X85n1592_揞黑豆集
卍新續藏第 85 冊 No. 1592 揞黑豆集
No. 1592-A 揞黑豆集序
宗門中事。明取腳跟下。本無實法。六祖云。不思善。不思惡。巖頭云。百不思時。名為正句。欲得識句。向事上覷則疾。向意根下摸索則遲。但于機用上。略露些子。如同電拂。如擊石火。快便難逢。豈容擬議。所謂向上人活計者。靈鷲拈花。少林面壁。至大鑒而法周沙界矣。
厥後五宗分派。流出一源。建化門庭。盛衰各異。濟下。則宋元明賴虎邱一支。流衍至今。而正法眼藏指月錄諸書。無繼選者。諸師語錄機緣。殘編剩帙。日漸消亡。後學無由考證。此一線之傳。所繫為尤重也。
臺家本儒林。幼沾墳籍。釋褐后。奔走風塵。無裨身世。每聞修多羅一言半偈。輒有會於心。謬疑一乘之道。有路可通。妄緣解路以求其合。而名利中鉤鎖連環。復不能自脫。流浪天涯。發白齒落。回思生死事大。如燎眉剝膚之迫不容緩。於是息影余庵。自謀活計。閉關謝客。銳志參窮。一日于信步經行次。觸發元沙立地構取語。瞥然摸得娘生鼻孔。踏著本地風光。歡喜踴躍。信知此道本來成現。不屬語言。不落知見。然而遍閱古德機緣。於差別機用。末後牢關。仍多疑義。頃與心圓居士。住庵結夏。取指月
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 85 冊 No. 1592 揞黑豆集
No. 1592-A 揞黑豆集序
宗門中的事情，要明白就從腳跟下著手。本來就沒有實在的法。六祖慧能（Liuzu Huineng）說：『不思善，不思惡。』巖頭全豁（Yantou Quanhuo）說：『百不思時，名為正句。』想要認識這句話，向事情上觀察就快，向意根下摸索就慢。只要在機用上，稍微顯露一點，如同閃電拂過，如敲擊石頭髮火，快速便捷難以遇到，哪裡容得下擬議。所謂向上人的活計，靈鷲山（鷲峰山，又名靈鷲山，是釋迦牟尼佛說法的著名地點）拈花，少林寺（Shaolin Temple）面壁，到大鑒慧能（Dajian Huineng）時，佛法就周遍沙界了。
其後五宗分派，流出一個源頭。建立化導的門庭，盛衰各有不同。臨濟宗（Linji school）下面，從宋朝（960-1279）、元朝（1271-1368）、明朝（1368-1644）依賴虎邱（Huqiu）這一支，流傳到現在。而《正法眼藏》、《指月錄》等書，沒有繼續選編的人。各位禪師的語錄機緣，殘缺的篇章逐漸消亡，後來的學習者沒有辦法考證。這一線的傳承，關係尤其重大。
臺家本來是儒林出身，從小就接觸儒家典籍。做了官之後，奔波於世俗之中，對自身沒有什麼幫助。每次聽到修多羅（sutra，佛經）的一言半句，總能在心中有所領會，錯誤地認為一乘之道，有路可以通行。妄想憑藉理解的道路來求得契合，然而名利中的鉤鎖連環，又不能讓自己擺脫。流浪天涯，頭髮變白牙齒脫落。回想生死是大事，如火燒眉毛剝去面板一樣緊迫不容拖延。於是在偏僻的庵中隱居，自己謀求活路。閉關謝絕來客，銳意參究窮理。一天在信步經行時，觸發了元沙師備（Yuansha Shibei）立地構取語，忽然摸到了娘生鼻孔，踏著了本地風光。歡喜踴躍，相信知道此道本來成就顯現，不屬於語言，不落入知見。然而遍閱古德機緣，對於差別機用，末後牢關，仍然有很多疑義。近來與心圓居士，在庵中一起結夏安居。取《指月
【English Translation】 English version 卍 New Continued Tripitaka, Volume 85, No. 1592, Collection of Feeling Black Beans
No. 1592-A Preface to the Collection of Feeling Black Beans
Matters within the Zen school should be understood directly from where you stand. Fundamentally, there is no real dharma. The Sixth Patriarch Huineng said, 'Do not think of good, do not think of evil.' Yantou Quanhuo said, 'When not thinking of anything, it is called the true phrase.' If you want to recognize this phrase, it is quick to look at the matter itself, but slow to search within the root of intention. Just slightly reveal something in the application of the mechanism, like a lightning flash, like striking flint to produce fire. Such quickness and convenience are hard to come by; how can it allow for deliberation? What is called the livelihood of an upward-striving person is like Ling鷲 Mountain (Gṛdhrakūṭa, also known as Vulture Peak Mountain, a famous place where Shakyamuni Buddha preached) holding up a flower, Shaolin Temple (Shaolin Temple) facing the wall. By the time of Dajian Huineng, the Dharma pervaded all realms.
After that, the five schools branched out, flowing from one source. The establishment of teaching methods varied in prosperity and decline. Under the Linji school (Linji school), from the Song (960-1279), Yuan (1271-1368), and Ming (1368-1644) dynasties, it relied on the Huqiu branch, which has been passed down to this day. However, books like the 'Zhengfa Yanzang' and 'Zhiyue Lu' have not been continued. The recorded sayings and opportunities of various Zen masters, fragmented chapters, are gradually disappearing, and later learners have no way to verify them. This single line of transmission is of utmost importance.
Taizhou originally came from a Confucian background, having been exposed to Confucian classics from a young age. After becoming an official, he traveled in the mundane world, which did not benefit him much. Every time he heard a word or half a verse of a sutra (sutra), he would always have some understanding in his heart, mistakenly thinking that the One Vehicle path had a way to pass through. He vainly tried to seek agreement by means of understanding, but the interlocking chains of fame and gain prevented him from freeing himself. Wandering around the world, his hair turned white and his teeth fell out. Thinking back, the matter of life and death is a major event, as urgent as burning eyebrows or peeling off skin, allowing no delay. Therefore, he retreated to a remote hermitage to seek a way to live. He closed the door to guests, determined to investigate and exhaust the principles. One day, while casually walking, he was triggered by Yuansha Shibei's (Yuansha Shibei) words of 'establishing and grasping on the spot,' and suddenly felt his innate nostrils, stepping on the local scenery. He rejoiced and jumped for joy, believing that this path is originally accomplished and manifest, not belonging to language, not falling into knowledge and views. However, after reading through the opportunities of ancient masters, he still had many doubts about the differential mechanisms and the final stronghold. Recently, he and layman Xinyuan spent the summer retreat together in the hermitage. Taking the 'Zhiyue
錄。及諸家燈史所載應庵已下諸尊宿法語機緣。一一拈提抉擇。始會得古人殺活機權。無非洞明從上來事。於是向之所疑。渙焉冰釋。腳跟下事。洞徹無遺。竊幸於垂暮之年。而識還鄉之路。自此歸家穩坐。喘息方定。回看同道諸君。或沈淹于齏甕。或躑躅于歧途。求心未歇。特地艱難。正與臺昔日相似。所謂曾為蕩子偏憐客者。耿耿寸心。不能自已。此黑豆集之所以刻也。
蓋自應庵華祖。振虎邱之緒。綿延弗絕。再盛于龍池。其間龍象蹴踏。如密雲天隱雪嶠湛然諸尊宿下。師吼如林。洪鐘遞響。至䒢溪而萬派歸墟。千峰到岳。美盛洋洋。大哉觀止。然而展卷則目迷五色。沒量大人。被黑豆換卻眼睛。其稍劣者。即輾轉推尋。愈尋愈遠。世有靈根慧性之士。肯于黑豆未生芽已前。一肩擔荷得去。便能拈一莖草。現丈六金身。拈丈六金身。作一莖草。咳唾掉臂。殺活得人。不犯鋒铓。不落擬議。此古鏡未磨前一段光明。乃人人腳跟下同具者也。久參上士。買石饒云。入道初心。擔泉得月。庶克紹隆祖位。負荷正宗。西來一線之傳。永無失墜。而五宗建立。千波競涌一亙晴空之的旨。又豈不人文殊而類普賢哉。
嗟乎。如來以一大事因緣。出興於世。教外別傳。語言道斷。庸鈍者既苦拍盲之無路。士君子幸
【現代漢語翻譯】 記錄了諸家燈史所記載的應庵（應庵曇華禪師）以下各位尊宿的法語機緣，一一加以拈提抉擇，才體會到古人殺活的機權，無非是洞明從上來事。於是，先前所疑惑的地方，像冰雪消融般渙然冰釋；腳跟下的事情，洞徹無遺。我慶幸在垂暮之年，認識了還鄉之路。從此歸家穩坐，喘息方定。回看同道的各位，有的沉溺於齏甕（比喻瑣碎的境地），有的躑躅于歧途，求心不止，特別艱難，正與我昔日相似。所謂『曾為蕩子偏憐客』，耿耿寸心，不能自已。這就是《黑豆集》之所以刊刻的原因。 大概從應庵華祖（應庵曇華禪師）開始，重振虎邱（虎邱紹隆禪寺）的宗風，綿延不絕，再在龍池（龍池庵）興盛起來。其間龍象蹴踏，如密雲、天隱、雪嶠、湛然等各位尊宿門下，師吼如林，洪鐘遞響。到䒢溪（䒢溪禪師）時，萬派歸墟，千峰到岳，美盛洋洋，真是大觀。然而，展開書卷，則目迷五色，沒量大人，被黑豆換卻眼睛。那些稍遜一籌的人，就輾轉推尋，愈尋愈遠。世上有靈根慧性的士人，肯在黑豆未生芽之前，一肩擔荷得去，便能拈一莖草，現丈六金身（佛的法身），拈丈六金身，作一莖草。咳唾掉臂，殺活得人，不犯鋒铓，不落擬議。這古鏡未磨前的一段光明，乃是人人腳跟下同具的。久參的上士，買石饒云；入道初心的人，擔泉得月。這樣或許能夠紹隆祖位，負荷正宗，使西來一線的禪宗傳承，永遠不會失墜。而五宗建立，千波競涌，一亙晴空的宗旨，又豈不是人文殊（文殊菩薩）而類普賢（普賢菩薩）呢？ 唉！如來（佛）以一大事因緣，出興於世，教外別傳，語言道斷。庸鈍的人既苦於拍盲（摸索）而無路，士君子幸
【English Translation】 This records the Dharma talks and opportunities for enlightenment of venerable masters from Ying'an (Zen Master Ying'an Tanhua) downwards, as recorded in various lamp histories. By carefully examining and discerning each one, I came to understand the skillful means of killing and giving life employed by the ancients, which were nothing more than a clear understanding of the matter that has been passed down. Thus, what I had previously doubted was resolved like melting ice; the matter under my feet was thoroughly understood without any remainder. I am fortunate to have recognized the path home in my twilight years. From then on, I sat securely at home, and my breathing finally settled. Looking back at my fellow practitioners, some are immersed in the pickle jar (a metaphor for trivial situations), while others hesitate on divergent paths, seeking the mind without ceasing, which is particularly difficult, just like I was in the past. As the saying goes, 'One who has been a prodigal son especially pities travelers.' My sincere heart cannot restrain itself. This is the reason why the 'Black Bean Collection' is being published. It probably started with Ying'an Huazu (Zen Master Ying'an Tanhua), who revived the lineage of Huqiu (Shaolong Zen Temple), which continued uninterrupted and flourished again at Longchi (Longchi Hermitage). During that time, dragons and elephants trampled, and under the venerable masters such as Miyun, Tianyin, Xueqiao, and Zhanran, the lion's roar was like a forest, and the great bell resounded in succession. By the time of Yuxi (Zen Master Yuxi), all streams returned to the ruins, and a thousand peaks reached the mountain, the beauty was vast and magnificent, truly a great sight. However, when opening the scrolls, the eyes are dazzled by the five colors, and the immeasurable adults have their eyes replaced by black beans. Those who are slightly inferior then search and seek repeatedly, further and further away. If there are scholars in the world with spiritual roots and wisdom who are willing to shoulder the burden before the black beans sprout, they can pick up a blade of grass and manifest a sixteen-foot golden body (the Buddha's Dharmakaya), and pick up a sixteen-foot golden body and make it a blade of grass. Coughing and waving their arms, they can kill and give life to people, without offending the sharp edge and without falling into deliberation. This segment of light before the ancient mirror is polished is what everyone possesses under their feet. Those who have been practicing for a long time buy stones and get clouds as a bonus; those who are new to the path carry water and get the moon. In this way, they may be able to inherit the ancestral position, bear the orthodox lineage, and ensure that the transmission of Zen from the West will never be lost. And the establishment of the five schools, the surging of a thousand waves, and the purpose of a clear sky, wouldn't it be like Manjusri (Manjusri Bodhisattva) in terms of humanity and like Samantabhadra (Samantabhadra Bodhisattva)? Alas! The Tathagata (Buddha) appeared in the world because of a great event and cause, a special transmission outside the teachings, and the severance of the path of language. The mediocre and dull suffer from groping in the dark without a path, and the scholars are fortunate
具福慧兩足之緣。能自拔於五欲而求免於輪迴。又以邪見稠林。枉受辛勤。歇心無日。貺以是編。夫亦中流之一壺。千年之優缽焉爾。是為序。
乾隆五十九年甲寅夏火蓮居士平聖臺書。
觚語四則
苕溪曰。吾有大病。非世所醫。釋迦醫王也。文殊。醫相也。降而歷代祖師。古今善知識。皆醫國手也。然而自醫則可。醫人則否。故曰吾有大病。非世所醫。且既非世所醫。彼醫者即病者。既不自醫。胡能醫人。故無論言句是病。揚眉瞬目亦是病。擎拳豎拂亦是病。行棒行喝亦是病。既皆是病。醫可廢乎。廢醫則醫病。(敗種焦芽)不廢醫則眾生病。(聲求色見)且廢醫則醫先病。而後眾生病。不廢醫則醫不病。而眾生有病有不病。眾生有病有不病。而醫仍病。必也眾生皆無病無不病。而醫乃不病。降而論之。等病也。有已病之病。有益病之病。何謂已病之病。著著向未舉以前打脫透過者是也。何謂益病之病。步步在既舉以後輾轉摸索者是也。其服未舉以前藥者。吾不能言其味。瘳者自知之。服既舉以後藥者。譬猶調味之鹽。適口之醬。鹽為飯而醬為飲。其與砒鴆相去幾何哉。要之非醫咎也。故眾生雖有病有不病。而醫總不病。醫不病。信吾病。苕溪一語。洵久病之良醫也。打○相云。已上病供。心
【現代漢語翻譯】 現代漢語譯本
具備福德和智慧兩種圓滿的因緣，能夠從五欲（指色、聲、香、味、觸五種慾望）中自我解脫，從而免於輪迴。然而，由於邪見的稠密如森林，白白地遭受辛苦，內心沒有安寧的日子。現在贈送這部書稿，它就像激流中的一個救生葫蘆，如同千年一遇的優曇缽花一樣珍貴。這就是序言。
乾隆五十九年（1794年）甲寅年夏季，火蓮居士平聖臺書寫。
《觚語》四則
苕溪（人名，此處指作者）說：『我身患重病，不是世俗的醫生所能醫治的。釋迦（Śākyamuni，佛教創始人）是醫王，文殊（Mañjuśrī，智慧的象徵）是醫相。再往下說，歷代的祖師，古今的善知識，都是醫術高明的醫生。然而，他們只能醫治自己，不能醫治別人。所以說我身患重病，不是世俗的醫生所能醫治的。』而且既然不是世俗的醫生所能醫治的，那麼這些醫生也就是病人。既然不能醫治自己，又怎麼能醫治別人呢？所以，無論是言語語句是病，揚眉眨眼也是病，舉拳豎拂也是病，行棒行喝也是病。既然都是病，那麼醫生可以廢棄嗎？廢棄醫生，那麼醫生的病（敗種焦芽，比喻斷滅善根）就出現了。不廢棄醫生，那麼眾生的病（聲求色見，比喻執著外相）就出現了。而且廢棄醫生，那麼醫生先有病，然後眾生才有病。不廢棄醫生，那麼醫生沒有病，而眾生有的有病，有的沒有病。眾生有的有病，有的沒有病，而醫生仍然有病。一定要眾生都沒有病也沒有不病，那麼醫生才沒有病。降格而論，都是病。有已經發作的病，有助長病勢的病。什麼叫做已經發作的病？就是對於事情在還沒有發生之前就徹底看穿的人。什麼叫做助長病勢的病？就是對於事情在已經發生之後還輾轉摸索的人。服用事情還沒有發生之前的藥的人，我不能說出它的味道，痊癒的人自己知道。服用事情已經發生之後的藥的人，就像調味的鹽，適口的醬。鹽是佐飯的，醬是佐飲的，這和砒霜毒藥相差多少呢？總之，這不是醫生的過錯。所以眾生雖然有的有病，有的沒有病，而醫生總是不生病的。醫生不生病，相信我的病。苕溪這一句話，確實是久病之人的良醫啊。』打○相云：『已上病供，心』 English version
Endowed with the perfect conditions of both merit and wisdom, able to liberate oneself from the five desires (referring to the desires of sight, sound, smell, taste, and touch) and thus seek escape from the cycle of reincarnation. However, due to the density of wrong views like a forest, one suffers hardship in vain, with no day of peace in the heart. Now, this manuscript is presented, like a life-saving gourd in a rapid current, as precious as the Udumbara flower that blooms once in a thousand years. This is the preface.
Written by Layman Hualian Pingshengtai in the summer of the Jia Yin year (1794) of the Qianlong (1736-1795) reign.
Four Sections from 'Guyu' (Solitary Words)
Shaoxi (person's name, here referring to the author) said: 'I am afflicted with a serious illness that cannot be cured by worldly doctors. Śākyamuni (the founder of Buddhism) is the Medicine King, and Mañjuśrī (symbol of wisdom) is the Medicine Minister. Further down the line, the patriarchs of past generations, and the wise teachers of ancient and modern times, are all highly skilled doctors. However, they can only cure themselves, not others. Therefore, I say that I am afflicted with a serious illness that cannot be cured by worldly doctors.' Moreover, since it cannot be cured by worldly doctors, then these doctors are also patients. Since they cannot cure themselves, how can they cure others? Therefore, whether words and phrases are the illness, raising eyebrows and blinking eyes are also the illness, raising fists and holding up whisks are also the illness, wielding sticks and shouting are also the illness. Since all are illnesses, can doctors be abandoned? If doctors are abandoned, then the illness of the doctors (defeated seed and scorched sprout, metaphor for severing the roots of goodness) appears. If doctors are not abandoned, then the illness of sentient beings (seeking sound and seeing form, metaphor for attachment to external appearances) appears. Moreover, if doctors are abandoned, then the doctors are ill first, and then sentient beings are ill. If doctors are not abandoned, then the doctors are not ill, but some sentient beings are ill, and some are not. Some sentient beings are ill, and some are not, but the doctors are still ill. It must be that all sentient beings are neither ill nor not ill, then the doctors are not ill. To put it in perspective, all are illnesses. There is the illness that has already manifested, and there is the illness that aggravates the condition. What is the illness that has already manifested? It is the person who thoroughly sees through things before they even happen. What is the illness that aggravates the condition? It is the person who gropes around after things have already happened. For those who take medicine before things happen, I cannot describe its taste; those who are cured know it themselves. For those who take medicine after things have already happened, it is like salt for seasoning, or sauce for flavoring. Salt complements rice, and sauce complements drink, but how different are these from arsenic poison? In short, it is not the fault of the doctors. Therefore, although some sentient beings are ill and some are not, the doctors are always not ill. The doctors are not ill, believe in my illness. This one sentence from Shaoxi is indeed a good medicine for those who have been ill for a long time.' The hitting ○ symbol says: 'The above is an offering of illness, the mind.'
【English Translation】 Endowed with the perfect conditions of both merit and wisdom, able to liberate oneself from the five desires (referring to the desires of sight, sound, smell, taste, and touch) and thus seek escape from the cycle of reincarnation. However, due to the density of wrong views like a forest, one suffers hardship in vain, with no day of peace in the heart. Now, this manuscript is presented, like a life-saving gourd in a rapid current, as precious as the Udumbara flower that blooms once in a thousand years. This is the preface. Written by Layman Hualian Pingshengtai in the summer of the Jia Yin year (1794) of the Qianlong (1736-1795) reign. Four Sections from 'Guyu' (Solitary Words) Shaoxi (person's name, here referring to the author) said: 'I am afflicted with a serious illness that cannot be cured by worldly doctors. Śākyamuni (the founder of Buddhism) is the Medicine King, and Mañjuśrī (symbol of wisdom) is the Medicine Minister. Further down the line, the patriarchs of past generations, and the wise teachers of ancient and modern times, are all highly skilled doctors. However, they can only cure themselves, not others. Therefore, I say that I am afflicted with a serious illness that cannot be cured by worldly doctors.' Moreover, since it cannot be cured by worldly doctors, then these doctors are also patients. Since they cannot cure themselves, how can they cure others? Therefore, whether words and phrases are the illness, raising eyebrows and blinking eyes are also the illness, raising fists and holding up whisks are also the illness, wielding sticks and shouting are also the illness. Since all are illnesses, can doctors be abandoned? If doctors are abandoned, then the illness of the doctors (defeated seed and scorched sprout, metaphor for severing the roots of goodness) appears. If doctors are not abandoned, then the illness of sentient beings (seeking sound and seeing form, metaphor for attachment to external appearances) appears. Moreover, if doctors are abandoned, then the doctors are ill first, and then sentient beings are ill. If doctors are not abandoned, then the doctors are not ill, but some sentient beings are ill, and some are not. Some sentient beings are ill, and some are not, but the doctors are still ill. It must be that all sentient beings are neither ill nor not ill, then the doctors are not ill. To put it in perspective, all are illnesses. There is the illness that has already manifested, and there is the illness that aggravates the condition. What is the illness that has already manifested? It is the person who thoroughly sees through things before they even happen. What is the illness that aggravates the condition? It is the person who gropes around after things have already happened. For those who take medicine before things happen, I cannot describe its taste; those who are cured know it themselves. For those who take medicine after things have already happened, it is like salt for seasoning, or sauce for flavoring. Salt complements rice, and sauce complements drink, but how different are these from arsenic poison? In short, it is not the fault of the doctors. Therefore, although some sentient beings are ill and some are not, the doctors are always not ill. The doctors are not ill, believe in my illness. This one sentence from Shaoxi is indeed a good medicine for those who have been ill for a long time.' The hitting ○ symbol says: 'The above is an offering of illness, the mind.'
圓押字。
我宗止破法。無成法。破家散宅。即作活計。昔南泉住庵時。有一僧至庵。泉曰。我上山作務。待齋時。作飯自吃了。送一分上來。其僧作飯自吃了。卻一時打破家事。就床臥。泉待不見來。便歸庵。見僧臥。泉亦就伊邊臥。僧便起去。諸公還識此僧吃南泉飯不孤負南泉底作用么。還見此僧送絕好一分飯與南泉。南泉到口便吞么。譬如世尊出世四十九年拆一間屋。拆梁拆椽。拆柱拆礎。拆成一片白地。然後椽梁柱礎。件件精嚴。所以南泉一見。便印可道。汝既如是。吾亦如是。古人云。若有一法過於涅槃。我說亦如夢幻。參學人具此眼目。方始好看教。辨別得諸方邪正。不則到處墮坑落塹。披枷帶鎖。卒未有出頭日在。
南泉云。此是風力所轉。終成敗壞。此老眼光。觀千古事。如掌中庵摩羅果。今有孔被楔塞者。巧匠乃以楔出之。而無奈彼楔既出。人即以此出楔之楔。奉為至寶。遂至彼楔既出。此楔旋已牢著孔中。更出一楔。更填一楔。如是輾轉。經百千劫。楔終不盡。孔終不出。又其甚者。彼楔未出。此楔羼入。楔楔相併。更無孔穴。間有黠者。視出楔已。旋更添穴。或吹一吹。或拂一拂。孔穴之中。更安孔穴。是又一楔也。噫。
佛法大要。一言以蔽之。曰凈地上勿屙。古德云。
【現代漢語翻譯】 現代漢語譯本：
圓押字。
我宗的宗旨是破除法，沒有成就法。破除家業，散盡家財，就當作是生活的方式。過去南泉普愿禪師（Nanquan, 748-835，唐代禪師）住在庵里的時候，有一個僧人來到庵里。南泉說：『我上山去做工，等到吃飯的時候，自己做好飯吃了，送一份上來。』那個僧人自己做好飯吃了，卻一下子把家裡的東西都打破了，就到床上睡覺。南泉等了很久不見他來，就回到庵里，看見僧人躺著。南泉也就在他旁邊躺下。僧人就起身離開了。各位，你們還認識這個吃了南泉飯，不辜負南泉作用的僧人嗎？還看見這個僧人送了絕好的一份飯給南泉，南泉到口就吞下去了嗎？譬如世尊釋迦牟尼（Sakyamuni）出世四十九年，拆了一間屋子，拆梁拆椽，拆柱拆礎，拆成一片白地，然後椽梁柱礎，件件精嚴。所以南泉一見，便印可說道：『你既然這樣，我也是這樣。』古人說：『如果有一法超過涅槃（Nirvana），我說也如夢幻。』參學的人具備這樣的眼光，才能夠好好地看教義，辨別得出各方的邪正，否則到處掉進坑裡，披枷帶鎖，最終沒有出頭之日。
南泉說：『這是風力所轉，終究會敗壞。』這老人的眼光，觀察千古的事情，如同掌中的庵摩羅果（Amalaka，一種果實）。現在有孔被楔子塞住的人，巧匠就用楔子把楔子取出來。而無奈的是，那個楔子取出后，人們就用這個取出楔子的楔子，奉為至寶。於是到了那個楔子取出后，這個楔子反而牢牢地塞在孔中。再拿出一個楔子，再填一個楔子，這樣輾轉，經過百千劫，楔子始終沒有盡頭，孔始終出不來。更有甚者，那個楔子還沒取出，這個楔子就摻進去了，楔子和楔子並在一起，更沒有孔穴。其中有聰明的人，看到取出楔子后，就又新增孔穴，或者吹一吹，或者拂一拂，孔穴之中，再安孔穴，這又是另一個楔子啊。唉！
佛法的大要，一言以蔽之，就是：凈地上不要拉屎。古德說：
【English Translation】 English version:
Round Seal Character.
My school's principle is to break the Dharma, without establishing any Dharma. Breaking up the family and scattering the property is considered a way of life. In the past, when Nanquan Puyuan (Nanquan, 748-835, a Chan master of the Tang Dynasty) lived in a hermitage, a monk came to the hermitage. Nanquan said, 'I am going up the mountain to work. When it's time for the meal, I will cook and eat myself, and send a portion up.' The monk cooked and ate himself, then suddenly broke all the household items and went to bed. Nanquan waited for a long time and, not seeing him come, returned to the hermitage and saw the monk lying down. Nanquan also lay down beside him. The monk then got up and left. Do you all recognize this monk who ate Nanquan's rice and did not fail Nanquan's efforts? Did you see this monk offering an excellent portion of rice to Nanquan, which Nanquan swallowed as soon as it reached his mouth? It is like Shakyamuni (Sakyamuni) appearing in the world for forty-nine years, dismantling a house, dismantling beams and rafters, dismantling pillars and foundations, dismantling it into a blank space. Then, each rafter, beam, pillar, and foundation is meticulously refined. Therefore, upon seeing it, Nanquan immediately affirmed and said, 'Since you are like this, so am I.' The ancients said, 'If there is a Dharma that surpasses Nirvana (Nirvana), I say it is like a dream.' Only those who study with such insight can properly understand the teachings and distinguish between the right and wrong of various schools. Otherwise, they will fall into pits everywhere, wear shackles and chains, and never have a day to emerge.
Nanquan said, 'This is turned by the force of the wind and will eventually decay.' This old man's vision observes the events of a thousand years as if they were an Amalaka (Amalaka, a type of fruit) in the palm of his hand. Now, there are those whose holes are blocked by wedges. A skilled craftsman would then use a wedge to remove the wedge. But unfortunately, once that wedge is removed, people revere the wedge used to remove the wedge as a supreme treasure. Thus, once that wedge is removed, this wedge is firmly lodged in the hole. Another wedge is taken out, and another wedge is filled in. In this way, turning and turning, after hundreds of thousands of kalpas, the wedges never end, and the hole never comes out. Even worse, before that wedge is removed, this wedge is mixed in, wedges are joined together, and there are no more holes. Among them, there are clever people who, seeing that the wedge has been removed, then add holes, or blow on it, or dust it off. Within the holes, they place more holes. This is yet another wedge! Alas!
The essence of the Buddha-dharma can be summarized in one sentence: 'Do not defecate on clean ground.' The ancient worthies said:
修證即不無。染污即不得。但形文彩。即屬染污。佛見法見。左降鐵圍。才生便咬。自然無事。自然露裸裸地。即是從緣薦得相應疾也。雖然心圓恁么道。早已屙了一地。更說誰屙。伶俐學人。曏者里著得一隻眼。見人說禪說道。說妙說元。驀口便筑。教伊合取屎孔去。卻有些子氣息。忽有個咬人矢橛底惡狗奴出來道。雖復不以言語見。亦復不著無言說。心圓不覺大怒。跳下禪床。擒住此奴。問伊有甚麼言說。速道速道。眼目定動。奮金剛拳。碎魔子首。猶如微塵。咄。
偶閱拂子源流。舉此數語。此圓操觚大意也。居士選本成集。為後人學佛津樑。但使讀居士集者。人人成佛作祖。不必人人作唱導師。庶幾不孤負居士一番選刻之意。鄙見如此。陳之執事。他日書成。以為䟦也可。以為序也亦可。圓頓白。
揞黑豆集目次
佛祖機用言句卷之首。
六祖下十七世(至二十世)卷之一應庵曇華簡堂行機慧通清旦大明詮靈巖仲安無著道閑或庵師體濟顛錢端禮別峰寶印全庵齊己覺阿葛郯退庵休晦庵慧光且庵守仁心聞曇賁坦然卍庵道顏此庵守凈連雲道能最庵道印宗元庵主尼妙道尼妙總溈山法寶老訥祖證長翁如凈
六祖下十八世密庵咸杰顏丙海門師齊鈍庵宗穎遁庵祖珠敬叟居簡
六祖下十九世破庵祖先
【現代漢語翻譯】 現代漢語譯本 修證並非沒有，但染污卻絕對不能有。只要有形式和文采，就屬於染污。有佛見、法見，如同被鐵圍山阻隔。才剛產生（佛見、法見）就應該咬斷，自然就沒事了。自然地赤裸裸地，這是從因緣中薦得相應之快。雖然心圓這樣說，卻早已拉了一地（屎），還說誰拉的？聰明的學人，在這裡能看清一隻眼。見人說禪說道，說妙說元，立刻一口筑過去，教他合上屎孔。這樣才有些氣息。忽然有個像咬人屎橛一樣的惡狗奴出來說：『雖不以言語見，亦不著無言說。』心圓不禁大怒，跳下禪床，擒住此奴，問他有什麼言說，快說快說！眼目不定，奮起金剛拳，擊碎魔子之首，猶如微塵。咄！
偶然翻閱拂子的源流，舉出這幾句話，這是圓操觚的大意。居士選本成集，作為後人學佛的津樑。但願讀居士集的人，人人都成佛作祖，不必人人都做唱導師。這樣才不辜負居士一番選刻的心意。我的淺見如此，陳述給執事。他日書成，作為跋也好，作為序也好。圓頓敬白。
揞黑豆集目次
佛祖機用言句卷之首。
六祖下十七世(至二十世)卷之一應庵曇華（Ying'an Tanhua，人名）簡堂行機（Jiantang Xingji，人名）慧通（Huitong，人名）清旦（Qingdan，人名）大明詮（Daming Quan，人名）靈巖仲安（Lingyan Zhong'an，人名）無著道閑（Wuzhuo Daoxian，人名）或庵師體（Huo'an Shiti，人名）濟顛（Jidian，人名）錢端禮（Qian Duanli，人名）別峰寶印（Biefeng Baoyin，人名）全庵齊己（Quan'an Qiji，人名）覺阿葛郯（Jue Agetan，人名）退庵休（Tui'an Xiu，人名）晦庵慧光（Hui'an Huiguang，人名）且庵守仁（Qie'an Shouren，人名）心聞曇賁（Xinwen Tanben，人名）坦然（Tanran，人名）卍庵道顏（Wan'an Daoyan，人名）此庵守凈（Ci'an Shoujing，人名）連雲道能（Lianyun Daoneng，人名）最庵道印（Zui'an Daoyin，人名）宗元庵主（Zongyuan Anzhu，人名）尼妙道（Ni Miaodao，人名）尼妙總（Ni Miaozong，人名）溈山法寶（Weishan Fabao，人名）老訥祖證（Laone Zuzheng，人名）長翁如凈（Zhangweng Rujing，人名)
六祖下十八世密庵咸杰（Mi'an Xianjie，人名）顏丙（Yan Bing，人名）海門師齊（Haimen Shiqi，人名）鈍庵宗穎（Dun'an Zongying，人名）遁庵祖珠（Dun'an Zuzhu，人名）敬叟居簡（Jingsou Jujian，人名)
六祖下十九世破庵祖先（Po'an Zuxian，人名）
【English Translation】 English version 'Cultivation and realization are not nonexistent, but defilement is absolutely impermissible. As long as there are forms and embellishments, they belong to defilement. Having 'Buddha-views' and 'Dharma-views' is like being blocked by the Iron Ring Mountains. As soon as they arise, they should be bitten off, and naturally there will be no problem. Naturally, being naked and bare is the quickness of being recommended and attained from conditions. Although Xin Yuan (心圓，a name) says so, he has already defecated all over the place. Who else is said to have defecated? A clever student can see clearly with one eye here. Seeing people talking about Chan (禪，Zen), talking about the wonderful, talking about the origin, immediately strikes them in the mouth, telling them to close their anus. Only then will there be some breath. Suddenly, a vicious dog slave like a shit-stirring stick comes out and says, 'Although one does not see with words, one is also not attached to non-speaking.' Xin Yuan (心圓，a name) cannot help but become furious, jumps down from the Zen bed, seizes this slave, and asks him what words he has to say, quickly say it! His eyes are unsteady, he raises his Vajra fist, smashing the head of the demon child like dust. Hmph!'
I happened to read the origin of the whisk and cited these few words. This is the general idea of Yuan Cao Gu (圓操觚，a name). The layman's selection of books into a collection serves as a bridge for later generations to learn Buddhism. I hope that those who read the layman's collection will all become Buddhas and Patriarchs, and not necessarily all become chanting masters. This way, it will not betray the layman's intention of selecting and engraving. My humble opinion is like this, presented to the person in charge. When the book is completed in the future, it can be used as a postscript or a preface. Yuan Dun (圓頓，a name) respectfully.
Table of Contents of the 'Covering Black Beans' Collection
The First Volume of the Words and Phrases of the Buddha and Patriarchs' Functioning
Seventeenth to Twentieth Generations under the Sixth Patriarch, Volume One: Ying'an Tanhua (應庵曇華，a name), Jiantang Xingji (簡堂行機，a name), Huitong (慧通，a name), Qingdan (清旦，a name), Daming Quan (大明詮，a name), Lingyan Zhong'an (靈巖仲安，a name), Wuzhuo Daoxian (無著道閑，a name), Huo'an Shiti (或庵師體，a name), Jidian (濟顛，a name), Qian Duanli (錢端禮，a name), Biefeng Baoyin (別峰寶印，a name), Quan'an Qiji (全庵齊己，a name), Jue Agetan (覺阿葛郯，a name), Tui'an Xiu (退庵休，a name), Hui'an Huiguang (晦庵慧光，a name), Qie'an Shouren (且庵守仁，a name), Xinwen Tanben (心聞曇賁，a name), Tanran (坦然，a name), Wan'an Daoyan (卍庵道顏，a name), Ci'an Shoujing (此庵守凈，a name), Lianyun Daoneng (連雲道能，a name), Zui'an Daoyin (最庵道印，a name), Zongyuan Anzhu (宗元庵主，a name), Ni Miaodao (尼妙道，a name), Ni Miaozong (尼妙總，a name), Weishan Fabao (溈山法寶，a name), Laone Zuzheng (老訥祖證，a name), Zhangweng Rujing (長翁如凈，a name)
Eighteenth Generation under the Sixth Patriarch: Mi'an Xianjie (密庵咸杰，a name), Yan Bing (顏丙，a name), Haimen Shiqi (海門師齊，a name), Dun'an Zongying (鈍庵宗穎，a name), Dun'an Zuzhu (遁庵祖珠，a name), Jingsou Jujian (敬叟居簡，a name)
Nineteenth Generation under the Sixth Patriarch: Po'an Zuxian (破庵祖先，a name)
松源崇岳隱靜致柔藏叟善珍友云宗鍪偃溪廣聞東山道源無文燦吾舍從寬竹巖妙印
六祖下二十世無準師範元叟行端栯堂益余放牛瞎驢無見中和璋臭庵宗
六祖下二十一世(至二十四)世卷之二雪巖祖欽楚石梵琦愚庵智及無能教
六祖下二十二世高峰原妙南石文琇閑極云虛谷希陵方山寶鐵山瓊淳拙文材
六祖下二十三世中峰明本了庵清欲斷崖了義夢窗智曤碧峰寶金無聞思聰
六祖下二十四世千巖元長天如惟則敬中普莊
六祖下二十五世(至三十二)世卷之三萬峰時蔚唯庵德然宋濂俱空契斌
六祖下二十六世 六祖下二十七世寶藏普持田居士虛白慧旵荊璧紹琦
六祖下二十八世 六祖下(二十九 三十)世海舟普慈翼善永慈寶峰明瑄天奇本瑞
六祖下三十一世絕學明聰古巖大休實蘊空常忠
六祖下三十二世笑巖德寶法舟道濟慈舟方念無明慧經
六祖下三十三世卷之四幻有正傳幻也佛慧大覺圓無趣如空晦堂元鏡永覺元賢湛然圓澄
六祖下三十四世卷之五密雲圓悟雪嶠圓信天隱圓修抱樸大蓮古湛性沖石雨明方三宜明盂葉曇茂餘集生覺浪道盛
六祖下三十五世卷之六玉林通琇林皋通豫箬庵通問山茨通際印中通授惟一潤破山海明木陳道忞牧云通門
六祖下三十六世卷之七不退行勇美髮行淳蘊荊行璧骨
【現代漢語翻譯】 現代漢語譯本 松源崇岳（Songyuan Chongyue），隱靜致柔（Yinjing Zhirou），藏叟善珍（Cangsou Shanzhen），友云宗鍪（Youyun Zongmou），偃溪廣聞（Yanxi Guangwen），東山道源（Dongshan Daoyuan），無文燦（Wuwen Can），吾舍從寬（Wushe Congkuan），竹巖妙印（Zhuyan Miaoyin）。 六祖（Sixth Patriarch Huineng）下二十世：無準師範（Wuzhun Shifan），元叟行端（Yuansou Xingduan），栯堂益余（Yutang Yiyu），放牛瞎驢（Fangniu Xialv），無見中和璋（Wujian Zhonghezhang），臭庵宗（Chou'an Zong）。 六祖（Sixth Patriarch Huineng）下二十一世（至二十四世）：卷之二，雪巖祖欽（Xueyan Zuqin），楚石梵琦（Chushi Fanqi），愚庵智及（Yu'an Zhiji），無能教（Wuneng Jiao）。 六祖（Sixth Patriarch Huineng）下二十二世：高峰原妙（Gaofeng Yuanmiao），南石文琇（Nanshi Wenxiu），閑極云虛（Xianji Yunxu），谷希陵（Guxi Ling），方山寶（Fangshan Bao），鐵山瓊（Tieshan Qiong），淳拙文材（Chunzhuo Wencai）。 六祖（Sixth Patriarch Huineng）下二十三世：中峰明本（Zhongfeng Mingben），了庵清欲（Liao'an Qingyu），斷崖了義（Duanya Liaoyi），夢窗智曤（Mengchuang Zhihuo），碧峰寶金（Bifeng Baojin），無聞思聰（Wuwensicong）。 六祖（Sixth Patriarch Huineng）下二十四世：千巖元長（Qianyan Yuanchang），天如惟則（Tianru Weize），敬中普莊（Jingzhong Puzhuang）。 六祖（Sixth Patriarch Huineng）下二十五世（至三十二世）：卷之三，萬峰時蔚（Wanfeng Shiwei），唯庵德然（Weian Deran），宋濂（Song Lian），俱空契斌（Jukong Qibin）。 六祖（Sixth Patriarch Huineng）下二十六世，六祖（Sixth Patriarch Huineng）下二十七世：寶藏普持（Baozang Puchi），田居士（Tian Jushi），虛白慧旵（Xubai Huichan），荊璧紹琦（Jingbi Shaoqi）。 六祖（Sixth Patriarch Huineng）下二十八世，六祖（Sixth Patriarch Huineng）下（二十九世、三十世）：海舟普慈（Haizhou Puci），翼善永慈（Yishan Yongci），寶峰明瑄（Baofeng Mingxuan），天奇本瑞（Tianqi Benrui）。 六祖（Sixth Patriarch Huineng）下三十一世：絕學明聰（Juexue Mingcong），古巖大休（Guyan Daxiu），實蘊空常忠（Shiyun Kongchangzhong）。 六祖（Sixth Patriarch Huineng）下三十二世：笑巖德寶（Xiaoyan Debao），法舟道濟（Fazhou Daoji），慈舟方念（Cizhou Fangnian），無明慧經（Wuming Huijing）。 六祖（Sixth Patriarch Huineng）下三十三世：卷之四，幻有正傳（Huanyou Zhengchuan），幻也佛慧（Huanye Fohui），大覺圓無（Dajue Yuanwu），趣如空晦堂元鏡（Qu Ru Konghuitang Yuanjing），永覺元賢（Yongjue Yuanxian），湛然圓澄（Zhanran Yuancheng）。 六祖（Sixth Patriarch Huineng）下三十四世：卷之五，密雲圓悟（Miyun Yuanwu），雪嶠圓信（Xueqiao Yuanxin），天隱圓修（Tianyin Yuanxiu），抱樸大蓮（Baopu Dalian），古湛性沖（Guzhan Xingchong），石雨明方（Shiyu Mingfang），三宜明盂（Sanyi Mingyu），葉曇茂余（Yetan Maoyu），集生覺浪道盛（Jisheng Juelang Daosheng）。 六祖（Sixth Patriarch Huineng）下三十五世：卷之六，玉林通琇（Yulin Tongxiu），林皋通豫（Lingao Tongyu），箬庵通問（Ruo'an Tongwen），山茨通際（Shanci Tongji），印中通授（Yinzhong Tongshou），惟一潤（Weiyi Run），破山海明（Poshan Haiming），木陳道忞（Muchen Daomin），牧云通門（Muyun Tongmen）。 六祖（Sixth Patriarch Huineng）下三十六世：卷之七，不退行勇（Butui Xingyong），美髮行淳蘊（Meifa Xing Chunyun），荊行璧骨（Jing Xing Bigu）。
【English Translation】 English version Songyuan Chongyue, Yinjing Zhirou, Cangsou Shanzhen, Youyun Zongmou, Yanxi Guangwen, Dongshan Daoyuan, Wuwen Can, Wushe Congkuan, Zhuyan Miaoyin. 20th Generation under the Sixth Patriarch (Huineng): Wuzhun Shifan, Yuansou Xingduan, Yutang Yiyu, Fangniu Xialv, Wujian Zhonghezhang, Chou'an Zong. 21st (to 24th) Generation under the Sixth Patriarch (Huineng): Volume 2, Xueyan Zuqin, Chushi Fanqi, Yu'an Zhiji, Wuneng Jiao. 22nd Generation under the Sixth Patriarch (Huineng): Gaofeng Yuanmiao, Nanshi Wenxiu, Xianji Yunxu, Guxi Ling, Fangshan Bao, Tieshan Qiong, Chunzhuo Wencai. 23rd Generation under the Sixth Patriarch (Huineng): Zhongfeng Mingben, Liao'an Qingyu, Duanya Liaoyi, Mengchuang Zhihuo, Bifeng Baojin, Wuwensicong. 24th Generation under the Sixth Patriarch (Huineng): Qianyan Yuanchang, Tianru Weize, Jingzhong Puzhuang. 25th (to 32nd) Generation under the Sixth Patriarch (Huineng): Volume 3, Wanfeng Shiwei, Weian Deran, Song Lian, Jukong Qibin. 26th Generation under the Sixth Patriarch (Huineng), 27th Generation under the Sixth Patriarch (Huineng): Baozang Puchi, Tian Jushi (Layman Tian), Xubai Huichan, Jingbi Shaoqi. 28th Generation under the Sixth Patriarch (Huineng), (29th and 30th) Generation under the Sixth Patriarch (Huineng): Haizhou Puci, Yishan Yongci, Baofeng Mingxuan, Tianqi Benrui. 31st Generation under the Sixth Patriarch (Huineng): Juexue Mingcong, Guyan Daxiu, Shiyun Kongchangzhong. 32nd Generation under the Sixth Patriarch (Huineng): Xiaoyan Debao, Fazhou Daoji, Cizhou Fangnian, Wuming Huijing. 33rd Generation under the Sixth Patriarch (Huineng): Volume 4, Huanyou Zhengchuan, Huanye Fohui, Dajue Yuanwu, Qu Ru Konghuitang Yuanjing, Yongjue Yuanxian, Zhanran Yuancheng. 34th Generation under the Sixth Patriarch (Huineng): Volume 5, Miyun Yuanwu, Xueqiao Yuanxin, Tianyin Yuanxiu, Baopu Dalian, Guzhan Xingchong, Shiyu Mingfang, Sanyi Mingyu, Yetan Maoyu, Jisheng Juelang Daosheng. 35th Generation under the Sixth Patriarch (Huineng): Volume 6, Yulin Tongxiu, Lingao Tongyu, Ruo'an Tongwen, Shanci Tongji, Yinzhong Tongshou, Weiyi Run, Poshan Haiming, Muchen Daomin, Muyun Tongmen. 36th Generation under the Sixth Patriarch (Huineng): Volume 7, Butui Xingyong, Meifa Xing Chunyun, Jing Xing Bigu.
巖行峰棲云行岳寂庵行洽全庵行進丈雪醉百城著衝然義芥庵大湛庵常宏遠詔岫云行瑋石隱貞方居士蘧夫一天笠珍千仞岡鐵舟海云外行澤湘翁沄
六祖下三十六世卷之八䒢溪行森䟦語
揞黑豆集卷首
拈頌佛祖機用言句
世尊三升座。(第一點普。第二點毒。第三點急。門庭施設。入理深談。一切備矣。畢竟法王無一字增益人。頌曰。心如境如。頭正尾正。不解談元。只能識病。是法無說。是說無竟。未白椎前。法王正令)無為真佛。實在我身。(拈云。昭昭靈靈不是我。明暗色空不是我。墻壁瓦礫不是我。蚯蚓蝦蟆不是我。我在甚處。咄。鵝王擇乳。素非鴨類。要識渠面孔么。三喚三應。鷂過新羅。無喚無應。驢年夢見。所以道此個門中事。不得春風花不開。及至花開風吹落。且無陰陽地上一句作么生道。驀喝一喝。頌曰。佛下忉利。一場鈍置。三喚三應。打鼓搖鈴。無為真佛。證龜成鱉。實在我身。眼裡瞳人。咦。一個不會一個會。金剛摸索泥人背)須菩提巖中宴坐。卻見吾法身。(拈云。比邱尼瞞盡天下人。瞞不過世尊。世尊亦瞞盡天下人。瞞過比邱尼。瞞不過須菩提。且道利害在甚麼處。頌曰。法身法身。少米無薪。油鹽醬醋。東舍西鄰。羊頭懸架。狗肉橫砧。三個八兩。元只半斤)吾以
【現代漢語翻譯】 現代漢語譯本 巖行峰、棲云行、岳寂庵、行洽全庵、行進丈雪、醉百城、著衝然義、芥庵、大湛庵、常宏遠、詔岫云行、瑋石隱、貞方居士、蘧夫、一天笠、珍千仞岡、鐵舟海、云外行、澤湘翁、沄。 六祖（指禪宗六祖慧能）下三十六世卷之八，䒢溪行森跋語。 揞黑豆集卷首 拈頌佛祖機用言句 世尊三升座。（第一點是普遍，第二點是毒藥，第三點是緊急。門庭的設施，深入的談論道理，一切都完備了。但最終法王也沒有增加人們什麼。頌曰：心如境如，頭正尾正，不理解談論玄妙的道理，只能識別病癥。這個法是無法用言語表達的，說是說不完的。在白椎（一種佛教儀式）之前，法王有正確的命令） 無為真佛，實在我身。（拈云：昭昭靈靈不是我，明暗色空不是我，墻壁瓦礫不是我，蚯蚓蝦蟆不是我，我在什麼地方？咄！鵝王選擇乳汁，本來就不是鴨子的種類。想要認識他的面孔嗎？三喚三應，鷂鷹飛過新羅（古國名）。無喚無應，驢年才能夢見。所以說這個門中的事情，不得春風花不開，等到花開風吹落，且無陰陽地上一句怎麼說？驀然喝一聲。頌曰：佛下忉利（佛教用語，指佛從忉利天下凡），一場遲鈍的處置。三喚三應，打鼓搖鈴。無為真佛，驗證烏龜變成鱉。實在我身，眼裡有瞳人。咦！一個不會，一個會。金剛（佛教護法神）摸索泥人的背） 須菩提（佛陀的十大弟子之一）巖中宴坐，卻見吾法身。（拈云：比丘尼（佛教女出家人）瞞盡天下人，瞞不過世尊（釋迦牟尼佛）。世尊也瞞盡天下人，瞞過比丘尼，瞞不過須菩提。且說厲害在什麼地方？頌曰：法身法身，缺少米和柴。油鹽醬醋，東家西鄰。羊頭懸掛著，狗肉在砧板上橫放。三個八兩，原本只有半斤） 吾以
【English Translation】 English version Yan Xingfeng, Qi Yunxing, Yue Jiyan, Xing Qiaquan'an, Xing Jinzhangxue, Zui Baicheng, Zhuo Chongran Yi, Jie'an, Da Zhan'an, Chang Hongyuan, Zhao Xiuyunxing, Wei Shiyin, Zhenfang Layman, Qufu, Yitianli, Zhen Qianren Gang, Tie Zhouhai, Yunwai Xing, Ze Xiangweng, Yun. Volume 8 of the Thirty-sixth Generation under the Sixth Ancestor (referring to Huineng, the Sixth Patriarch of Zen Buddhism), Postscript by 䒢溪行森. Preface to the Collection of Hidden Black Beans Picking up and Praising the Buddha's and Patriarchs' Opportunities and Usages of Words and Sentences The World Honored One ascends the seat three times. (The first point is universality, the second point is poison, and the third point is urgency. The arrangements of the gate, the deep discussion of principles, everything is complete. But in the end, the Dharma King does not add anything to people. A verse says: The mind is like the environment, the head is upright and the tail is upright, not understanding the discussion of profound mysteries, only able to recognize the disease. This Dharma cannot be expressed in words, and saying it is endless. Before the white mallet (a Buddhist ritual), the Dharma King has the correct command) 'Non-action is the true Buddha, truly in my body.' (Picking up and saying: The bright and clear is not me, the light and darkness, form and emptiness are not me, the walls and tiles are not me, the earthworms and toads are not me, where am I? Tut! The swan king chooses milk, originally not the kind of duck. Want to recognize his face? Three calls and three responses, the hawk flies over Silla (ancient country name). No call and no response, only in the year of the donkey can one dream of it. Therefore, it is said that the matter in this gate, without the spring breeze, the flower will not bloom, and when the flower blooms and the wind blows it down, then how to say a sentence on the ground without yin and yang? Suddenly shout. A verse says: The Buddha descends from Trayastrimsa (Buddhist term, referring to the Buddha descending to the mortal world from Trayastrimsa), a clumsy disposal. Three calls and three responses, beating drums and ringing bells. Non-action is the true Buddha, verifying the turtle turning into a turtle. Truly in my body, there are pupils in the eyes. Alas! One doesn't know, one knows. Vajra (Buddhist guardian deity) gropes the back of the clay figure) 'Subhuti (one of the Buddha's ten great disciples) sits in meditation in the rock, but sees my Dharmakaya (Dharma body). (Picking up and saying: The Bhikkhuni (Buddhist nun) deceives all the people in the world, but cannot deceive the World Honored One (Sakyamuni Buddha). The World Honored One also deceives all the people in the world, but deceives the Bhikkhuni, but cannot deceive Subhuti. Then where is the advantage? A verse says: Dharmakaya, Dharmakaya, lacking rice and firewood. Oil, salt, sauce, and vinegar, the east neighbor and the west neighbor. A sheep's head is hung up, and dog meat is placed horizontally on the chopping board. Three eight taels, originally only half a catty) 'I use'
真珠示之。便總不知。時五方天王。悉自悟道。(五方天王悟道且置。即今面目現在。諸仁且作么生悟。不見道悟即不無。落第二頭。乃抬手云。者個亦是世珠。且道真珠在甚麼處。振威一喝)無可舍處。是汝放身命處。(無可舍處。更須舍卻)普眼菩薩見普賢。(拈云。云居道。普眼推倒世尊。世尊推倒普眼。你道普賢在甚處。向伊云。我識得你)佛召五通仙人。(拈云。探驪須得珠。莫教魚目混。治玉須治玙。莫教碔砆亂。藐姑仙子立雲端。笑看猧兒爭飯碗。如今莫有要問那一通者么。我也沒工夫召得伊。但云今日不閑。頌曰。海中三神山。縹緲在天際。舟欲近之。風輒引之去。百花洲上多少採蓮人。滿把蓮花不識蓮生處)那一通你問我。(拈云。風頭稍硬。水勢太急。鐵作釣絲。管下不得。頌曰。閃電光。擊石火。語招箭。莫生垛。剛回頭。失卻我。劍去遠矣爾刻舟。綠頭鴨子討甚卵。莫惺惺。轉見左解玉纏兮脫金鎖。畢竟兩人都不會。贏得一場空懡㦬)世尊敕阿難持缽。(拈云。不經九折。不知康莊之平坦。歷盡蠶叢。方信本來是地。所以道臺山路向甚麼處去。驀直去。好個師僧。又恁么去也。驀直去。頌曰。七佛式。出不得。擬如何。打破缽。七佛式。道不得。莫如何。且持缽)世尊答比邱問。(拈云。我
【現代漢語翻譯】 現代漢語譯本 向他展示真珠（mani pearl，如意寶珠）。但他完全不明白。當時五方天王（Five Celestial Kings，佛教的護法神）都各自領悟了佛道。（五方天王悟道的事情暫且放下。就說現在的面目就在眼前，各位，你們打算如何領悟？沒聽過嗎？領悟並非沒有，但卻落入了第二層。於是抬手說，『這個也是世俗的珠子。』那麼真珠在哪裡呢？振威大喝一聲）沒有可以捨棄的地方，就是你安身立命之處。（沒有可以捨棄的地方，更需要捨棄掉）普眼菩薩（Samantabhadra，象徵一切諸佛的理德與定德）拜見普賢（Samantabhadra，象徵一切諸佛的理德與定德）。（拈起說，云居禪師說，普眼推倒了世尊（Sakyamuni，釋迦牟尼佛），世尊推倒了普眼。你們說普賢在哪裡？對他說，『我認得你。』） 佛（Buddha）召喚五通仙人（Five Supernatural Powers Immortal）。（拈起說，要探尋驪龍的寶珠，必須得到真珠，不要讓魚目混淆。治理美玉必須治理玙璠，不要讓碔砆擾亂。藐姑山的仙子站在雲端，笑著看小狗爭奪飯碗。現在有沒有人要問那一通的？我也沒工夫召喚他，只是說今天沒空。頌詞說，海中的三神山，縹緲地在天邊。船想要靠近它，風卻把它引開。百花洲上有多少採蓮人，滿把蓮花卻不認識蓮花生長的地方） 那一通你問我。（拈起說，風頭稍微硬了，水勢太急了，用鐵作釣絲，也管不住。頌詞說，閃電光，擊石火，語招箭，莫生垛。剛回頭，失卻我。劍去遠矣爾刻舟。綠頭鴨子討甚卵。莫惺惺，轉見左解玉纏兮脫金鎖。畢竟兩人都不會，贏得一場空懡㦬） 世尊（Sakyamuni，釋迦牟尼佛）敕令阿難（Ananda，佛陀十大弟子之一，以記憶力超群著稱）持缽。（拈起說，不經歷九曲十八彎，不知道康莊大道的平坦。歷盡蠶叢的艱辛，才相信本來就是平地。所以說，臺山的路往哪裡去？徑直去。好個師僧，又這麼去了。徑直去。頌詞說，七佛的模式，出不去。要如何？打破缽。七佛的模式，說不得。莫如何？且持缽） 世尊（Sakyamuni，釋迦牟尼佛）回答比丘（bhiksu，佛教出家男眾）的提問。（拈起說，我
【English Translation】 English version He showed him the mani pearl (mani pearl, wish-fulfilling jewel). But he didn't understand at all. At that time, the Five Celestial Kings (Five Celestial Kings, guardian deities in Buddhism) all realized the Way on their own. (Let's put aside the enlightenment of the Five Celestial Kings for now. Just say that the present face is right in front of you, everyone, how do you plan to realize it? Haven't you heard? Realization is not non-existent, but it falls into the second level. So he raised his hand and said, 'This is also a worldly pearl.' Then where is the true pearl? Zhenwei shouted loudly) There is no place to abandon, it is where you settle down. (There is no place to abandon, it needs to be abandoned even more) Bodhisattva Samantabhadra (Samantabhadra, symbolizing the principle and samadhi virtues of all Buddhas) sees Samantabhadra (Samantabhadra, symbolizing the principle and samadhi virtues of all Buddhas). (Picking it up and saying, Zen Master Yunju said, Samantabhadra pushed down the World Honored One (Sakyamuni, Shakyamuni Buddha), and the World Honored One pushed down Samantabhadra. Where do you say Samantabhadra is? Tell him, 'I recognize you.') The Buddha (Buddha) summoned the Five Supernatural Powers Immortal (Five Supernatural Powers Immortal). (Picking it up and saying, to explore the pearl of the Black Dragon, you must get the true pearl, don't let the fish eyes be confused. To govern the beautiful jade, you must govern the Yu Fan, don't let the Wufu disturb. The fairy of Mount Miaogu stands on the cloud, laughing at the puppies fighting for the rice bowl. Now does anyone want to ask about that one? I don't have the time to summon him, just say I'm not free today. The ode says, the three divine mountains in the sea, vaguely in the sky. The boat wants to get close to it, but the wind leads it away. How many lotus pickers are there on Baihua Island, holding a handful of lotus flowers but not knowing where the lotus grows) That one you ask me. (Picking it up and saying, the wind is a little hard, the water is too rapid, using iron as a fishing line, you can't control it. The ode says, lightning, striking stone fire, words attract arrows, don't create a target. Just turn your head, lose me. The sword is far away, you are carving a boat. The green-headed duck is asking for eggs. Don't be clever, turn around and see the left untie the jade and take off the golden lock. After all, neither of them will, winning an empty mess) The World Honored One (Sakyamuni, Shakyamuni Buddha) ordered Ananda (Ananda, one of the ten great disciples of the Buddha, known for his outstanding memory) to hold the alms bowl. (Picking it up and saying, without experiencing nine twists and turns, you don't know the flatness of Kangzhuang Avenue. After experiencing the hardships of Cancong, you believe that it is originally flat ground. So, where does the road to Mount Tai go? Go straight. Good monk, and so he went. Go straight. The ode says, the style of the Seven Buddhas, can't get out. What to do? Break the bowl. The style of the Seven Buddhas, can't be said. What not to do? Just hold the bowl) The World Honored One (Sakyamuni, Shakyamuni Buddha) answered the question of the bhiksu (bhiksu, Buddhist male monastic). (Picking it up and saying, I
於世尊法。莫謗世尊。見處即有。眼花不少。證處未是。亂走作么。當何所示。是汝此問。來說是非者。即是是非人。頌曰。老僧無舌。不解講究。老僧無手。不解蓋覆。不解如然。亦不解謬。掌孤不鳴。足兩斯走。是汝持來。復汝何咎。祖師活意。心圓逗漏)耆婆罔知生處。(莫道耆婆。佛亦不知。耆婆受瞞。佛不受瞞耳)七賢女游尸陀林。(頌曰。三般物。我無有。聽親言。出親口。要三般。莫亂談。你若有。與我三)世尊布發掩泥。(拈云。世尊和泥合水。然燈移梁換柱。賢于看孔著楔。諸天醵金落成。要見梵剎。總且未在。諸公要見梵剎么。退後退後。頌曰。好事不如無。無事不如好。欲識箇中意。一老一不老)是吾弟子。(吾是誰。識得吾。不但過去現在。盡未來際一時收。頌曰。古佛古佛。剔卵出骨。弟子弟子。無與倫比。世尊世尊。今古罕聞。作禮作禮。如斯而已)迦葉擬擯文殊。(拈云。不是迦葉擯文殊。正是迦葉擯迦葉。頌曰。良馬顧影。迴旋不驚。演若迷頭。奔馳狂走。才有是非。紛然失心。汝但息見。其狂自歇。莫自顛倒。本來無物。咄)城東老母。(求見不得。擯出不得。迴避不得。一普賢。二文殊。三釋迦。是甚麼。驀喝一喝曰。看腳下)女子出定。(諸佛未離本處已前。是個甚麼。何不
【現代漢語翻譯】 現代漢語譯本 對於世尊的佛法，不要誹謗世尊。你所見之處就是實有之處，並非眼花繚亂。你所證之處還不是究竟，為何要胡亂奔走？你究竟想要指示什麼？你這個問題，本身就是在說人我是非，而這樣的人就是是非之人。 頌曰：老僧沒有舌頭，不善於講解佛法；老僧沒有手，不善於遮蓋掩飾。既不理解什麼是『如是』，也不理解什麼是謬誤。單掌拍不響，雙腳才能行走。這是你拿來的問題，又有什麼可責怪你的呢？（祖師的活潑意趣，在於心圓融而無漏洞）耆婆（古代名醫）也無法知道人的生處。（不要說耆婆，佛陀也不知道。耆婆會被矇騙，佛陀不會被矇騙）七個賢女在尸陀林（墳場）遊玩。（頌曰：這三樣東西，我都沒有。聽親口所說，出自親口。想要這三樣東西，不要胡亂談論。你若有，就給我這三樣） 世尊（釋迦牟尼佛）鋪開頭髮遮蓋泥土。（拈云：世尊和泥合水，然燈佛（過去佛）移梁換柱，勝過那些只知道看孔安楔子的人。諸天合資建成梵剎，想要見到真正的梵剎，還差得遠呢。各位想要見到梵剎嗎？退後，退後。頌曰：好事不如無事，無事不如好。想要知道其中的真意，就是一老一不老） 『這是我的弟子。』（『我是誰？』認識了『我』，不但過去現在，連未來際的一切都能一時收攝。頌曰：古佛古佛，剔卵出骨。弟子弟子，無與倫比。世尊世尊，今古罕聞。作禮作禮，如此而已）迦葉（釋迦牟尼十大弟子之一，以頭陀苦行著稱）想要擯斥文殊（文殊菩薩，智慧的象徵）。（拈云：不是迦葉擯斥文殊，正是迦葉擯斥迦葉。頌曰：良馬回顧自己的影子，迴旋而不驚慌。演若達多（佛經故事中因照鏡子而誤以為自己頭丟了的人）迷失了自己的頭，奔馳狂走。一旦有了是非之心，就會紛亂而失去本心。你只要停止分別，狂妄自然停止。不要自己顛倒，本來就什麼都沒有。咄！） 城東的老母。（求見不得，擯斥不得，迴避不得。一普賢（普賢菩薩，象徵大行），二文殊，三釋迦（釋迦牟尼佛），是什麼？驀然大喝一聲說：看腳下！）女子出定。（諸佛還沒有離開本來的地方之前，是什麼？為什麼不...）
【English Translation】 English version Regarding the Dharma of the World-Honored One (Shìzūn, an epithet of the Buddha), do not slander the World-Honored One. Where you see is where it is, not an illusion. Where you realize is not yet ultimate, why wander aimlessly? What do you intend to indicate? Your question itself is about right and wrong, and such a person is a person of right and wrong. A verse says: The old monk has no tongue, not good at explaining the Dharma; the old monk has no hands, not good at covering up. Neither understanding 'thusness' (如然, rúrán) nor understanding falsehood. A single palm does not clap, two feet are needed to walk. This is the question you brought, what is there to blame you for? (The lively intent of the Patriarchs lies in the heart being round and without leaks.) Jīva (耆婆, a famous ancient physician) cannot know the place of birth. (Don't say Jīva, even the Buddha doesn't know. Jīva can be deceived, the Buddha cannot be deceived.) Seven virtuous women play in the Śītavana (尸陀林, a charnel ground). (A verse says: These three things, I do not have. Listen to the words spoken from the mouth. If you want these three things, do not talk nonsense. If you have them, give them to me.) The World-Honored One (Shìzūn, 釋迦牟尼佛, Śākyamuni Buddha) spread his hair to cover the mud. (Nian Yun: The World-Honored One mixed mud and water, Dīpankara Buddha (然燈佛, Rándēng Fó, a past Buddha) moved beams and changed pillars, better than those who only know how to look for holes to put wedges in. The devas pooled money to build a monastery, but wanting to see the real monastery is still far off. Do you all want to see the monastery? Step back, step back. A verse says: A good thing is not as good as nothing, nothing is better than good. If you want to know the meaning within, it is one old and one not old.) 'This is my disciple.' ('Who am I?' Recognizing 'I', not only the past and present, but also all of the future can be gathered at once. A verse says: Ancient Buddha, ancient Buddha, extracting bones from eggs. Disciple, disciple, unparalleled. World-Honored One, World-Honored One, rarely heard of in ancient and modern times. Bow, bow, that's all.) Kāśyapa (迦葉, one of the ten great disciples of Śākyamuni, known for his ascetic practices) wanted to expel Mañjuśrī (文殊, Mañjuśrī Bodhisattva, the symbol of wisdom). (Nian Yun: It is not Kāśyapa expelling Mañjuśrī, it is Kāśyapa expelling Kāśyapa. A verse says: A good horse looks back at its shadow, turning without alarm. Yǎnruòdáduō (演若達多, a person in a Buddhist story who mistakenly thought he had lost his head after looking in a mirror) lost his head, running wildly. Once there is a sense of right and wrong, there will be chaos and loss of mind. If you just stop discriminating, the madness will naturally stop. Do not reverse yourself, originally there is nothing. Hmph!) The old woman east of the city. (Unable to seek an audience, unable to expel, unable to avoid. One Samantabhadra (普賢, Samantabhadra Bodhisattva, symbolizing great practice), two Mañjuśrī, three Śākyamuni (釋迦, Śākyamuni Buddha), what are they? Suddenly shouting: Look under your feet!) A woman emerging from samādhi (出定, a state of meditative consciousness). (Before the Buddhas have left their original place, what is it? Why not...)
與么直截會去。請別大愚芝二語曰。寺中無宿處。賊不打貧兒)殃崛持缽。(我作殃崛。待長者問。汝為至聖。當有何法。能免產難。但向他道。世出世間。此為第一)文殊不入門。(拈云。一釣便上)無邊身量世尊。(頌曰。虛空尚有邊。佛功德亦然。惟有能量者。窮劫不可盡)乾闥獻樂。(拈云。山河大地不如是法不如是。迦葉不如是汝如是。頌曰。幻人取幻法。幻幻轉相依。祖若不入幻。誰救幻中迷。顧眾云。咦)說大集經。(拈云。呵呵。斷么。一個殺人放火。一個阿彌陀佛。不是曲直不分。爭奈心圓事急。且請老佛老魔。各自歸家歇息。頌曰。二龍爭珠。彼此俱失。寧棄道旁。一錢不值。雖然不值。尊貴無匹。大地黃金。買他不得。雖然不買。人人不缺。何以驗之。耳聲眼色。雖然不缺。爭奈不識。瞥起微情。珠沈光黑。因緣到來。好個時節。爆地一聲。虛空迸裂。大用現前。頭頭物物。揮劍當陽。佛魔斂跡)調達入地獄。(三個畫師。繪出地獄變相。瞞看官。不瞞畫師。且道畫師是誰。良久云。頭長三尺。頌曰。清涼遍界。大火燒空。兩頭坐斷。獄不通風)二鐵圍山。(心圓今日起佛見法見。被世尊威神。鐵圍山瓦解冰消。且道與文殊是同是別)文殊持劍逼如來。(拈云。能殺能活。不妨文殊好手。且道
【現代漢語翻譯】 與么直截會去。(就這麼直接領會過去。) 請別大愚芝二語曰：寺中無宿處，賊不打貧兒。(請不要說大愚禪師的第二句話：寺廟裡沒有住宿的地方，強盜不打窮人。) 殃崛持缽。(我扮演殃崛摩羅（Angulimala，意為『指鬘』，殺人狂魔，后被佛陀度化）。等待長者問：『你為至聖，當有何法，能免產難？』就向他說道：『世出世間，此為第一』。) 文殊不入門。(文殊師利菩薩（Manjusri）不入門。)(拈云：一釣便上。)(拈云：一下鉤就上鉤。) 無邊身量世尊。(擁有無邊身量的世尊（Bhagavan）。)(頌曰：虛空尚有邊，佛功德亦然。惟有能量者，窮劫不可盡。)(頌說：虛空尚且有邊際，佛的功德也是這樣。只有能夠衡量的人，窮盡劫數也無法窮盡。) 乾闥獻樂。(乾闥婆（Gandharva，天神，負責音樂）獻樂。)(拈云：山河大地不如是，法不如是，迦葉（Kasyapa，佛陀的弟子）不如是，汝如是。頌曰：幻人取幻法，幻幻轉相依。祖若不入幻，誰救幻中迷。顧眾云：咦！)(拈云：山河大地不是這樣，佛法不是這樣，迦葉不是這樣，你是這樣。頌說：幻化的人取用幻化的法，幻化與幻化互相依存。祖師如果不進入幻化，誰來拯救幻化中的迷惑？回頭看看大家說：咦！) 說大集經。(宣講《大集經》（Mahasamgraha Sutra）。)(拈云：呵呵。斷么？一個殺人放火，一個阿彌陀佛。不是曲直不分，爭奈心圓事急。且請老佛老魔，各自歸家歇息。頌曰：二龍爭珠，彼此俱失。寧棄道旁，一錢不值。雖然不值，尊貴無匹。大地黃金，買他不得。雖然不買，人人不缺。何以驗之？耳聲眼色。雖然不缺，爭奈不識。瞥起微情，珠沈光黑。因緣到來，好個時節。爆地一聲，虛空迸裂。大用現前，頭頭物物。揮劍當陽，佛魔斂跡。)(拈云：呵呵。斷了嗎？一個殺人放火，一個念阿彌陀佛。不是不分曲直，只是心圓事急。暫且請老佛老魔，各自回家休息。頌說：兩條龍爭奪寶珠，彼此都失去。寧願丟棄路旁，一文不值的東西。雖然不值錢，卻尊貴無比。用大地的黃金，也買不到。雖然不用買，人人都不缺少。用什麼來驗證呢？耳朵聽到的聲音，眼睛看到的顏色。雖然不缺少，只是不認識。稍微生起一點點情執，寶珠就沉沒，光芒就變黑。因緣到來，真是好時節。轟的一聲，虛空迸裂。大用顯現，一切事物都充滿生機。揮劍當陽，佛和魔都收斂軌跡。) 調達入地獄。(提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）墮入地獄。)(三個畫師，繪出地獄變相。瞞看官，不瞞畫師。且道畫師是誰？良久云：頭長三尺。頌曰：清涼遍界，大火燒空。兩頭坐斷，獄不通風。)(三個畫師，描繪出地獄的變相。瞞得了看官，瞞不了畫師。且說畫師是誰？過了很久說：頭長三尺。頌說：清涼遍佈世界，大火焚燒天空。兩頭都截斷，地獄不通風。) 二鐵圍山。(兩座鐵圍山（Cakravada，環繞世界的山）。)(心圓今日起佛見法見，被世尊威神，鐵圍山瓦解冰消。且道與文殊是同是別？)(心圓從今天開始生起佛見法見，被世尊的威神力所震懾，鐵圍山瓦解冰消。且說這和文殊菩薩是相同還是不同？) 文殊持劍逼如來。(文殊師利菩薩（Manjusri）持劍逼迫如來（Tathagata）。)(拈云：能殺能活，不妨文殊好手。且道。)(拈云：能殺能活，不妨文殊的好手段。且說。)
【English Translation】 Meeting it directly like that.(Meeting it directly like that.) Please don't use Great Fool Zhi's second saying: 'There is no lodging in the temple, and thieves don't rob the poor.'(Please don't use Great Fool Zhi's second saying: 'There is no lodging in the temple, and thieves don't rob the poor.') Angulimala holding a bowl.(I play Angulimala (meaning 'garland of fingers', a serial killer who was later converted by the Buddha). Waiting for the elder to ask: 'You are a supreme sage, what Dharma do you have that can prevent difficult childbirth?' Then say to him: 'This is the foremost in the world and beyond.' Manjusri does not enter the gate.(Manjusri (Manjusri Bodhisattva) does not enter the gate.)(Picking up and saying: One cast and it's caught.)(Picking up and saying: One cast and it's caught.) The World-Honored One with boundless form and size.(The World-Honored One (Bhagavan) with boundless form and size.)(Verse: Even the void has boundaries, so does the Buddha's merit. Only those who can measure it, cannot exhaust it even in endless kalpas.)(Verse: Even the void has boundaries, so does the Buddha's merit. Only those who can measure it, cannot exhaust it even in endless kalpas.) Gandharvas offering music.(Gandharvas (celestial musicians) offering music.)(Picking up and saying: Mountains, rivers, and the great earth are not like this, the Dharma is not like this, Kasyapa (Buddha's disciple) is not like this, you are like this. Verse: Illusory people take illusory Dharma, illusions rely on each other. If the patriarch does not enter illusion, who will save those lost in illusion? Looking at the crowd and saying: Eh!)(Picking up and saying: Mountains, rivers, and the great earth are not like this, the Dharma is not like this, Kasyapa is not like this, you are like this. Verse: Illusory people take illusory Dharma, illusions rely on each other. If the patriarch does not enter illusion, who will save those lost in illusion? Looking at the crowd and saying: Eh!) Speaking the Mahasamgraha Sutra.(Speaking the Mahasamgraha Sutra.)(Picking up and saying: Hehe. Is it cut off? One kills and sets fire, one recites Amitabha Buddha. It's not that right and wrong are not distinguished, but the mind is complete and things are urgent. Please let the old Buddha and old demon each go home and rest. Verse: Two dragons fighting for a pearl, both lose. Rather abandon it by the roadside, not worth a penny. Although not worth a penny, it is incomparably noble. The gold of the earth cannot buy it. Although not bought, everyone has it. How to verify it? The sound of the ears, the color of the eyes. Although not lacking, it is not recognized. A slight emotion arises, the pearl sinks and the light turns black. When the conditions arrive, it is a good time. With a bang, the void bursts. Great use appears, every object is full of life. Wielding the sword in the sun, Buddhas and demons hide their tracks.)(Picking up and saying: Hehe. Is it cut off? One kills and sets fire, one recites Amitabha Buddha. It's not that right and wrong are not distinguished, but the mind is complete and things are urgent. Please let the old Buddha and old demon each go home and rest. Verse: Two dragons fighting for a pearl, both lose. Rather abandon it by the roadside, not worth a penny. Although not worth a penny, it is incomparably noble. The gold of the earth cannot buy it. Although not bought, everyone has it. How to verify it? The sound of the ears, the color of the eyes. Although not lacking, it is not recognized. A slight emotion arises, the pearl sinks and the light turns black. When the conditions arrive, it is a good time. With a bang, the void bursts. Great use appears, every object is full of life. Wielding the sword in the sun, Buddhas and demons hide their tracks.) Devadatta entering hell.(Devadatta (Buddha's cousin, who later betrayed the Buddha) entering hell.)(Three painters, depicting the transformations of hell. They can deceive the viewers, but not the painters. Who is the painter? After a long time, he said: The head is three feet long. Verse: Coolness pervades the world, great fire burns the sky. Both ends are cut off, hell is not ventilated.)(Three painters, depicting the transformations of hell. They can deceive the viewers, but not the painters. Who is the painter? After a long time, he said: The head is three feet long. Verse: Coolness pervades the world, great fire burns the sky. Both ends are cut off, hell is not ventilated.) Two Iron Mountain Ranges.(Two Iron Mountain Ranges (Cakravada, mountains surrounding the world).)(The mind is complete, and from today onwards, the Buddha's view and Dharma's view arise. By the majestic power of the World-Honored One, the Iron Mountain Range collapses and melts. Is it the same or different from Manjusri?)(The mind is complete, and from today onwards, the Buddha's view and Dharma's view arise. By the majestic power of the World-Honored One, the Iron Mountain Range collapses and melts. Is it the same or different from Manjusri?) Manjusri holding a sword and forcing the Tathagata.(Manjusri (Manjusri Bodhisattva) holding a sword and forcing the Tathagata.)(Picking up and saying: Able to kill and able to revive, it doesn't hinder Manjusri's good skills. And say.)(Picking up and saying: Able to kill and able to revive, it doesn't hinder Manjusri's good skills. And say.)
此劍甚處得來。你若擬議即沒交涉)不問有言不問無言。(拈云。不問有言。不問無言。描也描不成。畫也畫不就。世尊良久。老瞿曇被者一問。直得口啞。外道嘆曰。世尊大慈。開我迷云。眼中見鬼。令我得入。三生六十劫。作禮而去。阿難白佛。外道得何道理。稱讚而去。家貧更遭賊打。世尊曰。如世良馬。見鞭影而行。逐電追風只瞬息。垂鞭已過萬重山。又云。不問有言。不問無言。那個教你來。世尊良久。老僧耳背。外道嘆曰。世尊大慈。開我迷云。令我得入。自誣誣人。作禮而去。納甚麼敗缺。阿難白佛。外道得何道理。稱讚而去。他送我紅爐雪片。我贈他臘月蓮花。世尊曰。如世良馬。見鞭影而行。雕弓未動狼煙息。歸馬華山賀太平。頌曰。三頓痛棒無領。一個指頭無薦。香嚴擊竹無聞。靈云桃花無見。莫將出岫微云。掩卻廬山真面)無說無聽是為一義二義。(拈云。龍光佛時一個疑團。直至如今不得休歇。更饒千佛出興。亦去此疑團不得。且道世尊有甚長處。頌曰。外不放入。內不放出。痛下一槌。萬事了畢)昨日定今日不定。(拈云。上來把住。水泄不通。者回放行。縱橫自在。還識世尊落處么。頌曰。汝定我亦定。不定亦不定。非定非不定。是名曰正定)答異學問。(盡道推過商量。那識分明酬價
。異學若是個皮下有血底。管取立時桶脫)答二商人問。(曰不見不見者在。曰不聞不聞者在曰不禪定。不禪定者在。曰不睡眠。不睡眠者在本自無失。何得之有。說覺不覺。真為剩語。諸仁者。到者里眼目定動。即沒交涉。你若擬議。世尊在汝腳底。頌曰。去皮存凈貨。師姑女人做。會么。大象吃螺螄。蜻蜓拽石磨)梵志索論義。(呵呵。破布袋裡盛錐子。不出頭是好手。梵志做盡伎倆。爭奈𣠽柄在世尊手裡。且道世尊有甚長處。不見道你若無心我也休頌曰靈龜負圖受鉆。梵志不唧溜漢。項上脫卻鐵枷者回死而無怨)世尊問豬子。(者個是甚麼。向伊道合取口佛具一切智。豬子也不識向伊道你只識得豬子。頌曰。六度萬行。與我無干。也須驗過。不得顢頇知是般事。便識羞慚)世尊拈花迦葉微笑。(兩個老漢。只解瞻前。不解顧后。人天百萬。貪觀白浪。失卻手橈。拈云。拈花上薦不得。拂子上薦不得。拳頭上薦不得。指頭上薦不得。乃至一草一木。一磚一瓦。一雞一犬。一蚓一蛙上薦不得。乃至微塵大地。剎那虛空。賢聖仙佛。魔外有情。地獄天堂。琳宮梵宇。酒肆淫坊。經營屠販。吃飯穿衣。舉足下步上薦不得。若薦得去更有何事你若肯薦。一場夢醒。你若要薦。正好做夢。頌曰。魔不能窺。佛不能見。掌不容
【現代漢語翻譯】 現代漢語譯本： 『異學若是皮下有血底，管取立時桶脫。』（如果其他學派的人是真正有血性有實力的人，自然會立刻讓你原形畢露。）答二商人問：（佛）回答兩位商人提出的問題。 （佛）說：『不見不見者在。』（沒有看見，沒有看見的就在那裡。）說：『不聞不聞者在。』（沒有聽見，沒有聽見的就在那裡。）說：『不禪定，不禪定者在。』（沒有禪定，沒有禪定的就在那裡。）說：『不睡眠，不睡眠者在本自無失，何得之有？』（沒有睡眠，沒有睡眠的本來就沒有失去什麼，又從哪裡得到呢？）說覺不覺，真為剩語。（說覺悟不覺悟，真是多餘的話。）諸位仁者，到者里眼目定動，即沒交涉。（各位，到了這裡，眼睛的任何活動都無關緊要。）你若擬議，世尊在汝腳底。（你如果還想用思維來理解，那麼世尊就在你的腳下。）頌曰：去皮存凈貨，師姑女人做。（去掉外皮留下純凈的貨物，就像尼姑做女人的事情一樣。）會么？大象吃螺螄，蜻蜓拽石磨。（明白嗎？就像大象吃螺螄，蜻蜓拉石磨一樣。） 梵志索論義。（梵志（Brahmin，古印度婆羅門教修行者）要求辯論。）呵呵，破布袋裡盛錐子，不出頭是好手。（呵呵，就像破布袋裡裝錐子，不露頭才是高手。）梵志做盡伎倆，爭奈𣠽柄在世尊手裡。（梵志用盡手段，無奈把柄在世尊（釋迦牟尼佛的尊稱）手裡。）且道世尊有甚長處？（且說世尊有什麼長處？）不見道你若無心我也休。（沒聽說過嗎？你若沒有分別心，我也就沒事了。）頌曰：靈龜負圖受鉆，梵志不唧溜漢。（神龜揹負河圖洛書遭受鉆孔之苦，梵志是不懂事的漢子。）項上脫卻鐵枷者，回死而無怨。（脖子上脫掉鐵枷的人，死而無怨。） 世尊問豬子。（世尊問豬子（Pig子，人名）。）者個是甚麼？（這是什麼？）向伊道合取口。（對他說閉上你的嘴。）佛具一切智，豬子也不識。（佛具有一切智慧，豬子也不認識。）向伊道你只識得豬子。（對他說你只認識豬子。）頌曰：六度萬行，與我無干。（六度萬行，與我無關。）也須驗過，不得顢頇。（也必須驗證過，不能糊里糊塗。）知是般事，便識羞慚。（知道這件事，便知道羞愧。） 世尊拈花迦葉微笑。（世尊拈起一朵花，迦葉（Mahākāśyapa，摩訶迦葉，釋迦牟尼十大弟子之一）微笑。）兩個老漢，只解瞻前，不解顧后。（兩個老頭，只知道看前面，不知道看後面。）人天百萬，貪觀白浪，失卻手橈。（人天百萬，貪看白色的浪花，失去了手中的船槳。）拈云：拈花上薦不得，拂子上薦不得，拳頭上薦不得，指頭上薦不得。（拈花也無法表達，拂塵也無法表達，拳頭也無法表達，手指也無法表達。）乃至一草一木，一磚一瓦，一雞一犬，一蚓一蛙上薦不得。（甚至一草一木，一磚一瓦，一雞一犬，一蚯蚓一青蛙都無法表達。）乃至微塵大地，剎那虛空，賢聖仙佛，魔外有情，地獄天堂，琳宮梵宇，酒肆淫坊，經營屠販，吃飯穿衣，舉足下步上薦不得。（甚至微塵大地，剎那虛空，賢聖仙佛，魔外有情，地獄天堂，華麗的宮殿寺廟，酒館妓院，經營屠宰販賣，吃飯穿衣，舉足下步都無法表達。）若薦得去更有何事？（如果能表達，還有什麼事呢？）你若肯薦，一場夢醒。（你如果肯表達，就是一場夢醒。）你若要薦，正好做夢。（你如果想要表達，正好做夢。）頌曰：魔不能窺，佛不能見。（魔不能窺視，佛不能看見。）掌不容
English version: 'If the heterodox schools are truly people with blood under their skin, they will surely expose you immediately.' (If people from other schools are truly bloody and capable, they will naturally expose your true colors immediately.) Answer to the two merchants' questions: (The Buddha) answered the questions raised by the two merchants. (The Buddha) said: 'Not seeing, the one who does not see is there.' Said: 'Not hearing, the one who does not hear is there.' Said: 'Not in meditation, the one who is not in meditation is there.' Said: 'Not sleeping, the one who is not sleeping has never lost anything, so where does it come from?' Saying awakening or not awakening is truly superfluous words. Gentlemen, when you get here, any movement of the eyes is irrelevant. If you still want to understand with thinking, then the World Honored One (another name for Sakyamuni Buddha) is under your feet. A verse says: Remove the skin and keep the pure goods, like a nun doing a woman's thing. Do you understand? An elephant eats snails, a dragonfly pulls a stone mill. A Brahmin (Brahmin, an ascetic of ancient Indian Brahmanism) asked for a debate. Haha, a cone in a torn bag, it's good to not stick out. The Brahmin used all his tricks, but the handle was in the hands of the World Honored One. But what is the World Honored One good at? Haven't you heard that if you have no mind, I will stop. A verse says: The divine turtle carries the diagram and suffers drilling, the Brahmin is an ignorant man. The one who takes off the iron shackles on his neck will die without resentment. The World Honored One asked Pig子 (Pig Zi, a person's name). What is this? Tell him to shut his mouth. The Buddha has all wisdom, but Pig子 does not know it. Tell him that you only know Pig子. A verse says: The six perfections and ten thousand practices have nothing to do with me. It must also be verified, and must not be muddle-headed. Knowing this kind of thing, you will know shame. The World Honored One held up a flower and Kāśyapa (Mahākāśyapa, one of the ten major disciples of Sakyamuni) smiled. The two old men only know how to look forward and do not know how to look back. Millions of people and gods are greedy to watch the white waves and lose the oars in their hands. Holding up, he said: Holding up a flower cannot express it, a whisk cannot express it, a fist cannot express it, a finger cannot express it. Even a grass, a tree, a brick, a tile, a chicken, a dog, an earthworm, and a frog cannot express it. Even dust, the earth, a moment of void, sages, immortals, Buddhas, demons, sentient beings, hell, heaven, magnificent palaces and temples, taverns and brothels, managing slaughter and selling, eating and dressing, raising feet and stepping cannot express it. If it can be expressed, what else is there? If you are willing to express it, it is a dream come true. If you want to express it, it is good to dream. A verse says: Demons cannot peep, Buddhas cannot see. The palm does not allow
【English Translation】 Modern Chinese Translation: 'If the heterodox schools are truly people with blood under their skin, they will surely expose you immediately.' (If people from other schools are truly bloody and capable, they will naturally expose your true colors immediately.) Answer to the two merchants' questions: (The Buddha) answered the questions raised by the two merchants. (The Buddha) said: 'Not seeing, the one who does not see is there.' Said: 'Not hearing, the one who does not hear is there.' Said: 'Not in meditation, the one who is not in meditation is there.' Said: 'Not sleeping, the one who is not sleeping has never lost anything, so where does it come from?' Saying awakening or not awakening is truly superfluous words. Gentlemen, when you get here, any movement of the eyes is irrelevant. If you still want to understand with thinking, then the World Honored One (another name for Sakyamuni Buddha) is under your feet. A verse says: Remove the skin and keep the pure goods, like a nun doing a woman's thing. Do you understand? An elephant eats snails, a dragonfly pulls a stone mill. A Brahmin (Brahmin, an ascetic of ancient Indian Brahmanism) asked for a debate. Haha, a cone in a torn bag, it's good to not stick out. The Brahmin used all his tricks, but the handle was in the hands of the World Honored One. But what is the World Honored One good at? Haven't you heard that if you have no mind, I will stop. A verse says: The divine turtle carries the diagram and suffers drilling, the Brahmin is an ignorant man. The one who takes off the iron shackles on his neck will die without resentment. The World Honored One asked Pig子 (Pig Zi, a person's name). What is this? Tell him to shut his mouth. The Buddha has all wisdom, but Pig子 does not know it. Tell him that you only know Pig子. A verse says: The six perfections and ten thousand practices have nothing to do with me. It must also be verified, and must not be muddle-headed. Knowing this kind of thing, you will know shame. The World Honored One held up a flower and Kāśyapa (Mahākāśyapa, one of the ten major disciples of Sakyamuni) smiled. The two old men only know how to look forward and do not know how to look back. Millions of people and gods are greedy to watch the white waves and lose the oars in their hands. Holding up, he said: Holding up a flower cannot express it, a whisk cannot express it, a fist cannot express it, a finger cannot express it. Even a grass, a tree, a brick, a tile, a chicken, a dog, an earthworm, and a frog cannot express it. Even dust, the earth, a moment of void, sages, immortals, Buddhas, demons, sentient beings, hell, heaven, magnificent palaces and temples, taverns and brothels, managing slaughter and selling, eating and dressing, raising feet and stepping cannot express it. If it can be expressed, what else is there? If you are willing to express it, it is a dream come true. If you want to express it, it is good to dream. A verse says: Demons cannot peep, Buddhas cannot see. The palm does not allow
擎。室未曾現。識不能知。目不得眴。界不安藏。世不改變。非凡夫法。非摩訶衍。非般若經。非華嚴卷。非大火聚。非金剛劍。非祖師印。非仙人扇。從未有傳亙無人薦。掃卻歸元。刬除方便。言思路絕。不通一線。當下休歇。立時成辦。示汝學人。廬山真面)文殊請佛再轉法輪。(拈云。說也轉他不著。不說說也轉他不著。直饒千佛出興。口如懸河。亦轉他不著。更饒山河大地。草木叢林。一一盡化微妙海口。亦轉他不著。會么不是轉法輪。儘是法轉輪)若謂吾滅度。若謂吾不滅度。(阇黎不是。莫怪老僧)諸行無常。是生滅法。生滅滅已。寂滅為樂。(拈云。無寂滅不生生滅。無寂滅誰滅生滅。恁么道得。猶成兩橛。畢竟如何歇。頌曰。有時舍全身。求半偈。有時示半身。說全偈。有時舍全身。入全偈正眼觀來一場鈍置。伶俐兒孫。不妨窺見他家半邊鼻)此藥能殺人亦能活人。(殺活許你會如何是此藥)文殊庵提遮女互相問答語。(拈云。絕好兩則拈花公案。頌曰。你不敢向龍潭裡去喪生。卻愿到虎穴中來納命。直饒救得你上三十三天。跌下來也只是一個臭肉餅)文殊善住意天子互相問答語。(拈云。以毒為藥。則病受之。以毒為飯。則命受之)祇說者個法。(拈云。不是說者個法。卻是者個說法。且道者個還
【現代漢語翻譯】 現代漢語譯本 擎。室未曾現。識不能知。目不得眴。界不安藏。世不改變。非凡夫法。非摩訶衍（大乘）。非般若經（智慧經）。非華嚴卷（華嚴經）。非大火聚。非金剛劍。非祖師印。非仙人扇。從未有傳亙無人薦。掃卻歸元。刬除方便。言思路絕。不通一線。當下休歇。立時成辦。示汝學人。廬山真面)文殊（文殊菩薩）請佛再轉法輪。(拈云。說也轉他不著。不說說也轉他不著。直饒千佛出興。口如懸河。亦轉他不著。更饒山河大地。草木叢林。一一盡化微妙海口。亦轉他不著。會么不是轉法輪。儘是法轉輪)若謂吾滅度。若謂吾不滅度。(阇黎不是。莫怪老僧)諸行無常。是生滅法。生滅滅已。寂滅為樂。(拈云。無寂滅不生生滅。無寂滅誰滅生滅。恁么道得。猶成兩橛。畢竟如何歇。頌曰。有時舍全身。求半偈。有時示半身。說全偈。有時舍全身。入全偈正眼觀來一場鈍置。伶俐兒孫。不妨窺見他家半邊鼻)此藥能殺人亦能活人。(殺活許你會如何是此藥)文殊庵提遮女互相問答語。(拈云。絕好兩則拈花公案。頌曰。你不敢向龍潭裡去喪生。卻愿到虎穴中來納命。直饒救得你上三十三天。跌下來也只是一個臭肉餅)文殊善住意天子互相問答語。(拈云。以毒為藥。則病受之。以毒為飯。則命受之)祇說者個法。(拈云。不是說者個法。卻是者個說法。且道者個還
【English Translation】 English version Holding up. The room has never appeared. Consciousness cannot know it. The eyes cannot blink. The realm is not securely stored. The world does not change. It is not the Dharma of ordinary people. It is not Mahayana (Great Vehicle). It is not the Prajna Sutra (Wisdom Sutra). It is not the Avatamsaka Scroll (Avatamsaka Sutra). It is not a great fire mass. It is not a Vajra sword. It is not the Patriarch's seal. It is not the Immortal's fan. It has never been transmitted, and no one recommends it. Sweep away and return to the origin. Eradicate expedient means. Words and thoughts are cut off. Not a single line gets through. Stop immediately. Accomplish instantly. Show you, students, the true face of Mount Lu.) Manjusri (Manjusri Bodhisattva) asks the Buddha to turn the Dharma wheel again. (Nian Yun: Saying it doesn't turn it. Not saying it also doesn't turn it. Even if a thousand Buddhas appear, with mouths like cascading rivers, they still cannot turn it. Even if mountains, rivers, earth, grass, and trees all transform into subtle mouths of the sea, they still cannot turn it. Do you understand? It is not turning the Dharma wheel. It is all the Dharma turning the wheel.) If it is said that I have passed into extinction, if it is said that I have not passed into extinction. (Shali is not. Don't blame the old monk.) All conditioned things are impermanent. They are subject to arising and ceasing. Having arisen and ceased, their cessation is bliss. (Nian Yun: Without cessation, there is no arising and ceasing. Without cessation, who ceases arising and ceasing? Saying it like that still creates two separate things. How, after all, does one stop? A verse says: Sometimes one gives up the whole body to seek half a verse. Sometimes one shows half the body to speak the whole verse. Sometimes one gives up the whole body to enter the whole verse. Looking at it with the true eye, it is a clumsy arrangement. Clever descendants may glimpse half of his nose.) This medicine can kill people and also save people. (Killing and saving, if you understand, what is this medicine?) Manjusri and the Untouchable Woman ask and answer each other. (Nian Yun: Excellent two cases of holding up flowers. A verse says: You dare not go to the dragon's pool to lose your life, but you are willing to come to the tiger's den to offer your life. Even if you save yourself up to the thirty-third heaven, falling down you are still just a stinking meat pie.) Manjusri and the Deva of Good Abode ask and answer each other. (Nian Yun: Using poison as medicine, the disease accepts it. Using poison as food, life accepts it.) Only speak of this Dharma. (Nian Yun: It is not speaking of this Dharma, but it is this way of speaking. And what about this one?
解說法么。不見道只是梵音清雅。令人樂聞。頌曰。捏水成團畫空為界。做盡伎倆。法今何在。驢鳴犬吠。婦姑反唇。彌勒打鼓。筑著天親。無生法忍。一時成就。黑鬼呵呵。波斯面皺)乃至無有語言文字。是菩薩真入不二法門。(呵。呵)善財參彌勒。善財答無著。(頌曰。富嫌千口少。貧恨一身多。勸君隨分過。不用苦奔波)須菩提宴坐。諸天雨花。須菩提說法。帝釋雨花。(無一字。熾然說。熾然說。無一字。直饒拈卻兩頭。中間坐斷。向衲僧門下正好吃棒。何故。不踏閑花草。安知大地春)舍利弗見月上女。舍利弗問彌勒。舍利弗問天女。(拈云。三個鼻孔。都被舍利弗穿卻)鴦崛棄刃。(拈云。喚曰住住。不是我喚。更是阿誰。頌曰。我住汝不住。九百九十九。汝住我不住。一指欲殺母。鴦崛忽出家不住住已久。千人拇指冠。戴者華其首。安得諸眾生。棄之如敝帚)賓頭盧赴齋。(拈云。者不顧第一相為。策起眉。第二相為。阿耨達池龍王曾請佛齋。吾是時亦預其數記得盤陀山石上。與君閑坐聽流泉。頌曰。不取涅槃不了賬。留與人間作榜樣。引得人人盡致疑。要使佛燈長雪亮。長雪亮照見馬師三甕醬)障蔽魔王隨金剛齊。(拈云。刻刻不相離。說甚麼一千年覓不得。時時不相識。作么生忽一日得見。障蔽
【現代漢語翻譯】 現代漢語譯本 解說法么。不見道只是梵音清雅。令人樂聞。頌曰：捏水成團，畫空為界，做盡伎倆，法今何在？驢鳴犬吠，婦姑反唇，彌勒（Maitreya，未來佛）打鼓，筑著天親（Vasubandhu，印度佛教思想家）。無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的深刻理解），一時成就。黑鬼呵呵，波斯面皺。乃至無有語言文字，是菩薩真入不二法門。（呵。呵）善財（Sudhana，佛教故事人物）參彌勒（Maitreya，未來佛），善財（Sudhana，佛教故事人物）答無著（Asanga，印度佛教思想家）。（頌曰：富嫌千口少，貧恨一身多，勸君隨分過，不用苦奔波。）須菩提（Subhuti，佛陀十大弟子之一）宴坐，諸天雨花。須菩提（Subhuti，佛陀十大弟子之一）說法，帝釋（Indra，佛教護法神）雨花。（無一字，熾然說，熾然說，無一字。直饒拈卻兩頭，中間坐斷，向衲僧門下正好吃棒。何故？不踏閑花草，安知大地春。）舍利弗（Sariputra，佛陀十大弟子之一）見月上女，舍利弗（Sariputra，佛陀十大弟子之一）問彌勒（Maitreya，未來佛），舍利弗（Sariputra，佛陀十大弟子之一）問天女。（拈云：三個鼻孔，都被舍利弗（Sariputra，佛陀十大弟子之一）穿卻。）鴦崛（Angulimala，佛教故事人物）棄刃。（拈云：喚曰住住，不是我喚，更是阿誰？頌曰：我住汝不住，九百九十九，汝住我不住，一指欲殺母。鴦崛（Angulimala，佛教故事人物）忽出家不住住已久，千人拇指冠，戴者華其首。安得諸眾生，棄之如敝帚。）賓頭盧（Pindola Bharadvaja，十六羅漢之一）赴齋。（拈云：者不顧第一相為，策起眉，第二相為，阿耨達池龍王曾請佛齋，吾是時亦預其數記得盤陀山石上，與君閑坐聽流泉。頌曰：不取涅槃不了賬，留與人間作榜樣，引得人人盡致疑，要使佛燈長雪亮。長雪亮照見馬師三甕醬。）障蔽魔王隨金剛齊。（拈云：刻刻不相離，說甚麼一千年覓不得，時時不相識，作么生忽一日得見。障蔽（Mara，佛教中的魔）
【English Translation】 English version Explaining the Dharma? Don't you see it's just the pure and elegant Brahma sound, pleasing to the ears. A verse says: 'Molding water into a ball, drawing a boundary in the void, exhausting all tricks, where is the Dharma now? Donkeys bray and dogs bark, wives and mothers-in-law argue, Maitreya (the future Buddha) beats the drum, building upon Vasubandhu's (an Indian Buddhist thinker) work. The Anutpattika-dharma-kshanti (the acceptance of the non-arising of all phenomena) is achieved in an instant. The black ghost laughs 'He he,' the Persian face frowns.' Even without language or words, this is the Bodhisattva's true entry into the non-dual Dharma gate. (Ha. Ha.) Sudhana (a figure in Buddhist stories) visits Maitreya (the future Buddha), Sudhana (a figure in Buddhist stories) answers Asanga (an Indian Buddhist thinker). (A verse says: 'The rich hate having too few mouths to feed, the poor hate having too many burdens on one body. I advise you to live according to your means, no need to toil so bitterly.') Subhuti (one of the Buddha's ten great disciples) sits in meditation, the gods shower flowers. Subhuti (one of the Buddha's ten great disciples) preaches the Dharma, Indra (a Buddhist guardian deity) showers flowers. (Not a single word, yet fervently spoken, fervently spoken, not a single word. Even if you pick up both ends, cutting off the middle, it's good to receive a beating under the monks' gate. Why? Without stepping on idle flowers and grass, how can you know the spring of the great earth?) Sariputra (one of the Buddha's ten great disciples) sees the Moon-Rising Woman, Sariputra (one of the Buddha's ten great disciples) asks Maitreya (the future Buddha), Sariputra (one of the Buddha's ten great disciples) asks the heavenly woman. (Picking it up, saying: 'All three nostrils have been pierced by Sariputra (one of the Buddha's ten great disciples).') Angulimala (a figure in Buddhist stories) abandons his weapon. (Picking it up, saying: 'Calling out 'Stop, stop,' it's not I who calls, who else could it be? A verse says: 'I stop, you don't stop, nine hundred and ninety-nine, you stop, I don't stop, one finger intends to kill the mother.' Angulimala (a figure in Buddhist stories) suddenly becomes a monk and stops stopping for a long time, a crown of a thousand fingers, the wearer adorns his head. How can all sentient beings be discarded like worn-out brooms?) Pindola Bharadvaja (one of the Sixteen Arhats) attends the feast. (Picking it up, saying: 'This one disregards the first mark, raises his eyebrows, the second mark, the Dragon King of Anavatapta Lake once invited the Buddha to a feast, I was also among them at that time, I remember sitting idly with you on the rocks of Mount Pandava, listening to the flowing spring. A verse says: 'Not taking Nirvana, not settling the account, staying in the human world as an example, leading everyone to be filled with doubt, wanting to make the Buddha's lamp shine brightly forever. Shine brightly forever, illuminating Master Ma's three jars of sauce.') The obscuring Mara (the demon in Buddhism) follows Vajrapani (a Buddhist guardian deity) equally. (Picking it up, saying: 'Inseparable at every moment, what is said about not being found for a thousand years, unrecognized at all times, how can one suddenly see it one day? The obscuring Mara (the demon in Buddhism)
魔王與金剛齊。面目一般。形容無二。諸仁者還揀辨得么。揀辨不得。聽下注腳乃彈指一下云。者個便是金剛齊。又彈指一下云。者個便是障蔽魔王。頌曰。開眼也見。閤眼也見。障蔽無頭金剛少面。開眼也迷。閤眼也迷。笑殺障蔽。和金剛齊。說起說住。彼此密語。六耳獼猴。不可同謀)那吒太子因緣。(拈云。不可還者。非汝而誰。且道。說底是甚麼法。諦聽諦聽)廣額屠兒成佛。(拈云。放下屠刀。太遲生自言是賢劫千佛一數。小家樣子。頌曰。廣額廣額。牛蹄馬脊。屠刀屠刀。鬼哭神號。放下放下。之乎者也。涅槃涅槃。甚麼相干。咦。楖栗橫肩不顧人。直入千峰萬峰去)迦葉踏泥。(拈云。迦葉降尊就卑。一期垂手則不無。爭奈蹉過沙彌問意。心圓與么道。蹉過迦葉亦不少)樂人作舞。(拈云。兩個漢出出入入。有甚了期。心圓今日入城。見一隊師子。出城見一群像王。有人問心圓出出入入呢。向伊道適才錯腳。踏殺一個貓兒)倒卻剎竿。(拈云。早見恁么。免致魔王借口。四天王腥手污腳。雖然如是。迦葉即易。阿難卻難)達磨西來。(拈云。天下衲僧。盡道勘破阿師。不知都被阿師勘破。心圓與么道。是被勘破不是被勘破。莫道三十年後。窮未來際。敢道無人說得。何故金毛師子怕癩皮狗)慧可禮拜依
【現代漢語翻譯】 現代漢語譯本 魔王與金剛（佛教護法神），面貌一般無二，各位還分辨得出來嗎？如果分辨不出來，就聽我下面的解釋。於是彈指一下說：『這個就是金剛（佛教護法神）。』又彈指一下說：『這個就是障蔽魔王（阻礙修行的魔）。』 頌詞說：睜眼也見，閉眼也見，障蔽魔王沒有頭，金剛（佛教護法神）很少露面。睜眼也迷惑，閉眼也迷惑，笑死了障蔽魔王，和金剛（佛教護法神）一樣。說起說住，彼此密語，六耳獼猴（神通廣大的猴子），不可同謀。 那吒（佛教護法神）太子的因緣。（拈起香說：不可償還的，不是你又是誰？那麼，說的是什麼法？仔細聽，仔細聽。） 廣額屠夫成佛。（拈起香說：放下屠刀，太遲了，還自稱是賢劫千佛之一，真是小家子氣。頌詞說：廣額廣額，牛蹄馬脊，屠刀屠刀，鬼哭神嚎。放下放下，之乎者也，涅槃（佛教最高境界）涅槃（佛教最高境界），有什麼相干？咦！楖栗橫肩不顧人，直入千峰萬峰去。） 迦葉（釋迦牟尼十大弟子之一）踏泥。（拈起香說：迦葉（釋迦牟尼十大弟子之一）降低身份，一時垂手幫助別人不是沒有，只是錯過了沙彌（出家男子）的問話本意。心圓這樣說，錯過迦葉（釋迦牟尼十大弟子之一）也不少。） 樂人作舞。（拈起香說：兩個人在進進出出，有什麼了結的時候？心圓今天進城，看見一隊獅子，出城看見一群像王。有人問心圓進進出出幹什麼呢？我告訴他剛才錯腳，踩死了一隻貓。） 倒卻剎竿。（拈起香說：早知道這樣，免得魔王借口。四天王（佛教護法神）腥手污腳。雖然如此，迦葉（釋迦牟尼十大弟子之一）容易，阿難（釋迦牟尼十大弟子之一）卻難。） 達磨（菩提達摩，禪宗始祖）西來。（拈起香說：天下僧人，都說看破了阿師，不知道都被阿師看破了。心圓這樣說，是被看破不是被看破，不要說三十年後，窮盡未來，敢說無人說得。為什麼？金毛獅子怕癩皮狗。） 慧可（禪宗二祖）禮拜。
【English Translation】 English version The Demon King and Vajra (Buddhist protector deity) are identical in appearance. Can you all distinguish them? If you cannot, listen to my explanation. (Then, snapping his fingers once, he said:) 'This is Vajra (Buddhist protector deity).' (And snapping his fingers again, he said:) 'This is the Obscuring Demon King (demon that hinders practice).' The verse says: Eyes open, you see. Eyes closed, you see. The Obscuring Demon King has no head, Vajra (Buddhist protector deity) rarely shows his face. Eyes open, you are deluded. Eyes closed, you are deluded. Laughing at the Obscuring Demon King, he is the same as Vajra (Buddhist protector deity). Speaking and stopping, they whisper to each other. The Six-Eared Macaque (monkey with great powers) cannot be conspired with. The Karma of Nata (Buddhist protector deity) Prince. (Picking up incense, he said: 'Who but you can repay what cannot be repaid? So, what Dharma is being spoken of? Listen carefully, listen carefully.') The Butcher Guang'e Achieves Buddhahood. (Picking up incense, he said: 'Laying down the butcher knife is too late; he even calls himself one of the Thousand Buddhas of the Auspicious Aeon. Such pettiness!' The verse says: Guang'e, Guang'e, ox hooves and horse spines; butcher knife, butcher knife, ghosts cry and gods wail. Lay it down, lay it down, 'zhī hū zhě yě'; Nirvana (highest state in Buddhism), Nirvana (highest state in Buddhism), what does it have to do with it? Ah! Carrying his staff across his shoulder, he ignores people and goes straight into thousands and tens of thousands of peaks.') Kasyapa (one of the ten major disciples of Sakyamuni Buddha) Steps in the Mud. (Picking up incense, he said: 'Kasyapa (one of the ten major disciples of Sakyamuni Buddha) lowers his status, and it is not impossible for him to lend a hand for a time, but he missed the meaning of the novice's question. Xin Yuan says this way: Missing Kasyapa (one of the ten major disciples of Sakyamuni Buddha) is not a small thing either.') A Musician Dances. (Picking up incense, he said: 'Two people going in and out, when will there be an end? Today, Xin Yuan entered the city and saw a team of lions; leaving the city, he saw a group of elephant kings. If someone asks Xin Yuan what he is doing going in and out, I will tell him that he just misstepped and killed a cat.') The Temple Pole Falls. (Picking up incense, he said: 'If I had seen it earlier, the Demon King would not have had an excuse. The Four Heavenly Kings (Buddhist protector deities) have bloody hands and dirty feet. Even so, Kasyapa (one of the ten major disciples of Sakyamuni Buddha) is easy, but Ananda (one of the ten major disciples of Sakyamuni Buddha) is difficult.') Bodhidharma's Arrival from the West. (Picking up incense, he said: 'All the monks in the world say they have seen through the teacher, but they do not know that they have all been seen through by the teacher. Xin Yuan says this way: Is it being seen through or not being seen through? Don't say thirty years from now; to the end of the future, I dare say no one can say it. Why? The golden-haired lion is afraid of the mangy dog.') Huike (the Second Patriarch of Zen Buddhism) Bows.
位而立。(自後便有一絡索。曰莫妄想。曰珍重。曰只者是。曰呈似了也。與夫叉手近前。豎拳下喝。打圓相。作女人拜。繞禪床。掀香幾。擲下拂子。拂袖便出。種種醜態。可謂祖禰不了。殃及兒孫。不知弄到甚麼年代也呵呵。頌曰。阿奴姿貌本天然。花燭紛紛客滿筵最苦洞房藏不住。被人擁出畫堂前)覓罪了不可得。(拈云。覓心了不可得。不是無心。覓罪了不可得。不是無罪。且心作么生安。罪又作么生懺須是舉頭天外看始得。你若目中生刺。我便腦後見腮。你若眼裡無筋。我便鼻頭有肉。咄。咄。草鋪平野鷹逢兔逐)此是誰作亦未見性。(可稱語意冥符。彼此皆知)指授即無。惟論見性不論禪定解脫。(前四祖云。一切諸法。悉皆解脫。此六祖云。惟論見性。不論禪定解脫。大乘根熟漸開圓頓法門矣)佛法是不二之法。(三祖云。要急相應。惟言不二。諸仁者。要明不二。但識取二。何謂二。自心取自心者是取常是二。取無常是二。取非常非無常亦是二。取善是二。取不善是二。取非善非不善亦是二。乃至取界是二。取蘊亦是二。取禪定解脫是二。取無念無為亦是二。你若不取。一在甚處。是故佛法止言不二。不言不一。參學人到者里。須是親見親證始得。戲論即不可。今日若有人問如何是不二之法。便與振
【現代漢語翻譯】 現代漢語譯本： 安住于那個位置。（自那以後就有一系列的束縛。說『不要妄想』，說『珍重』，說『就是這個』，說『已經呈示了』。以及叉手靠近，豎起拳頭呵斥，打圓相，做出女人的拜姿，繞著禪床，掀翻香案，扔下拂塵，甩袖便走。種種醜態，真可謂是祖先沒有了悟，殃及子孫。不知道要弄到什麼年代啊，呵呵。頌曰：阿奴的姿容本來天生麗質，花燭輝煌，賓客滿座。最苦惱的是洞房藏不住，被人擁到畫堂前。）尋找罪過卻不可得。（拈云：尋找心卻不可得，不是沒有心；尋找罪過卻不可得，不是沒有罪。那麼心要如何安放？罪又要如何懺悔？必須抬頭看向天外才能明白。你如果眼中生刺，我就從後腦勺看清你的臉。你如果眼裡沒有筋，我就鼻頭長肉。咄！咄！草鋪滿原野，老鷹追逐兔子。）這（境界）是誰所作，也未見自性。（可以稱得上語意暗合，彼此心知。） 指點傳授是沒有的，只談見性，不談禪定解脫。（前四祖說：一切諸法，悉皆解脫。這六祖說：只談見性，不談禪定解脫。大乘根機成熟，逐漸開啟圓頓法門了。）佛法是不二之法。（三祖說：要快速相應，只說不二。諸位仁者，要明白不二，只要認識二。什麼是二？自心取自心就是取常是二，取無常是二，取非常非無常也是二，取善是二，取不善是二，取非善非不善也是二，乃至取界是二，取蘊也是二，取禪定解脫是二，取無念無為也是二。你如果不取，一在哪裡？所以佛法只說不二，不說不一。參學的人到了這裡，必須是親見親證才能明白，戲論是不可以的。今天如果有人問什麼是『不二之法』，就給他震
【English Translation】 English version: Abiding in that position. (From then on, there is a series of entanglements. Saying 'Do not妄想(wangxiang,delusional thinking)', saying 'Cherish', saying 'This is it', saying 'It has been presented'. And clasping hands close, raising fists to shout, drawing circles with hands, making women's bows, circling the meditation bed, overturning the incense table, throwing down the whisk, and leaving with a flick of the sleeves. All kinds of ugly behaviors, it can be said that the ancestors did not understand, and the misfortune extends to their descendants. I don't know what era it will be dragged on to, haha. A verse says: Ah Nu's appearance is naturally beautiful, the flower candles are shining, and the guests are full. The most painful thing is that the bridal chamber cannot be hidden, and she is pushed out in front of the painted hall.) Seeking sin is unattainable. (Picking up and saying: Seeking the mind is unattainable, it is not without mind; seeking sin is unattainable, it is not without sin. Then how should the mind be settled? How should sin be repented? One must look up to the sky to understand. If you have thorns in your eyes, I will see your face from the back of my head. If you have no tendons in your eyes, I will have flesh on my nose. Tut! Tut! Grass covers the plains, eagles chase rabbits.) Who made this (state), and has not seen self-nature. (It can be said that the meaning of the words is in harmony, and they know each other's minds.) There is no pointing or instruction, only talking about seeing self-nature, not about禪定(chan ding,meditative concentration) or 解脫(jie tuo,liberation). (The former four祖(zu,patriarchs) said: All dharmas are all liberated. This sixth祖(zu,patriarch) said: Only talk about seeing self-nature, not about 禪定(chan ding,meditative concentration) or 解脫(jie tuo,liberation). The roots of Mahayana are ripe, and the perfect and sudden Dharma door is gradually opened.) The Buddha-dharma is the Dharma of non-duality. (The third祖(zu,patriarch) said: To quickly correspond, only speak of non-duality. Dear ones, to understand non-duality, just recognize duality. What is duality? The mind taking the mind is taking 常(chang,permanence) is duality, taking 無常(wuchang,impermanence) is duality, taking neither permanent nor impermanent is also duality, taking good is duality, taking not good is duality, taking neither good nor not good is also duality, even taking 界(jie,realm) is duality, taking 蘊(yun,skandha) is also duality, taking 禪定(chan ding,meditative concentration) and 解脫(jie tuo,liberation) is duality, taking no-念(nian,thought) and no-為(wei,action) is also duality. If you do not take, where is one? Therefore, the Buddha-dharma only speaks of non-duality, not of non-oneness. Those who participate in learning must personally see and personally證(zheng,realize) to understand, playful talk is not allowed. Today, if someone asks what is the 'Dharma of non-duality', then give him a shake.
威一喝)六祖云。我有一物。無頭無尾。無名無字。無背無面。諸人還識否。(拈云。截斷天下人舌頭。放出爍迦羅眼睛。金剛圈。你作么生透。栗棘蓬你作么生吞。吞得透得。轉見禍事。不透不吞。萬劫不了。思量擬議。已隔千山。直下承當。白雲萬里。宗門中千變萬化機用。皆明此事。心圓通身是手也拈不出。但云賊賊。有心人自看自悟去始得。切勿學神會作斷佛種性人)六祖云。葉落歸根。來時無口。青原云。不辭向汝道。恐已后無人承當。馬祖云。我今日勞倦。不能為汝說。盤山云。向上一路。千聖不傳溈山云。父母所生口。終不為子說。仰山云。我若一向舉唱宗門中事。身邊要一人為伴亦無有也。長沙云。我若一向舉揚宗乘。法堂前草深一丈。(如是之。類盡道官不容針。豈知已是私通車馬了也)六祖云。不是風動不是幡動。仁者心動。馬祖云。我有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時揚眉瞬目者是。有時揚眉瞬目者不是。子作么生。百丈野狐公案溈山云。有句無句。如藤倚樹。子意何如。雪峰云。諸上座。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。臨濟三度上堂云。要識臨濟賓主句。問取堂中二禪客。巖頭至僧堂前拊掌大笑曰。且喜堂頭老漢會末後句。他後天下人不奈伊
【現代漢語翻譯】 現代漢語譯本 （威一喝）六祖慧能大師說：『我有一物，無頭無尾，無名無字，無背無面。諸位還認識嗎？』（我拈出此事來說，是想截斷天下人的口舌，放出爍迦羅（Śakra，帝釋天）的眼睛。這就像金剛圈，你如何穿透？又像栗棘蓬，你如何吞下？吞得下，穿得透，反而會惹來禍事；不吞不穿，萬劫都無法了結。思量和擬議，已經隔了千山萬水。直接承擔，則一片白雲萬里晴空。宗門中千變萬化的機用，都明白這個道理。即使心圓通，渾身是手，也拈不出。只能說『賊賊』，有心人自己去看，自己去領悟才能明白。千萬不要學神會，做斷絕佛種性的人。） 六祖慧能大師說：『葉落歸根，來時無口。』青原行思禪師說：『不是不肯向你說明，只是恐怕以後沒有人能承擔。』馬祖道一禪師說：『我今天勞累了，不能為你們說。』盤山寶積禪師說：『向上一路，千聖不傳。』溈山靈祐禪師說：『父母所生的口，終究不會為兒子說。』仰山慧寂禪師說：『我如果一味地舉唱宗門中的事，身邊連一個做伴的人都沒有。』長沙景岑禪師說：『我如果一味地舉揚宗乘，法堂前的草都要深一丈。』（像這樣的話，都說得像官府不容針一樣嚴密，哪裡知道已經是私通車馬了呢？） 六祖慧能大師說：『不是風動，不是幡動，是仁者的心在動。』馬祖道一禪師說：『我有時教他揚眉瞬目，有時不教他揚眉瞬目。有時揚眉瞬目是對的，有時揚眉瞬目是不對的。』你如何理解？百丈懷海禪師的野狐公案。溈山靈祐禪師說：『有句無句，如藤倚樹，你的意思如何？』雪峰義存禪師說：『各位，望州亭與你們相見了，烏石嶺與你們相見了，僧堂前與你們相見了。』臨濟義玄禪師三次上堂說法：『想要認識臨濟的賓主句，去問堂中的兩位禪客。』巖頭全豁禪師走到僧堂前，拍手大笑說：『可喜堂頭的老漢會末後句，以後天下人奈何不了他。』
【English Translation】 English version (With a stern shout) Sixth Patriarch Huineng said, 'I have a thing, without head, without tail, without name, without word, without back, without face. Do you all recognize it?' (Picking this up, I say, it cuts off the tongues of all people under heaven and releases Śakra's (Śakra, meaning: the lord of devas) eyes. It's like a vajra circle; how do you penetrate it? It's like a chestnut hedgehog; how do you swallow it? If you swallow it and penetrate it, you'll only invite disaster. If you don't swallow it or penetrate it, you'll never be finished for myriad kalpas. Thinking and deliberating are already separated by thousands of mountains. Directly accepting it is like ten thousand miles of white clouds. All the transformations and functions in the Zen school understand this matter. Even if the mind is perfectly clear and the whole body is hands, you can't pick it up. You can only say 'thief, thief.' People with heart must look and realize for themselves. Don't learn from Shenhui, who cuts off the Buddha-nature.) Sixth Patriarch Huineng said, 'Leaves fall and return to the root; when they come, there is no mouth.' Qingyuan Xingsi said, 'It's not that I'm unwilling to tell you, but I'm afraid that later no one will be able to bear it.' Mazu Daoyi said, 'I am tired today and cannot speak for you.' Panshan Baoji said, 'The upward path is not transmitted by the thousand sages.' Weishan Lingyou said, 'The mouth born of parents will never speak for their children.' Yangshan Huiji said, 'If I only sing about the affairs of the Zen school, I won't even have a companion by my side.' Changsha Jingcen said, 'If I only extol the Zen vehicle, the grass in front of the Dharma hall will be a zhang deep.' (Words like these all say that officials do not allow needles, but how do they know that they are already secretly communicating with carriages and horses?) Sixth Patriarch Huineng said, 'It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves.' Mazu Daoyi said, 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink. Sometimes raising his eyebrows and blinking is right, sometimes raising his eyebrows and blinking is not right.' How do you understand? Baizhang Huaihai's wild fox koan. Weishan Lingyou said, 'With or without a phrase, like a vine leaning on a tree, what is your intention?' Xuefeng Yicun said, 'All of you, the Wangzhou Pavilion has met you, the Wushi Ridge has met you, the front of the monks' hall has met you.' Linji Yixuan ascended the hall three times and said, 'If you want to know Linji's guest-host phrase, ask the two Zen monks in the hall.' Yantou Quanhuo went to the front of the monks' hall, clapped his hands and laughed loudly, saying, 'Congratulations, the old man at the head of the hall knows the last phrase; later, no one in the world can do anything to him.'
何。(如是之類。看似擎頭戴角。殊不知掛角羚羊。早已絕氣息了也。他如把住中有放行。放行中有把住。以至全身半身。入就出就。元要殺活。賓主照用。作家戰將。掉斗埋兵。玉線金針明來暗去。喜怒機權。順逆轉換。揚眉瞬目。泥刺棉針。雙放雙收。同得同失。觸著便轉轆轆地。刺著便屙漉漉地。盡情好與二十拄杖。何故者個所在。賞罰分明)六祖云。我不會佛法。石頭云。恁么也不得。不恁么也不得。恁么不恁么總不得。馬祖云不是心不是佛不是物。藥山云。不是不是。南院云。錯錯。高峰云。不得不得。無門云。不是不是。萬峰云。瞎瞎。(如是之類。只疑別有商量。誰信和盤托出。要會么。伸腳在縮腳里)六祖云。汝當一念自知非。自己靈光常顯現歸宗云。一鏃破三關。分明箭後路。可憐大丈夫。先天為心祖。三角云。若論此事。眨上眉毛。早已蹉過了也。臨濟云。若是過量人。向未舉已前撩起便行。猶較些子。資福云。隔江望見資福剎竿便回。腳跟下好與三十棒。(僧參石樓問未識本來性。乞師方便指。拈云。聚九州鐵鑄不成者一大錯。樓曰。石樓無耳朵。拈云。老僧年邁要且不負來機僧曰。某甲自知非。拈云。靈龜曳尾拂跡跡生樓曰。老僧還有過。拈云。禍入慎家門。僧曰。和尚過在甚麼處。樓曰。
過在汝非處。拈云。洗耳污牛口。僧禮拜。樓便打。拈云。直饒知知非非亦未在。且道腳跟在甚麼處。良遂參麻谷。谷見來。便將鋤頭去鋤草。遂到鋤草處。拈云。箭過西天十萬里。猶向大唐國里擬議谷殊不顧。便歸方丈。閉卻門。拈云。為得徹困。遂次日復去。谷又閉門。拈云。層層鈍置遂乃敲門。谷問阿誰。拈云。水中洗水。遂曰良遂。拈云。頭上安頭。才稱名。忽然契悟。拈云。不因楊得意爭見馬相如。他如水潦法會。石鞏大珠。及五宗下尊宿。悟緣甚伙。馬祖云。若是上根眾生。忽遇善知識指示。言下領會更不歷于階級地位。頓悟本性。其或未然。且向古人汗臭氣處理會看)南嶽云。說似一物即不中。藥山云。千聖亦不識。(說已說了也。識已識了也。此後更增一絡索。上拄天。下拄地。孤峰頂。十字街。有手腳。無背面。通身飯。通身水。塞虛空。遍大地。一味禪。一句子。以至頭頭物物。渾無縫罅。可謂字經三寫。烏焉成馬類推可知)歸宗云。光不透脫。祇為目前有物。(雲門云。光不透脫。有兩般病。一切處不明。面前有物。是一。如定山打椑樹省。王常侍勘米胡。保壽打胡釘鉸。睦州勘僧正。翠巖勘座主。石霜勘裴相之類。又透得一切法空。隱隱地似有個物相似。亦是光不透脫。如南泉勘庵主。丹霞
【現代漢語翻譯】 現代漢語譯本 過錯在你不在別處。拈出話頭說，『洗耳朵是爲了洗去牛口中的污穢。』僧人禮拜。樓便打他。拈出話頭說，『即使知道是非對錯也還未到位。』那麼，立腳點究竟在哪裡？良遂參訪麻谷，麻谷見他來了，就拿著鋤頭去鋤草。良遂走到鋤草的地方。拈出話頭說，『箭已射過西天十萬里，還在大唐（618年-907年）國內猜測。』麻谷根本不理睬，便回到方丈，關上門。拈出話頭說，『爲了徹底困住他。』於是第二天又去，麻谷又閉門不見。拈出話頭說，『層層鈍置。』於是敲門。麻谷問是誰。拈出話頭說，『水中洗水。』良遂說：『良遂。』拈出話頭說，『頭上安頭。』剛一報上名字，忽然就開悟了。拈出話頭說，『不是因為楊得意，怎麼能見到馬相如呢？』像水潦法會、石鞏大珠，以及五宗門下的尊宿，開悟的因緣很多。馬祖說：『如果是上根器的眾生，忽然遇到善知識指示，當下領會，不再經歷階級地位，頓悟本性。如果不是這樣，就向古人留下的汗臭氣中去體會。』南嶽說：『說像一個東西就不對了。』藥山說：『千聖也無法認識。』（該說的已經說了，該認識的已經認識了。此後又增加了一層束縛。上頂天，下立地，孤峰頂上，十字街頭，有手腳，沒有背面，全身是飯，全身是水，充滿虛空，遍滿大地。一味禪，一句話，以至所有事物，渾然一體，沒有縫隙。可謂字經三寫，烏焉成馬，可以類推得知。）歸宗說：『光不透脫，只因爲眼前有物。』（雲門說：『光不透脫，有兩種毛病。』一切處不明，眼前有物，這是一。如定山打椑樹而省悟，王常侍勘驗米胡，保壽打胡釘鉸，睦州勘驗僧正，翠巖勘驗座主，石霜勘驗裴相之類。又透得一切法空，隱隱地好像有個東西存在，這也是光不透脫。如南泉勘驗庵主，丹霞燒木佛之類。） English version The fault lies in you, not elsewhere. He raises a saying, 'Washing the ears is to wash away the filth from the ox's mouth.' The monk bows. Lou then strikes him. He raises a saying, 'Even if you know right and wrong, you are still not there yet.' So, where exactly is the foothold? Liang Sui visited Magu. When Magu saw him coming, he took a hoe and went to weed. Liang Sui went to the place where he was weeding. He raises a saying, 'The arrow has already shot past ten thousand miles to the Western Heaven, yet you are still speculating in the Tang Dynasty (618-907 CE).' Magu completely ignored him and returned to his abbot's room, closing the door. He raises a saying, 'In order to completely trap him.' So the next day he went again, and Magu again closed the door. He raises a saying, 'Layer upon layer of dullness.' So he knocked on the door. Magu asked who it was. He raises a saying, 'Washing water with water.' Liang Sui said, 'Liang Sui.' He raises a saying, 'Adding a head on top of a head.' As soon as he announced his name, he suddenly attained enlightenment. He raises a saying, 'If it weren't for Yang De Yi, how could one see Sima Xiangru?' Like the Shui Lao Dharma assembly, Shi Gong Da Zhu, and the venerable monks under the Five Sects, there were many causes for enlightenment. Mazu said, 'If beings of superior capacity suddenly encounter the instruction of a good teacher, they will understand immediately, without going through stages and positions, and will suddenly awaken to their original nature. If not, then go and experience the sweaty smell left by the ancients.' Nanyue said, 'To say it is like a thing is not right.' Yaoshan said, 'Even the thousand sages cannot recognize it.' (What should be said has already been said, what should be recognized has already been recognized. After this, another layer of entanglement is added. It supports the sky above and stands on the earth below, on the peak of a solitary mountain, at the crossroads, with hands and feet, without a back, the whole body is food, the whole body is water, filling the void, pervading the earth. One flavor of Chan, one sentence, to the point that all things are seamless. It can be said that the character has been written three times, and the crow has become a horse, which can be inferred.) Guizong said, 'The light does not penetrate, only because there is something in front of the eyes.' (Yunmen said, 'The light does not penetrate, there are two kinds of illnesses.' Not understanding everything, and having something in front of the eyes, this is one. Like Dingshan's enlightenment from hitting the Bei tree, Wang Changshi's examination of Mi Hu, Baoshou's hitting of Hu Dingjiao, Muzhou's examination of the Sangha leader, Cuiyan's examination of the lecturer, Shishuang's examination of Pei Xiang and the like. Also, penetrating the emptiness of all dharmas, there seems to be something faintly present, this is also the light not penetrating. Like Nanquan's examination of the hermitage master, Danxia burning the wooden Buddha and the like.)
【English Translation】 Modern Chinese translation The fault lies in you, not elsewhere. Picking up the saying, 'Washing the ears is to wash away the filth from the ox's mouth.' The monk bows. Lou then strikes him. Picking up the saying, 'Even if you know right and wrong, you are still not there yet.' So, where exactly is the foothold? Liang Sui visited Magu. When Magu saw him coming, he took a hoe and went to weed. Liang Sui went to the place where he was weeding. Picking up the saying, 'The arrow has already shot past ten thousand miles to the Western Heaven, yet you are still speculating in the Tang Dynasty (618-907 CE).' Magu completely ignored him and returned to his abbot's room, closing the door. Picking up the saying, 'In order to completely trap him.' So the next day he went again, and Magu again closed the door. Picking up the saying, 'Layer upon layer of dullness.' So he knocked on the door. Magu asked who it was. Picking up the saying, 'Washing water with water.' Liang Sui said, 'Liang Sui.' Picking up the saying, 'Adding a head on top of a head.' As soon as he announced his name, he suddenly attained enlightenment. Picking up the saying, 'If it weren't for Yang De Yi, how could one see Sima Xiangru?' Like the Shui Lao Dharma assembly, Shi Gong Da Zhu, and the venerable monks under the Five Sects, there were many causes for enlightenment. Mazu said, 'If beings of superior capacity suddenly encounter the instruction of a good teacher, they will understand immediately, without going through stages and positions, and will suddenly awaken to their original nature. If not, then go and experience the sweaty smell left by the ancients.' Nanyue said, 'To say it is like a thing is not right.' Yaoshan said, 'Even the thousand sages cannot recognize it.' (What should be said has already been said, what should be recognized has already been recognized. After this, another layer of entanglement is added. It supports the sky above and stands on the earth below, on the peak of a solitary mountain, at the crossroads, with hands and feet, without a back, the whole body is food, the whole body is water, filling the void, pervading the earth. One flavor of Chan, one sentence, to the point that all things are seamless. It can be said that the character has been written three times, and the crow has become a horse, which can be inferred.) Guizong said, 'The light does not penetrate, only because there is something in front of the eyes.' (Yunmen said, 'The light does not penetrate, there are two kinds of illnesses.' Not understanding everything, and having something in front of the eyes, this is one. Like Dingshan's enlightenment from hitting the Bei tree, Wang Changshi's examination of Mi Hu, Baoshou's hitting of Hu Dingjiao, Muzhou's examination of the Sangha leader, Cuiyan's examination of the lecturer, Shishuang's examination of Pei Xiang and the like. Also, penetrating the emptiness of all dharmas, there seems to be something faintly present, this is also the light not penetrating. Like Nanquan's examination of the hermitage master, Danxia burning the wooden Buddha and the like.)
勘國師侍者之類。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身遽是一。如大覺打興化。南院打風穴之類。直饒透得法身去。放過即不可。子細檢點將來。有甚麼氣息。亦是病。如定山勘首座。化主勘興教。明招勘保寧勘國泰之類。俱可類推)龐居士云。各請自檢好。(臨濟云。達磨西來。只覓個不受。惑底人神藏云。知而無知。不是無知而說無知。香嚴云。子啐母啄。子啄母殼。子母俱亡。應緣不錯。同道唱和。妙云獨腳。大陽云。周旋往返全歸父。繁興大用體無虧。烏臼和尚。元紹二上座參。曰問二禪客發足甚麼處。拈云。箭無虛發。元曰。江西。臼便打。拈云。棒頭有眼。元曰。久知。和尚有此機要。拈云。你分上作么生。臼云。汝既不會。後面個師僧只對看。拈云。將謂有長處紹擬近前。臼便打曰。信知同坑無異土。拈云。孫臏開舖。並無主顧。臨濟見僧來。舉起拂子。拈云。勘破已遲。僧禮拜。拈云。有甚麼氣息。濟便打。又有僧來。濟舉拂子。僧不顧。拈云。目前有物。濟亦打。又有僧來。濟舉拂子。僧曰。謝和尚指示。拈云。屎臭也不知。濟亦打。拈云。可惜三棒。不曾打著半個。石臼參馬祖。祖曰。我有七棒寄打烏臼。你還甘否。石曰。和尚先吃。某甲后甘。拈云。癩兒牽伴。德
山示眾。道得也三十棒。道不得也三十棒。濟聞。謂洛浦曰。汝去問他。道得為甚麼也三十棒。拈云。須知遠煙浪。別有好思量。待伊打。汝接住棒送一送。拈云。你也沒量罪過。我也沒量罪過。看伊作么生。浦如教。山休去。拈云。作賊人心虛。浦回舉似濟。拈云。身在帝鄉總不知。濟曰。我從來疑著者漢。雖然如是。你還識德山么。拈云。蹉過多時了也。浦擬議。拈云。答得一萬語。有甚麼用處。濟便打。拈云。正賊走卻。邏人吃棒。老宿參。便問禮拜即是。不禮拜即是。拈云。賊。濟便喝。宿便拜。拈云。著濟曰。好個草賊。宿曰。賊賊。便出去。拈云。同道方知。濟曰。莫道無事好。拈云。陣敗說兵書。時首座侍立。濟曰。還有過也無。拈云。把髻自投衙。座曰有據款。聊結案。濟曰。賓家有過。主家有過。曰二俱有過。拈云。問官不了事。好與三十棒。濟曰。過在甚麼處。拈云。勾賊入來。座便出去。拈云。見機而作。早遲八刻。濟曰。莫道無事好。拈云。兩重公案。余可類推)百丈再參馬祖。掛拂子于舊處。祖振威一喝。(一聲涂毒佛魔皆死)黃檗禮佛次。沙彌問。不著佛求。不著法求。不著僧求。長老禮拜。當何所求。檗曰不著佛求。不著法求。不著僧求。常禮如是事。彌曰。用禮何為。檗便掌。彌曰
【現代漢語翻譯】 示眾：說得出來，打三十棒；說不出來，也打三十棒。濟（禪師名）聽聞此事，對洛浦（人名）說：『你前去問他，說得出來為什麼還要打三十棒？』拈云（禪師用語，意為評論）：『須知遠煙浪，別有好思量。』待他打你，你接住棒子再送他一下。拈云：『你也沒量罪過，我也沒量罪過，看他怎麼辦。』洛浦依言前往。德山（地名）停止了棒打。拈云：『作賊人心虛。』洛浦回來將情況告訴濟。濟說：『身在帝鄉總不知。』濟說：『我從來就懷疑這個傢伙。雖然如此，你還認識德山嗎？』拈云：『蹉過多時了也。』洛浦猶豫不決。拈云：『答得一萬句，有什麼用處？』濟便打。拈云：『正賊走卻，邏人吃棒。』老宿（對年長僧人的尊稱）參拜，便問：『禮拜即是，不禮拜即是？』拈云：『賊。』濟便喝斥。老宿便拜。拈云：『著。』濟說：『好個草賊。』老宿說：『賊賊。』便出去了。拈云：『同道方知。』濟說：『莫道無事好。』拈云：『陣敗說兵書。』時首座（寺院中的重要職位）侍立。濟說：『還有過錯嗎？』拈云：『把髻自投衙。』首座說：『有據款，聊結案。』濟說：『賓家有過，主家有過？』說：『二俱有過。』拈云：『問官不了事，好與三十棒。』濟說：『過在什麼地方？』拈云：『勾賊入來。』首座便出去。拈云：『見機而作，早遲八刻。』濟說：『莫道無事好。』拈云：『兩重公案。』余可類推)百丈（人名）再次參拜馬祖（人名），將拂子掛在原來的地方。馬祖振威一喝。（一聲涂毒佛魔皆死）黃檗（人名）禮佛時，沙彌（小和尚）問：『不著佛求，不著法求，不著僧求，長老禮拜，當何所求？』黃檗說：『不著佛求，不著法求，不著僧求，常禮如是事。』沙彌說：『用禮何為？』黃檗便打了他一掌。沙彌說：
【English Translation】 Showing the assembly: If you can speak, thirty blows; if you cannot speak, also thirty blows. Ji (name of a Zen master) heard of this and said to Luopu (name of a person): 'Go and ask him, why thirty blows even if you can speak?' Nianyun (Zen term, meaning comment): 'You must know the distant misty waves, there are other good considerations.' Wait for him to hit you, catch the stick and send it back to him. Nianyun: 'You have no measure of sin, and I have no measure of sin, let's see what he does.' Luopu went as instructed. Deshan (name of a place) stopped the beating. Nianyun: 'A thief has a guilty conscience.' Luopu returned and told Ji the situation. Ji said: 'Being in the imperial capital, yet not knowing.' Ji said: 'I have always suspected this fellow. Even so, do you still recognize Deshan?' Nianyun: 'It's been too long.' Luopu hesitated. Nianyun: 'What's the use of answering ten thousand sentences?' Ji then hit him. Nianyun: 'The real thief ran away, the patrolman gets the beating.' An old monk (respectful term for an elderly monk) paid respects and asked: 'Is bowing correct, or is not bowing correct?' Nianyun: 'Thief.' Ji then shouted. The old monk then bowed. Nianyun: 'Caught.' Ji said: 'What a good grass thief.' The old monk said: 'Thief, thief.' Then he left. Nianyun: 'Only those who share the path know.' Ji said: 'Don't say it's good to have nothing to do.' Nianyun: 'Discussing military strategy after defeat.' At that time, the head seat (important position in a monastery) was standing by. Ji said: 'Is there still a fault?' Nianyun: 'Throwing oneself into the yamen by grabbing the bun.' The head seat said: 'There is evidence, let's close the case.' Ji said: 'Does the guest have a fault, does the host have a fault?' Said: 'Both have faults.' Nianyun: 'The questioning official cannot handle the matter, should give thirty blows.' Ji said: 'Where is the fault?' Nianyun: 'Luring the thief in.' The head seat then left. Nianyun: 'Acting according to the situation, eight quarters early or late.' Ji said: 'Don't say it's good to have nothing to do.' Nianyun: 'A double case.' The rest can be inferred by analogy) Baizhang (name of a person) again visited Mazu (name of a person), hanging the whisk in its original place. Mazu roared with authority. (One sound of poison kills all Buddhas and demons) When Huangbo (name of a person) was worshiping the Buddha, a novice (young monk) asked: 'Not seeking the Buddha, not seeking the Dharma, not seeking the Sangha, what should the elder seek when worshiping?' Huangbo said: 'Not seeking the Buddha, not seeking the Dharma, not seeking the Sangha, always worshiping such things.' The novice said: 'What is the use of worshiping?' Huangbo then slapped him. The novice said:
。太粗生。檗曰者里是甚麼所在。說粗說細。隨後又掌。(知得馬祖一喝落處。便知黃檗一掌落處。乃吐舌云。馬祖百丈黃檗臨濟是甚麼乾矢橛)臨濟半夏上黃檗山。住數日。辭檗。檗曰。汝破夏來。(是何言與)何不終夏去。(是何言與)濟曰。某甲暫來禮拜和尚。(是何言與)檗便打。(好心無好報)趁令去。(珊瑚枕上兩行淚。半是思君半恨君)濟行數里疑此事。(暫時不在如同死人)卻回終夏。(佛法大事顢頇不得)后又辭檗。檗曰。甚處去。(是何言與)濟曰。不是河南。便歸河北。(是何言與)檗便打。濟約住。與一掌。(到者里才不受瞞)檗大笑。乃喚侍者。將百丈先師禪板幾案來。濟曰。侍者將火來。(強軍無弱殿)檗曰。不然子但將去。已後坐斷天下人舌頭去在。(知而無知。臨濟到徑山。德山參溈山。巖頭參德山。都親見得者個道理。參學人須證到者個境界。然後語知偏正。理識倒邪。為人不禍生也)濟一日謂普化克符曰。我欲於此建立黃檗宗旨。(弄險)汝且成褫我。(明修棧道暗度陳倉)二人珍重下去。(建宗旨竟)三日後。普化卻上來問。和尚三日前說甚麼。(鷂子過新羅)濟便打。(一噴一醒然)三日後。克符上來問。和尚三日前。打普化作么。(若不重論蓋代功。從前汗馬無人識)濟
亦打。(再接再厲乃。假如問到窮未來際。打亦不歇手)濟臨滅。謂眾曰。吾滅后。不得滅卻吾正法眼藏。(未必心頭似口頭)三聖曰。爭敢滅卻和尚正法眼藏。(眼觀東南意在西北)濟曰。已後有人問你向他道甚麼。(金將火里試)聖便喝。(入水見長人)濟曰。誰知吾正法眼藏。曏者瞎驢邊滅卻。(兩個駝子廝撞著世上由來無直人)大覺臨終時。謂眾曰。我有一隻箭要付與人。(老漢面皮厚多少)時有僧出曰。請和尚箭。(是泥是刺)覺曰。汝喚甚麼作箭僧喝。(刀刁相似)覺打數下。(雖然如是尚須再勘)便歸方丈。卻喚其僧入來問曰。汝適來會么。(別緇素定龍蛇)曰。不會。(元來一喝只作一喝用)覺又打數下。(苦苦)擲卻拄杖曰已后遇明眼人分明舉似。(堪笑堪悲)興化開堂日。拈香云。此一炷香。本為三聖師兄。三聖於我太孤。本為大覺師兄。大覺於我太賒。不如供養臨濟先師。(此一炷香。天上天下。無人證明。不如供養貍奴白牯。免得瞎眼相爭)興化示眾曰。若是作家戰將。便請單刀直入。更莫如何若何。旻德出衆禮拜起便喝。化亦喝。德又喝。化亦喝。德禮拜歸眾。化曰。適來若是別人。三十棒一棒也較不得。何故。為他旻德會。一喝不作一喝用。(兩個老漢向。十字街頭相逢。卻在千峰頂上
【現代漢語翻譯】 現代漢語譯本 亦打。（再接再厲啊。假如問到窮未來際，打也不停手） 臨濟（臨濟義玄禪師）圓寂時，對眾人說：『我圓寂后，不得滅卻我的正法眼藏（指正宗的佛法）。』（未必心口如一） 三聖（三聖慧然禪師）說：『怎敢滅卻和尚（指臨濟）的正法眼藏。』（眼觀東南，意在西北） 臨濟說：『以後有人問你，向他道什麼？』（真金不怕火煉） 三聖便喝。（入水見長人） 臨濟說：『誰知我的正法眼藏，向瞎驢邊滅卻。』（兩個駝子相撞，世上本來就沒有直人） 大覺（大覺懷澄禪師）臨終時，對眾人說：『我有一隻箭要交付給人。』（老漢面皮厚多少） 當時有個僧人出來說：『請和尚的箭。』（是泥是刺？） 大覺說：『你喚什麼作箭？』僧人喝。（刀刁相似） 大覺打了他幾下。（雖然如此，尚須再勘） 便回到方丈，卻叫那個僧人進來問：『你剛才會了嗎？』（別緇素，定龍蛇） 僧人說：『不會。』（原來一喝只作一喝用） 大覺又打了他幾下。（苦苦） 擲掉拄杖說：『以後遇到明眼人，分明告訴他。』（堪笑堪悲） 興化（興化存獎禪師）開堂日，拈香說：『這一炷香，本來是為三聖師兄，三聖對我太孤立；本來是為大覺師兄，大覺對我太疏遠；不如供養臨濟先師。』（這一炷香，天上天下，無人證明，不如供養貓和牛，免得瞎眼相爭） 興化對眾人說：『如果是作家戰將，便請單刀直入，更不要如何如何。』旻德（旻德禪師）從人群中出來，禮拜后便喝。興化也喝。旻德又喝。興化也喝。旻德禮拜回到人群中。興化說：『剛才如果是別人，三十棒一棒也較量不得。』為什麼？因為他旻德會，一喝不作一喝用。（兩個老漢在十字街頭相逢，卻在千峰頂上）
【English Translation】 English version Also strike. (Continue to work hard. If asked about the endless future, the striking will not stop.) When Linji (Zen Master Linji Yixuan) was about to pass away, he said to the assembly: 'After my death, you must not extinguish my Eye-Treasury of the True Dharma (referring to the orthodox Buddha-dharma).' (Not necessarily what is in the heart is the same as what is said.) Sansheng (Zen Master Sansheng Huiran) said: 'How dare I extinguish the Abbot's (referring to Linji) Eye-Treasury of the True Dharma?' (Eyes look to the southeast, but the intention is in the northwest.) Linji said: 'If someone asks you later, what will you say to him?' (True gold fears no fire.) Sansheng then shouted. (Meeting a tall person in the water.) Linji said: 'Who knows that my Eye-Treasury of the True Dharma is extinguished by the side of a blind donkey.' (Two hunchbacks bumping into each other; there has never been a straight person in the world.) When Dajue (Zen Master Dajue Huaicheng) was about to pass away, he said to the assembly: 'I have an arrow to give to someone.' (How thick is the old man's face?) At that time, a monk came out and said: 'Please give me the Abbot's arrow.' (Is it mud or a thorn?) Dajue said: 'What do you call an arrow?' The monk shouted. (Like a knife and a chisel.) Dajue struck him a few times. (Although it is so, it still needs to be examined again.) Then he returned to his room, but called the monk in and asked: 'Did you understand just now?' (Distinguish between monks and laymen, determine dragons and snakes.) The monk said: 'I did not understand.' (Originally, a shout is only used as a shout.) Dajue struck him a few more times. (Bitterly, bitterly.) He threw away his staff and said: 'Later, when you meet someone with clear eyes, tell him clearly.' (Laughable and pitiable.) On the day Xinghua (Zen Master Xinghua Cunjiang) opened his hall, he offered incense and said: 'This stick of incense is originally for my senior brother Sansheng; Sansheng is too isolated from me; it is originally for my senior brother Dajue; Dajue is too distant from me; it is better to offer it to the late Master Linji.' (This stick of incense, in heaven and earth, no one can prove it; it is better to offer it to cats and cows, to avoid blind disputes.) Xinghua said to the assembly: 'If you are a master general, please go straight in with a single knife, and do not ask how or how.' Min De (Zen Master Min De) came out from the crowd, bowed, and then shouted. Xinghua also shouted. Min De shouted again. Xinghua also shouted. Min De bowed and returned to the crowd. Xinghua said: 'If it were someone else just now, thirty blows, not even one blow could be compared.' Why? Because he, Min De, understands that a shout is not used as just a shout. (Two old men meet at a crossroads, but are on the summit of a thousand peaks.)
握手。千峰頂上相逢。卻在十字街頭握手。雖然著著有出身之路。其奈靴里動指。未免旁觀者丑)南院云。棒下無生忍。臨機不見師。(拈云。你一向作主底)風穴上堂。舉世尊以青蓮華目顧視大眾。乃曰。正當恁么時。且道說個甚麼。若道不說而說。又是埋沒先聖。且道說個甚麼。(大似嚼飯餵嬰孩)首山拂袖而出。(不受涂污。眼空佛祖。懸崖撒手。自肯承當)穴擲下拄杖歸方丈。(付法已竟)次日山上問訊。穴曰。作么生是世尊不說說。(言下更搜看)山曰。動容揚古路。不墮悄然機。(寒灰髮焰。枯木重花。絕後再蘇。欺君不得)汾陽參老宿七十一人。作五位偈呈石門徹。(說得道理好)徹稱善。(有甚麼氣息)最後見首山。山問百丈卷席意旨如何。(對病藥。又卻是鉤頭餌)陽曰。龍袖拂開全體現。(呈甚麼見解)因問山意如何。山曰。像王行處絕狐蹤。(如喪考妣)陽大悟言下。拜而起曰。萬古碧潭空界月。再三撈捷始應知。(衣錦繡入來。一絲不掛。直得琉璃殿上行。撲倒也須粉碎。要識汾陽老子么。見何道理便爾自肯)慈明參汾陽。二年未許入室。每詣陽。陽揣其志。(偷心不死。學者大患)必詬罵使令者。或毀詆諸方。及有所訓。皆流俗鄙事。(只此一著。千聖不傳)一夕訴曰。自至法席。(含血
【現代漢語翻譯】 現代漢語譯本 握手。在千峰頂上相逢，卻又在十字街頭握手。雖然每一步都有出路，無奈鞋子里暗動手指，難免被旁觀者恥笑。（南院說：『棒下無生忍，臨機不見師。』）（拈云：『你一向作主的地方。』） 風穴上堂，舉世尊（釋迦牟尼）以青蓮花般的眼睛顧視大眾，於是說：『正當這個時候，且說說看，說些什麼？如果說不說而說，又是埋沒了先聖。且說說看，說些什麼？』（太像嚼飯餵嬰兒）首山拂袖而出。（不受玷污，眼空佛祖，懸崖撒手，自然肯承擔）風穴擲下拄杖回方丈。（傳法已經完畢） 第二天，首山問訊風穴，風穴說：『怎麼是世尊不說說？』（言下更要仔細搜看）首山說：『動容揚古路，不墮悄然機。』（寒灰復燃，枯木重花，絕後再蘇，欺騙不了人） 汾陽（人名）參訪老宿七十一人，作五位偈呈給石門徹。（說得道理很好）石門徹稱讚說好。（有什麼氣息）最後拜見首山，首山問百丈卷席的意旨如何？（對癥下藥，又像是帶鉤的魚餌）汾陽說：『龍袖拂開全體現。』（呈什麼見解） 因而問首山，您的意思如何？首山說：『象王行處絕狐蹤。』（如喪考妣）汾陽大悟，當下禮拜而起說：『萬古碧潭空界月，再三撈捷始應知。』（衣錦還鄉，****，即使在琉璃殿上行走，撲倒也須粉碎。要認識汾陽老子嗎？見到什麼道理便如此自肯） 慈明參訪汾陽，兩年未被允許進入內室。每次拜訪汾陽，汾陽揣測他的心思，（偷心不死，是學者的最大禍患）必定詬罵使令者，或者譭謗詆譭各方，以及所訓導的，都是流俗鄙事。（僅此一著，千聖不傳）一天晚上，慈明訴說道：『自從來到您的法席，（含血
【English Translation】 English version Handshake. Meeting at the summit of a thousand peaks, yet shaking hands at the crossroads. Although every step has a way out, it's a pity that fingers move secretly in the boots, inevitably ridiculed by onlookers. (Nanyuan said: 'There is no forbearance of birth under the stick, and the teacher is not seen at the critical moment.') (Nianyun: 'You have always been in charge.') Fengxue ascended the hall, and the World Honored One (Sakyamuni) looked at the crowd with eyes like blue lotus flowers, and then said: 'At this very moment, let's talk about what to say? If you say not to say but say, it is burying the former sages. Let's talk about what to say?' (Too much like chewing food to feed a baby) Shoushan flicked his sleeves and left. (Not contaminated, empty of Buddhas, letting go on the cliff, naturally willing to take responsibility) Fengxue threw down his staff and returned to his abbot's room. (The transmission of the Dharma is complete) The next day, Shoushan inquired Fengxue, and Fengxue said: 'What is the World Honored One not saying?' (You need to look carefully under the words) Shoushan said: 'Moving the ancient road, not falling into a silent machine.' (Cold ashes rekindle, dead trees bloom again, resurrected after death, cannot deceive people) Fen Yang (person's name) visited seventy-one old monks and presented a five-position verse to Shimen Che. (The reasoning is very good) Shimen Che praised it as good. (What kind of breath is there) Finally, he visited Shoushan, and Shoushan asked what was the meaning of Baizhang rolling up the mat? (Treating the symptoms, but also like a hooked bait) Fen Yang said: 'The dragon sleeves flick open and the whole body appears.' (What kind of insight is presented) Therefore, he asked Shoushan, what is your intention? Shoushan said: 'The elephant king walks where the fox tracks are cut off.' (Like losing a parent) Fen Yang had a great enlightenment, and immediately bowed and said: 'The moon in the empty realm of the ancient blue pool, only after repeated attempts to catch it can one know.' (Returning home in brocade, ****, even walking in the glazed palace, you must be crushed if you fall. Do you want to know the old man Fen Yang? What kind of truth do you see that you are so self-satisfied) Ciming visited Fen Yang, and was not allowed to enter the inner room for two years. Every time he visited Fen Yang, Fen Yang speculated on his thoughts, (stealing the heart is not dead, is the biggest disaster for scholars) he must scold the messengers, or slander and slander all parties, and what he taught are all vulgar things. (This one move alone, thousands of saints do not pass on) One night, Ciming complained: 'Since coming to your Dharma seat, (containing blood
噴人)已再夏。不蒙指示。(瞎漢納敗缺。好與痛棒)但增世俗塵勞。念歲月飄忽。(一肚皮賬在)己事不明。失出家之利。(令人噴飯)語未卒。陽熟視罵曰。是惡知識。(深錐痛札)敢裨販我。(尋腥逐臭。見個甚麼)怒舉杖逐之。(萬仞崖頭垂手)明擬伸救。(鷂子過新羅)陽急掩其口。明忽大悟。(只此一著千聖不傳)曰。乃知臨濟道出常情。楊岐問。幽鳥語喃喃。辭云入亂峰時如何。(一向與么去又爭得)明曰。我行荒草里。(一向恁么來成個甚麼)汝又入深村。(兩頭坐斷甚處出氣)岐曰。官不容針更借一問。(壁立千仞。和泥合水。和泥合水。壁立千仞。與么與么。不與么不與么。全與么全不與么。一齊拈卻。然後三要印開朱點窄。未容擬議主賓分)明便喝。(猶生死句當天絕。一喝滄溟徹底枯)岐曰。好喝。(昔年百丈耳聾。今日楊岐眼瞎)明又喝。(瞎)岐。亦喝。(瞎。好手手中呈好手。紅心心裡中紅心)明連喝兩喝。(瞎瞎。汝如是。吾如是。第一句下明宗旨)岐禮拜。(依位得髓)明曰此事是個人。方能擔荷。(你不是者個人)岐拂袖便行。(滅卻臨濟一宗。異日兒孫遍天下。非偶然事也)白雲端謁楊岐。岐一日忽問。受業師為誰。端曰。茶陵郁和尚。(一箭過頂)岐曰。吾聞伊過橋遭攧有
省。作偈甚奇。(再箭洞胸)能記否。(楊岐卻記得。白雲忘卻也)端誦畢。岐笑而趨起。(殺人刀。活人劍)端愕然。通夕不寐。黎明諮詢之。(白雲猶記得。楊岐忘卻也)適歲暮。岐曰。汝見昨日打驅儺者么。(烏頭方不驗。籬根下再拾一莖草)曰見。(心言直故。中間永無委曲諸相)岐曰。汝一籌不及渠。(十載寒窗。半生勤儉。付與東流水)端復駭曰。何謂也。岐曰。渠愛人笑。汝怕人笑。(心言直故。中間永無委曲諸相)端大悟。(者回塵盡光生。照破山河萬朵。且道伊悟個甚麼。一層兩層千萬層。金剛寶塔矗瓏玲。數到梵天不計層。梵天倒數金剛際。向下層名最上層層層層到無層處。萬轉千回只一層。一層兩層千萬層。喝)五祖演云。吾因茲出一身白汗。便明得下載清風。(陋巷不騎金色馬。回途卻著破襕衫。且道下載后又如何。瞎瞎)圓悟云。少年一段風流事祇許佳人獨自知。(始明得從前盡其機用祖皆不諾。為不肯負心)虎邱隆謁圓悟。一日入堂。悟問曰。見見之時。見非是見。見猶離見。見不能及。(那邊不能與汝道得)舉拳曰還見么。(者邊通個訊息)隆曰。見悟曰。頭上安頭。(三世諸佛沒奈何)隆聞。脫然契證。悟叱曰。見個甚麼。隆曰。竹密。不妨流水過。(事與藥山在馬祖處。悟得石頭
語相似。要見瞌睡虎么。直是針劄不入○錄中尊宿。不妨盡拈。篇幅狹。姑止此。如上所引。管中窺豹。未及一斑然已千變萬化。不可端倪。莫能測識。子細檢點將來也。只到得者里。古人到者里為甚麼不肯住。為伊途路不得力。如何是得力一句。咄看腳下)。
(佛意難窺。祖風無朕。火蓮慇勤。咨于不敏。為迷源流。略識標準。撐月珊枝。抽條石筍。如筈拄空。如牛脫纼。不住無為。有為不盡。力用匪虧。號無生忍。舉一明三。囊錐出穎。嚙鏃機先。由基射窘。智別權差。千畦萬畛。摺合歸來。付之一哂。信具自心。腳跟方穩勉勉同人。弗替斯引。甲寅夏杪破戒居士心圓氏識)。
參學人磨裈擦褲。蹋破草鞋。三二十年尋不著路頭。一經層層指出。左右逢原。社火家依樣畫描。承虛接響機關。者回掌血棒痕。洞筋擢髓。然則。疇非朗智珠在抱。孰不秉慧劍當陽。運出自己家珍。方許千途合轍。讀指月傳燈者。一向迷悶。至此豁然。還獲本心。心圓雖則費盡貍涎。與杜口毗耶何異。若其悟。力未充。知非不盡。蓋覆靈光。無從顯現僅。資口耳記持。遂成葛藤露布。不獨孤負心圓。自戕慧命不小。普愿讀此編者。人人作難遭之想。發慚愧之心也。火蓮謹䟦。
No. 1592
揞黑豆集卷
【現代漢語翻譯】 現代漢語譯本 語言相似。要見瞌睡虎么？直是針扎不入。錄中的尊宿，不妨全部拈出。篇幅狹窄，姑且到此為止。如上面所引用的，管中窺豹，雖然沒有看到全貌，但已經千變萬化，不可預測，無法測度。仔細檢查將來也會只到這裡。古人到這裡為什麼不肯停留？因為他們的道路不得力。什麼是得力的一句？咄！看腳下。
（佛意難以窺測，祖風沒有朕兆。火蓮慇勤，向不才的我請教。爲了不迷惑源流，略微認識標準。支撐月亮的珊瑚枝，抽出條石筍。如箭桿拄著天空，如牛掙脫韁繩。不住于無為，有為無窮盡。力量作用沒有虧損，號稱無生法忍。舉一反三，囊錐露出鋒芒。嚙鏃機先，由基射箭也感到窘迫。智慧分別權宜之差，千田萬埂。摺合歸來，付之一笑。相信具足自心，腳跟才穩當。勉勵同道，不要改變這個引導。甲寅年（清順治十一年，1654年）夏末，破戒居士心圓氏識。）
參學的人磨破褲子，擦破褲腿，踏破草鞋，三二十年也找不到路頭。一經層層指出，左右逢源。社火家依樣畫葫蘆，承虛接響機關。這次掌血棒痕，洞筋擢髓。既然如此，誰不是懷抱朗智的寶珠？誰不是秉持慧劍當陽？運用出自己家珍，才允許千條道路匯合。讀《指月錄》、《傳燈錄》的人，一向迷惑不解，到這裡豁然開朗，還獲得本心。心圓雖然費盡口舌，與杜口毗耶（Vimalakirti 毗耶離大城的維摩詰居士）有什麼不同？如果開悟，力量沒有充足，知見沒有窮盡，蓋覆靈光，無從顯現，僅僅憑藉口耳記誦，就成了葛藤露布。不單單辜負了心圓，自我戕害慧命不小。普遍希望讀這篇文字的人，人人都作難遭難遇之想，發出慚愧之心。火蓮謹跋。
No. 1592
揞黑豆集卷
【English Translation】 English version The language is similar. Do you want to see the sleepy tiger? It's truly impenetrable to needles. The venerable monks recorded in it, might as well bring them all up. The space is narrow, so let's stop here for now. As quoted above, it's like looking at a leopard through a tube, not seeing the whole picture, but already a myriad of changes, unpredictable and immeasurable. Examine it carefully, and you'll only get this far. Why didn't the ancients stop here? Because their path was not effective. What is an effective phrase? 'Doh!' Look under your feet.
(The Buddha's intention is difficult to fathom, the ancestral style has no signs. Fire Lotus earnestly consults my inadequacy. In order not to be confused about the source, briefly recognize the standard. A coral branch supporting the moon, a stone bamboo shoot emerging. Like an arrow shaft propping up the sky, like an ox breaking free from its reins. Not dwelling in non-action, action is inexhaustible. The power and function are not diminished, called the Unborn Tolerance. Inferring three from one example, a cone in a bag reveals its point. Biting the arrowhead first, even You Ji (a famous archer) feels embarrassed. Wisdom distinguishes expedient differences, thousands of fields and ridges. Folding it all back, returning it with a smile. Believing in the completeness of one's own mind, one's footing is firm. Encourage fellow practitioners, do not change this guidance. In the late summer of Jia Yin year (1654), the precept-breaking layman Xin Yuan wrote.)
Those who study Zen wear out their pants, rub their trousers, and break their straw sandals, yet for thirty years they cannot find the path. Once pointed out layer by layer, they find the source from all directions. Like village opera performers imitating and echoing, they grasp the mechanism. This time, the palm bleeds and the stick leaves marks, penetrating the muscles and extracting the marrow. Since this is the case, who does not hold the bright pearl of wisdom? Who does not wield the sword of wisdom in the open? Only by using one's own family treasures can the myriad paths converge. Those who read the 'Record of Pointing at the Moon' and the 'Record of the Transmission of the Lamp' have always been confused, but here they suddenly become enlightened and regain their original mind. Although Xin Yuan has exhausted his saliva, how is he different from Vimalakirti (Vimalakirti, a lay Buddhist in the great city of Vaisali) who kept silent? If one is enlightened but the strength is not sufficient, and the knowledge is not exhaustive, the spiritual light is covered and cannot be revealed, merely relying on memorization becomes a tangled mess. It not only fails Xin Yuan, but also harms one's own wisdom life. May all who read this work have the thought of encountering something rare and difficult, and develop a sense of shame. Fire Lotus respectfully writes.
No. 1592
Collection of Concealing Black Beans, Volume
一
心圓居士 拈別
火蓮居士 集梓
六祖下第十七世
明州天童應庵曇華禪師
蘄州江氏子。生而奇杰。年十七。于東禪去發。首依水南。遂染指法味。因遍歷諸老門墻。至云居。禮圓悟。悟一見。痛與提䇿。及入蜀。指見彰教。教移虎邱。師侍行。未半載。頓明大事。去謁此庵。分座連雲。開法妙嚴。屢遷巨剎。住歸宗日。大慧在梅陽。有僧傳師垂示語至。慧見。以偈寄贈曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐正脈通。其歸重如此。后出住天童 上堂。九年面壁。壞卻東土兒孫。只履西歸。鈍置黃面老子。以拄杖畫一畫曰。石牛攔古路。一馬生三寅(火蓮拈云。今日初八。息庵拈云。干荔枝) 上堂。臨濟在黃檗處。三度吃棒底意旨。你諸人還覷得透也未。直饒一咬便斷。也未是大丈夫漢。三世諸佛口掛壁上。天下老和尚將甚麼吃飯 (口咬斷。滴水難消。一口咬斷。不得飯吃。畢竟如何咄) 上堂。德章老瞎禿。從來沒滋味。拈得口。失卻鼻。(者邊住不得)三更二點唱巴歌。無端驚起梵王睡。(那邊不得住)喝一喝曰。我行荒草里。汝又入深村(有句無句。如藤倚樹。文殊維摩。撒手歸去。楊岐恁么舉。也是看錮鏴。更有後語不得錯舉心圓當。
【現代漢語翻譯】 現代漢語譯本 心圓居士 拈別 火蓮居士 集梓 六祖下第十七世 明州天童應庵曇華禪師 蘄州江氏子。生來就奇特傑出。十七歲時，在東禪寺剃度出家。最初依止水南，於是開始領略佛法的滋味。因此遍訪各位老禪師的門下，到達云居山時，參拜圓悟禪師。圓悟禪師一見到他，就嚴厲地督促他。等到進入四川，指點他去見彰教禪師。彰教禪師移居虎邱，禪師侍奉他，不到半年，就頓悟了大事。之後去拜見此庵禪師，分座連雲，開法非常精妙莊嚴。屢次遷往大的寺廟。住在歸宗寺時，大慧禪師在梅陽，有僧人傳來禪師的開示語。大慧禪師見到后，作偈贈送說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊岐正脈通。』他受到如此的器重。後來出任天童寺住持 上堂說法。九年面壁，破壞了東土的兒孫。只穿一隻鞋西歸，冷落了黃面老子（指佛祖）。用拄杖畫了一下說：『石牛攔住古路，一馬生三寅。』（火蓮居士評論說：『今天是初八。』息庵居士評論說：『干荔枝。』） 上堂說法。臨濟禪師在黃檗禪師處，三次捱打的用意，你們這些人還看得透嗎？即使一口咬斷，也不是大丈夫漢。三世諸佛的嘴巴掛在墻上，天下的老和尚用什麼吃飯？（口咬斷，滴水難消。一口咬斷，不得飯吃。到底如何？咄！） 上堂說法。德章老瞎禿，從來沒有滋味。拈得口，失卻鼻。（這邊住不得）三更二點唱巴歌，無端驚醒梵王睡。（那邊不得住）喝一聲說：『我行荒草里，汝又入深村。』（有句無句，如藤倚樹。文殊、維摩，撒手歸去。楊岐禪師這樣舉，也是看錮鏴。更有後語不得錯舉，心圓當。） English version Xinyuan Jushi (Layman Xinyuan) - Selected Huolian Jushi (Layman Huolian) - Compiled and Published Seventeenth Generation from the Sixth Patriarch Ying'an Tanhua Zen Master of Tiantong Temple, Mingzhou A native of the Jiang family in Qizhou. He was born extraordinary and outstanding. At the age of seventeen, he shaved his head at Dongchan Temple. He first relied on Shuinan, and then began to taste the flavor of Dharma. Therefore, he traveled to the gates of various old masters. When he arrived at Yunju Mountain, he paid homage to Yuanwu. Yuanwu, upon seeing him, urged him severely. When he entered Sichuan, he pointed him to see Zhangjiao. When Zhangjiao moved to Huqiu, the master served him. In less than half a year, he suddenly realized the great matter. After that, he went to visit This An, sharing seats in continuous succession, and opening the Dharma in a very exquisite and solemn manner. He repeatedly moved to large temples. When he lived in Guizong Temple, Dahui was in Meiyang. A monk transmitted the master's instructions to him. Dahui, upon seeing them, composed a verse and sent it as a gift, saying: 'Sitting firmly on the first peak of the golden wheel, a thousand demons and hundreds of monsters hide their tracks. In recent years, I have obtained true news again, reporting that the Yangqi lineage is flowing correctly.' He was so highly regarded. Later, he went out to reside at Tiantong Temple. (Upon ascending the Dharma hall) He said, 'Nine years of facing the wall has ruined the descendants of the Eastern Land. Returning west with only one shoe has neglected the yellow-faced old man (referring to the Buddha).' He drew a line with his staff and said, 'A stone ox blocks the ancient road, and one horse gives birth to three Yin.' (Huolian Jushi commented: 'Today is the eighth day.' Xi'an Jushi commented: 'Dried lychee.') (Upon ascending the Dharma hall) He said, 'Linji (Linji Yixuan) was beaten three times by Huangbo (Huangbo Xiyun). Do you all see through the meaning of this? Even if you bite it off in one bite, you are not a great hero. The mouths of the Buddhas of the three worlds are hanging on the wall. What do the old monks of the world eat?' (Bite it off, and a drop of water is hard to digest. Bite it off in one bite, and you can't eat. What is it after all? Hah!) (Upon ascending the Dharma hall) He said, 'Old blind bald head Dezhang has never had any taste. Picking up the mouth, he loses the nose. (You can't stay here.) Singing a Ba song at two o'clock in the third watch, needlessly startling the sleep of Brahma. (You can't stay there.)' He shouted, 'I walk in the wild grass, and you enter the deep village.' (With or without a sentence, like a vine relying on a tree. Manjusri and Vimalakirti let go and return. Yangqi raises it like this, also looking at the old case. There is a later saying that must not be wrongly raised, Xinyuan should be aware.)
【English Translation】 Modern Chinese Translation 居士(Jushi): Layman 六祖(Liuzu): The Sixth Patriarch (of Chan Buddhism) 明州(Mingzhou): A prefecture in ancient China 天童(Tiantong): Tiantong Temple 應庵曇華禪師(Ying'an Tanhua Chanshi): Zen Master Ying'an Tanhua 蘄州(Qizhou): A prefecture in ancient China 東禪(Dongchan): Dongchan Temple 水南(Shuinan): A place name 云居(Yunju): Yunju Mountain 圓悟(Yuanwu): Yuanwu Keqin, a famous Chan master 彰教(Zhangjiao): Zhangjiao, a Chan master 虎邱(Huqiu): Tiger Hill 此庵(Ci An): This An, referring to a specific Zen master 歸宗(Guizong): Guizong Temple 大慧(Dahui): Dahui Zonggao, a famous Chan master 梅陽(Meiyang): A place name 楊岐(Yangqi): Yangqi Fanghui, founder of the Yangqi lineage of Linji school 臨濟(Linji): Linji Yixuan, founder of the Linji school of Chan Buddhism 黃檗(Huangbo): Huangbo Xiyun, a famous Chan master 德章(Dezhang): Dezhang, a Chan master 文殊(Wenshu): Manjusri, a Bodhisattva 維摩(Weimo): Vimalakirti, a famous lay Buddhist figure 心圓(Xinyuan): Xinyuan, referring to the compiler of this text
時若見。好與攔頭一喝。一任諸方檢點。心圓錯舉。何故不因漁父引。爭得見波濤) 上堂。十五日已前。水長船高。十五日已后。泥多佛大。正當十五日。東海鯉魚打一棒。雨似盆傾。直得三千大千世界一切眾生。悉皆歡喜。謂言打者一棒。不妨應時應節。(諸公還見么。甚處不是一棒應時應節。你才涉思惟。早已棒折。不應時應節了也)報恩不覺。通身踴躍。遂作詩一首。舉似大眾。蜻蜓許是好蜻蜓。飛來飛去不曾停。被我捉來摘卻兩邊翼。恰似一枚大鐵釘(三個孩兒抱花鼓。莫來攔我毬門路心圓與你一文錢。街上買糕吃去) 上堂。若作一句商量。吃粥飯阿誰不會。不作一句商量。屎坑裡蟲子笑殺阇黎。拈拄杖云。拄杖子罪犯彌天。貶向二鐵圍山。且道薦福還有過也無。卓拄杖曰。遲一刻(乃至溯曠大劫窮未來際。覓薦福過。終不可得且道利害在甚麼處) 上堂。明不見暗。暗不見明。明暗雙忘。無異流俗阿師。野干鳴。師子吼。師子吼。野干鳴。三家村裡臭猢猻。價增十倍。驪龍頷下明月珠。分文不值。若作衲僧巴鼻。甚處得來。三十年後。換手捶胸。未是苦在(唱教門中。如麻似粟。衲僧巴鼻。惟證乃知) 上堂。飯籮邊。漆桶裡。相唾饒你潑水。相罵饒你接嘴。黃河三千年一度清。蟠桃五百年一次開華。
鶴勒那咬定牙關。朱頂王呵呵大笑。歸宗五十年前一則公案。今日舉似諸人。且道是甚麼公案。王節級失卻帖(子細檢點看。不在漆桶裡。定在飯籮邊。乃云休休。一回檢點一回失舊事傷心總莫提) 上堂。三十二相。八十種好。從朝至暮。啾啾唧唧。說黃道黑不知那裡是。(心圓到者里總沒會處)二時上堂。吃粥吃飯。不覺嚼破舌頭。血濺梵天。四天之下。霈然有餘。玉皇大帝怒發。追東海龍王向金輪峰頂鞫勘。頃刻之間。追汝諸人作證見也。且各請依實供通。切忌迴避。儻若不實。喪汝性命(若向未追以前一款盡招。當敕龍王銷案) 上堂。趙州喫茶。我也怕他。若非債主。便是冤家。倚墻靠壁成群。隊。不知誰解辨龍蛇(直驍辨得。也是冤家) 上堂。五百力士揭石義。萬仞崖頭撒手行。十方世界一團鐵。虛空背上白毛生。直饒拈卻炙脂帽子。脫卻鶻臭布衫。向報恩門下。正好吃棒。何故。半夜起來屈膝坐。毛頭星現衲僧前(生時坐不臥。死後臥不坐。一般臭骨頭何用作功課。道得一半。飲官酒臥官街。當處死。當處埋。也只一半。畢竟如何。咦。大大一個毛頭星) 上堂。三世諸佛。眼裡無筋。六代祖師。皮下無血。明果咬定牙關𨁝跳。也出他圈䙡不得。何故。南泉斬貓兒(更有一人。皮眼也無。諸佛祖師。
【現代漢語翻譯】 現代漢語譯本： 鶴勒那咬緊牙關。朱頂王呵呵大笑。歸宗五十年前的一則公案，今天拿出來告訴各位。且說這是什麼公案？王節級丟失了帖子（仔細檢檢視看，不在漆桶裡，一定在飯籮邊。於是說：罷了罷了，一次檢查一次丟失，舊事傷心都不要再提）。 上堂說法。三十二相（佛的三十二種殊勝的身體特徵），八十種好（佛的八十種細微的優點），從早到晚，喋喋不休，說來說去，不知道哪裡才是真諦。（心領神會的人根本不會在這裡尋找答案）二時上堂，吃粥吃飯，不知不覺嚼破了舌頭，血濺梵天。四天之下，充沛有餘。玉皇大帝勃然大怒，追趕東海龍王到金輪峰頂審問。頃刻之間，也要追究你們各位來作證。請各位務必如實招供，切記迴避。如果說謊，會喪掉性命（如果在被追究之前全部招認，就可敕令龍王銷案）。 上堂說法。趙州喫茶（趙州禪師以『喫茶去』接引學人），我也怕他。若不是債主，便是冤家。倚墻靠壁，成群結隊，不知道誰能辨別真偽。（即使能辨別出來，也是冤家） 上堂說法。五百力士揭石的義舉，如同在萬仞懸崖上撒手。十方世界像一塊鐵，虛空的背上長出白毛。即使拿掉烤焦的帽子，脫掉破舊的布衫，在報恩門下，也正好捱打。為什麼？半夜起來屈膝坐禪，毛頭星（彗星）出現在僧人面前。（活著的時候坐著不躺著，死後躺著不坐著，一樣的臭骨頭，何必做這些功課？說對了一半，飲官酒臥官街，當處死，當處埋，也只是一半。到底如何？唉，大大的一顆毛頭星） 上堂說法。三世諸佛（過去、現在、未來三世的一切佛），眼裡沒有筋，六代祖師（禪宗六祖慧能），皮下沒有血。明果咬緊牙關，奮力跳躍，也逃不出他的圈套。為什麼？南泉斬貓兒（南泉禪師斬貓的公案，以破除學人的執著）（還有一個人，皮和眼都沒有。諸佛祖師，）
【English Translation】 English version: Hele Na gritted his teeth. King Zuding laughed heartily. A case from Guizong fifty years ago is presented to you all today. What kind of case is it? Officer Wang lost the post (check carefully, it's not in the lacquer bucket, it must be by the rice basket. Then he said: Enough, enough, each check is a loss, don't mention the sad old things). Ascending the hall. The thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), the eighty minor perfections (the eighty minor marks of excellence of a Buddha), from morning to night, chattering incessantly, talking about this and that, not knowing where the truth is. (Those who understand with their hearts will not seek answers here) Ascending the hall at two times, eating porridge and rice, unknowingly chewing through the tongue, blood splattering Brahma. Below the four heavens, there is abundance. The Jade Emperor was furious, chasing the Dragon King of the East Sea to the summit of Golden Wheel Peak for interrogation. In an instant, he will also pursue you all to testify. Please each of you truthfully confess, and be sure to avoid it. If you lie, you will lose your life (if you confess everything before being pursued, you can order the Dragon King to close the case). Ascending the hall. Zhaozhou drinking tea (Zen Master Zhaozhou used 'Go drink tea' to guide students), I am also afraid of him. If he is not a creditor, he is an enemy. Leaning against the wall, in groups, not knowing who can distinguish the true from the false. (Even if you can distinguish it, it is also an enemy) Ascending the hall. The righteous act of five hundred strong men lifting stones is like letting go on a cliff of ten thousand ren. The ten directions of the world are like a piece of iron, and white hair grows on the back of the void. Even if you take off the scorched hat and take off the tattered cloth shirt, under the gate of Baoen, it is good to be beaten. Why? Getting up in the middle of the night to sit in meditation, a comet appears in front of the monks. (When alive, sit without lying down, after death, lie down without sitting. The same stinky bones, why do these homework? Saying half right, drinking official wine and lying on the official street, should be killed and buried on the spot, but only half right. What exactly? Alas, a big comet) Ascending the hall. The Buddhas of the three worlds (all the Buddhas of the past, present, and future), have no tendons in their eyes, the sixth generation patriarch (the sixth patriarch of Zen, Huineng), has no blood under his skin. Mingguo gritted his teeth and jumped hard, but could not escape his trap. Why? Nanquan cut the cat (Zen Master Nanquan's case of cutting the cat, in order to break the students' attachments) (There is also a person who has neither skin nor eyes. All the Buddhas and patriarchs,)
俱未夢見。何故呢<
臺州國清簡堂行機禪師
本郡人。姓楊氏。風姿挺異。才壓儒林。年二十五。棄妻孥。學出世。晚見此庵。密有契證。出應莞山。刀耕火種。單丁者一十七年。嘗有偈云。地爐無火客囊空。雪似楊花落歲窮。拾得斷麻穿壞衲。不知身在寂寥中。每謂人曰。某猶未穩在。豈
【現代漢語翻譯】 都未曾夢見。為什麼呢？ （上堂）參禪的人最忌諱用錯心。悟明見性是錯用心。成佛作祖是錯用心。看經講教是錯用心。行住坐臥是錯用心。吃粥吃飯是錯用心。拉屎撒尿是錯用心。一動一靜，一往一來，都是錯用心。還有一處錯用心，歸宗（禪師名號）不敢和你們說破。為什麼？一字進入公門，九頭牛也拉不出來。（拉不出來，拽不進去，縮頸伸腰千萬人，個個穿山透石壁，撞得頭也破，額也裂，兩扇大門依然如黑漆。咄！）虎邱（山名）忌諱拈香，平生沒有興致，撞著了無意智老和尚，做盡伎倆，也湊合不得。從此卸下干戈，隨緣穿衣吃飯。二十年來，坐曲錄木，懸羊頭，賣狗肉，知道他有什麼憑據。（一語將祖佛心髓，和盤托出了也）雖然如此，一年一度燒香日，千古令人遺憾更深。大慧（禪師名號）在室中能鍛鍊耆艾，所以世人稱大慧與師父的居處，為二甘露門。曾經告誡徒弟說：『衲僧家穿著草鞋住院，何止像蚖蛇戀窟呢？』隆興（南宋孝宗年號，1163-1164年）改元六年十三日，安然而逝。塔全身於本山。
臺州國清簡堂行機禪師
本郡人，姓楊氏，風姿挺拔奇異，才華壓倒儒林。二十五歲時，拋棄妻子兒女，學出世之法。晚年見到此庵（禪師名號），私下裡有契合的印證。出山應莞山之邀，過著刀耕火種的生活，單身一人十七年。曾經有偈語說：『地爐沒有火，客囊空空如也，雪像楊花一樣飄落，一年將盡。拾得斷麻穿壞衲，不知身在寂寥中。』常常對人說：『我還沒有穩住。』難道
【English Translation】 None of you have dreamed of it. Why? (Ascending the hall) Chan practitioners must avoid using the mind wrongly. To awaken and see one's nature is using the mind wrongly. To become a Buddha or an ancestor is using the mind wrongly. To read scriptures and lecture on them is using the mind wrongly. Walking, standing, sitting, and lying down are using the mind wrongly. Eating congee and rice are using the mind wrongly. Defecating and urinating are using the mind wrongly. Every movement and stillness, every coming and going, is using the mind wrongly. There is one more place where the mind is used wrongly, but Guizong (Chan master's name) dares not reveal it to you all. Why? Once a word enters the public gate, nine oxen cannot pull it out. (Cannot pull it out, cannot drag it in, millions of people shrink their necks and stretch their backs, each one penetrates mountains and stone walls, smashing their heads and cracking their foreheads, but the two great doors remain as black as lacquer. Hah!) Huqiu (mountain name) avoids offering incense, having no interest in it throughout his life, encountering the old monk Wuyi Zhi, who exhausted all his skills but could not reconcile it. From then on, he laid down his weapons and armor, wearing clothes and eating food according to his lot. For twenty years, he has been sitting on a curved wooden chair, hanging a sheep's head, and selling dog meat. Who knows what his basis is? (With one word, he has completely revealed the essence of the ancestral Buddha's mind.) Even so, the annual incense-burning day makes people hate it even more deeply for thousands of years. Dahui (Chan master's name) can train the elderly in his room, so the world calls Dahui and the master's residence the two gates of nectar. He once warned his disciples: 'For a monastic to live in a monastery wearing straw sandals is no different from a snake being attached to its den!' On the thirteenth day of the sixth month of the first year of Longxing (Southern Song Dynasty, 1163-1164), he passed away peacefully. His whole body was enshrined in a pagoda on this mountain.
Chan Master Xingji of Jiantang, Guoqing Temple, Taizhou
He was a native of this prefecture, with the surname Yang, possessing a distinguished and extraordinary demeanor, and his talent surpassed the Confucian scholars. At the age of twenty-five, he abandoned his wife and children to study the Dharma. Later, he met This Hermitage (Chan master's name) and had a secret and confirming understanding. He went out to respond to the invitation of Wanshan, living a life of slash-and-burn agriculture, alone for seventeen years. He once had a verse saying: 'The earth stove has no fire, the traveler's bag is empty, snow falls like willow catkins, the year is coming to an end. Picking up broken hemp to mend torn robes, unaware that one is in the midst of solitude.' He often said to people: 'I am not yet stable.' Could it be
以住山樂吾事邪。一日偶看斫樹倒地。忽然大悟。平昔礙膺之物。泮然冰釋。未幾有江州圓通之命。乃曰。吾道將行。即欣然曳杖而去。登座說法雲。圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流(死貓頭盡多。蓋天蓋地。塞破虛空。無思算底。卻似星中揀月) 上堂。單明自己。樂是苦因。趣向宗乘。地獄劫住。五日一參。三八普說。自揚家醜。更若問理問事。問心問性。克由叵耐。若是英靈漢。窺藩不入。據鼎不嘗。便於未有生佛已前轉得身。卻於今時大官路上。捷行闊步。(看他舉唱。何等倜儻分明)終不向老鼠窟。草窠里。頭出頭沒。若也根性陋劣。要去有滋味處咬嚼。遇著義學阿師遞相錮鏴。直饒說得云興雨現。也是蝦蟆化龍。下梢依舊吃泥吃土。堪作甚麼 示眾云。衲僧拄杖子。不用則已。用則如鴆鳥落水。魚鱉皆死。正按傍提。風颯颯地。獨步大方。殺活在我。所以道千人排門。不如一人拔關。若一人拔關。千人萬人得到安樂田地。(一擊萬重關鎖開也)還知么鴛鴦繡出從君看。不把金針度與人(心圓不如你。幾番磨得金針鈍。懶繡鴛鴦只為忙)。
長沙府慧通清旦禪師
蓬州嚴氏子 上堂。說佛說祖。正如好肉剜瘡。舉古舉今。何異殘羹餿飯。一聞便悟。已落第
【現代漢語翻譯】 現代漢語譯本： 『以住山為樂是我的事嗎？』有一天，我偶然看到砍倒的樹木倒在地上，忽然大悟。平素阻礙我的東西，像冰一樣融化消散。不久，接到江州圓通寺的住持任命，於是說：『我的道將要實行了。』就高興地拄著枴杖前往。登上法座說法：『圓通寺不賣草藥，只賣死貓頭。不知道哪個沒有思量的人，吃了會全身冷汗直流（死貓頭很多，遮天蓋地，塞滿虛空，沒有思量的人，就像在星星中挑選月亮）。』 上堂：『只明白自己，快樂是痛苦的原因。趨向宗乘（佛教的最高境界），就要在地獄中住很久。』五天一次參禪，三天八天普遍說法，自己揭露家醜。如果問理問事，問心問性，那就難以忍受。如果是英靈的漢子，窺視藩籬而不進入，有鼎也不品嚐，就能在沒有生佛之前轉身，卻在如今的大官路上，快速行走，闊步前進。（看他舉唱，多麼倜儻分明）終究不向老鼠洞、草窠里，頭出頭沒。如果根性鄙陋低劣，要去有滋味的地方咬嚼，遇到義學阿師互相束縛，即使說得天花亂墜，也像蛤蟆變成龍，最終依舊吃泥吃土，能做什麼呢？ 開示大眾說：『衲僧（和尚）的拄杖子，不用就算了，用起來就像鴆鳥落水，魚鱉都會死。』正按傍提，風颯颯地，獨自走在大方廣闊的道路上，殺活在我。所以說千人排門，不如一人拔關。如果一人拔關，千人萬人都能到達安樂的田地。（一擊萬重關鎖打開了）還知道嗎？鴛鴦繡出來給你看，不把金針傳授給人（心圓不如你，幾番磨得金針鈍，懶得繡鴛鴦只是因為忙）。』
長沙府慧通清旦禪師
蓬州嚴氏之子。上堂：『說佛說祖，正如在好肉上剜瘡。舉古舉今，何異於殘羹餿飯。一聽就悟，已經落第了。』
【English Translation】 English version: 『Is dwelling in the mountains for pleasure my affair?』 One day, I happened to see a chopped tree fall to the ground and suddenly had a great realization. The things that had been obstructing me melted away like ice. Soon after, I received the appointment to be the abbot of Yuantong Temple in Jiangzhou, and I said, 『My path is about to be practiced.』 So I happily went there with my staff. Ascending the Dharma seat, I said, 『Yuantong Temple doesn't sell herbal medicine; it only sells dead cat heads. I wonder who, without thinking, would eat it and break out in a cold sweat all over (dead cat heads are numerous, covering the sky and the earth, filling up the void; those without thinking are like picking the moon from among the stars).』 Ascending the hall: 『Only understand yourself; happiness is the cause of suffering. If you head towards the Supreme Vehicle (the highest state of Buddhism), you will have to stay in hell for a long time.』 Meditating once every five days, giving general Dharma talks every three or eight days, exposing one's own family scandals. If you ask about principles, matters, mind, or nature, then it is unbearable. If you are a heroic person, you will peek at the fence without entering, and you will not taste the cauldron, then you can turn around before there were Buddhas, and now on the great official road, you can walk quickly and stride forward. (Look at his chanting, how distinct and clear) In the end, do not go to the rat holes or grass nests, sticking your head in and out. If your nature is base and inferior, and you want to chew on something flavorful, and you meet Dharma teachers who bind each other, even if they speak eloquently, it is like a toad transforming into a dragon, and in the end, it still eats mud and soil. What can it do?』 Instructing the assembly: 『The staff of a monk, if it is not used, then so be it; if it is used, it is like a poisonous bird falling into the water, and all the fish and turtles will die.』 Pressing down correctly and supporting from the side, the wind is rustling, walking alone on the vast and broad road, killing and giving life is up to me. Therefore, it is said that a thousand people pushing at the door is not as good as one person pulling the latch. If one person pulls the latch, thousands and millions of people can reach the land of peace and happiness. (One strike opens ten thousand layers of locks) Do you know? The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle to you (your heart is rounder than mine, I have sharpened the golden needle many times until it is blunt, I am too lazy to embroider mandarin ducks because I am busy).』
Chan Master Huitong Qingdan of Changsha Prefecture
The son of the Yan family of Pengzhou. Ascending the hall: 『Speaking of the Buddha and speaking of the Patriarchs is like carving sores on good flesh. Citing the past and citing the present is no different from leftover stale food. To awaken upon hearing is already a failure.』
二頭。一舉便行。早是不著便。須知個事。如天普蓋。似地普擎。(一毛頭上現乾坤)師子游行。不求伴侶。(十字街頭。挨肩擦背)壯士展臂。不藉他力。(你與我過靸鞋來)佛祖拈掇不起。(他在里許掉臂遊行)衲僧愿見無門。(不是不知。祇是不會)迷悟雙忘。(輸他貍奴白牯)聖凡路絕。(何妨入地昇天)且道從上諸聖。以何法示人。(又來囈語)喝一喝曰莫妄想(是是) 佛性忌日上堂。三腳驢子弄蹄行。步步相隨不相到。(永劫不到)樹頭驚起雙雙魚。拈來一老一不老。(萬劫不老)為憐松竹引清風。其奈出門便是草。(根深蒂固)因喚檀郎識得渠。大機大用都推倒。(推即不倒)燒香勘證見根源。糞掃堆頭拾得寶。(好柄鋤頭)叢林浩浩漫商量。勸君莫謗先師好(掘坑埋了)。
彰德府磁州大明詮禪師
依仁山得旨。賦性瀟灑。(今時還有么)好詼諧談笑。(諸方撐眉努目。劍㧞弩張。弄蛇頭騎虎頸。踢倒須彌。掀翻龍藏。千般作用。萬種神通。無異牛鬼蛇神倛頭阿旁誰知二千年前被飲光尊者一笑俱已領過)仁山常囑定侍者拘檢之。(蛙不知海。鳩不知鵬)師曰。人生一夢而已(卻來觀世間。猶如夢中事。千餘年來。具隻眼者。其䒢溪乎)快樂一世是好夢。(全身放下。獨脫無依)拘檢一
【現代漢語翻譯】 現代漢語譯本 二頭。一舉便行。早是不著便。須知個事。如天普蓋。似地普擎。(一毛頭上現乾坤)師子。不求伴侶。(十字街頭。挨肩擦背)壯士展臂。不藉他力。(你與我過靸鞋來)佛祖拈掇不起。(他在里許掉臂)衲僧愿見無門。(不是不知。祇是不會)迷悟雙忘。(輸他貍奴白牯)聖凡路絕。(何妨入地昇天)且道從上諸聖。以何法示人。(又來囈語)喝一喝曰莫妄想(是是) 佛性忌日上堂。三腳驢子弄蹄行。步步相隨不相到。(永劫不到)樹頭驚起雙雙魚。拈來一老一不老。(萬劫不老)為憐松竹引清風。其奈出門便是草。(根深蒂固)因喚檀郎識得渠。大機大用都推倒。(推即不倒)燒香勘證見根源。糞掃堆頭拾得寶。(好柄鋤頭)叢林浩浩漫商量。勸君莫謗先師好(掘坑埋了)。 彰德府磁州大明詮禪師 依仁山得旨。賦性瀟灑。(今時還有么)好詼諧談笑。(諸方撐眉努目。劍㧞弩張。弄蛇頭騎虎頸。踢倒須彌。掀翻龍藏。千般作用。萬種神通。無異牛鬼蛇神倛頭阿旁誰知二千年前被飲光尊者一笑俱已領過)仁山常囑定侍者拘檢之。(蛙不知海。鳩不知鵬)師曰。人生一夢而已(卻來觀世間。猶如夢中事。千餘年來。具隻眼者。其䒢溪乎)快樂一世是好夢。(全身放下。獨脫無依)拘檢一 現代漢語譯本 兩個頭緒。一旦行動起來便迅速無比。如果過早地執著于方便之法，那就錯了。要知道這件事，就像天一樣普遍覆蓋，像地一樣普遍承載。（在一根毫毛上顯現乾坤）獅子奮迅，不尋求同伴。（在十字街頭，人挨著肩，背靠著背）壯士伸展手臂，不借助其他力量。（你給我拿過鞋來）佛祖也拿不起來。（他在那裡自由自在）修行人希望見到無門之門。（不是不知道，只是不會）忘記迷惑和覺悟。（比不上那貓和牛）聖人和凡人的道路斷絕。（不妨入地昇天）且說從前的聖人們，用什麼方法來開示世人呢？（又來說胡話）呵斥一聲說：不要妄想！（是是）佛性忌日上堂。三條腿的驢子玩弄蹄子行走，步步相隨卻永遠無法到達。（永遠無法到達）樹梢驚起成雙成對的魚，拈來一個老的和一個不老的。（萬劫不老）爲了憐惜松樹和竹子引來清風，無奈的是一出門便是雜草。（根深蒂固）因此呼喚檀郎才得以認識他，巨大的機用全部推翻。（推即不倒）燒香勘驗證實根源，在糞堆里撿到寶貝。（好柄鋤頭）叢林里大家浩浩蕩蕩地商量，勸你們不要誹謗先師的好。（掘坑埋了）。 彰德府磁州大明詮禪師 依仗仁山禪師得到宗旨，天性瀟灑。（現在還有這樣的人嗎？）喜歡詼諧談笑。（各方都瞪眼皺眉，劍拔弩張。玩弄蛇頭，騎在老虎脖子上，踢倒須彌山，掀翻龍藏。千般作用，萬種神通，和牛鬼蛇神沒什麼兩樣。誰知道兩千年前被飲光尊者一笑全都領會過了）仁山禪師常常囑咐定侍者拘束管教他。（青蛙不知道大海，鳩不知道鵬鳥）禪師說：人生不過是一場夢罷了（回頭看看這世間，就像夢中的事情一樣。一千多年來，有眼力的人，大概只有䒢溪禪師吧）快樂地過一輩子就是好夢。（全身放下，獨自解脫，無所依靠）拘束管教一 English version Two heads. Once it acts, it goes swiftly. It's wrong to be attached to expedient means too early. You must know that this matter is like the sky covering everything, like the earth supporting everything. (The universe appears on a single hair) The lion roars, not seeking companions. (In the crossroads, people are shoulder to shoulder, back to back) A strong man stretches his arms, not relying on other forces. (Bring me my slippers) Even the Buddha cannot pick it up. (He is free and at ease there) A monk wishes to see the gateless gate. (It's not that they don't know, it's just that they don't understand) Forgetting both delusion and enlightenment. (Inferior to the cat and the cow) The path of the saint and the mortal is cut off. (Why not enter the earth and ascend to heaven) Tell me, what method did the ancient sages use to instruct people? (Speaking nonsense again) He shouts: Do not have delusional thoughts! (Yes, yes) On the anniversary of Buddha-nature, he ascends the hall. A three-legged donkey plays with its hooves, walking step by step but never arriving. (Never arriving) Startling a pair of fish in the treetops, picking up one old and one not old. (Never old) Pitying the pine and bamboo for attracting the breeze, but unfortunately, outside the door is only grass. (Deeply rooted) Therefore, calling the beloved one allows one to recognize him, overturning all great functions. (Pushing is not falling) Burning incense to verify the root, finding treasure in the dung heap. (A good hoe) The sangha discusses grandly, advising you not to slander the good of the former teacher. (Dig a pit and bury it). Chan Master Da Ming Quan of Cizhou, Zhangde Prefecture Relying on Ren Shan to obtain the essence, with a free and unrestrained nature. (Are there still such people today?) He likes humorous talk and laughter. (All sides glare and frown, swords drawn and bows strung. Playing with the snake's head, riding on the tiger's neck, kicking down Mount Sumeru, overturning the Dragon Treasury. A thousand kinds of functions, ten thousand kinds of supernatural powers, no different from ox-ghosts and snake-spirits. Who knows that two thousand years ago, Venerable Drinking Light had already understood it all with a smile) Chan Master Ren Shan often instructed the attendant Ding to restrain and control him. (The frog does not know the sea, the dove does not know the Peng bird) The Chan Master said: Life is just a dream (Looking back at this world, it is like a dream. For more than a thousand years, those with insight are probably only Chan Master 䒢溪) Living a happy life is a good dream. (Letting go of the whole body, being independent and free, without relying on anything) Restraining and controlling one
【English Translation】 English version Two heads. One move, and it goes. It's too early to be attached. You must know this matter. Like the sky covering everything. Like the earth supporting everything. (The universe appears on a single hair) The lion roars. Not seeking companions. (Crossroads. Shoulder to shoulder, back to back) The strong man stretches his arms. Not relying on other forces. (You give me the slippers) The Buddha can't pick it up. (He's free there) The monk wants to see the gateless gate. (It's not that they don't know. It's just that they don't understand) Forgetting both delusion and enlightenment. (Losing to the cat and the cow) The path of the saint and the ordinary is cut off. (Why not enter the earth and ascend to heaven) And say, what method did the previous saints use to show people? (Here comes the nonsense again) Drink a drink and say don't be delusional (Yes, yes) Buddha-nature's death anniversary. The three-legged donkey plays with its hooves. Step by step, following each other but not arriving. (Never arriving) Startled by the fish in the treetops. Picking one old and one not old. (Never old) For the sake of pitying the pine and bamboo to attract the breeze. But what can be done when going out is grass. (Deeply rooted) Because of calling Tanlang to recognize him. Great machines and great uses are all overthrown. (Pushing is not falling) Burning incense to verify the root. Picking up treasures in the dung heap. (Good handle hoe) The jungle is vast and discussing. I advise you not to slander the good of the former teacher (Dig a pit and bury it). Chan Master Da Ming Quan of Cizhou, Zhangde Prefecture According to Ren Shan's instructions. The nature is free and easy. (Is there still such a thing now?) Good humor and laughter. (All parties support their eyebrows and stare. Swords are drawn and crossbows are drawn. Playing with the snake's head and riding the tiger's neck. Kicking down Mount Sumeru. Overturning the Dragon Store. Thousands of functions. Ten thousand kinds of supernatural powers. No different from bull ghosts and snake gods. Who knows that two thousand years ago, they were all led by Yin Guang Zunzhe with a smile) Ren Shan often told the waiter to restrain him. (Frogs don't know the sea. Doves don't know Peng) The teacher said. Life is just a dream (But come to see the world. Like a dream. For more than a thousand years. Those with only eyes. Its 䒢溪乎) A happy life is a good dream. (Put down the whole body. Alone and without dependence) Detain one
世是惡夢。(富貴妻孥。名聞利養)我寧作好夢耳。(不能不作之故)徒單二駙馬赴南京任。道過大明。入堂見一僧面壁而坐。駙馬曰。好個澹漢。師曰。今日被駙馬著鹽醬也(如何是澹夢。三十年不吃鹽醬者。出來說看)。
澧州靈巖仲安禪師(謁圓悟語見前錄)
上堂。參禪不究淵源。觸途盡為留礙。所以守其靜默。(病在執守)澄寂虗間。墮在毒海。以弱勝強。(病在求勝)自是非他。立人我量。見處偏枯。遂致優劣不分。(才有所重。便成魔見)照不構用。用不離窠。(有一絲頭。光不透脫)此乃學處不元。盡為流俗。到者里須知有殺中透脫。活處藏機。(臨濟不是強為。法如然故)佛不可知。祖莫能測。(知得測得。便不到佛祖地位。何故。法如然故)所以道有時先照後用。且要共你商量。(和泥合水。應機利物)有時先用后照。你須是個漢始得。(未舉已會。始較些子)有時照用同時。你又作么生抵當。(瞞黧奴白牯不得)有時照用不同時。你又向甚麼處湊泊。(老僧自亦不會)還知么。穿楊箭與驚人句。不是臨時學得來(少賣弄)。
臺州府萬年無著道閑禪師
本郡洪氏子 上堂。全機敵勝。猶在半途。啐啄同時。白雲萬里。才生朕兆。已落二三。不露鋒铓。成何道理。且道
【現代漢語翻譯】 現代漢語譯本： 世間如一場惡夢（富貴、妻兒、名聲、利養皆是虛幻）。我寧願做個好夢（即使不能不做夢）。徒單二駙馬赴南京上任，路過大明（明朝，1368年-1644年），進入佛堂，見一僧人面壁而坐。駙馬說：『好一個恬淡的和尚。』僧人說：『今日被駙馬用鹽醬調味了（如何是恬淡的夢？三十年不吃鹽醬的人，出來說說看）。』
澧州靈巖仲安禪師（拜謁圓悟，語錄見前）
上堂說法：參禪不探究根源，所到之處皆成阻礙。所以執守靜默（病在於執守），沉溺於澄寂虛空，墮入毒海。以弱勝強（病在於求勝），自以為是，否定他人，立人我之分，見解偏頗，導致優劣不分（才有所偏重，便成魔障）。照與用不能結合，用不脫離窠臼（有一絲牽絆，光芒不能穿透）。這是因為學處不正，終究流於世俗。到這裡須知有殺中透脫，活處藏機（臨濟宗不是勉強而為，法本該如此）。佛不可知，祖師無法測度（知道、測度得到，便達不到佛祖的境界。為何？法本該如此）。所以說有時先照後用，且要與你商量（和泥合水，應機利物）。有時先用后照，你須是個大丈夫才行（未舉已會，才算有些許領悟）。有時照用同時，你又如何抵擋（瞞不過黧奴和白牯）。有時照用不同時，你又向何處湊合（老僧自己也不會）。還知道嗎？穿楊箭與驚人之句，不是臨時學得來的（少賣弄）。
臺州府萬年無著道閑禪師
本郡洪氏子。上堂說法：全憑機智取勝，還在半途。啐啄同時，白雲萬里。才生出一點朕兆，已經落入二三流。不露鋒芒，成什麼道理？且說……
【English Translation】 English version: The world is a nightmare (wealth, wives and children, fame and profit are all illusions). I would rather have a good dream (even if I cannot avoid dreaming). The second Prince Tudan was going to Nanjing to take office. Passing by Daming (Ming Dynasty, 1368-1644), he entered a Buddhist hall and saw a monk sitting facing the wall. The prince said, 'What a bland monk.' The monk said, 'Today I have been seasoned with salt and soy sauce by the prince (What is a bland dream? Someone who hasn't eaten salt and soy sauce for thirty years, come out and tell us).'
Chan Master Zhong'an of Lingyan Temple in Lizhou (visited Yuanwu, records seen earlier)
Entering the hall to preach: If you do not investigate the origin of Chan practice, everything you encounter will become an obstacle. Therefore, clinging to silence (the illness lies in clinging), indulging in serene emptiness, and falling into the sea of poison. Overcoming the strong with the weak (the illness lies in seeking to win), being self-righteous and negating others, establishing distinctions between self and others, having biased views, leading to a failure to distinguish between superior and inferior (as soon as there is a preference, it becomes a demonic obstacle). Illumination and application cannot be combined, and application does not break free from its confines (if there is a thread of attachment, the light cannot penetrate). This is because the place of learning is not fundamental, and ultimately becomes worldly. Here, one must know that there is a breakthrough within killing, and a hidden opportunity within living (the Linji school is not forced, the Dharma is naturally so). The Buddha cannot be known, and the patriarchs cannot be measured (if you can know and measure, you will not reach the state of the Buddha and patriarchs. Why? The Dharma is naturally so). Therefore, it is said that sometimes illumination comes before application, and I want to discuss it with you (mixing mud and water, benefiting beings according to their needs). Sometimes application comes before illumination, and you must be a great man to do it (understanding before it is spoken is considered a slight understanding). Sometimes illumination and application are simultaneous, how will you resist (you cannot deceive the dark-skinned slave and the white ox). Sometimes illumination and application are not simultaneous, where will you bring them together (this old monk also does not know). Do you know? The arrow that pierces the willow and the startling phrase are not learned at the last minute (stop showing off).
Chan Master Wuzhu Daoxian of Wannian Temple in Taizhou Prefecture
A son of the Hong family in this prefecture. Entering the hall to preach: Relying entirely on wit to win is still halfway there. The chick and the shell breaking at the same time, ten thousand miles of white clouds. As soon as a slight sign arises, it has already fallen into the second or third rate. Not revealing the sharp edge, what kind of principle is this? And say...
從上來事合作么生。良久曰。誣人之罪以罪加之(從上來事。三世諸佛緘口有分寧可截舌。莫教壞人家男女。者個阿師稍可)。
鎮江府焦山。或庵師體禪師
臺州羅氏子。初參此庵。舉十方同聚會。個個學無為。此是選佛場。庵遽震威一喝師大悟。(心空二字。將欲出口迎機一喝桶底㨗脫)有以天封勉師出世者。師搖手曰。我不解懸羊賣狗也。(蓮云。許他真正羊肉行家)即遁去。乾道初。瞎堂住國清。于稠人中得師。請為第一座。后出住焦山 上堂。道生一。無角鐵牛眠少室。一生二。祖父開田說大義。二生三。梁間紫燕語呢喃。三生萬物。男兒活計離窠窟。多處添。少處減。大蟲怕吃生人膽。有若無。實若虛。爭掩驪龍明月珠。是則是。祇如焦山坐斷諸方一句。作么生道。肚無偏僻病。不怕冷油齏。拍禪床下座(以上示語。皆油齏也肚有偏僻病者。切忌服之) 僧問如何是即心即佛。師曰。鼎州出獰爭神。曰如何是非心非佛。師曰。閩蜀同風曰。如何是不是心不是佛不是物。師曰。窮坑難滿 問起滅不停時如何。師曰。謝供養(別云燒) 問我有沒絃琴。久居在曠野。不是不會彈。未遇知音者。知音既遇。未審如何品弄。師曰。鐘作鐘鳴。鼓作鼓響。(別云自誣猶可。莫誣老僧)曰。雲門放洞山三
【現代漢語翻譯】 現代漢語譯本： 問：從上來事如何合作？（從上來事，三世諸佛緘口不語，寧可截斷舌頭。莫要敗壞人家男女。這位阿師還算可以）。 （良久）答：誣陷別人的罪名，反而加在自己身上。
鎮江府焦山，或庵師體禪師
臺州羅氏子，最初參拜此庵禪師。此庵禪師舉起『十方同聚會，個個學無為，此是選佛場』。此庵禪師隨即震怒一喝，羅氏子大悟。（心空二字，將要出口，迎機一喝，桶底脫落）。有人想通過天封的關係勉強羅氏子出世弘法，羅氏子搖手說：『我不懂懸羊頭賣狗肉的把戲』。（蓮云：許可他是真正的羊肉行家）。隨即遁世隱居。乾道初年（1165年），瞎堂禪師住在國清寺，在眾人中發現了羅氏子，請他擔任第一座。後來羅氏子出任焦山住持。上堂說法：道生一，無角鐵牛在少室山安眠。一生二，祖父輩開田講述大義。二生三，梁間的紫燕呢喃細語。三生萬物，男兒的活計要離開舊窠。多處要添，少處要減，大蟲害怕吃生人的膽。有若無，實若虛，爭相掩蓋驪龍的明月珠。是則是，就像焦山截斷諸方的一句話，要怎麼說呢？肚子里沒有偏頗的毛病，不怕冷的醃菜。拍禪床下座（以上所示的言語，都是醃菜，肚子里有偏頗毛病的人，切忌服用）。 僧人問：如何是即心即佛？師說：鼎州出猙獰的神。問：如何是非心非佛？師說：閩地和蜀地風俗相同。問：如何是不是心不是佛不是物？師說：窮坑難以填滿。問：起滅不停的時候如何？師說：謝謝供養（也有說是燒）。問：我有一張沒有弦的琴，長久地放在曠野。不是我不會彈，只是沒有遇到知音。知音既然遇到了，不知道該如何彈奏？師說：敲鐘就發出鐘的聲音，擊鼓就發出鼓的聲音。（也有說是自己欺騙自己還可以，不要欺騙老僧）。說：雲門放過洞山三次。
【English Translation】 English version: Question: How to cooperate with the affairs that come from above? (Affairs that come from above, the Buddhas of the three worlds keep their mouths shut, better to cut off the tongue. Do not ruin other people's sons and daughters. This teacher is still acceptable). (After a long silence) Answer: The crime of falsely accusing others is added to oneself.
Jiaoshan in Zhenjiang Prefecture, or Chan Master Ti of An Temple.
A son of the Luo family in Taizhou, initially visited Chan Master Ci'an. Chan Master Ci'an raised 'The ten directions gather together, everyone learns non-action, this is the field for selecting Buddhas.' Chan Master Ci'an immediately roared in anger, and the son of Luo had a great enlightenment. (The two words 'empty mind', about to be spoken, meeting the opportunity with a shout, the bottom of the bucket falls off). Someone wanted to force the son of Luo to come out into the world to promote the Dharma through the relationship of Tianfeng, but the son of Luo shook his head and said, 'I don't understand the trick of hanging a sheep's head and selling dog meat.' (Lianyun: He is allowed to be a true sheep meat expert). Then he escaped into seclusion. In the early years of Qiandao (1165 AD), Chan Master Xiatang lived in Guoqing Temple and found the son of Luo among the crowd, inviting him to be the first seat. Later, the son of Luo became the abbot of Jiaoshan. Ascending the hall to preach: The Tao gives birth to one, the hornless iron ox sleeps peacefully on Mount Shaoshi. One gives birth to two, the ancestors opened fields and spoke of great righteousness. Two gives birth to three, the purple swallows in the beams whisper softly. Three gives birth to all things, a man's livelihood must leave the old nest. Add where there is more, subtract where there is less, the big worm is afraid of eating the gall of a living person. Having as if not having, real as if empty, vying to cover the bright moon pearl of the black dragon (Lilong). It is so, just like Jiaoshan cutting off a sentence from all directions, how should it be said? If there is no biased illness in the stomach, one is not afraid of cold pickled vegetables. Slapping the Zen bed and descending from the seat (The above instructions are all pickled vegetables, those with biased illnesses in their stomachs should avoid taking them). A monk asked: What is 'mind is Buddha'? The master said: Dingzhou produces ferocious gods. Asked: What is 'not mind, not Buddha'? The master said: The customs of Min and Shu are the same. Asked: What is 'not mind, not Buddha, not thing'? The master said: A poor pit is difficult to fill. Asked: What about when arising and ceasing does not stop? The master said: Thank you for the offering (some say burning). Asked: I have a stringless zither, which has long been placed in the wilderness. It's not that I can't play it, but I haven't met a soulmate. Now that I have met a soulmate, how should I play it? The master said: Ring the bell and it makes a bell sound, beat the drum and it makes a drum sound. (Some say it's okay to deceive yourself, but don't deceive the old monk). Said: Yunmen released Dongshan three times.
頓棒。意旨如何。師曰。和身倒。和身擂。(別云。你有者許多氣力)曰。他道飯袋子。江西湖南便恁么去。又作么生。師曰。淚出痛腸。(別云。老僧剛只吃得兩碗粥)曰。真金須是紅爐煅。白玉還他好手磨。師曰。添一點也難為(別云。要用篩子。米鋪里有) 室中常舉苕帚柄問學者曰。依稀苕帚柄。彷彿赤斑蛇。眾下語皆不契。(代云。和尚只管弄。弄斷狗筋巴。待他打時。卻接住云。好個忤逆子。動手打親爹)有僧請益。師示以頌曰。依稀苕帚柄。彷彿赤斑蛇。棒下無生忍。臨機不識爹。
杭州府凈慈濟顛道濟禪師
出家靈隱。性不羈。嘗與市井浮沉。喜打筋斗。不著裈。形媟露。人姍笑。自視夷然。與明顛同時。師為尤甚。飲酒。居常為寺僧唾罵笞逐。走居凈慈。為人誦經下火。得酒食便赴。有詩曰。何須林景勝瀟湘。只願西湖化為酒。和身臥倒西湖邊。一浪來時吞一口。(忽然拈起西湖。直倒直傾時如何。代云也只得一口)時從市。喜息人之諍。救人之死。戲謔笑談。神出鬼沒。人罕有能測之者。年七十三而沒。一日與明顛偶識于朱涇。明目之曰咦。濟顛乃贈以詩。詩曰青箬笠前天地闊。碧蓑衣底水云寬。不言不語知何事。只把人心不自瞞(好個不自瞞爭奈瞞人好)。
參政錢端禮居
【現代漢語翻譯】 現代漢語譯本 『頓棒。意旨如何。』（僧人問道。） 師曰：『和身倒。和身擂。』（濟顛禪師回答說：連同身體一起倒下，連同身體一起捶打。）(有人評論說：『你哪裡來這麼大的力氣？』) 曰：『他道飯袋子。江西湖南便恁么去。又作么生。』（僧人又問：『他們說我是飯桶，江西湖南一帶就這麼過去了，那又該怎麼辦呢？』） 師曰：『淚出痛腸。』（濟顛禪師回答說：『眼淚都從痛苦的腸子里流出來了。』）(有人評論說：『老和尚我剛只能喝下兩碗粥。』) 曰：『真金須是紅爐煅。白玉還他好手磨。』（僧人說：『真金必須經過紅爐的鍛鍊，白玉還要靠好的工匠來打磨。』） 師曰：『添一點也難為。』（濟顛禪師回答說：『再添一點也很難辦到。』）(有人評論說：『要用篩子，米店裡有。』) 室中常舉苕帚柄問學者曰：『依稀苕帚柄。彷彿赤斑蛇。』眾下語皆不契。（濟顛禪師經常在室內舉起掃帚柄問學人：『看起來像掃帚柄，又彷彿是赤色的斑蛇。』眾人回答的都不合他的意思。）(可以這樣代替回答：『和尚你只管玩弄，玩斷了狗筋，等他打你的時候，你卻接住說：好一個忤逆子，竟然動手打親爹。』) 有僧請益。師示以頌曰：『依稀苕帚柄。彷彿赤斑蛇。棒下無生忍。臨機不識爹。』
杭州府凈慈濟顛道濟禪師
出家靈隱。性不羈。嘗與市井浮沉。喜打筋斗。不著裈。形媟露。人姍笑。自視夷然。與明顛同時。師為尤甚。飲酒。居常為寺僧唾罵笞逐。走居凈慈。為人誦經下火。得酒食便赴。有詩曰：『何須林景勝瀟湘。只願西湖化為酒。和身臥倒西湖邊。一浪來時吞一口。』（忽然拿起西湖，直接傾倒時該如何應對？可以這樣代替回答：『也只能一口吞下。』） 時從市。喜息人之諍。救人之死。戲謔笑談。神出鬼沒。人罕有能測之者。年七十三而沒。一日與明顛偶識于朱涇。明目之曰咦。濟顛乃贈以詩。詩曰：『青箬笠前天地闊。碧蓑衣底水云寬。不言不語知何事。只把人心不自瞞。』（好一個不自瞞，爭奈瞞人好）。 參政錢端禮居
【English Translation】 English version 『Dun bang. What is the meaning?』 (A monk asked.) The Master said: 『Fall down with the body. Pound with the body.』 (Someone commented: 『Where do you get so much strength?』) The monk said: 『They say I am a rice bag, and that's how it goes in Jiangxi and Hunan. What should I do then?』 The Master said: 『Tears come from a painful gut.』 (Someone commented: 『This old monk can only drink two bowls of porridge.』) The monk said: 『True gold must be forged in a red furnace. Fine jade still needs a good craftsman to polish it.』 The Master said: 『It's hard to add even a little bit.』 (Someone commented: 『You need a sieve; they have them in the rice shop.』) The Master often held up a broom handle in the room and asked the students: 『It vaguely resembles a broom handle, and it looks like a red-spotted snake.』 None of the answers given by the students matched his intention. (One could answer instead: 『Monk, you just keep playing with it, breaking the dog tendon. When he hits you, you catch him and say: What an unfilial son, actually hitting his own father.』) A monk asked for instruction. The Master showed him a verse, saying: 『It vaguely resembles a broom handle, and it looks like a red-spotted snake. Under the stick, there is no patience for life. At the critical moment, one does not recognize one's father.』
Chan Master Ji Dian Daoji of Jingci Monastery in Hangzhou Prefecture
He left home at Lingyin Monastery. His nature was unruly. He often mingled with the common people in the marketplace. He liked to somersault. He did not wear trousers. His appearance was indecent and exposed, and people ridiculed him. He regarded himself as unconstrained. He lived at the same time as Ming Dian, but the Master was even more extreme. He drank alcohol. He was often spat upon, scolded, and chased away by the monks of the monastery. He fled to live at Jingci Monastery. He recited scriptures and performed cremation services for people. When he got wine and food, he would go immediately. He had a poem that said: 『Why must the scenery of the forest surpass the Xiao and Xiang rivers? I only wish that West Lake would turn into wine. I lie down with my body beside West Lake. When a wave comes, I swallow a mouthful.』 (If you suddenly pick up West Lake and pour it out directly, how should you respond? One could answer instead: 『You can only swallow it in one gulp.』) He often went to the market. He liked to stop people's disputes and save people from death. He joked and laughed. His actions were unpredictable. Few people could fathom him. He died at the age of seventy-three. One day, he accidentally met Ming Dian in Zhujing. Ming looked at him intently and said, 『Eh.』 Ji Dian then gave him a poem. The poem said: 『Before the green bamboo hat, the world is vast. Under the green raincoat, the water and clouds are wide. Not speaking, not saying, what does one know? One only keeps one's heart from deceiving oneself.』 (A good 'not deceiving oneself,' but it's good at deceiving others). The Councilor Qian Duanli lived
士
字處和。號松窗。從此庵發明己事。凡宗門旨趣。一一極之。淳熙丙申。簡堂歸住平田。遂與往來。丁酉秋。微恙。修書召堂。及國清瑞巖主僧訣別。堂與二禪詣榻次。公起趺坐。言笑移時。即書曰。浮世虛幻。本無去來。四大五蘊。必歸終盡。雖佛祖具大威德力。亦不能免者一著。天下老和尚。一切善知識。還有跳得過者無。蓋為地水火風。因緣和合。暫時湊泊。不可錯認為己有。大丈夫磊磊落落。當用處把定。立處皆真。順風使帆。上下水皆可。因齋慶贊。去留自在。此是上來諸聖開大解脫。一路涅槃門。本來清凈。空寂境界。無為之大道也。今吾如是。豈不快哉。塵勞外緣。一時掃盡。荷諸山垂顧。咸愿證明。伏惟珍重。置筆顧簡堂曰。某坐去好。臥去好。堂曰。相公去便了。理會甚麼坐臥。公笑曰。法兄當爲祖道自愛。遂斂目而逝。
杭州府徑山別峰寶印禪師
嘉州李氏子世居峨嵋之麓。幼通六經。厭俗。從德山清素得度。具戒。依密印于中峰。一日印舉僧問巖頭起滅不停時如何。巖喝曰。是誰起滅。師即豁然大悟。會圓悟歸昭覺。印遣師往省。因隨眾入室。悟問從上諸聖。以何接人。師豎拳。悟曰。此是老僧用底。作么生是從上諸聖用底。師以拳揮之。悟亦舉拳相交。大笑而止 后
【現代漢語翻譯】 現代漢語譯本 士（法號），字處和，號松窗。他從此庵（地名）闡明了自己的修行心得，對於禪宗的宗旨和意趣，一一窮盡其理。淳熙丙申年（1176年），簡堂禪師回到平田居住，士便與他交往。丁酉年（1177年）秋天，士略感不適，修書召來簡堂，並與國清寺和瑞巖寺的主持僧人訣別。簡堂與兩位禪僧來到他的床邊，士起身跏趺而坐，談笑了一段時間，隨即寫道：『浮世虛幻，本來就沒有去和來。地、水、火、風四大和色、受、想、行、識五蘊，必定歸於終結。即使是佛祖具有大威德力，也不能免於這一著。天下的老和尚，一切善知識，還有誰能跳得過這一關呢？蓋因為地、水、火、風，因緣和合，暫時湊合在一起，不可錯誤地認為這是自己所擁有的。大丈夫光明磊落，應當在用功之處把握住，立身之處皆是真實。順風使帆，上下水都可行。因為齋飯慶贊，去留自在。這是歷代諸聖開示的大解脫，通往涅槃之門，本來清凈，空寂的境界，無為的大道啊。如今我就是這樣，豈不快哉！塵世的勞苦和外在的因緣，一時掃除乾淨。感謝諸山垂顧，都願意為我證明。伏惟珍重。』 放下筆，士看著簡堂說：『我是坐著走好，還是躺著走好？』簡堂說：『相公您怎麼方便怎麼走就是了，理會什麼坐臥。』士笑著說：『法兄應當爲了祖師的道業而自愛。』於是合上眼睛去世了。
杭州府徑山別峰寶印禪師（法號） 嘉州李氏的兒子，世代居住在峨嵋山腳下。從小通曉六經，厭惡世俗，跟隨德山清素出家得度，受具足戒。依止密印禪師于中峰。一天，密印禪師舉出僧人問巖頭禪師『起滅不停時如何』，巖頭禪師喝道：『是誰起滅？』寶印禪師當下豁然大悟。適逢圓悟禪師回到昭覺寺，密印禪師派寶印禪師前去拜見。寶印禪師跟隨大眾進入方丈室，圓悟禪師問道：『從上諸聖，用什麼來接引人？』寶印禪師豎起拳頭。圓悟禪師說：『這是老僧我用的，那麼從上諸聖用的是什麼？』寶印禪師用拳頭揮打他。圓悟禪師也舉起拳頭相交，大笑而止。
【English Translation】 English version Shi (Dharma name), styled Chuhe, also known as Songchuang. From Ci'an (place name), he elucidated his own practice experiences, thoroughly exploring the principles and intentions of the Chan school. In the year Bing Shen of the Chunxi reign (1176), Chan Master Jiantang returned to live in Pingtian, and Shi began to associate with him. In the autumn of Ding You year (1177), Shi felt slightly unwell and wrote a letter summoning Jiantang, and bid farewell to the abbots of Guoqing Temple and Ruiyan Temple. Jiantang and two Chan monks came to his bedside, Shi got up and sat in the lotus position, talking and laughing for a while, then wrote: 'The floating world is illusory, originally there is no going and coming. The four elements of earth, water, fire, and wind, and the five aggregates of form, sensation, perception, volition, and consciousness, must return to the end. Even the Buddhas and Patriarchs with great power and virtue cannot escape this one move. Among the old monks and all virtuous teachers in the world, who can jump over this hurdle? Because earth, water, fire, and wind, through the combination of causes and conditions, temporarily come together, one should not mistakenly think that this is what one owns. A great man is upright and open, should grasp where to put effort, and where one stands is all true. Sailing with the wind, both upstream and downstream are possible. Because of the vegetarian meal celebration, going and staying are free. This is the great liberation opened up by the past sages, the path to Nirvana, originally pure, the realm of emptiness and stillness, the great path of non-action. Now I am like this, how happy! The toil of the world and external causes are swept away at once. Thanks to the attention of the mountains, all are willing to testify for me. I respectfully wish you well.' Putting down the pen, Shi looked at Jiantang and said, 'Is it better for me to go sitting or lying down?' Jiantang said, 'It's up to you, sir, how you are comfortable, why bother about sitting or lying down?' Shi smiled and said, 'Dharma brother should cherish himself for the sake of the ancestral path.' Then he closed his eyes and passed away.
Chan Master Biefeng Baoyin (Dharma name) of Jingshan in Hangzhou Prefecture The son of the Li family of Jia Prefecture, who lived at the foot of Mount Emei for generations. From a young age, he was well-versed in the Six Classics and disliked the secular world. He followed Deshan Qingsu to leave home and be ordained, receiving the full precepts. He relied on Chan Master Miyin at Zhongfeng. One day, Chan Master Miyin raised the question of a monk asking Chan Master Yantou, 'What about when arising and ceasing do not stop?' Chan Master Yantou shouted, 'Who is arising and ceasing?' Chan Master Baoyin immediately had a sudden enlightenment. When Chan Master Yuanwu returned to Zhaojue Temple, Chan Master Miyin sent Chan Master Baoyin to visit him. Chan Master Baoyin followed the crowd into the abbot's room, Chan Master Yuanwu asked, 'What do the past sages use to receive people?' Chan Master Baoyin raised his fist. Chan Master Yuanwu said, 'This is what I, the old monk, use, so what do the past sages use?' Chan Master Baoyin struck him with his fist. Chan Master Yuanwu also raised his fist in response, and they stopped with a great laugh.
至徑山謁大慧。慧問甚處來。師曰。西川。慧曰未出劍門關。與汝三十棒了也。師曰不合起動和尚。(你看古人眼光落處。都在未舉已前)慧忻然。掃室延之。慧南遷。師乃西還。連主數剎。后再出陜。住保寧金山。雪竇徑山 開堂升座曰。世尊初成正覺。于鹿野苑中轉四諦法輪。憍陳如比邱最初悟道。真凈曰。今日新豐洞里。祇轉個拄杖子。遂拈拄杖著左邊曰。還有最初悟道者么。若無。丈夫自有沖天志。莫向如來行處行。遂喝一喝下座。若是印上座則不然。今日向鳳凰山裡。初無工夫轉四諦法輪。亦無氣力轉拄杖子。祇教諸人行須緩步。語要低聲。何故。欲得不招無間業。莫謗如來正法輪(者個阿師略知香臭)。
寧波府東山全庵齊己禪師
卬州謝氏子 蓮社會上堂。漸漸雞皮鶴髮。父少兒子老。看看行步躘踵。疑殺木上座。直饒金玉滿堂。照顧白拈賊。豈免衰殘老病。正好著精彩。任汝千般快樂。渠儂合自由。無常終是到來。歸堂喫茶去。唯有徑路修行。依舊打之繞。但念阿彌陀佛。念得不濟事。(一手繫鈴一手解鈴。妙手空空)復曰惡者條活路。已被善導和尚直截指出了也。是你諸人朝夕在徑路中往來。因甚麼當面蹉過你若向者里薦得。不致蹉過。便可除迷倒障。㧞猶豫箭。截疑惑網。斷癡愛河
【現代漢語翻譯】 現代漢語譯本 （齊己禪師）到徑山拜訪大慧宗杲（Dà Huì Zōnggǎo，禪師名號）。大慧問：『從哪裡來？』齊己禪師說：『西川。』大慧說：『還沒出劍門關，就該打你三十棒了。』齊己禪師說：『不該驚動和尚。』（你看古人眼光落處，都在未舉已前）大慧很高興，打掃房間招待他。大慧南遷后，齊己禪師就向西返回，連續主持幾座寺廟。後來再次出陜，住在保寧金山、雪竇徑山。開堂升座時說：『世尊（Shìzūn，對佛的尊稱）最初成正覺（zhèng děng jué，佛教用語，指完全覺悟）時，在鹿野苑（Lùyě Yuàn，地名，釋迦牟尼初轉法輪之處）中轉四諦法輪（sì dì fǎ lún，佛教基本教義）。憍陳如（Qiáo Chénrú，人名，五比丘之一）比丘最初悟道。』真凈（Zhēnjìng，禪師名號）說：『今天在新豐洞里，只轉個拄杖子。』於是拿起拄杖放在左邊說：『還有最初悟道的人嗎？』如果沒有，大丈夫自有沖天志，莫向如來（Rúlái，佛的稱號之一）行處行。』於是喝一聲，下座。如果是印上座，就不會這樣。今天在鳳凰山裡，最初沒有工夫轉四諦法輪，也沒有氣力轉拄杖子。只教諸人行須緩步，語要低聲。何故？欲得不招無間業（wú jiàn yè，佛教用語，指極重的惡業），莫謗如來正法輪（zhèng fǎ lún，佛教用語，指佛陀的正確教法）。（這個阿師略知香臭）。
寧波府東山全庵齊己禪師
卬州謝氏子，蓮社（lián shè，佛教組織）會上堂。漸漸雞皮鶴髮，父少兒子老。看看行步躘踵，疑殺木上座。直饒金玉滿堂，照顧白拈賊。豈免衰殘老病，正好著精彩。任汝千般快樂，渠儂合自由。無常終是到來，歸堂喫茶去。唯有徑路修行，依舊打之繞。但念阿彌陀佛（Āmítuó Fó，佛教中西方極樂世界的佛），念得不濟事。（一手繫鈴一手解鈴，妙手空空）復曰惡者條活路，已被善導（Shàndǎo，人名，唐代高僧）和尚直截指出了也。是你諸人朝夕在徑路中往來，因甚麼當面蹉過？你若向者里薦得，不致蹉過。便可除迷倒障，㧞猶豫箭，截疑惑網，斷癡愛河。
【English Translation】 English version Qi Ji Chan Master visited Dahui (Dà Huì, a Chan master's name) at Jing Mountain. Dahui asked: 'Where do you come from?' Qi Ji Chan Master said: 'From Xichuan.' Dahui said: 'Before you even left the Jianmen Pass, you deserve thirty blows.' Qi Ji Chan Master said: 'It's not appropriate to disturb the monk.' (Look at where the ancients' eyes landed, all before anything was even mentioned) Dahui was very happy and cleaned the room to welcome him. After Dahui moved south, Qi Ji Chan Master returned west and presided over several temples in succession. Later, he went out of Shaanxi again and lived in Baoning Jinshan and Xuedou Jing Mountain. When he ascended the seat for the opening ceremony, he said: 'When the World Honored One (Shìzūn, a respectful title for the Buddha) first attained perfect enlightenment (zhèng děng jué, a Buddhist term referring to complete enlightenment), he turned the Four Noble Truths Dharma wheel (sì dì fǎ lún, basic Buddhist teachings) in the Deer Park (Lùyě Yuàn, a place name, where Shakyamuni first turned the Dharma wheel). Kondanna (Qiáo Chénrú, a personal name, one of the five Bhikkhus) Bhikkhu was the first to attain enlightenment.' Zhenjing (Zhēnjìng, a Chan master's name) said: 'Today in Xinfeng Cave, we only turn a staff.' Then he picked up the staff and placed it on the left, saying: 'Is there anyone who has attained enlightenment for the first time?' If not, a great man has his own soaring ambitions, do not walk where the Tathagata (Rúlái, one of the titles of the Buddha) walks.' Then he shouted and stepped down from the seat. If it were Abbot Yin, it would not be like this. Today in Phoenix Mountain, there is no time to turn the Four Noble Truths Dharma wheel, nor the strength to turn the staff. Just teach everyone to walk slowly and speak softly. Why? If you want to avoid incurring the karma of incessant suffering (wú jiàn yè, a Buddhist term referring to extremely heavy evil karma), do not slander the True Dharma wheel of the Tathagata (zhèng fǎ lún, a Buddhist term referring to the Buddha's correct teachings). (This teacher knows a little about fragrance and foulness).
Chan Master Qi Ji of Quan'an Temple, Dongshan, Ningbo Prefecture
A son of the Xie family from Ang Prefecture, addressing the Lotus Society (lián shè, a Buddhist organization). Gradually, the skin becomes like chicken skin and the hair like a crane's. The father is young, and the son is old. Watching the staggering steps, it makes the wooden abbot suspicious. Even if there is a hall full of gold and jade, beware of the 'white-grabbing thief'. How can one avoid decline, old age, sickness, and death? It's a good time to show brilliance. Let you have all kinds of happiness, they should be free. Impermanence will eventually arrive, go back to the hall for tea. Only the path of practice remains, still hitting and circling around. Just recite Amitabha Buddha (Āmítuó Fó, the Buddha of the Western Pure Land in Buddhism), but reciting is not enough. (One hand ties the bell, the other unties it, empty-handed wonder) He added, 'The path to escape evil has already been directly pointed out by Master Shandao (Shàndǎo, a personal name, a prominent monk of the Tang Dynasty).' It is you who travel back and forth on this path day and night, why do you miss it right in front of your face? If you can recognize it here, you will not miss it. Then you can remove the obstacles of delusion, pull out the arrows of hesitation, cut through the nets of doubt, and sever the river of foolish love.
。伐心稠林。浣心垢濁。正心諂曲。絕心生死。然後轉入那邊。抬起腳。向佛祖踐履不到處進一步。開卻口。向佛祖言詮不到處說一句。喚回善導和尚。別求徑路修行。其或準前舍父逃走。流落他鄉。撞東磕西苦哉佛陀耶。
覺阿上人
日本國滕氏子。十四得度受具。習大小乘有聲。二十九。屬商者自中都回。言禪宗之盛。阿奮然拉法弟金慶。航海而來。袖香謁靈隱海。海問其來。阿輒書而對。復書曰。我國無禪宗。唯講五宗經論。國主無姓氏。號金輪王。以嘉應改元。舍位出家。名行真。年四十四。王子七歲。令受位。度僧無退納。而講義高者賜之。某等仰服聖朝禪師之名。特遠投誠。愿傳心印。以渡迷津。且如心佛及眾生。是三無差別。離相離言。假言顯性。禪師如何開示。海曰。眾生虛妄見。見佛見世界。阿書曰。無明因何而有。海便打。(問得迂𢌞。打得直截)阿即命海升座決疑。明年秋。辭游金陵。抵長蘆江岸。聞鼓聲。忽大悟。始知佛海垂手旨趣。(當時若鈍置一語。豈有今日)旋靈隱。述五偈敘所見。辭海東歸。偈曰。航海來探教外傳。要離知見脫蹄筌。諸方參遍草鞋破。水在澄潭月在天。掃盡葛藤與知見。信手拈來全體現。腦後圓光徹太虛。千機萬機一時轉。妙處如何說向人。倒地便起
【現代漢語翻譯】 現代漢語譯本：砍伐心中的稠密森林，洗去心中的污垢和渾濁，端正心中虛偽諂媚，斷絕心中的生死念頭。然後轉入那一邊，抬起腳，向佛祖沒有踐踏過的地方更進一步，張開口，說一句佛祖無法用言語表達的話。喚回善導和尚（唐代高僧，提倡凈土宗），另求一條修行道路。如果像以前那樣捨棄父親逃走，流落在外，到處碰壁，真是苦啊，佛陀耶（對佛的尊稱）！
覺阿上人（日本僧人名）
是日本國滕氏之子。十四歲剃度出家，受具足戒（佛教僧侶的正式戒律），學習大小乘佛法，頗有名聲。二十九歲時，有商人從中都（指中國）回來，說禪宗非常興盛。覺阿（日本僧人名）於是奮然拉著弟子金慶，乘船渡海而來。帶著香去拜謁靈隱寺的海禪師（靈隱寺住持）。海禪師問他來的目的，覺阿（日本僧人名）就寫字回答。海禪師回信說：『我國沒有禪宗，只講五宗經論。國主沒有姓氏，號金輪王（佛教理想中的君主），以嘉應（日本年號，1169-1171年）改元（更改年號）。（金輪王）捨棄王位出家，法名行真，年四十四歲。王子七歲，被立為王位繼承人。度僧沒有退回的，而講經說法高明的人會得到賞賜。我們仰慕聖朝禪師的名聲，特地遠道而來，表示誠意，希望傳授心印（禪宗以心傳心的法門），以渡過迷津。比如心、佛及眾生，這三者沒有差別，要離相離言，借用言語來顯現自性，禪師您如何開示？』海禪師說：『眾生有虛妄的見解，所以會見到佛，見到世界。』覺阿（日本僧人名）寫道：『無明（佛教指對事物真相的迷惑）因何而有？』海禪師便打了他。（問得迂迴曲折，打得直接了當）覺阿（日本僧人名）立即請海禪師升座解答疑惑。第二年秋天，（覺阿）告辭去遊歷金陵（今南京）。到達長蘆江岸邊，聽到鼓聲，忽然大悟，這才明白佛海禪師垂手（禪宗用語，指不費力氣）的旨趣。（當時如果稍微遲鈍一點，哪裡會有今天的開悟？）隨即返回靈隱寺，寫了五首偈頌來敘述自己的見解，然後告辭海禪師東歸日本。偈頌說：『航海而來探求教外別傳（禪宗不立文字，直指人心的宗旨），就是要脫離知見，擺脫束縛。各處參訪，草鞋都磨破了，真理就像澄澈的潭水中的月亮一樣，本來就在那裡。掃除所有的葛藤（比喻糾纏不清的事物）和知見，隨意拈來，全體顯現。腦後的圓光（佛像背後的光環）照徹整個太虛空，千種機，萬種機，一時運轉。這其中的妙處如何向人訴說呢？倒地便起（禪宗用語，比喻當下覺悟）。』
【English Translation】 English version: Cut down the dense forest of the mind, wash away the filth and turbidity of the heart, correct the crookedness and flattery of the heart, and sever the thoughts of life and death in the heart. Then step over to the other side, lift your foot, and take a step further into the place where the Buddha's feet have not trod. Open your mouth and say a word that the Buddha cannot express in words. Call back the monk Shandao (a prominent monk in the Tang Dynasty (618-907), who advocated Pure Land Buddhism) and seek another path of practice. If, as before, you abandon your father and run away, wandering in foreign lands, bumping into things everywhere, how bitter it is, Buddhaya (a term of respect for the Buddha)!
Venerable Kakua (name of a Japanese monk)
He was the son of the Fujiwara clan in Japan. At the age of fourteen, he was tonsured and received full ordination (formal precepts for Buddhist monks), and he studied both Mahayana and Hinayana Buddhism with a good reputation. At the age of twenty-nine, a merchant returned from Zhongdu (referring to China) and said that Zen Buddhism was very prosperous. Kakua (name of a Japanese monk) then resolutely took his disciple Kinkei and sailed across the sea. He went to Lingyin Temple with incense to pay homage to Zen Master Hai (abbot of Lingyin Temple). Zen Master Hai asked him the purpose of his visit, and Kakua (name of a Japanese monk) wrote a reply. Zen Master Hai wrote back: 'Our country does not have Zen Buddhism, only the five schools of scriptures and treatises are taught. The ruler has no surname and is called the Golden Wheel King (an ideal Buddhist monarch), who changed the era name to Kaō (Japanese era name, 1169-1171). (The Golden Wheel King) abandoned the throne and became a monk, with the Dharma name Gyōshin, at the age of forty-four. The prince is seven years old and has been established as the heir to the throne. There are no monks who are turned away, and those who are skilled in preaching the Dharma are rewarded. We admire the reputation of the Zen masters of the Holy Dynasty and have come from afar to express our sincerity, hoping to receive the seal of the mind (the Zen Buddhist method of transmitting the mind) in order to cross the sea of delusion. For example, the mind, the Buddha, and sentient beings are not different. We must be free from form and words, and use words to reveal our nature. How does the Zen master enlighten us?' Zen Master Hai said, 'Sentient beings have false views, so they see the Buddha and see the world.' Kakua (name of a Japanese monk) wrote, 'Why does ignorance (Buddhism refers to the delusion about the truth of things) arise?' Zen Master Hai then hit him. (The question was circuitous, and the hit was direct) Kakua (name of a Japanese monk) immediately asked Zen Master Hai to ascend the seat and resolve his doubts. In the autumn of the following year, (Kakua) bid farewell and went to Jinling (now Nanjing) for sightseeing. Arriving at the shore of the Changlu River, he heard the sound of drums and suddenly realized the meaning of Zen Master Fohai's effortless (Zen term, referring to effortless) intention. (If he had been a little dull at the time, how could he have had today's enlightenment?) He then returned to Lingyin Temple, wrote five verses to describe his views, and then bid farewell to Zen Master Hai and returned to Japan. The verses say: 'Sailing across the sea to explore the transmission outside the teachings (the Zen Buddhist principle of not establishing words and directly pointing to the human mind), is to get rid of knowledge and views and break free from fetters. Visiting everywhere, the straw sandals are worn out, the truth is like the moon in the clear pool, it is already there. Sweep away all the entanglements (a metaphor for entangled things) and knowledge and views, pick it up at will, and the whole thing appears. The halo behind the head (the halo behind the Buddha statue) illuminates the entire void, thousands of machines, ten thousand machines, turning at the same time. How can I tell people about the wonderful place in it? Fall to the ground and get up (Zen term, a metaphor for immediate enlightenment).'
自分明。驀然踏著故鄉地。倒裹幞頭孤路行。求真滅妄元非妙。即妄明真都是錯。堪笑靈山老古錐。當陽拋下破木杓。豎拳下喝少賣弄。說是說非入泥水。截斷千差休指注。一聲歸笛啰啰哩。海稱善。書偈贈行。歸本國。住睿山寺。洎通嗣法書。海已入寂矣。
知府葛郯居士
字謙問。號信齋。少擢上第。玩意禪悅。首謁無庵全。庵令究即心即佛。(既云。即心即佛。又令人究個甚麼。無庵老禿。好與三十棒)久無所契。請曰。師有何方便。使某得入。庵曰。居士太無厭生。(別云。你幾時出底。待伊擬議。劈面便掌)已而佛海來居劍池。公因從游。乃舉無庵所示之語。請為眾普說。海發揮之曰。即心即佛眉拖地。非心非佛雙眼橫。蝴蝶夢中家萬里。子規枝上月三更。留旬日而返。一日于不是心不是佛不是物話。豁然頓明。頌曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。無庵肯之。即遣書頌呈佛海。海報曰。此事非紙筆可盡。居士能過我。當有所聞矣。遂復至虎邱。海迎之曰。居士見處。止可入佛。不能入魔。何不道金毛跳入野狐窟。公乃脫然。(葛老被者二禿幾番鈍置。直饒曏者里會得。也是鬼家活計。使遇心圓。一掌便了) 嘗問諸禪曰。夫婦二人相打。通兒子作證。
【現代漢語翻譯】 現代漢語譯本： 自己明明瞭了。忽然間腳踏實地回到了故鄉。反戴著頭巾獨自趕路。求真滅妄原本就不是什麼玄妙的東西，執著于妄或者執著于真都是錯誤的。可笑靈山（佛祖講經之山）的老古錐（指釋迦牟尼佛），在當陽（指關鍵時刻）拋下破木杓（比喻無用的教條）。豎起拳頭，一聲斷喝，少在那裡賣弄。說是說非都陷入泥水之中。截斷所有的差別，不要再指指點點。一聲歸鄉的笛聲，啰啰哩。海（指僧人）稱讚他，寫了偈語贈送他，讓他回本國，住在睿山寺。等到通嗣法書（證明傳承的文書）傳來，海已經圓寂了。
知府葛郯居士（在家修行的居士）： 字謙問，號信齋。年輕時就考中了進士。喜歡禪悅。首先拜訪無庵全（禪師名）。無庵讓他參究『即心即佛』（禪宗用語，指心即是佛）。（既然說『即心即佛』，又讓人蔘究什麼？無庵老禿驢，真該打三十棒！）很久都沒有領悟。於是請教說：『禪師有什麼方便法門，能讓我入門？』無庵說：『居士太不知滿足了。』（或者說：『你什麼時候出去的？』等他要說話，劈頭就是一掌。）後來佛海（禪師名）來到劍池居住，葛郯就跟隨他遊學。於是舉出無庵所說的『即心即佛』的話，請佛海為大家普遍解說。佛海發揮說：『即心即佛眉拖地，非心非佛雙眼橫。蝴蝶夢中家萬里，子規枝上月三更。』住了十幾天就回去了。一天，在參『不是心不是佛不是物』（禪宗用語，指超越心、佛、物的境界）的話時，豁然開悟。寫頌說：『非心非佛亦非物，五鳳樓前山突兀。艷陽影里倒翻身，野狐跳入金毛窟。』無庵認可了他的見解。隨即寫信把頌呈給佛海。佛海回覆說：『這件事不是紙筆能夠完全表達的。居士如果能來我這裡，當有所聞。』於是又來到虎邱。佛海迎接他說：『居士的見解，只能入佛，不能入魔。為什麼不說金毛跳入野狐窟？』葛郯於是豁然開朗。（葛郯被這兩個禿驢幾次愚弄，即使在這裡領會了，也是鬼家的活計。如果遇到心圓（指禪師），一掌就了結了。）曾經問眾禪師說：『夫婦二人打架，叫兒子作證，』
【English Translation】 English version: Self is clear and bright. Suddenly stepping on the land of hometown. Wearing the turban backwards, walking alone on the road. Seeking truth and eliminating delusion is not originally mysterious. Clinging to delusion or clinging to truth are both wrong. Laughable is the old master of Ling Shan (Mountain where Buddha preached), abandoning the broken wooden ladle (metaphor for useless doctrines) at Dangyang (critical moment). Raising a fist and shouting, stop showing off. Saying yes or no, all fall into the mud. Cut off all differences, stop pointing fingers. A flute sound of returning home, lala li. Hai (referring to a monk) praised him, wrote a verse to send him off, to return to his country and live in Rui Shan Temple. When the letter of Dharma transmission (document proving lineage) arrived, Hai had already passed away.
Layman Ge Tan, Prefect (a lay practitioner): Style name Qianwen, alias Xinzhai. Passed the imperial examination at a young age. Enjoyed Chan (Zen) meditation. First visited Wu'an Quan (Zen master's name). Wu'an asked him to investigate 'Mind is Buddha' (Zen term, meaning mind is Buddha). (Since it is said 'Mind is Buddha', what is there to investigate? Old bald donkey Wu'an, deserves thirty blows!). He did not understand for a long time. So he asked: 'What expedient means does the master have to allow me to enter?' Wu'an said: 'Layman is too insatiable.' (Or say: 'When did you leave?' Waiting for him to speak, a slap in the face). Later, Fohai (Zen master's name) came to live in Jianchi, and Ge Tan followed him to study. So he raised the words 'Mind is Buddha' said by Wu'an, and asked Fohai to explain it to everyone. Fohai elaborated: 'Mind is Buddha, eyebrows drag on the ground; not mind is Buddha, eyes are horizontal. Home is ten thousand miles away in a butterfly dream; the cuckoo sings on the branch in the third watch of the moon.' He stayed for ten days and returned. One day, while contemplating the words 'not mind, not Buddha, not thing' (Zen term, referring to the realm beyond mind, Buddha, and things), he suddenly realized. He wrote a verse saying: 'Not mind, not Buddha, not thing, the mountain stands abruptly in front of the Five Phoenix Tower. Turning upside down in the bright sunshine, the wild fox jumps into the golden lion's den.' Wu'an approved of his understanding. Immediately wrote a letter and presented the verse to Fohai. Fohai replied: 'This matter cannot be fully expressed by paper and pen. If the layman can come to me, there will be something to hear.' So he came to Huqiu again. Fohai greeted him and said: 'The layman's understanding can only enter the Buddha, not the demon. Why not say the golden lion jumps into the wild fox's den?' Ge Tan then suddenly understood. (Ge Tan was fooled by these two bald donkeys several times, even if he understood here, it is still a ghost's business. If he met a perfect mind (referring to a Zen master), a slap would end it.) Once asked the Zen monks: 'A couple fighting, calling their son as a witness,'
且道證父即是。證母即是。(劈面掌云。者不孝子。不打更待何時)或庵體著語曰。小出大遇。孝宗淳熙六年守臨川。八年感疾。一夕忽索筆書偈曰。大洋海里打鼓。須彌山上聞鐘。業鏡忽然撲破。翻身透出虛空。召僚屬示之曰。生之與死。如晝與夜。無足怪者。若以道論。安得生死。若作死生會。則去道遠矣。語畢。端坐而化。
饒州府薦福退庵休禪師
上堂。風動邪。幡動邪。風鳴邪。鈴鳴邪。非風鈴鳴。非風幡動。此土與西天。一隊黑漆桶。誑惑世間人。看看滅胡種。山僧沒奈何。(有人會得沒奈何三字。心圓許伊是個朋友)趁后也打鬨。咦。瓠子曲灣灣。冬瓜直儱侗。(頌曰。瓠子曲灣灣。冬瓜直儱侗。勇者不必仁。仁者必有勇) 上堂。結夏時左眼半斤。(別云。嘴闊二分)解夏時右眼八兩。(別云。鼻長三尺)謾云九十日安居。贏得一肚皮妄想。(火杖頭急殺文殊。米甕里鱉殺普賢)直饒七穴八穿。未免山僧拄杖。(倘伊道飯是米做。和尚還須將錯就錯)雖然如是。千金之弩。不為鼷鼠而發機。(須還他木上座始得)上堂。先師尋常用腦後一錘。卸卻學者胸中許多屈曲。當年克賓維那。曾中興化此毒。往往天下叢林。喚作超宗異目。非惟孤負興化。亦乃克賓受辱。若是克肖兒孫。終不依草附
木。資福喜見同參。今日傾腸倒腹。遂卓拄杖。喝一喝曰。還知先師落處么。伎死禪和如麻似粟(先師落處有甚難知) 上堂。言發非聲。是個甚麼。色前不物。莫亂針錐。透過禹門。風波更險。咄(才有一絲頭。過重於山嶽)。
廣信府龜峰晦庵慧光禪師
建寧人 上堂。數日暑氣如焚。一個渾身無處安著。思量得。也是煩惱人。者個未是煩惱。己躬下事不明。更是煩惱。所以達磨大師煩惱。要為諸人吞卻。又被咽喉小。(嘿不得)要為諸人吐卻。又被牙齒礙。(說不得)取不得。捨不得。煩惱九年。若不得二祖不惜性命。(既都不得。如何承當得去。果有不惜性命者。定知落處)往往轉身無路。煩惱教死。所謂祖禰不了。殃及兒孫。後來蓮華峰庵主。到者里煩惱不肯住。南嶽思大。到者里煩惱不肯下山。更有臨濟德山。用盡自己查梨。煩惱盂無柄。(絕好一篇。沒奈何註腳。此世尊菩提樹下。靜坐思惟本旨也)龜峰今日也是為他閑事長無明。為你諸人從頭點破。卓拄杖一下曰。一人腦後露腮。一人當門無齒。更有數人。鼻孔沒半邊。不勞再勘。你諸人休曏者里立地瞌睡。殊不知家中飯籮鍋子。一時失卻了也。你若不信。但歸家檢點看(欲觀其父。但觀其子。不忝為烏巨嗣)。
揚州府儀真長蘆
【現代漢語翻譯】 現代漢語譯本 木。資福喜見與他一起參禪的道友，今天傾心相談，於是拄著枴杖，大喝一聲說：『還知道先師的落腳處嗎？』死在禪理上的禪和子多如麻、密如粟（先師的落腳處有什麼難知的）。 上堂說法。『言語發出卻不是聲音，這是什麼？』在事物出現之前不著痕跡，不要胡亂地用針錐去試探。即使穿過了禹門，風波更加險惡。咄！（才有一點苗頭，其份量也重於山嶽）。 廣信府龜峰晦庵慧光禪師 建寧人。上堂說法。『連日暑氣如焚，整個身軀無處安放。』思量起來，這也是煩惱之人。這個還不是真正的煩惱，自己切身的事情不明白，更是煩惱。所以達磨大師煩惱，想要為眾人吞下煩惱，又因為咽喉太小，（吞不下去）；想要為眾人吐出煩惱，又被牙齒阻礙，（說不出來）。拿不掉，捨不得，煩惱了九年。如果不是二祖慧可不惜性命，（既然都做不到，如何承擔得起？果真有不惜性命的人，一定知道達磨的落腳處）。往往轉身無路，被煩惱所困而死。這就是所謂的祖先不明白，禍及子孫。後來蓮華峰庵主，到這裡煩惱不肯停留。南嶽懷讓，到這裡煩惱不肯下山。更有臨濟義玄、德山宣鑒，用盡自己的力量去查究禪理，煩惱得像沒有把柄的盂缽。（真是絕好的一篇文章，可惜沒有合適的註解，這正是世尊在菩提樹下，深思熟慮的本意啊）。龜峰我今天也是為這閑事徒增不明，為你們諸位從頭點破。』拄杖一擊說：『一人腦後露出腮幫，一人門牙缺失。更有幾個人，鼻孔只有半邊。』不用再勘驗了，你們諸位不要在這裡站著打瞌睡。殊不知家中的飯籮鍋子，一時都丟掉了啊。你們若是不信，但回家檢檢視看（想要觀察他的父親，只要觀察他的兒子。不愧是烏巨的後嗣）。 揚州府儀真長蘆
【English Translation】 English version Mu. Zifu Xijian met with fellow Chan practitioners. Today, he poured out his heart and struck his staff, shouting, 'Do you still know where the late master ended up?' Chan monks who die clinging to Chan principles are as numerous as hemp and as dense as millet (What's so difficult to know about the late master's whereabouts?). Ascending the hall to preach. 'Words are spoken but not sound, what is this?' Before things appear, there are no traces; do not probe recklessly with a needle. Even if you pass through the Yu Gate, the storms are even more dangerous. 'Doh!' (Even a tiny sprout is heavier than mountains). Chan Master Huian Huiguang of Guifeng in Guangxin Prefecture A native of Jianning. Ascending the hall to preach. 'For days, the heat has been scorching, and there is nowhere to place this whole body.' Thinking about it, these are also troubled people. This is not the real trouble; not understanding one's own affairs is even more troubling. Therefore, Great Master Bodhidharma was troubled, wanting to swallow the troubles for everyone, but his throat was too small (couldn't swallow); wanting to spit out the troubles for everyone, but his teeth were in the way (couldn't speak). Unable to take it, unwilling to give it up, he was troubled for nine years. If it weren't for the Second Patriarch Huike not cherishing his life (Since none of this can be done, how can it be borne? If there is truly someone who does not cherish their life, they will surely know where Bodhidharma ended up). Often there is no way to turn around, and they are killed by troubles. This is what is meant by the ancestors not understanding, and the misfortune befalling their descendants. Later, the Abbot of Lotus Peak Hermitage, upon arriving here, refused to stay with troubles. Nanyue Huairang, upon arriving here, refused to descend the mountain with troubles. Furthermore, Linji Yixuan and Deshan Xuanjian exhausted their own strength to investigate Chan principles, troubled like a handleless alms bowl (A truly excellent article, but unfortunately there is no suitable annotation; this is precisely the original intention of the World Honored One under the Bodhi tree). Guifeng today is also adding to the obscurity for this idle matter, breaking it open for all of you from the beginning.' He struck his staff and said, 'One person has exposed cheeks behind their ears, and another is missing their front teeth. Furthermore, several people have only half a nostril.' There is no need to examine further; all of you should not stand here dozing off. You do not know that the rice basket and pot at home have been lost at once. If you do not believe it, just go home and check (If you want to observe his father, just observe his son. He is worthy of being a descendant of Wuju). Changlu of Yizhen in Yangzhou Prefecture
且庵守仁禪師
越州上虞人。依雪堂于烏巨。聞普說曰。今之兄弟。做工夫。正如習射。先安其足。后習其法。后雖無心。以久習故。箭發皆中。喝一喝曰。只今箭發也。看看。師不覺。倒身作避箭勢。忽大悟(須知古人悟處。不在箭頭上) 上堂。百千三昧。無量妙門。今日且庵不惜窮性命。祇做一句子說與諸人。乃卓拄杖下座(盡大地無一人不知。不勞更下注腳) 嘗頌臺山婆話曰。開個燈心皁角鋪。日求升合度朝昏。只因風雨連綿久。本利一空愁倚門。
臺州府萬佛心聞曇賁禪師
永嘉人 上堂。一見便見。八角磨盤空里轉。(一句是知到底。恰如病眼見空花)一得永得。辰錦硃砂如墨黑。(一句是行到底。摺合歸來炭里坐)秋風吹渭水。已落雲門三句里。(若道出得。無有是處)落葉滿長安。幾個而今不被瞞。(認奴作郎者千千萬)豎拂子曰。瞞得瞞不得。(一風都攝。然後轉向那邊)總在萬年手裡。還會么。華頂月籠招手石。斷橋水落捨身巖(顯出元要。今人失其旨矣) 住江心病起。上堂。維摩病。說盡道理。龍翔病。咳嗽不已。咳嗽不已。說盡道理。說盡道理。咳嗽不已。汝等諸人。還識得其中意旨也未。本是長江吃冷水。卻教露柱患頭風(諸公要見露柱則易。要見長江則難。何故
【現代漢語翻譯】 現代漢語譯本 且庵守仁禪師 越州（今浙江紹興）上虞人。他跟隨雪堂禪師在烏巨山修行。聽到雪堂禪師開示說：『如今的修行人，做功夫，就像練習射箭。先站穩腳跟，然後學習射箭的方法。之後即使無心，因為長期練習的緣故，箭發皆中。』雪堂禪師喝一聲說：『就是現在箭發了！看看！』且庵禪師不知不覺地倒地，做出躲避箭的姿勢，忽然大悟（要知道古人開悟的地方，不在箭頭上）。 上堂說法時，他說：『百千三昧（各種禪定），無量妙門（無數的修行法門），今天且庵我不惜耗盡性命，只用一句話說給你們聽。』於是拄著拄杖下座（整個大地沒有一個人不知道，不勞再加註釋）。 曾經作頌讚揚臺山婆的話說：『開個燈心皁角鋪，每天求升斗合計算著早晚。只因爲風雨連綿太久，本錢和利潤都空了，愁得倚著門。』
臺州府萬佛心聞曇賁禪師 永嘉（今浙江溫州）人。上堂說法時，他說：『一見便見，八角磨盤在空中轉。（一句話就知到底，恰如病眼看見空花）一得永得，辰錦硃砂像墨一樣黑。（一句話就行到底，摺合歸來炭里坐）秋風吹渭水，已經落在雲門三句里。（如果說得出，就沒有是處）落葉滿長安，有幾個現在不被瞞騙。（認奴作郎的人千千萬萬）』 豎起拂塵說：『瞞得住瞞不住？（一風都攝，然後轉向那邊）總在萬年手裡。』會嗎？華頂峰的月光籠罩著招手石，斷橋的水落下去露出捨身巖（顯出元要，今人失其旨矣）。 住在江心寺時生病，上堂說法時說：『維摩詰（Vimalakirti，佛教在家菩薩的代表）生病，說盡了道理。龍翔（指龍翔禪師）生病，咳嗽不止。咳嗽不止，說盡了道理。說盡了道理，咳嗽不止。』你們這些人，還懂得其中的意旨嗎？本來是長江吃冷水，卻教露柱（寺廟中的柱子）患頭風（各位要見露柱容易，要見長江則難。為什麼呢？）。
【English Translation】 English version Zen Master Qiean Shouren A person from Shangyu, Yuezhou (present-day Shaoxing, Zhejiang). He followed Zen Master Xuetang at Mount Wuju. He heard Zen Master Pu say, 'Today's practitioners, when doing kung fu (spiritual practice), are just like practicing archery. First, they secure their footing, then they learn the method of archery. Afterwards, even without intention, because of long practice, every arrow hits the mark.' Zen Master Xuetang shouted, 'Right now, the arrow is released! Look!' Zen Master Qiean unconsciously fell to the ground, making a gesture of dodging the arrow, and suddenly had a great enlightenment (one must know that the place of enlightenment of the ancients was not on the arrowhead). When giving a Dharma talk, he said, 'Hundreds of thousands of Samadhis (various states of meditative absorption), immeasurable wonderful Dharma doors (countless methods of practice), today I, Qiean, will not hesitate to exhaust my life, and will only use one sentence to say to you all.' Then he leaned on his staff and descended from the seat (there is no one in the entire earth who does not know, no need to add further commentary). He once composed a verse praising the words of Old Woman Tai: 'Opening a shop selling lamp wicks and soap beans, daily seeking measures of grain, calculating morning and evening. Only because the wind and rain have been continuous for too long, the capital and profit are all empty, worriedly leaning against the door.'
Zen Master Xinwen Tanben of Wanfo Temple, Taizhou Prefecture A person from Yongjia (present-day Wenzhou, Zhejiang). When giving a Dharma talk, he said, 'Seeing at once, the octagonal millstone turns in the empty sky. (One sentence knows the bottom line, just like diseased eyes seeing empty flowers) Gaining once, gaining forever, cinnabar as black as ink. (One sentence goes to the end, folding back to sit in the charcoal) The autumn wind blows the Wei River, already falling into the three sentences of Yunmen. (If you can say it, there is no place to be found) Fallen leaves fill Chang'an, how many are not being deceived now. (There are thousands upon thousands who recognize a servant as their master)' Raising the whisk, he said, 'Can it be concealed or not? (One wind gathers all, then turns to that side) It's all in the hands of ten thousand years.' Do you understand? The moon on Huading Peak shrouds the beckoning stone, the water at Broken Bridge falls to reveal the Self-Sacrifice Rock (revealing the original essence, today's people have lost its meaning). When living at Jiangxin Temple, he fell ill. When giving a Dharma talk, he said, 'Vimalakirti (Vimalakirti, representative of Buddhist lay bodhisattvas) is ill, explaining all the principles. Longxiang (referring to Zen Master Longxiang) is ill, coughing incessantly. Coughing incessantly, explaining all the principles. Explaining all the principles, coughing incessantly.' Do you all understand the meaning within? Originally, it is the Yangtze River drinking cold water, yet it causes the pillar (pillar in the temple) to suffer from a headache (It is easy for you all to see the pillar, but difficult to see the Yangtze River. Why?).
。萬頃碧琉璃。浸破雙瞳子) 僧問。百丈卷席。意旨如何。師曰。賊過後張弓(者里會得。誰敢鈍置伊)。
高麗國坦然國師
少嗣王位。欽慕宗乘。因海商方景仁抵四明。錄無示語歸。師閱之。啟悟。即棄位圓顱。作書。以語要及四威儀偈。令景仁呈無示。示答曰。佛祖出興於世。無一法與人。實使其自信自悟。自證自到。具大知見。如所見而說。如所說而行。山河大地。草木叢林。相與證明。其來久矣。后復通嗣法書。其略曰。生死海中。矌劫難渡。得遇本分宗師。以三要印子。驗定其法。實謂盲龜值浮木孔耳。
九江府東林卍庵道顏禪師
潼州鮮于氏子 上堂。一葉落。天下秋。一塵起。大地收。鳥窠吹布毛。便有人悟去。今時學者。為甚麼卻不識自己。良久曰。莫錯怪人好 上堂。諸人知處。良遂總知。良遂知處。諸人不知。作么生是良遂知處。乃曰。鸕鶿語鶴 上堂。仲冬嚴寒。三界無安。富者快樂。貧者飢寒。不識元旨。錯認定盤。何也。牛頭安尾上。北斗面南看 上堂。一滴滴水。一滴滴凍。天寒人寒。風動幡動。雲門扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。不出諸人十二時中。尋常受用。
福州府西禪此庵守凈禪師
上堂。談元說
【現代漢語翻譯】 現代漢語譯本：萬頃碧綠的琉璃，浸透了我的雙眼。（萬頃碧琉璃：形容廣闊清澈的水面；雙瞳子：指禪師的眼睛，表示被眼前的景象深深吸引）有僧人問：『百丈禪師捲起坐席，意旨是什麼？』（百丈：指百丈懷海禪師；卷席：指百丈禪師的一種教學方式，通過捲起坐席來表示結束或開始）禪師回答說：『就像小偷過後才張弓。（賊過後張弓：比喻事後才採取行動，已經晚了。者里會得：這裡領會；鈍置伊：怠慢它）誰敢怠慢它呢？』 高麗國坦然國師（高麗國：古代朝鮮半島上的國家；坦然國師：禪師的稱號） 年少時繼承王位，欽佩和嚮往禪宗。因為海商方景仁抵達四明（四明：浙江寧波的古稱），抄錄了無示禪師的語錄帶回。國師閱讀後，有所領悟，隨即放棄王位，剃度出家。寫信，附上對禪語要旨的理解以及四威儀偈（四威儀：指行、住、坐、臥四種儀態），讓方景仁呈給無示禪師。無示禪師回覆說：『佛祖出現在世間，沒有一法可以給人，實際上是使人自信自悟，自己證得，自己到達。具備大知見（大知見：指對佛法的深刻理解和領悟），如所見而說，如所說而行。山河大地，草木叢林，都在相互證明，這種情況由來已久了。』後來又寄去嗣法書（嗣法書：禪宗中表示傳承關係的文書），其中大略是說：『在生死大海中，曠劫（曠劫：極長的時間）難以渡過，有幸遇到本分宗師（本分宗師：指真正懂得禪宗精髓的老師），用三要印子（三要印子：禪宗用語，指重要的修行方法）來驗證他的法，實在就像盲龜遇到浮木孔一樣啊。（盲龜值浮木孔：比喻極其難得的機緣）』 九江府東林卍庵道顏禪師（九江府：古代行政區域；東林：指東林寺；卍庵：禪師的稱號） 是潼州鮮于氏的兒子。禪師上堂說法：『一片樹葉落下，天下就知道秋天來了。一粒塵埃升起，大地就被它收攝。鳥窠禪師吹動布毛，就有人因此而悟道。現在的學人，為什麼卻不認識自己呢？』良久后說：『不要錯怪別人啊！』禪師上堂說法：『你們知道的地方，良遂（人名，此處指代大眾）都知道。良遂知道的地方，你們卻不知道。』什麼是良遂知道的地方呢？於是說：『鸕鶿（一種水鳥）在說鶴的話。』禪師上堂說法：『仲冬（農曆十一月）時節，非常寒冷，三界（三界：佛教指欲界、色界、無色界）都沒有安寧。富人快樂，窮人飢寒。不認識根本的宗旨，錯誤地認定了算盤。』為什麼呢？『因為牛頭安在尾巴上，北斗星面向南方看。』禪師上堂說法：『一滴滴水，一滴滴結冰。天氣寒冷，人也寒冷，風吹動，幡也動。雲門禪師的扇子，𨁝地跳上三十三天（三十三天：佛教用語，指欲界第二天），撞著了帝釋（帝釋：佛教護法神）的鼻孔。東海的鯉魚捱了一棒，雨水像盆倒一樣傾瀉。這些都不超出你們十二時中（十二時中：指一天中的任何時候），尋常的受用。』 福州府西禪此庵守凈禪師（福州府：古代行政區域；西禪：指西禪寺；此庵：禪師的稱號） 禪師上堂說法：『談論玄妙的道理』
【English Translation】 English version: 'Ten thousand acres of green glass, soaking through my pupils.' (Ten thousand acres of green glass: describes a vast and clear expanse of water; pupils: refers to the Zen master's eyes, indicating being deeply attracted by the scene before him) A monk asked: 'What is the meaning of Baizhang (Baizhang: refers to Zen Master Baizhang Huaihai) rolling up the mat?' (rolling up the mat: refers to a teaching method of Zen Master Baizhang, using rolling up the mat to indicate the end or beginning) The Zen master replied: 'It's like drawing the bow after the thief has gone.' (drawing the bow after the thief has gone: a metaphor for taking action after it's too late. Those who understand here, who dares to neglect it?) Who dares to neglect it? Goryeo National Master Tanhyeon (Goryeo: an ancient kingdom on the Korean Peninsula; National Master Tanhyeon: the title of the Zen master) He inherited the throne at a young age, admiring and longing for Zen Buddhism. Because the merchant Fang Jingren arrived in Siming (Siming: the ancient name of Ningbo, Zhejiang), he copied Zen Master Wushi's sayings and brought them back. After reading them, the National Master had some understanding, and immediately abandoned the throne and became a monk. He wrote a letter, attaching his understanding of the essence of Zen sayings and the Four Dignities Gatha (Four Dignities: refers to the four postures of walking, standing, sitting, and lying down), and asked Fang Jingren to present it to Zen Master Wushi. Zen Master Wushi replied: 'The Buddha appeared in the world, without a single Dharma to give to people, but actually to make people self-confident and self-enlightened, to prove it themselves, and to arrive themselves. Possessing great knowledge and insight (great knowledge and insight: refers to a deep understanding and realization of the Dharma), speaking as seen, and acting as spoken. Mountains, rivers, earth, grass, and forests are all proving each other, and this situation has been going on for a long time.' Later, he sent a letter of Dharma transmission (letter of Dharma transmission: a document in Zen Buddhism indicating the relationship of inheritance), which roughly said: 'In the sea of birth and death, it is difficult to cross for eons (eons: extremely long time). Fortunately, I met a fundamental master (fundamental master: refers to a teacher who truly understands the essence of Zen Buddhism), and used the three essential seals (three essential seals: a term in Zen Buddhism, referring to important practice methods) to verify his Dharma. It is really like a blind turtle encountering a hole in a floating log.' (a blind turtle encountering a hole in a floating log: a metaphor for an extremely rare opportunity) Zen Master Wan'an Daoyan of Donglin Temple in Jiujiang Prefecture (Jiujiang Prefecture: an ancient administrative region; Donglin: refers to Donglin Temple; Wan'an: the title of the Zen master) He was the son of the Xianyu family in Tongzhou. The Zen master ascended the hall to preach: 'One leaf falls, and the world knows that autumn has come. One grain of dust rises, and the earth is collected by it. Zen Master Niaoke blew the cloth hair, and someone became enlightened because of it. Why don't today's scholars recognize themselves?' After a long time, he said: 'Don't blame others!' The Zen master ascended the hall to preach: 'What you know, Liang Sui (a person's name, here referring to the public) all knows. What Liang Sui knows, you don't know.' What is the place that Liang Sui knows? So he said: 'The cormorant (a kind of water bird) is speaking the words of the crane.' The Zen master ascended the hall to preach: 'In the mid-winter (November in the lunar calendar) season, it is very cold, and the three realms (three realms: in Buddhism, refers to the desire realm, the form realm, and the formless realm) have no peace. The rich are happy, and the poor are hungry and cold. Not knowing the fundamental purpose, mistakenly identifying the abacus.' Why? 'Because the cow's head is placed on the tail, and the Big Dipper faces south.' The Zen master ascended the hall to preach: 'A drop of water, a drop of freezing. The weather is cold, and people are cold, the wind blows, and the banner moves. Zen Master Yunmen's fan, suddenly jumped up to the thirty-third heaven (thirty-third heaven: a Buddhist term, referring to the second day of the desire realm), bumping into the nose of Emperor Shitian (Emperor Shitian: a Buddhist protector god). The carp in the East China Sea was hit with a stick, and the rain poured down like a basin. These do not exceed your twelve hours (twelve hours: refers to any time of the day), ordinary enjoyment.' Zen Master Cian Shoujing of Xichan Temple in Fuzhou Prefecture (Fuzhou Prefecture: an ancient administrative region; Xichan: refers to Xichan Temple; Cian: the title of the Zen master) The Zen master ascended the hall to preach: 'Talking about profound principles'
妙。撒屎撒尿。行棒行喝。將鹽止渴。立主立賓。華擘宗乘。設或總不恁么。又是鬼窟里坐。到者里山僧已是打退鼓。且道諸人尋常心憤憤口悱悱。合作么生。莫將閑學解。埋沒祖師心 上堂。道是常道。心是常心。汝等諸人。聞山僧恁么道。便道我會也。大盡三十日。小盡二十九。頭上是天。腳下是地。耳里聞聲。鼻里出氣。(此今日之通病也)忽若四大海水在汝頭上。毒蛇穿你眼睛。蝦蟆入你鼻孔。又作么生 上堂。閉卻口。時時說。截卻舌。無間歇。無間歇。最奇絕。最奇絕。眼中屑。既是奇絕。為甚麼卻成眼中屑。了了了時無可了。元元元處亦須呵(有問貍奴白牯。燈籠露柱。還被呵也無。但向伊道。近來法令稍嚴。不許攙奪行市) 上堂。佛祖頂𩕳上。有潑天大路。未透生死關。如何敢進步。不進步。大千沒遮護。一句絕言詮。那吒擎鐵柱 問不施寸刃。請師相見。師曰。逢強即弱。曰何得埋兵擢鬥。師曰。祇為阇黎寸刃不施曰未審向上還有事也無。師曰有。曰如何是向上事。師曰。敗將不斬(者僧有頭無尾)。
處州府連雲道能禪師
僧問。鏡清六刮。意旨如何。師曰。穿卻你鼻孔。曰學人有鼻孔即穿。無鼻孔又穿個甚麼。師曰。抱贓叫屈。曰如何是就毛刮塵。師曰。筠袁虔吉頭上插筆。曰
【現代漢語翻譯】 現代漢語譯本： 妙。拉屎撒尿。用棍棒打用呵斥。用鹽止渴。確立主位確立賓位。華山擘開禪宗。假設完全不是這樣，又是坐在鬼窟里。到這裡我這個山僧已經是鳴金收兵了。那麼諸位平常心裡憤憤不平，口裡喋喋不休，應該怎麼做呢？不要用空洞的學理解釋，埋沒祖師的心意。 上堂開示。說是常道，心是常心。你們這些人，聽我這麼說，就說我明白了。大月三十天，小月二十九天。頭上是天，腳下是地。耳朵里聽到聲音，鼻子里呼出氣息。（這是當今的通病啊）忽然如果四大海水都在你頭上，毒蛇穿過你的眼睛，蛤蟆進入你的鼻孔，又該怎麼辦？ 上堂開示。閉上嘴，時時都在說。截斷舌頭，沒有間斷。沒有間斷，最奇特絕妙。最奇特絕妙，眼中的灰塵。既然是奇特絕妙，為什麼卻成了眼中的灰塵？完全了悟時沒有什麼可以了悟，最初的最初也要呵斥（有人問貍貓、白牛、燈籠、露柱，也要被呵斥嗎？就對他說，最近法令稍微嚴格，不允許搶奪市場）。 上堂開示。佛祖頭頂上，有寬闊的大路，沒有透出生死關，怎麼敢前進。不前進，整個大千世界沒有遮護。一句話斷絕言語詮釋，那吒（佛教護法神）擎著鐵柱。 問：不使用寸刃，請老師相見。老師說：遇到強的就示弱。問：為什麼埋藏軍隊隱藏戰鬥力？老師說：只因爲你寸刃不施。問：不知道向上還有什麼事？老師說：有。問：什麼是向上事？老師說：敗將不斬（這個僧人有頭無尾）。
處州府連雲道能禪師
僧人問：鏡清六刮，意旨如何？老師說：穿破你的鼻孔。問：學人有鼻孔就穿，沒有鼻孔又穿什麼？老師說：抱贓叫屈。問：如何是就毛刮塵？老師說：筠州、袁州、虔州、吉州頭上插筆。
【English Translation】 English version: Marvelous. Defecating and urinating. Using sticks and shouts. Using salt to quench thirst. Establishing the host, establishing the guest. Huashan splits the Zen sect. Supposing it's not like this at all, it's sitting in a ghost cave. Here, this mountain monk has already sounded the retreat. So, what should you all do, who are usually indignant in your hearts and garrulous in your mouths? Don't use empty scholarly explanations to bury the patriarch's mind. Ascending the hall for instruction. Saying is the constant way, the mind is the constant mind. You people, hearing me say this, then say I understand. The big month has thirty days, the small month has twenty-nine days. Above the head is the sky, below the feet is the earth. The ears hear sounds, the nose breathes out air. (This is today's common ailment.) Suddenly, if the four great seas are all on your head, poisonous snakes pierce your eyes, toads enter your nostrils, what then? Ascending the hall for instruction. Shut your mouth, always speaking. Cut off the tongue, without interruption. Without interruption, most wonderful and unique. Most wonderful and unique, dust in the eye. Since it is wonderful and unique, why does it become dust in the eye? When completely understood, there is nothing to understand, the very beginning must also be scolded (Someone asks, do tabby cats, white cows, lanterns, and pillars also need to be scolded? Just tell him, recently the laws are a bit stricter, not allowed to snatch the market). Ascending the hall for instruction. On the Buddha's head, there is a wide road, without penetrating the gate of birth and death, how dare you advance. Not advancing, the entire great thousand world has no protection. A sentence cuts off verbal explanation, Nezha (Buddhist protector deity) holds up the iron pillar. Asked: Without using an inch of blade, please meet the teacher. The teacher said: Meeting strength, show weakness. Asked: Why bury the troops and hide the fighting power? The teacher said: Only because you don't use an inch of blade. Asked: I don't know if there is anything further up? The teacher said: Yes. Asked: What is the matter further up? The teacher said: A defeated general is not beheaded (This monk has a head but no tail).
Chan Master Daoneng of Lianyun Road, Chuzhou Prefecture
A monk asked: Jingqing's six scrapes, what is the meaning? The teacher said: Pierce your nostrils. Asked: If the student has nostrils, then pierce them, if there are no nostrils, what do you pierce? The teacher said: Accusing while holding stolen goods. Asked: What is scraping dust off the fur? The teacher said: Inserting pens on the heads of Junzhou, Yuanzhou, Qianzhou, and Jizhou.
如何是就皮刮毛。師曰。石城虔化。說話廝罵。曰如何是就肉刮皮。師曰。嘉眉果閬。懷裡有狀。曰如何是就骨刮肉。師曰。漳泉福建。頭匾如扇。曰如何是就髓刮骨。師曰。洋瀾左蠡。無風浪起。曰髓又如何刮。師曰。十八十九。癡人夜走。曰六刮已蒙師指示。一言直截意如何。師曰。結舌有分(且道此老東刮西刮。畢竟颳著也無。今日有問。但云者里不消一刮。若問如何是一刮。答云。伸手縮手都打殺。如何是不消。答云。個個猢猢會著襪)。
杭州府靈隱最庵道印禪師
漢州人 上堂。大雄山下虎。南山鱉鼻蛇。等閑撞著。抱賞歸家。若也不惜好手。便與拔出重牙。有么有么 中秋上堂。舉馬大師與西堂百丈南泉玩月話。師曰。馬祖垂絲千尺。意在深潭。西堂振鬣。百丈擺尾。雖則衝波激浪。未免上他鉤線。南泉自謂躍過禹門。誰知依前落在巨網。即今莫有絕羅籠。出窠臼底么。也好出來露個訊息。貴知華藏門下。不致寂寥。其或未然。此夜一輪滿。清光何處無(出來露個訊息。道絕人荒。其或未然。門庭熱鬧)。
建寧府竹原宗元庵主
本郡連氏子 示眾。若究此事。如失卻鎖匙相似。祇管尋來尋去。忽然撞著。惡。在者里。開個鎖子。便見自家庫藏。一切受用。無不具足。不假外
【現代漢語翻譯】 現代漢語譯本： 『如何是就皮刮毛？』（如何是直接從皮上刮毛？） 師父說：『石城虔化，說話廝罵。』（石城虔化，說話時互相爭吵。） 『如何是就肉刮皮？』（如何是直接從肉上刮皮？） 師父說：『嘉眉果閬，懷裡有狀。』（嘉眉果閬，懷裡揣著訴狀。） 『如何是就骨刮肉？』（如何是直接從骨上刮肉？） 師父說：『漳泉福建，頭匾如扇。』（漳泉福建，頭扁得像扇子。） 『如何是就髓刮骨？』（如何是直接從髓上刮骨？） 師父說：『洋瀾左蠡，無風浪起。』（洋瀾左蠡，無風也會起浪。） 『髓又如何刮？』（髓又如何刮呢？） 師父說：『十八十九，癡人夜走。』（十八九歲，癡人在夜裡奔走。） 『六刮已蒙師指示，一言直截意如何？』（六種刮法已經蒙受師父指示，用一句話直接了當地表達是什麼意思？） 師父說：『結舌有分。』（說不出話來也是一種分。）（且說這位老人家東刮西刮，到底颳著了沒有？今天有人問，只說這裡不需要刮。如果問如何是一刮，回答說：伸手縮手都打殺。如何是不消？回答說：個個猢猻會著襪。）
杭州府靈隱最庵道印禪師
漢州人。上堂：大雄山下虎，南山鱉鼻蛇。等閑撞著，抱賞歸家。若也不惜好手，便與拔出重牙。有么有么？（有沒有？有沒有？）中秋上堂：舉馬大師與西堂、百丈、南泉玩月的話。師父說：馬祖垂絲千尺，意在深潭。西堂振鬣，百丈擺尾，雖則衝波激浪，未免上他鉤線。南泉自謂躍過禹門，誰知依前落在巨網。即今莫有絕羅籠，出窠臼底么？（現在有沒有能掙脫羅網，跳出舊框框的？）也好出來露個訊息，貴知華藏門下，不致寂寥。其或未然，此夜一輪滿，清光何處無？（出來露個訊息，道絕人荒。其或未然，門庭熱鬧。）
建寧府竹原宗元庵主
本郡連氏子。示眾：若究此事，如失卻鎖匙相似，祇管尋來尋去，忽然撞著，惡！在者里。開個鎖子，便見自家庫藏，一切受用，無不具足，不假外求。（如果探究這件事，就像丟失了鑰匙一樣，只管尋找來尋找去，忽然碰到了，啊！就在這裡。打開鎖，便看見自己的庫藏，一切享用，沒有不具備的，不需要向外尋求。）
【English Translation】 English version: 『What is scraping the hair directly from the skin?』 The master said, 『Shicheng (stone city) Qianhua (a place name), arguing and scolding while speaking.』 『What is scraping the skin directly from the flesh?』 The master said, 『Jia (a place name) Mei (a place name) Guo (a place name) Lang (a place name), holding a lawsuit in their arms.』 『What is scraping the flesh directly from the bone?』 The master said, 『Zhangzhou (a place name) Quanzhou (a place name) Fujian (a province name), heads as flat as fans.』 『What is scraping the bone directly from the marrow?』 The master said, 『Yanglan (a place name) Zuoli (a place name), waves rising without wind.』 『How then to scrape the marrow?』 The master said, 『Eighteen or nineteen, foolish people running at night.』 『The six scrapings have been instructed by the master, what is the meaning of a direct word?』 The master said, 『Being tongue-tied is also a share.』 (And this old man scrapes east and scrapes west, has he scraped anything after all? Today someone asks, just say there is no need to scrape here. If asked what is a scrape, answer: reaching out and withdrawing the hand are both killed. What is not needed? Answer: every monkey knows how to wear socks.)
Zen Master Zui'an Daoyin of Lingyin Temple in Hangzhou Prefecture
A person from Hanzhou. Ascending the hall: A tiger under Mount Great Hero, a turtle-nosed snake on South Mountain. Casually encountering them, embrace the reward and return home. If you don't cherish your good hands, then pull out their heavy teeth. Is there? Is there? Mid-Autumn Festival ascending the hall: Citing Master Ma's conversation with Xitang (a person's name), Baizhang (a person's name), and Nanquan (a person's name) about enjoying the moon. The master said: Mazu (a person's name) drops a thousand-foot silk thread, his intention is in the deep pool. Xitang shakes his mane, Baizhang wags his tail, although they rush through waves, they cannot avoid being caught on his hook. Nanquan claims to have leaped over the Yu Gate, who knows he still falls into the giant net. Is there anyone now who can break the net and get out of the rut? It would be good to come out and reveal some news, so that the Huazang (a Buddhist term) gate will not be lonely. If not, this night the moon is full, where is there no clear light? (Come out and reveal some news, the road is cut off and the land is desolate. If not, the gate is bustling.)
Hermit Zongyuan of Zhuyuan in Jianning Prefecture
A Lian clansman from this prefecture. Instructing the assembly: If you investigate this matter, it is like losing a key. Just keep searching and searching, suddenly you bump into it, ah! It's right here. Open the lock, and you will see your own treasury, everything you need is complete, there is no need to seek outside.
求。別有甚麼事 示眾。諸方為人抽釘拔楔。解黏去縛。我者里為人添釘著楔。加繩加縛了。送向深潭裡。待他自去理會(且道是抽㧞語。是添著語。若道是添著語。孤負竹原。若道是抽㧞語。孤負自己。要得不孤負么。問取張家打油匠去) 示眾。主法之人。氣吞宇宙。為大法王。若是釋迦老子達磨大師出來。也教伊叉手向我背後立地。直得寒毛卓豎。亦未為分外 垂語曰。者一些子。恰如撞著殺人漢相似。你若不殺他。他便殺了你(無迴避處。設有問狹路相逢時如何。向伊道甚處得相逢)。
溫州府凈居尼妙道禪師
延平尚書黃裳之女 上堂。問答罷。乃曰。問話且止。直饒有傾湫之辯。倒岳之機。衲僧門下。一點用不著。且佛未出世時。一事全無。我祖西來。便有許多建立。至今累及兒孫。山僧於人天眾前。無風起浪。語默該不盡底。彌亙大方。言詮說不及處。遍周沙界。通身是眼。覿面當機。電卷星馳。如何湊泊。(你看他女子。有如此丈夫氣概)有時一喝。生殺全威。有時一喝。佛祖莫辨。有時一喝。八面受敵。有時一喝。自救不了。遂喝一喝曰。且道者一喝。是生殺全威邪。是佛祖莫辨邪。是八面受敵邪。是自救不了邪。若向者里辨別得。堪報不報之恩。脫或未然。山僧無夢說夢去也。拈起
【現代漢語翻譯】 現代漢語譯本： 求。沒有什麼事可以示眾。（通常）各方為人抽釘拔楔，解開束縛。我這裡為人添釘著楔，加繩加縛了，送到深潭裡，讓他自己去理會。（且說這是抽拔之語，還是添著之語？若說是添著之語，就辜負了竹原；若說是抽拔之語，就辜負了自己。想要不辜負嗎？問問張家打油匠去。）示眾。主法之人，氣吞宇宙，為大法王。若是釋迦老子（釋迦牟尼佛）達磨大師（菩提達摩）出來，也教他叉手向我背後立地，直得寒毛卓豎，也未算過分。垂語說，這一點子，恰如撞著殺人漢相似，你若不殺他，他便殺了你。（無迴避處，設若有人問狹路相逢時如何？向他說甚處得相逢）。
溫州府凈居尼妙道禪師
延平尚書黃裳之女。上堂。問答完畢。於是說，問話且停止。縱然有傾湫（傾倒深潭之水）的辯才，倒岳（顛倒山嶽）的機鋒，衲僧（出家人）門下，一點用處也沒有。且佛未出世時，一事全無。我祖西來，便有許多建立，至今累及兒孫。山僧於人天眾前，無風起浪，語默該不盡底，彌亙大方，言詮說不及處，遍周沙界。通身是眼，覿面當機，電卷星馳，如何湊泊？（你看他女子，有如此丈夫氣概！）有時一喝，生殺全威；有時一喝，佛祖莫辨；有時一喝，八面受敵；有時一喝，自救不了。遂喝一喝說，且道這一喝，是生殺全威呢，是佛祖莫辨呢，是八面受敵呢，是自救不了呢？若向這裡辨別得，堪報不報之恩。脫或未然，山僧無夢說夢去也。拈起
【English Translation】 English version: Pray. There's nothing to demonstrate to the assembly. (Usually) all sides draw out nails and remove wedges for people, untying bonds. Here, I add nails and drive in wedges for people, adding ropes and binding them, sending them into deep pools, letting them sort it out themselves. (Now, is this speech of drawing out or adding? If it's speech of adding, it betrays Zhuyuan; if it's speech of drawing out, it betrays oneself. Want to not betray either? Go ask the oil-making craftsman of the Zhang family.) Demonstrate to the assembly. The person presiding over the Dharma, with breath swallowing the universe, is the great Dharma king. If Shakyamuni Buddha (釋迦老子) and Bodhidharma (達磨大師) were to appear, I would also have them stand with hands folded behind me, making their hair stand on end, and it wouldn't be excessive. Concluding remarks: This little bit is just like encountering a murderer; if you don't kill him, he will kill you. (There's no avoiding it; if someone asks what to do when meeting on a narrow road? Tell them, 'Where could we meet?')
Chan Master Miaodao, a nun of Jingju Monastery in Wenzhou Prefecture
Daughter of Huang Shang, Minister of Yanping. Ascending the hall. After the questions and answers, she said, 'Let the questioning stop. Even if you have the eloquence to overturn deep pools and the sharpness to topple mountains, it's of no use at all under the gate of a monastic. Moreover, before the Buddha appeared in the world, there was nothing at all. When our ancestor came from the West, there were many establishments, which have burdened descendants to this day. This mountain monk, before the assembly of humans and gods, stirs up waves without wind, speech and silence encompassing the inexhaustible, vast and boundless, words and explanations unable to reach, pervading the realms of the sands. The whole body is eyes, directly facing the opportunity, lightning flashes and stars shoot, how to reconcile? (Look at this woman, having such a manly spirit!) Sometimes a shout, with full authority over life and death; sometimes a shout, Buddhas and ancestors indistinguishable; sometimes a shout, facing enemies on all sides; sometimes a shout, unable to save oneself.' Then she shouted once, saying, 'Now, tell me, is this shout full authority over life and death? Is it Buddhas and ancestors indistinguishable? Is it facing enemies on all sides? Is it unable to save oneself? If you can distinguish it here, you can repay the kindness that cannot be repaid. If not, this mountain monk is just talking dreams without dreams.' Picking up
拂子曰。還見么。若見。被見刺所障。擊禪床曰。還聞么。若聞。被聲塵所惑。直饒離見絕聞。正是二乘小果。跳出一步。蓋色騎聲。全放全收。主賓互換。所以道。欲知佛性義。當觀時節因緣。敢問諸人。即今是甚麼時節。蕩蕩仁風扶聖化。熙熙和氣助昇平。擲拂子下座 問如何是佛。師曰。非佛。曰如何是佛法大意。師曰。骨底骨董 問言無展事。語不投機時如何。師曰。未屙已前。墮坑落塹。
蘇州府資壽尼無著妙總禪師
丞相蘇頌孫女也(悟緣見前錄) 上堂。宗乘一唱。三藏絕詮。祖令當行。十方坐斷。二乘聞之怖走。十地到此猶疑。若是俊流。未言而喻。設使用移星換斗底手段。施攙旗奪鼓底機關。猶是空拳。豈有實義。向上一路。千聖不傳。學者勞形。如猿捉影。靈山付囑。俯徇時機。演唱三乘。各隨根器。山僧今日與此界他方。乃佛乃祖。山河大地。草木叢林。現前四眾。各轉大法輪。交光相羅。如寶絲網。若一草一木不轉法輪。則不得名為轉大法輪。所以道於一毫端。現寶王剎。坐微塵里。轉大法輪。乘時于其中間。作無量無邊廣大佛事。周遍法界。一為無量。無量為一。小中現大。大中現小。不動步游彌勒樓閣。不返聞入觀音普門。情與無情。性相平等。不是神通妙用。亦非法爾如
【現代漢語翻譯】 現代漢語譯本 拂子說：『還看見么？』如果看見，就被『見刺』（指執著于所見）所障礙。說完，敲擊禪床說：『還聽見么？』如果聽見，就被『聲塵』（指聲音的干擾）所迷惑。即使能夠脫離見和聞，也只是二乘（聲聞乘和緣覺乘）的小果境界。要跳出這一步，就要能夠駕馭色和聲，完全放開也完全收回，主體和客體相互轉換。所以說：『想要知道佛性的意義，應當觀察時節因緣。』請問各位，現在是什麼時節？浩蕩的仁風扶持著聖明的教化，熙熙的和氣輔助著太平盛世。說完，放下拂子，走下禪座。 有人問：『什麼是佛？』 禪師回答：『非佛。』 又問：『什麼是佛法的大意？』 禪師回答：『骨底骨董（指徹底、純粹）。』 有人問：『言語無法表達實情，話語不能投合時機時，該怎麼辦？』 禪師回答：『還沒拉屎之前，就已經掉進坑裡了。』
蘇州府資壽尼無著妙總禪師
（她是丞相蘇頌的孫女）(悟緣的事蹟見前錄) 上堂說法：宗門的宗旨一旦唱出，三藏（經、律、論）的詮釋都顯得多餘。祖師的命令應當奉行，十方世界都被截斷。二乘（聲聞乘和緣覺乘）聽了會害怕逃走，十地菩薩到了這裡還會疑惑。如果是俊才，不用言語就能領悟。即使使用移星換斗的手段，施展攙旗奪鼓的機關，也只是空拳，沒有實際意義。向上一路，千聖（指歷代聖人）不傳，學者勞神費力，就像猿猴捉影子。靈山會上佛陀的付囑，是順應時機，演說三乘（聲聞乘、緣覺乘、菩薩乘），各自隨順根器。山僧我今天與此界他方，無論是佛是祖，山河大地，草木叢林，現前的四眾弟子，各自轉大法輪，交相輝映，如同寶絲網。如果一草一木不轉法輪，就不能稱為轉大法輪。所以說，在一根毫毛的尖端，顯現寶王剎（指莊嚴的佛國），坐在微小的塵埃里，轉大法輪。隨時在其中間，作無量無邊廣大的佛事，周遍法界。一即是無量，無量即是一。小中顯現大，大中顯現小。不用動步就能遊歷彌勒樓閣，不用反聞就能進入觀音普門。有情和無情，自性與現象平等無二。這不是神通妙用，也不是理所當然。
【English Translation】 English version Fuzi (a kind of whisk) said, 'Do you still see?' If you see, you are obstructed by the 'seeing thorn' (referring to attachment to what is seen). After speaking, he struck the Zen bed and said, 'Do you still hear?' If you hear, you are deluded by the 'sound dust' (referring to the disturbance of sound). Even if you can escape seeing and hearing, it is only the small fruit of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). To jump out of this step, you must be able to control form and sound, completely release and completely retract, with subject and object interchanging. Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' May I ask everyone, what time is it now? The vast benevolent wind supports the holy transformation, and the harmonious atmosphere assists the rise of peace.' After speaking, he put down the Fuzi and stepped down from the Zen seat. Someone asked, 'What is Buddha?' The Zen master replied, 'Non-Buddha.' Then asked, 'What is the great meaning of the Buddha-dharma?' The Zen master replied, 'Bone-deep and thorough (referring to complete and pure).' Someone asked, 'What should be done when words cannot express the truth and speech cannot meet the occasion?' The Zen master replied, 'Before you have even defecated, you have already fallen into the pit.'
