X87n1614_禪苑蒙求瑤林

卍新續藏第 87 冊 No. 1614 禪苑蒙求瑤林

禪苑蒙求目錄

捲上(千八百四十二則一百八十六人)釋迦七步達磨九年靈山密付少室單傳青原與斧南嶽磨磚大雄創寺百丈開田溈仰體用曹洞正遍雲門數句臨濟三玄世尊良久維摩默然帝釋插草布袋乞錢黃檗一掌大愚三拳李翱問道陳操論禪靈云見花香嚴擊竹沙彌尋思道者覓宿鳥窠吹毛龍潭滅燭孚公搖頭居士翹足三角禾豆南華稻粟婆子作齋廿贄設粥灌溪劈箭疏山嚙鏃天缽花開九峰麥熟啞子延僧則天賜浴尚書打毬大夫雙陸行者失笑陸亙合哭大寂吹耳尊者撥眉寒山茄串解脫粥篦陳老蒲鞋龐蘊漉籬悟本紙捻法眼香匙光仁女子玄則童兒九峰拽擺保福扶犁玄泰布衲克符紙衣庵主不顧良邃盡知常侍擲筆太傅過泥於頔失色李渤懷疑石鞏張弓禾山打鼓歸宗拽石木平搬土宣鑒斫牌白雲搖艫道吾起拜迦葉作舞涌泉騎牛牧庵跨虎徑山蟭螟地藏鸚鵡石霜侍師慈覺養母谷泉配役長興遭虜宣老為男信公作女四賢問道三佛下語真際庭柏守初麻斤浮石鬻卜王老賣身香嚴原夢普化描真婆子偷筍行者施銀莊宗得寶船子獲鱗趙州狗子臨濟真人華林二虎青原一麟道吾裝鬼拾得呵神大覺潑水興教墮薪三師行說二老疏親文殊白槌百丈卷席太達妄想洛瓶訊息藥山曲調青原階級夾山揮劍隱峰飛錫洞山寒

【現代漢語翻譯】現代漢語譯本《禪苑蒙求》目錄

捲上 (共一千八百四十二則，涉及一百八十六人) 釋迦牟尼佛（Sakyamuni Buddha）七步生蓮，達摩祖師（Bodhidharma）面壁九年，靈山會上秘密付囑，少室山中單傳心印，青原行思禪師（Qingyuan Xingsi）與斧頭，南嶽懷讓禪師（Nanyue Huairang）磨磚，大雄禪師（Daxiong）建立寺廟，百丈懷海禪師（Baizhang Huaihai）開墾田地，溈山靈佑禪師（Weishan Lingyou）的體用兼備，曹洞宗（Caodong School）的正偏回互，雲門宗（Yunmen School）的數句玄機，臨濟宗（Linji School）的三玄三要，世尊（Buddha）拈花微笑，維摩詰（Vimalakirti）默然不語，帝釋天（Indra）插草標界，布袋和尚（Budai）乞討錢財，黃檗希運禪師（Huangbo Xiyun）一掌，大愚禪師（Dayu）三拳，李翱問道，陳操論禪，靈云志勤禪師（Lingyun Zhiqin）見桃花而悟道，香嚴智閑禪師（Xiangyan Zhixian）擊竹而明心，沙彌尋思，道者覓宿，鳥窠道林禪師（Niao Ke Daolin）吹毛，龍潭崇信禪師（Longtan Chongxin）滅燭，孚上座（Fu Shangzuo）搖頭，居士翹足，三角禾豆，南華寺（Nanhua Temple）的稻粟，婆子作齋，廿（niàn）質設粥，灌溪志閑禪師（Guanxi Zhixian）劈箭，疏山元鑒禪師（Shushan Yuanjian）嚙鏃，天缽花開，九峰山（Jiufeng Mountain）麥熟，啞子延僧，則天皇帝（Wu Zetian，公元624-705年）賜浴，尚書打毬，大夫雙陸，行者失笑，陸亙（Lu Xuan）合哭，大寂禪師（Daji）吹耳，尊者撥眉，寒山（Hanshan）茄串，解脫粥篦，陳老蒲鞋，龐蘊（Pang Yun）漉籬，悟本紙捻，法眼文益禪師（Fayan Wenyi）香匙，光仁女子，玄則童兒，九峰拽擺，保福扶犁，玄泰布衲，克符紙衣，庵主不顧，良邃盡知，常侍擲筆，太傅過泥，于頔（Yu Di）失色，李渤懷疑，石鞏慧藏禪師（Shigong Huizang）張弓，禾山打鼓，歸宗智常禪師（Guizong Zhichang）拽石，木平搬土，宣鑒斫牌，白雲搖艫，道吾圓智禪師（Daowu Yuanzhi）起拜，迦葉尊者（Kasyapa）作舞，涌泉騎牛，牧庵法忠禪師（Mu』an Fachong）跨虎，逕山（Jingshan）蟭螟，地藏（Ksitigarbha）鸚鵡，石霜慶諸禪師（Shishuang Qingzhu）侍師，慈覺養母，谷泉配役，長興遭虜，宣老為男，信公作女，四賢問道，三佛下語，真際（Zhenji）庭柏，守初麻斤，浮石鬻卜，王老賣身，香嚴原夢，普化（Puhua）描真，婆子偷筍，行者施銀，莊宗（Emperor Zhuangzong of Later Tang，公元885-926年）得寶，船子德誠禪師（Shanzidecheng）獲鱗，趙州從諗禪師（Zhaozhou Congshen）狗子，臨濟義玄禪師（Linji Yixuan）真人，華林二虎，青原一麟，道吾裝鬼，拾得（Shi De）呵神，大覺潑水，興教墮薪，三師行說，二老疏親，文殊菩薩（Manjusri）白槌，百丈卷席，太達妄想，洛瓶訊息，藥山惟儼禪師（Yaoshan Weiyan）曲調，青原階級，夾山善會禪師（Jiashan Shanhui）揮劍，隱峰禪師（Yinfeng）飛錫，洞山良價禪師（Dongshan Liangjie）寒。

【English Translation】 English version Table of Contents of 'Chan Garden Beginner's Guide - Yaolin'

Volume 1 (Total of 1842 entries, involving 186 people) Sakyamuni Buddha took seven steps, Bodhidharma faced the wall for nine years, the secret transmission at Ling Mountain, the single transmission at Shaoshi Mountain, Qingyuan Xingsi and the axe, Nanyue Huairang grinding a brick, Daxiong founding a temple, Baizhang Huaihai cultivating fields, Weishan Lingyou's substance and function, the Correct Deviationality of the Caodong School, the few words of the Yunmen School, the Three Mysteries of the Linji School, the World-Honored One twirling a flower, Vimalakirti remaining silent, Indra planting grass to mark a boundary, Budai begging for money, Huangbo Xiyun's one slap, Dayu's three punches, Li Ao asking about the Way, Chen Cao discussing Chan, Lingyun Zhiqin attaining enlightenment upon seeing peach blossoms, Xiangyan Zhixian realizing the mind upon striking bamboo, a Shami contemplating, a Taoist seeking lodging, Niao Ke Daolin blowing a hair, Longtan Chongxin extinguishing a candle, Venerable Fu shaking his head, a layman raising his foot, triangular grains, Nanhua Temple's rice and millet, an old woman making offerings, Nian Zhi setting up congee, Guanxi Zhixian splitting an arrow, Shushan Yuanjian biting an arrowhead, a heavenly bowl blooming with flowers, Jiufeng Mountain's wheat ripening, a mute person inviting a monk, Empress Wu Zetian (624-705 AD) bestowing a bath, a minister playing polo, a high official playing Shuanglu, a traveler laughing, Lu Xuan crying together, Daji blowing in an ear, a Venerable plucking an eyebrow, Hanshan's eggplant skewers, liberation congee ladle, Old Man Chen's straw sandals, Pang Yun filtering a basket, Wuben's paper twist, Fayan Wenyi's incense spoon, a woman of Guangren, a child of Xuanze, Jiufeng pulling and swaying, Baofu plowing, Xuantai's cloth robe, Ke Fu's paper clothes, the hermitage master not caring, Liang Sui knowing everything, a court attendant throwing down a pen, a Grand Tutor passing through mud, Yu Di losing color, Li Bo doubting, Shigong Huizang drawing a bow, Heshan beating a drum, Guizong Zhichang pulling a stone, Mu Ping moving earth, Xuanjian chopping a tablet, White Cloud shaking a scull, Daowu Yuanzhi rising to bow, Kasyapa dancing, Yongquan riding an ox, Mu'an Fachong riding a tiger, Jingshan's gnats, Ksitigarbha's parrot, Shishuang Qingzhu serving his teacher, Cijue raising his mother, Guquan being assigned to labor, Changxing encountering bandits, Xuan Lao becoming a son, Xin Gong becoming a daughter, four sages asking about the Way, three Buddhas speaking, Zhenji's courtyard cypress, Shou Chu's hemp, Fushi divining, Old Man Wang selling himself, Xiangyan dreaming of the source, Puhua depicting the truth, an old woman stealing bamboo shoots, a traveler giving silver, Emperor Zhuangzong of Later Tang (885-926 AD) obtaining treasure, Shanzidecheng catching a fish, Zhaozhou Congshen's dog, Linji Yixuan's true person, the two tigers of Hualin, the one unicorn of Qingyuan, Daowu dressing up as a ghost, Shi De scolding the gods, Dajue splashing water, Xingjiao dropping firewood, three teachers traveling and speaking, two elders being distant relatives, Manjusri striking the gavel, Baizhang rolling up the mat, Tai Da's delusion, the news of the Luoping, Yaoshan Weiyan's melody, Qingyuan's steps, Jiashan Shanhui wielding a sword, Yinfeng flying with a staff, Dongshan Liangjie being cold.

暑谷山聲色元祐回牒鹿門辭來華亭藏身雲門聞頞北禪烹牛三角喝賊保寧摑口洪英掏膝恭語不灰玄言上石滿號銀山秀名鐵壁龍牙禪版長慶蒲團槃山肉案蜆子檯盤巴陵銀碗云巖寶冠荊門犢鼻疏山布單芭蕉拄杖資福剎竿祿清紅莧惠棱牡丹南泉玩月保福遊山寶林冷笑韶陽熱謾乾峰一路兜率三關谷泉逐遇圓照戲端志公難邈六祖難塑章敬撥空雲門抽顧悟本稱奇大禪叫悟義存歸庵老觀閉戶尚座觀魚師伯見兔明教姜杏馬祖鹽醋竹林麻鞋木平草履地藏種田懶瓚煨芋天蓋浴室侍者巡鋪老諗四門師備三句彥從不會法達不去道吾舞笏秘魔擎杈云巖摸枕南泉指花曹山白酒真際清茶懸泉皁角洞山苧麻祐禪拈柿從展度瓜導師金鎖象骨鐵枷祖心叱狗靈祐喂鴉元圭放戒灶墮翻邪玄沙指虎歸宗斬蛇古德火抄靈樹風車

卷中(千九百二十則一百九十二人)能仁雙趺逵磨雙履盧能賣薪懶融負米黃檗吐舌丹霞掩耳龍牙行拳俱胝豎指提婆赤幡玄沙白紙茂源掩鼻石霜咬齒汾陽六人洞山三子招慶煎茶云巖掃地禪鑒符讖青州應記首山綱要明安宗旨法華赴齋德普預祀長沙猛虎百丈野狐汾陽師子江西馬駒紫胡獰狗三聖瞎驢懶安白牯佛㠗花奴南山鱉鼻東海鯉魚國師塔樣資福襪模鹽官索扇仰嶠呈珠長慶淘金伏牛下書惠然透網希運捋鬚傳明散眾慈受棄徒三峰玉管大哥金鋤德山行棒臨

【現代漢語翻譯】現代漢語譯本暑谷山（地名）聲色，元祐（1086-1094）回牒，鹿門（人名）辭來，華亭（地名）藏身，雲門（宗派）聞頞北禪（人名），烹牛三角，喝賊保寧（寺名），摑口洪英（人名），掏膝恭語，不灰玄言，上石滿號，銀山秀名，鐵壁龍牙（人名），禪版長慶（寺名），蒲團槃山（地名），肉案蜆子，檯盤巴陵（地名），銀碗云巖（寺名），寶冠荊門（地名），犢鼻疏山（地名），布單芭蕉（植物），拄杖資福（寺名），剎竿祿清（人名），紅莧惠棱（人名），牡丹南泉（寺名），玩月保福（寺名），遊山寶林（寺名），冷笑韶陽（地名），熱謾乾峰（地名），一路兜率（寺名），三關谷泉（地名），逐遇圓照（寺名），戲端志公（人名），難邈六祖（人名），難塑章敬（寺名），撥空雲門（宗派），抽顧悟本（人名），稱奇大禪（寺名），叫悟義存（人名），歸庵老觀（人名），閉戶尚座（人名），觀魚師伯（人名），見兔明教（寺名），姜杏馬祖（人名），鹽醋竹林（寺名），麻鞋木平（人名），草履地藏（人名），種田懶瓚（人名），煨芋天蓋（寺名），浴室侍者，巡鋪老諗（人名），四門師備（人名），三句彥從（人名），不會法達（人名），不去道吾（寺名），舞笏秘魔（人名），擎杈云巖（寺名），摸枕南泉（寺名），指花曹山（寺名），白酒真際（寺名），清茶懸泉（寺名），皁角洞山（寺名），苧麻祐禪（人名），拈柿從展（人名），度瓜導師，金鎖象骨，鐵枷祖心（人名），叱狗靈祐（人名），喂鴉元圭（人名），放戒灶墮，翻邪玄沙（人名），指虎歸宗（寺名），斬蛇古德（人名），火抄靈樹（寺名），風車卷中(千九百二十則一百九十二人)，能仁（佛的稱號）雙趺，逵磨（人名）雙履，盧能（人名）賣薪，懶融（人名）負米，黃檗（人名）吐舌，丹霞（人名）掩耳，龍牙（人名）行拳，俱胝（人名）豎指，提婆（人名）赤幡，玄沙（人名）白紙，茂源（人名）掩鼻，石霜（寺名）咬齒，汾陽（地名）六人，洞山（寺名）三子，招慶（寺名）煎茶，云巖（寺名）掃地，禪鑒符讖，青州應記，首山（寺名）綱要，明安宗旨，法華赴齋，德普預祀，長沙猛虎，百丈野狐，汾陽師子，江西馬駒，紫胡獰狗，三聖瞎驢，懶安白牯，佛㠗花奴，南山鱉鼻，東海鯉魚，國師塔樣，資福襪模，鹽官索扇，仰嶠呈珠，長慶淘金，伏牛下書，惠然透網，希運捋鬚，傳明散眾，慈受棄徒，三峰玉管，大哥金鋤，德山行棒，臨

【English Translation】 English version Shugu Mountain (place name) sounds and sights, Yuanyou (1086-1094) reply, Liumen (person name) resigns and comes, Huating (place name) hides, Yunmen (sect) hears Ebei Chan (person name), cooking bull's triangle, shouting thief Baoning (temple name), slapping mouth Hongying (person name), digging knee respectful words, non-ash profound words, Shangshi full number, Yinshan beautiful name, Tiebi Longya (person name), Chan version Changqing (temple name), cattail cushion Panshan (place name), meat case clam, table plate Baling (place name), silver bowl Yunyan (temple name), treasure crown Jingmen (place name), calf nose Shushan (place name), cloth sheet banana (plant), staff Zifu (temple name), flagpole Luqing (person name), red amaranth Huiling (person name), peony Nanquan (temple name), moon watching Baofu (temple name), mountain tour Baolin (temple name), sneering Shaoyang (place name), hot scolding Qianfeng (place name), all the way Doushuai (temple name), three passes Guquan (place name), chasing encounter Yuanzhao (temple name), playing Duan Zhigong (person name), difficult to trace back Sixth Ancestor (person name), difficult to shape Zhangjing (temple name), dialing empty Yunmen (sect), drawing Gu Wuben (person name), praising strange Da Chan (temple name), shouting enlightenment Yicun (person name), returning hermitage old Guan (person name), closing door Shangzuo (person name), watching fish Shibo (person name), seeing rabbit Mingjiao (temple name), ginger apricot Mazu (person name), salt vinegar Zhulin (temple name), hemp shoes Muping (person name), straw sandals Dizang (person name), farming Lantzan (person name), stewing taro Tiangai (temple name), bathroom attendant, patrolling shop Lao Shen (person name), four doors Shibei (person name), three sentences Yancong (person name), not understanding Fada (person name), not going Daowu (temple name), dancing tablet Mimo (person name), holding fork Yunyan (temple name), touching pillow Nanquan (temple name), pointing flower Caoshan (temple name), white wine Zhenji (temple name), clear tea Xuanquan (temple name), soap pod Dongshan (temple name), ramie Youchan (person name), picking persimmon Congzhan (person name), degree melon guide, golden lock elephant bone, iron shackles Zuxin (person name), scolding dog Lingyou (person name), feeding crow Yuangui (person name), releasing precepts stove falling, turning evil Xuansha (person name), pointing tiger Guizong (temple name), beheading snake Gude (person name), fire copying Lingshu (temple name), windmill Volume (one thousand nine hundred and twenty rules one hundred and ninety-two people), Nengren (Buddha's title) double lotus position, Kui Mo (person name) double shoes, Lu Neng (person name) selling firewood, Lan Rong (person name) carrying rice, Huangbo (person name) sticking out tongue, Danxia (person name) covering ears, Longya (person name) practicing boxing, Jizhi (person name) raising finger, Tiba (person name) red flag, Xuansha (person name) white paper, Maoyuan (person name) covering nose, Shishuang (temple name) biting teeth, Fenyang (place name) six people, Dongshan (temple name) three sons, Zhaoqing (temple name) boiling tea, Yunyan (temple name) sweeping the floor, Chan Jian talisman, Qingzhou should remember, Shoushan (temple name) outline, Mingan purpose, Fahua attending fast, Depu participating in sacrifice, Changsha fierce tiger, Baizhang wild fox, Fenyang lion, Jiangxi colt, Zihu fierce dog, Sansheng blind donkey, Lan'an white cow, Buddha flower slave, Nanshan turtle nose, East Sea carp, national teacher pagoda style, Zifu sock model, Yanguan asking for fan, Yangqiao presenting pearl, Changqing panning for gold, Funiu writing a letter, Huiran passing through the net, Xiyun stroking beard, Chuanming dispersing crowd, Cisou abandoning disciples, Sanfeng jade flute, eldest brother golden hoe, Deshan wielding stick, Lin

濟下喝趙州布衫普化直裰佛日茶籃道者酒榼香林一燈賢女三物石頭碌磚雲門屎橛二僧捲簾三老玩月惠滿二針古德三襪演師禮字行者睡佛東坡解帶裴休納笏舜老民衣芙蓉束髮思大吞佛大士講經老盧幡動僧伽鈴鳴麻谷振錫普化搖鈴隱山晦跡洞山除名盧陵米價偃溪水聲大士側坐道者橫行智巖懸囊惠忠掛鐺佛日豆爆典座蟲生惠可了了瑞巖惺惺慈道罐破文悅盆傾宮人千眾惠安單丁清涼十愿達磨四行長髭功德黃梅佛性善財採藥大慈識病馬祖展足大覺引頸靈祐踢瓶寂子撲鏡悟本钁頭烏臼𣏐柄良禪破關女子出定曇照叫苦亡僧索命大容林蟬古德爛杏翠巖把梢風穴據令石鞏趁鹿南泉斬貓祇林揮劍藥嶠抽刀實際頂笠惠圓腰包上座鼻孔翠巖眉毛杉山拈尺義存斫槽座主鬼窟夾嶺鳳巢泐潭苦瓜香林甜桃義玄拄钁惠寂插鍬靈源真告玄泰山謠紹銑設館福國戕橋六祖負金神光償債洛浦投師沙彌求戒蔣山三障華藏四礙鎮州蘿蔔普化生菜永嘉一宿云蓋半載王岳四玄溈仰三昧桐峰虎聲投子牛在鏡清失利趙州下載歸宗插標興化擲柺清豁歸山性空沒海黃龍三關浮山九帶青州正座普明不拜仁儉短偈永嘉長歌老龐及第慶諸登科陳操驗僧真際勘婆道士背坐疏山倒屙義存漆桶師備飯籮安國折箸鹿門破鍋云巖出糞寂子擔禾雲門花欄陸亙瓶鵝石室蹈碓天目撞羅雪竇按劍韶山亞戈古

【現代漢語翻譯】現代漢語譯本濟下喝：濟下（地名）的棒喝。趙州布衫：趙州（禪師名）的粗布僧衣。普化直裰：普化（禪師名）穿著的僧衣。佛日茶籃：佛日（禪師名）使用的茶籃。道者酒榼：道士裝酒的器具。香林一燈：香林（禪師名）點燃的一盞燈。賢女三物：賢女供養的三件物品。石頭碌磚：石頭（禪師名）的磨盤和磚頭。雲門屎橛：雲門（禪師名）說的擦屁股的木棒。二僧捲簾：兩個僧人捲起簾子。三老玩月：三個老人在賞月。惠滿二針：惠滿（禪師名）使用的兩根針。古德三襪：古代高僧穿的三隻襪子。演師禮字：演師（禪師名）禮拜文字。行者睡佛：行者（修行人）睡著的佛像。東坡解帶：東坡（蘇軾）解開腰帶。裴休納笏：裴休（唐朝宰相）進獻笏板。舜老民衣：舜老（禪師名）穿著百姓的衣服。芙蓉束髮：芙蓉（禪師名）束起頭髮。思大吞佛：思大（禪師名）吞下佛像。大士講經：大士（菩薩）在講解佛經。老盧幡動：老盧（六祖慧能）說不是風動，也不是幡動，是心在動。僧伽鈴鳴：僧伽（禪師名）的鈴鐺在鳴響。麻谷振錫：麻谷（禪師名）搖動錫杖。普化搖鈴：普化（禪師名）搖動鈴鐺。隱山晦跡：隱山（禪師名）隱藏軌跡。洞山除名：洞山（禪師名）被除去名字。盧陵米價：盧陵（地名）的米價。偃溪水聲：偃溪（地名）的水聲。大士側坐：大士（菩薩）側身坐著。道者橫行：道士橫著行走。智巖懸囊：智巖（禪師名）懸掛布袋。惠忠掛鐺：惠忠（禪師名）掛著鐺。佛日豆爆：佛日（禪師名）炒豆子。典座蟲生：典座（寺院職務）管理的食物生蟲。惠可了了：惠可（禪師名）非常明白。瑞巖惺惺：瑞巖（禪師名）非常清醒。慈道罐破：慈道（禪師名）的罐子破了。文悅盆傾：文悅（禪師名）的盆子傾倒了。宮人千眾：宮女成千上萬。惠安單丁：惠安（地名）只有一個男子。清涼十愿：清涼（清涼國師）的十個願望。達磨四行：達磨（菩提達摩）的四種修行方法。長髭功德：長著鬍鬚的功德。黃梅佛性：黃梅（禪宗道場）的佛性。善財採藥：善財童子採藥。大慈識病：大慈（禪師名）能識別疾病。馬祖展足：馬祖（禪師名）伸展雙足。大覺引頸：大覺（禪師名）伸長脖子。靈祐踢瓶：靈祐（禪師名）踢瓶子。寂子撲鏡：寂子（禪師名）打破鏡子。悟本钁頭：悟本（禪師名）的鋤頭。烏臼𣏐柄：烏臼樹做的鋤頭把柄。良禪破關：良禪（禪師名）突破關隘。女子出定：女子從禪定中出來。曇照叫苦：曇照（禪師名）叫苦。亡僧索命：死去的僧人索命。大容林蟬：大容（地名）的蟬。古德爛杏：古代高僧腐爛的杏子。翠巖把梢：翠巖（禪師名）拿著船梢。風穴據令：風穴（禪師名）拿著令牌。石鞏趁鹿：石鞏（禪師名）追趕鹿。南泉斬貓：南泉（禪師名）斬殺貓。祇林揮劍：祇林（地名）揮舞劍。藥嶠抽刀：藥嶠（禪師名）抽出刀。實際頂笠：實際（禪師名）頭頂斗笠。惠圓腰包：惠圓（禪師名）的腰包。上座鼻孔：上座（寺院職務）的鼻孔。翠巖眉毛：翠巖（禪師名）的眉毛。杉山拈尺：杉山（禪師名）拿起尺子。義存斫槽：義存（禪師名）砍木槽。座主鬼窟：座主（講經僧）的鬼窟。夾嶺鳳巢：夾嶺（地名）的鳳凰窩。泐潭苦瓜：泐潭（地名）的苦瓜。香林甜桃：香林（地名）的甜桃。義玄拄钁：義玄（禪師名，臨濟義玄）拄著鋤頭。惠寂插鍬：惠寂（禪師名）插著鍬。靈源真告：靈源（禪師名）真實地告知。玄泰山謠：玄泰（禪師名）唱泰山歌謠。紹銑設館：紹銑（禪師名）設立館舍。福國戕橋：福國（寺廟名）破壞橋樑。六祖負金：六祖（慧能）揹著金子。神光償債：神光（慧可）償還債務。洛浦投師：洛浦（地名）拜師學藝。沙彌求戒：沙彌（小和尚）請求受戒。蔣山三障：蔣山（地名）的三種障礙。華藏四礙：華藏世界（佛教宇宙觀）的四種阻礙。鎮州蘿蔔：鎮州（地名）的蘿蔔。普化生菜：普化（禪師名）的生菜。永嘉一宿：永嘉（禪師名，永嘉玄覺）住了一夜。云蓋半載：云蓋山（地名）住了半年。王岳四玄：王岳（禪師名）的四種玄妙。溈仰三昧：溈仰宗（禪宗宗派）的三昧。桐峰虎聲：桐峰（地名）的老虎叫聲。投子牛在：投子（禪師名）的牛還在。鏡清失利：鏡清（禪師名）失去了利益。趙州下載：趙州（禪師名）正在裝載。歸宗插標：歸宗（禪師名）插上標記。興化擲柺：興化（禪師名）扔掉枴杖。清豁歸山：清豁（禪師名）回到山裡。性空沒海：性空（禪師名）沉沒在海里。黃龍三關：黃龍宗（禪宗宗派）的三關。浮山九帶：浮山（禪師名）的九條帶子。青州正座：青州（地名）的正式座位。普明不拜：普明（禪師名）不禮拜。仁儉短偈：仁儉（禪師名）的短偈。永嘉長歌：永嘉（禪師名）的長歌。老龐及第：老龐（龐蘊居士）考中進士。慶諸登科：慶諸（禪師名）考中科舉。陳操驗僧：陳操（人名）考驗僧人。真際勘婆：真際（禪師名，臨濟義玄）勘驗老婦。道士背坐：道士背對著坐。疏山倒屙：疏山（禪師名）倒著排泄。義存漆桶：義存（禪師名）的漆桶。師備飯籮：師備（禪師名）的飯籮。安國折箸：安國（寺廟名）折斷筷子。鹿門破鍋：鹿門（地名）打破鍋。云巖出糞：云巖（禪師名）清理糞便。寂子擔禾：寂子（禪師名）挑著稻禾。雲門花欄：雲門（禪師名）的花欄。陸亙瓶鵝：陸亙（人名）的瓶子和鵝。石室蹈碓：石室（地名）踩著石碓。天目撞羅：天目山（地名）撞擊鑼。雪竇按劍：雪竇（禪師名）按著劍。韶山亞戈：韶山（地名）的亞戈峰。古

English version Ji Xia's shout: A shout from Ji Xia (place name). Zhao Zhou's cotton robe: The coarse cotton robe of Zhao Zhou (Zen master). Puhua's straight duō: The monk's robe worn by Puhua (Zen master). Fori's tea basket: The tea basket used by Fori (Zen master). Daoist's wine flask: A Daoist's container for holding wine. Xianglin's single lamp: A single lamp lit by Xianglin (Zen master). Virtuous woman's three offerings: Three items offered by a virtuous woman. Stone millstone and brick: Stone (Zen master)'s millstone and brick. Yunmen's shit stick: The stick for wiping buttocks mentioned by Yunmen (Zen master). Two monks rolling up the curtain: Two monks rolling up a curtain. Three elders admiring the moon: Three old men admiring the moon. Huiman's two needles: The two needles used by Huiman (Zen master). Ancient worthy's three socks: Three socks worn by an ancient eminent monk. Yanshi's bowing to characters: Yanshi (Zen master) bowing to written words. Practitioner sleeping Buddha: A sleeping Buddha statue for a practitioner (spiritual seeker). Dongpo loosening his belt: Dongpo (Su Shi) loosening his belt. Pei Xiu presenting his tablet: Pei Xiu (Tang Dynasty chancellor) presenting his official tablet. Shunlao's commoner's clothes: Shunlao (Zen master) wearing common people's clothing. Furong binding his hair: Furong (Zen master) binding his hair. Sida swallowing the Buddha: Sida (Zen master) swallowing a Buddha image. Bodhisattva lecturing on scriptures: A Bodhisattva lecturing on Buddhist scriptures. Old Lu's banner moving: Old Lu (Sixth Patriarch Huineng) saying it's not the wind or the banner moving, but the mind. Sangha's bell ringing: Sangha (Zen master)'s bell ringing. Magu shaking his staff: Magu (Zen master) shaking his staff. Puhua ringing his bell: Puhua (Zen master) ringing his bell. Yinshan concealing his tracks: Yinshan (Zen master) concealing his whereabouts. Dongshan removing his name: Dongshan (Zen master) having his name removed. Luling's rice price: The price of rice in Luling (place name). Yanxi's water sound: The sound of water in Yanxi (place name). Bodhisattva sitting sideways: A Bodhisattva sitting sideways. Daoist walking horizontally: A Daoist walking horizontally. Zhiyan hanging a bag: Zhiyan (Zen master) hanging a cloth bag. Huizhong hanging a pot: Huizhong (Zen master) hanging a pot. Fori's bean popping: Fori (Zen master) popping beans. Steward's worms: Worms appearing in the food managed by the steward (temple position). Huike understanding clearly: Huike (Zen master) understanding very clearly. Ruiyan being alert: Ruiyan (Zen master) being very alert. Cidao's jar breaking: Cidao (Zen master)'s jar breaking. Wenyue's basin tipping: Wenyue (Zen master)'s basin tipping over. Thousands of palace women: Thousands upon thousands of palace women. Huian's single male: Huian (place name) having only one man. Qingliang's ten vows: Qingliang (National Teacher Qingliang)'s ten vows. Bodhidharma's four practices: The four practices of Bodhidharma. Long beard's merit: The merit of having a long beard. Huangmei's Buddha-nature: The Buddha-nature of Huangmei (Zen Buddhist center). Sudhana collecting herbs: Sudhana collecting herbs. Daci recognizing illness: Daci (Zen master) being able to recognize illnesses. Mazu stretching his legs: Mazu (Zen master) stretching his legs. Dajue extending his neck: Dajue (Zen master) extending his neck. Lingyou kicking the bottle: Lingyou (Zen master) kicking a bottle. Jizi smashing the mirror: Jizi (Zen master) smashing a mirror. Wuben's hoe: Wuben (Zen master)'s hoe. Sapium sebiferum hoe handle: A hoe handle made of Sapium sebiferum wood. Liangchan breaking through the barrier: Liangchan (Zen master) breaking through a barrier. Woman emerging from samadhi: A woman emerging from meditation. Tanzhao crying out in pain: Tanzhao (Zen master) crying out in pain. Dead monk demanding life: A dead monk demanding a life. Darong's cicadas: The cicadas of Darong (place name). Ancient worthy's rotten apricot: An ancient eminent monk's rotten apricot. Cuiyan holding the rudder: Cuiyan (Zen master) holding the rudder of a boat. Fengxue holding the command: Fengxue (Zen master) holding a command token. Shigong chasing a deer: Shigong (Zen master) chasing a deer. Nanquan killing a cat: Nanquan (Zen master) killing a cat. Jilin brandishing a sword: Jilin (place name) brandishing a sword. Yaoqiao drawing a knife: Yaoqiao (Zen master) drawing a knife. Shiji wearing a bamboo hat: Shiji (Zen master) wearing a bamboo hat. Huiyuan's money belt: Huiyuan (Zen master)'s money belt. Senior monk's nostrils: The nostrils of a senior monk (temple position). Cuiyan's eyebrows: Cuiyan (Zen master)'s eyebrows. Shanshan picking up a ruler: Shanshan (Zen master) picking up a ruler. Yicun chopping a trough: Yicun (Zen master) chopping a wooden trough. Abbot's demon cave: The demon cave of the abbot (lecturing monk). Jialing's phoenix nest: The phoenix nest of Jialing (place name). Letan's bitter melon: The bitter melon of Letan (place name). Xianglin's sweet peach: The sweet peach of Xianglin (place name). Yixuan holding a hoe: Yixuan (Zen master, Linji Yixuan) holding a hoe. Huiji planting a spade: Huiji (Zen master) planting a spade. Lingyuan truly informing: Lingyuan (Zen master) truthfully informing. Xuantai's Mount Tai song: Xuantai (Zen master) singing a song about Mount Tai. Shaoxian establishing a hall: Shaoxian (Zen master) establishing a hall. Fuguo destroying a bridge: Fuguo (temple name) destroying a bridge. Sixth Patriarch carrying gold: The Sixth Patriarch (Huineng) carrying gold. Shenguang repaying a debt: Shenguang (Huike) repaying a debt. Luopu seeking a teacher: Luopu (place name) seeking a teacher. Shami requesting precepts: A Shami (novice monk) requesting to receive precepts. Jiangshan's three obstacles: The three obstacles of Jiangshan (place name). Huazang's four hindrances: The four hindrances of the Huazang world (Buddhist cosmology). Zhenzhou's radish: The radish of Zhenzhou (place name). Puhua's raw vegetables: Puhua (Zen master)'s raw vegetables. Yongjia's one night: Yongjia (Zen master, Yongjia Xuanjue) staying for one night. Clouds covering for half a year: Staying on Yun Gai Mountain (place name) for half a year. Wangyue's four mysteries: The four mysteries of Wangyue (Zen master). Weiyang samadhi: The samadhi of the Weiyang school (Zen school). Tongfeng's tiger sound: The sound of a tiger in Tongfeng (place name). Touzi's ox still there: Touzi (Zen master)'s ox is still there. Jingqing losing benefit: Jingqing (Zen master) losing benefit. Zhao Zhou loading: Zhao Zhou (Zen master) is loading. Guizong planting a sign: Guizong (Zen master) planting a sign. Xinghua throwing away his crutch: Xinghua (Zen master) throwing away his crutch. Qinghuo returning to the mountain: Qinghuo (Zen master) returning to the mountain. Xingkong disappearing into the sea: Xingkong (Zen master) disappearing into the sea. Huanglong's three barriers: The three barriers of the Huanglong school (Zen school). Fushan's nine belts: Fushan (Zen master)'s nine belts. Qingzhou's proper seat: The proper seat of Qingzhou (place name). Puming not bowing: Puming (Zen master) not bowing. Renjian's short verse: Renjian (Zen master)'s short verse. Yongjia's long song: Yongjia (Zen master)'s long song. Old Pang passing the exam: Old Pang (Layman Pang Yun) passing the imperial examination. Qingzhu passing the exam: Qingzhu (Zen master) passing the imperial examination. Chen Cao testing monks: Chen Cao (person's name) testing monks. Zhenji examining an old woman: Zhenji (Zen master, Linji Yixuan) examining an old woman. Daoist sitting with his back turned: A Daoist sitting with his back turned. Shushan defecating upside down: Shushan (Zen master) defecating upside down. Yicun's lacquer bucket: Yicun (Zen master)'s lacquer bucket. Shibei's rice basket: Shibei (Zen master)'s rice basket. Anguo breaking chopsticks: Anguo (temple name) breaking chopsticks. Lumen breaking a pot: Lumen (place name) breaking a pot. Yunyan removing excrement: Yunyan (Zen master) removing excrement. Jizi carrying rice stalks: Jizi (Zen master) carrying rice stalks. Yunmen's flower fence: Yunmen (Zen master)'s flower fence. Lu Geng's bottle and goose: Lu Geng (person's name)'s bottle and goose. Shishi treading a mortar: Shishi (place name) treading a stone mortar. Tianmu striking a gong: Tianmu Mountain (place name) striking a gong. Xuedou pressing a sword: Xuedou (Zen master) pressing a sword. Shaoshan's Yage Peak: The Yage Peak of Shaoshan (place name). Ancient

【English Translation】 English version Ji Xia's shout: A shout from Ji Xia (place name). Zhao Zhou's cotton robe: The coarse cotton robe of Zhao Zhou (Zen master). Puhua's straight duō: The monk's robe worn by Puhua (Zen master). Fori's tea basket: The tea basket used by Fori (Zen master). Daoist's wine flask: A Daoist's container for holding wine. Xianglin's single lamp: A single lamp lit by Xianglin (Zen master). Virtuous woman's three offerings: Three items offered by a virtuous woman. Stone millstone and brick: Stone (Zen master)'s millstone and brick. Yunmen's shit stick: The stick for wiping buttocks mentioned by Yunmen (Zen master). Two monks rolling up the curtain: Two monks rolling up a curtain. Three elders admiring the moon: Three old men admiring the moon. Huiman's two needles: The two needles used by Huiman (Zen master). Ancient worthy's three socks: Three socks worn by an ancient eminent monk. Yanshi's bowing to characters: Yanshi (Zen master) bowing to written words. Practitioner sleeping Buddha: A sleeping Buddha statue for a practitioner (spiritual seeker). Dongpo loosening his belt: Dongpo (Su Shi) loosening his belt. Pei Xiu presenting his tablet: Pei Xiu (Tang Dynasty chancellor) presenting his official tablet. Shunlao's commoner's clothes: Shunlao (Zen master) wearing common people's clothing. Furong binding his hair: Furong (Zen master) binding his hair. Sida swallowing the Buddha: Sida (Zen master) swallowing a Buddha image. Bodhisattva lecturing on scriptures: A Bodhisattva lecturing on Buddhist scriptures. Old Lu's banner moving: Old Lu (Sixth Patriarch Huineng) saying it's not the wind or the banner moving, but the mind. Sangha's bell ringing: Sangha (Zen master)'s bell ringing. Magu shaking his staff: Magu (Zen master) shaking his staff. Puhua ringing his bell: Puhua (Zen master) ringing his bell. Yinshan concealing his tracks: Yinshan (Zen master) concealing his whereabouts. Dongshan removing his name: Dongshan (Zen master) having his name removed. Luling's rice price: The price of rice in Luling (place name). Yanxi's water sound: The sound of water in Yanxi (place name). Bodhisattva sitting sideways: A Bodhisattva sitting sideways. Daoist walking horizontally: A Daoist walking horizontally. Zhiyan hanging a bag: Zhiyan (Zen master) hanging a cloth bag. Huizhong hanging a pot: Huizhong (Zen master) hanging a pot. Fori's bean popping: Fori (Zen master) popping beans. Steward's worms: Worms appearing in the food managed by the steward (temple position). Huike understanding clearly: Huike (Zen master) understanding very clearly. Ruiyan being alert: Ruiyan (Zen master) being very alert. Cidao's jar breaking: Cidao (Zen master)'s jar breaking. Wenyue's basin tipping: Wenyue (Zen master)'s basin tipping over. Thousands of palace women: Thousands upon thousands of palace women. Huian's single male: Huian (place name) having only one man. Qingliang's ten vows: Qingliang (National Teacher Qingliang)'s ten vows. Bodhidharma's four practices: The four practices of Bodhidharma. Long beard's merit: The merit of having a long beard. Huangmei's Buddha-nature: The Buddha-nature of Huangmei (Zen Buddhist center). Sudhana collecting herbs: Sudhana collecting herbs. Daci recognizing illness: Daci (Zen master) being able to recognize illnesses. Mazu stretching his legs: Mazu (Zen master) stretching his legs. Dajue extending his neck: Dajue (Zen master) extending his neck. Lingyou kicking the bottle: Lingyou (Zen master) kicking a bottle. Jizi smashing the mirror: Jizi (Zen master) smashing a mirror. Wuben's hoe: Wuben (Zen master)'s hoe. Sapium sebiferum hoe handle: A hoe handle made of Sapium sebiferum wood. Liangchan breaking through the barrier: Liangchan (Zen master) breaking through a barrier. Woman emerging from samadhi: A woman emerging from meditation. Tanzhao crying out in pain: Tanzhao (Zen master) crying out in pain. Dead monk demanding life: A dead monk demanding a life. Darong's cicadas: The cicadas of Darong (place name). Ancient worthy's rotten apricot: An ancient eminent monk's rotten apricot. Cuiyan holding the rudder: Cuiyan (Zen master) holding the rudder of a boat. Fengxue holding the command: Fengxue (Zen master) holding a command token. Shigong chasing a deer: Shigong (Zen master) chasing a deer. Nanquan killing a cat: Nanquan (Zen master) killing a cat. Jilin brandishing a sword: Jilin (place name) brandishing a sword. Yaoqiao drawing a knife: Yaoqiao (Zen master) drawing a knife. Shiji wearing a bamboo hat: Shiji (Zen master) wearing a bamboo hat. Huiyuan's money belt: Huiyuan (Zen master)'s money belt. Senior monk's nostrils: The nostrils of a senior monk (temple position). Cuiyan's eyebrows: Cuiyan (Zen master)'s eyebrows. Shanshan picking up a ruler: Shanshan (Zen master) picking up a ruler. Yicun chopping a trough: Yicun (Zen master) chopping a wooden trough. Abbot's demon cave: The demon cave of the abbot (lecturing monk). Jialing's phoenix nest: The phoenix nest of Jialing (place name). Letan's bitter melon: The bitter melon of Letan (place name). Xianglin's sweet peach: The sweet peach of Xianglin (place name). Yixuan holding a hoe: Yixuan (Zen master, Linji Yixuan) holding a hoe. Huiji planting a spade: Huiji (Zen master) planting a spade. Lingyuan truly informing: Lingyuan (Zen master) truthfully informing. Xuantai's Mount Tai song: Xuantai (Zen master) singing a song about Mount Tai. Shaoxian establishing a hall: Shaoxian (Zen master) establishing a hall. Fuguo destroying a bridge: Fuguo (temple name) destroying a bridge. Sixth Patriarch carrying gold: The Sixth Patriarch (Huineng) carrying gold. Shenguang repaying a debt: Shenguang (Huike) repaying a debt. Luopu seeking a teacher: Luopu (place name) seeking a teacher. Shami requesting precepts: A Shami (novice monk) requesting to receive precepts. Jiangshan's three obstacles: The three obstacles of Jiangshan (place name). Huazang's four hindrances: The four hindrances of the Huazang world (Buddhist cosmology). Zhenzhou's radish: The radish of Zhenzhou (place name). Puhua's raw vegetables: Puhua (Zen master)'s raw vegetables. Yongjia's one night: Yongjia (Zen master, Yongjia Xuanjue) staying for one night. Clouds covering for half a year: Staying on Yun Gai Mountain (place name) for half a year. Wangyue's four mysteries: The four mysteries of Wangyue (Zen master). Weiyang samadhi: The samadhi of the Weiyang school (Zen school). Tongfeng's tiger sound: The sound of a tiger in Tongfeng (place name). Touzi's ox still there: Touzi (Zen master)'s ox is still there. Jingqing losing benefit: Jingqing (Zen master) losing benefit. Zhao Zhou loading: Zhao Zhou (Zen master) is loading. Guizong planting a sign: Guizong (Zen master) planting a sign. Xinghua throwing away his crutch: Xinghua (Zen master) throwing away his crutch. Qinghuo returning to the mountain: Qinghuo (Zen master) returning to the mountain. Xingkong disappearing into the sea: Xingkong (Zen master) disappearing into the sea. Huanglong's three barriers: The three barriers of the Huanglong school (Zen school). Fushan's nine belts: Fushan (Zen master)'s nine belts. Qingzhou's proper seat: The proper seat of Qingzhou (place name). Puming not bowing: Puming (Zen master) not bowing. Renjian's short verse: Renjian (Zen master)'s short verse. Yongjia's long song: Yongjia (Zen master)'s long song. Old Pang passing the exam: Old Pang (Layman Pang Yun) passing the imperial examination. Qingzhu passing the exam: Qingzhu (Zen master) passing the imperial examination. Chen Cao testing monks: Chen Cao (person's name) testing monks. Zhenji examining an old woman: Zhenji (Zen master, Linji Yixuan) examining an old woman. Daoist sitting with his back turned: A Daoist sitting with his back turned. Shushan defecating upside down: Shushan (Zen master) defecating upside down. Yicun's lacquer bucket: Yicun (Zen master)'s lacquer bucket. Shibei's rice basket: Shibei (Zen master)'s rice basket. Anguo breaking chopsticks: Anguo (temple name) breaking chopsticks. Lumen breaking a pot: Lumen (place name) breaking a pot. Yunyan removing excrement: Yunyan (Zen master) removing excrement. Jizi carrying rice stalks: Jizi (Zen master) carrying rice stalks. Yunmen's flower fence: Yunmen (Zen master)'s flower fence. Lu Geng's bottle and goose: Lu Geng (person's name)'s bottle and goose. Shishi treading a mortar: Shishi (place name) treading a stone mortar. Tianmu striking a gong: Tianmu Mountain (place name) striking a gong. Xuedou pressing a sword: Xuedou (Zen master) pressing a sword. Shaoshan's Yage Peak: The Yage Peak of Shaoshan (place name). Ancient

靈揩背從諗洗腳青林死蛇泐潭活雀玄沙三病天平兩錯滏水蓮池趙州略彴太陽錢財清平杓索白犬銜書青猿洗缽飲光坐禪布袋落魄推倒回頭趯翻不託道者休休塔主莫莫太守病痊君王臂落次公點眼駙馬索藥

卷下(千八百四十則一百七十六人)隱峰倒化領眾坐亡歸宗拽杖普化踢床雪峰過嶺洛浦還鄉法遠繡毬文䆳香囊鵝湖比較佛日抑揚崇壽登子守芝石幢羅山麨飯白雲蒿湯慈明詐病法華佯狂方會雪屋倚遇煙房平終虎嚙僧被蛇傷古紹雲門青續大陽多羅轉經俱胝誦咒神會義解石頭真吼惟儼不為從諗仍舊老讓開胸道符縮手豐干饒舌憩鶴多口云岳殘羹泐潭酸酒谷泉巴鼻真歇箸徒惠可斷臂神觀安頭王老水牯中邑獼猴茱萸釘橛象骨輥毬龍潭送餅投子沽油嚴陽飼虎惠藏牧牛宣鑒出浴師鼐登樓云庵奪席浮照隨舟國師三喚趙州一掏大隋蓋龜百丈野鴨曹嶠靈衣疏山壽塔百會不會法達不達楊岐八棒臨濟四喝匾頭被罵水潦遭踏死心下火自禪掛塔天然口啞大耳心通文益書字曉聰栽松禾山義虎瑞巖臥龍翠巖唾地寶壽釘空一城人瞎三日耳聾東山馂饀楊岐栗蓬惠南主法居訥扶宗洪濟師子遼陽大蟲趙州掬水百丈夾火金峰行餅布袋拈果中邑鳴㖿青山骨剉明招目眇雲門腳跛四處謾人三翻㦬懡韶陽九九文殊三三金牛飯桶靈照菜籃丹霞爇佛婆子焚庵云蓋論議德山小參芙蓉妙

【現代漢語翻譯】靈揩（人名，不詳）背從諗（趙州從諗禪師）洗腳，青林（人名，不詳）死蛇，泐潭（地名，位於江西）活雀，玄沙（地名，位於福建）三病，天平（地名，位於河南汝南）兩錯，滏水（河流名，位於河北）蓮池，趙州（地名，位於河北趙縣）略彴，太陽（人名，太陽警玄禪師）錢財，清平（地名，不詳）杓索，白犬銜書，青猿洗缽，飲光（人名，迦葉佛）坐禪，布袋（人名，契此和尚）落魄，推倒回頭，趯翻不託，道者休休，塔主莫莫，太守病痊，君王臂落，次公（人名，不詳）點眼，駙馬索藥。

卷下(千八百四十則一百七十六人) 隱峰（人名，不詳）倒化，領眾坐亡，歸宗（地名，位於江西）拽杖，普化（人名，普化禪師）踢床，雪峰（地名，位於福建）過嶺，洛浦（地名，位於河南）還鄉，法遠（人名，不詳）繡毬，文䆳（人名，不詳）香囊，鵝湖（地名，位於江西）比較，佛日（人名，不詳）抑揚，崇壽（地名，位於江蘇）登子，守芝（人名，不詳）石幢，羅山（地名，位於河南）麨飯，白雲（地名，不詳）蒿湯，慈明（人名，慈明楚圓禪師）詐病，法華（地名，位於浙江）佯狂，方會（人名，不詳）雪屋，倚遇（人名，不詳）煙房，平終（人名，不詳）虎嚙，僧被蛇傷，古紹（人名，不詳）雲門（地名，位於廣東韶關），青續（人名，不詳）大陽（地名，位於江西），多羅（人名，不詳）轉經，俱胝（人名，俱胝禪師）誦咒，神會（人名，神會禪師）義解，石頭（人名，石頭希遷禪師）真吼，惟儼（人名，藥山惟儼禪師）不為，從諗（人名，趙州從諗禪師）仍舊，老讓（人名，南嶽懷讓禪師）開胸，道符（人名，不詳）縮手，豐干（人名，豐干禪師）饒舌，憩鶴（地名，不詳）多口，云岳（地名，不詳）殘羹，泐潭（地名，位於江西）酸酒，谷泉（地名，不詳）巴鼻，真歇（人名，真歇清了禪師）箸徒，惠可（人名，慧可禪師）斷臂，神觀（人名，不詳）安頭，王老（人名，不詳）水牯，中邑（地名，不詳）獼猴，茱萸（植物名）釘橛，像骨輥毬，龍潭（地名，位於湖北）送餅，投子（地名，位於安徽）沽油，嚴陽（人名，嚴陽尊者）飼虎，惠藏（人名，不詳）牧牛，宣鑒（人名，雪峰義存禪師）出浴，師鼐（人名，不詳）登樓，云庵（地名，不詳）奪席，浮照（人名，不詳）隨舟，國師（人名，慧忠國師）三喚，趙州（人名，趙州從諗禪師）一掏，大隋（隋文帝年號，581-604）蓋龜，百丈（人名，百丈懷海禪師）野鴨，曹嶠（人名，不詳）靈衣，疏山（地名，位於四川）壽塔，百會（人名，不詳）不會，法達（人名，不詳）不達，楊岐（地名，位於江西萍鄉）八棒，臨濟（人名，臨濟義玄禪師）四喝，匾頭（人名，不詳）被罵，水潦（地名，不詳）遭踏，死心（人名，死心悟新禪師）下火，自禪（人名，不詳）掛塔，天然（人名，天然禪師）口啞，大耳（人名，不詳）心通，文益（人名，法眼文益禪師）書字，曉聰（人名，不詳）栽松，禾山（地名，不詳）義虎，瑞巖（地名，位於浙江）臥龍，翠巖（地名，位於江西）唾地，寶壽（地名，位於湖北）釘空，一城人瞎，三日耳聾，東山（地名，位於湖北黃梅）馂饀，楊岐（地名，位於江西萍鄉）栗蓬，惠南（人名，不詳）主法，居訥（人名，不詳）扶宗，洪濟（人名，不詳）師子，遼陽（地名，位於遼寧）大蟲，趙州（人名，趙州從諗禪師）掬水，百丈（人名，百丈懷海禪師）夾火，金峰（地名，位於福建）行餅，布袋（人名，契此和尚）拈果，中邑（地名，不詳）鳴㖿，青山（地名，位於江西）骨剉，明招（地名，位於浙江）目眇，雲門（地名，位於廣東韶關）腳跛，四處謾人，三翻㦬懡，韶陽（地名，位於湖南）九九，文殊（菩薩名）三三，金牛（地名，位於四川）飯桶，靈照（人名，不詳）菜籃，丹霞（人名，丹霞天然禪師）爇佛，婆子焚庵，云蓋（地名，不詳）論議，德山（人名，德山宣鑒禪師）小參，芙蓉（人名，芙蓉道楷禪師）妙。

【English Translation】 Lingxie (person's name, unknown) washing Zhaozhou Congshen's (Zen Master Zhaozhou Congshen) feet, Qinglin (person's name, unknown) dead snake, Letan (place name, located in Jiangxi) live sparrow, Xuansha (place name, located in Fujian) three illnesses, Tianping (place name, located in Runan, Henan) two mistakes, Fushui (river name, located in Hebei) lotus pond, Zhaozhou (place name, located in Zhao County, Hebei) slight bridge, Taiyang (person's name, Zen Master Taiyang Jingxuan) money, Qingping (place name, unknown) ladle rope, white dog carrying a letter, green monkey washing a bowl, Yinguang (person's name, Kashyapa Buddha) sitting in meditation, Budai (person's name, Monk Qici) dissolute, pushing down and turning back, kicking over without support, Taoist rest, Pagoda master silent, Prefect's illness cured, King's arm falls off, Cigong (person's name, unknown) dotting eyes, Son-in-law demanding medicine.