Zen Master Wuzhuo Miaozong, a nun of Zishou Temple in Suzhou Prefecture
(She was the granddaughter of Prime Minister Su Song) (The deeds of Wuyuan are recorded in the previous record) Ascending the Dharma hall and speaking: Once the principle of the Zen school is proclaimed, the interpretations of the Tripiṭaka (three collections of Buddhist texts: Sutra, Vinaya, and Abhidharma) all seem superfluous. The command of the patriarch should be followed, and the ten directions of the world are cut off. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) will be afraid and run away upon hearing this, and even the ten-bhūmi (ten stages of Bodhisattva development) Bodhisattvas will still doubt when they arrive here. If one is a talented person, they can understand without words. Even if one uses the means of moving stars and changing constellations, and employs the mechanisms of seizing flags and drums, it is still just an empty fist, without real meaning. The path upwards is not transmitted by the thousand sages (referring to past sages), and scholars labor in vain, like monkeys grasping at shadows. The Buddha's entrustment at Vulture Peak (Gṛdhrakūṭa), is to comply with the times, expounding the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), each according to their capacity. I, the mountain monk, today, together with this world and other worlds, whether Buddha or patriarch, mountains, rivers, earth, grasses, trees, and forests, and the present fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās), each turns the great Dharma wheel, interweaving and shining, like a jeweled net. If a single blade of grass or tree does not turn the Dharma wheel, it cannot be called turning the great Dharma wheel. Therefore, it is said that on the tip of a single hair, the jeweled Buddha-land (Buddhakshetra) appears, and sitting in a tiny speck of dust, the great Dharma wheel is turned. Constantly in the midst of it, immeasurable and boundless great Buddha-deeds are performed, pervading the Dharma realm. One is immeasurable, and immeasurable is one. The small manifests the large, and the large manifests the small. Without moving a step, one can travel to Maitreya's pavilion, and without turning the hearing inward, one can enter Avalokiteśvara's universal gate. Sentient and non-sentient beings, nature and phenomena are equal and non-dual. This is not a miraculous power, nor is it a matter of course.
然。於此倜儻分明。(作么生是倜儻分明。還著得語么)皇恩佛恩。一時報足且道如何是報恩一句。天高群像正。海闊百川朝 上堂。舉雲門示眾。十五日已前則不問。十五日已后道將一句來。自代云。日日是好日。師曰。日日是好日。佛法世法盡周畢。不須特地覓幽元。祇管缽盂兩度濕。(日日是好日。佛法世法都不涉。東家老兒腳底彎。西家阿婆背心凸)問如何是奪人不奪境。師曰。野花開滿路。遍地是清香。曰如何是奪境不奪人。師曰。茫茫宇宙人無數。幾個男兒是丈夫。(有得他嘲笑)曰。如何是人境俱不奪。師曰。處處綠楊堪繫馬。家家門首透長安。曰如何是人境兩俱奪。師曰。雪覆蘆花。舟橫斷岸。曰人境已蒙師指示。向上宗乘事若何。師便打。
長沙府大溈山法寶禪師
福州人 上堂。千般言。萬種喻。祇要教君早回去。夜來一片黑雲生。莫教錯卻山前路。咄 上堂。喚作竹篦則觸。不喚作竹篦則背。直須師子咬人。莫學韓獹逐塊。呵呵呵。會不會。金剛腳下鐵崑崙。捉得明州憨布袋(鐵崑崙憨布袋。引得兒童眼搭癡。正好團團去逐塊)。
德安府隨州大洪老訥祖證禪師
上堂。萬象之中獨露身。如何說個獨露底道理。豎拂子曰。到江吳地盡。(師家米盡柴無)隔岸越山多(
【現代漢語翻譯】 現代漢語譯本： 是這樣。於此灑脫分明。（怎麼是灑脫分明？還用得著說話嗎？）皇恩佛恩，一時報答完畢，且說如何是報恩一句？天高群星正，海闊百川朝。 上堂。舉雲門禪師開示大眾：十五日以前則不問，十五日以後道出一句來。自作代替說：日日是好日。禪師說：日日是好日，佛法世法都周全完畢，不必特地尋找幽深玄妙，只管缽盂兩次濕。（日日是好日，佛法世法都不涉及，東家老頭腳底彎，西家老婦背心凸） 問：如何是奪人不奪境？禪師說：野花開滿路，遍地是清香。問：如何是奪境不奪人？禪師說：茫茫宇宙人無數，幾個男兒是丈夫。（有得他嘲笑）問：如何是人境俱不奪？禪師說：處處綠楊堪繫馬，家家門首透長安。問：如何是人境兩俱奪？禪師說：雪覆蘆花，舟橫斷岸。問：人境已蒙師指示，向上宗乘事若何？禪師便打。
長沙府大溈山法寶禪師
福州人。上堂：千般言，萬種比喻，只要教你早回去。夜來一片黑雲生，莫教錯卻山前路。咄！ 上堂：喚作竹篦則觸，不喚作竹篦則背。直須獅子咬人，莫學韓獹逐塊。呵呵呵，會不會？金剛腳下鐵崑崙，捉得明州憨布袋（鐵崑崙憨布袋，引得兒童眼搭癡，正好團團去逐塊）。
德安府隨州大洪老訥祖證禪師
上堂：萬象之中獨露身，如何說個獨露的道理？豎起拂塵說：到江吳地盡。（師家米盡柴無）隔岸越山多。
【English Translation】 English version: So it is. Here, it is unrestrained and clear. (What is unrestrained and clear? Is it still necessary to speak?) The Emperor's grace and the Buddha's grace are repaid at once. Now, how about a phrase for repaying grace? The sky is high, and all the stars are in their proper places; the sea is vast, and all the rivers flow towards it. Ascending the hall, he cited Yunmen's (a famous Chan master) instruction to the assembly: 'I will not ask about before the fifteenth day; after the fifteenth day, speak a phrase.' He substituted himself, saying: 'Every day is a good day.' The Master said: 'Every day is a good day; the Buddha-dharma and worldly dharmas are all complete. There is no need to specially seek the profound and mysterious; just be mindful of the bowl getting wet twice.' (Every day is a good day; the Buddha-dharma and worldly dharmas are not involved. The old man of the east village has a bent foot; the old woman of the west village has a protruding back.) Asked: 'What is seizing the person but not the environment?' The Master said: 'Wildflowers bloom all over the road; everywhere is a fresh fragrance.' Asked: 'What is seizing the environment but not the person?' The Master said: 'In the vast universe, there are countless people; how many men are true heroes?' (Some may laugh at him.) Asked: 'What is neither seizing the person nor the environment?' The Master said: 'Everywhere, green willows are suitable for tethering horses; every house's door leads to Chang'an (the capital of Tang Dynasty, 618-907).' Asked: 'What is seizing both the person and the environment?' The Master said: 'Snow covers the reed flowers; a boat lies across a broken bank.' Asked: 'The person and environment have already received the Master's instruction; what about the matter of the upward lineage?' The Master then struck him.
Chan Master Fabao of Dawei Mountain in Changsha Prefecture
A native of Fuzhou. Ascending the hall: 'A thousand words, ten thousand metaphors, only to teach you to return early. Last night, a patch of black clouds arose; do not let it mistake the road in front of the mountain.' Doh! Ascending the hall: 'Calling it a bamboo staff is touching; not calling it a bamboo staff is turning away. One must be a lion biting people; do not learn from the Han hound chasing after clumps. Ha ha ha, do you understand? Under the Vajra's (diamond) feet is the iron Kunlun (mythical mountain); capture the foolish cloth bag of Mingzhou (a place name).' (Iron Kunlun, foolish cloth bag, attracting children to stare foolishly; it is good to go around and chase after clumps.)
Chan Master Zuzheng, Old Ne of Dahong in Suizhou, Dean Prefecture
Ascending the hall: 'Within the myriad phenomena, the self is uniquely revealed. How to speak of the principle of unique revelation?' Raising the whisk, he said: 'Reaching the river, the land of Wu ends (the master's rice is gone and there is no firewood); across the bank, the mountains of Yue are many.'
學人自做活計) 僧問。雲門問僧。光明寂照遍河沙。豈不是張拙秀才語。僧云是。(一釣便上)門曰。話墮也。未審那裡是者僧話墮處。師曰。鮎魚上竹竿(別云。老僧也尋不著) 問離卻言句。請師直指。師豎拂子。僧曰。還有向上事也無。師曰。有(別云。老僧不向你道無)曰。如何是向上事。(者蠢材)師曰速禮三拜(權當三十棒)。
寧波府天童長翁如凈禪師
生而岐嶷。不類常童。長學出世法。參足庵于雪竇。庵令看庭前柏樹子話。有省。呈頌曰。西來祖意庭前柏。鼻孔寥寥對眼睛。落地枯枝才𨁝跳。松蘿亮槅笑掀騰。庵頷之。后出世。屢遷名剎。住凈慈時。奉敕昇天童。捧敕黃示眾曰。云開九天。呈起曰。看綵鳳銜出。且道如何委悉。急急如律令。敕 開爐上堂。召眾打圓相曰。個是天童火爐。近前則燒殺。退後則凍殺。忽有個漢出來道。合作么生。㘞。火爐動也 上堂。霜風號肅殺。木葉墮蕭[臺-臺+(癸-天+蟲)]。舉拂子曰。看。惟有玲瓏巖。崔嵬望轉高。所謂天童滯貨。今朝短販一遭。莫有酬價底么。下座巡堂 上堂。外不放入。內不放出。痛下一槌。萬事了畢。且道如何。太白峰前令斬新。內外紀綱俱委悉 謝新舊兩班上堂。開無間地獄。現閻羅大王。聚夜叉一部。列牛頭
【現代漢語翻譯】 現代漢語譯本 （學人自己做的事情）僧人問：雲門文偃禪師問僧人，『光明寂照遍河沙（光明寂靜地照耀著像恒河沙一樣多的世界），難道不是張拙秀才說的話嗎？』僧人說：『是。』（一釣就上鉤）雲門說：『你落入話語的陷阱了。』不知道這位僧人哪裡落入了話語的陷阱？ 師父說：『鮎魚上竹竿。』（另有人說：『老僧也找不到。』）問：『離開言語語句，請師父直接指示。』師父豎起拂塵。僧人說：『還有更進一步的境界嗎？』師父說：『有。』（另有人說：『老僧不跟你說沒有。』）說：『如何是更進一步的境界？』（這個蠢材）師父說：『快禮拜三次。』（權且當作打三十棒。）
寧波府天童山如凈禪師
如凈禪師生來就聰慧，不像一般的孩子。長大後學習出世之法，在雪竇寺參拜足庵禪師。足庵禪師讓他看『庭前柏樹子』的話頭，他有所領悟。呈上頌詞說：『西來祖意庭前柏，鼻孔寥寥對眼睛。落地枯枝才𨁝跳，松蘿亮槅笑掀騰。』足庵禪師點頭認可。後來出世弘法，多次遷往名寺。住在凈慈寺時，奉皇帝的命令升座天童寺。捧著皇帝的敕書向大眾開示說：『云開九天。』呈起說：『看綵鳳銜出。且道如何委悉。急急如律令。』敕。開爐上堂，召集大眾打圓相說：『這是天童寺的火爐，靠近就會被燒死，退後就會被凍死。如果有人出來說，應該怎麼辦？』㘞。火爐動了。上堂，霜風呼嘯肅殺，樹葉蕭蕭落下。舉起拂塵說：『看，只有玲瓏巖，崔嵬望轉高。』所謂天童寺的滯銷貨物，今天短暫地販賣一遭。有沒有出價的？』下座巡視禪堂。上堂，『外不放入，內不放出。痛下一槌，萬事了畢。』且道如何？太白峰前令斬新，內外紀綱俱委悉。謝新舊兩班上堂，『開無間地獄，現閻羅大王，聚夜叉一部，列牛頭』
【English Translation】 English version (Scholars doing their own work) A monk asked: Zen Master Yunmen asked a monk, 'The light of stillness shines everywhere, as numerous as the sands of the Ganges (光明寂照遍河沙 - the light of stillness shines everywhere, as numerous as the sands of the Ganges), isn't that what Scholar Zhangzhuo said?' The monk said, 'Yes.' (Caught with one cast) Yunmen said, 'You have fallen into the trap of words.' I don't know where this monk fell into the trap of words. The master said, 'A catfish climbing a bamboo pole.' (Someone else said, 'Even the old monk can't find it.') Asked: 'Apart from words and phrases, please give a direct instruction, Master.' The master raised his whisk. The monk said, 'Is there a higher state?' The master said, 'Yes.' (Someone else said, 'The old monk won't tell you there isn't.') Said: 'What is the higher state?' (This idiot) The master said, 'Quickly bow three times.' (Consider it as thirty blows of the stick.)
Zen Master Rujing of Tiantong Mountain, Ningbo Prefecture
Zen Master Rujing was born intelligent, unlike ordinary children. Growing up, he studied the Dharma of liberation, and visited Zen Master Zu'an at Xuedou Temple. Zen Master Zu'an asked him to contemplate the 'cypress tree in the courtyard' (庭前柏樹子 - cypress tree in the courtyard) koan, and he had an awakening. He presented a verse saying: 'The Patriarch's intention from the West is the cypress in the courtyard, the nostrils are empty, facing the eyes. A fallen dry branch just jumps, pine and ivy bright lattice laugh and stir.' Zen Master Zu'an nodded in approval. Later, he went out into the world to propagate the Dharma, and moved to many famous temples. When he lived in Jingci Temple, he received an imperial order to ascend to Tiantong Temple. Holding the imperial decree, he addressed the assembly, saying: 'The clouds open the nine heavens.' Presenting it, he said: 'See the colorful phoenix holding it out. How can you know the details? Hurry, hurry, as the law commands.' Decree. Opening the furnace and ascending the hall, he summoned the assembly to draw a circle, saying: 'This is the furnace of Tiantong Temple, approach it and you will be burned to death, retreat and you will be frozen to death. If someone comes out and says, what should be done?' 㘞. The furnace is moving. Ascending the hall, the frosty wind howls and kills, the leaves fall rustling. Raising the whisk, he said: 'Look, only the Linglong Rock, towering and looking higher.' The so-called unsalable goods of Tiantong Temple are briefly sold today. Is there anyone who will bid?' Descending the seat and inspecting the meditation hall. Ascending the hall, 'Do not let in from the outside, do not let out from the inside. Strike down hard, and all things are finished.' How is it? The command in front of Taibai Peak is brand new, and the internal and external disciplines are all entrusted. Thanking the new and old classes for ascending the hall, 'Open the uninterrupted hell, reveal King Yama, gather a part of the Yakshas, line up the ox-headed'
兩行。與其進者。劍樹上猛火進用。與其退者。刀山裡寒冰退藏。且道理會甚事。叵耐飯飽弄箸。判斷矢急尿床。其或未然。花柳春風入戲場 上堂。天童鐵臭老拳頭。打殺江湖水牯牛。夜深忽然生個卵。天明推出大日頭。且道如何。曬㫰諸人蒸濕處。免教行步滑如油 完橋上堂。去那邊去。來者里來。中間絕壑斷崖。且道如何相委。以拂子作彎橋勢曰。看。依稀金磴闊。彷彿彩虹彎。人從橋上過。又作么生。松蘿影里開天巧。翰墨光中入畫看 上堂。靈云見處桃花開。天童見處桃花落。桃花開。春風催。桃花落。春風惡。靈云且置。莫有與天童相見者么。春風惡。桃花躍浪生頭角 新起妙嚴閣慶懺升座。推倒多年老鼠窠。掃空平地笑呵呵。棱𡾓榱桷捏雲表。萬億斯年蓋覆多。大眾見么。今朝成就大緣。千古發揮大事。且道如何。卓拄杖曰。斫額任他門外客。到家還我箇中人。復舉文殊問無著。近離甚處。曰南方。殊曰。南方佛法。如何主持。曰末法比邱。少奉戒律。殊曰。多少眾。曰或三百。或五百。師曰。春風鉤引鷓鴣啼。曰此間佛法。如何主持。殊曰。凡聖同居。龍蛇混雜。曰多少眾。殊曰。前三三。后三三。師曰。平地沒瀾駕鐵船。天童者兩轉語。僅與諸方眉毛撕結。更有兩轉語。要為諸方點眼。或三百。或
【現代漢語翻譯】 現代漢語譯本 兩行。與其進者，劍樹上猛火迎面而來。與其退者，刀山裡寒冰深藏其中。且說道理能會什麼事？真是不堪飯飽了就玩弄筷子，判斷事情像拉稀一樣，嚇得尿床。如果不是這樣，就像花柳春風進入戲場一般。 上堂。天童鐵臭老和尚的拳頭，打死了江湖上的水牛。夜深時忽然生出一個卵，天亮時推出一個大太陽。且說這是為什麼？是爲了曬乾諸位身上潮濕的地方，免得走路像在油上一樣滑倒。 完橋上堂。去那邊去，來者從這裡來。中間是絕壑斷崖。且說如何才能相互託付？（以拂塵作出彎橋的姿勢說）看，依稀像是寬闊的金臺，彷彿是彎曲的彩虹。人從橋上過，又該怎麼辦呢？在松蘿的陰影里展現出天工的巧妙，在翰墨的光輝中進入畫卷觀看。 上堂。靈雲和尚開悟的地方桃花盛開，天童和尚開悟的地方桃花凋落。桃花開，春風吹拂。桃花落，春風肆虐。靈云暫且不提，有沒有與天童相見的人嗎？春風肆虐，桃花躍出水面，長出頭角。 新起妙嚴閣慶懺升座。推倒多年老鼠窩，掃空平地，笑呵呵。高聳的椽子和屋角彷彿捏在雲端，億萬年地覆蓋著。大眾看見了嗎？今天成就大因緣，千古發揮大事。且說如何是好？（拄著拄杖說）砍頭任他門外的客人，到家還是我箇中人。 又舉文殊菩薩問無著菩薩，『最近從哪裡來？』回答說：『南方。』文殊菩薩說：『南方佛法，如何主持？』回答說：『末法時期的比丘，很少奉行戒律。』文殊菩薩說：『有多少僧眾？』回答說：『或者三百，或者五百。』（天童和尚）說：『春風引誘鷓鴣啼叫。』（無著菩薩）說：『此間佛法，如何主持？』文殊菩薩說：『凡人和聖人同住，龍和蛇混雜。』回答說：『有多少僧眾？』文殊菩薩說：『前三三，后三三。』（天童和尚）說：『平地上沒有波瀾卻要駕駛鐵船。』天童和尚這兩句轉語，僅僅是與各方禪師爭論不休。還有兩句轉語，要為各方禪師點明眼目。或者三百，或者五百。
【English Translation】 English version Two lines. For those who advance, fierce fire rushes forth on the sword tree. For those who retreat, cold ice lies hidden within the mountain of knives. Moreover, what can reason comprehend? It is truly unbearable to play with chopsticks after a full meal, judging matters like diarrhea, scared to the point of wetting the bed. If it is not so, it is like the frivolous spring breeze entering the theater. Ascending the hall. Old Tiantong Tiechou's fist strikes and kills the water buffalo in the rivers and lakes. In the deep of night, suddenly an egg is born, and at dawn, a great sun is pushed forth. Moreover, what is this about? It is to dry the damp places on everyone's bodies, lest they slip as if walking on oil. Ascending the hall at Wanqiao. Go to that side, those who come, come from here. In the middle is a ravine and a precipice. Moreover, how can they entrust themselves to each other? (Making a gesture of a curved bridge with a whisk) Look, it vaguely resembles a wide golden platform, as if it were a curved rainbow. People pass over the bridge, and what should they do then? In the shadows of the pine and ivy, the ingenuity of nature is revealed, and in the brilliance of calligraphy and painting, one enters the painting to view it. Ascending the hall. At the place where Lingyun (a monk's name) attained enlightenment, peach blossoms bloom. At the place where Tiantong (a temple name) attained enlightenment, peach blossoms fall. Peach blossoms bloom, the spring breeze urges them on. Peach blossoms fall, the spring breeze is harsh. Lingyun is set aside for now, is there anyone who has met with Tiantong? The spring breeze is harsh, and the peach blossoms leap out of the water, growing heads and horns. Celebrating the repentance ceremony at the newly built Miaoyan Pavilion. Knocking down the old rat's nest of many years, sweeping the ground clean, laughing heartily. The towering rafters and corners seem to be pinched in the clouds, covering for billions of years. Have you all seen it? Today, a great karmic connection is achieved, and a great event is unfolded for eternity. Moreover, what is to be done? (Leaning on a staff) Let the guests outside the door chop off their heads, returning home, I am still the person within. Furthermore, Manjusri (a Bodhisattva's name) asked Wuzhu (a monk's name), 'Where have you come from recently?' He replied, 'The South.' Manjusri said, 'How is the Dharma (Buddhist teachings) upheld in the South?' He replied, 'In the Dharma-ending age, monks rarely observe the precepts.' Manjusri said, 'How many monks are there?' He replied, 'Perhaps three hundred, perhaps five hundred.' (Tiantong) said, 'The spring breeze lures the partridge to sing.' (Wuzhu) said, 'How is the Dharma upheld here?' Manjusri said, 'Ordinary people and sages live together, dragons and snakes are mixed together.' He replied, 'How many monks are there?' Manjusri said, 'Three three in front, three three in back.' (Tiantong) said, 'Driving an iron boat on a calm sea.' These two turning phrases of Tiantong are merely arguing endlessly with the Zen masters of various places. There are two more turning phrases to enlighten the Zen masters of various places. Perhaps three hundred, perhaps five hundred.
五百。銅錢鐵錢。省數足陌。前三三。后三三。蘿蔔芋艿。淺貯滿擔。諸方忽然眼開。決定拍手大笑。且道笑個甚麼。不笑巴叉。便笑杜撰。雖然。笑者還稀。或有人問天童多少眾。便向道。新起妙嚴夸第一。團圞都在畫圖中 上堂。陸修靜。陶淵明。文殊普賢。作圓相曰。咦。一款具呈。且道憑誰批判。若是孔夫子。吾無隱乎爾 舉世尊初生公案。頌曰。無憂樹下浴嬰孩。清曉薔薇帶露開。轉過衲僧相見處。後槽驢馬出胞胎 舉初祖對武帝不識話。頌曰。金烏飛上玉欄干。黑漆崑崙對面看。畢竟者些傳不得。落花流水太無端 舉楊岐栗棘蓬金剛圈話。頌曰。肘后驀生閑落索。風前忽布鬧叉撐。那吒八臂空惆悵。夜半三更白晝行 師六坐道場。兩奉天旨。法道之盛。可想見也。示寂說偈曰。六十六年。罪犯彌天。打個𨁝跳。活陷黃泉。塔全身於本山。
六祖下第十八世
慶元天童密庵咸杰禪師
閩之福州人。幼穎悟。出家后。究心禪理。遍參知識。后謁應庵華和尚于衢之明果。華孤硬難入。屢遭訶叱。一日華問如何是正法眼。師遽答曰破沙盆。華頷之(待問如何是正法眼。劈面一掌。猶較些子。不合置個隱身符。弄得後代兒孫。個個在破砂盆上作活計。人貧智短。笑殺旁觀。咦) 上堂。牛頭橫說
【現代漢語翻譯】 現代漢語譯本 五百，指的是銅錢和鐵錢。結算時數量足夠，足陌（古代計算錢幣的單位）。前三三，后三三，指的是蘿蔔和芋艿。淺淺地堆積，滿滿地一擔。各方突然間豁然開朗，決定拍手大笑。那麼，笑的是什麼呢？不笑那些粗俗的東西，就笑那些胡編亂造的東西。雖然如此，真正能笑出來的人還是很少。或許有人問天童寺有多少僧眾，就告訴他：『新落成的妙嚴堂誇耀第一，僧眾團團圓圓都在畫圖中。』 上堂說法。陸修靜（道教人物），陶淵明（詩人），文殊菩薩（智慧的象徵），普賢菩薩（大行愿的象徵），作圓相（佛教手勢）說：『咦，各種面貌都呈現在這裡。那麼，憑誰來評判呢？如果是孔夫子，我沒有什麼要對你們隱瞞的。』 拈出世尊（釋迦牟尼佛）初生時的公案，作頌說：『在無憂樹下沐浴嬰兒，清晨的薔薇帶著露水開放。轉過身來，在衲僧（僧人）相見的地方，後槽的驢馬也脫離了胞胎。』 拈出初祖（菩提達摩）與梁武帝（南朝梁的皇帝，502-549）對話，武帝不識其話的公案，作頌說：『金烏（太陽）飛上玉欄桿，黑漆崑崙（指黑暗）對面看。畢竟這些是傳達不了的，落花流水太無端。』 拈出楊岐方會禪師的栗棘蓬（比喻難以下手的境地）金剛圈的話，作頌說：『手肘后突然生出閑散的繩索，風前忽然佈置起喧鬧的支撐。那吒（佛教護法神）八臂也空自惆悵，半夜三更如同白晝行走。』 禪師六次在道場說法，兩次奉天子的旨意，佛法興盛的情況，可以想見。示寂（圓寂）時說偈語：『六十六年，罪惡彌天。打個觔斗，活活地陷入黃泉。塔全身於本山。』 六祖慧能下第十八世 慶元府天童山密庵咸杰禪師 是閩地福州人。年幼時就聰穎有悟性。出家后，專心研究禪理，遍參各位知識。後來在衢州明果寺拜見應庵華和尚。應庵華和尚孤僻剛硬難以接近，屢次遭到他的呵斥。一天，應庵華和尚問：『如何是正法眼？』禪師立刻回答說：『破沙盆。』應庵華和尚點頭認可。（等待他問如何是正法眼，劈面就是一掌，還稍微好些。不該設定一個隱身符，弄得後代的兒孫，個個都在破砂盆上做活計。人貧智短，笑死旁觀者。咦！） 上堂說法。牛頭法融禪師橫說豎說。
【English Translation】 English version Five hundred refers to copper and iron coins. The settlement amount is sufficient, 足陌 (zú mò, an ancient unit for calculating coins). The first three three, the last three three, refers to radishes and taro. Shallowly piled up, a full load. All parties suddenly opened their eyes and decided to clap their hands and laugh. So, what are they laughing at? Not laughing at those vulgar things, but laughing at those fabrications. Even so, there are very few who can truly laugh. Perhaps someone will ask how many monks there are in Tiantong Temple, and tell him: 'The newly built Miaoyan Hall boasts the first, and the monks are all round and round in the picture.' Ascending the hall to preach. Lu Xiujing (a Taoist figure), Tao Yuanming (a poet), Manjushri Bodhisattva (symbol of wisdom), Samantabhadra Bodhisattva (symbol of great vows), making a circular gesture (a Buddhist gesture) and saying: 'Eh, all kinds of appearances are presented here. So, who will judge? If it is Confucius, I have nothing to hide from you.' Picking out the case of the World Honored One (Sakyamuni Buddha) at birth, making a eulogy saying: 'Bathing the baby under the Ashoka tree, the morning rose opens with dew. Turning around, in the place where the monks meet, the donkeys and horses in the back trough also leave the womb.' Picking out the conversation between the First Ancestor (Bodhidharma) and Emperor Wu of Liang (Emperor of the Southern Dynasty Liang, 502-549), where Emperor Wu did not recognize his words, making a eulogy saying: 'The golden crow (sun) flies up to the jade railing, looking at the black lacquer Kunlun (referring to darkness) opposite. After all, these cannot be conveyed, the falling flowers and flowing water are too unfounded.' Picking out Zen Master Yangqi Fanghui's words of chestnut hedgehog (a metaphor for a difficult situation) Vajra circle, making a eulogy saying: 'Suddenly a idle rope grows behind the elbow, and a noisy support is suddenly arranged in front of the wind. Nezha (Buddhist guardian deity) with eight arms also feels empty and sad, walking in the middle of the night as if in broad daylight.' The Zen master preached in the dojo six times, and received the emperor's decree twice. The prosperity of Buddhism can be imagined. When passing away (parinirvana), he said in a verse: 'Sixty-six years, sins filled the sky. Somersault, fall alive into the Yellow Springs. Pagoda the whole body in this mountain.' The eighteenth generation under the Sixth Ancestor Huineng Zen Master Mian Xianjie of Tiantong Mountain, Qingyuan Prefecture He was a native of Fuzhou, Min. He was intelligent and insightful in his youth. After becoming a monk, he devoted himself to studying Zen principles and visited various teachers. Later, he visited Abbot Ying'an Hua at Mingguo Temple in Quzhou. Abbot Ying'an Hua was solitary and unapproachable, and was repeatedly reprimanded by him. One day, Abbot Ying'an Hua asked: 'What is the 正法眼 (zhèng fǎ yǎn, Eye of the True Dharma)?' The Zen master immediately replied: 'Broken sand basin.' Abbot Ying'an Hua nodded in approval. (Waiting for him to ask what is the Eye of the True Dharma, a slap in the face is slightly better. He shouldn't have set up an invisibility talisman, making the descendants all working on broken sand basins. People are poor and short-sighted, laughing to death the onlookers. Eh!) Ascending the hall to preach. Zen Master Niutou Farong spoke horizontally and vertically.
豎說。不知有向上關棙子。有般漆桶輩。東西不辯。南北不分。便問如何是向上關棙子。何異開眼尿床。華藏有一轉語。(待云。有一轉語。劈胸擒住云。速道速道。管教者野狐精。立地現形) 不在向上向下。千手大悲摸索不著。雨寒何處曬㫰。今日普請佈施大眾。良久曰。達磨大師無當門齒(押韻而已。不足言詩) 上堂。卓拄杖曰。迷時祇迷者個。復卓拄杖云。悟時祇悟者個。(別云。迷時只者個迷。悟時只者個悟。會么。又別云。迷時不是者個。悟時不是者個。會么)直饒迷悟雙忘。糞掃堆頭。重添擸𢶍。莫有東涌西沒。全機獨脫處。道得一句么。若道不得。華藏自道去也。(拈云。和尚何不道)擲拄杖曰。三十年後(三十年後鬼爭漆桶) 上堂。世尊不說說。拗曲作直。(拗直作曲)迦葉不聞聞。望空啟告。(塞破耳門)馬祖即心即佛。懸羊頭。賣狗肉。(更與貼秤)趙州勘庵主。貴買賤賣。分文不值。(不許酬價)祇如文殊是七佛之師。因甚出女子定不得。河天月暈魚分子。槲葉風高鹿養茸(適才世尊迦葉馬祖趙州已道過了也) 解夏上堂。僧問如何是正法眼。師云。草鞋無𦄍。進云。只如和尚道破沙盆又作么生。師云。老僧不曾動著舌頭。進云。此語已遍天下。師云。杓卜聽虛聲。
如如顏丙居
【現代漢語翻譯】 現代漢語譯本 華藏豎起拂塵說：『不知道有向上的一道關卡。』 有些像漆桶一樣的人，東西南北都分不清楚，便問：『什麼是向上的一道關卡？』 這和睜著眼睛尿床有什麼區別？華藏這裡有一句轉語。（如果他說：『有一句轉語。』 就一把抓住他，說：『快說！快說！』 一定教這野狐精立刻現出原形。） 不在向上，也不在向下，千手大悲（千手觀音的別稱）也摸索不著。下著雨，天氣寒冷，在哪裡曬太陽呢？今天普請大眾來佈施。』停頓了很久說：『達磨大師沒有門牙（只是押韻而已，不值得稱讚）。』 上堂說法。華藏拄著拄杖說：『迷惑時只是迷惑這個。』 又拄著拄杖說：『覺悟時只是覺悟這個。』（或者說：『迷惑時只是這個迷惑，覺悟時只是這個覺悟，明白嗎？』 又或者說：『迷惑時不是這個，覺悟時不是這個，明白嗎？』）即使迷惑和覺悟都忘記了，在糞堆上，還要再添垃圾。難道沒有東邊涌現西邊消失，完全擺脫束縛的地方嗎？能說出一句嗎？如果說不出來，華藏自己來說。（有人評論說：『和尚為什麼不說？』） 扔掉拄杖說：『三十年後(三十年後(時間詞)鬼也爭著要漆桶)。』 上堂說法。世尊（釋迦牟尼）不說而說，把彎曲的說成直的（把直的說成彎曲的）。迦葉（摩訶迦葉，釋迦牟尼十大弟子之一）不聽而聽，對著天空祈告（堵塞了耳朵）。馬祖（馬祖道一，禪宗大師）即心即佛，掛著羊頭，賣狗肉（還要給他貼上秤）。趙州（趙州從諗，禪宗大師）勘驗庵主，高價買進，低價賣出，一文不值（不許還價）。就像文殊（文殊菩薩）是七佛之師，為什麼卻不能使女子出定？河裡有月暈，魚群散開；槲樹葉子被風吹得很高，鹿長出茸角（剛才世尊、迦葉、馬祖、趙州已經說過了）。 解夏上堂說法。僧人問：『什麼是正法眼？』 華藏說：『草鞋沒有鞋眼。』 僧人又問：『既然和尚說打破了沙盆，又該怎麼辦？』 華藏說：『老僧不曾動過舌頭。』 僧人說：『這句話已經傳遍天下了。』 華藏說：『用瓢占卜只能聽到虛假的聲音。』 如如顏丙居士。
【English Translation】 English version Huazang raised his whisk and said, 'Not knowing there is an upward barrier.' Some people are like lacquer buckets, unable to distinguish east from west or north from south, and then ask, 'What is the upward barrier?' What is the difference between this and urinating in bed with eyes open? Huazang has a turning phrase here. (If he says, 'There is a turning phrase,' then grab him and say, 'Speak quickly! Speak quickly!' I will surely make this fox spirit reveal its true form immediately.) 'Not upward, not downward, even the Thousand-Hand Great Compassion (another name for Avalokiteśvara with a thousand hands) cannot find it. It's raining and the weather is cold, where can one dry oneself in the sun? Today, I invite everyone to give alms.' After a long pause, he said, 'Bodhidharma has no front teeth (just for rhyme, not worth praising).' Ascending the hall to preach. Huazang, holding his staff, said, 'When deluded, one is only deluded by this.' Again, holding his staff, he said, 'When enlightened, one is only enlightened by this.' (Or say, 'When deluded, only this is deluded; when enlightened, only this is enlightened, do you understand?' Or say, 'When deluded, it is not this; when enlightened, it is not this, do you understand?') Even if delusion and enlightenment are both forgotten, on the dung heap, one must add more garbage. Is there not a place where the east emerges and the west disappears, completely free from bondage? Can you say a word? If you cannot say it, Huazang will say it himself. (Someone commented, 'Why doesn't the monk say it?') Throwing away the staff, he said, 'Thirty years later (Thirty years later(time word), even ghosts will fight for lacquer buckets).' Ascending the hall to preach. The World Honored One (Sakyamuni Buddha) speaks without speaking, making the crooked straight (making the straight crooked). Kāśyapa (Mahākāśyapa, one of the ten great disciples of Sakyamuni) hears without hearing, praying to the empty sky (blocking the ears). Mazu (Mazu Daoyi, a Zen master) is mind is Buddha, hanging a sheep's head, selling dog meat (and adding a scale to it). Zhao Zhou (Zhao Zhou Congshen, a Zen master) examines the hermitage master, buying high and selling low, not worth a penny (no bargaining allowed). Just like Mañjuśrī (Mañjuśrī Bodhisattva) is the teacher of the seven Buddhas, why can't he bring the woman out of samadhi? There is a halo around the moon in the river, and the fish scatter; the oak leaves are high in the wind, and the deer grow antlers (just now the World Honored One, Kāśyapa, Mazu, and Zhao Zhou have already spoken). Disbanding the summer retreat and ascending the hall to preach. A monk asked, 'What is the eye of the true Dharma?' Huazang said, 'Straw sandals have no eyelets.' The monk asked again, 'Since the monk said the sand basin is broken, what should be done?' Huazang said, 'The old monk has never moved his tongue.' The monk said, 'This saying has spread throughout the world.' Huazang said, 'Divination with a gourd can only hear false sounds.' Layman Ruru Yan Bing.
士
頌子湖狗話曰。貧家無所有。(難得到此田地)只養一隻狗。(天然利害)便是佛出家。(其餘是甚麼茄子瓠子)也須遭一口(便是狗出來。也須遭一口。何故。不見道破布袋裡盛錐子。不出頭是好手)。
寧波府天童海門師齊禪師
每晨起。童行捧香盒。隨師各殿堂逐一行香畢。還方丈。望佛作迴向語曰。上來持誦大方廣佛華嚴經一部。迴向真如(云云)。日以為常。而舉寺未嘗信。師乃謂眾曰。華嚴經有八十一卷。汝以八十一人。各執一卷。聽老僧一口同時誦出。八十一人各聞所誦。與手中一字不謬。乃知為華嚴大菩薩也(與笨人說法。不妨笨做)。
福州府乾元鈍庵宗穎禪師
上堂。卓拄杖曰。性燥漢祇在一槌。(須知一槌便就。不是性燥漢)靠拄杖曰。伶俐人不勞再舉。(已是千舉萬舉)而今莫有伶俐底么。(出來也是鈍漢。不出來也是鈍漢。諸公到此合作么生參)良久曰。比擬張麟。兔亦不遇(和尚網小。莫怪莫怪)。
荊州公安遁庵祖珠禪師
南平人也 上堂。不是心。不是佛。不是物。瀝盡野狐涎。趯翻山鬼窟。平田淺草里露出焦尾大蟲。太虛寥廓中。放出遼天俊鶻。阿呵呵露風骨。等閑拈出衆人前。分明是何物。咄咄。(拈不出奈何)。
臨
【現代漢語翻譯】 現代漢語譯本 士
頌子湖狗這樣說：『貧窮人家一無所有，（難得有這樣一塊田地）只養了一條狗，（天生厲害）就像佛出家一樣，（其餘的都是些什麼茄子瓠子）也得遭它咬一口（就像狗出來，也得遭它咬一口。為什麼呢？沒聽過破布袋裡裝錐子，不露頭才是好手）。』
寧波府天童海門師齊禪師
每天早晨起床后，小沙彌捧著香盒，跟隨禪師到各個殿堂逐一燒香完畢，回到方丈，對著佛像作迴向語說：『以上所持誦的《大方廣佛華嚴經》一部，迴向真如（云云）。』每天都這樣，但寺里沒有人相信。禪師於是對大家說：『《華嚴經》有八十一卷，你們用八十一個人，每人拿一卷，聽老僧一口氣同時誦出。八十一個人都能聽到自己所誦讀的內容，與手中的經卷一字不差，就知道我是華嚴大菩薩了。（和笨人說話，不妨用笨辦法）。』
福州府乾元鈍庵宗穎禪師
上堂說法，用拄杖敲擊地面說：『性子急躁的人，一錘子就夠了。（要知道一錘子就能成功，不是性子急躁的人）』靠著拄杖說：『聰明人不用再多舉例子。（已經舉了很多例子了）』現在有聰明人嗎？（出來也是遲鈍的人，不出來也是遲鈍的人。各位到這裡該如何參悟呢？）』停頓了很久說：『想抓住張麟，連兔子都遇不到。（我的網太小了，不要見怪）。』
荊州公安遁庵祖珠禪師
南平人。上堂說法：『不是心，不是佛，不是物，吐盡野狐禪，踢翻山鬼的洞穴。平坦的田野淺淺的草地裡露出燒焦尾巴的大蟲，空曠的太空中放出遼闊天空的俊鶻。阿呵呵，露出風骨，隨便拿出來在眾人面前，分明是什麼東西？咄咄。（拿不出來怎麼辦）。』
臨
【English Translation】 English version The Layman
Songzihu Dog said: 'A poor family has nothing (it's rare to have this piece of land), only keeps a dog (naturally fierce), it's like the Buddha leaving home (the rest are just eggplants and gourds), and you'll get bitten (just like when the dog comes out, you'll get bitten. Why? Haven't you heard of an awl in a torn bag, it's best not to show its head).'
Zen Master Shiqi of Tiantong Haimen Monastery, Ningbo Prefecture
Every morning, a young novice would hold a incense box and follow the master to each hall to burn incense. After finishing, they would return to the abbot's room and, facing the Buddha, recite a dedication: 'Having recited the Avatamsaka Sutra (Dafang Guangfo Huayan Jing) in its entirety, we dedicate the merit to Suchness (and so on).' This was their daily routine, but no one in the monastery believed it. The master then said to the assembly: 'The Avatamsaka Sutra has eighty-one fascicles. Let eighty-one of you each hold one fascicle and listen to this old monk recite them all at once. Each of you will hear what you are holding being recited, and not a single word will be different from what is in your hand. Then you will know that I am a great Avatamsaka Bodhisattva (when speaking to fools, it doesn't hurt to act foolishly).'
Zen Master Zongying of Dun'an, Qianyuan Monastery, Fuzhou Prefecture
Ascending the Dharma hall, he struck the ground with his staff and said: 'For an impatient person, one strike is enough (you must know that one strike will succeed, not an impatient person).' Leaning on his staff, he said: 'A clever person doesn't need to be given more examples (many examples have already been given).' Are there any clever people here now? (Coming out is also dull, not coming out is also dull. What should you all do here?)' After a long pause, he said: 'Trying to catch Zhang Lin, you won't even encounter a rabbit (my net is too small, don't blame me).'
Zen Master Zuzhu of Dun'an, Public Security, Jingzhou
A native of Nanping. Ascending the Dharma hall, he said: 'Not mind, not Buddha, not object, spitting out all the fox spirit's saliva, kicking over the mountain ghost's cave. In the flat fields and shallow grass, a great worm with a burnt tail appears. In the vast emptiness, a swift falcon from the Liao sky is released. Aha ha, revealing the bones, casually taking it out in front of everyone, what exactly is it? Tut tut (what if you can't take it out?).'
Approaching
安北澗敬叟居簡禪師
上堂。識得一。萬事畢。了事衲僧。一字不識。直饒恁么。未稱全提。禹力不到處。河聲流向西。
六祖下第十九世
夔州臥龍破庵祖先禪師
蜀之廣安王氏子。聞緣老宿住照覺。往參扣。語契。令奉圓悟香火。一日從方丈前過。緣問庵頭有人么。師云。無人。語未竟。緣劈胸與一拳云。你聻。師忽有省。出峽。依澧州德山涓公祝髮。受具。遍叩諸方。值雪夜坐。自念行腳數年。未得悟徹。正悶悶間。忽見鐘動。趨后架。舉首見照堂二字。疑情頓釋。即見水庵一于雙林。水曰。師子尊者被罽賓斬卻頭且置。你道西天鬍子為甚麼無須。師曰非雙林不舉此話。水曰。作家禪客。師曰。心不負人。面無慚色。水遂以手拓開。師曰。勘破了也。迨水庵謝事。往參密庵杰和尚。杰命師典客。一日杰對旁僧舉不是風動。不是幡動語。師聞豁然大悟。次日杰過寮前謂師曰。總不得作伎倆。試露個訊息來。師應聲曰。方丈里有客。杰呵呵大笑 杰遷蔣山。師侍行。親炙凡五載。盡得旨要。辭還蜀。杰送以偈曰。萬里南來川䖃苴。奔流度刃叩元關。頂門戳瞎金剛眼。去住還同珠走盤 上堂。密庵先師道。有問冬來事。京師出大黃。貪他一粒米。失卻半年糧。秀峰則不然。有問冬來事。京師
【現代漢語翻譯】 現代漢語譯本： 安北澗敬叟居簡禪師
上堂：識得『一』（萬法歸一），萬事完畢。了事的衲僧（雲遊僧人），一字不識。縱然是這樣，還不能算是完全提持。禹王（夏禹）的力量達不到的地方，河水的聲音流向西邊。
六祖（慧能）下第十九世
夔州臥龍破庵祖先禪師
蜀地廣安王氏之子。聽說緣老宿住在照覺寺，前去參拜請教，言語投契，讓他供奉圓悟禪師的香火。一天，從方丈（寺院住持的住所）前經過，緣老宿問：『庵頭（禪師的住所）有人嗎？』禪師說：『無人。』話還沒說完，緣老宿劈胸就是一拳，說：『你聻（語氣詞，表示疑問或反問）！』禪師忽然有所領悟。離開四川，依止澧州德山涓公剃度，受具足戒。遍訪各地名師。一次雪夜打坐，心想行腳多年，未能徹底領悟，正苦悶時，忽然聽到鐘聲，走到后架，抬頭看見『照堂』二字，疑情頓時消解。隨即拜見水庵禪師于雙林寺。水庵禪師說：『師子尊者（僧人）被罽賓（古國名）斬首姑且不論，你說西天鬍子（達摩祖師）為什麼沒有鬍鬚？』禪師說：『不是雙林寺不會提起這話。』水庵禪師說：『真是個內行禪客。』禪師說：『心不虧人，面無慚色。』水庵禪師便用手拓開。禪師說：『被你勘破了也！』等到水庵禪師卸任，前去參拜密庵杰和尚。密庵杰和尚命禪師擔任典客（負責接待賓客的僧人）。一天，密庵杰和尚對旁邊的僧人說『不是風動，不是幡動』這句話。禪師聽了豁然大悟。第二天，密庵杰和尚經過禪師的寮房前，對禪師說：『總不能作假，試著透露個訊息來。』禪師應聲說：『方丈里有客。』密庵杰和尚聽了呵呵大笑。密庵杰和尚遷往蔣山，禪師侍奉跟隨，親近了五年，完全領會了禪法的要旨。辭別返回四川，密庵杰和尚作偈相送說：『萬里南來川蜀地，奔流度刃叩問玄關。頂門戳瞎金剛眼，去住還同珠走盤。』
上堂：密庵先師說：『有人問冬天來了怎麼樣，京師（都城）出產大黃（藥材）。貪圖一粒米，失去半年糧。』秀峰禪師則不然，有人問冬天來了怎麼樣，京師（都城）...
【English Translation】 English version: Zen Master Jusou Jujing of Anbei Stream
Ascended the hall: 'Understanding the One (the unity of all things), all matters are completed.' A traveling monk who has finished his affairs doesn't recognize a single word. Even so, it's not considered a complete presentation. Where Yu's (Yu the Great's) power doesn't reach, the sound of the river flows westward.
19th Generation from the Sixth Patriarch (Huineng)
Zen Master Zuxian of Broken Hut at Wolong in Kuizhou
A son of the Wang family of Guang'an in Shu (Sichuan). Hearing that Elder Yuan was residing at Zhaojue Temple, he went to visit and inquire, and their words resonated. He was instructed to offer incense to Zen Master Yuanwu. One day, passing in front of the abbot's (the head monk's residence) room, Elder Yuan asked, 'Is there anyone in the hut (the Zen master's residence)?' The Zen master said, 'No one.' Before he finished speaking, Elder Yuan gave him a punch in the chest and said, 'What about you?' The Zen master suddenly had an awakening. Leaving Sichuan, he relied on Juan Gong of Deshan in Lizhou to shave his head and receive the full precepts. He visited various masters everywhere. Once, sitting in meditation on a snowy night, he thought to himself that he had been traveling for years but had not yet achieved complete enlightenment. Just as he was feeling depressed, he suddenly heard the sound of a bell. He went to the back frame and, looking up, saw the two characters 'Zhaotang' (illumination hall), and his doubts were immediately resolved. He then visited Zen Master Shui'an at Shuanglin Temple. Shui'an said, 'Let's put aside the fact that Venerable Lion (a monk) was beheaded in Kasmira (ancient country). Tell me, why does the Western barbarian (Bodhidharma) have no beard?' The Zen master said, 'If it weren't for Shuanglin Temple, this question wouldn't be raised.' Shui'an said, 'A true Zen practitioner!' The Zen master said, 'My heart doesn't betray people, and my face has no shame.' Shui'an then opened it with his hand. The Zen master said, 'You've seen through it!' When Shui'an retired, he went to visit Abbot Mi'an Jie. Abbot Jie ordered the Zen master to serve as the guest prefect (the monk in charge of receiving guests). One day, Abbot Jie said to the monks beside him, 'It's not the wind moving, it's not the banner moving.' The Zen master heard this and suddenly had a great awakening. The next day, Abbot Jie passed in front of the Zen master's room and said to the Zen master, 'You can't fake it. Try to reveal a message.' The Zen master replied, 'There is a guest in the abbot's room.' Abbot Jie laughed heartily. Abbot Jie moved to Jiangshan, and the Zen master served and followed him, being close to him for five years, fully understanding the essence of Zen. He bid farewell and returned to Sichuan. Abbot Jie composed a verse to send him off, saying, 'Coming south ten thousand miles to the land of Sichuan, rushing to cross the blade and inquire about the mysterious gate. Stabbing the diamond eye blind at the top of the head, going and staying are like a pearl rolling on a plate.'
Ascended the hall: My late teacher Mi'an said, 'Someone asks what happens when winter comes, the capital (the imperial city) produces rhubarb (medicinal herb). Greedy for a grain of rice, losing half a year's grain.' Xiufeng Zen Master is not like that. Someone asks what happens when winter comes, the capital (the imperial city)...
出大黃。只圖一糧米。卻得百年糧(阿翁壁立千仞。乃子和泥合水。唱教門中。放過一著。若是本色鉗錘。須還我大黃來始得) 上堂。舉東山道。如何是禪。閻浮樹在海南邊。近則不離方寸。遠則十萬八千。畢竟如何。禪禪。師曰。穹窿也有道處。如何是禪。閻浮樹在海南邊。撐天拄地。拄地撐天。巧說不得。只要心傳。畢竟如何。禪禪(兩個老漢口門窄。何不問心圓) 上堂。不是心。不是佛。不是物。山僧忍俊不禁。為諸人作個撇脫。(何不用拄杖旋風打散。更要鈍置在)拈拄杖卓一下曰。流水暗銷溪畔石。勸人除卻是非難 師將示寂。作書別交遊。復書偈曰。末後一句。已成叨呾。寫出人前。千錯萬錯。端坐而逝。
杭州府靈隱松源禪師
名崇岳。龍泉吳氏子。見大慧杲于徑山。慧升堂。稱蔣山應庵。為人徑捷。師聞之。不待旦而行。既至。入室未契。退愈自奮厲。朝夕咨請。應庵問世尊有密語。迦葉不覆藏。汝作么生會。師云。鈍置和尚。應庵厲聲一喝。師有省。應庵大喜。以為法器。說偈勸使祝髮。自是遍參諸大老。罕當其意者。乃入閩見乾元木庵永公。永舉有句無句。如藤倚樹。師云裂破。永云。瑯玡道好一堆爛柴聻。師曰。矢上加尖。永曰。吾兄下語。老僧不能過。其如未在。他日拂柄
在手。為人不得。驗人不得。師曰。為人者。使博地凡夫。一超入聖域固難矣。驗人者。打向面前過。不待開口。已知渠骨髓。何難之有。永舉手曰。明明向汝道。開口不在舌頭上。后當自知。明年見密庵于衢之西山。隨問即答。密庵微笑而已。師切于究竟。至忘寢食。一日密庵掛牌。為眾入室次。問僧不是心。不是佛。不是物。師侍側豁然大悟。乃曰。今日方會木庵和尚道。開口不在舌頭上 上堂。大凡扶豎宗乘。須具頂門正眼。懸肘后靈符。舉保壽開堂。三聖推僧公案。乃云。二尊宿等閑一挨一拶。發明臨濟心髓。殊不知性命總在者僧手裡。還有撿點得出者么。昔年覓火和煙得。今日擔泉帶月歸(諺云。賭場上沒閑人。者僧本是個看戲小矮。及被推出。恰又似撞露柱瞎漢。不打何待) 示眾。舉臨濟如蒿枝拂公案。雪竇拈曰。臨濟放處太危。收來太速。師拈拄杖曰。臨濟據令而行。不知孤負黃檗。雪竇盡力擔荷。也只見得一邊。且道薦福節文在甚麼處。擲下拄杖(擲下拄杖便許你。畢竟節文在甚麼處。夢也夢不見) 上堂。舉保寧勇上堂。大方無外。大圓無內。無內無外。聖凡普會。瓦礫生光。須彌粉碎。無量法門。百千三昧。拈拄杖曰。總曏者里會去。蘇盧蘇盧。悉利悉利。師曰。大小保寧。業識茫茫。不奈船
【現代漢語翻譯】 現代漢語譯本 在手。為人不得。驗人不得。木庵（禪師法號）說：『為人』，即使廣闊大地上平凡的凡夫俗子，一下子超脫進入聖人的境界，固然很難啊。『驗人』，如果從面前經過，不等他開口，就已經知道他的骨髓，有什麼難的呢？ 永禪師舉手說：『明明地告訴你，開口不在舌頭上。』以後自然會知道。 第二年，永禪師在衢州西山拜見密庵（禪師法號），（永禪師）隨著（密庵禪師的）提問就回答，密庵（禪師）只是微笑而已。永禪師急切地想要究竟明白禪理，甚至忘記了睡覺吃飯。一天，密庵（禪師）掛牌，為大眾進入禪室時，問僧人『不是心，不是佛，不是物』是什麼。永禪師在旁邊侍立，忽然大悟，於是說：『今天才明白木庵和尚說的話，開口不在舌頭上。』 上堂說法。大凡扶持樹立宗門，必須具備頭頂上的正眼，懸掛肘后的靈符。舉保壽（寺名）開堂，三聖（地名）推僧的公案，於是說：『二位尊宿輕易地一推一擠，發明了臨濟（宗派）的心髓。』殊不知性命總在這僧人手裡。還有能檢查得出（其中奧妙）的人嗎？ 『往年覓火和煙得，今日擔泉帶月歸。』（諺語說：賭場上沒有閑人。）這僧人本來是個看戲的小矮子，等到被推出（承擔重任），恰又像是撞到露柱的瞎子，不打他等待什麼？ 開示大眾。舉臨濟（禪師）如蒿枝拂（月的）公案。雪竇（禪師法號）評論說：『臨濟（禪師）放開時太過危險，收回時太過迅速。』木庵（禪師）拈起拄杖說：『臨濟（禪師）按照命令而行，不知道辜負了黃檗（禪師）。雪竇（禪師）盡力承擔，也只看得到一邊。』那麼薦福（寺名）的節文在什麼地方？擲下拄杖。（擲下拄杖就允許你，但到底節文在什麼地方？做夢也夢不見。） 上堂說法。舉保寧勇（禪師法號）上堂說法：『大方沒有外，大圓沒有內，沒有內沒有外，聖人凡人普遍相會。瓦礫生光，須彌山（佛教名山）粉碎。無量法門，百千三昧（佛教修行方法）。』拈起拄杖說：『都向這裡會去。蘇盧蘇盧，悉利悉利。』木庵（禪師）說：『大小保寧（禪師），業識茫茫，不能奈何船子（禪師）。』
【English Translation】 English version In hand. Cannot act as a person. Cannot examine a person. The Master Muan (Zen master's dharma name) said: 'Acting as a person' means even for ordinary people on the vast earth, it is indeed difficult to transcend and enter the realm of sages in one leap. 'Examining a person' means if they pass before you, without waiting for them to speak, you already know their marrow. What difficulty is there? Zen Master Yong raised his hand and said: 'Clearly telling you, opening the mouth is not on the tongue.' Later, you will naturally know. The following year, Zen Master Yong visited Mian (Zen master's dharma name) at Xishan in Quzhou. He answered as soon as (Zen Master Mian) asked. Mian (Zen Master) just smiled. Zen Master Yong was eager to understand the Zen principles thoroughly, even forgetting to sleep and eat. One day, Mian (Zen Master) hung a sign and entered the Zen room for the public, asking the monks what is 'not mind, not Buddha, not a thing.' Zen Master Yong stood by his side and suddenly realized, and then said: 'Today I understand what Monk Muan said, opening the mouth is not on the tongue.' Ascending the hall to preach. Generally, to support and establish the sect, one must have the correct eye on the top of the head and hang the spiritual talisman behind the elbow. He cited the case of Baoshou (temple name) opening the hall and Sansheng (place name) pushing the monk, and then said: 'The two venerable monks easily pushed and squeezed, revealing the essence of the Linji (sect) mind.' Little do they know that life is entirely in the hands of this monk. Are there any who can examine (the mystery) out of it? 'In the past, seeking fire and obtaining smoke, today carrying spring and returning with the moon.' (As the saying goes: There are no idle people in casinos.) This monk was originally a short dwarf watching the play, and when he was pushed out (to take on the heavy responsibility), he was just like a blind man bumping into a dew pillar. What are you waiting for if you don't hit him? Instructing the public. Citing Linji's (Zen master) case of sweeping (the moon) with artemisia branches. Xuedou (Zen master's dharma name) commented: 'Linji (Zen master)'s release was too dangerous, and his retraction was too fast.' Muan (Zen master) picked up his staff and said: 'Linji (Zen master) acted according to orders, not knowing that he had failed Huangbo (Zen master). Xuedou (Zen master) tried his best to bear the burden, but only saw one side.' Then where is the chapter of Jianfu (temple name)? Throwing down the staff. (Throwing down the staff allows you, but where exactly is the chapter? You can't even dream of it.) Ascending the hall to preach. Citing Baoning Yong (Zen master's dharma name) ascending the hall to preach: 'The great square has no outside, the great circle has no inside, no inside and no outside, saints and mortals universally meet. Tiles and gravel shine, Mount Sumeru (Buddhist sacred mountain) is shattered. Immeasurable Dharma gates, hundreds of thousands of Samadhis (Buddhist practice methods).' Picking up the staff and saying: 'Go to meet here. Suru Suru, Siri Siri.' Muan (Zen master) said: 'Big and small Baoning (Zen master), karmic consciousness is vast, unable to do anything about Boatman (Zen master).'
何。打破戽斗(衲僧個個口［拄］壁。心圓拍掌笑呵呵。且道笑個甚麼。破戒破戒) 示眾。古者道。拈起也。天回地轉。放下也。草偃風行。冶父則不然。拈起也。乾坤黯黑。放下也。瓦礫生光。忽有一個半個。驀然戳瞎頂門眼。達磨一宗。未至寂寥 示眾。明眼衲僧。因甚打失鼻孔。有賊無贓。辭世日。示眾。久參兄弟。正路行者有。只不能用黑豆法。難以荷負正宗。臨濟佛法。到此平沈。痛哉痛哉。復書偈曰。來無所來。去無所去。瞥轉元關。佛祖罔措。跏趺而寂。
太平隱靜致柔禪師
上堂。饑荒老鼠咬葫蘆。巧計猢猻倒上樹。要透報恩向上關。直須一步低一步。既是向上關。因甚卻要一步低一步。待你踏著。卻向你道(踏著時。自然有人向你道)。
臨安徑山藏叟善珍禪師
泉州南庵呂氏子也。據室顧眾云。者里是你立地底所在么。你自鈍置猶可。莫來鈍置老僧 上堂。春雪寒。春宵短。古佛心。破燈盞。正法眼。干紙捻。抖擻精神祇管看。看到北斗西移。南斗東轉。上元依舊正月半 示眾云。古者道。知之一字。眾妙之門。又有道。知之一字。眾禍之門。只者二門。入得更須出得。三世諸佛出不得。六代祖師出不得。天下老和尚出不得。何故。變鐵成金易。變金成鐵難(別云。
【現代漢語翻譯】 現代漢語譯本： 什麼（打破戽斗，眾僧個個口如［拄］壁，心圓拍掌笑呵呵，且說笑的是什麼？破戒破戒）開示大眾。古人說：『拈起，天回地轉；放下，草偃風行。』冶父卻不這樣說：『拈起，乾坤黯黑；放下，瓦礫生光。』如果有一個半個，驀然戳瞎頂門眼，達磨（Bodhidharma）一宗，還不至於寂寥。開示大眾。明眼的僧人，為什麼打失鼻孔？有賊無贓。臨終之日，開示大眾。久參的兄弟，正路行者有，只是不能用黑豆法，難以荷負正宗。臨濟（Linji）佛法，到此平沈，痛哉痛哉。復書偈曰：『來無所來，去無所去，瞥轉元關，佛祖罔措。』然後結跏趺坐而逝。
太平隱靜致柔禪師
上堂說法。饑荒年頭老鼠咬葫蘆，巧計的猢猻倒掛上樹。要透徹報恩寺的向上關，必須一步比一步低。既然是向上關，為什麼卻要一步比一步低？等你踏著了，自然有人向你說道（踏著時，自然有人向你道）。
臨安徑山藏叟善珍禪師
是泉州南庵呂氏的兒子。佔據禪房顧視眾人說：『這裡是你立身的地方嗎？』你自己愚鈍也就算了，不要來愚鈍老僧。上堂說法。春雪寒冷，春宵短暫，古佛心，如同破燈盞。正法眼，如同干紙捻。抖擻精神祇管看，看到北斗西移，南斗東轉，上元節依舊是正月十五。示眾說：古人說：『知之一字，眾妙之門。』又有說：『知之一字，眾禍之門。』只是這兩扇門，入得去更須出得來。三世諸佛出不來，六代祖師出不來，天下老和尚出不來。為什麼？變鐵成金容易，變金成鐵難（有人說）。
【English Translation】 English version: What? (Breaking the dipper, each monk's mouth is like [a prop against] a wall. The heart is round, clapping hands and laughing heartily. And what is he laughing about? Breaking the precepts, breaking the precepts!) Instructing the assembly: The ancients said, 'When picked up, heaven and earth revolve; when put down, the grass bends and the wind passes.' But Yefu (name of a monk) doesn't say so. 'When picked up, the universe is dark; when put down, tiles and pebbles shine.' If there is one or two who suddenly poke out the eye on the top of their head, the lineage of Bodhidharma will not be desolate. Instructing the assembly: Clear-eyed monks, why do they lose their nostrils? There is a thief but no stolen goods. On the day of his death, instructing the assembly: Brothers who have been practicing for a long time, there are those who walk the right path, but they cannot use the black bean method, and it is difficult to bear the burden of the orthodox sect. The Linji (Rinzai) Dharma has sunk to this point, alas, alas. He wrote a verse: 'Coming from nowhere, going to nowhere, a glimpse of the original pass, the Buddhas and Patriarchs are at a loss.' Then he sat in full lotus posture and passed away.
Zen Master Zhirou of Taiping Yinqing (temple)
Ascending the hall. In famine years, rats bite gourds; clever monkeys hang upside down on trees. To penetrate the upward pass of Bao'en (temple), one must take one step lower than the other. Since it is an upward pass, why must one take one step lower than the other? When you step on it, someone will naturally say to you (when you step on it, someone will naturally say to you).
Zen Master Shanzhen of Jingshan Zangsou (temple), Lin'an (city)
He was the son of the Lü family of Nan'an (temple) in Quanzhou (city). Occupying the room, he looked at the crowd and said, 'Is this where you stand?' It is okay if you are dull yourself, but don't come to dull the old monk. Ascending the hall. Spring snow is cold, spring nights are short, the ancient Buddha's heart is like a broken lamp, the eye of the true Dharma is like dry paper twisted into a wick. Shake your spirits and just watch, see the Big Dipper move west, the Southern Dipper turn east, the Lantern Festival is still the fifteenth day of the first month. Instructing the assembly: The ancients said, 'The word 'knowledge' is the gate of all wonders.' Others said, 'The word 'knowledge' is the gate of all disasters.' Only these two gates, you must be able to enter and exit. The Buddhas of the three worlds cannot get out, the six generations of patriarchs cannot get out, and the old monks of the world cannot get out. Why? It is easy to turn iron into gold, but difficult to turn gold into iron (some say).
牛頭覓角易。龜背刮毛難) 自題其像曰。參禪無悟。識字有數。眼三角似燕山愁胡。面百折如趙婆呷酢。一著高出諸方。敢道飯是米做(若如此道。未見高出諸方。若要高出諸方。飯不道是米做。恁么道。也未高出諸方。若要高出諸方。良久云。駝子伸腰。總未見得)。
吉安龍濟友云宗鍪禪師
廬陵王氏子。歲暮。僧問臘月三十日到來時如何。師曰。門無索債人(會么。從來不欠他)。
臨安凈慈偃溪廣聞禪師
侯官林氏子。十八得度受具。參浙翁于天童。針芥雖投。自知未穩。及再參于雙徑。翁笑而問曰。汝來耶。一夕坐檐間。聞更三轉入堂。曳履而蹶。忽省。翌朝造室。翁舉趙州是缽盂話。師將啟吻。翁遽以拳止之。疑情當下冰釋(如此容易。為甚麼特地艱難去。會么。不因霜雪盡。容易坐春風) 上堂。雲門放洞山三頓棒。嚼飯餵嬰兒。黃檗打臨濟三頓棒。按牛頭吃草。只今不犯絲毫。有個方便。良久曰。大事為你不得。小事自家擔當(真善知識) 上堂。趙州喫茶去。金牛吃飯來。龍門多上客。有人續得末後句。許你入阿字法門(拈云。續末後句易。入阿字法門卻難)。
蘇州府虎邱東山道源禪師
題蜆子像曰。紙錢堆里可憐生。臭口才開便葛藤。蕩盡鬼家窮活計
【現代漢語翻譯】 現代漢語譯本： 『牛頭覓角易，龜背刮毛難』，自題其像曰：『參禪無悟，識字有數。眼三角似燕山愁胡，面百折如趙婆呷酢。一著高出諸方，敢道飯是米做。』（若如此說，未見得高出諸方。若要高出諸方，飯不道是米做。恁么道，也未高出諸方。若要高出諸方，良久云：駝子伸腰，總未見得）。
吉安龍濟友云宗鍪（zōng móu）禪師： 廬陵王氏之子。歲暮，僧問：『臘月三十日到來時如何？』師曰：『門無索債人。』（會么？從來不欠他）。
臨安凈慈偃溪廣聞禪師： 侯官林氏之子。十八歲得度受具。參浙翁于天童。針芥雖投，自知未穩。及再參于雙徑，翁笑而問曰：『汝來耶？』一夕坐檐間，聞更三轉入堂，曳履而蹶，忽省。翌朝造室，翁舉趙州是缽盂話。師將啟吻，翁遽以拳止之，疑情當下冰釋。（如此容易，為什麼特地艱難去？會么？不因霜雪盡，容易坐春風）。上堂，雲門放洞山三頓棒，嚼飯餵嬰兒；黃檗打臨濟三頓棒，按牛頭吃草。只今不犯絲毫，有個方便。良久曰：『大事為你不得，小事自家擔當。』（真善知識）。上堂，趙州喫茶去，金牛吃飯來。龍門多上客，有人續得末後句，許你入阿字法門。（拈云：續末後句易，入阿字法門卻難）。
蘇州府虎邱東山道源禪師： 題蜆子像曰：『紙錢堆里可憐生，臭口才開便葛藤，蕩盡鬼家窮活計。』
【English Translation】 English version: 'It is easy to find horns on a bull's head, but difficult to scrape hair from a turtle's back.' He inscribed on his own portrait: 'Practicing Chan (Zen) without enlightenment, knowing only a few characters. Eyes triangular like the sorrowful Hu (barbarians) of Yanshan, face with a hundred wrinkles like Granny Zhao sipping vinegar. One move surpassing all others, daring to say rice is made of rice.' (If you say it like this, you haven't surpassed all others. If you want to surpass all others, don't say rice is made of rice. Even if you say it like that, you still haven't surpassed all others. If you want to surpass all others, after a long silence, he said: 'A hunchback stretching his back, still not seeing it.')
Zen Master Zongmou (metal helmet) of Longji Youyun, Ji'an: Son of the Wang family of Luling. At the end of the year, a monk asked: 'What is it like when the thirtieth day of the twelfth month arrives?' The master said: 'No one is knocking on the door to collect debts.' (Do you understand? He never owed them anything.)
Zen Master Guangwen of Yexi, Jingci Temple, Lin'an: Son of the Lin family of Houguan. He was ordained at eighteen. He studied with Zhe Weng at Tiantong. Although needle and thread met, he knew he was not yet stable. When he studied again at Shuangjing, Weng smiled and asked: 'Have you come?' One night, sitting under the eaves, he heard the third watch striking as he entered the hall, shuffling his shoes and stumbling, he suddenly understood. The next morning, he went to the room, and Weng raised the story of Zhaozhou's (Joshu's) bowl. As the master was about to speak, Weng stopped him with a fist, and his doubts vanished instantly. (So easy, why make it so difficult? Do you understand? If not for the end of frost and snow, it would be easy to sit in the spring breeze.) In the Dharma hall, Yunmen (Ummon) gave Dongshan (Tozan) three blows with a stick, chewing food to feed an infant; Huangbo (Obaku) gave Linji (Rinzai) three blows with a stick, forcing a bull's head to eat grass. Now, without committing the slightest offense, there is a convenient way. After a long silence, he said: 'I cannot do the big things for you; take responsibility for the small things yourself.' (Truly a good teacher.) In the Dharma hall, Zhaozhou (Joshu) goes to drink tea, the golden bull comes to eat rice. Many guests at Dragon Gate, if someone can continue the last line, I will allow you to enter the A-character Dharma gate. (Picking up, continuing the last line is easy, but entering the A-character Dharma gate is difficult.)
Zen Master Daoyuan of Dongshan, Huqiu, Suzhou Prefecture: Inscribed on the portrait of a Corbicula fluminea (freshwater clam): 'Pitifully born in a pile of paper money, a stinking mouth opens and immediately creates entanglements, sweeping away the poor livelihood of the ghost family.'
。至今古廟絕人行(待問西來意。劈面便掌。猶較些子。引得華嚴者廝。更道甚麼同根生。真好一坑埋卻)。
饒州薦福無文燦禪師
上堂。雲門放洞山三頓棒。黃檗打臨濟三頓棒。減灶添兵。傷鹽費醬。一不成單。二不成兩。多少蘆花對蓼紅。時人只看絲綸上(妙語可參) 上堂。百不知。百不會。饑吃飯。暖打睡。要得剋期取證。須證如是三昧(大難大難)。
吾舍從寬禪師
臨終謂其次兄曰。佛祖父母。我今一箭射殺。二哥以為何如。隨整襟坐脫焉(慈悲之故。有落草之談)。
長沙府石霜竹巖妙印禪師
謁月林。林問如何是祖師西來意。師曰。老鼠咬破燈盞。林頷之 對月看經偈曰。未動舌頭文彩露。(更進前一步)五千余卷一時周。(再多著些子)若言待月重開卷。(開卷亦不惡)敢保驢年未徹頭(徹頭作甚麼)。
六祖下第二十世
臨安徑山無準師範禪師
梓潼雍氏子。九歲出家。長游成都。坐夏。請益坐禪之法于老宿堯首座。座曰。禪是何物。坐底是誰。師晝夜體究。一日如廁。提前話有省。明年。往謁佛照光于育王。光問曰。何處人。師曰。劍州。光曰。帶得劍來么。師隨聲便喝。光笑曰。者烏頭子。也亂做。貧甚。無貲剃髮。人皆以烏頭
【現代漢語翻譯】 現代漢語譯本： 至今古廟絕人行（要問達摩祖師西來的真意，當頭就是一掌，這樣還算客氣的。引得研究《華嚴經》的人互相爭執，還說什麼同根生，真想把他們一起埋了）。
饒州薦福寺無文燦禪師
上堂說法。雲門文偃禪師打了洞山良價禪師三棒，黃檗希運禪師打了臨濟義玄禪師三棒。就像減少軍糧增加士兵，浪費鹽和醬一樣。一不成單數，二不成雙數。多少蘆葦花對著紅蓼開放，世人只看重絲織品。（妙語可以參悟）上堂說法。什麼都不知道，什麼都不會。餓了就吃飯，暖和了就睡覺。想要在一定期限內證得覺悟，必須證得如是三昧（非常困難）。
吾舍從寬禪師
臨終時對他的二哥說：佛祖和父母，我現在一箭射殺。二哥你覺得怎麼樣？隨後整理衣襟坐化圓寂。（因為慈悲的緣故，才會有這種落草的說法）。
長沙府石霜竹巖妙印禪師
拜見月林禪師。月林禪師問：如何是祖師西來意？禪師說：老鼠咬破燈盞。月林禪師點頭認可。對著月亮看經的偈語說：還沒動嘴，文采就顯露出來了。（更進一步）五千多卷經書一時看完。（再多一些）如果說要等到月亮再亮的時候才打開經書。（打開經書也不錯）我敢保證你到驢年也搞不明白。（搞明白又怎麼樣呢）。
六祖慧能下第二十世
臨安徑山無準師範禪師
梓潼雍氏的兒子。九歲出家。長期在成都遊歷。在寺院坐禪。向老修行堯首座請教坐禪的方法。堯首座說：禪是什麼東西？坐著的是誰？禪師日夜體會研究。一天上廁所，提前話頭有所領悟。第二年，前往育王寺拜見佛照光禪師。佛照光禪師問：哪裡人？禪師說：劍州。佛照光禪師說：帶劍來了嗎？禪師隨口就喝了一聲。佛照光禪師笑著說：這個烏頭子（指未剃髮的出家人），也胡亂來。非常貧窮，沒有錢剃髮。人們都叫他烏頭。
【English Translation】 English version: To this day, ancient temples are deserted (To inquire about the meaning of Bodhidharma's (Patriarch of Zen Buddhism) coming from the West, a slap in the face is still somewhat polite. It leads those who study the Avatamsaka Sutra (Huayan Jing) to quarrel with each other, and what's more, they talk about being born from the same root, truly wanting to bury them all in one pit).
Chan Master Wuwen Can of Jianfu Temple in Raozhou
Entering the hall for Dharma talk. Yunmen Wenyan (Zen master) struck Dongshan Liangjie (Zen master) three times, and Huangbo Xiyun (Zen master) struck Linji Yixuan (Zen master) three times. It's like reducing rations and increasing soldiers, wasting salt and soy sauce. One doesn't make a single number, and two don't make a pair. How many reed flowers bloom facing the red smartweed, but people only value silk fabrics. (These wonderful words can be contemplated) Entering the hall for Dharma talk. Knowing nothing, being able to do nothing. Eating when hungry, sleeping when warm. If you want to achieve enlightenment within a set period, you must realize such samadhi (very difficult).
Chan Master Congkuan of Wushe
On his deathbed, he said to his second elder brother: 'Buddhas and ancestors, and my parents, I will now shoot them all with one arrow. What do you think, my brother?' Then he straightened his robes and sat in meditation, passing away peacefully (Because of compassion, there is such talk of 'falling into the grass').
Chan Master Miaoyin of Zhuyan, Shishuang Temple, Changsha Prefecture
Visiting Zen Master Yuelin. Yuelin asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'A mouse bites through a lamp.' Yuelin nodded in agreement. A verse on reading scriptures by moonlight says: 'Before the tongue moves, literary talent is revealed (go one step further). More than five thousand scrolls are read in an instant (add a little more). If you say you'll wait for the moon to shine again before opening the scrolls (opening the scrolls is not bad), I dare say you won't understand until the year of the donkey (what's the point of understanding?).'
20th Generation Descendant of the Sixth Patriarch Huineng
Chan Master Wuzhun Shifan of Jingshan Temple, Lin'an
A son of the Yong family in Zitong. He left home at the age of nine. He traveled in Chengdu for a long time. During the summer retreat, he asked the elder monk Yao, the head seat, about the method of sitting meditation. Yao said: 'What is Chan (Zen)? Who is sitting?' The master contemplated and studied day and night. One day, while using the toilet, he had a sudden realization from the previous words. The following year, he went to Yuhuang Temple to visit Chan Master Fozhao Guang. Chan Master Fozhao Guang asked: 'Where are you from?' The master said: 'Jianzhou.' Chan Master Fozhao Guang said: 'Did you bring your sword?' The master immediately shouted. Chan Master Fozhao Guang laughed and said: 'This 'Wutouzi' (referring to an un-shaven monk) is also acting recklessly. Very poor, without money to shave his head. People called him Wutou.
子呼之。久之。復至靈隱。時破庵居第一座。同遊石筍庵。庵之道者請益曰。胡孫子捉不住。愿垂開示。光曰。用捉他作甚麼。如風吹水。自然成紋。師聞之大悟(待云胡孫子捉不住。攔頭便喝。猶較些子) 上堂。靈山指月。曹溪話月。遞代相傳。證龜成鱉。范上座尋常一張口掛在壁上。今日無端入者行戶。未免拈出多年曆日。說似諸人。且要郭大李二。鄧四張三。知得江南兩浙。春寒秋熱(和尚恁么道。大似憂鱉無裙。愁龜少殼。靈山曹溪。的旨如是。然正眼觀來。依舊證龜成鱉) 淳祐戊申秋。師築室明月池上。榜曰退耕。乞老於朝。而舊病適作。三月旦日。升堂示眾曰。山僧既老且病。無力得與諸人東語西語。令日勉強出來。將從前所說不到底。盡情向諸人面前抖擻去也。遂起身抖衣曰。是多少。(三面貍奴腳踏月。兩頭白牯手拏煙。薦薦)便歸方丈。十五日集兩序區畫後事。親書遺表。言笑如平時。其徒以遺偈為請。乃執筆疾書曰。來時空索索。去也赤條條。更要問端的。天臺有石橋。移頃而逝。
臨安徑山元叟行端禪師
臨海何氏子。世業儒。母陳氏。師生而秀拔。幼不茹葷。十二出家。十八受具。一切文字。不由師授。初參藏叟珍于徑山。珍問甚處人。師曰臺州。珍便喝。師展坐具。珍又
【現代漢語翻譯】 現代漢語譯本 子（指元叟行端禪師）呼喚他。過了很久，又回到靈隱寺。當時破庵擔任第一座。一同遊覽石筍庵。庵里的道士請教說：『猢猻（指妄心）捉不住，希望您能開示。』元叟行端禪師說：『捉它做什麼？如風吹水，自然成紋。』道士聽了，大徹大悟。（等待他說猢猻捉不住，迎頭便喝，或許還好些。） 上堂說法。靈山（指釋迦牟尼佛在靈鷲山說法）指月，曹溪（指六祖慧能大師在曹溪說法）話月，代代相傳，證龜成鱉（比喻以假當真）。范上座尋常一張口就掛在墻上（比喻不開口），今日無端進入者行戶（指進入禪堂），免不了拿出多年的歷日，說給諸人聽。且要郭大李二，鄧四張三，知道江南兩浙，春寒秋熱。（和尚這樣說，大似憂鱉無裙，愁龜少殼。靈山曹溪，的旨如此。然而正眼觀來，依舊證龜成鱉。） 淳祐戊申年（1248年）秋，元叟行端禪師在明月池上築室，題名為退耕，請求告老還鄉。而舊病適時發作。三月初一，升堂向大眾開示說：『山僧既老且病，無力與諸位東拉西扯。今日勉強出來，將從前所說不到底的，盡情向諸位面前抖擻去也。』於是起身抖衣說：『是多少？』（三面貍奴腳踏月，兩頭白牯手拏煙。薦薦）便回到方丈。十五日召集兩序僧眾安排後事，親筆書寫遺表，言笑如平時。他的弟子們請求他留下遺偈，於是拿起筆快速書寫道：『來時空索索，去也赤條條。更要問端的，天臺有石橋。』頃刻之間便去世了。
臨安徑山元叟行端禪師 臨海何氏之子，世代以儒為業。母親陳氏。元叟行端禪師生來就秀拔，從小不吃葷。十二歲出家，十八歲受具足戒。一切文字，不由老師教授。最初參訪徑山的藏叟珍禪師。藏叟珍禪師問：『哪裡人？』元叟行端禪師說：『臺州。』藏叟珍禪師便喝。元叟行端禪師展開坐具。藏叟珍禪師又
【English Translation】 English version The master (referring to Yuan-sou Hsing-tuan Zen Master) called to him. After a long time, he returned to Lingyin Temple. At that time, Po-an was the first seat. They went to the Stone Bamboo Shoot Hermitage together. A Taoist in the hermitage asked for instruction, saying, 'The monkey mind (referring to deluded thoughts) cannot be caught. I hope you can give me some guidance.' Yuan-sou Hsing-tuan Zen Master said, 'What's the use of catching it? Like the wind blowing on water, it naturally forms patterns.' The Taoist heard this and had a great enlightenment. (Waiting for him to say that the monkey mind cannot be caught, and then shouting at him head-on might be better.) Ascending the hall to give a Dharma talk. Ling Shan (referring to Shakyamuni Buddha preaching at Vulture Peak) pointing to the moon, Cao Xi (referring to the Sixth Patriarch Hui-neng preaching at Cao Xi) talking about the moon, passed down from generation to generation, turning a tortoise into a turtle (metaphor for mistaking the false for the real). Elder Fan usually hangs his mouth on the wall (metaphor for not speaking). Today, for no reason, he enters the practitioner's hall (referring to entering the meditation hall), inevitably taking out the calendar of many years to tell everyone. Moreover, he wants Guo Da, Li Er, Deng Si, and Zhang San to know that in Jiangnan and Liangzhe, spring is cold and autumn is hot. (The monk says this, much like worrying about a turtle lacking a skirt and a tortoise lacking a shell. The true meaning of Ling Shan and Cao Xi is like this. However, looking at it with the right eye, it is still turning a tortoise into a turtle.) In the autumn of the year Chun-yu Wu-shen (1248), Yuan-sou Hsing-tuan Zen Master built a house on the Bright Moon Pond, named it 'Retreating to Farming,' and requested to retire to his hometown. And his old illness happened to flare up. On the first day of the third month, he ascended the hall and instructed the assembly, saying, 'This mountain monk is old and sick, and has no strength to chat with you all. Today, I reluctantly came out to shake out everything I have said before that was not thorough, in front of you all.' Then he got up and shook his clothes, saying, 'How much is it?' (A three-faced fox treads on the moon, a two-headed white ox holds smoke in its hands. Recommend, recommend) Then he returned to his abbot's room. On the fifteenth day, he gathered the two orders of monks to arrange the funeral affairs, and personally wrote a memorial, laughing and talking as usual. His disciples asked him to leave a death verse, so he picked up the pen and quickly wrote: 'Coming, empty and bare; going, naked and bare. If you want to ask about the ultimate, there is a stone bridge in Tiantai.' He passed away in an instant.
Zen Master Yuan-sou Hsing-tuan of Jing Shan in Lin'an The son of the He family of Linhai, whose family has been engaged in Confucianism for generations. His mother was Chen. Yuan-sou Hsing-tuan Zen Master was born outstanding and did not eat meat from a young age. He left home at the age of twelve and received full ordination at the age of eighteen. All the texts were not taught by a teacher. He first visited Zen Master Zang-sou Zhen of Jing Shan. Zen Master Zang-sou Zhen asked, 'Where are you from?' Yuan-sou Hsing-tuan Zen Master said, 'Taizhou.' Zen Master Zang-sou Zhen then shouted. Yuan-sou Hsing-tuan Zen Master spread out his sitting mat. Zen Master Zang-sou Zhen again
喝。師收坐具。珍曰。放汝三十棒。參堂去。師于言下豁然頓悟(可惜元叟少一轉語) 一日侍立次。珍曰。吾泉南無僧。師曰。和尚聻。(那個是和尚。莫錯會好)珍便棒。師接住曰。莫道無僧好。(和尚來也)珍頷之。命入侍司。洎珍告寂。乃至凈慈。嘗自稱寒拾里人。見雪巖欽于仰山。欽問何處來。師曰兩浙。欽曰。因甚語音不同。師曰。合取臭口。欽曰。獺徑橋高。集云峰峻。未識阇黎在。師拍手曰。鴨吞螺螄。眼睛突出。欽笑顧侍者。點好茶茶。師曰。也不消得。欽寂。乃還浙。徑山請居第一座 僧問如何是正法眼。師曰。十字街頭石敢當。曰只者便是么。師曰。月似彎弓。少雨多風 師嘗勘一新到。曰何方聖者。甚處靈祇。僧曰。臨朕砧。師曰。杜撰禪和。如麻似粟。參堂去(心圓不避口業說破。三世諸佛曆代祖師。古今善知識。無有一個不杜撰者。諸公要見不杜撰底么。試伸手腳跟下摸一摸看。摸得著時。早又杜撰了也) 又勘一僧曰。劈開華岳連天秀。放出黃河徹底清。即且置。平實地上道將一句來。(你看杜撰)僧擬開口。師便打(鉤子鉤得你沒腳跑。錐子錐得你沒處藏。莫道鈍置漢翻不得身。便是唧溜漢。也出不得門。所以道佛法如狼毒砒霜。不是別人與你。都是你自己無始劫來帶得底。遇緣即
【現代漢語翻譯】 現代漢語譯本： 喝。雪峰義存禪師收起坐具。德山宣鑒禪師說：『放你三十棒，參堂去。』雪峰義存禪師在言下豁然頓悟（可惜元叟行端禪師少了一句轉語）。 一日侍立時，德山宣鑒禪師說：『吾泉南無僧。』雪峰義存禪師說：『和尚聻？』（那個是和尚，莫錯會好）德山宣鑒禪師便打。雪峰義存禪師接住說：『莫道無僧好。』（和尚來也）德山宣鑒禪師點頭認可，命其入侍司。等到德山宣鑒禪師圓寂，雪峰義存禪師才到凈慈寺。他曾自稱寒拾里人。見到雪巖欽禪師，雪峰義存禪師仰慕仰山慧寂禪師。雪巖欽禪師問從何處來，雪峰義存禪師說兩浙。雪巖欽禪師說：『因甚語音不同？』雪峰義存禪師說：『合取臭口。』雪巖欽禪師說：『獺徑橋高，集云峰峻，未識阇黎在。』雪峰義存禪師拍手說：『鴨吞螺螄，眼睛突出。』雪巖欽禪師笑著顧視侍者，點好茶來。雪峰義存禪師說：『也不消得。』雪巖欽禪師沉默。雪峰義存禪師於是回到浙地，逕山寺請他擔任第一座。 僧人問：『如何是正法眼？』雪峰義存禪師說：『十字街頭石敢當。』僧人說：『只者便是么？』雪峰義存禪師說：『月似彎弓，少雨多風。』 雪峰義存禪師曾經勘驗一個新來的僧人，說：『何方聖者？甚處靈祇？』僧人說：『臨朕砧。』雪峰義存禪師說：『杜撰禪和，如麻似粟，參堂去。』（心圓不避口業說破，三世諸佛曆代祖師，古今善知識，無有一個不杜撰者。諸公要見不杜撰底么？試伸手腳跟下摸一摸看，摸得著時，早又杜撰了也） 又勘驗一個僧人說：『劈開華岳（華山）連天秀，放出黃河徹底清，即且置。平實地上道將一句來。』（你看杜撰）僧人擬開口，雪峰義存禪師便打（鉤子鉤得你沒腳跑，錐子錐得你沒處藏。莫道鈍置漢翻不得身，便是唧溜漢，也出不得門。所以道佛法如狼毒砒霜，不是別人與你，都是你自己無始劫來帶得底，遇緣即發）。
【English Translation】 English version: 'Drink!' Master (Xuefeng Yicun) collected his sitting mat. Zhen (Deshan Xuanjian) said, 'Give you thirty blows, go to the meditation hall.' Master (Xuefeng Yicun) suddenly had a complete awakening upon hearing this (It's a pity that Yuan Sou lacked a turning phrase). One day, while standing in attendance, Zhen (Deshan Xuanjian) said, 'In Quanzhou, there are no monks.' Master (Xuefeng Yicun) said, 'What about the monks?' (Who is the monk? Don't misunderstand.) Zhen (Deshan Xuanjian) then struck. Master (Xuefeng Yicun) caught it and said, 'Don't say there are no good monks.' (The monk has arrived.) Zhen (Deshan Xuanjian) nodded in agreement and ordered him to enter the service department. After Zhen (Deshan Xuanjian) passed away, Master (Xuefeng Yicun) went to Jingci Temple. He once called himself a resident of Hanshan and Shide's neighborhood. Upon seeing Xueyan Qin, Master (Xuefeng Yicun) admired Yangshan Huiji. Qin asked where he came from. Master (Xuefeng Yicun) said, 'Liangzhe.' Qin said, 'Why is the accent different?' Master (Xuefeng Yicun) said, 'Close your stinky mouth.' Qin said, 'The Otter Path Bridge is high, and the Jiyun Peak is steep. I don't recognize the Venerable.' Master (Xuefeng Yicun) clapped his hands and said, 'The duck swallows the snail, its eyes bulge out.' Qin smiled and looked at the attendant, 'Prepare good tea.' Master (Xuefeng Yicun) said, 'It's not necessary.' Qin was silent. Then Master (Xuefeng Yicun) returned to Zhe, and Jingshan Temple invited him to be the first seat. A monk asked, 'What is the true Dharma eye?' Master (Xuefeng Yicun) said, 'The Stone Dare-to-Block at the crossroads.' The monk said, 'Is that it?' Master (Xuefeng Yicun) said, 'The moon is like a bent bow, little rain and much wind.' Master (Xuefeng Yicun) once examined a newly arrived monk, saying, 'A sage from what direction? A spirit from what place?' The monk said, 'Approaching the imperial anvil.' Master (Xuefeng Yicun) said, 'Fabricated Chan monks, like hemp and millet, go to the meditation hall.' (The mind is round and does not avoid verbal karma, speaking it out. All Buddhas of the three times, ancestral masters of all generations, good teachers of ancient and modern times, there is not one who does not fabricate. Do you all want to see the non-fabricated? Try reaching your hands and feeling under your feet. When you touch it, it is already fabricated.) Again, examining a monk, he said, 'Splitting open Mount Hua (Huashan) to reveal its towering beauty, releasing the Yellow River to make it completely clear, let's put that aside for now. Speak a phrase from the ground of plain reality.' (Look at the fabrication.) As the monk was about to open his mouth, Master (Xuefeng Yicun) struck him (The hook hooks you so you can't run, the awl pricks you so you have nowhere to hide. Don't say that a dull person cannot turn over; even a slippery person cannot get out the door. Therefore, it is said that the Buddha-dharma is like wolfsbane and arsenic, not given to you by others, but all brought by you from beginningless kalpas, manifesting when conditions meet).
發。奉勸諸公。盡情放下。絲毫不盡。明朝後日。大有事在) 問僧。棋盤石斫破你腦門。缽盂池浸爛你腳板。僧擬答。師便喝(擬答則者僧多了一句。不擬答時。元叟又多了一句。敢問諸仁。作么生得恰好去。若不會。心圓為你說破。元叟已是騎虎頭收虎尾了也。第一句在甚麼處) 師以訶叱怒罵為慈誘之誨。利他之事。皆陰為之。沒齒不言 上堂。邊戍朝鳴角。空山夜答鐘。人人皆共聽。何處不圓通(說時便不圓通。不說時圓通在甚麼處。離心意識參) 示微疾。問侍者曰。呼之曾已休。吸之尚未舍。寄語諸苦源。來者不來者。如何是來者不來者。侍無語。(死漢)師曰。后五日看。(劈面便掌。說甚麼后五日看)至期沐浴更衣。書偈示眾曰。本無生滅。焉有去來。冰河發𦦨。鐵樹花開。投筆垂一足而化。留龕七日。顏色如生。
明州奉化岳林栯堂 益禪師
上堂。五千四十八卷。只作一句道卻。(牙根猶帶生澀在)遂起身曰。立地待諸人構取。下座(狼藉潑撒一場特地)。
杭州府放牛余居士
參無門。凡有問門。皆劈面截曰。不是不是。及見臭庵問曰。吾師何所見。敢對人天顛倒是非耶。庵曰。我在無門處。無法可得。無道可傳。只得兩個字。士曰。是甚兩字。庵曰。不是不是。士
【現代漢語翻譯】 現代漢語譯本： 發。奉勸諸位。徹底放下。如果不能完全放下，明朝後日，還有大事發生！) 問僧人：『棋盤石砸破你的頭，缽盂池浸爛你的腳，你如何作答？』僧人剛要回答，禪師便喝止(如果僧人回答，元叟就多說了一句。如果不回答，元叟又多說了一句。請問各位，怎樣才能恰到好處？如果不會，心圓為你點破，元叟已經是騎虎難下，首尾難顧了。第一句在哪裡？) 禪師以訶斥怒罵作為慈悲誘導的教誨，利他的事情，都暗中去做，終身不提。 上堂說法：『邊境的戍樓早上鳴響號角，空曠的山谷夜晚迴應鐘聲。人人都一起聽聞，哪裡不是圓融通達？』(說出來就不圓融通達了，不說的時候圓融通達在哪裡？離開心意識去參悟) 禪師略微示現疾病，問侍者說：『呼氣已經停止，吸氣尚未捨棄，轉告諸位苦難的根源，來者和不來者，什麼是來者和不來者？』侍者無言以對。(死人) 禪師說：『五天後再看。』(劈頭就是一掌，還說什麼五天後再看) 到期沐浴更衣，寫下偈語示眾說：『本來沒有生滅，哪裡會有去來？冰河裡長出火焰，鐵樹上開出花朵。』說完投筆，垂下一隻腳而圓寂。停留在龕中七天，顏色如生。
明州奉化岳林栯堂（寺廟名，地名+寺廟名）益禪師
上堂說法：『五千零四十八卷經書，只用一句話說完。』(牙根還帶著生澀) 於是起身說：『站在這裡等待各位來構造。』下座(狼藉潑灑一場特地)。
杭州府放牛余居士（在家修行的佛教徒）
參拜無門禪師。凡是有人問，都劈頭蓋臉截斷說：『不是，不是。』等到見到臭庵禪師問：『吾師有何見解，竟敢對人天顛倒是非？』臭庵禪師說：『我在無門處，無法可得，無道可傳，只有兩個字。』居士問：『是什麼兩個字？』臭庵禪師說：『不是，不是。』
【English Translation】 English version: Exhorting you all, let go completely. If you don't let go completely, great events will occur tomorrow or the day after!) Asked a monk: 'A chessboard stone smashes your head, a bowl pond soaks your feet, how do you answer?' As the monk was about to answer, the master shouted to stop him (If the monk answers, Yuan Sou would have said one more sentence. If he doesn't answer, Yuan Sou would have said one more sentence. May I ask everyone, how can one get it just right? If you don't know, Xin Yuan will reveal it to you. Yuan Sou is already in a situation where he can't get off the tiger, unable to manage both the beginning and the end. Where is the first sentence?) The master used scolding and cursing as compassionate and guiding teachings, doing good deeds for others secretly, never mentioning them throughout his life. Ascending the hall to preach: 'The border fortress sounds its horn in the morning, the empty mountains echo with the bell at night. Everyone hears it together, where is there not perfect understanding?' (Speaking it makes it not perfectly understood, where is perfect understanding when not speaking? Meditate apart from the mind's consciousness) The master slightly showed illness, asking the attendant: 'Exhalation has ceased, inhalation has not yet been abandoned, tell all the sources of suffering, those who come and those who do not come, what are those who come and those who do not come?' The attendant was speechless. (Dead man) The master said: 'Look again in five days.' (A slap in the face, what are you talking about looking again in five days) When the time came, he bathed and changed clothes, wrote a verse to show the assembly, saying: 'Originally there is no birth or death, where would there be going or coming? Flames grow in the ice river, flowers bloom on the iron tree.' After speaking, he threw down his pen, lowered one foot and passed away. Remaining in the niche for seven days, his complexion was as if alive.
Zen Master Yi of Yutang (temple name, place name + temple name), Yue Lin, Fenghua, Mingzhou
Ascending the hall to preach: 'The five thousand and forty-eight volumes of scriptures, I will say it all in one sentence.' (The roots of the teeth still carry rawness) Then he stood up and said: 'Standing here waiting for everyone to construct.' Descended from the seat (A messy and scattered scene on purpose).
Layman Yu, who grazes cows, of Hangzhou Prefecture (Buddhist practitioner at home)
Paying respects to Zen Master Wumen. Whenever someone asked, he would cut them off abruptly, saying: 'No, no.' When he saw Zen Master Chou'an asking: 'What is your master's view, daring to reverse right and wrong for humans and gods?' Zen Master Chou'an said: 'Where I am at Wumen, there is no Dharma to be obtained, no Dao to be transmitted, only two words.' The layman asked: 'What are the two words?' Zen Master Chou'an said: 'No, no.'
大悟(雲門一棒。臨濟一掌。馬祖一喝。巖頭一噓。六祖知非。龐公好殺。子湖狗。楊岐驢。雪峰毬。鼓山劍。石鞏箭。秘魔叉。上來一隊老古錐。未夢見兩個字在。忽有個伶俐衲僧出來問。趙州勘破臺山婆子時又如何。心圓即與攔腮一掌。劈面一唾。罵道你者不知香臭漢)。
溫州府華藏瞎驢無見禪師
舉興化打克賓話。頌曰。興化打克賓。言親語亦親。(克賓自待不薄。興化成人之美)棒頭如雨點。敲出玉麒麟(諸公還知。棒頭落處么。直饒知得。倜儻分明。未許你是玉麒麟在)。
順天府大慶壽寺中和璋禪師
室中示徒。或握木劍。或執錦蛇。海云簡參。入門便問。某甲不來而來。師作么生相見。師曰。參須實參。悟須實悟。莫打野榸。簡曰。某甲因擊石。火光迸散。乃知眉橫鼻直。師曰。吾此處別。曰如何表信。師曰。吾牙是一口骨。耳乃兩片皮。(別攔頭與一棒)曰將謂別有。師曰錯。簡喝曰。草賊大敗。(果然)師便休。次日。師舉臨濟兩堂首座齊下喝至賓主歷然話。問簡如何會。簡曰。打破秦時鏡。磨尖上古錐。龍飛霄漢外。何必更針錐。(若在今時師家學人。便道賓則始終賓。主則始終主矣。古人入處不廉纖如此)師曰。汝只得其機。不得其用。(若在尋常師家。非稱善則
【現代漢語翻譯】 現代漢語譯本 大悟（雲門用一棒，臨濟用一掌，馬祖用一喝，巖頭用一噓，六祖知道自己錯了，龐公喜歡殺生，子湖的狗，楊岐的驢，雪峰的球，鼓山的劍，石鞏的箭，秘魔的叉。上來一隊老古錐（指老修行），連『兩個字』都沒夢見過。忽然有個伶俐的僧人出來問：趙州勘破臺山婆子的時候怎麼樣？心圓就給他一巴掌，朝臉上吐唾沫，罵道：你這個不知好歹的傢伙）。
溫州府華藏瞎驢無見禪師
舉興化打克賓的話。頌曰：興化打克賓，言語親切情意真。（克賓自己待自己不薄，興化成全了他的美事）棒頭如雨點，敲出玉麒麟（各位還知道棒頭落在哪裡嗎？即使你知道了，倜儻分明，也未必能說你是玉麒麟）。
順天府大慶壽寺中和璋禪師
在禪房裡向弟子們開示，有時握著木劍，有時拿著錦蛇。海云簡來參拜，入門就問：某甲不來而來，師父您怎麼看待？師父說：參禪要實實在在的參，悟道要實實在在的悟，不要打野榸（比喻虛妄）。簡說：某甲因為擊石，火光迸散，才知道眉毛是橫的，鼻子是直的。師父說：我這裡不一樣。簡說：如何才能表達信任？師父說：我的牙齒是一口骨頭，耳朵是兩片皮。（別攔頭就給一棒）簡說：還以為有什麼特別的。師父說：錯了。簡喝道：草賊大敗！（果然）師父便停止了。第二天，師父舉臨濟兩堂首座齊聲喝叫，直至賓主分明的話，問簡如何理解。簡說：打破秦時的鏡子（秦朝，公元前221年-公元前207年），磨尖上古的錐子，龍飛到霄漢之外，何必再用針錐。（如果放在現在的師家學人，就會說賓始終是賓，主始終是主了。古人入處不如此膚淺）師父說：你只得到了它的機巧，沒有得到它的作用。（如果放在尋常的師家，不是稱讚就是……）
【English Translation】 English version Great Enlightenment (Yunmen's staff, Linji's palm, Mazu's shout, Yantou's sigh, the Sixth Patriarch's realization of error, Pangong's fondness for killing, Zihu's dog, Yangqi's donkey, Xuefeng's ball, Gushan's sword, Shigong's arrow, Mimo's fork. A group of old fogeys come up, never even dreaming of the 'two words'. Suddenly, a clever monk comes out and asks: What was Zhao Zhou's state when he discerned the old woman of Mount Tai? A slap in the face for one who seeks completeness, a spit right in the face, scolding: You ignorant fool).
Chan Master Wujian, the Blind Donkey of Huazang Monastery in Wenzhou Prefecture
He cited Xinghua's beating of Kebin. A verse says: Xinghua beats Kebin, words are intimate and feelings are true. (Kebin did not treat himself badly; Xinghua completed his good deed.) The staff falls like raindrops, knocking out a jade Qilin (unicorn). (Do you all know where the staff falls? Even if you know, and are clearly outstanding, you are not necessarily a jade Qilin).
Chan Master Zhonghe Zhang of Daqingshou Temple in Shuntian Prefecture
In his room, he instructed his disciples, sometimes holding a wooden sword, sometimes holding a brocade snake. Haiyun Jian came to visit and asked upon entering: 'Someone' comes without coming; how does the master see me? The master said: Meditate sincerely, awaken sincerely, do not engage in wild speculation. Jian said: Because I struck a stone, sparks scattered, and I knew that my eyebrows were horizontal and my nose was straight. The master said: It is different here. Jian said: How can I express faith? The master said: My teeth are one mouthful of bone, and my ears are two pieces of skin. (Another block and a blow). Jian said: I thought there was something special. The master said: Wrong. Jian shouted: The bandit army is utterly defeated! (Indeed!) The master then stopped. The next day, the master cited the story of Linji's two chief monks shouting in unison until the guest and host were distinct, and asked Jian how he understood it. Jian said: Break the mirror of the Qin Dynasty (221-207 BCE), sharpen the ancient awl, the dragon flies beyond the heavens, why bother with needles and awls? (If it were today's students of the master's school, they would say that the guest is always the guest, and the host is always the host. The ancients did not enter so superficially.) The master said: You only got its mechanics, not its function. (If it were an ordinary master, he would either praise or...)
頷之矣)簡便掀倒禪床。師曰。途路之樂。終未到家。簡與一掌曰。精靈千載野狐窟。看破如今不值錢。師打一拂曰。汝只得其用。不得其體。簡進前曰。青山聳寒色。月照一溪春。師曰。汝只得其體。不得其智。簡曰。流水自東西。落花無向背。師曰。汝雖善語言三昧。要且沒交涉。(師亦弓箭折盡。徒亦弓箭折盡。爭奈有一人不肯。可謂為眾竭力。禍出私門)簡豎拳拍一拍。直得丈室震動。師曰。如是如是。簡拂袖便出(可謂證驗到十成無滲漏矣。然子細檢點。仍是十成滲漏。明眼宗師如何為人。參)。
杭州府護國臭庵宗禪師
上堂。舉豐干謂寒山拾得曰。你與我去游五臺。便是我同流。山曰。你去游五臺作么。干曰。禮拜文殊。山曰。你不是我同流。師曰。豐干開口不在舌頭上。寒山同坑無異土。檢點將來。兩個駝子廝撞著。世上由來無直人(兩個駝子胸貼胸。從來背背不相見) 上堂。舉岳林振示眾。布袋口開。還有買底么。僧曰有。林曰。不作賤。不作貴。你作么生買。僧無語。(火蓮代云。不買者個破草鞋。拂袖便行。息庵代云。疾與一掌。懶儂代云了。歇齋代云。咦。拙庵代云。貓。湄庵代云。㘞。覺非代云。屈某甲)林曰。老僧失利。(別云。且喜不折本)師曰。岳林設個問端。也甚
【現代漢語翻譯】 現代漢語譯本： （簡表示同意）。簡便掀翻了禪床。禪師說：『途中的快樂，終究沒有到家。』簡給禪師一掌說：『精靈千年的野狐洞，看破瞭如今一文不值。』禪師打了一下拂塵說：『你只得到了它的用處，沒有得到它的本體。』簡上前說：『青山聳立著寒冷之色，月光照耀著一溪春水。』禪師說：『你只得到了它的本體，沒有得到它的智慧。』簡說：『流水自顧自地向東西流淌，落花沒有朝向和背離。』禪師說：『你雖然擅長語言三昧（指通過語言達到的禪定境界），但終究沒有交涉。（禪師的弓箭也已折斷，徒弟的弓箭也已折斷，無奈還有一個人不肯罷休，可謂為眾人竭盡全力，禍患卻出自私門）。』簡豎起拳頭拍了一下，震得丈室都在震動。禪師說：『如是如是。』簡拂袖便走。（可謂證驗到了十分，沒有滲漏了。然而仔細檢查，仍然是十分滲漏。明眼的宗師如何為人？參！）。
杭州府護國臭庵宗禪師
上堂說法。舉豐干（唐代天臺山國清寺僧人，相傳為阿彌陀佛化身）對寒山（唐代詩人，隱居天臺山寒巖）、拾得（唐代僧人，寒山在寒巖撿到並收養）說：『你與我去游五臺山（佛教四大名山之一，文殊菩薩道場），便是我的同道。』寒山說：『你去游五臺山做什麼？』豐干說：『禮拜文殊（文殊菩薩，智慧的象徵）。』寒山說：『你不是我的同道。』禪師說：『豐干開口不在舌頭上，寒山同坑無異土。仔細檢查起來，兩個駝子互相撞著。世上本來就沒有正直的人（兩個駝子胸貼胸，從來背背不相見）。』上堂說法。舉岳林振（宋代禪師）開示眾人，『布袋口打開了，還有人買嗎？』僧人說：『有。』岳林說：『不賤賣，也不貴賣，你打算怎麼買？』僧人無語。（火蓮代說：『不買這個破草鞋，拂袖便走。』息庵代說：『快速給他一掌。』懶儂代說：『了。』歇齋代說：『咦。』拙庵代說：『貓。』湄庵代說：『㘞。』覺非代說：『屈某甲。』）岳林說：『老僧虧本了。（別的禪師說：『可喜的是沒有賠本。』）』禪師說：『岳林設了個問端，也甚是。
【English Translation】 English version: (Jian nodded in agreement). Jian then overturned the Zen meditation platform. The Zen master said, 'The joy of the journey ultimately does not reach home.' Jian gave the Zen master a palm strike and said, 'The spirit's thousand-year-old fox den, once seen through, is now worthless.' The Zen master flicked his whisk and said, 'You have only obtained its use, not its essence.' Jian stepped forward and said, 'Green mountains tower with a cold hue, the moonlight illuminates a stream of spring.' The Zen master said, 'You have only obtained its essence, not its wisdom.' Jian said, 'The flowing water goes east and west on its own, falling flowers have no direction or aversion.' The Zen master said, 'Although you are skilled in the Samadhi (a state of meditative consciousness) of language, ultimately there is no connection. (The Zen master's bow and arrows are broken, and the disciple's bow and arrows are broken, but unfortunately, there is still one person who refuses to give up. It can be said that he has exhausted his efforts for the sake of the crowd, but the disaster comes from his own household.)' Jian raised his fist and struck once, shaking the entire abbot's room. The Zen master said, 'So it is, so it is.' Jian flicked his sleeves and left. (It can be said that the verification has reached ten parts, with no leakage. However, upon careful inspection, there is still a ten-part leakage. How does an insightful Zen master guide people? Contemplate!).
Zen Master Chou'an Zong of Huguo Temple in Hangzhou Prefecture
Ascending the Dharma hall. He cited Fenggan (a monk of Guoqing Temple on Mount Tiantai during the Tang Dynasty, said to be an incarnation of Amitabha Buddha) saying to Hanshan (a Tang Dynasty poet who lived in seclusion in Han Rock on Mount Tiantai) and Shide (a Tang Dynasty monk, found and adopted by Hanshan in Han Rock), 'If you go with me to Mount Wutai (one of the four sacred Buddhist mountains, the Bodhimanda of Manjusri Bodhisattva), then you are my companions.' Hanshan said, 'What are you going to Mount Wutai for?' Fenggan said, 'To pay homage to Manjusri (Manjusri Bodhisattva, the symbol of wisdom).' Hanshan said, 'You are not my companion.' The Zen master said, 'Fenggan's words do not come from his tongue, Hanshan is from the same pit, no different soil. Upon careful inspection, two hunchbacks are bumping into each other. There has never been an upright person in the world (two hunchbacks chest to chest, never seeing each other back to back).' Ascending the Dharma hall. He cited Yuelin Zhen (a Zen master of the Song Dynasty) instructing the assembly, 'The mouth of the cloth bag is open, is there anyone buying?' A monk said, 'Yes.' Yuelin said, 'Not selling cheap, not selling expensive, how do you intend to buy?' The monk was speechless. (Huo Lian said instead, 'I won't buy this broken straw sandal, I'll flick my sleeves and leave.' Xi'an said instead, 'Quickly give him a palm strike.' Lan Nong said instead, 'Done.' Xiezhai said instead, 'Eh.' Zhuo'an said instead, 'Cat.' Mei'an said instead, '㘞.' Juefei said instead, 'I, so and so, am wronged.') Yuelin said, 'The old monk has lost money. (Another Zen master said, 'Fortunately, he didn't lose his capital.')' The Zen master said, 'Yuelin set up a question, and it is very much so.
奇特。及至被人道個有字。直得東遮西掩。囊藏不迭。護國今日布袋口開。還有買底么。良久曰。闌干雖共倚。山色不同觀(別云。同坑無異土)。 卍新續藏第 85 冊 No. 1592 揞黑豆集
揞黑豆集卷二
心圓居士 拈別
火蓮居士 集梓
六祖下第二十一世
袁州府仰山雪巖祖欽禪師
一字慧朗。閩漳州人。五歲出家。十六剃染。十八行腳。初參雙林。洎妙峰善石田薰諸老。無所發明。聞滅翁住凈慈。懷香請益。翁示臨濟三頓痛棒話。亦無所入。遂上徑山謁無準。銳志咨參。封被脅不至席者數載。一日上蒲團。忽然面前豁開如地陷。時中凈裸裸地。靜悄悄地。浮逼逼地。動相不生者半月餘。自茲坐定。礙膺十年。尋常入室。遇舉主人公話。便可打𨁝跳。若教舉起衲僧巴鼻。佛祖爪牙。更無下口處。后同忠石樑過天目。抬眸見古柏。觸著向來所得境界。和底一時飏下礙膺之物。始爆然而散。從此不疑生。不疑死。不疑佛。不疑祖。徹見徑山老人立地處 上堂。一見便見。一得永得。展手曰。撒開兩手大家看。畢竟明明是何物。潭州內外有一十八座城門。白日行人。千千萬萬。往往來來。一任東西南北(不得動著。動著即頭角生) 上堂。石門𡾟險。玉峽潺湲
【現代漢語翻譯】 現代漢語譯本： 奇特啊！等到被人說出一個『有』字，就立刻要東遮西掩，像捂著口袋一樣藏都藏不住。護國禪師今天敞開了布袋口，還有人要買嗎？（停頓良久）說：『憑欄同倚，所見山色卻各不相同啊！』（雪巖祖欽禪師別解道：『即使在同一個坑裡，土的顏色也不一樣。』） 《卍新續藏》第85冊 No. 1592 《揞黑豆集》 《揞黑豆集》卷二 心圓居士 拈別 火蓮居士 集梓 六祖（指禪宗六祖慧能大師）下第二十一世 袁州府仰山雪巖祖欽禪師 字慧朗，閩（福建）漳州人。五歲出家，十六歲剃度，十八歲開始行腳參訪。最初參訪雙林寺，後來又參訪了妙峰善、石田薰等老禪師，但都沒有任何領悟。聽說滅翁禪師住在凈慈寺，便帶著香去請教。滅翁禪師開示臨濟義玄禪師的三頓痛棒公案，仍然無法領悟。於是前往徑山，拜見無準師範禪師，立下決心參禪。幾年時間裡，蓋著被子睡覺都不敢躺下。有一天，當他登上蒲團時，忽然感覺眼前豁然開朗，如同大地塌陷一般。當時心中清凈坦蕩，寂靜無聲，又感到一種逼迫感，持續了半個多月，沒有生起任何念頭。從此以後，他坐禪時不再有任何障礙，持續了十年。平時入室請教時，如果有人提起主人公的話題，他就能立刻應對。如果要他舉起衲僧（僧人的別稱）的巴鼻（關鍵處），佛祖的爪牙（手段），他就無從下手。後來，他和忠石樑禪師路過天目山，抬頭看見古柏樹，觸動了以往所證得的境界，將所有障礙頓然放下，開始徹底爆發。從此以後，不再懷疑生，不再懷疑死，不再懷疑佛，不再懷疑祖，徹底明白了徑山老人（指無準師範禪師）的立足之處。 上堂說法時說：『一見就見，一得就永得。』張開雙手說：『大家看看，這明明到底是什麼？潭州內外有一十八座城門，白天行人來來往往，成千上萬，任憑他們東西南北（不得動著念頭，一動念頭就生出頭角）。』 上堂說法時說：『石門險峻，玉峽水流潺潺。』
【English Translation】 English version: How peculiar! As soon as someone utters the word 'existence,' one immediately tries to conceal it, hiding it as if clutching a bag, unable to contain it. Today, Protector of the Nation (護國, Hù Guó) opens the mouth of his bag. Is there anyone willing to buy? (After a long pause) He says, 'Though we lean together on the railing, the mountain scenery we see is different!' (Xuěyán Zǔqīn (雪巖祖欽) comments: 'Even in the same pit, the soil is not the same.') Supplement to the Buddhist Canon, Vol. 85, No. 1592, 'Collection of Concealing Black Beans' (揞黑豆集, Ān Hēi Dòu Jí) 'Collection of Concealing Black Beans,' Volume Two Layman Xīnyuán (心圓) - Annotations Layman Huǒlián (火蓮) - Compilation and Printing Twenty-first Generation after the Sixth Patriarch (referring to Huìnéng (慧能), the Sixth Patriarch of Zen Buddhism) Zen Master Xuěyán Zǔqīn (雪巖祖欽) of Yǎngshān (仰山) in Yuanzhou Prefecture Named Huìlǎng (慧朗), a native of Zhangzhou (漳州), Min (Fujian). He left home at the age of five, was tonsured at sixteen, and began his pilgrimage at eighteen. Initially, he visited Shuanglín (雙林) Monastery, and later visited elders such as Miaofeng Shan (妙峰善), Shítián Xūn (石田薰), but without any enlightenment. Hearing that Mièwēng (滅翁) resided at Jìngcí (凈慈) Monastery, he respectfully sought instruction. Mièwēng (滅翁) pointed to the case of Linji Yixuan's (臨濟義玄) three painful blows, but he still could not enter. Thereupon, he went to Jìngshān (徑山) to visit Wúzhǔn Shīfàn (無準師範), determined to consult him. For several years, he would cover himself with a blanket but not lie down on the mat. One day, when he ascended the meditation cushion, he suddenly felt a sense of openness before him, as if the earth had collapsed. At that moment, his mind was purely naked, quietly silent, and yet there was a sense of urgency, lasting for more than half a month without a single thought arising. From then on, his meditation was no longer obstructed, continuing for ten years. Usually, when entering the room for instruction, if someone raised the topic of the 'main character,' he could immediately respond. But if he were asked to raise the 'bābí' (巴鼻, key point) of a 'nàsēng' (衲僧, monk), the 'claws and teeth' (手段, means) of the Buddhas and Patriarchs, he would have no way to begin. Later, he and Zhōng Shíliáng (忠石樑) passed by Tiānmù (天目) Mountain, and upon looking up at the ancient cypress trees, he was touched by the state he had previously attained, and suddenly let go of all obstructions, beginning to thoroughly explode. From then on, he no longer doubted birth, no longer doubted death, no longer doubted the Buddha, no longer doubted the Patriarchs, and thoroughly understood the standing place of the old man of Jìngshān (徑山) (referring to Wúzhǔn Shīfàn (無準師範)). When ascending the hall to give a Dharma talk, he said: 'One seeing is seeing, one attainment is eternal attainment.' Opening his hands, he said: 'Everyone, take a look, what exactly is this that is so clear?' Within and without Tánzhōu (潭州) there are eighteen city gates, and during the day, people come and go, tens of thousands, allowing them to go east, west, south, and north (but do not move a thought, for if you move a thought, horns will grow).' When ascending the hall to give a Dharma talk, he said: 'The stone gate is precipitous, the jade gorge flows murmuringly.'
。未到此間。(此間是甚麼所在。不見道一十八座城門。白日行人千萬往來。一任東西南北)不妨疑著。到則到矣。(不動步者)平展一句又作么生。古路鐵蛇橫(擬議則喪身失命) 上堂。水不洗水。金不博金。青天白日。自古自今。山僧到者里。直是插手不入。汝等諸人還肯信自己是仰山么。曹溪波浪如相似。(一人一曹溪。如何得相似)無限平人被陸沈(曹溪元是陸地波。無限平人水浸殺) 上堂。海水不可斗量。虛空不可尺度。凈地不可撒沙。爛泥不可著腳。者四轉語。轉轉有落處。且道落在甚麼處。(劈面便掌。何故。要使芭蕉長怒雷)東京大相國寺里有樹芭焦。風吹雨打。一似破袈裟 上堂。有句無句。如藤倚樹。白鷺下田千點雪。黃鸝上樹一枝華。三千里外賣卻布單。不遠而來。因甚放下泥盤。呵呵大笑。毗婆尸佛早留心。直至如今不得妙(瞞潭州城裡人不得。潭州城裡人亦瞞心圓不得。心圓亦瞞大眾不得。會么。留心不得妙。得妙不留心) 上堂。個事本成現。覓則不可見。白圭本無瑕。(出得陰界。才是白圭)琢磨翻成玷。執之以實法。(陰界不出)空中生閃電。視之為等閑。(未出陰界)腳下添紅線。珍重學道人。好好看方便。(但識病。莫執藥)作么生。急須著眼看仙人。莫看仙人手中扇(打
【現代漢語翻譯】 現代漢語譯本 未到此間。（此間是什麼地方？沒聽過有十八座城門，白天行人成千上萬來來往往，任憑東西南北。）不妨懷疑著。到就到了。（不動步的人）平展一句又該怎麼說？古路鐵蛇橫臥。（擬議就喪身失命） 上堂。水不能洗水，金不能博金。****。自古至今。老衲到這裡，真是插手不入。你們這些人還肯相信自己是仰山（仰山慧寂，唐代禪僧）嗎？曹溪（曹溪指六祖慧能弘法的曹溪南華寺）波浪如此相似。（一人一個曹溪，怎麼能相似？）無數平民被淹沒。（曹溪原本是陸地上的波浪，無數平民被水淹死） 上堂。海水不可斗量，虛空不可尺度，凈地不可撒沙，爛泥不可著腳。這四句轉語，句句都有落腳處。且說落在什麼地方？（劈面就是一掌。為什麼？要使芭蕉長出雷聲）東京大相國寺里有棵芭蕉樹，風吹雨打，就像破袈裟。 上堂。有句沒句，像藤蔓依附樹木。白鷺飛下田野，像千點雪花；黃鸝飛上樹梢，像一枝鮮花。從三千里外賣掉布單，不遠萬里而來，為何放下泥盤？呵呵大笑。毗婆尸佛（過去七佛之首）早就留心了，直到如今也沒得到妙處。（瞞不過潭州城裡的人，潭州城裡的人也瞞不過心圓，心圓也瞞不過大眾。明白嗎？留心不得妙，得妙不留心） 上堂。這件事本來就是現成的，尋找就看不見。白圭（比喻潔白無瑕的美玉）本來沒有瑕疵。（出得了陰界，才是白圭）琢磨反而成了污點。執著于實在的法。（出不了陰界）空中生出閃電。把它看作等閑。（沒出陰界）腳下添上紅線。珍重學道的人，好好看方便。（只要認識病癥，不要執著于藥物）怎麼做？急需著眼看仙人，莫看仙人手中的扇子。（打）
【English Translation】 English version Not yet arrived here. (What place is 'here'? Haven't you heard of the eighteen city gates, where thousands of people come and go in broad daylight, freely heading east, west, north, and south?) It's worth doubting. Arriving is arriving. (For those who don't move a step) How would you express a straightforward phrase? An iron snake lies across the ancient road. (Deliberation leads to loss of life) Entering the hall. Water cannot wash water, gold cannot gamble for gold. ****. From ancient times until now. This old monk arrives here and truly cannot intervene. Do you all still believe that you are Yangshan (Yangshan Huiji, a Chan monk of the Tang Dynasty)? The waves of Caoqi (Caoqi refers to Nanhua Temple in Caoqi, where the Sixth Patriarch Huineng propagated the Dharma) are so similar. (Each person has their own Caoqi, how can they be similar?) Countless common people are submerged. (Caoqi was originally a wave on land, countless common people are drowned by the water) Entering the hall. The sea cannot be measured by the dipper, the void cannot be measured by the foot, pure land cannot be scattered with sand, muddy ground cannot be stepped on. These four turning phrases, each has a place to land. Tell me, where does it land? (A slap in the face. Why? To make the banana tree grow thunder) In the Great Xiangguo Temple in Tokyo, there is a banana tree, blown by wind and rain, like a torn kasaya (monk's robe). Entering the hall. With or without a phrase, like a vine relying on a tree. White herons descend to the fields, like a thousand snowflakes; orioles fly up to the trees, like a branch of flowers. Selling the cloth robe from three thousand miles away, coming from afar, why put down the mud plate? (referring to worldly affairs) Ha ha laugh. Vipassī Buddha (the first of the past seven Buddhas) had already paid attention, but until now has not obtained the wonderful. (Cannot deceive the people in Tanzhou city, the people in Tanzhou city also cannot deceive the heart circle, the heart circle also cannot deceive the masses. Understand? Paying attention does not obtain the wonderful, obtaining the wonderful does not pay attention) Entering the hall. This matter is originally complete and present, seeking it makes it invisible. White jade (a metaphor for flawless beauty) originally has no flaws. (Being able to leave the yin realm is true white jade) Polishing it instead creates blemishes. Clinging to the real dharma. (Not leaving the yin realm) Lightning flashes in the air. Viewing it as commonplace. (Not leaving the yin realm) Adding red lines under the feet. Cherish those who study the Way, take good care of the expedient means. (Only recognize the disease, do not cling to the medicine) How to do it? Urgently need to look at the immortals, do not look at the fan in the hands of the immortals. (Hit)
殺仙人裂破扇。要見仙人還隔面)。
嘉興府天寧楚石梵琦禪師
明州象山朱氏子。母夢日墜懷而生。方襁褓。有神僧摩師頂曰。此兒佛日也。他日當振揚佛法。燭照昏衢。因以曇曜字之。早失怙恃。九歲入永祚寺受業。十六受具戒。一日閱楞嚴。至緣見因明。暗成無見。不明自發。則諸暗相。永不能昏處。有省。歷覽群籍。恍如宿契。時元叟唱道雙徑。師往參之。問如何是言發非聲。色前不物。叟遽曰。言發非聲。色前不物。(明明道出矣。卻沒交涉在)速道。師擬進語。叟震威一喝。師錯愕而退。(如今師家多是被學人問著。跟著學人轉。倒像他來考驗師家一般。直饒云興瓶瀉。答到彌勒下生。關甚痛癢。若是真正宗師。剛待學人進個問頭。便奪卻轉問。待伊擬答。即棒出喝出。何等披肝露膽痛切相為。所以痛棒到三頓。為汝得徹困也。更須知與么提持得。與么承當得。檢點本分。已是白雲萬里。遍地葛藤。何況聚集一班念話。社家開張一個往來飯鋪。向十字街頭。鼓弄男女。羅致衣冠。以盲贊盲。以瞎印瞎謬為佛法在是。豈非邪師過謬。非弟子咎乎)會英宗召高衲金書大藏。師應詔入京。一夕睡起。聞綵樓鼓聲。豁然大悟。拊幾笑曰。徑山敗缺處。為我識破了也。(恁么撇脫。猶是病眼見空花。有
【現代漢語翻譯】 殺仙人裂破扇。要見仙人還隔面)。
嘉興府天寧楚石梵琦禪師
明州象山朱氏之子。母親夢見太陽墜入懷中而生下他。還在襁褓中時，有位神僧撫摩他的頭頂說：『這孩子是佛日的象徵啊，將來必定能弘揚佛法，照亮黑暗的道路。』因此用曇曜作為他的字。早年喪失父母。九歲進入永祚寺接受教育，十六歲受具足戒。一天閱讀《楞嚴經》，讀到『緣見因明，暗成無見。不明自發，則諸暗相，永不能昏』之處，有所領悟。廣泛閱讀各種書籍，感覺好像前世就已熟悉。當時元叟在雙徑弘揚佛法，禪師前去參拜他，問道：『如何是言語發出卻不是聲音，形色顯現之前不是物體？』元叟立刻說：『言語發出卻不是聲音，形色顯現之前不是物體。(明明說出來了，卻沒有絲毫關係)』快說！禪師想要說話，元叟大喝一聲，禪師錯愕地退了回去。(如今的師父大多是被學人問著，跟著學人轉，倒好像是學人來考驗師父一般。即使能口若懸河，回答到彌勒佛下生，又有什麼用呢？如果是真正的宗師，剛等學人提出問題，便奪過問題反問。等他想要回答，就用棒打或者大喝。這是何等坦誠相待，痛切地幫助對方啊！所以痛打三頓，是爲了讓你徹底明白啊！更要知道，這樣提持，這樣承擔，檢點自己的本分，已經是白雲萬里，遍地葛藤。何況聚集一班念話的人，像社家一樣開張一個往來飯鋪，在十字街頭，鼓弄男女，羅致衣冠，以盲贊盲，以瞎印瞎，謬以為這就是佛法。這難道不是邪師的過錯，而不是弟子的罪過嗎？) 適逢英宗皇帝召集高僧用金字書寫大藏經，禪師應詔入京。一天晚上睡醒后，聽到綵樓的鼓聲，豁然大悟，拍著桌子笑著說：『徑山的缺陷之處，被我識破了！(如此灑脫，仍然是病眼所見到的空花，有
【English Translation】 Kill the immortal and tear the fan. To see the immortal, you are still separated by a face).
Chan Master Chushi Fanqi of Tianning Temple in Jiaxing Prefecture
He was the son of the Zhu family of Xiangshan, Mingzhou. His mother dreamed of the sun falling into her womb and gave birth to him. While still in swaddling clothes, a divine monk stroked his head and said, 'This child is a symbol of the Buddha's sun. In the future, he will surely promote the Buddha's Dharma and illuminate the dark paths.' Therefore, he was given the courtesy name Tanyao. He lost his parents early. At the age of nine, he entered Yongzuo Temple to receive education, and at the age of sixteen, he received the full precepts. One day, while reading the Shurangama Sutra, he came to the passage 'Conditional seeing causes ignorance, and darkness becomes non-seeing. If non-illumination arises spontaneously, then all dark appearances will never be obscured,' and he had an insight. He extensively read various books, feeling as if he had been familiar with them in a previous life. At that time, Yuansou was promoting the Dharma in Shuangjing. The Chan master went to pay homage to him and asked, 'What is it that words are uttered but not sound, and before form appears, it is not an object?' Yuansou immediately said, 'Words are uttered but not sound, and before form appears, it is not an object. (It is clearly stated, but there is no connection)' Speak quickly! The Chan master wanted to speak, but Yuansou shouted loudly, and the Chan master retreated in astonishment. (Nowadays, most masters are questioned by students and follow the students, as if the students are testing the masters. Even if one can speak eloquently and answer until Maitreya Buddha is born, what is the use? If it is a true master, as soon as the student raises a question, he will seize the question and ask back. When he wants to answer, he will beat him with a stick or shout at him. What a frank and sincere way to help each other! Therefore, beating three times is to make you understand thoroughly! Furthermore, you must know that with such upholding and such bearing, examining one's own duty is already like ten thousand miles of white clouds and kudzu vines all over the ground. How much more so to gather a group of people who recite words, like a community opening a restaurant for comings and goings, playing with men and women in the crossroads, recruiting officials, praising the blind, and stamping the blind, mistakenly thinking that this is the Buddha's Dharma. Is this not the fault of the evil teacher, and not the sin of the disciple?) It happened that Emperor Yingzong summoned eminent monks to write the Great Treasury Sutra in gold letters, and the Chan master was summoned to the capital. One night, after waking up from sleep, he heard the sound of drums from the painted building, and he suddenly realized, slapping the table and laughing, 'The defect of Jingshan has been seen through by me! (So free and easy, it is still an empty flower seen by diseased eyes, there is
般不知香臭漢。便問如何便不是病眼見空花。拄杖打折。未放伊在)因成偈曰。崇天門外鼓騰騰。驀劄虛空就地崩。拾得紅爐一點雪。卻是黃河六月冰。(打破徑山柄𣠽子。元來是個野狐精)后歸徑山。叟迎笑曰。西來密意。喜子已得之矣。處以第二座。泰定中。出世海鹽福臻。天曆戊辰。遷天寧。至元乙亥。遷杭報國。僧問如何是山裡禪。師云。猢猻上樹尾連顛。曰如何是城裡禪。師云。十字街頭一片磚。曰如何是村裡禪。師曰。扶桑人種陜西田。曰謝師答話。師云。蒼天蒼天 一日索麵次。有僧來參。師引面示之。僧珍重便去。師召大德。僧應諾回首。師曰。有口不得吃麵者多(我說個譬喻。有人見一毒蛇。疾走避之。蛇忽化女。呼與狎匿。其人不覺。直前接吻。毒氣攻腹。即便命終。此猶為護惜性命者言之。若亡命之徒。十二時中。無不死時也) 上堂。通身是眼。為甚麼看不見。通身是耳。為甚麼聽不聞。通身是口。為甚麼說不到。通身是心。為甚麼鑒不出。報恩有一道聰明神咒。佈施諸人去也。便下座(琦公者一道聰明神咒。如一塊堅石。毫無縫罅。有人能于堅石上。栽得入花去者。不許犯著絲毫心意識道理。陰界依通。鬼家活計。宗門窠臼。出來下個註腳。能令學者立地桶底脫去。琦公不是作家。三世諸
【現代漢語翻譯】 現代漢語譯本 完全不知道香和臭的漢子。便問如何才不是病眼見空花的狀態。拄杖被打斷。還沒有放他離開)因此寫成偈語說。崇天門外鼓聲隆隆。突然間虛空崩塌于地面。拾起紅爐上的一點雪。卻像是黃河六月的冰。(打破徑山的柄杓。原來是個野狐精)後來回到徑山。老叟笑著迎接說。西來密意。喜子已經領悟了。讓他擔任第二座。泰定年間（1324-1328年），出任海鹽福臻住持。天曆戊辰年（1328年），調任天寧住持。至元乙亥年（1295年），調任杭報國住持。僧人問：『什麼是山裡禪？』師父說：『猢猻上樹尾巴連著顛倒。』說：『什麼是城裡禪？』師父說：『十字街頭一片磚。』說：『什麼是村裡禪？』師父說：『扶桑人種陜西田。』說：『謝謝師父回答。』師父說：『蒼天蒼天。』 一天，要麵條吃的時候。有僧人來參拜。師父拿起麵條給他看。僧人珍重地收起來就走了。師父叫道：『大德。』僧人答應著回頭。師父說：『有口卻不能吃麵的人很多(我說個譬喻。有人見一毒蛇。疾走避之。蛇忽化女。呼與狎匿。其人不覺。直前接吻。毒氣攻腹。即便命終。此猶為護惜性命者言之。若亡命之徒。十二時中。無不死時也)。』 上堂。渾身都是眼睛。為什麼看不見。渾身都是耳朵。為什麼聽不見。渾身都是嘴巴。為什麼說不到。渾身都是心。為什麼鑑別不出。報恩寺有一道聰明的神咒。佈施給大家。』說完便下座(琦公的一道聰明神咒。如同一塊堅硬的石頭。毫無縫隙。有人能在這堅硬的石頭上。栽種出花來。卻不允許沾染絲毫心意識道理。陰界依通。鬼家活計。宗門窠臼。出來下個註腳。能令學者立刻桶底脫落。琦公不是作家。三世諸
【English Translation】 English version A Han who completely doesn't know fragrance and foulness. Then asked how it is not the state of seeing empty flowers with diseased eyes. The staff was broken. He hasn't been allowed to leave yet.) Therefore, he wrote a verse saying: 'Outside Chongtian Gate, the drums are rumbling. Suddenly, the void collapses to the ground. Picking up a bit of snow from the red furnace, it is like the ice of the Yellow River in June. (Breaking the handle of Jing Shan, it turns out to be a wild fox spirit.)' Later, he returned to Jing Shan. The old man greeted him with a smile and said, 'The secret meaning from the West, Xizi has already understood it.' He was appointed as the second seat. During the Taiding period (1324-1328), he became the abbot of Fu Zhen in Haiyan. In the year of Wuchen in the Tianli era (1328), he was transferred to be the abbot of Tianning. In the year of Yihai in the Zhiyuan era (1295), he was transferred to be the abbot of Baoguo in Hangzhou. A monk asked, 'What is Zen in the mountains?' The master said, 'Monkeys climb trees with their tails upside down.' He said, 'What is Zen in the city?' The master said, 'A brick on the crossroads.' He said, 'What is Zen in the village?' The master said, 'People from Fusang plant fields in Shaanxi.' He said, 'Thank you, Master, for answering.' The master said, 'Azure sky, azure sky.' One day, when asking for noodles to eat, a monk came to visit. The master picked up the noodles and showed them to him. The monk treasured them and left. The master called out, 'Great Virtue.' The monk responded and turned his head. The master said, 'There are many people who have mouths but cannot eat noodles (I'll tell you a metaphor. Someone saw a poisonous snake and ran away quickly. The snake suddenly transformed into a woman, calling him to be intimate with her. The person didn't realize it and kissed her directly. The poisonous gas attacked his abdomen, and he died immediately. This is still said for those who cherish their lives. If they are desperate people, there is no time when they will not die in twelve hours).' Ascending the hall. 'The whole body is eyes, why can't you see? The whole body is ears, why can't you hear? The whole body is a mouth, why can't you speak? The whole body is a heart, why can't you discern?' Baoen Temple has a clever mantra to give to everyone.' After saying that, he stepped down from the seat (Qi Gong's clever mantra is like a hard stone without any cracks. Someone can plant flowers on this hard stone, but they are not allowed to be contaminated with any mind-consciousness principles. The yin realm communicates, the ghost family lives, the ancestral gate is old-fashioned. Come out and make a footnote, which can make scholars immediately break through the bottom of the bucket. Qi Gong is not a writer, the three worlds all
佛曆代祖師。一齊讓位。心圓舍四大以為床座。供養此人。有么有么。請出來著語看) 一日座主參。師問講甚麼經。主曰法華。師曰。經中道。是真精進。是名真法供養如來。是否。曰是。師曰。供養即不無。如何是真法。曰具在藥王品。師曰。將謂是金毛師子。元來是野犴眷屬。主卻問如何是真法。師曰。汝豈不從天臺來。主曰是。師曰。天臺山高一萬八千丈。頂上著得幾人坐。(琦公被者擔板漢一問。直得左支右吾。滿口分疏不下)主無對。師曰。喫茶去(自知錯謬) 上堂。僧問。不愁念起。惟恐覺遲。如何是覺。師曰。牛角馬角。曰如何是念。(過去了也)師曰。四五二十也不識 問一大藏教。是個切腳。未審切個甚麼字。師曰。切個不字。曰只如不字。又切個甚麼字。師曰。莫錯舉似人。曰謝師指示。師曰。石羊頭子向東看 問佛祖因緣即不問。君臣慶會事如何。師曰。瑞草生嘉運。靈華結早春。曰如何是君。師曰。莫觸龍顏。曰如何是臣。師曰。量材補職。曰如何是臣向君。師曰。赤心片片。曰如何是君視臣。師曰。如月入水。曰如何是君臣道合。師曰。俱(琦公處錄君臣語一則。及公處錄賓主語一則。備員而已。大法若明。便都會得。不見圓悟請益五祖演臨濟四料揀語。演曰。也祇是個程限。是甚麼
閑。我者里如馬前相撲。倒便休。至言也) 問晷運推移。日南長至。阿那個是常住法。師曰。冬不寒。臘后看。曰教學人如何履踐。師曰。獨木橋子 問西天以蠟人為驗。未審此間以何為驗。師曰。驗甚麼碗。曰和尚豈無方便。師曰。鷂子過新羅 問一年將盡夜。萬里未歸人。還許歸去也無。師曰。十里長亭。五里短亭。曰與么則不歸去也。師曰。直須歸去。曰作么生是到家一句。師曰。天寒日短。兩人共一碗 問日從東上。月向西沒。作么生是不遷義。師曰。柳絮隨風。自西自東。曰年年是好年。日日是好日。師曰。瞎老婆吹火 問護明大士未降王宮。釋迦老子在甚麼處。師曰。眨上眉毛。曰謝師答話。師曰。恰值拄杖不在 問盡大地是個佛身。向甚麼處安居禁足。師曰。錦上鋪華又一重。曰竹密不妨流水過。山高豈礙白雲飛。師曰。劈開華岳連天色。放出黃河到海聲。曰如何是先用后照。師曰。劍為不平離寶匣。藥因救病出金瓶。曰如何是照用同時。師曰。定光金地遙招手。智者江陵暗點頭。曰如何是照用不同時。師曰。三月懶游華下路。一家愁閉雨中門。僧禮拜。師曰。更問一轉豈不好 問大悲菩薩用許多手眼作甚麼。師曰。春風不褁頭 修佛殿次。師問掌事僧。者殿是甚麼年中蓋造。僧摑露柱曰。何不祇對
【現代漢語翻譯】 現代漢語譯本： 閑。(我說這裡就像馬前相撲，倒下就結束，這是至理名言啊！) 問：太陽的執行推移，冬至日白天最短，哪個是常住不變的法？ 師說：冬天不冷，臘月之後看。 問：教導學人如何實踐？ 師說：獨木橋。 問：西天用蠟人來驗證，不知這裡用什麼來驗證？ 師說：驗證什麼碗？ 問：和尚難道沒有方便之法嗎？ 師說：鷂子飛過新羅（古代朝鮮國名）。 問：一年將盡的夜晚，萬里未歸的人，還允許他回去嗎？ 師說：十里長亭，五里短亭。 問：這麼說就不回去了嗎？ 師說：必須回去。 問：怎樣是到家的一句？ 師說：天寒日短，兩人共用一碗。 問：太陽從東邊升起，月亮向西邊落下，怎樣是不變的真義？ 師說：柳絮隨風，從西到東。 問：年年是好年，日日是好日。 師說：瞎老太婆吹火。 問：護明大士（指彌勒菩薩）未降生王宮之前，釋迦老子在什麼地方？ 師說：眨上眉毛。 問：謝謝師父回答。 師說：恰好拄杖不在。 問：整個大地都是佛身，向什麼地方安居禁足？ 師說：錦上添花又一重。 問：竹子密不妨礙流水過，山高豈能阻擋白雲飛？ 師說：劈開華山（山名）連線天色，放出黃河（河流名）流入海的聲音。 問：如何是先用后照？ 師說：劍因為不平而離開寶匣，藥因為救病而取出金瓶。 問：如何是照用同時？ 師說：定光佛（佛名）在金地遙遙招手，智者大師（人名）在江陵暗暗點頭。 問：如何是照用不同時？ 師說：三月懶得游華山（山名）下的路，一家人愁悶地關在下雨的門裡。 僧人禮拜。 師說：再問一轉豈不是更好？ 問：大悲菩薩（觀音菩薩）用這麼多手眼做什麼？ 師說：春風不包頭。 修建佛殿時，師父問掌事僧：這座殿是什麼年間建造的？ 僧人摑打露柱說：為什麼不回答？
【English Translation】 English version: Idle. (I say here is like wrestling before a horse, fall then end. It's a true saying!) Asked: As the sun's movement shifts, the winter solstice has the shortest day, which is the constant Dharma? The master said: Winter is not cold, look after the twelfth lunar month. Asked: How should students practice? The master said: A single-plank bridge. Asked: The Western Heaven (referring to India) uses wax figures for verification, I wonder what is used here for verification? The master said: Verify what bowl? Asked: Doesn't the monk have expedient means? The master said: A hawk flies over Silla (ancient Korean kingdom). Asked: On the night when the year is about to end, a person who has not returned for thousands of miles, is he still allowed to return? The master said: Ten-mile long pavilion, five-mile short pavilion. Asked: Then he won't return? The master said: Must return. Asked: What is the sentence of arriving home? The master said: The weather is cold and the days are short, two people share a bowl. Asked: The sun rises from the east, the moon sets to the west, what is the meaning of non-change? The master said: Willow catkins follow the wind, from west to east. Asked: Every year is a good year, every day is a good day. The master said: A blind old woman blows fire. Asked: Before the Great Knight Hu Ming (referring to Maitreya Bodhisattva) descended to the royal palace, where was Shakyamuni Buddha? The master said: Blink your eyebrows. Asked: Thank you, master, for answering. The master said: It just so happens that the staff is not here. Asked: The entire earth is the Buddha's body, where does it reside and restrain its feet? The master said: Adding flowers to brocade is another layer. Asked: Dense bamboo does not hinder the flowing water, how can high mountains block the flying white clouds? The master said: Split open Mount Hua (mountain name) connecting the sky, release the Yellow River (river name) into the sound of the sea. Asked: What is using before illuminating? The master said: The sword leaves the treasure box because of injustice, the medicine is taken out of the golden bottle to save the disease. Asked: What is illuminating and using at the same time? The master said: Dipankara Buddha (Buddha's name) waves from afar in the golden land, Zhiyi (person's name) secretly nods in Jiangling. Asked: What is illuminating and using at different times? The master said: I am too lazy to travel on the road under Mount Hua (mountain name) in March, and the family is worriedly closed in the rainy door. The monk bows. The master said: Wouldn't it be better to ask again? Asked: What does the Great Compassion Bodhisattva (Avalokiteśvara) do with so many hands and eyes? The master said: The spring breeze does not wrap the head. When building the Buddha hall, the master asked the monk in charge: In what year was this hall built? The monk slapped the exposed pillar and said: Why don't you answer?
和尚。師曰。克繇叵耐。倒來者里捋虎鬚。三十棒一棒也不恕。曰容某甲伸說。便禮拜。師曰。且放過一著 芟草次。僧問。有根草任和尚芟。無根草作么生芟。師鋤地一下。僧便放身倒。(釣得半個鰍。失卻一雙鯉)師曰。諸方火葬。我者里活埋。(諸方斬草除根。我者里土也須拈卻)僧起走。師呵呵大笑 上堂。未離兜率。已降皇宮。未出母胎。度人已畢。三世諸佛。歷代祖師。天下老和尚。說心說性。舉古舉今。總是無風匝匝之波。實情好與二十拄杖。新福臻今日不是盡法無民。打頭不遇作家。到底翻成骨董。若相委悉。拈卻炙脂帽子。脫卻鶻臭布衫。其或未然。明朝後日。大有事在(陰界中道理。儘是骨董。直饒說個超佛超祖。骨董不少。甚麼處是拄杖打不著底所在。於斯薦得。便見諸佛祖師立地處。正好與二十拄杖。心圓恁么道。也好與二十拄杖) 上堂。巖頭道。須是一一從自己胸中流出。與我蓋天蓋地去。恁么道。被他掘窖深埋了也。茫茫宇宙人無數。那個男兒是丈夫。男兒丈夫。相去多少。待你出窖來。卻向你道 上堂。彌勒真彌勒。分身千百億。時時示時人。時人自不識。拈拄杖曰。衝開碧落松千尺。截斷紅塵水一溪 上堂。米里有蟲。麥里有面。廚庫僧堂。山門佛殿。盞子撲落地。楪子成七片
【現代漢語翻譯】 現代漢語譯本 和尚問。趙州禪師說：『簡直不可理喻，竟然跑到這裡來捋虎鬚，就算打你三十棒，一棒也不會饒恕。』和尚說：『請允許我申辯。』便要禮拜。趙州禪師說：『暫且放你一馬。』 在芟草的時候，有僧人問：『有根的草任憑和尚您芟除，沒有根的草又該如何芟除呢？』趙州禪師用鋤頭鋤了一下地。僧人便倒在地上。（好比釣到了半條泥鰍，卻失去了一雙鯉魚）趙州禪師說：『其他地方都是火葬，我這裡卻是活埋。（其他地方斬草除根，我這裡連土都要拿走）』僧人起身跑了。趙州禪師哈哈大笑。 趙州禪師上堂說法：『還沒離開兜率天（Tusita Heaven，欲界第四天），就已經降生在皇宮；還沒出母胎，度化眾生的事情就已經完畢。三世諸佛，歷代祖師，天下的老和尚，說心說性，引經據典，總是無風起浪。這種情況，真該打二十拄杖。新福在今天到來，不是盡法無民的時候。開頭如果不遇到行家，最終就會變成老古董。如果想要了解其中奧秘，就要扔掉油膩的帽子，脫掉髮出腐臭味的布衫。如果還不能領悟，明天后天，還有大事等著你。（陰間中的道理，全是老古董。即使說出超越佛超越祖的話，也還是老古董。哪裡才是拄杖打不著的地方？如果能在這裡領悟，就能見到諸佛祖師的立足之處，正好可以打二十拄杖。如果心圓這樣說，也該打二十拄杖。）』 趙州禪師上堂說法：『巖頭禪師說，必須一一從自己的胸中流出，與我蓋天蓋地。』如果這樣說，就被他挖坑深埋了。茫茫宇宙人無數，哪個男兒是丈夫？男兒和丈夫，相差多少？等你從坑裡出來，再告訴你。 趙州禪師上堂說法：『彌勒（Maitreya，未來佛）真是彌勒，分身千百億。時時向世人昭示，世人自己不認識。』拿起拄杖說：『衝開碧落松千尺，截斷紅塵水一溪。』 趙州禪師上堂說法：『米里有蟲，麥里有面。廚房庫房，僧人禪堂，山門佛殿。盞子掉在地上，碟子摔成七片。』
【English Translation】 English version A monk asked. Zhaozhou (Joshu) Zen master said, 'It's simply unbearable, daring to come here and stroke the tiger's whiskers. Even if I hit you thirty times, I won't spare you a single blow.' The monk said, 'Please allow me to explain.' and then bowed. Zhaozhou Zen master said, 'I'll let you off this time.' While weeding, a monk asked, 'The grass with roots, let the master weed as he pleases. What about the grass without roots?' Zhaozhou Zen master hoed the ground once. The monk then fell to the ground. (Like catching half a loach but losing a pair of carp) Zhaozhou Zen master said, 'Other places cremate, but here I bury alive. (Other places cut grass and remove roots, but here I even have to pick up the soil)' The monk got up and ran away. Zhaozhou Zen master laughed loudly. Zhaozhou Zen master ascended the hall and preached: 'Before leaving Tusita Heaven (Tusita Heaven, the fourth heaven of the desire realm), he had already descended into the royal palace; before leaving the womb, the work of saving sentient beings was already completed. The Buddhas of the three worlds, the ancestral masters of all generations, the old monks of the world, speaking of mind and speaking of nature, quoting the past and citing the present, are always waves without wind. This situation deserves twenty blows with a staff. New fortune arrives today, it is not a time of exhausting the law and having no people. If you don't meet an expert at the beginning, you will eventually become an antique. If you want to understand the mystery, you must throw away the greasy hat and take off the foul-smelling cloth shirt. If you still can't understand, tomorrow and the day after tomorrow, there are still big things waiting for you. (The principles in the underworld are all antiques. Even if you say something that transcends the Buddha and transcends the ancestors, it is still an antique. Where is the place where the staff cannot hit? If you can understand here, you can see the place where the Buddhas and ancestral masters stand, which is just right for twenty blows with a staff. If the mind is round and says so, it should also be given twenty blows with a staff.)' Zhaozhou Zen master ascended the hall and preached: 'Zen Master Yantou said, it must flow out from one's own chest, and cover the sky and the earth with me.' If you say that, you will be dug into a deep pit and buried. In the vast universe, there are countless people, which man is a husband? How much difference is there between a man and a husband? When you come out of the pit, I will tell you.' Zhaozhou Zen master ascended the hall and preached: 'Maitreya (Maitreya, the future Buddha) is truly Maitreya, dividing his body into hundreds of thousands of billions. He shows himself to the people of the world at all times, but the people of the world do not recognize him.' He picked up his staff and said, 'Break through the blue sky for thousands of feet, cut off a stream of red dust.' Zhaozhou Zen master ascended the hall and preached: 'There are worms in the rice, and noodles in the wheat. The kitchen storeroom, the monks' meditation hall, the mountain gate Buddha hall. The cup falls to the ground, and the plate breaks into seven pieces.'
上堂。若論生佛未具以前一段大事。只在諸人腳跟下。動便踏著。只是不知起處。你道從甚麼處起。掀翻四大海。踢倒五須彌。正覓起處不得。豈不見東山演祖道。山僧昨夜入城。見一棚傀儡。不免近前看。或見端嚴奇特。或見醜陋不堪。動轉行坐。青黃赤白。一一見了。仔細看來。元來青布幕里有人。(眼花了也)山僧忍俊不禁。乃問長史高姓。他道老和尚看便了。問甚麼姓。師曰。誰家別館池塘里。一對鴛鴦畫不成(莫動著。動著便飛去) 上堂。眉毛雖長不礙眼。鼻孔雖高不礙面。諸佛雖悟無二心。眾生雖迷無二見。見不見。倒騎牛兮入佛殿 上堂。兔角不用無。牛角不用有。兩兩不成雙。三三亦非九。夜來空手把鋤頭。天明面南看北斗 上堂。大樹大皮褁。小樹小皮纏。若不同床睡。焉知被底穿 上堂。驢事未去。馬事到來。貓兒上露柱。鐵鋸舞三臺。大唐天子呵呵笑。移取眉毛眼上栽 上堂。舉祖師道。在胎名身。處世名人。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。遍現俱該法界。收攝在一微塵。識者知是佛性。不識喚作精魂。師曰。書頭教娘勤作息。書尾教娘莫瞌睡。還識娘面㭰么。玉容寂寞淚闌干。梨華一枝春帶雨。(上窮碧落下黃泉。兩處茫茫皆不見)喝一喝 上堂。一道
【現代漢語翻譯】 現代漢語譯本 升座說法。如果討論生佛（眾生和佛）尚未顯現之前的那個大事，它就在你們每個人的腳下，一舉一動都踩在上面。只是不知道從何處開始。你們說從什麼地方開始？即使掀翻四大海，踢倒五須彌山（佛教宇宙觀中的中心山），也找不到開始的地方。難道沒聽過東山演祖（東山良價禪師）說：『老衲昨晚進城，看見一個戲臺上的傀儡戲。忍不住走近前去觀看。有的傀儡端莊奇特，有的傀儡醜陋不堪。它們動轉行走，呈現出青黃赤白各種顏色，我都一一看到了。仔細觀察，原來是青布幕後有人在操縱。』（眼花了啊！）老衲忍不住笑了出來，於是問管事的人貴姓。他卻說：『老和尚你看著就是了，問什麼姓？』禪師說：『誰家別館的池塘里，一對鴛鴦卻怎麼也畫不成啊！（別動它，一動它就飛走了）』 升座說法。眉毛雖然長，卻不礙眼睛；鼻孔雖然高，卻不礙面容。諸佛雖然覺悟，卻沒有第二個心；眾生雖然迷惑，卻沒有第二個見解。見還是不見？倒騎著牛進入佛殿。 升座說法。兔子角不用沒有，牛角不用有。兩兩不成雙，三三也不是九。昨夜空手拿著鋤頭，天亮了卻面朝南看著北斗星。 升座說法。大樹用大樹皮包裹，小樹用小樹皮纏繞。如果不同床睡覺，怎麼知道被子底下發生了什麼？ 升座說法。驢的事情還沒過去，馬的事情又來了。貓兒爬上光溜溜的柱子，鐵鋸在三臺上舞動。大唐天子（唐朝皇帝）呵呵大笑，把眉毛移到眼睛上面栽種。 升座說法。舉祖師（禪宗祖師）的話說：『在胎中叫做身，處世叫做人，在眼中叫做見，在耳中叫做聞，在鼻中嗅香，在舌中談論，在手中執捉，在足下奔跑。普遍顯現而包含整個法界，收攝起來就在一粒微塵之中。』認識的人知道這是佛性，不認識的人就叫做精魂。禪師說：『書頭教孃親勤勞作息，書尾教孃親不要打瞌睡。還認識孃親的面目嗎？玉容寂寞，淚水縱橫，就像一枝梨花帶著春天的雨。（上窮碧落下黃泉，兩處茫茫都看不見）』喝一聲！ 升座說法。一道
【English Translation】 English version Entering the hall. If we discuss that great matter before the arising of sentient beings and Buddhas, it is right under everyone's feet. Every movement steps right on it, but one simply doesn't know where it begins. You ask, where does it begin? Even if you overturn the four great oceans and kick down the five Mount Sumerus (the central mountain in Buddhist cosmology), you still cannot find the starting point. Haven't you heard what Zen Master Yanzu of Dongshan said: 'This old monk entered the city last night and saw a puppet show. I couldn't help but go closer to watch. Some puppets were dignified and extraordinary, others were ugly and unbearable. Their movements, walking, sitting, and the colors of blue, yellow, red, and white, I saw them all. Upon closer inspection, it turned out there was someone behind the blue cloth curtain manipulating them.' (Eyes are blurred!) This old monk couldn't help but smile and asked the administrator his honorable surname. He said, 'Old monk, just watch, why ask the surname?' The Zen master said, 'In whose villa's pond, a pair of mandarin ducks cannot be painted! (Don't move them, if you move them, they will fly away!)' Entering the hall. Although the eyebrows are long, they do not obstruct the eyes; although the nostrils are high, they do not obstruct the face. Although the Buddhas are enlightened, they have no second mind; although sentient beings are deluded, they have no second view. Seeing or not seeing? Riding a cow backwards into the Buddha hall. Entering the hall. A rabbit's horn doesn't need to be without, a cow's horn doesn't need to be with. Two and two do not make a pair, three and three are not nine either. Last night, I held a hoe empty-handed, and at dawn, I faced south and looked at the Big Dipper. Entering the hall. A big tree is wrapped in big bark, a small tree is wrapped in small bark. If you don't sleep in the same bed, how would you know what happens under the covers? Entering the hall. The donkey's business hasn't gone away, and the horse's business has arrived. The cat climbs up the bare pillar, the iron saw dances on the three platforms. The Tang Emperor (Emperor of the Tang Dynasty) laughs heartily, transplanting the eyebrows above the eyes. Entering the hall. Citing the words of the Patriarch (Zen Patriarch): 'In the womb, it is called the body; in the world, it is called a person; in the eye, it is called seeing; in the ear, it is called hearing; in the nose, it smells fragrance; in the tongue, it speaks; in the hand, it grasps; in the foot, it runs. Universally manifested and encompassing the entire Dharma realm, when gathered, it is within a single mote of dust.' Those who recognize it know it is Buddha-nature; those who do not recognize it call it the spirit. The Zen master said, 'The beginning of the book teaches the mother to work diligently and rest, the end of the book teaches the mother not to doze off. Do you still recognize the mother's face? The jade face is lonely, tears streaming down, like a branch of pear blossoms with the spring rain. (Ascending to the highest heaven, descending to the deepest hell, both places are vast and unseen.)' A shout! Entering the hall. The one way
圓光。阿誰無分。貓兒若無分。為甚麼解捉老鼠。若有分。為甚麼做貓兒。千年田。八百主 浴佛上堂。清凈法身。簸土揚塵。圓滿報身。倚富欺貧。千百億化身。弄假像真。三身中浴那一身。謝三娘秤銀 上堂。頭上是天。腳下是地。青山是青山。白雲是白雲。你若會得。有馬騎馬。無馬步行。若不會。夜行莫踏白。不是水便是石 上堂。無手人行拳。無舌人解語。忽若無手人打無舌人。無舌人連忙道個不必。良久曰。只個不必。天下衲僧跳不出 上堂。個個抱荊山之璧。人人懷滄海之珠。斡旋佛祖樞機。提掇衲僧巴鼻。盡謂頂門眼正。肘后符靈。殊不知靈龜負圖。自取喪身之兆。出格一句作么生。朝霞不出市。暮霞行千里(拈云。和尚閉卻嘴。某甲懶得聽) 上堂。黃檗手中棒。剜肉作瘡。大愚肋下拳。吃鹽救渴。速則易改。久則難追。選佛若無如是眼。假饒千載亦奚為。喝一喝 上堂。拈卻缽盂匙箸。吃飯不得。屏卻咽喉唇吻。出氣不得。色身安。法身不可不安。法身色身。是一是二。華須連夜發。莫待曉風吹 上堂。俱胝豎一個指頭。雪峰輥三個木毬。石鞏張弓架箭。華亭短棹孤舟。鳳山無法可說。不妨坐斷杭州。就中卻有個好處。好在甚麼處。四五百條華柳巷。二三千所管絃樓(和尚恁么道。爭奈有一人不
【現代漢語翻譯】 圓光（指佛性）。阿誰沒有分？貓兒如果沒有分，為什麼能捉老鼠？如果有分，為什麼要做貓兒？千年的田地，換了八百個主人。（比喻世事變遷） 浴佛上堂。清凈法身，卻又簸土揚塵（比喻清凈中也有染污）。圓滿報身，卻又倚仗富貴欺負貧窮（比喻圓滿中也有缺陷）。千百億化身，卻又弄假成真（比喻變化中也有虛妄）。三身（法身、報身、化身）中要浴哪一身？就像謝三娘秤銀子一樣，難以捉摸。 上堂。頭上是天，腳下是地。青山是青山，白雲是白雲。你若能領會，有馬騎馬，沒馬步行。若不能領會，夜裡走路不要踩到白色的東西，不是水就是石頭。（比喻要腳踏實地，明辨是非） 上堂。沒有手的人打拳，沒有舌頭的人說話。忽然沒有手的人打了沒有舌頭的人，沒有舌頭的人連忙說不必。過了很久說，只是這個『不必』，天下的僧人都跳不出這個圈子。（比喻禪機深奧，難以捉摸） 上堂。個個都抱著荊山（地名）的寶玉，人人懷著滄海的珍珠。斡旋佛祖的樞機，提攜僧人的關鍵。都說頂門眼正，肘后符靈（比喻自以為是）。殊不知靈龜揹著圖，反而自取喪身之兆。超脫的一句怎麼說？朝霞不出市，暮霞行千里。（拈云：和尚閉上嘴，我懶得聽。） 上堂。黃檗（唐代禪師）手中的棒，是剜肉作瘡。大愚（唐代禪師）肋下的拳，是吃鹽止渴。快速改正容易，時間久了就難以追回。選佛如果沒有這樣的眼力，即使經過千年又有什麼用？喝一喝。 上堂。拿掉缽盂匙箸，就吃不了飯。屏住咽喉唇吻，就出不了氣。色身（肉身）安穩，法身（佛身）不可不安穩。法身和色身，是一還是二？花須連夜發，莫待曉風吹。（比喻要及時修行，不要錯過時機） 上堂。俱胝（唐代禪師）豎起一個指頭，雪峰（唐代禪師）滾動三個木球，石鞏（唐代禪師）張弓搭箭，華亭（地名）短棹孤舟。鳳山（地名）無法可說，不妨坐斷杭州（地名）。這裡面卻有個好處，好在什麼地方？四五百條華柳巷，二三千所管絃樓。（和尚這樣說，爭奈有一個人不
【English Translation】 Yuanguang (referring to Buddha-nature). Who doesn't have a share? If a cat doesn't have a share, why can it catch mice? If it does have a share, why is it a cat? A thousand-year-old field has had eight hundred owners. (A metaphor for the vicissitudes of life) Bathing the Buddha, ascending the hall. The pure Dharmakaya (Dharma body) is also winnowing dust (a metaphor for purity also having defilement). The perfect Sambhogakaya (Reward body) relies on wealth to bully the poor (a metaphor for perfection also having flaws). The hundreds of millions of Nirmanakaya (Transformation body) are also making the false seem real (a metaphor for transformation also having illusion). Which of the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) should be bathed? It's like Xie San Niang weighing silver, hard to grasp. Ascending the hall. Above is the sky, below is the earth. Green mountains are green mountains, white clouds are white clouds. If you can understand, ride a horse if you have one, walk if you don't. If you can't understand, don't step on white things when walking at night, it's either water or stone. (A metaphor for being down-to-earth and distinguishing right from wrong) Ascending the hall. A person without hands practices boxing, a person without a tongue speaks. Suddenly, a person without hands hits a person without a tongue, and the person without a tongue quickly says 'no need'. After a long time, he says, 'Just this 'no need', all the monks in the world cannot jump out of this circle.' (A metaphor for the profoundness of Zen, hard to grasp) Ascending the hall. Everyone holds the jade of Mount Jing (place name), everyone carries the pearl of the Canghai Sea. They mediate the pivot of the Buddhas and patriarchs, and carry the key to the monks. They all say that the eye on the top of their head is correct, and the talisman behind their elbow is effective (a metaphor for being self-righteous). Little do they know that the divine turtle carrying the diagram brings about its own demise. How to say an extraordinary sentence? 'Morning clouds don't leave the market, evening clouds travel thousands of miles.' (Nian Yun: The monk closes his mouth, I'm too lazy to listen.) Ascending the hall. The staff in Huangbo's (Zen master of the Tang Dynasty) hand is like carving flesh to make a wound. The fist under Dayu's (Zen master of the Tang Dynasty) ribs is like drinking salt to quench thirst. It's easy to correct quickly, but hard to recover after a long time. If there is no such vision for selecting Buddhas, what's the use even after a thousand years? A shout. Ascending the hall. If you take away the bowl, spoon, and chopsticks, you can't eat. If you hold your throat, lips, and tongue, you can't breathe. The physical body (Rupa-kaya) is stable, the Dharma body (Dharma-kaya) must be stable. Are the Dharma body and the physical body one or two? Flowers must bloom overnight, don't wait for the morning breeze to blow. (A metaphor for practicing in time, don't miss the opportunity) Ascending the hall. Juzhi (Zen master of the Tang Dynasty) raises one finger, Xuefeng (Zen master of the Tang Dynasty) rolls three wooden balls, Shigong (Zen master of the Tang Dynasty) draws his bow and sets an arrow, Huating (place name) has a short oar and a lone boat. Fengshan (place name) has nothing to say, might as well sit and break Hangzhou (place name). There is a good thing in it, where is it good? Four or five hundred Hua willow lanes, two or three thousand places of string and wind instruments. (The monk said so, but there is one person who doesn't
肯) 上堂。大事未明。如喪考妣。大事已明。如喪考妣。你道有成褫。無成褫。常因送客處。憶得別家時(貧兒思舊債) 上堂。聞聲悟道。塞卻你耳根。見色明心。換卻你眼睛。蒲團上端坐。針眼里穿線。西風一陣來。落葉兩三片 至正甲申。遷禾之本覺。丁亥。帝師錫號佛日普照慧辯禪師。適符昔日神僧之言。后自光孝退歸天寧。上堂。一毫吞卻山河大地則易。山河大地吞卻一毫則難。也不難。也不易。鋪個破席日裡睡。料想上方兜率宮。也無如此日炙背 筑西齋為終老計。自號西齋老人。洪武戊申。秋九月。詔江南大浮屠十餘人。于蔣山建大法會。命師升座說法。上悅。己酉春。復召師說法。賜齋文樓下。親承顧問。暨行。出內府白金以賜。庚戌秋。上以鬼神情狀幽微難測。召問僧中博通三藏者。師與夢堂噩行中仁等應詔至京。館大天界寺。師援經據論。完成的書將進。忽示微疾。越四日。沐浴更衣。索筆書偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。書畢。謂夢堂曰。我去矣。堂曰。何處去。師曰。西方去。堂曰。西方有佛。東方無佛耶。(瞎漢。好痛與三十棒。可惜放過)師乃震聲一喝而逝。時辛亥七月二十六日也。上聞。嗟悼久之。時禁火葬。以師故特從阇維例。火余。齒舌數珠不壞。舍利五色。紛
【現代漢語翻譯】 現代漢語譯本 （肯禪師）上堂說法。如果對佛法大事還沒有明白，就像死了父母一樣悲痛。如果對佛法大事已經明白，也應該像死了父母一樣悲痛。你們說這是有成就還是沒有成就呢？（我認為）有沒有成就都一樣。常常因為送客人的時候，回憶起自己離開家的時候。（就像）窮人回憶起以前欠下的債務一樣。（貧兒思舊債） 上堂說法。通過聽聲音來領悟佛道，（這會）堵塞你的耳根。通過看顏色來明白心性，（這會）換掉你的眼睛。在蒲團上端正地坐著，就像在針眼里穿線一樣。（此時）西風一陣吹來，（吹落）兩三片樹葉。 至正甲申年（1344年），（肯禪師）遷居到禾州的本覺寺。丁亥年（1347年），元朝的帝師賜予（肯禪師）『佛日普照慧辯禪師』的稱號，恰好應驗了以前神僧說的話。後來從光孝寺退隱回到天寧寺。上堂說法。用一根毫毛吞掉山河大地容易，用山河大地吞掉一根毫毛則難。其實也不難，也不易。（我）鋪個破席在太陽底下睡覺，心想上面的兜率宮，也沒有像這樣曬太陽舒服。（兜率宮：佛教欲界 চতুর্থ天。） （肯禪師）建造西齋作為養老的打算，自己號稱西齋老人。洪武戊申年（1368年）秋九月，（明太祖）詔令江南的十幾位大德高僧，在蔣山建造大型的法會，命令（肯禪師）升座說法，皇上聽了很高興。己酉年（1369年）春天，再次召見（肯禪師）說法，在文樓下賜予齋飯，親自向（肯禪師）請教問題。等到（肯禪師）要離開的時候，拿出內府的白金來賞賜。（肯禪師）。 庚戌年（1370年）秋天，皇上認為鬼神的情狀幽深微妙難以預測，召見僧人中博通三藏（三藏：佛教經典總稱）的人。肯禪師與夢堂噩、行中仁等人應詔到達京城，住在天界寺。肯禪師引用佛經，依據佛理，寫完成的書準備進獻給皇上。忽然顯示出輕微的疾病。過了四天，沐浴更衣，拿起筆寫下偈語說：『真性圓明，本來就沒有生滅。木馬在夜晚鳴叫，太陽從西方升起。』寫完后，對夢堂說：『我要走了。』夢堂問：『去哪裡？』（肯禪師）說：『去西方。』夢堂問：『西方有佛，東方就沒有佛嗎？』（真是個）瞎漢，真該打三十棒，可惜放過了。（肯禪師）於是大喝一聲而逝世。時間是辛亥年（1371年）七月二十六日。皇上聽說了，悲痛嘆息了很久。當時禁止火葬，因為（肯禪師）的緣故，特別允許按照僧人的火葬的例子。火化后，牙齒、舌頭、數珠沒有損壞，舍利呈現五種顏色，紛紛散落。
【English Translation】 English version (Zen Master Ken) ascended the hall and gave a Dharma talk. If the great matter (大事) of Dharma is not yet clear, it is like losing one's parents in grief. If the great matter is already clear, it should also be like losing one's parents in grief. Do you say there is accomplishment or no accomplishment? (I think) whether there is accomplishment or not is the same. Often, when seeing off guests, one remembers the time when one left home. (It's like) a poor man remembering the old debts he owes. (A poor man thinks of old debts.) Ascended the hall and gave a Dharma talk. To awaken to the Tao (道) through hearing sounds, (this will) block your ear-roots. To understand the mind through seeing colors, (this will) change your eyes. Sitting upright on the蒲團 (pútuán, a meditation cushion), it's like threading a needle. (At this time) a gust of west wind comes, (blowing down) two or three leaves. In the year of Jia Shen (甲申) of the Zhizheng (至正) reign (1344), (Zen Master Ken) moved to Benjue Temple (本覺寺) in Hezhou (禾州). In the year of Ding Hai (丁亥) (1347), the Imperial Preceptor (帝師) of the Yuan Dynasty bestowed upon (Zen Master Ken) the title 'Buddha Sun Universally Illuminating Wise Eloquent Zen Master' (佛日普照慧辯禪師), which happened to fulfill the words of the former divine monk. Later, he retired from Guangxiao Temple (光孝寺) and returned to Tianning Temple (天寧寺). Ascended the hall and gave a Dharma talk. It is easy to swallow mountains and rivers with a single hair, but it is difficult to swallow a single hair with mountains and rivers. Actually, it's neither difficult nor easy. (I) spread a broken mat and sleep in the sun, thinking that even the Tushita Heaven (兜率宮, Dōṣita Heaven: the fourth heaven of desire in Buddhism) above is not as comfortable as basking in the sun like this. (Zen Master Ken) built the West Hermitage (西齋) as a plan for old age, calling himself the Old Man of the West Hermitage (西齋老人). In the autumn of the ninth month of the year of Wu Shen (戊申) of the Hongwu (洪武) reign (1368), (Emperor Taizu of Ming) ordered more than ten eminent monks from Jiangnan (江南), to build a large Dharma assembly at Jiangshan (蔣山), and ordered (Zen Master Ken) to ascend the seat and give a Dharma talk. The Emperor was very pleased. In the spring of the year of Ji You (己酉) (1369), he summoned (Zen Master Ken) again to give a Dharma talk, and bestowed vegetarian food under the Wenlou (文樓), personally asking (Zen Master Ken) for advice. When (Zen Master Ken) was about to leave, he took out white gold from the inner treasury to reward (Zen Master Ken). In the autumn of the year of Geng Xu (庚戌) (1370), the Emperor believed that the conditions of ghosts and spirits were profound and subtle and difficult to predict, and summoned those among the monks who were well-versed in the Tripitaka (三藏, the complete collection of Buddhist texts). Zen Master Ken, along with Mengtang E (夢堂噩), Xingzhong Ren (行中仁), and others, responded to the summons and arrived in the capital, residing in the Tianjie Temple (天界寺). Zen Master Ken quoted Buddhist scriptures and based on Buddhist principles, wrote a book to be presented to the Emperor. Suddenly, he showed a slight illness. Four days later, he bathed and changed clothes, picked up a pen and wrote a verse saying: 'The true nature is perfectly clear, originally without birth or death. The wooden horse neighs at night, the sun rises in the west.' After writing, he said to Mengtang: 'I am leaving.' Mengtang asked: 'Where are you going?' (Zen Master Ken) said: 'Going to the West.' Mengtang asked: 'There is Buddha in the West, is there no Buddha in the East?' (What a) blind man, he deserves thirty blows, it's a pity he was let go. (Zen Master Ken) then shouted loudly and passed away. The time was the twenty-sixth day of the seventh month of the year of Xin Hai (辛亥) (1371). The Emperor heard of it and lamented for a long time. At that time, cremation was forbidden, but because of (Zen Master Ken), it was specially allowed to follow the example of monks' cremation. After cremation, the teeth, tongue, and rosary beads were not damaged, and the relics (舍利) appeared in five colors, scattered everywhere.
綴遺骼。弟子文晟。奉骼及諸不壞者。歸西齋塔焉。計世壽七十五。僧臘六十三。
杭州府徑山愚庵智及禪師
字以中。別號西麓。蘇之吳縣顧氏子。幼出家穹窿海云院。受具。聽賢首法師講法界觀。未終篇。輒笑曰。一真法界。圓同太虛。但涉言詞。即成剩法。縱獲天雨寶華。於我奚益哉。遂謁笑隱於建業。隱文章道德。傾動一時。師微露文彩。得交相延譽。有嶼上人訶曰。子才若此。不思擔荷正法。乃甘作騷壇奴隸乎。師舌噤不能答。旋歸海云。胸襟礙塞。目不交睫者逾月。忽一日見秋葉墜庭。豁然有省。走雙徑謁寂照。呈所證。照可之至正。壬午。出世昌國之隆教。尋領普慈。戊戌。遷凈慈。后領徑山。僧問。不與萬法為侶者是甚麼人。師曰。十字街頭石敢當。僧擬再問。師曰。更要第二杓惡水在 問如何是賓中賓。師曰。君向瀟湘我向秦。曰如何是賓中主。師曰。常在途中。不離家舍。曰如何是主中賓。師曰。常在家舍。不離途中。曰如何是主中主。師曰。橫按鏌鎁全正令。太平寰宇斬癡頑。曰賓主已蒙師指示。向上宗乘事若何。師曰。三年一閏。九日重陽(與么道即不可) 問眾生為解礙。菩薩未離覺。和尚作么生。師曰。天寒日短。兩人共一碗 問釋迦已滅。彌勒未生。正當今日。佛法委付
【現代漢語翻譯】 現代漢語譯本： 收集遺骨。弟子文晟，將遺骨以及那些沒有腐壞的部分，安放在西齋塔中。計算世壽七十五歲，僧臘六十三年。 杭州府徑山愚庵智及禪師 字以中，別號西麓。是蘇州吳縣顧家的兒子。年幼時在穹窿海云院出家，受具足戒。聽賢首法師講解《法界觀》，還沒講完，就笑著說：『一真法界（宇宙萬物的本體），圓滿如同太虛空，只要涉及言語文字，就成了多餘的東西。縱然天上下寶華，對於我又有什麼用呢？』於是去建業拜見笑隱。笑隱的文章道德，傾動一時。智及禪師稍微顯露出文采，就得到交相稱讚。有嶼上人呵斥他說：『你的才能如此，不思考承擔正法，卻甘心做文壇的奴隸嗎？』智及禪師一時語塞不能回答。隨即返回海云院，胸中鬱悶閉塞，眼睛不眨地超過一個月。忽然有一天看見秋葉墜落庭院，豁然有所領悟。跑到雙徑拜見寂照，呈上自己所證悟的。寂照認可了他。至正（元順帝年號，1341-1368）壬午年，出任昌國隆教寺住持。不久又領普慈寺。戊戌年，遷往凈慈寺。後來又主持徑山寺。有僧人問：『不與萬法為伴侶的是什麼人？』智及禪師說：『十字街頭的石敢當。』僧人想要再問，智及禪師說：『更想要第二勺髒水嗎？』問：『如何是賓中賓？』智及禪師說：『你向瀟湘，我向秦。』說：『如何是賓中主？』智及禪師說：『常在途中，不離家舍。』說：『如何是主中賓？』智及禪師說：『常在家舍，不離途中。』說：『如何是主中主？』智及禪師說：『橫按鏌鎁（古代寶劍名），全面執行正確的法令，在太平的寰宇中斬除愚癡頑固。』說：『賓主已經蒙受禪師指示，向上宗乘的事情又該如何？』智及禪師說：『三年一閏，九日重陽（這樣說就不可以了）。』問：『眾生因為理解而產生障礙，菩薩還沒有脫離覺悟，和尚您怎麼做？』智及禪師說：『天寒日短，兩人共用一碗。』問：『釋迦（釋迦牟尼佛）已經滅度，彌勒（彌勒菩薩）尚未降生，正當今日，佛法委託給誰？』
【English Translation】 English version: Collected the remaining bones. Disciple Wen Sheng, respectfully took the bones and those that were not decayed, and placed them in the West Zhai Pagoda. Calculated his lifespan to be seventy-five years, and his monastic age to be sixty-three years. Zen Master YU'an Zhiji of Jingshan Mountain in Hangzhou Prefecture His courtesy name was Yizhong, and his alias was Xilu. He was a son of the Gu family of Wu County, Suzhou. He became a monk at a young age in the Qionglong Haiyun Monastery, and received the full precepts. He listened to Dharma Master Xianshou explain the 'Contemplation of the Dharmadhatu'. Before the end of the lecture, he laughed and said, 'The One True Dharmadhatu (the essence of all things in the universe) is perfectly round like the great void. As soon as words are involved, it becomes superfluous. Even if the heavens rain down precious flowers, what use is it to me?' Thereupon, he went to Jianye to visit Xiaoyin. Xiaoyin's writing and morality moved the times. The Zen master slightly revealed his literary talent and received mutual praise. A monk named Yu Shangren scolded him, saying, 'Your talent is like this, yet you do not think of bearing the burden of the true Dharma, but are willing to be a slave to the literary world?' The Zen master was speechless and could not answer. He then returned to Haiyun Monastery, his heart felt blocked, and he did not close his eyes for more than a month. Suddenly one day, he saw autumn leaves falling in the courtyard and suddenly had an awakening. He ran to Shuangjing to visit Jizhao and presented his realization. Jizhao approved of it. In the Renwu year of the Zhizheng era (Yuan Dynasty, 1341-1368), he became the abbot of Longjiao Temple in Changguo. Soon after, he also led Puci Temple. In the Wuxu year, he moved to Jingci Temple. Later, he presided over Jingshan Temple. A monk asked, 'Who is the one who does not associate with the myriad dharmas?' The Zen master said, 'The Stone Dare-to-Face at the crossroads.' The monk wanted to ask again, and the Zen master said, 'Do you want a second scoop of dirty water?' Asked, 'What is a guest within a guest?' The Zen master said, 'You go to Xiaoxiang, I go to Qin.' Said, 'What is the host within the guest?' The Zen master said, 'Always on the road, never leaving home.' Said, 'What is the guest within the host?' The Zen master said, 'Always at home, never leaving the road.' Said, 'What is the host within the host?' The Zen master said, 'Holding the Moyé (ancient sword name) horizontally, fully execute the correct decree, and in the peaceful universe, cut off ignorance and stubbornness.' Said, 'The guest and host have already received the Zen master's instructions, what about the matter of the upward lineage?' The Zen master said, 'A leap year every three years, Double Ninth Festival (saying it like this is not allowed).' Asked, 'Sentient beings are hindered by understanding, and Bodhisattvas have not yet left awakening, what does the abbot do?' The Zen master said, 'The days are short and the weather is cold, two people share a bowl.' Asked, 'Shakyamuni (Shakyamuni Buddha) has already passed away, and Maitreya (Maitreya Bodhisattva) has not yet been born, to whom is the Dharma entrusted today?'
何人。師曰。老僧打退鼓。曰前迦釋無。后無彌勒。還有參學分也無。師曰。風不來。樹不動 問佛法禪道。相去多少。師舉手曰。展則成掌。握則成拳。僧禮拜。師曰。狂狗趁塊 問如何是毗盧師。師曰。斷跟草鞋。曰如何是法身主。師曰。尖檐席帽。曰學人不會。師曰。現成行貨。有甚麼不會。僧擬議。師便喝 問至道無難。唯嫌揀擇。不揀擇時如何。師曰。遇飯即飯。遇茶即茶。僧禮拜。師曰。放汝三十棒 問蓮華未出水時如何。師曰。寒則普天普地寒。曰出水后如何。師曰。熱則普天普地熱。曰如何是佛法大意。師曰。門前一湖水 問心佛及眾生。是三無差別。還端的也無。師曰的。曰不是心。不是佛。不是物。是個甚麼。師曰。不識 問佛身無為。不墮諸數。因甚有千百億化身。師豎拂子曰。你道者個是第幾身。僧擬進語。師便喝 問如何是本身盧舍那。師曰。不離阇黎所問。曰如何保任。師曰。彼自無瘡。勿傷之也 問不起一念時如何。師曰。道者合如是。曰與么則依而行之。師曰。虛生浪死漢 問如何是一句中具三元。師曰。萬仞峰頭駕鐵船。曰如何是一元中具三要。師曰。眼裡瞳人吹木叫 問牛頭未見四祖時如何。師曰。深山藏毒虎。曰見后如何。師曰。淺草露群蛇。曰見與未見時如何。師曰。日出
東方夜落西 問三世諸佛不知有。貍奴白牯卻知有。未審知有個甚麼。師曰。師姑元是女人做(拈云。師姑易見。女人難見) 問聲聞見性。如夜見月。菩薩見性。如晝見日。和尚見性。如個甚麼。師曰。黃河九曲。水出崑崙。曰直指人心。見性成佛。還端的也無。師曰。問取達磨大師。僧擬議。師曰。鷂子過新羅 問達磨未來時如何。師曰。眼在鼻上。曰來后如何。師曰。腳在肚下 問如何是學人自己。師曰。腳板大如手掌。曰如何是衲僧行腳事。師曰。緊峭草鞋 上堂。冬至月頭。賣被買牛。冬至月尾。賣牛買被。一年三百六旬有六日。以閏月定四時。成歲。移易一絲毫不得。東頭買貴。西頭買賤。三十年後破草鞋向甚處著(即今宜掛向壁角頭) 上堂。時維三月。節屆清明。不寒不暖。半陰半晴。落華啼鳥一聲聲。驀拈拄杖曰。穿卻解空鼻孔。戳瞎達磨眼睛。踏破草鞋赤腳走。好山猶在最高層 佛成道日上堂。舉趙州問南泉。如何是道。泉曰。平常心是道。州曰。還假趨向否。泉曰。擬向即乖。州曰。不擬爭知是道。泉曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之地。廓如太虛。豈可強是非耶。師曰。王老師過犯彌天。將釋迦世尊。六年雪山。千苦萬辛。所得無上大道。等閑華劈殆盡。合與
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『東方夜落西，請問三世諸佛（過去、現在、未來諸佛）是否知道這個道理？』 師父回答說：『貓和牛卻知道。』 僧人問：『不知道他們知道的是什麼？』 師父說：『你原本就是個女人。』（評論說：『師姑容易見到，女人卻難見到。』） 僧人問：『聲聞乘（小乘佛教）見性，如同夜晚見月亮；菩薩乘（大乘佛教）見性，如同白天見太陽；和尚見性，又像什麼呢？』 師父說：『黃河九曲，水出崑崙。』 僧人問：『直指人心，見性成佛，是真的嗎？』 師父說：『去問達磨大師（菩提達摩）。』 僧人猶豫不決。 師父說：『鷂子飛過新羅。』 僧人問：『達磨（菩提達摩）未來中國時是什麼樣的？』 師父說：『眼睛長在鼻子上。』 僧人問：『來中國后是什麼樣的？』 師父說：『腳長在肚子下。』 僧人問：『什麼是學人自己的本來面目？』 師父說：『腳板大如手掌。』 僧人問：『什麼是雲遊僧的行腳之事？』 師父說：『緊緊地穿著草鞋。』 師父上堂說法：『冬至月初，賣掉被子買牛；冬至月末，賣掉牛買被子。一年三百六十六天，用閏月來確定四季，形成一年。一絲一毫都不能改變。東邊買貴，西邊買賤。三十年後，破草鞋要放到哪裡去呢？』（評論說：『現在應該掛在墻角。』） 師父上堂說法：『時節是三月，正值清明。不冷不熱，半陰半晴。落花啼鳥，一聲聲。』隨即拿起拄杖說：『穿透那些空談理論者的鼻孔，戳瞎達磨（菩提達摩）的眼睛，踏破草鞋赤腳走，好山仍在最高層。』 佛陀成道日上堂說法：引用趙州禪師問南泉禪師：『什麼是道？』南泉禪師說：『平常心是道。』趙州禪師問：『還需要趨向追求嗎？』南泉禪師說：『想要趨向就錯了。』趙州禪師問：『不想要趨向，怎麼知道是道呢？』南泉禪師說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正到達毫不懷疑的境地，就如同太虛空一樣廓然無礙，怎麼可以強行分辨是非呢？』 師父說：『王老師的過錯彌天，把釋迦世尊六年雪山苦修，千辛萬苦所得的無上大道，輕易地就劈得粉碎。應該給予…'
English version: A monk asked: 'When the sun sets in the East, do the Buddhas of the three times (past, present, and future) know this?' The master replied: 'The cat and the cow know it.' The monk asked: 'I don't know what they know.' The master said: 'You were originally a woman.' (Commentary: 'A nun is easy to see, but a woman is hard to see.') The monk asked: 'A Śrāvaka (Hinayana Buddhism) seeing the nature is like seeing the moon at night; a Bodhisattva (Mahayana Buddhism) seeing the nature is like seeing the sun in the daytime; what is it like for a monk to see the nature?' The master said: 'The Yellow River has nine bends, and its water comes from Kunlun.' The monk asked: 'Directly pointing to the human mind, seeing the nature and becoming a Buddha, is it true?' The master said: 'Go ask Bodhidharma (達磨大師).' The monk hesitated. The master said: 'A hawk flies over Silla.' The monk asked: 'What was Bodhidharma (達磨大師) like before he came to China?' The master said: 'The eyes are on the nose.' The monk asked: 'What was he like after he came to China?' The master said: 'The feet are under the belly.' The monk asked: 'What is the student's own original face?' The master said: 'The sole of the foot is as big as the palm of the hand.' The monk asked: 'What is the matter of a wandering monk's pilgrimage?' The master said: 'Tightly worn straw sandals.' The master ascended the hall and gave a Dharma talk: 'At the beginning of the winter solstice month, sell the quilt and buy a cow; at the end of the winter solstice month, sell the cow and buy a quilt. A year has three hundred and sixty-six days, and the leap month is used to determine the four seasons, forming a year. Not a single bit can be changed. Buying is expensive in the east and cheap in the west. Where will the broken straw sandals be placed after thirty years?' (Commentary: 'They should be hung on the corner of the wall now.') The master ascended the hall and gave a Dharma talk: 'The season is March, and it is the Qingming Festival. It is neither cold nor warm, half cloudy and half sunny. Falling flowers and singing birds, sound after sound.' Then he picked up his staff and said: 'Pierce the nostrils of those who talk about emptiness, poke out the eyes of Bodhidharma (達磨大師), break the straw sandals and walk barefoot, the good mountain is still on the highest level.' On the day of Buddha's enlightenment, the master ascended the hall and gave a Dharma talk: Quoting Zen Master Zhao Zhou asking Zen Master Nan Quan: 'What is the Dao?' Zen Master Nan Quan said: 'Ordinary mind is the Dao.' Zen Master Zhao Zhou asked: 'Is it necessary to strive for it?' Zen Master Nan Quan said: 'Wanting to strive for it is wrong.' Zen Master Zhao Zhou asked: 'If you don't want to strive for it, how do you know it is the Dao?' Zen Master Nan Quan said: 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, and not knowing is ignorance. If you truly reach the state of no doubt, it is as vast and unobstructed as the empty space, how can you forcibly distinguish between right and wrong?' The master said: 'Teacher Wang's fault is immense, easily shattering the unsurpassed Dao obtained by Shakyamuni Buddha after six years of ascetic practice in the snowy mountains, enduring thousands of hardships. Should give...'
【English Translation】 English version: A monk asked: 'When the sun sets in the East, do the Buddhas of the three times (past, present, and future) know this?' The master replied: 'The cat and the cow know it.' The monk asked: 'I don't know what they know.' The master said: 'You were originally a woman.' (Commentary: 'A nun is easy to see, but a woman is hard to see.') The monk asked: 'A Śrāvaka (Hinayana Buddhism) seeing the nature is like seeing the moon at night; a Bodhisattva (Mahayana Buddhism) seeing the nature is like seeing the sun in the daytime; what is it like for a monk to see the nature?' The master said: 'The Yellow River has nine bends, and its water comes from Kunlun.' The monk asked: 'Directly pointing to the human mind, seeing the nature and becoming a Buddha, is it true?' The master said: 'Go ask Bodhidharma (達磨大師).' The monk hesitated. The master said: 'A hawk flies over Silla.' The monk asked: 'What was Bodhidharma (達磨大師) like before he came to China?' The master said: 'The eyes are on the nose.' The monk asked: 'What was he like after he came to China?' The master said: 'The feet are under the belly.' The monk asked: 'What is the student's own original face?' The master said: 'The sole of the foot is as big as the palm of the hand.' The monk asked: 'What is the matter of a wandering monk's pilgrimage?' The master said: 'Tightly worn straw sandals.' The master ascended the hall and gave a Dharma talk: 'At the beginning of the winter solstice month, sell the quilt and buy a cow; at the end of the winter solstice month, sell the cow and buy a quilt. A year has three hundred and sixty-six days, and the leap month is used to determine the four seasons, forming a year. Not a single bit can be changed. Buying is expensive in the east and cheap in the west. Where will the broken straw sandals be placed after thirty years?' (Commentary: 'They should be hung on the corner of the wall now.') The master ascended the hall and gave a Dharma talk: 'The season is March, and it is the Qingming Festival. It is neither cold nor warm, half cloudy and half sunny. Falling flowers and singing birds, sound after sound.' Then he picked up his staff and said: 'Pierce the nostrils of those who talk about emptiness, poke out the eyes of Bodhidharma (達磨大師), break the straw sandals and walk barefoot, the good mountain is still on the highest level.' On the day of Buddha's enlightenment, the master ascended the hall and gave a Dharma talk: Quoting Zen Master Zhao Zhou asking Zen Master Nan Quan: 'What is the Dao?' Zen Master Nan Quan said: 'Ordinary mind is the Dao.' Zen Master Zhao Zhou asked: 'Is it necessary to strive for it?' Zen Master Nan Quan said: 'Wanting to strive for it is wrong.' Zen Master Zhao Zhou asked: 'If you don't want to strive for it, how do you know it is the Dao?' Zen Master Nan Quan said: 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, and not knowing is ignorance. If you truly reach the state of no doubt, it is as vast and unobstructed as the empty space, how can you forcibly distinguish between right and wrong?' The master said: 'Teacher Wang's fault is immense, easily shattering the unsurpassed Dao obtained by Shakyamuni Buddha after six years of ascetic practice in the snowy mountains, enduring thousands of hardships. Should give...'
二十拄杖。當時趙州眼光爍破四天下。面被熱瞞則且置。今日眾中莫有為世尊拔本底么。如無。隆教不是為他閑事長無明。忝為遺教遠孫。未免出隻手去也。拽拄杖下座一時打散(愚庵恁么道。亦被世尊熱瞞不少。咄) 上堂。世尊三昧。迦葉不知。迦葉三昧。阿難不知。阿難三昧。商那和修不知。普慈三昧。諸人不知。諸人三昧。各各不知。所以道。譬如河中水。川流競奔逝。各各不相知。諸法亦如是。喝一喝曰。將謂合有與么說話 上堂。舉東山演示眾曰。祖師說不著。諸佛看不見。四面老婆心。為君通一線。師曰。若教頻下淚。滄海也須干。
盧州府無為州天寧無能教禪師
門懸一牌云。謹防惡犬。竺源參。才跨門。便曰老和尚為我趕狗。師便入去閉卻門。智首座出迎同坐。少時方丈會茶。智起白曰。此上人得得來見和尚。師曰。已相見了也(舉問歇齋云。和尚是看狗奴。畢竟如何是狗。歇與一掌。圓云。也是狗奴。歇又掌。圓休去)。
六祖下第二十二世
杭州天目高峰原妙禪師
蘇之吳江人。姓徐氏。母夢僧投宿而生。甫離襁褓。輒喜趺坐。遇僧入門。便愛戀欲從之。年十五。懇請父母。出家于嘉禾密印寺。十六剃染。二十受具。翼歲習天臺教。復入凈慈。立三年死限工夫
【現代漢語翻譯】 現代漢語譯本 二十拄杖。當時趙州（叢林中的一位禪師）眼光爍破四天下。面被熱瞞則且置。今日眾中莫有為世尊（釋迦牟尼佛）拔本底么？如無，隆教不是為他閑事長無明。忝為遺教遠孫，未免出隻手去也。拽拄杖下座一時打散（愚庵恁么道，亦被世尊熱瞞不少。咄！）。 上堂。世尊（釋迦牟尼佛）三昧（佛教中的一種禪定境界），迦葉（摩訶迦葉，釋迦牟尼佛的十大弟子之一）不知。迦葉（摩訶迦葉）三昧（佛教中的一種禪定境界），阿難（阿難陀，釋迦牟尼佛的十大弟子之一）不知。阿難（阿難陀）三昧（佛教中的一種禪定境界），商那和修（禪宗祖師）不知。普慈三昧（佛教中的一種禪定境界），諸人不知。諸人三昧（佛教中的一種禪定境界），各各不知。所以道：譬如河中水，川流競奔逝，各各不相知，諸法亦如是。喝一喝曰：將謂合有與么說話。 上堂。舉東山演示眾曰：祖師說不著，諸佛看不見，四面老婆心，為君通一線。師曰：若教頻下淚，滄海也須干。 盧州府無為州天寧無能教禪師 門懸一牌云：謹防惡犬。竺源參，才跨門，便曰老和尚為我趕狗。師便入去閉卻門。智首座出迎同坐。少時方丈會茶。智起白曰：此上人得得來見和尚。師曰：已相見了也（舉問歇齋云：和尚是看狗奴，畢竟如何是狗？歇與一掌。圓云：也是狗奴。歇又掌。圓休去）。 六祖下第二十二世 杭州天目高峰原妙禪師 蘇之吳江人。姓徐氏。母夢僧投宿而生。甫離襁褓，輒喜趺坐。遇僧入門，便愛戀欲從之。年十五，懇請父母，出家于嘉禾密印寺。十六剃染，二十受具。翼歲習天臺教。復入凈慈，立三年死限工夫。
【English Translation】 English version Twenty blows with the staff. At that time, Zhao Zhou's (a Chan master in the monastic community) eyes shone brightly, illuminating the entire world. Setting aside the matter of being deceived by heat, is there anyone among you today who can uproot the origin for the World-Honored One (Sakyamuni Buddha)? If not, then promoting the teachings is not about prolonging ignorance with idle matters. As a distant descendant of the bequeathed teachings, I cannot avoid lending a hand. He dragged his staff down from the seat and scattered it all at once (Yu'an said it this way, and was also greatly deceived by the World-Honored One. Tut!). Ascending the hall. The Samadhi (a state of meditative absorption) of the World-Honored One (Sakyamuni Buddha), Kashyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni Buddha) does not know. The Samadhi (a state of meditative absorption) of Kashyapa (Mahakasyapa), Ananda (Ananda, one of the ten great disciples of Sakyamuni Buddha) does not know. The Samadhi (a state of meditative absorption) of Ananda (Ananda), Shonawashu (a Chan patriarch) does not know. The Samadhi (a state of meditative absorption) of Universal Compassion, you all do not know. The Samadhi (a state of meditative absorption) of you all, each one does not know. Therefore, it is said: 'Like water in a river, streams rush and flow, each not knowing the other; all dharmas are also like this.' He gave a shout and said: 'I thought there would be someone to speak like this.' Ascending the hall. Dongshan (a Chan master) demonstrated to the assembly, saying: 'The Patriarch speaks incorrectly, the Buddhas cannot see, with the heart of an old woman on all sides, I open a single line for you.' The Master said: 'If you frequently shed tears, even the vast ocean will dry up.' Chan Master Wuneng of Tianning Monastery in Wuwei Prefecture, Luzhou A sign hung on the door read: 'Beware of vicious dogs.' Zhu Yuan visited, and as soon as he crossed the threshold, he said, 'Old Master, please chase the dog away for me.' The Master went inside and closed the door. Chief Seat Zhi came out to greet him and sat down together. After a short while, there was tea in the abbot's room. Zhi rose and said, 'This person has come to see the Abbot.' The Master said, 'We have already met.' (He raised the question to Xiezai, saying: 'The Abbot is a dog keeper, but what exactly is a dog?' Xiezai gave him a slap. Yuan said, 'He is also a dog keeper.' Xiezai slapped him again. Yuan left.) Twenty-second generation after the Sixth Patriarch Chan Master Gaofeng Yuanmiao of Tianmu Mountain in Hangzhou He was from Wujiang in Suzhou, with the surname Xu. His mother dreamed of a monk lodging with her and gave birth to him. As soon as he left his swaddling clothes, he liked to sit in the lotus position. When he encountered a monk entering the door, he loved and wanted to follow him. At the age of fifteen, he earnestly requested his parents to leave home at Minyin Monastery in Jiahe. At sixteen, he shaved his head and dyed his robes. At twenty, he received the full precepts. The following year, he studied the Tiantai teachings. He then entered Jingci Monastery and set a three-year deadline for his practice.
。及后請益斷橋倫和尚。令參生從何來死從何去話。於是意分兩路。心不歸一。又不曾得聞說做工夫處分曉。看看耽擱至一年有餘。每日只如個迷路人相似。每遇同參告言。雪巖和尚常問。你做工夫。何不去一轉。於是欣然懷香往謁。方問訊插香。即被打出。(盡力接不上)閉卻門。一路垂淚。再往始得親近。即問已前做處。(沒奈何只得層層鈍置矣)師一一供吐。當下便蒙剿除日前所積之病。卻令看個無字。從頭開發做工夫一遍。自此參叩無虛日。后見師說得工夫有緒。竟不問做處。凡入門。欽便問。阿誰與你拖者個死屍來。聲未絕便打。(稍遲則禍生)總不契其機。后值欽赴南明。師上雙徑。參堂方半月。偶夢中忽憶斷橋室內所舉萬法歸一一歸何處話。疑情頓發。三晝夜目不交睫。值少林忌。隨眾詣三塔諷經次。抬頭忽睹五祖演和尚像贊曰。百年三萬六千朝。反覆元來是者漢。(山河大地及虛空。逼塞元來是者漢)驀然打破拖死屍之疑。時年二十四矣。解夏詣南明。欽一見。便問阿誰與你拖個死屍到者里來。師便喝。欽拈棒。師把住曰。今日打某甲不得。欽曰。為甚麼打不得。師拂袖便出。翼日欽問。萬法歸一。一歸何處。師曰。狗䑛熱油鐺。欽曰。你那裡學得者虛頭來。師曰。正要和尚疑著。欽休去。自是機鋒
【現代漢語翻譯】 現代漢語譯本 後來，我去請教斷橋倫和尚，他讓我參『生從何來，死往何去』這句話。於是我的心思分成兩路，心神無法統一，又沒有聽人詳細講解過做功夫的方法，眼看著耽擱了一年多。每天就像一個迷路的人一樣。每次遇到同參（一起參禪的人）告訴我，雪巖和尚經常問：『你做功夫，為什麼不去拜訪他一次？』於是我高興地帶著香前往拜謁。剛問訊插香，就被打出來了（完全無法應對），關上門，一路流淚。再次前往才得以親近，我便問之前做功夫的地方（沒辦法，只能一層層地被鈍置了）。 斷橋倫和尚一一說出。當下就蒙受他的幫助，消除了之前積累的毛病，卻讓我看『無』字，從頭開始做功夫。從此參叩沒有一天虛度。後來見我說得功夫有頭緒，竟不問我做功夫的地方。凡是入門，欽（南明欽和尚）便問：『是誰與你拖著這個死屍來的？』話音未落就打（稍遲疑就會出問題），我總是不契合他的機鋒。後來正值欽前往南明，我上雙徑，參堂才半個月，偶然在夢中忽然憶起斷橋室內所舉的『萬法歸一一歸何處』這句話，疑情頓發，三晝夜眼睛都沒合上。正值少林忌日，我跟隨眾人到三塔諷經，抬頭忽然看到五祖演和尚像贊說：『百年三萬六千朝，反覆元來是者漢（山河大地及虛空，逼塞元來是者漢）。』驀然打破了拖死屍的疑惑，當時我二十四歲。解夏后我前往南明，欽一見到我，便問：『是誰與你拖著個死屍到這裡來？』我便喝斥。欽拿起棒子，我抓住說：『今天打不得我。』欽說：『為什麼打不得？』我拂袖便出。第二天欽問：『萬法歸一，一歸何處？』我說：『狗舔熱油鐺。』欽說：『你從哪裡學來的這些虛頭？』我說：『正要和尚您疑惑。』欽便作罷。從此機鋒...
【English Translation】 English version Later, I consulted with Monk Duanqiao Lun, who instructed me to contemplate the question: 'Where does life come from, and where does death go?' As a result, my mind was divided into two paths, and my spirit could not be unified. Furthermore, I had never heard a detailed explanation of how to practice. I spent over a year in this state, feeling like a lost person every day. Whenever fellow practitioners (those who practice Chan together) told me that Monk Xueyan often asked: 'You are practicing, why don't you go and visit him once?' I would happily take incense and go to pay my respects. As soon as I made my inquiries and offered the incense, I was struck and thrown out (I couldn't respond at all). The door was closed, and I wept all the way. Only on my second visit was I able to get close, and I asked about the place where I had been practicing before (helplessly, I could only be dulled layer by layer). Monk Duanqiao Lun explained everything in detail. Immediately, I received his help and eliminated the accumulated problems from before. He then instructed me to contemplate the word 'Mu' (無, meaning 'nothingness') and start practicing from the beginning. From then on, I never wasted a day in my inquiries. Later, seeing that my practice was showing progress, he didn't even ask me about the place where I was practicing. Whenever I entered, Qin (Monk Nanming Qin) would ask: 'Who is dragging this corpse here with you?' Before the words were finished, he would strike (a slight delay would cause problems), and I never aligned with his quick wit. Later, when Qin went to Nanming, I went to Shuangjing and had been attending the hall for only half a month when, in a dream, I suddenly remembered the question raised by Duanqiao in his room: 'All things return to one, where does the one return?' Doubt arose instantly, and I didn't close my eyes for three days and nights. It was the anniversary of Shaolin, and I followed the crowd to the Three Pagodas to chant scriptures. Looking up, I suddenly saw the eulogy of Monk Wuzu Yan: 'A hundred years, thirty-six thousand mornings, repeatedly, it turns out to be this man (mountains, rivers, earth, and empty space, completely filled, it turns out to be this man).' Suddenly, I broke through the doubt of dragging a corpse. I was twenty-four years old at the time. After the summer retreat, I went to Nanming. As soon as Qin saw me, he asked: 'Who is dragging this corpse here with you?' I shouted. Qin picked up the stick, and I grabbed it, saying: 'You can't hit me today.' Qin said: 'Why can't I hit you?' I flicked my sleeve and left. The next day, Qin asked: 'All things return to one, where does the one return?' I said: 'A dog licks a hot oil pan.' Qin said: 'Where did you learn these empty tricks?' I said: 'I just want the monk to be doubtful.' Qin then gave up. From then on, the quick wit...
不讓。次年江心度夏。過雪竇。見希叟曇。曇問曰。那裡來。師拋下蒲團。曇曰。狗子無佛性。上座作么生。師曰。拋出大家看。曇乃自送歸堂。師自此于古今公案明得。不受人瞞。然于日用中。尚不得自由。(瞞得別人。瞞不得自己。到者里。公案全用不著。奈何)暨欽開法于天寧。師又隨侍服勞。一日欽問。日間浩浩時還作得主么。師曰。作得主。又問睡夢中作得主么。師曰。作得主。復問正睡著時。無夢無想。無見無聞。主在甚麼處。師無語。欽囑曰。從今日去。也不要你學佛學法。也不要你窮古窮今。但只饑來吃飯。困來打睡。才眠覺來。卻抖擻精神。我者一覺。主人公畢竟在甚麻處安身立命。師遂奮志入臨安龍鬚。自誓曰。拚一生做個癡呆漢。決要者一著子明白。越五載。因同宿道友。推枕墮地作聲。廓然大徹。自謂如往泗洲見大聖。遠客還故鄉。元來只是舊時人。不改舊時行履處 住龍鬚九年。縛柴為龕。風穿日炙。冬夏一衲。不扇不爐。日搗松和糜。延息而已 德祐丙子春。大兵至雙髻。師掩關危坐自若。事定。戶履紛至。師腰包宵遁。直入西天目之獅子巖。拔地千仞。崖石林立。師即洞營小室丈許。榜曰死關。悉屏給侍服用。破甕為鐺。並日一食。洞梯山以升。雖弟子亦罕得見。共筑師子院。請師開
【現代漢語翻譯】 現代漢語譯本： 不讓（不答應）。第二年，他在江心（地名）度過夏天。經過雪竇山（地名），拜見了希叟曇（人名）。曇（希叟曇）問道：『你從哪裡來？』 師（指文中的『師』，下同）放下蒲團。曇（希叟曇）說：『狗子沒有佛性，你作為上座該怎麼說？』 師說：『拋出來給大家看。』 曇（希叟曇）於是親自送他回禪堂。師從此對古今的公案徹底明白，不再被人矇騙。然而在日常生活中，仍然不能完全自由。（能瞞得了別人，卻瞞不了自己。到了這裡，公案完全用不著，怎麼辦？） 等到欽（人名）在天寧寺開法，師又跟隨侍奉。一天，欽（人名）問道：『白天喧鬧的時候，還能作得了主嗎？』 師說：『作得了主。』 又問：『睡夢中作得了主嗎？』 師說：『作得了主。』 又問：『正在熟睡的時候，沒有夢，沒有想法，沒有見聞，主在什麼地方？』 師無話可說。欽（人名）囑咐說：『從今天開始，我也不要你學佛學法，也不要你窮究古今。只要餓了就吃飯，困了就睡覺。剛睡醒來，就抖擻精神，我這一覺，主人公究竟在什麼地方安身立命？』 師於是奮發立志，進入臨安（地名）龍鬚山（地名），發誓說：『寧願一生做個癡呆漢，一定要把這一著弄明白。』 過了五年，因為同宿舍的道友，推枕頭掉在地上發出聲響，師豁然大悟，自認為好像往泗洲（地名）見到了大聖（指僧伽大師），遠方的客人回到了故鄉。原來只是舊時人，不改變舊時的行為處事。 在龍鬚山（地名）住了九年，用柴火捆紮成小屋，風吹日曬，冬夏只穿一件衲衣，不用扇子也不用火爐，每天只是搗碎松樹和米熬粥，勉強維持生命。德祐丙子年（1276年）春天，元朝軍隊到達雙髻山（地名），師關閉房門危坐自若。事態平定后，來拜訪的人絡繹不絕。師收拾行裝連夜逃走，直接進入西天目山（地名）的獅子巖（地名），那裡拔地千仞，懸崖峭壁林立。師就在山洞裡建造了一間一丈見方的小室，題名為『死關』，完全謝絕了侍奉和供給，用破甕當鍋，隔一天才吃一頓飯。攀登山洞的梯子都拆掉了，即使是弟子也很難見到他。大家共同建造了獅子院（寺廟名），請師來開法。
【English Translation】 English version: He refused. The following year, he spent the summer at Jiangxin (place name). Passing by Xuedou Mountain (place name), he met Xisou Tan (person name). Tan (Xisou Tan) asked, 'Where do you come from?' The master (referring to the 'master' in the text, the same below) put down his futon. Tan (Xisou Tan) said, 'A dog has no Buddha-nature, what do you, as a senior monk, say?' The master said, 'Throw it out for everyone to see.' Tan (Xisou Tan) then personally escorted him back to the meditation hall. From then on, the master thoroughly understood the koans of ancient and modern times and was no longer deceived by others. However, in daily life, he still could not be completely free. (He can deceive others, but he cannot deceive himself. When you get here, the koans are of no use at all, what to do?) When Qin (person name) began preaching at Tianning Temple, the master followed and served him. One day, Qin (person name) asked, 'Can you be the master of yourself when things are noisy during the day?' The master said, 'I can be the master.' He asked again, 'Can you be the master in your dreams?' The master said, 'I can be the master.' He asked again, 'When you are fast asleep, without dreams, without thoughts, without seeing or hearing, where is the master?' The master was speechless. Qin (person name) instructed, 'From today onwards, I don't want you to study Buddhism or the Dharma, nor do I want you to exhaustively study the past and present. Just eat when you are hungry and sleep when you are sleepy. When you wake up, you should rouse your spirits. Where exactly does the protagonist of this sleep settle down?' The master then resolved to enter Longxu Mountain (place name) in Lin'an (place name), vowing, 'I would rather be a fool for the rest of my life, I must understand this point.' After five years, because a fellow practitioner in the same room pushed his pillow to the ground, making a sound, the master suddenly realized, feeling as if he had seen the Great Sage (referring to Sangharama) in Sizhou (place name), and a traveler from afar had returned to his hometown. Originally, he was just the same old person, not changing his old ways of doing things. He lived on Longxu Mountain (place name) for nine years, binding firewood into a hut, exposed to wind and sun, wearing only one patched robe in winter and summer, without a fan or stove, and only pounded pine and rice into porridge every day to barely sustain his life. In the spring of the Bingzi year of Deyou (1276 AD), the Yuan army arrived at Shuangji Mountain (place name), and the master closed his door and sat calmly. After the situation stabilized, people came to visit in droves. The master packed his bags and fled overnight, going directly to Lion Rock (place name) on West Tianmu Mountain (place name), which rises thousands of feet from the ground, with cliffs and forests. The master built a small room of about ten feet square in the cave, named 'Death Retreat', completely refusing service and supplies, using a broken urn as a pot, and eating only once every other day. The ladder to climb the cave was removed, and even the disciples rarely saw him. Everyone jointly built the Lion Monastery (temple name) and invited the master to preach.
堂 上堂。談元談妙。說性說心。攢花簇錦。巧妙尖新。如麻似粟。從古至今。莫不皆是乘虛接響底漢。倚草附木精靈。山僧雖是他家種草。決定不向者里藏身。既然如是。且道今日為眾開堂。斬新條令一句又作么生。喝一喝云。符到奉行(只者四字。衲僧家會不得。參學人作么生會。不惜眉毛。下個註解。普) 示眾。有一物。明歷歷。佛祖覷不破。大地無人識。常在舌頭尖。盡力吐不出。吐得出。也是胡餅里呷汁 示眾。三世諸佛說不到。開口道著。歷代祖師行不到。動步踏著。行說俱到時如何。正好行腳 示眾。百千諸佛。歷代祖師。乃至天下老和尚。以拂子擊禪床一下云。總曏者里墮坑落塹。還有跳得出者么。又擊一下云。三生六十劫(有么有么。無無。忽有人叫云。何不放下拂子。別通個訊息。向伊云。且喜癩兒得伴) 示眾。以拄杖橫肩顧左右云。大眾會么。楖𣗖橫肩不顧人。直入千峰萬峰去 上堂。萬法歸一。一歸何處。乃顧視左右下座(大用不揚眉。高峰作恁般手腳。遠之遠矣。又云。好個箭垛。無人飲羽) 結制上堂。大限九旬。小限七日。粗中有細。細中有密。密密無間。纖塵不立。正恁么時。銀山鐵壁。進則無門。退之則失。如墮萬丈深坑。四面懸崖荊棘。切須猛力英雄。直要翻身跳出。若還
【現代漢語翻譯】 現代漢語譯本 堂：升座說法。談論玄妙的道理，講述自性與心性。如同堆砌鮮花，編織彩錦，精巧而新穎。又如谷粟般繁多，自古至今，無一不是憑藉虛空接納聲響的人，依附草木的精靈。老僧雖然種植的是他家的草，但決不在此藏身。既然如此，那麼今日為大眾開堂說法，嶄新的條令一句又該如何說呢？喝一聲云：『符到奉行』（僅僅這四個字，僧人們卻無法領會，參學的人又該如何領會？我不惜眉毛，為它下一個註解。） 開示大眾：有一物，明明白白，佛祖也看不透，大地上無人認識。它常在舌頭尖上，用盡力氣也吐不出來。即使吐得出來，也如同在胡餅里喝湯汁。 開示大眾：過去、現在、未來三世諸佛說不到，一開口就落入言語的窠臼；歷代祖師行不到，一動步就著了痕跡。行與說都達到時，又該如何？正好去行腳參訪。 開示大眾：成千上萬的諸佛，歷代的祖師，乃至天下的老和尚，（用拂子敲擊禪床一下）總在這裡掉進坑裡，還有能跳得出來的嗎？（又敲擊一下）三生六十劫（有沒有？有沒有？沒有！沒有！忽然有人叫道：『為何不放下拂子，另外傳遞個訊息？』我便對他說：『可喜的是，癩子找到了同伴。』） 開示大眾：用拄杖橫在肩上，顧視左右說：『大眾明白嗎？』楖𣗖橫肩不顧人，直入千峰萬峰去。 升座說法：萬法歸於一，一又歸於何處？於是顧視左右，下座。（大用不揚眉，高峰禪師這樣做，離道遠矣！又說：『好一個箭靶，卻無人射中。』） 結制上堂：大限九十天，小限七天。粗糙中有精細，精細中有縝密。縝密無間，纖塵不染。正在這個時候，如同銀山鐵壁，進則無門，退則迷失。如同掉入萬丈深坑，四面都是懸崖荊棘。必須要有猛力英雄，才能翻身跳出。如果還...
【English Translation】 English version Hall: Ascending the seat to give a Dharma talk. Discussing profound principles, speaking of self-nature and mind-nature. Like piling up flowers and weaving brocade, exquisite and novel. Also like millet and rice, numerous from ancient times to the present, all are people who rely on emptiness to receive sounds, spirits attached to grass and trees. Although this old monk plants his family's grass, he will definitely not hide here. Since this is the case, then today, opening the hall to speak Dharma for the assembly, how should the brand new decree be said? Shout a 'He!' and say: 'When the order arrives, it is to be obeyed!' (These four words alone, monks cannot comprehend, how should those who seek to learn comprehend? I do not begrudge my eyebrows to give it an annotation.) Instructing the assembly: There is a thing, clearly and distinctly, even Buddhas and Patriarchs cannot see through it, no one on earth recognizes it. It is always on the tip of the tongue, and cannot be spat out even with all one's strength. Even if it could be spat out, it would be like sipping soup in a sesame cake. Instructing the assembly: The Buddhas of the three times (past, present, and future) cannot speak of it; as soon as they open their mouths, they fall into the trap of words. The Patriarchs of all generations cannot walk it; as soon as they take a step, they leave a trace. When both walking and speaking are achieved, what then? It is just right to go on a pilgrimage. Instructing the assembly: Thousands of Buddhas, Patriarchs of all generations, and even the old monks of the world, (striking the Zen bed with a whisk) all fall into the pit here. Is there anyone who can jump out? (Striking again) Three lives and sixty kalpas (Is there? Is there? No! No! Suddenly someone shouts: 'Why not put down the whisk and convey another message?' I would say to him: 'It is gratifying that the leper has found a companion.') Instructing the assembly: Holding the staff horizontally on his shoulder, looking left and right, he says: 'Does the assembly understand?' The staff is held horizontally on the shoulder, not caring for others, directly entering thousands and ten thousands of peaks. Ascending the seat to give a Dharma talk: The myriad dharmas return to one, where does the one return to? Then he looks left and right and descends from the seat. (Great function does not raise the eyebrows; for Gaofeng (高峰) Zen Master to do such a thing is far from the Way! It is also said: 'A good target, but no one hits it.') Concluding the summer retreat and ascending the hall: The great limit is ninety days, the small limit is seven days. In the rough there is fineness, in the fineness there is meticulousness. Meticulousness is without gaps, not a speck of dust can stand. At this very moment, it is like a silver mountain and an iron wall; to advance there is no door, to retreat there is loss. Like falling into a ten-thousand-foot deep pit, surrounded by cliffs and thorns. One must have the strength of a hero to turn around and jump out. If still...
一念遲疑。佛亦救你不得。此是最上元門。普請大家著力。山僧雖則不管閑非。越例與諸人通個訊息。[○@川]㊂○@(、/(、*、)) 上堂。昨夜夢中作得一偈。舉似大眾。良久云。忘卻了也。驀拈拄杖云。拄杖子還記得么。良久云。同坑無異土(畢竟拄杖子記得) 上堂。以拂子[(中-口+○)-│+卜]云。四十五日前薦得。非特日消萬兩黃金。亦乃能應四天下供養。四十五日後薦得。寸絲滴水。也當牽犁拽耙還他。以拂子擊禪床一下云。曾經巴峽猿啼處。不是愁人也斷腸(那裡是四十五日前。喝一喝云。驢年去) 上堂。海底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鷥牽。此四句內。有一句能殺能活。能縱能奪。若撿點得出。許汝一生參學事畢(撿點得出。更買草鞋行腳三十年。撿點不出。參學事畢。乃云。我為汝撿出了也) 中夏上堂。豎拂子召大眾云。到者里進前一步也不得。退後一步也不得。總不恁么也不得。畢竟如何。不得不得(進前一步也不得。恰好退後一步也不得恰好總不恁么也不得。恰好畢竟如何。不得不得。恰好恰好。召大眾云。既到者里。須猛著精彩始得○又云。者里是甚麼所
【現代漢語翻譯】 現代漢語譯本 一念遲疑，佛也救不了你。這是最上乘的法門，希望大家努力修行。我雖然不管閒事，但破例給大家透露個訊息。（好訊息，人從揚州來，卻得不到湖州的訊息，現在傳達了。分明是河北人，卻說山東話） 上堂說法。昨晚夢中作了一首偈，念給大家聽。停頓良久說，忘記了。隨即拿起拄杖說，拄杖還記得嗎？停頓良久說，同坑無異土（畢竟拄杖記得）。 上堂說法。用拂子指著說，四十五日前領悟，不僅每天能消耗萬兩黃金，也能應付四大部洲的供養。四十五日後才領悟，即使是一寸絲、一滴水，也要牽牛犁地來償還。用拂子敲禪床一下說，曾經在巴峽猿猴啼叫的地方，不是愁人也會肝腸寸斷（哪裡是四十五日前？喝一聲說，驢年去）。 上堂說法。海底的泥牛口銜明月行走，巖前的石虎抱著孩子睡覺，鐵蛇鉆入金剛的眼睛，崑崙山騎著大象，鷺鷥牽著它。這四句中，有一句能殺能活，能放能奪。如果能找得出來，就允許你一生參學的事業完畢（找得出來，再買草鞋行腳三十年。找不出來，參學事業完畢。於是說，我替你們找出來了）。 中夏節上堂說法。豎起拂子招呼大家說，到了這裡，向前一步也不行，退後一步也不行，什麼都不做也不行。到底該怎麼辦？不行不行（向前一步也不行，恰好。退後一步也不行，恰好。什麼都不做也不行，恰好。到底該怎麼辦？不行不行，恰好恰好。招呼大家說，既然到了這裡，必須猛烈地煥發精神才行）。又說，這裡是什麼地方？
【English Translation】 English version A moment of hesitation, and even the Buddha cannot save you. This is the supreme gateway. I urge everyone to strive diligently. Although I usually do not concern myself with idle matters, I will make an exception and share some news with you all. (Good news! A person comes from Yangzhou, but receives no news from Huzhou; now it is communicated. Clearly a person from Hebei, yet speaking the dialect of Shandong.) Ascending the hall. Last night in a dream, I composed a verse. I will recite it for everyone. (Pauses for a long time, then says) I have forgotten it. (Suddenly picks up his staff and says) Does the staff still remember? (Pauses for a long time, then says) From the same pit, no different soil. (After all, the staff remembers.) Ascending the hall. (Raises the whisk) If you realize it forty-five days ago, not only can you consume ten thousand taels of gold daily, but you can also respond to the offerings of the four continents (Sumeru, Jambudvipa, Godaniya, Uttarakuru). If you realize it forty-five days later, even an inch of silk or a drop of water must be repaid by pulling the plow and dragging the harrow. (Strikes the Zen platform once with the whisk) Having once been where the apes of Ba Gorge cry, even those without sorrow will be heartbroken. (Where is forty-five days ago? (Shouts) The year of the donkey!) Ascending the hall. A mud ox from the bottom of the sea walks with the moon in its mouth. A stone tiger in front of the cliff embraces its cub, an iron snake drills into the diamond eye, a heron leads an elephant riding from Kunlun (Kunlun Mountains). Within these four lines, there is one line that can kill and can give life, can release and can seize. If you can discern it, I will allow your lifelong study to be complete. (If you can discern it, buy straw sandals and travel for another thirty years. If you cannot discern it, your study is complete. Then he says, I have discerned it for you.) Ascending the hall during the Midsummer Festival. (Raises the whisk and calls to the assembly) Having arrived here, taking a step forward is not permissible, taking a step backward is not permissible, doing nothing at all is not permissible. What, after all, is to be done? Not permissible, not permissible! (Taking a step forward is not permissible, exactly right. Taking a step backward is not permissible, exactly right. Doing nothing at all is not permissible, exactly right. What, after all, is to be done? Not permissible, not permissible, exactly right, exactly right. (Calls to the assembly) Having arrived here, you must vigorously manifest your spirit. (Again he says) What place is this?
在參) 上堂。吃粥了也。洗缽盂去。矢上加尖。一場敗露。西峰今日忍俊不禁。卻要向鷺鷥腿上割股。良久云。便恁么去(大小祖師。龍頭蛇尾。心圓今日擬向鷺鷥腿上割股。良久云。鷺鷥聻) 開爐上堂。豎起拂子云。者些火種。(謾語謾語)自靈山傳至西峰。(不然不然)已得二千二百三十餘載。(錯記錯記)今日幸遇開爐。(沒事沒事)特為諸人拈出。(不能不能)以拂子吹一吹。(作么作么)乃擲下云。(幾乎幾乎)照顧燒卻眉毛(果然果然) 臘八上堂。黃面瞿曇。夜半成道。正是喚奴作郎。贏得一場好笑。山僧恁么告報。也是細姑賺嫂(知即得) 冬至上堂。世間動不動法。皆屬陰陽遷變。驀拈拄杖云。惟有山僧木上座。能為萬象主。不逐四時淍。乃靠拄杖云。無形本寂寥 上堂。低頭覓天。仰面尋地。波波挈挈。遠之遠矣。驀然撞著徐十三郎。嗄。元來只在者里。以手拍膝一下云。在者里。臘月三十日到來。也是開眼見鬼 上堂舉百丈和尚問溈山云。並卻咽喉唇吻道將一句來。向他道柴荒米貴。忍饑無暇祇對 晚參。身貧道貧。無法可親。一味盲枷瞎棒。見者莫不生瞋。卓拄杖云。黃金自有黃金價。終不和沙賣與人 雪巖和尚忌日拈香。巴陵設忌三轉語。西峰單單隻一句。且道是那一句聻。遂插香。
【現代漢語翻譯】 現代漢語譯本 （在參禪時）上堂說法。『吃過粥了嗎？洗缽去吧。』這是錦上添花，徹底暴露了底細。西峰今天忍不住笑了出來，竟然想要在鷺鷥的腿上割肉。（停頓很久說）就這樣去了。（大小祖師啊，虎頭蛇尾。心圓今天打算在鷺鷥腿上割肉。停頓很久說，鷺鷥呢？） 開爐上堂說法。豎起拂塵說：『這些火種，（胡說八道）從靈山傳到西峰，（不是這樣）已經有兩千二百三十多年了，（記錯了）今天有幸遇到開爐，（沒事找事）特意為各位拈出來，（不能這樣）』用拂塵吹一吹，（幹什麼）於是扔下拂塵說，（好險）『小心燒掉眉毛。（果然如此）』 臘八節上堂說法。『黃面瞿曇（釋迦牟尼），半夜成道，這正是認奴作夫，贏得一場笑話。』山僧我這樣告訴你們，也是大姑子哄小姑子。（知道就好） 冬至上堂說法。『世間一切動與不動的法則，都屬於陰陽的變化。』忽然拿起拄杖說：『只有我木上座，能做萬象的主宰，不隨著四季變化。』於是靠著拄杖說：『無形之體本來就是寂靜空虛的。』 上堂說法。『低頭尋找天，抬頭尋找地，忙忙碌碌，離道越來越遠。』忽然撞到了徐十三郎，『啊！原來就在這裡。』用手拍一下膝蓋說：『就在這裡。』臘月三十日到來，也是睜眼見鬼。 上堂，引用百丈懷海禪師問溈山靈佑禪師的話說：『合上咽喉和嘴唇，說一句看看。』我向他說：『柴草貴，米也貴，忍飢挨餓沒空回答你。』 晚參。『身也貧窮，道也貧窮，沒有什麼可以親近。』一味盲修瞎煉，見到的人沒有不生氣的。拄杖一擊說：『黃金自有黃金的價值，終究不會和沙子一起賣給別人。』 雪巖欽禪師忌日拈香。巴陵禪師設定忌日有三轉語，西峰我只有一句。那麼，是哪一句呢？於是插上香。
【English Translation】 English version During a Chan session, (the master) ascends the hall. 'Have you eaten your porridge? Go wash your bowls.' This is gilding the lily, completely exposing the bottom line. Xifeng couldn't help but laugh today, actually wanting to cut flesh from a heron's leg. (Pauses for a long time and says) Just like that, gone. (Great and small patriarchs, a case of starting strong but ending weak. Xinyuan intends to cut flesh from a heron's leg today. Pauses for a long time and says, Where is the heron?) Ascending the hall for the furnace opening ceremony. Raising the whisk, he says: 'These sparks, (nonsense) transmitted from Ling Mountain to Xifeng, (not so) have been for more than two thousand two hundred and thirty years, (wrongly remembered) today, fortunately encountering the furnace opening, (making trouble out of nothing) especially picked out for everyone, (cannot do this)' He blows on the whisk, (what are you doing) then throws down the whisk, (almost) 'Be careful not to burn your eyebrows. (Indeed)' Ascending the hall on the Laba Festival. 'Yellow-faced Gautama (Sakyamuni), attained enlightenment in the middle of the night, this is precisely recognizing a slave as a husband, winning a good laugh.' This mountain monk tells you this, is also like an older sister-in-law teasing a younger sister-in-law. (Knowing is enough) Ascending the hall on the Winter Solstice. 'All the laws of movement and stillness in the world belong to the changes of yin and yang.' Suddenly picking up the staff, he says: 'Only I, the wooden seat, can be the master of all phenomena, not following the changes of the four seasons.' Then leaning on the staff, he says: 'The formless body is originally寂寥 (jìliáo,寂寞空虛寂靜)'. Ascending the hall. 'Looking down to find heaven, looking up to find earth, busily rushing about, getting further and further away from the Way.' Suddenly bumping into Xu Shisanlang, 'Ah! It turns out it's right here.' Patting his knee with his hand, he says: 'It's right here.' When the thirtieth day of the twelfth month arrives, it's like seeing a ghost with your eyes open. Ascending the hall, quoting Baizhang Huaihai's question to Guishan Lingyou: 'Close your throat and lips, and say a sentence.' I said to him: 'Firewood is expensive, and rice is expensive, I'm hungry and have no time to answer you.' Evening Chan session. 'The body is poor, and the Way is poor, there is nothing to be close to.' Blindly practicing, those who see it cannot help but be angry. Striking the staff, he says: 'Gold has its own value, and will never be sold to others mixed with sand.' Offering incense on the anniversary of Xueyan Qin's death. Ba Ling set up three turning phrases for the anniversary, Xifeng only has one sentence. So, which sentence is it? Then he inserts the incense.
逢人切忌錯舉(心長老今日錯舉了也。大眾側耳) 佛誕上堂。指天指地。一棒打殺。鴆屎砒霜。合造毒藥。飏在三千世界中。不知那個親遭著。卓拄杖一下 晚參。萬法歸一。一歸何處狹路相逢。兩手分付。逴得便行。黃河三千年一度清(逴得便行。跳下黃河洗不清) 上堂。意句不到。宗說不通。盲龜跛鱉。意句俱到。宗說俱通。盲龜跛鱉。西峰恁么告報。莫有離此之外。別有生涯底么。盲龜跛鱉 薌林居士至。上堂。此事如欲登天目大山相似。未到山時。不免蘊一座山於八識田中。洎至一到。所蘊之山。恍焉消殞。因甚如此。豎拂子云。只緣身在此山中(高峰話墮。既是身在此山中。說甚未到洎到) 上堂。舉雲門大師到乾峰云。請師答話。含血噴人。先污其口。峰云。到老僧也未赤眼撞著火柴頭。門云。與么那與么那。河裡失錢河裡捷。峰云。將謂候白。更有候黑。好手手中呈好手。紅心心裡中紅心 上堂。舉僧問長慶。眾手掏金。誰是得者。慶雲。有伎倆者得。僧云。學人還得也無。慶雲。大遠在。西峰則不然。今日忽有人問。眾手掏金。誰是得者。只向他道。阿誰無分。又云。學人還得也無。猶嫌少在 復舉芙蓉一日告辭馬祖。祖云。裝卻包了來。與你說一上佛法。芙蓉于次日至方丈侍立。少頃。祖云。
【現代漢語翻譯】 現代漢語譯本： 逢人切忌錯誤引導（心長老今天就錯誤引導了。大眾側耳傾聽）。 佛誕日上堂說法。指天指地，一棒打殺。如同鴆鳥的糞便和砒霜，混合製成毒藥，散佈在三千世界中，不知哪個會親身遭遇到。卓拄杖一下。 晚參。萬法歸一，一歸向何處？狹路相逢，兩手交付。迅速離開才行，黃河三千年才清一次（迅速離開才行，跳進黃河也洗不清）。 上堂。意念和語句都達不到，宗門的說法也不通。如同盲龜和跛鱉。意念和語句都達到，宗門的說法也通。如同盲龜和跛鱉。西峰這樣告訴你們，莫非除了這些之外，還有其他的活路嗎？如同盲龜和跛鱉。 薌林居士到來。上堂。這件事就像要登上天目大山一樣，還沒到山的時候，不免在八識田中蘊藏一座山。等到一旦到達，所蘊藏的山，忽然就消失了。因為什麼如此呢？豎起拂塵說：『只因爲身在此山中』（高峰的話落入俗套，既然身在此山中，還說什麼未到和已到）。 上堂。舉雲門大師到乾峰處，乾峰說：『請師父回答一句話。』如同含血噴人，先污染了自己的嘴。乾峰說：『到了老僧這裡，也未曾赤眼撞到火柴頭。』雲門說：『這樣那樣。』如同河裡丟了錢，又在河裡撈回來。乾峰說：『還以為是等天亮，還有等天黑的時候。』好手在手中展現好手，紅心在心裡命中紅心。 上堂。舉僧人問長慶：『眾人一起淘金，誰是得到的人？』長慶說：『有本領的人得到。』僧人說：『學人還能得到嗎？』長慶說：『差得遠呢。』西峰則不然，今天如果有人問：『眾人一起淘金，誰是得到的人？』只對他說：『誰沒有份？』又說：『學人還能得到嗎？』還嫌少呢。 又舉芙蓉有一天告辭馬祖（709-788）。馬祖說：『裝好你的行囊再來，我為你講一講佛法。』芙蓉第二天到方丈室侍立。過了一會兒，馬祖說：
【English Translation】 English version: Avoid misguiding people at all costs (Elder Xin mistakenly guided today. The assembly pricks up their ears). Giving a Dharma talk on the Buddha's Birthday. Pointing to the sky and pointing to the earth, striking to kill with a staff. Like the excrement of a poisonous bird and arsenic, mixing to create poison, scattering it in the three thousand worlds. I wonder who will personally encounter it. Strike the staff once. Evening Chan. The myriad dharmas return to one, where does the one return? Meeting on a narrow path, entrusting with both hands. Leave quickly, the Yellow River clears once every three thousand years (Leave quickly, jumping into the Yellow River cannot wash it clean). Giving a Dharma talk. Intentions and words do not reach, the teachings of the sect do not penetrate. Like a blind turtle and a lame turtle. Intentions and words reach, the teachings of the sect penetrate. Like a blind turtle and a lame turtle. Xifeng tells you this, is there any other way to live besides this? Like a blind turtle and a lame turtle. Layman Xianglin arrives. Giving a Dharma talk. This matter is like climbing Mount Tianmu, before reaching the mountain, one cannot avoid storing a mountain in the eighth consciousness field. Once one arrives, the stored mountain suddenly disappears. Why is this so? Raising the whisk and saying: 'Only because one is in this mountain' (Gaofeng's words are trite, since one is in this mountain, what is there to say about not arriving and arriving). Giving a Dharma talk. Quoting Zen Master Yunmen arriving at Qianfeng, Qianfeng said: 'Please, Master, answer a word.' Like spitting blood on someone, first polluting one's own mouth. Qianfeng said: 'Arriving at this old monk's place, I have never had red eyes bumping into a match head.' Yunmen said: 'Like this, like that.' Like losing money in the river and retrieving it in the river. Qianfeng said: 'I thought it was waiting for dawn, there is also waiting for dusk.' A good hand presents a good hand, a red heart hits a red heart. Giving a Dharma talk. Quoting a monk asking Changqing: 'Everyone is panning for gold, who is the one who gets it?' Changqing said: 'The one with skill gets it.' The monk said: 'Can the student also get it?' Changqing said: 'Far from it.' Xifeng is not like that, today if someone asks: 'Everyone is panning for gold, who is the one who gets it?' Just tell him: 'Who doesn't have a share?' Also saying: 'Can the student also get it?' Still feeling it's too little. Also quoting Furong bidding farewell to Mazu (709-788) one day. Mazu said: 'Pack your bags and come back, and I will tell you about the Buddha Dharma.' Furong came to the abbot's room the next day to wait. After a while, Mazu said:
時寒。善為道路。芙蓉至法堂上。忽然有省。師拈云。馬祖佛法恁么流佈。拈花微笑。命若懸絲。今日凡有人來告辭。總與草鞋一緉 上堂。今朝八月一。行腳禪和出。不識自家珍。卻向途中覓。直饒走遍一百一十城。參見五十三善知識。功超十地三乘。位等釋迦彌勒。若還來到西峰。未免一棒打折你驢脊 示眾。若論此事。如大火聚。烈焰亙天。曾無少間。世間所有之物。悉皆投至。猶如片雪。點著便消。爭容毫末。若能恁么提持。剋日之功。萬不失一。儻不然者。縱經塵劫。徒受勞矣 若論此一段奇特之事。人人本具。個個圓成。如握拳展掌。渾不犯纖毫之力。祇為心猿擾擾。意馬喧喧。恣縱三毒無明。妄執人我等相。如水澆冰。愈加濃厚。障卻自己靈光。決定無由得現。若是生鐵鑄就底漢。的實要明。亦非造次。直須發大志。立大愿。殺卻心猿意馬。斷除妄想塵勞。如在急水灘頭泊舟相似。不顧危亡得失。人我是非。忘寢忘餐。絕思絕慮。晝三夜三。心心相次。唸唸相續。劄定腳頭。咬定牙關。牢牢把定繩頭。更不容絲毫走作。假使有人取你頭。除你手足。剜你心肝。乃至命終。誠不可舍。到這裡方有少分做工夫氣味。嗟乎。末法去聖時遙。多有一等泛泛之流。竟不信有悟門。但只向遮邊穿鑿。那邊計較。直饒
【現代漢語翻譯】 現代漢語譯本 時節寒冷。善於行走道路。（有僧人）從芙蓉（Fúróng，山名，也指芙蓉禪師）到法堂上，忽然有所領悟。師父拈起（一物）說：『馬祖（Mǎzǔ，指馬祖道一禪師，709-788）的佛法如此流佈。拈花微笑（典故，指禪宗以心傳心的開端）。生命危如懸絲。今日凡是有人來告辭，總送他一雙草鞋。』 上堂說法。『今朝是八月初一。行腳的禪和（chánhé，雲遊僧人）出發了。不認識自己家裡的珍寶，卻向途中去尋找。即使走遍一百一十座城，參拜五十三位善知識（shàn zhīshí，指能引導人向善的良師益友）。功德超過十地三乘（佛教果位），地位等同釋迦彌勒（Shìjiā Mílè，未來佛）。如果來到西峰（Xīfēng，山名），免不了要挨一棒，打斷你的驢脊樑。』 開示大眾。『若要論這件事（指開悟），就像一大堆火焰，烈焰沖天，沒有絲毫間斷。世間所有之物，全部投進去，猶如一片雪花，一點就消融。哪裡容得下絲毫的猶豫？如果能這樣提持（修行），剋期取證的功夫，萬無一失。倘若不然，縱然經過無數劫（jié，佛教時間單位），也只是白白受苦。』 『若要論這一段奇特之事，人人本自具足，個個圓滿成就，如同握拳又展開手掌，完全不費絲毫力氣。只因爲心猿（xīnyuán，比喻散亂的心）擾擾，意馬（yìmǎ，比喻放縱的意念）喧喧，恣意放縱貪嗔癡三毒（sāndú，佛教指貪、嗔、癡三種煩惱）無明（wúmíng，佛教指對事物真相的迷惑），妄自執著人我等相（rénwǒ děng xiàng，對人與自我的虛妄分別）。如同用水澆冰，越澆越濃厚，遮蔽了自己的靈光，決定無法顯現。若是生鐵鑄就的漢子，的的確確想要明白，也不是輕易就能做到的。必須發大志，立大愿，殺死心猿意馬，斷除妄想塵勞。如同在急流險灘上停泊船隻一樣，不顧危亡得失，人我是非，忘記睡覺吃飯，斷絕思慮，日夜不停，心心相續，唸唸相續，紮穩腳跟，咬緊牙關，牢牢把住繩索，更不容許絲毫的鬆懈。假使有人取你的頭，除你的手足，剜你的心肝，乃至性命終結，都不可捨棄。到了這裡，才算有少許做功夫的氣味。唉！末法時代，距離聖人遙遠，多有一等泛泛之流，竟然不相信有開悟之門，只是在這邊穿鑿附會，那邊斤斤計較，即使…』
【English Translation】 English version The weather is cold. (A monk) was good at traveling. From Furong (Fúróng, mountain name, also refers to Zen Master Furong) to the Dharma Hall, he suddenly had an awakening. The master picked up (an object) and said, 'Mazu's (Mǎzǔ, refers to Zen Master Mazu Daoyi, 709-788) Buddha-dharma is spreading like this. Holding up a flower and smiling (allusion, refers to the beginning of Zen's mind-to-mind transmission). Life hangs by a thread. Today, whoever comes to bid farewell, I will give him a pair of straw sandals.' Ascending the hall to preach. 'Today is the first day of the eighth month. The wandering monks (chánhé, wandering monks) are setting off. They do not recognize the treasures in their own homes, but seek them on the road. Even if they travel through one hundred and ten cities, and visit fifty-three good advisors (shàn zhīshí, refers to good teachers and friends who can guide people towards goodness). Their merits surpass the Ten Grounds and Three Vehicles (Buddhist stages of enlightenment), and their status is equal to Shakyamuni Maitreya (Shìjiā Mílè, the future Buddha). If they come to Xifeng (Xīfēng, mountain name), they will inevitably be beaten with a stick, breaking their donkey's spine.' Instructing the assembly. 'If we are to discuss this matter (referring to enlightenment), it is like a great fire, with flames reaching the sky, without the slightest interruption. All things in the world, when thrown into it, are like a snowflake, melting as soon as it touches. How can there be any room for hesitation? If you can maintain this practice, the effort to achieve enlightenment within a set time will be foolproof. If not, even after countless kalpas (jié, Buddhist unit of time), you will only suffer in vain.' 'If we are to discuss this extraordinary matter, everyone is inherently complete, and everyone is perfectly accomplished, like clenching a fist and then opening the palm, without any effort at all. It is only because the mind-monkey (xīnyuán, metaphor for a scattered mind) is restless, and the thought-horse (yìmǎ, metaphor for unrestrained thoughts) is clamorous, indulging in the three poisons (sāndú, Buddhism refers to greed, hatred, and ignorance) of ignorance (wúmíng, Buddhism refers to delusion about the true nature of things), and falsely clinging to the appearances of self and others (rénwǒ děng xiàng, false distinctions between people and self). It is like pouring water on ice, which only makes it thicker, obscuring one's own spiritual light, making it impossible to manifest. If you are a man cast from pig iron, and truly want to understand, it is not something that can be done easily. You must make great aspirations and vows, kill the mind-monkey and thought-horse, and cut off delusional thoughts and worldly defilements. It is like mooring a boat in a rapid current, disregarding danger and loss, right and wrong, forgetting sleep and meals, cutting off thoughts and worries, day and night, mind after mind, thought after thought, firmly planting your feet, gritting your teeth, and firmly holding the rope, not allowing the slightest slackening. Even if someone takes your head, removes your hands and feet, cuts out your heart and liver, even until the end of your life, you must not give up. Only then will you have a little taste of doing the work. Alas! In the Dharma-ending age, far from the sages, there are many superficial people who do not believe in the gate of enlightenment, but only engage in speculation and calculation, even if...'
計較得成。穿鑿得就。眼光落地時。還用得著也無。若用得著。世尊雪山六年。達磨少林九載。長慶坐破七個蒲團。香林四十年方成一片。趙州三十年不雜用心。何須討許多生受吃。更有一等。成十年二十年用工。不曾有個入處者。只為他宿無靈骨。志不堅固。半信半疑。或起或倒。弄來弄去。世情轉轉純熟。道念漸漸生疏。十二時中。難有一個時辰把捉得定。打成一片。似遮般底。直饒弄到彌勒下生。也有甚麼交涉。若是真正本色行腳高士。不肯胡亂。打頭便要尋個作家。才聞舉著。一言半句。更不擬議。直下便恁么信得及。作得主。把得定。孤迥迥。峭巍巍。凈裸裸。赤灑灑。更不問危亡得失。只恁么捱將去。驀然繩斷吃攧。絕後再蘇。看他本地風光。何處更覓佛矣。又有一偈。舉似大眾。急水灘頭泊小舟。切須牢把遮繩頭。驀然繩斷難迴避。直得通身血迸流 兄弟家。成十年二十年。撥草瞻風。不見佛性。往往皆謂被昏沉掉舉之所籠罩。殊不知只遮昏沉掉舉四字。當體即是佛性。堪嗟迷人不了。妄自執法為病。以病攻病。致使佛性愈求愈遠。轉急轉遲。設使一個半個迴光返照。直下知非。廓然藥病兩忘。眼睛露出。洞明達磨單傳。徹見本來佛性。若據西峰點檢將來。猶是生死岸頭事。若曰向上一路。須知更在青
【現代漢語翻譯】 現代漢語譯本： 如果計較就能成功，如果穿鑿就能成就，那麼眼光落地的時候，還需要用得著嗎？如果用得著，世尊（釋迦牟尼）在雪山苦修六年，達磨（菩提達摩）在少林寺面壁九年，長慶禪師坐破七個蒲團，香林澄遠禪師四十年才成就一片（指開悟），趙州從諗禪師三十年不雜用心，何必討那麼多苦吃？ 還有一種人，用功十年二十年，不曾有個入門的地方，只因爲他宿世沒有靈性，意志不堅定，半信半疑，時起時倒，弄來弄去，世俗人情越來越純熟，道念漸漸生疏，十二時辰中，難有一個時辰把捉得定，打成一片。像這樣，即使弄到彌勒佛下生（彌勒菩薩降生人間），又有什麼相干？ 如果是真正本色的行腳高士，不肯胡亂，一開始就要尋找一個作家（指明師）。才聽到舉起一言半句，更不擬議，當下便那麼信得及，作得主，把得定，孤零零，峭巍巍，凈裸裸，赤灑灑，更不問危亡得失，只那麼捱將去，忽然繩斷吃跌，絕後再蘇，看他本地風光，何處更覓佛呢？ 又有一偈，舉示大眾：急水灘頭泊小舟，切須牢把遮繩頭，驀然繩斷難迴避，直得通身血迸流。 兄弟們，用功十年二十年，撥草瞻風，不見佛性，往往都說被昏沉掉舉所籠罩。殊不知這昏沉掉舉四字，當體即是佛性。可嘆迷人不瞭解，妄自執法為病，以病攻病，致使佛性愈求愈遠，轉急轉遲。設使一個半個迴光返照，當下知非，廓然藥病兩忘，眼睛露出，洞明達磨單傳，徹見本來佛性。若據西峰點檢將來，猶是生死岸頭事。若曰向上一路，須知更在青霄之上。
【English Translation】 English version: If calculation leads to success, and forced interpretation leads to achievement, then when the gaze falls to the ground, is it still necessary? If it is necessary, why did the World Honored One (Sakyamuni) practice asceticism for six years in the Himalayas, Bodhidharma (達磨) face the wall for nine years at Shaolin Temple, Zen Master Changqing wear out seven meditation cushions, Zen Master Xianglin Chengyuan take forty years to achieve oneness (referring to enlightenment), and Zen Master Zhaozhou Congshen not mix his mind for thirty years? Why bother seeking so much suffering? There is also a type of person who puts in effort for ten or twenty years without ever finding an entry point, simply because they lack innate spirituality, their will is not firm, they are half-believing and half-doubting, sometimes rising and sometimes falling. As they go on, worldly affairs become more and more familiar, while the thought of the Dao gradually becomes estranged. Throughout the twelve periods of the day, it is difficult to have even one period where they can grasp firmly and achieve oneness. Like this, even if they continue until Maitreya Buddha descends (彌勒菩薩降生人間), what relevance will it have? If they are truly authentic traveling high-minded individuals, they will not act carelessly. From the beginning, they must seek out a master (指明師). As soon as they hear a word or half a sentence, they will not hesitate, but immediately trust it, take charge, and hold firm. Solitary, towering, purely naked, utterly bare, they will not ask about danger, loss, or gain, but simply endure. Suddenly, the rope breaks and they stumble, reviving after death. When they see their original landscape, where else will they seek the Buddha? There is also a verse to show the masses: A small boat moored at the head of a rapid stream, be sure to hold the rope tightly. If the rope suddenly breaks, it is difficult to avoid, and the whole body will burst with blood. Brothers, putting in effort for ten or twenty years, searching and looking, but not seeing the Buddha-nature, they often say that they are shrouded by dullness and agitation. Little do they know that these four words 'dullness and agitation' are themselves the Buddha-nature. It is lamentable that deluded people do not understand, and falsely cling to the Dharma as a disease, using disease to attack disease, causing the Buddha-nature to be sought further and further away, becoming more urgent and slower. Suppose one or two people turn the light inward and immediately realize their mistakes, clearly forgetting both the medicine and the disease, their eyes are revealed, clearly understanding the single transmission of Bodhidharma (達磨), and thoroughly seeing the original Buddha-nature. If according to Xifeng's examination, it is still a matter of the shore of birth and death. If speaking of the path beyond, know that it is even higher in the blue sky.
山外 若論此事。如萬丈深潭中投一塊石相似。透頂透底。了無絲毫間隔。誠能如是用工。如是無間。一七日中若無倒斷。妙上座永墮阿鼻地獄 十二時中。四威儀內。寶劍全提。如臨大陣。才有絲毫念起。當急剉之。一斷永斷。莫令再續。若能如是用工。管取干戈永息。天下太平。有志之士。思之避之。夜后參前。遞相警勵 師自雙峰而至死關。風勵學者。入室不以時。每見一期將終上堂誨示諄諄。甚至繼以悲泣。平居誨人世出世法。皆懇懇切至。軟語咄咄。和易如坐春風中。使人醉心悅服。咸自謂得師意。及室中握三尺黑蛇。鞭笞四海龍象。則絲毫無少容借。來者如登萬仞山。而躋冰崖雪磴。進無所依。退無所據。莫不凜然失其所執。設有不顧性命。強爭鋒者。師必據其案款。盡底搜詰。破石驗璞。刮骨見髓。勘其深淺真偽。定其是非與奪。卸僧伽黎。痛決烏藤。以明正其賞罰。嘗語學者曰。今人負一知半解。所以不能了徹此事者。病在甚處。只為坐在不疑之地。自謂千七百則公案。不消一喝。及乎坐卻曲錄床子。被參徒下一喝。則不能辯其邪正。往往一句來。一句去如小兒相撲伎倆。蓋是從前得處莽鹵故也。直須參到大徹之地。親見親證。明得差別智。方能勘辨得人。方能殺活得人。此是吃折腳鐺中飯底工夫做
【現代漢語翻譯】 現代漢語譯本： 山外：若要論及此事，就像往萬丈深潭中投入一塊石頭，透頂透底，沒有絲毫間隔。如果真能這樣用功，這樣沒有間斷，一個七日之中如果沒有中斷，妙上座（對僧人的尊稱）永墮阿鼻地獄（梵文Avīci的音譯，意為無間地獄，八大地獄中最苦的一個）。十二時辰中，行住坐臥四威儀內，都要像手提寶劍一樣全神貫注，如臨大敵。才有一絲念頭生起，就要立刻將其斬斷，一斷永斷，不要讓它再延續。如果能這樣用功，一定能使戰爭永遠平息，天下太平。有志之士，要認真思考並避免這種情況，夜晚之後要反思之前的行為，互相警醒勉勵。 師父從雙峰山來到死關，激勵學者。進入禪房不分時間，每次看到一期將要結束，就上堂諄諄教誨，甚至悲傷哭泣。平時教誨人們世間法和出世間法，都懇切至極，言語柔和而又嚴厲，讓人感到如沐春風，心悅誠服，都自認為領會了師父的意圖。等到在禪房中握著三尺長的黑蛇（比喻禪杖），鞭打四海龍象（比喻有影響力的僧人），則絲毫沒有寬容。來的人就像登上萬仞高山，又攀登冰崖雪坡，前進無所依靠，後退無所憑藉，無不感到恐懼而失去主張。如果有人不顧性命，強行爭辯，師父必定根據他的言論，徹底搜尋盤問，破開石頭檢驗璞玉，刮骨見髓，考察其深淺真偽，判定其是非對錯，脫下僧伽黎（梵文saṃghāṭī的音譯，指出家人的大衣），用烏藤杖狠狠責打，以明確賞罰。曾經對學者說：『現在的人只憑一知半解，所以不能徹底明白這件事，病在哪裡？就在於坐在不懷疑的地方，自認為一千七百則公案（禪宗術語，指禪宗祖師的言行事例）不消一喝就能明白。等到真正坐在曲錄床（禪床）上，被參禪的人一喝問，就不能辨別其邪正。往往一句來，一句去，就像小孩子打架一樣。這是因為從前所得之處太過粗疏。必須參禪到大徹大悟之地，親身見到，親身驗證，明白差別智（佛教術語，指辨別諸法差別的智慧），才能勘驗辨別他人，才能殺活（禪宗用語，指對學人的鉗錘手段）他人。這是吃折斷腳的鼎中飯的功夫。』
【English Translation】 English version: Outside the mountain: If we discuss this matter, it's like throwing a stone into a bottomless abyss, penetrating from top to bottom without the slightest gap. If one can truly apply effort in this way, without interruption, and if there is no break in a seven-day period, then Venerable Miao (a respectful term for a monk) will forever fall into Avīci Hell (Sanskrit: Avīci, meaning 'Hell of Incessant Suffering,' the most painful of the eight great hells). Throughout the twelve hours of the day, in all four postures of deportment (walking, standing, sitting, and lying down), one must be fully alert as if holding a precious sword, as if facing a great battle. The moment a single thought arises, it must be immediately cut off, severed forever, and not allowed to continue. If one can apply effort in this way, it will surely bring an end to war and bring peace to the world. Aspiring individuals should carefully consider and avoid this situation, reflect on past actions after nightfall, and encourage each other. The Master came from Shuangfeng Mountain to the Death Pass (a place for intense meditation), encouraging scholars. He would enter the meditation room at any time, and whenever he saw a session coming to an end, he would ascend the platform to teach earnestly, even weeping with sorrow. In ordinary times, he taught people about worldly and transcendental matters with utmost sincerity, his words both gentle and stern, making people feel as if they were sitting in a spring breeze, wholeheartedly convinced and believing they had grasped the Master's intention. But when he held the three-foot-long black snake (a metaphor for the Zen staff) in the meditation room, whipping the dragons and elephants of the four seas (a metaphor for influential monks), there was no leniency whatsoever. Those who came felt as if they were climbing a ten-thousand-foot mountain, ascending icy cliffs and snowy slopes, with nothing to rely on in advance and nothing to retreat to, all trembling and losing their grip. If anyone disregarded their life and forcefully argued, the Master would surely examine their statements thoroughly, breaking the stone to examine the jade within, scraping the bone to see the marrow, assessing their depth and authenticity, determining right and wrong, taking off the saṃghāṭī (Sanskrit: saṃghāṭī, referring to the outer robe of a monk) and severely striking them with the rattan staff to clarify rewards and punishments. He once said to scholars: 'The reason why people today cannot fully understand this matter with only a superficial understanding is because they are sitting in a place of non-doubt, believing that the seventeen hundred koans (Zen Buddhist term for the sayings and actions of Zen masters) can be understood with a single shout. But when they actually sit on the curved chair (Zen meditation seat) and are questioned by a Zen practitioner, they cannot distinguish between right and wrong. Often, one sentence comes and another goes, like children wrestling. This is because what was gained in the past was too crude. One must practice Zen to the point of great enlightenment, personally see and personally verify, understand the wisdom of differentiation (Buddhist term for the wisdom to distinguish between all dharmas), then one can examine and discern others, then one can kill and give life (Zen term for the methods used to train students). This is the effort of eating from a pot with a broken leg.'
到。未易以口舌爭勝負也。假如兩人從門外來。未見其面。同時下一喝。且道那一個有眼。那一個無眼。那一個深。那一個淺。還辨得出么。師之機用不可湊泊。下語少所許可。其門戶險絕如此。復念今時學者。不能以戒自律。縱有妙語。亦難取信於人。乃有毗尼方便之說焉。師寓南竺日。嘗誤踏一筍。取而食之。其後賣衣告償。㭊薪擘果見蟲。復全而置之。濾水囊終身不廢。師之細行。涅南山之竹莫能殫。姑舉是數端。以識其梗概。使后之慾見師而不可得者。亦足以景仰遺風于萬一云耳 師患胃疾已久。適雍來省。師囑以後事。元貞乙未十二月朔。黎明升座辭眾曰。西峰三十年妄談般若。罪犯彌天。未後有一句子。不敢累及諸人。自領去也。眾中還有知落處者么。良久曰。毫釐有差。天地懸隔。辰巳間。復說偈曰。來不入死關。去不出死關。鐵蛇鉆入海。撞倒須彌山。泊然而寂。遺命塔全身於死關。壽五十八。臘四十三。
杭州府徑山南石文琇禪師
崑山李氏子 上堂。今朝七月初一。門前金風淅瀝。特地打鼓升堂。一字也道不出。露柱禮拜釋迦。燈籠問訊智積。獨有無事衲僧。依然眼橫鼻直。敢問大眾。那個是無事衲僧。良久曰。㭰長三尺 徑山上堂。森羅及萬象。一法之所印。前面是缽盂峰。後面
【現代漢語翻譯】 現代漢語譯本 到。不是輕易能用口舌爭辯勝負的。假如兩個人從門外進來，還沒見到他們的面，同時發出大喝一聲，那麼請問哪一個有眼力，哪一個沒有眼力？哪一個深沉，哪一個膚淺？還能分辨得出來嗎？禪師的機鋒妙用是不可捉摸的，輕易不許可別人說話，他的門徑險峻到了這種地步。又想到現在的學人，不能用戒律約束自己，縱然有巧妙的言語，也難以取信於人，因此才有了毗尼（Vinaya，戒律）方便的說法。禪師住在南竺（Nanzhu）的時候，曾經不小心踩到一根竹筍，拿起來吃了，之後賣掉衣服來賠償。砍柴劈水果時發現有蟲子，又完整地放回去。濾水囊終身不曾廢棄。禪師的細微行為，即使是涅（Nie）山的竹子也寫不完，姑且舉出這幾點，來了解他的大概情況，使得後世想要見到禪師而不可得的人，也足以景仰他的遺風于萬一了。禪師患胃病很久了，恰逢雍（Yong）前來探望，禪師囑託了後事。元貞（Yuanzhen）乙未年（1295年）十二月初一，黎明時升座向大眾告別說：『西峰（Xifeng）我三十年來胡說般若（Prajna，智慧），罪過彌天。最後有一句話，不敢連累大家，我自己承擔了。』大眾中還有知道落腳之處的嗎？良久說：『毫釐有差，天地懸隔。』辰時到巳時之間，又說了偈語：『來不入死關，去不出死關。鐵蛇鉆入海，撞倒須彌山（Sumeru，山名）。』說完安然而逝。遺命將全身安葬在死關。享年五十八歲，僧臘四十三年。
杭州府徑山南石文琇（Wenxiu）禪師
崑山（Kunshan）李氏之子。上堂說法：『今天七月初一，門前金風蕭瑟。特意打鼓升堂，一句話也說不出來。露柱（Luzhu）禮拜釋迦（Sakyamuni，佛陀），燈籠問訊智積（Zhiji）。唯獨無事的僧人，依然是眼橫鼻直。』請問各位，哪個是無事的僧人？良久說：『㭰長三尺。』徑山（Jingshan）上堂說法：『森羅萬象，都是一法所印證。前面是缽盂峰（Boyu Peak），後面
【English Translation】 English version It is not easy to win or lose with words. Suppose two people come from outside the door, before seeing their faces, they simultaneously let out a shout. Then tell me, which one has eyes, and which one is blind? Which one is deep, and which one is shallow? Can you still tell? The Zen master's (師之 Shi) mechanism is unpredictable, and he rarely allows others to speak. His path is so dangerous. Thinking about the scholars of today, they cannot discipline themselves with precepts (戒律 Jie Lü). Even if they have clever words, it is difficult to gain people's trust. Therefore, there is the saying of Vinaya (毗尼, Vinaya) convenience. When the master lived in Nanzhu (南竺), he accidentally stepped on a bamboo shoot, picked it up and ate it, and then sold his clothes to compensate. When chopping firewood and splitting fruit, he found insects and put them back intact. He never abandoned the water filter bag throughout his life. The master's subtle actions cannot be exhausted even with the bamboo of Nie (涅) Mountain. Let's just mention a few points to understand his general situation, so that those who want to see the master but cannot, can also admire his legacy in some small way. The master had been suffering from stomach problems for a long time. Just as Yong (雍) came to visit, the master entrusted him with his affairs. On the first day of the twelfth month of the Yuanzhen (元貞) year (1295) of Yiwai (乙未), at dawn, he ascended the seat and bid farewell to the crowd, saying: 'Xifeng (西峰) I have been talking nonsense about Prajna (般若, wisdom) for thirty years, and my sins are immense. There is one last sentence that I dare not implicate everyone, I will take it myself.' Among you, is there anyone who knows where it will land? After a long silence, he said: 'A difference of a hair's breadth is a separation of heaven and earth.' Between the hours of Chen (辰) and Si (巳), he recited a verse: 'Coming does not enter the gate of death, going does not leave the gate of death. An iron snake drills into the sea, knocking down Mount Sumeru (須彌山, Sumeru).' After speaking, he passed away peacefully. He left instructions to bury his whole body at the gate of death. He lived to be fifty-eight years old, with forty-three years as a monk.
Zen Master Wenxiu (文琇) of Nanshi (南石) at Jingshan (徑山) Mountain in Hangzhou (杭州) Prefecture
A son of the Li (李) family in Kunshan (崑山). Ascending the hall, he said: 'Today is the first day of the seventh month, and the golden wind is rustling in front of the door. I have specially beaten the drum to ascend the hall, but I cannot say a single word. The dew pillar (露柱) bows to Sakyamuni (釋迦, Buddha), and the lantern inquires about Zhiji (智積). Only the carefree monks are still with eyes horizontal and nose straight.' I dare to ask everyone, who is the carefree monk? After a long silence, he said: 'The 㭰 is three feet long.' Ascending the hall at Jingshan (徑山) Mountain, he said: 'All phenomena are imprinted by one Dharma. In front is Boyu (缽盂) Peak, and behind
是凌霄峰。中間是佛殿。喚甚麼作一法。良久曰。國一祖師。元是崑山人 上堂。馬大師道。自從胡亂后。三十年不少鹽醬。此地無金二兩。俗人沽酒三升(傷鹽費醬) 上堂。但參活句。莫參死句。頭頭上顯。物物上明。是死句。舉步踏著南辰。轉身觸翻北斗。是死句。作么生是活句。蘇州街。雨過著繡鞋。眾擬議。(可惜一雙鳳頭鞋子。被泥涴了)擲拂子下座 見僧庭中過。師厲聲曰。屋檐㘱下來也僧仰望。(髑髏打得粉碎)師曰鷂子過新羅 見僧入門便曰。你者踏州縣漢。腳跟下好與三十棒曰。某甲話也未問。便蒙賜棒。師曰。待你開口。堪作甚麼。僧擬議。師便喝出(卻不道和尚三十棒堪作甚麼。乃呵呵云。仁義道中。且放過一著) 上堂。一句子。墨漆黑。無把柄。有準則。良久曰。會么碓搗東南。磨推西北。
蘇州府邱徑閑極云禪師
久依虛堂于徑山。居第一座。一日寶葉源請益虛堂德山末後句曰。若謂之有。德山焉得不會。若謂之無。巖頭又道德山未會。乞和尚慈悲指示。堂曰。我不會。汝去問首座。源詣師。值師遊山歸。索水濯足。源亟進水。復委身為師摩捋。因仰面舉前話叩之。師乃掬水澆潑曰。有甚麼末後句。源不契。覆上見堂。堂曰。首座如何向汝道。源舉似前話。堂曰那那。我
【現代漢語翻譯】 現代漢語譯本： 這裡是凌霄峰。中間是佛殿。問（僧人）稱作什麼『一法』。禪師沉默良久說：『國一祖師，原本是崑山人。』 禪師上堂說法：馬祖道一禪師說：『自從胡亂之後，三十年也沒少了鹽和醬。』（意指生活瑣事依舊）『此地沒有金子二兩，俗人買酒三升。』（感嘆生活不易，連買酒都要計較鹽和醬的費用） 禪師上堂說法：『但參活句，莫參死句。』（要理解充滿生機的禪語，不要執著于僵化的語句）『頭頭上顯，物物上明，是死句。』（認為一切事物都顯而易見，這是死句）『舉步踏著南辰，轉身觸翻北斗，是死句。』（拘泥於形式，也是死句）『作么生是活句？』（怎樣才是活句呢？）『蘇州街，雨過著繡鞋。』（意指在平凡的生活中發現禪意）眾僧試圖理解。（可惜了一雙鳳頭鞋子，被泥弄髒了）禪師擲下拂塵，走下座位。 禪師看見僧人從庭院中經過，厲聲說：『屋檐要塌下來了！』僧人抬頭望。（意指要打破固有的觀念，如同髑髏被打得粉碎）禪師說：『鷂子飛過新羅。』（意指事情已經過去，不要執著） 禪師看見僧人入門就說：『你這個走遍各地的漢子，腳跟下應該打三十棒！』僧人說：『我話還沒問，就捱了打。』禪師說：『等你開口，又能說出什麼？』僧人猶豫不決，禪師便大喝一聲。（卻不說和尚你這三十棒又算什麼。於是笑著說：『在仁義的道路上，且放過他一馬。』） 禪師上堂說法：『一句話，墨漆黑，無把柄，有準則。』（禪語深奧，難以捉摸，但有其內在的規律）沉默良久說：『會么？碓搗東南，磨推西北。』（意指看似矛盾，實則統一）
蘇州府邱徑閑極云禪師
長久依止虛堂禪師于徑山。擔任第一座。一天，寶葉源請教虛堂德山末後句，說：『如果說是「有」，德山怎麼會不明白？如果說是「無」，巖頭又說德山沒明白。』請和尚慈悲指示。虛堂說：『我不會。你去問首座。』寶葉源去拜訪禪師，正趕上禪師遊山歸來，要水洗腳。寶葉源趕緊端水，又主動為禪師按摩。於是仰面舉出之前的話請教。禪師於是掬水澆潑說：『有什麼末後句？』寶葉源不明白。又去拜見虛堂。虛堂說：『首座怎麼跟你說的？』寶葉源說了之前的情況。虛堂說：『那那，我（也）不會。』
English version: This is Lingxiao Peak. In the middle is the Buddha Hall. (The Zen master) asked (the monk) what is called 'One Dharma'. The Zen master remained silent for a long time and said: 'National One Patriarch, originally from Kunshan.' The Zen master ascended the hall to preach: Zen Master Mazu Daoyi said: 'Since the chaos, thirty years have not lacked salt and sauce.' (Meaning daily life still continues) 'There are no two taels of gold here, and ordinary people buy three liters of wine.' (Lamenting the difficulty of life, even buying wine has to consider the cost of salt and sauce) The Zen master ascended the hall to preach: 'Only participate in living phrases, do not participate in dead phrases.' (Understand the vibrant Zen language, do not cling to rigid statements) 'Everything is revealed on every head, everything is clear, these are dead phrases.' (Thinking that everything is obvious is a dead phrase) 'Stepping on the Southern Dipper, turning around and overturning the Northern Dipper, these are dead phrases.' (Being bound by form is also a dead phrase) 'What is a living phrase?' (What is a living phrase?) 'Suzhou Street, wearing embroidered shoes after the rain.' (Meaning discovering Zen in ordinary life) The monks tried to understand. (It's a pity that a pair of phoenix-headed shoes were soiled by mud) The Zen master threw down the whisk and walked down the seat. The Zen master saw a monk passing by in the courtyard and said sternly: 'The eaves are about to collapse!' The monk looked up. (Meaning to break the inherent concepts, like a skull being smashed to pieces) The Zen master said: 'A hawk flies over Silla.' (Meaning the matter has passed, do not cling to it) The Zen master saw a monk entering the door and said: 'You, a man who has traveled all over the counties, should be given thirty blows under your feet!' The monk said: 'I haven't asked a question yet, and I've already been beaten.' The Zen master said: 'What can you say when you open your mouth?' The monk hesitated, and the Zen master shouted loudly. (But he didn't say what the thirty blows of the monk counted for. So he smiled and said: 'On the road of benevolence and righteousness, let him go this time.') The Zen master ascended the hall to preach: 'A sentence, as black as ink, without a handle, with a standard.' (Zen language is profound and elusive, but it has its inherent rules) After a long silence, he said: 'Do you understand? The pestle pounds the southeast, and the mill pushes the northwest.' (Meaning seemingly contradictory, but actually unified)
Zen Master Xianji Yun of Qiu Jing in Suzhou Prefecture
He stayed with Zen Master Xutang at Jing Mountain for a long time, serving as the first seat. One day, Baoye Yuan asked Xutang about the last sentence of Deshan, saying: 'If it is said to be "existent", how could Deshan not understand? If it is said to be "non-existent", Yantou said that Deshan did not understand.' Please, Venerable, kindly instruct me. Xutang said: 'I don't understand. Go ask the first seat.' Baoye Yuan went to visit the Zen master, just as the Zen master was returning from a mountain tour and wanted water to wash his feet. Baoye Yuan quickly brought water and took the initiative to massage the Zen master. So he looked up and asked about the previous words. The Zen master then scooped up water and splashed it, saying: 'What last sentence?' Baoye Yuan did not understand. He went to see Xutang again. Xutang said: 'How did the first seat tell you?' Baoye Yuan told him about the previous situation. Xutang said: 'That, that, I (also) don't understand.'
【English Translation】 Modern Chinese translation:
向你道他會得。源於是釋然領旨(有底道。寶葉無端被云老澆一杓惡水。有底道。堂公更向虛空里添個楔子。恁么會去。心圓更不說伊不是。只向伊道。吃別人底洗腳水。有甚滋味)。
西白虛谷希陵禪師
嘗垂三語以驗來學。曰。三乘十二分教。拈向一邊。蝦蟆口裡道將一句來。狗子聞蛙聲。因甚咬破庫堂前露柱。獺徑橋吞卻集云峰。是第幾機 鐵關樞行腳時。嘗叩師。值冬至小參。師舉雲門糊餅因緣。關呈四偈以進。師問你是誰。關曰。樞上座。師曰。從那裡來。關曰。雲門。師曰。你是顛是狂。關曰。和尚眼在甚麼處。師便喝。關亦喝。師揮一拳。關進前迎住曰。打即且置。雲門糊餅意作么生。師奮手掠去關帽。關曰。錯師連揮數拳。關曰。拳頭無眼。向後遭人檢點在。師去關七條。踏翻在地。攔腰數棒。曰教你知我手段。關曰。屈棒屈棒。師高聲喚直歲。鎖者漢送庫司著。
瑞巖方山寶禪師
一日為眾掛牌入室。垂語曰。南泉斬卻貓兒時如何。眾下語。皆不契。適有一仆在旁。曰老鼠做大。(諸公要見貓兒則易要見老鼠卻難)師曰。好一轉語。只是不合從你口裡出。
袁州府慈化鐵山瓊禪師
謁蒙山。屢入室呈解。山但曰只是欠在。一日忽觸著欠字。身心豁然。徹骨徹
【現代漢語翻譯】 現代漢語譯本：
告訴你他會懂得。（有人說，這是釋然領會了旨意（有道理）。有人說，寶葉無緣無故被云老澆了一瓢髒水。有人說，堂公更在虛空中新增了一個楔子。如果這樣理解，心圓就更不會說他不對了，只是對他說，喝別人洗腳水，有什麼滋味？）
西白虛谷希陵禪師
曾經提出三句話來檢驗來學者。說：『三乘十二分教（佛教的分類和教義），放到一邊。讓蛤蟆口裡說出一句話來。狗聽到蛙聲，為什麼咬破庫堂前的露柱？水獺徑直從橋上吞掉了集云峰，這是第幾等機鋒？』鐵關樞行腳時，曾經拜訪禪師。正值冬至小參，禪師舉雲門糊餅的因緣。鐵關呈上四句偈語。禪師問：『你是誰？』鐵關說：『樞上座。』禪師說：『從哪裡來？』鐵關說：『雲門。』禪師說：『你是瘋了還是狂了？』鐵關說：『和尚的眼睛在哪裡？』禪師便喝斥。鐵關也喝斥。禪師揮出一拳。鐵關上前迎住說：『打且放一邊，雲門糊餅是什麼意思？』禪師奮力掠去鐵關的帽子。鐵關說：『錯了！』禪師連續揮出數拳。鐵關說：『拳頭無眼，以後會被人檢點的。』禪師抓住鐵關的七條（指身體部位），把他推倒在地，攔腰打了數棒，說：『教你知道我的手段！』鐵關說：『屈棒！屈棒！』禪師高聲叫來值日僧，說：『把這個傢伙送到庫房去！』
瑞巖方山寶禪師
一日，為大眾掛牌入室，說道：『南泉斬貓時，該如何理解？』眾人回答，都不合禪師心意。恰好有一個僕人在旁邊，說：『老鼠做大。』（諸位要見貓容易，要見老鼠卻難。）禪師說：『好一句轉語，只是不該從你口裡說出來。』
袁州府慈化鐵山瓊禪師
拜訪蒙山禪師，多次入室呈述自己的理解，蒙山禪師總是說：『只是欠缺一點。』一日，忽然觸及到『欠』字，身心豁然開朗，徹底領悟。
【English Translation】 English version:
Tell him he will understand. (Some say, this is Shiran understanding the decree (it makes sense). Some say, Bao Ye was inexplicably splashed with a scoop of dirty water by Yun Lao. Some say, Tang Gong added a wedge in the void. If you understand it this way, Xin Yuan would not say he is wrong, but just say to him, what is the taste of drinking other people's foot washing water?)
Zen Master Xibai Xugu Xiling
Once proposed three sentences to test the learners. Said: 'The Three Vehicles and Twelve Divisions of Teachings (Buddhist classifications and doctrines), put aside. Let the toad say a sentence. The dog heard the frog's sound, why did it bite through the dew pillar in front of the library hall? The otter swallowed Jiyun Peak directly from the bridge, what kind of opportunity is this?' When Tie Guan Shu was traveling, he once visited the Zen master. It was the winter solstice Xiaocan, and the Zen master cited the cause of Yunmen pancake. Tie Guan presented four verses. The Zen master asked: 'Who are you?' Tie Guan said: 'Upasaka Shu.' The Zen master said: 'Where did you come from?' Tie Guan said: 'Yunmen.' The Zen master said: 'Are you crazy or mad?' Tie Guan said: 'Where are the eyes of the monk?' The Zen master scolded. Tie Guan also scolded. The Zen master waved a punch. Tie Guan stepped forward to meet him and said: 'Put the fight aside for now, what does Yunmen pancake mean?' The Zen master vigorously snatched Tie Guan's hat. Tie Guan said: 'Wrong!' The Zen master waved several punches in a row. Tie Guan said: 'The fist has no eyes, and will be checked by others in the future.' The Zen master grabbed Tie Guan's seven things (referring to body parts), pushed him to the ground, and hit him several times in the waist, saying: 'I will teach you to know my methods!' Tie Guan said: 'Bent stick! Bent stick!' The Zen master loudly called the duty monk and said: 'Send this guy to the warehouse!'
Zen Master Ruiyan Fangshan Bao
One day, he hung a sign in the room for the public and said: 'When Nanquan cut the cat, how should it be understood?' The people answered, but none of them met the Zen master's intention. It happened that a servant was next to him and said: 'The mouse is doing great.' (It is easy for you to see the cat, but it is difficult to see the mouse.) The Zen master said: 'What a good turning word, but it shouldn't come out of your mouth.'
Zen Master Tieshan Qiong of Cihua, Yuanzhou Prefecture
Visited Zen Master Mengshan, and repeatedly entered the room to present his understanding. Zen Master Mengshan always said: 'It's just a little lacking.' One day, he suddenly touched the word 'lack', and his body and mind suddenly opened up and thoroughly understood.
髓。乃跳下禪床。擒住山曰。我欠少個甚麼。山打三掌。師禮拜。(猶欠在)山然之。
南陽府鄧州香嚴淳䂐文材禪師
上堂。滿盤打算了。只有者一著最便宜。敢問諸人。且道是那一著。卓拄杖曰。切忌卜度。
六祖下第二十三世
杭州府天目中峰明本禪師
錢塘孫氏子。從高峰剃染。觀流泉有省。詣峰求證。峰為打趁出。既而民間訛傳官選童男女。師因問。忽有人來問和尚討童男女時如何。峰曰。我但度竹篦子與他。師于言下洞然。徹法源底(將謂高峰有多少奇特○拈云。中峰語錄。近二十萬言。皆從者一句流出。諸公聽得破戒與么道。未免三三兩兩。競聚頭來。向竹篦子上啖啄。乃震聲一喝曰。莫妄想○一日問歇齋。高峰度竹篦子話。意旨如何。歇曰。賣死貓頭。圓曰。你端的得一回汗出也。歇曰。一度被蛇咬。怕見斷井索。又舉問湄庵。湄曰。鈍置中峰圓曰。你又作么生。湄曰。向伊道素手難見親家面。又一日覺非至。圓舉前問。覺拈起茶碗劈面擲。圓曰。好好借問。惡發作么。覺拂袖曰。好心不得好報。便出。圓乃吐舌)。
蘇州府靈巖南堂了庵清欲禪師
臺州臨海朱氏子 問曹溪流。非止水。一滴忽來。千波競起時如何。師曰。退後退後。曰平生不解藏人善
。到處逢人說項斯。師曰。莫謗山僧好 問單傳直指。已涉離微。坐斷千差。請師答話。師曰。破鏡不重照。落華難上枝。曰便恁么去時如何。師曰。烏龜鉆敗。壁曰。即色明心。附物顯理時如何。師曰。癩馬系枯樁。曰三九二十七。牛頭南。馬頭北。如何是接手句。師曰。百花深處鷓鴣啼 問一不做。二不休時如何。師曰。水底撈明月。曰退一步又作么生。師曰。相逢盡道休官去。林下何曾見一人 問如何是佛。師曰。面前案山子。曰法即不問。如何是僧。師曰。三頭兩面得人。憎僧禮拜。師卻問曰。如何是法。僧曰。明年更有新條在。惱亂春風卒未休。師曰。洎不問過 問陰極陽生則不問。祖師門下事如何。師曰。石筍抽條長丈二。曰牛頭未見四祖時如何。師曰華陰山前百尺井。曰見后如何。師曰。祝融峰頂萬年松。曰去此二途。愿聞法要。師曰。休將閑學解。埋沒祖師心 問舉一不得舉二。放過一著。落在第二時如何。師曰。懷州牛吃禾。益州馬腹脹。曰云門扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。又作么生。師曰。西川斬畫像。陜府人頭落 問說法不應機。總是非時語。作么生得應機去。師曰。夜半起來失卻牛。天明起來失卻火 問如何是通宗通途。師曰。東去西去。曰如何是葉帶
【現代漢語翻譯】 現代漢語譯本： 到處逢人說項斯（人名）。師父說：『不要誹謗我這個山僧。』 問：『單傳直指，已經涉及細微之處。截斷一切差別，請師父回答。』師父說：『破鏡無法重圓，落花難以回到枝頭。』 （僧人）說：『那麼就這樣離去，又該如何？』師父說：『烏龜鉆破了墻壁。』 （僧人）說：『即色明心，依附事物顯現道理，又該如何？』師父說：『癩馬拴在枯樹樁上。』 （僧人）說：『三九二十七，牛頭向南，馬頭向北，如何是接手句？』師父說：『百花深處鷓鴣啼。』 問：『一不做，二不休，又該如何？』師父說：『水底撈明月。』 （僧人）說：『退一步又該如何？』師父說：『相逢的人都說辭官歸隱，山林中何曾見過一人？』 問：『如何是佛？』師父說：『面前的案山。』 （僧人）說：『法暫且不問，如何是僧？』師父說：『三頭兩面，惹人憎惡。』 僧人禮拜。師父反問道：『如何是法？』 僧人說：『明年還有新枝條，擾亂春風終未休。』師父說：『我不問過去的事。』 問：『陰極陽生暫且不問，祖師門下的事又該如何？』師父說：『石筍抽條長丈二。』 （僧人）說：『牛頭未見四祖（禪宗四祖道信）時如何？』師父說：『華陰山前百尺井。』 （僧人）說：『見后如何？』師父說：『祝融峰頂萬年松。』 （僧人）說：『去除這兩種途徑，愿聞法要。』師父說：『不要用空洞的學理解釋，埋沒了祖師的心。』 問：『舉一不能舉二，放過一著，落在第二步時如何？』師父說：『懷州的牛吃禾，益州的馬腹脹。』 （僧人）說：『雲門（雲門宗）的扇子跳上三十三天（佛教用語，指天界），撞著帝釋（佛教護法神）的鼻孔。東海鯉魚挨一棒，雨似盆傾，又該如何？』師父說：『西川斬畫像，陜府人頭落。』 問：『說法不應機，總是不合時宜的話。怎樣才能應機說法？』師父說：『半夜起來丟了牛，天亮起來丟了火。』 問：『如何是通宗通途？』師父說：『東去西去。』 （僧人）問：『如何是葉帶？』
【English Translation】 English version: Everywhere he went, he spoke of Xiang Si (a person's name). The master said, 'Do not slander this mountain monk.' Asked: 'The single transmission directly pointing, already involves subtleties. Cutting off all differences, please master answer.' The master said, 'A broken mirror cannot be rejoined, fallen flowers are difficult to return to the branch.' (The monk) said: 'Then if I leave like this, what then?' The master said, 'The turtle drills through the broken wall.' (The monk) said: 'Directly perceiving the mind through form, revealing the principle by attaching to things, what then?' The master said, 'A mangy horse is tied to a withered stake.' (The monk) said: 'Three nines are twenty-seven, the ox's head faces south, the horse's head faces north, what is the connecting phrase?' The master said, 'In the depths of a hundred flowers, the partridge cries.' Asked: 'If you don't do it once, you won't stop, what then?' The master said, 'Scooping for the bright moon at the bottom of the water.' (The monk) said: 'Taking a step back, what then?' The master said, 'Those who meet all say they have resigned from office, but have you ever seen one person in the forest?' Asked: 'What is Buddha?' The master said, 'The mountain in front of the desk.' (The monk) said: 'The Dharma I will not ask for now, what is Sangha?' The master said, 'Three heads and two faces, causing people to hate.' The monk prostrated. The master asked in return, 'What is Dharma?' The monk said, 'Next year there will be new branches, disturbing the spring breeze without end.' The master said, 'I am not asking about the past.' Asked: 'The extreme of yin gives rise to yang I will not ask, what about the affairs under the ancestral master's (referring to the Zen lineage) gate?' The master said, 'A stone bamboo shoot grows to twelve feet long.' (The monk) said: 'What was it like when Niutou (founder of the Niutou School of Chan Buddhism) had not yet seen the Fourth Patriarch (Daoxin, the Fourth Patriarch of Chan Buddhism)?' The master said, 'A hundred-foot well in front of Mount Huayin.' (The monk) said: 'What is it like after seeing him?' The master said, 'Ten thousand year pine on the peak of Mount Zhurong.' (The monk) said: 'Removing these two paths, I wish to hear the Dharma essence.' The master said, 'Do not use idle learning to explain, burying the ancestral master's mind.' Asked: 'To mention one but not be able to mention two, to let go of one move, what is it like when falling into the second step?' The master said, 'The ox of Huaizhou eats the grain, the horse of Yizhou has a bloated belly.' (The monk) said: 'The fan of Yunmen (Yunmen School of Chan Buddhism) jumps up to the thirty-third heaven (Buddhist term, referring to the heavenly realm), bumping into the nose of Sakra (Buddhist protector deity). The carp of the East Sea receives a blow, rain pours like a basin, what then?' The master said, 'In Xichuan, the portrait is beheaded, in Shanfu, heads fall.' Asked: 'Preaching the Dharma not according to the occasion, is always untimely words. How can one preach the Dharma according to the occasion?' The master said, 'In the middle of the night, I got up and lost the ox, at dawn, I got up and lost the fire.' Asked: 'What is penetrating the sect and the path?' The master said, 'Going east, going west.' (The monk) asked: 'What is a leaf belt?'