Volume Down (One thousand eight hundred and forty cases, one hundred and seventy-six people) Yinfeng (person's name, unknown) inverted transformation, leading the assembly to sit and die, Guizong (place name, located in Jiangxi) dragging a staff, Puhua (person's name, Zen Master Puhua) kicking the bed, Xuefeng (place name, located in Fujian) crossing the ridge, Luopu (place name, located in Henan) returning home, Fayuan (person's name, unknown) embroidered ball, Wenchan (person's name, unknown) sachet, Ehu (place name, located in Jiangxi) comparison, Foritsu (person's name, unknown) ups and downs, Chongshou (place name, located in Jiangsu) Dengzi, Shouzhu (person's name, unknown) stone pillar, Luoshan (place name, located in Henan) fried rice, Baiyun (place name, unknown) wormwood soup, Ciming (person's name, Zen Master Ciming Chuyuan) feigning illness, Fahua (place name, located in Zhejiang) pretending to be crazy, Fanghui (person's name, unknown) snow house, Yiyu (person's name, unknown) smoke room, Pingzhong (person's name, unknown) tiger bite, monk bitten by a snake, Gushao (person's name, unknown) Yunmen (place name, located in Shaoguan, Guangdong), Qingxu (person's name, unknown) Dayang (place name, located in Jiangxi), Duoluo (person's name, unknown) turning the sutra, Jizhi (person's name, Zen Master Jizhi) chanting mantras, Shenhui (person's name, Zen Master Shenhui) interpreting meanings, Shitou (person's name, Zen Master Shitou Xiqian) true roar, Weiyan (person's name, Zen Master Yaoshan Weiyan) not doing, Congshen (person's name, Zen Master Zhaozhou Congshen) as before, Lao Rang (person's name, Zen Master Nanyue Huairang) opening the chest, Daofu (person's name, unknown) shrinking hands, Fenggan (person's name, Zen Master Fenggan) garrulous, Qihe (place name, unknown) talkative, Yunyue (place name, unknown) leftover soup, Letan (place name, located in Jiangxi) sour wine, Guquan (place name, unknown) Baba, Zhenxie (person's name, Zen Master Zhenxie Qingliao) chopstick disciple, Huike (person's name, Zen Master Huike) cutting off his arm, Shenguan (person's name, unknown) placing the head, Wang Lao (person's name, unknown) water buffalo, Zhongyi (place name, unknown) monkey, Chinese redbud nailing a stake, elephant bone rolling ball, Longtan (place name, located in Hubei) sending cakes, Touzi (place name, located in Anhui) selling oil, Yanyang (person's name, Venerable Yanyang) feeding tigers, Huizang (person's name, unknown) herding cattle, Xuanjian (person's name, Zen Master Xuefeng Yicun) coming out of the bath, Shinai (person's name, unknown) ascending the building, Yunan (place name, unknown) seizing the seat, Fuzhao (person's name, unknown) following the boat, National Teacher (person's name, National Teacher Huizhong) calling three times, Zhaozhou (person's name, Zen Master Zhaozhou Congshen) one grab, Great Sui (Sui Dynasty, 581-604) covering turtle, Baizhang (person's name, Zen Master Baizhang Huaihai) wild duck, Cao Qiao (person's name, unknown) spiritual clothes, Shushan (place name, located in Sichuan) longevity pagoda, Baihui (person's name, unknown) not understanding, Fada (person's name, unknown) not reaching, Yangqi (place name, located in Pingxiang, Jiangxi) eight sticks, Linji (person's name, Zen Master Linji Yixuan) four shouts, Biantou (person's name, unknown) being scolded, Shuilao (place name, unknown) being trampled, Sixin (person's name, Zen Master Sixin Wuxin) putting out the fire, Zichan (person's name, unknown) hanging the pagoda, Tianran (person's name, Zen Master Tianran) mute, Daer (person's name, unknown) telepathy, Wenyi (person's name, Zen Master Fayan Wenyi) writing characters, Xiaocong (person's name, unknown) planting pine trees, Heshan (place name, unknown) righteous tiger, Ruiyan (place name, located in Zhejiang) sleeping dragon, Cuiyan (place name, located in Jiangxi) spitting on the ground, Baoshou (place name, located in Hubei) nailing the void, a city of blind people, three days of deafness, Dongshan (place name, located in Huangmei, Hubei) leftovers, Yangqi (place name, located in Pingxiang, Jiangxi) chestnut burr, Huinan (person's name, unknown) presiding over the Dharma, June (person's name, unknown) supporting the lineage, Hongji (person's name, unknown) lion, Liaoyang (place name, located in Liaoning) big worm, Zhaozhou (person's name, Zen Master Zhaozhou Congshen) scooping water, Baizhang (person's name, Zen Master Baizhang Huaihai) clamping fire, Jinfeng (place name, located in Fujian) walking cake, Budai (person's name, Monk Qici) picking fruit, Zhongyi (place name, unknown) crowing, Qingshan (place name, located in Jiangxi) bone crushing, Mingzhao (place name, located in Zhejiang) squinting eyes, Yunmen (place name, located in Shaoguan, Guangdong) lame feet, deceiving people everywhere, three times of confusion, Shaoyang (place name, located in Hunan) ninety-nine, Manjusri (Bodhisattva name) thirty-three, Jinniu (place name, located in Sichuan) rice bucket, Lingzhao (person's name, unknown) vegetable basket, Danxia (person's name, Zen Master Danxia Tianran) burning Buddha, old woman burning the hermitage, Yungai (place name, unknown) arguing, Deshan (person's name, Zen Master Deshan Xuanjian) small participation, Furong (person's name, Zen Master Furong Daokai) wonderful.

唱常察玄談二祖安心洞山見影藥嶺榮枯夾山人境香嚴樹上仰山出井趙州接客價老看病南泉油糍韶陽胡餅德山托缽象骨覆盆婆子眷屬王老兒孫云居送褲道吾得裈九峰頭尾洞山功勛楊岐七事元靜十門老安作用馬祖勞倦鏡清雨聲龐公雪片雪豆靈臺鼓山聖箭鐵面退席克賓出院池陽百門佛陀三勸天然刬草提婆投針藥山長嘯般若狂吟師備果子智勤林檎佛果𠻳口婆子點心蠱毒之鄉荊棘之林本寂滲漏克符料揀佛日骰盆國師水碗祖心背觸道一長短石樓無耳貞溪具眼可真點胸昌禪擔版德山招扇迦葉剎竿佛光錦帳祐國金襕湑終海島亮隱西山大道松妖黃龍赤斑黃牛拒戒師子遇奸石頭路滑五祖機峻明招虎尾老宿鼠糞法演四戒守初三頓成禪一喝太宗十問耽章寶鏡南衙題辭新開雞鴨石門鉤錐無餘唱道萬卦題詩蚊鉆鐵牛鋸解秤槌龐蘊是非清平豐儉大顛佛光雪峰火焰大惠還僧寂音遭貶首山竹篦玄冥木劍

禪苑蒙求目錄(終)(總計五千六百二則考合五百六十二祖)

禪苑瑤林注捲上

燕京大萬壽寺　無諍　德諫　注

少林樂真子　志明　撰

No. 1614-A

嵩山少林錯庵志明禪師。字伯昏。雅號樂真子。安州郝氏子。性忽繩墨。外簡樸而內精慜。始為糠禪四祖。作貫花標月集。有潔首座者激礪。乃雉發。師

【現代漢語翻譯】現代漢語譯本唱常察玄談（指禪宗公案，通過玄妙的談話來體察禪理）二祖安心（二祖慧可向達摩祖師求安心法）洞山見影（洞山良價禪師通過水中倒影悟道）藥嶺榮枯（藥山惟儼禪師關於榮枯的開示）夾山人境（夾山善會禪師的人境公案）香嚴樹上（香嚴智閑禪師因擊竹而悟道）仰山出井（仰山慧寂禪師出井救人的故事）趙州接客（趙州從諗禪師接引不同根器的來客）價老看病（價老為病人看病的故事）南泉油糍（南泉普愿禪師關於油糍的開示）韶陽胡餅（韶陽禪師關於胡餅的開示）德山托缽（德山宣鑒禪師托缽的故事）象骨覆盆（用象骨做成的覆盆）婆子眷屬（老婆子及其眷屬）王老兒孫（王老及其子孫）云居送褲（云居道膺禪師送褲子的故事）道吾得裈（道吾圓智禪師得到褲子的故事）九峰頭尾（九峰道虔禪師關於頭尾的開示）洞山功勛（洞山良價禪師的功勛）楊岐七事（楊岐方會禪師的七件事）元靜十門（元靜禪師的十個門徑）老安作用（老安禪師的作用）馬祖勞倦（馬祖道一禪師的勞倦）鏡清雨聲（鏡清道怤禪師聽雨聲悟道）龐公雪片（龐蘊居士關於雪片的開示）雪豆靈臺（雪竇重顯禪師在靈臺的開示）鼓山聖箭（鼓山神晏禪師的聖箭）鐵面退席（鐵面禪師退席的故事）克賓出院（克賓禪師出院的故事）池陽百門（池陽禪師的百個門徑）佛陀三勸（佛陀的三次勸說）天然刬草（天然禪師刬草的故事）提婆投針（提婆菩薩投針的故事）藥山長嘯（藥山惟儼禪師的長嘯）般若狂吟（般若禪師的狂吟）師備果子（師備禪師的果子）智勤林檎（智勤禪師的林檎）佛果𠻳口（佛果𠻳口禪師）婆子點心（老婆子的點心）蠱毒之鄉（充滿蠱毒的地方）荊棘之林（充滿荊棘的森林）本寂滲漏（本寂禪師的滲漏）克符料揀（克符禪師的料揀）佛日骰盆（佛日禪師的骰盆）國師水碗（國師的水碗）祖心背觸（祖師的心意背道而馳）道一長短（道一禪師關於長短的開示）石樓無耳（石樓禪師沒有耳朵）貞溪具眼（貞溪禪師具有慧眼）可真點胸（可真禪師點胸的故事）昌禪擔版（昌禪師擔版的故事）德山招扇（德山宣鑒禪師招扇的故事）迦葉剎竿（迦葉尊者剎竿的故事）佛光錦帳（佛光禪師的錦帳）祐國金襕（祐國禪師的金襕袈裟）湑終海島（湑終禪師在海島）亮隱西山（亮隱禪師在西山）大道松妖（大道上的松樹精怪）黃龍赤斑（黃龍慧南禪師的赤斑）黃牛拒戒（黃牛拒絕受戒）師子遇奸（獅子遭遇奸詐）石頭路滑（石頭希遷禪師的路滑）五祖機峻（五祖法演禪師的機鋒峻峭）明招虎尾（明招禪師的虎尾）老宿鼠糞（老宿的鼠糞）法演四戒（法演禪師的四條戒律）守初三頓（守初禪師的三頓飯）成禪一喝（成禪禪師的一喝）太宗十問（唐太宗(618-649)的十個問題）耽章寶鏡（耽章禪師的寶鏡）南衙題辭（南衙的題辭）新開雞鴨（新開的雞鴨）石門鉤錐（石門禪師的鉤錐）無餘唱道（無餘禪師唱道）萬卦題詩（萬卦禪師題詩）蚊鉆鐵牛（蚊子鉆鐵牛）鋸解秤槌（用鋸子鋸開秤槌）龐蘊是非（龐蘊的是非觀）清平豐儉（清平禪師的豐儉觀）大顛佛光（大顛禪師的佛光）雪峰火焰（雪峰義存禪師的火焰）大惠還僧（大慧宗杲禪師還僧）寂音遭貶（寂音禪師遭到貶謫）首山竹篦（首山省念禪師的竹篦）玄冥木劍（玄冥禪師的木劍）

《禪苑蒙求》目錄（終）（總計五千六百二則公案，考合五百六十二位祖師）

《禪苑瑤林注》捲上

燕京大萬壽寺無諍德諫注

少林樂真子志明撰

No. 1614-A

嵩山少林錯庵志明禪師，字伯昏，雅號樂真子，安州郝氏子。性情不拘繩墨，外表簡樸而內心精明敏銳。最初為糠禪四祖，作《貫花標月集》。有潔首座者激礪，乃雉發。師

【English Translation】 English version Chàng Cháng Chá Xuán Tán (referring to Zen koans, using profound conversations to understand Zen principles) Èr Zǔ Ān Xīn (Huike, the Second Patriarch, seeking peace of mind from Bodhidharma) Dòng Shān Jiàn Yǐng (Zen Master Dongshan Liangjie's enlightenment through seeing reflections in water) Yào Lǐng Róng Kū (Zen Master Yaoshan Weiyan's discourse on prosperity and decay) Jiā Shān Rén Jìng (Zen Master Jiashan Shanhui's koan on the realm of man) Xiāng Yán Shù Shàng (Zen Master Xiangyan Zhixian's enlightenment upon hearing the sound of bamboo being struck) Yǎng Shān Chū Jǐng (Zen Master Yangshan Huiji's story of rescuing someone from a well) Zhào Zhōu Jiē Kè (Zen Master Zhaozhou Congshen's way of receiving guests with different capacities) Jià Lǎo Kàn Bìng (Old Jia's story of treating patients) Nán Quán Yóu Cí (Zen Master Nanquan Puyuan's discourse on fried glutinous rice cakes) Sháo Yáng Hú Bǐng (Zen Master Shaoyang's discourse on sesame cakes) Dé Shān Tuō Bō (Zen Master Deshan Xuanjian's story of carrying a begging bowl) Xiàng Gǔ Fù Pén (A covered basin made of elephant bone) Pó Zi Juàn Shǔ (An old woman and her family) Wáng Lǎo Ér Sūn (Old Wang and his descendants) Yún Jū Sòng Kù (Zen Master Yunju Daoying's story of giving away pants) Dào Wú Dé Kūn (Zen Master Daowu Yuanzhi's story of receiving pants) Jiǔ Fēng Tóu Wěi (Zen Master Jiufeng Daoqian's discourse on head and tail) Dòng Shān Gōng Xūn (Zen Master Dongshan Liangjie's merits) Yáng Qí Qī Shì (Zen Master Yangqi Fanghui's seven matters) Yuán Jìng Shí Mén (Zen Master Yuanjing's ten gateways) Lǎo Ān Zuò Yòng (Old An's function) Mǎ Zǔ Láo Juàn (Zen Master Mazu Daoyi's weariness) Jìng Qīng Yǔ Shēng (Zen Master Jingqing Daofu's enlightenment upon hearing the sound of rain) Páng Gōng Xuě Piàn (Layman Pang Yun's discourse on snowflakes) Xuě Dòu Líng Tái (Zen Master Xuedou Chongxian's discourse at Lingtai) Gǔ Shān Shèng Jiàn (Zen Master Gushan Shenyan's holy arrow) Tiě Miàn Tuì Xí (Iron Face Zen Master's story of leaving the seat) Kè Bīn Chū Yuàn (Zen Master Kebin's story of leaving the monastery) Chí Yáng Bǎi Mén (Zen Master Chiyang's hundred gateways) Fó Tuó Sān Quàn (Buddha's three exhortations) Tiān Rán Chǎn Cǎo (Zen Master Tianran's story of weeding) Tí Pó Tóu Zhēn (Bodhisattva Deva throwing a needle) Yào Shān Cháng Xiào (Zen Master Yaoshan Weiyan's long whistle) Bō Rě Kuáng Yín (Zen Master Prajna's mad chanting) Shī Bèi Guǒ Zi (Zen Master Shibei's fruit) Zhì Qín Lín Qín (Zen Master Zhiqin's crabapple) Fó Guǒ 𠻳 Kǒu (Zen Master Foguo 𠻳 Kǒu) Pó Zi Diǎn Xīn (An old woman's snack) Gǔ Dú Zhī Xiāng (A place full of poison) Jīng Jí Zhī Lín (A forest full of thorns) Běn Jì Shèn Lòu (Zen Master Benji's leakage) Kè Fú Liào Jiǎn (Zen Master Kefu's selection) Fó Rì Tǒu Pén (Zen Master Fori's dice basin) Guó Shī Shuǐ Wǎn (The National Teacher's water bowl) Zǔ Xīn Bèi Chù (The Patriarch's mind going against the grain) Dào Yī Cháng Duǎn (Zen Master Daoyi's discourse on long and short) Shí Lóu Wú Ěr (Zen Master Shilou having no ears) Zhēn Xī Jù Yǎn (Zen Master Zhenxi possessing wisdom eyes) Kě Zhēn Diǎn Xiōng (Zen Master Kezhen's story of touching the chest) Chāng Chán Dān Bǎn (Zen Master Chang carrying a board) Dé Shān Zhāo Shàn (Zen Master Deshan Xuanjian waving a fan) Jiā Yè Chà Gān (Venerable Kasyapa's flagpole) Fó Guāng Jǐn Zhàng (Zen Master Foguang's brocade tent) Yòu Guó Jīn Lán (Zen Master Youguo's golden kasaya) Xù Zhōng Hǎi Dǎo (Zen Master Xuzhong on an island) Liàng Yǐn Xī Shān (Zen Master Liangyin in the Western Mountains) Dà Dào Sōng Yāo (A pine tree spirit on the main road) Huáng Lóng Chì Bān (Zen Master Huanglong Huinan's red spots) Huáng Niú Jù Jiè (A yellow ox refusing precepts) Shī Zi Yù Jiān (A lion encountering treachery) Shí Tou Lù Huá (Zen Master Shitou Xiqian's slippery road) Wǔ Zǔ Jī Jùn (Zen Master Wuzu Fayan's sharp wit) Míng Zhāo Hǔ Wěi (Zen Master Mingzhao's tiger tail) Lǎo Sù Shǔ Fèn (An old monk's rat droppings) Fǎ Yǎn Sì Jiè (Zen Master Fayan's four precepts) Shǒu Chū Sān Dùn (Zen Master Shouchu's three meals) Chéng Chán Yī Hē (Zen Master Chengchan's one shout) Tài Zōng Shí Wèn (Emperor Taizong of Tang (618-649)'s ten questions) Dān Zhāng Bǎo Jìng (Zen Master Danzhang's precious mirror) Nán Yá Tí Cí (Inscriptions in the Southern Office) Xīn Kāi Jī Yā (Newly opened chickens and ducks) Shí Mén Gōu Zhuī (Zen Master Shimen's hook and awl) Wú Yú Chàng Dào (Zen Master Wuyu proclaiming the Way) Wàn Guà Tí Shī (Zen Master Wangua writing poems) Wén Zuān Tiě Niú (A mosquito drilling an iron ox) Jù Jiě Chèng Chuí (Sawing apart a steelyard weight) Páng Yùn Shì Fēi (Pang Yun's view on right and wrong) Qīng Píng Fēng Jiǎn (Zen Master Qingping's view on abundance and frugality) Dà Diān Fó Guāng (Zen Master Dadian's Buddha light) Xuě Fēng Huǒ Yàn (Zen Master Xuefeng Yicun's flames) Dà Huì Huán Sēng (Zen Master Dahui Zonggao returning a monk) Jì Yīn Zāo Biǎn (Zen Master Jiyin being demoted) Shǒu Shān Zhú Bì (Zen Master Shoushan Shengnian's bamboo whisk) Xuán Míng Mù Jiàn (Zen Master Xuanming's wooden sword)

'Directory of Zen Garden Seeker' (End) (A total of five thousand six hundred and two koans, examining and matching five hundred and sixty-two patriarchs)

'Annotations to the Jade Forest of the Zen Garden' Volume 1

Wuzheng and Dejian of the Great Longevity Temple in Yanjing annotated

Zhì Míng, the Lezhenzi of Shaolin, compiled

No. 1614-A

Zen Master Zhìmíng of Cuò'ān Temple in Shaolin, Mount Song, styled Bóhūn, nicknamed Lèzhēnzǐ, was a son of the Hào family from Ānzhōu. His nature was unrestrained by rules, outwardly simple but inwardly astute. Initially, he was the Fourth Patriarch of Kāng Zen, composing the 'Collection of Stringing Flowers and Marking the Moon'. Encouraged by the head monk Jié, he shaved his head. The master

香林凈公受具。日夕咨參咨扣勝靜普之室。后徹證於東林。嘗懸木槌拭手謂之槌巾。拄一柺去留自適。人莫能親疏之。東林遷超化。眾請補少林。師打籌自誓。長歌而去。歌曰。五乳峰前飯店開。饅頭如斗餅如篩。洛陽城裡多檀信。墮珥遺簪競作齋。窮跛子。淡淵才。老來因甚舞三臺。拄筇徑上嵩陽道。笑指青山歸去來。挽留不可。諸方咸仰其高致。

No. 1614-B 雪堂和尚注禪苑瑤林引

吾萬松老師以無上機。讀盡天下書。嘗謂余曰。記事者必提其要。纂言者必鉤其玄。韓子之云。良有以也。　嗣子雪堂諫公和尚以玉溪老取樂真禪苑瑤林欲板行之。公為之註釋焉。幾六萬言。或者怪其繁。以師言告之。公喝云。東風吹落杏花枝。個里紅香在何處。

乙卯年二月二日龍山居士雁門呂伯　[魚*毗]夫　書

No. 1614-C

禪苑蒙求。錯庵所制。錯庵者即比丘中李瀚王令也。此書貫串二千言。發明五百事。其言辨而載。其學𣴺而慱。可以為禪門節事。法海聯題。使後學省十載之勞。成半藏之記。公慈悲足見。以夫錯庵謂誰。乃不搽紅紛拂袖于小林者也。

正大乙酉臘前五日友人幅巾男子樗軒居士題后

No. 1614-D 禪苑蒙求引

樂真禪

【現代漢語翻譯】現代漢語譯本香林凈公受了具足戒（比丘戒）后，日夜向勝靜普的禪房請教參禪。後來在東林寺徹悟。他曾經懸掛木槌擦手，稱之為『槌巾』。拄著枴杖，來去自由自在，人們無法親近或疏遠他。東林寺遷到超化寺后，大眾請他去少林寺主持。香林凈公打籌自誓，長歌而去。歌中唱道：『五乳峰前飯店開，饅頭如斗餅如篩。洛陽城裡多檀信（施主），墮珥遺簪競作齋。窮跛子，淡淵才。老來因甚舞三臺。拄筇徑上嵩陽道，笑指青山歸去來。』挽留不住，各方都仰慕他的高尚品格。

No. 1614-B 雪堂和尚注《禪苑瑤林》引

我的萬松老師以無上的智慧，讀盡天下書籍。曾經對我說：『記載事情的人必須抓住要點，編纂言論的人必須探究其玄妙。』韓愈的話，確實有道理。嗣子雪堂諫公和尚用玉溪老人的《樂真禪苑瑤林》想要刊印發行，諫公和尚為之註釋， लगभग六萬字。有人奇怪它過於繁瑣，我用萬松老師的話告訴他。諫公和尚呵斥道：『東風吹落杏花枝，個里紅香在何處？』

乙卯年（具體年份需要查證）二月二日龍山居士雁門呂伯[魚*毗]夫書

No. 1614-C

《禪苑蒙求》，是錯庵所作。錯庵就是比丘中的李瀚王令。這本書貫穿二千字，闡明五百件事。它的言論精闢而有依據，它的學問淵博而廣泛。可以作為禪門的綱要，法海的聯題，使後學者節省十年的功夫，完成半藏的記憶。錯庵的慈悲心腸由此可見。至於錯庵是誰呢？就是不在小林寺塗脂抹粉、拂袖而去的人。

正大乙酉年（具體年份需要查證）臘前五日友人幅巾男子樗軒居士題后

No. 1614-D 《禪苑蒙求》引

樂真禪

【English Translation】 English version Pure Monk Xianglin, after receiving the complete precepts (Bhikkhu precepts), consulted and sought guidance from the chambers of Shengjing Pu day and night. Later, he attained complete enlightenment at Donglin Temple. He once hung a wooden mallet to wipe his hands, calling it a 'mallet towel'. Leaning on a cane, he came and went freely, and people could neither get close to him nor distance themselves from him. After Donglin Temple moved to Chaohua Temple, the congregation invited him to preside over Shaolin Temple. Pure Monk Xianglin made a vow by drawing lots and left singing a long song. The song went: 'A restaurant opens before Five Peaks, the steamed buns are as big as buckets, the pancakes like sieves. In Luoyang City, there are many danxin (benefactors), dropping earrings and leaving hairpins, competing to make offerings. Poor cripple, with a light and profound talent. Why dance on the three platforms when old? Leaning on a bamboo staff, I go straight up the Songyang Road, laughing and pointing to the green mountains, returning home.' Unable to keep him, all admired his noble character.

No. 1614-B Preface to the Annotated Chan Yuan Yao Lin by Monk Xuetang

My teacher, Wansong, with unsurpassed wisdom, read all the books in the world. He once said to me: 'Those who record events must grasp the essentials, and those who compile words must explore their mysteries.' Han Yu's words are indeed reasonable. The successor, Monk Xuetang Jiangong, wanted to publish the Lezhen Chan Yuan Yao Lin by the old man Yuxi, and Monk Jiangong annotated it, totaling approximately sixty thousand words. Some people wondered why it was so verbose, and I told them with the words of Master Wansong. Monk Jiangong scolded: 'The east wind blows down the apricot blossoms, where is the red fragrance in this?'

Written by Longshan Layman Yanmen Lü Bo[yupi]fu on the second day of the second month of the year yimao* (year needs verification)

No. 1614-C

Chan Yuan Meng Qiu was written by Cuo'an. Cuo'an is Li Han Wang Ling among the bhikkhus. This book runs through two thousand words and explains five hundred things. Its words are precise and based on evidence, and its learning is profound and extensive. It can serve as an outline for the Chan school, a joint title for the Dharma sea, saving later learners ten years of effort and completing half a collection of memories. Cuo'an's compassion is evident. As for who Cuo'an is? It is the one who does not apply rouge and powder and leaves Xiaolin Temple with a flick of his sleeves.

Inscribed by Layman Chuxuan, a friend wearing a turban, five days before the twelfth month of the year zhengyou (year needs verification)

No. 1614-D Preface to Chan Yuan Meng Qiu

Lezhen Chan

師為初機後學而設也。師以正法眼作文字禪。駢以對偶。諧以韻語。凡五百餘則。以使學者觀覽。予且讀且笑曰。師把定要津。不通凡聖。何區區乎此書。無乃為蛇畫足耶。師曰。子言誠是。雖然。童稚無識未能參叩。使成誦在口粗知問津。則吾此書不為助。譬猶教[土*(虍-七+子)]雷大使作舞。雖非本色。且要兒孫不墜素業耳。於是笑謝而為引。

時正大三年正月二十六日　　閑居士　書

No. 1614

禪苑蒙求卷之上

釋迦七步

(普曜經)世尊降生。一手指天。一手指地。周行七步。目顧西方云。天上天下。唯我獨尊。○和補曰。普曜經云。佛初生剎利王家。放大智光明。照十方界。地涌金蓮華自捧雙足。東西及南北各行於七步。分手指天地。作師子吼聲。上下及四維能尊我者。

達磨九年

(傳燈三)初祖于嵩山少林寺面壁九年。人莫測之。時謂之壁觀婆羅門。○和補曰。傳燈第三云。師自梁涉魏。至洛陽少林面壁而坐。經九年方得二祖傳法。

靈山密付

(會元一)世尊在靈山會上拈華示眾。是時皆默。然唯迦葉尊者破顏微笑。世尊曰。吾有正法眼藏。涅槃妙心。實相無相。微妙法門。不立文字。教外別傳。付屬摩訶迦葉。世尊至多

子塔前。命摩訶迦葉分座令坐。以僧伽梨圍之。遂告曰。吾以正法眼藏密付于汝。汝當護持。傳付將來。

少室單傳

(傳燈三)傳法諸祖初以三藏教乘兼行。后達磨祖師單傳心印。破執顯宗。所謂教外別傳。不立文字。直指人心。見性成佛也。○和補曰。傳燈三云。達磨于少林顧惠可。告之曰。昔如來以正法眼藏方付迦葉。展轉而至我。我今付汝。

青原與斧

(六祖法嗣　會元五)吉州青原行思禪師令石頭馳書往南嶽讓和尚處。乃云。回來與汝鈯斧子去。石頭到彼便問。不慕諸聖。不重己靈時如何。岳曰。子問太高生。何不向下問。頭曰。寧可永劫沉淪。不求諸聖解脫。便回。原曰返何速乎。頭曰。書亦不達。信亦不通。去時蒙許鈯斧子住山。便請。思垂下一足。頭便禮拜。歸南嶽住庵。

南嶽磨磚

(會元三)懷讓禪師居南嶽時。馬祖在彼住庵。日唯坐禪。因往問曰。在此何為。祖曰坐禪。何所圖。曰圖作佛。讓一日將磚一片于庵前磨。祖曰磨此何為。岳曰要作鏡。祖曰磨磚豈得成鏡。曰坐禪豈得成佛。祖曰如何即是。曰。如人駕車。車若不行。打車即是。打牛即是。祖於是悟旨于言下。遂印心傳法。符西祖之讖。馬駒踏殺天下人之語。南宗闡于江西。

大雄創寺

【現代漢語翻譯】現代漢語譯本：在子塔前，（菩提達摩）命令摩訶迦葉（釋迦十大弟子之一，被認為是禪宗初祖）分出一個座位讓他坐下，並用僧伽梨（一種袈裟）圍住他。於是（菩提達摩）告訴（摩訶迦葉）說：『我將正法眼藏（佛法的精髓）秘密地交付給你，你應當護持它，並傳給後人。』

少室單傳

（《傳燈錄》第三卷）傳法的各位祖師最初是三藏教乘（經、律、論）兼修並行。後來達摩祖師（菩提達摩）單傳心印（以心傳心，不立文字），破除執著，彰顯宗門。這就是所謂的教外別傳（不依經典文字的特別傳授），不立文字（不依賴文字），直指人心（直接指向人的本心），見性成佛（見到自性就能成佛）。○和補說：《傳燈錄》第三卷記載，達摩（菩提達摩）在少林寺告訴慧可（禪宗二祖）說：『過去如來（佛陀）將正法眼藏（佛法的精髓）交付給迦葉（摩訶迦葉），輾轉相傳到了我這裡，我現在交付給你。』

青原與斧

（六祖法嗣，《會元》第五卷）吉州青原行思禪師（禪宗六祖慧能的弟子）讓石頭（石頭希遷，禪宗高僧）送信去南嶽讓和尚（懷讓禪師）處，並說：『回來給你鈯斧子（砍柴的斧頭）去。』石頭（石頭希遷）到了那裡便問：『不羨慕諸聖（不羨慕所有的聖人），不看重自己的靈性時，會怎麼樣？』懷讓（懷讓禪師）說：『你問得太高深了，為什麼不向下問呢？』石頭（石頭希遷）說：『寧可永遠沉淪，也不求諸聖解脫。』便回去了。青原（青原行思禪師）問：『為什麼回來這麼快？』石頭（石頭希遷）說：『信也沒送到，話也沒傳到，去的時候蒙您答應給我鈯斧子（砍柴的斧頭）住山，所以來請。』行思（青原行思禪師）垂下一隻腳，石頭（石頭希遷）便禮拜。之後回到南嶽住在庵里。

南嶽磨磚

（《會元》第三卷）懷讓禪師（懷讓禪師）住在南嶽時，馬祖（道一禪師）在那裡住庵，每天只是坐禪。懷讓（懷讓禪師）因此前去問他說：『你在這裡做什麼？』馬祖（道一禪師）說：『坐禪。』懷讓（懷讓禪師）問：『想圖什麼？』馬祖（道一禪師）說：『想作佛。』懷讓（懷讓禪師）一天拿一塊磚在庵前磨。馬祖（道一禪師）問：『磨這個做什麼？』懷讓（懷讓禪師）說：『要作成鏡子。』馬祖（道一禪師）說：『磨磚怎麼能作成鏡子？』懷讓（懷讓禪師）說：『坐禪怎麼能成佛？』馬祖（道一禪師）問：『那怎麼樣才是對的？』懷讓（懷讓禪師）說：『如同人駕車，車若是不走，是打車呢，還是打牛呢？』馬祖（道一禪師）於是言下領悟了旨意，便印心傳法（以心印心，傳授佛法），應驗了西祖（菩提達摩）的讖語，『馬駒踏殺天下人』的話，南宗（禪宗南宗）在江西得到闡揚。

大雄創寺

【English Translation】 English version: Before the Zita, (Bodhidharma) ordered Mahākāśyapa (one of the ten major disciples of Śākyamuni, considered the first patriarch of Zen) to share his seat and had him sit down, and surrounded him with a saṃghāṭī (a type of kasaya). Then (Bodhidharma) told (Mahākāśyapa): 'I secretly entrust the true Dharma eye treasury (the essence of Buddhism) to you. You should protect and uphold it, and pass it on to future generations.'

Single Transmission at Shaoshi

(Volume 3 of Transmission of the Lamp) The ancestral masters of Dharma transmission initially practiced the Three Pitakas (Sutras, Vinaya, Shastras) concurrently. Later, the Patriarch Bodhidharma (Bodhidharma) singularly transmitted the mind seal (transmission from mind to mind, without relying on words), breaking through attachments and revealing the sect. This is what is called a special transmission outside the teachings (a special transmission that does not rely on scriptural texts), not establishing words (not depending on words), directly pointing to the human mind (directly pointing to the inherent mind), seeing one's nature and becoming a Buddha (seeing one's own nature leads to Buddhahood). ○ Hebu says: Volume 3 of Transmission of the Lamp records that Bodhidharma (Bodhidharma) told Huike (the second patriarch of Zen) at Shaolin Temple: 'In the past, the Tathagata (Buddha) entrusted the true Dharma eye treasury (the essence of Buddhism) to Kāśyapa (Mahākāśyapa), which was passed down to me. Now I entrust it to you.'

Qingyuan and the Axe

(Successor of the Sixth Patriarch, Volume 5 of Huiyuan) Zen Master Qingyuan Xingsi (a disciple of Huineng, the Sixth Patriarch of Zen) of Jizhou sent Shitou (Shitou Xiqian, a prominent Zen monk) with a letter to the Venerable Rang (Huairang Zen Master) of Nanyue, saying: 'When you return, I will give you a hatchet (an axe for chopping wood).' When Shitou (Shitou Xiqian) arrived there, he asked: 'What is it like when one does not admire the saints (does not admire all the saints) and does not value one's own spirit?' Huairang (Huairang Zen Master) said: 'Your question is too profound, why not ask a simpler question?' Shitou (Shitou Xiqian) said: 'I would rather sink into eternal suffering than seek liberation from the saints.' Then he returned. Qingyuan (Qingyuan Xingsi) asked: 'Why are you back so quickly?' Shitou (Shitou Xiqian) said: 'The letter was not delivered, and the message was not conveyed. When I left, you promised to give me a hatchet (an axe for chopping wood) to live in the mountains, so I came to ask for it.' Xingsi (Qingyuan Xingsi) lowered one foot, and Shitou (Shitou Xiqian) bowed. Afterwards, he returned to Nanyue and lived in a hermitage.

Nanyue Grinding a Brick

(Volume 3 of Huiyuan) When Zen Master Huairang (Huairang Zen Master) lived in Nanyue, Mazu (Zen Master Daoyi) lived in a hermitage there, only practicing seated meditation every day. Therefore, Huairang (Huairang Zen Master) went to ask him, saying: 'What are you doing here?' Mazu (Zen Master Daoyi) said: 'Meditating.' Huairang (Huairang Zen Master) asked: 'What are you trying to achieve?' Mazu (Zen Master Daoyi) said: 'Trying to become a Buddha.' One day, Huairang (Huairang Zen Master) took a brick and ground it in front of the hermitage. Mazu (Zen Master Daoyi) asked: 'What are you doing by grinding this?' Huairang (Huairang Zen Master) said: 'I want to make a mirror.' Mazu (Zen Master Daoyi) said: 'How can you make a mirror by grinding a brick?' Huairang (Huairang Zen Master) said: 'How can you become a Buddha by sitting in meditation?' Mazu (Zen Master Daoyi) asked: 'Then what is right?' Huairang (Huairang Zen Master) said: 'It is like a person driving a cart. If the cart does not move, should you hit the cart or hit the ox?' Thereupon, Mazu (Zen Master Daoyi) understood the meaning immediately and sealed the mind and transmitted the Dharma (transmitted the Dharma from mind to mind), fulfilling the prophecy of the Western Patriarch (Bodhidharma), the saying 'The foal will trample all people to death,' and the Southern School (the Southern School of Zen) was elucidated in Jiangxi.

Daxiong Founded the Temple

(馬祖法嗣　傳燈六)洪州百丈懷海禪師一日以禪宗肇自少室。至曹溪已來多居律寺。雖云別院。然于說法住持未合規度。故常爾介懷。乃曰。佛祖之道欲誕布化。元冀來際不泯者。豈當與諸部阿笈摩教為隨行邪。遂制叢林清規。禪門獨行自百丈始。今略敘其大要。遍示後學令不忘本也。其諸軌度山門備焉。大雄者。大雄山以居處。巖巒嵕檖。故號之百丈。

百丈開田

(懷海法嗣　㞧元四)百丈山涅槃和尚一日謂眾曰。汝等與我開田。我與汝說大義。眾開田了。歸請說大義。師乃展兩手。眾罔措。

溈仰體用

(百丈法嗣　傳燈九)溈山與仰山摘茶次。溈曰。終日只聞子聲。不見子形。仰遂撼茶樹。溈曰。子只得其用。不得其體。仰曰。和尚如何。溈良久。仰曰。和尚只得其體。不得其用。溈云。放子三十棒。仰曰。和尚棒某甲吃。某甲棒教誰吃。溈曰。放子三十棒。玄覺云。且道過在甚麼處。

曹洞正偏

(人天眼目)曹洞家有五位君臣。謂○正中偏。○偏中正。○正中來。○偏中至。○兼中到。

雲門數句

(雪峰法嗣　人天眼目)韶州雲門文偃禪師示眾曰。人人自有光明在。看時不見暗昏昏。作么生是諸人自己光明。自代云。廚庫三門。又云。好

【現代漢語翻譯】現代漢語譯本（馬祖法嗣傳燈六）洪州百丈懷海禪師有一天認為禪宗起源於少室山（指少林寺），到曹溪（指六祖慧能）以來大多居住在律寺。雖然說是別院，然而在說法住持方面還不合乎規範制度，所以常常為此掛懷。於是說：『佛祖的道想要廣佈教化，原本希望流傳到未來而不泯滅，難道應當與各部的阿笈摩教（Agama，佛教經典）一樣隨波逐流嗎？』於是制定叢林清規，禪門獨自實行從百丈懷海禪師開始。現在簡略敘述其中的大要，普遍告知後學弟子，使他們不忘記根本。其中的各種規章制度山門都完備了。大雄，是指大雄山作為居住之處，因為山巖重疊，所以號稱百丈。

百丈開田

（懷海法嗣㞧元四）百丈山涅槃和尚有一天對大眾說：『你們替我開田，我為你們說大義。』大眾開田完畢，回來請求說大義。和尚於是展開兩手，大眾不知所措。

溈仰體用

（百丈法嗣傳燈九）溈山（溈山靈佑）與仰山（仰山慧寂）一起採茶時，溈山說：『整天只聽到你的聲音，卻看不到你的形體。』仰山於是搖動茶樹。溈山說：『你只得到了它的用，沒有得到它的體。』仰山說：『和尚您怎麼樣？』溈山沉默良久。仰山說：『和尚您只得到了它的體，沒有得到它的用。』溈山說：『打你三十棒。』仰山說：『和尚打我，我打誰呢？』溈山說：『放你三十棒。』玄覺說：『且說過錯在哪裡？』

曹洞正偏

（人天眼目）曹洞宗有五位君臣，指○正中偏，○偏中正，○正中來，○偏中至，○兼中到。

雲門數句

（雪峰法嗣人天眼目）韶州雲門文偃禪師對大眾開示說：『人人都有光明在，看的時候卻看不見，一片昏暗。』怎麼才是諸位自己的光明呢？』自己代替回答說：『廚庫三門。』又說：『好。』

【English Translation】 English version (Lineage of Mazu, Transmission of the Lamp 6) Zen Master Huaihai of Baizhang in Hongzhou once considered that Zen Buddhism originated from Shaoshi (referring to Shaolin Temple), and since Caoxi (referring to the Sixth Patriarch Huineng), it has mostly resided in Vinaya monasteries. Although they are called separate courtyards, they are not in accordance with the regulations in terms of preaching and upholding the Dharma, so he often worried about this. Therefore, he said: 'The Buddha's path wants to spread and transform, originally hoping to be passed down to the future without being extinguished. Should it follow the Agama (Buddhist scriptures) teachings of various schools?' So he formulated the Pure Rules of the Monasteries, and the independent practice of the Zen school began with Zen Master Huaihai of Baizhang. Now, a brief account of its main points is given to inform later students so that they do not forget the fundamentals. The various rules and regulations of the mountain gate are complete. Daxiong (Great Hero) refers to Mount Daxiong as a place of residence, and because the rocks are stacked, it is called Baizhang.

Baizhang Cultivating Fields

(Lineage of Huaihai, 㞧 Yuan 4) Nirvana Monk of Mount Baizhang once said to the assembly: 'You cultivate the fields for me, and I will tell you the great meaning.' The assembly finished cultivating the fields and returned to ask for the great meaning. The master then spread out both hands, and the assembly was at a loss.

Guiyang's Essence and Function

(Lineage of Baizhang, Transmission of the Lamp 9) When Guishan (Guishan Lingyou) and Yangshan (Yangshan Huiji) were picking tea together, Guishan said: 'All day long, I only hear your voice, but I don't see your form.' Yangshan then shook the tea tree. Guishan said: 'You only got its function, not its essence.' Yangshan said: 'What about you, Master?' Guishan remained silent for a long time. Yangshan said: 'Master, you only got its essence, not its function.' Guishan said: 'Give you thirty blows.' Yangshan said: 'Master hits me, who will I hit?' Guishan said: 'Release you from thirty blows.' Xuanjue said: 'Let's talk about where the fault lies?'

Caodong's Right and Skew

(Human and Celestial Eye) The Caodong school has five positions of ruler and ministers, referring to ○ the skew within the right, ○ the right within the skew, ○ coming from the right, ○ arriving from the skew, ○ reaching through the combination.

Yunmen's Few Words

(Lineage of Xuefeng, Human and Celestial Eye) Zen Master Wenyan of Yunmen in Shaozhou instructed the assembly, saying: 'Everyone has their own light, but when you look at it, you can't see it, it's all dark.' What is everyone's own light?' He answered for them, saying: 'The kitchen, the storehouse, the three gates.' And said: 'Good.'

事不如無。又示眾云。聞聲悟道。見色明心。觀世音菩薩將錢買胡餅。放下手元來卻是饅頭。○僧問如何是祖師西來意。師云日裡看山。○僧問如何是透法身句。師云北斗里藏身。○僧問如何是諸佛出身處。師云東山水上行。○僧問如何是正法眼藏。師云普。○僧問不起一念還有過也無。師雲鬚彌山。○僧問如何是啐啄之機。師云響。○僧問如何是學人自己。師雲遊山玩水。○僧問如何是吹毛劍。師云祖。○僧問。殺父殺母佛前懺悔。殺佛殺祖向什麼處懺悔。師云露。○僧問佛法如水中月是否。師云清波無透路。○僧雲和尚從何得。師云再問復何來。僧云便恁么去時如何。師云重疊關山路。

臨濟三玄

(黃檗法嗣　傳燈十二)鎮州臨濟義玄禪師曰。夫一句語須具三玄。一玄門須具三要。有權有用。汝等諸人作么生會。三玄者。體中玄。玄中玄。句中玄。

世尊良久

(㞧元一)外道問佛。不問有言。不問無言。世尊良久。外道讚歎云。世尊大慈大悲。開我迷云。令我得入。外道去後。阿難問佛。外道有何所證而言得入。佛言。如世良馬。見鞭影而行。

維摩默然

(會元二)維摩會上三十二菩薩各說不二法門。文殊曰。我於一切法無言無說。無示無識。離諸問答。是為菩薩入

【現代漢語翻譯】現代漢語譯本：事不如無。又開示大眾說：『聽聞聲音而領悟真理，見到事物而明白心性。觀世音菩薩（Avalokiteśvara Bodhisattva，佛教中一位重要的菩薩，以慈悲著稱）用錢買胡餅，放下手一看，原來卻是饅頭。』有僧人問：『如何是祖師西來意？』（What is the meaning of Bodhidharma's coming from the West?）師父說：『白天看山。』有僧人問：『如何是透法身句？』（What is the phrase that penetrates the Dharmakaya?）師父說：『在北斗星里藏身。』有僧人問：『如何是諸佛出身處？』（Where do all the Buddhas originate?）師父說：『東山水上行。』有僧人問：『如何是正法眼藏？』（What is the Treasury of the Eye of the True Dharma?）師父說：『普。』有僧人問：『不起一念還有過錯嗎？』（Is there any fault in not arising a single thought?）師父說：『須彌山。』有僧人問：『如何是啐啄之機？』（What is the opportune moment of tapping and pecking?）師父說：『響。』有僧人問：『如何是學人自己？』（What is the student's own self?）師父說：『遊山玩水。』有僧人問：『如何是吹毛劍？』（What is the hair-splitting sword?）師父說：『祖。』有僧人問：『殺父殺母在佛前懺悔，殺佛殺祖向什麼地方懺悔？』（If one repents before the Buddha for killing one's father and mother, where does one repent for killing the Buddha and the Patriarch?）師父說：『露。』有僧人問：『佛法如水中月是這樣嗎？』（Is the Buddha-dharma like the moon in the water?）師父說：『清波無透路。』有僧人問：『和尚從何處得來？』（Where did the monk come from?）師父說：『再問又從何處來？』有僧人問：『如果就這樣去時如何？』（What if I go like this?）師父說：『重疊關山路。』

臨濟三玄

（黃檗法嗣傳燈十二）鎮州臨濟義玄禪師說：『一句語必須具備三玄，一玄門必須具備三要，有權有用。你們這些人怎麼理解？三玄是：體中玄、玄中玄、句中玄。』

世尊良久

（㞧元一）外道問佛，不問有言，不問無言。世尊良久。外道讚歎說：『世尊大慈大悲，開啟我的迷云，讓我得以進入。』外道離開后，阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）問佛：『外道有什麼證悟而言得以進入？』佛說：『如世間的良馬，見到鞭子的影子就行動。』

維摩默然

（會元二）維摩會上三十二菩薩各說不二法門。文殊（Mañjuśrī，佛教中象徵智慧的菩薩）說：『我於一切法無言無說，無示無識，離諸問答，是為菩薩入不二法門。』

【English Translation】 English version: It's better if things didn't happen. He further instructed the assembly, saying: 'Hear the sound and awaken to the Tao, see the form and understand the mind. Guanshiyin Bodhisattva (Avalokiteśvara Bodhisattva, a major Bodhisattva in Buddhism known for compassion) used money to buy sesame cakes, but when he put his hand down, it turned out to be steamed buns.' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Looking at the mountain in daylight.' A monk asked: 'What is the phrase that penetrates the Dharmakaya?' The master said: 'Hiding in the Big Dipper.' A monk asked: 'Where do all the Buddhas originate?' The master said: 'Walking on the water of the Eastern Mountain.' A monk asked: 'What is the Treasury of the Eye of the True Dharma?' The master said: 'Universal.' A monk asked: 'Is there any fault in not arising a single thought?' The master said: 'Mount Sumeru.' A monk asked: 'What is the opportune moment of tapping and pecking?' The master said: 'Sound.' A monk asked: 'What is the student's own self?' The master said: 'Traveling mountains and rivers.' A monk asked: 'What is the hair-splitting sword?' The master said: 'Ancestor.' A monk asked: 'If one repents before the Buddha for killing one's father and mother, where does one repent for killing the Buddha and the Patriarch?' The master said: 'Exposure.' A monk asked: 'Is the Buddha-dharma like the moon in the water?' The master said: 'Clear waves have no way through.' A monk asked: 'Where did the monk come from?' The master said: 'If you ask again, where did he come from?' A monk asked: 'What if I go like this?' The master said: 'Overlapping mountain passes.'

Linji's Three Mysteries

(Successor of Huangbo, Transmission of the Lamp 12) Zen Master Yixuan of Linji in Zhenzhou said: 'A phrase must possess three mysteries, and a mysterious gate must possess three essentials, with authority and function. How do you all understand this? The three mysteries are: the mystery within the substance, the mystery within the mystery, and the mystery within the phrase.'

The World-Honored One Remained Silent for a Long Time

(㞧 Yuan Yi) A heretic asked the Buddha, not asking about existence, not asking about non-existence. The World-Honored One remained silent for a long time. The heretic praised, saying: 'The World-Honored One is greatly compassionate and merciful, opening my clouds of delusion, allowing me to enter.' After the heretic left, Ananda (Ānanda, one of the ten great disciples of the Buddha, known for his exceptional memory) asked the Buddha: 'What realization did the heretic have to say that he was able to enter?' The Buddha said: 'Like a good horse in the world, it moves upon seeing the shadow of the whip.'

Vimalakirti Remained Silent

(Hui Yuan 2) At the Vimalakirti assembly, thirty-two Bodhisattvas each spoke about the Dharma of Non-Duality. Manjushri (Mañjuśrī, the Bodhisattva symbolizing wisdom in Buddhism) said: 'Regarding all dharmas, I have no words to speak, no demonstration to show, no consciousness to recognize, and I am apart from all questions and answers. This is how a Bodhisattva enters the Dharma of Non-Duality.'