葉路。師曰。南來北來 問蟭螟蟲吞卻虎時如何。師曰。賞你大膽。曰恁么則退身三步。師曰。漳泉福建。頭匾如扇。僧擬議。師便打曰。一任舉似諸方 問如何是德山棒。師曰。義出豐年。曰如何是臨濟喝。師曰。儉生不孝 問蠟人冰。鐵彈子。即且置。如何是金剛圈。栗棘蓬。師曰。我早知你吞透不下。曰豈無方便。師喝曰。棒上不成龍 問佛未出世時如何。師曰。釋迦自釋迦。曰出世后如何。師曰。彌勒自彌勒。曰承師有言。釋迦不受然燈記。畢竟受甚麼人記。師曰。自家肚皮自家畫 問離四句。絕百非。請師直指西來意。師曰。拈燈籠來佛殿里。將山門安燈籠上。曰還有為人處也無。師曰。若無舉鼎拔山力。千里烏騅不易騎 問雲門放洞山三頓棒。意旨如何。師曰。沙里無油。曰鳥窠吹起布毛。又作么生。師曰。石中有髓 上堂。夜來州中琴堂上般雜劇。也有端嚴奇特。也有醜陋不堪。鬼面神頭。亦自好笑。且道笑個甚麼。我觀世間人。是個大雜劇。所謂文武醫卜。士農工商。各逞己能。互相欺誑。逗到臘月盡頭。不覺一場敗闕。具眼旁觀。掩口不暇。喝一喝曰。元正啟祚。萬物咸新。岸柳搖金梅破玉。萬邦一氣轉洪鈞。下座巡堂喫茶 清明上堂。冬至寒食一百五。今朝正是三月六。山又青。水又綠。一聲款
{ "translations": [ "現代漢語譯本：", "葉路。有僧人問道：『南來北往的人都說，蟭螟蟲（一種極小的昆蟲）吞掉了老虎，這是怎麼回事？』", "師父回答：『賞你膽子大。』", "僧人說：『既然這樣，那我退後三步。』", "師父說：『漳州、泉州、福建，人的頭扁得像扇子一樣。』", "僧人正要說話，師父就打了他，說：『隨你怎麼向各處說去吧。』", "有人問：『什麼是德山（唐代禪師）的棒？』", "師父說：『意義在於豐收之年。』", "問：『什麼是臨濟（唐代禪師）的喝？』", "師父說：『節儉會生出不孝。』", "問：『蠟人、冰、鐵彈子，暫且不提。什麼是金剛圈、栗棘蓬？』", "師父說：『我早就知道你消化不了。』", "僧人說：『難道沒有方便之法嗎？』", "師父喝道：『棒下出不了龍。』", "問：『佛未出世時是什麼樣的？』", "師父說：『釋迦（Sakyamuni）還是釋迦。』", "問：『出世后又是什麼樣的？』", "師父說：『彌勒（Maitreya）還是彌勒。』", "問：『聽師父所言，釋迦（Sakyamuni）沒有接受燃燈佛（Dipamkara Buddha）的授記，那到底接受了誰的授記？』", "師父說：『自己的肚皮自己畫。』", "問：『離開四句，斷絕百非，請師父直指西來意（禪宗用語，指達摩祖師從西天來到東土的意圖）。』", "師父說：『拿燈籠來佛殿里，把山門安在燈籠上。』", "問：『還有為人處世的道理嗎？』", "師父說：『如果沒有舉鼎拔山的力量，千里烏騅馬也不容易騎。』", "問：『雲門（雲門文偃禪師）放洞山（洞山良價禪師）三頓棒，意旨如何？』", "師父說：『沙里無油。』", "問：『鳥窠（鳥窠道林禪師）吹起布毛，又該怎麼理解？』", "師父說：『石中有髓。』", "師父上堂說法：『昨晚州中的琴堂上表演雜劇，有的端莊奇特，也有的醜陋不堪。鬼面神頭，也挺好笑的。那麼，笑的是什麼呢？我看世間人，就是一場大雜劇。所謂的文武醫卜，士農工商，各自施展自己的才能，互相欺騙哄騙。一直到臘月年終，不知不覺就徹底失敗了。有眼力的人在一旁觀看，捂著嘴都來不及。』", "喝一聲說：『元正啟祚（新年伊始），萬物咸新。岸邊的柳樹搖曳著金黃的枝條，梅花綻放出潔白的花朵，天下萬國煥發著新的氣象。』說完下座，在堂中巡視，喝茶。", "清明時節上堂說法：『從冬至寒食節一百零五天，今天正是三月初六。山又青了，水又綠了，一聲款'", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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乃漁家曲。山僧昨日偶爾郊行。作得一偈。舉似大眾。華冠不整舍那衣。禿帚還隨破畚箕。五個老婆三個丑。一雙紅杏換消梨下座 上堂。春日晴黃鶯鳴。大藏小藏。鼻孔眼睛。木馬嘶。泥牛舞。壽山不打者破鼓。便下座 上堂。一大藏教。束之高閣。長期短期。無繩自縛。莫更紛紛紜紜。直須灑灑落落。楊岐一頭驢。只有三隻腳。潘閬倒騎歸。攧殺黃番綽。五味拈來饡。秤錘別有香風滿寥廓。喝一喝。
杭州府天目正宗斷崖了義禪師
湖州德清湯氏子。能食。不茹葷。盡六歲。始能言。但從其母誦法華經。於人世事。懵無所知。姿貌巍然。志若有所待。年十七。有禪者過之。誦高峰上堂語曰。欲窮千里目。更上一層樓。師忽言曰。此大善知識。必能為人拔釘去楔。爾能與我往見之乎。母驚異之。各具衣裝與之行。見高峰于天目山師子巖之死關。為童。峰謂之曰。汝所持何多為。師曰。以待寒暑。峰曰。學佛者不如是。師即刻盡以散諸人。乃令提萬法歸一一歸何處話。因名之曰從一。他日峰為僧舉牛過窗欞話。師聞之。忽生疑。參究不倦。一日告峰曰。上極天宮。下窮水際。盡大地一琉璃瓶。峰曰。莫作聖解。他日過缽盂塘。見松上雪墜。有省。即詣峰呈頌曰。不問南北與東西。大地山河一片雪。聲未絕
。峰痛棒之。(眼高於頂者。視眉下眼皆可憐憫。故此痛棒。真大慈悲父也)不覺隕身崖下。懸崖壁立。人意其必死。同學明通。捫蘿接磴以救之。則師已出半山。無所苦也。謂通曰。我往江西見欽公去也。通曰。汝孤負老漢棒矣。力挽之還。即與通還山之西禪庵。自誓曰。七日不證。則決去矣。遂端直堅壁。忘廢寢食。夜則攀樹露立達旦。未至所期。豁然大悟。馳至死關呼曰。老和尚今日謾我不得也。呈頌曰。大地山河一片雪。太陽一照便無蹤。(錯下名言。三十棒一棒也。較不得)自此不疑諸佛祖。更無南北與東西。峰上堂云。我布縵天大網。打鳳羅龍。不曾遇得一鰕一蟹。今日有蟭螟蟲撞入。三十年後向孤峰絕頂。揚聲大叫。且道叫個甚麼。舉拂子云大地山河一片雪。(是他太陽一照無蹤叫出。若叫太陽一照無蹤。便不是了也)師便奪峰拂子。為眾舉揚。訶勵同學。辭不少遜。復曰盡大地有一人發真歸元。從一皆知之。峰嘆其俊快。僧有參峰次。峰令見師。師曰。驀直去。其出言大抵如此。久參者愧之。幾有命若懸絲之慮。遂歸德清。其母為賣簪珥。同入武康。上柏山結茅以居。人見其混俗。罔測其意。越五年。還山。峰云。大有人道你拖泥帶水。師曰。兩眼對兩眼。遂剃落。峰改其名曰。了義。元貞乙未。高
【現代漢語翻譯】 現代漢語譯本： 峰痛棒之。（眼高於頂者，視眉下眼皆可憐憫，故此痛棒，真大慈悲父也）不覺隕身崖下，懸崖壁立，人意其必死。同學明通，捫蘿接磴以救之，則師已出半山，無所苦也。謂通曰：『我往江西見欽公（人名）去也。』通曰：『汝孤負老漢棒矣！』力挽之還，即與通還山之西禪庵。自誓曰：『七日不證，則決去矣！』遂端直堅壁，忘廢寢食，夜則攀樹露立達旦。未至所期，豁然大悟。馳至死關呼曰：『老和尚今日謾我不得也！』呈頌曰：『大地山河一片雪，太陽一照便無蹤。（錯下名言，三十棒一棒也，較不得）』自此不疑諸佛祖，更無南北與東西。峰上堂云：『我布縵天大網，打鳳羅龍，不曾遇得一鰕一蟹。今日有蟭螟蟲撞入，三十年後向孤峰絕頂，揚聲大叫，且道叫個甚麼？』舉拂子云：『大地山河一片雪。（是他太陽一照無蹤叫出，若叫太陽一照無蹤，便不是了也）』師便奪峰拂子，為眾舉揚，訶勵同學，辭不少遜。復曰：『盡大地有一人發真歸元，從一皆知之。』峰嘆其俊快。僧有參峰次，峰令見師。師曰：『驀直去。』其出言大抵如此。久參者愧之，幾有命若懸絲之慮。遂歸德清，其母為賣簪珥，同入武康，上柏山結茅以居。人見其混俗，罔測其意。越五年，還山。峰云：『大有人道你拖泥帶水。』師曰：『兩眼對兩眼。』遂剃落。峰改其名曰：『了義』。元貞乙未（1295年），高
【English Translation】 English version: Peak painfully struck him with the staff. (Those with eyes above their heads, seeing eyes below the eyebrows, are all pitiable. Therefore, this painful strike is truly from a great compassionate father.) Unknowingly, he fell off the cliff. The cliff was steep, and people thought he would surely die. His classmate, Mingtong, climbed down using vines and steps to save him, but the master had already emerged halfway up the mountain, without any suffering. He said to Tong, 'I am going to Jiangxi to see Venerable Qin (a person's name).' Tong said, 'You have let down the old man's staff!' He forcefully pulled him back, and together with Tong, they returned to the Western Chan temple on the mountain. He vowed to himself, 'If I do not attain enlightenment in seven days, I will definitely leave!' He then sat upright, steadfast, forgetting to sleep and eat, climbing trees at night and standing in the dew until dawn. Before reaching the appointed time, he suddenly attained great enlightenment. He rushed to the death barrier and shouted, 'Old monk, you cannot deceive me today!' He presented a verse, saying, 'The great earth, mountains, and rivers are a sheet of snow; once the sun shines, it disappears without a trace. (A wrong statement, thirty blows for one blow, cannot be compared.)' From then on, he no longer doubted all the Buddhas and patriarchs, and there was no longer north, south, east, or west. Peak said in the hall, 'I cast a vast net covering the sky, catching phoenixes and dragons, but I have never encountered even a shrimp or a crab. Today, a gnat has crashed in. Thirty years later, on a solitary peak, it will shout loudly. Tell me, what will it shout?' He raised his whisk and said, 'The great earth, mountains, and rivers are a sheet of snow. (It is he who shouts out that the sun shines and it disappears without a trace; if he shouted that the sun shines and it disappears without a trace, it would not be correct.)' The master then snatched Peak's whisk, raised it for the assembly, and rebuked and encouraged his classmates, his words not at all humble. He further said, 'Throughout the entire earth, if one person awakens to the true source, everyone will know it from that one.' Peak sighed at his brilliance. A monk had an audience with Peak, and Peak ordered him to see the master. The master said, 'Go straight ahead.' His words were mostly like this. Those who had been studying for a long time were ashamed, and some were almost in a state of life hanging by a thread. He then returned to Deqing, and his mother sold her hairpins and earrings. Together, they entered Wukang and built a hut on Mount Bai to live in. People saw him mingling with the common people and could not fathom his intentions. After five years, he returned to the mountain. Peak said, 'Many people say you are dragging mud and water.' The master said, 'Eyes to eyes.' He then shaved his head. Peak changed his name to 'Liao Yi'. In the year Yiwu of Yuanzhen (1295 AD), Gao
峰示寂。師亦韜晦。或游禪林。頹然居下板。孤峭嚴峻。不假借人辭色。或觸其機鋒發言如奔雷。諸方宿衲。莫不驚歎。居不擇地。隨寓而休。而律范大閑。凜如冰雪。所至四眾歸重。公侯貴人。爭相迎奉無虛日。師子正宗禪寺。累請住持。師若不聞。亦未嘗受請立僧。而咸尊之曰義首座云。中峰本公。大揚高峰之道。烜赫昭著。法席之盛。中外罕及。至治癸亥。棄眾而化。同門布衲雍公。見地明白。提唱超卓。而去世更久。后太定三年。師勉徇眾請。歸坐祖庭者一載。所謂正宗禪寺者也。參學之眾。輻輳而至。或示眾曰。除卻語默動靜。道將一句來。又嘗曰。一息不來。向何處安身立命。然或嬉笑怒罵。粗言穢語。人所不堪。或不因勸請。自肆談說。或作偈頌。不待思維。應機而發。人所莫測。元統元年歲除日。師忽謂從者曰。有一件事。天來大。你還委悉么。良久云。明日是年期。正月六日乙未。詣法雲塔西。指空地曰。更好立個無縫塔。其晚與禪者談笑至夜分。乃曰。老僧明日天臺去也。禪者曰。某甲隨師去。師曰。你走馬也趁我不及。翌午。跏趺而化。世壽七十二。僧臘四十有九。后七日。藏其全身於師子巖之後云深庵。化之日。雷砰雨射。白晝晦暝。葬之日。雪花繽紛。林木縞素。送葬者數千人。悲痛哀戀
。聲撼山谷。初本公示寂。會葬齋次。笑謂眾曰。后十二年。更為老僧一會。至是十二年矣。
日本國南禪夢窗智曤國師
本國勢州源氏。宇多天王九世孫。九歲出家。十八為僧。每夢遊中國疏山石頭二剎。一老僧授以達磨像。遂名疏石。乃決志參方。初謁無隱范。次見一山寧。備陳求法之誠。山曰。我宗無語句。亦無一法與人。師曰。豈無方便乎。山曰。本來廓然。是大方便。師疑悶不輟。復謁高峰。峰曰。一山有何指示。師述前語。峰厲聲喝曰。何不道和尚漏逗不少。師于言下有省。益自奮勵。一夕坐久。忽倚壁身踣。豁然大悟。作偈有等閑擊破虛空骨之句。呈似峰。峰為印可。乃出無學元公淵源以𢌿之。後於本國大宏宗教。賜號普濟國師。師志在煙霞。聘至皆力辭之。其國主起師主南禪。入見。引坐求退。王曰。吾非有他。欲期朝夕問道耳。復強師入天龍。錫師號手書。後於兜率內院示寂。世壽七十九。僧臘六十。全身塔于院之後。存日所翦爪發瘞云居者。發中纍纍生舍利。
太原府五臺山靈鷲碧峰寶金禪師
乾州永壽石氏子。為邑名胄。父母崇善。有桑門授以觀音像。未幾生師。誕時白光盈室。甫六歲。即命出家。剃染后。遍歷講肆。忽嘆爲非。遂更衣謁如海真于縉雲。晝夜精勤。
【現代漢語翻譯】 現代漢語譯本：聲音震動山谷。最初原本公示寂滅。在會葬齋戒期間，笑著對眾人說：『后十二年，再為老僧舉辦一次法會。』到這時正好是十二年了。
日本國南禪寺夢窗疏石（夢窗疏石）國師
本國勢州源氏，宇多天皇（宇多天皇，867-931）的九世孫。九歲出家，十八歲為僧。常常夢遊中國疏山石頭寺。一位老僧授予他達摩像。於是取名疏石。於是下決心參訪各地。最初拜訪無隱范，接著拜見一山寧，詳細陳述求法的誠意。一山寧說：『我宗沒有語句，也沒有一法可以給人。』夢窗疏石說：『難道沒有方便法門嗎？』一山寧說：『本來廓然，就是大方便。』夢窗疏石疑惑不解，沒有停止。又拜訪高峰顯日（高峰顯日，1241-1316）。高峰顯日問：『一山寧有什麼指示？』夢窗疏石敘述了之前的話。高峰顯日厲聲喝道：『為什麼不說和尚泄露的不少？』夢窗疏石在言下有所領悟，更加奮發努力。一天晚上坐禪很久，忽然靠著墻壁身體倒下，豁然大悟。作偈有『等閑擊破虛空骨』的句子。呈給高峰顯日，高峰顯日為他印可。於是拿出無學元恭的淵源來印證他。後來在本國大力弘揚宗教。賜號普濟國師。夢窗疏石志在山水，被聘請都極力推辭。他的國主興建南禪寺請他主持。入宮覲見，引他坐下請求他不要退隱。國王說：『我沒有別的意思，只想早晚向您問道罷了。』又強迫他入主天龍寺，親筆題寫賜予他稱號。後來在兜率內院圓寂。世壽七十九歲，僧臘六十。全身塔在寺院之後。生前所剪的指甲頭髮埋在云居山，頭髮中纍纍生出舍利。
太原府五臺山靈鷲碧峰寶金禪師
乾州永壽石氏之子。是當地的名門望族。父母崇尚善良。有僧人授予他們觀音像。不久生下寶金禪師。出生時白光充滿房間。剛滿六歲，就命他出家。剃度后，遍訪講經場所。忽然嘆息認為這不是正道。於是更換僧衣拜見縉雲山的如海真。晝夜精勤。
【English Translation】 English version: The sound shook the mountains and valleys. Initially, he publicly demonstrated stillness. During the vegetarian meal at the funeral, he smiled and said to the crowd, 'Twelve years from now, I will hold another memorial service for this old monk.' It has now been exactly twelve years.
National Teacher Musō Soseki (夢窗疏石) of Nanzen Temple in Japan
From the Minamoto clan of Ise Province, he was a ninth-generation descendant of Emperor Uda (宇多天皇, 867-931). He left home at the age of nine and became a monk at eighteen. He often dreamed of visiting the Two Temples of Shitou (石頭寺) on Mount Shu in China. An old monk gave him an image of Bodhidharma. Thereupon, he took the name Soseki (疏石). He then resolved to visit various places for study. He first visited Muin Genpaku (無隱范), then met Issan Ichinei (一山寧), and earnestly expressed his sincerity in seeking the Dharma. Issan Ichinei said, 'My school has no words, nor does it have a single Dharma to give to others.' Musō Soseki said, 'Is there no expedient means?' Issan Ichinei said, 'Originally, it is vast and clear; this is the great expedient.' Musō Soseki was puzzled and did not stop. He then visited Kōhō Ken'nichi (高峰顯日, 1241-1316). Kōhō Ken'nichi asked, 'What instructions did Issan Ichinei give?' Musō Soseki recounted the previous words. Kōhō Ken'nichi shouted sternly, 'Why don't you say that the monk has revealed quite a bit?' Musō Soseki had some understanding upon hearing these words and became more diligent. One night, after sitting in meditation for a long time, he suddenly leaned against the wall and fell, experiencing a great enlightenment. He composed a verse with the line 'Casually smashing the bone of the void.' He presented it to Kōhō Ken'nichi, who approved it. He then used the lineage of Mugaku Sogen (無學元恭) to confirm him. Later, he greatly promoted religion in his country. He was granted the title of National Teacher Pujue (普濟國師). Musō Soseki was devoted to nature and declined all invitations to serve. His country's ruler built Nanzen Temple and invited him to preside over it. He entered the palace to meet the ruler, who invited him to sit down and requested him not to retire. The king said, 'I have no other intention, but only wish to ask you about the Way morning and evening.' He also forced him to preside over Tenryū Temple and personally wrote and bestowed a title upon him. Later, he passed away in the Tushita Inner Court. He lived to the age of seventy-nine, with sixty years as a monk. His whole-body stupa is behind the temple. His nails and hair, which he had cut during his lifetime, were buried in Yunju Mountain, and relics were produced in abundance from his hair.
Zen Master Baojin of Lingjiu Bifeng on Mount Wutai in Taiyuan Prefecture
He was the son of the Shi family of Yongshou in Qianzhou. His family was a prominent local clan. His parents revered goodness. A monk gave them an image of Guanyin. Soon after, Zen Master Baojin was born. At birth, white light filled the room. At just six years old, he was ordered to leave home. After being tonsured, he traveled to various lecture halls. Suddenly, he sighed and considered this not to be the right path. He then changed his robes and visited Ruhai Zhen (如海真) on Mount Jinyun. He was diligent day and night.
偶𢹂筐擷蔬。忽凝坐不動。歷三時方寤。真曰入定耶。師曰。然。真曰。何所見。師曰。有所悟。真曰。悟處如何。師舉筐示之。真曰。不是。師置筐于地。拱手而立。真又曰。不是。師便喝。真攔胸擒住曰。道道。師捏拳便筑。真曰。未在。此塵勞暫息耳。必使心路絕。祖關透。然後大法始明。師由是脅不沾席者三年。一日聞伐木聲。汗下如雨。乃曰。古人道大悟一十八遍。小悟無數。豈欺我哉。未生前事。今日方知。亟見真。真不諾。師掀倒禪床而出。翌日復見真。真于地上畫一圓相。師以袖拂去。真復畫一圓相。師于圓相中畫一畫。又拂去。真再畫一圓相。師于圓相中畫十字。又拂去。真復畫如前。師於十字隅作卍字。又拂去。真大笑曰。參學悟者。世豈無之。能明大機用。寧復幾人。遂授記莂。命往朔方。道當大行。先是師嘗于定中見一山秀麗。重樓杰閣。金碧絢爛。諸菩薩行道其中。有招師者曰。此秘魔巖也。爾修道其中。何遽忘之。后師游臺山。道逢蓬首女子。身被五彩。弊衣赤足。徐行。一黑獒隨後。師問何之。答曰。入山。師曰。入山何為。答曰一切不為。言訖而沒。叩同行者皆不見。知為文殊化身也。師因就山建靈鷲庵以待方來。僧俗聞風趨赴。常至萬指。至正戊子冬。召入內廷。值大雪。夜有紅
【現代漢語翻譯】 現代漢語譯本：我拿著筐去採摘蔬菜，忽然凝神靜坐，一動不動，過了三個時辰才醒來。真禪師問：『這是入定了么？』師父回答：『是的。』真禪師問：『看到了什麼？』師父回答：『有所領悟。』真禪師問：『領悟之處如何？』師父舉起筐子給他看。真禪師說：『不是。』師父把筐子放在地上，拱手而立。真禪師又說：『不是。』師父便大喝一聲。真禪師攔胸擒住師父說：『說！說！』師父捏緊拳頭便打。真禪師說：『還不到那個境界，這只是塵世的勞累暫時停止罷了。必須使心路斷絕，突破祖師的關卡，然後大乘佛法才開始明瞭。』師父因此三年時間睡覺都不挨著牀蓆。一天，聽到砍伐樹木的聲音，汗如雨下，於是說：『古人說大悟十八遍，小悟無數遍，難道是欺騙我嗎？未出生前的事情，今天才知道。』急忙去見真禪師，真禪師不答應。師父掀翻禪床而出。第二天又去見真禪師，真禪師在地上畫一個圓圈。師父用袖子拂去。真禪師又畫一個圓圈。師父在圓圈中畫一橫，又拂去。真禪師再畫一個圓圈。師父在圓圈中畫一個十字，又拂去。真禪師又像之前那樣畫。師父在十字的四個角上畫上卍字，又拂去。真禪師大笑著說：『參禪學道而悟道的人，世上難道沒有嗎？能夠明白大機大用的人，又能有幾個呢？』於是為師父授記，預言他將前往朔方，佛法將在那裡大為盛行。此前，師父曾經在入定中看到一座山秀麗無比，重樓高閣，金碧輝煌，諸位菩薩在其中行走，有人招呼師父說：『這是秘魔巖（指山名），你在這裡修行，怎麼這麼快就忘了呢？』後來師父遊歷臺山，路上遇到一位頭髮蓬亂的女子，身穿五彩的破舊衣服，赤著腳，慢慢地走著，一條黑色的獒犬跟在後面。師父問她要去哪裡，她回答說：『入山。』師父問：『入山做什麼？』她回答說：『一切都不做。』說完就消失了。問同行的其他人，都說沒看見，知道這是文殊菩薩（Manjusri）的化身。師父因此就在山上建造靈鷲庵，等待有緣人到來。僧人和俗人聞風而來，常常達到上萬人。至正（元朝年號，1341-1368）戊子年（1348）冬天，師父被召入內廷。正趕上下大雪，夜裡有紅
【English Translation】 English version: I went to pick vegetables with a basket, and suddenly I sat in meditation, motionless. After three periods of time, I awoke. Zen Master Zhen asked, 'Is this entering Samadhi (deep meditative state)?' The Master replied, 'Yes.' Zen Master Zhen asked, 'What did you see?' The Master replied, 'I had some enlightenment.' Zen Master Zhen asked, 'How is the enlightenment?' The Master raised the basket to show him. Zen Master Zhen said, 'No.' The Master put the basket on the ground, clasped his hands and stood upright. Zen Master Zhen again said, 'No.' The Master then shouted. Zen Master Zhen grabbed the Master by the chest and said, 'Speak! Speak!' The Master clenched his fist and struck. Zen Master Zhen said, 'Not yet there. This is just the temporary cessation of worldly troubles. You must cut off the path of the mind, break through the ancestral barrier, and then the Great Dharma (universal law) will begin to be clear.' Because of this, the Master did not touch the mat with his side for three years. One day, hearing the sound of felling trees, sweat poured down like rain, and he said, 'The ancients said that there are eighteen great enlightenments and countless small enlightenments. How could they deceive me? The things before birth, I only know today.' He hurried to see Zen Master Zhen, but Zen Master Zhen did not agree. The Master overturned the Zen bed and went out. The next day, he saw Zen Master Zhen again, and Zen Master Zhen drew a circle on the ground. The Master brushed it away with his sleeve. Zen Master Zhen drew another circle. The Master drew a line in the circle and brushed it away again. Zen Master Zhen drew another circle. The Master drew a cross in the circle and brushed it away again. Zen Master Zhen drew as before. The Master drew a Swastika (auspicious symbol) in the corners of the cross and brushed it away again. Zen Master Zhen laughed loudly and said, 'Are there no people in the world who study Zen and attain enlightenment? How many can understand the great function of the machine?' Then he gave the Master a prophecy, predicting that he would go to Shuofang, where the Dharma would flourish greatly. Before this, the Master had seen in Samadhi a mountain of great beauty, with towering pavilions and resplendent gold and jade. Bodhisattvas (enlightened beings) were walking among them, and someone called to the Master, saying, 'This is Secret Demon Cliff (name of a mountain). You cultivate here, how could you forget so quickly?' Later, the Master traveled to Mount Tai, and on the road he met a woman with disheveled hair, wearing colorful, tattered clothes, barefoot, walking slowly, with a black Tibetan Mastiff following behind. The Master asked her where she was going, and she replied, 'Entering the mountain.' The Master asked, 'What are you doing entering the mountain?' She replied, 'Doing nothing at all.' After saying this, she disappeared. Asking the others who were traveling with him, they all said they did not see her, knowing that this was an incarnation of Manjusri Bodhisattva (Bodhisattva of wisdom). Therefore, the Master built Lingjiu Hermitage on the mountain to await those who were destined to come. Monks and laypeople came in droves, often reaching tens of thousands. In the winter of the Wuzi year (1348) of the Zhizheng era (Yuan Dynasty, 1341-1368), the Master was summoned to the inner court. It happened to be snowing heavily, and at night there was a red
光。自師室中直透霄漢。上驚歎賜金襕伽黎。明年禱雨輒應。敕賜寂照圓明大禪師號。詔住海印寺。洪武初。詔師至京。住天界。問法稱旨。辛亥。設普濟會於鐘山。命師蒞其事。賜伊蒲饌。上親倖臨。御翰賜詩。壬子六月。沐浴更衣。集眾言別。弟子請偈。師曰。三藏十二部。尚為故紙。吾言何為。端坐遂瞑目。世壽六十五。僧臘五十九。茶毗舍利成五色。
汝州香嚴無聞思聰禪師
香山人。初參獨峰。令看不是心不是佛不是物話。同云峰月山等六人立盟。互相究竟。次見淮西無能教。教示無字話。令參。一日晤同參敬上座。敬問你六七年來。有甚見處。師曰。每日只是目前無一物。敬曰。你者一絡索。從甚處來。師惘然。乃問畢竟明此大事。應作么生。敬曰。不見道要知端的意。北斗面南看。說了更去。師被一拶。直得不知行坐者七日。偶到凈頭寮。疑情不解。食頃。乃覺胸次輕清。目前人物一切不見。直是通身汗流。遂見敬。敬舉扇曰。速道速道。師遽曰。舉起分明也妙哉。清風匝匝透人懷。箇中消息無多子。直得通身歡喜來。自此下語作頌。都無滯礙。及至向上一路。又不得灑落。乃入香嚴山過夏。復謁無方普。普問萬法歸一。一歸何處。師曰。鼻豎眼橫。普曰。者是學得底。師曰。雞寒上樹。
【現代漢語翻譯】 現代漢語譯本 光芒。從禪師的禪房中直射天空。皇上驚歎，賜予金襕袈裟。第二年祈雨便應驗。敕封為寂照圓明大禪師，並下詔入住海印寺。洪武初年（1368年），皇上下詔禪師到京城，住在天界寺。問法后非常滿意。辛亥年（1371年），在鐘山設立普濟會，命禪師主持其事，賜予伊蒲齋飯。皇上親自駕臨，御筆賜詩。壬子年（1372年）六月，沐浴更衣，召集眾人告別。弟子們請求禪師留下偈語。禪師說：『三藏十二部（佛教經典），尚且是廢紙，我的話又有什麼用呢？』說完端坐瞑目而逝。世壽六十五歲，僧臘五十九年。荼毗（火化）后，舍利呈現五種顏色。
汝州香嚴無聞思聰禪師（汝州香嚴寺的無聞思聰禪師）
香山人。最初參拜獨峰禪師，獨峰禪師讓他參看『不是心、不是佛、不是物』的話頭。他和云峰、月山等六人立下盟約，互相參究。後來又拜見淮西無能禪師，無能禪師教他參『無』字話頭。一天，思聰禪師遇到同參敬上座，敬上座問他：『你六七年來，有什麼見地？』思聰禪師說：『每日只是目前無一物。』敬上座說：『你這一絡索（指所悟到的東西），從什麼地方來的？』思聰禪師茫然不知所措。於是問：『到底要明白這件大事，應該怎麼做？』敬上座說：『不見道要知端的意，北斗面南看。』說完就走了。思聰禪師被這一拶（逼拶，禪宗用語，指突然逼問），直得不知行坐達七日之久。偶然走到凈頭寮（廁所），疑情仍然不解。過了一會兒，忽然覺得胸次輕清，眼前人物一切不見，直是通身汗流，於是去見敬上座。敬上座舉起扇子說：『快說快說！』思聰禪師立刻說：『舉起分明也妙哉，清風匝匝透人懷。箇中消息無多子，直得通身歡喜來。』從此以後，下語作頌，都無滯礙。等到參向上的一路，又不得灑落。於是進入香嚴山過夏。又去拜見無方普禪師，普禪師問：『萬法歸一，一歸何處？』思聰禪師說：『鼻豎眼橫。』普禪師說：『這是學來的。』思聰禪師說：『雞寒上樹。』
【English Translation】 English version Light. It shone straight from the Chan master's room into the sky. The emperor was amazed and bestowed a gold-embroidered kasaya (robe). The following year, prayers for rain were answered. He was given the title of Chan Master Jizhao Yuanming (Stillness Illumination Perfect Brightness), and ordered to reside at Haiyin Temple. In the early Hongwu period (1368), the emperor summoned the master to the capital and resided at Tianjie Temple. He was pleased with the master's Dharma teachings. In the year of Xinhai (1371), a Universal Relief Assembly was established at Zhongshan, and the master was ordered to preside over it, and was given Ipu vegetarian food. The emperor personally visited and bestowed a poem written by his own hand. In June of the year of Renzi (1372), he bathed and changed his clothes, and gathered the people to bid farewell. The disciples asked the master to leave a verse. The master said, 'The Tripitaka (Three Baskets) and the Twelve Divisions (of Buddhist scriptures) are still old paper, what is the use of my words?' He sat upright and closed his eyes and passed away. He lived to be sixty-five years old, and had been a monk for fifty-nine years. After cremation, the relics became five colors.
Chan Master Wuwensi Cong of Xiangyan in Ruzhou (Chan Master Wuwensi Cong of Xiangyan Temple in Ruzhou)
He was a native of Xiangshan. He first visited Chan Master Dufeng, who told him to contemplate the topic of 'not mind, not Buddha, not thing'. He and Yunfeng, Yueshan, and six others made a pact to investigate each other thoroughly. Later, he visited Chan Master Wuneng of Huaixi, who taught him to contemplate the topic of 'Wu' (nothingness). One day, Chan Master Sicong met fellow practitioner Venerable Jing, who asked him, 'What insights have you had in the past six or seven years?' Chan Master Sicong said, 'Every day, there is nothing in front of my eyes.' Venerable Jing said, 'Where does this tangle (referring to what he had realized) come from?' Chan Master Sicong was at a loss. So he asked, 'What should I do to understand this great matter?' Venerable Jing said, 'Haven't you heard that if you want to know the true meaning, look at the Big Dipper facing south?' After saying that, he left. Chan Master Sicong was so pressed (forced to answer) that he didn't know how to walk or sit for seven days. By chance, he went to the toilet, but his doubts were still unresolved. After a while, he suddenly felt light and clear in his chest, and he could not see anything in front of him, and he was sweating all over. So he went to see Venerable Jing. Venerable Jing raised his fan and said, 'Speak quickly, speak quickly!' Chan Master Sicong immediately said, 'Raising it is clearly wonderful, the clear wind blows through the heart. There are not many messages in it, and it makes the whole body happy.' From then on, his words and verses were all unhindered. When he came to the upward path, he could not be free and easy. So he entered Xiangyan Mountain to spend the summer. He also visited Chan Master Wufang Pu, who asked, 'All dharmas return to one, where does one return to?' Chan Master Sicong said, 'The nose is vertical and the eyes are horizontal.' Chan Master Pu said, 'This is learned.' Chan Master Sicong said, 'The chicken goes up the tree when it's cold.'
鴨寒下水。普曰。不問者個。如何是你父母未生前面目。師豎起拳曰看。普曰。好與三十拄杖。師拂袖便出。適值鐵山從高麗回。至石霜。師往見。山問仙府何處。師曰。汝州。山曰。風穴面目如何。師將二十年工夫通說一遍。山把定咽喉。問如何是無字。師曰。近從潭州來。不得湖北信。山曰。未在。更道。師曰。和尚幾時離高麗。山曰。未在。更道。師喝一喝。拂袖便出。山曰。者兄弟都好。只一件大病。道我發明了。師聞而感激。復入光州山中。十七年方得穎脫。常示眾曰。法無定相。遇緣即宗。秉金剛劍。吞栗棘蓬。截斷衲僧舌頭。坐卻毗盧頂𩕳。拈一莖草。作丈六金身。將丈六金身作一莖草。直教寸絲不掛。月冷秋空。寒灰髮𦦨。到者里喚作佛法。入地獄如箭射。不喚作佛法。入地獄如箭射。諸仁者。畢竟作么生會。不見船子道。藏身處沒軌跡。沒軌跡處莫藏身。雖然恁么。正眼觀來。儘是閑傢俱。衲僧分上。料掉沒交涉。
六祖下第二十四世
金華府義烏伏龍無明千巖元長禪師
蕭山董氏子。年七歲。從諸父比邱曇芳于富陽法門院。十九剃髮。受具戒。學律于靈芝。會行丞相府飯僧。中峰適在座。遙見師。呼而問曰。汝日用如何。師曰。唸佛。峰曰。佛今何在。師擬議。峰厲聲叱之。
【現代漢語翻譯】 現代漢語譯本： 鴨子潛入寒冷的水中。普（一位禪師）說：『我不問這個。如何是你父母未生你之前的本來面目？』 禪師豎起拳頭說：『看！』 普說：『該打你三十棒。』 禪師拂袖便走。恰巧鐵山（一位禪師）從高麗回來，到了石霜（一個地名）。禪師前去拜見。鐵山問：『仙府在哪裡？』 禪師說：『汝州。』 鐵山說：『風穴（一位禪師）的面目如何？』 禪師將自己二十年的工夫全部說了一遍。鐵山抓住他的咽喉，問：『如何是無字？』 禪師說：『最近從潭州來，沒有收到湖北的信。』 鐵山說：『還不到位，再說。』 禪師說：『和尚你什麼時候離開高麗的？』 鐵山說：『還不到位，再說。』 禪師大喝一聲，拂袖便走。鐵山說：『這些兄弟都很好，只是有一件大毛病，說自己已經開悟了。』 禪師聽了之後非常感激，又回到光州的山中，十七年後才得以解脫。他經常對大眾說：『法沒有固定的相狀，遇到因緣就成為宗。秉持金剛劍，吞下栗棘蓬。截斷衲僧（僧人）的舌頭，坐穩毗盧（佛）的頂髻。拈起一根草，化作丈六金身（佛像），將丈六金身化作一根草。』 直到一絲不掛，月冷秋空，寒灰復燃。到了這裡，如果稱之為佛法，就會像箭一樣射入地獄；如果不稱之為佛法，也會像箭一樣射入地獄。各位仁者，到底應該如何理解呢？難道沒聽見船子（一位禪師）說：『藏身之處沒有軌跡，沒有軌跡之處不要藏身。』 雖然如此，用正眼來看，全部都是閑置的傢俱。對於衲僧來說，完全沒有關係。
六祖（慧能大師）下第二十四世
金華府義烏伏龍無明千巖元長禪師
是蕭山董氏的兒子。七歲時，跟隨他的叔父比丘曇芳在富陽法門院。十九歲剃髮，受具足戒。在靈芝學習戒律。趕上行丞相府供養僧人，中峰（一位禪師）正好在座。遠遠地看見禪師，呼喚他問道：『你每天如何用功？』 禪師說：『唸佛。』 中峰說：『佛現在在哪裡？』 禪師猶豫不決，中峰厲聲呵斥了他。
【English Translation】 English version: A duck dives into the cold water. Pu (a Zen master) said, 'I'm not asking about that. What is your original face before your parents gave birth to you?' The Zen master raised his fist and said, 'Look!' Pu said, 'You deserve thirty blows of the staff.' The Zen master flicked his sleeve and left. It happened that Tieshan (a Zen master) returned from Goryeo and arrived at Shishuang (a place name). The Zen master went to visit him. Tieshan asked, 'Where is your immortal abode?' The Zen master said, 'Ruzhou.' Tieshan said, 'What is the face of Fengxue (a Zen master)?' The Zen master explained all of his twenty years of effort. Tieshan grabbed his throat and asked, 'What is the word 'no'?' The Zen master said, 'I recently came from Tanzhou and haven't received any news from Hubei.' Tieshan said, 'Not yet there, say more.' The Zen master said, 'When did you, the monk, leave Goryeo?' Tieshan said, 'Not yet there, say more.' The Zen master shouted and flicked his sleeve, leaving. Tieshan said, 'These brothers are all good, but they have one big problem: they say they have already attained enlightenment.' The Zen master was very grateful after hearing this and returned to the mountains of Guang Prefecture. He attained liberation after seventeen years. He often said to the assembly, 'The Dharma has no fixed form; it becomes a school when it meets conditions. Wield the Vajra sword, swallow the spiky burr. Cut off the tongues of the monks, sit firmly on the crown of Vairocana (Buddha). Pick up a blade of grass and transform it into a sixteen-foot golden body (Buddha image), transform the sixteen-foot golden body into a blade of grass.' Until not a thread hangs, the moon is cold in the autumn sky, and cold ashes rekindle. If you call it the Buddha-dharma here, you will enter hell like an arrow; if you don't call it the Buddha-dharma, you will enter hell like an arrow. All of you, what exactly should you understand? Haven't you heard what Boatman (a Zen master) said: 'Where you hide, there are no traces; where there are no traces, do not hide.' Even so, when viewed with the true eye, everything is just idle furniture. For monks, it has absolutely nothing to do with it.
The 24th generation after the Sixth Patriarch (Huineng)
Zen Master Qianyan Yuanchang of Wuming, Fulong, Yiwu, Jinhua Prefecture
He was the son of the Dong family of Xiaoshan. At the age of seven, he followed his uncle, the Bhikshu Tanfang, at the Famen Monastery in Fuyang. He shaved his head at nineteen and received the full precepts. He studied the precepts at Lingzhi. He happened to be present at the Prime Minister Xing's offering of food to the monks, and Zhongfeng (a Zen master) was in attendance. Seeing the Zen master from afar, he called out to him and asked, 'How do you apply yourself daily?' The Zen master said, 'Reciting the Buddha's name.' Zhongfeng said, 'Where is the Buddha now?' The Zen master hesitated, and Zhongfeng rebuked him sternly.
師作禮。求示法要。峰以狗子無佛性話授之。縛茅靈隱。脅不沾席者三年。一日聞雀聲有省。亟往見峰。峰復叱之。師憤然歸。夜靜忽鼠翻貓食器。墮地作聲。恍然開悟。復往質峰。峰曰。趙州何故云無。師曰。鼠餐貓飯。峰曰。未也。師曰飯器破矣。峰曰。破后如何。師曰。筑碎方甓。峰乃微笑。囑曰。善自護持。時節若至。其理自彰。師受囑。隱天龍之東庵。笑隱主中竺。力薦起之。宣政院脫歡。亦遣使見迫。師皆不諾。居無何。諸山爭相勸請。師度不為時所容。遂杖錫逾濤江。東至義烏之伏龍山。山如青蓮華。乃卓錫巖際曰。山有水。吾將止焉。俄山泉溢出。作白乳色。師遂依大樹以居。時泰定丁卯十月也。初山有禪寺。名聖壽。久荒廢。師入山。鄉民咸夢異僧來。遂相率為伐木構精廬。尋因舊號。成大伽藍。朝廷三遣重臣降香。錫號佛慧圓鑒普濟禪師。並賜金襕法衣 僧問如何是祖師西來意。師曰。野馬入牛欄 問如何是佛。師曰。今日好雨。曰如何是道。師曰。此去義烏不遠。(鈍置煞人) 問如何是賓中賓。師曰。當胸叉手問他人。曰如何是賓中主。師曰。堂上坐來日正午。曰如何是主中賓。師曰。有時歡喜有時瞋。曰如何是主中主。師曰。橫按鏌鎁無佛祖(但總答云貓) 問如何是露地白牛。師曰。草
里臥。曰甚麼人騎得。師曰。無髭鬚鬍子。曰三身中那身說法。師曰。賣油婆子水梳頭。曰德山棒。臨濟喝。意旨如何。師曰。惡人先做大 問如何是和尚家風。師曰。無力豎拳頭(連臂墮落也) 問達磨面壁。意旨如何。師曰。有口開不得(舌頭已拖地) 問浩浩塵中。如何辨主。師舉拳示之。(莫鈍置)曰辨后如何。師曰。你主在甚麼處 問釋迦彌勒。猶是他奴。未審他是阿誰。師曰。糞掃堆頭破苕帚。曰學人不會。師曰。問取凈頭(問取簸箕) 上堂。僧問如何是第一句。師曰。有口如啞。曰如何是第二句。師曰。有眼如盲。曰如何是第三句。師曰。棒折也未放你在。乃擲下拂子曰。此是老僧第二句。如何是第一句。便下座 上堂。僧問如何是奪人不奪境。師曰。日照山河影動搖。曰如何是奪境不奪人。師曰。背水陣圓增勇健。曰如何是人境俱奪。師曰。任是鋒刀常坦坦。假饒毒藥也閑閑。曰如何是人境俱不奪。師曰。野老不知堯舜力鼕鼕打鼓祭江神。僧禮拜。師曰。有麝自然香。何用當風立。乃曰。轉山河國土歸自己則易轉。自己歸山河國土則難。拈了也。父母未生前道將一句來(道了也。拈出看) 示眾。今朝初一。上殿已畢。喝啰怛那。西方日出(今朝初一。上殿已畢。一字入公門。九牛㧞不出) 示眾
【現代漢語翻譯】 現代漢語譯本： 僧人問：『里臥』（具體含義不詳）是什麼意思？師父說：『什麼樣的人才能騎它？』師父說：『沒有鬍鬚的胡人。』僧人問：『三身（佛的三種化身，即法身、報身、應身）中哪一身在說法？』師父說：『賣油的婦人用水梳頭。』僧人問：『德山（德山宣鑒，唐代禪宗大師）的棒，臨濟（臨濟義玄，唐代禪宗大師）的喝，意旨如何？』師父說：『惡人先做大。』 僧人問：『如何是和尚的家風？』師父說：『無力氣豎起拳頭（連臂一起墮落）。』僧人問：『達磨（菩提達摩，禪宗初祖）面壁，意旨如何？』師父說：『有口也說不得（舌頭已經拖到地上）。』僧人問：『浩浩塵世中，如何辨別主人？』師父舉起拳頭給他看（不要遲疑）。僧人問：『辨別之後如何？』師父說：『你的主人在什麼地方？』 僧人問：『釋迦（釋迦牟尼佛）彌勒（彌勒菩薩），猶是他的奴僕，不知他是誰？』師父說：『糞堆上的破笤帚。』僧人說：『學人不會。』師父說：『去問凈頭（去問簸箕）。』 師父上堂說法，僧人問：『如何是第一句？』師父說：『有口如啞。』僧人問：『如何是第二句？』師父說：『有眼如盲。』僧人問：『如何是第三句？』師父說：『棒子折斷了也未曾放過你。』於是擲下拂塵說：『這是老僧的第二句，如何是第一句？』便下座。 師父上堂說法，僧人問：『如何是奪人不奪境？』師父說：『日照山河，影子動搖。』僧人問：『如何是奪境不奪人？』師父說：『背水擺陣，更加勇猛。』僧人問：『如何是人境俱奪？』師父說：『任憑是鋒利的刀也常常坦然，即使是劇毒的藥也無所謂。』僧人問：『如何是人境俱不奪？』師父說：『鄉下老頭不知道堯（傳說中的聖王）舜（傳說中的聖王）的力量，咚咚地打鼓祭江神。』僧人禮拜。師父說：『有麝香自然香，何必迎風站立。』於是說：『轉山河國土歸自己容易轉，自己歸山河國土則難。』拈出來了，父母未生前道一句來（說出來了，拈出來看）。』 師父向大眾開示：『今朝初一，上殿完畢，喝啰怛那（具體含義不詳），西方日出（今朝初一，上殿完畢，一字進入公門，九頭牛也拉不出來）。』 師父向大眾開示。
【English Translation】 English version: A monk asked: 'Li Wo' (specific meaning unknown). What does it mean? The master said: 'What kind of person can ride it?' The master said: 'A barbarian without a beard.' The monk asked: 'Which of the three bodies (Trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya) preaches the Dharma?' The master said: 'An oil-selling woman combs her hair with water.' The monk asked: 'Deshan's (Deshan Xuanjian, a Zen master of the Tang Dynasty) stick and Linji's (Linji Yixuan, a Zen master of the Tang Dynasty) shout, what is their intention?' The master said: 'Evil people act big first.' A monk asked: 'What is the family style of a monk?' The master said: 'Without strength, raise a fist (falling together arm in arm).' A monk asked: 'Bodhidharma (the founder of Zen Buddhism) facing the wall, what is its intention?' The master said: 'Having a mouth but unable to speak (the tongue is already dragging on the ground).' A monk asked: 'In the vast dust, how to distinguish the master?' The master raised his fist to show him (don't hesitate). The monk asked: 'What after distinguishing?' The master said: 'Where is your master?' A monk asked: 'Shakyamuni (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva) are still his servants, who is he?' The master said: 'A broken broom on a pile of manure.' The monk said: 'The student does not understand.' The master said: 'Ask the cleaner (ask the dustpan).' The master ascended the hall to preach, and a monk asked: 'What is the first sentence?' The master said: 'Having a mouth is like being mute.' The monk asked: 'What is the second sentence?' The master said: 'Having eyes is like being blind.' The monk asked: 'What is the third sentence?' The master said: 'Even if the stick is broken, I haven't let you go.' Then he threw down the whisk and said: 'This is the old monk's second sentence, what is the first sentence?' Then he went down the seat. The master ascended the hall to preach, and a monk asked: 'What is taking the person without taking the environment?' The master said: 'The sun shines on the mountains and rivers, and the shadows shake.' The monk asked: 'What is taking the environment without taking the person?' The master said: 'Setting up an array with your back to the water increases courage.' The monk asked: 'What is taking both the person and the environment?' The master said: 'Let it be a sharp knife, always be calm, even if it is a poisonous medicine, it doesn't matter.' The monk asked: 'What is not taking either the person or the environment?' The master said: 'The old country man does not know the power of Yao (legendary sage king) and Shun (legendary sage king), and beats the drum to worship the river god.' The monk bowed. The master said: 'Having musk is naturally fragrant, why stand against the wind?' Then he said: 'It is easy to turn the mountains, rivers, and land back to oneself, but it is difficult to turn oneself back to the mountains, rivers, and land.' It has been picked out, say a sentence before your parents were born (it has been said, pick it out and see).' The master instructed the public: 'Today is the first day of the month, the hall has been ascended, Hela Dana (specific meaning unknown), the sun rises in the west (today is the first day of the month, the hall has been ascended, one word enters the public gate, and nine cows cannot pull it out).' The master instructed the public.
。舉德山托缽因緣。拈曰。末後句子。德山巖頭雪峰總跳不出。乃喝一喝曰。大丈夫當作真王。何以假為 示眾良久曰。大眾會么。會則事同一家。不會則萬別千差。臨濟道。我在黃檗吃六十痛棒。如蒿枝拂相似。如今更思量一頓。誰為下手。時有僧出曰。某甲下手。濟度杖于僧。僧擬接。濟便打。看他的的顯示者些子。無你近傍處。豈常情所能測。老僧尋常痛口罵你。痛棒打你。你不作無明會。便作佛法會。又何曾夢見我先祖門風。所以古人云。臨濟之道。將墜于地。痛哉。正與么時。合作么生。超群須是英靈漢。敵勝還他師子兒 示眾傅大士曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。分毫不相離。如形影相似。欲識佛去處。只者語聲是。元沙曰。大小傅大士祇認得個昭昭靈靈。洞山聰曰。且道衲僧家日裡還曾睡也無。保寧勇曰。要眠時即眠。要起時即起。水洗面皮光。啜茶濕卻㭰。大海紅塵生。平地波濤起。呵呵阿呵呵。哩哩哩啰哩。三尊宿大似徐六擔板。傅大士又俗氣不除。若論向上宗乘。總欠悟在。且道無明具甚麼眼目。不見道。直須揮劍。若不揮劍。漁父棲巢(切實指示。不用窠臼語佳則佳矣。敢問大眾劍在甚麼處。莫孤負好) 示眾。舉瑯玡覺有句無句。如藤倚樹。樹倒藤枯。好一堆爛柴
【現代漢語翻譯】 現代漢語譯本： 拈起德山（Dushan，唐代禪師）托缽的因緣，說道：『這最後的句子，德山、巖頭（Yantou，唐代禪師）、雪峰（Xuefeng，唐代禪師）都跳脫不出。』於是大喝一聲，說道：『大丈夫應當做真正的王者，為何要假裝？』 向大眾開示良久，說道：『大眾明白了嗎？明白則事同一家，不明白則千差萬別。』臨濟（Linji，唐代禪師）道：『我在黃檗（Huangbo，唐代禪師）處捱了六十痛棒，像蒿枝拂過一般。如今更想再挨一頓，誰來下手？』當時有僧人出來說：『我來下手。』臨濟便用禪杖打向僧人，僧人想要接住，臨濟便打。看他真實地顯示出些許，沒有你靠近的地方，豈是常情所能測度的？老僧我平時痛罵你們，痛打你們，你們不當作無明（avidyā，佛教術語，指迷惑、愚昧）來理解，便當作佛法來理解，又何曾夢見過我先祖的門風？所以古人說：臨濟之道，將要墜落於地，多麼可悲啊！正在這個時候，應該如何應對？超越眾人須是英靈的漢子，戰勝敵人還他是獅子兒。 向大眾開示：傅大士（Fu Dashi，南北朝時期居士）說：『夜夜抱著佛睡覺，早早還共同起身。起身坐下總相隨，言語沉默同居住。分毫也不相離，如形影相似。想要知道佛在哪裡，只有這說話的聲音就是。』元沙（Yuansha，唐末五代僧人）說：『大小傅大士只認得那昭昭靈靈。』洞山聰（Dongshan Cong，唐代禪師）說：『且說衲僧家白天還曾睡覺嗎？』保寧勇（Baoning Yong，宋代禪師）說：『要睡時就睡，要起時就起，水洗面皮光，喝茶濕了喉嚨。大海生出紅塵，平地涌起波濤。呵呵阿呵呵，哩哩哩啰哩。』三位尊宿大似徐六擔板，傅大士又俗氣不除。若論向上宗乘，總欠缺開悟。且說無明具有什麼眼目？不見道：直須揮劍，若不揮劍，漁父棲巢。（切實指示，不用窠臼語佳則佳矣。敢問大眾劍在什麼地方？莫辜負好時光） 向大眾開示：舉瑯玡覺（Langya Jue，宋代禪師）的有句無句，如藤倚樹，樹倒藤枯，好一堆爛柴。
【English Translation】 English version: Picking up the story of Dushan (Dushan, a Chan master of the Tang Dynasty) begging for alms, he said: 'This last sentence, Dushan, Yantou (Yantou, a Chan master of the Tang Dynasty), and Xuefeng (Xuefeng, a Chan master of the Tang Dynasty) cannot jump out of it.' Then he shouted loudly and said: 'A great man should be a true king, why pretend?' He lectured to the public for a long time, saying: 'Do you all understand? If you understand, then things are one family; if you don't understand, then there are thousands of differences.' Linji (Linji, a Chan master of the Tang Dynasty) said: 'I was beaten sixty times by Huangbo (Huangbo, a Chan master of the Tang Dynasty), like wormwood branches brushing over me. Now I want to be beaten again, who will do it?' At that time, a monk came out and said: 'I will do it.' Linji then struck the monk with a staff, and the monk tried to catch it, but Linji struck him. See how he truly reveals a little bit, there is no place for you to get close, how can it be measured by common sense? I, the old monk, usually scold you and beat you severely, but you don't understand it as ignorance (avidyā, a Buddhist term referring to delusion and ignorance), but as the Dharma, how have you ever dreamed of my ancestors' style? Therefore, the ancients said: Linji's way is about to fall to the ground, how sad! At this time, how should we respond? To surpass the crowd, you must be a heroic man; to defeat the enemy, you must be a lion's child.' He lectured to the public: Layman Fu (Fu Dashi, a lay Buddhist of the Southern and Northern Dynasties) said: 'Every night I sleep embracing the Buddha, and every morning I get up together. Getting up and sitting down, we always follow each other; speaking and being silent, we live together. Not separated by a hair's breadth, like form and shadow. If you want to know where the Buddha is, only this sound of speech is it.' Yuansha (Yuansha, a monk of the late Tang and Five Dynasties) said: 'Big and small Layman Fu only recognize the bright and spiritual.' Dongshan Cong (Dongshan Cong, a Chan master of the Tang Dynasty) said: 'Tell me, do monks ever sleep during the day?' Baoning Yong (Baoning Yong, a Chan master of the Song Dynasty) said: 'Sleep when you want to sleep, get up when you want to get up, wash your face with water and it's bright, drink tea and wet your throat. The red dust arises from the great sea, and waves rise on the flat ground. Hehe A hehe, lili lila li.' The three venerable monks are like Xu Liu carrying a plank, and Layman Fu's vulgarity is not removed. If we talk about the upward sect, they all lack enlightenment. Tell me, what eyes does ignorance have? Don't you see: you must wield the sword, if you don't wield the sword, the fisherman nests. (A clear indication, it would be good not to use clichés. May I ask everyone, where is the sword? Don't waste the good time.) He lectured to the public: He cited Langya Jue's (Langya Jue, a Chan master of the Song Dynasty) sentences with or without meaning, like a vine relying on a tree, when the tree falls, the vine withers, a good pile of rotten firewood.
。大慧曰。作賊人心虛。雖然如是。恩大難酬。師曰。一人作佛法商量。一人作世諦流佈。撿點將來。總欠悟在。無明見處。也要諸人共知。有句無句。如藤倚樹。樹倒藤枯。響 示眾。江月照。松風吹。面面青山展笑眉。經有經師。論有論師。莫怪老僧無法說。勞汝諸人立片時(面皮厚多少) 示眾。一喝分賓主。照用一時行。要會個中意。日午打三更。諸禪德。與么說話。四棱塌地了也。乃喝一喝曰。且道是賓是主。是照是用。又喝一喝曰。只者是賓。只者是主。只者是照。只者是用。又喝一喝曰。且不是賓。且不是主。且不是照。且不是用。是個甚麼。又喝一喝曰進前求解會。特地斬精靈(費盡娘生氣力要且沒交涉) 示眾。龍門水急。一句截流。茅屋風高。千山起浪。三世諸佛。望風結舌。六代祖師。斫額有分。天下老和尚。仰羨不及。是汝諸人到者里。作么生與無明相見。驀拈拄杖曰。與么與么。人境俱奪。不與么不與么。照用同時。卓一下曰龍生金鳳子。衝破碧琉璃。喝一喝 示眾。世尊拈華。眼裡撒沙。迦葉微笑。全身落草。達磨面壁。皇天苦屈。二祖安心。老鼠居金。德山行棒。莽莽蕩蕩。臨濟下喝。吃鹽止渴。溈山水牯。泥里洗土。仰山插鍬。性命難逃。俱胝豎指。是何道理。雪峰輥毬。老不知羞
【現代漢語翻譯】 現代漢語譯本 大慧（Mahamati，菩薩名）說：『做賊的人心裡虛。雖然是這樣，恩情太大難以報答。』 師父說：『一個人研究佛法，一個人傳播世俗道理。仔細檢查將來，總是欠缺開悟。』無明（Avidya，佛教術語，指對事物真相的迷惑和無知）顯現的地方，也要大家共同知曉。有語句也好，沒有語句也好，就像藤蔓依靠樹木，樹倒了藤蔓也枯萎。 響禪師開示大眾：『江上的月亮照耀，松樹林間清風吹拂，處處青山展現笑顏。經典有講經的法師，論著有研究的論師。不要奇怪老僧沒有什麼可說，勞煩各位站立片刻。（面皮厚多少？）』 響禪師開示大眾：『一喝分清賓主，照與用同時執行。想要領會其中的意思，正午時分卻打三更。』各位禪德，這樣說話，四四方方都塌陷了。於是喝一聲說：『且說這是賓是主，是照是用？』又喝一聲說：『這就是賓，這就是主，這就是照，這就是用。』又喝一聲說：『且不是賓，且不是主，且不是照，且不是用。』那又是什麼？又喝一聲說：『上前求解，特地斬殺精靈（費盡娘生氣力要且沒交涉）。』 響禪師開示大眾：『龍門水流湍急，一句截斷水流。茅屋頂上風勢強勁，千山萬壑掀起波浪。三世諸佛，望風結舌。六代祖師，砍頭有份。天下老和尚，仰慕不及。』各位，到了這裡，要怎樣與無明相見？忽然拿起拄杖說：『這樣這樣，人與境都奪走。不這樣不這樣，照與用同時。』卓杖一下說：『龍生金鳳子，衝破碧琉璃。』喝一聲。 響禪師開示大眾：『世尊拈花（Lord Buddha holding up a flower），眼裡撒沙。迦葉微笑（Mahākāśyapa's smile），全身落草。達磨面壁（Bodhidharma meditating facing a wall），皇天苦屈。二祖安心（Huike pacifying his mind），老鼠居金。德山行棒（Deshan using a stick），莽莽蕩蕩。臨濟下喝（Linji shouting），吃鹽止渴。溈山水牯（Guishan's water buffalo），泥里洗土。仰山插鍬（Yangshan planting a hoe），性命難逃。俱胝豎指（Juzhi raising a finger），是何道理？雪峰輥毬（Xuefeng rolling a ball），老不知羞。』
【English Translation】 English version Mahamati said, 'The heart of a thief is empty. Although it is so, the kindness is too great to repay.' The master said, 'One person studies the Buddha's teachings, and another person spreads worldly principles. Examining them in the future, there is always a lack of enlightenment.' The place where ignorance (Avidya, Buddhist term referring to delusion and ignorance of the true nature of things) appears should also be known by everyone. Whether there are words or not, it is like a vine relying on a tree; when the tree falls, the vine withers. Zen Master Xiang instructed the assembly: 'The river moon shines, the pine forest breeze blows, and green mountains everywhere display smiling faces. Sutras have teachers to explain them, and treatises have scholars to study them. Don't be surprised that this old monk has nothing to say, troubling you all to stand for a moment. (How thick is the skin?)' Zen Master Xiang instructed the assembly: 'One shout distinguishes guest and host, illumination and function operate simultaneously. If you want to understand the meaning within, it is the third watch at noon. ' Fellow Zen practitioners, speaking like this, everything collapses. Then he shouted and said, 'Tell me, is this guest or host, illumination or function?' Then he shouted again and said, 'This is the guest, this is the host, this is the illumination, this is the function.' Then he shouted again and said, 'It is not the guest, it is not the host, it is not the illumination, it is not the function.' What is it then? Then he shouted again and said, 'Come forward to seek understanding, specially slaying the spirits (exhausting the mother's energy is still irrelevant).' Zen Master Xiang instructed the assembly: 'The water at Dragon Gate flows swiftly, one sentence cuts off the flow. The wind on the thatched roof is strong, and thousands of mountains and valleys stir up waves. The Buddhas of the three worlds are speechless with admiration. The Sixth Patriarchs have a share in beheading. The old monks of the world cannot admire enough.' Everyone, having arrived here, how do you meet with ignorance? Suddenly picking up his staff, he said, 'Like this, like this, both person and environment are taken away. Not like this, not like this, illumination and function are simultaneous.' He struck the staff once and said, 'The dragon gives birth to a golden phoenix, breaking through the green glass.' He shouted once. Zen Master Xiang instructed the assembly: 'The World Honored One holding up a flower (Lord Buddha holding up a flower), scattering sand in the eyes. Kashyapa smiling (Mahākāśyapa's smile), his whole body falling into the grass. Bodhidharma facing the wall (Bodhidharma meditating facing a wall), Heaven is bitterly wronged. Huike pacifying his mind (Huike pacifying his mind), a rat dwelling in gold. Deshan using a stick (Deshan using a stick), vast and boundless. Linji shouting (Linji shouting), drinking salt to quench thirst. Guishan's water buffalo (Guishan's water buffalo), washing dirt in the mud. Yangshan planting a hoe (Yangshan planting a hoe), life is hard to escape. Juzhi raising a finger (Juzhi raising a finger), what is the principle? Xuefeng rolling a ball (Xuefeng rolling a ball), old and not knowing shame.'
。石鞏張弓。誑呼盲聾。趙州勘婆。大有誵訛。元沙未徹。話作兩橛。者一隊不唧𠺕老凍儂。生前鹵莽。死後顢頇。罪犯彌天。髑髏遍野。無明忍俊不禁。與渠一坑埋卻。拈拄杖卓一下曰。直得十方世界。風凜凜地。法堂前何止草深一丈。汝諸人向甚麼處出氣。良久曰。擬心湊泊。二鐵圍山。放之自然。七穿八穴。復卓一下(出盡別人丑自羞遮不得。心圓今日忍俊不禁。待欲上前相救。乃云。休休) 客至上堂。披衣登法座。道者是高僧。將謂多奇特。元來百不能。西風吹細雨。落葉滿空庭。有客來相訪。青山自送迎 日本國請法衣上堂。舉石門聰曰。西天二十八祖。盡得傳衣付法。東土六祖之後。得道者多。只傳其法。不傳其衣。無明則不然。衣以表法。故謂之法衣。人能宏道。故謂之法身。無處不遍。無處不明。故謂之法眼。高峰老祖法衣一頂。今日對眾請與高麗國金剛山供養去也。幻住先師法衣一頂。我得來三十年矣。如今大拙首座。又要請歸供養。雖然如是。從上諸祖。各各有三十棒分。無明亦有三十棒分。眾中莫有下得者般毒手者么。有則出來。如無。他時後日。不得向背地裡叫苦叫屈。擊拂下座(大似作賊人自首。爭奈事主不鑒) 至正丁酉六月十四日。示微疾。沐浴更衣。集眾說偈曰。平生饒舌。今日
【現代漢語翻譯】 現代漢語譯本： 石鞏張弓（人名，以張弓射箭為修行方式）。欺騙盲人和聾子。趙州（禪宗大師）勘驗老婦，大有差錯。元沙（人名，禪宗大師）未徹悟，說話斷成兩截。這一隊沒用的老傢伙，生前魯莽，死後糊塗。罪惡彌天，髑髏遍野。無明（指遮蔽真性的愚昧）忍不住發笑，想把他們一起埋掉。拿起拄杖敲一下說：『直使得十方世界，風凜凜地。法堂前何止草深一丈。你們這些人向什麼地方出氣？』良久說：『擬心湊泊，如同兩座鐵圍山。放任自然，七穿八穴。』又敲一下（出盡別人醜事，自己也遮掩不住。心圓今日忍不住發笑，想要上前相救，於是說：『休休』）。 客人來訪上堂說法。披上袈裟登上法座。說道者是高僧，以為有很多奇特之處。原來百無一能。西風吹著細雨，落葉飄滿空庭。有客人來拜訪，青山自然來相迎。 日本國請法衣上堂說法。舉石門聰（人名，禪宗大師）的話說：『西天二十八祖（指印度禪宗的二十八位祖師），都得到傳衣付法。東土六祖（指中國禪宗的六位祖師慧能）之後，得道的人很多，只傳其法，不傳其衣。』無明則不然，衣以表法，所以稱之為法衣。人能弘揚佛道，所以稱之為法身。無處不遍，無處不明，所以稱之為法眼。高峰老祖（人名，禪宗大師）的法衣一件，今日當衆請去高麗國金剛山供養。幻住先師（人名，禪宗大師）的法衣一件，我得到它已經三十年了。如今大拙首座（人名）又要請回去供養。雖然如此，從上諸祖，各各有三十棒的份。無明也有三十棒的份。大眾中莫有能下得了這種毒手的人嗎？有就出來。如果沒有，他時後日，不得在背後叫苦叫屈。』擊拂下座（大似作賊人自首，爭奈事主不鑒）。 至正丁酉（元至正十七年，1357年）六月十四日，示現輕微疾病，沐浴更衣，召集眾人說偈語：『平生饒舌，今日'
【English Translation】 English version: Shi Gong Zhang Gong (name of a person, practicing by drawing a bow and shooting arrows). Deceiving the blind and deaf. Zhao Zhou (Zen master) examines an old woman, with great errors. Yuan Sha (name of a person, Zen master) is not thoroughly enlightened, speaking in broken sentences. This group of useless old fellows, reckless in life, muddle-headed after death. Sins fill the sky, skulls cover the fields. Wu Ming (ignorance that obscures true nature) can't help but laugh, wanting to bury them all together. Picking up the staff and striking it, saying: 'It makes the ten directions of the world, the wind is chilling. In front of the Dharma hall, the grass is more than a zhang deep. Where do you people vent your anger?' After a long time, he said: 'To try to grasp with the mind is like two Iron Mountain Ranges. Letting it be natural, seven holes and eight holes.' He struck again (Exposing all the ugliness of others, one cannot hide oneself. Xin Yuan (name of a person) couldn't help but laugh today, wanting to come forward to help, so he said: 'Stop, stop'). A guest comes to the hall to give a Dharma talk. Draping the robe and ascending the Dharma seat. Saying that the speaker is a high monk, thinking there are many peculiarities. Originally, he is incapable of anything. The west wind blows fine rain, and fallen leaves fill the empty courtyard. When guests come to visit, the green mountains naturally welcome them. Japan requests the Dharma robe to ascend the hall to give a Dharma talk. Quoting Shi Men Cong (name of a person, Zen master) saying: 'The twenty-eight ancestors of the Western Heaven (referring to the twenty-eight Indian Zen ancestors) all received the transmission of the robe and the Dharma. After the Sixth Ancestor of the Eastern Land (referring to Huineng, the Sixth Chinese Zen Ancestor), many people attained the Way, but only transmitted the Dharma, not the robe.' Wu Ming is not like that, the robe represents the Dharma, so it is called the Dharma robe. People can promote the Buddha's Way, so it is called the Dharma body. Nowhere is not pervasive, nowhere is not clear, so it is called the Dharma eye. The Dharma robe of Old Ancestor Gao Feng (name of a person, Zen master), today in front of everyone, is requested to be offered to Mount Kumgang in Goryeo. The Dharma robe of the late teacher Huanzhu (name of a person, Zen master), I have had it for thirty years. Now the chief seat Dazhuo (name of a person) wants to ask to take it back for offering. Although it is so, each of the ancestors from above has thirty blows. Wu Ming also has thirty blows. Is there anyone in the crowd who can deliver such a poisonous hand? If there is, come out. If not, in the future, do not complain in secret.' Striking the seat and descending (It's like a thief confessing himself, but the victim doesn't recognize it). On the 14th day of the sixth month of the Dingyou year of Zhizheng (the 17th year of the Zhizheng era of the Yuan Dynasty, 1357), showing a slight illness, bathing and changing clothes, gathering the crowd and saying a verse: 'All my life I have been talkative, today'
敗闕。一句轟天。正法眼滅。奄然而逝(平生敗闕。今日遮羞。正法眼滅。臨濟出頭)師世壽七十四。僧臘五十六。弟子用陶龕。奉全身瘞于青松庵。謚佛慧鑒禪師。
蘇州府師子林天如惟則禪師
吉安廬陵譚氏子。受業禾山。得法中峰。住后。僧問佛佛授手。祖祖相傳。畢竟傳個甚麼。師曰。腳未跨門。與你三十棒了也 問達磨不來東土。二祖不往西天。還有為人處也無。師曰。有。曰如何是為人處。師曰。浴院裡燈籠。笑破半邊口。曰莫便是學人轉身處么。師曰。上天無路。入地無門。曰今日多幸得聞師子吼也。師便喝。僧禮拜。師曰。拜則任你拜。者一喝不曾倒地在(既不倒地用扶作么) 問如來一音演說法。眾生隨類各得解。未審和尚如何為人。曰蝦蟆𨁝跳上天。蚯蚓驀過東海。曰恁么則超佛越祖去也。師曰。你向那裡見得。曰今古應無墜。分明在目前。師曰。杜撰禪和 華嚴會。僧問無邊剎境。自他不隔于毫端。既有自他。如何不隔。師曰。懷州牛吃禾。益州馬腹脹。曰十世古今。始終不離於當念。既有始終。如何不離。師曰。天下覓醫人。灸豬左膊上。曰此會翻宣教典。毋勞說禪。且望和尚直譚教文。師曰。山僧無兩個舌頭。曰一真法界。十種元門。還有自他終始也無。師喝曰。那得許多骨
【現代漢語翻譯】 現代漢語譯本： 敗闕（指修行上的缺失）。一句轟天（指開悟的言語如雷霆般震撼）。正法眼滅（指真正的佛法難以顯現）。奄然而逝（指無聲無息地圓寂）（平生敗闕，今日遮羞，正法眼滅，臨濟出頭）。禪師世壽七十四歲，僧臘五十六年。弟子用陶龕安奉全身，埋葬于青松庵。謚號為佛慧鑒禪師。
蘇州府師子林天如惟則禪師
吉安廬陵譚氏之子。在禾山受業，得法于中峰。住持后，有僧人問：『佛佛授手，祖祖相傳，究竟傳的是什麼？』師說：『腳未跨入門，就給你三十棒了！』問：『達磨（菩提達摩，將禪宗傳入中國的印度僧人）不來東土，二祖（慧可，禪宗二祖）不往西天，還有為人處嗎？』師說：『有。』曰：『如何是為人處？』師說：『浴院裡的燈籠，笑破半邊口。』曰：『莫非是學人轉身處嗎？』師說：『上天無路，入地無門。』曰：『今日多幸得聞師子吼也。』師便喝。僧人禮拜。師說：『拜則任你拜，這一喝不曾倒地在（既然沒有倒地，用扶作什麼）？』問：『如來一音演說法，眾生隨類各得解，未審和尚如何為人？』曰：『蝦蟆𨁝跳上天，蚯蚓驀過東海。』曰：『恁么則超佛越祖去也。』師說：『你向哪裡見得？』曰：『今古應無墜，分明在目前。』師說：『杜撰禪和。』華嚴會，僧人問：『無邊剎境，自他不隔于毫端，既有自他，如何不隔？』師說：『懷州牛吃禾，益州馬腹脹。』曰：『十世古今，始終不離於當念，既有始終，如何不離？』師說：『天下覓醫人，灸豬左膊上。』曰：『此會翻宣教典，毋勞說禪，且望和尚直譚教文。』師說：『山僧無兩個舌頭。』曰：『一真法界，十種元門，還有自他終始也無？』師喝曰：『那得許多骨頭？』
【English Translation】 English version: 'Bai Que' (Deficiencies in practice). 'Yi Ju Hong Tian' (A phrase that shakes the heavens). 'Zheng Fa Yan Mie' (The true Dharma eye extinguished). 'Yan Ran Er Shi' (Passed away silently) (Deficiencies in practice throughout life, concealing shame today, the true Dharma eye extinguished, Linji emerges). The Master's age was seventy-four, and his monastic age was fifty-six. His disciples used a pottery urn to enshrine his whole body, which was buried at Qing Song Hermitage. His posthumous title was Chan Master Fohui Jian.
Chan Master Tianru Weize of Shizilin, Suzhou Prefecture
A son of the Tan family of Luling, Ji'an. He received instruction at Heshan and obtained the Dharma from Zhongfeng. After residing there, a monk asked: 'Buddhas hand over to Buddhas, patriarchs transmit to patriarchs, what exactly is being transmitted?' The Master said: 'Before your foot crosses the threshold, you'll receive thirty blows!' Asked: 'Bodhidharma (達磨, Indian monk who brought Zen to China) did not come to the Eastern Land, and the Second Patriarch (慧可, Huike, the Second Patriarch of Zen) did not go to the Western Heaven, is there still a way to help people?' The Master said: 'Yes.' Said: 'What is the way to help people?' The Master said: 'The lantern in the bathhouse, its mouth split in laughter.' Said: 'Could that be where the student turns around?' The Master said: 'There is no road to ascend to heaven, no gate to enter the earth.' Said: 'Today, I am fortunate to hear the lion's roar.' The Master then shouted. The monk bowed. The Master said: 'Bow as you wish, but this shout has not fallen to the ground (Since it hasn't fallen, what is there to support)?' Asked: 'The Tathagata (如來, Buddha) expounds the Dharma with one sound, and sentient beings each understand according to their kind. I wonder how the Master helps people?' Said: 'A toad leaps to the sky, an earthworm crosses the Eastern Sea.' Said: 'In that case, one surpasses the Buddhas and transcends the Patriarchs.' The Master said: 'Where did you see that?' Said: 'From ancient times to the present, there should be no fall, it is clearly before my eyes.' The Master said: 'Fabricated Zen practitioner.' At the Huayan Assembly, a monk asked: 'In the boundless Buddha-lands, self and other are not separated by a hair's breadth. Since there is self and other, how are they not separated?' The Master said: 'The ox of Huaizhou eats the grain, the horse of Yizhou has a bloated belly.' Said: 'The ten ages, past and present, from beginning to end, are not separate from the present moment. Since there is beginning and end, how are they not separate?' The Master said: 'Searching for a doctor throughout the world, cauterizing the pig's left shoulder.' Said: 'This assembly turns and proclaims the scriptures, there is no need to speak of Zen, I hope the Master will directly discuss the scriptural text.' The Master said: 'This mountain monk has no two tongues.' Said: 'The One True Dharma Realm, the Ten Profound Gates, is there still self, other, beginning, and end?' The Master shouted: 'Where do you get so many bones?'
董來。曰既無許多骨董。畢竟華嚴所說何義。師曰。說華嚴。曰離卻法界元門。華嚴經在甚處。師曰。在你諸人手裡。曰與么則信受奉行去也。師曰。贈你三文買草鞋 問德山小參不答話。問話者三十棒。意作么生。師曰。我者里不打。有問即答。曰無法可說。是名說法。又作么生。師拈棒。僧便走。師曰。作賊人心虛 問禪門一派。分為五宗。其間還有優劣也無。師曰。五五二十五。曰臨濟一宗。兒孫遍地。他有何長處。師曰。細魚咬斷鸕鶿腳。白鷺驚飛上樹梢。曰涅槃心易曉。差別知難明。五宗異同。請師開示。師曰。退後三步 示眾。趙州道個無字。開口見心肝。因甚諸人自生障礙。有僧請益曰。蠢動含靈。皆有佛性。為甚狗子獨無。師曰。莫說狗子。直饒你問他釋迦彌勒還有佛性也無。他也道無。僧曰。趙州禪在口唇邊。因甚只會道個無字。師曰。趙州見處只到者里。僧曰。和尚不肯趙州那。師曰。是。僧曰。趙州是古佛。因甚不肯他。師曰。趙州在那裡。隨後便喝 示眾。諸方有海蠡禪。海蚌禪。鐵刬禪。老僧者里卻似水上葫蘆。觸著便動。捺著便轉。活鱍鱍地。無你奈何處。昨日一陽來複。見說生根了也。諸人為我提起看 示眾。有時伸出佛手。有時放出驢腳。錯。有時拍禪床。有時擊香桌。錯。有時舌
【現代漢語翻譯】 現代漢語譯本： 僧人董來問道：『既然沒有許多古董，那麼《華嚴經》（Avatamsaka Sutra）所說的究竟是什麼意思？』 師父回答：『說的是《華嚴經》（Avatamsaka Sutra）。』 僧人問：『如果離開了法界元門，《華嚴經》（Avatamsaka Sutra）又在哪裡呢？』 師父回答：『就在你們諸位的手裡。』 僧人說：『既然如此，我就信受奉行了。』 師父說：『送你三文錢買草鞋。』
有人問：『德山禪師小參時不回答問題，提問的人反而要挨三十棒，這是什麼意思？』 師父回答：『我這裡不打人，有人問我就回答。』 僧人問：『「無法可說，是名說法」，又該怎麼理解呢？』 師父拿起棒子，僧人便跑開了。 師父說：『做賊的人心虛。』
有人問：『禪門一派，分為五宗，這其中還有優劣之分嗎？』 師父回答：『五五二十五。』 僧人問：『臨濟宗（Linji school）的子孫遍佈天下，他有什麼長處呢？』 師父回答：『細小的魚能咬斷鸕鶿的腳，白鷺受驚嚇飛上樹梢。』 僧人問：『涅槃（Nirvana）之心容易理解，差別之理難以明白，五宗的異同，請師父開示。』 師父說：『退後三步。』
師父開示大眾：趙州禪師說了一個「無」字，就開口見心肝了，為什麼諸位自己生出障礙呢？ 有僧人請教說：『蠢動的含靈，都有佛性，為什麼狗子唯獨沒有呢？』 師父說：『不要說狗子，就算你問他釋迦牟尼（Sakyamuni Buddha）、彌勒佛（Maitreya Buddha）還有沒有佛性，他也會說沒有。』 僧人說：『趙州禪師的禪就在口頭上，為什麼只會說一個「無」字呢？』 師父說：『趙州禪師的見地只到這裡。』 僧人問：『和尚您不認可趙州禪師嗎？』 師父說：『是。』 僧人問：『趙州禪師是古佛，為什麼不認可他呢？』 師父說：『趙州禪師在哪裡？』隨後便喝斥一聲。
師父開示大眾：諸方有海螺禪、海蚌禪、鐵鏟禪，老僧我這裡卻像水上的葫蘆，觸碰就動，按壓就轉，活潑潑地，你們拿我沒辦法。昨日一陽來複（冬至），見說生根了，諸位為我提起來看看。 師父開示大眾：有時伸出佛手，有時放出驢腳，錯。有時拍禪床，有時擊香桌，錯。有時舌
【English Translation】 English version: Donglai asked: 'Since there are not many antiques, what exactly does the Avatamsaka Sutra (華嚴經) speak of?' The master replied: 'It speaks of the Avatamsaka Sutra (華嚴經).' The monk asked: 'If one departs from the original gate of the Dharmadhatu (法界元門), where is the Avatamsaka Sutra (華嚴經)?' The master replied: 'It is in the hands of all of you.' The monk said: 'If so, then I will believe, accept, and practice it.' The master said: 'I'll give you three coins to buy straw sandals.'
Someone asked: 'When Deshan (德山) held a small assembly, he did not answer questions, and those who asked questions were given thirty blows. What does this mean?' The master replied: 'I don't hit people here; if someone asks, I answer.' The monk asked: '"There is no Dharma that can be spoken of, therefore it is called speaking Dharma." How should this be understood?' The master picked up the stick, and the monk ran away. The master said: 'A thief has a guilty conscience.'
Someone asked: 'The Chan (禪) school is divided into five schools. Are there any superior or inferior among them?' The master replied: 'Five fives are twenty-five.' The monk asked: 'The Linji (臨濟) school has descendants all over the world. What are its strengths?' The master replied: 'Small fish can bite off the feet of cormorants, and egrets fly up to the treetops in fright.' The monk asked: 'The mind of Nirvana (涅槃) is easy to understand, but the differences are difficult to understand. Please explain the similarities and differences of the five schools.' The master said: 'Step back three steps.'
The master instructed the assembly: Zhaozhou (趙州) said a word 'wu' (無, no), and the heart and liver were revealed. Why do you all create obstacles for yourselves? A monk asked for instruction: 'All moving and sentient beings have Buddha-nature. Why is it that only dogs do not have it?' The master said: 'Don't talk about dogs. Even if you ask him whether Sakyamuni (釋迦牟尼) or Maitreya (彌勒佛) have Buddha-nature, he will also say no.' The monk said: 'Zhaozhou's (趙州) Chan is on the tip of his tongue. Why does he only say the word "wu" (無, no)?' The master said: 'Zhaozhou's (趙州) understanding only reaches this point.' The monk asked: 'Does the abbot not approve of Zhaozhou (趙州)?' The master said: 'Yes.' The monk asked: 'Zhaozhou (趙州) is an ancient Buddha. Why not approve of him?' The master said: 'Where is Zhaozhou (趙州)?' Then he shouted.
The master instructed the assembly: In various places, there is conch Chan, clam Chan, and iron shovel Chan. This old monk here is like a gourd on the water, moving when touched and turning when pressed, lively and free, and you can't do anything to me. Yesterday, the yang returned (winter solstice), and it is said that it has taken root. Everyone, lift it up and take a look for me. The master instructed the assembly: Sometimes extending a Buddha's hand, sometimes releasing a donkey's foot, wrong. Sometimes slapping the meditation bed, sometimes striking the incense table, wrong. Sometimes the tongue
生毛。唇生醭。拄杖長年靠壁角。臨濟德山鼻孔。一時穿卻。錯。諸禪德。曏者三個錯處。認得老僧。請你吃無面䬪饦。(眼裡少瞳腦後沒骨。剮之無皮。殺之無血。只有者張臭嘴。左看也看不得。右看也看不得。商量沒處安放他送到寶珠巷口。朱三益家雜貨作坊架子下。壁角落頭。做個徒弟老師撒急尿底大瓦鱉) 示眾。臨濟大師道。我者里是活祖師西來意。一切臨時。要用便用。遂拈拂子搖曳曰。我者里也是活底。要用便用。一切臨時。且道與臨濟底是同是別。擊一擊。擲下曰。臨濟大師。猶欠者一著在(者。者。者。心圓今日何故口門窄) 示眾。佛祖行不到處。行取一步。佛祖說不到處。說取一句。召眾曰。一鋪是九里。三鋪廿七里。者個是佛祖行不到處。老僧行到。今日初三。明日初四。後日初五。者個是佛祖說不到處。老僧說到。喝一喝曰。寧與有智人廝罵。莫與無智人說話 示眾。跛者命在杖。渡者命在舟。有來由。沒來由。一身還有一身愁。衲僧門下。奪食驅牛。擬著眼看。便與閉卻戶牖。擬開口道。便與塞卻咽喉。夜廊無月不點火。露柱從教撞破頭 示眾。慈悲不是佛。忿怒不是魔。明州布袋。橫拖豎拖。人人自屎不覺臭。凈潔地上正好放屙。金窠草窠。相去幾何。歲寒落葉無人掃。一任門前堆積
【現代漢語翻譯】 現代漢語譯本 生毛，嘴唇上生瘡痂。拄著枴杖的老年人靠在墻角。（形容衰老無用）臨濟（Linji，禪宗大師）和德山（Deshan，唐代禪宗大師）的鼻孔，一時都被穿透。（比喻頓悟）錯！各位禪德，剛才這三個錯處，認得老僧嗎？請你吃無面馎飥。（形容老僧的醜態：眼裡沒有瞳仁，腦後沒有骨頭，剮了沒有皮，殺了沒有血，只有這張臭嘴，左看右看都不行，商量沒地方安放他，送到寶珠巷口朱三益家的雜貨作坊架子下，墻角落頭，做個徒弟老師撒急尿的大瓦鱉。） 示眾。臨濟大師（Linji，禪宗大師）說：『我這裡是活祖師西來意，一切臨時，要用便用。』於是拿起拂子搖晃說：『我這裡也是活的，要用便用，一切臨時。』且說與臨濟（Linji，禪宗大師）的是同是別？擊打一下，擲下拂子說：『臨濟大師（Linji，禪宗大師），還欠缺這一著。』（這，這，這，心圓今日為何口門窄？） 示眾。佛祖（Buddha，佛教創始人）行不到的地方，行取一步；佛祖（Buddha，佛教創始人）說不到的地方，說取一句。召集大眾說：『一鋪是九里，三鋪二十七里，這個是佛祖（Buddha，佛教創始人）行不到的地方，老僧行到。今日初三，明日初四，後日初五，這個是佛祖（Buddha，佛教創始人）說不到的地方，老僧說到。』喝一聲說：『寧願與有智慧的人爭吵，也不與沒有智慧的人說話。』 示眾。跛子性命在於枴杖，渡河的人性命在於船。有來由，沒來由，自身還有一身愁。衲僧門下，奪食驅牛。想要著眼看，便與你關閉門窗；想要開口說，便與你塞住咽喉。夜廊無月不點火，露柱任憑撞破頭。 示眾。慈悲不是佛（Buddha，佛教創始人），忿怒不是魔。明州布袋（Mingzhou Budai，彌勒佛的化身），橫拖豎拖。人人自己的屎不覺得臭，乾淨的地上正好放屎。金窠草窠，相去幾何？歲寒落葉無人掃，任憑門前堆積。
【English Translation】 English version Hair grows, scabs form on the lips. An old man with a cane leans against the wall. (Describes being old and useless.) Linji (Linji, a Chan master) and Deshan's (Deshan, a Tang Dynasty Chan master) nostrils are pierced through at once. (A metaphor for sudden enlightenment.) Wrong! All you Chan practitioners, do you recognize this old monk with these three mistakes? I invite you to eat noodles without a face. (Describes the old monk's ugliness: eyes without pupils, no bones behind the head, no skin when flayed, no blood when killed, only this stinky mouth, unbearable to look at from the left or right, no place to put him after discussion, send him to the sundries workshop frame of Zhu Sanyi's house at the entrance of Baozhu Lane, in the corner of the wall, to be a large tile turtle who is a disciple and teacher who urgently urinates.) Instructing the assembly. Master Linji (Linji, a Chan master) said, 'Here I have the living patriarch's intention in coming from the West, everything is temporary, use it when you need it.' Then he picked up the whisk and shook it, saying, 'Here I am also alive, use it when you need it, everything is temporary.' Now, is it the same or different from Linji (Linji, a Chan master)? Strike once, throw down the whisk, and say, 'Master Linji (Linji, a Chan master) is still lacking this move.' (This, this, this, why is the mouth narrow when the heart is round today?) Instructing the assembly. Take a step where the Buddhas (Buddha, founder of Buddhism) and patriarchs cannot go; say a word where the Buddhas (Buddha, founder of Buddhism) and patriarchs cannot speak. Summoning the assembly, he said, 'One pu is nine li, three pu is twenty-seven li, this is where the Buddhas (Buddha, founder of Buddhism) and patriarchs cannot go, the old monk has gone. Today is the third, tomorrow is the fourth, the day after tomorrow is the fifth, this is where the Buddhas (Buddha, founder of Buddhism) and patriarchs cannot speak, the old monk has spoken.' Shouting, he said, 'I would rather quarrel with a wise man than speak with a fool.' Instructing the assembly. A cripple's life depends on his crutch, a ferryman's life depends on his boat. There is a reason, there is no reason, one body still has one's own sorrow. Under the gate of the monastic, snatch food and drive away cattle. If you try to look with your eyes, I will close the doors and windows for you; if you try to open your mouth to speak, I will block your throat. In the moonless night corridor, do not light a fire; let the dew-covered pillar be smashed. Instructing the assembly. Compassion is not the Buddha (Buddha, founder of Buddhism), anger is not the demon. Mingzhou Budai (Mingzhou Budai, incarnation of Maitreya Buddha), dragging horizontally and vertically. Everyone does not smell the stench of their own excrement, it is good to defecate on the clean ground. Golden nests and grass nests, how far apart are they? In the cold season, fallen leaves are not swept away, let them pile up in front of the door.
多 示眾。天如老漢一個呆僧爭。奈諸人認他不著。道他卓卓巍巍。他卻藞藞䕢䕢道他藞藞䕢䕢。他又卓卓巍巍。或時做善知識模樣談元說妙。或時現三頭六臂。發瞋發惡。如是等處。一一認他不著。殊不知老漢不在諸人眼睛裡。卻在諸人鼻孔里。諸人不信。伸手摸看。總饒摸他不著。也摸著自家鼻孔 示眾。舉臨濟道。我在黃檗先師處吃六十痛棒。如蒿枝拂相似。師曰。好個頑皮癩骨。不知痛癢底粗漢。何似近代兒孫。個個皮下有血。動著他絲毫不得也。奇哉 示眾。舉百丈野狐因緣。師曰。前云不落。后云不昧。引得野狐。隨群逐隊。當時若下得者一喝。前後五百生一時粉碎 示眾。釋迦老子推不開。達磨大師趕不出。引得一畝之田。三蛇九鼠。盡道呼蛇易。遣蛇難。拍膝曰。有甚麼難。家有白澤之圖。必無如是妖怪 示眾。女子臨出嫁時。治家作活之法。一一請教父母。惟有生子養子。不待教而自能。所以俗書曰。未有學養子。而後嫁者也。誠哉。近代宗門衲子則不然。先學說法。然後學做佛。寧可不做得佛。不可不會說法。怪哉 師不領院事。居恒隨機開導。行省平章。咸稽顙執弟子禮。屢起浙江諸名山。堅卻不赴。遁跡吳淞間。弟子就吳中構地結屋。如叢林規制。名師子林。居十有三年。道價日振。至正甲
【現代漢語翻譯】 現代漢語譯本 多，示眾。天如老漢（指天如禪師）是一個呆笨的和尚，爭論不休。無奈眾人不認識他，說他高大威嚴，他卻邋邋遢遢。說他邋邋遢遢，他又高大威嚴。有時做善知識（指有德行的師父）的模樣，談論玄妙的道理；有時現出三頭六臂，發怒發惡。像這些地方，一一都認不出他。殊不知老漢不在你們的眼睛裡，卻在你們的鼻孔里。你們不信，伸手去摸，總饒你們摸不著他，也摸著了自己的鼻孔。 示眾。舉臨濟禪師的話：『我在黃檗（指黃檗希運禪師）先師處吃六十痛棒，像蒿枝拂過一樣。』天如禪師說：『好一個頑皮的癩骨頭，不知痛癢的粗漢。哪裡像近代的兒孫，個個皮下有血，動他絲毫不得。』奇怪啊！ 示眾。舉百丈野狐的因緣。天如禪師說：『前說不落因果，后說不昧因果，引得野狐，隨群逐隊。當時如果下得一喝，前後五百生一時粉碎。』 示眾。釋迦老子推不開，達磨大師趕不出，引得一畝之田，三蛇九鼠。都說呼喚蛇容易，遣走蛇難。拍膝說：『有什麼難的？家有白澤（古代神獸，能說人話，通萬物之情）之圖，必沒有這樣的妖怪。』 示眾。女子臨出嫁時，治家作活的方法，一一請教父母。唯有生子養子，不待教而自能。所以俗話說：『沒有學養子，而後嫁人的。』誠然如此。近代的宗門衲子（指僧人）則不然，先學說法，然後學做佛。寧可不做佛，不可不會說法。怪哉！ 天如禪師不領院事，居常隨機開導。行省平章（官名）等，都叩頭行弟子禮。多次推辭浙江諸名山的邀請，堅決不赴任，隱遁在吳淞一帶。弟子們在吳中（地名）構築土地，建造房屋，如同叢林的規制，名為獅子林。居住十三年，道價日漸興盛。至正甲申年（1344年）
【English Translation】 English version The Master often addressed the assembly, saying: 『Old Man Tianru (referring to Chan Master Tianru) is a foolish monk who is always arguing. Unfortunately, people don't recognize him, saying he is tall and majestic, but he is actually slovenly. When they say he is slovenly, he is actually tall and majestic. Sometimes he acts like a virtuous teacher, discussing profound principles; sometimes he manifests with three heads and six arms, becoming angry and evil. In all these situations, no one recognizes him. Little do they know that the old man is not in their eyes, but in their nostrils. If you don't believe it, reach out and touch, even if you can't touch him, you'll touch your own nostrils.』 Addressing the assembly, he quoted Chan Master Linji: 『When I was with my former teacher Huangbo (referring to Chan Master Huangbo Xiyun), I received sixty blows, like being brushed by artemisia.』 Tianru said: 『What a naughty, scabby bone, a crude man who doesn't know pain. How different from the modern descendants, each with blood under their skin, unable to be touched even slightly. How strange!』 Addressing the assembly, he cited the story of the Baizhang Wild Fox. Tianru said: 『The former said not falling into causality, the latter said not being obscured by causality, leading the wild fox to follow the crowd. If a shout had been given at that time, the previous and subsequent five hundred lives would have been shattered at once.』 Addressing the assembly, he said: 『Sakyamuni Buddha cannot be pushed away, and Bodhidharma cannot be driven out, leading to three snakes and nine rats in one acre of land. Everyone says it's easy to summon a snake, but difficult to send it away.』 He clapped his knee and said: 『What's so difficult? If you have a picture of Baize (an ancient mythical creature that can speak human language and understand the feelings of all things), there will be no such monsters.』 Addressing the assembly, he said: 『When a woman is about to marry, she asks her parents about the methods of managing the household. Only in giving birth and raising children does she not need to be taught, but is naturally able to do so. Therefore, a common saying goes: 'There is no one who learns to raise children before marrying.' How true. Modern monks of the Zen school are not like this. They first learn to preach, then learn to become Buddhas. They would rather not become Buddhas than not know how to preach. How strange!』 Chan Master Tianru did not manage the monastery, but often gave impromptu guidance. Provincial governors and other officials all bowed and performed the disciple's salute. He repeatedly declined invitations from famous mountains in Zhejiang, firmly refusing to take office, and went into seclusion in the Wusong area. His disciples built land and houses in Wuzhong, according to the regulations of the monastery, and named it Lion Grove Garden. He lived there for thirteen years, and his reputation grew day by day. In the Jia Shen year of the Zhizheng era (1344).
午。帝師錫以佛心普濟文慧大辨禪師號。兼賜金襕法衣。示寂后。塔於水西原。
杭州府徑山呆庵敬中普莊禪師
臺之仙居袁氏子。依天童左庵芟染。久之不契。出遊。參了堂于天寧。堂問何來。師曰。天童。堂曰。冒雨沖寒。著甚死急。師曰。正為生死事急。堂曰。如何是生死事。師以坐具作摵勢。堂曰。敢來者里捋虎鬚。參堂去。一日室中舉庭前柏樹子話。師擬開口。堂劈口便掌。從此悟入。初出世撫州北禪。后遷云居 問新到。我者里虎狼塞路。荊棘參天。上人到來。有何忙事。曰特來禮拜和尚。師曰。入門一句則不問。腳跟下草鞋甚處得來。僧擬議。師便喝。又問昨離何處。曰廬山。師曰。不勞再勘 師嘗勘僧曰。近奉公文。務要打點上座。僧曰。某甲不是奸細。師曰。也須勘過始得。曰和尚莫倚勢欺人。師展手曰。把將公驗來。僧擬議。師便掌。一僧曰。久聞和尚有此機要。師曰。山僧失利。一僧問承聞和尚有打點之機。是否。師熟視曰。汝來自首那曰。學人掀倒禪床去也。師曰。汝是甚處人。曰高著眼。師曰。者依草附木底精靈 剷草次。僧問。者片田地。幾時鋤得乾淨。師舉起鋤頭曰。未審上座喚作甚麼。僧無語。師拋下鋤頭曰。者片田地。幾時刬得乾淨 問騎虎頭。收虎尾。中間事作么
【現代漢語翻譯】 現代漢語譯本： 午時，皇帝賜予帝師佛心普濟文慧大辨禪師的稱號，並賜予金襕法衣。圓寂后，塔葬於水西原。
杭州府徑山呆庵敬中普莊禪師
普莊禪師是臺州仙居袁氏之子，依止天童左庵剃度。很久之後，仍然沒有領悟。於是出遊，參訪了天寧的了堂禪師。了堂禪師問他從哪裡來，普莊禪師回答說：『天童。』了堂禪師說：『冒著雨，頂著寒冷，這麼著急是為什麼？』普莊禪師說：『正是爲了生死大事著急。』了堂禪師說：『如何是生死大事？』普莊禪師用坐具做了個摔打的姿勢。了堂禪師說：『竟敢在這裡捋虎鬚。』讓他去參堂。 一天，了堂禪師在室內舉『庭前柏樹子』的話頭。普莊禪師剛要開口，了堂禪師劈頭就是一掌。普莊禪師從此開悟。最初在撫州北禪開法，後來遷往云居。 有僧人新來，普莊禪師問：『我這裡虎狼擋路，荊棘遍地，上人到來，有什麼事？』僧人說：『特來禮拜和尚。』普莊禪師說：『入門一句則不問，腳跟下的草鞋從哪裡來的？』僧人猶豫不決，普莊禪師便喝斥。又問：『昨天從哪裡離開？』僧人說：『廬山。』普莊禪師說：『不勞再勘（不需要再審查）。』 普莊禪師曾經勘驗僧人說：『最近奉了公文，務必要打點上座。』僧人說：『某甲不是奸細。』普莊禪師說：『也必須勘驗過才行。』僧人說：『和尚不要倚仗權勢欺負人。』普莊禪師伸出手說：『把公驗拿來。』僧人猶豫不決，普莊禪師便打了他一掌。一個僧人說：『久聞和尚有此機要。』普莊禪師說：『山僧失利。』一個僧人問：『聽說和尚有打點的機要，是嗎？』普莊禪師仔細地看著他說：『你來自首是哪一天？學人要掀倒禪床去了。』普莊禪師說：『你是哪裡人？』僧人說：『高著眼。』普莊禪師說：『這些依草附木的精靈。』 剷草時，僧人問：『這片田地，什麼時候才能鋤乾淨？』普莊禪師舉起鋤頭說：『不知道上座叫它什麼？』僧人無語。普莊禪師放下鋤頭說：『這片田地，什麼時候才能鏟乾淨？』 問：『騎在虎頭上，收住虎尾，中間的事怎麼做？』
【English Translation】 English version: At noon, the emperor bestowed upon the Imperial Teacher the title of 'Greatly Eloquent Zen Master of Universal Salvation with the Buddha-mind,' and also granted him a gold-embroidered kasaya (法衣). After his passing, his stupa (塔) was built at the Shui Xi Plain.
Zen Master Pu Zhuang Jingzhong of Daian Temple, Jingshan, Hangzhou Prefecture
Zen Master Pu Zhuang was a son of the Yuan family of Xianju, Taizhou. He was tonsured (剃度) under Zuo'an of Tiantong Temple. After a long time without realization, he traveled and visited Zen Master Liaotang at Tianning Temple. Zen Master Liaotang asked him where he came from. Zen Master Pu Zhuang replied, 'Tiantong.' Zen Master Liaotang said, 'Braving the rain and enduring the cold, why are you in such a hurry?' Zen Master Pu Zhuang said, 'Precisely because the matter of birth and death is urgent.' Zen Master Liaotang said, 'What is the matter of birth and death?' Zen Master Pu Zhuang made a gesture of throwing down the sitting cloth. Zen Master Liaotang said, 'You dare to stroke the tiger's whiskers here.' He told him to go to the meditation hall. One day, in the room, Zen Master Liaotang brought up the topic of 'the cypress tree in front of the courtyard.' Zen Master Pu Zhuang was about to speak when Zen Master Liaotang slapped him in the face. From this, Zen Master Pu Zhuang attained enlightenment. He first opened a Dharma hall at Beichan Temple in Fuzhou, and later moved to Yunju Temple. When a new monk arrived, Zen Master Pu Zhuang asked, 'Here, tigers and wolves block the road, and thorns fill the sky. What business brings you here, Venerable?' The monk said, 'I have come specifically to pay respects to the Abbot.' Zen Master Pu Zhuang said, 'I won't ask about the phrase upon entering the gate, but where did you get the straw sandals under your feet?' The monk hesitated, and Zen Master Pu Zhuang shouted at him. He then asked, 'Where did you leave from yesterday?' The monk said, 'Mount Lu.' Zen Master Pu Zhuang said, 'No need for further investigation (勘).' Zen Master Pu Zhuang once examined a monk, saying, 'Recently, I received an official document, requiring me to take care of the senior seat.' The monk said, 'I am not a spy.' Zen Master Pu Zhuang said, 'It is still necessary to examine you.' The monk said, 'Abbot, do not rely on your power to bully people.' Zen Master Pu Zhuang extended his hand and said, 'Bring the official verification.' The monk hesitated, and Zen Master Pu Zhuang slapped him. A monk said, 'I have long heard that the Abbot has this crucial point.' Zen Master Pu Zhuang said, 'This mountain monk has lost.' A monk asked, 'I have heard that the Abbot has the crucial point of taking care, is that so?' Zen Master Pu Zhuang looked at him carefully and said, 'Which day did you come to confess? This student will overturn the Zen bed.' Zen Master Pu Zhuang said, 'Where are you from?' The monk said, 'High eyes.' Zen Master Pu Zhuang said, 'These spirits that cling to grass and rely on wood.' While weeding, a monk asked, 'When will this field be weeded clean?' Zen Master Pu Zhuang raised the hoe and said, 'I don't know what the Venerable calls it?' The monk was speechless. Zen Master Pu Zhuang put down the hoe and said, 'When will this field be weeded clean?' Question: 'Riding on the tiger's head, holding the tiger's tail, what to do in between?'
生。師曰。渠儂得自由。曰只如古人道我也弄不出。意旨如何。師曰。入水見長人 僧請益。師曰。汝自己分上少個甚麼。卻來請益。僧擬對。師曰。缽盂口向天。曰此是古人底。師曰。老僧用得恰好。曰如何是奇特事。師曰。千年田。八百主。曰學人不會。師曰。至今將不去。留與老農耕 問如何是道。師曰。木落崖石出。曰只如先德云。山上有鯉魚。井底有蓬塵。意作么生。師曰。見之不取。思之千里 示眾。宗師家不得已。一言半句。無非為學者抽釘拔楔。解粘去縛。如善舞太阿。自然不傷其手。近代據師位。訓學徒。記持文字。崇飾語言。誇耀後來。增長惡習。不知有自己出身路。如衣壞絮行棘林中。不能自由。少林直指之宗。於此墜地。良可痛傷。汝輩行腳。各須帶眼。莫教墮他網中。出頭不得。只如古人道。入此門來。莫存知解。若約山僧見處。直饒知解頓忘。猶是門外漢。到者里。須辨緇素始得。珍重 上堂。老僧開荒時。於法堂基上。掘得一個鈯斧子。久聚兄弟。若用得著者。兩手分付。若是荷負不去。老僧收得來。著甚死急。不如飏向擸𢶍堆頭。從他日炙風吹去也。驀拈拄杖卓一下曰。鞭起鐵牛耕大地。誰能井底種林檎 上堂。舉盤山示眾。心月孤圓。光吞萬象。光非照境。境亦非存。光境俱忘。
【現代漢語翻譯】 現代漢語譯本： 僧：老師，他們得到了自由。 師（雲門文偃禪師）：你說的古人說『我也弄不出』，是什麼意思？ 師：入水見長人（比喻深入其中才能領悟）。 僧請教。 師：你自身缺少什麼，卻來請教？ 僧人想要回答。 師：缽盂口向天（比喻一無所得）。 僧：這是古人的說法。 師：老僧用得正好。 僧：如何是奇特事？ 師：千年田，八百主（比喻事物變化無常）。 僧：學人不會。 師：至今將不去，留與老農耕（比喻最終歸於平淡）。 問：如何是道？ 師：木落崖石出（比喻真相顯露）。 僧：如果像先德說的，『山上有鯉魚，井底有蓬塵』，是什麼意思？ 師：見之不取，思之千里（比喻不要執著于表象）。 師開示大眾：宗師們不得已說一言半句，無非是爲了學者抽釘拔楔（比喻去除障礙），解粘去縛（比喻解除束縛）。如同善於舞動太阿劍（比喻鋒利的劍）的人，自然不會傷到自己的手。近代的住持師位的人，教訓學徒，記誦文字，崇尚華麗的語言，向後輩誇耀，增長不良的習氣，不知道有自己出身的路。如同穿著破爛的衣服行走在荊棘叢中，不能自由。少林直指之宗（少林禪宗的直接傳承），因此墜落，實在令人痛心。你們這些行腳僧，各自都要擦亮眼睛，不要落入他們的圈套中，無法出頭。就像古人說的，『入此門來，莫存知解』。如果按照山僧我的看法，即使知解完全忘卻，仍然是門外漢。到了這裡，必須辨別清楚黑白才行。珍重。 上堂：老僧開荒的時候，在法堂的地基上，挖到一個鈯斧子（一種工具）。長期聚集各位兄弟，如果有人用得上，雙手交付。如果沒人能用，老僧就收回來，有什麼著急的？不如扔到垃圾堆里，任憑日曬風吹去吧。 說完，拿起拄杖敲了一下，說：鞭起鐵牛耕大地，誰能井底種林檎（比喻突破常規，創造奇蹟）。 上堂：舉盤山（盤山寶積禪師）開示大眾：心月孤圓，光吞萬象（比喻清凈的心性照亮一切）。光非照境，境亦非存（比喻能照之智與所照之境皆空）。光境俱忘（比喻達到絕對的空寂）。
【English Translation】 English version: Monk: Master, they have gained freedom. Master (Yunmen Wenyan): What is the meaning of the ancient saying, 'I also cannot manage it'? Master: Entering the water, you see a tall person (metaphor for understanding by delving deep). A monk sought instruction. Master: What do you lack in your own being that you come seeking instruction? The monk attempted to answer. Master: The mouth of the alms bowl faces the sky (metaphor for gaining nothing). Monk: This is what the ancients said. Master: The old monk uses it perfectly. Monk: What is a unique and special thing? Master: A thousand-year-old field, eight hundred owners (metaphor for the impermanence of things). Monk: This student does not understand. Master: To this day, it cannot be taken away, left for the old farmer to cultivate (metaphor for ultimately returning to simplicity). Question: What is the Dao? Master: When the trees lose their leaves, the rocks on the cliff appear (metaphor for the truth being revealed). Monk: If, as the former virtuous one said, 'There are carp on the mountain, and tumbleweed at the bottom of the well,' what does it mean? Master: Seeing it, do not take it; thinking of it, it is a thousand miles away (metaphor for not being attached to appearances). The Master addressed the assembly: The patriarchs and teachers, when compelled to speak a word or half a sentence, do so only to extract nails and remove wedges (metaphor for removing obstacles), to untangle knots and unbind fetters (metaphor for freeing from bondage) for the sake of students. Like someone skilled in wielding the Tai'a sword (metaphor for a sharp sword), they naturally do not injure their own hands. Modern masters, occupying positions of authority, instruct disciples, memorize texts, embellish language, boast to later generations, and increase bad habits, not knowing the path of their own origin. Like wearing tattered clothes and walking through a thicket of thorns, they cannot be free. The direct pointing lineage of Shaolin (the direct transmission of Shaolin Zen) has fallen to the ground because of this, which is truly heartbreaking. You monks who travel, each must keep your eyes open, lest you fall into their nets and be unable to escape. Just as the ancients said, 'Entering this gate, do not retain knowledge and understanding.' If according to my view as a mountain monk, even if knowledge and understanding are completely forgotten, you are still an outsider. Having arrived here, you must distinguish between black and white before you can proceed. Treasure this. Ascending the Dharma hall: When the old monk was reclaiming this land, he dug up a mattock (a tool) from the foundation of the Dharma hall. Having gathered you brothers for a long time, if anyone can use it, I will hand it over with both hands. If no one can carry the burden, the old monk will take it back. What is the hurry? It is better to throw it into the trash heap and let the sun and wind blow it away. After speaking, he struck the staff once and said: The iron ox is whipped to plow the great earth; who can plant crabapples at the bottom of the well? (metaphor for breaking conventions and creating miracles). Ascending the Dharma hall: Quoting Panshan (Panshan Baoji Zen Master) addressing the assembly: The moon of the mind is solitary and round, its light swallows all phenomena (metaphor for the pure mind illuminating everything). The light does not illuminate an object, nor does the object exist (metaphor for both the illuminating wisdom and the illuminated object being empty). Both light and object are forgotten (metaphor for reaching absolute emptiness).
復是何物。洞山曰。光境未忘。復是何物。師曰。二尊宿弄物不知名。各與二十拄杖。不見道。見義不為。何勇之有。永樂癸未十月二十三日。示寂于不動軒。世壽五十八。僧臘四十五。阇維。煙焰所至。舍利如貫珠。塔于凌霄。 卍新續藏第 85 冊 No. 1592 揞黑豆集
揞黑豆集卷三
心圓居士 拈別
火蓮居士 集梓
六祖下第二十五世
蘇州府鄧尉萬峰時蔚禪師
溫州樂清金氏子。參虎跑止巖。巖令參不是心不是佛不是物話。抵明州。達蓬山佛趾寺側卓庵。晝夜力參。一日聞寺主舉溈山踢倒凈瓶話。驀地觸發。說偈曰。顛顛倒倒老南泉。累我工夫費半年。當日有人親在側。如何不進劈胸拳。遂往謁無見於華頂。見囑師住山。仍返達蓬。單丁十載。后造千巖。巖曰。將甚麼來與老僧相見。師豎起拳曰。者里與和尚相見。巖曰。死了燒了。向何處安身立命。師曰。漚生漚滅水還在。風息波平月印潭。(念言語漢)巖曰。莫要請益受戒么。師掩耳而出。明日普請砍松次。師拈圓石作獻珠狀。(放下了。我與你商量)曰請和尚酬價。巖曰。不值半文錢。師曰。瞎。巖曰。我也瞎。你也瞎。師曰。瞎瞎。即呈偈曰。龍宮女子將珠獻。價值三千與大千。卻被傍觀人抉
【現代漢語翻譯】 現代漢語譯本： 『復是何物』是什麼意思？洞山禪師說：『光境未忘』。『復是何物』是什麼意思？禪師說：『二尊宿玩弄事物卻不知其名。』各自給予二十拄杖。不見道義，見到正義卻不去做，怎麼能說是勇敢呢？永樂癸未年（1403年）十月二十三日，禪師在不動軒圓寂，世壽五十八歲，僧臘四十五年。荼毗（火化）后，煙焰所到之處，舍利如貫珠一般。建塔于凌霄。 卍新續藏第 85 冊 No. 1592 《揞黑豆集》
《揞黑豆集》卷三
心圓居士 拈別
火蓮居士 集梓
六祖下第二十五世
蘇州府鄧尉萬峰時蔚禪師
溫州樂清金氏人。參訪虎跑止巖禪師。止巖禪師讓他參『不是心不是佛不是物』的話頭。到達明州后，在達蓬山佛趾寺旁邊的庵中居住，日夜努力參禪。一日，聽到寺主舉溈山禪師踢倒凈瓶的話，忽然觸發開悟。說偈語道：『顛顛倒倒老南泉（人名）。累我工夫費半年。當日有人親在側。如何不進劈胸拳。』於是前往華頂拜見無見禪師。無見禪師囑咐他住山。禪師仍然返回達蓬山，獨自住了十年。後來造訪千巖禪師。千巖禪師問：『將什麼來與老僧相見？』禪師豎起拳頭說：『這裡與和尚相見。』千巖禪師說：『死了燒了，向何處安身立命？』禪師說：『漚生漚滅水還在，風息波平月印潭。（念言語漢）』千巖禪師說：『莫要請益受戒么？』禪師掩耳而出。明日普請砍松樹時，禪師拿著圓石，做出獻珠的樣子，（放下了。我與你商量）說：『請和尚酬價。』千巖禪師說：『不值半文錢。』禪師說：『瞎。』千巖禪師說：『我也瞎，你也瞎。』禪師說：『瞎瞎。』即呈偈語道：『龍宮女子將珠獻，價值三千與大千。卻被傍觀人抉』
【English Translation】 English version: What is 『復是何物』 (fù shì hé wù, what is it again)? Dòngshān (name of a Chan master) said: 『The light and realm have not been forgotten.』 What is 『復是何物』 (fù shì hé wù, what is it again)? The master said: 『The two venerable monks are playing with things but do not know their names.』 Each is given twenty blows of the staff. Not seeing the Dao, not acting on righteousness when seeing it, what courage is there? On the twenty-third day of the tenth month of the Yongle Guǐwèi year (1403), the master passed away in the Immovable Pavilion, at the age of fifty-eight, with forty-five years as a monk. After cremation, the relics were like strings of pearls where the smoke and flames reached. A pagoda was built at Lingxiao. 卍 New Supplement to the Buddhist Canon, Volume 85, No. 1592, Collection of Concealing Black Beans
Collection of Concealing Black Beans, Volume 3
Layman Xinyuan (name) - Edited Separately
Layman Hualian (name) - Collected and Published
Twenty-fifth Generation from the Sixth Patriarch
Chan Master Shíwèi (name), Wànfēng (temple name), Dèngwèi (place name), Suzhou Prefecture
A native of Yueqing, Wenzhou, from the Jin family. He visited Zhǐyán (name) at Hupao (place name). Zhǐyán (name) instructed him to contemplate the topic of 『not mind, not Buddha, not thing.』 Arriving at Mingzhou, he resided in a hermitage next to the Buddha Footprint Temple on Mount Dapeng. He diligently practiced Chan day and night. One day, upon hearing the abbot of the temple mention the story of Guishan (name of a Chan master) kicking over the clean vase, he suddenly experienced enlightenment. He spoke a verse saying: 『Upside down, old Nanquan (name of a Chan master). Wasted my effort for half a year. On that day, someone was right there. How could they not deliver a chest-splitting punch?』 Thereupon, he went to Huading to visit the master Wujian (name). Wujian (name) instructed him to reside on the mountain. He still returned to Dapeng, living alone for ten years. Later, he visited Qianyan (name). Qianyan (name) said: 『What will you bring to meet this old monk?』 The master raised his fist and said: 『Here I meet the abbot.』 Qianyan (name) said: 『Dead and burned, where will you settle your body and establish your life?』 The master said: 『Bubbles arise and bubbles disappear, the water is still there; the wind stops and the waves calm, the moon reflects in the pool. (Speaking language Han)』 Qianyan (name) said: 『Do you want to request instruction and receive precepts?』 The master covered his ears and left. The next day, during a general labor of chopping pine trees, the master held a round stone, making a gesture of offering a pearl, (put it down. I'll discuss it with you) and said: 『Please, Abbot, give a price.』 Qianyan (name) said: 『Not worth half a penny.』 The master said: 『Blind.』 Qianyan (name) said: 『I am also blind, you are also blind.』 The master said: 『Blind, blind.』 Then he presented a verse saying: 『The dragon palace maiden offers a pearl, worth three thousand and the great thousand. But it is pried away by the onlookers』
破。誰知不值半文錢。巖謂左右曰。蔚山主頗有衲僧氣息。遂命居第一座。一日巖升座。舉無風荷葉動。決定有魚行語。師出衆震聲一喝。拂袖便出。乃卓庵于蘭溪之嵩山。凡九載。巖寄以偈曰。鬱鬱黃華滿目秋。白雲端坐碧峰頭。無賓主句輕拈出。一喝千江水逆流。三為手書招之。愛重彌至。旋𢌿以法衣頂相 僧問。如何是嵩山境。師曰。四面好山擎日月。一湖秋水浸青天。曰如何是境中人。師曰。三仙描不就。終不與君傳 問如何是目前事。師曰。眉毛眼上橫。曰莫是他安身立命處也無。師曰。錯認定盤星 二僧參。師問那裡來。僧曰。隴西。師曰。我聞隴西有鸚鵡。是否。僧曰是。師曰。還會吟詩作賦么。僧曰會。師曰。會吟甚麼詩。試道看。僧無對。(詩不會做。難道屁也放不出一個)師便打曰。妄語漢。汝不從隴西來。第二位道看。僧作舞勢。師曰。似即似。爭奈口□不同。(隴侗禪和。如麻似粟。所以道門裡出身則易。身里出門則難)自代曰。上大人。邱乙己 上堂。舒兩手曰。大開方便門。便從者里入。復握拳曰。閉卻牢關。說家裡話。且道不開不閉一句又作么生。斂僧伽黎便下座(直饒恁么。未稱全提) 上堂。三世諸佛如是說。歷代祖師如是說。天下老和尚如是說。嵩山亦如是說。若有不如是說者
【現代漢語翻譯】 現代漢語譯本： 破爛不堪，誰知道一文錢都不值。巖對身邊的人說：『蔚山的主持頗有禪僧的氣息。』於是命他居於第一座。一日，巖升座說法，舉例說『無風荷葉動，決定有魚行』的語句。師父從人群中出來，大喝一聲，拂袖便走。於是便在蘭溪的嵩山建立卓庵，共九年。巖寄給他一首偈語說：『鬱鬱蔥蔥的黃花映滿眼簾，秋意正濃，白雲端坐在碧綠的山峰之巔。無賓主之句輕輕拈出，一喝之下千江之水都逆流而上。』三次用書信招他回來，對他愛重有加。隨即授予他法衣，以頭頂相敬。 僧人問：『如何是嵩山之境？』師父說：『四面秀麗的山峰擎著日月，一湖秋水浸著碧藍的青天。』又問：『如何是境中人？』師父說：『即使是三位神仙也描繪不出，終究不會傳授給你。』 問：『如何是目前之事？』師父說：『眉毛在眼睛上面橫著。』問：『莫非這就是他安身立命之處嗎？』師父說：『錯把算盤星當成了北極星。』 兩個僧人來參拜。師父問：『從哪裡來？』僧人說：『隴西。』師父說：『我聽說隴西有鸚鵡，是嗎？』僧人說：『是的。』師父說：『會吟詩作賦嗎？』僧人說：『會。』師父說：『會吟什麼詩？試著說來聽聽。』僧人無言以對。（詩不會做，難道連屁也放不出一個？）師父便打他，說：『說謊的傢伙，你不是從隴西來的。』讓第二位僧人說。僧人做出舞蹈的姿勢。師父說：『像倒是像，可惜口才不同。』（平庸的禪和，多如麻粟，所以說道門裡出身容易，自身里出門則難。）自己代說：『上大人，丘乙己。』 上堂說法，舒開兩手說：『大開方便之門，便從這裡進入。』又握緊拳頭說：『閉上牢固的關隘，說家裡的私房話。』那麼，不打開也不關閉的一句又該怎麼說呢？』收起僧伽黎袈裟便下座（即使這樣，也稱不上完全提持）。 上堂說法，三世諸佛（過去世、現在世、未來世的一切佛）是這樣說的，歷代祖師是這樣說的，天下的老和尚是這樣說的，嵩山（地名）也是這樣說的。如果有不如是說的，
【English Translation】 English version: Tattered and worn, who knew it wasn't worth half a penny. Yan said to those around him, 'The abbot of Ul-san seems to have the air of a Chan monk.' So he ordered him to be seated in the first seat. One day, Yan ascended the seat and cited the saying, 'Without wind, the lotus leaves move; it is certain that fish are swimming.' The master came out from the crowd, shouted loudly, and left with a flick of his sleeve. Then he built the Zhuo-an hermitage on Mount Song in Lanxi, for a total of nine years. Yan sent him a verse saying, 'The lush yellow flowers fill the eyes with autumn, white clouds sit upright on the green peak. The phrase of no guest or host is lightly picked out, with one shout, a thousand rivers flow backward.' He was invited back three times with letters, and he was loved and respected even more. Then he was presented with the Dharma robe and honored with a head-touching ceremony. A monk asked, 'What is the realm of Mount Song?' The master said, 'The beautiful mountains on all sides hold up the sun and moon, and a lake of autumn water soaks the blue sky.' He asked again, 'What is the person in the realm?' The master said, 'Even the three immortals cannot depict him, and I will never transmit it to you.' Asked, 'What is the matter at hand?' The master said, 'The eyebrows lie horizontally above the eyes.' Asked, 'Could this be where he settles down and establishes his life?' The master said, 'Mistaking the calculating star for the North Star.' Two monks came to pay respects. The master asked, 'Where do you come from?' The monk said, 'Longxi.' The master said, 'I heard that there are parrots in Longxi, is that so?' The monk said, 'Yes.' The master said, 'Can they recite poems and compose fu?' The monk said, 'Yes.' The master said, 'What poems can they recite? Try to say them.' The monk was speechless. (If you can't write poetry, can't you even fart?) The master then hit him and said, 'You lying fellow, you didn't come from Longxi.' He asked the second monk to speak. The monk made a dancing gesture. The master said, 'It's similar, but the mouth is different.' (Mediocre Chan monks are as numerous as hemp and millet, so it is easy to be born in the gate of the Way, but difficult to go out from oneself.) He said on his own behalf, 'The great man above, Qiu Yi-ji.' Ascending the hall to preach, he spread out his hands and said, 'Open the gate of convenience wide, and enter from here.' Then he clenched his fist and said, 'Close the firm gate, and speak the private words of the family.' Then, how should the phrase of neither opening nor closing be said?' He gathered his sanghati robe and descended from the seat (Even so, it cannot be called a complete upholding). Ascending the hall to preach, the Buddhas of the three worlds (all the Buddhas of the past, present, and future) say so, the patriarchs of all ages say so, the old monks of the world say so, and Mount Song (place name) also says so. If there is anyone who does not say so,
。與他三十棒。若有如是說者。亦與他三十棒。何故。卓拄杖曰。嵩山門下。令不虛行 上堂。月頭是初一。光明漸漸出。月尾是三十。光明何處覓。假饒老釋迦。也道拈不出。拈得出。萬事畢。有人道得。出來道看。如無。嵩山與諸人露個訊息。展兩手曰。我見燈明佛。本光瑞如此(依舊拈不出) 后游姑蘇鄧尉。喜其山水盤結。遂駐錫焉。未幾。四眾咸集。成大伽藍。名曰聖恩。明洪武辛酉正月二十九日。集眾曰。老僧時節至矣。即說偈曰。七十九年。一味杜田。懸崖撒手。杲日當天。語畢。泊然而寂。奉全身於院西岡。塔曰永光。世壽七十九。僧臘六十。
宋濂
金華人。母夢一異僧手寫華嚴經。謂母曰。吾乃永明延壽。愿假一室終此卷。覺已。濂即生。因名曰壽。后更名濂。字景濂。別號無相居士。六歲。日記二千餘言。九歲能詩。入青蘿山。三閱大藏。嘗往謁千巖元長。長吐言如奔雷。士欲屈之。相與詰難數千言。不契而退。越二年又謁長。長曰。聞君閱盡一大藏教。有諸。曰然。曰君耳閱乎。抑目觀也。曰亦目觀耳。曰使目之能觀者。君謂誰耶。士揚眉向之。於是相視一笑。又嘗參見楚石琦。相與談元。因出剩語一編求正。琦亟歎賞。囑善護持。嘗作永明贊云。我與導師有宿因。般若光中無
去來。今觀遺像重作禮。忽悟三世瞭如幻。靈山一會猶儼然。愿證如如大圓智。
松江府華亭松隱唯庵德然禪師
里之張氏子。幼從無用貴祝髮。遍叩諸方。未有所契。後於千巖會中。聞上堂語。豁然悟入。石屋珙謂師曰。子緣當在華亭。因書松隱二字授之。於是歸里。築室于郭匯之陽。遂名松隱。足不逾閫者三載。嘗刺血書華嚴。有天華滿庭之異。感居民為建寶坊。洎千巖遷化。眾請繼席 開堂日。僧問遠離松水。來據龍峰。海眾臨筵。請師祝聖。師曰。萬年松在祝融峰。曰祝聖已蒙師指示。列祖家風事若何。師曰。冬到寒食一百五。曰莫便是和尚為人處也無。師曰。斧頭是鐵作。曰恁么則龍門無宿客也。師曰。早已點額。曰若不登樓望。焉知滄海深。師曰。你道老僧眉毛有幾莖。曰一堂風冷澹。千古意分明。師曰。蹉過不少。問承古有言。向上一路。千聖不傳。還端的也無。師曰。那裡得者訊息來。曰賣金須遇買金人。師便喝。曰金屑雖貴。落眼成翳。又作么生。師曰。好向繡湖湖上看。月明夜夜散金波。曰三十年後。此話大行。師曰。杜撰禪和。如麻似粟。曰大眾證明。學人禮拜。師乃曰。第一義諦。已被東白和尚一槌擊碎了也。未免向第二義門露個訊息。山僧數年搓得一條龜毛索子。今日拈來。
【現代漢語翻譯】 現代漢語譯本 過去已逝，未來未來，現在觀瞻您的遺像，再次恭敬地頂禮膜拜。忽然領悟到過去、現在、未來三世，都如夢幻泡影般虛幻不實。當年在靈山法會上聆聽佛陀講法的情景，依然歷歷在目，宛如昨日。弟子愿能證得如如不動的大圓滿智慧。
松江府華亭松隱唯庵德然禪師
是華亭縣張氏之子。年幼時跟隨無用貴剃度出家。四處參訪名師，但一直沒有開悟。後來在千巖禪師的法會上，聽到千巖禪師的上堂法語，豁然開悟。石屋珙禪師對德然禪師說：『你的緣分應該在華亭。』於是寫下『松隱』二字送給他。德然禪師因此回到家鄉，在郭匯的南面建造房屋，並命名為『松隱』。有三年時間，足不出戶。曾經刺血書寫《華嚴經》，有天花滿庭的奇異景象。當地居民感其德行，為他建造了寶坊。等到千巖禪師圓寂后，大眾推舉德然禪師繼任住持。在開堂說法那天，有僧人問道：『離開了松水，來到龍峰。大眾聚集在此，請禪師為當今皇上祝聖。』德然禪師說：『萬年松就在祝融峰上。』僧人說：『祝聖之事已經蒙禪師指示。那麼列祖列宗的家風是怎樣的呢？』德然禪師說：『冬至后一百零五天是寒食節。』僧人說：『莫非這就是和尚您為人處世的地方嗎？』德然禪師說：『斧頭是用鐵做的。』僧人說：『這樣說來，龍門就沒有借宿的客人了。』德然禪師說：『早已點名登記了。』僧人說：『如果不登上高樓遠望，怎麼知道滄海有多深呢？』德然禪師說：『你說老僧我有幾根眉毛？』僧人說：『一堂清風冷淡，千古意蘊分明。』德然禪師說：『錯過了不少。』 有僧人問道：『承蒙古人有言，向上的一條路，千聖都不傳授。是真的嗎？』德然禪師說：『你從哪裡得到這個訊息的？』僧人說：『賣金子需要遇到買金子的人。』德然禪師便喝斥一聲。說：『金屑雖然珍貴，但落入眼中就會成為障礙。』又該怎麼辦呢？德然禪師說：『最好到繡湖湖畔觀看，月明之夜，金色的波光四處散開。』僧人說：『三十年後，這句話會廣為流傳。』德然禪師說：『胡說八道的禪和子，多如麻粟。』僧人說：『大眾可以證明，學人頂禮拜謝。』德然禪師於是說：『第一義諦，已經被東白和尚一槌擊碎了。』不得不在第二義門中透露一點訊息。山僧我多年來搓成了一條龜毛繩子，今天拿出來。 （註：華嚴，指《華嚴經》；千巖，指千巖元長禪師；石屋珙，指石屋清珙禪師；松隱，指松隱寺；祝融峰，衡山主峰）
【English Translation】 English version Having departed and returned. Now, beholding your remaining image, I reverently pay homage again. Suddenly, I realize that the three worlds are like illusions. The assembly at Ling Shan (Vulture Peak) still seems vividly present. I vow to attain the great, perfect wisdom of Suchness (Tathata).
Zen Master Deran of Wei'an at Songyin Temple, Huating, Songjiang Prefecture
He was a son of the Zhang family in Huating County. As a child, he followed Wuyong Gui and had his head shaved (ordained). He visited various places seeking instruction but had no breakthrough. Later, during a Dharma assembly at Qianyan's (Qianyan Yuanchang) place, he heard Qianyan's Dharma talk and suddenly attained enlightenment. Shi Wu Gong (Shiwu Qinggong) said to the master: 'Your affinity lies in Huating.' So he wrote the two characters 'Songyin' and gave them to him. Thereupon, he returned to his hometown and built a house on the south side of Guo Hui, naming it 'Songyin.' For three years, he did not step beyond his gate. He once pricked his finger to write the Avatamsaka Sutra (Huayan), and there was a strange phenomenon of heavenly flowers filling the courtyard. The residents, moved by his virtue, built a precious monastery for him. When Qianyan passed away, the assembly requested him to succeed as abbot. On the day of the opening Dharma talk, a monk asked: 'Having left Songshui, you come to occupy Dragon Peak. The assembly is here, requesting the master to pray for the Emperor.' The master said: 'The ten-thousand-year pine is on Mount Zhurong.' The monk said: 'The prayer for the Emperor has already been instructed by the master. What is the family style of the ancestral teachers?' The master said: 'One hundred and five days after the winter solstice is the Cold Food Festival.' The monk said: 'Is this perhaps where the master's way of being is?' The master said: 'An axe is made of iron.' The monk said: 'In that case, there are no lodging guests at Dragon Gate.' The master said: 'They have already been registered.' The monk said: 'If one does not climb the tower to look out, how can one know the depth of the vast sea?' The master said: 'How many hairs do you say this old monk has on his eyebrows?' The monk said: 'A hall of cool indifference, the meaning of a thousand years is clearly distinguished.' The master said: 'Missed quite a bit.' A monk asked: 'It is said that the path upward is not transmitted by a thousand sages. Is this really true?' The master said: 'Where did you get this news from?' The monk said: 'Selling gold requires meeting a gold buyer.' The master then shouted. Said: 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.' What should be done then? The master said: 'It is best to watch at Embroidery Lake, where golden waves scatter on moonlit nights.' The monk said: 'Thirty years from now, this saying will be widely circulated.' The master said: 'Rambling Zen monks, as numerous as hemp and millet.' The monk said: 'The assembly can testify, the student bows in gratitude.' The master then said: 'The First Principle has already been shattered by Dongbai's hammer.' Inevitably, a message is revealed in the Second Principle. This mountain monk has twisted a tortoise-hair rope for many years, and today I bring it out. (Note: Avatamsaka Sutra (Huayan), refers to the Avatamsaka Sutra; Qianyan, refers to Zen Master Qianyan Yuanchang; Shiwu Gong, refers to Zen Master Shiwu Qinggong; Songyin, refers to Songyin Temple; Mount Zhurong, the main peak of Mount Heng)
將三世諸佛。西天四七。東土二三。天下老和尚鼻孔。一串穿卻。且道山河大地。草木叢林。森羅萬象。有情無情。甚處得來。良久曰。莫將閑學解。埋沒祖師心。復舉三聖道。我逢人則不出。出則便為人。興化道。我逢人則出。出則不為人。師曰。者兩個老漢。同門出入。宿世冤家。一人向孤峰頂上臥月眠雲。一人向十字街頭揚塵簸土。點檢將來。二俱漏逗。各與三十拄杖。且道新龍峰與么提持。是賞渠。是罰渠。驀拈拄杖卓一卓曰。天上有星皆拱北。世間無水不朝東 上堂。日可冷。月可熱。眾魔不能壞真說。有來由。無途轍。六月炎炎撒冰雪。文殊無處著渾身。普賢特地呈丑拙。是真說。非真說。若無間事掛心頭。便是人間好時節。喝一喝 謝藏主維那上堂。天無門。地無戶。俊快衲僧。一任來去。藏里摩尼。照徹十方。洞里桃花。千葩競吐。假劫外之春風。應今時之律呂。海禪夜半看鮫珠。眼光掛在扶桑樹。喝一喝 結制上堂。蠟人為驗。始於今日。九十日中。推功辨的。黃面老瞿曇。結住布袋頭。百萬人天。咸皆受屈。松隱結制。總不恁么。以手作搖櫓勢曰。山僧即今駕無底鐵船。普請大眾。同入大圓覺海遊戲去也。喝一喝曰。看取定南針(遊戲不無。看取即瞎) 臘八上堂。明星一見出山來。剛道娘生兩
【現代漢語翻譯】 現代漢語譯本 三世諸佛（過去、現在、未來一切諸佛），西天四七（西天二十八祖，這裡說四七是強調人數眾多），東土二三（中國禪宗六祖，這裡說二三也是強調人數眾多），將天下老和尚的鼻孔，用一根繩子串起來。那麼請問，山河大地，草木叢林，森羅萬象，有情眾生，無情之物，是從哪裡來的？ 良久之後說，不要用世俗的學問來解釋，埋沒了祖師的心意。又舉三聖慧然禪師的話說，『我遇到人就不說破，說破了就成了為他人作嫁衣裳。』興化存獎禪師說，『我遇到人就說破，說破了就不是為他人作嫁衣裳。』 新龍峰禪師說，這兩個老傢伙，同門而出，卻是累世的冤家。一個在孤峰頂上，臥看明月，枕眠白雲；一個在十字街頭，揚起塵土，簸揚沙礫。仔細檢查起來，兩個人都犯了錯誤，各打三十拄杖。那麼新龍峰我這樣提持，是獎賞他們呢，還是懲罰他們呢？ 隨即拿起拄杖，在地上敲了一下說，天上的星星都拱向北極星，世間的水都朝向東方。 上堂說法。太陽可以變冷，月亮可以變熱，眾魔不能破壞真正的佛法。有來龍去脈，沒有固定的途徑。六月炎熱的天氣里，普降冰雪。文殊菩薩也無處安身，普賢菩薩特意示現醜陋笨拙的樣子。 這是真說法嗎？不是真說法嗎？如果沒有隔閡之事掛在心頭，便是人間的好時節。喝一聲。 感謝藏主和維那上堂說法。天沒有門，地沒有戶，俊逸敏捷的僧人，可以自由來去。藏中的摩尼寶珠，照徹十方世界。洞里的桃花，千朵萬朵競相開放。借用假劫之外的春風，應和當今時代的音律。海禪在半夜觀看鮫人流淚所化的明珠，眼光掛在扶桑樹上。喝一聲。 結制上堂說法。檢驗修行人的真偽，從今天開始。九十天中，推究功行，辨別真偽。黃面老瞿曇（釋迦牟尼佛），用布袋將頭遮住，百萬人天，都受到了委屈。松隱禪師結制，總是不這樣。用手做出搖櫓的姿勢說，山僧我現在駕著無底的鐵船，邀請大眾，一同進入大圓覺海中游戲。喝一聲說，看準定南針（遊戲不是沒有，看準了就瞎了）。 臘八上堂說法。明星一出現，釋迦牟尼佛就出山了，剛說出『娘生兩』。
【English Translation】 English version The Buddhas of the three times (past, present, and future Buddhas), the forty-seven of the Western Heavens (the twenty-eight patriarchs of Western India, here saying forty-seven to emphasize the large number), the twenty-three of the Eastern Land (the six patriarchs of Chinese Zen Buddhism, here saying twenty-three to also emphasize the large number), stringing together the nostrils of all the old monks under heaven. Then tell me, from where do the mountains, rivers, and great earth, the grasses and trees, the myriad phenomena, sentient beings, and insentient things come? After a long pause, he said, 'Do not use worldly knowledge to explain, burying the mind of the patriarchs.' He then quoted what Zen Master Sansei Egan said, 'If I meet someone, I will not reveal it; if I reveal it, it becomes doing work for others.' Zen Master Xinghua Cunjiang said, 'If I meet someone, I will reveal it; if I reveal it, it is not doing work for others.' Zen Master Xinlongfeng said, 'These two old fellows, coming from the same school, are enemies from past lives. One lies on the peak of a solitary mountain, watching the bright moon and sleeping on white clouds; the other raises dust and winnows sand at the crossroads. Upon careful examination, both have made mistakes, each receiving thirty blows of the staff. So, is my upholding in this way, New Dragon Peak, a reward for them, or a punishment for them?' Immediately, he picked up his staff and struck the ground once, saying, 'The stars in the sky all arch towards the North Star, and the waters of the world all flow towards the East.' Ascending the hall to preach. The sun can be cold, the moon can be hot, and the demons cannot destroy the true Dharma. There is a source and a reason, but no fixed path. In the scorching heat of June, ice and snow are scattered. Manjusri Bodhisattva has nowhere to settle his whole body, and Samantabhadra Bodhisattva deliberately presents an ugly and clumsy appearance. Is this the true Dharma? Is it not the true Dharma? If there are no intervening matters weighing on your mind, then it is a good time in the human world. A shout. Thanking the Abbot and the Director for ascending the hall to preach. Heaven has no gate, and earth has no door; swift and agile monks can come and go freely. The Mani jewel in the treasury illuminates the ten directions. The peach blossoms in the cave bloom in thousands of competing colors. Borrowing the spring breeze from beyond the false kalpa, responding to the rhythms of the present time. The sea monk watches the pearls formed from the tears of mermaids in the middle of the night, his gaze hanging on the Fusang tree. A shout. Ascending the hall for the establishment of the training period. The verification of practitioners begins today. During these ninety days, investigate their merits and distinguish the true from the false. The yellow-faced old Gautama (Sakyamuni Buddha), covers his head with a bag, causing millions of humans and devas to be wronged. The Zen Master Songyin's establishment of the training period is not like this at all. Making a gesture of rowing a boat, he says, 'I, this mountain monk, am now piloting a bottomless iron boat, inviting all of you to enter the Great Perfect Enlightenment Sea to play together.' A shout, saying, 'Keep your eye on the south-pointing needle (the game is not without, but keeping your eye on it blinds you).' Ascending the hall on the eighth day of the twelfth month to preach. As soon as the morning star appeared, Sakyamuni Buddha came out of the mountains, just saying 'Mother bore two'.
眼開。不是髑髏幹得盡。爭知春色上桃腮 上堂。德山棒。臨濟喝。拈放一邊。諸人腳跟下道將一句來。以拄杖畫一畫曰。毗婆尸佛早留心。直到如今不得妙 示醫士。話頭一則耆婆藥。大藏諸經和劑方。抹過二途開口笑。不勞鍼砭起膏肓 洪武初以有道徴。未幾以病還。嘗曰。學佛法人。無徒恃見地。一知半解。濟得何事。顧力行何如耳。戊辰四月十四示寂。塔全身於松隱。
河南府嵩山俱空契斌禪師
晉毫邑王氏子。從重興院無相剃染。永樂丙申。參凝然。求示心要。然曰。你向達磨未西來時道一句看。師窘無以對。於是疑之。不知飲食之為何味者久之。一日睹秦封槐。豁然契悟。上丈室擬呈似。然遽曰。契斌參得禪也。師便喝。然曰。作么。師曰。和尚何得贓誣平人。自是愈加鍛鍊。日新日益。一日然問趙州勘破婆子。婆子敗缺在甚麼處。師曰。一對無孔鐵錘。曰趙州意又作么生。師曰。荊棘林中。重加陷阱。曰石頭道書亦不達。信亦不通。是何意旨。師曰。千里同風。曰青原垂足。又作么生。師曰。禍事禍事。(拈花敗缺。垂足禍事。龍女獻珠。分文不值。丈夫氣宇如王。爭肯受人鈍置)然為點首曰。洞上一宗在汝躬矣。
六祖下第二十六世
蘇州鄧尉寶藏普持禪師
參萬峰
【現代漢語翻譯】 現代漢語譯本 眼開，不是以為髑髏（人死後的頭骨）看盡了就沒事了，怎能知道春色已經染上了桃腮（桃花一樣美麗的臉龐）？ 上堂說法。德山宣鑒禪師用棒打人，臨濟義玄禪師大喝一聲，都先放到一邊。各位，在你們的腳跟下說出一句來。用拄杖畫了一下說：『毗婆尸佛（過去七佛之首）早就留心此事，直到如今也沒能得到妙處。』 為醫生開示。話頭一則是耆婆（古印度名醫）的藥方，大藏經中的各種經書都是藥劑的配方。抹去有和無兩種途徑，開口一笑，不用鍼砭也能使病入膏肓的人起死回生。 洪武（明太祖年號，1368-1398）初年，因為有道而被徵召，沒多久就因病回家了。他曾經說過：『學佛的人，不要只是憑藉見解，一知半解的，能濟得了什麼事？還不如努力實踐。』戊辰年四月十四日圓寂，全身塔葬于松隱。
河南府嵩山俱空契斌禪師 是晉毫邑王家的兒子，在重興院跟隨無相剃度出家。永樂（明成祖年號，1403-1424）丙申年，參訪凝然禪師，請求開示心的要旨。凝然禪師說：『你對著達磨（菩提達摩，禪宗初祖）未西來時說一句看看。』契斌禪師窘迫無言以對。於是對此事產生疑惑，很久都不知道飲食是什麼滋味。一天，看到秦封槐樹，忽然豁然開悟。上丈室想要呈報自己的領悟，凝然禪師立刻說：『契斌參透禪了。』契斌禪師便大喝一聲。凝然禪師說：『作什麼？』契斌禪師說：『和尚為什麼平白無故地冤枉好人？』從此以後更加努力鍛鍊自己，一天比一天進步。一天，凝然禪師問：『趙州（趙州從諗禪師）勘破婆子，婆子的失敗之處在哪裡？』契斌禪師說：『一對無孔鐵錘。』凝然禪師說：『趙州禪師的用意又是什麼？』契斌禪師說：『荊棘林中，重加陷阱。』凝然禪師說：『石頭禪師說書信也不通達，資訊也不傳遞，是什麼意思？』契斌禪師說：『千里同風。』凝然禪師說：『青原禪師垂足，又是怎麼回事？』契斌禪師說：『禍事，禍事！（拈花是失敗，垂足是禍事，龍女獻珠，一文不值。大丈夫的氣宇像國王一樣，怎麼肯受人擺佈？）』凝然禪師點頭說：『洞山宗（禪宗五家之一）就在你身上了。』
六祖慧能禪師下第二十六世 蘇州鄧尉寶藏普持禪師 參訪萬峰禪師
【English Translation】 English version Eyes open. It's not enough to think you've seen through the skull (the skull of a dead person). How can you know that the spring colors have already touched the peach cheeks (a face as beautiful as peach blossoms)? Ascending the hall to preach. Deshan Xuanjian Zen Master used a stick to hit people, and Linji Yixuan Zen Master shouted loudly, both put aside for now. Everyone, say a sentence from under your feet. He drew with his staff and said: 'Vipassi Buddha (the first of the past seven Buddhas) paid attention to this matter early on, but has not been able to obtain the wonderful essence until now.' Giving instructions to a doctor. One topic is Qipo's (ancient Indian famous doctor) prescription, and the various scriptures in the Tripitaka are all formulas for medicines. Erase the two paths of existence and non-existence, open your mouth and smile, and you can bring back to life those whose illness has reached the bone marrow without acupuncture. In the early years of Hongwu (reign of Emperor Taizu of Ming Dynasty, 1368-1398), he was recruited because of his virtue, but soon returned home due to illness. He once said: 'Those who study Buddhism should not just rely on their views. What good can come of half-baked knowledge? It's better to work hard and practice.' He passed away on the fourteenth day of the fourth month of the year of Wuchen, and his whole body was buried in a pagoda at Songyin.
Zen Master Jukong Qibin of Songshan, Henan Prefecture He was the son of the Wang family in Jinhao County, and was tonsured at Chongxing Temple following Wuxiang. In the year of Bingshen during the Yongle period (reign of Emperor Chengzu of Ming Dynasty, 1403-1424), he visited Zen Master Ningran and asked for instructions on the essence of the mind. Zen Master Ningran said: 'Say a sentence to me from before Bodhidharma (the first patriarch of Zen Buddhism) came to the West.' Zen Master Qibin was embarrassed and speechless. So he became suspicious of this matter and did not know the taste of food for a long time. One day, seeing the Qin-sealed locust tree, he suddenly realized. He went to the abbot's room to report his understanding, and Zen Master Ningran immediately said: 'Qibin has penetrated Zen.' Zen Master Qibin then shouted loudly. Zen Master Ningran said: 'What are you doing?' Zen Master Qibin said: 'Why is the abbot falsely accusing innocent people for no reason?' From then on, he worked harder to train himself, improving day by day. One day, Zen Master Ningran asked: 'Zhao Zhou (Zen Master Zhaozhou Congshen) exposed the old woman, where was the old woman's failure?' Zen Master Qibin said: 'A pair of iron hammers without holes.' Zen Master Ningran said: 'What was Zen Master Zhao Zhou's intention?' Zen Master Qibin said: 'Adding traps in the thorny forest.' Zen Master Ningran said: 'Zen Master Shitou said that letters are not communicated and information is not transmitted, what does that mean?' Zen Master Qibin said: 'The wind is the same for thousands of miles.' Zen Master Ningran said: 'What about Zen Master Qingyuan lowering his feet?' Zen Master Qibin said: 'Disaster, disaster! (Picking flowers is failure, lowering feet is disaster, the Dragon Girl offering a pearl is worthless. A great man's bearing is like a king, how can he be manipulated by others?)' Zen Master Ningran nodded and said: 'The Dongshan sect (one of the five houses of Zen Buddhism) is on you.'
The twenty-sixth generation under the Sixth Patriarch Huineng Zen Master Puchi of Baozang, Dengwei, Suzhou Visited Zen Master Wanfeng
蔚和尚。徹證大法。蔚付以偈曰。大愚肋下痛還拳。三要三元絕正偏。臨濟窟中獅子子。燈燈續焰古今傳。峰臨入滅。有人問曰。和尚會中。幾個得法弟子。峰示偈曰。慈悲無念。花開果熟。因地分明。慧實致囑 僧慧旵參。具述悟由。師斥之曰。佛法如大海相似。轉入轉深。那得泊在者里 一日室中。慧旵侍立。師問心不是佛。智不是道。汝云何會。旵向前問訊。叉手而立。師呵曰。汝在此許多時。猶作者般見解。(人必自誣也。而後人誣之。亦必人誣也。而已乃自誣)旵遂發憤力參。至第二夜。驀然徹證。作偈曰。一拳打破太虛空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。詣呈方丈。師視而笑曰。雖然如是。也須善自護持。時節若至。其理自彰。旵既受囑。師以偈送之住山。偈曰。見得分明不是禪。竿頭進步絕言詮。發揚祖道吾宗旨。更入山中二十年。
揚州素庵田居士
世為江都名族。以弟子員屢試不第。遂一意空宗。猛力參究。時何密庵太守唱道東南。士為入室高弟。鉗錘久之。頓付心印。士乃手握竹篦。勘驗僧徒。四方來學。無不仰素庵為現在古佛。通國稱田大士而不名 示眾。近來篤志參禪者少。才提個話頭。便被昏散二魔纏縛。殊不知昏散與疑情。正相對治。信心重則疑情必
【現代漢語翻譯】 現代漢語譯本 蔚和尚，徹底證悟了佛法。蔚和尚用偈語傳法：『大愚和尚肋下的疼痛還需用拳頭來解決，三要三元超越了正與偏。臨濟宗（Linji Sect）的獅子子，燈燈相續，古今相傳。』 峰臨和尚將要圓寂時，有人問：『和尚的門下，有幾位真正得法的弟子？』峰臨和尚用偈語開示：『慈悲沒有雜念，花開結果自然成熟。因地分明，慧實才能達到。』並特別囑咐僧人慧旵。 僧人慧旵前去參拜，詳細敘述了自己的悟道經過。峰臨和尚斥責他說：『佛法就像大海一樣，越深入越深邃，怎麼能停留在那裡呢？』 一天在房間里，慧旵侍立在旁。峰臨和尚問：『心不是佛，智不是道，你如何理解？』慧旵上前問訊，合掌站立。峰臨和尚呵斥道：『你在這裡這麼久了，還是這種見解。（人一定是自己欺騙自己，然後別人才會欺騙他，一定是自己欺騙自己。）』 慧旵於是發憤努力參禪，到了第二個晚上，忽然徹底證悟，作偈說：『一拳打破太虛空，百億須彌山（Mount Sumeru）不露蹤。請問其中誰是主？扶桑（Fusang）涌出一輪紅日。』 慧旵拿著偈語去方丈室呈給峰臨和尚，峰臨和尚看了笑著說：『雖然是這樣，也必須好好守護保持，時機如果到了，道理自然會彰顯。』慧旵接受了囑託后，峰臨和尚用偈語送他去住山：『見得分明不是禪，竿頭進步絕言詮。發揚祖道吾宗旨，更入山中二十年。』 揚州素庵田居士 世代是江都（Jiangdu）的名門望族。因為以弟子員的身份屢次考試不中，於是專心研究佛學，猛力參究。當時何密庵太守在東南一帶弘揚佛法，田居士是他的入室高徒。經過長久的錘鍊，何密庵太守將心印傳授給他。田居士於是手握竹篦，勘驗僧徒。四方來學習的人，都仰慕素庵居士是現在的古佛。全國都稱他為田大士，而不直呼其名。 田居士開示大眾：『近來真心實意參禪的人很少，才提起一個話頭，就被昏沉和散亂二魔纏縛。殊不知昏沉和散亂與疑情，正是相對的治療方法。信心重，疑情必然也重。』
【English Translation】 English version Monk Wei thoroughly realized the Dharma. Monk Wei transmitted the Dharma with a verse: 'The pain under Great Fool Monk's ribs still needs to be resolved with a fist, the three essentials and three origins transcend right and wrong. The lion cub of the Linji Sect (Linji Sect), the lamps are passed on from generation to generation, from ancient times to the present.' When Monk Fenglin was about to pass away, someone asked: 'Among the monks under your guidance, how many have truly attained the Dharma?' Monk Fenglin gave instructions with a verse: 'Compassion has no distracting thoughts, flowers bloom and fruits ripen naturally. The cause and ground are clear, and wisdom will be achieved.' And he specially instructed the monk Huichan. The monk Huichan went to pay his respects and described his enlightenment in detail. Monk Fenglin rebuked him, saying: 'The Dharma is like the ocean, the deeper you go, the deeper it becomes, how can you stay there?' One day in the room, Huichan was standing by. Monk Fenglin asked: 'The mind is not the Buddha, wisdom is not the Tao, how do you understand?' Huichan stepped forward to inquire and stood with his palms together. Monk Fenglin scolded: 'You have been here for so long, and you still have this kind of understanding. (People must deceive themselves first, and then others will deceive them, it must be self-deception.)' Huichan then made a determined effort to practice Zen meditation, and on the second night, he suddenly realized thoroughly, composing a verse: 'One punch breaks the vast emptiness, hundreds of millions of Mount Sumeru (Mount Sumeru) leave no trace. May I ask who is the master within? A red sun emerges from Fusang (Fusang).' Huichan took the verse to the abbot's room to present it to Monk Fenglin, who looked at it and smiled, saying: 'Even so, you must protect and maintain it well, and when the time comes, the truth will naturally be revealed.' After Huichan received the instructions, Monk Fenglin sent him to live in the mountains with a verse: 'Seeing clearly is not Zen, advancing on the pole cuts off verbal expression. Promote the ancestral Tao and my doctrine, and enter the mountains for another twenty years.' Yangzhou Layman Su'an Tian His family had been a famous clan in Jiangdu (Jiangdu) for generations. Because he failed the examinations repeatedly as a student, he devoted himself to studying Buddhism and practiced Zen meditation vigorously. At that time, Prefect He Mi'an was promoting Buddhism in the southeast, and Layman Tian was his close disciple. After a long period of tempering, Prefect He Mi'an passed on the mind seal to him. Layman Tian then held a bamboo staff and examined the monks. People from all directions who came to study admired Layman Su'an as the ancient Buddha of the present. The whole country called him Layman Tian, without calling him by his given name. Layman Tian instructed the public: 'Recently, there are few people who sincerely practice Zen meditation. As soon as a topic is raised, they are entangled by the two demons of drowsiness and distraction. Little do they know that drowsiness and distraction and doubt are precisely the relative methods of treatment. If faith is strong, doubt will also be strong.'
重。疑情重。則昏散自無 示眾大海不宿死屍。虛空不著五色。火聚不藏蚊蚋。無住法中不立迷悟。如今參禪底。將光影門頭。自相覆卻。入地獄如箭射 僧誦經次。士問誦甚麼經。僧云。法華經。士曰。六萬字那個字有眼。僧罔措。士便打 僧入門。便拜士喝快走。僧再拜。士云。你討甚麼碗。僧喝士便掌(高亭和尚。曾行此令) 士居城之田家巷。以宅為庵。四方參叩之士。日擁座下。一日與眾禪人茶話。忽然擲盞。合掌別眾而逝。
六祖下第二十七世
杭州府東明虛白慧旵禪師
楚王氏子。父為丹陽稅課司。遂家焉。幼穎悟。年十四。從妙覺湛然受業。適作務次。然問汝在此作甚麼。師曰。切蘿蔔。然曰。你只會切蘿蔔。師曰。也會殺人。然引頸。師曰。降將不斬。然異之。會然遷撫之疏山。師聞唯庵唱道松隱。將往見。至一小庵。自誓曰。此行若不徹證。決不復回。一定六日。忽舉首睹松。豁然有省。遂返。晝夜危坐。端如鐵幢。諸方因號旵鐵脊。后抵姑蘇鄧尉。謁果林。林指令參寶藏。證徹在寶藏傳中。于天目之平山堂。結侶坐千日長期。后游安溪古師山。峰巒秀拔遂有終焉之志。一住三十餘載。影不出山。宿衲爭趨。成大精藍。宣德乙卯。敕額東明禪寺。嗣領眾重修凈慈大殿。正統辛
【現代漢語翻譯】 現代漢語譯本： 重。疑情重，則昏散自然消失。告誡眾人大海不容納屍體，虛空不著色，火堆不藏蚊蟲。無住的佛法中不設立迷和悟。如今參禪的人，將光影門頭（比喻虛幻不實之處）自相矇蔽，墮入地獄如箭一般迅速。 一位僧人正在誦經，一位士人問誦的是什麼經。僧人回答說：《法華經》。士人說：『六萬字中哪個字有眼睛？』僧人不知所措。士人便打了他。一位僧人入門，便拜。士人喝道：『快走！』僧人再次拜。士人說：『你討什麼碗？』僧人喝，士人便打。（高亭和尚曾施行此命令） 這位士人住在城裡的田家巷，把住宅當作庵，四方來參訪求教的人，每天都聚集在他的座下。一日與眾禪人茶話，忽然擲杯，合掌告別眾人而逝。
六祖（六祖慧能，Hui Neng）下第二十七世
杭州府東明虛白慧旵禪師 楚王氏之子，父親是丹陽稅課司，於是安家在那裡。從小就聰穎，十四歲時，跟隨妙覺湛然（Miao Jue Zhan Ran）受業。恰逢做工時，湛然問：『你在這裡做什麼？』禪師說：『切蘿蔔。』湛然說：『你只會切蘿蔔？』禪師說：『也會殺人。』湛然伸出脖子，禪師說：『投降的將領不斬。』湛然對此感到驚異。恰逢湛然遷往撫州的疏山，禪師聽說唯庵（Wei An）在松隱（Song Yin）弘揚佛法，打算前去拜見。到達一個小庵，發誓說：『此行若不徹底證悟，決不返回。』一定六日。忽然抬頭看到松樹，豁然開悟。於是返回，晝夜危坐，端正如鐵柱。各方因此號稱旵鐵脊（Chan Tie Ji）。後來到達姑蘇鄧尉（Deng Wei），拜謁果林（Guo Lin）。果林指令參『寶藏證徹在寶藏傳中』。在天目的平山堂（Ping Shan Tang），結伴坐禪千日。后游安溪古師山（An Xi Gu Shi Shan），峰巒秀麗挺拔，於是有了在此終老的想法。一住三十餘年，身影不出山。眾多僧人爭相前往，形成大的精藍。宣德乙卯（1435年），敕額為東明禪寺。隨後帶領眾人重修凈慈大殿。正統辛酉（1441年）
【English Translation】 English version: Heavy. Heavy with doubt, then dullness and distraction will naturally disappear. It is shown to all that the great sea does not harbor corpses, the void does not attach to five colors, and a fire does not hide mosquitoes. In the Dharma of non-abiding, delusion and enlightenment are not established. Those who practice Chan meditation these days, obscure themselves with the gate of shadows and reflections (metaphor for illusory and unreal places), falling into hell as swiftly as an arrow. A monk was reciting a scripture when a scholar asked what scripture he was reciting. The monk replied, 'The Lotus Sutra.' The scholar said, 'Which of the 60,000 words has eyes?' The monk was at a loss. The scholar then struck him. A monk entered and bowed. The scholar shouted, 'Leave quickly!' The monk bowed again. The scholar said, 'What bowl are you begging for?' The monk shouted, and the scholar struck him. (Monk Gaoting once implemented this order) This scholar lived in Tianjia Lane in the city, using his residence as a hermitage. Scholars from all directions came to visit and seek instruction, gathering under his seat daily. One day, while having tea with the Chan practitioners, he suddenly threw his cup, put his palms together, bid farewell to everyone, and passed away.
27th Generation from the Sixth Patriarch (Hui Neng)
Chan Master Xubai Huichan of Dongming Temple, Hangzhou Prefecture Son of the Wang family of Chu, his father was a tax officer in Danyang, so they settled there. He was intelligent from a young age. At the age of fourteen, he received instruction from Miaojue Zhanran. Once, while working, Zhanran asked, 'What are you doing here?' The master said, 'Cutting radishes.' Zhanran said, 'Can you only cut radishes?' The master said, 'I can also kill people.' Zhanran stretched out his neck, and the master said, 'A surrendered general is not beheaded.' Zhanran was surprised by this. It happened that Zhanran moved to Shushan in Fuzhou. The master heard that Weian was propagating the Dharma at Songyin, and planned to visit him. Arriving at a small hermitage, he vowed, 'If I do not thoroughly realize enlightenment on this trip, I will definitely not return.' He remained steadfast for six days. Suddenly, he looked up and saw a pine tree, and he suddenly awakened. So he returned, sitting upright day and night, as straight as an iron pillar. Therefore, he was known as Chan Iron-Spine. Later, he arrived at Dengwei in Gusu, and paid homage to Guolin. Guolin instructed him to contemplate 'Zhengche in the Treasure Store is in the Treasure Store Transmission.' At Pingshan Hall in Tianmu, he formed a group to meditate for a thousand days. Later, he traveled to Anxi Gushi Mountain, where the peaks were beautiful and towering, so he had the intention of ending his life there. He stayed for more than thirty years, never leaving the mountain. Many monks flocked to him, forming a large monastery. In the year Yimao of the Xuande era (1435), the temple was given the name Dongming Chan Temple by imperial decree. Subsequently, he led the community in rebuilding the Great Hall of Jingci Temple. In the year Xinyou of the Zhengtong era (1441)
酉六月廿七。忽集眾敘謝訣別。眾請偈。師曰。一大藏教。無人看著。爭用得者幾句閑言語。廿九辰刻。跏趺而逝。茶毗舍利無算。塔于本山東塢。壽七十。臘五十有五。
安慶府桐城投子楚山幻叟荊璧紹琦禪師
蜀之安唐雷氏子。幼從元極通受業。首參無際。一日聞板聲有省。復參壞空。有賊不打貧家一段語。正統癸亥。再參無際。際問數年以來。在甚麼處住。師曰。廓然無定。際曰。有何所得。師曰。本自無失。何得之有。際曰。者是學得來底。師曰。一法不有。學自何來。際曰。莫落空耶。師曰。我尚非我。誰落誰空。際曰。畢竟事作么生。師曰。水落石出。雨霽云收。際曰。莫亂道。只如佛祖來也不許。縱你橫吞藏海。理百千神通。到者里更是不許。師曰。和尚雖則把住要津。其奈勞神不少。際拍膝一下。師便喝。際曰。克家須是破家兒。恁么幹蠱也省力。師掩耳而出。至晚。復召師詰曰。汝將平昔次第發明處說來看。師從實具對。際曰。還我無字義來。師呈偈曰。者僧問處偏多事。趙老何曾涉所思。信口一言都吐露。翻成特地使人疑。際曰。如何是汝不疑處。師曰。青山綠水。燕語鶯啼。歷歷分明。更疑何事。際曰。未在更道。師曰。頭頂虛空。腳踏實地。際乃記莂焉。壬申。抵金陵。訪月溪
【現代漢語翻譯】 現代漢語譯本
六月二十七日，忽然召集眾人敘說感謝和告別的話。眾人請求禪師留下偈語。禪師說：『全部的佛經，沒有人真正去看，爭著用這些無用的閑話做什麼？』二十九日辰時，禪師結跏趺坐而逝。火化后得到無數舍利。建塔于本山東塢。享年七十歲，僧臘五十五年。
安慶府桐城投子楚山幻叟荊璧紹琦禪師
是四川安唐雷氏之子。年幼時跟隨元極通學習。最初參訪無際禪師。一天聽到打板的聲音有所領悟。又參訪壞空禪師，領悟了『強盜不打貧窮人家』的道理。正統癸亥年（1443年），再次參訪無際禪師。無際禪師問：『這些年來，你住在什麼地方？』禪師說：『空曠無定處。』無際禪師說：『有什麼心得？』禪師說：『本來就沒有失去什麼，哪裡有什麼心得？』無際禪師說：『這是學來的吧？』禪師說：『一法都沒有，從哪裡學來？』無際禪師說：『莫非落入了空無？』禪師說：『我尚且不是我，誰落入誰的空無？』無際禪師說：『到底事情是怎麼樣的？』禪師說：『水落石出，雨停雲散。』無際禪師說：『不要胡說。即使是佛祖來了也不允許，縱然你橫吞藏海，通曉百千神通，到這裡也是不允許的。』禪師說：『和尚雖然把守著要道，但還是費了不少精神。』無際禪師拍了一下膝蓋。禪師便喝斥一聲。無際禪師說：『能繼承家業的必定是敗家子，這樣匡正時弊也省力。』禪師捂著耳朵走了出去。到了晚上，無際禪師又召見禪師詰問道：『你把你平時逐步領悟的地方說來看看。』禪師如實地回答。無際禪師說：『還我無字義來。』禪師呈上偈語說：『這僧人提問的地方太多事，趙州古佛（趙老）何曾涉及思慮？信口一說都吐露出來，反而變成特意使人懷疑。』無際禪師說：『什麼是你不懷疑的地方？』禪師說：『青山綠水，燕語鶯啼，歷歷分明，還懷疑什麼？』無際禪師說：『還不到位，再說。』禪師說：『頭頂虛空，腳踏實地。』無際禪師於是給予了印可。壬申年（1452年），到達金陵，拜訪月溪禪師。
【English Translation】 English version
On the 27th day of the sixth month, the master suddenly gathered the assembly to express his gratitude and bid farewell. The assembly requested a verse. The master said, 'The entire Tripitaka (一大藏教), no one truly looks at it. What use is there in contending over a few idle words?' On the 29th day, at the hour of chen (辰刻), he passed away in the lotus position. After cremation, countless sharira (舍利, relics) were found. A stupa (塔) was built at Dongwu (東塢) on the mountain where the temple was located. He lived to the age of seventy, with fifty-five years as a monk.
Chan Master Jingbi Shaoqi (荊璧紹琦), Huan Sou (幻叟) of Chushan (楚山), Touzi (投子), Tongcheng (桐城), Anqing Prefecture (安慶府).
He was a son of the Lei family of Antang (安唐) in Shu (蜀, Sichuan). As a child, he studied with Yuanji Tong (元極通). He first visited Wuji (無際). One day, upon hearing the sound of the board, he had an awakening. He then visited Huaikong (壞空), understanding the saying 'Thieves do not strike poor homes.' In the year Guihai (癸亥, 1443) of the Zhengtong (正統) era, he visited Wuji again. Wuji asked, 'In recent years, where have you been staying?' The master said, 'In a vast and undefined place.' Wuji said, 'What have you gained?' The master said, 'Originally, there was nothing lost, so what is there to gain?' Wuji said, 'Is that something you learned?' The master said, 'If there is not a single dharma (法), from where could it be learned?' Wuji said, 'Are you not falling into emptiness?' The master said, 'I am not even myself, so who is falling into whose emptiness?' Wuji said, 'What is the matter ultimately?' The master said, 'When the water recedes, the rocks appear; when the rain stops, the clouds disperse.' Wuji said, 'Do not speak recklessly. Even if the Buddhas and Patriarchs (佛祖) come, they are not permitted. Even if you swallow the ocean of scriptures and master hundreds of thousands of supernatural powers, it is still not permitted here.' The master said, 'Although the abbot (和尚) guards the vital pass, he still expends a lot of effort.' Wuji slapped his knee. The master then shouted. Wuji said, 'To inherit the family business, one must be a prodigal son; such a way of correcting abuses is also less strenuous.' The master covered his ears and left. In the evening, Wuji summoned the master again and questioned him, saying, 'Tell me about the places where you have gradually enlightened yourself.' The master truthfully answered. Wuji said, 'Return the meaning of no-word to me.' The master presented a verse, saying, 'This monk asks too many questions; how could Zhao Lao (趙老, Zhao Zhou) have been involved in thoughts? A casual word is completely revealed, turning into a deliberate cause for doubt.' Wuji said, 'What is the place where you do not doubt?' The master said, 'Green mountains and clear waters, the warbling of swallows and the singing of orioles, are all distinctly clear; what is there to doubt?' Wuji said, 'Not yet there, say more.' The master said, 'The head tops the empty space, the feet tread on solid ground.' Wuji then gave his approval. In the year Renshen (壬申, 1452), he arrived in Jinling (金陵, Nanjing) and visited Yuexi (月溪).
海舟。住后。僧問如何是天柱境。師曰。澗闊云歸晚。山高日出遲。曰如何是境中人。師曰。額下眉遮眼。腮邊耳搭肩。曰如何是天柱家風。師曰。云甑炊松粉。冰鐺煮月團 問如何是祖師西來意。師曰。海神撒出夜明珠。曰學人不會。師曰。文殊失卻玻璃盞 問如何是佛。師曰。生鐵秤錘。曰如何是法。師曰。石頭土塊。曰如何是僧。師曰。黑漆拄杖 景泰乙亥遷投子。上堂。僧問遠離皖山。來據投子。海眾臨筵。請師祝聖。師曰。鼎內長生篆。峰頭不老松。曰祝聖已蒙師的旨。投子家風事若何。師曰。提瓶穿市過。不是賣油翁。曰只如祖師道。不許夜行。投明須到。還端的也無。師曰。雖然眼裡有筋。爭奈舌頭無骨。曰趙州道我早猴白。渠更猴黑。意作么生。師曰。不因弓矢盡。未肯豎降旗。問和尚今日昇座說法。未審有何祥瑞。師曰。麒麟步驟丹霄外。優缽華開烈焰中。曰如何是祖師西來意。師曰。雪消山頂露。風過樹頭搖。問寶劍未出匣時如何。師曰。神號鬼哭。曰出匣后如何。師曰。佛祖吞聲。曰出與未出時如何。師曰。無須鎖子兩頭搖。僧提起坐具。師便喝。僧擬議。師便打。乃曰。毒蛇頭上揩癢。猛虎口裡橫身。也須是恁般人始得。適來者僧。大似一員戰將。敢來者里奪鼓攙旗。惜乎龍頭蛇尾。死在棒
【現代漢語翻譯】 現代漢語譯本： 海舟禪師。住持寺院后。有僧人問：『什麼是天柱山的境界？』禪師說：『山澗寬闊，雲彩傍晚才歸來；山峰高聳，太陽出來得晚。』僧人問：『什麼是境界中的人？』禪師說：『額頭下眉毛遮住眼睛，臉頰邊耳朵搭在肩膀上。』僧人問：『什麼是天柱山的家風？』禪師說：『用云做的甑子蒸松樹花粉，用冰做的鐺子煮月亮形狀的糰子。』 有人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『海神撒出夜明珠。』僧人說：『學人我不明白。』禪師說：『文殊菩薩（Manjusri）丟失了玻璃盞。』 有人問：『什麼是佛（Buddha）？』禪師說：『生鐵秤錘。』僧人問：『什麼是法（Dharma）？』禪師說：『石頭土塊。』僧人問：『什麼是僧（Sangha）？』禪師說：『黑漆拄杖。』 景泰乙亥年（1455年），海舟禪師遷往投子寺。上堂說法。有僧人問：『遠離皖山，來到投子寺。海眾僧人聚集在此，請禪師為皇上祝聖。』禪師說：『鼎內燒著長生篆香，山峰頂上是不老的松樹。』僧人說：『祝聖已經蒙禪師開示，投子寺的家風是怎樣的？』禪師說：『提著油瓶穿過市場，不是賣油的老翁。』僧人說：『就像祖師說的，不許夜晚趕路，天亮必須到達。確實是這樣嗎？』禪師說：『雖然眼睛裡有筋，無奈舌頭沒有骨頭。』僧人說：『趙州禪師（Zhaozhou）說我早就是猴子變的白髮老翁，他更是猴子變的黑髮老翁，這是什麼意思？』禪師說：『不是因為弓箭用盡，不會輕易豎起投降的旗幟。』 有人問：『和尚您今天升座說法，不知道有什麼祥瑞？』禪師說：『麒麟邁著步伐走在青霄之外，優缽曇花（Udumbara flower）在烈火中綻放。』僧人問：『什麼是祖師西來意？』禪師說：『雪融化後山頂顯露出地面，風吹過樹頭搖動。』 有人問：『寶劍未出劍匣時如何？』禪師說：『神號鬼哭。』僧人問：『出劍匣后如何？』禪師說：『佛祖（Buddha）吞聲。』僧人問：『出與未出時如何？』禪師說：『無須鎖子的兩頭搖擺。』 僧人提起坐具，禪師便喝斥。僧人猶豫不決，禪師便打。於是說：『在毒蛇頭上撓癢，在猛虎口裡橫身，也必須是這樣的人才行。剛才那個僧人，很像一員戰將，敢來這裡奪鼓搶旗。可惜龍頭蛇尾，死在棒下。』
【English Translation】 English version: Zen Master Haizhou. After residing in the monastery. A monk asked: 'What is the realm of Tianzhu Mountain (Celestial Pillar Mountain)?' The Master said: 'The mountain stream is wide, and the clouds return late in the evening; the mountain peaks are high, and the sun rises late.' The monk asked: 'What is the person in the realm?' The Master said: 'Below the forehead, the eyebrows cover the eyes; beside the cheeks, the ears rest on the shoulders.' The monk asked: 'What is the family style of Tianzhu Mountain?' The Master said: 'Using cloud-made steamers to cook pine pollen, using ice-made pots to boil moon-shaped dumplings.' Someone asked: 'What is Bodhidharma's intention in coming from the West?' The Master said: 'The sea god scatters luminous pearls.' The monk said: 'This student does not understand.' The Master said: 'Manjusri (Manjusri Bodhisattva) lost the glass cup.' Someone asked: 'What is Buddha (Buddha)?' The Master said: 'A cast iron weight.' The monk asked: 'What is Dharma (Dharma)?' The Master said: 'Stones and clods of earth.' The monk asked: 'What is Sangha (Sangha)?' The Master said: 'A black lacquered staff.' In the year Yihai of the Jingtai era (1455), Zen Master Haizhou moved to Touzi Temple. He ascended the Dharma hall and gave a sermon. A monk asked: 'Leaving Wan Mountain, coming to Touzi Temple. The assembly of monks gathers here, please Master bless the Emperor.' The Master said: 'Inside the cauldron burns the incense of longevity, on the mountain peak is an unaging pine tree.' The monk said: 'The blessing has already been enlightened by the Master, what is the family style of Touzi Temple?' The Master said: 'Carrying an oil bottle through the market, not an old man selling oil.' The monk said: 'Just like the Patriarch said, one is not allowed to travel at night, one must arrive by dawn. Is this really the case?' The Master said: 'Although there are tendons in the eyes, unfortunately, there are no bones in the tongue.' The monk said: 'Zen Master Zhaozhou (Zhaozhou) said that I am already an old man with white hair transformed from a monkey, he is even more an old man with black hair transformed from a monkey, what does this mean?' The Master said: 'Not because the arrows are exhausted, one would not easily raise the flag of surrender.' Someone asked: 'Venerable, you are ascending the seat to preach the Dharma today, I wonder what auspicious signs there are?' The Master said: 'The Qilin (Chinese unicorn) strides outside the blue sky, the Udumbara flower (Udumbara flower) blooms in the raging flames.' The monk asked: 'What is Bodhidharma's intention in coming from the West?' The Master said: 'After the snow melts, the mountaintop reveals the ground, the wind blows and the treetop sways.' Someone asked: 'What is it like when the precious sword is not drawn from its scabbard?' The Master said: 'Gods wail and ghosts cry.' The monk asked: 'What is it like after it is drawn from its scabbard?' The Master said: 'Buddhas (Buddha) swallow their voices.' The monk asked: 'What is it like when it is drawn and not drawn?' The Master said: 'There is no need for the two ends of the lock to sway.' The monk raised his sitting mat, and the Master immediately shouted. The monk hesitated, and the Master struck him. Then he said: 'Scratching an itch on the head of a poisonous snake, placing oneself horizontally in the mouth of a fierce tiger, one must be such a person to succeed. That monk just now was like a general, daring to come here to seize the drum and snatch the flag. It is a pity that he was a dragon's head and a snake's tail, and died under the stick.'
下。若解轉身活路。自然不犯鋒铓。所以道弄蛇須是弄蛇手。不會弄蛇蛇咬殺 上堂。拈拄杖曰。祇者些子誵訛。多少師僧到者里。開口不得。思量不及。舉揚不出。即今落在山僧手裡。橫也由我。豎也由我。提起放下。卷舒殺活總由我。以拄杖空中點一點曰。正當恁么時。從上佛祖天下老和尚到者里。只得乞命有分。眾中莫有為佛祖出氣者么。良久。卓拄杖一下曰。[翟*支]瞎金剛正眼。靠倒空王寶座。汝等諸人討甚麼碗。便下座 上堂。眾集。師斂衣就座。良久曰。大眾分明記取。便下座 師到園。見冬瓜。問園頭。者個無口。因甚長得如許大。頭曰。某甲不曾怠惰一時。師曰。主人公還替你出些力氣也無。頭曰。全承渠力。師曰。請來與老僧相見。頭便禮拜。師曰。者猶是奴兒婢子在。頭轉身。拈篾縛架。師乃呵呵大笑。回顧侍者曰。菜園裡有蟲 性空首座請益蒙山三關語曰。蟭螟蟲吸乾滄海。魚龍蝦蟹向何處安身立命。師曰。長安路上金毛臥。曰水母飛上色究竟天。入摩醯眼裡作舞。因甚不見。師曰。五鳳樓前鐵馬嘶。曰蓮湖橋為一切人直指。明眼人因甚落井。師曰。明月照見夜行人。曰請師頌出。師曰。好與痛棒。曰棒則甘領。頌則乞師不吝。師乃大笑。頌曰。當機把斷聖凡津。擬議知渠屈未伸。欲識蒙
【現代漢語翻譯】 現代漢語譯本：如果理解了轉身的活路，自然不會觸犯鋒芒。所以說，玩蛇必須是玩蛇高手，不會玩蛇就會被蛇咬死。上堂時，拿起拄杖說：『就這麼一點點差錯，多少師僧到這裡，開口不得，思量不及，舉揚不出。如今落在我手裡，橫也由我，豎也由我，提起放下，卷舒殺活都由我。』用拄杖在空中點一點說：『正當這個時候，從上佛祖天下老和尚到這裡，也只得乞命。』大眾中莫有為佛祖出氣的嗎？良久，卓拄杖一下說：『[翟支]瞎金剛正眼，靠倒空王寶座，你們這些人討什麼碗？』便下座。上堂時，大眾聚集，師父整理衣裳就座，良久說：『大眾分明記取。』便下座。師父到園裡，看見冬瓜，問園頭：『這個無口，為什麼長得這麼大？』園頭說：『我一直沒有怠惰。』師父說：『主人公還替你出些力氣嗎？』園頭說：『全靠他的力量。』師父說：『請來與老僧相見。』園頭便禮拜。師父說：『這還是奴兒婢子。』園頭轉身，拿起篾縛架。師父於是呵呵大笑，回顧侍者說：『菜園裡有蟲。』性空首座請教蒙山三關語說：『蟭螟蟲吸乾滄海，魚龍蝦蟹向何處安身立命？』師父說：『長安路上金毛臥。』說：『水母飛上色究竟天（佛教用語，指色界天的最高層），入摩醯首羅天（佛教用語，即大自在天，為三界之主）眼裡作舞，為什麼不見？』師父說：『五鳳樓前鐵馬嘶。』說：『蓮湖橋為一切人直指，明眼人為什麼落井？』師父說：『明月照見夜行人。』說：『請師父頌出。』師父說：『好與痛棒。』說：『棒則甘領，頌則乞師不吝。』師父乃大笑，頌曰：『當機把斷聖凡津，擬議知渠屈未伸，欲識蒙 English version: If you understand the way to turn around and find a path to life, you will naturally avoid the sharp edge. Therefore, it is said that playing with snakes requires a skilled snake charmer; if you don't know how to play with snakes, you will be bitten to death. During the sermon, he picked up his staff and said, 'Just this little bit of error, how many monks come here, unable to open their mouths, unable to think, unable to express. Now it falls into my hands, horizontal is up to me, vertical is up to me, lifting up and putting down, rolling and stretching, killing and enlivening are all up to me.' He tapped the staff in the air and said, 'Right at this moment, from the Buddhas of the past to the old monks of the world, they can only beg for their lives.' Is there anyone among you who can stand up for the Buddhas? After a long silence, he struck the staff once and said, '[翟支] blind Vajra's (Buddhist term, means diamond) true eye, leaning against the empty King's throne, what bowls are you people asking for?' Then he stepped down from the seat. During the sermon, the crowd gathered, and the master adjusted his robes and sat down. After a long silence, he said, 'Everyone, remember this clearly.' Then he stepped down from the seat. The master went to the garden and saw a winter melon. He asked the gardener, 'This one has no mouth, why does it grow so big?' The gardener said, 'I have never been lazy.' The master said, 'Does the master also help you a little?' The gardener said, 'It's all thanks to his power.' The master said, 'Please bring him to meet the old monk.' The gardener then bowed. The master said, 'This is still a servant.' The gardener turned around and picked up a bamboo frame. The master then laughed loudly and looked back at the attendant, saying, 'There are insects in the vegetable garden.' The chief monk Xingkong asked for instruction on the three barriers of Mengshan, saying, 'The mosquito sucks the sea dry, where can fish, dragons, shrimp, and crabs settle down?' The master said, 'A golden-haired lion lies on the road to Chang'an.' He said, 'The jellyfish flies to Akanistha (Buddhist term, the highest heaven in the Realm of Form), dancing in the eyes of Maheśvara (Buddhist term, another name for Shiva, the lord of the three realms), why can't it be seen?' The master said, 'Iron horses neigh in front of the Five Phoenix Tower.' He said, 'The Lotus Lake Bridge directly points to everyone, why do the clear-eyed fall into the well?' The master said, 'The bright moon illuminates the night traveler.' He said, 'Please, Master, chant it out.' The master said, 'Good to give a painful beating.' He said, 'I will gladly accept the beating, but I beg the Master not to be stingy with the chant.' The master laughed loudly and chanted, 'At the opportune moment, cut off the ferry of the saint and the mortal, knowing that the plan is wronged and not stretched, wanting to know Meng'
【English Translation】 English version: If you understand the way to turn around and find a path to life, you will naturally avoid the sharp edge. Therefore, it is said that playing with snakes requires a skilled snake charmer; if you don't know how to play with snakes, you will be bitten to death. During the sermon, he picked up his staff and said, 'Just this little bit of error, how many monks come here, unable to open their mouths, unable to think, unable to express. Now it falls into my hands, horizontal is up to me, vertical is up to me, lifting up and putting down, rolling and stretching, killing and enlivening are all up to me.' He tapped the staff in the air and said, 'Right at this moment, from the Buddhas of the past to the old monks of the world, they can only beg for their lives.' Is there anyone among you who can stand up for the Buddhas? After a long silence, he struck the staff once and said, '[翟*支] blind Vajra's (Buddhist term, means diamond) true eye, leaning against the empty King's throne, what bowls are you people asking for?' Then he stepped down from the seat. During the sermon, the crowd gathered, and the master adjusted his robes and sat down. After a long silence, he said, 'Everyone, remember this clearly.' Then he stepped down from the seat. The master went to the garden and saw a winter melon. He asked the gardener, 'This one has no mouth, why does it grow so big?' The gardener said, 'I have never been lazy.' The master said, 'Does the master also help you a little?' The gardener said, 'It's all thanks to his power.' The master said, 'Please bring him to meet the old monk.' The gardener then bowed. The master said, 'This is still a servant.' The gardener turned around and picked up a bamboo frame. The master then laughed loudly and looked back at the attendant, saying, 'There are insects in the vegetable garden.' The chief monk Xingkong asked for instruction on the three barriers of Mengshan, saying, 'The mosquito sucks the sea dry, where can fish, dragons, shrimp, and crabs settle down?' The master said, 'A golden-haired lion lies on the road to Chang'an.' He said, 'The jellyfish flies to Akanistha (Buddhist term, the highest heaven in the Realm of Form), dancing in the eyes of Maheśvara (Buddhist term, another name for Shiva, the lord of the three realms), why can't it be seen?' The master said, 'Iron horses neigh in front of the Five Phoenix Tower.' He said, 'The Lotus Lake Bridge directly points to everyone, why do the clear-eyed fall into the well?' The master said, 'The bright moon illuminates the night traveler.' He said, 'Please, Master, chant it out.' The master said, 'Good to give a painful beating.' He said, 'I will gladly accept the beating, but I beg the Master not to be stingy with the chant.' The master laughed loudly and chanted, 'At the opportune moment, cut off the ferry of the saint and the mortal, knowing that the plan is wronged and not stretched, wanting to know Meng'
山端的旨。垂鉤意在釣金鱗 成化癸巳三月中。示微疾。眾請末後句。師展兩手曰。會么。復曰。今年今日。推車撞壁。撞破虛空。青天霹靂。呵呵呵。泥牛吞卻老龍珠。澄澄性海漚華息。泊然而逝。世壽七十。僧臘六十一。建塔天成。
六祖下第二十八世
松州東明海舟普慈禪師
常熟錢氏子。出家于破山。讀楞嚴。至凡有言說。都無實義。尋思不得。日益憔悴。有居士問曰。師顏色有病。師曰。佛法不明故耳。非病也。士曰。佛法不明。何不往府中鄧尉山。問取萬峰蔚和尚去。師聞欣然。便詣鄧尉。見萬峰。峰問曰。沙彌何來。師禮拜起曰常熟。峰曰。到彼何為。師舉前話。再拜求示。峰便劈頭兩棒。攔背一踏。以腳兩踢曰。只者實義。(口是禍門)師有省。起曰。好只好。大費和尚心力。峰笑而許之。付以偈曰。龜毛付囑與兒孫。兔角拈來要問津。一喝耳聾三日去。箇中消息許誰親。又曰。子當匿跡護持。莫輕為人師範。師自以為得。乃結廬于洞庭山塢二十九年。一日僧至。師問曰。上座何處來。曰安溪。曰安溪有人么。曰虛白和尚說法。不異高峰。曰是誰弟子。曰寶藏。曰有甚言句。僧舉室中驗人語云。心不是佛。智不是道。三藏不是法。是甚麼。下語者皆不契。舉畢。復問師曰。參寶藏
【現代漢語翻譯】 現代漢語譯本： 山端的旨。垂釣的意義在於釣取金色的鯉魚。成化癸巳年（1473年）三月中，禪師略微示現疾病。眾人請求留下最後的開示。禪師張開雙手說：『會嗎？』又說：『今年今日，推車撞墻壁，撞破虛空，晴天霹靂。哈哈哈。泥牛吞掉了老龍珠，澄澈的性海中波濤平息。』說完安詳地圓寂了。世壽七十歲，僧臘六十一年。在天成建造了塔。
六祖慧能門下第二十八世
松州東明海舟普慈禪師
是常熟錢氏的兒子。在破山出家。閱讀《楞嚴經》，讀到『凡所有言說，都無實義』時，反覆思索不得其解，日益憔悴。有位居士問：『禪師臉色不好，是有病嗎？』禪師說：『因為佛法不明瞭的緣故，不是病。』居士說：『佛法不明，為什麼不去府中的鄧尉山，向萬峰蔚和尚請教呢？』禪師聽了很高興，便前往鄧尉。見到萬峰和尚，萬峰問：『沙彌從哪裡來？』禪師禮拜後起身回答：『常熟。』萬峰說：『到這裡做什麼？』禪師舉出之前困惑的話，再次拜求開示。萬峰便劈頭蓋臉地打了兩棒，又在背後踢了一腳，用腳踢著說：『就是這個實義！(口是禍門)』禪師有所領悟，起身說：『好！好！好！太費和尚您的一番心力了。』萬峰笑著認可了他，並授予偈語說：『烏龜的毛髮囑託給兒孫，兔子的角拿來要問渡河的津樑。一喝之下，耳聾三日，其中的訊息允許誰親近？』又說：『你應該隱匿行跡，護持正法，不要輕易為人師範。』禪師自認為已經得道，於是在洞庭山塢結廬隱居了二十九年。一天，有僧人來到，禪師問：『上座從哪裡來？』僧人說：『安溪。』禪師問：『安溪有人嗎？』僧人說：『虛白和尚說法，不亞於高峰。』禪師問：『是誰的弟子？』僧人說：『寶藏。』禪師問：『有什麼言語？』僧人舉出寶藏禪師在丈室中考驗人的話語說：『心不是佛，智不是道，三藏不是法，』（那）是什麼？下語的人都不契合（寶藏禪師的意）。說完，反過來問禪師：『您參過寶藏嗎？』
【English Translation】 English version: The essence lies at the mountain's edge. The intention of casting the line is to catch the golden carp. In the third month of the GuiSi year of Chenghua (1473), the master showed a slight illness. The assembly requested his final words. The master spread out his hands and said, 'Do you understand?' Then he said, 'This day, this year, pushing the cart crashes into the wall, shattering the void, a thunderbolt in the clear sky. Ha ha ha. The mud ox swallows the old dragon pearl, the clear sea of nature calms, and the waves cease.' He passed away peacefully. His age was seventy, and his monastic age was sixty-one. A pagoda was built in Tiancheng.
The twenty-eighth generation under the Sixth Ancestor Huineng
Chan Master Puchi of Dongming Haizhou in Songzhou
He was the son of the Qian family in Changshu. He became a monk at Poshan. Reading the Shurangama Sutra, when he reached 'All speech has no real meaning,' he pondered it without understanding, becoming increasingly haggard. A layman asked, 'Master, your complexion is unwell; are you ill?' The master said, 'It is because the Buddha-dharma is not clear, not an illness.' The layman said, 'If the Buddha-dharma is not clear, why not go to Dengwei Mountain in the prefecture and ask the Venerable Wanfeng Wei?' The master was delighted upon hearing this and went to Dengwei. Seeing Wanfeng, Wanfeng asked, 'Shami, where do you come from?' The master bowed and replied, 'Changshu.' Wanfeng said, 'What do you come here for?' The master raised the previous words and bowed again, seeking instruction. Wanfeng immediately struck him two blows on the head and kicked him in the back, kicking him with his feet, saying, 'Only this is the real meaning! (The mouth is the gate of disaster)' The master had an awakening, rose, and said, 'Good! Good! Good! It has greatly taxed the Venerable's efforts.' Wanfeng smiled and acknowledged him, giving him a verse, saying, 'The turtle's hair is entrusted to descendants, the rabbit's horn is taken to inquire about the ford. One shout deafens for three days; who is allowed to be intimate with the news within?' He also said, 'You should hide your traces and uphold the Dharma, do not lightly become a teacher of others.' The master thought he had attained the Way, so he built a hut in the Dongting Mountain valley and lived in seclusion for twenty-nine years. One day, a monk arrived, and the master asked, 'Where does the venerable come from?' The monk said, 'Anxi.' The master asked, 'Are there people in Anxi?' The monk said, 'Venerable Xubai preaches the Dharma, no different from Gaofeng.' The master asked, 'Whose disciple is he?' The monk said, 'Baozang.' The master asked, 'What are his words?' The monk raised the words Baozang used to test people in his room, saying, 'The mind is not the Buddha, wisdom is not the Tao, the Tripitaka is not the Dharma,' what is it? Those who answered did not agree (with Baozang's intention). After finishing, he asked the master in return, 'Have you studied with Baozang?'
否。師曰。我與寶藏同參萬峰。僧曰。當日有何所見。遂隱於此。就再不參人去。師曰。問但有言說都無實義。峰便打。我從此得悟。僧曰。請言得之所以。師曰。但要人知痛癢的是實義。是妙心。言說盡屬皮毛。僧笑曰。若據此見解。生死尚未了。何得云悟。未在未在。不見道心不是佛。智不是道耶。師遂有疑曰。彼處眾中有真大徹者么。僧云無。師即棄庵。渡湖往安溪。詣東明。適有人設齋。師至關前。問明曰。今日齋是甚滋味。明曰。到口方知。說即遠矣。師曰。如何是到口味。明即打滅。燈曰。識得燈光何處著落。味即到口。(當面被他鈍置。可憐)師無語。次日黎明。遣侍者請師。師即至。明問曰。曾見人否。師笑曰見只見一人。說出恐驚人。明曰。假使親見釋迦。依然是個俗漢。但說何妨。師曰。萬峰。明曰。為敘先後耶。為佛法耶。若敘先後。萬峰會下有千人。若論佛法。老阇黎佛法未夢見在。何驚之有。若親見萬峰。萬峰即今在甚麼處。師面赤惘然。(識羞人難得)明曰。若如此。不曾見萬峰。師歸客寮。三晝夜寢食俱忘。偶值香燈繩斷墮地。忽然大悟。詣關前呈悟由。明曰。老阇黎承嗣萬峰去。師曰。公為我打徹。豈得承嗣萬峰。明乃笑。遂集眾出關。升座曰。瞿曇有意向誰傳。迦葉無端開笑顏。
【現代漢語翻譯】 否。師（指東明）說：『我與寶藏一同參學于萬峰。』僧人問：『當日有什麼見解，於是隱居於此，不再參訪他人？』師（指東明）說：『問話只要有言語表達，都沒有實際意義，萬峰便會打。我從此得到領悟。』僧人問：『請說說領悟的原因。』師（指東明）說：『只要人知道痛癢，才是實際意義，是妙心。言語表達都只是皮毛。』僧人笑著說：『如果按照這種見解，生死尚未了脫，怎麼能說領悟了？還差得遠，還差得遠。沒聽說過道心不是佛，智慧不是道嗎？』師（指東明）於是產生疑問，說：『你們這裡的人群中有真正大徹大悟的人嗎？』僧人說沒有。師（指東明）隨即離開庵，渡湖前往安溪，拜訪東明。恰好有人設齋，師（指東明）到達關前，問東明：『今天的齋是什麼滋味？』東明說：『到口才知道，說就遠了。』師（指東明）說：『如何是到口味？』東明隨即打滅燈，說：『認得燈光落在何處？味就到口了。（當面被他難住，可憐）』師（指東明）無語。第二天黎明，派遣侍者請師（指東明）。師（指東明）隨即到達，東明問：『曾見過人嗎？』師（指東明）笑著說：『見過，只見過一人，說出來恐怕驚人。』東明說：『即使親見釋迦（Sakyamuni，佛教創始人），依然是個俗人。但說何妨。』師（指東明）說：『萬峰。』東明說：『是敘述先後次序呢，還是佛法呢？如果敘述先後次序，萬峰會下有千人。如果論佛法，老和尚你對佛法還沒夢見過呢，有什麼可驚的。如果親見萬峰，萬峰現在在什麼地方？』師（指東明）面紅耳赤，茫然不知所措。（知羞的人難得）東明說：『如果這樣，就是不曾見過萬峰。』師（指東明）回到客房，三晝夜寢食俱忘。偶然遇到香燈繩斷裂掉在地上，忽然大悟。到關前呈述領悟的緣由。東明說：『老和尚你繼承萬峰的衣缽去吧。』師（指東明）說：『您為我打通了，怎麼能繼承萬峰的衣缽？』東明於是笑了。隨即召集眾人出關，升座說：『瞿曇（Gautama，釋迦牟尼的姓氏）有意向誰傳？迦葉（Kasyapa，釋迦牟尼的大弟子）無端開笑顏。』
【English Translation】 No. The master (referring to Dongming) said, 'I studied with Baozang at Wanfeng.' The monk asked, 'What insight did you have that day, that you secluded yourself here and no longer visited others?' The master (referring to Dongming) said, 'Questions with verbal expressions have no real meaning; Wanfeng would strike. I attained enlightenment from this.' The monk asked, 'Please explain the reason for your enlightenment.' The master (referring to Dongming) said, 'Only when people know pain and itching is there real meaning, is there wonderful mind. Verbal expressions are all superficial.' The monk laughed and said, 'According to this understanding, you have not yet resolved birth and death, how can you say you are enlightened? Far from it, far from it. Haven't you heard that the mind of the Tao is not the Buddha, wisdom is not the Tao?' The master (referring to Dongming) then became doubtful and said, 'Are there any truly greatly enlightened ones among the people here?' The monk said no. The master (referring to Dongming) then left the hermitage, crossed the lake to Anxi, and visited Dongming. It happened that someone was offering a vegetarian feast. The master (referring to Dongming) arrived at the gate and asked Dongming, 'What is the taste of today's feast?' Dongming said, 'You only know when it reaches your mouth; speaking of it is far off.' The master (referring to Dongming) said, 'What is the taste reaching the mouth?' Dongming immediately extinguished the lamp and said, 'Recognize where the lamplight falls; the taste has reached your mouth. (He was bluntly stumped face to face, pitiful.)' The master (referring to Dongming) was speechless. The next day at dawn, he sent a attendant to invite the master (referring to Dongming). The master (referring to Dongming) then arrived. Dongming asked, 'Have you seen anyone?' The master (referring to Dongming) laughed and said, 'I have seen, I have only seen one person; saying it would be alarming.' Dongming said, 'Even if you personally saw Sakyamuni (Sakyamuni, the founder of Buddhism), he would still be a common man. What harm is there in saying it?' The master (referring to Dongming) said, 'Wanfeng.' Dongming said, 'Are you narrating the order of events, or the Buddha-dharma? If you are narrating the order of events, there are a thousand people under Wanfeng. If you are discussing the Buddha-dharma, old monk, you haven't even dreamed of the Buddha-dharma, what is there to be alarmed about? If you personally saw Wanfeng, where is Wanfeng right now?' The master (referring to Dongming) blushed and was at a loss. (It is rare to find someone who knows shame.) Dongming said, 'If that is the case, you have not seen Wanfeng.' The master (referring to Dongming) returned to the guest room, and for three days and nights, he forgot to eat and sleep. By chance, the incense lamp rope broke and fell to the ground, and he suddenly had a great enlightenment. He went to the gate to present the reason for his enlightenment. Dongming said, 'Old monk, you should inherit Wanfeng's lineage.' The master (referring to Dongming) said, 'You have broken through for me, how can I inherit Wanfeng's lineage?' Dongming then laughed. He then gathered the assembly and went out of the gate, ascended the seat and said, 'Whom did Gautama (Gautama, Sakyamuni's surname) intend to transmit to? Kasyapa (Kasyapa, Sakyamuni's chief disciple) smiled for no reason.'
到此豈容七佛長。文殊面赤也茫然。今朝好笑東明事。千古令人費唾涎。幸得海公忘我我。濟宗一脈續綿綿。乃擲下拄杖云。千斤擔子方全付。元要如今拄杖談。以拂子擊三下下座 師即入方丈禮拜。明曰。老僧不出月去也。至二十七日。辭眾。二十九日示寂。師仍欲遁歸洞庭。四眾苦留。乃繼其席 嘗舉興化問克賓維那。你不久為唱導之師。賓云。不入者保社。化云。會了不入。不會不入。賓云。總不與么。化便打云。克賓維那法戰不勝。罰錢五貫。充設堂飯。至來日齋飯時。興化自白椎云。克賓維那法戰不勝。不得吃飯。即便趁出院。師拈云。若為濟宗兒孫。必要明他家裡事。予昔蒙萬峰老人付我偈。便以為得。直至今日。始知我錯。萬峰不錯。一遇東明和尚。乃明棒頭賞罰。(棒頭罰易知。棒頭賞難識。識得棒頭賞。始能的破的)言句亦然。果然悟在己而法藉師。豈曰一悟即爲了當。如以一悟靈通。不求師法。正謂威音以前。無師可也。威音以後。師師相受者此也。所以克賓識得父師苦心。䇿發己明向上關棙子。洞達閨閾中事。不在言宣。骨碎身粉。也難酬報興化萬一。況打罰出院乎。海長老今日所以不嗣萬峰而嗣東明者。亦此也。古諺云。養女方知娘受苦。生子乃識父辛勤。誠哉是言也。實有個中大事。豈容
【現代漢語翻譯】 現代漢語譯本 到這裡難道還能容忍七佛之長嗎？文殊菩薩（智慧的象徵）也面色發紅，茫然不知所措。今天好笑的是東明和尚的事蹟，千百年來令人白費口舌。幸好有海公和尚忘記了自我，讓濟宗（佛教宗派名）一脈得以延續。於是擲下拄杖說：『千斤重擔才算完全交付，原本是要如今用拄杖來談論。』用拂子擊打三下後下座。海公和尚隨即進入方丈室禮拜。第二天說：『老僧我不會過一個月就離去的。』到了二十七日，向大眾告別。二十九日圓寂。海公和尚仍然想遁歸洞庭。四眾弟子苦苦挽留，於是繼承了他的席位。曾經舉興化和尚問克賓維那（寺院中的一種職務）的事例：『你不久將成為唱導之師。』克賓說：『不入者保社。』興化說：『會了不入，不會不入。』克賓說：『總不這樣。』興化便打他說：『克賓維那法戰不勝，罰錢五貫，充作設堂飯的費用。』到了第二天齋飯時，興化親自敲椎說：『克賓維那法戰不勝，不得吃飯。』隨即把他趕出寺院。海公和尚拈出此事說：『如果作為濟宗的子孫，必須明白他家裡的事。』我過去蒙萬峰老人（人名，法號）付給我偈語，便以為自己得道了。直到今天，才知道我錯了，萬峰老人沒錯。一遇到東明和尚（人名，法號），才明白棒頭賞罰的道理。（棒頭罰容易知道，棒頭賞難以認識。認識了棒頭賞，才能徹底明白。）言語也是這樣。果然是悟在自己，而法藉助師父。難道說一悟就完全了當了嗎？如果以為一悟就靈通，不求師父的教法，正所謂威音王佛（過去佛名）以前，沒有師父也可以。威音王佛以後，師師相受的就是這個道理。所以克賓識得父師的苦心，啓發自己明白向上的關鍵。洞達閨房中的事情，不在於言語宣說。即使粉身碎骨，也難以報答興化和尚的萬分之一，更何況是被打罰出院呢？海長老今天所以不繼承萬峰老人而繼承東明和尚，也是這個道理。古諺說：『養女兒才知道娘受苦，生兒子才懂得父親辛勤。』真是這樣啊！實在有個中的大事，難道能容忍嗎？ English version How can the length of the Seven Buddhas be tolerated here? Manjusri (symbol of wisdom) also turned red and was at a loss. Today, what's laughable is the story of Dongming (name of a monk), which has caused people to waste their saliva for thousands of years. Fortunately, Elder Hai (name of a monk) forgot himself, allowing the lineage of the Ji sect (a Buddhist sect) to continue. Then he threw down his staff and said, 'Only when the burden of a thousand catties is completely handed over, is it originally necessary to talk about the staff today.' He struck three times with the whisk and stepped down from the seat. Elder Hai then entered the abbot's room to pay homage. The next day, he said, 'This old monk will not leave in less than a month.' On the twenty-seventh day, he bid farewell to the assembly. On the twenty-ninth day, he passed away. Elder Hai still wanted to escape back to Dongting. The fourfold assembly pleaded to stay, so he succeeded to his seat. He once cited the example of Xinghua (name of a monk) asking Kebin, the director (a position in the monastery): 'You will soon become a teacher of chanting.' Kebin said, 'Those who do not enter protect the community.' Xinghua said, 'Those who understand do not enter, those who do not understand do not enter.' Kebin said, 'It's not always like that.' Xinghua then hit him and said, 'Kebin, the director, lost the Dharma battle and was fined five strings of money to pay for the cost of setting up the hall meal.' The next day, at the time of the vegetarian meal, Xinghua personally knocked on the mallet and said, 'Kebin, the director, lost the Dharma battle and is not allowed to eat.' He was immediately chased out of the monastery. Elder Hai picked up on this matter and said, 'If you are a descendant of the Ji sect, you must understand his family affairs.' In the past, I received a verse from the old man Wanfeng (name of a monk), and I thought I had attained enlightenment. Only today do I realize that I was wrong, and the old man Wanfeng was not wrong. Only when I met Dongming (name of a monk) did I understand the principle of reward and punishment at the end of the stick. (Punishment at the end of the stick is easy to know, reward at the end of the stick is difficult to recognize. Only by recognizing the reward at the end of the stick can you thoroughly understand.) The same is true of words. Sure enough, enlightenment is in oneself, and the Dharma is aided by the teacher. Does it mean that one enlightenment is complete? If you think that one enlightenment is spiritual and do not seek the teacher's teachings, it is said that before the Buddha Vipaśyin (name of a past Buddha), there is no need for a teacher. After the Buddha Vipaśyin, the teachers pass on to each other, and this is the principle. Therefore, Kebin recognized the father's and teacher's painstaking efforts, and inspired himself to understand the key to upward progress. Understanding the affairs in the boudoir is not in words. Even if the bones are broken and the body is crushed, it is difficult to repay Xinghua's one ten-thousandth, let alone being beaten and expelled from the monastery? The reason why Elder Hai does not succeed Wanfeng today but succeeds Dongming is also this reason. An old saying says, 'Only when you raise a daughter do you know the suffering of the mother, and only when you give birth to a son do you understand the hard work of the father.' That's true! There is indeed a major event in it, how can it be tolerated?
【English Translation】 Modern Chinese version 到這裡難道還能容忍七佛之長嗎？文殊菩薩（智慧的象徵）也面色發紅，茫然不知所措。今天好笑的是東明和尚的事蹟，千百年來令人白費口舌。幸好有海公和尚忘記了自我，讓濟宗（佛教宗派名）一脈得以延續。於是擲下拄杖說：『千斤重擔才算完全交付，原本是要如今用拄杖來談論。』用拂子擊打三下後下座。海公和尚隨即進入方丈室禮拜。第二天說：『老僧我不會過一個月就離去的。』到了二十七日，向大眾告別。二十九日圓寂。海公和尚仍然想遁歸洞庭。四眾弟子苦苦挽留，於是繼承了他的席位。曾經舉興化和尚問克賓維那（寺院中的一種職務）的事例：『你不久將成為唱導之師。』克賓說：『不入者保社。』興化說：『會了不入，不會不入。』克賓說：『總不這樣。』興化便打他說：『克賓維那法戰不勝，罰錢五貫，充作設堂飯的費用。』到了第二天齋飯時，興化親自敲椎說：『克賓維那法戰不勝，不得吃飯。』隨即把他趕出寺院。海公和尚拈出此事說：『如果作為濟宗的子孫，必須明白他家裡的事。』我過去蒙萬峰老人（人名，法號）付給我偈語，便以為自己得道了。直到今天，才知道我錯了，萬峰老人沒錯。一遇到東明和尚（人名，法號），才明白棒頭賞罰的道理。（棒頭罰容易知道，棒頭賞難以認識。認識了棒頭賞，才能徹底明白。）言語也是這樣。果然是悟在自己，而法藉助師父。難道說一悟就完全了當了嗎？如果以為一悟就靈通，不求師父的教法，正所謂威音王佛（過去佛名）以前，沒有師父也可以。威音王佛以後，師師相受的就是這個道理。所以克賓識得父師的苦心，啓發自己明白向上的關鍵。洞達閨房中的事情，不在於言語宣說。即使粉身碎骨，也難以報答興化和尚的萬分之一，更何況是被打罰出院呢？海長老今天所以不繼承萬峰老人而繼承東明和尚，也是這個道理。古諺說：『養女兒才知道娘受苦，生兒子才懂得父親辛勤。』真是這樣啊！實在有個中的大事，難道能容忍嗎？
草草。若與人抽釘披楔。坐獅子座。為人天師。抉人眼翳。紹佛祖位者。必須一一透過。切莫以悟為是。將綱宗抹殺。置而勿究。何異天魔外道。莽蕩招殃悔乎 萬峰忌日。師拈香指真曰。我幾淹殺你甕里。幸是普慈。若是別人。不可救也。爇此瓣香。堪酬接引。喝一喝云。只笑你護短沒投師。佛法當人情。展坐具禮拜。又拈香云。此一瓣香。供養東明長老。一片赤心鞭䇿。令余洞達宗源。連喝兩喝云。一言豈盡普慈心。千古兒孫替報恩。又拈香云。此瓣香供養昔日師僧指南之力。若不蒙師。何有今日。他日到來。拄杖三十吃有分。堪報不報之恩。喝一喝云。受恩深處便為家。有乳方知是阿孃。禮拜起。說偈曰。源頭只在喝中存。三要三元四主賓。五棒當人言下會。四料還須句里明。末後真機死活句。箇中消息在師承。碎形粉骨酬師德。將此深心報佛恩。慟哭歸方丈 臨示寂。說偈曰。九十六年於世。七十四載為僧。中間多少誵訛。一見東明消殞。以拂子打圓相云。釋迦至我六十二世。有不可數老和尚。又打圓相云。多向者里安身。咄。乃投筆而逝。景泰元年。全身塔于東明左側。得法十二人。
金陵東山翼善海舟永慈禪師
按東山行實碑。載師為蜀之成都余氏子。生於洪武二十七年甲戌。齠齔時。見僧
【現代漢語翻譯】 現代漢語譯本： 草草了事！如果有人抽釘拔楔（比喻去除障礙），坐上獅子座（比喻成為領袖），為人天師（比喻成為導師），抉人眼翳（比喻去除人們的迷惑），繼承佛祖的地位，必須一一透徹理解，千萬不要以爲了悟就是對的，將佛法的綱領宗旨抹殺，置之不理，這和天魔外道有什麼區別？輕率魯莽地招致災禍和後悔啊！ 萬峰禪師忌日，老師拈香，指著自己的真性說：『我差點把你淹死在甕里。幸虧有普慈禪師。如果是別人，就不可救藥了。』點燃這瓣香，足以酬謝接引之恩。』喝一聲說：『只笑你護短，沒有好好拜師。把佛法當成人情。』展開坐具禮拜。又拈香說：『這瓣香，供養東明長老（指點老師），一片赤誠之心鞭策我，使我徹底洞達宗源。』連喝兩聲說：『一句話哪裡能說盡普慈禪師的心意？千秋萬代的兒孫都要替你報恩。』又拈香說：『這瓣香供養昔日師僧指南（比喻指引方向）的力量。如果沒有老師，哪有今日的我？他日到來，拄杖三十也有你的一份。足以報答不報答之恩。』喝一聲說：『受恩深處便是家，有乳才知道是阿孃。』禮拜起身，說偈語：『源頭只在喝中存，三要三元四主賓。五棒當人言下會，四料還須句里明。末後真機死活句，箇中消息在師承。碎形粉骨酬師德，將此深心報佛恩。』慟哭著回到方丈。 臨近示寂（圓寂）時，說偈語：『九十六年於世，七十四載為僧。中間多少誵訛，一見東明消殞。』用拂子打圓相說：『釋迦牟尼佛到我，是第六十二世。有不可數的老和尚。』又打圓相說：『多向這裡安身。』咄！於是投筆而逝。景泰元年（1450年），全身塔葬于東明禪師左側。得法的弟子有十二人。
金陵東山翼善海舟永慈禪師
根據東山行實碑記載，禪師是蜀地成都余氏的兒子，生於洪武二十七年（1394年）。年幼時，見到僧人
【English Translation】 English version: How careless! If someone draws out nails and removes wedges (metaphor for removing obstacles), sits on the lion's seat (metaphor for becoming a leader), becomes a teacher of humans and gods (metaphor for becoming a mentor), removes the cataracts from people's eyes (metaphor for removing people's confusion), and inherits the position of the Buddha, they must thoroughly understand everything one by one. Do not mistakenly believe that enlightenment is the only thing that matters, obliterating the fundamental principles of the Dharma and neglecting them. How is this different from heavenly demons and heretics? Rashly inviting disaster and regret! On the anniversary of Wanfeng Zen Master's death, the teacher lit incense, pointing to his true nature and saying, 'I almost drowned you in the jar. Fortunately, there was Zen Master Puci. If it were someone else, there would be no saving you.' Lighting this incense is enough to repay the grace of guidance.' He shouted, 'I only laugh at you for protecting your shortcomings and not properly learning from a teacher. You treat the Dharma as human sentiment.' He unfolded his sitting mat and bowed. Then he lit incense again and said, 'This incense is offered to Elder Dongming (referring to the guiding teacher), whose sincere heart spurred me on, enabling me to thoroughly understand the source of the lineage.' He shouted twice, 'How can one word express the heart of Zen Master Puci? Generations of descendants will repay your kindness.' Then he lit incense again and said, 'This incense is offered to the power of the past teachers and monks who guided the way (metaphor for pointing the direction). Without the teacher, where would I be today? When the time comes, you will also have a share of thirty blows of the staff. It is enough to repay the kindness that cannot be repaid.' He shouted, 'Where the grace is deep, there is home; only with milk do you know it is your mother.' He bowed and stood up, reciting a verse: 'The source is only in the shout, the three essentials, three origins, four hosts and guests. Five blows will be understood under the words, four materials must be clear in the sentence. The ultimate true opportunity, the living and dead sentence, the news within is in the teacher's inheritance. Break the form and grind the bones to repay the teacher's virtue, and use this deep heart to repay the Buddha's grace.' He returned to his abbot's room, weeping bitterly. Near the time of his Parinirvana (death), he recited a verse: 'Ninety-six years in the world, seventy-four years as a monk. How much confusion in between, once seen, Dongming disappeared.' He made a circular motion with his whisk and said, 'From Shakyamuni Buddha to me, it is the sixty-second generation. There are countless old monks.' He made another circular motion and said, 'Settle down here more.' He shouted! Then he threw down his pen and passed away. In the first year of Jingtai (1450), his whole body was buried in a pagoda to the left of Zen Master Dongming. Twelve disciples attained the Dharma.
Zen Master Yongci Haizhou of Yishan on Dongshan Mountain in Jinling
According to the stele of Dongshan's deeds, the Zen Master was the son of the Yu family of Chengdu in Shu, born in the twenty-seventh year of Hongwu (1394). In his childhood, he saw a monk
輒喜。一日聞說生死事。遂發志棄俗。趨彭縣大惰山影德寺。投禮住持獨照月師剃染。后入西山住靜八載。發志參方行腳。首謁太初和尚。開示父母未生前話。做工夫。一日初問師曰。父母未生前。那個是本來面目。師即從東過西。叉手而立。初曰。未在。更道。師曰。兩眼相對有甚相瞞。初大悅。制解起單。復參東普無際和尚。不契。乃出峽赴京得度。宣德二年。復還金陵靈谷掛搭。雪峰和尚請師充首座。制解。即詣古道山參東明旵禪師。一見便問。無相福田衣。甚麼人得披。旵下座摑一掌。師曰。四大本空。五蘊非有。汝作么生掌。旵又一掌。師曰。一掌不作一掌用。速道。旵又一掌。師神色不變。曰老和尚名不虛播。復展具三拜而立。旵曰。我居古道山三十載。今日只見者僧。乃留旬日。欲付袈袈。師曰。某甲不為衣來。堅不受下山。(今時師僧看榜樣)自此聲譽叢林。金陵牛首請師領眾三載。退隱天界山居。太監袁誠欽師道德。請往翼善寺開山說法 正統五年庚申六月二十八日。旵和尚留囑白明庵曰。吾有衣法二物。待十年後。送至金陵東山海舟和尚受納。付囑曰。字付慈海舟。訪我我無酬。明年之明日。西風笑點頭。明年如期果寂。白庵不違遺囑。限滿日。請首座法薦。于景泰二年八月二十三日。持衣赍至
東山。師祝香而受(訪我我無酬只受者個)。
六祖下第二十九世
江寧府高峰寶峰明瑄禪師
吳江范氏子。俗業斫。因海舟令造塔院。足傷索酒。舟曰。幸傷足。若斫去頭。雖千埕汝能吃不。師怵然。遂求為僧。一日燒火搬柴次。舟曰。是甚麼。師曰。是柴。舟曰。是柴將去燒。師致疑。通夕不寐。忽為火燎去眉毛。面如刀刈。以鏡照之。大悟。趨見舟。舟拈棒。師奪棒曰。者條六尺竿。多時不用。今日又要重拈。舟大笑。師呈偈。有笑裡藏刀子細看句。舟曰。即此偈可紹吾宗。遂以偈付之。有臨濟兒孫獅子子之句。后住金陵高峰寺。天奇瑞參。師問甚處來。奇曰。北京。師曰。只在北京。為復別有去處。曰隨方瀟灑。師曰。曾到四川么。曰曾到。師曰。四川境界。與此間何如。曰江山雖異。云月一般。師舉拳。問四川還有者個么。曰無。師曰。因甚卻無。曰非我境界。師曰。如何是汝境界。曰諸佛不能識。誰敢強安名。師曰。汝豈不是著空。曰本瑞終不向鬼窟里作活計。師曰。西天九十六種外道。汝是第一。奇拂袖便出。師喜為克家種草。堪支吾道。遂書偈付之曰。濟山棒喝怒如霆。殺活臨機手眼親。聖解凡情俱坐斷。曇華放出一枝新。師于成化辛卯臘月九日示寂。塔全身於東明寺左。
【現代漢語翻譯】 現代漢語譯本： 東山。禪師焚香接受（意為：訪我我無酬，只接受這個）。
六祖慧能門下第二十九世傳人
江寧府（今江蘇省南京市）高峰寶峰明瑄禪師
吳江（今江蘇省蘇州市吳江區）范氏之子。出家前以砍柴為業。一次，海舟禪師命他建造塔院，他不小心傷了腳，便向海舟禪師要酒喝。海舟禪師說：『幸虧只是傷了腳，如果砍掉了頭，即使給你一千埕酒，你又能喝得了嗎？』明瑄禪師聽后悚然警醒，於是請求出家為僧。一日，明瑄禪師在燒火搬柴時，海舟禪師問：『這是什麼？』明瑄禪師說：『是柴。』海舟禪師說：『是柴就拿去燒。』明瑄禪師心生疑惑，整夜無法入睡。忽然，被火燒掉了眉毛，面部像被刀割一樣。他用鏡子照看自己，頓時大悟。急忙去見海舟禪師。海舟禪師拿起棒子要打他，明瑄禪師奪過棒子說：『這條六尺長的竹竿，很久沒用了，今天又要重新拿起來了嗎？』海舟禪師大笑。明瑄禪師呈上偈語，其中有『笑裡藏刀子細看』的句子。海舟禪師說：『就憑這首偈語，你就可以繼承我的宗派了。』於是將偈語傳授給他，偈語中有『臨濟兒孫獅子子』的句子。後來，明瑄禪師住持金陵（今江蘇省南京市）高峰寺。天奇瑞禪師前去參拜。明瑄禪師問：『從哪裡來？』天奇瑞禪師說：『北京。』明瑄禪師說：『只是在北京，還是有別的地方可去？』天奇瑞禪師說：『隨處瀟灑自在。』明瑄禪師說：『曾到過四川嗎？』天奇瑞禪師說：『曾到過。』明瑄禪師說：『四川的境界，與這裡相比如何？』天奇瑞禪師說：『江山雖然不同，雲和月卻是一樣的。』明瑄禪師舉起拳頭，問：『四川還有這個嗎？』天奇瑞禪師說：『沒有。』明瑄禪師說：『為什麼沒有？』天奇瑞禪師說：『不是我的境界。』明瑄禪師說：『什麼是你的境界？』天奇瑞禪師說：『諸佛都不能認識，誰敢強行安立名稱？』明瑄禪師說：『你豈不是執著于空？』天奇瑞禪師說：『本瑞終究不會在鬼窟里生活。』明瑄禪師說：『西天（古印度）有九十六種外道，你是第一種。』天奇瑞禪師拂袖而去。明瑄禪師高興地認為他可以繼承家業，能夠支撐吾道，於是寫下偈語傳授給他，說：『濟山（指海舟禪師）的棒喝怒如雷霆，殺活臨機，手眼親切。聖人的理解和凡人的情感都一概斬斷，曇花開放，展現出一枝新秀。』明瑄禪師于成化辛卯年（1471年）臘月九日圓寂。全身舍利塔建於東明寺左側。
【English Translation】 English version: Dongshan. The Master burned incense and accepted (meaning: visiting me brings no reward, only accept this).
The 29th generation descendant of the Sixth Patriarch Huineng
Chan Master Mingxuan of Gaofeng Baofeng Temple in Jiangning Prefecture (present-day Nanjing, Jiangsu Province)
A son of the Fan family of Wujiang (present-day Wujiang District, Suzhou, Jiangsu Province). Before becoming a monk, he made a living by chopping wood. Once, Chan Master Haizhou ordered him to build a pagoda courtyard. He accidentally injured his foot and asked Chan Master Haizhou for wine. Chan Master Haizhou said, 'Fortunately, it's just your foot that's injured. If your head were chopped off, even if I gave you a thousand urns of wine, could you drink it?' Chan Master Mingxuan was startled and awakened, so he requested to become a monk. One day, while Chan Master Mingxuan was burning firewood, Chan Master Haizhou asked, 'What is this?' Chan Master Mingxuan said, 'It's firewood.' Chan Master Haizhou said, 'If it's firewood, take it to burn.' Chan Master Mingxuan became suspicious and couldn't sleep all night. Suddenly, his eyebrows were burned off by the fire, and his face was like it had been cut by a knife. He looked at himself in the mirror and suddenly realized the truth. He rushed to see Chan Master Haizhou. Chan Master Haizhou picked up a stick to hit him, but Chan Master Mingxuan snatched the stick and said, 'This six-foot-long bamboo pole has been unused for a long time. Are you going to pick it up again today?' Chan Master Haizhou laughed loudly. Chan Master Mingxuan presented a verse, which included the line 'A knife hidden in a smile, look carefully.' Chan Master Haizhou said, 'Based on this verse, you can inherit my sect.' So he passed the verse to him, which included the line 'Linji's descendants are lion cubs.' Later, Chan Master Mingxuan became the abbot of Gaofeng Temple in Jinling (present-day Nanjing, Jiangsu Province). Chan Master Tianqi Rui came to visit. Chan Master Mingxuan asked, 'Where do you come from?' Chan Master Tianqi Rui said, 'Beijing.' Chan Master Mingxuan said, 'Only in Beijing, or is there somewhere else to go?' Chan Master Tianqi Rui said, 'Free and unrestrained everywhere.' Chan Master Mingxuan said, 'Have you been to Sichuan?' Chan Master Tianqi Rui said, 'I have been there.' Chan Master Mingxuan said, 'How is the scenery of Sichuan compared to here?' Chan Master Tianqi Rui said, 'Although the landscapes are different, the clouds and moon are the same.' Chan Master Mingxuan raised his fist and asked, 'Is there this in Sichuan?' Chan Master Tianqi Rui said, 'No.' Chan Master Mingxuan said, 'Why not?' Chan Master Tianqi Rui said, 'It is not my realm.' Chan Master Mingxuan said, 'What is your realm?' Chan Master Tianqi Rui said, 'The Buddhas cannot recognize it, who dares to forcibly establish a name?' Chan Master Mingxuan said, 'Aren't you attached to emptiness?' Chan Master Tianqi Rui said, 'Benrui will never live in a ghost cave.' Chan Master Mingxuan said, 'In the Western Heaven (ancient India), there are ninety-six kinds of heretics, you are the first kind.' Chan Master Tianqi Rui flicked his sleeves and left. Chan Master Mingxuan was pleased that he could inherit the family business and support our Way, so he wrote a verse and passed it to him, saying, 'Jishan's (referring to Chan Master Haizhou) shouts and blows are as fierce as thunder, killing and enlivening at the opportune moment, with intimate hands and eyes. The understanding of saints and the emotions of mortals are all cut off, the曇花 (曇花, Epiphyllum, a type of flower) blooms, showing a new branch.' Chan Master Mingxuan passed away on the ninth day of the twelfth month of the Xinhai year of Chenghua (1471). His complete body stupa was built to the left of Dongming Temple.
六祖下第三十世
安陸府荊門州天奇本瑞禪師
南昌鐘陵人。父江堂。母徐氏。年廿二。棄家。遠投荊門無說能剃髮。能示萬法歸一一歸何處話令參。后遇高郵全首座。同往襄陽。途中偶聞婦人呼豬聲。全曰。阿孃牆裡喚哪哪。途路師僧會也么。拶破者些關棙子。娘娘依舊是婆婆。師瞿然汗下。一日病甚。有暉禪者。勉師曰。病中工夫切不可放過。因舉大慧在徑山患背瘡。晝夜叫喚。或問慧。還有不痛底么。慧曰有。曰作么生是不痛底。慧曰。痛殺人。痛殺人。師于言下豁然透得娘娘依舊是婆婆意旨。又一日聞山鹿叫喚。會得日用之中無不是底道理。遂往蜀中謁楚山。問某甲閑時看來。瞭然明白。及至臨機。因甚茫然。山曰。毫釐有差。天地懸隔。后游金陵。路次。忽然如從夢覺。從前所得。一場懡㦬。遂參寶峰于高峰。針芥相契。遂蒙印證。(語具寶峰章中)住後上堂。祖師西來。不立文字。直指人心。見性成佛。更無別法。若向者里知個落處。定也有分。慧也有分。宗也有分。教也有分。佛法世法。無可不可。腰纏十萬貫。騎鶴上揚州。其或不然。定也不是。慧也不是。宗也不是。教也不是。蓋為不識本心。名為狂妄。經云。虛妄浮心。多諸巧見。不能成就圓覺方便。諸佛諸祖。惟傳一心。不傳別
【現代漢語翻譯】 現代漢語譯本 六祖惠能門下第三十世
安陸府荊門州天奇本瑞禪師
本瑞禪師是南昌鐘陵人。他的父親是江堂，母親是徐氏。二十二歲時，他離開了家，遠去荊門，請無說能禪師為他剃度。無說能禪師開示他『萬法歸一，一歸何處』的話頭，讓他參究。後來，他遇到了高郵全首座，一同前往襄陽。途中，偶然聽到婦人呼喚豬的聲音。全首座說：『阿孃在牆裡喚哪哪，途路的師僧會了嗎？拶破這些關棙子，娘娘依舊是婆婆。』禪師聽后，驚懼而汗流浹背。一天，禪師病得很重，暉禪者勉勵他說：『病中的功夫切不可放過。』於是舉了大慧宗杲（1089-1163）在徑山患背瘡，晝夜叫喚的故事。有人問大慧宗杲：『還有不痛的地方嗎？』大慧宗杲說：『有。』那人問：『怎麼是不痛的地方？』大慧宗杲說：『痛殺人，痛殺人。』禪師在這些話下豁然開悟，透徹了『娘娘依舊是婆婆』的意旨。又有一天，他聽到山鹿的叫喚聲，領會到日用之中無不是道的道理。於是前往蜀中拜謁楚山。他問道：『弟子閑時看來，瞭然明白，及至臨機，因甚麼茫然？』楚山說：『毫釐有差，天地懸隔。』後來，他遊歷金陵，在路途中，忽然像從夢中醒來一樣，覺得從前所得，只是一場懡㦬（mó hū，模糊不清）。於是他去寶峰參訪高峰原妙（1238-1295），兩人如鍼芥相投，遂蒙高峰原妙印證。（語具寶峰章中）
住持寺院后，本瑞禪師上堂說法：『祖師菩提達摩西來，不立文字，直指人心，見性成佛，更無別法。若向這裡知個落處，定也有分，慧也有分，宗也有分，教也有分，佛法世法，無可不可。腰纏十萬貫，騎鶴上揚州。其或不然，定也不是，慧也不是，宗也不是，教也不是。蓋為不識本心，名為狂妄。』《楞嚴經》云：『虛妄浮心，多諸巧見，不能成就圓覺方便。』諸佛諸祖，惟傳一心，不傳別法。
【English Translation】 English version The Thirtieth Generation under the Sixth Ancestor Huineng
Zen Master Benrui of Tianqi Temple, Jingmen Prefecture, Anlu
Zen Master Benrui was from Zhongling, Nanchang. His father was Jiang Tang, and his mother was Xu. At the age of twenty-two, he left home and went to Jingmen to have his head shaved by Zen Master Wushuo Neng. Zen Master Wushuo Neng instructed him with the topic 'The myriad dharmas return to one, where does the one return?' Later, he met Chief Seat Quan of Gaoyou and went to Xiangyang together. On the way, he accidentally heard a woman calling a pig. Chief Seat Quan said, 'The mother is calling Nana from inside the wall. Have the monks on the road understood? Break through these barriers, and the mother is still the grandmother.' The Zen master was startled and sweated profusely. One day, he was very ill, and Zen practitioner Hui encouraged him, saying, 'Do not let go of your practice during illness.' He then cited the story of Dahui Zonggao (1089-1163) suffering from a back sore at Jingshan, crying out day and night. Someone asked Dahui, 'Is there any place that doesn't hurt?' Dahui said, 'Yes.' The person asked, 'What is the place that doesn't hurt?' Dahui said, 'It hurts to death, it hurts to death.' The Zen master suddenly understood the meaning of 'The mother is still the grandmother' from these words. One day, he heard the call of a mountain deer and realized the principle that there is nothing that is not the Way in daily life. So he went to Shu to visit Chushan. He asked, 'When I look at it in my spare time, I understand it clearly, but when I face the opportunity, why am I at a loss?' Chushan said, 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Later, he traveled to Jinling. On the way, he suddenly woke up as if from a dream, feeling that what he had gained before was just a blur. So he visited Gaofeng Yuanmiao (1238-1295) at Baofeng, and the two were like needle and thread, and he was certified by Gaofeng Yuanmiao. (The words are in the Baofeng chapter)
After residing in the temple, Zen Master Benrui ascended the hall and said: 'The Ancestor Bodhidharma came from the West, not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha, there is no other method. If you know where to settle here, you will definitely have a share, wisdom will have a share, the sect will have a share, the teachings will have a share, Buddhist dharma and worldly dharma, nothing is impossible. With ten thousand strings of cash around your waist, ride a crane to Yangzhou. If not, it is definitely not, wisdom is not, the sect is not, the teachings are not. Because you do not know your original mind, it is called delusion.' The Shurangama Sutra says: 'False and floating minds have many clever views and cannot achieve perfect enlightenment. All Buddhas and Ancestors only transmit one mind, not another dharma.'
法。汝等不達本心。便向外求。于妄心中。起妄功用。如邀空華。欲結空果。縱經塵劫。只名有為。須知所謂見性成佛者。見性不是見他人之性。成佛不是成他人之佛。決定是汝諸人本有之性。與十方法界秋毫不昧。人人本具。個個不無。但向二六時中。一切處迴光返照。看是阿誰。不得執定一處。須是於一切處大起疑情。將高就下。將錯就錯。一絲一毫。毋令放過。行住坐臥時。便看者行住坐臥底是誰。見色聞聲時。便看者見底聞底是誰。覺一觸時。便看者覺底是誰。知一法時。便看者知底是誰。乃至語默動靜。周旋往返。一一返看。晝夜無疲。倘若一念忘了。便看者忘了底是誰。妄想起時。便看者妄想底是誰。你道不會。只者不會底又是阿誰。現今疑慮。你看者疑慮底又是阿誰。如是看來看去。萬境不能侵。諸緣不能入。得失是非。都無縫罅。明暗色空。了無彼此。山河大地。日月星辰。盡聖盡凡。都盧祇是一個誰字。更無雜念。上下無路。進退無門。山盡水窮。情消見絕。豁然爆地一聲。方知非假他求。咄 示眾。閒花野草露真機。劍號巨闕。蛺蝶穿園拍板扉。珠稱夜光。兩岸蘆花齊點首。云騰致雨。一條江水伴鷗飛。露結為霜。山僧於此盡情吐露。更有一句。尚未曾道。會么。那邊不坐空王殿。爭肯耘苗向日
【現代漢語翻譯】 現代漢語譯本： 法。你們不明白自己的本心，便向外尋求。在虛妄的心中，產生虛妄的功用，如同邀請空中的花朵，想要結出空中的果實。縱然經過無數劫的時間，也只能稱為有為法。須知所謂『見性成佛』，見性不是見他人的本性，成佛不是成為他人的佛。確定是你們這些人本有的本性，與十方法界沒有絲毫差別。人人本自具足，個個都不缺少。只要在一天二十四小時中，在一切處所迴光返照，看是誰在作用。不要執著於一個地方，必須在一切處所生起大的疑情。將高的降低，將錯的就著錯的，一絲一毫，都不要放過。行走、站立、坐著、躺臥時，就看這行走、站立、坐著、躺臥的是誰。見到顏色、聽到聲音時，就看這見到的、聽到的又是誰。感覺到觸碰時，就看這感覺到的又是誰。知道一個法時，就看這知道的又是誰。乃至說話、沉默、行動、靜止，周旋、往返，一一反觀。晝夜不停歇。倘若一念忘記了，就看這忘記的又是誰。妄想生起時，就看這妄想的又是誰。你說不會，只是這不會的又是誰。現在有疑慮，你看這疑慮的又是誰。這樣看來看去，萬境不能侵擾，各種因緣不能進入，得失是非，都沒有縫隙。明暗色空，了無彼此。山河大地，日月星辰，所有聖人凡人，都只是一個『誰』字。更沒有其他雜念，上下沒有道路，進退沒有門路。山窮水盡，情感消失，見解斷絕。忽然爆裂一聲，才知道不是向外尋求。咄！告訴大家，閒花野草顯露真機。寶劍名為巨闕（古代名劍名），蝴蝶穿梭花園拍打門扉。珍珠稱為夜光（珍貴的珍珠），兩岸蘆花一起點頭。云騰致雨，一條江水伴隨鷗鳥飛翔。露水凝結成霜，山僧在此盡情吐露。還有一句，尚未曾說。明白嗎？不在那邊坐空王殿（佛的居所），怎麼肯面向太陽耕耘稻苗呢？
【English Translation】 English version: Dharma. You do not understand your own original mind, and thus seek externally. Within the deluded mind, you create deluded efforts, like inviting empty flowers, desiring to bear empty fruit. Even if you pass through countless kalpas, you will only be creating conditioned phenomena. You must know that the so-called 'seeing one's nature and becoming a Buddha' means that seeing one's nature is not seeing the nature of another, and becoming a Buddha is not becoming the Buddha of another. It is definitely your own inherent nature, which is not different in the slightest from the ten directions of the Dharma realm. Everyone inherently possesses it, and no one lacks it. Simply turn the light inward and reflect in all places during the twenty-four hours of the day, and see who is acting. Do not cling to one place; you must arouse great doubt in all places. Lower the high, and accept the wrong as it is. Do not let go of even a single thread. When walking, standing, sitting, or lying down, then see who is walking, standing, sitting, or lying down. When seeing colors and hearing sounds, then see who is seeing and hearing. When feeling a touch, then see who is feeling. When knowing a dharma, then see who is knowing. Even in speech, silence, movement, stillness, circling, and returning, reflect inwardly on each one. Do this day and night without fatigue. If you forget for even a moment, then see who is forgetting. When a deluded thought arises, then see who is having the deluded thought. You say you don't know how, but who is it that doesn't know? Right now you have doubts, look at who is having these doubts. Looking in this way, the myriad realms cannot invade, and all conditions cannot enter. There are no gaps in gain and loss, right and wrong. There is no difference between light and darkness, form and emptiness. Mountains, rivers, the great earth, the sun, moon, and stars, all sages and all ordinary beings, are simply this one word 'who'. There are no other mixed thoughts, no roads up or down, no doors for advancing or retreating. The mountains are exhausted, the water is depleted, emotions vanish, and views are cut off. Suddenly, with a sound like an explosion, you realize that it is not to be sought from others. Doh! (A shout to awaken) I show this to the assembly. Idle flowers and wild grasses reveal the true mechanism. The sword is named Juque (a famous ancient sword), butterflies flit through the garden, clapping their wings against the doors. Pearls are called Night Lights (precious pearls), and the reeds on both banks nod in unison. Clouds rise to bring rain, and a river accompanies the seagulls in flight. Dew condenses into frost, and this mountain monk reveals everything here. There is still one sentence that has not yet been spoken. Do you understand? If you don't sit in the Empty King's Hall (Buddha's abode), how would you be willing to cultivate the rice seedlings facing the sun?
輪 寂后。門人于宏治十一年戊午。建塔于衛輝府輝縣白鹿山之白雲寺左。
六祖下第三十一世
德安府隨州關子嶺龍泉無聞絕學明聰禪師
邵武奚氏子。母吳。十七出家。二十受具。習止觀唯識論。一日有宿衲相詰曰。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。其意如何。師依文而答。宿譏訶之。師從此疑情頓發。坐臥不安。經六載。一日聞馬嘶大悟。遂往見天奇。奇可之 住後上堂。僧問雲門。如何是一代時教。門曰。對一說。龍泉則不然。若有問如何是一代時教。劈脊便打曰。合取狗口 僧問如何是本來面目。師曰。石香亭。曰便恁么去時如何。師曰。喪卻了也 問今朝四月八日。天下叢林皆慶如來聖誕。未審如來何處降生。師于幾畫圓相示之(三世諸佛。盡由者個。惟有一人不由者個。且道此人具何面目)笑巖寶侍師圍爐次。師曰。人人有個本來父母。子之父母。今在何處。巖曰。一火焚之。師曰。恁么則子無父母耶。巖曰。有則有。佛眼覷不見。師曰。子還見不。巖曰。不見。師曰。為甚不見。巖曰。若見即非真父母。師曰。善哉。巖復以偈呈曰。本來真父母。歷劫不曾離。起坐承他力。寒溫亦共知。相逢不相見。相見不相識。為問今何在。分明呈似師。師遂付以偈曰。汝心
【現代漢語翻譯】 現代漢語譯本 輪（無聞絕學明聰禪師）寂滅后，他的門人在明孝宗弘治十一年戊午（1498年）于衛輝府輝縣白鹿山的白雲寺左側建造了塔。
六祖慧能門下第三十一世
德安府隨州關子嶺龍泉無聞絕學明聰禪師
邵武奚氏之子，母親姓吳。十七歲出家，二十歲受具足戒。學習止觀和唯識論。一日，有位老僧問他：『大通智勝佛，十劫（極長的時間單位）坐道場，佛法不現前，不得成佛道，這是什麼意思？』禪師按照字面意思回答，老僧譏諷他。禪師從此疑情頓發，坐臥不安，經過六年。一日，聽到馬嘶聲而大悟。於是前去拜見天奇禪師，天奇禪師認可了他。住持寺院後上堂說法，有僧人問道：『雲門禪師說，如何是一代時教（佛陀一生的教法）？』雲門禪師回答：『對一說。』龍泉禪師則不然，如果有人問如何是一代時教，就劈頭蓋臉地打下去，說：『閉上你的狗嘴！』有僧人問：『如何是本來面目？』禪師說：『石香亭。』僧人說：『如果就這樣過去呢？』禪師說：『喪失了。』有人問：『今天四月八日，天下叢林都在慶祝如來聖誕，不知道如來在哪裡降生？』禪師在地上畫了一個圓相來指示（三世諸佛，都由此而來，唯獨有一人不是由此而來，那麼這個人具有什麼樣的面目呢？）笑巖寶侍禪師在禪師身邊圍著火爐。禪師說：『人人都有本來父母，你的父母現在在哪裡？』笑巖禪師說：『一把火燒掉了。』禪師說：『這麼說你沒有父母嗎？』笑巖禪師說：『有是有，佛眼也看不見。』禪師說：『你還見不到嗎？』笑巖禪師說：『見不到。』禪師說：『為什麼見不到？』笑巖禪師說：『如果見到了就不是真父母。』禪師說：『說得好。』笑巖禪師又用偈語呈上：『本來真父母，歷劫不曾離，起坐承他力，寒溫亦共知。相逢不相見，相見不相識，為問今何在，分明呈似師。』禪師於是用偈語付法：『汝心……』
【English Translation】 English version After the passing of Lun (Wuwen Juexue Mingcong Chan Master), his disciples built a pagoda to the left of Baiyun Temple on Bailu Mountain in Huixian County, Weihui Prefecture, in the year Wuwu of the Hongzhi reign (1498) of the Ming Dynasty.
The 31st generation of Huineng, the Sixth Patriarch.
Wuwen Juexue Mingcong Chan Master of Longquan, Guanziling, Suizhou, Dean Prefecture.
He was the son of the Xi family of Shaowu, his mother's surname was Wu. He left home at the age of seventeen and received full ordination at the age of twenty. He studied Samatha-vipassana and the Vijnanavada school. One day, an old monk questioned him, saying, 'Mahabhijna Jnanabhibhu Buddha sat in the Bodhimanda for ten kalpas (extremely long period of time), but the Buddhadharma did not appear before him, and he could not attain Buddhahood. What does this mean?' The Chan Master answered according to the literal meaning, and the old monk ridiculed him. From then on, the Chan Master's doubts arose, and he could not sit or lie in peace for six years. One day, he was greatly enlightened upon hearing a horse neigh. So he went to see Chan Master Tianqi, who approved of him. After residing in the temple, he ascended the hall to give a Dharma talk. A monk asked, 'Yunmen said, what is the teaching of a lifetime (Buddha's teachings throughout his life)?' Yunmen replied, 'Speaking in response to one.' Longquan is not like that. If someone asks what the teaching of a lifetime is, he would slap them in the face and say, 'Shut your dog mouth!' A monk asked, 'What is the original face?' The Chan Master said, 'Stone Fragrance Pavilion.' The monk said, 'What if I just go like that?' The Chan Master said, 'Lost.' Someone asked, 'Today is the eighth day of the fourth month, and all the monasteries in the world are celebrating the birth of the Tathagata. I wonder where the Tathagata was born?' The Chan Master drew a circle on the ground to indicate (The Buddhas of the three times all come from this, but there is only one person who does not come from this, so what kind of face does this person have?) Chan Master Xiaoyan Baoshi was around the stove with the Chan Master. The Chan Master said, 'Everyone has original parents, where are your parents now?' Xiaoyan Chan Master said, 'Burned by a fire.' The Chan Master said, 'So you have no parents?' Xiaoyan Chan Master said, 'Yes, but the Buddha's eye cannot see them.' The Chan Master said, 'Can't you see them?' Xiaoyan Chan Master said, 'I can't see them.' The Chan Master said, 'Why can't you see them?' Xiaoyan Chan Master said, 'If I saw them, they would not be the true parents.' The Chan Master said, 'Well said.' Xiaoyan Chan Master then presented a verse, saying, 'Original true parents, never left through kalpas, rising and sitting relying on their strength, knowing cold and warmth together. Meeting but not seeing, seeing but not recognizing, asking where they are now, clearly presented to the master.' The Chan Master then transmitted the Dharma with a verse: 'Your mind...'
即吾心。吾心本無心。無心同佛心。佛心非吾心。復囑曰。汝當護持緣熟。智愚皆度。后示微疾。訣眾說偈。趺坐而逝。全身塔于寺右。
漢陽府古巖禪師
中年雙目失明。笑巖參。師問何所來。巖曰。親從關子嶺來。師曰。無聞老兄好么。巖曰好。師曰。如何見得好。巖曰。老來康健。師曰。爭見得康健。巖曰。著衣吃飯。坐臥經行。師曰。與么則不出常情。巖曰。要且常情莫測。師仰面大笑。翌日巖入室。師曰。嶺頭老兄。先師嘗許他悟處見骨。只是太樸無博學。巖曰。和尚博學乎。師曰。老僧亦非博學。巖曰。恁么則一同也。師曰。亦有不同處。巖曰。如何是不同處。師曰。他有眼。我無眼。巖曰。和尚若無眼。爭見得渠無博學。師又大笑。囑曰。子器非凡。深根固蒂。廣作利益。非汝而誰。惜吾衰老。不及見矣。巖拜謝而去。
河南府嵩縣伏牛濟庵大休實禪師
新鄭李氏子。幼投寶珠受業。年二十。訪老宿古心。心示萬法歸一一歸何處話令參。尋入火場打三有省。述偈曰。法身本無相。法相本來空。會得者訊息。處處顯家風。后往謁天奇。途遇天真月印二禪客。同至關子嶺。奇問你三人一路么。師曰。雖然一路。來處不同。奇曰。如何是你本來面目。師便珍重。奇曰。未在。更道。
【現代漢語翻譯】 現代漢語譯本： 即是我的心。我的心本來就沒有心。沒有心就和佛的心一樣。佛的心不是我的心。又囑咐說：『你應該護持佛法，等待機緣成熟，普度有智慧和愚笨的人。』後來略微生病，向眾人告別說了偈語，然後盤腿坐化圓寂。全身建塔在寺廟的右邊。
漢陽府古巖禪師
中年時雙目失明。笑巖來參拜。禪師問：『你從哪裡來？』笑巖說：『我親自從關子嶺來。』禪師問：『無聞老兄好嗎？』笑巖說：『很好。』禪師問：『怎麼見得他好？』笑巖說：『老了依然康健。』禪師問：『怎麼見得他康健？』笑巖說：『穿衣吃飯，坐臥行走。』禪師說：『這樣說來，就不超出常情。』笑巖說：『然而常情難以測度。』禪師仰面大笑。第二天，笑巖進入禪室。禪師說：『關子嶺的老兄，先師曾經讚許他的悟處見骨，只是太樸實而缺乏博學。』笑巖問：『和尚您博學嗎？』禪師說：『老僧我也並非博學。』笑巖說：『這樣說來，就一樣了。』禪師說：『也有不同之處。』笑巖問：『如何是不同之處？』禪師說：『他有眼睛，我沒有眼睛。』笑巖問：『和尚您如果沒有眼睛，怎麼見得他缺乏博學？』禪師又大笑。囑咐說：『你的才能非凡，要深深紮根，穩固根基，廣泛地利益眾生，除了你還有誰能做到呢？可惜我衰老了，不能親眼見到了。』笑巖拜謝而去。
河南府嵩縣伏牛濟庵大休實禪師
新鄭李氏之子。年幼時投奔寶珠寺接受教育。二十歲時，拜訪老宿古心。古心開示『萬法歸一一歸何處』的話頭，令他參悟。不久在火場中打坐，三次有所領悟。作偈說：『法身本來沒有形象，法相本來是空。領會了這個訊息，處處都顯現出家風。』後來前往拜謁天奇禪師。途中遇到天真和月印兩位禪客，一同到達關子嶺。天奇問：『你們三人一路嗎？』禪師說：『雖然一路，但來處不同。』天奇問：『如何是你的本來面目？』禪師便作揖。天奇說：『還未到，再說。』
【English Translation】 English version: It is my mind. My mind is originally without mind. Without mind is the same as the Buddha's mind. The Buddha's mind is not my mind. He further instructed: 'You should protect and uphold the Dharma, and when the conditions are ripe, deliver both the wise and the foolish.' Later, he showed a slight illness, bid farewell to the assembly with a verse, and then sat in the lotus position and passed away. His entire body was enshrined in a pagoda to the right of the temple.
Zen Master Guyan of Hanyang Prefecture
In middle age, he lost his sight. Xiaoyan came to visit. The Master asked, 'Where do you come from?' Xiaoyan said, 'I came personally from Guanzi Ridge.' The Master asked, 'Is Elder Wuweng well?' Xiaoyan said, 'He is well.' The Master asked, 'How do you see that he is well?' Xiaoyan said, 'He is healthy in his old age.' The Master asked, 'How do you see that he is healthy?' Xiaoyan said, 'He wears clothes, eats, sits, lies down, and walks.' The Master said, 'If that's the case, then it doesn't go beyond the ordinary.' Xiaoyan said, 'However, the ordinary is unfathomable.' The Master laughed loudly, looking up. The next day, Xiaoyan entered the room. The Master said, 'The old brother from Guanzi Ridge, the late Master once praised his enlightenment as seeing the bone, but he is too simple and lacks erudition.' Xiaoyan asked, 'Is the Abbot erudite?' The Master said, 'This old monk is also not erudite.' Xiaoyan said, 'In that case, we are the same.' The Master said, 'There are also differences.' Xiaoyan asked, 'What are the differences?' The Master said, 'He has eyes, I have no eyes.' Xiaoyan asked, 'If the Abbot has no eyes, how can you see that he lacks erudition?' The Master laughed again. He instructed, 'Your talent is extraordinary, deeply root yourself, strengthen your foundation, and widely benefit sentient beings. Who else but you can do this? It's a pity I am old and will not be able to see it.' Xiaoyan bowed and departed.
Zen Master Daxiushi of Ji'an, Funiu Mountain, Song County, Henan Prefecture
He was a son of the Li family of Xinzheng. In his youth, he went to Baozhu Temple to receive education. At the age of twenty, he visited the old monk Guxin. Guxin instructed him to contemplate the saying 'The myriad dharmas return to one, where does the one return?' Soon after, while meditating in a fire field, he had three insights. He composed a verse saying: 'The Dharmakaya (法身) [Dharma body] is originally without form, the Dharma-lakshana (法相) [Dharma characteristics] is originally empty. Understanding this message, the family style is revealed everywhere.' Later, he went to visit Zen Master Tianqi. On the way, he met two Zen travelers, Tianzhen and Yueyin, and they arrived at Guanzi Ridge together. Tianqi asked, 'Are you three traveling together?' The Master said, 'Although we are on the same road, we come from different places.' Tianqi asked, 'What is your original face?' The Master then made a respectful gesture. Tianqi said, 'Not yet, say more.'
師便喝。奇曰。父母未生前。喝個甚麼。師無語而出。自後數呈伎倆。奇皆不諾。一日侍奇于承天。奇問藏身處沒軌跡。沒軌跡處莫藏身。你作么生會。師曰。當堂不正坐。那赴兩頭機。奇為助喜 住后升座。須彌作舞。海水騰波。龍象交參。人天共聚。大地山河。同宣妙句。三賢十聖。共證菩提。眉藏寶劍起寒光。袖隱金錘行正令。明殺活。顯全機。舉拂子曰。還有明眼衲僧。不顧危亡。向前一肩擔荷得么。便下座 笑巖參。問如何是祖師西來意。師豎起拂子。巖曰。此外更有指示也無。師擲下拂子。巖便禮拜。復敘參關子嶺話。師曰。怪道親見作家來。巖便喝。少頃。師又問。無聞別來四十年。未知近日鼻孔如何。巖曰。與和尚鼻孔一般。師曰。上座還見老僧鼻孔么。巖曰見。師曰。向甚麼處見。巖曰。兩眼下。口門上。師曰。有秘密句。曾向上座道么。巖曰。曾道。師曰。試舉看。巖曰。合取臭口。師拈拂子。巖便拂袖而出。
建昌府廩山蘊空常忠禪師
從鶴林老宿剃落。參少林小山。值山外出。乃前問曰。達磨面壁石何在。山指那青青黯黯處。師曰。指東畫西作么。山曰。杜撰禪和。如麻似粟。師曰。者老漢在者里魔魅人那。山便打。侍山遷宗鏡。師服勤三載。受囑還吁江。隱從姑山。日唯趺坐
【現代漢語翻譯】 現代漢語譯本 師父便大喝一聲。奇禪師問：『父母未出生之前，你喝的是什麼？』師父無言以對，退了出去。之後多次展示自己的本領，奇禪師都不認可。一天，師父在承天寺侍奉奇禪師，奇禪師問：『藏身之處沒有軌跡，沒有軌跡的地方不要藏身，你如何理解？』師父說：『當堂不端正地坐著，哪裡能應付兩頭的機會？』奇禪師為此感到高興。師父住持寺院后升座說法：『須彌山在舞蹈，海水在翻騰波浪，龍和象交相參與，人和天共同聚集。大地山河，一同宣揚微妙的語句。三賢十聖，共同證悟菩提。眉毛里藏著的寶劍閃耀著寒光，袖子里隱藏的金錘執行著正令。』明白殺與活的道理，顯現全部的機用。師父舉起拂塵說：『還有明眼的僧人，不顧危險，向前承擔得了嗎？』說完便下座。 笑巖禪師參拜，問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩西來意）？』師父豎起拂塵。笑巖禪師說：『除此之外還有其他的指示嗎？』師父扔下拂塵。笑巖禪師便禮拜。又敘述了參訪關子嶺的經歷。師父說：『怪不得說親眼見到行家來了。』笑巖禪師便大喝一聲。過了一會兒，師父又問：『自從分別以來四十年，不知道你近日的鼻孔如何？』笑巖禪師說：『和和尚的鼻孔一樣。』師父說：『上座還看見老僧的鼻孔嗎？』笑巖禪師說：『看見了。』師父說：『在什麼地方看見的？』笑巖禪師說：『兩眼下，口門上。』師父說：『有秘密的話，曾經對上座說過嗎？』笑巖禪師說：『曾經說過。』師父說：『試著說出來看看。』笑巖禪師說：『閉上你的臭嘴。』師父拿起拂塵，笑巖禪師便拂袖而去。
建昌府廩山蘊空常忠禪師
從鶴林老宿那裡剃度出家，參訪少林小山禪師。正趕上小山禪師外出，於是上前問道：『達磨面壁石（Bodhidharma's meditation rock，達摩面壁石）在哪裡？』小山禪師指著那青青暗暗的地方。師父說：『指東畫西做什麼？』小山禪師說：『胡說八道的禪和子，多如麻，密如粟。』師父說：『這老漢在這裡迷惑人啊。』小山禪師便打他。後來小山禪師遷往宗鏡寺，師父在那裡服侍了三年，接受了囑託后回到吁江，隱居在從姑山。每天只是靜坐。
【English Translation】 English version The master then shouted. Qi asked, 'Before your parents were born, what were you drinking?' The master was speechless and withdrew. Afterwards, he repeatedly displayed his skills, but Qi never approved. One day, while attending to Qi at Chengtian Temple, Qi asked, 'Where there is no trace of hiding, do not hide where there is no trace. How do you understand this?' The master said, 'Not sitting upright in the hall, how can one cope with opportunities from both sides?' Qi was pleased by this. After the master took charge of the temple, he ascended the seat and said, 'Mount Sumeru is dancing, the sea is surging with waves, dragons and elephants are intermingling, humans and gods are gathering together. The great earth and rivers are all proclaiming wondrous phrases. The three sages and ten saints are jointly attesting to Bodhi (enlightenment, 菩提). The precious sword hidden in the eyebrows shines with a cold light, and the golden hammer hidden in the sleeves executes the correct orders.' Understand the principles of killing and giving life, and reveal the complete function. The master raised his whisk and said, 'Are there any clear-eyed monks who, disregarding danger, can step forward and shoulder this burden?' Then he descended from the seat. Chan Master Xiaoyan paid a visit and asked, 'What is the meaning of Bodhidharma's (達磨) coming from the West (祖師西來意)?' The master raised his whisk. Xiaoyan said, 'Is there any other instruction besides this?' The master threw down the whisk. Xiaoyan then bowed. He also recounted his experience of visiting Guanzi Ridge. The master said, 'No wonder they say you have personally seen an expert.' Xiaoyan then shouted. After a while, the master asked again, 'Forty years since we parted, I wonder how your nostrils are these days?' Xiaoyan said, 'The same as the abbot's nostrils.' The master said, 'Do you still see this old monk's nostrils?' Xiaoyan said, 'I see them.' The master said, 'Where do you see them?' Xiaoyan said, 'Below the eyes, above the mouth.' The master said, 'Have I ever told you any secret words?' Xiaoyan said, 'You have.' The master said, 'Try to say them.' Xiaoyan said, 'Shut your stinking mouth.' The master picked up the whisk, and Xiaoyan flicked his sleeves and left.
Chan Master Changzhong Yun Kong of Linshan, Jianchang Prefecture
He was tonsured by Elder Helin and visited Chan Master Xiaoshan of Shaolin Temple. He encountered Xiaoshan being away, so he stepped forward and asked, 'Where is Bodhidharma's meditation rock (達磨面壁石)?' Xiaoshan pointed to the green and dim place. The master said, 'What are you doing, pointing east and drawing west?' Xiaoshan said, 'Rambling Chan practitioners are as numerous as hemp and as dense as millet.' The master said, 'This old man is bewitching people here.' Xiaoshan then hit him. Later, when Xiaoshan moved to Zongjing Temple, the master served there for three years. After receiving instructions, he returned to Yujiang and lived in seclusion on Conggu Mountain. He only sat in meditation every day.
。有問者。師但搖手曰。汝不會我語。曰試說看。師曰。南城城外水。滔滔向北流。問者目瞪。師曰。向道汝不會我語。后縛茅廩山。二十年不與世接。縉紳過謁。唯默坐而已。羅近溪輩相與論理學。師則以向上語直掃之。僧有以經論旨趣見難者。師呵曰。宗眼不明。非為究竟。僧便問如何是宗眼。師振衣而起 無明參。呈所得。師曰。悟則不無。更須受用得著始得。不然。祇是個汞銀禪。遂舉南泉打破鍋因緣。問曰。古人意在甚處。明曰。拂袖便行鉤有餌。鍋兒打破玉無瑕。師曰。去。牧牛場上待汝久在 萬曆戊子。忽一日告眾曰。我有件要了底大事。汝等須知。眾茫然。豎拳曰。會么。眾無對。乃揮案一下曰。吽吽。為汝了去。遂趨寂。塔于本山之麓。壽七十五。臘五十。生平言行縝密。非有真心為法者。概不輕示。
六祖下第三十二世
北京月心笑巖德寶禪師
金臺世族也。父吳門。母丁氏。早失恃怙。弱冠。偶之講席。聽華嚴大疏。至十地品云。世尊因中。曾作轉輪王。時有乞者。來求國城妻子。頭目手足。內外佈施。王作念言。我今若不施與。向後百年。一旦空廢。全無少益。反招慳吝過失。不若施與。空我所有。益我功德。師聞之。不覺身心廓然。嘆曰。古今同一幻夢中。遂決志出家
【現代漢語翻譯】 現代漢語譯本：有人提問，老師只是搖手說：『你不會我的話。』那人說：『請試著說來看看。』老師說：『南城城外的水，滔滔不絕地向北流。』提問的人目瞪口呆。老師說：『早就說你不會我的話。』後來隱居縛茅廩山，二十年不與世人接觸。達官顯貴前去拜訪，老師只是默默地坐著。羅近溪等人在一起談論理學，老師就用直指本心的言語直接否定他們。有僧人拿著經論的旨趣來詰難，老師呵斥道：『宗眼（Zongyan，禪宗術語，指認識真理的眼力）不明，不是究竟。』僧人便問：『如何是宗眼？』老師振動衣袖站起來。無明參禪，呈上自己的領悟。老師說：『悟了並非沒有，更要能受用才行。不然，只是個汞銀禪（Gongyin Chan，指虛浮不實的禪）。』於是舉南泉斬貓的因緣，問道：『古人的意思在哪裡？』明回答說：『拂袖便行，鉤上有餌；鍋兒打破，玉無瑕。』老師說：『去，牧牛場上等你很久了。』萬曆戊子年（1648年），忽然有一天告訴大家說：『我有件需要了結的大事，你們要知道。』大家茫然不知所措。老師豎起拳頭說：『會么？』大家沒有回答。於是拍了一下桌子說：『吽吽，為你們了結去。』於是圓寂。塔建在本山的山腳下，享年七十五歲，僧臘五十年。老師生平言行謹慎周密，不是真心爲了佛法的人，概不輕易開示。
六祖慧能（Liuzu Huineng）門下第三十二世
北京月心笑巖德寶禪師
是金臺的世家大族。父親姓吳，母親姓丁。早年喪失父母。二十歲左右，偶然到講席聽講，聽到《華嚴經大疏》的十地品說：『世尊在因地時，曾經做過轉輪王（Zhuanlun Wang，佛教傳說中統治世界的理想君王）。當時有乞丐來乞求國城妻子、頭目手足，內外一切都佈施。轉輪王心想，我現在如果不施捨，將來百年之後，一旦空廢，全無益處，反而招致慳吝的過失。不如施捨，空掉我所有，增益我的功德。』老師聽了，不覺身心豁然開朗，感嘆道：『古今都在同一場幻夢中。』於是下決心出家。
【English Translation】 English version: Someone asked a question, and the master simply shook his head and said, 'You don't understand my words.' The person said, 'Please try to explain.' The master said, 'The water outside the south gate flows torrentially northward.' The questioner was stunned. The master said, 'I told you earlier that you wouldn't understand my words.' Later, he lived in seclusion on Fumaolin Mountain, not interacting with the world for twenty years. High-ranking officials and gentry came to visit, but the master would only sit in silence. When Luo Jinxi and others discussed Neo-Confucianism, the master would directly negate them with words that pointed directly to the original mind. When a monk challenged him with the essence of scriptures and treatises, the master scolded, 'The Zongyan (宗眼, the eye of Zen, referring to the ability to recognize the truth) is not clear, it is not ultimate.' The monk then asked, 'What is the Zongyan?' The master shook his sleeves and stood up. Wuming (無明) practiced Zen, presenting his own understanding. The master said, 'Enlightenment is not nothing, but you must be able to use it. Otherwise, it is just Gongyin Chan (汞銀禪, quicksilver Zen, referring to superficial and insubstantial Zen).' Then he cited the story of Nanquan (南泉) cutting the cat, asking, 'What was the intention of the ancients?' Ming (明) replied, 'He flicked his sleeves and left, there is bait on the hook; the pot is broken, the jade is flawless.' The master said, 'Go, I have been waiting for you at the cattle herding field for a long time.' In the year Wuzi of the Wanli reign (1648), he suddenly told everyone one day, 'I have a major matter that needs to be resolved, you must know.' Everyone was at a loss. The master raised his fist and said, 'Do you understand?' No one answered. Then he slapped the table and said, 'Hum Hum, I will resolve it for you.' Then he passed away. The pagoda was built at the foot of the mountain, he lived to be seventy-five years old, and had fifty years as a monk. The master's words and deeds were cautious and meticulous throughout his life, and he would not easily reveal his teachings to those who were not truly dedicated to the Dharma.
The thirty-second generation under the Sixth Patriarch Huineng (六祖慧能).
Zen Master Yuexin Xiaoyan Debao of Beijing
He was from a prominent family in Jintai. His father's surname was Wu, and his mother's surname was Ding. He lost his parents early in life. Around the age of twenty, he happened to attend a lecture and heard the 'Ten Grounds' chapter of the Great Commentary on the Avatamsaka Sutra, which said: 'When the World Honored One was in the causal stage, he once served as a Chakravartin King (轉輪王, an ideal ruler who governs the world according to Buddhist legends). At that time, there were beggars who came to beg for his kingdom, cities, wives, children, heads, eyes, hands, feet, and everything inside and out. The Chakravartin King thought to himself, if I do not give now, after a hundred years, it will all be wasted and of no benefit, and I will only incur the fault of stinginess. It is better to give, empty all that I have, and increase my merit.' Upon hearing this, the master felt his body and mind suddenly open up, and he exclaimed, 'Ancient and modern times are all in the same illusory dream.' He then resolved to leave home.
。歲余。就於本境廣惠寺。禮大寂能和尚披緇祝髮。明年受具。朝參夕叩。遍謁大川月舟古春古拙諸老宿。后至關子嶺參無聞聰和尚。問十聖三賢。已全聖智。如何道不明斯旨。聰乃厲聲曰。十聖三賢汝已知。如何是斯旨。速道速道。師連下十數轉語。(斯旨豈可以轉語盡也)皆不契。遂發憤。寢食俱廢。一日𢹂籃到澗邊洗菜。一莖菜葉墮水。旋轉捉不住。忽有省。提籃喜躍而歸。聰立檐下。問是甚麼。師曰。一籃菜。聰曰。何不別道。師曰。請和尚別問來。至晚入室。聰舉元沙敢保老兄未徹話。師曰。賊入空室。聰曰。者則公案。不得草草。師喝一喝。拂袖便出。復往見濟庵古巖大覺諸尊宿。皆器重之。後上關子嶺。再參聰和尚。乃受記莂。復親炙年餘。辭去。迴翔襄漢間。后抵金陵。寓凈海牛首高座等處。還里。居圓通。次遷南寺鹿苑慈光善果諸剎。晚年退居京城柳巷。于萬曆辛巳正月十六日示寂。奉全身塔于小西門外。世壽七十。僧臘四十八 上堂。舉古宿云。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。又老宿倒云。第三句薦得。可與佛祖為師(云云)。師乃云。若總恁么去。達磨單傳之旨。撲地了也。山僧今日也隨𣯫㲣道取一句。貴要與諸人同個受用。乃曰。第一句薦得。
【現代漢語翻譯】 現代漢語譯本： 一年多以後，他在本地的廣惠寺，拜大寂能和尚剃度出家。第二年受具足戒。早晚參拜，遍訪大川、月舟、古春、古拙等各位老修行。後來到關子嶺參拜無聞聰和尚，問：『十聖（佛教中的十位聖人）三賢（佛教中三個層次的賢人），已經完全具備聖人的智慧，為什麼不能明白這個宗旨？』聰和尚厲聲說：『十聖三賢你已經知道了，什麼是這個宗旨？快說快說！』他連續說了十幾個轉語（佛教用語，指轉換角度的說法），（這個宗旨難道可以用轉語說盡嗎？）都不契合。於是發憤，廢寢忘食。一天，他拿著籃子到溪邊洗菜，一片菜葉掉進水裡，旋轉著抓不住。忽然有所領悟，提著籃子高興地跳著回去。聰和尚站在屋檐下，問：『是什麼？』他說：『一籃菜。』聰和尚說：『為什麼不說別的？』他說：『請和尚另外問。』晚上進入房間，聰和尚舉元沙（元沙師備禪師）『敢保老兄未徹話』的話。他說：『賊入空室。』聰和尚說：『這個公案，不得草率。』聰和尚喝了一聲，拂袖便走。他又去拜見濟庵、古巖、大覺等各位尊宿，都器重他。後來再次上關子嶺，參拜聰和尚，於是得到授記。又親自侍奉一年多，告辭離去。在襄漢一帶遊歷，後來到達金陵，住在凈海、牛首、高座等處。返回家鄉，住在圓通寺，後來遷到南寺、鹿苑、慈光、善果等寺廟。晚年退居京城柳巷。于萬曆辛巳年（1601年）正月十六日圓寂。全身塔安放在小西門外。世壽七十歲，僧臘四十八年。
上堂。舉古宿說：『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。』又有老修行倒過來說：『第三句薦得，可與佛祖為師（等等）。』他於是說：『如果都這樣去理解，達磨（菩提達摩）單傳的宗旨，就落空了。山僧今天也隨著𣯫㲣說一句，希望與各位一同受用。』於是說：『第一句薦得，』
【English Translation】 English version: After more than a year, he went to Guanghui Temple in his local area and was tonsured and ordained by Great Monk Neng. The following year, he received the full precepts. He paid respects morning and evening, and visited various senior monks such as Dachuan, Yuezhou, Guchun, and Guzhuo. Later, he went to Guanzi Ridge to visit Monk Wuwen Cong and asked: 'The Ten Saints (ten holy figures in Buddhism) and Three Worthies (three levels of worthy individuals in Buddhism) have already fully possessed the wisdom of saints, why can't they understand this purpose?' Monk Cong sternly said: 'You already know the Ten Saints and Three Worthies, what is this purpose? Speak quickly!' He spoke more than a dozen turning phrases (Buddhist term, referring to statements that change perspective), (can this purpose be fully expressed by turning phrases?) but none of them matched. So he became determined and neglected sleep and food. One day, he took a basket to the stream to wash vegetables, and a vegetable leaf fell into the water, spinning and unable to be caught. Suddenly, he had an epiphany, and he happily jumped back with the basket. Monk Cong stood under the eaves and asked: 'What is it?' He said: 'A basket of vegetables.' Monk Cong said: 'Why not say something else?' He said: 'Please ask the monk separately.' In the evening, he entered the room, and Monk Cong quoted Yuansha's (Zen Master Yuansha Shibei) words: 'I dare to guarantee that the old brother has not thoroughly understood.' He said: 'A thief enters an empty room.' Monk Cong said: 'This case should not be taken lightly.' Monk Cong shouted and left with a flick of his sleeve. He also went to visit various venerable monks such as Ji'an, Guyan, and Dajue, who all valued him. Later, he went to Guanzi Ridge again to visit Monk Cong, and then received the prediction. After serving personally for more than a year, he bid farewell and left. He traveled around the Xianghan area, and later arrived in Jinling, living in Jinghai, Niushou, Gaozuo and other places. Returning to his hometown, he lived in Yuantong Temple, and later moved to Nansi Temple, Luyuan Temple, Ciguang Temple, Shanguo Temple and other temples. In his later years, he retired to Liuxiang in the capital. He passed away on the sixteenth day of the first month of the Xin Si year of the Wanli reign (1601). His whole body pagoda was placed outside Xiaoximen. He lived to be seventy years old, and had been a monk for forty-eight years.
Ascending the hall. Quoting an ancient monk saying: 'If you recommend the first sentence, you will be a teacher with the Buddha; if you recommend the second sentence, you will be a teacher with humans and gods; if you recommend the third sentence, you will not be able to save yourself.' There are also old practitioners who say the opposite: 'If you recommend the third sentence, you can be a teacher with the Buddha (etc.).' He then said: 'If you all understand it this way, the purpose of Bodhidharma's single transmission will be in vain. This mountain monk will also say a sentence along with 𣯫㲣, hoping to share it with everyone.' So he said: 'If you recommend the first sentence,'
飲水著噎。第二句薦得。看孔著楔。第三句薦得。證龜成鱉。復拈拄杖云。第一句薦得。漆光晃晃。第二句薦得。強名拄杖。第三句薦得。泛應曲當。時有僧出雲。未審和尚是第幾句薦得。師乃劈脊棒云。天下榜樣 上堂。男兒固奮沖天志。莫若從頭放下來。直把髑髏枯死盡。仍教死眼豁然開 上堂。拈拄杖曰。有么有么。時有僧出作禮。師劈脊便打曰。多口作么。曰某甲一言未舉。何為多口。師復打曰。再犯不容(拄杖揚聲喚有么。三世諸佛縮頭去。者僧棒下再橫屍。果然不識涂毒鼓)僧參。問從上千七百老凍膿。某甲今日一串穿來。獻與和尚。伏請判斷。時門外忽聞犬吠。師遽顧侍者。看是甚麼客來。侍者出問話。僧四顧。(索斷也)師曰。上座適來問甚麼。僧擬重舉。師連棒打出 上堂。舉趙州無賓主話。師云。好個無賓主話。幸是無人舉著。若要舉出。直教諸人個個飽齁齁地(若要舉出。賓主歷然。個個口飽肚中饑舌短眼睛大) 上堂。舉楊岐和尚問僧云。栗棘逢。你作么生吞。師云。百雜碎。(還我栗子來)金剛圈。你作么生跳。師云。過也。(也好與三十棒)復拈拄杖卓一下云。大眾適才栗棘蓬。已為汝等吞卻。金剛圈已為汝等跳過。(老漢面皮厚多少)汝等還識楊岐老漢么。(不識不識)若能識得。便
【現代漢語翻譯】 現代漢語譯本 飲水噎著。第二句薦得（意為推薦、讚賞）。看孔（指眼睛的孔）著楔（木楔子）。第三句薦得。證龜成鱉（比喻變化、轉變）。 復又拿起拄杖說：『第一句薦得。漆光晃晃。第二句薦得。強名拄杖（勉強稱之為拄杖）。第三句薦得。泛應曲當（普遍適用，恰當合適）。』 當時有僧人出來問道：『未審和尚是第幾句薦得？』 師父就劈頭一棒打去，說：『天下榜樣！』 上堂說法：『男兒固然要奮發沖天的志向，不如從頭放下一切。直接把髑髏（頭骨）枯死殆盡，仍然教死眼豁然開朗。』 上堂說法。拿起拄杖說：『有么？有么？』 當時有僧人出來作禮，師父劈頭就打，說：『多嘴做什麼？』 僧人說：『我一句話還沒說，為什麼說我多嘴？』 師父又打了一下，說：『再犯不容！』（拄杖揚聲喚有么，三世諸佛縮頭去，這僧棒下再橫屍，果然不識涂毒鼓） 僧人蔘禪，問道：『從前一千七百位老凍膿（指老和尚），我今天把他們一串穿起來，獻給和尚，伏請判斷。』 當時門外忽然聽到狗叫，師父急忙回頭對侍者說：『看看是什麼客人來了？』 侍者出去問話，僧人四處張望。（索斷也） 師父說：『上座剛才問什麼？』 僧人想要重新說一遍，師父連打幾棒把他打出去。 上堂說法。舉趙州無賓主的話。師父說：『好一個無賓主的話，幸好沒有人提起。如果要提起，直接教諸位個個飽齁齁地（非常滿足）。』（若要舉出，賓主歷然，個個口飽肚中饑舌短眼睛大） 上堂說法。舉楊岐和尚問僧人說：『栗棘蓬（帶刺的栗子），你怎麼樣吞？』 師父說：『百雜碎（粉碎）。』（還我栗子來） 『金剛圈（比喻障礙），你怎麼樣跳？』 師父說：『過也（過去了）。』（也好與三十棒） 又拿起拄杖敲了一下說：『大眾，剛才的栗棘蓬，已經為你們吞掉了。金剛圈已經為你們跳過去了。』（老漢面皮厚多少） 『你們還認識楊岐老漢嗎？』（不識不識） 『如果能夠認識，便……』
【English Translation】 English version Drinking water causes choking. The second line is commendable. Looking at the hole (of the eye) with a wedge. The third line is commendable. Proving a turtle becomes a鱉 (biē, a type of turtle). Again, picking up the staff and saying: 'The first line is commendable. The lacquer shines brightly. The second line is commendable. Forcibly named a staff. The third line is commendable. Universally applicable and appropriate.' At that time, a monk came out and asked: 'I don't know which line the Abbot commends?' The master struck him on the back with a staff, saying: 'An example for the world!' Ascending the hall to preach: 'A man should certainly aspire to soar to the sky, but it is better to let go of everything from the beginning. Directly let the skull wither and die completely, and still teach the dead eyes to open wide.' Ascending the hall to preach. Picking up the staff and saying: 'Is there? Is there?' At that time, a monk came out and bowed, and the master struck him on the back, saying: 'What are you doing being so talkative?' The monk said: 'I haven't said a word yet, why do you say I'm talkative?' The master struck him again, saying: 'No tolerance for repeated offenses!' (The staff raises its voice and asks if there is, the Buddhas of the three worlds shrink back, this monk lies dead again under the staff, truly not recognizing the poisoned drum) A monk sought Zen enlightenment, asking: 'The previous one thousand seven hundred old frozen pus (referring to old monks), today I string them together and offer them to the Abbot, humbly requesting judgment.' At that time, a dog suddenly barked outside the door, and the master hurriedly turned to the attendant and said: 'See what kind of guest has come?' The attendant went out to ask, and the monk looked around. (The rope is broken) The master said: 'What did the venerable ask just now?' The monk wanted to repeat it, but the master struck him several times and drove him out. Ascending the hall to preach. Citing the story of Zhaozhou's without guest or host. The master said: 'What a good story of without guest or host, fortunately no one has mentioned it. If you want to mention it, directly teach everyone to be completely satisfied.' (If you want to mention it, the guest and host are distinct, everyone's mouth is full but their stomach is hungry, their tongue is short and their eyes are big) Ascending the hall to preach. Citing Yangqi's Abbot asking a monk: 'A chestnut burr (a spiky chestnut), how do you swallow it?' The master said: 'Hundred pieces of crumbs.' (Return the chestnut to me) 'A vajra circle (diamond circle, metaphor for obstacles), how do you jump over it?' The master said: 'Passed it.' (Might as well give thirty blows) Again, tapping the staff and saying: 'Everyone, the chestnut burr just now has already been swallowed for you. The vajra circle has already been jumped over for you.' (How thick is the old man's face) 'Do you still recognize the old man Yangqi?' (Don't recognize, don't recognize) 'If you can recognize, then...'
與楊岐握腕並行。同個受用。未為分外。慈悲逾于先古。若未能識得。且聽山僧一偈。栗棘蓬吞甘露美。金剛圈跳作家歡。何緣拋擲諸人面。百計千方過者難 上堂。當門一隻箭。來者看方便。(折也)擬進問如何。穿過髑髏面。(斷也)不奪饑人食。不牽耕夫牛。(甚處下手)惟行一本分。買帽須相頭(把錢來看) 上堂。舉百丈再參馬祖話。師云。馬祖震喝。知子時節。百丈耳聾。命根方斷。奮獅子之全威。得無師之大用。直得黃檗吐舌。臨濟解痛。詎知千百年巴鼻。落在笑巖手裡。遂喝一喝云。汝等諸人還聞么。若道聞。則為室外之庸僧。若道不聞。則汝諸人生來耳重。(自屁不覺臭。更來涂污人)以拄杖卓一下云。還端的么。為甚麼而今天下寂無蹤。(眼花則不見。不眼花見個甚麼)是他獅子將兒絕後共(不值得大驚小怪) 上堂。舉馬祖一日問藥山惟儼禪師。子近日見處作么生。山云。面板脫落盡。唯有一真實。祖云。子之所得。可謂協於心體。佈於四肢。汝既如是。可將三條篾束取肚皮。隨處住山去。山云。某甲復是何人。敢言住山。祖云。未有長行而不住。未有常住而不行。欲益無所益。欲為無所為。宜作舟航。無久住此。師云。有無涯之淵海。可以容千里之神鯨。有萬重之峰巒。可以產莫大之巨獸。
【現代漢語翻譯】 現代漢語譯本 與楊岐（人名，禪宗僧人）握腕並行，同享一個受用，這並非是額外的恩賜。他的慈悲之心超越了先古的聖賢。如果未能領悟這一點，那麼請聽我這首偈語：
栗棘蓬（一種帶刺的植物）中也能品嚐到甘露的美味，金剛圈（佛教法器）在行家手中也能舞動出歡樂。為何將這真理拋擲在諸位面前，讓百計千方尋求解脫的人難以通過？
上堂開示：
當門射來一隻箭，來者要看清方便法門。（折斷它！）如果想要進一步追問如何是好，（箭已）穿過髑髏（頭骨）面。（斷絕了！）
不奪飢餓之人的食物，不牽走耕田之人的牛。（從哪裡下手呢？）只是做好自己本分的事情，買帽子要先量好頭的大小。（把錢拿來看看！）
上堂開示：
拈出百丈（懷海禪師，749-814）再次參拜馬祖（道一禪師，709-788）的公案。師父說：馬祖一聲震喝，是知曉弟子的時節因緣。百丈因此耳聾，斷絕了生死的命根。奮起獅子的全部威猛，得到了無師自通的大用。直接使得黃檗（希運禪師，？-855）吐舌，臨濟（義玄禪師，？-867）解脫痛苦。誰知這千百年的關鍵，落在了笑巖（禪師法號）手裡。於是大喝一聲說：你們這些人還聽見了嗎？如果說聽見了，那就是門外的庸俗僧人。如果說沒聽見，那就是你們這些人天生耳背。（自己放屁不覺得臭，還來涂污別人。）用拄杖敲擊一下說：還確實如此嗎？為什麼如今天下寂靜無蹤？（眼花就看不見，不眼花又能看見什麼？）是他獅子將兒斷絕了後代。（不值得大驚小怪。）
上堂開示：
舉馬祖（道一禪師，709-788）有一天問藥山惟儼禪師（751-834）：你近日的見解如何？藥山說：面板脫落殆盡，唯有一真實。馬祖說：你的所得，可以說是與心體相合，佈於四肢。你既然如此，可以用三條篾（竹篾）束緊肚皮，隨處安住山林去吧。藥山說：我又是何人，敢說安住山林？馬祖說：沒有長久的行走而不住，沒有常住而不行走。想要增益卻無所增益，想要作為卻無所作為。應該作為舟船，不要長久住在這裡。師父說：有無涯的淵海，可以容納千里的神鯨；有萬重的峰巒，可以孕育莫大的巨獸。
【English Translation】 English version Grasping Yangqi's (a Chan Buddhist monk) wrist and walking together, sharing the same benefit, this is not an extra favor. His compassion surpasses that of the ancient sages. If you cannot recognize this, then listen to this verse from this mountain monk:
In the chestnut bur (a thorny plant), one can taste the sweetness of nectar; the Vajra circle (a Buddhist instrument) dances with joy in the hands of an expert. Why cast this truth before you all, making it difficult for those who seek liberation through a hundred plans and a thousand methods?
Ascending the Hall for Instruction:
An arrow shoots straight at the gate; those who come must see the expedient means. (Break it!) If you want to further ask what to do, (the arrow has) pierced through the skull face. (Cut it off!)
Do not take food from the hungry, do not lead away the ox of the farmer. (Where to start?) Just do your own duty; to buy a hat, you must first measure the size of your head. (Bring the money and let me see!)
Ascending the Hall for Instruction:
Raising the case of Baizhang (Huaihai, 749-814) visiting Mazu (Daoyi, 709-788) again. The Master said: Mazu's thunderous shout was knowing the disciple's opportune moment. Baizhang became deaf because of it, severing the root of life and death. Arousing the full might of the lion, he obtained the great function of no-teacher self-enlightenment. Directly causing Huangbo (Xiyun, ?-855) to stick out his tongue, and Linji (Yixuan, ?-867) to resolve his pain. Who knew that the key to these thousand years would fall into the hands of Xiaoyan (a Chan master's name). Thereupon, he shouted: Do you all hear it? If you say you hear it, then you are a mediocre monk outside the room. If you say you don't hear it, then you are all born with heavy ears. (Not realizing your own fart stinks, you come to smear others.) Striking the staff once, he said: Is it really so? Why is the world so silent and traceless today? (If your eyes are blurred, you won't see anything; if they aren't blurred, what do you see?) It is because the lion's cub has cut off his descendants. (Not worth making a fuss about.)
Ascending the Hall for Instruction:
Raising the case of Mazu (Daoyi, 709-788) one day asking Yaoshan Weiyan (751-834): What is your recent view? Yaoshan said: The skin has completely fallen off, only the one reality remains. Mazu said: What you have attained can be said to be in accordance with the mind-essence, spread throughout the four limbs. Since you are like this, you can use three bamboo strips to bind your belly and dwell in the mountains wherever you go. Yaoshan said: Who am I to dare to say I dwell in the mountains? Mazu said: There is no dwelling without long walking, no constant dwelling without walking. Wanting to increase, there is nothing to increase; wanting to act, there is nothing to act. You should act as a boat, do not dwell here for long. The Master said: There is a boundless abyss that can accommodate the divine whale of a thousand miles; there are ten thousand layers of peaks that can produce the immense beast.
所謂源遠流長。師真子勝者。原見於斯矣。眾兄弟。試看他藥山到此田地。尚不肯容易住山去。如今學佛之徒。如往千里之都。擬才行數步。便住止。輒自甘休。未審是何心行 上堂。舉傅大士云。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。纖毫不相離。如形影相似。欲識佛去處。祇者語聲是。師云。此是當來龍華樹下語。吾此娑婆界內。釋迦會中。使未著在。復拈拄杖云。諸仁者。山僧與么批判。還有能緇素者也未。若有能緇素者。可與拄杖子同參。如未有緇素得者。拄杖子夜來繞萬億四天下。萬億須彌頂。向諸人眉毛眼睫上高聲唱言。士曠人稀。相逢者小(傅大士作死語。笑巖寶說夢話。諸仁向未上堂已前會去。猶較些子。心圓瀝膽傾肝。終是指鹿為馬) 上堂。舉子湖和尚夜半在僧堂中。忽叫云有賊有賊。眾皆驚起。有一僧立在僻處。被子湖攔胸搊住云。捉得也。捉得也。僧急呼云。不是某甲。(果然不是)湖拓開云。是即是。只是你不肯承當。(承當即禍事。不承當又是死漢。諸仁者。合作么生)師云。試看古人為人得恁么老婆。深入虎穴。者僧若是伙里人。才被捉住。自有相通分。(縱饒通得。已是賊過後張弓)可謂駕與青龍不解騎。師拈拄杖左右顧視云。如今者里還有肯承當者么。自云。有有
【現代漢語翻譯】 現代漢語譯本： 所謂源遠流長，師真子勝者，原本就體現在這裡了。各位同修，你們看看藥山禪師到了這種地步，尚且不肯輕易地住山修行。如今學佛之人，就像前往千里之外的都城，才走了幾步路，便停下來，輕易地放棄。真不知道這是什麼心態。 （師父）上堂說法，引用傅大士的話說：『夜夜抱著佛入眠，早晨起來還與佛一同起身。起身坐下都與佛相隨，說話沉默都與佛同處。一絲一毫都不分離，就像形影一樣相似。想要知道佛在哪裡，就是這說話的聲音。』（師）說：『這是未來彌勒佛在龍華樹下所說的話。我在這個娑婆世界，釋迦牟尼佛的法會上，還沒有用到這些話。』 又拿起拄杖說：『各位，山僧我這樣評論，還有能出家或在家修行的人嗎？如果有能出家或在家修行的人，可以與這拄杖一同參悟。如果沒有能出家或在家修行的人，這拄杖昨夜繞了萬億四天下，萬億須彌山頂，向各位的眉毛眼睫上高聲唱道：賢士稀少，相逢的人很少。（傅大士說的是死話，笑巖寶說的是夢話，各位如果未上堂之前就明白了，還算好些。用心圓融，瀝膽傾肝，最終還是指鹿為馬。）』 （師父）上堂說法，引用子湖和尚半夜在僧堂中，忽然叫喊道：『有賊，有賊！』大家都很驚慌。有一個僧人站在偏僻的地方，被子湖攔胸抓住說：『抓住了，抓住了！』僧人急忙喊道：『不是我！』（果然不是）子湖放開他說：『是，就是你，只是你不肯承認。』（承認就是禍事，不承認又是死人，各位，該怎麼辦？） （師）說：『看看古人待人接物是多麼婆婆媽媽，深入虎穴。這僧人如果是同夥，才被抓住，自然有相通之處。（即使能相通，也已經是賊走之後才張弓。）』真可謂是駕著青龍卻不會騎。師父拿起拄杖左右看看說：『如今這裡還有肯承認的人嗎？』自己說：『有，有。』
【English Translation】 English version: What is called profound and far-reaching, the master, the true son, the victor, is originally seen here. Fellow brothers, try to see that Yaoshan, having reached this stage, is still unwilling to easily settle down in the mountains to practice. Nowadays, those who study Buddhism are like going to a capital city thousands of miles away, and after only taking a few steps, they stop and readily give up. I don't know what kind of mentality this is. (The master) ascended the hall to preach, quoting Fu Dashi (Bodhisattva Fu, 497-569 CE) as saying: 'Every night I sleep embracing the Buddha, and every morning I rise with the Buddha. Rising and sitting, I accompany the Buddha, speaking and remaining silent, I dwell with the Buddha. Not a single hair's breadth do I separate, just like form and shadow are similar. If you want to know where the Buddha is, it is this sound of speech.' (The master) said: 'These are the words to be spoken by Maitreya Buddha under the Dragon Flower Tree in the future. Here in this Saha world, in the assembly of Shakyamuni Buddha, these words have not yet been used.' Then, picking up his staff, he said: 'Everyone, with my commentary, are there any among you who can renounce the world or practice at home? If there are those who can renounce the world or practice at home, they can contemplate this staff together. If there are none who can renounce the world or practice at home, this staff has circled the billion four continents and the billion Mount Sumeru peaks last night, loudly proclaiming above everyone's eyebrows and eyelashes: Scholars are rare, those who meet are few. (Fu Dashi is speaking dead words, Xiaoyan Bao is talking in his sleep. If you all understood before ascending the hall, that would be better. With a rounded heart, pouring out your liver and gall, in the end, you are still calling a deer a horse.)' (The master) ascended the hall to preach, quoting Abbot Zihu who, in the middle of the night in the monks' hall, suddenly shouted: 'There's a thief, there's a thief!' Everyone was alarmed. One monk was standing in a secluded place, and Zihu grabbed him by the chest, saying: 'Caught him, caught him!' The monk hurriedly shouted: 'It wasn't me!' (Indeed, it wasn't) Zihu released him, saying: 'It is, it's just that you're unwilling to admit it.' (Admitting it is a disaster, not admitting it is also being a dead man, everyone, what should be done?) (The master) said: 'See how the ancients treated people with such motherly care, penetrating deep into the tiger's den. If this monk were an accomplice, having just been caught, there would naturally be a way to communicate. (Even if they could communicate, it would already be drawing the bow after the thief has left.)' It can be said that he is riding a blue dragon but doesn't know how to ride. The master picked up his staff and looked around, saying: 'Are there any here today who are willing to admit it?' He said to himself: 'Yes, yes.'
。復云。逐隊串來。填溝塞壑 上堂。舉僧問趙州。如何是祖師西來意。州云。庭前柏樹子。僧云。和尚何得將境示人。州云。我不將境示汝。僧云。既不將境示人。畢竟如何是祖師西來意。州云。庭前柏樹子。師召云。諸道者。試觀此個公案。成成現現。只是要一個肚裡沒一星禪底漢。兩肩擔荷去。不妨盡善盡美。你若才以名言義路註解他。直待彌勒下生再下生。也未識老趙州在。復云。如今眾中可有擔荷者么。若無擔荷者。山僧更有個頌子。令汝等與老趙州。石火光中。相見一面。頌曰。西來祖意庭前柏。更謂不能誠自畫。熟睡之夫夢忽醒。撞頭磕額乾坤窄(猶在半途) 上堂。舉雲門問僧。近離甚處。僧雲南岳。門云。我不曾與人葛藤。近前來。僧近前。門云去。師云。雲門今日勘者僧。雖呼遣自在。止是平地上推人。者僧雖去。其心不了。若據殺活杖子。又且不然。但呼僧云。近前來。僧近前。(劈脊便棒。教伊直下別有生涯)乃云去。猛虎不食伏肉。若爾。非獨不辜南嶽而來。管教伊直下別有生涯(忽若被伊劈面一掌。和尚須別立生涯始得)上堂。舉圓覺經居一切時不起妄念語。師告眾曰。山僧每一段下個諾字。世尊以四段開示。山僧以四諾領來。(土上加泥)貴要與現前諸佛子等。同個受用。而今還有共
【現代漢語翻譯】 現代漢語譯本： 又說：『他們成群結隊而來，填滿溝壑。』 上堂時，舉例說有僧人問趙州（叢林中的大德禪師）：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』趙州回答說：『庭前柏樹子（庭院前的柏樹）。』僧人說：『和尚為什麼用外境來開示人？』趙州說：『我沒有用外境來開示你。』僧人說：『既然不是用外境來開示人，那麼到底什麼是祖師西來意？』趙州還是回答說：『庭前柏樹子。』 慧遠禪師（師）召集大眾說：『各位道友，試看這則公案，現成而直接，只是需要一個肚子里沒有一絲禪的漢子，兩肩擔負起來，不妨盡善盡美。你如果用名言義理來註解它，即使等到彌勒佛下生再下生，也無法認識老趙州。』又說：『如今大眾中可有能承擔的人嗎？如果沒有能承擔的人，山僧我還有一首頌，讓你們與老趙州在石火光中相見一面。』頌曰：『西來祖意庭前柏，更謂不能誠自畫。熟睡之夫夢忽醒，撞頭磕額乾坤窄（猶在半途）。』 上堂時，舉雲門（雲門文偃禪師）問僧人的話：『最近從哪裡來？』僧人回答說：『南嶽（衡山）。』雲門說：『我不曾與人糾纏葛藤，靠近前來。』僧人靠近前來，雲門說：『去！』 慧遠禪師（師）說：『雲門今天勘驗這個僧人，雖然呼喝遣使自在，也只是在平地上推人。這個僧人雖然去了，心中卻不明白。如果按照殺活的棒子，又不是這樣。』應該只是呼喚僧人說：『靠近前來。』僧人靠近前來，（劈頭就是一棒，教他當下別有生計。）然後說：『去！』猛虎不吃伏在地上的肉。如果這樣，非但沒有辜負從南嶽而來，管教他當下別有生計。（如果被他劈面一掌，和尚你必須另立生計才行。） 上堂時，舉《圓覺經》中『居一切時不起妄念』這句話。慧遠禪師（師）告訴大眾說：『山僧我每一段都用一個『諾』字來回應。世尊用四段來開示，山僧我用四個『諾』字來領受。（土上加泥）貴在與現前各位佛子一同受用。現在還有共同...』
【English Translation】 English version: Again, he said, 'They come in droves, filling the ditches and ravines.' Ascending the hall, he cited the case of a monk asking Zhao Zhou (a great Chan master in the monastic community): 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' Zhao Zhou replied, 'The cypress tree in front of the courtyard.' The monk said, 'Why does the master use external objects to instruct people?' Zhao Zhou said, 'I am not using external objects to instruct you.' The monk said, 'Since you are not using external objects to instruct people, then what exactly is the meaning of the Patriarch's coming from the West?' Zhao Zhou still replied, 'The cypress tree in front of the courtyard.' Zen Master Huiyuan (Shi) addressed the assembly, saying, 'Fellow practitioners, observe this case, which is direct and immediate. It simply requires a person without a trace of Chan in their belly to shoulder the burden, and it will be perfectly accomplished. If you try to explain it with words and meanings, even if Maitreya Buddha were to descend again and again, you still wouldn't recognize the old Zhao Zhou.' He added, 'Are there any among you who can shoulder this burden? If not, I have a verse to share, so that you can meet old Zhao Zhou in a flash of lightning.' The verse says: 'The Patriarch's intention in the West is the cypress tree in the courtyard; to say it cannot be is to paint a self-portrait. A man sound asleep suddenly awakens, bumping his head and forehead, the universe is narrow (still halfway there).' Ascending the hall, he cited Yunmen's (Zen Master Yunmen Wenyan) question to a monk: 'Where have you come from recently?' The monk replied, 'Nan Yue (Mount Heng).' Yunmen said, 'I have never entangled with people in complications; come closer.' The monk came closer, and Yunmen said, 'Go!' Zen Master Huiyuan (Shi) said, 'Yunmen's examination of this monk today, although freely using shouts and commands, is merely pushing someone on level ground. Although the monk left, his mind did not understand. If judged by the rod of killing and giving life, it would not be like this.' He should have simply called to the monk, 'Come closer.' The monk came closer, (and with a blow of the staff, taught him to have a different livelihood immediately.) Then said, 'Go!' A fierce tiger does not eat meat that is lying down. If it were so, not only would he not have come in vain from Nan Yue, but he would have been taught to have a different livelihood immediately. (If he were to slap you in the face, Master, you would have to establish a different livelihood.)' Ascending the hall, he cited the phrase 'Abiding at all times without arising false thoughts' from the Perfect Enlightenment Sutra. Zen Master Huiyuan (Shi) told the assembly, 'I respond to each section with a 'Yes.' The World-Honored One reveals it in four sections, and I receive it with four 'Yeses.' (Adding mud on top of mud) The value lies in sharing it with all the Buddhas present. Now, is there anyone who shares...'
力擔荷者么。若能擔荷。可謂龍得水時增意氣。虎逢山勢長威獰。又曰。今復翻案去也。易四諾為四喝。(向伊道貓)若人會得者四喝落處。非但只教一個老釋迦開口不得。管取坐斷百億釋迦舌頭。時有首座出雲。和尚今日把斷要津。大眾無措。畢竟還有趨向分也無。(不知香臭漢有甚共語處)師云。一任七縱八橫。(滑口阿師)座云。與么則官不容針。私通車馬去也。(隨邪逐惡)師云。拄杖乍開封。略且放過汝(和尚先吃首座始甘) 上堂。舉馬祖三十年不少鹽醬話。師曰。馬大師三十年不曾少鹽醬。方可聚徒說法。山僧者里三十年不曾見個鹽醬。汝等偎傍住此。畢竟圖個甚麼。以拄杖一時趁散(和尚既不曾見鹽醬。者些瓶罐甚處得來。待云你甚處見我瓶罐來。但掩鼻云醬氣難聞) 師寓終南山。有清長老來參。問曰。吾師居此甚孤寂。師曰。妙德疏慵恒我伴。普賢潦倒頗隨宜。(口是禍門)清曰。恁么則萬象恒談無晝夜。靈山一會古今存。(念言語漢)師曰。今日本八(何不早恁么道)清曰。老師從此不答話去也。(太惹厭生)師曰。若是克家聞便了。野干之類轉疑猜。清遂作禮。曰已知老師慈悲不淺。道絕古今。(冬烘老。有甚共語處)師震聲一喝 一日有二尼參。禮拜起。左右各立。師曰。女子如來前入定
【現代漢語翻譯】 現代漢語譯本 誰是能夠承擔重任的人呢？如果能夠承擔，那就可以說是龍得水時更加意氣風發，虎逢山勢更顯威猛猙獰。又說，現在又要翻案了。把四個『諾』字變成四個『喝』字。（向他說貓）如果有人領會了這四個『喝』字的落腳點，不僅能讓老釋迦（釋迦牟尼佛的尊稱）開不了口，還能讓他坐斷百億釋迦的舌頭。當時有首座出來說：『和尚今日把守要塞，大眾無所適從，到底還有趨向的地方嗎？』（不知道香臭的人有什麼可說的）師父說：『任憑你七縱八橫。』（油嘴滑舌的阿師）首座說：『這樣一來，就是官府不容針，私下裡卻能通行車馬了。』（隨從邪惡）師父說：『拄杖剛打開封條，姑且放過你。』（和尚先吃了首座的虧才甘心）
上堂說法。舉了馬祖（馬祖道一禪師，709-788）三十年不少鹽醬的話。師父說：『馬大師三十年不曾缺少鹽醬，才可以聚集徒眾說法。我這裡三十年不曾見過鹽醬，你們依傍住在這裡，到底圖個什麼？』用拄杖一時把他們趕散。（和尚既然不曾見過鹽醬，這些瓶瓶罐罐是從哪裡來的？等他說你在哪裡見到我的瓶瓶罐罐，就摀住鼻子說醬氣難聞）
師父住在終南山。有清長老來參拜，問道：『吾師住在這裡很孤單寂寞吧？』師父說：『妙德（文殊菩薩的別稱）疏懶，常常與我為伴，普賢（普賢菩薩的別稱）潦倒，也頗為適合。』（口是禍患之門）清長老說：『這樣說來，萬象都在不停地談論，沒有白天黑夜，靈山（佛教聖地）一會，古今長存。』（執著于言語的人）師父說：『今天日本第八。』（為什麼不早這麼說）清長老說：『老師從此不答話了嗎？』（太令人厭惡了）師父說：『如果是能繼承家業的人，一聽就明白了，野干（一種野獸）之類反而更加疑惑猜忌。』清長老於是作揖，說：『已經知道老師慈悲不淺，道超越古今。』（冬烘先生，有什麼可說的）師父震聲一喝。
一天，有兩個尼姑來參拜。禮拜完畢，左右各站一邊。師父說：『女子在如來（佛的稱號）前入定。』
【English Translation】 English version Who is capable of bearing the burden? If one can bear it, it can be said that the dragon gains vigor when it gets water, and the tiger grows in ferocity when it meets the mountains. It is also said, 'Now I overturn the case again.' Change the four 'Yes' into four 'Shouts.' (Say 'cat' to him) If someone understands where these four 'Shouts' land, not only will it shut the mouth of old Shakyamuni (another name for Sakyamuni Buddha), but it will also cut off the tongues of hundreds of billions of Shakyamunis. At that time, the head monk came out and said, 'Venerable Abbot, today you are guarding the fortress, and the masses are at a loss. Is there still a direction to go?' (What can be said to those who do not know fragrance from stench?) The master said, 'Let you go seven times horizontally and eight times vertically.' (Slippery-tongued teacher) The head monk said, 'In that case, the government does not allow a needle, but private carriages and horses can pass through.' (Following evil) The master said, 'The staff has just been unsealed, I will let you go for now.' (The abbot suffers a loss from the head monk first before being satisfied)
Ascending the hall to preach. He cited the words of Mazu (Zen Master Mazu Daoyi, 709-788) that he had not lacked salt and sauce for thirty years. The master said, 'Great Master Ma has not lacked salt and sauce for thirty years, so he can gather disciples to preach. I have not seen salt and sauce here for thirty years. What are you trying to gain by staying here?' He scattered them all at once with his staff. (Since the abbot has never seen salt and sauce, where did these bottles and jars come from? When he says, 'Where did you see my bottles and jars?', just cover your nose and say the smell of sauce is unbearable)
The master lived in Mount Zhongnan. Elder Qing came to visit and asked, 'My teacher, are you lonely living here?' The master said, 'Wonderful Virtue (another name for Manjusri Bodhisattva) is lazy and often accompanies me, and Universal Virtue (another name for Samantabhadra Bodhisattva) is down and out and quite suitable.' (The mouth is the gate of disaster) Elder Qing said, 'In that case, all phenomena are constantly talking, without day or night, and the assembly at Vulture Peak (a Buddhist sacred site) exists forever, past and present.' (One who clings to words) The master said, 'Today is Japan the eighth.' (Why didn't you say so earlier?) Elder Qing said, 'Will the teacher not answer questions from now on?' (Too annoying) The master said, 'If it is someone who can inherit the family business, they will understand as soon as they hear it, but jackals (a type of wild animal) will only become more suspicious and doubtful.' Elder Qing then bowed and said, 'I already know that the teacher's compassion is not shallow, and the Dao transcends the past and present.' (A pedantic old man, what is there to say?) The master shouted loudly.
One day, two nuns came to visit. After bowing, they stood on either side. The master said, 'Women enter samadhi (a state of meditative consciousness) before the Tathagata (title of the Buddha).'