不二法門。於是文殊問維摩詰。我等各自說已。仁者當說何等是菩薩入不二門。時維摩詰默然無言。文殊嘆曰。善哉善哉。乃至無有文字語言。菩薩真入不二法門。

帝釋插草

(僧寶傳中)佛以手指地曰。此處宜建梵剎。天帝釋將一莖草插其處曰建梵剎竟。佛乃微笑。

布袋乞錢

(傳燈二十七佛祖統紀有傳)明州奉化縣布袋和尚者。未詳氏族。自稱名契此形裁。腲(烏罪反)脮(奴罪反)蹙額皤腹。出語無定。𥨊臥隨處。常以杖荷一布囊。凡供身之具盡貯囊中。入廛肆聚落見物則乞。或醠醢魚菹。才接入口分。少許投囊中。時號長汀子布袋師也。有一僧在師前行。師乃拊背一下。僧回頭。師曰乞我一文錢。曰道得即與汝一文。師放下布囊叉手而立。

黃檗一掌

(傳燈十二)見百丈野狐處(在卷之中)。

大愚三拳

(歸宗常法嗣　傳燈二)臨濟初在黃檗斷際禪師會中。第一座勉令問話。濟乃上問曰。如何是佛法的的大意。黃檗便打。如是三問。三回被打。將辭往諸方。第一座告黃檗曰。義玄上座雖是後生。卻甚奇特。來辭和尚愿更垂提誘。來日濟上辭。黃檗指往高安見大愚。濟到大愚。愚問曰什麼處來。濟曰黃檗來。愚曰黃檗有何言句。濟曰。義玄三度問西

【現代漢語翻譯】現代漢語譯本不二法門。於是文殊菩薩（Manjusri，智慧的象徵）問維摩詰（Vimalakirti，一位著名的在家菩薩）：『我們各自已經說了自己的見解，您認為什麼是菩薩進入不二法門（non-dual dharma door，超越二元對立的修行法門）的途徑？』當時，維摩詰默然不語。文殊菩薩讚歎道：『太好了！太好了！乃至沒有任何文字語言可以表達，這才是菩薩真正進入不二法門。』

帝釋插草（出自《僧寶傳》）佛陀用手指著地面說：『這裡適合建造寺廟。』天帝釋（Indra，佛教護法神）隨即插了一根草在那個地方，說：『建造寺廟完畢。』佛陀於是微笑。

布袋乞錢（《傳燈錄》和《佛祖統紀》第二十七卷中有記載）明州（Mingzhou，古地名，今寧波一帶）奉化縣（Fenghua，今寧波奉化區）的布袋和尚，不清楚他的氏族。自稱名叫契此（Qici，布袋和尚的法名），體態肥胖，額頭有皺紋，肚子很大，說話沒有定準，隨處睡覺。經常用枴杖挑著一個布袋，凡是生活用品都裝在布袋里。進入街市村落，見到東西就乞討。無論是酒、肉醬、醃魚，只要入口，就分出少許投進布袋中。當時人們稱他為長汀子布袋師。有一個僧人在布袋和尚前面走，布袋和尚就拍了一下他的背。僧人回頭，布袋和尚說：『乞討我一文錢。』僧人說：『說得出來就給你一文錢。』布袋和尚放下布袋，叉手而立。

黃檗一掌（出自《傳燈錄》第十二卷）見百丈禪師（Baizhang，禪宗大師）的野狐禪公案（wild fox Zen story，關於因果業報的故事）。

大愚三拳（歸宗常（Guizong Chang，禪宗大師）的法嗣，出自《傳燈錄》第二卷）臨濟禪師（Linji，禪宗大師）最初在黃檗斷際禪師（Huangbo Duanji，禪宗大師）的座下。第一座（寺院中的首座）勸他去問法。臨濟於是上前問道：『什麼是佛法的大意？』黃檗禪師就打他。像這樣問了三次，被打三次。臨濟將要離開去其他地方參學。第一座告訴黃檗禪師說：『義玄上座（Yixuan，臨濟禪師的法名）雖然是後生，卻非常奇特，他來向您辭行，希望您能再次提點引導他。』第二天，臨濟禪師來辭行。黃檗禪師指示他去高安（Gaoan，地名）拜見大愚禪師（Dayu，禪宗大師）。臨濟禪師到了大愚禪師那裡，大愚禪師問：『從哪裡來？』臨濟禪師說：『從黃檗禪師那裡來。』大愚禪師問：『黃檗禪師有什麼言語教誨？』臨濟禪師說：『我三次問什麼是佛法的大意，三次都被打。我不知道自己有什麼過錯。』大愚禪師說：『黃檗禪師真是老婆心切，為你費盡心思，而你還來這裡問我有什麼過錯！』臨濟禪師聽了這話，當下大悟，說：『原來黃檗禪師的佛法，也不過如此！』大愚禪師抓住臨濟禪師，說：『這個尿床鬼！剛才還說有什麼過錯，現在又說黃檗禪師的佛法不過如此！你到底看到了什麼？快說！快說！』臨濟禪師在大愚禪師的肋下打了三拳。大愚禪師放開臨濟禪師，說：『你這個瘋癲漢！你從黃檗禪師那裡來，關我什麼事！』臨濟禪師於是告別大愚禪師，回到黃檗禪師那裡。黃檗禪師見到臨濟禪師回來，說：『你這個傢伙，回來做什麼？』臨濟禪師說：『只爲了報答您老婆心切的恩德。』說完，便站在黃檗禪師身邊。黃檗禪師說：『這個瘋癲漢！』臨濟禪師打了黃檗禪師一掌。黃檗禪師說：『這個瘋癲漢！竟然敢來老虎嘴裡拔鬚！』黃檗禪師喚侍者把工具拿來。臨濟禪師便向前抓住黃檗禪師，不讓他動彈。侍者上來問：『要拿什麼工具？』黃檗禪師說：『這個瘋癲漢！』臨濟禪師於是大喝一聲，走了出去。

【English Translation】 English version The Dharma Gate of Non-Duality. Thereupon, Manjusri (Manjusri, symbol of wisdom) asked Vimalakirti (Vimalakirti, a famous lay Bodhisattva): 'We have each spoken our views. What, according to you, is the way for a Bodhisattva to enter the Dharma Gate of Non-Duality (non-dual dharma door, a practice that transcends dualistic oppositions)?' At that moment, Vimalakirti remained silent. Manjusri exclaimed: 'Excellent! Excellent! Even without words or language, this is the true entry of a Bodhisattva into the Dharma Gate of Non-Duality.'

Indra Planting Grass (From 'Biographies of Eminent Monks') The Buddha pointed to the ground and said: 'This place is suitable for building a monastery.' The Deva Indra (Indra, a Buddhist protector deity) then planted a blade of grass there, saying: 'The monastery is built.' The Buddha then smiled.

Cloth Bag Begging for Money (Recorded in the 'Transmission of the Lamp' and 'Comprehensive Records of the Buddha's Ancestors,' Volume 27) The Cloth Bag Monk of Fenghua County (Fenghua, now Fenghua District, Ningbo) in Mingzhou (Mingzhou, an ancient place name, around present-day Ningbo), his clan is unknown. He called himself Qici (Qici, the Dharma name of the Cloth Bag Monk), with a fat body, wrinkled forehead, and large belly, speaking unpredictably, sleeping anywhere. He often carried a cloth bag on a staff, storing all his necessities in the bag. Entering markets and villages, he begged for whatever he saw. Whether it was wine, meat sauce, or pickled fish, he would take a small portion and put it in his bag. At that time, people called him the Cloth Bag Teacher of Changtingzi. A monk was walking in front of the Cloth Bag Monk, who patted him on the back. The monk turned around, and the Cloth Bag Monk said: 'Beg me for a coin.' The monk said: 'If you can say it, I will give you a coin.' The Cloth Bag Monk put down his bag, folded his hands, and stood there.

Huangbo's Slap (From 'Transmission of the Lamp,' Volume 12) See Baizhang's (Baizhang, a Zen master) wild fox Zen story (wild fox Zen story, a story about karmic retribution).

Dayu's Three Punches (Successor of Guizong Chang (Guizong Chang, a Zen master), from 'Transmission of the Lamp,' Volume 2) Zen Master Linji (Linji, a Zen master) was initially under Zen Master Huangbo Duanji (Huangbo Duanji, a Zen master). The head monk (the leading monk in the monastery) encouraged him to ask about the Dharma. Linji then stepped forward and asked: 'What is the great meaning of the Buddha-dharma?' Huangbo then struck him. He asked three times, and was struck three times. Linji was about to leave to study elsewhere. The head monk told Huangbo: 'Although Venerable Yixuan (Yixuan, Linji's Dharma name) is young, he is quite remarkable. He is coming to bid you farewell, hoping you can guide him further.' The next day, Linji came to say goodbye. Huangbo directed him to see Zen Master Dayu (Dayu, a Zen master) in Gaoan (Gaoan, a place name). Linji arrived at Dayu's place. Dayu asked: 'Where do you come from?' Linji said: 'From Huangbo.' Dayu asked: 'What teachings does Huangbo have?' Linji said: 'I asked three times what the great meaning of the Buddha-dharma is, and I was struck three times. I don't know what my fault is.' Dayu said: 'Huangbo is truly being kind-hearted, exhausting his efforts for you, and you still come here to ask me what your fault is!' Upon hearing this, Linji had a great enlightenment, saying: 'So Huangbo's Buddha-dharma is nothing more than this!' Dayu grabbed Linji, saying: 'You bed-wetting ghost! Just now you said what your fault was, and now you say Huangbo's Buddha-dharma is nothing more than this! What exactly did you see? Speak! Speak!' Linji punched Dayu three times in the ribs. Dayu released Linji, saying: 'You madman! You came from Huangbo, what does it have to do with me!' Linji then bid farewell to Dayu and returned to Huangbo. Huangbo saw Linji return and said: 'What are you doing back here, you fellow?' Linji said: 'Just to repay your kind-heartedness.' After saying that, he stood beside Huangbo. Huangbo said: 'You madman!' Linji slapped Huangbo. Huangbo said: 'You madman! You dare to pull the tiger's whiskers!' Huangbo called the attendant to bring the tools. Linji then stepped forward and grabbed Huangbo, preventing him from moving. The attendant came up and asked: 'What tools do you need?' Huangbo said: 'This madman!' Linji then shouted loudly and walked out.

來的的意。三度蒙賜棒。不知過在什麼處。愚曰。黃檗恁么老婆心為汝得徹。猶覓過在。濟于言下大悟云。元來黃檗佛法無多子。愚忸住濟曰。者尿床鬼子。適道過在什麼處。如今卻道黃檗佛法無多子。你見個什麼道理。速道道。濟于大愚肋下筑三拳。大愚托開云。汝師黃檗。非幹我事。濟辭大愚回黃檗。檗云汝回太速生。濟云祇為老婆心切。便人事了。侍立次。黃檗云。大愚有何言句。濟遂舉前話。檗云這大愚老漢待見痛與一頓。濟云。說什麼待。即今便與。隨後便打黃檗一掌。黃檗云。這風顛漢卻來這裡捋虎鬚。濟便喝。檗云。侍者引這風顛漢參堂去。

李翱問道

(傳燈十四)唐李翱。字習之。參藥山問道。山以手指上下曰會么。翱曰不會。山云云在青天水在瓶。翱乃述偈云。煉得身形侶鶴形。千株松下兩函經。我來問道無餘說。云在青霄水在瓶。

陳操論禪

(陳尊宿弟子傳燈九)睦州刺史陳操尚書飯雲門偃而問曰。儒書即不問。三乘十二分教自有講師。如何是衲僧行腳事。曰曾問幾人來。曰即今問上座。偃曰。即今且置。作么生是教意。曰黃卷赤軸。偃曰。此是文字語言。作么生是教意。曰。口欲談辭喪。心欲緣而慮忘。偃曰。口欲談辭喪。為對有言。心欲緣而慮忘。為對妄想。

【現代漢語翻譯】現代漢語譯本來的的意（不理解他的意思）。三次蒙受（黃檗）的棒打。不知道過錯在什麼地方。愚（大愚）說：『黃檗如此婆婆心切，為你徹底著想，你還尋找過錯在哪裡？』濟（臨濟）在言下大悟，說：『原來黃檗佛法沒有多少東西啊！』濟（臨濟）慚愧地住口。愚（大愚）說：『你這尿床鬼子，剛才還說不知道過錯在哪裡，現在卻說黃檗佛法沒有多少東西。你見到了什麼道理？快說快說！』濟（臨濟）在大愚肋下打了三拳。大愚推開他說：『你的老師是黃檗，與我無關。』濟（臨濟）告辭大愚，回到黃檗處。黃檗說：『你回來得太快了吧。』濟（臨濟）說：『只因爲老婆心切，便把事情辦完了。』侍立在旁時，黃檗問：『大愚有什麼言語？』濟（臨濟）便說了之前的話。黃檗說：『這大愚老漢，待我見到他，要狠狠地打他一頓。』濟（臨濟）說：『說什麼等待，現在就打！』隨後便打了黃檗一掌。黃檗說：『這瘋癲漢竟然來這裡捋虎鬚！』濟（臨濟）便喝了一聲。黃檗說：『侍者，帶這瘋癲漢去參堂。』

李翱問道

（傳燈錄十四）唐（唐朝 (618年-907年)）朝李翱，字習之，參拜藥山（藥山惟儼）問道。藥山用手指指上下，說：『會嗎？』李翱說：『不會。』藥山說：『云在青天，水在瓶中。』李翱於是作偈說：『煉得身形侶鶴形，千株松下兩函經。我來問道無餘說，云在青霄水在瓶。』

陳操論禪

（陳尊宿弟子傳燈錄九）睦州刺史陳操尚書請雲門偃（雲門文偃）吃飯，問他說：『儒家書籍暫且不問，三乘十二分教自有講師，什麼是衲僧（僧人的別稱）行腳（雲遊）的事？』雲門偃說：『曾經問過幾個人來？』陳操說：『現在問上座（對僧人的尊稱）。』雲門偃說：『現在暫且放下，什麼是教意？』陳操說：『黃卷赤軸（指書籍）。』雲門偃說：『這是文字語言，什麼是教意？』陳操說：『口欲談辭喪，心欲緣而慮忘。』雲門偃說：『口欲談辭喪，是爲了對治有言；心欲緣而慮忘，是爲了對治妄想。』

【English Translation】 English version He did not understand his intention. He had been beaten three times. He did not know where his fault lay. Yu (Dayu) said, 'Huangbo is so kind-hearted, trying to help you thoroughly, yet you are still looking for faults?' Ji (Linji) had a great enlightenment upon hearing this and said, 'So Huangbo's Buddhism doesn't have much!' Ji (Linji) stopped speaking, feeling ashamed. Yu (Dayu) said, 'You bed-wetting ghost, you just said you didn't know where your fault lay, but now you say Huangbo's Buddhism doesn't have much. What principle have you seen? Speak quickly!' Ji (Linji) punched Dayu three times in the ribs. Dayu pushed him away and said, 'Your teacher is Huangbo, it has nothing to do with me.' Ji (Linji) bid farewell to Dayu and returned to Huangbo. Huangbo said, 'You've returned too quickly.' Ji (Linji) said, 'Just because I was eager to be kind-hearted, I finished the matter.' While standing by, Huangbo asked, 'What did Dayu say?' Ji (Linji) then recounted what had happened earlier. Huangbo said, 'That old man Dayu, when I see him, I'll give him a good beating.' Ji (Linji) said, 'Why wait? I'll beat him now!' Then he slapped Huangbo. Huangbo said, 'This madman has come here to stroke the tiger's whiskers!' Ji (Linji) then shouted. Huangbo said, 'Attendant, take this madman to the meditation hall.'

Li Ao Asks About the Dao

(Transmission of the Lamp, 14) Li Ao of the Tang Dynasty (唐朝 (618-907)), whose courtesy name was Xizhi, visited Yaoshan (Yaoshan Weiyan) to ask about the Dao. Yaoshan pointed up and down with his finger and said, 'Do you understand?' Li Ao said, 'I don't understand.' Yaoshan said, 'The clouds are in the blue sky, the water is in the bottle.' Li Ao then composed a verse: 'Having refined my form to be like a crane, two cases of scriptures under a thousand pines. I come to ask about the Dao, there is nothing else to say, the clouds are in the blue sky, the water is in the bottle.'

Chen Cao Discusses Chan

(Transmission of the Lamp, disciple of Venerable Chen, 9) Chen Cao, the Prefect of Muzhou and Minister of the Ministry of Works, invited Yunmen Yan (Yunmen Wenyan) to a meal and asked him, 'I won't ask about Confucian books. The Three Vehicles and Twelve Divisions of the teachings have their own lecturers. What is the matter of a wandering monk (another name for monks)?' Yunmen Yan said, 'How many people have you asked?' Chen Cao said, 'I am asking you now, venerable monk (a respectful term for monks).' Yunmen Yan said, 'Let's put that aside for now. What is the meaning of the teachings?' Chen Cao said, 'Yellow scrolls and red axes (referring to books).' Yunmen Yan said, 'These are words and language. What is the meaning of the teachings?' Chen Cao said, 'The mouth desires to speak but words are lost, the mind desires to grasp but thoughts are forgotten.' Yunmen Yan said, 'The mouth desires to speak but words are lost, is to counter having words; the mind desires to grasp but thoughts are forgotten, is to counter delusions.'

作么生是教意。尚書無以酬之。偃曰。聞公常看法華經是否。曰不敢。曰。經曰治生產業皆與實相不相違背。且道非非想天有幾人退位。又無以酬之。偃呵譏之而去。

靈云見花

(溈山法嗣　傳燈十一)福州靈云志勤禪師初在溈山。因見桃花啟悟。乃曰。三十年來尋劍客。幾逢落葉又抽枝。自從一見桃花。后直到如今更不疑。溈山一日曰。從緣得入永無退轉。后玄沙聞曰。諦當甚諦當。敢保老兄未徹在。

香嚴擊竹

(傳燈十一)鄧州香嚴智閑禪師初參溈山不契。辭抵南陽忠國師遺蹟憩焉。一日因山中艾除草木。以瓦礫擊竹作聲。俄失笑間。廓然自省。乃述偈曰。一擊忘所知。更不假修治。處處無軌跡。聲色外威儀。諸方達道者。盡言上上機。

沙彌尋思

(傳燈五)石頭希遷禮六祖為師。未受具屬。祖將示滅。遷曰和尚百年後希遷當何所依。祖曰尋思去。及祖順世。遷每於靜處端坐。寂若忘生。第一座問曰。汝師已逝。空坐奚為。遷曰。我稟遺誡。故尋思爾。座曰。汝有師兄行思在青原。汝當依焉。師言甚直。汝自迷爾。遷遂詣靜居。即嗣青原之道。

道者覓宿

(會元一)五祖弘忍大師者。蘄州黃梅人也。先為破頭山中㘽松道者。嘗請於四祖曰。法道可得聞

【現代漢語翻譯】現代漢語譯本：『什麼是教義？』尚書（官名）無法回答。趙州偃禪師說：『聽說您經常閱讀《法華經》，是嗎？』尚書回答：『不敢當。』趙州偃禪師說：『經中說，治理生產事業都與實相不相違背。』且說非非想天（佛教用語，三界天中最高的一界）有多少人會退位呢？』尚書仍然無法回答。趙州偃禪師呵斥譏諷他后離開了。

靈云見桃花（溈山（地名）法嗣，出自《景德傳燈錄》卷十一）福州靈云志勤禪師最初在溈山，因為見到桃花而開悟。於是說：『三十年來尋找劍客，幾次遇到落葉又抽出新枝。自從一見桃花后，直到如今再不懷疑。』溈山有一天說：『從因緣而入道，永遠不會退轉。』後來玄沙（人名）聽到后說：『確實是這樣，確實是這樣。但我敢保證老兄還沒有徹底領悟。』

香嚴擊竹（出自《景德傳燈錄》卷十一）鄧州香嚴智閑禪師最初參拜溈山，但未能契合。於是告辭前往南陽忠國師的遺蹟處休息。有一天，因為在山中鋤草，用瓦片敲擊竹子發出聲音，忽然在失笑間，徹底醒悟。於是作偈說：『一擊忘卻了所知，更不需要任何修行。處處沒有軌跡可尋，聲色之外自有威儀。各地的得道者，都說這是上上根機。』

沙彌尋思（出自《景德傳燈錄》卷五）石頭希遷（人名）禮拜六祖慧能（人名）為師，但尚未受具足戒。六祖將要示寂時，希遷問：『和尚百年之後，希遷我該依靠誰呢？』六祖說：『去尋思吧。』等到六祖圓寂后，希遷常常在安靜的地方端坐，寂靜得好像忘記了生死。第一座（寺院中的職位）問：『你的老師已經去世了，空坐著有什麼用呢？』希遷說：『我遵從老師的遺訓，所以才尋思啊。』第一座說：『你的師兄行思在青原山（地名），你應該去依靠他。老師的話非常直接，是你自己迷惑了。』於是希遷前往靜居寺，繼承了青原行思的道統。

道者覓宿（出自《五燈會元》卷一）五祖弘忍大師，是蘄州黃梅人。先前是破頭山中的栽松道者，曾經向四祖道信（人名）請教說：『佛法大道可以聽聞嗎？』

【English Translation】 English version: 『What is the meaning of the teaching?』 The Minister (a government official) could not answer. Zen Master Zhao Zhou Yan said, 『I heard that you often read the Lotus Sutra, is that so?』 The Minister replied, 『I dare not.』 Zen Master Zhao Zhou Yan said, 『The sutra says that managing production and business does not contradict the true nature of reality.』 Furthermore, how many people in the Heaven of Neither Perception nor Non-Perception (the highest realm in the Three Realms in Buddhism) will regress?』 The Minister still could not answer. Zen Master Zhao Zhou Yan scolded and ridiculed him before leaving.

Lingyun's Seeing Peach Blossoms (A Dharma heir of Weishan (place name), from Transmission of the Lamp, Volume 11) Zen Master Lingyun Zhiqin of Fuzhou initially attained enlightenment at Weishan upon seeing peach blossoms. Thereupon he said, 『For thirty years I have been searching for a swordsman; several times I encountered falling leaves and sprouting branches. Since seeing the peach blossoms, I have had no more doubts until now.』 One day, Weishan said, 『Entering through conditions, there will be no regression forever.』 Later, Xuansha (person's name) heard this and said, 『Indeed it is so, indeed it is so. But I dare guarantee that the old brother has not thoroughly realized it.』

Xiangyan Striking Bamboo (From Transmission of the Lamp, Volume 11) Zen Master Xiangyan Zhixian of Dengzhou initially visited Weishan but did not attain accord. He then bid farewell and rested at the remains of National Teacher Zhong of Nanyang. One day, while weeding in the mountains, he struck bamboo with a tile, making a sound. Suddenly, in a moment of laughter, he thoroughly awakened. Thereupon he composed a verse saying, 『One strike forgets what was known; no further cultivation is needed. Everywhere there are no traces; beyond sound and form is dignified presence. All those who have attained the Way in various places say this is the highest capacity.』

The Novice's Contemplation (From Transmission of the Lamp, Volume 5) Shitou Xiqian (person's name) paid respects to the Sixth Patriarch Huineng (person's name) as his teacher, but had not yet received full ordination. When the Sixth Patriarch was about to pass away, Xiqian asked, 『After the death of the Abbot, who should I, Xiqian, rely on?』 The Sixth Patriarch said, 『Go contemplate.』 After the Sixth Patriarch passed away, Xiqian often sat quietly in a secluded place, as still as if he had forgotten life and death. The First Seat (a position in the monastery) asked, 『Your teacher has passed away; what is the use of sitting idly?』 Xiqian said, 『I am following the teacher's last words, so I am contemplating.』 The First Seat said, 『Your Dharma brother Xingsi is at Qingyuan Mountain (place name); you should rely on him. The teacher's words were very direct; you are just confused.』 Thereupon Xiqian went to Jingju Temple and inherited the lineage of Qingyuan Xingsi.

A Taoist Seeks Lodging (From Wudeng Huiyuan, Volume 1) Great Master Hongren, the Fifth Patriarch, was a native of Huangmei in Qizhou. He was previously a Taoist who planted pines in Potou Mountain. He once asked the Fourth Patriarch Daoxin (person's name), 『Can the Great Way of the Dharma be heard?』

乎。祖曰汝已老脫。有聞其能廣化耶。儻若再來。吾尚可遲汝。乃去行水邊。見一女子浣衣。揖曰寄宿得否。女曰我有父兄可往求之。曰。諾我即敢行。女首肯之。遂回䇿而去。女周氏季子也。歸輒孕。父母大惡逐之。女無所歸。日傭紡里中。夕止於眾館之下。已而生一子以為不詳。因拋濁港中。明日見之溯流而上。氣體鮮明。大驚。遂舉之成童。隨母乞食。里人呼為無姓兒。逢一智者嘆曰。此子缺七種相不逮如來。后遇信大師得法嗣。化于破頭山。

鳥窠吹毛

(道欽法嗣　會元二)杭州鳥窠道林禪師。因棲樹上時為鳥窠。有侍者會通辭去。師謂曰。汝今何往。曰諸方學佛法去。師曰。若是佛法。吾此間亦有少許。曰如何是和尚佛法。師于身上拈起布毛吹之。會通便悟。

龍潭滅燭

(天皇道吾法嗣　傳燈十五)德山因造龍潭崇信禪師。即時辭去。龍潭留之。一夕于室外默坐。龍問何不歸來。山對曰黑。龍潭乃點燭與山。山擬接。龍便吹滅。山乃禮拜。龍曰見什麼。曰從今向去不疑天下老和尚舌頭也。至明日便發。龍潭謂諸徒曰。可中有一個漢。牙如劍樹。口似血盆。一棒打不回頭。他時向孤峰頂上立吾道在。

孚公搖頭

(會元七)太原孚上坐遍歷諸方。名聞宇內。嘗游淅

中。登徑山法會。一日于大佛殿前有僧問上座曾到五臺否。師曰曾到。曰還見文殊么。師曰見。曰什麼處見。師曰徑山佛殿前見。其僧后適閩川。舉似。雪峰曰何不教伊入嶺來。師聞乃趨裝而邁。初上雪峰廨院憩錫。因分甘子與僧。長慶棱和尚問什麼處將來。師曰嶺外將來。曰遠涉不易擔負得來。師曰。甘子甘子。方上參雪峰。禮拜訖立於座右。雪峰才顧視。師便下看主事。異日雪峰見師乃指日示之。師搖手而出。雪峰曰汝不肯我。師曰和尚搖頭某甲擺尾。什麼處不肯和尚。曰到處須諱卻。師不出世。諸方目為太原孚上座。

居士翹足

三角禾豆

(馬祖法嗣　會元三)潭州三角山德印禪師。僧問如何是三寶。師曰禾麥豆。曰學人不會。師曰大眾欣然奉持。

南華稻粟

婆子作齋

(會元六)龐行婆入鹿門寺設齋。維那請意旨。婆拈梳子插向髻后曰迴向了也。便出去。

甘贄設粥

(南泉弟子傳燈十)池州甘贄行者入寺設粥。仍請南泉唸誦。泉乃白槌曰。請大眾為貍奴白牯念摩訶般若波羅蜜多。甘拂袖便出。南泉粥后問典座。行者在甚麼處。座曰當時便去也。泉便打破鍋子。

灌溪劈箭

(臨濟法嗣　傳燈十二)魏府灌溪志閑禪師。因僧問久響灌溪。

【現代漢語翻譯】現代漢語譯本：中。參加徑山法會。一日在大佛殿前，有僧人問上座是否到過五臺山。禪師說：『到過。』僧人問：『還見到文殊菩薩（智慧的象徵）了嗎？』禪師說：『見到。』僧人問：『在什麼地方見到？』禪師說：『在徑山佛殿前見到。』那位僧人後來去了閩川，把這件事告訴了雪峰禪師。雪峰禪師說：『為什麼不教他到嶺南來？』禪師聽了，就準備行裝前往。剛到雪峰禪寺，在廨院休息。因為分甘蔗給僧人，長慶棱和尚問：『從什麼地方拿來的？』禪師說：『從嶺外拿來的。』長慶棱和尚問：『遠涉不易，能負擔得來嗎？』禪師說：『甘蔗，甘蔗。』之後禪師去參拜雪峰禪師，禮拜完畢後站在雪峰禪師的座位右邊。雪峰禪師才看他一眼，禪師就下去看管事務。過了幾天，雪峰禪師看見禪師，就指著太陽給他看。禪師搖手走了出去。雪峰禪師說：『你不認可我。』禪師說：『和尚搖頭，我擺尾，什麼地方不認可和尚？』雪峰禪師說：『到處都需要避諱。』禪師沒有出世，各方都稱他為太原孚上座。

居士翹足

三角禾豆

（馬祖（唐朝時期禪宗大師）法嗣會元三）潭州三角山德印禪師。有僧人問：『什麼是三寶（佛、法、僧）？』禪師說：『禾、麥、豆。』僧人說：『學人不會。』禪師說：『大眾欣然奉持。』

南華稻粟

婆子作齋

（會元六）龐行婆到鹿門寺設齋。維那請示意旨。龐行婆拿起梳子插向髮髻后說：『迴向完畢了。』便出去了。

甘贄設粥

（南泉（唐朝時期禪宗大師）弟子傳燈十）池州甘贄行者到寺廟設粥。並請南泉禪師唸誦。南泉禪師於是敲著木槌說：『請大眾為貍奴（貓）白牯（白色母牛）念摩訶般若波羅蜜多（偉大的智慧到達彼岸）。』甘贄拂袖便走。南泉禪師粥后問典座：『行者在哪裡？』典座說：『當時就走了。』南泉禪師便打破了鍋子。

灌溪劈箭

（臨濟（唐朝時期禪宗大師）法嗣傳燈十二）魏府灌溪志閑禪師。因為有僧人問：『久聞灌溪。』

【English Translation】 English version: Attended the Dharma assembly at Jing Mountain. One day, in front of the Great Buddha Hall, a monk asked the senior monk if he had been to Mount Wutai. The master said, 'I have been there.' The monk asked, 'Did you see Manjusri (symbol of wisdom)?' The master said, 'I saw him.' The monk asked, 'Where did you see him?' The master said, 'I saw him in front of the Buddha Hall at Jing Mountain.' Later, that monk went to Minchuan and told Zen Master Xuefeng about this. Zen Master Xuefeng said, 'Why didn't you tell him to come to Lingnan?' Upon hearing this, the master prepared his luggage and set off. Upon arriving at Xuefeng Zen Monastery, he rested in the office. Because he was sharing sugarcane with the monks, Venerable Changqing Leng asked, 'Where did you get these from?' The master said, 'I brought them from outside the mountains.' Venerable Changqing Leng asked, 'It's not easy to travel so far; can you carry them?' The master said, 'Sugarcane, sugarcane.' Afterward, the master went to pay respects to Zen Master Xuefeng, bowed, and stood to the right of Zen Master Xuefeng's seat. Zen Master Xuefeng only glanced at him, and the master went down to oversee affairs. A few days later, Zen Master Xuefeng saw the master and pointed to the sun to show him. The master shook his head and walked out. Zen Master Xuefeng said, 'You don't approve of me.' The master said, 'The abbot shakes his head, and I wag my tail. Where do I not approve of the abbot?' Zen Master Xuefeng said, 'Everywhere needs to be avoided.' The master did not emerge into the world, and everyone called him Senior Monk Fu of Taiyuan.

A Layman Stands on Tiptoe

Triangular Grain and Beans

(Successor of Mazu (Zen master of the Tang Dynasty), Huiyuan 3) Zen Master Deyi of Triangular Mountain in Tanzhou. A monk asked, 'What are the Three Jewels (Buddha, Dharma, Sangha)?' The master said, 'Grain, wheat, and beans.' The monk said, 'This student does not understand.' The master said, 'The assembly joyfully upholds them.'

Nanhua Rice and Millet

An Old Woman Makes an Offering

(Huiyuan 6) Old Woman Pang went to Lumen Temple to make an offering. The director asked for her intention. Old Woman Pang picked up a comb, inserted it into her hair, and said, 'The dedication is complete.' Then she left.

Gan Zhi Offers Porridge

(Disciple of Nanquan (Zen master of the Tang Dynasty), Transmission of the Lamp 10) Practitioner Gan Zhi of Chizhou went to the temple to offer porridge. He also invited Zen Master Nanquan to recite the sutras. Zen Master Nanquan then struck the wooden mallet and said, 'Please, everyone, recite the Maha Prajna Paramita (great wisdom reaching the other shore) for the cat and the white cow.' Gan Zhi flicked his sleeves and left. After the porridge, Zen Master Nanquan asked the director, 'Where is the practitioner?' The director said, 'He left at that time.' Zen Master Nanquan then broke the pot.

Guanxi Splits an Arrow

(Successor of Linji (Zen master of the Tang Dynasty), Transmission of the Lamp 12) Zen Master Zhixian of Guanxi in Weifu. Because a monk asked, 'I have long heard of Guanxi.'

到來只見漚麻池。師曰。汝只見漚麻池。不見灌溪。僧曰如何是灌溪。師曰劈箭急。

疏山嚙鏃

(傳燈十七)撫州疏山圓照匡仁禪師。身相短陋。精辨冠眾。洞山門下時有嚙鏃之機。激揚玄奧。咸以仁為能詮量者。諸方三昧可以詢乎矮師叔。

天缽花開

九峰麥熟

(延壽法嗣)九峰道詮禪師。僧問承聞和尚親見延壽來是否。詮曰山前麥熟未也。

亞子延僧

則天賜浴

(事苑一)唐武則天皇后。嵩山老安．北宗神秀入襟中供養。因澡浴次。宮姬給侍。獨安怡然無他。后嘆曰。入水始知有長人(云云)。

尚書打毬

(禪林類聚一)和補曰。王常侍睦州蹤禪師。一日師問今日何放入院追。王云。為看馬打毬。所以來追。師云。人打毬馬打毬。王云人打毬。師云。人困么。云困。師云馬困么。師云露柱困么。王恤然無對。歸至私第中。夜間忽然省得。明日見師云。某會得昨日事也。師云露柱困么。王云困。師遂許之。

大夫雙陸

(傳燈八)唐陸亙大夫與南泉見人雙陸。遂拈起骰子云。恁么不恁么。只與么信彩去時如何。泉曰臭骨頭十八。

行者失笑

(明安玄法嗣　僧寶傳中)雪竇初在大陽玄禪會中典客。與僧夜語雌黃古

【現代漢語翻譯】現代漢語譯本（僧人）到來只見漚麻池。（灌溪志閑禪師）說：『你只見漚麻池，不見灌溪（地名，也指灌溪志閑禪師）。』（僧人）問：『如何是灌溪？』（灌溪志閑禪師）說：『劈箭急。』

疏山嚙鏃

（《傳燈錄》十七）撫州疏山圓照匡仁禪師，身形短小丑陋，但精明辯才超過眾人。洞山（良價禪師）門下常有機鋒銳利如嚙鏃一般。激揚玄奧的佛理，都認為匡仁禪師能夠詮釋衡量。各方的三昧（佛教用語，指正定）都可以向矮小的師叔請教。

天缽花開

九峰麥熟

（延壽（智覺延壽禪師）法嗣）九峰道詮禪師。有僧人問：『聽說和尚您親自見過延壽（智覺延壽禪師）來，是這樣嗎？』道詮禪師說：『山前的麥子熟了嗎？』

亞子延僧

則天賜浴

（《事物紀原》一）唐（618年-907年）武則天皇后，將嵩山老安（指安禪師）、北宗神秀（禪宗人物）迎入宮中供養。一次洗澡時，宮女們服侍，只有安禪師怡然自得，沒有其他想法。武后感嘆道：『入水才知道有長人（云云）。』

尚書打毬

（《禪林類聚》一）和補說：王常侍（王睦）追隨睦州蹤禪師。一天，蹤禪師問：『今天什麼人放入院來追趕？』王睦說：『因為看馬打毬，所以來追趕。』蹤禪師說：『人打毬還是馬打毬？』王睦說：『人打毬。』蹤禪師說：『人困嗎？』王睦說：『困。』蹤禪師說：『露柱（木柱）困嗎？』王睦茫然無對。回到私宅中，夜間忽然醒悟。第二天見蹤禪師說：『我明白了昨天的事了。』蹤禪師說：『露柱困嗎？』王睦說：『困。』蹤禪師於是認可了他。

大夫雙陸

（《傳燈錄》八）唐（618年-907年）陸亙大夫與南泉（普愿禪師）看見有人玩雙陸（古代一種棋類遊戲）。於是拿起骰子說：『這樣不這樣？只這樣相信綵頭去時如何？』南泉說：『臭骨頭十八。』

行者失笑

（明安玄法嗣，《僧寶傳》中）雪竇（明覺禪師）最初在大陽玄禪師的會中擔任典客（負責接待賓客的僧人）。與僧人夜間談論評論古

【English Translation】 English version The (monk) arrived and only saw the hemp-soaking pond. The master (Guanxi Zhixian Zen Master) said, 'You only see the hemp-soaking pond, but you don't see Guanxi (place name, also referring to Guanxi Zhixian Zen Master).' The (monk) asked, 'What is Guanxi?' (Guanxi Zhixian Zen Master) said, 'As fast as a splitting arrow.'

Shushan Gnawing Arrowhead

(Transmission of the Lamp, vol. 17) Zen Master Kuangren of Yuanzhao Monastery on Mount Shushan in Fuzhou was short and ugly in appearance, but his intelligence and eloquence surpassed everyone else. Under the tutelage of Dongshan (Liangjie Zen Master), there were often sharp and incisive exchanges like gnawing on an arrowhead. When elucidating profound Buddhist principles, everyone considered Kuangren Zen Master capable of interpreting and evaluating them. One could inquire about the samadhi (Buddhist term, referring to concentration) of various schools from the short-statured Uncle-Master.

Heavenly Bowl Flowers Bloom

Nine Peaks Wheat Ripens

(Successor of Yanshou (Zen Master Zhijue Yanshou)) Zen Master Daoquan of Nine Peaks. A monk asked, 'I heard that you personally saw Yanshou (Zen Master Zhijue Yanshou) come, is that so?' Daoquan Zen Master said, 'Has the wheat in front of the mountain ripened yet?'

Yazi Receives Monks

Zetian Bestows Bath

(Classified Records of Affairs, vol. 1) Empress Wu Zetian of the Tang Dynasty (618-907 AD) welcomed the old An (referring to Zen Master An) of Mount Song and Shenxiu (figure in the Chan school) of the Northern School into the palace for support. Once, during a bath, palace maids attended, but only Zen Master An remained composed and without other thoughts. The Empress sighed, 'Only when entering the water does one know there are tall people (etc.).'

Minister of State Playing Polo

(Collection of Zen Forest Categories, vol. 1) He Bu said: Wang Changshi (Wang Mu) followed Zen Master Zong of Muzhou. One day, Zen Master Zong asked, 'Who was sent into the monastery today to chase after?' Wang Mu said, 'Because I was watching horses play polo, I came to chase after.' Zen Master Zong said, 'Are the people playing polo or the horses playing polo?' Wang Mu said, 'The people are playing polo.' Zen Master Zong said, 'Are the people tired?' Wang Mu said, 'Tired.' Zen Master Zong said, 'Is the pillar tired?' Wang Mu was at a loss for words. Returning to his private residence, he suddenly awoke in the night. The next day, he saw Zen Master Zong and said, 'I understand yesterday's matter.' Zen Master Zong said, 'Is the pillar tired?' Wang Mu said, 'Tired.' Zen Master Zong then acknowledged him.

Grandee Backgammon

(Transmission of the Lamp, vol. 8) Grandee Lu Geng of the Tang Dynasty (618-907 AD) and Nanquan (Zen Master Puz愿) saw people playing backgammon (an ancient board game). Thereupon, he picked up the dice and said, 'Like this or not like this? How is it when only believing in the stakes like this?' Nanquan said, 'Stinking bones eighteen.'

Practitioner Bursting into Laughter

(Successor of Xuan of Ming'an, in the Biographies of Sangha Treasures) Xue Dou (Zen Master Mingjue) initially served as the guest prefect (monk responsible for receiving guests) in the assembly of Zen Master Xuan of Dayang. He and the monks discussed and critiqued ancient

今。至趙州柏樹子因緣爭辨不已。有行者立其傍失笑而去。客退雪竇呼至。數之曰。對賓客敢笑耶。對曰。知客有古今之辨。無定古今之眼。故敢笑。曰且趙州意你作么生會。因以偈對曰。一兔橫身當古路。蒼鷹才見便生擒。後來獵犬無靈性。空向枯樁舊處尋。雪竇大驚。乃與結友。或云即承天宗禪師也。予謂聞此可以想見當時法席之盛也。

陸亙合哭

(傳燈十)陸亙大夫因南泉示寂。院主問曰大夫何不哭先師。亙曰道得即哭。主無語。長慶代云。合笑不合哭。

大寂吹耳

(馬祖法嗣　會元三)洪州泐潭惟建禪師。一日在馬祖法堂後坐禪。祖見乃吹建耳。兩吹建起定。見是和尚卻復入定。祖歸方丈令侍者持一碗茶與建。建不顧便自歸堂也。

尊者撥眉

(傳燈七)賓頭盧尊者赴阿育王宮大會。王問承聞尊者親見佛來是否。尊者以手撥開眉毛曰會么。王曰不會。尊者曰阿耨達池龍王請佛齋時。貧道亦預其數。賓頭盧指吾身曰如何是。

寒山茄串

(會元二)天臺山寒山子因眾僧炙茄次。將茄串向一僧背上打一下。僧回首。山呈起茄串云。是甚麼。僧曰這風顛漢。山向傍僧曰。你道這僧費卻我多少鹽醋。

解脫粥篦

(牛頭忠法嗣　會元二)古清涼傳

【現代漢語翻譯】現代漢語譯本現在，因為趙州柏樹子（Zhaozhou cypress tree，趙州禪師用以回答什麼是禪的著名公案）的因緣，人們爭論不休。有個行者站在旁邊，失笑而去。客人退去後，雪竇（Xuedou，禪宗大師）叫住他，責備他說：『面對賓客，你怎麼敢笑？』行者回答說：『知客（負責接待賓客的僧人）有古今的分別，卻沒有定古今的眼力，所以我才敢笑。』雪竇說：『那麼趙州（Zhaozhou，禪宗大師）的意圖，你作何理解？』行者於是用偈語回答說：『一兔橫身當古路，蒼鷹才見便生擒。後來獵犬無靈性，空向枯樁舊處尋。』雪竇大為驚歎，於是與他結為朋友。有人說他就是承天宗禪師。我認為，聽到這件事，可以想像當時佛法興盛的景象。

陸亙合哭

（傳燈錄十）陸亙（Lu Gun，人名）大夫因為南泉（Nanquan，禪宗大師）圓寂而悲傷。院主問：『大夫為何不哭先師？』陸亙說：『說得對就哭。』院主無言以對。長慶（Changqing，禪宗大師）代為回答說：『合笑不合哭。』

大寂吹耳

（馬祖法嗣會元三）洪州泐潭惟建禪師（Hongzhou Yetan Weijian，禪師）有一天在馬祖（Mazu，禪宗大師）的法堂後坐禪。馬祖看見了，就吹惟建的耳朵。吹了兩下，惟建從禪定中醒來，看見是和尚，又重新入定。馬祖回到方丈室，讓侍者拿一碗茶給惟建。惟建不理睬，自己回禪堂去了。

尊者撥眉

（傳燈錄七）賓頭盧尊者（Pindola，十六羅漢之一）赴阿育王（Ashoka，古印度孔雀王朝國王）宮大會。阿育王問：『聽說尊者親眼見過佛陀，是這樣嗎？』尊者用手撥開眉毛說：『會么（明白嗎）？』阿育王說：『不會。』尊者說：『阿耨達池（Anavatapta，傳說中的湖泊）龍王（Naga，印度神話中的蛇神）請佛齋飯時，貧道也在其中。』賓頭盧指著自己的身體說：『如何是（什麼是）？』

寒山茄串

（會元二）天臺山寒山子（Hanshan，唐代隱士，以詩歌聞名）因為眾僧烤茄子，就把茄子串向一個僧人的背上打了一下。僧人回頭，寒山舉起茄子串說：『是甚麼（是什麼）？』僧人說：『這風顛漢（瘋癲的人）。』寒山對旁邊的僧人說：『你說這僧人費卻我多少鹽醋（浪費了我多少鹽和醋）。』

解脫粥篦

（牛頭忠法嗣會元二）古清涼傳（Gu Qingliang，人名）

【English Translation】 English version Now, people are endlessly arguing about the Zhaozhou cypress tree (Zhaozhou's famous case used to answer what is Zen). A practitioner stood by and laughed before leaving. After the guests had left, Xuedou (Zen master) called him over and scolded him, saying, 'How dare you laugh in front of the guests?' The practitioner replied, 'The receptionist (the monk in charge of receiving guests) distinguishes between ancient and modern, but does not have the eye to discern ancient and modern, so I dared to laugh.' Xuedou said, 'Then how do you understand Zhaozhou's (Zen master) intention?' The practitioner then replied with a verse: 'A rabbit lies across the ancient road, a hawk seizes it as soon as it sees it. Later hunting dogs have no spiritual nature, they search in vain for the old spot by the withered stump.' Xuedou was greatly surprised and became friends with him. Some say he was Chan Master Zong of Chengtian Temple. I think that hearing this, one can imagine the flourishing state of the Dharma at that time.

Lu Gun's Appropriate Crying

(Transmission of the Lamp 10) Because of the passing of Nanquan (Zen master), the official Lu Gun (person's name) was saddened. The abbot asked, 'Why doesn't the official cry for the late master?' Lu Gun said, 'I will cry if you speak correctly.' The abbot was speechless. Changqing (Zen master) replied on his behalf, 'It is appropriate to laugh, not to cry.'

Daji Blowing in the Ear

(Lineage of Mazu, Compendium of Zen 3) Chan Master Weijian of Yetan Temple in Hongzhou (Chan master) was sitting in meditation behind Mazu's (Zen master) Dharma hall one day. Mazu saw him and blew in Weijian's ear. After blowing twice, Weijian awoke from his samadhi. Seeing that it was the abbot, he re-entered samadhi. Mazu returned to his room and asked the attendant to bring a bowl of tea to Weijian. Weijian ignored it and returned to the meditation hall himself.

The Venerable Plucking His Eyebrows

(Transmission of the Lamp 7) The Venerable Pindola (one of the sixteen Arhats) attended the grand assembly at the palace of King Ashoka (ancient Indian Mauryan dynasty king). King Ashoka asked, 'I have heard that the Venerable One has personally seen the Buddha, is that so?' The Venerable One plucked open his eyebrows with his hand and said, 'Do you understand?' The king said, 'I do not understand.' The Venerable One said, 'When the Naga (Indian mythological snake god) King of Anavatapta Lake (legendary lake) invited the Buddha to a vegetarian meal, this poor monk was also among them.' Pindola pointed to his own body and said, 'What is it?'

Hanshan's Eggplant Skewer

(Compendium of Zen 2) Because the monks were roasting eggplants, Hanshanzi (Tang dynasty recluse, famous for his poetry) of Tiantai Mountain struck a monk on the back with a skewer of eggplants. The monk turned his head, and Hanshan raised the eggplant skewer and said, 'What is this?' The monk said, 'This crazy man.' Hanshan said to the monks beside him, 'How much salt and vinegar do you say this monk has cost me?'

Liberation Congee Paddle

(Lineage of Niutou Zhong, Compendium of Zen 2) Gu Qingliang's transmission (person's name)

。大隋五臺縣昭果寺解脫禪師自文殊示心印之後。乃謙卑自牧。專精侍眾。厥後文殊躬臨試驗。解脫每清旦為眾營粥。文殊忽見於前。脫殊不顧視。文殊警之曰。吾是文殊。脫以攪粥篦便打曰。文殊自文殊。解脫自解脫。殊乃說偈曰。苦瓠連根苦。甜瓜徹蒂甜。修行三大劫。卻被老僧嫌。

陳老蒲鞋

(黃檗法嗣)睦州龍興寺道蹤禪師。即陳尊宿也。見黃檗造悟。住高安米山寺。以母老東歸。鬻草屨以給侍。后住龍興寺。

龐蘊漉籬

(馬祖弟子傳燈)襄州龐蘊居士。一女名靈照。常隨制竹漉籬令鬻之。以供朝夕。

悟本紙捻

(云巖晟法嗣　會元十五)和補曰。洞山守初禪師。僧問如何是正法眼。師曰紙捻無油。初嗣雲門。洞山悟本傳中無紙捻之事。

法眼香匙

(桂琛法嗣　傳燈廿四)升州清涼院文益大法眼禪師與悟空禪師向火拈起香匙。問悟空云。不得喚作香匙。兄喚作什麼。空云香匙。師不肯。悟空卻後二十餘日方明此語。

光仁女子

(良價法嗣　傳燈十七)疏山握木蛇。有僧問手中是什麼。師提起曰曹家女。

玄則童兒

(天益法嗣　傳燈廿四)金陵報恩院玄則禪師。初問青峰如何是佛。青峰曰丙丁童子來求火。師得此語藏

【現代漢語翻譯】現代漢語譯本大隋（581年-618年）五臺縣昭果寺的解脫禪師自從文殊菩薩（Manjusri，智慧的象徵）示以心印之後，便謙卑自守，專心侍奉大眾。後來文殊菩薩親自降臨試驗他。解脫禪師每天清晨為大眾煮粥，文殊菩薩忽然出現在他面前，解脫禪師卻不理睬。文殊菩薩提醒他說：『我是文殊。』解脫禪師用攪粥的木棒便打過去，說：『文殊自是文殊，解脫自是解脫。』文殊菩薩於是說偈語道：『苦瓠連根苦，甜瓜徹蒂甜。修行三大劫，卻被老僧嫌。』

陳老蒲鞋

（黃檗希運（Huangbo Xiyun）的法嗣）睦州龍興寺的道蹤禪師，就是陳尊宿。見黃檗希運后開悟，住在高安米山寺。因為母親年老，便回到東方家鄉，靠賣草鞋來供養母親。後來住在龍興寺。

龐蘊漉籬

（馬祖道一（Mazu Daoyi）的弟子，傳燈錄）襄州龐蘊居士，有一個女兒名叫靈照，常常跟隨他製作竹製的漉籬來賣，以供給早晚的生計。

悟本紙捻

（云巖曇晟（Yunyan Tansheng）的法嗣，會元十五）和補說：洞山守初禪師，有僧人問：『如何是正法眼？』禪師說：『紙捻無油。』守初禪師是雲門文偃（Yunmen Wenyan）的法嗣。洞山悟本的傳記中沒有紙捻這件事。

法眼香匙

（桂琛洪進（Gui Chen Hongjin）的法嗣，傳燈錄廿四）升州清涼院的文益大法眼禪師與悟空禪師一起烤火，拿起香匙。問悟空禪師說：『不得叫作香匙，你叫它作什麼？』悟空禪師回答說：『香匙。』文益禪師不認可。悟空禪師過了二十多天才明白這句話的含義。

光仁女子

（良價（Liangjia）的法嗣，傳燈錄十七）疏山握著木蛇。有僧人問：『手中是什麼？』禪師提起木蛇說：『曹家女。』

玄則童兒

（天益（Tianyi）的法嗣，傳燈錄廿四）金陵報恩院的玄則禪師，最初問青峰禪師：『如何是佛？』青峰禪師回答說：『丙丁童子來求火。』玄則禪師因此領悟。

【English Translation】 English version After Zen Master Jietuo of Zhaoguo Temple in Wutai County of the Great Sui Dynasty (581-618 AD) was shown the mind-seal by Manjusri (symbol of wisdom), he was humble and self-disciplined, and devoted himself to serving the public. Later, Manjusri personally came to test him. Zen Master Jietuo cooked porridge for the public every morning. Manjusri suddenly appeared in front of him, but Zen Master Jietuo ignored him. Manjusri reminded him, 'I am Manjusri.' Zen Master Jietuo hit him with the stick he used to stir the porridge, saying, 'Manjusri is Manjusri, and Jietuo is Jietuo.' Manjusri then spoke a verse: 'Bitter gourd is bitter from the root, sweet melon is sweet through the stem. Practicing for three great kalpas, yet disliked by this old monk.'

Old Chen's Straw Sandals

Zen Master Daozong of Longxing Temple in Muzhou (a Dharma heir of Huangbo Xiyun) was Chen Zunsu. He attained enlightenment after seeing Huangbo Xiyun and lived in Mishan Temple in Gaoan. Because his mother was old, he returned to his hometown in the east and supported his mother by selling straw sandals. Later, he lived in Longxing Temple.

Pang Yun's Bamboo Filter

(A disciple of Mazu Daoyi, Transmission of the Lamp) Layman Pang Yun of Xiangzhou had a daughter named Lingzhao, who often followed him in making bamboo filters to sell, in order to provide for their daily meals.

Wuben's Paper Wick

(A Dharma heir of Yunyan Tansheng, Huiyuan 15) Hebu said: Zen Master Shouchu of Dongshan, a monk asked, 'What is the Eye of the True Dharma?' The master said, 'A paper wick without oil.' Shouchu was a Dharma heir of Yunmen Wenyan. There is no mention of a paper wick in the biography of Dongshan Wuben.