。有錢不解使。臺山婆子驀直去。解使卻無錢。你道者兩個老婆禪。如何得恰好去。尼左者過右邊。右者過左邊。合掌相向。各噓一聲。師曰。與么非但解老婆禪。更會鼓粥飯氣。尼曰。和尚惜取眉毛好。師曰。山僧眉毛且置。周金剛買油糍點心。食到口邊。被婆子奪卻。劉鐵磨請溈山往臺山大會齋。溈山不赴。等是者個時節。你道為甚麼取捨不同。二尼作禮曰。某等若不來禮拜和尚。爭得見古人神通大用。師曰。好各與三十棒。恰值拄杖不在。且歸堂喫茶(兩條牸牛沒鼻。一頭牯牛無尾。盡力耕了三春。依前一片白地) 有兩官人遊山。入門哦曰。茂松修竹。回顧見師。便問如何是道人家風。師曰。茂松修竹。曰有何旨趣。師曰。自家觀不足。留與客來看(呵呵。倘被者兩個擔板漢致問一聲。便恁么去時如何。笑翁又只得打鼓轉船頭。所以道世間相常住。黃鸝啼綠樹。真個可憐生。動著便飛去) 有士人閱師凈土偈。乃問佛說是經。則有六方諸佛。出廣長舌相作證。吾師說偈。有何人證。師曰。居士舌頭亦不短。(但引舌向上左右舐云。為何總舐不著鼻頭)又問何為不思議功德。師曰。前街人喚犬。後巷罵貓兒。(者是功德甚處是不思議)又問老師高壽。師曰。論年不見個葷腥。作么不槁瘦了 僧問。處處入法界。
【現代漢語翻譯】 現代漢語譯本： 有錢卻不肯幫忙解決問題，就像臺山的婆子一樣，逕直走開。想幫忙解決問題，卻沒有錢。你們說這兩個老婦的禪，如何才能恰到好處地解決呢？尼姑們一個從左邊走過，一個從右邊走過，合掌相對，各自噓了一口氣。師父說：『這樣不僅能理解老婦的禪，更會鼓動粥飯之氣。』尼姑說：『和尚要愛惜自己的眉毛啊。』師父說：『山僧的眉毛暫且不提。周金剛買油糍點心，吃到嘴邊，卻被婆子奪走了。劉鐵磨請溈山（溈山禪師）去臺山參加大型齋會，溈山沒有去。同樣是這個時候，你們說為什麼取捨不同呢？』兩個尼姑作禮說：『我們如果不來禮拜和尚，怎麼能見到古人的神通大用呢？』師父說：『好，每人賞三十棒。』恰好拄杖不在，暫且回禪堂喫茶。（兩條母牛沒有鼻子，一頭公牛沒有尾巴，盡力耕耘了整個春天，依舊是一片白地。） 有兩個官員遊山，入門吟哦道：『茂盛的松樹，修長的竹子。』回頭看見師父，便問：『什麼是道人家風？』師父說：『茂盛的松樹，修長的竹子。』官員問：『有什麼旨趣？』師父說：『自己看還不夠，留給客人來看。』（呵呵，倘若被這兩個挑夫問一聲，便這樣去了該如何是好？笑翁也只好打鼓轉船頭。所以說世間相常住，黃鸝在綠樹上啼叫，真可憐啊，一動就飛走了。） 有士人閱讀師父的凈土偈，於是問道：『佛說這部經時，有六方諸佛，伸出廣長舌相作證。師父說偈，有什麼人作證呢？』師父說：『居士的舌頭也不短啊。』（只是引舌向上左右舔，說：為什麼總是舔不到鼻頭？）又問：『什麼是不可思議的功德？』師父說：『前街的人叫喚狗，後巷的人罵貓。』（這是功德，哪裡是不可思議？）又問：『老師父您多大年紀了？』師父說：『論年紀，沒見過葷腥，怎麼會不枯瘦呢？』僧人問：『處處都能進入法界，……』
【English Translation】 English version: Having money but not willing to help solve the problem is like the old woman from Mount Tai, who just walks away. Wanting to help solve the problem but having no money. How can these two old women's Chan be resolved appropriately? The nuns, one walks from the left, one walks from the right, put their palms together, and each sighs. The master said, 'This way, you not only understand the old women's Chan, but also know how to stir up the energy of congee and rice.' The nun said, 'Monk, cherish your eyebrows.' The master said, 'The mountain monk's eyebrows are set aside for now. Zhou Jingang bought fried rice cakes, but they were snatched away by the old woman just as he was about to eat them. Liu Tiemo invited Weishan (Zen Master Weishan) to Mount Tai to attend a large vegetarian feast, but Weishan did not go. At the same time, why are the choices different?' The two nuns bowed and said, 'If we didn't come to pay respects to the monk, how could we see the great supernatural powers of the ancients?' The master said, 'Good, each of you gets thirty blows.' It just so happens that the staff is not here, so let's go back to the meditation hall for tea. (Two female cows have no noses, and one bull has no tail. They have worked hard all spring, but it is still a blank slate.) Two officials were touring the mountain, and upon entering, they chanted, 'Lush pines and tall bamboos.' Turning around and seeing the master, they asked, 'What is the style of a Daoist family?' The master said, 'Lush pines and tall bamboos.' The officials asked, 'What is the meaning?' The master said, 'It's not enough for me to see, I leave it for the guests to see.' (Hehe, if these two porters were to ask a question, what would happen if they left like this? Old Man Xiao would have to beat the drum and turn the boat around. Therefore, it is said that the phenomena of the world are constant, and the orioles sing in the green trees. It's so pitiful, it flies away with a slight movement.) A scholar read the master's Pure Land verse and asked, 'When the Buddha spoke this sutra, the Buddhas of the six directions extended their broad and long tongues as proof. When the master speaks verses, who is the witness?' The master said, 'The layman's tongue is not short either.' (Just stick out your tongue and lick upwards, left and right, saying: Why can't you always lick your nose?) He also asked, 'What is inconceivable merit?' The master said, 'The people in the front street call the dog, and the people in the back alley scold the cat.' (This is merit, where is the inconceivable?) He also asked, 'How old are you, master?' The master said, 'Speaking of age, I haven't seen any meat, how can I not be withered and thin?' A monk asked, 'Everywhere can enter the Dharma realm, ...'
唸唸見遮那。如何是遮那。師曰。凈地不須屙 頌投子不許夜行投明須到話。三十六物都灰燼。只遺一雙枯眼睛。置向九衢深夜后。無光明處作光明 舉經題[米-木+八]字。頌曰。黑白未分已墮偏。那堪擬議費鉆研。西幹此土諸賢聖。鼻孔撩天總被穿(別云。裂三折半缺中邊。鼻孔針筒話未圓別有一人穿不得。道道) 一齋和尚問。如何是文殊普見三昧。師曰。死人眼。云如何是觀音普聞三昧。師曰。死人耳。云古云一言道盡。如何是一言。師曰。死人口。云如何是如來吃粥時。師曰。平旦寅 師過潼關。至熊耳山禮祖塔。寺僧叱云。汝憨。拜空塔奚為。師以手指石塔。問僧曰。此是空塔乎。僧云然。師曰。祖師聻。僧云。祖師𢹂履西歸久矣。師曰蒼天蒼天(者僧腳快笑巖趕不上) 僧問。元沙不過嶺。保壽不渡河。落第幾機。曰總落第二機。僧云。如何是第一機。師曰。元沙不過嶺。保壽不渡河(別云。阇黎不過嶺。老僧不渡河) 僧問。如何是世間法。師曰。天地日月。國土山河。云如何是出世間法。師曰。天地日月。國土山河。云與么則世間法出世間法不二也。師曰。你喚甚麼作天地日月。國土山河(別云。與么則二也) 僧問。如何是和尚昔年獲益事。師以拂子倒懸視。僧曰。會么。僧云。某甲已識得和
尚做處也。師曰。你道荊州黃四娘禮佛。求個甚麼。僧無對。(代云。今日捉敗者賊)師乃打出 座主問。祖意教意。端的為同爲別。師曰。柳影橫塘魚上樹。槐陰罩地馬登枝。主云。與么則形影兩分。曲直自顯去也。師曰。未嘗飽食廬陵米。徒把蒲團認作天。主禮拜云。蒙師大悲。拔我茅塞。師曰。爭奈更有須彌山子在。主逡巡而退 師入堂。見一僧在禪床上昏沉。師呼僧。僧舉首。(者僧若是師子。待笑。巖呼醒跳起身來劈面一掌。仍復熟睡管教笑巖不敢正眼覷著他)師曰。你幾時離伏牛山。云二月初七。師曰。東西兩𥐞朵。夜來相毆。嚇得娑竭老龍王現細身。潛入眾禪和子鼻孔里。和尚子為甚麼都不覺不知。雲和尚莫惑人好。幹他𥐞朵娑竭龍王甚麼事。師曰。你恁么。也只是個長連床上吃粥飯漢 僧問。如何是祖師西來意。師曰。萬里黃河徹底清。云直指單傳。未審傳個甚麼。師曰。一片糊餅九人餐。云神光速禮三拜。意旨如何。師曰。三足蝦蟆當路坐。云如何是和尚親傳底意旨。師打一摑云。六耳不同謀 師禮佛次。僧問。不于佛求。不於法求。不于眾求。和尚禮拜。當何所求。師曰。汝適來見我禮佛否。雲和尚現禮拜。爭得不見。師曰。若見吾禮佛。汝與佛同下地獄。僧無語。又僧云。某甲一總不見和尚禮
【現代漢語翻譯】 現代漢語譯本 還有沒做完的地方。 師父說：『你說荊州的黃四娘禮佛，求的是什麼？』 這僧人無言以對。（我來替他說：『今天抓住了這個賊。』） 師父就打了他出去。 座主問道：『祖師的意旨和教義，究竟是相同還是不同？』 師父說：『柳樹的影子橫在池塘上，魚兒好像上了樹；槐樹的樹蔭遮蓋著大地，馬好像登上了樹枝。』 座主說：『這樣說來，形和影就分開了，曲和直也自然顯現出來了。』 師父說：『沒吃過廬陵的米飯，只是把蒲團當作了天。』 座主禮拜說：『感謝師父的大慈悲，拔除了我的茅草堵塞。』 師父說：『怎奈還有須彌山（Sumeru Mountain，佛教宇宙觀中的中心山）在那裡。』 座主猶豫著退下了。 師父進入禪堂，看見一個僧人在禪床上昏睡。 師父叫醒他，僧人抬起頭。（這僧人如果是獅子，就應該笑。我叫醒他，他應該跳起身來，劈面給我一掌。仍然繼續睡覺，讓笑巖不敢正眼看他。） 師父說：『你什麼時候離開伏牛山（Mount Funiu）的？』 僧人說：『二月初七。』 師父說：『東西兩𥐞朵，夜裡互相毆打，嚇得娑竭羅（Sāgara，海神）老龍王現出細小的身形，偷偷地進入眾禪和子的鼻孔里。和尚們為什麼都感覺不到？』 僧人說：『和尚不要迷惑人好不好，關𥐞朵和娑竭羅龍王什麼事？』 師父說：『你這樣，也只是個在長連床上吃粥飯的人。』 僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 師父說：『萬里黃河徹底清。』 僧人說：『直指單傳，不知道傳的是什麼？』 師父說：『一片糊餅九個人吃。』 僧人說：『神光（Shenguang，慧可 Huike 的舊名）快速地禮拜三拜，意旨是什麼？』 師父說：『三足蝦蟆當路坐。』 僧人說：『什麼是和尚您親傳的意旨？』 師父打了他一巴掌說：『六耳不同謀。』 師父禮佛的時候，僧人問：『不向佛求，不向法求，不向眾求，和尚您禮拜，當求什麼？』 師父說：『你剛才看見我禮佛了嗎？』 僧人說：『和尚您正在禮拜，怎麼會沒看見？』 師父說：『如果看見我禮佛，你和佛一同下地獄。』 僧人無語。 又有僧人說：『我完全沒看見和尚您禮佛。』
【English Translation】 English version There are still things to be done. The master said, 'You say that Lady Huang Si of Jingzhou worships the Buddha, what is she seeking?' The monk had no answer. (I would say on his behalf, 'Today, the thief is caught.') The master then struck him and drove him out. A senior monk asked, 'Are the Patriarch's intention and the teachings ultimately the same or different?' The master said, 'Willow shadows lie across the pond, fish climb trees; the shade of the pagoda tree covers the ground, horses ascend branches.' The senior monk said, 'In that case, form and shadow are separate, and crookedness and straightness are naturally revealed.' The master said, 'Having never eaten the rice of Luling, you merely take the meditation cushion as heaven.' The senior monk bowed and said, 'I am grateful for the master's great compassion in removing the thatch that blocked my understanding.' The master said, 'But what about Mount Sumeru (Sumeru Mountain, the central mountain in Buddhist cosmology)?' The senior monk hesitated and withdrew. The master entered the hall and saw a monk dozing on the meditation bed. The master called out to the monk, who raised his head. (If this monk were a lion, he would laugh. If I called him awake, he would jump up and give me a slap in the face. Still, he would continue to sleep, making Xiaoyan not dare to look him in the eye.) The master said, 'When did you leave Mount Funiu (Mount Funiu)?' The monk said, 'The seventh day of the second month.' The master said, 'The two 𥐞朵 on the east and west, fought each other last night, frightening the old Dragon King Sāgara (Sāgara, the sea god) into revealing a tiny form, secretly entering the nostrils of all the Chan monks. Why do you monks not feel or know anything?' The monk said, 'Master, please don't confuse people. What does it have to do with the 𥐞朵 and the Dragon King Sāgara?' The master said, 'Being like that, you are just someone who eats porridge and rice on a long bed.' A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming from the West)?' The master said, 'The Yellow River is clear to the bottom for ten thousand miles.' The monk said, 'Direct pointing, single transmission, I don't know what is being transmitted?' The master said, 'One flat cake is eaten by nine people.' The monk said, 'Shenguang (Shenguang, Huike's former name) quickly made three bows, what is the meaning?' The master said, 'A three-legged toad sits in the road.' The monk said, 'What is the meaning of the master's personal transmission?' The master slapped him and said, 'Six ears do not conspire together.' When the master was bowing to the Buddha, a monk asked, 'Not seeking from the Buddha, not seeking from the Dharma, not seeking from the Sangha, what are you seeking when you bow, Master?' The master said, 'Did you see me bowing to the Buddha just now?' The monk said, 'Master, you are currently bowing, how could I not see it?' The master said, 'If you see me bowing to the Buddha, you and the Buddha will both go to hell.' The monk was speechless. Another monk said, 'I did not see you bowing at all, Master.'
佛。師曰。若不見吾禮拜。汝自己下地獄 師又一日拜佛次。人問。老師既都無所求。用拜奚為。師指像顧人曰。為伊作佛故。禮渠三拜 一日眾禪者勸云。和尚若不度生。則為獨善。有乏大悲。豈道人之究竟乎。師總不顧。眾復苦勸。師遂喝曰。莫亂統。復以偈答曰。大悲不是等閑圖。枯木花開絕後蘇。塵佛法門經幾寂。於今度盡也還無 僧問。大死底人卻活時如何。師曰。與伊一盞茶吃 僧問。何為奪人不奪境。師曰。黑漆拄杖長七尺。何為奪境不奪人。師曰。突出人前若活龍。何為人境兩俱奪。師曰。夜深倚立漆床頭。鐵眼銅睛無處覓。何為人境俱不奪。師曰。有時扶過斷橋水。幾度伴歸明月村(合併一句。作么生道) 僧問。如何是和尚大人相。師曰。無邊身菩薩。祇曾見得半身。云如何是和尚全身。師和聲便打 復一僧問。久聞和尚大人相。乞請隨喜。師乃縮項作蹲勢。僧罔措 僧問。婆子燒庵。意旨如何。曰不奈船何。打破戽斗。云此僧還有過也無。師曰。此僧有過。婆子合吃三十棒(古人出語如百鍊金。開口如老吏斷獄。後人費盡氣力。趕渠腳後跟不上者。古人證處劈實故也) 師偶堂前瞑目而坐。一僧潛詣師邊立。師開目云。會么云不會。師曰。今日暖如昨日。云某甲未識佛性。乞師指示。師曰。幸
【現代漢語翻譯】 現代漢語譯本： 佛（Buddha）。 老師說：『如果不見我禮拜，你自己就要下地獄。』 老師又有一天禮拜佛像時，有人問：『老師既然都無所求，用禮拜做什麼呢？』老師指著佛像，看著那人說：『爲了給它作佛的緣故，我向它禮拜三拜。』 有一天，眾禪者勸說道：『和尚如果不去度化眾生，那就是隻顧自己，缺乏大慈悲心，難道是修道人的究竟境界嗎？』老師完全不理睬。眾人再次苦苦勸說，老師於是呵斥道：『不要胡說八道！』又用偈語回答說：『大悲心不是隨便就能做到的，如同枯木開花，斷絕後又復甦。塵世佛法之門經歷了多少寂滅，如今度盡眾生也還是空無。』 僧人問：『大死之人復活時如何？』老師說：『給他一杯茶喝。』 僧人問：『什麼是奪人不奪境？』老師說：『黑漆的拄杖長七尺。』什麼是奪境不奪人？老師說：『突出在人前就像活龍一樣。』什麼是人境兩俱奪？老師說：『夜深了，靠在漆床頭，鐵眼銅睛無處可尋。』什麼是人境俱不奪？老師說：『有時扶著他走過斷橋水，幾度陪伴他回到明月村。（怎麼說呢？）』 僧人問：『如何是和尚您的大人相？』老師說：『無邊身菩薩（Avalokiteśvara），只曾見得半身。』（僧人）問：『如何是和尚您的全身？』老師大聲一喝，便打。 又一個僧人問：『久聞和尚您的大人相，請允許我隨喜。』老師於是縮著脖子，作出蹲著的姿勢，僧人不知所措。 僧人問：『老婦燒庵，意旨如何？』（老師）說：『拿船沒辦法，打破水斗。』（僧人）問：『這個僧人還有過錯嗎？』老師說：『這個僧人有過錯，老婦應該吃三十棒。（古人說話像百鍊金一樣精純，開口就像老練的獄吏斷案一樣果斷。後人費盡力氣，也趕不上他們的腳後跟，這是因為古人證悟之處真實可靠的緣故。）』 老師偶然在堂前閉目而坐，一個僧人悄悄地走到老師身邊站著。老師睜開眼睛說：『會了嗎？』（僧人）說：『不會。』老師說：『今天暖和得像昨天一樣。』（僧人）說：『我還沒有認識佛性（Buddha-nature），請老師指示。』老師說：『幸運啊！』
【English Translation】 English version: Buddha. The master said, 'If you don't see me bowing, you will go to hell yourself.' Another day, the master was bowing to the Buddha image when someone asked, 'Master, since you seek nothing, what is the use of bowing?' The master pointed to the image, looked at the person, and said, 'For the sake of making it a Buddha, I bow to it three times.' One day, a group of Chan practitioners advised, 'If the abbot does not liberate sentient beings, he is only benefiting himself, lacking great compassion. How can that be the ultimate state of a Daoist?' The master completely ignored them. The group urged him again and again. The master then shouted, 'Don't talk nonsense!' He then answered with a verse: 'Great compassion is not easily achieved, like a withered tree blooming, reviving after extinction. How many times has the Dharma gate of the dusty world experienced extinction? Now, even if all beings are liberated, it is still empty.' A monk asked, 'What happens when a person who has completely died comes back to life?' The master said, 'Give him a cup of tea to drink.' A monk asked, 'What is seizing the person but not the environment?' The master said, 'The black lacquer staff is seven feet long.' What is seizing the environment but not the person? The master said, 'Standing out before people like a living dragon.' What is seizing both the person and the environment? The master said, 'Late at night, leaning against the lacquer bedhead, iron eyes and copper pupils are nowhere to be found.' What is neither seizing the person nor the environment? The master said, 'Sometimes helping him across the broken bridge water, several times accompanying him back to the moonlit village. (How do you say it?)' A monk asked, 'What is the abbot's great person appearance?' The master said, 'Avalokiteśvara Bodhisattva, only half of the body has been seen.' (The monk) asked, 'What is the abbot's whole body?' The master shouted loudly and then struck. Another monk asked, 'I have long heard of the abbot's great person appearance. Please allow me to rejoice.' The master then shrank his neck and made a squatting posture, leaving the monk at a loss. A monk asked, 'What is the meaning of the old woman burning the hermitage?' (The master) said, 'There's nothing to be done about the boat, break the water dipper.' (The monk) asked, 'Does this monk still have faults?' The master said, 'This monk has faults, the old woman deserves thirty blows. (The words of the ancients are as pure as refined gold, and their pronouncements are as decisive as those of an experienced prison warden. Later generations exhaust their efforts but cannot catch up with their heels, because the ancients' enlightenment was truly reliable.)' The master happened to be sitting in front of the hall with his eyes closed. A monk quietly approached and stood beside the master. The master opened his eyes and said, 'Do you understand?' (The monk) said, 'No.' The master said, 'Today is as warm as yesterday.' (The monk) said, 'I have not yet recognized Buddha-nature, please instruct me.' The master said, 'Lucky!'
得此去不遠 一官人問。佛道元曠沖奧。弟子擬欲求進。未知還有分否。師曰。人皆為堯舜。云如何契入。師曰。我欲仁。斯至仁矣。云一切時中。云何履踐師曰。進則過之。退則不及。云倘不進不退。可適中否。師曰。易開終始口。難保歲寒心 師于漢楚間寓夏。時當季秋。偶于金沙灘陽濵地坐。有兩子隨侍師側。忽見一沙門。執錫沿濵而來。貌甚奇古。近前卓立。朗聲問云。仁者可識從上相承密論密義否。師曰。仁者。密則非論。論則非義。彼乃退後一步。以錫橫肩上。翹足獨立云。是甚麼義。師于地上書一更字。彼以錫畫地一畫。闊兩脛立上。復以錫橫按腹上。亞身而視云。是甚麼義。師于地上書一嘉字。彼即卓錫地上。以兩手叉腰。懸翹一足。切齒怒目。作降魔勢云。是甚麼義。師于地上書一之字。彼復分手指天地。以身周旋一匝云。是甚麼義。師于地上書一尤字。彼復進一步。叉手作女人拜。復分手指兩衲子云。者個是甚麼義師于地上書一蠶字。彼繞師三匝。於前作禮。立於師右。師于地上書[佛/(佛佛)/魔]此字示之曰。會么。彼擬進語。師復曰。設到此地。更須知有[魔/(魔魔)/佛]者個時節始得。彼歡喜合爪嘆云。咦。真摩訶衍薩婆若上士也。仍作禮。浩然而去。時兩衲子皆驚喜罔測。
【現代漢語翻譯】 現代漢語譯本 『得此去不遠』，一位官員問道：『佛道原本是如此的空曠深奧，弟子想要追求精進，不知道還有沒有機會？』 師父說：『人人都可以成為堯舜，你打算如何契入呢？』 師父說：『我想要仁，那麼仁就自然到來了。』 （官員）問：『在任何時候，應該如何實踐呢？』 師父說：『前進就過頭了，後退就不足。』 （官員）問：『如果不進不退，可以達到中庸嗎？』 師父說：『容易說出口的是開始和結束，難以保持的是歲寒時的心。』 師父在漢（朝）楚（國）之間的地方暫住，當時正值季秋。偶然在金沙灘的陽坡地上坐著，有兩個弟子在師父身邊侍候。忽然看見一位沙門（出家人），拿著錫杖沿著陽坡走來，相貌非常奇特古怪。走近前來站定，大聲問道：『仁者可知道從上代相承的秘密理論和秘密含義嗎？』 師父說：『仁者，如果是秘密，就不是理論；如果是理論，就不是秘密含義。』 那沙門就向後退一步，把錫杖橫在肩上，抬起一隻腳獨立站著說：『這是什麼含義？』 師父在地上寫了一個『更』字。 那沙門用錫杖在地上畫了一道，兩腿分開站立在上面，又把錫杖橫放在肚子上，彎下身子看著說：『這是什麼含義？』 師父在地上寫了一個『嘉』字。 那沙門立刻把錫杖插在地上，兩手叉腰，高高地抬起一隻腳，咬牙切齒，怒目圓睜，做出降魔的姿勢說：『這是什麼含義？』 師父在地上寫了一個『之』字。 那沙門又分開手指指向天和地，用身體轉了一圈說：『這是什麼含義？』 師父在地上寫了一個『尤』字。 那沙門又向前走一步，叉著手做出女人的拜禮，又分開手指著兩個僧人說：『這兩個是什麼含義？』 師父在地上寫了一個『蠶』字。 那沙門繞著師父轉了三圈，在師父面前作禮，站在師父的右邊。 師父在地上寫了一個[佛/(佛佛)/魔]字給他看，說：『明白嗎？』 那沙門想要說話，師父又說：『即使到了這個地步，更要知道有[魔/(魔魔)/佛]這個時節才行。』 那沙門歡喜地合起手掌讚歎說：『咦！真是摩訶衍薩婆若（偉大的大乘一切智）的上士啊！』仍然作禮，浩浩蕩蕩地離開了。當時兩個僧人都驚喜得不知所措。
【English Translation】 English version 『Getting here isn't far,』 an official asked. 『The Buddha's path is originally vast, profound, and mysterious. This disciple intends to seek advancement. I don't know if there is still a chance?』 The master said, 『Everyone can become a Yao or Shun (sage kings of ancient China), how do you plan to enter into it?』 The master said, 『If I desire benevolence, then benevolence will naturally arrive.』 (The official) asked, 『At all times, how should one practice?』 The master said, 『Advancing is going too far, retreating is falling short.』 (The official) asked, 『If one neither advances nor retreats, can one achieve moderation?』 The master said, 『Easy to say are the beginning and the end, difficult to maintain is the heart in the cold of winter.』 The master was temporarily residing between Han (dynasty) and Chu (state), it was late autumn. He happened to be sitting on the sunny slope of Jinsha Beach, with two disciples attending to him. Suddenly, they saw a Shramana (Buddhist monk), holding a staff, walking along the slope, his appearance very peculiar and ancient. He approached and stood still, loudly asking, 『Benevolent one, do you know the secret theories and secret meanings transmitted from above?』 The master said, 『Benevolent one, if it is secret, it is not a theory; if it is a theory, it is not a secret meaning.』 The Shramana then took a step back, placed the staff horizontally on his shoulder, and stood on one foot, saying, 『What is the meaning of this?』 The master wrote the character 『更』 (geng - further) on the ground. The Shramana drew a line on the ground with his staff, stood astride it with his legs apart, then placed the staff horizontally on his abdomen, bent down and looked, saying, 『What is the meaning of this?』 The master wrote the character 『嘉』 (jia - praise) on the ground. The Shramana immediately stuck the staff into the ground, put his hands on his hips, raised one foot high, gnashed his teeth, glared, and made a demon-subduing gesture, saying, 『What is the meaning of this?』 The master wrote the character 『之』 (zhi - of) on the ground. The Shramana then separated his fingers, pointing to heaven and earth, and turned around once, saying, 『What is the meaning of this?』 The master wrote the character 『尤』 (you - outstanding) on the ground. The Shramana then took another step forward, clasped his hands in a woman's bow, and then separated his fingers, pointing to the two monks, saying, 『What is the meaning of these two?』 The master wrote the character 『蠶』 (can - silkworm) on the ground. The Shramana walked around the master three times, bowed in front of the master, and stood on the master's right. The master wrote the character [佛/(佛佛)/魔] (Buddha/BuddhaBuddha/Demon) on the ground and showed it to him, saying, 『Do you understand?』 The Shramana wanted to speak, but the master said again, 『Even if you reach this point, you must know that there is a [魔/(魔魔)/佛] (Demon/DemonDemon/Buddha) time.』 The Shramana joyfully put his palms together and exclaimed, 『Ah! Truly a Mahayana Sarvajna (great vehicle all knowing) superior person!』 He bowed again and left in a grand manner. At that time, the two monks were both surprised and at a loss.
請問云。彼是何所沙門。所為復何義耶。師良久。乃曰。還識此人否。兩衲子俱云不識。師曰。此是應真賢聖。所呈乃是金剛王變相三昧。及三昧王三昧。用來勘吾。然彼亦將有新證 師寓慈光寺。手持如意。廊下徐行。一僧欲借看。師即度與。僧擬接。師乃打一如意云。日本國人不識火。種田之夫常患饑 僧問那吒太子。析骨還父。析肉還母。那個是正那吒。師曰。山高那礙白雲飛。(別云。若是正不問人) 僧問。和尚參見許多尊宿。未審拈香的嗣何人。師曰。頭挨周嶺雪。衣掛楚山云。云恁么則已知絕學之嫡子。中峰之遠孫也。師曰。有甚麼交涉 一僧聞風吹角鈴。喜躍云。某甲今日始識破觀音老漢了也。即入室求證。才禮拜。師乃劈脊打一棒云。速將你識破底觀音來看。僧才以手作搖鈴勢。師直打出方丈(者僧祇會搖鈴) 僧問。何等是文殊境界。師曰。手長衫袖短。何等是普賢境界。師曰。腳瘦草鞋寬。何等是觀音境界。師曰。頭大尾小。何等是和尚境界。師劈脊便打 靈谷問。古人云。打破鏡來相見。既打破鏡。擬向甚麼處相見。師曰。慚惶殺人。谷有省 師舉四祖優波鞠多尊者偈。問侍者。祖云。心自本來心。本心非有法。我道已是抱贓叫屈。又云。有法有本心。我道將來恰好填溝塞壑。又云。非心非
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『請問這位雲遊僧人是誰？他是什麼宗派的沙門？他所做的事情又有什麼意義呢？』 師父沉默了很久，然後說：『你們還認識這個人嗎？』 兩位僧人都說不認識。 師父說：『這是應真（Arhat，阿羅漢）賢聖，他所展示的是金剛王變相三昧（Vajra King Transformation Samadhi）及三昧王三昧（Samadhi King Samadhi），用來試探我。然而，他自己也將會有新的證悟。』 師父住在慈光寺，手持如意，在廊下慢慢地走。一位僧人想借來看一看，師父就遞給了他。僧人剛要接，師父就用如意打了一下，說：『日本國人不識火，種田的農夫常常捱餓。』 僧人問道：『那吒（Nata）太子析骨還父，析肉還母，哪個才是真正的那吒？』 師父說：『山高不妨礙白雲飛。』（另有人說：『如果是真正的，就不問人了。』） 僧人問道：『和尚您參拜過許多尊宿（Dharmapala，護法），不知道您繼承了哪一位的拈香？』 師父說：『頭挨著周嶺的雪，衣掛在楚山的云。』 僧人說：『這麼說，就知道您是絕學的嫡子，中峰（Zhongfeng）的遠孫了。』 師父說：『有什麼關係？』 一位僧人聽到風吹角鈴的聲音，高興地跳起來說：『我今天才算認識了觀音（Avalokiteśvara）老漢了！』 隨即進入房間求證。剛要禮拜，師父就劈頭蓋臉打了一棒，說：『快把你認識的觀音拿來看！』 僧人才用手做出搖鈴的姿勢，師父直接把他打出方丈（這個僧人只會搖鈴）。 僧人問道：『什麼是文殊（Manjusri）境界？』 師父說：『手長衫袖短。』 『什麼是普賢（Samantabhadra）境界？』 師父說：『腳瘦草鞋寬。』 『什麼是觀音境界？』 師父說：『頭大尾小。』 『什麼是和尚境界？』 師父劈頭蓋臉就是一打。 靈谷（Linggu）問道：『古人說，打破鏡來相見，既然打破了鏡子，打算在哪裡相見？』 師父說：『慚愧死了人。』 靈谷有所領悟。 師父舉四祖優波鞠多（Upagupta）尊者偈，問侍者。 祖師說：『心自本來心，本心非有法。』 師父說：『我說已經是抱贓叫屈了。』 又說：『有法有本心，』 師父說：『我說將來恰好填溝塞壑。』 又說：『非心非法，』
English version: A monk asked: 'May I ask who this wandering monk is? What school of Śramaṇa (Buddhist ascetic) does he belong to? And what is the meaning of what he is doing?' The master remained silent for a long time, then said: 'Do you still recognize this person?' Both monks said they did not recognize him. The master said: 'This is an Arhat (應真) sage. What he is presenting is the Vajra King Transformation Samadhi (金剛王變相三昧) and the Samadhi King Samadhi (三昧王三昧), used to test me. However, he himself will also have new enlightenment.' The master stayed at Ciguang Temple (慈光寺), holding a ruyi (如意, a ceremonial scepter) in his hand, walking slowly in the corridor. A monk wanted to borrow it to take a look, and the master handed it to him. As the monk was about to receive it, the master struck it with the ruyi and said: 'The people of Japan do not recognize fire, and the farmers who cultivate the fields often suffer from hunger.' A monk asked: 'Nata (那吒)太子 dismembered his bones to return them to his father, and his flesh to his mother, which one is the real Nata?' The master said: 'The height of the mountain does not hinder the white clouds from flying.' (Another said: 'If it is real, one would not ask people.') A monk asked: 'Venerable, you have visited many Dharmapala (尊宿), I wonder who you have inherited the incense offering from?' The master said: 'My head touches the snow of Zhou Ridge, and my clothes hang on the clouds of Chu Mountain.' The monk said: 'In that case, I know that you are the direct descendant of the unique learning, and the distant grandson of Zhongfeng (中峰).' The master said: 'What does it have to do with anything?' A monk heard the sound of a corner bell blown by the wind, and jumped up happily, saying: 'Today I finally recognize the old man Guanyin (觀音)!' He immediately entered the room to seek confirmation. Just as he was about to bow, the master struck him on the head with a stick, saying: 'Quickly show me the Guanyin you have recognized!' The monk only made a gesture of shaking a bell with his hand, and the master directly beat him out of the abbot's room (this monk only knew how to shake the bell). A monk asked: 'What is the realm of Manjusri (文殊)?' The master said: 'Long hands and short sleeves.' 'What is the realm of Samantabhadra (普賢)?' The master said: 'Thin feet and wide straw sandals.' 'What is the realm of Guanyin?' The master said: 'Big head and small tail.' 'What is the realm of the master?' The master struck him on the head. Linggu (靈谷) asked: 'The ancients said, 'Break the mirror to meet each other.' Since the mirror is broken, where do you intend to meet?' The master said: 'Ashamed to death.' Linggu had an insight. The master cited the verse of the Fourth Patriarch Upagupta (優波鞠多), and asked the attendant. The Patriarch said: 'The mind is originally the mind, the original mind is not a dharma.' The master said: 'I say it is already confessing guilt while holding the stolen goods.' He also said: 'There is dharma and there is original mind,' The master said: 'I say it will just fill the ditches and ravines.' He also said: 'Neither mind nor dharma,'
【English Translation】 English version: A monk asked: 'May I ask who this wandering monk is? What school of Śramaṇa (Buddhist ascetic) does he belong to? And what is the meaning of what he is doing?' The master remained silent for a long time, then said: 'Do you still recognize this person?' Both monks said they did not recognize him. The master said: 'This is an Arhat (應真) sage. What he is presenting is the Vajra King Transformation Samadhi (金剛王變相三昧) and the Samadhi King Samadhi (三昧王三昧), used to test me. However, he himself will also have new enlightenment.' The master stayed at Ciguang Temple (慈光寺), holding a ruyi (如意, a ceremonial scepter) in his hand, walking slowly in the corridor. A monk wanted to borrow it to take a look, and the master handed it to him. As the monk was about to receive it, the master struck it with the ruyi and said: 'The people of Japan do not recognize fire, and the farmers who cultivate the fields often suffer from hunger.' A monk asked: 'Nata (那吒)太子 dismembered his bones to return them to his father, and his flesh to his mother, which one is the real Nata?' The master said: 'The height of the mountain does not hinder the white clouds from flying.' (Another said: 'If it is real, one would not ask people.') A monk asked: 'Venerable, you have visited many Dharmapala (尊宿), I wonder who you have inherited the incense offering from?' The master said: 'My head touches the snow of Zhou Ridge, and my clothes hang on the clouds of Chu Mountain.' The monk said: 'In that case, I know that you are the direct descendant of the unique learning, and the distant grandson of Zhongfeng (中峰).' The master said: 'What does it have to do with anything?' A monk heard the sound of a corner bell blown by the wind, and jumped up happily, saying: 'Today I finally recognize the old man Guanyin (觀音)!' He immediately entered the room to seek confirmation. Just as he was about to bow, the master struck him on the head with a stick, saying: 'Quickly show me the Guanyin you have recognized!' The monk only made a gesture of shaking a bell with his hand, and the master directly beat him out of the abbot's room (this monk only knew how to shake the bell). A monk asked: 'What is the realm of Manjusri (文殊)?' The master said: 'Long hands and short sleeves.' 'What is the realm of Samantabhadra (普賢)?' The master said: 'Thin feet and wide straw sandals.' 'What is the realm of Guanyin?' The master said: 'Big head and small tail.' 'What is the realm of the master?' The master struck him on the head. Linggu (靈谷) asked: 'The ancients said, 'Break the mirror to meet each other.' Since the mirror is broken, where do you intend to meet?' The master said: 'Ashamed to death.' Linggu had an insight. The master cited the verse of the Fourth Patriarch Upagupta (優波鞠多), and asked the attendant. The Patriarch said: 'The mind is originally the mind, the original mind is not a dharma.' The master said: 'I say it is already confessing guilt while holding the stolen goods.' He also said: 'There is dharma and there is original mind,' The master said: 'I say it will just fill the ditches and ravines.' He also said: 'Neither mind nor dharma,'
本法。我道又是泥里洗土塊。分疏不下。我總與么道。汝作么生會。侍者云。和尚連祖師也不回互。師曰。優波鞠多尊者。適來鉆入你鼻孔里。鼓掌呵呵大笑。你為甚麼總都不覺不知。者云。某甲無鼻孔。師曰。與么則一場氣悶耶。者作打噴嚏勢。師打一拂子云。是你連祖師也不回互耶。者作禮喜躍而出(畢竟如何。方是回互參) 師問僧。才入思惟。便成剩法。你作么生會。僧擬議。師喝出(一個不唧𠺕。一個被鈍置。煞是好笑) 師見一僧來。隨畫一圓相示之。僧即作禮。師便打。僧云。某甲話在。師震聲喝出。又見一僧來。師亦畫一圓相示之。僧見即作禮。師合掌云善哉 舉巖頭作渡子時。有一老婆抱一孩兒至。問云。呈橈舉棹即不問。且道婆手中兒甚處得來。頭便打。婆云。婆生七子。六個不遇知音。祇者一個也不消得。遂拋向水中。頭乃吐舌。師乃呵呵笑云。此婆子圖個甚麼。巖頭當時待他才拋。便劈脊一棹。俱打入水中。始較些子。何故不見道。祇者一個也不消得。(笑巖盡法無民。巖頭現大人相。心圓雖則據款結案。諸公切莫矮子看戲) 舉南泉因陸亙大夫云。肇法師也甚奇怪。解道天地同根。萬物一體。泉指庭前牡丹花云。大夫。時人見此一株花。如夢相似。師云。南泉老漢。被大夫將個墼子一磕。
【現代漢語翻譯】 現代漢語譯本 本法。我說這就像在泥里洗土塊一樣，分辯不清。我總是這樣說，你如何理解？侍者說：『和尚您連祖師也不迴護。』 師父說：『優波鞠多尊者（Upagupta，一位著名的阿羅漢），剛才鉆入你的鼻孔里，鼓掌呵呵大笑，你為什麼總都不覺察不知道？』 侍者說：『我沒有鼻孔。』 師父說：『這樣說來豈不是一場氣悶嗎？』 侍者做出打噴嚏的姿勢。師父打了他一下拂塵說：『是你連祖師也不迴護嗎？』 侍者作揖，歡喜地走了出去。（究竟如何，才是迴護參？） 師父問僧人：『才一進入思惟，便成了多餘的法。你如何理解？』 僧人猶豫不決。師父喝斥了他。（一個不中用，一個被困住，真是好笑） 師父看見一個僧人來，隨即畫一個圓相給他看。僧人立刻作揖。師父就打了他。僧人說：『我話還沒說完呢。』 師父大聲喝斥。又看見一個僧人來，師父也畫一個圓相給他看。僧人看見后立刻作揖。師父合掌說：『善哉！』 說巖頭禪師（Yantou，唐朝禪師）作擺渡人時，有一位老婦抱著一個嬰兒來到。問道：『撐篙劃槳暫且不問，請問老婦手中的嬰兒是從哪裡來的？』 巖頭禪師就打她。老婦說：『我生了七個孩子，六個沒遇到知音，就這一個也不值得留。』 於是把孩子拋向水中。巖頭禪師吐了吐舌頭。師父於是呵呵笑著說：『這老婦圖個什麼？巖頭禪師當時應該等她剛拋下孩子，就劈頭一篙，都打入水中，才算好些。』 為什麼呢？沒聽見說嗎？『就這一個也不值得留。』（笑巖頭禪師盡法無民，巖頭禪師現大人相，心圓雖然根據實情結案，各位切莫小看） 說南泉禪師（Nanquan，唐朝禪師）因為陸亙大夫說：『肇法師（僧肇，東晉僧人）也甚是奇怪，能說天地同根，萬物一體。』 南泉禪師指著庭前的牡丹花說：『大夫，世人看見這一株花，如同做夢一樣。』 師父說：『南泉老漢，被大夫用一塊磚頭磕了一下。』
【English Translation】 English version This Dharma. I say it's like washing a lump of soil in mud, impossible to distinguish. I always say it like this, how do you understand it? The attendant said, 'Venerable, you don't even protect the Patriarchs.' The Master said, 'Upagupta (Upagupta, a famous Arhat), just now drilled into your nostril, clapping and laughing heartily, why are you completely unaware and ignorant?' The attendant said, 'I have no nostrils.' The Master said, 'In that case, wouldn't it be a fit of suffocation?' The attendant made a gesture of sneezing. The Master struck him with a whisk and said, 'Is it you who doesn't even protect the Patriarchs?' The attendant bowed, joyfully left. (Ultimately, how is it to protect and participate?) The Master asked a monk, 'As soon as you enter contemplation, it becomes superfluous Dharma. How do you understand it?' The monk hesitated. The Master shouted at him. (One is useless, one is trapped, it's truly laughable) The Master saw a monk coming, and immediately drew a circle to show him. The monk immediately bowed. The Master then struck him. The monk said, 'I haven't finished speaking.' The Master shouted loudly. Again, he saw a monk coming, and the Master also drew a circle to show him. The monk saw it and immediately bowed. The Master put his palms together and said, 'Excellent!' It is said that when Zen Master Yantou (Yantou, a Tang Dynasty Zen master) was working as a ferryman, an old woman came with a baby in her arms. She asked, 'Setting the pole and rowing the oars are not to be asked, but where did the baby in the old woman's hand come from?' Zen Master Yantou then struck her. The old woman said, 'I gave birth to seven children, six of whom did not meet a kindred spirit, and this one is not worth keeping either.' Then she threw the baby into the water. Zen Master Yantou stuck out his tongue. The Master then laughed heartily and said, 'What is this old woman plotting? Zen Master Yantou should have waited until she had just thrown the child, then struck them both into the water with a pole, that would have been better.' Why? Haven't you heard it said? 'This one is not worth keeping either.' (Laughing at Zen Master Yantou exhausting the law without the people, Zen Master Yantou showing the appearance of a great man, although the mind is round and the case is settled according to the facts, everyone must not look down on the play) It is said that Zen Master Nanquan (Nanquan, a Tang Dynasty Zen master) because the official Lu Geng said, 'Dharma Master Zhao (Sengzhao, a monk of the Eastern Jin Dynasty) is also very strange, able to say that heaven and earth share the same root, and all things are one body.' Zen Master Nanquan pointed to the peony flower in front of the courtyard and said, 'Official, people see this flower as if they are dreaming.' The Master said, 'Old man Nanquan, was hit on the head by the official with a brick.'
直得無窮寶藏。罄囊倒出 舉六祖能大師風幡話。師云。善則甚善。美則未美。當時見二僧紛紜不已。但出前云。仁者。也不是幡動。也不是風動。便乃休去。非只令二僧知恩有地。直使天下兒孫感戴祖師。無有休日。還知么。萬機雖不思春力。時到只數花自開(心圓當時若見二僧紛紜不已。但出前云。夜靜更深。歇息去好。非只令二僧懡㦬散去。直使天下兒孫。啖啄不入) 舉乾峰示眾云。舉一不得舉二。放過一著。落在第二。雲門出衆云。昨日有人從天臺來。卻往徑山去。峰云來日不得普請。便下座。師云。拾得酒酣寒山醉倒。相扶相攙。和泥臥草。天明𢹂手出松門。直至如今無處討 示眾。真得道人心常閑曠。寂寞無為。質直無偽。如崖如壁。實塌塌地。如太虛空。無有限礙。難以圖摸。𠯗啖無味。求覓無方。十二時中。隨緣舉措。方便施為。無不分明了了。如初生孩子。六用閑閑底。無實分別 教中有喻。須彌山頂上輥一粒芥子。至山底投置一針鋒上。誠為難極。佛云猶易。唯於六道之中。得生人道。更難過此。而今於此極難之中。已獲具足品貌。明知身中有聖道。而不自究明。甘自輕棄。為愚為慧。仁者審諸 師謂眾大夫曰。予嘗笑昔儒毀佛闢佛。大似不究佛是何物。而礙毀之辟之。彼云佛。此云覺。彼佛
云者。乘大愿輪。示跡人中。於三界長夜而獨醒。故稱大覺世尊。誠悟心得道大聖之異稱耳。辭恩愛。棄榮貴。慈悲喜捨為心。不畜不取。能施能濟。不畜云者。非惟金玉等。實空癡貪煩惱之餘習。全真凈無漏之功德也。能施云者。豈止財谷等。直示無上正真之道。覺悟有情。令人人獲自本心而成佛也。近而言之。佛者。即人人本具。大體大用。渾全之真心耳。而人自顛倒。背真覺。合妄塵。反迷而不自信也。既不自信自己本具淳全之真心。則莫得其受用也。由是於他大聖。則異而疑之。疑之不釋。則又厭而惡之。厭惡之不已。則毀之辟之。自謂有大才。佛氏已被吾辟倒了也。吾胸中已足痛快了也。且語言文義。權衡一方之機。擬向甚麼處識佛乎。毀佛闢佛。又安知自心毀自心。自心辟自心乎。如犢抵影。正不知影是何物。自何而有。擬欲抵之。一人傳虛。萬人傳實。一人為之。多人效之。以至展轉效者無窮。獨不悟此妄作。徒苦其精神耳。又不止徒苦精神。唯恐他時或有不測之餘殃耳。於戲。仁人君子。寧不為之寒心者歟。
嘉興府天寧法舟道濟禪師
郡之思賢里張氏子。年二十一。投天寧為行者。時默堂宣受寶月記。歸自繁昌。師往謁。服勤久之。復詣東禪。從昂祝髮。參吉庵。庵門庭孤峻。師能朝
【現代漢語翻譯】 現代漢語譯本： 所謂的『云』，是指乘著廣大誓願之輪，在人間示現的佛陀。他在三界長夜中獨自覺醒，所以被稱為大覺世尊。這確實是開悟證道的大聖的另一種稱呼。他辭別恩愛，拋棄榮華富貴，以慈悲喜捨為心，不積蓄，不索取，能夠施捨，能夠救濟。所謂『不積蓄』，不僅僅指金銀玉器等物，實際上是清空癡迷貪婪煩惱的殘餘習氣，成就真實純凈無漏的功德。所謂『能夠施捨』，豈止是財物糧食等，而是直接開示無上正真的道，覺悟有情眾生，使人人獲得本來的真心而成佛。往近了說，佛，就是人人本自具足，具有宏大本體和作用，完整無缺的真心。而人們自己顛倒迷惑，背離真覺，與虛妄塵埃相合，反而迷惑而不相信自己。既然不相信自己本具的純全真心，就無法得到它的受用。因此對於其他大聖，就產生差異和懷疑。懷疑不能消除，就又厭惡憎恨他們。厭惡憎恨不止，就詆譭排斥他們，自認為有大才能，說佛已經被我駁倒了，我心中已經足夠痛快了。況且語言文字，只是權衡一方的工具，打算在哪裡認識佛呢？詆譭佛，排斥佛，又怎知是自己的心在詆譭自己的心，自己的心在排斥自己的心呢？如同小牛牴觸影子，正不知道影子是什麼東西，從哪裡來的，想要牴觸它。一個人傳播虛假資訊，一萬人就把它當成真實的。一個人這樣做，許多人就效仿他，以至於輾轉效仿的人無窮無盡。唯獨不覺悟這種虛妄作為，只是徒勞地耗費精神罷了。又不僅僅是徒勞耗費精神，恐怕將來還會有無法預測的災禍啊！唉！仁人君子，難道不為此感到寒心嗎？
嘉興府天寧法舟道濟禪師
是嘉興府思賢里張氏的兒子。二十一歲時，到天寧寺做行者。當時默堂宣接受寶月記，從繁昌回來。禪師前去拜謁，服侍勤勞很久。又到東禪寺，跟隨昂祝髮。參拜吉庵。吉庵的門庭孤立險峻，禪師能夠早晚都去。
【English Translation】 English version: The term 'Yun' refers to the Buddha, who rides the great wheel of vows and manifests in the human realm. He is uniquely awakened in the long night of the Three Realms, hence called the Greatly Awakened World-Honored One. This is indeed another name for the enlightened and realized Great Sage. He renounces love and affection, abandons glory and wealth, taking compassion, joy, and equanimity as his heart. He does not accumulate or take, but is able to give and help. 'Not accumulating' refers not only to gold, jade, and the like, but actually emptying the remaining habits of delusion, greed, and affliction, accomplishing the true, pure, and un-leaking merits. 'Being able to give' is not limited to wealth and grain, but directly reveals the unsurpassed, true, and correct path, awakening sentient beings, enabling everyone to attain their original mind and become a Buddha. In simpler terms, the Buddha is the inherent, complete, and perfect true mind that everyone possesses. However, people themselves are deluded, turning away from true awakening, uniting with false dust, and instead being confused and not believing in themselves. Since they do not believe in their own inherent, pure, and complete true mind, they cannot receive its benefits. Therefore, they perceive other Great Sages as different and doubt them. If doubt is not resolved, they then dislike and hate them. If dislike and hatred do not cease, they then slander and reject them, claiming to have great talent, saying that the Buddha has been refuted by me, and my heart is now satisfied. Moreover, language and writing are merely tools for weighing one side; where do you intend to recognize the Buddha? Slandering the Buddha, rejecting the Buddha, how do you know that it is your own mind slandering your own mind, your own mind rejecting your own mind? Like a calf butting at its shadow, it does not know what the shadow is, where it comes from, and intends to butt at it. One person spreads false information, and ten thousand people take it as true. One person does this, and many people imitate him, to the point that the number of imitators is endless. They alone do not realize that this false action only wastes their energy in vain. Moreover, it is not just wasting energy in vain; I fear that there may be unpredictable disasters in the future! Alas! Benevolent people and gentlemen, how can you not feel chilled by this?
Chan Master Daoji of Tianning Fazhou in Jiaxing Prefecture
He was the son of the Zhang family in Sixian Village of Jiaxing Prefecture. At the age of twenty-one, he went to Tianning Temple to become a novice. At that time, Motang Xuan received the Baoyue Record and returned from Fanchang. The master went to visit him, serving diligently for a long time. He also went to Dongchan Temple, following Ang to have his head shaved. He visited Ji'an. Ji'an's courtyard was isolated and steep, and the master was able to go morning and evening.
夕咨叩。一日聞磬聲。豁然洞徹。尋趨方丈。庵曰。子著賊也。師曰。賊已收下。曰。贓在甚處。師振坐具曰。狼藉狼藉。曰者掠虛漢。狼藉個甚麼。師一喝(好喝)歸眾。庵可之。未幾長安覺王寺請居第一座。室中秉拂。機用莫能湊泊。嘉靖初。住金陵安隱 僧問如何是安隱境。師曰。三山半落青天外。二水中分白鷺洲。曰如何是安隱家風。師曰。石虎山前鬥。泥牛水底眠。曰不會。師曰。用會作么 精巖寺晚參。精巖寺里撞鐘。府譙樓上擂鼓。同時顯大神通。穿透千門萬戶。大眾還聞么。若道不聞。爭奈鐘鼓分明。人人有耳。若道聞。將甚麼聞。即今鼓絕鐘消。聞底事又作么生。試道看。卓拄杖曰。黃金自有黃金價。終不和沙賣與人 陸五臺問。畫前元有易不。師曰。若無伏羲將甚麼畫。臺曰。畫后如何。師曰。元無一畫。臺曰。現有六十四卦。何得言無。師曰。莫著文字。臺曰。請和尚離文字發一爻看。師召居士。臺應諾。師曰。者一爻從何處起。又問至人無夢。何也。師曰。常人于現前虛幻分別境界。不知全體是夢。認為實有。而以昏昧想心。繫念神識。紛飛境界為夢。所謂寤寐俱夢。夢中復作夢也。至人于自心境界。如實而知。故於現前虛幻境界。妙用泠然。通徹無礙。而睡夢亦自明明而知。歷歷而覺。所
謂寤寐一如者也。故至人無夢之說。非有無之無。乃是無夢無非夢。夢與非夢一而已矣。又問夢裡須臾。何以歷涉萬里。師彈指一下曰。千里萬里只在者里。問聖人有妄念不。師曰無。曰既無妄念。何用兢兢業業。師曰。兢兢業業。故無妄也。問為政如何得無倦。師曰。榮辱得喪。譭譽是非。一切不管。但虛其心。行其所無事。則無倦矣。問終日吃飯。何故不曾咬著一粒米。師曰。吃飯底人居士還曾見不。問四方上下。有窮盡不。師曰。居士試返觀自己心量。有窮盡不。士良久曰。實無窮盡。師曰。世界亦然。又問地獄實有不。師曰。人作了惡。歷歷自知。雖經久遠。憶持不忘。便是業鏡。自心明知自惡。不能自釋。便是法王。心地不空。地獄實有。心若空了。地獄隨空 示禪人偈曰。工夫不間四威儀。聽板聞鐘好下疑。打破未生時面目。好來爐畔愛鉗錘。道本無為豈屬修。有修頭上更安頭。虛空若使重加柄。野草閑華正好愁。將謂衣中有寶珠。衣穿方信寶珠無。前年尚有無珠說。今日無珠說也無內不尋思外不求。大千沙界一毫收。塵塵剎剎蓮華藏。認著依然是外頭。后遷弁山。晚退歸天寧。嘉靖庚申秋。示寂。壽七十四。臘五十二。茶毗塔禪悅堂。
順天府大覺寺慈舟方念禪師
別號清涼。古唐楊氏子
【現代漢語翻譯】 現代漢語譯本： 所謂『寤寐一如』（醒著和睡著一樣）就是這個意思。所以說至人沒有夢的說法，不是指有沒有的有，而是指沒有夢也沒有非夢，夢與非夢本來就是一體的。又問：『夢裡須臾（片刻），為何能經歷萬里？』 師父彈指一下說：『千里萬里就在這裡。』 問：『聖人有妄念嗎？』 師父說：『沒有。』 問：『既然沒有妄念，為何還要兢兢業業？』 師父說：『正因為兢兢業業，所以才沒有妄念。』 問：『為政如何才能不感到疲倦？』 師父說：『榮辱得失，譭譽是非，一切都不要管，只要虛空你的心，做那些無所事事的事情，就不會感到疲倦了。』 問：『終日吃飯，為何不曾咬著一粒米？』 師父說：『吃飯的那個人，居士你可曾見過？』 問：『四方上下，有窮盡嗎？』 師父說：『居士你試著反觀自己的心量，有窮盡嗎？』 那人沉思良久說：『實在無窮盡。』 師父說：『世界也是這樣。』 又問：『地獄真的存在嗎？』 師父說：『人做了惡事，歷歷在目，自己清楚地知道，即使經過很久，回憶起來也不會忘記，這就是業鏡。自己心裡明白自己的惡行，卻無法自我解脫，這就是法王。心地不空，地獄就真實存在；心如果空了，地獄也隨之空了。』 師父為禪人開示的偈語說：『功夫不離行住坐臥四威儀，聽到打板和鐘聲就好好地生起疑情。打破未出生時的本來面目，好好地來到爐邊錘鍊自己。道本來是無為的，怎麼能屬於修持呢？在修持的頭上再安一個頭。如果虛空還要加上把柄，野草閒花就正好讓人發愁。』 『（你）以為衣服里有寶珠，衣服破了才知道寶珠是沒有的。前年還有沒有寶珠的說法，今天連沒有寶珠的說法也沒有了。』 『內心不尋思，外在不追求，大千世界都收在一毫之中。每一個微塵，每一個剎那，都包含著蓮花藏世界，如果執著于這些，仍然是在向外追求。』 後來（慈舟方念禪師）遷居弁山，晚年退隱回到天寧寺。嘉靖庚申年（1560年）秋天，圓寂。享年七十四歲，僧臘五十二年。荼毗（火化）后，塔建在禪悅堂。
順天府大覺寺的慈舟方念禪師
別號清涼，是古唐朝楊氏的後代。
【English Translation】 English version: This is what is meant by 'being the same whether awake or asleep'. Therefore, the saying that a perfected person has no dreams does not refer to the absence of existence, but rather to the absence of both dreams and non-dreams; dreams and non-dreams are one and the same. Someone asked, 'How can one traverse tens of thousands of miles in a brief moment in a dream?' The master snapped his fingers and said, 'Thousands of miles are right here.' Someone asked, 'Do sages have deluded thoughts?' The master said, 'No.' The person asked, 'Since they have no deluded thoughts, why do they need to be cautious and conscientious?' The master said, 'Precisely because they are cautious and conscientious, they have no delusions.' Someone asked, 'How can one govern without becoming weary?' The master said, 'Pay no attention to honor and disgrace, gain and loss, praise and slander, right and wrong. Simply empty your mind and do what is effortless, and you will not become weary.' Someone asked, 'Eating all day long, why have I never bitten a grain of rice?' The master said, 'Have you ever seen the person who is eating?' Someone asked, 'Are the four directions and up and down finite?' The master said, 'Layman, try to reflect on the capacity of your own mind. Is it finite?' The person pondered for a long time and said, 'Indeed, it is infinite.' The master said, 'The world is the same.' Someone asked, 'Does hell really exist?' The master said, 'When people commit evil deeds, they know it clearly and distinctly. Even after a long time, they remember it without forgetting. This is the mirror of karma. The mind clearly knows its own evil but cannot release itself. This is the Dharma King. If the mind is not empty, hell truly exists; if the mind is empty, hell also becomes empty.' The master's verse for the Chan (Zen) practitioners says: 'Practice does not leave the four dignities of walking, standing, sitting, and lying down. When you hear the board and the bell, give rise to doubt. Break through the original face before birth, and come to the furnace to temper yourself.' 'The Dao (Way) is originally non-action, how can it belong to cultivation? Adding another head on top of cultivation. If emptiness needs to be given a handle, then wild grass and idle flowers are just right to worry about.' 'You thought there was a jewel in your clothes, but only when the clothes were torn did you realize there was no jewel. Last year there was still the saying of no jewel, but today even the saying of no jewel is gone.' 'Do not seek inwardly, do not pursue outwardly, the entire universe is contained within a single hair. Every mote of dust, every instant, contains the Lotus Treasury World (蓮華藏世界), but if you cling to these, you are still seeking outwardly.' Later, (Chan Master Cizhou Fangnian) moved to Bian Mountain, and in his later years, he retired to Tianning Temple. In the autumn of the Gengshen year of the Jiajing reign (嘉靖庚申年) (1560), he passed away. He was seventy-four years old, with fifty-two years as a monk. After cremation, his stupa was built in the Chanyue Hall.
Chan Master Cizhou Fangnian of Dajue Temple in Shuntian Prefecture
His other name was Qingliang, and he was a descendant of the Yang family of the ancient Tang Dynasty.
。十歲失父。投京廣德大慈義為師。十五剃染。登具廿一遊講肆。知文字非究竟法。乃參幻休于少林。休問甚處來。師曰。北方。休曰。北方法道何似此間。師曰。水分千派。流出一源。休曰。恁么何用到此。師曰。流出一源。水分千派。休可之。命典維那。一日遊初祖面壁處。忽然大悟。乃曰。五乳峰前。好個訊息。大小石頭。塊塊著地。呈休。休知為克家種草。遂囑曰。從上佛祖。以自己所證。遞相承襲。欲令一切人知有此事。余得之小山先師。今授于汝。汝當體佛祖心。紹續慧命。然尚宜晦跡林泉。乘時而出。付以偈曰。無上涅槃心。佛祖相分付。吾今授受時。云凈峰頭露。時年二十八。既而以差別智不可不明。遂遍參諸方。備行苦行。精厲過分。雙目失明。乃思惟曰。幻身非有。病從何來。身心一齊放下。端坐七晝夜。眼仍平復如常。尋入吳。渡江。歷補陀。辛卯。說法越之止風涂廣濟蘭若。有澄鐵㭰者。以所得來見。師勘驗間。知為法門樑棟。乃出休所授囑累焉。有五乳峰前無鏃箭。射得南方半個兒之句。師以大法肩承得人。可謂無事。乃游吳。抵秀州福城。整飭東塔。次走江西云居匡廬。赴將臺山請。而越中緇白力挽之。主寶林。當萬曆甲午也。未幾示寂。嗣子迎遺骨。塔于顯聖之南山。先是師在越。以
【現代漢語翻譯】 現代漢語譯本 十歲時失去了父親，前往京城，拜廣德大慈義為師。十五歲時剃度出家。二十一歲開始遊歷講習。認識到文字並非究竟之法，於是前往少林寺參拜幻休禪師。幻休禪師問他從哪裡來，禪師回答說：『北方。』幻休禪師問：『北方佛法的風貌和這裡相比如何？』禪師回答說：『水分千派，流出一源。』幻休禪師說：『既然如此，那你到這裡來做什麼？』禪師回答說：『流出一源，水分千派。』幻休禪師認可了他的回答，命他擔任維那（寺院中的一種職務）。一天，禪師在初祖達摩面壁的地方遊覽，忽然大悟，於是說：『五乳峰前，真是個好訊息！大小石頭，塊塊落地。』禪師將自己的領悟呈給幻休禪師，幻休禪師知道他是個能繼承家業、光大佛法的人才，於是囑咐他說：『從前的佛祖，都是以自己所證悟的，互相傳承，想要讓所有人都知道有這件事。我從我的老師小山先師那裡得到傳承，現在傳授給你。你應當體會佛祖的心，繼承慧命。然而現在還應該隱居山林，等待時機再出來。』於是將偈語傳授給他：『無上涅槃心，佛祖相分付。吾今授受時，云凈峰頭露。』（當時是）二十八歲。之後禪師認為差別智不可不明，於是遍參各方，苦行備至，精進過度，導致雙目失明。於是他思惟道：『幻身並非真實存在，病從何來？』於是身心一齊放下，端坐七晝夜，眼睛仍然恢復如常。之後前往吳地，渡過長江，遊歷補陀山。萬曆辛卯年（1591年），在越地止風涂廣濟蘭若說法。有個叫澄鐵㭰的人，拿著自己所得到的來見禪師。禪師勘驗之後，知道他是法門的棟樑之才，於是拿出幻休禪師所授的囑託。其中有『五乳峰前無鏃箭，射得南方半個兒』的句子。禪師將大法傳承給合適的人，可以說是功德圓滿。於是遊歷吳地，到達秀州福城，整飭東塔。之後前往江西云居匡廬，應邀前往將臺山，但是越地的僧人和百姓極力挽留他，於是主持寶林寺。當時是萬曆甲午年（1594年）。不久之後圓寂。嗣法的弟子們迎回他的遺骨，安葬在顯聖寺的南山。之前禪師在越地，以
【English Translation】 English version At the age of ten, he lost his father and went to the capital, where he became a disciple of Guangde Daci Yi. At fifteen, he was tonsured and ordained. At twenty-one, he began to travel and study. Realizing that writing was not the ultimate path, he went to Shaolin Temple to visit Chan Master Huanxiu. Chan Master Huanxiu asked him where he came from, and the Chan Master replied, 'The North.' Chan Master Huanxiu asked, 'What is the state of the Dharma in the North compared to here?' The Chan Master replied, 'The water is divided into thousands of streams, but it flows from one source.' Chan Master Huanxiu said, 'If that is the case, then what are you doing here?' The Chan Master replied, 'Flowing from one source, the water is divided into thousands of streams.' Chan Master Huanxiu acknowledged his answer and appointed him as the director of the monastery. One day, while visiting the place where the First Ancestor Bodhidharma faced the wall, the Chan Master suddenly had a great enlightenment and said, 'Before the Five Peaks, what good news! Big and small stones, each one falls to the ground.' The Chan Master presented his understanding to Chan Master Huanxiu, who knew that he was a talent who could inherit the family business and promote the Dharma, so he instructed him, 'The Buddhas and Ancestors of the past have all inherited each other through their own enlightenment, wanting to let everyone know that this matter exists. I received the inheritance from my teacher, Senior Master Xiaoshan, and now I pass it on to you. You should understand the mind of the Buddhas and Ancestors and inherit the wisdom life. However, you should still live in seclusion in the mountains and forests and come out when the time is right.' Then he passed on the verse to him: 'The supreme Nirvana mind, the Buddhas and Ancestors entrust to each other. Now is the time for me to receive and transmit, the clouds clear and the dew appears on the peak.' (At that time) he was twenty-eight years old. After that, the Chan Master believed that the wisdom of differentiation should not be obscured, so he visited various places, endured all kinds of hardships, and was overly diligent, which led to blindness in both eyes. So he thought, 'The illusory body is not real, where does the illness come from?' So he let go of body and mind together and sat upright for seven days and nights, and his eyes returned to normal. After that, he went to Wu, crossed the Yangtze River, and visited Mount Putuo. In the Xinmao year of the Wanli reign (1591), he preached the Dharma at the Zhifengtu Guangji Lanruo in Yue. A man named Cheng Tiechu came to see the Chan Master with what he had obtained. After examining him, the Chan Master knew that he was a pillar of the Dharma, so he took out the entrustment given by Chan Master Huanxiu. Among them was the sentence 'Before the Five Peaks, there is an arrow without a tip, shooting half of the South.' The Chan Master passed on the great Dharma to the right person, which can be said to be complete merit. So he traveled to Wu and arrived at Fucheng in Xiuzhou, where he renovated the East Pagoda. After that, he went to Yunju Kuanglu in Jiangxi and was invited to Mount Jiangtai, but the monks and people of Yue strongly urged him to stay, so he presided over Baolin Temple. At that time, it was the Jiawu year of the Wanli reign (1594). Not long after, he passed away. His successor disciples welcomed back his remains and buried them on the South Mountain of Xiansheng Temple. Before that, the Chan Master was in Yue, using
寶林眷眷於懷。汰如何公以為必清涼後身。乃載之高僧傳焉。
建昌府新城壽昌無明慧經禪師
撫之崇仁裴氏子。生而穎異。性無嗜好。九歲入鄉校。便問浩然之氣為何物。塾師異之。長依廩山。常疑金剛四句為必有指據。偶閱傅大士錄。有若論四句偈。應當不離身之句。不覺灑然。時年二十四。知有此事。遂辭山。結廬峨峰。閱燈錄。于興善章。僧問如何是道。善曰。大好山。有疑。日夜提究。至忘寢食。一日因搬石。正極力推次。忽然有得。走呈山。山詰之。應對有緒。遂與剃染受具。自是二十年不出山。有偈曰。野獅不啖人間食。十二巫峰得自由。養就縱橫無礙力。崑崙翻轉作瀛洲。偶一僧問。曾見甚麼人來。便住此山。師以總未行腳對。僧曰。豈可以一隅而小天下乎。師然其言。急擔囊首謁少室。會無言主席。與論旦夕。言喜師出語奇特。因與當道尚父熊公。請就寺示眾。一時緇白。嘆未曾有。尋入五臺。訪瑞峰通。南還。受閩建董巖結制請。一香為廩山拈出也。后遷壽昌寶坊峨峰三剎。三剎得師唱道。皆煥然一新 上堂。諸佛常時說法。不須擬議猜詳。且道說的是甚麼法。天地元黃。宇宙洪荒。不論通宗透教。祇貴直下承當。承當個甚麼。云騰致雨。露結為霜。蛟龍不宿死水。猛虎肯行道旁。
【現代漢語翻譯】 現代漢語譯本：寶林寺對這件事念念不忘，認為無明慧經禪師一定是清涼國師的後身，於是將他的事蹟記載在《高僧傳》中。
建昌府新城壽昌的無明慧經禪師，是撫州崇仁縣裴家的兒子。他天資聰穎，沒有任何不良嗜好。九歲進入私塾，就問老師什麼是『浩然之氣』。老師認為他與衆不同。長大后依止於廩山，常常懷疑金剛經的四句偈一定有其依據。偶然閱讀傅大士的語錄，看到『若論四句偈，應當不離身』的句子，忽然有所領悟。當時他二十四歲，明白了這件事，於是離開廩山，在峨峰結廬而居，閱讀燈錄。在興善章中，看到僧人問『如何是道』，興善禪師回答『大好山』，他對此感到疑惑，日夜參究，甚至廢寢忘食。一天，因為搬石頭，正極力推動時，忽然有所得，跑去告訴廩山禪師。廩山禪師詰問他，他應對自如。於是廩山禪師為他剃度，授具足戒。從此二十年不出山。他有一首偈語說：『野獅不吃人間的食物，在十二巫峰得到自由。養成了縱橫無礙的力量，能將崑崙山翻轉過來變成瀛洲。』
偶然有一個僧人問他，曾經見過什麼人來，便住在這座山裡。禪師回答說總未行腳。僧人說：『難道可以因為偏居一隅而小看天下嗎？』禪師認為他說得對，急忙收拾行囊，首先拜謁少室山。適逢無言禪師主持寺院，與他日夜辯論。無言禪師喜歡他出語奇特，於是與當地的長官熊公，請他到寺院為大眾開示。一時之間，僧俗大眾，都嘆爲前所未有。之後他前往五臺山，拜訪瑞峰通禪師，南歸。接受閩建董巖結制的邀請。一炷香是為廩山拈出的。後來遷往壽昌寶坊、峨峰三座寺院。三座寺院得到禪師的弘揚，都煥然一新。
上堂說法時，禪師說：『諸佛經常說法，不需要猜測和詳細討論。那麼，說的是什麼法呢？天地玄黃，宇宙洪荒。不論通宗透教，只貴在當下承擔。承擔什麼呢？云騰致雨，露結為霜。蛟龍不棲息在死水中，猛虎不肯走在路旁。』
【English Translation】 English version: Baolin Temple cherished this matter deeply, believing that Chan Master Wuming Huijing must be the reincarnation of National Teacher Qingliang (Qingliang Guoshi, a famous monk), so they recorded his deeds in the Biographies of Eminent Monks (Gao Seng Zhuan, a collection of biographies of famous monks).
Chan Master Wuming Huijing of Shouchang in Xincheng Prefecture, Jianchang, was the son of the Pei family of Chongren, Fuzhou. He was born intelligent and had no bad habits. At the age of nine, he entered the village school and asked the teacher what 'the spirit of Haoran' (Haoran zhi qi, a concept in Confucianism referring to a sense of righteousness and moral courage) was. The teacher thought he was extraordinary. When he grew up, he relied on Mount Lin (Lin Shan). He often suspected that the four-line gatha (sì jù jì, a four-line verse) of the Diamond Sutra (Jin Gang Jing) must have a basis. He accidentally read the records of Layman Fu (Fu Dashi, a famous Buddhist layman), and saw the sentence 'If discussing the four-line gatha, it should not be separated from the body,' and suddenly realized something. At that time, he was twenty-four years old and understood this matter, so he left Mount Lin and built a hut in Mount E (E Feng), reading the Transmission of the Lamp (Deng Lu, a collection of Zen Buddhist stories). In the chapter on Xingshan (Xing Shan), he saw a monk ask 'What is the Dao (Dao, the Way)?' and Chan Master Xingshan replied 'A great mountain.' He felt doubtful about this, and investigated it day and night, even forgetting to eat and sleep. One day, while moving a stone, just as he was pushing it with all his strength, he suddenly gained enlightenment, and ran to tell Chan Master Lin. Chan Master Lin questioned him, and he responded fluently. So Chan Master Lin shaved his head and gave him the complete precepts. From then on, he did not leave the mountain for twenty years. He had a verse saying: 'The wild lion does not eat human food, and obtains freedom in the Twelve Witch Peaks (Shi Er Wu Feng). Having cultivated the power of unobstructed freedom, it can turn Mount Kunlun (Kun Lun) upside down and make it into Penglai (Ying Zhou, a mythical island paradise).'
Occasionally, a monk asked him what kind of person he had seen to stay in this mountain. The Chan Master replied that he had never traveled. The monk said, 'How can you underestimate the world because you live in a corner?' The Chan Master thought he was right, and hurriedly packed his bags and first visited Shaoshi Mountain (Shao Shi). He met Chan Master Wuyan (Wu Yan) presiding over the temple, and debated with him day and night. Chan Master Wuyan liked his unique words, so he and the local official Lord Xiong (Xiong Gong) invited him to the temple to give a lecture to the public. At that time, monks and laypeople all sighed that it was unprecedented. After that, he went to Mount Wutai (Wu Tai Shan) to visit Chan Master Ruifeng Tong (Rui Feng Tong), and returned south. He accepted the invitation of Dongyan (Dong Yan) of Minjian (Min Jian) to establish a monastery. A stick of incense was offered for Mount Lin. Later, he moved to Shouchang Baofang (Shou Chang Bao Fang), and the three temples of Mount E. The three temples were revitalized by the Chan Master's teachings.
When giving a lecture, the Chan Master said: 'All Buddhas are constantly teaching the Dharma (Fa, the teachings of Buddhism), there is no need to guess and discuss in detail. So, what Dharma is being taught? Heaven and earth are dark and yellow, the universe is vast and desolate. Regardless of understanding the teachings, it is only valuable to take on the responsibility right now. What to take on? Clouds rise to produce rain, dew condenses into frost. Dragons do not dwell in stagnant water, and fierce tigers are unwilling to walk on the roadside.'
透得者些關棙。何須愿往西方。不問先佛后祖。鼻孔一樣放光。作么生放光。化被草木。賴及萬方。釋迦不肯漏泄。達磨九載覆藏。峨峰不惜口業。直下為你宣揚。且作么生宣揚。罔談彼短。靡恃己長 上堂。拍案一下曰。向上一宗。難為措置。大用大機。怎容擬議。等閑垂一句。如太阿鋒離匣。觸之者死不移時。似涂毒鼓受撾。聞之者喪不旋踵。所以道妙峰峻峙。異獸難藏。寶樹晶光。靈禽莫泊。其用也。單趁金毛歸野窟。直追鐵額入深山。掃天下之攙搶。拂世間之孽屑。提墮坑落塹之類。揭迷封滯殼之流。其功也。使法界世界虛空界。一體同觀。俾佛道人道地獄道。萬法融會。雖然。猶未是向上事。須知更有出格限量外一句。且作么生是量外一句。正令未施先斬首。大機才展佛魔悲 上堂。南泉道。三世諸佛不知有。黧奴白牯卻知有。恁么則三世諸佛齊立下風。且道黧奴白牯有甚長處。首座曰。為他金烹大冶。玉出藍田。師曰。寶坊者里。總與趁出。何故。秉綱立紀振叢林。海晏河清正令行。好漢盡驅歸寶所。化城推倒不留人。座曰。某甲則不然。師曰。汝作么生。座曰。閑擔布袋渾無事。笑等街頭一個人。師曰。也是閑弦子 師問僧趙州道。臺山婆子為汝勘破了也。畢竟勘破在甚麼處。僧曰。和尚今日敗缺了也
。師曰。老僧一生也不奈何。好教你知。若實會。舉似看。僧擬進語。師打一棒云。者掠虛漢 師登古希。尚混勞侶。耕鑿不息。丈室翛然。唯作具而已。嘗有偈曰。冒雨衝風去。披星戴月歸。不知身有苦。唯慮行門虧。益王向師道德。屢加褒敬。嘗曰。去聖時遙。幸遺此老。萬曆丁巳臘八前一日。自田中歸。謂眾曰。吾自此不復砌石矣。眾莫諭其旨。除夕示眾曰。今年只有茲時在。試問諸人知也無。那事未曾親磕著。切須痛下死工夫。(云云)末復曰。此是老僧最後分付。切宜珍重。明正三日。示微恙。遂不食。其教誡諄諄倍常時。眾環侍不懌。師諭以偈曰。人生有受必償。莫為老病死慌。拈卻無生法忍。自然業識消亡。一時云凈常光發。佛祖皆安此道場。十四作書辭道俗。十六書舉火偈。次晨盥漱拭身已。索筆大書曰。今日分明指示。擲筆端坐而逝。七眾為失依。茶毗頂骨牙齒不壞。塔方丈后。世壽七十一。僧臘四十四。憨山清云。師不唯法眼圓明一振頹綱。而峻節孤風。誠足以起末俗。蓋實錄也。 卍新續藏第 85 冊 No. 1592 揞黑豆集
揞黑豆集卷四
心圓居士 拈別
火蓮居士 集梓
六祖下第三十三世
常州府宜興龍池一心幻有正傳禪師
溧陽李
氏子。年二十二。投荊溪靜樂院樂庵芟染。庵示以本分事。師遂矢志曰。若不見性明心。決不將身倒睡。一夕聞琉璃燈華熚爆聲。有省。舉似庵。庵頷之。未幾。庵遷化。師直造燕都。謁笑巖于觀音庵。巖問上座何來。師曰。南方。巖曰。來此擬需何事。師曰。但乞和尚印證心地工夫。巖曰。若果識得心地。何須印證。師曰。雖然。不得不舉似一過。巖曰。參堂去。師珍重便出。至晚入室。方具述所以。巖驀踢出只履曰。曏者里道一句看。遂把話頭一時打斷。懡㦬而出。通夕不寐。翌日。巖出方丈。見師猶立檐下。驀喚上座。師回顧。巖翹一足。作修羅障日月勢。(鷂子已飛天外去。呆郎莫向腳跟尋)師豁然悟旨。后禮舜巖。乃書曹溪源流付之。復贈一笠曰。覆之。毋露圭角。師受囑徑往臺山。縛茅秘魔巖。居十有三載。會太常唐鶴徴問道。懇師南還。住荊溪龍池六載。復游燕都。寓普照。后仍歸龍池 上堂。無上法王。有大陀羅尼門。名為圓覺。驀豎怫子曰。鷂子已飛天外去。呆郎猶向月邊尋 上堂。一切法不有。一切法不無。若能如是會。水上按葫蘆 佛誕上堂。今晨四月八日。是我釋迦如來示生降誕之時。山僧忽然思量。二千吾百餘年已來。不知有多少路見不平之輩。務要別尋一個人來。與我釋迦老子比勝負。
【現代漢語翻譯】 現代漢語譯本 氏子（人名）。二十二歲時，投奔荊溪靜樂院的樂庵（法號）剃度出家。樂庵向他開示了本分事（指修行人應了悟的根本），氏子於是立下誓言：『如果不能見性明心，決不躺下睡覺。』一天晚上，他聽到琉璃燈華爆裂的聲音，有所領悟，便將此事告訴樂庵，樂庵認可了他的領悟。不久，樂庵圓寂。氏子直接前往燕都（今北京），拜訪觀音庵的笑巖（法號）。笑巖問：『上座（對僧人的尊稱）從哪裡來？』氏子回答：『南方。』笑巖問：『來這裡打算做什麼？』氏子說：『只想請和尚印證我的心地功夫。』笑巖說：『如果真的識得心地，何須印證？』氏子說：『即便如此，也必須陳述一遍。』笑巖說：『去參堂吧。』氏子恭敬地退了出來。晚上進入禪房，詳細地敘述了自己的領悟。笑巖突然踢出一隻鞋子，說：『試著說一句看看。』隨即把他的話頭打斷。氏子茫然不知所措地走了出來，整夜無法入睡。第二天，笑巖走出方丈，看見氏子還站在屋檐下，突然叫道：『上座！』氏子回頭。笑巖翹起一隻腳，做出修羅障蔽日月的姿勢（比喻以邪見矇蔽真理）。（好比鷂子已經飛到天外去了，呆子不要再向腳跟下尋找。）氏子豁然開悟。後來他拜見舜巖（法號），舜巖將曹溪（禪宗六祖慧能弘法之地）的源流寫下來交給他，又贈送他一頂斗笠說：『戴上它，不要顯露你的鋒芒。』氏子接受囑託，直接前往臺山，在秘魔巖結茅隱居了十三年。後來太常（官名）唐鶴徴向他問道，懇請他返回南方，於是他住在荊溪龍池六年，又遊歷燕都，住在普照寺。之後還是回到龍池。
上堂（指說法）時說：『無上法王（指佛），有大陀羅尼門（總持一切法門的咒語），名為圓覺（指圓滿覺悟的境界）。』隨即豎起拂塵說：『鷂子已經飛到天外去了，呆子還在月亮旁邊尋找。』
上堂時說：『一切法不是實有，一切法也不是實無。如果能夠這樣理解，就能像在水上按住葫蘆一樣自在。』
佛誕日上堂時說：『今天四月初八，是我的釋迦如來示現降生的時候。山僧我忽然想到，兩千五百多年（指從佛陀涅槃至今）以來，不知道有多少路見不平之輩，一定要另外找一個人來，與我的釋迦老子比個勝負。』
【English Translation】 English version Shizi (personal name), at the age of twenty-two, sought ordination at Jingxi Jingle Temple under the tutelage of Yue'an (Dharma name). Yue'an instructed him on the fundamental matter (referring to the essential understanding a practitioner should attain), whereupon Shizi vowed: 'If I do not realize my nature and clarify my mind, I will not lie down to sleep.' One evening, he heard the sound of a glazed lamp bursting, and he had an awakening. He related this to Yue'an, who acknowledged his understanding. Not long after, Yue'an passed away. Shizi went directly to Yandu (present-day Beijing) and visited Xiaoyan (Dharma name) at Guanyin Temple. Xiaoyan asked: 'Where does this senior monk (a respectful term for monks) come from?' Shizi replied: 'The South.' Xiaoyan asked: 'What do you intend to do here?' Shizi said: 'I only ask the venerable monk to certify my mind-ground practice.' Xiaoyan said: 'If you truly recognize your mind-ground, what need is there for certification?' Shizi said: 'Even so, I must still present it once.' Xiaoyan said: 'Go to the meditation hall.' Shizi respectfully withdrew. In the evening, he entered the room and explained his understanding in detail. Xiaoyan suddenly kicked out a shoe and said: 'Try to say a phrase about it.' Then he abruptly cut off his words. Shizi walked out bewildered and could not sleep all night. The next day, Xiaoyan came out of his abbot's chamber and saw Shizi still standing under the eaves. He suddenly called out: 'Senior monk!' Shizi turned around. Xiaoyan raised one foot, making the gesture of an Asura obscuring the sun and moon (a metaphor for using wrong views to obscure the truth). (Like a hawk that has already flown beyond the sky, a foolish man should not seek at his heels.) Shizi suddenly realized the meaning. Later, he paid respects to Shunyan (Dharma name), who wrote down the lineage of Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma) and gave it to him. He also gave him a bamboo hat, saying: 'Wear it, and do not reveal your sharp edges.' Shizi accepted the instruction and went directly to Mount Tai, where he built a thatched hut at Secret Demon Rock and lived in seclusion for thirteen years. Later, Tang Hezhi, the Grand Master of Ceremonies, asked him about the Way and earnestly requested him to return to the South. So he lived at Longchi in Jingxi for six years, then traveled to Yandu, staying at Puzhao Temple. Afterwards, he returned to Longchi.
In the Dharma hall (referring to giving a Dharma talk), he said: 'The unsurpassed Dharma King (referring to the Buddha) has a great Dharani gate (a mantra that encompasses all Dharma), named Perfect Enlightenment (referring to the state of complete enlightenment).' Then he raised his whisk and said: 'The hawk has already flown beyond the sky, the foolish man is still searching beside the moon.'
In the Dharma hall, he said: 'All dharmas are not existent, all dharmas are not non-existent. If one can understand in this way, one can be as free as holding down a gourd on water.'
On the Buddha's Birthday, in the Dharma hall, he said: 'Today is the eighth day of the fourth month, the time when my Shakyamuni Tathagata manifested his birth. This mountain monk suddenly thought that for more than two thousand five hundred years (referring to the time since the Buddha's Nirvana), I do not know how many people who see injustice on the road have insisted on finding someone else to compete with my old Shakyamuni Buddha.'
較優劣。殊不知我釋迦如來是何等一個面孔。汝諸人還知得我釋迦如來腳跟立地處么。還曾夢見我釋迦如來頂相么。良久曰。舉手扳南鬥。翻身倚北辰。出頭天外看。誰是個般人驀豎拂子曰。雲門大師來也。擲拂子便下座 上堂。老僧者里。不問久參晚進。貴要正知正見。知見若正。了生死如反掌。自不落他斷常有無二乘偏見。更有甚麼商量。若有僧問作么生是正知正見。但向他道。老僧在你腳下。良久喝一喝下座 僧問如何是祖師西來意。師曰。屋北鹿獨宿。曰不會。師曰。溪西雞齊啼 問如何是奇特事。師曰。蝦蟆捕大蟲。曰恁么則不奇特也。師曰。貓兒捉老鼠。僧禮拜。師便喝。曰老和尚為甚麼放某甲不過師。厲聲曰老。僧有事你且去 有士人舉僧問雲門。如何是諸佛出身處。門曰。東山水上行。意作么生。師曰無孔笛。幾人解吹。士曰。弟子得否。師曰得。士曰。如何是諸佛出身處。師曰。西河火里坐 士大夫從師游。師每舉門前冷落車馬稀。老大嫁作商人婦二語。罕有契者 山居偈曰。五峰雲頂古文殊。盡日跏趺總笑余。半點苦寒禁不得。躊躇未了又躊躇。師風度簡易。神觀凝肅。以法道為己任。而機用妙密。迥出常情。于萬曆甲寅二月十二日示寂。先一日。有僧自臺山來。師與劇談宿昔。抵暮索浴。眾察
【現代漢語翻譯】 現代漢語譯本 較量誰優誰劣。殊不知我釋迦如來（Śākyamuni，佛教創始人）是怎樣的一副面孔。你們這些人還知道我釋迦如來腳跟立地之處嗎？還曾夢見過我釋迦如來的頭頂嗎？ 停頓片刻后說：『舉手扳南鬥，翻身倚北辰。出頭天外看，誰是這樣的人？』猛然豎起拂塵說：『雲門大師（Yúnmén，禪宗大師）來了！』扔下拂塵便走下座位。 上堂說法。老僧我這裡，不問來參學時間的長短，重要的是要有正確的知見。知見如果正確，了脫生死就像翻手掌一樣容易。自然不會落入斷滅、常有、有無、二乘（聲聞乘和緣覺乘）這些片面的見解。還有什麼好商量的？如果有僧人問：『什麼是正知正見？』就直接告訴他：『老僧在你腳下。』停頓片刻，大喝一聲，走下座位。 有僧人問：『如何是祖師西來意（Bodhidharma，禪宗初祖從印度來到中國的目的）？』師父說：『屋北鹿獨宿。』僧人說：『不會。』師父說：『溪西雞齊啼。』 問：『如何是奇特事？』師父說：『蝦蟆捕大蟲。』（蛤蟆捕捉老虎）僧人說：『這樣則不奇特。』師父說：『貓兒捉老鼠。』僧人禮拜。師父便喝斥。僧人說：『老和尚為什麼不放過我？』師父厲聲說：『老僧有事，你先去吧。』 有士人舉僧人問雲門（Yúnmén）的話：『如何是諸佛出身處？』雲門（Yúnmén）回答說：『東山水上行。』問師父是什麼意思。師父說：『無孔笛，幾人解吹？』士人說：『弟子可以嗎？』師父說：『可以。』士人問：『如何是諸佛出身處？』師父說：『西河火里坐。』 士大夫跟隨師父遊歷。師父常常引用『門前冷落車馬稀，老大嫁作商人婦』這兩句詩，很少有人能領會。 山居偈語說：『五峰雲頂古文殊（Wénshū，文殊菩薩），盡日跏趺總笑余。半點苦寒禁不得，躊躇未了又躊躇。』 師父風度簡樸平易，神態莊重嚴肅，以弘揚佛法為己任，機鋒運用巧妙精微，迥異於常人。于萬曆甲寅年（1614年）二月十二日圓寂。前一天，有僧人從臺山來，師父與他暢談往事，直到傍晚才要求洗浴。眾人觀察到...
【English Translation】 English version Comparing who is superior and who is inferior. Little do they know what kind of face my Śākyamuni Tathāgata (founder of Buddhism) has. Do you people still know where my Śākyamuni Tathāgata's feet stand? Have you ever dreamed of the top of my Śākyamuni Tathāgata's head? After a long pause, he said: 'Raise your hand to pull the Southern Dipper, turn around and lean on the Northern Star. Look outside the sky, who is such a person?' Suddenly raising the whisk, he said: 'Master Yúnmén (a Zen master) is here!' He threw down the whisk and went down from his seat. Ascending the hall to preach. This old monk here does not ask about the length of time one has been studying, but values correct knowledge and views. If knowledge and views are correct, escaping birth and death is as easy as turning one's palm. Naturally, one will not fall into the one-sided views of annihilation, permanence, existence, non-existence, or the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). What else is there to discuss? If a monk asks: 'What is correct knowledge and views?' Just tell him directly: 'The old monk is under your feet.' After a long pause, he shouted and went down from his seat. A monk asked: 'What is the meaning of Bodhidharma's (the first patriarch of Zen Buddhism in China) coming from the West?' The master said: 'A deer sleeps alone north of the house.' The monk said: 'I don't understand.' The master said: 'Chickens crow together west of the stream.' Asked: 'What is a peculiar thing?' The master said: 'A toad catches a big worm.' The monk said: 'Then it is not peculiar.' The master said: 'A cat catches a mouse.' The monk bowed. The master then shouted. The monk said: 'Why doesn't the old monk let me go?' The master said sternly: 'The old monk has something to do, you go first.' A scholar cited the monk's question to Yúnmén (a Zen master): 'What is the place where all Buddhas are born?' Yúnmén (Yúnmén) replied: 'Walking on the water of Dongshan.' He asked the master what it meant. The master said: 'A flute without holes, how many people can play it?' The scholar said: 'Can I?' The master said: 'Yes.' The scholar asked: 'What is the place where all Buddhas are born?' The master said: 'Sitting in the fire of the West River.' Scholars and officials followed the master on his travels. The master often quoted the two lines of poetry: 'The gate is deserted and carriages and horses are rare, the old woman marries a merchant.' Few people could understand. The mountain dwelling verse says: 'The ancient Mañjuśrī (Wénshū, Mañjuśrī Bodhisattva) on the cloud top of the Five Peaks, sits in full lotus position all day and laughs at me. I can't stand a bit of cold, hesitating endlessly.' The master's demeanor was simple and easy-going, his expression solemn and dignified. He took it as his responsibility to promote the Dharma, and his use of opportunity was subtle and refined, far beyond the ordinary. He passed away on the twelfth day of the second month of the Jiayin year of the Wanli reign (1614). The day before, a monk came from Mount Tai. The master talked with him about the past until dusk before asking for a bath. The people observed...
師意。請遺訓。師舉所著帽者三眾無語。師撫膝奄然而逝。世壽六十六。僧臘四十四。茶毗靈骨塔本山之右。
嘉興府天寧幻也佛慧禪師
會稽史氏子。母夢僧托宿而娠。年十四。禮天臺松谷受業。一日晨課。至白毫宛轉五須彌處。忽有悟。舉呈谷。谷奮挺逐之。於是遍參諸方。機契笑巖。遂為笑巖室中子。出住燕山天寧優曇苑。晚南還。寓天寧 上堂。簫吹鳳至。琴奏鶴來。缽展龍降。杖𢹂虎伏。因緣會遇。鍼芥相投。正恁么時。莫有道底么。良久曰。鐘聲徹曉。雞唱黃昏。若欲了知。也不消得。唵穆栗臨娑訶 示眾西來大意乾屎橛。多少人咬嚼不徹。當時我悔來遲。好與推他一跌。管教他吃得進。屙不出。免使兒孫費唇舌咦。日出千山曉。春回大地華。柳煙門外綠。遊子未歸家。喝一喝 示眾。生一乾坤。死一乾坤。聖一法界。凡一法界。何曾謾得諸人。若也謾得。那討甚麼是非好惡。賢善才能。灼然些子謾不得。欠不得你遺是甚麼境界。會么。滿目塵埃千聖眼。一身落魄五宗心 僧參。師曰。甚處神祇。何方靈聖。曰金粟。師曰。在彼作甚麼。曰司園。師曰。蔬割時還叫痛么。僧作負痛聲。師曰。老僧刀也未下。叫喚作么曰。今日親見和尚。師曰。盲人摸象 師生平丈室翛然。不廢萬行。凡利物邊
【現代漢語翻譯】 現代漢語譯本： 師父示意。請留遺訓。師父舉起他所戴的帽子，眾人沒有說話。師父撫摸著膝蓋，安詳地去世了。世壽六十六歲，僧臘四十四年。火化后的靈骨塔建在本山的右側。
嘉興府天寧幻也佛慧禪師
是會稽史氏的兒子。母親夢見僧人來托宿而懷孕。十四歲時，在天臺松谷寺接受剃度。一天早課，唸到『白毫宛轉五須彌』處，忽然有所領悟，舉出來給松谷看。松谷奮力追趕他。於是遍參各方禪師，機緣與笑巖禪師相合，於是成為笑巖禪師的得意弟子。後來出任燕山天寧優曇苑住持。晚年回到南方，住在天寧寺。上堂說法：『簫聲吹來鳳凰降臨，琴聲奏響仙鶴飛來，缽盂展開龍也降服，禪杖攜帶老虎也馴服。因緣際會，針尖麥芒相投。正在這個時候，有沒有能說出其中道理的？』良久后說：『鐘聲響徹黎明，雞鳴宣告黃昏。如果想要了解，也不需要什麼。唵穆栗臨娑訶』。開示大眾：『西來祖師的真意就像擦屁股的干糞橛，多少人咀嚼不透。當時我後悔來遲了，真想推他一跤。管教他吃得進，拉不出。免得子孫後代費口舌。咦！日出千山都明亮，春回大地萬物繁華。柳煙籠罩門外一片翠綠，遊子卻還沒有回家。』喝！開示大眾：『生是一個乾坤，死也是一個乾坤，聖是一個法界，凡也是一個法界。何曾欺騙過你們？如果能被欺騙，那還談什麼是非好惡，賢能才能？確實一點也欺騙不了，也欠不得。你們遺留的是什麼境界？明白嗎？滿眼塵埃遮蔽了千聖的眼睛，一身落魄承載著五宗的心。』有僧人蔘拜。師父問：『是什麼地方的神祇，什麼地方的靈聖？』僧人回答：『金粟（指金粟如來，過去七佛之一）。』師父問：『在那裡做什麼？』回答：『司園。』師父問：『割蔬菜的時候還叫痛嗎？』僧人作出負痛的聲音。師父說：『老僧的刀還沒落下，叫喚什麼？』僧人說：『今天親眼見到了和尚。』師父說：『盲人摸象。』師父一生丈室空空蕩蕩，但不廢棄各種修行，凡是對眾生有利的事情都做。
【English Translation】 English version: The master gestured. Please leave instructions. The master raised the hat he was wearing, and the assembly was silent. The master stroked his knees and passed away peacefully. His age was sixty-six, and his monastic age was forty-four. After cremation, his remains were enshrined in a stupa to the right of the main mountain.
Chan Master Huanye Fohui of Tianning Temple in Jiaxing Prefecture
He was the son of the Shi family of Kuaiji. His mother dreamed of a monk lodging with her and became pregnant. At the age of fourteen, he received ordination at Songgu Temple on Mount Tiantai. One day during morning practice, when he reached the phrase 'the white hair curls around the five Sumerus', he suddenly had an awakening and presented it to Songgu. Songgu vigorously pursued him. Thereupon, he visited various teachers, and his understanding aligned with that of Master Xiaoyan, thus becoming Master Xiaoyan's prized disciple. Later, he became the abbot of Yanshan Tianning Udumbara Monastery. In his later years, he returned south and resided at Tianning Temple. Giving a Dharma talk: 'The sound of the flute brings the phoenix, the sound of the zither brings the crane. The alms bowl unfolds and the dragon descends, the staff is carried and the tiger submits. When conditions meet, needle and awn meet. At this very moment, is there anyone who can speak of the principle?' After a long pause, he said: 'The sound of the bell echoes through the dawn, the rooster crows to announce dusk. If you wish to understand, nothing is needed. Om Mani Padme Hum.' Instructing the assembly: 'The meaning of the Patriarch's coming from the West is like a dried dung stick. How many people chew on it without understanding? At that time, I regretted coming late and wanted to push him down. I would make him eat it and not be able to excrete it, saving future generations from wasting their breath. Alas! The sun rises and a thousand mountains are bright, spring returns and the earth is full of life. Willow smoke covers the green outside the gate, but the traveler has not yet returned home.' A shout! Instructing the assembly: 'Birth is a universe, death is a universe. A sage is a Dharma realm, an ordinary person is a Dharma realm. Have I ever deceived you? If you could be deceived, then what would there be to discuss about right and wrong, good and evil, virtue and talent? Indeed, you cannot be deceived in the slightest, nor can you be in debt. What realm are you leaving behind? Do you understand? Eyes full of dust obscure the eyes of a thousand sages, a body in decline carries the heart of the five schools.' A monk came to pay respects. The master asked: 'What deity of what place, what spirit of what place?' The monk replied: 'Jin Su (referring to Jin Su Tathagata, one of the past seven Buddhas).' The master asked: 'What are you doing there?' He replied: 'Managing the garden.' The master asked: 'When cutting vegetables, do you still cry out in pain?' The monk made a sound of pain. The master said: 'The old monk's knife has not yet fallen, why are you crying out?' The monk said: 'Today I have personally seen the abbot.' The master said: 'Blind men touching an elephant.' Throughout his life, the master's room was empty and quiet, but he did not abandon various practices, and he did everything that was beneficial to beings.
事。靡不樂為。然皆出自己緣。未嘗干謁。將示寂。撿歷示侍僧曰。過二日可。侍僧驚問。師曰。吾將有所適。侍僧涕泣固留。師笑諾曰。更留三日亦可。至期。浴出更衣。跏趺榻上。適報制龕工竣。遂趨寂。壽九十一。臘七十八。
襄陽府大覺圓禪師
漢川人。儀貌豐碩。聲如洪鐘。參靜庵有契。庵付偈曰。一枝正法眼。列祖遞傳來。付汝待時至。馨香遍九垓。師受囑后。隱居襄西。笑巖爽庵來求依侍。師曰。上座錯了也。老拙平生溫飽自適。別無所長。爽曰。某等生死事大。語未竟。師約而笑曰。老拙亦有生死。何獨爾有。爽曰。某恨晚進多無恒志。和尚豈拒人哉。師曰。出家兒本自無事。爾何無事生事。少間曰。粥飯自辦始得。一日室中舉外道問佛。不問有言。不問無言。世尊良久。外道大悟語曰。問既不涉有無。良久亦是閑名。正恁么時。外道悟個甚麼。巖擬進語。師以手掩其口曰。猶掛唇齒在。巖乃釋然曰。可謂東土衲僧。不及西天外道占偈曰。自笑當年畫模則。幾番紅了幾番黑。如今謝主老還鄉。那管平生得未得師稱賞之。后無疾而化。世壽七十三。僧臘五十三。
嘉興府敬畏無趣如空禪師
本郡秀水施氏子。幼慕宗乘。留心體究。同法舟濟。參訪數載。后見野翁。徹法源底
【現代漢語翻譯】 現代漢語譯本：事情。沒有不樂意去做的。然而都是出自自己的因緣，不曾去干預請託。將要圓寂的時候，檢視日期后告訴侍奉的僧人說：『過兩天就可以了。』侍僧驚訝地問。禪師說：『我將要有所去處。』侍僧哭泣著堅決挽留。禪師笑著答應說：『再留三天也可以。』到了日期，沐浴后更換衣服，在禪床上結跏趺坐。恰好報告說製作龕（存放僧人遺體的容器）的工匠完工。於是趨向寂滅。享年九十一歲，僧臘七十八年。
襄陽府大覺圓禪師
是漢川人。容貌豐滿碩大，聲音洪亮如鐘。參訪靜庵禪師後有所領悟。靜庵禪師交付偈語說：『一枝正法眼，列祖遞相傳。付給你等待時機到來，馨香遍佈九州大地。』禪師接受囑託后，隱居在襄陽西部。笑巖、爽庵前來請求依止侍奉。禪師說：『上座錯了。老衲平生溫飽自足，別無所長。』爽庵說：『我們生死事大。』話還沒說完，禪師約束笑容說：『老衲也有生死，為何唯獨你們有？』爽庵說：『我遺憾自己入門晚，又多沒有恒心。和尚難道要拒絕人嗎？』禪師說：『出家人本來就沒事，你為何無事生事？』過了一會兒說：『粥飯自己辦理才可以。』一天在室內舉外道問佛的故事，不問有，不問無，世尊（釋迦摩尼佛）良久不語。外道大悟說：『問既然不涉及有無，良久也是空名。』正在這個時候，外道悟到了什麼？笑巖想要說話，禪師用手摀住他的嘴說：『還掛在唇齒之間。』笑巖於是釋然，說：『可謂東土的僧人，不如西天的外道。』占偈語說：『自笑當年畫模則，幾番紅了幾番黑。如今謝主老還鄉，那管平生得未得。』禪師稱讚賞識他。後來無疾而化。世壽七十三歲，僧臘五十三年。
嘉興府敬畏無趣如空禪師
是本郡秀水施氏的兒子。從小仰慕佛法，留心體悟。與法舟濟一同參訪數年。后見到野翁，徹底明瞭法源。
【English Translation】 English version: Affairs. There was nothing they didn't enjoy doing. However, all of this arose from their own karmic connections, and they never sought favors or patronage. When he was about to enter nirvana, he checked the calendar and told the attending monk, 'In two days, it will be time.' The attending monk asked in surprise. The master said, 'I am going somewhere.' The attending monk wept and insisted on him staying. The master smiled and agreed, saying, 'It is also acceptable to stay for three more days.' When the time came, he bathed and changed his clothes, and sat in the lotus position on the bed. Just then, it was reported that the construction of the stupa (reliquary) was completed. Thereupon, he entered into stillness. He lived to be ninety-one years old, with seventy-eight years as a monk.
Great Awakening Yuan Chan Master of Xiangyang Prefecture
Was a native of Hanchuan. His appearance was full and robust, and his voice was as loud as a bell. He had an awakening after visiting Chan Master Jing'an. Jing'an gave him a verse, saying, 'A branch of the true Dharma eye, passed down through generations of ancestors. Entrusted to you to await the arrival of the time, its fragrance will spread throughout the nine realms.' After receiving the entrustment, the master lived in seclusion in western Xiangyang. Xiaoyan and Shuang'an came seeking to rely on him for service. The master said, 'You are mistaken. This old monk has been content with warmth and food all his life, and has no other strengths.' Shuang'an said, 'The matter of our life and death is a great matter.' Before he could finish speaking, the master restrained his smile and said, 'This old monk also has life and death, why do only you have it?' Shuang'an said, 'I regret that I entered late and many lack perseverance. Would the venerable one refuse people?' The master said, 'A monk originally has nothing to do, why do you create something out of nothing?' After a while, he said, 'It is only acceptable if you take care of your own congee and rice.' One day, in the room, he brought up the story of a heretic asking the Buddha, not asking about existence, not asking about non-existence, and the World Honored One (Sakyamuni Buddha) remained silent for a long time. The heretic had a great awakening and said, 'Since the question does not involve existence or non-existence, silence is also an empty name.' At this very moment, what did the heretic awaken to? Xiaoyan tried to speak, but the master covered his mouth with his hand, saying, 'It is still hanging on your lips and teeth.' Xiaoyan then understood and said, 'It can be said that the monks of the Eastern Land are not as good as the heretics of the Western Heaven.' He composed a verse, saying, 'I laugh at myself for drawing the model in the past, how many times red and how many times black. Now I thank the master and return to my old home, who cares whether I gained or lost in my life.' The master praised and appreciated him. Later, he passed away without illness. He lived to be seventy-three years old, with fifty-three years as a monk.
Chan Master Jingwei Wuqu Rukuang of Jiaxing Prefecture
Was a son of the Shi family of Xiushui in this prefecture. From a young age, he admired the teachings of the sect and focused on understanding them. He visited with Fa Zhouji for several years. Later, he met an old man in the countryside and thoroughly understood the source of the Dharma.
啟關示眾。自結元關自活埋。自吾閉也自吾開。一拳打破元關竅。放出從前者漢來 元宵示眾。畫角聲中薦得。觀音未是作家。綵燈影里捉得。室利謾夸好手。恁么告報與諸人。未免笑破虛空口。諸人若也未瞥然。再看鰲山顛倒走。參 小參。眾立定。師喝一喝曰。禍出私門。便歸方丈 示眾。言前薦得已天涯。句下承當路轉賒。一擊鐵圍如粉碎。海天空闊雁行斜 除夕小參。時窮何似日窮好。月若窮來歲亦然。三十六旬窮過了。東村王老夜燒錢。老漢雖無一物。也要應個時節因緣。乃拈拄杖曰。只者個無窮無盡。歷劫經年。今夜隨時送去。免教涉蔓相牽。擲下拄杖曰。歷劫得來今斷送。拍雙空手接新年 示眾。佛是眾生屋裡了事人。眾生是佛屋裡不了事漢。誠能以佛與眾生。一時放卻。則了與不了。併爲剩語。卓拄杖曰。但於事上通無事。見色聞聲不用聾 端陽示眾。佳節端陽。何曾訂約。五月五日。年年撞著。風搖蒲劍碧楞楞。日照榴華紅灼灼。道在時節因緣。豈論正法末法。向來著意馳求。通身是草。今日信手拈來。無不是藥。豎拂子曰。大眾。且道此藥治甚麼人底病。擊拂子曰。不但老維摩。藥王藥上也須一劑 示眾。豁開頂門眼。照徹大千界。既作法中王。於法得自在。便下座 一日湖邊步月。謂一僧曰。
【現代漢語翻譯】 現代漢語譯本： 啟關示眾：自己封閉了元關（佛教術語，指修行的關鍵），如同自己活埋了自己。自己關閉，也自己開啟。一拳打破元關的竅門，放出了原本的修行者。元宵示眾：在畫角的聲音中薦得（指領悟），觀音（佛教菩薩名）還不是真正的行家。在綵燈的影子里捉得（指領悟），室利（佛教術語，吉祥之意）也別誇耀自己是高手。這樣告訴各位，未免要笑破虛空的嘴巴。各位如果還沒有領悟，再看那鰲山顛倒行走。參！ 小參：大眾站定。師父喝一聲說：禍患出自私心，便回到方丈（寺院住持的住所）。示眾：在言語之前薦得（指領悟），已是天涯海角。在語句之下承當，道路反而更加遙遠。一擊之下，鐵圍山（佛教術語，指包圍世界的鐵山）如粉碎，海闊天空，雁行斜飛。除夕小參：時運不濟，不如日子不好過。月亮如果到了盡頭，一年也就這樣了。三十六旬（一年）窮盡了，東村的王老頭晚上燒紙錢。老漢雖然一無所有，也要應個時節因緣。於是拿起拄杖說：只有這個無窮無盡，經歷無數劫年。今夜隨著時節送走它，免得牽連不斷。扔下拄杖說：歷劫得來，今天斷送，拍著空手迎接新年。示眾：佛是眾生家裡了結事情的人，眾生是佛家裡不了結事情的漢子。如果真能把佛與眾生，一時都放下，那麼了結與不了結，都成了多餘的話。拄著拄杖說：但於事上通達無事，見色聞聲也不用裝聾作啞。端陽示眾：佳節端陽，何曾訂約？五月五日（端午節），年年撞上。風搖動蒲劍，碧綠而挺拔，陽光照耀石榴花，紅艷而鮮明。道在於時節因緣，哪裡需要討論正法末法？向來著意馳求，渾身都是雜草。今日信手拈來，無不是藥。豎起拂塵說：大眾，且說這藥治什麼人的病？擊打拂塵說：不但老維摩（佛教人物，維摩詰），藥王藥上（佛教菩薩名）也需要一劑。示眾：豁開頂門的眼睛，照徹大千世界。既然做了法中的王，於法就能得自在。便下座。一日在湖邊散步賞月，對一個僧人說：
【English Translation】 English version: Opening the Barrier and Instructing the Assembly: Self-binding the Yuanguan (a Buddhist term referring to the key to practice) is like self-burial. I close it myself, and I open it myself. One punch shatters the Yuanguan aperture, releasing the former practitioner. Instructing the Assembly on the Lantern Festival: In the sound of the painted horn, one recommends obtaining (referring to enlightenment), Guanyin (Avalokiteśvara, a Buddhist bodhisattva) is not yet a true master. In the shadows of the colorful lanterns, one captures (referring to enlightenment), Śrī (a Buddhist term, meaning auspiciousness) should not boast of being a good hand. Telling everyone this way, one cannot help but laugh and break the mouth of emptiness. If you all have not yet glimpsed it, look again at the overturned Ao Mountain walking. Participate! Small Assembly: The assembly stands still. The master shouts once, saying: Calamity comes from selfishness, then return to the abbot's room (the residence of the abbot of a monastery). Instructing the Assembly: Before words are spoken, one recommends obtaining (referring to enlightenment), it is already at the ends of the earth. Under the sentence, one undertakes, but the road becomes even more distant. With one strike, the Iron Mountain Range (a Buddhist term referring to the iron mountains surrounding the world) is shattered like powder, the sea and sky are vast, and the geese fly diagonally in formation. Small Assembly on New Year's Eve: When times are hard, it is better than the days being bad. If the moon reaches its end, the year will be like this. The thirty-six decans (a year) are exhausted, and old Wang of Dongcun burns paper money at night. Although the old man has nothing, he must respond to the seasonal cause and condition. Then he picked up his staff and said: Only this is endless, passing through countless kalpas. Tonight, send it away with the season, lest it be entangled endlessly. Throwing down the staff, he said: Obtained through countless kalpas, today it is sent away, clapping empty hands to welcome the New Year. Instructing the Assembly: The Buddha is the one who settles affairs in the house of sentient beings, sentient beings are the men who cannot settle affairs in the house of the Buddha. If one can truly let go of the Buddha and sentient beings at once, then settling and not settling become superfluous words. Leaning on the staff, he said: But in matters, understand non-matter, seeing form and hearing sound, there is no need to pretend to be deaf. Instructing the Assembly on the Dragon Boat Festival: The festive Dragon Boat Festival, when was it ever agreed upon? The fifth day of the fifth month (Dragon Boat Festival), it happens every year. The wind shakes the cattail sword, green and upright, the sun shines on the pomegranate flowers, red and bright. The Dao lies in the seasonal cause and condition, where is there a need to discuss the Proper Dharma and the Dharma-ending Age? In the past, intentionally seeking, the whole body is weeds. Today, picking it up casually, everything is medicine. Raising the whisk, he said: Everyone, tell me, what kind of person's illness does this medicine cure? Striking the whisk, he said: Not only old Vimalakirti (a Buddhist figure, Vimalakirti), Bhaisajyaraja and Bhaisajyasamudgata (two Buddhist bodhisattvas) also need a dose. Instructing the Assembly: Open the eye at the top of the head, illuminating the entire universe. Since one has become the king in the Dharma, one can be free in the Dharma. Then he descended from the seat. One day, walking by the lake and admiring the moon, he said to a monk:
明月與清風。水天同一色。人人在此中。只是出不得。僧曰。打草驚蛇作么。師曰。上座又作么生。曰看腳下。師大笑曰。將謂鬍鬚赤。更有赤鬚鬍 萬曆己卯仲冬。謂門人性沖曰。來歲仲秋十五六間。吾行矣。子宜知之。庚辰八月十六日。沖如期而至。師集眾說偈曰。生來死去空華。死去生來一夢。皮囊付與丙丁公。白骨斷橋隨眾。阿呵呵。明月清風吟弄。語畢。端坐而逝。世壽九十。
建寧府東苑晦臺元鏡禪師
別號湛靈。郡之建陽人。幼而穎㧞。篤于孝友。甲辰。投虎嘯巖麗空祝髮。讀楞嚴知見無見處有得。遂摳衣參壽昌于寶方。呈所見昌為痛呵曰。墮大𡽗坑漢。師驚悸。失所守。於是奮志參究。不知味者久之。一日閱維摩經。至此室何以空無侍者。曰諸佛國土。亦復皆空處。豁然大徹。第覺行與解左。復疑作。后閱圓覺隨順覺性章。而一切疑礙。始得永拔。是年庚戌。竟趨壽昌求質。曰元鏡特以此事求和尚著眼。昌曰。但言此事。此事何憑。師彈指一下。昌曰。猶疑你在。師即呈偈曰。可憐摸索幾多年。識破不值半文錢。宗流特煞瞞人甚。剛道祖師別有禪。昌復詰曰。且道甚處是趙州勘破婆子處。師曰。和尚莫作怪。昌為大笑曰。衲僧家到恁田地。始不受人牢籠。師遂掩兩耳。昌囑曰。子此後宜
【現代漢語翻譯】 現代漢語譯本
明月與清風，水天一色，人人都在這其中，只是無法從中脫身。僧人問道：『打草驚蛇做什麼？』 禪師說：『你又在做什麼？』 僧人說：『看腳下。』 禪師大笑說：『還以為只是鬍鬚紅，原來還有紅鬍子的胡人。』 萬曆己卯年（1579年）仲冬，禪師告訴弟子性沖說：『明年仲秋十五六之間，我就要走了，你要知道。』 庚辰年（1580年）八月十六日，性沖如期而至。禪師召集眾人說偈語：『生來死去都是空花，死去生來只是一場夢。這皮囊就交給丙丁公處理，白骨在斷橋邊隨眾而去。阿呵呵，明月清風任我吟唱。』 說完，端坐而逝，享年九十歲。
建寧府東苑晦臺元鏡禪師
別號湛靈，是建寧府建陽縣人。從小就聰明穎悟，注重孝道友愛。甲辰年（具體年份需要根據上下文確定），到虎嘯巖麗空處剃度出家。讀《楞嚴經》，在『知見無見處』有所領悟，於是整理衣物去壽昌寶方處參學。呈上自己的見解，寶方嚴厲呵斥說：『你掉進大糞坑了！』 禪師驚恐，失去了主張。於是奮發立志參究，很長時間都不得其味。一天閱讀《維摩詰經》，讀到『此室何以空無侍者』，維摩詰回答『諸佛國土，亦復皆空』時，豁然大徹大悟。只是覺得修行與理解有所偏差，又產生疑惑。後來閱讀《圓覺經》『隨順覺性』章，所有疑惑才得以永遠消除。這年庚戌年（具體年份需要根據上下文確定），最終前往壽昌請求印證。禪師說：『元鏡特地為此事來求和尚指點。』 壽昌說：『只說這件事，這件事有什麼憑據？』 禪師彈指一下。壽昌說：『還懷疑你在。』 禪師隨即呈上偈語：『可憐摸索這麼多年，識破了不值半分錢。宗門流派特別會瞞人，偏說祖師另有禪。』 壽昌又問：『你說說看，哪裡是趙州勘破老婆子的地方？』 禪師說：『和尚不要見怪。』 壽昌大笑說：『衲僧家到了這種地步，才不受人束縛。』 禪師於是摀住兩耳。壽昌囑咐說：『你以後要好好……』 English version
The bright moon and the clear breeze, water and sky in one color, everyone is within this, yet unable to escape. A monk asked: 'Why beat the grass to startle the snake?' The Chan master said: 'What are you doing?' The monk said: 'Watching my feet.' The Chan master laughed and said: 'I thought it was just a red beard, but there's also a red-bearded barbarian.' In the mid-winter of the Ji Mao year of Wanli (1579 AD), the Chan master told his disciple Xing Chong: 'Around the fifteenth or sixteenth of the mid-autumn next year, I will be leaving. You should know this.' On the sixteenth day of the eighth month of the Geng Chen year (1580 AD), Xing Chong arrived as scheduled. The Chan master gathered the crowd and said in a verse: 'Birth and death are empty flowers, death and birth are just a dream. This skin bag is given to Bing Ding Gong to handle, the white bones follow the crowd at the broken bridge. Ah ha ha, the bright moon and clear breeze are for me to chant.' After speaking, he passed away in a seated posture, at the age of ninety.
Chan Master Yuanjing of Huitai, Dongyuan, Jianning Prefecture
Also known as Zhanling, he was from Jianyang County, Jianning Prefecture. From a young age, he was intelligent and valued filial piety and friendship. In the Jia Chen year (year needs context), he went to Huxiao Rock to have his head shaved by Li Kong. Reading the Surangama Sutra, he gained insight into 'knowing and seeing where there is no seeing', so he tidied his robes and went to Shouchang Baofang to study. He presented his views, and Baofang sternly scolded him, saying: 'You have fallen into a big dung pit!' The Chan master was frightened and lost his composure. So he resolved to study diligently, but for a long time he could not grasp the taste. One day, while reading the Vimalakirti Sutra, when he read 'Why is this room empty without attendants?', Vimalakirti replied 'The Buddha lands are all empty', he suddenly had a great enlightenment. However, he felt that there was a deviation between practice and understanding, and doubts arose again. Later, reading the chapter on 'Following the Awakened Nature' in the Perfect Enlightenment Sutra, all doubts were permanently eliminated. In the Geng Xu year (year needs context), he finally went to Shouchang to seek confirmation. The Chan master said: 'Yuanjing has come specifically to ask the abbot to point out this matter.' Shouchang said: 'Just talk about this matter, what is the basis for this matter?' The Chan master snapped his fingers. Shouchang said: 'I still suspect you are there.' The Chan master then presented a verse: 'It's a pity to grope for so many years, realizing it's not worth half a penny. The sects are particularly good at deceiving people, insisting that the patriarch has another kind of Chan.' Shouchang then asked: 'Tell me, where is the place where Zhao Zhou saw through the old woman?' The Chan master said: 'Abbot, don't be surprised.' Shouchang laughed and said: 'Only when a monk reaches this point will he not be controlled by others.' The Chan master then covered his ears. Shouchang instructed: 'From now on, you should...'
【English Translation】 Modern Chinese translation:
Bright moon and clear breeze, water and sky are of the same color, everyone is in this, but can't get out. A monk asked: 'Why beat the grass to scare the snake?' The Zen master said: 'What are you doing?' The monk said: 'Look at your feet.' The Zen master laughed and said: 'I thought it was just a red beard, but there is also a red-bearded barbarian.' In the mid-winter of the Ji Mao year of Wanli (1579 AD), the Zen master told his disciple Xing Chong: 'Around the fifteenth or sixteenth of the mid-autumn next year, I will be leaving, you should know.' On the sixteenth day of the eighth month of the Geng Chen year (1580 AD), Xing Chong arrived as scheduled. The Zen master gathered everyone and said in a verse: 'Birth and death are empty flowers, death and birth are just a dream. This skin is given to Bing Ding Gong to handle, the white bones follow the crowd at the broken bridge. Ah ha ha, the bright moon and clear breeze let me chant.' After speaking, he passed away in a seated posture, at the age of ninety.
Zen Master Yuanjing of Huitai, Dongyuan, Jianning Prefecture
Also known as Zhanling, he was from Jianyang County, Jianning Prefecture. From a young age, he was intelligent and valued filial piety and friendship. In the Jia Chen year (year needs context), he went to Huxiao Rock to have his head shaved by Li Kong. Reading the Surangama Sutra, he gained insight into 'knowing and seeing where there is no seeing', so he tidied his robes and went to Shouchang Baofang to study. He presented his views, and Baofang sternly scolded him, saying: 'You have fallen into a big dung pit!' The Zen master was frightened and lost his composure. So he resolved to study diligently, but for a long time he could not grasp the taste. One day, while reading the Vimalakirti Sutra, when he read 'Why is this room empty without attendants?', Vimalakirti replied 'The Buddha lands are all empty', he suddenly had a great enlightenment. However, he felt that there was a deviation between practice and understanding, and doubts arose again. Later, reading the chapter on 'Following the Awakened Nature' in the Perfect Enlightenment Sutra, all doubts were permanently eliminated. In the Geng Xu year (year needs context), he finally went to Shouchang to seek confirmation. The Zen master said: 'Yuanjing has come specifically to ask the abbot to point out this matter.' Shouchang said: 'Just talk about this matter, what is the basis for this matter?' The Zen master snapped his fingers. Shouchang said: 'I still suspect you are there.' The Zen master then presented a verse: 'It's a pity to grope for so many years, realizing it's not worth half a penny. The sects are particularly good at deceiving people, insisting that the patriarch has another kind of Chan.' Shouchang then asked: 'Tell me, where is the place where Zhao Zhou saw through the old woman?' The Zen master said: 'Abbot, don't be surprised.' Shouchang laughed and said: 'Only when a monk reaches this point will he not be controlled by others.' The Zen master then covered his ears. Shouchang instructed: 'From now on, you should...'
深隱。自有好時節到來。若強出。便可惜也。因付以偈。有正令相持時刻慎。逢人唯勘印其心之句。師拜受而歸。乙卯會無異說法閩之大仰。師特訪之。相見次。異曰。禮佛著。師端坐。異又曰。禮佛著師把住曰。那個是佛。異曰。者是那裡來。底師拓開。曰者是那裡來底。異就坐。師大笑出又喫茶次。異曰。聞師兄親見壽昌。且道壽昌和尚。當年命根斷在甚麼處所。師劈面一掌曰。且道在甚麼處所。異不對。師便出。異曰。三十棒可惜放過。即日異上堂。呼曰。晦臺師將出眾。異曰。誰叫你。師出震聲一喝。異曰。取棒來。師曰。宿食不必拈出。且道馬祖一喝。因甚百丈三日耳聾。異曰。金風多肅殺。秋露愈加寒。師拂袖歸眾。異曰。你只學得一個走。師不顧。戊午。出住書林東苑。辛酉。開法一枝庵 上堂。羽衣道。道法本無多。南辰貫北河。祇消一個字。降盡世間魔。且道是那一個字。喝一喝。便下座 尋歸隱武夷。構室石屏巖。孤風絕侶。人所難親。間有衲子求見者。師遽喝曰。你者禿廝失了魂。來者里討甚麼碗 嘗躡險兀坐終日。來者皆望崖而退。崇禎庚午示疾。一日指巖下謂行者曰。此處可以埋我。者曰。設使死了埋了。又作么生分發。師大笑一聲曰。恰好恰好。行者再問。則師已蛻去。時七月十三也。
壽五十四。臘二十六。塔于師所指石巖。
福州府鼓山涌泉永覺元賢禪師
建陽蔡氏子。二十補邑庠。讀書山剎。聞僧唱云。我爾時為現清凈光明身。忽覺通身歡喜。急請經閱之。則又茫然莫曉。乃往參壽昌于董巖。昌令看乾矢橛話。久之。一日因僧舉南泉斬貓話有省。成頌曰。兩堂紛鬧太無端。寶劍揮時膽盡寒。幸有晚來趙州老。毗盧頂上獨盤桓。呈昌。昌曰。此事切不得於一機一境上作解會。須是向百匝千重處。垂手直過。尚當遇人。所謂心雖已在千峰上。猶更將身入眾藏。始是參學眼也。師唯唯。丁巳。年四十。親歿。乃棄家。竟投壽昌剃染。一日值昌田中歸。師逆問曰。如何是清凈光明身。昌振衣而立。師曰。祇此。更別有。昌遂行。師當下豁然。隨入方丈。拜起將通所得。昌遽連打三棒曰。向後不得草草。次年昌寂。圓戒博山。居香爐峰三載。每當酬酢。皆當仁不讓。山嘗曰。者漢生平自許。他時天下人不奈渠何。歸閩。舟次劍津。聞同行僧誦曰。一時謦欬。俱共彈指。是二聲音。遍至十方諸佛世界。師忽大悟。乃徹見壽昌用處。作偈曰。金雞啄破碧琉璃。萬歇千休祇自知。穩臥片帆天正朗。前山無復雨鳩啼。嗣是居金仙庵。閱藏三載 上堂。東海龍王與日月燈明佛大相爭戰。勝負不分。山僧
【現代漢語翻譯】 現代漢語譯本： 享年五十四歲，僧臘二十六年。在元賢禪師所指的石巖處建塔。
福州府鼓山涌泉永覺元賢禪師
是建陽蔡氏之子。二十歲時成為縣學的學生。在山寺讀書時，聽到僧人唱誦『我爾時為現清凈光明身』（指《楞嚴經》中的句子，意為我當時示現清凈光明的身）。忽然覺得全身歡喜，急忙請求閱讀這部經，卻又茫然不解。於是前往董巖參拜壽昌禪師。壽昌禪師讓他參看『乾矢橛』（指無意義的話頭）的話。過了很久，有一天，因為僧人舉『南泉斬貓』（指趙州禪師的公案）的話而有所領悟，作頌說：『兩堂紛鬧太無端，寶劍揮時膽盡寒。幸有晚來趙州老，毗盧頂上獨盤桓。』（意思是：兩堂僧人爭論不休真是無端，南泉禪師揮劍斬貓令人膽寒。幸好有後來的趙州禪師，在毗盧佛的頂上獨自盤桓）。呈給壽昌禪師看，壽昌禪師說：『這件事切不可在一機一境上作解釋，必須向百匝千重處，垂手直過，尚且會遇到人。所謂心雖已在千峰上，猶更將身入眾藏，始是參學眼也。』（意思是：這件事千萬不能從一個機鋒或一個境界上理解，必須在經歷無數次的磨練后，才能真正領悟。即使心已經到達了千峰之上，還要將身投入到眾多的經典之中，這才是參學的眼光）。元賢禪師唯唯應是。丁巳年（1617年），四十歲時，母親去世，於是捨棄家庭，最終投奔壽昌禪師剃度出家。有一天，正值壽昌禪師從田中回來，元賢禪師迎上去問道：『如何是清凈光明身？』壽昌禪師振衣而立。元賢禪師說：『祇此，更別有？』（意思是：只有這個，還有別的嗎？）壽昌禪師於是走了。元賢禪師當下豁然開悟，隨之進入方丈，拜起想要表達自己所領悟的，壽昌禪師立刻連打三棒說：『向後不得草草。』（意思是：以後不得草率）。第二年，壽昌禪師圓寂。元賢禪師在博山受具足戒，居住在香爐峰三年。每當應對酬答，都當仁不讓。博山禪師曾說：『這個人平生自許，他時天下人都奈何他不得。』（意思是：這個人平生自視甚高，將來天下人都拿他沒辦法）。回到福建，乘船停靠在劍津，聽到同行的僧人誦讀：『一時謦欬，俱共彈指，是二聲音，遍至十方諸佛世界。』（指《楞嚴經》中的句子，意思是：一時的咳嗽和彈指，這兩種聲音，遍及十方諸佛世界）。元賢禪師忽然大悟，於是徹底明白了壽昌禪師的用意，作偈說：『金雞啄破碧琉璃，萬歇千休祇自知。穩臥片帆天正朗，前山無復雨鳩啼。』（意思是：金雞啄破了碧琉璃，萬般的止息和休息只有自己知道。安穩地躺在小船上，天空正晴朗，前面的山不再有雨鳩啼叫）。之後居住在金仙庵，閱讀藏經三年。上堂說法：『東海龍王與日月燈明佛大相爭戰，勝負不分。山僧』
【English Translation】 English version: He lived to the age of fifty-four, with twenty-six years as a monk. A pagoda was built at the rocky cliff indicated by the Zen Master.
Zen Master Yuanxian of Yongjue at Gushan Yongquan Temple in Fuzhou Prefecture
He was a son of the Cai family from Jianyang. At the age of twenty, he became a student in the county school. While studying at a mountain temple, he heard a monk chanting, 'I then manifested a pure, bright body' (referring to a line in the Shurangama Sutra, meaning 'I then manifested a pure, luminous body'). Suddenly, he felt joy throughout his entire body and eagerly requested to read the sutra, but he remained confused and unable to understand it. Therefore, he went to Dongyan to visit Zen Master Shouchang. Shouchang instructed him to contemplate the 'dry dung beetle' (referring to a nonsensical topic). After a long time, one day, due to a monk mentioning the story of 'Nanquan Cutting the Cat' (referring to a koan of Zen Master Zhaozhou), he had an insight and composed a verse saying: 'The two halls are noisy and unreasonable, the courage is cold when the precious sword is waved. Fortunately, there is the old Zhaozhou who came late, hovering alone on the top of Vairocana.' (meaning: The monks in the two halls are arguing endlessly, which is truly unreasonable. Nanquan's act of cutting the cat with a sword is chilling. Fortunately, there is the later Zen Master Zhaozhou, who dwells alone on the summit of Vairocana). He presented it to Shouchang, who said, 'This matter must not be interpreted from a single opportunity or a single state. It must be passed through hundreds and thousands of layers, and even then, one may encounter someone. As the saying goes, 'Although the mind is already on a thousand peaks, one must still enter the multitude of scriptures,' this is the eye of a student.' Zen Master Yuanxian responded respectfully. In the year Ding Si (1617), at the age of forty, his mother passed away, so he abandoned his family and eventually went to Zen Master Shouchang to be tonsured and ordained. One day, when Shouchang returned from the fields, Yuanxian went to meet him and asked, 'What is the pure, bright body?' Shouchang shook his robe and stood up. Yuanxian said, 'Only this, is there anything else?' Shouchang then left. Yuanxian suddenly had a profound realization and followed him into the abbot's room, bowing and wanting to express what he had realized. Shouchang immediately struck him three times and said, 'Do not be careless in the future.' The following year, Shouchang passed away. Yuanxian received the full precepts at Boshan and resided at Incense Burner Peak for three years. Whenever there was a response or exchange, he always took the initiative. Zen Master Boshan once said, 'This person has always been self-assured; in the future, no one in the world will be able to do anything about him.' Returning to Fujian, the boat stopped at Jianjin, and he heard a fellow monk reciting, 'A single cough and a single snap of the fingers, these two sounds pervade the Buddha worlds in the ten directions.' (referring to a line in the Shurangama Sutra, meaning: A single cough and a single snap of the fingers, these two sounds pervade the Buddha worlds in the ten directions). Yuanxian suddenly had a great enlightenment and thoroughly understood Shouchang's intention, composing a verse saying: 'The golden rooster pecks through the blue glass, only oneself knows the myriad rests and pauses. Lying steadily on a small sail, the sky is clear, and the front mountain no longer has rain dove cries.' (meaning: The golden rooster pecks through the blue glass, only oneself knows the myriad rests and pauses. Lying steadily on a small sail, the sky is clear, and the front mountain no longer has rain dove cries). Afterwards, he resided at the Golden Immortal Temple, reading the Tripitaka for three years. Giving a Dharma talk: 'The Dragon King of the East Sea and the Sun Moon Light Buddha are fighting fiercely, and the victory or defeat is not yet determined. This monk'
將二人各與三十烏藤。趕過北郁單越去也。諸人還委悉么。良久曰。二人是非且置。只如晴明陰雨外一句。作么生道。咄 上堂。雪山老人。指鹿為馬。東西祖師。證龜成鱉。次第累及山僧。亦不免將錯就錯。今當端陽佳節。不可虛度。將太虛空捏作個小粽子。與諸人充腸果腹。乃托起香盒曰。大眾。還嚼得碎么。若嚼得碎。行也競龍舟。歌楚些。一任煙波自由。不用飲蒲酒。掛艾旗。自然妖蹤頓息。如嚼不碎。小粽子塞卻諸人口門去也。咦。臨淵無限傷心事。安得黃金鑄屈原 上堂。生從何處來。鐵鋸舞三臺。死從何處去。三臺吞鐵鋸。勿以明相睹。勿以暗相遇。坐斷兩頭關。銀花開玉樹。堪笑當年老凍儂。不解放行。只解把住。山僧今日放行也。諸人還會么。咦。夜半石人方反側。一場好夢向誰言 上堂。諸方浩浩競談禪。老僧常抱白雲眠。今朝卻被人唆哄。無端走向法堂前。算來無計施設。只得將古人葛藤。為諸人拈出一上。僧問古德。如何是禪。曰猢猻上樹尾連顛。又僧問如何是禪。曰猛火著油煎。又僧問如何是禪。曰碌磚。此三轉語。如駭雞犀。八面玲瓏。如大火聚。棲泊不得。如涂毒鼓。聞者喪身失命。諸人曏者三句語透得。一千七百則陳爛葛藤。一捏粉碎。但老僧者里。卻不如此。若有問如何是禪。向
【現代漢語翻譯】 現代漢語譯本 給每個人各三十根烏藤杖，趕他們去北郁單越（Uttarakuru，北俱盧洲）。各位都明白了嗎？ 良久之後說：『這兩個人的對錯暫且不論，只說晴天陰雨之外的那一句，該怎麼說？』 呵！上堂說法。雪山老人（指達摩祖師）指鹿為馬，東西方的祖師們，證明烏龜能變成鱉。依次牽連到我這個山僧，也不免將錯就錯。現在正值端陽佳節，不可虛度。將整個太虛空捏成一個小粽子，給大家充飢。』於是托起香盒說：『大眾，能嚼得碎嗎？如果嚼得碎，那麼賽龍舟、唱楚歌，任憑在煙波中自由自在。不用喝蒲酒、掛艾旗，妖魔鬼怪自然會消失。如果嚼不碎，小粽子就會堵住大家的嘴巴！』 唉！面臨深淵，有無限傷心事，哪裡能用黃金鑄造屈原呢？上堂說法。生從哪裡來？鐵鋸在三臺上舞動。死從哪裡去？三臺吞下鐵鋸。不要用光明去相見，不要用黑暗去相遇。截斷兩頭的關隘，銀花盛開如玉樹。可笑當年老凍儂（指寒山子），不肯放行，只懂得抓住不放。我今天放行了，各位明白嗎？ 唉！半夜裡石人翻身，一場好夢向誰訴說？上堂說法。各處都在浩浩蕩蕩地談論禪，老僧我常常抱著白雲睡覺。今天卻被人慫恿，無緣無故地走到法堂前。算來沒有辦法，只好將古人的葛藤（指公案、話頭）拿出來，給大家拈出一個。有僧人問古德（指古代有德行的僧人），什麼是禪？回答說：『猢猻上樹尾巴連著顛倒。』又有僧人問什麼是禪？回答說：『猛火上澆油。』又有僧人問什麼是禪？回答說：『碌磚。』這三句轉語，像駭雞犀（一種能使雞驚駭的犀角），八面玲瓏，像大火堆，無法棲息，像涂毒鼓（塗有劇毒的鼓），聽到的人喪身失命。各位如果能參透這三句話，那麼一千七百則陳舊的葛藤，就能一捏粉碎。但是老僧我這裡，卻不是這樣。如果有人問什麼是禪，就向
【English Translation】 English version Each of them was given thirty rattan staffs and driven to Uttarakuru (North Kurukshetra). Do you all understand? After a long silence, he said, 'Let's put aside the rights and wrongs of these two people for now. Just tell me, how should one speak of the phrase beyond sunny and rainy days?' Ha! Ascending the hall to preach. The old man of Snow Mountain (Bodhidharma) pointed at a deer and called it a horse. The Eastern and Western patriarchs proved that turtles could become soft-shelled turtles. Successively involving this mountain monk, I am also inevitably making mistakes upon mistakes. Now it is the Dragon Boat Festival, which should not be wasted. I will knead the entire void into a small rice dumpling to fill everyone's stomachs.' Then he held up the incense box and said, 'Everyone, can you chew it thoroughly? If you can chew it thoroughly, then race dragon boats and sing Chu songs, letting yourselves be free in the misty waves. There is no need to drink calamus wine or hang mugwort flags, and demons will naturally disappear. If you cannot chew it thoroughly, the small rice dumpling will block everyone's mouths!' Alas! Facing the abyss, there are endless sad things. Where can one find gold to cast Qu Yuan? Ascending the hall to preach. Where does life come from? The iron saw dances on the three platforms. Where does death go? The three platforms swallow the iron saw. Do not meet with brightness, do not meet with darkness. Cut off the pass at both ends, and silver flowers bloom like jade trees. It is laughable that the old Frozen Slave (Hanshanzi) did not release people, only knowing how to hold on. This mountain monk releases people today. Do you all understand? Alas! In the middle of the night, the stone man turns over. To whom can one tell a good dream? Ascending the hall to preach. Everywhere is talking about Chan (Zen) in a grand manner. This old monk often sleeps embracing white clouds. Today, I have been coaxed by others to walk to the Dharma hall for no reason. Calculating that there is no way to implement it, I have to take out the koans (Gateng) of the ancients and pick one out for everyone. A monk asked an ancient worthy (an ancient virtuous monk), 'What is Chan?' He replied, 'A monkey climbs a tree with its tail upside down.' Another monk asked, 'What is Chan?' He replied, 'Pouring oil on a raging fire.' Another monk asked, 'What is Chan?' He replied, 'A brick.' These three turning phrases are like a chicken-frightening rhinoceros horn, exquisite in all directions, like a large fire, unable to dwell, like a drum coated with poison, causing those who hear it to lose their lives. If you can penetrate these three sentences, then one thousand seven hundred old koans can be crushed with one pinch. But this old monk here is not like that. If someone asks what Chan is, then towards
道鳳山深處雨如煙。又問如何是禪。向道門前池水養新蓮。又問如何是禪。向道鷓鴣啼破白雲天。若會得老僧底。盡會得古人底。會得古人底。未必會得老僧底。若會得。老僧當別甑炊香飯供養你也(老僧底。老僧底。在者里在者里) 小參。直截根源。不存知解。當陽露出。不費纖毫。若也眨起眉毛。早成蹉過。才落擬議。便隔千山。所以睦州見僧來便掩門。魯祖見僧來便面壁。可謂真實相為。豈似我輩屙漉漉地。說三道四。問妙答元。祖師門下。成個甚麼。雖然。也須識古人誵訛始得。祇如魯祖面壁。羅山云。我當時見。好與五火抄。何故。為他解放不解收。元沙云。我當時見。也與五火抄。且道與羅山是同是別。二大老雖則各具手眼。檢點將來。總是借西家燈。照東家壁。山僧今日將三大老。各與五火抄。還會么。橫身當宇宙。誰是出頭人 小參。曲如箭。直如鉤。小是海。大是漚。蚯蚓跳過東海。跛鱉飛上雲霄。參 示眾。臨濟喝。收歸后架。德山棒。拋向前坑。不用從前殘羹餿飯。斬新條令一句作么生。只把一枝無孔笛。夜深吹徹紫霄穹 問洞山三十年鬼神尋不見。安平真人卻來乞和尚戒。此與古人是同是別。師曰。拯溺須臨水。嘯月卻登峰 問有道之臣。因甚不用。師曰。無渠著力處 問主人不出戶。如
【現代漢語翻譯】 現代漢語譯本： 道鳳山深處，煙雨濛濛。又問什麼是禪？（禪：一種通過冥想和內省來達到開悟的佛教修行方法）答道：門前的池水滋養著新生的蓮花。又問什麼是禪？答道：鷓鴣的啼叫聲劃破了白雲。如果領會得了老僧的禪意，就完全領會得了古人的禪意。領會得了古人的禪意，未必領會得了老僧的禪意。如果領會得了，老僧我當另起爐灶，煮香噴噴的米飯來供養你。（老僧的禪意，老僧的禪意，就在這裡，就在這裡）
小參（小參：一種禪宗的教學形式）。直截了當，探尋根源，不依賴知識和理解。當下顯露，不費絲毫力氣。如果稍微眨一下眼睛，就早已錯過了。才一落入思慮，便隔著千山萬水。所以睦州（睦州：唐代禪師陳尊宿）看見僧人來就關上門。魯祖（魯祖：可能是指六祖慧能）看見僧人來就面壁。這可謂是真誠相待。哪裡像我們這些人，啰啰嗦嗦地，說三道四，問玄妙答精微。祖師門下，能成就個什麼？雖然如此，也必須識得古人的錯誤之處才行。比如魯祖面壁，羅山（羅山：禪宗僧人）說：『我當時若見到，就給他五火抄（五火抄：一種嚴厲的懲罰）。』為什麼？因為他只知道放下，不知道收回。元沙（元沙：禪宗僧人）說：『我當時若見到，也給他五火抄。』那麼，他和羅山是相同還是不同呢？這兩位大德雖然各自具有手段和眼力，但仔細檢查起來，總是借用別人家的燈，照亮自己家的墻壁。山僧我今天將這三位大德，各給他們五火抄。會領會嗎？橫身擋住整個宇宙，誰是能出頭的人？
小參。彎曲如箭，筆直如鉤。小如大海，大如水泡。蚯蚓跳過東海，跛腳的鱉飛上雲霄。參（參：參禪，一種禪宗的修行方法）！
示眾。臨濟（臨濟：唐代禪師義玄）的棒喝，收歸后廚。德山（德山：唐代禪師宣鑒）的棒打，拋向前坑。不用從前的殘羹餿飯，嶄新的條令一句怎麼說？只用一支沒有孔的笛子，在深夜吹遍整個紫霄天。
問：洞山（洞山：唐代禪師良價）三十年鬼神都找不到他，安平真人卻來向和尚乞戒。這和古人是相同還是不同？師父說：『拯救溺水的人必須靠近水邊，對著月亮長嘯卻要登上山峰。』
問：有才能的大臣，為什麼不被任用？師父說：『沒有他能使力的地方。』
問：主人不出門，如同…… English version: In the depths of Daofeng Mountain, the rain is like mist. Again, what is Zen? (Zen: A school of Buddhism that emphasizes meditation and direct insight) It is said that the pond water in front of the gate nourishes new lotuses. Again, what is Zen? It is said that the cry of the partridge breaks through the white clouds. If you can understand the meaning of the old monk, you will completely understand the meaning of the ancients. If you understand the meaning of the ancients, you may not understand the meaning of the old monk. If you understand, I, the old monk, will start a new stove and cook fragrant rice to offer to you. (The old monk's meaning, the old monk's meaning, is here, is here)
Small Chan (Small Chan: A form of Zen teaching). Directly explore the root, without relying on knowledge and understanding. Reveal directly, without any effort. If you blink your eyes slightly, you have already missed it. As soon as you fall into thought, you are separated by thousands of mountains and rivers. Therefore, Muzhou (Muzhou: Chan Master Chen Zunsu of the Tang Dynasty) closes the door when he sees monks coming. Luzu (Luzu: Possibly referring to the Sixth Patriarch Huineng) faces the wall when he sees monks coming. This can be said to be sincere treatment. How can it be like us, rambling on, talking about this and that, asking about the mysterious and answering about the subtle. What can be achieved under the ancestral master's door? Although this is the case, one must also recognize the mistakes of the ancients. For example, Luzu facing the wall, Luoshan (Luoshan: A Zen monk) said, 'If I had seen him at that time, I would have given him five fire copies (five fire copies: a severe punishment).' Why? Because he only knows how to let go, but doesn't know how to take back. Yuansha (Yuansha: A Zen monk) said, 'If I had seen him at that time, I would have also given him five fire copies.' So, are he and Luoshan the same or different? Although these two great masters each have their own means and vision, upon careful inspection, they are always borrowing lamps from other people's houses to illuminate their own walls. Today, I, the mountain monk, will give each of these three great masters five fire copies. Can you understand? Blocking the entire universe, who is the one who can stand out?
Small Chan. Curved like an arrow, straight like a hook. Small like the sea, big like a bubble. An earthworm jumps over the East Sea, and a lame turtle flies into the clouds. Chan (Chan: Chan meditation, a method of Zen practice)!
Showing the assembly. Linji's (Linji: Chan Master Yixuan of the Tang Dynasty) shout, put away in the back kitchen. Deshan's (Deshan: Chan Master Xuanjian of the Tang Dynasty) stick, thrown into the front pit. No need for the previous leftovers, how to say a brand new decree? Just use a flute without holes to blow throughout the entire Zixiao Heaven in the deep night.
Question: Dongshan (Dongshan: Chan Master Liangjie of the Tang Dynasty) could not be found by ghosts and gods for thirty years, but the Anping Real Person came to ask the monk for precepts. Is this the same or different from the ancients? The master said, 'To save a drowning person, you must be near the water, but to howl at the moon, you must climb the peak.'
Question: Why are talented ministers not employed? The master said, 'There is no place for him to exert his strength.'
Question: The master does not go out, like...
【English Translation】 In the depths of Daofeng Mountain, the rain is like mist. Again, what is Zen? (Zen: A school of Buddhism that emphasizes meditation and direct insight) It is said that the pond water in front of the gate nourishes new lotuses. Again, what is Zen? It is said that the cry of the partridge breaks through the white clouds. If you can understand the meaning of the old monk, you will completely understand the meaning of the ancients. If you understand the meaning of the ancients, you may not understand the meaning of the old monk. If you understand, I, the old monk, will start a new stove and cook fragrant rice to offer to you. (The old monk's meaning, the old monk's meaning, is here, is here) Small Chan (Small Chan: A form of Zen teaching). Directly explore the root, without relying on knowledge and understanding. Reveal directly, without any effort. If you blink your eyes slightly, you have already missed it. As soon as you fall into thought, you are separated by thousands of mountains and rivers. Therefore, Muzhou (Muzhou: Chan Master Chen Zunsu of the Tang Dynasty) closes the door when he sees monks coming. Luzu (Luzu: Possibly referring to the Sixth Patriarch Huineng) faces the wall when he sees monks coming. This can be said to be sincere treatment. How can it be like us, rambling on, talking about this and that, asking about the mysterious and answering about the subtle. What can be achieved under the ancestral master's door? Although this is the case, one must also recognize the mistakes of the ancients. For example, Luzu facing the wall, Luoshan (Luoshan: A Zen monk) said, 'If I had seen him at that time, I would have given him five fire copies (five fire copies: a severe punishment).' Why? Because he only knows how to let go, but doesn't know how to take back. Yuansha (Yuansha: A Zen monk) said, 'If I had seen him at that time, I would have also given him five fire copies.' So, are he and Luoshan the same or different? Although these two great masters each have their own means and vision, upon careful inspection, they are always borrowing lamps from other people's houses to illuminate their own walls. Today, I, the mountain monk, will give each of these three great masters five fire copies. Can you understand? Blocking the entire universe, who is the one who can stand out? Small Chan. Curved like an arrow, straight like a hook. Small like the sea, big like a bubble. An earthworm jumps over the East Sea, and a lame turtle flies into the clouds. Chan (Chan: Chan meditation, a method of Zen practice)! Showing the assembly. Linji's (Linji: Chan Master Yixuan of the Tang Dynasty) shout, put away in the back kitchen. Deshan's (Deshan: Chan Master Xuanjian of the Tang Dynasty) stick, thrown into the front pit. No need for the previous leftovers, how to say a brand new decree? Just use a flute without holes to blow throughout the entire Zixiao Heaven in the deep night. Question: Dongshan (Dongshan: Chan Master Liangjie of the Tang Dynasty) could not be found by ghosts and gods for thirty years, but the Anping Real Person came to ask the monk for precepts. Is this the same or different from the ancients? The master said, 'To save a drowning person, you must be near the water, but to howl at the moon, you must climb the peak.' Question: Why are talented ministers not employed? The master said, 'There is no place for him to exert his strength.' Question: The master does not go out, like...
何見客。師曰。自有侍者在 問既是無垢凈光院。因甚又作浴堂。師曰。凈地恐迷人 問牛頭未見四祖時如何。師曰。破驢脊上足蒼蠅。曰見后如何。師曰。鐵牛背上無蚊蚋 僧參。便喝。師亦喝。僧亦喝。師亦又喝。僧復喝。師曰。饒你更喝八萬四千。不如還我未喝前一句。僧無語。師曰。掠虛頭漢。好與三十棒 師器宇峻特。通內外典。所著有䆿言禪余。內外集。及諸法語。生平慎重大法。行道三十年。未嘗輕易許可。
紹興府雲門顯聖湛然圓澄禪師
別號散木。會稽夏氏子。生而穎悟。具辨才。觸事解了。性不羈。親沒。投隱峰參唸佛是誰。三晝夜有省。趨似峰。峰叱之。退覺有物礙膺。脅不沾席者三年。一日聞僧誦傅大士偈。礙膺脫然。便能記持。解甚深義。受具云棲。掩關寶林。因憶乾峰舉一不得舉二話。豁然大悟。至半堂訪無念。問古人道。如紅爐上飛片雪相似。且道還具透關眼也未。念云。我不見有甚麼古人。師急指曰。背後底聻。念休去。適慈舟和尚來自京師。說法會稽止風涂。師以所得質之。舟問。止風涂向青山近。越王城畔滄海遙時如何。師曰。月穿滄海破。波斯不展眉。(大家草里輥)舟復以洞上宗旨。次序徴詰。師對以偈曰。五位君臣切要知。箇中何必待思惟。石女慣弄無絲線
【現代漢語翻譯】 現代漢語譯本 『如何看待來訪者？』 禪師說：『自有侍者在。』 『既然是無垢凈光院（比喻清凈之地），為何又設定浴堂（比喻方便法門）？』 禪師說：『清凈之地恐怕會迷惑人。』 『牛頭禪師（法融禪師）未見四祖道信禪師時如何？』 禪師說：『破驢脊背上滿是蒼蠅。』 『見后又如何？』 禪師說：『鐵牛背上沒有蚊蚋。』 有僧人前來參拜，立即大喝一聲。禪師也大喝一聲。僧人又喝一聲，禪師再次大喝。僧人又喝。禪師說：『饒恕你再喝八萬四千聲，也不如還我未喝之前的那一句。』 僧人無言以對。禪師說：『虛張聲勢的傢伙，該打三十棒！』 禪師器宇軒昂，通曉內外典籍。著有《䆿言禪余》、《內外集》以及各種法語。一生謹慎對待大法，修行三十年，從未輕易許可他人。
紹興府（南宋年號，1131-1162）雲門顯聖湛然圓澄禪師
別號散木，會稽（今浙江紹興）夏氏之子。天生聰穎，具有辯才，對事物理解透徹，性格不羈。父母去世后，投奔隱峰禪師參究『唸佛是誰』。三晝夜後有所領悟，趨近隱峰禪師，隱峰禪師呵斥他。退下後，覺得胸中如有物阻礙，三年時間脅不沾席。一日，聽到僧人誦讀傅大士的偈語，胸中阻礙豁然脫落，便能記住偈語，理解其中甚深的含義。在云棲寺受具足戒，閉關寶林寺。因憶起乾峰禪師『舉一不得舉二』的話頭，豁然大悟。到半堂拜訪無念禪師，問道：『古人說，如紅爐上飛片雪相似，且說還具備透關的眼力嗎？』 無念禪師說：『我沒見到有什麼古人。』 禪師急忙指著他的背後說：『背後那個呢？』 無念禪師不再作答。適逢慈舟和尚從京師而來，在會稽止風塗說法，禪師將自己的領悟向他請教。慈舟和尚問道：『止風涂靠近青山，越王城畔滄海遙遠，此時如何？』 禪師說：『月穿滄海破，波斯不展眉。（大家草里輥）』 慈舟和尚又以洞山宗的宗旨，依次提問。禪師用偈語回答說：『五位君臣切要知，箇中何必待思惟。石女慣弄無絲線。』
【English Translation】 English version 『How do you receive guests?』 The Master said, 『There are attendants here.』 『Since this is the Immaculate Pure Light Hall (an analogy for a pure place), why is there also a bathhouse (an analogy for expedient means)?』 The Master said, 『A pure place might confuse people.』 『What was Niu-tou (Master Fa-rong) like before he met the Fourth Patriarch Dao-xin?』 The Master said, 『The back of a broken donkey is covered with flies.』 『What was he like after he met him?』 The Master said, 『There are no mosquitoes on the back of an iron ox.』 A monk came to pay respects and immediately shouted. The Master also shouted. The monk shouted again, and the Master shouted again. The monk shouted again. The Master said, 『Even if you shout eighty-four thousand more times, it's not as good as returning to the phrase before I shouted.』 The monk was speechless. The Master said, 『You empty-headed fellow, you deserve thirty blows!』 The Master had a dignified appearance and was well-versed in both internal and external scriptures. He authored 『Spare Words on Chan,』 『Internal and External Collections,』 and various Dharma talks. Throughout his life, he treated the Great Dharma with caution, and after thirty years of practice, he never lightly gave permission to others.
Chan Master Zhanran Yuancheng of Yunmen Manifesting Holiness in Shaoxing Prefecture (Southern Song Dynasty, 1131-1162)
Also known as Sanmu, he was a son of the Xia family of Kuaiji (present-day Shaoxing, Zhejiang). He was born intelligent, with eloquence, and understood things thoroughly, with an uninhibited nature. After his parents passed away, he went to Master Yin-feng to investigate 『Who is reciting the Buddha's name?』 After three days and nights, he had some understanding. He approached Master Yin-feng, who scolded him. After retreating, he felt as if something was obstructing his chest, and for three years he did not lie down to sleep. One day, he heard a monk reciting a verse by Layman Fu Da-shi, and the obstruction in his chest suddenly disappeared, and he was able to remember the verse and understand its profound meaning. He received the full precepts at Yunqi Temple and entered seclusion at Baolin Temple. Recalling Master Qian-feng's saying, 『To raise one without raising two,』 he had a sudden enlightenment. He visited Master Wu-nian at Bantang and asked, 『The ancients said, like a snowflake flying on a red-hot stove, does it still have the eye to penetrate the barrier?』 Master Wu-nian said, 『I don't see any ancients.』 The Master quickly pointed behind him and said, 『What about the one behind you?』 Master Wu-nian did not answer. It happened that Abbot Ci-zhou came from the capital and was giving Dharma talks at Zhifengtu in Kuaiji. The Master consulted him about his understanding. Abbot Ci-zhou asked, 『Zhifengtu is close to the green mountains, and the Canghai Sea is far from the Yue Wang City, what is it like at this time?』 The Master said, 『The moon pierces and breaks the Canghai Sea, and the Persian does not raise his eyebrows. (Everyone rolls in the grass)』 Abbot Ci-zhou then questioned him in order about the tenets of the Dongshan School. The Master answered with a verse: 『The five ranks of sovereign and minister must be known, why must one wait to think about them? The stone woman is accustomed to playing with a threadless string.』
。木偶能提化外機。井底紅塵騰靄靄山頭白浪滾飛飛。誕生本是無功用。不覺天然得帝基。舟曰。子日後開兩片皮。截斷天下人舌頭有分在。遂命入室。印以偈曰。曹源一滴水。佛祖相分付。吾今授受時。大地為甘露。咄。五乳峰頭無鏃箭。射得南方半個兒。太史陶石簣。太學張浚元。請興復顯聖。住持三十年。在越祖庭。首稱其盛。師生平不為律縛。脫略儀軌。腸直如弦。舌快如矢。丙寅臘月朔。作付囑語數紙。四日過天華。示眾罷。有僧告假。師曰。老僧今日亦欲起程。晚復為眾垂語諄諄。至夜半丑時。右脅而寂。奉全身塔于顯聖之南山。世壽六十六。僧臘四十三 上堂。前山頭鴉鳴。後山頭鵲噪。祇者是○○。沉思即不妙。妙不妙。啞子吃黃連。有口不解道 上堂。喚二作三。指七為八。倒柄太阿。佛魔盡殺。卻憶東村王大娘。翻著西村李公襪。見者聞者皆笑殺。(解笑者是同參)拍手曰。噫嘻噓。阿喇喇(會么王大娘著自己鞋。西村李公著自己襪。從無此事) 晚參。舉鼓山赴閩王請因緣曰。一人死中得活。好手手中呈好手。一人半路抽身。得便宜處失便宜。雪峰道。好只箭。射入九重城裡去。早是拋鉤擲釣。孚上座云。待某甲勘過始得。盲龜跛鱉。納敗缺了也。孚趁至中路歸舉似雪峰。大似把髻投衙。峰云
。他有語在。須知不是好心。孚云。老凍膿猶有鄉情在。祇知貪程。不覺蹉路。峰便休。無齒大蟲。傷人不知痛。大眾。經山與么批判。久參上士。定知雪峰做處。若是初機。切不得向他三人分上著腳。直須自己有個活路始得(自己若無活路。爭明得他人優劣。者個公案。大慧捉得賊子。雲門捉得賊魁。可謂各具一隻眼矣。然畢竟事主分上。猶少檢點在。當時鼓山若是個咬人師子。待云。忽遇三軍圍繞時如何。劈面便與一掌。且教孚老頰上並雕兩行金印。看渠將甚面孔見人破戒。雖然直截提持。還有代孚老原罪底一語在。不得錯舉) 僧問。萬法歸一。一歸何處。師拈絲絳示之曰。此是杭州六分銀買得底 問南泉斬貓。意旨如何。師曰。莫謗他好。曰作么生得不謗去。師曰。蒼天蒼天(別云。老僧謗了也)問和尚常教人放下。未審放下個甚麼。師曰。優缽羅華。三千年開一度(別云。你無拄杖子。我奪卻你拄杖子) 問麻谷參章敬。章敬道是。意旨如何。師曰。拈一放一。不是好手(別云。你有拄杖子。我與你拄杖子) 僧問。如何是差別一著。師云。當斷不斷。(別云。是差別一著)僧無語。旁僧云。某甲斷得。師曰。作么生斷。(別。但目視之曰咦)僧云。適間肚飢吃飯。如今甚飽。師云。亦未斷得。(別云。你
【現代漢語翻譯】 現代漢語譯本： 他說過話。須知他不是好心。孚云（人名）。老凍膿還有鄉情在。只知道趕路，不覺得走錯了路。峰便休。無齒的老虎，傷人卻不知道痛。大眾，經過山與么批判。久參的上士，一定知道雪峰（地名）的做法。如果是初學者，千萬不能在他三人身上著腳。必須自己有個活路才行（自己如果沒有活路，怎麼能明白他人的優劣。這個公案，大慧（人名）捉住了賊子，雲門（人名）捉住了賊魁，可謂各具一隻眼了。然而畢竟在事主的分上，還少檢點。當時鼓山（地名）如果是個咬人的獅子，等云，『忽遇三軍圍繞時如何？』劈面就給他一掌，且教孚老（人名）臉上並雕兩行金印，看他用什麼面孔見人破戒。雖然直截了當的提持，還有代替孚老（人名）原罪的一句話在，不得錯舉）。 僧人問：『萬法歸一，一歸何處？』師父拿起絲絳給他看，說：『這是杭州（地名）用六分銀子買來的。』 問：『南泉（人名）斬貓，意旨如何？』師父說：『不要誹謗他好。』問：『怎麼才能不誹謗呢？』師父說：『蒼天蒼天（有人說：老僧誹謗了也）。』 問：『和尚常教人放下，不知道放下個什麼？』師父說：『優缽羅華（佛教用語，意為藍色蓮花），三千年開一度（有人說：你沒有拄杖子，我奪走你的拄杖子）。』 問：『麻谷（人名）參拜章敬（人名），章敬（人名）說是，意旨如何？』師父說：『拈一放一，不是好手（有人說：你有拄杖子，我給你拄杖子）。』 僧人問：『如何是差別一著？』師父說：『當斷不斷。（有人說：是差別一著）』僧人無語。旁邊的僧人說：『某甲斷得。』師父說：『怎麼斷？（有人只是看著他說：咦）』僧人說：『剛才肚子餓了吃飯，現在很飽。』師父說：『也未斷得。（有人說：你』
【English Translation】 English version: He had words to say. Know that he didn't have good intentions. Fuyun (person's name). The old frozen pus still has local feelings. He only knows how to rush on the journey, unaware of taking the wrong path. Feng then rests. A toothless tiger hurts people without knowing the pain. Everyone, after going through the mountain and criticizing like this. A senior scholar who has participated for a long time will definitely know what Xuefeng (place name) is doing. If it is a beginner, you must not put your feet on the three of them. You must have your own way to survive (if you don't have your own way to survive, how can you understand the merits and demerits of others. In this case, Dahui (person's name) caught the thief, and Yunmen (person's name) caught the thief leader, which can be said to have one eye each. However, after all, from the perspective of the person in charge, there is still a lack of inspection. At that time, if Gushan (place name) was a biting lion, waiting for Yun, 'What if you suddenly encounter the encirclement of the three armies?' He would slap him in the face, and also teach Fulao's (person's name) face to be engraved with two lines of golden seals, to see what face he would use to meet people who broke the precepts. Although it is a straightforward mention, there is still a sentence to replace Fulao's (person's name) original sin, and it must not be quoted wrongly). A monk asked, 'All dharmas return to one, where does one return?' The master picked up the silk tassel and showed it to him, saying, 'This was bought in Hangzhou (place name) for six fen of silver.' Asked, 'What is the meaning of Nanquan (person's name) cutting the cat?' The master said, 'Don't slander him.' Asked, 'How can one not slander?' The master said, 'Heaven, heaven (someone said: the old monk has slandered).' Asked, 'The monk often teaches people to let go, I wonder what to let go of?' The master said, 'Utpala (Buddhist term, meaning blue lotus), blooms once every three thousand years (someone said: you don't have a crutch, I'll take your crutch away).' Asked, 'Magu (person's name) visited Zhangjing (person's name), Zhangjing (person's name) said yes, what is the meaning?' The master said, 'Picking one up and putting one down is not a good hand (someone said: you have a crutch, I'll give you a crutch).' A monk asked, 'What is the difference?' The master said, 'Hesitation leads to failure. (Someone said: It's a difference)' The monk was speechless. A monk next to him said, 'I can break it.' The master said, 'How to break it? (Someone just looked at him and said: Hey)' The monk said, 'I was hungry just now and ate, now I am very full.' The master said, 'You haven't broken it yet. (Someone said: You'
得恁么無脊骨)雲和尚莫瞞人好(又代答云更與你一萬個未在) 云棲大師舉高峰海底泥牛話問師。師將旁僧推出。乃云。大眾證明 云棲大師示眾。亡僧遷化向甚麼處去。眾下語不契。師云。多謝和尚掛念。一眾改容(別云。將謂和尚記得) 僧問。如何是異類中行。師曰。輕打我。輕打我。一客云。我會也。我會也。師云。你作么會。客作驢鳴。師休去(彩雲端里仙人現。手把芙蓉扇遮面。急須著眼看仙人。莫看仙人手中扇) 吃芋次。問客。天是禪。地是禪。且道芋頭是禪不。客拈起芋頭。師曰未在。客云。師意如何。師拈起芋頭劈面擲(只合自打三拳。擲人作么) 麥浪靈虛侍次。師召麥浪。靈虛有吹毛偈。汝批判看。麥云。借吹毛劍看。靈以手作斫勢。麥云。是白鐵。靈云。我適才從橋上過。打碎了個缽盂。麥云。好敗缺。師曰。且喜靈虛腳跟穩密。其如麥浪氣宇如王 同陶石簣無念師向火次。石簣曰。無念師在。阿師得力句。乞為舉似。師曰。向火背猶寒 李次公居士問。老師還辨得某甲么。師云。你是個無主孤魂。石簣曰。他是有主底。師不答。次公云。老師安知某甲無主。(別云。你兩個都好一坑埋卻)師曰。好個有主底 麥浪舉。黃中丞訪少林和尚。未下轎便問。世尊生下。一手指天。一手指地。
【現代漢語翻譯】 現代漢語譯本： （得恁么無脊骨）雲和尚莫瞞人好（又代答云更與你一萬個未在）。云棲大師舉高峰海底泥牛的話問師。師將旁邊的僧人推出，然後說：『大眾證明。』 云棲大師向大眾開示：『亡故的僧人遷化後去了哪裡？』眾人回答都不合大師心意。大師說：『多謝和尚掛念。』一眾僧人改變了臉色（另一說法：『還以為和尚記得』）。 有僧人問：『如何是異類中行？』師父說：『輕打我，輕打我。』一位客人說：『我會了，我會了。』師父問：『你作么會？』客人學驢叫。師父作罷（彩雲端里仙人現，手把芙蓉扇遮面。急須著眼看仙人，莫看仙人手中扇）。 吃芋頭時，問客人：『天是禪，地是禪，那麼芋頭是禪嗎？』客人拿起芋頭。師父說：『未是。』客人說：『師父意下如何？』師父拿起芋頭劈面擲去（只合自打三拳，擲人作么）。 麥浪、靈虛侍奉師父。師父叫麥浪，說：『靈虛有吹毛偈，你批判看看。』麥浪說：『借吹毛劍看看。』靈虛用手作砍的姿勢。麥浪說：『是白鐵。』靈虛說：『我剛才從橋上過，打碎了個缽盂。』麥浪說：『好敗缺。』師父說：『且喜靈虛腳跟穩密，其如麥浪氣宇如王。』 與陶石簣、無念師一起烤火時，石簣說：『無念師在，阿師得力句，乞為舉似。』師父說：『向火背猶寒。』 李次公居士問：『老師還認得某甲（指自己）嗎？』師父說：『你是個無主孤魂。』石簣說：『他是有主的。』師父不回答。次公說：『老師怎麼知道某甲無主？』（另一說法：『你兩個都好一坑埋卻』）師父說：『好個有主底。』 麥浪舉例：黃中丞拜訪少林和尚，未下轎便問：『世尊生下，一手指天，一手指地，』
【English Translation】 English version: (Dén me wū jí gǔ) Yún héshàng mò mán rén hǎo (yòu dài dá yún gèng yǔ nǐ yī wàn gè wèi zài). Yunqi Dashi raised the story of Gaofeng's mud ox at the bottom of the sea and asked the master. The master pushed out the monk beside him and said, 'The assembly bears witness.' Yunqi Dashi instructed the assembly: 'Where does a deceased monk go after transmigration?' The assembly's answers did not meet the master's intention. The master said, 'Thank you for the abbot's concern.' The assembly changed their expressions (another version: 'I thought the abbot remembered'). A monk asked, 'What is it to walk among different kinds?' The master said, 'Lightly strike me, lightly strike me.' A guest said, 'I understand, I understand.' The master asked, 'How do you understand?' The guest brayed like a donkey. The master stopped (Amidst the colorful clouds, a celestial appears, holding a lotus fan to cover the face. Quickly look at the celestial, do not look at the fan in the celestial's hand). While eating taro, he asked the guest, 'Heaven is Chan (Zen), earth is Chan (Zen), then is the taro Chan (Zen)?' The guest picked up the taro. The master said, 'Not yet.' The guest said, 'What is the master's intention?' The master picked up the taro and threw it at his face (Should have hit himself three times, why throw it at others?). Mailang and Lingxu were serving the master. The master called Mailang and said, 'Lingxu has a 'Blowing Hair' verse, you critique it.' Mailang said, 'Let me see the 'Blowing Hair' sword.' Lingxu made a chopping gesture with his hand. Mailang said, 'It's white iron.' Lingxu said, 'I just crossed the bridge and broke a begging bowl.' Mailang said, 'What a bad defect.' The master said, 'Gladly, Lingxu's footing is steady, but Mailang's aura is like a king.' While warming themselves by the fire with Tao Shikui and Master Wunian, Shikui said, 'Master Wunian is here, please share your most powerful saying.' The master said, 'Even warming by the fire, the back is still cold.' Layman Li Cigong asked, 'Does the teacher still recognize me (mǒu jiǎ)?' The master said, 'You are a wandering ghost without a master.' Shikui said, 'He has a master.' The master did not answer. Cigong said, 'How does the teacher know that I have no master?' (Another version: 'You two are good to be buried in the same pit.') The master said, 'What a good one with a master.' Mailang cited: 'Huang Zhongcheng visited the Shaolin abbot. Before getting out of the sedan chair, he asked, 'When the World-Honored One (Shìzūn) was born, one hand pointed to the sky, and one hand pointed to the earth,'
雲門大師云。若被老僧看見。一棒打殺餵狗。我今日要一棒打殺和尚。和尚還作么生。少林無對。(代云。老僧不是世尊中丞照顧性命)若問和尚。作么生道。師云。待中丞腳跟點地。卻向他道(別云你要做雲門那) 問古人道。鴛鴦繡出從君看。不把金針度與人。三乘十二分教。一千七百公案。俱是鴛鴦。如何是金針。師拿起凈瓶云。者個是凈瓶。云者個亦是鴛鴦。不是金針。師云。卻被汝道著 六禺問。和尚未到此間。大眾未集法會。是何境界。師曰。門對陶公嶺。曰如何是法身。師曰。背倚秦望山。曰如何是法身向上事。師曰。開口道不得。曰道了也。師曰。好狗不逐塊 問世尊拈花是敗缺。和尚上堂。不惟拈槌豎拂。抑且說長道短。是敗缺不。師曰。被汝勘破。曰如何得無敗闕。師曰。吃三頓飯。曰猶是敗缺。師曰。吃飯又恁么去也。乃曰。師僧家不解息心。只管于自心起種種異見。若是坐得斷底。佛來也三十棒。魔來也三十棒。進云。既云坐斷。為甚麼用打。師曰。只為喚作佛。喚作魔。所以不得不打 師至杭城。文谷師等。數員知識。慧聞師等。數員法師。及縉紳護法。各命侍者持柬迎師。慧聞法師柬內云。今日大眾欲與和尚作家相見。和尚若來。已墮情識。和尚不來。猶缺慈悲。師閱畢。即將眾簡一齊
【現代漢語翻譯】 現代漢語譯本： 雲門大師說：『如果被老僧我看見，一棒打死餵狗。』我今天也要一棒打死和尚，和尚又該如何應對？少林寺沒有回答。（我代替回答：老僧我不是世尊，也不是中丞，需要照顧性命。）如果有人問和尚，該怎麼說？師父說：『等中丞的腳跟真正站穩了，再告訴他。』（另外有人說：你要做雲門嗎？） 有人問古人說：『鴛鴦繡出來任你觀看，卻不把金針傳授給人。』三乘十二分教（佛教的分類），一千七百則公案（佛教的典故），都是鴛鴦，什麼是金針呢？師父拿起凈瓶說：『這個是凈瓶。』又說：『這個也是鴛鴦，不是金針。』師父說：『卻被你猜中了。』 六禺問：『和尚您還沒到這裡，大眾還沒聚集舉行法會時，是什麼樣的境界？』師父說：『門對著陶公嶺。』問：『什麼是法身（佛的真身）？』師父說：『背靠著秦望山。』問：『什麼是法身向上之事？』師父說：『開口說不得。』問：『已經說了啊。』師父說：『好狗不追逐土塊。』 有人問：『世尊拈花（佛祖拈花微笑的典故）是敗筆嗎？和尚您上堂說法，不僅拈槌豎拂，而且說長道短，是敗筆嗎？』師父說：『被你識破了。』問：『如何才能沒有敗筆？』師父說：『吃三頓飯。』問：『仍然是敗筆。』師父說：『吃飯又該怎麼做呢？』於是說：『師僧們不明白如何息心，只管在自己的心中生起種種不同的見解。如果是能坐斷一切的，佛來了也打三十棒，魔來了也打三十棒。』有人進言：『既然說是坐斷，為什麼還要打？』師父說：『只因爲你稱之為佛，稱之為魔，所以不得不打。』 師父到了杭城，文谷師等幾位知識分子，慧聞師等幾位法師，以及縉紳護法，各自命令侍者拿著名帖迎接師父。慧聞法師的名帖上寫道：『今天大眾想要和和尚您以本來的面目相見。和尚您如果來，就已經落入情識；和尚您如果不來，又缺少慈悲。』師父看完后，就把所有的名帖一起燒掉。
【English Translation】 English version: Zen Master Yunmen said, 'If I, the old monk, were to see it, I would strike it dead with a staff and feed it to the dogs.' Today, I also want to strike a monk dead with a staff. How should the monk respond? Shaolin has no answer. (I will answer on their behalf: This old monk is not the World-Honored One, nor a high official, needing to protect his life.) If someone asks the monk, how should he answer? The Master said, 'Wait until the high official's feet are firmly on the ground, then tell him.' (Someone else said: Do you want to be Yunmen?) Someone asked, 'The ancients said, "The mandarin ducks are embroidered for you to see, but the golden needle is not passed on." The Three Vehicles and Twelve Divisions of teachings (Buddhist classifications), the seventeen hundred koans (Buddhist anecdotes), are all mandarin ducks. What is the golden needle?' The Master picked up a clean bottle and said, 'This is a clean bottle.' He also said, 'This is also a mandarin duck, not the golden needle.' The Master said, 'You've guessed it.' Liu Yu asked, 'Before the monk arrived here, before the assembly gathered for the Dharma meeting, what was the state of affairs?' The Master said, 'The door faces Taogong Ridge.' He asked, 'What is the Dharmakaya (Buddha's true body)?' The Master said, 'The back leans against Qinwang Mountain.' He asked, 'What is the matter beyond the Dharmakaya?' The Master said, 'It cannot be spoken.' He asked, 'It has already been spoken.' The Master said, 'A good dog does not chase after clods of dirt.' Someone asked, 'Was the World-Honored One's flower-offering (a reference to the Flower Sermon) a flaw? When the monk ascends the hall to preach, not only does he raise the mallet and whisk, but he also speaks of long and short, is that a flaw?' The Master said, 'You have seen through it.' He asked, 'How can one be without flaws?' The Master said, 'Eat three meals.' He asked, 'It is still a flaw.' The Master said, 'How should one eat then?' Then he said, 'Monks do not understand how to quiet their minds, and only give rise to various different views in their own minds. If one can cut off everything, then if the Buddha comes, strike him thirty blows; if the demon comes, strike him thirty blows.' Someone interjected, 'Since you say to cut it off, why strike?' The Master said, 'Only because you call it Buddha, call it demon, so one must strike.' When the Master arrived in Hangzhou, Wen Gu and other intellectuals, Dharma Master Huiwen and other Dharma Masters, as well as gentry protectors of the Dharma, each ordered their attendants to bring greeting cards to welcome the Master. Dharma Master Huiwen's card read, 'Today the assembly wishes to see the monk in his original state. If the monk comes, he has already fallen into emotions and perceptions; if the monk does not come, he lacks compassion.' After the Master read it, he burned all the cards together.
扯碎。厲聲云。者些客作漢。敢於老僧處納敗缺耶。師至即升堂正立。慧云。和尚莫要般門弄斧。師與一掌云。速道速道。慧面赤無語。師曰。死漢。文谷師遂率眾作禮 同達觀大師。月川和尚。大司成陶石簣。大中丞左心源。內翰黃慎軒。曾仲水。朱友石。玩月次。慎軒問。馬祖玩月因緣。乞師一語。師曰。你睡我立。不得為說。慎軒亟起謝過。(代云。睡底見立底)二師咸云。吾下語不如此人 巡漕蘇云浦問。鴛鴦繡出從君看。不把金針度與人。如何是金針。師曰。我在京都走一遭。未曾遇著一個人。蘇擬進語。師曰。金針失也 僧問。禮拜是。問訊是。師云。隨汝顛倒。(別云你且出去)僧便喝。師曰。成個甚麼。僧禮拜 推府黃橋海問。梵志與世尊論義。梵志拂袖而去。中途有省。(約云住住。你道他省個甚麼。待伊擬議。劈面便掌)謂弟子曰。我義兩處負墮。是見若受。負墮處粗。是見不受。負墮處細。(約住云道道。擬議便掌)如何是負墮處粗。負墮處細。(驢年去)師曰。連我也不會。(但召橋海。海應諾。曰是甚麼義。待擬議。揮曰去莫負墮)黃無語(兩個死漢) 推府李九嶷問。何故眾中無一人發問。師曰。他們都是佛。(別云放老僧自在)曰何謂也。師曰。問即落第二門。僧問曰。除卻門風方便
【現代漢語翻譯】 現代漢語譯本： 『扯碎。』 厲聲說：『這些做工的人，竟敢在老僧這裡矇混過關嗎？』 師父到后立即升座，端正站立。慧說：『和尚不要班門弄斧。』 師父打了他一掌，說：『快說，快說！』 慧面紅耳赤，無話可說。 師父說：『死人！』 文谷師於是率領眾人行禮，一同拜見達觀大師、月川和尚、大司成陶石簣、大中丞左心源、內翰黃慎軒、曾仲水、朱友石，一起賞月。 黃慎軒問：『馬祖（指馬祖道一，709-788）賞月的因緣是什麼？請師父開示。』 師父說：『你睡著我站著，不能為你解說。』 慎軒連忙起身謝罪。（代說：睡著的人看見站著的人）兩位師父都說：『我說的都不如這個人。』 巡漕蘇云浦問：『鴛鴦繡出從君看，不把金針度與人。』 如何是金針？ 師父說：『我在京都走了一遭，未曾遇到一個人。』 蘇正要說話，師父說：『金針丟了。』 僧人問：『禮拜是，問訊是？』 師父說：『隨你顛倒。』（另說：你且出去） 僧人便喝了一聲。 師父說：『成個什麼？』 僧人禮拜。 推府黃橋海問：『梵志（指印度婆羅門修行者）與世尊（指釋迦牟尼佛）論義，梵志拂袖而去，中途有所領悟。（大約說：住住，你說他領悟了什麼？等他要說話，劈面就是一掌）告訴弟子說：我的義理兩處都失敗了。如果接受這種見解，失敗的地方就粗糙；如果不接受這種見解，失敗的地方就細微。（大約住口說：道道，要說話就打）如何是失敗的地方粗糙，失敗的地方細微？』（等到驢年去吧） 師父說：『連我也不會。』（只是叫橋海，橋海答應，說是什麼意思？等他要說話，揮手說：去吧，不要失敗） 黃無語。（兩個死人） 推府李九嶷問：『為什麼眾人中沒有一個人發問？』 師父說：『他們都是佛。』（另說：放老僧自在） 說：『為什麼這樣說？』 師父說：『問就落入第二等了。』 僧人問：『除了門風方便（指禪宗的教化方式）』
【English Translation】 English version: 『Tear it up.』 He said sternly, 『These laborers dare to deceive the old monk?』 The master arrived and immediately ascended the platform, standing upright. Hui said, 『Monk, don't show off your axe at Lu Ban's door.』 The master slapped him and said, 『Speak quickly, speak quickly!』 Hui's face turned red, and he was speechless. The master said, 『Dead man!』 Master Wengu then led the crowd to pay respects, together with Master Daguan, Monk Yuechuan, Grand Secretary Tao Shikui, Grand Censor Zuo Xinyuan, Academician Huang Shenxuan, Zeng Zhongshui, Zhu Youshi, watching the moon together. Huang Shenxuan asked, 『What is the story of Mazu (referring to Mazu Daoyi, 709-788) enjoying the moon? Please enlighten us, Master.』 The master said, 『You sleep while I stand, I cannot explain it for you.』 Shenxuan quickly got up to apologize. (Instead of saying: The one who sleeps sees the one who stands) The two masters both said, 『My words are not as good as this person』s.』 Patrol Transport Officer Su Yunpu asked, 『The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to others.』 What is the golden needle? The master said, 『I walked around the capital, but I never met a single person.』 As Su was about to speak, the master said, 『The golden needle is lost.』 A monk asked, 『Is bowing right? Is greeting right?』 The master said, 『Do as you please.』 (Another said: You go out first) The monk then shouted. The master said, 『What does that accomplish?』 The monk bowed. Prefect Huang Qiaohai asked, 『A Brahmin (referring to an Indian Brahman ascetic) argued with the World-Honored One (referring to Shakyamuni Buddha), and the Brahmin flicked his sleeves and left, realizing something on the way. (Approximately saying: Stop, stop, what do you say he realized? Waiting for him to speak, a slap in the face) He told his disciples, 『My reasoning failed in two places. If this view is accepted, the place of failure is coarse; if this view is not accepted, the place of failure is subtle.』 (Approximately saying: Speak, speak, hit if you try to speak) What is the coarse place of failure, and the subtle place of failure?』 (Wait until the year of the donkey) The master said, 『Even I don't know.』 (Just call Qiaohai, Qiaohai answers, saying what does it mean? Waiting for him to speak, wave and say: Go, don't fail) Huang was speechless. (Two dead men) Prefect Li Jiuyi asked, 『Why is there no one asking questions in the crowd?』 The master said, 『They are all Buddhas.』 (Another said: Let the old monk be free) Said, 『Why do you say that?』 The master said, 『Asking falls into the second category.』 A monk asked, 『Except for the expedient methods of the school (referring to the teaching methods of Zen Buddhism)』
外。別有為人處么。師曰。我不如一切人。(別云老僧被你勘破)曰何故不如。師曰。他無方便 進士黃石思問。如何是殺人刀。(豎起拳頭曰道道)師曰。布鼓當軒誰敢擊。曰如何是活人劍。(豎起拳頭曰道道)師曰。雖然後學也堪為 問教中雲。懺者懺其前愆。悔者悔其後過。且如中間事作么生。師曰。只可自知(熟睡饒讇語) 福城寺山門回祿。僧問。盡道金剛不壞身。者四個漢那裡去了。(擒住云。阿誰恁么道。擬議痛與一掌)師曰。壞者不是金剛。曰者個聻。師曰。不可以色相見如來 海眼問。和尚到城中。穿得幾個髑髏。(劈面掌云穿得一個)師曰。兩三個。海伸手索云。將來與某甲看。師曰。從人索者。不是好手 僧問。某甲二六時中。不念佛。不參禪。不看教。不斷妄想。不取真如。(約云。住住莫費力)但饑來吃飯。困來打眠。任性自在。可合道不。(驢年夢見)師曰。彼圓覺性。非任有故。說名為病。曰如此則一切皆出四病不得。如何修行。師曰。一切眾生。皆證圓覺(說得道理好) 問有情化無情。佛性甚麼處去也。師曰。有情化無情。曰佛性聻。師云。甚麼處去也。進云。有情化有情。因甚麼會變化。師曰。有情化有情。僧不契 問乍會時有賓主否。師曰。賓主歷然。問還分別否。師曰。兩
【現代漢語翻譯】 現代漢語譯本 外。還有其他為人處世的方法嗎？ 師父說：『我不如任何人。』（別云老和尚被你識破了）問：『為什麼不如？』 師父說：『他沒有方便之法。』 進士黃石思問：『什麼是殺人刀？』（師父豎起拳頭說：『道道。』）師父說：『布鼓放在大門口，誰敢敲擊？』 問：『什麼是活人劍？』（師父豎起拳頭說：『道道。』）師父說：『即使是後學之人，也堪當此任。』 問：教義中說：『懺悔，是懺悔以前的過錯；悔改，是悔改以後的過錯。』那麼中間發生的事情怎麼辦？ 師父說：『只可自己知道。』（熟睡時說諂媚的話） 福城寺山門遭遇火災，僧人問：『都說金剛不壞之身，這四個大力士哪裡去了？』（抓住僧人說：『是誰這麼說的？再議論就狠狠地打一掌。』）師父說：『壞的不是金剛。』 問：『這個呢？』 師父說：『不可以色相見如來（Tathāgata）。』 海眼問：『和尚到城裡，穿過幾個骷髏？』（劈面一掌說：『穿過一個。』）師父說：『兩三個。』 海眼伸手索要說：『拿來給我看看。』 師父說：『向人索要的人，不是好手。』 僧人問：『我一天二十四小時，不念佛（Buddha），不參禪（Dhyana），不看經，不斷妄想，不求真如（Tathātā）。（約云：住住莫費力）只是餓了吃飯，困了睡覺，任性自在，可以合乎道嗎？』（驢年才能夢見）師父說：『那圓覺（Parinirvana）的本性，不是因為任性而有，所以說它是病。』 問：『如此說來，一切都逃不出四種病，如何修行？』 師父說：『一切眾生，都證得圓覺（Parinirvana）。』（說得道理好） 問：有情轉化為無情，佛性（Buddha-nature）到哪裡去了？ 師父說：『有情轉化為無情。』 問：『佛性（Buddha-nature）呢？』 師父說：『到哪裡去了？』 僧人進一步問：『有情轉化為有情，為什麼會變化？』 師父說：『有情轉化為有情。』 僧人不明白。 問：初次相會時，有賓主之分嗎？ 師父說：『賓主分明。』 問：『還分別嗎？』 師父說：『兩邊。』
【English Translation】 English version Outside. Are there other ways to conduct oneself? The master said, 'I am not as good as everyone.' (Old monk Bieyun has been seen through by you.) Asked, 'Why not as good?' The master said, 'He has no expedient means.' Jinshi (A successful candidate in the highest imperial examinations) Huang Shisi asked, 'What is the killing sword?' (The master raised his fist and said, 'Dao, dao.') The master said, 'Who dares to strike a cloth drum placed at the doorway?' Asked, 'What is the life-giving sword?' (The master raised his fist and said, 'Dao, dao.') The master said, 'Even a junior can be competent for this.' Asked, 'The teachings say, 'Repentance is repenting of past mistakes; remorse is regretting future transgressions.' Then what about the things that happen in between?' The master said, 'Only you can know.' (Speaking flattering words while sound asleep.) The mountain gate of Fucheng Temple was destroyed by fire. A monk asked, 'Everyone says the Vajra (Diamond) body is indestructible, where have those four strong men gone?' (Grabbing the monk and saying, 'Who said that? If you discuss it further, I will give you a hard slap.') The master said, 'What is destroyed is not Vajra (Diamond).' Asked, 'What about this one?' The master said, 'One cannot see the Tathāgata (Thus Come One) through form and appearance.' Haiyan asked, 'When the monk goes to the city, how many skulls does he pierce?' (Slapping him in the face and saying, 'Pierces one.') The master said, 'Two or three.' Haiyan reached out and demanded, 'Bring it here for me to see.' The master said, 'One who demands from others is not a good hand.' A monk asked, 'During the twenty-four hours of the day, I do not recite the name of Buddha (Buddha), do not practice Dhyana (meditation), do not read scriptures, do not cease delusional thoughts, and do not seek Tathātā (Suchness). (Approximately saying: Stop, stop, don't waste your effort.) I just eat when I am hungry, sleep when I am tired, and am free and unrestrained. Can this be in accordance with the Dao?' (You'll only dream of it in the year of the donkey.) The master said, 'That nature of Parinirvana (Perfect Enlightenment) is not because of being willful, so it is called a disease.' Asked, 'If that is the case, then everything cannot escape the four diseases. How should one cultivate?' The master said, 'All sentient beings attain Parinirvana (Perfect Enlightenment).' (Well said!) Asked, 'When sentient beings transform into non-sentient beings, where does the Buddha-nature (Buddha-nature) go?' The master said, 'Sentient beings transform into non-sentient beings.' Asked, 'What about the Buddha-nature (Buddha-nature)?' The master said, 'Where did it go?' The monk further asked, 'When sentient beings transform into sentient beings, why does transformation occur?' The master said, 'Sentient beings transform into sentient beings.' The monk did not understand. Asked, 'When first meeting, is there a distinction between guest and host?' The master said, 'The distinction between guest and host is clear.' Asked, 'Is there still discrimination?' The master said, 'Both sides.'
眼對兩眼(恁么道猶是賓) 問圓眼為何殼兒恁么大。核兒恁么小。師曰。位高者心必小(別云取核兒來看) 問性宗與相宗。是同是別。師曰。翻手覆手(別雲山僧無兩個舌頭) 問睡快活。講經快活。師曰。都快活。(別云都不快活)因快活在內在外。師云。窮則獨善其身。達則兼善天下。(別云苦苦)曰不要把我們儒書用。師云。我是尋常語。居士自作書會 問性宗緊要處。乞示一二。師曰。性宗無甚麼緊要處 問周海門相會否。師曰。常會。曰他是道學耶。是禪宗耶。師曰。道學。曰恁么則不合也。師云。在天而天。在人而人 張翰林問。世尊幾時升座。(未問已前)師云。居士甚處見世尊。士擬議。(過去了也)師曰。處尚不知。要問幾時 抱樸蓮問。香嚴上樹話。未審和尚有何方便通個訊息。師曰。我定是無命底。蓮曰。是則是。只是做性命不著。不算好漢 僧問殃崛持佛語往告女子。因何便生下。師曰。何曾生下曰。恁么則在腹中。好沒奈何。師曰。生下則不復更恁么也 師嘆曰。處世若探湯。不如歸去好。僧曰。到甚麼處去。師曰。知得底是我同參 僧問此身敗壞后。向甚麼處安身立命。師云。問者等大事。更禮三拜。不與你說。師云。止止是甚麼處安身。僧不解。師咄之。僧跪求示。師云。去。佛
【現代漢語翻譯】 眼對兩眼（這樣說還是賓）。問：圓眼的殼為什麼這麼大，核卻這麼小？師父說：地位高的人心胸必定狹小。（另說：拿核來看）。 問：性宗和相宗，是相同還是不同？師父說：翻手覆手。（另說：山僧沒有兩張嘴）。 問：睡覺快樂，還是講經快樂？師父說：都快樂。（另說：都不快樂）。因為快樂在內還是在外？師父說：窮困時就獨自修養自身，顯達時就兼善天下。（另說：苦啊苦）。說：不要把我們儒家的書拿來用。師父說：我是平常說話，居士自己會意。 問：性宗緊要處，請開示一二。師父說：性宗沒有什麼緊要處。 問：周海門相會嗎？師父說：常會。問：他是道學嗎？是禪宗嗎？師父說：道學。問：這樣則不合啊。師父說：在天就像天，在人就像人。 張翰林問：世尊什麼時候升座？（還沒問之前）師父說：居士在哪裡見到世尊？張翰林猶豫。（過去了啊！）師父說：處所尚且不知，還要問什麼時候。 抱樸蓮問：香嚴上樹的話，不知和尚有什麼方便通個訊息？師父說：我一定是沒命的人。抱樸蓮說：是這樣，只是做性命不著，不算好漢。 僧人問：鴦崛摩羅（Angulimala，以殺人手指做鬘的惡人，后被佛陀度化）持佛語去告訴女子，為什麼就生下來了？師父說：何曾生下？問：這樣則在腹中，好沒辦法。師父說：生下來則不再是這樣了。 師父嘆息說：處世如探沸水，不如歸去好。僧人問：到什麼地方去？師父說：知道底細的是我的同參。 僧人問：此身敗壞后，向什麼地方安身立命？師父說：問這樣的大事，再禮三拜，不與你說。師父說：止止，是什麼地方安身？僧人不解。師父呵斥他。僧人跪求開示。師父說：去，佛（Buddha，覺悟者）。
【English Translation】 Eye to eye (saying it this way is still a guest). Asked: Why is the shell of the round eye so big, but the kernel so small? The master said: Those in high positions must have small minds (another said: take the kernel to look at). Asked: Are the nature school (性宗, Xing Zong) and the appearance school (相宗, Xiang Zong) the same or different? The master said: Turning the hand over and turning the hand back. (Another said: This monk doesn't have two tongues). Asked: Is sleeping happy or lecturing on scriptures happy? The master said: Both are happy. (Another said: Neither is happy). Because is happiness inside or outside? The master said: When poor, cultivate oneself alone; when successful, benefit the world. (Another said: Bitter, bitter). Said: Don't use our Confucian books. The master said: I am speaking ordinary words, the layman understands it himself. Asked: The essential point of the nature school (性宗, Xing Zong), please enlighten me a little. The master said: The nature school (性宗, Xing Zong) doesn't have any essential point. Asked: Does Zhou Haimen meet? The master said: Often meets. Asked: Is he a follower of the Way (道學, Dao Xue)? Is he a follower of Zen (禪宗, Chan Zong)? The master said: A follower of the Way (道學, Dao Xue). Asked: In that case, they don't fit together. The master said: In heaven like heaven, in man like man. Hanlin Zhang asked: When did the World Honored One (世尊, Shi Zun) ascend the seat? (Before even asking) The master said: Where did the layman see the World Honored One (世尊, Shi Zun)? The scholar hesitated. (It's already passed!) The master said: The place is still unknown, and you want to ask when. Baopu Lian asked: Regarding Xiangyan's (香嚴, Xiang Yan) words about climbing a tree, I wonder if the monk has any convenient way to communicate the message? The master said: I must be someone without life. Baopu Lian said: That's right, but if you don't make your life, you're not a good man. A monk asked: Angulimala (鴦崛摩羅, Angulimala, a villain who made a garland of murdered people's fingers, later converted by the Buddha) took the Buddha's (佛, Buddha) words to tell the woman, why was she born? The master said: When was she born? Asked: In that case, she's in the belly, so helpless. The master said: If she's born, then it won't be like this anymore. The master sighed and said: Living in the world is like probing boiling water, it's better to go back. The monk asked: Go to what place? The master said: The one who knows the bottom line is my fellow practitioner. A monk asked: After this body is destroyed, where should I settle down? The master said: Asking about such a big matter, bow three more times, I won't tell you. The master said: Stop, stop, where is the place to settle down? The monk didn't understand. The master scolded him. The monk knelt down and begged for guidance. The master said: Go, Buddha (佛, Buddha, the enlightened one).
也奈何你不得 火頭問。灰塵滿天。何時得清凈去。師曰。且燒火 麥浪指南侍次。師召指南。老僧四大不和。汝能療之乎。(劈面一掌教伊和筋活血去)南云。蒼天蒼天。師復問麥。麥云。譫語作么。師云。不如者個不識字底(指南新婦子。麥浪老婆禪湛老破棺材。且抬放一邊) 雪庭參。禮拜起。便問和尚在此作么。師云殺人。(別云恭候撿點)雪云。有者等手段。(龍蛇易辨衲子難瞞)師云。五六年不見。只道你鼻孔向上了。元來猶作者般去就出去(中毒也不知) 問虎生七子。第幾個無尾巴。師曰。祇者個無尾巴。復頌曰。問答總無差。如將扇子遮。來人須覿面。莫看扇中花(別云七子且置。虎聻待伊擬議。劈面便掌) 僧問如何是一老。(豎起拳頭)師云。昔人猶在非昔人。自是兒童認不真。問如何一不老。(豎起拳頭)師云。除卻幻身見端的。不知誰是白頭翁。問如何是親人不得度。(豎起拳頭)師云。一念生心成掛礙。問如何是渠不度親人。(豎起拳頭)師云。全身放下孰為親。問如何是不借別人家裡物。(豎起拳頭)師云。有語還成妄。無言未是真。擬欲求元旨。直是眼中塵(五個拳頭。一個殺。一個活一個縱。一個奪。一個全殺全活全縱全奪有人檢點得出。破戒賞伊一頓拳頭。檢點不出。一頓拳頭
【現代漢語翻譯】 現代漢語譯本 也奈何你不得。火頭問：『灰塵滿天，何時才能清凈呢？』師父說：『先燒火吧。』 麥浪指南侍奉師父。師父叫指南，說：『老僧四大不調，你能醫治嗎？』（劈面就是一掌，教他活絡筋骨）指南說：『蒼天啊蒼天。』師父又問麥浪，麥浪說：『胡說八道什麼？』師父說：『還不如那個不識字的人。』（指南是新婦子，麥浪是老婆禪，都是些陳腐的東西，先放到一邊去） 雪庭來參拜。禮拜完畢，便問和尚：『您在這裡做什麼？』師父說：『殺人。』（另有人說：恭候您來檢查）雪庭說：『有這種手段。』（龍蛇容易分辨，修行人難以欺瞞）師父說：『五六年不見，還以為你鼻孔朝天了，原來還是這樣來來去去。』（中毒了也不知道） 有人問：『老虎生了七個孩子，第幾個沒有尾巴？』師父說：『就是這個沒有尾巴。』又作偈頌說：『問答總沒有差錯，就像用扇子遮住一樣。來人必須直面，不要看扇子中的花。』（另有人說：七個孩子先放一邊，老虎呢？等他猶豫，劈面就是一掌） 僧人問：『什麼是老？』（師父豎起拳頭）師父說：『過去的人還在，但已不是過去的人了，只是孩子們認不出來。』問：『什麼是不老？』（師父豎起拳頭）師父說：『除了虛幻的身體才能見到真實的，不知道誰是白頭翁。』問：『如何是親人卻無法度化？』（師父豎起拳頭）師父說：『一念生起就成了掛礙。』問：『如何是他不度化親人？』（師父豎起拳頭）師父說：『全身放下，誰是親人？』問：『如何是不借別人家裡的東西？』（師父豎起拳頭）師父說：『有話說出來就成了虛妄，沒有話說出來也不是真。想要尋求根本的旨意，就在眼前。』（五個拳頭，一個殺，一個活，一個縱，一個奪，一個全殺全活全縱全奪，有人能檢查出來嗎？檢查出來就賞他一頓拳頭，檢查不出來，也一頓拳頭）
【English Translation】 English version I also can't do anything with you. The fire attendant asked, 'The ashes fill the sky. When will it be clean?' The master said, 'Just keep the fire burning.' Mailang (name of a person) and Zhinan (name of a person) were serving the master. The master called Zhinan and said, 'The old monk's four elements are not in harmony. Can you cure it?' (He slapped him in the face to invigorate his muscles and bones.) Zhinan said, 'Oh heavens, oh heavens.' The master then asked Mailang, and Mailang said, 'What nonsense are you talking about?' The master said, 'It's not as good as that illiterate one.' (Zhinan is like a new bride, and Mailang is like old woman's Chan (Zen), all stale stuff. Let's put them aside for now.) Xueting (name of a person) came to pay respects. After bowing, he asked the monk, 'What are you doing here?' The master said, 'Killing people.' (Someone else said: 'Waiting for you to inspect.') Xueting said, 'There are such methods.' (Dragons and snakes are easy to distinguish, but practitioners are hard to deceive.) The master said, 'I haven't seen you for five or six years. I thought your nostrils were facing upwards, but it turns out you're still going back and forth like this.' (You don't even know you've been poisoned.) Someone asked, 'A tiger gave birth to seven cubs. Which one has no tail?' The master said, 'This one has no tail.' He also composed a verse: 'The answers are all correct, like using a fan to cover. The person must face it directly, don't look at the flowers in the fan.' (Someone else said: 'Let's put the seven cubs aside for now. What about the tiger? Wait for him to hesitate, and then slap him in the face.') A monk asked, 'What is old?' (The master raised his fist.) The master said, 'The person of the past is still here, but is no longer the person of the past. It's just that children can't recognize it.' Asked, 'What is not old?' (The master raised his fist.) The master said, 'Only by seeing the true nature beyond the illusory body can you know who is the old man with white hair.' Asked, 'How is it that relatives cannot be saved?' (The master raised his fist.) The master said, 'A single thought arises and becomes an obstacle.' Asked, 'How is it that he does not save relatives?' (The master raised his fist.) The master said, 'If you let go of everything, who is a relative?' Asked, 'How is it not borrowing things from someone else's house?' (The master raised his fist.) The master said, 'Speaking becomes false, not speaking is not true. If you want to seek the fundamental meaning, it is right before your eyes.' (Five fists, one kills, one gives life, one releases, one seizes, one completely kills, completely gives life, completely releases, completely seizes. Can anyone examine them? If they can, reward them with a beating. If they can't, also a beating.)
破戒自吃) 問德云常住妙高峰。善財如何參不見。師云。對面不相識。進云。如何別峰又見。師云。舉意便知有 僧問如何是空手把鋤頭。師云。有口不能道(別云空手來與你道) 僧問。如何是本分事。師云。穿衣吃飯(別云不是阇黎應問) 僧問。明知生死是不生之法。為甚麼卻被生死之所流轉。師曰。只是個數珠。(湛老與么答話。亦未在)曰某甲不會。師云。不會卻好(別云不會已被轉卻) 僧舉。鶴林素因僧敲門。素云。是誰。云是僧素云。非但是僧。佛來也不著。今問和尚。為甚麼不著。師云。當面被瞞又云。我當時若在。但云謝和尚慈悲 師一日作痛苦聲云。吾死即死矣。奈何先師事無下落處。眾中有體仁云。此事已有麥浪在。何出此言。師云。他于第二門頭即得。麥浪雲和尚失卻了也。師云。我失者一頂禪衣耳。此事如何失卻。麥云。一之已甚。師默然 居士問。父母未生前。請師道一句。師曰。不可全靠老僧(別云患聾么) 問如何是直下見性。師曰。者問也不少。曰不少個甚麼。師曰問我即不得 麥浪問。如何是善財參遍處。黑豆未生芽。師曰。不答。曰何故不答。師曰。答即芽生(爛已爛了說甚芽生) 問如何是妙性圓明。離諸名相。師拈拄杖云。者個喚作甚麼。曰拄杖子。師曰。又道離諸
{ "translations": [ "現代漢語譯本：", "（破戒自吃）問：德云常住妙高峰，善財（佛教故事人物，遍參諸善知識的童子）如何參不見？", "師（禪師）云：對面不相識。", "進云：如何別峰又見？", "師云：舉意便知有。", "僧問：如何是空手把鋤頭？", "師云：有口不能道（別云：空手來與你道）。", "僧問：如何是本分事？", "師云：穿衣吃飯（別云：不是阇黎（和尚）應問）。", "僧問：明知生死是不生之法，為什麼卻被生死之所流轉？", "師曰：只是個數珠。（湛老（某位禪師）這麼答話，亦未在）。", "曰：某甲（我）不會。", "師云：不會卻好（別云：不會已被轉卻）。", "僧舉：鶴林素因僧敲門，素（鶴林寺僧人）云：是誰？", "云：是僧。", "素云：非但是僧，佛來也不著。", "今問和尚：為什麼不著？", "師云：當面被瞞。", "又云：我當時若在，但云：謝和尚慈悲。", "師一日作痛苦聲云：吾死即死矣，奈何先師事無下落處。", "眾中有體仁云：此事已有麥浪在，何出此言？", "師云：他于第二門頭即得。", "麥浪云：和尚失卻了也。", "師云：我失者一頂禪衣耳，此事如何失卻？", "麥云：一之已甚。", "師默然。", "居士問：父母未生前，請師道一句。", "師曰：不可全靠老僧（別云：患聾么）。", "問：如何是直下見性？", "師曰：者問也不少。", "曰：不少個甚麼？", "師曰：問我即不得。", "麥浪問：如何是善財參遍處，黑豆未生芽？", "師曰：不答。", "曰：何故不答？", "師曰：答即芽生（爛已爛了說甚芽生）。", "問：如何是妙性圓明，離諸名相？", "師拈拄杖云：者個喚作甚麼？", "曰：拄杖子。", "師曰：又道離諸。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Question: (After breaking the precepts and eating) De Yun often resides at the summit of Mount Miao Gao (Mount Sumeru). Why can't Sudhana (a protagonist in the Gandavyuha Sutra) see him?", "Master (Zen Master) says: 'Though face to face, they do not recognize each other.'", "Further question: How can he be seen on another peak?", "Master says: 'With the slightest intention, one knows he is there.'", "A monk asks: What is it like to hold a hoe with empty hands?", "Master says: 'Having a mouth, one cannot speak of it.' (Another version: 'Coming with empty hands, I will speak to you.')", "A monk asks: What is one's fundamental duty?", "Master says: 'Wearing clothes and eating rice.' (Another version: 'This is not a question a Shramana (monk) should ask.')", "A monk asks: Knowing clearly that birth and death are the dharma of non-arising, why are we still subject to the cycle of birth and death?", "Master says: 'It is just like a string of prayer beads.' (Even if Elder Zhan (another Zen Master) answered in this way, it would not be sufficient.)", "The monk says: 'I do not understand.'", "Master says: 'It is good that you do not understand.' (Another version: 'Not understanding, you have already been turned.')", "A monk cites: At He Lin Temple, a monk knocks on the door. Su (a monk at He Lin Temple) asks: 'Who is it?'", "The monk replies: 'It is a monk.'", "Su says: 'Not only if it is a monk, but even if the Buddha comes, I will not let him in.'", "Now I ask the Abbot: Why not let him in?", "Master says: 'You are being deceived right in front of your face.'", "He also says: 'If I were there at that time, I would simply say: Thank you, Abbot, for your compassion.'", "One day, the Master makes a painful sound and says: 'My death is my death, but what a pity that my late teacher's affairs have no resolution.'", "Among the assembly, Ti Ren says: 'This matter already has Mai Lang (another monk) here. Why do you say such a thing?'", "Master says: 'He has already attained it at the second gate.'", "Mai Lang says: 'Abbot, you have lost it.'", "Master says: 'What I have lost is only a Zen robe. How can this matter be lost?'", "Mai says: 'It is already too much.'", "The Master remains silent.", "A layman asks: Before my parents were born, please, Master, say a word.", "Master says: 'You cannot rely entirely on this old monk.' (Another version: 'Are you deaf?')", "Question: What is directly seeing one's nature?", "Master says: 'That question is not small.'", "The monk says: 'What is not small?'", "Master says: 'You cannot ask me.'", "Mai Lang asks: What is it like when Sudhana has visited all places, and black beans have not yet sprouted?", "Master says: 'I will not answer.'", "The monk says: 'Why will you not answer?'", "Master says: 'Answering would cause the sprouts to grow.' (Rotten, already rotten, what sprouts are you talking about?)", "Question: What is the wonderful nature, perfect and bright, apart from all names and forms?", "Master picks up his staff and says: 'What do you call this?'", "The monk says: 'A staff.'", "Master says: 'You just said it is apart from all.'" ] }
名相(互相鈍置) 問智不到處。作么生宗。師曰。切忌道著。曰拈槌豎拂。言談語句。都是智。如何是不到處。師曰。此是甚麼人語我不記得。汝試舉看。曰此是智。如何是不到處。師曰。汝欠伶俐。何不審他來歷。(直饒審得。也是鬼家活計)良久曰。汝更要問那。僧擬舉口。師推開入室 問既是師子兒。為甚卻被狐貍咬。師云。被汝一問。直得口塞。(別云阇黎莫瞌睡)曰為甚如此。師曰。若是師子。決不逐塊(湛老只曉得師子不逐塊。未識得狐貍咬人在。我道學人是師子。只因瞌睡。師家是野狐。卻解惺惺) 師開法雲門。時麥浪在云棲。大眾以書招之。麥即以白紙一幅封固。如回書式。上寫偈一首。偈曰上覆雲門眾古錐。陳年故紙漫躊躇。假饒透過三千則。猶有云棲一紙書。眾人不憤。且不知所措。(偌大雲門無一僧。可嘆)即以呈師。師即拈來。中扯一孔云。大眾證明。老僧透過去也。眾如言寄去。麥即至 明翮問。亙古亙今。我信無有第二人。為甚麼公案透不得。師曰。汝有甚麼公案透不得。舉來看。翮擬開口師曰去去汝不是好人 問頻呼小玉原無事。祇要檀郎認得聲。如何是聲。師曰。者個不是聲(別云老僧不問) 僧問。不落生滅時如何。(擒住云道道擬議即打出)師曰。不答。曰豈無方便。師曰
【現代漢語翻譯】 現代漢語譯本 名相(互相耽誤)問：『智慧達不到的地方，該如何立宗？』 師父說：『切記不要說出來。』 僧人說：『拈起槌子，豎起拂塵，言談語句，都是智慧，什麼是智慧達不到的地方？』 師父說：『這是什麼人的話？我不記得了，你試著說來聽聽。』 僧人說：『這是智慧，什麼是智慧達不到的地方？』 師父說：『你不夠伶俐，為何不審察它的來歷？』（即使審察到了，也是鬼家的活計） 過了很久，師父說：『你還要問什麼？』 僧人剛要開口，師父推開他，進入室內。 僧人問：『既然是師子（獅子，比喻有力量的人）之子，為什麼卻被狐貍咬？』 師父說：『被你一問，直接啞口無言。』（另有人說：『阇黎（和尚）不要打瞌睡』） 僧人說：『為什麼會這樣？』 師父說：『如果是師子（獅子），決不會追逐土塊。』（湛老只懂得師子（獅子）不追逐土塊，不認識狐貍咬人。我說學人是師子（獅子），只因爲打瞌睡，師父是野狐，卻懂得惺惺作態） 師父在雲門開法，當時麥浪在云棲，大眾用書信招請他。麥浪就用白紙一幅封好，像回信一樣，上面寫了一首偈語。偈語說：『稟告雲門眾位老古錐（老修行），陳年舊紙慢慢思量。即使透過三千則公案，還有云棲這一紙書。』眾人不服氣，也不知道該怎麼辦。（偌大的雲門竟然沒有一個僧人能理解，可嘆） 於是把信呈給師父，師父拿來，在中間扯了一個孔，說：『大眾證明，老僧我透過去了。』 眾人按照師父說的寄去，麥浪就來了。 明翮問：『亙古亙今，我相信沒有第二人，為什麼公案卻無法透徹？』 師父說：『你有什麼公案無法透徹？說來聽聽。』 明翮剛要開口，師父說：『去去，你不是好人。』 僧人問：『頻頻呼喚小玉，原本沒有事，只要檀郎（情郎）認得聲音。什麼是聲音？』 師父說：『這個不是聲音。』（另有人說：『老僧不問』） 僧人問：『不落入生滅時，如何？』（擒住他說：『道道，一擬議就打出去』） 師父說：『不回答。』 僧人說：『難道沒有方便之法嗎？』 師父說：
【English Translation】 English version A monk named Xiang (mutually delaying each other) asked: 'Where wisdom does not reach, how should one establish the principle?' The Master said: 'Absolutely avoid speaking of it.' The monk said: 'Raising the mallet, holding up the whisk, words and phrases, all are wisdom. What is the place where wisdom does not reach?' The Master said: 'Whose words are these? I don't remember. Try to say them again.' The monk said: 'This is wisdom. What is the place where wisdom does not reach?' The Master said: 'You are not clever enough. Why don't you examine its origin?' (Even if you examine it, it's still the work of ghosts.) After a long time, the Master said: 'What else do you want to ask?' As the monk was about to speak, the Master pushed him away and entered the room. A monk asked: 'Since it is the son of a Shizi (lion, metaphor for a powerful person), why is he bitten by a fox?' The Master said: 'Being asked by you, I am rendered speechless.' (Another said: 'Dhyana Master, don't doze off.') The monk said: 'Why is it so?' The Master said: 'If it is a Shizi (lion), it will never chase after clods of earth.' (Chan Master Zhan only knows that the Shizi (lion) does not chase after clods of earth, but does not recognize the fox biting people. I say that the student is the Shizi (lion), only because he is dozing off. The Master is a wild fox, but knows how to pretend to be awake.) The Master opened the Dharma at Yunmen. At that time, Mai Lang was at Yunqi. The assembly invited him with a letter. Mai then sealed a piece of white paper, like a reply, and wrote a verse on it. The verse said: 'Reporting to the old fogeys of the Yunmen assembly, pondering over old papers for years. Even if you penetrate three thousand cases, there is still this one paper from Yunqi.' The crowd was indignant and didn't know what to do. (Such a large Yunmen has not a single monk who understands, alas!) So they presented the letter to the Master, who took it and tore a hole in the middle, saying: 'The assembly testifies, this old monk has passed through.' The assembly sent it as the Master said, and Mai arrived. Ming He asked: 'From beginningless time to endless time, I believe there is no second person. Why can't the case be penetrated?' The Master said: 'What case do you have that cannot be penetrated? Tell me about it.' As Ming He was about to speak, the Master said: 'Go away, you are not a good person.' A monk asked: 'Calling Xiaoyu frequently, originally there is nothing, only wanting the beloved to recognize the voice. What is the voice?' The Master said: 'This is not the voice.' (Another said: 'The old monk does not ask.') A monk asked: 'How is it when not falling into arising and ceasing?' (Catch him and say: 'Speak, speak, if you deliberate, I will hit you.') The Master said: 'I will not answer.' The monk said: 'Is there no expedient means?' The Master said:
。方便即生滅也(好個問頭被湛老鈍置了也) 問木叉和尚道。道得也叉下死。道不得也叉下死。當時若問和尚。作么生。師曰。者野狐精。又。云我定是沒有性命底 僧問。無夢無想。如何是某甲主人。師云。你名甚麼。僧云。大化。師曰。你且去 僧問馬師一喝。百丈三日耳聾。為復明大機。明大用。(劈頭一棒。問伊是大機。是大用。伊若擬答。連棒打出)師曰。一般米麵。曰意旨如何。師曰。由人造作(湛老孤負此僧去也) 僧問某甲昨日洗浴。得個境界。祇是說不出。師指童子曰。是伊也知得么。曰他也知得。師曰。若是知得。決定不隨人所轉 僧問離心意識參。絕聖凡路學。且如心意識作么生離。師曰。將心識來我為汝離。曰將不得來。師曰。既將不得來。用離作么(葛藤不了) 明翮問。某甲看個放下拂子因緣。(驀面掌云錯) 只是教人休去。歇去莫住化城。是否。師曰。不是。你看他古人問如何是法身。豎起拂子。如何是法身向上事。放下拂子。豈可作放下論耶。若真正悟明。放下不放下。總是閑話。所以道。末後一著。始到牢關。絕後再蘇欺君不得(葛藤遍地) 問如何是超然不借借。師云。我聽不清。你再問看。曰學人不肯在。師云。者是借。僧喝師云。猶是借。僧又喝。師云。三喝四喝後作
【現代漢語翻譯】 現代漢語譯本 『方便』就是生滅（好一個問題，被湛老給耽誤了）。有人問木叉和尚：『說得出來，也要被叉死；說不出來，也要被叉死。』當時如果問和尚，該怎麼說？師父說：『這個野狐精。』又說：『我一定是沒有任何性命的。』 有僧人問：『無夢無想，如何是某甲（某甲指代自己）的主人？』師父說：『你叫什麼名字？』僧人說：『大化。』師父說：『你且去吧。』 有僧人問：『馬祖（709-788）一喝，百丈（749-814）三日耳聾，是表明大機，還是表明大用？』（劈頭一棒，問他是大機，還是大用，他如果想回答，就連棒打出去）師父說：『一般米麵。』僧人說：『意旨如何？』師父說：『由人造作。』（湛老辜負了這個僧人） 有僧人問：『某甲昨日洗浴，得到一個境界，只是說不出來。』師父指著童子說：『是他也知道嗎？』僧人說：『他也知道。』師父說：『如果他知道，決定不會隨人所轉。』 有僧人問：『離心意識參，絕聖凡路學，那麼心意識該怎麼離？』師父說：『將心識拿來，我為你離。』僧人說：『拿不來。』師父說：『既然拿不來，用離做什麼？』（葛藤不了） 明翮問：『某甲看一個放下拂子的因緣。』（劈頭一掌，說錯了）『只是教人休去，歇去，莫住化城，是這樣嗎？』師父說：『不是。你看他古人問如何是法身，豎起拂子；如何是法身向上事，放下拂子。豈可作放下論嗎？若真正悟明，放下不放下，總是閑話。所以說，末後一著，始到牢關，絕後再蘇欺君不得。』（葛藤遍地） 有人問：『如何是超然不借借？』師父說：『我聽不清，你再問問看。』僧人說：『學人不肯在。』師父說：『這是借。』僧人喝了一聲，師父說：『猶是借。』僧人又喝了一聲，師父說：『三喝四喝后怎麼樣？』
【English Translation】 English version 'Convenience' is also arising and ceasing (What a question, ruined by Old Zhan). Someone asked Monk Mucha: 'If you can say it, you will be killed by the fork; if you can't say it, you will be killed by the fork.' If you were to ask the monk at that time, what would you say? The master said: 'This wild fox spirit.' And said: 'I must not have any life.' A monk asked: 'Without dreams or thoughts, what is the master of Moujia (Moujia refers to oneself)?' The master said: 'What is your name?' The monk said: 'Dahua.' The master said: 'You may go.' A monk asked: 'Mazu's (709-788) shout caused Baizhang (749-814) to be deaf for three days. Does it indicate great function?' (A blow to the head, asking if it is a great opportunity or a great function. If he intends to answer, strike him out with the stick) The master said: 'Ordinary rice and flour.' The monk said: 'What is the meaning?' The master said: 'Made by people.' (Old Zhan has failed this monk) A monk asked: 'Moujia took a bath yesterday and obtained a state, but I can't express it.' The master pointed to the boy and said: 'Does he also know?' The monk said: 'He also knows.' The master said: 'If he knows, he will definitely not be swayed by others.' A monk asked: 'Separating from consciousness to participate, cutting off the path of sages and ordinary people to learn, then how should consciousness be separated?' The master said: 'Bring your consciousness, and I will separate it for you.' The monk said: 'I can't bring it.' The master said: 'Since you can't bring it, what's the point of separating it?' (The tangle is endless) Minghe asked: 'Moujia is looking at the cause and effect of putting down the whisk.' (A slap in the face, saying it's wrong) 'Is it just teaching people to rest, stop, and not dwell in the illusory city?' The master said: 'No. Look at how the ancients asked what the Dharmakaya is, and raised the whisk; what is the matter beyond the Dharmakaya, and put down the whisk. How can it be discussed as putting down? If you truly understand, putting down or not putting down is all idle talk. Therefore, it is said that the last step is the beginning of reaching the firm gate, and deceiving the ruler is not allowed after resurrection.' (The tangle is everywhere) Someone asked: 'What is transcendence without borrowing?' The master said: 'I can't hear clearly, ask again.' The monk said: 'The student is unwilling to be in.' The master said: 'This is borrowing.' The monk shouted, and the master said: 'Still borrowing.' The monk shouted again, and the master said: 'What happens after three or four shouts?'
么生。僧拜云。推散大眾去也。師曰。三十棒且待別時 首座問。未有之言。請和尚道。師曰。寧可截舌。不犯國諱 僧問。如何是大用。師曰。打殺千萬人不名性燥漢(別云間言語) 麥浪問。如何是無住本。師舉起拂子。麥云。無住還有本么。師云。汝適才問甚麼。麥云。無住本。師云。還有本么。麥禮拜(大家草里輥) 麥浪問。如何是三界惟心。萬法惟識。師云。汝年多少。麥云。與和尚同條生。不同條死。師云。三界惟心。萬法惟識 師上堂。舉無縫塔話。下座后。素源問麥浪。如何是無縫塔。麥與一掌。復生問麥。如何是無縫塔麥云。明日來向汝道。湛源問麥。如何是無縫塔。麥云。問取和尚去。三人入方丈舉前話。師以三人初心者。曲陳其事。麥云。他日有人罵老和尚扯葛藤在。師云。你若他日罵我我即今合掌禮拜 師問麥浪。在庵中作甚麼。麥云。種田。師云。何不來此隨眾。麥云。爭似種田博飯吃。師云。是何田地。便作此說。麥云。和尚是何田地。師云。也不可草草。麥云。和尚也不可草草。和尚若不草草。如何便說某甲草草。師休去(老葛藤生嫩葛藤) 師舉婆子燒庵話擬問麥浪。(劈面掌云者臭老婆)麥抱住師云。正恁么時如何師云。他也恁么。你也恁么。不知弄到甚麼。麥云。他是恁么我
【現代漢語翻譯】 現代漢語譯本 僧人問道：『什麼是么生？』（么生：方言，意為『什麼』） 僧人行禮說：『請師父遣散大眾。』 師父說：『這三十棒且留待以後再打。』 首座問：『未曾有過的言語，請和尚開示。』 師父說：『寧可割掉舌頭，也不觸犯國諱。』 僧人問道：『如何是最大的作用？』 師父說：『打殺千萬人也不算性情暴躁的人。』（別云間言語） 麥浪問道：『如何是無住的根本？』 師父舉起拂子。 麥浪說：『無住還有根本嗎？』 師父說：『你剛才問什麼？』 麥浪說：『無住的根本。』 師父說：『還有根本嗎？』 麥浪行禮。（大家草里輥） 麥浪問道：『如何是三界唯心，萬法唯識？』（三界：欲界、色界、無色界；萬法：宇宙間的一切事物；唯心：一切由心所造；唯識：一切由識所變） 師父說：『你多大年紀了？』 麥浪說：『與和尚同年出生，不同年去世。』 師父說：『三界唯心，萬法唯識。』 師父上堂，舉無縫塔的話。 下座后，素源問麥浪：『如何是無縫塔？』（無縫塔：比喻沒有破綻，圓滿無缺的境界） 麥浪打了他一掌。 復生問麥浪：『如何是無縫塔？』 麥浪說：『明天來告訴你。』 湛源問麥浪：『如何是無縫塔？』 麥浪說：『問和尚去。』 三人進入方丈室，舉出之前的話。 師父認為三人是初學者，詳細地陳述了這件事。 麥浪說：『將來有人會罵老和尚扯葛藤。』（扯葛藤：比喻糾纏不清，沒有結果） 師父說：『你如果將來罵我，我現在就合掌禮拜。』 師父問麥浪：『在庵中做什麼？』 麥浪說：『種田。』 師父說：『為什麼不來這裡隨眾？』 麥浪說：『不如種田能博飯吃。』 師父說：『是什麼田地，便說出這樣的話？』 麥浪說：『和尚是什麼田地？』 師父說：『也不可草草了事。』 麥浪說：『和尚也不可草草了事。和尚若不草草了事，如何便說我草草了事？』 師父沉默不語。（老葛藤生嫩葛藤） 師父舉婆子燒庵的話，打算問麥浪。（劈面掌云者臭老婆） 麥浪抱住師父說：『正在這個時候如何？』 師父說：『他也這樣，你也這樣，不知弄到什麼地步。』 麥浪說：『他是這樣，我』
English version A monk asked: 'What is 'me sheng'?' ('Me sheng': dialect, meaning 'what') The monk bowed and said: 'Please, Master, dismiss the assembly.' The Master said: 'These thirty blows will be kept for another time.' The chief monk asked: 'Please, Master, speak words that have never been spoken before.' The Master said: 'I would rather cut off my tongue than violate the national taboo.' A monk asked: 'What is the greatest function?' The Master said: 'Killing thousands of people does not make one a hot-tempered person.' (Bie Yun Jian's words) Mai Lang asked: 'What is the root of non-abiding?' The Master raised his whisk. Mai said: 'Does non-abiding still have a root?' The Master said: 'What did you just ask?' Mai said: 'The root of non-abiding.' The Master said: 'Does it still have a root?' Mai bowed. (Everyone rolls in the grass) Mai Lang asked: 'What is the meaning of 'the three realms are only mind, and all dharmas are only consciousness'?' (Three Realms: Desire Realm, Form Realm, Formless Realm; All Dharmas: all things in the universe; Only Mind: everything is created by the mind; Only Consciousness: everything is transformed by consciousness) The Master said: 'How old are you?' Mai said: 'I was born in the same year as the Master, but I will die in a different year.' The Master said: 'The three realms are only mind, and all dharmas are only consciousness.' The Master ascended the hall and spoke about the seamless pagoda. After descending from the seat, Su Yuan asked Mai Lang: 'What is the seamless pagoda?' (Seamless Pagoda: a metaphor for a state of perfection without flaws) Mai Lang slapped him. Fu Sheng asked Mai: 'What is the seamless pagoda?' Mai said: 'I will tell you tomorrow.' Zhan Yuan asked Mai: 'What is the seamless pagoda?' Mai said: 'Go ask the Master.' The three people entered the abbot's room and brought up the previous conversation. The Master, considering the three to be beginners, explained the matter in detail. Mai said: 'In the future, someone will scold the old Master for tangling the kudzu vine.' (Tangling the kudzu vine: a metaphor for getting entangled and not achieving any results) The Master said: 'If you scold me in the future, I will now put my palms together and bow.' The Master asked Mai Lang: 'What are you doing in the hermitage?' Mai said: 'Farming.' The Master said: 'Why don't you come here and join the assembly?' Mai said: 'It's better to farm and earn a living.' The Master said: 'What kind of field is it that you speak such words?' Mai said: 'What kind of field is the Master?' The Master said: 'It cannot be done carelessly.' Mai said: 'The Master also cannot do things carelessly. If the Master does not do things carelessly, how can you say that I do things carelessly?' The Master remained silent. (Old kudzu vines grow new kudzu vines) The Master cited the story of the old woman burning the hermitage, intending to ask Mai Lang. (Slapping the face of the stinky old woman) Mai Lang hugged the Master and said: 'What about at this very moment?' The Master said: 'She is like that, you are like that, I don't know what it will lead to.' Mai said: 'She is like that, I am'
【English Translation】 A monk asked: 'What is 'me sheng'?' ('Me sheng': dialect, meaning 'what') The monk bowed and said: 'Please, Master, dismiss the assembly.' The Master said: 'These thirty blows will be kept for another time.' The chief monk asked: 'Please, Master, speak words that have never been spoken before.' The Master said: 'I would rather cut off my tongue than violate the national taboo.' A monk asked: 'What is the greatest function?' The Master said: 'Killing thousands of people does not make one a hot-tempered person.' (Bie Yun Jian's words) Mai Lang asked: 'What is the root of non-abiding?' The Master raised his whisk. Mai said: 'Does non-abiding still have a root?' The Master said: 'What did you just ask?' Mai said: 'The root of non-abiding.' The Master said: 'Does it still have a root?' Mai bowed. (Everyone rolls in the grass) Mai Lang asked: 'What is the meaning of 'the three realms are only mind, and all dharmas are only consciousness'?' (Three Realms: Desire Realm, Form Realm, Formless Realm; All Dharmas: all things in the universe; Only Mind: everything is created by the mind; Only Consciousness: everything is transformed by consciousness) The Master said: 'How old are you?' Mai said: 'I was born in the same year as the Master, but I will die in a different year.' The Master said: 'The three realms are only mind, and all dharmas are only consciousness.' The Master ascended the hall and spoke about the seamless pagoda. After descending from the seat, Su Yuan asked Mai Lang: 'What is the seamless pagoda?' (Seamless Pagoda: a metaphor for a state of perfection without flaws) Mai Lang slapped him. Fu Sheng asked Mai: 'What is the seamless pagoda?' Mai said: 'I will tell you tomorrow.' Zhan Yuan asked Mai: 'What is the seamless pagoda?' Mai said: 'Go ask the Master.' The three people entered the abbot's room and brought up the previous conversation. The Master, considering the three to be beginners, explained the matter in detail. Mai said: 'In the future, someone will scold the old Master for tangling the kudzu vine.' (Tangling the kudzu vine: a metaphor for getting entangled and not achieving any results) The Master said: 'If you scold me in the future, I will now put my palms together and bow.' The Master asked Mai Lang: 'What are you doing in the hermitage?' Mai said: 'Farming.' The Master said: 'Why don't you come here and join the assembly?' Mai said: 'It's better to farm and earn a living.' The Master said: 'What kind of field is it that you speak such words?' Mai said: 'What kind of field is the Master?' The Master said: 'It cannot be done carelessly.' Mai said: 'The Master also cannot do things carelessly. If the Master does not do things carelessly, how can you say that I do things carelessly?' The Master remained silent. (Old kudzu vines grow new kudzu vines) The Master cited the story of the old woman burning the hermitage, intending to ask Mai Lang. (Slapping the face of the stinky old woman) Mai Lang hugged the Master and said: 'What about at this very moment?' The Master said: 'She is like that, you are like that, I don't know what it will lead to.' Mai said: 'She is like that, I am'
是那麼。不知弄到甚麼。(別云是你恁么累我恁么便與一掌)師云。也不得草草。(更與一掌)麥作女人拜云。和尚萬福(老騷婆養小騷婆) 師觀水次。麥浪問。天人見為琉璃。魚龍見為窟宅。和尚見作甚麼。師云。水麥云。恁么落在人見中。師云好聰明 師一日入園捉菜蟲一握。旁僧問云是甚麼。(口是禍門)師以蟲擦殺曰。者業障者業障。(劈面一掌救取菜蟲)曰和尚為甚殺生。(自刎不殊抱石投井)師云。你償命你償命(到者里還有人救得者僧么若救不得。心圓代救去也。聲未絕。驀拈拄杖旋風打散) 新到從淮上來。求開示。師曰。汝鎮江來么曰。是又云。從蘇州過么。曰是師云。開示已竟(別云汝莫曏者里會) 問兩口一無舌。意旨如何。師曰。與汝說破了也。(別云老僧現有舌。爭解道)曰求和尚再通方便。師便打 瑞白問。大眾濟濟。燈燭煌煌。請和尚指示。師云。有眼皆見。(別云阇黎不唧𠺕)進云。恁么則個個成佛去也。師云。你眼不瞎。(別云瞎)又問。萬竹林中事不問石。傘峰頭意旨如何。師默然。瑞禮拜。進云。祇如萬竹林中。又作么生。師云。三莖四莖斜。七莖八莖曲。進云。萬竹林中與石傘峰頭是同是別。師云。三莖四莖斜。進云。如何是向上事。師云。七莖八莖曲。瑞拜起。曰佛法
【現代漢語翻譯】 現代漢語譯本： 是這樣嗎？不知道弄到什麼。（如果說是因為我這樣累了你，就給你一掌） 趙州禪師說：『也不可草率。』（又給了一掌） 麥作女人作拜說：『和尚萬福。』（老騷婆養小騷婆） 趙州禪師觀看水流時，麥浪問：『天人看見認為是琉璃，魚龍看見認為是窟宅，和尚看見當作什麼？』 趙州禪師說：『水。』 麥浪說：『這麼說來，是落在人的見解中了。』 趙州禪師說：『好聰明。』 趙州禪師一日進入園中捉了一把菜蟲，旁邊的僧人問道：『這是什麼？』（口是禍門） 趙州禪師用蟲擦拭並殺死它們，說：『這些業障，這些業障。』（劈面一掌救取菜蟲） 僧人說：『和尚為何殺生？』（自刎不殊抱石投井） 趙州禪師說：『你償命，你償命。』（到這裡還有人救得了這個僧人嗎？如果救不了，心圓禪師代替他去救。話音未落，趙州禪師拿起拄杖旋風般打散了他） 新來的僧人從淮上來，請求開示。 趙州禪師說：『你從鎮江來嗎？』 僧人說：『是的。』 趙州禪師又問：『從蘇州過嗎？』 僧人說：『是的。』 趙州禪師說：『開示已經完畢。』（如果說你不要在這裡領會） 有人問：『兩口一無舌，意旨如何？』 趙州禪師說：『已經跟你說破了。』（如果說老僧現有舌，爭解道） 僧人說：『求和尚再次通融方便。』 趙州禪師便打了他。 瑞白問：『大眾濟濟，燈燭煌煌，請和尚指示。』 趙州禪師說：『有眼皆見。』（如果說阇黎不唧𠺕） 瑞白進一步說：『這麼說來，個個成佛去了？』 趙州禪師說：『你眼不瞎。』（如果說瞎） 瑞白又問：『萬竹林中的事不問，石傘峰頭的意旨如何？』 趙州禪師默然不語。 瑞白禮拜。 瑞白進一步說：『如果萬竹林中，又該如何？』 趙州禪師說：『三莖四莖斜，七莖八莖曲。』 瑞白進一步說：『萬竹林中與石傘峰頭是同是別？』 趙州禪師說：『三莖四莖斜。』 瑞白問：『如何是向上事？』 趙州禪師說：『七莖八莖曲。』 瑞白拜謝起身，說：『佛法。』
專有名詞解釋： 趙州禪師：(Zhàozhōu Chánshī) 唐代(618年-907年)著名禪師，俗姓郝，名從稔。 萬福：(Wànfú) 祝福，祝願。 阇黎：(Shélí) 梵語，意為導師，上師。 心圓禪師：(Xīnyuán Chánshī) 禪宗僧人，生卒年不詳。 鎮江：(Zhènjiāng) 中國江蘇省的城市。 蘇州：(Sūzhōu) 中國江蘇省的城市。 瑞白：(Ruìbái) 人名，具體生平不詳。 石傘峰：(Shí sǎn fēng) 地名，具體位置不詳。 萬竹林：(Wàn zhú lín) 地名，具體位置不詳。
年號紀年： 唐代：(618年-907年)
English version: Is that so? I don't know what it's come to. (If you say it's because I've tired you out like this, then I'll give you a slap.) Master Zhao Zhou said: 'It can't be done carelessly.' (And gave another slap.) Mai, acting as a woman, bowed and said: 'Venerable monk, blessings.' (An old slut raises a young slut.) When Master Zhao Zhou was observing the water, Mai Lang asked: 'Devas see it as lapis lazuli, fish and dragons see it as a dwelling. What does the venerable monk see it as?' Master Zhao Zhou said: 'Water.' Mai Lang said: 'In that case, it falls into the view of people.' Master Zhao Zhou said: 'How clever.' One day, Master Zhao Zhou entered the garden and caught a handful of vegetable worms. A monk beside him asked: 'What is this?' (The mouth is the gate of disaster.) Master Zhao Zhou wiped and killed the worms, saying: 'These karmic obstacles, these karmic obstacles.' (Slapping the face to save the vegetable worms.) The monk said: 'Why does the venerable monk kill living beings?' (Suicide is no different from embracing a stone and jumping into a well.) Master Zhao Zhou said: 'You pay for it with your life, you pay for it with your life.' (Is there anyone here who can save this monk? If not, Zen Master Xinyuan will save him in his place. Before the sound died down, he picked up his staff and scattered him like a whirlwind.) A newly arrived monk came from Huai and asked for guidance. Master Zhao Zhou said: 'Did you come from Zhenjiang?' The monk said: 'Yes.' Master Zhao Zhou asked again: 'Did you pass through Suzhou?' The monk said: 'Yes.' Master Zhao Zhou said: 'The guidance is already complete.' (If you say, don't try to understand it here.) Someone asked: 'Two mouths, but no tongue, what is the meaning?' Master Zhao Zhou said: 'I've already told you.' (If you say the old monk has a tongue, how can he say it?) The monk said: 'Please, venerable monk, provide further expedient means.' Master Zhao Zhou then hit him. Rui Bai asked: 'The assembly is crowded, the lamps are bright, please venerable monk, give instructions.' Master Zhao Zhou said: 'All who have eyes can see.' (If you say, the novice is not clear.) Rui Bai further said: 'In that case, everyone will become a Buddha?' Master Zhao Zhou said: 'Your eyes are not blind.' (If you say blind.) Rui Bai also asked: 'The matter in the bamboo forest is not asked, what is the meaning of the Stone Umbrella Peak?' Master Zhao Zhou remained silent. Rui Bai bowed. Rui Bai further said: 'If it is in the bamboo forest, what should be done?' Master Zhao Zhou said: 'Three stalks, four stalks slant, seven stalks, eight stalks curve.' Rui Bai further said: 'Are the bamboo forest and the Stone Umbrella Peak the same or different?' Master Zhao Zhou said: 'Three stalks, four stalks slant.' Rui Bai asked: 'What is the matter of upward progress?' Master Zhao Zhou said: 'Seven stalks, eight stalks curve.' Rui Bai bowed and stood up, saying: 'The Dharma.'
Explanation of proper nouns: Zhao Zhou Chan Master: (Zhàozhōu Chánshī) A famous Chan master of the Tang Dynasty (618-907), his secular surname was Hao, and his given name was Cong Ren. Wanfu: (Wànfú) Blessings, wishes. Shélí: (Shélí) Sanskrit, meaning teacher, guru. Zen Master Xinyuan: (Xīnyuán Chánshī) A Zen Buddhist monk, his birth and death years are unknown. Zhenjiang: (Zhènjiāng) A city in Jiangsu Province, China. Suzhou: (Sūzhōu) A city in Jiangsu Province, China. Rui Bai: (Ruìbái) A personal name, specific life details are unknown. Stone Umbrella Peak: (Shí sǎn fēng) A place name, specific location is unknown. Bamboo Forest: (Wàn zhú lín) A place name, specific location is unknown.
Era Names: Tang Dynasty: (618-907)
【English Translation】 Is that so? I don't know what it's come to. (If you say it's because I've tired you out like this, then I'll give you a slap.) Master Zhao Zhou said: 'It can't be done carelessly.' (And gave another slap.) Mai, acting as a woman, bowed and said: 'Venerable monk, blessings.' (An old slut raises a young slut.) When Master Zhao Zhou was observing the water, Mai Lang asked: 'Devas see it as lapis lazuli, fish and dragons see it as a dwelling. What does the venerable monk see it as?' Master Zhao Zhou said: 'Water.' Mai Lang said: 'In that case, it falls into the view of people.' Master Zhao Zhou said: 'How clever.' One day, Master Zhao Zhou entered the garden and caught a handful of vegetable worms. A monk beside him asked: 'What is this?' (The mouth is the gate of disaster.) Master Zhao Zhou wiped and killed the worms, saying: 'These karmic obstacles, these karmic obstacles.' (Slapping the face to save the vegetable worms.) The monk said: 'Why does the venerable monk kill living beings?' (Suicide is no different from embracing a stone and jumping into a well.) Master Zhao Zhou said: 'You pay for it with your life, you pay for it with your life.' (Is there anyone here who can save this monk? If not, Zen Master Xinyuan will save him in his place. Before the sound died down, he picked up his staff and scattered him like a whirlwind.) A newly arrived monk came from Huai and asked for guidance. Master Zhao Zhou said: 'Did you come from Zhenjiang?' The monk said: 'Yes.' Master Zhao Zhou asked again: 'Did you pass through Suzhou?' The monk said: 'Yes.' Master Zhao Zhou said: 'The guidance is already complete.' (If you say, don't try to understand it here.) Someone asked: 'Two mouths, but no tongue, what is the meaning?' Master Zhao Zhou said: 'I've already told you.' (If you say the old monk has a tongue, how can he say it?) The monk said: 'Please, venerable monk, provide further expedient means.' Master Zhao Zhou then hit him. Rui Bai asked: 'The assembly is crowded, the lamps are bright, please venerable monk, give instructions.' Master Zhao Zhou said: 'All who have eyes can see.' (If you say, the novice is not clear.) Rui Bai further said: 'In that case, everyone will become a Buddha?' Master Zhao Zhou said: 'Your eyes are not blind.' (If you say blind.) Rui Bai also asked: 'The matter in the bamboo forest is not asked, what is the meaning of the Stone Umbrella Peak?' Master Zhao Zhou remained silent. Rui Bai bowed. Rui Bai further said: 'If it is in the bamboo forest, what should be done?' Master Zhao Zhou said: 'Three stalks, four stalks slant, seven stalks, eight stalks curve.' Rui Bai further said: 'Are the bamboo forest and the Stone Umbrella Peak the same or different?' Master Zhao Zhou said: 'Three stalks, four stalks slant.' Rui Bai asked: 'What is the matter of upward progress?' Master Zhao Zhou said: 'Seven stalks, eight stalks curve.' Rui Bai bowed and stood up, saying: 'The Dharma.'
已蒙師指示。正偏不落有無機。師曰。不落正偏。你作么生道。瑞便問訊歸位(此曹洞下四賓主法門。會得便作唱導師。偶錄一則。備員而已) 破山呈解曰。某甲得個小休歇。師云。休歇事作么生。山曰。師姑元是女人做。師曰。者個且置。祇如白鷺下田千點雪。黃鸝上樹一枝花。且道明甚麼邊事。山曰。滾湯不養魚。(別云某甲斫額有分)師叱之 問曹源。汝病中作么生。源云。我祇是病無作么生。師云。我即不然。曰和尚又如何。(別云要屙別處去)師云。祇看不病底。(見他不會便與下蠱)曰蝦跳不出鬥。師云。你要藥與你一貼大黃。源云蒼天蒼天。師云。巴豆更好(湛老此處卻有點衲僧氣息) 僧問如何是佛法大意。師默然。僧云。老老大大。說者個話。師云。你見我說個甚麼。僧便出。師云。你卻會逃走(時衰鬼弄人)。 卍新續藏第 85 冊 No. 1592 揞黑豆集
揞黑豆集卷五
心圓居士 拈別
火蓮居士 集梓
六祖下第三十四世
天童密雲禪師
諱圓悟。常州宜興蔣氏子。八歲知唸佛。春陽游嬉。輒動世間無常想。十五。能躬耕養親。二十六。閱壇經。歡喜誦習。知有向上事。負薪入市。釋肩立橫術。竟日不知有人。三十安置妻孥。依禹門傳
【現代漢語翻譯】 現代漢語譯本： 已蒙師父開示。不落入正偏、有無的玄機。師父說：『不落入正偏，你如何表達？』瑞便行問訊禮，回到自己的位置。（這是曹洞宗四賓主法門。領會了便可作為唱導的導師。偶爾記錄一則，僅作備用） 破山呈上見解說：『弟子我得到了一點小小的休息。』師父說：『休息之事如何？』破山說：『師姑原本就是女人做的。』師父說：『這個暫且放下。比如白鷺飛下田野，像是千點雪花；黃鸝飛上樹枝，好似一枝鮮花。你且說說，這說明了什麼？』破山說：『滾燙的水養不了魚。』（另有人說：弟子我砍頭有份）師父呵斥了他。 問曹源：『你生病時如何？』曹源說：『我只是生病，沒有做什麼。』師父說：『我卻不是這樣。』曹源說：『和尚您又如何？』（另有人說：要拉屎到別處去）師父說：『只是看那不生病的東西。』（見他不會，便給他下蠱）曹源說：『蝦跳不出鬥。』師父說：『要藥嗎？給你一貼大黃。』曹源說：『蒼天啊蒼天。』師父說：『巴豆更好。』（湛老在此處卻有點衲僧的氣息） 有僧人問：『如何是佛法大意？』師父默然不語。僧人說：『老老大大，說這個話。』師父說：『你見我說了個什麼？』僧人便走了出去。師父說：『你卻會逃走。』（時運衰敗，鬼怪作弄人）。 卍新續藏第 85 冊 No. 1592 揞黑豆集 揞黑豆集卷五 心圓居士 拈別 火蓮居士 集梓 六祖（慧能）下第三十四世 天童密雲禪師（諱圓悟） 常州宜興蔣氏子。八歲就知道唸佛。春天遊玩嬉戲，常常動世間無常的想法。十五歲，能夠親自耕種贍養父母。二十六歲，閱讀《壇經》，歡喜誦習，知道有向上之事。揹著柴火進入市場，放下肩上的柴火，站立不動，整天不知道有人。三十歲，安置妻子兒女，依止禹門傳。
【English Translation】 English version: Having received the master's instruction. Not falling into the mechanism of right and wrong, existence and non-existence. The master said, 'Not falling into right and wrong, how do you express it?' Rui then made a respectful bow and returned to his seat. (This is the Four Distinctions of Guest and Host teaching of the Caodong school. If you understand it, you can become a guiding teacher. This is just a casual record for reference.) Poshan presented his understanding, saying, 'This disciple has obtained a little rest.' The master said, 'How is this matter of rest?' Poshan said, 'A nun is originally made by a woman.' The master said, 'Let's put that aside for now. For example, white herons descending into the fields are like a thousand snowflakes; orioles flying onto the branches are like a single flower. Tell me, what does this illustrate?' Poshan said, 'Boiling water cannot raise fish.' (Another said: This disciple has a share in beheading) The master scolded him. Asked Caoyuan, 'How are you when you are sick?' Caoyuan said, 'I am just sick, I do nothing.' The master said, 'I am not like that.' Caoyuan said, 'How is the monk then?' (Another said: Want to shit somewhere else) The master said, 'Just look at that which is not sick.' (Seeing that he doesn't understand, he gives him a curse) Caoyuan said, 'Shrimp cannot jump out of the bucket.' The master said, 'Do you want medicine? I'll give you a dose of rhubarb.' Caoyuan said, 'Heaven, oh heaven.' The master said, 'Croton is even better.' (Old Zhan has a bit of a monastic air here) A monk asked, 'What is the great meaning of the Buddha-dharma?' The master remained silent. The monk said, 'So old, saying this kind of thing.' The master said, 'What did you see me say?' The monk then went out. The master said, 'You know how to run away.' (When times are bad, ghosts play tricks on people). 卍 New Continued Collection, Volume 85, No. 1592, An Hei Dou Ji (Collection of Covering Black Beans) An Hei Dou Ji (Collection of Covering Black Beans), Volume 5 Layman Xinyuan's Annotations Layman Huolian's Compilation and Printing 34th Generation from the Sixth Patriarch (Huineng) Zen Master Miyun (secret cloud) of Tiantong Monastery (personal name: Yuanwu) A son of the Jiang family from Yixing, Changzhou. At the age of eight, he knew how to recite the Buddha's name. When playing in the spring, he often had thoughts of the impermanence of the world. At the age of fifteen, he was able to cultivate the land himself to support his parents. At the age of twenty-six, he read the Platform Sutra and joyfully recited and studied it, knowing that there was something to strive for. Carrying firewood into the market, he put down the firewood on his shoulder, stood still, and did not know there were people all day long. At the age of thirty, he settled his wife and children and relied on Yumen Chuan.
和尚脫白。執爨賃春。負米百里外。時以己事𧥣。傳瞪目直視。雜以詢罵。慚悶成病。二七日。汗下乃蘇。服勞四載。始納僧服。掩關千日。矢明此事。傳屢加勘驗。終不許可。師亦自審。一似有物。昭昭靈靈。卒未泯懷。如是者六載。秋日過銅棺山頂。豁然大悟。忽覺情與無情。煥然等現。大端說似人不得。正大地平沉境界。從前礙膺。渙然冰釋。與其師往復縱辯。箭鋒相觸。傳入京。參侍二載。歸而上雙徑。禮天臺。探禹穴。海門周汝登唱道東南。師與之水乳相契。祭酒陶望齡。司空王舜鼎。交參𧥣擊。師之法道盈于海東。自三公始也。傳歸龍池且老。撾鼓集眾。以衣拂付師。傳入滅。心喪三年。始徇眾請。升堂開法。明年移海鹽之金粟。明州司李黃端伯。迎主鄮山阿育寺住。三月。復遷天童。自是一住十一年。師六坐道場。于金粟天童最久。應緣甫畢。曳杖入通元。萬衆挽之不可。居六月。示微疾。晨起按行工筑。停午臥榻。少選趺坐。頻申而逝。崇禎十五年七月七日也。壽七十七。夏四十四。明年癸未。弟子建塔天童。迎全身窆幻智庵之右隴 上堂。舉高峰和尚云。清底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺絲牽。此四句內。有一句能縱能奪。能殺能活。簡點得出者。參學事畢。師云。
【現代漢語翻譯】 現代漢語譯本： 某和尚脫去俗服。替人燒火做飯，靠做短工度日。背米要到百里之外的地方。時常因為自己的事情感到煩惱。傳法師瞪大眼睛直視，夾雜著訓斥和責罵。他慚愧苦悶，以致生病。過了十四天，大汗淋漓才甦醒過來。服勞做了四年，才被允許穿上僧服。閉關一千天，發誓要明白此事。傳法師多次加以考察驗證，始終不認可。這位和尚也自我反省，總覺得似乎有什麼東西，明明亮亮，靈靈敏敏，最終未能消除疑慮。這樣過了六年。秋天，經過銅棺山頂，忽然大悟。忽然覺得有情與無情，都煥然一新地平等顯現。這其中的道理難以用言語表達，正是大地一片平靜的境界。從前阻塞在胸中的東西，像冰一樣融化消散。他和傳法師往復辯論，言辭交鋒激烈。傳法師入京。他跟隨侍奉了兩年。回來后，他先去了雙徑，后又朝拜天臺，探訪禹穴。海門周汝登在東南一帶倡導佛法，這位和尚與他意氣相投，如同水乳交融。祭酒陶望齡、司空王舜鼎，都參與辯論詰難。這位和尚的佛法傳到了海東，從這三位高官開始。傳法師回到龍池養老，敲鼓召集眾人，將衣拂交給這位和尚。傳法師圓寂。他為傳法師守孝三年，才應眾人請求，升堂說法。第二年，他移居到海鹽的金粟寺。明州司李黃端伯，迎接他主持鄮山阿育王寺。三個月后，又遷往天童寺。從此在那裡住了十一年。這位和尚曾六次主持道場，在金粟寺和天童寺的時間最長。應盡的緣分剛剛結束，他拄著枴杖進入通元寺，眾人挽留也留不住。住了六個月，他略微感到不適。早晨起來，他照常巡視工程建築。中午躺在床上，過了一會兒就跏趺而坐，多次伸展身體后圓寂。那是崇禎十五年（1642年）七月初七。享年七十七歲，僧臘四十四年。第二年癸未年，弟子們在天童寺建塔，將他的全身安葬在幻智庵的右邊山坡上。 上堂。舉高峰和尚說的話：『清澈的潭底泥牛銜著月亮走，巖石前石虎抱著孩子睡覺。鐵蛇鉆入金剛的眼睛，崑崙山上騎著大象的鷺鷥被絲線牽著。』這四句話中，有一句能夠縱能夠奪，能夠殺能夠活，簡別得出的人，參學的事情就完畢了。這位和尚說：
【English Translation】 English version: The monk shed his layman's clothes. He cooked and did chores for hire. He carried rice from a place a hundred li (Chinese mile, approximately 500 meters) away. He was often troubled by his own affairs. The Dharma Master Chuan stared with wide eyes, mixed with scolding and rebukes. Ashamed and depressed, he fell ill. After fourteen days, he awoke in a sweat. He labored for four years before being allowed to wear the monk's robes. He secluded himself for a thousand days, vowing to understand this matter. Dharma Master Chuan repeatedly examined and tested him, but never approved. The monk also examined himself, feeling as if there was something, bright and clear, spiritually sensitive, but he could not dispel his doubts. This went on for six years. One autumn day, passing the summit of Copper Coffin Mountain, he suddenly had a great enlightenment. He suddenly felt that sentient and non-sentient beings were all equally and brilliantly manifested. The principle within could not be expressed in words, it was the state of a vast, level earth. What had been obstructing his chest before melted away like ice. He debated back and forth with Dharma Master Chuan, their words clashing fiercely. Dharma Master Chuan entered the capital. He followed and served for two years. After returning, he first went to Shuangjing, then paid homage to Tiantai, and explored Yuxue. Zhou Rudeng of Haimen advocated the Dharma in the southeast, and the monk was in harmony with him, like water and milk. The Libationer Tao Wangling and the Minister of Public Works Wang Shunding both participated in debates and challenges. The monk's Dharma spread to Haidong, starting with these three high officials. Dharma Master Chuan returned to Longchi to retire, beat the drum to gather the assembly, and handed the robe and whisk to the monk. Dharma Master Chuan passed away. He mourned for Dharma Master Chuan for three years before, at the request of the assembly, ascending the hall to preach the Dharma. The following year, he moved to Jinsu Temple in Haiyan. Huang Duanbo, the Sili (an official title) of Mingzhou, welcomed him to preside over Asoka Temple on Mount Mao. Three months later, he moved to Tiantong Temple. He lived there for eleven years. The monk presided over the Dharma assembly six times, the longest being at Jinsu Temple and Tiantong Temple. As soon as his destined connections were fulfilled, he entered Tongyuan Temple with his staff, but the crowd could not keep him. After living there for six months, he felt slightly unwell. He got up in the morning and inspected the construction as usual. At noon, he lay on the bed, and after a while, he sat in the lotus position, stretched several times, and passed away. That was the seventh day of the seventh month of Chongzhen fifteen (1642). He lived to the age of seventy-seven, with forty-four years as a monk. The following year, Guiwei, the disciples built a pagoda at Tiantong Temple and buried his whole body on the right slope of Huanzhi Hermitage. Delivering a sermon. He quoted the words of the Venerable Gaofeng: 'At the bottom of the clear pond, a mud ox carries the moon in its mouth; in front of the rock, a stone tiger sleeps with its cub. An iron snake drills into the diamond eye; on Mount Kunlun, a heron riding an elephant is led by a silk thread.' Among these four sentences, if there is one that can be released and seized, can kill and give life, then the matter of studying Zen is finished. The monk said:
高峰之句。不妨奇怪。只是不經簡點。今日禹門亦有四句。四句者何。饑餐。渴飲。閑坐。困眠。此四句內。亦有一句能縱能奪。能殺能活。簡點得出者。來方丈通個訊息(火蓮云。兩個老漢費許多氣力作么。我者里只有一句。能縱能奪。能殺能活。莫道高峰圓悟。未曾夢見。便是三世諸佛。歷代祖師。也簡點不出) 上堂。四月十五日已過去。六月十五日猶未來。過去與未來。以拄杖〡云。都從者里剖。復以拄杖[中-口+○]云。若於此識得根源。朝打三千。暮打八百。若識不得是不知痛癢底死漢。莫怪悟上座造口業。壓良為賤。擲下拄杖。復舉德山初出蜀。于澧陽路上。見一婆子賣餅。息肩買餅點心。婆指擔曰。甚麼文字。曰青龍疏鈔。曰講何經。曰金剛經。曰我有一問。你若答得。施與點心。若答不得。且別處去。金剛經道。過去心不可得。現在心不可得。未來心不可得。未審上座點那個心。德山當時無語。師云。我若作德山。只向道山僧肚飢。揀大者快搬來。使者婆子直得手忙腳亂。打發不迭。及至搬來時。肩擔便行。管教者婆子疑殺行腳衲僧。別有長處(火蓮云。別無長處。圓舉問息庵。別無長處。意旨如何。息便出去。圓曰。不消一問。匿影逃形。次問湄庵。湄曰。五五二十五。圓曰。未夢見衲僧汗臭
【現代漢語翻譯】 現代漢語譯本 高峰的語句，不妨覺得奇怪，只是未經仔細簡擇。今日禹門也有四句：饑餐、渴飲、閑坐、困眠。這四句中，也有一句能縱能奪，能殺能活。如果有人能簡擇得出，就來方丈室通個訊息。（火蓮說：兩個老漢費這麼多氣力做什麼？我這裡只有一句，能縱能奪，能殺能活，莫說高峰圓悟，未曾夢見，便是三世諸佛、歷代祖師，也簡擇不出。） 上堂。四月十五日已經過去，六月十五日尚未到來。過去與未來，用拄杖豎起說：都從這裡剖開。又用拄杖畫圓說：若能於此識得根源，朝打三千，暮打八百。若識不得，是不知痛癢的死漢。莫怪悟上座造口業，壓良為賤。擲下拄杖。又舉德山（人名）初出蜀，于澧陽路上，見一婆子賣餅，息肩買餅點心。婆子指著擔子說：甚麼文字？答：青龍疏鈔。問：講何經？答：金剛經（佛教經典）。婆子說：我有一問，你若答得，施與點心，若答不得，且別處去。《金剛經》道：過去心不可得，現在心不可得，未來心不可得。未審上座點那個心？德山當時無語。師云：我若作德山，只向道山僧肚飢，揀大者快搬來，使者婆子直得手忙腳亂，打發不迭。及至搬來時，肩擔便行，管教者婆子疑殺行腳衲僧，別有長處。（火蓮說：別無長處。圓舉問息庵（人名）：別無長處，意旨如何？息庵便出去。圓舉說：不消一問，匿影逃形。次問湄庵（人名）：湄庵說：五五二十五。圓舉說：未夢見衲僧汗臭。
【English Translation】 English version Gao Feng's (高峰) words may seem strange, but they haven't been carefully selected. Today, at Yumen (禹門), there are also four phrases: hungry eating, thirsty drinking, idle sitting, and weary sleeping. Among these four phrases, there is one that can release and seize, kill and revive. If anyone can discern it, come to the abbot's room to share the news. (Huo Lian (火蓮) said: Why do you two old men exert so much effort? I have only one phrase here that can release and seize, kill and revive. Not to mention Gao Feng Yuanwu (高峰圓悟) never dreamed of it, even the Buddhas of the three worlds and the patriarchs of all ages cannot discern it.) Ascending the hall. The fifteenth day of the fourth month has passed, and the fifteenth day of the sixth month has not yet arrived. The past and the future, using a staff, he said: They are all split open from here. Again, using the staff to draw a circle, he said: If you can recognize the root source here, you will be beaten three thousand times in the morning and eight hundred times in the evening. If you cannot recognize it, you are a dead man who does not know pain. Don't blame Abbot Wu (悟) for creating bad karma with his mouth, oppressing the good as cheap. He threw down the staff. He then cited the story of Deshan (德山), who, when he first left Shu, saw an old woman selling cakes on the road to Liyang. He rested his shoulder and bought cakes for a snack. The old woman pointed to the carrying pole and said: What writings are those? He replied: Qinglong Commentary on the Sutras (青龍疏鈔). She asked: Which sutra do you lecture on? He replied: The Diamond Sutra (金剛經). The old woman said: I have a question. If you can answer it, I will give you a snack. If you cannot answer it, then go elsewhere. The Diamond Sutra says: The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. I wonder which mind you, venerable monk, are pointing to? Deshan was speechless at that time. The master said: If I were Deshan, I would just say that this monk is hungry, quickly bring the biggest ones. The old woman would be so flustered that she couldn't handle it in time. By the time they were brought, he would carry them on his shoulder and leave, making the old woman suspect that the wandering monk had other skills. (Huo Lian said: There are no other skills. Yuanju (圓舉) asked Xi'an (息庵): There are no other skills, what is the meaning? Xi'an then left. Yuanju said: No need to ask, he disappeared without a trace. Next, he asked Mei'an (湄庵): Mei'an said: Five times five is twenty-five. Yuanju said: I haven't dreamed of the sweat of a monk.)
氣在。次問覺非。覺上前擒住曰。速道速道。圓劈面一掌。覺拓開曰。小鬼頭胡打亂打作么。圓喝曰。瞎眼漢。教你曉得惡人先做大。湄曰。當斷不斷。反被他算。覺與一掌曰。那裡落節。者里㧞本。湄大笑)上堂。𥩟立座前云。老僧氣喘。不能說話。遂咳𠻳吐痰于地云。眾兄弟試道看。良久。無有出者。師以腳抹卻。歸方丈 上堂。若論此事。描也描不成。畫也畫不就。喝下鐵圍山倒走。一句當天八萬門。句句自然絕滲漏。趙州關。雲門普。雪峰輥毬。禾山打鼓。上來一隊老古錐。看來未解師子㖃。汝諸人。須抖擻轉身路子。若能行。處處莫著隨人後。拶著翻身便咬伊。始可人前開大口。且道禹門者里用個什麼。驀拈拄杖云。一條拄杖黑如漆。是聖是凡劈脊摟。喝一喝下座 上堂。舉韶國師偈。通元峰頂。師云。大家在者里。不是人間。師云。錯下注腳。心外無法。師云。逼塞殺人。滿目青山。師云。有眼如盲。大眾還識韶國師么。若也識。昔日韶國師。今日老僧。不成話墮。若不識。且道是誰之過。下座云。參(火蓮云。一坑埋卻猶較些子。圓云。我不恁么道) 因雪上堂。昨日青山。今朝白雪。眾兄弟。好訊息。野鹿行人。步步成跡。惟有掛角羚羊絕氣息。從來獵犬難尋覓。高著眼始得 上堂。人人本具。個個
【現代漢語翻譯】 現代漢語譯本： 氣還在。接著問覺非。覺上前擒住他說：『快說快說！』圓劈面就是一掌。覺打開說：『小鬼頭胡打亂打幹什麼？』圓喝道：『瞎眼漢！教你曉得惡人先做大。』湄說：『當斷不斷，反受其亂。』覺又是一掌說：『那裡落節，這裡㧞本。』湄大笑。（上堂。）𥩟立座前說：『老僧氣喘，不能說話。』於是咳嗽吐痰于地，說：『眾兄弟試道看。』良久，沒有人出來回答。師用腳抹去，回方丈。（上堂。）若論此事，描也描不成，畫也畫不就。喝下鐵圍山倒走。一句頂天八萬門，句句自然絕滲漏。趙州關，雲門普，雪峰輥毬，禾山打鼓。上來一隊老古錐，看來未解師子吼。汝諸人，須抖擻轉身路子。若能行，處處莫著隨人後。拶著翻身便咬伊，始可人前開大口。且道禹門這裡用個什麼？驀拈拄杖云：『一條拄杖黑如漆，是聖是凡劈脊摟。』喝一喝下座。（上堂。）舉韶國師偈。通元峰頂。師云：『大家在這裡，不是人間。』師云：『錯下注腳，心外無法。』師云：『逼塞殺人，滿目青山。』師云：『有眼如盲。』大眾還識韶國師么？若也識，昔日韶國師，今日老僧，不成話墮。若不識，且道是誰之過？下座云：『參』（火蓮云：『一坑埋卻猶較些子。』圓云：『我不恁么道。』）（因雪上堂。）昨日青山，今朝白雪。眾兄弟，好訊息。野鹿行人，步步成跡。惟有掛角羚羊絕氣息，從來獵犬難尋覓。高著眼始得。（上堂。）人人本具，個個 English version: The breath is still there. Then he asked Jue Fei (Enlightenment/Awareness Non-being). Jue stepped forward and grabbed him, saying, 'Speak quickly, speak quickly!' Yuan (Perfect) slapped him in the face. Jue pushed him away, saying, 'Little devil, what are you doing, hitting randomly?' Yuan shouted, 'Blind man! I'll teach you that the wicked always strike first.' Mei (Eyebrow) said, 'Hesitate and you'll be outsmarted.' Jue slapped him, saying, 'There's the weak point, here's the root.' Mei laughed loudly. (Ascending the hall.) 𥩟 stood before the seat, saying, 'This old monk is panting and cannot speak.' Then he coughed and spat on the ground, saying, 'Brothers, try to say something about this.' After a long time, no one came forward. The master wiped it away with his foot and returned to his room. (Ascending the hall.) Speaking of this matter, it cannot be depicted or painted. A shout can make the Iron Mountain collapse and run away. One sentence can open eighty thousand gates in the sky, and every sentence is naturally without leakage. Zhao Zhou's barrier, Yun Men's universality, Xue Feng's rolling ball, He Shan's beating drum. A group of old fogeys come up, but they don't seem to understand the lion's roar. You all must rouse yourselves and find a way to turn around. If you can do it, don't follow others everywhere. If you seize the opportunity, turn around and bite them, then you can open your mouth wide in front of others. Now, what is used here at Yu Men? Suddenly, he picked up his staff and said, 'A staff as black as lacquer, embraces both the saint and the ordinary.' He shouted and descended from the seat. (Ascending the hall.) He quoted National Teacher Shao's verse. At the peak of Tong Yuan (Penetrating Origin). The master said, 'Everyone is here, this is not the human world.' The master said, 'A wrong annotation, there is no Dharma outside the mind.' The master said, 'Suffocating people to death, the eyes are full of green mountains.' The master said, 'Having eyes is like being blind.' Do you all recognize National Teacher Shao? If you do, the National Teacher Shao of the past is the old monk of today, which is not a fallen word. If you don't recognize him, then whose fault is it? He descended from the seat, saying, 'Participate!' (Huo Lian said, 'It would be better to bury them all in one pit.' Yuan said, 'I don't say it that way.') (Ascending the hall because of the snow.) Yesterday, green mountains; today, white snow. Brothers, good news. Wild deer and travelers, every step leaves a trace. Only the antelope with horns hanging has no breath, and hunting dogs can never find it. You must have a high vision to see it. (Ascending the hall.) Everyone is inherently endowed, every single one
【English Translation】 English version: The breath is still there. Then he asked Jue Fei (Enlightenment/Awareness Non-being). Jue stepped forward and grabbed him, saying, 'Speak quickly, speak quickly!' Yuan (Perfect) slapped him in the face. Jue pushed him away, saying, 'Little devil, what are you doing, hitting randomly?' Yuan shouted, 'Blind man! I'll teach you that the wicked always strike first.' Mei (Eyebrow) said, 'Hesitate and you'll be outsmarted.' Jue slapped him, saying, 'There's the weak point, here's the root.' Mei laughed loudly. (Ascending the hall.) 𥩟 stood before the seat, saying, 'This old monk is panting and cannot speak.' Then he coughed and spat on the ground, saying, 'Brothers, try to say something about this.' After a long time, no one came forward. The master wiped it away with his foot and returned to his room. (Ascending the hall.) Speaking of this matter, it cannot be depicted or painted. A shout can make the Iron Mountain collapse and run away. One sentence can open eighty thousand gates in the sky, and every sentence is naturally without leakage. Zhao Zhou's barrier, Yun Men's universality, Xue Feng's rolling ball, He Shan's beating drum. A group of old fogeys come up, but they don't seem to understand the lion's roar. You all must rouse yourselves and find a way to turn around. If you can do it, don't follow others everywhere. If you seize the opportunity, turn around and bite them, then you can open your mouth wide in front of others. Now, what is used here at Yu Men? Suddenly, he picked up his staff and said, 'A staff as black as lacquer, embraces both the saint and the ordinary.' He shouted and descended from the seat. (Ascending the hall.) He quoted National Teacher Shao's verse. At the peak of Tong Yuan (Penetrating Origin). The master said, 'Everyone is here, this is not the human world.' The master said, 'A wrong annotation, there is no Dharma outside the mind.' The master said, 'Suffocating people to death, the eyes are full of green mountains.' The master said, 'Having eyes is like being blind.' Do you all recognize National Teacher Shao? If you do, the National Teacher Shao of the past is the old monk of today, which is not a fallen word. If you don't recognize him, then whose fault is it? He descended from the seat, saying, 'Participate!' (Huo Lian said, 'It would be better to bury them all in one pit.' Yuan said, 'I don't say it that way.') (Ascending the hall because of the snow.) Yesterday, green mountains; today, white snow. Brothers, good news. Wild deer and travelers, every step leaves a trace. Only the antelope with horns hanging has no breath, and hunting dogs can never find it. You must have a high vision to see it. (Ascending the hall.) Everyone is inherently endowed, every single one
不無。不是聖賢。了事凡夫。且事又作么生了。舉起拂子云。不喚作拂子。便了取好。不喚作拂子便了。又喚什麼作事。以拂子擊香幾云。惺惺底惺惺。瞌睡底瞌睡。然喚作惺惺瞌睡。依舊無本可據。喝一喝云。老僧據本去也。便下座 上堂。今朝正是正月七。世上相傳是人日。可憐大夢未醒人。卻見陰晴起瞋說。令人轉憶雲門老。解道日日是好日。眾兄弟。還知雲門老子落處么。良久云。只是不分皁白底漆桶。復云。日日好日。當下心息。本無孔竅。寧容情測。各各珍重。不煩久立 開爐上堂。烹佛烹祖大爐鞴。煅生煅死惡鉗錘。驀拈拄杖云。若是超佛越祖。出生逾死者。不用如何若何。便請單刀直入。與通元拄杖子相見。(諸方提唱。多用此語。且作么生說個相見底道理。莫是向前一喝。拂袖便行。謂之相見么。莫是接住拄杖。送倒老和尚。謂之相見么。莫是奪卻拗卻。擲向別處燒。謂之相見么。要且不是者個道理。既不是者個道理。只者相見二字。早剩了也。作么生是單刀直入法門。咦。三十年後。莫謗心圓去好) 上堂。當頭一著。坐斷要津。才然側耳。喪卻家珍。從來佛法。不順人情。所以道出群須是英靈漢。勝敵還他師子兒 上堂。通元峰頂。好個訊息。若人識得。參學事畢。喝一喝云。不煩久立。便下
【現代漢語翻譯】 現代漢語譯本 不，不是。不是聖賢，是了結事情的凡夫。那麼事情又如何了結呢？舉起拂塵說：『不叫它拂塵，這樣便了結最好。』不叫它拂塵便了結，又叫什麼來做事呢？用拂塵敲擊香幾說：『清醒的自清醒，瞌睡的自瞌睡。』然而說清醒瞌睡，依舊沒有根據。喝一聲說：『老僧根據根本去了。』便下座。 上堂。今天正是正月七，世上相傳是人日（指農曆正月初七）。可憐那些大夢未醒的人，卻因為陰晴而生起嗔怒。令人更加想起雲門老（指雲門文偃禪師），他懂得說『日日是好日』。各位兄弟，還知道雲門老子的落腳處嗎？良久說：『只是不分皁白的漆桶。』又說：『日日好日，當下心息，本來沒有孔竅，哪裡容得情意揣測？』各自珍重，不再久站。 開爐上堂。烹佛烹祖的大爐鞴，鍛鍊生死惡鉗錘。驀然拿起拄杖說：『若是超越佛祖，出生勝過死亡的人，不用如何若何，就請單刀直入，與通元拄杖子相見。』（各方提倡，多用此語。且怎麼說個相見的道理？莫非是向前一喝，拂袖便走，就叫做相見嗎？莫非是接住拄杖，送倒老和尚，就叫做相見嗎？莫非是奪走拗斷，扔向別處燒掉，就叫做相見嗎？要緊的不是這個道理。既然不是這個道理，只是相見二字，早就多餘了。怎麼是單刀直入的法門？咦，三十年後，莫要誹謗心圓就好。） 上堂。當頭一著，坐斷要津。才稍微側耳，便喪失家珍。從來佛法，不順應人情。所以說，超出眾人必須是英靈漢，戰勝敵人還靠獅子兒。 上堂。通元峰頂，有個好訊息。如果有人識得，參學之事便完畢。喝一聲說：『不再久站。』便下座。
【English Translation】 English version No, it is not. Not a sage, but a common person who has finished matters. Then how are matters finished? He raises the whisk and says, 'Do not call it a whisk, and it is best to finish it this way.' If you don't call it a whisk, then what do you call it to do things? He strikes the incense table with the whisk and says, 'The awake are awake, the sleepy are sleepy.' However, saying awake and sleepy still has no basis. He shouts, 'The old monk goes according to the root.' Then he descends from the seat. Ascending the hall. Today is the seventh day of the first month, traditionally known as Human Day. Pitiful are those who have not awakened from their great dream, yet they become angry because of the weather. It makes one recall old Yunmen (Zen Master Yunmen Wenyan), who understood how to say 'Every day is a good day.' Brothers, do you know where old Yunmen's landing place is? After a long pause, he says, 'Just a black and white indistinguishable lacquer bucket.' He also says, 'Every day is a good day, the mind immediately ceases, originally without holes, how can it allow emotional speculation?' Each of you, take care. I will not stand for long. Opening the furnace and ascending the hall. The great furnace bellows for cooking Buddhas and patriarchs, the evil tongs for forging life and death. Suddenly picking up the staff, he says, 'If there is one who transcends Buddhas and patriarchs, whose birth surpasses death, without asking how or what, please go straight to the point and meet the Tongyuan staff.' (Various places advocate this saying. But how do you explain the principle of meeting? Is it that going forward with a shout and leaving with a flick of the sleeve is called meeting? Is it that catching the staff and knocking down the old monk is called meeting? Is it that snatching it away, breaking it, and throwing it elsewhere to burn is called meeting? The important thing is not this principle. Since it is not this principle, the two words 'meeting' are already superfluous. What is the Dharma gate of going straight to the point? Hmm, thirty years from now, do not slander the completeness of the mind.) Ascending the hall. A strike at the head, cutting off the vital pass. As soon as you listen slightly, you lose your family treasure. From the beginning, the Buddha-dharma does not conform to human emotions. Therefore, it is said that to stand out from the crowd, one must be a heroic man; to defeat the enemy, one must rely on the lion's son. Ascending the hall. At the peak of Tongyuan, there is good news. If someone recognizes it, the matter of studying is finished. He shouts, 'I will not stand for long.' Then he descends from the seat.
座 上堂。二月初十。好個訊息。盡大地人。𨁝跳不出。喝一喝云。百年三萬六千場。反覆原來是者賊 上堂。舉僧問雲門。如何是透法身句。門云北斗里藏身。大慧道。雲門老人恁么道。只答得法身句。未答得透法身句。今日或有人問徑山。如何是透法身句。向他道。蟭螟眼裡放夜市。大蟲舌上打鞦韆。通元又且不然。有問如何是透法身句。劈脊便棒。縱使不會。管教永劫不忘(蓮別云。縱使不會。通元話在) 開爐上堂。般若如大火聚。擬之則燎卻面門。驀拈拄杖連卓云。當爐不避火者。與拄杖子相見。(蓮云。燋頭爛額。堪作甚麼。息云。畏刀避劍。堪作甚麼。圓乃震聲一喝)問正偏兼帶即不問。臨濟家風事若何。師便打。僧擬進語。師復打云。再犯不容。乃云。火𦦨為三世諸佛說法。照顧眉毛多少莖。三世諸佛立地聽。歷歷分明赤骨惺。死柴頭髮渾身𦦨。始可聯輝繼祖燈 善信求開示。師云。汝為何來。云弟子不為別事。師云。何為不別事。云爲修行故。來乞開示。師云。修行也是別事。做買做賣也是別事。乃至虛空大地。日月星辰。森羅萬象。以至父母兄弟妻子。皆是別事。如何是你不別底事。云弟子不會。師云。汝去會不會底來 問月明簾外。如何轉身。師云。你但進門來。云如何是門裡事。師便打。云
【現代漢語翻譯】 現代漢語譯本 師父升座說法。時為二月初十，真是個好訊息！所有人都逃脫不了這個道理。（師父）喝了一聲，說道：『人生百年，不過三萬六千場夢，反反覆覆原來就是這個賊！』 師父升座說法。舉例說，有僧人問雲門文偃禪師（Yunmen Wenyan，唐末五代時期的禪宗大師）：『如何是透法身句？』雲門（Yunmen）回答說：『北斗里藏身。』大慧宗杲禪師（Dahui Zonggao，南宋著名禪師）評論道：『雲門老人這樣說，只回答了法身句，未回答透法身句。』今天如果有人問徑山宗杲禪師（Jingshan，即大慧宗杲禪師），如何是透法身句，我會對他說：『蟭螟（一種小飛蟲）眼裡放夜市，大蟲（老虎）舌上打鞦韆。』通元禪師（Tongyuan）卻不這樣，有人問如何是透法身句，就劈頭蓋臉一棒打去，即使不會，也保證你永遠不會忘記！（蓮補註說：即使不會，通元禪師的話還在。）』 開爐上堂說法。般若（Prajna，智慧）如大火聚，靠近它就會燒傷面門。師父突然拿起拄杖連連敲擊，說道：『當爐不怕火的人，就與這拄杖相見！』（蓮評論說：『燒焦了頭，燒爛了額，還能做什麼？』息評論說：『害怕刀劍，躲避刀劍，又能做什麼？』圓於是震聲一喝。） 問：『正偏兼帶即不問，臨濟宗（Linji school of Chan Buddhism）家風事若何？』師父便打。僧人想要說話，師父又打，說：『再犯不容！』於是說：『火𦦨（火光）為三世諸佛（Buddhas of the Three Times）說法，照顧眉毛多少莖？三世諸佛立地聽，歷歷分明赤骨惺。死柴頭髮渾身𦦨，始可聯輝繼祖燈。』 有善信前來求開示，師父問：『你為何而來？』回答說：『弟子不為別事。』師父問：『何為不別事？』回答說：『為修行故，來乞開示。』師父說：『修行也是別事，做買賣也是別事，乃至虛空大地，日月星辰，森羅萬象，以至父母兄弟妻子，皆是別事。如何是你不別底事？』回答說：『弟子不會。』師父說：『你去掉不會底來！』 問：『月明簾外，如何轉身？』師父說：『你但進門來。』問：『如何是門裡事？』師父便打。 云
【English Translation】 English version The master ascends the hall to preach. It's the tenth day of the second month, truly good news! All people in the great earth cannot escape this truth. (The master) shouts and says: 'A hundred years of life are but thirty-six thousand dreams, and repeatedly it is this thief!' The master ascends the hall to preach. For example, a monk asks Zen Master Yunmen Wenyan (Yunmen Wenyan, a Chan master of the late Tang and Five Dynasties period): 'What is a phrase that penetrates the Dharmakaya (Dharmakaya, the body of the Dharma)?' Yunmen (Yunmen) replies: 'Hiding in the Big Dipper.' Zen Master Dahui Zonggao (Dahui Zonggao, a famous Zen master of the Southern Song Dynasty) comments: 'The old man Yunmen said it this way, only answering the Dharmakaya phrase, not answering the phrase that penetrates the Dharmakaya.' Today, if someone asks Zen Master Jingshan (Jingshan, i.e., Zen Master Dahui Zonggao), what is a phrase that penetrates the Dharmakaya, I would say to him: 'Setting up a night market in the eye of a midge (a small flying insect), swinging on a tiger's tongue.' Zen Master Tongyuan (Tongyuan) is not like this; if someone asks what is a phrase that penetrates the Dharmakaya, he would strike with a stick head-on, even if you don't understand, I guarantee you will never forget! (Lian comments: Even if you don't understand, Zen Master Tongyuan's words are still there.)' Opening the furnace and ascending the hall to preach. Prajna (Prajna, wisdom) is like a great fire; approaching it will burn your face. The master suddenly picks up his staff and strikes it repeatedly, saying: 'Those who are not afraid of the fire in the furnace, meet with this staff!' (Lian comments: 'With a burnt head and a rotten forehead, what can you do?' Xi comments: 'Afraid of swords and avoiding swords, what can you do?' Yuan then shouts loudly.) Question: 'I won't ask about the combination of the correct and the biased, what about the Linji school (Linji school of Chan Buddhism) family style?' The master strikes. The monk wants to speak, and the master strikes again, saying: 'No more offenses!' Then he says: 'The fire 𦦨 (firelight) preaches for the Buddhas of the Three Times (Buddhas of the Three Times), how many strands of eyebrows are taken care of? The Buddhas of the Three Times stand and listen, clearly distinguishing the red bones. Dead firewood hair, the whole body 𦦨, only then can the ancestral lamp be connected and continued.' A faithful person comes to seek guidance, and the master asks: 'Why have you come?' He replies: 'This disciple is not here for anything else.' The master asks: 'What is not something else?' He replies: 'For the sake of cultivation, I come to beg for guidance.' The master says: 'Cultivation is also something else, doing business is also something else, even the empty space of the earth, the sun, moon, and stars, all phenomena, even parents, brothers, wives, are all something else. What is it that is not something else for you?' He replies: 'This disciple does not understand.' The master says: 'Go away with that which you do not understand!' Question: 'Outside the moonlit curtain, how to turn around?' The master says: 'You just come in.' Question: 'What is inside the door?' The master strikes. Cloud
請師不用棒。不用喝。將轉身事盡情道一句。師起云。我倦要睡去 問如何是三元三要。師云。你者一問聻。云某甲不會。請和尚明示。師云。你且放下著 問某甲一向做工夫。沒個入處。師云。誰教你來。僧擬開口。師直打出 問古人道。亡僧誦一部佛法。語未絕。師云。亡僧甚處去也。僧擬議。師便打。僧云。乞和尚開示。師云。汝道亡僧還開得口么。僧無語。師云。既開口不得。佛法合作么誦 問如何是佛法大意。師偶搔頭。云老僧頭癢。云還有奇特也無。師展兩手(別云。老僧頭破血出) 問大事未明。乞師開示。師云。你喚甚麼作大事。云豈無方便。師便打 問瑯玡覺贊初祖。末句云。師心兮戴。大慧杲云。戴之一字。不得動著。動著即禍生。師拈棒指云。直須動著。動著從教東擲西拋(瑯玡新婦子。大慧老婆禪。圓悟者漢。略較些子) 問不會做工夫。求師開示。師云。不幹老僧事。云求個明白路頭。師云。但向暗處走。(別云。我不明白) 問諸法從心生。未審心從甚處生。師云。老僧正疑著。居士問。弟子揚州來。為大事不明。師云。汝既不明。將甚麼來。士無語 問還是念佛好。還是做工夫好。師云。總不好。僧擬議。師打云。曏者里會得卻好 問如何是乾屎橛。師云。田塍上看(別云。速吐卻)
【現代漢語翻譯】 現代漢語譯本 請師父不要用棒，也不要呵斥，將轉身之事盡情地說一句。 師父起身說：『我睏倦了，要去睡覺。』 問：『如何是三元三要？』 師父說：『你這一問是什麼意思？』 僧人說：『我不會，請和尚明示。』 師父說：『你且放下吧。』 問：『我一直做功夫，沒有個入門的地方。』 師父說：『誰教你來的？』 僧人剛要開口，師父直接打出去。 問：『古人道，亡僧誦一部佛法。』話還沒說完，師父說：『亡僧去哪裡了？』 僧人猶豫，師父就打。 僧人說：『乞求和尚開示。』 師父說：『你說亡僧還能開口嗎？』 僧人無語。 師父說：『既然開口不得，佛法又怎麼誦呢？』 問：『如何是佛法大意？』 師父偶然撓頭，說：『老僧頭癢。』 問：『還有奇特之處嗎？』 師父張開雙手（另說：『老僧頭破血出』）。 問：『大事未明，乞求師父開示。』 師父說：『你把什麼叫做大事？』 問：『難道沒有方便之法嗎？』 師父便打。 問：『瑯玡（地名）覺贊初祖，末句說：『師心兮戴。』大慧杲（宋朝(1126-1163)禪師）說：『戴』之一字，不得動著，動著即禍生。』 師父拿起棒子指著說：『必須動著，動著就任憑它東擲西拋（瑯玡的新婦子，大慧的老婆禪，圓悟（宋朝(1063-1135)禪師）這人，稍微好一些）。』 問：『不會做功夫，求師父開示。』 師父說：『不關老僧的事。』 問：『求個明白的路頭。』 師父說：『但向暗處走。（另說：『我不明白』）』 問：『諸法從心生，未審心從甚處生？』 師父說：『老僧正疑惑著。』 居士問：『弟子從揚州來，為大事不明。』 師父說：『你既然不明，拿什麼來？』 居士無語。 問：『還是念佛好，還是做功夫好？』 師父說：『總不好。』 僧人猶豫，師父打著說：『向這裡會得卻好。』 問：『如何是乾屎橛？』 師父說：『田埂上看。（另說：『速吐卻』）』 English version Please, Master, do not use the stick, nor scold. Utter a phrase that fully expresses the matter of turning around. The Master rose and said, 'I am tired and want to sleep.' Asked, 'What are the Three Origins and Three Essentials?' The Master said, 'What do you mean by this question?' The monk said, 'I do not understand. Please, Venerable Monk, explain it clearly.' The Master said, 'Then put it down.' Asked, 'I have been practicing diligently, but I cannot find an entry point.' The Master said, 'Who told you to come?' As the monk was about to speak, the Master struck him directly. Asked, 'An ancient said, 'A deceased monk recites a scripture of Buddha Dharma.'' Before the words were finished, the Master said, 'Where did the deceased monk go?' The monk hesitated, and the Master struck him. The monk said, 'Beg the Venerable Monk to enlighten me.' The Master said, 'Do you say the deceased monk can still open his mouth?' The monk was speechless. The Master said, 'Since he cannot open his mouth, how can he recite the Buddha Dharma?' Asked, 'What is the great meaning of the Buddha Dharma?' The Master scratched his head and said, 'This old monk's head itches.' Asked, 'Is there anything extraordinary?' The Master spread out both hands (another version says, 'This old monk's head is broken and bleeding'). Asked, 'The great matter is not yet clear. I beg the Master to enlighten me.' The Master said, 'What do you call the great matter?' Asked, 'Is there no expedient means?' The Master struck him. Asked, 'Langye (place name) Juezan's first ancestor, the last line says, 'My mind wears it.' Dahui Gao (Song Dynasty (1126-1163) Chan Master) said, 'The word 'wear' must not be touched. Touching it will bring disaster.' The Master picked up the stick and pointed, saying, 'It must be touched. Let it be tossed east and thrown west (Langye's new daughter-in-law, Dahui's old woman's Chan, Yuanwu (Song Dynasty (1063-1135) Chan Master), this person is slightly better).' Asked, 'I do not know how to practice. I beg the Master to enlighten me.' The Master said, 'It is none of this old monk's business.' Asked, 'I seek a clear path.' The Master said, 'Just walk towards the darkness. (Another version says, 'I do not understand.')' Asked, 'All dharmas arise from the mind. I do not know where the mind arises from?' The Master said, 'This old monk is also wondering about that.' A layman asked, 'This disciple comes from Yangzhou, because the great matter is not clear.' The Master said, 'Since you do not understand, what did you bring?' The layman was speechless. Asked, 'Is it better to recite the Buddha's name, or is it better to practice?' The Master said, 'Neither is good.' The monk hesitated, and the Master struck him, saying, 'It would be good to understand it here.' Asked, 'What is a dried dung stick?' The Master said, 'Look on the ridge of the field. (Another version says, 'Quickly spit it out.')'
【English Translation】 English translation line 1 English translation line 2
問工夫散亂不成片時如何。師打云。我道棒打不開 問乞師指個修行路。師云。我從來不會修行。云更冀慈悲。師云。一事無成兩𩯭絲 問古人道。老僧無法與人。祇解識病。時有僧出作禮。古人便歸方丈。意旨如何。師云。汝且出去。僧擬再問。師云。你未知病在。云如何是某甲未知病處。師舉手搔頭。僧罔措(者僧渾身是蠱。惹得老漢遍體毒癢。沒著搔處) 問眾生即佛。弟子信不過。師云信不過。且做眾生。云佛又作么樣。師云但肯作眾生。佛即在其中 問清水洗塵。塵水歸何處。師云。茅廁里。云某甲不會。師云。問取凈頭去 問生滅不停。如何降伏。師攔胸搊住云。停不停。云不會。師放云。恁么即降伏了也。僧擬進語。師乃叱出 問如何是五眼圓明。師曰。老僧止兩隻 問未舉念時。意旨如何。師良久。僧擬再舉。師云。去 問黑漆皮燈籠。還有亮時也無。師打云。老僧要打破 問如何得出生死。師云。如何是生死。云學人不會。乞和尚慈悲。師云。老僧無奈汝何 問某甲一字不識。乞師開示。師云。我正要一字不識底。還你一字不識底去處來。僧無語。師乃打 俗士問。我輩修行。不知從那步起。師云。從你未動腳者一步起。又問此心如何定得。師云。定即且置。如何是心。士無語。師云。汝且會會
【現代漢語翻譯】 現代漢語譯本 問：當用功時，心緒散亂無法集中，該怎麼辦？ 師父（指禪師）打了一下，說：『我說用棍子也打不開（你的心結）。』 問：請師父指點一條修行的道路。 師父說：『我從來不會修行。』 （僧人）說：『更希望得到慈悲指引。』 師父說：『一事無成，兩鬢斑白（形容徒勞無功）。』 問：古人說：『老僧沒有什麼可以給人的，只會識別病癥。』當時有僧人出來行禮，古人便回方丈了。這其中的意思是什麼？ 師父說：『你先出去。』 僧人想要再問，師父說：『你還不知道病在哪裡。』 （僧人）說：『如何是弟子還不知道的病處？』 師父舉手撓頭。（禪師認為這個僧人渾身都是問題，惹得老漢我全身發癢，沒地方可撓。） 問：眾生即是佛，弟子信不過。 師父說：『信不過，就且做眾生。』 （僧人）說：『佛又是什麼樣的？』 師父說：『只要肯做眾生，佛就在其中。』 問：清水洗去塵埃，塵埃和水又歸向何處？ 師父說：『茅廁里。』 （僧人）說：『弟子不明白。』 師父說：『去問負責清潔的人。』 問：生滅變化不停息，如何降伏？ 師父攔胸抓住（僧人）說：『停不停？』 （僧人）說：『不會。』 師父放開（僧人）說：『這樣就降伏了。』 僧人想要說話，師父便呵斥他出去。 問：如何是五眼圓明？ 師父說：『老僧只有兩隻眼。』 問：未起心動念時，意旨如何？ 師父沉默良久。僧人想要再次發問，師父說：『去。』 問：黑漆皮燈籠，還有亮的時候嗎？ 師父打了一下（僧人）說：『老僧要打破它。』 問：如何才能脫離生死輪迴？ 師父說：『什麼是生死？』 （僧人）說：『學人不會，請和尚慈悲開示。』 師父說：『老僧拿你沒辦法。』 問：弟子一個字都不認識，請師父開示。 師父說：『我正需要一個字都不認識的人，還你一個字都不認識的去處來。』 僧人無語。師父便打了他。 俗人問：我們修行，不知道從哪一步開始？ 師父說：『從你未動腳的那一步開始。』 （俗人）又問：這顆心如何才能安定下來？ 師父說：『安定且放一邊，什麼是心？』 俗人無語。師父說：『你且體會體會。』
【English Translation】 English version Question: What should I do when my efforts are scattered and I cannot concentrate? The Master struck and said, 'I say a stick cannot open it (your mind's knot).' Question: Please, Master, point out a path of practice. The Master said, 'I have never known how to practice.' (The monk) said, 'I further hope for compassionate guidance.' The Master said, 'Achieving nothing, with two strands of white hair (describing futile efforts).' Question: An ancient said, 'This old monk has nothing to give people, only knows how to recognize illness.' At that time, a monk came forward to bow, and the ancient immediately returned to his abbot's room. What is the meaning of this? The Master said, 'You should go out first.' The monk wanted to ask again, and the Master said, 'You do not yet know where the illness lies.' (The monk) said, 'How is it that this disciple does not know where the illness lies?' The Master raised his hand and scratched his head. (The Zen master thought that this monk was full of problems, causing this old man to itch all over, with nowhere to scratch.) Question: Sentient beings are Buddha, but this disciple cannot believe it. The Master said, 'If you cannot believe it, then just be a sentient being.' (The monk) said, 'Then what is Buddha like?' The Master said, 'As long as you are willing to be a sentient being, Buddha is within it.' Question: Clear water washes away dust, where do the dust and water go? The Master said, 'To the latrine.' (The monk) said, 'This disciple does not understand.' The Master said, 'Go ask the one in charge of cleaning.' Question: Birth and death never cease, how can they be subdued? The Master grabbed (the monk) by the chest and said, 'Does it stop or not?' (The monk) said, 'I don't understand.' The Master released (the monk) and said, 'Then it is already subdued.' The monk wanted to speak further, but the Master scolded him to leave. Question: What is the perfect clarity of the five eyes? The Master said, 'This old monk only has two eyes.' Question: Before a thought arises, what is the meaning? The Master remained silent for a long time. The monk wanted to ask again, and the Master said, 'Go.' Question: A black lacquered lantern, will it ever have a bright time? The Master struck (the monk) and said, 'This old monk wants to break it.' Question: How can one be freed from the cycle of birth and death? The Master said, 'What is birth and death?' (The monk) said, 'This student does not understand, please, Venerable One, compassionately enlighten me.' The Master said, 'This old monk can do nothing with you.' Question: This disciple does not recognize a single character, please, Master, enlighten me. The Master said, 'I precisely need someone who does not recognize a single character, return to the place where you do not recognize a single character.' The monk was speechless. The Master then struck him. A layman asked: We practice, but we do not know from which step to begin? The Master said, 'Begin from the step before you moved your foot.' (The layman) further asked: How can this mind be settled? The Master said, 'Setting it aside for now, what is mind?' The layman was speechless. The Master said, 'You should contemplate it.'