Fayan's Incense Spoon

(A Dharma heir of Gui Chen Hongjin, Transmission of the Lamp 24) Zen Master Fayan Wenyi of Qingliang Temple in Shengzhou and Zen Master Wukong were warming themselves by the fire and picked up an incense spoon. He asked Zen Master Wukong, 'You must not call it an incense spoon, what do you call it?' Zen Master Wukong replied, 'An incense spoon.' Zen Master Wenyi did not approve. Zen Master Wukong only understood the meaning of this saying more than twenty days later.

Guangren's Daughter

(A Dharma heir of Liangjia, Transmission of the Lamp 17) Shushan held a wooden snake. A monk asked, 'What is in your hand?' The master raised the wooden snake and said, 'Cao's daughter.'

Xuanze's Boy

(A Dharma heir of Tianyi, Transmission of the Lamp 24) Zen Master Xuanze of Baoen Temple in Jinling initially asked Zen Master Qingfeng, 'What is Buddha?' Zen Master Qingfeng replied, 'A Bing-Ding boy comes seeking fire.' Zen Master Xuanze attained enlightenment from this saying.

之於心。及謁凈惠詰其悟旨。師對曰。丙丁是火而更求火。亦似玄則將佛問佛。凈惠曰。幾放過。元來錯會。師雖蒙開發。頗懷猶豫。復退思既殆。莫曉玄理。乃投誠請益。凈惠曰。汝問我與汝道。師乃問如何是佛。凈惠曰丙丁童子來求火。師豁然知歸。后住報恩院。

九峰拽擺

(智門祚嗣僧寶傳下)九峰長老勤公曰。揚岐牽犁。九峰拽把。

保福扶犁

(雪峰法嗣　傳燈十)潭州保福院從展禪師。因舉盤山道光境俱忘復是何物。洞山道。光境未忘復是何物。師曰。據此二尊宿商量猶未得剿絕。乃問長慶如今作么生道得剿絕。慶良久。師曰情知和尚向鬼窟里作活計。慶卻問作么生。師云兩手扶犁水過膝。

玄泰布衲

(石霜諸嗣傳燈十六)南嶽玄泰上坐。不知何許人也。沉靜寡言。未嘗衣帛。眾謂之泰布衲。

克符紙衣

(臨濟法嗣　會元十一)𣵠州紙衣克符和尚也。

庵主不顧

(臨濟法嗣　傳燈十二)蓮華峰祥庵主。拈拄杖示眾云。古人到這裡為什麼不肯住。眾無語。自代云。為他途路不得力。復云。畢竟如何。又自云。楖𣗖橫擔不顧人。直入千峰萬峰去。(楖𣗖。拄杖也)。

良䆳盡知

(會元四)壽州良䆳座主參麻谷。蒙印可

【現代漢語翻譯】現代漢語譯本：關於心。等到謁見凈惠禪師，請教他開悟的旨要。禪師回答說：『丙丁是火，卻更要尋求火。』也好像玄則禪師將佛來問佛。凈惠禪師說：『幾次放過了你，原來是錯誤理解了。』禪師雖然蒙受啓發，但心中頗有猶豫，又退回去思考，最終還是不明白其中的玄妙道理，於是誠心請教。凈惠禪師說：『你問我，我就告訴你。』禪師於是問：『如何是佛？』凈惠禪師說：『丙丁童子來求火。』禪師豁然開悟，知道歸宿。後來住在報恩院。九峰拽擺（智門祚的嗣法弟子，出自《僧寶傳》）九峰勤公長老說：『揚岐牽犁，九峰拽把。』保福扶犁（雪峰禪師的法嗣，出自《傳燈錄》第十卷）潭州保福院從展禪師，因為舉出盤山道光『境俱忘，復是何物』的話頭，洞山禪師回答說：『光境未忘，復是何物？』禪師說：『依我看，這兩位尊宿商量，還是沒有徹底解決。』於是問長慶禪師：『如今怎麼說才能徹底解決？』長慶禪師沉默良久。禪師說：『我情知和尚你在鬼窟里做活計。』長慶禪師反問：『怎麼說？』禪師說：『兩手扶犁，水過膝。』玄泰布衲（石霜禪師諸位嗣法弟子，出自《傳燈錄》第十六卷）南嶽玄泰上座，不知道是哪裡人。沉默寡言，從不穿絲綢，眾人都稱他為泰布衲。克符紙衣（臨濟禪師的法嗣，出自《會元》第十一卷）𣵠州紙衣克符和尚。庵主不顧（臨濟禪師的法嗣，出自《傳燈錄》第十二卷）蓮華峰祥庵主，拿起拄杖向大眾開示說：『古人到這裡為什麼不肯住？』大眾沒有回答。庵主自己代替回答說：『因為他途路不得力。』又說：『到底如何？』又自己說：『楖𣗖（zhé lì，拄杖）橫擔不顧人，直入千峰萬峰去。』良䆳盡知（出自《會元》第四卷）壽州良䆳座主參拜麻谷禪師，得到麻谷禪師的印可。

【English Translation】 English version: Regarding the mind. When he went to see Zen Master Jinghui (淨惠, name of a Zen master) and asked about the essence of enlightenment, the master replied: 'Bing Ding (丙丁, two of the ten Heavenly Stems in Chinese astrology, here used metaphorically) is fire, yet you seek fire further.' It is also like Zen Master Xuanze (玄則, name of a Zen master) using Buddha to ask about Buddha. Zen Master Jinghui said: 'How many times have I let you go? It turns out you misunderstood.' Although the Zen master received enlightenment, he was still hesitant in his heart. He retreated to contemplate, but still did not understand the profound principles. So he sincerely asked for guidance. Zen Master Jinghui said: 'You ask me, and I will tell you.' The Zen master then asked: 'What is Buddha?' Zen Master Jinghui said: 'A Bing Ding child comes seeking fire.' The Zen master suddenly realized and knew where to return. Later, he lived in Bao'en Monastery (報恩院, name of a monastery). Jiufeng (九峰, name of a mountain) Pulling and Shaking Elder Jiufeng Qingong (勤公, name of a Zen master) said (a disciple of Zhimenzuo (智門祚, name of a Zen master) according to the Monk Treasure Transmission): 'Yangqi (揚岐, name of a place) pulls the plow, Jiufeng pulls the handle.' Baofu (保福, name of a monastery) Holding the Plow Zen Master Congzhan (從展, name of a Zen master) of Baofu Monastery (保福院, name of a monastery) in Tanzhou (潭州, ancient name of a place) raised the question of Panshan Daoguang (盤山道光, name of a Zen master): 'Both light and environment are forgotten, what is it then?' Dongshan (洞山, name of a Zen master) replied: 'Light and environment are not forgotten, what is it then?' The Zen master said: 'In my opinion, these two venerable masters' discussion has not completely resolved the matter.' So he asked Zen Master Changqing (長慶, name of a Zen master): 'How can it be completely resolved now?' Zen Master Changqing remained silent for a long time. The Zen master said: 'I know that you, venerable master, are making a living in a ghost cave.' Zen Master Changqing asked back: 'What do you mean?' The Zen master said: 'Both hands hold the plow, the water is over the knees.' Xuantai (玄泰, name of a monk) the Cloth-Clad The Venerable Xuantai (玄泰, name of a monk) of Nanyue (南嶽, name of a mountain), it is not known where he was from. He was quiet and taciturn, and never wore silk. People called him Xuantai the Cloth-Clad. Kefu (克符, name of a monk) the Paper-Clad Venerable Kefu (克符, name of a monk) of Zhiyizhou (𣵠州, ancient name of a place), the Paper-Clad, was a monk. Abbot (庵主, a hermit monk) Not Looking Back Abbot Xiang (祥, name of a monk) of Lotus Peak (蓮華峰, name of a mountain), holding his staff, instructed the assembly: 'Why didn't the ancients want to stay here?' The assembly was silent. The abbot answered for them: 'Because their path was not strong enough.' He added: 'What is it after all?' He said himself: 'With a zhe li (楖𣗖, a staff) across my shoulder, not caring about anyone, I go straight into thousands and ten thousands of peaks.' Liangzan (良䆳, name of a monk) Fully Knows Master Liangzan (良䆳, name of a monk) of Shouzhou (壽州, ancient name of a place) visited Zen Master Magu (麻谷, name of a Zen master) and received his approval.

。返都城講肆。散席告諸徒曰。諸人知處良䆳總知。良䆳知處諸人不知。

常侍擲筆

(溈山弟子會元九)襄州王敬初常侍視事次。米和尚至。常侍乃舉筆。米曰還判得虛空否。常侍擲筆入廳更不出。米致疑。至明日憑鼓山供養主入探其意。米隨之潛立遮蔽間傎伺。供養主才坐便問。昨日米和尚有甚麼言句便不得見。常侍曰。師子咬人。韓獹逐塊。米師聞得即省前謬。遽出即笑曰。我會也我會也。侍曰。會即不無。你試道。米曰。請常侍舉。侍乃豎起一隻箸。米曰這野狐精。公曰這漢徹也。

太傅過泥

(會元九)和補曰。溈山因泥壁次。李軍容來具公裳直至。至師背後端笏而立。師回首見便側泥盤作接泥勢。李便轉笏作進泥勢。師便拋下泥盤。同歸方丈。

于頔失色

(會元三)于頔相公問紫玉山道通禪師。如何是黑風吹其船舫漂墮羅剎鬼國。師云。于頔客作漢。問恁么事恁么。于公失色。師乃指云遮個是漂墮羅剎鬼國。于又問如何是佛。師喚于頔。頔應諾。師云更莫別求。

李勃懷疑

(傳燈七)江州刺史李勃問歸宗。嘗聞須彌納芥子則不疑。芥子納須彌莫是妄談否。宗云。人傳史君李萬卷是否。刺曰不敢。宗以手摩頂至踵乃曰。都如椰子大。萬卷詩書向甚處

【現代漢語翻譯】現代漢語譯本：返回都城講經說法，散席時告訴眾弟子說：『你們知道處良（Chuliang，人名）全部都知道的，處良知道的，你們卻不知道。』

常侍擲筆

襄州（Xiangzhou，地名）王敬初（Wang Jingchu，人名）常侍處理公務時，米和尚（Mi Heshang，人名）到來。常侍於是拿起筆。米和尚說：『還能判決虛空嗎？』常侍把筆扔進廳堂，不再說話。米和尚心生疑惑，到第二天，依靠鼓山（Gushan，山名）的供養主去探聽他的意思。米和尚偷偷地站在屏風後面伺機觀察。供養主剛坐下就問：『昨天米和尚說了什麼話，便不被接見？』常侍說：『獅子咬人，韓獹（Hanlu，狗名）追逐土塊。』米和尚聽了，立刻明白之前的錯誤，急忙出來笑著說：『我明白了，我明白了。』常侍說：『明白不是沒有，你試著說出來。』米和尚說：『請常侍先說。』常侍於是豎起一根筷子。米和尚說：『這野狐精。』常侍說：『這人徹底明白了。』

太傅過泥

和補（Hebu，人名）說：溈山（Weishan，山名）正在用泥抹墻時，李軍容（Li Junrong，人名）穿著官服直接來到。走到溈山背後，手持笏板站立。溈山回頭看見，便側過泥盤，做出接泥的姿勢。李軍容便轉動笏板，做出進泥的姿勢。溈山便放下泥盤，一同回到方丈室。

于頔失色

于頔（Yu Di，人名）相公問紫玉山道通禪師（Ziyushan Daotong Chanshi，人名）：『什麼是黑風吹其船舫，漂墮羅剎鬼國？』禪師說：『于頔你這打工仔，問這樣的事情幹什麼？』于頔臉色大變。禪師於是指著云說：『這個就是漂墮羅剎鬼國。』于頔又問：『什麼是佛？』禪師叫于頔的名字，于頔答應。禪師說：『更不要向別處尋求。』

李勃懷疑

江州（Jiangzhou，地名）刺史李勃（Li Bo，人名）問歸宗（Guizong，人名）：『曾經聽說須彌山（Xumi Mountain）納入芥子，則不懷疑，芥子納入須彌山，莫非是妄談嗎？』歸宗說：『人們都說史君（Shijun，對李勃的尊稱）李勃讀了萬卷書，是真的嗎？』李勃說：『不敢當。』歸宗用手從頭頂摩到腳跟，然後說：『都像椰子那麼大，萬卷詩書在哪裡呢？』

【English Translation】 English version: Returning to the capital city to lecture, he told his disciples at the end of the session: 'What you, Chuliang (person's name), know, everyone knows; what Chuliang knows, you do not know.'

The Attendant Throws Down His Pen

When Wang Jingchu (person's name), the Attendant of Xiangzhou (place name), was handling official business, Monk Mi (person's name) arrived. The Attendant then picked up a pen. Monk Mi said, 'Can you still judge emptiness?' The Attendant threw the pen into the hall and said no more. Monk Mi became suspicious and, the next day, relied on the patron of Gushan (mountain name) to inquire about his meaning. Monk Mi secretly stood behind the screen, waiting for an opportunity. As soon as the patron sat down, he asked, 'What did Monk Mi say yesterday that he was not received?' The Attendant said, 'The lion bites people; the Han hound (dog's name) chases clods.' Upon hearing this, Monk Mi immediately realized his previous mistake, hurriedly came out, and laughed, saying, 'I understand, I understand!' The Attendant said, 'Understanding is not absent, but try to say it.' Monk Mi said, 'Please, Attendant, speak first.' The Attendant then held up a single chopstick. Monk Mi said, 'This fox spirit!' The Attendant said, 'This man is thorough!'

The Grand Tutor Passes Mud

Hebu (person's name) said: When Weishan (mountain name) was plastering a wall with mud, Li Junrong (person's name), the Military Commissioner, arrived directly in his official attire. He stood behind Weishan, holding his tablet. Weishan turned around, saw him, and tilted the mud tray, making a gesture of receiving mud. Li then turned his tablet, making a gesture of offering mud. Weishan then put down the mud tray and returned to the abbot's room together.

Yu Di Turns Pale

Yu Di (person's name), the Chancellor, asked Zen Master Daotong of Ziyushan (person's name): 'What is it like when the black wind blows the boats and they drift into the land of Rakshasa demons?' The Zen Master said, 'Yu Di, you hired hand, why ask such a thing?' Yu Di turned pale. The Zen Master then pointed to the clouds and said, 'This is the land of Rakshasa demons into which they drift.' Yu Di then asked, 'What is Buddha?' The Zen Master called Yu Di's name, and Yu Di responded. The Zen Master said, 'Do not seek elsewhere.'

Li Bo's Doubt

Li Bo (person's name), the Prefect of Jiangzhou (place name), asked Guizong (person's name): 'I have heard that Mount Sumeru (Xumi Mountain) can be contained within a mustard seed without doubt, but is it not absurd to say that a mustard seed can contain Mount Sumeru?' Guizong said, 'Is it true that people say that you, Prefect Li (respectful title for Li Bo), have read ten thousand scrolls of books?' Li Bo said, 'I dare not claim that.' Guizong stroked his head down to his heels and then said, 'It's all as big as a coconut; where are the ten thousand scrolls of books?'

著。刺俯首而已。

石鞏張弓

(傳燈十四)撫州石鞏惠藏禪師常以弓箭接人。三平到。師作挽弓勢云看箭。三平作避勢。師云平生架一張弓一隻箭。只射得半個聖人。

禾山打鼓

(九峰䖍法嗣　碧巖九)禾山澄源無殷和尚垂語云。習學謂之聞。絕學謂之鄰。過此二者是為真過。僧出問如何是真過。師云解打鼓。又問如何是真諦。師云解打鼓。又問。即心即佛不問。如何是非心非佛。師云解打鼓。又問上人來時如何接。師云解打鼓。

歸宗拽石

(馬祖法嗣　傳燈　事苑二)雲門所謂雪峰輥毬。歸宗拽石。

木平般土

(蟠龍可文法嗣　傳燈)表州善道木平和尚。凡有新到未容參禮。先令般土三擔。示與頌曰。東山路側西山低。新到莫辭三擔泥。嗟汝在途經日久。明明向道卻成迷。

宣鑒斫牌

(會元七)德山卓牌于鬧市。牌上書字曰。佛來也打。祖來也打。傳燈。巖頭卓牌。巖頭廢教后。在鄂州湖邊作渡子。兩岸立板牌一所。書云。如有渡者請擊此牌一下。凡有擊者師乃舞橈而渡之。然德山卓牌未見所出。○和補曰。祖庭事苑會元云。雪峰一日見玄沙來三個木毬一齊輥。玄沙便作斫牌勢。雪峰深肯之。故宣鑒作玄沙。

白雲搖艫

道

吾起拜

(關南道嘗法嗣　傳燈十一)襄州關南道吾和尚。僧問如何是和尚深深處。師下禪床作女人拜云。謝子遠來。無可祇對。

迦葉作舞

(會元一)世尊因乾闥婆王獻樂。其時山河大地盡作琴聲。迦葉起作舞。王問迦葉豈不是阿羅漢諸漏已盡。何更有餘習。佛曰實無餘習。莫謗法也。王又撫琴三遍。迦葉亦三度作舞。王曰迦葉作舞豈不是。佛曰實不曾作舞。王曰世尊何得妄語。佛曰。不妄語。汝撫琴。山河大地木石盡作琴聲。豈不是。王曰是。佛曰。迦葉亦復如是。所以實不曾作舞。王乃信受。

涌泉騎牛

(石霜諸嗣傳燈十六)臺州涌泉景欣禪師。有疆德二禪客到。于路次見師騎牛。不識師。曰。蹄角甚分明。爭奈騎者不識。師驟牛而去。二禪客憩于樹下煎茶。師回下牛。近前不審與坐喫茶。師問二禪客近離什麼處。曰離那邊。師曰那邊事作么生。彼提起茶盞。師曰此猶是遮邊。那邊事作么生。二人無對。師曰莫道騎者不識好。

牧庵跨虎

(佛眼法嗣　普燈十六)隆興府黃龍牧庵法忠禪師。居南嶽。每跨虎出遊。儒釋望塵而拜。

徑山蟭螟

(溈山法嗣　傳燈十一)杭州徑山洪諲禪師(徑山第三祖)。僧問如何是長。師云千聖不能量。問如何是短

【現代漢語翻譯】現代漢語譯本我起身禮拜

（關南道嘗法嗣《傳燈錄》卷十一）襄州關南道吾和尚。有僧人問：『如何是和尚您最深奧的地方？』道吾禪師走下禪床，作女子拜禮的姿勢，說：『感謝您遠道而來，沒有什麼可以招待您的。』

迦葉作舞

（《禪林僧寶傳》卷一）世尊因為乾闥婆王（Gandharva King，天神，以音樂為食）獻樂，當時山河大地都發出琴聲。迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）尊者起身跳舞。乾闥婆王問迦葉：『您豈不是阿羅漢（Arhat，斷絕了一切煩惱，達到涅槃境界的修行者），諸般煩惱都已經斷盡了嗎？為何還有多餘的習氣？』佛說：『確實沒有多餘的習氣，不要誹謗佛法。』乾闥婆王又彈琴三遍，迦葉也三次跳舞。乾闥婆王說：『迦葉跳舞，這難道不是真的嗎？』佛說：『確實不曾跳舞。』乾闥婆王說：『世尊為何說妄語？』佛說：『我沒有說妄語。你彈琴，山河大地、木頭石頭都發出琴聲，難道不是這樣嗎？』乾闥婆王說：『是這樣。』佛說：『迦葉也是這樣。所以確實不曾跳舞。』乾闥婆王於是信服接受。

涌泉騎牛

（石霜諸嗣《傳燈錄》卷十六）臺州涌泉景欣禪師。有疆德二位禪客來到，在路途中看見景欣禪師騎牛，但不認識他，說：『牛的蹄子和角非常分明，可惜騎牛的人不認識牛。』景欣禪師催牛離開了。兩位禪客在樹下休息煎茶。景欣禪師回來，下了牛，走上前去，沒有表明身份，和他們一起坐著喝茶。景欣禪師問兩位禪客最近從哪裡來。他們說：『從那邊來。』景欣禪師說：『那邊的事情怎麼樣？』其中一人提起茶盞。景欣禪師說：『這還是這邊的事情，那邊的事情怎麼樣？』兩人無言以對。景欣禪師說：『不要說騎牛的人不認識牛啊。』

牧庵跨虎

（佛眼法嗣《普燈錄》卷十六）隆興府黃龍牧庵法忠禪師，住在南嶽。經常騎著老虎出遊，儒生和僧人都望塵而拜。

徑山蟭螟

（溈山法嗣《傳燈錄》卷十一）杭州徑山洪諲禪師（徑山第三祖）。有僧人問：『什麼是長？』洪諲禪師說：『千聖也不能衡量。』問：『什麼是短？』

【English Translation】 English version I Rise and Bow

(Guan Nan Dao's Dharma Heir, Transmission of the Lamp, Book 11) Zen Master Dao Wu of Guan Nan in Xiangzhou. A monk asked, 'What is the deepest place of the Master?' The Master stepped down from the Zen platform, made a woman's bow, and said, 'Thank you for coming from afar. I have nothing to offer in return.'

Kāśyapa Dances

(Comprehensive Record 1) Because the Gandharva King (Gandharva King, a celestial being who feeds on music) offered music, the mountains, rivers, and earth all made the sound of a zither. Kāśyapa (Kāśyapa, one of the Buddha's ten great disciples, known for ascetic practices) rose and danced. The King asked Kāśyapa, 'Are you not an Arhat (Arhat, a practitioner who has cut off all afflictions and reached Nirvana), have all your outflows been exhausted? Why do you still have residual habits?' The Buddha said, 'Indeed, there are no residual habits. Do not slander the Dharma.' The King then played the zither three times, and Kāśyapa also danced three times. The King said, 'Kāśyapa's dancing, is it not real?' The Buddha said, 'Indeed, he never danced.' The King said, 'Why does the World-Honored One speak falsely?' The Buddha said, 'I do not speak falsely. When you play the zither, the mountains, rivers, earth, wood, and stones all make the sound of a zither, is it not so?' The King said, 'It is so.' The Buddha said, 'Kāśyapa is also like this. Therefore, he never danced.' The King then believed and accepted it.

Yongquan Rides an Ox

(Shi Shuang's Dharma Heirs, Transmission of the Lamp, Book 16) Zen Master Jing Xin of Yongquan in Taizhou. Two Zen travelers from Jiangde arrived. On the road, they saw the Master riding an ox but did not recognize him. They said, 'The hooves and horns are very clear, but unfortunately, the rider does not know the ox.' The Master urged the ox away. The two Zen travelers rested under a tree and brewed tea. The Master returned, dismounted the ox, approached them without revealing his identity, and sat with them to drink tea. The Master asked the two Zen travelers where they had come from recently. They said, 'From over there.' The Master said, 'How are things over there?' One of them raised his teacup. The Master said, 'This is still about things on this side. How are things over there?' The two were speechless. The Master said, 'Don't say the rider doesn't know the ox!'

Mu'an Rides a Tiger

(Foyan's Dharma Heir, Universal Lamp, Book 16) Zen Master Fa Zhong of Mu'an in Huanglong, Longxing Prefecture, lived in Nanyue. He often rode a tiger on outings. Confucian scholars and monks would bow in the dust.

Jingshan Midge

(Weishan's Dharma Heir, Transmission of the Lamp, Book 11) Zen Master Hong Yin of Jingshan in Hangzhou (Third Patriarch of Jingshan). A monk asked, 'What is long?' The Master said, 'A thousand sages cannot measure it.' Asked, 'What is short?'

。師云蟭螟眼裡著不滿。其僧不肯。便去。舉似石霜。霜云只為太近實頭。僧云如何是長。霜云不屈曲。云如何是短。霜云雙六盤中不喝采。

地藏鸚鵡

(玄沙法嗣　會元八)障州羅漢院桂琛禪師。障牧王公請于閩城西之石山建精舍曰地藏。請師駐錫焉。僅逾一紀。后遷止障州羅漢院。大闡玄要。學徒臻湊。師問僧什麼處來。曰秦州來。師曰將得什麼物來。曰不將得物來。師曰汝為什麼對眾漫語。其僧無語。師卻問秦州豈不是鸚鵡。僧曰鸚鵡出在隴西。師曰也不較多。

石霜侍師

(道吾法嗣　傳燈十五)潭州石霜慶諸禪師。道吾將舍眾順世。以師為嫡嗣。躬至石霜而就之。師日勤侍。全于師禮。暨道吾歸寂。學侶雲集。盈五百眾。

慈覺養母

谷泉配役

(僧寶傳)衡岳谷泉禪師。嘉祐中男子冷清夭言誅。師坐清曾經由庵中決杖。配郴州牢城。盛暑負土經通衢。放擔說偈曰。今朝六月六。谷泉被氣𡎺。不是上天堂是入地獄。言訖微笑。泊然如蟬蛻。

長興遭虜

(泉仁法嗣　會元十三)和補曰。重云智暉禪師。歸終南圭峰舊居建寺。後唐明宗賜額曰長興。上坐。僧問如何是隨照失宗。師云家遭劫賊。

宣老為男

(瑯瑘覺法嗣　會元十二)

歸宗宣禪師。漢州人。瑯瑘廣照之嗣。與郭功甫厚善。忽一日南康守以事臨之。宣令人馳書與功甫。且祝送書者云。莫令縣君見。功甫時任南昌尉。書云。某更有六年世緣未盡。今日不奈抑逼何。欲託生君家。望君相照。乃化去。功甫得書驚喜盈懷。中夜某妻夢𥧌彷彿見宣入臥內。不覺失聲云。此不是和尚來處。功甫問其故。妻答所見。功甫呼燈以宣書示之。果有娠。及生即名宣光。才週歲記問如昔。逮三歲白雲端和尚過其家。功甫喚出相見。望見便呼師侄。端云與和尚相別幾年耶。宣屈指云四年也。端云在甚處相別。宣云白蓮莊。端云以何為驗。宣云爹爹媽媽明日請和尚齋。忽門外推車過。端雲門外什麼聲。宣作推車勢。端云過如何。宣云平地一條溝。甫及六歲無疾而化。

信公作女

(天皇法嗣　傳燈十四)海印信和尚。嗣瑯瑘。桂府人也。住蘇州定惠寺。年八十餘。平日受朱防禦家供養。屢到其宅。一日朱問曰。和尚後世能來弟子家中託生否。師微笑諾之。及歸寺得病。數日而化。其遷化日。朱家生一女子。圓照本禪師時住瑞光。聞其事往訪之。方出月。抱出一見便笑。圓照云。海印你銷了也。女子哭數聲。化去。

四賢問道

(會元十九)于迪相公見紫玉。裴休相國問黃檗高僧。　

【現代漢語翻譯】現代漢語譯本：歸宗宣禪師，漢州（今四川廣漢一帶）人，是瑯瑘廣照禪師的弟子。他和郭功甫關係很好。有一天，南康太守因為公務拜訪他。歸宗宣禪師讓人快馬送信給郭功甫，並且囑咐送信的人說：『不要讓縣君（指郭功甫的妻子）看見。』當時郭功甫擔任南昌尉。信上寫道：『我還有六年塵緣未了，今天實在無法抗拒這種逼迫，想託生到你家，希望你多多關照。』說完就圓寂了。郭功甫收到信后，又驚又喜。半夜裡，他的妻子夢中隱約看見歸宗宣禪師進入臥室。她不禁失聲說道：『這不是和尚來的地方。』郭功甫問她原因，妻子回答了她所見到的。郭功甫點亮燈，把歸宗宣禪師的信給她看，果然她已經懷孕了。等到孩子出生后，就取名為宣光。才滿週歲，記憶和問答能力就和以前一樣。等到三歲時，白雲端和尚路過他家，郭功甫叫他出來相見。宣光一看見白雲端和尚，就叫他師侄。白雲端和尚說：『我和和尚分別幾年了？』宣光屈指一算，說：『四年了。』白雲端和尚問：『在什麼地方分別的？』宣光說：『白蓮莊。』白雲端和尚問：『用什麼來驗證？』宣光說：『爹爹媽媽明天請和尚齋飯。』忽然門外有推車的聲音經過。白雲端和尚問：『門外是什麼聲音？』宣光做出推車的姿勢。白雲端和尚問：『車是怎麼過去的？』宣光說：『平地一條溝。』等到六歲時，無疾而終。

信公作女

(天皇法嗣傳燈十四)海印信和尚，是瑯瑘禪師的弟子，桂府（今廣西桂林）人。住在蘇州定惠寺。八十多歲。平時接受朱防禦家的供養，經常到他家去。有一天，朱防禦問他說：『和尚以後能到我家來託生嗎？』海印信和尚微笑答應了。等到回到寺里就生病了，幾天後就圓寂了。他圓寂的那天，朱家生了一個女兒。當時圓照本禪師住在瑞光寺，聽到這件事後就去拜訪。孩子剛滿月，抱出來一見就笑了。圓照本禪師說：『海印，你已經了結了嗎？』女子哭了幾聲，就去世了。

四賢問道

(會元十九)于迪相公拜見紫玉禪師，裴休相國請教黃檗希運高僧。

【English Translation】 English version: Chan Master Guizong Xuan, a native of Hanzhou (around modern Guanghan, Sichuan), was a disciple of Langye Guangzhao. He had a close friendship with Guo Gongfu. One day, the prefect of Nankang visited him on official business. Xuan instructed someone to send a letter quickly to Guo Gongfu, and told the messenger: 'Do not let the county magistrate's wife (referring to Guo Gongfu's wife) see it.' At that time, Guo Gongfu was serving as the Commandant of Nanchang. The letter read: 'I still have six years of worldly ties to fulfill, but today I cannot resist this pressure. I wish to be reborn in your family, hoping for your care.' After saying this, he passed away peacefully. Guo Gongfu was both surprised and delighted upon receiving the letter. In the middle of the night, his wife vaguely dreamed of Chan Master Guizong Xuan entering the bedroom. She couldn't help but exclaim: 'This is not a place for a monk to come.' Guo Gongfu asked her the reason, and his wife told him what she had seen. Guo Gongfu lit the lamp and showed her Chan Master Guizong Xuan's letter. Sure enough, she was already pregnant. When the child was born, he was named Xuanguang. At just one year old, his memory and ability to answer questions were the same as before. When he was three years old, Monk Baiyun Duan passed by his house, and Guo Gongfu called him out to meet him. As soon as Xuanguang saw Monk Baiyun Duan, he called him 'Junior Uncle'. Monk Baiyun Duan said: 'How many years has it been since I parted with the monk?' Xuanguang counted on his fingers and said: 'Four years.' Monk Baiyun Duan asked: 'Where did we part?' Xuanguang said: 'White Lotus Village.' Monk Baiyun Duan asked: 'How can we verify this?' Xuanguang said: 'Daddy and Mommy will invite the monk for a vegetarian meal tomorrow.' Suddenly, there was the sound of a cart passing by outside the door. Monk Baiyun Duan asked: 'What is that sound outside the door?' Xuanguang made a pushing gesture. Monk Baiyun Duan asked: 'How did it pass?' Xuanguang said: 'A ditch on flat ground.' When he was six years old, he passed away without illness.

Lord Xin Becomes a Daughter

(Successor of Emperor Tianhuang, Transmission of the Lamp 14) Monk Haiyin Xin, a disciple of Langye, was a native of Guifu (modern Guilin, Guangxi). He lived in Dinghui Temple in Suzhou. He was over eighty years old. He usually received offerings from the family of Zhu, the Defender, and often went to his house. One day, Zhu asked him: 'Can the monk be reborn in my family in the future?' Monk Haiyin Xin smiled and agreed. When he returned to the temple, he became ill and passed away a few days later. On the day he passed away, a daughter was born in Zhu's family. At that time, Chan Master Yuanzhao Ben lived in Ruiguang Temple. Hearing about this, he went to visit. The child was just a month old, and when she was brought out, she smiled upon seeing him. Chan Master Yuanzhao Ben said: 'Haiyin, have you settled it?' The girl cried a few times and then passed away.

Four Worthies Inquire about the Dao

(Huiyuan 19) Lord Yu Di met Chan Master Ziyu, and Prime Minister Pei Xiu consulted the eminent monk Huangbo Xiyun.

楊億內翰參透廣惠。李遵勖太尉見石門大悟。

三佛下語

(會元十九)三佛在五祖時嘗於一亭上夜話。歸方丈燈已滅。五祖乃于暗中曰各人下轉語。佛鑒對雲彩鳳舞丹霄。佛眼曰鐵蛇橫古路。佛果云看腳下。五祖曰。滅吾宗者乃克勤(圓悟也)爾。

真際庭柏

(會元四)趙州觀音院(亦曰東院)從諗禪師。曹州郝鄉人也。姓郝氏。謚真際大。師僧問如何是祖師西來意。師云庭前柏樹子。僧雲和尚莫將境示人。師云我不將境示人。僧云如何是祖師西來意。師云庭前柏樹子。

守初麻斤

(雲門法嗣　傳燈廿三)洞山守初禪師。僧問如何是佛。師云麻三斤。

浮石鬻卜

(子湖蹤法嗣　傳燈十一)障州浮石和尚。因上堂云。山僧開個卜鋪。能斷人貧富。定人生死。時有僧出雲。離卻生死貧富。不落五行。請師直道。師云金木水火土。

王老賣身

(王南泉俗姓傳燈八)池州南泉普愿禪師示眾云。王老師賣身去也。還有人買得么。有僧出雲某甲買。泉云。不作貴不作賤。作么生買。酬價僧無對。

香嚴原夢

(傳燈九)溈山臥次。仰山問訊。溈山轉面覷后。仰云。某甲是和尚弟子。何用形跡。溈山作起勢。仰山便出。溈山喚回云。我適來得

【現代漢語翻譯】現代漢語譯本楊億內翰（翰林學士）參透了廣惠禪師的禪機。李遵勖太尉在石門寺開悟。

三佛下語

（《會元》十九）三佛（指佛鑒慧勤、佛眼清遠、佛果克勤）在五祖法演門下時，曾經在一個亭子上夜談。回到方丈室時燈已經滅了。五祖法演就在黑暗中說：『每個人說一句轉語。』佛鑒慧勤回答說：『綵鳳舞丹霄。』佛眼清遠說：『鐵蛇橫古路。』佛果克勤說：『看腳下。』五祖法演說：『滅我宗門的，就是克勤（圓悟克勤）你啊。』

真際庭柏

（《會元》四）趙州觀音院（也叫東院）的從諗禪師，是曹州郝鄉人，姓郝。謚號真際大師。有僧人問：『如何是祖師西來意？』趙州禪師說：『庭前柏樹子。』僧人說：『和尚不要用外境來開示人。』趙州禪師說：『我不將外境來開示人。』僧人說：『如何是祖師西來意？』趙州禪師說：『庭前柏樹子。』

守初麻斤

（雲門宗法嗣，《傳燈錄》廿三）洞山守初禪師。有僧人問：『如何是佛？』洞山禪師說：『麻三斤。』

浮石鬻卜

（子湖蹤法嗣，《傳燈錄》十一）障州浮石和尚。一次上堂說法時說：『山僧我開了個卜鋪，能斷定人的貧富，決定人的生死。』當時有個僧人出來說：『離開生死貧富，不落入五行之中，請師父直說。』浮石和尚說：『金木水火土。』

王老賣身

（王南泉俗姓，《傳燈錄》八）池州南泉普愿禪師向大眾開示說：『王老師要賣身了，還有人買嗎？』有個僧人出來說：『我買。』南泉禪師說：『不抬高價也不壓低價，怎麼買？』僧人無言以對。

香嚴原夢

（《傳燈錄》九）溈山靈佑禪師躺著休息，仰山慧寂禪師前去問候。溈山禪師轉過臉看著後面。仰山禪師說：『我只是和尚您的弟子，何必拘泥於形式。』溈山禪師做出要起來的姿勢，仰山禪師就出去了。溈山禪師叫住他，說：『我剛才做了一個夢，』 English version Yang Yi, the Imperial Academician, thoroughly understood Guanghui's Chan (Zen). Li Zunxu, the Grand Commandant, had a great enlightenment at Shimen Temple.

Three Buddhas' Utterances

(Volume 19 of 'Hui Yuan') The three Buddhas (referring to Fogian Huigin, Foyan Qingyuan, and Foguo Keqin) once had a night conversation in a pavilion when they were under the tutelage of Fifth Patriarch Fayan. When they returned to the abbot's room, the lamp had already gone out. Fifth Patriarch Fayan then said in the darkness, 'Each of you say a turning word.' Fogian Huigin replied, 'The colorful phoenix dances in the crimson sky.' Foyan Qingyuan said, 'An iron snake lies across the ancient road.' Foguo Keqin said, 'Watch your step.' Fifth Patriarch Fayan said, 'The one who will extinguish my sect is you, Keqin (Yuanwu Keqin).'

Zhenji's Courtyard Cypress

(Volume 4 of 'Hui Yuan') Zen Master Congshen of Guanyin Monastery (also called the East Monastery) in Caozhou, Hao Township, was from the Hao family. His posthumous title was Great Master Zhenji. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The cypress tree in front of the courtyard.' The monk said, 'Master, please do not use external objects to instruct people.' The Master said, 'I am not using external objects to instruct people.' The monk said, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The cypress tree in front of the courtyard.'

Shouchu's Hemp Catty

(Successor of the Yunmen School, 'Transmission of the Lamp' 23) Zen Master Shouchu of Dongshan. A monk asked, 'What is Buddha?' The Master said, 'Three catties of hemp.'

Fushi's Divination Selling

(Successor of Zihu Zong, 'Transmission of the Lamp' 11) Abbot Fushi of Zhangzhou. Once, during an assembly, he said, 'This mountain monk has opened a divination shop, capable of determining people's wealth and poverty, and deciding people's life and death.' At that time, a monk came out and said, 'Apart from life, death, wealth, and poverty, not falling into the five elements, please Master speak directly.' Abbot Fushi said, 'Metal, wood, water, fire, earth.'

Old Wang Selling Himself

(Wang Nanquan's secular surname, 'Transmission of the Lamp' 8) Zen Master P愿 of Nanquan in Chizhou instructed the assembly, saying, 'Teacher Wang is selling himself, is there anyone who will buy him?' A monk came out and said, 'I will buy him.' Zen Master Nanquan said, 'Neither raising the price nor lowering the price, how will you buy him?' The monk was speechless.

Xiangyan's Original Dream

('Transmission of the Lamp' 9) While Zen Master Weishan Lingyou was lying down resting, Zen Master Yangshan Huiji went to inquire after him. Zen Master Weishan turned his face to look behind him. Zen Master Yangshan said, 'I am just your disciple, Master, why be拘泥 to formalities?' Zen Master Weishan made a gesture to get up, and Zen Master Yangshan then went out. Zen Master Weishan called him back, saying, 'I just had a dream,'

【English Translation】 English version Yang Yi, the Imperial Academician, thoroughly understood Guanghui's Chan (Zen). Li Zunxu, the Grand Commandant, had a great enlightenment at Shimen Temple.

Three Buddhas' Utterances

(Volume 19 of 'Hui Yuan') The three Buddhas (referring to Fogian Huigin, Foyan Qingyuan, and Foguo Keqin) once had a night conversation in a pavilion when they were under the tutelage of Fifth Patriarch Fayan. When they returned to the abbot's room, the lamp had already gone out. Fifth Patriarch Fayan then said in the darkness, 'Each of you say a turning word.' Fogian Huigin replied, 'The colorful phoenix dances in the crimson sky.' Foyan Qingyuan said, 'An iron snake lies across the ancient road.' Foguo Keqin said, 'Watch your step.' Fifth Patriarch Fayan said, 'The one who will extinguish my sect is you, Keqin (Yuanwu Keqin).'

Zhenji's Courtyard Cypress

(Volume 4 of 'Hui Yuan') Zen Master Congshen of Guanyin Monastery (also called the East Monastery) in Caozhou, Hao Township, was from the Hao family. His posthumous title was Great Master Zhenji. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The cypress tree in front of the courtyard.' The monk said, 'Master, please do not use external objects to instruct people.' The Master said, 'I am not using external objects to instruct people.' The monk said, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The cypress tree in front of the courtyard.'

Shouchu's Hemp Catty

(Successor of the Yunmen School, 'Transmission of the Lamp' 23) Zen Master Shouchu of Dongshan. A monk asked, 'What is Buddha?' The Master said, 'Three catties of hemp.'

Fushi's Divination Selling

(Successor of Zihu Zong, 'Transmission of the Lamp' 11) Abbot Fushi of Zhangzhou. Once, during an assembly, he said, 'This mountain monk has opened a divination shop, capable of determining people's wealth and poverty, and deciding people's life and death.' At that time, a monk came out and said, 'Apart from life, death, wealth, and poverty, not falling into the five elements, please Master speak directly.' Abbot Fushi said, 'Metal, wood, water, fire, earth.'

Old Wang Selling Himself

(Wang Nanquan's secular surname, 'Transmission of the Lamp' 8) Zen Master P愿 of Nanquan in Chizhou instructed the assembly, saying, 'Teacher Wang is selling himself, is there anyone who will buy him?' A monk came out and said, 'I will buy him.' Zen Master Nanquan said, 'Neither raising the price nor lowering the price, how will you buy him?' The monk was speechless.

Xiangyan's Original Dream

('Transmission of the Lamp' 9) While Zen Master Weishan Lingyou was lying down resting, Zen Master Yangshan Huiji went to inquire after him. Zen Master Weishan turned his face to look behind him. Zen Master Yangshan said, 'I am just your disciple, Master, why be拘泥 to formalities?' Zen Master Weishan made a gesture to get up, and Zen Master Yangshan then went out. Zen Master Weishan called him back, saying, 'I just had a dream,'

一夢。汝試原看。仰山將一盆水並手巾度與溈山。溈山遂洗面。香嚴至。溈云。我適來與寂子作一上禪通。不同小小。嚴云某甲下面一一知得。溈云試道看。嚴點一碗茶與溈山。溈云二子神通過於鹙子(舍利弗也)。

普化描真

(會元三)普化和尚。幽州盤山寶積和尚法嗣。山臨遷化謂眾云。還有人描得吾真么。眾皆寫真呈山。山皆叱之。普化出云某甲描得。山云何不呈似老僧。普化便打筋斗而出。山云這漢向後如風狂接人去在。山乃奄化。

婆子偷筍

(會元四)趙州路逢一婆子。問曰甚處去。婆云偷趙州筍去。忽遇老僧又作么生。婆便與一掌。州休去。

行者施銀

(傳燈十四)藥山令供養主化。甘贄行者問什麼處來。僧曰藥山來。甘曰來作么。僧曰教化。甘曰還將藥來么。僧曰行者有什麼病。甘便舍銀兩挺曰若有人即送來。無人即休。山怪其僧回急。僧曰佛法相當得兩挺銀。山令舉其語。舉了。山令僧速送銀還行者家。行者見僧回。云。猶來。遂添銀施之。

莊宗得寶

(傳燈十二)後唐莊宗車駕幸河北。回至魏府行宮。詔興化存獎禪師問云。朕收中原獲得一寶。未曾有人酬價。獎曰請陛下寶看。帝以兩手舒幞頭腳。獎曰君王之寶誰敢酬價。(玄覺徴曰。

【現代漢語翻譯】現代漢語譯本一夢。你試著仔細看看。仰山將一盆水和手巾遞給溈山（溈山，人名）。溈山就洗了臉。香嚴來了，溈山說：『我剛才和寂子做了一次高層次的禪宗交流，非同小可。』香嚴說：『我下面完全瞭解。』溈山說：『你試著說出來看看。』香嚴點了一碗茶給溈山。溈山說：『這兩個人的神通超過了鹙子（舍利弗也，佛陀十大弟子之一）。』

普化描真

（會元三）普化和尚，幽州盤山寶積和尚的弟子。盤山臨近圓寂時對眾人說：『還有人能描繪出我的真容嗎？』眾人都爭相呈上自己的畫作，盤山都斥責他們。普化出來說：『我能描繪。』盤山說：『為什麼不呈給老僧看看？』普化就打了個觔斗出去了。盤山說：『這人以後會像瘋子一樣接引人。』盤山於是圓寂。

婆子偷筍

（會元四）趙州在路上遇到一個老婦人，問：『去哪裡？』老婦人說：『偷趙州的筍去。』（趙州問）『如果遇到老僧又會怎麼樣？』老婦人就打了他一掌。趙州默默走開了。

行者施銀

（傳燈十四）藥山讓供養主去募化。甘贄行者問：『從哪裡來？』僧人說：『藥山來。』甘贄問：『來做什麼？』僧人說：『教化。』甘贄問：『還帶來藥嗎？』僧人說：『行者有什麼病？』甘贄就拿出兩錠銀子說：『如果有人需要就送給他，沒人需要就算了。』藥山覺得那個僧人回來得太快了，僧人說：『佛法值這兩錠銀子。』藥山讓僧人複述了甘贄的話。說完后，藥山讓僧人趕緊把銀子送還行者家。行者見到僧人回來，說：『又來了。』於是又添了些銀子施捨給他。

莊宗得寶

（傳燈十二）後唐莊宗（公元923年-936年）的車駕來到河北，返回魏府行宮。下詔讓興化存獎禪師來，問：『朕收復中原，得到一件寶物，還沒有人能估價。』存獎說：『請陛下把寶物拿出來看看。』皇帝用兩手展開幞頭的兩個腳。存獎說：『君王的寶物，誰敢估價？』（玄覺徴說：』

【English Translation】 English version A Dream. You should try to observe it carefully. Yangshan handed a basin of water and a towel to Weishan (Weishan, a person's name). Weishan then washed his face. Xiangyan arrived, and Weishan said, 'I just had a high-level Zen exchange with Jizi, which was extraordinary.' Xiangyan said, 'I understand everything below.' Weishan said, 'Try to say it.' Xiangyan offered a bowl of tea to Weishan. Weishan said, 'These two people's supernatural powers surpass those of Shariputra (Shariputra, one of the Buddha's ten great disciples).'

Puhua Depicting the True

(Hu Yuan 3) Monk Puhua was a disciple of Monk Baoji of Panshan in Youzhou. When Panshan was near his passing, he said to the crowd, 'Is there anyone who can depict my true form?' Everyone rushed to present their paintings, but Panshan scolded them all. Puhua came out and said, 'I can depict it.' Panshan said, 'Why not present it to this old monk?' Puhua then somersaulted out. Panshan said, 'This man will guide people like a madman in the future.' Panshan then passed away.

Old Woman Stealing Bamboo Shoots

(Hu Yuan 4) Zhao Zhou met an old woman on the road and asked, 'Where are you going?' The old woman said, 'To steal Zhao Zhou's bamboo shoots.' (Zhao Zhou asked) 'What if you meet the old monk?' The old woman slapped him. Zhao Zhou silently walked away.

A Practitioner Donating Silver

(Transmission of the Lamp 14) Yaoshan instructed the alms-giver to solicit donations. The practitioner Gan Zhi asked, 'Where are you coming from?' The monk said, 'From Yaoshan.' Gan Zhi asked, 'What are you doing here?' The monk said, 'To teach.' Gan Zhi asked, 'Did you bring medicine?' The monk said, 'What illness does the practitioner have?' Gan Zhi then took out two ingots of silver and said, 'If someone needs it, give it to them; if no one needs it, then forget it.' Yaoshan felt that the monk had returned too quickly. The monk said, 'The Dharma is worth these two ingots of silver.' Yaoshan had the monk repeat Gan Zhi's words. After he finished, Yaoshan told the monk to quickly return the silver to the practitioner's house. When the practitioner saw the monk return, he said, 'You've come again.' So he added more silver to donate to him.