心看 問大修行人。為甚擔枷帶鎖。師云。自作自受無人救。云萬丈巖前作揖。百尺竿頭拱手。師云。自拈自弄得人憎 蘊虛講主參。問未到金粟時如何。(把住云。道道。擬議便推出云。你未到在)師曰。云岫庵中。曰到后如何。師云。喫茶已畢曰。釋迦未出世。祖師不西來。喚甚麼作正法眼藏。師正身云。見么。(別云。正要阇黎恁么舉)曰。有見則不堪。師云。未夢見在。又問。古人道。喚作一物即不中。如何又喚作無位真人。師云。你即今是一物。是無位真人。(別云。座主莫被人瞞好)曰。若說作兩橛師云。還我一橛來。云猶是第二門。師云。怪你做座主。所以會講 云怡蔡居士問。渴鹿趁𦦨。如何歇得。師云。摸取腳跟摩尼珠。云久埋塵土中。如何急切覓得。師云。滿面羞慚。(別云。不要亂摸)云一斬一切斷。如何得此利劍。師云。照顧汝頭。云等是水味有品為第一泉。有品為第二泉。作何剖分。師云。飲者自生分別。(別云。一二且置。水作何味)云黑夜中認賊為子。認子為賊。作何判斷。師云。各打三十棒。(別云。戳瞎己眼)云家親作祟。如何處置。師云。家無二主。(別云。此事問不得家親)云的的主人翁。如何得覿面一見。師云。攔腮與汝掌。(別云。莫說夢)云堪輿家羅經。縱橫移動。針
【現代漢語翻譯】 現代漢語譯本 心看禪師問一位大修行人：『為什麼會戴著枷鎖？』禪師回答：『自作自受，無人能救。』那人又問：『在萬丈懸崖前作揖，在百尺竿頭上拱手，是什麼意思？』禪師說：『自討沒趣，惹人厭惡。』 蘊虛講主來參拜，問道：『未到金粟寺時是什麼樣子？』（一把抓住蘊虛講主說：『說！說！』隨即推開說：『你還沒到呢！』）禪師說：『在云岫庵中。』蘊虛講主問：『到了之後又如何？』禪師說：『喝茶完畢。』蘊虛講主說：『釋迦牟尼（Sakyamuni，佛教創始人）未出世，達摩祖師（Bodhidharma，禪宗始祖）不從西方來，那什麼是正法眼藏（Dharma Eye Treasury，佛法精髓）？』禪師端正身體說：『看見了嗎？』（另有人說：『正要你這樣提問。』）蘊虛講主說：『有所見就不對了。』禪師說：『還沒做夢呢。』 又有人問：『古人說，稱它為一物就不對了，為什麼又稱它為無位真人（True Man of No Rank，指人的本性）？』禪師說：『你現在就是一物，就是無位真人。』（另有人說：『座主不要被人矇蔽了。』）蘊虛講主說：『如果說成兩截……』禪師說：『還我一截來。』蘊虛講主說：『這還是第二道門。』禪師說：『怪你做座主，所以只會講經。』 云怡蔡居士問：『渴鹿追逐陽焰（heat haze，因熱空氣上升導致的光線折射現象，被誤認為水），如何才能停歇？』禪師說：『摸取腳跟下的摩尼珠（Mani jewel，如意寶珠，比喻佛性）。』蔡居士問：『久埋塵土中，如何才能快速找到？』禪師說：『滿面羞慚。』（另有人說：『不要亂摸。』）蔡居士問：『一斬一切斷，如何才能得到這把利劍？』禪師說：『照顧好你的頭。』蔡居士問：『同樣是水，有品級的分為第一泉，有品級的分為第二泉，如何區分？』禪師說：『飲用的人自然會產生分別。』（另有人說：『一二暫且不提，水是什麼味道？』）蔡居士問：『黑夜中認賊為子，認子為賊，如何判斷？』禪師說：『各打三十棒。』（另有人說：『戳瞎自己的眼睛。』）蔡居士問：『家親作祟，如何處置？』禪師說：『家無二主。』（另有人說：『此事問不得家親。』）蔡居士問：『真正的的主人翁，如何才能覿面相見？』禪師說：『攔住臉給你一巴掌。』（另有人說：『別說夢話。』）蔡居士問：『堪輿家的羅經（compass，風水羅盤），縱橫移動，針……』
【English Translation】 English version Xin Kan (Zen master's name) asked a great practitioner: 'Why are you wearing shackles and chains?' The master replied: 'You reap what you sow; no one can save you.' The person then asked: 'What does it mean to bow before a ten-thousand-foot cliff and clasp hands on a hundred-foot pole?' The master said: 'You are just asking for trouble and making yourself annoying.' Preacher Yun Xu came to visit and asked: 'What was it like before arriving at Jin Su Temple?' (He grabbed Yun Xu and said: 'Speak! Speak!' Then pushed him away, saying: 'You haven't arrived yet!') The master said: 'In the Yun Xiu Hermitage.' Yun Xu asked: 'What is it like after arriving?' The master said: 'Finished drinking tea.' Yun Xu said: 'Sakyamuni (the founder of Buddhism) has not appeared in the world, and Bodhidharma (the first patriarch of Zen Buddhism) did not come from the West. What is called the Dharma Eye Treasury (the essence of the Buddha's teachings)?' The master straightened his body and said: 'Do you see it?' (Someone else said: 'That's exactly how I wanted you to ask.') Yun Xu said: 'If there is something seen, it is not right.' The master said: 'You haven't even dreamed yet.' Someone else asked: 'The ancients said that calling it a thing is not right, so why is it called the True Man of No Rank (referring to one's true nature)?' The master said: 'You are now a thing, you are the True Man of No Rank.' (Someone else said: 'Preacher, don't be deceived.') Yun Xu said: 'If you say it's in two parts...' The master said: 'Give me back one part.' Yun Xu said: 'This is still the second gate.' The master said: 'No wonder you are a preacher, so you only know how to lecture.' Layman Yun Yi Cai asked: 'How can a thirsty deer chasing heat haze (a mirage caused by hot air rising) stop?' The master said: 'Touch the Mani jewel (wish-fulfilling jewel, a metaphor for Buddha-nature) under your feet.' Cai asked: 'Buried in the dust for a long time, how can I find it quickly?' The master said: 'Full of shame.' (Someone else said: 'Don't touch it randomly.') Cai asked: 'Cutting everything with one slash, how can I get this sharp sword?' The master said: 'Take care of your head.' Cai asked: 'The same water, the graded ones are divided into the first spring, and the graded ones are divided into the second spring, how to distinguish them?' The master said: 'The drinker will naturally have distinctions.' (Someone else said: 'Let's put aside one or two, what does the water taste like?') Cai asked: 'Recognizing a thief as a son in the dark night, and recognizing a son as a thief, how to judge?' The master said: 'Give each thirty blows.' (Someone else said: 'Poke out your own eyes.') Cai asked: 'Family members are causing trouble, how to deal with it?' The master said: 'A family cannot have two masters.' (Someone else said: 'You can't ask family members about this.') Cai asked: 'How can I meet the real master face to face?' The master said: 'Block your face and give you a slap.' (Someone else said: 'Don't talk nonsense.') Cai asked: 'The geomancer's compass (feng shui compass), moves vertically and horizontally, the needle...'
必指南。是誰作主。師云。且向羅經后看。云家宅是諸人生身活計。見得甚麼。便肯破家蕩宅。師云。春色滿園關不住。一枝紅杏出牆來。(別云。破蕩是活計)云電光中良驥。瞬息千里。如何得一往追上。欖轡入手。師云。好個驢前馬後漢。(別云。騎驢更覓驢)云大慧云。將八識一刀。憑甚麼安身立命。師云。還我刀子來。云胡來胡現。漢來漢現。是鏡體。是鏡光。師云。打破鏡來好相見。(別云。早不是了也)云未開口已前。為甚便棒便喝。師云。為汝不薦。(別云。老僧只恨手慢)云日昇月沈。雷轟電掣。山靜云間。水流花開。莫非是者個迸現。如何拈得向腳跟下。要用便用。師云。魚行水濁。(蓮云。迷頭認影)云修行人多怕去後黑漫漫地。不知現前黑漫漫地更苦。盡說生死事大。不知現前剎那死死生生更切。此際重關一擊。如何下手。師云。好與三十棒。(別云。真個黑漫漫地)云高峰言。大徹底人。未脫生死。為甚命根不斷。命根既未斷。叫做大徹。徹底何事。師云。汝喚甚作命根。(別云。莫錯會高峰語)云一句當天。八萬門永絕生死。者一句得恁有力。師云。坐斷乾坤(是甚麼句○別云。者個不是人傳授底。你莫妄想) 問己事未明。乞師指示。時值板響。師云。打板了。吃粥去。(別云。吃粥后
【現代漢語翻譯】 現代漢語譯本 必指南。是誰作主？ 師云：『且向羅經后看。』 云：『家宅是諸人生身活計，見得甚麼，便肯破家蕩宅？』 師云：『春色滿園關不住，一枝紅杏出牆來。』（別云：破蕩是活計） 云：『電光中良驥，瞬息千里，如何得一往追上？』 師云：『欖轡入手，好個驢前馬後漢。』（別云：騎驢更覓驢） 云：『大慧云：將八識一刀，憑甚麼安身立命？』 師云：『還我刀子來。』 云：『胡來胡現，漢來漢現，是鏡體，是鏡光。』 師云：『打破鏡來好相見。』（別云：早不是了也） 云：『未開口已前，為甚便棒便喝？』 師云：『為汝不薦。』（別云：老僧只恨手慢） 云：『日昇月沈，雷轟電掣，山靜云間，水流花開，莫非是者個迸現，如何拈得向腳跟下，要用便用？』 師云：『魚行水濁。』（蓮云：迷頭認影） 云：『修行人多怕去後黑漫漫地，不知現前黑漫漫地更苦。盡說生死事大，不知現前剎那死死生生更切。此際重關一擊，如何下手？』 師云：『好與三十棒。』（別云：真個黑漫漫地） 云：『高峰言：大徹底人，未脫生死，為甚命根不斷？命根既未斷，叫做大徹，徹底何事？』 師云：『汝喚甚作命根？』（別云：莫錯會高峰語） 云：『一句當天，八萬門永絕生死，者一句得恁有力？』 師云：『坐斷乾坤（是甚麼句○別云：者個不是人傳授底，你莫妄想）』 問：『己事未明，乞師指示。』 時值板響，師云：『打板了，吃粥去。』（別云：吃粥后）
【English Translation】 English version The inevitable guide. Who is in charge? The master said: 'Just look behind the compass.' Said: 'Home is where people live and make a living. What do you see that makes you willing to destroy your home?' The master said: 'The spring scenery fills the garden, but cannot be contained; a branch of red apricot extends beyond the wall.' (Another said: Destruction is a way of life) Said: 'A fine steed in a flash of lightning travels a thousand miles. How can one catch up in one go?' The master said: 'With the reins in hand, a fine Han (dynasty) (206 BC-220 AD) person before the donkey and behind the horse.' (Another said: Searching for a donkey while riding one) Said: 'Dahui (Da Hui) said: With one cut of the eight consciousnesses, what do you rely on to settle down and establish your life?' The master said: 'Return my knife.' Said: 'When the Hu (non-Han people) come, they appear as Hu; when the Han come, they appear as Han. It is the body of the mirror, it is the light of the mirror.' The master said: 'Break the mirror to see each other well.' (Another said: It's already not) Said: 'Before even opening my mouth, why do you hit and shout?' The master said: 'Because you don't recognize it.' (Another said: The old monk only regrets being slow) Said: 'The sun rises and the moon sets, thunder roars and lightning flashes, the mountains are still among the clouds, the water flows and the flowers bloom. Isn't this the bursting forth? How can one pick it up and place it under one's feet, to use it as needed?' The master said: 'Fish stir the water.' (Lian said: Confusing the head with the shadow) Said: 'Many practitioners fear the darkness after death, not knowing that the present darkness is even more bitter. Everyone says that the matter of life and death is great, not knowing that the present moment of death and rebirth is even more pressing. At this moment, striking through the heavy barrier, how does one begin?' The master said: 'Give them thirty blows.' (Another said: Truly dark) Said: 'Gaofeng (Gao Feng) said: A person who is greatly enlightened has not escaped life and death. Why is the root of life not severed? If the root of life is not severed, what is called great enlightenment? What is the matter of thoroughness?' The master said: 'What do you call the root of life?' (Another said: Don't misunderstand Gaofeng's words) Said: 'One sentence reaches the sky, and eighty thousand gates are forever cut off from life and death. How can this sentence be so powerful?' The master said: 'Sitting and cutting off the universe (What kind of sentence is it? Another said: This is not something taught by people, don't you dare to imagine)' Asked: 'My own affairs are not clear, I beg the master to instruct me.' At that time, the board sounded, and the master said: 'The board has sounded, go eat porridge.' (Another said: After eating porridge)
向你道) 問雲門餅。趙州茶。和尚者里有么。師云。一頓大拳頭 問眾中操履好。靜中操履好。師曰。分身兩處看(別云。莫管他) 問乞師指截徑處。師云。汝是甚處人。云江西。師把住云。江西到者里多少路。僧擬議。師推出 問古人一言之下。為甚麼便曉得雲門兒孫。師打云。你是甚麼人。(別云。雲門是兒孫)僧禮拜。師又打 問如何是秘密藏。師云。八萬四千(別云。瞞人不得) 問搬石挑沙。明甚麼邊事。師云。來日再去挑 行者問。吞不進。吐不出時如何。師云。問取舌頭 比丘尼問。如何是本地風光。師云。嘗在汝面門出入。(別云。凈地莫放尿)尼欣然禮拜。師云。且放過汝 問如何是的的大意。師云。向前來。僧近前。師便打。僧云。上根大器。直下承當。中下人來如何。師云。老僧從來未嘗眼花。僧無語。師云。你是最下種也未得在 問曹洞宗有君臣偏正。師云。除卻君臣偏正。致一問來。云除君臣偏正。教某更問甚麼。師云。只你恁么道。是君是臣。是偏是正。僧擬議。師喝出 問生死如何透。師打一拳云。曏者里透 問如何是無生法。師打云。會么。云不會。師云。賴汝不會。若會。老僧性命卻在汝手裡(縱不會。和尚性命也在渠手裡) 師作務次。僧參云。某甲特來參叩和尚。師拖土
{ "translations": [ "現代漢語譯本：", "（僧人）問（向你請教）雲門餅（指雲門宗的禪法）。趙州茶（指趙州從諗禪師的禪風）。和尚您這裡有嗎？", "師父說：『一頓大拳頭。』", "（僧人）問：『在眾人中修行好，還是在安靜中修行好？』", "師父說：『分身兩處看。（另有說法：別管他）』", "（僧人）問：『請師父指點一條捷徑。』", "師父說：『你是哪裡人？』", "（僧人）說：『江西。』", "師父抓住（僧人）說：『江西到這裡有多少路？』", "僧人猶豫不決。師父把他推出。", "（僧人）問：『古人一句話之下，為什麼就明白了雲門宗的禪法？』", "師父打（僧人）說：『你是甚麼人？（另有說法：雲門宗是兒孫）』", "僧人禮拜。師父又打。", "（僧人）問：『如何是秘密藏？』", "師父說：『八萬四千。（另有說法：瞞人不得）』", "（僧人）問：『搬石頭挑沙子，說明什麼事情？』", "師父說：『來日再去挑。』", "行者問：『吞不進，吐不出時如何？』", "師父說：『問取舌頭。』", "比丘尼問：『如何是本地風光？』", "師父說：『常在汝面門出入。（另有說法：凈地莫**）』", "比丘尼欣然禮拜。師父說：『且放過汝。』", "（僧人）問：『如何是的的大意？』", "師父說：『向前來。』", "僧人近前。師父便打。僧人說：『上根大器，直下承當。中下人來如何？』", "師父說：『老僧從來未嘗眼花。』", "僧人無語。師父說：『你是最下等的人也未得在。』", "（僧人）問：『曹洞宗有君臣偏正（曹洞宗用君臣五位來比喻禪的體用關係）。』", "師父說：『除卻君臣偏正，致一問來。』", "（僧人）說：『除君臣偏正，教某更問甚麼？』", "師父說：『只你恁么道，是君是臣，是偏是正？』", "僧人猶豫不決。師父喝出。", "（僧人）問：『生死如何透？』", "師父打一拳說：『曏者里透。』", "（僧人）問：『如何是無生法？』", "師父打（僧人）說：『會么？』", "（僧人）說：『不會。』", "師父說：『賴汝不會。若會，老僧性命卻在汝手裡。（縱不會，和尚性命也在渠手裡）』", "師父在做活。僧人蔘拜說：『某甲特來參叩和尚。』", "師父拖土。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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籃云。為我抬土去。云某甲只是閑。師云。去老僧沒工夫說閒話 問。古人道。須參活句。莫參死句。如何是活句。師云。老僧舌破。為你說不得。去僧出復入曰。和尚舌破。用冬青葉好。師云。汝為甚著死句。連棒趁出 問離卻拄杖子。請師別道一句。師掌云。不是拳頭。定是巴掌。僧禮拜。師以腳趯云。更有腳尖在 岳石帆居士參。出自撰禪門口訣請正。(指云。訣即不問。如何是禪。待伊擬議。便與裂碎)師接得。即置云。閑言語。士云。和尚看看。師閱數行。至實字。指問云。此字如何解說。士擬議云。卻解說不出。師云。恁么則是虛言了。士無語。良久又云。和尚者里有甚麼人護法。師云。貧道法也無。護個甚麼 問某甲生死不明。師云。者飯袋子。(尊於十號。者僧難當)僧擬開口。師便打 又僧出。禮拜擬問。師云。適才你問甚麼。僧罔措。師推倒(推倒則不無好手。爭奈者僧爬起得快) 居士問。伎倆盡時如何。師便打。(打即不無。爭奈伎倆盡何)士擬議。師云。伎倆盡了 問死人難活時如何。師云。你且去。僧擬議。師打云。真個死漢 問學人到已一月。不見堂頭時如何。師云。者老漢甚處去也。僧擬議。師便打 問前念過去。后念未生。主人公在何處。師云。立地死漢。(別云。恰好)僧云不
【現代漢語翻譯】 現代漢語譯本 籃云。替我搬運泥土去。籃云說某甲只是閑著。禪師說：『去，老僧我沒有功夫說閒話。』 有僧人問：『古人說，須參活句，莫參死句，如何是活句？』禪師說：『老僧我口舌都說破了，也無法為你解說。』那僧人出去又進來，說：『和尚口舌都說破了，用冬青葉就好。』禪師說：『你為什麼執著于死句？』隨即用棒子趕了出去。 有僧人問：『離開拄杖子，請禪師另外說一句。』禪師打了他一掌，說：『不是拳頭，定是巴掌。』僧人禮拜。禪師用腳踢他說：『還有腳尖在。』 岳石帆居士來參拜。出自撰禪門口訣請正。（禪師指著說：『口訣暫且不問，如何是禪？』等他想要思量，就將它撕碎。）禪師接過，隨即放下，說：『閑言語。』居士說：『和尚看看。』禪師閱讀數行，到『實』字，指著問：『此字如何解說？』居士想要思量，說：『卻解說不出。』禪師說：『這麼說則是虛言了。』居士無語。良久又說：『和尚這裡有什麼人護法？』禪師說：『貧道我法也沒有，護個什麼？』 有僧人問：『某甲生死不明。』禪師說：『這個飯袋子。（尊重於十號（如來十號），這個僧人難以擔當。）』僧人想要開口，禪師便打。 又有僧人出來，禮拜想要發問。禪師說：『剛才你問什麼？』僧人茫然不知所措。禪師推倒了他。（推倒則不無好手，爭奈這個僧人爬起得快。） 居士問：『伎倆用盡時如何？』禪師便打。（打即不無，爭奈伎倆盡何？）居士想要思量。禪師說：『伎倆盡了。』 有僧人問：『死人難以復活時如何？』禪師說：『你且去。』僧人想要思量。禪師打他說：『真是個死漢。』 有僧人問：『學人到這裡已經一個月，不見堂頭（指禪堂的負責人）時如何？』禪師說：『這個老漢去哪裡了？』僧人想要思量。禪師便打。 有僧人問：『前念過去，后念未生，主人公在何處？』禪師說：『立地死漢。（別說，恰好。）』僧人說不。
【English Translation】 English version Lan Yun. Go and carry soil for me. Lan Yun said that so-and-so is just idle. The Master said, 'Go, this old monk has no time for idle talk.' A monk asked, 'The ancients said, 'You must contemplate the living phrase, not the dead phrase.' What is the living phrase?' The Master said, 'This old monk's tongue is broken, and I cannot explain it to you.' The monk went out and came back in, saying, 'The Master's tongue is broken, wintergreen leaves would be good.' The Master said, 'Why are you attached to the dead phrase?' He then chased him out with a stick. A monk asked, 'Apart from the staff, please say another phrase, Master.' The Master slapped him and said, 'If it's not a fist, it must be a palm.' The monk bowed. The Master kicked him with his foot and said, 'There's still a toe.' Layman Yue Shifan came to visit. From the Zen Entrance Secret Manual, please correct. (The Master pointed and said, 'The secret manual will not be asked for now, what is Zen?' Waiting for him to contemplate, he would tear it to pieces.) The Master took it, then put it down, saying, 'Idle words.' The Layman said, 'Master, take a look.' The Master read several lines, to the word 'real', pointed and asked, 'How is this word explained?' The Layman wanted to contemplate, saying, 'I can't explain it.' The Master said, 'Then it is false speech.' The Layman was speechless. After a long time, he said again, 'What kind of Dharma protectors are there here, Master?' The Master said, 'This poor monk has no Dharma, what is there to protect?' A monk asked, 'So-and-so is unclear about life and death.' The Master said, 'This rice bag. (Respect for the Ten Titles (Tathagata's Ten Titles), this monk is hard to bear.)' The monk wanted to open his mouth, and the Master hit him. Another monk came out, bowed, and wanted to ask. The Master said, 'What did you ask just now?' The monk was at a loss. The Master pushed him down. (Pushing down is not without skill, but this monk gets up quickly.) The Layman asked, 'What happens when the tricks are exhausted?' The Master hit him. (Hitting is not without reason, but what about when the tricks are exhausted?) The Layman wanted to contemplate. The Master said, 'The tricks are exhausted.' A monk asked, 'What happens when it is difficult for a dead person to come back to life?' The Master said, 'You go first.' The monk wanted to contemplate. The Master hit him and said, 'Truly a dead man.' A monk asked, 'The student has been here for a month and has not seen the head of the hall (referring to the person in charge of the Zen hall), what is it like?' The Master said, 'Where did this old man go?' The monk wanted to contemplate. The Master hit him. A monk asked, 'The previous thought has passed, the next thought has not yet arisen, where is the protagonist?' The Master said, 'A dead man standing. (Another said, just right.)' The monk said no.
會。師云。拖出死屍去(別云。多了個不會) 問如何是佛身無為。不墮諸數。師云。合取狗口(別云。墮也) 問如何是學人自己。師云。我不識你 僧求開示。師翹一足。僧云。一口氣不來時作么生。師彈足云。但問取他 問如何是生死業。師云。即汝是。如何是涅槃心。師云。即汝是。僧禮拜起。師以拄杖指云。去。僧喜躍而出 問疑情頓發。因甚麼命根不斷。師云。只為你疑情。命根不斷。云斷後如何。師打云。教你沒處藏身(蓮別云。一切不疑) 問人人有個本具底影子。為甚踏不著。師云。看腳下。僧禮拜。師與一踏云。卻是老僧踏得著(何曾踏著) 問有佛出世。作何供養。(打云。祇將者個供養)師云。老僧不受。云請師方便。師打云。與你一頓 問如何是清凈法身。師云。你會種田不。云不會。師云。我者里用你不著(別云。替我擔糞去) 興化黃伯初居士參。問弟子有條拄杖子。見佛殺佛。見祖殺祖。今日特來呈似。師云。放下著。云弟子連自己都殺卻了。師云。將甚麼來。士無語。又問。和尚入閩。將甚麼來。師云。祇有貧道 問某甲初出家。求和尚開示。師云。出家來多少時。云去歲。師云。逢人但恁么說。不得錯舉 黃司李問。風清月白時如何。師云。大家在者里。又問。弟子轉機不圓。
過在甚麼處。師云。過在問人處。云不問人時如何。師云。信口道將來 問和尚還有不為人說底法么。師云。我曾向道甚麼來。僧無語。師云。元來 錢相國入山。問如何是如來大意。師云。居士今日從甚處來。云從人行過底路來。師云。恁么則不如來了。國無語(代云。瞞和尚不得) 問鐵牛吞卻虛空時如何。師云。老僧在甚麼處。(別云。鐵牛在那裡)僧無語(復云。為什麼不吞卻) 行者問。如何是無上菩提道。師云。俗人頭戴僧官帽。云畢竟有何方便。師云。自家摸取好 僧自徑山來參。問如何是不動尊。師云。此去徑山五百里。僧喜躍作禮而退 道者問。如何是百草頭上祖師意。師拈拄杖云。者是百草頭。打云。如何是祖師意。者擬議。師喝退 問目前無一法時如何。師云。背後著眼 問如何是圓滿覺。師打云。你欠一著 問如何是新年最初行腳句。師云。去。云如何是步步不錯句。師云。去 居士問。世間以何為尊。師云。唯汝為尊。(好霹霹)士禮拜。師云。忽然霹靂打汝。又作么生。士無語(代云某甲果然不識痛癢) 問如何是急水行船。師云。山僧未做長年三老。僧無語。師打云。崖上看取(好個崖上看取。可惜水裡人不會) 問虛空破了將何補。師云。將你補(別云。莫將老僧補) 居士問。弟
【現代漢語翻譯】 現代漢語譯本： 問：過失在什麼地方？ 師父說：過失就在你問人的地方。 問：不問人的時候又如何呢？ 師父說：那就信口說出來。 問：和尚您還有不為別人說的佛法嗎？ 師父說：我曾經向你說過什麼嗎？ 僧人無語。 師父說：原來如此。 錢相國入山，問：如何是如來大意（Tathāgata's profound meaning）？ 師父說：居士你今天從哪裡來？ 答：從人走過的路來。 師父說：這樣說來，還不如不來。 錢相國無語（有人代答說：瞞不過和尚）。 問：鐵牛吞掉虛空的時候會怎麼樣？ 師父說：老僧在哪裡？（另有人說：鐵牛在哪裡？） 僧人無語（又問：為什麼不吞掉？）。 行者問：如何是無上菩提道（Anuttarā-samyak-sambodhi's path）？ 師父說：俗人頭戴僧官帽。 問：到底有什麼方便之法？ 師父說：自己摸索就好。 有僧人從徑山來參拜，問：如何是不動尊（Acala）？ 師父說：從這裡到徑山有五百里。 僧人喜悅地作禮後退下。 道士問：如何是百草頭上祖師意（Patriarch's intention）？ 師父拿起拄杖說：這就是百草頭。 道士說：如何是祖師意？ 師父喝退道士：還在這裡擬議！ 問：目前沒有一法時如何？ 師父說：背後長眼。 問：如何是圓滿覺（perfect enlightenment）？ 師父打了一下說：你還欠一著。 問：如何是新年最初行腳句？ 師父說：去。 問：如何是步步不錯句？ 師父說：去。 居士問：世間以什麼為尊？ 師父說：唯你為尊。（好大的霹靂） 居士禮拜。 師父說：忽然霹靂打你，又該怎麼辦？ 居士無語（有人代答說：某甲果然不識痛癢）。 問：如何是急水行船？ 師父說：山僧我還沒做長年三老。 僧人無語。 師父打了一下說：在崖上看！（好一個在崖上看，可惜水裡的人不會）。 問：虛空破了用什麼補？ 師父說：用你補。（另有人說：莫將老僧補）。 居士問：弟子
English version: Asked: Where does the fault lie? The master said: The fault lies in your asking others. Asked: What about when one doesn't ask others? The master said: Then just speak whatever comes to mind. Asked: Does the venerable monk have any Dharma that you don't speak to others? The master said: What have I ever said to you? The monk was speechless. The master said: So that's how it is. Chancellor Qian entered the mountain and asked: What is the profound meaning of the Tathāgata (如來大意)? The master said: Where did the layman come from today? Answered: From the road where people walk. The master said: In that case, it would have been better not to come. The chancellor was speechless (someone answered on his behalf: You can't hide it from the monk). Asked: What happens when the iron ox swallows the void? The master said: Where is this old monk? (Someone else said: Where is the iron ox?) The monk was speechless (and then asked: Why doesn't it swallow it?). A practitioner asked: What is the unsurpassed path of Bodhi (無上菩提道)? The master said: A layman wearing a monk's official hat. Asked: What expedient means are there after all? The master said: It's good to explore it yourself. A monk came from Jingshan to pay respects and asked: What is Acala (不動尊)? The master said: It's five hundred miles from here to Jingshan. The monk joyfully bowed and retreated. A Taoist asked: What is the Patriarch's intention (祖師意) on top of the hundred grasses? The master picked up his staff and said: This is the top of the hundred grasses. The Taoist said: What is the Patriarch's intention? The master shouted the Taoist away: Still contemplating here! Asked: What happens when there is not a single Dharma (法) present? The master said: Grow eyes in the back of your head. Asked: What is perfect enlightenment (圓滿覺)? The master struck and said: You're missing one move. Asked: What is the first line of practice for the new year? The master said: Go. Asked: What is the line where every step is correct? The master said: Go. A layman asked: What is most revered in the world? The master said: Only you are revered. (What a great thunderbolt) The layman bowed. The master said: What if a thunderbolt suddenly strikes you, what then? The layman was speechless (someone answered on his behalf: Indeed, this one doesn't know pain). Asked: What is it like to sail a boat in rapid waters? The master said: This mountain monk hasn't become an old man yet. The monk was speechless. The master struck and said: Watch from the cliff! (What a great 'watch from the cliff,' but it's a pity the person in the water doesn't understand). Asked: What should be used to mend the broken void? The master said: Use you to mend it. (Someone else said: Don't use the old monk to mend it). A layman asked: Disciple
【English Translation】 English version: Asked: Where does the fault lie? The master said: The fault lies in your asking others. Asked: What about when one doesn't ask others? The master said: Then just speak whatever comes to mind. Asked: Does the venerable monk have any Dharma that you don't speak to others? The master said: What have I ever said to you? The monk was speechless. The master said: So that's how it is. Chancellor Qian entered the mountain and asked: What is the profound meaning of the Tathāgata (如來大意)? The master said: Where did the layman come from today? Answered: From the road where people walk. The master said: In that case, it would have been better not to come. The chancellor was speechless (someone answered on his behalf: You can't hide it from the monk). Asked: What happens when the iron ox swallows the void? The master said: Where is this old monk? (Someone else said: Where is the iron ox?) The monk was speechless (and then asked: Why doesn't it swallow it?). A practitioner asked: What is the unsurpassed path of Bodhi (無上菩提道)? The master said: A layman wearing a monk's official hat. Asked: What expedient means are there after all? The master said: It's good to explore it yourself. A monk came from Jingshan to pay respects and asked: What is Acala (不動尊)? The master said: It's five hundred miles from here to Jingshan. The monk joyfully bowed and retreated. A Taoist asked: What is the Patriarch's intention (祖師意) on top of the hundred grasses? The master picked up his staff and said: This is the top of the hundred grasses. The Taoist said: What is the Patriarch's intention? The master shouted the Taoist away: Still contemplating here! Asked: What happens when there is not a single Dharma (法) present? The master said: Grow eyes in the back of your head. Asked: What is perfect enlightenment (圓滿覺)? The master struck and said: You're missing one move. Asked: What is the first line of practice for the new year? The master said: Go. Asked: What is the line where every step is correct? The master said: Go. A layman asked: What is most revered in the world? The master said: Only you are revered. (What a great thunderbolt) The layman bowed. The master said: What if a thunderbolt suddenly strikes you, what then? The layman was speechless (someone answered on his behalf: Indeed, this one doesn't know pain). Asked: What is it like to sail a boat in rapid waters? The master said: This mountain monk hasn't become an old man yet. The monk was speechless. The master struck and said: Watch from the cliff! (What a great 'watch from the cliff,' but it's a pity the person in the water doesn't understand). Asked: What should be used to mend the broken void? The master said: Use you to mend it. (Someone else said: Don't use the old monk to mend it). A layman asked: Disciple
子有病。求和尚授記。師云。死。云再請一語。師云。待汝活時向汝道 行者超智侍立次。師問今日有新到么。者云無。師便打(何不掀倒禪床。也顯天童門下有師兒) 問向上一路。千聖不傳。棒喝交馳。合明何事。師便打 僧云。明知生是不生之法。因甚被生死所留。(蓮云。賺殺阇黎)師打云。還知么。進云。便恁么去時如何。師云。賺殺阇黎 居士問。者里風境。與嘉興風境如何。師云。處處白雲處處日(別云。者里即不問。如何是嘉興。速道) 問某甲出山去。忽有人問天童佛法。聲未絕。師便打。僧禮拜。師復打云。逢人不得錯舉。僧起云。祇者是。師云。孟八郎漢(大小天童龍頭蛇尾。打了趁出。猶較些子) 問不是心。不是佛。不是物。師以手攔胸推倒階下云。是甚麼。僧罔措。師便打 問大眾一齊上來。未審和尚將何管待。師打云。只將者個管待。云恁么則個個飽齁齁去也。師云。你自己分上作么生。僧無語。(圓代云。某甲不吃。蓮云。我與你一頓。息代云。某甲飽吃。蓮云。更與你一頓)師復打 問生死不明。乞師指示。師云。正好訊息。僧禮拜。師詰云。你道好在甚麼處。僧無語。師便打 居士問。誦經持咒。還了得生死不。師云。了不得。士云。作么生了得。師打云。曏者里薦得。方可了
得。士云。和尚還有生死不。師云。你若有時我也有。你若無時我也無 問如何是清凈法身。師云。泥豬癩狗 問行住坐臥。如何是學人本身。師云。行住坐臥(別云。不是行住坐臥) 獅林問。和尚不會打福州鄉譚。來作么。師云。換汝眼睛。東土人說話。西天人領略。是何曲調。師云。五音六律不相當。和尚拄杖拂子燒卻了。將何示人。師云。正示人。和尚歸金粟。有幾人相伴。師云。盡大地人 新到參。方擬人事。師云。已相見了也。速退速退。雲和尚因甚著忙。師高聲云。道甚麼。云某甲博山來。師便打。僧云。打錯了。師云。汝動足時即錯了。在者里覓甚麼碗。連棒打出(拈云。動足來時不打。此時才打。豈不是和尚錯) 僧參。師問甚處來。云杭州。師云。杭州有幾多官員在任。幾多官員不在任。(代云。有告示不許窺探)云不知。師云。你不從杭州來。僧擬議師叱出 師問僧。那裡來。云蘇州來。師云。那裡人。云金華人。師云。到蘇州作甚麼。云一事也無。師云。恁么則空去空回也。云長遠如此。師云。長遠如此個甚麼。云不知。師打云。還知么。僧無語。師云。又道長遠如此 師采豆莢次。有僧參。師問那裡來。云紹興來。師云。紹興還有豆莢也無。云有。師云。既有來作甚麼。云特來禮和尚。師
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『和尚您還有生死嗎？』 師父回答：『你若有（生死），我也有（生死）；你若沒有（生死），我也就沒有（生死）。』 問：『如何是清凈法身（Dharmakāya，佛的法性之身）？』 師父回答：『泥豬癩狗。』 問：『行住坐臥（指日常行為），如何是學人本身？』 師父回答：『行住坐臥。』（另有說法：不是行住坐臥） 獅林問道：『和尚您不會說福州方言，來這裡做什麼？』 師父回答：『換你的眼睛。』 『東土（指中國）人說話，西天（指印度）人領略，是什麼曲調？』 師父回答：『五音六律不相當。』 『和尚您的拄杖拂子燒掉了，將用什麼來指示人？』 師父回答：『正在指示人。』 『和尚您歸金粟寺，有幾人相伴？』 師父回答：『盡大地人。』 新來的僧人前來參拜，剛要行禮，師父說：『已經相見了。快退下，快退下。』 僧人問：『和尚您為什麼這麼著急？』 師父高聲說：『說什麼？』 僧人說：『我從博山來。』 師父就打了他。僧人說：『打錯了。』 師父說：『你動腳的時候就錯了。在這裡找什麼碗？』 （師父）連棒子一起打了出去。（評論說：動腳來的時候不打，這個時候才打，豈不是和尚錯了？） 僧人前來參拜，師父問：『從哪裡來？』 回答：『杭州。』 師父問：『杭州有多少官員在任？有多少官員不在任？』（代答：有告示不許窺探） 回答：『不知道。』 師父說：『你不是從杭州來的。』 僧人猶豫，師父呵斥他出去。 師父問僧人：『從哪裡來？』 回答：『蘇州來。』 師父問：『哪裡人？』 回答：『金華人。』 師父問：『到蘇州做什麼？』 回答：『一事也沒有。』 師父說：『那麼就是空去空回了。』 回答：『長久以來都是這樣。』 師父說：『長久以來都是這樣個什麼？』 回答：『不知道。』 師父打他說：『還知道嗎？』 僧人無語。 師父說：『又說長久以來都是這樣。』 師父正在採摘豆莢，有僧人前來參拜。師父問：『從哪裡來？』 回答：『紹興來。』 師父問：『紹興還有豆莢嗎？』 回答：『有。』 師父問：『既然有，來這裡做什麼？』 回答：『特來禮拜和尚。』
English version: A monk asked: 'Venerable Master, do you still have birth and death?' The Master replied: 'If you have (birth and death), I also have (birth and death); if you don't have (birth and death), I also don't have (birth and death).' Asked: 'What is the pure Dharmakāya (法身, the Dharma body of the Buddha)?' The Master replied: 'Mud pigs and mangy dogs.' Asked: 'In walking, standing, sitting, and lying down (referring to daily activities), what is the student's own self?' The Master replied: 'Walking, standing, sitting, and lying down.' (Another version: Not walking, standing, sitting, and lying down) Shilin asked: 'Venerable Master, you don't speak the Fuzhou dialect, what are you doing here?' The Master replied: 'Changing your eyes.' 'People from the Eastern Land (referring to China) speak, and people from the Western Heaven (referring to India) understand, what kind of tune is that?' The Master replied: 'The five tones and six laws do not match.' 'Venerable Master, your staff and whisk have been burned, what will you use to instruct people?' The Master replied: 'Precisely instructing people.' 'Venerable Master, when you return to Jin Su Temple, how many people will accompany you?' The Master replied: 'All the people on the great earth.' A newly arrived monk came to pay respects, just as he was about to perform the ritual, the Master said: 'We have already met. Retreat quickly, retreat quickly.' The monk asked: 'Venerable Master, why are you in such a hurry?' The Master said loudly: 'What are you saying?' The monk said: 'I come from Boshan.' The Master then hit him. The monk said: 'You hit the wrong person.' The Master said: 'When you moved your foot, you were already wrong. What bowl are you looking for here?' (The Master) hit him out with the stick. (Commentary: Not hitting when he came with his foot, but hitting at this time, isn't the Venerable Master wrong?) A monk came to pay respects, the Master asked: 'Where do you come from?' Answered: 'Hangzhou.' The Master asked: 'How many officials are in office in Hangzhou? How many officials are not in office?' (Alternative answer: There is a notice prohibiting peeking) Answered: 'I don't know.' The Master said: 'You didn't come from Hangzhou.' The monk hesitated, and the Master scolded him to leave. The Master asked the monk: 'Where do you come from?' Answered: 'Suzhou.' The Master asked: 'Where are you from?' Answered: 'Jinhua.' The Master asked: 'What did you do in Suzhou?' Answered: 'Nothing at all.' The Master said: 'Then you went and returned empty-handed.' Answered: 'It has been like this for a long time.' The Master said: 'What has been like this for a long time?' Answered: 'I don't know.' The Master hit him and said: 'Do you know now?' The monk was speechless. The Master said: 'You said it has been like this for a long time again.' The Master was picking bean pods when a monk came to pay respects. The Master asked: 'Where do you come from?' Answered: 'Shaoxing.' The Master asked: 'Are there still bean pods in Shaoxing?' Answered: 'Yes.' The Master asked: 'Since there are, what are you doing here?' Answered: 'I came specifically to pay respects to the Venerable Master.'
【English Translation】 English version: A monk asked: 'Venerable Master, do you still have birth and death?' The Master replied: 'If you have (birth and death), I also have (birth and death); if you don't have (birth and death), I also don't have (birth and death).' Asked: 'What is the pure Dharmakāya (法身, the Dharma body of the Buddha)?' The Master replied: 'Mud pigs and mangy dogs.' Asked: 'In walking, standing, sitting, and lying down (referring to daily activities), what is the student's own self?' The Master replied: 'Walking, standing, sitting, and lying down.' (Another version: Not walking, standing, sitting, and lying down) Shilin asked: 'Venerable Master, you don't speak the Fuzhou dialect, what are you doing here?' The Master replied: 'Changing your eyes.' 'People from the Eastern Land (referring to China) speak, and people from the Western Heaven (referring to India) understand, what kind of tune is that?' The Master replied: 'The five tones and six laws do not match.' 'Venerable Master, your staff and whisk have been burned, what will you use to instruct people?' The Master replied: 'Precisely instructing people.' 'Venerable Master, when you return to Jin Su Temple, how many people will accompany you?' The Master replied: 'All the people on the great earth.' A newly arrived monk came to pay respects, just as he was about to perform the ritual, the Master said: 'We have already met. Retreat quickly, retreat quickly.' The monk asked: 'Venerable Master, why are you in such a hurry?' The Master said loudly: 'What are you saying?' The monk said: 'I come from Boshan.' The Master then hit him. The monk said: 'You hit the wrong person.' The Master said: 'When you moved your foot, you were already wrong. What bowl are you looking for here?' (The Master) hit him out with the stick. (Commentary: Not hitting when he came with his foot, but hitting at this time, isn't the Venerable Master wrong?) A monk came to pay respects, the Master asked: 'Where do you come from?' Answered: 'Hangzhou.' The Master asked: 'How many officials are in office in Hangzhou? How many officials are not in office?' (Alternative answer: There is a notice prohibiting peeking) Answered: 'I don't know.' The Master said: 'You didn't come from Hangzhou.' The monk hesitated, and the Master scolded him to leave. The Master asked the monk: 'Where do you come from?' Answered: 'Suzhou.' The Master asked: 'Where are you from?' Answered: 'Jinhua.' The Master asked: 'What did you do in Suzhou?' Answered: 'Nothing at all.' The Master said: 'Then you went and returned empty-handed.' Answered: 'It has been like this for a long time.' The Master said: 'What has been like this for a long time?' Answered: 'I don't know.' The Master hit him and said: 'Do you know now?' The monk was speechless. The Master said: 'You said it has been like this for a long time again.' The Master was picking bean pods when a monk came to pay respects. The Master asked: 'Where do you come from?' Answered: 'Shaoxing.' The Master asked: 'Are there still bean pods in Shaoxing?' Answered: 'Yes.' The Master asked: 'Since there are, what are you doing here?' Answered: 'I came specifically to pay respects to the Venerable Master.'
云。喫茶去 求如居士呈偈云。水到渠成。瓜熟蒂落。缽盂無柄。徒勞把捉。大千沙界。法王正覺。若人會得。是名絕學。(缽盂柄太多了)且云。弟子有個會處。求和尚證明。師未過手。便云。我已為汝證明了也。云此是會處。還有個行處。先不得。后不得。正與么時恁么得。咦。老鼠見貓兒。動也動不得。師云。你者呆子。雲和尚家風已盡知。原來祇是者些兒。若云更有元和妙虛空挖孔總成癡。師云。一發呆了士拂袖便出。次夕。復入室。師云。今日又作么生。士就師膝一捏。師云。你試道看。雲和尚還要第二杓惡水那。師云。你試潑看。士轉身作女人拜。便出 師一晚與五峰話次。驀伸腳云。你作么生。峰以腳趯之。師笑云。未在。未在。雲和尚道看。師倒臥。峰云。也只是困。師云。你又與么去也。峰乃禮拜 石車參。師問那裡來。云云門來。師云。幾時起身。車打一圓相。師云。不可亂做。云千里同風。今日特來親領痛棒。師云。既是千里同風。又來作么。車即提起左腳。師云。者還不是。車又提起右腳。師云錯也云風吹別調中。師休去 新到參。方禮拜。師乃蹋之。僧擬開口。師便打出 僧才禮拜。師以杖抵云。去去。云某甲話也未問。師云。設若問話。堪作甚麼。僧擬議。師喝出 僧參。自敘諸方相見
機緣將畢。師咳𠻳一聲。唾地云。你道道看。僧罔措。師連棒打出 僧呈偈。師接得。即扯破。顧僧云。今日多少泥水匠。云前三三與后三三。師打云。是多少。僧豎拳。師直打出 河南僧參。喫茶次。師問曾到少林么。僧云。曾到。師云。堂頭和尚如何。云提唱為主。師云。提唱個甚麼。僧無語。師舉起茶盞云。還提唱者個么。云拈來無不是。師云。錯認定盤星。僧復無語 師問僧。甚處來。雲天目來。師云。高峰祖師安么。僧無語。(代云。謝和尚掛念)師云。想必你不從天目來 瓶匋僧參。呈一圓相。后書偈云。瓶匋燒得破砂盆。不妨拈出衆人驚。祖師一見攢眉哭。後來那有者兒孫。師目竟。即扯破。顧僧云。如何解交。(者僧無風起浪。卻不知悟老在伊未舉已前垂手。所以道句后出身有萬千。句前出身無一個)僧罔措。師趁出 華山。僧參。師問華山道場做完也未。云已畢。師云。既畢又來做甚麼。僧無語 僧參。師問甚處來。雲河南。師云。臨濟大師道。不在河南。定在河北。即今在河南河北云。在河南。師云。何不教他同來。僧無語。(代云。若教即不來)師云。掠虛漢出去 僧呈偈云。未明心地印。追究祖師關。識破分明也。前三三與后三三。師云。不前不後是多少。僧擬議。師打出 一僧入室。云某
【現代漢語翻譯】 現代漢語譯本 機緣將要結束。老師咳嗽一聲，朝地上吐了口唾沫說：『你來說說看。』僧人不知所措。老師接連用棒子打他出去。僧人呈上一首偈子，老師接過，立刻撕破。看著僧人說：『現在有多少泥水匠？』僧人說：『前三三與后三三。』老師打了一下說：『是多少？』僧人豎起拳頭。老師直接打他出去。 河南來的僧人蔘拜。喝茶的時候，老師問：『你曾經到過少林寺嗎？』僧人說：『曾經到過。』老師說：『堂頭和尚怎麼樣？』僧人說：『以提倡佛法為主。』老師說：『提倡些什麼？』僧人無話可說。老師舉起茶盞說：『還提倡這個嗎？』僧人說：『拈來無不是。』老師說：『錯認定盤星。』僧人再次無話可說。 老師問僧人：『從哪裡來？』僧人說：『天目山來。』老師說：『高峰祖師（指高峰原妙禪師）安好嗎？』僧人無話可說。（代答：『謝謝和尚掛念。』）老師說：『想必你不是從天目山來。』 一個做陶器的僧人蔘拜，呈上一個圓相，後面寫著偈子說：『瓶匋燒得破砂盆，不妨拈出衆人驚。祖師一見攢眉哭，後來那有者兒孫。』老師看了一眼，立刻撕破。看著僧人說：『如何解釋？』（這個僧人無風起浪，卻不知道悟老在他未舉之前已經垂手。所以說道句后出身有萬千，句前出身無一個。）僧人不知所措。老師把他趕了出去。 華山來的僧人蔘拜。老師問：『華山道場做完了沒有？』僧人說：『已經做完了。』老師說：『既然做完了又來做什麼？』僧人無話可說。 僧人蔘拜。老師問：『從哪裡來？』僧人說：『河南。』老師說：『臨濟大師說，不在河南，定在河北。現在說在河南河北？』僧人說：『在河南。』老師說：『為什麼不教他一起來？』僧人無話可說。（代答：『如果教他來，他就不來了。』）老師說：『掠虛漢，出去！』 僧人呈上一首偈子說：『未明心地印，追究祖師關。識破分明也，前三三與后三三。』老師說：『不前不後是多少？』僧人想要說話，老師打他出去。 一個僧人進入方丈室，說：『某』
【English Translation】 English version The opportunity was about to end. The teacher coughed, spat on the ground, and said, 'Tell me about it.' The monk was at a loss. The teacher repeatedly struck him out with a stick. The monk presented a verse, which the teacher took and immediately tore up. Looking at the monk, he said, 'How many mud plasterers are there today?' The monk said, 'The former three three and the latter three three.' The teacher struck him and said, 'How much is it?' The monk raised his fist. The teacher directly struck him out. A monk from Henan came to pay respects. While drinking tea, the teacher asked, 'Have you ever been to Shaolin Temple?' The monk said, 'I have been there.' The teacher said, 'How is the abbot?' The monk said, 'He mainly promotes the Dharma.' The teacher said, 'What does he promote?' The monk was speechless. The teacher raised the teacup and said, 'Does he still promote this?' The monk said, 'Picking it up, there is nothing that is not.' The teacher said, 'Mistakenly identifying the lodestar.' The monk was speechless again. The teacher asked the monk, 'Where do you come from?' The monk said, 'From Tianmu Mountain.' The teacher said, 'Is Patriarch Gaofeng (referring to Zen Master Gaofeng Yuanmiao) well?' The monk was speechless. (Alternative answer: 'Thank you for the monk's concern.') The teacher said, 'I suspect you did not come from Tianmu Mountain.' A monk who made pottery came to pay respects, presenting a circle, followed by a verse that said, 'The pottery pot is burned and breaks the sand basin, it doesn't matter to pick it out and surprise everyone. The patriarch frowned and cried at the first sight, how could there be such descendants later.' The teacher glanced at it and immediately tore it up. Looking at the monk, he said, 'How do you explain it?' (This monk stirred up trouble for no reason, but he didn't know that Wulao had already lowered his hand before he even raised it. Therefore, it is said that after the sentence, there are thousands of origins, but before the sentence, there is not one.) The monk was at a loss. The teacher drove him out. A monk from Mount Hua came to pay respects. The teacher asked, 'Is the Mount Hua monastery finished yet?' The monk said, 'It is finished.' The teacher said, 'Since it is finished, what are you doing here?' The monk was speechless. A monk came to pay respects. The teacher asked, 'Where do you come from?' The monk said, 'Henan.' The teacher said, 'Master Linji said, not in Henan, definitely in Hebei. Now you say in Henan and Hebei?' The monk said, 'In Henan.' The teacher said, 'Why didn't you ask him to come together?' The monk was speechless. (Alternative answer: 'If you ask him to come, he won't come.') The teacher said, 'Deceptive fellow, get out!' A monk presented a verse saying, 'Not understanding the seal of the mind-ground, pursuing the barrier of the patriarch. Recognizing it clearly, the former three three and the latter three three.' The teacher said, 'How much is it neither before nor after?' The monk hesitated, and the teacher struck him out. A monk entered the abbot's room and said, 'I'
甲有個見處。師云。汝作么見。僧擬對。師搖手云。未見在。僧云。和尚道一句看。師云。待老僧別有個見處。即向汝道。僧罔措。師叱出 僧參。師問甚麼處來。云揚州。師云。來作甚麼。云生死不明。來見和尚。師曰。他死了。僧沉吟。師以杖逐出。復喚阇黎。僧回首。師曰。虛生浪死漢 僧參。師問那裡來。云博山來師云。住多少年。云三年。師云。吃多少飯。僧無語(蓮代與一拳) 揚州僧同居士參。師云。古人道。腰纏十萬貫。騎鶴上揚州。且道是甚麼人。士云古人。(蓮別與一掌)師云。古人在甚麼處。士云。古人與今人同體。師云。四大本空。五蘊非有。將甚麼作體。士無語。僧云。此居士特來請問和尚。無開口處。師云。你口向甚麼處開。僧云。向和尚腳跟下開。師云。向汝道甚麼。僧亦無語 師問僧。今日多少人抬樹。僧云。八十多。師云。多多少。云。八十一個。師曰。那個起頭那個住。僧無語 嘉興密印寺僧參。師曰。當初高峰和尚。亦是密印寺里出身。僧云。是。師云。即今在甚麼處。僧茫然。師云。且坐喫茶 天竺二僧參。師問甚麼處來。雲海上來。師曰。海上觀音。與天竺觀音如何。云一樣。(蓮別但豎二指)師指僧曰。與你一樣耶。與者上座一樣耶。二僧俱無語 二僧論大顛擯首座話
【現代漢語翻譯】 現代漢語譯本 僧人甲有所領悟，前來請教。趙州古佛（禪師名號）問道：『你領悟到了什麼？』僧人正要回答，趙州古佛搖手說：『你還沒有領悟。』僧人說：『請和尚說一句來聽聽。』趙州古佛說：『等老僧我另外有個領悟之處，就告訴你。』僧人不知所措。趙州古佛呵斥他出去。 有僧人前來參拜，趙州古佛問：『從哪裡來？』僧人說：『揚州。』趙州古佛問：『來做什麼？』僧人說：『生死大事不明，特來拜見和尚。』趙州古佛說：『他已經死了。』僧人沉吟不語。趙州古佛用禪杖驅趕他出去，又叫住他，僧人回頭。趙州古佛說：『虛度一生，白白送死的傢伙！』 有僧人前來參拜，趙州古佛問：『從哪裡來？』僧人說：『博山。』趙州古佛問：『住了多少年？』僧人說：『三年。』趙州古佛問：『吃了多少飯？』僧人無言以對。（蓮花峰代為打了一拳） 揚州來的僧人與一位居士一同參拜。趙州古佛說：『古人說，腰纏十萬貫，騎鶴上揚州。請問說的是什麼人？』居士說：『古人。』（蓮花峰另外打了一掌）趙州古佛問：『古人在哪裡？』居士說：『古人與今人同體。』趙州古佛說：『四大皆空，五蘊非有，用什麼作為體？』居士無言以對。僧人說：『這位居士特來請教和尚，沒有開口之處。』趙州古佛說：『你的口向什麼地方開？』僧人說：『向和尚腳跟下開。』趙州古佛說：『向你說什麼？』僧人也無言以對。 趙州古佛問僧人：『今天有多少人抬樹？』僧人說：『八十多個。』趙州古佛問：『多多少？』僧人說：『八十一個。』趙州古佛說：『哪個起頭，哪個停止？』僧人無言以對。 嘉興密印寺的僧人前來參拜。趙州古佛說：『當初高峰和尚（禪師名號），也是密印寺里出身。』僧人說：『是。』趙州古佛說：『如今他在什麼地方？』僧人茫然不知所措。趙州古佛說：『且坐下喝茶。』 天竺來的兩位僧人前來參拜。趙州古佛問：『從哪裡來？』僧人說：『海上。』趙州古佛問：『海上觀音（菩薩名號），與天竺觀音（菩薩名號）如何？』僧人說：『一樣。』（蓮花峰另外豎起兩指）趙州古佛指著僧人說：『與你一樣嗎？與這位上座一樣嗎？』兩位僧人都無言以對。 兩位僧人議論大顛（禪師名號）擯棄首座的事情。
【English Translation】 English version Monk A had an insight. Zhaozhou Gufo (Zen master's name) said, 'What did you see?' The monk was about to answer, but Zhaozhou shook his hand and said, 'You haven't seen it yet.' The monk said, 'Please, Master, say a word for me to hear.' Zhaozhou said, 'When this old monk has another insight, I will tell you.' The monk was at a loss. Zhaozhou scolded him out. A monk came to visit. Zhaozhou Gufo asked, 'Where do you come from?' The monk said, 'Yangzhou.' Zhaozhou asked, 'What are you here for?' The monk said, 'The matter of life and death is unclear, so I came to see the Master.' Zhaozhou said, 'He is already dead.' The monk was silent. Zhaozhou drove him out with a staff, then called him back. The monk turned his head. Zhaozhou said, 'A fellow who lives in vain and dies for nothing!' A monk came to visit. Zhaozhou Gufo asked, 'Where do you come from?' The monk said, 'Boshan.' Zhaozhou asked, 'How many years have you lived there?' The monk said, 'Three years.' Zhaozhou asked, 'How much rice have you eaten?' The monk was speechless. (Lianhua Feng substituted with a punch) A monk from Yangzhou and a layman came to visit together. Zhaozhou Gufo said, 'The ancients said, 'With ten thousand strings of cash around his waist, he rides a crane to Yangzhou.' Who is this talking about?' The layman said, 'The ancients.' (Lianhua Feng gave another slap) Zhaozhou asked, 'Where are the ancients?' The layman said, 'The ancients and the present people are of the same body.' Zhaozhou said, 'The four elements are fundamentally empty, and the five aggregates are non-existent. What do you use as a body?' The layman was speechless. The monk said, 'This layman came specifically to ask the Master, but there is no place to open his mouth.' Zhaozhou said, 'Where does your mouth open?' The monk said, 'It opens under the Master's feet.' Zhaozhou said, 'What am I saying to you?' The monk was also speechless. Zhaozhou Gufo asked the monk, 'How many people are carrying the tree today?' The monk said, 'More than eighty.' Zhaozhou asked, 'How many more?' The monk said, 'Eighty-one.' Zhaozhou said, 'Which one starts and which one stops?' The monk was speechless. A monk from Jiaxing Miyin Temple came to visit. Zhaozhou Gufo said, 'Originally, the monk Gaofeng (Zen master's name) also came from Miyin Temple.' The monk said, 'Yes.' Zhaozhou said, 'Where is he now?' The monk was at a loss. Zhaozhou said, 'Sit down and have some tea.' Two monks from Tianzhu came to visit. Zhaozhou Gufo asked, 'Where do you come from?' The monk said, 'From the sea.' Zhaozhou asked, 'How is the Guanyin (Bodhisattva's name) of the sea different from the Guanyin (Bodhisattva's name) of Tianzhu?' The monk said, 'The same.' (Lianhua Feng raised two fingers separately) Zhaozhou pointed at the monk and said, 'Are you the same? Is this senior monk the same?' Both monks were speechless. Two monks were discussing the matter of Dadian (Zen master's name) dismissing the head seat.
。一云令當行。一云賊被狗咬。爭之不已。白師。師云。祇如賊被狗咬。落在那個分上。一僧云。首座分上。師遂一齊擯出(句后不會何況句前) 示純一上人。參禪正忌雜毒入心。貴乎純一。所以道。舉一不得舉二。放過一著。落在第二。須知參禪也是第二。修元門也是第二。成仙也是第二。作佛也是第二。生也是第二。死也是第二。總之凡起一念。皆是第二。茍真實要會。純一無雜。但向一念未生前看。行也看。住也看。坐也看。臥也看。一看看得行不知行。住不知住。坐不知坐。臥不知臥。不覺不知。忽然覿面相逢。始覺從前錯用心 示時功林居士。祖師西來。不立文字。直指而已。惟至德山臨濟以棒喝直指。最為明白切要。所謂棒打石人頭。嚗嚗論實事。今人不薦棒頭指處。而以知痛癢者是為心。殊不知乃識神耳。古人云。學道之人不識真。只為從前認識神。無量劫來生死本。癡人認作本來人。所以貧道徴居士云。祇如不痛不癢時如何。居士如果要了生死。透識神。但看者一扇子。落在甚麼處。則自然知道者一扇。初不曾打在痛上。真果似棒打石人頭。便見臨濟大師道。我被黃檗先師打六十棒。如蒿枝拂著相似。彼豈以知痛癢者為然哉 示林道人。祖師西來。唯直指單提。令人返本還源而已。欲究其旨。但向
【現代漢語翻譯】 現代漢語譯本 一個僧人說應該這樣做，一個僧人說強盜被狗咬了，兩人爭論不休，稟告師父。師父說：『就說強盜被狗咬這件事，落在哪個份上？』一個僧人說：『落在首座的份上。』師父於是把他們一齊趕了出去（句尾尚且不能領會，何況句首）。 開示純一上人：參禪最忌諱雜毒入心，貴在純一。所以說，舉一不能舉二，放過一著，就落在了第二。須知參禪也是第二，修玄門也是第二，成仙也是第二，作佛也是第二，生也是第二，死也是第二。總之，凡是生起一念，都是第二。如果真想領會，純一無雜，就向一念未生之前看。行也看，住也看，坐也看，臥也看。一直看到行不知行，住不知住，坐不知坐，臥不知臥，不覺不知，忽然對面相逢，才發覺從前錯用了心。 開示時功林居士：祖師西來，不立文字，直接指點而已。只有德山（佛教禪宗祖師）和臨濟（佛教禪宗祖師）用棒喝直接指點，最為明白切要。所謂『棒打石人頭，嚗嚗論實事』。現在的人不領會棒頭指的地方，而把知痛癢的認為是心，殊不知那是識神啊！古人說：『學道之人不識真，只為從前認識神。無量劫來生死本，癡人認作本來人。』所以貧道問居士說：『就說不痛不癢時如何？』居士如果要了生死，透識神，就看這扇子，落在什麼地方，自然就知道這扇子，最初不曾打在痛上，真果似棒打石人頭，便見臨濟大師說：『我被黃檗（佛教禪宗祖師）先師打六十棒，如蒿枝拂著相似。』他難道以知痛癢的為然嗎？ 開示林道人：祖師西來，唯有直接指點，令人返本還源而已。想要探究其中的旨意，就向
【English Translation】 English version One monk said it should be done this way, another said the thief was bitten by a dog. They argued endlessly and reported to the master. The master said, 'Speaking of the thief being bitten by a dog, on whose part does it fall?' One monk said, 'On the part of the head monk.' The master then drove them all out (If the end of the sentence cannot be understood, how much more the beginning?). Instruction to Layman Chunyi: In Chan (Zen) practice, the most taboo thing is to have mixed poisons enter the mind, purity is valued. Therefore, it is said that one cannot raise one and raise two, and if one move is missed, one falls into the second. It must be known that Chan practice is also second, cultivating the Xuanmen (Taoist practice) is also second, becoming an immortal is also second, becoming a Buddha is also second, birth is also second, and death is also second. In short, all that arises from a single thought is second. If you truly want to understand, be pure and without impurities, just look before a single thought arises. Look while walking, look while standing, look while sitting, look while lying down. Keep looking until you don't know you're walking, you don't know you're standing, you don't know you're sitting, you don't know you're lying down, unknowingly and unconsciously, suddenly meeting face to face, you realize that you have been using your mind wrongly all along. Instruction to Layman Shi Gonglin: The patriarch came from the West, not establishing words, but directly pointing. Only Deshan (a Chan Buddhist patriarch) and Linji (a Chan Buddhist patriarch) used sticks and shouts to directly point, which was the most clear and essential. As the saying goes, 'The stick hits the stone man's head, and the sound discusses the real matter.' People today do not understand where the stick is pointing, and consider the one who knows pain and itching to be the mind, but they do not know that it is the consciousness! The ancients said, 'Those who study the Way do not know the truth, only because they have always recognized the consciousness. The root of birth and death for countless kalpas, fools recognize as the original person.' Therefore, this poor monk asks the layman, 'What about when there is no pain or itching?' If the layman wants to end birth and death and see through the consciousness, just look at where this fan falls, and you will naturally know that this fan has never hit the pain, truly like a stick hitting a stone man's head, then you will see Master Linji say, 'I was hit sixty times by my former teacher Huangbo (a Chan Buddhist patriarch), like being brushed by artemisia branches.' Would he consider the one who knows pain and itching to be correct? Instruction to Taoist Lin: The patriarch came from the West, only directly pointing and singularly raising, causing people to return to the origin and restore the source. If you want to investigate its meaning, just towards
不睹不聞之先。直下覷透。便見分曉。如黑漆桶處於黑夜。初無二色。即無二見。既無二見。則不見有男。不見有女。不見有纏縛。有解脫。不見有凡聖。有凈穢。亦不見有元有妙。有覺不覺。亦不見有道不道。不見有空不空。不見有真不真。亦不見有苦樂昏慧。火宅清涼。所以貧道生平。但有來者。便當頭一棒。俾伊漆桶生光。即無二見。所謂直截根源佛所印耳 示靜虛禪人。真欲超生脫死。須辦鐵石心。如枯木死灰。聖念凡情。俱無起滅。于凈裸裸赤灑灑上。洞然契證。明見得徹。諦信得及。與從上佛祖握臂共行。無有差忒。更須一念萬年。萬年一念。純一無雜。才有纖豪起滅。便是生死因緣。無有超脫之期。務使如鳥出籠。無慾無依。舉動施為。常在本分中真踐實履。無虛棄工夫。趙州二十年不雜用心。涌泉四十年尚自走作。香林四十年方成一片。信知從上古人。皆自尋常日用中。密密體驗。始能臨末稍頭。不怕甕中走鱉耳 復清都史居士。居士越要蓋天蓋地。自繇自在。終不能得。乃與隱隱陰魔對敵。故有恁么也不得。不恁么也不得。恁么不恁么總不得。直須堅豎脊樑。全身翻轉。猛著精彩。把世出世間。一口吞盡。不用蓋天蓋地。而自蓋天蓋地。赤條條去也。若胸次中一豪治不盡。要了生死。無有是處。故
【現代漢語翻譯】 現代漢語譯本 在不看、不聽之前，直接看透，就能明白。就像黑漆桶處於黑夜，最初沒有兩種顏色，也就沒有兩種見解。既然沒有兩種見解，就看不到有男有女，看不到有纏縛有解脫，看不到有凡夫有聖人，有清凈有污穢，也看不到有元有妙，有覺有不覺，也看不到有道無道，看不到有空無空，看不到有真無真，也看不到有苦樂昏昧，火宅清涼。所以貧道我一生，只要有人來，就當頭一棒，使他的漆桶發光，就沒有兩種見解了。這就是所謂的直截根源，是佛（Buddha）所印證的啊！ 開示靜虛禪人：真正想要超脫生死，必須要有鐵石般的心腸，像枯木死灰一樣，聖念凡情，都沒有生滅。在凈裸裸赤灑灑上，洞然契證，明明白白地見到，真真切切地相信，與歷代佛祖握臂同行，沒有絲毫差錯。更要一念萬年，萬年一念，純一無雜。只要有絲毫起滅，就是生死的因緣，沒有超脫的時候。務必要像鳥出籠一樣，無慾無依。舉動施為，常常在本分中真實踐行，不要虛度光陰。趙州（Zhaozhou）二十年不雜用心，涌泉（Yongquan）四十年尚且走作，香林（Xianglin）四十年才成一片。相信歷代古人，都是從尋常日用中，細密地體驗，才能在臨終時，不怕甕中捉鱉啊！ 回覆清都史居士：居士你越是想要蓋天蓋地，自由自在，終究不能得到，乃是與隱隱陰魔對敵。所以有這樣也不行，不這樣也不行，這樣不這樣都不行。必須堅豎脊樑，全身翻轉，猛著精彩，把世間出世間，一口吞盡。不用蓋天蓋地，而自然蓋天蓋地，赤條條去也。如果胸次中一毫也治理不盡，想要了生死，沒有這樣的道理。
【English Translation】 English version Before seeing or hearing, directly penetrate and you will understand. Like a black lacquer bucket in the dark night, initially there are no two colors, and thus no two views. Since there are no two views, one does not see male or female, does not see bondage or liberation, does not see ordinary or sage, does not see purity or defilement, nor does one see origin or subtlety, awareness or unawareness, nor does one see the Way or non-Way, does not see emptiness or non-emptiness, does not see truth or non-truth, nor does one see suffering or joy, darkness or wisdom, the burning house or coolness. Therefore, I, the poor monk, throughout my life, whenever someone comes, I strike them with a blow to the head, causing their lacquer bucket to shine, and then there are no two views. This is what is called directly cutting off the root source, which is sealed by the Buddha (Buddha)! Instructing Zen practitioner Jingxu: To truly transcend birth and death, one must have a heart of iron and stone, like withered wood and dead ashes, with neither arising nor ceasing of holy thoughts or mundane feelings. On the naked and bare, clearly certify, see clearly, and truly believe, walking hand in hand with the Buddhas (Buddhas) of all generations, without any deviation. Furthermore, one thought should be ten thousand years, and ten thousand years should be one thought, pure and unmixed. As soon as there is the slightest arising or ceasing, it is the cause of birth and death, and there is no time for transcendence. One must be like a bird out of a cage, without desire or reliance. Actions and behaviors should always be genuine and practical in one's own duty, without wasting effort. Zhaozhou (Zhaozhou) did not mix his mind for twenty years, Yongquan (Yongquan) was still working hard even after forty years, and Xianglin (Xianglin) only achieved oneness after forty years. Believing that the ancients of all generations all experienced it intimately in their ordinary daily lives, they were able to not be afraid of catching turtles in a jar at the very end! Reply to Layman Shi of Qingdu: The more you want to cover the sky and the earth, to be free and at ease, the more you will not be able to achieve it, and you will be fighting against hidden demonic forces. Therefore, it is not okay to be like this, and it is not okay to be not like this, and it is not okay to be like this or not like this. You must firmly erect your spine, turn your whole body around, and exert your brilliance, swallowing the worldly and the otherworldly in one gulp. Without covering the sky and the earth, you will naturally cover the sky and the earth, and go naked. If you cannot completely manage even a hair's breadth in your chest, there is no way to end birth and death.
曰。豪厘繫念。三途業因。非虛語也 復子元劉居士。來書一發愿。二程途。三醒悟。四工夫。足見居士立志真實。骨器不凡。聰明靈利。異於常人。然細玩之。悟境未實。現相非真。現相急須撥采。悟境著實參期。若不期悟。發願枉發。程途枉行。工夫枉為。何也。未悟時期悟為工夫。不悟不休為程途。不悟不休為發願。如悟則乘其悟力。以茲利己。以茲利人。則工夫程途發願。皆在其間。不假別發願別程途別工夫耳。且果悟。則一一不著問人而自明矣 復紀常陳居士。學道當先期悟。以悟力充至頭頭無間。則無昧悟力而平時熟習自無地矣(要言不煩) 復元怙張居士。蓋與此事相應。則世緣不待拋而自拋。知見不待離而自離。語言不待忘而自忘。總之世出世間。語言知見。都來與道人分上無干涉者。無他。因與此事相應故也 復似孫江居士。手諭認得言思路絕一著。又云。于古德言句。有彼此乖迕不能無疑者。總之未真證得言思路絕故也。若果證得。則自然一心不生。一心不生。則妄情不起。妄情不起。則無現業流識。無現業流識。則曠劫習氣頓凈矣。然則試問居士。如何是言思路絕底一著。切莫學恁么說。便當了也 復吳道婆。五宗差別之語言。亦無非明人人本分一著。若離人人本分一著。別有差別之智。則隨
{ "translations": [ "現代漢語譯本：", "說：即使是細微的念頭，也與三惡道的業因相關聯，這不是虛假的話。回覆子元劉居士：來信中提到一發愿、二程途、三醒悟、四工夫，足以看出居士立志真實，根器不凡，聰明靈利，異於常人。然而仔細玩味，悟境尚未真實，現相併非真切。現相急需撥轉，悟境要切實參究，期望開悟。如果不期望開悟，發願也是白髮，程途也是白行，工夫也是白費。為什麼呢？未悟時期，以悟為工夫；不悟不休，是為程途；不悟不休，是為發願。如果開悟，就可憑藉悟的力量，用它來利益自己，用它來利益他人，那麼工夫、程途、發願，都在其中了，不需要另外發愿、另外程途、另外工夫。而且如果真正開悟，那麼一切都會自然明白，無需問人。回覆紀常陳居士：學道應當首先期望開悟，用開悟的力量充實到每一個念頭，沒有間斷，那麼就不會有昧於悟力的情況，平時熟練修習自然沒有著力之處（要言不煩）。回覆元怙張居士：如果與這件事相應，那麼世俗的緣分不用拋棄也會自然拋棄，知見不用遠離也會自然遠離，語言不用忘記也會自然忘記。總之，世間和出世間，語言和知見，都與道人沒有干涉，沒有其他原因，就是因為與這件事相應。回覆似孫江居士：來信中認識到言思路絕這一著，又說：『對於古德的言句，有彼此乖違不能無疑者。』總之，是沒有真正證得言思路絕的緣故。如果真正證得，那麼自然一心不生，一心不生，那麼妄情不起，妄情不起，那麼現業流識就沒有了，沒有現業流識，那麼曠劫的習氣就立刻清凈了。』既然如此，那麼試問居士，什麼是言思路絕的那一著？切莫學那些說法，就當了事。回覆吳道婆：五宗（禪宗的五個主要流派，即溈仰宗、臨濟宗、曹洞宗、雲門宗、法眼宗）差別的語言，也無非是闡明人人本分這一著。如果離開人人本分這一著，另有差別的智慧，那麼就會隨" ], "english_translations": [ "English version:", "Said: 'Even the slightest thought is connected to the karmic causes of the three evil paths (三途, hell realm, hungry ghost realm, animal realm), this is not a false statement.' Replying to Layman Ziyuan Liu: 'In your letter, you mentioned first, making vows; second, the journey; third, awakening; and fourth, effort. This is enough to show that the layman's aspirations are genuine, his innate qualities are extraordinary, and his intelligence is sharp, different from ordinary people. However, upon careful examination, the state of enlightenment is not yet real, and the present phenomena are not genuine. The present phenomena urgently need to be transformed, and the state of enlightenment needs to be earnestly investigated, hoping for enlightenment. If you do not hope for enlightenment, making vows is in vain, the journey is in vain, and the effort is in vain. Why? In the period before enlightenment, take enlightenment as effort; not ceasing until enlightenment is the journey; not ceasing until enlightenment is making vows. If you are enlightened, you can rely on the power of enlightenment to benefit yourself and others. Then effort, the journey, and making vows are all within it, and there is no need to make separate vows, take separate journeys, or make separate efforts. Moreover, if you are truly enlightened, then everything will naturally become clear without asking others.' Replying to Layman Jichang Chen: 'When studying the Way, one should first hope for enlightenment, and use the power of enlightenment to fill every thought without interruption. Then there will be no ignorance of the power of enlightenment, and regular practice will naturally have no place to exert effort (concise and to the point).' Replying to Layman Yuanhu Zhang: 'If you are in accordance with this matter, then worldly affinities will naturally be abandoned without being discarded, views will naturally be separated from without being abandoned, and language will naturally be forgotten without being forgotten. In short, worldly and otherworldly matters, language and views, have nothing to do with the Daoist. There is no other reason, it is because you are in accordance with this matter.' Replying to Layman Sishun Jiang: 'In your letter, you recognized the point of cutting off the path of words and thoughts, and you also said: \'Regarding the words of the ancient masters, there are those that contradict each other and cannot be doubted.\' In short, it is because you have not truly attained the cutting off of the path of words and thoughts. If you truly attain it, then naturally a single thought will not arise, and if a single thought does not arise, then deluded emotions will not arise, and if deluded emotions do not arise, then there will be no present karmic flow of consciousness. If there is no present karmic flow of consciousness, then the habits of countless kalpas will be instantly purified.\' Since this is the case, then let me ask the layman, what is the point of cutting off the path of words and thoughts? Do not imitate those sayings and take it as a matter of course.' Replying to Daopo Wu: 'The language of the differences of the five houses (五宗, the five major schools of Chan Buddhism: Guiyang, Linji, Caodong, Yunmen, and Fayan) is nothing more than clarifying the one point of everyone's inherent nature. If you leave the one point of everyone's inherent nature and have separate wisdom of differences, then you will follow'" ] }
名相展轉生差別之情識。依舊無自繇分。當知涅槃妙心是大海。差別智是雨滴。滴雖不同。總歸大海。自無差別。所謂唯此一事實。餘二則非真。是正宗正旨。若有差別之智。勝過涅槃者。是為魔說。
紹興府雲門雪嶠圓信禪師
鄞縣朱氏子。年九歲。聞僧誦水鳥樹林皆悉唸佛念法念僧語。遂知信向佛乘。二十九棄家。訪秦望禎山主。禎舉昔有他心通僧住山。有僧造訪。心已預知。遂躬往溪邊候迎。且負渡之。至中流。問僧曰。汝是甚處來。僧答天竺。心曰。我聞有三天竺。你從那一竺來。速道速道。僧無對。心復負回。擲于地曰。且教汝岸上死。(明明指出矣。爭奈者僧不會)僧歸病發。遂死。師聞舉。疑情頓發。徹夜參究。次日拽杖入山。見危石高聳。棄而登。奮躍上下。高聲提曰。從那一竺來。速道速道。復自誓曰。悟不悟。性命只在今日了。狠提至日午。忽然前後際斷。如空中迸出日輪相似。乃衝口說偈曰。石貼背脊骨。翻身脅肋骨。子細看將來。動也動不得。復喝曰。張三殺人。李四償命。次往天臺。抬頭見古云門三字。豁然大悟。述偈曰。一上天臺云更深。腳跟踏斷草鞋繩。比丘五百無蹤影。若見他時打斷筋。往參云棲。問如何得成佛作祖去。(家富小兒驕)棲云。問道於盲。(恰是)師云
【現代漢語翻譯】 名相輾轉產生差別的情識，依舊沒有自主的成分。應當知道，涅槃（Nirvana，寂滅，佛教修行的最終目標）妙心是大海，差別智是雨滴。雨滴雖然不同，最終都歸於大海，自身沒有差別。所以說，『唯有這一件事是真實的，其餘兩種都不是真實的』，這是正宗正旨。如果有人認為差別之智勝過涅槃，那就是魔的說法。
紹興府雲門雪嶠圓信禪師
是鄞縣朱氏的兒子。九歲時，聽到僧人誦唸『水鳥樹林都念佛、念法、念僧』的話語，於是知道並信向佛法。二十九歲時離家，拜訪秦望禎山主。禎山主舉了一個例子：過去有位具有他心通（telepathy，能知他人心念的神通）的僧人住在山上，有僧人來訪，他心已預先知道，於是親自到溪邊等候迎接，並且揹他過河。到了河中央，問僧人說：『你從哪裡來？』僧人回答說：『天竺（India，古代對印度的稱呼）。』（禎山主）心裡想：『我聽說有三天竺，你從哪一個天竺來？快說！快說！』僧人無言以對。（禎山主）又揹他回去，把他扔在地上說：『先教你在岸上死去！』（明明已經指出來了，可惜這位僧人不會意）僧人回去后發病，就死了。禪師聽到這件事，疑情頓發，徹夜參究。第二天拄著枴杖入山，看見高聳的危石，扔掉枴杖攀登上去，奮力跳躍上下，高聲提問：『從哪一個天竺來？快說！快說！』又自己發誓說：『悟不悟，性命就在今天了！』狠命地提撕到中午，忽然前後際斷，如同從空中迸出太陽一樣。於是脫口說偈語：『石頭貼著背脊骨，翻身露出脅肋骨，仔細看將過來，動也動不得。』又喝道：『張三殺人，李四償命。』之後前往天臺山，抬頭看見古云門三字，豁然大悟，述說偈語：『一上天臺云更深，腳跟踏斷草鞋繩。比丘五百無蹤影，若見他時打斷筋。』前往參拜云棲，（云棲）問：如何才能成佛作祖？（家富小兒驕）（云棲）云：問道於盲。（恰是）禪師云：
【English Translation】 The evolving characteristics of names and forms give rise to differentiated consciousness, yet still without autonomy. It should be known that the wondrous mind of Nirvana (Nirvana, the ultimate goal of Buddhist practice) is like the great ocean, and differentiated wisdom is like raindrops. Though the raindrops are different, they all return to the great ocean, inherently without difference. Therefore, it is said, 'Only this one fact is real; the other two are not true.' This is the true essence and the true meaning. If anyone believes that differentiated wisdom surpasses Nirvana, that is the teaching of a demon.
Zen Master Xueqiao Yuanxin of Yunmen in Shaoxing Prefecture
Was a son of the Zhu family in Yin County. At the age of nine, he heard a monk reciting the words, 'Water birds and forest trees all recite the Buddha, recite the Dharma, recite the Sangha,' and thus came to know and believe in the Buddhist teachings. At the age of twenty-nine, he left home and visited Mountain Master Zhen of Qinwang. Mountain Master Zhen cited an example: In the past, there was a monk with telepathy (telepathy, the supernatural power to know the thoughts of others) living on the mountain. When a monk came to visit, he already knew it in his mind, so he personally went to the stream to wait and welcome him, and carried him across the river. In the middle of the river, he asked the monk, 'Where do you come from?' The monk replied, 'India (India, the ancient name for India).' (Mountain Master Zhen) thought, 'I have heard that there are three Indias. Which India do you come from? Speak quickly! Speak quickly!' The monk had no answer. (Mountain Master Zhen) carried him back again, threw him on the ground, and said, 'I will teach you to die on the shore first!' (It was clearly pointed out, but unfortunately, this monk did not understand.) The monk fell ill after returning and died. The Zen master heard about this incident, and doubt arose in his mind, and he investigated it all night long. The next day, he entered the mountain with a staff, saw a towering dangerous rock, threw away the staff and climbed up, vigorously jumping up and down, shouting loudly, 'Which India do you come from? Speak quickly! Speak quickly!' He also vowed to himself, 'Whether I awaken or not, my life depends on today!' He fiercely questioned until noon, and suddenly the front and back were cut off, like the sun bursting out of the sky. Then he blurted out a verse: 'The stone sticks to the back, turning over reveals the ribs, look carefully, you can't move.' Then he shouted, 'Zhang San kills, Li Si pays with his life.' Afterwards, he went to Mount Tiantai, looked up and saw the three characters 'Ancient Yunmen', and suddenly realized, and narrated a verse: 'Once on Tiantai, the clouds are deeper, the straw rope of the feet is broken. Five hundred monks are nowhere to be seen, if I see them, I will break their tendons.' He went to visit Yunqi, (Yunqi) asked: How can one become a Buddha and an ancestor? (A rich family's child is arrogant) (Yunqi) said: Asking the blind for directions. (Exactly) The Zen master said:
。道豈盲耶。(猶掛唇齒在)棲云。我盲。(也不得一向)師打○相云。(昔時氣息爭。解忘得)總在者里。(莫錯認)棲指○相云。盲。(蝦蟆窟里果沒蛟龍)師云。見婦不須重下淚。還他原是個中人。棲云。不是個中人。(相罵饒你接嘴。相唾饒你潑水)師云。恰好棲云。好好師禮拜。呈偈云。不解西方不學禪。(棲著語云。低聲低聲)偶來塵世卻隨緣。(棲云。解也。學也)三間茅屋傍溪住。(棲云溪深路滑)兩扇竹窗關月眠。(棲云。春色滿園關不住)碎盡衲衣那有結。(棲云。爭似寸絲不掛)養長頭髮欲成顛。(棲云。成顛亦不惡)自從會得吾師意。(棲云。胡餅里討汁)白雪飄飄六月天。(棲云。夏行冬令寒暑不正)參龍池。一見便把住曰。佛不見身知是佛且置。如何是若實有知別無佛。池曰。有了你。沒有我。師拓開。池云。雪嶠不得老僧道。師禮拜。次年復參池。池豎一指。師云。喚作甚麼。(別云。得恁么無意智)池休去。一日著草鞋入方丈。池云你草鞋猶未脫也。師云。何處見我草鞋來。(別云。特來方丈)池微笑。師呈偈云。數載龍池三度登。重重問話舌生冰。草鞋分付虎狼去。雙髻峰頭一個僧。順治丁亥八月十九日。師示微疾。次日封鐘板。親書一紙示眾云。小兒曹。生死路上須逍遙。皎月
【現代漢語翻譯】 現代漢語譯本 道豈盲耶？（猶如掛在嘴邊） 棲云：我盲。（也不能總是這樣） 師父打圓相說：（過去的習氣爭鬥，都忘記得一乾二淨）總在這裡。（不要認錯了） 棲指圓相說：盲。（癩蛤蟆洞里果然沒有蛟龍） 師父說：見了婦人不必再流淚，還她本來就是個中人。 棲云：不是個中人。（罵人隨你還嘴，吐唾沫隨你潑水） 師父說：正好是棲云，好好地行師禮拜。呈上偈語說：不瞭解西方，也不學禪。（棲著語說：小聲點，小聲點）偶然來到塵世卻隨緣。（棲云：瞭解也，學也） 三間茅屋傍溪住。（棲云：溪深路滑）兩扇竹窗關著月光眠。（棲云：春色滿園關不住） 碎盡了衲衣哪裡還有結？（棲云：哪裡比得上寸絲不掛）養長頭髮想要變成瘋癲。（棲云：變成瘋癲也不錯） 自從領會了吾師的意旨，（棲云：胡餅里討汁）白雪飄飄六月天。（棲云：夏天行冬令，寒暑不正常） 參拜龍池，一見面就抓住他說：佛不見身知是佛且慢說，如何是若實有知別無佛？ 龍池說：有了你，沒有我。 師父推開他，龍池說：雪嶠沒有得到老僧的真傳。 師父禮拜。 第二年再次參拜龍池，龍池豎起一指。 師父說：喚作什麼？（有人說：這麼沒有意思和智慧） 龍池沉默不語。 一天，師父穿著草鞋進入方丈室，龍池說：你的草鞋還沒脫呢。 師父說：哪裡見到草鞋來？（有人說：特意來到方丈室） 龍池微笑。 師父呈上偈語說：數載龍池三度登，重重問話舌生冰。草鞋分付虎狼去，雙髻峰頭一個僧。（順治丁亥年（1647年）八月十九日） 師父略微示現疾病，第二天封鎖鐘板，親自寫了一張紙告示眾人說：小兒曹，生死路上須逍遙，皎月
【English Translation】 English version Is the Dao blind? (Still hanging on the lips) Qiyun: I am blind. (Can't always be like this) The master makes a circle with his hand and says: (The past habits of fighting, all forgotten) It's all here. (Don't mistake it) Qi points to the circle and says: Blind. (Indeed, there are no dragons in the toad's cave) The master says: No need to shed tears again when seeing a woman, return her to her original self. Qiyun: Not one of them. (Let you retort when scolding, let you splash water when spitting) The master says: Exactly Qiyun, properly perform the master's salutation. Presenting a verse saying: Don't understand the West, don't learn Chan. (Qi whispers: Lower your voice, lower your voice) Accidentally came to the mortal world but follow fate. (Qiyun: Understand also, learn also) Three thatched huts live by the stream. (Qiyun: The stream is deep and the road is slippery) Two bamboo windows close the moonlight to sleep. (Qiyun: Spring is full of the garden, can't be closed) The patched robe is torn to pieces, where are there any knots? (Qiyun: How can it compare to not hanging a thread) Growing long hair wanting to become crazy. (Qiyun: Becoming crazy is not bad either) Since understanding my master's intention, (Qiyun: Asking for juice in a sesame cake) White snow flutters in June. (Qiyun: Summer acts like winter, the cold and heat are abnormal) Visiting Longchi, upon meeting, he grabs him and says: The Buddha does not see the body, knowing it is the Buddha, let's put that aside, what is it if there is real knowledge and no other Buddha? Longchi says: With you, there is no me. The master pushes him away, Longchi says: Xueqiao did not receive the true transmission from the old monk. The master bows. The second year, he visits Longchi again, Longchi raises a finger. The master says: What is it called? (Someone says: So meaningless and unwise) Longchi remains silent. One day, the master enters the abbot's room wearing straw sandals, Longchi says: Your straw sandals are not yet taken off. The master says: Where did you see the straw sandals? (Someone says: Came to the abbot's room on purpose) Longchi smiles. The master presents a verse saying: Several years, Longchi, ascended three times, Repeated questions, tongue becomes ice. Straw sandals entrusted to tigers and wolves, A monk on the Shuangji Peak. (In the eighth month, nineteenth day of Shunzhi Dinghai year (1647)) The master slightly shows illness, the next day seals the bell board, personally writes a paper to inform everyone saying: Little ones, on the road of life and death, you must be carefree, the bright moon
冰霜曉。吃杯茶。坐脫去了。至二十六日酉時。果索茶飲。口唱雪花飛之句。奄然坐逝壽七十八。塔于雲門之右麓 上堂。雲門宗旨絕商量。涵蓋乾坤不覆藏。觸著頂門便顛蹶。棒頭指出好兒郎。僧問一口吸盡西江水時如何。師曰。露出野狐精。僧擬議。師便打 上堂。亙古開先風景異。此山何似紫袈裟。無言童子分明說。那個男兒先到家。喝云。易復易。難復難。何人施大臂。斬斷祖師關 上堂。四十年來恁么行。斬開碧落血腥腥。其中果有希奇事。師子游行不問程。稽首燈王如來。普愿微塵國土眾生。同入般若波羅蜜門。且道作么生入。舉拂子云鑒 升座。怒雷擊碎須彌石。化作大洋海底雪。泥牛吼。木馬嘶。拔出波斯眼中楔。春晴桃李盡風流。在處綠楊黃鳥擲。惟有住山人打眠。平生佛祖無交涉。無交涉。山花處處流鮮血。拍膝一下云。咦 顓愚師切菜次。師曰。作么生切。愚云。刀刀到底。師曰。用許多氣力作么。愚云。你作么生。師曰。一刀到底(用許多氣力作么) 黃端伯入山。久聞雪嶠。及至到來。不見一點。師曰。日頭大。黃云。雪溶后如何。師曰。春水滿溪流。黃云。大師曾見甚麼人。來師點胸曰。雪老。黃禮拜 黃問既是出家人。何不剃髮。師云。與居士一般。黃云。要做官那。師作扶翅勢。黃
【現代漢語翻譯】 現代漢語譯本： 冰霜曉禪師，喝了杯茶，便坐化圓寂了。到了崇禎九年（1636年）二十六日酉時，果然要茶喝，口中吟唱著『雪花飛』的句子，安詳地坐著去世，享年七十八歲。塔建在雲門寺的右邊山腳下。
上堂說法。雲門宗的宗旨，是無法商量的，它像一個盒子一樣，完全覆蓋了天地，沒有絲毫遺漏。一旦觸及到它的核心，就會立刻顛倒。棒頭指出的，才是真正的好兒郎。有僧人問：『一口吸盡西江水時，會怎麼樣？』 師父說：『露出野狐精的原形。』 僧人猶豫不決，師父就打了他。
上堂說法。亙古以來，開天闢地的景像是多麼奇異！這座山，又像什麼呢？像紫色的袈裟。沉默的童子，分明地說了出來，哪個男兒最先到家？』 喝一聲說：『容易啊容易，難啊難！誰能施展出巨大的臂力，斬斷祖師的關隘？』
上堂說法。『四十年來，我一直這樣修行，斬開碧落，血腥一片。其中如果有什麼稀奇的事，就像獅子**一樣，不用問路程。』 稽首禮拜燈王如來（Dīpaṃkara Buddha，過去七佛之一），普遍希望微塵國土中的眾生，一同進入般若波羅蜜（Prajñāpāramitā，通過智慧到達彼岸）之門。那麼，要怎麼進入呢？』 舉起拂塵說：『鑒！』
升座說法。『憤怒的雷霆擊碎須彌山（Sumeru，佛教宇宙觀中的聖山），化作大洋海底的雪。泥做的牛在吼叫，木頭做的馬在嘶鳴，拔出波斯人眼中的木楔。春天晴朗，桃花李花都充滿風流，到處都是綠色的楊柳和黃色的鳥兒。只有我這個住山人，呼呼大睡，平生與佛祖沒有絲毫交涉。』 『沒有交涉！山花處處流淌著鮮血。』 拍了一下膝蓋說：『咦！』
顓愚師父在切菜的時候，師父問：『怎麼切？』 顓愚說：『一刀切到底。』 師父說：『用這麼大的力氣幹什麼？』 顓愚說：『你怎麼樣切？』 師父說：『一刀到底（用這麼大的力氣幹什麼）。』
黃端伯入山，早就聽聞雪嶠禪師的大名，等到真正到來，卻什麼也沒見到。師父說：『太陽很大。』 黃端伯說：『雪融化後會怎麼樣？』 師父說：『春水滿溪流。』 黃端伯說：『大師曾經見過什麼人？』 師父指著自己的胸口說：『雪老。』 黃端伯禮拜。
黃端伯問：『既然是出家人，為什麼不剃髮？』 師父說：『和居士一樣。』 黃端伯說：『要做官嗎？』 師父做出扶翅膀的姿勢。黃端伯。
【English Translation】 English version: Chan Master Bing Shuang, after drinking a cup of tea, passed away peacefully in a seated position. On the 26th day of the ninth year of the Chongzhen reign (1636), at the hour of you (5-7pm), he indeed asked for tea, and chanted the line 'Snowflakes fly,' peacefully passing away while seated, at the age of seventy-eight. His stupa was built at the right foot of Yunmen Mountain.
Giving a Dharma talk: 'The principle of the Yunmen School cannot be discussed. It's like a box that completely covers the universe without any omission. Once you touch its core, you will immediately be overturned. The one pointed out by the staff is the truly good fellow.' A monk asked: 'What happens when one swallows the entire West River in one gulp?' The Master said: 'The true form of a wild fox spirit is revealed.' The monk hesitated, and the Master struck him.
Giving a Dharma talk: 'Since the beginning of time, the scenery of creation has been so extraordinary! What is this mountain like? It's like a purple kasaya (robe). The silent child clearly speaks it out, which man arrives home first?' He shouted: 'Easy, easy, difficult, difficult! Who can exert great strength to cut off the ancestral teacher's barrier?'
Giving a Dharma talk: 'For forty years, I have practiced like this, cutting open the blue sky, a bloody mess. If there is anything strange in it, it's like the lion's **, not asking about the journey.' Paying homage to Dīpaṃkara Buddha (the Light-Making Buddha, one of the Seven Buddhas of the Past), universally wishing that sentient beings in the dust-mote lands would enter the gate of Prajñāpāramitā (Perfection of Wisdom, reaching the other shore through wisdom) together. So, how do you enter?' He raised the whisk and said: 'Reflect!'
Ascending the seat: 'An angry thunderbolt shatters Mount Sumeru (the sacred mountain in Buddhist cosmology), turning it into snow at the bottom of the ocean. The mud cow roars, the wooden horse neighs, pulling out the peg from the Persian's eye. In the clear spring, peach and plum blossoms are full of romance, everywhere are green willows and yellow birds. Only I, the mountain dweller, sleep soundly, having no dealings with the Buddhas and Patriarchs in my life.' 'No dealings! Mountain flowers are bleeding everywhere.' He clapped his knee and said: 'Eh!'
When Shifu Zhuanyu was cutting vegetables, the Master asked: 'How are you cutting?' Zhuanyu said: 'Cutting all the way to the end with each stroke.' The Master said: 'Why use so much strength?' Zhuanyu said: 'How do you cut?' The Master said: 'One cut to the end (why use so much strength)?'
Huang Duanbo entered the mountain, having long heard of Chan Master Xueqiao, but when he arrived, he saw nothing. The Master said: 'The sun is big.' Huang Duanbo said: 'What happens after the snow melts?' The Master said: 'Spring water fills the stream.' Huang Duanbo said: 'What kind of person has the Master seen?' The Master pointed to his chest and said: 'Old Xue.' Huang Duanbo bowed.
Huang Duanbo asked: 'Since you are a monk, why don't you shave your head?' The Master said: 'The same as a layman.' Huang Duanbo said: 'Do you want to be an official?' The Master made a gesture of supporting wings. Huang Duanbo.
大笑。師曰。當時龐公也甚利害。黃云。當面蹉過。師目視之。黃云咦 程季清問。一庭月色。如何收拾得起。師曰。且待明早看(別云。滿盛黑漆桶) 程問。心字中作么生加者一撇。師曰。漏(別云越途越黑)僧問。有殺人刀。活人劍。便請用。師曰。不是時。(別云。劍去久矣)僧云。借看得么。師曰。鈍。僧云。有石頭在。師擊拂子三下。僧禮拜(錯認定盤星) 僧問。常言生死事大。無常迅速。還是幻身受。法身受。若幻身受。幻身無體何可受。(恁么即不消問得也)若法身受。法身同虛空。(是伊虛空不解恁么問)畢竟生死在何處。(迷悶可憐)師曰。汝今年多少。僧云。三十九歲。師云。汝三十九歲前在何處。僧無語。師曰。者個便是生死。僧云。要見在何處迷起。師舉茶曰。者個喚作甚麼。僧曰。茶杯。師曰。曏者里迷起(鈍置可憐) 駱沆瀣問。某心緒常亂。作么生。師曰。正亂時。是看甚麼物。駱云。是主人公。師曰。若說是主人公。轉轉亂起來也 師與蔡五嶽過放生池。師曰許多魚何不放些去。蔡曰。我者里飛去底。(別云。在水裡)師以扇打云。還在者里(我若見伊問。便將雪老推入池中) 陸文虎請齋。師曰。風雲際會時如何。陸雲。原是個文虎。師曰。只道得八成。陸曰。風雲際會時如
【現代漢語翻譯】 現代漢語譯本 大笑。 師父說：『當時龐蘊（唐朝著名居士）也很厲害。』 黃云：『當面錯過了。』 師父看著他。 黃云：『咦！』 程季清問：『一庭的月色，如何才能收拾起來？』 師父說：『且等明天早上看。（有人說：『滿滿地盛在黑漆桶裡。』）』 程季清問：『心字中間怎樣加上那一撇？』 師父說：『漏。（有人說：『越走越黑。』）』 僧人問：『有殺人的刀，救人的劍，請用吧。』 師父說：『不是時候。（有人說：『劍離開很久了。』）』 僧人說：『借來看看可以嗎？』 師父說：『鈍。』 僧人說：『有石頭在。』 師父用拂塵擊打三下。 僧人禮拜。（錯把魚目當珍珠） 僧人問：『常說生死事大，無常迅速，是幻身承受，還是法身承受？ 如果是幻身承受，幻身沒有實體，怎麼能承受？（這樣就不需要問了） 如果是法身承受，法身等同虛空。（是他不理解虛空才這樣問） 究竟生死在哪裡？（迷惑可憐）』 師父說：『你今年多少歲？』 僧人說：『三十九歲。』 師父說：『你三十九歲前在哪裡？』 僧人無語。 師父說：『這個就是生死。』 僧人說：『要知道在哪裡迷惑起來的。』 師父拿起茶說：『這個叫做什麼？』 僧人說：『茶杯。』 師父說：『從這裡迷惑起來的。（愚鈍可憐）』 駱沆瀣問：『我心緒常常混亂，怎麼辦？』 師父說：『正在混亂時，是看什麼東西？』 駱沆瀣說：『是主人公。』 師父說：『如果說是主人公，反而會更加混亂。』 師父與蔡五嶽經過放生池。 師父說：『這麼多魚為什麼不放一些走？』 蔡五嶽說：『我這裡飛走的。（有人說：『在水裡。』）』 師父用扇子打著說：『還在這裡。（我如果見他這樣問，就把雪峰禪師推入池中）』 陸文虎請師父齋飯。 師父說：『風雲際會時如何？』 陸文虎說：『原本是個文虎。』 師父說：『只說對了八成。』 陸文虎說：『風雲際會時如…』
【English Translation】 English version The master laughed. The master said, 'At that time, Layman Pang (a famous lay Buddhist of the Tang Dynasty (618-907)) was also very sharp.' Huang Yun said, 'Missed him right in front of my face.' The master looked at him. Huang Yun said, 'Eh!' Cheng Jiqing asked, 'A courtyard full of moonlight, how can it be collected?' The master said, 'Wait and see tomorrow morning. (Someone said, 'Filled to the brim in a black lacquer bucket.')' Cheng Jiqing asked, 'How to add that stroke in the middle of the character '心' (xin, heart)?' The master said, 'Leak. (Someone said, 'The further you go, the darker it gets.')' A monk asked, 'There is a sword that kills and a sword that saves, please use them.' The master said, 'It's not the time. (Someone said, 'The sword has been gone for a long time.')' The monk said, 'Can I borrow it to have a look?' The master said, 'Blunt.' The monk said, 'There is a stone.' The master struck the whisk three times. The monk bowed. (Mistaking a fish eye for a pearl) A monk asked, 'It is often said that the matter of life and death is great, and impermanence is swift. Is it the illusory body that suffers, or the Dharma body that suffers? If it is the illusory body that suffers, the illusory body has no substance, how can it suffer? (Then there is no need to ask) If it is the Dharma body that suffers, the Dharma body is the same as emptiness. (It is because he does not understand emptiness that he asks like this) Where exactly is life and death? (Confused and pitiful)' The master said, 'How old are you this year?' The monk said, 'Thirty-nine years old.' The master said, 'Where were you before you were thirty-nine years old?' The monk was speechless. The master said, 'This is life and death.' The monk said, 'I want to know where the delusion arises.' The master picked up the tea and said, 'What is this called?' The monk said, 'A teacup.' The master said, 'The delusion arises from here. (Pitifully dull)' Luo Hangxie asked, 'My mind is often chaotic, what should I do?' The master said, 'When it is chaotic, what are you looking at?' Luo Hangxie said, 'It is the master.' The master said, 'If you say it is the master, it will become even more chaotic.' The master and Cai Wuyue passed by the release pond. The master said, 'Why not release some of these many fish?' Cai Wuyue said, 'The ones that fly away from here. (Someone said, 'In the water.')' The master struck with his fan and said, 'Still here. (If I see him ask like this, I will push Zen Master Xuefeng into the pond.)' Lu Wenhu invited the master for a vegetarian meal. The master said, 'What about when the wind and clouds meet?' Lu Wenhu said, 'Originally a Wenhu.' The master said, 'You only said eighty percent correctly.' Lu Wenhu said, 'When the wind and clouds meet, like...'
何。師曰。虎生角也 道開問。近今佛法如何。師云。拄杖長一丈 開問清凈雪山。還有狗子也無。師曰。不消得。開曰。背後底聻。師曰。兩個。開擬議。師便打。開把住拄杖。師曰。侍者點茶來。開放手。師曰。多少伎倆。一杯茶冰消瓦解(兩個漢一場懡㦬) 師捫虱次。聞谷師向背后拍肩一下云。和尚慈悲些。(聞谷被眼瞞了也)師曰。個個見血(聞谷血滴滴也。雪老慈悲。故有落草之談) 聞谷問。大悲千手眼。那一隻是正眼。師曰。露天石臼子。曰意旨如何。師曰。瞎 唐祈遠問。破屋將倒時。主人如何料理。師豎手曰。撐唐云。古人省力處。便是得力處。兩手撐時。莫費力么師曰。屋倒也 唐問冤家忽到時。作何相待。師曰。里頭底人聻。唐禮拜。師曰。諸佛諸祖。便認得者個人。喚作大事已畢。唐云。學人亦覺里頭有人。緣何常似隔一壁。(是你筑一壁)師曰。不是者個人 俞彥直問。祖祖相傳。傳個甚麼。師豎一指。俞云。人人有者個。何必要傳。師云。你只認得指頭 師坐次。蔡五嶽指旁僧云。者邱荒田。怎麼好。師曰。直待春到。蔡云。春到來時如何。師曰。犁耙一齊出 僧問。急水灘頭下一篙時如何。師曰。你還打濕腳也未。僧無語。(不但濕腳沒頭浸殺)師喝出郭黎眉問如何是無地地主人。
【現代漢語翻譯】 現代漢語譯本： 問：什麼是（何）？ 師父說：『老虎長角了。』 道開問：『近來的佛法如何？』 師父說：『拄杖長一丈。』 道開問：『清凈的雪山上，還有狗嗎？』 師父說：『不需要有。』 道開說：『那背後的是什麼？』 師父說：『兩個。』 道開正要思量，師父就打了他。道開抓住拄杖。 師父說：『侍者，上茶來。』道開放手。 師父說：『多少伎倆，一杯茶就冰消瓦解了。（兩個漢子一場糊塗）』 師父正在捉虱子，聽到谷師從背後拍了一下他的肩膀說：『和尚慈悲些。（聞谷被眼睛矇蔽了）』 師父說：『個個見血。（聞谷血滴滴答答。雪老慈悲，所以有落草之談）』 聞谷問：『大悲千手眼（觀音菩薩的化身），哪一隻是正眼？』 師父說：『露天的石臼子。』 聞谷問：『意旨如何？』 師父說：『瞎。』 唐祈遠問：『破屋將要倒塌時，主人該如何處理？』 師父豎起手說：『撐住。』 唐祈遠說：『古人省力的地方，就是得力的地方。兩手撐住時，難道不費力嗎？』 師父說：『屋倒了。』 唐祈遠問：『冤家突然來到時，該如何對待？』 師父說：『裡面的人呢？』 唐祈遠禮拜。師父說：『諸佛諸祖，便認得這個人，稱作大事已畢。』 唐祈遠說：『學人也覺得裡面有人，為何常常像隔著一堵墻？（是你自己筑了一堵墻）』 師父說：『不是這個人。』 俞彥直問：『祖祖相傳，傳的是什麼？』 師父豎起一根手指。俞彥直說：『人人都有這個，何必要傳？』 師父說：『你只認得指頭。』 師父坐著，蔡五嶽指著旁邊的僧人說：『這塊荒田，怎麼好？』 師父說：『等到春天到來。』 蔡五嶽說：『春天到來時如何？』 師父說：『犁耙一齊出動。』 僧人問：『在湍急的河灘上撐篙時如何？』 師父說：『你還打濕腳了嗎？』 僧人無語。（不但濕腳，沒頭沒腦地淹死了） 師父喝斥郭黎眉，問：『如何是無地地主人？』
【English Translation】 English version: Asked: 'What is it?' The Master said: 'A tiger grows horns.' Dao Kai asked: 'How is the Buddha-dharma (teachings of the Buddha) these days?' The Master said: 'The staff is one zhang (a unit of length) long.' Dao Kai asked: 'On the pure Snow Mountain, are there dogs?' The Master said: 'There's no need for them.' Dao Kai said: 'What about what's behind you?' The Master said: 'Two.' Dao Kai was about to deliberate, and the Master hit him. Dao Kai grabbed the staff. The Master said: 'Attendant, bring tea.' Dao Kai let go. The Master said: 'So many tricks, a cup of tea melts and dissolves them. (Two fellows in a muddle)' The Master was catching lice when he heard Gu Shi pat his shoulder from behind and say: 'Monk, be compassionate. (Wen Gu was deceived by his eyes)' The Master said: 'Everyone sees blood. (Wen Gu's blood drips. Old Xue is compassionate, hence the talk of taking to the grass)' Wen Gu asked: 'The Great Compassion Thousand Hands and Eyes (Avalokiteśvara's transformation), which is the true eye?' The Master said: 'An open-air stone mortar.' Asked: 'What is the meaning?' The Master said: 'Blind.' Tang Qiyuan asked: 'When a dilapidated house is about to collapse, how should the owner manage it?' The Master raised his hand and said: 'Prop it up.' Tang Qiyuan said: 'Where the ancients saved effort is where they gained strength. When propping up with both hands, isn't it effortful?' The Master said: 'The house collapses.' Tang Qiyuan asked: 'When an enemy suddenly arrives, how should one treat them?' The Master said: 'What about the person inside?' Tang Qiyuan bowed. The Master said: 'All Buddhas and Patriarchs recognize this person and call it the completion of the great matter.' Tang Qiyuan said: 'This student also feels there is someone inside, why does it always seem like there's a wall in between? (You built a wall)' The Master said: 'It's not this person.' Yu Yanzhi asked: 'What is passed down from ancestor to ancestor?' The Master raised a finger. Yu Yanzhi said: 'Everyone has this, why is it necessary to pass it down?' The Master said: 'You only recognize the finger.' The Master was sitting when Cai Wuyue pointed to the monk next to him and said: 'This barren field, what's good about it?' The Master said: 'Wait until spring arrives.' Cai Wuyue said: 'What will happen when spring arrives?' The Master said: 'The plow and rake come out together.' A monk asked: 'When poling in a rapid stream, what happens?' The Master said: 'Have you gotten your feet wet yet?' The monk was speechless. (Not only wet feet, drowned headlessly) The Master scolded Guo Limei and asked: 'What is the master of the landless ground?'
師曰。不居陰界。(別云。老僧不識伊)郭云。菩薩向地獄觀化一巡。誰是同伴。師曰。眼中無珠。腳下無指(別云。黎眉問老僧) 郭云。盡三界是個圓扉。誰人出得。師曰。向三界外問將來(別云居士隨喜那) 郭將白紙作一○相。問云。是甚麼。師曰。起動居士(別云莫要老僧下語么) 僧問路逢獅子時如何。師震威一喝。(別作怕勢)僧罔措。(不會咬人狗不如)師直打出 師一日問侍者曰。一切說得出。到此為甚麼說不出。者云。嗄。師曰。不關口事 僧問云生月際時如何。師曰。甚麼時節。進云。樹凋葉落時如何。師曰鳥不宿 僧問如何是休糧方。師曰。兩粥一飯。(別云休糧圖個甚麼)曰。此理如何。師曰。不曾嚼著一粒米。云。若然一切人皆相似也。師曰。不墮諸數 僧云。望大師慈悲。佛法佈施些。師曰。窮云大師用不盡底。師曰。慳。僧無語。師拈布毛吹之。僧云。者個是鳥窠底。師曰。鈍根奴。明明示汝。又道是鳥窠底(別云向你道窮你不信) 僧問如何是雲門餅。師曰。官巷口。曰如何是趙州茶。師曰。不濕嘴。曰如何是祖師西來意。師曰。六月火燒山。曰意旨如何。師曰。好下蘿蔔 僧參次。師將拂子擊案一下。曰者一擊。五家宗是那一家。僧擬答。師喝曰。一擊三千里。果然人不知 師
【現代漢語翻譯】 現代漢語譯本： 師父說：『不居於陰界。』（別云：『老僧不認識它。』） 郭居士說：『菩薩向地獄觀化一巡，誰是同伴？』師父說：『眼中無珠，腳下無指。』（別云：『黎眉問老僧。』） 郭居士說：『整個三界是個圓形的門，誰能出去？』師父說：『向三界外問將來。』（別云：『居士隨喜那。』） 郭居士將白紙做成一個圓圈的形狀，問道：『這是什麼？』師父說：『起動居士。』（別云：『莫要老僧下語么？』） 僧人問道：『路逢獅子時如何？』師父震威一喝。（別作怕勢）僧人不知所措。（不會咬人的狗不如）師父直接打出去。 師父一日問侍者說：『一切說得出，到此為什麼說不出？』侍者說：『嗄。』師父說：『不關口事。』 僧人問道：『云生月際時如何？』師父說：『甚麼時節？』僧人進問道：『樹凋葉落時如何？』師父說：『鳥不宿。』 僧人問道：『如何是休糧方？』師父說：『兩粥一飯。』（別云：『休糧圖個甚麼？』）問道：『此理如何？』師父說：『不曾嚼著一粒米。』僧人說：『若然一切人皆相似也。』師父說：『不墮諸數。』 僧人說：『望大師慈悲，佛法佈施些。』師父說：『窮云大師用不盡底。』師父說：『慳。』僧人無語。師父拈起布毛吹之。僧人說：『這個是鳥窠底。』師父說：『鈍根奴，明明示汝，又道是鳥窠底。』（別云：『向你道窮你不信。』） 僧人問道：『如何是雲門餅？』師父說：『官巷口。』問道：『如何是趙州茶？』師父說：『不濕嘴。』問道：『如何是祖師西來意？』師父說：『六月火燒山。』問道：『意旨如何？』師父說：『好下蘿蔔。』 僧人蔘拜時，師父將拂子擊案一下，說：『這一擊，五家宗是那一家？』僧人擬答，師父喝道：『一擊三千里，果然人不知。』 師父
【English Translation】 English version: The Master said, 'Not dwelling in the Yin realm.' (Bieyun: 'This old monk does not recognize it.') Layman Guo said, 'The Bodhisattva makes a tour of transformation in hell. Who is his companion?' The Master said, 'Eyes without pupils, feet without toes.' (Bieyun: 'Limei asks the old monk.') Layman Guo said, 'The entire Three Realms is a round gate. Who can get out?' The Master said, 'Ask about it outside the Three Realms.' (Bieyun: 'The layman rejoices in that.') Layman Guo made a circle with white paper and asked, 'What is this?' The Master said, 'Arouse the layman.' (Bieyun: 'Don't you want the old monk to speak?') A monk asked, 'What about when encountering a lion on the road?' The Master gave a mighty shout. (Pretending to be afraid) The monk was at a loss. (A dog that doesn't bite is worse.) The Master struck him directly. One day, the Master asked the attendant, 'Everything can be spoken of, but why can't it be spoken of here?' The attendant said, 'Ah.' The Master said, 'It's not a matter of the mouth.' A monk asked, 'What about when clouds arise at the edge of the moon?' The Master said, 'What time is it?' The monk further asked, 'What about when trees wither and leaves fall?' The Master said, 'Birds do not roost.' A monk asked, 'What is the method for abstaining from grain?' The Master said, 'Two congees and one meal.' (Bieyun: 'What's the point of abstaining from grain?') He asked, 'What is the principle of this?' The Master said, 'Never chewed a grain of rice.' The monk said, 'If so, everyone is the same.' The Master said, 'Not falling into numbers.' A monk said, 'I hope the Master will be compassionate and give some Dharma.' The Master said, 'Master Qiongyun cannot use it all up.' The Master said, 'Miserly.' The monk was speechless. The Master picked up a piece of cloth fluff and blew on it. The monk said, 'This is from Bird's Nest.' The Master said, 'Dull-rooted slave, I clearly show you, and you still say it's from Bird's Nest.' (Bieyun: 'I tell you it's poor, but you don't believe it.') A monk asked, 'What is Yunmen (Yunmen: a Zen master) cake?' The Master said, 'Guanxiang (Guanxiang: official lane) entrance.' He asked, 'What is Zhaozhou (Zhaozhou: a Zen master) tea?' The Master said, 'Doesn't wet the mouth.' He asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Fire burns the mountain in June.' He asked, 'What is the meaning?' The Master said, 'Good to plant radishes.' When a monk was visiting, the Master struck the table with a whisk and said, 'This strike, which of the Five Houses (Five Houses: five schools of Zen Buddhism) is it?' The monk was about to answer, but the Master shouted, 'One strike three thousand miles, indeed people do not know.' Master
曰。既是陳尊宿。為甚身子只得半截。眾下語不契。(代云。那半截在學人手裡待雪老再問。劈面便掌)師云。前人置得。又云。埋沒他不得(別云我也弄不出。又云。莫錯怪老僧) 僧問。四大分離時。向甚麼處去。師曰。棺材裡去。(別云。酒缸里去)云意旨如何。師曰。埋在泥里。(別云。葫蘆架上懸)僧禮拜。師喝出 僧問如何是第一元。師曰。蝦蟆吞大蟲。頭動尾巴顛。云如何是第二元。師曰。赤土畫簸箕。是甚祖師意。云如何是第三元。師曰。悔殺當年句。鮎魚上竹竿。云如何是第一要。師曰。乞我一文錢。十字街頭討。云如何是第二要。師曰。五更侵早起。終歲茫茫了。云如何是第三要。師曰。月落不成眠。書聲秋閣曉(代僧云。學人肚裡。湊不出者些言句。時如何。答云。你只消道個貓) 何芝岳。方坦庵。方孩未。參次。師曰。昔日僧問雲門。如何是一切智通無障礙。門云。掃地潑水相公來。今日靜。明者里也不掃地也不潑水。相公來。也請下一轉語。(下官難消)何云。荒田不揀草。(瞎漢)師大笑。何云。者一笑是賞是罰。(轉見敗闕)師復笑。何罔措(若我在彼要教渠哭) 僧問。不是心。不是佛。不是物。是個甚麼。師曰。正好著力(別云。誰教你來問) 僧問。如何是本來面目。師曰。
【現代漢語翻譯】 現代漢語譯本 問：既然是陳尊宿（一位德高望重的僧人），為什麼身體只有半截？（眾人的回答都不契合。）（有人代答：那半截在學人手裡，等雪老再問。劈面就是一掌。）師父說：前人安排的。（又說：埋沒他不得。）（有人另答：我也弄不出。又說：莫錯怪老僧。） 僧人問：四大（地、水、火、風）分離時，往什麼地方去？師父說：棺材裡去。（有人另答：酒缸里去。）問：意旨如何？師父說：埋在泥里。（有人另答：葫蘆架上懸。）僧人禮拜。師父喝斥。 僧人問：如何是第一元？師父說：蝦蟆吞大蟲，頭動尾巴顛。問：如何是第二元？師父說：赤土畫簸箕，是什麼祖師意？問：如何是第三元？師父說：悔殺當年句，鮎魚上竹竿。問：如何是第一要？師父說：乞我一文錢，十字街頭討。問：如何是第二要？師父說：五更侵早起，終歲茫茫了。問：如何是第三要？師父說：月落不成眠，書聲秋閣曉。（有人代僧人說：學人肚裡，湊不出這些言句，此時如何？答：你只消道個貓。） 何芝岳、方坦庵、方孩未，依次參拜。師父說：昔日僧人問雲門（雲門文偃禪師），如何是一切智通無障礙？雲門（雲門文偃禪師）說：掃地潑水相公來。今日靜，明者里也不掃地也不潑水，相公來，也請下一轉語。（下官難消。）何說：荒田不揀草。（瞎漢。）師父大笑。何說：這一笑是賞是罰？（轉見敗闕。）師父又笑。何不知所措。（若我在彼要教渠哭。） 僧人問：不是心，不是佛，不是物，是個什麼？師父說：正好著力。（有人另答：誰教你來問。） 僧人問：如何是本來面目？師父說：
【English Translation】 English version Asked: Since he is Venerable Chen (a highly respected monk), why does he only have half a body? (The answers of the crowd did not match.) (Someone answered on his behalf: That half is in the hands of the student, waiting for Xue Lao to ask again. A slap in the face.) The master said: The predecessors arranged it. (And said: It cannot be buried.) (Someone else answered: I can't figure it out either. And said: Don't blame the old monk.) A monk asked: When the four elements (earth, water, fire, wind) separate, where do they go? The master said: Into the coffin. (Someone else answered: Into the wine vat.) Asked: What is the meaning? The master said: Buried in the mud. (Someone else answered: Hanging on the gourd rack.) The monk bowed. The master scolded. A monk asked: What is the first principle? The master said: A toad swallows a large worm, its head moves and its tail shakes. Asked: What is the second principle? The master said: A dustpan drawn on red soil, what is the meaning of the patriarch? Asked: What is the third principle? The master said: Regretting the sentence of that year, a catfish climbs up a bamboo pole. Asked: What is the first essential? The master said: Beg me for a penny, beg at the crossroads. Asked: What is the second essential? The master said: Getting up early at the fifth watch, the whole year is spent in confusion. Asked: What is the third essential? The master said: Not being able to sleep when the moon sets, the sound of books in the autumn pavilion at dawn. (Someone said on behalf of the monk: In the student's belly, these words cannot be put together, what about this time? Answer: You only need to say 'cat'. ) He Zhiyue, Fang Tan'an, and Fang Haiwei, paid their respects in turn. The master said: In the past, a monk asked Yunmen (Zen Master Yunmen Wenyan), what is unobstructed all-knowing wisdom? Yunmen (Zen Master Yunmen Wenyan) said: Sweeping the floor and sprinkling water, the minister comes. Today it is quiet, there is no sweeping or sprinkling of water here, the minister comes, please give another turning word. (It is difficult for the subordinate to bear.) He said: Barren fields do not choose grass. (Blind man.) The master laughed loudly. He said: Is this laugh a reward or a punishment? (Turning to see defeat.) The master laughed again. He was at a loss. (If I were there, I would teach him to cry.) A monk asked: It is not mind, it is not Buddha, it is not a thing, what is it? The master said: It is just right to put effort into it. (Someone else answered: Who told you to ask?) A monk asked: What is the original face? The master said:
參。僧云。作么生參。師曰。如何是本來面目 僧問萬法歸一。一歸何處。師曰。你做幾年工夫了。僧云。四五年。師曰。再做四五年始得(別云在何處) 僧問無夢無想。主人翁在甚麼處。(看你夢想)師云。在無夢無想處。僧喝。師曰。可惜許 師問僧。大悲菩薩用許多手眼作么。僧無語。(代與一掌)師曰應接不下(別云。好鈍置你) 僧問。如何是不涉廉纖一句。師曰。不答。僧云。敗了也。師曰。沒人領會 僧進方丈云。會得者個便禮拜。師曰。者個是甚麼。僧無語。(代云。原來不會)師直打出方丈 葉開生問。覿面相逢。如何指示。(驀與一掌)師曰。你姓甚麼。葉云。與大師同姓。師曰。你道老僧姓甚麼。葉擬議(代云。和尚年尊忘前失后)師喝出 祁德公頌佛號。師曰。唸佛作么。祁云。成佛。師云。有一人不念佛亦成佛。祁云。唸佛亦成佛。(別云。莫是和尚么。待伊云。老僧不是者個人。卻向伊云。唸佛亦成佛)師曰。佛之一字。吾不喜聞(兩個沒鼻孔漢互相鈍置) 祁季超指亭前樹。問者樹幾時成佛。師曰。成佛久矣。(別云。待季超成時即成)祁云。為甚才長出來。師曰。異見眾生 侍者問一僧。還做工夫不。師代曰。早起三碗粥。日中兩碗飯。者云。恁么則不必做工夫了。師曰。飯里有
【現代漢語翻譯】 現代漢語譯本 參。僧人問：『如何是參？』 師父說：『什麼是本來面目？』 僧人問：『萬法歸一，一歸何處？』 師父說：『你做了幾年功夫了？』 僧人說：『四五年。』 師父說：『再做四五年才行。（另有說法：在何處？）』 僧人問：『無夢無想，主人翁在什麼地方？』（看你夢想） 師父說：『在無夢無想處。』 僧人喝斥。 師父說：『可惜啊。』 師父問僧人：『大悲菩薩用這麼多手眼做什麼？』 僧人無語。（代為打一掌） 師父說：『應接不暇。（另有說法：好生為難你。）』 僧人問：『如何是不涉廉纖的一句？』 師父說：『不回答。』 僧人說：『失敗了。』 師父說：『沒人領會。』 僧人進入方丈室說：『會得這個便禮拜。』 師父說：『這個是什麼？』 僧人無語。（代為說：原來不會。） 師父直接將他打出方丈室。 葉開生問：『覿面相逢，如何指示？』（突然打一掌） 師父說：『你姓什麼？』 葉開生說：『與大師同姓。』 師父說：『你說老僧姓什麼？』 葉開生猶豫。（代為說：和尚年尊，忘前失后。） 師父喝斥。 祁德公頌唸佛號。 師父說：『唸佛做什麼？』 祁德公說：『成佛。』 師父說：『有一個人不念佛也成佛。』 祁德公說：『唸佛也成佛。（另有說法：莫非是和尚您嗎？等他說：老僧不是這個人。卻向他說：唸佛也成佛。）』 師父說：『佛之一字，我不喜歡聽。（兩個沒鼻孔的漢互相為難。）』 祁季超指著亭前的樹，問：『這樹什麼時候成佛？』 師父說：『成佛很久了。（另有說法：等季超成佛時就成佛。）』 祁季超說：『為什麼才長出來？』 師父說：『異見眾生。』 侍者問一個僧人：『還做功夫嗎？』 師父代為回答：『早起三碗粥，日中兩碗飯。』 那人說：『這樣則不必做功夫了。』 師父說：『飯里有。』
【English Translation】 English version 參. A monk asked, 'What is 參 (chān, Zen meditation)?' The Master said, 'What is the original face?' A monk asked, 'The myriad dharmas return to one, where does the one return?' The Master said, 'How many years have you been practicing?' The monk said, 'Four or five years.' The Master said, 'Practice for another four or five years and you might get it. (Another version: Where is it?)' A monk asked, 'Without dreams or thoughts, where is the master?' (Looking at your dreams) The Master said, 'In the place of no dreams and no thoughts.' The monk shouted. The Master said, 'What a pity.' The Master asked a monk, 'What does the Bodhisattva of Great Compassion do with so many hands and eyes?' The monk was silent. (The Master strikes him once on his behalf) The Master said, 'Unable to handle it. (Another version: How difficult for you.)' A monk asked, 'What is the phrase that does not involve the slightest bit of impurity?' The Master said, 'I will not answer.' The monk said, 'I have failed.' The Master said, 'No one understands.' A monk entered the abbot's room and said, 'If one understands this, then I will bow.' The Master said, 'What is this?' The monk was silent. (The Master says on his behalf: So you don't understand.) The Master directly struck him out of the abbot's room. Ye Kaisheng asked, 'Meeting face to face, how should one instruct?' (Suddenly strikes him once) The Master said, 'What is your surname?' Ye said, 'The same surname as the Great Master.' The Master said, 'What do you say is the old monk's surname?' Ye hesitated. (The Master says on his behalf: The monk is old, forgetting the past and losing the future.) The Master shouted. Qi Degong chanted the Buddha's name. The Master said, 'What do you do by chanting the Buddha's name?' Qi said, 'To become a Buddha.' The Master said, 'There is a person who does not chant the Buddha's name and also becomes a Buddha.' Qi said, 'Chanting the Buddha's name also becomes a Buddha. (Another version: Could it be the monk? Wait for him to say: The old monk is not that person. Then say to him: Chanting the Buddha's name also becomes a Buddha.)' The Master said, 'The word Buddha, I do not like to hear. (Two noseless men making things difficult for each other.)' Qi Jichao pointed to the tree in front of the pavilion and asked, 'When will this tree become a Buddha?' The Master said, 'It has been a Buddha for a long time. (Another version: It will become a Buddha when Jichao becomes a Buddha.)' Qi said, 'Why has it only just grown?' The Master said, 'Beings with deviant views.' The attendant asked a monk, 'Do you still practice?' The Master answered on his behalf, 'Three bowls of porridge in the morning, two bowls of rice at midday.' That person said, 'In that case, there is no need to practice.' The Master said, 'It is in the rice.'
砂。者云。或遇無齒人又如何。師曰。天然(別云。牙根猶硬在) 師在階下曝背。見徹崖至。忽作跪勢。曰意旨如何。崖云。捏怪不少。師驟步歸方丈 僧問。牛頭未見四祖時如何。師曰。水長船高。(別云。曲彎彎兩隻角)云見后如何。師曰。泥多佛大(別云也只是個牛頭) 侍者問如何是向上事。師曰。方塔。云如何是向下事。師曰。塔影。者云。水乾塔倒又如何。師曰。一堆磚 圍爐次。侍者指火雲。還雕琢得么。師云。灰。(別云添炭來)者云。忽然回𦦨時如何。師曰。火(別云烹茶吃) 師問侍者。如何是人。者曰。不逢。(不愧雪翁侍者)師曰。不逢時如何。者云。落日照青山。師曰。一場懡㦬 師至佛殿。指阿難云。者一位為甚麼合掌。者云。見尊者來。(別云。也知和尚為人心切)師曰。施者難消(別云。老僧罪過) 僧問天童和尚。師曰。雖是弟兄。向未往來。僧曰。既是弟兄。為甚麼不往來。師曰。骨肉疏冷 侍者問。燈盡油干時如何。師曰。昧不得(別云。睡覺好) 師問僧。你參甚麼話頭。僧云。一歸何處。師曰。一歸何處。僧無語。(代云。老漢耳背那)師曰。一歸不須歸。其法故不立(不須歸早立了也) 師問僧。見甚麼人來。僧云。不曾見人。師曰。當面妄語 師入堂。問維摩默然
【現代漢語翻譯】 現代漢語譯本 砂。有僧問：『如果遇到沒有牙齒的人，又該如何是好？』 師父說：『天然。』（另有說法：牙根還硬著呢。） 師父在臺階下曬太陽，見到徹崖走來，忽然做出跪拜的姿勢，說：『意旨如何？』 徹崖說：『裝模作樣，花樣還真不少。』 師父快步回到方丈。 有僧人問：『牛頭（指牛頭法融禪師）未見四祖（指禪宗四祖道信）時如何？』 師父說：『水漲船高。』（另有說法：彎彎曲曲兩隻角。） 僧人問：『見四祖后如何？』 師父說：『泥多佛大。』（另有說法：也只是個牛頭。） 侍者問：『如何是向上事？』 師父說：『方塔。』 侍者問：『如何是向下事？』 師父說：『塔影。』 侍者問：『水乾塔倒又如何？』 師父說：『一堆磚。』 圍著爐子時，侍者指著火說：『還能雕琢嗎？』 師父說：『灰。』（另有說法：添炭來。） 侍者問：『忽然熄滅時如何？』 師父說：『火。』（另有說法：烹茶吃。） 師父問侍者：『如何是人？』 侍者說：『不逢。』（不愧是雪翁侍者。） 師父說：『不逢時如何？』 侍者說：『落日照青山。』 師父說：『一場懡㦬。』 師父到佛殿，指著阿難（釋迦摩尼十大弟子之一）說：『這位為什麼合掌？』 侍者說：『見到尊者來了。』（另有說法：也知道和尚為人用心切。） 師父說：『施者難消。』（另有說法：老僧罪過。） 有僧人問天童和尚（天童正覺禪師），師父說：『雖是弟兄，向來沒有往來。』 僧人問：『既是弟兄，為什麼不往來？』 師父說：『骨肉疏冷。』 侍者問：『燈盡油干時如何？』 師父說：『昧不得。』（另有說法：睡覺好。） 師父問僧人：『你參什麼話頭？』 僧人說：『一歸何處？』 師父說：『一歸何處？』 僧人無語。（代答：老漢耳背了。） 師父說：『一歸不須歸，其法故不立。』（不須歸早就立了。） 師父問僧人：『見什麼人來？』 僧人說：『不曾見人。』 師父說：『當面妄語。』 師父進入佛堂，問維摩（維摩詰，佛教在家菩薩的代表）默然。 English version Sha. A monk asked: 'If you encounter a toothless person, what then?' The Master said: 'Natural.' (Another saying: The roots are still hard.) The Master was sunning his back on the steps when he saw Cheya (name of a monk) approaching. Suddenly, he made a kneeling gesture and said, 'What is the meaning?' Cheya said, 'So much pretense and so many tricks.' The Master quickly returned to his abbot's room. A monk asked: 'What was Niu Tou (牛頭, Master Fa Rong of Niu Tou Zen) like before he met the Fourth Patriarch (四祖, the Fourth Zen Patriarch Dao Xin (580-651))?' The Master said: 'When the water rises, the boat floats high.' (Another saying: Two curved horns.) The monk asked: 'What was he like after he met the Fourth Patriarch?' The Master said: 'When there is much mud, the Buddha is large.' (Another saying: Still just a Niu Tou.) The attendant asked: 'What is the upward matter?' The Master said: 'A square pagoda.' The attendant asked: 'What is the downward matter?' The Master said: 'The pagoda's shadow.' The attendant asked: 'What if the water dries up and the pagoda falls?' The Master said: 'A pile of bricks.' While sitting around the stove, the attendant pointed to the fire and said: 'Can it still be carved?' The Master said: 'Ashes.' (Another saying: Add charcoal.) The attendant asked: 'What if it suddenly goes out?' The Master said: 'Fire.' (Another saying: Brew tea and drink.) The Master asked the attendant: 'What is a person?' The attendant said: 'Not meeting.' (Worthy of being Xue Weng's attendant.) The Master said: 'What if not meeting?' The attendant said: 'The setting sun shines on the green mountains.' The Master said: 'A scene of confusion.' The Master went to the Buddha hall and pointed to Ananda (阿難, one of the ten major disciples of Shakyamuni Buddha) and said: 'Why is this one clasping his hands?' The attendant said: 'He sees the Venerable coming.' (Another saying: He also knows that the monk is earnestly trying to help people.) The Master said: 'It is difficult for the giver to digest.' (Another saying: The old monk's fault.) A monk asked the Abbot Tiantong (天童和尚, Zen Master Tiantong Zhengjue): The Master said: 'Although they are brothers, they have never interacted.' The monk asked: 'Since they are brothers, why don't they interact?' The Master said: 'The flesh and blood are distant and cold.' The attendant asked: 'What happens when the lamp is out and the oil is dry?' The Master said: 'Cannot be concealed.' (Another saying: Good for sleeping.) The Master asked a monk: 'What koan are you investigating?' The monk said: 'Where does the one return?' The Master said: 'Where does the one return?' The monk was speechless. (Substituting: The old man is deaf.) The Master said: 'The one does not need to return; therefore, the Dharma is not established.' (If it didn't need to return, it would have been established long ago.) The Master asked a monk: 'Whom did you see coming?' The monk said: 'I didn't see anyone.' The Master said: 'Lying to my face.' The Master entered the hall and asked about Vimalakirti's (維摩, Vimalakirti, representative of Buddhist lay bodhisattvas) silence.
【English Translation】 Sha. A monk asked: 'If you encounter a toothless person, what then?' The Master said: 'Natural.' (Another saying: The roots are still hard.) The Master was sunning his back on the steps when he saw Cheya (name of a monk) approaching. Suddenly, he made a kneeling gesture and said, 'What is the meaning?' Cheya said, 'So much pretense and so many tricks.' The Master quickly returned to his abbot's room. A monk asked: 'What was Niu Tou (牛頭, Master Fa Rong of Niu Tou Zen) like before he met the Fourth Patriarch (四祖, the Fourth Zen Patriarch Dao Xin (580-651))?' The Master said: 'When the water rises, the boat floats high.' (Another saying: Two curved horns.) The monk asked: 'What was he like after he met the Fourth Patriarch?' The Master said: 'When there is much mud, the Buddha is large.' (Another saying: Still just a Niu Tou.) The attendant asked: 'What is the upward matter?' The Master said: 'A square pagoda.' The attendant asked: 'What is the downward matter?' The Master said: 'The pagoda's shadow.' The attendant asked: 'What if the water dries up and the pagoda falls?' The Master said: 'A pile of bricks.' While sitting around the stove, the attendant pointed to the fire and said: 'Can it still be carved?' The Master said: 'Ashes.' (Another saying: Add charcoal.) The attendant asked: 'What if it suddenly goes out?' The Master said: 'Fire.' (Another saying: Brew tea and drink.) The Master asked the attendant: 'What is a person?' The attendant said: 'Not meeting.' (Worthy of being Xue Weng's attendant.) The Master said: 'What if not meeting?' The attendant said: 'The setting sun shines on the green mountains.' The Master said: 'A scene of confusion.' The Master went to the Buddha hall and pointed to Ananda (阿難, one of the ten major disciples of Shakyamuni Buddha) and said: 'Why is this one clasping his hands?' The attendant said: 'He sees the Venerable coming.' (Another saying: He also knows that the monk is earnestly trying to help people.) The Master said: 'It is difficult for the giver to digest.' (Another saying: The old monk's fault.) A monk asked the Abbot Tiantong (天童和尚, Zen Master Tiantong Zhengjue): The Master said: 'Although they are brothers, they have never interacted.' The monk asked: 'Since they are brothers, why don't they interact?' The Master said: 'The flesh and blood are distant and cold.' The attendant asked: 'What happens when the lamp is out and the oil is dry?' The Master said: 'Cannot be concealed.' (Another saying: Good for sleeping.) The Master asked a monk: 'What koan are you investigating?' The monk said: 'Where does the one return?' The Master said: 'Where does the one return?' The monk was speechless. (Substituting: The old man is deaf.) The Master said: 'The one does not need to return; therefore, the Dharma is not established.' (If it didn't need to return, it would have been established long ago.) The Master asked a monk: 'Whom did you see coming?' The monk said: 'I didn't see anyone.' The Master said: 'Lying to my face.' The Master entered the hall and asked about Vimalakirti's (維摩, Vimalakirti, representative of Buddhist lay bodhisattvas) silence.
。意旨如何。眾無語。(代云。如法問來)師曰。樹高千尺。葉落歸根(未是歸根在) 示禪人。志同孤鶴遠。缽響亂云流。夜宿石橋下。曉行黃葉秋。古人云。未跨船舷。好與三十拄杖。若向者里會得百城煙水。一場逗漏。伸腳打眠。度人已畢。思之 示禪人。此事不必向外尋討。但辦一個乾淨肚皮。無事不辦。做工夫人。儘是說工夫者。他會做工夫人。默默十二時中。只有一個不了底心肝。橫于胸次更無第二物也。古人云。那個拖你死屍來。但曏者里看。不須持咒唸經。求人不如求己。誠哉是言也。者個事要真真實實。念茲在茲。虛言浪語。一些來不得 示張服卿。云生黑暗。定知有雨。人生在世。豈不知末後有一堆黃土。青茅冷冷。春秋不管。寒影疏疏。而今人只是一個膽大。拚自己一段靈明佛性。丟向腦後。終日只是受用五欲。貪瞋癡外。別無所知。因果輪迴。亦不肯信。皮頑竟有一丈思之 答金太史。已分中事。只在舉足掉臂間。無勞遠覓。若將道理語言湊泊他轉疏轉遠矣。何以故。他無滋味。無道理。寂泊無為。道理加之。如何使得。西來大師教外別傳者。正為此方人泥於道理文字。弄得嘴頭水漉漉地。不得見性。勞他得得過來。掃除葛藤。有直指人心見性之一宗也。今時士大夫做工夫不得力。偏喜解說
【現代漢語翻譯】 現代漢語譯本： 『意旨如何。眾無語。(代云。如法問來)』 師曰：『樹高千尺，葉落歸根（未是歸根在）。』 意思是怎樣的呢？眾人都沉默不語。（有人代替回答說：如法提問。）禪師說：『樹長得再高千尺，葉子最終還是要落回樹根（但這還不是真正的歸根之處）。』 示禪人：『志同孤鶴遠，缽響亂云流。夜宿石橋下，曉行黃葉秋。』 古人云：『未跨船舷，好與三十拄杖。若向者里會得百城煙水，一場逗漏。伸腳打眠，度人已畢。思之。』 開示禪人：『志向如同孤鶴般高遠，缽盂的聲音在繚亂的雲霧中迴響。夜晚在石橋下住宿，清晨行走在鋪滿黃葉的秋天。』 古人說：『在還沒有登上船舷的時候，最好先準備好三十根拄杖。如果能在這裡領會到百城煙水的意境，那只是一場小小的泄露。伸開雙腿安然入睡，度化眾生的事情就已經完成了。仔細思考吧。』 示禪人：『此事不必向外尋討，但辦一個乾淨肚皮，無事不辦。做工夫人，儘是說工夫者。他會做工夫人，默默十二時中，只有一個不了底心肝，橫于胸次更無第二物也。』 古人云：『那個拖你死屍來。但曏者里看，不須持咒唸經。求人不如求己。誠哉是言也。者個事要真真實實，念茲在茲，虛言浪語，一些來不得。』 開示禪人：『這件事不必向外尋求，只要保持一個清凈的內心，沒有什麼事情辦不成。那些做功夫的人，總是談論功夫。真正會做功夫的人，默默地在十二時辰中，只有一個永不停止的心念，橫亙在胸中，再沒有其他的東西。』 古人說：『是誰拖著你的屍體來？只要向這裡看，不需要持咒唸經。求人不如求己。這話真是至理名言。這件事要真真實實地去做，念念不忘，虛假的言語，一點都不能摻雜。』 示張服卿：『云生黑暗，定知有雨。人生在世，豈不知末後有一堆黃土。青茅冷冷，春秋不管。寒影疏疏。而今人只是一個膽大，拚自己一段靈明佛性，丟向腦後。終日只是受用五欲，貪瞋癡外，別無所知。因果輪迴，亦不肯信。皮頑竟有一丈思之。』 開示張服卿：『雲彩出現，天色昏暗，必定知道要下雨。人生在世，難道不知道最終會有一堆黃土等著自己嗎？墳墓上的青茅冷冷清清，歲月流逝，寒冷的影子稀疏。而現在的人只是膽子大，將自己那一段靈明的佛性，丟在腦後。整天只是享受五欲，除了貪婪、嗔恨、愚癡之外，一無所知。因果輪迴，也不肯相信。臉皮頑固竟然有一丈厚，仔細思考吧。』 答金太史：『已分中事，只在舉足掉臂間，無勞遠覓。若將道理語言湊泊他轉疏轉遠矣。何以故？他無滋味，無道理，寂泊無為。道理加之，如何使得？西來大師教外別傳者，正為此方人泥於道理文字，弄得嘴頭水漉漉地，不得見性。勞他得得過來，掃除葛藤。有直指人心見性之一宗也。今時士大夫做工夫不得力，偏喜解說。』 回答金太史：『本分中的事情，只在舉足抬臂之間，不需要費力遠求。如果用道理和語言來牽強附會，反而會越來越疏遠。為什麼呢？因為它沒有滋味，沒有道理，寂靜無為。如果加上道理，怎麼可以呢？西來的大師們教外別傳，正是因為這裡的人執著于道理和文字，弄得口頭上滔滔不絕，卻不能見到本性。所以勞煩他們特意過來，掃除這些糾纏不清的葛藤，有直指人心、見性成佛的宗旨。現在的士大夫們做功夫不得力，偏偏喜歡解釋。』
【English Translation】 English version: 『What is the meaning? The assembly was silent. (Someone replied on their behalf: Asking according to the Dharma.)』 The Master said: 『A tree may be a thousand feet tall, but its leaves fall back to the roots (but this is not the true return to the roots).』 『Showed to a Chan practitioner: 『The aspiration is as distant as a solitary crane, the sound of the alms bowl echoes through the chaotic clouds. Spending the night under a stone bridge, walking in the morning through the autumn of fallen yellow leaves.』 An ancient said: 『Before crossing the ship's舷 (xián,舷side of a ship), it is good to have thirty walking sticks ready. If one can understand the misty waters of a hundred cities here, it is just a small leak. Stretching out one's legs and sleeping peacefully, the work of saving people is already completed. Think about it.』 Showed to a Chan practitioner: 『This matter need not be sought externally, but just maintain a clean belly, and there is nothing that cannot be done. Those who practice Kung Fu (功夫, Gōngfu, effort, skill), are all those who talk about Kung Fu. Those who truly know how to do Kung Fu, silently throughout the twelve hours, have only one unceasing thought in their hearts, lying across their chest, and there is nothing else.』 An ancient said: 『Who is dragging your corpse? Just look here, no need to chant mantras or recite scriptures. Seeking others is not as good as seeking oneself. Truly, these are words of truth. This matter must be done truly and sincerely, with constant mindfulness, and false words and empty talk are not allowed at all.』 Showed to Zhang Fuqing: 『Clouds arise in darkness, surely it will rain. Living in this world, how can one not know that in the end there will be a pile of yellow earth waiting. The green茅 (máo, thatch grass) is cold and desolate, regardless of the passing years. The cold shadows are sparse. But people today are just bold, throwing their own segment of bright and clear Buddha-nature behind their heads. All day long, they only enjoy the five desires, and besides greed, anger, and ignorance, they know nothing else. They also refuse to believe in the cycle of cause and effect. Their skin is stubbornly thick, even a丈 (zhàng, a unit of length, about 3.3 meters) thick. Think about it.』 Answered Jin Taishi: 『The matter of one's own share is only in the lifting of a foot and the swinging of an arm, no need to seek far away. If you try to force it with reason and language, it will become more and more distant. Why? Because it has no flavor, no reason, it is寂泊 (jì bó, quiet and still) and無為 (wú wéi, non-action). How can you add reason to it? The 西來大師 (Xī lái dàshī, Masters from the West, referring to Bodhidharma and other Indian monks) who transmitted separately outside the teachings did so precisely because people here are attached to reason and words, making their mouths wet with talk, unable to see their nature. So they troubled themselves to come over and sweep away the entangling vines, having the宗 (zōng, tenet) of directly pointing to the human heart and seeing one's nature. Today's scholar-officials are not effective in their Kung Fu, and they especially like to explain.』
。不知一切解說他不著。何以故。他無自性。無知解。非佛非眾生。你作么生解。直饒文殊普賢快口利辭與么與么。不與么不與么。那事毫沒交涉。若有所得心。欲證西來大意。十萬八千。未是遠在。畢竟如何須要辦個冰冷心腸。和前所知所覺。道理非道理。乃至世諦習氣。一齊掃卻。掃不去。拚命掃。忽然掃破釋迦頂相。諸代祖師鼻孔。一時穿卻。豈不快哉。古人云。但辦肯心。決不相賺 示聞孝廉禪宗如黃金布地。在在處處。皆作金色。拾得一塊。生生受用不盡。雖然。且未要歡喜。更向深山窮谷里。一二十年。灰頭土面。忍饑吞餓。撞著咬豬狗手腳。爛槌一頓。方成金器。不然。喚作無用物 又示。一重一重造業。如𧏙螂推糞丸相似。長日在里許推。直待推殺在里許方休。他也不怕死在糞堆里。心心只恨推不出。饒他推得出。只是個臭糞丸。古往今來。推殺萬萬千千恒河沙𧏙螂蟲也倘有一個㘞地望空飛去。(倘有伶俐學人。問飛向甚處。去心圓即對他言。你向甚處來。還向甚處去)永不回頭。我說閻羅王亦怕是蟲 與管幹三居士。十二時中。唸唸在天臺教上作活計。想汝智者再來也。肯承當么。若不如是。且依本分。向是名真。精進真法供養如來處看不。然天臺教無根無本。飲人殘液。不是丈夫。老漢長日在大
【現代漢語翻譯】 現代漢語譯本：不知一切解說，他都不執著。為什麼呢？因為他沒有自性（事物自身存在的性質），沒有知解（通過思考獲得的理解），既不是佛也不是眾生。你如何理解呢？即使是文殊菩薩（象徵智慧的菩薩）和普賢菩薩（象徵實踐的菩薩）口齒伶俐，能說會道，這樣說也好，那樣說也好，都與那件事毫無關係。如果心有所得，想要證得西來大意（禪宗的宗旨），那還差得很遠，有十萬八千里。到底要怎樣呢？必須辦個冰冷心腸，把以前所知所覺的道理，以及世俗的習氣，一齊掃除乾淨。如果掃不乾淨，就拚命掃。忽然掃破釋迦牟尼佛（佛教的創始人）的頂相，諸代祖師的鼻孔，一時穿透，豈不痛快！古人說：『只要有肯定的決心，決不會被欺騙。』 開示聞孝廉：禪宗就像用黃金鋪地，到處都是金色的。拾得一塊，生生世世都受用不盡。雖然如此，且不要歡喜。更要向深山窮谷里，過一二十年灰頭土臉、忍飢挨餓的生活，遇到像咬豬狗一樣的人，被狠狠地打一頓，才能成為金器。不然，就只能叫做無用之物。 又開示：一重一重地造業，就像蜣螂（一種甲蟲）推糞丸一樣，整天都在那裡推，直到推死在裡面才罷休。它也不怕死在糞堆里，心裡只恨推不出去。即使它推得出去，也只是個臭糞丸。古往今來，推死萬萬千千恒河沙（數量極多）的蜣螂蟲啊！倘若有一個㘞地一聲望空飛去（倘若有聰明的學人，問飛向何處，去心圓就對他說：你從何處來，還向何處去），永不回頭。我說閻羅王（地獄之王）也怕是蟲。 與管幹三居士：十二時中，唸唸都在天臺教（佛教宗派之一）上做活計。想你就是智者大師（天臺宗的實際創始人）再來吧。肯承擔嗎？如果不是這樣，且依本分，向『是名真，精進真法供養如來』處看。然而天臺教無根無本，飲人殘液，不是大丈夫。老漢長日在大
【English Translation】 English version: Not knowing all explanations, he does not cling to them. Why? Because he has no self-nature (the inherent nature of things), no understanding gained through thought, and is neither Buddha nor sentient being. How do you understand this? Even if Mañjuśrī (the Bodhisattva of wisdom) and Samantabhadra (the Bodhisattva of practice) are eloquent and articulate, whether they say it this way or that way, it has nothing to do with that matter. If the mind seeks to gain something, wanting to realize the great meaning of the Westward Transmission (the essence of Zen Buddhism), it is still far away, ten myriads and eight thousand leagues. What exactly is needed? One must cultivate a heart as cold as ice, sweeping away all previously known and perceived principles, as well as worldly habits. If they cannot be swept away, then sweep with all your might. Suddenly, shattering the crown of Śākyamuni Buddha (the founder of Buddhism) and piercing the nostrils of all the ancestral teachers at once, wouldn't that be delightful! The ancients said: 'As long as you have a resolute heart, you will never be deceived.' Instruction to Wen, the successful candidate: Zen Buddhism is like paving the ground with gold; everywhere is golden. Picking up a piece, one can benefit from it inexhaustibly for lifetimes. Although this is so, do not rejoice yet. You must go deeper into the remote mountains and valleys, living a life of dust and ashes, enduring hunger and swallowing bitterness for one or two decades. Encountering people like those who bite pigs and dogs, being beaten severely, only then can you become a golden vessel. Otherwise, you can only be called a useless object. Further instruction: Creating karma layer upon layer is like a dung beetle (a type of beetle) pushing a dung ball. It pushes it there all day long, not stopping until it is pushed to death inside. It is not afraid of dying in the dung heap, its heart only regretting that it cannot push it out. Even if it pushes it out, it is still just a stinky dung ball. From ancient times to the present, countless dung beetles, as numerous as the sands of the Ganges River (an extremely large number), have pushed themselves to death! If one suddenly soars into the sky with a 'bang' (If there is a clever student who asks where it is flying to, Qu Xin Yuan would say to him: Where did you come from, and where are you going?), never looking back. I say that even Yama (the King of Hell) is afraid of this insect. To Layman Guan Gan San: Throughout the twelve periods of the day, constantly engage in the activities of the Tiantai teachings (one of the Buddhist schools). I think you are the reincarnation of Zhiyi (the de facto founder of the Tiantai school). Are you willing to take on this responsibility? If not, then abide by your own role and look towards 'This is called true, diligent, true Dharma offering to the Tathagata.' However, the Tiantai teachings have no roots or foundation, drinking the leftovers of others; they are not a true man. This old man spends his days in the
歇石上斫額望汝。看你鉆故紙。直鉆到彌勒下生。只是個管幹三。呵呵 答李夢白冢宰。近今末法衰替。要個真參實悟底人。萬中無一。此事大不容易。達磨大師云。行解相應。是名曰祖。而今人總之不論。意識卜度。生死結根。總得十分相似。皮毛而已。便向人前亂做。宗門掃地矣。或豎指。或喝。或打○相。或拂袖便行。或作女人拜。此等滅胡種類。皆魔子也。可悲可痛。杜撰長老。稻麻竹葦然。朽到開先。原非本意。自念福薄德淺。(矇叟云。風之積也不厚。則其負大翼也無力。德不併曹溪。緣不儕馬祖。毋寧藏拙。有志者勉之)言語不重。何能似古人匡宗行道。(丈夫自量語非欺人也)只可深埋山谷。茅屋石鐺。挨一日是一日。有何道可悟。眾生可度哉 示宋居士。人命無常。莫作久計。古云。六道中。人最靈。你若不明本命元辰。靈從何來。不過多集五欲貪瞋癡耳。肯向喉嚨下割得一刀。方許你稱靈稱聖。居六道中為師為范。要來要去。如脫臭衫。不然。總被他拘管。無自由分。要學佛法。還須真參實悟。十二時中。提個話頭。看來看去。日久歲深。自然桶底脫落。腦門豁開。
常州府磬山天隱圓修禪師
本郡宜興閔氏子。依龍池剃染。參父母未生前話。一日讀棱嚴。至佛叱阿難此非汝心處。
【現代漢語翻譯】 現代漢語譯本 『歇石上斫額望汝』，意思是讓你在石頭上磕破額頭來期望頓悟。看你鉆研故紙堆，即使鉆研到彌勒佛下生（未來佛降世），也只是個管理事務的小官而已。呵呵！——答覆李夢白冢宰。 近來末法時代衰敗沒落，要找一個真正參禪實悟的人，萬里挑一都沒有。這件事非常不容易。達摩大師說：『行解相應，是名曰祖。』（修行與理解相應，才能稱之為祖師）而現在的人總是不論這些，只是用意識去猜測，生死輪迴的根源就紮在這裡。即使學得十分相似，也只是學到皮毛而已，便在人前胡作非爲，宗門都被掃地出門了。或者豎起手指，或者大喝一聲，或者打人，或者拂袖便走，或者做出女人的拜姿。這些斷滅佛種的人，都是魔王的子孫啊！可悲可痛！杜撰佛法的長老，像稻草、麻、竹子、蘆葦一樣多。朽道開先（寺廟名），原本不是這樣的。自認為福薄德淺。（矇叟說：風的積累不夠深厚，那麼它承載巨大翅膀的力量就不夠；德行不能與曹溪（六祖慧能的道場）相比，因緣不能與馬祖（馬祖道一）相比，不如藏起自己的笨拙。有志向的人努力吧！）言語沒有份量，怎麼能像古人那樣匡扶宗門，行道天下呢？（大丈夫自己衡量，說的話不是欺騙人的。）只能深深地埋在山谷里，住在茅屋裡，用石頭做飯，過一天算一天。有什麼道可以悟，有什麼眾生可以度呢？——開示宋居士。 人命無常，不要做長久的打算。古人說：『六道中，人最靈。』你若是不明白自己的本命元辰（本來的面目），靈性從何而來？不過是多聚集五欲（財、色、名、食、睡）貪瞋癡（貪婪、嗔恨、愚癡）罷了。肯在喉嚨下割一刀（下定決心），才允許你稱靈稱聖，在六道中做師範，要來就來，要走就走，像脫掉臭衣服一樣。不然，總被他拘管，沒有自由的份。要學佛法，還須真參實悟，十二時中（一天二十四小時），提個話頭（參禪的話題），看來看去，日久歲深，自然桶底脫落（比喻頓悟），腦門豁開（比喻開悟）。 常州府磬山天隱圓修禪師 本郡宜興閔氏子。依龍池剃染。參父母未生前話。一日讀棱嚴，至佛叱阿難此非汝心處。
【English Translation】 English version 'Resting on a rock, I strike my forehead, hoping for enlightenment.' It means hoping to break your forehead on a rock to expect sudden enlightenment. Watching you delve into old papers, even if you delve until Maitreya (the future Buddha) descends, you'll only be a minor official managing affairs. Hehe! -- Reply to Li Mengbai, the Minister of Personnel. In these declining times of the Dharma's end, finding someone who truly practices Chan and attains genuine enlightenment is one in ten thousand. This matter is extremely difficult. Bodhidharma said: 'Practice and understanding corresponding is what is called a Patriarch.' But people nowadays don't consider these things at all, merely guessing with their consciousness, and the root of birth and death is planted here. Even if they learn to be very similar, it's only scratching the surface, and then they act wildly in front of others, sweeping the Dharma gate out the door. Or they raise a finger, or shout, or hit people, or flick their sleeves and leave, or make a woman's bow. These people who extinguish the Buddha-seed are all descendants of Mara (demon)! How sad and painful! Elders who fabricate the Dharma are as numerous as rice stalks, hemp, bamboo, and reeds. The decay has reached Kai Xian (temple name), which was not originally intended. I consider myself to have thin blessings and shallow virtue. (Meng Sou said: If the accumulation of wind is not deep, then its power to carry great wings is not enough; if virtue cannot be compared to Cao Xi (Huineng's (the sixth patriarch) place of enlightenment), and affinity cannot be compared to Mazu (Mazu Daoyi), it is better to hide one's clumsiness. Those with aspirations, strive!) If words have no weight, how can one rectify the Dharma gate and practice the Way like the ancients? (A great man measures himself and speaks words that do not deceive people.) One can only bury oneself deeply in the mountains and valleys, live in a thatched hut, cook with stones, and live one day at a time. What Way can be enlightened, what sentient beings can be delivered? -- Instruction to Layman Song. Human life is impermanent, do not make long-term plans. The ancients said: 'Among the six realms, humans are the most intelligent.' If you do not understand your original face (original nature), where does intelligence come from? It is just accumulating more of the five desires (wealth, sex, fame, food, and sleep) and the three poisons (greed, hatred, and ignorance). Only if you are willing to cut a knife under your throat (make a firm resolution) will you be allowed to be called intelligent and holy, to be a teacher and model in the six realms, to come and go as you please, like taking off a smelly shirt. Otherwise, you will always be restrained by him, without any freedom. To learn the Buddha-dharma, you must truly practice Chan and attain enlightenment. Throughout the twelve periods (24 hours) of the day, bring up a topic of meditation (topic of Chan practice), look at it again and again, and over time, the bottom of the bucket will naturally fall out (metaphor for sudden enlightenment), and the forehead will open (metaphor for enlightenment). Chan Master Yuanxiu of Tianyin Temple on Qingshan Mountain in Changzhou Prefecture A native of Yixing in this prefecture, a member of the Min family. He shaved his head and dyed his robes at Longchi Temple. He contemplated the saying 'before parents were born'. One day, while reading the Shurangama Sutra, he came to the part where the Buddha scolded Ananda, 'This is not your mind.'
有省。但于乾峰一路涅槃門話有疑。后聞驢鳴。豁然大悟。一日入室。問歷歷孤明時如何。池曰。待你到者田地與你道。師便喝。池曰。汝還起緣心么。師拂袖便出。久之受印可。池遷化。師縛茆磬山。后住報恩 示眾。山僧住個破院子。不能為汝等提持佛法。賴土木瓦石為諸人轉大法輪。發大機用。諸人切不得當面蹉過。若蹉過。只知事逐眼前過。不覺老從頭上來 一日驀地入堂一喝。眾駭然無語。(見怪不怪其怪自壞)師四顧而出。次晚乃召眾曰。(兩重公案)山僧昨晚為汝等立在萬仞崖頭。命如懸絲。(好人不肯做。要去屎里臥)今晚為汝等用老婆禪。亦命如懸絲。(自作自受)復喝一喝曰。且道今日者一喝。與昨日一喝。是同是別。(轉見不堪)會得者出衆道看。(溺鬼水底招人)一僧出。(竟有不要命底大奇)才禮拜。師拈棒劈脊便打。(如潑水救火只恨手腳慢)僧起。師曰。速道速道。(猶要作死馬醫在)僧擬議。師復打 一居士家。壁上貼戒殺二字。下豎刀杖。有僧問士云。既戒殺。何故又畜殺生之具。士云。此非殺生之具。殺人之具也。其僧不肯。士乞師代一轉語。師云。喚作殺生之具。入地獄如箭射。士喜躍稽首 僧問。生死不明。乞師開示。師云。我也不明。云愿和尚慈悲。師云。你將生死來。
【現代漢語翻譯】 現代漢語譯本： 有所領悟。但對於乾峰一路關於涅槃門的話語還有疑問。後來聽到驢叫，豁然大悟。一天進入方丈室，問『歷歷孤明』（指清清楚楚，孤零零地顯現）時如何。池禪師說：『等你到了那個田地再告訴你。』禪師便大喝一聲。池禪師說：『你還生起攀緣之心嗎？』禪師拂袖便走。很久之後得到印可。池禪師圓寂。禪師在磬山結茅居住。後來住持報恩寺，向大眾開示說：『山僧我住在這個破舊的院子里，不能為你們提持佛法。依靠土木瓦石為諸位轉大法輪，發起大機用。諸位千萬不要當面錯過。如果錯過了，只知道事情隨著眼前過去，不覺得衰老從頭頂上來。』 一天突然走進佛堂大喝一聲，眾人都驚駭無語。（見怪不怪，其怪自敗）禪師環顧四周走了出去。第二天晚上於是召集大眾說：（兩重公案）『山僧我昨晚為你們立在萬仞懸崖邊，性命如同懸掛的絲線。（好人不願意做，要去屎里睡覺）今晚為你們用老婆禪，也性命如同懸掛的絲線。（自作自受）』又大喝一聲說：『且說今天這一喝，與昨天那一喝，是相同還是不同？（更加不堪）』會得的人出列說說看。（溺水鬼在水底拉人）一個僧人出列。（竟然有不要命的，真是奇怪）剛要禮拜，禪師拿起棒子劈頭蓋臉就打。（如同潑水救火，只恨手腳太慢）僧人起身。禪師說：『快說快說。（還要當成死馬醫治）』僧人猶豫不決。禪師又打。 在一個居士家，墻壁上貼著『戒殺』二字，下面豎著刀杖。有僧人問居士說：『既然戒殺，為什麼又存放殺生之具？』居士說：『這不是殺生之具，是殺人之具啊。』那個僧人不認可。居士請禪師代為轉換一句。禪師說：『喚作殺生之具，入地獄如箭射。』居士高興地跳躍稽首。 有僧人問：『生死不明，請禪師開示。』禪師說：『我也不明。』僧人說：『希望和尚慈悲。』禪師說：『你將生死拿來。』
【English Translation】 English version: He had some understanding. However, he still had doubts about Qianfeng's words on the Nirvana Gate. Later, upon hearing a donkey bray, he suddenly attained enlightenment. One day, he entered the abbot's room and asked, 'What is it like when 'each and every one is clearly and solitarily manifest' (referring to being clear and solitary)?' Chan Master Chi said, 'I will tell you when you reach that state.' The Chan master then shouted loudly. Chan Master Chi said, 'Are you still giving rise to clinging thoughts?' The Chan master flicked his sleeve and left. After a long time, he received confirmation. Chan Master Chi passed away. The Chan master lived in a thatched hut on Qingshan Mountain. Later, he became the abbot of Bao'en Temple and gave a Dharma talk to the assembly, saying, 'I, this mountain monk, live in this dilapidated monastery and cannot uphold the Buddha-dharma for you. I rely on earth, wood, tiles, and stones to turn the great Dharma wheel for all of you, and to initiate great opportunities. All of you must not miss it when it is right in front of you. If you miss it, you will only know that things pass before your eyes, and you will not realize that old age is coming upon you.' One day, he suddenly entered the hall and shouted loudly, causing everyone to be shocked and speechless. (If you are not surprised by strange things, the strangeness will disappear on its own.) The Chan master looked around and left. The next evening, he summoned the assembly and said: (A double case) 'Last night, I, this mountain monk, placed you on the edge of a ten-thousand-foot cliff, with your lives hanging by a thread. (Good people are unwilling to do it, and want to sleep in the excrement.) Tonight, I will use the old woman's Chan for you, and your lives are also hanging by a thread. (Self-inflicted suffering)' He shouted again, saying, 'Now, tell me, is this shout today the same as or different from yesterday's shout? (Even more unbearable) Those who understand, come forward and say something.' A monk came forward. (There is actually someone who doesn't want to live, truly strange.) Just as he was about to bow, the Chan master picked up a stick and struck him on the head. (Like pouring water to put out a fire, only regretting that one's hands and feet are too slow.) The monk got up. The Chan master said, 'Speak quickly, speak quickly. (Still trying to treat a dead horse as if it were alive)' The monk hesitated. The Chan master struck him again. At the home of a layperson, the words 'Abstain from Killing' were posted on the wall, with knives and staffs placed below. A monk asked the layperson, 'Since you abstain from killing, why do you keep instruments of killing?' The layperson said, 'These are not instruments of killing living beings, but instruments of killing people.' That monk did not agree. The layperson asked the Chan master to offer an alternative explanation. The Chan master said, 'Calling them instruments of killing living beings, entering hell is like being shot by an arrow.' The layperson happily jumped and bowed. A monk asked, 'I am unclear about birth and death, please enlighten me.' The Chan master said, 'I am also unclear.' The monk said, 'I hope the venerable monk will be compassionate.' The Chan master said, 'Bring me birth and death.'
我為你開。示云。生不知來處。死不知去處。豈非生死。師云。又道不明僧禮拜 慧生居士問。如何是格物。師拈香爐云。會么。士云。不會。師云。昔日張無垢問大慧云。如何是格物。慧云。汝但知格物而不知物格。無垢便悟去。士云。如何是物格。師云。若無物格爭知格物 僧琇石參禮起。打一○相。師云。者瞎漢。石便喝。師亦喝。石云。恁么則石磬音嘹喨。聾人耳更聞。師云。看腳下。石又喝。師拈棒。石便禮拜 僧問元沙道。用處不換機。如何是用處不換機。師舉茶甌云。者個只好喫茶 僧問。山河大地盡世界是父母未生前本來面目。如何。師云。汝轉山河大地作自己則易。轉自己作大地山河則難。僧云。山河大地儘是自己。何處更著自己。師擊案云。我打者里。你卻不痛。我打你卻痛。你作么生會。僧無語。師云。參 箬庵問。疑情不起時如何。師云。汝見甚麼道理。進云。言一物即不似。師云。又疑個甚麼。進云。古人道似鏡長明。喚甚麼作鏡。師云。真常流注。進云。者是學人疑情邊事。師云。你還見鏡中有物么。進云。鏡中既無物。為甚麼打破鏡。師云。為無一物。進云。打破鏡來時如何。師云。處處無軌跡。進云。古人為甚麼又拈椎豎拂。師云。處處無軌跡庵便禮拜 僧問。古人道。既是師子兒
【現代漢語翻譯】 現代漢語譯本： 我為你開示說：『生不知道從哪裡來，死不知道往哪裡去，這難道不是生死嗎？』師父說：『又道不明僧禮拜。』慧生居士問：『如何是格物？』師父拿起香爐說：『會嗎？』居士說：『不會。』師父說：『昔日張無垢問大慧說：如何是格物？大慧說：你但知格物而不知物格。無垢便領悟去了。』居士說：『如何是物格？』師父說：『若無物格，爭知格物？』僧人琇石參拜後起身，打了一個圓圈的姿勢。師父說：『這個瞎漢。』琇石便喝了一聲。師父也喝了一聲。琇石說：『這樣說來，石磬音嘹喨，聾人耳更聞。』師父說：『看腳下。』琇石又喝了一聲。師父拿起棒子，琇石便禮拜。 僧人問元沙：『用處不換機，如何是用處不換機？』師父舉起茶甌說：『這個只好喫茶。』 僧人問：『山河大地盡世界是父母未生前本來面目，如何？』師父說：『你轉化山河大地作自己則容易，轉化自己作大地山河則難。』僧人說：『山河大地儘是自己，何處更著自己？』師父擊打桌案說：『我打這裡，你卻不痛，我打你卻痛，你作么生會？』僧人無語。師父說：『參。』 箬庵問：『疑情不起時如何？』師父說：『你見甚麼道理？』箬庵進言說：『言一物即不似。』師父說：『又疑個甚麼？』箬庵進言說：『古人道似鏡長明，喚甚麼作鏡？』師父說：『真常流注。』箬庵進言說：『這是學人疑情邊事。』師父說：『你還見鏡中有物么？』箬庵進言說：『鏡中既無物，為甚麼打破鏡？』師父說：『為無一物。』箬庵進言說：『打破鏡來時如何？』師父說：『處處無軌跡。』箬庵進言說：『古人為甚麼又拈椎豎拂？』師父說：『處處無軌跡。』箬庵便禮拜。 僧人問：『古人道：既是師子兒』
【English Translation】 English version: I will explain to you: 'Being born, you don't know where you come from; dying, you don't know where you go. Isn't this birth and death?' The master said, 'Also, the unclear monk bows.' Layman Huisheng asked, 'What is Gewu (格物, investigating things)?' The master picked up the incense burner and said, 'Do you understand?' The layman said, 'I don't understand.' The master said, 'In the past, Zhang Wugou asked Dahui, "What is Gewu?" Dahui said, "You only know Gewu but don't know Wuge (物格, the thing being investigated)." Wugou then understood.' The layman said, 'What is Wuge?' The master said, 'If there is no Wuge, how can you know Gewu?' The monk Xiushi paid respects and stood up, making a circle with his hands. The master said, 'This blind man.' Xiushi then shouted. The master also shouted. Xiushi said, 'In that case, the sound of the stone chime is clear and loud, and even the deaf can hear it.' The master said, 'Look at your feet.' Xiushi shouted again. The master picked up a stick, and Xiushi bowed. A monk asked Yuansha, 'The function does not change the mechanism; what is the function that does not change the mechanism?' The master held up a teacup and said, 'This is only good for drinking tea.' A monk asked, 'The mountains, rivers, earth, and the entire world are the original face before our parents were born; what about that?' The master said, 'It is easy for you to transform the mountains, rivers, and earth into yourself, but it is difficult to transform yourself into the mountains, rivers, and earth.' The monk said, 'The mountains, rivers, and earth are all myself; where else can I place myself?' The master struck the table and said, 'I hit here, but you don't feel pain; I hit you, and you feel pain. How do you understand this?' The monk was speechless. The master said, 'Meditate.' Ruo'an asked, 'What happens when doubt does not arise?' The master said, 'What principle do you see?' Ruo'an continued, 'To speak of one thing is not like it.' The master said, 'What are you doubting again?' Ruo'an continued, 'The ancients said it is like a mirror that is always bright; what is called a mirror?' The master said, 'True constant flow.' Ruo'an continued, 'This is a matter on the edge of the student's doubt.' The master said, 'Do you still see anything in the mirror?' Ruo'an continued, 'Since there is nothing in the mirror, why break the mirror?' The master said, 'Because there is nothing.' Ruo'an continued, 'What happens when the mirror is broken?' The master said, 'Everywhere there are no traces.' Ruo'an continued, 'Why did the ancients pick up the mallet and raise the whisk?' The master said, 'Everywhere there are no traces.' Ruo'an then bowed. A monk asked, 'The ancients said: Since it is a lion cub'
。為甚麼被文殊騎。師云。理能伏人 僧結破地獄印呈師。問云。舌印心三處。俱用紅色𠶹哩字。如何一處放光。乞和尚說破。師云。放下印子與汝道。僧放開手云。如何得破。師云。破了也 僧參。問喚作一物即觸。不喚作一物即背時如何。師云。汝喚甚麼作物。僧云。目前法法。師云。觸。僧不進語。師云。會么。僧云。不會。師云。背。僧無語。師云。喫茶去 僧參。問踏破千峰來。請師指示。師云。既踏破千峰。你向那裡下腳。僧云。今日親到磬山。師云。磬山是山不是山。僧云。踏破了也。師震聲一喝。僧禮拜 通琇問。古人十智同真。請師曲垂方便。師云。老僧今日勞倦。云乞師不吝。師云。試問看。云千形揉雜。萬象森羅。作么生同一質。師云。不用巧安排。云會權歸實而五千退席。拈花別傳而百萬遲疑。作么生同大事。師云。迷悟同源。云此坐彼立之不一。太孤太奢之各殊。作么生總同參。師云。高低普應。云人心之不同。猶如人面。作么生同真志。師云。曲不藏直。雲南人惡熱。北人畏寒。作么生同遍普。師云。寒時寒殺你。熱時熱殺你。云黃菊經霜綻。紅葉趁風飄。作么生同具足。師云。枯者從他枯。茂者從他茂。云一家歡喜一家憂。作么生同得失。師云。出得得失來與你道。云揖讓而鳥獸咸若
【現代漢語翻譯】 現代漢語譯本： 僧人問：為什麼文殊菩薩（Manjusri）騎著獅子？ 師父說：理能使人信服。 僧人結破地獄印，呈給師父，問道：舌印、心印、身印三處，都用紅色𠶹哩字（mantra seed syllable），如何一處放光？請和尚開示。 師父說：放下印子，我就告訴你。僧人放開手，說：如何才能開示？ 師父說：已經開示了。 僧人蔘拜，問道：說它是一物就觸犯了，不說它是一物就違背時宜，如何是好？ 師父說：你把它當作什麼？ 僧人說：眼前的一切法。 師父說：觸犯了。 僧人不說話。 師父說：明白了嗎？ 僧人說：不明白。 師父說：違背了。 僧人無語。 師父說：喫茶去。 僧人蔘拜，問道：踏破千峰而來，請師父指示。 師父說：既然踏破千峰，你向哪裡落腳？ 僧人說：今日親自來到磬山。 師父說：磬山是山還是不是山？ 僧人說：踏破了。 師父震聲一喝，僧人禮拜。 通琇問：古人說十智同真，請師父稍微施加方便。 師父說：老僧今日勞累。 通琇說：請師父不要吝嗇。 師父說：試著問問看。 通琇說：千形揉雜，萬象森羅，如何同一本質？ 師父說：不用巧安排。 通琇說：領會權宜之計而五千人退席，《拈花微笑》的典故別傳而百萬人遲疑，如何同等看待這件大事？ 師父說：迷悟同源。 通琇說：此坐彼立之不一，太孤太奢之各殊，如何總同參悟？ 師父說：高低普遍相應。 通琇說：人心之不同，猶如人面，如何同真志？ 師父說：曲不藏直。 通琇說：南方人怕熱，北方人畏寒，如何同遍普？ 師父說：寒冷時寒冷死你，炎熱時炎熱死你。 通琇說：黃菊經霜綻放，紅葉趁風飄落，如何同具足？ 師父說：枯萎的任他枯萎，茂盛的任他茂盛。 通琇說：一家歡喜一家憂，如何同得失？ 師父說：拿出得失來與你道。 通琇說：揖讓而鳥獸咸若（堯舜時期，人民淳樸，禮讓之風甚至影響到鳥獸），如何是好？
【English Translation】 English version: A monk asked: 'Why does Manjusri (Bodhisattva of Wisdom) ride a lion?' The master said: 'Reason can subdue people.' The monk formed the mudra (hand gesture) of breaking hell and presented it to the master, asking: 'The tongue mudra, the heart mudra, and the body mudra all use the red Hrih (mantra seed syllable). How can one place emit light? I beg the master to explain.' The master said: 'Put down the mudra, and I will tell you.' The monk released his hand and said: 'How can it be explained?' The master said: 'It has already been explained.' A monk came to pay respect and asked: 'To call it one thing is to touch, not to call it one thing is to go against the times, what should I do?' The master said: 'What do you call it?' The monk said: 'All the dharmas (teachings) before my eyes.' The master said: 'Touched.' The monk did not speak. The master said: 'Do you understand?' The monk said: 'I don't understand.' The master said: 'Gone against the times.' The monk was speechless. The master said: 'Go have some tea.' A monk came to pay respect and asked: 'Having traversed a thousand peaks, I ask the master for guidance.' The master said: 'Since you have traversed a thousand peaks, where do you place your feet?' The monk said: 'Today I have personally arrived at Qingshan (磬山, a mountain name).' The master said: 'Is Qingshan a mountain or not a mountain?' The monk said: 'It has been traversed.' The master gave a loud shout, and the monk bowed. Tongxiu asked: 'The ancients said that the ten wisdoms are the same as truth. Please, master, bestow some expedient means.' The master said: 'This old monk is tired today.' Tongxiu said: 'I beg the master not to be stingy.' The master said: 'Try asking.' Tongxiu said: 'A thousand forms are mixed, and myriad phenomena are arrayed. How can they be of the same essence?' The master said: 'No need for clever arrangements.' Tongxiu said: 'Understanding expediency led to five thousand leaving the assembly, and the story of the Flower Sermon (拈花微笑) being transmitted separately caused millions to hesitate. How can we regard this great matter as the same?' The master said: 'Delusion and enlightenment share the same source.' Tongxiu said: 'This sitting and that standing are not the same, and being too isolated or too extravagant are each different. How can we all participate in the same way?' The master said: 'High and low universally correspond.' Tongxiu said: 'People's hearts are different, like people's faces. How can they share the same true aspiration?' The master said: 'The crooked does not hide the straight.' Tongxiu said: 'Southerners fear heat, and northerners fear cold. How can they be universally the same?' The master said: 'When it's cold, it will freeze you to death; when it's hot, it will burn you to death.' Tongxiu said: 'Yellow chrysanthemums bloom after frost, and red leaves flutter in the wind. How can they be fully complete in the same way?' The master said: 'Let the withered wither, and let the flourishing flourish.' Tongxiu said: 'One family rejoices, and another family grieves. How can they share the same gain and loss?' The master said: 'Bring forth gain and loss, and I will tell you.' Tongxiu said: 'With yielding and deference, even birds and beasts are harmonious (referring to the virtuous rule of Emperors Yao and Shun, where the people were so virtuous that even animals were influenced).'
。征誅而血流漂杵。作么生同生殺。師云。仁者能好人能惡人。云百舌千聲。殊唇異口。作么生同音吼。師云。未開口時其聲如雷。云各家門。各家戶。作么生同得入。師云。知出便知入。云十智已蒙師指示。汾陽當時說到者里。舌頭拖著地。和尚還肯道與甚麼人同得入。師云。東村王大姐。云與阿誰同音吼。師便喝。云作么生是同生殺。師云。好與三十棒。云甚麼物同得失。師云。拄杖子今日𨁝跳。云阿那個同具足。師云。石敢當。云是甚麼同遍普。師云。夜半正明。云何人同真志。師云。波斯嚼鐵。云孰能總同參。師云。山河大地。云那個同大事。師云。孟八郎漢。云何物同一質。師云。腳下草鞋。云恁么則澄潭不礙蛟龍舞。笑殺看樁搖櫓人。師云。一輪明月照。萬影碧潭空。琇云。箇中能有幾人知。便禮拜 僧問四大分張。眼光落地。在何處安身立命。師云。你即今在甚麼處安身立命。云十二時中。如何用心。師云。無心可用。僧復擬語。師連打兩掌 清辨問。一塵不立時如何。師云。直須打破。云若打破。又是塵耶。師云。一翳在目。清禮拜。師示偈云。一塵不立猶窠臼。到得心空空亦空。二十空門空不住。大千沙界絕羅籠 嚴𨍏轢居士參。師云。久聞居士篤信此事。士云。和尚喚甚麼作此事。師劈面一拂。
士云。久向和尚有此機要。師云。你還要第二杓惡水那。士禮拜。少頃。又入室。師云。今時人亂做者多。若論此事。須當究己。己事既明。然後造差別智。士云。恁么說話。弟子疑和尚也。師云。只恐你不疑 僧參。云學人拾得一雙破草鞋。未曾呈似人。今日特來見和尚。師云。將來看云從來不假借。師云。難道。云莫怪學人慳吝。便禮拜。師云。露醜了也 僧問。忽然打破砂鍋。露出家常茶飯時如何。師云。吞又吞不得。吐又吐不得。僧擬議。師云。著 崇正乙亥示寂。壽六十一。臘三十七。
湖州府凈名抱樸大蓮禪師
臨安駱氏子。年十五。投青山妙嚴祝髮。受具云棲。久游講席。一日自念。教相旨趣。雖有理會處。生死岸頭。全用不著。遂入徑山坐禪。三七日中。廊然洞徹。述偈曰。自幼失親孃。遍覓於他鄉。驀然一相見。更不再思量。解制。往參龍池。池問何方人。師曰。古杭云棲弟子。池曰。云棲說何法。師云。云棲不說法。池曰。老僧者里也不說法。師云。某甲自遠瞻風。何不說法。池曰。老僧牙齒疏缺了。師曰。道不在牙齒上。池云。不是者個時節了。師云。道無古今。池云。者樣上座明白了。師云。不知還許明白否。池云。已道過了。師云。親切處乞一言。池但據坐而已。師喚侍者點
【現代漢語翻譯】 現代漢語譯本 士（居士，在家修行的佛教徒）說：『我一直知道和尚您有這樣的機要。』 師（禪師）說：『你還要第二勺髒水嗎？』 士禮拜。 少頃，又入室。 師說：『現在的人胡亂做的很多，如果談論這件事，必須探究自己。自己這件事明白了，然後才能創造差別智（區分諸法差別的智慧）。』 士說：『這樣說話，弟子懷疑和尚您啊。』 師說：『只怕你不懷疑。』 僧（和尚）參拜，說：『學人（弟子）拾到一雙破草鞋，未曾給別人看過，今天特來見和尚您。』 師說：『拿來我看。』 僧說：『從來不假借。』 師說：『難道。』 僧說：『莫怪學人慳吝（吝嗇）。』便禮拜。 師說：『露醜了也。』 僧問：『忽然打破砂鍋，露出家常茶飯時如何？』 師說：『吞又吞不得，吐又吐不得。』 僧擬議。 師說：『著（對了）。』 崇正乙亥（1635年）示寂，享年六十一歲，僧臘三十七年。
湖州府凈名抱樸大蓮禪師
臨安駱氏之子，十五歲時，投青山妙嚴寺祝髮（剃度出家），在云棲寺受具足戒，長期遊學于講席。一日，他自己思念：『教相（佛教的教義）的旨趣，雖然有理解的地方，但在生死關頭，完全用不上。』於是進入徑山坐禪，二十一天中，廓然洞徹（豁然開悟）。作偈說：『自幼失親孃，遍覓於他鄉，驀然一相見，更不再思量。』 解制（結束禪修）后，前往參拜龍池禪師。龍池問：『哪裡人？』 師說：『古杭（杭州）云棲寺弟子。』 龍池說：『云棲寺說什麼法？』 師說：『云棲寺不說法。』 龍池說：『老僧這裡也不說法。』 師說：『某甲（我）從遠方瞻仰您的風采，為什麼不說法？』 龍池說：『老僧牙齒疏缺了。』 師說：『道不在牙齒上。』 龍池說：『不是這個時候了。』 師說：『道無古今。』 龍池說：『這樣上座（對僧人的尊稱）明白了。』 師說：『不知還允許明白嗎？』 龍池說：『已經說過了。』 師說：『親切處乞一言（請您說一句懇切的話）。』 龍池只是端坐而已。 師喚侍者點茶。
【English Translation】 English version A layman said, 'I have long known that the venerable abbot possesses such essential teachings.' The master said, 'Do you want a second ladle of dirty water?' The layman bowed. Shortly after, he entered the room again. The master said, 'Nowadays, many people act recklessly. If we discuss this matter, we must examine ourselves. Once our own affairs are clear, then we can create differential wisdom (the wisdom to distinguish the differences between all dharmas).' The layman said, 'Speaking like this, this disciple suspects you, venerable abbot.' The master said, 'I only fear that you do not suspect.' A monk paid respects, saying, 'This student picked up a pair of worn-out straw sandals, which I have never shown to anyone. Today, I have come specifically to see you, venerable abbot.' The master said, 'Bring them here for me to see.' The monk said, 'They have never been borrowed.' The master said, 'Could it be?' The monk said, 'Don't blame this student for being stingy.' Then he bowed. The master said, 'You've revealed your ugliness.' A monk asked, 'What happens when the earthenware pot is suddenly broken, revealing the ordinary tea and rice of the household?' The master said, 'You can neither swallow it nor spit it out.' The monk hesitated. The master said, 'Exactly.' He passed away in the year Chongzhen Yihai (1635), at the age of sixty-one, with thirty-seven years as a monk.
Chan Master Jingming Baopu Dalian of Huzhou Prefecture
He was the son of the Luo family of Lin'an. At the age of fifteen, he entered Qingshan Miaoyan Temple to have his head shaved (ordained as a monk), received the full precepts at Yunqi Temple, and studied extensively in the lecture halls. One day, he thought to himself, 'Although I understand the meaning of the teachings (Buddhist doctrines), they are completely useless at the brink of life and death.' So he entered Jingshan to meditate. Within twenty-one days, he had a clear and thorough understanding (suddenly enlightened). He composed a verse saying, 'Since childhood, I lost my mother, searching for her everywhere. Suddenly, I see her, and I no longer think about it.' After the retreat (end of the meditation period), he went to visit Chan Master Longchi. Longchi asked, 'Where are you from?' The master said, 'A disciple of Yunqi Temple in Guhang (Hangzhou).' Longchi said, 'What Dharma does Yunqi Temple teach?' The master said, 'Yunqi Temple does not teach Dharma.' Longchi said, 'This old monk here also does not teach Dharma.' The master said, 'I have come from afar to admire your virtue, why don't you teach Dharma?' Longchi said, 'This old monk's teeth are sparse and missing.' The master said, 'The Dao (the Way) is not in the teeth.' Longchi said, 'It is not the right time.' The master said, 'The Dao has no past or present.' Longchi said, 'So, you understand, venerable monk.' The master said, 'I don't know if I am allowed to understand?' Longchi said, 'It has already been said.' The master said, 'Please say a kind word in a moment of intimacy.' Longchi just sat there. The master called the attendant to prepare tea.
茶來。池曰。上座不妨伶俐。師曰。某甲患聾。池休去。次早進方丈問訊。池曰。昨日上座道。還許明白否許明即是妄想。不許又是無記。上座作么生。(今日卻該喚侍者點茶來)師云。和尚問他作么。池又云。恁么也不是。不恁么也不是。恁么不恁么總不是。然後要者等者等。師拂袖便出。一日辭去。池曰。老僧猶有語言未盡在。師曰。和尚言雖未盡。其意某甲已知。池曰。且道老僧意作么生。(何不出去)師便喝。(者里還著得喝么)池曰。再喝喝看。師轉身便出。池以源流拂子付之 住后。僧問佛是何義。師曰。覺義。曰佛還迷否。師曰。迷。曰既覺云何復迷。師曰。不迷又問作么。曰也須問過。師拈棒打出 問如何是麻三斤。師曰。斤兩分明。
蘇州府車溪無幻古湛性沖禪師
秀水張氏子。初見無趣。遂有所契。趣一日舉徑山元要頌云。徹骨徹髓道一句。三元三要絕遮護。此二句中。山僧欲取一句為法。你道取那一句好。師曰。和尚適才問那一句。趣瞋目叱曰。得恁無記性。師曰。祇為和尚徹骨徹髓。趣曰。不然。為汝一人即得。爭奈大眾何。師曰。取即不辭。孤負先聖。喪我後人 示眾。大道無向背。至理絕言詮。迥出三乘。高超十地。萬法不到處。特地光輝。生佛未分時。靈源獨耀。不落見
【現代漢語翻譯】 現代漢語譯本 茶來。（池禪師說：）『上座不妨伶俐。』（意思是說，你這麼聰明，何必問我？）師（無幻古湛性沖禪師）曰：『某甲（我）患聾。』（意思是說，我聽不清楚，你說的什麼？）池（禪師）休去。（意思是說，你走吧。）次早（第二天早上）進方丈問訊。（無幻禪師）池（禪師）曰：『昨日上座道，還許明白否？許明即是妄想，不許又是無記。上座作么生？』（昨天你說，允許明白嗎？允許明白就是妄想，不允許明白又是無記。你現在怎麼說？）(今日卻該喚侍者點茶來)（今天應該叫侍者來點茶。）師（無幻禪師）云：『和尚問他作么？』（我為什麼要回答你的問題呢？）池（禪師）又云：『恁么也不是，不恁么也不是，恁么不恁么總不是，然後要者等者等。』（這樣也不是，那樣也不是，這樣那樣都不是，然後要等待。）師（無幻禪師）拂袖便出。（無幻禪師）一日辭去。（無幻禪師）池（禪師）曰：『老僧猶有語言未盡在。』（我還有話沒說完。）師（無幻禪師）曰：『和尚言雖未盡，其意某甲已知。』（你的意思我已經明白了。）池（禪師）曰：『且道老僧意作么生？』（你說說我的意思是什麼？）(何不出去)（為什麼不出去？）師（無幻禪師）便喝。（無幻禪師）(者里還著得喝么)（這裡還可以喝嗎？）池（禪師）曰：『再喝喝看。』（你再喝喝看。）師（無幻禪師）轉身便出。（無幻禪師）池（禪師）以源流拂子付之。（池禪師把象徵傳承的拂子交給了無幻禪師。）住后。（無幻禪師住持后）僧問：『佛是何義？』（僧人問：『佛是什麼意思？』）師（無幻禪師）曰：『覺義。』（覺悟的意思。）曰：『佛還迷否？』（僧人問：『佛還會迷惑嗎？』）師（無幻禪師）曰：『迷。』（迷惑。）曰：『既覺云何復迷？』（僧人問：『既然覺悟了，為什麼還會迷惑？』）師（無幻禪師）曰：『不迷又問作么？』（如果不迷惑，你又問什麼？）曰：『也須問過。』（僧人說：『也需要問一下。』）師（無幻禪師）拈棒打出。（無幻禪師拿起棒子打出去。）問：『如何是麻三斤？』（有人問：『什麼是麻三斤？』）師（無幻禪師）曰：『斤兩分明。』（斤兩分明。） 蘇州府車溪無幻古湛性沖禪師 秀水張氏子。初見無趣，遂有所契。趣一日舉徑山元要頌云：『徹骨徹髓道一句，三元三要絕遮護。』此二句中，山僧欲取一句為法，你道取那一句好？師（無幻禪師）曰：『和尚適才問那一句？』（你剛才問的是哪一句？）趣瞋目叱曰：『得恁無記性！』（竟然這麼沒有記性！）師（無幻禪師）曰：『祇為和尚徹骨徹髓。』（正因為你徹骨徹髓。）趣曰：『不然，為汝一人即得，爭奈大眾何？』（不是這樣，只為你一個人可以，但是大眾怎麼辦？）師（無幻禪師）曰：『取即不辭，孤負先聖，喪我後人。』（如果取一句，就是辜負先聖，斷送後人。）示眾。（無幻禪師）大道無向背，至理絕言詮。迥出三乘，高超十地。萬法不到處，特地光輝。生佛未分時，靈源獨耀。不落見。
【English Translation】 English version 『Bring tea.』 (Chan Master Chi said:) 『The venerable monk is quite clever.』 (Meaning, since you are so clever, why ask me?) The Master (Chan Master Wuhuan Guzhan Xingchong) said: 『I (this humble one) am hard of hearing.』 (Meaning, I can't hear clearly, what are you saying?) Chi (Chan Master) dismissed him. (Meaning, you may leave.) The next morning, he went to the abbot's room to pay his respects. Chi (Chan Master) said: 『Yesterday, the venerable monk said, is it permissible to understand? To allow understanding is delusion, to disallow it is ignorance. What does the venerable monk say?』 (Today, the attendant should be called to prepare tea.) The Master (Chan Master Wuhuan) said: 『Why does the venerable monk ask him?』 Chi (Chan Master) also said: 『This is not it, that is not it, neither this nor that is it, then those who want it must wait.』 The Master (Chan Master Wuhuan) flicked his sleeve and left. One day, he took his leave. Chi (Chan Master) said: 『This old monk still has words that have not been fully expressed.』 The Master (Chan Master Wuhuan) said: 『Although the venerable monk's words are not fully expressed, I already know his meaning.』 Chi (Chan Master) said: 『Then tell me, what is this old monk's meaning?』 (Why not leave?) The Master (Chan Master Wuhuan) then shouted. (Is it appropriate to shout here?) Chi (Chan Master) said: 『Shout again and see.』 The Master (Chan Master Wuhuan) turned and left. Chi (Chan Master) gave him the whisk symbolizing the lineage. After assuming the abbacy. A monk asked: 『What is the meaning of Buddha (覺者，覺悟了的人)?』 The Master (Chan Master Wuhuan) said: 『The meaning of awakening (覺義).』 The monk asked: 『Does the Buddha still become deluded?』 The Master (Chan Master Wuhuan) said: 『Deluded.』 The monk asked: 『Since he is awakened, why does he become deluded again?』 The Master (Chan Master Wuhuan) said: 『If he is not deluded, why do you ask?』 The monk said: 『It is necessary to ask.』 The Master (Chan Master Wuhuan) picked up a stick and struck him. Someone asked: 『What is three pounds of flax (麻三斤)?』 The Master (Chan Master Wuhuan) said: 『The weight is clear.』 Chan Master Wuhuan Guzhan Xingchong of Chexi, Suzhou Prefecture He was a son of the Zhang family of Xiushui. He initially met Wuqu and had an affinity with him. One day, Qu cited the verse of Yuan Yao of Jingshan (徑山) Monastery: 『Penetrating bone and marrow, speak a word; the three origins and three essentials are without protection.』 Among these two sentences, this monk wants to take one sentence as the Dharma, which one do you think is good to take? The Master (Chan Master Wuhuan) said: 『Which sentence did the venerable monk just ask about?』 Qu glared and scolded: 『How can you be so forgetful!』 The Master (Chan Master Wuhuan) said: 『Precisely because the venerable monk is penetrating bone and marrow.』 Qu said: 『Not so, it is acceptable for you alone, but what about the masses?』 The Master (Chan Master Wuhuan) said: 『To take it is not to refuse, but it would betray the ancient sages and ruin future generations.』 He addressed the assembly. The Great Path has no direction, the ultimate truth transcends words. It stands apart from the Three Vehicles (三乘), surpassing the Ten Grounds (十地). Where the myriad dharmas do not reach, there is special radiance. When sentient beings and Buddhas are not yet distinguished, the spiritual source shines alone. It does not fall into views.
聞。不隨聲色。直下無一絲毫頭。遍界全彰奇特事。直饒棒頭取證。喝下承當。猶是曲為今時。更或光境俱忘。契心平等。究竟亦非的旨。所以道向上一路。千聖不傳。學者勞形。如猿捉影。到者里。絕行絕解。絕照絕用。絕理絕事。若倚天長劍。凜凜神威。如鐵牛之機。羅籠不住。今日明眼人前。不敢囊藏被蓋。八字打開去也。拈拂子曰。諸上座。還委悉么。耀古騰今只者是。大千沙界一間身 示眾。明明百草頭。明明祖師意。笑殺老龐公。至今猶瞌睡。魯祖見人面壁。不解寒溫。秘魔到便擎叉。全無禮義。南山鱉鼻。不若死鰍。西院鑷刀。渾如鈍鋸。且道大悲如何為人。輪王總未拋三寸。遍界先聞刀斧聲 示眾。良久云。世界如許開闊。為甚麼在老僧手裡。便歸方丈 示眾。古德有休去歇去底。特地一場愁。有一念萬年底。死骷髏上無活蛆。還有鬧市裡虎么。(南山起云。北山下雨。東壁打教西壁穿。識取鉤頭意。莫認定盤星)一僧遽出。師便出去。其僧隨後云。和尚道甚麼。師曰。老鴉入布袋 一座主到。師云。古德道。窮諸元辨。若一毫置於太虛。竭世樞機。似一滴投于巨壑。若恁么。不如歇去好。上座還歇得也未。主便喝。師便打云。客亭尚遠 二僧到。師問曰卻是作家禪客么。一僧曰。和尚問甚麼。師曰
【現代漢語翻譯】 現代漢語譯本 聽聞佛法，不被外在的聲色所迷惑，當下沒有一絲一毫的執著。整個世界都彰顯著奇特的事實。即使通過棒喝來證悟，或者在喝斥下承擔，也只是爲了適應當下的情況。更進一步，即使達到光境俱忘，契合心性平等的狀態，也終究不是佛法的真正旨歸。所以說，『向上一路，千聖不傳』，學者徒勞無功，就像猿猴捉影子一樣。到達這個境界，就應該斷絕一切的修行和理解，斷絕一切的觀照和作用，斷絕一切的道理和事相。就像倚天的長劍，凜凜地顯示著神威；又像鐵牛的機關，無法被羅網籠罩。今天在明眼人面前，不敢把真理隱藏起來，完全地展現出來。拈起拂塵說：『各位禪師，還明白嗎？』超越古今的，就是這個。整個大千世界，不過是一間房屋而已。 開示大眾：明明百草頭上，明明是祖師的意旨。可笑老龐公（龐蘊，唐代著名居士），至今還在瞌睡。魯祖（魯祖慧海禪師）見到人面壁，不解寒暄。秘魔（秘魔巖和尚）到來便舉起禪杖，全無禮儀。南山的鱉鼻（比喻無用之物），不如死泥鰍。西院的鑷子，完全像一把鈍鋸。那麼，大悲（觀世音菩薩的慈悲）如何為人呢？輪王（轉輪聖王）即使沒有拋棄三寸之舌，遍界也先聽到刀斧的聲音。 開示大眾：良久后說：世界如此開闊，為什麼在老僧手裡，就歸於方丈（寺院住持的住所）之中了？開示大眾：古德有『休去歇去』的說法，那是特地自尋煩惱。有『一念萬年』的說法，死骷髏上沒有活蛆。還有『鬧市裡虎么』的說法。（南山禪師站起來說：北山下雨，東墻打破西墻。要領會鉤子的用意，不要只認死理。）一個僧人突然站出來，禪師便出去了。那個僧人隨後問道：和尚說了什麼？禪師說：老鴉入布袋。 一位座主（精通經論的僧人）到來，禪師說：古德說，『窮盡一切辯論，若將一毫置於太虛；竭盡世間樞機，似一滴投于巨壑。』如果這樣，不如歇息算了。座主你還能歇息嗎？座主便喝斥一聲。禪師便打了一下，說：客亭還遠著呢。 兩位僧人到來，禪師問道：是真正的禪客嗎？一個僧人說：和尚問什麼？禪師說：
【English Translation】 English version Listen, without being swayed by sounds and sights, there is not a single trace of attachment directly. The entire realm fully manifests the extraordinary event. Even if one attains enlightenment through the stick or accepts it under a shout, it is still a temporary expedient. Furthermore, even if one forgets both light and environment, and aligns with the equality of mind, it is ultimately not the true essence of the Dharma. Therefore, it is said, 'The path beyond is not transmitted by the thousand sages,' and scholars labor in vain, like monkeys grasping at shadows. Upon reaching this state, one should sever all practice and understanding, sever all contemplation and function, sever all reason and phenomena. It is like a sky-reaching sword, displaying awe-inspiring divine power; it is like the mechanism of an iron ox, which cannot be confined by nets. Today, before those with clear eyes, I dare not conceal the truth, but fully reveal it. Raising the whisk, he said, 'Do you all understand?' That which transcends the past and present is this. The entire great thousand world is but a single room. Instructing the assembly: Clearly, on the head of every blade of grass, clearly is the intention of the Patriarchs. It is laughable that old Layman Pang (Pang Yun, a famous lay Buddhist of the Tang Dynasty), is still dozing off. When Master Lu (Zen Master Lu Zu Huihai) saw someone facing the wall, he did not understand greetings. When Secret Demon (Secret Demon Rock Monk) arrived, he raised his staff, completely without etiquette. The turtle nose of Nanshan (a metaphor for useless things) is not as good as a dead loach. The tweezers of the West Courtyard are completely like a dull saw. Then, how does Great Compassion (the compassion of Avalokiteśvara Bodhisattva) act for others? Even if the Wheel-Turning King (Chakravartin) has not abandoned his three-inch tongue, the sound of axes is heard throughout the realm. Instructing the assembly: After a long silence, he said, 'The world is so vast, why is it that in the hands of this old monk, it returns to the abbot's room (the residence of the abbot of a monastery)?' Instructing the assembly: The ancient worthies have the saying 'Rest and cease,' which is deliberately seeking trouble. There is the saying 'One thought is ten thousand years,' and there are no living maggots on a dead skull. There is also the saying 'A tiger in the marketplace.' (Zen Master Nanshan stood up and said: 'It is raining in the North Mountain, and the east wall breaks through the west wall. Understand the intention of the hook, do not just cling to fixed ideas.') A monk suddenly came out, and the Zen master went out. That monk then asked, 'What did the abbot say?' The Zen master said, 'A crow enters a bag.' A lecturer (a monk proficient in scriptures and treatises) arrived, and the Zen master said, 'The ancient worthies said, 'Exhaust all arguments, and placing a hair in the great void; exhaust the world's machinery, and it is like a drop falling into a vast ravine.' If so, it is better to rest. Can you rest, lecturer?' The lecturer then shouted. The Zen master then struck him, saying, 'The guest pavilion is still far away.' Two monks arrived, and the Zen master asked, 'Are you true Zen practitioners?' One monk said, 'What does the abbot ask?' The Zen master said,
。且過者里來。僧擬對。師便打。僧無語。師曰。龍頭蛇尾漢。復指第二僧。僧曰。某甲道過了也。師作拈棒勢。僧擬出。師喝曰。同坑無異土 僧到。師問大德何處來。僧曰。廬山。師曰。古人道。不向廬山尋落處。像王鼻孔漫撩天。如何是廬山落處。僧曰。舉即不難。旁觀者哂。(別云。指出不難恐成培嶁)師曰。不然。你且舉看。僧云。和尚尊重萬福。師曰。我還疑著汝。僧云不消。師休去 師燒火次。僧到。問曰。如何是自性天真佛。師曰。與我搬取一束柴。僧搬柴了。又問。師曰。者奴子。好惡也不知。便打。
紹興府顯聖三宜明盂禪師
錢塘丁氏子。生而有異。八歲與群兒戲嬉。歌梵唄。十四斷葷。喜習定。有禪者叱其非。令看高峰主人公話。忽一日觸龐公語。成偈曰。鐵牛解吼。木人善走。心境如何。打個觔斗。年二十三。投真宗印剃染。喜博聞。印嘗挫抑之。一夕經行。憶婆子轉藏因緣。觸香桌有省。舉似印。印曰。汝悟道耶。師曰。道即不悟。捉敗趙州。印曰。甚處見趙州。師乃敘所得。印曰。如何是那半藏。師曰。此是透法身事。印遽劈面一掌。師退。次參雲門。入堂約不語戒。正提撕。忽門入堂高聲曰。放下著。師不覺掀眉一笑。門問懷州牛吃禾。為甚麼益州馬腹脹。師曰。問取
露柱。門曰。祇如樹倒藤枯。畢竟句歸何處。師曰。長江翻白浪。門曰。如何是一口道不盡的句。師曰。小月落孤峰。門曰。尚疑你在。師遂成偈曰。石傘峰前玉一溪。逢源那說動舟迷。落花無限春山暮。得路還家聽鳥啼。門揶揄之。師拂袖出。一日入室。門曰。狗子佛性無。意作么生。師應聲頌曰。佛性無。佛性無。秤錘落井卻能浮。曾經捉敗趙州后。拍手終朝唱鷓鴣。門可之。遂囑累焉。冬從天童悟圓聚。跨門便喝。童默然。師曰。佇思停機。鬼家活計。即出。旁僧曰。蹉過了也。師掌曰。陣后興兵。聞雲門訃。歸哭影堂。眾請小參。舉石霜遍界不曾藏因緣畢。曰大眾。不曾藏。東風搖曳柳絲長。紅肥綠瘦。紛紛蛺蝶度危墻燕子雙雙繞畫梁。作彈琵琶勢曰。謾剔銀缸。夜深獨自理宮商。復喝一喝。下座 上堂。無縫塔蓋覆官家。吃油糍難瞞土地。三世諸佛。有智而沉下僚。白牯貍奴。無德而居上位。直賤非賤。直貴非貴。總不若露柱燈籠。善於和會。卓拄杖曰。此是無諍三昧 上堂。點得無油燈。豁開頂門竅。走入鬧市叢中。左右逢源得妙。如何寒山子。忘卻來時道。阮藉猖狂。孫登長嘯 上堂。大眾。世尊拈花后。還有人舉著個事么。良久曰。要識來年米價。問取東村王大 上堂。好休休去不休休。白首登科戀
【現代漢語翻譯】 現代漢語譯本 露柱（lù zhù，指寺院中露天的柱子）。門人問道：『如果樹倒了，藤也枯萎了，這最終的歸宿在哪裡呢？』 師父說：『長江翻滾著白色的浪花。』 門人又問：『什麼是無法用一句話說盡的道理？』 師父說：『一彎小月隱落在孤立的山峰之後。』 門人說：『我仍然懷疑您是否真的領悟了。』 師父於是作了一首偈語：『石傘峰前有一條碧玉般的溪流，順應自然，哪裡會說動了船隻而迷失方向呢？落花無數，正值暮春時節的山野，找到了回家的路，聽著鳥兒的啼叫。』 門人嘲笑他。師父拂袖而去。一天，師父進入禪房，門人問道：『狗子沒有佛性，這是什麼意思呢？』 師父應聲吟誦道：『佛性無，佛性無，鐵秤錘落入井中卻能漂浮。曾經戰勝了趙州禪師之後，整天拍手唱著鷓鴣。』 門人認可了他的說法，於是師父將衣缽囑託給他。冬天，師父前往天童寺拜訪悟圓禪師，跨入門檻就大喝一聲。悟圓禪師沉默不語。師父說：『佇立思考，停止機巧，這是鬼家的活計。』 隨即離開。旁邊的僧人說：『錯過了機會啊。』 師父打了他一掌說：『戰後才興兵。』 聽到雲門禪師去世的訊息，師父回去在影堂里哭祭。眾人請師父開示，師父舉了石霜禪師『遍界不曾藏』的因緣公案完畢，說道：『各位，不曾隱藏，東風搖曳著長長的柳條，紅花肥美，綠葉稀疏，紛紛的蝴蝶飛過高高的圍墻，燕子雙雙繞著彩繪的屋樑。』 師父做出彈琵琶的姿勢說：『不要再撥弄銀燈了，夜深了，獨自整理宮商樂調。』 又大喝一聲，走下禪座。上堂說法，『無縫的塔覆蓋著官家，偷吃油糍難以瞞過土地神。三世諸佛，有智慧卻沉淪在下位，白色的野貓，沒有德行卻居於上位。』 直接的卑賤並非真的卑賤，直接的尊貴並非真的尊貴，總不如露柱（lù zhù，指寺院中露天的柱子）和燈籠，善於調和。』 拄著禪杖說：『這就是無諍三昧（wú zhēng sān mèi，佛教禪定的一種境界）。』 上堂說法，『點燃了沒有油的燈，豁然打開了頭頂的竅穴，走入熱鬧的市井之中，左右逢源，得到了妙處。』 為什麼寒山子（Hán Shān Zǐ，唐代詩人，隱居於天臺山寒巖）卻忘記了來時的道路？阮籍（Ruǎn Jí，三國時期魏國詩人）猖狂不羈，孫登（Sūn Dēng，魏晉時期隱士）發出長嘯。上堂說法，『各位，世尊拈花之後，還有人舉起這件事嗎？』 良久之後說：『想要知道來年的米價，去問東村的王大吧。』 上堂說法，『好好的休息卻不休息，白髮蒼蒼還迷戀科舉。』
【English Translation】 English version A pillar in the open air. A disciple asked: 'If the tree falls and the vine withers, where does the ultimate meaning reside?' The Master said: 'The Yangtze River churns with white waves.' The disciple asked: 'What is a statement that cannot be fully expressed in a single phrase?' The Master said: 'A small moon sets behind a solitary peak.' The disciple said: 'I still suspect that you have not truly understood.' Thereupon, the Master composed a verse: 'Before Stone Umbrella Peak, there flows a jade-like stream; following the source, who would say that moving boats are lost? Countless fallen flowers mark the twilight of spring mountains; finding the way home, listen to the birds singing.' The disciple ridiculed him. The Master flicked his sleeve and left. One day, entering the room, the disciple asked: 'Does a dog have Buddha-nature or not? What is the meaning of this?' The Master responded with a verse: 'Buddha-nature is not, Buddha-nature is not; a weighing hammer falls into the well, yet it can float. Having once defeated Zhaozhou (Zhào zhōu, a famous Zen master) , I clap my hands and sing of the partridge all day long.' The disciple approved, and the Master entrusted him with the robe. In winter, the Master went to Tiantong Temple to visit Zen Master Wuyuan (Wù yuán, a Zen master of the Tiantong Temple); crossing the threshold, he shouted loudly. Zen Master Wuyuan remained silent. The Master said: 'To stand and ponder, to cease all contrivance, is the business of ghosts.' Then he left. A nearby monk said: 'He missed the opportunity.' The Master slapped him and said: 'To raise troops after the battle.' Hearing of the death of Zen Master Yunmen (Yún mén, a famous Zen master), the Master returned to weep in the ancestral hall. The assembly requested a small Dharma talk. The Master cited the story of Zen Master Shishuang's (Shí shuāng, a famous Zen master) 'The entire realm is not hidden' and said: 'Everyone, it is not hidden; the east wind sways the long willow branches, red blossoms are lush, green leaves are sparse, countless butterflies fly over the perilous walls, swallows circle in pairs around the painted beams.' The Master made a gesture of playing the pipa and said: 'Do not pluck the silver lamp anymore; the night is deep, arrange the musical modes alone.' He shouted again and descended from the seat. Ascending the hall, he said: 'A seamless pagoda covers the officials; stealing oily cakes is difficult to hide from the local deities. The Buddhas of the three worlds, with wisdom, are submerged in the lower ranks; the white wildcat, without virtue, occupies the higher position.' Direct baseness is not truly base, direct nobility is not truly noble; it is better than the open-air pillar (lù zhù, a pillar in the open air in the temple) and the lantern, which are good at harmonizing.' He struck the staff and said: 'This is the Samadhi of Non-Contention (wú zhēng sān mèi, a state of Buddhist meditation).' Ascending the hall, he said: 'Lighting a lamp without oil, opening the aperture at the crown of the head, entering the crowded marketplace, finding the source on all sides, obtaining the wonderful. Why did Hanshanzi (Hán Shān Zǐ, a Tang Dynasty poet who lived in seclusion in the Cold Cliff of Mount Tiantai) forget the way he came? Ruan Ji (Ruǎn Jí, a poet of the Wei Dynasty during the Three Kingdoms period) was unrestrained, Sun Deng (Sūn Dēng, a recluse of the Wei and Jin Dynasties) let out a long whistle.' Ascending the hall, he said: 'Everyone, after the World-Honored One held up the flower, is there anyone still holding up this matter?' After a long silence, he said: 'If you want to know the price of rice next year, ask Wang Da of the east village.' Ascending the hall, he said: 'It is good to rest, yet you do not rest; with white hair, you still covet the imperial examinations.'
黑裘。黃菊謾夸霜后色。白雲紅樹滿荒丘。舍利弗。沒來由。劍去徒勞更刻舟。果然世系金輪子。豈肯要功萬戶侯 問如何透法身底句。師曰。青荷葉上耍孩兒 問萬法歸一。一歸何處。師曰。我清早割菜。晚上抬水。那裡有間氣力興你們纏。僧無語。師曰。菩提薩婆訶 普請次。師擎起數珠。翹一足云。曏者里道得一語。免汝等出坡。一僧云。放下著。師云。甚麼所在。又僧豎拳。師云。亂道出坡去 僧問。和尚還許商量么。師豎拳云。商量看。僧擬議。師打出。僧復入云。看破了也。師云。那裡是看破處。僧亦豎拳。師云。拄杖為題。試一頌看。僧擬議。師云。弄虛頭漢。亦打 一僧入室云。求和尚解制。師曰。金針入眼事如何。僧無語。師打出 僧問。聖僧前著一分。是何宗旨。師云。此話那裡來底。僧云。貼在穿堂里。師便掌云。是者宗旨 居士問。吾道一以貫之。且道一從何來。師即席拈豆示云。東關糴來。二兩九錢一石。士罔措。師云。我不負汝(別云鷂子過新羅) 僧問。唸佛是誰。師云。城東南。進云。和尚將第二門頭示學人看。師云。瞎漢。僧禮拜 垂問云。喚作竹篦則觸。不喚作竹篦則背。速道速道。僧云。老漢伎倆不忘。師云。草賊大敗。僧云。勘破了也 垂問。恁么也不得。不恁么也不得。
【現代漢語翻譯】 黑裘。黃菊莫要誇耀經霜后的顏色，白雲紅葉覆蓋著荒涼的山丘。舍利弗（佛陀十大弟子之一，以智慧著稱），沒有來由。如同寶劍離身之後再刻舟求劍一樣徒勞。果然是世代相傳的金輪王（擁有統治世界的輪寶的統治者），哪裡會想要建立功勛成為萬戶侯呢？ 問：如何才能透徹理解法身（佛的真身）的根本道理？ 師父說：就像在青荷葉上玩耍的孩童一樣自在無礙。 問：萬法歸一，這一歸向何處？ 師父說：我清早割菜，晚上挑水，哪裡有多餘的力氣和你們糾纏。 僧人無言以對。 師父說：菩提薩婆訶（梵語，意為覺悟）。 普請（寺院集體勞作）時，師父拿起數珠，抬起一隻腳說：在這裡說出一句話，就免了你們出坡（參加勞作）。 一僧人說：放下吧。 師父說：這是什麼地方？ 又一僧人豎起拳頭。 師父說：胡說八道，出坡去。 僧人問：和尚還允許商量嗎？ 師父豎起拳頭說：商量看看。 僧人猶豫不決。 師父打出去。 僧人又進來，說：看破了。 師父說：哪裡是看破的地方？ 僧人也豎起拳頭。 師父說：以拄杖為題，試著作一首偈頌看看。 僧人猶豫不決。 師父說：弄虛作假的傢伙，又打。 一僧人進入方丈室說：請求和尚解制（解除禪修期間的約束）。 師父說：金針刺入眼睛裡會怎麼樣？ 僧人無言以對。 師父打出去。 僧人問：聖僧（指僧伽，佛教僧團）前貼著一分，是什麼宗旨？ 師父說：這話從哪裡來的？ 僧人說：貼在穿堂里。 師父便打一掌說：這就是宗旨。 居士問：吾道一以貫之，那麼這一從何而來？ 師父當場拿起豆子，展示說：從東關買來的，二兩九錢一石。 居士不知所措。 師父說：我不辜負你（有人說是鷂子飛過新羅）。 僧人問：唸佛的是誰？ 師父說：城東南。 僧人說：和尚請用第二道門來開示學人。 師父說：瞎漢。 僧人禮拜。 師父垂示提問說：說是竹篦（禪宗用具）就觸犯了，不說竹篦就違背了，快說快說。 僧人說：老漢的伎倆沒有忘記。 師父說：草寇大敗。 僧人說：勘破了。 師父垂示提問：這樣也不行，那樣也不行。
【English Translation】 Black fur coat. Yellow chrysanthemums vainly boast their color after the frost. White clouds and red trees cover the desolate hills. Shariputra (one of the ten principal disciples of the Buddha, known for his wisdom), for no reason. Like carving a boat to find a lost sword, it's all in vain. Indeed, he is a Chakravartin (a universal ruler possessing a wheel-turning jewel) of generations, how could he desire to achieve merit and become a marquis of ten thousand households? Asked: How to thoroughly understand the fundamental principle of Dharmakaya (the body of the Buddha's true nature)? The master said: Like children playing on green lotus leaves, carefree and unobstructed. Asked: All dharmas return to one, where does this one return to? The master said: I cut vegetables in the morning and carry water in the evening, where do I have the extra strength to entangle with you? The monk was speechless. The master said: Bodhi Svaha (Sanskrit, meaning enlightenment). During communal labor (collective work in the monastery), the master held up a string of beads, raised one foot and said: If you can say a word here, you will be exempt from labor. A monk said: Put it down. The master said: What place is this? Another monk raised his fist. The master said: Nonsense, go to work. A monk asked: Does the master still allow discussion? The master raised his fist and said: Try to discuss. The monk hesitated. The master struck him. The monk came in again and said: I have seen through it. The master said: Where is the place you have seen through? The monk also raised his fist. The master said: Take the staff as the topic, try to compose a verse. The monk hesitated. The master said: A faker, strike him again. A monk entered the abbot's room and said: I beg the master to lift the restrictions (release from the constraints of meditation). The master said: What happens when a golden needle enters the eye? The monk was speechless. The master struck him. A monk asked: What is the purpose of the notice posted in front of the Sangha (the Buddhist monastic community)? The master said: Where did this saying come from? The monk said: It's posted in the hallway. The master slapped him and said: That is the purpose. A layman asked: The Way is unified, but where does this one come from? The master picked up beans on the spot and showed them, saying: Bought from Dongguan, two liang and nine qian per shi. The layman was at a loss. The master said: I will not let you down (some say it's a hawk flying over Silla). A monk asked: Who is reciting the Buddha's name? The master said: Southeast of the city. The monk said: Master, please use the second gate to enlighten the students. The master said: Blind man. The monk bowed. The master gave a teaching and asked: Calling it a bamboo stick is wrong, not calling it a bamboo stick is also wrong, speak quickly, speak quickly. The monk said: The old man's tricks have not been forgotten. The master said: The bandit army is defeated. The monk said: I have seen through it. The master gave a teaching and asked: This way is not right, that way is not right.
道將一句來。僧云。和尚未入室已前。早已三十棒了也。師云。者棒教誰吃。僧云。不得連累學人。師云。蒼天蒼天 問僧云。懷州牛吃禾。為甚麼益州馬腹脹。僧云。香爐兩個耳。師云。未在。更道。僧擬進語。師云。者個所在。許你打妄想那。便趁出 問僧云。你做甚麼功夫。僧云。參如何是佛法大意。師云。你為甚麼進廚下去偷蘿蔔吃。僧罔措。師一喝 僧問。某甲參萬法歸一不明。求和尚開示。師顧侍者云。者個袖口。你與我縫縫。僧罔措。師便喝 一僧禮拜起。師云。錯。僧一喝。師以杖作呈勢云。此令合上座行。僧以坐具打圓相。師搊住云。何不道將一句來。僧云。恐成狼藉。師連打云。一個紙老虎 僧問。某甲一向參底是死句。不得活句。如何是活句。師云。我右邊耳聾。你過左邊來。僧過左邊立擬問。師便起身云。你嘔死人 一僧才入。師轉身背立。僧亦背立。師直趁出 問僧云。盡大地是黃金。為甚麼東鄰西舍。一貧如洗。僧呈坐具。師便打 問僧云。天地與我同根。萬物與我同體。為甚麼皋亭山與南亭峰。各各不相知。彼彼不相見。僧擬議。師便打 僧禮拜起。師以鞋覆棹上云。是何意旨。僧一喝。師云。是何意旨。你便喝。直棒出 問僧云。一人在昭化寺。一人在宗會庵。不得道相見了也。試
【現代漢語翻譯】 現代漢語譯本 道將一句來。（意思是：說出一句來。）僧云：『和尚未入室已前，早已三十棒了也。』（僧人說：『和尚您還沒入室之前，就已經捱了三十棒了。』）師云：『者棒教誰吃？』（老師說：『這棒子叫誰吃？』）僧云：『不得連累學人。』（僧人說：『不要連累我。』）師云：『蒼天蒼天！』 問僧云：『懷州牛吃禾，為甚麼益州馬腹脹？』（老師問僧人：『懷州的牛吃了稻子，為什麼益州的馬肚子脹？』）僧云：『香爐兩個耳。』（僧人說：『香爐有兩個耳朵。』）師云：『未在。更道。』（老師說：『不對，再說。』）僧擬進語，師云：『者個所在，許你打妄想那？』（僧人想要說話，老師說：『這個地方，允許你打妄想嗎？』）便趁出。 問僧云：『你做甚麼功夫？』（老師問僧人：『你做什麼功夫？』）僧云：『參如何是佛法大意。』（僧人說：『參悟什麼是佛法的大意。』）師云：『你為甚麼進廚下去偷蘿蔔吃？』（老師說：『你為什麼進廚房去偷蘿蔔吃？』）僧罔措，師一喝。 僧問：『某甲參萬法歸一不明，求和尚開示。』（僧人問：『我參悟萬法歸一不明白，請和尚開示。』）師顧侍者云：『者個袖口，你與我縫縫。』（老師看著侍者說：『這個袖口，你給我縫縫。』）僧罔措，師便喝。 一僧禮拜起，師云：『錯。』（一個僧人禮拜起來，老師說：『錯了。』）僧一喝，師以杖作呈勢云：『此令合上座行。』（僧人一聲喝，老師用禪杖做出要打的姿勢說：『這命令應該由上座來執行。』）僧以坐具打圓相，師搊住云：『何不道將一句來？』（僧人用坐具畫了個圓圈，老師抓住他說：『為什麼不說出一句話來？』）僧云：『恐成狼藉。』（僧人說：『恐怕會弄得亂七八糟。』）師連打云：『一個紙老虎！』 僧問：『某甲一向參底是死句，不得活句，如何是活句？』（僧人問：『我一直參的是死句，得不到活句，什麼是活句？』）師云：『我右邊耳聾，你過左邊來。』（老師說：『我右邊耳朵聾，你到左邊來。』）僧過左邊立擬問，師便起身云：『你嘔死人！』（僧人走到左邊站著想要問，老師就起身說：『你氣死人！』） 一僧才入，師轉身背立，僧亦背立，師直趁出。（一個僧人剛進來，老師轉身背對著他站立，僧人也背對著老師站立，老師直接把他趕了出去。） 問僧云：『盡大地是黃金，為甚麼東鄰西舍，一貧如洗？』（老師問僧人：『整個大地都是黃金，為什麼東邊的鄰居西邊的住戶，卻一貧如洗？』）僧呈坐具，師便打。（僧人呈上坐具，老師就打。） 問僧云：『天地與我同根，萬物與我同體，為甚麼皋亭山與南亭峰，各各不相知，彼彼不相見？』（老師問僧人：『天地與我同根，萬物與我同體，為什麼皋亭山與南亭峰，各自不相知，彼此不相見？』）僧擬議，師便打。（僧人猶豫，老師就打。） 僧禮拜起，師以鞋覆棹上云：『是何意旨？』（僧人禮拜起來，老師用鞋子蓋在桌子上說：『是什麼意思？』）僧一喝，師云：『是何意旨，你便喝？』（僧人一聲喝，老師說：『是什麼意思，你就喝？』）直棒出。（直接用棍子趕出去。） 問僧云：『一人在昭化寺，一人在宗會庵，不得道相見了也，試道看。』（老師問僧人：『一個人在昭化寺，一個人在宗會庵，不許說他們相見了，試著說一下。』）
【English Translation】 English version Say a phrase. The monk said, 'Before the master even entered the room, he had already received thirty blows.' The master said, 'Who should receive these blows?' The monk said, 'Don't implicate the student.' The master said, 'Oh heavens, oh heavens!' The master asked a monk, 'The cow in Huai Prefecture eats the crops, why does the horse in Yi Prefecture have a bloated belly?' The monk said, 'The incense burner has two ears.' The master said, 'Not right. Say it again.' The monk tried to speak, but the master said, 'Is this place allowed for delusional thoughts?' Then he chased him out. The master asked a monk, 'What kind of practice are you doing?' The monk said, 'Contemplating what is the great meaning of the Buddha-dharma.' The master said, 'Why did you go into the kitchen to steal and eat radishes?' The monk was at a loss, and the master shouted. A monk asked, 'I don't understand the principle of the myriad dharmas returning to one. I ask the master to enlighten me.' The master looked at the attendant and said, 'Sew this sleeve for me.' The monk was at a loss, and the master shouted. A monk bowed and stood up. The master said, 'Wrong.' The monk shouted. The master raised his staff as if to strike and said, 'This order should be carried out by the senior monk.' The monk drew a circle with his sitting cloth. The master grabbed him and said, 'Why don't you say a phrase?' The monk said, 'I'm afraid it will become a mess.' The master struck him repeatedly and said, 'A paper tiger!' A monk asked, 'What I have been contemplating is a dead phrase, not a living phrase. What is a living phrase?' The master said, 'My right ear is deaf, come to my left side.' The monk went to the left side and stood ready to ask, but the master stood up and said, 'You are sickening!' As soon as a monk entered, the master turned his back. The monk also turned his back. The master immediately chased him out. The master asked a monk, 'The entire earth is gold, why are the neighbors to the east and west so poor?' The monk presented his sitting cloth. The master struck him. The master asked a monk, 'Heaven and earth share the same root with me, and all things share the same body with me. Why do Gaoting Mountain and Nanting Peak not know each other and not see each other?' The monk hesitated. The master struck him. A monk bowed and stood up. The master covered the table with his shoe and said, 'What is the meaning of this?' The monk shouted. The master said, 'What is the meaning of this that you shout?' He drove him out with a stick. The master asked a monk, 'One person is at Zhaohua Temple (昭化寺), and another person is at Zonghui Hermitage (宗會庵). You are not allowed to say that they have met. Try to say it.'
道看。僧云。人天善知識。作者個去就。師云。問你相見。證甚麼去就。僧禮拜。師便打 儀侍者云。某甲看忘卻用心時是個甚麼。兩年無所契入。乞師指示。師云。堂里開靜也未。侍云。未。師展兩手云。忘卻用心時 師問云。除卻抽釘拔楔外。還有甚麼事也無。眾下語。皆不契。宣侍者云。蒼天中更添冤苦。師喚宣侍者至云。是你下底語么。侍云。是。師拈竹篦云。錯下轉語。該打三十。侍云。蒼天蒼天。師打一竹篦云。蒼天中更添冤苦。復代云。枷上更著杻 師入堂。一僧云。昨日有個僧到方丈里。未開口。和尚便打。還是賞伊。罰伊。師豎拳云。會么。僧擬議。師便打云。雲門者里賞罰分明 問僧云。道個如如。早已變了。如何免得無過。僧云。動即不動。師伸手云。我與你打個拳。僧擬議。師便打 師恥禪者空腹高心。不明一經。故時及講演。應機接物。有古云門風。即動止諧謔。一皆密義。康熙乙巳十月十一辭世。壽六十七。臘四十五。塔全身於顯聖前山之陰。
杭州府寶壽石雨明方禪師
別號斷拂。嘉興武塘陳氏子。慧業生知。靈根夙種。年二十二。偶游雙塔寺。觸昔緣。遂辭親。棄室出家。一日課佛號次。忽擲魚曰。不惟西方。東方亦可生矣。獨于南泉三不是語。礙膺如塊。往參雲門。
【現代漢語翻譯】 現代漢語譯本 道看。僧人問道：『人天善知識（為人和天人的良師益友），作者（指有作為的人）的去就如何？』 師父回答：『問你相見，證明什麼去就？』 僧人禮拜。師父便打了他。儀侍者問道：『某甲（我）看忘卻用心時是個什麼？兩年無所得，乞求師父指示。』 師父說：『堂里開靜（禪堂開始止靜）了嗎？』 侍者說：『未。』 師父伸出兩手說：『忘卻用心時。』 師父問道：『除了抽釘拔楔（比喻解除束縛）外，還有什麼事嗎？』 眾人回答，都不契合師意。宣侍者說：『蒼天中更添冤苦。』 師父叫宣侍者到跟前說：『是你說的嗎？』 侍者說是。師父拿起竹篦說：『錯下轉語（錯誤的回答），該打三十。』 侍者說：『蒼天蒼天。』 師父打了一竹篦說：『蒼天中更添冤苦。』 又代侍者說：『枷上更著杻（刑具）。』 師父入堂。一僧人問道：『昨日有個僧人到方丈里，未開口，和尚便打，還是賞他，罰他？』 師父豎起拳頭說：『會么？』 僧人猶豫。師父便打了他，說：『雲門（宗派名）這裡賞罰分明。』 問僧人道：『道個如如（真如），早已變了，如何免得無過？』 僧人說：『動即不動。』 師父伸手說：『我與你打個拳。』 僧人猶豫。師父便打了他。 師父厭惡禪者空腹高心，不明白一經。所以時常講演，應機接物，有古云門（宗派名）風。即使動止諧謔，一切都包含著深密的意義。康熙乙巳（1725年）十月十一日辭世，享年六十七歲，僧臘四十五。塔全身於顯聖前山之陰。
杭州府寶壽石雨明方禪師
別號斷拂。嘉興武塘陳氏之子。慧業生知，靈根夙種。年二十二，偶游雙塔寺，觸昔緣，遂辭親，棄室出家。一日課佛號次，忽擲魚曰：『不惟西方，東方亦可生矣。』 獨于南泉三不是語，礙膺如塊，往參雲門（宗派名）。
【English Translation】 English version A monk asked, 'What is the destination of a virtuous and knowledgeable person (beneficial friend to humans and devas)?' The master replied, 'Asking about seeing each other, what destination are you proving?' The monk bowed. The master then struck him. An attendant asked, 'What is it when I forget to use my mind? I have not attained anything for two years, I beg the master to instruct me.' The master said, 'Has the stilling of the hall (Zen hall beginning its silence) commenced?' The attendant said, 'Not yet.' The master extended both hands and said, 'When forgetting to use the mind.' The master asked, 'Besides removing nails and extracting wedges (metaphor for removing constraints), is there anything else?' The assembly answered, but none matched the master's intention. Attendant Xuan said, 'Adding more injustice to the blue sky.' The master called Attendant Xuan forward and said, 'Did you say that?' The attendant said yes. The master picked up a bamboo staff and said, 'Giving the wrong turning word (incorrect answer), deserving thirty strikes.' The attendant said, 'Blue sky, blue sky.' The master struck him once with the bamboo staff and said, 'Adding more injustice to the blue sky.' He then said on behalf of the attendant, 'Adding a cangue (wooden collar) on top of shackles.' The master entered the hall. A monk asked, 'Yesterday a monk came to the abbot's room, before he opened his mouth, the abbot struck him, was it rewarding him or punishing him?' The master raised his fist and said, 'Do you understand?' The monk hesitated. The master then struck him, saying, 'Here at Yunmen (sect name), rewards and punishments are clear.' He asked a monk, 'Speaking of Suchness (Tathata), it has already changed, how can one avoid fault?' The monk said, 'Moving is not moving.' The master extended his hand and said, 'I will strike you with a fist.' The monk hesitated. The master then struck him. The master disliked Chan practitioners who were empty and arrogant, not understanding even one sutra. Therefore, he often lectured, responding to opportunities and receiving beings, having the style of ancient Yunmen (sect name). Even his movements and jokes all contained profound meanings. He passed away on the eleventh day of the tenth month of the Kangxi Yisi year (1725), at the age of sixty-seven, with forty-five years as a monk. His whole body was enshrined in a pagoda on the north side of the mountain in front of Xiansheng.
Chan Master Shiyu Mingfang of Baoshou Temple in Hangzhou Prefecture
Also known as Duanfu. He was a son of the Chen family of Wutang, Jiaxing. He was born with wisdom and had deep roots from previous lives. At the age of twenty-two, he happened to visit Shuangta Temple, touched by past connections, he then bid farewell to his parents and left home to become a monk. One day, while reciting the Buddha's name, he suddenly threw a fish and said, 'Not only the Western Pure Land, but the Eastern Land can also be born in.' He was particularly hindered by Nanquan's 'three not' statement, feeling like a lump in his chest, and went to consult Yunmen (sect name).
呈所得。門無他示。但以俚言熱罵之。而向所礙膺忽消落。嗣閱棱嚴。至我真文殊。無是文殊。若有是者。則二文殊。不覺身心世界。打成一片。然冷地拶著。未免吞吐不下。復走見門。門示以本色鉗錘。不少假借。次參博山憨山。納戒。辭門住山。飢寒毗佛洞。風雨西方庵者久之。心灰智泯。如大死人。卻恨死了活不得。復下西峰。再參雲門。一日門上堂曰。放下著。師乃豁然。通身慶快。呈偈曰。平空一擲絕躊躇。轉眼風波徹太虛。會得竿頭舒捲意。放生原是釣來魚。門閱畢。佯為叱之。經行次。聞僧舉大慧語禮侍者凈剝荔枝話。忽軒渠一笑。首座搊住曰。道道。師曰。恰直某甲持不語戒。座異之。時有僧問話。而身甚抖戰。門曰。問話且置。把者抖戰底去了著。師出衆曰。和尚何得以貌取人。(示同腐塊學戴頭巾)門擬答。師卻作抖戰勢。(突出獅兒萬人辟易)門曰。賊。師曰。賊賊。自是機鋒。人莫敢犯。一日入室。門問如何是一口道不盡底句。師曰。晨昏禮拜和尚。也是尋常事。(別云。待老漢瞥地了再說)門曰。趙州道無。意作么生。師曰。和尚喜著棋。某甲粗知。(別云。合取屎孔)門曰。他道有又作么生。(但掩鼻而出)師矢口頌曰。家家有幅遮羞布。(何不遮卻)放下便能當雨露。(何不放下)獨
【現代漢語翻譯】 現代漢語譯本 （我）呈上（自己）所悟得的（道理）。（雲門）沒有其他的指示，只是用粗俗的言語熱烈地呵斥我。而之前一直困擾我的疑慮忽然消散了。後來閱讀《楞嚴經》，讀到『我真文殊（真正的文殊菩薩，代表智慧），無是文殊（沒有一個固定的文殊菩薩），若有是者（如果有一個固定的文殊菩薩），則二文殊（那就是兩個文殊菩薩了）』，不覺身心世界，打成一片。然而在冷靜的地方逼拶著，未免還是吞吐不下。再次去見雲門（禪師）。雲門（禪師）用本色的鉗錘（比喻直截了當的教誨），沒有絲毫的虛假。之後參訪博山憨山（禪師），受了戒。告別雲門（禪師）去山中居住。在飢寒交迫中住在毗佛洞，在風雨中住在西方庵，過了很久。心灰意冷，智慧也消失了，就像一個死去的人。卻又恨自己死了卻不能真正地活過來。再次下西峰，再次參訪雲門（禪師）。一天，雲門（禪師）上堂說法，說：『放下著（放下一切）』，我於是豁然開悟，全身都感到慶幸和快樂。呈上偈語說：『平空一擲絕躊躇，轉眼風波徹太虛。會得竿頭舒捲意，放生原是釣來魚。』雲門（禪師）看完后，假裝呵斥我。一次經行的時候，聽到僧人舉大慧（禪師）說禮侍者凈剝荔枝的話，忽然大笑起來。首座抓住我說：『說！說！』我說：『恰直某甲持不語戒（我恰好持著不說話的戒律）。』首座感到奇怪。當時有僧人問話，而身體非常抖動。雲門（禪師）說：『問話且置（問話暫且放下），把者抖戰底去了著（把這個抖動去掉）。』我從人群中走出來說：『和尚何得以貌取人（和尚為什麼以貌取人）？（示同腐塊學戴頭巾（就像腐爛的木頭學著戴頭巾））』雲門（禪師）想要回答，我卻做出抖動的樣子。（突出獅兒萬人辟易（突出獅子，萬人退避））雲門（禪師）說：『賊（強盜）！』我說：『賊賊（強盜強盜）！』從此以後，我的機鋒銳利，沒有人敢冒犯。一天進入方丈室，雲門（禪師）問：『如何是一口道不盡底句（如何是一句話說不盡的道理）？』我說：『晨昏禮拜和尚，也是尋常事（早晚禮拜和尚，也是尋常的事情）。（別云（另說），待老漢瞥地了再說（等老漢我瞥一眼就明白了再說））』雲門（禪師）說：『趙州道無（趙州禪師說無），意作么生（是什麼意思）？』我說：『和尚喜著棋，某甲粗知（和尚喜歡下棋，我略微知道一些）。（別云（另說），合取屎孔（閉上你的嘴巴））』雲門（禪師）說：『他道有又作么生（他說有又是什麼意思）？』（但掩鼻而出（只是捂著鼻子走出去））我隨即作頌說：『家家有幅遮羞布（家家戶戶都有一塊遮羞布）。（何不遮卻（為什麼不遮住））放下便能當雨露（放下就能當做雨露）。（何不放下（為什麼不放下））獨』
【English Translation】 English version I presented what I had realized. Yunmen (Zen master) gave no other instructions, but scolded me vehemently with vulgar language. And the doubts that had been troubling me suddenly disappeared. Later, reading the Surangama Sutra, I came to the passage 'I am truly Manjusri (the real Manjusri Bodhisattva, representing wisdom), there is no such Manjusri (there is no fixed Manjusri Bodhisattva), if there is such a one (if there is a fixed Manjusri Bodhisattva), then there are two Manjusris (then there are two Manjusri Bodhisattvas)', and unconsciously my body and mind, and the world, became one. However, when pressed in a calm place, I still couldn't help but hesitate. I went to see Yunmen (Zen master) again. Yunmen (Zen master) used his true colors, without any pretense. After that, I visited Boshan Hanshan (Zen master) and received the precepts. I bid farewell to Yunmen (Zen master) and went to live in the mountains. In hunger and cold, I lived in the Vibuddha Cave, and in wind and rain, I lived in the Western Hermitage for a long time. My heart was ashen and my wisdom was gone, like a dead person. But I hated that I couldn't truly come back to life after death. I went down Xifeng again and visited Yunmen (Zen master) again. One day, Yunmen (Zen master) ascended the hall and said, 'Let go (let go of everything)', and I suddenly became enlightened, and my whole body felt fortunate and happy. I presented a verse saying, 'A reckless throw into the void ends all hesitation, in the blink of an eye, the storm fills the vast emptiness. Understanding the meaning of extending and retracting the pole, releasing life is originally catching fish.' After Yunmen (Zen master) finished reading, he pretended to scold me. Once, while walking, I heard a monk mention the words of Dahui (Zen master) about the attendant peeling lychees, and I suddenly laughed loudly. The head monk grabbed me and said, 'Speak! Speak!' I said, 'I am currently observing the vow of silence.' The head monk was surprised. At that time, a monk was asking questions, and his body was trembling greatly. Yunmen (Zen master) said, 'Put the question aside for now, and get rid of that trembling.' I came out from the crowd and said, 'Why does the abbot judge people by their appearance? (Like a rotten piece of wood learning to wear a turban)' Yunmen (Zen master) wanted to answer, but I made a trembling gesture. (Highlighting the lion cub, ten thousand people retreat) Yunmen (Zen master) said, 'Thief!' I said, 'Thief, thief!' From then on, my wit was sharp, and no one dared to offend me. One day, I entered the abbot's room, and Yunmen (Zen master) asked, 'What is the phrase that cannot be fully expressed in one word?' I said, 'Morning and evening worship of the abbot is also a common thing. (Another saying, wait for me to glance at it and then say it)' Yunmen (Zen master) said, 'What does Zhaozhou (Zen master) mean by saying 'no'?' I said, 'The abbot likes to play chess, and I know a little about it. (Another saying, close your mouth)' Yunmen (Zen master) said, 'What does he mean by saying 'yes'?' (But he covered his nose and walked out) I immediately composed a verse saying, 'Every family has a piece of cloth to cover their shame. (Why not cover it up?) Letting go can be like rain and dew. (Why not let go?) Alone'
怪當年老趙州。(兩重公案)擲卻頭巾頂卻褲。(更賣弄在)門大喜。付以斷拂一枝。(頭頂破褲手拏斷拂。有甚體面)故自號斷拂 上堂。四十九年。三百餘會。決定不是第一義。摩竭掩室毗耶默然。決定不是第一義。九載面壁。千七百則。決定不是第一義。畢竟如何是第一義。良久曰。心不負人。面無慚色 上堂。夜半金烏。突出難辨。日中玉兔覿面猶迷。齊彭殤。一死生。儒宗之妙唱。即生滅。非生滅。釋氏之元提。露柱懷胎。㹀牛生子。且道是妙唱。是元提。咄。無將送客風。翻為留客雨(不因送客處。爭憶別家時) 上堂。智人一言。快馬一鞭。便恁會去。猶涉廉纖。驀拈拄杖曰。看看。松篁橋水逆流也。你輩要點鐵成金。轉凡為聖。喝一喝曰。消得龍王多少風 上堂。在日用中。錯過穿衣吃飯。向筵席上。去覓酸棗甜梨。貪觀天上月。矢卻手中橈。深為可憫。大眾。且喚甚麼作手中橈。癡人面前。不得說夢 上堂。寶壽山。高突兀。中有人。不相識。中有境。取不得。欲擬心。身命失。奇花幽木不知年。古塔新開舊石田。此日為君重說破。寶龍橋下水連天。喝一喝 小參。識得破。意不過。不知把住要津。即是私通一路。隨爾顛倒。以緇為素。帶累三世諸佛。也要在草里坐。(不在草里。何處有三世諸佛
【現代漢語翻譯】 現代漢語譯本 怪當年老趙州（趙州古佛）。（這是兩重公案）扔掉頭巾，頂著褲子。（更加賣弄）門庭大喜。授予他一根斷了的拂塵。（頭頂破褲，手拿斷拂塵，有什麼體面？）所以自號斷拂禪師。 上堂說法：四十九年說法，三百多次法會，決定的不是第一義諦（ परमार्थ satya）。摩竭陀國（Magadha）的維摩詰（Vimalakirti）閉門不語，毗耶離城（Vaishali）的大眾默然無聲，決定的不是第一義諦。達摩祖師九年面壁，一千七百則公案，決定的不是第一義諦。那麼，到底什麼是第一義諦？良久后說：心不欺人，面無慚色。 上堂說法：夜半時分，金烏（太陽）突然出現，難以辨認；正午時分，玉兔（月亮）面對面也讓人迷惑。齊同彭祖的壽命和夭折，把生死看作一樣，這是儒家的精妙之論。既是生滅，又非生滅，這是釋迦牟尼佛的根本要義。露柱（石柱）懷孕，母牛生子。那麼，這到底是精妙之論，還是根本要義？咄！不要把送客的風，反而變成留客的雨。（不是因為送客，怎麼會想起別家的時候呢？） 上堂說法：聰明人一句話，就像快馬一鞭子，如果這樣理解，仍然流於膚淺。突然拿起拄杖說：看看，松樹竹林，橋下的水都倒流了。你們想要點石成金，轉凡為聖。喝一聲說：消受了龍王多少風啊！ 上堂說法：在日常生活中，錯過了穿衣吃飯。卻在筵席上，去尋找酸棗甜梨。貪看天上的月亮，卻丟掉了手中的船槳，真是可憐。大眾，那麼把什麼叫做手中的船槳呢？在癡人面前，不能說夢話。 上堂說法：寶壽山，高聳挺拔，山中有人，互不相識。山中有境界，卻無法取得。想要用心去領會，就會喪失身命。奇花幽木不知年歲，古塔重新開放，舊的變成石田。今天為你們重新說破，寶龍橋下的水連線著天。喝一聲！ 小參：如果識破了，意念就無法通過。不知道把住重要的關口，就是私通的道路。隨著你們顛倒，把黑的當成白的。連累了三世諸佛，也要在草里打坐。（不在草里，哪裡有三世諸佛呢？）
【English Translation】 English version How strange is the old Zhaozhou (Ancient Buddha Zhaozhou). (A double koan) He throws away his headscarf and wears his pants on his head. (Even more ostentatious) Great joy at the gate. He is given a broken whisk. (Wearing torn pants on his head and holding a broken whisk, what kind of dignity is that?) Therefore, he calls himself 'Broken Whisk'. Ascending the hall: For forty-nine years, in over three hundred assemblies, it was definitely not the First Principle (Paramartha satya). When Vimalakirti (Vimalakirti) in Magadha remained silent in his room, and the assembly in Vaishali (Vaishali) was silent, it was definitely not the First Principle. For nine years, Bodhidharma faced the wall, with one thousand seven hundred koans, it was definitely not the First Principle. After all, what is the First Principle? After a long pause, he said: 'The heart does not deceive people, the face has no shame'. Ascending the hall: At midnight, the golden crow (sun) suddenly appears, difficult to discern; at noon, the jade rabbit (moon) face to face is still confusing. To equate the lifespan of Pengzu and premature death, treating life and death as the same, is the wonderful chant of Confucianism. Both arising and ceasing, and neither arising nor ceasing, is the fundamental essence of Shakyamuni Buddha. A pillar conceives, a buffalo gives birth. So, is it a wonderful chant or a fundamental essence? 'Hmph! Do not turn the wind that sends guests away into rain that keeps them here.' (If not for seeing guests off, how would one remember the time at another's home?) Ascending the hall: A wise man's word is like a whip on a fast horse. If you understand it like that, you are still being superficial. Suddenly picking up his staff, he said: 'Look, the pine and bamboo forests, the water under the bridge is flowing backwards!' You want to turn iron into gold, transform the ordinary into the sacred. He shouts: 'How much wind has the Dragon King consumed!' Ascending the hall: In daily life, you miss dressing and eating. Yet at the banquet, you go looking for sour dates and sweet pears. Greedily watching the moon in the sky, you drop the oar in your hand, which is truly pitiful. Everyone, what do you call the oar in your hand? You can't talk about dreams in front of fools. Ascending the hall: Mount Baoshou, towering and steep, there are people in the mountain who do not know each other. There is a realm in the mountain, but it cannot be taken. If you try to understand it with your mind, you will lose your life. Strange flowers and secluded trees do not know the years, the ancient pagoda is reopened, and the old fields become stone fields. Today, I will explain it to you again, the water under Baolong Bridge connects to the sky. He shouts! Small assembly: If you see through it, thoughts cannot pass. If you don't hold onto the important pass, it is a path of secret communication. Following your inversions, taking black for white. Implicating the Buddhas of the three worlds, they must also sit in the grass. (If not in the grass, where are the Buddhas of the three worlds?)
耶)驀豎拂子曰。者是草。還有出得三世諸佛者么。(看他說夢)良久。擲下拂子曰。令人長憶李將軍。萬里天邊飛一鶚。(直饒金翅鳥王來。也是籬邊啅野雀) 像田上堂。者片田地。人人都有。只是不會料理。致使荒卻。所以勞他上古。像為之耕。鳥為之耘。梵鄉禪師為之灌蔭。念首座為之扶耒。靈禪者為之總耕。今日眾中若有能向前承賃。善於料理者。驀拈拄杖曰。山僧有全紙契書。兩手分付。有么有么。(腦後見腮莫與往來)良久。眾無語。乃度拄杖與侍者曰。且收著 問那吒析骨還父。折肉還母。未審將何說法。師曰。冬不寒。臘后看 問凡有言句。盡屬染污。如何得不染污。師曰。巡人犯夜 問不是心。不是佛。不是物。畢竟是個甚麼。師曰。老鼠吞大象。(別云。不是老僧。答你者話不得) 問馬祖道。藏頭白。海頭黑。是何意旨。師曰。惺惺自古惜惺惺(別云。老僧無發) 問一悟永悟。因甚卻有大法未明。師曰。無米熟熬油 問並卻咽喉唇吻。請師答話。師曰。此問不答。曰為甚不答。師曰。恐犯咽喉唇吻 問此土無佛。向那裡描畫。師曰。賊身已露 問佛祖談不及處。請和尚下一轉語。師曰。沒有者閑工夫。曰和尚舌頭長也。師曰。你那裡見得。曰學人把臂共高歌。師曰。且緩緩(兩個草里漢。
【現代漢語翻譯】 現代漢語譯本： （耶）禪師舉起拂塵說：『這個是草。還有能超出三世諸佛（過去、現在、未來一切諸佛）的人嗎？』（看他說夢話）良久，擲下拂塵說：『令人長久地懷念李將軍，萬里天邊飛著一隻海東青。』（即使金翅鳥王來了，也只是籬笆邊啄食的野雀）
象田禪師上堂說法：『這片田地，人人都有，只是不會料理，以致荒廢。所以勞煩上古時期，像為之耕地，鳥為之除草，梵鄉禪師為之灌溉，念首座為之扶犁，靈禪者為之總管耕作。今日大眾中若有能向前來承租，善於料理者，』禪師忽然拿起拄杖說：『山僧有完整的契約文書，雙手交付。有沒有這樣的人？』（腦後長著腮幫子的人不可交往）良久，大眾無人應答。於是將拄杖交給侍者說：『暫且收著。』
有人問：『那吒（佛教護法神）析骨還父，折肉還母，不知將用什麼說法？』禪師說：『冬天不寒冷，要到臘月之後才看得出來。』
有人問：『凡是有言語，都屬於染污，如何才能不被染污？』禪師說：『巡夜人觸犯夜禁。』
有人問：『不是心，不是佛，不是物，到底是個什麼？』禪師說：『老鼠吞大象。』（另有人說：『不是老僧，回答不了你這話。』）
有人問：『馬祖（唐朝禪師，709-788）道：藏頭白，海頭黑，是什麼意思？』禪師說：『聰明人自古以來就珍惜聰明人。』（另有人說：『老僧沒有頭髮。』）
有人問：『一悟永悟，為什麼還有大法未明？』禪師說：『沒有米卻要熟熬油。』
有人問：『併攏咽喉嘴唇，請禪師回答。』禪師說：『這個問題不回答。』問：『為什麼不回答？』禪師說：『恐怕觸犯咽喉嘴唇。』
有人問：『此土沒有佛，向哪裡描畫？』禪師說：『賊身已經暴露。』
有人問：『佛祖談論不到的地方，請和尚您下一句轉語。』禪師說：『沒有這閑工夫。』問：『和尚舌頭真長啊。』禪師說：『你從哪裡看出來的？』問：『學人拉著您的手臂一起高歌。』禪師說：『且慢著。』（兩個草包。）
【English Translation】 English version: (Ye) Zen master raised his whisk and said, 'This is grass. Is there anyone who can surpass the Buddhas of the three worlds (past, present, and future Buddhas)?' (Seeing him talking nonsense) After a long while, he threw down the whisk and said, 'It makes people long remember General Li, a falcon flying across the sky for ten thousand miles.' (Even if the Garuda King comes, it is just a wild sparrow pecking at the edge of the fence)
Zen Master Xiangtian ascended the hall to preach: 'This piece of land, everyone has it, but they just don't know how to manage it, causing it to be barren. Therefore, in ancient times, the elephant labored to plow it, the birds weeded it, Zen Master Fanxiang irrigated it, Chief Seat Nian supported the plow, and Zen Master Ling managed the overall cultivation. If there is anyone among you today who can come forward to lease it and is good at managing it,' the Zen master suddenly picked up his staff and said, 'This mountain monk has a complete contract, which I hand over with both hands. Is there anyone like that?' (Do not associate with those who have protruding cheekbones behind their ears) After a long while, no one in the assembly answered. So he handed the staff to the attendant and said, 'Keep it for now.'
Someone asked, 'Nata (Buddhist protector deity) breaks his bones to return them to his father, and cuts his flesh to return it to his mother. I wonder what Dharma will be used to preach?' The Zen master said, 'Winter is not cold; you will see after the twelfth lunar month.'
Someone asked, 'All words and phrases belong to defilement. How can one be undefiled?' The Zen master said, 'A night watchman violates the night curfew.'
Someone asked, 'It is not mind, not Buddha, not a thing. What exactly is it?' The Zen master said, 'A mouse swallows an elephant.' (Someone else said, 'It is not this old monk who can answer your question.')
Someone asked, 'Mazu (Tang Dynasty Zen master, 709-788) said, 'The head of the store is white, the head of the sea is black.' What does that mean?' The Zen master said, 'Wise people have always cherished wise people.' (Someone else said, 'This old monk has no hair.')
Someone asked, 'Once enlightened, forever enlightened. Why is there still great Dharma that is not clear?' The Zen master said, 'Trying to extract oil from cooked grounds without rice.'
Someone asked, 'Close your throat and lips, please answer, Master.' The Zen master said, 'This question will not be answered.' Asked, 'Why not answer?' The Zen master said, 'I am afraid of offending the throat and lips.'
Someone asked, 'There is no Buddha in this land. Where should we depict him?' The Zen master said, 'The thief's body has already been exposed.'
Someone asked, 'Where the Buddhas and Patriarchs cannot speak, please, Venerable, add a turning phrase.' The Zen master said, 'I don't have that leisure.' Asked, 'Venerable's tongue is long.' The Zen master said, 'Where did you see that?' Asked, 'The student holds your arm and sings loudly together.' The Zen master said, 'Slow down.' (Two fools.)
徒屈師。師屈徒) 石車乘同師坐次。黃元公問。兩石相磕時如何。師曰。只可自怡悅。不堪持贈君(別云。磕不著)。
南昌府葉曇茂居士
參雲門有省。值浪杖人說法上藍。士過訪。覺問。雲門得力句。還記得么。士曰。當時恨不唧𠺕。覺云。如今又作么生。士曰。卻放過和尚一著。覺曰。咦。
開府大成餘集生居士
桐城人。參博山。睹法堂聯。坐斷十方猶點額。密移一步看飛龍之句。有省 雪關訚問。閉門作活為何事。公曰。出賣𨍏轢鉆。曰補網張風成何用。公曰。添個黑撈波。曰八卦正位如何排。公曰。切忌當頭。(別云。畫前領取)曰路逢猛虎如何避。公曰。一任𨁝跳。(別云。喪盡殘生也不知)曰一條直路如何入。公曰。巍巍堂堂。(別云。縮轉去)曰斜街曲巷如何通。公曰。婆婆和和。(別云。驀直去)曰中心樹子如何斫。公曰。亞父空勞樽俎計。曰關津把斷如何過。公曰。蘇卿原是漢朝臣。曰如何是透頂底人。公曰。腳跟點地。曰如何是透底底人。公曰。鼻孔撩天(卻把住。問伊。如何是未開口前明白底人。便與一掌。推出) 斷拂老人住雪峰時。公問。當年真覺大師所遺三個毬子。和尚還是一時用。次第用。總不用。斷拂答以偈曰。雪峰毬子總不用。死爛蛇頭能活弄。
【現代漢語翻譯】 現代漢語譯本：
徒屈師，師屈徒：意思是學生和老師互相屈服。
石車乘同師坐次。黃元公問：『兩石相磕時如何？』
師曰：『只可自怡悅，不堪持贈君。』（別云：『磕不著』）意思是說，這種境界只能自己體會，無法用言語傳達給別人。（另一種說法是：『根本碰不著』）
南昌府葉曇茂居士：
參雲門（禪宗大師）有省。值浪杖人說法上藍。士過訪。覺問：『雲門得力句，還記得么？』
士曰：『當時恨不唧𠺕。』意思是說，當時後悔沒有立刻領悟。
覺云：『如今又作么生？』
士曰：『卻放過和尚一著。』意思是說，現在反倒勝過你一籌。
覺曰：『咦。』
開府大成餘集生居士：
桐城人。參博山（禪宗大師）。睹法堂聯：『坐斷十方猶點額，密移一步看飛龍』之句，有省。意思是說，看到法堂上的對聯，領悟了其中的禪意。
雪關訚問：『閉門作活為何事？』
公曰：『出賣𨍏轢鉆。』
曰：『補網張風成何用？』
公曰：『添個黑撈波。』
曰：『八卦正位如何排？』
公曰：『切忌當頭。』（別云：『畫前領取』）
曰：『路逢猛虎如何避？』
公曰：『一任𨁝跳。』（別云：『喪盡殘生也不知』）
曰：『一條直路如何入？』
公曰：『巍巍堂堂。』（別云：『縮轉去』）
曰：『斜街曲巷如何通？』
公曰：『婆婆和和。』（別云：『驀直去』）
曰：『中心樹子如何斫？』
公曰：『亞父（范增）空勞樽俎計。』
曰：『關津把斷如何過？』
公曰：『蘇卿（蘇武）原是漢朝臣。』
曰：『如何是透頂底人？』
公曰：『腳跟點地。』
曰：『如何是透底底人？』
公曰：『鼻孔撩天。』（卻把住，問伊：『如何是未開口前明白底人？』便與一掌，推出）意思是說，抓住他，問：『什麼是未開口前就明白的人？』然後打他一掌，把他推開。
斷拂老人住雪峰時，公問：『當年真覺大師所遺三個毬子，和尚還是一時用？次第用？總不用？』
斷拂答以偈曰：『雪峰毬子總不用，死爛蛇頭能活弄。』意思是說，雪峰的球根本不用，即使是死蛇頭也能玩出花樣。 English version:
Tú Qū Shī, Shī Qū Tú: This means that the student and teacher yield to each other.
Shí Chē Chéng Tóng Shī Zuò Cì. Huáng Yuán Gōng asked: 'What happens when two stones collide?'
The master said: 'It can only be enjoyed by oneself, and cannot be given to others.' (Another version says: 'Cannot collide.') This means that this state can only be experienced by oneself and cannot be conveyed to others in words. (Another saying is: 'Cannot touch at all.')
Layman Yè Tán Mào of Nanchang Prefecture:
He had an awakening after studying with Yunmen (a Chan master). He encountered Làng Zhàng Rén preaching at Shàng Lán. The layman visited him. Jué asked: 'Do you still remember Yunmen's powerful saying?'
The layman said: 'At that time, I regretted not understanding immediately.'
Jué said: 'What about now?'
The layman said: 'But I have surpassed the monk by one move.'
Jué said: 'Hmm.'
Layman Yú Jí Shēng, Grand Master of Kāifǔ:
A native of Tóngchéng. He studied with Bóshān (a Chan master). He had an awakening upon seeing the couplet in the Dharma hall: 'Sitting firmly in all directions is still a formality; secretly move one step to see the flying dragon.' This means that he understood the Chan meaning in the couplet on the Dharma hall.
Xuě Guān Yín asked: 'What are you doing when you close the door to make a living?'
The layman said: 'Selling 𨍏 lì zuàn.'
He asked: 'What is the use of mending nets and setting up windbreaks?'
The layman said: 'Adding a black scoop.'
He asked: 'How should the eight trigrams be arranged in their proper positions?'
The layman said: 'Avoid being at the head.' (Another version says: 'Receive it before drawing.')
He asked: 'How to avoid a fierce tiger on the road?'
The layman said: 'Let it jump around.' (Another version says: 'Losing all remaining life without knowing.')
He asked: 'How to enter a straight road?'
The layman said: 'Majestically.' (Another version says: 'Shrink back.')
He asked: 'How to pass through crooked streets and alleys?'
The layman said: 'Gently and harmoniously.' (Another version says: 'Go straight.')
He asked: 'How to chop down the central tree?'
The layman said: 'Yàfù (Fan Zeng) wasted his plans at the banquet.'
He asked: 'How to pass through the blocked passes?'
The layman said: 'Sū Qīng (Su Wu) was originally a minister of the Hàn Dynasty (206 BC–220 AD).'
He asked: 'What is a person who has penetrated to the top?'
The layman said: 'Heels on the ground.'
He asked: 'What is a person who has penetrated to the bottom?'
The layman said: 'Nostrils facing the sky.' (Then grab him and ask: 'What is a person who understands before opening his mouth?' Then give him a slap and push him away.) This means to grab him and ask: 'What is a person who understands before speaking?' Then slap him and push him away.
When the old man Duàn Fú lived in Xuě Fēng, the layman asked: 'The three balls left by the Great Master Zhēn Jué, does the monk use them all at once? Use them in order? Or not use them at all?'
Duàn Fú answered with a verse: 'Xuě Fēng's balls are not used at all; even a dead rotten snake head can be played with skillfully.'
【English Translation】 English version:
Tú Qū Shī, Shī Qū Tú: This means that the student and teacher yield to each other.
Shí Chē Chéng Tóng Shī Zuò Cì. Huáng Yuán Gōng asked: 'What happens when two stones collide?'
The master said: 'It can only be enjoyed by oneself, and cannot be given to others.' (Another version says: 'Cannot collide.') This means that this state can only be experienced by oneself and cannot be conveyed to others in words. (Another saying is: 'Cannot touch at all.')
Layman Yè Tán Mào of Nanchang Prefecture:
He had an awakening after studying with Yunmen (a Chan master). He encountered Làng Zhàng Rén preaching at Shàng Lán. The layman visited him. Jué asked: 'Do you still remember Yunmen's powerful saying?'
The layman said: 'At that time, I regretted not understanding immediately.'
Jué said: 'What about now?'
The layman said: 'But I have surpassed the monk by one move.'
Jué said: 'Hmm.'
Layman Yú Jí Shēng, Grand Master of Kāifǔ:
A native of Tóngchéng. He studied with Bóshān (a Chan master). He had an awakening upon seeing the couplet in the Dharma hall: 'Sitting firmly in all directions is still a formality; secretly move one step to see the flying dragon.' This means that he understood the Chan meaning in the couplet on the Dharma hall.
Xuě Guān Yín asked: 'What are you doing when you close the door to make a living?'
The layman said: 'Selling 𨍏 lì zuàn.'
He asked: 'What is the use of mending nets and setting up windbreaks?'
The layman said: 'Adding a black scoop.'
He asked: 'How should the eight trigrams be arranged in their proper positions?'
The layman said: 'Avoid being at the head.' (Another version says: 'Receive it before drawing.')
He asked: 'How to avoid a fierce tiger on the road?'
The layman said: 'Let it jump around.' (Another version says: 'Losing all remaining life without knowing.')
He asked: 'How to enter a straight road?'
The layman said: 'Majestically.' (Another version says: 'Shrink back.')
He asked: 'How to pass through crooked streets and alleys?'
The layman said: 'Gently and harmoniously.' (Another version says: 'Go straight.')
He asked: 'How to chop down the central tree?'
The layman said: 'Yàfù (Fan Zeng) wasted his plans at the banquet.'
He asked: 'How to pass through the blocked passes?'
The layman said: 'Sū Qīng (Su Wu) was originally a minister of the Hàn Dynasty (206 BC–220 AD).'
He asked: 'What is a person who has penetrated to the top?'
The layman said: 'Heels on the ground.'
He asked: 'What is a person who has penetrated to the bottom?'
The layman said: 'Nostrils facing the sky.' (Then grab him and ask: 'What is a person who understands before opening his mouth?' Then give him a slap and push him away.) This means to grab him and ask: 'What is a person who understands before speaking?' Then slap him and push him away.
When the old man Duàn Fú lived in Xuě Fēng, the layman asked: 'The three balls left by the Great Master Zhēn Jué, does the monk use them all at once? Use them in order? Or not use them at all?'
Duàn Fú answered with a verse: 'Xuě Fēng's balls are not used at all; even a dead rotten snake head can be played with skillfully.'
次第拈來舉向人。眉毛與眼一齊動。一時拋出大家看。波斯乞命無門縫。三轉語酬余石頭。莫教磕破人間夢。公於是竭力雪峰者無倦容 (問固佳矣。答亦美矣。惜未。與𠞰絕去。致使祖禰不了殃及兒孫。有問如何得剿絕去。和聲便掌)。
江寧府天界覺浪道盛禪師
閩柘浦張氏子。幼聰慧。聞大父坐化。輒疑曰。此個靈明。向何處去。一日街行聞貓聲有省。年二十出家。掩關夢筆。默默參究。一日閱百丈再參因緣有悟。往博山求具戒。且問從上佛祖。如何行履。山曰。須從工夫透脫始得。(別云。佛祖不問人)師曰。佛祖行履。豈因工夫耶。山曰。子且去。做到那田地著。師辭。擬參壽昌。道經書林。見東苑。苑問曾聞博山提唱維摩經否。師曰。曾聞。苑曰。彌勒得一生授記。作么生。師曰。大有人疑著。苑曰。你又恁么去。師異之。圍爐次。師舉僧問古德。劫火洞然。大千俱壞。未審者個壞不壞。有云壞。有云不壞。此意如何。苑曰。你又恁么來。師遂折節過冬。因呈生平所見。苑喜。以偈付之。次年。隨苑禮壽昌。昌勘驗奇之。師因問東苑當時答一語。和尚便滿口見許。若是道盛。決不輕易放過。昌曰。祇如他道和尚莫作怪。你又作么生。師才啟口。昌便劈面一掌。師曰。也是賊過後張弓。昌曰。
【現代漢語翻譯】 現代漢語譯本： 依次拈起展示給大家，眉毛和眼睛一起動。一下子拋出來讓大家看，就像波斯人乞求饒命一樣無門可入。用三轉語來酬答余石頭（指人名），不要讓他碰破人間的美夢。因此，覺浪道盛禪師竭力幫助雪峰寺，沒有絲毫倦意。（問話本來就好，回答也很好，可惜沒有與𠞰完全斷絕關係，以至於祖先的罪孽殃及子孫。有人問如何才能徹底斷絕？覺浪道盛禪師便要打人）。
江寧府天界寺覺浪道盛禪師
是閩浙浦張氏的兒子，從小就聰明。聽到祖父去世的訊息，就疑惑地說：『這個靈明的東西，到哪裡去了呢？』一天在街上走，聽到貓叫聲有所領悟。二十歲出家，閉關夢筆山，默默參究。一天閱讀百丈禪師的《再參因緣》有所領悟。前往博山求受具足戒，並且問博山禪師：『從前的佛祖，是如何修行的？』博山禪師說：『必須從功夫透脫才能得到。』（別云禪師說：『佛祖不問人。』）覺浪道盛禪師說：『佛祖的修行，難道是因為功夫嗎？』博山禪師說：『你先去吧，做到那個地步再說。』覺浪道盛禪師告辭，打算去參訪壽昌禪師，路過書林，見到東苑禪師。東苑禪師問他：『你聽說過博山禪師講《維摩經》嗎？』覺浪道盛禪師說：『聽說過。』東苑禪師說：『彌勒（菩薩名，意為慈氏）得到一生補處的授記，這是怎麼回事？』覺浪道盛禪師說：『很多人對此表示懷疑。』東苑禪師說：『你又這樣去理解。』覺浪道盛禪師感到奇怪，在圍爐取暖的時候，覺浪道盛禪師舉出一個僧人問古德的問題：『劫火洞然，大千世界都壞了，請問這個（靈明）壞不壞？』有人說壞，有人說不壞，這是什麼意思？東苑禪師說：『你又這樣來理解。』覺浪道盛禪師於是改變主意，在這裡過冬。因此呈上自己平生所見，東苑禪師很高興，用偈語來印可他。第二年，跟隨東苑禪師去拜見壽昌禪師，壽昌禪師勘驗他，覺得他很奇特。覺浪道盛禪師於是問東苑禪師當時回答的那句話，和尚（指壽昌禪師）就完全認可了他，如果是道盛，決不會輕易放過。壽昌禪師說：『就像他（指東苑禪師）說和尚不要見怪，你又怎麼理解？』覺浪道盛禪師剛要開口，壽昌禪師就劈面一掌。覺浪道盛禪師說：『這也是賊走後才張弓。』壽昌禪師說：
【English Translation】 English version: One by one, he picks them up and shows them to people, his eyebrows and eyes moving together. He throws them out all at once for everyone to see, like a Persian begging for mercy with no way out. He repays Yu Shitou (a person's name) with three turns of speech, lest he shatter the beautiful dream of the world. Therefore, Chan Master Juelang Daosheng exerted himself to help Xuefeng Temple without the slightest weariness. (The question was good, and the answer was also good, but it is a pity that it was not completely cut off from 𠞰, so that the sins of the ancestors affected their descendants. Someone asked how to completely cut it off? Chan Master Juelang Daosheng was about to strike).
Chan Master Juelang Daosheng of Tianjie Temple in Jiangning Prefecture
He was the son of the Zhang family of Minzhepu, and he was intelligent from a young age. When he heard the news of his grandfather's death, he wondered, 'Where did this spiritual light go?' One day, while walking on the street, he had an epiphany upon hearing a cat meow. He left home at the age of twenty and secluded himself in Mengbi Mountain, silently contemplating. One day, he had an epiphany after reading Chan Master Baizhang's 'Re-examining the Cause and Condition.' He went to Boshan to seek full ordination and asked Chan Master Boshan, 'How did the Buddhas and patriarchs of the past practice?' Chan Master Boshan said, 'You must get through the effort to obtain it.' (Chan Master Biyun said, 'The Buddha does not ask people.') Chan Master Juelang Daosheng said, 'Is the practice of the Buddhas and patriarchs due to effort?' Chan Master Boshan said, 'You go first, and talk about it when you reach that point.' Chan Master Juelang Daosheng took his leave, intending to visit Chan Master Shouchang, and passed by Shulin, where he met Chan Master Dongyuan. Chan Master Dongyuan asked him, 'Have you heard Chan Master Boshan lecture on the Vimalakirti Sutra?' Chan Master Juelang Daosheng said, 'I have heard it.' Chan Master Dongyuan said, 'Maitreya (a Bodhisattva, meaning the Kind One) received the prediction of becoming a Buddha in his next life, what is this about?' Chan Master Juelang Daosheng said, 'Many people doubt this.' Chan Master Dongyuan said, 'You understand it that way again.' Chan Master Juelang Daosheng felt strange. While warming himself by the stove, Chan Master Juelang Daosheng raised a question that a monk asked an ancient master: 'When the fire of the kalpa blazes and the great thousand worlds are destroyed, may I ask whether this (spiritual light) is destroyed or not?' Some say it is destroyed, and some say it is not destroyed, what does this mean? Chan Master Dongyuan said, 'You understand it that way again.' Chan Master Juelang Daosheng then changed his mind and spent the winter here. Therefore, he presented his lifelong views, and Chan Master Dongyuan was very happy and used a verse to endorse him. The following year, he followed Chan Master Dongyuan to visit Chan Master Shouchang, and Chan Master Shouchang examined him and found him to be very unique. Chan Master Juelang Daosheng then asked about the sentence that Chan Master Dongyuan answered at that time, and the abbot (referring to Chan Master Shouchang) fully recognized him. If it were Daosheng, he would never let it go easily. Chan Master Shouchang said, 'Just like he (referring to Chan Master Dongyuan) said that the abbot should not be offended, how do you understand it?' Chan Master Juelang Daosheng was about to open his mouth when Chan Master Shouchang slapped him in the face. Chan Master Juelang Daosheng said, 'This is also drawing the bow after the thief has left.' Chan Master Shouchang said:
且喜有人吃掌在。(一掌打得一個。亦是快事)嗣以臨濟趙州元沙諸公案詰之。師以六頌發明。昌頷之。師因事繫獄。陳太宰命吏省師。索偈。師書問余何事棲碧山。笑而不答心自閑。桃花流水杳然去。別有天地非人間詩遺之。宰嘉甚。會操江李公雪其事。師出。亦無異色。李顧當事曰。禁之無慍。釋之無喜非真道人而何。師坐道場五十餘處。語錄如之。內集三十三種。外集三十一種。師為人機雖孤峻。而性實溫和。凡示誨人。不豁然則不已。故士大夫多出其門。海內尊為宗匠 上堂。雙輪合璧。泥牛入海如神。五曜經天。石馬回途自妙。微云澹河漢。秋雨滴梧桐。路逢達道人。不將語默對。若有個漢。曏者里發得一笑。許他親見歇祖八字打開。別施手眼。衣被萬化。乳育群英。使個個遮天蓋地去。(發得一笑。更那有許多註腳來)還會么。夜排月戶清光遠。秋拭山棱秀色多上堂。十字街頭結制。惟有石橛子自肯承當。(莫謗石橛子)急水灘上白椎。祇許竹篙兒全機活脫。(未白椎時。還活脫否)杖人恁么舉。忽有個出來卷卻蓆子。也好與三十棒。且道是賞伊罰伊。檢點得出。(自吃三十)黃頭碧眼。剜肉成瘡。檢點不出。(互相鈍置)白牯黧奴。開眼作夢。祇如今日與眾造個款端。又作么生。巨靈抬手無多子。劈破
【現代漢語翻譯】 現代漢語譯本 真高興有人被打了一掌。（一掌打得一個，也是快事）後來用臨濟、趙州、元沙等人的公案來詰問他，法師用六首頌歌來闡明，陳昌點頭認可。法師因為一些事情被關進監獄，陳太宰命令官吏去探望法師，並索要偈語。法師寫道：『問我為何事棲息在碧山，笑著不回答，內心自安閑。桃花隨著流水悄然遠去，另有一番天地並非人間。』寫完后留給了官吏，太宰非常讚賞。適逢操江李公為他洗雪冤屈，法師出獄，神色也沒有什麼變化。李公對有關官員說：『囚禁他不慍怒，釋放他不喜悅，不是真正的得道之人是什麼？』法師在五十多處道場說法，語錄就像這樣。內部文集三十三種，外部文集三十一種。法師為人雖然孤傲嚴峻，但性情實在溫和。凡是教誨人，不使人徹底明白決不罷休，所以士大夫多出自他的門下，海內都尊他為宗師。 上堂說法。雙輪合璧，泥牛入海，如神一般。五星執行于天，石馬回頭，自然巧妙。淡淡的雲彩籠罩著銀河，秋雨滴落在梧桐樹上。路上遇到得道之人，不要用言語或沉默來應對。如果有人，在這裡發出笑聲，就允許他親眼見到歇堂祖師八字打開，另外施展手段，衣被萬物，乳育群英，使每個人都遮天蓋地。（發出笑聲，哪裡還有許多註釋呢）你們會嗎？夜晚推開月戶，清光遠照；秋天擦拭山棱，秀色更多。 上堂說法。在十字街頭結制安居，只有石礅子自己肯承擔。（不要誹謗石礅子）在湍急的河灘上敲椎立標，只允許撐船的竹篙兒完全機敏靈活。（未敲椎時，還靈活嗎？）拄杖人這樣舉起拄杖，忽然有個人出來捲起蓆子，也好給他三十棒。且說這是賞他還是罰他，能分辨出來嗎？（自吃三十棒）黃頭碧眼的人，剜肉成瘡。分辨不出來。（互相耽誤）白牯黧奴，睜眼做夢。就像今天和大家制定一個規矩，又該怎麼辦呢？巨靈神抬手也沒有多少力量，劈開華山。
【English Translation】 English version How delightful that someone received a slap. (One slap hits one, also a happy event.) Later, he was questioned with the koans of Linji (Rinzai), Zhaozhou (Joshu), and Yuansha. The Master elucidated with six verses, and Chang nodded in agreement. The Master was imprisoned due to some matter. Grand Minister Chen ordered an official to visit the Master and request a verse. The Master wrote: 'Ask me why I dwell in the green mountains, smiling without answering, my heart at ease. Peach blossoms follow the flowing water and disappear, another realm exists, not of this world.' He left the poem for the official, and the Grand Minister greatly admired it. It happened that Li Gong, the Pacifying Commissioner of the River, cleared his name. The Master was released from prison, and his expression remained unchanged. Li Gong said to the officials involved: 'Imprisoning him without anger, releasing him without joy, what else could he be if not a true Daoist?' The Master lectured at over fifty monasteries, and his recorded sayings are like this. The inner collection contains thirty-three types, and the outer collection contains thirty-one types. Although the Master's disposition was solitary and stern, his nature was truly gentle. Whenever he instructed people, he would not stop until they were thoroughly enlightened. Therefore, many scholar-officials came from his school, and he was revered as a master craftsman throughout the country. Ascending the hall to preach. Two wheels combine, a mud ox enters the sea, like a divine event. Five planets traverse the sky, a stone horse turns back, naturally wondrous. Faint clouds cover the Milky Way, autumn rain drips on the wutong tree. Meeting a person who has attained the Dao on the road, do not respond with words or silence. If there is someone who can burst into laughter here, then allow him to personally see the Patriarch Xietang's (歇堂祖師) eight characters opened, and additionally display his skills, clothing all things, nurturing all talents, making each one cover the sky and earth. (Bursting into laughter, where are there so many annotations?) Do you understand? At night, pushing open the moonlit door, the clear light shines far; in autumn, wiping the mountain ridges, the beautiful scenery is even more abundant. Ascending the hall to preach. Establishing a retreat at the crossroads, only the stone bollard is willing to undertake it. (Do not slander the stone bollard) Striking the mallet on the rapid beach, only the bamboo pole is allowed to be fully agile and lively. (Before striking the mallet, is it still lively?) The staff-bearer raises the staff like this, and suddenly someone comes out and rolls up the mat, it would be good to give him thirty blows. Tell me, is this rewarding him or punishing him? Can you discern it? (Take thirty blows yourself) Yellow-headed and blue-eyed people, carving flesh into sores. Cannot discern it. (Hindering each other) White ox and black slave, opening their eyes and dreaming. Just like today, making a rule with everyone, what should be done? The giant spirit raises his hand without much strength, splitting Mount Hua.
華山千萬重 上堂。人從賢溪來。請擊皋亭鼓。䇿杖獨登堂。一喝驚今古。是誰直下耳聾。又誰當央舌吐。不勞象骨更拋毬。且看元沙是甚虎。巢知風。穴知雨。動植飛潛各有主。電卷星馳。龍驤鳳翥。者些兒。須自許。太平一曲韻深長。流水高山何足譜。(此等提唱。易資套襲。覺浪門下。大率如此。故不選錄) 問僧甚處來。僧曰。和尚試定當看。(更要商量在)師曰。野狐精𨁝跳作么。曰情知和尚有此一機。(不但皮下無血。直是眼內無珠)師曰。苦不是新羅。僧便拜。(磕得一萬頭。有什麼用處)師曰。村夫吃橄欖 閩僧參。師曰。你是延平來底么。曰是。師曰。交劍潭兩條龍還在否。曰不知。師曰。蚯蚓穿過東海。蝦蟆撞倒須彌。伎死禪和。打瞌睡未曾醒在(諸公看覺浪一場敗缺) 問如何是常住三寶。師曰。兩粥一飯。曰如何奉持。師曰。朝看東南。晚觀西北 問有問石頭如何是道。頭曰木頭。如何是禪。頭曰㼾磚。此意如何。師曰。藝壓當行。曰或問和尚如何是道。師曰。好皮不染皂。曰如何是禪。師曰。好人不借錢。曰此與石頭同別。師曰。石馬廟前有傘鋪。曰不會。師曰。木屐店在對門開。 卍新續藏第 85 冊 No. 1592 揞黑豆集
揞黑豆集卷六
心圓居士 拈別
【現代漢語翻譯】 現代漢語譯本 華山千萬重，上堂。（華山：比喻重重阻礙；上堂：指禪宗的一種說法形式，即登上法堂說法）人從賢溪來，請擊皋亭鼓。（賢溪、皋亭鼓：地名或典故，此處可能指代某種禪宗公案或境界）策杖獨登堂，一喝驚今古。（策杖：拄著枴杖；一喝：禪宗用語，指大聲呵斥，以期頓悟）是誰直下耳聾，又誰當央舌吐？（直下耳聾：指直接達到聽而不聞的境界；央舌吐：指急於表達卻說不清楚）不勞象骨更拋毬，且看元沙是甚虎。（象骨拋毬：古代一種遊戲，此處比喻多餘的手段；元沙：指元沙師備禪師，此處比喻真正的禪者）巢知風，穴知雨，動植飛潛各有主。（巢、穴：比喻根據現象推斷本質；動植飛潛：指一切生物）電卷星馳，龍驤鳳翥。（電卷星馳：形容速度極快；龍驤鳳翥：形容氣勢雄偉）者些兒，須自許。（者些兒：這些；須自許：必須自己領悟）太平一曲韻深長，流水高山何足譜。（太平一曲：指禪的境界；流水高山：比喻高雅的音樂，此處指禪的境界更高）(此等提唱，易資套襲，覺浪門下，大率如此，故不選錄) 問僧甚處來？僧曰：和尚試定當看。（更要商量在）師曰：野狐精𨁝跳作么？（野狐精：比喻不正的修行者；𨁝跳：跳躍）曰：情知和尚有此一機。（不但皮下無血，直是眼內無珠）師曰：苦不是新羅，僧便拜。（新羅：古國名，此處可能指代某種身份或境界；磕得一萬頭，有什麼用處）師曰：村夫吃橄欖 閩僧參。師曰：你是延平來底么？（延平：地名）曰：是。師曰：交劍潭兩條龍還在否？（交劍潭：地名；兩條龍：比喻有力量的事物或人）曰：不知。師曰：蚯蚓穿過東海，蝦蟆撞倒須彌。（蚯蚓、蝦蟆、東海、須彌：比喻不可能的事情）伎死禪和，打瞌睡未曾醒在（伎死禪和：指沒有真修實證的禪僧）(諸公看覺浪一場敗缺) 問：如何是常住三寶？（常住三寶：指佛、法、僧，永恒存在的佛法）師曰：兩粥一飯。曰：如何奉持？（奉持：遵守，實踐）師曰：朝看東南，晚觀西北 問：有問石頭如何是道？（石頭：指石頭希遷禪師）頭曰：木頭。如何是禪？頭曰：㼾磚。（㼾磚：瓦片）此意如何？師曰：藝壓當行。（藝壓當行：指技藝精湛）曰：或問和尚如何是道？師曰：好皮不染皂。（好皮不染皂：比喻本質好的東西不需要外在的修飾）曰：如何是禪？師曰：好人不借錢。曰：此與石頭同別？師曰：石馬廟前有傘鋪。曰：不會。師曰：木屐店在對門開。 卍新續藏第 85 冊 No. 1592 揞黑豆集 揞黑豆集卷六 心圓居士 拈別
【English Translation】 English version Mount Hua is ten million layers high, ascending the hall. People come from Xianxi (Xianxi: place name). Please strike the Gaoting Drum (Gaoting Drum: place name). Alone, with a staff, I ascend the hall, one shout startles the past and present. Who directly becomes deaf? And who is eager to speak but cannot? No need to further toss the ivory ball (ivory ball: ancient game), just see what kind of tiger is Yuansha (Yuansha: Zen master Yuansha Shibei). The nest knows the wind, the hole knows the rain, moving plants, flying and diving creatures each have their master. Lightning flashes and stars race, dragons soar and phoenixes dance. These things, you must acknowledge yourself. A song of peace has a deep and long rhyme, why bother to compose flowing water and high mountains? (Such teachings are easily copied, the disciples of Juelang (Juelang: Zen master) are mostly like this, so they are not selected). A monk asks, 'Where do you come from?' The monk says, 'Venerable, please determine and see.' (Still need to discuss). The master says, 'What are you, a wild fox spirit (wild fox spirit: metaphor for improper practitioners) jumping around for?' The monk says, 'I know the Venerable has this opportunity.' (Not only is there no blood under the skin, but there are no pearls in the eyes). The master says, 'If you are not from Silla (Silla: ancient kingdom), the monk then bows.' (Knocking one million heads, what is the use?). The master says, 'A villager eats olives.' A Min (Min: refers to Fujian province) monk visits. The master says, 'Are you from Yanping (Yanping: place name)?' He says, 'Yes.' The master says, 'Are the two dragons (two dragons: metaphor for powerful things or people) in Jiaojian Pool (Jiaojian Pool: place name) still there?' He says, 'I don't know.' The master says, 'An earthworm crosses the East Sea, a toad knocks over Mount Sumeru (earthworm, toad, East Sea, Mount Sumeru: metaphors for impossible things).' A dead Chan monk, dozing off and never waking up. (You all see Juelang's complete failure). Asked: 'What are the Ever-Present Three Jewels (Ever-Present Three Jewels: refers to Buddha, Dharma, Sangha, the eternal Buddha Dharma)?' The master said: 'Two congees and one meal.' Asked: 'How to uphold them (uphold: to abide by, to practice)?' The master said: 'Look southeast in the morning, observe northwest in the evening.' Asked: 'Someone asked Stone (Stone: refers to Zen master Shitou Xiqian), what is the Dao (Dao: the Way)?' Stone said: 'Wooden head.' What is Chan (Chan: Zen)?' Stone said: 'Broken brick (broken brick: tile).' What does this mean?' The master said: 'Skill surpasses the profession.' Asked: 'If someone asks the Venerable, what is the Dao?' The master said: 'Good skin does not need to be dyed black (good skin does not need to be dyed black: metaphor for something with a good essence does not need external adornment).' Asked: 'What is Chan?' The master said: 'A good person does not borrow money.' Asked: 'Is this the same or different from Stone?' The master said: 'There is an umbrella shop in front of the Stone Horse Temple.' Said: 'I don't understand.' The master said: 'The wooden clog shop is open across the street.' Supplement to the Buddhist Canon, Volume 85, No. 1592, Anhei Dou Ji Anhei Dou Ji, Volume Six Layman Xinyuan, Commentary
火蓮居士 集梓
六祖下第三十五世
湖州報恩玉林通琇禪師
蓉城楊氏子。童子時。一長者令諸晚學。各閉目一回。反觀念起。眾童子各言起念畢。師良久云。某甲反觀。無念可得(彼時長者若疾與一掌。桶底脫也未可知) 參天隱修和尚于磬山。命充侍司。隨堂坐香。一夕未開靜。即進方丈。修見云。今日香完何早。師云。自是我不去坐香。修云。見甚道理不去坐。師云。即今亦無不坐。修驀拈案上石屋錄問云。者個是甚麼。(著賊也)師云。卻請和尚道。(跕起來了)修云。你不道。教老僧道。(見他跕起便抽踏板)師云。情知和尚不敢道。(跌倒了)修云。石屋錄我為甚不敢道。(賊賊)師云。隨他去也。(被賊殺了)修云。贓誣老僧。(殺了人。還要問死者底罪。惡毒)師者里透不過。直得大淚如雨。一晚目不交睫。立修單側。竟忘入寮。至五鼓。修呼云。不用急。我為你舉則古話。當初有個龐居士。初見人時。也似你一般。孤孤迥迥。開口便問人。不與萬法為侶者是誰。馬祖當時為甚踏向前一步云。待法一口吸盡西江水。即與汝道。師云。某有一頌。修云。汝頌云何。師呈頌云。不侶萬法的為誰。誰亦不立始親渠。有意馳求轉暌隔。無心識得不相違。修云。不問你不侶萬法。要
你會一口吸盡西江水。師于言下大悟。乃拂袖而出。自後凡有徴詰。皆當機不讓。修深肯之 師掩關蓉城江干。修遷武康報恩。連書促師云。老僧在報恩。精神日不如前。當知我必不久人世。得書即來。有最要語分付。師得書。破關詣修。不作禮。近前叉手云。狂兒國土。父不容過。者個峰頭。還是老漢住處么。修云。你且跕下腳與你道。師驀掀倒香案而出。修高聲云。將拄杖來。師遙應云。劍去久矣。次日修上堂。維那擬白椎。師喝住云。待我問了話白椎。便問云。昔日大唐國里無禪師。而今國里還有么。修拈拄杖作打勢云。看棒。師便喝。修亦喝。師復喝一喝。轉身云。不是狂兒多意氣。祇因曾透上頭關。便出。修喝一喝。師亦喝。遙聞維那重白椎。師乃高聲云。嘆死氣 宜興眾檀越入磬山。請老和尚小參。尚驀豎拄杖云。大眾。急著眼看。卓一下云。天得之以覆育。地得之以產生。君王得之。恩被萬物。群臣得之。報國祐民。且道衲僧家得之。又如何施設。師時侍側。驀掀倒香案云。截斷天下人舌頭。便出堂。尚擲下拄杖。擎兩手作修羅勢。振威一喝。便下座。顧視兩旁。一眾失色。尚復轉身。召云大眾。便歸方丈。師隨後禮拜云。適來觸怒和尚。尚云。好與三十拄杖。隨聲拈棒。師迎上掌云。即今便打。說甚
【現代漢語翻譯】 現代漢語譯本： 『你會一口吸盡西江水。』 師父聽了這話，當下就開悟了。於是甩袖離開。自此以後，凡是有問難，都能當機立斷，毫不退讓。修深肯之（修深對他非常認可）。 師父在蓉城江邊閉關。修遷到武康報恩寺，多次寫信催促師父說：『老僧我在報恩寺，精神一天不如一天，當知我必定不久於人世。收到信就來，有最重要的話要交代。』 師父收到信，破關前往拜見修，不作禮拜，走上前叉手說：『狂兒的國土，父親不容許通過。這個峰頭，還是老漢住的地方嗎？』 修說：『你且站穩腳跟，我告訴你。』 師父突然掀翻香案而出。修高聲說：『拿拄杖來！』 師父遙遙應道：『劍去久矣。』 第二天，修上堂說法，維那準備敲椎。師父喝止說：『等我問了話再敲椎。』 便問道：『昔日大唐國里（618年-907年）沒有禪師，而今國里還有嗎？』 修拿起拄杖作打的姿勢說：『看棒！』 師父便喝。修也喝。師父又喝一聲，轉身說：『不是狂兒多意氣，只因曾透上頭關。』 便走出。修喝一聲。師父也喝一聲。遠遠聽到維那重新敲椎。師父於是高聲說：『嘆死氣！』 宜興的眾多檀越（施主）進入磬山，請老和尚小參（簡短的參禪）。老和尚突然豎起拄杖說：『大眾，急著眼看！』 卓一下說：『天得到它來覆蓋養育，地得到它來產生萬物，君王得到它，恩澤遍及萬物，群臣得到它，報效國家，庇佑百姓。且說我們出家人得到它，又該如何施設？』 師父當時在旁邊侍立，突然掀翻香案說：『截斷天下人舌頭！』 便走出佛堂。老和尚扔下拄杖，舉起雙手作出修羅（Asura，古印度神話中的一種神）的姿勢，威嚴地喝一聲，便下座。回頭看看兩旁，一眾人都嚇得變了臉色。老和尚又轉身，招呼說：『大眾！』 便回到方丈。師父隨後禮拜說：『剛才觸怒了和尚。』 老和尚說：『該打三十拄杖！』 隨手拿起棒子。師父迎上去用手掌接住說：『現在就打，說什麼？』
【English Translation】 English version: 'You can drink the entire West River in one gulp.' Upon hearing these words, the Master attained enlightenment immediately. Then he flung his sleeves and left. From then on, whenever there were challenges, he could respond decisively and without yielding. Xiu Shenken (Xiu deeply approved of him). The Master was in seclusion by the Jiang River in Rongcheng. Xiu moved to Baoren Temple in Wukang and repeatedly wrote letters urging the Master, saying, 'This old monk is at Baoren Temple, and my spirit is declining day by day. You should know that I will not be in this world for long. Come immediately upon receiving the letter, as I have the most important words to impart.' Upon receiving the letter, the Master broke his seclusion and went to see Xiu, without performing the usual prostrations. He stepped forward, clasped his hands, and said, 'The land of a madman, the father does not allow passage. Is this peak still the dwelling place of the old man?' Xiu said, 'You should steady your feet, and I will tell you.' The Master suddenly overturned the incense table and left. Xiu loudly said, 'Bring the staff!' The Master responded from afar, 'The sword has been gone for a long time.' The next day, Xiu ascended the Dharma hall to preach. The director of the monastery (維那, Vina) prepared to strike the gavel. The Master stopped him, saying, 'Wait until I have asked a question before striking the gavel.' Then he asked, 'In the past, during the Great Tang Dynasty (618-907 AD), there were no Chan masters. Are there any in the country now?' Xiu raised his staff as if to strike, saying, 'Look at the staff!' The Master then shouted. Xiu also shouted. The Master shouted again, turned around, and said, 'It is not that the madman is full of spirit, but only because he has penetrated the upper gate.' Then he walked out. Xiu shouted. The Master also shouted. From afar, the director of the monastery was heard striking the gavel again. The Master then loudly said, 'Alas, the breath of death!' Many benefactors (檀越, Dān yuè) from Yixing entered Qingshan, inviting the old abbot for a short Chan session (小參, Xiao can). The old abbot suddenly raised his staff and said, 'Everyone, look closely!' He struck once, saying, 'Heaven obtains it to cover and nurture, earth obtains it to generate all things, the king obtains it, and his grace extends to all things, the ministers obtain it to serve the country and protect the people. But what about us monks, how should we apply it?' The Master was standing by his side at the time, and suddenly overturned the incense table, saying, 'Cut off the tongues of all people in the world!' Then he walked out of the hall. The old abbot threw down his staff, raised both hands in the posture of an Asura (阿修羅, a deity in ancient Indian mythology), shouted with authority, and then descended from the seat. Looking back at both sides, the crowd was frightened and changed color. The old abbot turned around again, calling out, 'Everyone!' Then he returned to his abbot's room. The Master followed and bowed, saying, 'I have just offended the abbot.' The old abbot said, 'You deserve thirty blows of the staff!' He picked up the staff. The Master stepped forward and caught it with his palm, saying, 'Strike now, what are you saying?'
好與。尚亦打。師約住拄杖。尚注視。師即聳拄杖云。須還者老漢始得。竟休去。尚擲下拄杖。大眾作禮。至晚尚與玉峰洪師。焚香對坐。喚師云。今夜洪師叔在此。為汝證明。我且問你。譬如大將出征。自家副將。可好衝陣底。(更與一掌)師云。和尚作者個語話。掉臂竟退。尚笑呼曰。來。老僧亦要說些老婆禪。峰云。他驟然一來。四眾無不驚張底。師兄下了座。都還照顧不來。不出禮送。尚云。當初黃檗起來打維那。我今日轉身召大眾。你道是同是別。峰唯唯。尚乃謂師云。你一向要坐關。我今許你也。翌日。侍尚飯畢。擬收碗出。尚舉拂子語師云。此拂收放自繇。隨處用得。特付與你。師收碗竟出。尚乃懸拂禪床角。師後有出山意。乃白尚云。某他去結廬。求賜一扁。尚大書報恩堂三字與之。師復作禮云。昔者師執龜毛拂謂某云。此拂收放自由。隨處用得。特付與你。某時放之公所。一任大眾觀瞻。今思事無一向。作偈收之。尚云。偈聻。師拈拂便打。尚笑云。兒大欺爺。聲未絕。師云。不勞贊和。連打兩拂而退 報恩庫房有二貓。師𢹂至方丈。問老和尚云。那一個好。(劈頭打出)尚指左手底云。者個好。(知而故犯)師驀擲下而去。(還我真面目。便得大便宜)二貓皆幾死。尚問旁人云。死了耶。(知而
故問)移時師復入。(不了事漢。好與三十棒)尚云。你又來。乃趁出。師云。老漢真個無殺心。至后尚出。貓猶在地。師入。更與一踏。貓亂輥。(殺人須見血)尚趕進。(賊過後張弓)師已從別路出。尚拈棒直趁至門外打。(且作死馬醫)眾皆集。師轉身云。和尚也掙命。尚便打。(不奈船何只打戽斗)師約住作掌勢。尚復抽杖打。師拗折拄杖。(用不著者條斷貫索)擲地歸寮。尚復至寮外高聲云。(重宣此義)你不知鼠底害。只欲行祖師門下事。(誣人之罪以罪加之)師云。說甚麼祖師不祖師。尚云。與么為甚踏殺貓。(吃屎見解)師云。和尚作者個說話。入地獄如箭射。(真真不通懺悔者矣)尚低頭入方丈。至晚特特小參。(為人須為徹)舉前因緣至低頭入方丈處云。老僧到者里。(罪深孽重)性命幾合不存。眾中有人代得一轉語。相救老僧么。箬庵禪師出衆云。(又是一個入泥入水不惜性命底)大眾。和尚今日普請。拂袖出。(從空伸出拏雲手。提起天羅地網人。雖然如此。也只救得一半)尚云。過去了也。師亦厲聲云。箭去西天十萬里。猶在大明國里擬議。便退。尚卓拄杖云。雖然如是。不因漁父力。爭得見波濤。一僧驚倒欲遁去。師乃呵呵大笑(箬庵救取一半。心圓今日也救取一半。舉了拈拄杖卓一卓
【現代漢語翻譯】 現代漢語譯本 （所以）問：『你什麼時候再來？』 尚（住持）又進來了。（真是個不明事理的漢子，該打三十棒！） 尚說：『你又來了！』 於是趕他出去。 師（南泉普愿）說：『老漢我真的沒有殺心。』 之後尚出來，貓還在地上，師進去，又給它一腳，貓亂滾。（殺人必須見血！） 尚趕了進去。（賊走了才拉弓） 師已經從別的路走了。 尚拿著棍子一直追到門外打。（且當作死馬醫吧） 眾人都聚集過來，師轉身說：『和尚也要掙命啊！』 尚便打。（沒辦法對船怎麼樣，只能打水斗） 師攔住，作出掌擊的姿勢，尚又抽出杖打，師拗斷了拄杖，（沒用的東西就該斷了） 扔在地上回寮房去了。 尚又到寮房外大聲說：（重新宣講這個道理）『你不知道老鼠的危害，只想做祖師門下的事！』（誣陷別人的罪過要罪加一等） 師說：『說什麼祖師不祖師的！』 尚說：『既然這樣，為什麼踢死貓？』（真是吃屎的見解！） 師說：『和尚我這樣說話，下地獄就像箭一樣快！』（真是不通懺悔的人啊！） 尚低頭進入方丈。 晚上特意小參，（為人一定要徹底） 舉起前面的因緣，到低頭進入方丈的地方說：『老僧我到這裡，（罪孽深重） 性命差點就沒了。 眾人中有人能代我說一句轉語，來救救老僧嗎？』 箬庵禪師從人群中出來說：（又是一個入泥入水不惜性命的人）『大眾！和尚今天普請。』 拂袖而去。（從空中伸出拏雲手，提起天羅地網的人。雖然如此，也只救得一半） 尚說：『過去了啊！』 師也厲聲說：『箭射向西天十萬里，還在大明國（明朝）里議論。』 便退下了。 尚拄著拄杖說：『雖然如此，沒有漁父的力氣，怎麼能見到波濤？』 一僧驚倒想要逃走，師於是呵呵大笑（箬庵救了一半，心圓今天也救一半，舉起拄杖敲了一下）
【English Translation】 English version Therefore (he) asked: 'When will you come again?' Shang (the abbot) entered again. (A man who doesn't understand the matter. He deserves thirty blows!) Shang said: 'You've come again!' Then he chased him out. The Master (Nanquan Puyuan) said: 'This old man truly has no intention to kill.' Later, Shang came out, and the cat was still on the ground. The Master went in and gave it another kick, and the cat rolled around in a mess. (To kill, one must see blood!) Shang chased in. (Drawing the bow after the thief has gone) The Master had already left by another path. Shang, holding a stick, chased him all the way to the door and struck. (Let's treat it as a dead horse) Everyone gathered around. The Master turned around and said: 'A monk must also fight for his life!' Shang then struck. (Unable to do anything to the boat, he can only strike the water bailer) The Master blocked and made a gesture of striking with his palm. Shang again drew his staff and struck. The Master broke the staff, (Things that are useless should be broken) Threw it on the ground and returned to his room. Shang again went outside the room and said loudly: (Reiterating this principle) 'You don't know the harm of rats, you only want to do things under the ancestral master's door!' (The crime of falsely accusing others should be punished with a greater penalty) The Master said: 'What ancestral master or no ancestral master are you talking about!' Shang said: 'If that's the case, why did you kick the cat to death?' (Truly a shit-eating understanding!) The Master said: 'A monk like me speaking like this will go to hell like an arrow!' (Truly someone who cannot be repentant!) Shang lowered his head and entered the abbot's room. In the evening, he held a small Dharma talk, (To help people, one must be thorough) He raised the previous causes and conditions, and when he reached the point of lowering his head and entering the abbot's room, he said: 'This old monk, when he got here, (His sins were heavy) His life was almost lost. Is there anyone among you who can say a turning phrase to save this old monk?' Zen Master Ruo'an came out from the crowd and said: (Another one who doesn't care about his life, entering mud and water) 'Everyone! The abbot is having a general cleaning today.' He flicked his sleeves and left. (Extending a cloud-grabbing hand from the void, lifting up the person in the net of heaven and earth. Even so, he only saved half of him) Shang said: 'It's already passed!' The Master also said sternly: 'The arrow has shot ten thousand miles to the Western Heaven, and is still being discussed in the Great Ming Dynasty (1368-1644).' Then he retreated. Shang, leaning on his staff, said: 'Even so, without the fisherman's strength, how could one see the waves?' A monk was startled and wanted to flee. The Master then laughed heartily (Ruo'an saved half, and Xinyuan saves half today, raising his staff and striking it once)
。召大眾云。休懊惱。直下回頭莫更討。復卓一卓。系以頌曰。插標賣首者。帶水復拖泥。磨洗人間劍。霜鋒的未虧) 住報恩上堂。拈拄杖曰。奇特因緣。須奇特人拈出。驚群句子。于驚群處舉揚。今日既遇奇特人。有奇特緣。真是驚群處。舉驚群句。且道驚群句作么生舉。驀召大眾曰。吳中石佛大(可謂雷聲浩大。雨點全無) 示眾。舉道吾每執木劍因緣云。吠虛逐塊韓盧。咬著半醒半醉漢子。終不免大家草里輥。道吾若於者僧才欲取劍。便一腳踏翻。儻其知非。不惟令彼頓易皮毛。自亦頭正尾正。那堪不示本分草料。木劍竟成戲具 示眾。透脫末後牢關。云庵正罵。洞達歷祖綱宗。妙喜猶呵。汝等諸人趣曏者個法門。大須仔細。前溪水急魚行澀。后嶺風高鳥泊難(近來佛法不如此。前溪水緩魚行駛。后嶺風低鳥泊多) 示眾。舉殃崛摩羅產難因緣云。且道世尊者兩語。是個甚麼道理。得恁么靈驗。救得人家產難。驀喝一喝云。莫做夢。山僧為汝諸人說個譬喻。恰似人來買生薑。世尊乃與他一大把人蔘。其時將去。竟作生薑受用。帶累人亂咬嚼。吞了吐不得。吐了吞不得。如今者里有不亂咬嚼底出來。山僧與汝三十拄杖。何故。世尊當年折本。山僧今日與他上利(拈云。爭奈世尊當年無本可折。致令心圓今日有利
【現代漢語翻譯】 現代漢語譯本： （僧）召集大眾說：『不要懊惱，直接回頭，不要再向外尋求。』 又用拄杖敲了一下。系以頌說：『插標賣首者，帶水復拖泥，磨洗人間劍，霜鋒的未虧。』 在報恩寺上堂。（僧）拿起拄杖說：『奇特的因緣，須要奇特的人才能拈出；驚人的句子，要在驚人的地方才能舉揚。』 今天既然遇到奇特的人，有奇特的因緣，真是驚人的地方，舉驚人的句子。那麼，驚人的句子要如何舉呢？』 突然召集大眾說：『吳中的石佛大（可以說是雷聲浩大，雨點全無）。』 開示大眾。（僧）舉道吾禪師每次執木劍的因緣說：『像狗追逐土塊一樣，咬著半醒半醉的人，終究免不了大家在草叢裡打滾。』 道吾禪師如果對於這個僧人想要奪取木劍，便一腳踏翻。倘若他知道錯了，不只令他立刻改變面貌，自己也頭正尾正。哪裡能不給他本分的草料呢？木劍竟然成了玩具。 開示大眾。（僧）說：『透脫最後的牢關，云庵禪師還在罵；洞達歷代祖師的綱宗，妙喜禪師還在呵斥。』 你們這些人趨向這個法門，必須仔細。『前溪水急魚行澀，后嶺風高鳥泊難。（近來的佛法不是這樣，前溪水緩魚行駛，后嶺風低鳥泊多。）』 開示大眾。（僧）舉殃崛摩羅（Angulimala，意為『指鬘』）生產遇難的因緣說：『且說世尊（釋迦牟尼佛）這兩句話，是個什麼道理，得這麼靈驗，救得了人家生產的災難？』 突然喝一聲說：『不要做夢。』 山僧為你們諸位說個譬喻，恰似有人來買生薑，世尊乃給他一大把人蔘，當時拿去，竟當生薑來用，連累人亂咬嚼，吞了吐不得，吐了吞不得。如今這裡有不亂咬嚼的出來，山僧給他三十拄杖。何故？世尊當年折本，山僧今日給他上利（拈云：爭奈世尊當年無本可折，致令心圓今日有利。）』
【English Translation】 English version: (The monk) summoned the assembly and said, 'Do not be vexed. Turn your head directly and seek no further.' He then struck (the ground) once with his staff. He attached a verse, saying: 'Those who plant flags to sell their heads, drag water and mud. The sword that polishes the human world, its frosty edge is truly not diminished.' At Bao'en Temple, during the Dharma talk, (the monk) picked up his staff and said, 'A unique cause and condition requires a unique person to bring it forth. A startling phrase must be raised in a startling place.' Today, since we have encountered a unique person and have a unique cause and condition, it is truly a startling place to raise a startling phrase. So, how should a startling phrase be raised?' He suddenly summoned the assembly and said, 'The stone Buddha in Wuzhong is large (it can be said that the thunder is loud, but there is no rain at all).' Instructing the assembly, (the monk) cited the story of Daowu Zen Master always holding a wooden sword, saying, 'Like a dog chasing after a clod of earth, biting a half-awake, half-drunk person, in the end, everyone is bound to roll around in the grass.' If Daowu Zen Master wanted to take the sword from this monk, he would kick him over. If he knew his mistake, not only would he immediately change his appearance, but he himself would also be upright from head to tail. How could he not give him his share of fodder? The wooden sword has become a toy. Instructing the assembly, (the monk) said, 'Having broken through the final stronghold, Yun'an Zen Master is still scolding; having thoroughly understood the lineage of the past patriarchs, Miaoxi Zen Master is still rebuking.' You people who are heading towards this Dharma gate must be careful. 'The water in the front stream is swift, and the fish swim with difficulty; the wind on the back ridge is high, and the birds find it hard to perch (in recent times, the Buddha Dharma is not like this; the water in the front stream is gentle, and the fish swim easily; the wind on the back ridge is low, and the birds perch easily).' Instructing the assembly, (the monk) cited the story of Angulimala (meaning 'garland of fingers') encountering difficulties in childbirth, saying, 'Let's talk about the World Honored One (Sakyamuni Buddha)'s two phrases, what is the principle behind them, that they are so effective in saving people from the disaster of childbirth?' He suddenly shouted, 'Don't dream.' This mountain monk will give you all a metaphor, just like someone coming to buy ginger, and the World Honored One gives him a large handful of ginseng. At that time, he takes it and uses it as ginger, causing people to chew it randomly, unable to swallow it or spit it out. Now, if there is someone here who does not chew randomly, this mountain monk will give him thirty blows of the staff. Why? The World Honored One lost his capital that year, and this mountain monk will give him interest today (picking up the staff and saying: 'But what can be done, the World Honored One had no capital to lose that year, causing the heart to be complete and there to be interest today.')'
難上) 示眾。舉唐州大乘遵禪師上堂云。上來又不問。下去又不疑。不知是不是。是即也大奇。師云。其時無量大眾。一時成道(別云。上來只管問。下去只管疑。雖然都不是。不是也大奇。擬教無量大眾。甚處成道) 師問僧。樹凋葉落時如何。僧云。不隔一絲毫。(蓮別云。青皮光棍打秋風。圓呵呵云。今日不宴客)師云。機不離位。墮在毒海。僧喝。師便打 居士問。明知日用不離者個。為甚麼道不得。師云。知之一字。眾禍之門 僧問。昔日高祖道。海底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鷥牽。意旨如何。師曰。好兒終不使爺錢 示眾。山僧說得一篇好佛法。懸在雨花橋上。大眾各自看取。良久曰。伯樂曾三顧。千金誰解增。贈君君不納。完璧倚枯藤 示眾。舉世尊才生下。一手指天。一手指地。周行七步。目顧四方。雲天上天下。惟我獨尊。雲門偃云。我當時若見。一棒打殺與狗子吃。貴圖天下太平。雪竇顯云。便與掀倒禪床。瑯玡覺云。雲門可謂將此身心奉塵剎。是則名為報佛恩。天童華云。雲門此語雖行。未免落他陷阱。黃面老子末上賣俏。正是依草附木。二俱不了。以左手拍禪床云。過者邊著。汝諸人還知明果落處么。珊瑚枕上兩行淚。半是思君半恨君。師云。激揚酬唱
【現代漢語翻譯】 現代漢語譯本 （難上）示眾。舉唐州大乘遵禪師上堂說：『上來的人既不發問，下去的人也不懷疑，不知道這樣對不對。如果這樣是對的，那就太奇怪了。』 師父說：『當時無數的大眾，一時之間都開悟成道了。』（另一種說法是：『上來的人只管發問，下去的人只管懷疑，雖然都不是，但這樣不對也太奇怪了。』 想要教導無數的大眾，在哪裡才能開悟成道呢？） 師父問僧人：『樹木凋零葉子落下的時候，會是怎樣？』 僧人回答：『不隔一絲一毫。』（蓮的另一種說法是：『青皮光棍打秋風。』 圓呵呵的另一種說法是：『今日不宴請客人。』）師父說：『機鋒不離本位，卻墮落在毒海之中。』 僧人一聲棒喝，師父便打了他。 居士問：『明明知道日常使用都離不開這個，為什麼說不出來呢？』 師父說：『知之一字，是眾禍之門。』 僧人問：『從前高祖（唐高祖 李淵，566年-635年(武德年間)）說：海底的泥牛銜著月亮走，巖前的石虎抱著孩子睡覺，鐵蛇鉆入金剛的眼睛，崑崙山（傳說中的山名）騎象的鷺鷥牽著。』 意旨是什麼？ 師父說：『好兒子終究不會用老子的錢。』 示眾。山僧我說了一篇好的佛法，懸掛在雨花橋上，大眾各自去看。』 良久說：『伯樂（善於相馬的人）曾經三次顧盼，千金又有誰能增添？贈送給你你卻不接受，完美的玉璧只能倚靠著枯藤。』 示眾。舉世尊（釋迦牟尼佛）才剛出生，一手指天，一手指地，行走七步，目光顧盼四方，說『天上天下，唯我獨尊』。雲門偃（雲門宗創始人 雲門文偃禪師，864年-949年）說：『我當時如果見到，一棒打死拿去給狗吃，才算天下太平。』 雪竇顯（雪竇重顯禪師，986年-1062年）說：『就應該掀翻他的禪床。』 瑯玡覺（瑯玡慧覺禪師）說：『雲門（雲門文偃禪師）可謂是將此身心奉獻給塵世，這才算是報答佛恩。』 天童華（天童宗玨禪師，1091年-1162年）說：『雲門（雲門文偃禪師）此語雖然可行，但未免落入他的陷阱。黃面老子（指釋迦牟尼佛）最後還在賣弄風情，這正是依草附木，二者都不明白。』 用左手拍禪床說：『從這邊過去。你們這些人還知道明果的落處嗎？珊瑚枕上兩行淚，一半是思念你一半是怨恨你。』 師父說：『激揚酬唱。』
【English Translation】 English version (Difficult to Ascend) Showing to the public. Master Dacheng Zun of Tangzhou ascended the hall and said: 'Those who come up do not ask, and those who go down do not doubt. I don't know if it's right or not. If it is right, then it is very strange.' The Master said: 'At that time, countless people attained enlightenment at once.' (Another saying is: 'Those who come up only ask, and those who go down only doubt. Although neither is right, it is even stranger that it is not right.' Trying to teach countless people, where can they attain enlightenment?) The Master asked a monk: 'What is it like when the trees wither and the leaves fall?' The monk replied: 'Not a hair's breadth apart.' (Another saying from Lian is: 'The green-skinned rogue strikes the autumn wind.' Another saying from Yuanhehe is: 'Today we are not hosting guests.') The Master said: 'The mechanism does not leave its position, but falls into the sea of poison.' The monk gave a shout, and the Master struck him. A layman asked: 'Clearly knowing that daily use cannot be separated from this, why can't it be spoken?' The Master said: 'The word 'knowing' is the gate of all misfortunes.' A monk asked: 'In the past, Gaozu (Emperor Gaozu of Tang, Li Yuan, 566-635 (during the Wude era)) said: 'The mud ox in the seabed carries the moon as it walks, the stone tiger in front of the rock embraces its child as it sleeps, the iron snake drills into the vajra's eye, and the egret on Kunlun Mountain (legendary mountain) leads the elephant.' What is the meaning?' The Master said: 'A good son will never use his father's money.' Showing to the public. 'I, this mountain monk, have spoken a good piece of Dharma, hanging it on the Yuhua Bridge for everyone to see.' After a long while, he said: 'Bole (a person skilled in judging horses) once looked back three times, who can add to the thousand gold? Giving it to you, you do not accept it; the perfect jade can only lean against the withered vine.' Showing to the public. 'When the World Honored One (Sakyamuni Buddha) was just born, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around in all directions, saying, 'Above the heavens and below the heavens, I alone am the honored one.' Yunmen Yan (founder of the Yunmen School, Zen Master Yunmen Wenyan, 864-949) said: 'If I had seen him at that time, I would have beaten him to death and given him to the dogs to eat, only then would the world be at peace.' Xuedou Xian (Zen Master Xuedou Chongxian, 986-1062) said: 'He should have overturned his Zen bed.' Langya Jue (Zen Master Langya Huijue) said: 'Yunmen (Zen Master Yunmen Wenyan) can be said to have dedicated his body and mind to the dust, and this is called repaying the Buddha's kindness.' Tiantong Hua (Zen Master Tiantong Zongjue, 1091-1162) said: 'Although Yunmen's (Zen Master Yunmen Wenyan) words are feasible, he cannot avoid falling into his trap. The old yellow-faced man (referring to Sakyamuni Buddha) is still showing off at the end, which is precisely relying on grass and clinging to trees, and neither understands.' He patted the Zen bed with his left hand and said: 'Pass over here. Do you all know where the Ming fruit falls? Two lines of tears on the coral pillow, half of them are thinking of you and half of them are hating you.' The Master said: 'Stimulating and responding.'
。須是其人。高山流水。老釋迦何期得知音于異世。雲門如九轉靈丹。若非雪竇瑯玡。誰能著價。然而一椎百當。須還應庵好手。古人評書云。如華岳三峰。卓立參昴。雖造化之罏錘。不自知其妙也。此言雖俗。可以喻道 示眾。舉雪峰一日普請。自負一束藤。路逢一僧。峰便拋下。僧方擬取。峰便踏倒。歸舉似長生。乃云。我今日踏者僧快。生云。和尚替者僧入涅槃堂始得。峰便休去。師于峰便拋下。代僧便就藤邊臥。又于便踏倒下。代僧云。好心不得好報 有僧自負久參。無明重。師鳴鼓集眾示云。你無明從自負來。我且問你。盡大地是個火坑。得何三昧不被燒卻。(代掀倒禪床便行)進云。何處不稱尊。師云。者樣逐塊。何得放肆。痛與十棒。擲棒令別下語。僧進云。通身在里許。師驀拈棒。僧無語。師云。頭破作七分。僧又無語。師云。你者鈍漢。與人爭競閑氣作么。于山僧驀拈棒。別下語來。僧無語。師打云。者里何不道奪卻棒打和尚。莫言不道。汝既不能。我便放過一著。你向頭破作七分下一語來。僧又無語。師云。者鈍漢。放肆作么。死於機下。正是死漢。乃問旁僧云。者僧犯何約。進云。破口約。乃焚衣擯出 舉森首座立僧。小參。師拈拄杖云。山僧有時一句子。在諸人日用中。諸人若向日用處會。
【現代漢語翻譯】 現代漢語譯本：必須是那樣的人，才能理解高山流水般的禪意。老釋迦（釋迦牟尼佛的尊稱）何曾期望在不同的時代找到知音？雲門禪師的禪法就像九轉靈丹一樣珍貴，如果不是雪竇禪師或瑯玡禪師，誰能評價它的價值呢？然而，一擊就能產生百倍的效果，這需要應庵禪師這樣的高手才能做到。古人評論書法說，就像華山的三座山峰一樣，卓然挺立，直插雲霄。即使是造化的熔爐錘鍊，也無法知道其中的奧妙。這句話雖然通俗，但可以用來比喻禪道。 開示大眾。舉雪峰禪師有一天帶領大眾出坡（集體勞動），自己揹著一捆藤條。在路上遇到一個僧人，雪峰禪師就放下藤條。僧人正要拿起來，雪峰禪師就一腳踩倒了藤條。回來后，雪峰禪師把這件事告訴了長生禪師。長生禪師說：『我今天踩的那個僧人真快活。』雪峰禪師說：『和尚我替那個僧人進入涅槃堂才行。』雪峰禪師就停止了討論。如果是我，在雪峰禪師放下藤條的時候，我會代替那個僧人躺在藤條旁邊。又在雪峰禪師踩倒藤條的時候，我會代替那個僧人說：『好心沒好報！』 有一個僧人自認為久參禪法，但無明（佛教指根本的迷惑）很重。禪師鳴鼓召集大眾，開示說：『你的無明是從自負而來。我且問你，整個大地都是一個火坑，要得到什麼樣的三昧（佛教指正定的境界）才不會被燒卻？』（禪師掀翻禪床就走了）僧人上前說：『哪裡不稱尊？』禪師說：『這樣逐塊追尋，怎麼能放肆？』痛打了他十棒，命令他另外說一句。僧人上前說：『通身都在這裡面。』禪師突然拿起棒子，僧人無語。禪師說：『頭破作七分。』僧人又無語。禪師說：『你這個遲鈍的傢伙，和人爭論閑氣做什麼？如果山僧我突然拿起棒子，你另外說一句來。』僧人無語。禪師打他說：『這裡為什麼不說奪過棒子打和尚？不要說沒說。你既然不能，我就放過你一著。你向頭破作七分下說一句來。』僧人又無語。禪師說：『你這個遲鈍的傢伙，放肆做什麼？死在機鋒之下，真是個死人。』於是問旁邊的僧人說：『這個僧人犯了什麼規約？』僧人上前說：『破口約。』於是焚燒了他的衣服，把他趕了出去。 舉森首座（寺院中職位的名稱）立僧（指新來的僧人），小參（禪宗的一種說法）。禪師拿起拄杖說：『山僧我有時說一句話，就在你們的日常生活中。你們如果向日常生活中去體會，'
【English Translation】 English version: It must be that kind of person who can understand the Chan (Zen) meaning like 'high mountains and flowing water'. How could old Śākyamuni (the honored name of Śākyamuni Buddha) expect to find a confidant in a different era? The Chan teachings of Yunmen (a famous Chan master) are as precious as the Nine-Turn Spiritual Elixir. If it were not for Xuefeng (another famous Chan master) or Langye (another famous Chan master), who could evaluate its value? However, one strike can produce a hundredfold effect, which requires a master like Ying'an (another Chan master) to achieve. The ancients commented on calligraphy, saying that it is like the three peaks of Mount Hua, standing tall and piercing the sky. Even the crucible of creation cannot know its mystery. Although this saying is common, it can be used to describe the Chan path. Instructing the assembly. To illustrate, one day Chan Master Xuefeng led the assembly in Puqing (collective labor), carrying a bundle of rattan himself. On the road, he met a monk, and Chan Master Xuefeng put down the rattan. As the monk was about to pick it up, Chan Master Xuefeng kicked the rattan over. Upon returning, Chan Master Xuefeng told Chan Master Changsheng about this. Chan Master Changsheng said, 'The monk I kicked today is truly happy.' Chan Master Xuefeng said, 'Only if I, the monk, help that monk enter the Nirvana Hall will it be alright.' Chan Master Xuefeng stopped the discussion. If it were me, when Chan Master Xuefeng put down the rattan, I would lie down next to the rattan in place of that monk. And when Chan Master Xuefeng kicked over the rattan, I would say in place of that monk, 'Good intentions are not rewarded!' There was a monk who considered himself to have been practicing Chan for a long time, but his ignorance (Avidyā, in Buddhism, refers to fundamental delusion) was heavy. The Chan master beat the drum to summon the assembly and instructed, 'Your ignorance comes from your self-importance. Let me ask you, the entire earth is a pit of fire, what kind of Samadhi (in Buddhism, refers to the state of right concentration) must one attain to avoid being burned?' (The Chan master overturned the Zen bed and left.) The monk stepped forward and said, 'Where is there no honor?' The Chan master said, 'How can you be presumptuous by pursuing it piece by piece?' He beat him ten times and ordered him to say something else. The monk stepped forward and said, 'The whole body is inside here.' The Chan master suddenly picked up the stick, and the monk was speechless. The Chan master said, 'The head is broken into seven pieces.' The monk was again speechless. The Chan master said, 'You dull fellow, what are you doing arguing about idle anger with people? If I, the mountain monk, suddenly pick up the stick, you say something else.' The monk was speechless. The Chan master hit him and said, 'Why don't you say here, 'Snatch the stick and hit the monk'? Don't say you didn't say it. Since you can't, I'll let you off this time. You say something about 'The head is broken into seven pieces'.' The monk was again speechless. The Chan master said, 'You dull fellow, what are you being presumptuous about? Dying under the mechanism is truly a dead man.' Then he asked the monks next to him, 'What rule did this monk break?' The monk stepped forward and said, 'The broken mouth rule.' So he burned his clothes and drove him out. To illustrate, Chief Seat Sen (name of a monastic position) established a monk (referring to a newly arrived monk), Xiaocan (a type of Chan practice). The Chan master picked up his staff and said, 'I, the mountain monk, sometimes say a word that is in your daily lives. If you understand it in your daily lives,'
未免觸途成滯。山僧有時一句子。無你諸人用心處。諸人若向無用心處會。未免當面蹉卻。山僧有時一句子。八角磨盤空里走。諸人若作八角磨盤空里走會。轉見白雲萬里。所以道。一句中具三元。一元中具三要。有權有實。有照有用。千日並照。不足喻其明。千雷並吼。不足喻其威。第一句中薦得。方可與佛祖為師。且道如何是第一句。卓拄杖云。問取堂中森首座 小參。師云。趙州勘婆子。婆子燒庵。巖頭末後句。者三則語。都道是淆訛公案。料掉沒交涉。淆訛在人。公案有何淆訛。又道是向上關。出格機。道聽塗說。識甚好惡。山僧不惜眉毛。如實告報諸方。者三個老古錐。一人祇做得個筋節巡照。一人祇做得個奢遮鋪堂。一人祇做得個伶俐行者。用得者三個執事底。任你住叢林。住靜室。在在高臥羲皇。若用不得者三個執事。則便是流俗長者。碌碌一生。他時銜鐵負鞍。莫言無人道過。卓拄杖云。劍為不平離寶匣。藥因救病出金瓶。問為甚要者個巡照。師云。籬門倩誰關。進云。為甚要者個鋪堂。師云。飯後濃斟一盞茶。須是恁么。進云。為甚要者個行者。師云。傾溺壺。執浴巾。少他不得(和尚被他三個使了也) 晚參。僧問面目現在。為甚摸索不著。師云。你為甚麼妝呆。師語未竟。僧喝。便行。師云。
【現代漢語翻譯】 現代漢語譯本 爲了避免處處碰壁而停滯不前。老衲有時說一句話，沒有你們諸位用心思索的地方。諸位如果向無用心處體會，難免當面錯過。老衲有時說一句話，八角磨盤在空中行走。諸位如果當作八角磨盤在空中行走來理解，反而只見白雲萬里。所以說，一句話中具備三元，一元中具備三要，有權有實，有照有用。千個太陽同時照耀，不足以比喻它的光明；千個雷霆同時轟鳴，不足以比喻它的威嚴。在第一句話中領悟，才可以與佛祖為師。那麼，如何是第一句話？（拿起拄杖說）去問大堂里的森首座。 小參（禪宗術語，指簡短的參禪）時，師父說：『趙州（唐代禪師）勘驗老婦，老婦燒燬庵堂；巖頭（唐末五代僧人）的最後一句。』這三則語錄，都說是淆訛公案（指難以理解的公案），料想沒有交涉。淆訛在於人，公案有什麼淆訛？又說是向上關（指追求更高境界的關卡），出格機（指超出常規的機鋒）。道聽途說，懂得什麼好壞？老衲不惜眉毛（指不惜一切），如實告訴諸位。這三個老古錐（指老修行），一人只做得個筋節巡照（指只懂得皮毛的巡視），一人只做得個奢遮鋪堂（指只會表面功夫的鋪張），一人只做得個伶俐行者（指只會耍小聰明的修行人）。用得了這三個執事的人，任你住在叢林（指寺廟），住在靜室，自在地高臥羲皇（指無憂無慮的生活）。如果用不了這三個執事，那就是流俗長者（指世俗的富人），碌碌一生，他時銜鐵負鞍（指墮入畜生道），不要說沒有人說過你。（拿起拄杖說）劍為不平離開寶匣，藥因救病出自金瓶。』問：『為什麼要這個巡照？』師父說：『籬笆門請誰關？』進云：『為什麼要這個鋪堂？』師父說：『飯後濃斟一盞茶，必須是這樣。』進云：『為什麼要這個行者？』師父說：『傾倒溺壺，拿著浴巾，少了他不行。（和尚被他們三個使喚了）』 晚參時，僧人問：『面目現在，為什麼摸索不著？』師父說：『你為什麼裝傻？』師父話未說完，僧人喝了一聲，便走了。師父說：
【English Translation】 English version In order to avoid touching obstacles and becoming stagnant. The mountain monk sometimes speaks a sentence that has no place for you all to use your minds. If you all try to understand it by not using your minds, you will inevitably miss it when it's right in front of you. The mountain monk sometimes speaks a sentence: 'An eight-cornered millstone walks in the empty sky.' If you all understand it as an eight-cornered millstone walking in the empty sky, you will only see ten thousand miles of white clouds. Therefore, it is said that a sentence contains three origins, and one origin contains three essentials, with authority and substance, with illumination and function. A thousand suns shining together are not enough to describe its brightness; a thousand thunders roaring together are not enough to describe its power. Only by understanding the first sentence can you become a teacher of Buddhas and ancestors. So, what is the first sentence? (Raises his staff and says) Ask the head monk Sen in the hall. During a small Dharma talk (a brief Zen lecture), the master said: 'Zhaozhou (Zen master of the Tang Dynasty) examined an old woman, and the old woman burned down the hermitage; Yantou's (monk of the late Tang and Five Dynasties period) last sentence.' These three anecdotes are all said to be confusing cases (koans that are difficult to understand), and it is thought that there is no connection. The confusion lies in people, what confusion is there in the koan? It is also said to be an upward gate (referring to a gate for pursuing a higher state), an unconventional opportunity. Hearing it second-hand, what good and bad do you know? The mountain monk does not spare his eyebrows (meaning not holding back anything), and truthfully informs all of you. These three old practitioners, one can only do a superficial inspection, one can only do a showy display, and one can only do a clever attendant. If you can use these three officers, you can live in a monastery (referring to a temple), live in a quiet room, and lie down carefree like the ancient Emperor Xi Huang (referring to a carefree life). If you cannot use these three officers, then you are just a vulgar elder (referring to a worldly rich person), living a mediocre life. In the future, bearing iron and carrying a saddle (referring to falling into the animal realm), don't say that no one has ever told you. (Raises his staff and says) 'The sword leaves the treasure box for injustice, and the medicine comes out of the golden bottle to save the sick.' Asked: 'Why do we need this inspector?' The master said: 'Who will close the fence gate?' Asked further: 'Why do we need this display?' The master said: 'After the meal, pour a strong cup of tea, it must be like this.' Asked further: 'Why do we need this attendant?' The master said: 'Pouring the chamber pot, holding the bath towel, we cannot do without him. (The monks are being used by these three)' During the evening Dharma talk, a monk asked: 'The face is present, why can't I find it?' The master said: 'Why are you pretending to be stupid?' Before the master finished speaking, the monk shouted and left. The master said:
你為甚麼又妝伶俐。僧無語。師召出。責令進語。進云。和尚莫瞞盰。師連夜趁出 初秋檀越請小參。問有中說無。無中說有。不從外有。不從內得。作么生薦取。師云。西江豎立。廬山倒卓。師乃云。一夏來。不肯用心底三十棒。肯用心底也三十棒。有見處底也三十棒。無見處底也三十棒。久親近底也三十棒。不久親近底也三十棒。卓拄杖召眾云。常將折箸攪滄溟。要汝魚龍知性命(和尚棒折也) 早參。師云。昨夜六僧參。內一未受戒。老僧問云。頭腦相似。為甚有搭衣底。有不搭衣底。或云。來路不同。或云。出處有異。皆不契老僧意。大眾代一語看。(代云謝和尚重重相為)良久。師乃云。學者于尋常事事看得容易。被人拶著。每去不得。還知么。只為分明極。翻令所得遲 晚參。師云。屏卻咽喉唇吻道將來。眾擬議。師便喝。一僧云。和尚何得知而故犯。師云。將謂停囚長智。一僧指露柱云。者漢死中得活。師云。已放過。眾作禮退 峰頂掩室。蘧夫一自竹林來關前作禮云。久慕和尚。特來作禮。恭惟起居萬福。師云。山路崎嶇。遠陟不易。一又作禮。師云。盡大地是個火坑。得何三昧。不被燒卻。一提坐具畫○相。師指東偏云。喫茶去 僧舉問。穩坐家堂。主人公因甚不識。師云。幸是大人。(別云。你
【現代漢語翻譯】 現代漢語譯本：你為什麼又要裝作聰明伶俐？（那）僧人沒有說話。禪師叫（那僧人）出來，責令他說話。那僧人說道：『和尚您不要瞞我。』禪師連夜將他趕了出去。初秋時節，檀越（施主）請禪師小參（簡短的參禪）。（檀越）問道：『從有中說無，從無中說有，不從外來，不從內得，要如何領會？』禪師說：『西江豎立，廬山倒懸。』禪師於是說：『一個夏天以來，不肯用心的打三十棒，肯用心的也打三十棒，有見解的也打三十棒，沒有見解的也打三十棒，長期親近我的也打三十棒，不常親近我的也打三十棒。』禪師拄著禪杖召集眾人說：『常將折斷的筷子攪動滄海，要讓魚龍知道自己的本性。』（和尚的禪杖也折斷了）。 早參時，禪師說：『昨夜有六個僧人來參禪，其中一個沒有受戒。老僧我問他們說：『頭腦相似，為什麼有披袈裟的，有不披袈裟的？』有人說：『來路不同。』有人說：『出身有異。』都不能契合老僧我的意思。大眾替我說一句看。』（有人代答說：『感謝和尚重重地為我們著想。』）良久，禪師於是說：『學人在尋常的事情上都看得容易，被人逼問時，往往無法應對。你們知道為什麼嗎？只因爲過於分明，反而導致領悟遲緩。』 晚參時，禪師說：『不通過咽喉和嘴唇，把道理說出來。』眾人正在思量，禪師便喝斥。一個僧人說：『和尚您明知故犯。』禪師說：『還以為關押犯人能增長智慧。』一個僧人指著露柱（柱子）說：『這人死中得活。』禪師說：『已經放過了。』眾人行禮退下。 在峰頂的房間里隱居的蘧夫（人名），從竹林來，在關前行禮說：『久仰和尚大名，特來拜見。恭祝起居萬福。』禪師說：『山路崎嶇，遠道而來不容易。』蘧夫又行禮。禪師說：『整個大地都是個火坑，你得到什麼三昧（佛教的禪定），才不會被燒到？』蘧夫提起坐具，畫了一個圓圈。禪師指著東邊說：『喫茶去吧。』 有僧人提問：『穩穩地坐在家堂里，主人公為什麼不認識自己？』禪師說：『幸好是大人。』（另有說法：『你……』）
【English Translation】 English version: Why do you pretend to be clever again? The monk was silent. The Chan master called him out and ordered him to speak. The monk said, 'Venerable monk, don't deceive me.' The Chan master drove him out overnight. In early autumn, a Dānapati (patron) invited the Chan master for a short Chan session. The Dānapati asked, 'Speaking of nothing from something, speaking of something from nothing, not from the outside, not from the inside, how should one comprehend it?' The Chan master said, 'The West River stands upright, Mount Lu hangs upside down.' The Chan master then said, 'Throughout the summer, those who are unwilling to use their minds will be struck thirty times, those who are willing to use their minds will also be struck thirty times, those who have insights will also be struck thirty times, those who have no insights will also be struck thirty times, those who have been close to me for a long time will also be struck thirty times, those who have not been close to me for a long time will also be struck thirty times.' The Chan master, holding his staff, summoned the assembly and said, 'Always stirring the vast ocean with broken chopsticks, wanting the fish and dragons to know their own nature.' (The monk's staff is also broken). During the morning session, the Chan master said, 'Last night, six monks came to practice Chan, one of whom was not ordained. I, the old monk, asked them, 'The minds are similar, why are some wearing kasayas (robes) and some not wearing kasayas?' Some said, 'The paths they came from are different.' Some said, 'Their origins are different.' None of them agreed with my, the old monk's, meaning. Let the assembly say a word for me.' (Someone answered on behalf of the assembly, 'Thank you, Venerable Monk, for your deep consideration for us.') After a long while, the Chan master then said, 'Scholars see ordinary things as easy, but when pressed, they often cannot respond. Do you know why? It is only because they are too clear that they are slow to comprehend.' During the evening session, the Chan master said, 'Speak the truth without using your throat or lips.' The assembly was pondering, and the Chan master immediately shouted. A monk said, 'Venerable Monk, you knowingly violate the rule.' The Chan master said, 'I thought imprisoning criminals would increase wisdom.' A monk pointed to the exposed pillar and said, 'This person has come back to life from death.' The Chan master said, 'Already released.' The assembly bowed and withdrew. Qufu (personal name), who was living in seclusion in a room on the peak, came from the bamboo forest and bowed before the gate, saying, 'I have long admired the Venerable Monk's name and have come to pay my respects. I wish you well.' The Chan master said, 'The mountain road is rugged, and it is not easy to come from afar.' Qufu bowed again. The Chan master said, 'The entire earth is a fiery pit, what Samadhi (Buddhist meditation) have you attained that you are not burned?' Qufu picked up his seat cushion and drew a circle. The Chan master pointed to the east and said, 'Go have some tea.' A monk asked, 'Sitting steadily in the home, why doesn't the protagonist recognize himself?' The Chan master said, 'Fortunately, it is an adult.' (Another saying: 'You...')
坐了我與你道)進云。掀翻大海。摑碎須彌。平地上因甚抬腳不起。師云。曾問幾人來。(別云。過者邊來)進云。眼光爍破四天下。自己眉毛落盡。因甚不見。師隨聲便喝 僧參。師便喝。僧亦喝。師云。我喝你亦喝。僧無語。(代云。自誣誣人)師叱出 僧問。如何道廓然無聖。師云。爍破面皮。(別云。重言不當吃)進云。如何又道不識。師云。頭正尾正(別云。土上加泥更一重) 僧問。無夢無想。無見無聞。主人公在甚處安身立命。師云。枕子撲落地。打破常住磚 僧問。無夢無想。無見無聞。主人公在甚處。師云。高聲問將來。(別云看你夢想)進云。恁么則承師指示去也。師云。你不要哄我(代僧云。某甲慣行險道) 一僧禮拜。師以書示云。者是甚麼。進云。書。師云。入地獄如箭射。僧擬議。(代云。某甲被和尚帶累)師打云。更要第二杓 僧才入。師云。我者里打得人頭破腦裂。你又來作甚麼。僧禮拜。(恰似)師云。今日卻被者浙子鈍置一場。進云。如何得獨脫無依去。(元來不是)師以扇掩面云。貓 問僧。為甚道得也打。道不得也打。僧無語。師云。何不道學人爭敢見大人過。(別云。何不道和尚更吃三十棒始得。蓮別云。何不道和尚也是無奈) 眾僧參。師問髑髏粉碎時如何。一僧云。
【現代漢語翻譯】 現代漢語譯本： （如果）我告訴你，（就）進而言之，（比如）掀翻大海，摑碎須彌山（佛教用語，指世界的中心），為什麼在平地上抬腳都抬不起來？ 師父說：『（你）曾經問過幾個人來（這裡）？』（另一人說：『從那邊過來』） （如果）進而言之，眼光能夠照亮整個世界，（但是）自己的眉毛都掉光了，為什麼（卻）看不見（自己的眉毛）？ 師父隨即大喝一聲。（有）僧人來參拜，師父便大喝一聲，僧人也大喝一聲。師父說：『我喝（斥），你也喝（斥）。』僧人無話可說。（另一人代答：『這是自欺欺人』）師父呵斥（他）出去。 （有）僧人問：『如何說廓然無聖（佛教用語，指空曠寂靜，沒有聖凡之分）？』師父說：『（因為）照亮了（你的）臉皮。』（另一人說：『重複的話不該說』） （如果）進而言之，如何又說不認識（自己）？師父說：『（因為）頭正尾也正。』（另一人說：『這是雪上加霜』） （有）僧人問：『無夢無想，無見無聞，主人公（佛教用語，指人的本性）在什麼地方安身立命？』師父說：『枕頭掉在地上，打破了常住的磚。』 （有）僧人問：『無夢無想，無見無聞，主人公在什麼地方？』師父說：『（你）大聲地問將來。』（另一人說：『看你的夢想是什麼』） （如果）這樣，那麼就承蒙師父指示了。師父說：『你不要哄我。』（代僧人說：『我習慣走險路』） 一個僧人禮拜，師父用書指示（他）說：『這是什麼？』（如果）進而言之，（這是）書。師父說：『（你）下地獄就像箭一樣快。』僧人猶豫不決。（另一人代答：『我被和尚連累了』）師父打（他）說：『還要第二勺（苦頭）嗎？』 （有）僧人剛進來，師父說：『我這裡打得人頭破血流，你又來做什麼？』僧人禮拜。（恰似…）師父說：『今天卻被你這個浙江人給難住了。』 （如果）進而言之，如何才能獨脫無依（佛教用語，指擺脫一切依賴，獲得自在）？（原來不是…）師父用扇子遮住臉說：『貓。』 （師父）問僧人：『為什麼說得對也要打，說不對也要打？』僧人無話可說。師父說：『為什麼不說「學生怎敢指出大人的過錯」？』（另一人說：『為什麼不說「和尚應該再吃三十棒才行」？』還有人說：『和尚也是無奈啊』） 眾僧人蔘拜，師父問：『髑髏（佛教用語，指頭蓋骨）粉碎的時候怎麼樣？』一個僧人說：『…』
【English Translation】 English version: If I tell you, then further, (like) overturning the sea, smashing Mount Sumeru (Buddhist term, referring to the center of the world), why can't you even lift your foot on flat ground? The master said, 'How many people have you asked to come (here)?' (Another person said, 'Come from over there') If, further, the light of your eyes can illuminate the entire world, but your own eyebrows have fallen out, why can't you see (your own eyebrows)? The master then shouted loudly. (A) monk came to pay respects, and the master shouted loudly, and the monk also shouted loudly. The master said, 'I shout (rebuke), and you also shout (rebuke).' The monk had nothing to say. (Another person answered on his behalf: 'This is deceiving oneself and others.') The master scolded (him) to leave. (A) monk asked, 'How can it be said that there is emptiness and no holiness (Buddhist term, referring to emptiness and tranquility, without distinction between the sacred and the mundane)?' The master said, '(Because it) illuminates (your) face.' (Another person said, 'Repetitive words should not be said.') If, further, how can you say you don't recognize (yourself)? The master said, '(Because) the head is straight and the tail is also straight.' (Another person said, 'This is adding mud on top of mud.') (A) monk asked, 'Without dreams or thoughts, without seeing or hearing, where does the protagonist (Buddhist term, referring to one's true nature) settle down?' The master said, 'The pillow falls to the ground, breaking the brick of the monastery.' (A) monk asked, 'Without dreams or thoughts, without seeing or hearing, where is the protagonist?' The master said, '(You) ask loudly in the future.' (Another person said, 'See what your dreams are.') If that's the case, then I will receive the master's instructions. The master said, 'Don't deceive me.' (Speaking on behalf of the monk: 'I am used to taking dangerous paths.') A monk bowed, and the master pointed to (him) with a book and said, 'What is this?' If, further, (this is) a book. The master said, '(You) will go to hell as fast as an arrow.' The monk hesitated. (Another person answered on his behalf: 'I was implicated by the monk.') The master hit (him) and said, 'Do you want a second scoop (of suffering)?' (A) monk just entered, and the master said, 'I am beating people here until their heads are broken and bleeding, what are you doing here?' The monk bowed. (Just like...) The master said, 'Today I have been stumped by you, a person from Zhejiang.' If, further, how can one be independent and without reliance (Buddhist term, referring to being free from all dependence and attaining freedom)? (Originally not...) The master covered his face with a fan and said, 'Cat.' (The master) asked the monk, 'Why is it that you are beaten whether you speak correctly or incorrectly?' The monk had nothing to say. The master said, 'Why not say "How dare a student point out the mistakes of an adult?"' (Another person said, 'Why not say "The monk should be beaten thirty more times"?' Still another said, 'The monk is also helpless.') The monks paid respects, and the master asked, 'What happens when the skull (Buddhist term, referring to the skull) is shattered?' A monk said, '...'
大地血淋淋。(別云。為甚麼)師云。老大年紀。說出死句。一僧云。腦後眉毛透梵天。師云。別道將來。進云。禮拜有分。師云。未吃得棒在。一僧云。山河大地。一口吞卻。師打云。爭奈拄杖子何。僧無語。師曰。學語之流。次日眾參。師問如前。一云。腥氣逼人。一云。爍破乾坤。一云。天下太平。一云。鮮血遍地。師云。我每說老婆禪道。機不離位。墮在毒海。如何聞若不聞。眾僧請語。師云。髑髏粉碎識乾坤。到此自然生方便。一僧禮拜云。某甲小出大遇。師云。者漢又走到棒下來。(無量慈悲舌頭拖地)一僧禮拜云。恩大難酬。(未知恩在)師云。你與他作伴。一僧問。不展旗槍。如何得勝。師云。汝等輥藤牌三日也。進云。弓折箭盡時如何。師云。待你到者時節。(惟人自肯乃方親)僧禮拜云。戰馬休韁兵氣盡。野老謳歌樂太平。(念言語漢)師云。萬人坑里唱高歌 僧參。師顧視之。僧無語。(蓮代云。和尚見個甚麼。圓代云。某甲不是者個人)師打出 僧參。作禮起。師便打出(代掀倒禪床) 眾僧參。師云。你們信得各各是佛么。一僧云。來親近和尚。(蓮別云。謝和尚授記)師云。為甚屈尊就卑。無語。(蓮代云。癩兒牽伴) 師問洞悟源。婆子送錢與趙州請轉藏經。趙州下禪床行一轉。因甚
【現代漢語翻譯】 現代漢語譯本： 大地血淋淋。（別云：為什麼？） 師父說：『這麼大年紀了，說出死板的話。』 一個僧人說：『腦後的眉毛直衝梵天。』（梵天：佛教中的天神） 師父說：『別說將來的事。』 僧人進言：『禮拜是本分。』 師父說：『還沒挨夠打呢。』 一個僧人說：『山河大地，一口吞下。』 師父打他說：『奈何不了我的拄杖。』 僧人無話可說。 師父說：『都是些只會學舌的傢伙。』 第二天，眾僧參拜，師父像之前一樣提問。 一個僧人說：『腥氣逼人。』 一個僧人說：『照亮天地。』 一個僧人說：『天下太平。』 一個僧人說：『鮮血遍地。』 師父說：『我常說老婆禪，講機鋒不離本位，卻墮入毒海。怎麼聽了跟沒聽一樣？』 眾僧請求開示。 師父說：『髑髏粉碎才能認識乾坤，到了這個地步自然會產生方便。』 一個僧人禮拜說：『我小有付出，卻得到大的回報。』 師父說：『這傢伙又跑到捱打的地方來了。（無量的慈悲，舌頭拖在地上）』 一個僧人禮拜說：『恩情太大難以報答。（不知道恩情在哪裡）』 師父說：『你和他作伴去吧。』 一個僧人問：『不展開旗幟和槍矛，如何得勝？』 師父說：『你們像拿著藤牌一樣躲躲閃閃三天了。』 僧人進言：『弓箭都用盡的時候怎麼辦？』 師父說：『等你到了那個時候再說。（只有自己肯才能真正明白）』 僧人禮拜說：『戰馬停止嘶鳴，兵氣消散殆盡，老百姓唱歌慶祝太平。（只會說漂亮話的傢伙）』 師父說：『萬人坑里唱高歌。』 僧人蔘拜，師父看著他，僧人無語。（蓮代云：和尚看到了什麼？圓代云：我不是這樣的人） 師父打了他。 僧人蔘拜，行禮起身，師父就打了他。（代掀翻禪床） 眾僧參拜，師父說：『你們相信自己都是佛嗎？』 一個僧人說：『來親近和尚。』（蓮別云：感謝和尚為我授記） 師父說：『為什麼要屈尊就卑呢？』 僧人無語。（蓮代云：癩子找了個伴） 師父問洞悟源：婆子給趙州（趙州：唐代(公元618年-907年)禪宗大師）送錢請他轉藏經，趙州從禪床下來走了一圈，這是為什麼？
【English Translation】 English version: The earth is dripping with blood. (Bieyun: Why?) The master said: 'At such an old age, uttering such rigid words.' A monk said: 'The eyebrows behind the head pierce through Brahma.' (Brahma: A deity in Buddhism) The master said: 'Don't talk about the future.' The monk advanced: 'It is my duty to bow.' The master said: 'You haven't been beaten enough yet.' A monk said: 'The mountains, rivers, and earth, swallowed in one gulp.' The master struck him, saying: 'What can you do about my staff?' The monk was speechless. The master said: 'All of you are just parrots.' The next day, the monks paid their respects, and the master asked the same question as before. One monk said: 'The stench is overwhelming.' One monk said: 'Illuminating the universe.' One monk said: 'Peace reigns under heaven.' One monk said: 'Fresh blood everywhere.' The master said: 'I often talk about old women's Chan, emphasizing that the key point should not deviate from its position, yet you fall into the sea of poison. How can you hear it as if you haven't heard it?' The monks requested guidance. The master said: 'Only when the skull is shattered can one recognize the universe; when you reach this point, convenience will naturally arise.' A monk bowed and said: 'I made a small contribution but received a great reward.' The master said: 'This fellow has come to the place to be beaten again. (Immeasurable compassion, the tongue dragging on the ground.)' A monk bowed and said: 'The kindness is too great to repay. (Not knowing where the kindness lies.)' The master said: 'You go and keep him company.' A monk asked: 'Without unfurling flags and spears, how can one win?' The master said: 'You have been dodging like holding rattan shields for three days.' The monk advanced: 'What happens when the bows are broken and the arrows are exhausted?' The master said: 'Wait until you reach that time. (Only when one is willing can one truly understand.)' The monk bowed and said: 'The warhorses cease neighing, the war spirit dissipates, and the old people sing to celebrate peace. (A fellow who only speaks nice words.)' The master said: 'Singing loudly in a mass grave.' A monk paid respects, the master looked at him, and the monk was speechless. (Lian said: What did the master see? Yuan said: I am not that person.) The master struck him. A monk paid respects, stood up, and the master struck him immediately. (Instead of overturning the Zen bed) The monks paid respects, and the master said: 'Do you believe that each of you is a Buddha?' A monk said: 'Coming to be close to the monk.' (Lian said: Thank you, monk, for bestowing the prophecy on me.) The master said: 'Why condescend?' The monk was speechless. (Lian said: A leper found a companion.) The master asked Dongwuyuan: An old woman gave Zhao Zhou (Zhao Zhou: A Chan master of the Tang Dynasty (618-907 AD)) money to ask him to turn the scriptures. Zhao Zhou came down from the Zen bed and walked around. Why?
便道轉藏經已竟。進云。連者一轉也不消得。師云。有施主送錢與你請轉藏經。你作么生。進云。未送錢來已為他轉卻了也。師云。施主道祇轉得半藏。你又作么生。進云。但道你祇會得半藏。師云。放汝三十棒(賞罰分明) 山行次。師指路側石問僧。將者塊石與你作點心。進云。與和尚同吃。師云。你莫嫌殘。一僧面麻。師問。你臉得恁么光。無語。自代云。非師不委 僧問。即今開口底。莫便是某主人公。師云。切忌認驢鞍鞒作阿爺下頷。進云。家無二主。師云。者認賊作主漢。連棒打出 眾欲坐七。師不許。遲兩日。師入堂云。前日你們說欲打七。累我疑了兩日。今請大眾自說看。有甚事要打七。僧出作禮。(別云。和尚何得無事生事)師便與一踏。歸方丈掩上門 師在古山禪院。因侍者還山。自持裹腳布往洗。一僧迎拜。求開示。師云。洗裹腳去。僧接得喜躍而去。師大笑。僧洗凈持納。師云。會么。僧云。是教學人除垢污。(別云。是教學人洗裹腳)師云。汝只會洗裹腳(代云。謝和尚證明) 僧號無字。師問旁僧云。如何號無字。進云。因參無字。故以為號。師笑云。參乾矢橛時如何(代進語云。和尚要勘某甲那) 僧作禮。師豎起拳。進云。杲日一輪當午照。不勞鐘鼓報新晴。師驀入寢室。侍者云。
【現代漢語翻譯】 現代漢語譯本 便有僧人說轉藏經已經完畢。僧人進而言道：『即使轉一遍也用不著。』 師父說：『如果有施主送錢給你，請你轉藏經，你怎麼辦？』 僧人進而言道：『還沒送錢來，我已經為他轉完了。』 師父說：『施主說只轉了半藏，你又怎麼辦？』 僧人進而言道：『只說你只會轉半藏。』 師父說：『打你三十棒！』（賞罰分明） 在山中行走時，師父指著路邊的石頭問僧人：『把這塊石頭給你當點心，怎麼樣？』 僧人進而言道：『和和尚一起吃。』 師父說：『你不要嫌棄是剩下的。』 有個僧人臉上長了麻子，師父問：『你的臉怎麼這麼光？』 僧人無語。師父自言自語道：『不是師父不瞭解。』 有僧人問：『現在開口說話的，莫非就是我的主人公？』 師父說：『切忌把驢鞍鞒認作阿爺的下巴。』 僧人進而言道：『家無二主。』 師父說：『你這個認賊作主的人，給我連棒打出去！』 眾人想要坐禪七（佛教修行的一種形式，通常為期七天），師父不允許。過了兩天，師父進入禪堂說：『前幾天你們說想要打七，讓我疑惑了兩天。現在請大家自己說說看，有什麼事要打七？』 有僧人出來作禮。（另有僧人說：『和尚何必無事生事？』） 師父便給他一腳，回到方丈室關上門。 師父在古山禪院，因為侍者回山，自己拿著裹腳布去洗。有個僧人迎上來拜見，求開示。師父說：『洗裹腳去！』 僧人接過裹腳布，歡喜地走了。師父大笑。僧人洗乾淨后拿回來。師父說：『明白了嗎？』 僧人說：『這是教學生除垢污。』（另有僧人說：『這是教學生洗裹腳。』） 師父說：『你只會洗裹腳！』（代僧人說：『謝謝和尚證明。』） 有個僧人法號無字，師父問旁邊的僧人：『為什麼法號叫無字？』 僧人進而言道：『因為參「無」字話頭，所以用法號「無字」。』 師父笑著說：『參乾屎橛（比喻無用之物）時又如何？』（代僧人進而言道：『和尚要勘驗我嗎？』） 有個僧人作禮，師父豎起拳頭。僧人進而言道：『杲日一輪當午照，不勞鐘鼓報新晴。』 師父突然進入寢室。侍者說：
【English Translation】 English version Then a monk said that the turning of the Tripitaka (Buddhist scriptures) was already completed. The monk further said, 'Even turning it once is unnecessary.' The master said, 'If a benefactor sends money to you, asking you to turn the Tripitaka, what will you do?' The monk further said, 'Before the money was sent, I had already turned it for him.' The master said, 'If the benefactor says that only half of the Tripitaka was turned, what will you do?' The monk further said, 'Just say that you only know how to turn half of it.' The master said, 'Give you thirty blows!' (Clear distinction between reward and punishment) While walking in the mountains, the master pointed to a stone by the roadside and asked the monk, 'How about giving you this stone as a snack?' The monk further said, 'Eat it with the master.' The master said, 'Don't you dislike that it's leftover.' A monk had pockmarks on his face. The master asked, 'Why is your face so smooth?' The monk was speechless. The master said to himself, 'It's not that the master doesn't understand.' A monk asked, 'The one who is speaking now, could it be my main character (true self)?' The master said, 'Be careful not to mistake the donkey saddle for your father's chin.' The monk further said, 'A family cannot have two masters.' The master said, 'You, who recognize a thief as the master, get out with a beating!' The assembly wanted to sit for a seven-day Zen retreat (a form of Buddhist practice, usually lasting seven days), but the master did not allow it. Two days later, the master entered the Zen hall and said, 'The other day you said you wanted to hold a retreat, which made me doubtful for two days. Now, please tell me yourselves, what is the matter that requires a retreat?' A monk came out and made a bow. (Another monk said, 'Why does the master create trouble out of nothing?') The master kicked him and returned to his room, closing the door. The master was at the Gushan Zen Monastery. Because the attendant returned to the mountain, he took his own foot cloth to wash it. A monk came up to greet him and asked for guidance. The master said, 'Go wash the foot cloth!' The monk took the foot cloth and left happily. The master laughed loudly. The monk washed it clean and brought it back. The master said, 'Do you understand?' The monk said, 'This is teaching students to remove dirt.' (Another monk said, 'This is teaching students to wash foot cloths.') The master said, 'You only know how to wash foot cloths!' (Speaking for the monk, 'Thank you, master, for the confirmation.') A monk's Dharma name was Wuzi (meaning 'no character'). The master asked the monk next to him, 'Why is his Dharma name Wuzi?' The monk further said, 'Because he is investigating the "Wu" (無) koan (a paradoxical anecdote or riddle used in Zen Buddhism), so he uses the Dharma name "Wuzi".' The master laughed and said, 'What about when investigating a dried-up shit stick (a metaphor for something useless)?' (Speaking for the monk, 'Does the master want to examine me?') A monk made a bow, and the master raised his fist. The monk further said, 'The bright sun shines at noon, no need for bells and drums to announce the new dawn.' The master suddenly entered the bedroom. The attendant said,
和尚面赤不如語直。師云。你出得甚麼語。進云。但向道刺汝眼那。(代僧進語云。者老漢更簧惑人在)師云。你語勝我。者作禮。師驀休去 僧問。如何是有拄杖子與你拄杖子。師云。別人爭不得。(別云。不增一毫)進云。如何是無拄杖子奪卻你拄杖子。師云。你儂怪不得(別云。不減一毫) 師問白車。黑豆未生芽時如何。進云。葉遍十方。師云。已生后如何。進云。寂寂地。(別云。顆顆圓)師云。生與未生相去幾何。進云。一串穿卻。(別云。莫著斗量)師便喝。車禮拜 問僧。颳去髓。存個甚麼。進云。徹體風流。(蓮別云。拋下刮刀)師云。脫下衲衣痛與一頓 師舉雲門拈扇子𨁝跳上三十三天筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。徴僧云。是何意旨。僧答不契。連棒打出。茶次。命彥遠居士答。遠出位跪高聲云。青天老爺在上。小的所供是實。師頷之 僧參。便喝。師云。得恁么伶俐。僧擬進語。(代云。是和尚伶俐。是學人伶俐。待伊擬答。拍掌一下便出)師呵云。雞棲鳳巢。非其同類。出去。師令客司于得恁么伶俐下代語。進云。作家宗師。天然有在。師云。何不道某甲到者里。卻被和尚鈍置 師在客寮舉案頭書云。達磨西來不立文字。為甚者里有兩本語錄。一客司云。不妨錦上鋪華。師大
【現代漢語翻譯】 現代漢語譯本 『和尚面色發紅不如說話坦率。』 師父說：『你能說出什麼話來？』 （僧人）進言道：『只是說刺你的眼睛。』（代僧人進言說：『這老漢更加迷惑人。』）師父說：『你的話勝過我。』 這人作揖。師父突然停止。 有僧人問道：『什麼是擁有拄杖子，給你拄杖子？』 師父說：『別人爭奪不得。』（另有人說：『不增加一毫。』）進言道：『什麼是沒有拄杖子，奪走你的拄杖子？』 師父說：『你不能責怪。』（另有人說：『不減少一毫。』） 師父問白車：『黑豆未生芽時是什麼樣子？』 （白車）進言道：『葉子遍佈十方。』 師父說：『已經生出來后是什麼樣子？』 （白車）進言道：『寂靜無聲。』（另有人說：『顆顆圓潤。』）師父說：『生與未生相差多少？』 （白車）進言道：『一串穿起來。』（另有人說：『不要用斗來量。』）師父便喝斥一聲。白車禮拜。 問僧人：『颳去骨髓，剩下什麼？』 （僧人）進言道：『完全是風流。』（蓮另說：『拋下刮刀。』）師父說：『脫下衲衣狠狠打一頓。』 師父舉雲門禪師拈起扇子跳上三十三天（佛教用語，指欲界六天之上的諸天），筑著帝釋（佛教用語，即忉利天主）的鼻孔。東海鯉魚捱了一棒，雨像盆倒一樣傾瀉。』 徵詢僧人說：『這是什麼意思？』 僧人回答不合師意，被連續用棒打出去。喝茶時，命令彥遠居士回答。彥遠走出位置跪下高聲說：『青天老爺在上，小的所供奉的是實情。』 師父點頭認可。 有僧人蔘拜，師父便喝斥一聲。師父說：『如此伶俐。』 僧人想要進言。（代為說：『是和尚伶俐，還是學人伶俐？』 等他想要回答，拍掌一下便出去。）師父呵斥道：『雞棲息在鳳凰的窩裡，不是同類。出去。』 師父讓客司在『如此伶俐』下代為說話。進言道：『作家宗師，天然存在。』 師父說：『為什麼不說某甲到這裡，卻被和尚愚弄了。』 師父在客寮拿起案頭的書說：『達磨（菩提達摩，佛教禪宗始祖）西來不立文字，為什麼這裡有兩本語錄？』 一位客司說：『不妨錦上添花。』 師父大怒。
【English Translation】 English version 'A monk's red face is not as good as speaking frankly.' The master said, 'What words can you utter?' The monk advanced, saying, 'Just say, pierce your eyes.' (Speaking on behalf of the monk: 'This old man is even more confusing.') The master said, 'Your words surpass mine.' The monk bowed. The master suddenly stopped. A monk asked, 'What is it to have a staff, to give you a staff?' The master said, 'Others cannot contend for it.' (Another said, 'Not adding a hair.') He advanced, saying, 'What is it to have no staff, to take away your staff?' The master said, 'You cannot blame it.' (Another said, 'Not subtracting a hair.') The master asked Bai Che, 'What is it like when black beans have not yet sprouted?' (Bai Che) advanced, saying, 'Leaves cover the ten directions.' The master said, 'What is it like after they have sprouted?' (Bai Che) advanced, saying, 'Silent and still.' (Another said, 'Each one round.') The master said, 'How far apart are sprouted and unsprouted?' (Bai Che) advanced, saying, 'String them together.' (Another said, 'Do not measure with a bushel.') The master then shouted. Bai Che bowed. Asked a monk, 'If you scrape away the marrow, what remains?' The monk advanced, saying, 'Completely elegant.' (Lian said separately, 'Throw down the scraper.') The master said, 'Take off your robe and give it a good beating.' The master cited Yunmen (a Zen master) picking up a fan and jumping up to the thirty-third heaven (Buddhist term, referring to the heavens above the six heavens of the desire realm), poking the nose of Śakra (Buddhist term, the lord of the Trāyastriṃśa Heaven). A carp in the Eastern Sea was hit with a stick, and the rain poured down like a tipped-over basin.' Soliciting monks, he said, 'What is the meaning of this?' The monk's answer did not match the master's intention, and he was beaten out with continuous blows. During tea, he ordered layman Yan Yuan to answer. Yan Yuan stepped out of his place, knelt down, and said loudly, 'The Azure Sky Lord is above, what this small one offers is the truth.' The master nodded in approval. A monk came to pay respects, and the master immediately shouted. The master said, 'So clever.' The monk intended to advance with words. (Speaking on his behalf: 'Is it the master who is clever, or the student who is clever?' Waiting for him to answer, clap once and then leave.) The master scolded, 'A chicken roosts in a phoenix's nest, not of the same kind. Get out.' The master instructed the guest officer to speak on behalf of 'so clever.' He advanced, saying, 'A master of the craft, naturally present.' The master said, 'Why not say that someone came here, but was made a fool of by the monk?' The master picked up a book from the desk in the guest room and said, 'Bodhidharma (the first patriarch of Zen Buddhism) came from the West and did not establish words, so why are there two recorded sayings here?' A guest officer said, 'It doesn't hurt to add flowers to the brocade.' The master was furious.
笑。一客司云。和尚錯下名言。師云。救得一半 僧參。師云。近前來。僧近前。師打出 一僧問。是法平等。無有高下。師打出。一僧才自稱名。師亦打出。問旁僧。兩僧與我相見不同。為甚一齊打出。僧無語。(代云。作賊人心虛)師亦打出 居士禮拜起。師云。居士為法而來。因甚見山僧不禮拜。士云。新參不會。師云。山僧眼花 菜頭請益。師云。終日切菜。切著幾個祖師頭。進云。沒有。(別云。除切菜外。請和尚道一句)師云。要眼睛做甚麼。頭擬議。師云。者瞎漢 師謂僧云。我有一方濟世。大黃八兩。水二碗。濃煎頓服。你肯吃么。進云。某甲無病。(別云。和尚先吃。某甲后吃)師云。再加四兩。一居士作禮云。且喜醫王出世。師云。服后何如。進云。作風作顛。師良久云。我不答是肯你不肯你。進云。待肯堪作甚麼。師云。渣再煎。進云。請師珍重。師大笑 僧直領數僧求入室。值師睡次。師遂度鞋與侍者出示之。僧良久無語。(代云。祇者個亦不消得)師又顧旁僧云。鈍置殺人。僧直代領三十棒。者復持鞋入。師云。你三十棒也少不得。者云。某甲親承入室。師云。念汝辛苦 師問僧。面上要者鼻子作甚麼。進云。少他不得。(別云。辨香臭)師云。為甚麼少他不得。進云。和尚慈悲。師云。
【現代漢語翻譯】 現代漢語譯本： 笑。一位雲水僧問道。和尚您說錯了話。師傅說。救回了一半。（意指雖然說錯，但還有補救的餘地）一位僧人前來參禪。師傅說。靠近前來。僧人靠近后。師傅打了他一下。一位僧人問。佛法是平等的。沒有高下之分。師傅打了他一下。一位僧人剛自報姓名。師傅也打了他一下。問旁邊的僧人。兩位僧人與我相見的方式不同。為什麼都打他們。僧人無語。（代答說。做賊的人心虛）師傅也打了他一下。一位居士禮拜後起身。師傅說。居士爲了佛法而來。為什麼見到山僧不禮拜。居士說。新來參拜不懂規矩。師傅說。山僧我眼花了。菜頭（指負責伙食的僧人）前來請教。師傅說。整天切菜。切了幾個祖師的頭。菜頭說。沒有。（換句話說。除了切菜之外。請和尚說一句開示）師傅說。要眼睛做什麼。菜頭剛想說話。師傅說。這個瞎漢。師傅對僧人說。我有一方濟世良方。大黃（一種中藥）八兩。水兩碗。濃煎后一次服下。你肯吃嗎。菜頭說。我沒有病。（換句話說。和尚先吃。我后吃）師傅說。再加四兩。一位居士作禮說。可喜醫王出世。師傅說。服藥后如何。居士說。像瘋了一樣。師傅沉默良久說。我不回答是肯定你還是否定你。居士說。待肯定了又能做什麼。師傅說。藥渣再煎一次。居士說。請師傅保重。師傅大笑。僧人帶領幾位僧人請求入室請教。正趕上師傅睡覺。師傅於是把鞋交給侍者拿出去給他們看。僧人們看了很久沒有說話。（代答說。這個也不需要）師傅又看著旁邊的僧人說。真是愚鈍至極。僧人代替他們領了三十棒。那人又拿著鞋進來。師傅說。你這三十棒也免不了。那人說。我親自領受入室的教誨。師傅說。念你辛苦。師傅問僧人。臉上要這鼻子做什麼。僧人說。少不了它。（換句話說。辨別香臭）師傅說。為什麼少不了它。僧人說。和尚慈悲。
【English Translation】 English version: Laughter. A traveling monk asked: 'The monk has spoken wrongly.' The master said: 'Half is saved.' (Meaning although it was wrong, there is still room for remedy.) A monk came to seek Zen instruction. The master said: 'Come closer.' The monk came closer. The master struck him. A monk asked: 'The Dharma is equal, without high or low.' The master struck him. A monk had just announced his name. The master also struck him. He asked the monk beside him: 'The two monks met me in different ways. Why were they both struck?' The monk was silent. (Answering instead: 'A guilty conscience feels threatened.') The master also struck him. A layman bowed and stood up. The master said: 'The layman comes for the Dharma. Why does he not bow when he sees this mountain monk?' The layman said: 'I am new and do not know the rules.' The master said: 'This mountain monk's eyes are failing.' The cook (referring to the monk in charge of meals) came to ask for instruction. The master said: 'All day cutting vegetables, how many patriarchs' heads have you cut off?' The cook said: 'None.' (In other words: 'Besides cutting vegetables, please, monk, say a word of enlightenment.') The master said: 'What do you need eyes for?' The cook was about to speak. The master said: 'This blind man.' The master said to the monks: 'I have a prescription to save the world. Eight ounces of rhubarb (a type of Chinese medicine), two bowls of water. Boil it down and take it all at once. Are you willing to take it?' The cook said: 'I am not sick.' (In other words: 'Monk, you take it first, and I'll take it later.') The master said: 'Add another four ounces.' A layman bowed and said: 'Glad to see the medicine king appear in the world.' The master said: 'How is it after taking the medicine?' The layman said: 'Like going crazy.' The master was silent for a long time and said: 'My not answering is neither affirming nor denying you.' The layman said: 'What can be done if it is affirmed?' The master said: 'Boil the dregs again.' The layman said: 'Please take care, Master.' The master laughed loudly. A monk led several monks to request private instruction. It happened to be when the master was sleeping. The master then gave his shoes to the attendant to show them. The monks looked at them for a long time without saying anything. (Answering instead: 'Even this is not needed.') The master looked at the monk beside him and said: 'Truly dull to the extreme.' The monk took thirty blows on their behalf. That person then brought the shoes back in. The master said: 'You cannot avoid these thirty blows.' That person said: 'I personally received private instruction.' The master said: 'I acknowledge your hard work.' The master asked the monk: 'What do you need this nose on your face for?' The monk said: 'I cannot do without it.' (In other words: 'To distinguish fragrances.') The master said: 'Why can't you do without it?' The monk said: 'The monk is compassionate.'
何不道為人也要有些孔竅 問僧。拈卻鼻孔。成何面嘴。僧禮拜。師云。丑(別云俊) 問侍者。每命汝召眾入室。忽遇個喚不動底。作么生。者答不契。師云。何不道某甲功不浪施(別云。省多少氣力) 僧參。師顧視之。僧無語。師打出(此條重出) 居士問。照用即不問。如何是三元三要底意旨。師指老年居士云。他底年紀小。你底年紀大 鄭州僧參。師云。鄭州為甚出曹門。進云。不會。(蓮代云。南山起云。北山下雨。圓云。往往如斯)師云。忘卻來時路 眾入室立次。師云各人與你一隻眼。有云。和尚是大善知識。因甚為人頭上安頭。(別云。者老漢慣鈍置人。便與一掌)師云。好心不得好報。僧禮拜。師云。何其前倨而後恭也 眾入室。師云。我今日作個大施主。每人佈施你一隻眼。一僧云。和尚今日向紫羅帳里撒珍珠。師笑云。得恁識好惡(別云。逢人不得錯舉) 師在法堂前當路坐。眾僧出堂。見師作禮。師問。去不得時如何。眾擬議。(代上前踏倒便行)師拈竹篦便打。一僧云。也要和尚頂門具眼。師又打云。我只是盲錐瞎棒 問古人入門便棒。意旨如何。師云鈍置人 師單上燕坐。侍者佛事回。整衣作禮。師拈數珠問云。喚者個作甚麼。侍答不契。師自代云。某甲不曾人事。和尚何用免禮 眾
【現代漢語翻譯】 現代漢語譯本 『為何不說做人也要有些竅門？』問僧人：『如果把鼻孔拈去，會變成什麼面孔？』僧人禮拜。師父說：『丑（也有版本說是俊）。』 問侍者：『每次讓你召集大家入室，如果遇到叫不動的人，怎麼辦？』侍者回答不合師意。師父說：『為何不說某甲的功勞不會白費（也有版本說是省了多少氣力）。』 僧人蔘拜。師父看著他。僧人無語。師父打他（此條重複出現）。 居士問：『照用暫且不問，如何是三元三要的意旨？』師父指著年老的居士說：『他的年紀小，你的年紀大。』 鄭州的僧人蔘拜。師父說：『鄭州為何要出曹門？』僧人說：『不會。』（蓮代說：『南山起云，北山下雨。』圓說：『往往如此。』）師父說：『忘記了來時的路。』 大家入室站立。師父說：『各人給你一隻眼。』有人說：『和尚是大善知識，為何要為人頭上安頭？』（也有版本說是：『這老漢慣會愚弄人。』便打了他一掌。）師父說：『好心沒好報。』僧人禮拜。師父說：『為何前倨而後恭呢？』 大家入室。師父說：『我今天做個大施主，每人佈施你一隻眼。』一個僧人說：『和尚今天向紫羅帳里撒珍珠。』師父笑著說：『真能識好歹（也有版本說是：『逢人不得錯舉』）。』 師父在法堂前當路坐著。眾僧出堂，見到師父行禮。師父問：『去不得時如何？』眾人議論。（有人代替上前踏倒便走）師父拿起竹篦就打。一個僧人說：『也要和尚頂門具眼。』師父又打，說：『我只是盲錐瞎棒。』 問：『古人入門便打，意旨如何？』師父說：『愚弄人。』 師父獨自在禪床上靜坐。侍者做完佛事回來，整理衣服行禮。師父拿起數珠問：『拿著這個做什麼？』侍者回答不合師意。師父自己代替回答說：『某甲不曾人事，和尚何用免禮？』 眾
【English Translation】 English version 『Why not say that people also need some apertures?』 Asked a monk: 『If you pluck away the nostrils, what kind of face will it become?』 The monk bowed. The master said: 『Ugly (another version says handsome).』 Asked the attendant: 『Every time I ask you to summon everyone to enter the room, if you encounter someone who won't move when called, what should you do?』 The attendant's answer did not suit the master. The master said: 『Why not say that my efforts are not wasted (another version says it saves a lot of effort).』 A monk paid respects. The master looked at him. The monk was silent. The master hit him (this item is repeated). A layman asked: 『I won't ask about the illumination and application for now, what is the meaning of the Three Origins and Three Essentials?』 The master pointed to the elderly layman and said: 『He is younger, you are older.』 A monk from Zhengzhou paid respects. The master said: 『Why does Zhengzhou have to go out of the Cao Gate?』 The monk said: 『I don't know.』 (Lian said: 『Clouds rise from the Southern Mountain, rain falls on the Northern Mountain.』 Yuan said: 『It is often like this.』) The master said: 『Forget the road you came from.』 Everyone entered the room and stood. The master said: 『Each person is given one eye.』 Someone said: 『The monk is a great virtuous teacher, why put a head on top of a head?』 (Another version says: 『This old man is used to fooling people.』 Then he slapped him.) The master said: 『Good intentions are not rewarded.』 The monk bowed. The master said: 『Why are you so arrogant at first and then so respectful later?』 Everyone entered the room. The master said: 『Today I am a great benefactor, giving each of you one eye.』 A monk said: 『The monk is scattering pearls in a purple gauze tent today.』 The master smiled and said: 『You really know good from bad (another version says: 『Don't make a mistake when you meet people』).』 The master was sitting in the middle of the road in front of the Dharma Hall. The monks came out of the hall and bowed to the master. The master asked: 『What if you can't leave?』 The crowd discussed. (Someone stepped forward, knocked him down, and left) The master picked up the bamboo stick and hit him. A monk said: 『The monk also needs to have eyes on the top of his head.』 The master hit him again and said: 『I am just a blind awl and a blind stick.』 Asked: 『The ancients hit people as soon as they entered the door, what is the meaning?』 The master said: 『Fooling people.』 The master sat alone in meditation on the Zen bed. The attendant returned from doing Buddhist affairs, tidied his clothes and saluted. The master picked up the rosary and asked: 『What are you doing with this?』 The attendant's answer did not suit the master. The master answered for himself: 『I have never been involved in worldly affairs, why should the monk waive the ceremony?』 Crowd
僧參。師拍案云。被人一拍粉碎時如何。一僧禮拜而立。師云。死。一僧展兩手。師云。了。一僧作禮云。何幸如此。師云。盡力道只道得一半。進云。請和尚道。師云。父母所生口。終不為子道。一僧云。道過了也。一僧云。謝師指示。師云。盡力領話。也只領得一半。(蓮代僧云。和尚看手痛)問僧。如何是叫不應底山谷。進云。今日被和尚叫著了。(別云諾)師便打僧問。如何是本分事。師曰管人家煙沖大小 僧問。撾鼓鳴鐘。所為何事。師曰。換人眼睛 師問僧。元沙是汝虎話。你如何會。僧舒五指云。牙爪齊露。(畫虎不成反類犬)師便打。復示偈云。生平不出嶺。一語古今傳。明眼人難會。君須向上看 師問僧。向父母未生前道將一句來。僧云。八角磨盤空里走。(別云。惡情悰)師指香盒云。者是甚麼。僧擬議。師便打。僧無語。師云。真誠莫作小兒嬉 問行堂云。飯桶裡多少達磨眼睛。堂罔措。問火頭。三世諸佛向火𦦨里說法。還端的也未。頭亦罔措。師指旁立一僧云。惟有者個師僧解答話。(他亦未在)便歸方丈 園頭問。和尚病好了么。師云。我從來不病。有何好不好。進云。某甲不能親近得和尚(頭語藏鋒)師云。我日日在你園中(別云。我今日卻到你) 師一日入庫房。指糰子問庫頭。吸盡
【現代漢語翻譯】 現代漢語譯本 僧人上前參拜。禪師拍了一下桌子，問道：『被人一掌拍得粉碎時，該如何是好？』一位僧人行禮後站立不動。禪師說：『死了。』一位僧人張開雙手。禪師說：『了結了。』一位僧人作揖說：『何等榮幸啊！』禪師說：『盡力說也只說出了一半。』僧人進一步請求說：『請和尚開示。』禪師說：『父母所生的口，終究不會為兒子說。』一位僧人說：『已經說過了。』另一位僧人說：『感謝禪師指示。』禪師說：『盡力領會我的話，也只領會了一半。』（蓮代僧補充說：『和尚看手都痛了。』） 禪師問僧人：『什麼是叫喊也聽不到迴應的山谷？』僧人回答說：『今天被和尚您叫到了。』（另一位僧人補充說：『是。』）禪師隨即打了那位僧人。 禪師問：『什麼是本分事？』禪師說：『管人家的煙囪大小。』 僧人問：『敲鼓鳴鐘，是爲了什麼事？』禪師說：『換人的眼睛。』 禪師問僧人：『元沙（雲門文偃禪師的弟子）說你是老虎，你如何理解？』僧人伸出五指說：『牙爪齊露。』（畫虎不成反類犬）禪師便打了他，並再次開示偈語說：『生平不出嶺，一語古今傳。明眼人難會，君須向上看。』 禪師問僧人：『向父母未生前說一句。』僧人說：『八角磨盤空里走。』（另一位僧人補充說：『惡劣的情感。』） 禪師指著香盒問：『這是什麼？』僧人猶豫不決。禪師便打了他。僧人無話可說。禪師說：『真誠莫作小兒嬉。』 問行堂（負責齋堂事務的僧人）：『飯桶裡有多少達磨（Bodhidharma，禪宗始祖）的眼睛？』行堂不知所措。問火頭（負責廚房事務的僧人）：『三世諸佛向火𦦨里說法，還正確嗎？』火頭也茫然不知所措。禪師指著旁邊站立的一位僧人說：『只有這位師僧能解答我的話。』（他也未必知道）便回到方丈（禪寺住持的住所）。 園頭（負責菜園事務的僧人）問：『和尚您的病好了嗎？』禪師說：『我從來不生病，有什麼好不好？』園頭進一步說：『我不能親近和尚您。』（話里藏鋒芒）禪師說：『我日日在你園中。』（另一位僧人補充說：『我今天卻到你那裡。』） 禪師一日進入庫房，指著糰子問庫頭（負責倉庫事務的僧人）：『吸盡』
【English Translation】 English version A monk came to pay respects. The Master struck the table and said, 'What if one is shattered with a single blow?' One monk bowed and stood still. The Master said, 'Dead.' One monk spread out both hands. The Master said, 'Finished.' One monk bowed and said, 'How fortunate!' The Master said, 'Even if you try your best, you only say half of it.' The monk further requested, 'Please, Master, explain.' The Master said, 'The mouth born of parents will never speak for the child.' One monk said, 'It has already been said.' Another monk said, 'Thank you, Master, for the instruction.' The Master said, 'Even if you try your best to understand my words, you only understand half of it.' (Lian Daibing added, 'Master, your hand must hurt from striking.') The Master asked a monk, 'What is a mountain valley that does not respond to calls?' The monk replied, 'Today, it has been called by you, Master.' (Another monk added, 'Yes.') The Master then struck that monk. The Master asked, 'What is one's fundamental duty?' The Master said, 'To manage the size of other people's chimneys.' A monk asked, 'What is the purpose of beating the drum and ringing the bell?' The Master said, 'To change people's eyes.' The Master asked a monk, 'Yuansha (a disciple of Zen Master Yunmen Wenyan) said you are a tiger, how do you understand this?' The monk stretched out five fingers and said, 'Teeth and claws are fully exposed.' (Drawing a tiger but ending up with a dog) The Master then struck him and further gave a verse, saying, 'Never leaving the mountain pass in my life, a single word is transmitted through the ages. It is difficult for those with clear eyes to understand, you must look upwards.' The Master asked a monk, 'Say a word before your parents were born.' The monk said, 'An octagonal millstone runs in the empty sky.' (Another monk added, 'Evil emotions.') The Master pointed to the incense box and asked, 'What is this?' The monk hesitated. The Master then struck him. The monk was speechless. The Master said, 'Do not treat sincerity as a child's play.' He asked the attendant (the monk in charge of the dining hall), 'How many eyes of Bodhidharma (Bodhidharma, the first patriarch of Zen) are in the rice bucket?' The attendant was at a loss. He asked the cook (the monk in charge of the kitchen), 'Is it correct that the Buddhas of the three worlds preach the Dharma in the stove?' The cook was also at a loss. The Master pointed to a monk standing beside him and said, 'Only this monk can answer my words.' (He may not know either) Then he returned to his abbot's room (the residence of the abbot of a Zen monastery). The gardener (the monk in charge of the garden) asked, 'Master, is your illness cured?' The Master said, 'I am never ill, what is there to be cured?' The gardener further said, 'I cannot get close to you, Master.' (Words with hidden sharpness) The Master said, 'I am in your garden every day.' (Another monk added, 'But today I have come to you.') One day, the Master entered the storeroom and pointed to the dumplings, asking the storekeeper (the monk in charge of the storeroom), 'Having absorbed all'
西江即不問你。試吞卻者個籮糰子看。進云。吞卻了也。師云。大眾吃個甚麼。頭答不契。師自代云。樂則同歡 僧問。不與萬法為侶底是誰。師云。桌子板凳(更須道始得。會么) 師從龍淵歸。問侍司云。你十二時中。還見念起處么。進云。念頭了不可得。更覓甚麼起處。(蓮別云。今日捉敗和尚。息別云。某甲不閑。不欲祇對)師云。適來見一塊石有九十九條縫 修殿公務作禮。師云。釋迦老子向灰瓦上轉大法輪。甚麼人得聞。(欲得不招無間業。莫謗如來正法輪)眾無語。師云。好生看取。壁侍司作禮云。請和尚答一轉語。師云。問來。進云。聞底事作么生。(到處尋人屎橛咬。不是好狗)師云。逼塞虛空無縫殿。東西南北月輪紅(說得道理好) 江上歸。師問眾云。大地無寸土。是甚麼人境界。(甚麼人不是者個境界)一僧進云。和尚家風。師云。如何大地無寸土。是山僧家風(莫攙行奪市)僧不能答。師代云。常州湖州杭州(蘇州為甚麼不道) 僧問。大地山河即不問。一毛頭上事如何。師云。吞取七個八個。(別云。張家鑷子用得)進云。不會。師云。吐卻兩個三個(別云。眼睛頭鼻孔里) 僧問。如何是萬法歸一。師云。天圓地方。(別云。你去借個算盤來)進云。一歸何處。師云。地方天圓(別云
【現代漢語翻譯】 現代漢語譯本 西江（地名）不問你。你試著吞下這個籮糰子看看。僧人進前說，『已經吞下了。』 師父說，『大眾吃了個什麼？』 沒有人回答。師父自己回答說，『快樂就一起歡喜。』 有僧人問，『不與萬法為伴的是誰？』 師父說，『桌子板凳。（更須道始得。會么）』 師父從龍淵（地名）回來，問侍者說，『你十二時辰中，還見到念頭生起的地方嗎？』 侍者進前說，『念頭本來就不可得，還尋找什麼生起的地方？』（蓮別云，『今日捉敗和尚。』息別云，『某甲不閑，不欲祇對。』） 師父說，『剛才我看見一塊石頭有九十九條縫。』 修殿的公務人員作禮。師父說，『釋迦老子在灰瓦上轉大法輪，什麼人能夠聽聞？（欲得不招無間業，莫謗如來正法輪）』 眾人沒有說話。師父說，『好好看清楚。』 壁侍者作禮說，『請和尚回答一句轉語。』 師父說，『問來。』 侍者進前說，『聽聞的事情怎麼樣？（到處尋人屎橛咬，不是好狗）』 師父說，『逼塞虛空無縫殿，東西南北月輪紅。（說得道理好）』 從江上回來，師父問眾人說，『大地沒有一寸土，是什麼人的境界？（什麼人不是這個境界）』 一個僧人進前說，『和尚的家風。』 師父說，『如何是大地沒有一寸土，是山僧的家風？（莫攙行奪市）』 僧人不能回答。師父代替回答說，『常州（地名）湖州（地名）杭州（地名）（蘇州（地名）為什麼不說？）』 有僧人問，『大地山河暫且不問，一毛頭上事如何？』 師父說，『吞取七個八個。（別云，『張家鑷子用得。』）』 僧人進前說，『不會。』 師父說，『吐卻兩個三個。（別云，『眼睛頭鼻孔里。』）』 有僧人問，『如何是萬法歸一？』 師父說，『天圓地方。（別云，『你去借個算盤來。』）』 僧人進前說，『一歸何處？』 師父說，『地方天圓。（別云，『
【English Translation】 English version Xi Jiang (place name) does not ask you. Try to swallow this bamboo basket dumpling and see. A monk stepped forward and said, 'I have already swallowed it.' The master said, 'What did the assembly eat?' No one answered. The master answered himself, 'If there is joy, then share the happiness together.' A monk asked, 'Who is it that does not associate with the myriad dharmas?' The master said, 'Tables and benches. (You must say it to get it. Do you understand?)' The master returned from Long Yuan (place name) and asked the attendant, 'In the twelve periods of the day, do you still see the place where thoughts arise?' The attendant stepped forward and said, 'Thoughts are fundamentally unattainable, so what place is there to seek for their arising?' (Lian said separately, 'Today I have defeated the monk.' Xi said separately, 'I am not free, I do not wish to answer.') The master said, 'Just now I saw a stone with ninety-nine cracks.' The officer in charge of repairing the hall made a bow. The master said, 'The old Shakyamuni turns the great Dharma wheel on gray tiles, who can hear it? (If you want to avoid the karma of incessant suffering, do not slander the true Dharma wheel of the Tathagata.)' The assembly was silent. The master said, 'Look carefully.' The wall attendant made a bow and said, 'Please, Master, answer with a turning phrase.' The master said, 'Ask.' The attendant stepped forward and said, 'How is the matter of hearing?' (Everywhere seeking to bite human feces, not a good dog.)' The master said, 'The sealed and obstructed empty space is a seamless palace, east, west, north, and south, the moon wheel is red. (The reasoning is well said.)' Returning from the river, the master asked the assembly, 'The great earth has not an inch of soil, what is whose realm? (Who is not in this realm?)' A monk stepped forward and said, 'The master's family style.' The master said, 'How is it that the great earth has not an inch of soil, is it the mountain monk's family style? (Do not interfere and seize the market.)' The monk could not answer. The master answered instead, 'Changzhou (place name), Huzhou (place name), Hangzhou (place name) (Why not Suzhou (place name)?)' A monk asked, 'The great earth and mountains and rivers I will not ask about for now, how is the matter on the tip of a hair?' The master said, 'Swallow seven or eight. (Another said, 'The Zhang family's tweezers are useful.')' The monk stepped forward and said, 'I don't understand.' The master said, 'Spit out two or three. (Another said, 'In the eyes, nose, and nostrils.')' A monk asked, 'What is the return of the myriad dharmas to one?' The master said, 'Heaven is round, earth is square. (Another said, 'Go borrow an abacus.')' The monk stepped forward and said, 'Where does the one return to?' The master said, 'Earth is square, heaven is round. (Another said,'
。不會大歸除且學小九九) 僧問。百千法門。無量妙義。如何是第一義。師云。橫七豎八(拈云。不是橫七豎八) 問如何是本來面目。師舉扇示云。不得喚作扇。僧禮拜。師云。伶俐衲僧(卻似和尚伶俐) 問前不得后不得時。如何是出身處。師云。前去佛殿。後去東司。為甚不得(別云。莫進法堂) 問僧。父母未生前道來。僧以手外拱云。遍界不曾藏。師云。遍界不曾藏。因甚偏向那邊。僧無語。(代云。又恁么去也)師云。何不道某甲指東畫西 僧參。師云。承你遠來。無可供養。將五間禪堂與你一口吞卻。進云。大地無寸土。吞個甚麼。師云。多少人恁么道。苕帚柄也要打三十 師問圓證堂寮主云。香爐幾時成佛。進云。成佛久矣。師云。昨夜被虛空壓碎。你還知么。僧擬議。師云。脫空妄語漢(親言出親口) 師云覆庵歸。侍司中路接。師云。你來得遲。將前面遠山與你作點心。侍擬議。(代云。恁么道。爭消得某甲遠接。拂袖便回)師以拄杖驀面劃一劃云。再加一分䞋錢。進云。也不得將別人家物作人情。師云。不但䞋錢。點心也消受不起 客問。士大夫可學道乎。曰噫。難言之矣。士大夫不可學道乎。曰噫。是何言歟。客驚異曰。師半肯半不肯。何也。曰吾明語子。世之言道者不一教。子問道於我
【現代漢語翻譯】 現代漢語譯本： （如果）不會大歸除（一種算術方法）且學小九九（簡單的乘法口訣），有僧人問道：『百千法門（無數的修行方法），無量妙義（深奧的道理），什麼是第一義（最高的真理）？』 趙州禪師說：『橫七豎八。』（趙州禪師拈起拄杖說：『不是橫七豎八。』） （有僧人）問：『如何是本來面目（未被污染的真實自我）？』 趙州禪師舉起扇子示意說：『不得喚作扇（不要執著于表象）。』僧人禮拜。 趙州禪師說：『伶俐衲僧（聰明的僧人）。』（卻好像和尚自己伶俐） （有僧人）問：『前不得后不得時（進退兩難的時候），如何是出身處（解脫的途徑）？』 趙州禪師說：『前去佛殿，後去東司（廁所），為什麼不得（不可以）？』（有人說：『莫進法堂（不要進入佛殿）。』） 趙州禪師問僧人：『父母未生前道來（在父母生你之前，你是誰）？』 僧人以手向外拱著說：『遍界不曾藏（遍滿整個世界，無處不在）。』 趙州禪師說：『遍界不曾藏，因甚偏向那邊（既然無處不在，為什麼偏向那邊）？』僧人無語。（有人代答說：『又這麼去了。』） 趙州禪師說：『何不道某甲指東畫西（為什麼不說我指東畫西）？』 有僧人來參拜，趙州禪師說：『承你遠來，無可供養，將五間禪堂與你一口吞卻（感謝你遠道而來，沒有什麼可以供養的，就把五間禪堂給你一口吞下去）。』 僧人進言說：『大地無寸土，吞個甚麼（大地沒有一寸土地，吞什麼）？』 趙州禪師說：『多少人恁么道（很多人都這麼說），苕帚柄也要打三十（連掃帚把也要打三十下）。』 趙州禪師問圓證堂的寮主（寺院的管理者）說：『香爐幾時成佛（香爐什麼時候成佛）？』 寮主進言說：『成佛久矣（成佛很久了）。』 趙州禪師說：『昨夜被虛空壓碎，你還知么（昨晚被虛空壓碎了，你知道嗎）？』僧人猶豫不決。 趙州禪師說：『脫空妄語漢（說空話的傢伙）。』（親口說出） 趙州禪師說覆庵禪師回來了，侍者在司中路迎接。 趙州禪師說：『你來得遲，將前面遠山與你作點心（你來晚了，把前面遠處的山給你當點心）。』侍者猶豫不決。（有人代答說：『這麼說，怎麼能抵消我遠道迎接的辛苦，拂袖便回。』） 趙州禪師用拄杖在侍者面前劃了一下說：『再加一分䞋錢（再給你一分賞錢）。』 侍者進言說：『也不得將別人家物作人情（也不能拿別人的東西來做人情）。』 趙州禪師說：『不但䞋錢，點心也消受不起（不僅賞錢，點心也承受不起）。』 有客人問：『士大夫（官員）可以學道嗎？』 趙州禪師說：『噫，難言之矣（唉，很難說啊）。士大夫不可學道乎（士大夫不可以學道嗎）？』 趙州禪師說：『噫，是何言歟（唉，這是什麼話）？』 客人驚異地說：『師半肯半不肯，何也（禪師您一半肯定一半否定，為什麼呢）？』 趙州禪師說：『吾明語子，世之言道者不一教，子問道於我（我明白告訴你，世上講道的人說法不一，你向我問道）。』
【English Translation】 English version: If one cannot perform 'Da Gui Chu' (a type of arithmetic) and is learning 'Xiao Jiu Jiu' (simple multiplication tables), a monk asked: 'The myriad Dharma gates (countless methods of practice), the immeasurable wonderful meanings (profound principles), what is the first meaning (the highest truth)?' Zen Master Zhao Zhou said: 'Horizontal seven, vertical eight.' (Zen Master Zhao Zhou picked up his staff and said: 'Not horizontal seven, vertical eight.') A monk asked: 'What is the original face (the true self, unpolluted)?' Zen Master Zhao Zhou raised his fan to indicate: 'Do not call it a fan (do not be attached to appearances).' The monk bowed. Zen Master Zhao Zhou said: 'Clever monk.' (It seems like the monk himself is clever) A monk asked: 'When one cannot go forward and cannot go backward (when in a dilemma), what is the way out (the path to liberation)?' Zen Master Zhao Zhou said: 'Go forward to the Buddha hall, go backward to the toilet, why not (why can't you)?' (Someone said: 'Do not enter the Dharma hall.') Zen Master Zhao Zhou asked a monk: 'Before your parents were born, what were you?' The monk cupped his hands outwards and said: 'Everywhere, never hidden (filling the entire world, omnipresent).' Zen Master Zhao Zhou said: 'Everywhere, never hidden, why leaning towards that side (since it is everywhere, why leaning towards that side)?' The monk was speechless. (Someone answered on his behalf: 'Gone that way again.') Zen Master Zhao Zhou said: 'Why not say that I am pointing east and drawing west?' A monk came to visit, and Zen Master Zhao Zhou said: 'Thank you for coming from afar, I have nothing to offer, I will give you the five-room meditation hall to swallow in one gulp.' The monk said: 'The earth has no inch of land, what to swallow?' Zen Master Zhao Zhou said: 'So many people say that, even the broom handle should be beaten thirty times.' Zen Master Zhao Zhou asked the director of Yuan Zheng Hall (the manager of the monastery): 'When will the incense burner become a Buddha?' The director said: 'It has become a Buddha long ago.' Zen Master Zhao Zhou said: 'Last night it was crushed by emptiness, do you know?' The monk hesitated. Zen Master Zhao Zhou said: 'Empty talker.' (Said from his own mouth) Zen Master Zhao Zhou said that Zen Master Fu An had returned, and the attendant met him on the road. Zen Master Zhao Zhou said: 'You are late, I will give you the distant mountains in front as a snack.' The attendant hesitated. (Someone answered on his behalf: 'In that case, how can it offset my hard work of welcoming you from afar, I will turn around and leave.') Zen Master Zhao Zhou drew a line in front of the attendant with his staff and said: 'Add another share of reward money.' The attendant said: 'One should not use other people's things to do favors.' Zen Master Zhao Zhou said: 'Not only the reward money, but also the snack cannot be accepted.' A guest asked: 'Can scholars and officials study the Dao?' Zen Master Zhao Zhou said: 'Alas, it is difficult to say. Can scholars and officials not study the Dao?' Zen Master Zhao Zhou said: 'Alas, what are you saying?' The guest said in surprise: 'Master, you are half affirmative and half negative, why?' Zen Master Zhao Zhou said: 'I will tell you clearly, the world's speakers of the Dao have different teachings, you ask me about the Dao.'
。豈非了生脫死。見性成佛之道乎。此道不可以有心得。不可以無心求。離婁無以用其明。師曠無以用其聰。公輸子無以用其巧。甯武子無以用其愚。不能忘身。不可以學道。不能忘心。不可以學道。不能忘世。不可以學道。名不能忘。不可以學道。利不能忘。不可以學道。妻拏眷屬不忘。不可以學道。家園事業不忘。不可以學道。知見不忘。不可以學道。記習不忘。不可以學道。喜有靠傍。不可以學道。貪易畏難。不可以學道。而士大夫果能如是乎。然而舜何人也。予何人也。況佛稱兩足尊。士大夫非福慧具有之人乎。倘把智慧不向他處唐喪。猛看破此身虛幻。一息不來。即便敗壞。此身尚爾無可把捉。身外更有何可留戀。努力向天地未成。人物未立。自己身心亦無之前。一回證自廣大性體。方知自性本自清凈。本自具足。本自不生滅。自天子以至於庶人。無一不宜為。無一不可到。豈士大夫而云不可學道哉。客問何等士大夫易於學道。曰具足三事者。易於學道。何等三事。一知有三世。若不知有過現未來。則上者勉為聖賢而不高遠。下者尋常修省尚未必能。況。可與言出世之道。二者知畏三世。知而不畏。與不知者相去無幾。三者知了三世。畏而不了。終被三世之所籠絡。所言知者。灼見性滅論之謬。眼見耳聞。
【現代漢語翻譯】 現代漢語譯本： 這難道不是了脫生死，見性成佛的途徑嗎？這條道路不能以有心得之心去對待，也不能以無心之心去追求。離婁（傳說中的視力極好的人）無法用他的視力，師曠（春秋時期晉國的樂師）無法用他的聽力，公輸子（即魯班，著名的工匠）無法用他的技巧，甯武子（春秋時期衛國的大夫，以裝傻著稱）無法用他的愚笨。不能忘記自身，就不能學道；不能忘記自己的想法，就不能學道；不能忘記世俗，就不能學道；名聲不能忘記，就不能學道；利益不能忘記，就不能學道；妻子兒女不能忘記，就不能學道；家園事業不能忘記，就不能學道；已有的知識見解不能忘記，就不能學道；已經習慣的思維方式不能忘記，就不能學道；喜歡有所依靠，就不能學道；貪圖安逸害怕困難，就不能學道。而士大夫真的能夠做到這樣嗎？然而舜是什麼樣的人？我是什麼樣的人？何況佛被稱為兩足尊（佛的尊稱，指福慧兩足），士大夫難道不是福慧兼備的人嗎？如果把智慧不浪費在其他地方，猛然看破此身虛幻不實，一口氣不來，這個身體立刻就會敗壞。這個身體尚且無法把握，身外之物還有什麼值得留戀的呢？努力向天地未形成，萬物未產生，自己的身心也還不存在之前去追溯，一旦證悟到自身廣大的性體，才知道自性本來就是清凈的，本來就是具足一切的，本來就是不生不滅的。從天子到普通百姓，沒有誰不適合修道，沒有誰不能達到（成佛的境界），難道士大夫就說不能學道嗎？ 客人問：什麼樣的士大夫容易學道？ 回答說：具備三件事的人，容易學道。 什麼三件事？ 一是知道有三世（過去、現在、未來）。如果不知道有過去、現在、未來，那麼資質高的人勉強去做聖賢也達不到高遠的境界，資質低的人平常的自我反省尚且未必能做到，更何況能和他們談論超脫世俗的道理呢？二是知道敬畏三世。知道卻不敬畏，和不知道的人相差無幾。三是知道了解三世。敬畏卻不瞭解，最終會被三世所束縛。所說的知道，是清楚地看到斷滅論的謬誤，親眼所見親耳所聞。
【English Translation】 English version: Isn't this the path to escape birth and death, and to realize one's nature and become a Buddha? This path cannot be approached with a mind seeking gain, nor can it be pursued with a mindless attitude. Li Lou (a legendary figure with exceptional eyesight) could not use his vision, Shi Kuang (a musician from the Jin state during the Spring and Autumn period) could not use his hearing, Gongshuzi (also known as Lu Ban, a famous craftsman) could not use his skill, and Ning Wuzi (a minister from the Wei state during the Spring and Autumn period, known for feigning foolishness) could not use his foolishness. One cannot learn the Dao if one cannot forget oneself; one cannot learn the Dao if one cannot forget one's mind; one cannot learn the Dao if one cannot forget the world; one cannot learn the Dao if one cannot forget fame; one cannot learn the Dao if one cannot forget profit; one cannot learn the Dao if one cannot forget wife and children; one cannot learn the Dao if one cannot forget home and career; one cannot learn the Dao if one cannot forget knowledge and views; one cannot learn the Dao if one cannot forget habitual thinking; one cannot learn the Dao if one likes to rely on something; one cannot learn the Dao if one is greedy for ease and afraid of difficulty. Can scholar-officials truly do this? Yet, what kind of person was Shun? What kind of person am I? Moreover, the Buddha is called the Two-Footed Honored One (a respectful title for the Buddha, referring to the perfection of both blessings and wisdom), are scholar-officials not people who possess both blessings and wisdom? If one does not waste wisdom elsewhere, and suddenly sees through the illusory nature of this body, once the breath ceases, this body will immediately decay. This body is already impossible to grasp, what else outside the body is worth clinging to? Strive to trace back to before heaven and earth were formed, before beings were established, before one's own mind and body even existed. Once one realizes one's own vast nature, one will know that one's self-nature is originally pure, originally complete, and originally neither born nor dies. From the emperor to the common people, there is no one who is not suitable to practice the Dao, no one who cannot reach (the state of Buddhahood). How can scholar-officials say that they cannot learn the Dao? A guest asked: What kind of scholar-officials are more likely to learn the Dao? The answer is: Those who possess three things are more likely to learn the Dao. What three things? First, knowing that there are three lifetimes (past, present, and future). If one does not know that there are past, present, and future lifetimes, then those of higher caliber will strive to be sages but will not reach a lofty state, and those of lower caliber may not even be able to do ordinary self-reflection, let alone discuss the path of transcending the world with them. Second, knowing to fear the three lifetimes. Knowing but not fearing is little different from not knowing. Third, knowing and understanding the three lifetimes. Fearing but not understanding will ultimately be trapped by the three lifetimes. What is meant by knowing is clearly seeing the fallacy of annihilationism, seeing and hearing with one's own eyes and ears.
多過現未來之感應。不可不信。今生所處之順逆。由於前生所為之善惡。今生所為之善惡。關乎後生所處之順逆。一當安分順受。二當防微杜漸。何以雲安分順受。今生仁而夭。貞而厲。皆系前生之因。無可怨尤。今生富而貪。壽而忍。皆感後世之果。無可僥倖。如是知者。具有學道氣分。所言畏者。猛念三際輪迴。相續不斷。一念之差。升沉頓異。且不獨惡可畏。而善亦未足恃。縱今生修為盡美。安知來生處順境而不迷乎。知此而不坐臥不安飲食無味者。未之有也。如是畏者。具有學道階梯。所言了者。三世之妄。本於一迷。由前世迷自本性。認物為己。以四大為身。以對境而生者為心。增長妄想妄業。故感今生妄身妄世。今世復迷自本性。認物為己。不知四大虛假。心本無生。則現在復多妄想妄業。而成來世妄身妄世。若欣慕從上佛祖無量劫來。吃盡千辛萬苦。覓得捷徑底法門。教人于身心世界未有以前。識自本性。則便本自無生。何滅之有。現在尚不可得。何過去未來之有。方知也無人。也無物。十方世界海中漚。一切聖賢如電拂。然後不妨乘自願輪。于無生死中示有生死。于無身世中示有身世。于無三際中示有三際。出沒卷舒。如同夢幻。求如是了者。方可以學道。官問學道如何不蹉路。曰善哉斯問。世之不
【現代漢語翻譯】 現代漢語譯本： 超越對現在、過去和未來的感知。不可不相信。今生所處的順境或逆境，是由於前生所做的善事或惡事。今生所做的善事或惡事，關係到後生所處的順境或逆境。一是應當安分順受，二是應當防微杜漸。 為什麼說安分順受呢？今生仁義卻夭折，貞潔卻遭遇災禍，都是前生的因果，沒有什麼可抱怨的。今生富有卻貪婪，長壽卻殘忍，都會感受到後世的惡果，沒有什麼可僥倖的。像這樣明白的人，就具有學道的資質。 所說的『畏』，是深深地想到三世輪迴，相續不斷。一念之差，上升或沉淪就會截然不同。而且不僅僅是惡事可怕，善事也不足以依賴。縱然今生修行盡善盡美，怎麼知道來生處在順境中而不迷惑呢？知道這些還不坐立不安、食不下咽的人，是沒有的。像這樣畏懼的人，就具有學道的階梯。 所說的『了』，是說三世的虛妄，都源於一時的迷惑。由於前世迷惑了自己的本性，認外物為自己，把四大（地、水、火、風）當作身體，把對外境而產生的東西當作心，增長虛妄的念頭和虛妄的行為，所以感得今生虛妄的身體和虛妄的世界。今生又迷惑了自己的本性，認外物為自己，不知道四大是虛假的，心本來就沒有產生。那麼現在又會增加虛妄的念頭和虛妄的行為，從而形成來世虛妄的身體和虛妄的世界。 如果羨慕學習從前的佛祖無量劫（kalpa，極長的時間單位）以來，吃盡千辛萬苦，尋找到的快速的法門，教人在身心世界還沒有產生以前，認識自己的本性，那麼本來就是沒有產生的，哪裡還有什麼可以消滅的呢？現在尚且不可得，哪裡還有過去和未來呢？這才知道既沒有人，也沒有物，十方世界如同大海中的水泡，一切聖賢如同閃電一般。然後不妨憑藉自己的願力，在沒有生死中示現生死，在沒有身世中示現身世，在沒有過去、現在、未來三際中示現三際，出現或隱沒，舒展或收卷，如同夢幻一般。尋求像這樣『了』的人，才可以學道。 官問：學道如何才不會走錯路？回答說：問得好啊！世上的不
【English Translation】 English version: Transcending the perception of present, past, and future. It is impossible not to believe. The favorable or adverse circumstances in this life are due to the good or bad deeds done in the previous life. The good or bad deeds done in this life are related to the favorable or adverse circumstances in the next life. One should be content and accept one's fate, and two should prevent problems before they arise. Why is it said to be content and accept one's fate? Being benevolent but dying young, being chaste but encountering misfortune, are all the results of causes from the previous life, and there is nothing to complain about. Being rich but greedy, living long but being cruel, will all feel the bad consequences in future lives, and there is nothing to be hoped for by chance. Those who understand this have the aptitude for learning the Dao (the Way). The 'fear' mentioned is deeply thinking about the cycle of reincarnation in the three periods of time (past, present, and future), which continues without interruption. A slight difference in thought can lead to drastically different outcomes of rising or falling. Moreover, it is not only bad deeds that are fearful, but good deeds are also not enough to rely on. Even if one's cultivation in this life is perfect, how can one know that one will not be deluded when in favorable circumstances in the next life? Those who know this and are still restless and unable to eat well do not exist. Those who fear in this way have the stepping stones to learning the Dao. The 'understanding' mentioned refers to the illusion of the three periods of time, which originates from a moment of delusion. Because in the previous life, one was deluded about one's own nature, mistaking external things for oneself, taking the four elements (earth, water, fire, and wind) as the body, and taking what arises in response to external objects as the mind, increasing false thoughts and false actions, so one feels the false body and false world in this life. In this life, one is again deluded about one's own nature, mistaking external things for oneself, not knowing that the four elements are false and that the mind is originally unborn. Then, in the present, one will increase false thoughts and false actions, thus forming the false body and false world in the next life. If one admires and learns from the Buddhas and patriarchs of the past, who have endured countless kalpas (kalpa, an extremely long unit of time) of hardships and found the quick method, teaching people to recognize their own nature before the body, mind, and world have arisen, then it is originally unborn, so what is there to eliminate? Even the present is unattainable, so where are the past and future? Only then does one know that there is neither person nor thing, the ten directions of the world are like bubbles in the sea, and all sages are like flashes of lightning. Then, one may as well rely on one's own vows to manifest birth and death in the absence of birth and death, to manifest body and world in the absence of body and world, and to manifest the three periods of time (past, present, and future) in the absence of the three periods of time, appearing or disappearing, stretching or contracting, like a dream. Seeking someone who has such 'understanding' is the only way to learn the Dao. An official asked: How can one learn the Dao without going astray? The answer is: A good question! The world's not
參涅槃堂里禪者。難乎其不蹉路矣。雖然。當今傳法者遍界。方等行慈。不擇凈穢。開闡無遮。度諸疑謗。先進者以廣接為心。後進者以易入為事。知名盛而實衰。辯名似而實非者。難道全無。敢謂罕有。吾言之。安足為人重。而可與子深言之也哉。客固請。曰如子之不以人廢言。吾姑與子漫言之。學道欲無首越之燕之嘆。第一鬚髮心諦當。或志小見近。圖作世間善人。只消讀治世聖賢之書。行治世聖賢之事。或遵行如來權教法門。助其修省。亦有益無損。若欲究竟出世無上妙道。當顓為生死始得。顓為生死。則博聞強記如慶喜。一問十答如香嚴。百鳥銜華如牛頭。千指繞座如夾山。尚須捨己從人。況降斯而下者乎。不為生死。必尚知見。此道不屬知見。不為生死。必務功能。此道不屬功能。不為生死。必慕豪放。此道不屬豪放。一尚知見。務功能。慕豪放。則非愚即狂。成魔落外。善因而招惡果。多自不顓為生死學道者而成。豈不一蹉永蹉哉。第二須工夫諦當。既為生死發心學道。可不返躬自省。果能具大根器。一聞千悟也未。若也未能。須參一句話頭。一日不透一日參。一月不透一月參。一年不透一年參。一生不透一生參。今生不透來生參。永無退失。永無改變。方謂之諦當工夫。參定一句話頭。便是斬知見稠林
【現代漢語翻譯】 現代漢語譯本 參訪涅槃堂里的禪者，很難不走錯路啊。即使如此，現在傳法的人遍佈各地，行方等慈悲，不選擇乾淨或污穢，開示闡明沒有遮攔，普度各種疑惑和誹謗。先入門的人以廣泛接引為心，后入門的人以容易進入為事。名聲很大而實際衰敗，辯論之名相似而實際錯誤的人，難道完全沒有嗎？我只敢說很少。我說的話，怎麼能被人重視，又怎麼能和你深入談論呢？客人堅持請求，說：『像您這樣不因為人而廢棄言論，我就姑且和您隨便說說。』學道想要沒有像燕國人那樣後悔的嘆息，第一必須發心真切恰當。如果志向小見識淺薄，只想做世間的善人，只需要讀治理世事的聖賢之書，做治理世事的聖賢之事。或者遵行如來權巧方便的教法，幫助自己修身反省，也有益處沒有壞處。如果想要究竟出世間無上的妙道，應當專心致志爲了生死才行。專心致志爲了生死，那麼即使博聞強記如阿難（Ananda，佛陀十大弟子之一，以記憶力超群著稱），一問十答如香嚴智閑（Xiangyan Zhixian，唐代禪僧，以開悟方式獨特而聞名），百鳥銜花如牛頭法融（Niutou Farong，唐代牛頭禪創始人，傳說有百鳥銜花供養），千指繞座如夾山善會（Jiashan Shanhui，唐代禪僧，以說法時聽眾眾多而聞名），尚且需要捨棄自己的見解，聽從他人的教導，更何況是資質比他們差的人呢？不爲了生死，必定崇尚知見。這個道不屬於知見。不爲了生死，必定致力於功能。這個道不屬於功能。不爲了生死，必定羨慕豪放。這個道不屬於豪放。一崇尚知見，致力於功能，羨慕豪放，那麼不是愚蠢就是瘋狂，成為魔或落入外道。善因而招致惡果，大多是從不專心致志爲了生死而學道的人造成的。豈不是一走錯就永遠錯了啊！第二必須功夫真切恰當。既然爲了生死發心學道，難道不應該反躬自省嗎？果真具備大的根器，能一聽就千悟嗎？如果還不能，必須參究一句話頭，一天不透徹就一天參究，一月不透徹就一月參究，一年不透徹就一年參究，一生不透徹就來生參究，永遠沒有退失，永遠沒有改變，才稱得上是真切恰當的功夫。參定一句話頭，便是斬斷知見的稠密森林。
【English Translation】 English version To visit a Chan practitioner in the Nirvana Hall is fraught with the danger of straying from the path. Nevertheless, those who transmit the Dharma are now everywhere, practicing impartial compassion, not discriminating between purity and defilement, openly expounding without obstruction, and delivering all from doubt and slander. Those who enter first take broad reception as their aim, while those who enter later take ease of entry as their concern. Are there truly none whose fame is great but whose substance is decayed, whose arguments seem correct but are actually wrong? I dare only say they are rare. What I say, how can it be valued by others, and how can I deeply discuss it with you? The guest insisted, saying, 'Since you do not reject words because of the person speaking them, I will venture to speak freely with you.' If you wish to avoid the regret of the man of Yan who acted too late, the first thing you must do is to make your aspiration true and appropriate. If your ambition is small and your vision narrow, merely aiming to be a good person in the world, then simply read the books of the sages who governed the world and do the deeds of the sages who governed the world. Or follow the expedient teachings of the Tathagata (Tathagata, one of the titles of the Buddha, meaning 'Thus Gone' or 'Thus Come'), assisting your self-cultivation and reflection, which will also be beneficial and without harm. If you wish to ultimately attain the unsurpassed and wonderful path of transcending the world, you must single-mindedly focus on the matter of birth and death. If you single-mindedly focus on birth and death, then even if you are as learned and retentive as Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory), able to answer ten questions with one, like Xiangyan Zhixian (Xiangyan Zhixian, a Chan monk of the Tang Dynasty, known for his unique way of enlightenment), with hundreds of birds carrying flowers like Niutou Farong (Niutou Farong, founder of the Niutou school of Chan in the Tang Dynasty, legend says hundreds of birds offered flowers to him), with a thousand fingers encircling the seat like Jiashan Shanhui (Jiashan Shanhui, a Chan monk of the Tang Dynasty, known for the large audience when he preached), you still need to abandon your own views and follow the teachings of others, let alone those whose abilities are inferior to theirs? If you do not focus on birth and death, you will surely value knowledge and views. This path does not belong to knowledge and views. If you do not focus on birth and death, you will surely strive for abilities. This path does not belong to abilities. If you do not focus on birth and death, you will surely admire unrestrainedness. This path does not belong to unrestrainedness. If you value knowledge and views, strive for abilities, and admire unrestrainedness, then you are either foolish or mad, becoming a demon or falling into external paths. Good causes leading to evil results mostly arise from those who do not single-mindedly focus on birth and death when learning the Way. Wouldn't that be a mistake that is forever a mistake! The second thing you must do is to make your effort true and appropriate. Since you have made the aspiration to learn the Way for the sake of birth and death, shouldn't you turn inward and examine yourself? Do you truly possess great capacity, able to understand a thousand things upon hearing one? If you are not yet able to do so, you must investigate a single 'hua tou' (hua tou, literally 'head of a word,' a key phrase or question used in Chan practice to trigger enlightenment), investigating it day after day if you do not penetrate it in a day, investigating it month after month if you do not penetrate it in a month, investigating it year after year if you do not penetrate it in a year, investigating it life after life if you do not penetrate it in this life, never retreating, never changing. Only then can it be called true and appropriate effort. Settling on the investigation of a single 'hua tou' is like cutting through the dense forest of knowledge and views.
之利刃。渡生死苦海之慈航。解雜毒入心之聖藥。指萬古迷津之導師。不集善而自集。不斷惡而自斷。不持戒而自戒。不習定而自定。不修慧而自慧。不課佛而自課。不誦經而即誦。不求生勝處而自生勝處。不求多善友而自多善友。本不求譽。亦莫可毀。如是顓一。如是精進。如是久遠。縱未發明。亦現在可為後學規模。將來必得佛祖心髓。儻名色為生死學道。而起傍疑求別助。生異見。多外鶩。憚艱辛。喜快便。管教百妄交集。其蹉可勝言哉。第三須悟處諦當。既顓為生死純一參究。必待工窮力極。時至理彰。命根斷。本來面目現。不疑生死。不疑古今。不墮坑落塹。不強作主宰。不認識神。不陷空豁。不涉矯亂。不入邪師圈繢。不犯明眼料簡。儻魚目為珠。瞌睡當死。以鹵莽承當為有力量。以硬差排為不疑。以粗放狂亂為大機大用。以顢頇為透脫無餘。竿頭宜進而不進。言句應參而不參。不煩穿鑿而穿鑿。不可抹殺而抹殺。入門一蹉。異解雜陳。所謂可痛哭流涕長太息者。非此類乎。第四須師承諦當。非但無真傳杜撰阿師。不可承虛接響。即沿流不斷者。亦須察其行實。不擔條斷貫索。謬自主張。蹉過師家相為處否。不孤負師家腦後深錐否。洞明從上綱宗否。不施為偏重。瞎人眼目否。若無真正作家宗師。為之打
瞎頂門眼。奪卻肘后符。則雖有實悟。自了則可。為人則禍生。儻若己見既偏。投人又謬。自方空豁。復向瞎棒瞎喝下。似水合水。如空合空。謬執金剛寶劍。斬盡一切為實。不知我王庫內。無如是刀。盲引眾生。江河日下。或自入處廉纖。沾著邪知惡解家滋味。邪毒入心。如油入面。更或不知錯認。漫云自肯。不受人究竟。謂之不被他轉卻。又或云。我見處是底。只要行履了。此等何足掛之齒頰。第五須末後諦當。末後一句。始到牢關。靈龜負圖。自取喪身之兆。不透末後牢關。而言得大機大用。不透末後牢關。而言具本分草料。其不為粗惡狂徒者鮮矣。不透此關。有正悟者。猶可謂一時唱導之師。如無正悟。不知有此關者。其于古人蔘悟。與悟後重疑。不移前作后。指悟為迷者鮮矣。謗先聖誤後人。皆由不知向上一關。可不畏懼乎。自利不全。利人不足。皆由不知向上一關。可不惕厲乎。第六須修道諦當。雖發心諦當。工夫諦當。悟處諦當。師承諦當。末後透脫諦當。更須自己覺察。是頓悟頓修根器否。是果地善知識否。打成一片。速于香林否。不走作。過涌泉否。現業流識淨盡否。事事無礙否。行解相應。名之為祖。試看先宗。是何標格。第七須為人諦當。不可實法與人。不可騙人云。有方便助汝易入。不可教
人不參死話頭。決要人真參。決要人實悟。決要人悟后達向上關棙。決以見性謂之悟。不可輕意牢籠人。於人認識之謬。哄云有省。於人向念未生時認妄為真。印云有入。圖一時門庭熱鬧。不顧展轉誤賺。邪法縱橫。病發於此。寧絕嗣。不亂傳。方謂之為人諦當。前六種不諦當則自錯。后一種不諦當則錯人。良藥苦口。忠言逆耳。憐子請之誠而示之。甚弗輕以語人 示𡿄侍司。在堂中不要學佛學法。辯古明今。當毒眼孤𥊼。無佛無祖。無人無己。放出蓋天蓋地誌氣來。東拂于逮橫身。西瞿耶尼展腳。南贍部洲啜飯。北郁單越撒溺。語默超越常情。動止迥殊舊習。天神捧華無路。人鬼覷捕無門。果能如是。不變不雜。等閑舉起鈍刀子。也能殺。也能活。也能照人肝膽。也能稱人伎倆。把從上千七百老古錐遺下一言半句。或是作家相見。或是出格提持。或嚴密。或危險。或泥中有刺。或沙里無油。或人目為誵訛。或人目為奇特。千岐萬別。駭狀奇音。逢著個鈍刀子。自然如庖丁之解牛。由基之繞樹。豈他穿窬擔板。亂統支離者可同年而語哉。然猶未也。並知山僧與么庭訓。亦是憐兒不覺丑。方是有氣性衲子。祖師云。行解相應。名之曰祖。又曰。明道者多。行道者少。如斯料簡。豈是等閑。今時有等無忌憚者。擬為佛祖苗
【現代漢語翻譯】 現代漢語譯本： 不要讓人只是停留在口頭上的『死話頭』（沒有實際意義的禪語）。一定要讓人真正地參悟，一定要讓人確實地領悟，一定要讓人在領悟之後，能夠通達向上提升的關鍵。一定要以見到自性（本性）才稱之為悟。不可輕易地用似是而非的理解來束縛人，把人們認識上的謬誤，哄騙說是開悟。在人們念頭尚未生起時，就將虛妄認作真實，就印證說已經入門。只圖一時的門庭熱鬧，不顧輾轉地誤導欺騙，導致邪法橫行，弊病就由此產生。寧可斷絕後嗣，也不可胡亂傳法。這才能稱得上是為人真正負責。前面六種不負責任的做法會使自己犯錯，後面一種不負責任的做法會使別人犯錯。良藥苦口利於病，忠言逆耳利於行。愛護弟子就要真誠地教導他們，不要輕易地告訴別人——這是對𡿄侍司的開示。 在禪堂中不要學習佛學理論，不要辯論古今是非。應當像毒眼龍一樣，獨立特行，心中既沒有佛，也沒有祖師，既沒有人，也沒有自己。放出蓋天蓋地的志氣來。東邊一拂就到了于逮（Purva-videha，東勝身洲），橫身而臥；西邊一展腳就到了瞿耶尼（Apara-godaniya，西牛賀洲）；南贍部洲（Jambudvipa，我們所居住的洲）吃飯；北郁單越（Uttara-kuru，北俱盧洲）撒尿。言語和沉默都超越常情，行動和靜止都迥異於舊習。天神想來獻花也沒有道路，人鬼想來窺探捕捉也沒有門路。如果真能做到這樣，不變質，不混雜，隨便拿起一把鈍刀子，也能殺人，也能救人，也能照亮人的肝膽，也能衡量人的才能。把從前一千七百位老前輩遺留下來的隻言片語，或是行家的見面禮，或是超格的提攜，或是嚴密，或是危險，或是泥中有刺，或是沙里無油，或是人們認為是荒謬的，或是人們認為是奇特的，千差萬別，怪異的形狀和聲音，遇到一把鈍刀子，自然就像庖丁解牛一樣，像由基射箭繞樹一樣。難道是那些穿墻打洞、胡亂拼湊、支離破碎的人可以相提並論的嗎？然而，這還不夠。並且要知道山僧我這樣庭訓，也是憐愛孩子而不覺得他醜陋。這才是具有氣概的衲子（僧人）。祖師說：『修行和理解相應，才能稱之為祖。』又說：『明白道理的人多，實棧道理的人少。』像這樣的選擇，難道是隨便說說嗎？現在有些肆無忌憚的人，想成為佛祖的苗子。
【English Translation】 English version: Do not let people dwell on mere 'dead words' (meaningless Zen phrases). It is imperative that people truly engage in Chan practice, genuinely realize enlightenment, and after enlightenment, be able to penetrate the crucial points for upward progress. It is essential to consider seeing one's own nature (true nature) as enlightenment. Do not lightly confine people with superficial understandings, deceiving them into thinking they are enlightened when they have only recognized errors. Affirming that they have entered the path when they mistake delusion for truth before thoughts even arise. Seeking only temporary popularity, disregarding the consequences of misleading and deceiving, leading to the rampant spread of heterodox teachings, and illnesses arise from this. Rather sever the lineage than transmit the Dharma carelessly. Only then can one be considered truly responsible. The first six irresponsible actions cause oneself to err, while the last irresponsible action causes others to err. Good medicine tastes bitter, but it cures illness; honest advice is unpleasant to the ear, but it benefits conduct. If you cherish your disciples, teach them sincerely and show them the way. Do not lightly tell others—this is an instruction to the attendant. In the Zen hall, do not study Buddhist theories, do not debate about the rights and wrongs of the past and present. One should be like a dragon with piercing eyes, independent and unique, with neither Buddha nor patriarch in mind, neither person nor self. Unleash an ambition that covers the heavens and the earth. With a single flick, reach Purva-videha (East Videha Continent), lying down; with a stretch of the leg, reach Apara-godaniya (West Godaniya Continent); eat rice in Jambudvipa (the continent we inhabit); urinate in Uttara-kuru (North Kuru Continent). Speech and silence transcend ordinary emotions, actions and stillness are vastly different from old habits. Even the gods cannot find a way to offer flowers, and ghosts cannot find a way to spy and capture. If one can truly do this, without changing or mixing, casually picking up a dull knife, one can kill, one can save, one can illuminate people's hearts, and one can measure people's talents. The words and phrases left behind by the seventeen hundred old masters, whether it is the greeting of experts, or the extraordinary guidance, whether it is strict, or dangerous, whether there are thorns in the mud, or no oil in the sand, whether people consider it absurd, or people consider it peculiar, with thousands of differences, strange shapes and sounds, encountering a dull knife, it will naturally be like a butcher dissecting an ox, like Youji shooting arrows around a tree. How can those who drill holes in walls, haphazardly piece things together, and are fragmented be compared? However, this is still not enough. And know that this mountain monk's (referring to the speaker himself) courtyard instruction is also like loving a child and not finding him ugly. This is what it means to be a monk with spirit. The patriarch said: 'Practice and understanding correspond, and this is called a patriarch.' He also said: 'Many understand the doctrine, but few practice it.' Such a selection is not casual. Nowadays, there are some unscrupulous people who want to become the seeds of Buddhas and patriarchs.
裔。得些見地。全不修省。難免道力不勝業力。又安望其透末後句。向上關哉。戒之勉之。康熙十四年八月初十日。命沐浴澡身。昧明時說偈曰。本自無生。今亦不滅。此是正說。余為魔說。端坐而逝。塔於半山之東塢庵。世壽六十二。臘四十。
京口夾山林皋本豫禪師
晚號晦夫。崑山陳氏子。十九脫白于姑蘇之堯峰。誦金剛經應無所住而生其心句有省。初參博山來。來曰。未入金籠貯。誰家野鳥兒。師曰。鶴有九皋翀碧漢。馬無千里不追風。來曰。運斤非郢。未免傷痕。師曰。祇如諸方豎拂揚眉。又得恁么邊事。來曰。片云橫海岳。樵子盡思歸。師曰。怪來巖下虎。特地暗驚人。次參密雲悟和尚。其日已晚。便問夜宿投人時如何。悟云。者里歇不得。師曰。豈無方便。悟拈拄杖。師接住一送云。看破也。便出。后參磬山修和尚。修問那裡來。師云武林。修云。怎知我者里。師云。臭名難瞞。修云。污汝耳。師便喝。修云。喝后何如。師云。猶是不知。修云。老僧不知。汝知個甚麼。師擬掌。修云。猶弄虛在。(相罵饒你接嘴)師禮拜。一日修云。今時學人著實用心。所以法門寥落。師云。雖然如是。大約過在知識。如黃龍南公。不得慈明和尚痛折。云何得知道出常情。修云。豈口傳耳授之所得耶。師
【現代漢語翻譯】 裔。獲得了一些見地。完全不反省自己。難免道力不勝過業力。又怎麼能期望他通透末後一句，突破向上之關呢。要以此為戒，努力修行啊。康熙十四年（1675年）八月初十日，命令沐浴凈身。拂曉時說偈語：『本來就沒有生，現在也不會滅。』這是正說，其餘的都是魔說。端坐而逝。塔建在半山之東塢庵。世壽六十二歲，僧臘四十年。
京口夾山林皋本豫禪師
晚年號晦夫。是崑山陳氏之子。十九歲在姑蘇的堯峰出家。誦讀《金剛經》中『應無所住而生其心』一句時有所領悟。最初參訪博山來禪師。來禪師說：『還沒進入金籠子，是誰家的野鳥啊？』禪師說：『鶴有九皋可以衝上碧漢，馬有千里之程不會不追逐風。』來禪師說：『運斤不是郢人，難免會留下傷痕。』禪師說：『那麼諸方叢林豎拂揚眉，又是什麼樣的邊事呢？』來禪師說：『一片云橫亙海岳，樵夫都想回家了。』禪師說：『怪不得巖下的老虎，特別地暗自驚人。』後來參訪密雲悟和尚。那天已經很晚了，便問：『夜宿投人時如何？』悟和尚說：『這裡歇不得。』禪師說：『難道沒有方便嗎？』悟和尚拿起拄杖。禪師接住一送，說：『看破了也。』便離開了。之後參訪磬山修和尚。修和尚問：『從哪裡來？』禪師說：『武林。』修和尚說：『怎麼知道我這裡？』禪師說：『臭名難瞞。』修和尚說：『污了你的耳朵。』禪師便喝斥。修和尚說：『喝斥之後如何？』禪師說：『還是不知道。』修和尚說：『老僧不知道，你知道個什麼？』禪師想要打他。修和尚說：『還在弄虛作假。』（互相謾罵饒你接嘴）禪師禮拜。一日，修和尚說：『現在學人著實用心，所以法門衰落。』禪師說：『雖然如此，大約過錯在於知識。』比如黃龍南公，不得慈明和尚痛加折磨，怎麼能知道超出常情呢？修和尚說：『難道是口傳耳授所能得到的嗎？』禪師
【English Translation】 A descendant. Gained some insights. Completely unreflective. Inevitably, the power of the Dao cannot overcome the power of karma. How can one expect him to penetrate the final phrase and break through the upward barrier? Take this as a warning and strive diligently. On the tenth day of the eighth month of the fourteenth year of Kangxi (1675), he ordered a bath and purification. At dawn, he spoke a verse: 'Originally there is no birth, and now there is no extinction.' This is the correct teaching; the rest is the teaching of demons. He passed away while sitting upright. His stupa was built at Dongwu Hermitage on the east side of the mountainside. His lifespan was sixty-two years, and his monastic age was forty years.
Chan Master Lin'gao Benyu of Jiashan, Jingkou
In his later years, he was known as Huifu. He was the son of the Chen family of Kunshan. At the age of nineteen, he left home at Yaofeng in Gusu. He had an awakening when reciting the line 'One should produce the mind that abides nowhere' from the Diamond Sutra. He initially visited Chan Master Boshan Lai. Lai said, 'Before entering the golden cage, whose wild bird are you?' The Chan master said, 'Cranes have the Nine Marshes to soar into the blue sky; horses that can travel a thousand miles will not fail to chase the wind.' Lai said, 'Using an axe is not like the artisan of Ying; it is inevitable that scars will remain.' The Chan master said, 'Then what kind of affair is it when the various monasteries raise whisks and raise eyebrows?' Lai said, 'A cloud stretches across the sea and mountains; woodcutters all think of returning home.' The Chan master said, 'No wonder the tiger under the cliff is especially secretly alarming.' Later, he visited Monk Miyun Wu. It was already late that day, and he asked, 'How is it when lodging for the night?' Monk Wu said, 'You cannot rest here.' The Chan master said, 'Is there no expedient?' Monk Wu picked up his staff. The Chan master took it and pushed it away, saying, 'I have seen through it.' Then he left. Later, he visited Monk Qingshan Xiu. Monk Xiu asked, 'Where do you come from?' The Chan master said, 'Wulin.' Monk Xiu said, 'How do you know about this place?' The Chan master said, 'A bad reputation is hard to hide.' Monk Xiu said, 'It sullies your ears.' The Chan master then shouted. Monk Xiu said, 'What is it like after the shout?' The Chan master said, 'Still I do not know.' Monk Xiu said, 'This old monk does not know; what do you know?' The Chan master intended to strike him. Monk Xiu said, 'Still feigning.' (Mutual abuse allows you to retort) The Chan master bowed. One day, Monk Xiu said, 'Nowadays, students are earnestly applying their minds, so the Dharma gate is declining.' The Chan master said, 'Although this is so, the fault mostly lies with the teachers.' For example, if Huanglong Nan'gong had not been severely tormented by Ciming, how could he have known how to transcend the ordinary? Monk Xiu said, 'Could it be obtained through oral transmission and ear instruction?' The Chan master
吐舌。又一日入室。修云。我疑你不會廓侍者與華嚴相會因緣。師云。不但和尚疑某甲。盡大地人疑某甲。修曰。盡大地人疑你則可。莫使老僧疑你。師曰。恁么則某甲罪過。修曰。只如興化與旻德賓主四喝。化曰。適才若是別人。三十棒一棒也饒不得。何故。為他會一喝不作一喝用。那裡是他會一喝不作一喝用處。師曰。放某甲別通個訊息。修曰。不要下語。師遂頌曰。賓主相逢縱奪家。喝下從云見活蛇。棒頭突出通無犯。豈作親承解撒沙。修然之 師開法中山石湫。乃過報恩謝法。修將如意付曰。此是老僧四十年用不盡底。將去揩磨。不得有忘。(如何是不忘)師秉如意入堂曰。者個是堂上老人。為豫上座作用不盡底公案。敢問有同相證用者么。良久擊板頭一下便出(雖然無人。也要板頭證明) 上堂。若論此事。心不可求。智不可學。捏斷百匝千重。于中下機一時飏卻。突出孤危。方教峻峭。都盧收拾將來。非心非色。非如非異。要用即用。要舍即舍。要行即行。要藏即藏。擬思一毫地。便落生死關頭。到者里作么生相救得。復曰。五蘊山頭自在身。瞭然物物應天真。頓教直下無思議。元要全分見本人。卓拄杖一喝 示眾。十五日已前。汝諸人放出山水。十五日已后。汝諸人坐斷柴頭。正當十五日。山僧看破汝
【現代漢語翻譯】 現代漢語譯本 吐舌。又一日，修禪師入室（方丈）。修禪師說：『我懷疑你不會廓侍者（指廓庵和尚，侍者是寺院中服侍僧人的職位）與華嚴（指《華嚴經》）相會因緣。』師（指石湫豫禪師）說：『不只是和尚您懷疑我，天下所有人都懷疑我。』修禪師說：『天下所有人都懷疑你還可以，不要讓老僧我懷疑你。』師說：『這樣說來，那就是我的罪過了。』修禪師說：『就像興化禪師（唐代禪師）與旻德禪師（唐代禪師）賓主四喝（禪宗用語，指雙方通過喝的方式進行禪機問答）。興化禪師說：剛才如果是別人，打三十棒，一棒也饒不了。為什麼？因為他會一喝卻不作一喝用。哪裡是他會一喝卻不作一喝用之處？』師說：『讓我另外通個訊息。』修禪師說：『不要下語（不要說話）。』師於是作頌說：『賓主相逢縱奪家，喝下從云見活蛇。棒頭突出通無犯，豈作親承解撒沙。』修禪師贊同他的見解。 師在中山石湫開法（開始弘揚佛法），於是去報恩寺感謝修禪師傳法之恩。修禪師將如意（一種象徵權力的法器）交給他說：『這是老僧我四十年用不盡的，拿去揩磨（比喻修行），不得有忘。（什麼是不得有忘？）』師拿著如意進入佛堂說：『這個是堂上老人（指修禪師），為豫上座（指石湫豫禪師自己）作用不盡的公案（禪宗用語，指禪師的言行或故事）。敢問有同相證用者么？』良久，敲了一下板頭就出來了。（雖然沒有人，也要板頭證明） 上堂（禪宗用語，指禪師登上法座說法）。若論此事，心不可求，智不可學。捏斷百匝千重（比喻經過無數次的思考和努力），于中下機一時飏卻（比喻放下一切執念）。突出孤危（比喻超越一切束縛），方教峻峭（比喻達到高深的境界）。都盧收拾將來（比喻將一切都掌握在手中），非心非色，非如非異（比喻超越一切二元對立）。要用即用，要舍即舍，要行即行，要藏即藏。擬思一毫地（比喻稍微動一點念頭），便落生死關頭（比喻陷入生死輪迴）。到這裡作么生相救得？復說：『五蘊山頭自在身，瞭然物物應天真。頓教直下無思議，元要全分見本人。』卓拄杖一喝。 示眾（向大眾開示）。十五日已前，汝諸人放出山水（比喻放縱自己的心性）。十五日已后，汝諸人坐斷柴頭（比喻收攝自己的心性）。正當十五日，山僧看破汝（比喻我已經看透了你們的心性）。
【English Translation】 English version He stuck out his tongue. Another day, Zen Master Xiu entered the room (abbot's chamber). Zen Master Xiu said, 'I suspect you don't understand the cause and condition of Attendant Kuo (referring to Abbot Kuoan; attendant is a position in the monastery serving the monks) meeting with the Avatamsaka (referring to the Avatamsaka Sutra).' The Master (referring to Zen Master Yu of Shiqiu) said, 'It's not just you, Reverend, who suspects me; everyone in the world suspects me.' Zen Master Xiu said, 'It's acceptable if everyone in the world suspects you, but don't let this old monk suspect you.' The Master said, 'In that case, it's my fault.' Zen Master Xiu said, 'Just like Zen Master Xinghua (Tang Dynasty Zen Master) and Zen Master Min'de (Tang Dynasty Zen Master) with their four shouts between guest and host (Zen term, referring to the exchange of Zen questions and answers through shouting). Zen Master Xinghua said, 'If it had been someone else just now, I wouldn't have spared them even one of the thirty blows. Why? Because he understands a shout but doesn't use it as a shout. Where is the place where he understands a shout but doesn't use it as a shout?'' The Master said, 'Let me communicate a different message.' Zen Master Xiu said, 'Don't speak.' The Master then composed a verse: 'Guest and host meet, seizing and yielding home, Under the shout, from the clouds, a living snake appears. The tip of the staff protrudes, passing through without offense, How can it be taken as personally receiving and scattering sand?' Zen Master Xiu agreed with his view. The Master began to propagate the Dharma at Shiqiu in Zhongshan, so he went to Bao'en Temple to thank Zen Master Xiu for transmitting the Dharma. Zen Master Xiu handed him a ruyi (a scepter symbolizing power) saying, 'This is what this old monk has used inexhaustibly for forty years; take it and polish it (metaphor for cultivation), and don't forget. (What is not forgetting?)' The Master entered the Dharma Hall with the ruyi and said, 'This is the old man in the hall (referring to Zen Master Xiu), a koan (Zen term, referring to the words and deeds or stories of Zen masters) that Yu Zuozuo (referring to Zen Master Yu of Shiqiu himself) cannot exhaust. May I ask if there is anyone who can testify to its use together?' After a long silence, he struck the head of the board once and left. (Even if there is no one, the head of the board must testify.) Ascending the Dharma Hall (Zen term, referring to the Zen master ascending the Dharma seat to preach). If we discuss this matter, the mind cannot seek it, and wisdom cannot learn it. Breaking through hundreds and thousands of layers (metaphor for countless thoughts and efforts), the inferior faculties are discarded at once (metaphor for letting go of all attachments). Protruding from isolation and danger (metaphor for transcending all constraints), then teaching steepness (metaphor for reaching a profound state). Gathering everything together (metaphor for grasping everything in hand), neither mind nor form, neither like nor different (metaphor for transcending all dualities). Use it when you want to use it, discard it when you want to discard it, act when you want to act, hide when you want to hide. If you think even a hair's breadth (metaphor for a slight movement of thought), you will fall into the gate of birth and death (metaphor for falling into the cycle of samsara). How can you be saved here? He then said, 'On the mountain of the five aggregates, the body is free, Clearly, everything responds to the heavenly truth. Suddenly teaching directly without thought, Originally wanting to fully see the original person.' He struck the staff and shouted. Instructing the assembly (giving instructions to the assembly). Before the fifteenth day, you all release the mountains and rivers (metaphor for indulging one's nature). After the fifteenth day, you all sit and cut off the firewood (metaphor for restraining one's nature). On the fifteenth day itself, this mountain monk sees through you (metaphor for I have seen through your nature).
諸人一著。要出出不得。要入入不得。出不得。入不得。火里眉毛烏歷歷。自家鼻孔急須參。碧眼胡僧恒面壁 師一日開山次。握枯藤于手。謂僧云。此是曹家女。僧云。卻少個謝家郎在。師曰。但得有女。何愁不郎。僧云。也要全完始得。師度藤與僧。擬接。師即擲下云。卻不相當(老眼無花) 僧問三更月落後。古殿燈殘。有一個沒面目人來。如何相見。師曰。笑殺人笑殺人。曰和尚笑個甚麼。師咄云。問頭也不識 僧問如何是諸佛出身處。師云。須彌倒卓半虛空。曰如何是透法身事。師云。猢猻吞大象 僧問如何是虛空。師云。你亦在里許。僧云。某甲不見虛空。師云。者瞎漢好與三十棒(為伊見有虛空) 示眾。石里壓油。水中取火。不是動轉勞人。祇貴當陽吐露。趙州老子太惺惺。切忌道青州布衫重七斤 僧問。明月堂前。花開枯木。是賓家句。主家句。師云。石女哭蒼天 僧問。天不蓋。地不載。甚處安身立命。師打出方丈。次日又問。某甲昨日吃棒。今日和尚痛否。師復打出。(不負來機)順治丙戌冬。預計逝日。說偈辭眾。窆全身於山門之右。天童忞禪師銘其塔。著有宗門誠范四卷。並語錄行世。
杭州南澗理安箬庵問禪師
吳江俞氏子。幼失恃。病甚。飲酒不自好。年十六。始自驚曰
【現代漢語翻譯】 現代漢語譯本 諸位參禪者，這裡有一個難題。想要出去卻出不去，想要進入卻進不去。出不去，進不去，就像烈火中的眉毛一樣清晰可見。要好好參究自己的鼻孔（指自性）。就像碧眼的胡僧（Bodhidharma，菩提達摩）一樣，常年面壁（參禪）。 箬庵問禪師有一天在開山的時候，手裡拿著一根枯藤，對僧人說：『這是曹家的女兒。』僧人說：『卻少一個謝家的郎君。』禪師說：『只要有女兒，何愁沒有郎君？』僧人說：『也要完全具備才行。』禪師把藤交給僧人，僧人想要接。禪師立刻扔下藤，說：『卻不相當。』（老眼昏花） 有僧人問：『三更月落之後，古殿里的燈也快要熄滅了，有一個沒有面目的人來了，如何相見？』禪師說：『笑死人，笑死人。』僧人說：『和尚笑什麼？』禪師呵斥道：『連問話的頭緒都不認識。』 有僧人問：『如何是諸佛出身的地方？』禪師說：『須彌山（Mount Meru）倒立，一半懸在空中。』僧人說：『如何是透法身的事？』禪師說：『猢猻吞大象。』 有僧人問：『如何是虛空？』禪師說：『你也在這裡面。』僧人說：『我看不見虛空。』禪師說：『你這瞎漢，該打三十棒。』（因為他認為有虛空存在） 禪師開示大眾：『從石頭裡榨油，從水中取火，這不是徒勞無功嗎？最重要的是當下坦誠地顯露自性。趙州（Zhaozhou Congshen）老和尚太清醒了，切忌說青州布衫重七斤。』 有僧人問：『明月堂前，花開在枯木上，這是賓家的句子，還是主家的句子？』禪師說：『石女哭蒼天。』 有僧人問：『天不覆蓋，地不承載，在哪裡安身立命？』禪師打出方丈。第二天又問：『我昨天捱了打，今天和尚痛嗎？』禪師又打出去。（不辜負來者的根機）順治丙戌年（1646年）冬天，預計到逝世的日子，說了偈語辭別大眾，將全身埋葬在山門的右邊。天童忞禪師為他的塔撰寫了銘文，著有《宗門誠范》四卷，以及語錄流傳於世。 杭州南澗理安箬庵問禪師 吳江俞氏的兒子，小時候就失去了母親，生病很嚴重，飲酒沒有節制。十六歲的時候，才開始警醒自己，說：
【English Translation】 English version A problem for you all. You want to get out, but you can't. You want to get in, but you can't. Can't get out, can't get in. Like eyebrows in the fire, clearly visible. You must earnestly investigate your own nostrils (referring to one's self-nature). Just like the blue-eyed barbarian monk (Bodhidharma), constantly facing the wall (in meditation). One day, while opening the mountain, Zen Master Ruo'an held a withered vine in his hand and said to the monk, 'This is the daughter of the Cao family.' The monk said, 'But lacking a son of the Xie family.' The Zen master said, 'As long as there is a daughter, why worry about not having a son?' The monk said, 'It must be complete.' The Zen master handed the vine to the monk, who tried to receive it. The Zen master immediately threw it down and said, 'Not suitable.' (Old eyes are blurred) A monk asked, 'After the moon sets in the third watch, and the lamp in the ancient hall is about to go out, if a faceless person comes, how should we meet?' The Zen master said, 'Laughable, laughable.' The monk said, 'What is the master laughing at?' The Zen master scolded, 'You don't even recognize the beginning of the question.' A monk asked, 'What is the place where all Buddhas originate?' The Zen master said, 'Mount Meru stands upside down, half suspended in the void.' The monk said, 'What is the matter of penetrating the Dharma body?' The Zen master said, 'A monkey swallows an elephant.' A monk asked, 'What is emptiness?' The Zen master said, 'You are also in it.' The monk said, 'I do not see emptiness.' The Zen master said, 'You blind fool, you deserve thirty blows.' (Because he believes that emptiness exists) The Zen master instructed the assembly: 'Squeezing oil from a stone, taking fire from water, isn't this a waste of effort? The most important thing is to reveal one's self-nature honestly and openly in the present moment. Old Master Zhaozhou (Zhaozhou Congshen) is too clear-headed, beware of saying that the blue cloth robe of Qingzhou weighs seven pounds.' A monk asked, 'In front of the Bright Moon Hall, flowers bloom on a withered tree, is this a guest's phrase or a host's phrase?' The Zen master said, 'A stone woman weeps at the azure sky.' A monk asked, 'Heaven does not cover, earth does not support, where should one settle down?' The Zen master struck him out of the abbot's room. The next day, he asked again, 'I was beaten yesterday, does the master hurt today?' The Zen master struck him out again. (Not failing the potential of the visitor) In the winter of the Bingxu year of the Shunzhi reign (1646), anticipating the day of his passing, he spoke a verse to bid farewell to the assembly, and his whole body was buried to the right of the mountain gate. Zen Master Tiantong Mi wrote an inscription for his pagoda, and he authored four volumes of 'Zongmen Chengfan' and his recorded sayings are circulated in the world. Zen Master Ruo'an Wen of Nanjian Li'an in Hangzhou The son of the Yu family of Wujiang, he lost his mother at a young age, was very ill, and drank immoderately. At the age of sixteen, he began to awaken himself, saying:
。奈何使身心無措足之地哉。奮志讀書。一日偶過山寺。見楞嚴經云。此身及心。外洎虛空。山河大地。咸是妙明真心中物。有疑。特走謁磬山修。教看父母未生前本來面目話。一日修與客立澗邊。提金剛經。師開口。修驀劄云。如何是其心。當時不覺自失。二十四歲。姻事苦逼。竟宵遁。至武林脫白。嘗夜跪佛燈下。單提父母未生前本來面目話不契。決計參方。聞金粟悟和尚在北禪。腰包趕入吳中。得蒙痛棒垂示。覆上磬山。又遇山茨際公。同在山中。五更聞得一陣風聲。疑情頓釋。目前凈裸裸地。了無一法當情。直是通身慶快。作偈云。千元萬妙隔重重。個里無私總不容。一種沒絃琴上曲。寒崖吹落五更風。呈似修。修云。元妙即不問。如何是不隔底句。擬對被棒。者里卻又去不得。修見師疑滯。示一頌云。千波萬浪隔重重。識得源源處處通。根境脫然全體用。拈來物物始從容。看頌亦自了了。卻是臨機不得活脫自由。一日頌百丈並卻咽喉唇吻云。並卻咽喉唇吻。三人口闊一尺。夜半露柱相逢。橫吹無孔鐵笛。呈似修。修云。露柱還有口么。師云。熾然說。修云。道得一半。(夢也未夢見在。說甚一半)師云。和尚又如何。修云。此問復何來。當時被者一撥。直下如團熱鐵火相似。次日呈似修。修云。不得燒卻眉
毛。師便喝。修云。燒卻了也。師轉身云。看者老漢一場敗闕。方才不受人瞞 上堂。望剎竿便橫趨而過。猶是不唧𠺕漢。電影里穿針。弓弦上走馬。也須是個衲僧始得。匙挑不上底。如稻麻竹葦。千劄不回底。亦如稻麻竹葦。截斷天下舌頭即不問。如何是汝諸人全身獨脫句。舉拂子云。漫天網子百千重 上堂。我者里禪。無你諸人歇足處。無你諸人依傍處。無你諸人計較摶量處。直下如一團熱鐵火𦦨相似。你才擬歇足。燒卻腳跟了也。才擬依傍。燎卻眉毛了也。才擬計較摶量。自己早打失眼睛鼻孔了也。你若總不恁么。又有甚麼氣息。湊泊也湊泊他不得。躲避也躲避他不得。除是你猛烈提取始得。道個猛烈提取。已是蹉過多時也。到者里你諸人作么生。顧左右擲杖歸方丈 雪嶠信和尚至。問你是那邊。為甚麼又在者邊。師曰。一點墨水。兩處成龍。(念話社家。有甚麼氣息)信曰。不會興雲作霧在。師曰。今日放大師過。茶次。信曰。我平日只教人誦金剛經。師曰。多少人錯會大師意。信曰。直饒不錯會。大遠在。師曰。大師莫瞞人好。山門前行次。見狗子吠。信曰。者無佛性底東西。師曰。卻搔著大師癢處。信大笑。師亦大笑。大眾作禮次。信左右顧視。眾佇立。信曰。都是老實頭。師曰。大師面前。誰敢出手
【現代漢語翻譯】 現代漢語譯本 毛。 師父便大喝一聲。 修行者說：『燒掉了也。』 師父轉身說：『看我老漢一場失敗。剛才不被人欺騙。』 上堂說法。 望見剎竿便橫著走過去，仍然不是個明白人。 在電影般快速的時間裡穿針，在弓弦上跑馬，也必須是個真正的僧人才行。 用勺子挑不起來的，多如稻麻竹葦。 千次刺探也不回頭的，也如稻麻竹葦。 截斷天下人的舌頭暫且不問， 什麼是你們諸位全身獨脫的句子？ 舉起拂塵說：『漫天都是重重疊疊的網。』 上堂說法。 我這裡的禪，沒有你們諸位可以歇腳的地方，沒有你們諸位可以依靠的地方，沒有你們諸位可以計較思量的地方。 直接就像一團熾熱的鐵火一樣。 你才想要歇腳，就燒掉你的腳跟了。 才想要依靠，就燒掉你的眉毛了。 才想要計較思量，自己早就丟失了眼睛鼻孔了。 你們如果總是不這樣，又有什麼氣息？ 湊合也湊合不了它，躲避也躲避不了它。 除非你猛烈地提起來才行。 說道猛烈地提起來，已經是錯過很多時候了。 到了這裡你們諸位做什麼？ 環顧左右，扔掉拄杖，回到方丈室。 雪嶠信和尚來到。 問：『你是從那邊來的？ 為什麼又在這裡？』 師父說：『一點墨水，兩處成龍。（念話社家，有什麼氣息？）』 信和尚說：『不會興雲作霧嗎？』 師父說：『今日放過大師。』 茶歇時，信和尚說：『我平日只教人誦《金剛經》。』 師父說：『多少人錯會了大師的意。』 信和尚說：『即使不錯會，也差得很遠。』 師父說：『大師莫要瞞人才好。』 在山門前行走時，看見狗叫。 信和尚說：『這沒有佛性的東西。』 師父說：『卻搔著大師的癢處。』 信和尚大笑，師父也大笑。 大眾行禮之後，信和尚左右顧視，眾人站立不動。 信和尚說：『都是老實頭。』 師父說：『大師面前，誰敢出手？』 （雪嶠信和尚，雪嶠是他的號，信是法名；金剛經，佛教經典）
【English Translation】 English version Mao. The master then shouted. The practitioner said, 'It's burned away.' The master turned around and said, 'Look at this old man's defeat. Just now, I was not deceived.' Ascending the hall to preach. Seeing the flagpole and walking across it, one is still not an enlightened person. Threading a needle in the time of a lightning flash, riding a horse on a bowstring, one must be a true monk. That which cannot be picked up with a spoon is as numerous as rice, hemp, bamboo, and reeds. That which does not turn back after a thousand probes is also like rice, hemp, bamboo, and reeds. Cutting off the tongues of all people in the world is not asked for now, what is the phrase of your complete and independent liberation? Raising the whisk, he said, 'The nets cover the sky in hundreds and thousands of layers.' Ascending the hall to preach. The Chan (Zen) here has no place for you all to rest your feet, no place for you all to rely on, no place for you all to calculate and ponder. It is directly like a ball of hot iron fire. If you try to rest your feet, it will burn your heels. If you try to rely on it, it will scorch your eyebrows. If you try to calculate and ponder, you will have already lost your eyes and nostrils. If you are not always like this, what breath is there? You cannot reconcile with it, you cannot avoid it. Unless you fiercely extract it. Saying 'fiercely extract it' is already too late. What do you all do here? Looking left and right, throwing away the staff, and returning to the abbot's room. When Xueqiao Xin (Xueqiao is his style name, Xin is his Dharma name) arrived, he asked, 'Where are you from? Why are you here again?' The master said, 'A drop of ink, forming dragons in two places. (Speaking of the poetry society, what breath is there?)' Xin said, 'Can't you stir up clouds and make mist?' The master said, 'Today, I will let the master pass.' During the tea break, Xin said, 'I usually only teach people to recite the Diamond Sutra (a Buddhist scripture).' The master said, 'How many people have misunderstood the master's intention.' Xin said, 'Even if they don't misunderstand, it's still far away.' The master said, 'Master, it's better not to deceive people.' Walking in front of the mountain gate, he saw a dog barking. Xin said, 'This thing has no Buddha-nature.' The master said, 'But it scratches the master's itch.' Xin laughed loudly, and the master also laughed loudly. After the assembly made obeisance, Xin looked around, and the assembly stood still. Xin said, 'They are all honest heads.' The master said, 'In front of the master, who dares to make a move?'
山茨禪師問。釋迦掩室。凈名默然。盡屬化門邊事。不落今時。請師道一句。師曰。未問已前答了也。曰阿誰證明。師曰。十字街頭廖鬍子。又問先師不了事。你我共知。作么生與先師了卻。師曰。蒼天中更添冤苦。曰非兄不委。師曰。逢人切忌錯舉。又問。十年同學唱。拍板不相離。此去理安。兄還見我否。師曰。無人處斫額相望。曰渠無面目。望個甚麼。師曰。草賊大敗。問拈椎豎拂即且置。斬新條令道將來。師曰。一掌一握血。曰須老兄始得。師曰。是我罪過。又問談元說妙。先哲所訶。瞬目揚眉。今時禪弊。去此二途。如何是兄的的為人處。師曰。我不教壞人家男女。曰忒煞婆心。師曰。龍蛇易辯。衲子難瞞 僧問。大悲千手眼。那只是正眼。師云。急水灘頭下釣絲 僧問。對面不識時如何。師云。刀斧斫不開。問如何是法身三種病。師曰。灸瘡瘢。曰如何二種光。師曰。覷著則瞎 天童和尚至師領眾出迎云。遠離太白。來到錢塘。道路炎蒸。請師暫駐。尚劈脊棒云。者里是甚麼所在。師云。恁么則千峰勢到岳邊止。萬派聲歸海上消。尚又打一棒。師約住拄杖云。請和尚尊重。尚收拄杖。師云。大眾禮拜。眾禮拜。師近前人事。(者兩棒不愧臨濟兒孫)黃司理海岸居士相訪。云幾時到者里。師云。臘月二十。
【現代漢語翻譯】 現代漢語譯本 山茨禪師問：『釋迦牟尼佛在毗耶離城閉門不出，維摩詰居士保持沉默，這些都屬於教化眾生的方便法門，不適用于現在。請禪師用一句話來點明要旨。』禪師回答：『你還沒問我就已經回答了。』山茨禪師說：『誰來證明呢？』禪師說：『十字路口的廖鬍子。』 又問：『先師未了之事，你我都知曉。如何才能替先師了卻此事？』禪師說：『在蒼天之中更增添冤屈和痛苦。』山茨禪師說：『不是同道之人不能理解。』禪師說：『遇到人切記不要隨便亂說。』 又問：『我們十年同學一起唱和，拍板從不離手。這次去理安，師兄還會再見到我嗎？』禪師說：『在無人之處，只能互相望著額頭。』山茨禪師說：『他沒有面目，望什麼呢？』禪師說：『草寇大敗。』 問：『舉起木椎、豎起拂塵暫且不談，請說出全新的條令。』禪師說：『一掌一握都是血。』山茨禪師說：『必須是老兄才能做到。』禪師說：『是我的罪過。』 又問：『談論玄妙的道理，是先哲所呵斥的；眨眼揚眉，是當今禪宗的弊病。去除這兩種途徑，什麼是師兄你真正為人處世的地方？』禪師說：『我不教壞人家的男女。』山茨禪師說：『真是太婆婆媽媽的心腸了。』禪師說：『龍和蛇容易分辨，出家修行的人卻難以欺瞞。』 僧人問：『大悲千手眼（觀世音菩薩的化身），哪個才是正眼？』禪師說：『在湍急的河灘上下釣絲。』 僧人問：『對面相見卻不認識，該怎麼辦？』禪師說：『刀斧也砍不開。』 問：『什麼是法身（佛的真身）的三種病？』禪師說：『灸瘡的疤痕。』問：『什麼是二種光？』禪師說：『看著就會瞎。』 天童和尚來到，禪師帶領眾人出門迎接，說：『遠離太白山，來到錢塘，道路炎熱，請禪師暫時休息。』天童和尚劈頭就是一棒，說：『這裡是什麼地方？』禪師說：『既然這樣，那麼千峰的氣勢到岳邊就停止了，萬派的聲音歸到海里就消失了。』天童和尚又打一棒，禪師用拄杖擋住，說：『請和尚尊重。』天童和尚收回拄杖，禪師說：『大眾禮拜。』眾人禮拜，禪師上前行禮。（這兩棒不愧是臨濟宗的子孫） 黃司理海岸居士來拜訪，問：『什麼時候到這裡的？』禪師說：『臘月二十（某年臘月二十）。』
【English Translation】 English version Shanzhi Zen master asked: 'Shakyamuni Buddha secluded himself in Vaisali, and Vimalakirti remained silent. These all belong to expedient methods of teaching and transforming beings, and are not applicable to the present time. Please, Master, use a single sentence to illuminate the essence.' The Zen master replied: 'I answered before you even asked.' Shanzhi Zen master said: 'Who will prove it?' The Zen master said: 'Liao Huzi at the crossroads.' He further asked: 'The unfinished business of the former master, you and I both know. How can we complete this matter for the former master?' The Zen master said: 'Adding more grievances and suffering in the blue sky.' Shanzhi Zen master said: 'Those who are not of the same path cannot understand.' The Zen master said: 'When you meet people, remember not to speak carelessly.' He further asked: 'We have been singing and harmonizing together for ten years, with the clapper never leaving our hands. This time going to Li'an, will my brother still see me?' The Zen master said: 'In a deserted place, we can only look at each other's foreheads.' Shanzhi Zen master said: 'He has no face, what is there to look at?' The Zen master said: 'The bandit army is utterly defeated.' He asked: 'Setting aside raising the mallet and raising the whisk, please speak of a brand new decree.' The Zen master said: 'Every palm and every grip is blood.' Shanzhi Zen master said: 'Only an elder brother can do it.' The Zen master said: 'It is my fault.' He further asked: 'Discussing profound principles is what the wise men of the past rebuked; winking and raising eyebrows are the ills of contemporary Zen. Removing these two paths, what is the true way of being and acting for you, brother?' The Zen master said: 'I do not corrupt other people's sons and daughters.' Shanzhi Zen master said: 'What a grandmotherly heart.' The Zen master said: 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.' A monk asked: 'The thousand hands and eyes of Great Compassion (Avalokiteśvara's manifestation), which is the true eye?' The Zen master said: 'Casting a fishing line in a rapid stream.' A monk asked: 'What should be done when facing each other but not recognizing?' The Zen master said: 'It cannot be cut open by knives and axes.' He asked: 'What are the three illnesses of the Dharmakaya (Buddha's true body)?' The Zen master said: 'The scars of moxibustion.' He asked: 'What are the two kinds of light?' The Zen master said: 'Looking at them will make you blind.' When Zen Master Tiantong arrived, the Zen master led the crowd out to greet him, saying: 'Having come from afar from Mount Taibai to Qiantang, the road is hot and humid, please rest here for a while, Zen Master.' Zen Master Tiantong struck him with a staff, saying: 'What kind of place is this?' The Zen master said: 'Since it is so, then the momentum of a thousand peaks stops at the foot of the mountain, and the sound of ten thousand streams disappears into the sea.' Zen Master Tiantong struck him again with the staff, and the Zen master blocked it with his staff, saying: 'Please respect, Zen Master.' Zen Master Tiantong withdrew his staff, and the Zen master said: 'The assembly bows.' The assembly bowed, and the Zen master stepped forward to pay his respects. (These two blows are worthy of the descendants of Linji) Layman Huang, the magistrate of the coast, visited and asked: 'When did you arrive here?' The Zen master said: 'The twentieth day of the twelfth month (of a certain year).'
士云。曾在那裡相會來。師云。忘卻了那。士云。曾在磬山相會。報恩相會。師云。當面蹉過。茶次。士舉五祖演因緣。問如何是下載清風。師云知音者少。(別云。更不說他)士云。非師不委。師云。且請喫茶。(別云。莫相帶累)士云。作家。師云。逢人切忌錯舉(別云屎臭氣) 吳宏度居士相訪。云弟子根鈍。師云。若鈍爭得到者里。(別云。將出鈍底來看)士云。求和尚開示。師云。今日新到。放居士三十棒 唐祈遠居士問。心不負人時如何。師劈面一掌。士禮拜。師云。若到諸方。切忌錯舉。一日因火起。士問。大地火起時如何。師云。看取眉毛。士云。還有燒不著底么。師掇轉身云。你不會我語 周臺公居士問。承教亦深明此事。奈日用打失處多。師云。還知日用有打失處么。士云知。師云。何曾打失(苦瓠云。打失了也。不見道知之一字眾禍之根。甜瓜云。何曾打失。不見道知之一字。眾妙之門。葫蘆子曰。你兩個未識根蒂在) 馮鎮臺孫明府請齋次。馮問。達磨西歸。因甚猶遺只履。師云。也要留個榜樣。(蓮別云。不妨疑著)馮為點首。孫云。祖師滅度了么。師云。若滅度。爭得今日鎮臺點首(蓮別云。阿誰恁么問) 僧問。如何是娘生褲。師垂一足。(別云。天陰沒處曬㫰)進云。娘未生時如何
【現代漢語翻譯】 現代漢語譯本： 士（居士）問：『我們曾在哪裡相會過？』 師（禪師）說：『你忘記了那個地方。』 士（居士）說：『我們曾在磬山相會過，也曾在報恩寺相會過。』 師（禪師）說：『你當面錯過了。』 喝茶的時候，士（居士）舉了五祖演禪師的因緣，問：『什麼是下載清風？』 師（禪師）說：『知音的人太少了。』（別云禪師說：『更不必說他。』） 士（居士）說：『如果不是師父，我不會明白。』 師（禪師）說：『請先喝茶。』（別云禪師說：『不要互相牽累。』） 士（居士）說：『真是大手筆。』 師（禪師）說：『遇到人最忌諱錯誤地舉薦。』（別云禪師說：『像屎一樣臭氣熏天。』） 吳宏度居士來拜訪，說：『弟子根器愚鈍。』 師（禪師）說：『如果愚鈍，怎麼能到達這裡？』（別云禪師說：『拿出你愚鈍的本來面目來看看。』） 士（居士）說：『請和尚開示。』 師（禪師）說：『我今天剛到，先打居士三十棒。』 唐祈遠居士問：『心裡不辜負別人的時候怎麼樣？』 師（禪師）劈面就是一掌。士（居士）禮拜。 師（禪師）說：『如果到了其他地方，切忌錯誤地舉薦。』 有一天，因為發生了火災，士（居士）問：『大地發生火災時怎麼樣？』 師（禪師）說：『看看你的眉毛。』 士（居士）說：『還有燒不著的東西嗎？』 師（禪師）轉過身說：『你不會我的話。』 周臺公居士問：『承蒙教誨，也深深明白了這個道理，但是日常生活中失去的地方很多。』 師（禪師）說：『還知道日常生活中有什麼失去的地方嗎？』 士（居士）說：『知道。』 師（禪師）說：『何曾失去？』（苦瓠禪師說：『已經失去了。沒聽說道「知」這個字是眾禍之根。』甜瓜禪師說：『何曾失去？沒聽說道「知」這個字是眾妙之門。』葫蘆子說：『你們兩個還不認識根本所在。』） 馮鎮臺（明朝官名）和孫明府（明朝官名）請師（禪師）齋飯的時候，馮鎮臺問：『達磨（Bodhidharma，禪宗始祖）西歸，為什麼還留下一隻鞋子？』 師（禪師）說：『也要留個榜樣。』（蓮禪師別解說：『不妨懷疑著。』） 馮鎮臺點頭稱是。 孫明府問：『祖師（Patriarch，指達摩）已經滅度了嗎？』 師（禪師）說：『如果滅度了，怎麼能有今天鎮臺點頭稱是？』（蓮禪師別解說：『是誰這樣問的？』） 僧人問：『什麼是娘生褲？』 師（禪師）垂下一隻腳。（別云禪師說：『天陰沒地方晾曬。』） 僧人進一步問：『娘未生時如何？』
【English Translation】 English version: A layman asked: 'Where have we met before?' The Master said: 'You have forgotten that place.' The layman said: 'We met at Qingshan and also at Bao'en Temple.' The Master said: 'You missed it right in front of your face.' During tea, the layman brought up the story of Zen Master Wuzu Yan, asking: 'What is downloading the clear breeze?' The Master said: 'There are too few who understand.' (Zen Master Bieyun said: 'No need to talk about him.') The layman said: 'If it weren't for the Master, I wouldn't understand.' The Master said: 'Please have some tea first.' (Zen Master Bieyun said: 'Don't drag each other down.') The layman said: 'Truly a great master.' The Master said: 'When meeting people, most avoid mistaken recommendations.' (Zen Master Bieyun said: 'Smells like shit.') Layman Wu Hongdu visited, saying: 'This disciple's root is dull.' The Master said: 'If it's dull, how could you have arrived here?' (Zen Master Bieyun said: 'Show me your dullness.') The layman said: 'Please, Master, enlighten me.' The Master said: 'I just arrived today; I'll give the layman thirty blows.' Layman Tang Qiyuan asked: 'What is it like when the heart doesn't fail people?' The Master slapped him in the face. The layman bowed. The Master said: 'If you go to other places, avoid mistaken recommendations.' One day, because a fire broke out, the layman asked: 'What is it like when the earth is on fire?' The Master said: 'Look at your eyebrows.' The layman said: 'Is there anything that can't be burned?' The Master turned around and said: 'You don't understand my words.' Layman Zhou Taigong asked: 'I have received your teachings and deeply understand this principle, but I lose it often in daily life.' The Master said: 'Do you still know that there are things lost in daily life?' The layman said: 'I know.' The Master said: 'What has ever been lost?' (Zen Master Kuhu said: 'It has already been lost. Haven't you heard that the word "knowing" is the root of all misfortune?' Zen Master Tiangua said: 'What has ever been lost? Haven't you heard that the word "knowing" is the gate to all wonders?' Hulu Zi said: 'You two don't recognize the root.') When Prefect Feng (Ming Dynasty official title) and Subprefect Sun (Ming Dynasty official title) invited the Master for a vegetarian meal, Prefect Feng asked: 'Bodhidharma (the first patriarch of Zen) returned west, why did he leave behind only one shoe?' The Master said: 'Also want to leave an example.' (Zen Master Lian offered a different interpretation: 'Might as well be suspicious.') Prefect Feng nodded in agreement. Subprefect Sun asked: 'Has the Patriarch (referring to Bodhidharma) already passed away?' The Master said: 'If he had passed away, how could the Prefect be nodding in agreement today?' (Zen Master Lian offered a different interpretation: 'Who asked that?') A monk asked: 'What are mother-born pants?' The Master lowered one foot. (Zen Master Bieyun said: 'No place to dry them on a cloudy day.') The monk further asked: 'What is it like before the mother is born?'
。師收起足(別云問爺去) 僧問。一貧徹骨寒時如何。師云。我有一件破衲頭。要便與你。(別云。脫下破衲頭)僧擬議。師云。穿不著非幹我事(別云褦襶子) 古石侍次。師問。你做甚麼工夫。石云。參三不是。師云。作么生參。石佇思。師與劈面掌。少頃。進方丈云。適來承和尚提挈。分明是個賊。師云。劍去久矣。汝猶刻舟。石擬議。師趁出 僧問。薰風自南來。殿閣生微涼。意旨如何。師曰。好個訊息。僧擬議。師以茶驀面潑 僧參。師問那裡來。僧云。天臺。師云。寒山逢拾得。拍手笑呵呵。是天臺語。不是天臺語。(蓮便喝。息云。向下文長。付在來日)僧擬對。師便喝。僧亦喝。師云。你看者瞎漢。僧擬議。師云。諸方頭破腦裂。者里自領出去 師上法堂。舉臨濟一喝不作一喝用。眾下語不契。(自代云。請和尚歸方丈)昱上座云。可笑今時人都作喝會。師云。你作么生會。昱云。看者老漢一場敗缺。便出。師呵呵大笑 七僧參。師云。更有一個。因甚不來。(蓮便喝)僧擬進語。師便喝。僧擬議。師打出 僧參。師云。那裡來。云五臺來。師云。文殊騎底獅子。如今還在么。僧云在。師云。在甚麼處。(蓮便掌)僧擬議。師與劈面掌 僧參。師云。一向在甚麼處撞頭磕額。僧無語。師云。無繩自
縛。去死十分 僧參。師云。那個是師子兒。僧便喝。師作怕勢。僧拂袖便出。師云。看腳下。僧又喝。師云。不通道 僧問。白雲出在青山裡。因甚青山卻被白雲遮。師云。山僧不曾眼花。問真金不怕火。因甚入火便镕。師云。瞎。(別云。須是我打你始得)問冤有頭。債有主。因甚桑樹著箭。柳樹出汁。師云。納盡敗闕。(別云。老僧切疑著)問如風吹水。自然成紋。祇如風未生時。紋在甚麼處。師云。露也。問大用現前。不存規則。因甚方木不投圓竅。師云。你是甚麼心行。(別云。莫存規則)問一切眾生皆順孝道。因甚土梟食母。師云。冤家路狹。(掌云。我與你一彈子)問啞子不說話。因甚吹笛又有字音。師云。切忌錯流傳。問春到人間無硬土。因甚枯木不開花。師云。手忙腳亂作么。問冬至一陽生。因甚天道愈寒。師曰。不許夜行。(別云。皮毛見解)問菩提本無樹。因甚一花開五葉。師云。你那裡得者訊息(別云。不道無樹。祇是無根) 二僧參。師問那裡來。僧云金粟。師云。我問你那裡來。僧云金粟。(息代云。和尚何不領話)師便打。問第二位云。同路么。云不同。師云。十方薄伽梵。一路涅槃門。為甚不同。僧禮拜。(息代云道甚麼)師亦打 僧參。師云。你喚甚麼。僧云初吐。師云。是日是
【現代漢語翻譯】 現代漢語譯本 縛。去死十分。僧參。師云：『哪個是師子兒？』（師子兒：比喻勇猛精進的修行者）僧便喝。師作怕勢。僧拂袖便出。師云：『看腳下。』僧又喝。師云：『不通道。』 僧問：『白雲出在青山裡，因甚青山卻被白雲遮？』師云：『山僧不曾眼花。』 問：『真金不怕火，因甚入火便镕？』師云：『瞎。』（別云：須是我打你始得） 問：『冤有頭，債有主，因甚桑樹著箭，柳樹出汁？』師云：『納盡敗闕。』（別云：老僧切疑著） 問：『如風吹水，自然成紋，祇如風未生時，紋在甚麼處？』師云：『露也。』 問：『大用現前，不存規則，因甚方木不投圓竅？』師云：『你是甚麼心行？』（別云：莫存規則） 問：『一切眾生皆順孝道，因甚土梟食母？』師云：『冤家路狹。』（掌云：我與你一彈子） 問：『啞子不說話，因甚吹笛又有字音？』師云：『切忌錯流傳。』 問：『春到人間無硬土，因甚枯木不開花？』師云：『手忙腳亂作么？』 問：『冬至一陽生，因甚天道愈寒？』師曰：『不許夜行。』（別云：皮毛見解） 問：『菩提本無樹，因甚一花開五葉？』（菩提：覺悟的智慧）師云：『你那裡得者訊息？』（別云：不道無樹，祇是無根） 二僧參。師問：『那裡來？』僧云：『金粟。』（金粟：指金粟如來，或金粟寺）師云：『我問你那裡來？』僧云：『金粟。』（息代云：和尚何不領話）師便打。 問第二位云：『同路么？』云：『不同。』師云：『十方薄伽梵，（薄伽梵：佛的尊號，意為有德、有名聲）一路涅槃門，（涅槃：佛教指超脫生死輪迴的境界）為甚不同？』僧禮拜。（息代云道甚麼）師亦打。 僧參。師云：『你喚甚麼？』僧云：『初吐。』師云：『是日是？』
【English Translation】 English version Bound. Ten parts to death. A monk came to consult the master. The master said, 'Which one is the lion cub?' (師子兒: Shī zi ér: metaphor for a brave and diligent practitioner) The monk then shouted. The master feigned fear. The monk flicked his sleeve and left. The master said, 'Watch your step.' The monk shouted again. The master said, 'I don't believe it.' A monk asked, 'White clouds emerge from the green mountains; why are the green mountains obscured by the white clouds?' The master said, 'This old monk's eyes are not failing.' Asked, 'True gold fears not fire; why does it melt when it enters the fire?' The master said, 'Blind.' (Another said: 'I must hit you first.') Asked, 'Wrongs have a head, debts have an owner; why does the mulberry tree get shot with an arrow, and the willow tree exude sap?' The master said, 'Pay up all the arrears.' (Another said: 'This old monk is deeply suspicious.') Asked, 'Like wind blowing water, naturally forming ripples; but when the wind has not yet arisen, where are the ripples?' The master said, 'Dew.' Asked, 'When great function manifests, rules are not adhered to; why does a square peg not fit into a round hole?' The master said, 'What is your state of mind?' (Another said: 'Do not adhere to rules.') Asked, 'All sentient beings follow the way of filial piety; why does the owl eat its mother?' The master said, 'Enemies meet on a narrow road.' (Slapping the table, said: 'I'll give you a pellet.') Asked, 'A mute person does not speak; why does playing the flute produce sounds?' The master said, 'Be careful not to misrepresent it.' Asked, 'When spring arrives, there is no hard earth; why do withered trees not bloom?' The master said, 'Why are you so flustered?' Asked, 'At the winter solstice, one yang arises; why does the way of heaven become colder?' The master said, 'No night travel allowed.' (Another said: 'Superficial understanding.') Asked, 'Bodhi originally has no tree; why does one flower bloom with five petals?' (菩提: Pútí: Bodhi, enlightened wisdom) The master said, 'Where did you get this news?' (Another said: 'It's not that there is no tree, but that there is no root.') Two monks came to consult the master. The master asked, 'Where are you from?' The monk said, 'Jinsu.' (金粟: Jīnsù: refers to Jinsu Tathagata or Jinsu Temple) The master said, 'I asked you where you are from?' The monk said, 'Jinsu.' (Xi substituted, saying: 'Why doesn't the master understand?') The master then hit him. Asked the second monk, 'Are you on the same path?' Said, 'Different.' The master said, 'The Bhagavan (薄伽梵: Bóqié fàn: Bhagavan, an epithet of the Buddha, meaning virtuous and famous) of the ten directions, the one path to Nirvana (涅槃: Nièpán: Nirvana, the state of transcending the cycle of birth and death); why are you different?' The monk bowed. (Xi substituted, saying: 'What did you say?') The master also hit him. A monk came to consult the master. The master said, 'What do you call it?' The monk said, 'First sprout.' The master said, 'Is it the day?'
月。僧擬議。(代云。非日非月)師云。有名無實漢 僧參。問不歷階級。請師相見。師便打。僧云。不虛枉見者員尊宿。師又打。僧禮拜。師云。前一棒且置。后一棒你作么生。僧擬對。(大好不落階級)師直打出 二僧參。一僧問。從上宗乘即不問。主賓相見事如何。師便打。僧云。人居大國方知貴。水到瀟湘一樣清。師又打云。你且領者棒。僧云。和尚得恁老婆心切。師復打。僧云。若不登樓望。焉知滄海深。師擲拄杖云。勘你不破。(勘破了也)又問第二位同行么。僧云是。師云。也放過不得。僧云。知音不在頻頻舉。師云。你試道個知音底句看。僧禮拜云。今日親見和尚。師云。恁么則放過。(麵皮多厚少)問猛虎入室時如何。師曰。冤家路狹。進云。擺尾搖頭去也。師云。者畜生性命也不顧 師一日舉古德垂語。我三十年前曾斷一人命根。而今日夜憂愁。如何免得。一僧下語云。射虎不真。徒勞沒羽。師問如何是真虎。僧作虎聲。師便打。僧云。賊過後張弓。師笑云。祇道得一半。首座云。某甲亦有一語。(心圓亦有一語)師云。如何。座云。洎合放過 問僧。既是師子。因甚被文殊騎。僧云。祇知文殊騎卻師子。不知師子騎卻文殊。師云。文殊騎卻師子。人人盡知。師子騎卻文殊。你向那裡見得。僧將
【現代漢語翻譯】 現代漢語譯本 僧人沉吟不決。（代答：既不是太陽也不是月亮） 師父說：『有名無實的傢伙！』 僧人蔘拜，問道：『不經歷階級，請問如何與師父相見？』 師父隨即打了他。僧人說：『果然沒有虛枉見到您這位尊宿。』 師父又打了他。僧人禮拜。師父說：『前一棒且放一邊，后一棒你作何理解？』 僧人想要回答。（真是好，沒有落入階級） 師父直接將他打出去。 兩位僧人蔘拜。一位僧人問道：『從上的宗乘暫且不問，主賓相見之事如何？』 師父隨即打了他。僧人說：『人居住在大國才知道尊貴，水流到瀟湘江一樣清澈。』 師父又打了他，說：『你且領會這一棒。』 僧人說：『和尚您真是婆婆媽媽。』 師父再次打了他。僧人說：『若不登上高樓遠望，怎知滄海有多深。』 師父扔掉拄杖說：『沒能勘破你！（已經勘破了）』 又問第二位僧人是否同行。僧人說是。師父說：『也放過不得。』 僧人說：『知音不必頻繁提起。』 師父說：『你試說一句知音的話看看。』 僧人禮拜說：『今日親眼見到和尚。』 師父說：『既然這樣就放過你。（臉皮真厚）』 問：『猛虎進入房間時該如何？』 師父說：『冤家路窄。』 僧人進言：『擺尾搖頭而去。』 師父說：『這畜生連性命也不顧了。』 師父一日引用古德的話說：『我三十年前曾斷一人命根，而今日夜憂愁，如何才能免除？』 一位僧人下語說：『射虎不真，徒勞無功。』 師父問：『如何是真虎？』 僧人作虎聲。師父便打了他。僧人說：『賊走後才張弓。』 師父笑著說：『只說對了一半。』 首座說：『我也有一句話。（心圓也有一句話）』 師父說：『如何？』 首座說：『不如放過。』 問僧人：『既然是師子（獅子），為何被文殊（文殊菩薩）騎？』 僧人說：『只知道文殊騎著師子，不知道師子騎著文殊。』 師父說：『文殊騎著師子，人人都知道。師子騎著文殊，你從哪裡見到的？』 僧人將...
【English Translation】 English version The monk hesitated. (Substituting: Neither sun nor moon) The Master said: 'A fellow with a name but no substance!' A monk paid respects and asked: 'Without going through stages, how can I meet the Master?' The Master immediately struck him. The monk said: 'Indeed, I have not seen you, venerable one, in vain.' The Master struck him again. The monk bowed. The Master said: 'Let's put aside the first blow. How do you understand the second blow?' The monk attempted to answer. (Excellent, not falling into stages) The Master directly struck him out. Two monks paid respects. One monk asked: 'The supreme vehicle from above is not questioned for now, but how about the matter of host and guest meeting?' The Master immediately struck him. The monk said: 'People living in a great country know its value, water flowing to the Xiangjiang River is equally clear.' The Master struck him again, saying: 'You should understand this blow.' The monk said: 'How nagging you are, Master!' The Master struck him again. The monk said: 'If you don't climb the tower to look far, how can you know the depth of the sea?' The Master threw away his staff, saying: 'I couldn't see through you! (Already saw through you)' He then asked the second monk if he came together. The monk said yes. The Master said: 'I can't let you off either.' The monk said: 'There's no need to mention a kindred spirit frequently.' The Master said: 'Try to say a sentence about a kindred spirit.' The monk bowed and said: 'Today I personally saw the Master.' The Master said: 'In that case, I'll let you go. (What thick skin!)' Asked: 'What should be done when a fierce tiger enters the room?' The Master said: 'Enemies meet on a narrow road.' The monk added: 'It wags its tail and shakes its head and leaves.' The Master said: 'That beast doesn't even care about its life.' One day, the Master quoted an ancient worthy, saying: 'Thirty years ago, I severed the root of one person's life, and today I am worried day and night, how can I avoid it?' A monk responded: 'Shooting a tiger without accuracy is a waste of feathers.' The Master asked: 'What is a real tiger?' The monk made a tiger's roar. The Master then struck him. The monk said: 'Drawing the bow after the thief has left.' The Master smiled and said: 'You only said half of it correctly.' The head monk said: 'I also have a word. (Xin Yuan also has a word)' The Master said: 'How so?' The head monk said: 'It's better to let it go.' Asked a monk: 'Since it is a Lion (Shizi), why is it ridden by Manjusri (Wenshu Pusa)?' The monk said: 'I only know that Manjusri rides the Lion, I don't know that the Lion rides Manjusri.' The Master said: 'Everyone knows that Manjusri rides the Lion. Where did you see the Lion riding Manjusri?' The monk will...
傍僧抱住云。看看。(別云。者畜生更𨁝跳)師云。瞎漢。不是者個道理 僧問。喚作竹篦則觸。不喚作竹篦則背。不得有語。不得無語。畢竟是個甚麼。師云。親言出親口。僧云。爭奈學人不會。師云。者里甚麼所在。說會不會。僧擬議。師喝出 師問佛朗。德山見僧入門便棒。臨濟見僧入門便喝。雪峰見僧入門便道是甚麼。睦州見僧入門便道現成公案放你三十棒。你道四大老。還有為人處也無。朗云。一場敗闕。師云。是你敗闕。是古人敗闕。朗云。鷂子過新羅。(別云兩重公案)師云。過後如何。朗拂袖便出。師云。早遲八刻 僧參。問單刀直入時如何。師便喝。僧亦喝。師又喝。僧復喝。師連喝兩喝。僧云。情知和尚有此兩喝。師便打。僧云。學人到者里。只得禮拜和尚。師云。納盡敗闕。僧又喝。師打出 沈燦如居士。自呈會得無字意。師云。聞說大潮山佛殿。昨夜被火焚了。是么。士愕然云。恐無此事。師云。趙州今日要來與你討命。士無語。師顧白涵居士云。白涵居士證明。決不放過你。白雲。求和尚慈悲。師拈起茶甌云。你為甚麼不吃 僧問。不落因果。因甚墮野狐身。師云。捶手哭蒼天。(別云落也)不昧因果。因甚卻脫野狐身。師云。入地獄如箭。(別云昧也)前百丈。后百丈。未審還有優劣也
無。師云。長憶江南三月里。鷓鴣啼處百花香。(別云一槌兩當)順治乙未夏。磬山解制后。師將方丈所有器皿。各具手書。分送諸方為遺念。乃杖錫出遊。至武康報恩掃塔。晤琇禪師。備托法門細大。預定逝期。於九月二十七日。行至吳江。寓應天寺。如期坐逝。宏覺木禪師為之銘塔。
南嶽綠蘿山茨際禪師
邗之通州李氏子。兒時。父遇相師云。爾子骨格太清。年未必永。乃舍之出家。初侍東隱若昧法師聽講。有會。禮辭。參方。謁金粟悟和尚。一見便問。客散堂空時如何。悟曰。是甚麼時節。師便喝。悟便打。師又喝。悟又打。師禮拜云。今日起動和尚。上磬山參修和尚。問昔日聞風。今日覿面一句。請師分付。修曰。你試道看。師便禮拜。修云。也當不得。師轉身便出 一日修問。只如百丈于馬祖喝下得個甚麼。師云。若有得。即鈍置馬祖也。修云。他道三日耳聾聻。師云。某亦不可更作野狐精見解。修乃休云 一日修問。古人道有句無句。子如何會。師云。石長無根草。山藏不動云。修云。如藤倚樹聻。師云。吾常於此切。修云。樹倒藤枯又作么生。師低頭而出 黃端伯司理請住東朋祖庭。師云。聞居士開先有省。推倒廬山。是否。士云。還見廬山么。師云。待你扶起。士云。乍喚東明。師云
【現代漢語翻譯】 現代漢語譯本： 師父說：『長久地憶念江南三月的美好，鷓鴣啼叫的地方，百花盛開，香氣四溢。』（別云一槌兩當）清朝順治乙未年（1655年）夏天，磬山禪師解除禁制后，將方丈內的所有器皿，各寫上手書，分送給各方作為留念。於是拄著錫杖出遊，到達武康報恩寺掃塔，會見了琇禪師，詳細地囑託了佛門中的大小事務，預先定下了逝世的日期。在九月二十七日，走到吳江，住在應天寺，如期坐化圓寂。宏覺木禪師為他撰寫了塔銘。
南嶽綠蘿山茨際禪師
是邗江通州李家的兒子。小時候，父親遇到相面的人說：『你的兒子骨骼清奇，但壽命未必長久。』於是把他捨棄出家。起初侍奉東隱若昧法師聽講，有所領會，於是告辭，開始參訪。拜謁金粟悟和尚，一見面便問：『客人散去，禪堂空空蕩蕩的時候，如何？』悟和尚說：『是什麼時候？』禪師便喝斥。悟和尚便打。禪師又喝斥。悟和尚又打。禪師禮拜說：『今天驚動了和尚。』後來到磬山參拜修和尚，問：『過去聽聞，今天見面一句，請師父分付。』修和尚說：『你試著說看。』禪師便禮拜。修和尚說：『也承擔不起。』禪師轉身便走。一天，修和尚問：『比如百丈禪師在馬祖的喝斥下得到了什麼？』禪師說：『如果有所得，就顯得馬祖遲鈍了。』修和尚說：『他說三日耳聾，怎麼樣？』禪師說：『我也不可以再作野狐精的見解。』修和尚於是作罷。一天，修和尚問：『古人說有句無句，你如何理解？』禪師說：『石上長不出有根的草，山中藏不住不動的云。』修和尚說：『如同藤蔓依附樹木怎麼樣？』禪師說：『我常常在此處體會。』修和尚說：『樹倒藤枯又該怎麼辦？』禪師低頭走了出去。黃端伯司理請他住持東朋祖庭。禪師說：『聽說居士開先有所領悟，推倒了廬山，是這樣嗎？』黃端伯說：『還看見廬山嗎？』禪師說：『等你扶起來。』黃端伯說：『乍然呼喚東明。』禪師說：
【English Translation】 English version: The Master said, 'Longing for the third month in Jiangnan, where the partridges sing and hundreds of flowers bloom with fragrance.' (Bieyun - One Hammer Strikes Two). In the summer of the Yiwei year of the Shunzhi reign (1655) of the Qing Dynasty, after Master Qingshan was released from his retreat, he wrote on each of the utensils in his abbot's room and sent them to various places as mementos. Then he went on a pilgrimage with his staff, arriving at Baoren Temple in Wukang to sweep the pagoda, where he met Chan Master Xiu. He entrusted him with all the important and minor matters of the Dharma gate and predetermined the date of his passing. On the twenty-seventh day of the ninth month, he arrived at Wujiang and stayed at Yingtian Temple, where he passed away in meditation as scheduled. Chan Master Hongjue Mu wrote the inscription for his pagoda.
Chan Master Ci Ji of Mount Luoluo in Nanyue
He was a son of the Li family in Tongzhou, Han. When he was a child, his father met a fortune teller who said, 'Your son's bones are too pure, his life may not be long.' So he gave him up to become a monk. Initially, he served Dharma Master Dongyin Ruomei, listening to lectures. Having some understanding, he bid farewell and began to visit various places. He paid homage to Abbot Wu of Jin Su, who asked him upon meeting, 'When the guests have dispersed and the hall is empty, what is it like?' Abbot Wu said, 'What time is it?' The Master then shouted. Abbot Wu then struck. The Master shouted again. Abbot Wu struck again. The Master bowed and said, 'Today I have disturbed the Abbot.' Later, he went to Mount Qing to visit Abbot Xiu, asking, 'In the past, I heard about it, today I see it face to face, please Master instruct me.' Abbot Xiu said, 'You try to say it.' The Master then bowed. Abbot Xiu said, 'I cannot bear it.' The Master turned around and left. One day, Abbot Xiu asked, 'For example, what did Baizhang get from Mazu's shout?' The Master said, 'If there is something to be gained, then Mazu would be made dull.' Abbot Xiu said, 'He said he was deaf for three days, how about that?' The Master said, 'I cannot make the interpretation of a fox spirit again.' Abbot Xiu then stopped. One day, Abbot Xiu asked, 'The ancients said there is a phrase and no phrase, how do you understand it?' The Master said, 'Stones do not grow grass with roots, mountains hide clouds that do not move.' Abbot Xiu said, 'What about vines relying on trees?' The Master said, 'I often experience this here.' Abbot Xiu said, 'What if the tree falls and the vine withers?' The Master lowered his head and walked out. The magistrate Huang Duanbo invited him to reside at the ancestral temple of Dongpeng. The Master said, 'I heard that the layman Kaixian had some understanding, pushing down Mount Lu, is that so?' Huang Duanbo said, 'Do you still see Mount Lu?' The Master said, 'Wait for you to lift it up.' Huang Duanbo said, 'Suddenly calling Dongming.' The Master said:
。作家作家。士休去。少頃。士問大師一向在甚麼處住。師云。居士道山僧即今在甚麼處住。士云。出此門不得。師云。居士還出得此門么。士擬議。師云。卻是居士出此門不得 住綠蘿上堂。山僧者里也不論元。也不論妙。也不論禪。也不論道。只要你們生死心破。生死心若不破。便是閻王老子面前吃鐵棒底公招。所以云參須實參。悟須實悟。閻羅大王。不怕多語。不勞久立。珍重 住南源示眾。諸方有元妙禪。有性理禪。有細膩禪。有逐日常進禪。有休去歇去禪。有大法小法禪。與人理會。與人咬嚼。山僧此間。且無如許多禪。只有遠祖百丈大智禪師。留得一把。鈍鐵鋤頭。逐日要人使用。使用得純熟。若到力忘於己。手忘於心。目前不見有可開之田。腳下不見有可立之地。忽然鋤轉山河大地百雜碎。露出當人雙眼睛。大眾。即今把柄在阿誰手裡。驀擲拄杖云。當陽拈出大家看 僧問。大死底人卻活時如何。師云。喚來與山僧洗腳。問如何是學人轉身處。師云。速禮三拜。如何是學人親切句。師云。分明記取 僧問。古人云三千里外逢人。不審逢甚麼人。師云。不是別人(別云不得錯舉) 崇禎戊寅。師登南嶽。愛祝融之勝。止擲缽峰下。結茅而居。蓋虎穴也。了不為意。桂林王聞而異之。親至問道。遣內臣侍候
【現代漢語翻譯】 現代漢語譯本： 作家作家（指提問者）。士休去（一位居士的名字），稍等片刻。士問大師一向住在什麼地方。師說：『居士說說山僧我現在住在什麼地方？』士說：『出不了這個門。』師說：『居士還能出得了這個門嗎？』士猶豫不決。師說：『卻是居士出不了這個門。』 住綠蘿上堂。山僧我這裡也不談論玄妙，也不談論精微，也不談論禪，也不談論道，只要你們破除生死之心。生死之心如果不能破除，就是在閻王老子面前吃鐵棒的現行。所以說參禪要實實在在地參，悟道要實實在在地悟。閻羅大王，不怕多說話。不勞大家久站，珍重。 住南源時對大眾開示。各處有玄妙禪，有性理禪，有細膩禪，有逐日精進禪，有休歇禪，有大法小法禪，與人講解，與人細嚼。山僧我這裡，卻沒有這麼多禪。只有遠祖百丈大智禪師，留下一把鈍鐵鋤頭，每天要人使用。使用得純熟，如果達到用力時忘記自己，用手時忘記用心，眼前看不見有可以開墾的田地，腳下看不見有可以站立的地方，忽然一鋤頭翻轉，山河大地粉碎，露出當人的雙眼。大眾，現在鋤把在誰的手裡？』隨即扔掉拄杖說：『當面拈出給大家看。』 有僧人問：『大死之人復活時如何？』師說：『叫他來給山僧我洗腳。』問：『如何是學人轉身之處？』師說：『趕快禮拜三次。』如何是學人最親切的話？師說：『分明記住。』 有僧人問：『古人說三千里外逢人，不知道逢的是什麼人？』師說：『不是別人（但不要錯會）。』 崇禎戊寅（1638年），師父登上南嶽，喜愛祝融峰的勝景，住在擲缽峰下，搭茅屋而居，那裡是老虎的巢穴，師父毫不介意。桂林王聽說了這件事，感到很驚異，親自前去問道，派遣內臣侍候。
【English Translation】 English version: Writer writer (referring to the questioner). Shi Xiuqu (the name of a layperson), after a short while. Shi asked the master where he usually lived. The master said, 'Layman, tell me, where does this monk live now?' Shi said, 'You can't get out of this door.' The master said, 'Can the layman still get out of this door?' Shi hesitated. The master said, 'It is the layman who cannot get out of this door.' Living in Green Vine, the master addressed the assembly. 'I, this monk, do not discuss the profound, nor the subtle, nor Chan, nor the Dao. I only want you to break the mind of birth and death. If the mind of birth and death is not broken, then you will be beaten with iron rods in front of King Yama. Therefore, it is said that meditation must be truly meditated, and enlightenment must be truly enlightened. King Yama is not afraid of many words. I will not keep you standing for long, take care.' Living in Nanyuan, he instructed the assembly. 'Various places have profound Chan, nature-principle Chan, subtle Chan, daily progressive Chan, cessation Chan, great Dharma small Dharma Chan, explaining to people, chewing for people. I, this monk, do not have so much Chan here. Only the distant ancestor, Great Wisdom Chan Master Baizhang, left a blunt iron hoe, which people are required to use every day. If you use it skillfully, if you reach the point where you forget yourself in your strength and forget your mind in your hand, you cannot see any arable land in front of you, and you cannot see any place to stand under your feet. Suddenly, with one hoe turn, the mountains, rivers, and earth are shattered, revealing the eyes of the person. Everyone, in whose hands is the handle now?' Then he threw away his staff and said, 'Take it out in public for everyone to see.' A monk asked, 'What happens when a person who has died completely comes back to life?' The master said, 'Call him to wash my feet.' Asked, 'What is the turning point for a learner?' The master said, 'Quickly bow three times.' What is the most intimate saying for a learner? The master said, 'Remember it clearly.' A monk asked, 'The ancients said that they met someone three thousand miles away. I wonder who they met?' The master said, 'It's not someone else (but don't misunderstand).' In the year of Chongzhen Wu Yin (1638), the master ascended Mount Nanyue, loved the scenery of Zhurong Peak, and lived under Zhibo Peak, building a thatched hut. That was the lair of tigers, but the master didn't mind at all. The King of Guilin heard about this and was very surprised. He personally went to ask questions and sent inner officials to serve him.
。不絕於路。愿迎入宮。堅卻之不得。輒密跡去。王不懌而焚庵。祝庵前石榴樹曰。南來僧果有道耶。樹即冬實。未幾開花。且結實。王乃益加敬信。訪師卓錫處。折節步行三百里。就見之。復為延庵供養 僧問。如何是超佛越祖句。師豎拄杖曰。曏者里薦取。僧便喝。師便打。僧擬進語。師連棒趁出 僧問。如何是學人安身立命處。師曰。待山僧有安身立命處。即向汝道 僧問。手握利劍。因甚猢猻子不死。師曰。全承渠力(別云。手握利劍是甚麼人) 甲申春。流賊蹂躪三楚。山中日食不繼。采薇救饑。誤食野芹。同食二人皆覓療。師曰。何必爾。遂逝。
陽山松際印中通授禪師
烏程嚴氏子。年十七。投道場山脫白。修和尚示狗子話。力參久之。一旦聞畫眉聲大悟。遂得法。繼席磬山 上堂。門對千峰碧。溪沿一徑幽。更求元妙旨。撥火覓浮漚。遂下座 師性恬退。以應對繁。未幾辭去。深隱於陽山。僧問。如何是和尚悟處師曰。瞞人不得。又問。如何是諸佛出身處。師曰。殿角鵓鳩啼 僧問。雪峰升座。輥出木毬。元沙捉來。安在舊處因緣。師曰。陽山不妨再輥。便入方丈 僧問。二十五聖。本無優劣。為甚獨選耳根圓通。師曰。翠為毛死 師山居深僻。問道者罕得一見。自澤侍者領去衣拂。並
不再記一人。海內高之。
杭州積翠唯一潤禪師
浙之梅東人。族姓楊。年二十三出家。完具。遍參真寂黃檗博山金粟諸老宿。俱有機契。三十五。參雪嶠信禪師于不動軒。言下投機。歷隨匡南開先數載。后信開法禾之東塔。舉師為第一座。送入座元寮。便問首座何不道取一句。師與一掌 師至匡南。得蒙印可。遂呈心燈續焰偈曰。不動軒中話已遙。開先三度奪高標。福城東畔西風急。一掌酬恩首座寮。丁亥春。信遷雲門。師養病于鹿城祇園。八月信逝。訃至日。師大慟。伏枕草嗣法書。上供座前。越九月十九日。師亦繼逝。時保陽太傅。暨法嗣道安平公。建塔于積翠庵后五朝山甘溪之陽。
四川夔州破山海明禪師
蜀之蹇氏子。年十九。出家姜家庵。聽講主說楞嚴。至一切眾生。皆由不知常住真心。詣主請益。未決。遂出蜀。遍參憨山清博山來雲門澄諸老。不契。乃住破頭山。猛力參究。一日到萬丈懸崖上立足。自誓曰。悟不悟性命在今日了。辰時立起。立到未時。眼前惟有一平世界。更無坑坎堆阜。舉意欲經行。不覺墮崖損足。至夜翻身忽痛。有省。天明叫曰。屈屈。一居士曰。師父腳痛。劈面一掌曰。非公境界 參悟和尚。得付衣法。一日悟落堂。惟默然。師問。正恁么時如何。悟云
【現代漢語翻譯】 現代漢語譯本 不再記載其他的人，（潤禪師）是國內非常推崇的人。
杭州積翠庵的唯一潤禪師
是浙江梅東人，俗家姓楊。二十三歲出家，受具足戒。廣泛參訪真寂、黃檗、博山、金粟等各位老禪師，都有機緣相合。三十五歲時，在不動軒參訪雪嶠信禪師，言語之間便投機。先後跟隨信禪師在匡南、開先等地數年。後來信禪師在禾之東塔開法，推舉潤禪師為第一座，送入座元寮房。信禪師便問：『首座為何不道出一句？』潤禪師回以一掌。潤禪師到匡南，得到信禪師的印可，於是呈上《心燈續焰偈》說：『不動軒中的話語已經遙遠，開先三次奪得高標。福城東邊西風急驟，一掌酬謝首座寮房的恩情。』丁亥年（1647年）春天，信禪師遷往雲門，潤禪師在鹿城祇園養病。八月，信禪師去世，訃告到達之日，潤禪師非常悲痛，在病榻上草擬嗣法書，供奉在信禪師的靈座前。九月十九日，潤禪師也相繼去世。當時保陽太傅以及信禪師的法嗣道安平公，在積翠庵后的五朝山甘溪之陽建造佛塔。
四川夔州破山海明禪師
是四川蹇氏之子，十九歲時在姜家庵出家，聽講主講解《楞嚴經》，講到『一切眾生，皆由不知常住真心』時，向講主請教，但沒有得到解決。於是離開四川，廣泛參訪憨山清、博山來、雲門澄等各位老禪師，但都不契合。於是住在破頭山，猛力參究。一日，他走到萬丈懸崖上站立，發誓說：『悟道與否，性命就在今日了！』辰時站立起來，一直站到未時，眼前只有一片平坦的世界，再也沒有坑坎堆阜。他想要經行，不覺失足墮崖，損傷了腳。到了晚上，翻身時忽然感到疼痛，有所省悟。天亮時叫道：『屈屈（疼痛的聲音）！』一位居士說：『師父腳痛。』海明禪師劈面就是一掌，說：『這不是你的境界！』參悟和尚，得到衣法傳付。一日，悟和尚從禪堂跌落，只是沉默不語。海明禪師問：『正當這個時候如何？』悟和尚說：
【English Translation】 English version No longer recording another person. He (Zen Master Run) was highly esteemed within the country.
Zen Master Weiyi Run of Jicui Temple in Hangzhou
He was from Meidong in Zhejiang province, with the surname Yang. He left home at the age of twenty-three and received full ordination. He widely visited various old Zen masters such as Zhenji, Huangbo, Boshan, and Jin Su, and had opportunities to connect with them. At the age of thirty-five, he visited Zen Master Xueqiao Xin at Budong Xuan, and they immediately resonated with each other. He followed Xin Zen Master in Kuangnan and Kaixian for several years. Later, when Xin Zen Master opened a Dharma assembly at the East Pagoda of He, he recommended Run Zen Master as the first seat and sent him to the abbot's quarters. Xin Zen Master then asked: 'Why doesn't the first seat say a word?' Run Zen Master responded with a slap. When Run Zen Master arrived at Kuangnan, he received Xin Zen Master's approval and presented the 'Continuing the Flame of the Mind Lamp' verse, saying: 'The words in Budong Xuan are already distant, Kaixian has thrice seized the high standard. East of Fucheng, the west wind is fierce, a slap repays the kindness of the first seat's quarters.' In the spring of Dinghai year (1647 AD), Xin Zen Master moved to Yunmen, and Run Zen Master was recuperating in the Deer City Giyuan. In August, Xin Zen Master passed away, and on the day the obituary arrived, Run Zen Master was deeply grieved and drafted a Dharma succession letter on his sickbed, offering it before Xin Zen Master's spirit tablet. On the nineteenth day of September, Run Zen Master also passed away. At that time, Grand Tutor Baoyang and Daoan Pinggong, Xin Zen Master's Dharma successor, built a pagoda behind Jicui Temple on the Yang side of Ganchi in the Five Dynasties Mountain.
Zen Master Poshang Haiming of Kuizhou, Sichuan
He was a son of the Jian family in Sichuan. At the age of nineteen, he left home at Jiangjia Nunnery and listened to the lecturer explain the Shurangama Sutra. When it came to 'All sentient beings are all due to not knowing the permanent true mind,' he asked the lecturer for clarification, but it was not resolved. So he left Sichuan and widely visited various old Zen masters such as Hanshan Qing, Boshan Lai, and Yunmen Cheng, but none of them resonated with him. So he lived in Potou Mountain and vigorously investigated. One day, he stood on a ten-thousand-zhang cliff and vowed: 'Whether I attain enlightenment or not, my life is at stake today!' He stood up at Chen time and stood until Wei time. Before his eyes, there was only a flat world, with no more pits or mounds. He wanted to walk around, but he accidentally fell off the cliff and injured his foot. In the evening, when he turned over, he suddenly felt pain and had some realization. At dawn, he shouted: 'Qu Qu (sound of pain)!' A layman said: 'Master, your foot hurts.' Zen Master Haiming slapped him in the face and said: 'This is not your realm!' He visited Zen Master Wuwu and received the transmission of the robe and Dharma. One day, Zen Master Wuwu fell from the Zen hall and remained silent. Zen Master Haiming asked: 'What about at this very moment?' Zen Master Wuwu said:
。你可到恁么地否。師震威一喝。悟便打。師復兩喝。悟云。你再喝兩喝看。師掀倒禪床。拂袖便行。悟追上驀頭一棒。師曰。恁么為人。瞎卻天下人眼在(殺人見血。為人為徹。錦上鋪花。卵中剔骨。寶壽令行。烏臼棒折) 出住禾之東塔。上堂。東風解凍。百草萌芽。行腳衲子。似粟如麻。拖泥帶水兮。草鞋獰似虎。混俗和光兮。拄杖活如蛇。向有佛處不可住。無佛處急走過。方稱英俊作家。切不可向萬里無寸草處坐。虛度生涯。大眾。且如山僧者里。九旬禁足。三月調心。今日解制。臨行一句作么生道。摘楊花 上堂。昨夜梅花香宇宙。今朝雪塊打長空。其中一點真訊息。拈向諸人鼻孔中。驀呈拄杖云。未證據者。向此嗅嗅。看是甚麼意旨。時一僧𨁝跳作舞而出。師以拄杖擲地云。穿過髑髏 師住東塔三載。施應銅梁之請。歷主岊岳大峨萬峰中慶鳳山樓臺祥符無際蟠龍佛恩雙桂十剎。宗風遐播。后當蜀變。師以化導。不辭腥穢。降伏群魔。救免僇殺者億萬萬計 師無疾坐逝于康熙丙午三月十六日。是夕夔太守夢師授一扇。守展讀其偈曰。屐聲滑滑響蒼苔。老去尋山一快哉。回首五云堪一笑。淡然瀟灑出塵埃。覺即遣候。而師已化去矣。郡守驚異。語錄刊佈行世。
寧波天童山翁木陳道忞禪師
粵之
【現代漢語翻譯】 現代漢語譯本 『你可到恁么地否？』（你能夠做到這樣嗎？）師震威一喝。悟便打。師復兩喝。悟云：『你再喝兩喝看。』師掀倒禪床，拂袖便行。悟追上驀頭一棒。師曰：『恁么為人，瞎卻天下人眼在（殺人見血，為人為徹，錦上鋪花，卵中剔骨，寶壽令行，烏臼棒折）。』 出住禾之東塔。上堂。東風解凍，百草萌芽。行腳衲子，似粟如麻。拖泥帶水兮，草鞋獰似虎；混俗和光兮，拄杖活如蛇。向有佛處不可住，無佛處急走過，方稱英俊作家。切不可向萬里無寸草處坐，虛度生涯。大眾，且如山僧者里，九旬禁足，三月調心，今日解制，臨行一句作么生道？摘楊花。 上堂。昨夜梅花香宇宙，今朝雪塊打長空。其中一點真訊息，拈向諸人鼻孔中。驀呈拄杖云：『未證據者，向此嗅嗅，看是甚麼意旨？』時一僧𨁝跳作舞而出。師以拄杖擲地云：『穿過髑髏。』 師住東塔三載，施應銅梁之請，歷主岊岳、大峨、萬峰、中慶、鳳山、樓臺、祥符、無際、蟠龍、佛恩、雙桂十剎。宗風遐播。后當蜀變，師以化導，不辭腥穢，降伏群魔，救免僇殺者億萬萬計。 師無疾坐逝于康熙丙午（1726年）三月十六日。是夕夔太守夢師授一扇。守展讀其偈曰：『屐聲滑滑響蒼苔，老去尋山一快哉。回首五云堪一笑，淡然瀟灑出塵埃。』覺即遣候，而師已化去矣。郡守驚異，語錄刊佈行世。 寧波天童山翁木陳道忞禪師 粵之
【English Translation】 English version 『Can you reach such a state?』 The Master Zhenwei gave a shout. Wu then struck. The Master gave two more shouts. Wu said, 『Try shouting two more times and see.』 The Master overturned the Zen bed, and with a flick of his sleeve, departed. Wu chased after him and struck him on the head with a staff. The Master said, 『Such conduct blinds the eyes of everyone in the world (killing to draw blood, acting thoroughly, adding flowers to brocade, picking bones from eggs, Bao Shou's orders are carried out, the crow-tree staff is broken).』 He left to reside at the East Pagoda of He. Ascending the hall: 『The east wind thaws the ice, and the myriad grasses sprout. Traveling monks are as numerous as grains of rice. Dragging mud and carrying water, their straw sandals are as fierce as tigers; blending with the world and harmonizing with the light, their staffs are as lively as snakes. One should not dwell where there are Buddhas; one should quickly pass through where there are no Buddhas, only then can one be called a heroic master. One must never sit where there is not an inch of grass for ten thousand miles, wasting one's life. Monks, as for this mountain monk, after nine weeks of restricted walking and three months of regulating the mind, today we lift the restrictions. What saying should be uttered upon departure? Picking willow catkins.』 Ascending the hall: 『Last night, the fragrance of plum blossoms filled the universe; this morning, clumps of snow strike the vast sky. A single point of true news within, I hold it up to everyone's nostrils.』 Suddenly presenting his staff, he said, 『Those who have not yet attained evidence, sniff here and see what the meaning is?』 At that moment, a monk leaped out, dancing. The Master threw the staff to the ground, saying, 『Piercing through the skull.』 The Master resided at the East Pagoda for three years, responding to the invitation of Tongliang, and successively presided over ten monasteries: Jiyue, Da'e, Wanfeng, Zhongqing, Fengshan, Loutai, Xiangfu, Wuji, Panlong, Fo'en, and Shuanggui. His teachings spread far and wide. Later, during the Shu rebellion, the Master transformed and guided, not shunning filth, subduing demons, and saving countless people from slaughter. The Master passed away peacefully while sitting on the sixteenth day of the third month of the Bingwu year of the Kangxi reign (1726). That evening, the prefect of Kui dreamt that the Master presented him with a fan. The prefect unfolded it and read the verse: 『The sound of clogs echoes smoothly on the green moss, it is a joy to seek mountains in old age. Looking back at the five-colored clouds, one can smile, calmly and freely leaving the dust.』 Upon awakening, he sent someone to inquire, but the Master had already passed away. The prefect was astonished, and the Master's recorded sayings were published and circulated. Zen Master Wengmu Chen Daomin of Tiantong Mountain in Ningbo Yue Zhi
潮州茶陽林氏子。幼有宿慧。因讀大慧杲語錄。忽憶前身。雲水參方。歷歷如見。即日走匡廬開先。投明法師剃染。明以師志慕禪宗。為舉臺山婆子話。遂于言下薦得趙州意旨。自驗生死關頭未破。(不過以此為一大事耳)遍參憨山清黃檗有諸尊宿。終不自肯。后參悟和尚于金粟。機緣不契。直趨雙徑。謁語風信。信問曾到金粟否。師曰。曾到。曰曾問語否。師曰。不曾。曰你怕打那。師曰。某甲一向不曾置得問頭。請師處借轉問頭。信乃開示。師不肯。復回金粟。舉前話。悟曰。你吃飯還問人借口么。師擬議。悟便打。后因參殃崛產難因緣。打破疑團。始明得從上古人關鍵。凡居侍司。掌記室。親炙悟者一十四秋。日臻元奧 示眾。真如凡聖。皆是夢言。佛及涅槃。併爲增語。山僧一冬又且舉揚個甚麼。只有清風來席上。更無間語落人間 晚參。舉扇子云。雲門大師道。扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。千巖長云。扇子𨁝跳入一十八重地獄。筑著閻羅王鼻孔。閻羅王惡發道。你吃了現成粥飯。晝夜鼓兩片皮。妄談般若。合吃我手中鐵棒。被山僧一喝。卻入扇子里去也。諸人還見么。若見。拈取扇子來。不見。炎炎暑天。用個甚麼。師云。一人高出雲天。一人深入地府。簡點將來。二
【現代漢語翻譯】 現代漢語譯本： 潮州茶陽林氏之子，年幼時就具有超凡的智慧。因為閱讀大慧杲（禪師名）的語錄，忽然回憶起前世，雲遊參訪的情景，歷歷在目。當天就前往匡廬開先寺，投靠明法師剃度出家。明法師因為他立志仰慕禪宗，便舉出臺山婆子的話頭。於是林氏在言語之下領悟了趙州（禪師名）的意旨，自己驗證生死關頭尚未突破（不過以此為一件大事罷了）。他遍參憨山、清黃檗等諸位尊宿，始終不肯認可自己。後來在金粟寺參訪悟和尚，機緣不契合。直接前往雙徑寺，拜見語風信禪師。信禪師問他是否到過金粟寺，林氏說：『到過。』信禪師說：『曾問過話嗎？』林氏說：『不曾。』信禪師說：『你怕捱打嗎？』林氏說：『我一向沒有找到合適的問話，請禪師您借給我一個問話。』信禪師於是開示他，林氏不肯接受。又回到金粟寺，舉出之前的話。悟和尚說：『你吃飯還要向別人借口嗎？』林氏猶豫不決，悟和尚便打了他。後來因為參究殃崛產難的因緣，打破了疑團，才明白從上古人的關鍵所在。凡是居住在侍司，掌管記室，親近悟和尚有十四年之久，日益達到精深的境界。 開示大眾說：『真如、凡聖，都是夢中的言語。佛以及涅槃，都是多餘的話。山僧我這個冬天又要舉揚些什麼呢？只有清風來到席上，更沒有閑話落入人間。』 晚參時，舉起扇子說：『雲門大師說，扇子𨁝跳上三十三天（佛教用語，欲界六天之上的諸天），撞著帝釋（佛教用語，忉利天之主）的鼻孔。東海鯉魚打一棒，雨水像盆子傾倒一樣。千巖萬壑長滿了云。扇子𨁝跳入一十八重地獄（佛教用語），撞著閻羅王（佛教用語，地獄之主）的鼻孔。閻羅王惱怒地說，你吃了現成的粥飯，晝夜敲打兩片皮，胡說八道般若（佛教用語，智慧）。合該吃我手中的鐵棒。』被山僧我一喝，卻進入扇子里去了。諸位還看見嗎？如果看見了，拿取扇子來。如果沒看見，炎炎暑天，用個什麼？』 禪師說：『一人高出雲天，一人深入地府，簡點將來，二』
【English Translation】 English version: A son of the Lin family of Chayang, Chaozhou, possessed innate wisdom from a young age. Upon reading the sayings of Dahui Gao (a Chan master), he suddenly recalled his past life, vividly remembering his travels and visits to various places. On that very day, he went to Kaixian Temple in Mount Lu and sought ordination under Dharma Master Ming. Ming, noting his aspiration for Chan Buddhism, presented him with the 'Taishan Woman's' saying. Thereupon, Lin understood the meaning of Zhaozhou (a Chan master) through the words, realizing that the matter of life and death had not yet been resolved (considering this as a major event). He visited various venerable monks such as Hanshan, Qing Huangbo, but never acknowledged himself. Later, he visited Monk Wu at Jin Su Temple, but the opportunity did not arise. He went directly to Shuangjing Temple to see Yu Fengxin. Xin asked if he had been to Jin Su Temple. The master replied, 'I have been there.' Xin said, 'Have you asked any questions?' The master replied, 'I have not.' Xin said, 'Are you afraid of being beaten?' The master said, 'I have never been able to find a suitable question to ask. Please, Master, lend me a question.' Xin then enlightened him, but the master refused to accept it. He returned to Jin Su Temple and brought up the previous conversation. Monk Wu said, 'Do you need to borrow a mouth from others to eat?' The master hesitated, and Monk Wu struck him. Later, through contemplating the cause and effect of Yangjuechan's difficulties, he broke through his doubts and finally understood the key of the ancients. He resided in the service hall, managing the records room, and was close to Monk Wu for fourteen years, gradually reaching profound realms. Addressing the assembly, he said: 'True Thusness, ordinary beings, and sages are all words in a dream. Buddha and Nirvana are superfluous words. What will this mountain monk promote this winter? Only the clear breeze comes to the mat, and no idle words fall into the human world.' During the evening meditation, he raised a fan and said: 'Great Master Yunmen said, 'The fan leaps up to the Thirty-three Heavens (Buddhist term, the heavens above the six desire realms), bumping into the nose of Indra (Buddhist term, the lord of Trayastrimsa Heaven). The carp of the Eastern Sea strikes a blow, and the rain pours down like a basin. Thousands of cliffs and valleys are filled with clouds. The fan leaps into the Eighteen Levels of Hell (Buddhist term), bumping into the nose of Yama (Buddhist term, the lord of hell). Yama angrily says, 'You eat ready-made porridge and beat two pieces of skin day and night, talking nonsense about Prajna (Buddhist term, wisdom). You deserve to eat the iron rod in my hand.' But with a shout from this mountain monk, it went into the fan. Do you all see it? If you see it, take the fan. If you don't see it, what will you use on this hot summer day?' The master said: 'One person rises above the clouds, one person goes deep into the underworld, briefly point out, two'
俱不了。乃以扇子擊香幾云。扇子𨁝跳。入你諸人毛孔里去。筑著普賢菩薩鼻孔。正值普賢菩薩。乘六牙白象王。坐真金妙寶蓮華師子之座。與十方同行諸大開士前後圍繞。說海印旋陀羅尼。無量陀羅尼門以為眷屬。普賢菩薩。亦不惡發。但輕輕拈起扇子云。諸仁者。此非小緣。所謂有世界以光明為佛事。有世界以香飯為佛事。有世界以音聲為佛事。復有世界以文字語言為佛事。又有世界以扇子為佛事。遂將扇子一撝。但見輕飆忽作。遍界清涼。諸大開士。各各默然悟道。正恁么時。你諸人還覺寒毛卓豎也未。若也覺。闔辟卷舒盡在我。從衡收放豈由人。若也不覺。莫怪鹽官索取犀牛扇子。參 上堂。謝新安檀越齋。以拄杖打一○云。祇者圈子。多少人盡力跳他不出。復有多少人盡力拶他不入。若拶得入。是一員了事漢。若跳得出。也是一員了事漢。此二員了事漢。供養者。見存獲福。過往生天。更有一員了事漢。且道在圈子裡。圈子外。若道在圈子裡。同了他前來了事漢。若道在圈子外。又同了他後來了事漢。設若道不在內外中間三處。義學沙門。屙屎見解。更若道乾坤俱坐斷。大地絕行蹤。鳳縈金網。擬趨霄漢以何期。畢竟作么生是此人安立處頭戴華巾離少室。手𢹂席帽出長安。(且緩緩)因脾泄。問眾。山僧連
【現代漢語翻譯】 現代漢語譯本 完全沒有停止。於是用扇子敲擊香幾說：『扇子突然跳動，進入你們每個人的毛孔里去，觸碰到普賢菩薩（Samantabhadra，象徵菩薩行愿的大乘菩薩）的鼻孔。』正當普賢菩薩乘坐六牙白象王，坐在真金妙寶蓮花獅子座上，與十方一同修行的各大開悟之士前後圍繞，宣說海印旋陀羅尼（一種總持法門），以無量陀羅尼門作為眷屬。普賢菩薩也不生氣，只是輕輕拿起扇子說：『各位仁者，這並非小小的因緣。』所謂有的世界以光明作為佛事，有的世界以香飯作為佛事，有的世界以音聲作為佛事，還有的世界以文字語言作為佛事，又有的世界以扇子作為佛事。於是將扇子一揮，只見輕風忽然興起，遍佈世界清涼。各大開悟之士，各自默然悟道。正在這個時候，你們各位是否感覺到寒毛豎立？如果感覺到，那麼開合卷舒都在我掌握之中，縱橫收放豈能由人。如果感覺不到，就不要奇怪鹽官（地名）索取犀牛扇子。 參禪。上堂。感謝新安施主齋飯。用拄杖打了一下說：『就這個圈子，多少人盡力跳也跳不出去，又有多少人盡力擠也擠不進去。』如果能擠得進去，就是一位了事的人。如果能跳得出去，也是一位了事的人。這兩位了事的人，供養他們的人，現在獲得福報，過世后升入天界。還有一位了事的人，請問他在圈子裡，還是圈子外？如果說在圈子裡，就和前面來了事的人一樣。如果說在圈子外，又和後面來了事的人一樣。假設說不在內外中間這三處，那就是義學沙門（指只注重名相義理的僧人）的胡說八道。更進一步說，如果說乾坤都被坐斷，大地上絕了行蹤，鳳凰被金網纏繞，想要飛向天空又有什麼希望？ 到底怎樣才是此人安身立命之處？頭戴華麗頭巾離開少室山，手拿草蓆帽子走出長安。（且緩緩）因為脾虛腹瀉，問大眾，山僧連
【English Translation】 English version Completely without ceasing. Then, he struck the incense table with the fan and said, 'The fan suddenly jumps and enters the pores of each of you, touching the nostrils of Samantabhadra (普賢菩薩, the Bodhisattva of Universal Goodness).』 Just as Samantabhadra was riding the six-tusked white elephant king, sitting on a true gold, wonderful treasure lotus lion throne, surrounded by great enlightened practitioners from the ten directions, expounding the Haiyin Xuan Dharani (海印旋陀羅尼, a Samadhi) with immeasurable dharani doors as attendants. Samantabhadra was not angered, but gently picked up the fan and said, 'Virtuous ones, this is no small cause.' So-called some worlds take light as Buddha-work, some worlds take fragrant food as Buddha-work, some worlds take sound as Buddha-work, and some worlds take written language as Buddha-work, and some worlds take the fan as Buddha-work. Then, with a wave of the fan, a gentle breeze suddenly arose, spreading coolness throughout the world. The great enlightened practitioners each silently attained enlightenment. At this very moment, do you all feel the hair on your bodies standing on end? If you feel it, then opening and closing, rolling and unrolling are all within my control; horizontal and vertical, gathering and releasing, how can they be determined by others? If you do not feel it, do not be surprised that Yanguan (鹽官, a place name) demands the rhinoceros fan. Participating in Chan (禪, Zen). Ascending the hall. Thanking the Xin'an (新安, a place name) patrons for the vegetarian meal. Striking once with the staff, he said, 'Within this circle, how many people exhaust themselves trying to jump out but cannot, and how many people exhaust themselves trying to squeeze in but cannot.' If one can squeeze in, that is a person who has completed the matter. If one can jump out, that is also a person who has completed the matter. These two people who have completed the matter, those who make offerings to them will receive blessings in this life and be reborn in the heavens after death. There is also a person who has completed the matter; tell me, is he inside the circle or outside the circle? If you say he is inside the circle, he is the same as the person who came before and completed the matter. If you say he is outside the circle, he is the same as the person who came after and completed the matter. Suppose you say he is not in these three places—inside, outside, or in between—that is the nonsense of a shramana (沙門, monk) who only studies doctrines. Furthermore, if you say that heaven and earth are both cut off, and all traces are gone from the earth, and the phoenix is entangled in a golden net, what hope is there to fly to the sky? In the end, where is this person's place of peace and establishment? Wearing a splendid turban, he leaves Shaoshi Mountain (少室山, a mountain in Henan province); carrying a straw mat hat, he exits Chang'an (長安, ancient capital of China, now Xi'an). (Slowly now.) Because of spleen deficiency and diarrhea, he asks the assembly, this mountain monk continuously
日緊閉方丈門。為甚麼屙猶不止。洽侍者云。雖行摩竭令。全露少林春。(別雲和尚須忌口。伊若道你與我個忌口方呢但云某甲藥重恐和尚不堪伊若更道取藥我看即便出去)師深喜之 一晚同眾坐香。指面前露柱云。者個礙塞殺我。倩你們為我拈卻。眾下語。皆不契。師代云某甲今日困 眾僧侍立次。師驀拈拄杖卓一下云。你等合吃山僧手中拄杖。一僧出作禮云。過在甚麼處。師云。也太可憐生。俱無對。乃代雲和尚得與么老婆心切 又眾侍次。有僧禮拜。師問眾云。他禮拜。我合掌。成得甚麼道理。無對代云得人一牛還人一馬 一日拈扇子問眾云。還有要臘月扇子底么。無對。代云。某甲用他不著。又云。祇是者個扇子。因甚六月用得他著。如今用他不著。眾下語。皆不契。師代云。爭怪得某甲 供龍池次。問眾曰。今日設齋供養龍池和尚。且道龍池和尚還來也無。無對。代云。某甲裝香。和尚禮拜。又云。賴有和尚證明 火頭禮拜。師因問。你火作么生燒。無對。代云。冷灶著把。熱灶著把 一晚舉龐居士訪大梅常。問久向大梅。未審梅子熟也未。常曰。熟也。你向甚麼處下口。士曰。百雜碎。常伸手曰。還我核子來。當時居士無語。今夜得閑沒事。敢煩大眾代答一語。貴塞大梅口。且為龐公出氣。悟侍者云。已
【現代漢語翻譯】 現代漢語譯本：
方丈的門整日緊閉。為什麼排泄仍然不止？洽侍者說：『即使施行摩竭令（佛教術語，指嚴格的戒律），也完全顯露出少林春（禪宗術語，指開悟的境界）。』（別雲和尚需要忌口，如果他說你給我一個忌口的方子呢，就說我藥性太重，恐怕和尚承受不住。如果他再要看藥，就立即出去。）」師父聽了非常高興。
一天晚上，師父和大家一起坐香（禪修）。指著面前的露柱（建築物中露天的柱子）說：「這個東西阻礙了我，請你們幫我拿掉。」大家說了各種答案，都不合師父的心意。師父自己回答說：「我今天困了。」
眾僧侍立的時候，師父突然拿起拄杖敲了一下，說：「你們應該吃我手中的拄杖。」一個僧人出來行禮說：「過錯在哪裡？」師父說：「也太可憐了。」大家都答不上來。於是師父自己回答說：「和尚真是老婆心切啊！」
又有一次，大家侍立的時候，有個僧人禮拜。師父問大家：「他禮拜，我合掌，這成什麼道理？」沒有人回答，師父自己回答說：「得人一牛，還人一馬。」
一天，師父拿著扇子問大家：「還有誰要臘月（農曆十二月）的扇子嗎？」沒有人回答。師父自己回答說：「我用不著。」又說：「只是這把扇子，為什麼六月用得著，現在卻用不著了？」大家說了各種答案，都不合師父的心意。師父自己回答說：「怪不得我。」
供養龍池（地名，也指龍池和尚）的時候，師父問大家：「今天設齋供養龍池和尚，你們說龍池和尚會來嗎？」沒有人回答。師父自己回答說：「我來裝香，和尚來禮拜。」又說：「幸虧有和尚證明。」
火頭（廚房的負責人）禮拜。師父就問：「你火是怎麼燒的？」沒有人回答。師父自己回答說：「冷灶加一把，熱灶也加一把。」
一天晚上，師父舉龐居士（唐代著名佛教居士）拜訪大梅常（禪師）的例子，問：「久仰大梅之名，不知梅子熟了沒有？」大梅常說：「熟了，你從哪裡下口？」龐居士說：「百雜碎（指各種滋味混雜）。」大梅常伸手說：「還我核子來。」當時龐居士無話可說。今晚得閑沒事，敢請大家代答一句，堵住大梅常的嘴，也為龐居士出氣。」悟侍者說：「已（已經）。」 English version:
The abbot's door remains tightly shut all day. Why does the diarrhea not stop? The attendant Qia said, 'Even if one enforces the Magadha precepts (Buddhist term, referring to strict precepts), the spring of Shaolin (Zen term, referring to the state of enlightenment) is fully revealed.' (Monk Bieyun needs to be careful about his diet. If he asks you for a dietary prescription, just say that your medicine is too strong and the monk might not be able to handle it. If he insists on seeing the medicine, leave immediately.)" The master was very pleased to hear this.
One evening, the master sat in meditation with everyone. Pointing to the exposed pillar (a pillar in a building that is exposed to the open air) in front of him, he said, 'This thing is obstructing me. Please help me remove it.' Everyone offered various answers, but none pleased the master. The master answered himself, 'I am tired today.'
When the monks were standing in attendance, the master suddenly picked up his staff and struck it once, saying, 'You should all eat the staff in my hand.' A monk came forward, bowed, and asked, 'Where is the fault?' The master said, 'It's too pitiful.' No one could answer. So the master answered himself, 'The monk is so kind-hearted!'
On another occasion, when everyone was in attendance, a monk bowed. The master asked everyone, 'He bows, and I put my palms together. What principle does this establish?' No one answered, so the master answered himself, 'One receives an ox and returns a horse.'
One day, the master held up a fan and asked everyone, 'Does anyone want a fan for the twelfth lunar month (December)?' No one answered. The master answered himself, 'I don't need it.' He then said, 'It's just this fan. Why is it useful in June, but not useful now?' Everyone offered various answers, but none pleased the master. The master answered himself, 'No wonder I can't figure it out.'
During the offering to Longchi (place name, also referring to Monk Longchi), the master asked everyone, 'Today we are offering a vegetarian meal to Monk Longchi. Do you think Monk Longchi will come?' No one answered. The master answered himself, 'I will light the incense, and the monk will bow.' He also said, 'Fortunately, we have the monk's confirmation.'
The cook (the person in charge of the kitchen) bowed. The master then asked, 'How do you tend the fire?' No one answered. The master answered himself, 'Add a bundle to a cold stove, and add a bundle to a hot stove.'
One evening, the master cited the example of Layman Pang (a famous Buddhist layman of the Tang Dynasty (618-907)) visiting Great Master Damei Chang (Zen master), asking, 'I have long admired Damei's name. I wonder if the plums are ripe yet?' Damei Chang said, 'They are ripe. Where do you start eating?' Layman Pang said, 'A mixture of everything (referring to a mixture of all flavors).' Damei Chang reached out his hand and said, 'Return the pit to me.' At that time, Layman Pang was speechless. Tonight, I have some free time, so I dare to ask everyone to answer on his behalf, to shut Damei Chang's mouth and to vent Layman Pang's anger.' Attendant Wu said, 'Already.'
【English Translation】 The abbot's door remains tightly shut all day. Why does the diarrhea not stop? The attendant Qia said, 'Even if one enforces the Magadha precepts (Buddhist term, referring to strict precepts), the spring of Shaolin (Zen term, referring to the state of enlightenment) is fully revealed.' (Monk Bieyun needs to be careful about his diet. If he asks you for a dietary prescription, just say that your medicine is too strong and the monk might not be able to handle it. If he insists on seeing the medicine, leave immediately.)" The master was very pleased to hear this. One evening, the master sat in meditation with everyone. Pointing to the exposed pillar (a pillar in a building that is exposed to the open air) in front of him, he said, 'This thing is obstructing me. Please help me remove it.' Everyone offered various answers, but none pleased the master. The master answered himself, 'I am tired today.' When the monks were standing in attendance, the master suddenly picked up his staff and struck it once, saying, 'You should all eat the staff in my hand.' A monk came forward, bowed, and asked, 'Where is the fault?' The master said, 'It's too pitiful.' No one could answer. So the master answered himself, 'The monk is so kind-hearted!' On another occasion, when everyone was in attendance, a monk bowed. The master asked everyone, 'He bows, and I put my palms together. What principle does this establish?' No one answered, so the master answered himself, 'One receives an ox and returns a horse.' One day, the master held up a fan and asked everyone, 'Does anyone want a fan for the twelfth lunar month (December)?' No one answered. The master answered himself, 'I don't need it.' He then said, 'It's just this fan. Why is it useful in June, but not useful now?' Everyone offered various answers, but none pleased the master. The master answered himself, 'No wonder I can't figure it out.' During the offering to Longchi (place name, also referring to Monk Longchi), the master asked everyone, 'Today we are offering a vegetarian meal to Monk Longchi. Do you think Monk Longchi will come?' No one answered. The master answered himself, 'I will light the incense, and the monk will bow.' He also said, 'Fortunately, we have the monk's confirmation.' The cook (the person in charge of the kitchen) bowed. The master then asked, 'How do you tend the fire?' No one answered. The master answered himself, 'Add a bundle to a cold stove, and add a bundle to a hot stove.' One evening, the master cited the example of Layman Pang (a famous Buddhist layman of the Tang Dynasty (618-907)) visiting Great Master Damei Chang (Zen master), asking, 'I have long admired Damei's name. I wonder if the plums are ripe yet?' Damei Chang said, 'They are ripe. Where do you start eating?' Layman Pang said, 'A mixture of everything (referring to a mixture of all flavors).' Damei Chang reached out his hand and said, 'Return the pit to me.' At that time, Layman Pang was speechless. Tonight, I have some free time, so I dare to ask everyone to answer on his behalf, to shut Damei Chang's mouth and to vent Layman Pang's anger.' Attendant Wu said, 'Already.'
飏下糞埽堆頭了也。師深肯之 舉天缽元。因僧問如何是禪。元云。入籠入檻。僧拊掌。元云。跳得出是好手。僧擬議。元云了。代云。和尚在里許來多少時(別云。著甚死急) 舉元沙因文桶頭下山。沙問幾時歸。曰得三五日。沙曰。歸時有無底桶將一擔來。文無對。(蓮代云還少么)代云。不辭將來。恐和尚用他不著 舉古者道。無手人能行拳。無舌人解言語。忽然無手人打無舌人。無舌人道個甚麼。僧云。我嘗於此切。師不肯。代云。阿㖿阿㖿 師問僧。從那裡來。雲山西來。師云。你來時過太行山不。云不曾。師云。怎麼到得者里。無語 僧問和尚門庭高峻。弟子未敢造次。愿垂方便。師云。我門庭有多少高。僧擬議。師云。者門外漢 問弟子愚癡。如何見得本來面目去。師云。見得底不是你本來面目。僧禮拜。師云。你還覺頂門重么。僧擬議。師喝出 王通相持高峰六問。乞師置答。師接得云。此乃高峰置得底。你既將他問來問。何不與他同來。士無語。(蓮代云某甲是他專使)師直打出 眾侍立次。師以拄杖攛面前云。道道。一僧喝了出。師云。一釣便上。一僧云。覿面相呈。師云。錯認定盤星。一僧拾來安舊處。師云。者僧倒伶俐。僧禮拜退出。至晚。師喚其僧至室中問。據你適來做處。不道無見。你
【現代漢語翻譯】 現代漢語譯本： 把垃圾堆上的東西揚掉了。 禪師深深地認可了他。 舉例天缽元禪師的公案。有僧人問：『如何是禪？』元禪師說：『入籠入檻。』僧人拍手稱讚。元禪師說：『跳得出才是好手。』僧人猶豫不決。元禪師說：『了！』 我代元禪師說：『和尚在裡面待了多久了？』（另一禪師說：『著什麼急？』） 舉例元沙禪師因為文桶頭下山一事。元沙禪師問：『什麼時候回來？』文桶頭說：『三五天。』元沙禪師說：『回來的時候，用一個無底桶挑一擔東西來。』文桶頭無言以對。（蓮禪師代替他說：『還少嗎？』） 我代元沙禪師說：『不推辭拿來，恐怕和尚用不著。』 舉例古人說：『沒手的人能打拳，沒舌頭的人能說話。』忽然沒手的人打沒舌頭的人，沒舌頭的人說什麼？僧人說：『我曾經在此處深切體會。』禪師不認可。我代他說：『阿㖿阿㖿。』 禪師問僧人：『從哪裡來？』僧人說：『從山西來。』禪師說：『你來的時候過太行山（地名）了嗎？』僧人說：『不曾。』禪師說：『怎麼到這裡的？』僧人無語。 僧人問：『和尚的門庭高峻，弟子不敢冒昧，希望您能給予方便。』禪師說：『我的門庭有多少高？』僧人猶豫不決。禪師說：『這個門外漢！』 問：『弟子愚癡，如何才能見到本來面目？』禪師說：『見到的不是你本來面目。』僧人禮拜。禪師說：『你還覺得頭頂重嗎？』僧人猶豫不決。禪師喝斥他。 王通相持高峰六個問題，請求禪師解答。禪師接過問題說：『這是高峰禪師提出的問題。你既然拿他的問題來問，為什麼不和他一起來？』士人無語。（蓮禪師代替他說：『某甲是他專使。』）禪師直接打了他出去。 眾人侍立的時候，禪師用拄杖指向面前說：『說！說！』一個僧人喝了一聲。禪師說：『一釣就上鉤。』一個僧人說：『覿面相呈。』禪師說：『錯認了定盤星。』一個僧人撿起拄杖放在原來的地方。禪師說：『這個僧人倒挺伶俐。』僧人禮拜退出。到了晚上，禪師叫那個僧人到房間里問：『根據你剛才的做法，不能說你沒有見解，你』 English version: He flung away the things on the garbage heap. The Master deeply acknowledged him. An example from Zen Master Tianbo Yuan. A monk asked, 'What is Zen?' Yuan said, 'Entering the cage and entering the pen.' The monk clapped his hands in praise. Yuan said, 'To jump out is to be a good hand.' The monk hesitated. Yuan said, 'Done!' I say on behalf of Yuan: 'How long has the abbot been in there?' (Another Zen master said: 'What's the rush?') An example of Zen Master Yuansha because of Wen Tongtou going down the mountain. Zen Master Yuansha asked, 'When will you return?' Wen Tongtou said, 'Three to five days.' Zen Master Yuansha said, 'When you return, bring a load with a bottomless bucket.' Wen Tongtou was speechless. (Zen Master Lian said on his behalf: 'Is it still lacking?') I say on behalf of Zen Master Yuansha: 'I wouldn't refuse to bring it, but I'm afraid the abbot won't need it.' An example of an ancient person saying: 'A person without hands can box, and a person without a tongue can speak.' Suddenly, a person without hands hits a person without a tongue, what does the person without a tongue say? A monk said, 'I have deeply experienced this here.' The Zen master did not acknowledge it. I say on his behalf: 'Ah-ya, ah-ya.' The Zen master asked the monk, 'Where do you come from?' The monk said, 'From Shanxi (province).' The Zen master said, 'Did you pass the Taihang Mountains (mountain range) when you came?' The monk said, 'I did not.' The Zen master said, 'How did you get here?' The monk was speechless. The monk asked, 'The abbot's gate is high and steep, and the disciple dares not be presumptuous. I hope you can provide convenience.' The Zen master said, 'How high is my gate?' The monk hesitated. The Zen master said, 'This outsider!' Asked, 'The disciple is foolish, how can I see my original face?' The Zen master said, 'What you see is not your original face.' The monk bowed. The Zen master said, 'Do you still feel the top of your head heavy?' The monk hesitated. The Zen master scolded him. Wang Tong held six questions from Gaofeng, requesting the Zen master to answer. The Zen master took the questions and said, 'These are the questions raised by Zen Master Gaofeng. Since you are asking his questions, why don't you come with him?' The scholar was speechless. (Zen Master Lian said on his behalf: 'I am his special envoy.') The Zen master directly hit him and threw him out. When everyone was standing by, the Zen master pointed his staff in front of him and said, 'Speak! Speak!' A monk shouted. The Zen master said, 'Caught on the first cast.' A monk said, 'Presenting face to face.' The Zen master said, 'Mistakenly identified the guiding star.' A monk picked up the staff and put it back in its original place. The Zen master said, 'This monk is quite clever.' The monk bowed and withdrew. In the evening, the Zen master called the monk to his room and asked, 'Based on what you did just now, I can't say you have no insight, you'
【English Translation】 He flung away the things on the garbage heap. The Master deeply acknowledged him. An example from Zen Master Tianbo Yuan. A monk asked, 'What is Zen?' Yuan said, 'Entering the cage and entering the pen.' The monk clapped his hands in praise. Yuan said, 'To jump out is to be a good hand.' The monk hesitated. Yuan said, 'Done!' I say on behalf of Yuan: 'How long has the abbot been in there?' (Another Zen master said: 'What's the rush?') An example of Zen Master Yuansha because of Wen Tongtou going down the mountain. Zen Master Yuansha asked, 'When will you return?' Wen Tongtou said, 'Three to five days.' Zen Master Yuansha said, 'When you return, bring a load with a bottomless bucket.' Wen Tongtou was speechless. (Zen Master Lian said on his behalf: 'Is it still lacking?') I say on behalf of Zen Master Yuansha: 'I wouldn't refuse to bring it, but I'm afraid the abbot won't need it.' An example of an ancient person saying: 'A person without hands can box, and a person without a tongue can speak.' Suddenly, a person without hands hits a person without a tongue, what does the person without a tongue say? A monk said, 'I have deeply experienced this here.' The Zen master did not acknowledge it. I say on his behalf: 'Ah-ya, ah-ya.' The Zen master asked the monk, 'Where do you come from?' The monk said, 'From Shanxi (province).' The Zen master said, 'Did you pass the Taihang Mountains (mountain range) when you came?' The monk said, 'I did not.' The Zen master said, 'How did you get here?' The monk was speechless. The monk asked, 'The abbot's gate is high and steep, and the disciple dares not be presumptuous. I hope you can provide convenience.' The Zen master said, 'How high is my gate?' The monk hesitated. The Zen master said, 'This outsider!' Asked, 'The disciple is foolish, how can I see my original face?' The Zen master said, 'What you see is not your original face.' The monk bowed. The Zen master said, 'Do you still feel the top of your head heavy?' The monk hesitated. The Zen master scolded him. Wang Tong held six questions from Gaofeng, requesting the Zen master to answer. The Zen master took the questions and said, 'These are the questions raised by Zen Master Gaofeng. Since you are asking his questions, why don't you come with him?' The scholar was speechless. (Zen Master Lian said on his behalf: 'I am his special envoy.') The Zen master directly hit him and threw him out. When everyone was standing by, the Zen master pointed his staff in front of him and said, 'Speak! Speak!' A monk shouted. The Zen master said, 'Caught on the first cast.' A monk said, 'Presenting face to face.' The Zen master said, 'Mistakenly identified the guiding star.' A monk picked up the staff and put it back in its original place. The Zen master said, 'This monk is quite clever.' The monk bowed and withdrew. In the evening, the Zen master called the monk to his room and asked, 'Based on what you did just now, I can't say you have no insight, you'
那裡得者三昧來。僧擬議。(代與一掌)師云。元來掠虛在。劈脊打出 僧參。人事件件數云。此是金華底。供養和尚。師驀豎拳云。且道者個是那裡底。僧擬議。師云。且坐喫茶。少閑。僧進云。和尚除此外還有么。師擿下拄杖。僧拾安舊處。(顛倒漢)師便掌 穿山僧參。師問山重重水重重。你穿那個山來。僧云。某甲不會。乞和尚指示。師打云與你直頭穿卻 問如何是某甲安身立命處。師云。三條椽下。七尺單前。僧云。死了燒了。又向甚麼處安立。師云卻好 僧呈偈。師徴云。當頭一棒即不問。如何是你永無疑處。僧喝。師云。好喝。復演一出看。僧彈指。師云。再演一出看。僧頓足。師云。不妨更演一出看。僧無語。師直打趁出 問弟子行行。可了得生死不。師云。你行底是甚麼行。僧云。推礱蹋碓。師云。你還知碓嘴生花么。僧無語。師云。恁么卻了生死不得 師一晚至僧堂云。還有開得隻眼底么。試出來通個訊息看。一僧便出作禮。師打云。早被我擦沙在你眼裡了也(代僧進語云。不是某甲。洎被和尚鈍置) 問如何是諸佛出身處。師拈棒便打。僧禮拜。師云。還出得身也未。僧無語(代云若出得。和尚還有拈棒分也無) 僧參。師問高駕何來。云徽州來。師云。來時過錢塘江么。云過。師云。錢塘江
【現代漢語翻譯】 現代漢語譯本： 問：從哪裡得到三昧（Samadhi，一種精神集中狀態）？ 僧人正要回答，禪師就打了他一掌，說：『原來你只是在虛張聲勢。』然後又劈頭蓋臉地打。 有僧人來參拜，說：『人事方面，件件都說是金華的，用來供養和尚。』禪師突然豎起拳頭說：『那麼，這個是哪裡的？』僧人猶豫不決，禪師說：『先坐下喝茶吧。』 過了一會兒，僧人又問：『和尚除了這些還有別的嗎？』禪師把拄杖扔在地上。僧人撿起來放回原處（真是個顛倒的人！），禪師就打了他。 有位穿山的僧人來參拜，禪師問：『山重重水重重，你穿過哪座山來的？』僧人說：『我不知道，請和尚指示。』禪師打他說：『我直接幫你穿過去！』 問：『什麼是弟子安身立命的地方？』禪師說：『三根椽子下，七尺床鋪前。』僧人說：『死了燒了，又在哪裡安身立命呢？』禪師說：『這樣才好。』 有僧人呈上偈語，禪師質問道：『當頭一棒暫且不問，什麼是你永遠不會疑惑的地方？』僧人喝了一聲。禪師說：『好喝！再表演一次看看。』僧人彈了一下手指。禪師說：『再表演一次看看。』僧人頓了一下腳。禪師說：『不妨再表演一次看看。』僧人無話可說，禪師直接打了他，把他趕了出去。 問：『弟子修行，可以了脫生死嗎？』禪師說：『你修的是什麼行？』僧人說：『推礱（一種去稻殼的工具）踏碓（一種舂米的工具）。』禪師說：『你還知道碓嘴生花嗎？』僧人無語。禪師說：『這樣是了脫不了生死的。』 一天晚上，禪師來到僧堂說：『還有誰睜開了一隻眼睛嗎？試著出來通個訊息看看。』一個僧人出來作揖。禪師打他說：『早就被我把沙子揉進你眼裡了！』（代僧人說：『不是我，差點被和尚給耽誤了。』） 問：『什麼是諸佛出身的地方？』禪師拿起棒子就打。僧人禮拜。禪師說：『還出得了身嗎？』僧人無語（代他說：『如果出得了身，和尚還有拿棒子的份嗎？』） 有僧人來參拜，禪師問：『從哪裡來？』回答說：『從徽州來。』禪師問：『來的時候過錢塘江了嗎？』回答說：『過了。』禪師說：『錢塘江……』
【English Translation】 English version: Asked: 'Where does one obtain Samadhi (a state of mental concentration) from?' The monk was about to answer, and the Zen master struck him with a palm, saying: 'So you were just bluffing.' Then he struck him head-on. A monk came to pay respects, saying: 'Regarding affairs, everything is said to be from Jinhua, used to make offerings to the monk.' The Zen master suddenly raised his fist, saying: 'Then, where is this from?' The monk hesitated, and the Zen master said: 'Sit down and have some tea first.' After a while, the monk asked again: 'Does the monk have anything else besides these?' The Zen master threw his staff on the ground. The monk picked it up and put it back in its place (what a reversed person!), and the Zen master struck him. A monk who had traveled through the mountains came to pay respects. The Zen master asked: 'Mountains upon mountains, waters upon waters, which mountain did you travel through?' The monk said: 'I do not know, please instruct me, monk.' The Zen master struck him, saying: 'I will directly help you travel through it!' Asked: 'Where is the place for this disciple to settle down and establish life?' The Zen master said: 'Under three rafters, in front of a seven-foot bed.' The monk said: 'Dead and burned, where can one settle down and establish life then?' The Zen master said: 'That's good.' A monk presented a verse, and the Zen master questioned: 'A blow to the head will not be asked about for now, what is the place where you will never doubt?' The monk shouted. The Zen master said: 'Good shout! Perform it again and let me see.' The monk snapped his fingers. The Zen master said: 'Perform it again and let me see.' The monk stomped his foot. The Zen master said: 'Might as well perform it again and let me see.' The monk was speechless, and the Zen master directly struck him and chased him out. Asked: 'Can this disciple's practice end birth and death?' The Zen master said: 'What practice are you practicing?' The monk said: 'Pushing the hulling machine (a tool for removing rice husks) and treading the mortar (a tool for pounding rice).' The Zen master said: 'Do you also know that flowers bloom from the mortar's mouth?' The monk was speechless. The Zen master said: 'In that case, you cannot end birth and death.' One night, the Zen master came to the monks' hall and said: 'Is there anyone who has opened one eye? Try to come out and communicate a message.' A monk came out and bowed. The Zen master struck him, saying: 'I have already rubbed sand into your eyes!' (Speaking for the monk: 'It's not me, I was almost delayed by the monk.') Asked: 'Where is the place where all Buddhas originate?' The Zen master picked up the stick and struck. The monk bowed. The Zen master said: 'Can you still get out?' The monk was speechless (Speaking for him: 'If you can get out, does the monk still have a share in holding the stick?') A monk came to pay respects, and the Zen master asked: 'Where did you come from?' He replied: 'From Huizhou.' The Zen master asked: 'Did you cross the Qiantang River when you came?' He replied: 'I did.' The Zen master said: 'The Qiantang River...'
水深多少。僧擬議。師喝出 師出方丈次。僧問如何是天童境。師云。無你跕立處。如何是境中人。師與一掌云還見么。如何是人中意。師推開云。速退速退。妨我東行西行 師一晚入堂大叫云。適來闌中不見了牛。普請大眾把火上山尋牛去。眾愕然。一僧才出。師便低頭歸方丈(虧他逃走得快。若被此僧驀鼻扭住。痛拳一頓成何體面) 問諸緣並盡。一念不生。還了得生死么。師云。不得。云作么生了得。師云。生也生也 有二僧至室中。問如何是某甲本來面目。師掀髯云。幾時不剃。須較長了次僧復問。如何是某甲本來面目。師云。磚瓦土塊 僧參。師問那裡來。雲河南。師云。我不問河南。問你那裡來。僧擬議。(代雲和尚若不問某甲實從河南來)師揖坐。僧乃問。達磨西來意旨如何。師云。你從河南來(續云擬謾老僧那) 一日舉倩女離魂話問眾。兩女合為一媳婦。祇如未合已前。且道那個是真倩女。有一化士出衆云。隨身處處安。(別云瞞和尚去也)師休去。至次日粥罷。命士近前。今日有四人居士。從永嘉來。道你賣卻常住三包米。你好好依實供通著。士愕然。師云。不勞再勘。拈棒趁退 師問僧。師子窟中無異獸。你是狐狼野干。來者里作么。僧擬進語。師云咦。早見臊氣燻人無語。(代云恰是)師喝
【現代漢語翻譯】 現代漢語譯本 『水深多少？』僧人正在思量，師父便大喝一聲。 師父從方丈出來，有僧人問：『如何是天童境？』（天童：指天童山，位於今浙江寧波）師父說：『沒有你站腳的地方。』 『如何是境中人？』師父打了他一掌，說：『還見嗎？』 『如何是人中意？』師父推開他說：『快退快退，妨礙我東行西行。』 師父一天晚上進入禪堂大叫：『剛才牛在欄里不見了，請大家拿火把上山尋牛去！』眾人愕然。一個僧人剛要出去，師父便低頭回到方丈（幸虧他逃走得快，若被這僧人一把抓住鼻子，痛打一頓，成何體統）。 有人問：『諸緣並盡，一念不生，還了得生死嗎？』師父說：『不得。』 問：『怎麼才能了得生死？』師父說：『生也生也。』 有兩個僧人來到師父的房間，問：『如何是某甲（某甲：佛家弟子對自己的謙稱）本來面目？』師父捋著鬍鬚說：『幾時不剃，鬍鬚較長了。』 另一個僧人又問：『如何是某甲本來面目？』師父說：『磚瓦土塊。』 有僧人蔘拜，師父問：『從哪裡來？』 答：『河南。』 師父說：『我不問河南，問你從哪裡來？』僧人正在思量（如果我來回答，我會說：和尚若不問我，我確實是從河南來）。師父請他坐下。僧人於是問：『達磨（達磨：即菩提達摩，禪宗始祖）西來意旨如何？』師父說：『你從河南來。』（接著說：想瞞老僧嗎？） 一天，師父舉倩女離魂的故事問大家：『兩個女子合為一個媳婦，如果未合之前，哪個是真倩女？』 有一個化士（化士：雲遊僧人）出衆說：『隨身處處安。』（另說：想瞞和尚嗎？）師父讓他退下。到第二天粥罷，師父命化士近前，說：『今天有四個居士從永嘉來，說你賣了常住（常住：寺院的公有財產）的三包米，你好好地如實招來。』化士愕然。師父說：『不用再審了。』拿起棒子趕他出去。 師父問僧人：『獅子窟中沒有異獸，你是狐狼野干，來這裡做什麼？』僧人想要說話，師父說：『咦！』早就聞到臊氣燻人，無話可說（如果我來回答，我會說：恰是）。師父大喝一聲。
【English Translation】 English version 『How deep is the water?』 As the monk was pondering, the master shouted. The master came out of his room, and a monk asked: 『What is the realm of Tiantong?』 (Tiantong: refers to Mount Tiantong, located in present-day Ningbo, Zhejiang) The master said: 『There is no place for you to stand.』 『What is the person in the realm?』 The master slapped him and said: 『Do you see it?』 『What is the intention in the person?』 The master pushed him away and said: 『Retreat quickly, you are hindering me from going east and west.』 One night, the master entered the meditation hall and shouted: 『The ox in the pen has disappeared! Everyone, take torches and go up the mountain to find the ox!』 The crowd was stunned. As soon as a monk was about to leave, the master lowered his head and returned to his room (Fortunately, he escaped quickly, if this monk had grabbed his nose and beaten him severely, what a disgrace it would have been). Someone asked: 『When all conditions are exhausted and not a single thought arises, can one be freed from birth and death?』 The master said: 『No.』 Asked: 『How can one be freed from birth and death?』 The master said: 『Birth is birth.』 Two monks came to the master's room and asked: 『What is my (a humble term for oneself used by Buddhist disciples) original face?』 The master stroked his beard and said: 『How long has it been since you shaved? Your beard is quite long.』 Another monk asked again: 『What is my original face?』 The master said: 『Bricks, tiles, and earth clods.』 A monk came to pay respects, and the master asked: 『Where do you come from?』 Answered: 『Henan.』 The master said: 『I am not asking about Henan, I am asking where you come from?』 The monk was pondering (If I were to answer, I would say: If the master didn't ask me, I would indeed say I came from Henan). The master invited him to sit down. The monk then asked: 『What is the meaning of Bodhidharma's (Bodhidharma: the first patriarch of Zen Buddhism) coming from the West?』 The master said: 『You come from Henan.』 (Continuing: Trying to deceive the old monk?) One day, the master used the story of Qiannü's separated soul to ask everyone: 『Two women are combined into one daughter-in-law, if they have not yet combined, which one is the real Qiannü?』 A mendicant monk (mendicant monk: a wandering monk) came forward and said: 『Peace is found wherever one is.』 (Another saying: Trying to deceive the master?) The master told him to step back. The next day after porridge, the master ordered the mendicant monk to come forward and said: 『Today, four laymen came from Yongjia and said that you sold three bags of rice belonging to the monastery (monastery: the public property of the temple), you should confess the truth.』 The mendicant monk was stunned. The master said: 『No need to investigate further.』 He picked up a stick and chased him out. The master asked the monk: 『There are no strange beasts in the lion's den, you are a fox, wolf, or jackal, what are you doing here?』 The monk wanted to speak, the master said: 『Eeh!』 I smelled the foul odor long ago, speechless (If I were to answer, I would say: Exactly). The master shouted.
退。又問一僧。你還夢見臨濟大師么。僧云。某甲五年前不作是夢矣。(代雲和尚醒也未)師云。恁么則衲衣在空閑。假名阿練若去也。僧擬議。師便打。又如前問一僧。僧趨前云。今日親見和尚。師云。你道山僧生緣甚麼處。僧云。劄。師云。臨濟大師來也。僧擬議。師云。元來不是。連棒打出。又問一僧。你甚麼處安單。僧云。前堂左邊。師云。你枕子昨夜被人移過東海新羅去也。(代僧疾與一掌云在者里)因甚向琉球國里東摸西摸。無語。師喝退 問如何是同生不同死。師云。白首如新。如何是同死不同生。師云。傾蓋如故。如何是同生復同死。師云。伯牙與子期。不是閑相識。如何是生死俱不同。師云。君向瀟湘我向秦。僧禮拜云。向後作么生。師便打 問如何是承言者喪。滯句者迷。師云。不快漆桶。更是阿誰。僧擬議。師云。承言者喪。滯句者迷 問達磨西來。因甚不立文字。師云。問取達磨。云還許學人說道理也無。師云。許。云金屑雖貴。落眼成翳。師云。若是達磨眼睛。著得幾百億須彌山 俗士問。弟子終日在夢。何時得醒。師云。我者里惺亦著不得。夢自何來。云爭奈即今見夢何。師與一推云惺惺著 問問著便打。是何道理。師云。你且禮拜著。僧禮拜。師曰。是何道理 僧參。師問那裡來。云
【現代漢語翻譯】 現代漢語譯本： 師父喝令退下。又問一位僧人：『你還夢見臨濟大師（Linji Dashi，禪宗大師）嗎？』僧人說：『我五年前就不做這樣的夢了。』（有人代答說：『和尚醒了嗎？』）師父說：『這樣說來，你的衲衣就閑置了，假裝去阿練若（Aranya，寂靜處）修行吧。』僧人猶豫不決，師父就打了他。又像之前一樣問一位僧人，僧人走上前來說：『今天親眼見到了和尚。』師父說：『你說山僧我出生在什麼地方？』僧人說：『劄。』師父說：『臨濟大師（Linji Dashi，禪宗大師）來了。』僧人猶豫不決，師父說：『原來不是。』連同棍子一起打了出去。又問一位僧人：『你在哪裡安單（An Dan，指僧人掛單，即在寺院 temporary 住下）？』僧人說：『前堂左邊。』師父說：『你的枕頭昨夜被人移到東海新羅（Xinluo，古國名，位於朝鮮半島）去了。』（有人代僧人迅速打出一掌說：『在這裡！』）『為什麼在琉球國（Liuqiu Guo，古代指琉球群島）里東摸西摸？』僧人無語。師父喝令退下。 問：『如何是同生不同死？』師父說：『白頭如新。』如何是同死不同生？師父說：『傾蓋如故。』如何是同生復同死？師父說：『伯牙（Bo Ya，春秋時人，善彈琴）與子期（Zi Qi，春秋時人，善於欣賞音樂），不是隨便認識的。』如何是生死俱不同？師父說：『君向瀟湘（Xiao Xiang，指湖南一帶）我向秦（Qin，指陜西一帶）。』僧人禮拜說：『以後怎麼辦？』師父就打了他。 問：『如何是承言者喪，滯句者迷？』師父說：『不快漆桶，更是阿誰？』僧人猶豫不決，師父說：『承言者喪，滯句者迷。』 問：『達磨（Damo，菩提達摩，禪宗初祖）西來，為什麼不立文字？』師父說：『問取達磨（Damo，菩提達摩，禪宗初祖）。』問：『還允許學人說道理嗎？』師父說：『許。』問：『金屑雖貴，落眼成翳。』師父說：『如果是達磨（Damo，菩提達摩，禪宗初祖）的眼睛，能放得下幾百億須彌山（Xumi Shan，佛教中的須彌山，世界的中心）。』 俗人問：『弟子終日在夢，何時得醒？』師父說：『我這裡清醒也用不著，夢從何來？』問：『爭奈即今見夢何？』師父推了他一下說：『惺惺著。』 問：『問著便打，是何道理？』師父說：『你且禮拜著。』僧人禮拜。師父說：『是何道理？』 僧人蔘拜。師父問從哪裡來？
【English Translation】 English version: The master shouted for him to leave. He then asked a monk, 'Do you still dream of Linji Dashi (Linji Dashi, a Chan master)?' The monk replied, 'I haven't had such dreams for five years.' (Someone interjected, 'Is the monk awake yet?') The master said, 'In that case, your kasaya is idle; pretend to go to Aranya (Aranya, a quiet place) for practice.' The monk hesitated, and the master struck him. He asked another monk the same question as before. The monk stepped forward and said, 'Today, I have the honor of seeing the master in person.' The master asked, 'Tell me, where was this mountain monk born?' The monk said, 'Zha.' The master said, 'Linji Dashi (Linji Dashi, a Chan master) has arrived!' The monk hesitated, and the master said, 'So it's not him.' He struck him out with the staff. He then asked another monk, 'Where do you settle down (An Dan, referring to a monk temporarily staying at a monastery)?' The monk replied, 'On the left side of the front hall.' The master said, 'Your pillow was moved to Silla (Xinluo, an ancient kingdom on the Korean Peninsula) across the East Sea last night!' (Someone quickly slapped his palm on behalf of the monk and said, 'It's here!') 'Why are you groping around in the Ryukyu Islands (Liuqiu Guo, anciently referring to the Ryukyu Islands)?' The monk was speechless. The master shouted for him to leave. Asked, 'What is it to be born together but not die together?' The master said, 'White heads as new.' What is it to die together but not be born together? The master said, 'Meeting by chance as old friends.' What is it to be born together and die together? The master said, 'Bo Ya (Bo Ya, a person from the Spring and Autumn period, skilled in playing the qin) and Zi Qi (Zi Qi, a person from the Spring and Autumn period, good at appreciating music) are not casual acquaintances.' What is it to be neither born together nor die together? The master said, 'You go to Xiao Xiang (Xiao Xiang, referring to the Hunan area), and I go to Qin (Qin, referring to the Shaanxi area).' The monk bowed and said, 'What should I do in the future?' The master struck him. Asked, 'What is it to lose oneself in words and be deluded by phrases?' The master said, 'A dull lacquer bucket, who else could it be?' The monk hesitated, and the master said, 'To lose oneself in words and be deluded by phrases.' Asked, 'Why didn't Damo (Damo, Bodhidharma, the first patriarch of Chan) establish words when he came from the West?' The master said, 'Ask Damo (Damo, Bodhidharma, the first patriarch of Chan).' Asked, 'Is a student allowed to speak of reason?' The master said, 'Yes.' Asked, 'Though gold dust is precious, it becomes a speck in the eye.' The master said, 'If it were Damo's (Damo, Bodhidharma, the first patriarch of Chan) eyes, they could hold hundreds of billions of Mount Sumeru (Xumi Shan, Mount Sumeru in Buddhism, the center of the world).' A layman asked, 'This disciple is always dreaming; when will I wake up?' The master said, 'Even being awake is useless here; where does the dream come from?' Asked, 'What about the dream I am seeing now?' The master pushed him and said, 'Be awake!' Asked, 'What is the reason for striking when asked?' The master said, 'You should bow first.' The monk bowed. The master said, 'What is the reason?' A monk came to pay respect. The master asked, 'Where do you come from?'
佛日來。師云。春日溫。夏日熱。且道佛日如何。僧擬議。(代僧呵呵云。某甲有個頌子。待問汝頌云何。便與一掌)師便喝僧參。師問那裡來。云宜興來。師云。長橋下蛟。周處斬后。近日如何。僧罔措。(蓮代云某甲收得劍在此)師笑云。參堂去問冬至一陽生。因甚天道愈寒。師云。活人須用殺人刀。大用見前。不存軌則。為甚方木不透圓竅。師云。白雪陽春和者希。相看兩不厭。只有敬亭山。且道敬亭山具甚麼眼。師云。萬古常青碧。毒鼓當軒。擊者為甚麼不死師云。因渠置得 一晚問眾。臨濟德山是佛祖兒孫。因甚麼佛來也打。祖來也打。一僧云。鐵牛撞破祖師機。師喝退。一僧云。大用現前無佛祖。師云。你帶累臨濟德山入地獄作么。連棒打趁歸方丈。一僧隨入云。知恩報恩。師搖手云。不是不是。僧禮拜云。請和尚代語。師拱手云。莫怪空疏。伏惟珍重。僧云。那拂袖便出。師休去。至來朝袖金十兩。詣僧堂前。白眾云。山僧生平伏善。蓋為知得利害。不見前百丈錯祇對一僧話。五百生墮野狐身。(愈賊愈丑大慈大悲)昨晚山僧室中亦偶錯下一轉語。致某甲上座簡點。一夜不安。乃出金云。將此辦齋。對眾懺悔。就今告退院子。復指座云。便請某甲上座。坐者曲錄木床。僧愕然。(代踢倒便行)師云。那
【現代漢語翻譯】 現代漢語譯本 佛日到來。 禪師說：『春日溫暖，夏日炎熱。』那麼，佛日又是如何呢？ 僧人正要思量。（我替僧人呵呵一笑說：『我這裡有一首頌，等我問你頌說的是什麼，就給你一巴掌』）禪師便大喝一聲，讓僧人去參悟。禪師問：『從哪裡來？』僧人說：『從宜興來。』禪師說：『長橋下的蛟龍，周處（西晉時期人物）斬殺之後，近日如何了？』僧人不知所措。（我替他說：『我這裡收著那把劍。』）禪師笑著說：『去禪堂參悟去。』問：『冬至一陽生，為什麼天道反而更加寒冷？』禪師說：『救活人需要用殺人的刀，大用顯現目前，不拘泥於規則。為什麼方形的木頭不能穿過圓形的孔洞？』禪師說：『白雪陽春的曲子，能一起唱和的人很少。』相看兩不厭，只有敬亭山。那麼，敬亭山有什麼樣的眼光呢？禪師說：『萬古常青碧。』毒鼓在面前敲響，敲鼓的人為什麼不會死？禪師說：『因為他安放得好。』 一天晚上，禪師問大家：『臨濟（唐代禪師）和德山（唐代禪師）是佛祖的兒孫，為什麼佛來了也要打，祖師來了也要打？』一個僧人說：『鐵牛撞破祖師的玄機。』禪師喝斥他退下。一個僧人說：『大用顯現目前，沒有佛祖。』禪師說：『你把臨濟和德山牽累到地獄裡做什麼？』用棍子打他，趕回方丈。一個僧人跟進去說：『知恩圖報恩。』禪師搖手說：『不是，不是。』僧人禮拜說：『請和尚代為開示。』禪師拱手說：『不要怪我淺薄，請多珍重。』僧人拂袖便出，禪師便作罷了。到了第二天早上，拿出金子十兩，到僧堂前，告訴大家說：『山僧我平生信奉善事，是因為知道利害關係。』不見以前百丈禪師（唐代禪師）錯答了一個僧人的話，五百世墮入野狐身。（越是掩飾越是醜陋，大慈大悲）昨晚山僧我在室內也偶然說錯了一句轉語，導致這位上座簡點，一夜不安。於是拿出金子說：『用這些來辦齋飯，當衆懺悔。』現在告退院子。又指著座位說：『請這位上座來坐這曲錄木床。』僧人愕然。（我替他一腳踢倒便走）禪師說：『那——』
【English Translation】 English version One day, the master said, 'Spring days are warm, summer days are hot.' Then, how is the Buddha's day?' A monk was about to ponder. (I, on behalf of the monk, chuckled and said, 'I have a verse here. I'll wait to ask you what the verse says, and then I'll give you a slap.') The master then shouted loudly, telling the monk to go and contemplate. The master asked, 'Where do you come from?' The monk said, 'From Yixing.' The master said, 'The dragon under the Long Bridge, after Zhou Chu (a figure in the Western Jin Dynasty) killed it, how is it recently?' The monk was at a loss. (I said on his behalf, 'I have the sword here.') The master smiled and said, 'Go to the meditation hall to contemplate.' Asked, 'Winter solstice, yang is born, why is the way of heaven even colder?' The master said, 'Saving people requires a killing knife, great use appears before you, not adhering to rules. Why can't a square piece of wood pass through a round hole?' The master said, 'The song of White Snow in the Spring, few can sing along.' Looking at each other without getting tired, only Jingting Mountain. Then, what kind of eyes does Jingting Mountain have? The master said, 'Eternal green and blue.' The poisonous drum is sounded in front of you, why doesn't the drummer die? The master said, 'Because he placed it well.' One evening, the master asked everyone, 'Linji (a Tang Dynasty Chan master) and Deshan (a Tang Dynasty Chan master) are the Buddha's grandchildren, why beat the Buddha when he comes, and beat the patriarch when he comes?' A monk said, 'The iron ox breaks the patriarch's mystery.' The master scolded him to step back. A monk said, 'Great use appears before you, there is no Buddha or patriarch.' The master said, 'What are you doing dragging Linji and Deshan into hell?' He hit him with a stick and chased him back to his abbot's room. A monk followed in and said, 'Knowing kindness and repaying kindness.' The master shook his head and said, 'No, no.' The monk bowed and said, 'Please, master, give an explanation on my behalf.' The master cupped his hands and said, 'Don't blame me for being shallow, please take care.' The monk flicked his sleeves and left, and the master let it go. The next morning, he took out ten taels of gold and went to the monks' hall, telling everyone, 'I, the mountain monk, have always believed in good deeds, because I know the advantages and disadvantages.' Didn't you see that the previous Baizhang Chan master (a Tang Dynasty Chan master) answered a monk's words incorrectly, and fell into the body of a wild fox for five hundred lifetimes. (The more you cover up, the uglier you become, great compassion and great mercy) Last night, I, the mountain monk, also accidentally said a wrong turning word in the room, causing this senior monk to criticize, and was uneasy all night. So he took out the gold and said, 'Use these to prepare vegetarian meals and repent in public.' Now I resign from the courtyard. He also pointed to the seat and said, 'Please, this senior monk, sit on this crooked wooden bed.' The monk was stunned. (I kicked it over and left on his behalf) The master said, 'That—'
。元來元來。又無語。師便掌。乃據座告眾云。恁么則大須審諦。你還知么。祖師門下。會與不會。總須喪身失命。自後不得草草匆匆 師晚號夢隱道人。乞歸金粟。投老於會稽化鹿山之陽明洞天。乃自相山擇吉兆。塔于黃龍峰下康熙甲寅六月二十七日示寂。世壽七十九。著有九會錄行世。
寧波府天童牧云通門禪師
病起上堂。山僧病百來日。不曾與大眾說一元字腳。汝等還知真實相為么癡。兒刻意止啼錢。便下座 上堂。安居過半月。眉毛共廝結。護生須是殺。棒棒要見血。住山家事忙。幹辦及時節。面門無位人。趕得忙不徹。但喜山路深。紅塵都隔絕。普請出個坡。大家生喜悅。綠樹黃鶯飛。青峰白雲曳。聒聒語林間。山禽未反舌。坐坐隱蓋亭。看看玲瓏穴。歸來身正汗。浴水又燒熱。浴了放腳眠。受用極親切。大眾。天童禪只得如此。(恁么提唱。十萬八千。未是遠在)若要商量公案。提究工夫。朝咒暮咒。如教百家姓相似。自有無眼阿師在。山僧衰邁。無暇說得 示眾。雲門云。此事若在言語上。三乘十二分教。豈是無言。跛腳阿師大似病後驗方。藥山云。若也無言啓蒙。何名達者。我今為汝說者個語。顯無語底。大小藥山。誘人犯法。永嘉云。默時說。說時默。大施門開無壅塞。合水和泥。
【現代漢語翻譯】 現代漢語譯本： 元來元來，又沒有話說。禪師便打了一下。然後回到座位上告訴大家說：『既然這樣，就必須仔細審察。你們知道嗎？祖師門下，會與不會，總要捨身忘命。以後不得草率匆忙。』禪師晚年自號夢隱道人，請求回到金粟山。晚年隱居在會稽化鹿山南面的陽明洞天。於是在相山選擇吉地，在黃龍峰下建塔。康熙甲寅年（1674年）六月二十七日圓寂，世壽七十九歲。著有《九會錄》流傳於世。
寧波府天童牧云通門禪師
生病後上堂說法：『山僧我病了一百多天，不曾和大家說一個「元」字。你們知道真實相是什麼嗎？就像愚蠢的孩子刻意用錢來止啼哭。』說完便下座。
上堂說法：『安居已經過半個月，眉毛都糾結在一起了。護生必須是殺，棒棒都要見血。住在山裡家事繁忙，要及時辦理。面門沒有位置的人，忙得不可開交。只是喜歡山路深遠，紅塵都被隔絕了。普請大家開墾一塊坡地，大家都感到喜悅。綠樹黃鶯飛舞，青峰白雲飄曳。鳥兒在樹林間聒噪，山禽還沒有停止鳴叫。坐在隱蓋亭里，看看那玲瓏的洞穴。回來身上都是汗，洗個澡又燒熱水。洗完澡就放下腳睡覺，享受非常親切。』大眾，天童禪只能這樣了。（這樣提倡，十萬八千里，還算不上遠。）如果要商量公案，研究工夫，早晚唸咒，就像教人背誦百家姓一樣。自然有無眼的阿師在。山僧我衰老了，沒有時間多說。』
開示大眾：雲門文偃禪師說：『這件事如果在言語上，三乘十二分教（佛教的全部經典），難道沒有言語嗎？跛腳的阿師就像病後的驗方。』藥山惟儼禪師說：『如果不用言語來啓蒙，那還叫什麼達者？』我現在為你們說這個語，是爲了顯明無語的道理。大小藥山，誘人犯法。永嘉玄覺禪師說：『沉默時也在說，說話時也在沉默，大施門打開沒有阻礙。』就像合水和泥一樣。
【English Translation】 English version: Originally, originally, there is nothing to say. The Zen master then struck. Then, returning to his seat, he told everyone: 'Since it is so, then you must examine carefully. Do you know? Under the ancestral master's gate, whether you understand or not, you must give up your life. Hereafter, do not be careless and hasty.' The Zen master, in his later years, called himself the Dream Hidden Taoist, and requested to return to Jin Su (Golden Millet) Mountain. In his old age, he lived in seclusion in the Yangming Grotto on the south side of Huilu (Transformed Deer) Mountain in Kuaiji (Shaoxing). Then, he chose an auspicious site in Xiang (Elephant) Mountain and built a pagoda under Huanglong (Yellow Dragon) Peak. He passed away on the twenty-seventh day of the sixth month of the Jia Yin year of the Kangxi reign (1674), at the age of seventy-nine. He authored the 'Nine Assemblies Record,' which is circulated in the world.
Zen Master Muyun Tongmen of Tiantong (Heavenly Child) Monastery in Ningbo Prefecture
Ascending the hall after recovering from illness: 'This mountain monk has been ill for over a hundred days and has not spoken a single 'yuan' (original) word to everyone. Do you know what the true form is? It is like a foolish child deliberately using money to stop crying.' Then he descended from the seat.
Ascending the hall: 'Half a month of retreat has passed, and the eyebrows are all knotted together. Protecting life must be killing; every strike must see blood. Living in the mountains, the family affairs are busy, and they must be handled in a timely manner. Those who have no position in the face are busy beyond measure. I only like the deep mountain roads, and the red dust is all isolated. Everyone is invited to cultivate a piece of slope, and everyone feels happy. Green trees and yellow orioles fly, green peaks and white clouds drift. Birds chirp in the forest, and mountain birds have not stopped singing. Sitting in the Hidden Cover Pavilion, look at the exquisite cave. Returning, the body is full of sweat, take a bath and heat the water again. After bathing, put your feet down and sleep, enjoying it very intimately.' Everyone, Tiantong Zen can only be like this. (Such advocacy, one hundred and eight thousand miles, is not far away.) If you want to discuss koans and study kung fu, chanting mantras morning and evening is like teaching people to recite the Hundred Family Surnames. Naturally, there are blind teachers there. This mountain monk is old and has no time to say more.'
Instructing the assembly: Zen Master Yunmen Wenyan said: 'If this matter is in words, are the Three Vehicles and Twelve Divisions of the teachings (the entire Buddhist scriptures) without words? A lame teacher is like a proven prescription after illness.' Zen Master Yaoshan Weiyan said: 'If you don't use words to enlighten, what is called a master?' I am now speaking this word for you to reveal the principle of no words. Big and small Yaoshan, inducing people to break the law. Zen Master Yongjia Xuanjue said: 'Speaking in silence, and silent in speaking, the Great Giving Gate is open without obstruction.' It's like mixing water and mud.
不是好手。香嚴云。語是誑。寂是謗。語默向上有事在。久向香嚴。原來偷心未息。此四古錐。雖則老婆心切。簡點將來。總在葛藤里舒縮。且道那個親 師云。山僧有一句極現成佛法。向你們道去。乃指云。檐前雨滴(與么指點瞎卻人眼) 僧問石火電光事如何。師云。謝子一拜。僧喝。師云。者一喝落在甚麼處。僧擬議。師便打 僧問和尚尊候如何。師拈餅度與。僧云。百雜碎師云。蹉過了也 師坐次。有僧忽舉拳云。請和尚為某甲說破。師云。我不識他。僧云。和尚何不為某甲說。師云。說了也。僧云。爭奈某甲氣宇如王。師云。已收下了 僧問。離四句。絕百非。請師直指西來意。師云。打了普梆要拖柴。僧云。不與萬法為侶。是甚麼人。師厲聲云。教你拖柴不去。只管問甚麼。僧罔措而退 師誕辰。有僧封一緘寄正。師啟視。見畫一圓相。師遂于圓相中書曰。猶作恁么見解。即封還 師納涼次。一僧作禮辭行。便問如何是正法眼藏。師以羽扇拂其面。僧云。錯師云。錯錯 太史蔣虎臣謁師。茶次。太史問。老師還結夏否。師云。病廢久矣。太史曰。子如不言。小子何述焉。師云。鴉鳴鵲噪。大好訊息 蔣太史同方曰江居士又來參。方云。弟子嘗看如何是佛乾矢橛話。時中雖解提撕。不能透脫。未審有何方便
【現代漢語翻譯】 現代漢語譯本： 不是好手（指香嚴智閑禪師）。香嚴智閑禪師說：『說話是虛誑，寂默是誹謗。』（意指無論是說還是不說，都無法完全表達真理）。在言語和沉默之外，還有更重要的事在。我長期在香嚴智閑禪師處學習，原來是偷心（指追求開悟的心）未曾止息。這四個老古錐（指那些老修行），雖然婆心切切（指用心良苦），但仔細看來，總是在葛藤（比喻糾纏不清的思緒）里舒張收縮。那麼，哪個才是親切的呢？ 香嚴智閑禪師說：『山僧我有一句極其現成的佛法，要告訴你們。』於是指著屋檐說：『檐前雨滴。』（這樣指點，反而會瞎了人的眼睛）。 有僧人問：『石火電光（比喻事物瞬間即逝）之事如何？』香嚴智閑禪師說：『謝謝你這一拜。』僧人喝道一聲。香嚴智閑禪師說：『這一喝落在什麼地方？』僧人猶豫不決。香嚴智閑禪師便打了他。 有僧人問：『和尚您身體如何？』香嚴智閑禪師拿起餅遞給他。僧人說：『百雜碎（指不值一提）。』香嚴智閑禪師說：『錯過了啊。』 香嚴智閑禪師坐著的時候，有僧人忽然舉起拳頭說：『請和尚為我說明白。』香嚴智閑禪師說：『我不認識他。』僧人說：『和尚為什麼不為我說說？』香嚴智閑禪師說：『已經說過了。』僧人說：『無奈我氣宇軒昂如王者。』香嚴智閑禪師說：『已經收下了。』 有僧人問：『離開四句（佛教用語，指對事物進行肯定、否定、亦肯定亦否定、非肯定非否定四種方式的邏輯判斷），斷絕百非（指否定一切錯誤的觀點），請禪師直指西來意（指禪宗的宗旨）。』香嚴智閑禪師厲聲說：『打了普梆（指寺院中召集大眾的訊號）還要拖柴（指做雜務）。』僧人說：『不與萬法為侶（指不執著于任何事物），是什麼人？』香嚴智閑禪師厲聲說：『教你拖柴不去，只管問什麼！』僧人茫然不知所措，退下了。 香嚴智閑禪師誕辰，有僧人封了一封信寄來祝賀。香嚴智閑禪師打開一看，見畫了一個圓相（佛教用語，象徵圓滿）。香嚴智閑禪師於是在圓相中寫道：『還作這樣的見解。』隨即封好退還。 香嚴智閑禪師在納涼的時候，一個僧人作禮告辭要走。便問：『如何是正法眼藏（指佛法的精髓）？』香嚴智閑禪師用羽扇拂他的面。僧人說：『錯了。』香嚴智閑禪師說：『錯錯。』 太史蔣虎臣拜見香嚴智閑禪師。喝茶的時候，太史問：『老師還結夏（指僧人在夏季三個月安居修行）嗎？』香嚴智閑禪師說：『生病荒廢很久了。』太史說：『您如果不說，我怎麼記載呢？』香嚴智閑禪師說：『鴉鳴鵲噪，大好訊息。』 蔣太史同方曰江居士又來參拜。方曰：『弟子曾經看「如何是佛乾矢橛（比喻毫無用處的東西）」的話頭，時時用心，雖然懂得提撕（指提起話頭，加以參究），但不能透脫（指徹底領悟）。不知道有什麼方便法門？』
【English Translation】 English version: Not a good hand (referring to Xiangyan Zhixian Chan Master). Xiangyan said, 'Speech is deceitful, silence is slander.' (meaning that neither speaking nor not speaking can fully express the truth). Beyond speech and silence, there is something more important. I have been studying with Xiangyan for a long time, and it turns out that the stealing mind (the mind that seeks enlightenment) has not ceased. These four old fogeys (referring to those old practitioners), although with earnest intentions, upon closer inspection, are always stretching and shrinking within the tangle (a metaphor for tangled thoughts). Then, which one is intimate? Xiangyan Zhixian Chan Master said, 'I, the mountain monk, have an extremely ready-made Dharma to tell you.' Then he pointed to the eaves and said, 'Raindrops before the eaves.' (Pointing like this will blind people's eyes). A monk asked, 'What about the matter of sparks struck from flint and lightning flashes (a metaphor for the fleeting nature of things)?' Xiangyan Zhixian Chan Master said, 'Thank you for this bow.' The monk shouted. Xiangyan Zhixian Chan Master said, 'Where does this shout land?' The monk hesitated. Xiangyan Zhixian Chan Master then hit him. A monk asked, 'How is your health, Abbot?' Xiangyan Zhixian Chan Master picked up a cake and handed it to him. The monk said, 'A hundred scraps (meaning insignificant).' Xiangyan Zhixian Chan Master said, 'Missed it.' When Xiangyan Zhixian Chan Master was sitting, a monk suddenly raised his fist and said, 'Please, Abbot, explain it to me.' Xiangyan Zhixian Chan Master said, 'I don't recognize him.' The monk said, 'Why doesn't the Abbot explain it to me?' Xiangyan Zhixian Chan Master said, 'It has already been said.' The monk said, 'But my aura is like a king.' Xiangyan Zhixian Chan Master said, 'It has already been received.' A monk asked, 'Apart from the four phrases (Buddhist term, referring to the four ways of logical judgment: affirmation, negation, both affirmation and negation, neither affirmation nor negation), cutting off the hundred negations (referring to negating all wrong views), please, Master, directly point to the meaning of the Westward Journey (referring to the purpose of Zen Buddhism).' Xiangyan Zhixian Chan Master said sternly, 'After striking the pubang (the signal in the monastery to gather the assembly), you still want to haul firewood (referring to doing chores).' The monk said, 'Not associating with the myriad dharmas (referring to not being attached to anything), what kind of person is it?' Xiangyan Zhixian Chan Master said sternly, 'I told you to haul firewood, but you keep asking what!' The monk was at a loss and retreated. On Xiangyan Zhixian Chan Master's birthday, a monk sealed a letter and sent it as a congratulation. Xiangyan Zhixian Chan Master opened it and saw a circle drawn (Buddhist term, symbolizing perfection). Xiangyan Zhixian Chan Master then wrote in the circle, 'Still making such a view.' Then he sealed it and returned it. When Xiangyan Zhixian Chan Master was cooling off, a monk bowed and said goodbye to leave. He then asked, 'What is the Eye-Treasury of the True Dharma (referring to the essence of the Buddha's teachings)?' Xiangyan Zhixian Chan Master brushed his face with a feather fan. The monk said, 'Wrong.' Xiangyan Zhixian Chan Master said, 'Wrong, wrong.' Grand Historian Jiang Huchen visited Xiangyan Zhixian Chan Master. During tea, the Grand Historian asked, 'Does the teacher still observe the summer retreat (referring to monks practicing in seclusion for three months in the summer)?' Xiangyan Zhixian Chan Master said, 'I have been sick and neglecting it for a long time.' The Grand Historian said, 'If you don't say it, how can I record it?' Xiangyan Zhixian Chan Master said, 'Crows crowing and magpies chattering, great news.' Grand Historian Jiang, together with layman Jiang, whose style name was Fang, came to visit again. Fang said, 'This disciple once looked at the topic of "What is the Buddha's dried-up shit stick (a metaphor for something useless)?" Although I understand how to bring it up and contemplate it, I cannot break through it completely. I wonder if there is any expedient method?'