Emperor Zhuangzong Obtaining a Treasure

(Transmission of the Lamp 12) Emperor Zhuangzong of the Later Tang Dynasty (923-936 AD) traveled to Hebei and returned to the Weifu Palace. He issued an edict to summon Zen Master Xinghua Cunjiang and asked, 'I recovered the Central Plains and obtained a treasure, but no one has been able to value it.' Cunjiang said, 'Please, Your Majesty, show me the treasure.' The emperor spread out the two feet of his futou with both hands. Cunjiang said, 'Who dares to value the treasure of the king?' (Xuanjue Zheng said:』

且道興化肯莊宗。若肯莊宗。興化眼在甚麼處。若不肯莊宗。過在甚麼處)龍顏大悅。賜紫衣師號。獎皆不受。乃賜馬與師乘騎。馬忽驚。師墜傷足。帝復賜藥救療。師喚院主與我做個木棒拐子。主做了將來。師接得繞院行。問僧曰汝等還識老僧么。曰爭得不識和尚。師云。𨁸腳法師說得行不得。

船子得鱗

(藥山儼法嗣　會元五)透州華亭船子德誠禪師。節操高邈。度量不群。自印心於藥山。與道吾云巖為同道交。洎離藥山乃謂二同志曰。公等應各據一方建立藥山宗旨。予率性疏野。唯好山水。樂情自遣。無所能也。他後知我所止之處。若遇靈利座主指一人來。或堪雕琢。將生平所得以報先師之恩。遂分攜至透州華亭。泛一小舟隨緣度日。以接四方往來之者。時人莫知其高蹈。因號船子和尚。一日泊船岸邊閑坐。有官人問如何是和尚日用事。師豎起橈子曰會么。官人曰不會。師云棹撥清波金鱗罕遇。師有偈曰。三十年來坐釣臺。鉤頭往往得黃能。金鱗不遇空勞力。收取絲綸歸去來。道吾後到京口。遇夾山上堂。僧問如何是法身。山曰法身無相。曰如何是法眼。山云法眼無瑕。道吾不覺失笑。山便下座請問道吾。某甲適來祇對這僧話必有不是。致令上座失笑。望上座不吝慈悲。吾曰。和尚一等是出世。

{ "translations": [ "現代漢語譯本", "且說興化是否認可後唐莊宗（李存勖，923年-926年）。如果認可莊宗，興化的眼力又體現在哪裡？如果不認可莊宗，過錯又在哪裡？』莊宗龍顏大悅，賜予興化紫衣和『師』的稱號，興化都謝絕不受。於是莊宗賜予馬匹給興化騎乘，馬突然受驚，興化墜落傷了腳。莊宗又賜予藥物救治。興化叫院主給我做一根木棒枴杖。院主做好拿來，興化接過枴杖繞著寺院行走，問僧人說：『你們還認得老僧嗎？』僧人說：『怎麼會不認得和尚您呢？』興化說：『瘸腳法師說得一套，卻行不通。』", "", "船子得鱗", "", "（藥山惟儼（751-834）法嗣，會元五）透州華亭船子德誠禪師，節操高尚，度量不凡。自從在藥山惟儼處印證了心性，與道吾圓智、云巖曇晟為同道好友。等到離開藥山時，就對兩位同道說：『你們應當各自佔據一方，建立藥山宗的宗旨。我天性疏狂，只喜歡山水，隨性自適，沒有什麼才能。』他日知道我所停留的地方，如果遇到聰慧的座主，指引一個人來，或許可以雕琢成器，將我平生所學用來報答先師的恩德。』於是分別來到透州華亭，泛著一葉小舟，隨緣度日，以此接引四方來往的人。當時的人們不知道他的高尚品格，因此號稱他為船子和尚。一天，他把船停靠在岸邊閑坐，有官員問：『如何是和尚的日常事務？』船子禪師豎起船槳說：『會嗎？』官員說：『不會。』船子禪師說：『船槳撥動清澈的波浪，金色的魚鱗難以遇到。』船子禪師有一首偈語說：『三十年來坐在釣魚臺，魚鉤上時常能釣到小魚。釣不到金色的魚，白白浪費力氣，還是收起魚線回家吧。』道吾圓智後來到了京口，遇到夾山善會（805-881）上堂說法，僧人問：『如何是法身（Dharmakāya，佛的法性身）？』夾山說：『法身沒有形象。』僧人問：『如何是法眼（Dharmacakṣus，能看清真理的智慧之眼）？』夾山說：『法眼沒有瑕疵。』道吾圓智不禁失笑。夾山善會便下座請問道吾圓智：『我剛才對這位僧人的回答必定有不對的地方，才讓上座您失笑。希望上座不要吝惜慈悲，指點出來。』道吾圓智說：『和尚您同樣是出世之人，』」 ], "english_translations": [ "English version", "Furthermore, let's discuss whether Xinghua acknowledges Zhuangzong (Emperor Li Cunxu of Later Tang Dynasty, 923-926). If he acknowledges Zhuangzong, where does Xinghua's insight lie? If he doesn't acknowledge Zhuangzong, where does the fault lie?' Zhuangzong was greatly pleased and bestowed upon Xinghua a purple robe and the title of 'Master,' both of which Xinghua declined. Thereupon, Zhuangzong bestowed a horse for the Master to ride, but the horse suddenly became startled, and the Master fell and injured his foot. Zhuangzong then bestowed medicine for treatment. The Master called the abbot and said, 'Make me a wooden staff crutch.' The abbot made it and brought it to him. The Master took the crutch and walked around the monastery, asking the monks, 'Do you still recognize this old monk?' The monks said, 'How could we not recognize you, Master?' Xinghua said, 'The lame Dharma master speaks well but cannot walk.'", "", "Boatman Gets a Scale", "", "(Dharma successor of Yaoshan Weiyan (751-834), Huiyuan 5) Zen Master De Cheng, the Boatman of Huating in Touzhou, possessed lofty integrity and extraordinary capacity. Since having his mind sealed at Yaoshan, he became a close friend with Daowu Yuanzhi and Yunyan Tansheng. When he left Yaoshan, he said to his two companions: 'You should each occupy a region and establish the principles of the Yaoshan school. I am naturally uninhibited and only fond of mountains and rivers, enjoying myself freely and without any particular skill.' If you later know where I am staying, and if you encounter a clever abbot who can recommend someone who is worth cultivating, use what I have learned in my life to repay the kindness of our former teacher.' Thereupon, they parted ways and went to Huating in Touzhou. He drifted along in a small boat, making a living as he went, receiving those who came from all directions. People at the time did not know his noble character, so they called him the Boatman Monk. One day, he moored his boat on the shore and sat idly. An official asked, 'What is the daily business of the Master?' The Boatman Zen Master raised his oar and said, 'Do you understand?' The official said, 'I do not understand.' The Boatman Zen Master said, 'The oar stirs the clear waves, golden scales are rarely encountered.' The Boatman Zen Master had a verse that said: 'For thirty years, I have sat on the fishing platform, often catching small fish on the hook. If I don't encounter golden scales, I will have wasted my effort in vain, so I might as well reel in the line and go home.' Daowu Yuanzhi later arrived at Jingkou and encountered Jiashan Shanhui (805-881) giving a Dharma talk. A monk asked, 'What is the Dharmakāya (the Dharma body of the Buddha)?' Jiashan said, 'The Dharmakāya has no form.' The monk asked, 'What is the Dharmacakṣus (the eye of wisdom that can see the truth)?' Jiashan said, 'The Dharmacakṣus has no flaws.' Daowu Yuanzhi couldn't help but laugh. Jiashan Shanhui then stepped down from his seat and asked Daowu Yuanzhi, 'My answer to this monk just now must have been incorrect, which caused you to laugh. I hope you will not begrudge your compassion and point it out.' Daowu Yuanzhi said, 'You, Master, are also a person who has transcended the world,'" ] }

未有師在。山曰某甲甚處不是望為說破。吾云。某甲終不說。請和尚卻往華亭船子處去。山云此人如何。吾曰此人上無片瓦下無卓錐。和尚若去須易服而往。山乃散眾束裝直造華亭。船子才見便問大德住甚麼寺。山云寺即不住住即不似。師云。不似似個甚麼。山曰不是目前法。師曰甚處學得來。山云非耳目之所到。師云。一句合頭語。萬劫系驢橛。師又問。垂絲千尺意在深潭。離鉤三寸子何不道。山擬開口。被師一橈打落水中。山才上船。師又曰道道。擬開口。師又打。山豁然大悟乃點頭三下。師云竿頭絲線從君弄。不犯清波意自殊。山遂問拋綸擲釣師意如何。師云絲懸淥水浮定有無之意。山云。語帶玄而無路。舌頭談而不談。師云。釣盡江波。金鱗始遇。山乃掩耳。師云如是如是。遂屬云。汝向去直。須藏身處沒軌跡。沒軌跡處莫藏身。吾二十年在藥山祇明斯事。汝今既得。他后莫住城隍聚落。但向深山裡钁頭邊。覓取一個半個。無令接續斷絕。山乃辭行。頻頻回顧。師遂喚阇梨。山乃回首。師豎起橈子曰。汝將謂別有。乃覆船入水而逝也。○和補曰。三十年來海上游。水清魚現不吞鉤。釣竿斫盡重栽竹。不計功程得便休。(船子誠之頌)

趙州狗子

(南泉法嗣　大惠書)趙州僧問狗子還有佛性也無

【現代漢語翻譯】現代漢語譯本：沒有老師在。山問道：『某甲（自稱，指自己）哪裡不對，希望您能指點出來。』我說：『某甲（自稱，指自己）終究不會說。請和尚您去華亭找船子德誠禪師。』山說：『這個人怎麼樣？』我說：『這個人身上沒有一片瓦遮頭，下邊沒有一寸立錐之地。和尚您如果去，必須換上便服前往。』山於是遣散眾人，整理行裝，直接前往華亭。船子德誠禪師剛一見到他就問：『大德（對和尚的尊稱）住在什麼寺廟？』山說：『寺廟我不住，住就不是那個樣子了。』船子德誠禪師說：『不像，那像個什麼？』山說：『不是眼前的法。』船子德誠禪師說：『從哪裡學來的？』山說：『不是耳目所能達到的。』船子德誠禪師說：『一句契合的言語，卻像萬劫（極長的時間）繫住驢子的木樁。』船子德誠禪師又問：『垂下千尺絲線，意在深潭。離開魚鉤三寸，你為什麼不說？』山剛要開口，被船子德誠禪師一橈打落水中。山剛爬上船，船子德誠禪師又說：『說！說！』山剛要開口，船子德誠禪師又打。山豁然大悟，於是點頭三次。船子德誠禪師說：『竿頭的絲線任你擺弄，不觸犯清澈的水波，意境自然不同。』山於是問：『拋出釣竿，投下魚餌，老師您的用意如何？』船子德誠禪師說：『絲線懸在碧綠的水中，浮動著有和無的意境。』山說：『言語帶有玄機卻沒有道路，舌頭談論卻又像沒有談論。』船子德誠禪師說：『釣盡江中的波浪，才能遇到金色的魚。』山於是摀住耳朵。船子德誠禪師說：『如是，如是。』於是囑咐道：『你今後要徑直前行，必須在藏身的地方不留軌跡，在沒有軌跡的地方不要藏身。我二十年在藥山（地名）才明白這件事。你現在既然已經領悟，以後不要住在城池聚落，只要在深山裡，在鋤頭邊，尋找一個半個（指一兩個傳人），不要讓佛法接續斷絕。』山於是告辭，頻頻回頭。船子德誠禪師於是叫道：『阇梨（梵語，指弟子）。』山於是回頭。船子德誠禪師豎起船槳說：『你以為還有別的嗎？』於是翻船入水而逝。○和補說：三十年來在海上游蕩，水清澈魚兒顯現卻不吞鉤。釣竿砍斷重新栽竹子，不計較功程，得到方便就休息。（船子德誠禪師的頌）

趙州狗子

（南泉普愿法嗣大慧杲書）趙州從諗禪師有僧人問：『狗子還有佛性嗎？』

【English Translation】 English version: There was no teacher present. The monk asked, 'Where am I wrong? I hope you can point it out.' I said, 'I will not say.' Please go to Boatman De Cheng at Huating.' The monk asked, 'What kind of person is he?' I said, 'This person has no tile above his head and no space to stand below. If you go, you must change into plain clothes.' So the monk dismissed the crowd, packed his bags, and went straight to Huating. As soon as Boatman De Cheng saw him, he asked, 'What temple do you live in, virtuous one?' The monk said, 'I don't live in a temple; living is not like that.' The Boatman De Cheng said, 'Unlike what?' The monk said, 'Not the present Dharma.' The Boatman De Cheng said, 'Where did you learn it from?' The monk said, 'Not what ears and eyes can reach.' The Boatman De Cheng said, 'A sentence that fits, but it's like a stake tying a donkey for countless kalpas (aeons).' The Boatman De Cheng then asked, 'Dropping a thousand-foot line, the intention is in the deep pool. Three inches from the hook, why don't you say?' As the monk was about to speak, he was knocked into the water by the Boatman De Cheng with an oar. As soon as the monk got on the boat, the Boatman De Cheng said again, 'Speak! Speak!' As the monk was about to speak, the Boatman De Cheng hit him again. The monk suddenly realized and nodded three times. The Boatman De Cheng said, 'The line on the pole is yours to play with, without disturbing the clear waves, the artistic conception is naturally different.' The monk then asked, 'Casting the line and throwing the bait, what is your intention, teacher?' The Boatman De Cheng said, 'The line hangs in the green water, floating with the intention of existence and non-existence.' The monk said, 'The words have mystery but no path, the tongue speaks but it's like not speaking.' The Boatman De Cheng said, 'Fish all the waves in the river, and then you will meet the golden fish.' The monk then covered his ears. The Boatman De Cheng said, 'So it is, so it is.' Then he instructed, 'You must go straight ahead, you must leave no trace where you hide, and do not hide where there is no trace. I spent twenty years at Yaoshan (place name) to understand this matter. Now that you have realized it, do not live in cities and villages in the future, just in the deep mountains, by the hoe, find one or two (referring to one or two successors), and do not let the continuation of the Dharma be cut off.' The monk then bid farewell, looking back frequently. The Boatman De Cheng then called out, 'Shami (Sanskrit, referring to disciple).' The monk then turned his head. The Boatman De Cheng raised his oar and said, 'Do you think there is something else?' Then he overturned the boat and died in the water. ○ He Bu said: For thirty years, I have been wandering on the sea, the water is clear and the fish appear but do not swallow the hook. The fishing rod is cut off and replanted with bamboo, without calculating the project, and rest when it is convenient. (Ode to Boatman De Cheng)

Zhao Zhou's Dog

(Successor of Nanquan Puyuan, written by Dahui Gao) Zen Master Zhao Zhou Congshen, a monk asked: 'Does a dog have Buddha-nature?'

。州云無。又問。一切眾生皆有佛性。因甚狗子卻無。州云有業識在。

臨濟真人

(傳燈十二)臨濟上堂云。赤肉團上有一無位真人。常從汝等諸人面門出入。未證據者看看。時有僧問如何是無位真人。師下禪床把住云道道。其僧擬議。師托開云。無位真人是什麼乾屎橛。便歸方丈。

華林二虎

(馬祖法嗣　傳燈八)潭州華林善覺禪師。常持錫夜出林麓間。七步一振錫。一稱觀音名號。一日觀察使裴休訪之問云。師還有侍者否。師云有一兩個。裴曰在甚麼處。師乃喚大空小空。時二虎自庵后而出。裴休視之驚悸。師語之云有客且去。二虎哮吼而去。裴問云。師作何行業感得如此。師良久曰會么。曰不會。師雲山僧常念觀音。

青原一麟

(會元五)石頭遷問青原思禪師。曹溪大師還識和尚不。思曰汝今識吾否。曰識亦爭識得。思曰。眾角雖多。一麟足矣。

道吾裝鬼

三聖到道吾。吾預知以緋抹額持神杖于門下立。聖曰小心祇候。吾應喏。聖參堂了再上人事。吾具威儀方丈內坐。聖才近前。吾曰有事相借問得么。聖曰。也是適來野狐精。出去。

拾得呵神

(傳燈廿七)天臺拾得者。不言名氏。因豐干禪師山中經行。至赤城道側聞兒啼聲遂尋之。

【現代漢語翻譯】州（地名）云：『沒有。』又問：『一切眾生皆有佛性（Buddha-nature，所有眾生都具有成佛的內在潛力）。』因甚麼狗子卻沒有？州云：『有業識（karmic consciousness，由行為產生的意識）在。』

臨濟真人（Linji, 禪宗大師）

（《傳燈錄》卷十二）臨濟（Linji）上堂說法雲：『赤肉團（red mass of flesh，指人的肉身）上有一無位真人（True Man of No Rank，指超越一切相對概念的真我）。常從你們諸人面門出入。未證據者看看。』時有僧問：『如何是無位真人？』師下禪床把住云：『道道（說，說）！』其僧擬議。師托開云：『無位真人是什麼乾屎橛（dried shit stick，比喻毫無價值的東西）！』便歸方丈（abbot's quarters，寺院住持的房間）。

華林二虎

（馬祖（Mazu，禪宗大師）法嗣，《傳燈錄》卷八）潭州（Tanzhou）華林善覺禪師（Hualin Shanjue，禪師名號）。常持錫杖（khakkhara，僧侶使用的手杖）夜出林麓間。七步一振錫，一稱觀音（Guanyin，觀世音菩薩）名號。一日觀察使裴休（Pei Xiu，唐朝官員）訪之，問云：『師還有侍者否？』師云：『有一兩個。』裴曰：『在甚麼處？』師乃喚：『大空（Dakong），小空（Xiaokong）。』時二虎自庵后而出。裴休視之驚悸。師語之云：『有客且去。』二虎哮吼而去。裴問云：『師作何行業感得如此？』師良久曰：『會么？』曰：『不會。』師云：『山僧常念觀音。』

青原一麟

（《會元》卷五）石頭遷（Shitou Qian，禪宗大師）問青原思禪師（Qingyuan Xingsi，禪宗大師）：『曹溪大師（Caoxi, 六祖慧能）還識和尚不？』思曰：『汝今識吾否？』曰：『識亦爭識得？』思曰：『眾角雖多，一麟足矣。』

道吾裝鬼

三聖（Sansheng，禪宗大師）到道吾（Daowu，禪宗大師）。吾預知，以緋抹額，持神杖于門下立。聖曰：『小心祇候。』吾應喏。聖參堂了，再上人事。吾具威儀方丈內坐。聖才近前。吾曰：『有事相借問得么？』聖曰：『也是適來野狐精（wild fox spirit，比喻不正派的修行者）。出去。』

拾得呵神

（《傳燈錄》卷二十七）天臺拾得（Shide，僧人名號）者，不言名氏。因豐干禪師（Fenggan，僧人名號）山中經行，至赤城道側聞兒啼聲，遂尋之。

【English Translation】 State Yun: 'No.' Asked again: 'All sentient beings have Buddha-nature (the inherent potential for enlightenment in all beings). Why doesn't a dog have it?' State Yun: 'It has karmic consciousness (the consciousness arising from actions).'

Linji, the True Man

(Transmission of the Lamp, Book 12) Linji (a Chan master) ascended the platform and said: 'On the red mass of flesh (the human body) there is a True Man of No Rank (the true self beyond all relative concepts). He constantly goes in and out from the doors of your faces. Those who have not yet verified this, take a look!' At that time, a monk asked: 'What is the True Man of No Rank?' The Master descended from the meditation platform, grabbed him, and said: 'Speak, speak!' The monk hesitated. The Master pushed him away and said: 'What is the True Man of No Rank? A dried shit stick (something worthless)!' Then he returned to his abbot's quarters (the residence of the abbot in a monastery).

Hualin's Two Tigers

(Successor of Mazu (a Chan master), Transmission of the Lamp, Book 8) Chan Master Shanjue of Hualin Monastery in Tanzhou (a place name) often went out at night into the forests, holding his khakkhara (a monk's staff). He would shake the staff every seven steps and recite the name of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion). One day, the investigating commissioner Pei Xiu (a Tang Dynasty official) visited him and asked: 'Does the Master have any attendants?' The Master said: 'I have one or two.' Pei said: 'Where are they?' The Master then called out: 'Dakong (Great Empty), Xiaokong (Small Empty)!' At that time, two tigers emerged from behind the hermitage. Pei Xiu was frightened at the sight of them. The Master said to them: 'We have a guest, you may leave.' The two tigers roared and left. Pei asked: 'What kind of practice does the Master perform to evoke such a response?' The Master paused for a long time and said: 'Do you understand?' Pei said: 'I do not understand.' The Master said: 'This mountain monk constantly recites the name of Guanyin.'

Qingyuan's One Unicorn

(Compendium of the Five Lamps, Book 5) Shitou Qian (a Chan master) asked Chan Master Qingyuan Xingsi (a Chan master): 'Does Great Master Caoxi (the Sixth Patriarch Huineng) recognize the Venerable One?' Xingsi said: 'Do you recognize me now?' Shitou said: 'Recognize, but how can I fully recognize?' Xingsi said: 'Though there are many horns, one unicorn is enough.'

Daowu Dresses as a Ghost

Sansheng (a Chan master) arrived at Daowu's (a Chan master) place. Daowu, knowing this in advance, smeared his forehead with scarlet and stood at the gate holding a divine staff. Sansheng said: 'Be careful in your service.' Daowu responded with 'Yes.' Sansheng entered the hall and then went to pay his respects again. Daowu sat in his abbot's quarters with dignified bearing. As Sansheng approached, Daowu said: 'May I ask you something?' Sansheng said: 'You are just a wild fox spirit (a metaphor for unorthodox practitioners) that has appeared. Get out!'

Shide Scolds the Gods

(Transmission of the Lamp, Book 27) Shide (a monk's name) of Tiantai, did not reveal his name. Because Chan Master Fenggan (a monk's name) was walking in the mountains, he heard the sound of a child crying by the side of the road at Mount Red Fortress, and so he went to find it.

見一子可數歲。初謂牧羊子。及問之云孤棄於此。豐干乃名為拾得。攜至國清寺付典座僧曰。或人來認必可還之。有護伽藍神廟。每日僧廚下食。為鳥所有。拾得以杖扶之曰。汝食不能護。安能護伽藍乎。此夕神附夢于合寺僧曰。拾得打我。詰旦諸僧說夢符同。一寺紛然。牒申州縣。群符至云。賢士隱遁菩薩應身。宜用旌之。號拾得為賢士。隱石而逝。

大覺潑水

(泐潭法嗣　會元十五)明州育王山懷璉大覺禪師。障州龍溪陳氏子。誕生之夕夢僧伽降室。因小字泗州。既有異兆。僉知祥應。齠齔出家。丱角圓頂。篤志道學。寢食無廢。一日洗面潑水于地。微有省發。即慕參尋。遠造泐潭法席。投機印可。

興教墮薪

(韶國師法嗣　會元十)杭州興教洪壽禪師。同國師普請次。聞墮薪有省。作偈曰。撲落非佗物。縱橫不是塵。山河及大地。全露法王身。

三師行說

杭州大慈寰中禪師(嗣百丈海)示眾曰。說得一丈不如行取一尺。說得一尺不如行取一寸。洞山曰。我不恁么道。僧曰作么生。洞山曰說取行不得底。行取說不得底。○云居曰。行時無說路。說時無行路。不說不行時。合行什麼路。

二老疏親

(傳燈七)夾山與定山同行言話次。夾山云生死中有佛即

【現代漢語翻譯】現代漢語譯本見到一個大約幾歲的孩子。起初以為是牧羊的孩子。等到問他，他說自己是被遺棄在這裡的孤兒。豐干於是給他取名為拾得（Shi De, literally 'Picked Up'）。帶他到國清寺，交給典座僧人說：『或許有人來認領，一定可以還給他。』寺里有護伽藍神廟，每天僧人廚房下的食物都被鳥吃掉。拾得用枴杖扶著神像說：『你連自己的食物都保護不了，怎麼能保護伽藍呢？』當天晚上，神託夢給寺里所有的僧人說：『拾得打我。』第二天早上，眾僧說夢境相同。整個寺廟都騷動起來。向上級州縣報告。州縣回覆說：『賢士隱遁，是菩薩應身。應該用旌旗表彰他。』於是稱拾得為賢士。後來隱身於石頭中而逝。

大覺潑水

（泐潭（Le Tan）法嗣，會元十五）明州育王山懷璉（Huai Lian）大覺禪師，是障州龍溪陳氏的兒子。出生的晚上夢見僧伽（Seng Qie）降臨房間。因此小名叫泗州（Si Zhou）。因為有奇異的徵兆，大家都知道是吉祥的應驗。年幼時出家。少年時剃度。專心致志于道學。睡覺吃飯都不荒廢。有一天洗臉，把水潑在地上，稍微有所領悟。於是仰慕參訪，遠道拜訪泐潭的法席，得到投機印可。

興教墮薪

（韶國師（Shao Guo Shi）法嗣，會元十）杭州興教洪壽禪師，和國師一起普請時，聽到柴薪掉落的聲音有所領悟。作偈說：『撲落非佗物，縱橫不是塵。山河及大地，全露法王身。』

三師行說

杭州大慈寰中禪師（嗣百丈海（Bai Zhang Hai））對大眾開示說：『說得一丈不如行取一尺，說得一尺不如行取一寸。』洞山（Dong Shan）說：『我不這樣說。』僧人問：『怎麼說？』洞山說：『說那些做不到的，做那些說不出的。』云居（Yun Ju）說：『行走時沒有說話的路，說話時沒有行走的路。不說不走時，該走什麼路？』

二老疏親

（傳燈七）夾山（Jia Shan）和定山（Ding Shan）同行說話時，夾山說：『生死中有佛即』

【English Translation】 English version Saw a child who looked several years old. Initially thought he was a shepherd boy. Upon asking, he said he was an orphan abandoned here. Feng Gan then named him Shi De (拾得, literally 'Picked Up'). He took him to Guoqing Temple and entrusted him to the head cook monk, saying, 'Perhaps someone will come to claim him; he can surely be returned.' There was a shrine to the guardian spirit of the Sangharama (伽藍, temple), but the food placed there daily from the monks' kitchen was all eaten by birds. Shi De supported the statue with a staff and said, 'You cannot even protect your own food; how can you protect the Sangharama?' That night, the spirit appeared in a dream to all the monks in the temple, saying, 'Shi De hit me.' The next morning, the monks said their dreams were the same. The entire temple was in turmoil. They reported this to the prefecture and county. The authorities replied, 'The worthy one is in hiding; he is an incarnation of a Bodhisattva. He should be honored with banners.' Thus, Shi De was called a worthy man. He later disappeared into a stone and passed away.

Da Jue Splashing Water

(Successor of Le Tan (泐潭), 15th in the Huiyuan list) Huai Lian (懷璉), Greatly Enlightened Zen Master of Yuwang Mountain in Mingzhou, was the son of the Chen family of Longxi in Zhangzhou. On the night of his birth, a dream was seen of Sangharama (僧伽) descending into the room. Therefore, his childhood name was Si Zhou (泗州). Because of the extraordinary omens, everyone knew it was an auspicious sign. He left home at a young age. He was tonsured as a teenager. He devoted himself to the study of the Way. He did not neglect sleeping or eating. One day, while washing his face, he splashed water on the ground and had a slight awakening. Thereupon, he admired and sought out the Dharma seat of Le Tan, and received approval upon hitting the mark.

Xing Jiao Dropping Firewood

(Successor of National Teacher Shao (韶國師), 10th in the Huiyuan list) Zen Master Hong Shou of Xing Jiao Temple in Hangzhou, while working with the National Teacher, had an awakening upon hearing the sound of firewood falling. He composed a verse saying, 'What falls is not something else, What is scattered is not dust. Mountains, rivers, and the great earth, Fully reveal the Dharma King's body.'

Three Teachers' Conduct and Speech

Zen Master Huan Zhong of Daci Temple in Hangzhou (successor of Bai Zhang Hai (百丈海)) instructed the assembly, saying, 'Speaking of one zhang (丈, a unit of length) is not as good as acting one chi (尺, a unit of length), speaking of one chi is not as good as acting one cun (寸, a unit of length).' Dong Shan (洞山) said, 'I don't say it that way.' A monk asked, 'How do you say it?' Dong Shan said, 'Speak of what cannot be done, do what cannot be spoken.' Yun Ju (云居) said, 'When walking, there is no path for speaking; when speaking, there is no path for walking. When neither speaking nor walking, what path should be walked?'

Two Elders Distant Kin

(Transmission of the Lamp 7) Jia Shan (夾山) and Ding Shan (定山) were walking and talking together. Jia Shan said, 'In birth and death, there is Buddha, that is'

不迷生死。定山云生死中無佛即無生死。二人往返不決。上山參禮。夾山便舉前話問大梅。未審那個親。梅云一親一疏。夾山云那個親。梅且去明日來。夾山明日再上問。梅云。親者不問。問者不親。

文殊白槌

(會元一)世尊升座。文殊白槌曰。諦觀法王法。法王法如是。世尊便下座。

百丈卷席

(會元三)百丈海一日與馬祖遊山見野鴨子。祖問曰是甚麼。丈曰野鴨子。曰甚處去。丈云飛過去。祖遂引手扭百丈鼻頭。丈作痛聲。祖曰何曾飛過。丈於是大悟。至明日祖升座。丈出卷卻面前禮拜席。祖便下座。

大達妄想

(馬祖法嗣　傳燈八)汾州無業禪師。謚大達國師。凡有學者致問。答曰莫妄想。

洛缶訊息

(會元五)洛缶到天仙。仙問甚處來。缶雲南溪來。仙云還將得南溪訊息來么。缶云消即訊息則未息。仙云最苦是未息。缶云且道未息個什麼。仙云一回見面千載不忘名。缶拂袖便出。仙云弄死蛇手有甚限。

藥山曲調

(石頭法嗣　傳燈十四)高沙彌住庵后。雨里來相看。藥云你來也。師云是。藥云是藥云可殺濕。師云不打遮個鼓笛。云巖云皮也無打什麼鼓。道吾云鼓也無打什麼皮。藥云今日大好曲調。

青原階級

(傳

【現代漢語翻譯】現代漢語譯本『不迷生死』。定山說，『在生死中沒有佛，即沒有生死』。二人往返爭論不決。於是上山參拜夾山，夾山便舉出之前的話問大梅：『不知哪個更親近？』大梅說：『一親一疏。』夾山問：『哪個親？』大梅說：『你且回去，明日再來。』夾山明日再上山問。大梅說：『親近的人不問，問的人不親近。』

『文殊白槌』（《會元》一）世尊升座。文殊（Manjusri，智慧的象徵）敲擊木槌說：『諦觀法王法，法王法如是。』世尊便下座。

『百丈卷席』（《會元》三）百丈懷海（Baizhang Huaihai）一日與馬祖（Mazu，禪宗大師）遊山，看見野鴨子。馬祖問：『這是什麼？』百丈說：『野鴨子。』馬祖問：『往哪裡去？』百丈說：『飛過去了。』馬祖便伸手扭百丈的鼻子。百丈發出疼痛的聲音。馬祖說：『何曾飛過？』百丈於是大悟。到第二天，馬祖升座。百丈出來捲起面前禮拜的蓆子。馬祖便下座。

『大達妄想』（馬祖法嗣，《傳燈錄》八）汾州無業禪師（Wuye），謚號大達國師。凡是有學人前來請教，禪師回答說：『莫妄想。』

『洛缶訊息』（《會元》五）洛缶（Luofu）到天仙（Tianxian）。天仙問：『從哪裡來？』洛缶說：『從南溪來。』天仙問：『還帶來南溪的訊息了嗎？』洛缶說：『訊息雖然消失，但氣息未止。』天仙說：『最苦就是這氣息未止。』洛缶問：『那麼你說，未止的是什麼？』天仙說：『一回見面，千載不忘名。』洛缶拂袖便走。天仙說：『玩弄死蛇的手，又能有多大能耐？』

『藥山曲調』（石頭法嗣，《傳燈錄》十四）高沙彌（Gao Shami）住在庵后，下雨天來探望藥山（Yaoshan）。藥山說：『你來了。』沙彌說：『是的。』藥山說：『是啊，藥云可殺濕。』沙彌說：『不打遮個鼓笛。』云巖（Yunyan）說：『皮也沒有，打什麼鼓？』道吾（Daowu）說：『鼓也沒有，打什麼皮？』藥山說：『今日真是大好曲調。』

『青原階級』（《傳燈錄》

【English Translation】 English version 『Not Bewildered by Birth and Death.』 Ding Shan said, 『In birth and death, if there is no Buddha, then there is no birth and death.』 The two argued back and forth without resolution. So they went up the mountain to pay respects to Jiashan, who then brought up the previous conversation to ask Damei: 『I don't know which is closer?』 Damei said, 『One is close, one is distant.』 Jiashan asked, 『Which is close?』 Damei said, 『You should go back and come again tomorrow.』 Jiashan went up the mountain again the next day to ask. Damei said, 『Those who are close do not ask; those who ask are not close.』

『Manjusri's White Hammer』 (From 『The Collection of Essentials,』 vol. 1) The World-Honored One ascended the seat. Manjusri (Manjusri, symbol of wisdom) struck the gavel and said, 『Attentively observe the Dharma of the Dharma King; the Dharma of the Dharma King is thus.』 The World-Honored One then descended from the seat.

『Baizhang Rolling Up the Mat』 (From 『The Collection of Essentials,』 vol. 3) One day, Baizhang Huaihai (Baizhang Huaihai) was strolling in the mountains with Mazu (Mazu, a Zen master) when they saw wild ducks. Mazu asked, 『What are those?』 Baizhang said, 『Wild ducks.』 Mazu asked, 『Where are they going?』 Baizhang said, 『They flew away.』 Mazu then reached out and twisted Baizhang's nose. Baizhang cried out in pain. Mazu said, 『When did they ever fly away?』 Baizhang then had a great enlightenment. The next day, Mazu ascended the seat. Baizhang came out and rolled up the bowing mat in front of him. Mazu then descended from the seat.

『Great Attainment of Delusion』 (Successor of Mazu, 『Transmission of the Lamp,』 vol. 8) Chan Master Wuye (Wuye) of Fenzhou, posthumously named National Teacher Data (Great Attainment). Whenever a student came to inquire, the Chan Master would answer, 『Do not engage in delusion.』

『Luofu's News』 (From 『The Collection of Essentials,』 vol. 5) Luofu (Luofu) arrived at Tianxian (Tianxian). Tianxian asked, 『Where do you come from?』 Luofu said, 『From Nanxi.』 Tianxian asked, 『Did you bring news from Nanxi?』 Luofu said, 『The news has faded, but the breath has not stopped.』 Tianxian said, 『The greatest suffering is that the breath has not stopped.』 Luofu asked, 『Then tell me, what is it that has not stopped?』 Tianxian said, 『One meeting, and the name is unforgettable for a thousand years.』 Luofu flicked his sleeve and left. Tianxian said, 『What limit is there to the hand that plays with a dead snake?』

『Yaoshan's Melody』 (Successor of Shitou, 『Transmission of the Lamp,』 vol. 14) After Gao Shami (Gao Shami) lived in the hermitage, he came to visit Yaoshan (Yaoshan) on a rainy day. Yaoshan said, 『You've come.』 The Shami said, 『Yes.』 Yaoshan said, 『Yes, Yaoyun is terribly wet.』 The Shami said, 『I'm not playing this drum and flute.』 Yunyan (Yunyan) said, 『There's no skin, what drum are you playing?』 Daowu (Daowu) said, 『There's no drum, what skin are you playing?』 Yaoshan said, 『Today is a great melody.』

『Qingyuan's Stages』 (『Transmission of the Lamp,』 vol.

燈五)青原往曹溪作禮問曰。當何所務即不落階級。祖云汝曾作什麼來。原曰。聖諦亦不為。何階級之有。祖深器之。謂有二祖見少林氣象。

夾山揮劍

(華亭法嗣　會元五)夾山僧問撥塵見佛時如何。師云。直須揮劍。若不揮劍漁父棲巢。僧后問石霜。撥塵見佛時如何。霜云渠無國土甚處渠逢。僧回舉似師。師上堂舉了乃曰。門庭施設不如老僧。入理深談猶較石霜百步。

隱峰飛錫

(馬祖法嗣　傳燈八)五臺山隱峰禪師。姓鄧氏(時稱鄧隱峰)。唐元和中薦登五臺。路出淮西屬。吳元濟阻兵違拒王命。官軍與賊交鋒未決勝負。師云吾當去解其患。乃擲錫空中飛身而過。兩軍將士仰觀。事符預夢鬥心頓息。

洞山寒暑

(傳燈八)僧問洞山寒暑到來如何迴避。山云何不向無寒暑處迴避。僧云如何是無寒暑處。山云。寒時寒殺阇梨。熱時熱殺阇梨。

谷山聲色

(傳燈八)谷山問透溪和尚。聲色純真如何是道。溪云亂道作么。谷山卻從東邊過西邊立。溪云若不恁么即禍事也。谷山卻過東邊。溪乃下禪床。方行兩步被谷山捉住云。聲色純真事作么生。溪便掌谷山。谷山云十年後要個人下茶也無在。溪云要谷山老漢什麼。谷山呵呵大笑三聲。

元祐回牒

【現代漢語翻譯】現代漢語譯本燈五)青原（Qingyuan，人名）去曹溪（Caoxi，地名）參拜，問道：『應當做什麼才能不落入階級分別？』六祖（祖，指六祖慧能）說：『你曾經做什麼來？』青原說：『聖諦（Shengdi，佛教真理）也不認為是實有，哪裡還有什麼階級可言？』六祖深深器重他，說他具有二祖（Eizu，禪宗二祖慧可）當年在少林寺（Shaolin，地名）的氣象。

夾山揮劍

(華亭（Huating，地名）法嗣會元（Huiyuan，人名）五)夾山（Jiashan，地名）僧人問撥塵（Bochen，動作，拂去塵埃）見佛（Fo，覺悟者）時如何？夾山說：『直接揮劍。如果不揮劍，漁父（Yufu，漁翁）就只能棲息在自己的巢穴里。』僧人後來問石霜（Shishuang，地名）：『撥塵見佛時如何？』石霜說：『他沒有國土，在哪裡能遇到佛？』僧人回來把這話告訴夾山。夾山上堂說法，舉了這個例子，然後說：『門庭設施不如老僧，深入理性的談論，還比石霜差一百步。』

隱峰飛錫

(馬祖（Mazu，人名）法嗣傳燈（Chuandeng，佛教典籍名）八)五臺山（Wutai Mountain，地名）隱峰禪師（Yinfeng Chanshi，人名），姓鄧（Deng，姓氏），（當時人稱鄧隱峰）。唐朝元和（Yuanhe）年間（公元806-820年）被推薦登上五臺山。路過淮西（Huaixi，地名）境內，正趕上吳元濟（Wu Yuanji，人名）起兵叛亂，違抗王命。官軍和賊兵交戰，勝負未分。隱峰禪師說：『我應當去解除這場禍患。』於是把錫杖（Xizhang，僧人所持法器）拋向空中，飛身而過。兩軍將士仰頭觀看，這件事應驗了之前的夢兆，雙方的爭鬥之心立刻平息。

洞山寒暑

(傳燈八)僧人問洞山（Dongshan，地名）：『寒暑到來時如何迴避？』洞山說：『為什麼不向沒有寒暑的地方迴避？』僧人問：『如何是沒有寒暑的地方？』洞山說：『寒冷時寒死你，炎熱時熱死你。』

谷山聲色

(傳燈八)谷山（Gushan，地名）問透溪和尚（Touxich Shang，人名）：『聲色純真如何是道？』透溪說：『擾亂道做什麼？』谷山卻從東邊走到西邊站立。透溪說：『如果不這樣，就要出禍事了。』谷山又走到東邊。透溪於是走下禪床。剛走了兩步，被谷山抓住說：『聲色純真的事怎麼做？』透溪便打了谷山一掌。谷山說：『十年後要找個人來下茶恐怕都沒有了。』透溪說：『要谷山老漢做什麼？』谷山呵呵大笑三聲。

元祐回牒

【English Translation】 English version Five) Qingyuan (Qingyuan, a person's name) went to Caoxi (Caoxi, a place name) to pay respects and asked: 'What should I do to avoid falling into hierarchical distinctions?' The Sixth Patriarch (Zu, referring to the Sixth Patriarch Huineng) said: 'What have you ever done?' Qingyuan said: 'Even the Holy Truth (Shengdi, Buddhist truth) is not considered real, so what hierarchy is there?' The Sixth Patriarch deeply valued him, saying that he possessed the spirit of the Second Patriarch (Eizu, the Second Patriarch of Zen, Huike) at Shaolin Temple (Shaolin, a place name).

Jiashan Brandishing a Sword

(Huating (Huating, a place name) Dharma Successor, Huiyuan (Huiyuan, a person's name) Five) A monk from Jiashan (Jiashan, a place name) asked: 'How is it when Bochen (Bochen, an action, brushing away dust) sees the Buddha (Fo, the enlightened one)?' Jiashan said: 'Directly brandish the sword. If you don't brandish the sword, the fisherman (Yufu, a fisherman) can only dwell in his own nest.' The monk later asked Shishuang (Shishuang, a place name): 'How is it when Bochen sees the Buddha?' Shishuang said: 'He has no country, where can he meet the Buddha?' The monk returned and told Jiashan this. Jiashan ascended the hall to preach, cited this example, and then said: 'The facilities of the gate are not as good as the old monk, and the deep discussion of reason is still a hundred steps behind Shishuang.'

Yinfeng Flying Staff

(Mazu (Mazu, a person's name) Dharma Successor, Chuandeng (Chuandeng, a Buddhist scripture name) Eight) Zen Master Yinfeng (Yinfeng Chanshi, a person's name) of Mount Wutai (Wutai Mountain, a place name), surname Deng (Deng, a surname), (at that time people called him Deng Yinfeng). During the Yuanhe (Yuanhe) period (806-820 AD) of the Tang Dynasty, he was recommended to ascend Mount Wutai. Passing through the territory of Huaixi (Huaixi, a place name), he encountered Wu Yuanji (Wu Yuanji, a person's name) raising troops in rebellion, defying the king's orders. The government army and the rebel soldiers were fighting, and the victory or defeat was undecided. Zen Master Yinfeng said: 'I should go and resolve this disaster.' So he threw his staff (Xizhang, a Buddhist monk's staff) into the air and flew over. The soldiers of both armies looked up, and this event fulfilled the previous dream omen, and the fighting hearts of both sides immediately subsided.

Dongshan Cold and Heat

(Chuandeng Eight) A monk asked Dongshan (Dongshan, a place name): 'How to avoid the arrival of cold and heat?' Dongshan said: 'Why not avoid it in a place without cold and heat?' The monk asked: 'What is a place without cold and heat?' Dongshan said: 'When it's cold, freeze you to death; when it's hot, burn you to death.'

Gushan Sound and Color

(Chuandeng Eight) Gushan (Gushan, a place name) asked Abbot Touxi (Touxich Shang, a person's name): 'How is the pure truth of sound and color the Dao?' Touxi said: 'What are you doing disturbing the Dao?' Gushan then walked from the east side to stand on the west side. Touxi said: 'If it weren't like this, something bad would happen.' Gushan then walked to the east side again. Touxi then stepped down from the Zen bed. Just took two steps, and was grabbed by Gushan who said: 'How is the matter of pure truth of sound and color done?' Touxi then slapped Gushan. Gushan said: 'In ten years, I'm afraid there won't even be someone to serve tea.' Touxi said: 'What do you want the old man Gushan for?' Gushan laughed heartily three times.

Yuan You Returns the Document

(黃龍南法嗣　僧寶傳下)云居元祐禪師住玉澗寺時。徐王聞其名奏賜紫方袍。師作偈辭之曰。為僧六十鬢先素。無補空門愧出家。愿乞封回禮部牒。免辜盧老衲袈裟。

鹿門辭來

華亭藏身

(藥山法嗣　會元五)見前船子得鱗處。

雲門聞頞

(雪峰法嗣)。

北禪烹牛

(福嚴良雅嗣會元十五)潭州北禪賢和尚除夜小參云。年窮歲暮無可與諸人分歲。且烹一頭露地白牛。炊黍米飯。煮野菜羹。向榾柮火唱村田。何故。免見倚它門戶傍它墻。剛被時人喚作郎。下座歸方丈。少頃倚遇上坐(即法昌也)入方丈云。和尚門外有公人長。賢曰作什麼。遇曰和尚納皮角。賢拈頭帽擲在地上。遇便去拾。賢下禪床捉住云。捉賊捉賊。遇將頭帽褁向賢頭上雲天寒且還和尚。賢呵呵大笑。遇便出去。

三角喝賊

(溈山祐法嗣　傳燈十八)蘄州三角山法遇庵主。因荒亂魁師入山。執刃而問和尚有甚財寶。師曰僧家之寶非君所宜。魁曰是何寶。師振聲一喝。魁不悟。以刀加之。

保寧摑口

(楊岐法嗣　普燈四)和補曰。保寧仁勇禪師再受保寧請。上堂拍掌三下。摑口搖手三下。便下座。

洪英掏膝

(黃龍南法嗣　林間錄上)翠巖真點胸好

【現代漢語翻譯】現代漢語譯本（黃龍南（Huanglong Nan）法嗣僧寶（Sengbao）傳下）云居元祐（Yunju Yuanyou）禪師住在玉澗寺時。徐王（Xu Wang）聽聞他的名聲，上奏朝廷賜予他紫色方袍。禪師作偈辭謝說：『做僧人六十歲，鬢髮已經斑白，沒有為佛門做出什麼貢獻，慚愧出了家。希望把封賞的禮部公文退回，免得辜負了我這個老衲的袈裟。』

鹿門（Lumen）辭別

華亭（Huating）藏身

（藥山（Yaoshan）法嗣會元（Huiyuan）五）見前船子（Chuanzi）得鱗處。

雲門（Yunmen）聞頞

（雪峰（Xuefeng）法嗣）。

北禪（Beichan）烹牛

（福嚴良雅（Fuyan Liangya）嗣會元（Huiyuan）十五）潭州（Tanzhou）北禪賢（Beichan Xian）和尚在除夕小參時說：『年終歲末，沒有什麼可以和各位分歲。姑且烹煮一頭露地白牛，用黍米做飯，煮野菜羹，對著榾柮火唱著村田歌。』為什麼呢？『免得依靠他人門戶，傍著他人墻壁，剛被世人叫做郎。』說完下座回到方丈。不久，倚遇上座（即法昌（Fachang））進入方丈說：『和尚門外有公人長。』賢（Xian）說：『做什麼？』遇（Yu）說：『和尚要繳納皮角。』賢（Xian）拿起頭帽扔在地上。遇（Yu）便去撿。賢（Xian）下禪床抓住遇（Yu）說：『捉賊捉賊。』遇（Yu）將頭帽裹向賢（Xian）頭上說：『天冷，還是還給和尚吧。』賢（Xian）呵呵大笑。遇（Yu）便出去了。

三角（Sanjiao）喝賊

（溈山祐（Weishan You）法嗣傳燈（Chuandeng）十八）蘄州（Qizhou）三角山（Sanjiao Mountain）法遇（Fayu）庵主。因為荒亂，魁師入山，拿著刀問和尚有什麼財寶。法遇（Fayu）庵主說：『僧家的寶貝不是你所適合的。』魁師說：『是什麼寶貝？』法遇（Fayu）庵主大喝一聲。魁師不明白，用刀砍去。

保寧（Baoning）摑口

（楊岐（Yangqi）法嗣普燈（Pudeng）四）和補（He Bu）說：保寧仁勇（Baoning Renyong）禪師再次接受保寧寺的邀請，上堂拍掌三下，摑口搖手三下，便下座。

洪英（Hongying）掏膝

（黃龍南（Huanglong Nan）法嗣林間錄（Linjian Lu）上）翠巖真點（Cuiyan Zhendian）胸好

【English Translation】 English version (Huanglong Nan's Dharma heir, transmitted by Sengbao) When Zen Master Yunju Yuanyou resided at Yujian Temple, King Xu, hearing of his reputation, requested the court to bestow upon him a purple robe. The Zen Master composed a verse declining it, saying: 'Having been a monk for sixty years, my temples have turned white, I have not contributed to the Buddhist community, ashamed of having left home. I wish to return the decree of bestowal to the Ministry of Rites, lest I fail the old monk's robe.'

Lumen bids farewell

Huating hides

(Yaoshan's Dharma heir, Huiyuan 5) See the place where Chuanzi obtained the scale.

Yunmen hears E

(Xuefeng's Dharma heir).

Beichan cooks an ox

(Fuyan Liangya's heir, Huiyuan 15) On New Year's Eve, Abbot Xian of Beichan Temple in Tanzhou said during a small Dharma talk: 'As the year ends, there is nothing to share with you all for the New Year. Let's cook a free-ranging white ox, cook millet rice, and boil vegetable soup, singing village songs by the fire.' Why? 'To avoid relying on other people's doors and walls, and being called 'Lang' by the people of the time.' After speaking, he descended from the seat and returned to his abbot's room. Soon after, the senior monk Yi Yu (i.e., Fachang) entered the abbot's room and said: 'Abbot, there is a bailiff outside the door.' Xian said: 'What for?' Yu said: 'The abbot needs to pay the hide tax.' Xian picked up his head hat and threw it on the ground. Yu went to pick it up. Xian got off the Zen seat and grabbed Yu, saying: 'Catch the thief, catch the thief.' Yu wrapped the head hat around Xian's head and said: 'It's cold, let's return it to the abbot.' Xian laughed heartily. Yu then left.

Sanjiao shouts at a thief

(Weishan You's Dharma heir, Chuandeng 18) Hermit Fayu of Sanjiao Mountain in Qizhou. Because of the chaos, a bandit leader entered the mountain, holding a knife and asking the monk what treasures he had. Hermit Fayu said: 'The treasures of a monk are not suitable for you.' The bandit leader said: 'What treasures are they?' Hermit Fayu shouted loudly. The bandit leader did not understand and attacked with his knife.

Baoning slaps his mouth

(Yangqi's Dharma heir, Pudeng 4) He Bu said: Zen Master Renyong of Baoning was invited to Baoning Temple again. He ascended the Dharma seat, clapped his hands three times, slapped his mouth, waved his hand three times, and then descended from the seat.

Hongying digs his knee

(Huanglong Nan's Dharma heir, Linjian Lu) Cuiyan Zhendian's chest is good

問僧。文殊是七佛之師。因甚麼出女子定不得。罔明從下方來。因甚出得女子定。莫有對者。獨英邵武方其問時以手掏其膝而去。真笑曰賣匙箸客未在。

恭語不灰

(黃龍南法嗣　見宗門武庫拾遺)黃龍恭首座出世住禪林。訪法昌遇和尚。遇問曰見說你為黃龍燒香是否。曰不敢。遇云。龍生龍子。須是解興雲吐霧始得。恭曰隨家豐儉。遇曰你未拈香早鈍置黃龍了也。恭曰且莫多口。遇曰你且道黃龍實頭處作么生。恭提起坐具。遇喚行者討坐具來。行者提在手中。遇便打曰你三十年後也道見老僧來。恭后住衡之華光。乃有坦率之風。罹有司。民其衣。華光既遭回祿。而恭語錄于灰燼中字𦘕無損。余紙悉盡。信般若之明驗矣。

玄言上石

(梁山緣觀嗣僧寶傳中)野州大陽山警玄禪師。遊方初到梁山。問如何是無相道場。山指觀音曰這個是。吳處士𦘕師擬進語。山急索曰。這個是有相底。那個是無相底。師遂有省便禮拜。山曰何不道取一句。師云道即不辭恐上紙筆。山笑曰此語上碑去在。

滿號銀山

秀名鐵壁

(天衣懷法嗣　僧寶下)法雲圓通法秀禪師。叢林號為秀鐵面。

龍牙禪板

(悟本法嗣　傳燈十七)湖南龍牙山居道禪師。在翠微時問云如何是祖師

【現代漢語翻譯】現代漢語譯本有僧人問：『文殊菩薩（Manjusri Bodhisattva，智慧的象徵）是七佛之師，為何卻無法使女子從禪定中出來？罔明從下方而來，為何卻能使女子從禪定中出來？』沒有人能回答這個問題。只有英邵武在方其提問時，用手拍打他的膝蓋離開了。真笑說：『賣匙箸的客人還沒到呢。』

恭語不灰

（黃龍南的法嗣，見《宗門武庫拾遺》）黃龍恭首座出世，住在禪林。拜訪法昌遇和尚。遇問：『聽說你為黃龍燒香，是嗎？』答：『不敢當。』遇說：『龍生龍子，必須懂得興雲吐霧才行。』恭說：『隨各家情況豐儉不一。』遇說：『你還沒拈香就已經埋沒了黃龍了。』恭說：『暫且少說兩句。』遇說：『你且說說黃龍真實之處是什麼樣的？』恭提起坐具。遇叫行者把坐具拿來。行者拿在手中。遇便打他，說：『你三十年後也會說見到老僧了。』恭後來住在衡州的華光，很有坦率之風。被官府拘捕，剝奪了他的僧衣。華光寺遭遇火災後，恭的語錄在灰燼中字跡完整無損，其餘紙張全部燒盡。真是般若智慧（Prajna，佛教中最高的智慧）的明顯驗證啊。

玄言上石

（梁山緣觀的嗣法弟子，出自《僧寶傳》）野州大陽山警玄禪師，遊方時初到梁山。問：『如何是無相道場？』梁山指著觀音菩薩（Avalokitesvara，佛教中慈悲的象徵）說：『這個就是。』吳處士想說話。梁山急忙阻止說：『這個是有相的，哪個是無相的？』警玄禪師因此有所領悟，便禮拜。梁山說：『為何不說道一句？』警玄禪師說：『說出來倒是不難，只是恐怕要寫在紙上。』梁山笑著說：『這話要刻在碑上去了。』

滿號銀山

秀名鐵壁

（天衣懷的法嗣，出自《僧寶下》）法雲圓通法秀禪師，叢林中號稱秀鐵面。

龍牙禪板

（悟本的法嗣，出自《傳燈錄》第十七卷）湖南龍牙山居道禪師，在翠微時問道：『如何是祖師（Patriarch，禪宗的傳承祖師）西來意？』

【English Translation】 English version A monk asked: 'Manjusri (Manjusri Bodhisattva, symbol of wisdom) is the teacher of the seven Buddhas. Why couldn't he get a woman out of samadhi (deep meditative state)? Wang Ming came from below. Why could he get a woman out of samadhi?' No one could answer this question. Only Ying Shaowu patted his knee and left when Fang Qi asked the question. Zhen laughed and said, 'The guest selling spoons and chopsticks hasn't arrived yet.'

Gong's Words Unburnt

(Successor of Huanglong Nan, see 'Lost Treasures of the Zen School Arsenal') Huanglong Gong, the head monk, emerged and lived in Chan Forest. He visited the monk Fachang Yu. Yu asked, 'I heard that you burn incense for Huanglong, is that right?' He replied, 'I dare not.' Yu said, 'A dragon gives birth to a dragon child, who must know how to stir up clouds and spit out mist.' Gong said, 'It varies according to the family's wealth.' Yu said, 'You have already dulled Huanglong before offering incense.' Gong said, 'Let's talk less for now.' Yu said, 'Tell me, what is the true essence of Huanglong?' Gong raised his seat cushion. Yu called the attendant to bring the seat cushion. The attendant held it in his hand. Yu then hit him and said, 'You will also say that you have seen the old monk in thirty years.' Gong later lived in Huaguang in Hengzhou, with a very frank style. He was arrested by the government and stripped of his monastic robes. After Huaguang Temple was destroyed by fire, the words in Gong's recorded sayings were undamaged in the ashes, and all the other papers were burned. It is truly a clear verification of Prajna (Prajna, the highest wisdom in Buddhism).

Profound Words on Stone

(Successor of Liangshan Yuanguan, from 'Biography of Monk Bao') Zen Master Jingxuan of Dayang Mountain in Yezhou, when he first arrived at Liangshan while traveling, asked, 'What is the formless Bodhimanda (place of enlightenment)?' Liangshan pointed to Avalokitesvara (Avalokitesvara, the symbol of compassion in Buddhism) and said, 'This is it.' Layman Wu wanted to say something. Liangshan hurriedly stopped him and said, 'This is with form, which one is without form?' Zen Master Jingxuan then had an insight and bowed. Liangshan said, 'Why don't you say a sentence?' Zen Master Jingxuan said, 'It's not difficult to say, but I'm afraid it will be written on paper.' Liangshan laughed and said, 'These words will be engraved on a stele.'

Full Title Silver Mountain

Show Name Iron Wall

(Successor of Tianyi Huai, from 'Monk Bao Part 2') Zen Master Fayun Yuantong Faxiu, known in the monastic community as Xiu Iron Face.

Dragon Tooth Zen Plank

(Successor of Wuben, from 'Transmission of the Lamp' Volume 17) Zen Master Jidao of Longya Mountain in Hunan, when he was at Cuiwei, asked, 'What is the meaning of the Patriarch's (Patriarch, the ancestral teacher of Zen Buddhism) coming from the West?'

意。微云與我過禪板來。師便過禪板與微。微接得便打。師云。打即任打。要且無祖師意。又問臨濟如何是祖師意。濟曰與我過蒲團來。師乃過蒲團與濟。濟接得便打。師云。打即仼打。要且無祖師意。後有僧問。和尚行腳時問二尊宿祖師意。未審二尊宿道眼明也未。師云。明即明也。要且無祖師意。東禪齊云。眾中道。佛法即有隻是無祖師意。若恁么會有何交涉。別作么生會無祖師意底道理。

長慶蒲團

(雪峰法嗣　會元七)福州長慶惠棱禪師。歷參禪苑。后參靈云。問如何是佛法大意。云云驢事未去馬事到來。師如是往來雪峰玄沙十二年間。坐破七個蒲團不明此事。一日捲簾忽然大悟。乃有頌曰。也大差矣。也大差矣。捲起簾來見天下。有人問我解何宗。拈起拂子劈口打。峰舉謂玄沙曰此子徹去也。沙曰。未可。此是意識著述。更須勘過始得。至晚眾僧上來問訊。峰謂師云。備頭陀未肯汝在。汝實有正悟。對眾舉來。師又有頌云。萬象之中獨露身。唯人自肯乃方親。昔時謬向途中覓。今日看來火里冰。峰乃顧汝曰不可更是意識著述。師問峰云。從上諸聖傳受一路。請師垂示。峰良久。設禮而退。峰乃微笑。師入方丈參。峰曰是甚麼。師云今日天晴好普請。自此酬問未嘗爽于玄旨。

盤山肉案

【現代漢語翻譯】現代漢語譯本：意。微云（人名）與我過禪板來。師便過禪板與微云。微云接得便打。師云：『打即任打，要且無祖師意。』又問臨濟（人名）如何是祖師意？濟曰：『與我過蒲團來。』師乃過蒲團與臨濟。臨濟接得便打。師云：『打即任打，要且無祖師意。』後有僧問：『和尚行腳時問二尊宿祖師意，未審二尊宿道眼明也未？』師云：『明即明也，要且無祖師意。』東禪齊云：『眾中道，佛法即有，只是無祖師意。若恁么會，有何交涉？別作么生會無祖師意底道理？』

長慶蒲團

（雪峰（人名）法嗣會元（年號，不確定）七年）福州長慶惠棱禪師（人名）。歷參禪苑。后參靈云（人名）。問如何是佛法大意？云：『云驢事未去，馬事到來。』師如是往來雪峰玄沙（人名）十二年間，坐破七個蒲團不明此事。一日捲簾忽然大悟。乃有頌曰：『也大差矣，也大差矣，捲起簾來見天下。有人問我解何宗？拈起拂子劈口打。』峰舉謂玄沙曰：『此子徹去也。』沙曰：『未可，此是意識著述，更須勘過始得。』至晚眾僧上來問訊。峰謂師云：『備頭陀（人名）未肯汝在，汝實有正悟，對眾舉來。』師又有頌云：『萬象之中獨露身，唯人自肯乃方親。昔時謬向途中覓，今日看來火里冰。』峰乃顧汝曰：『不可更是意識著述。』師問峰云：『從上諸聖傳受一路，請師垂示。』峰良久，設禮而退。峰乃微笑。師入方丈參。峰曰：『是甚麼？』師云：『今日天晴好普請。』自此酬問未嘗爽于玄旨。

盤山肉案

【English Translation】 English version: Intention. Wei Yun (person's name) asked me to pass the meditation board. The master then passed the meditation board to Wei. Wei received it and struck him. The master said, 'Striking is allowed, but it still lacks the Patriarch's intention.' He then asked Linji (person's name), 'What is the Patriarch's intention?' Ji said, 'Pass me the cattail seat.' The master then passed the cattail seat to Linji. Linji received it and struck him. The master said, 'Striking is allowed, but it still lacks the Patriarch's intention.' Later, a monk asked, 'When the master traveled, he asked two venerable monks about the Patriarch's intention. I wonder if the two venerable monks' eyes of the Dao are clear?' The master said, 'Clear they are, but it still lacks the Patriarch's intention.' Dongchan Qi said, 'Among the assembly, it is said that the Buddha-dharma exists, but it lacks the Patriarch's intention. If you understand it this way, what is the point? How else can you understand the principle of lacking the Patriarch's intention?'

Changqing's Cattail Seat

(Successor of Xuefeng (person's name), Huiyuan (era name, uncertain) 7th year) Chan Master Huileng of Changqing in Fuzhou (person's name). He visited various Chan monasteries. Later, he visited Lingyun (person's name). He asked, 'What is the great meaning of the Buddha-dharma?' Yun said, 'The cloud-donkey affair has not gone away, and the horse affair has arrived.' The master traveled back and forth between Xuefeng and Xuansha (person's name) for twelve years, wearing out seven cattail seats without understanding this matter. One day, while rolling up the curtain, he suddenly had a great enlightenment. He then composed a verse saying, 'It's a big difference, it's a big difference, rolling up the curtain to see the world. If someone asks me what sect I understand? I pick up the whisk and strike them in the face.' Feng raised it and said to Xuansha, 'This child has thoroughly understood.' Sha said, 'Not yet, this is conscious writing, it must be examined again.' In the evening, the monks came up to inquire. Feng said to the master, 'The Bhiksu Bei (person's name) does not approve of you, you truly have correct enlightenment, present it to the assembly.' The master then had another verse saying, 'Alone the body is revealed among all phenomena, only when one acknowledges oneself can one be intimate. In the past, I mistakenly sought it on the road, today it looks like ice in the fire.' Feng then looked at you and said, 'It cannot be conscious writing.' The master asked Feng, 'The path passed down by all the sages from above, please master show it.' Feng was silent for a long time, performed a ritual, and retreated. Feng then smiled. The master entered the abbot's room to visit. Feng said, 'What is it?' The master said, 'Today the weather is clear, a good day for a general cleaning.' From then on, his responses never deviated from the profound meaning.

Panshan's Meat Cutting Board

(馬祖法嗣　會元三)盤山一日于街市見人在肉肆買肉雲精底割一斤來。屠兒放下刀叉手云。長史那個不是精底。山聞之忽然大悟。告馬祖。祖又印可之。

蜆子檯盤

(良價法嗣　傳燈十七)京兆府蜆子和尚。不知何許人也。事蹟頗異。居無定所。自印心於洞山。混俗閩川。不畜道具不循律儀。冬夏唯披一衲。逐日江岸采掇蝦蜆以充其腹。暮即宿東山白馬廟紙錢中。居民目為蜆子和尚。華嚴靜禪師聞之。欲決真假。先潛入紙錢中。深夜師歸。嚴把住曰。如何是祖師西來意。師遽答云神前酒檯盤。嚴放手曰不虛與我同根生。嚴后赴莊宗詔入長安。師亦先至。每日歌唱自拍。或乃佯狂。深雪去來俱無軌跡。厥後不知所終。

巴陵銀碗

(雲門偃法嗣　傳燈廿二)新開巴陵禪師。僧問如何是提婆宗。師云銀碗里盛雪。

云巖寶冠

(馬祖法嗣　會元三)和補曰。池州魯祖寶云禪師。僧問如何是諸佛。師雲頭上有冠者不是。曰如何即是。師曰頭上無寶冠。

荊門犢鼻

(北塔忠廣法嗣　會元十五)荊門軍玉泉承皓禪師。遊方參北塔發明心要。得大自在三昧。制犢鼻裈書歷代祖師名字。乃曰唯有文殊普賢較些子。且書于帶上。故叢林目為皓布裈。元豐間首眾于襄陽

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谷隱。有卿僧亦效之。師見而詬曰。汝具何道理敢以為戲事耶。嘔血無及耳。尋于鹿門如所言而逝。

疏山布單

(良價法嗣　會元十三)疏山聞福州大溈安和尚示眾曰。有句無句如藤倚樹。師特入嶺。到彼值溈泥壁便問。承聞和尚道有句無句如藤倚樹是否。溈曰是。師曰。忽遇樹倒藤枯。句歸何處。溈放下泥盤呵呵大笑歸方丈。師云。某甲三千里賣卻布單。特為此事而來。和尚何得相弄。溈喚侍者取三百錢與這上座去。遂囑曰。向後有獨眼龍為子點破在。溈山次日上堂。師出問。法身之理。理絕玄微。不奪是非之境猶是法身邊事。如何是向上事。溈舉起拂子。師云此猶是法身邊事。溈曰如何是法身向上事。師奪拂子摺折擲向地上。便歸眾。溈曰龍蛇易辨衲子難瞞。后聞務州明招謙和尚出世。徑往禮拜。招問甚處來。師云閩中來。招曰曾到大溈否。師曰到。招曰有何言句。師舉前話。招曰溈山可謂頭正尾正。祇是不遇知音。師亦不省。復問忽遇樹倒藤枯句歸何處。招曰卻使溈山笑轉新。師于言下大悟乃曰。溈山元來笑里有刀。遙望禮拜悔過。

芭蕉拄杖

(南塔光涌法嗣)郢州芭蕉山惠清禪師。上堂拈拄杖示眾曰。你有拄杖子。我與你拄杖子。你無拄杖子。奪卻你拄杖子。靠拄杖下座。

【現代漢語翻譯】現代漢語譯本：谷隱禪師處，有一個年輕僧人也模仿他的行為。禪師看見后斥責他說：『你有什麼道理，竟敢把這件事當作兒戲？到時候嘔血也來不及了！』不久，那僧人在鹿門山，正如谷隱禪師所說的那樣去世了。

疏山布單

（良價禪師的法嗣，出自《會元》第十三卷）疏山禪師聽聞福州大溈山的安和尚開示大眾說：『有句無句，如藤倚樹。』疏山禪師特地進入山嶺，到達大溈山，正趕上溈山和泥抹墻，便問道：『聽說和尚您說「有句無句，如藤倚樹」，是這樣嗎？』溈山說：『是。』疏山禪師說：『如果忽然遇到樹倒藤枯，那句歸向何處？』溈山放下泥盤，呵呵大笑，回到方丈。疏山禪師說：『我某甲三千里路賣掉布單，特地為此事而來，和尚您怎麼能這樣戲弄我？』溈山叫侍者拿三百錢給這位上座，並囑咐說：『以後會有獨眼龍為你點破的。』溈山第二天上堂，疏山禪師出來問道：『法身的道理，道理絕妙玄微，不涉及是非的境界，也只是法身邊的事情，如何是向上之事？』溈山舉起拂子。疏山禪師說：『這仍然是法身邊的事情。』溈山說：『如何是法身向上之事？』疏山禪師奪過拂子，折斷扔在地上，便回到大眾中。溈山說：『龍蛇容易辨認，衲子難以欺瞞。』後來聽說務州明招謙和尚出世，便直接前去禮拜。明招禪師問：『從哪裡來？』疏山禪師說：『從閩中來。』明招禪師說：『曾經到過大溈山嗎？』疏山禪師說：『到過。』明招禪師說：『有什麼言句？』疏山禪師舉出之前的話。明招禪師說：『溈山可謂頭正尾正，只是不遇知音。』疏山禪師也不明白。又問：『如果忽然遇到樹倒藤枯，那句歸向何處？』明招禪師說：『卻使溈山笑轉新。』疏山禪師在言下大悟，於是說：『溈山原來笑里有刀。』遙望禮拜，悔過。

芭蕉拄杖

（南塔光涌禪師的法嗣）郢州芭蕉山惠清禪師，上堂拿起拄杖向大眾開示說：『你有拄杖子，我給你拄杖子；你沒有拄杖子，奪走你的拄杖子。』靠著拄杖下座。

【English Translation】 English version: At Gǔyǐn (name of a Zen master), there was a young monk who imitated his behavior. The Zen master saw this and scolded him, saying, 'What reason do you have to dare treat this as a trivial matter? It will be too late when you vomit blood!' Soon after, that monk passed away at Lùmén (name of a place), just as Gǔyǐn (name of a Zen master) had said.

Shūshān's (name of a Zen master) Cloth Robe

(A Dharma heir of Liángjià (name of a Zen master), from the thirteenth volume of the 'Huiyuan') Zen Master Shūshān (name of a Zen master) heard that Abbot Ān (name of a Zen master) of Dàwéi (name of a mountain) in Fúzhōu (name of a place) was instructing the assembly, saying, 'With a phrase or without a phrase, like a vine relying on a tree.' Zen Master Shūshān (name of a Zen master) specifically entered the mountains. When he arrived at Dàwéi (name of a mountain), he encountered Wéi (short for Dàwéi) plastering a wall with mud, and immediately asked, 'I heard that the Abbot said, "With a phrase or without a phrase, like a vine relying on a tree," is that so?' Wéi (short for Dàwéi) said, 'It is.' Zen Master Shūshān (name of a Zen master) said, 'If suddenly encountering the tree falling and the vine withering, where does the phrase return to?' Wéi (short for Dàwéi) put down the mud pan, laughed heartily, and returned to his abbot's chamber. Zen Master Shūshān (name of a Zen master) said, 'I, this certain one, sold my cloth robe after traveling three thousand miles, specifically for this matter. How can the Abbot make fun of me like this?' Wéi (short for Dàwéi) called the attendant to give this senior monk three hundred coins, and instructed, 'In the future, there will be a one-eyed dragon to reveal it for you.' The next day, Wéi (short for Dàwéi) ascended the hall. Zen Master Shūshān (name of a Zen master) came out and asked, 'The principle of the Dharmakaya (the body of the Dharma), the principle is utterly profound and subtle. Not seizing the realm of right and wrong is still a matter of the Dharmakaya's side. What is the matter beyond that?' Wéi (short for Dàwéi) raised his whisk. Zen Master Shūshān (name of a Zen master) said, 'This is still a matter of the Dharmakaya's side.' Wéi (short for Dàwéi) said, 'What is the matter beyond the Dharmakaya?' Zen Master Shūshān (name of a Zen master) snatched the whisk, broke it, and threw it on the ground, then returned to the assembly. Wéi (short for Dàwéi) said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.' Later, hearing that Zen Master Míngzhāo Qiān (name of a Zen master) of Wùzhōu (name of a place) had appeared in the world, he went directly to pay respects. Zen Master Míngzhāo (name of a Zen master) asked, 'Where do you come from?' Zen Master Shūshān (name of a Zen master) said, 'From Mǐnzhōng (name of a place).' Zen Master Míngzhāo (name of a Zen master) said, 'Have you been to Dàwéi (name of a mountain)?' Zen Master Shūshān (name of a Zen master) said, 'I have.' Zen Master Míngzhāo (name of a Zen master) said, 'What words or phrases were spoken?' Zen Master Shūshān (name of a Zen master) recounted the previous conversation. Zen Master Míngzhāo (name of a Zen master) said, 'Wéi (short for Dàwéi) can be said to have a correct head and a correct tail, but he simply didn't encounter a kindred spirit.' Zen Master Shūshān (name of a Zen master) still didn't understand. He asked again, 'If suddenly encountering the tree falling and the vine withering, where does the phrase return to?' Zen Master Míngzhāo (name of a Zen master) said, 'It makes Wéi's (short for Dàwéi) laughter even fresher.' Zen Master Shūshān (name of a Zen master) had a great awakening upon hearing these words, and then said, 'Wéi (short for Dàwéi) originally had a knife hidden in his laughter.' He bowed in repentance from afar.

Bājiāo's (name of a mountain) Walking Stick

(A Dharma heir of Nántǎ Guāngyǒng (name of a Zen master)) Zen Master Huìqīng (name of a Zen master) of Bājiāo Mountain (name of a mountain) in Yǐngzhōu (name of a place), ascending the hall, picked up his walking stick and instructed the assembly, saying, 'If you have a walking stick, I give you a walking stick; if you don't have a walking stick, I take away your walking stick.' Leaning on his walking stick, he descended from the hall.

資福剎竿

(如寶法嗣)吉州資福真䆳禪師(第二世住)謂眾云。隔江見資福。剎竿便回去。腳跟也好與三十棒。況過江來。時有僧才出。師曰不堪共語。問如何是古佛心。師曰山河大地。

祿清紅莧

(圓智法嗣　傳燈十五)祿清和尚。僧問不落道吾機請師道。師云。庭前紅莧樹。生葉不生花。良久云會么。僧云不會。師云。正是道吾機。因什麼不會。僧禮拜。師便打云。須是老僧打你始得。

惠棱牡丹

(雪峰法嗣　會元八)地藏與長慶保福入州見牡丹。障子保福云好一朵牡丹花。長慶雲莫眼花。地藏曰可惜許一朵花。

南泉玩月

(會元三)南泉玩月次。趙州問幾時得似這個時節。泉云王老師二十年前亦曾恁么來。

保福遊山

(雪峰法嗣　會元七)長慶棱和尚與保福遊山。保福問。古人道妙峰山頂。莫即遮個便是也無。慶曰是即是。可惜許。

寶林冷笑

韶陽熱謾

(僧寶傳上)雲門以拄杖擊繩床曰。適來許多葛藤。貶向什麼處去也。靈利底見。不靈利底著我熱謾。

乾峰一路

(良價法嗣　會元十三)乾峰僧問十方薄伽梵一路涅槃門。未審路頭在甚麼處。峰拈拄杖劃一劃云在這裡。僧請益雲門。門拈起扇子云

【現代漢語翻譯】現代漢語譯本　　資福剎竿

(如寶法嗣)吉州資福真䆳禪師(第二世住)對大眾說：『隔著江看見資福寺的剎竿就回去了，這樣的人，打他三十棒也值得。何況是過了江來的呢？』當時有僧人出來，禪師說：『不堪與你交談。』問：『什麼是古佛心？』禪師說：『山河大地。』

祿清紅莧

(圓智法嗣　傳燈十五)祿清和尚。有僧人問：『不落入道吾的機鋒，請禪師您來說說。』禪師說：『庭前的紅莧樹，只長葉子不開花。』停頓了很久，說：『明白了嗎？』僧人說：『不明白。』禪師說：『這正是道吾的機鋒，為什麼不明白？』僧人禮拜。禪師就打他，說：『必須老僧打你才行。』

惠棱牡丹

(雪峰法嗣　會元八)地藏和長慶、保福一起進入州里，看見牡丹花。保福說：『好一朵牡丹花。』長慶說：『不要眼花。』地藏說：『可惜了這麼一朵花。』

南泉玩月

(會元三)南泉禪師賞月的時候，趙州禪師問：『什麼時候才能像現在這個時候一樣？』南泉禪師說：『王老師二十年前也是這麼過來的。』

保福遊山

(雪峰法嗣　會元七)長慶棱和尚與保福禪師一起遊山。保福問：『古人說妙峰山頂，莫非就是這個地方嗎？』長慶說：『是倒是，可惜了。』

寶林冷笑

韶陽熱謾

(僧寶傳上)雲門禪師用拄杖敲擊繩床說：『剛才這麼多的葛藤，貶到什麼地方去了？』靈敏的人就見到了，不靈敏的人就讓我來熱謾（訓斥）。

乾峰一路

(良價法嗣　會元十三)乾峰禪師，有僧人問：『十方諸佛通往涅槃的道路，請問路口在什麼地方？』乾峰禪師拿起拄杖劃了一下，說：『就在這裡。』僧人又去請教雲門禪師。雲門禪師拿起扇子說：

【English Translation】 English version 　　Zifu's Temple Pole

(Successor of Rubao) Zen Master Zhen Sui of Zifu Temple in Jizhou (second abbot) said to the assembly: 'Seeing Zifu's temple pole across the river and then turning back, it would be worth giving such a person thirty blows with a stick. How much more so for those who have crossed the river?' At that time, a monk came forward. The Master said: 'Unworthy to converse with.' He asked: 'What is the mind of the ancient Buddha?' The Master said: 'Mountains, rivers, and the great earth.'

Luqing's Red Amaranth

(Successor of Yuanzhi, Fifteenth in the Transmission of the Lamp) The Venerable Luqing. A monk asked: 'Without falling into Daowu's (meaning 'I understand the Way') critical moment, please tell us, Master.' The Master said: 'The red amaranth tree in front of the courtyard, it grows leaves but does not bloom flowers.' After a long pause, he said: 'Do you understand?' The monk said: 'I do not understand.' The Master said: 'This is precisely Daowu's critical moment. Why do you not understand?' The monk bowed. The Master then struck him, saying: 'It must be this old monk who strikes you for you to understand.'

Huiling's Peony

(Successor of Xuefeng, Eighth in the Assembly) Dizang, along with Changqing and Baofu, entered the prefecture and saw a peony. Baofu said: 'What a beautiful peony flower.' Changqing said: 'Don't let your eyes deceive you.' Dizang said: 'What a pity for such a flower.'

Nanquan Enjoying the Moon

(Third in the Assembly) When Zen Master Nanquan was enjoying the moon, Zen Master Zhaozhou asked: 'When will it be like this time?' Nanquan said: 'Teacher Wang was also like this twenty years ago.'

Baofu Touring the Mountains

(Successor of Xuefeng, Seventh in the Assembly) The Venerable Changqing Leng and Zen Master Baofu were touring the mountains together. Baofu asked: 'The ancients said, 'The summit of Miaofeng Mountain.' Could this be it?' Changqing said: 'It is, but what a pity.'

Baolin's Cold Laughter

Shaoyang's Scolding

(Upper Volume of the Monk Jewel Transmission) Zen Master Yunmen struck the rope bed with his staff and said: 'Where have all these entanglements just now been banished to?' Those who are sharp see it; those who are not sharp will receive my scolding.

Qianfeng's One Road

(Successor of Liangjie, Thirteenth in the Assembly) Zen Master Qianfeng, a monk asked: 'The one road to Nirvana for all Buddhas in the ten directions, may I ask where the entrance to the road is?' Qianfeng picked up his staff and drew a line, saying: 'It is right here.' The monk then went to consult Zen Master Yunmen. Yunmen picked up his fan and said:

。扇子𨁝跳上三十三天𡎺著帝釋鼻孔。東海鯉魚打一棒雨似盆傾。

兜率三關

(真凈文法嗣　會元十七)兜率從悅禪師設三關以問學者。一日撥草參玄只圖見性。即今上人性在什麼處。二曰識得自性方脫生死。眼光落地時作么生脫。三曰脫得生死知去處。四大分離向什麼處去。

谷泉逐遇

(汾陽昭法嗣　會元十二)南嶽芭蕉庵大道谷泉禪師。因倚遇上坐來參。遇(后住法昌寺名也)問庵主在么。師曰誰。曰行腳僧。師曰作甚麼。曰禮拜庵主。師曰恰值庵主不在。曰你聻。師曰。向道不在。說甚麼你我。拽捧趁出。遇次日再來。師又趁出。遇一日又來問庵主在么。師曰誰。曰行腳僧。揭簾便入。師欄胸桶住曰。我這裡狼虎縱橫。尿屎鬼子三回兩度來討甚麼。曰人言庵主親見汾陽來。師解衣抖擻曰。你道我見汾陽。有多少奇特。曰如何是庵中主。師曰入門須辨取。曰莫祇這便是么。師曰賺卻幾多人。曰前言何在。師曰。聽事不真。喚鐘作甕。曰。萬法泯時全體現。君臣合處正中邪去也。師曰。驢漢不會便休。亂統什麼。曰未審客來將何祇待。師曰云門糊餅趙州茶。曰恁么則謝師供養去也。師叱曰。我這裡大種也未有。早言謝供養。

圓照戲端

(天衣懷法嗣　僧寶傳)圓照禪師

【現代漢語翻譯】現代漢語譯本：扇子突然跳上三十三天（佛教用語，指欲界六天之上的忉利天），捅著帝釋（佛教護法神）的鼻孔。東海的鯉魚被打了一棒，雨水像盆倒一樣傾瀉下來。

兜率三關

（真凈文的法嗣，會元十七）兜率從悅禪師設立三關來問學者。第一關說：『撥開雜草參悟玄機，只爲了見到自性。』那麼，現在你的自性在哪裡？第二關說：『認識到自性才能脫離生死。』眼光落地的時候，又該如何脫離？第三關說：『脫離生死後知道該去哪裡。』四大（地、水、火、風）分離后，又該向哪裡去？

谷泉逐遇

（汾陽昭的法嗣，會元十二）南嶽芭蕉庵的大道谷泉禪師，因為倚遇上座來參拜。倚遇（後來住在法昌寺，也以此為名）問：『庵主在嗎？』禪師說：『誰？』倚遇說：『行腳僧。』禪師說：『做什麼？』倚遇說：『禮拜庵主。』禪師說：『恰好庵主不在。』倚遇說：『你呢？』禪師說：『我說不在，還說什麼你我？』拽起木棒就趕他出去。倚遇第二天又來，禪師又趕他出去。倚遇有一天又來問：『庵主在嗎？』禪師說：『誰？』倚遇掀開簾子就進去了。禪師攔住他，呵斥道：『我這裡狼虎橫行，尿屎鬼子三番兩次來討什麼？』倚遇說：『人們說庵主親眼見過汾陽（汾陽善昭禪師）。』禪師解開衣服抖擻著說：『你說我見過汾陽，有多少奇特之處？』倚遇說：『如何是庵中主？』禪師說：『入門須辨取。』倚遇說：『莫非這就是嗎？』禪師說：『騙了多少人。』倚遇說：『之前的話又在哪裡？』禪師說：『聽事不真，把鐘叫作甕。』倚遇說：『萬法泯滅時全體顯現，君臣相合之處正中也有邪。』禪師說：『蠢驢不會就罷了，亂說什麼？』倚遇說：『不知客人來了將用什麼招待？』禪師說：『雲門（雲門文偃禪師）的糊餅，趙州（趙州從諗禪師）的茶。』倚遇說：『既然這樣，我就謝過師父的供養了。』禪師呵斥道：『我這裡粗糧都還沒有，就早早地說謝供養。』

圓照戲端

（天衣懷的法嗣，僧寶傳）圓照禪師

【English Translation】 English version: A fan suddenly jumps up to the Trayastrimsa Heaven (the Heaven of Thirty-Three in Buddhism, above the six heavens of the Desire Realm), poking the nose of Śakra (a protector deity in Buddhism). A carp in the East Sea is struck with a stick, and the rain pours down like a tipped-over basin.

The Three Barriers of Tushita

(Successor of Zhenjing Wen, Huiyuan 17th year) Chan Master Congyue of Tushita set up three barriers to question students. The first barrier says: 'Parting the grass to contemplate the mystery, only to see one's own nature.' So, where is your nature right now? The second barrier says: 'Recognizing one's own nature is the only way to escape birth and death.' When the light in your eyes falls to the ground, how do you escape? The third barrier says: 'Having escaped birth and death, you know where to go.' After the four elements (earth, water, fire, and wind) separate, where do you go?

Guquan Pursues Yu

(Successor of Fenyang Zhao, Huiyuan 12th year) Chan Master Dadao Guquan of the Banana Hermitage on Mount Nan, because Upāsaka Yu came to visit. Yu (later resided at Fachang Temple, also named after this) asked: 'Is the Abbot in?' The Master said: 'Who?' Yu said: 'A traveling monk.' The Master said: 'What for?' Yu said: 'To pay respects to the Abbot.' The Master said: 'It just so happens that the Abbot is not in.' Yu said: 'What about you?' The Master said: 'I said he's not in, what's with the you and me?' He grabbed a stick and chased him out. Yu came again the next day, and the Master chased him out again. One day, Yu came again and asked: 'Is the Abbot in?' The Master said: 'Who?' Yu lifted the curtain and went in. The Master blocked him, scolding: 'Here, wolves and tigers run rampant, and you, a ghost of urine and feces, come here again and again, what are you looking for?' Yu said: 'People say the Abbot personally saw Fenyang (Chan Master Fenyang Shanzhao).' The Master undid his robe and shook it, saying: 'You say I saw Fenyang, what's so special about it?' Yu said: 'What is the master of the hermitage?' The Master said: 'You must discern it upon entering the gate.' Yu said: 'Could it be this?' The Master said: 'How many people have been deceived.' Yu said: 'Where is what you said before?' The Master said: 'Hearing things not truly, calling a bell a pot.' Yu said: 'When all dharmas are extinguished, the whole body appears, where the ruler and ministers unite, there is also evil in the center.' The Master said: 'You stupid donkey, if you don't understand, then stop, what nonsense are you talking about?' Yu said: 'I wonder what you will use to treat the guest?' The Master said: 'Yunmen's (Chan Master Yunmen Wenyan) pancake, Zhaozhou's (Chan Master Zhaozhou Congshen) tea.' Yu said: 'In that case, I will thank the Master for the offering.' The Master scolded: 'I don't even have coarse grains here yet, and you're already thanking me for the offering.'

Yuanzhao's Playful Beginning

(Successor of Tianyi Huai, Biography of Monks) Chan Master Yuanzhao

元祐。初自京師惠林寺退歸姑蘇。見端師子于甘露曰汝非端師子乎。曰是。師戲之曰。村裡師子耳。端應聲曰。村裡師子村裡弄。眉尾與眼一齊動。開卻口。肚裡直。籠統不愛人取拳。直饒弄到帝王宮。也是一場干打鬨。師粹美不悟其譏也。

志公難邈

(會元二)寶誌禪師。初金陵東陽民朱氏之婦。上巳日聞兒啼鷹巢中。梯樹得之。舉以為子。七歲依鐘山大沙門僧檢出家。專修禪觀。宋太始二年發而徒跣。著錦袍。往來皖山劍水之下。以剪尺拂子柱杖頭負文而行。天鑒二年梁武帝詔問。弟子煩惑未除何以治之。答曰十二。帝問其旨如何。答曰。在書字時節。刻漏中益不曉。帝嘗詔𦘕工張僧繇寫師像。僧繇下筆輒不自定。師遂以指𠢐面門。分披出十一面觀音。妙相殊麗或慈或威。僧繇竟不能寫。

六祖難塑

(傳燈五)六祖因蜀僧名方辨來謁祖云善捏塑。祖正色曰試塑看。方辨不領旨。乃塑祖真可高七寸。曲盡其妙。祖觀之曰。汝善塑性。不善佛性。酬以衣物。僧禮謝而去。

章敬撥空

(馬祖法嗣　傳燈七)京兆府章敬寺懷惲禪師。或問禪師。所傳心地法門。為是真如心妄想心非真非妄心。為是三乘教外別傳底心。師云汝見目前虛空么。曰信知常在目前人自不見。師曰汝莫認

【現代漢語翻譯】現代漢語譯本

元祐（宋哲宗年號，1086-1094年）。起初從京師惠林寺退隱回到姑蘇。見到端師子在甘露，（慧開禪師）問：『你是端師子嗎？』（端師子）答：『是。』（慧開禪師）戲弄他說：『不過是個村裡的師子罷了。』端師子應聲說：『村裡師子村裡弄，眉毛尾巴和眼睛一起動。張開嘴巴，肚子里筆直。籠統地不讓人家取拳頭，就算弄到帝王宮，也是一場白費力氣的打鬧。』（慧開禪師）純粹美好，沒有領悟到其中的譏諷之意。志公難邈（會元二）寶誌禪師（菩薩名）。起初是金陵東陽民朱氏的妻子，上巳日聽到嬰兒在鷹巢中啼哭，爬樹得到他，把他當作兒子撫養。七歲時依附鐘山大沙門僧檢出家，專心修習禪觀。宋太始二年（466年）披頭散髮，光著腳，穿著錦袍，往來於皖山劍水之下，用剪刀、拂子、柱杖頭頂著文字而行。天鑒二年（503年），梁武帝下詔詢問：『弟子煩惱迷惑尚未消除，該如何治理？』（寶誌禪師）回答說：『十二。』皇帝問其中的旨意是什麼，（寶誌禪師）回答說：『在書寫文字的時候。』刻漏中更加不明白。皇帝曾經詔令畫家張僧繇畫（寶誌禪師）的畫像，張僧繇下筆總是不能確定。寶誌禪師於是用手指劃破面門，分披出十一面觀音，美妙的相貌非常華麗，或慈祥或威嚴，張僧繇最終不能畫成。六祖難塑（傳燈五）六祖（慧能）因為蜀地僧人名叫方辨的來拜見六祖，（方辨）說擅長捏塑。六祖神色嚴肅地說：『試試塑塑看。』方辨沒有領會其中的旨意，於是塑造六祖的真像，高七寸，極其精妙。六祖觀看后說：『你擅長塑造形性，不擅長塑造佛性。』用衣物酬謝他，僧人行禮感謝后離去。章敬撥空（馬祖法嗣傳燈七）京兆府章敬寺懷惲禪師。有人問禪師：『所傳的心地法門，是真如心、妄想心，還是非真非妄心？是三乘教外別傳的心嗎？』（懷惲禪師）說：『你看見眼前的虛空嗎？』（那人）說：『相信它常常在眼前，只是人們自己看不見。』（懷惲禪師）說：『你不要認為』

【English Translation】 English version

Yuanyou (reign title of Emperor Zhezong of Song Dynasty, 1086-1094). Initially, he retired from Huilin Temple in the capital and returned to Gusu. He saw Duan Shizi at Ganlu, (Huikai Chan Master) asked: 'Are you Duan Shizi?' (Duan Shizi) replied: 'Yes.' (Huikai Chan Master) teased him: 'Just a village lion.' Duan Shizi responded: 'Village lion, village play, eyebrows and eyes move together. Open your mouth, straight in your belly. Generally, don't let people take fists, even if you play to the imperial palace, it is a futile fight.' (Huikai Chan Master) was purely beautiful and did not understand the sarcasm. Zhi Gong is Difficult to Depict (Huiyuan 2) Chan Master Baozhi (Bodhisattva's name). Initially, she was the wife of Zhu of Dongyang, Jinling. On the Shangsi Festival, she heard a baby crying in an eagle's nest. She climbed the tree and got him, raising him as her son. At the age of seven, he became a monk under the great Shramana Sengjian of Zhongshan, focusing on Chan contemplation. In the second year of Tai Shi of the Song Dynasty (466), he let his hair down and walked barefoot, wearing brocade robes, traveling under the Wan Mountain and Jian River, carrying texts on his head with scissors, whisks, and staffs. In the second year of Tianjian (503), Emperor Wu of Liang issued an edict asking: 'My disciple's troubles and confusions have not been eliminated, how should I govern them?' (Chan Master Baozhi) replied: 'Twelve.' The emperor asked what the meaning was, (Chan Master Baozhi) replied: 'When writing words.' It became even more incomprehensible in the clepsydra. The emperor once ordered the painter Zhang Sengyao to paint a portrait of (Chan Master Baozhi). Zhang Sengyao could not decide when he started painting. Chan Master Baozhi then broke his face with his fingers, revealing eleven-faced Guanyin, with beautiful appearances, either kind or majestic. Zhang Sengyao was ultimately unable to paint it. The Sixth Ancestor is Difficult to Sculpt (Denglu 5) The Sixth Ancestor (Huineng) because a monk from Shu named Fangbian came to visit the Sixth Ancestor, (Fangbian) said he was good at sculpting. The Sixth Ancestor said sternly: 'Try sculpting.' Fangbian did not understand the meaning, so he sculpted the true image of the Sixth Ancestor, seven inches high, extremely exquisite. The Sixth Ancestor watched and said: 'You are good at sculpting form, but not good at sculpting Buddha-nature.' He rewarded him with clothes, and the monk bowed and left. Zhang Jing Clears the Void (Lineage of Mazu, Denglu 7) Chan Master Huaiyun of Zhangjing Temple in Jingzhao Prefecture. Someone asked the Chan Master: 'Is the mind-ground Dharma you transmit the true suchness mind, the delusional mind, or the non-true and non-delusional mind? Is it the mind transmitted separately outside the teachings of the Three Vehicles?' (Chan Master Huaiyun) said: 'Do you see the void in front of you?' (The person) said: 'I believe it is always in front of me, but people cannot see it themselves.' (Chan Master Huaiyun) said: 'Don't think'

影像。曰和尚作么生。師以手撥空三下。曰作么生即是。師曰汝向後會去在。

雲門抽顧

(人天眼目)雲門每顧見僧即曰鑒咦。而錄之者曰顧鑒咦。德山密禪師𠜂去顧字但曰鑒咦。叢林目以為抽顧頌。北塔祚禪師作偈曰。雲門顧鑒笑嘻嘻。擬議遭渠顧鑒咦。任是張良多智巧。到頭於是也難施。

悟本稱奇

(云巖晟法嗣　會元十三)瑞州洞山良價悟本禪師。參溈山問云。頃聞南陽忠國師有無情說法話。某甲未究其微。溈曰阇黎莫記得么。師云記得。溈曰汝試舉一編看。師遂舉僧問如何是古佛心。國師曰墻壁瓦礫。曰豈不是無情。國師曰是。僧云還解說法否。國師云常說熾然說無間歇。僧云某甲為甚麼不聞。國師云。汝自不聞。不可妨他聞者也。僧曰未審甚麼人得聞。國師曰諸聖得聞。僧雲和尚還聞否。國師云我不聞。僧雲和尚既不聞。爭知無情解說法。國師曰。賴我不聞。我若聞即齊于諸聖。汝即不聞我說法也。僧曰恁么則眾生無分去也。國師云。我為眾生說。不為諸聖說。僧云眾生聞后如何。國師云即非眾生。僧云無情說法據何典教。國師云。灼然言不該典。非君子之所談。汝豈不見華嚴經云剎說眾生說三世一切說。師舉了溈曰。我這裡亦有。祇是罕遇其人。師云某甲未明乞師指示。溈

【現代漢語翻譯】現代漢語譯本影像。有人問：『和尚如何是道？』禪師用手在空中撥動三下。那人又問：『這樣作何解？』禪師說：『你以後自會明白。』

雲門抽顧

《人天眼目》記載：雲門禪師每次見到僧人就說：『鑒咦（Jian Yi，審視，注意）。』記錄的人寫成『顧鑒咦』。德山密禪師去掉了『顧』字，只說『鑒咦』。禪林中人將此視為『抽顧』，並作頌說：雲門顧鑒笑嘻嘻，擬議遭渠顧鑒咦。任是張良多智巧，到頭於是也難施。

悟本稱奇

瑞州洞山良價悟本禪師（807-869），參訪溈山靈佑，問道：『近來聽聞南陽慧忠國師有無情說法的說法，弟子未能領會其中奧妙。』溈山說：『你還記得嗎？』禪師說：『記得。』溈山說：『你試著舉一例來看看。』於是禪師舉例說，有僧人問：『如何是古佛心？』國師說：『墻壁瓦礫。』僧人說：『豈不是無情之物？』國師說：『是。』僧人問：『還解說法嗎？』國師說：『常說，熾然說，無間歇。』僧人說：『弟子為什麼聽不見？』國師說：『你自不聞，不可妨礙他人聽聞。』僧人說：『不知什麼人能夠聽聞？』國師說：『諸聖得聞。』僧人問：『和尚您聽得見嗎？』國師說：『我不聞。』僧人問：『和尚您既然聽不見，怎麼知道無情之物能說法？』國師說：『幸虧我不聞，我若聞，就與諸聖一樣了，你就聽不見我說法了。』僧人說：『這樣說來，眾生就沒有份了嗎？』國師說：『我為眾生說，不為諸聖說。』僧人問：『眾生聽后如何？』國師說：『即非眾生。』僧人問：『無情說法依據什麼典籍教義？』國師說：『確實言語不合典籍，不是君子所談論的。你難道沒看見《華嚴經》說，剎說眾生說三世一切說。』禪師舉完后，溈山說：『我這裡也有，只是難得遇到這樣的人。』禪師說：『弟子不明白，懇請師父指示。』溈

【English Translation】 English version Image. Someone asked: 'What is the Way of the monk?' The Zen master waved his hand three times in the air. The person then asked: 'What does that mean?' The Zen master said: 'You will understand later.'

Yunmen's Glance

The 'Records of Humans and Gods' states: Zen Master Yunmen always said 'Jian Yi (鑒咦, examine, pay attention)' whenever he saw a monk. The recorder wrote it as 'Gu Jian Yi (顧鑒咦)'. Zen Master Mitan of Deshan removed the word 'Gu (顧)' and only said 'Jian Yi'. People in the Zen community regarded this as 'Chou Gu (抽顧)' and composed a verse: Yunmen's glance is smiling, deliberation is met with his 'Jian Yi'. Even if Zhang Liang (張良, a famous strategist in the Han Dynasty (206 BC–220 AD)) had great wisdom, in the end, it would be difficult to apply here.

Wuben's Praise

Zen Master Liangjia Wuben (良價悟本) of Dongshan (洞山) in Ruizhou (瑞州) (807-869), visited Weishan Lingyou (溈山靈佑) and asked: 'Recently, I heard that National Teacher Huizhong (慧忠) of Nanyang (南陽) has a saying about insentient beings preaching the Dharma. I have not been able to understand its subtleties.' Weishan said: 'Do you remember it?' The Zen master said: 'I remember.' Weishan said: 'Try to give an example.' So the Zen master gave an example, saying that a monk asked: 'What is the mind of the ancient Buddha?' The National Teacher said: 'Walls, tiles, and pebbles.' The monk said: 'Aren't these insentient?' The National Teacher said: 'Yes.' The monk asked: 'Can they preach the Dharma?' The National Teacher said: 'They are always preaching, intensely preaching, without interruption.' The monk said: 'Why can't I hear it?' The National Teacher said: 'You don't hear it yourself, but you can't prevent others from hearing it.' The monk said: 'I wonder who can hear it?' The National Teacher said: 'The sages can hear it.' The monk asked: 'Can you hear it, Master?' The National Teacher said: 'I don't hear it.' The monk asked: 'Since you don't hear it, Master, how do you know that insentient beings can preach the Dharma?' The National Teacher said: 'Fortunately, I don't hear it. If I heard it, I would be the same as the sages, and you wouldn't hear me preaching the Dharma.' The monk said: 'In that case, do sentient beings have no share?' The National Teacher said: 'I preach for sentient beings, not for the sages.' The monk asked: 'What happens after sentient beings hear it?' The National Teacher said: 'Then they are no longer sentient beings.' The monk asked: 'What scriptures or teachings does the preaching of insentient beings rely on?' The National Teacher said: 'Indeed, the words do not conform to the scriptures, and are not what gentlemen discuss. Haven't you seen the Avatamsaka Sutra (華嚴經) say, 'Each realm speaks, sentient beings speak, all three times speak'?' After the Zen master finished speaking, Weishan said: 'I also have this here, but it is rare to meet such a person.' The Zen master said: 'I don't understand, please instruct me, Master.'

豎起拂子曰會么。師云不會。請和尚說。溈曰父母所生口終不為子說。師曰還有與師同時慕道者否。溈曰。此去澧陵攸縣。石室相連。有云巖道人。若能撥草瞻風。必為子之所重。師云未審此人如何。溈云。他曾問老僧。學欲奉師去時如何。老僧對佗道。直須絕滲漏始得。他道。還得不違師旨也無。老僧道。第一不得道老僧在這裡。師遂辭歸溈山。徑造云巖。舉前因緣了便問無情說法甚麼人得聞。巖云無情得聞。師雲和尚聞否。巖曰我若聞汝即不聞吾說法也。師云某甲為甚麼不聞。巖豎起拂子云還聞么。師云不聞。巖云。我說法汝尚不聞。豈況無情說法乎。師云無情說法該何典教。巖曰。豈不見彌陀經雲水鳥樹林悉皆唸佛念法。於此有省。乃述偈曰。也太奇兮也太奇。無情說法不思議。若將耳聽終難會。眼處聞時方得知。

大禪叫悟

(歸宗常法嗣　會元四)五臺山大禪佛智通禪師。在歸宗常和尚會下。(禪宗有二大禪佛。一名景通。嗣仰山。一曰智通。嗣歸宗常)忽一夜叫云我大悟也。眾駭之。次日歸宗上堂集眾云。昨夜大悟出來。禪佛出曰某甲。宗云汝見個什麼道理言大悟。禪佛曰師初元來女人作。宗默而異之。

義存歸庵

(會元七)雪峰義存禪師住庵時。有兩僧禮拜。峰見來。以手

【現代漢語翻譯】現代漢語譯本溈山（溈山，地名）舉起拂塵問道：『會么？』禪師回答：『不會。』禪師請求溈山（溈山，地名）說破。溈山（溈山，地名）說：『父母所生的口，終究不能為你（子，指禪師）說破。』禪師問：『還有與您（師）同時慕道的人嗎？』溈山（溈山，地名）說：『從這裡去澧陵（澧陵，地名）攸縣（攸縣，地名），石室相連，有云巖道人。如果能撥開雜草，瞻仰他的風采，必定會被你所敬重。』禪師問：『不知此人如何？』溈山（溈山，地名）說：『他曾問老僧，學人想要奉師而去時該如何？老僧對他說：直須絕滲漏始得。』『他問：還得不違師旨也無？』『老僧說：第一不得說老僧在這裡。』禪師於是告辭溈山（溈山，地名），直接去拜訪云巖。禪師將之前的因緣說了，便問：『無情說法，什麼人能夠聽聞？』云巖說：『無情能夠聽聞。』禪師問：『和尚您聽聞了嗎？』云巖說：『我如果聽聞，你就聽不到我說法了。』禪師問：『某甲為什麼聽不到？』云巖豎起拂塵說：『還聽聞么？』禪師說：『不聞。』云巖說：『我說法你尚且聽不到，何況無情說法呢？』禪師問：『無情說法，該屬於什麼典籍教義？』云巖說：『豈不見《彌陀經》（《彌陀經》，佛教經典）云：水鳥樹林，悉皆唸佛念法。』禪師於此有所領悟，於是作偈說：『也太奇兮也太奇，無情說法不思議。若將耳聽終難會，眼處聞時方得知。』

大禪叫悟

（歸宗常法嗣會元四）五臺山（五臺山，地名）大禪佛智通禪師，在歸宗常和尚門下。（禪宗有二大禪佛。一名景通。嗣仰山。一曰智通。嗣歸宗常）忽然一夜叫道：『我大悟也！』眾人驚駭。次日，歸宗上堂集眾說：『昨夜大悟出來。』禪佛出來說：『某甲。』歸宗說：『你見到什麼道理說大悟？』禪佛說：『師初元來女人作。』歸宗沉默不語，覺得很奇異。

義存歸庵

（會元七）雪峰義存禪師住庵時，有兩僧前來禮拜。雪峰義存禪師看見他們來，便用手...

【English Translation】 English version 舉起拂子曰會么。師云不會。請和尚說。溈曰父母所生口終不為子說。師曰還有與師同時慕道者否。溈曰。此去澧陵（Liling, place name）攸縣（Youxian, place name）。石室相連。有云巖道人。若能撥草瞻風。必為子之所重。師云未審此人如何。溈云。他曾問老僧。學欲奉師去時如何。老僧對佗道。直須絕滲漏始得。他道。還得不違師旨也無。老僧道。第一不得道老僧在這裡。師遂辭歸溈山（Weishan, place name）。徑造云巖。舉前因緣了便問無情說法甚麼人得聞。巖云無情得聞。師雲和尚聞否。巖曰我若聞汝即不聞吾說法也。師云某甲為甚麼不聞。巖豎起拂子云還聞么。師云不聞。巖云。我說法汝尚不聞。豈況無情說法乎。師云無情說法該何典教。巖曰。豈不見彌陀經（Amitabha Sutra, Buddhist scripture）雲水鳥樹林悉皆唸佛念法。於此有省。乃述偈曰。也太奇兮也太奇。無情說法不思議。若將耳聽終難會。眼處聞時方得知。

大禪叫悟

（歸宗常法嗣　會元四）五臺山（Mount Wutai, place name）大禪佛智通禪師。在歸宗常和尚會下。(禪宗有二大禪佛。一名景通。嗣仰山。一曰智通。嗣歸宗常) 忽一夜叫云我大悟也。眾駭之。次日歸宗上堂集眾云。昨夜大悟出來。禪佛出曰某甲。宗云汝見個什麼道理言大悟。禪佛曰師初元來女人作。宗默而異之。

義存歸庵

（會元七）雪峰義存禪師住庵時。有兩僧禮拜。峰見來。以手...

托庵門放身出雲是什麼。僧亦云是什麼。峰低頭歸庵。

老觀閉戶

(黃檗法嗣　傳燈十二)福州鳥巖山靈觀禪師(時稱老觀)。尋常扃戶。人罕見之。唯一信士每至食時送供方開。一日雪峰伺便扣門。師開門。峰驀胸搊住曰是凡是聖。師唾曰這野狐精。便推出閉卻門。峰曰也祇要識老兄。

尚座觀魚

(禪林類聚)深明二上坐同行見捕魚。見一魚透出網。深云俊哉大似個衲僧相似。明曰爭似當時不入他網。深云你猶欠悟在。明行三十里方省。

師伯見兔

(云巖晟法嗣)潭州禪山師伯僧密禪師與洞山行次。忽見白兔走過。師曰俊哉。洞曰作么生。師云大似白衣拜相。洞曰老老大大作這個說話。師曰你作么生。洞曰。積代簪纓暫時落魄。

明教姜杏

(洞山聰法嗣　禪林類聚九)明教嵩禪師。初自洞山游康山。托跡開先法席。主者以其住少年銳文字。命掌書記。笑曰我豈為汝一杯姜杏湯耶。因去之。(林間錄)

馬祖鹽醋

馬祖闡化于江西。南嶽讓問眾曰道一為眾說法否。眾曰已為眾說法。讓曰總未見人持個訊息來。眾無對。因遣一僧去。囑曰。待伊上堂時但問作么生。伊道底言語記將來。僧去一如讓旨。回謂讓曰。馬祖云。自從胡亂后。三十年不曾

【現代漢語翻譯】現代漢語譯本『托庵門放身出雲』是什麼意思？僧人也問：『是什麼』？峰低頭回到庵里。

老觀閉門

（黃檗（唐朝）法嗣，傳燈十二）福州鳥巖山靈觀禪師（當時被稱為老觀）。他平時總是關著門，人們很少見到他。只有一位信徒每次到吃飯的時候送飯，他才開門。有一天，雪峰禪師趁機敲門。靈觀禪師開門后，雪峰禪師一把抓住他的胸口問：『是凡人還是聖人？』靈觀禪師啐了一口說：『你這野狐精！』便把他推出門外，關上了門。雪峰禪師說：『我也只是想認識一下老兄。』

尚座觀魚

（禪林類聚）深明兩位上座一起走，看見有人捕魚。看見一條魚跳出網。深禪師說：『好啊！很像個衲僧。』明禪師說：『怎麼比得上當時不入他的網？』深禪師說：『你還欠缺領悟。』明禪師走了三十里路才醒悟。

師伯見兔

（云巖晟法嗣）潭州禪山師伯僧密禪師與洞山禪師一起行走，忽然看見一隻白兔跑過。師伯說：『好啊！』洞山禪師問：『怎麼說？』師伯說：『很像白衣拜相。』洞山禪師說：『老老實實地，說這種話！』師伯說：『你說怎麼樣？』洞山禪師說：『積代簪纓，暫時落魄。』

明教姜杏

（洞山聰法嗣，禪林類聚九）明教嵩禪師，最初從洞山遊歷康山，寄身於開先法席。主持者因為他年輕氣盛，擅長文字，讓他掌管書記。明教嵩禪師笑著說：『我難道是爲了你一杯姜杏湯嗎？』於是離開了。（林間錄）

馬祖鹽醋

馬祖（唐朝）在江西闡揚佛法。南嶽懷讓（唐朝）問眾人說：『道一（馬祖）為大眾說法了嗎？』眾人說：『已經為大眾說法了。』懷讓說：『總沒見人帶來個訊息。』眾人無言以對。於是派一個僧人去，囑咐他說：『等他上堂的時候，只問他「作么生」，他說的言語記下來。』僧人去後，按照懷讓的指示去做。回來告訴懷讓說：『馬祖說：「自從胡亂后，三十年不曾缺鹽醬。」』

【English Translation】 English version What is 'releasing the body from Tuo'an Gate and going out into the clouds'? The monk also asked, 'What is it?' Feng lowered his head and returned to the hermitage.