。師持扇度與云。我者里也不見佛。也不見乾矢橛。方接扇。師云。適來是甚話頭。方云。乾矢橛。師云。猶戀舊時窠。方云。不敢放手。師云。祇要公入手。方云。如何入手。師云。蹉過也不知。有頃。太史云。弟子在此。適才聞梆聲。未審是誰。師云。須向未聞梆聲已前薦取好 一僧出衆作禮云。某甲是個生牛。不知東轉西轉。師即向右指云。過者邊著。僧云。不得上路。師復向左云。過者邊來。僧便過。師云。上路了也(那邊明白了卻來者邊行履) 夜參次。一僧禮拜起。拍手。師云。作甚麼。僧云。擦去地上塵。師遂對眾拍手云。我手中無塵。且道擦個甚麼。眾無對。師云。者一隊漢。如生盲人相似。到此間來。只管相我口皮動。殊不知我與者僧。已作一場佛事了也 師云。參禪人須具正見。不可作外道見解。何故。即如而今人不肯修行底。日用隨聲逐色。業識茫茫。固不必論。出來參學。聞知識開示個本來人。即便執四大五蘊中有個本來人。此便是外道見了。且未嘗見得本來人如何面目。即便計四大是有壞底。本來人是無壞底。四大是假底。本來人是真底。四大不能動用。本來人能動轉四大。此病莫道新學。即久在叢林。十個有五雙如是。殊不知執真底不壞底。即是常見。執假底壞底。即是斷見。斷常二見
【現代漢語翻譯】 現代漢語譯本： 師父拿著扇子遞給方丈（云居方），方丈說：『我這裡既沒見到佛，也沒見到乾矢橛（gān shǐ jué，糞橛，比喻無用之物）。』 方丈剛接過扇子，師父問：『剛才說的是什麼話頭？』 方丈答：『乾矢橛。』 師父說：『還是留戀舊時的巢穴啊。』 方丈說：『不敢放手。』 師父說：『只要你入手。』 方丈問：『如何入手？』 師父說：『錯過了也不知道。』 過了一會兒，太史（官名）說：『弟子在這裡，剛才聽到梆聲，不知道是誰（打的）。』 師父說：『須要在未聽到梆聲之前領會才好。』 一個僧人從人群中出來，行禮說：『弟子是個生牛（比喻愚鈍），不知道向東轉還是向西轉。』 師父就向右邊指著說：『從那邊過去。』 僧人說：『不得上路。』 師父又向左邊指著說：『從這邊過來。』 僧人就過去了。 師父說：『已經上路了（在那邊明白了，卻又到這邊來行動）。』 夜裡講經的時候，一個僧人禮拜後站起來，拍手。 師父問：『做什麼？』 僧人說：『擦去地上的塵土。』 師父就對著大家拍手說：『我手中沒有塵土，你說擦什麼？』 大家都沒有回答。 師父說：『這一群人，像天生的瞎子一樣，到這裡來，只管看我說，殊不知我和這個僧人，已經做了一場佛事了。』 師父說：『參禪的人必須要有正確的見解，不可以有外道的見解。為什麼呢？就像現在的人不肯修行，每天隨著聲音和美色，業識茫茫，這固然不必說了。出來參學，聽到知識（指有道之人）開示本來人，就執著於四大五蘊（sì dà wǔ yùn，佛教用語，指構成人身和世界的五種要素）中有一個本來人，這就是外道的見解了。而且沒有真正見到本來人是什麼面目，就認為四大是有壞的，本來人是無壞的；四大是假的，本來人是真的；四大不能動用，本來人能動轉四大。這種毛病，不要說新學的人，就是久在叢林的人，十個有五雙是這樣的。殊不知執著于真（不變）的、不壞的，就是常見（永恒不變的見解）；執著于假（虛幻）的、會壞的，就是斷見（認為一切終將斷滅的見解）。斷見和常見這兩種見解。』
【English Translation】 English version: The master held a fan and handed it to Fangzhang (Yunjufang). Fangzhang said, 'I don't see the Buddha here, nor do I see a gān shǐ jué (dry dung spatula, a metaphor for something useless).' As soon as Fangzhang took the fan, the master asked, 'What was the topic just now?' Fangzhang replied, 'Gān shǐ jué.' The master said, 'Still attached to the old nest.' Fangzhang said, 'I dare not let go.' The master said, 'Just need you to get started.' Fangzhang asked, 'How to get started?' The master said, 'You don't even know when you've missed it.' After a while, the Grand Historian (an official title) said, 'Disciple is here, just heard the sound of the clapper, don't know who (struck it).' The master said, 'It's best to understand before hearing the sound of the clapper.' A monk came out from the crowd, bowed and said, 'I am a raw ox (a metaphor for being dull), I don't know whether to turn east or west.' The master pointed to the right and said, 'Go over there.' The monk said, 'Cannot get on the road.' The master pointed to the left again and said, 'Come over here.' The monk then went over. The master said, 'Already on the road (understood over there, but came here to act).' During the evening lecture, a monk bowed and stood up, clapping his hands. The master asked, 'What are you doing?' The monk said, 'Wiping the dust off the ground.' The master then clapped his hands to the crowd and said, 'I have no dust in my hands, what are you saying to wipe?' No one answered. The master said, 'This group of people, like the congenitally blind, come here and only watch me speak, not knowing that I and this monk have already done a Buddhist service.' The master said, 'Those who practice Chan (Zen) must have correct views, and must not have heretical views. Why? Just like people today who are unwilling to cultivate, following sounds and sights every day, with hazy karmic consciousness, that goes without saying. Coming out to study, hearing the knowledgeable (referring to enlightened people) explain the original person, they cling to the idea that there is an original person within the four elements and five aggregates (sì dà wǔ yùn, Buddhist term, referring to the five elements that constitute the human body and the world), this is a heretical view. Moreover, without truly seeing what the original person looks like, they think that the four elements are destructible, and the original person is indestructible; the four elements are false, and the original person is true; the four elements cannot be used, and the original person can move the four elements. This problem, not to mention new learners, even those who have been in the monastery for a long time, five out of ten are like this. Little do they know that clinging to the true (unchanging), indestructible, is the eternalism (the view of eternal unchanging); clinging to the false (illusory), destructible, is nihilism (the view that everything will eventually be destroyed). These two views of eternalism and nihilism.』
。蘊于胸次。即是生死根本此見不消。要出生死。又何能得。所以永嘉云。修行恐落斷常坑。又有底畢竟要見此本來人。逐日捫空捕影。撐眉努目。如渴鹿趁陽𦦨。走到老死。本來人畢竟無你獲處。你若要去此等見解。此等病痛。須向大棒下討個倒斷。則佛病祖病。禪病生死病。四百四苦病八萬四千毛病。乃至外道家種種惡見。自無地可寄。方才胸次得安樂。 卍新續藏第 85 冊 No. 1592 揞黑豆集
揞黑豆集卷七
心圓居士 拈別
火蓮居士 集梓
六祖下第三十六世
南嶽高臺不退行勇禪師
古杭錢塘韓氏子。自幼好佛。至年二十有一。亟欲出塵。父母不許。遂夜遁至界山。禮靜主衍云披削。偕全庵進公。參大覺老人于報恩。力究父母未生前話。因同眾普請。見僧荷空畚行。有省。一日侍覺次。覺問僧。轉山河大地歸自己則易轉自己歸山河大地則難如何會。師從旁徹法源底。時年二十有五。后猶脅不至席。朝夕參請。日臻元奧。覺謂師。得地之後。廢寢忘餐者。吾所僅見屢命分座。師力辭。結茆大雄山之云覆庵。丙戌冬。覺北遊。師于報恩。綱維首眾。三歷寒暑。為人懇切。接機迅利。遐邇欽慕。戊子春。覺自荊山寄伽黎法偈。與重豐峰三人同時記莂。春
【現代漢語翻譯】 現代漢語譯本： 鬱結于胸懷之中，便是生死的根本。這種見解如果不能消除，想要脫離生死輪迴，又怎麼可能做到？所以永嘉禪師說：『修行恐怕落入斷滅和常存的窠臼。』又有的人一定要見到這個本來面目的人，每天只是徒勞地摸索，白費力氣，就像乾渴的鹿追逐陽光下的熱氣一樣，直到老死，也終究無法獲得這個本來面目的人。你如果想要去除這些見解，這些病痛，必須要在當頭棒喝之下徹底斷除。這樣，佛的病，祖師的病，禪的病，生死的病，四百零四種痛苦的病，八萬四千種毛病，乃至外道家的種種邪惡見解，自然就沒有地方可以寄託。這樣，心中才能得到安樂。 卍新續藏第 85 冊 No. 1592 《揞黑豆集》 《揞黑豆集》卷七 心圓居士 拈別 火蓮居士 集梓 六祖慧能下第三十六世 南嶽高臺不退行勇禪師 古杭錢塘韓氏之子。從小就喜歡佛法。到了二十一歲，非常想要出家修行，父母不允許。於是夜裡逃走到了界山，拜靜主衍云剃度。與全庵進公一起，到報恩寺參拜大覺老人，努力探究父母未生之前的本來面目。因為和大家一起普請勞動，看見僧人挑著空畚箕行走，有所領悟。一天，侍奉大覺禪師時，大覺禪師問僧人：『轉化山河大地歸於自己容易，轉化自己歸於山河大地則難，如何理解？』禪師從旁徹底領悟了法源的根本。當時二十五歲。之後仍然不敢安席而臥，早晚參拜請教，日益精進。大覺禪師對禪師說：『得道之後，廢寢忘食的人，我所僅見。』多次要他分座講法，禪師極力推辭，在雄山結廬于云覆庵。丙戌年（1286年）冬天，大覺禪師北遊，禪師在報恩寺，擔任綱維，帶領大眾。經歷了三年寒暑，待人懇切，接引開示迅速敏捷，遠近的人都欽佩仰慕。戊子年（1288年）春天，大覺禪師從荊山寄來伽黎法偈，與重豐峰三個人同時得到印可。
【English Translation】 English version: What is accumulated in the chest is the root of birth and death. If this view is not eliminated, how can one escape the cycle of birth and death? Therefore, Yongjia (Yongjia Xuanjue, 665-713, a Chan Buddhist monk) said, 'Cultivation fears falling into the pit of annihilation and permanence.' And some people insist on seeing this original person, but they only grope in vain every day, exerting themselves fruitlessly, like a thirsty deer chasing the heat haze under the sun, until they die of old age, and ultimately cannot obtain this original person. If you want to remove these views, these ailments, you must completely cut them off under a heavy blow. In this way, the illness of the Buddha, the illness of the patriarchs, the illness of Chan, the illness of birth and death, the four hundred and four kinds of suffering, the eighty-four thousand ailments, and even the various evil views of the heretics, will naturally have nowhere to be placed. Only then can the heart find peace and joy. Supplement to the Buddhist Canon, Series 卍, Vol. 85, No. 1592, Collection of Concealing Black Beans Collection of Concealing Black Beans, Volume 7 Layman Xinyuan (Heart-Round) - compiled and annotated Layman Hualian (Fire-Lotus) - collected and printed 36th Generation from the Sixth Patriarch Huineng (638-713) Zen Master Yong of Nanyue Gaotai (Southern Mountain High Terrace) - Unretreating Practice A son of the Han family of Qiantang, Hangzhou. He loved Buddhism from a young age. At the age of twenty-one, he eagerly wanted to leave the mundane world, but his parents did not allow it. So he fled at night to Jieshan (Boundary Mountain), where he was tonsured by the abbot Yan Yun. Together with Quan'an Jingong (Complete-An Advancement Public), he visited the Elder Dajue (Great Enlightenment) at Bao'en Temple (Gratitude Temple), diligently investigating the 'what was before my parents were born' koan. Because of working together with everyone, he saw a monk carrying an empty basket and had an awakening. One day, while attending to Zen Master Dajue, Dajue asked the monk, 'It is easy to transform mountains, rivers, and the great earth to return to oneself, but it is difficult to transform oneself to return to mountains, rivers, and the great earth. How do you understand this?' The Zen Master thoroughly understood the root of the Dharma source from the side. He was twenty-five years old at the time. Afterwards, he still dared not rest comfortably, attending and requesting teachings morning and evening, becoming more and more proficient. Zen Master Dajue said to the Zen Master, 'After attaining the Way, you are the only person I have seen who forgets to sleep and eat.' He repeatedly asked him to share the seat and teach the Dharma, but the Zen Master strongly declined, building a hut at Yunfu Hermitage (Cloud-Covered Hermitage) on Mount Daxiong (Great Hero Mountain). In the winter of the Bingxu year (1286), Zen Master Dajue traveled north, and the Zen Master served as the director at Bao'en Temple, leading the assembly. After three years, he was sincere and kind to people, and his guidance was swift and skillful, admired by people far and near. In the spring of the Wuzi year (1288), Zen Master Dajue sent the Gāthā (verse) of Dharma transmission from Jing Mountain, and he and Chongfeng Feng (Double Abundance Peak) and two others were simultaneously approved.
季。覺南迴。結夏大雄。至冬過報恩。特命師立僧秉拂。己丑春。覺退居大雄崇福。師應請住吳興法海。辛卯秋。涉廬登衡。衲子向風而往。請開法于衡之天臺 僧問。如何是鐵蛇鉆入金剛眼。師云。墨池裡龍眠。如何是崑崙騎象鷺鷥牽。師云。海上犀牛獨足立。如何是海底泥牛銜月走。師云。露柱懷胎。如何是巖前石虎抱兒眠。師云。平地起骨堆。師隨示一偈云。狗銜燈盞街前去。老鼠偷鹽咳𠻳歸。露柱堂前驚破夢。開門雪裡放烏龜。我此四句內。有一句有權有實。有照有用。能縱能奪。能殺能活。若簡得出。許汝買草鞋行腳。速道速道。僧擬議。師直打出 二僧作禮。師云。你兩個都是參無位真人的。試道看。二僧無語。師云我昨日做個夢。夢一個日本國人到江西出碗的所在。請一尊磁器觀音。把個金漆桶裝了。載到本國臨上岸。忽然䌫繩斷。把船都打翻了。連觀音大士也不見了。乃隨聲推倒桌子。(觀音出現) 僧問。如何是學人鼻孔。師云。你無鼻孔。進云。尋常向甚處出氣。師掌云向你道無鼻孔又問甚處出氣 居士請開示。師云。曾見甚麼人來。士云。曾見大雄和尚來。師云。那裡相見。士云。齋堂相見。師拈棒直打出 師召一僧云。我不問你工夫。與我請一尊佛來。(代僧劈面掌雲南無鈍置佛)僧請佛至
【現代漢語翻譯】 現代漢語譯本： 癸（具體年份未知）。覺南迴到結夏大雄（寺廟名），冬季過後去了報恩（寺廟名）。覺南特意命令這位禪師主持升座說法。己丑年（具體年份未知）春天，覺南退居大雄崇福（寺廟名），禪師應邀前往吳興法海（寺廟名）主持。辛卯年（具體年份未知）秋天，禪師遊歷廬山、衡山，僧人們聞風而來。請禪師在衡山的天臺（寺廟名）開壇說法。 有僧人問：『什麼是鐵蛇鉆入金剛眼？』禪師說：『墨池裡龍在睡覺。』 又問：『什麼是崑崙騎象鷺鷥牽？』禪師說：『海上犀牛獨腳站立。』 又問：『什麼是海底泥牛銜月走？』禪師說：『露柱懷胎。』 又問：『什麼是巖前石虎抱兒眠？』禪師說：『平地堆起墳墓。』 禪師隨即說了一首偈語：『狗銜燈盞街前去，老鼠偷鹽咳嗽歸。露柱堂前驚破夢，開門雪裡放烏龜。』 『我這四句偈語中，有一句有權有實，有照有用，能縱能奪，能殺能活。如果能簡擇得出，就允許你買草鞋去行腳參訪。快說！快說！』僧人猶豫不決。禪師直接打了他。 兩位僧人作揖行禮。禪師說：『你們兩個都是參「無位真人」的。試著說看。』兩位僧人無言以對。禪師說：『我昨天做了一個夢，夢見一個日本國人到江西出產瓷碗的地方，請了一尊瓷器觀音，用一個金漆桶裝著，運到本國，臨上岸時，忽然纜繩斷了，把船都打翻了，連觀音大士也不見了。』於是順勢推倒了桌子。（觀音出現） 有僧人問：『什麼是學人的鼻孔？』禪師說：『你沒有鼻孔。』 僧人追問：『平時從哪裡出氣？』禪師打了他一巴掌說：『跟你說沒有鼻孔，又問從哪裡出氣！』 有居士請禪師開示。禪師說：『曾經見過什麼人來？』居士說：『曾經見過大雄和尚來。』 禪師問：『在哪裡相見？』居士說：『在齋堂相見。』禪師拿起棒子就打。 禪師叫來一個僧人說：『我不問你的功夫，替我請一尊佛來。』（禪師代替僧人劈面一掌說：『南無鈍置佛』）僧人請佛到來。
【English Translation】 English version: Gui (specific year unknown). Jue Nan returned to Jiexia Daxiong (temple name), and after winter, went to Bao'en (temple name). Jue Nan specially ordered this Chan master to preside over the Dharma assembly. In the spring of Ji Chou year (specific year unknown), Jue Nan retired to Daxiong Chongfu (temple name), and the Chan master was invited to preside over Wuxing Faha (temple name). In the autumn of Xin Mao year (specific year unknown), the Chan master traveled to Mount Lu and Mount Heng, and monks came upon hearing the news. They requested the Chan master to open a Dharma assembly at Tiantai (temple name) on Mount Heng. A monk asked: 'What is an iron snake drilling into a vajra eye?' The Chan master said: 'A dragon sleeping in an ink pond.' He asked again: 'What is a Kunlun riding an elephant led by an egret?' The Chan master said: 'A rhinoceros standing on one foot at sea.' He asked again: 'What is a mud ox walking under the sea with the moon in its mouth?' The Chan master said: 'A dew pillar is pregnant.' He asked again: 'What is a stone tiger sleeping with its cub in front of a rock?' The Chan master said: 'A grave piled up on flat ground.' The Chan master then said a verse: 'A dog carries a lantern in its mouth, going down the street; a rat steals salt, coughing as it returns. A dew pillar startles a dream in the hall; opening the door, a turtle is released in the snow.' 'In these four lines of verse, one line has power and substance, illumination and function, can release and seize, can kill and give life. If you can discern it, I will allow you to buy straw sandals and go on a pilgrimage. Speak quickly! Speak quickly!' The monk hesitated. The Chan master struck him directly. Two monks bowed and paid their respects. The Chan master said: 'You two are both studying the 'Positionless True Person'. Try to speak.' The two monks were speechless. The Chan master said: 'Yesterday I had a dream, I dreamed that a Japanese person went to Jiangxi, where porcelain bowls are produced, and invited a porcelain Guanyin (Avalokiteśvara, Bodhisattva of compassion), put it in a gold-lacquered bucket, and transported it to his country. When it was about to land, the cable suddenly broke, and the boat was overturned, and even the Guanyin Bodhisattva disappeared.' Then he pushed the table over. (Guanyin appears) A monk asked: 'What is a student's nostril?' The Chan master said: 'You have no nostril.' The monk asked further: 'Where do you usually breathe?' The Chan master slapped him and said: 'I told you that you have no nostril, and you still ask where you breathe!' A layman asked the Chan master for guidance. The Chan master said: 'Who have you seen?' The layman said: 'I have seen the Daxiong (temple name) monk.' The Chan master asked: 'Where did you meet?' The layman said: 'We met in the dining hall.' The Chan master picked up a stick and struck him. The Chan master called a monk and said: 'I am not asking about your practice, please bring me a Buddha.' (The Chan master, on behalf of the monk, slapped him in the face and said: 'Namo Dull-witted Buddha') The monk brought the Buddha.
。師接(縮手云。道不得即與你。待伊擬答。劈面擲)得吹兩吹。僧擬議。師便打 僧送茶至。師接得便掌。(何不回敬一拳)云某甲過在甚麼處。師豎起二指。(一案未銷又一案)僧擬議。師又掌 師凡見僧入便搊住問云。你有幾隻眼睛。(正好劈面掌)僧擬議。師便打出 僧問。泗洲大聖。為甚麼在揚州出現。師便打。進云。無師下手處。(好與打趁出)師又打。僧擬議師又打。僧禮拜云。更深漏盡。請師尊重。師以拄杖畫一畫云。道道僧以袖抹之。(五更鼓拿犯夜)師連棒打出 問如何是本來面目。師云。連我也不識。僧擬議。師便喝 問僧。背後。的是甚麼。(掌云且打面前底)僧云。那裡看他見。師云。無須鎖子兩頭搖。僧擬議。師便推出 僧參。師問那裡來。進云。下路。師云。下路不見你者僧。進云。請和尚高著眼。師云。何不禮拜。僧便作禮。(代云禮拜不辭。卻須道過)師云。喪我兒孫 師問監院。喚作竹篦則觸。不喚作竹篦則背。速道速道。院喝師亦喝。院又喝。師以竹篦畫一畫。院擬議。師連棒打出 問父母未生前。如何是學人本來面目。師云。三家村裡牛。只有一隻角 結制小參。問大開爐鞲。煅凡成聖。未離兜率。未出母胎。如何通訊。師云。霜打芭蕉光碌禿。進云。已離兜率。已出母胎
。又作么生。師云。頭破作七分。師乃云。三間破屋通天眼。七尺烏藤抹太虛。要明臨濟三元旨。荊棘林中舞柘枝昨夜無位真人。倒騎三腳驢子。直上萬仞峰頭。欲與諸人通個訊息。驀卓拄杖下座 小參。師云。未離兜率。已降王宮。未出母胎。度人已畢。有瞥地的么。乃說頌云。新羅國里火灼。吳越石人燒腳。志公拋卻杖頭剪刀。打倒天臺國清寺里豐干住底墻壁。汾陽太子院裡。驀然聳出一隻匾嘴高郵野鴨。逢人便低頭云。師太師太。乃左右顧視云。會么良久云。元沙去後無訊息。紅白枝枝不著花 小參。師云。即心即佛。文殊著賊。非心非佛。普賢叫屈。不是心不是佛不是物。觀音菩薩摸著了一個毛頭大結。十字街頭驀然撞著了大肚子彌勒。放下布袋呵呵大笑云。青天白日為甚麼著賊 入室小參。師問僧。雪峰輥毬。道吾舞笏。天龍豎指。魯祖面壁。還有優劣也無。僧云。師又作么生。師以手斫口作呱呱聲眾罔措師云一聲羌笛離亭晚。君向瀟湘我向秦。又僧問。某甲與師。燒作兩堆灰。向那裡相見。師云。腳破草鞋穿 小參。師云。南泉道。昨夜三更失卻牛。天明起來失卻火。者老漢滿口道。祇道得八成。勇首座昨夜三文錢。買個黑老婆。頭又匾。眼又大。欲與諸人相見。恐諸人笑我。乃作女人拜云大眾萬福 入
【現代漢語翻譯】 現代漢語譯本： 又該如何呢？師父說：『頭破裂成七分。』師父於是說：『三間破屋，通達天眼；七尺長的烏藤手杖，塗抹整個太虛。想要明白臨濟宗的三元宗旨，就在荊棘林中跳起柘枝舞。』昨夜無位真人（指不執著于任何位置的覺悟者），倒騎著三腳驢子，直上萬仞高峰，想要和各位傳遞個訊息，猛然拄著枴杖下座。
小參（小型禪修開示）。師父說：『還沒離開兜率天（兜率天，彌勒菩薩的居所），已經降生王宮；還沒出母胎，度人已經完畢。』有眼疾手快的嗎？於是說頌道：『新羅國里火灼，吳越石人燒腳。志公（志公禪師）拋卻杖頭剪刀，打倒天臺國清寺里豐干（豐干禪師）住的墻壁。汾陽太子院裡，驀然聳出一隻扁嘴高郵野鴨，逢人便低頭云：師太師太。』於是左右顧視說：『會嗎？』良久說：『元沙（元沙師備禪師）去後無訊息，紅白枝枝不著花。』
小參。師父說：『即心即佛（當下之心就是佛），文殊（文殊菩薩，智慧的象徵）著賊（被盜）；非心非佛（不是心也不是佛），普賢（普賢菩薩，大行的象徵）叫屈。不是心不是佛不是物，觀音菩薩（觀音菩薩，慈悲的象徵）摸著了一個毛頭大結。十字街頭驀然撞著了大肚子彌勒（彌勒菩薩，未來的佛），放下布袋呵呵大笑云：****為什麼著賊？』
入室小參（更私密的禪修開示）。師父問僧人：『雪峰（雪峰義存禪師）輥毬（滾球），道吾（道吾圓智禪師）舞笏（舞動笏板），天龍（天龍和尚）豎指（豎起手指），魯祖（達摩祖師）面壁（面壁靜坐），還有優劣之分嗎？』僧人說：『師父您又怎麼說呢？』師父用手砍嘴，發出呱呱的聲音。眾人不知所措。師父說：『一聲羌笛離亭晚，君向瀟湘我向秦。』又有僧人問：『我與師父，燒成兩堆灰，在哪裡相見？』師父說：『腳破草鞋穿。』
小參。師父說：『南泉（南泉普愿禪師）道：昨夜三更失卻牛，天明起來失卻火。』這老漢滿口道，只說得八成。勇首座昨夜三文錢，買個黑老婆，頭又扁，眼又大，欲與諸人相見，恐諸人笑我。於是作女人拜云：大眾萬福！』
入室
【English Translation】 English version: What else can be done? The master said, 'The head breaks into seven pieces.' The master then said, 'Three dilapidated rooms, penetrating the heavenly eye; a seven-foot-long black rattan cane, smearing the entire great void. If you want to understand the three original principles of the Linji (Rinzai) sect, dance the Zhe Zhi dance in the thicket of thorns.' Last night, the True Man of No Rank (referring to an enlightened being unattached to any position), rode upside down on a three-legged donkey, went straight up to the ten-thousand-仞 (unit of measurement) peak, wanting to pass a message to everyone, suddenly propped his staff and stepped down from the seat.
Small assembly (small Zen meditation instruction). The master said, 'Before leaving Tushita Heaven (Tushita Heaven, the abode of Maitreya Bodhisattva), he had already descended into the royal palace; before leaving the womb, he had already completed the salvation of people.' Is there anyone quick-witted? Then he said in a verse: 'In the country of Silla, fire burns; the stone man of Wu and Yue burns his feet. Zhigong (Zen Master Zhigong) threw away the scissors on the head of his staff, and knocked down the wall where Fenggan (Zen Master Fenggan) lived in the Guoqing Temple on Mount Tiantai. In the Prince's Courtyard of Fenyang, a flat-billed Gaoyou wild duck suddenly emerged, bowing its head to everyone and saying: Master, Master.' Then he looked around and said, 'Do you understand?' After a long while, he said, 'Since Yuansha (Zen Master Yuansha Shibei) left, there has been no news; red and white branches bear no flowers.'
Small assembly. The master said, 'The mind is Buddha (the present mind is Buddha), Manjusri (Manjusri Bodhisattva, symbol of wisdom) is robbed (is stolen); not mind is not Buddha (neither mind nor Buddha), Samantabhadra (Samantabhadra Bodhisattva, symbol of great practice) cries out. Not mind, not Buddha, not thing, Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva, symbol of compassion) touched a hairy knot. Suddenly encountering the big-bellied Maitreya (Maitreya Bodhisattva, the future Buddha) at the crossroads, he put down his bag and laughed loudly, saying: ****Why is he robbed?'
Entering the room for a small assembly (more private Zen meditation instruction). The master asked the monk, 'Xuefeng (Zen Master Xuefeng Yicun) rolls a ball, Daowu (Zen Master Daowu Yuanzhi) dances with a tablet, Tianlong (Tianlong Monk) raises a finger, Luzu (Bodhidharma) faces the wall (sits in meditation facing the wall), is there any superiority or inferiority?' The monk said, 'What do you say, Master?' The master chopped his mouth with his hand, making a 'gua gua' sound. Everyone was at a loss. The master said, 'A Qiang flute sounds late at the departure pavilion, you go to Xiangxiang, I go to Qin.' Another monk asked, 'If the master and I are burned into two piles of ashes, where will we meet?' The master said, 'Wearing broken straw sandals.'
Small assembly. The master said, 'Nanquan (Zen Master Nanquan Puyuan) said: Last night at the third watch, I lost the ox; when I got up in the morning, I lost the fire.' This old man spoke a lot, only saying eighty percent. Chief Yong bought a black old woman for three coins last night, with a flat head and big eyes, wanting to meet everyone, fearing that everyone would laugh at me. So he bowed like a woman and said: May all be well!'
Entering the room
室小參。師示偈云。無軌跡處著思惟。極著思惟猛自疑。驀拶髑髏俱粉碎。鴉巢飛出鳳凰兒。復云。無軌跡處莫錯過。白鼻崑崙當路坐。昨夜火燒四禪天。四聖六凡無處亸亸得過。髑髏缺半個。等閑一掣掣得開三個老婆對面坐 小參。老鴉嘴上掛油瓶。月落寒松著一驚。失口一聲連嘴落。逢人連叫兩三聲。且道叫個甚麼驀喝一喝 小參。僧問實無眾生可度。和尚為甚麼有者許多。師拈棒云。你見個甚麼。進云。實無眾生可度。為甚麼用打。師云。情知你作打會。乃云。頻呼小玉元無事。祇要檀郎認得聲。昔日世尊初生。一手指天。一手指地。雲天上天下。惟我獨尊。此是世尊向威音那畔。拈起寶刀。瓜分天下。令人返本還源。無奈索訶世界。都是認奴作郎。喚鐘作甕。賴有韶陽老漢云。我當時若見。一棒打殺與狗子吃。貴圖天下太平。韶陽老漢。禁石女不生兒。勇上座據款結案。通個訊息。令諸人一飽便休。眾佇立。師遂說偈云。甕里烏龜變作雞。啞子開門飛了去。爬起跌倒握得來。明明者是向誰說 師落堂云。眉與目相去甚近。為甚麼不見。莫非被鼻子礙了。眾無語。師云。莫道無生死。便出堂 開爐小參。銅頭鐵額諸禪客。肘后橫懸奪命符。尚有火爐吞不下。冰霜肝膽細磋磨。驀然南斗北翻身。赤縣神州火里坐。
{ "translations": [ "現代漢語譯本：", "室中小參。師父開示偈語說：『無軌跡處著思惟，極著思惟猛自疑，驀拶髑髏俱粉碎，鴉巢飛出鳳凰兒。』（意思是：在沒有線索的地方進行思考，越是深入思考越是猛烈地自我懷疑，突然一下將頭蓋骨都粉碎，從烏鴉窩裡飛出了鳳凰。）", "又說：『無軌跡處莫錯過，白鼻崑崙當路坐，昨夜火燒四禪天，四聖六凡無處亸亸得過。髑髏缺半個，等閑一掣掣得開三個老婆對面坐。』（意思是：沒有線索的地方不要錯過，一個白鼻子崑崙奴擋在路中間，昨夜大火燒到了四禪天（色界天的第四重天），四聖（聲聞、緣覺、菩薩、佛）六凡（天、人、阿修羅、畜生、餓鬼、地獄）都沒有地方可以躲避。頭蓋骨缺了半個，隨便一拉就拉開了，三個老太婆面對面坐著。）", "小參。『老鴉嘴上掛油瓶，月落寒松著一驚，失口一聲連嘴落，逢人連叫兩三聲。』且說叫的是什麼？驀然大喝一聲！", "小參。僧人問：『實際上沒有眾生可以度化，和尚為什麼有這麼多（弟子）？』師父拿起棒子說：『你看見了什麼？』僧人進一步說：『實際上沒有眾生可以度化，為什麼還要用打？』師父說：『我知道你會作打。』於是說：『頻呼小玉元無事，祇要檀郎認得聲。』（意思是：頻繁地呼喚小玉，實際上並沒有什麼事，只是要讓情郎聽出我的聲音。）", "過去世尊（釋迦牟尼佛）初生時，一手指天，一手指地，說『天上天下，惟我獨尊』。這是世尊向威音王佛（過去佛名）那邊，拿起寶刀，瓜分天下，令人返本還源。無奈索訶世界（我們所居住的這個世界），都是認奴作郎，喚鐘作甕。幸好有韶陽（雲門文偃禪師）老漢說：『我當時如果見到，一棒打殺與狗子吃，貴圖天下太平。』韶陽老漢，禁止石女不生兒，勇上座根據事實結案，通個訊息，令諸位一飽便休。眾人站立等待。師父於是說偈語說：『甕里烏龜變作雞，啞子開門飛了去，爬起跌倒握得來，明明者是向誰說？』（意思是：甕里的烏龜變成了雞，啞巴打開門飛了出去，爬起來跌倒又抓了回來，明明這件事是向誰說的？）", "師父走下法座說：『眉毛和眼睛相距甚近，為什麼看不見？莫非是被鼻子擋住了？』眾人無語。師父說：『不要說沒有生死。』便走出佛堂。", "開爐小參。『銅頭鐵額諸禪客，肘后橫懸奪命符，尚有火爐吞不下，冰霜肝膽細磋磨。驀然南斗北翻身，赤縣神州火里坐。』（意思是：銅頭鐵額的各位禪客，手肘后懸掛著奪命符，尚有火爐吞不下的，冰霜般的肝膽仔細琢磨。突然南斗星和北斗星翻了個身，赤縣神州（中國）坐在火里。）", "english_translations": [ "English version:", "Small assembly in the room. The Master gave a verse, saying: 'Where there are no traces, engage in contemplation; the more intensely you contemplate, the more fiercely you doubt yourself; suddenly crush the skull to pieces, and a phoenix chick flies out of the crow's nest.'", "He also said: 'Do not miss the place where there are no traces; a white-nosed Kunlun (a term for a dark-skinned person, often a slave) sits in the middle of the road; last night, the fire burned the Fourth Dhyana Heaven (the fourth heaven in the Realm of Form), the Four Sages (Śrāvaka, Pratyekabuddha, Bodhisattva, Buddha) and the Six Realms (Deva, Asura, Human, Animal, Preta, Naraka) have nowhere to escape. Half of the skull is missing; casually pull it open, and three old women sit facing each other.'", "Small assembly. 'An oil bottle hangs from the crow's beak; the moon sets on the cold pine, causing a start; one word slips out, and the beak falls off; upon meeting people, it cries out two or three times.' Now, what is it crying out? Suddenly, a loud shout!", "Small assembly. A monk asked: 'In reality, there are no sentient beings to be delivered; why does the Master have so many (disciples)?' The Master picked up the staff and said: 'What do you see?' The monk further said: 'In reality, there are no sentient beings to be delivered; why use the staff?' The Master said: 'I know you can make use of the hitting.' Then he said: 'Frequently calling Xiaoyu is nothing in itself, just wanting the lover to recognize the voice.'", "In the past, when the World-Honored One (Śākyamuni Buddha) was first born, one hand pointed to the sky, and one hand pointed to the earth, saying, 'Above the heavens and below the heavens, I alone am the honored one.' This is the World-Honored One, from the side of King Vipaśyin Buddha (a past Buddha), picking up the precious sword and dividing the world, causing people to return to the origin. Helplessly, the Sahā World (the world we live in) all mistake servants for masters, and call a bell a jar. Fortunately, the old man of Shaoyang (Zen Master Yunmen Wenyan) said: 'If I had seen it then, I would have beaten it to death and fed it to the dogs, valuing the peace of the world.' The old man of Shaoyang, forbidding the stone woman from giving birth to a child, Superior Yong concludes the case based on the facts, conveying the message, so that everyone can be full and rest. The assembly stands waiting. The Master then said in a verse: 'The turtle in the jar turns into a chicken; the mute opens the door and flies away; climbing up, falling down, and grasping it back; clearly, who is this being said to?'", "The Master stepped down from the seat and said: 'The eyebrows and eyes are very close, why can't they see each other? Could it be that they are blocked by the nose?' The assembly was silent. The Master said: 'Do not say there is no birth and death.' Then he left the hall.", "Opening the furnace, small assembly. 'Copper-headed and iron-browed Zen practitioners, a life-taking talisman hangs behind the elbow, still there is a furnace that cannot swallow it, icy liver and gallbladder are carefully polished. Suddenly the Southern Dipper and Northern Dipper turn over, the Divine Land (China) sits in the fire.'" ] }
擲拄杖召眾云看火。便下座 謝兩序小參。少林面壁。白玉琢成西子骨。雪庭肘墮。黃金鑄就伍員心。六耳不同謀。一華開五葉。驀喝一喝。高聲召新充兩序。下座 小參。師云。驀眼撒沙看不得。栗蓬刺口吞不得。連腮便掌擬議不得。劈脊便棒回互不得。[口*邪]。臨濟未是白拈賊。且道山僧具何眼目。卓拄杖云。有約不來過夜半。閑敲棋子落燈花 小參。師豎左拳云。奪人不奪境。豎右拳云。奪境不奪人。握左腕云。人境兩俱奪。握右腕云。人境俱不奪。汝等諸人性命。盡被拳頭一口吞卻了也。若向者里轉得身。吐得氣。鯨吞海水盡。露出珊瑚枝。若轉不得身。吐不得氣。卓拄杖云。來年更有新條在。惱亂春風卒未休 小參。舉古人云。山中何所有。嶺上多白雲。只可自怡悅。不堪持贈君。磬山師翁呵呵大笑云。白雲是誰傢俬物。以拂指空云。看看。師云。二大老書云畫空。高臺即不然。山中何所有。惟有兩堆柴。分付與火頭。燒盡再安排。其中有一句不恰意。有人檢點得出。分付拄杖子。(上大人收拾起。爾小生。可知禮)僧出雲。一片柴也無。師云。夢裡惺惺又僧云。用兩堆作甚麼。師云。韓獹逐塊又僧云。山窮水盡。安排個甚麼。師云。凍殺餓殺。乃顧視左右下座 順治乙未春。師志厭紛雜。𢹂杖別峰。
{ "translations": [ "現代漢語譯本：", "禪師擲出手杖，召集眾人觀看火。然後走下座位，感謝兩序（指寺院中的東西兩序，即僧眾的行列）的小參（一種禪宗的參禪方式）。", "少林寺達摩祖師面壁（指達摩在少林寺面壁九年的故事）。好似用白玉雕琢成西施的骨骼（西施，中國古代四大美女之一）。雪庭禪師肘墮（指雪庭禪師因禪定而肘部受傷的故事）。好似用黃金鑄就伍子胥的心（伍子胥，春秋時期吳國大臣，以忠義著稱）。", "'六耳不同謀'（比喻訊息不靈通，或意見不統一）。'一華開五葉'（比喻禪宗的傳承）。突然大喝一聲。高聲召集新任的兩序僧眾。下座。", "小參。禪師說：'驀然撒沙，讓人看不清楚。栗子蓬帶刺，讓人無法吞嚥。連腮便掌，讓人無法擬議。劈脊便棒，讓人無法迴避。' [口邪]。臨濟義玄禪師（臨濟義玄，唐代禪宗大師，臨濟宗創始人）還不是真正的白拈賊（指不勞而獲的人）。且說老僧我有什麼樣的眼目？", "禪師拄著手杖說：'有約不來過夜半，閑敲棋子落燈花'（出自趙師秀《約客》）。", "小參。禪師豎起左拳說：'奪人不奪境'。豎起右拳說：'奪境不奪人'。握住左腕說：'人境兩俱奪'。握住右腕說：'人境俱不奪'。你們這些人的性命，都被這拳頭一口吞掉了。如果能在這裡轉過身，吐得出氣，就能鯨吞海水，露出珊瑚枝。如果轉不過身，吐不出氣，", "禪師拄著手杖說：'來年更有新條在，惱亂春風卒未休'（出自劉禹錫《戲贈看花諸君子》）。", "小參。引用古人說：'山中何所有？嶺上多白雲。只可自怡悅，不堪持贈君'（出自陶弘景《詔問山中何所有賦詩以答》）。磬山禪師（磬山，人名，此處指一位禪師）呵呵大笑說：'白雲是誰傢俬物？'", "禪師用拂塵指著天空說：'看看'。禪師說：'二大老（指之前的古人和磬山禪師）書云畫空，高臺（指禪師自己）卻不是這樣。山中何所有？惟有兩堆柴。分付與火頭（指負責燒火的僧人），燒盡再安排。' 其中有一句不恰當。有人能檢查出來嗎？交給拄杖子。（上大人收拾起，爾小生，可知禮）", "有僧人出來說：'一片柴也沒有'。禪師說：'夢裡惺惺'。又有僧人說：'用兩堆柴做什麼？' 禪師說：'韓獹逐塊'。又有僧人說：'山窮水盡，安排個什麼？' 禪師說：'凍殺餓殺'。於是環顧左右，走下座位。", "順治乙未年（1655年）春天，禪師厭倦了紛繁雜亂，拿著手杖告別了山峰。", "english_translations": [ "English version:", "The Chan master threw his staff and summoned the crowd to watch the fire. Then he stepped down from his seat to thank the two orders (referring to the eastern and western orders in the monastery, i.e., the ranks of monks) for the small Chan session (a type of Chan practice).", "Shaolin Bodhidharma facing the wall (referring to the story of Bodhidharma facing the wall for nine years at Shaolin Temple). It's like carving the bones of Xi Shi (one of the Four Beauties of ancient China) with white jade. Xue Ting Chan master's elbow falling (referring to the story of Xue Ting Chan master injuring his elbow due to meditation). It's like casting the heart of Wu Zixu (a minister of the Wu state during the Spring and Autumn period, known for his loyalty) with gold.", "'Six ears cannot conspire' (a metaphor for not being well-informed or having conflicting opinions). 'One flower opens five petals' (a metaphor for the transmission of Chan Buddhism). Suddenly shouted loudly. Loudly summoned the newly appointed monks of the two orders. Stepped down from the seat.", "Small Chan session. The Chan master said: 'Suddenly scattering sand makes it difficult to see clearly. A chestnut burr with thorns makes it impossible to swallow. A slap on the face makes it impossible to deliberate. A blow to the back makes it impossible to evade.' [口邪]. Linji Yixuan Chan master (Linji Yixuan, a Chan master of the Tang Dynasty, founder of the Linji school) is not a true white-grabbing thief (referring to someone who gains without effort). Let's say, what kind of eyes do I, the old monk, have?", "The Chan master, leaning on his staff, said: 'Having an appointment but not coming past midnight, idly knocking chess pieces, lamp flowers fall' (from Zhao Shixiu's 'Appointing a Guest').", "Small Chan session. The Chan master raised his left fist and said: 'Seizing the person but not the environment'. Raised his right fist and said: 'Seizing the environment but not the person'. Gripped his left wrist and said: 'Seizing both person and environment'. Gripped his right wrist and said: 'Seizing neither person nor environment'. The lives of all of you are swallowed in one gulp by this fist. If you can turn around here and exhale, you can swallow the sea and reveal coral branches. If you cannot turn around and cannot exhale,", "The Chan master, leaning on his staff, said: 'New branches will be there again next year, disturbing the spring breeze without end' (from Liu Yuxi's 'Teasing the Gentlemen Watching Flowers').", "Small Chan session. Quoting the ancients saying: 'What is there in the mountains? Many white clouds on the ridges. Only for self-enjoyment, not worthy to give to you' (from Tao Hongjing's 'Answering the Emperor's Question about What is in the Mountains'). Qing Shan Chan master (Qing Shan, a person's name, here referring to a Chan master) laughed loudly and said: 'Whose private property are the white clouds?'", "The Chan master pointed to the sky with his whisk and said: 'Look'. The Chan master said: 'The two old men (referring to the previous ancients and Qing Shan Chan master) write clouds and draw emptiness, but Gao Tai (referring to the Chan master himself) is not like that. What is there in the mountains? Only two piles of firewood. Give them to the fire-headed monk (referring to the monk in charge of burning the fire), burn them all and rearrange them.' There is one sentence that is not appropriate. Can anyone find it? Give it to the staff. (The elders tidy up, you young students, know the etiquette)", "A monk came out and said: 'There is not even a piece of firewood'. The Chan master said: 'Dreaming and being awake'. Another monk said: 'What are the two piles of firewood for?' The Chan master said: 'Korean hound chasing a clod'. Another monk said: 'The mountains and rivers are exhausted, what to arrange?' The Chan master said: 'Freeze to death, starve to death'. Then he looked around and stepped down from the seat.", "In the spring of the Yiwei year of the Shunzhi reign (1655), the Chan master was tired of the chaos and farewell to the peak with his staff." ] }
掩關一室。屏絕給侍。效西峰死關遺意。至五月六日。師示疾。初八酉刻。召侍僧豎一指示之。侍僧曰。不會。師復豎二指。瞠目視之。侍僧罔措。乃跪求遺偈。師接紙云。信手拈來。一筆寫盡。都盧丟在大江東。連畫數圓相[(○○○)/(○○○)]擲去。乃自起趺坐。以兩手拭面。泊然而逝。師生於明萬曆丁巳九月十九日。示寂于清順治十二年乙未正月初八。春秋三十有九。僧臘一十有七。明年。弟子超真等。迎骨歸。建塔于江陰敔山祖席之中灣。峰公為之銘。
湖州武康縣報恩寺美髮行淳禪師
福建延平府將樂縣人。俗姓熊。十四而孤。十八婚娶。生一子。年二十。妻子相繼而歿。畏身世無恒。決出家之志。投舅氏惺如公剃落。首參壽昌闃然謐禪師。闃即以大器期之。一日見古德垂示云。一口氣不來。向甚麼處去。疑情頓發。不覺放聲痛哭。乃奮臂揚言云。一切是非莫管。直趨無上菩提。師亦不知李都尉有是語也。浪杖人繼席壽昌。遂納具。自此工夫尤加精進。冬夏惟一衲一苧布單衣祁寒之際。編草裹腹。絕不以淡泊攖懷癸未冬。過博山入堂。遂誓云。大事不明。不出此堂。工夫逼拶。至四十餘日。如老鼠入牛角相似。忽被面前堂磬一觸。全身如在網羅中跳出。年方二十有七。遍歷閩中
【現代漢語翻譯】 現代漢語譯本 閉門獨居一室，謝絕一切侍奉，效仿西峰禪師閉死關的遺願。到了五月初六（明朝），禪師示現疾病。初八酉時，召來侍者僧人，豎起一指給他們看。侍者僧人說：『不會。』禪師又豎起二指，睜大眼睛看著他們。侍者僧人不知所措，於是跪求遺偈。禪師接過紙，寫道：『信手拈來，一筆寫盡，都盧丟在大江東。』接著畫了幾個圓相（[(○○○)/(○○○)]），然後扔掉。於是自己起身跏趺而坐，用兩手擦拭面部，安詳地逝去。禪師生於明朝萬曆丁巳年（1597年）九月十九日，于清朝順治十二年乙未年（1655年）正月初八示寂，享年三十九歲，僧臘十七年。第二年，弟子超真等人，迎回遺骨，在江陰敔山祖席之中的海灣建造佛塔，峰公為之撰寫銘文。
湖州武康縣報恩寺美髮行淳禪師
是福建延平府將樂縣人，俗姓熊。十四歲時成為孤兒，十八歲結婚，生了一個兒子。二十歲時，妻子相繼去世。害怕身世無常，於是下定決心出家。投奔舅舅惺如公剃度。最初參拜壽昌闃然謐禪師。闃然謐禪師認為他是可造之材。一天，他看到古德的開示說：『一口氣不來，向甚麼處去？』疑情頓時爆發，不覺放聲痛哭。於是奮臂揚言道：『一切是非莫管，直趨無上菩提。』禪師也不知道李都尉說過這句話。浪杖人繼承壽昌禪師的席位，於是他正式拜入其門下。從此，他更加精進地用功。冬夏只穿一件衲衣和一件苧布單衣，在極度寒冷的時候，就編草裹在肚子上，絕不因為生活清貧而感到煩惱。癸未年冬天，他經過博山進入禪堂，於是發誓說：『大事不明，不出此堂。』用功逼迫自己，到了四十多天，就像老鼠鉆進了牛角一樣。忽然被面前的堂磬一觸，全身就像從網羅中跳出來一樣。當時他才二十七歲，遊歷了閩中各地。
【English Translation】 English version He secluded himself in a single room, refusing all attendants, emulating the dying wish of Zen Master Xifeng to close a death retreat. On the sixth day of the fifth month (Ming Dynasty), the Master showed signs of illness. On the eighth day, at the hour of you (5-7pm), he summoned the attendant monks and held up one finger for them to see. The attendant monks said, 'We don't understand.' The Master then held up two fingers, staring at them intently. The attendant monks were at a loss, so they knelt and begged for a final verse. The Master took the paper and wrote: 'Picked up casually, written in one stroke, all thrown into the east of the great river.' Then he drew several circular symbols ([(○○○)/(○○○)]) and threw them away. Then he got up himself, sat in the lotus position, wiped his face with both hands, and passed away peacefully. The Master was born on the nineteenth day of the ninth month of the Ding Si year of the Wanli reign (1597) of the Ming Dynasty, and passed away on the eighth day of the first month of the Yi Wei year of the Shunzhi reign (1655) of the Qing Dynasty, at the age of thirty-nine, with seventeen years as a monk. The following year, his disciples Chaozhen and others welcomed back his remains and built a pagoda in the bay in the middle of Mount Yu in Jiangyin, where the ancestral seat was located. Master Feng wrote the inscription for it.
Zen Master Meifa Xingchun of Bao'en Temple in Wukang County, Huzhou
He was a native of Jiangle County, Yanping Prefecture, Fujian Province, with the surname Xiong. He became an orphan at the age of fourteen, married at eighteen, and had a son. At the age of twenty, his wife passed away one after another. Fearing the impermanence of life, he resolved to leave home. He went to his uncle, Venerable Xingru, to have his head shaved. He first visited Zen Master Qiran Mi of Shouchang. Qiran Mi regarded him as a promising vessel. One day, he saw an ancient master's instruction saying, 'When the last breath doesn't come, where will you go?' Doubt suddenly arose, and he couldn't help but cry out loud. Then he raised his arm and proclaimed, 'Don't care about all right and wrong, go straight to unsurpassed Bodhi.' The Master also did not know that Commander Li had said these words. Langzhang Ren succeeded the seat of Shouchang Zen Master, so he formally entered his door. From then on, he worked even harder. In winter and summer, he only wore a kasaya and a ramie single garment. In extreme cold, he wrapped grass around his abdomen, never feeling troubled by his simple life. In the winter of the Gui Wei year, he passed by Boshan and entered the meditation hall, and then vowed, 'If the great matter is not clear, I will not leave this hall.' He forced himself to work hard, and after more than forty days, it was like a mouse entering a bull's horn. Suddenly, he was touched by the hall chime in front of him, and his whole body jumped out as if from a net. At that time, he was only twenty-seven years old and traveled all over Fujian.
江右叢席。俱信宿少留。迤邐至金陵。邂逅與然緯公。時大覺老人道望高海內。即日腰包同往。值老人行腳歸大雄。師乞單入堂。老人懸牌垂問云。佛未出世道將一句來。有同堂僧某。以叢林頭角自許。謂師曰。我與兄語。當面呈之。師即抱牌入方丈云。和盤托出老人云。山僧今日困。師禮拜過一邊立。某僧云。蒼天蒼天。老人云。客作漢。直打出。復顧謂師云。汝這一轉語。可作我維那。次日結夏。即命師綱維首眾。夏中受老人拳踢最多。每謂人曰。若不克意來參老人。焉知有與么事。所謂悟了不見人。十個有五雙杜撰也。至七月解夏。與䒢溪森公等九人。同受記莂。處師為第二座。自此執侍左右。未嘗少間。老人日以趙州勘婆。白雲入磨房勘五祖話。問師凡下語。老人輒詬罵不已。一日復舉問師曰。既是拈也拈得。頌也頌得。悟也有悟處。因甚卻道未在。師云。粉牌不著白。老人云。說也說得是。見也見得到。祇是未在。師參究累日。忽見白雲五祖面目。遂舉似大覺老人。曰這回謾某甲不得也。覺云。更與你三個未在。師云。恩大難酬。便禮拜而出。次日侍老人吃粥次。老人曰。會得末後句底吃鐵棒有分。師云。這老漢腳跟未點地在。老人云。果然少不得。師云。且喜老漢。腳跟點地。覺云。轉見不堪。師便禮拜
。覺云。粥後來領棒。師云。劍去久矣。乙未冬。游臺山。掩關紫柏洞。三閱寒暑。戊戌。重歸報恩。一日覺謂師曰。臺山婆子為汝勘破了也。這裡合下得甚麼語。師云。作家宗師。宛爾不同。覺云。那裡是趙州勘破婆子處。師云。明破即不堪。師覆呈勘婆頌云。芻犬吠明全不露。木雞子夜正明歌。一曲兩曲無人會。雨過夜塘秋水多。覺撫幾稱善。辛丑春。師乞假入閩葬親。度夏蚌坑。于經行次。勿憶百丈囑溈山。時節若至其理自彰之語。驀然打失布袋。始信大慧禪師云大悟十八遍。小悟不記其數。非欺人語時年四十五矣。后出嶺舉似老人。老人云。茲與我江上水關契證處合。所謂不住始覺。冥合本覺。參得涅槃堂里禪。未能透徹此關。自利即得。為人則禍生。今時佛法齏腐極矣。能透此關。是不易得。法道重任在子。厚自愛。遍謂入室弟子曰。還西堂得中禪狀元。汝輩落渠后也。師愈自韜晦。康熙乙巳夏。侍老人入天目。重開師子正宗禪寺。老人舉師立僧。示眾云。旁知曲解豈堪論。一悟為休眼正昏。不負南詢趙州老。無賓主句撼乾坤。要知無賓主句么。問取堂中淳首座。丁未秋。奉老人命。受息齋金太傅岵瞻戴京兆請。住武康報恩法席 入院上堂。緗水龍淵浮玉山。廿年冰雪侍師顏。無端推出成狼藉。滿面慚惶何
處安。行淳雖親依老漢二十餘年。並不參老漢禪。亦不曾得老漢說話。祇是被老漢罵得徹骨徹髓。身心頑了。一味瞌睡。佛法總未夢見。記得幾則古人因緣在肚皮裡安排。今日寶華王座上。闡揚佛祖宗猷。開煥人天正眼。不意來到野貓洞口。打一個噴嚏。都忘卻了。一字也想不起來。祇見金輪峻峭。萬木森嚴。山青水碧。鵲噪蟲吟。秋風颯颯。秋雨蕭蕭。緇是緇。素是素。鐘是鐘聲。鼓是鼓響。一一現成。一一明妙。一一為諸兄發向上機。一一為諸兄轉大法輪。一一從自己胸襟流出。所謂我本無心有所希求。今此無盡寶藏。自然而至。大眾。前是山門佛殿。后是方丈寢室。左是齋堂。右是禪堂。且道無盡寶藏在甚麼處。(若無此語。幾不成話)驀卓拄杖下座示眾。舉石門一喝分賓主。師云。丑舉止。照用一時行。師云。轉見不堪。會得箇中意。日午打三更。師云。狗子尾巴書梵字。野狐窟宅梵王宮 冬至上堂。萬疊山含荊岫玉。宜黃人唱晉江曲。冰河發焰梵天紅。燕地冬生閩地竹。咄。是何物。驀豎拂子云。大眾。眾舉頭。擲下拂子云。鶻兒已過琉球國。便下座 示眾。春雲靄靄。春雨濛濛。開眼不見天地。閤眼不見虛空。衲被蒙頭坐。憨憨瞌睡濃。通身黑漆漆。正眼自光通。三百六十骨節。節節現無量聖身。八萬四
【現代漢語翻譯】 現代漢語譯本： 處安。行淳雖然親近依止老漢二十多年，卻不曾參與老漢的禪法，也不曾得到老漢的開示。只是被老漢罵得徹頭徹尾，身心變得麻木，一味地瞌睡，佛法總也沒有夢見過。只是記得幾則古人的因緣，在肚子里盤算。今天在寶華王座上，闡揚佛祖的宗旨，開啟人天的正眼，不料來到野貓洞口，打了一個噴嚏，全都忘記了，一個字也想不起來。只見金輪山勢峻峭，萬木茂盛森嚴，山青水碧，喜鵲鳴叫，蟲兒吟唱，秋風颯颯，秋雨蕭蕭。黑就是黑，白就是白，鐘就是鐘聲，鼓就是鼓響，一一都是現成的，一一都是明瞭精妙的，一一都是為各位啓發向上之機，一一都是為各位轉大法輪，一一都是從自己胸襟流露出來的。所謂我本無心有所希求，如今這無盡的寶藏，自然而然地到來。大眾，前面是山門佛殿，後面是方丈寢室，左邊是齋堂，右邊是禪堂。那麼，這無盡的寶藏在什麼地方呢？（如果沒有這句話，幾乎不成話）猛然拄著拄杖下座，向大眾開示。舉石門一喝分賓主（石門，地名）。師父說：『醜陋的舉止，照用一時施行。』師父說：『更加顯得不堪。領會其中的意思，日午打三更。』師父說：『狗的尾巴上寫梵字，野狐的窟宅就是梵王宮。』 冬至上堂。萬疊山包含著荊山的寶玉，宜黃人唱著晉江的曲調。冰河發出火焰，梵天呈現紅色，燕地冬天生長著閩地的竹子。咄！這是什麼？猛然豎起拂塵說：大眾！大眾舉頭。擲下拂塵說：鶻鳥已經飛過琉球國。』便下座。 示眾。春天的雲彩飄渺，春天的雨絲濛濛。睜開眼睛看不見天地，閉上眼睛看不見虛空。蓋著衲被蒙頭坐，憨憨地瞌睡濃。通身都是黑漆漆的，正眼自然光明通透。三百六十個骨節，每個骨節都顯現無量聖身。八萬四千毛孔，每個毛孔都放出自在光明。
【English Translation】 English version: Chuan, although Xingchun has been closely following the old man for more than twenty years, he has never participated in the old man's Chan (Zen) practice, nor has he received any instruction from the old man. He was just scolded thoroughly by the old man, his body and mind became numb, and he was always drowsy. He never dreamed of the Buddha-dharma. He only remembered a few ancient people's karmic connections, arranging them in his belly. Today, on the precious lotus throne, he expounds the Buddha's teachings, opening the true eyes of humans and devas (gods), unexpectedly, when he came to the entrance of the wild cat cave, he sneezed and forgot everything, unable to remember a single word. He only saw the steepness of the Golden Wheel Mountain, the lush and solemn trees, the green mountains and clear waters, the magpies chirping, the insects singing, the autumn wind rustling, the autumn rain drizzling. Black is black, white is white, the bell is the sound of the bell, the drum is the sound of the drum, everything is readily available, everything is clear and wonderful, everything is to inspire the upward opportunity for everyone, everything is to turn the great Dharma wheel for everyone, everything flows out from one's own heart. As the saying goes, 'I originally had no intention of seeking anything, but now this endless treasure naturally arrives.' Everyone, in front is the mountain gate and Buddha hall, behind is the abbot's room, to the left is the dining hall, to the right is the meditation hall. Then, where is this endless treasure? (If there were no such sentence, it would almost be meaningless.) Suddenly, he struck the ground with his staff and descended from the seat, instructing the assembly. He raised Shimen's (Shimen, place name) shout to distinguish guest and host. The master said, 'Ugly behavior, use it for a while.' The master said, 'It seems even more unbearable. Understand the meaning within, noon strikes the third watch.' The master said, 'Writing Sanskrit on a dog's tail, the wild fox's den is the Brahma palace.' Winter Solstice Sermon. Ten thousand layers of mountains contain the jade of Mount Jing, the people of Yihuang sing the tunes of Jinjiang. The ice river emits flames, Brahma heaven appears red, the bamboo of Min (Fujian) grows in the winter of Yan (Beijing). Bah! What is this? Suddenly raising the whisk, he said, 'Everyone!' The assembly raised their heads. Throwing down the whisk, he said, 'The falcon has already flown past the Ryukyu Islands.' Then he descended from the seat. Instruction to the assembly. Spring clouds are hazy, spring rain is drizzling. Opening the eyes, one cannot see heaven and earth; closing the eyes, one cannot see emptiness. Covering the head with a kasaya (monk's robe), one sits in foolish drowsiness. The whole body is pitch black, the true eye naturally shines brightly. Three hundred and sixty joints, each joint manifests countless holy bodies. Eighty-four thousand pores, each pore emits unobstructed light.
千毛孔。孔孔出金聲玉振。雖然。猶是無風匝匝之波。且道如何是出格一句。雨散雲收后崔嵬數十峰(可憐一句合頭語。留為萬口系驢橛) 晚參。古佛心。千萬世。只如今。祖師意。針眼魚。吞鱉鼻。墻壁瓦礫放光明。演說如來真妙諦。驀拈拄杖。卓一卓。召大眾云。現在買賣。不離行市 晚參。對一說。日可冷。月可熱。倒一說。桃花紅。李花白。雲門不善諸佛機。惹得旁人說是非。且作么生是諸佛機。破蓑衣。
蘊荊行璧禪師
楚人。參大覺于崇福。真切體究。未嘗輕發躁露。後坐精進三。次日上方丈。謂覺曰。某有個見處。覺曰。狗子因甚無佛性。師拳覺肋下云。一向在趙州處落節。今日要和尚處拔本。(卻不道已是折本了也)覺便推出。次日覆上方丈。覺云。盡大地火發。得何三昧。不被燒卻。師曰。特來度夏。覺便喝。師呈偈云。圓似滿月圓。寬同太虛寬。歷劫無姓字。從來絕躋攀。聖凡由此出。剎海任伊安。始終無變異。觸處善隨緣。覺云。還會適來一喝么。師便出。師土木形骸。悟處穎脫。后竟不知所終。蓋西山之流亞歟。
武康報恩寺骨巖行峰禪師
烏程溫氏子。幼業儒。尤信佛乘。年二十一。投舅氏陽山授和尚剃髮。授示寂。奉遺命參報恩大覺老人。一日聞覺示眾云。
【現代漢語翻譯】 現代漢語譯本： 千毛孔，每個毛孔都發出金石之聲，美妙如玉振。（雖然如此，）這仍然是無風時水面細密的波紋。那麼，如何才是超脫常規的一句呢？雨過雲散之後，山峰崔嵬聳立，數十座之多。（可嘆這一句只是應景之語，留下來成為束縛眾人思想的木樁。） 晚參時，（我說）古佛之心，歷經千萬世，就在當下。祖師的意旨，如同針眼中的魚，吞下鱉的鼻子。墻壁瓦礫都放出光明，演說如來的真實妙諦。我拿起拄杖，用力一擊，告訴大家說：現在的買賣，不離市場行情。 晚參時，順著說，太陽可以變冷，月亮可以變熱；倒過來說，桃花是紅的，李花是白的。雲門（雲門宗）不善於運用諸佛的機鋒，惹得旁人議論紛紛。那麼，什麼是諸佛的機鋒呢？是破舊的蓑衣。
蘊荊行璧禪師
（行璧禪師是）楚地人，在崇福寺參拜大覺禪師，真誠懇切地體悟佛法，從不輕易顯露。後來在精進禪堂坐禪三次，第二天到方丈室，對大覺禪師說：『我有個見解。』大覺禪師問：『狗子為什麼沒有佛性？』行璧禪師用拳頭擊打大覺禪師的肋下，說：『過去一直在趙州禪師那裡落入俗套，今天要在和尚你這裡拔除根本。』（卻不知道已經虧本了。）大覺禪師便將他推出門外。第二天，行璧禪師又到方丈室，大覺禪師問：『如果整個大地都燃起大火，得到什麼樣的三昧，才不會被燒燬？』行璧禪師說：『特地來這裡避暑。』大覺禪師便喝斥他。行璧禪師呈上一偈：『圓滿如同滿月，寬廣如同太虛。歷經劫數沒有姓氏，從來沒有攀登。聖人凡人由此而出，剎土世界任其安住。始終沒有變異，處處都能隨順因緣。』大覺禪師問：『還會剛才那一喝嗎？』行璧禪師便離開了。行璧禪師外表木訥，但開悟之處卻非常穎悟。後來竟然不知所終。大概是西山一系的傳人吧。
武康報恩寺骨巖行峰禪師
（行峰禪師是）烏程溫氏之子，從小學習儒學，尤其信奉佛法。二十一歲時，投奔舅舅陽山授和尚剃度出家。授和尚圓寂后，奉遺命參拜報恩寺的大覺老人。一天，聽到大覺禪師開示大眾說：
【English Translation】 English version: A thousand pores, each pore emitting sounds of gold and jade. Even so, it is still like the fine ripples on water when there is no wind. Then, what is a phrase that transcends the ordinary? After the rain scatters and the clouds disperse, towering peaks stand tall, dozens of them. (Alas, this is just an opportune phrase, left to become a stake tethering the thoughts of many.) During evening meditation, (I say) the mind of the ancient Buddha, through countless ages, is right here and now. The intention of the Patriarchs is like a fish in the eye of a needle, swallowing the nose of a turtle. Walls and rubble emit light, expounding the true and wondrous teachings of the Tathagata. I raise my staff and strike it once, telling everyone: The current trade does not deviate from the market price. During evening meditation, speaking with the current, the sun can be cold, the moon can be hot; speaking against the current, the peach blossoms are red, the plum blossoms are white. Yunmen (Yunmen School) is not skilled in using the opportunities of all Buddhas, causing others to gossip. Then, what are the opportunities of all Buddhas? It is a tattered raincoat.
Chan Master Yun Jing Xing Bi
(Chan Master Xing Bi) was a native of Chu, who visited Great Awareness (Da Jue) at Chongfu Temple, sincerely and earnestly contemplating the Dharma, never lightly revealing himself. Later, after sitting in the meditation hall for three periods, he went to the abbot's room the next day and said to Great Awareness: 'I have a view.' Great Awareness asked: 'Why does a dog not have Buddha-nature?' Chan Master Xing Bi punched Great Awareness in the ribs and said: 'In the past, I always fell into clichés at Zhao Zhou's place; today, I want to uproot the source at your place, Abbot.' (But he didn't realize he had already lost the capital.) Great Awareness then pushed him out. The next day, Chan Master Xing Bi returned to the abbot's room. Great Awareness asked: 'If the entire earth were to burst into flames, what kind of samadhi would one attain so as not to be burned?' Chan Master Xing Bi said: 'I have come specifically to escape the summer heat.' Great Awareness then shouted at him. Chan Master Xing Bi presented a verse: 'Round like the full moon, broad like the vast emptiness. Through countless kalpas, there is no name or surname, never any climbing. Sages and mortals emerge from this, the Buddha-lands let them dwell in peace. From beginning to end, there is no change, everywhere one can accord with conditions.' Great Awareness asked: 'Do you still understand that shout just now?' Chan Master Xing Bi then left. Chan Master Xing Bi was outwardly simple, but his enlightenment was remarkably sharp. Later, his whereabouts became unknown. He was probably a descendant of the Xishan lineage.
Chan Master Xing Feng of Guyan Temple, Bao'en Monastery, Wukang
(Chan Master Xing Feng) was the son of the Wen family of Wucheng, who studied Confucianism from a young age and especially believed in Buddhism. At the age of twenty-one, he went to his uncle, the monk Shou of Yangshan, to be tonsured. After the death of Shou, he followed his last wishes and visited the Elder Great Awareness (Da Jue) of Bao'en Monastery. One day, he heard Great Awareness instructing the assembly, saying:
但向父母未生前薦取。自然廣大圓滿。師于言下有省。是冬覺過宜興海會。不退勇公在堂綱維。一眾賴以提䇿退一日問師。本來面目。還吃飯么。師曰。那一件不是個中事。退劈面便掌。師曰。師兄又作么生。退復掌云還你飽齁齁地。師從此頓開生面。密舉五宗綱要。一千七百公案。毫無疑慮。乃舉似退。退曰。大修行人還落因果也無。師云。不落因果。退曰。恁么則墮野狐身也。師云。賴遇是某甲。退喜見顏色。令師趨海會。以所得呈覺。覺詳悉勘驗。乃書一偈云。自慚福德真輕薄。十載追隨有數人。近日傳來訊息好。鰲山阻雪事如新。鼎革后。覺遠遊淮北。師腰包尋訪年餘。至鳳陽懷遠縣始遇。侍覺荊山之普陀庵度歲。一日覺問。如何是日中浩浩時昨得主。師云。真不掩偽。覺曰。如何是夜間睡夢時作得主。師云。曲不藏直。覺曰。正睡著時。無夢無想。無見無聞。主人公在甚麼處。師連答數語。覺俱不肯。到此從前所得。都用不著。日日靠空棺材。如有氣死人。一日到老人前。老人又問。師云。家無二主。覺曰。一個驢子繫在橛上。師即大豁所疑。急趨前。別前語云。時值天寒。請和尚保重。覺曰。此間難得禪和到。與你一盞茶。師云。看者老漢今日一場敗闕。覺曰。何不早恁么道。師便禮拜 檀越請升座。舉
千巖長祖頌文殊問。維摩不二法門因緣云。鐵笛橫吹宇宙清。蝦蟆蚯蚓解翻身。知音不在千杯酒。一盞清茶也醉人。師呵呵大笑云。千巖老祖。美則美矣。若是如今。叢林澹泊。衲子飢餓。如斯言句。卻不相當。今日云間眾信入山供眾。山僧應時及節。重頌此案。舉似諸人。文殊多口維摩默。往古來今見不全。卻喜云間居士會。饅頭米飯飽鼾鼾。喝一喝。卓拄杖下座 康熙丁丑六月二十六日。遍至各寮。從容談笑。且誡曰。老僧不復來矣。宜自修省。毋恣空過。至次日酉刻。吉祥面壁而逝。世壽七十九。僧臘五十五。
湖州武康報恩寺棲云行岳禪師
烏程沈氏子。世為望族。少補廩庠。始以居士身參大覺老人于報恩。順治乙酉。投覺披削。丁亥秋。事覺于淮北。乞食炊給之餘。覺力為錐劄。一日問覺。空索索地錦艷艷。錦艷艷地空索索時如何。覺云。待你到此境界與你道。師禮謝。覺云。者漢多時妄想。今日始斷。師有省。庚子春。侍覺應詔還山。入天臺桐柏宮。草衣木食。習頭陀行者三閱寒暑。癸卯春。覺命繼席報恩 晚參。師云。彌勒真彌勒。起模畫樣。分身千百億。捏目生花。時時示時人。郎當不少。時人自不識。略較些子。召大眾云。還有讚歎分也無。將此深心奉塵剎。是則名為報佛恩 晚參。
【現代漢語翻譯】 現代漢語譯本 千巖長祖頌文殊（智慧的象徵）問。維摩（在家菩薩）不二法門因緣云：『鐵笛橫吹宇宙清，蝦蟆蚯蚓解翻身。知音不在千杯酒，一盞清茶也醉人。』師呵呵大笑云：『千巖老祖，美則美矣，若是如今，叢林澹泊，衲子飢餓，如斯言句，卻不相當。』今日云間眾信入山供眾，山僧應時及節，重頌此案，舉似諸人：『文殊多口維摩默，往古來今見不全。卻喜云間居士會，饅頭米飯飽鼾鼾。』喝一喝，卓拄杖下座。康熙丁丑（1697年）六月二十六日，遍至各寮，從容談笑，且誡曰：『老僧不復來矣，宜自修省，毋恣空過。』至次日酉刻，吉祥面壁而逝，世壽七十九，僧臘五十五。
湖州武康報恩寺棲云行岳禪師
烏程沈氏子，世為望族。少補廩庠，始以居士身參大覺老人于報恩。順治乙酉（1645年），投覺披削。丁亥秋，事覺于淮北，乞食炊給之餘，覺力為錐劄。一日問覺：『空索索地錦艷艷，錦艷艷地空索索時如何？』覺云：『待你到此境界與你道。』師禮謝。覺云：『者漢多時妄想，今日始斷。』師有省。庚子春，侍覺應詔還山，入天臺桐柏宮，草衣木食，習頭陀行者三閱寒暑。癸卯春，覺命繼席報恩。晚參，師云：『彌勒（未來佛）真彌勒，起模畫樣，分身千百億，捏目生花，時時示時人，郎當不少，時人自不識，略較些子。』召大眾云：『還有讚歎分也無？將此深心奉塵剎，是則名為報佛恩。』晚參。
【English Translation】 English version Qianyan Changzu praised Manjusri (symbol of wisdom) and asked about Vimalakirti's (lay bodhisattva) doctrine of non-duality, saying: 'The iron flute plays horizontally, clearing the universe; frogs and earthworms understand to turn over. A true friend is not found in a thousand cups of wine; a cup of clear tea can also intoxicate.' The master laughed and said: 'Old Ancestor Qianyan, it is beautiful, but if it is now, the monasteries are simple and the monks are hungry, such words are not appropriate.' Today, the believers from Yunjian enter the mountain to make offerings to the community. The mountain monk should respond to the occasion and re-praise this case, showing it to everyone: 'Manjusri is talkative, Vimalakirti is silent; seeing the past and present is incomplete. But happily, the Yunjian laypeople gather, eating steamed buns and rice until they snore.' He shouts once and strikes the ground with his staff before descending from the seat. June 26th, Kangxi Dingchou (1697), he went to each room, talking and laughing calmly, and warned: 'The old monk will not return; you should cultivate yourselves and not waste your time in vain.' Until the next day at You time, he passed away facing the wall in auspiciousness, at the age of seventy-nine, with fifty-five years as a monk.
Zen Master Qiyun Xingyue of Bao'en Temple in Wukang, Huzhou
He was a son of the Shen family of Wucheng, a prominent family for generations. He was a student of the county school in his youth and initially visited the Great Awakened Elder at Bao'en as a layman. In Shunzhi Yiyou (1645), he joined the order under Jue. In the autumn of Dinghai, he served Jue in Huaibei. While begging for food and cooking, Jue diligently taught him. One day, he asked Jue: 'How is it when emptiness is empty and brocade is bright, and when brocade is bright and emptiness is empty?' Jue said: 'I will tell you when you reach this state.' The master bowed and thanked him. Jue said: 'This man has been delusional for a long time, and today it is finally cut off.' The master had an awakening. In the spring of Gengzi, he accompanied Jue back to the mountain in response to the imperial edict, entered the Tongbai Palace in Tiantai, wore grass clothes and ate wood food, and practiced asceticism for three years. In the spring of Guimao, Jue ordered him to succeed the abbot of Bao'en. During the evening meditation, the master said: 'Maitreya (future Buddha) is the true Maitreya, creating models and patterns, dividing his body into hundreds of thousands of millions, creating flowers out of thin air, constantly showing himself to people, not lacking anything, but people do not recognize him, just a little bit.' He summoned the assembly and said: 'Is there any share of praise? Offering this deep heart to the dust and kalpas is called repaying the Buddha's kindness.' Evening meditation.
師云。入秋時節不相饒。西風吹雨池塘暮。古殿松陰宛轉開。鐘聲透過山前路。急回顧。是甚麼 解制后三日晚參。僧問。涅槃心易曉。差別智難明。如何是差別智。師云。春打六九頭。春雨灑不歇。進云。如何是涅槃心。師云。百花枝未動。今年信較遲。乃云。祖師心印。非長非短。能方能圓。無相無貌。有彩有文。天下衲僧廝結眉毛。結即印破。盡山河大地日月星辰人物草木。一破一切破。天下衲僧解開布袋。解即印住。盡山河大地日月星辰人物草木。一住一切住。或有個漢出來憤憤悱悱道。說甚麼印破印住。和者印子一擊百雜碎。岳上座不免呵呵大笑。雙手作遞印子勢云。請試下手看(掌云。不奈船何。打破戽斗。蓮云。我當時若見。但鳴指三下出去) 落堂。師問東單眾云。西單無。為甚東單有。問西單眾云。東單有。為甚西單無。師呵呵大笑云。誰家別館池塘里。一對鴛鴦畫不成 康熙丙午冬十月某日。示寂于報恩之西方丈。世壽五十三。僧臘二十二。塔于寺之養親草堂左隴。
報恩西堂寂庵行洽禪師
汝州光邑王氏子。孤苦絕塵。矢志萬行。到處陸沈眾中。尤行業純謹。后參大覺老人于報恩。覺示以未生前話。每徴詰。師無對。覺云。你恁么參禪。水也消不得。師直得垂淚。同眾坐不臥七。
【現代漢語翻譯】 現代漢語譯本 師父說：入秋時節毫不留情，西風吹雨，池塘一片暮色。古寺的松樹陰影婉轉地展開，鐘聲穿透山前的道路。急忙回頭看，那是什麼？ 解制后三日的晚參，有僧人問道：『涅槃心（Nirvana-mind，指證悟后的清凈心）容易理解，差別智（discriminating wisdom，指辨別諸法差別的智慧）難以明白。什麼是差別智？』師父說：『春打六九頭，春雨下個不停。』僧人又問：『什麼是涅槃心？』師父說：『百花枝條未動，今年的春天來得晚。』 於是師父說：『祖師心印（Patriarchal seal of mind，指禪宗祖師所傳的心法），非長非短，能方能圓，無相無貌，有彩有文。天下的禪僧都皺著眉頭思索，一皺眉就打破了心印。整個山河大地、日月星辰、人物草木，一破一切破。天下的禪僧解開布袋，一解開就印住了心印。整個山河大地、日月星辰、人物草木，一住一切住。』 或者有人出來憤憤不平地說：『說什麼印破印住？』和尚一巴掌打過去，把印子打得粉碎。岳上座忍不住哈哈大笑，雙手做出遞印子的姿勢說：『請試試下手看！』（掌云：不奈船何，打破戽斗。蓮云：我當時如果見到，只會彈指三下就出去。） 下座后，師父問東單的僧眾：『西單沒有，為什麼東單有？』又問西單的僧眾：『東單有，為什麼西單沒有？』師父哈哈大笑說：『誰家別館池塘里，一對鴛鴦畫不成。』 康熙丙午年（1666年）冬十月某日，在報恩寺的西方丈室圓寂，世壽五十三歲，僧臘二十二年，塔建在寺院養親草堂的左邊。
報恩西堂寂庵行洽禪師
是汝州光邑王氏之子，孤苦清絕，立志修行萬行。到處默默無聞地待在人群中，尤其行為純潔謹慎。後來參訪報恩寺的大覺老人，大覺老人用未生前的話來開示他，每次都追問，師父都無法回答。大覺老人說：『你這樣參禪，連水都消受不了。』師父聽了，忍不住流下眼淚，和大家一起坐禪不睡覺，持續了七天。
【English Translation】 English version The Master said: Autumn arrives without mercy. The west wind blows rain, and the pond is filled with twilight. The pine shadows of the ancient temple gently unfold, and the sound of the bell penetrates the road in front of the mountain. Quickly look back, what is it? Three days after the end of the retreat, during the evening meditation, a monk asked: 'The Nirvana-mind (Nirvana-mind, referring to the pure mind after enlightenment) is easy to understand, but discriminating wisdom (discriminating wisdom, referring to the wisdom to distinguish the differences between all dharmas) is difficult to comprehend. What is discriminating wisdom?' The Master said: 'Spring arrives in early February, and the spring rain falls without ceasing.' The monk then asked: 'What is the Nirvana-mind?' The Master said: 'The branches of a hundred flowers have not yet moved; spring is late this year.' Then the Master said: 'The Patriarchal seal of mind (Patriarchal seal of mind, referring to the mind-dharma transmitted by the Zen patriarchs) is neither long nor short, can be square or round, has no form or appearance, but has color and pattern. All the Zen monks in the world knit their brows in thought; once they knit their brows, they break the seal. The entire mountains and rivers, the earth, the sun, moon, stars, people, plants, and trees, once broken, everything is broken. All the Zen monks in the world untie their bags; once they untie them, they seal the seal. The entire mountains and rivers, the earth, the sun, moon, stars, people, plants, and trees, once sealed, everything is sealed.' Or someone comes out indignantly and says: 'What is this talk of breaking and sealing?' The monk slaps him, smashing the seal to pieces. Abbot Yue couldn't help but laugh and made a gesture of handing over the seal, saying: 'Please try your hand!' (Slapping, saying: 'What can be done about the boat? Break the water bailer.' Lian said: 'If I had seen it then, I would have just snapped my fingers three times and left.') After descending from the seat, the Master asked the monks of the East Hall: 'The West Hall doesn't have it, why does the East Hall have it?' Then he asked the monks of the West Hall: 'The East Hall has it, why doesn't the West Hall have it?' The Master laughed loudly and said: 'In whose other courtyard pond, a pair of mandarin ducks cannot be painted.' On a certain day in the tenth month of the winter of the Bingwu year of the Kangxi reign (1666 AD), he passed away in the western abbot's room of Bao'en Temple, at the age of fifty-three, with twenty-two years as a monk. His pagoda was built to the left of the Yangqin Thatched Cottage in the temple.
Zen Master Ji'an Xingqia of Xitang, Bao'en Temple
He was the son of the Wang family of Guangyi, Ruzhou, solitary and pure, determined to cultivate myriad practices. He stayed silently in the crowd everywhere, especially with pure and cautious behavior. Later, he visited the Elder Dajue of Bao'en Temple. Elder Dajue enlightened him with words before birth, and questioned him every time, but the Master could not answer. Elder Dajue said: 'If you practice Zen like this, you cannot even digest water.' The Master couldn't help but shed tears, and sat in meditation with everyone without sleeping for seven days.
覺問甚麼物。恁么坐。師云。總沒交涉。覺便打。師無語覺痛打一頓。中夜釋然。舉似覺。覺頷之。時年二十有三。師因看病回。覺問有氣死人。是你救活了。無氣死人作么生救。師指旁僧云。何不祇對和尚。覺云。他已吃我三十棒了。你自道。師云。和尚著甚死急。覺云。念汝看病辛苦。一日覺指楊梅問。一樣楊梅。因甚有紅有青。師云。和尚合取口。覺頷之。覺垂問。道通無礙。因甚一片竹窗關斷月。師云。和尚道甚麼。覺云。須是他吃得棒。覺問紫羅。帳里撒珍珠。汝作么生道。師云。拖泥帶水。覺云。向古廟裡亸得過時如何。師云。吹毛用了急須磨 師問僧。死了燒了。你向那裡去。僧云。一念不生無來去。師云。向一念未生前道。進云。吞卻須彌了也。師云。你試吞者火爐看。僧無對。師便打。復顧旁僧云。你與他代一語看。進云。喚作火爐那。師便喝 師一日同不退勇廊下行次。退驀拈一毬擲師。師云。那裡得者個來。退以毬便打。師大笑而去。至晚入退寮。于桌上畫<
【現代漢語翻譯】 覺（Jue，人名）問：『什麼是那個東西？』（指禪宗所追求的真理或本性）『你這樣坐著幹什麼？』 師（指禪師）說：『總沒關係。』（指這種方式與開悟無關）覺（Jue）便打師（禪師）。師（禪師）無語，覺（Jue）痛打一頓。半夜釋然（指覺悟）。 （覺悟后）舉似師（禪師），覺（Jue）頷之（表示認可）。當時覺（Jue）年二十三歲。 師（禪師）因看病回來，覺（Jue）問：『有氣死人，是你救活了。無氣死人怎麼救？』 師（禪師）指旁邊的僧人說：『何不回答和尚？』覺（Jue）說：『他已經吃我三十棒了。你自說。』 師（禪師）說：『和尚著什麼死急？』覺（Jue）說：『念你（禪師）看病辛苦。』 一日，覺（Jue）指著楊梅問：『一樣楊梅，為什麼有紅有青？』師（禪師）說：『和尚合取口（閉嘴）。』覺（Jue）頷之（表示認可）。 覺（Jue）垂問：『道通無礙，為什麼一片竹窗關斷月？』師（禪師）說：『和尚說什麼？』覺（Jue）說：『須是他吃得棒。』 覺（Jue）問：『紫羅帳里撒珍珠，你怎麼說？』師（禪師）說：『拖泥帶水。』 覺（Jue）說：『向古廟裡亸得過時如何？』師（禪師）說：『吹毛用了急須磨。』 師（禪師）問僧人：『死了燒了，你向哪裡去？』僧人說：『一念不生無來去。』 師（禪師）說：『向一念未生前道。』僧人進言：『吞卻須彌了也。』 師（禪師）說：『你試吞者火爐看。』僧人無對。師（禪師）便打。復顧旁僧人說：『你與他代一語看。』 僧人進言：『喚作火爐那。』師（禪師）便喝。 師（禪師）一日同不退勇（Butuiyong，人名）在廊下行走，不退勇（Butuiyong）忽然拈起一個球擲向師（禪師）。師（禪師）說：『哪裡得這個來？』 不退勇（Butuiyong）用球便打。師（禪師）大笑而去。至晚入不退勇（Butuiyong）寮房，在桌上畫圖說：『午後底，午後底。』 又作此[中-口+○]相說：『怎麼生？怎麼生？』遂將球子收過。不退勇（Butuiyong）少間自外歸，也書此圖說：『賊賊。』
【English Translation】 Jue (name) asked: 'What is that thing?' (referring to the truth or nature pursued by Zen Buddhism) 'What are you doing sitting like that?' The Master (referring to the Zen master) said: 'It's all irrelevant.' (referring to the fact that this method is not related to enlightenment) Jue (name) then hit the Master (Zen master). The Master (Zen master) was speechless, and Jue (name) beat him severely. In the middle of the night, he was relieved (referring to enlightenment). After enlightenment, he told the Master (Zen master), and Jue (name) nodded (indicating approval). At that time, Jue (name) was twenty-three years old. The Master (Zen master) returned from seeing a patient, and Jue (name) asked: 'You have revived people who died with breath. How do you save people who die without breath?' The Master (Zen master) pointed to the monk next to him and said: 'Why don't you answer the abbot?' Jue (name) said: 'He has already taken thirty blows from me. You say it yourself.' The Master (Zen master) said: 'What are you in such a hurry for, Abbot?' Jue (name) said: 'I pity you (Zen master) for your hard work in seeing patients.' One day, Jue (name) pointed to the bayberries and asked: 'The same bayberries, why are some red and some green?' The Master (Zen master) said: 'Abbot, close your mouth (shut up).' Jue (name) nodded (indicating approval). Jue (name) asked: 'The Way is unobstructed, why does a piece of bamboo window block the moon?' The Master (Zen master) said: 'What is the Abbot saying?' Jue (name) said: 'It must be him who takes the beating.' Jue (name) asked: 'Scattering pearls in a purple gauze tent, how do you say it?' The Master (Zen master) said: 'Dragging mud and water.' Jue (name) said: 'How about lingering in an ancient temple past the due time?' The Master (Zen master) said: 'Sharpen the hair-splitting sword immediately after using it.' The Master (Zen master) asked the monk: 'After dying and being burned, where do you go?' The monk said: 'When a single thought does not arise, there is no coming or going.' The Master (Zen master) said: 'Speak before a single thought arises.' The monk advanced: 'I have swallowed Mount Sumeru.' The Master (Zen master) said: 'Try swallowing that stove.' The monk had no answer. The Master (Zen master) then hit him. He turned to the monk next to him and said: 'You say a word for him.' The monk advanced: 'Call it a stove.' The Master (Zen master) then shouted. One day, the Master (Zen master) was walking in the corridor with Butuiyong (name), when Butuiyong (name) suddenly picked up a ball and threw it at the Master (Zen master). The Master (Zen master) said: 'Where did you get this?' Butuiyong (name) hit him with the ball. The Master (Zen master) laughed and left. In the evening, he entered Butuiyong's (name) room and drew a picture on the table, saying: 'Afternoon, afternoon.' He also made this [中-口+○] gesture, saying: 'How is it? How is it?' Then he took the ball back. Butuiyong (name) returned from outside after a while and also wrote this picture, saying: 'Thief, thief.'
把將來。令行者送至師寮。師將毬了付行者云。也是雪峰道底。退又書○相云。幾人於此茫然。師云。直饒恁么。也只是弄泥團漢。雖然。若人檢點得出。直須○○○ 僧問。䇿杖理民時如何。師云。天下歸仁焉。進云。棒上成龍。又作么生。師云終不貴僧問。如何是三世諸佛不知有。師云。燈籠露柱長年困。進云。如何是貍奴白牯卻知有。師云。脫殼烏龜飛上天。
杭天目山全庵行進禪師
武林沈氏子。生數月而孤。至年十二。母命投無諍寺隱松禪師出家。后思求出世正因。往參天童密老和尚。遂進具。嗣往報恩參大覺。問某甲生死未明。求和尚開示。覺曰。將生死來與汝開示。師茫然。是冬遇林叟。指參金粟。有同參問曰。兄生緣何處。師云。瓶窯。參曰。到報恩多少。師曰。二十五里。參云。啐。你處現有古佛善知識不參。反來者里。正如瞎貓跳過魚盤吃豆腐也。師唯唯。一日因往若山訪同戒。投林叟宿。林雲。你去金粟住。又來何干。師以前事實告。叟作色曰。我卻瞎了眼。將謂你是個有志氣底人。勸你去親近善知識。你今破期出堂。將來期期如此。他日誑騙人。我住若干叢林。參若干知識。者樣沒血氣底。枉相為你。師被呵。直得慚悚無地。遂回金粟滿期。明年三月。重至報恩。師后嘗曰。從
【現代漢語翻譯】 現代漢語譯本 （如果）讓使者將（他）送到師父的寮房，師父拿著球交給使者說：『這也是雪峰（雲門宗著名禪師）說的。』退下後又寫下『○相』說：『幾個人在這裡茫然不解？』師父說：『即使這樣，也只是玩泥巴的人。』雖然如此，如果有人能檢查出來，一定要○○○。僧人問：『用鞭子管理百姓時如何？』師父說：『天下歸於仁德。』（僧人）進一步問：『棍子上變成龍，又怎麼樣呢？』師父說：『終究不會顯貴。』僧人問：『什麼是三世諸佛（過去、現在、未來一切佛）都不知道的？』師父說：『燈籠露柱（比喻無情之物）長年困頓。』（僧人）進一步問：『什麼是貓和老牛卻知道的？』師父說：『脫了殼的烏龜飛上天。』
杭天目山全庵行進禪師
（禪師是）武林（今浙江杭州）沈氏的兒子，出生幾個月就成了孤兒。到十二歲時，母親讓他到無諍寺跟隨隱松禪師出家。後來想要尋求出世的正因，前往參拜天童密老和尚，於是受了具足戒。之後前往報恩寺參拜大覺禪師，問：『弟子生死大事未明，懇請和尚開示。』大覺禪師說：『把生死拿來，我為你開示。』禪師茫然不知所措。這年冬天遇到了林叟，（林叟）指點他去參拜金粟禪師。有同參問他說：『兄臺生在何處？』禪師說：『瓶窯。』（同參）問：『到報恩寺多少路？』禪師說：『二十五里。』（同參）說：『呸！你那裡現有古佛善知識你不參拜，反而來這裡，正像瞎貓跳過魚盤吃豆腐一樣。』禪師唯唯諾諾。一天，因為去若山拜訪同戒，在林叟那裡借宿。林叟說：『你去金粟寺住，又來幹什麼？』禪師把以前的事情告訴了他。林叟變了臉色說：『我真是瞎了眼，還以為你是個有志氣的人，勸你去親近善知識，你現在破了期限離開禪堂，將來每次都這樣，以後會欺騙人。我住過很多叢林，參拜過很多知識，像你這樣沒血氣的人，枉自為你。』禪師被呵斥，感到慚愧無地自容，於是回到金粟寺滿了期限。第二年三月，重新回到報恩寺。禪師後來常說：『自從……』
【English Translation】 English version （If）the messenger is asked to send (him) to the master's room, the master takes the ball and gives it to the messenger, saying, 'This is also what Xuefeng (a famous Zen master of the Yunmen School) said.' After retreating, he wrote '○ phase' and said, 'How many people are confused here?' The master said, 'Even so, they are just people playing with mud. 'Although, if someone can check it out, they must ○○○. A monk asked, 'How about governing the people with a whip?' The master said, 'The world returns to benevolence.' (The monk) further asked, 'What about turning into a dragon on a stick?' The master said, 'It will never be noble.' A monk asked, 'What is it that all the Buddhas of the three worlds (past, present, and future Buddhas) do not know?' The master said, 'Lanterns and pillars (metaphor for inanimate objects) are trapped for many years.' (The monk) further asked, 'What is it that cats and old cows know?' The master said, 'A turtle that has shed its shell flies into the sky.'
Zen Master Quan'an Xingjin of Tianmu Mountain in Hangzhou
(The Zen master was) the son of the Shen family of Wulin (now Hangzhou, Zhejiang), and became an orphan a few months after birth. At the age of twelve, his mother sent him to Wu Zheng Temple to become a monk under Zen Master Yin Song. Later, wanting to seek the right cause for leaving the world, he went to pay homage to the old Zen Master Mitian Tong, and then received the full precepts. After that, he went to Baoen Temple to pay homage to Zen Master Dajue, and asked: 'This disciple's major life and death matters are unclear, please enlighten me, Abbot.' Zen Master Dajue said: 'Bring life and death, and I will enlighten you.' The Zen master was at a loss. This winter, he met Lin Sou, (Lin Sou) pointed him to pay homage to Zen Master Jin Su. A fellow practitioner asked him: 'Where did you come from, brother?' The Zen master said: 'Pingyao.' (The fellow practitioner) asked: 'How far is it to Baoen Temple?' The Zen master said: 'Twenty-five miles.' (The fellow practitioner) said: 'Bah! You have ancient Buddha good knowledge there, but you don't pay homage, but come here, just like a blind cat jumping over a fish plate to eat tofu.' The Zen master nodded. One day, because he went to Ruoshan to visit a fellow monk, he stayed overnight at Lin Sou's place. Lin Sou said: 'You live in Jin Su Temple, what are you doing here?' The Zen master told him about the previous events. Lin Sou changed his face and said: 'I am really blind, I thought you were an ambitious person, and I advised you to get close to good knowledge, you are now breaking the deadline to leave the meditation hall, and you will be like this every time in the future, and you will deceive people in the future. I have lived in many monasteries and paid homage to many knowledge, people like you who have no blood, it is useless to be you.' The Zen master was scolded and felt ashamed and had nowhere to go, so he returned to Jin Su Temple to complete the deadline. In March of the following year, he returned to Baoen Temple. The Zen master later often said: 'Since...'
此一住二十三年。實賴林叟激發之力。覺見師誠實。痛下針錐。師自恨障緣深厚。不能一撥便轉。或捐缽資。或賣衣物。攢米打七。徹夜參求。不知其幾。至年三十八歲。時覺北行。不退勇公綱維。見師工夫得力。當衆稱賞。師七終不得透徹。放聲大哭。次早詣寮致謝。仍流淚不已。勇慰曰。和尚不在家。兄去親近理安和尚亦可。師曰。某在此親近和尚十來年。如此不青不黃。有何面目別去見人。者樁大事。必求吾兄為我了斷。某已辦得石米。欲上證果庵討個分曉。乞兄早晚提誨。勇大喜。即送師上山。研究一七有餘。忽地春風大作。打開門戶。師當下猛省。喜躍無量。時勇往云覆庵。師即星夜越嶺相見。勇云。全兄何得夜來。師云。某甲捉得賊。特來出首。勇云。為甚文殊出女子定不得。師云。莫謗文殊好。勇云。為甚罔明出得。師才擬議。勇攙前云。喂。咍。師茫然無對。值覺回大雄。趨往瞻禮。一日覺垂語曰。古人道休去歇去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。且道明甚麼邊事。師同眾下語。覺徴云。龍得水時添意氣。虎逢山勢長威獰。是汝道底。師云。今日親見和尚。又一日入室。覺問萬法如何歸一。師云。海納百川。覺云。一歸何處。師云。波生浪涌。覺曰腳跟下與你三十棒。師掩耳而
出。自此投機。命充副寺。一日因禪者呈香巖上樹頌。觸著向問勇公此話。咬嚼不破。自謂此話不透。則從前發揮公案。皆未穩當。遂將拈頌稿一時焚卻。辛亥。老人命師上天目。一夕諸兄弟同在老人室中。因舉上樹話。至虎頭問處。覺厲聲云甚麼虎頭上座。狗頭上座。師當下礙膺之物。豁然蕩盡。遂當衆頌上樹話。覺大可之。后出世住興化極樂院。既而遷荊溪海會寺。庚申仲夏。應請主持天目。辛未春復應請崇福 僧問。盡力道不得底句。誰是得者。師叉手云。慚愧。(別云。三千里外聽淆訛)僧云。得后何如。師云。兩粥一飯。(別云。胡餅里呷汁)進云。忽遇出格人來。又如何相見。師云。打退鼓。(別云。三十棒)僧問。大死底人卻活時如何。師云。只得一橛(別云。你活看)進云。不許夜行。投明須到時如何。師云。此夜一輪滿。清光何處無(別云。念言語漢)。
昭覺丈雪醉禪師
內江李氏子。襁褓時。禮古字山清然師為徒。性沖淡。於世邈然。(入道之根)因讀法華經。乃至一舉手。或復小低頭。皆以成佛道。默計曰。成佛與么易耶。遂質本師。師罔措。圓具后。遍參諸方。至破山。問僧問雲門。如何是佛。門云乾屎橛。意旨如何。山作臥勢云。老僧不參禪。祇愛伸腳眠。師疑駭。動靜如
【現代漢語翻譯】 現代漢語譯本： 出自於此，投機取巧。被任命為副寺。一日，因為禪者呈上香巖（Xiangyan，人名）的『上樹頌』，觸動了向問勇公（Xiangwen Yonggong，人名）的這段話，反覆咀嚼卻無法領悟。自己認為如果這句話不能領悟透徹，那麼從前發揮的公案，都未穩妥。於是將拈頌的稿子一時全部焚燬。崇禎四年（1631年），老人命他去天目山（Tianmu Mountain）。一天晚上，各位師兄弟一同在老人的房間中，因為提起『上樹話』，說到虎頭（Hutou，地名）問處，覺厲聲說：『什麼虎頭上座？狗頭上座？』 師父當下胸中窒礙之物，豁然蕩盡。於是當衆頌『上樹話』，覺得非常可以。後來出世住持興化極樂院（Xinghua Jile Temple），之後遷往荊溪海會寺（Jingxi Haihui Temple）。崇禎十三年（1640年）仲夏，應邀主持天目山。崇禎十四年（1641年）春，再次應邀主持崇福寺（Chongfu Temple）。
僧人問：『盡力也說不出的那句話，誰是得到它的人？』 師父拱手說：『慚愧。』（另有人說：『三千里外聽淆訛』） 僧人問：『得到之後如何？』 師父說：『兩粥一飯。』（另有人說：『胡餅里呷汁』） 僧人進問：『忽然遇到不落俗套的人來，又如何相見？』 師父說：『打退堂鼓。』（另有人說：『三十棒』） 僧人問：『大死之人復活時如何？』 師父說：『只得一截。』（另有人說：『你活看』） 僧人進問：『不許夜行，天亮必須到達時如何？』 師父說：『此夜一輪滿，清光何處無？』（另有人說：『念言語漢』）。
昭覺丈雪醉禪師（Zhaojue Zhangxue Zui Chanshi，人名）
內江李氏之子。還在襁褓時，拜古字山清然師（Guzishan Qingran Shi，人名）為師。性格沖淡，對世事漠不關心。（入道的根基）因為讀《法華經》，乃至『一舉手，或復小低頭，皆以成佛道』，默默地想：『成佛這麼容易嗎？』於是問本師，本師不知所措。圓具之後，遍參各方。到破山（Poshan，地名），問僧人問雲門（Yunmen，人名）：『如何是佛？』雲門說：『乾屎橛。』意旨如何？破山作出臥倒的姿勢說：『老僧不參禪，只愛伸腳眠。』師父疑惑驚駭，一舉一動都像...
【English Translation】 English version: From this, he engaged in speculation and opportunism. He was appointed as a deputy temple administrator. One day, because a Chan practitioner presented a 'Ode on Climbing a Tree' by Xiangyan (Xiangyan, a person's name), it touched upon this saying of Xiangwen Yonggong (Xiangwen Yonggong, a person's name), which he chewed on repeatedly but could not comprehend. He thought to himself that if he could not thoroughly understand this saying, then all the previous elaborations on koans were not sound. Therefore, he burned all the drafts of his commentaries at once. In the fourth year of Chongzhen (1631 AD), the old master ordered him to go to Tianmu Mountain (Tianmu Mountain). One night, all the fellow disciples were in the old master's room together. Because they brought up the 'Climbing a Tree' saying, when they got to the point where Hutou (Hutou, a place name) asked, Jue (Jue, a person's name) sternly said, 'What Hutou abbot? Dog-head abbot?' At that moment, the things that were obstructing the master's chest were completely swept away. So he recited the 'Climbing a Tree' saying in public, and felt it was very good. Later, he came forth to preside over Xinghua Jile Temple (Xinghua Jile Temple), and then moved to Jingxi Haihui Temple (Jingxi Haihui Temple). In the midsummer of the thirteenth year of Chongzhen (1640 AD), he was invited to preside over Tianmu Mountain. In the spring of the fourteenth year of Chongzhen (1641 AD), he was again invited to preside over Chongfu Temple (Chongfu Temple).
A monk asked, 'That sentence that cannot be spoken even with all one's effort, who is the one who attains it?' The master clasped his hands and said, 'Ashamed.' (Another said, 'Hearing confusion from three thousand miles away') The monk asked, 'What is it like after attaining it?' The master said, 'Two bowls of porridge and one meal.' (Another said, 'Sipping juice from a sesame cake') The monk further asked, 'If suddenly an unconventional person comes, how should one meet them?' The master said, 'Beat a retreat.' (Another said, 'Thirty blows') The monk asked, 'When a person who has greatly died comes back to life, what is it like?' The master said, 'Only gets a stump.' (Another said, 'You watch it alive') The monk further asked, 'No night travel is allowed, how is it when one must arrive by dawn?' The master said, 'This night the moon is full, where is there no clear light?' (Another said, 'Reciting words Han').
Chan Master Zhaojue Zhangxue Zui (Zhaojue Zhangxue Zui Chanshi, a person's name)
The son of the Li family of Neijiang. When he was still in swaddling clothes, he took Qingran (Guzishan Qingran Shi, a person's name) of Guzishan as his teacher. His nature was indifferent, and he was indifferent to the world. (The root of entering the Way) Because he read the Lotus Sutra, even 'a single raising of the hand, or even a slight bowing of the head, can all lead to the path of Buddhahood', he thought silently, 'Is becoming a Buddha so easy?' So he questioned his teacher, who was at a loss. After receiving full ordination, he visited various places. Arriving at Poshan (Poshan, a place name), he asked a monk, who asked Yunmen (Yunmen, a person's name), 'What is Buddha?' Yunmen said, 'A dried dung stick.' What is the meaning? Poshan made a lying down posture and said, 'This old monk does not practice Chan, I only love to stretch my legs and sleep.' The master was doubtful and alarmed, and his every move was like...
一個有氣死人相似。一夜因倒穿了鞋。腳套不上。擬伸手㧞。忽然有省。參天童。一日上太白頂拖柴。因竹籤傷足。血迸污地。忽聽梆鳴聲震山谷。忽然大悟進方丈作禮云。某甲有些暢快。密作聽不清勢。師便打噴嚏。密打云。那裡失利。來者里拔本。師又兩喝。密連打云。翻不暢快了。師拂袖便出。復至蜀謁山。山問。你從南方走一回。帶得甚麼寶物來。師豎一拳。山曰。別我七八年。一點氣息也沒有。師曰。若有氣息則不歸了。山肯之。后住成都府雪居禪院 晚參。山僧一夏已來。妄談般若。生身墮㧞舌犁耕地獄。正與么時。阿誰隨侍。溪聲首座云。自作自受。師云。我識得你。復云。既是無人替得。冥應罪緣。毫髮不來。因甚三門廚庫。被蠛蠓蟲吞卻。老僧于須臾頃。遊遍一十八重地獄。末後為眾兄弟。撥轉今昔關頭去也。拽杖打散歸方丈 上堂。物物有密語。直捷直到底。七佛祖師來。兩眸抬不起。林下人十中有九覷捕不及。時大憨維那一喝。師云。好人不肯做。又去屎里臥 示眾云。靜明無隔夜禪與人蔘。復拈拂子云。而今有也。拂一拂云。到與么也未 居士問。一口氣不來時。向甚麼處安身立命。師劈面一掌。士擬開口。師復掌。士請開示。師云。待汝一口氣不來向汝道。一日又問。一口氣不來。向甚麼
處安身立命。師打一拂。士擬開口。師復打。士云。弟子不會。師云。賴汝不會。若會。黃河水也須倒流三千里。
百城著禪師
奉節縣沈氏子。三歲解準提解結二咒。其後博通五經。天文地理。諸般術數。十四游泮。十六選拔。身羈功名。心嗜佛典。偶見破山禪師語錄偈云。我為生死來出家。何須更算海中沙。無常煞鬼卒然至。錦繡文章亂似麻。遂棄官。禮大年師披剃。具足后。遇竹帆禪師。指參破山禪師。相依有年。總不得脫灑。一日山喚師答話。師才作禮。山驀頭一踏。師豁然大悟。喝一喝。山云。再喝看。師拂袖歸堂。遂呈偈云。本地風光處處知。芒鞋筋斷絕纖疑。幾回踏破山頭月。帶露和煙憩隴西。山肯之。住順慶府渠縣興國寺 上堂。運水搬柴只自知。神通妙用總由伊。算來不費些兒力。何必三三兩兩疑。僧云。不疑底人來也。師云。須彌山王在那一劫中與你說破。僧沉吟。師便打(者僧未有吃棒分在) 上堂。劈不成兩。捏不成團。是個甚麼。指足云。一隻草履爛卻半邊。不得周全(適才猶是好好底。隨後咄云。囈語作么) 師因雪背師兄問。道得一句。是吾真弟。師打一掌。背休去。師云。不可向鬼窟里作活計。背呵呵大笑。師云。也未見得 師入堂。野湘驀抱云。正恁么時如何。師打
【現代漢語翻譯】 現代漢語譯本： 如何才能安身立命？禪師用拂塵擊打了一下。那人剛要開口，禪師又打了一下。那人說：『弟子不明白。』禪師說：『幸虧你不明白。如果明白了，黃河水也要倒流三千里。』
百城著禪師
百城著禪師，是奉節縣沈氏之子。三歲時就能理解準提咒（Cundi Dharani）和解結咒（Knot-Untying Mantra）的含義。之後廣泛通讀五經，精通天文地理以及各種術數。十四歲進入學校，十六歲被選拔。雖然身在功名之中，但內心喜愛佛典。偶然看到破山禪師語錄中的偈語說：『我爲了生死大事而出家，何必再去計算海中的沙子？無常的鬼卒突然到來，即使是錦繡文章也會亂成一團麻。』於是放棄官職，拜大年禪師剃度出家。受具足戒后，遇到竹帆禪師，被指點去參拜破山禪師。依止多年，總不能解脫自在。一天，破山禪師叫他回答問題，他剛要作揖，破山禪師劈頭蓋臉就是一腳。他豁然大悟，大喝一聲。破山禪師說：『再喝一聲看看。』他拂袖回到禪堂，於是呈上偈語說：『本地風光處處知，芒鞋筋斷絕纖疑。幾回踏破山頭月，帶露和煙憩隴西。』破山禪師認可了他。後來他住在順慶府渠縣興國寺。
上堂說法時說：『運水搬柴只是自己知道，神通妙用都由它而來。算起來不費一點力氣，何必三三兩兩地懷疑？』有僧人問：『不懷疑的人來了。』禪師說：『須彌山王（Mount Sumeru）在哪一劫中跟你說破的？』僧人沉默不語。禪師便打了他（這個僧人還沒有捱打的份）。上堂說法時說：『劈不成兩半，捏不成一團，這是個什麼？』指著腳說：『一隻草鞋爛了半邊，不能周全。』（剛才還好好的，隨後呵斥道：『胡說八道什麼？』）
雪背師兄問禪師：『說得出一句，就是我的真弟弟。』禪師打了他一掌。雪背師兄停止了。禪師說：『不可在鬼窟里做活計。』雪背師兄呵呵大笑。禪師說：『也未見得。』禪師進入禪堂，野湘突然抱住他說：『正在這個時候該如何？』禪師打了他。
【English Translation】 English version: How can one settle down and establish oneself? The master struck with his whisk. The scholar was about to speak, but the master struck again. The scholar said, 'This disciple does not understand.' The master said, 'Fortunately, you do not understand. If you did understand, the Yellow River would have to flow backwards three thousand miles.'
Chan Master Baicheng Zhuo
Chan Master Baicheng Zhuo was the son of the Shen family of Fengjie County. At the age of three, he could understand the meaning of the Cundi Dharani (準提咒) and the Knot-Untying Mantra (解結咒). Later, he extensively read the Five Classics and was proficient in astronomy, geography, and various numerological arts. At the age of fourteen, he entered school, and at sixteen, he was selected for advancement. Although he was involved in fame and officialdom, he loved Buddhist scriptures in his heart. He happened to see a verse in the recorded sayings of Chan Master Poshan: 'I left home to resolve the great matter of birth and death, why bother counting the sand in the sea? When the impermanent death demon suddenly arrives, even brocade and embroidered articles will be in a chaotic mess.' So he abandoned his official position and was tonsured by Master Danian. After receiving the full precepts, he met Chan Master Zhufan, who directed him to visit Chan Master Poshan. He relied on him for many years, but could not attain liberation and freedom. One day, Chan Master Poshan asked him to answer a question. As soon as he was about to bow, Chan Master Poshan kicked him head-on. He suddenly awakened and shouted loudly. Chan Master Poshan said, 'Shout again and let me see.' He flicked his sleeves and returned to the meditation hall, and then presented a verse saying: 'The local scenery is known everywhere, the straw sandals are worn out, severing all subtle doubts. How many times have I trampled the moon on the mountain top, resting in Longxi with dew and smoke.' Chan Master Poshan acknowledged him. Later, he lived in Xingguo Temple in Qu County, Shunning Prefecture.
When giving a Dharma talk in the hall, he said: 'Carrying water and chopping wood is only known by oneself, the miraculous functions all come from it. Calculating it, it doesn't take any effort at all, why doubt it in twos and threes?' A monk asked: 'The one who does not doubt has arrived.' The master said: 'In which kalpa did Mount Sumeru (須彌山王) explain it to you?' The monk was silent. The master then struck him (this monk was not yet due to be beaten). When giving a Dharma talk in the hall, he said: 'Cannot be split into two halves, cannot be kneaded into a ball, what is this?' Pointing to his feet, he said: 'One straw sandal is half rotten, not complete.' (It was fine just now, then he scolded: 'What nonsense are you talking about?')
Brother Xuebei asked the Chan master: 'If you can say a sentence, you are my true brother.' The Chan master slapped him. Brother Xuebei stopped. The Chan master said: 'You must not make a living in the ghost cave.' Brother Xuebei laughed heartily. The Chan master said: 'Not necessarily.' The Chan master entered the meditation hall, and Yexiang suddenly hugged him and said: 'What should be done at this very moment?' The Chan master struck him.
一掌。湘沉吟。師又打一掌。師圍爐。湘隨至。問云。畢竟如何。師拈火示之。湘后契悟。師云。你何不謝我。湘拈一粒豆置師碗中。師云。今日收得一主冷賬。
黃州黃陂素山衝然義禪師
于燕京西山。一僧戴云尖帽。穿朱履。著跨鶴衣。拜曰。和尚還識得否。(但向伊呵呵道有趣有趣)師拈棒曰。不是儒。不是道。俗人頭戴僧官帽。連棒打趁。其僧渾身脫卻。赤體問曰。和尚今又如何識我好。(更向伊呵呵云。也好也好)師亦打曰。脫卻皮毛換卻骨。難逃法眼破重迷。僧悲感禮謝而退。康熙壬戌春。師預期辭世。至二月十八午時。上堂訣眾。叉手而逝。塔建本山。
蔣山芥庵大禪師
小參。師云。捲簾除卻障。閉戶成塞礙。祇者障與癡。古今無人會。無人會。三個成群。四個逐隊。君不見臺山路上驀直婆。明州市裡憨布袋 曬藏上堂。釋迦老子四十九年。三百餘會。口勞舌沸。演出一大藏教。天人龍鬼神無不頂戴奉行。誰知落在我祖師門下。被人喚作拭瘡瘤底故紙。今朝六月六日。諸檀攀條攀例。來此翻曬。若也彼既無瘡。自勿傷之。其或未然。好將此故紙。拭凈你底瘡瘤。且那裡是你底瘡瘤。故紙又作么生拭。你若生五戒十善底瘡瘤。將人天故紙來拭。你若生三途六趣底瘡瘤。將輪迴
【現代漢語翻譯】 現代漢語譯本 一掌。湘沉吟。禪師又打一掌。禪師圍著火爐。湘跟隨而至，問道：『到底如何？』禪師拈起火來向他示意。湘後來領悟了。禪師說：『你為什麼不感謝我？』湘拈起一粒豆子放在禪師的碗中。禪師說：『今天收回了一筆陳年舊賬。』 黃州黃陂素山衝然義禪師 在燕京西山，一個僧人戴著云尖帽，穿著硃紅色的鞋子，穿著跨鶴的衣服，拜見禪師說：『和尚還認得我嗎？』（只管向他呵呵地說有趣有趣）禪師拿起棒子說：『不是儒，不是道，俗人頭戴著僧官帽。』連棒子打他，趕走了他。那僧人渾身脫光，赤身裸體地問道：『和尚現在又如何認得我好？』（更向他呵呵地說，也好也好）禪師也打他，說：『脫卻皮毛換卻骨，難逃法眼破重迷。』僧人悲傷地禮拜感謝後退下了。康熙壬戌年（1682年）春天，禪師預料到自己將要去世，到二月十八日午時，上堂與眾人訣別，合掌而逝，塔建在本山。 蔣山芥庵大禪師 小參。禪師說：『捲起簾子就除去了遮障，關閉門戶就形成了阻塞。只是這遮障與愚癡，古今沒有人能明白。沒有人能明白，三個成群，四個逐隊。你沒看見臺山路上那驀直婆，明州市裡那憨布袋。』曬藏上堂。釋迦老子四十九年，三百餘會，口勞舌沸，演出了一大藏教。天人龍鬼神沒有不頂戴奉行的。誰知落在我祖師門下，被人叫做擦拭瘡瘤的廢紙。今天六月六日，各位檀越攀條攀例，來這裡翻曬。如果他本來就沒有瘡，自然不會傷到他。如果不是這樣，最好用這廢紙，擦乾淨你的瘡瘤。且哪裡是你的瘡瘤？廢紙又該怎麼擦？你如果生了五戒十善的瘡瘤，就用人天的廢紙來擦。你如果生了三途六趣的瘡瘤，就用輪迴
【English Translation】 English version A slap. Xiang pondered. The master gave another slap. The master sat around the stove. Xiang followed and asked, 'What is it ultimately?' The master picked up a fire and showed it to him. Xiang later realized. The master said, 'Why don't you thank me?' Xiang picked up a bean and placed it in the master's bowl. The master said, 'Today I have collected an old debt.' Zen Master Chongran Yi of Sushan in Huangpi, Huangzhou At Xishan in Yanjing, a monk wearing a cloud-pointed hat, red shoes, and a crane-riding robe, bowed and said, 'Does the monk still recognize me?' (Just keep saying 'Interesting, interesting' to him with a chuckle.) The master picked up a stick and said, 'Not Confucian, not Taoist, a layman wearing a monk's official hat.' He beat him with the stick and chased him away. The monk stripped naked and asked, 'How does the monk recognize me now?' (Keep saying 'Good, good' to him with a chuckle.) The master also hit him, saying, 'Shedding skin and changing bones, it's hard to escape the Dharma eye and break through the heavy delusion.' The monk sadly bowed and retreated. In the spring of the Renxu year of Kangxi (1682), the master foresaw his death. On the 18th day of the second month at noon, he ascended the hall to bid farewell to the assembly, clasped his hands, and passed away. The pagoda was built on the main mountain. Zen Master Jie'an of Jiangshan Small assembly. The master said, 'Rolling up the curtain removes the barrier, closing the door creates obstruction. Only this barrier and ignorance, no one has understood throughout the ages. No one understands, three form a group, four follow a team. Haven't you seen the straightforward woman on the road to Mount Tai, the foolish cloth bag in Mingzhou City?' Sermon on drying the scriptures. Shakyamuni Buddha for forty-nine years, over three hundred assemblies, with mouth weary and tongue parched, performed a great Tripitaka. Gods, humans, dragons, ghosts, and spirits all revered and practiced it. Who knew that it would fall under the gate of my ancestral master and be called waste paper for wiping sores. Today, on the sixth day of the sixth month, all donors climb the branches and follow the examples to come here to dry it. If he has no sores, he will naturally not be hurt. If not, it is best to use this waste paper to wipe clean your sores. And where are your sores? How should the waste paper wipe? If you have sores of the five precepts and ten virtues, use the waste paper of humans and gods to wipe. If you have sores of the three evil paths and six realms, use reincarnation
故紙來拭。你若生無明煩惱底瘡瘤。將真如解脫故紙拭。你若生四果四向底瘡瘤。將聲聞故紙拭。你若生六度萬行底瘡瘤。將菩薩故紙拭。你若生火宅底瘡瘤。將三車故紙拭。你若生安養底瘡瘤。將彌陀故紙拭。此猶是已驗之方。對癥之藥。未出教乘極則。更有般蹊蹊蹺蹺。古古怪怪底瘡瘤。三種病。二種光。透之不脫。明之不得。惟我衲僧分上。為害為冤。所以道。燈心刺著石人腳。火速去請周醫博。路逢龐公相借問。六月日頭干曬卻。大眾。且道曬乾后又作么生奉持。山僧為說陀羅尼而守護之。以兩手捻拳。連叩齒云。金吒金吒僧。金吒護金吒。吾今為汝解金吒。終不為汝結金吒。唵吽吽泮泮娑訶。下座 晚參云。乾坤之內。宇宙之間。中有一寶。秘在形山。大眾。如何是你形山底寶。一僧云。月色和云白。松聲帶露寒。師云。我不答對。不吟詩。只要問你形山底寶。僧禮拜。師云。禮拜且置。雲門道。將山門來燈籠上。又作么生會。僧擬議。師便喝。一僧拜云。深領和尚者一問。便出。師復喚來云。領后如何。僧云。密不通風。師打云。將謂是南番舶主。元來販私鹽漢 小參。秋風清。秋月明。梧桐葉已落。丹桂又香生。長空歷歷雁過。高樹啾啾蟬鳴。說甚西來祖意。太煞十分現成。楊美之。郭君建。不依本分
【現代漢語翻譯】 現代漢語譯本： 用故紙來擦拭。你如果生了無明煩惱的瘡瘤，就用真如解脫的故紙擦拭。你如果生了四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）四向（預流向、一來向、不還向、無學向）的瘡瘤，就用聲聞的故紙擦拭。你如果生了六度（佈施、持戒、忍辱、精進、禪定、般若）萬行的瘡瘤，就用菩薩的故紙擦拭。你如果生了火宅（比喻充滿煩惱和痛苦的世間）的瘡瘤，就用三車（羊車、鹿車、牛車，比喻引導眾生脫離苦海的三種教法）的故紙擦拭。你如果生了安養（西方極樂世界）的瘡瘤，就用彌陀（阿彌陀佛）的故紙擦拭。這些還是已經驗證過的方子，對癥的藥。還沒有超出教乘的極致。更有那蹊蹊蹺蹺，古古怪怪的瘡瘤，三種病（貪嗔癡），二種光（智慧之光和煩惱之光），透不過，明不了。只有我們衲僧（僧人的謙稱）份上，是為害為冤。所以說，燈心刺著石人腳，火速去請周醫博。路逢龐公（龐蘊，唐代禪者）相借問，六月日頭干曬卻。大眾，且說曬乾后又怎麼奉持？山僧為你們說陀羅尼（總持，以簡短的語句總攝佛法的精要）來守護它。用兩手捻拳，連續叩齒說：金吒金吒僧，金吒護金吒。我今為你們解開金吒，終不為你們結金吒。唵吽吽泮泮娑訶。下座。
晚參說：乾坤之內，宇宙之間，中有一寶，秘在形山。大眾，什麼是你形山的寶？一個僧人說：月色和云白，松聲帶露寒。師父說：我不答對，不吟詩，只要問你形山的寶。僧人禮拜。師父說：禮拜且放一邊，雲門（雲門文偃禪師）道：將山門來燈籠上，又怎麼會？僧人猶豫。師父便喝斥。一個僧人拜謝說：深深領會和尚這一問，便出去了。師父又叫他回來問：領會後如何？僧人說：密不通風。師父打他說：還以為是南番（古代對東南亞的稱呼）的舶主（大商人），原來是販私鹽的漢子。
小參。秋風清，秋月明，梧桐葉已落，丹桂又香生。長空歷歷雁過，高樹啾啾蟬鳴。說什麼西來祖意（達摩祖師從西天來到東土傳法的真意），太煞十分現成。楊美之，郭君建，不依本分。 English version: Use old paper to wipe. If you have sores of ignorance and afflictions, use old paper of True Thusness and liberation to wipe them. If you have sores of the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat) and Four Paths (Stream-enterer, Once-returner, Non-returner, Arhat), use old paper of Sravakas to wipe them. If you have sores of the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) and myriad practices, use old paper of Bodhisattvas to wipe them. If you have sores of the burning house (a metaphor for the world filled with afflictions and suffering), use old paper of the Three Carts (the goat cart, deer cart, and ox cart, metaphors for the three teachings that guide beings out of the sea of suffering) to wipe them. If you have sores of the Land of Bliss (Western Pure Land), use old paper of Amitabha (Amitabha Buddha) to wipe them. These are still verified prescriptions, medicine for the symptoms. They have not yet exceeded the ultimate of the teachings. There are even more peculiar and strange sores, three poisons (greed, anger, and ignorance), two lights (the light of wisdom and the light of affliction), that cannot be penetrated or understood. Only for us monks (a humble term for monks), they are harmful and unjust. Therefore, it is said, 'The lamp wick pricks the stone man's foot, quickly go and invite the physician Zhou.' Meeting Layman Pang (Pang Yun, a Chan practitioner of the Tang Dynasty) on the road, he asks, 'The sun in June dries it up.' Monks, how do you uphold it after it is dried? This monk will recite the Dharani (mantra, a concise expression that encapsulates the essence of the Buddha's teachings) to protect it. With both hands clenched into fists, continuously knock your teeth and say: 'Kimca Kimca Sangha, Kimca protect Kimca. I will now untie the Kimca for you, and will never tie the Kimca for you. Om Hum Hum Phat Phat Svaha.' Descend from the seat.
Evening Chan session says: 'Within the universe, between heaven and earth, there is a treasure hidden in Mount Form.' Monks, what is the treasure of your Mount Form? A monk said: 'The moonlight is white with the clouds, the sound of pines carries the dew and is cold.' The master said: 'I will not answer, nor will I compose poetry, I only ask you about the treasure of Mount Form.' The monk prostrated. The master said: 'Put aside the prostration, Yunmen (Zen Master Yunmen Wenyan) said: 'Bring the mountain gate onto the lantern,' how do you understand it?' The monk hesitated. The master then shouted. A monk bowed and said: 'I deeply understand the master's question,' and then left. The master called him back and asked: 'How is it after understanding?' The monk said: 'Airtight.' The master hit him and said: 'I thought you were a shipowner from Nanyang (ancient term for Southeast Asia), but you are just a smuggler of salt.'
Small Chan session. 'Autumn wind is clear, autumn moon is bright, the leaves of the wutong tree have fallen, and the sweet osmanthus is fragrant again. The wild geese pass through the long sky, the cicadas chirp in the tall trees. What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in transmitting the Dharma from the West to the East)? It is too readily apparent. Yang Meizhi, Guo Junjian, do not rely on your inherent nature.'
【English Translation】 Use old paper to wipe. If you have sores of ignorance and afflictions, use old paper of True Thusness and liberation to wipe them. If you have sores of the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat) and Four Paths (Stream-enterer, Once-returner, Non-returner, Arhat), use old paper of Sravakas to wipe them. If you have sores of the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) and myriad practices, use old paper of Bodhisattvas to wipe them. If you have sores of the burning house (a metaphor for the world filled with afflictions and suffering), use old paper of the Three Carts (the goat cart, deer cart, and ox cart, metaphors for the three teachings that guide beings out of the sea of suffering) to wipe them. If you have sores of the Land of Bliss (Western Pure Land), use old paper of Amitabha (Amitabha Buddha) to wipe them. These are still verified prescriptions, medicine for the symptoms. They have not yet exceeded the ultimate of the teachings. There are even more peculiar and strange sores, three poisons (greed, anger, and ignorance), two lights (the light of wisdom and the light of affliction), that cannot be penetrated or understood. Only for us monks (a humble term for monks), they are harmful and unjust. Therefore, it is said, 'The lamp wick pricks the stone man's foot, quickly go and invite the physician Zhou.' Meeting Layman Pang (Pang Yun, a Chan practitioner of the Tang Dynasty) on the road, he asks, 'The sun in June dries it up.' Monks, how do you uphold it after it is dried? This monk will recite the Dharani (mantra, a concise expression that encapsulates the essence of the Buddha's teachings) to protect it. With both hands clenched into fists, continuously knock your teeth and say: 'Kimca Kimca Sangha, Kimca protect Kimca. I will now untie the Kimca for you, and will never tie the Kimca for you. Om Hum Hum Phat Phat Svaha.' Descend from the seat. Evening Chan session says: 'Within the universe, between heaven and earth, there is a treasure hidden in Mount Form.' Monks, what is the treasure of your Mount Form? A monk said: 'The moonlight is white with the clouds, the sound of pines carries the dew and is cold.' The master said: 'I will not answer, nor will I compose poetry, I only ask you about the treasure of Mount Form.' The monk prostrated. The master said: 'Put aside the prostration, Yunmen (Zen Master Yunmen Wenyan) said: 'Bring the mountain gate onto the lantern,' how do you understand it?' The monk hesitated. The master then shouted. A monk bowed and said: 'I deeply understand the master's question,' and then left. The master called him back and asked: 'How is it after understanding?' The monk said: 'Airtight.' The master hit him and said: 'I thought you were a shipowner from Nanyang (ancient term for Southeast Asia), but you are just a smuggler of salt.' Small Chan session. 'Autumn wind is clear, autumn moon is bright, the leaves of the wutong tree have fallen, and the sweet osmanthus is fragrant again. The wild geese pass through the long sky, the cicadas chirp in the tall trees. What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in transmitting the Dharma from the West to the East)? It is too readily apparent. Yang Meizhi, Guo Junjian, do not rely on your inherent nature.'
。錯路修行。來我興善寺里。朝三暮四。念他白雲老子底上大人。乃呵呵大笑。歸方丈(楊美之。一大藏。郭君建。千七百。恁么會得。愜芥庵意。未愜心圓意。且道心圓意作么生喂咍) 晚參。入院以來一月。人事奔忙不徹。日日愁米愁柴。佛法無暇打疊。大眾一體人情。苦苦煎逼要說。大似欠他錢債。還本還利無歇。興善雖則臂長袖短。今晚不免盡情抖擻了罷。遂提起衣袖連抖數抖云。大眾。多得不如少得。少得不如現得。年窮歲畢。以後再不要上門上戶來索取 晚參。若起紛飛之心。即究紛飛之處。究之無處。則紛飛之念自除。返究究心。則能究之心安在。正恁么時如何。抱石投江(惟人自肯乃方親)。
臺州凈居湛庵常禪師
四明鄞邑吳氏子。依金粟悟得度。圓具。隨悟遷天童。因陶瓦乏人。命師執役五載。每求進堂。悟曰。此事不拘內外。貴在篤信。師即矢志不進堂。決于透徹。以作堂外榜樣。一夕閱悟語錄曰。何不向棒頭指處看。忽然知得棒頭落處。次早呈悟。印可之 示眾。一言不相赴。知君太罔措。即此罔措時。便是汝出路。擬向別處討。驢年不得了。年老覺心孤。誰知多落草。
明州雪竇宏遠詔禪師
族姓王。越之觀海衛世胄也。母一夕夢老人送和尚入室而誕師。總角脫
【現代漢語翻譯】 現代漢語譯本： 錯路修行，來到我興善寺里，卻朝三暮四，念著那白雲老子的『上大人』，真是可笑至極！回到方丈（楊美之，一大藏，郭君建，千七百，這樣領會，是符合芥庵的意思，但未符合心圓的意思。那麼，心圓的意思又該如何理解呢？喂咍！）。 晚參時說：自從來到興善寺一個月，人事繁忙，不得空閑，每天都在為米和柴發愁，沒有時間修行佛法。大眾都一樣有人情世故，被苦苦逼迫著要我說些什麼，好像欠了他們錢債一樣，還本還利沒完沒了。興善寺雖然臂長袖短，今晚也不免要盡情地抖擻一番了。於是提起衣袖，連抖數抖，說：各位，多得不如少得，少得不如現得。年終歲末，以後再也不要上門上戶來索取了！ 晚參時說：如果生起紛飛的妄心，就去追究這紛飛的妄心從何而來。追究到無處可尋，那麼紛飛的念頭自然消除。反過來追究能追究的心，那麼能追究的心又在哪裡呢？正在這個時候，該如何是好？就像抱著石頭跳進江里一樣（只有自己肯認，才能真正親近）。
臺州凈居湛庵常禪師 四明鄞邑吳氏之子，依金粟悟得度，圓滿具足戒。跟隨悟遷到天童寺，因為缺少陶瓦工人，命禪師負責此役五年。每次請求進入禪堂，悟說：這件事不拘泥於內外，貴在篤信。禪師於是立志不進禪堂，決心要徹底領悟，以作為禪堂外的榜樣。一天晚上閱讀悟的語錄，看到『何不向棒頭指處看』，忽然知道了棒頭落下的地方。第二天早上呈給悟，悟印可了他。示眾時說：一句話不相投合，知道你太茫然不知所措。就在這茫然不知所措的時候，便是你找到出路的地方。如果想要到別處去尋找，到驢年也找不到。年老了覺得內心孤獨，誰知道是更多地落入了草叢中。
明州雪竇宏遠詔禪師 族姓王，是越州觀海衛的世家大族。母親一天晚上夢見一位老人送一個和尚進入房間，然後就生下了禪師。小時候就表現出超脫世俗的志向。
【English Translation】 English version: 'Wrong path' practice. Coming to my Xing Shan Monastery, yet being fickle. Reciting that Baiyun Laozi's 'Shang Da Ren', it's utterly laughable! Returning to the abbot's room (Yang Meizhi, Yi Da Zang, Guo Junjian, Qian Qi Bai, understanding it this way, it aligns with Jie An's intention, but not with the intention of a complete heart. So, how should the intention of a complete heart be understood? Wei Hai!). Evening Chan session: Since arriving at Xing Shan Monastery for a month, affairs have been busy and incessant. Every day worrying about rice and firewood, with no time to cultivate the Dharma. The masses all share human sentiments, being bitterly pressed to say something, as if owing them money, repaying principal and interest without end. Although Xing Shan Monastery's arms are long but sleeves are short, tonight I cannot avoid shaking them out completely. Thereupon, raising his sleeves, he shook them several times, saying: Everyone, having more is not as good as having less, having less is not as good as having what is present. At the end of the year, do not come to the door to demand anything again! Evening Chan session: If rising with fluttering thoughts, then investigate the place of fluttering. Investigating to no place, then the fluttering thoughts will naturally cease. Reversely investigating the investigating mind, then where is the investigating mind located? What to do at this very moment? Embracing a stone and throwing it into the river (Only when one acknowledges oneself can one be truly close).
Chan Master Zhan'an Chang of Jingju Monastery in Taizhou A son of the Wu family of Yin County, Siming, attained liberation by relying on Jin Su, fully receiving the precepts. Following Wu's move to Tiantong Monastery, due to a lack of tile workers, the master was assigned to this task for five years. Each time requesting to enter the meditation hall, Wu said: This matter is not limited to inside or outside, but values sincere faith. The master then resolved not to enter the meditation hall, determined to thoroughly understand, to serve as an example outside the hall. One evening, reading Wu's recorded sayings, he saw 'Why not look where the stick points?', suddenly knowing where the stick falls. The next morning, he presented it to Wu, who approved of it. Addressing the assembly, he said: A word not meeting, knowing you are too bewildered. At this very moment of bewilderment, it is your way out. If wanting to seek elsewhere, you will not succeed until the year of the donkey. Growing old and feeling lonely, who knows if you have fallen more into the grass.
Chan Master Hongyuan Zhao of Xuedou Monastery in Mingzhou The family name is Wang, a prominent family from Guanhaiwei in Yuezhou. One night, his mother dreamed of an old man sending a monk into her room, and then she gave birth to the master. From a young age, he showed a detachment from worldly aspirations.
白。參唸佛是誰。依天童悟祖。力究不契。后謁石奇云于靈鷲。看雲門東海鯉魚話有疑。一日侍云次。值旁僧舉問此話。云便打。僧又問。云又打。僧再問。云復打。師見之。忽然大悟。乃曰可惜許。三棒也無一點。云曰。你又作么生。師拂袖曰。大雨來也。便出(妙悟)。
蘇州西華秀峰岫云行瑋禪師
長洲顧氏子。年十二。投虎邱西隱房本如披剃。閩漳黃石齋太史寓西隱。師出謁。應對不落機。覆命為詩。叉手而就。史異之曰。此沙彌。他日肇興祖庭無疑也。二十五。從牧雲門謁天童悟。命隨眾滌食器。每進方丈參咨。屢遭痛棒。門呼之曰。爾滌食器多時。摸著碗底否。師大疑。猛力參究。忽一夕捲簾頓豁。亟趨見悟。悟曰。作么。便展拜曰。謝和尚不通一線之恩。悟微笑而頷之。越三年。隨門出天童。居吳之銅井山。及門開法古南。命為第一座。一夕晚參。門曰。心生大歡喜。自知當作。只是下面一字。山僧續不來。請大眾續看。師出衆曰。賊。門可之。
南嶽法輪石隱貞禪師
江西武寧劉氏子 上堂。法輪貞長老。恰似打油匠。不管菜子桐子山茶子。一齊收拾榨床上。冷也一撞。熱也一撞。撞得一點氣息也無。翻轉枯來。還要加上兩撞。且道為甚如此。良久。顧眾曰。是則名為報佛
【現代漢語翻譯】 現代漢語譯本 白。參『唸佛是誰』（唸佛是誰：參禪時常問的問題，意爲念佛的是誰，旨在追問唸佛的真正主體）。依天童悟祖禪師，努力參究卻不契合。后拜訪靈鷲山的石奇云禪師，參看雲門禪師的『東海鯉魚』話頭，心中存疑。一日侍奉云禪師時，恰逢旁邊僧人舉此話發問，云禪師便打。僧人又問，云禪師又打。僧人再次問，云禪師又打。禪師見此情景，忽然大悟，於是說：『可惜啊，三棒也沒有一點作用。』云禪師說：『你又怎麼樣？』禪師拂袖說：『大雨要來了。』便離開了（妙悟）。
蘇州西華秀峰岫云行瑋禪師
長洲顧氏之子。十二歲時，投虎邱西隱房本如剃度。閩漳黃石齋太史寓居西隱，禪師前去拜謁，應對不落俗套。太史又命其作詩，禪師叉手而成。太史驚異地說：『此沙彌，他日必定能振興祖庭。』二十五歲時，跟隨牧雲門禪師拜訪天童悟禪師，被安排隨眾洗滌餐具。每次進入方丈請教，屢次遭到痛打。門禪師呼喚他說：『你洗滌餐具多時，摸到碗底了嗎？』禪師大疑，猛力參究，忽然一夜捲簾時頓悟。急忙前去拜見悟禪師，悟禪師說：『作么？』禪師便展拜說：『感謝和尚不通一線之恩。』悟禪師微笑點頭。過了三年，跟隨門禪師離開天童寺，居住在吳地的銅井山。等到門禪師在古南開法，命禪師為第一座。一日晚參時，門禪師說：『心生大歡喜，自知當作，只是下面一字，山僧續不來，請大眾續看。』禪師從眾而出說：『賊。』門禪師認可了他。
南嶽法輪石隱貞禪師
江西武寧劉氏之子。上堂說法。法輪貞長老，恰似打油匠。不管菜籽、桐籽、山茶籽，一齊收拾到榨床上。冷也撞，熱也撞，撞得一點氣息也沒有。翻轉枯竭，還要加上兩撞。且說為何如此？良久，看著大眾說：『是則名為報佛恩。』
【English Translation】 English version Bai. He participated in 『Who is reciting Buddha's name?』 (Who is reciting Buddha's name?: A common question in Chan Buddhism, meaning who is the real subject reciting Buddha's name, aiming to question the true subject of reciting Buddha's name). He relied on Chan Master Wuzu of Tiantong Temple, but his diligent study did not align. Later, he visited Chan Master Shi Qiyun at Lingjiu Mountain, contemplating the 『East Sea Carp』 koan of Chan Master Yunmen, harboring doubts in his heart. One day, while attending to Chan Master Yun, a monk happened to raise this koan. Chan Master Yun then struck him. The monk asked again, and Chan Master Yun struck him again. The monk asked a third time, and Chan Master Yun struck him again. Seeing this scene, the Chan master suddenly had a great enlightenment, and then said: 『What a pity, three blows were of no use at all.』 Chan Master Yun said: 『What about you?』 The Chan master flicked his sleeves and said: 『A heavy rain is coming.』 Then he left (wonderful enlightenment).
Chan Master Xingwei Xiuyun of Xihua Xiufeng, Suzhou
A son of the Gu family of Changzhou. At the age of twelve, he was tonsured by Benru of the Xiyin House in Huqiu. Grand Historian Huang Shizhai of Minzhang resided in Xiyin. The Chan master went to visit him, and his responses were unconventional. The Grand Historian then ordered him to write a poem, which the Chan master completed with folded hands. The Grand Historian said in surprise: 『This novice will surely revive the ancestral temple in the future.』 At the age of twenty-five, he followed Chan Master Muyunmen to visit Chan Master Wuzu of Tiantong Temple and was arranged to wash dishes with the assembly. Every time he entered the abbot's room to ask for guidance, he was repeatedly beaten severely. Chan Master Men called out to him and said: 『You have been washing dishes for a long time, have you touched the bottom of the bowl?』 The Chan master was greatly puzzled and diligently studied it. Suddenly, one night, he had a sudden enlightenment while rolling up the curtain. He hurried to see Chan Master Wu. Chan Master Wu said: 『What?』 The Chan master then prostrated and said: 『Thank you, Abbot, for the kindness of not communicating a single line.』 Chan Master Wu smiled and nodded. Three years later, he followed Chan Master Men out of Tiantong Temple and resided in Tongjing Mountain in Wu. When Chan Master Men opened the Dharma at Gunan, he appointed the Chan master as the first seat. One evening, during the evening meditation, Chan Master Men said: 『Great joy arises in my heart, I know what to do, but the last word, this monk cannot continue, please continue to look at it.』 The Chan master came out of the assembly and said: 『Thief.』 Chan Master Men approved of him.
Chan Master Shiyin Zhen of Nanyue Falun
A son of the Liu family of Wuning, Jiangxi. Ascending the hall to preach. Elder Falun Zhen is just like an oil presser. Regardless of rapeseed, tung seed, or camellia seed, he gathers them all on the oil press. He strikes it cold, and he strikes it hot, striking it until there is no breath left. Turning it over until it is exhausted, he still adds two more strikes. And why is this so? After a long time, looking at the assembly, he said: 『This is called repaying the Buddha's kindness.』
恩(明眼宗師。須具此毒辣鉗錘)。
如如懶人方為戒居士
歙州人。齠年即有志向道。一夕夢輻巾道者。引至揚州三叉河寶塔下。視塔影欹斜。命士將塔扶正。士開塔門著力。通身汗下。忽然有省。覺身心世界一空。盡古今只是一個自己。並自己亦不可名狀。述偈曰。夢中作夢宛然真。耳聽何如眼聽親。泡影堆中拈寶具。大千活句屬吾人。自此遣妾茹素。求道益切。一日謁牧雲門于鶴林。門曰。不生不滅心聻。士曰。弟子今早渡江。門曰。江上風浪惡。如何過得。士曰。柁柄在弟子手裡。門曰。即今登岸也。柁柄聻。(何不便掌)士曰。本寺伽藍米公做。門曰。米公與你有甚涉。士拱揖曰。即刻拜別和尚。門笑而頷之。曰梅子熟矣。乃付以偈曰。靈山花下別。京口渡頭逢。君今如是去。千載起吾宗。后求剃度。門曰。可構靜室。不必出家。便化同人。堪稱希有。
潤州夾山蘧夫一禪師
宜章李氏子。年十八。投萬松出家。初謁憨山清于曹溪。卓萬法歸一語。三年不會。次扣天童悟。棒下有省。后見夾山豫。豫問甚處來。師曰。浙中。豫豎起拂子曰。還收得這個么。師曰。阿誰不具。豫曰。試呈似老僧看。師拂袖便出。
杭州錢塘理安天笠珍禪師
云間陳氏子。父仲雍。母金氏
【現代漢語翻譯】 恩 (明眼宗師。須具此毒辣鉗錘)。
如如懶人方為戒居士
歙州人。齠年即有志向道。一夕夢輻巾道者。引至揚州三叉河寶塔下。視塔影欹斜。命士將塔扶正。士開塔門著力。通身汗下。忽然有省。覺身心世界一空。盡古今只是一個自己。並自己亦不可名狀。述偈曰。夢中作夢宛然真。耳聽何如眼聽親。泡影堆中拈寶具。大千活句屬吾人。自此遣妾茹素。求道益切。一日謁牧雲門于鶴林。門曰。不生不滅心聻。士曰。弟子今早渡江。門曰。江上風浪惡。如何過得。士曰。柁柄在弟子手裡。門曰。即今登岸也。柁柄聻。(何不便掌)士曰。本寺伽藍米公做。門曰。米公與你有甚涉。士拱揖曰。即刻拜別和尚。門笑而頷之。曰梅子熟矣。乃付以偈曰。靈山花下別。京口渡頭逢。君今如是去。千載起吾宗。后求剃度。門曰。可構靜室。不必出家。便化同人。堪稱希有。
潤州夾山蘧夫一禪師
宜章李氏子。年十八。投萬松出家。初謁憨山清于曹溪。卓萬法歸一語。三年不會。次扣天童悟。棒下有省。后見夾山豫。豫問甚處來。師曰。浙中。豫豎起拂子曰。還收得這個么。師曰。阿誰不具。豫曰。試呈似老僧看。師拂袖便出。
杭州錢塘理安天笠珍禪師
云間陳氏子。父仲雍。母金氏
【English Translation】 En (A clear-eyed master. Must possess this poisonous pair of tongs).
Ruru Lazy Man is none other than Layman Jie
A native of Shezhou. From a young age, he aspired to the Dao. One night, he dreamed of a Daoist wearing a headscarf who led him to the pagoda at the Three Rivers of Yangzhou. He saw that the shadow of the pagoda was leaning, and he was ordered to straighten the pagoda. The man opened the pagoda door and exerted his strength, sweating all over. Suddenly, he had an awakening, realizing that the mind, body, and world were empty. Throughout ancient and modern times, there was only one self, and even that self was indescribable. He composed a verse saying: 'Dreaming within a dream is vividly real; hearing is not as good as seeing with one's own eyes. Picking up the treasure in the midst of bubbles and shadows, the living words of the universe belong to me.' From then on, he dismissed his concubine and ate vegetarian food, seeking the Dao more earnestly. One day, he visited Mùyún Mén at Helin. Mén said, 'What about the mind that neither arises nor ceases?' The man said, 'This disciple crossed the river this morning.' Mén said, 'The wind and waves on the river are fierce; how did you cross?' The man said, 'The rudder is in this disciple's hands.' Mén said, 'Now you have reached the shore, what about the rudder?' (Why not take control?) The man said, 'It was made by Mǐ Gōng, the Sangharama (monastery guardian deity) of this temple.' Mén said, 'What does Mǐ Gōng have to do with you?' The man bowed and said, 'I will take my leave of the monk immediately.' Mén smiled and nodded, saying, 'The plums are ripe.' Then he gave him a verse saying: 'Farewell under the flowers of Ling Mountain (Grdhrakuta Peak); we meet at the ferry of Jingkou. Now that you are going like this, you will revive my school after a thousand years.' Later, he sought ordination. Mén said, 'You can build a quiet room; there is no need to leave home. To transform others in this way is truly rare.'
Chan Master Qū Fū of Jiā Shān in Rùn Prefecture
A son of the Lǐ family of Yīzhāng. At the age of eighteen, he entered the monastic life at Wàn Sōng. He first visited Hànshān Qīng at Cáoxī, pondering the saying 'All dharmas return to one' for three years without understanding. Then he called on Tiāntóng Wù and had an awakening under the stick. Later, he saw Jiāshān Yù. Yù asked, 'Where do you come from?' The master said, 'From Zhèzhōng.' Yù raised his whisk and said, 'Can you gather this in?' The master said, 'Who does not possess it?' Yù said, 'Try to present it to this old monk.' The master flicked his sleeve and left.
Chan Master Tiānlì Zhēn of Lǐ'ān Monastery in Qiantang, Hangzhou
A son of the Chén family of Yúnjiān. His father was Zhòngyōng, and his mother was Lady Jīn.
。十八出家行腳。參南澗。澗示父母未生前話。疑不去心。圓具后。遍謁知識。過紹興東郭門外。逢殺犯人。血濺衲衣。打失本參。偈曰。活人頭落地。血濺死人衣。不知誰死活。斬斷未生疑。呈南澗。未獲許可。后依南澗過竹林。因僧錯會趙州勘破婆子話南痛棒打出。復喚回來云。與你說個譬喻。你即是者僧。老僧即是趙州。拈起竹篦云。者便是婆子。那裡是勘破處。(眉毛拖地)僧擬議。南擲竹篦歸方丈。師在旁不覺汗下。洞徹古今公案。師呈頌云。幾人不戰便成功。(五字足足)獨許南陽老臥龍。(何處見他)自借東風鏖赤壁。(是非蜂起邪法難扶)賺他血淚滿江紅。(認奴作郎如麻似粟)南云。那裡是趙州勘破婆子處。師震威一喝。南便打。師禮拜云。勘破了也。便出。後繼席南澗 上堂。抱鈯斧居山。聞名不如見面。著草鞋住院。見面不若聞名。事到如今。抑不獲已。飏下鈯斧子。脫卻破草鞋。展開驢腳。伸出佛手。菩提路上。扶起剎竿。廣濟道中。重開飯店。不蓄一粒米。不栽一莖菜。令一個個飽齁齁地。拈卻炙脂帽。卸卻鶻臭衫。作赤灑灑凈裸裸漢。若是具頂門眼。懸肘后符。呼喚不回頭。羅籠不肯住。望剎竿而走。見鞭影而行。山僧不妨瞻之仰之。即今還有恁么人么。驀卓拄杖云。設有。勘過了打
上堂。大通智勝佛。稽首乾矢橛。十劫坐道場。猴子系枯樁。佛法不現前。心肝樹上懸。不得成佛道。泥神撫掌笑。此四句中。一句殺人刀。一句活人劍。一句殺活同時。一句殺活不同時。若撿得出。古佛在你腳底 晚參。大人峰頂無根樹。卻被賊子偷了去。幾多癡漢守枯樁。業識茫茫無本據。以拄杖一齊趁退。
黃梅五祖千仞岡禪師
明州王氏子。弱冠。禮雪嶠信斷髮。受具天童。看無字有省。偈曰。狗子無佛性。莫道說得好。閨女學做媒。自身也難保。后往夾山見箬庵問。舉高峰枕子因緣。言下大徹。呈頌曰。久憶并州是故鄉。而今身已到咸陽。若教忘卻來時路。不是愁人也斷腸。問擊節稱賞。命師分座。出世潤之金山。鄂之黃龍。舒之浮度。升座。春色闌珊三月天。數聲啼鳥落花前。荷因有熱先擎蓋。柳為無寒漸脫綿。處處勸耕梅子熟。家家繰繭竹籬煙。分明好個神仙訣。父子雖親不可傳 僧問。牛頭未見四祖時如何。師云。花開蝶滿枝。曰見后如何。師云。樹倒猢猻散 黃梅祖殿拈香。缽衣漫與俗家兒。骨董渾身欲付誰。看取東山山上水。承恩端在逆流時 升座。鴉鳴鴉鴉。鵲噪鵲鵲。婆餅鳴婆餅。姑惡鳴姑惡。記取枝頭一一鳥。何聲不是自家音。師于康熙丙午六月示疾。乃貽書命大乾明公繼席
【現代漢語翻譯】 現代漢語譯本 上堂。大通智勝佛（過去七佛之一，以智慧著稱）。我稽首于那如同乾矢橛（乾燥的糞橛，比喻頑固不化的事物）一般的東西。他歷經十劫（極長的時間單位）坐在道場，卻如同猴子被拴在枯樁上一般。佛法無法在他面前顯現，他的心肝彷彿懸掛在樹上。這樣是無法成就佛道的，連泥塑的神像都要撫掌大笑。這四句偈語中，一句如同殺人刀，一句如同活人劍，一句是殺與活同時，一句是殺與活不同時。如果你們能辨別出來，那麼古佛就在你們的腳下。 晚參。大人峰頂本無根的樹，卻被賊子偷走了。多少癡人還在守護著枯樁，業識茫茫沒有根本依據。用拄杖一齊將他們趕退。
黃梅五祖千仞岡禪師
明州王氏之子。年輕時，拜雪嶠信剃度出家，在天童寺受具足戒。參看『無』字話頭有所領悟，作偈說：『狗子無佛性，莫道說得好。閨女學做媒，自身也難保。』後來到夾山拜見箬庵，箬庵問他高峰和尚枕子的因緣，他言下大徹大悟。呈頌說：『久憶并州是故鄉，而今身已到咸陽。若教忘卻來時路，不是愁人也斷腸。』箬庵擊節稱賞，命他分座說法。後來住持潤州金山寺，鄂州黃龍寺，舒州浮度寺。升座說法：『春色闌珊三月天，數聲啼鳥落花前。荷因有熱先擎蓋，柳為無寒漸脫綿。處處勸耕梅子熟，家家繰繭竹籬煙。分明好個神仙訣，父子雖親不可傳。』有僧人問：『牛頭禪師未見四祖道信（唐朝）時如何？』 師說：『花開蝶滿枝。』 僧人問：『見后如何？』 師說：『樹倒猢猻散。』 在黃梅祖殿拈香：『缽衣漫與俗家兒，骨董渾身欲付誰。看取東山山上水，承恩端在逆流時。』 升座說法：『鴉鳴鴉鴉，鵲噪鵲鵲。婆餅鳴婆餅，姑惡鳴姑惡。記取枝頭一一鳥，何聲不是自家音。』 禪師于康熙丙午年（1666年）六月示疾，於是寫信命大乾明公繼承住持之位。
【English Translation】 English version Entering the hall. Great Penetrating Wisdom-Surpassing Buddha (one of the past seven Buddhas, known for wisdom). I bow to that which is like a dry dung peg (a dry fecal peg, a metaphor for stubborn and unyielding things). He sat in the Bodhimanda for ten kalpas (extremely long units of time), like a monkey tied to a withered stake. The Buddha-dharma cannot manifest before him; his liver and gallbladder seem to hang on a tree. In this way, one cannot attain Buddhahood; even the clay statues of gods laugh and clap their hands. Among these four lines of verse, one is like a killing knife, one is like a life-giving sword, one is killing and living simultaneously, and one is killing and living at different times. If you can discern them, then the ancient Buddha is at your feet. Evening meditation. On the summit of Great Man Peak, there is a rootless tree, yet it has been stolen by thieves. How many fools are still guarding the withered stake, their karmic consciousness vast and without a fundamental basis. Use a staff to drive them all away.
Chan Master Qianrengang, the Fifth Patriarch of Huangmei
A son of the Wang family of Mingzhou. In his youth, he was tonsured by Xueqiao Xin and received the full precepts at Tiantong Temple. He had an awakening while contemplating the 'Wu' (無, 'no' or 'nothingness') character, and composed a verse saying: 'The dog has no Buddha-nature; don't say it's well said. A maiden learning to be a matchmaker can hardly protect herself.' Later, he went to Jiasan and met Ruo'an, who asked him about the story of the pillow of the High Peak monk, and he had a great enlightenment upon hearing it. He presented a eulogy saying: 'For a long time, I have remembered Bingzhou as my hometown, but now my body has already arrived in Xianyang. If you teach me to forget the road I came from, even a person without sorrow would be heartbroken.' Ruo'an praised him greatly and ordered him to share the seat and expound the Dharma. Later, he resided at Jinshan Temple in Runzhou, Huanglong Temple in Ezhou, and Fudu Temple in Shuzhou. Ascending the seat to preach: 'The spring colors are fading in the third month, a few cries of birds before the falling flowers. The lotus, because of the heat, first holds up its canopy; the willow, because of the lack of cold, gradually sheds its cotton. Everywhere they urge plowing as the plums ripen, every family reels silk as bamboo fences smoke. Clearly, this is a secret of immortals, which cannot be transmitted even between father and son.' A monk asked: 'What was it like when Niu-tou Chan Master (Ox-Head School founder) had not yet seen the Fourth Patriarch Daoxin (Tang Dynasty)?' The Master said: 'Flowers bloom, and butterflies fill the branches.' The monk asked: 'What was it like after seeing him?' The Master said: 'The tree falls, and the monkeys scatter.' Burning incense at the ancestral hall of Huangmei: 'The robe and bowl are carelessly given to a secular child; to whom shall I entrust this body full of antiques? Look at the water on the mountain of Dongshan; receiving grace lies precisely in going against the current.' Ascending the seat to preach: 'Crows caw, crows caw; magpies chirp, magpies chirp. Grandmother's cake cries, grandmother's cake cries; mother-in-law scolds, mother-in-law scolds. Remember each bird on the branch; which sound is not your own?' The Chan Master fell ill in the sixth month of the Bingwu year of the Kangxi reign (1666 AD), so he wrote a letter ordering Da Qianming Gong to succeed him as abbot.
。再訂以次春二月行期。至是月十七。會晦山顯公問疾。師囑以後事。至二十未刻升座。乃問眾集否。曰集。又問晦公在否。曰在。遂端坐而逝。壽五十五。臘二十四。塔于東山演祖之右。
潤州金山鐵舟海禪師
新安蔣氏子。參南澗問。一日侍立次。問謂師曰。你試道一句看。師曰。父坐子立。問曰。如賓主相見。如何酬酢。師禮拜。依位而立。問曰。你透得禮拜。透不得禮拜。師曰。是甚麼所在。說與么話。問曰。如德山棒。臨濟喝。明甚麼邊事。師擬進語。問以茶鐘一擊粉碎。師忽大悟。
潭州神鼎云外行澤禪師
婺源汪氏子。年廿五。脫白黃山。閱三載圓具。參天童悟。問如何用心。得個入處。悟曰。無心可用。是汝入處。師擬進語。悟便打。於是疑情頓發。一夕不覺倚柱失睡。忽聞開門聲。有省。呈悟。悟為首肯。后倚松際授于磬山。機鋒迅捷。應對無滯。授曰。汝進語都佳。但桶底未脫在。師發憤力究。一日因風動簾幙墮地。撲簌作聲。忽然大悟。授始印可。出世蘄州老祖。湘陰神鼎 上堂。會得也打。不會得也打。良久。喝一喝曰。姹女已歸霄漢去。呆郎猶向火邊棲。僧問。文殊乃七佛之師。為甚麼作釋迦弟子。師曰。鐘樓上走馬。佛殿里騎驢 問和尚昔在磬山。得個甚麼。
【現代漢語翻譯】 現代漢語譯本：於是再次約定來年二月啟程的日期。到了二月十七日，適逢晦山顯公來問候禪師的病情，禪師便囑託了後事。到了二十日未時，禪師升座，問大眾是否到齊，回答說已到齊。又問晦公是否在，回答說在。禪師便端坐而逝，享年五十五歲，僧臘二十四年。塔葬于東山演祖的右側。
潤州金山鐵舟海禪師
是新安蔣氏之子。參訪南澗禪師，問道。一日侍立在旁，南澗禪師問鐵舟海禪師說：『你試著說一句看看。』鐵舟海禪師說：『父坐子立。』南澗禪師問：『如果賓主相見，如何酬答？』鐵舟海禪師禮拜，依位而立。南澗禪師問：『你透得過禮拜，還是透不過禮拜？』鐵舟海禪師說：『這是什麼地方，說這樣的話？』南澗禪師問：『如德山（Deshan）的棒，臨濟（Linji）的喝，明的是什麼邊事？』鐵舟海禪師剛要說話，南澗禪師用茶鐘一擊，將茶鐘粉碎，鐵舟海禪師忽然大悟。
潭州神鼎云外行澤禪師
是婺源汪氏之子。二十五歲時，離開黃山。過了三年，受具足戒。參訪天童禪師，問道如何用心，才能得到一個入處。天童禪師說：『無心可用，就是你入處。』行澤禪師剛要說話，天童禪師便打了他。於是疑情頓發，一天晚上不覺倚柱睡著了，忽然聽到開門聲，有所領悟，便呈給天童禪師，天童禪師表示認可。後來，倚松際禪師在磬山將衣缽傳授給他。行澤禪師機鋒迅捷，應對流暢。倚松際禪師說：『你進語都好，但桶底尚未脫落。』行澤禪師發憤努力探究，一日因風吹動簾幕掉在地上，發出撲簌的聲音，忽然大悟。倚松際禪師才認可了他。出世住持蘄州老祖寺，湘陰神鼎寺。上堂說法：會得也打，不會得也打。』良久，喝一聲說：『姹女已歸霄漢去，呆郎猶向火邊棲。』有僧人問：『文殊（Manjusri）是七佛之師，為什麼作釋迦（Sakyamuni）弟子？』行澤禪師說：『鐘樓上走馬，佛殿里騎驢。』問：『和尚您昔日在磬山，得到了什麼？』
【English Translation】 English version: Thereupon, they re-agreed on the date of departure for the second month of the following spring. On the seventeenth day of that month, it happened that Layman Huishan Xian came to inquire about the Chan master's illness, and the Chan master entrusted him with his affairs. On the twentieth day, at the hour of Wei (13:00-15:00), the Chan master ascended the seat and asked if the assembly was complete. They replied that it was. He then asked if Huigong was present, and they replied that he was. The Chan master then sat upright and passed away, at the age of fifty-five, with twenty-four years of monastic life. His stupa was built to the right of Yanzu of Dongshan.
Chan Master Tiezhou Hai of Jinshan Temple in Runzhou
He was a son of the Jiang family of Xin'an. He visited Nanjian (Nanjian) and inquired. One day, while standing in attendance, Nanjian asked the master, 'Try to say a phrase and let me hear it.' The master said, 'The father sits, the son stands.' Nanjian asked, 'If a guest and host meet, how should they respond?' The master bowed and stood in his place. Nanjian asked, 'Have you penetrated the bowing, or have you not penetrated the bowing?' The master said, 'What kind of place is this to speak such words?' Nanjian asked, 'Like Deshan's (Deshan) stick and Linji's (Linji) shout, what matter do they clarify?' As the master was about to speak, Nanjian shattered a teacup with a strike. The master suddenly had a great awakening.
Chan Master Yunwai Xingze of Shending Temple in Tanzhou
He was a son of the Wang family of Wuyuan. At the age of twenty-five, he left Huangshan. After three years, he received full ordination. He visited Tiantong (Tiantong) and asked how to use the mind to find an entry point. Tiantong said, 'There is no mind to use; that is your entry point.' As the master was about to speak, Tiantong struck him. Thereupon, doubt arose suddenly. One night, he unknowingly leaned against a pillar and fell asleep. Suddenly, he heard the sound of a door opening and had an awakening. He presented it to Tiantong, who acknowledged it. Later, Yisongji (Yisongji) transmitted the robe and bowl to him at Qingshan. Xingze's (Xingze) responses were swift and unhindered. Yisongji said, 'Your words are all good, but the bottom of the bucket has not yet fallen out.' Xingze resolved to investigate diligently. One day, the wind moved the curtain, causing it to fall to the ground with a rustling sound. Suddenly, he had a great awakening. Only then did Yisongji approve of him. He came forth to reside at the Laozu Temple in Qizhou and the Shending Temple in Xiangyin. Ascending the hall, he said, 'Strike if you understand, strike if you don't understand.' After a long pause, he shouted, 'The beautiful woman has returned to the heavens, while the foolish man still nests by the fire.' A monk asked, 'Manjusri (Manjusri) is the teacher of the Seven Buddhas, why is he a disciple of Sakyamuni (Sakyamuni)?' The master said, 'A horse runs on the bell tower, a donkey rides in the Buddha hall.' Asked, 'Venerable, what did you obtain when you were at Qingshan?'
師曰。山僧愛瞋不愛喜。曰如今以何為人。師曰。捏棒呼狗。曰恁么則圓滿菩提。無所得也。師曰。百草頭上薦取老僧。僧禮拜。師接機峻邁。手眼精明。室中嘗舉狗子無佛性話驗人。罕有契其機者。順治甲午。師書偈曰。是非海內展全機。多少時師盡皺眉。此日一無言可付。江南江北大家知。投筆端然而逝。全身塔于神鼎之右隴。語錄十六卷。附楞嚴方冊藏流通。
龍華湘翁沄禪師
小參。僧問。本是山中出。來作山中主。上下一和同。春風滿寰宇。如何是山中主。師曰。身上毛不出。頭上角不全。曰如何主中人。師曰。眼見如盲。口說如啞。曰掃盡諸方老婆禪。傑出春山無二主。師打曰。你未有吃棒分在。乃曰。若說佛法供養大眾。杜䳌聲里春陰老。若說世法供養大眾。苕水環流波浪深。罄情撥撒。徹底刬除。更須知拄杖頭一窾。遂卓拄杖曰。看看。拄杖子惡發來也。三十棒要打臨濟廝兒。為他才住個院子。便乃教人成褫。致令普化克符。連日在屋角頭傾箱傾籠。漏盡傢俬。三十棒要打雪峰個漢。為他才得些須供養。便對閩王道。自從先德山石頭以來。傳此秘密法門。帶累後世攙行奪市底。把白馬老枕邊破木榍。認作他先祖髑髏。更三十棒要打古今知識。為他噇卻常住飯。終日說大法小法。向上向下
【現代漢語翻譯】 現代漢語譯本 師父說：『我喜歡生氣，不喜歡高興。』那僧人問：『如今以什麼作為人呢？』師父說：『捏著棍子呼喚狗。』那僧人說：『這樣說來，圓滿菩提（bó tí，覺悟）就無所得了。』師父說：『在百草頭上薦舉老僧。』僧人禮拜。師父接引學人的機鋒迅猛，手眼精明。禪房中常常舉『狗子無佛性』的話來檢驗人，很少有人能契合他的機鋒。順治甲午年（1654年），師父書寫偈語說：『是非海內展全機，多少時師盡皺眉。此日一無言可付，江南江北大家知。』寫完后擲筆而逝。全身塔葬于神鼎之右邊的山坡上。語錄十六卷，附在《楞嚴方冊》中流通。
龍華湘翁沄禪師
小參時，僧人問：『本來是從山中出來的，來做山中的主人，上下一片和睦，春風吹滿整個宇宙。如何是山中的主人？』師父說：『身上沒有毛，頭上角不全。』那僧人問：『如何是主中的人？』師父說：『眼見如同瞎子，口說如同啞巴。』那僧人說：『掃盡各處老太婆的禪法，傑出春山沒有第二個主人。』師父打了一下說：『你還沒有捱打的份。』於是說：『如果說佛法供養大眾，杜鵑的叫聲里春天的陰氣已經老了。如果說世法供養大眾，苕溪的水環繞流淌，波浪很深。』傾盡心意地撥弄，徹底剷除。更要知道拄杖頭上的一個關鍵。』於是拄著拄杖說：『看看，拄杖子要發惡了！三十棒要打臨濟（lín jì）這小子，因為他才住個院子，便教人成佛成魔，以致普化（pǔ huà）克符，連日在屋角頭傾箱倒籠，漏盡傢俬。三十棒要打雪峰（xuě fēng）這個漢，因為他才得到一些供養，便對閩王說：『自從先德山（xiān dé shān）石頭（shí tou）以來，傳此秘密法門。』連累後世攙行奪市的，把白馬老（bái mǎ lǎo）枕邊的破木楔，認作他先祖的髑髏。更三十棒要打古今的知識分子，因為他們吃掉常住的飯，終日說大法小法，向上向下。』
【English Translation】 English version The master said, 'This mountain monk loves anger and does not love joy.' The monk asked, 'What is considered a person now?' The master said, 'Pinching a stick and calling a dog.' The monk said, 'In that case, perfect Bodhi (bó tí, enlightenment) is unattainable.' The master said, 'Recommend the old monk on top of all the grasses.' The monk bowed. The master's approach to guiding people was swift, with keen eyes and hands. In the room, he often used the saying 'A dog has no Buddha-nature' to test people, and few could grasp his meaning. In the year of Jiawu in the Shunzhi reign (1654), the master wrote a verse saying, 'Right and wrong unfold the complete mechanism within the sea, how many teachers have frowned for so long. Today there is nothing to impart, everyone in Jiangnan and Jiangbei knows.' After writing, he threw down his pen and passed away peacefully. His entire body was buried in a pagoda on the right slope of Shending. The recorded sayings consist of sixteen volumes, attached to the Lengyan Fangce for circulation.
Zen Master Longhua Xiangweng Yun
During a small gathering, a monk asked, 'Originally coming from the mountains, to become the master of the mountains, harmony above and below, the spring breeze fills the universe. What is the master of the mountains?' The master said, 'No hair grows on the body, the horn on the head is incomplete.' The monk asked, 'What is the person within the master?' The master said, 'Seeing like a blind person, speaking like a mute.' The monk said, 'Sweeping away all the old women's Zen from all directions, outstanding Spring Mountain has no second master.' The master struck him and said, 'You are not yet worthy of being beaten.' Then he said, 'If we speak of the Dharma to support the masses, the spring gloom is old in the sound of the cuckoo. If we speak of worldly matters to support the masses, the waters of the Tiaoxi River flow in a circle, the waves are deep.' Exhausting all feelings to stir up, completely eradicate. Furthermore, one must know the key point on the head of the staff.' Then he struck the staff and said, 'Look, the staff is about to become evil! Thirty blows to beat that Linji (lín jì) fellow, because he just established a monastery and then taught people to become Buddhas or demons, causing Puhua (pǔ huà) to fulfill his destiny, day after day emptying boxes and baskets in the corner of the house, leaking all his family wealth. Thirty blows to beat that Xuefeng (xuě fēng) fellow, because he just received some offerings and then said to the King of Min, 'Since the time of Xiande Mountain (xiān dé shān) and Shitou (shí tou), this secret Dharma gate has been transmitted.' Burdening later generations who compete for profit, mistaking the broken wooden wedge by the pillow of Old White Horse (bái mǎ lǎo) for the skull of his ancestor. Another thirty blows to beat the scholars of ancient and modern times, because they eat the food of the monastery and speak of the great Dharma and the small Dharma, up and down.'
。山中主。主中人。賺引一隊伶俐後生。怖鏡尋頭。無有休歇。諸兄弟。山僧與么提訓。你道還有為人處也無。擲拄杖曰。一徑直二週遮。好眼如何亂撒沙。日勢已晚。歸堂喫茶 上堂。豎拄杖曰。拄杖子頭戴寶冠。身披珍御。先天地而不老。後天地而常存。有時突出人前。便見千年一遇。如今混俗和光。共你八十三。九十四。教你修省。當機覿面提。與你饒益。覿面當機捷。你若不信。驀呈起拄杖曰。看看。變作觀音大士。走入西王母眉毛罅里。說阿字法輪去也。卓一卓曰。吽吽。 卍新續藏第 85 冊 No. 1592 揞黑豆集
揞黑豆集卷八
心圓居士 拈別
火蓮居士 集梓
杭州仁和圓照䒢溪行森禪師
惠州博羅黎氏子。母夢白光入懷生師。眉宇俊秀。骨相清奇。性情天放。如鶴立雞群。廿七歲棄家。從宗寶獨公削染納戒。往參雪嶠信。問乳燕繞華屋。梅子正香熟。如何是西來祖意。雪云。未曾聞者。師曰。恰似錯問。一日又問。未離方丈句作么生。雪側耳。師曰。謝答話。(懶賓逢厭主。窮漢遇慳兒。然已是大段狼藉了也)次參大覺琇于崇福。覺令作本來面目頌。師曰。苕溪屈曲水潺湲。萬疊關山一境閑。乍雨乍晴雲散后。滿天風月到人間。覺云。好與三十棒。
【現代漢語翻譯】 現代漢語譯本：山中之主，主中之人，引誘著一隊聰明的年輕人，像在鏡子里尋找頭一樣，永無止息。各位同修，我這樣提點教誨，你們說還有為人處世的道理嗎？（擲禪杖）一條直路，兩週遮掩，好眼力怎麼能亂撒沙子呢？天色已晚，回禪堂喝茶吧！
上堂說法，豎起禪杖說：『這禪杖子頭戴寶冠，身披華麗的衣裳，比天地更早而不老，比天地更晚而長存。有時突然出現在人前，便能見到千年一遇的景象。如今混跡於世俗之中，與你們這些八十三、九十四歲的人在一起，教導你們反省自身。當機立斷地提出問題，給予你們益處。當機立斷地回答問題，迅速敏捷。』你們若是不信，看我拿起禪杖（驀呈起拄杖）：『看看，它變成觀音大士（Avalokiteśvara），走入西王母（Queen Mother of the West）的眉毛里，宣說阿字法輪去了！』（卓一卓）吽吽！
卍新續藏第 85 冊 No. 1592 《揞黑豆集》
《揞黑豆集》卷八
心圓居士 拈別
火蓮居士 集梓
杭州仁和圓照䒢溪行森禪師
禪師是惠州博羅黎氏之子。他的母親夢見一道白光進入懷中，然後生下了他。禪師眉宇俊秀，骨骼清奇，天性放達，如同鶴立雞群。二十七歲時，他捨棄家庭，跟隨宗寶獨公剃度受戒。前往參訪雪嶠信禪師，問道：『乳燕繞著華麗的房屋，梅子正散發著香氣，如何是西來祖意？』雪嶠禪師回答：『未曾聽聞。』禪師說：『恰似問錯了。』
一日又問：『未離方丈句作么生？』雪嶠側耳傾聽。禪師說：『謝答話。（懶惰的客人遇到厭惡的主人，貧窮的人遇到吝嗇的兒子，其實已經非常狼狽了。）』
後來，禪師前往崇福寺參訪大覺琇禪師。大覺禪師讓他作一首關於本來面目的頌。禪師說：『苕溪彎彎曲曲，水流潺潺，萬疊關山，一境閒適。時而下雨，時而放晴，雲彩散去之後，滿天風光，明月照耀人間。』大覺禪師說：『應該打你三十棒。』
【English Translation】 English version: Master of the mountains, a person among masters, enticing a group of clever young people, searching for their heads in a mirror, without rest. Brothers, I offer such guidance and instruction, do you say there is still a way to conduct oneself in the world?
(Throws the staff) 'A straight path, two weeks of concealment, how can good eyes scatter sand randomly? The day is late, let's return to the hall for tea!'
Ascending the hall, raising the staff, he says: 'This staff head wears a jeweled crown, and is draped in precious garments. It is older than heaven and earth and does not age, and it exists longer than heaven and earth. Sometimes it suddenly appears before people, and one sees a once-in-a-millennium sight. Now it mingles with the mundane and harmonizes with the light, together with you eighty-three and ninety-four year olds, teaching you to reflect on yourselves. Presenting the matter directly at the moment, giving you benefit. Answering the question directly at the moment, swiftly and nimbly.' If you do not believe, look at me raising the staff (驀呈起拄杖): 'Look, it transforms into Avalokiteśvara (觀音大士), walking into the eyebrows of the Queen Mother of the West (西王母), to speak the A-character Dharma wheel!' (卓一卓) Hum Hum!
卍 New Continued Collection, Volume 85, No. 1592, Collection of Covered Black Beans (揞黑豆集)
Collection of Covered Black Beans (揞黑豆集), Volume 8
Layman of the Heart Circle, Nian Bie
Layman of the Fire Lotus, Collected and Printed
Zen Master Xingsen of Yuanzhao of Renhe, Hangzhou
The Zen master was the son of the Li family of Boluo, Huizhou. His mother dreamed of a white light entering her womb, and then she gave birth to him. The Zen master had handsome eyebrows and clear and unusual bones, and his nature was unrestrained, like a crane standing among chickens. At the age of twenty-seven, he abandoned his family and followed Zongbao Dugong to be tonsured and receive the precepts. He went to visit Zen Master Xueqiao Xin and asked: 'Swallows circling the ornate house, plums are emitting fragrance, what is the meaning of the Patriarch's intention in coming from the West?' Zen Master Xueqiao replied: 'I have never heard of it.' The Zen master said: 'It seems like I asked the wrong question.'
One day he asked again: 'What about the sentence that has not left the abbot's room?' Xueqiao listened attentively. The Zen master said: 'Thank you for answering. (A lazy guest meets a disgusted host, a poor man meets a stingy son, which is already a very embarrassing situation.)'
Later, the Zen master went to Chongfu Temple to visit Zen Master Dajue Xiu. Zen Master Dajue asked him to compose a verse about the original face. The Zen master said: 'The Tiaoxi River is winding and flowing, the ten thousand layers of mountains and rivers, a realm of leisure. Sometimes it rains, sometimes it clears, after the clouds have dispersed, the sky is full of scenery, and the bright moon shines on the world.' Zen Master Dajue said: 'You should be given thirty blows.'
(焦桐遇蔡方增價)師云。恩大難酬。(老驥逢孫始一鳴。桐驥且置。你道蔡邑孫陽。是何面目)一日覺垂問云。僧問楊岐。達磨面壁。意旨如何。岐云。西天人不會唐言。令師代僧進語。師云。謝答話。(別云。有勞通事)覺又云。臨濟道。大凡演唱宗乘。一句語須具三元門。一元門須具三要路。且道楊岐者一轉語。是那一元。有照用也無。師云。袖裡金錘當面擲。(別云。和尚卻會)一日覺垂問云。僧問楊岐。人法俱遣。未是衲僧極則。佛祖雙忘。猶是學人疑處。未審和尚如何為人。岐曰。你只要勘破長老。令師代僧進語。師代云。學人禮拜。謹退。(懺悔底懺悔慚愧底慚愧)覺又云。楊岐是臨濟兒孫。為甚不行棒行喝。卻作恁么語話。師云。前箭猶輕后箭深。(別云。和尚須痛吃一頓始得。若問吃后如何。答云。教伊認得臨濟。若更問老僧吃棒了。你又作么生。答云。某甲不識臨濟。若更問你既不識臨濟。甚處學得棒來。但向伊呵呵云。仁義道中。再放和尚三十棒)覺命分座報恩崇福兩山。師復手辟龍溪庵。為禪悅晏休之所。(即圓照寺)復應蘄之老秘。乙卯秋。眾請繼席崇福。師游牛首。逢一道者。者彈指一下。問是何宗旨。師云。老鼠吃鹽。者云。如何是藏鋒句子。師云。東西南北。者云。如何是事藏鋒。
【現代漢語翻譯】 現代漢語譯本： （焦桐遇到蔡方增價）老師說：『恩情太大難以報答。』（老驥遇到孫陽才開始鳴叫，焦桐和老驥且先放在一邊，你來說說蔡邑和孫陽是什麼面目？） 有一天，覺垂問道：『有僧人問楊岐（禪師名）：達磨（菩薩名，意為「道法」）面壁，意旨如何？』楊岐說：『西天（指印度）人不會說唐朝話。』請老師代替僧人回答。老師說：『謝答話。』（另一人說：『有勞通事。』） 覺垂又說：『臨濟（禪師名）道：大凡演唱宗乘，一句語須具三元門，一元門須具三要路。那麼楊岐這一轉語，是哪一元？有照用嗎？』老師說：『袖裡金錘當面擲。』（另一人說：『和尚卻會。』） 有一天，覺垂問道：『有僧人問楊岐：人法俱遣，未是衲僧極則；佛祖雙忘，猶是學人疑處。未審和尚如何為人？』楊岐說：『你只要勘破長老。』請老師代替僧人回答。老師代替回答說：『學人禮拜，謹退。』（懺悔的懺悔，慚愧的慚愧） 覺垂又說：『楊岐是臨濟的兒孫，為什麼不行棒喝，卻說這樣的話？』老師說：『前箭猶輕后箭深。』（另一人說：『和尚須痛吃一頓始得。若問吃后如何，答云：教伊認得臨濟。若更問老僧吃棒了，你又作么生？答云：某甲不識臨濟。若更問你既不識臨濟，甚處學得棒來？但向伊呵呵云：仁義道中，再放和尚三十棒。』） 覺垂命分座報恩崇福兩山。老師又親手開闢龍溪庵，作為禪悅晏休的場所（即圓照寺）。又應蘄州老秘的邀請，乙卯年（1075年）秋天，大眾請老師繼任崇福寺住持。老師遊歷牛首山，遇到一位道士。道士彈指一下，問是什麼宗旨。老師說：『老鼠吃鹽。』道士說：『如何是藏鋒句子？』老師說：『東西南北。』道士說：『如何是事藏鋒？』
【English Translation】 English version: The Master said, '(Jiao Tong met Cai Fang and the price increased) The kindness is great and difficult to repay.' (An old驥(Ji, a fine horse) only starts neighing when it meets Sun Yang. Let's put Jiao Tong and the old 驥 aside for now. Tell me, what are the faces of Cai Yi and Sun Yang?) One day, Jue Chui asked, 'A monk asked Yangqi (Zen master's name): What is the meaning of Bodhidharma (Bodhisattva's name, meaning 'Dharma') facing the wall?' Yangqi said, 'People from the Western Heaven (referring to India) do not speak the Tang language.' Please, Master, answer on behalf of the monk. The Master said, 'Thank you for answering.' (Another person said, 'Thank you for the interpreter.') Jue Chui also said, 'Linji (Zen master's name) said: Generally speaking, when expounding the teachings of the sect, a single sentence must contain the three gates of origin, and each gate of origin must contain the three essential paths. So, which origin does Yangqi's turning phrase belong to? Does it have illumination and application?' The Master said, 'A golden hammer in the sleeve is thrown in the face.' (Another person said, 'The monk really knows how.') One day, Jue Chui asked, 'A monk asked Yangqi: When both person and Dharma are discarded, it is not yet the ultimate for a monk; when both Buddha and Patriarch are forgotten, it is still a place of doubt for a student. I wonder how the Master guides people?' Yangqi said, 'You only want to investigate the elder.' Please, Master, answer on behalf of the monk. The Master answered on behalf of the monk, 'The student bows and respectfully withdraws.' (Those who repent, repent; those who are ashamed, be ashamed.) Jue Chui also said, 'Yangqi is a descendant of Linji. Why doesn't he use the stick and shout, but instead speaks in this way?' The Master said, 'The first arrow is light, the second arrow is deep.' (Another person said, 'The monk must be beaten severely to understand. If asked what happens after being beaten, answer: Teach him to recognize Linji. If asked again, 'Old monk, after being beaten, what will you do?' Answer: 'This humble one does not recognize Linji.' If asked again, 'Since you do not recognize Linji, where did you learn the stick from?' Just laugh and say to him: 'In the path of benevolence and righteousness, give the monk another thirty blows.') Jue Chui ordered the division of seats between Baoen and Chongfu Mountains. The Master also personally opened up Longxi Hermitage as a place for Chan joy and peaceful rest (namely, Yuanzhao Temple). He also responded to the invitation of Lao Mi of Qizhou. In the autumn of the Yimao year (1075), the assembly invited the Master to succeed as the abbot of Chongfu Temple. The Master traveled to Niushou Mountain and met a Taoist. The Taoist snapped his fingers and asked what the doctrine was. The Master said, 'A mouse eating salt.' The Taoist said, 'What is a sentence that conceals the edge?' The Master said, 'East, west, north, south.' The Taoist said, 'What is the matter of concealing the edge?'
師云。隔岸醉人多。者云。如何是理藏鋒。師云。滿江野鴨子。者云。如何是事理俱藏鋒。師云。水裡船。船里水。者云。如何是事理俱不藏鋒。師云。上底上。下底下。者便作禮。師游五臺。宿顯通寺。寺前見一婆。頭纏紅布。𩯭插山花。身披雜襖。左足花履。右足黃鞋。目光射人。手𢹂竹籃。籃內諸物俱有。口食石子。師問。婆在此何為。婆曰。乞我一文錢。(何不與一掌。且不負來機)師云。年多少。婆云。六十四。師云。有家主公么。婆云。遍地都是。(是何言與)師大笑。(放者臭老婆三十棒)婆睜目視師。師便打。(兔起鶻落。箭鋒直注。如大火聚)婆喝。師又打。(好手手中呈好手。紅心心裡中紅心)婆𢹂籃作舞而去。(文殊耶。觀音耶。可謂小出而大遇)師游中臺回。婆仍在路啖石。見師便笑。口稱南無佛南無佛。師問。婆生緣何處。婆云太原。師云。幾時到者里。婆云。今日六月二十七。師云。識得你也。(在者里)婆合掌云。大通佛。大通佛。便作禮。提籃而去。師云。幾不問過。(上大人。邱乙己。化三千。七十士。爾小生。八九子。佳作仁。可知禮也)師于康熙丙辰六月廿七。示眾曰。明年此日。能見我于別峰乎。眾罔測。丁巳春。師謝事崇福。游吳山。見華嚴蘭若。顧從者曰。此中修篁奇
【現代漢語翻譯】 師父說：『對岸醉酒的人很多。』那人問：『什麼是理藏鋒？』師父說：『滿江的野鴨子。』那人問：『什麼是事理俱藏鋒？』師父說：『水裡的船，船里的水。』那人問：『什麼是事理俱不藏鋒？』師父說：『上面的上面，下面的下面。』那人便行禮。 師父游五臺山，住在顯通寺。寺前看見一個老婦，頭上纏著紅布，髮髻上插著山花，身上披著雜色襖，左腳穿著花鞋，右腳穿著黃鞋，目光銳利逼人，手裡拿著竹籃，籃子里的東西應有盡有，口裡吃著石子。師父問：『老婦在這裡做什麼？』老婦說：『乞討我一文錢。』（為什麼不給她一掌？且不辜負這機會）師父問：『年紀多大了？』老婦說：『六十四。』師父問：『有家裡的主人嗎？』老婦說：『遍地都是。』（這是什麼話？）師父大笑。（放過這臭老太婆三十棒）老婦睜大眼睛看著師父，師父便打。（兔子剛起，鶻就猛撲，箭鋒直指，像大火聚集）老婦喝斥，師父又打。（好手手中呈現好手，紅心心裡射中紅心）老婦提著籃子跳舞而去。（是文殊（Manjusri，智慧的象徵）菩薩嗎？是觀音（Avalokitesvara，慈悲的象徵）菩薩嗎？可謂小小的付出而得到大的回報） 師父游中臺山回來，老婦仍然在路邊吃石子，看見師父便笑，口裡念著南無佛（Namo Buddha，皈依佛陀）南無佛（Namo Buddha，皈依佛陀）。師父問：『老婦出生在哪裡？』老婦說：『太原。』師父問：『什麼時候到這裡的？』老婦說：『今天六月二十七。』師父說：『認得你了。』（在這裡）老婦合掌說：『大通佛（Mahabhijna-jnanabhibhu Buddha，大通智勝佛），大通佛（Mahabhijna-jnanabhibhu Buddha，大通智勝佛）。』便行禮，提著籃子走了。師父說：『幾乎沒問過。』（上大人，丘乙己，化三千，七十士，爾小生，八九子，佳作仁，可知禮也） 師父在康熙丙辰年（1676年）六月二十七日，對眾人說：『明年今日，能在別的山峰見到我嗎？』眾人不明白。丁巳年（1677年）春天，師父辭去崇福寺的職務，游吳山，看見華嚴蘭若，回頭對隨從說：『這裡的竹子長得奇特。』
【English Translation】 The Master said, 'There are many drunkards on the other shore.' The questioner asked, 'What is 'reason concealing sharpness'?' The Master said, 'A river full of wild ducks.' The questioner asked, 'What is 'both matter and reason concealing sharpness'?' The Master said, 'A boat in the water, water in the boat.' The questioner asked, 'What is 'neither matter nor reason concealing sharpness'?' The Master said, 'The top is the top, the bottom is the bottom.' The questioner then bowed. The Master traveled to Mount Wutai and stayed at Xiantong Temple. In front of the temple, he saw an old woman with a red cloth wrapped around her head, mountain flowers in her hair, a patchwork jacket, a flowered shoe on her left foot, and a yellow shoe on her right foot. Her eyes were piercing, and she carried a bamboo basket filled with various items. She was eating pebbles. The Master asked, 'What are you doing here, old woman?' The old woman said, 'Beg me for a penny.' (Why not give her a slap? And not fail the opportunity) The Master asked, 'How old are you?' The old woman said, 'Sixty-four.' The Master asked, 'Do you have a master of the house?' The old woman said, 'Everywhere is.' (What kind of words are these?) The Master laughed loudly. (Let that stinky old woman off with thirty blows) The old woman stared at the Master, and the Master struck her. (The hare just rises, the falcon pounces, the arrow points straight, like a gathering of great fire) The old woman shouted, and the Master struck her again. (A good hand presents a good hand, a red heart hits a red heart) The old woman danced away with her basket. (Is it Manjusri (Manjusri, symbol of wisdom)? Is it Avalokitesvara (Avalokitesvara, symbol of compassion)? It can be said that a small offering receives a great reward) The Master returned from traveling to Zhongtai Mountain, and the old woman was still eating pebbles by the roadside. Seeing the Master, she smiled and chanted Namo Buddha (Namo Buddha, Homage to Buddha), Namo Buddha (Namo Buddha, Homage to Buddha). The Master asked, 'Where were you born, old woman?' The old woman said, 'Taiyuan.' The Master asked, 'When did you arrive here?' The old woman said, 'Today, June 27th.' The Master said, 'I recognize you.' (Here) The old woman put her palms together and said, 'Mahabhijna-jnanabhibhu Buddha (Mahabhijna-jnanabhibhu Buddha, the Buddha of Great Penetrating Wisdom), Mahabhijna-jnanabhibhu Buddha (Mahabhijna-jnanabhibhu Buddha, the Buddha of Great Penetrating Wisdom).' Then she bowed, picked up her basket, and left. The Master said, 'I almost didn't ask.' (Top big man, Qiu Yi Ji, transformed three thousand, seventy scholars, you little student, eight nine sons, good work benevolence, can know propriety) On the 27th day of the sixth month of the Bingchen year of Kangxi (1676 AD), the Master said to the assembly, 'Will you be able to see me on another peak on this day next year?' The assembly did not understand. In the spring of the Dingsi year (1677 AD), the Master resigned from his position at Chongfu Temple and traveled to Wu Mountain. Seeing the Huayan Lanruo, he turned to his followers and said, 'The bamboo here grows strangely.'
石。可以臥數江颿。吾將老於此矣。謂主人曰。吾欲於此結一期緣可乎。主人唯唯。(代呵呵手指云。你者死無葬身之地漢。休相帶累)至六月廿四日。謂主人曰。明日吾行矣。主人曰。愿留數日。候集諸子。師曰諾。至廿七。諸子四集。乃說偈曰。慈翁老。慈翁老。六十四年。七顛八倒。開口便罵人。無事尋煩惱。呵呵。總是一場好笑。復書封龕語云。䒢溪老。䒢溪老。到者里有甚麼不了。咄。封卻。遂擲筆含笑而化。時異香遠徹。緇素競奔。至七日掩龕。餘香猶烈。迎龕歸龍溪。塔于圓照之右脅焉。學士曹本榮曾問師。如何是正法眼。師曰。煤塊子。曹云。宗門有五家。是否。師曰。一亦不可得。王熙問。彼此燒作一堆灰。向甚麼處相見。師召熙。熙應諾。師云。特地一場愁 老祖開爐上堂。僧問。彤雲密佈。山坐高原。截斷眾流。請師別唱。師云。又是新聞。進云。祇如未出方丈。法雨已降。神通妙用耶。法爾如然耶。師云。天不高。地不遠。進云。一杖撥開千澗月。三盂收盡五湖煙。師云。近火先焦。僧問。老祖險峻。關山難越。實可悲哀。乞慈方便。師云。者場大當貴。憑人心所愿。進云。一念休時事若何。師云。切忌。進云。彼丈夫兮我丈夫。師云。另是一條筋。僧問。千年爐鞴今始開。人天共聽無生曲
【現代漢語翻譯】 現代漢語譯本 石頭上，可以躺著數江上的船帆，我將在這裡終老了。他對主人說：『我希望在這裡結一段緣分，可以嗎？』主人連聲答應。（旁邊有人用手指著他說：『你這個人死了都沒地方埋，不要連累我們。』）到了六月二十四日，他對主人說：『明天我就要走了。』主人說：『希望您能多留幾天，等眾弟子都到齊。』師父答應了。到了二十七日，眾弟子都到齊了，於是說了偈語：『慈祥的老翁啊，慈祥的老翁啊，六十四年，七顛八倒。開口就罵人，沒事找煩惱。呵呵，總是一場好笑。』又寫了封龕語說：『䒢溪（Lixi，地名）老翁啊，䒢溪老翁啊，到這裡有什麼不了結的？咄！封上。』於是擲筆含笑圓寂。當時異香遠播，僧俗爭相奔來。到第七天封龕，餘香仍然濃烈。迎請靈龕回到龍溪（Longxi，地名），建塔于圓照（Yuanzhao，人名）的右側。學士曹本榮（Cao Benrong，人名）曾問師父：『如何是正法眼？』師父說：『煤塊子。』曹本榮說：『宗門有五家，是這樣嗎？』師父說：『一亦不可得。』王熙（Wang Xi，人名）問：『彼此燒成一堆灰，在什麼地方相見？』師父呼喚王熙，王熙應諾。師父說：『特地一場愁。』老祖開爐上堂，僧人問：『彤雲密佈，山坐高原，截斷眾流，請師父另外唱個調。』師父說：『又是新聞。』僧人進言：『就像還沒出方丈，法雨已經降臨，是神通妙用呢，還是本來就如此呢？』師父說：『天不高，地不遠。』僧人進言：『一杖撥開千澗月，三盂收盡五湖煙。』師父說：『近火先焦。』僧人問：『老祖險峻，關山難越，實在可悲可嘆，乞求慈悲方便。』師父說：『這場大當貴，憑人心所愿。』僧人進言：『一念休止時，事情會怎麼樣？』師父說：『切忌。』僧人進言：『彼丈夫兮我丈夫。』師父說：『另是一條筋。』僧人問：『千年爐鞴今始開，人天共聽無生曲。』
【English Translation】 English version On the stone, one could lie down and count the sails on the river. I will grow old here. He said to the host, 'I wish to form a bond here, may I?' The host readily agreed. (Someone pointed at him and said, 'You will die without a burial place, don't burden us.') On the twenty-fourth day of the sixth month, he said to the host, 'I will leave tomorrow.' The host said, 'I wish you could stay a few more days, until all the disciples gather.' The master agreed. On the twenty-seventh, all the disciples gathered, and he spoke a verse: 'Kind old man, kind old man, sixty-four years, seven tumbles and eight falls. Opening his mouth to scold people, seeking trouble for no reason. Haha, it's all a good laugh.' He also wrote a sealing-the-coffin verse saying: 'Old man of Lixi (䒢溪, place name), old man of Lixi, what is there left unfinished here? Hmph! Seal it up.' Then he threw down the pen and passed away with a smile. At that time, a strange fragrance spread far and wide, and monks and laypeople rushed to come. On the seventh day, the coffin was sealed, and the remaining fragrance was still strong. The coffin was welcomed back to Longxi (龍溪, place name), and a pagoda was built to the right of Yuanzhao (圓照, person's name). Scholar Cao Benrong (曹本榮, person's name) once asked the master, 'What is the true Dharma eye?' The master said, 'A lump of coal.' Cao Benrong said, 'There are five houses in the Zen school, is that so?' The master said, 'Even one is unattainable.' Wang Xi (王熙, person's name) asked, 'When both are burned into a pile of ashes, where will we meet?' The master called out to Wang Xi, and Wang Xi responded. The master said, 'A special kind of sorrow.' The old master opened the furnace and ascended the hall. A monk asked, 'Dark clouds are dense, the mountain sits on a plateau, cutting off the flow of the masses, please master sing another tune.' The master said, 'More news.' The monk continued, 'Just like not yet leaving the abbot's room, the Dharma rain has already descended, is it a miraculous power, or is it naturally so?' The master said, 'The sky is not high, the earth is not far.' The monk continued, 'A staff opens up a thousand streams of moonlight, three bowls collect all the smoke of five lakes.' The master said, 'Those near the fire burn first.' The monk asked, 'The old master is steep and dangerous, the mountain passes are difficult to cross, it is truly sad and lamentable, I beg for compassionate convenience.' The master said, 'This great field is valuable, according to the wishes of the people's hearts.' The monk continued, 'When a single thought ceases, what will happen?' The master said, 'Absolutely not.' The monk continued, 'That man and I are both men.' The master said, 'It's another tendon.' The monk asked, 'The thousand-year-old furnace is now opened, people and gods together listen to the song of no birth.'
。如何是無生曲。師云。當官莫近前。僧問。輕風拂月寶華開。如何是寶華中事。師云。白馬紫金鞍。進云。打鼓集眾。師登寶座。意旨如何。師云。且莫顛倒亂。僧禮拜。師乃云。適才新聞。普告大眾。誰道關山險峻。截斷眾流。天不高。地不遠。者場大富貴。憑人心所愿。卓杖云。切忌未生前。你又如何看。好笑顛倒者。闖破餿粥罐。且莫亂。且莫悶。白馬紫金鞍。騎出萬人看。咄。現成公案。下座 臘八上堂。僧問。世尊不覆藏。無端漏泄。達磨不慎初。九年面壁。未審達磨底是。世尊底是。師云。洞庭湖。進云。分明一點無餘欠。不待明星已現前。猶是者邊事。如何是那邊事。師曰。鄱陽湖。進云。踏翻洞庭波底月。萬重雲散月來新。師云。過渡莫爭先。僧問。掀翻窠臼無些子。踏破元微向上關。世尊睹明星悟道。是否。師云。前山已解松根雪。進云。從前太煞郎當。何故如今一毫不拔。師云。石臺又掛梅梢月。進云。恁么恁么。山不是山。水不是水。不恁么不恁么。山是山。水是水。師云。姑蘇城外閶門市。僧問。梅花初放雁聲孤。雁過梅落時如何。師云。惺惺著。進云。錦上添花。因甚麼學人不會。師云。恰似九江客。進云。掀翻海岳。踢倒須彌時作么生。師云。行堂須仔細。進云。好手手中呈好手。師
云。熱粥熱飯。僧問。清凈比邱。不上天堂。破戒行者。不入地獄。因甚麼和尚與人說戒。師云。你為何夢裡推磨。進云。個里宗風分外別。師云。破草鞋。僧禮拜。師拈拄杖云。前山才解松根雪。石臺又掛梅梢月。說向諸禪人。惺惺開眼聽。明星現時。世尊悟道。明星幾時不現。一僧出。師便打。僧茫然。師笑云。世尊不覆藏。達磨不慎初。洞庭湖。鄱陽湖。說甚麼梅放雁聲孤。誰論錦上又花鋪。呆禪客。九江人愛學姑蘇。姑蘇城外閶門市。家家年到貼神符。老祖山頭真好笑。兩堂賢聖嘴蠻粗。下座 結制升座。問答畢。師云。放下布袋。快活無匹。閑看猢猻。偷吃生鐵。阿呵呵。的的的。(的在甚麼處)問甚生前面目。誰論梨花笑日。齋堂有粥有飯。禪和要吃便吃。吃即不無。飽後作么生。夜行莫踏白。(難難)下座 解制升座。僧問。正法眼藏即不問。今朝解制句如何。師云。穿山鼻孔破。僧禮拜。師大笑云。雖然和盤托出。卻是大段不同。瑯玡禪師道。本來無一物。壓殺天下人。直饒便分明。坐在糞坑裡。作么生是透脫一路。妙音觀世音。梵音海潮音。眾兄弟。朝看東南。暮看西北。近世雙笛從羌。觥飯不及壺餐。下座 上堂。問答畢。師乃云。行腳須具眼。參禪要識句。大眾。識得句也未。(識又爭能識得
【現代漢語翻譯】 現代漢語譯本： 云。熱粥熱飯。 僧問：『清凈比丘（遵守戒律的出家人），不上天堂；破戒行者（違背戒律的修行人），不入地獄。因甚麼和尚與人說戒？』 師云：『你為何夢裡推磨？』 進云：『個里宗風分外別。』 師云：『破草鞋。』 僧禮拜。 師拈拄杖云：『前山才解松根雪，石臺又掛梅梢月。說向諸禪人，惺惺開眼聽。明星現時，世尊（釋迦牟尼）悟道。明星幾時不現？』 一僧出。師便打。僧茫然。 師笑云：『世尊不覆藏，達磨（菩提達摩）不慎初。洞庭湖，鄱陽湖，說甚麼梅放雁聲孤？誰論錦上又花鋪？呆禪客，九江人愛學姑蘇。姑蘇城外閶門市，家家年到貼神符。老祖山頭真好笑，兩堂賢聖嘴蠻粗。』 下座。 結制升座。問答畢。 師云：『放下布袋，快活無匹。閑看猢猻，偷吃生鐵。阿呵呵，的的的。（的在甚麼處？）』 問甚生前面目？誰論梨花笑日？齋堂有粥有飯，禪和要吃便吃。吃即不無，飽後作么生？夜行莫踏白。（難難。）』 下座。 解制升座。僧問：『正法眼藏即不問，今朝解制句如何？』 師云：『穿山鼻孔破。』 僧禮拜。 師大笑云：『雖然和盤托出，卻是大段不同。瑯玡禪師道：本來無一物，壓殺天下人。直饒便分明，坐在糞坑裡。作么生是透脫一路？妙音觀世音（觀世音菩薩的稱號），梵音海潮音。眾兄弟，朝看東南，暮看西北。近世雙笛從羌，觥飯不及壺餐。』 下座。 上堂。問答畢。 師乃云：『行腳須具眼，參禪要識句。大眾，識得句也未？（識又爭能識得？）』
【English Translation】 English version: Clouds. Hot congee, hot rice. A monk asked: 'A pure Bhikkhu (a monk who adheres to the precepts) does not ascend to heaven; a precept-breaking practitioner does not enter hell. Why do monks preach precepts to others?' The Master said: 'Why are you pushing a millstone in your dream?' The monk continued: 'The style of this school is exceptionally unique.' The Master said: 'Broken straw sandals.' The monk prostrated. The Master raised his staff and said: 'The front mountain has just shed the snow from the pine roots, and the stone terrace is adorned with the moon on the plum blossoms. I say to all Zen practitioners, open your eyes wide and listen attentively. When the morning star appeared, the World-Honored One (Shakyamuni Buddha) attained enlightenment. When does the morning star not appear?' A monk came forward. The Master struck him. The monk was bewildered. The Master laughed and said: 'The World-Honored One does not conceal, and Bodhidharma (the founder of Zen Buddhism) is not cautious at the beginning. Dongting Lake, Poyang Lake, what is there to say about the plum blossoms blooming and the solitary cry of the wild geese? Who discusses adding flowers to brocade? Dull Zen practitioners, people of Jiujiang love to imitate Suzhou. Outside the Changmen Gate of Suzhou city, every family pastes auspicious talismans when the New Year arrives. The old patriarch on the mountain finds it truly laughable, the mouths of the two halls of sages are quite coarse.' Descended from the seat. Beginning of the Retreat, ascended the seat. After the questions and answers were completed. The Master said: 'Put down the bag, and there is unparalleled joy. Leisurely watch the monkeys, stealing and eating raw iron. Aha ha ha, de de de. (Where is the 'de'?)' What is there to ask about the original face? Who discusses the pear blossoms smiling at the sun? In the dining hall, there is congee and rice, Zen monks can eat as they please. Eating is not lacking, but what to do after being full? Do not step on white things when walking at night. (Difficult, difficult.)' Descended from the seat. End of the Retreat, ascended the seat. A monk asked: 'The Treasury of the Eye of the True Dharma is not to be asked about, but what is the phrase for today's end of the retreat?' The Master said: 'The nostril that pierces the mountain is broken.' The monk prostrated. The Master laughed loudly and said: 'Although it is presented entirely, it is vastly different. Zen Master Langye said: 'Originally there is not a single thing, suppressing all people under heaven. Even if it is clearly distinguished, one is still sitting in a dung pit. What is the path to break through and escape? Wonderful Sound Guanshiyin (a title of Avalokiteshvara Bodhisattva), Brahma Sound, Ocean Tide Sound. Brothers, look southeast in the morning, and northwest in the evening. In recent times, double flutes follow the Qiang people, and a cup of wine and a bowl of rice are not as good as a pot of simple food.' Descended from the seat. Ascended the hall. After the questions and answers were completed. The Master then said: 'To travel on foot, one must have eyes; to practice Zen, one must recognize the phrase. Great assembly, have you recognized the phrase yet? (Even if you recognize it, how can you recognize it?)'
)適才答僧云。是柱不見柱。咦。非柱亦不見柱。既然。是非都去了。因甚又說是非里薦取。汝等諸人作么生薦。莫是云日能催曉。風光不惜年么。莫錯會好。(不錯會)幸逢征客盡。歸在落花前。切忌顢頇儱侗去。(不顢頇儱侗○息庵注云。鵝王擇乳。素非鴨類)所以古德云。至道無難。惟嫌揀擇。桃花紅。李花白。誰道融融只一色。(桃花紅里紅。李花白里白。一時說與君。衲僧口門窄)諸禪德。瞥不瞥。一夜東風。吹落枝頭殘雪。會么。老祖殿前。梵王宮闕。雙峰燈放。九天風月。燕子語。黃鶯鳴。誰道關關只一聲。(隔墻還有耳撐起眉毛子細聽)不透祖師關棙子。空認山河作眼睛。咄。冷底冷。熱底熱。粥鍋西邊底。莓苔裹石碣。良久喝一喝云。歇。如今是甚麼時節。師大笑曳杖下座 兩序請升座。師豎拂云。一群子上來。一群子下去。殘夢五更鐘。落花三月雨。合掌低頭換步時。進前退後翻身處。有利有害。(祇者舉足下步處。迷之則生死始。悟之則輪迴息。迷者如海中沙。悟者如星邊月。要且不是者個道理)人無遠慮。歸到故鄉還似客。(不到故鄉爭知是客)布穀催耕鳴別樹。(自無枝葉那不借棲)叉手句。可惜許。一切數句非數句。打一拂曰。去。問學人道眼不明。未審甚麼礙。師云。幾時立春。僧云
【現代漢語翻譯】 現代漢語譯本： 剛才回答僧人說：『是柱子不見柱子。』咦！非柱子也不見柱子。既然如此，是非都消除了，為什麼又說在是非中薦取？你們這些人怎麼薦取？莫非是說太陽能催促天亮，風光不吝惜歲月嗎？不要錯會了！（不錯會） 幸好遇到遠行的客人回來，趕在落花之前回到家。切記不要馬虎懵懂。（不馬虎懵懂——息庵註解說：鵝王選擇乳汁，本來就不是鴨子的種類。）所以古德說：『至道沒有困難，只怕挑挑揀揀。』桃花紅，李花白，誰說融融只有一種顏色？（桃花紅里紅，李花白里白，一時說與你，衲僧口門窄。） 各位禪德，瞥見了沒有？一夜東風，吹落枝頭殘雪。會了嗎？老祖殿前，梵王宮闕，雙峰燈放光明，九天風月皎潔。燕子語，黃鶯鳴，誰說關關只有一聲？（隔墻還有耳，撐起眉毛仔細聽。） 不透徹祖師的關捩子，空把山河當作眼睛。咄！冷就冷，熱就熱，粥鍋西邊底，莓苔裹石碣。』良久喝一聲說：『歇。』如今是什麼時節？師父大笑，拄著枴杖下座。 兩序請師父升座。師父豎起拂塵說：『一群人上來，一群人下去，殘夢五更鐘，落花三月雨。合掌低頭換步時，進前退後翻身處，有利有害。（祇者舉足下步處，迷之則生死始，悟之則輪迴息。迷者如海中沙，悟者如星邊月。要且不是者個道理）』 人無遠慮，回到故鄉還像個客人。（不到故鄉爭知是客）布穀鳥催促耕種，在別的樹上鳴叫。（自無枝葉那不借棲）叉手句，可惜啊！一切數句非數句。』打一拂塵說：『去。』問學人說：『道眼不明，不知道什麼阻礙了？』師父說：『什麼時候立春？』僧人說：
【English Translation】 English version: Just now, I answered the monk by saying, 'It is the pillar not seeing the pillar.' Alas! Even the non-pillar does not see the pillar. Since this is the case, right and wrong are both eliminated. Why then do you say to seek recommendation within right and wrong? How do you all recommend? Could it be said that the sun can hasten the dawn, and the scenery does not begrudge the years? Do not misunderstand! (Do not misunderstand.) Fortunately, encountering the returning travelers, they arrive home before the falling flowers. Be sure not to be careless and muddled. (Not careless and muddled - Xi'an annotates: The swan king chooses milk, inherently not of the duck kind.) Therefore, an ancient worthy said, 'The supreme path is not difficult, only it dislikes picking and choosing.' Peach blossoms are red, plum blossoms are white, who says that the harmonious is only one color? (Peach blossoms are red in red, plum blossoms are white in white, I tell you at once, the monk's mouth is narrow.) All you Chan practitioners, have you glimpsed it? A night of east wind blows away the remaining snow on the branches. Do you understand? Before the hall of the old patriarch, the Brahma King's palace, the Twin Peaks lamps shine brightly, the wind and moon of the ninth heaven are clear. Swallows speak, orioles sing, who says that 'guan guan' is only one sound? (There are still ears behind the wall, raise your eyebrows and listen carefully.) Without penetrating the ancestral teacher's key, one emptily recognizes mountains and rivers as eyes. 'Doh! Cold is cold, hot is hot, the bottom of the porridge pot on the west side, moss wraps the stone tablet.' After a long while, he shouts, 'Rest.' What season is it now? The master laughs loudly and descends from the seat with his staff. The two rows request the master to ascend the seat. The master raises the whisk and says, 'A group comes up, a group goes down, the lingering dream of the fifth watch bell, the falling flowers of the third month rain. When folding hands and bowing the head to change steps, when advancing and retreating and turning around, there is benefit and harm. (祇者 (zhi zhe): refers to the place where one lifts the foot and steps. If one is deluded, then the cycle of birth and death begins. If one is enlightened, then the cycle of reincarnation ceases. The deluded are like sand in the sea, the enlightened are like the moon beside the stars. But it is not this principle.)' If people have no distant worries, returning to their hometown is still like a guest. (If you don't go to your hometown, how do you know you are a guest?) The cuckoo urges plowing, singing on another tree. (If there are no branches and leaves, how can one not borrow a perch?) The phrase of folded hands, what a pity! All numerical phrases are non-numerical phrases.' He strikes the whisk and says, 'Go.' A student asks, 'The eye of the Dao is not clear, I don't know what hinders it?' The master says, 'When is the beginning of spring?' The monk says:
。昨日二十三。師云。怪我作么(別云。聽事不真。喚鐘作甕) 眾入室。師拈杖云。摩訶般若波羅蜜。明如日。黑如漆。異解多途。商量非一。卓拄杖云。急。若人信受奉行。一生參學事畢。復舉殃崛產難因緣。師云。從古至今。拈提者極多。錯會者不少。龍溪今晚索性與你點出。天蒼蒼。野茫茫。風吹草。見牛羊。禪和子。會也未。不會。再說一遍。水溢天開堤。花落滿龍溪。鳧隨潮落去。日上綺霞低。(呵呵。龍溪亦未會得。聽心圓與你點出。鴝之鵒之。公出辱之。鴝鵒跦跦。公在干侯。鴝鵒鴝鵒。往歌來哭。會么。不會再說一遍。天津橋下陽春水。天津橋上繁華子。干場縱博家仍富。幾處報仇身不死。會么。不會再說一遍。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。事不過三。會么。不會則諸公決定無耳。既無耳。還有鼻么。聽不見。聞聞看。屎臭氣也不知。咄)眾作禮。師擲拄杖便起 晚參。師云。萬法歸一。一歸何處。呵呵。學人也有趣。和尚也有趣。拂一拂。歸臥室(眼似銅鈴口如木揬) 晚參。師云。山門前得底句。禪堂里商量去。進到方丈。不必再舉。何也。天溪不肯孤負汝 晚參。良久云。諸大德。我已說清凈法竟。是中清凈否。是中清凈否。是事如是持。余紙半幅。留與五百年後人
【現代漢語翻譯】 現代漢語譯本： 昨天二十三日。老師說：『怪我做什麼？』（有人說：『聽事情不真切，把鐘聽成了甕。』）
眾人進入方丈室。老師拿起禪杖說：『摩訶般若波羅蜜（偉大的智慧到達彼岸），明亮如太陽，黑暗如漆。不同的理解有很多途徑，商量也並非只有一種。』用禪杖敲了一下，說：『急！如果有人信受奉行，一生參學的事情就完畢了。』
又舉了央掘摩羅（Angulimala，以殺人為業的罪犯，后被佛陀感化）受難的因緣。老師說：『從古至今，提倡這件事的人極多，錯會的人也不少。龍溪（老師自稱）今晚索性為你們點破。天蒼蒼，野茫茫，風吹草，見牛羊。禪和子（禪僧），會了嗎？不會？再說一遍。水溢天開堤，花落滿龍溪。鳧隨潮落去，日上綺霞低。』（呵呵，龍溪也未曾會得。聽心圓為你點破。鴝之鵒之，公出辱之。鴝鵒跦跦，公在干侯。鴝鵒鴝鵒，往歌來哭。會了嗎？不會？再說一遍。天津橋下陽春水，天津橋上繁華子。干場縱博家仍富，幾處報仇身不死。會了嗎？不會？再說一遍。空手把鋤頭，步行騎水牛。人從橋上過，橋流水不流。事不過三，會了嗎？不會，那麼諸位決定是沒有耳朵了。既然沒有耳朵，還有鼻子嗎？聽不見，聞聞看，屎臭氣也不知道。咄！』）
眾人行禮。老師扔下禪杖就起身。
晚參時，老師說：『萬法歸一，一歸何處？』呵呵，學人也有趣味，和尚也有趣味。拂一拂，回臥室去了（眼睛像銅鈴，嘴巴像木杵）。
晚參時，老師說：『山門前得到的句子，到禪堂里商量去。進到方丈室，不必再提。為什麼呢？天溪（老師自稱）不肯辜負你們。』
晚參時，良久之後說：『諸位大德，我已經說完清凈法了。這裡面清凈嗎？這裡面清凈嗎？這件事就這樣保持。剩餘的半張紙，留給五百年後的人。』 English version: Yesterday, the 23rd. The master said, 'Why blame me?' (Someone said, 'Hearing things inaccurately, mistaking the sound of the bell for a jar.')
The assembly entered the abbot's room. The master picked up his staff and said, 'Mahaprajnaparamita (The great wisdom that reaches the other shore), is as bright as the sun, as dark as lacquer. There are many paths to different understandings, and there is more than one way to discuss it.' He struck the staff and said, 'Quick! If someone believes, accepts, and practices it, their lifelong study is complete.'
He then cited the cause and condition of Angulimala's (Angulimala, a criminal who made a living by killing people, later converted by the Buddha) suffering. The master said, 'From ancient times until now, there have been many who have advocated this, but not a few who have misunderstood it. Longxi (the master referring to himself) will simply point it out to you tonight. The sky is vast, the fields are boundless, the wind blows the grass, and cattle and sheep are seen. Zen monks, do you understand? No? I'll say it again. The water overflows and opens the dike, flowers fall and fill Longxi. Ducks follow the tide and leave, the sun rises with the beautiful rosy clouds.' (Haha, Longxi has not understood it either. Listen to Xinyuan point it out for you. The oriole and the starling, the duke goes out and insults them. The oriole and the starling hop about, the duke is at Ganhou. Oriole, oriole, going to sing and coming to cry. Do you understand? No? I'll say it again. The spring water under the Tianjin Bridge, the prosperous sons above the Tianjin Bridge. Gambling in the market, the family is still rich, in several places revenge is reported, but the body does not die. Do you understand? No? I'll say it again. Empty-handed, holding a hoe, walking, riding a water buffalo. People pass over the bridge, the bridge flows, but the water does not flow. No more than three times, do you understand? If not, then you all definitely have no ears. Since you have no ears, do you have a nose? Can't hear, smell it, you don't even know the smell of shit. Tut!)'
The assembly bowed. The master threw down his staff and got up.
During the evening session, the master said, 'The myriad dharmas return to one, where does the one return to?' Haha, the students also have interest, and the monks also have interest. He flicked his sleeves and returned to his room (eyes like copper bells, mouth like a wooden pestle).
During the evening session, the master said, 'The sentence obtained before the mountain gate, go discuss it in the Zen hall. Once you enter the abbot's room, there's no need to mention it again. Why? Tianxi (the master referring to himself) is unwilling to let you down.'
During the evening session, after a long silence, he said, 'Virtuous ones, I have finished speaking the pure Dharma. Is it pure here? Is it pure here? Keep this matter as it is. The remaining half sheet of paper is left for the people of five hundred years from now.'
【English Translation】 English version: Yesterday, the 23rd. The master said, 'Why blame me?' (Someone said, 'Hearing things inaccurately, mistaking the sound of the bell for a jar.')
The assembly entered the abbot's room. The master picked up his staff and said, 'Mahaprajnaparamita (The great wisdom that reaches the other shore), is as bright as the sun, as dark as lacquer. There are many paths to different understandings, and there is more than one way to discuss it.' He struck the staff and said, 'Quick! If someone believes, accepts, and practices it, their lifelong study is complete.'
He then cited the cause and condition of Angulimala's (Angulimala, a criminal who made a living by killing people, later converted by the Buddha) suffering. The master said, 'From ancient times until now, there have been many who have advocated this, but not a few who have misunderstood it. Longxi (the master referring to himself) will simply point it out to you tonight. The sky is vast, the fields are boundless, the wind blows the grass, and cattle and sheep are seen. Zen monks, do you understand? No? I'll say it again. The water overflows and opens the dike, flowers fall and fill Longxi. Ducks follow the tide and leave, the sun rises with the beautiful rosy clouds.' (Haha, Longxi has not understood it either. Listen to Xinyuan point it out for you. The oriole and the starling, the duke goes out and insults them. The oriole and the starling hop about, the duke is at Ganhou. Oriole, oriole, going to sing and coming to cry. Do you understand? No? I'll say it again. The spring water under the Tianjin Bridge, the prosperous sons above the Tianjin Bridge. Gambling in the market, the family is still rich, in several places revenge is reported, but the body does not die. Do you understand? No? I'll say it again. Empty-handed, holding a hoe, walking, riding a water buffalo. People pass over the bridge, the bridge flows, but the water does not flow. No more than three times, do you understand? If not, then you all definitely have no ears. Since you have no ears, do you have a nose? Can't hear, smell it, you don't even know the smell of shit. Tut!)'
The assembly bowed. The master threw down his staff and got up.
During the evening session, the master said, 'The myriad dharmas return to one, where does the one return to?' Haha, the students also have interest, and the monks also have interest. He flicked his sleeves and returned to his room (eyes like copper bells, mouth like a wooden pestle).
During the evening session, the master said, 'The sentence obtained before the mountain gate, go discuss it in the Zen hall. Once you enter the abbot's room, there's no need to mention it again. Why? Tianxi (the master referring to himself) is unwilling to let you down.'
During the evening session, after a long silence, he said, 'Virtuous ones, I have finished speaking the pure Dharma. Is it pure here? Is it pure here? Keep this matter as it is. The remaining half sheet of paper is left for the people of five hundred years from now.'
䟦尾。(如此說法。舍四大為床座。不足以伸供養。惟有一手裂破。一火焚卻。億萬斯年。永不回頭顧著。稍可可恩耳)僧出作禮畢。擬歸位。師連打三棒。(者個棒。粉骨碎身未足酬。惟有一口濃涎。劈面三唾)維那問。烏龜入水即不問。相逢不相識時如何。師云。分明是個駱駝。進云。但念水草。余無所知。師云。口裡氣聞不得。進云。拈卻貓兒會上樹。未審落花流水歸何處。師云。但聞人賣子。不聞人賣爹 重陽早參。師云。今朝九月九。猢猻上樹賽觔斗。右轉左。左轉右。好手手中呈好手。呵呵。天溪長老不唧𠺕(呵呵。山裡猢猻猶自可。街頭猢猻愁殺人) 早參。師云。水中鹽味。色里膠青。咄。將謂明星是眼睛。通身有口向誰說。挽盡天河洗鐵丁 室中晚參。問答畢。師乃云。阿逸多。笑甚麼。蛇穿耗子窟。普化搖鈴過。嗚呼小子。腳板踏破癢瘡。近火血沾衣。傷鹽傷醋陳年貨。有人道。慈翁老。有茶請喫茶。無茶滾水好。咄。漢仙琴高騎赤鯉。羲之寫字換鵝兒。良久云。歸堂去 六月十九早參。路上紅塵起。江中白浪飛。卓拄杖云。觀音菩薩來也。有眼者近前。無眼者退後。一僧出。作禮畢。擬歸位。師打云。與么不得得與么。良久。卓拄杖云。禮拜歸位。(見個甚麼)真堪笑。與么不得得與么。(䒢
溪口門窄)曼拏羅指地為泉。(支吾不少)胡大頭捶破鐵山。(一場敗闕)若也知去。龍行虎步。如或懵懂。世尊升座默然。阿難遣出比邱。左右顧云。半山廟三天竺。遂以拄杖一齊打散(一場懡㦬) 雪夜晚參。師云。吃苦茶。說淡話。誰管佛法不佛法。馮夷翦破龍溪練。枯柳梅花處處春。咦。月下凍痕生綠井。隔窗玉片飛無影。樹枝風息轉迎寒。寒人如鳥棲未安。日短夜長誰先覺。熒熒殘燭嗚嗚角。咄咄。黃龍三關。香嚴獨腳 冬至早參。師云。冷地里夢見一呆和尚曰。昨夜三更子癸時。楓杉隔塢問松枝。滿天飛雪來何處。寒梅低首笑嘻嘻。他又大叫云。老祖老祖。如今是甚麼時節。大眾說看。傍僧擬答。師便打。僧復出問。生擒猛虎。活捉獰龍人來時如何。師云。官法如爐。進云。忽遇透網金鱗。又作么生。師云。謹慎火燭。進云。驅耕夫牛。奪饑人食。未是向上鉗錘。如何是向上鉗錘。師叱云。揚州客。僧擬議。師云。大眾歸堂 小年晚參。眾集。師舉拄杖云。是我不是。眾茫然。師擲下歸臥室(笑啼俱不敢。始信做人難) 師見病人多逐苦境。乃示云。莫莫莫。病是眾生之良藥。我在俗時。一病幾死。正迷悶中。忽聞鼓吹。始知病源不從他有。遂決志出家云。鼓角分明破毒針。驀然割斷愛情心。死去活來真
【現代漢語翻譯】 現代漢語譯本： 溪口門很窄，（僧人）用手指著曼拏羅（壇城，佛教宇宙模型）說這裡是泉眼。（含糊其辭，說不清楚）胡大頭（指魯莽之人）也能捶破鐵山。（一塌糊塗）如果知道去處，就能像龍行虎步一樣自在。如果還是懵懂無知，就像世尊（釋迦牟尼）升座后一言不發，阿難（釋迦牟尼的弟子）驅逐比丘（出家人）。（僧人）左右顧盼，說半山廟就是三天竺（古印度）。於是用拄杖一齊打散（眾人）。（一片狼藉） 雪夜晚參時，禪師說：『喝苦茶，說閒話，誰管佛法不佛法。馮夷（傳說中的水神）剪破龍溪的絲綢，枯柳和梅花處處都是春天。』咦，月光下冰凍的痕跡在綠井邊顯現，隔著窗戶，像玉片一樣飛舞，沒有影子。樹枝在風停后又開始迎著寒風搖動，寒冷的人像鳥一樣棲息不安。白天短，夜晚長，誰先察覺？微弱的殘燭發出光亮，嗚嗚的號角聲響起。咄咄，黃龍（黃龍慧南禪師）的三關，香嚴（香嚴智閑禪師）的獨腳（公案）。』 冬至早參時，禪師說：『在寒冷的地方夢見一個呆和尚說：『昨夜三更子癸時（半夜），楓樹和杉樹隔著山坳詢問松樹。漫天飛雪從哪裡來？寒梅低著頭嘻嘻地笑。』他又大叫道：『老祖老祖，現在是什麼時節？』大眾說說看。』旁邊一個僧人想要回答，禪師就打了他。僧人又出來問道：『生擒猛虎，活捉獰龍的人來時如何？』禪師說：『官法如爐。』（僧人）進言道：『忽然遇到透網的金鱗（比喻擺脫束縛的人），又該怎麼辦？』禪師說：『謹慎火燭。』（僧人）進言道：『驅趕耕田的農夫和牛，奪走飢餓的人的食物，還不是向上的鉗錘（比喻嚴厲的手段），什麼是向上的鉗錘？』禪師呵斥道：『揚州客（指不相干的人）。』僧人猶豫不決，禪師說：『大眾回禪堂。』 小年晚參時，大眾聚集。禪師舉起拄杖說：『是我不是？』大眾茫然不知所措。禪師把拄杖扔下，回臥室去了。（笑也不敢笑，哭也不敢哭，才相信做人真難。） 禪師看到病人大多追逐痛苦的境界，於是開示說：『莫莫莫（不要這樣）。病是眾生的良藥。我以前在俗家時，曾病得幾次要死。正在迷悶的時候，忽然聽到鼓樂聲，才知道病源不在別處。於是下決心出家。』禪師說：『鼓角分明能破除毒針，一下子割斷愛情的心。死去活來才是真。』
【English Translation】 English version: The entrance to Creek Mouth is narrow. (The monk) points to the Mandala (a cosmic diagram in Buddhism) as the source of the spring. (Mumbling and unclear) Even a reckless person can smash the Iron Mountain. (A complete failure) If you know where to go, you can walk like a dragon and stride like a tiger. If you are still ignorant, it is like the World Honored One (Sakyamuni Buddha) ascending the seat in silence, and Ananda (Buddha's disciple) expelling the Bhikkhus (monks). (The monk) looks around and says that Banshan Temple is the same as Three Indies (ancient India). Then he scatters (everyone) with his staff. (A chaotic scene) During the evening meditation on a snowy night, the Zen master said, 'Drink bitter tea, talk about trivial matters, who cares about Buddhism or not. Feng Yi (the legendary god of water) cuts the silk of Dragon Creek, and withered willows and plum blossoms are everywhere in spring.' Alas, under the moonlight, frozen traces appear by the green well. Through the window, it flies like jade flakes, without a shadow. After the wind stops, the branches start to sway against the cold wind again. Cold people perch like restless birds. The days are short and the nights are long, who notices first? The faint candle emits light, and the horn sounds mournfully. Tut tut, Huanglong's (Huanglong Huinan Zen master) three barriers, Xiangyan's (Xiangyan Zhixian Zen master) one-legged (koan).' During the morning meditation on the Winter Solstice, the Zen master said, 'In a cold place, I dreamed of a dull monk saying, 'Last night at midnight, maples and firs asked pine trees across the valley. Where does the snow come from all over the sky? The winter plum lowers its head and giggles.' Then he shouted, 'Patriarch, Patriarch, what time is it now?' Let everyone say. 'A monk next to him wanted to answer, but the Zen master hit him. The monk came out again and asked, 'What about the person who captures fierce tigers and catches ferocious dragons?' The Zen master said, 'The law of the government is like a furnace.' (The monk) said, 'What if you suddenly encounter a golden scale that slips through the net (a metaphor for someone who breaks free from constraints)?' The Zen master said, 'Be careful with fire.' (The monk) said, 'Driving away the farming farmer and the ox, taking away the food of the hungry, is not an upward hammer (a metaphor for severe means), what is an upward hammer?' The Zen master scolded, 'Yangzhou guest (referring to an irrelevant person).' The monk hesitated, and the Zen master said, 'Everyone return to the meditation hall.' During the evening meditation on the Little New Year, everyone gathered. The Zen master raised his staff and said, 'Is it me or not?' Everyone was at a loss. The Zen master threw down the staff and went back to his room. (Daring not to laugh or cry, one then believes that being a person is truly difficult.) The Zen master saw that most patients pursued the realm of suffering, so he instructed, 'Do not, do not, do not (do not do this). Sickness is a good medicine for sentient beings. When I was a layman, I was sick several times and almost died. While I was confused, I suddenly heard the sound of drums and horns, and then I knew that the source of the disease was not elsewhere.' So he resolved to become a monk. The Zen master said, 'The clear sound of drums and horns can break the poisonous needle, and suddenly cut off the heart of love. Dying and coming back to life is the truth.'
好笑。石頭土塊盡知音。語諸人。識病因。大家割捨夢中身。咄咄。不作維摩詰。文殊何處尋(只消五個字割捨夢中身) 晚參云。紅不成雪。白不成血。等閑一事不分明。苦使從頭皆曲折。(別云。紅不強雪。白不計血。尋常事事甚分明。沾著己躬便曲折)咦。不曲折。大黃體掛穿山甲。天官之大者。不名所生。人官之大者。不名所職。禪和子。吃吃 晚參云。僧家無累。以世界為影柱。上觀先哲。深原道德。下考市流。乃足以羞。禪和子。憑欄莫與禽魚共。水底月明誰得知。咦。有趣有趣。熱鏊猢猻。賣俏俐 大雪早參云。水似青銅鏡。山如碧玉城。廚寒面減色。吟罷滴餘聲。咦。忽燒銀遍野。種玉成田。白初粘。草舍茆檐。好似瑤池宮殿。天天。空庖恰早炊。爨煙遲。瓊英亂灑晨光碎。敲冰煮瀹。茗香園蔬脆。一盞粗飯僧歡喜。人間尚有瓶無米。行腳詩僧得句時。貧家何限淒涼淚。衲子品格。第一要除葛藤。僧護經姑置之案頭。何如 早參云。大眾。破除煩惱。五更鐘鼓木魚聲。因甚又道白鶴飛來迎赤壁。東坡到處便西湖。咦。廣濟縣二十四都李大戶物故 早參云。禪者禪者。前觀音。後勢至。大市以質。小市以劑。咄。往往如斯 早參。彈指云。剝剝剝。(是甚麼)誰錯誰不錯。(苦者苦甜者甜)語不傳於輶
【現代漢語翻譯】 現代漢語譯本： 好笑啊。石頭和土塊都懂得我的心意。告訴你們這些人，要認識到痛苦的根源。大家都要捨棄這如夢一般的身軀。咄！不要去做維摩詰（一位著名的在家菩薩），文殊菩薩（智慧的象徵）又在哪裡尋找呢？（只需五個字：割捨夢中身）
晚參時說：紅色不像雪，白色不像血。一件簡單的事情都不能明白，白白地使得一切從頭開始就充滿曲折。（另一種說法：紅色不強似雪，白色不計較像不像血。尋常的事情都很明白，一旦沾染到自身就變得曲折）咦！不曲折的話，就像大黃的身體掛著穿山甲。天官中最大的，不說他從哪裡來。人官中最大的，不說他負責什麼。禪和子們，吃吧吃吧。
晚參時說：出家人沒有牽累，以世界作為影柱。向上觀察先哲，深入探究道德的根源，向下考察市井百態，才足以感到羞愧。禪和子們，靠著欄桿不要和禽鳥魚類為伍，水底的明月又有誰能知曉呢？咦！有趣有趣，就像在熱鍋上的猢猻，賣弄著小聰明。
大雪時的早參說：水面像青銅鏡一樣，山巒像碧玉堆砌的城池。廚房寒冷，麵條也失去了顏色，吟誦完畢，還有水滴落下的聲音。咦！忽然間，白雪覆蓋了整個原野，就像種玉一樣鋪滿了田地。白雪初降，粘在草舍的茅草屋檐上，好像瑤池（神仙居住的地方）宮殿一般。天天如此。空空的廚房裡恰好可以做早飯，炊煙裊裊升起。潔白的雪花紛紛揚揚，像打碎的晨光。敲開冰塊煮茶，茗茶和園中的蔬菜都很新鮮。一碗粗茶淡飯，僧人們也感到歡喜。人間還有空瓶沒有米的情況。行腳的詩僧得到佳句的時候，貧困人家又有多少淒涼的眼淚啊。衲子的品格，第一就是要去除葛藤（糾纏不清的事物）。《僧護經》姑且放在案頭上，又該如何呢？
早參時說：各位，破除煩惱，就在五更的鐘鼓和木魚聲中。為什麼又說白鶴飛來迎接赤壁（古戰場），蘇東坡（著名詩人）到哪裡都覺得像西湖（著名景點）呢？咦！廣濟縣二十四都的李大戶去世了。
早參時說：禪者啊禪者，前面是觀音菩薩（慈悲的象徵），後面是大勢至菩薩（力量的象徵）。大市場用質量來衡量，小市場用劑量來衡量。咄！往往就是這樣。
早參時，彈指說：剝剝剝！（這是什麼？）誰對誰錯？（苦的就覺得苦，甜的就覺得甜）道理不輕易傳授給輕率的人。
English version: How amusing! Even stones and clods of earth understand my heart. I tell you all, recognize the cause of suffering. Everyone should relinquish this dreamlike body. Tut! Don't try to be Vimalakirti (a famous lay Buddhist), where can Manjusri (symbol of wisdom) be found? (Only five words are needed: relinquish the dreamlike body)
During the evening assembly, it was said: Red is not like snow, white is not like blood. A simple matter cannot be understood, causing everything to be full of twists and turns from the beginning. (Another saying: Red is not stronger than snow, white does not care about resembling blood. Ordinary things are very clear, but once they touch oneself, they become twisted). Eh! If it's not twisted, it's like rhubarb's body hanging a pangolin. The greatest of the heavenly officials does not say where he comes from. The greatest of the human officials does not say what he is responsible for. Zen monks, eat, eat.
During the evening assembly, it was said: Monks have no burdens, they take the world as a shadow pillar. Looking up to observe the wise men of the past, deeply exploring the source of morality, and looking down to examine the ways of the market, is enough to feel ashamed. Zen monks, don't lean on the railing and associate with birds and fish, who can know the bright moon under the water? Eh! Interesting, interesting, like a monkey on a hot pan, showing off its cleverness.
During the morning assembly on a snowy day, it was said: The water is like a bronze mirror, the mountains are like a city made of jade. The kitchen is cold, and the noodles have lost their color. After reciting, there are still drops of water falling. Eh! Suddenly, the white snow covers the entire field, like planting jade filling the fields. The first snow sticks to the thatched eaves of the huts, like the palaces of Yaochi (the place where the immortals live). Every day is like this. The empty kitchen is just right for making breakfast, and the cooking smoke rises slowly. The white snowflakes are falling and scattering, like shattered morning light. Knocking on the ice to boil tea, the tea and the vegetables in the garden are fresh. A bowl of coarse rice and simple food makes the monks happy. There are still cases of empty bottles without rice in the human world. When the wandering poet monk gets a good line, how many sad tears are there in poor families? The character of a monk, the first thing is to remove the kudzu (entangled things). The Samgharaksha Sutra can be put on the table for now, but what should be done?
During the morning assembly, it was said: Everyone, break through the troubles, in the sound of the bells, drums, and wooden fish at the fifth watch. Why do you say that white cranes fly to welcome the Red Cliff (ancient battlefield), and Su Dongpo (famous poet) feels like he is at West Lake (famous scenic spot) wherever he goes? Eh! Li, the wealthy man of the twenty-fourth district of Guangji County, has passed away.
During the morning assembly, it was said: Zen practitioners, oh Zen practitioners, in front is Avalokitesvara (symbol of compassion), behind is Mahasthamaprapta (symbol of power). The big market measures by quality, the small market measures by quantity. Tut! It is often like this.
During the morning assembly, snapping fingers and saying: Pa, pa, pa! (What is this?) Who is right and who is wrong? (The bitter feel bitter, the sweet feel sweet) The truth is not easily taught to the frivolous.
【English Translation】 Modern Chinese translation: 好笑啊。石頭和土塊都懂得我的心意。告訴你們這些人，要認識到痛苦的根源。大家都要捨棄這如夢一般的身軀。咄！不要去做維摩詰（一位著名的在家菩薩），文殊菩薩（智慧的象徵）又在哪裡尋找呢？（只需五個字：割捨夢中身）
晚參時說：紅色不像雪，白色不像血。一件簡單的事情都不能明白，白白地使得一切從頭開始就充滿曲折。（另一種說法：紅色不強似雪，白色不計較像不像血。尋常的事情都很明白，一旦沾染到自身就變得曲折）咦！不曲折的話，就像大黃的身體掛著穿山甲。天官中最大的，不說他從哪裡來。人官中最大的，不說他負責什麼。禪和子們，吃吧吃吧。
晚參時說：出家人沒有牽累，以世界作為影柱。向上觀察先哲，深入探究道德的根源，向下考察市井百態，才足以感到羞愧。禪和子們，靠著欄桿不要和禽鳥魚類為伍，水底的明月又有誰能知曉呢？咦！有趣有趣，就像在熱鍋上的猢猻，賣弄著小聰明。
大雪時的早參說：水面像青銅鏡一樣，山巒像碧玉堆砌的城池。廚房寒冷，麵條也失去了顏色，吟誦完畢，還有水滴落下的聲音。咦！忽然間，白雪覆蓋了整個原野，就像種玉一樣鋪滿了田地。白雪初降，粘在草舍的茅草屋檐上，好像瑤池（神仙居住的地方）宮殿一般。天天如此。空空的廚房裡恰好可以做早飯，炊煙裊裊升起。潔白的雪花紛紛揚揚，像打碎的晨光。敲開冰塊煮茶，茗茶和園中的蔬菜都很新鮮。一碗粗茶淡飯，僧人們也感到歡喜。人間還有空瓶沒有米的情況。行腳的詩僧得到佳句的時候，貧困人家又有多少淒涼的眼淚啊。衲子的品格，第一就是要去除葛藤（糾纏不清的事物）。《僧護經》姑且放在案頭上，又該如何呢？
早參時說：各位，破除煩惱，就在五更的鐘鼓和木魚聲中。為什麼又說白鶴飛來迎接赤壁（古戰場），蘇東坡（著名詩人）到哪裡都覺得像西湖（著名景點）呢？咦！廣濟縣二十四都的李大戶去世了。
早參時說：禪者啊禪者，前面是觀音菩薩（慈悲的象徵），後面是大勢至菩薩（力量的象徵）。大市場用質量來衡量，小市場用劑量來衡量。咄！往往就是這樣。
早參時，彈指說：剝剝剝！（這是什麼？）誰對誰錯？（苦的就覺得苦，甜的就覺得甜）道理不輕易傳授給輕率的人。
軒。地不被乎正朔。(三元收不得四句豈能該)樂樂樂。珠玉碌碌。瓦礫確確。(道得三十棒。道不得三十棒)知藏問。近奉山門請。水上掛燈毬。是何宗旨。師云是你沒造化。進云。待有即向和尚道。師云。前面走底麻子笑你 除夕。維那恭白雲。今日歲暮。大眾乞和尚說法。(何不便與一棒)師云。一年三百六十日。甚麼處去了。眾無對。師喝云。青龍頭上出米石(䒢溪愛說葛藤禪。呵呵。心園恁么道。還有人會得么。莫相孤負好) 元旦早參。問答畢。乃云。老祖山頭。春至臘完。送客偶出戶。看云還倚門。(近來送客日紛紛。看云無一人)說甚麼未生前。咄。草蕪沒平野。(䒢溪終日在里頭輥。不如飽飯禪和。竟似一絲不掛)你要知今日事么。木落見前村。(體露金風何處見。牛背上。鵲巢邊)諸禪人。仔細聽。老祖病多識藥性。憑你說殘臘新春。年新月新日日新。三家村裡舞魁星。竹里聲清急薦取。莫將餿話厭人聽。雞未鳴。風最冷。梅花無數落山城。(好個時節子。只有一人知。且道那一人是誰)拍桌云。無花果不結。無枝果不成。(為甚麼不說根)大笑下座 晚參。問答畢。乃云。洋洋乎。盈耳哉。(盡世界是個活虛空)作者七人知也未。(功之首罪之魁)玉環擊碎令人惜。(彼婦人兮宛作家。我丈夫
【現代漢語翻譯】 現代漢語譯本 軒。正朔（曆法，朝廷頒佈的歷書）沒有普及到所有地方。（三元收不得四句豈能該）快樂啊快樂。珠玉滾動，瓦礫堅硬。（說得對打三十棒，說不對也打三十棒） 知藏問：『最近山門（寺廟）舉行法會，水上掛燈籠，這是什麼宗旨？』 師父說：『是你沒有造化。』 知藏進一步說：『等我明白了再向和尚（指師父）請教。』 師父說：『前面走的麻子在笑你。』 除夕，維那（寺院中負責管理僧眾事務的僧人）恭敬地說：『今天是一年的最後一天，大眾懇請和尚開示佛法。』（為什麼不直接打一棒？） 師父說：『一年三百六十日，都到哪裡去了？』 大眾無言以對。 師父呵斥道：『青龍頭上出米石（䒢溪喜歡說葛藤禪，呵呵。心園這樣說，還有人能明白嗎？不要互相辜負啊）』 元旦早參，問答完畢，師父說：『老祖山頭，春天到了，一年結束。送客偶爾走出屋，看云還倚著門。（近來送客的日子很多，看云的人卻沒有一個）』 說什麼未生前的事？咄！草木荒蕪，沒過平野。（䒢溪終日在這裡打轉，不如讓禪和子吃飽飯，簡直像****） 你們想知道今天的事嗎？木葉凋落，顯露出前面的村莊。（體露金風在哪裡能見到？牛背上，鵲巢邊） 各位禪人，仔細聽著，老祖病多了，懂得藥性。任憑你們說殘臘新春，年新月新，日日都新，三家村裡舞魁星（古代祭祀魁星的舞蹈）。竹林里聲音清脆，趕緊領悟，不要把餿話拿來讓人厭煩。 雞未鳴叫，風最冷，無數梅花飄落在山城。（好一個時節，只有一個人知道。且說那一個人是誰？） 拍桌子說：『無花果不結果，沒有枝條的果實長不成。（為什麼不說根？）』 大笑下座。 晚參，問答完畢，師父說：『多麼盛大啊，盈滿了耳朵！（整個世界就是一個活生生的虛空）』 作者七人知道了嗎？（功之首，罪之魁） 玉環擊碎，令人惋惜！（那婦人真是個能工巧匠，我的丈夫
【English Translation】 English version Xuan. The Zhengshuo (official calendar) is not followed everywhere. (How can 'Three Origins' encompass all four lines?) Happy, happy, happy. Pearls and jade roll around, tiles and pebbles are hard. (If you speak correctly, you get thirty blows; if you speak incorrectly, you also get thirty blows.) Zhizang asked: 'Recently, the mountain gate (temple) held a Dharma assembly, hanging lanterns on the water. What is the purpose of this?' The master said: 'You don't have the good fortune.' Zhizang further said: 'When I understand, I will ask the monk (referring to the master) for guidance.' The master said: 'The pockmarked man walking in front is laughing at you.' On New Year's Eve, the director (Vina, the monk in charge of managing the affairs of the Sangha in the monastery) respectfully said: 'Today is the last day of the year, and the assembly requests the monk to expound the Dharma.' (Why not just give a blow?) The master said: 'Where have the three hundred and sixty days of the year gone?' The assembly was speechless. The master scolded: 'Rice stones come out of the head of the Azure Dragon (Qinglong) (Zhixi likes to speak tangled Chan, haha. Xinyuan said that, does anyone understand? Don't let each other down)' At the morning Zen session on New Year's Day, after the Q&A, the master said: 'At the top of the Old Ancestor Mountain, spring has arrived and the year is over. Sending off guests, I occasionally go out of the house, watching the clouds and leaning on the door. (Recently, there are many days for sending off guests, but not a single person is watching the clouds)' What are you talking about before birth? Tut! The grass is overgrown, covering the plains. (Zhixi is spinning around here all day long, it is better to feed the Chan monks, it is like ****) Do you want to know what is happening today? The leaves fall, revealing the village in front. (Where can you see the golden wind revealing the body? On the back of the ox, by the magpie's nest) All Zen practitioners, listen carefully, the Old Ancestor is sick and knows the properties of medicine. No matter what you say about the end of the year and the beginning of spring, the year is new, the month is new, and every day is new. In the village of three families, dance the Kui Xing (ancient dance to worship Kui Xing). The sound in the bamboo forest is clear, quickly understand it, don't bring stale words to annoy people. The rooster has not crowed, the wind is the coldest, and countless plum blossoms fall on the mountain city. (What a good time, only one person knows. Who is that person?) Slapping the table and saying: 'The fig does not bear fruit, and the fruit without branches cannot grow. (Why not talk about the root?)' Laughing loudly and descending from the seat. At the evening Zen session, after the Q&A, the master said: 'How grand, filling the ears! (The whole world is a living void)' Do the seven authors know? (The head of merit, the head of sin) The jade ring is broken, which is a pity! (That woman is really a craftsman, my husband
也胡首鼠)妙手良工修不得。(釋迦掩關。凈名杜口。自余有甚麼作用處)鎮江客。雙峰山外衣衫赤。帝釋宮中飛檀特。(舉手攀南鬥。回身倚北辰。出頭天外看。始見本來人) 元宵解制。問答畢。師大笑云。禪和子。知不知。燈影里。馬如飛。處處人槌牛鼓皮。普天樂。笑話兒。遍地孩兒眼搭癡。咄咄。老頭子。自己家風不說起。(咄咄。老頭子。自己家風在那裡)喜喜。雨打風吹。破窗無紙。好似人間措大詩。下座 早參云。宗乘演唱。均一句也。今人隨其言。見其句。不見脈。古人會其意。見其脈。不逐句。祖師明其旨。不滯意。不滯句。(不滯即旨也)一通皆通。不執之即妙。執之即不妙。(今人反以執為妙。以不執為不妙)妙妙。見乞兒與美酒。以免破屋之咎。咦。心眼精明。透徹宗旨者。若碗若盂。若瓶若壺。若甕若盎。皆能建天地。兆龜數蓍。破瓦文石。皆能告吉兇。是知萬物天地成理。一物包焉。物物皆包之。各各不相借。會么。風急啼鶯未了。雨來戰蟻方酣。真是真非安在。人間北看成南 早參云。四十二字妙陀羅。泗洲大聖那姓何。老禪客。武功太白。去天三百。孤雲兩角。去天一握。山水險阻。黃金子午。蛇盤烏隴。勢與天通。吽吽。䒢溪見處。不瞞諸公 早參云。德山托缽公案。誰不水底
【現代漢語翻譯】 現代漢語譯本： 也胡首鼠（也胡首鼠：形容猶豫不決，首鼠兩端）！妙手良工也無法修補。（釋迦牟尼閉關，維摩詰默不作聲，除此之外還有什麼用處？）鎮江的僧人，雙峰山外的僧人穿著紅色的僧衣，帝釋宮中飛來檀特（檀特：一種樂器）。（舉手攀摘南斗星，轉身依靠北極星，探出頭在天外看，才見到本來的自己） 元宵節解除禁令，問答完畢。師父大笑說：『禪和子（禪和子：指修禪的人），你們知道嗎？燈影里，馬跑得飛快，到處有人敲打牛皮鼓。普天同樂，真是笑話，遍地的小孩眼神癡呆。咄咄（咄咄：表示驚歎或斥責），老頭子，自己的家風卻不提起。』（咄咄，老頭子，你自己的家風在哪裡？）喜喜，風吹雨打，破窗戶沒有紙，好像人間窮困潦倒的讀書人的詩。 下座。早參時說：『宗乘的演唱，都是一句。現在的人隨著言語，看到句子，卻看不到脈絡。古人領會其中的意思，看到脈絡，卻不拘泥於句子。祖師明白其中的宗旨，不滯留在意思上，也不滯留在句子上。』（不滯留就是宗旨）一通則皆通，不執著就是妙，執著就不妙。（現在的人反而以執著為妙，以不執著為不妙）妙啊妙！見到乞丐和美酒，可以免除房屋破損的災禍。咦！心眼精明，透徹宗旨的人，無論是碗、盂、瓶、壺、甕、盎，都能建立天地。占卜用龜甲和蓍草，破瓦片和有花紋的石頭，都能預告吉兇。由此可知萬物天地都遵循著理，一物包含一切，物物都包含它，各自不互相借用。明白了嗎？風急促地吹著，黃鶯的啼叫還沒有停止，雨來了，螞蟻的戰鬥正酣。真正的真和非在哪裡？人間把北看成南。 早參時說：『四十二字妙陀羅尼（陀羅尼：總持，以短語包含深奧的佛法），泗洲大聖（泗洲大聖：指僧伽，唐代高僧）姓什麼？老禪客，武功太白山，距離天三百里，孤雲兩角，距離天只有一握。山水險峻，黃金子午（黃金子午：指風水寶地），蛇盤烏龍，氣勢與天相通。吽吽（吽：佛教咒語），䒢溪（䒢溪：地名）所見之處，不瞞各位。』 早參時說：『德山（德山：唐代禪師德山宣鑒）托缽的公案，誰不在水底？』
【English Translation】 English version: Ye Hu Shou Shu (Ye Hu Shou Shu: describes being hesitant and indecisive)! Even the most skilled craftsmen cannot repair it. (Shakyamuni closes his door, Vimalakirti remains silent, what other use is there?) The monks of Zhenjiang, the monks outside Shuangfeng Mountain wear red robes, and a Tantra (Tantra: a musical instrument) flies into the palace of Emperor Shitian. (Raise your hand to pick the Southern Dipper star, turn around and lean on the North Star, stick your head out and look outside the sky, only then can you see your original self) The ban is lifted on the Lantern Festival, and the questions and answers are over. The master laughed and said: 'Zen monks, do you know? In the light of the lanterns, the horses run fast, and people are drumming cowhide drums everywhere. The whole world is happy, what a joke, the eyes of children all over the place are dull. Duoduo (Duoduo: expresses exclamation or reprimand), old man, you don't mention your own family style.' (Duoduo, old man, where is your own family style?) Happy, happy, the wind and rain blow, the broken windows have no paper, like the poems of poor scholars in the world. Descend from the seat. Said during the morning meditation: 'The performance of the Zongcheng (Zongcheng: the teachings of a particular Buddhist school) is all one sentence. People now follow the words, see the sentences, but do not see the context. The ancients understood the meaning, saw the context, but were not bound by the sentences. The patriarchs understood the purpose, and did not dwell on the meaning, nor did they dwell on the sentences.' (Not dwelling is the purpose) One understanding leads to all understanding, not being attached is wonderful, being attached is not wonderful. (People now consider attachment to be wonderful, and non-attachment to be not wonderful) Wonderful, wonderful! Seeing beggars and fine wine can avoid the disaster of broken houses. Eh! Those who are clever and understand the purpose thoroughly, whether it is a bowl, a basin, a bottle, a pot, an urn, or an amphora, can build heaven and earth. Divination with tortoise shells and yarrow stalks, broken tiles and patterned stones, can all foretell good and bad luck. From this we know that all things in heaven and earth follow reason, one thing contains everything, and everything contains it, each not borrowing from each other. Do you understand? The wind is blowing urgently, the oriole's cry has not stopped, the rain is coming, and the ants are fighting fiercely. Where is the real truth and falsehood? People in the world see north as south. Said during the morning meditation: 'What is the surname of the great sage of Sizhou (Sizhou Dasheng: refers to Sangha, a eminent monk of the Tang Dynasty), the wonderful Dharani (Dharani: a mantra that encapsulates profound Buddhist teachings) of forty-two characters? Old Zen master, Mount Taibai in Wugong, three hundred miles away from the sky, two corners of solitary clouds, only a handful away from the sky. The mountains and rivers are dangerous, the golden Zi Wu (golden Zi Wu: refers to a Feng Shui treasure land), the snake coils around the black dragon, and the momentum is connected to the sky. Hum Hum (Hum: a Buddhist mantra), what you see in 䒢 Xi (䒢 Xi: place name), I don't hide from you all.' Said during the morning meditation: 'The public case of Deshan (Deshan: Zen master Deshan Xuanjian of the Tang Dynasty) begging for alms, who is not at the bottom of the water?'
看月。末後句。何處尋。咄。翦燭觀機知豹略。掀須擊桌助龍吟。呵呵。瘦竹自搖青夜。暖睡覺聞窗鼠。起和明月小徘徊。獨鶴似人行。雁陣劈空分地。滟滟半池云皺。靜靜一痕檐角。溪頭霜雪舞風枝。落葉動寒燈。部伍不齊鐵馬。打一拂 起七早參云。夫出世至此時。笑啼俱不敢。論道于末劫。邪正遞相嘲。古亦有之。蔡中郎以反舌為蝦蟆。淮南子以砌蛩為蠛蠓。高子明以干鵲為蟋蟀。文人誤謬。自古為然。何獨於今禪者。比聞有讀維摩經。(甚麼處是維摩經)至天女轉男。(元來是者個公案)今時有錯解者曰。與倩女離魂一般。又有云。不過弄鬼眼睛也。又有云。者是如來禪。又有云。不合三元三要宗旨。又有云。與唸佛者誰不相似。又有云。不是巖頭末後句。又有云。豈有男身變女人之理。又有云。恰是竹篦子相似。(果然耐啖啄)大眾。南風靜兮北風興。吹不了兮紙錢灰冷。吹不了兮古戌煙橫。吹不了兮酒旗葉葉江邊影。吹不了兮野燒痕青。吹不了兮人悲客路斜陽艇。吹不了兮鬼哭沙場夜雨磷。更有一般吹不了。(住住)子規啼血月微腥。咄咄。山茗滿斟魑魅舞。百場三萬六千丁 晚參云。彌勒放下布袋。迦葉難䭾。生者以壽。死者以葬。城郭以固。三軍以強。千金之子不騎衡。古人曰。汝等諸人。儘是噇酒
【現代漢語翻譯】 現代漢語譯本 看月。末後句。何處尋？咄！ （點評：）如同剪燭觀察時機一樣瞭解豹子的習性，像掀動鬍鬚、敲擊桌子一樣幫助龍吟。 呵呵。瘦竹在青夜中獨自搖曳，在溫暖的睡眠中聽到窗邊的老鼠聲，起身與明月一同小徘徊。孤鶴像人一樣行走，雁陣在空中分開地盤，水面上波光粼粼，一半是池塘一半是云的倒影，靜靜地，屋檐的角落劃出一道痕跡。溪邊的霜雪在風中舞動樹枝，落葉飄動，寒燈搖曳。隊伍不整齊，鐵馬奔騰。打一下拂塵，起個大早參云。 大丈夫出世到了這個時候，笑和哭都不敢。在末劫之時談論佛法，邪與正互相嘲笑。古時候也有這樣的事。蔡邕（蔡中郎）把反舌鳥誤認為蝦蟆（青蛙），《淮南子》把蟋蟀誤認為蠛蠓（小飛蟲），高子明把喜鵲誤認為蟋蟀。文人的錯誤，自古以來就是這樣，為什麼只有今天的禪者才這樣呢？ 近來聽說有人讀《維摩詰經》（Vimalakirti Sutra）（什麼地方是《維摩詰經》？），讀到天女轉男（天女變為男子）（原來是這個公案）。現在有人錯誤地理解說，和《倩女離魂》的故事一樣。又有人說，不過是弄鬼的眼睛罷了。又有人說，這是如來禪（Tathagata Zen）。又有人說，不符合三元三要的宗旨。又有人說，和唸佛的人誰不相似？又有人說，不是巖頭（Yantou Quanhuo）的末後句。又有人說，哪有男身變成女人的道理？又有人說，恰似竹篦子（用來警策的竹板）相似。（果然耐得住啄） 大眾！南風靜止，北風興起，吹不盡紙錢的灰燼寒冷，吹不盡古老邊塞的煙霧瀰漫，吹不盡酒旗在江邊飄動，吹不盡野火燒過的痕跡青青，吹不盡人悲傷地走在斜陽下的船上，吹不盡鬼在沙場夜雨中哭泣的磷火。還有一種吹不盡的。（住住！）杜鵑啼血，月亮微腥。 咄咄！山茶滿斟，魑魅魍魎起舞，百場三萬六千丁。 晚參時說，彌勒（Maitreya）放下布袋，迦葉（Mahakasyapa）難以承擔。生者以長壽爲念，死者以安葬為重，城郭要堅固，軍隊要強大。千金之子不騎衡（不從事低賤的職業）。古人說，你們這些人，都是喝酒的。
【English Translation】 English version Looking at the moon. Where to find the final phrase? Tut! (Commentary:) Like observing the opportunity while trimming the candle to understand the leopard's habits, like lifting the beard and hitting the table to assist the dragon's roar. Hehe. The slender bamboo sways alone in the green night, hearing the sound of mice by the window in warm sleep, getting up and wandering with the bright moon. The solitary crane walks like a person, the geese formation splits the ground in the air, the water surface is sparkling, half is the pond and half is the reflection of the clouds, quietly, the corner of the eaves draws a trace. The frost and snow by the stream dance the branches in the wind, the fallen leaves flutter, and the cold lamp flickers. The ranks are uneven, and the iron horses gallop. Flick the dust, get up early to consult the clouds. A great man is born into this world, and he dares not laugh or cry at this time. Talking about the Dharma at the end of the kalpa, evil and righteousness ridicule each other. There were such things in ancient times. Cai Yong (Cai Zhonglang) mistakenly regarded the reed parrotbill as a toad, 'Huainanzi' mistakenly regarded the cricket as a midge, and Gao Ziming mistakenly regarded the magpie as a cricket. The mistakes of literati have been like this since ancient times, why are only today's Zen practitioners like this? Recently, I heard that someone was reading the 'Vimalakirti Sutra' (What place is the 'Vimalakirti Sutra'?), reading to the point where the goddess turns into a man (Originally, it was this case). Now some people mistakenly understand it as being like the story of 'Qian Nv Li Hun'. Others say that it is just the eyes of ghosts. Others say that this is Tathagata Zen. Others say that it does not conform to the purpose of the Three Origins and Three Essentials. Others say, who is not similar to those who recite the Buddha? Others say that it is not Yantou Quanhuo's final phrase. Others say, how can there be a reason for a man's body to turn into a woman? Others say that it is just like a bamboo spatula (a bamboo board used for warning). (It really can withstand pecking) Everyone! The south wind is still, the north wind is rising, the ashes of paper money cannot be blown away, the cold, the smoke of the ancient frontier is diffuse, the wine flags are fluttering by the river, the traces of the wildfire are green, people sadly walk on the boat in the setting sun, and the ghosts cry in the phosphorus fire in the night rain on the battlefield. There is another kind that cannot be blown away. (Stop! Stop!) The cuckoo cries blood, and the moon is slightly fishy. Tut! Camellia is full, demons and ghosts dance, hundreds of games, thirty-six thousand dings. During the evening meditation, Maitreya (Mile) put down the cloth bag, and Mahakasyapa (Jiaye) found it difficult to bear. The living cherish longevity, and the dead value burial, the city walls must be strong, and the army must be strong. The son of a thousand gold does not ride a balance (does not engage in lowly occupations). The ancients said, you people are all drinkers.
糟漢。與么行腳。何處有今日。眾禪。契欲不出納。以湮其源。空堂幽幽。有桔有莞。松下圍棋。松子每隨棋子落。當得么。(聚百毒於一器。你試伸手拈出一個不毒底來看)知藏擬作禮師連棒打出。(三十年後聽淆訛。十萬八千未是遠)僧問。承聞和尚有偈。西溪之西。畢竟甚麼所在。師云。你者癩子。進云。學人普天之下都走過。總不曾見有個人。師云。廣濟縣去 早參云。撫心自惜。觸物生感。禪和子。春風天上來。滿城紅與紫。如何朝暮間。飄落如流水。維那問。兩度上名。未審落在那裡。師云。將直袋盛著。進云。塵中人自老。天際月常明。師云。多費閑錢。雲水堂寮主問。水出高原即不問。竹竿頭上禮西方。意作么生。師云。兩個聾子講得好不熱鬧。進云。邛州多出九節杖。悔𢹂書劍謁將軍。師云。叫做一段極希罕的新聞 七月十四晚參云。萬物欣交得。江山間自知。說甚麼終日嗥而嗌不嗄。終日視而目不瞚。終日握而手不倪。我憶南湖秋。西山暮云起。擊桌云。大眾。幾時自恣。知客問。菩提心作么生髮。師云煩惱。進云。學人不知落處。師云歡喜。進云。明知向上事。學人因甚麼不會。師云。十言十當 早參云。衲僧家發言吐氣。直須脫俗。理要深而遠大。旨要切而明著。句要煉而顯喻。有意無意間
【現代漢語翻譯】 現代漢語譯本 糟漢。這樣行腳雲遊，哪裡會有今天？各位禪者，要做到契合而不顯露，以此來使源頭隱沒。空曠的禪堂幽靜深遠，有桔子也有莞草。松樹下有人下圍棋，松子常常隨著棋子落下。能領會嗎？（把各種毒物聚集在一個器皿里，你試著伸手拈出一個不帶毒的來看看）知藏想要行禮，師父就連忙用棒子打出去。（三十年後才能分辨真假，十萬八千里也不算遠） 有僧人問：『聽說和尚您有偈語，西溪之西，究竟是什麼地方？』師父說：『你這癩子。』僧人進言：『學人我普天之下都走遍了，總不曾見過有這個人。』師父說：『去廣濟縣吧。』 早參時說：『撫摸著心口自我憐惜，接觸外物就產生感觸。各位禪和子，春風從天上而來，滿城都是紅色和紫色。可是如何朝夕之間，就飄落得像流水一樣呢？』維那問：『兩次登上功名榜，不知道最終落在哪裡？』師父說：『用直裰（僧人穿的一種長方形的袋子）盛著。』僧人進言：『塵世中的人自然會老去，天上的月亮卻永遠明亮。』師父說：『多費閑錢。』 雲水堂寮主問：『水從高原流出暫且不問，竹竿頭上禮拜西方，是什麼意思？』師父說：『兩個聾子講得好不熱鬧。』僧人進言：『邛州多出產九節杖，後悔帶著書劍去拜見將軍。』師父說：『這可算是一段極其稀罕的新聞。』 七月十四晚參時說：『萬物欣欣向榮地相互交融，江山自然知道。說什麼終日號叫而嗓子不啞，終日觀看而眼睛不眨，終日握持而手不斜。我回憶起南湖的秋天，西山的傍晚升起雲霞。』師父敲擊桌子說：『各位，什麼時候自恣（佛教用語，指僧眾在每年雨季安居結束時，互相檢舉過失）？』知客問：『菩提心（bódhicitta, 覺悟之心）要怎麼發？』師父說：『煩惱。』僧人進言：『學人不知道落腳之處。』師父說：『歡喜。』僧人進言：『明明知道向上之事，學人為什麼不會？』師父說：『十句話十句都對。』 早參時說：『衲僧家（指僧人）的發言吐氣，必須脫離世俗。道理要深刻而遠大，宗旨要切實而明顯，語句要精煉而顯而易見。』有意無意之間。
【English Translation】 English version Old fellow. Wandering around like this, how could there be today? All you Chan practitioners, to be in accord without revealing, thereby obscuring the source. The empty hall is deep and quiet, with oranges and wan grass. Under the pine tree, someone is playing Go, pine cones often fall with the Go pieces. Can you understand? (Gather all poisons in one vessel, try to pick out one that is not poisonous to see) The Zangzhi (name of a monk) intended to make a bow, the master immediately struck him out with a stick. (After thirty years, you can distinguish right from wrong, one hundred and eight thousand is not far) A monk asked: 'I heard that the master has a verse, west of Xixi (name of a place), what exactly is that place?' The master said: 'You leper.' The monk continued: 'This student has traveled all over the world, but has never seen such a person.' The master said: 'Go to Guangji County.' At the morning assembly, he said: 'Stroking my heart, I pity myself, and I feel touched when I come into contact with external things. Chan practitioners, the spring breeze comes from the sky, the whole city is red and purple. But how can it fall like flowing water between morning and evening?' The director asked: 'Twice on the list of fame, I don't know where it will eventually fall?' The master said: 'Put it in a zhiduo (a kind of rectangular bag worn by monks).' The monk continued: 'People in the dust will naturally grow old, but the moon in the sky is always bright.' The master said: 'Waste of idle money.' The head of the Yunshuitang (Cloud and Water Hall) asked: 'I won't ask about the water flowing from the plateau, but what does it mean to worship the West on the top of a bamboo pole?' The master said: 'Two deaf people are talking so lively.' The monk continued: 'Qiongzhou (name of a place) produces many nine-section staffs, regretting bringing books and swords to visit the general.' The master said: 'This can be regarded as an extremely rare piece of news.' At the evening assembly on July 14th, he said: 'All things are happily intertwined, and the rivers and mountains naturally know. What is said about howling all day without a hoarse voice, watching all day without blinking, holding all day without a crooked hand. I remember the autumn of Nanhu (name of a lake), and the evening clouds rising in the western mountains.' The master struck the table and said: 'Everyone, when is the self-indulgence (Buddhist term, referring to the monks inspecting each other's faults at the end of the annual rainy season retreat)?' The receptionist asked: 'How to generate Bodhicitta (bódhicitta, the mind of enlightenment)?' The master said: 'Trouble.' The monk continued: 'This student does not know where to settle down.' The master said: 'Joy.' The monk continued: 'Knowing clearly about the upward matter, why can't this student understand?' The master said: 'Ten words are all correct.' At the morning assembly, he said: 'The words and breath of a monk must be detached from the world. The principle should be profound and far-reaching, the purpose should be practical and clear, and the sentences should be refined and obvious.' Intentionally or unintentionally.
。逗露本地風光。使人見聞。有所感悟。方極其妙。大眾。觸石而出。膚寸而合。不崇朝而遍雨乎天下者。泰山之云。諸禪德。覺華定自在王如來。如何念。自代云。宜興壺落水。又問。鵲巢避歲。燕伏戊己。雞有專棲之雄。蟻有兼弱之智。出家兒向那裡爭勝。自代云。青州人彈指。又問。曾將天補缺。不禁他移陵。棒喝交馳時。作么生會。自代云。出生臺石蓮花(代語神似雲門) 晚參問答畢。乃云。縮卻頸。伸出手。昔日世尊拈花。今晚外揚家醜。今年是壬寅。去歲是辛丑。天寒人寒時。月下牛如狗。老虎吼。爬當走。道甚麼云綻綻。路相同。湖南有。湖北有。山東茄。山西韭。咄。草里猢猻打觔斗。維那問。學人大用現前時。和尚作么生。師云。一字不差。進云。莫是布袋里豬頭也未。師云。為何吃者樣東西。進云。老人言盡。龜哥眼赤。師云。黃梅縣地方 四月八早參。云。今日聖誕良辰。洛伽石叫曰。黃鸝莫作藏身處。一入柳絲遣不開。漢陽江應曰。楚云一夜真堪賦。華頂峰道。佛國何年入望來。泰安山問。天下英雄今孰是。陳摶谷答。大聲空自聚如雷。老祖各供白水一杯。淡薄淡薄。莫怪莫怪。侍者出禮拜。師便打 早參云。大眾。道眼若明。才脫窠臼。接物應機。如鐘待叩。咦。千萬關山道。平分南與
【現代漢語翻譯】 現代漢語譯本 展現當地的風土人情，使人見聞之後，有所感悟，才算達到了極致的妙處。各位禪師，就像云從石頭縫裡涌出，細小的水滴匯聚在一起，不用一早上就能普降天下，這就像泰山上的云一樣。各位禪德，覺華定自在王如來（佛名），該如何去念誦？我來替你們說：宜興的茶壺正在落水。又問：喜鵲築巢是爲了躲避歲星，燕子躲避戊己日，雞有專門棲息的雄雞，螞蟻有兼併弱者的智慧，出家人應該在哪裡爭強好勝？我來替你們說：青州人彈指。又問：曾經將天補好，卻無法阻止他遷移陵墓。棒喝交加的時候，該如何領會？我來替你們說：出生臺上的石頭蓮花（這句話很像雲門宗的風格）。 晚參問答完畢后，於是說：縮起脖子，伸出手。過去世尊拈花微笑，今晚我來外揚家醜。今年是壬寅年（2022年），去年是辛丑年（2021年）。天寒人也寒冷的時候，月光下的牛看起來像狗。老虎吼叫，快跑啊。說什麼云綻綻，路相同。湖南有，湖北有，山東茄子，山西韭菜。咄！草叢裡的猴子翻跟頭。維那問：學人真正用功的時候，和尚您會怎麼做？師父說：一字不差。維那又問：莫非是布袋里的豬頭嗎？師父說：為什麼要吃這樣的東西？維那說：老人言盡，烏龜的眼睛都紅了。師父說：這是黃梅縣的地方。 四月初八早參，說：今天是佛誕良辰。洛伽山上的石頭叫道：黃鸝不要在這裡藏身，一旦進入柳條就難以脫身。漢陽江應和道：楚地的云一夜之間真值得賦詩。華頂峰說：什麼時候才能進入佛國？泰安山問：天下英雄現在是誰？陳摶谷回答：大聲聚集也只是空雷。老祖們各自供奉一杯白水，清淡啊清淡，不要奇怪，不要奇怪。侍者出來禮拜，師父就打。 早參說：各位，道眼如果明亮，才能脫離窠臼。接物應機，就像鐘等待敲擊。咦！千萬關山道，平分南與北。
【English Translation】 English version Showing the local customs and scenery, so that people can have some insights after seeing and hearing, then it is the ultimate wonderfulness. All of you Chan practitioners, just like clouds gushing out of the cracks in the stones, and small drops of water gathering together, it can rain all over the world in less than a morning, just like the clouds on Mount Tai. All of you Chan practitioners, how should we recite the name of Juewah Ding Zizai Wang Tathagata (name of a Buddha)? I will say it for you: the Yixing teapot is dripping water. Someone asked again: Magpies build nests to avoid the planet Jupiter, swallows avoid the Wuji days, chickens have roosters that specialize in roosting, and ants have the wisdom to annex the weak. Where should monks and nuns compete for strength? I will say it for you: people from Qingzhou snap their fingers. Someone asked again: Once the sky was repaired, but he could not prevent him from moving the mausoleum. When the stick and shout intersect, how should one understand? I will say it for you: the stone lotus on the birth platform (this sentence is very similar to the style of the Yunmen School). After the evening meditation questions and answers were over, he said: Shrink your neck and stretch out your hand. In the past, the World Honored One smiled while holding a flower, and tonight I will expose my family's ugliness. This year is the Renyin year (2022), and last year was the Xin Chou year (2021). When the weather is cold and people are cold, the cow under the moonlight looks like a dog. The tiger roars, run away. What are you talking about, 'clouds blooming', 'the roads are the same'. Hunan has it, Hubei has it, Shandong eggplant, Shanxi leek. Tut! The monkey in the grass somersaults. The supervisor asked: When the student's great use is present, what will the abbot do? The master said: Not a word is wrong. The supervisor asked again: Could it be a pig's head in a bag? The master said: Why eat such a thing? The supervisor said: The old man has said everything, and the turtle's eyes are red. The master said: This is the place of Huangmei County. On the morning of the eighth day of the fourth month, he said: Today is the auspicious day of the Buddha's birth. The stone on Mount Luojia shouted: The oriole should not hide here, once it enters the willow branches, it is difficult to escape. The Han River in Hanyang responded: The clouds of Chu are really worth writing poetry about overnight. Huading Peak said: When will I be able to enter the Buddha's land? Mount Tai'an asked: Who is the hero of the world now? Chen Tuan Gu replied: Loud noises gathering are just empty thunder. The ancestors each offer a cup of white water, light, light, don't be surprised, don't be surprised. The attendant came out to worship, and the master hit him. The morning meditation said: Everyone, if the eye of the Tao is bright, you can get rid of the rut. Receiving things and responding to opportunities is like a bell waiting to be struck. Hey! Thousands of mountains and rivers, divide the south and the north equally.
北。觸目古人思。時憑最高閣。錯。自知老祖癡。見笑水潦鶴。昔有牛頭會下僧。參破灶墮和尚。繞一匝出去公案。會么。良久云。新月娟娟。夜寒風靜山銜鬥。起來搔首。雪裡梅橫瘦。好個霜天。閑卻三臺手。君知否。古人去後。思念濃如酒。說與行腳人。左掌中書右 早參云。大眾。一左一右。雖過於中而在中之庭。一前一卻。雖不及於中而在中之皇。世人好盡而遠於中。遠於中。則必窘于邊幅。必觸于巖牆。必墮于坑塹。誰道本施土緣第一。僧問。和尚。古人為甚麼走入水牯牛隊里。師云。你眉動眼動作甚麼。進云。消得龍王多少風。又作么生。師云。審戒時你須盡情發露。進云。說夢老瞿曇。何處覓軌跡。師云。低頭持咒去 晚參。僧問。各自檢點。總成顛倒時如何。師云。上座不見甚麼。進云。十里大王。五褲蘇途遠近如。師云。買賣不相當。進云。七佛已前事。為甚麼學人不會。師云。第八句曲山。第九林屋山。進云。因何三年不吃飯。目前無饑人。師云。官吏有坐位。進云。眼不掛戶。意不停元時。如何趣向。師云。軍器局副使袁應華。僧拂袖出。師笑云。大眾。七佛已前事。四顧何茫茫。總成顛倒時。禪客不見甚麼。呵呵。宗乘之建。衲子惟智。守位謹常。非明正眼。故先聖之行腳。入則訊其旨。出
【現代漢語翻譯】 現代漢語譯本 北。觸目所及皆是古人遺蹟，令人思緒萬千。我時常登上最高的樓閣，心中感慨萬千。或許有人覺得我這老和尚很癡傻，被水鳥嘲笑。過去牛頭山法融禪師門下有僧人，參透了灶墮和尚的公案，繞了一圈就離開了。你們明白這其中的道理嗎？（停頓良久）新月清麗，夜裡寒冷，風也靜止，山巒與星斗相接。起身搔頭，雪中的梅花顯得清瘦。多麼美好的霜天，可惜三臺星官也無用武之地。你們知道嗎？古人離去之後，對他們的思念就像濃烈的酒一樣。告訴那些雲遊四方的人，左手掌管中書，右手掌管機要。 早參時說：各位，一左一右，雖然超過了中，但卻在中庭之中；一前一後，雖然不及於中，但卻在中皇之中。世人喜歡窮盡事物，反而遠離了中道。遠離中道，就必然會陷入困境，必然會撞到墻壁，必然會掉入坑裡。誰說最初的佈施和因緣是最重要的呢？ 有僧人問：和尚，古人為什麼會走入水牛群中？ 師父說：你眉毛動眼睛動做什麼？ 僧人進一步問：消受了龍王多少風？又該如何是好？ 師父說：審戒時你必須盡情發露。 僧人說：說夢的老瞿曇（釋迦牟尼），到哪裡去尋找他的軌跡？ 師父說：低頭持咒去吧。 晚參時，有僧人問：各自檢查反省，如果完全顛倒錯亂時該怎麼辦？ 師父說：上座你沒看見什麼嗎？ 僧人進一步問：十里大王，五褲蘇途，遠近如何？ 師父說：買賣不相當。 僧人進一步問：七佛（過去七佛）以前的事情，為什麼學人不能領會？ 師父說：第八句是曲山，第九句是林屋山。 僧人進一步問：為什麼三年不吃飯，眼前卻沒有飢餓的人？ 師父說：官吏有座位。 僧人進一步問：眼睛不掛在門上，意念不停留在原來的地方時，該如何趣向？ 師父說：軍器局副使袁應華。 僧人拂袖而去。 師父笑著說：各位，七佛以前的事情，四顧茫茫。如果完全顛倒錯亂時，禪客什麼也看不見。 呵呵。宗乘的建立，需要衲子的智慧。 守住本位，謹慎行事，不是明眼人做不到。 所以先聖的行腳，進入則詢問其宗旨，出去
【English Translation】 English version North. The sights evoke thoughts of the ancients. I often rely on the highest pavilion. Wrong. I know myself to be a foolish old monk, laughed at by the water birds. In the past, there was a monk under Niutou Farong (Niutou Farong: a Chan Buddhist monk), who penetrated the case of Zao Duo (Zao Duo: a Chan Buddhist monk) and went out after circling once. Do you understand? (A long pause) The new moon is beautiful, the night is cold, the wind is still, and the mountains connect with the stars. I get up and scratch my head. The plum blossoms in the snow appear slender. What a beautiful frosty day, but the Three Terraces (Three Terraces: a constellation) have no use. Do you know? After the ancients left, the longing for them is as strong as wine. Tell the wandering monks, the left hand governs the Zhongshu (Zhongshu: the Secretariat), and the right hand governs the essentials. At the morning assembly, the master said: Everyone, one left and one right, although exceeding the middle, is in the middle courtyard; one forward and one backward, although not reaching the middle, is in the middle emperor. People like to exhaust things, but they are far from the middle way. Being far from the middle, they will inevitably be in trouble, inevitably hit the wall, and inevitably fall into the pit. Who says that the first giving and karma are the most important? A monk asked: Master, why did the ancients walk into the water buffalo herd? The master said: What are you doing with your eyebrows and eyes moving? The monk further asked: How much wind did the Dragon King (Dragon King: a deity believed to control weather) enjoy? And what should be done? The master said: When examining the precepts, you must fully reveal them. The monk said: The dreaming old Gautama (Gautama: another name for Buddha), where can his traces be found? The master said: Lower your head and chant mantras. At the evening assembly, a monk asked: How should we deal with it when we examine ourselves and find everything is completely reversed and confused? The master said: Venerable, don't you see anything? The monk further asked: The Ten Li King, the Wu Ku Su Tu, how far or near are they? The master said: The trade is not suitable. The monk further asked: The matter before the Seven Buddhas (Seven Buddhas: the past seven Buddhas), why can't the students understand? The master said: The eighth sentence is Qu Mountain, and the ninth sentence is Linwu Mountain. The monk further asked: Why don't you eat for three years, but there are no hungry people in front of you? The master said: Officials have seats. The monk further asked: When the eyes are not hung on the door and the mind does not stay in the original place, how should we proceed? The master said: Yuan Yinghua, the deputy envoy of the Military Equipment Bureau. The monk flicked his sleeves and left. The master laughed and said: Everyone, the matter before the Seven Buddhas, looking around is vast. If everything is completely reversed and confused, the Chan practitioners see nothing. Haha. The establishment of the sect requires the wisdom of the monks. Keeping one's position and acting cautiously cannot be done by those without clear eyes. Therefore, the pilgrimage of the ancient sages, entering, they ask about its purpose, and going out
則承其法。居則思其道。你要知十里大王。五褲蘇途遠近知么。買賣要相當。眼不掛戶。意不停元時。茍利后賢。不顧其身。上下用成。故昭祖德。莫道三年不吃飯。目前無饑人。好。見月十五圓。見缺十六始。誰雲芝草無根。醴泉無源矣(如風之蓬蓬然而起。如山之迤迤然而止) 晚參云。誰令白日晚。坐使遠山青。山何為兮高高。水奚為兮深深。塢西冷。垂虹亭。龍拖急雨長橋過。帶累老祖聽事不真 晚參云。天之顯經隱權。前德而後形。好笑錯過溪邊日已斜。人間五百年。兜率一晝夜。咦。浮雲隨風。凌亂四野。諸禪子。仰天悲歌。罷罷。提多迦尊者 晚參云。物扃于所甘。人扃于所守。為何盤龍明鏡餉秦嘉。辟惡生香贈韓壽。周脫邱。遮莫牛。正月初十夜如晝。說甚麼蘇州有。常州有 早參云。盡道今朝是冬至。為甚麼須菩提涕淚悲泣。迦葉尊者只管冷笑。大眾。記得么。孟子見梁惠王。僧問。易開終始口。難保歲寒心。和尚又作么生。師云。千世不修。生在貴州。進云。荊三汴四作么生。師云。貞節祠南石判官。進云。舉則易。答則難。如何到得和尚田地。師云。麻城鹽客識阇黎 晚參。問異類中行。紹隆聖種底。向甚麼處行履。師云。那有此理。進云。耳聽不聞。眼看不見。七手八腳。三頭兩面。師云。
【現代漢語翻譯】 現代漢語譯本 則繼承他的法則。居住時就思考他的道。你要知道十里大王（指有權勢的人），五褲蘇途（一種地名或路線）遠近都知道嗎？買賣要公平相當，眼睛不要被門戶所侷限，心思不要停留在元時（元朝，公元1271年-1368年）。如果對後世賢人有利，就不顧惜自身。上下齊心協力，所以彰顯祖先的德行。不要說三年不吃飯，眼前就沒有飢餓的人。好啊！看到月亮十五就圓滿，看到殘缺十六才開始。誰說芝草沒有根，醴泉沒有源頭呢！（像風一樣蓬勃地興起，像山一樣綿延地停止） 晚參時說：是誰讓白日變得遲暮，使得遠山呈現青色？山為何高高聳立，水為何深深流淌？塢西冷，垂虹亭。龍拖著急雨，長橋橫跨而過，連累老祖聽事都聽不真切。 晚參時說：天道顯現的是經，隱藏的是權，先有德行而後才有形體。可笑的是錯過了溪邊的夕陽西下，人間五百年，兜率天（欲界天之一，彌勒菩薩的凈土）才過了一晝夜。咦！浮雲隨著風，凌亂地飄散在四野。各位禪子，仰天悲歌，算了吧！提多迦尊者（禪宗祖師之一） 晚參時說：萬物被它們所喜愛的束縛，人被他們所守護的束縛。為何用盤龍明鏡送給秦嘉（東漢人，以其妻徐淑的忠貞而聞名），用辟惡生香贈送給韓壽（西晉人，以其俊美和與賈充之女私通而聞名）？周脫邱，遮莫牛。正月初十的夜晚如同白晝，說什麼蘇州有，常州有。 早參時說：都說今天是冬至，為什麼須菩提（佛陀的十大弟子之一，解空第一）涕淚悲泣，迦葉尊者（佛陀的十大弟子之一，頭陀第一）只管冷笑？各位，記得嗎？孟子拜見梁惠王（戰國時期魏國的君主）。僧人問：容易開口說開始和結束，難以保持歲寒時的心。和尚您又怎麼說？師父說：千世不修，生在貴州。僧人進言：荊州三年，汴州四年，這是怎麼回事？師父說：貞節祠南面的石判官。僧人進言：舉例容易，回答困難，如何才能到達和尚您的境界？師父說：麻城的鹽客認識阇黎（僧人）。 晚參時，有人問：在異類中行走，紹隆聖種的人，向什麼地方行進？師父說：哪有這個道理。僧人進言：耳朵聽不到，眼睛看不到，七手八腳，三頭兩面。師父說：
【English Translation】 English version Then inherit his law. When dwelling, contemplate his Dao. Do you know the Ten Mile King (referring to a powerful person), do you know whether the Wu Ku Su Tu (a place name or route) is near or far? Buying and selling should be fair and equal, eyes should not be limited by the door, and the mind should not dwell on the Yuan time (Yuan Dynasty, 1271-1368 AD). If it benefits later sages, then do not care for oneself. When superiors and subordinates work together, the virtues of the ancestors are manifested. Do not say that if you do not eat for three years, there will be no hungry people before your eyes. Good! Seeing the moon on the fifteenth, it is full, and seeing the missing part, it begins on the sixteenth. Who says that the Ganoderma (芝草) has no roots, and the sweet spring (醴泉) has no source! (Like the wind rising vigorously, like the mountain stopping gently) Evening meditation said: Who makes the white day late, making the distant mountains appear green? Why does the mountain stand tall, and why does the water flow deep? Wu Xi Leng, Rainbow Pavilion. The dragon drags the heavy rain, and the long bridge crosses over, causing the old ancestor to not hear the matter clearly. Evening meditation said: What is revealed by the Dao of Heaven is the warp, and what is hidden is the weft; first there is virtue, and then there is form. It is laughable to miss the setting sun by the stream, five hundred years in the human world is only one day and night in Tushita Heaven (one of the heavens in the desire realm, the pure land of Maitreya Bodhisattva). Alas! Floating clouds follow the wind, scattered disorderly in the wilderness. All you Chan practitioners, sing a sad song to the sky, let it be! Venerable Dhitika (提多迦尊者, one of the Zen patriarchs) Evening meditation said: Things are bound by what they like, and people are bound by what they guard. Why send a coiling dragon mirror to Qin Jia (秦嘉, a man of the Eastern Han Dynasty, known for the loyalty of his wife Xu Shu), and send evil-repelling incense to Han Shou (韓壽, a man of the Western Jin Dynasty, known for his handsome appearance and affair with Jia Chong's daughter)? Zhou Tuo Qiu, Zhe Mo Niu. The tenth night of the first lunar month is like daytime, saying what Suzhou has, and Changzhou has. Morning meditation said: Everyone says that today is the winter solstice, why does Subhuti (須菩提, one of the Buddha's ten great disciples, foremost in understanding emptiness) weep bitterly, and Venerable Kashyapa (迦葉尊者, one of the Buddha's ten great disciples, foremost in ascetic practices) only sneer? Everyone, remember? Mencius met King Hui of Liang (梁惠王, the monarch of the state of Wei during the Warring States period). A monk asked: It is easy to open your mouth to say the beginning and the end, but it is difficult to keep the heart in the cold season. What does the monk say? The master said: Not cultivating for thousands of lifetimes, born in Guizhou. The monk said: Three years in Jingzhou, four years in Bianzhou, what is this about? The master said: The stone judge south of the Chastity Shrine. The monk said: It is easy to give an example, but it is difficult to answer. How can one reach the realm of the monk? The master said: The salt merchant of Macheng knows the Shramana (沙門, a monk). During the evening meditation, someone asked: Walking among different kinds, where do those who continue the holy lineage walk? The master said: There is no such reason. The monk said: The ears cannot hear, the eyes cannot see, seven hands and eight feet, three heads and two faces. The master said:
莫進當鋪。進云。香嚴悟處。不在擊竹。俱胝得處。不在指頭。未審在甚麼處。師云。快去叫菜頭來。知藏問。當初未欲成相別。恐誤同參一首詩。可是到家句否。師云。快快搶行李。進云。既是聖僧。為何頭上有漏。師云。幾更時候起火。進云。碓嘴生花。師云。神明鑑察。知藏擬議。師喝云。未明三八九。難過祖師關。好笑頭上日輪誰不見。南無佛陀耶。把臂上高山。山頭妙竅。往追不及。來不有年。老天。誰言王野歸來晚。今在羅浮作地仙。(打開布袋頭。放出百千牛。縱隨芳草去。終不被人收。君不見。石頭路。滑如油)侍者問。城中青史樓。云外高僧塔。去此之外請師指示。師云。江西錫箔。進云。可是下文看註腳。師云。衢州阡張。進云。日出卯。用處不須生善巧。師云。周腳伕發黃病 晚參云。今古應無墜。分明在目前。因甚又有客愁繁似雨。鄉路草芊芊。知道了。回首壟頭樹。似接古塘煙。蛙鼓螢燈蚯蚓笛。鶯歌蝶舞鷓鴣天。蒼天蒼天 因事晚參云。今日得個新聞。有一怪猴。求冥王轉人身。王曰。將毛盡㧞去。夜叉才下手。怪猴叫苦跳去。王笑曰。如何做人。這個新聞。可醒瞌睡。今晚舉似大眾 早參。問赤土畫簸箕。使米跳不出。是也未。師云。阇黎生得好耳朵。僧作禮。師云。何所見而來。何
【現代漢語翻譯】 現代漢語譯本 不要進入當鋪。進云說。香嚴智閑開悟的地方，不在於敲擊竹子的聲音。俱胝和尚有所得的地方，不在於伸出手指。不知道在什麼地方？師父說：『快去叫賣菜的人來。』知藏問：『當初沒有想要成就分別之相，恐怕耽誤了一起參禪的人的一首詩，可以算是到家的句子嗎？』師父說：『快快搶行李。』進云說：『既然是聖僧，為什麼頭上有漏洞？』師父說：『幾更的時候起火？』進云說：『碓嘴生花。』師父說：『神明鑑察。』知藏想要議論。師父喝道：『不明白三八二十四，難以通過祖師的關卡。』真好笑，頭上的太陽誰看不見？南無佛陀耶（皈依佛）。拉著手臂登上高山。山頭有奇妙的竅門，想要追趕也來不及。未來還沒有到來。老天啊。誰說王野回來晚了，如今在羅浮山做地仙。（打開布袋的口，放出成百上千頭牛，縱然它們隨著芳草離去，最終也不會被人抓到。你沒看見嗎？石頭路，滑得像油一樣。）侍者問：『城中的青史樓，云外的高僧塔，除去這些之外，請師父指示。』師父說：『江西錫箔。』進云說：『可以看下文的註解嗎？』師父說：『衢州阡張。』進云說：『太陽從卯時升起，用處不需要產生巧妙。』師父說：『周腳伕得了黃病。』 晚參時說：『自古至今，真理不曾墜落，分明就在眼前。為什麼又會有像雨一樣繁多的客愁，家鄉的路啊，野草茂盛。』知道了。回頭看田埂上的樹，好像連線著古老的池塘煙霧。蛙鳴、螢火蟲、蚯蚓的叫聲，鶯歌、蝶舞、鷓鴣的鳴叫。蒼天啊蒼天。 因為有事，晚參時說：『今天得到一個新聞，有一隻怪猴，請求冥王將它轉世為人。冥王說：『將毛全部拔去。』夜叉剛一下手，怪猴就叫苦跳開了。冥王笑著說：『如何做人？』這個新聞，可以讓人醒醒瞌睡。今晚告訴大家。』 早參時，問：『用紅土畫的簸箕，使得米跳不出去，是這樣嗎？』師父說：『阇黎（梵語，意為弟子）生得好耳朵。』僧人作揖。師父說：『因為看到了什麼而來？』
【English Translation】 English version Don't enter the pawnshop. Jin Yun said. Xiangyan Zhixian's (a Chan Buddhist monk) enlightenment was not in the sound of striking bamboo. The place where Jushi (another Chan Buddhist monk) attained something was not in pointing a finger. I don't know where it is? The master said: 'Quickly go and call the vegetable seller.' Zhizang asked: 'Originally, I didn't want to achieve the appearance of separation, fearing that I would delay a poem from a fellow practitioner, can it be considered a home-reaching sentence?' The master said: 'Quickly grab your luggage.' Jin Yun said: 'Since he is a holy monk, why is there a leak in his head?' The master said: 'What time of night does the fire start?' Jin Yun said: 'Flowers bloom from the rice mortar.' The master said: 'The gods are watching.' Zhizang wanted to discuss. The master shouted: 'If you don't understand three times eight is twenty-four, it's difficult to pass the ancestral master's barrier.' It's really funny, who can't see the sun above their head? Namo Buddhaya (Homage to the Buddha). Holding arms and climbing high mountains. There are wonderful tricks on the top of the mountain, it's too late to catch up. The future has not yet arrived. Oh heavens. Who says Wang Ye (a person's name) came back late, now he is an immortal in Luofu Mountain. (Open the mouth of the cloth bag, release hundreds of thousands of cows, even if they leave with the fragrant grass, they will never be caught. Don't you see? The stone road is as slippery as oil.) The attendant asked: 'The Qing Shi Lou (Green History Tower) in the city, the pagoda of the eminent monk outside the clouds, apart from these, please give instructions, Master.' The master said: 'Jiangxi Tin Foil.' Jin Yun said: 'Can I look at the footnotes below?' The master said: 'Quzhou Qian Zhang.' Jin Yun said: 'The sun rises at Mao (5-7 am), there is no need to be clever in its use.' The master said: 'Zhou footman has jaundice.' During the evening meditation, he said: 'From ancient times to the present, the truth has never fallen, it is clearly in front of us. Why are there so many sorrows like rain, the road to my hometown, the weeds are lush.' I understand. Looking back at the trees on the ridge, it seems to be connected to the ancient pond mist. Frog croaks, fireflies, earthworm whistles, warblers sing, butterflies dance, partridges chirp. Oh heavens, oh heavens.' Because of something, during the evening meditation, he said: 'Today I got a piece of news, there is a strange monkey, asking the King of the Underworld to reincarnate him as a human. The King said: 'Pull out all the hair.' As soon as the Yaksha (a type of demon) started, the strange monkey cried out in pain and jumped away. The King laughed and said: 'How to be a human?' This news can wake people up. I'll tell everyone tonight.' During the morning meditation, he asked: 'A winnowing fan drawn with red soil, so that the rice cannot jump out, is that so?' The master said: 'Upasaka (a disciple) has good ears.' The monk bowed. The master said: 'What did you see that made you come?'
所聞而去。水底看紅輪。清波無透路。喝一喝云。曲有誤。周郎顧 起三早參云。今時禪者曰。三元三要者。不過因便迴向耳。咄咄。你道迴向后還有事也無。審細審細。天明時有人高吟云。山閣行將近。迂迴又隔溪。八窗中遠水。萬柳外長堤。鑿曲深魚舍。芟枝減鶴棲。好笑好笑。爹爹低低 早參云。蘇子美讀漢書。以此下酒。百斗不足多。老祖瞌睡。似夢非夢。忽聞云。船上不漏針。為何枕頭沒處尋。茲請大眾判斷。若道復仇者不折鏌干。雖有忮心者。不怨飄瓦。不勞拈出(向伊道。和尚是甚麼心行) 元旦早參。問答畢。師打一拂云。大樹大皮裹。小樹小皮纏。古往今來者。歡喜成風顛。吃飯湯。燒速香。開得眼來天大光。咦。俗氣不除。呵呵。不妨不妨。有大神咒。有大明咒。有無上咒。甚麼咒。新年新歲。而今而後。入俗隨俗。入鄉隨鄉。一卷子程子曰。一卷天地元黃。一味順朱填墨。不用向下向上。所以問新年佛法。答他紫雲瑞雪降重重。問前三三后三三。答他梵王宮殿隱晴空。大眾。玉童端拱雙尖上。石船峰在碧波中。年初一。駕長虹。任從天上醉春風。知眾在否。眾應在。師云。有功無功。莫使肚空齋堂排齋。佛殿上供 早參云。窮春秋。演河圖。不如載茗一車。差差。低枝窺檐似含笑。臨水小村三
【現代漢語翻譯】 現代漢語譯本 聽了這些話就離開了。如同在水底觀看紅色的太陽，清澈的波浪沒有穿透的路徑。喝一聲！像云一樣。曲調有錯誤，周郎也會回頭看。（周郎指周瑜）早上三次去參禪說道，現在的禪者說，『三元三要』（佛教禪宗用語，指三種根源和三種要點）不過是順便迴向罷了。咄咄！你道迴向后還有事嗎？仔細審視，仔細審視。天亮時有人高聲吟唱道：『山閣將要走近，迂迴又被溪流阻隔。八扇窗戶中遙望遠水，萬棵柳樹外是長長的堤岸。開鑿彎曲的河道，是爲了加深魚的住所；修剪樹枝，是爲了減少鶴的棲息。』好笑啊，好笑啊！爹爹低聲細語。早參時說，蘇子美（宋代文人）讀《漢書》，用它來下酒，一百斗也不覺得多。老祖打瞌睡，似夢非夢，忽然聽到說：『船上不漏一根針，為何枕頭沒處尋？』現在請大眾判斷。如果說復仇的人不會折斷鏌邪劍（古代名劍），即使有怨恨之心的人，也不會抱怨飛來的瓦片。不用特意拈出（向他說，和尚是什麼心行）。元旦早參，問答完畢，師父打了一下拂塵說：『大樹用大樹皮包裹，小樹用小樹皮纏繞。古往今來的人們，歡喜得像瘋了一樣。』吃飯喝湯，燒快香，睜開眼睛，天地一片光明。咦！俗氣沒有去除，呵呵，不妨，不妨。有大神咒，有大明咒，有無上咒。什麼咒？新年新歲，從今以後，入俗隨俗，入鄉隨鄉。一卷程子的書上說，一卷書包含了天地元黃，用一種味道順著硃砂來填墨，不用向上或向下。所以問新年佛法，回答他說紫色的祥雲和瑞雪紛紛降落。問前三三后三三，回答他說梵王的宮殿隱藏在晴朗的天空中。大眾，玉童端坐在雙尖之上，石船峰在碧波之中。正月初一（公元紀年），駕著長虹，任憑在天上醉於春風。知道大家在嗎？大家迴應說在。師父說，有沒有功德，不要讓肚子空著，齋堂安排齋飯，佛殿上供奉。早參時說，窮究《春秋》，推演河圖，不如載一車茶葉。差啊，低矮的樹枝窺視著屋檐，好像含笑一樣，靠近水邊的小村莊三家。
【English Translation】 English version Having heard these words, they departed. Like watching a red sun from the bottom of the water, the clear waves offer no path to penetrate. A shout! Like a cloud. A mistake in the melody, and Zhou Lang (Zhou Yu) would turn his head. Attending Zen practice three times early in the morning, the Zen practitioners of today say, 'The Three Origins and Three Essentials' (terms in Chan Buddhism, referring to three sources and three key points) are merely expedient redirections. Tut, tut! Do you say there is still something after redirection? Examine closely, examine closely. At dawn, someone loudly chanted: 'The mountain pavilion is drawing near, winding and blocked again by the stream. In the eight windows, one gazes at the distant water; beyond the ten thousand willows is a long embankment. Digging winding channels deepens the fish's dwelling; pruning branches reduces the crane's roost.' How laughable, how laughable! Father whispers softly. During the morning Zen practice, it was said, Su Zimei (a Song Dynasty scholar) read the Book of Han, using it to accompany his wine, and a hundred dou (a unit of volume) would not be too much. The old master dozed off, in a state between dream and wakefulness, and suddenly heard: 'The needle does not leak on the boat, so why is there nowhere to find a pillow?' Now, please let the assembly judge. If it is said that the avenger will not break the Moxie sword (a famous ancient sword), even those with resentment will not complain about flying tiles. No need to deliberately pick it out (say to him, what is the heart practice of the monk). On the first day of the New Year (Gregorian calendar), during the morning Zen practice, after the questions and answers, the master struck the whisk and said: 'The big tree is wrapped in big bark, the small tree is wrapped in small bark. People of the past and present are as happy as if they were mad.' Eat rice and drink soup, burn incense quickly, open your eyes, and the world is full of light. Alas! The worldliness has not been removed, haha, it doesn't matter, it doesn't matter. There is a great divine mantra, there is a great bright mantra, there is an unsurpassed mantra. What mantra? New Year, new year, from now on, enter the secular world and follow the secular customs, enter the village and follow the village customs. A volume of Chengzi's book says, a volume of book contains the heaven and earth mysterious yellow, use a kind of taste to fill the ink along the cinnabar, no need to go up or down. So ask about the New Year's Buddha Dharma, answer him that purple auspicious clouds and auspicious snow fall heavily. Ask about the former three three and the latter three three, answer him that the Brahma's palace is hidden in the clear sky. Everyone, the jade boy sits upright on the double peaks, and the stone boat peak is in the blue waves. On the first day of the first month (Gregorian calendar), ride the long rainbow and let yourself be drunk in the spring breeze in the sky. Do you know if everyone is here? Everyone responds that they are here. The master said, whether there is merit or not, do not let your stomach be empty, the dining hall arranges vegetarian meals, and offerings are made in the Buddha hall. During the morning Zen practice, it was said that studying the Spring and Autumn Annals and deducing the Hetu is not as good as carrying a cart of tea. Alas, the low branches peek at the eaves, as if smiling, and the small village near the water has three families.