Old Guan Closes the Door

(Successor of Huangbo (Tang Dynasty), Transmission of the Lamp 12) Zen Master Lingguan of Bird Rock Mountain in Fuzhou (then called Old Guan). He usually kept his door closed, and people rarely saw him. Only one devotee would bring food at mealtime, and he would open the door. One day, Xuefeng took the opportunity to knock on the door. When Lingguan opened the door, Xuefeng grabbed his chest and asked, 'Are you a mortal or a sage?' Lingguan spat and said, 'You wild fox spirit!' and pushed him out, closing the door. Xuefeng said, 'I just wanted to get to know you, brother.'

Shangzuo Watching Fish

(Zen Forest Collection) Two senior monks, Shen and Ming, were walking together and saw someone fishing. They saw a fish jump out of the net. Zen Master Shen said, 'Excellent! It's very much like a mendicant monk.' Zen Master Ming said, 'How does it compare to not entering his net in the first place?' Zen Master Shen said, 'You still lack enlightenment.' Ming walked thirty miles before realizing the meaning.

Shibo Sees a Rabbit

(Successor of Yunyan Sheng) Zen Master Sengmi of Chanshan Mountain in Tanzhou and Zen Master Dongshan were walking together when they suddenly saw a white rabbit run by. Shibo said, 'Excellent!' Dongshan asked, 'What do you mean?' Shibo said, 'It's very much like a commoner being appointed as prime minister.' Dongshan said, 'You're old and saying such things!' Shibo said, 'What do you say?' Dongshan said, 'Generations of officials, temporarily fallen from grace.'

Mingjiao Ginger Apricot

(Successor of Dongshan Cong, Zen Forest Collection 9) Zen Master Mingjiao Song initially traveled from Dongshan to Kangshan, lodging at the Kaixian Dharma seat. The host, because he was young and skilled in writing, ordered him to manage the records. Mingjiao Song laughed and said, 'Am I doing this for a cup of your ginger apricot soup?' So he left. (Forest Records)

Mazu Salt and Vinegar

Mazu (Tang Dynasty) propagated the Dharma in Jiangxi. Nanyue Huairang (Tang Dynasty) asked the assembly, 'Has Daoyi (Mazu) preached the Dharma to the assembly?' The assembly said, 'He has already preached the Dharma to the assembly.' Huairang said, 'I haven't seen anyone bring back any news.' The assembly was speechless. So he sent a monk, instructing him, 'When he ascends the platform, just ask him "What is it?", and record what he says.' The monk went and did as Huairang instructed. He returned and told Huairang, 'Mazu said, "Since the chaos, for thirty years, I have never lacked salt and vinegar."

少鹽醬。讓然之。

竹林麻鞋

木平草屨

地藏種田

(玄沙法嗣　會元八)福州地藏桂琛禪師。因插鋤次見僧便問什麼處來。僧雲南方來。師雲南方佛法如何。僧曰商量浩浩地。師云。爭似我這裡種田博飯吃。僧云爭奈三界何。師云汝喚什麼作三界。僧無語。

懶瓚煨芋

(四祖法嗣)唐南嶽山明瓚禪師者。未知氏族生緣。初遊方詣嵩山普寂盛行禪法師往從焉。然則默證寂之心。契人牢推量。尋于衡岳閑居。眾僧營作我則晏如。縱被詆詞殊無愧恥。時目之懶瓚也。唐德宗聞其名。遣使詔之。使者至其室宣言。天子有詔尊者當起謝恩。師方撥牛糞火尋煨芋而食。寒涕垂頤未嘗答。使者笑曰且勸尊者拭涕。師曰我豈有工夫為俗人拭涕耶。竟不起。使回奏。德宗甚欽嘆之。

天蓋浴室

侍者巡鋪

(會元四)趙州因與文遠侍者行。乃指一片地曰這裡好造個巡鋪。文遠便去路傍立曰把將公驗來。師遂與一摑。遠曰公驗分明過。

老諗四門

(碧巖一)趙州上堂。正人說邪法。邪法悉皆正。邪人說正法。正法悉皆邪。諸方難見易識。我這裡易見難識。問如何是趙州。師曰東門西門南門北門。

師備三句

(僧寶傳四)福州玄沙宗一大師。法

【現代漢語翻譯】現代漢語譯本少鹽醬。讓然之。

竹林麻鞋

木平草屨

地藏種田

（玄沙法嗣會元八）福州地藏桂琛禪師，有一次在插鋤的時候看見一個僧人，便問他從哪裡來。僧人說從南方來。禪師問：『南方佛法如何？』僧人說：『商量得熱火朝天。』禪師說：『怎比得上我在這裡種田吃飯？』僧人說：『那三界（Trailokya，欲界、色界、無色界）怎麼辦呢？』禪師問：『你把什麼叫做三界？』僧人無言以對。

懶瓚煨芋

（四祖法嗣）唐（公元618年-907年）南嶽山明瓚禪師，不知道他的氏族和身世。起初遊歷四方，到嵩山普寂那裡，普寂禪師盛行禪法，明瓚禪師便去跟隨他。然而明瓚禪師默默地領悟了普寂禪師的心法，契合得非常牢固。後來在衡岳山閑居。眾僧都在忙著做事，他卻安然自得。即使被人詆譭，也毫不慚愧。當時人們稱他為懶瓚。唐德宗（公元779年-805年在位）聽說了他的名聲，派使者去召見他。使者到了他的住處，宣稱：『天子有詔，尊者應當起身謝恩。』明瓚禪師正在撥弄牛糞火，烤著芋頭吃。鼻涕都流到下巴上了，也不回答。使者笑著說：『還是勸尊者擦擦鼻涕吧。』明瓚禪師說：『我哪裡有工夫為俗人擦鼻涕呢？』最終沒有起身。使者回去稟告了德宗，德宗非常欽佩讚歎他。

天蓋浴室

侍者巡鋪

（會元四）趙州禪師和文遠侍者一起行走。趙州禪師指著一片空地說：『這裡好造一個巡鋪。』文遠侍者便走到路旁站著說：『把公驗拿來。』趙州禪師就打了他一下。文遠侍者說：『公驗分明已經過了。』

老諗四門

（碧巖一）趙州禪師上堂說法：『正人說邪法，邪法全部都是正法。邪人說正法，正法全部都是邪法。各處禪師的說法，難見而易識。我這裡的說法，易見而難識。』有人問：『如何是趙州？』禪師說：『東門、西門、南門、北門。』

師備三句

（僧寶傳四）福州玄沙宗一大師，法

【English Translation】 English version Shaoyan Jiang. Rang Ranzhi.

Bamboo Forest Hemp Shoes

Wooden Flat Straw Sandals

Dizang (Ksitigarbha, the Earth Store Bodhisattva) Farming

(Xuansha's Dharma Successor, Huiyuan 8) Chan Master Guichen of Dizang (Earth Treasury) in Fuzhou. Once, while hoeing, he saw a monk and asked, 'Where are you coming from?' The monk said, 'From the South.' The Master said, 'How is the Buddhadharma in the South?' The monk said, 'They are discussing it vigorously.' The Master said, 'How can it compare to me farming here to earn my meals?' The monk said, 'What about the Three Realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness)?' The Master said, 'What do you call the Three Realms?' The monk was speechless.

Lazy Zan Roasting Taro

(Fourth Ancestor's Dharma Successor) Chan Master Mingzan of Mount Nanyue in the Tang Dynasty (618-907 AD), his clan and origins are unknown. Initially, he traveled around and went to Songshan to see Puji, where Chan Master Puji was promoting Chan practice. Mingzan silently realized Puji's mind-dharma and was in perfect accord. Later, he lived in seclusion on Mount Hengyue. While the monks were busy working, he remained at ease. Even when criticized, he felt no shame. At the time, people called him Lazy Zan. Emperor Dezong of the Tang Dynasty (reigned 779-805 AD) heard of his reputation and sent an envoy to summon him. The envoy arrived at his dwelling and declared, 'The Emperor has issued an edict; the Venerable One should rise and give thanks.' Chan Master Mingzan was stirring a fire of cow dung, roasting taro to eat. Snot was dripping from his nose, but he did not answer. The envoy laughed and said, 'I advise the Venerable One to wipe your nose.' Chan Master Mingzan said, 'Do I have time to wipe my nose for worldly people?' He ultimately did not rise. The envoy returned and reported to Emperor Dezong, who greatly admired and praised him.

Heavenly Canopy Bathhouse

Attendant on Patrol

(Huiyuan 4) Zhao Zhou (Joshu) was walking with his attendant, Wenyuan. Zhao Zhou pointed to a piece of land and said, 'This would be a good place to build a patrol station.' Wenyuan immediately went to the side of the road and stood there, saying, 'Bring your official documents.' Zhao Zhou then slapped him. Wenyuan said, 'The official documents have clearly been passed.'

Old Shen's Four Gates

(Blue Cliff Record 1) Zhao Zhou (Joshu) ascended the Dharma hall and said, 'When a righteous person speaks of evil Dharma, all evil Dharma is righteous. When an evil person speaks of righteous Dharma, all righteous Dharma is evil. The teachings of other places are difficult to see but easy to understand. The teachings here are easy to see but difficult to understand.' Someone asked, 'What is Zhao Zhou?' The Master said, 'East Gate, West Gate, South Gate, North Gate.'

Master Bei's Three Phrases

(Biographies of Eminent Monks 4) Great Master Zongyi of the Xuansha lineage in Fuzhou, Dharma

名師備。本州閩縣人也。姓謝氏。疾大法難舉罕遇上根。學者依語生解隨照失宗。乃示綱宗三句曰。第一句且自承當。現成具足。盡十方世界更無他故。祇是仁者更教誰見誰聞。都來是汝心王所為。全成不動智。只欠自承當。喚作開方便門。使汝信有一分真常流注亙古亙今。未有不是未有不非者。然此句只成平等法。何以故。但是以言遣言以理逐理。平常性相接物利生耳。且於宗旨猶是明前不明後。號為一味平實。分證法身之量。未有出格之句。死在句下未有自由分。若知出格量。不被心魔所使入到平中。便轉換落落地。言通大道。不墮平懷之見。是謂第一句綱宗也。第二句回因就果。不著平常一如之理。方便喚作轉位投機。生殺自在縱奪隨宜。出生入死廣利一切。迥脫色慾愛見之境。方便喚作頓超三界之佛性。此名二理雙明二義齊照。不被二邊之所動。妙用現前。是謂第二句綱宗也。第三句知有大智。性相之本通其過量之見。明陰洞陽廓周沙界。一真體性。大用現前。應化無方。全用全不用。全生全不生。方便喚作慈定之門。是謂第三句綱宗也。

彥從不會

(元安法嗣　會元六)澧州洛浦元安禪師。一日謂門弟子曰。吾旦夕行矣。有問問諸人。若對得分付缽袋子。曰若道這個是。即是頭上安頭。若道

【現代漢語翻譯】現代漢語譯本：名師備，是本州閩縣人，姓謝氏。他憂慮佛法難以弘揚，很少遇到具有上等根器的人。學者們依照字面意思生搬硬套地理解，反而失去了根本宗旨。於是他揭示了綱宗三句：第一句，且先自己承擔。現成具足，整個十方世界再沒有其他緣故。只是仁者你還要教誰見誰聞呢？所有這些都是你的心王所為，完全成就了不動智，只是欠缺自己承擔。這叫做開啟方便之門，使你相信有一分真常流注，貫穿亙古亙今，沒有不是，也沒有不非。然而，這一句只是成就了平等法。為什麼呢？因為只是以言語遣除言語，以道理追逐道理，平常地以性相接物利生罷了。對於宗旨來說，仍然是明前不明後，號為一味平實，分證法身的量，沒有出格之句。死在句下，沒有自由的份。如果知道出格的量，不被心魔所使，進入到平中，便轉換得落落大方，言語通達大道，不墮入平懷的見解。這就是所謂的第一句綱宗。第二句，回因就果，不執著于平常一如的道理，方便地叫做轉位投機，生殺自在，縱奪隨宜，出生入死，廣利一切，完全脫離愛見之境，方便地叫做頓超三界（欲界、色界、無色界）的佛性。這叫做二理雙明，二義齊照，不被二邊所動，妙用現前。這就是所謂的第二句綱宗。第三句，知道有大智，性相的根本通達其過量的見解，明陰洞陽，廓周沙界，一真體性，大用現前，應化無方，全用全不用，全生全不生，方便地叫做慈定之門。這就是所謂的第三句綱宗。彥從不會（元安法嗣，會元六）澧州洛浦元安禪師，有一天對門下弟子說：『我早晚就要走了。有什麼問題去問其他人，如果回答得對，就把缽袋子給他。』說：『如果說這個是，那就是頭上安頭。如果說……』

【English Translation】 English version: Master Bei, a native of Min County in this prefecture, whose surname was Xie, worried that the Great Dharma was difficult to promote and rarely encountered those with superior roots. Scholars, relying on literal interpretations, gave rise to misunderstandings and lost the fundamental principle. Therefore, he revealed the three essential phrases of the guiding principle: The first phrase: 'First, let yourself undertake it.' It is readily available and complete. In the entire ten directions of the world, there is no other reason. It's just that, benevolent one, whom else do you need to teach to see and hear? All of this is done by your mind-king, completely accomplishing the immovable wisdom, only lacking your own undertaking. This is called opening the door of expedient means, enabling you to believe that there is a portion of true constancy flowing, permeating the past and present, with nothing that is not and nothing that is not not. However, this phrase only accomplishes the Dharma of equality. Why? Because it merely uses words to dispel words, uses reason to pursue reason, and ordinarily uses characteristics to interact with beings and benefit them. Regarding the fundamental principle, it is still clear about the front but not clear about the back, called 'uniformly plain and practical,' partially proving the measure of the Dharmakaya (法身, the body of the Dharma), without an extraordinary phrase. Dying under the phrase, there is no share of freedom. If you know the extraordinary measure, not being used by the mind-demon, entering into the plainness, then it transforms into being open and generous, words communicating the Great Path, not falling into the view of plainness. This is called the first phrase of the guiding principle. The second phrase: 'Returning from cause to effect, not clinging to the principle of ordinary oneness,' expediently called 'shifting position to seize the opportunity,' with freedom over life and death, seizing and giving as appropriate, entering birth and death, broadly benefiting all, completely escaping the realm of love and attachment, expediently called the Buddhahood that instantly transcends the three realms (三界, the realm of desire, the realm of form, and the formless realm). This is called the two principles being clear together, the two meanings shining equally, not being moved by the two extremes, with wondrous function manifesting. This is called the second phrase of the guiding principle. The third phrase: 'Knowing there is great wisdom, the root of characteristics penetrates its excessive views,' illuminating the yin and penetrating the yang, broadly encompassing the realms of sand, the one true nature, with great function manifesting, responding and transforming without limit, fully using and fully not using, fully living and fully not living, expediently called the door of compassion and samadhi. This is called the third phrase of the guiding principle. Yancong does not understand. (Successor of Yuan'an, sixth of Huiyuan) Chan Master Yuan'an of Luopu in Lizhou, one day said to his disciples: 'I will be leaving sooner or later. If there are any questions, ask the others. If they answer correctly, give them the bowl and robe.' He said: 'If you say this is it, that is adding a head on top of a head. If you say...'

不是。即斬頭覓活。堂中第一座對曰。青山不舉足。日下不挑燈。安曰。去。汝扶吾宗不起。有彥從上坐曰。去此二途請和尚不問。安曰。未在更道。彥從曰。彥從道不盡。安曰我不管汝道不盡。曰彥從無侍者。祇對和尚。安乃歸方丈中。夜喚彥從至曰。汝今日祇老僧甚有道理。據汝合體得先師意旨。先師道。目前無法。意在目前。不是目前法。非耳目所到。且道那句是賓那句是主。彥從茫然不知答。安曰苦苦。三更時眾請安代答。安曰。慈舟不泛滄波上。劍峽徒勞放木鵝。泊然而化。

法遠不去

(溈山法遠也)葉縣省和尚嚴冷枯淡。衲子敬畏之。浮山遠與天衣懷在眾時特往參扣。正值雪寒。省訶罵驅逐。以至將水潑。旦過衣服皆濕。其他僧皆怒而去。唯遠懷併疊敷具整衣復坐于旦過中。省到訶曰。你更不去。我打你。遠近前云。某二人數千里特來參和尚禪。豈以一扚水潑之便去。若打殺也不去。省笑曰。你兩個要參禪。卻去掛塔。

道吾舞笏

(會元四)和補曰。袞州關南道吾和尚。僧問如何是祖師西來意。師以簡(笏也)揖曰喏。○雲頂山德敷禪師頌古今大意曰。道吾舞笏同人會。石鞏彎弓作者諳。(傳燈廿九)

秘魔擎杈

(靈湍法嗣　傳燈十)宋傳曰。名常遇。姓陰

【現代漢語翻譯】現代漢語譯本：不是。這就是斬頭覓活。堂中第一位僧人回答說：『青山不舉足，日下不挑燈。』安禪師說：『走開！你扶持不起我的宗門。』有位名叫彥從的僧人從上座說：『去掉這兩條路，請和尚不要問。』安禪師說：『還沒有到，再說一遍。』彥從說：『彥從說不盡。』安禪師說：『我不管你說不盡。』彥從說：『彥從沒有侍者，只對和尚說。』安禪師於是回到方丈中。晚上叫彥從來，說：『你今天只對老僧，很有道理。依你所合，已體得先師的意旨。先師說：目前無法，意在目前。不是目前法，非耳目所到。』且說哪句是賓，哪句是主？彥從茫然不知如何回答。安禪師說：『苦啊苦啊！』三更時，大眾請安禪師代為回答。安禪師說：『慈舟不泛滄波上，劍峽徒勞放木鵝。』於是安禪師安然圓寂。

法遠不去

（溈山法遠）葉縣省和尚嚴厲冷淡，僧人都敬畏他。浮山法遠與天衣義懷在僧眾中時，特地前去參拜請教。正值下雪天寒冷。省和尚呵斥謾罵驅逐他們，甚至用水潑。第二天，法遠和義懷的衣服都濕了。其他僧人都生氣地離開了。只有法遠和義懷疊好鋪具，整理好衣服，又坐在禪堂中。省和尚來了，呵斥說：『你還不走？我要打你！』法遠走上前說：『我們二人不遠數千里特地來參拜和尚的禪法，豈能因為一扚水潑一下就走？即使被打死也不走。』省和尚笑著說：『你們兩個要參禪，卻去掛單。』

道吾舞笏

（會元四）和補說：袞州關南道吾和尚。僧人問：如何是祖師西來意？道吾禪師拿著簡（笏也）作揖說：喏。雲頂山德敷禪師頌古今大意說：道吾舞笏同人會，石鞏彎弓作者諳。（傳燈錄廿九）

秘魔擎杈

（靈湍法嗣傳燈錄十）宋傳記載：名常遇，姓陰。

【English Translation】 English version: 『No.』 This is 『seeking life in beheading.』 The first monk in the hall replied, 『The green mountain does not lift its feet; under the sun, one does not light a lamp.』 Chan Master An said, 『Go away! You cannot support my sect.』 A monk named Yancong from the upper seat said, 『Removing these two paths, please do not ask, Master.』 Chan Master An said, 『It』s not yet time, say it again.』 Yancong said, 『Yancong cannot say it all.』 Chan Master An said, 『I don』t care if you can』t say it all.』 Yancong said, 『Yancong has no attendant, only speaks to the Master.』 Chan Master An then returned to his abbot』s room. At night, he called Yancong and said, 『Today you spoke to the old monk very reasonably. According to what you have attained, you have embodied the intention of the late master. The late master said: 『There is no method at present, the intention is in the present. It is not the present method, it is beyond what the ears and eyes can reach.』 Tell me, which sentence is the guest, and which is the host?』 Yancong was at a loss and did not know how to answer. Chan Master An said, 『Bitter, bitter!』 At the third watch, the assembly asked Chan Master An to answer on his behalf. Chan Master An said, 『The compassionate boat does not float on the vast waves; in the Sword Gorge, it is futile to release a wooden goose.』 Then Chan Master An passed away peacefully.

Fa Yuan Does Not Leave

(Weishan Fa Yuan) Abbot Sheng of Ye County was stern and austere, and the monks revered him. When Fushan Fa Yuan and Tianyi Yihuai were among the monks, they made a special trip to pay their respects and seek instruction. It was a cold, snowy day. Abbot Sheng scolded, cursed, and drove them away, even splashing water on them. The next day, Fa Yuan and Yihuai's clothes were wet. The other monks were angry and left. Only Fa Yuan and Yihuai folded their bedding, tidied their clothes, and sat in the meditation hall again. Abbot Sheng came and scolded, 『You still haven』t left? I』ll hit you!』 Fa Yuan stepped forward and said, 『We two have come thousands of miles especially to consult the Abbot on Chan practice. How can we leave just because we were splashed with a dipper of water? Even if we are beaten to death, we will not leave.』 Abbot Sheng smiled and said, 『You two want to practice Chan, but you should go and register at the monastery.』

Daowu Dances with a Tablet

(Huiyuan 4) Hebu said: Abbot Daowu of Guannan, Gunzhou. A monk asked: What is the meaning of the Patriarch's coming from the West? The Master, holding a tablet (笏也), bowed and said: 『Nuo.』 Chan Master Defu of Yunding Mountain praised the general meaning of ancient and modern times, saying: 『Daowu dances with a tablet, meeting with people; Shigon bends his bow, the author understands.』 (Transmission of the Lamp 29)

Mimo Holds a Trident

(Successor of Lingtuan, Transmission of the Lamp 10) Song Zhuan recorded: His name was Changyu, his surname was Yin.

。范陽人。出家于燕北安國寺。來居五臺山之秘魔巖。即文殊降龍之所。因以為名焉。常持一木叉。每見僧來禮拜即叉卻僧頸云。那個魔魅教你去出家。那個魔魅教你行腳。道得也叉下死。道不得也叉下死。速道。學者少有酬對。唯晉州霍山景通(即大禪佛也)。才到便趒入懷中坐。師于霍山背撫三下。山便走出云。三千里外賺我來。

云巖摸枕

(藥山儼法嗣)道吾問云巖。大悲千手眼。那個是正眼。巖曰如人夜間背手摸枕子。吾曰我會也。巖曰作么生會。吾曰遍身是手眼。巖曰道也太煞道。祇道得八成。吾曰師兄作么生。巖曰通身是手眼。

南泉指花

(傳燈八)陸亙大夫與南泉語話次。夫曰。肇法師道天地與我同根。萬物與我一體也。甚奇怪。南泉指庭前牡丹花召大夫云。時人見此一株花。如夢相似。

曹山白酒

(良價法嗣　傳燈十七)曹山清銳問。某甲孤貧乞師拯濟。師曰銳阇梨近前來。銳近前。師云。泉州白家酒三盞。曰。猶道未沾唇。玄覺曰。什麼處是。與他酒吃。

真際清茶

(傳燈十)趙州問僧曾到此間否。僧云曾到。州云喫茶去。又問僧曾到此間否。僧云不曾到。州云喫茶去。院主問。曾到且從。不曾到如何喫茶去。州乃喚院主。主應諾。州

【現代漢語翻譯】現代漢語譯本：他是范陽人。在燕北安國寺出家。後來居住在五臺山的秘魔巖，那裡是文殊菩薩降龍的地方，因此就用這個來命名。他經常拿著一個木叉（一種刑具）。每次見到僧人來禮拜，就用木叉叉住僧人的脖子，說：『哪個魔魅教你去出家？哪個魔魅教你行腳？說得出來就叉下死，說不出來也叉下死。快說！』學者很少有能回答的。只有晉州霍山景通（就是大禪佛）才到，就跳入他的懷中坐下。他就在霍山的背上撫摸三下，霍山便跑出去說：『三千里外騙我來。』

云巖摸枕

（藥山儼的法嗣）道吾問云巖：『大悲千手眼（觀音菩薩的化身），哪個是正眼？』云巖說：『如同人在夜間揹著手摸枕頭。』道吾說：『我明白了。』云巖說：『怎麼明白的？』道吾說：『遍身都是手眼。』云巖說：『說得也太過了，只說對了八成。』道吾說：『師兄你怎麼樣認為？』云巖說：『通身都是手眼。』

南泉指花

（傳燈錄第八）陸亙大夫與南泉普愿禪師談話時，陸亙說：『肇法師（僧肇）說天地與我同根，萬物與我一體，真是奇怪。』南泉指著庭前的牡丹花，招呼大夫說：『世人看見這株花，如同做夢一樣。』

曹山白酒

（良價法嗣，傳燈錄第十七）曹山清銳問：『我孤苦貧窮，請師父救濟。』曹山說：『銳阇梨（對年輕僧人的尊稱）近前來。』清銳走近前。曹山說：『泉州白家的酒三杯。』清銳說：『還說沒有沾到嘴唇。』玄覺說：『什麼地方是給他酒喝的地方？』

真際清茶

（傳燈錄第十）趙州從諗禪師問僧人：『曾經到過這裡嗎？』僧人說：『曾經到過。』趙州說：『喫茶去。』又問另一個僧人：『曾經到過這裡嗎？』僧人說：『不曾到過。』趙州說：『喫茶去。』院主問：『曾經到過且不說，不曾到過為什麼也叫他喫茶去？』趙州於是叫院主。院主應諾。趙州

【English Translation】 English version: He was a native of Fanyang. He became a monk at Anguo Temple in Yanbei. Later, he resided at Secret Demon Cliff on Mount Wutai, the place where Manjushri (Bodhisattva of Wisdom) subdued the dragon, hence the name. He always carried a wooden fork (a type of instrument of torture). Whenever he saw a monk coming to pay respects, he would fork the monk's neck and say, 'Which demon taught you to become a monk? Which demon taught you to travel on foot? If you can say it, you will die under the fork; if you can't say it, you will also die under the fork. Speak quickly!' Few scholars could answer. Only Jingtong of Mount Huo in Jinzhou (who was the Great Zen Buddha) jumped into his arms and sat down as soon as he arrived. The master stroked Huo Shan's back three times, and Huo Shan ran out, saying, 'You tricked me into coming from three thousand miles away.'

Yunyan Touches the Pillow

(Successor of Yaoshan Yan) Daowu asked Yunyan, 'The thousand hands and eyes of Great Compassion (Avalokiteśvara's manifestation), which is the true eye?' Yunyan said, 'Like a person touching a pillow behind their back at night.' Daowu said, 'I understand.' Yunyan said, 'How do you understand?' Daowu said, 'The whole body is hands and eyes.' Yunyan said, 'You've said too much; you've only said eighty percent correctly.' Daowu said, 'What do you think, senior brother?' Yunyan said, 'The entire body is hands and eyes.'

Nanquan Points at the Flower

(Transmission of the Lamp, 8) Minister Lu Geng was talking with Nanquan Puyuan (Zen Master). Lu Geng said, 'Dharma Master Zhao (Sengzhao) said that heaven and earth share the same root with me, and all things are one body with me. How strange!' Nanquan pointed to the peony flower in the courtyard and called to the minister, 'People see this flower as if in a dream.'

Caoshan White Wine

(Successor of Liangjie, Transmission of the Lamp, 17) Caoshan Qingrui asked, 'I am lonely and poor; please, Master, help me.' The master said, 'Rui Ajari (a respectful term for a young monk), come closer.' Qingrui stepped forward. The master said, 'Three cups of the Bai family's wine from Quanzhou.' Qingrui said, 'You still say I haven't wet my lips.' Xuanjue said, 'Where is the place to give him wine to drink?'

Zhenji Clear Tea

(Transmission of the Lamp, 10) Zhao Zhou Congshen (Zen Master) asked a monk, 'Have you been here before?' The monk said, 'I have been here before.' Zhao Zhou said, 'Go have some tea.' He then asked another monk, 'Have you been here before?' The monk said, 'I have not been here before.' Zhao Zhou said, 'Go have some tea.' The head monk asked, 'It's one thing if he has been here before, but why do you tell him to have tea if he hasn't been here before?' Zhao Zhou then called to the head monk. The head monk answered.

云喫茶去。

懸泉皁角

(巖頭法嗣　會元八)黃龍山誨機超惠禪師。初參巖頭問如何是祖師西來意。頭曰你還救糍么。惠曰解。頭曰且救糍去。後到玄泉問如何是祖師西來意。泉拈起一莖皁角曰會么。惠曰不會。泉放下皁角作洗衣勢。惠便禮拜曰信知佛法無別。泉曰你見甚麼道理。惠曰某甲曾問巖頭。頭曰你還解救糍么。救糍也祇是解粘。和尚提起皁角亦是解粘。所以道無別。泉呵呵大笑。惠遂有省。

洞山苧麻

祐禪拈柿

(傳燈十一)仰山隨溈山游。山到盤陀石上坐。仰侍立次。忽鴉銜一紅柿落在面前。溈拾與仰。仰接得洗了度與溈。溈曰子甚處得來。仰曰此是和尚道德所感。溈云汝也不得無分。即分半與仰。玄沙云。大小溈山被仰山一坐。至今起不得。

從展度瓜

(雪峰法嗣　會元七)保福簽瓜次。大原孚至。師云道得與汝瓜吃。孚曰獨將來。師度與一片。孚接得便出。

導師金鎖

(會元三)導師云。法本不相礙。三際亦復然。無為無事人。猶是金鎖難。

像骨鐵枷

(會元十五)雲門謁雪峰。峰方堆桅坐為眾說法。門犯眾出熟視曰。項上三百斤鐵枷何不脫卻。峰曰因甚到與么。門以手自拭其目趍出。峰心異之。明日陛座曰。南山

有鱉鼻蛇。諸人出入好看。門以拄杖攛出。又自驚懷。自是輩流改觀。像骨即雪峰之別山。以形似而稱。

祖心叱狗

(黃龍南法嗣　僧寶傳下)隆興府黃龍寶覺初心禪師。與轉運判官夏倚公立。至論肇論會萬物為自己者及情與無情共一體時。有狗臥香卓下。師以壓尺擊狗。又擊香卓曰。狗有情即去。香卓無情自住。情與無情如何得成一體。公立不能對。師云。才入思惟便成剩法。何曾會萬物為己哉。

靈祐喂鴉

(會元九)溈山喂鴉生飯。回頭見仰山曰。今日為伊上堂一上。仰曰某甲隨倒得聞。溈曰聞底事作么生。仰曰鴉作鴉鳴鵲作鵲噪。溈曰爭柰聲色何。仰曰和尚適來道甚麼。溈曰我祇道為伊上堂一上。仰曰為甚麼喚作聲色。溈曰雖然如此驗過也無妨。仰云大事因緣又作么生驗。溈豎起拳。仰曰終是指東畫西。溈曰子適來問甚麼。仰曰問和尚大事因緣。溈曰為甚麼喚作指東畫西。仰曰。爲著聲色故。某甲所以問過。溈曰並未曉了此事。溈曰寂子聲色老僧東西。

元圭放戒

(惠安國師法嗣　會元二)嵩岳元圭禪師謁安國師頓悟玄旨。遂卜居岳之寵塢。一日有異人峨冠褲褶而至。從者極多。輕步徐舒。你謁大師。大師睹其容㒵奇偉非常。乃諭之曰。善來仁者。胡為而至。彼曰

【現代漢語翻譯】現代漢語譯本有鱉鼻蛇（一種蛇）。各位出入要小心觀察。有人用拄杖把門撞開。又自己感到驚慌。從此同類的人都改變了看法。像骨就是雪峰禪師的別山，因為形狀相似而得名。

祖心禪師呵斥狗

（黃龍南禪師的法嗣，僧寶所傳）隆興府（今江西省南昌市）黃龍寶覺初心禪師，與轉運判官夏倚公站在一起。談論到肇論中『會萬物為自己』以及『情與無情共一體』的觀點時，有一隻狗臥在香案下。禪師用鎮紙敲打狗，又敲打香案說：『狗有情就走開了，香案無情就自己留在原地。情與無情怎麼能成為一體呢？』夏倚公不能回答。禪師說：『才一進入思索就成了多餘的說法。哪裡會體會到萬物為自己呢？』

靈祐禪師喂鴉

（《景德傳燈錄》卷九）溈山靈祐（771-853）禪師用生飯餵鴉。回頭看見仰山慧寂（807-883）禪師說：『今天為它們上堂說法一次。』仰山說：『我隨聲附和聽聞。』溈山說：『聽到了什麼？』仰山說：『鴉叫鴉鳴，鵲叫鵲噪。』溈山說：『如何對待聲色？』仰山說：『和尚剛才說了什麼？』溈山說：『我只是說為它們上堂說法一次。』仰山說：『為什麼稱作聲色？』溈山說：『雖然如此，檢驗一下也無妨。』仰山說：『大事因緣又如何檢驗？』溈山豎起拳頭。仰山說：『終究是指東畫西。』溈山說：『你剛才問什麼？』仰山說：『問和尚大事因緣。』溈山說：『為什麼稱作指東畫西？』仰山說：『因為執著于聲色，所以我才追問。』溈山說：『尚未曉了此事。寂子，聲色是老僧的東西。』

元圭禪師放戒

（惠安國師的法嗣，《景德傳燈錄》卷二）嵩岳元圭禪師拜見安國師后頓悟玄旨，於是在嵩山之寵塢隱居。一天，有位奇異的人頭戴高帽，身穿褲褶而來，隨從很多，腳步輕緩。前來拜見大師。大師看到他容貌奇偉非常，於是對他說：『善來仁者，為何而來？』那人說：

【English Translation】 English version There is a Trimeresurus stejnegeri (a type of snake). Everyone should be careful when entering and exiting. Someone used a staff to break open the door. And then felt frightened themselves. From then on, people of the same kind changed their views. Elephant Bone is Xuefeng's (822-908) other mountain, named because of its similar shape.

Zen Master Zuxin Scolds a Dog

(Successor of Zen Master Huanglong Nan, transmitted by Monk Bao) Zen Master Chuxin of Baojue Temple on Huanglong Mountain in Longxing Prefecture (now Nanchang, Jiangxi Province), was standing with Vice Prefect Xia Yigong. When discussing the 'Treatise on Zhao's' view of 'unifying all things as oneself' and 'sentient and non-sentient sharing one body,' a dog was lying under the incense table. The Zen master struck the dog with a paperweight, and then struck the incense table, saying, 'The dog, being sentient, left. The incense table, being non-sentient, stayed in place. How can sentient and non-sentient become one body?' Xia Yigong could not answer. The Zen master said, 'As soon as you enter into thinking, it becomes superfluous talk. How can you ever understand unifying all things as oneself?'

Lingyou Feeds Crows

(Record of the Transmission of the Lamp, Vol. 9) Zen Master Lingyou of Mount Wei (771-853) fed crows with raw rice. Turning around, he saw Zen Master Yangshan Huiji (807-883) and said, 'Today, I will give them a Dharma talk once.' Yangshan said, 'I will follow along and listen.' Lingyou said, 'What did you hear?' Yangshan said, 'Crows caw like crows, magpies chirp like magpies.' Lingyou said, 'How do you deal with sound and form?' Yangshan said, 'What did the Abbot just say?' Lingyou said, 'I just said I would give them a Dharma talk once.' Yangshan said, 'Why call it sound and form?' Lingyou said, 'Even so, it doesn't hurt to test it.' Yangshan said, 'How do you test the great matter of cause and condition?' Lingyou raised his fist. Yangshan said, 'Ultimately, it's pointing east and drawing west.' Lingyou said, 'What did you ask just now?' Yangshan said, 'Asked the Abbot about the great matter of cause and condition.' Lingyou said, 'Why call it pointing east and drawing west?' Yangshan said, 'Because of attachment to sound and form, that's why I asked.' Lingyou said, 'You still haven't understood this matter. Jizi, sound and form are this old monk's things.'

Zen Master Yuangui Relaxes Precepts

(Successor of National Teacher Huian, Record of the Transmission of the Lamp, Vol. 2) Zen Master Yuangui of Mount Song attained sudden enlightenment of the profound meaning after visiting National Teacher Anguo, and then lived in seclusion in Chongwu on Mount Song. One day, a strange person arrived wearing a tall hat and trousers, with many followers, walking slowly. He came to visit the master. The master saw that his appearance was extraordinary and majestic, so he said to him, 'Welcome, benevolent one, why have you come?' That person said:

師寧識我耶。師云。吾觀佛與眾生等。吾一目之豈分別耶。曰。我此岳神也。能生死於人。師安得一目我哉。師曰。吾不生。汝焉能死吾。吾視身與空等。視吾與汝等。汝能壞空與汝乎。茍能壞空及壞汝。吾則不生不滅。汝尚不能如是。又焉能生死吾耶。神稽首曰。我亦聰明正直於余神。詎知師有廣大智辨乎。顧授以正戒令我度世。師曰。汝既乞戒。即既戒也。所以者何。戒外無戒。又何戒哉。神曰。此理也我聞茫昧。止求師戒我身為門弟子。師即為張座秉爐正幾。與授五戒酒肉淫殺盜等語。師曰。如上佛戒而無心拘執。以有心為物而無心想身。如是則先天地生不為精。後天地死不為老。乃至無我無汝孰為戒之語。神曰。我神通亞佛。師云汝神通十句。五能五不能。佛則十句。七能三不能。神竦然避席跪啟曰。可得聞乎。師云汝能戾上帝東天行而西七曜乎。曰不能。師云汝能奪地祇融五嶽而結四海乎。曰不能。師曰是謂五不能也。佛能空一切相成萬法智而不能即滅定業。佛能知群有性窮億劫事而不能化導無緣。能度無量有情而不能盡眾生界。是謂三不能也。定業亦不罕久。無緣亦謂一明。眾生界本無增減。亙古無一人能主有法。有法無主是謂無法。無法無主是謂無心。如我解佛亦無神通也。但能以無心通達一切法爾。

神曰我誠淺昧未聞空義。師所授戒我當奉行。今愿報德展我小神通。而使已發心初發心未發心不信心必信心五等人因我神蹤知有佛有神。有能有不能。有自然非自然者。師云無為是無為是。神曰。佛亦使神護法。師寧隳叛佛耶。愿如意垂誨。師不得已而言曰。東巖寺之障莽然無樹。北岫有之而背。非屏擁。汝能移北樹于東嶺乎。神曰已聞命矣。然昏夜間必有喧動。愿師無駭。作禮而退。師門送。嵐靄煙霞紛紜間錯。幢幡環珮凌空出沒焉。其夕果有暴風迅雷奔云振電。棟宇搖盪宿鳥聲喧。師謂眾曰無怪。神與我約矣。詰旦和霽。則北巖松栝盡移東嶺森然行植。

灶墮翻邪

(會元二)嵩岳破灶墮和尚。不稱名氏。言行叵測。隱居嵩岳。山塢有廟甚靈。廟中唯安一灶。遠近祭不輟。牟殺物命甚多。師一日領侍僧入廟。以杖敲三下咄云。汝本泥瓦合成。聖從何來。靈從何起。又打三下。灶乃傾破。須臾有青衣峨冠設拜師前。師曰汝是何人。云我本此廟神。久受業報。今日蒙師說無生法。得脫此處。特來致謝。師云是汝本有之理。非吾強言。神再拜而沒。侍僧云。某甲久在和尚左右未蒙指示。灶神有何所得遂得升濟。師云。我別無道理為他。只向他道。汝本泥瓦合成。聖從何來。靈從何起。侍僧默然。師云會么。

【現代漢語翻譯】現代漢語譯本神說：『我確實見識淺薄，未曾聽聞空性的道理。大師您所傳授的戒律，我應當奉行。現在我願意報答您的恩德，展現我微小的神通，讓那些已發菩提心、初發菩提心、未發菩提心、不信之人以及必定會相信的五種人，因為我的神蹟而知道有佛有神，有能做到的和不能做到的，有自然存在的和非自然存在的。』師父說：『無為是最好的，無為是最好的。』神說：『佛也讓神來護持佛法，師父您難道要違背佛嗎？希望您能如意地教誨我。』師父不得已才說：『東巖寺那邊，因為遮蔽而顯得空曠，沒有樹木。北邊的山上有樹，但是背對著，不能作為屏障。你能把北邊的樹移到東邊的山嶺上嗎？』神說：『我已經聽明白了您的命令。但是昏暗的夜晚肯定會有喧鬧，希望師父不要驚怪。』說完行禮退下。師父送到門口。只見山間的雲霧煙霞紛亂交錯，幢幡環珮在空中時隱時現。當天晚上果然有狂風迅雷，奔騰的雲彩和閃電。房屋搖晃，棲息的鳥兒發出喧鬧的聲音。師父對大家說：『不要奇怪，神已經和我約定好了。』第二天早上天氣晴朗，只見北邊的松樹柏樹全部移到了東邊的山嶺上，整齊地排列著。

灶墮翻邪

（會元二）嵩岳破灶墮和尚，不稱名道姓，言行難以捉摸，隱居在嵩岳。山塢里有一座廟非常靈驗，廟中只供奉一個灶神，遠近的人祭拜不斷，宰殺的牲畜非常多。師父有一天帶領侍從僧人進入廟中，用手杖敲了三下，呵斥道：『你本來是泥土瓦片合成的，聖從哪裡來？靈從哪裡起？』又打了三下，灶神就傾倒破碎了。一會兒，有一個穿著青色衣服、戴著高帽的人在師父面前跪拜。師父問：『你是何人？』回答說：『我本來是這座廟的神，很久以來都受到業報的束縛，今天蒙受師父您說無生之法，得以脫離此處，特來向您致謝。』師父說：『這是你本來就有的道理，不是我強加給你的。』神再次拜謝后消失了。侍從僧人說：『弟子在和尚您身邊很久了，沒有得到您的指示，灶神得到了什麼才能得以昇華超脫？』師父說：『我沒有別的道理教給他，只是對他說，你本來是泥土瓦片合成的，聖從哪裡來？靈從哪裡起？』侍從僧人沉默不語。師父問：『明白了嗎？』

【English Translation】 English version The god said, 'I am truly shallow and ignorant, and have not heard the meaning of emptiness. I shall follow the precepts that you, Master, have taught me. Now I wish to repay your kindness by displaying my small supernatural powers, so that the five kinds of people—those who have already awakened the Bodhi mind, those who are newly awakening the Bodhi mind, those who have not yet awakened the Bodhi mind, those who do not believe, and those who will surely believe—may know, through my divine traces, that there are Buddhas and gods, that there are those who can and cannot do, and that there are those who are natural and non-natural.' The Master said, 'Non-action is best, non-action is best.' The god said, 'The Buddha also uses gods to protect the Dharma. Would you, Master, rebel against the Buddha? I hope you will instruct me as you wish.' The Master reluctantly said, 'The East Cliff Temple is barren and treeless due to obstruction. The North Ridge has trees, but they face away and cannot serve as a screen. Can you move the trees from the North Ridge to the East Cliff?' The god said, 'I have heard your command. However, there will surely be noise and commotion during the dark night. I hope you, Master, will not be alarmed.' He bowed and withdrew. The Master saw him off at the door. Amidst the misty clouds and haze, banners and pendants appeared and disappeared in the air. That night, there was indeed a violent wind, swift thunder, rushing clouds, and flashing lightning. The buildings shook, and the roosting birds made a clamorous sound. The Master said to the assembly, 'Do not be surprised. The god has made an agreement with me.' The next morning, the weather was clear, and all the pine and cypress trees from the North Ridge had been moved to the East Cliff, standing there in a dense row.

The Stove God's Conversion

(Huìyuán 2) (942 CE) The Monk Pò Zào Duò (Broken Stove Fall) of Mount Sōng (嵩岳), did not reveal his name, and his words and actions were unpredictable. He lived in seclusion on Mount Sōng. In the mountain valley, there was a very efficacious temple. In the temple, only a stove god was enshrined, and people from far and near continuously made offerings, slaughtering many living beings. One day, the Master led his attendant monks into the temple, struck the stove three times with his staff, and scolded, 'You are originally made of mud and tiles. Where does your holiness come from? Where does your efficacy arise?' He struck it three more times, and the stove collapsed and broke. After a moment, a person in green robes and a tall hat knelt before the Master. The Master asked, 'Who are you?' He replied, 'I was originally the god of this temple, and have long been subject to karmic retribution. Today, I have received the Master's teaching of the Dharma of No-Birth and have been liberated from this place. I have come to express my gratitude.' The Master said, 'This is the principle that you inherently possess; it is not something I have forced upon you.' The god bowed again and disappeared. The attendant monk said, 'I have been by your side for a long time, but have not received your instruction. What did the stove god gain that allowed him to ascend and be liberated?' The Master said, 'I had no other principle to teach him; I only told him, 'You are originally made of mud and tiles. Where does your holiness come from? Where does your efficacy arise?'' The attendant monk remained silent. The Master asked, 'Do you understand?'

云不會。本有之性為甚不會。侍僧禮拜。師曰破也墮也。(安國師號為破灶墮)。

玄沙指虎

玄沙一日普請往海坑斫柴。見一虎。僧雲和尚虎。師曰是汝虎。歸院后僧問。適來見虎云是汝未審。尊意如何。師曰。娑婆世界有四重障。若人透得。許汝出陰界。○東禪齊云。上座古人見了道。我身心如大地虛空。如今還透得么。

歸宗斬蛇

(馬祖法嗣　傳燈七)廬山歸宗寺智常禪師。有座主來參。值師鋤草次。忽見一條蛇。師以鋤便钁。主云。久向歸宗。到來只見個粗行沙門。師云你粗我粗。主云如何是細。師作斬勢。主云恁么則依而行之。師云依而行之則且置。你什麼處見我斬蛇。主無語。

古德火抄

(會元九)巴州魯祖山寶云禪師。尋常見僧來便面壁。南泉聞云。我尋常向僧道。向佛未出世時會取。尚不得一個半個。他恁么地驢年去。○玄覺云。為復唱和。語不肯語。保福問長慶。只如魯祖節文在什麼處。被南泉恁么道。長慶雲。退己讓於人。萬中無一個。羅山云。陳老師當時若見。背上與五火抄。何故如此。為伊解放不解放。○玄沙云。我當時若見也與五火抄。○云居錫云。羅山玄沙總恁么道。為復一般別有道理。若擇得出。許上坐佛法有去處。○玄覺云。且道玄沙五

【現代漢語翻譯】現代漢語譯本云：『不會。』（指）本有的自性是根本不會（被影響）的。侍者僧人行禮拜。禪師說：『破也，墮也。』（安國師的稱號是破灶墮）。

玄沙指虎

玄沙有一天帶領大眾去海邊的坑裡砍柴。看見一隻老虎。僧人說：『和尚，老虎！』禪師說：『是你的虎。』回到寺院后，僧人問：『剛才看見老虎，（您）說是我的，不知道您的意思是什麼？』禪師說：『娑婆世界有四重障礙，如果有人能夠穿透，就允許你超出陰界。』東禪齊說：『上座，古人見了（老虎）說，我的身心如大地虛空。如今你還穿透得了（這四重障礙）嗎？』

歸宗斬蛇

（馬祖的法嗣，《傳燈錄》第七）廬山歸宗寺智常禪師，有位座主來參訪。正趕上禪師在鋤草。忽然看見一條蛇，禪師用鋤頭就砍了。座主說：『久仰歸宗（禪師的大名），來到這裡只見一個行為粗魯的沙門。』禪師說：『你粗還是我粗？』座主說：『如何是細？』禪師做了個斬蛇的姿勢。座主說：『這樣說來，就依著（您）去做。』禪師說：『依著（我）去做姑且放在一邊，你從哪裡看見我斬蛇？』座主無話可說。

古德火抄

（《會元》第九）巴州魯祖山寶云禪師，經常看見僧人來就面壁。南泉（禪師）聽說了，說：『我經常對僧人說，向佛未出世時領會，尚且得不到一個半個，他這樣驢年（很久）才能（領會）。』玄覺（禪師）說：『是（魯祖）在唱還是在和？（是）語不肯語。』保福（禪師）問長慶（禪師）：『就像魯祖的節文在什麼地方？被南泉這樣說。』長慶（禪師）說：『退己讓人，萬人中沒有一個。』羅山（禪師）說：『陳老師當時如果看見，就在他背上給他五火抄（一種懲罰），為什麼這樣？因為他解放不解放。』玄沙（禪師）說：『我當時如果看見也給他五火抄。』云居錫（禪師）說：『羅山、玄沙都這樣說，是一樣的還是另有道理？如果能分辨得出，就允許上座的佛法有所去處。』玄覺（禪師）說：『且說玄沙五（火抄）』

【English Translation】 English version Yun: 'I don't understand.' (Referring to) the inherent nature is fundamentally unaffected. The attendant monk prostrates. The master says: 'Broken and fallen.' (Anguo Shi's title was 'Broken Stove Fall').

Xuan Sha Points at a Tiger

One day, Xuan Sha led the assembly to chop firewood at a pit by the sea. He saw a tiger. A monk said: 'Venerable, a tiger!' The master said: 'It's your tiger.' After returning to the monastery, the monk asked: 'Earlier, when we saw the tiger, you said it was mine. I don't know what you meant.' The master said: 'The Saha world has four layers of obstacles. If someone can penetrate them, I will allow you to go beyond the realm of Yin.' Dongchan Qi said: 'Superior Seat, the ancients saw (the tiger) and said, my body and mind are like the great earth and empty space. Can you penetrate (these four obstacles) now?'

Gui Zong Chops a Snake

(A successor of Mazu, Transmission of the Lamp, 7) Zen Master Zhichang of Guizong Temple on Mount Lu, had a lecturer come to visit. It happened that the master was weeding. Suddenly, he saw a snake, and the master chopped it with his hoe. The lecturer said: 'I have long admired Guizong (Zen Master's great name), but all I see is a crude Shramana.' The master said: 'Are you crude or am I crude?' The lecturer said: 'What is refined?' The master made a gesture of chopping a snake. The lecturer said: 'In that case, I will follow (you) and do it.' The master said: 'Putting aside following (me) and doing it, where did you see me chop a snake?' The lecturer was speechless.

Ancient Worthies' Fire Branding

(Hui Yuan 9) Zen Master Baoyun of Luzu Mountain in Bazhou, would often turn to face the wall when he saw monks coming. Nanquan (Zen Master) heard about this and said: 'I often tell monks, to understand before the Buddha appeared in the world, you still can't get even half of it. How long will it take him to (understand) like that?' Xuanjue (Zen Master) said: 'Is (Luzu) singing or harmonizing? (Is he) speaking or not speaking?' Baofu (Zen Master) asked Changqing (Zen Master): 'Where is Luzu's rule? He was spoken of like that by Nanquan.' Changqing (Zen Master) said: 'To retreat and yield to others, there is not one in ten thousand.' Luoshan (Zen Master) said: 'If Teacher Chen had seen it at that time, he would have given him five fire brands on his back (a kind of punishment). Why is that? Because he is liberated or not liberated.' Xuansha (Zen Master) said: 'If I had seen it at that time, I would have given him five fire brands as well.' Yunjuxi (Zen Master) said: 'Luoshan and Xuansha both say this, is it the same or is there another reason? If you can distinguish it, I will allow the Superior Seat's Buddhism to have a place to go.' Xuanjue (Zen Master) said: 'Let's talk about Xuansha's five (fire brands).'