四家。舉頭紅日近。回首白雲奢。咄。甚麼說話(自己也覺不好意思) 中秋晚參云。如何是般若體。如何是般若用。萬里關河遙北望。無邊風趣入秋來。說甚麼箭穿楊柳。李廣陷番。錯過云峰悅和尚。故人尺素年年隔。薄暮清砧處處催。大眾。峨眉山腳下有件事。極古怪 晚參云。悲歌久去耳。風韻今何如。荒院夕流盼。古道行人疏。大眾。雲天一片。高談抗冷氈。笑寒暖世間人面。且休分皁白。盡隨他冷淡因緣。因甚道杜蘭苦不長。蕭艾苦不殘 早參云。見善修然。必以自存。見不善愀然。必以自省。善在身。介然必以自好。不善在身。災然必以自惡。行森昨夜夢遇老演祖。勝如得美官。棲棲無聊中。握手意便歡。再三細問。家風這樣清淡。為何不學化緣 香林禪師誕。眾耆舊請上堂。問答畢。乃云。九日雨微晴。香風出桂林。鐵樹開花時。碧雲天。黃花地。金將火里試。還曾透出一字也無。天寒日短。一不得向。二不得開。白露收殘月。霜風散曉霞。一叉一搭時。登高風落帽。老祖能識人。林㘭多敗葉。卓杖云。千里何明。又卓云。清機歷掌。去不到去。來不到來。誰不錯會。黃鶴斷磯頭。人多悲客路。擲杖下座(機鋒閃㨗。惟雲門聊可彷彿之) 晚參云。癡不癡。癖不癖。擊節歌離騷。湘靈招不得。狂風吹落
【現代漢語翻譯】 現代漢語譯本： 四家（指四戶人家）。抬頭看紅日高懸，回頭望白雲飄渺。咄（表示不以為然）。說什麼話（自己也覺得不好意思）。 中秋晚參時說，什麼是般若（智慧）的本體？什麼是般若的作用？萬里關山，遙望北方，無邊的風趣融入這秋色之中。說什麼箭穿楊柳，李廣（西漢名將）被困敵營。錯過了云峰悅和尚。老朋友的書信年年被阻隔，傍晚時分，到處傳來搗衣的聲音。各位，峨眉山腳下有件事，極其古怪。 晚參時說，悲壯的歌聲早已遠去，風采韻致如今又如何呢？荒涼的寺院，傍晚時分流連顧盼，古老的道路上行人稀少。各位，雲天一片，高談闊論，抵禦寒冷的毛氈。嘲笑世間人情冷暖。暫且不要分辨黑白，一切隨他冷淡的因緣。為什麼說杜蘭（一種草）的苦味不長久，蕭艾（一種草）的苦味不會消殘？ 早參時說，見到善行就努力傚法，必定以此來使自己存在。見到不善的行為就憂愁，必定以此來反省自己。善在身上，耿介正直，必定以此來使自己更好。不善在身上，如遭災禍，必定以此來厭惡它。行森昨夜夢中遇到老演祖（禪宗祖師），勝過得到美官。寄居他鄉，無聊寂寞之中，握手時心意便歡暢。再三仔細詢問，家風如此清淡，為何不學習化緣？ 香林禪師誕辰，眾位老前輩請他上堂說法。問答完畢，於是說，九月初九，小雨過後天氣微晴，桂花的香氣從桂林飄來。鐵樹開花之時，碧藍的天空，金黃的土地，金子要在火里試煉。可曾領悟透徹一個字也沒有？天寒日短，一不得趨向，二不得開啟。白露收斂了殘月的光輝，霜風吹散了清晨的雲霞。一叉一搭之時，登高時帽子被風吹落。老祖宗能夠識別人才，林間小路有很多落葉。拄著禪杖說，千里之外有什麼光明？又拄著禪杖說，清明的機鋒就在掌握之中。去也去不到，來也來不到，誰不會錯會呢？黃鶴磯頭斷裂，人們大多悲嘆客居他鄉的命運。擲下禪杖下座（機鋒敏捷，只有雲門禪師可以勉強彷彿）。 晚參時說，癡也不癡，怪也不怪，擊節高歌《離騷》，湘靈（湘水女神）招不來。狂風吹落。
【English Translation】 English version: Four families. Raising my head, the red sun is near. Looking back, the white clouds are extravagant. Tut (expressing disapproval). What am I saying? (I feel embarrassed myself). At the evening assembly during the Mid-Autumn Festival, it was asked: What is the substance of Prajna (wisdom)? What is the function of Prajna? Ten thousand miles of mountains and rivers, gazing north from afar, the boundless charm merges into this autumn scenery. What about arrows piercing willows, Li Guang (a famous general of the Western Han Dynasty (206 BC-220 AD)) being trapped in the enemy camp? Missed the monk Yunfeng Yue. Old friends' letters are blocked year after year, and at dusk, the sound of pounding clothes comes from everywhere. Everyone, there is something extremely strange at the foot of Mount Emei. At the evening assembly, it was said: The tragic song has long gone, what about the charm and elegance now? In the desolate temple, lingering and looking around at dusk, there are few pedestrians on the ancient road. Everyone, the sky is a single expanse, high-spirited discussions, resisting the cold felt. Ridiculing the cold and warmth of human relationships in the world. Let's not distinguish between black and white for now, let everything follow its indifferent karma. Why is it said that the bitterness of Duran (a kind of grass) does not last long, and the bitterness of Artemisia (a kind of grass) will not disappear? At the morning assembly, it was said: When you see good deeds, strive to imitate them, and you must use this to make yourself exist. When you see bad deeds, be sad, and you must use this to reflect on yourself. If goodness is on the body, be upright and honest, and you must use this to make yourself better. If evil is on the body, like suffering a disaster, you must use this to hate it. Xing Sen dreamed of meeting the old Yan Zu (a Zen master) last night, which is better than getting a beautiful official position. Living in a foreign land, in boredom and loneliness, my heart was happy when I shook hands. I asked again and again, the family style is so simple and indifferent, why not learn to beg for alms? On the birthday of Zen Master Xianglin, the old seniors invited him to ascend the hall to preach. After the questions and answers were completed, he said, 'On the ninth day of the ninth lunar month, the weather is slightly sunny after the rain, and the fragrance of osmanthus flowers floats from Guilin. When the iron tree blooms, the sky is blue and the land is golden, and gold must be tested in the fire. Have you ever understood a single word thoroughly? The days are cold and short, one cannot tend towards it, and two cannot open it. The white dew collects the light of the waning moon, and the frost wind scatters the morning clouds. At the moment of a fork and a match, the hat is blown off by the wind when climbing high. The ancestors can recognize talents, and there are many fallen leaves on the forest path.' Leaning on his Zen staff, he said, 'What is the light thousands of miles away?' Then, leaning on his Zen staff again, he said, 'The clear and bright opportunity is in your grasp.' Going and not being able to go, coming and not being able to come, who wouldn't misunderstand? The Yellow Crane Rock is broken, and people mostly lament the fate of living in a foreign land.' He threw down his Zen staff and descended from the seat (his wit was quick, and only Zen Master Yunmen could barely resemble him). At the evening assembly, it was said: 'Foolish or not foolish, eccentric or not eccentric, beating time and singing 'Li Sao', the Xiang Spirit (goddess of the Xiang River) cannot be summoned. The gale blows down.'
花。花落風無跡。大眾。為甚麼石灰山上。寫個會眾拿賊 早參云。亂石堆頭泛破航。急流溪畔柳初長。歌款乃。濯滄浪。四山繞座。元章米。雪居孫。皆非妙筆。一目連天。蝦蟆埠。狗兒堆。儘是佳圖。還有一般快活。邇來公令嚴禁。不許開場放賭。知藏禮拜起。喝一喝。師大笑。進云。面前骨堆高三尺。莫是三九二十七么。師云。接客喜送官愁。進云。華光寺主手腳長。師云。你好似停喪赴考。僧問。如何是有相身中無相身。師云。費錢因事急。進云。入市能長笑。歸家著短衣時作么生。師云。郎中尋韭菜。進云。橋翁賽南神。日午點金燈。師云。怪不得師叔賣茶地。問學人肉有千斤。智無銖兩時如何。師云。你生得好眼睛。進云。寧可截舌。不犯國諱。師云。咄。者樣種草。進云。忙中怎得作閑人。師云。正好沿街叫 早參。問古人為何道要真盡屬真。要假全歸假。九年面壁僧。有口還如啞。師云。你臨財莫茍。僧禮拜。師云。你到會湊趣。僧問。古人云。總似今日老胡絕望。意旨如何。師云。你幸得年老。進云。兩手扶犁水過膝。初三十一。日日是好日。師云。怪不得前日唐老兒說你。進云。堂堂密密處。求和尚放一線。師云。昨夜何人叫喊。僧茫然。師大笑。卓杖云。衲僧家立言。須自出一家機軸。何必與
【現代漢語翻譯】 現代漢語譯本： 花。花落無痕跡。大眾。（指）為什麼在石灰山上，寫著『會眾捉賊』？早參時說，『亂石堆中漂著破船，急流溪邊柳樹剛抽芽。』歌唱著，『洗滌滄浪之水。』四面環繞座位，元章米芾（北宋書法家），雪居孫知微（北宋畫家），都不是絕妙的筆墨。一眼望去，蝦蟆埠、狗兒堆，都是絕佳的圖畫。還有一種快樂，最近官府嚴令禁止，不許開設賭場。知藏（寺院中負責管理典籍的僧人）禮拜起身，大喝一聲。師父大笑。僧人進言，『面前骨頭堆積三尺高，莫非是三九二十七？』師父說，『迎接客人高興，送走官員發愁。』僧人進言，『華光寺的住持手腳很長。』師父說，『你好像停喪的人去參加科舉考試。』 僧人問，『如何是有相之身中無相之身？』師父說，『花錢因為事情緊急。』僧人進言，『進入鬧市能夠開懷大笑，回到家穿短衣時，又該如何？』師父說，『醫生尋找韭菜。』僧人進言，『橋邊的老翁祭拜南神，中午點燃金燈。』師父說，『怪不得師叔在賣茶的地方。』 僧人問，『學人肉體有千斤重，智慧卻沒有一銖一兩時，該如何是好？』師父說，『你生得一雙好眼睛。』僧人進言，『寧可割掉舌頭，也不觸犯國家的禁忌。』師父說，『咄！』這樣種草。僧人進言，『忙碌之中怎能成為閑人？』師父說，『正好沿街叫賣。』 早參時，僧人問，『古人為什麼說要真就全部是真，要假就全部是假？九年面壁的僧人，有口卻像啞巴一樣。』師父說，『你面對錢財不要茍且。』僧人禮拜。師父說，『你到集會上去湊熱鬧。』僧人問，『古人說，總像今天這樣，老胡（指達摩祖師）就絕望了，是什麼意思？』師父說，『你幸虧年紀大了。』僧人進言，『兩手扶著犁，水淹過膝蓋，初三十一，每天都是好日子。』師父說，『怪不得前幾天唐老兒說你。』僧人進言，『堂堂密密之處，請和尚放一線光明。』師父說，『昨夜是誰在叫喊？』僧人茫然。師父大笑，舉起禪杖說，『衲僧家（出家僧人）立言，必須自己創造一種風格，何必與……』
【English Translation】 English version: 'Flower. Flowers fall without a trace.' The assembly. Why is it written 'The congregation catches thieves' on the lime mountain? At the morning meditation, it is said, 'A broken boat floats on a pile of chaotic rocks, and willows are just sprouting by the rapid stream.' Singing, 'Washing in the waters of Canglang.' Surrounded by mountains, Yuanzhang Mi Fu (Song Dynasty calligrapher), Xueju Sun Zhiwei (Song Dynasty painter), are not exquisite brushstrokes. At a glance, Toad Wharf and Dog Pile are excellent pictures. There is also a kind of happiness, which has recently been strictly prohibited by the government, and gambling is not allowed. The Zang (monk in charge of managing scriptures in the temple) bows and rises, shouting loudly. The master laughs. The monk says, 'The pile of bones in front of me is three feet high, could it be three times nine is twenty-seven?' The master says, 'Welcoming guests is happy, sending officials away is worrying.' The monk says, 'The abbot of Huaguang Temple has long hands and feet.' The master says, 'You are like someone who is attending the imperial examination while mourning a funeral.' The monk asks, 'What is the formless body within the body with form?' The master says, 'Spending money because things are urgent.' The monk says, 'When entering the market, one can laugh heartily, but when returning home and wearing short clothes, what should one do?' The master says, 'The doctor is looking for chives.' The monk says, 'The old man by the bridge worships the Southern God, and lights a golden lamp at noon.' The master says, 'No wonder the uncle is selling tea.' The monk asks, 'If a student's body weighs a thousand pounds, but his wisdom is less than a zhu or liang (units of weight), what should be done?' The master says, 'You have good eyes.' The monk says, 'I would rather cut off my tongue than violate the national taboo.' The master says, 'Doh!' Planting grass like this. The monk says, 'How can one become an idle person in the midst of busyness?' The master says, 'It's good to shout along the street.' At the morning meditation, the monk asks, 'Why did the ancients say that if it is true, it should be all true, and if it is false, it should be all false? The monk who faced the wall for nine years has a mouth but is like a mute.' The master says, 'Don't be opportunistic when facing wealth.' The monk bows. The master says, 'You go to join in the fun at the gathering.' The monk asks, 'The ancients said, if it is always like today, Old Hu (Bodhidharma) would be desperate, what does it mean?' The master says, 'You are fortunate to be old.' The monk says, 'Holding the plow with both hands, the water is over the knees, the first and fifteenth, every day is a good day.' The master says, 'No wonder Old Tang said that about you the other day.' The monk says, 'In a dignified and secret place, please give a line of light.' The master says, 'Who was shouting last night?' The monk is at a loss. The master laughs, raises the staff and says, 'The words of a Buddhist monk must create their own style, why bother with...'
俗同見解。知客問。不消一曲楊柳枝。請問是三乘十二分教不是。師云。人搖財落。進云。因甚道福堂歸來還平善否。師云。你習氣太重。進云。一宿二宿程。千山萬山月。為何說黃泉無客舍。師去。咄。偷狗橋邊吃僧飯 落堂。維那問。昔日疏山造塔。因甚道將三錢與匠人。師云。白身尊者戴方巾。進云。為何又道將兩錢與匠人。師云。鹽貴米如珍。進云。為何又道將一錢與匠人。師云。槐陰樹下楊柳精。進云。後來羅山因甚道若將三錢與匠人。和尚今生決定不得塔。意作么生。師云。紙軸公公供熟鴨。進云。若將兩錢與匠人。和尚與匠人共出一隻手。是也未。師云。左底左。右底右。進云。若將一錢與匠人。累他匠人眉須墮地。意又作么生。師云。雪壓蘆花驚白鶴。僧茫然。師云。欲識羅山與疏山。竹根菸冷鎖松關。鑿渠引水俄成沼。幾多迷鳥帶云還。不知今生決定不得塔么。紙馬店裡遭瘟殺。不知和尚與匠人共出一隻手么。木柄斧頭石碓臼。不知匠人眉須墮落么。煤炭門前畫木杓 起七。晚參云。大眾。木若稼。才害怕。何也。不見楊岐會祖云。百丈開田說大義。是何言歟。楊岐兩日種禾。亦有奇特語。達磨大師。無當門齒。且道意在甚麼處。禪和子。山頭日日風和雨。行人歸來石應語。情盡橋名折柳橋。任多
【現代漢語翻譯】 現代漢語譯本： 『俗同見解』。知客（寺院中負責接待賓客的僧人）問：『不消一曲楊柳枝』，請問這是三乘（聲聞乘、緣覺乘、菩薩乘）十二分教（佛教經典的十二種分類）嗎？ 師（禪師）說：『人搖財落』。 （知客）進而言：『因甚道福堂歸來還平善否？』（為什麼說從福堂回來還平安嗎？） 師說：『你習氣太重』。 （知客）進而言：『一宿二宿程，千山萬山月，為何說黃泉無客舍？』（走過一宿兩宿的路程，看過千山萬山的月亮，為什麼說黃泉沒有客棧？） 師離去，呵斥道：『咄！偷狗橋邊吃僧飯。』 （禪師）落堂。 維那（寺院中負責維持秩序的僧人）問：『昔日疏山（人名，生卒年不詳，宋代僧人）造塔，因甚道將三錢與匠人？』（過去疏山建造佛塔，為什麼說給匠人三文錢？） 師說：『白身尊者戴方巾』。 （維那）進而言：『為何又道將兩錢與匠人？』（為什麼又說給匠人兩文錢？） 師說：『鹽貴米如珍』。 （維那）進而言：『為何又道將一錢與匠人？』（為什麼又說給匠人一文錢？） 師說：『槐陰樹下楊柳精』。 （維那）進而言：『後來羅山（人名，生卒年不詳，宋代僧人）因甚道若將三錢與匠人，和尚今生決定不得塔，意作么生？』（後來羅山為什麼說如果給匠人三文錢，和尚今生決定建不成塔，這是什麼意思？） 師說：『紙軸公公供熟鴨』。 （維那）進而言：『若將兩錢與匠人，和尚與匠人共出一隻手，是也未？』（如果給匠人兩文錢，和尚與匠人共同出一隻手，是這樣嗎？） 師說：『左底左，右底右』。 （維那）進而言：『若將一錢與匠人，累他匠人眉須墮地，意又作么生？』（如果給匠人一文錢，累得匠人眉毛鬍鬚都掉在地上，這是什麼意思？） 師說：『雪壓蘆花驚白鶴』。 僧人茫然不解。 師說：『欲識羅山與疏山，竹根菸冷鎖松關。鑿渠引水俄成沼，幾多迷鳥帶云還。』（想要認識羅山和疏山，竹根的煙霧寒冷地鎖住松樹關隘。開鑿水渠引水很快形成沼澤，多少迷路的鳥兒帶著雲霧飛回。） 『不知今生決定不得塔么？紙馬店裡遭瘟殺。不知和尚與匠人共出一隻手么？木柄斧頭石碓臼。不知匠人眉須墮落么？煤炭門前畫木杓。』 （禪師）起七（禪宗寺院舉行禪七法會）。 晚參時說：『大眾，木若稼，才害怕，何也？』（大家，木頭如果被種植，才會害怕，為什麼？） 『不見楊岐會祖（楊岐方會，992-1049，宋代禪宗大師）云：百丈開田說大義，是何言歟？』（沒看到楊岐會祖說：百丈開田說大義，這是什麼意思呢？） 『楊岐兩日種禾，亦有奇特語。達磨大師（菩提達摩，約公元5-6世紀），無當門齒，且道意在甚麼處？』（楊岐兩天種稻，也有奇特的言語。達磨大師，沒有門牙，且說他的意思在哪裡？） 『禪和子，山頭日日風和雨，行人歸來石應語。情盡橋名折柳橋，任多』
English version: 『Common views.』 The guest prefect (the monk in charge of receiving guests in the monastery) asked: 『No need for a song of willow branches,』 may I ask if this is the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and Twelve Divisions of Teachings (twelve categories of Buddhist scriptures)? The master (Zen master) said: 『People shake, wealth falls.』 The (guest prefect) further asked: 『Why ask if returning from the blessing hall is peaceful?』 The master said: 『Your habits are too heavy.』 The (guest prefect) further asked: 『A journey of one or two nights, a moon of thousands of mountains, why say there is no inn in the Yellow Springs?』 The master left, scolding: 『Bah! Eating monk's food by the dog-stealing bridge.』 (The Zen master) left the hall. The director (the monk in charge of maintaining order in the monastery) asked: 『In the past, Shushan (personal name, birth and death unknown, Song Dynasty monk) built a pagoda, why say give three coins to the craftsman?』 The master said: 『A commoner venerable wears a square scarf.』 The (director) further asked: 『Why say give two coins to the craftsman?』 The master said: 『Salt is expensive, rice is like treasure.』 The (director) further asked: 『Why say give one coin to the craftsman?』 The master said: 『Willow spirit under the shade of the pagoda tree.』 The (director) further asked: 『Later, Luoshan (personal name, birth and death unknown, Song Dynasty monk) asked why if three coins are given to the craftsman, the monk will definitely not get a pagoda in this life, what does it mean?』 The master said: 『Paper axle grandpa offers cooked duck.』 The (director) further asked: 『If two coins are given to the craftsman, the monk and the craftsman share a hand, is that so?』 The master said: 『Left is left, right is right.』 The (director) further asked: 『If one coin is given to the craftsman, causing the craftsman's eyebrows and beard to fall to the ground, what does it mean?』 The master said: 『Snow presses reeds, startling white cranes.』 The monk was at a loss. The master said: 『If you want to know Luoshan and Shushan, the cold smoke of bamboo roots locks the pine pass. Digging ditches to draw water quickly forms a swamp, how many lost birds return with clouds.』 『Don't you know you will definitely not get a pagoda in this life? Dying of plague in the paper horse shop. Don't you know the monk and the craftsman share a hand? Wooden-handled axe, stone mortar. Don't you know the craftsman's eyebrows and beard fall? Drawing a wooden ladle in front of the coal gate.』 (The Zen master) started the seven-day retreat (Zen monasteries hold Zen seven Dharma assemblies). During the evening meditation, he said: 『Everyone, if wood is planted, it will be afraid, why?』 『Didn't you see Yangqi Huizhao (992-1049, Song Dynasty Zen master) say: Baizhang opens fields to speak of great righteousness, what does this mean?』 『Yangqi planted rice for two days, and also had peculiar words. Bodhidharma (circa 5th-6th century AD), without front teeth, and say where is the meaning?』 『Zen monks, the mountain top has wind and rain every day, travelers return and stones respond. The bridge of exhausted feelings is named Broken Willow Bridge, let it be』
【English Translation】 English version: 『Common views.』 The guest prefect (the monk in charge of receiving guests in the monastery) asked: 『No need for a song of willow branches,』 may I ask if this is the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and Twelve Divisions of Teachings (twelve categories of Buddhist scriptures)? The master (Zen master) said: 『People shake, wealth falls.』 The (guest prefect) further asked: 『Why ask if returning from the blessing hall is peaceful?』 The master said: 『Your habits are too heavy.』 The (guest prefect) further asked: 『A journey of one or two nights, a moon of thousands of mountains, why say there is no inn in the Yellow Springs?』 The master left, scolding: 『Bah! Eating monk's food by the dog-stealing bridge.』 (The Zen master) left the hall. The director (the monk in charge of maintaining order in the monastery) asked: 『In the past, Shushan (personal name, birth and death unknown, Song Dynasty monk) built a pagoda, why say give three coins to the craftsman?』 The master said: 『A commoner venerable wears a square scarf.』 The (director) further asked: 『Why say give two coins to the craftsman?』 The master said: 『Salt is expensive, rice is like treasure.』 The (director) further asked: 『Why say give one coin to the craftsman?』 The master said: 『Willow spirit under the shade of the pagoda tree.』 The (director) further asked: 『Later, Luoshan (personal name, birth and death unknown, Song Dynasty monk) asked why if three coins are given to the craftsman, the monk will definitely not get a pagoda in this life, what does it mean?』 The master said: 『Paper axle grandpa offers cooked duck.』 The (director) further asked: 『If two coins are given to the craftsman, the monk and the craftsman share a hand, is that so?』 The master said: 『Left is left, right is right.』 The (director) further asked: 『If one coin is given to the craftsman, causing the craftsman's eyebrows and beard to fall to the ground, what does it mean?』 The master said: 『Snow presses reeds, startling white cranes.』 The monk was at a loss. The master said: 『If you want to know Luoshan and Shushan, the cold smoke of bamboo roots locks the pine pass. Digging ditches to draw water quickly forms a swamp, how many lost birds return with clouds.』 『Don't you know you will definitely not get a pagoda in this life? Dying of plague in the paper horse shop. Don't you know the monk and the craftsman share a hand? Wooden-handled axe, stone mortar. Don't you know the craftsman's eyebrows and beard fall? Drawing a wooden ladle in front of the coal gate.』 (The Zen master) started the seven-day retreat (Zen monasteries hold Zen seven Dharma assemblies). During the evening meditation, he said: 『Everyone, if wood is planted, it will be afraid, why?』 『Didn't you see Yangqi Huizhao (992-1049, Song Dynasty Zen master) say: Baizhang opens fields to speak of great righteousness, what does this mean?』 『Yangqi planted rice for two days, and also had peculiar words. Bodhidharma (circa 5th-6th century AD), without front teeth, and say where is the meaning?』 『Zen monks, the mountain top has wind and rain every day, travelers return and stones respond. The bridge of exhausted feelings is named Broken Willow Bridge, let it be』
離恨絮條條。良久云。唐朝崔皓寫翎毛(崔皓雖然不用他。若無崔皓不能寫) 晚參云。啴啴兮燭燼燈殘。可笑夢去來。不言行路難。打一拂云。丹書鐵券。不能以救違約之弊。五刑九伐。不足以止覬覦之奸。拋拂歸臥堂 早參云。佛祖以眾生之耳目為視聽。眾生之心為心。端坐而自化。居成而不有。斯可以謂得正法也。諸賢契。思于正法。道不遠人。念靜而眾生自清。不疑而眾生自信。不私而眾生自公。賤珍則眾生去貪。徹侈則眾生從儉。用實則眾生不偽。崇讓則眾生不爭。始得人心和平。眾生淳質。樂其生。保其道。優遊大德。以慰老僧厚望。知眾問。發言必有後救。學人不知落處。乞師指示。師云。令祖甚麼年中歸世。進云。學人不會隨方斗秤。師云。是你眉粗眼大 安居早參云。大眾山高尋云。溪肆無景。南無慈力王佛。南無紅𦦨帝幢王佛。南無善游步功德佛。小事之成。不若大事之廢。疄疄阡陌多。農家無寸泥。誰道秀木扶疏眾草齊。妙妙。叮的哩。叮的哩 早參云。霽霞散曉雪猶明。枯木掛殘星。霜花重逼云裘冷。西望陽關誰故人。咄。貼秤麻三斤。心共馬蹄輕。打一拂云。金剛腦後鐵釘深 冬至晚參云。大眾。先德眼目。越洪寧之蕩蕩。追元漠之造化。跨五三其無偶。邈卓立而獨奇。看卻今時。羽族盛
【現代漢語翻譯】 現代漢語譯本 離別的愁緒如柳絮般紛亂飄飛。 良久，云。 唐朝的崔皓擅長畫翎毛（即使不用崔皓，沒有他，別人也畫不好）。 晚參時說：『啴啴兮，燭光熄滅燈火殘。可笑人生如夢來來去去，卻不說行路艱難。』 打一下拂塵說：『即使有丹書鐵券，也不能避免違約的弊端；即使有五刑九伐，也不足以阻止人們覬覦作亂。』 放下拂塵回臥堂。 早參時說：『佛祖以眾生的耳目為視聽，以眾生的心為心。端坐而自然化育，成就而不佔有。這樣才可以稱得上得到了正法。』 各位賢契，思考正法，道並不遠離人。心念清靜，眾生自然清凈；不懷疑，眾生自然信任；不自私，眾生自然公正；輕視珍寶，眾生就會去除貪婪；杜絕奢侈，眾生就會崇尚節儉；務求實際，眾生就不會虛偽；崇尚謙讓，眾生就不會爭鬥。 這樣才能使人心平和，眾生淳樸善良，樂於生活，保持正道，悠遊于大德之中，以慰藉老僧的殷切期望。 知眾問：『發言必定有後來的補救，學人不知落在何處，請老師指示。』 老師說：『你祖父哪一年去世的？』 進云：『學人不會隨方就圓，投機取巧。』 老師說：『是你眉毛粗眼睛大。』 安居早參時說：『大眾，山高要尋找云，溪流寬廣沒有景色。南無慈力王佛（具有慈悲力量的佛）。南無紅𦦨帝幢王佛（具有紅色旗幟的佛）。南無善游步功德佛（具有善於遊走功德的佛）。小事的成功，不如大事的廢止。田埂縱橫交錯，農家卻沒有一寸土地。誰說秀美的樹木扶疏，卻與眾草並生？妙啊，叮的哩，叮的哩。』 早參時說：『雨後彩霞消散，清晨的雪依然明亮，枯木上掛著殘星。霜花沉重，寒氣逼人，云裘也感到寒冷。向西遙望陽關，誰是我的故人？』 咄！貼秤麻三斤，心和馬蹄一樣輕。 打一下拂塵說：『金剛腦後鐵釘深。』 冬至晚參時說：『大眾，先德的眼光，超越了洪寧年間（遼 興宗 年號，1031-1055）的浩蕩，追溯到元朝（1271-1368）的造化，跨越了五三之數（十五），無與倫比，高邈卓立而獨一無二。 看看現在，羽族興盛。
【English Translation】 English version The sorrow of parting is like catkins flying in the wind. After a long while, cloud. Cui Hao of the Tang Dynasty (618-907) was good at painting feathers (even if you don't use Cui Hao, without him, others can't paint well). During the evening meditation, he said: 'Tan tan xi, the candle is extinguished and the lamp is dim. It's ridiculous that life is like a dream, coming and going, but no one says that the road is difficult.' He struck the duster and said: 'Even with the iron certificate, the drawbacks of breach of contract cannot be avoided; even with the five punishments and nine attacks, it is not enough to stop people from coveting and making trouble.' Put down the duster and return to the sleeping hall. During the morning meditation, he said: 'The Buddha uses the ears and eyes of all beings as sight and hearing, and the hearts of all beings as his heart. He sits upright and transforms naturally, achieving without possessing. This can be said to have obtained the true Dharma.' Dear friends, think about the true Dharma, the Tao is not far from people. If the mind is quiet, all beings will naturally be pure; if there is no doubt, all beings will naturally trust; if there is no selfishness, all beings will naturally be fair; if you despise treasures, all beings will remove greed; if you eliminate extravagance, all beings will advocate frugality; if you seek reality, all beings will not be hypocritical; if you advocate humility, all beings will not fight. Only in this way can people's hearts be peaceful, all beings be simple and kind, happy to live, maintain the right path, and enjoy great virtue, so as to comfort the old monk's earnest expectations. Zhi Zhong asked: 'Speaking must have later remedies, and students don't know where to fall, please teacher instruct.' The teacher said: 'In which year did your grandfather pass away?' Jin said: 'Students will not follow the trend and be opportunistic.' The teacher said: 'It's because your eyebrows are thick and your eyes are big.' During the early meditation in Anju, he said: 'Everyone, the mountains are high to find clouds, and the streams are wide and there is no scenery. Namo Cili Wang Buddha (Buddha with compassionate power). Namo Hong𦦨 Di Chuang Wang Buddha (Buddha with red banners). Namo Shanyoubu Gongde Buddha (Buddha with good walking merits). The success of small things is not as good as the abolition of big things. The ridges are crisscrossed, but the farmers do not have an inch of land. Who said that the beautiful trees are lush, but they grow together with the weeds? Wonderful, ding de li, ding de li.' During the morning meditation, he said: 'The afterglow of the rain dissipates, and the snow in the morning is still bright, and the stars hang on the dead trees. The frost is heavy and the cold is pressing, and the cloud coat also feels cold. Looking west at Yangguan, who is my old friend?' Tut! Three catties of sesame seeds on the scale, the heart is as light as a horse's hoof. He struck the duster and said: 'The iron nail behind the Vajra's head is deep.' During the winter solstice evening meditation, he said: 'Everyone, the vision of the former virtues surpassed the vastness of the Hongning period (Liao Xingzong's reign, 1031-1055), traced back to the creation of the Yuan Dynasty (1271-1368), spanned the number of five or three (fifteen), unparalleled, tall and unique. Look at the present, the feather clan is prosperous.'
興。毛群並起。上蔽云穹。下被皋藪。一塵才動。大地全收。咦。晚來初雪霽。煙火隔林微。一徑牛羊入。孤村桑柘稀。元鳥冬至之日。祀于高禖以請子。諸禪者。知也未。知客出問。道著不著。孤雲野鶴。是何語話。師云。你是那裡戶籍。進云。山舍一年冬事辦。得閑誰管竹竿低。師云。有管隊在么 晚參云。三腳驢兒弄蹄行。導引頑儂上玉京。咦。古今往往向言有壇宇。行有方表。道有一隆處。覓楊岐會祖。好笑錯過也。寧去累世宅。不去[鮤-歹+?]魚額。許村人賣磁州石 晚參云。生餘人間世。夫豈不猶人。若少松柏共。除非天地親。良久云。咄咄。破衲數十年。白髮四五寸。經書不記卷。熟睡不記頓 早參云。乾坤燈下彰。魂魄枕邊書。猗歟猗歟。覺有八徴。夢有六蘧。賜玉車而下馳。有那其居。待漏殿前恐侏儒 早參云。夢覺朔風大。落枝擊虛瓦。鏗鏘玉磬音。隱隱迭高下。咄咄。西來的旨是何語話。罷罷。大雅小雅。之乎者也。三千年前。字經三寫。三千年后。烏焉成馬 早參云。一葉放春流。孤窗來鳥語。報道馬回子。甕里捉老鼠。妙湛總持不動尊。在那裡。十字街。四隅頭。東西南北。一年曆。八個節。春夏秋冬。大眾。記得前歲黃州火發么。不知打破多少酒甕 晚參。問學人只具慚愧。求師方
【現代漢語翻譯】 現代漢語譯本 興盛啊，毛髮般的草木一齊生長，向上遮蔽了天空，向下覆蓋了沼澤。哪怕只有一粒塵土飛揚，整個大地都會被它籠罩。咦，傍晚時分，初雪剛剛放晴，炊煙隱約出現在樹林之間。一條小路，牛羊緩緩走入，孤零零的村莊，桑樹和柘樹也顯得稀疏。元鳥（玄鳥，燕子）在冬至這一天，祭祀高禖（求子的神）以祈求子嗣。各位禪者，知道了嗎？知客僧出來發問：『道』是顯現還是不顯現？孤雲和野鶴，又在說什麼話？師父說：『你是哪裡的戶籍？』（學僧）進言道：『山間茅舍，一年的冬事已經辦完，清閒下來，誰還去管那低垂的竹竿？』師父說：『有管事的隊伍在嗎？』 晚參時說：『三條腿的驢兒，歡快地踢著蹄子行走，引導著愚笨的我登上玉京（神仙居住的地方）。』咦，自古以來，人們往往認為『言』有壇宇（祭祀的場所），『行』有規範，『道』有一個隆起的地方。想要尋找楊岐會祖（楊岐宗的祖師），真是可笑，錯過了啊！寧願離開世代居住的家宅，也不願去[鮤-歹+?]魚額（比喻危險的地方）。許村人，卻在賣磁州（地名）的石頭。 晚參時說：『我降生在人世間，難道不也是人嗎？如果缺少松樹和柏樹相伴，除非是天地那樣親近。』良久，師父說：『咄咄（嘆息聲）。我這破衲衣穿了幾十年，白髮也長了四五寸。經書不記得多少卷，熟睡也不記得多少次。』 早參時說：『乾坤（天地）在燈光下彰顯，魂魄在枕邊書寫。多麼美好啊，多麼美好啊！覺悟有八種徵兆，夢境有六種蘧（指莊周夢蝶的典故）。即使被賜予玉車而馳騁天下，又有誰能長久佔據？在待漏殿前，恐怕會像侏儒一樣卑微。』 早參時說：『夢醒時分，北風呼嘯，掉落的樹枝敲擊著空虛的瓦片。發出鏗鏘的玉磬之音，隱隱約約，高低起伏。』咄咄（嘆息聲）。西來的旨意，又是什麼話？罷了罷了。《大雅》、《小雅》（詩經中的篇目），之乎者也。三千年前，文字經過多次抄寫，三千年后，烏鴉和焉鳥，也會被寫成馬。』 早參時說：『一片樹葉，順著春水漂流，孤單的窗戶，傳來鳥兒的叫聲。報告說馬回子（指回族人）來了，竟然在甕里捉老鼠。妙湛總持不動尊（指佛），在哪裡？十字街頭，四面八方。東西南北，一年四季。八個節氣，春夏秋冬。各位，還記得前年黃州（地名）發生火災嗎？不知道打破了多少酒甕。』 晚參時說：『學道的人，只要具備慚愧之心，才能向老師求教。』
【English Translation】 English version Flourishing! The hair-like grasses rise together, above obscuring the clouds, below covering the marshes. With but a mote of dust stirring, the entire earth is gathered in. Alas! In the evening, the first snow has just cleared, the smoke from cooking fires faintly visible between the trees. A small path, cattle and sheep slowly enter, a solitary village, mulberry and catalpa trees sparse. The dark bird (swallow) on the day of the winter solstice, sacrifices to Gao Mei (god of fertility) to pray for offspring. All you Chan practitioners, do you know this? The guest prefect comes out and asks: 'Is the 'Dao' manifest or not manifest? The solitary cloud and the wild crane, what words are they speaking?' The master says: 'Where is your registered residence?' (The student) advances, saying: 'In the mountain hermitage, the winter affairs of the year are completed, having leisure, who cares about the low-hanging bamboo pole?' The master says: 'Is there a managing team?' Evening assembly saying: 'The three-legged donkey, happily kicks its hooves as it walks, guiding the foolish me to ascend to the Jade Capital (place where immortals live).' Alas, since ancient times, people have often thought that 'speech' has altars (places of sacrifice), 'action' has norms, and 'the Dao' has a raised place. Wanting to find Yangqi Huizu (ancestor of the Yangqi sect), it's truly laughable, having missed it! Rather leave the house lived in for generations, than go to [鮤-歹+?] fish forehead (metaphor for a dangerous place). The people of Xu Village, yet sell the stones of Cizhou (place name).' Evening assembly saying: 'I was born into the human world, am I not also a human? If lacking pine and cypress trees to accompany me, unless as close as heaven and earth.' After a long while, the master says: 'Alas (sigh). This worn-out robe I've worn for decades, white hair has grown four or five inches. Sutras I don't remember how many volumes, sound sleep I don't remember how many times.' Morning assembly saying: 'Heaven and earth are revealed under the lamp, the soul and spirit write by the pillow. How wonderful, how wonderful! Awakening has eight signs, dreams have six Qu (referring to the Zhuang Zhou dreaming of a butterfly story).' Even if bestowed a jade carriage to gallop across the world, who can occupy it for long? In front of the waiting-for-audience hall, one would fear being as lowly as a dwarf.' Morning assembly saying: 'Waking from a dream, the north wind howls, fallen branches strike the empty tiles. Emitting the clanging sound of jade chimes, faintly, rising and falling.' Alas (sigh). The meaning of the message from the West, what words are they? Enough, enough. The Great Odes, the Small Odes (sections of the Book of Poetry), the 'zhi hu zhe ye' (classical Chinese particles). Three thousand years ago, the characters were copied many times, three thousand years later, crows and yan birds, will also be written as horses.' Morning assembly saying: 'A leaf, floats along the spring stream, a solitary window, comes the sound of birds. Reporting that the Ma Hui Zi (referring to the Hui people) have come, actually catching mice in the urn. The Wonderfully Pervading, All-Holding, Immovable Honored One (referring to the Buddha), where is he? At the crossroads, in all directions. East, west, south, north, the four seasons of the year. The eight solar terms, spring, summer, autumn, winter. Everyone, do you remember the fire in Huangzhou (place name) the year before last? I don't know how many wine urns were broken.' Evening assembly saying: 'The student of the Way, only needs to have a sense of shame, then can seek instruction from the teacher.'
便解脫。師云。馬鳴王菩薩。進云。明明峰頂松。溶溶千江月。可是西來意旨否。師云。黃泥浸布漆。良久云。草髡留敗砌。樹老落乾枝。呵呵。比邱牛首。志公鳥身。信乎哉。諸禪者。若果恁么道。又爭怪得無厭足大王 早參云。毗富山頭。豆花螀露濕。四天之下。蟻隊出頹垣。依報之土。正報之身。黃雞時啄黍。白屋曉炊煙。世無災害。祖師無所施其德。上下和睦。衲僧無所立其功。今日蘭盆勝會。為何王涅槃罵太歲。柴房寮主問。廣則一線道。狹則一寸半。意旨如何。師云。問維那給假。進云。如何是不傷物義句子。師云。你師兄幾個徒弟。知眾問。罪性本空。未審和尚教學人向甚麼處懺悔。師云。扛灶抬石磨。進云。弄罷影戲。回來別賽時作么生。師云。你卻做得陪堂。進云。波斯不學漢語。師云。你為何鼻孔頭出冷水 早參云。終年說法一字無。終年學道仍狂夫。諸禪者。你在老祖何所圖。漁樵耕讀非有心。帝車侯服非有意。因甚道理安於獨善。勢便於兼濟。盧舍佛言。千佛諦聽。汝先言金剛種子有十心。若佛子信者。一切行以信為首。咦。江上始知山色好。時倚層雲望笑臺。為何又曰十七十八。道著即瞎 晚參云。善無主於心者不留。行莫辨于身者不立。誰道古路殘碑。廢井新田。斷橋荒寺。如此換卻幾
多人。可知禮也。鞋小腳大底。因甚麼頭上一個石盤子。書記出。師便喝。進云。鳥有雙翼。飛無遠近。學人不知進退。求和尚指個出路。師云。兩升米。一個缽。進云。人面不知何處去。桃花依舊笑春風。師云。破碗裝油腳。書記喝。師打出。僧問。天上無彌勒。地下無彌勒。未審山門前坐的是個甚麼。師云。你因何把粥湯洗被。進云。三寸舌頭無用處。一雙空手不成拳。師云。照鏡放駝腰 晚參云。佛法興衰。皆有必至之理。人特昧昧耳。不見道聘賢以圭。問士以璧。召僧以瑗。絕人以玦。反絕以環。大眾。白鶴峰。烏龍潭。仰山道底。會么。僧問。平地上死人無數。過得荊棘林是好手。紫雲山堂前。因何草長丈二。師云。你去年一病幾個月。進云。銀香臺上種蘿蔔。大開佛殿門。阿誰在內。阿誰在外。師云。當初吃冷物起底么。進云。新羅人迷路。滿目是青山時如何。師云。那個所在最疼痛。進云。日出東方月落西。恰似兩重公案。師云。你有年底人。想是著嚇生病。僧禮拜。師云。迷路人。苦郵亭。長亭短亭。滿目是山青。不覺底大風斗雨。鹿蹄兒趷蹬趷蹬穿山徑。東方日。西方星。兩兩三三牧童詠。黃花兒。遍地生。疏籬邊。半啟扃。帆飛京口渡。砧響石頭城。說甚麼銀香臺上生蘿蔔。樹下猩猩弄眼睛。典
【現代漢語翻譯】 現代漢語譯本 多人。（可知禮也。）鞋小腳大底。因為什麼頭上頂著一個石盤子？書記走出來。溈山祐（溈山祐，溈山仰宗創始人）便喝斥。僧人進言：『鳥有雙翼，飛翔不分遠近。學人不知進退，請和尚指點一條出路。』溈山祐說：『兩升米，一個缽。』僧人進言：『人面不知何處去，桃花依舊笑春風。』溈山祐說：『破碗裝油腳。』書記喝斥。溈山祐打了他一下。僧人問：『天上沒有彌勒佛（彌勒，未來佛），地下也沒有彌勒佛，不知山門前坐著的是什麼？』溈山祐說：『你為何用粥湯洗被子？』僧人進言：『三寸舌頭沒用處，一雙空手握不成拳。』溈山祐說：『照鏡子卻彎著腰。』 晚參時，溈山祐說：『佛法的興盛與衰落，都有其必然的道理，只是人們特別迷惑罷了。』難道沒聽說過嗎？聘請賢才用圭（圭，古代一種玉器），詢問士人學識用璧（璧，古代一種玉器），召請僧人用瑗（瑗，古代一種玉器），斷絕關係用玦（玦，古代一種玉器），反過來恢復關係用環（環，古代一種玉器）。各位，白鶴峰、烏龍潭，仰山慧寂（仰山慧寂，溈山祐的弟子）所說的，你們明白嗎？』 僧人問：『平地上死人無數，能通過荊棘林才是好手。紫雲山堂前，為何草長到一丈二？』溈山祐說：『你去年生病幾個月？』僧人進言：『銀香臺上種蘿蔔，大開佛殿門，誰在裡面？誰在外面？』溈山祐說：『當初是吃了冷東西引起的嗎？』僧人進言：『新羅人迷路，滿眼都是青山時該如何？』溈山祐說：『哪個地方最疼痛？』僧人進言：『日出東方月落西，恰似兩重公案。』溈山祐說：『你是有年底的人，想必是受了驚嚇生病。』僧人禮拜。溈山祐說：『迷路的人，苦了郵亭。長亭短亭，滿眼都是山青，不知不覺大風斗雨，鹿蹄兒趷蹬趷蹬穿山徑。東方日，西方星，兩兩三三牧童詠，黃花兒，遍地生，疏籬邊，半啟扃，帆飛京口渡，砧響石頭城。說什麼銀香臺上生蘿蔔，樹下猩猩弄眼睛。』
【English Translation】 English version Many people. (It can be known that it is propriety.) Small shoes, big feet. Why is there a stone plate on the head? The secretary came out. Weishan You (溈山祐, founder of the Weiyang school) then shouted. The monk stepped forward and said, 'Birds have two wings, flying without regard to distance. The student does not know to advance or retreat, please give me a way out.' Weishan You said, 'Two sheng of rice, one bowl.' The monk stepped forward and said, 'The face is gone, but the peach blossoms still smile in the spring breeze.' Weishan You said, 'A broken bowl filled with oil residue.' The secretary shouted. Weishan You hit him. A monk asked, 'There is no Maitreya (彌勒, the future Buddha) in heaven, and no Maitreya on earth, I don't know what is sitting in front of the mountain gate?' Weishan You said, 'Why do you wash your quilt with congee soup?' The monk stepped forward and said, 'A three-inch tongue is useless, and a pair of empty hands cannot make a fist.' Weishan You said, 'Looking in the mirror but bending over.' During the evening meditation, Weishan You said, 'The rise and fall of the Dharma all have their inevitable reasons, but people are especially confused.' Haven't you heard that? Employing talents with Gui (圭, an ancient jade artifact), asking scholars with Bi (璧, an ancient jade artifact), summoning monks with Yuan (瑗, an ancient jade artifact), severing relationships with Jue (玦, an ancient jade artifact), and restoring relationships with Huan (環, an ancient jade artifact). Everyone, Baihe Peak, Wulong Pool, what Yangshan Huiji (仰山慧寂, Weishan You's disciple) said, do you understand?' A monk asked, 'Countless people die on the flat ground, and it is a good hand to pass through the thorny forest. In front of the Ziyun Mountain hall, why does the grass grow to twelve feet?' Weishan You said, 'How many months were you sick last year?' The monk stepped forward and said, 'Planting radishes on the silver incense platform, opening the door of the Buddha hall wide, who is inside? Who is outside?' Weishan You said, 'Did it start from eating cold things?' The monk stepped forward and said, 'What should a Silla person do when lost, with green mountains everywhere?' Weishan You said, 'Where is the most pain?' The monk stepped forward and said, 'The sun rises in the east and the moon sets in the west, just like two cases.' Weishan You said, 'You are a person of the end of the year, you must be frightened and sick.' The monk bowed. Weishan You said, 'Lost people, bitter post pavilions. Long pavilions and short pavilions, green mountains everywhere, unknowingly heavy wind and rain, deer hooves clattering through the mountain path. Eastern sun, western star, two by two, three by three, shepherd boys sing, yellow flowers, blooming everywhere, beside the sparse fence, half-open door, sails flying across Jingkou ferry, pestles sounding in Stone City. What about planting radishes on the silver incense platform, monkeys playing under the tree?'
座問。未從齋戒得。不向佛邊求。和尚為何教人發菩提心。師云。伍其良也笑。張伯義也笑。進云。不因今日。幾錯招愆。師云。江南矮子 早參云。虛空有體須親證。定慧無門莫妄修。收收。竹枝謾寫當年恨。星曉寒聲葉葉秋。張打油。李打油。公子城今無食客。霸王宮已變荒邱。慇勤為謝渭濵叟。空坐磯邊白了頭。休休。南有睦州。北有趙州。巡照問。古人云。種粟卻生豆。不覺日又夜。是也未。師云。難道街上人不知么。進云。千聖頭邊坐。三途腳下行底。請問是誰。師云。一張紅票 僧問。如何是鳥道元路。師云。白雲飛起紅葉落。進云。文武兼濟人來時。如何施設。師云。不計飲酒食肉。進云。邪法難扶時如何。師云。豈有此理。進云。如何是正法眼。師云。早晚也進云。何以為之大機。師云。米。進云。何以為之大用。師云。時。進云。異類中如何行得。師云。斗有大小。秤有輕重。進云。疑情未息時如何。師云。魚勞尾赤。人勞頭白 同參問。首座親見老人。是否。師云是。參云。還有奇特事也無。師云。扣冰人少。崇福人多 僧入室。請師決疑。師云。鬼谷老爺不在家。僧云。豈無方便。師云。歸去門前自打瓦 僧問。如何是清凈法身。師云。普請擔泥。僧云。因甚學人不會。師云。有直歲在。僧云
【現代漢語翻譯】 現代漢語譯本 有人問道：『沒有通過齋戒修行而獲得，也不向佛尋求幫助，和尚您為何教人發起菩提心（bodhicitta，覺悟之心）？』 師父說：『伍其良也在笑，張伯義也在笑。』 （僧人）進一步說：『如果不是今天，幾乎就要犯下過錯了。』 師父說：『江南的矮子。』 早參時說：『虛空的本體需要親自去驗證，禪定和智慧沒有門徑，不要胡亂修行。收斂，收斂。竹枝徒然寫下當年的怨恨，星光閃爍，寒冷的聲音伴隨著片片落葉的秋天。張打油，李打油。公子城如今沒有食客，霸王的宮殿已經變成荒涼的土丘。慇勤地替我問候渭水之濱的老人，白白地坐在水邊的巖石上，頭髮都白了。停止，停止。南方有睦州，北方有趙州。』 巡照問道：『古人說：種下粟米卻長出豆子，不知不覺白天又變成黑夜。是這樣嗎？』 師父說：『難道街上的人都不知道嗎？』 （僧人）進一步說：『坐在千聖的頭頂，行走在三途的腳下，請問這是誰？』 師父說：『一張紅票。』 僧人問道：『如何是鳥道元路？』 師父說：『白雲飛起，紅葉落下。』 （僧人）進一步說：『文武兼備的人來時，如何施捨？』 師父說：『不計較飲酒吃肉。』 （僧人）進一步說：『邪法難以扶持時該怎麼辦？』 師父說：『豈有此理！』 （僧人）進一步說：『如何是正法眼？』 師父說：『早晚也是。』 （僧人）進一步說：『何以為之大機？』 師父說：『米。』 （僧人）進一步說：『何以為之大用？』 師父說：『時。』 （僧人）進一步說：『在異類中如何行走？』 師父說：『斗有大小，秤有輕重。』 （僧人）進一步說：『疑情沒有消除時該怎麼辦？』 師父說：『魚勞累了尾巴發紅，人勞累了頭髮變白。』 一同參學的僧人問道：『首座您親自見過老人嗎？』 師父說是。 （僧人）參問道：『還有什麼奇特的事情嗎？』 師父說：『扣冰的人少，崇福的人多。』 僧人進入方丈室，請求師父解決疑惑。 師父說：『鬼谷老爺不在家。』 僧人說：『難道沒有方便之法嗎？』 師父說：『回去在門前自己打瓦。』 僧人問道：『如何是清凈法身（dharmakaya，佛的法身）？』 師父說：『普請擔泥。』 僧人說：『為什麼學人不能領會？』 師父說：『有直歲在。』 僧人說
【English Translation】 English version Someone asked: 'Without obtaining through fasting and abstinence, and without seeking help from the Buddha, why do you, as a monk, teach people to arouse Bodhicitta (the mind of enlightenment)?' The master said: 'Wu Qiliang is also laughing, Zhang Boyi is also laughing.' (The monk) further said: 'If it weren't for today, I would have almost committed a mistake.' The master said: 'The short man from Jiangnan.' At the morning assembly, it was said: 'The essence of emptiness must be personally verified, and there is no gateway to meditation and wisdom, so do not cultivate recklessly. Collect, collect. The bamboo branch vainly writes down the resentment of the past, the starlight twinkles, and the cold sound accompanies the falling leaves of autumn. Zhang Dayou, Li Dayou. The city of the prince now has no retainers, and the palace of the hegemon has become a desolate mound. Please kindly greet the old man on the bank of the Wei River, sitting idly on the rock by the water, his hair has turned white. Stop, stop. There is Muzhou in the south, and Zhaozhou in the north.' The inspector asked: 'The ancients said: Planting millet but growing beans, unknowingly day turns into night again. Is this so?' The master said: 'Don't the people on the street know this?' (The monk) further said: 'Sitting on the heads of a thousand sages, walking under the feet of the three paths, who is this?' The master said: 'A red ticket.' A monk asked: 'What is the original path of the bird?' The master said: 'White clouds rise, red leaves fall.' (The monk) further said: 'When a person with both literary and martial talents comes, how should one give?' The master said: 'Do not be concerned with drinking wine and eating meat.' (The monk) further said: 'What should be done when evil law is difficult to support?' The master said: 'How can this be!' (The monk) further said: 'What is the eye of the true Dharma?' The master said: 'Sooner or later.' (The monk) further said: 'What is the great opportunity?' The master said: 'Rice.' (The monk) further said: 'What is the great function?' The master said: 'Time.' (The monk) further said: 'How can one walk among different kinds?' The master said: 'The dipper has large and small, the scale has light and heavy.' (The monk) further said: 'What should be done when doubt has not been eliminated?' The master said: 'The fish is tired and its tail turns red, the person is tired and their hair turns white.' A fellow practitioner asked: 'Have you, the chief monk, personally seen the old man?' The master said yes. (The monk) asked: 'Are there any other peculiar things?' The master said: 'Few people knock on ice, many people admire blessings.' A monk entered the abbot's room, requesting the master to resolve his doubts. The master said: 'Master Guigu is not at home.' The monk said: 'Is there no expedient means?' The master said: 'Go back and break the tiles in front of your own door.' A monk asked: 'What is the pure Dharmakaya (the body of the Buddha's law)?' The master said: 'Everyone, please carry mud.' The monk said: 'Why can't the student understand?' The master said: 'There is a supervisor present.' The monk said
。如何是超佛越祖之談。師云。依教奉行 僧問。牛頭橫說豎說。不知有關棙子。如何是關棙子。師云。止。僧擬議。師云。去 僧問。如何是妙唱不幹舌。師云。罕遇知音。僧云。如何是死蛇驚出草。師云。照顧性命。僧云。如何是鐵鋸舞三臺。師云。呆鴨聞雷。僧云。如何是解針枯骨吟。師云。切忌寐語 僧問。終日紛紛擾擾。如何是不動尊。師云。天晴快走。僧擬進語。師云。換手捶胸 僧問。四方八面來時如何。師云。門前石馬腳撩天 僧問。羚羊掛角時如何。師云。引我笑 僧問。一等是水。因甚海咸河淡。師云。莫矢溺 僧請益云。不假半寸繩。如何出得深井人。師云。賴遇天溪。進云。大似失便宜。師云。看你顛倒。進云。乞師方便。師云。大聖緊那羅王菩薩 僧問。如何是元中元。師云。日長夜短 僧問。佛心無處不慈悲。觀音大士因甚不去高麗國。師云。謝汝饅頭湯餅 遊山歸。問僧。涂毒鼓聞者皆喪。因甚擊者不死。僧下語不契。師示偈云。山上鴟夷又買舟。清風明月幾時休。欲知進退存亡事。只問歸來鄭化州 僧問。趙州勘破臺山婆子。畢竟在甚麼處。師云。天開河。進云。學人不知落處。師云。齋堂東邊。進云。乞師慈悲直說。師云。趙州兩隻眼。婆子一條舌。五臺山上去。舊路嶺莫歇 僧
問。如何是先照後用。師云。臨濟來也。僧擬議。師便喝。僧云。如何是先用后照。師搊住云。道道。僧茫然。師遂托開。僧云。如何是照用同時。師掌云。非驢所堪。僧云。如何是照用不同時。師云。不知痛癢漢。僧喝。師云。再喝看。僧又喝。師便打 僧問。如何是無相涅槃。師云。五里亭十里鋪。僧云。因甚學人不會。師云。驢前馬後 僧問。如何是雲門顧鑒咦。師展手云。那。僧擬議。師云了。僧再問。師云去(雲門顧鑒咦。䒢溪那了去。只在此山中。云深不知處) 僧問。劈面來時如何。師隨聲便掌 僧問。如何是大雄山底佛法。師云。白額當途坐。僧云。還有方便也無。師云。阇黎莫夜行 僧問。如何是西來祖意。師云。南人瘦北人肥 僧問。諸佛出身處且置。如何是和尚安身立命處。師云。你卻跳得好。僧喝。師云。為甚麼。僧擬議。師打退 僧問。因甚不點路燈。師云。一任瞎闖 僧問。入門便喝便打。意作么生。師云。祖師在你背後 僧問。不慕千聖。不重己靈時如何。師云。你五戒也不持。僧云。古人到者里。為甚不肯住。師劃一劃。僧喝。師云好喝。僧擬議。師便打 僧問。金鎖斷後時作么生。師云。腦門著地 僧問。堆堆坐禪。圖個甚麼。師掩鼻云。出去。僧茫然。師云走來。僧近前。師云
。三黃丸好 僧問。從上宗乘。如何接續。師云。日東上月西下。僧云。與么則人人有分也。師云。知章騎馬似乘船 同參問。如何是首座家風。師云。沒籬沒壁。參云。忽遇賊來時作么生。師云。憑你摸索 僧問。畢竟如何是佛。師云。撞不破便燒 僧問。如何是梵音相。師云。鋪堂不細行 僧問。箭鋒相拄時如何。師云。過者邊立。僧喝。師便笑。僧擬議。師云。大好箭鋒相拄 僧問。作么生轉得自己歸山河大地去。師云。昨夜好秋雨 僧問。如何是和尚為人處。師云。呆子呆子。進云。不落古今句。作么生道。師云。官久必富。進云。七佛未出世時。向甚處行履。師云。疑人莫用 僧入室請益心經云。揭諦揭諦。意旨如何。師云。孔子產山東。文才今古通。大夫天下有。白屋出三公。僧云。學人不知落處。師云。自衛返魯 僧問。一人發真歸元。十方虛空。悉皆消殞。為甚麼方丈后泥挑不盡。師云。鬼吃餿饅頭 僧問。既是報恩人。因甚不識金車山。師云。看你打之繞。僧喝。師云。有甚了期。僧擬議。師云。還怪得我么。便打 僧問。山河大地還有過也無。師云。缺嘴打鑼 僧問。乍起乍滅時如何。師云。不是鬼燈。便是螢火 僧問。如何是觀音三昧。師云。夜來孩子哭。僧云。如何是文殊三昧。師云。日裡
踢繡毬。僧云。如何是普賢三昧。師云。包公廟裡失氈包 僧問。心佛俱忘時如何。師云。誰與么道。僧擬議。師喝出 僧問。浩浩塵中。如何辨主。師云。飯里沙多。僧云。謝師指示。師云。莫亂嚼 僧問。無夢無想時。主人公在甚麼處。師云。大眾笑你 師問僧。仙鄉那裡。僧答合浦縣。師云。明珠拈出看。僧無對。師云。想是新戒 師問座主。金剛且止。喚甚麼作經。主擬議。師便笑。主問。如何是經。師召云。法師。主應諾。師云。好個座主。主指茶鐘云。者里有趙州也無。師云。匙挑不上 師問。一切葛藤。敲門瓦子。如今門開也。瓦子在甚麼處。僧茫然。師云。可惜七間僧堂 僧問。一字不著畫。是甚麼字。師云。鼻大心無毒 僧問。未生之前。即不問。如何是趙州勘破婆子處。師云。飯飽弄箸。進云。某甲即不然。師云。要屙那邊去。僧無語。師云。急歸堂 僧問。如何是有拄杖子與拄杖子。師云。伶俐好。僧云。如何是無拄杖子奪拄杖子。師云。懵懂漢 僧問。目前蕩盡時如何。師云。更夢見甚麼 僧作禮。師問。汝名甚麼。僧雲南山。師云。南山起云。為甚北山下雨。僧無對。師云。春無三日晴 僧問。百尺竿頭進步時如何。師云。三月三。僧云。學人不知落處。師云。起席不謝坐。僧云。從今得
【現代漢語翻譯】 現代漢語譯本 踢繡球。有僧人問：『如何是普賢三昧（指普賢菩薩的禪定境界）？』 師父說：『包公廟裡丟了氈包。』 有僧人問：『心與佛都忘卻時，會是怎樣？』 師父說：『誰這樣說？』 僧人猶豫不決。師父大喝一聲。 有僧人問：『在這浩瀚的塵世中，如何辨別主宰？』 師父說：『飯里的沙子太多。』 僧人說：『感謝師父指點。』 師父說：『別亂嚼。』 有僧人問：『無夢無想的時候，主人公在哪裡？』 師父說：『大家都在笑你。』 師父問僧人：『你的家鄉在哪裡？』 僧人回答：『合浦縣。』 師父說：『把明珠拿出來看看。』 僧人無言以對。師父說：『想必是新來的。』 師父問講經的座主：『《金剛經》暫且不談，你認為什麼可以稱作經？』 座主猶豫不決。師父就笑了。座主問：『什麼是經？』 師父叫道：『法師。』 座主應諾。師父說：『真是個好座主。』 座主指著茶鐘說：『這裡有趙州（指趙州禪師）嗎？』 師父說：『用勺子也舀不上來。』 師父問：『一切糾纏不清的葛藤，都像是敲門的瓦片，如今門已經打開了，瓦片在哪裡呢？』 僧人茫然不知所措。師父說：『可惜了這七間僧堂。』 有僧人問：『一筆不著痕跡的畫，是什麼字？』 師父說：『鼻子大，心無毒。』 有僧人問：『未出生之前的事情，暫且不問。如何是趙州（指趙州禪師）勘破老太婆的地方？』 師父說：『吃飽了飯玩筷子。』 僧人進一步說：『我可不這樣認為。』 師父說：『要拉屎到那邊去。』 僧人無話可說。師父說：『快回禪堂去吧。』 有僧人問：『如何是有拄杖子的人使用拄杖子？』 師父說：『很伶俐。』 僧人問：『如何是沒有拄杖子的人奪取拄杖子？』 師父說：『糊塗漢。』 有僧人問：『眼前一切都消失殆盡時，會是怎樣？』 師父說：『還夢見什麼？』 僧人行禮。師父問：『你叫什麼名字？』 僧人回答：『南山。』 師父說：『南山起云，為什麼北山下雨？』 僧人無言以對。師父說：『春天沒有三天晴。』 有僧人問：『百尺竿頭更進一步時，會是怎樣？』 師父說：『三月三（指農曆三月初三）。』 僧人說：『學人不知落在何處。』 師父說：『起身離席也不道謝。』 僧人說：『從今以後明白了。』
【English Translation】 English version Kicking the embroidered ball. A monk asked: 'What is the Samadhi (state of meditative consciousness) of Samantabhadra (a Bodhisattva)?' The master said: 'The felt bag is lost in the Bao Gong Temple.' A monk asked: 'What is it like when both mind and Buddha are forgotten?' The master said: 'Who says that?' The monk hesitated. The master shouted. A monk asked: 'In this vast world of dust, how to distinguish the master?' The master said: 'Too much sand in the rice.' The monk said: 'Thank you for the guidance, Master.' The master said: 'Don't chew randomly.' A monk asked: 'When there are no dreams and no thoughts, where is the protagonist?' The master said: 'Everyone is laughing at you.' The master asked the monk: 'Where is your hometown?' The monk replied: 'Hepu County.' The master said: 'Take out the pearl and let me see.' The monk had no answer. The master said: 'Must be a new initiate.' The master asked the lecturer: 'Let's put aside the Diamond Sutra for now, what do you call a sutra?' The lecturer hesitated. The master laughed. The lecturer asked: 'What is a sutra?' The master called out: 'Dharma Master.' The lecturer responded. The master said: 'What a good lecturer.' The lecturer pointed to the tea cup and said: 'Is there Zhaozhou (Zen master Zhao Zhou) here?' The master said: 'Can't be scooped up with a spoon.' The master asked: 'All the entangling kudzu vines are like tiles knocking on the door. Now that the door is open, where are the tiles?' The monk was at a loss. The master said: 'What a pity for the seven-room monastery.' A monk asked: 'What is the character that is not touched by a single stroke?' The master said: 'Big nose, no poison in the heart.' A monk asked: 'I won't ask about things before birth. What is the place where Zhaozhou (Zen master Zhao Zhou) saw through the old woman?' The master said: 'Playing with chopsticks after a full meal.' The monk further said: 'I don't think so.' The master said: 'Where do you want to go to shit?' The monk was speechless. The master said: 'Go back to the hall quickly.' A monk asked: 'What is it like for someone with a staff to use a staff?' The master said: 'Very clever.' The monk asked: 'What is it like for someone without a staff to seize a staff?' The master said: 'Confused fool.' A monk asked: 'What is it like when everything in front of you disappears?' The master said: 'What else do you dream of?' The monk bowed. The master asked: 'What is your name?' The monk replied: 'Nanshan (South Mountain).' The master said: 'Clouds rise from Nanshan, why is it raining in Beishan (North Mountain)?' The monk had no answer. The master said: 'Spring has no three days of sunshine.' A monk asked: 'What is it like to take a step further from the top of a hundred-foot pole?' The master said: 'March 3rd (referring to the third day of the third lunar month).' The monk said: 'The student does not know where to fall.' The master said: 'You don't even say thank you when you get up and leave.' The monk said: 'I understand from now on.'
個安樂地。師云。義冢淚痕多 師問僧。抑而為之。可謂貴人多忘。擬向那邊施設。僧無對。師問傍僧。若也鑒不出。落地作金聲。你道作么生。僧擬作禮。師便打 僧問。萬法歸一即不問。畢竟一歸何處。師云。昨日典座來。今朝柴頭去 僧問。髑髏粉碎時如何。師云。僧排夏臘。俗列耆年 僧問。供養百千諸佛。不如供養一無心道人。諸佛有何過。無心道人有何德。師云。打鼓轉船頭 僧問。王索仙陀婆。意作么生。師云。聽事不真。僧云。古人點鐵成金。乞師直捷指示。師云。淮北鼓 師問打稻僧。禾熟不臨場且置。作么生耕人田不種。僧無對。師云。賀家湖上天華寺 僧問。不是風動。不是幡動。是甚麼動。師云。禪和走入漆桶。僧云。和尚作么生。師云。䒢溪號做慈翁 僧問。樹凋葉落時如何。師云。大好從頭起。僧云。體露金風。又作么生。師云。歌於斯哭於斯。僧喝。師云。汝命何短。僧擬議。師打退 僧問。至道無難。唯嫌揀擇。是否。師云。雙陸盤開大喝彩。進云。如何是至道。師云。不差不差。進云。學人今日得遇和尚。師云。禪客昨晚在那裡歇 僧問。如何是大通智勝佛。師云。古家橋下。進云。為甚麼佛法不現前。師云。臨平腐乾 入室。僧問臨濟的的意作么生。師云。官打現在。進云。學
【現代漢語翻譯】 現代漢語譯本： 一個安樂的地方。師父說：『義冢上淚痕很多。』師父問僧人：『勉強去做，可謂貴人多忘事。打算向那邊做什麼安排？』僧人無言以對。師父問旁邊的僧人：『如果鑑別不出，落地也會發出金石之聲。你說該怎麼辦？』僧人想要作揖行禮，師父便打了他。僧人問：『萬法歸一暫且不問，最終歸向何處？』師父說：『昨天典座（負責僧眾飲食的僧人）來了，今天柴頭（負責砍柴的僧人）走了。』僧人問：『髑髏（頭蓋骨）粉碎時如何？』師父說：『僧人按夏臘（出家年限）排列，俗人按年齡排列。』僧人問：『供養百千諸佛，不如供養一個無心道人，諸佛有什麼過錯？無心道人有什麼功德？』師父說：『打鼓轉船頭。』僧人問：『王索仙陀婆（國王索要仙陀婆），意指什麼？』師父說：『聽事不真。』僧人說：『古人點鐵成金，請師父直接指示。』師父說：『淮北鼓。』師父問打稻的僧人：『稻子成熟不親自到場暫且不說，怎麼能耕別人的田而不播種？』僧人無言以對。師父說：『賀家湖上的天華寺。』僧人問：『不是風動，不是幡動，是什麼在動？』師父說：『禪和（修禪的和尚）走入漆桶。』僧人問：『和尚您怎麼看？』師父說：『䒢溪（地名）號稱慈翁（老者）。』僧人問：『樹木凋零葉子落下時如何？』師父說：『大好從頭開始。』僧人說：『體露金風（秋天的肅殺之氣），又該如何？』師父說：『歌於此，哭於此。』僧人喝斥。師父說：『你命為何這麼短？』僧人猶豫，師父打退了他。僧人問：『至道無難，唯嫌揀擇（最高的道理並不難，只是人們喜歡挑挑揀揀），是這樣嗎？』師父說：『雙陸盤打開，大聲喝彩。』僧人進一步問：『如何是至道？』師父說：『不差不差。』僧人說：『學人今天得遇和尚。』師父說：『禪客昨晚在哪裡歇息？』僧人問：『如何是大通智勝佛（過去世的佛）？』師父說：『古家橋下。』僧人進一步問：『為什麼佛法不現前？』師父說：『臨平的腐爛樹幹。』 入室。僧人問：『臨濟（唐朝禪師，生卒年不詳）的的意指什麼？』師父說：『官府當場拷打。』僧人進一步問：
【English Translation】 English version: A place of peace and joy. The master said, 'Many are the tear stains on the graves of the righteous.' The master asked a monk, 'To force something is like a noble person being forgetful. What arrangements are you planning to make over there?' The monk had no reply. The master asked a nearby monk, 'If you can't discern it, even falling to the ground it will make a golden sound. What do you say?' The monk was about to bow, but the master struck him. A monk asked, 'I won't ask about the myriad dharmas returning to one, but where does the one ultimately return?' The master said, 'Yesterday the cook (the monk in charge of the meals) came, today the woodcutter (the monk in charge of chopping wood) left.' A monk asked, 'What happens when the skull is shattered?' The master said, 'Monks are ranked by their years of monastic life, laypeople are ranked by their age.' A monk asked, 'Offering to hundreds of thousands of Buddhas is not as good as offering to a person of no-mind (wúxīn dàorén), what fault do the Buddhas have? What virtue does the person of no-mind have?' The master said, 'Beating the drum to turn the boat's head.' A monk asked, 'What is meant by the king asking for sendhava (xiāntuópó, meaning either salt, water, or a horse depending on the context)?' The master said, 'Hearing is not genuine.' The monk said, 'The ancients turned iron into gold, please give me a direct instruction.' The master said, 'The drum of Huaibei.' The master asked a monk threshing rice, 'Setting aside the fact that you don't personally inspect the ripe rice, how can you cultivate someone else's field without planting?' The monk had no reply. The master said, 'The Tianhua Temple (Tiānhuá Sì) on Lake Hejia.' A monk asked, 'It's not the wind moving, it's not the banner moving, what is moving?' The master said, 'The Chan monks walk into a lacquer bucket.' The monk asked, 'What does the master say?' The master said, 'Xi Xi (Xī Xī) is called Elder Ci (Cí Wēng).' A monk asked, 'What happens when the trees wither and the leaves fall?' The master said, 'A great opportunity to start over.' The monk said, 'The body reveals the golden wind (tǐlù jīn fēng, the sharp, crisp air of autumn), what then?' The master said, 'Sing here, weep here.' The monk shouted. The master said, 'Why is your life so short?' The monk hesitated, and the master pushed him back. A monk asked, 'The Great Way is not difficult, it only dislikes choosing (zhìdào wú nán, wéi xián jiǎnzé), is that so?' The master said, 'The Shuanglu board is opened, a loud cheer.' The monk further asked, 'What is the Great Way?' The master said, 'No difference, no difference.' The monk said, 'This student has the good fortune to meet the master today.' The master said, 'Where did the Chan guest rest last night?' A monk asked, 'What is Mahābhijñā-jñānābhibhū (Dàtōng Zhìshèng Fó, the Buddha of Great Penetrating Wisdom-Surpassing Knowledge)?' The master said, 'Under the old family bridge.' The monk further asked, 'Why does the Buddha-dharma not appear before us?' The master said, 'The rotten trunk of Linping.' Entering the room. A monk asked, 'What is the definitive meaning of Linji (Línjì, a Chan master of the Tang Dynasty, year of birth and death unknown)?' The master said, 'The government punishes on the spot.' The monk further asked:
人不識宗旨時如何。師云。我是天溪主人。進云。道眼如何得明。師云。禮防君子。進云。乞師方便。師云。你問甚麼。僧惘然。師云。近前來。僧近前。師大笑云。金風落落洗芳菲。瘦盡千峰雁始飛。南海一波長不定。西山半面莫疑非 僧問。燕子善談實相。如何是實相。師云。韓獹韓獹 僧問。撩起便行時如何。師云。泥作頭 僧問。如何是古佛心。師云。橋流紅樹。僧云。如何是物不遷。師云。葉泛霜波 僧問禪客相逢祇彈指。此心能有幾人知。如何是此心。師云。阇黎鼻頭黑 僧問。如何是道。師云。好日多同。僧云。如何是道中人。師云。再過一家 僧問。作么生是禪。師云。日裡不點燈 僧問。牛頭未見四祖時如何。師云。初七清明。僧云。見后如何。師云。念二穀雨。僧又問。上木下鐵。意旨如何。師云。逢兇化吉。僧擬議。師大笑。僧再問。師云。近日工夫太殺閑 師問僧。無根樹子作么生種。僧無對。師云。巡山稍暇 僧請益。舉元沙問光侍者打鐵船也未。光無對。請師代。師云。今日好風。問進門一句作么生道。師云。猢猻騎鱉背。問既是大雄山。因甚麼又道云覆庵。師云。你是瓶窯來底。僧云是。師云。扣冰去 霉天連雨。師落堂云。大眾。因甚麼迷癡。許久不晴。眾無對。師云。知之為知之
【現代漢語翻譯】 現代漢語譯本 僧人問：『人不識宗旨時如何？』（當人們不明白佛法的根本宗旨時，會怎麼樣呢？） 師父說：『我是天溪主人。』 僧人進而言道：『道眼如何得明？』（如何才能明瞭真理呢？） 師父說：『禮防君子。』（以禮來約束君子。） 僧人說：『乞師方便。』（請師父開示方便之門。） 師父說：『你問甚麼？』 僧人惘然不知所措。 師父說：『近前來。』 僧人走近前。 師父大笑說：『金風落落洗芳菲，瘦盡千峰雁始飛。南海一波長不定，西山半面莫疑非。』 僧人問：『燕子善談實相，如何是實相？』（燕子擅長談論實相，什麼是實相呢？） 師父說：『韓獹（狗名）韓獹。』 僧人問：『撩起便行時如何？』（當提起就走的時候會怎麼樣呢？） 師父說：『泥作頭。』（用泥土做頭。） 僧人問：『如何是古佛心？』（什麼是古佛的心呢？） 師父說：『橋流紅樹。』（橋在流動，紅樹依舊。） 僧人問：『如何是物不遷？』（什麼是事物不改變的真理呢？） 師父說：『葉泛霜波。』（葉子漂浮在結霜的波浪上。） 僧人問：『禪客相逢祇彈指，此心能有幾人知？如何是此心？』（禪客相逢只是彈指，這種心境能有幾人知曉？什麼是這種心境呢？） 師父說：『阇黎（梵語，意為老師）鼻頭黑。』 僧人問：『如何是道？』（什麼是道？） 師父說：『好日多同。』（美好的日子大家一起度過。） 僧人問：『如何是道中人？』（什麼是得道之人？） 師父說：『再過一家。』（再去另一家看看。） 僧人問：『作么生是禪？』（什麼是禪？） 師父說：『日裡不點燈。』（白天不用點燈。） 僧人問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』 師父說：『初七清明。』 僧人問：『見后如何？』（見面后又如何呢？） 師父說：『念二穀雨。』 僧人又問：『上木下鐵，意旨如何？』 師父說：『逢兇化吉。』 僧人猶豫不決。 師父大笑。 僧人再問。 師父說：『近日工夫太殺閑。』（最近的修行太過清閑了。） 師父問僧人：『無根樹子作么生種？』（沒有根的樹要怎麼種呢？） 僧人無言以對。 師父說：『巡山稍暇。』（巡山稍微空閑。） 僧人請教，舉元沙（元沙師備禪師）問光侍者打鐵船也未？ 光侍者無言以對。 請師父代答。 師父說：『今日好風。』 問進門一句作么生道？ 師父說：『猢猻騎鱉背。』（猴子騎在鱉的背上。） 問既是大雄山，因甚麼又道云覆庵？ 師父說：『你是瓶窯來底。』 僧人說是。 師父說：『扣冰去。』 霉天連雨。 師父落堂說：『大眾，因甚麼迷癡？許久不晴。』 眾人無言以對。 師父說：『知之為知之。』（知道就是知道。）
【English Translation】 English version A monk asked: 'What happens when people do not understand the fundamental principles?' The Master said: 'I am the master of Tianxi.' The monk further asked: 'How can the eye of truth be enlightened?' The Master said: 'Etiquette guards against the gentleman.' The monk said: 'I beg the Master for a convenient way.' The Master said: 'What are you asking?' The monk was at a loss. The Master said: 'Come closer.' The monk came closer. The Master laughed loudly and said: 'The golden wind sweeps away the fragrant blossoms, the wild geese begin to fly over the emaciated peaks. A wave in the South Sea is never still, do not doubt the half-face of the Western Mountain.' The monk asked: 'Swallows are good at discussing reality, what is reality?' The Master said: 'Hanlu (dog's name), Hanlu.' The monk asked: 'What happens when you lift it up and leave?' The Master said: 'Make a head out of mud.' The monk asked: 'What is the mind of the ancient Buddha?' The Master said: 'The bridge flows, the red trees remain.' The monk asked: 'What is the truth that things do not change?' The Master said: 'Leaves float on frosty waves.' The monk asked: 'Zen practitioners meet and only snap their fingers, how many people know this mind? What is this mind?' The Master said: 'Ajari (Sanskrit, meaning teacher), your nose is black.' The monk asked: 'What is the Dao?' The Master said: 'Good days are shared together.' The monk asked: 'What is a person of the Dao?' The Master said: 'Go to another house.' The monk asked: 'What is Zen?' The Master said: 'Don't light a lamp in the daytime.' The monk asked: 'What was it like when Niutou (Fazong Zen Master) had not yet seen the Fourth Patriarch (Daoxin Zen Master)?' The Master said: 'The seventh day of Qingming (Pure Brightness Festival).' The monk asked: 'What is it like after seeing him?' The Master said: 'The second day of Guyu (Grain Rain).' The monk asked again: 'Wood above and iron below, what is the meaning?' The Master said: 'Turn misfortune into good fortune.' The monk hesitated. The Master laughed loudly. The monk asked again. The Master said: 'Recent practice has been too idle.' The Master asked the monk: 'How do you plant a rootless tree?' The monk had no answer. The Master said: 'Patrolling the mountain is slightly free.' The monk asked for instruction, citing Yuansha (Yuansha Shibei Zen Master) asking attendant Guang if he had built an iron boat yet? Attendant Guang had no answer. Please Master answer on his behalf. The Master said: 'The wind is good today.' Asked, how to say the first sentence upon entering the door? The Master said: 'A monkey riding on the back of a turtle.' Asked, since it is the Great Hero Mountain, why is it also called Cloud-Covered Hermitage? The Master said: 'You are from Pingyao.' The monk said yes. The Master said: 'Go knock on the ice.' The plum rain season is continuous. The Master, leaving the hall, said: 'Everyone, why are you deluded? It hasn't cleared up for so long.' The crowd had no answer. The Master said: 'To know is to know.'
。不知為不知。天上雷公叫。地下走蟛蜞。呵呵。好場熱亂。以拄杖畫云湄。眾茫然師喝云。聾牛瞎驢一齊打散 解制。師問僧云。秋風清。秋月明。百城煙水任君行。只有一事。撞見勝熱婆羅門時。莫道在者里起程。何故呢。彭。良久云。你道老祖意在甚麼處(黎家蠻子腦後見腮) 師問僧。語是謗。默是誑。語默向上有事在。甚麼事。呵呵。不到死牛邊。不欠死牛錢。我與么道。你又作么生 僧問。如何是學人親切處。師云。火燒烏龜。進云。如何是本身盧舍那。師云。受戒也未。僧云。如何是清凈法身。師云。鬥打相爭 僧問。如何是大通智勝佛。師云。東廊西廊。僧云。為甚十劫坐道場。師云看你顛。僧云。作么生佛法不現前。師笑云。酒鬼子。僧云。何故不得成佛道。師咄云癡蟲 師問柴頭。無根樹子斫斷也未。頭無對。次早云。昨夜看無根樹子。聞鑼聲忽然斷去。師指花云。因甚麼喚作海棠。頭擬議。師便掌 僧問。清凈本然。云何忽生山河大地。師云。你尋衣單么。進云。學人請問佛法。師云。天旱棉花少 僧呈懷州牛食禾頌。師笑云。蠻婆哈醋嘴三尺。村老聞酸面百折。引得乞兒聳膊寒。儼然一幅吳生筆 師垂問云。祖師西來。籬邊山菜帶泥挑。滋味新鮮好。諸增上慢者。聞必不敬信。侍者答云。甘
【現代漢語翻譯】 現代漢語譯本： 『不知為不知』，不知道就說不知道。天上雷公會因此而鳴叫，地下的螃蟹也會因此而奔走。呵呵，真是熱鬧非凡！用拄杖在云湄劃過。（云湄：地名，此處指虛空） 眾人茫然不解，禪師喝道：『聾牛瞎驢，一齊打散！』 解制（解夏，僧侶結束夏季安居修行）。禪師問僧人：『秋風清涼，秋月明亮，百城煙水任你遊行。只有一件事，撞見勝熱婆羅門（勝熱：一種苦行外道）時，莫說從這裡起程。』為什麼呢？『彭！』良久，禪師說：『你道老祖（老祖：指禪宗初祖菩提達摩）的意圖在哪裡？（黎家蠻子腦後見腮，形容人面相兇惡）』 禪師問僧人：『說是誹謗，默然是欺誑，言語和沉默之外還有事在，是什麼事？』『呵呵，不到死牛邊，不欠死牛錢。』我這樣說，你又怎麼理解？ 僧人問：『如何是學人（學人：指學佛之人）最親切的境界？』禪師說：『火燒烏龜。』僧人追問：『如何是本身盧舍那（盧舍那：報身佛）？』禪師說：『受戒了嗎？』僧人問：『如何是清凈法身（清凈法身：佛的三身之一）？』禪師說：『鬥打相爭。』 僧人問：『如何是大通智勝佛（大通智勝佛：古佛名）？』禪師說：『東廊西廊。』僧人問：『為什麼十劫（劫：佛教時間單位）坐在道場？』禪師說：『看你顛狂。』僧人問：『為什麼佛法不現前？』禪師笑著說：『酒鬼子。』僧人問：『為什麼不得成佛道？』禪師呵斥道：『癡蟲！』 禪師問砍柴人：『無根樹子（無根樹子：比喻妄念）砍斷了嗎？』砍柴人無言以對。第二天，砍柴人說：『昨夜看無根樹子，聽到鑼聲忽然斷去。』禪師指著花說：『因什麼喚作海棠？』砍柴人猶豫不決，禪師便打了他。 僧人問：『清凈本然，為何忽然生出山河大地？』禪師說：『你尋衣單（衣單：僧人的行李）嗎？』僧人追問：『學人請問佛法。』禪師說：『天旱棉花少。』 僧人呈上懷州牛食禾頌（懷州牛食禾頌：禪宗公案） 。禪師笑著說：『蠻婆哈醋嘴三尺，村老聞酸面百折。引得乞兒聳膊寒，儼然一幅吳生筆（吳生：唐代畫家吳道子）。』 禪師垂問說：『祖師西來（祖師西來：指達摩祖師從印度來到中國），籬邊山菜帶泥挑，滋味新鮮好。』諸增上慢者（增上慢者：未證得道，自以為證得的人），聞必不敬信。侍者回答說：『甘。』
【English Translation】 English version: 『To not know is to not know.』 If you don't know, say you don't know. The Thunder God in the sky will roar because of this, and the crabs on the ground will scurry about because of this. Ha ha, what a lively scene! He drew across Yunmei (Yunmei: place name, here referring to the void) with his staff. The crowd was bewildered, and the Zen master shouted: 『Deaf oxen and blind donkeys, scatter them all!』 End of Retreat (end of summer retreat, when monks end their summer retreat). The Zen master asked the monk: 『The autumn wind is cool, the autumn moon is bright, and you can travel freely through hundreds of cities and waters. There is only one thing: when you encounter the victorious heat Brahman (Victorious Heat: a type of ascetic heretic), don't say you started from here.』 Why? 『Peng!』 After a long silence, the Zen master said: 『Where do you think the old patriarch's (old patriarch: referring to Bodhidharma, the first patriarch of Zen) intention lies? (The barbarian from the Li family has his cheeks behind his ears, describing a fierce-looking person)』 The Zen master asked the monk: 『To speak is slander, to be silent is deception, and there is something beyond speech and silence. What is it?』 『Ha ha, don't go to the dead ox, don't owe the dead ox money.』 I say this, how do you understand it? The monk asked: 『What is the most intimate state for a student (student: referring to a Buddhist student)?』 The Zen master said: 『A turtle burning in fire.』 The monk asked further: 『What is the original Vairocana (Vairocana: the Reward Body Buddha)?』 The Zen master said: 『Have you taken the precepts?』 The monk asked: 『What is the pure Dharma body (pure Dharma body: one of the three bodies of the Buddha)?』 The Zen master said: 『Fighting and arguing.』 The monk asked: 『What is the Great Penetrating Wisdom Buddha (Great Penetrating Wisdom Buddha: name of an ancient Buddha)?』 The Zen master said: 『East corridor, west corridor.』 The monk asked: 『Why did he sit in the Bodhimanda (Bodhimanda: place of enlightenment) for ten kalpas (kalpa: Buddhist unit of time)?』 The Zen master said: 『Look at your madness.』 The monk asked: 『Why does the Buddha Dharma not appear?』 The Zen master laughed and said: 『Drunkard.』 The monk asked: 『Why can't I attain Buddhahood?』 The Zen master scolded: 『Foolish insect!』 The Zen master asked the woodcutter: 『Have you cut down the rootless tree (rootless tree: metaphor for delusion)?』 The woodcutter was speechless. The next day, the woodcutter said: 『Last night I was watching the rootless tree, and it suddenly broke when I heard the sound of the gong.』 The Zen master pointed to the flower and said: 『Why is it called a Begonia?』 The woodcutter hesitated, and the Zen master struck him. The monk asked: 『The pure is originally so, why did mountains, rivers, and the great earth suddenly arise?』 The Zen master said: 『Are you looking for your robe and bowl (robe and bowl: monk's luggage)?』 The monk asked further: 『The student asks about the Buddha Dharma.』 The Zen master said: 『There is little cotton in the drought.』 The monk presented the Song of the Cow Eating Rice in Huaizhou (Song of the Cow Eating Rice in Huaizhou: Zen koan). The Zen master laughed and said: 『The barbarian woman's sour mouth is three feet long, and the old villagers fold their faces a hundred times when they smell the sourness. It makes the beggars shrug their shoulders in the cold, just like a painting by Wu Sheng (Wu Sheng: Tang Dynasty painter Wu Daozi).』 The Zen master asked: 『When the patriarch came from the West (patriarch came from the West: referring to Bodhidharma coming to China from India), he picked mountain vegetables with mud from the fence, and the taste was fresh and good.』 Those who are arrogant (arrogant: those who have not attained enlightenment but think they have), will surely not respect and believe when they hear this. The attendant replied: 『Sweet.』
草甜。黃連苦。師云。向去莫言今日事。觀音自在放毫光。誰不忍者說。答。深山藏猛虎。師云。風燈動夜幃。大棒打老鼠。為甚麼窗敲碎玉聲偏細。答。明月堂前風冷淡。師云。太平時節桑麻話。不用兵符佩絳紗。錯過也。答。云從龍。風從虎。師云。蛟翻波作雪。鼉吼氣蒸云。金色頭陀供麥飯。還知否。答。曲不藏直。師云。畢陵伽呵叱河神。梅花倒影插人頭。是否。答。樓閣里善財。師云。一鉤新月魚吞影。雙峰云外瞑。是何病。答。碧波生水面。師云月上女出城。舍利弗入城。布袋和尚何故如今笑不止。答。辰屬龍。卯屬兔。師云。東西南北。水灑不著。潑墨飛毫。莫浪題。你能構得么。答。雨過看長虹。師云。禪和子。親舍每疑雲外近。長安翻覺日邊遙呢。侍者答不契。師遂遣出 問檐前水滴。當下心息。學人無席帽。乞師蓋覆。師云。你該結識沈華國。進云。不憐鵝護雪。且喜臘人冰。師云。你曾當衣單么 問此事楞嚴常露布。而今忘卻來時路。乞師指示。師云。肉麻。進云。鍾馗醉里唱揚州。大家拍手上高樓。師云。難消菩薩 問明堂瓦插檐且止。因甚道無量大病源。師云。一個兵丁一條槍。進云。學人久立請師珍重。師云。你快拏船板走 問停鋤傾麥飯。臥草不抬頭。果然是許他知音句么。師云。你
【現代漢語翻譯】 現代漢語譯本： 『草甜，黃連苦。』師父說：『以後不要再說今天的事。』觀音（Avalokiteśvara，菩薩名，意為觀世音）自在地放出毫光。誰不能忍受？』回答：『深山裡藏著猛虎。』師父說：『風燈搖動夜間的帷帳，用大棒打老鼠。為什麼敲碎窗戶的聲音反而細微？』回答：『明月堂前，風冷清淡。』師父說：『太平年間談論桑麻，不用兵符佩戴紅色的絲綢。』錯過了嗎？』回答：『云隨龍，風隨虎。』師父說：『蛟龍翻滾，波濤如雪；鼉龍吼叫，氣息蒸騰如雲。金色的頭陀（dhūta，指苦行僧）供養麥飯，還知道嗎？』回答：『彎曲中不隱藏正直。』師父說：『畢陵伽（Pilindavatsa，佛陀弟子名）呵斥河神，梅花倒影插入人頭。是這樣嗎？』回答：『樓閣里的善財（Sudhana，菩薩名，意為善財童子）。』師父說：『一彎新月，魚吞食倒影；雙峰山外，天色昏暗。』這是什麼病？』回答：『碧波在水面盪漾。』師父說：『月亮升起，女子走出城；舍利弗（Śāriputra，佛陀十大弟子之一）進入城。布袋和尚為什麼現在笑個不停？』回答：『辰屬龍，卯屬兔。』師父說：『東西南北，水都潑不著。潑墨揮毫，不要隨便題寫。你能構造出來嗎？』回答：『雨後觀看彩虹。』師父說：『禪和子（指禪宗僧人），親戚家總覺得離云外很近，長安反而覺得離太陽很遠呢。』侍者回答不合師意，師父就讓他離開了。 問：『檐前的水滴，當下就能使心平靜。學人沒有帽子，乞求師父遮蓋。』師父說：『你應該結識沈華國。』（學人）進言：『不憐惜鵝保護雪，只喜歡臘人制作的冰。』師父說：『你曾經當過衣單嗎？』問：『這件事《楞嚴經》（Śūraṅgama Sūtra）常常顯露，而今卻忘記了來時的路。乞求師父指示。』師父說：『肉麻。』（學人）進言：『鍾馗（Zhong Kui，中國民間傳說人物，能驅鬼逐邪）醉里唱揚州，大家拍手登上高樓。』師父說：『難以消受菩薩。』問：『明堂的瓦片插在屋檐上暫且停止，為什麼說無量的大病源？』師父說：『一個兵丁一條槍。』（學人）進言：『學人久立，請師父珍重。』師父說：『你快拿著船板走吧。』問：『停下鋤頭，傾倒麥飯，躺在草地上不抬頭。果然是允許他知音的句子嗎？』師父說：『你。』
【English Translation】 English version: 『Grass is sweet, Coptis chinensis (Huang Lian, a kind of Chinese medicine) is bitter.』 The master said, 『Don't talk about today's affairs later.』 Avalokiteśvara (Guanyin, a bodhisattva whose name means 'Observing the Sounds of the World') freely emits light. Who cannot endure it?』 Answer: 『A fierce tiger hides in the deep mountains.』 The master said, 『The wind lamp moves the night curtain, beat the mouse with a big stick. Why is the sound of breaking the window so subtle?』 Answer: 『In front of the Bright Moon Hall, the wind is cold and indifferent.』 The master said, 『In times of peace, talk about mulberry and hemp, no need for military symbols to wear red silk.』 Missed it?』 Answer: 『Clouds follow the dragon, wind follows the tiger.』 The master said, 『The jiao dragon rolls over, the waves are like snow; the tuo alligator roars, the breath steams like clouds. The golden dhūta (ascetic monk) offers barley rice, do you still know?』 Answer: 『Straightness is not hidden in crookedness.』 The master said, 『Pilindavatsa (a disciple of the Buddha) scolds the river god, the inverted image of plum blossoms is inserted into people's heads. Is that so?』 Answer: 『Sudhana (a bodhisattva whose name means 'Good Wealth') in the pavilion.』 The master said, 『A crescent moon, the fish swallows the shadow; outside the twin peaks, the sky is dim.』 What is the disease?』 Answer: 『Blue waves rise on the water surface.』 The master said, 『The moon rises, the woman goes out of the city; Śāriputra (one of the Buddha's ten great disciples) enters the city. Why does the Cloth Bag Monk laugh non-stop now?』 Answer: 『Chen belongs to the dragon, Mao belongs to the rabbit.』 The master said, 『East, west, north, and south, water cannot be splashed on it. Splashing ink and waving the brush, don't write casually. Can you construct it?』 Answer: 『Watch the rainbow after the rain.』 The master said, 『Zen monks, relatives always feel close to the clouds, Chang'an feels far from the sun.』 The attendant's answer did not suit the master, so the master sent him away. Asked: 『The water dripping from the eaves can calm the mind immediately. The student has no hat, begging the master to cover it.』 The master said, 『You should get to know Shen Huaguo.』 (The student) said: 『Do not pity the goose protecting the snow, but like the ice made by the wax maker.』 The master said, 『Have you ever been a yidan (clothing attendant)?』 Asked: 『This matter is often revealed in the Śūraṅgama Sūtra, but now I have forgotten the way I came. Begging the master to instruct.』 The master said, 『Goosebumps.』 (The student) said: 『Zhong Kui (a figure in Chinese folklore who can exorcise ghosts) sings Yangzhou in his drunkenness, everyone claps their hands and goes to the high-rise building.』 The master said, 『It is difficult to bear the bodhisattva.』 Asked: 『The tiles of the Mingtang are inserted on the eaves and stop temporarily, why say the source of immeasurable great diseases?』 The master said, 『One soldier, one gun.』 (The student) said: 『The student has been standing for a long time, please take care of yourself, Master.』 The master said, 『You quickly take the boat board and leave.』 Asked: 『Stop hoeing, pour out the barley rice, lie on the grass without raising your head. Is it really allowing him a confidant's sentence?』 The master said, 『You.』
這條命再生的了。進云。也是海晏河清。行人避路。師云。父母單養你一個么 問法久成弊。如何醫得。師云。兵兵梆梆灶上響。進云。適來錯相問。千里卻同風。師云。定是老鼠 問朝到西天。暮歸東土。意旨如何。師云。客寮里誰哭。進云。放火殺人。可有四無量心否。師云。葛仰橋慌慌慞慞進來作甚麼。進云。因風吹火。用力不多。師云。你快裹著被坐 問不坐孤峰頂。常與白雲齊。莫是和尚境界么。師云。你羯磨師甚麼病。進云。風吹柳絮毛毬走。直至如今笑不休。師云引禮師燒辣湯 問千日斫柴一日燒。因甚道如龜爆文。師云。又是江北人。進云。三十年後。此話大行。師云。莫進廚房 問月里塔高十二層。天外星纏五百杪。果是西來祖意否。師云。啞子嚇老鼠。進云。春風觸目百花開。如何是格外提持句。師云。鬼張鬼勢嘴面。(罵盡天下老和尚) 問三歲獅子吼。十方沒狐種。因甚又有跛鱉出頭行。師云。你也該讀句書才好。進云。貓有軟血之功。虎有起尸之德。師云。殿主夜裡還打坐么 問十字街頭望空啟告。不知是何公案。師云。毛銀匠弔紙。進云。蕩盡則且置。穿青那一人是阿誰。師云。你且喂生口去買石灰 問一箭遍十方。落處無人見。學人今日舉似和尚。師云。蔡家莊火燒屋。進云。日間迷
【現代漢語翻譯】 現代漢語譯本 這條命再生的了（指重獲新生）。進云（人名）。也是海晏河清（比喻天下太平）。行人避路（行人紛紛避讓）。 師（指禪師）問：『父母只養了你一個孩子嗎？』 問：『佛法流傳久了產生了弊端，如何醫治？』 師說：『兵兵梆梆，灶臺上響。』 進云說：『剛才問錯了，千里之外卻像同一陣風。』 師說：『一定是老鼠。』 問：『早上到達西天（佛教中的極樂世界），晚上回到東土（指中土，即中國），這其中的意旨是什麼？』 師說：『客房裡誰在哭？』 進云說：『放火殺人，可有四無量心（慈、悲、喜、舍四種廣大的心）嗎？』 師說：『葛仰橋（地名或人名）慌慌張張進來做什麼？』 進云說：『因風吹火，用力不多。』 師說：『你快裹著被子坐好。』 問：『不坐在孤峰頂，常與白雲齊。莫非是和尚的境界嗎？』 師說：『你的羯磨師（佛教中主持授戒儀式的僧人）得了什麼病？』 進云說：『風吹柳絮毛毬走，直至如今笑不休。』 師說：『引禮師（佛教儀式中的引導者）燒辣湯。』 問：『千日砍柴一日燒，為什麼說像龜爆文（指占卜的裂紋）？』 師說：『又是江北人。』 進云說：『三十年後，這話會大行其道。』 師說：『不要進廚房。』 問：『月里塔高十二層，天外星纏五百杪（古代計時單位）。果真是西來祖意（指禪宗的傳承）嗎？』 師說：『啞巴嚇老鼠。』 進云說：『春風觸目百花開，如何是格外提持句（指禪宗中特別重要的開示）？』 師說：『鬼張鬼勢嘴面（指裝模作樣，虛張聲勢）。（罵盡天下老和尚）』 問：『三歲獅子吼，十方沒狐種。為什麼又有跛鱉出頭行？』 師說：『你也該讀點書才好。』 進云說：『貓有軟血之功，虎有起尸之德。』 師說：『殿主夜裡還打坐嗎？』 問：『十字街頭望空啟告，不知是什麼公案（指禪宗故事或問題）？』 師說：『毛銀匠弔紙。』 進云說：『蕩盡則且置，穿青那一人是誰？』 師說：『你且喂生口去買石灰。』 問：『一箭遍十方，落處無人見。學人今日舉似和尚。』 師說：『蔡家莊火燒屋。』 進云說：『日間迷』
【English Translation】 English version This life is reborn. Jin Yun (a person's name). It is also a time of peace and prosperity (a metaphor for a peaceful and prosperous world). Pedestrians make way (pedestrians step aside). The Master (referring to the Zen master) asked, 'Did your parents only raise you as their only child?' Asked: 'After the Dharma has been passed down for a long time, flaws have emerged. How can they be cured?' The Master said: 'Bang, bang, bang, sounds from the stove.' Jin Yun said, 'I asked the wrong question just now, but thousands of miles away it's like the same wind.' The Master said, 'It must be a rat.' Asked: 'Arriving in the Western Paradise (the Buddhist Pure Land) in the morning and returning to the Eastern Land (referring to China) in the evening, what is the meaning of this?' The Master said, 'Who is crying in the guest room?' Jin Yun said, 'Committing arson and murder, can one have the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity)?' The Master said, 'What is Ge Yangqiao (a place name or person's name) doing coming in so flustered?' Jin Yun said, 'Blowing fire with the wind requires little effort.' The Master said, 'Quickly wrap yourself in a blanket and sit down.' Asked: 'Not sitting on the peak of a solitary mountain, but always alongside the white clouds. Could this be the realm of a monk?' The Master said, 'What illness does your Karmacharya (the monk who presides over the ordination ceremony in Buddhism) have?' Jin Yun said, 'The wind blows willow catkins like furry balls, and I still can't stop laughing.' The Master said, 'The usher (the guide in Buddhist ceremonies) is boiling spicy soup.' Asked: 'Chopping firewood for a thousand days and burning it in one day, why is it said to be like cracks in a tortoise shell (referring to divination cracks)?' The Master said, 'Another person from Jiangbei.' Jin Yun said, 'Thirty years from now, these words will become very popular.' The Master said, 'Don't go into the kitchen.' Asked: 'A pagoda twelve stories high in the moon, and stars entangled for five hundred miao (an ancient unit of time) outside the sky. Is this truly the meaning of the Western Patriarch (referring to the transmission of Zen Buddhism)?' The Master said, 'A mute scares a rat.' Jin Yun said, 'The spring breeze touches the eyes and a hundred flowers bloom. What is the phrase for special guidance (referring to a particularly important teaching in Zen Buddhism)?' The Master said, 'Ghosts acting like ghosts, putting on airs. (Scolding all the old monks in the world)' Asked: 'A three-year-old lion roars, and there are no fox cubs in the ten directions. Why does a lame turtle stick its head out and walk?' The Master said, 'You should read some books.' Jin Yun said, 'Cats have the power of softening blood, and tigers have the virtue of raising corpses.' The Master said, 'Does the hall master still meditate at night?' Asked: 'Making a declaration to the empty sky at the crossroads, I don't know what koan (referring to a Zen story or question) it is?' The Master said, 'A silversmith hangs paper.' Jin Yun said, 'Setting aside what has been exhausted, who is that person wearing green?' The Master said, 'Go feed the livestock and buy lime.' Asked: 'An arrow travels through the ten directions, and no one sees where it lands. The student presents it to the Master today.' The Master said, 'A house is on fire in Caijia Village.' Jin Yun said, 'Lost during the day.'
路者。幸自得安寧。師云。松頂上翻車 問三世諸佛因甚麼不知有。師云。你會算命么。進云。請問和尚大了當人。還有事也無。師云。說你改惡從善了。進云。定州磁器似鐘鳴。師云。你道奇也不奇 問千鈞之弩。不為鼷鼠發機。猛虎入門時如何。師云。你曾做過清唱么。進云。銅頭鐵額。鳥嘴魚腮。不為分外。師云。投在那個旗下 問弟子昨日不知舌頭生個甚麼。乞師相救。師云婁羅。進云。酪本一齊拋時如何受用。師云。做官底做宮做賊底做賊 客僧問。古帆未掛時。因甚道後園驢吃草。師云。夜長。進云。從門入者。不是家珍。作么生。師云。腳冷。僧作禮。師云。顧水自憐湖水碧。高吟贏得四山青。倦內者行乎無名。倦外者志乎期費。物之始也傾傾。至其有也彔彔。至其成形。端端王王。豈是天用莫如龍。地用莫如馬。又何必五明囊盛百草露。洗眼。祖堂寮元問。大用現前。不存軌則。和尚還肯放過也無。師云。羊死姜爛。進云。一人因說得悟。一人因喚得悟。一人聞舉便回去。那個親切。師云。剔耳莫搖頭。知藏問。振縮一任和尚。葉落不知秋人來。如何接待。師云。話得是。進云。通身體不圓。繁興不布彩。門前殿後。意作么生。師云。天理。陰騭 僧問。昔日鵝湖孚不出方丈。因甚道在床上食油糍。
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『路是什麼？』 趙州禪師說：『幸運的是，你自己獲得了安寧。』 僧人問道：『松樹頂上翻車是什麼意思？』 趙州禪師說：『三世諸佛（過去、現在、未來的一切佛）因為什麼不知道有？』 僧人說：『你會算命嗎？』 僧人進一步問道：『請問和尚，你認為得道之人還有什麼事嗎？』 趙州禪師說：『（那就像）說你已經改惡從善了。』 僧人說：『定州的磁器，聲音像鐘一樣鳴響。』 趙州禪師說：『你說這奇怪不奇怪？』 僧人問道：『千鈞之弩（比喻強大的力量），不會因為鼷鼠（小老鼠）而發射。猛虎入門時，該怎麼辦？』 趙州禪師說：『你曾經做過清唱嗎？』 僧人說：『銅頭鐵額，鳥嘴魚腮，不為分外之事。』 趙州禪師說：『投靠在哪個旗下？』 僧人問道：『弟子昨天不知道舌頭上生了什麼，乞求師父相救。』 趙州禪師說：『婁羅。』 僧人進一步問道：『酪和本一齊拋棄時，如何受用？』 趙州禪師說：『做官的做官，做賊的做賊。』 客僧問道：『古老的帆船還沒有掛起來的時候，為什麼說後園的驢在吃草？』 趙州禪師說：『夜長。』 僧人說：『從門入者，不是家珍。』（比喻通過外在途徑獲得的，不是自己本有的）。該怎麼做？ 趙州禪師說：『腳冷。』 僧人作禮。 趙州禪師說：『顧影自憐，湖水碧綠，高聲吟唱，贏得四山青翠。』 疲倦于內在的人，追求無名；疲倦于外在的人，追求期望和花費。事物的開始是傾斜的，到了擁有的時候是記錄的，到了成形的時候，端端正正，豈不是天道執行？用處莫如龍，地用莫如馬。又何必用五明囊盛百草露來洗眼呢？ 祖堂寮元問道：『大用現前，不存軌則，和尚還肯放過嗎？』 趙州禪師說：『羊死姜爛。』 僧人進一步問道：『一人因為說而悟道，一人因為呼喚而悟道，一人聽了舉例便回去，哪個更親切？』 趙州禪師說：『剔耳莫搖頭。』 知藏問道：『振作和收縮都任憑和尚，葉落不知秋，人來如何接待？』 趙州禪師說：『話得是。』 僧人進一步問道：『通身體不圓，繁興不布彩，門前殿後，意作么生？』 趙州禪師說：『天理，陰騭（默默地做好事）。』 僧人問道：『昔日鵝湖孚不出方丈，為什麼說在床上食油糍？』
【English Translation】 English version: A monk asked: 'What is the road?' Master Zhao Zhou said: 'Fortunately, you have found peace yourself.' A monk asked: 'What does it mean when a cart overturns on the top of a pine tree?' Master Zhao Zhou said: 'Why don't all Buddhas of the three times (past, present, and future) know about existence?' The monk said: 'Can you tell fortunes?' The monk further asked: 'May I ask, venerable monk, do you think an enlightened person still has things to do?' Master Zhao Zhou said: '(It's like) saying you have reformed from evil and turned to good.' The monk said: 'The porcelain from Dingzhou sounds like a bell.' Master Zhao Zhou said: 'Do you think that's strange or not?' A monk asked: 'A crossbow of a thousand jun (a unit of weight, implying great power) is not triggered by a tiny mouse. What happens when a fierce tiger enters the door?' Master Zhao Zhou said: 'Have you ever performed a cappella?' The monk said: 'Copper head and iron forehead, bird's beak and fish gills, not for extraneous matters.' Master Zhao Zhou said: 'Under whose banner do you serve?' A monk asked: 'Yesterday, this disciple didn't know what grew on my tongue. I beg the master to save me.' Master Zhao Zhou said: 'Lou Luo.' The monk further asked: 'When cheese and the original substance are thrown away together, how can they be used?' Master Zhao Zhou said: 'Those who are officials act as officials, and those who are thieves act as thieves.' A visiting monk asked: 'When the ancient sail is not yet hoisted, why is it said that the donkey in the back garden is eating grass?' Master Zhao Zhou said: 'The night is long.' The monk said: 'Those who enter through the door are not family treasures.' (meaning what is obtained through external means is not inherently one's own). What should be done? Master Zhao Zhou said: 'Feet are cold.' The monk made a bow. Master Zhao Zhou said: 'Looking at one's reflection and pitying oneself, the lake water is green; singing aloud, one wins the green of the four mountains.' Those who are weary of the internal seek namelessness; those who are weary of the external seek expectations and expenses. The beginning of things is inclined, when they are possessed they are recorded, and when they take shape, they are upright and proper. Isn't this the operation of the Way of Heaven? The use is not as good as the dragon, the use of the earth is not as good as the horse. Why is it necessary to use a five-bright bag to hold dew from a hundred herbs to wash the eyes? The head of the ancestral hall asked: 'When great function manifests, without adhering to rules, would the venerable monk still let it pass?' Master Zhao Zhou said: 'The sheep is dead and the ginger is rotten.' The monk further asked: 'One person becomes enlightened through speaking, one person becomes enlightened through calling, and one person returns after hearing an example. Which is more intimate?' Master Zhao Zhou said: 'Don't shake your head while picking your ears.' The librarian asked: 'Invigoration and contraction are up to the venerable monk. When the leaves fall, one doesn't know it's autumn. How should one receive people who come?' Master Zhao Zhou said: 'Well said.' The monk further asked: 'The whole body is not round, flourishing without spreading color, before the door and behind the hall, what is the meaning?' Master Zhao Zhou said: 'Heavenly principle, hidden virtue (doing good deeds silently).' A monk asked: 'In the past, Ehu Fu did not leave the abbot's room, why is it said that he eats oil cakes in bed?'
師云。你昨晚在客房做甚麼。進云。老祖後山五百里。師云。莫走這條路。進云。因甚道九世剎那分。師云。見笑識者 問無鹽無醋。有飯有粥。為何又拗直作曲。師云。張思存鞋店。進云。白雲三片四片。黃鳥一聲兩聲。請問是境不是。師云。河東草紙。進云。總不恁么時如何。師云。軍器不入門 問父母所生口。不能為學人說。未審將甚麼說。師云。你吹也吹得好。唱也唱得好。進云。學人也曾在人家屋檐下過來。師云。所以令弟隨處告訴人 問東家點火。西家暗坐。祖師的旨。乞慈道破。師云。除下左邊灶門來。進云。到頭霜夜月。任運落前溪。師云。可曉得漢陽鹽商姓么 問欲識歸源處。趙州東院西。是甚麼語話。師云。你為何到喬孟真家裡。進云。有語須道卻。無言鬼也瞋。如何是末後句。師云。料你不是這樣人 問梟首甑人攜劍去。如何是衲僧真活計。師云。難怪知隨著急。進云。五鳳樓前則不問。城隍廟裡事作么生。師云。山上不曾寄棺材 問古人道。五九盡日又逢春。果是佛法大意么。師云。你不該怕冷。進云。透網金鱗猶滯水。回途石馬出紗籠。師云。衫子做得精巧 問白雲銷散。紅日東昇。別傳的事作么生。師云。收起文書曬豆豉。進云。道泰不須天子令。行人盡唱太平歌。師云。山東路難走
【現代漢語翻譯】 現代漢語譯本： 師父問：『你昨晚在客房裡做什麼？』 僧人回答：『老祖後山五百里。』 師父說：『不要走這條路。』 僧人問：『為什麼說九世剎那分？』 師父說：『讓明白人見笑了。』 問：『沒有鹽沒有醋，有飯有粥，為何又要拗直作曲？』 師父說：『張思存鞋店。』 僧人問：『白雲三片四片，黃鳥一聲兩聲，請問這是境還是不是境？』 師父說：『河東草紙。』 僧人問：『總不這樣的時候如何？』 師父說：『軍器不入門。』 問：『父母所生的口，不能為學人說法，不知道用什麼來說？』 師父說：『你吹也吹得好，唱也唱得好。』 僧人回答：『學人也曾在人家屋檐下經過。』 師父說：『所以你的師弟隨處告訴人。』 問：『東家點火，西家暗坐，祖師（Bodhidharma）的旨意，請慈悲開示。』 師父說：『挪開左邊的灶門。』 僧人回答：『到頭來霜夜月，任憑它落入前溪。』 師父說：『可知道漢陽鹽商姓什麼嗎？』 問：『想要認識歸源之處，趙州（Zhaozhou）東院西院，是什麼話？』 師父說：『你為何到喬孟真家裡？』 僧人問：『有話須說出，無話鬼也嗔，如何是末後句？』 師父說：『料你不是這樣的人。』 問：『梟首的犯人帶著劍離去，如何是衲僧（monk）真正的活計？』 師父說：『難怪你知道后如此著急。』 僧人問：『五鳳樓前則不問，城隍廟裡事怎麼做？』 師父說：『山上不曾寄棺材。』 問：『古人說，五九（四十五天）盡日又逢春，果真是佛法大意嗎？』 師父說：『你不該怕冷。』 僧人問：『透網金鱗猶滯水，回途石馬出紗籠。』 師父說：『衫子做得精巧。』 問：『白雲消散，紅日東昇，別傳的事怎麼做？』 師父說：『收起文書曬豆豉。』 僧人問：『道泰不須天子令，行人盡唱太平歌。』 師父說：『山東路難走。』
【English Translation】 English version: The Master said, 'What were you doing in the guest room last night?' The monk replied, 'Five hundred li (Chinese mile) behind the Old Master's mountain.' The Master said, 'Don't take this road.' The monk asked, 'Why speak of nine generations in a kshana (instant)?' The Master said, 'The knowledgeable will laugh at this.' Asked, 'No salt, no vinegar, but there is rice and congee. Why force it into a crooked tune?' The Master said, 'Zhang Sicun's shoe shop.' The monk asked, 'White clouds, three or four patches; yellow birds, one or two calls. May I ask, is this a realm or not?' The Master said, 'Hedo paper.' The monk asked, 'What about when it's not like this at all?' The Master said, 'Weapons do not enter the gate.' Asked, 'The mouth born of parents cannot speak for the student. I wonder, what will be used to speak?' The Master said, 'You blow well, you sing well.' The monk replied, 'This student has also passed under the eaves of people's houses.' The Master said, 'That's why your junior brother tells people everywhere.' Asked, 'The eastern family lights a fire, the western family sits in darkness. I beg your compassion to reveal the meaning of the Patriarch (Bodhidharma)'s intent.' The Master said, 'Remove the left side of the stove door.' The monk replied, 'In the end, a frosty night moon, letting it fall into the stream in front.' The Master said, 'Do you know the surname of the Hanyang salt merchant?' Asked, 'Wanting to recognize the place of returning to the source, Zhaozhou (Zhaozhou)'s east and west courtyards, what is this talk?' The Master said, 'Why did you go to Qiao Mengzhen's house?' The monk asked, 'If there are words, they must be spoken; if there are no words, even ghosts will be angry. What is the final phrase?' The Master said, 'I don't think you are that kind of person.' Asked, 'A beheaded prisoner carries a sword away. What is the true livelihood of a monk (mendicant monk)?' The Master said, 'No wonder you are so anxious after knowing.' The monk asked, 'I won't ask about in front of the Five Phoenix Tower, what about the affairs in the City God Temple?' The Master said, 'Coffins have never been sent from the mountain.' Asked, 'The ancients said, after forty-five days, spring comes again. Is this truly the great meaning of the Buddha Dharma?' The Master said, 'You shouldn't be afraid of the cold.' The monk asked, 'A golden carp that slipped through the net is still stuck in the water; a stone horse returning travels out of the gauze cage.' The Master said, 'The shirt is made exquisitely.' Asked, 'White clouds dissipate, the red sun rises in the east. How is the specially transmitted matter done?' The Master said, 'Put away the documents and dry the fermented soybeans.' The monk asked, 'When the Way prevails, there is no need for the Emperor's decree; travelers all sing songs of peace.' The Master said, 'The road to Shandong is difficult to walk.'
問三界無法。何處求心。師云。李正春中秋榜。進云。龍行虎步。拋在千峰崖下。師云。金華知縣氣成病 問護法持符命。請師赴應機。正令當行時。群迷如何指。師云。你又像白兔山時。進云。緊著離水靴。踏破澄潭月。師云。門前十九個大字 客僧問。少室山前無異路。因甚又道差別智難明。師云。噯㖿。人無廉恥。不若狗彘。進云。鬧市裡打靜槌。西方日出卯。師云。苦哉撞在者個網裡 問道人活計只如此留與人間作見聞。不知是個甚麼。師云。作揖老師兄磕頭小師叔。進云。學人洞徹無窮底。踏倒須彌第一峰。師云。糞坑邊生棗子 問明明超主伴。了了徹真空。可是無諍三昧也未。師云。蕭居士罵城隍。進云。船子風高千百年。一曲漁歌少人和。師云。不信便問鄰單 問。塵埋床下履。風動架頭巾時如何。師云。像蛇三個眼。進云。聲前薦得。孤負平生。師云。非痰亦非血。進云。為何師僧頂上戴冠子。師云。你道像個甚麼。進云。燒盡魚龍。違負則積。師云。禮拜須虔誠 僧問三身中那身不說法。師云。街里人為甚麼相罵。進云。莫是法華鋒前陣。涅槃句后收么。師云。打得不亦樂乎。進云。古人道前日遭賊意旨如何。師云。黃啞子哭外婆 游蕪湖。僧問如何是本來面目。師指漁舟。僧茫然。師便掌。良久
云。會么。江水生。江月起。青簾白舫江風駛。江頭老翁披短蓑。獨泛江心羨魚美。大張一網羅群魚。群魚涌出江心裡。勇者傷于鉤。貪者傷于餌。起者如浮瓜。落者如沈李。入者困而怒。出者躍而喜。大者三尺五尺長。小者七寸八寸止。老翁一縱仍一擒。網大魚多莫能紀。須臾卷盡千傾雪。勢及馮夷也披靡。禪和子。本來面目在那裡 問雪上加霜。眼中添屑。若也不會。北郁單越。和尚家風如何施設。師云。你卻會爬旱船進云。七凹八凸無人見。百手千頭祇自知。師云。飲水皺眉行吊哭。進云。軒昂獅子首。牛足馬身材。師云。皮穿骨出 問杭州蘇州浩浩。何者是諸佛真道。師云。打石客人吃菜盤。進云。六十二見本。妄立虛假名。何為真實義。師云。你聲口有些蹺蹊 問無著菩薩發一念心清凈。為何不見真文殊。師云。再去單下摸一陣看。進云。惺惺直言惺惺。歷歷直言歷歷。師云。只恐是破瓶破缸。進云。障蔽魔王一千年覓金剛齊菩薩起處不得。未審在何處住。師云。你今早曾進廚房么 師問侍僧。三世諸佛。因甚麼不知有。僧答不契。師云。記得江西鐵樹宮么。進云記得。師云。黧奴白牯卻知有。僧茫然。師云。大好河南歸德府。僧求開示。師云。清晨寺里鐘。黃昏祭鬼鼓。吾欲觀于轉附朝舞 問小鍋煮飯上
【現代漢語翻譯】 現代漢語譯本： 云。會么？江水上漲，江月升起。青色簾子的白篷船在江風中快速行駛。江邊的老翁披著短蓑衣，獨自在江心泛舟，羨慕魚兒的自由自在。他張開大網捕捉魚群，魚群從江底涌出。勇敢的魚被魚鉤所傷，貪婪的魚被魚餌所害。浮出水面的魚像漂浮的甜瓜，沉入水底的魚像沉落的李子。進入網中的魚困頓而憤怒，逃脫的魚則跳躍歡喜。大的魚有三尺五尺長，小的魚也有七寸八寸。老翁一次又一次地撒網捕魚，網大魚多，數也數不清。頃刻間，漁網捲起如千頃白雪，聲勢之大，連馮夷（傳說中的司水之神）也要退避三舍。 禪和子（指修禪之人），你本來的面目在哪裡？問：雪上加霜，眼中添屑。如果連這個也不會，那就如同身處遙遠的北郁單越（佛教傳說中的地名）。和尚的家風該如何施展？師父說：你卻很會爬旱船進云。七凹八凸，無人能見，百手千頭，只有自己知道。師父說：飲水皺眉，如同行喪吊哭。進云：軒昂的獅子頭，牛的腳，馬的身材。師父說：皮穿骨出。問：杭州、蘇州如此繁華，哪裡才是諸佛的真道？師父說：打石的客人吃菜盤。進云：六十二見（佛教術語，指六十二種錯誤的見解）本是妄立的虛假名相，什麼是真實義？師父說：你說話的口氣有些古怪。問：無著菩薩（人名）發一念清凈心，為何不見真文殊（文殊菩薩）？師父說：再去單獨摸索一陣看看。進云：惺惺相惜，直言不諱；歷歷在目，直言歷歷。師父說：只怕是破瓶破缸。進云：障蔽魔王（佛教中的魔王）一千年也找不到金剛齊菩薩（金剛齊菩薩），不知他住在哪裡？師父說：你今天早上進過廚房嗎？師父問侍僧：三世諸佛，因什麼不知有？僧人回答不契合。師父說：記得江西鐵樹宮嗎？進云：記得。師父說：黧奴（黑色的奴隸）和白牯（白色的母牛）卻知道有。僧人茫然不解。師父說：大好河南歸德府（地名）。僧人請求開示。師父說：清晨寺里敲鐘，黃昏祭祀鬼神敲鼓。我想觀看轉附朝舞。問：小鍋煮飯上
【English Translation】 English version: Clouds. Do you understand? The river water rises, the river moon ascends. A white-sailed boat with a blue curtain speeds along in the river wind. An old man by the riverbank, wearing a short raincoat, rows alone in the heart of the river, envying the beauty of the fish. He casts a large net to catch the fish, and the fish surge from the riverbed. The brave are wounded by the hook, the greedy are harmed by the bait. Those who rise are like floating melons, those who fall are like sinking plums. Those who enter the net are trapped and angry, those who escape leap and rejoice. The large ones are three or five feet long, the small ones are seven or eight inches. The old man casts and catches again and again, the net is large and the fish are numerous, beyond counting. In an instant, the net rolls up like a thousand acres of snow, its force so great that even Feng Yi (the legendary god of water) must retreat. Zen practitioner, where is your original face? Question: Adding frost to snow, adding dust to the eyes. If you don't even understand this, it's like being in distant North Uttarakuru (a place in Buddhist legends). How should the style of a monk's family be displayed? The master said: You are quite good at climbing a land boat into the clouds. Seven dents and eight bumps, no one can see, a hundred hands and a thousand heads, only you know. The master said: Drinking water and frowning, like attending a funeral and crying. Jin Yun: A majestic lion's head, the feet of an ox, the body of a horse. The master said: Skin pierced, bones exposed. Question: Hangzhou and Suzhou are so prosperous, where is the true path of all Buddhas? The master said: A stone-hitting guest eats from a vegetable plate. Jin Yun: The sixty-two views (a Buddhist term, referring to sixty-two kinds of wrong views) are originally falsely established names, what is the true meaning? The master said: Your tone of voice is a bit strange. Question: When Bodhisattva Wu Zhuo (a person's name) generates a thought of pure mind, why doesn't he see the true Manjushri (Manjushri Bodhisattva)? The master said: Go and explore alone for a while and see. Jin Yun: Appreciating each other, speaking frankly; vivid and clear, speaking vividly. The master said: I'm afraid it's a broken bottle, a broken jar. Jin Yun: The demon king of obstruction (a demon king in Buddhism) cannot find Vajra Qi Bodhisattva (Vajra Qi Bodhisattva) even after a thousand years, I wonder where he lives? The master said: Did you go to the kitchen this morning? The master asked the attendant monk: Why don't the Buddhas of the three worlds know about existence? The monk's answer did not match. The master said: Do you remember the Iron Tree Palace in Jiangxi? Jin Yun: I remember. The master said: The black slave and the white cow know about existence. The monk was at a loss. The master said: The great Henan Guide Prefecture (place name). The monk asked for guidance. The master said: In the morning, the bell rings in the temple, in the evening, drums are beaten to worship ghosts and gods. I want to watch the Zhuan Fu Chao dance. Question: Cooking rice in a small pot
蒸菜。飯正香時人正饑。此是甚麼人境界。師云。肚痛換眠床。進云。但知隨例餐䭔子。也得三文買草鞋作么生。師云。摩利支天大煩惱 問枯木無花幾度春。斷云猶掛樹梢頭。是何意旨。師云。黃昏不看病。進云。日月盈昃。秋收冬藏。可是衲僧家風耶。師云。周駝子偷瓜 問庭前花發庭后見。上界鐘聲地獄聞。極則事又作么生。師云。魁星頭中舉。進云。天旱萬民愁。無風浪也起。師云。入門看右手 問穿楊箭與人驚句。不是臨時學得來。是么。師云。酒能誤事。進云。為甚麼十字街頭窮乞兒。腰間掛個風流袋。師云。老鼠恨貓兒。進云。升元閣前且止。洛陽峰畔作么生。師云。你又戴孝帽拜壽 問不是見聞生滅法。葉落歸根露遠山時如何。師云。一五一十。進云。不脫麻衣拳作枕。幾生夢在綠蘿庵。師云。山下人盡知你做事 問演若何曾認影。善財不往南方。甚麼意旨。師云。莫怕。進云。可是紅爐爆出鐵烏龜么。師云。牛屎。進云。大風吹落楞伽山時如何。師云。捧起看 問憍陳如尊者。甚麼年中行道。師云。你帖子皮上如何寫阜字。進云。雪內牡丹花。師云。咄二郎神 問尺頭有寸。鑒者還稀。秤尾無星。如何分曉。師云。過房抱養。進云。三處不成。一亦非有。和尚向那裡答學人。師云。你屬牛底 問借
【現代漢語翻譯】 現代漢語譯本 蒸菜。飯菜正香的時候人正飢餓，這是什麼人的境界？ 師父說：『肚痛換眠床。』 （僧人）進而言：『但知隨例餐䭔子，也得三文買草鞋，作么生？』 師父說：『摩利支天（Marici，光明佛母）大煩惱。』 問：『枯木無花幾度春，斷云猶掛樹梢頭，是何意旨？』 師父說：『黃昏不看病。』 （僧人）進而言：『日月盈昃，秋收冬藏，可是衲僧（僧人的自稱）家風耶？』 師父說：『周駝子偷瓜。』 問：『庭前花發庭后見，上界鐘聲地獄聞，極則事又作么生？』 師父說：『魁星頭中舉。』 （僧人）進而言：『天旱萬民愁，無風浪也起。』 師父說：『入門看右手。』 問：『穿楊箭與人驚句，不是臨時學得來，是么？』 師父說：『酒能誤事。』 （僧人）進而言：『為什麼十字街頭窮乞兒，腰間掛個風流袋？』 師父說：『老鼠恨貓兒。』 （僧人）進而言：『升元閣（不知具體指哪個升元閣）前且止，洛陽峰（不知具體指哪個洛陽峰）畔作么生？』 師父說：『你又戴孝帽拜壽。』 問：『不是見聞生滅法，葉落歸根露遠山時如何？』 師父說：『一五一十。』 （僧人）進而言：『不脫麻衣拳作枕，幾生夢在綠蘿庵？』 師父說：『山下人盡知你做事。』 問：『演若（Yaksha，夜叉）何曾認影，善財（Sudhana）不往南方，什麼意旨？』 師父說：『莫怕。』 （僧人）進而言：『可是紅爐爆出鐵烏龜么？』 師父說：『牛屎。』 （僧人）進而言：『大風吹落楞伽山（Lanka，楞伽經的出處）時如何？』 師父說：『捧起看。』 問：『憍陳如（Ajnatakaundinya，五比丘之一）尊者，什麼年中行道？』 師父說：『你帖子皮上如何寫阜字？』 （僧人）進而言：『雪內牡丹花。』 師父說：『咄，二郎神（道教神祇）。』 問：『尺頭有寸，鑒者還稀，秤尾無星，如何分曉？』 師父說：『過房抱養。』 （僧人）進而言：『三處不成，一亦非有，和尚向那裡答學人？』 師父說：『你屬牛底。』 問：『借』
【English Translation】 English version Steamed vegetables. When the food smells delicious, people are hungry. What is the state of mind of such a person? The master said: 'A stomachache is like changing beds.' The (monk) further asked: 'Even if one only knows to eat according to the rules, and can only afford straw sandals for three coins, what about that?' The master said: 'Marici (光明佛母) has great煩惱 (klesha, affliction).' Question: 'The withered tree has no flowers for how many springs? A broken cloud still hangs on the treetop. What is the meaning of this?' The master said: 'Don't see a doctor at dusk.' The (monk) further asked: 'The moon waxes and wanes, autumn harvests and winter stores. Is this the style of a Buddhist monk?' The master said: 'Old Zhou the hunchback steals melons.' Question: 'Flowers bloom in front of the courtyard and are seen behind it. The sound of bells from the upper realm is heard in the lower realm. What about the ultimate matter?' The master said: 'The head of Kui Xing (魁星，the god of examinations) passes the exam.' The (monk) further asked: 'When there is a drought, all the people worry, and waves rise even without wind.' The master said: 'Look at your right hand when entering the door.' Question: 'An arrow that pierces the willow and a startling phrase are not learned on the spur of the moment, are they?' The master said: 'Wine can lead to trouble.' The (monk) further asked: 'Why does a poor beggar on the street hang a romantic pouch on his waist?' The master said: 'The mouse hates the cat.' The (monk) further asked: 'Let's stop in front of the Shengyuan Pavilion (升元閣). What about the side of Luoyang Peak (洛陽峰)?' The master said: 'You are wearing a mourning cap and offering birthday wishes.' Question: 'Not the Dharma of arising and ceasing of seeing and hearing, what about when the leaves fall and return to their roots, revealing distant mountains?' The master said: 'One, five, one, ten.' The (monk) further asked: 'Not taking off the hemp robe and using the fist as a pillow, how many lifetimes have I dreamed in the Green Vine Hermitage?' The master said: 'Everyone below the mountain knows what you are doing.' Question: 'Why has Yaksha (夜叉) never recognized his shadow, and Sudhana (善財) does not go to the south? What is the meaning of this?' The master said: 'Don't be afraid.' The (monk) further asked: 'Could it be an iron turtle bursting out of a red furnace?' The master said: 'Cow dung.' The (monk) further asked: 'What happens when a great wind blows down Mount Lanka (楞伽經)?' The master said: 'Pick it up and look at it.' Question: 'In what year did the Venerable Ajnatakaundinya (憍陳如) practice the Way?' The master said: 'How do you write the character '阜' on your name card?' The (monk) further asked: 'Peony flowers in the snow.' The master said: 'Bah! Erlang Shen (二郎神，a Taoist deity).' Question: 'There are inches on the ruler, but those who can discern are rare. There are no stars on the steelyard tail. How can one distinguish?' The master said: 'Adopted.' The (monk) further asked: 'Three places are not successful, and one is also non-existent. Where does the monk answer the student?' The master said: 'You were born in the year of the Ox.' Question: 'Borrow'
問通元士。何人不到家。枯樁笑石人。何得口吧吧。還有指示處也無。師云。后架里打點看。僧喝。師云。火燒帽子么 問怛薩舒光。泥沙匿曜。如何是向上事。師云。多災多難。進云。掌缽盂向香積世界吃飯者。為何出身無路。師云。蔣家廟好燒香。進云。單著布衫穿市過。且道是阿誰。師云。你道該打不該 問陜府灌鐵牛。嘉州打大象。是何語話。師云。你莫準提閣鋪單。恐害擺子。進云。黑黑黑。道道道。得得得。師云。觀門朱扁額 問到處逢言不識言。三春不樂止林泉。學人權借一問。乞師方便。師云。張缺嘴彈棉花。進云。雨滋山草秀。東風不裹頭。今日偶然失利。師云。上座算計甚好。進云。幾乎一場特地。師云。落瓦打奴頭 問長亭良夜月。多為客舒鋪。如何是到家句子。師云。土地公。土地婆。進云。從前有個無生曲。且喜今朝調已成。師云。曹直歲箬帽。進云。金色光明雲。銀色光明雲。落在甚麼處。師云。走得你屁出 僧問。如何是應無所住而生其心。師云。硯山亭。僧再問。師云。饒州客 送亡僧歸。僧問亡僧遷化向甚麼去。師召云。阇黎。僧應諾。師云。那裡來。僧茫然。師云。再打鼓 僧問馬祖一喝。百丈三日耳聾。意旨如何。師云。非公境界。僧擬議。師便喝。僧禮拜。師卻問。迷中有
悟且止。還知悟中有迷么。僧茫然。師大笑。僧求指示。師云。少避老。賤避貴 僧問。如何是一句中具三元。師云。戈溪扇子。進云。如何是一元中具三要。師云。紙骨鮮明。舉南泉示眾云。三十年來牧一頭水牯牛。擬向東邊牧。不免犯他國王水草。擬向西邊牧。不免犯他國王水草。不如隨分納些些。師拈云。和和和。東西幾何。南北幾何。歸去歸去。免風免雨。耕耨以時。實我倉庾 舉僧問資福。古人拈槌豎拂。意旨如何。福曰。古人與么那。僧復問。拈槌豎拂。意旨如何。福便喝出。師云。資福善擒虎兕。者僧不解轉身。當時見資福道古人與么那。便云學人今日錯舉。看他如何施設 舉雪峰於法堂前坐。眾集。峰拈拄杖云。者個為中下。僧問忽遇上上人來時如何。峰拈起拄杖。雲門云。我不似雪峰。打破狼籍。僧問未審和尚如何。門便打。師云。雪峰拈起拄杖。雲門問著便打。圓照即不然。忽遇上上人來時如何。但云。去。汝非其人 舉僧問元沙。盡十方是一顆明珠。因甚學人不會。沙云。用會作么。師別云。曾問幾人來 舉湖南報慈雲。我有一句子遍大地。僧問如何是遍大地句子。慈曰。無空缺。師別云。出得還你好手 頌世尊初生。並雲門瑯玡拈語。月上山城征馬急。雨過新水芰荷香。自此洞庭秋正好。煙
【現代漢語翻譯】 現代漢語譯本 悟且停止吧。可知『悟』中也有迷惑嗎？』僧人茫然不知所措。』 禪師大笑。』 僧人請求禪師指示。』 禪師說：『年少的要避開年老的，身份低賤的要避開身份高貴的。』 僧人問：『如何是一句話中具備天(元)、地(元)、人(元)三元？』 禪師說：『戈溪的扇子。』 僧人追問：『如何是一元中具備體(要)、相(要)、用(要)三要？』 禪師說：『紙扇的骨架鮮明。』 舉南泉禪師開示大眾說：『三十年來牧養一頭水牯牛，想要趕到東邊去放牧，難免觸犯他國國王的水草；想要趕到西邊去放牧，難免觸犯他國國王的水草。不如隨分隨緣地繳納一些。』 禪師拈出說道：『和和和，東西有多少？南北有多少？回去吧，回去吧，免受風吹雨打。耕作及時，充實我的糧倉。』 舉僧人問資福禪師：『古人拈起木槌，豎起拂塵，意旨如何？』 資福禪師說：『古人就是這樣做的啊。』 僧人又問：『拈起木槌，豎起拂塵，意旨如何？』 資福禪師便喝斥他出去。 禪師說：『資福禪師善於擒拿虎和兕（sì，古代犀牛）。這個僧人不懂得轉身應對。當時如果見到資福禪師說『古人就是這樣做的啊』，便說『學人今日舉錯了』，看他如何施展手段。』 舉雪峰禪師在法堂前坐著，大眾聚集。雪峰禪師拿起拄杖說：『這個是為中下根器的人準備的。』 僧人問：『如果遇到上上根器的人來時如何？』 雪峰禪師拿起拄杖。雲門禪師說：『我不像雪峰禪師那樣，打破得狼藉不堪。』 僧人問：『未審和尚您會如何做？』 雲門禪師便打。 禪師說：『雪峰禪師拿起拄杖，雲門禪師被問到便打。圓照禪師就不是這樣。如果遇到上上根器的人來時如何？只說：『去，你不是那個人。』 舉僧人問元沙禪師：『整個十方世界是一顆明珠，為什麼學人不會領會？』 元沙禪師說：『領會它做什麼？』 禪師另外說道：『曾經問過幾個人來？』 舉湖南報慈禪師說：『我有一句話遍滿大地。』 僧人問：『如何是遍滿大地的句子？』 慈禪師說：『沒有空缺。』 禪師另外說道：『說得出還算你好手。』 頌世尊初生，並雲門、瑯玡（yá）禪師拈語：月亮升起在山城，征馬奔馳得更急；雨後清新的水面，菱角和荷花散發著清香。從此洞庭湖的秋色正好，煙霧迷濛。
【English Translation】 English version Stop pondering for a moment. Do you know that there is delusion even in enlightenment?' The monk was at a loss. The Zen master laughed loudly. The monk asked for guidance. The Zen master said, 'The young should avoid the old, and the lowly should avoid the noble.' A monk asked, 'What is it to have the three origins (heaven, earth, and human) contained in one phrase?' The Zen master said, 'The fan of Ge Xi.' The monk pressed on, 'What is it to have the three essentials (essence, form, and function) contained in one origin?' The Zen master said, 'The paper bones are distinct and clear.' It is said that Zen Master Nanquan addressed the assembly, saying, 'For thirty years, I have been herding a water buffalo. If I try to graze it to the east, I inevitably trespass on the king's pasture. If I try to graze it to the west, I inevitably trespass on the king's pasture. It is better to contribute a little according to my means.' The Zen master picked up on this, saying, 'Harmony, harmony, harmony. How much east and west? How much north and south? Go back, go back, avoid the wind and rain. Plow and weed in season, and fill my granary.' It is said that a monk asked Zen Master Zifu, 'What is the meaning of the ancients raising a mallet and holding up a whisk?' Zen Master Zifu said, 'That's just what the ancients did.' The monk asked again, 'What is the meaning of raising a mallet and holding up a whisk?' Zen Master Zifu then shouted him out. The Zen master said, 'Zen Master Zifu is good at capturing tigers and rhinos (si, ancient rhinoceros). This monk didn't know how to turn around and respond. If he had seen Zen Master Zifu say, 'That's just what the ancients did,' he should have said, 'This student made a mistake today. Let's see how he handles it.' It is said that Zen Master Xuefeng was sitting in front of the Dharma hall, and the assembly gathered. Zen Master Xuefeng picked up his staff and said, 'This is for those of middle and lower capacity.' A monk asked, 'What if someone of the highest capacity comes?' Zen Master Xuefeng picked up his staff. Zen Master Yunmen said, 'I am not like Zen Master Xuefeng, breaking things up into a mess.' A monk asked, 'I don't know what the abbot would do?' Zen Master Yunmen then struck. The Zen master said, 'Zen Master Xuefeng picked up his staff, and Zen Master Yunmen struck when asked. Zen Master Yuanzhao is not like that. What if someone of the highest capacity comes? Just say, 'Go, you are not the one.' It is said that a monk asked Zen Master Yuansha, 'The entire ten directions are a single bright pearl, why can't this student understand?' Zen Master Yuansha said, 'What's the use of understanding it?' The Zen master added, 'How many people have asked this before?' It is said that Zen Master Bao Ci of Hunan said, 'I have a phrase that pervades the entire earth.' A monk asked, 'What is the phrase that pervades the entire earth?' Zen Master Ci said, 'There is no emptiness.' The Zen master added, 'It's good if you can say it.' A eulogy on the birth of the World-Honored One, along with the words of Zen Masters Yunmen and Langya (yá): The moon rises over the mountain city, and the marching horses hurry even faster; after the rain, the fresh water surface is fragrant with water chestnuts and lotuses. From then on, the autumn scenery of Dongting Lake is just right, shrouded in mist.
波聲里斗漁郎 示徒云。末法陵遲。行腳后賢失本。邇來惑世邪禪。雜謆日盛。生奸[狂-王+皆]。興世情。借佛祖緒餘以緣飾。語誕而行𤜤。貌似而心非。自謂續先德之禪。沿引俗習。迷昧後學。誘以知識善名。使學者憧憧趣外。惙惙隨流。喪其根本而不自知其邪。咸共相述其業而寵狎。汩亂道眼。诪張正法。斯乃宗乘大害。視而難見。聽而難聞。世莫能辨。結俗以自旌。託名疾固。曲求以好合。託名恒順。枉直以取舉。託名作家。屈道以弭謗。託名遊戲。多攀市井俗流。粗誦古人陳語。託名豪傑。飾非而佞張。無綸而詞穢。託名博通。居必談詩。游必俗舍。託名無礙。聾瞽世人。貫以𢟵術。託名傳道。其大抵茍可以沽名射利。知非正道仍不捨雖知正道而不能射利沽名。必不取。心妄于內。形勞于外。其伶俐足以將此。便巧足以莊嚴。稱托比類足以充欲。檀護聲勢足以恃橫。是以奸而稱善。亂而稱靜。暗而稱明。邪而稱正。斯乃外道群𧳍。裨販魔匠。中下根僧。皆合掌而欽羨。揚聲以同好。至死尚習其餘污。被害猶恨已所不及。悲夫。後學陷溺蓋如此。何可救也。以其泉不自中涌。而注之者。皆魔外遺毒。莫不忘本趣末。紛紛擾擾。馳騖不已。至於上亂下喜。左狐右豺。同體相詒。師友相詐。大壞宗風。故沽名射
【現代漢語翻譯】 現代漢語譯本 波聲里斗漁郎（地名），示徒云：『末法時代衰敗沒落，雲遊的後輩賢才喪失根本。近來迷惑世人的邪禪，荒謬的言論日益盛行，產生奸詐和狂妄，助長世俗人情。他們借用佛祖的遺澤來裝飾自己，言語虛誕而行為怪異，外貌相似而內心不符。自稱繼承了先德的禪法，沿用引導世俗的習氣，迷惑愚昧的後學之人，用知識和善名來引誘他們，使學者們心神不定地追求外物，憂愁地隨波逐流，喪失了根本卻不自覺自己的邪惡。他們共同稱述自己的事業而互相吹捧，擾亂了修道的眼光，虛張聲勢地歪曲正法。這實在是宗門的大害，看也難以看清，聽也難以聽聞，世人無法分辨。他們結交世俗之人來標榜自己，假託名義來掩蓋自己的缺點，委曲求全來迎合他人，假託名義說是恒順眾生，歪曲是非來抬高自己，假託名義說是作家風範，委屈正道來消除誹謗，假託名義說是遊戲人間。他們大多攀附市井俗人，粗略地背誦古人的陳詞濫調，假託名義說是豪傑之士，掩飾錯誤而諂媚張揚，毫無章法而言辭污穢，假託名義說是博學通達。居住時必定談論詩詞，遊玩時必定出入俗舍，假託名義說是無所掛礙。他們矇蔽世人，用奸詐的手段來貫穿一切，假託名義說是傳道。他們的大概情況是隻要可以沽名釣譽，即使知道不是正道也不放棄；即使知道是正道而不能用來沽名釣譽，也一定不會採納。內心虛妄，形體勞累，他們的伶俐足以利用這些，他們的便巧足以裝飾自己，稱量比附足以滿足慾望，施主的聲勢足以仗勢橫行。因此，奸詐卻被稱為善良，混亂卻被稱為清靜，黑暗卻被稱為光明，邪惡卻被稱為正義。這些都是外道群魔，販賣邪說的魔匠。中下根器的僧人，都雙手合十而欽佩羨慕，大聲讚揚以示同好，直到死去還習慣於這些污穢，被其所害還遺憾自己不如他們。可悲啊！後學之人陷溺如此，怎麼可以救度呢？因為他們的泉源不是從自身涌出，而注入其中的，都是魔外之道的遺毒，沒有不捨本逐末的，紛紛擾擾，奔波不停。以至於上面混亂而下面歡喜，左邊是狐貍右邊是豺狼，同道之人互相欺騙，師友之間互相欺詐，大大地破壞了宗門的風氣。所以沽名釣譽……』
【English Translation】 English version From Boshengli Dou Yulang (place name), a teaching to his disciples: 'In the degenerate Dharma-ending Age, wandering virtuous successors lose their roots. Recently, misleading worldly heretical Chan, absurd rhetoric is increasingly prevalent, producing treachery and arrogance, fostering worldly sentiments. They borrow the Buddha's legacy to adorn themselves, with extravagant words and eccentric behavior, resembling the appearance but with a different heart. Claiming to inherit the Chan of the former sages, they follow and guide worldly habits, deluding and obscuring later learners, using knowledge and good names to lure them, causing scholars to be restless in pursuit of external things, and sorrowfully drift with the current, losing their roots without realizing their evil. They commonly praise their own careers and flatter each other, disturbing the vision of cultivation, and falsely exaggerating the true Dharma. This is truly a great harm to the sect, difficult to see and difficult to hear, and the world cannot distinguish it. They associate with worldly people to flaunt themselves, using false names to cover up their shortcomings, compromising to please others, using false names to say they are constantly accommodating sentient beings, distorting right and wrong to elevate themselves, using false names to say they are writers, compromising the right path to eliminate slander, using false names to say they are playing in the world. They mostly cling to worldly people in the marketplace, roughly reciting the stale words of the ancients, using false names to say they are heroes, covering up mistakes and flattering and exaggerating, without any rules and with filthy words, using false names to say they are erudite. When living, they must talk about poetry, and when traveling, they must enter and exit vulgar houses, using false names to say they are unhindered. They deceive the world, using treacherous means to penetrate everything, using false names to say they are preaching the Dharma. Their general situation is that as long as they can seek fame and profit, they will not give up even if they know it is not the right path; even if they know it is the right path but cannot use it to seek fame and profit, they will certainly not adopt it. The heart is vain internally, and the body is tired externally. Their cleverness is enough to use these, their convenience is enough to decorate themselves, weighing and comparing is enough to satisfy desires, and the power of patrons is enough to rely on and act recklessly. Therefore, treachery is called goodness, chaos is called tranquility, darkness is called light, and evil is called justice. These are all heretical demons, merchants of heresy. Monks of middle and lower roots all put their palms together and admire and envy, and loudly praise to show their approval, and even until death they are still accustomed to these filth, and are harmed by it and regret that they are not as good as them. Alas! Later learners are so trapped, how can they be saved? Because their spring does not gush out from within themselves, but what is injected into it is the remaining poison of heretical ways, and there is no one who does not abandon the root and pursue the branches, rushing around endlessly. As a result, the top is chaotic and the bottom is happy, the left is a fox and the right is a wolf, fellow practitioners deceive each other, and teachers and friends deceive each other, greatly destroying the style of the sect. Therefore, seeking fame and profit...'
利者。(四字括盡)先祖至禁。夫參禪學道。救世大善。然而行者不以其正。則不免其大惡。吾徒慎之 示徒云。慧命相繼。始於正悟。而終於宗旨。繁文不與焉。后賢雖有根本而不加之眼明。則必惑。毋謂拈頌易學。旨脈難識。世皆知浸水及物則生。其所不及則死。不知日月之所照。功莫大焉。禪流受法蔭甚遠。莫識其由來者可笑 示徒云。凡說法務胸中流出。先有眼目。而後發之宗旨。則縱放自如。不落常套。若就事說理。承言接語。一有留滯。雖甚工巧。終屬死格。昔人論易曰。易簡而天下之理得。又曰。不易乎世。又曰。變動不居。周流六虛。惟變所適。至簡故易。不易故深。變易故神。咄咄窗敲竹。睡醒茶熟。天水鸚𪃿綠 示徒云。禪莫大於凈德。道莫大於智眼。昔日初祖至少林。面九年壁。演拈花旨。寂若無開示意。漠若無知見路。而佛法興。二祖單傳心印。續佛慧命。大唱宗乘。規矩不設余煩。法懸四海之內。供奉諸方。禪衲來覲。是故凈德乃能利生。今世禪者。專為門庭。以斂奸邪。攀外護于宰宦。以備疏虞。營大欺小。風震天下。法子橫行。以彰市肆。門人雜亂于內。學者結識于外。事逾煩。叢席逾亂。謀逾滋。奸邪逾熾。門庭益設。魔患逾侵。彼非不欲為興。然失者。乃舉措暴昧。虛妄門庭。故
祖師尚凈德以苞身。開智眼以傳遠。人信其真。從其化。懷其正。宗其旨。美其示。不敢違其言。僧不罰而畏罪。不賞而歡悅。漸漬道德。大行法化。如近水地濕。近火土燥。以類相及。山川出雲雨。邱阜出蒸氣。四瀆百川。無不從源。小者從大。後者從先。選佛場中。南面主人。人天眼目。雖一舉措動作。不可失於正法。吾徒識之 示眾云。每聞學者云。昂溪和尚不喜人做詩文拈頌。是何言歟。點鐵成金。轉凡為聖。無過此道致妙。揚芬振藻。宣詞吐臆。述事陳理。抑揚今古。則斯道最勝。故汾州頌出而洪都寢議。雲門遺偈而越主遙拜。曹山三問。金吾謝過。雪竇示拈。中丞悟心。枯木以善言得義。死心以頌詞保德。溈山警䇿而外道伏。湛堂折柬而內翰從。先德宗旨。代有能言。忠國師致答于肅宗。興化酬偈于唐帝。丹霞題石橋。周太守施金于北寺。祖師贊鐵塔。張總帥舍宅于南溟。明教錄奏於金闕。投子布引于歐陽。浮山九帶。動警禁掖。法眼戲吟。吐秀宮庭。以至仰橋垂元君篇。東禪著僧史什。風穴有玉牒遺文。保寧投水府佳章。是知此道為貴。上重侯王。下及士庶。通天達人。際明徹幽。用廣機神。胡可廢也。昔我濟祖。高提心印。指後學于頂門開眼。法道大闡。源還流長。德肩諸佛。功施曠劫。而諸祖承之
【現代漢語翻譯】 現代漢語譯本： 祖師尚凈德以包含自身，開啟智慧之眼以傳向遠方。人們相信他的真誠，遵從他的教化，懷著他的正念，尊崇他的宗旨，讚美他的教誨，不敢違揹他的言語。僧人不因懲罰而畏懼罪過，不因獎賞而歡欣喜悅，逐漸被道德浸潤，大力推行佛法教化，如同靠近水的地方會潮濕，靠近火的地方會幹燥，以同類事物互相影響。山川涌出雲雨，丘陵涌出蒸氣，四瀆百川，沒有不從源頭流出的。小的跟隨大的，後來的跟隨先來的。在選佛場中，（祖師）是南面而坐的主人，是人天（人和天神）的眼目。即使是一舉一動，都不能偏離正法。我們這些弟子要牢記啊！
（祖師）向大眾開示說：『常常聽到學人說，昂溪和尚不喜歡人做詩文和拈頌（引用古德禪語加以評唱）。這是什麼話呢？點鐵成金，轉凡為聖，沒有比這更精妙的途徑了。發揚文采，振奮辭藻，宣揚詞句，傾吐心意，敘述事蹟，陳述道理，褒揚或貶低古今人物，那麼這種途徑是最殊勝的。』所以汾州（汾陽善昭禪師）的頌語一出，洪都（江西洪州）的爭論就平息了；雲門（雲門文偃禪師）的遺偈一出，越地之主就遙遙拜服；曹山（曹山良價禪師）的三次提問，金吾（官名）都謝罪認錯；雪竇（雪竇重顯禪師）的示眾拈古，中丞（官名）領悟了心性。枯木（道寧禪師）因善言而獲得意義，死心（悟新禪師）因頌詞而保全德行。溈山（溈山靈佑禪師）的警策（《溈山警策文》）使外道（佛教以外的宗教）折服，湛堂（湛堂準禪師）的折柬（書信）使內翰（官名）順從。先德的宗旨，每個時代都有能言善辯之人。忠國師（慧忠國師）向肅宗（唐肅宗，711-762）致答，興化（興化存獎禪師）向唐帝（唐朝皇帝）酬唱偈語，丹霞（丹霞天然禪師）在石橋題字，周太守向北寺施捨金錢，祖師讚美鐵塔，張總帥舍宅于南溟，明教（明教大師契嵩）將奏章記錄于金闕（皇宮），投子（投子義青禪師）將布引（喪葬用的幡）獻給歐陽（歐陽修）。浮山（浮山法遠禪師）的九帶（僧衣），常常警醒皇宮禁地，法眼（法眼文益禪師）的戲吟，在宮廷中展現才華。以至於仰橋（仰橋善暹禪師）留下元君篇，東禪（東禪宗一禪師）撰寫僧史什，風穴（風穴延沼禪師）有玉牒遺文，保寧（保寧仁勇禪師）投水府佳章。由此可知，這種途徑是可貴的，上至王侯，下至士庶，通達天人，洞徹明幽，運用廣泛，神妙莫測，怎麼可以廢棄呢？
從前我濟祖（臨濟義玄禪師），高舉心印，指引後學在頂門開眼，佛法大道得以大為闡揚，源頭還流長遠，德行堪比諸佛，功德施於曠劫。而各位祖師繼承了他的事業。
【English Translation】 English version: The Patriarch esteemed pure virtue to encompass himself, opened the eye of wisdom to transmit afar. People believed in his sincerity, followed his teachings, cherished his righteousness, revered his principles, and praised his instructions, daring not to disobey his words. Monks feared wrongdoing not because of punishment, and rejoiced not because of rewards, gradually immersed in morality, vigorously promoting the Dharma's teachings, just as land near water becomes damp, and soil near fire becomes dry, with similar things influencing each other. Mountains and rivers produce clouds and rain, hills and mounds produce vapor, the four great rivers and hundreds of streams, none do not flow from the source. The small follows the large, the later follows the earlier. In the field for selecting Buddhas, (the Patriarch) is the master sitting facing south, the eyes of humans and gods. Even a single action or movement cannot deviate from the true Dharma. We disciples must remember this!
(The Patriarch) addressed the assembly, saying: 'I often hear scholars say that Abbot Angxi does not like people composing poetry and gongan commentaries. What is this talk? Turning iron into gold, transforming the ordinary into the sacred, there is no more exquisite path than this. Promoting literary talent, invigorating rhetoric, proclaiming words, expressing intentions, narrating events, stating principles, praising or criticizing figures of the past and present, then this path is the most excellent.' Therefore, when the verses of Fenzhou (Zen Master Fenyang Shanzhao) came out, the disputes in Hongdu (Hongzhou, Jiangxi) subsided; when the final verse of Yunmen (Zen Master Yunmen Wenyan) came out, the ruler of Yue bowed in reverence from afar; with Caoshan's (Zen Master Caoshan Liangjie) three questions, the Jinwu (official title) apologized and admitted his mistake; with Xuedou's (Zen Master Xuedou Chongxian) demonstration of commenting on ancient gongan, the Censor (official title) realized his nature. Dead Tree (Zen Master Daoning) gained meaning through good words, Dead Heart (Zen Master Wuxin) preserved virtue through eulogies. Guishan's (Zen Master Guishan Lingyou) admonitions (the 'Guishan Jingce Wen') subdued external paths (religions other than Buddhism), and Zhantang's (Zen Master Zhantang Zhun) folded letter caused the Inner Academician (official title) to comply. The principles of the former sages, every era has eloquent people. National Teacher Zhong (National Teacher Huizhong) replied to Emperor Suzong (Tang Suzong, 711-762), Xinghua (Zen Master Xinghua Cunjiang) exchanged verses with the Tang Emperor (Emperor of the Tang Dynasty), Danxia (Zen Master Danxia Tianran) inscribed on the stone bridge, Prefect Zhou donated money to the North Temple, the Patriarch praised the iron pagoda, General Zhang donated his residence to Nanming, Mingjiao (Master Mingjiao Qisong) recorded memorials in the Golden Palace (imperial palace), Touzi (Zen Master Touzi Yiqing) presented the cloth banner (used in funerals) to Ouyang (Ouyang Xiu). Fushan's (Zen Master Fushan Fayuan) nine robes often alerted the imperial palace, and Fayan's (Zen Master Fayan Wenyi) playful chanting displayed talent in the court. As for Yangqiao (Zen Master Yangqiao Shanqian) leaving the Yuanjun chapter, Dongchan (Zen Master Dongchan Zongyi) writing the history of monks, Fengxue (Zen Master Fengxue Yanzhao) having the jade tablet's remaining writings, and Baoning (Zen Master Baoning Renyong) submitting excellent chapters to the Water Palace. From this, it can be known that this path is valuable, from kings and nobles to scholars and commoners, connecting gods and humans, penetrating the bright and the hidden, with broad application and unfathomable mystery, how can it be abandoned?'
In the past, my Ancestor Ji (Zen Master Linji Yixuan) highly raised the mind-seal, guiding later learners to open their eyes at the crown of their heads, the great path of the Dharma was greatly elucidated, the source still flows long and far, virtue is comparable to all Buddhas, and merit is bestowed upon countless eons. And all the Patriarchs inherited his work.
。醞釀鴻化。故賓主語脈。磅礴亶厚。河嶽英靈。會為法器。跨越季世。籠罩前古。遞代傑出。法語非周漢子史所能比綴。偈頌非晉魏盛唐得擬伊吾。諸祖徴別拈頌。亦往往超于上世。縱橫收放。清聲古色。大都斐然。但老宿稟材不同。示人靡一。故其發機。或閎大而肆。或簡省而深。或清言而綺。或莊語而峭。邇來叢林更盛。僧倫益秀。競好拈頌偈文。多所述作。業遍海內。老祖博搜群錄。暇日披閱。乃知器以材成。語緣誌異。體視斯時。意生於境。烏能大同。然花發以根。物貴在質。姝色自然。粉黛為假。正法眼藏。翦綵非真。即諸爛然。而索諸無味者。虛也。假也。今人學大慧步者。字模句仿。非不儼然。徐視而形色雖具。神氣都絕。何者。古宗匠有其眼而言諸。今時禪者無其眼而亦學諸。故辭雖肖而悟非真也乃順朱藻繪雖像。無正眼镕鑄者皆假也。優孟之誚。可無懼乎。昔大慧不擬圓悟。圓悟不擬演祖。演祖不擬白雲。華祖不擬虎邱。中峰不擬高祖。而皆卓然為後世宗。則各極其至也。茍極其至。何世不傳。而必曰吾學某體。過矣 示徒云。上古師僧行腳時。品高韻逸。氣靜神閑。而意致幽深。語味不盡。故稱僧中絕倫。末法堪嗟。學遊談而稱悟道。及乎付法住持。施施佛祖容貌。匈匈市井污行。多方營求盛
【現代漢語翻譯】 現代漢語譯本： 醞釀著盛大的教化。所以賓與主之間的言語脈絡，氣勢磅礴而厚重。華夏山河的英靈，匯聚成為佛法的器具。跨越衰敗的時代，籠罩著前代的智慧。一代代傑出的人物，所說的佛法不是周朝、漢朝的子書史書所能比擬的。偈語和頌歌也不是晉朝、魏朝、盛唐所能比作西域的伊吾的。各位祖師的特別開示和頌揚，也往往超越前代。縱橫開合，聲音清越，風格古樸，大都文采斐然。但是老修行們的天賦不同，教導人的方式也不一樣。所以他們啓發機鋒，有的宏大而奔放，有的簡練而深刻，有的用清雅的言語，有的用莊重的言辭。近來叢林更加興盛，僧人更加優秀，競相愛好拈頌偈文，大多有所述作，作品遍佈海內。老祖廣泛蒐集各種記錄，空閑時披閱，才知道器具因材質而成，言語因志向而異。形式取決於時代，意義產生於環境，怎麼能完全相同呢？然而花朵的開放依賴於根，事物可貴在於本質。美麗的容顏是天生的，化妝是虛假的。正法眼藏，剪裁不是真的。即使是那些華麗的辭藻，如果探求其中卻沒有意味，那就是虛假的。現在人學習大慧宗杲（Dahui Zonggao）的步法，字句模仿，並非不儼然相似。但仔細觀察，形色雖然具備，神韻卻完全喪失。為什麼呢？因為古代的宗師有那樣的眼光才說出那樣的話，現在禪者沒有那樣的眼光卻也學習那樣的話。所以辭藻雖然相似，但領悟卻不是真的。就像臨摹硃紅色的藻繪，即使形象相似，沒有真正眼光的熔鑄，都是虛假的。優孟（Youmeng）的嘲諷，難道可以不害怕嗎？過去大慧宗杲（Dahui Zonggao）不模仿圓悟克勤（Yuanwu Keqin），圓悟克勤（Yuanwu Keqin）不模仿演祖（Yan Zu），演祖（Yan Zu）不模仿白雲守端（Baiyun Shouduan），華祖（Hua Zu）不模仿虎邱紹隆（Huqiu Shaolong），中峰明本（Zhongfeng Mingben）不模仿高峰原妙（Gaofeng Yuanmiao），但他們都卓然成為後世的宗師，是因為各自發揮到了極致。如果發揮到了極致，哪個時代不能流傳？而一定要說我學習某種風格，那就錯了。 告誡弟子說：上古時代的師僧行腳時，品格高尚，韻致飄逸，心氣平靜，精神安閑，而意境幽深，語言意味無窮，所以被稱為僧人中的絕倫。末法時代令人嘆息，學習遊談而自稱悟道。等到傳法住持，裝模作樣地模彷彿祖的容貌，內心卻充滿市井的污濁行為，想方設法地追求興盛。
【English Translation】 English version: They are brewing great transformations. Therefore, the linguistic connection between host and guest is grand and profound. The spirits of the Chinese mountains and rivers gather to become vessels of Dharma. They transcend declining ages and encompass the wisdom of the past. Generation after generation, outstanding figures emerge, whose Dharma teachings cannot be compared to the writings of the Zhou (1046-256 BCE) and Han (206 BCE-220 CE) dynasties. Their verses and hymns cannot be likened to those of the Western Regions during the Jin (266-420 CE), Wei (220-266 CE), and High Tang (713-766 CE) periods. The special instructions and praises of the various patriarchs often surpass those of previous generations. They are expansive and收斂, with clear voices and ancient styles, mostly with remarkable literary talent. However, old practitioners have different talents and teach people in different ways. Therefore, their inspirations are sometimes grand and unrestrained, sometimes concise and profound, sometimes elegant in language, and sometimes solemn and stern. Recently, the monasteries have become even more prosperous, and the monks have become more outstanding, competing to create verses and hymns, with many works spread throughout the country. The old patriarchs widely collect various records and read them in their spare time, and they know that vessels are made of materials, and words are different because of different aspirations. Forms depend on the times, and meanings arise from the environment. How can they be completely the same? However, the blooming of flowers depends on the roots, and the value of things lies in their essence. Natural beauty is innate, and makeup is artificial. The 正法眼藏 (Zhengfa Yanzang, the Treasury of the Eye of the True Dharma) is not true if it is merely cut and trimmed. Even those gorgeous words, if one seeks them without taste, are empty and false. Today, people who learn the steps of Dahui Zonggao (大慧宗杲), imitate words and sentences, and are not without seeming resemblance. But upon closer inspection, although the form and color are complete, the spirit is completely lost. Why? Because the ancient patriarchs had the eyes to say such things, but today's Chan practitioners do not have those eyes but also learn those words. Therefore, although the words are similar, the enlightenment is not genuine. It is like copying vermilion algae paintings, even if the image is similar, without the true eye of casting, they are all false. Can one not fear the mockery of Youmeng (優孟)? In the past, Dahui Zonggao (大慧宗杲) did not imitate Yuanwu Keqin (圓悟克勤), Yuanwu Keqin (圓悟克勤) did not imitate Yan Zu (演祖), Yan Zu (演祖) did not imitate Baiyun Shouduan (白雲守端), Hua Zu (華祖) did not imitate Huqiu Shaolong (虎邱紹隆), and Zhongfeng Mingben (中峰明本) did not imitate Gaofeng Yuanmiao (高峰原妙), but they all stood out as masters of later generations because they each reached their own extremes. If one reaches one's own extreme, which era cannot be transmitted? But to say that I must learn a certain style is wrong. He admonished his disciples, saying: When the ancient teachers and monks traveled, their character was noble, their rhyme was elegant, their breath was calm, and their spirit was leisurely, and their intentions were profound, and their words were endlessly meaningful, so they were called the best among monks. The degenerate age is lamentable, learning to talk and claiming to be enlightened. When it comes to transmitting the Dharma and holding the abbotship, they pretend to imitate the appearance of the Buddha, but their hearts are full of the dirty deeds of the marketplace, trying to seek prosperity in every way.
利。盛利至。則隨積敗德愆尤者。何也。不能知恥知過。而附集者不正。恣情縱欲。則翼佐者邪群。故法道存亡。於是乎在。諦審先宗哲匠。高蹈獨往。以法自任。身寄五濁波流。心越三界之表。道全于內。物遺于外。豈與俗輩競門庭而飾佞世媚容耶。如上林喋喋嗇梟。春蜩夏蠅聒耳。德業不足以相涉。聰明不足以相資。蓋魔外黨隊。見稱波旬。迦葉苦行。謂為法王。則衲僧不在於聲色也。今叢林稄稄。知識茀茀。誰念祖宗正法。傷哉。人入豺狐狼伍。方思獅子智明。處於不德惡族。始信高操不渝。咦。法道凌遲。須當竹柏其行。雖歲寒而無改。峨然卓㧞。確爾不移。莫蓬轉以循俗。莫易志以趨流。然而任法道者。不能免群惡不生憎。不能使魔外不侵害。故苦且難而多貧。順世情者。樂且易而皆富。是以俗流莫不委此而就彼。秉操孤立者。志定計決。勸沮不能回。知足知止。憂患不能入。困頓而彌堅。窮獨而不悔。嗚呼。處此者可謂長吟甚於痛哭 示眾云。凡看語錄。須深探其義味。不為誦佛祖空言。乃有益。猶宜依卷帙始終。字字詳玩。久久得前人作用。參錯在胸中。乃為不負所見耳。佛法雖均。機捷為上。宗乘或同。遲緩為下。句能發意。以切為貴。眼能抉擇。以捷為奇。善應機者。若救火拯溺。得其妙者。若驥
【現代漢語翻譯】 現代漢語譯本 利。盛利至。則隨之而來的是積累的敗壞德行的過失。為什麼呢？因為不能知恥知過，而依附聚集的人不正派。放縱情感慾望，那麼輔佐的人就是邪惡之輩。所以佛法的興衰存亡，就在於此。仔細審視先輩宗師和有智慧的匠人，他們高尚地獨自行走，以佛法為己任。身處五濁（貪、嗔、癡、慢、疑）的波濤之中，心卻超越三界（欲界、色界、無色界）之外。內在修養圓滿，外在事物則被遺忘。怎麼會與世俗之輩爭奪門庭，用諂媚的言辭和姿態來取悅世人呢？就像上林苑裡喋喋不休的貓頭鷹，春天和夏天的蟬蠅聒噪擾耳。他們的德行和事業不足以互相影響，他們的聰明才智不足以互相幫助。大概是魔道外道的黨羽，被稱作波旬（Mara，佛教中破壞修行、蠱惑人心的魔王）。迦葉（Kasyapa，釋迦牟尼佛的十大弟子之一，以頭陀苦行著稱）的苦行，被他們認為是法王。那麼，真正的僧人就不在於外在的聲色了。現在叢林里人才濟濟，知識分子眾多，有誰還記得祖師的正法呢？可悲啊！人進入豺狼狐貍的隊伍，才想到獅子的智慧光明。身處不道德的惡劣族群，才相信高尚的操守不會改變。唉！佛法衰落，應當像竹柏一樣堅守自己的品行。即使到了寒冷的冬天也不會改變，高大挺拔，堅定不移。不要像蓬草一樣隨風滾動而順應世俗，不要輕易改變志向而追逐潮流。然而，擔當佛法的人，不能避免眾多惡人的憎恨，不能使魔道外道不來侵害。所以生活困苦艱難而且常常貧窮。順應世俗人情的人，生活快樂容易而且都很富有。因此世俗之人沒有不拋棄前者而選擇後者的。秉持操守而孤立的人，志向堅定，計劃果斷，勸阻也不能使他回頭。知足知止，憂愁患難不能侵入。在困頓中更加堅定，在窮困孤獨中也不後悔。唉！身處這種情況的人，可以說是長聲吟歎勝過痛哭流涕。 開示大眾說：凡是看語錄，必須深入探究其中的意義和味道，不要只是誦讀佛祖的空洞言辭，這樣才會有益處。還應該按照書卷的順序，字字詳細玩味。長久之後，就能領會前人的作用，參雜在自己的胸中，這樣才不辜負所見所聞。佛法雖然平等，但機敏快捷最為上乘。宗門修行或許相同，但遲緩懈怠則為下等。語句能夠啓發意念，以切中要害為可貴。眼力能夠決斷選擇，以敏捷快速為奇妙。善於應機的人，就像救火和拯救溺水者一樣。領悟其中奧妙的人，就像千里馬一樣。
【English Translation】 English version Profit. When great profit arrives, what follows is the accumulation of failed virtues and transgressions. Why is this so? Because they cannot know shame or recognize their faults, and those who gather around them are not upright. If they indulge in emotions and desires, then those who assist them are an evil group. Therefore, the survival or demise of the Dharma depends on this. Carefully examine the wise masters and artisans of the past, who walked alone with noble steps, taking the Dharma as their responsibility. Their bodies dwell in the turbulent currents of the Five Turbidities (greed, hatred, delusion, pride, and doubt), but their minds transcend the realm of the Three Worlds (Desire Realm, Form Realm, Formless Realm). Their inner cultivation is complete, and external things are forgotten. How could they compete with worldly people for status and adorn themselves with flattering words and appearances to please the world? They are like the chattering owls in the Shanglin Garden, the cicadas and flies buzzing in the spring and summer, annoying to the ear. Their virtues and achievements are insufficient to influence each other, and their intelligence is insufficient to assist each other. They are probably the party members of demons and heretics, called Mara (the demon king who obstructs practice and tempts people in Buddhism). Kasyapa's (one of the ten great disciples of Sakyamuni Buddha, known for his ascetic practices) ascetic practices are considered by them to be the Dharma King. Then, the true monks are not concerned with external sights and sounds. Now, the monasteries are full of talented people and knowledgeable scholars, but who still remembers the true Dharma of the ancestors? Alas! People enter the ranks of jackals and wolves, only then do they think of the wisdom and light of the lion. Living in an immoral and evil group, they begin to believe that noble integrity will not change. Alas! When the Dharma declines, one should be like bamboo and cypress, upholding their conduct. Even in the cold winter, they will not change, standing tall and upright, firm and unyielding. Do not drift like tumbleweeds, following the customs of the world, and do not easily change your aspirations to chase after the current. However, those who take on the Dharma cannot avoid the hatred of many evil people, and cannot prevent demons and heretics from harming them. Therefore, life is difficult and often poor. Those who follow worldly sentiments are happy and easy, and all are rich. Therefore, worldly people all abandon the former and choose the latter. Those who uphold integrity and stand alone have firm aspirations and decisive plans, and dissuasion cannot make them turn back. Knowing contentment and knowing when to stop, worries and troubles cannot enter. They become more steadfast in adversity and do not regret being poor and alone. Alas! Those who are in this situation can be said to be chanting in a long voice rather than crying bitterly. Instructing the assembly, he said: 'Whenever you read the recorded sayings, you must deeply explore their meaning and flavor, and do not just recite the empty words of the Buddhas and ancestors, for only then will it be beneficial. You should also follow the order of the book, carefully savoring each word. After a long time, you will be able to understand the actions of the predecessors, mixed in your own mind, so that you will not fail to live up to what you have seen and heard. Although the Buddhadharma is equal, quickness and agility are the best. The practice of the sect may be the same, but slowness and laziness are the worst. If a sentence can inspire an idea, it is valuable to be relevant. If the eye can make a decisive choice, it is wonderful to be quick and agile. Those who are good at responding to the occasion are like saving fire and rescuing drowning people. Those who understand its mysteries are like thoroughbred horses.'
飛矢射若烈焰熛室。必急馳灌潑。若待穿井而救。則基灰棟焚矣。驥所以見珍者。以其日行千里。若延旬而至。則與駑䮓均矣。箭所以殺人者。以其應弦而倒。若窮日而至。則與擲樹者等矣。眼所以為貴者。以其見機而捷。若過後而方明。則與無眼者齊矣。眼不早明。敗而始悟。可謂有眼者歟。故有眼而不捷見。非正眼也。能明而不能大用者。非宗匠也。句貴潔。意貴切。始稱宗門大匠 示徒云。宗乘接人。意因時用。句適時變。時有賓主。用有隱顯根有小大。施有險易。識時知變。可得而用。隨機知宜可得而行。是故法無常格。事無定軌。動靜屈伸。唯變所適。須知眼之明昧從其類。識其根。則動靜應機。見句以觀其心術。因語以探其虛實。則正法藏者。由斯明矣。相應者。主賓同道元要所施之的。承乘奪縱之令。理事抑揚之旨。雖彼暗來。而可以照用得其真。縱奪互換。而可以料揀得其實。弱而不懼於敵者。得所據也。失而不懼於亂者。得所變也。柔而不憂于敗者。得所御也雖后而敢為之先者。應其始。賓競而主得安於靜者。要其終。故觀變現者存乎道。辨逆順者存乎眼。察虛實者存乎旨乘。明出處者存乎理事。賓主終始。各存其會。峻捷尚元痛快貴要。賓昧好先。剛壯惡首。主明讓后。退變光大。收放有宜。而
【現代漢語翻譯】 現代漢語譯本：飛箭射出就像火焰迅速蔓延，必須立刻用水澆滅。如果等到挖井才來救火，那麼房屋的根基和棟樑早就被燒燬了。駿馬之所以被看重，是因為它能日行千里。如果拖延十天才到達，那就和劣馬一樣了。箭之所以能殺人，是因為它離弦即倒。如果一天後才到達，那就和扔樹枝一樣了。眼睛之所以寶貴，是因為它能迅速發現機會。如果事後才明白，那就和瞎子一樣了。眼睛不能及早看清，失敗后才醒悟，能算是真正有眼睛的人嗎？所以，有眼睛卻不能迅速發現，就不是真正的眼睛。能夠明白卻不能充分運用的人，就不是宗師。語句貴在簡潔，意思貴在貼切，這樣才能被稱為宗門的大匠。
（某禪師）開示弟子說：『宗門的接引，意在隨時運用，語句隨著時勢變化。時有賓主之分，用有隱顯之別，根有大小之別，施有難易之別。認識時勢，瞭解變化，才能加以運用。隨機應變，瞭解適宜，才能加以實行。因此，佛法沒有固定的格式，事情沒有一定的規則，行動、靜止、屈服、伸展，都隨著變化而適應。須知眼睛的明亮與否取決於它的類別，認識它的根源，那麼行動和靜止就能應付時機。通過語句來觀察他的心術，通過言語來探究他的虛實，那麼正法寶藏，就能因此而明白。』
『相應』，是指主賓同道，元要所施之的，承乘奪縱的命令，理事抑揚的宗旨。即使對方暗中來襲，也可以照用而得到真諦。縱奪互相轉換，也可以鑑別而得到實情。弱小而不懼怕敵人，是因為佔據了有利的地位。失敗而不懼怕混亂，是因為掌握了變化的方法。柔弱而不擔心失敗，是因為掌握了駕馭的方法。即使落後也敢於爭先，是因為應和了事物的開端。賓客爭奪而主人能夠安於平靜，是因為掌握了事物的結局。所以，觀察變化顯現取決於『道』，辨別順逆取決於『眼』，考察虛實取決於『旨乘』，明白出處取決於理事。賓主、始終，各自存在著它的關鍵。峻捷崇尚元，痛快貴在要。賓客昏昧而喜歡搶先，剛強壯盛而厭惡居后。主人明智而謙讓退後，退讓變化而光大。收斂和放開要有適宜的度。
【English Translation】 English version: A flying arrow is like a raging fire spreading rapidly. One must immediately douse it with water. If one waits to dig a well to put out the fire, then the foundation and pillars of the house will have already been burned down. A fine horse is valued because it can travel a thousand li (Chinese mile, approx. 500 meters) in a day. If it takes ten days to arrive, then it is no different from a poor horse. An arrow can kill because it falls as soon as it leaves the string. If it arrives after a day, then it is the same as throwing a tree branch. Eyes are precious because they can quickly spot opportunities. If one only understands after the fact, then one is no different from a blind person. If the eyes cannot see clearly early on, and one only realizes after failing, can one be considered to truly have eyes? Therefore, having eyes but not being able to see quickly is not having true eyes. One who can understand but cannot fully utilize is not a grand master.
(A Chan master) instructed his disciples: 'The guidance of the Chan school lies in adapting to the times, and the language changes with the situation. There is a distinction between guest and host, and the application has hidden and manifest aspects. The roots have large and small differences, and the implementation has easy and difficult aspects. Recognizing the times and understanding the changes allows one to utilize them. Adapting to the situation and understanding what is appropriate allows one to implement them. Therefore, the Dharma has no fixed form, and things have no fixed rules. Movement, stillness, yielding, and stretching all adapt to the changes. One must know that the brightness of the eyes depends on their category, and recognizing their source allows movement and stillness to respond to the occasion. Observe his mind through his words, and explore his truthfulness through his speech, then the treasure of the true Dharma will be understood.'
'Correspondence' refers to the host and guest sharing the same path, the target of the essential principle, the command of acceptance, attack, and freedom, and the purpose of the principles of suppression and elevation. Even if the opponent attacks in secret, one can illuminate and use it to obtain the truth. Even if seizing and giving are exchanged, one can discern and obtain the reality. Being weak but not fearing the enemy is because one has occupied a favorable position. Failing but not fearing chaos is because one has mastered the method of change. Being gentle but not worrying about defeat is because one has mastered the method of control. Even if one is behind, one dares to be the first because one is in harmony with the beginning of things. If the guests compete but the host can remain calm, it is because one has mastered the end of things. Therefore, observing the manifestation of change depends on the 'Dao', distinguishing between obedience and disobedience depends on the 'eye', examining the truth and falsehood depends on the 'purpose', and understanding the origin depends on the principles. Host, guest, beginning, and end each have their key. Sharpness values the origin, and pleasure values the essence. Guests are ignorant and like to be first, while the strong hate to be last. The host is wise and modest, yielding and transforming to become great. Gathering and releasing should be done appropriately.
不可貪。縱奪有時。而不可濫。犯貪之語。過不在大。失濫之句。害不在深。演真乘。辯語脈。取種草也。立宗旨。慎考究。豈容易乎。料揀照用有時。意句不可忽略。臨機殺活之際。纖芥不可假借。觀時識用。用無窮矣 示徒云。道不屬修。不屬不修。然而行解相應。名之曰祖。上僧忘名。中僧立名。下僧竊名。忘名者體道合德。享人天之福祐立名者修身慎行。歡榮觀之達顯。竊名者厚貌深奸。揚浮華之俗態。足之所履。不過數寸。然而咫尺之途。顛蹶于崖岸。拱抱之梁。沉溺於川穀者。為其立無正地。衲子學道。抑亦如之(學道者。自揣何等便如鏡照面。妍丑並然) 示眾云。老祖常住者。乃寶掌千歲和尚開山也。寶掌和尚。中印土婆羅門子。示生於周威烈王之十二年。丁卯歲七月七日午時也。師生多瑞應。骨氣不常。目大鼻長。耳垂眉高。緊握左拳不展。父母知非凡器。甫九歲。即以投佛陀精舍為沙彌。當祝髮際。怡然開掌。出珠呈本師。遂合十頂禮。見聞者奇之。故命名寶掌。師既符愿離塵。如嵩頂蟠松。肅然卓于霜雪中。雖八風競拂。莫能易所操也。每嘆去佛時遙。未及親承慈誨。輒忘寒暑。廢寢食。竭力于如來三藏。精練殆盡。猶期有教外別傳。以是游五天竺。博問聖賢。歷數百年。始遷震旦。時正漢末
【現代漢語翻譯】 現代漢語譯本 不可貪婪。縱然奪取有時，也不可濫用。犯貪婪之語，過錯不在於大小；失於濫用之句，禍害不在於深淺。闡演真乘（佛教最高教義），辨析語言的脈絡，如同選取草木的種子一樣。樹立宗旨，謹慎考究，豈是容易的事嗎？斟酌選用，照用有時，意和句都不可忽略。面臨生死攸關之際，細微之處也不可假借。觀察時機，認識其用處，用處是無窮無盡的。 告誡弟子說：『道』不屬於修，也不屬於不修。然而行和解相應，就可稱之為『祖』。上等僧人忘卻名利，中等僧人建立名聲，下等僧人竊取名聲。忘卻名利的人，體會『道』，符合『德』，享受人天的福佑；建立名聲的人，修身謹慎，行為端正，歡欣榮耀，顯達於世；竊取名聲的人，外表厚道，內心奸詐，宣揚虛浮華麗的世俗姿態。腳所踩的地方，不過數寸，然而咫尺的道路，也會在懸崖邊跌倒；合抱的大梁，也會沉溺於川穀之中，這是因為他們立足之處沒有正地。衲子（僧人）學道，也像這樣（學道的人，自己衡量是什麼樣的人，就像用鏡子照臉，美醜都顯現出來）。 告訴眾人說：『老祖常住』，是寶掌千歲和尚開山的地方。寶掌和尚，是中印度婆羅門之子，示現出生於周威烈王十二年（公元前414年）丁卯歲七月七日午時。師父出生時有很多祥瑞的徵兆，骨骼氣度與常人不同，眼睛大，鼻子長，耳朵下垂，眉毛高，緊握左拳不展開。父母知道他不是凡人，剛滿九歲，就送他到佛陀精舍做沙彌（小和尚）。當要剃髮的時候，怡然自得地張開手掌，拿出珠子獻給本師，於是合十頂禮。見聞的人都覺得奇異，所以命名為寶掌。師父既然符合願望離開了塵世，就像嵩山頂上的蟠龍松，肅穆地挺立在霜雪之中，即使八風競相吹拂，也不能改變他所操守的。他常常嘆息離佛的時代太遙遠，沒能親自承受佛的教誨，總是忘記寒暑，廢寢忘食，竭盡全力于如來三藏（佛教經典），精研練習幾乎殆盡，還期望有教外別傳。因此遊歷五天竺（古印度），廣泛詢問聖賢，經歷了數百年，才遷到震旦（中國），當時正值漢朝末年。
【English Translation】 English version Do not be greedy. Even if seizing is sometimes permissible, it should not be abused. Committing the fault of greed, the error does not lie in its magnitude; losing oneself in abusive language, the harm does not lie in its depth. Expounding the True Vehicle (the highest Buddhist teachings), discerning the veins of language, is like selecting seeds of grass. Establishing tenets, carefully examining them, is it an easy task? Deliberating and applying them appropriately, intention and phrase cannot be neglected. Facing the moment of life and death, the slightest detail cannot be falsely borrowed. Observing the times, recognizing their use, the uses are inexhaustible. Instructing his disciples, he said: 'The 'Tao' does not belong to cultivation, nor does it belong to non-cultivation. However, when practice and understanding correspond, one can be called an 'Ancestor'. The superior monk forgets fame, the middle monk establishes fame, and the inferior monk steals fame. The one who forgets fame embodies the 'Tao' and conforms to 'Virtue', enjoying the blessings of humans and gods; the one who establishes fame cultivates himself with caution, his conduct is upright, rejoicing in glory, appearing prominent in the world; the one who steals fame is outwardly kind but inwardly treacherous, promoting the superficial and flowery customs of the world. The place where the foot treads is no more than a few inches, yet even a short distance can lead to a fall on the cliff's edge; a beam that can be embraced can sink in the river valley, because they have no firm ground to stand on. A monk learning the 'Tao' is also like this (the one who learns the 'Tao', measure yourself, what kind of person are you, like using a mirror to look at your face, both beauty and ugliness are revealed).' Telling the assembly: 'The Old Ancestor's Abode' is the place where Venerable Baozhang, who lived for a thousand years, founded the mountain. Venerable Baozhang was the son of a Brahmin from Central India, manifesting birth in the twelfth year of King Weilie of the Zhou Dynasty (414 BC), on the seventh day of the seventh month at noon. When the master was born, there were many auspicious signs, his bones and demeanor were different from ordinary people, his eyes were large, his nose was long, his ears drooped, his eyebrows were high, and he tightly clenched his left fist without opening it. His parents knew he was no ordinary person, and when he was just nine years old, they sent him to the Buddha's Vihara to become a Shramanera (novice monk). When it was time to shave his head, he opened his palm with joy, took out a pearl and presented it to his teacher, then prostrated with palms together. Those who saw and heard it found it strange, so he was named Baozhang. Since the master fulfilled his wish to leave the world, he was like a coiled dragon pine on the top of Mount Song, solemnly standing in the frost and snow, even if the eight winds blew fiercely, they could not change what he held onto. He often lamented that the time of leaving the Buddha was too distant, and he could not personally receive the Buddha's teachings, always forgetting the cold and heat, neglecting sleep and food, and exhausting his efforts in the Tathagata's Tripitaka (Buddhist scriptures), diligently practicing almost to exhaustion, still hoping for a special transmission outside the teachings. Therefore, he traveled to the Five Indies (ancient India), widely asking sages and worthies, and after hundreds of years, he moved to Zhendan (China), which was at the end of the Han Dynasty.
桓帝之初。趣蜀。偕賓頭盧尊者登峨嵋。禮普賢大士。止於大慈寺。十餘夏。嘗兼旬一食。持誦不輟。丞相何進奇而贊曰。勞勞玉齒寒。似迸巖泉急。有時中夜坐。階前神鬼泣。師嘗曰。吾有夙願住世千歲。今六百二十有六矣。由是人咸目為千歲和尚。嗣至五臺。禮文殊大士于金剛窟。正值三國紛紜。南北各據。時有李道元麻衣子達真人等。易衣侍師。游古義豐郡。即今黃梅縣伏羲畫卦場。漢謂雲臺山者。師見其峻險𡸗𡸗雙嶦嶫嶫。乃歌曰。憑高遠眺。見萬里云無留跡。屾峮如畫。風煙寂歷。破翠數聲牛笛。桂魄飛來光射處。冷浸一天秋碧。須系履撩衣。乘雲同去。細玩清涼國。遂即那羅延窟雙峰下古佛基。支撐以棲。奄百十秋。人少知者。偶聞佛圖澄隱於終南山。因肩筇往訊。澄見而問曰。庸庸斯世人。賢奸欲測。叵。師應曰。吾道一陽生。葭灰動方妥。時已晉綱不整。五馬渡江。師辭澄。仍歸雙峰。感雷虎隨護。雖兵燹縱橫。而云中鐘鼓。未嘗廢也。嘗示眾曰。一簾霞影搖虛榻。十里松陰要綠苔。莫打子規啼竹里。恐驚雷虎動林隈。有偓佺仙人。來自海島。同師上南嶽。為群仙說戒于祝融峰。感白猿進果。黑彪守戶。神龜獻芝。紫鸞伏座。安居數十夏。過匡廬。訪耶舍尊者於五老峰。尊者一見而詰曰。路深猿哭虬
{ "translations": [ "現代漢語譯本：", "漢靈帝時期（公元168-189年），他前往蜀地，與賓頭盧尊者（Pin-t'ou-lu Tsun-che，十六羅漢之一）一同登上峨嵋山，禮拜普賢大士（P'u-hsien Ta-shih，普賢菩薩）。他居住在大慈寺十餘年，曾有半個月才吃一餐飯，持續不斷地誦經。丞相何進（Ho Chin）對此感到驚奇並讚歎道：『勞勞玉齒寒，似迸巖泉急。有時中夜坐，階前神鬼泣。』（牙齒不停誦經都感到寒冷，像巖石中迸出的泉水一樣急促。有時半夜坐禪，臺階前神鬼都在哭泣。）", "師父曾說：『我有個宿願要住世一千歲，現在已經六百二十六歲了。』因此人們都稱他為千歲和尚。後來他前往五臺山，在金剛窟禮拜文殊大士（Wen-shu Ta-shih，文殊菩薩）。當時正值三國時期（公元220-280年），南北各地各自佔據一方。當時有李道元（Li Tao-yuan）、麻衣子（Ma-i Tzu）、達真人（Ta Chen-jen）等人，換上衣服侍奉師父。他遊歷古義豐郡，也就是現在的黃梅縣伏羲畫卦的地方。漢朝時稱為雲臺山的地方，師父看到它高峻險要，兩座山峰高聳，於是歌唱道：『憑高遠眺，見萬里云無留跡。屾峮如畫，風煙寂歷。破翠數聲牛笛。桂魄飛來光射處，冷浸一天秋碧。須系履撩衣，乘雲同去。細玩清涼國。』（在高處遠望，看到萬里雲彩沒有留下痕跡。山峰像畫一樣，風煙寂靜。幾聲清脆的牛笛聲。月亮飛來光芒照射，寒冷浸透了一天的秋色。需要繫好鞋子撩起衣服，乘雲一同離去。仔細欣賞清涼國。）", "於是就在那羅延窟（Na-lo-yen K'u）雙峰下的古佛基處，支撐著身體居住，大約一百多年，很少有人知道。偶然聽說佛圖澄（Fo-t'u-cheng）隱居在終南山，於是拄著竹杖前去拜訪。佛圖澄見到他問道：『庸庸斯世人，賢奸欲測叵。』（平庸的世人，賢良和姦詐難以預測。）師父回答說：『吾道一陽生，葭灰動方妥。』（我的道是一陽初生，葭灰動才能安妥。）", "當時已經到了晉朝，綱紀不整，五馬渡江（公元317年）。師父告別佛圖澄，仍然回到雙峰，感應到雷虎隨身保護。即使兵火戰亂縱橫，而云中的鐘鼓聲，也未曾停止。師父曾對眾人說：『一簾霞影搖虛榻，十里松陰要綠苔。莫打子規啼竹里，恐驚雷虎動林隈。』（一簾彩霞搖動著空空的床榻，十里松樹的陰影覆蓋著綠苔。不要打擾杜鵑在竹林里啼叫，恐怕驚動雷虎在樹林角落裡活動。）", "有偓佺（Wo Chuan）仙人，來自海島，與師父一同登上南嶽，為眾仙說法于祝融峰。感應到白猿獻上水果，黑彪守護門戶，神龜獻上靈芝，紫鸞伏在座位旁。安居數十年。經過匡廬，在五老峰拜訪耶舍尊者（Yeh-she Tsun-che）。尊者一見面就問道：『路深猿哭虬
松舞。石臥云流牧子歌。老大德從甚處來。師笑曰。蘿萬古而掛木。土何日而生薺。者曰。藥苗初茁。竹母才移。遂相將上金輪峰。禮佛舍利塔。經宿。復下南康。聞達磨自嶺南來建鄴。遂與尊者別。往白下見達磨。咨決心要。磨震聲召曰。老阇黎。師應諾。磨大笑。師于言下大悟。七百年中珍惜。直下泮然冰解歸述偈曰。梁城遇導師。參禪了心地。飄零二浙游。更盡佳山水。逡巡泗洲。與智者大師順流東下。由千頃達琴溪。至今赤鯉古潭。有唐裴休所書寶掌石存焉。詣延陵。邀紫髯道士。同陟天臺。過石樑。登赤城。訪曇猷尊者。師指麥問曰。如海斯涌。滿車汗邪。者振錫云。折楊皇華之語。缸面甕頭之詞。果報如斯。功德如斯。師遂辭。上華頂。禮長耳定光古佛。航南海。禮觀音大士。旋四明。挈竺曆法師進蜀。謁二祖神光和尚。逾棉竹山。過白帝城。書旅亭壁曰。日出東邊雨又飄。棧前棧后草蕭蕭。不知良友居何處。山徑云深數問樵。遂離蜀。復遍游雁宕。磅礴翠峰七十二庵。憩大龍湫。友博具那尊者。榜庵曰。觀不足。額天柱巖以忘歸。隱士陶宏景。因立忘歸觀不足之二亭焉。銘詩曰。天下名山曾過目。就中此景難圖錄。山前千歲白頭翁。猶道一生觀不足。師聞傅大士法化雙林。特往而參之。問如何是佛正法
【現代漢語翻譯】 現代漢語譯本 松舞。石上臥著云，牧童唱著歌。老衲從哪裡來？寶掌禪師笑著說：『蘿蔓纏繞古樹萬年，泥土何時才能長出薺菜？』那人說：『藥苗剛發芽，竹子才移植。』於是互相攙扶著登上金輪峰，禮拜佛舍利塔，住了一夜。又下到南康，聽說菩提達磨從嶺南來到建鄴（今南京），於是與那位尊者告別，前往白下（今南京）拜見達磨，請教決心的要旨。達磨大聲呼喚道：『老阇黎（對年長僧人的尊稱）。』寶掌禪師應諾。達磨大笑。寶掌禪師在言下大悟。七百年來珍藏的疑惑，頓時像冰塊融化一般消解。於是作偈說道：『在梁城（南朝梁的都城，公元502-557年）遇到導師，參禪明白了心地。漂泊在浙江一帶，飽覽了美好的山水。』 慢慢地來到泗洲，與智者大師順著水流向東而下，從千頃到達琴溪。至今赤鯉古潭，還有唐朝裴休所寫的寶掌石存在。前往延陵，邀請紫髯道士，一同登上天臺山，經過石樑，登上赤城山，拜訪曇猷尊者。寶掌禪師指著麥子問道：『像海一樣涌動，滿車都是汗水嗎？』曇猷尊者搖著錫杖說：『這是折楊皇華的言語，缸面甕頭的詞句。果報如此，功德也如此。』寶掌禪師於是告辭，登上華頂山，禮拜長耳定光古佛。航行南海，禮拜觀音大士。返回四明，帶領竺曆法師進入蜀地，拜見二祖神光和尚。翻越棉竹山，經過白帝城，在旅館墻壁上題詩道：『太陽從東邊升起又下雨，棧道前後野草蕭蕭。不知好朋友住在哪裡，山路云深只能多次問樵夫。』於是離開蜀地，又遊歷了雁蕩山，在翠峰七十二庵中流連忘返，在大龍湫休息。與博具那尊者為友，在庵上題字說：『觀不足』，在天柱巖上題字『忘歸』。隱士陶宏景，因此立了忘歸觀不足的兩個亭子。銘詩道：『天下的名山我都曾看過，其中這景色難以用圖畫記錄。山前千歲白頭老翁，還說一生觀看也不夠。』寶掌禪師聽說傅大士在雙林寺說法教化，特地前去參拜，問道：『什麼是佛的正法？』
【English Translation】 English version Song and dance. Clouds lie on the stones, and the shepherd sings. Where does the old monk come from? Baizhang (Treasure Palm) Zen Master smiled and said, 'Vines have clung to trees for ten thousand years, when will shepherd's purse grow from the soil?' The man said, 'The medicinal seedlings are just sprouting, and the bamboo has just been transplanted.' So they helped each other up Jinlun Peak, worshiped the Buddha's sarira pagoda, and stayed overnight. Then they went down to Nankang. Hearing that Bodhidharma had come to Jianye (present-day Nanjing) from Lingnan, he bid farewell to that venerable one and went to Bai Xia (present-day Nanjing) to see Bodhidharma, asking about the essentials of determination. Dharma shouted loudly, 'Old Jhelum (a respectful term for elderly monks).' Baizhang Zen Master responded. Dharma laughed loudly. Baizhang Zen Master had a great enlightenment under the words. The doubts treasured for seven hundred years were resolved like melting ice. So he wrote a verse saying, 'Meeting a mentor in Liang City (capital of the Liang Dynasty, 502-557 AD), understanding the mind through Zen. Wandering in Zhejiang, enjoying the beautiful scenery.' Slowly came to Sizhou, and followed Master Zhiyi downstream to the east, reaching Qinxi from Qianqing. To this day, the ancient pool of red carp still has the Baizhang Stone written by Pei Xiu of the Tang Dynasty. He went to Yanling, invited the purple-bearded Taoist priest, and ascended Tiantai Mountain together, passing through Shiliang, ascending Chicheng Mountain, and visiting Venerable Tanyou. Baizhang Zen Master pointed to the wheat and asked, 'Is it surging like the sea, and is the cart full of sweat?' Venerable Tanyou shook his tin staff and said, 'These are the words of breaking willow branches and imperial flowers, the words of jar faces and urn heads. The karmic retribution is like this, and the merit is like this.' Baizhang Zen Master then bid farewell, ascended Huading Mountain, and worshiped the ancient Buddha Dingguang with long ears. Sailed the South China Sea and worshiped Avalokitesvara Bodhisattva. Returning to Siming, he led Master Zhulifa into Shu, and visited the Second Ancestor, Master Shenguang. Crossing Mianzhu Mountain and passing through Baidi City, he wrote a poem on the wall of the inn: 'The sun rises in the east and it rains again, the grass is desolate before and after the plank road. I don't know where my good friend lives, the mountain path is deep in the clouds, so I can only ask the woodcutter many times.' So he left Shu and traveled around Yandang Mountain again, lingering in the seventy-two nunneries of Cuifeng, resting in Dalongqiu. He befriended Venerable Bojujuna, and inscribed on the nunnery, 'Not enough to watch', and inscribed on Tianzhu Rock, 'Forget to return'. Hermit Tao Hongjing, therefore, established two pavilions, 'Forget to return' and 'Not enough to watch'. He wrote a poem: 'I have seen all the famous mountains in the world, among them this scenery is difficult to record in pictures. The old man with white hair in front of the mountain, still says that a lifetime is not enough to watch.' Baizhang Zen Master heard that Fu Dashi was preaching and teaching in Shuanglin Temple, so he went to pay homage and asked, 'What is the Buddha's true Dharma?'
眼藏。士叉手曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。師復詰曰。莫便是教外別傳耶。士曰。碧水映孤峰。寒潭迎皎月。你我不知宗。須彌足底越。師從游數載。適魚浦。跨赤符大巖等諸勝地。又回司空山。隱於古廟中。高士沈約過謁。書石云。寒風吹破故窗紙。片片雪花落供臺。添盡三衣仍似水。拾薪深撥地爐灰。師將約閱舒城。拉三祖游羅浮。訪葛洪真人于梅花塢之洗耳泉。師吟曰。萬頃青山。一分梅花三分竹。行吟住宿。只許仙郎獨。葛亦和云。禪翁來時。恰好收棋局。烹茶熟三祖撫掌曰。稚川稚川。莫辭忙碌。钁筍燒青玉。三人大笑。聲震石落。落石洞今在梅花村側。唐運肇興。復歸雙峰老祖寺。有行盡支那八百洲。此山偏稱道人游之句。與四祖信和尚盤桓。遂請四祖住持老祖寺。乃渡河至少林面壁崖。復走幽州。游西山。訪華嚴室利尊者于潭柘寺。歷上方。造真定。禮大菩薩。遇白足企都仙。師與語。彼所執。遂𢹂歸黃梅。訪五祖忍和尚于東禪。往來莫逆者數十年。蘄黃兵擾復隱於浦江赤巖之間。時有淀溪朗聖僧者。忍祖之法孫也。獨居晏如。師與之善。嘗命白犬馳書。朗亦以青猿致訊。韋皋題朗壁。有白犬馳書至。青猿洗缽回云云。未幾。朗公遷化。師乃泛濤江。掛笠會稽雲門。時唐高
【現代漢語翻譯】 眼藏（僧人的法號）。士（僧人，下同）叉手說：『空手拿著鋤頭，步行騎著水牛。人從橋上走過，橋流動而水不流。』 師（僧人，下同）又問：『莫非這就是教外別傳嗎？』 士說：『碧水倒映著孤峰，寒潭迎接皎潔的月亮。你我不知禪宗真意，須彌山也在腳下超越。』 師跟隨士遊歷數年，到了魚浦，跨越赤符大巖等許多勝地，又回到司空山，隱居在古廟中。高士沈約前來拜訪，在石頭上題字說：『寒風吹破破舊的窗紙，片片雪花落在供臺上。添盡三件僧衣仍然像水一樣單薄，拾柴深撥地爐里的灰燼。』 師帶領沈約遊覽舒城，拉著三祖遊覽羅浮山，在梅花塢的洗耳泉拜訪葛洪真人。師吟誦道：『萬頃青山，一分梅花三分竹。行吟住宿，只允許仙人獨自居住。』 葛洪也和道：『禪師來的時候，恰好收完棋局，烹茶已熟。』 三祖拍手說：『稚川（葛洪的字），稚川，不要推辭忙碌，挖筍燒成青玉。』 三人大笑，聲音震得石頭都落下來。落石洞現在還在梅花村旁邊。唐朝（618年）國運興起，師又回到雙峰老祖寺，有『走遍支那八百洲，此山偏偏適合道人游』的詩句。與四祖信和尚一起盤桓，於是請四祖住持老祖寺。然後渡過黃河到少林寺面壁崖，又到幽州，遊覽西山，在潭柘寺拜訪華嚴室利尊者。遊歷上方山，到真定，禮拜大菩薩，遇到白足企都仙。師與他交談，瞭解了他的執念，於是帶著他回到黃梅，在東禪拜訪五祖忍和尚，往來密切有數十年。蘄州、黃州一帶發生戰亂，師又隱居在浦江赤巖之間。當時有淀溪朗聖僧，是忍祖的法孫，獨自居住，安然自得。師與他交好，曾經命白犬送信，朗也用青猿回信。韋皋在朗的墻壁上題詩，有『白犬送信至，青猿洗缽回』等句。不久，朗公圓寂。師於是泛舟濤江，戴著斗笠來到會稽雲門。當時唐高
【English Translation】 Yancang (the dharma name of a monk). Shi (another monk, same below) clasped his hands and said, 'Empty-handed, he holds the hoe; walking, he rides the water buffalo. People pass over the bridge, the bridge flows, but the water does not.' The Master (another monk, same below) further questioned, 'Could this be a separate transmission outside the teachings?' Shi said, 'Azure water reflects the solitary peak; a cold pool welcomes the bright moon. You and I do not know the essence of Zen; even Mount Sumeru is surpassed beneath our feet.' The Master followed Shi for several years, reaching Yupu, crossing the Great Red Talisman Rock and many other scenic spots, and returned to Mount Sikong, where he lived in seclusion in an ancient temple. The noble Shen Yue came to visit and wrote on a stone, 'The cold wind breaks the old window paper; snowflakes fall on the offering table. Adding all three robes still seems as thin as water; gathering firewood, I deeply stir the ashes in the earth stove.' The Master led Shen Yue to tour Shucheng, and took the Third Patriarch to Mount Luofu, visiting the True Man Ge Hong at the Ear-Washing Spring in Plum Blossom Village. The Master recited, 'Ten thousand acres of green mountains, one part plum blossoms, three parts bamboo. Traveling and lodging, only immortals are allowed to dwell alone.' Ge Hong also responded, 'When the Zen master arrives, it is just the right time to finish the chess game, and the tea is already brewed.' The Third Patriarch clapped his hands and said, 'Zhichuan (Ge Hong's courtesy name), Zhichuan, do not decline to be busy, digging bamboo shoots to burn into green jade.' The three laughed loudly, and the sound shook the stones, causing them to fall. The Falling Stone Cave is still next to Plum Blossom Village today. During the rise of the Tang Dynasty (618 AD), the Master returned to the Old Ancestor Temple of Shuangfeng, with the line 'Having traveled through eight hundred states of China, this mountain is particularly suitable for Daoists to roam.' He lingered with the Fourth Patriarch, Monk Xin, and then invited the Fourth Patriarch to preside over the Old Ancestor Temple. Then he crossed the Yellow River to the Cliff of Facing the Wall at Shaolin Temple, and went to Youzhou, touring the Western Mountains, visiting the Venerable Shili of Huayan at Tan Zhe Temple. He traveled to Shangfang, went to Zhengding, paid homage to the Great Bodhisattva, and met the White-Footed Qi Du Immortal. The Master spoke with him, understood his attachments, and then took him back to Huangmei, visiting the Fifth Patriarch, Monk Ren, at Dongchan, with whom he had close relations for decades. During the disturbances in Qizhou and Huangzhou, the Master again lived in seclusion between the Red Rocks of Pujiang. At that time, there was the Holy Monk Lang of Dianxi, a dharma grandson of the Patriarch Ren, who lived alone in peace. The Master was on good terms with him, and once ordered a white dog to deliver a letter, and Lang also used a blue monkey to send a message in return. Wei Gao inscribed on Lang's wall, with lines such as 'The white dog delivers the letter, the blue monkey returns to wash the bowl.' Not long after, the Venerable Lang passed away. The Master then sailed on the Tao River, wearing a bamboo hat, and arrived at Yunmen in Kuaiji. At that time, the Tang Gao
宗顯慶二年。歲在丁巳。師已滿千歲。又餘七十二年矣。忽於七月七日示徒如光慧云等偈曰。本來無生死。今亦示生死。我得去住心。他生復來此。遂掩目趣寂。七日復甦。囑曰。吾滅度后。宜塔於此。後有迎吾骨西歸者。慎毋拒之。語訖長逝。眾遵遺命。遂塔全身於若耶溪南。每值風雨。塔光旭麗。至壬戌夏。五月五日。適有梵僧至。繞禮師塔。塔戶自開。舍利炳然。光耀莫倫。寶骨颙然。杲杲赤文。僧祝畢。提頂骨振之。節節連絡有緒。浴于池。裹之西去。雲霄浮影。隱隱樂聲。彌日不絕。洗骨池今在舍利塔左。按師所歷數十餘處。俱成招提。惟黃梅雙峰老祖寺最都。以在四祖五祖之前。故稱老祖寺焉。行森忝寓丈室。瞻禮古儀。若對風前瘦竹。令人五內俱冷。嗚呼。數千年來。名山大川。新棟復灰者。蓋不知其凡幾。而此間之落然檐楹。吐雲吞月。曾無微損。至於泉石松篁。尚含餘韻。得非師之高德所鐘。烏能若是其神護耶。森嘗閱五燈。及祖傳。其所記過略。適以山居多暇。故詳考夫古會稽記事。唐匯搜奇。白氏類林。羅浮舊志。天臺會纂。法苑珠林。雁宕集等。敬述師平生行實。俾道照高懸。致後昆有所鑒云。拜首謹贊。懷悲願。露古顏。孤筇直過萬重關。竿頭風月灘灘別。足底煙霞處處閑。稱幽興。惟此
【現代漢語翻譯】 現代漢語譯本：宗顯慶二年（1065年），歲在丁巳。師父已經滿一千歲，又過了七十二年。忽然在七月七日，向弟子如光、慧云等留下偈語說：『本來沒有生死，如今也只是示現生死。我得到了去住隨心的境界，他生還會再來這裡。』說完就閉上眼睛進入寂滅。七日後又甦醒過來，囑咐說：『我滅度后，應該在此地建塔。以後有來迎接我遺骨西歸的人，千萬不要拒絕。』說完就長逝了。大家遵照遺命，於是將全身舍利塔葬在若耶溪南。每當風雨來臨，塔的光芒都非常明亮美麗。到了壬戌年（1142年）夏天，五月五日，正好有一位梵僧來到，繞著師父的塔禮拜。塔門自己打開，舍利光芒閃耀，無比燦爛。寶骨高聳，鮮紅色的紋路清晰可見。僧人祝禱完畢，提起頂骨搖動，每一節都連線得很好。然後用池水沐浴，包裹起來向西而去。雲霄中浮現出影像，隱隱約約有音樂聲，整日不絕。洗骨池現在還在舍利塔的左邊。考察師父所經歷的數十個地方，都成了寺院。只有黃梅雙峰老祖寺最為重要，因為它在四祖道信（Daoxin）和五祖弘忍（Hongren）之前，所以稱為老祖寺。行森有幸居住在丈室，瞻仰古代的儀式，就像面對風中的瘦竹，令人五內俱冷。唉！數千年來，名山大川，新建的殿宇又變成灰燼的，大概不知道有多少。而這裡的簡陋的屋檐，吞吐云月，竟然沒有絲毫損壞。至於泉水、石頭、松樹、竹子，還包含著剩餘的韻味。如果不是師父的高尚品德所庇佑，怎麼能這樣神奇呢？行森曾經閱讀《五燈會元》以及《祖堂集》，其中所記載的過於簡略。正好因為山居有很多空閑時間，所以詳細考證了《古會稽記事》、《唐匯搜奇》、《白氏類林》、《羅浮舊志》、《天臺會纂》、《法苑珠林》、《雁宕集》等，恭敬地敘述師父平生的行跡，使佛法的光輝高高懸掛，讓後人有所借鑑。拜首謹讚：懷著悲願，顯露古老的容顏，孤身拄著竹杖直接走過萬重關。竹竿上的風月，每一處沙灘都不相同；腳底下的煙霞，處處都顯得清閑。稱讚幽靜的興致，只有這裡。 English version: In the second year of Zongxian Qing (1065), the year being Ding Si. The master had already lived for a thousand years, plus seventy-two more years. Suddenly, on the seventh day of the seventh month, he left a verse to his disciples, such as Ru Guang (Like Light), Hui Yun (Wisdom Cloud), and others, saying: 'Originally, there is no birth and death; now, I am merely demonstrating birth and death. I have attained the state of being able to go and stay at will; in another life, I will come here again.' After saying this, he closed his eyes and entered stillness. After seven days, he revived and instructed: 'After my passing, a pagoda should be built here. If someone comes to welcome my bones to return west, be sure not to refuse them.' After saying this, he passed away. Everyone followed his instructions and built a pagoda for his whole body south of Ruoye Creek. Whenever there was wind and rain, the light from the pagoda was exceptionally bright and beautiful. In the summer of Renxu year (1142), on the fifth day of the fifth month, a Brahmin monk happened to arrive and circumambulated the master's pagoda, paying his respects. The pagoda door opened by itself, and the relics shone brightly, incomparably radiant. The precious bones stood tall, with clear, bright red patterns. After the monk finished his prayers, he lifted the skull and shook it; each vertebra was connected perfectly. Then, he bathed it in the pond, wrapped it up, and headed west. Images floated in the clouds, and faint sounds of music continued throughout the day. The bone-washing pond is now to the left of the relic pagoda. Examining the dozens of places the master had visited, they had all become monasteries. Only the Huangmei Shuangfeng Lao Zu Temple (Old Ancestor Temple) is the most important, because it was before the Fourth Patriarch Daoxin (道信) and the Fifth Patriarch Hongren (弘忍), so it is called the Old Ancestor Temple. Xing Sen (行森) is fortunate to reside in the abbot's room, admiring the ancient rituals, like facing the slender bamboo in the wind, making one feel cold inside. Alas! Over thousands of years, in famous mountains and great rivers, how many newly built halls have turned to ashes, one probably doesn't know. But the simple eaves here, swallowing clouds and spitting out the moon, have not been damaged in the slightest. As for the springs, stones, pine trees, and bamboo, they still contain the remaining charm. If it were not for the master's noble virtue protecting it, how could it be so miraculous? Xing Sen once read the 'Wudeng Huiyuan' (五燈會元) and the 'Zutang Ji' (祖堂集), but what was recorded in them was too brief. Fortunately, because I have a lot of free time living in the mountains, I have carefully researched the 'Gu Kuaiji Jishi' (古會稽記事), 'Tang Hui Souqi' (唐匯搜奇), 'Baishi Leilin' (白氏類林), 'Luofu Jiuzhi' (羅浮舊志), 'Tiantai Huizuan' (天臺會纂), 'Fayuan Zhulin' (法苑珠林), 'Yandang Ji' (雁宕集), etc., and respectfully narrated the master's life deeds, so that the light of the Dharma may hang high, allowing future generations to learn from it. Bowing my head, I respectfully praise: Cherishing the vow of compassion, revealing the ancient face, alone leaning on a bamboo staff, walking straight through ten thousand passes. The wind and moon on the bamboo pole are different at every beach; the mist and clouds underfoot are leisurely everywhere. Praising the secluded interest, only here.
【English Translation】 In the second year of Zongxian Qing (1065 AD), the year being Ding Si. The master had already lived for a thousand years, plus seventy-two more years. Suddenly, on the seventh day of the seventh month, he left a verse to his disciples, such as Ru Guang (Like Light), Hui Yun (Wisdom Cloud), and others, saying: 'Originally, there is no birth and death; now, I am merely demonstrating birth and death. I have attained the state of being able to go and stay at will; in another life, I will come here again.' After saying this, he closed his eyes and entered stillness. After seven days, he revived and instructed: 'After my passing, a pagoda should be built here. If someone comes to welcome my bones to return west, be sure not to refuse them.' After saying this, he passed away. Everyone followed his instructions and built a pagoda for his whole body south of Ruoye Creek. Whenever there was wind and rain, the light from the pagoda was exceptionally bright and beautiful. In the summer of Renxu year (1142 AD), on the fifth day of the fifth month, a Brahmin monk happened to arrive and circumambulated the master's pagoda, paying his respects. The pagoda door opened by itself, and the relics shone brightly, incomparably radiant. The precious bones stood tall, with clear, bright red patterns. After the monk finished his prayers, he lifted the skull and shook it; each vertebra was connected perfectly. Then, he bathed it in the pond, wrapped it up, and headed west. Images floated in the clouds, and faint sounds of music continued throughout the day. The bone-washing pond is now to the left of the relic pagoda. Examining the dozens of places the master had visited, they had all become monasteries. Only the Huangmei Shuangfeng Lao Zu Temple (Old Ancestor Temple) is the most important, because it was before the Fourth Patriarch Daoxin (道信) and the Fifth Patriarch Hongren (弘忍), so it is called the Old Ancestor Temple. Xing Sen (行森) is fortunate to reside in the abbot's room, admiring the ancient rituals, like facing the slender bamboo in the wind, making one feel cold inside. Alas! Over thousands of years, in famous mountains and great rivers, how many newly built halls have turned to ashes, one probably doesn't know. But the simple eaves here, swallowing clouds and spitting out the moon, have not been damaged in the slightest. As for the springs, stones, pine trees, and bamboo, they still contain the remaining charm. If it were not for the master's noble virtue protecting it, how could it be so miraculous? Xing Sen once read the 'Wudeng Huiyuan' (五燈會元) and the 'Zutang Ji' (祖堂集), but what was recorded in them was too brief. Fortunately, because I have a lot of free time living in the mountains, I have carefully researched the 'Gu Kuaiji Jishi' (古會稽記事), 'Tang Hui Souqi' (唐匯搜奇), 'Baishi Leilin' (白氏類林), 'Luofu Jiuzhi' (羅浮舊志), 'Tiantai Huizuan' (天臺會纂), 'Fayuan Zhulin' (法苑珠林), 'Yandang Ji' (雁宕集), etc., and respectfully narrated the master's life deeds, so that the light of the Dharma may hang high, allowing future generations to learn from it. Bowing my head, I respectfully praise: Cherishing the vow of compassion, revealing the ancient face, alone leaning on a bamboo staff, walking straight through ten thousand passes. The wind and moon on the bamboo pole are different at every beach; the mist and clouds underfoot are leisurely everywhere. Praising the secluded interest, only here.
山。驚回龍夢出潺湲。奇石蟠松無限意。雙峰絕頂許誰攀 示眾云。一切眾生皆有佛性。一切眾生皆無佛性。諸禪者。昂溪平生愚鄙無他好。獨好五家語脈。好明古人宗旨。不好掩目害后賢。而性復疏懶。不能骫骳取名。圓轉滑稽以游市井。茍非從佛法相視。鮮不對面失之。所以云。流水韶華。東山日上。西溪月斜。看彌勒樓閣。壺中洞苑。別有平沙。惜於今。紅塵白浪天涯。回首處。殘陽亂鴉。嘆溈山堂前。穿簾燕子。今在誰家 示眾。做知識當如將軍臨敵。衲僧家當如處女防身。將軍失機。則一敗塗地。處女失節。則萬事瓦裂。可不慎哉 復友人書云。參禪學佛祖。不必言。妙在學佛祖而宛然佛祖。尤妙在不獨禪宛然佛祖。而德品亦宛然佛祖。蓋禪從德品中光揚。惟德品去佛祖不遠。故所謂禪。與佛祖相近。若學佛祖。不知德品為何如。動以狂放字句求佛祖。胡可得耶。比來老師大衲。所謂欲進前而不御。遙聞聲而相思。麟鳳擬麇雞。珠玉較礫石。白日垂其照。青眸寫其形。故凡操千曲而後知聲。觀萬尤而後識器。知音同道。歡然共懌。流鄭眩人。無或失聽。聊舒鄙悃。謹復 答禪友書云。接來翰。知寶剎錢米山積。院事川涌。然而折腰趨豪門。低眉見護法。拱手道左。望塵遙拜。屏息車下。不敢高聲。泥沙在衣
。風塵掬面。衲僧之志亦盡矣。臨風念友。中心若結。先德云。南陽忠國師。三詔竟不赴。遂使唐肅宗。愈重於佛祖。然我望南陽。雲泥雖異路。回首思古人。愧汗下如雨。豈可為一身。法門同受污。萬古長江水。惡名洗不去。呵呵。釣竿頭上容漁隱。少風波處便安身。還笑那著甚羊裘嚴子陵。老祖峰頭。雪霽清境。但有荒崖怪石。修竹古木。日啜苦茗。睡起曳杖。放腳不知遠近。亦曠然真趣。與棒喝談禪。未見議優劣也。臨楮馳切不盡 與友人書云。年來萬慮灰冷。唯說法結習。頗以此自累招言。用是勇念。書壁云。老境病磨。不弄拈頌。佛前發願。再不搖舌。自今以始。朝粥一盂。夕燈一盞。健即遊山。作老道人行徑。唯持知足。知止四字。憶昔三十年前。飽聞浙中山川奇勝。壬辰春。腰包䇿杖。登天封。步國清。過石樑。涉洗腸池。宿赤城。遍探寒明兩巖。徘徊縱觀。倚老松。臥怪石。往往摩腹大笑。廢草鞋三十。又乘潮二百里。游雁宕。進老僧崖。遇一怪物。似人非人。裸立水上。風顛狂笑。呼天絕叫曰。天乎。那羅波婆多。行森不顧。行數里。山漸深。石漸幽。坐飯佛石少息。又行。石牙齒足。皇皇巨松。曲者如蓋。直者如幢。立者如人。臥者如虬。松下溪深。有潭沮如。伏見風輪井。鏘然而鳴。井上碧霄
【現代漢語翻譯】 現代漢語譯本： 風塵沾滿面龐，我這僧人的志向也快消磨殆盡了。臨風思念友人，心中鬱結難解。先賢曾說，南陽忠國師（唐代高僧慧忠）多次被皇帝詔見都不應允，因此使得唐肅宗（唐朝皇帝，711年-762年，在位756年-762年）更加敬重佛祖。然而我仰望南陽，雖然像雲和泥一樣地位懸殊，但回首想想古人，慚愧得汗如雨下。怎能爲了我個人的緣故，讓佛門一同蒙受玷污？這萬古流淌的長江水，也洗刷不掉這惡名啊！呵呵。在釣竿頭上可以容納漁夫隱居，在少有風波的地方便可安身立命。還嘲笑那些穿著羊皮裘的嚴子陵（東漢高士，生卒年不詳）在乎什麼呢。老祖峰頂，雪后一片清凈。只有荒涼的山崖怪異的石頭，茂盛的竹子古老的樹木。白天喝著苦茶，睡醒后拄著枴杖，隨意走動不知遠近，也是一種曠達的真趣，與棒喝談禪相比，我還沒看出有什麼優劣之分。匆忙寫信，難以盡述。 給友人的信上說，近年來萬般思慮都已灰冷，只有說法講經的習氣，常常因此給自己招來麻煩。因此鼓起勇氣，在墻上寫道：『年老體衰，不再舞文弄墨，在佛前發誓，再也不多嘴饒舌。從今以後，早上一碗粥，晚上一盞燈，身體好的時候就去遊山玩水，做個老道人的行徑。只保持知足，知止這四個字。』回憶起三十年前，就聽說過浙江一帶山川的奇特秀麗。壬辰年（具體年份需要根據上下文判斷，可能指清朝或之前的某個壬辰年），我帶著簡單的行李拄著枴杖，登上天封山，走過國清寺，過了石樑，涉過洗腸池，住在赤城山，遍覽寒巖和明巖。徘徊縱觀，靠著老松樹，躺在怪石上，常常拍著肚子大笑。廢掉了三十雙草鞋，又乘船二百里，遊覽雁蕩山，進入老僧崖，遇到一個怪物，像人又不像人，赤身裸體地站在水上，瘋癲狂笑，呼天搶地地叫喊著：『天啊！那羅波婆多（梵語，地獄名）！』我行森不顧，走了幾里路，山越來越深，石頭越來越幽靜，坐在飯佛石上稍作休息。又走了起來，石頭形狀像牙齒一樣，高大的松樹，彎曲的像傘蓋，筆直的像旗桿，站立的像人，橫臥的像虬龍。松樹下溪水很深，有個水潭像水井一樣。隱約可見風輪井，發出鏘鏘的鳴響，井上是碧藍的天空。
【English Translation】 English version: My face is covered with dust, and the ambition of this monk is almost exhausted. Thinking of friends in the wind, my heart is knotted and difficult to untie. The virtuous predecessors said that National Teacher Zhong of Nanyang (Huizhong, a prominent Tang Dynasty monk) refused the emperor's summons three times, which made Emperor Suzong of Tang (Emperor of the Tang Dynasty, 711-762, reigned 756-762) even more respect the Buddha. However, when I look up to Nanyang, although the difference is as great as clouds and mud, when I look back and think of the ancients, I am ashamed and sweat like rain. How can I let the Buddhist gate be defiled together for my own sake? The Yangtze River, which has flowed for thousands of years, cannot wash away this bad name! Haha. A fishing rod can accommodate a fisherman's seclusion, and one can settle down in a place with few storms. I also laugh at what Yan Ziling (a recluse of the Eastern Han Dynasty, birth and death unknown) in his sheepskin coat cares about. At the top of Lao Zu Peak, the scenery is clear after the snow. There are only barren cliffs, strange rocks, lush bamboo, and ancient trees. During the day, I drink bitter tea, and after waking up, I walk with a cane, not knowing how far I have gone, which is also a broad and true interest. Compared with the Zen of stick and shout, I have not seen any advantages or disadvantages. I am writing in haste and cannot express everything. In a letter to a friend, it is said that in recent years, all kinds of thoughts have turned to ashes, and only the habit of preaching and lecturing often brings trouble to myself. Therefore, I mustered up the courage and wrote on the wall: 'Old and weak, I will no longer play with writing. I vow before the Buddha that I will never be talkative again. From now on, a bowl of porridge in the morning and a lamp in the evening. When I am healthy, I will travel in the mountains and rivers, and act like an old Taoist. I will only keep the four words of contentment and knowing when to stop.' I recall that thirty years ago, I heard about the unique beauty of the mountains and rivers in Zhejiang. In the year of Ren Chen (the specific year needs to be judged according to the context, possibly referring to a Ren Chen year in the Qing Dynasty or before), I carried simple luggage and a cane, climbed Tianfeng Mountain, passed Guoqing Temple, crossed Shiliang, waded through Xichang Pond, and stayed in Chicheng Mountain, visiting both Han and Ming Rocks. I wandered around, leaning against old pine trees and lying on strange rocks, often patting my belly and laughing. I wore out thirty pairs of straw sandals, and then traveled two hundred miles by boat to visit Yandang Mountain, entering Laoseng Cliff, where I encountered a monster, like a human but not a human, standing naked on the water, laughing madly, shouting to the sky: 'Oh heaven! Naraka-parvata (Sanskrit, name of a hell)!' I, Xing Sen, ignored it and walked for a few miles. The mountains became deeper and the rocks became more secluded. I sat on the Fanfo Stone to rest for a while. Then I walked again. The stones were shaped like teeth, and the tall pine trees, curved like umbrellas, straight like flagpoles, standing like people, and lying like dragons. Under the pine trees, the stream was deep, and there was a pool like a well. The wind wheel well could be faintly seen, making a clanging sound, and above the well was the blue sky.
巖蘿蔓密佈。蜿蜒而入。頂有䖞𧓁。赤如鰸𩺵。朱目長爪。俯而㖃。咮然長詠。行森遂度夏于碧霄峒。左右石筍。高絕無數。上有荼萎薋蕷。仰不見日。忽聞鵔䴊鳴。樵子伐木。谷響𨧧鋃如撫琴。呼而與之語。諤而顧。如麋鹿不可接。進靜明崖。石屋數百。曲折依巖壁為欄楯。屋北羅漢三生石。過大龍湫。見瀑布千尋。頂有浴雁湖。闊千頃。瀑懸注潭。變幻不一。如飛雪。如紫煙。如團云。如水箔。如翔禽。如走獸。如玉柱。如珠簾。或散或聚。或現或隱。時作雷聲。時復寂然。忽而彩耀祥光。忽而黑霧閉潭。觀之不足。令人忘歸。三宿巖下。出潭游翠巖龍鼻泉。石峰磛碞。磪搜若錦屏。𡸤崒峉岶如蝸鼠。繚繞乃得出路。窗牖相值。山風颯然。堂殿鈴鐸皆鳴。十數衲僧。相顧而驚。不知身之在何境也。且莫。皆宿。於時仲秋望後天高露清。山空月明。仰視星斗。皆光大。如適在人上。窗外怪松數百。修竹千竿相摩戛。聲切切不已。崖前棕櫚。如鬼魅離立突𩯭之狀。十餘僧相顧魄動不得寐。遲明各去。既歸。夢中猶恍惚若有遇。今居老祖雙峰。因追念之。往往想見斯游。特書寄同志老友。則臺宕勝境。不動足而在蒲團前矣 老祖監寺寫師真求贊。行森最初行腳時。倔強孤立。不事衣履。到處人多輕忽。既而參雲門雪大師
。一見便許入室。呼為嶺南長子。乃題自真示云。者漢古怪。見不唧𠺕人。毒罵若生冤家。見有苦志學者。歡喜猶甚。今朝坐此奚為。等者無鼻孔禪和。宗風何曾寂寞。及到大雄。老人見贊。笑曰。大師一生口硬。爭奈齒不關風。遂命行森領眾。以至開圓照。住老祖。不覺屈指便逾念載。呵呵。若論宗風。便乃見笑三家村裡王大伯 復居士書云。行森和南。聞風日久。恨愚衲多病多故。不得面晤請教。承翰勤懇。甚慰懷仰。接示此公纂刻拈頌。捧讀增嘆。然拈古者辨眼目。頌古者顯法道。拈而不正。則眼亂于實。頌而不切。則道失其真。道之失。由於順情而害法。眼之亂。在乎棄目而信耳。耳目雖異。宗旨顯明。顯明而拈妄。不可以稱拈。宗旨而頌迂。未得以言頌。頌迂拈妄。則佛法亂矣。是以先祖元要真旨。不可雜以邪解。料揀語脈。不可欺以虛文。賓主誠分。不可罔以混統。故眼正以擇法。則真假易辨。明眼以驗人。則邪正難瞞。若名實顛倒。便可嘆惜。先宗大匠。廓徹亮于聞前。智鑒出於意表。不被世情昡惑。不以名色易眼。不沒纖芥之善。不掩螢𫋤之光。呵呵。黃河古道金堤阜。青草新波水拍天。社燕城烏渾不解。飛鳴只在土塘邊。茲因浙僧遊山。故輒附奉答。草率不盡 答友人書。行森和南。寶山風物何如
。諸禪可與共林泉之樂否。寒暄異候。即日起居奚似。伏惟萬福。院事不至勞勤耶。行森形影相弔。日在枕蓆。幸無俗擾。承問古今宗旨。快哉高論。濟祖宗旨。遞代深宏。絕於溪徑。比來俗禪。喜習邇聽。遐則面焉。有好盡其心於臨濟宗旨者。大匠也。人亦有好盡其心者。未必臨濟的旨也。舍斯。辨亦小矣。春木春春。援我手鶉。去諸千百歲。祖師若存。去祖日久。呱呱世僧。各識其類。譊譊市禪。各習其師。惜哉。近世不信真悟也。曩者演祖出於白雲。雪竇出於智門。諸方美其語脈。如泛浩浩滄溟。而得樓航巨力也。故曰。眼明者。后賢從。真悟者。后賢師。若云因其俗禪。盛而行之。亦可以謂道。譬諸琴瑟鄭衛調。俾夔聞之。必不可以謂簫韶。若云知解邪禪。擬古真悟。如舉世盡寒。𥀔裘不亦燠乎。燠哉燠哉。然而有寒者矣。非其用而望諸。非其道而行諸。必不可以至矣。適晤令弟。喜其志於通道。想令叔必少加餐也。行森和南上覆 答禪者書云。一報七尺軀。天地委形耳。終隨物盡。奈何以熱緣為長物也。衲僧家常空其心。慈其容貌者。不以世態莊嚴。加乎道德之上。觀眾猶賢。自視猶不足。故同道愿諫而不倦。事無大小。咸明乎眼。然後舉而行之。己諸所明。既不可昧。而己諸所暗。又取于眾言。是以眼得
【現代漢語翻譯】 現代漢語譯本 諸位禪師可以一起享受山林之樂嗎？氣候寒暖變化，您近來的起居如何？祝您萬福。寺院事務不至於讓您過於勞累吧？我行森形單影隻，終日臥病在床，幸好沒有世俗的煩擾。承蒙您垂問古今禪宗宗旨，真是精彩的高論。臨濟（Linji）祖師的宗旨，代代相傳，深刻宏大，卻在細微之處容易迷失。近來的世俗禪，喜歡學習淺近的道理，對於深遠的道理則避而不談。如果有人能竭盡心力于臨濟（Linji）宗旨，那真是了不起的大師。但也有人竭盡心力，卻未必真正領悟臨濟（Linji）的宗旨。拋開這些，爭辯也就顯得微不足道了。春天的樹木生機勃勃，如同抓住我的手一樣充滿活力。即使過去千百年，祖師的教誨仍然存在。離開祖師的年代越久，世俗的僧人就越是發出呱呱的叫聲，各自只認識自己的同類。喧鬧的市井禪，各自學習自己的老師。可惜啊，近世之人不相信真正的覺悟。從前，演祖（Yanzu）禪師出於白雲（Baiyun），雪竇（Xuedou）禪師出於智門（Zhimen），各方都讚美他們的語言風格，如同在浩瀚的滄海中航行，得到了巨大的船隻的力量。所以說，眼光敏銳的人，後來的賢才都會追隨他；真正覺悟的人，後來的賢才都會以他為師。如果說因為世俗禪盛行就去推行它，也可以說是符合『道』。但如果用鄭衛之音來比擬琴瑟之樂，即使讓夔（Kui）來聽，也一定不會認為是簫韶之樂。如果說用知解邪禪來模仿古代的真悟，就像天下人都感到寒冷，卻穿著皮裘，難道不會覺得太熱了嗎？太熱了，太熱了。然而還是有感到寒冷的人啊。如果不是用正確的方法卻期望達到目的，不是遵循正確的道路卻想要有所成就，那必定是不可能成功的。剛才見到了您的弟弟，很高興他立志于信奉真理。想必您的叔父一定會多吃一些飯吧。行森（Xingsen）和南（Henan）敬上回復禪者書信說：這一副七尺之軀，是天地委託給我的。終究會隨著萬物而消逝，為何還要把世俗的熱情當作長久之物呢？出家人常常要空虛自己的內心，保持慈祥的容貌，不要用世俗的禮儀來裝飾自己，而要注重道德的修養。看待別人要像賢人一樣，看待自己要覺得還不夠好。所以志同道合的人願意不斷地勸諫，事情無論大小，都要清楚地看明白，然後才去實行。自己已經明白的道理，不可以違背；而自己還不明白的道理，就要聽取眾人的意見。所以眼睛才能
【English Translation】 English version Can all the Chan masters share the joy of forests and springs together? The weather is changing, how have you been recently? I wish you all the best. I hope the affairs of the monastery are not too tiring for you. I, Xingsen (Xingsen), am lonely and ill in bed all day, but fortunately, there are no worldly disturbances. Thank you for asking about the tenets of Chan Buddhism, both ancient and modern. Your high discourse is truly delightful. The tenets of Linji (Linji), passed down through generations, are profound and vast, yet easily lost in the details. Recent secular Chan practitioners prefer to learn shallow principles, avoiding profound ones. If someone can devote themselves to the tenets of Linji (Linji), they are truly a great master. But there are also those who devote themselves but do not truly understand the essence of Linji (Linji). Leaving these aside, the debate becomes insignificant. The trees of spring are full of vitality, as if grasping my hand with vigor. Even after thousands of years, the teachings of the patriarchs still exist. The longer the time since the patriarchs, the more worldly monks make croaking sounds, each only recognizing their own kind. The noisy market Chan practitioners each learn from their own teachers. Alas, people in recent times do not believe in true enlightenment. In the past, Chan Master Yanzu (Yanzu) came from Baiyun (Baiyun), and Chan Master Xuedou (Xuedou) came from Zhimeng (Zhimeng). All praised their style of language, like sailing in the vast ocean and gaining the strength of a giant ship. Therefore, it is said that those with clear vision are followed by later sages; those with true enlightenment are taken as teachers by later sages. If one promotes secular Chan because it is popular, it can also be said to be in accordance with the 'Dao'. But if one compares the music of Zheng and Wei to the music of Qin and Se, even if Kui (Kui) were to listen, he would not consider it the music of Xiao and Shao. If one uses intellectual understanding and heretical Chan to imitate ancient true enlightenment, it is like everyone feeling cold but wearing fur coats; wouldn't it be too hot? Too hot, too hot. Yet there are still those who feel cold. If one expects to achieve something without using the correct method, or wants to succeed without following the correct path, it is certainly impossible. I met your younger brother recently and was pleased that he is determined to believe in the truth. I imagine your uncle will eat more. Xingsen (Xingsen) respectfully replies to the letter from the Chan practitioner, saying: This seven-foot body is entrusted to me by heaven and earth. Eventually, it will perish with all things. Why should we regard worldly enthusiasm as something lasting? Monastics should always empty their minds and maintain a compassionate appearance, not adorning themselves with worldly rituals, but focusing on cultivating morality. Look at others as if they are sages, and look at yourself as if you are not good enough. Therefore, like-minded people are willing to constantly advise, and in matters large and small, one must see clearly before acting. The principles that one already understands must not be violated; and the principles that one does not yet understand must be taken from the opinions of others. Therefore, the eyes can
先眾。而眾后之矣。故夫福緣過眾。未足貴也。勢位過眾。未足貴也。聲名過眾。未足貴也。衲僧所貴者。道眼懼其不足。不善恐其有餘。不善未嘗不知。知之未嘗復行。夫不善猶疾病。攻之則病去。不攻則日甚。故衲僧相求。非特取樂也。將以改不善也。不善不去。則道眼不明。自然之理也。樂改其不善者難。以不善告眾者難。夫惟衲僧。能為人之所難能。是故世所難及。既能世之所難能。又反覆鉆核。然後人所諫者才竭。盡知己迷昧之行矣。倘知己迷昧之行。而不能取人言。又隱己過拒人之諫者。細人也。先德是以務鑑察于眾賢。以觀得失。俗世邪禪。以為己既大矣。福矣。才矣。滿矣。是以辜罪昭著。腥德穢揚。識者傷心。聖賢暗惜。曾不自聞。愈快如也。是己之非。遂初之謬。至於身富道亡。可悲矣。上古宗匠。非家饋而戶贈也。僧俗莫不稱祖焉。今世邪禪。非家劫而戶奪也。識者莫不指謫焉。由此觀之。眾無賢愚。見善則揚譽。見惡則指謫。此眾情也。未必有私愛也。未必有私憎也。衲僧立身。不為識者揚譽。而為后賢指謫者。未盡為正法之行也。盡為正法之行。將若佛祖焉。世人雖于佛祖難及。其敢謗諸乎。止謗莫如自悔。療垢莫如親水謹復(開堂領眾者。當人書一通懸之座右) 答禪者書云。不落古今
【現代漢語翻譯】 現代漢語譯本： 總是先於大眾而行，卻又落後于大眾。因此，福緣超過大眾，不值得看重；權勢地位超過大眾，不值得看重；聲名超過大眾，不值得看重。衲僧（指修行僧人）所看重的是，道眼（指對真理的洞察力）唯恐不足，不善的行為唯恐有餘。不善的行為沒有不知道的，知道了就不會再犯。不善就像疾病，攻克它，疾病就會去除；不攻克它，疾病就會日益嚴重。所以衲僧之間互相求教，不僅僅是爲了取樂，而是爲了改正不善的行為。不善的行為不去掉，道眼就不會明亮，這是自然的道理。樂於改正自己不善的行為很難，把自己的不善告訴大眾更難。只有衲僧，才能做到別人難以做到的事情，所以世人難以趕上。既能做到世人難以做到的事情，又能反覆推敲，這樣別人所勸諫的才能窮盡，完全知道自己迷惑錯誤的行爲了。如果知道自己迷惑錯誤的行爲了，卻不能聽取別人的意見，又隱瞞自己的過錯，拒絕別人的勸諫，那就是小人。古代的賢德之人因此致力於在眾多賢人中鑑察，以觀察得失。世俗的邪禪，認為自己已經很偉大、很有福、很有才、很圓滿了，因此罪惡昭彰，惡名遠揚，有識之士傷心，聖賢暗自惋惜，卻從不自己聽到，反而更加快樂。這是開始就錯了，以至於身富而道亡，可悲啊！上古的宗匠（指有宗師風範的僧人），不是靠每家每戶的饋贈，而是僧俗都稱他們為祖師。現在的邪禪，不是靠每家每戶的劫奪，而是有識之士都指責他們。由此看來，大眾無論賢愚，見到善行就讚揚，見到惡行就指責，這是大眾的情感，未必有私愛，未必有私憎。衲僧立身，不為有識之士讚揚，卻被後來的賢人指責，就沒有完全做到正法的行為。完全做到正法的行為，就會像佛祖一樣，世人即使對佛祖難以企及，又怎麼敢誹謗他們呢？停止誹謗不如自我悔過，治療污垢不如親近清水。謹記並反覆實踐。（開堂領眾的人，應當寫一份放在座位旁邊） 答禪者書說：不落入古今的窠臼。
【English Translation】 English version: Always preceding the multitude, yet lagging behind them. Therefore, blessings exceeding the multitude are not worth valuing; power and position exceeding the multitude are not worth valuing; fame exceeding the multitude is not worth valuing. What a nāga-sannyāsin (衲僧, a Buddhist monk) values is the fear that the dharma-eye (道眼, insight into the truth) is insufficient, and the fear that unwholesome actions are excessive. There is no ignorance of unwholesome actions, and once known, they will not be repeated. Unwholesomeness is like a disease; if attacked, the disease will be removed; if not attacked, it will worsen daily. Therefore, nāga-sannyāsins seek each other out not merely for pleasure, but to correct unwholesome actions. If unwholesome actions are not removed, the dharma-eye will not be clear; this is a natural principle. It is difficult to be happy to correct one's unwholesome actions, and it is even more difficult to tell the multitude about one's unwholesome actions. Only a nāga-sannyāsin can do what others find difficult, so the world finds it hard to catch up. Having done what the world finds difficult, they repeatedly examine and scrutinize, so that the advice of others is exhausted, and they fully know their own deluded and mistaken actions. If one knows one's own deluded and mistaken actions but cannot take the advice of others, and hides one's faults and rejects the admonitions of others, that is a petty person. Therefore, ancient virtuous ones diligently observed among the many virtuous ones to see gains and losses. Worldly heretical dhyāna (禪, meditation) practitioners think that they are already great, blessed, talented, and complete, so their sins are obvious, and their foul virtues are spread abroad. Those with knowledge are heartbroken, and sages secretly lament, but they never hear it themselves, and instead become even happier. This is a mistake from the beginning, leading to wealth of body but loss of the dharma, which is lamentable! The patriarchs (宗匠, masters) of ancient times were not fed and gifted by every household, but monks and laypeople alike called them ancestors. The heretical dhyāna practitioners of today do not rob and plunder every household, but those with knowledge all point and criticize them. From this, it can be seen that the multitude, whether wise or foolish, praises good deeds and criticizes evil deeds. This is the feeling of the multitude, and there is no private love or private hatred. A nāga-sannyāsin who establishes himself not to be praised by those with knowledge but to be criticized by later virtuous ones has not fully practiced the dharma. To fully practice the dharma is to be like the Buddhas and patriarchs. Although it is difficult for the world to reach the Buddhas and patriarchs, how dare they slander them? Stopping slander is better than self-repentance, and healing filth is better than approaching clean water. Remember and practice repeatedly. (Those who open halls and lead the multitude should write a copy and hang it beside their seats.) A letter answering a dhyāna practitioner says: Do not fall into the trap of ancient or modern times.
句。曷謂之好奇。坐貽謗缺。噫。可怪矣。然而虎豹之文。不得不奇于犬羊。鸞鳳之音。不得不奇于烏鵲。金玉之光。不得不奇于瓦鐵。自然之勢也。夫佛法。何物也。籠天地于正眼。挫品彙于指點。若非謝去朝華。振起宗旨。不過一俗禪耳。何用哉。古宿示人活句。先祖務去陳言。殆有見於摸擬不無。蹈襲為病。故奇可也。好奇。不可也。彼蠡測者。正如嫫姆妒黛。乞兒誚金。其金黛固無恙也。奚怪之有哉。佛以正法眼藏囑付摩訶迦葉。二十八傳而至中夏。初無文字言句。可傳可說。真徹悟者。即付即受。必須徹證於契會。初祖面壁九年。獨有二祖得旨。余其根器稍劣者非正脈也。今世衲僧。雖學古人死格。此旨不能得也。縱具世間智。文字通者。閉關讀書十年。刻菩提印自佩之耳。故曰。神而明之。存乎其人。茍非其人。道不虛行。邇來語錄。蘊藉風流。仿古人意句。出語雄渾俊艷。固自不乏。而求其眼目精明。旨脈婉轉。若演祖華祖保寧勇和尚者。何可多得。確有神化妙悟。好奇二字。不足盡之。
揞黑豆集卷八(終)
No. 1592-B 破戒居士心圓妄語
第二頭(第二頭。第三首皆影出向上者一著子知有向上。大法無不明矣。大法既明。斧柄在手。于以芟除一切公案枝葉不難也語
【現代漢語翻譯】 現代漢語譯本： 句。什麼叫做好奇？坐著招來誹謗和缺失。唉！真是奇怪啊。然而虎豹的文采，不得不奇特於犬羊；鸞鳳的聲音，不得不奇特於烏鵲；金玉的光芒，不得不奇特於瓦鐵。這是自然之勢啊。那麼佛法，是什麼呢？它將天地籠罩于正眼之中，在指點之間挫敗萬物。如果不是謝絕了表面的華麗，振作起根本宗旨，不過是一個世俗的禪罷了。有什麼用呢？古代的先賢開示人們活潑的語句，先祖致力於去除陳舊的言辭，大概是看到了模仿不免有弊端，蹈襲成為一種病癥。所以奇特是可以的，好奇就不可以了。那些用蠡殼來測量的人，就像嫫姆嫉妒畫眉，乞丐嘲笑金子。他們的金子和黛色本來就沒有什麼損害。有什麼可奇怪的呢？佛陀將正法眼藏囑咐給摩訶迦葉（Mahākāśyapa，佛教中的大弟子之一），經過二十八代傳到中夏（古代對中國的稱謂）。最初沒有文字言句可以傳授和解說。真正徹底領悟的人，即時付託，即時接受，必須徹底證悟于契合。初祖達摩（Bodhidharma，禪宗初祖）面壁九年，只有二祖慧可（Huike，禪宗二祖）得到真傳，其餘根器稍差的人不是正脈。現今的僧人，即使學習古人的死板格式，也不能領會這個宗旨。即使具備世間的智慧，文字通達的人，閉關讀書十年，也只是刻一個菩提印自己佩戴罷了。所以說：『神妙地領會它，在於那個人。如果不是那個人，道是不會白白執行的。』近來的語錄，蘊含著風流蘊藉，模仿古人的意境和語句，說出的話語雄渾俊美，固然不缺乏，但是要尋求他們眼光精明，宗旨脈絡婉轉，像演祖、華祖、保寧勇和尚那樣的人，怎麼能夠多得呢？他們確實有神化妙悟，好奇這兩個字，不足以完全概括他們。
《揞黑豆集》卷八（終）
No. 1592-B 破戒居士心圓的妄語
第二頭（第二頭，第三首都是影射向上者的一著，知道有向上。大法沒有不明白的了。大法既然明白，斧柄就在手中，用來砍除一切公案的枝葉是不難的）
【English Translation】 English version: A sentence. What is called 'curiosity'? It invites slander and shortcomings. Alas! How strange! Yet, the patterns of tigers and leopards must be more extraordinary than those of dogs and sheep; the sounds of luan and phoenix must be more extraordinary than those of crows and magpies; the light of gold and jade must be more extraordinary than that of tiles and iron. This is the natural order. So, what is the Dharma of the Buddha? It encompasses the universe within the True Eye, and defeats all beings with a point of the finger. If one does not reject superficial splendor and invigorate the fundamental principle, it is merely a secular Chan. What use is it? Ancient masters showed people living phrases, and the ancestors strived to remove stale words, probably seeing that imitation inevitably has drawbacks, and following the beaten path becomes a disease. Therefore, being extraordinary is acceptable, but being curious is not. Those who measure with a conch shell are like Mumu (Mumu, a notoriously ugly woman in Chinese folklore) envying the dark eyebrows, or a beggar mocking gold. Their gold and dark eyebrows are originally unharmed. What is there to be surprised about? The Buddha entrusted the True Dharma Eye Treasury to Mahākāśyapa (Mahākāśyapa, one of the great disciples in Buddhism), and after twenty-eight generations, it reached Zhongxia (ancient name for China). Initially, there were no written words or phrases that could be transmitted and explained. Those who truly and thoroughly understand, entrust and receive immediately, and must thoroughly realize the agreement. The First Ancestor Bodhidharma (Bodhidharma, the first patriarch of Zen) faced the wall for nine years, and only the Second Ancestor Huike (Huike, the second patriarch of Zen) received the true transmission. Those whose roots are slightly inferior are not the true lineage. Today's monks, even if they learn the rigid formats of the ancients, cannot grasp this principle. Even if they possess worldly wisdom and are proficient in writing, closing themselves off to read books for ten years will only result in carving a Bodhi seal to wear themselves. Therefore, it is said: 'To understand it spiritually and clearly depends on the person. If it is not the right person, the Way will not run in vain.' Recent recorded sayings contain elegance and refinement, imitating the mood and phrases of the ancients, and the words spoken are bold and beautiful, which are certainly not lacking. But to seek those whose eyes are sharp and bright, and whose principles are subtle and tactful, like the monks Yanzu, Huazu, and Baoning Yong, how can there be many? They truly have spiritual transformation and wonderful enlightenment, and the two words 'curiosity' are not enough to fully encompass them.
Collection of Hidden Black Beans, Volume 8 (End)
No. 1592-B Layman Xinyuan's False Speech of Breaking Precepts
The Second Head (The second head and the third head are all alluding to the one move of those who go upward, knowing that there is an upward direction. There is nothing that the Great Dharma does not understand. Since the Great Dharma is understood, the handle of the axe is in hand, and it is not difficult to use it to cut off all the branches and leaves of the cases.)
云。龍門之桐。高百尺而無枝。文理且然何況禪理)
圓曾榜門云。一不談佛法。二不談世諦。反手把籠頭。背鞭打不著。腳跟穩實者。不吝辭。通個訊息有禪者見。乃擊戶三下。(只有權。並無實。只有照。並無用)圓曰。我盡知你做處。者個都拈過一邊。(窮傢俬一抄便盡)借一句子指月看者曰。今日特來相看。圓曰。你者一句是指是月。我不鑒。你自道看。(步步登高易從空放下難)者曰。居士莫耳背。圓曰。向伊道我不鑒。者無語。良久云。居士作門外人也。圓曰。你是門內人否。者曰。雖不居門內。要且不在門外。圓曰。你在甚處。者又無語。圓曰。法眼未明腳跟不實。相見未得在者便去。少選。卻回云。我有語也。圓曰。月聻。者扣門云。第二頭來圓。開門相見問云。作么生第是二頭事。(吃緊要問)者曰。鵝王擇乳。素非鴨類。(揀去水耳。若是乳。無你擇處。恁么會去)圓曰。三世諸佛。不出於此。者曰。某更有一問。背鞭打不著時如何。圓打云。掉過來就與你一頓。者呵呵大笑。今將開示不本色鉗錘。故書此以為嚆矢。
示善信。諸方知識。踞曲錄床。扇兩片皮。鼓粥飯氣。抖擻屎腸。搜尋佛法。餿酸花鳥。饐餲風雲。嚼爛麻斤。咬殘矢橛。吐出半醉半醒句子。文不通。義不貫。他既
【現代漢語翻譯】 現代漢語譯本： 云。龍門的桐樹，高百尺卻沒有樹枝。文采紋理尚且如此，更何況是禪理呢？ 圓悟克勤禪師曾在榜門說：『一不談佛法，二不談世諦（指世俗的真理）。』反手抓住籠頭，揹著鞭子也打不著。腳跟穩實的人，不吝惜言辭，通個訊息讓有禪的人看見。於是敲門三下。（只有權巧，並沒有真實；只有照見，並沒有作用）圓悟禪師說：『我完全知道你所做的事情，這些我都放在一邊。』（窮盡家當，一次抄完）借用一句話指著月亮看的人說：『今天特地來拜訪。』圓悟禪師說：『你這句話是指月亮，我不看，你自己說看。』（步步登高容易，從空中放下很難）那人說：『居士莫非耳朵背了？』圓悟禪師說：『我向他說我不看。』那人無語。良久說：『居士是門外人啊。』圓悟禪師說：『你是門內人嗎？』那人說：『雖不居住在門內，但也不在門外。』圓悟禪師說：『你在什麼地方？』那人又無語。圓悟禪師說：『法眼未明，腳跟不穩，相見未得，就在這裡離去吧。』稍過片刻，那人又回來，說：『我有話要說。』圓悟禪師說：『月亮呢？』那人敲門說：『第二次來了。』圓悟禪勤禪師開門相見，問道：『怎麼說第二次的事情？』（抓住要害追問）那人說：『鵝王選擇乳汁，本來就不是鴨子的種類。』（揀去水罷了，如果是乳汁，沒有你選擇的餘地，這樣理解嗎？）圓悟禪師說：『三世諸佛，不出於此。』那人說：『我還有一個問題，揹著鞭子打不著時如何？』圓悟禪師打了一下說：『掉轉過來就給你一頓。』那人呵呵大笑。現在將要開示不本色的鉗錘，所以寫下這些作為開始。 開示善信：各地的知識分子，佔據曲錄床，扇著兩片皮（指嘴唇），鼓動粥飯之氣，抖擻著屎腸，搜尋佛法，陳腐酸臭的花鳥，腐爛變質的風雲，嚼爛的麻繩，咬殘的箭靶，吐出半醉半醒的句子，文理不通，意義不貫通，他們既然... English version: Cloud. The paulownia tree of Longmen, a hundred feet tall but without branches. If its literary patterns are like this, how much more so is the principle of Chan? Zen Master Yuanwu Keqin once said at Bangmen: 'Firstly, I do not speak of the Buddha-dharma; secondly, I do not speak of worldly truths (referring to mundane truths).' Grasping the bridle with the hand turned backward, one cannot be struck by the whip from behind. Those with firm footing are not stingy with words, conveying a message for those with Chan to see. Thereupon, he knocked on the door three times. (There is only expediency, no reality; only illumination, no function.) Zen Master Yuanwu said: 'I completely know what you are doing; I put all of these aside.' (Exhausting the family fortune, all at once.) One who borrows a phrase to point at the moon said: 'Today I have come especially to visit.' Zen Master Yuanwu said: 'Your phrase points to the moon; I do not look at it. Speak for yourself.' (It is easy to ascend step by step, but difficult to let go from emptiness.) That person said: 'Layman, are you perhaps hard of hearing?' Zen Master Yuanwu said: 'I told him I do not look at it.' That person was speechless. After a long while, he said: 'Layman, you are an outsider.' Zen Master Yuanwu said: 'Are you an insider?' That person said: 'Although I do not reside inside the gate, I am also not outside the gate.' Zen Master Yuanwu said: 'Where are you?' That person was again speechless. Zen Master Yuanwu said: 'The Dharma-eye is not clear, the footing is not firm; if seeing has not been attained, then depart from here.' After a short while, that person returned and said: 'I have something to say.' Zen Master Yuanwu said: 'The moon?' That person knocked on the door and said: 'Coming for the second time.' Zen Master Yuanwu opened the door to meet him and asked: 'How do you explain the matter of the second time?' (Grasping the essential point to question.) That person said: 'The swan-king chooses milk; it is fundamentally not the kind of a duck.' (Picking out the water only; if it is milk, there is no room for you to choose, do you understand it like this?) Zen Master Yuanwu said: 'The Buddhas of the three worlds do not go beyond this.' That person said: 'I have another question; what if one cannot be struck by the whip from behind?' Zen Master Yuanwu struck him and said: 'Turn around and I will give you a beating.' That person laughed heartily. Now, I am about to reveal the unadulterated hammer, so I write these as a beginning. Instructing the faithful: The intellectuals of various places, occupying the curved couches, fanning their two pieces of skin (referring to the lips), stirring up the breath of gruel and rice, shaking their excrement-filled intestines, searching for the Buddha-dharma, stale and sour flowers and birds, rotten and spoiled winds and clouds, chewed-up hemp fibers, gnawed-on arrow targets, spitting out half-drunk and half-awake phrases, the writing is incoherent, the meaning is not connected, since they...
【English Translation】 Cloud. The paulownia tree of Longmen, a hundred feet tall but without branches. If its literary patterns are like this, how much more so is the principle of Chan? Zen Master Yuanwu Keqin once said at Bangmen: 'Firstly, I do not speak of the Buddha-dharma; secondly, I do not speak of worldly truths (世諦: referring to mundane truths).' Grasping the bridle with the hand turned backward, one cannot be struck by the whip from behind. Those with firm footing are not stingy with words, conveying a message for those with Chan to see. Thereupon, he knocked on the door three times. (There is only expediency, no reality; only illumination, no function.) Zen Master Yuanwu said: 'I completely know what you are doing; I put all of these aside.' (Exhausting the family fortune, all at once.) One who borrows a phrase to point at the moon said: 'Today I have come especially to visit.' Zen Master Yuanwu said: 'Your phrase points to the moon; I do not look at it. Speak for yourself.' (It is easy to ascend step by step, but difficult to let go from emptiness.) That person said: 'Layman, are you perhaps hard of hearing?' Zen Master Yuanwu said: 'I told him I do not look at it.' That person was speechless. After a long while, he said: 'Layman, you are an outsider.' Zen Master Yuanwu said: 'Are you an insider?' That person said: 'Although I do not reside inside the gate, I am also not outside the gate.' Zen Master Yuanwu said: 'Where are you?' That person was again speechless. Zen Master Yuanwu said: 'The Dharma-eye is not clear, the footing is not firm; if seeing has not been attained, then depart from here.' After a short while, that person returned and said: 'I have something to say.' Zen Master Yuanwu said: 'The moon?' That person knocked on the door and said: 'Coming for the second time.' Zen Master Yuanwu opened the door to meet him and asked: 'How do you explain the matter of the second time?' (Grasping the essential point to question.) That person said: 'The swan-king chooses milk; it is fundamentally not the kind of a duck.' (Picking out the water only; if it is milk, there is no room for you to choose, do you understand it like this?) Zen Master Yuanwu said: 'The Buddhas of the three worlds do not go beyond this.' That person said: 'I have another question; what if one cannot be struck by the whip from behind?' Zen Master Yuanwu struck him and said: 'Turn around and I will give you a beating.' That person laughed heartily. Now, I am about to reveal the unadulterated hammer, so I write these as a beginning. Instructing the faithful: The intellectuals of various places, occupying the curved couches, fanning their two pieces of skin (指嘴唇: referring to the lips), stirring up the breath of gruel and rice, shaking their excrement-filled intestines, searching for the Buddha-dharma, stale and sour flowers and birds, rotten and spoiled winds and clouds, chewed-up hemp fibers, gnawed-on arrow targets, spitting out half-drunk and half-awake phrases, the writing is incoherent, the meaning is not connected, since they...
難明。自亦不解。喚作上堂法語。學人念得。𡎺向皮袋裡。鳴腸㘀胃。叫做參禪。參到彌勒下生。還許夢見老婆汗臭氣么。及其魁者。則按定死格。順朱填墨。步步摹仿將去。印模互脫。口耳遞傳。抱不哭孩兒。打潔凈毬子。把索纜放船。抱橋柱澡洗。恁般見識。饒伊十坐道場。九開叢席。語錄塞破四天下。也只是個館驛里撮馬糞漢。有甚麼衲僧氣息。有甚麼利益人天。嗚呼佛法至今日而齏腐極矣。心圓行業未純。腳跟未實。分宜緘口屏蹤。入山養拙。其奈火蓮居士。篤信此道。大悲普愿。誓度方來。命圓舉古糾今。闡揚法要。不敢任。亦不忍辭。只得不揣愚陋。觍顏代庖。效鼙一上。更不之乎者也。鐵酸饀。木札羹向道打破鍋。許吃飯。運出自己家珍。直下蓋天蓋地。作么生是自己家珍。若要了知。也極省力。心圓不惜眉毛。聊通一線。會么若不會。自是你根性遲鈍。莫怪他人。喝一喝下座(鵝王擇乳。素非鴨類)。
示善信。逢佛殺佛。逢祖殺祖。逢羅漢殺羅漢。逢父母殺父母。逢親眷殺親眷。始得解脫。不與物拘。透脫自在。臨濟與么道。刀呢眾中莫有帶得者么。山僧要借看。忽有個見義勇為底丈夫。踏步向前。掀倒禪床。拂袖便出。山僧呵呵大笑。向伊道三個未在。何故幽州過得便新羅。此去崖州十萬
(鵝王擇乳素非鴨類)。
示善信訶佛罵祖。不是不是。行棒行喝。不是不是。向上向下。不是不是。全提半提。不是不是。佛慧祖燈。不是不是。麻斤矢橛。不是不是。忽有個聽事不真。喚鐘作甕底奴出來道。長老恁么舉。不是不是。直須打了趁出。又有個從苗辨地。因語識人底漢。出來道長老恁么舉。不是不是。亦須打了趁出。何故殺人不要見血為人須是為徹(鵝王擇乳素非鴨類)。
示善信。成劫已前。壞劫已后。無佛無眾生。一切語言文字。身器世界。何處去也。正當恁么時。是汝諸人向甚處安身立命。伶俐衲子。杜撰禪和。會得者不妨出來一喝。會不得者亦不妨出來一喝。心圓總不計較。何故。馬祖百丈臨濟未出世已前。你那裡學得者虛頭來。可謂咬人矢橛。不是好狗。直須還我空劫已前面目來始得。有底道。未審居士向甚麼處鑒。向伊道徹骨徹髓看破了也。有底道。請居士向空劫已前問來。向伊道。且喜你會一喝不作一喝用(鵝王擇乳素非鴨類)。
示眾云。撩起便行。已遲八刻。便下座(以下第三首註明此條)。
第三首(第三首較第二頭。況而愈下矣。然此易入彼難入也。麻谷接良遂。睦州接雲門德山接高亭。溈山接香嚴。翠巖接云峰。皆向第二頭接。今人視古人。奚止日
【現代漢語翻譯】 現代漢語譯本： （鵝王擇乳，本質上不是鴨類所能為）。
開示善信：呵斥佛，謾罵祖師。不對，不對。用棒喝，不對，不對。向上，向下，不對，不對。全盤提出，部分提出，不對，不對。佛的智慧，祖師的燈，不對，不對。麻繩，糞橛，不對，不對。如果有個聽法不真切的人，像甕底的奴隸一樣出來說：『長老您這樣舉揚，不對，不對。』直接打他，趕出去。又有個能從苗頭辨別土地，能從言語認識人的傢伙，出來說：『長老您這樣舉揚，不對，不對。』也必須打他，趕出去。為什麼？殺人不見血，為人必須徹底。（鵝王擇乳，本質上不是鴨類所能為）。
開示善信：成劫（宇宙形成時期）以前，壞劫（宇宙毀滅時期）以後，沒有佛，沒有眾生。一切語言文字，身軀器物世界，都到哪裡去了？正當這個時候，你們這些人到哪裡安身立命？伶俐的衲子（僧人），杜撰的禪和（僧人），會得的，不妨出來一喝；不會得的，也不妨出來一喝。心圓融，總不計較。為什麼？馬祖（709-788），百丈（749-814），臨濟（？-867）未出世以前，你從哪裡學得這些虛頭來？可謂咬人的糞橛，不是好狗。必須還我空劫（宇宙未形成時期）以前的本來面目才行。有人說：『不知居士您在什麼地方鑑別？』我告訴他：『徹骨徹髓地看破了。』有人說：『請居士向空劫以前問來。』我告訴他：『且喜你會一喝，卻不作一喝用。（鵝王擇乳，本質上不是鴨類所能為）。』
開示大眾說：稍微動念就行動，已經遲了八刻。說完便下座。（以下第三首註明此條）。
第三首（第三首比第二首，情況更加糟糕。然而這個容易進入，那個難以進入。麻谷接引良遂，睦州接引雲門，德山接引高亭，溈山接引香嚴，翠巖接引云峰，都是向第二頭接引。現在的人看待古人，何止一天不如一天呢？）
【English Translation】 English version: (The swan-king chooses milk, which is not something ducks can do).
Instructing the faithful: Scolding the Buddha, cursing the Patriarchs. No, no. Using the stick and shout. No, no. Upward, downward. No, no. Fully presenting, partially presenting. No, no. The Buddha's wisdom, the Patriarch's lamp. No, no. Hemp fiber, dung stake. No, no. If there is someone who doesn't listen properly, like a slave at the bottom of a jar, coming out and saying: 'Elder, your way of raising this is not right, no, no.' Directly hit him and drive him out. And if there is someone who can discern the land from the seedlings, who can recognize people from their words, coming out and saying: 'Elder, your way of raising this is not right, no, no.' He must also be hit and driven out. Why? Killing without seeing blood, helping people must be thorough. (The swan-king chooses milk, which is not something ducks can do).
Instructing the faithful: Before the formation kalpa (成劫), after the destruction kalpa (壞劫), there is no Buddha, no sentient beings. Where have all the languages, words, bodies, vessels, and worlds gone? Right at this moment, where do you all settle your bodies and establish your lives? Clever monks, fabricated monks, those who understand may as well come out with a shout; those who don't understand may as well come out with a shout. The mind is round and doesn't care about anything. Why? Before Mazu (馬祖, 709-788), Baizhang (百丈, 749-814), and Linji (臨濟, ?-867) appeared in the world, where did you learn these empty tricks from? It can be said to be a dung stake that bites people, not a good dog. You must return my original face before the empty kalpa (空劫, the time before the universe was formed) to be able to do it. Someone says: 'I don't know where the layman is discerning?' I tell him: 'I have seen through it to the bone and marrow.' Someone says: 'Please ask the layman from before the empty kalpa.' I tell him: 'Congratulations, you know how to shout, but you don't use it as a shout. (The swan-king chooses milk, which is not something ducks can do).'
Instructing the assembly, saying: Raising the thought and acting immediately is already eight quarters late. Then he descended from the seat. (The following third verse notes this).
Third verse (The third verse is worse than the second. However, this is easy to enter, that is difficult to enter. Magu received Liang Sui, Muzhou received Yunmen, Deshan received Gaoting, Weishan received Xiangyan, Cuiyan received Yunfeng, all received in the second way. How much worse are people today than the ancients?)
劫相倍哉)
仰山和尚云。不思而知。落第二頭。思而知之。作第三首。心圓作第三首去也。以筆畫○相復抹去云。是三是一。乃擲筆呵呵大笑云。正是第三首。
示眾。古人云。眨上眉毛。早已蹉過了也。又云。如口銜樹枝。答語則喪身失命。又云。待汝開口。堪作甚麼。又云。要塔樣何不早說。已被人借去了。又云。忘卻了也。又云。適來猶記得。又云。賊過後張弓。又云。父母所生口。終不為子說。又云。打即任打。道即不道。又云。任從滄海變。終不為君通。又云。佛法大有。只是牙痛。又云。寧可截舌。不犯國諱。又云。曹山解忌口。又云。要頭便斫去。又云。三世諸佛口掛壁上。又云。移取案山來。即向汝道。種種指示。是甚麼物事。直得如此隔礙難道。心圓不惜口業。一總為汝注破意根才動處。鷂子過新羅。所以古人接引利根。或以手掩口。或以拂擊口。或以拳打胸。或以杖拄胸。或開口便棒。或擬議便掌直截提持。全體作用。教你立地休歇承當去。有禪者出問曰。恁么則不許人動意根也。(佛告沙門慎毋信汝意。汝意終不可信得阿羅漢道乃可信汝意耳)曰不許。(斬釘截鐵第一義)曰不動意根。豈非同于木石。圓曰據你者一問。喚你作木石得么。曰無者一問時。意根不動。豈非木石。圓
【現代漢語翻譯】 現代漢語譯本 （劫相倍哉）
仰山和尚說：『不思而知，落在第二頭；思而知之，作第三首。』心圓作第三首去了，用筆畫○相互塗抹掉，說：『是三是一。』於是扔掉筆，呵呵大笑說：『正是第三首。』
開示大眾：古人說：『眨上眉毛，早已錯過了。』又說：『如口銜樹枝，答話則喪身失命。』又說：『等你開口，能做什麼？』又說：『要塔的樣子，為何不早說？已被別人借走了。』又說：『忘記了。』又說：『剛才還記得。』又說：『賊過後張弓。』又說：『父母所生口，終不為子女說。』又說：『打就任你打，說就不說。』又說：『任憑滄海變，終不為你通。』又說：『佛法大有，只是牙痛。』又說：『寧可截舌，不犯國諱。』又說：『曹山（唐代禪師）懂得忌口。』又說：『要頭便砍去。』又說：『三世（過去、現在、未來）諸佛的口掛在墻上。』又說：『移取案山來，即向你道。』種種指示，是什麼東西？竟然如此隔閡阻礙？難道心圓不惜口業，一併為你注破意根才動之處，像鷂子過新羅（古國名）。所以古人接引利根之人，或者用手掩口，或者用拂塵擊口，或者用拳打胸，或者用杖拄胸，或者開口就棒打，或者稍有擬議就掌摑，直截了當提持，全體作用，教你立刻休歇承擔。』
有禪者出來問道：『如此說來，就不許人動意根了嗎？』（佛（釋迦摩尼）告訴沙門（出家修道的人）：『千萬不要相信你的意，你的意終究不可信，得到阿羅漢（佛教修行 достигший высшей цели）的道才能相信你的意。』） 心圓說：『不許。』（斬釘截鐵第一義） 禪者說：『不動意根，豈非同于木石？』 心圓說：『就憑你這一問，能把你叫做木石嗎？』 禪者說：『沒有這一問時，意根不動，豈非木石？』
【English Translation】 English version (How many times the kalpas (aeons) have passed!)
Zen Master Yangshan said, 'To know without thinking falls into the second head; to know through thinking makes the third head.' Xinyuan acted as the third head, using a brush to draw a circle ○ and then crossed it out, saying, 'Three are one.' Then he threw down the brush, laughed heartily, and said, 'This is precisely the third head.'
Instructing the assembly: An ancient said, 'Blinking an eyebrow, you've already missed it.' Another said, 'Like holding a tree branch in your mouth, answering will cost you your life.' Another said, 'Waiting for you to open your mouth, what can you do?' Another said, 'If you wanted the shape of a pagoda, why didn't you say so earlier? It's already been borrowed.' Another said, 'Forgotten.' Another said, 'I just remembered.' Another said, 'Drawing the bow after the thief has gone.' Another said, 'The mouth born of parents will never speak for their children.' Another said, 'Strike as you please, but I won't speak.' Another said, 'Let the ocean change, I will never communicate with you.' Another said, 'The Dharma is vast, but it's just a toothache.' Another said, 'Rather cut off my tongue than violate the state's taboo.' Another said, 'Caoshan (Zen master of Tang Dynasty) knows how to be careful about what he says.' Another said, 'If you want my head, then chop it off.' Another said, 'The mouths of all Buddhas of the three times (past, present, future) hang on the wall.' Another said, 'Move the table mountain here, and I will tell you.' All kinds of instructions, what are these things? How can they be so separated and obstructed? Does Xinyuan not care about karmic consequences of speech, and will break through the root of intention for you at the moment it moves, like a hawk passing over Silla (ancient kingdom)? Therefore, the ancients received those with sharp roots, either covering their mouths with their hands, or striking their mouths with a whisk, or hitting their chests with their fists, or propping their chests with a staff, or striking with a stick as soon as they opened their mouths, or slapping them as soon as they had an idea, directly and completely using the entire function, teaching you to immediately cease and take responsibility.'
A Zen practitioner came out and asked, 'In that case, are people not allowed to move the root of intention?' (The Buddha (Sakyamuni) told the Shramana (ascetic): 'Never trust your intention; your intention is ultimately untrustworthy. Only when you attain the path of an Arhat (Buddhist practitioner who has attained the highest goal) can you trust your intention.') Xinyuan said, 'Not allowed.' (Cutting through nails and severing iron, the first meaning) The Zen practitioner said, 'If the root of intention does not move, is it not the same as wood and stone?' Xinyuan said, 'Based on your question, can I call you wood and stone?' The Zen practitioner said, 'When there is no question, if the root of intention does not move, is it not wood and stone?'
曰。你意根既不動。憑何知是木石非木石。不見古人道。此皆是你情見。者曰。恁么則不許人轉身通氣也。圓曰。你試轉身通氣看。(巖頭雪峰到者里一個伎倆作不得)者便喝。圓笑曰。饒你千喝萬喝。你且不知來處。我舉個公案問你。當日藥山參石頭。頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。子作么生。山無語。繼參馬祖。祖曰。我有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時揚眉瞬目者是。有時揚眉瞬目者不是。子作么生。山大悟。禮拜祖問見個甚麼道理。(吃緊要問)山曰。某甲在石頭如蚊子上鐵牛。(返照入江穿石壁)你且道他悟底是石頭語。是馬祖語。者曰。是馬祖語。圓曰大錯。我不枉說。你且不知者一喝來處。道之不明也人皆逐末而遺本。當日藥山不可不如你。不會作一喝拂袖種種伎倆。卻被石頭徹底抄沒。盡情把住。藥山雖然口不能語。其偷心未嘗死也彼時兩家門庭。互相建立。此既不投。便往彼處。馬祖善鑒元機。來風深辨。知他吃了石頭底真味醍醐來。便與他輕輕著兩杓水。(千古之事。如在目前。非著草鞋在石頭馬祖藥山肚裡過者不辨)諸公要識此兩杓惡水么。便是後來大機大用。元要料揀。兼到偏圓。以及萬千門庭。萬千施設。把住放行。皆從者兩杓惡水。汪洋而成法海。
然皆末也非本也。(從來祖師指示人。不許你向言下會。何故從無實法死句與人也馬祖云云稍不唧溜便向言句下作道理死會去矣。不但孤負馬祖。抑且屈辱藥山直饒元會得。也是眼中塵。天下老和尚舌頭儘是打草驚蛇。豈可言石頭無法與人。馬祖有法與人埋沒先聖。汩喪己靈自墮㧞舌地獄哉心圓豈好辨哉實為佛祖慧命將絕。不得不絮絮耳。諒之)後人泛海而迷源。望洋向若。窮極元微。誤以此為本分事。何異認驢鞍鞒作阿爹下頷乎。 (教海茫茫。近來宗海亦復茫茫矣。后之覽者。悟此線索。一鼻穿去。目光如炬。不受古人牢籠。不被時師穿鑿。省卻磨裈擦褲。十年二十年讀指月傳燈矣。心圓功固有之。罪亦不小呵呵)藥山者漢。才飲入口。便悟得真味醍醐。是從上來用不著底。(注云只可自怡悅。不堪持贈君)三世諸佛。都是著水醍醐(所以不足當衲僧一盼)索喚則有交易。不索喚則無。我今已飲。急須吐卻。(於此見古人根器)因見馬祖。點醒石頭用處。他是石頭嫡骨嫡髓兒子。所以仍返石頭。試看後來彼此提唱。(好證據)頭曰。我者里針劄不入。山曰。我者里如石上栽花。到者里真真實實。完得蚊子上鐵牛一句公案。(面板脫落盡惟有一真實)所以我尋常道。石頭如繪日。馬祖如繪空。空際無日。饒伊悟到語
【現代漢語翻譯】 現代漢語譯本 然而這些都是末節，不是根本。(歷來祖師指示人，不允許你從言語下領會。為何？因為沒有實在的法，只是死的語句給人。馬祖這樣說，稍微不乾淨利落，就向言語句下做道理，死死領會去了。不但辜負了馬祖，而且屈辱了藥山。即使元會（指極長的時間）得到，也是眼中的塵埃。天下的老和尚舌頭儘是打草驚蛇。豈可說石頭沒有法給人，馬祖有法給人，埋沒先聖，汩沒自己的靈性，自墮拔舌地獄呢？心圓豈好辯論哉？實在是佛祖慧命將絕，不得不絮絮叨叨啊。諒解吧) 後人泛海卻迷失了源頭，對著大海茫然四顧。窮盡精微，錯誤地把這些當作根本的事情。這和認驢鞍鞒作阿爹的下巴有什麼區別呢？(教海茫茫，近來宗海也同樣茫茫了。後來的讀者，領悟了這個線索，一鼻孔穿過去，目光如炬，不受古人牢籠，不被時師穿鑿，省卻了磨裈擦褲，十年二十年讀《指月錄》、《傳燈錄》了。心圓的功勞固然有，罪過也不小，呵呵) 藥山，才喝了一口，便領悟了真味醍醐（指佛法的精髓）。這是從來就用不著的東西。(註釋說只可自己怡悅，不堪拿來贈送給別人)三世諸佛，都是著水醍醐(所以不足以當衲僧（指僧人）的一盼)。索要則有交易，不索要則無。我現在已經喝了，急需吐出來。(於此可見古人的根器) 因為見到馬祖，點醒了石頭（石頭希遷）的用處。他是石頭嫡骨嫡髓的兒子。所以仍然返回石頭。試看後來彼此的提倡。(好證據) 石頭說：『我這裡針扎不入。』藥山說：『我這裡如石上栽花。』到了這裡真真實實，完整地回答了蚊子上鐵牛一句公案。(面板脫落盡，惟有一真實) 所以我平常說，石頭如繪畫太陽，馬祖如繪畫天空。天空沒有太陽，即使你領悟到語言
【English Translation】 English version However, these are all trivialities, not the essence. (From the beginning, the ancestral teachers instructed people not to understand from the words themselves. Why? Because there is no real Dharma, only dead phrases given to people. Mazu said this, and if one is slightly unclear, one will make sense of the words and understand them rigidly. Not only does this betray Mazu, but it also humiliates Yaoshan. Even if one obtains it in a yuanhui (an extremely long time), it is just dust in the eyes. The tongues of all the old monks in the world are just beating the grass to startle the snake. How can it be said that Shitou (Shitou Xiqian) has no Dharma to give people, and Mazu has Dharma to give people, burying the former sages and drowning one's own spirit, falling into the hell of having one's tongue pulled out? Is it good to argue about Xinyuan? It is truly because the Buddha's wisdom is about to be extinguished that I have to be verbose. Please understand.) Later generations cross the sea but lose their source, looking blankly at the ocean. Exhausting the subtle and profound, they mistakenly take these as fundamental matters. What difference is there between recognizing a donkey saddle as one's father's chin? (The sea of teachings is vast, and recently the sea of Zen is also vast. Later readers, understand this clue, pierce through it with one nostril, with eyes like torches, not confined by the ancients, not chiseled by contemporary teachers, saving the trouble of grinding trousers and wiping pants, reading 'The Record of Pointing at the Moon' and 'The Transmission of the Lamp' for ten or twenty years. Xinyuan's merits are certainly there, but the sins are not small, haha.) Yaoshan, after only taking a sip, understood the true taste of ghee (the essence of the Buddha's teachings). This is something that has never been needed. (The commentary says it can only be pleased by oneself, and cannot be given to others) The Buddhas of the three worlds are all water-soaked ghee (so it is not enough to be a monk's expectation). If you ask for it, there is a transaction; if you don't ask for it, there is nothing. Now that I have drunk it, I must quickly spit it out. (From this, we can see the aptitude of the ancients.) Because he saw Mazu, he awakened the use of Shitou (Shitou Xiqian). He is Shitou's direct son, bone and marrow. Therefore, he still returns to Shitou. Try to see their mutual advocacy later. (Good evidence) Shitou said, 'No needle can penetrate here.' Yaoshan said, 'Here, it is like planting flowers on a rock.' Arriving here is truly real, completely answering the koan of a mosquito on an iron ox. (The skin is completely shed, only one truth remains.) Therefore, I usually say that Shitou is like painting the sun, and Mazu is like painting the sky. There is no sun in the sky, even if you understand the language.
帶元而無路。舌頭談而不談。祇是個不果之花。遏捺意根。鬼窟里坐。陰山下活計。更不說他矣。大機大用。須從大休大歇中流出。私通車馬祇通得個官不容針底道理。自余有甚麼閑話。諸仁者。透得法身。泥牛入海。一擊忘所知。更不假修持。出得陰界。石馬回途。動容揚古路。不墮悄然機。恁么不恁么。不恁么恁么。處處沒軌跡。聲色外威儀。一鏃破三關。諸方達道者。咸言上上機。者個猶是夙習記持。若有正悟。別更說看。今年貧。錐也無。如來禪許你會。祖師禪未夢見在。我有一機。瞬目視伊。(雲門顧鑒咦)到者。里恁么也不得。不恁么也不得。恁么不恁么總不得。電光石火。貶上眉毛。早蹉過了也。參學人切須皮下有血。拶著便知痛癢。若是菽麥未分。奴郎不辨。莫向人前容易開口。大難。珍重(心圓。恁么舉出。學人恁么會得。句下精通。觸途狂見正是第三首)。
舉拳示眾云。看看。一句分賓主。照用一時行。會么。若不會。聽心圓與汝一一下註解。恁么會得。是賓中賓。不恁么會得。是主中賓。直饒恁么卻不恁么不恁么卻恁么恁么不恁么總不恁么會得。猶是賓中主在。照也。用也。縱也。奪也。殺也。活也都盧是個大火聚也。涂毒鼓也。金剛圈也。栗棘蓬也。金剛王寶劍也。踞地師子也。探
【現代漢語翻譯】 現代漢語譯本： 帶著元然而無路可走。舌頭動卻又像沒動一樣。這只是個不會結果的花。壓制住意根（manas-root，產生意識的根源）。像在鬼窟里打坐，在陰山下生活。我不再多說什麼了。大機大用，必須從大休大歇中流出。私自通行車馬，也只能明白官府連針都容不下的道理。除此之外，還有什麼可說的呢？各位仁者，通透了法身（dharmakaya，佛的法性之身），就像泥牛入海，一擊之下忘卻所有知見，更不需要任何修行。跳出陰界，就像石馬回頭。一舉一動都展現著古老的道路，不會落入悄然無聲的境地。這樣也不是，那樣也不是；那樣也不是，這樣也不是。處處都沒有軌跡，在聲色之外展現威儀。一箭射穿三道關卡，各地的開悟者都說這是上上之機。但這仍然是過去的習氣和記憶。如果真有正悟，請另外說來看看。今年很窮，連錐子都沒有。如來禪（Tathagata-禪，關於佛的禪）也許你們能領會，祖師禪（Patriarch-禪，關於禪宗祖師的禪）連做夢都沒夢到。我有一機，轉眼看著它。（雲門顧鑒咦）到了這裡，這樣也不行，那樣也不行，這樣那樣都不行。就像電光石火，眨一下眉毛，早就錯過了。參學的人一定要皮下有血，一碰就知痛癢。如果連豆子和小麥都分不清，奴隸和良民都分辨不出，就不要輕易在人前開口。太難了，珍重（心圓。這樣舉出來，學人這樣領會，句下精通，觸途狂見，這正是第三首）。
舉起拳頭向大家示意說：看看。一句分清賓主，照和用同時進行。明白嗎？如果不明白，聽心圓為你們一一註解。這樣領會，是賓中賓。那樣領會，是主中賓。即使這樣卻不那樣，那樣卻不這樣，這樣那樣都不這樣領會，仍然是賓中主。照也好，用也好，縱也好，奪也好，殺也好，活也好，都只是個大火聚，涂毒鼓，金剛圈，栗棘蓬，金剛王寶劍，踞地師子，探 English version: Bearing the original nature, yet there is no path to follow. The tongue speaks, yet it's as if it doesn't speak. It's merely a flower that bears no fruit. Suppress the manas-root (manas-root, the source of consciousness). Sitting in a ghost cave, living under the Yin Mountain. I won't say more. Great function and great application must flow from great rest and great cessation. Illicit passage of carriages and horses only allows one to understand the principle that the government cannot even tolerate a needle. Besides that, what else is there to say? All of you, virtuous ones, if you penetrate the dharmakaya (dharmakaya, the body of the Dharma), it's like a mud ox entering the sea, with one strike forgetting all knowledge, and no further cultivation is needed. Escape the realm of Yin, like a stone horse returning. Every movement reveals the ancient path, not falling into silent stillness. Like this is not like this, not like this is like this. Everywhere there are no traces, displaying dignity beyond sound and form. One arrow pierces through three barriers, and enlightened ones everywhere say this is the highest opportunity. But this is still past habits and memories. If there is true enlightenment, please say something else. This year is poor, not even an awl. Tathagata-Zen (Tathagata-Zen, Zen about the Buddha) perhaps you can understand, but Patriarch-Zen (Patriarch-Zen, Zen about the Zen patriarchs) you haven't even dreamed of. I have a device, look at it with a blink of an eye. (Yunmen Gujian, eh!) Arriving here, like this is not okay, not like this is not okay, like this and not like this are all not okay. Like lightning and flint, a blink of an eyebrow, and you've already missed it. Those who study Zen must have blood under their skin, and know pain when touched. If you can't distinguish between beans and wheat, and can't tell the difference between slaves and free people, don't easily open your mouth in front of others. Too difficult, cherish it. (Xinyuan. Presenting it like this, students understand it like this, proficient in the sentence, seeing madness everywhere, this is precisely the third verse).
Raising a fist to show everyone, saying: Look, look. One sentence distinguishes guest and host, illumination and function occur simultaneously. Do you understand? If you don't understand, listen to Xinyuan explain it to you one by one. Understanding it like this is guest within guest. Understanding it not like this is host within guest. Even if like this is not like this, not like this is like this, understanding like this and not like this in any way is still host within host. Illumination, function, release, seizure, killing, and giving life are all just a great fire mass, a poisoned drum, a vajra circle, a chestnut hedgehog, a vajra king's precious sword, a lion crouching on the ground, probing
【English Translation】 English version: Bearing the original nature, yet there is no path to follow. The tongue speaks, yet it's as if it doesn't speak. It's merely a flower that bears no fruit. Suppress the manas-root (manas-root, the source of consciousness). Sitting in a ghost cave, living under the Yin Mountain. I won't say more. Great function and great application must flow from great rest and great cessation. Illicit passage of carriages and horses only allows one to understand the principle that the government cannot even tolerate a needle. Besides that, what else is there to say? All of you, virtuous ones, if you penetrate the dharmakaya (dharmakaya, the body of the Dharma), it's like a mud ox entering the sea, with one strike forgetting all knowledge, and no further cultivation is needed. Escape the realm of Yin, like a stone horse returning. Every movement reveals the ancient path, not falling into silent stillness. Like this is not like this, not like this is like this. Everywhere there are no traces, displaying dignity beyond sound and form. One arrow pierces through three barriers, and enlightened ones everywhere say this is the highest opportunity. But this is still past habits and memories. If there is true enlightenment, please say something else. This year is poor, not even an awl. Tathagata-Zen (Tathagata-Zen, Zen about the Buddha) perhaps you can understand, but Patriarch-Zen (Patriarch-Zen, Zen about the Zen patriarchs) you haven't even dreamed of. I have a device, look at it with a blink of an eye. (Yunmen Gujian, eh!) Arriving here, like this is not okay, not like this is not okay, like this and not like this are all not okay. Like lightning and flint, a blink of an eyebrow, and you've already missed it. Those who study Zen must have blood under their skin, and know pain when touched. If you can't distinguish between beans and wheat, and can't tell the difference between slaves and free people, don't easily open your mouth in front of others. Too difficult, cherish it. (Xinyuan. Presenting it like this, students understand it like this, proficient in the sentence, seeing madness everywhere, this is precisely the third verse).
Raising a fist to show everyone, saying: Look, look. One sentence distinguishes guest and host, illumination and function occur simultaneously. Do you understand? If you don't understand, listen to Xinyuan explain it to you one by one. Understanding it like this is guest within guest. Understanding it not like this is host within guest. Even if like this is not like this, not like this is like this, understanding like this and not like this in any way is still host within host. Illumination, function, release, seizure, killing, and giving life are all just a great fire mass, a poisoned drum, a vajra circle, a chestnut hedgehog, a vajra king's precious sword, a lion crouching on the ground, probing
竿影草也。一拳不作一拳用也。者些祖師窮家當。都被心圓和盤托出了也。待你一一透得。來到心圓門下。正好從頭勘過了打。何故。譬如油蠟作燈燭。不以火點終不明。忽有個從旁笑冷了齒底漢。出來道。點即不問。如何是火。拄杖不在手邊。心圓且放過一著。呵呵大笑便下座(鯨吞海水盡。露出珊瑚枝。圖窮匕首見。心圓之伎倆。盡矣。只是第三首○偈曰滔天沃日西江浪。吸盡方知徹底無。此是遍行無相昧。要須密用契真如)。頃與心圓語及近代禪和。多儱侗支離二病。若為藥之。人根有利鈍。道無南北祖。五家宗旨。不可偏廢。舟行陸行。同一到家。不取途中。強分難易。若為一一指出心圓欣然。握管書此。良醫三折肱。視疾見臟腑。識者珍焉。錄之以當䟦尾。蓮再識。
【現代漢語翻譯】 現代漢語譯本 竿影草也：竹竿的影子就像草一樣。（意指事物虛幻不實） 一拳不作一拳用也：一拳不當作一拳來用。（意指超越常規，不拘泥於形式） 者些祖師窮家當：這些祖師的全部家當。 都被心圓和盤托出了也：都被心圓（禪師名號）完全託出來了。 待你一一透得：等待你一一領悟。 來到心圓門下：來到心圓門下。 正好從頭勘過了打：正好從頭徹底勘驗。 何故：為什麼呢？ 譬如油蠟作燈燭：譬如用油蠟做成燈燭。 不以火點終不明：不用火點燃終究不會明亮。 忽有個從旁笑冷了齒底漢：忽然有個在旁邊冷笑的人。 出來道：出來說道。 點即不問：點燃暫且不問。 如何是火：什麼是火？ 拄杖不在手邊：拄杖不在手邊。 心圓且放過一著：心圓且放過這一招。 呵呵大笑便下座：呵呵大笑就下座了。 （鯨吞海水盡，露出珊瑚枝。圖窮匕首見，心圓之伎倆，盡矣。只是第三首○偈曰滔天沃日西江浪。吸盡方知徹底無。此是遍行無相昧。要須密用契真如）：（如同鯨魚吞盡海水，露出珊瑚枝。圖窮匕首見，心圓的伎倆，已經用盡。只是第三首偈說：滔天的西江波浪，即使吸乾了才知道徹底空無。這就是普遍存在的無相之理，要秘密運用才能契合真如。） 頃與心圓語及近代禪和：不久和心圓談論到近代的禪僧。 多儱侗支離二病：多有儱侗（含糊不清）和支離（不切實際）兩種毛病。 若為藥之：要如何醫治呢？ 人根有利鈍：人的根器有利有鈍。 道無南北祖：道沒有南北之分，祖師也沒有地域限制。 五家宗旨：五家（禪宗五家）的宗旨。 不可偏廢：不可偏廢。 舟行陸行：水路行走和陸路行走。 同一到家：同樣可以到達目的地。 不取途中：不要執著於途中。 強分難易：強行區分難易。 若為一一指出心圓欣然：要如何一一指出，心圓欣然同意。 握管書此：握筆寫下這些。 良醫三折肱：好的醫生多次折斷手臂（比喻經驗豐富）。 視疾見臟腑：看病能看到臟腑。 識者珍焉：有見識的人會珍惜這些。 錄之以當䟦尾：記錄下來作為跋尾。 蓮再識：蓮再記。
【English Translation】 English version 'Gan ying cao ye': The shadow of the bamboo pole is like grass. (Meaning things are illusory and unreal) 'Yi quan bu zuo yi quan yong ye': Do not use a punch as a punch. (Meaning transcending the conventional, not sticking to formalities) 'Zhe xie zushi qiong jiadang': These are all the assets of the patriarchs. 'Dou bei Xin Yuan he pan tuochu le ye': All of them have been completely revealed by Xin Yuan (name of a Zen master). 'Dai ni yi yi tou de': Waiting for you to understand one by one. 'Lai dao Xin Yuan men xia': Come to Xin Yuan's door. 'Zheng hao cong tou kan guo le da': It's just right to thoroughly examine it from the beginning. 'He gu': Why? 'Pi ru you la zuo dengzhu': For example, making candles with oil wax. 'Bu yi huo dian zhong bu ming': It will not be bright if it is not lit with fire. 'Hu you ge cong pang xiao leng le chi di han': Suddenly there was a person laughing coldly from the side. 'Chulai dao': Come out and say. 'Dian ji bu wen': Let's not ask about lighting for now. 'Ru he shi huo': What is fire? 'Zhu zhang bu zai shou bian': The crutch is not at hand. 'Xin Yuan qie fang guo yi zhao': Xin Yuan will let go of this move for now. 'Hehe da xiao bian xia zuo': He laughed and got off the seat. '(Jing tun hai shui jin, lou chu shanhu zhi. Tu qiong bi shou jian, Xin Yuan zhi jiliang, jin yi. Zhishi di san shou ○ jie yue tao tian wo ri xi jiang lang. Xi jin fang zhi chedi wu. Ci shi bian xing wu xiang mei. Yao xu mi yong qi zhen ru)': (Like a whale swallowing the sea, revealing coral branches. The dagger is revealed when the map is exhausted, Xin Yuan's skills are exhausted. Only the third verse says: The滔天(Tao Tian) waves of the West River, only when they are sucked dry can you know that they are completely empty. This is the universal principle of no form, and it must be secretly used to fit the true nature.) 'Qing yu Xin Yuan yu ji jindai chan he': Soon I talked to Xin Yuan about modern Zen monks. 'Duo longdong zhili er bing': There are many problems of 儱侗(longdong) (vague) and 支離(zhili) (impractical). 'Ruo wei yao zhi': How to cure it? 'Ren gen you lidun': People's roots have sharp and dull. 'Dao wu nanbei zu': The Tao has no north or south, and the patriarchs have no regional restrictions. 'Wu jia zongzhi': The purpose of the Five Houses (Five Houses of Zen). 'Bu ke pian fei': It cannot be abandoned. 'Zhou xing lu xing': Traveling by water and traveling by land. 'Tong yi dao jia': The same can reach the destination. 'Bu qu tuzhong': Don't be attached to the way. 'Qiang fen nan yi': Forcibly distinguish between easy and difficult. 'Ruo wei yi yi zhichu Xin Yuan xinran': How to point out one by one, Xin Yuan agreed happily. 'Wo guan shu ci': Write these with a pen. 'Liang yi san zhe gong': A good doctor breaks his arm many times (a metaphor for rich experience). 'Shi ji jian zangfu': Seeing the disease can see the internal organs. 'Shi zhe zhen yan': Those with knowledge will cherish these. 'Lu zhi yi dang ba wei': Record it as an epilogue. 'Lian zai shi': Lian remembers again.