火抄。打伊著不著。

靈樹風車

(傳燈十一)韶州靈樹如敏禪師。僧問如何是西來意。師云童子莫徭兒。僧云乞指示。師云汝從䖍州來。問是什麼得恁么難會。師云火官頭上風車子。

禪苑蒙求卷之上卍新續藏第 87 冊 No. 1614 禪苑蒙求瑤林

禪苑蒙求卷之中

能仁雙趺

(傳燈一)梵云釋迦。此言能仁。涅槃經爾時迦葉與諸弟子在耆阇崛山入于正定。于正受中忽然心驚舉身戰懷。從定中出。見諸山地皆大振動。即知如來已入涅槃。於是將諸弟子尋路疾行。悲哀速往正滿七日。至拘尸那城右繞寶棺七匝。盈目流淚說偈讚歎。其偈云。世尊我今大苦痛。情亂昏悶迷濁心。我今為禮世尊頂。為復哀禮如來肩。為復敬禮大聖手。為復悲禮如來腰。為復敬禮如來臍。為復深心禮佛足。何因不見佛涅槃。唯愿示我敬禮處。世尊大悲即現千輻輪相出於棺外回示迦葉。從千輻輪放千光明。遍照十方一切世界。然後還自入棺。封閉如故。

達磨只履

(傳燈三)初祖自付法傳衣之後凡九載。示有涅槃。葬于熊耳山吳坂。后三年有魏使宋云奉使西域。還見祖于蔥嶺。手攜只履語宋云曰。汝主已厭代。我歸西國去。云初不解。既歸帝果崩。遂聞奏後魏孝莊帝。帝

【現代漢語翻譯】火抄。打伊著不著。

靈樹風車

(傳燈十一)韶州靈樹如敏禪師。僧問如何是西來意。師云童子莫徭兒。僧云乞指示。師云汝從䖍州來。問是什麼得恁么難會。師云火官頭上風車子。

禪苑蒙求卷之上卍新續藏第 87 冊 No. 1614 禪苑蒙求瑤林

禪苑蒙求卷之中

能仁雙趺

(傳燈一)梵云釋迦（Śākyamuni，意為能仁）。此言能仁。涅槃經爾時迦葉（Mahākāśyapa，佛教弟子名）與諸弟子在耆阇崛山（Gṛdhrakūṭa，山名）入于正定。于正受中忽然心驚舉身戰懷。從定中出。見諸山地皆大振動。即知如來已入涅槃。於是將諸弟子尋路疾行。悲哀速往正滿七日。至拘尸那城（Kuśinagara，古印度城市名）右繞寶棺七匝。盈目流淚說偈讚歎。其偈云。世尊我今大苦痛。情亂昏悶迷濁心。我今為禮世尊頂。為復哀禮如來肩。為復敬禮大聖手。為復悲禮如來腰。為復敬禮如來臍。為復深心禮佛足。何因不見佛涅槃。唯愿示我敬禮處。世尊大悲即現千輻輪相出於棺外回示迦葉。從千輻輪放千光明。遍照十方一切世界。然後還自入棺。封閉如故。

達磨只履

(傳燈三)初祖自付法傳衣之後凡九載。示有涅槃。葬于熊耳山吳坂。后三年有魏使宋云奉使西域。還見祖于蔥嶺。手攜只履語宋云曰。汝主已厭代。我歸西國去。云初不解。既歸帝果崩。遂聞奏後魏孝莊帝（528-531）。帝

【English Translation】 'Fire copy. Hitting him, hitting him not?'

'Spirit Tree Windmill'

'(Transmission of the Lamp, 11) Zen Master Rumin of Lingshu (Spirit Tree) in Shaozhou. A monk asked, 'What is the meaning of the coming from the West?' The Master said, 'A boy, a Yao child.' The monk said, 'I beg for instruction.' The Master said, 'You come from Qianzhou.' Asked, 'What is it that makes it so difficult to understand?' The Master said, 'A windmill on the head of the fire official.'

'Zen Forest Collection, Volume 1' '卍 New Continued Collection, Volume 87, No. 1614 Zen Forest Collection, Yaolin'

'Zen Forest Collection, Volume 2'

'The Doubled Feet of the Capable and Benevolent One'

'(Transmission of the Lamp, 1) In Sanskrit, Śākyamuni (釋迦). This means 'Capable and Benevolent'. In the Nirvana Sutra, at that time, Mahākāśyapa (迦葉) and his disciples were on Gṛdhrakūṭa Mountain (耆阇崛山), entering into proper concentration. In the midst of proper reception, suddenly his heart was startled, his body trembled, and he was filled with apprehension. He emerged from concentration and saw all the mountains and lands greatly shaking. He immediately knew that the Tathagata (如來) had entered Nirvana. Thereupon, he led his disciples, hurrying along the path, sorrowfully and quickly arriving after exactly seven days. He reached Kuśinagara (拘尸那城) and circumambulated the precious coffin seven times to the right. With eyes full of tears, he spoke verses of praise. The verses said: 'World Honored One, I am now in great pain. My emotions are confused, my mind is muddled and turbid. I now bow to the World Honored One's head. I also reverently bow to the Tathagata's shoulders. I also respectfully bow to the Great Sage's hands. I also sorrowfully bow to the Tathagata's waist. I also respectfully bow to the Tathagata's navel. I also deeply bow to the Buddha's feet. Why do I not see the Buddha's Nirvana? I only wish to be shown the place to pay respects.' The World Honored One, with great compassion, immediately manifested the appearance of a thousand-spoked wheel, emerging from outside the coffin and turning to show Kāśyapa. From the thousand-spoked wheel, a thousand rays of light were emitted, illuminating all worlds in the ten directions. Then, it returned and entered the coffin, sealed as before.'

'Bodhidharma's Sandal'

'(Transmission of the Lamp, 3) After the First Ancestor transmitted the Dharma and the robe, for nine years, he indicated Nirvana. He was buried on Wu Slope of Xiong'er Mountain. Three years later, the Wei envoy Song Yun was sent on a mission to the Western Regions. On his return, he saw the Ancestor in the Congling Mountains, carrying a single sandal in his hand. He said to Song Yun, 'Your ruler has already abdicated. I am returning to the Western Country.' Yun initially did not understand. After he returned, the Emperor Guo collapsed. Thereupon, he reported to Emperor Xiaozhuang of the Later Wei Dynasty (528-531). The Emperor'

乃令發塔。但見一履遂。奉來取于少林寺供。自開元十二年被竊去臺華嚴寺中。后亦失所在。

盧能賣薪

(傳燈五)惠能大師俗姓盧氏。三歲喪父。其母守志鞠養。及長家尤貧[大/?/女]。師樵採以給。一日鬻薪於市中。聞客讀金剛經至應無所住而生其心。悚然有省。直抵黃梅。東山五祖見而器之。

懶融負米

(四祖法嗣　會元二)牛頭山法融禪師者。潤州延陵人也。姓韋氏。年十九學通經史。尋閱大部般若。曉達真空。忽一日嘆曰。儒道世典非究竟法。般若正觀出世舟航。遂隱茅山。投師落髮后入牛頭山幽棲寺北巖之石室。有百鳥㗸花之異。唐貞觀中四祖遙觀氣象。知彼山有奇異之人。乃躬自尋訪。問寺僧此間有道人否。曰出家兒那個不是道人。祖曰阿那個是道人。僧無對。別僧曰。此去山中十里許有一懶融。見人不起亦不合掌。莫是道人么。祖遂入山。見師端坐自若曾無所顧。祖問在此作甚麼。師曰觀心。祖曰觀是何人心是何物。師無對。便起作禮曰大德高樓何所。祖曰貧道不決所止或東或西。師曰還識道信禪師否。祖曰何以問他。師曰向德滋久冀一禮謁。祖曰道信禪師貧道是也。師曰因何降此。祖曰特來相訪莫更有宴息之處否。師指後面曰別有小庵。遂引祖至庵前。繞庵唯見

【現代漢語翻譯】現代漢語譯本於是下令打開佛塔，但只看到一隻鞋子。於是將這隻鞋子迎請到少林寺供奉。自從開元十二年（724年）被盜從臺華嚴寺中盜走後，後來也失去了軌跡。

盧能賣柴

（《傳燈錄》第五卷）惠能大師俗姓盧氏，三歲時父親去世，他的母親堅守志節，含辛茹苦地將他撫養成人。長大后，家境尤其貧困。惠能大師靠砍柴賣柴來維持生計。一天，他在市場賣柴時，聽到有客人讀誦《金剛經》，讀到『應無所住而生其心』時，心中悚然一驚，若有所悟。於是直接前往黃梅。東山五祖弘忍見到他后，認為他是個可造之材。

懶融負米

（四祖法嗣，《會元》第二卷）牛頭山法融禪師，是潤州延陵人，姓韋。年輕時精通經史。後來閱讀了大量的《般若經》，領悟了真空的道理。有一天，他感嘆道：『儒家和道家的世俗經典，並非究竟的真理。般若的正觀，才是超脫世俗的舟船。』於是隱居在茅山。拜師剃度后，進入牛頭山幽棲寺北巖的石室。有百鳥銜花的奇異景象。唐貞觀年間，四祖道信遙觀天象，知道那座山上有奇異之人。於是親自前去尋訪。他問寺里的僧人：『這裡有得道之人嗎？』僧人回答說：『出家人哪個不是得道之人？』四祖問：『哪個才是得道之人？』僧人無言以對。另一個僧人說：『從這裡往山裡走十里左右，有個叫懶融的人，見到人也不起身，也不合掌。或許是得道之人吧。』四祖於是進山，見到法融禪師端坐自若，好像什麼也沒看見。四祖問：『你在這裡做什麼？』法融禪師說：『觀心。』四祖問：『觀的是什麼心？心又是什麼東西？』法融禪師無言以對。於是起身作揖，問道：『大德您到這裡來有什麼事？』四祖說：『貧道我居無定所，有時在東，有時在西。』法融禪師問：『您認識道信禪師嗎？』四祖問：『你問他做什麼？』法融禪師說：『我仰慕他很久了，希望能有機會拜見他。』四祖說：『道信禪師就是貧道我。』法融禪師問：『您因何來到這裡？』四祖說：『特地來拜訪你，莫非沒有可以休息的地方嗎？』法融禪師指著後面說：『另外有個小庵。』於是引導四祖來到庵前，繞著庵轉了一圈，只看到 English version Then he ordered the pagoda to be opened, but only saw a shoe. So he brought this shoe to Shaolin Temple for worship. Since it was stolen from Tai Huayan Temple in the twelfth year of Kaiyuan (724 AD), it was later lost.

Lu Neng Sells Firewood

(Transmission of the Lamp, Volume 5) Great Master Huineng's secular surname was Lu. His father died when he was three years old, and his mother upheld her integrity and painstakingly raised him. When he grew up, his family was particularly poor. The master made a living by chopping and selling firewood. One day, while selling firewood in the market, he heard a guest reciting the Diamond Sutra, and when he read 'one should produce the mind that dwells nowhere,' he was shocked and seemed to understand something. So he went directly to Huangmei. The Fifth Patriarch of Dongshan, Hongren, saw him and considered him a promising talent.

Lazy Rong Carries Rice

(Successor of the Fourth Patriarch, Huiyuan, Volume 2) Chan Master Farong of Niutou Mountain was a native of Yanling, Runzhou, with the surname Wei. In his youth, he was proficient in classics and history. Later, he read a large number of Prajna Sutras and understood the truth of emptiness. One day, he sighed and said: 'The secular classics of Confucianism and Taoism are not the ultimate truth. The correct view of Prajna is the boat to transcend the world.' So he lived in seclusion in Maoshan. After becoming a monk, he entered the stone chamber of Beiyan in Youqi Temple on Niutou Mountain. There was a strange sight of hundreds of birds carrying flowers. During the Zhenguan period of the Tang Dynasty, the Fourth Patriarch Daoxin observed the celestial phenomena from afar and knew that there was an extraordinary person on that mountain. So he went to visit in person. He asked the monks in the temple: 'Is there an enlightened person here?' The monk replied: 'Which monk is not an enlightened person?' The Fourth Patriarch asked: 'Which one is the enlightened person?' The monk was speechless. Another monk said: 'About ten miles into the mountain from here, there is a person named Lazy Rong who does not get up or put his palms together when he sees people. Perhaps he is an enlightened person.' So the Fourth Patriarch entered the mountain and saw Chan Master Farong sitting upright as if he had not seen anything. The Fourth Patriarch asked: 'What are you doing here?' Chan Master Farong said: 'Observing the mind.' The Fourth Patriarch asked: 'What mind are you observing? And what is the mind?' Chan Master Farong was speechless. So he got up and bowed, and asked: 'Great Virtue, what brings you here?' The Fourth Patriarch said: 'This poor monk has no fixed abode, sometimes in the east, sometimes in the west.' Chan Master Farong asked: 'Do you know Chan Master Daoxin?' The Fourth Patriarch asked: 'Why do you ask him?' Chan Master Farong said: 'I have admired him for a long time and hope to have the opportunity to meet him.' The Fourth Patriarch said: 'This poor monk is Chan Master Daoxin.' Chan Master Farong asked: 'Why did you come here?' The Fourth Patriarch said: 'I came to visit you, is there no place to rest?' Chan Master Farong pointed to the back and said: 'There is another small hermitage.' So he led the Fourth Patriarch to the front of the hermitage, and after walking around the hermitage, he only saw

【English Translation】 Then he ordered the pagoda to be opened, but only saw a shoe. So he brought this shoe to Shaolin Temple for worship. Since it was stolen from Tai Huayan Temple in the twelfth year of Kaiyuan (724 AD), it was later lost.

Lu Neng Sells Firewood

(Transmission of the Lamp, Volume 5) Great Master Huineng's secular surname was Lu. His father died when he was three years old, and his mother upheld her integrity and painstakingly raised him. When he grew up, his family was particularly poor. The master made a living by chopping and selling firewood. One day, while selling firewood in the market, he heard a guest reciting the Diamond Sutra, and when he read 'one should produce the mind that dwells nowhere,' he was shocked and seemed to understand something. So he went directly to Huangmei. The Fifth Patriarch of Dongshan, Hongren, saw him and considered him a promising talent.

Lazy Rong Carries Rice

(Successor of the Fourth Patriarch, Huiyuan, Volume 2) Chan Master Farong of Niutou Mountain was a native of Yanling, Runzhou, with the surname Wei. In his youth, he was proficient in classics and history. Later, he read a large number of Prajna Sutras and understood the truth of emptiness. One day, he sighed and said: 'The secular classics of Confucianism and Taoism are not the ultimate truth. The correct view of Prajna is the boat to transcend the world.' So he lived in seclusion in Maoshan. After becoming a monk, he entered the stone chamber of Beiyan in Youqi Temple on Niutou Mountain. There was a strange sight of hundreds of birds carrying flowers. During the Zhenguan period of the Tang Dynasty, the Fourth Patriarch Daoxin observed the celestial phenomena from afar and knew that there was an extraordinary person on that mountain. So he went to visit in person. He asked the monks in the temple: 'Is there an enlightened person here?' The monk replied: 'Which monk is not an enlightened person?' The Fourth Patriarch asked: 'Which one is the enlightened person?' The monk was speechless. Another monk said: 'About ten miles into the mountain from here, there is a person named Lazy Rong who does not get up or put his palms together when he sees people. Perhaps he is an enlightened person.' So the Fourth Patriarch entered the mountain and saw Chan Master Farong sitting upright as if he had not seen anything. The Fourth Patriarch asked: 'What are you doing here?' Chan Master Farong said: 'Observing the mind.' The Fourth Patriarch asked: 'What mind are you observing? And what is the mind?' Chan Master Farong was speechless. So he got up and bowed, and asked: 'Great Virtue, what brings you here?' The Fourth Patriarch said: 'This poor monk has no fixed abode, sometimes in the east, sometimes in the west.' Chan Master Farong asked: 'Do you know Chan Master Daoxin?' The Fourth Patriarch asked: 'Why do you ask him?' Chan Master Farong said: 'I have admired him for a long time and hope to have the opportunity to meet him.' The Fourth Patriarch said: 'This poor monk is Chan Master Daoxin.' Chan Master Farong asked: 'Why did you come here?' The Fourth Patriarch said: 'I came to visit you, is there no place to rest?' Chan Master Farong pointed to the back and said: 'There is another small hermitage.' So he led the Fourth Patriarch to the front of the hermitage, and after walking around the hermitage, he only saw

虎狼之類。祖乃舉兩手作怖勢。師曰猶有這個在。祖曰這個是甚麼。師無語。少選祖卻于宴坐石上書一佛字。師視之竦然。祖曰猶有這個在。未曉乃稽首請說真要。祖曰。夫百千法門同歸方寸。河沙妙德總在心源。一切戒門定門慧門神通變化悉自具足不離汝心。一切煩惱業障本來空寂。一切因果皆如夢幻。無三界可出無菩提可求。人與非人性相平等。大道虛曠絕思絕慮。如是之法汝今已得更無闕少。與佛何殊。更無別法。汝但任心自在。莫作觀行亦莫澄心。莫起貪嗔莫懷愁慮。蕩蕩無礙任意縱橫。不作諸善不作諸惡。行住坐臥觸目遇緣。總是佛之妙用。快樂無憂。故名為佛。師曰。心既具足。何者是佛何者是心。祖曰非心不問佛。問佛非不心。師既不許作觀行。于境起時心如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在無復對治。即名常住法身無有變異。吾受璨大師頓教法門。今付于汝。汝今諦受吾言。只住此山。向後當有五人達者紹汝玄化。祖付法訖遂返雙峰終。老師自爾法席大盛。唐永徽中徒眾乏糧。師往丹陽緣化去。去山八十里。躬負米一石八斗朝往暮還。供僧三百。二時不闕三年。(會元二。璨大師者。三祖也)

黃檗吐舌

(會

【現代漢語翻譯】現代漢語譯本：像虎狼之類。祖師（指四祖道信，下同）於是舉起兩手做出害怕的樣子。禪師（指五祖弘忍，下同）說：『還是有這個在。』祖師說：『這個是什麼？』禪師沒有說話。過了一會兒，祖師卻在宴坐的石頭上寫了一個『佛』字。禪師看見後感到敬畏。祖師說：『還是有這個在。』禪師不明白，於是叩頭請求祖師開示真正的要義。祖師說：『那百千法門最終都歸於方寸之地，像恒河沙一樣多的妙德全部都在心源之中。一切戒門、定門、慧門、神通變化全部自身具足，不離你的心。一切煩惱業障本來就是空寂的，一切因果都像夢幻一樣。沒有三界可以出離，沒有菩提可以追求。人和非人的本性都是平等的。大道虛空曠遠，斷絕思慮。這樣的法你現在已經得到了，更沒有什麼欠缺，與佛有什麼不同？更沒有別的法。你只管任心自在，不要作觀想修行，也不要澄心靜慮，不要生起貪嗔之心，不要懷有憂愁思慮。坦蕩無礙，任意縱橫，不做諸善，不做諸惡，行住坐臥，接觸任何事物，遇到任何緣分，都是佛的妙用，快樂無憂，所以名為佛。』禪師說：『心既然具足一切，那麼什麼是佛？什麼是心？』祖師說：『不是心就不要問佛，問佛就離不開心。』禪師既然不被允許作觀想修行，那麼在境界生起的時候，心應該如何應對？祖師說：『境緣沒有好壞，好壞在於心。心如果不強加分別，虛妄的情感從哪裡生起？虛妄的情感既然不生起，真心就任其普遍知曉。你只管隨心自在，不再需要應對，就叫做常住法身，沒有變異。我接受了璨大師（三祖僧璨，529-606）的頓教法門，現在傳授給你。你現在仔細聽受我的話，只住在這座山中，將來會有五位通達的人來繼承你的玄妙教化。』祖師傳法完畢，於是返回雙峰山圓寂。老師（指弘忍）從此以後，法席非常興盛。唐永徽年間（650-655），徒眾缺少糧食，禪師前往丹陽化緣。離開山八十里，親自揹負米一石八斗，早去晚回，供給僧眾三百人，每天兩次齋飯都沒有缺少，持續了三年。（《景德傳燈錄》卷二。璨大師就是三祖僧璨）

黃檗吐舌

（《景德傳燈錄》）

【English Translation】 English version: Like tigers and wolves. The Patriarch (referring to the Fourth Patriarch Daoxin, same below) then raised both hands in a gesture of fear. The Master (referring to the Fifth Patriarch Hongren, same below) said, 'There is still this.' The Patriarch said, 'What is this?' The Master was silent. After a while, the Patriarch wrote the word 'Buddha' on the meditation stone. The Master saw it and was awed. The Patriarch said, 'There is still this.' The Master did not understand, so he bowed and asked the Patriarch to explain the true essence. The Patriarch said, 'The hundreds of thousands of Dharma gates ultimately return to the square inch of the mind. The wonderful virtues, as numerous as the sands of the Ganges, are all in the source of the mind. All the precepts, samadhi, wisdom, and supernatural transformations are fully possessed within oneself, inseparable from your mind. All afflictions and karmic obstacles are originally empty and still. All causes and effects are like dreams and illusions. There is no Three Realms to escape, no Bodhi to seek. The nature of humans and non-humans is equal. The Great Path is vast and empty, cutting off thought and deliberation. You have now attained such a Dharma, and there is nothing lacking. What is the difference between you and the Buddha? There is no other Dharma. You just let your mind be free and at ease, do not practice contemplation, do not purify the mind, do not arise greed and anger, do not harbor sorrow and worry. Be open and unhindered, free and unrestrained, do not do good deeds, do not do evil deeds. Walking, standing, sitting, lying down, encountering any object, meeting any condition, all are the wonderful functions of the Buddha, happy and without worry, therefore called Buddha.' The Master said, 'Since the mind is fully complete, then what is Buddha? What is mind?' The Patriarch said, 'If it is not mind, do not ask about Buddha. Asking about Buddha cannot be separated from mind.' Since the Master is not allowed to practice contemplation, then when a state arises, how should the mind respond? The Patriarch said, 'States and conditions have no good or bad. Good and bad arise from the mind. If the mind does not impose distinctions, where do false emotions arise from? Since false emotions do not arise, let the true mind universally know. You just let your mind be free and at ease, no longer needing to respond, and that is called the permanent Dharma body, without change. I received the sudden teaching Dharma gate from Master Can (Third Patriarch Sengcan, 529-606), and now I transmit it to you. Now listen carefully to my words, just stay in this mountain. In the future, there will be five enlightened people who will inherit your profound teachings.' After the Patriarch finished transmitting the Dharma, he returned to Shuangfeng Mountain and passed away. From then on, the Teacher's (referring to Hongren) Dharma seat flourished greatly. During the Yonghui period of the Tang Dynasty (650-655), the disciples lacked food, so the Master went to Danyang to seek alms. Eighty miles away from the mountain, he personally carried one stone and eight dou of rice, going in the morning and returning in the evening, providing for three hundred monks, without missing two meals a day, for three years. (From the Jingde Records of the Transmission of the Lamp, Volume 2. Master Can is the Third Patriarch Sengcan.)

Huangbo Sticks Out His Tongue

(From the Jingde Records of the Transmission of the Lamp)

元三)百丈大智再參馬祖。祖見來豎起拂子。丈云只觸此用離此用。祖以拂子掛舊處。良久云汝以後開兩片皮將何為人。丈亦豎起拂子。祖云只觸此用離此用。丈亦掛舊處。祖便振威一喝。丈大悟。直得三日耳聾。后黃檗來參。舉此遂聞吐舌。

丹霞掩耳

(傳燈十四)鄧州丹霞天然禪師。初參石頭因緣相契。躬執㸑役凡三年。忽一日石頭告眾曰。來日刬佛殿前草。至來日大眾與童行各備鍬钁刬草。唯師以盆盛水洗頭于和尚前胡跪。石頭見而笑之便與剃髮。方與說戒法師乃掩耳而去。后謁馬祖。入僧堂騎聖僧項。眾皆驚呼。祖見之曰。我子天然。下來。師下作禮曰謝賜名。

龍牙行拳

(悟本法嗣　傳燈廿七)龍牙僧問十二時中如何著力。師曰如無手人慾行拳始得。

俱胝豎指

(天龍法嗣　傳燈十一)務州金華山俱胝和尚。始以庵居。以尼實際激厲其志。方有慕大之心。俄然天龍至庵。因是具陳實際到庵之緣。扣之天龍豎一指示之。師即領悟。將示寂之秋謂眾曰。吾得天龍一指頭禪。一生用不盡。言訖奄化。

提婆赤幡

(碧巖二)第十五祖迦那提婆大士。初得法已。至巴連弗城。聞諸外道慾障佛法。許之既久。大士乃執長幡入彼眾中。其幡八尺竿長丈二。于彼

【現代漢語翻譯】現代漢語譯本元朝（公元1271年-1368年）時，百丈懷海禪師再次參拜馬祖道一禪師。馬祖見到他來，便豎起拂塵。懷海禪師問道：『只接觸這個（拂塵）來用，還是離開這個（拂塵）來用？』馬祖將拂塵放回原處。過了很久，馬祖說：『你以後要如何用這兩片嘴皮子（指說法）來為人說法？』懷海禪師也豎起拂塵。馬祖說：『只接觸這個來用，還是離開這個來用？』懷海禪師也將拂塵放回原處。馬祖於是威嚴地大喝一聲。懷海禪師因此大悟，以至於三天都聽不見聲音。後來黃檗希運禪師來參拜，提起這件事，懷海禪師聽了便吐了吐舌頭。

丹霞禪師掩耳

（《景德傳燈錄》卷十四）鄧州丹霞山天然禪師，最初參拜石頭希遷禪師，因緣相合。親自執持燒火做飯等雜役，總共三年。忽然有一天，石頭禪師告訴大眾說：『明天鏟佛殿前的草。』到了第二天，大眾和童子都各自拿著鍬和鋤頭剷草。只有丹霞禪師用盆盛水，在和尚面前洗頭，並胡亂地跪著。石頭禪師看見了，笑著給他剃髮。當要給他講說戒法時，丹霞禪師便掩住耳朵離開了。後來去拜見馬祖道一禪師，進入僧堂后騎在聖僧的脖子上，眾人都驚叫起來。馬祖見到后說：『我的兒子天然。下來吧。』丹霞禪師下來作揖說：『謝謝賜名。』

龍牙禪師行拳

（悟本法嗣，《景德傳燈錄》卷二十七）龍牙禪師有僧人問：『十二時辰中如何著力？』龍牙禪師說：『如同沒有手的人想要打拳一樣。』

俱胝禪師豎指

（天龍法嗣，《景德傳燈錄》卷十一）務州金華山俱胝和尚，最初住在庵里。因為尼姑實際的激勵，才有了慕道之心。不久天龍禪師來到庵里，俱胝和尚於是詳細地陳述了實際尼姑來到庵里的因緣，並請教天龍禪師。天龍禪師豎起一指來指示他，俱胝和尚立刻領悟。臨將示寂的時候，告訴眾人說：『我得到天龍禪師的一指頭禪，一生都用不完。』說完就圓寂了。

提婆尊者赤幡

（《碧巖錄》第二則）第十五祖迦那提婆（Kanadeva）大士，最初得法之後，來到巴連弗城（Pataliputra）。聽說那裡的外道想要阻礙佛法，便答應了他們很久。迦那提婆大士於是拿著長幡進入他們的集會中。那幡有八尺長，竿子有一丈二尺長，在他們的集會中...

【English Translation】 English version During the Yuan Dynasty (1271-1368), Baizhang Dazhi (Hyakujo Ekai) visited Mazu (Baso Doitsu) again. Seeing him arrive, Mazu raised his whisk. Baizhang asked, 'Do you use it by touching this (whisk), or by leaving this (whisk)?' Mazu hung the whisk back in its original place. After a long while, Mazu said, 'How will you use these two pieces of skin (referring to speaking) to teach people in the future?' Baizhang also raised his whisk. Mazu said, 'Do you use it by touching this, or by leaving this?' Baizhang also hung the whisk back in its original place. Thereupon, Mazu gave a stern shout. Baizhang had a great enlightenment because of this, to the point that he was deaf for three days. Later, Huangbo (Obaku Kiun) came to visit and brought up this matter, and Baizhang stuck out his tongue upon hearing it.

Danxia Covers His Ears

(Transmission of the Lamp, XIV) Zen Master Danxia Tianran (Tanka Tennen) of Dengzhou (To-shu), initially visited Stone (Sekito Kisen) and found their affinity matched. He personally took charge of chores such as cooking for three years. One day, Stone announced to the assembly, 'Tomorrow, clear the grass in front of the Buddha hall.' The next day, the assembly and young attendants each prepared hoes and shovels to clear the grass. Only the Master (Danxia) used a basin to hold water, washed his head in front of the Abbot, and knelt haphazardly. Stone saw this and laughed, then shaved his head. When Stone was about to explain the precepts, the Master covered his ears and left. Later, he visited Mazu (Baso). Upon entering the monks' hall, he rode on the neck of a sacred monk, causing everyone to cry out in alarm. Mazu, seeing this, said, 'My son is natural (Tianran). Come down.' The Master came down, bowed, and said, 'Thank you for the name.'

Longya Practices Boxing

(Successor of Wuben, Transmission of the Lamp, XXVII) A monk asked Longya (Ryuge) Monk, 'How does one exert effort throughout the twelve periods of the day?' The Master said, 'It's like a person without hands trying to box.'

Juzhi Raises a Finger

(Successor of Tianlong, Transmission of the Lamp, XI) Abbot Juzhi (Gutei) of Mount Jinhua (Kin-ka-san) in Wuzhou (Bu-shu) initially lived in a hermitage. It was due to the encouragement of the nun Shiji (Jissai) that he developed a great aspiration. Soon, Tianlong (Tenryu) arrived at the hermitage. Juzhi fully recounted the circumstances of the nun Shiji's arrival at the hermitage and asked Tianlong for instruction. Tianlong raised one finger to indicate it. The Master immediately understood. As he was about to pass away, he told the assembly, 'I obtained the one-finger Zen of Tianlong, and I will never exhaust it in my lifetime.' After speaking, he passed away peacefully.

Deva's Red Banner

(Blue Cliff Record, Case 2) The fifteenth ancestor, the great master Kanadeva (迦那提婆), after initially attaining the Dharma, arrived at Pataliputra (巴連弗城). Hearing that the heretics there wanted to obstruct the Buddha-dharma, he agreed to their request for a long time. The great master Kanadeva then held a long banner and entered their assembly. The banner was eight feet long, and the pole was twelve feet long, in their assembly...

而立更不移步。外道曰汝何不前。曰汝何不后。外道曰汝似賤者。曰汝似良人。外道曰汝解何法。曰汝百不解。外道曰我欲得佛。曰我灼然得。外道曰汝不合得。曰。元道我得。汝實不得。外道曰汝既不得云何言得。曰。汝有我故所以不得。我無我故自當得佛。彼既辭屈乃問曰汝名何等。曰我名提婆。外道素聞其名乃悔過致謝。梵曰提婆此雲天。

玄沙白紙

(會元七)玄沙令僧馳書。僧上雪峰。峰上堂開緘見三幅白紙乃呈示大眾云會么。良久云不見道君子千里同風。僧歸舉似玄沙。沙曰山頭老漢蹉過也不知。

茂源掩鼻

(性空法嗣　傳燈十五)天臺平田普岸禪師嘗訪歙州茂源和尚。源才起迎。岸近前把住云。開口即失閉口即喪。去此二途請師別道。源以手掩鼻。岸放開云一步較易兩步較難。源云著甚死急。岸云若不是師不免諸方撿點。

石霜咬齒

(傳燈五)石霜僧問如何是祖師西來意。師乃咬齒示之。僧不會。后問九峰曰先師咬齒意旨如何。峰曰我寧可截舌不犯國諱。又問云蓋。蓋曰我與先師有甚麼冤仇。

汾陽六人

(會元十一)汾州太子院善照禪師。天下道俗慕仰不敢名同曰汾州。並汾池苦寒。師罷夜參。有異比丘振錫而至謂師曰。會中有大士六人。奈

【現代漢語翻譯】現代漢語譯本（外道）說：『你站在這裡不動。』提婆（天）說：『你為什麼不向前走？』外道說：『你為什麼不向後退？』提婆（天）說：『你像個卑賤的人。』外道說：『你像個好人。』提婆（天）說：『你理解什麼佛法？』外道說：『你什麼都不懂。』提婆（天）說：『我想成佛。』外道說：『我確實已經成佛了。』提婆（天）說：『你不應該成佛。』提婆（天）說：『原本的道就是我成佛。你實際上不能成佛。』外道說：『你既然沒有成佛，為什麼說成佛了？』提婆（天）說：『因為你有「我」的執念，所以不能成佛。我沒有「我」的執念，自然應當成佛。』那外道理屈詞窮，於是問道：『你叫什麼名字？』提婆（天）說：『我名叫提婆（天）。』外道向來聽說過他的名字，於是後悔認錯，向他道歉。梵語「提婆（天）」，翻譯成漢語就是「天」。

玄沙白紙

（禪宗會元第七卷）玄沙讓僧人送信。僧人到了雪峰那裡。雪峰上堂，打開信封，看見三張白紙，於是拿給大眾看，問道：『你們明白嗎？』過了很久，雪峰說：『沒聽過嗎，君子千里同風。』僧人回去把情況告訴玄沙。玄沙說：『山頭的老漢錯過了也不知道。』

茂源掩鼻

（性空法嗣，傳燈錄第十五卷）天臺平田普岸禪師曾經拜訪歙州茂源和尚。茂源剛起身迎接，普岸走上前抓住他說：『開口就錯，閉口就喪失。離開這兩條路，請老師另外說。』茂源用手摀住鼻子。普岸放開他說：『一步容易，兩步就難了。』茂源說：『著什麼急？』普岸說：『如果不是老師，免不了被各方禪師檢查。』

石霜咬齒

（傳燈錄第五卷）石霜問僧人：『如何是祖師西來意？』石霜禪師於是咬牙示意。僧人沒領會。後來問九峰禪師：『先師咬牙的意旨是什麼？』九峰說：『我寧可割掉舌頭，也不犯國諱。』又問云蓋禪師。云蓋說：『我和先師有什麼冤仇？』

汾陽六人

（禪宗會元第十一卷）汾州太子院善照禪師。天下僧人和俗人都仰慕他，不敢直呼他的名字，都稱他為汾州。並汾池苦寒。善照禪師結束夜參后，有個奇異的比丘搖著錫杖來到，對善照禪師說：『法會中有六位大士。』可惜啊。

【English Translation】 English version (The heretic) said, 'You stand here without moving.' 提婆 (Deva, meaning 'god' or 'heavenly being') said, 'Why don't you move forward?' The heretic said, 'Why don't you move backward?' 提婆 (Deva) said, 'You resemble a lowly person.' The heretic said, 'You resemble a good person.' 提婆 (Deva) said, 'What Dharma do you understand?' The heretic said, 'You understand nothing.' 提婆 (Deva) said, 'I want to become a Buddha.' The heretic said, 'I have indeed become a Buddha.' 提婆 (Deva) said, 'You should not become a Buddha.' 提婆 (Deva) said, 'The original Dao is my attainment of Buddhahood. You, in reality, cannot become a Buddha.' The heretic said, 'Since you have not attained Buddhahood, why do you say you have?' 提婆 (Deva) said, 'Because you have the attachment to "self," therefore you cannot become a Buddha. I have no attachment to "self," so I naturally should become a Buddha.' That heretic was at a loss for words, so he asked, 'What is your name?' 提婆 (Deva) said, 'My name is 提婆 (Deva).' The heretic had always heard of his name, so he regretted his mistake and apologized to him. The Sanskrit word '提婆 (Deva)' translates to 'heaven' in Chinese.

Xuansha's Blank Paper

(Zongmen Huiyuan, Volume 7) Xuansha asked a monk to deliver a letter. The monk arrived at Xuefeng's place. Xuefeng ascended the hall, opened the letter, and saw three blank sheets of paper, so he showed them to the assembly and asked, 'Do you understand?' After a long time, Xuefeng said, 'Haven't you heard it said, 'Gentlemen share the same wind from a thousand miles away'?' The monk returned and told Xuansha the situation. Xuansha said, 'The old man on the mountain missed it and doesn't even know.'

Maoyuan Covers His Nose

(Successor of Xingkong, Transmission of the Lamp, Volume 15) Chan Master Pu'an of Ping Tian in Tiantai once visited Abbot Maoyuan of Shezhou. As soon as Maoyuan got up to greet him, Pu'an stepped forward, grabbed him, and said, 'To speak is to err, to remain silent is to lose. Leaving these two paths, please, Teacher, speak of another way.' Maoyuan covered his nose with his hand. Pu'an released him and said, 'One step is easier, two steps are more difficult.' Maoyuan said, 'What's the rush?' Pu'an said, 'If it weren't for the Teacher, I wouldn't be able to avoid being examined by all the other masters.'

Shishuang Bites His Teeth

(Transmission of the Lamp, Volume 5) A monk asked Shishuang, 'What is the meaning of the Patriarch's coming from the West?' The Master then bit his teeth to indicate. The monk did not understand. Later, he asked Jiufeng, 'What was the meaning of the late Master's biting his teeth?' Jiufeng said, 'I would rather cut off my tongue than violate the national taboo.' He also asked Yungai. Yungai said, 'What grievance do I have with the late Master?'

Fenyang's Six People

(Zongmen Huiyuan, Volume 11) Chan Master Shanzhao of Taizi Temple in Fenzhou. Monks and laypeople throughout the land admired him and dared not call him by his given name, so they all called him Fenzhou. Furthermore, Fenchi was bitterly cold. After Master Shanzhao finished the evening meditation, an unusual Bhiksu (Buddhist monk) arrived, shaking his staff, and said to Master Shanzhao, 'There are six great beings in the assembly.' Alas.

何不說法。言訖升堂而去。師密記以偈曰。胡僧金錫光。請法到汾陽。六人成大器。勸請為敷揚。

洞山三子

(云巖曇晟嗣碧巖九)洞山曰。貪嗔癡。太無知。賴我今朝識得伊。行時便打。坐時便捶。分付心王子細推。無量劫來不解脫。問汝三人知不知。神鼎諲曰。古人與么道。神鼎則不然。貪嗔癡。實無知。十二時中任從伊。行時即往。坐時即隨。分付心王擬何為。無量劫來元解脫。何須更問知不知。

招慶煎茶

(道閑法嗣　傳燈廿二)王太傅入。招慶煎茶。時朗上坐與明招把茶銚朗翻卻茶銚。太傅見問上坐茶爐下是什麼。朗云捧爐神。太傅云。既是捧爐神。為什麼翻卻茶銚。朗云仕官千日失在一朝。太傅拂袖便去。明招云。朗上坐。招慶飯了卻去江外打野榸。朗雲和尚作么生。招云非其人得其便。

云巖拂地

(藥山儼法嗣　傳燈十四)云巖掃地次。道吾曰太區區生。師雲鬚知有不區區者。吾曰恁么則有第二月也。師豎起掃帚曰是第幾月。吾便行。玄沙聞云。正是第二月。

禪鑒符讖

青州應記

(大陽玄法嗣)(下卷在青續太陽處)和補曰。僧寶傳第十七云。投子義青禪師。本社人。李氏子也。移住投子云云。初開山慈濟。有記曰。吾塔若紅是吾

【現代漢語翻譯】現代漢語譯本：為什麼不說佛法呢？說完就走上法座離開了。老師（指洞山良價禪師）私下裡用偈語記下這件事：『胡僧（指西域來的僧人）拿著金錫杖，遠道而來汾陽（地名，今山西省境內）請教佛法。六個人將會成就大器，勸請（我）為大家宣揚佛法。』

洞山的三位弟子

（云巖曇晟禪師，是碧巖禪師的弟子）洞山良價禪師說：『貪婪、嗔恨、愚癡，實在是太沒有知覺了。幸好我今天認識了它們。行走時就打它們，坐著時就捶它們，交給心王子（指自己的心）仔細推究。無量劫以來不得解脫，問你們三人知道不知道？』神鼎諲（yīn）禪師說：『古人是這麼說，我神鼎則不這麼認為。貪婪、嗔恨、愚癡，實際上沒有知覺。十二時辰中任由它們。行走時就跟著走，坐著時就跟著坐，交給心王（指自己的心）打算做什麼呢？無量劫以來本來就解脫了，何須再問知道不知道？』

招慶煎茶

（道閑禪師的弟子）王太傅（官名）進來，招慶（寺名）正在煎茶。當時朗上座和明招一起拿著茶銚（diào，煮茶的器具），朗上座把茶銚翻倒了。太傅看見了，問上座：『茶爐下面是什麼？』朗上座說：『是捧爐神。』太傅說：『既然是捧爐神，為什麼翻倒茶銚？』朗上座說：『仕官千年，失在一朝。』太傅拂袖而去。明招說：『朗上座，招慶吃完飯後，卻要去江外打野榸（zhài，籬笆）。』朗上座說：『和尚（指招慶）打算怎麼做？』明招說：『不是那個人，卻得到了方便。』

云巖拂地

（藥山惟儼禪師的弟子）云巖曇晟禪師正在掃地，道吾（禪師）說：『太侷限了。』云巖禪師說：『須知有不侷限的。』道吾說：『這樣就有第二個月亮了。』云巖禪師豎起掃帚說：『這是第幾個月亮？』道吾便離開了。玄沙（禪師）聽說了，說：『正是第二個月亮。』

禪鑒符讖（chèn）

青州應記

（大陽玄（xuán）禪師的弟子）（下卷在青續太陽處）和補說：《僧寶傳》第十七卷記載：投子義青禪師，是本地人，姓李。後來移居到投子山等等。最初開山慈濟寺，有記載說：『我的塔如果變紅，就是我（的應驗）。』

English version: Why not expound the Dharma? After speaking, he ascended the Dharma seat and departed. The master (referring to Zen Master Dongshan Liangjie) secretly recorded it in a verse: 'The Hu monk (referring to a monk from the Western Regions) with a golden staff, came from afar to Fenyang (place name, now within Shanxi Province) to request the Dharma. Six people will achieve great things, urging (me) to expound it for everyone.'

Dongshan's Three Disciples

(Zen Master Yunyan Tancheng, a disciple of Biyan) Zen Master Dongshan Liangjie said: 'Greed, anger, and ignorance are truly without awareness. Fortunately, I recognize them today. Strike them when walking, beat them when sitting, entrust them to the mind-prince (referring to one's own mind) to examine carefully. For countless kalpas, one has not been liberated, do the three of you know?' Zen Master Shending Yin said: 'The ancients said it that way, but I, Shending, do not think so. Greed, anger, and ignorance are actually without awareness. Let them be for all twelve hours. Follow them when walking, follow them when sitting, what do you intend to do by entrusting them to the mind-king (referring to one's own mind)? Originally liberated for countless kalpas, why ask whether one knows or not?'

Zhaoqing Boiling Tea

(Disciple of Zen Master Daoxian) Grand Tutor Wang (official title) entered, Zhaoqing (temple name) was boiling tea. At that time, Senior Lang and Mingzhao were holding the tea kettle, Senior Lang overturned the tea kettle. The Grand Tutor saw it and asked the senior: 'What is under the tea stove?' Senior Lang said: 'It is the stove-holding spirit.' The Grand Tutor said: 'Since it is the stove-holding spirit, why did you overturn the tea kettle?' Senior Lang said: 'A thousand days as an official, lost in one morning.' The Grand Tutor flicked his sleeves and left. Mingzhao said: 'Senior Lang, after eating at Zhaoqing, you want to go outside the river to build a wild fence.' Senior Lang said: 'What does the monk (referring to Zhaoqing) intend to do?' Mingzhao said: 'Not the right person, but obtained the convenience.'

Yunyan Sweeping the Ground

(Disciple of Zen Master Yaoshan Weiyan) Zen Master Yunyan Tancheng was sweeping the ground, Daowu (Zen Master) said: 'Too limited.' Zen Master Yunyan said: 'One must know that there is something unlimited.' Daowu said: 'Then there is a second moon.' Zen Master Yunyan raised the broom and said: 'Which moon is this?' Daowu then left. Xuansha (Zen Master) heard about it and said: 'It is precisely the second moon.'

Zen Mirror Talisman Prophecy

Qingzhou Omen Record

(Disciple of Zen Master Dayang Xuan) Hebu said: 'The seventeenth volume of the Biographies of Eminent Monks records: Zen Master Touzi Yiqing, is a local person, surnamed Li. Later he moved to Mount Touzi, etc. Initially opening Ciji Temple, there is a record saying: 'If my pagoda turns red, it is me (the verification).'"

【English Translation】 English version: Why not expound the Dharma? After speaking, he ascended the Dharma seat and departed. The master (referring to Zen Master Dongshan Liangjie) secretly recorded it in a verse: 'The Hu monk (referring to a monk from the Western Regions) with a golden staff, came from afar to Fenyang (place name, now within Shanxi Province) to request the Dharma. Six people will achieve great things, urging (me) to expound it for everyone.'

Dongshan's Three Disciples

(Zen Master Yunyan Tancheng, a disciple of Biyan) Zen Master Dongshan Liangjie said: 'Greed, anger, and ignorance are truly without awareness. Fortunately, I recognize them today. Strike them when walking, beat them when sitting, entrust them to the mind-prince (referring to one's own mind) to examine carefully. For countless kalpas, one has not been liberated, do the three of you know?' Zen Master Shending Yin said: 'The ancients said it that way, but I, Shending, do not think so. Greed, anger, and ignorance are actually without awareness. Let them be for all twelve hours. Follow them when walking, follow them when sitting, what do you intend to do by entrusting them to the mind-king (referring to one's own mind)? Originally liberated for countless kalpas, why ask whether one knows or not?'

Zhaoqing Boiling Tea

(Disciple of Zen Master Daoxian) Grand Tutor Wang (official title) entered, Zhaoqing (temple name) was boiling tea. At that time, Senior Lang and Mingzhao were holding the tea kettle, Senior Lang overturned the tea kettle. The Grand Tutor saw it and asked the senior: 'What is under the tea stove?' Senior Lang said: 'It is the stove-holding spirit.' The Grand Tutor said: 'Since it is the stove-holding spirit, why did you overturn the tea kettle?' Senior Lang said: 'A thousand days as an official, lost in one morning.' The Grand Tutor flicked his sleeves and left. Mingzhao said: 'Senior Lang, after eating at Zhaoqing, you want to go outside the river to build a wild fence.' Senior Lang said: 'What does the monk (referring to Zhaoqing) intend to do?' Mingzhao said: 'Not the right person, but obtained the convenience.'

Yunyan Sweeping the Ground

(Disciple of Zen Master Yaoshan Weiyan) Zen Master Yunyan Tancheng was sweeping the ground, Daowu (Zen Master) said: 'Too limited.' Zen Master Yunyan said: 'One must know that there is something unlimited.' Daowu said: 'Then there is a second moon.' Zen Master Yunyan raised the broom and said: 'Which moon is this?' Daowu then left. Xuansha (Zen Master) heard about it and said: 'It is precisely the second moon.'

Zen Mirror Talisman Prophecy

Qingzhou Omen Record

(Disciple of Zen Master Dayang Xuan) Hebu said: 'The seventeenth volume of the Biographies of Eminent Monks records: Zen Master Touzi Yiqing, is a local person, surnamed Li. Later he moved to Mount Touzi, etc. Initially opening Ciji Temple, there is a record saying: 'If my pagoda turns red, it is me (the verification).'"

再來。邦人偶修飾其塔作瑪瑙色。未幾青領院事。

首山綱要

(風穴法嗣　僧寶傳三)汝州首山省念禪師。綱宗偈曰。咄哉拙郎君(汾陽注曰。素潔條然)。巧妙無人識(運機非面目)。打破鳳林關(蕩盡玲瓏性)。著靴水上立(塵泥自異)。咄哉巧女兒(汾陽曰。妙智理分融)。攛梭不解織(無間巧不立)。看他鬥雞人(旁觀審騰距。爭功不自傷)。水牛也不識(全力能負。不露頭角)。

明安宗旨

(梁山靈觀嗣僧寶傳十三)明安曰。體妙失宗者滯在語路。句失宗旨。機昧終始者謂當機闇昧。只在語中。宗旨不圓。句句須是有語中無語。無語中有語。始得妙旨密圓也。

法華赴齋

(僧寶二十)法華志言大士者。莫知其所從來。初見之於景德寺七俱胝院。梵相奇古直視不瞬。口啄袞袞不可識相。傳言誦法華經。故以為名。至和三年仁宗始不豫國。嗣未立。天下寒心。上夜焚香默禱曰。翌日化成殿具齋䖍請法華大士俯臨無卻。清旦上道衣凝立次待。俄馳奏言法華自右腋門徑趨至𥨊殿。侍衛呵止不可。上笑曰朕請而來也。有頃至輒升御榻跏趺而坐。受供訖將去。上曰。朕以儲嗣未立。大臣咸以為言。侵尋晚暮嗣息有無。法華其一決之。師索筆引紙連書曰。十三十三凡數十行。

【現代漢語翻譯】現代漢語譯本：有人偶爾修飾他們寺廟的塔，把它做成瑪瑙的顏色。不久之後，他就開始管理青領院的事情了。

汝州首山省念禪師（風穴的弟子，僧寶傳三）的首山綱要偈語說：『咄哉拙郎君（汾陽評論說：素潔條然）。巧妙無人識（運機非面目）。打破鳳林關（蕩盡玲瓏性）。著靴水上立（塵泥自異）。咄哉巧女兒（汾陽說：妙智理分融）。攛梭不解織（無間巧不立）。看他鬥雞人（旁觀審騰距，爭功不自傷）。水牛也不識（全力能負，不露頭角）。』

明安（梁山靈觀的弟子，僧寶傳十三）說：『體悟妙理卻失去宗旨的人，會被困在語言的道路上，語句也失去了宗旨。機鋒遲鈍、不明白始終的人，認為當下就是闇昧，只在語言中打轉，宗旨不能圓滿。句句都必須是有語中無語，無語中有語，才能得到微妙圓滿的旨意。』

法華赴齋（僧寶二十）：法華志言大士，沒有人知道他從哪裡來。最初在景德寺七俱胝院見到他，相貌奇特古怪，眼睛直視不動。口中發出咕咕的聲音，難以辨識。傳說他誦讀《法華經》，因此得名。至和三年（1056年），仁宗皇帝開始生病，國家儲君還沒有確立，天下人心惶惶。皇帝在晚上焚香默默祈禱說：『明天在化成殿準備齋飯，虔誠地邀請法華大士降臨，不要推辭。』第二天清晨，皇帝穿好道衣，恭敬地等待。不久，有人飛奔來報說，法華大士從右腋門直接走向𥨊殿。侍衛們呵斥阻止，但阻止不了。皇帝笑著說：『這是朕請來的。』過了一會兒，法華大士到了，直接登上皇帝的御榻，跏趺而坐。接受供養完畢后，將要離開。皇帝說：『朕因為儲君還沒有確立，大臣們都以此為憂。希望您能決定儲君的事情。』法華大士拿起筆，在紙上連續寫道：『十三十三』，寫了幾十行。

【English Translation】 English version: Someone occasionally decorated their temple's pagoda, making it the color of agate. Not long after, he began managing the affairs of the Qingling Courtyard.

The Essentials of Shoushan by Zen Master Xingnian of Shoushan in Ruzhou (disciple of Fenxue, Biography of Sangha Treasure 3) says in his verse on the essential principles: 'Alas, clumsy young man (Fenyang comments: pure and simple). His skill is unrecognized (operating the mechanism without showing the face). Break through Fenglin Pass (sweep away all exquisite nature). Standing on the water in boots (different from dust and mud). Alas, skillful young woman (Fenyang says: subtle wisdom and rational integration). She cannot weave with the shuttle (skill cannot be established without gaps). Look at the cockfighting man (observing the leaping distance from the sidelines, competing for merit without hurting oneself). Even the water buffalo does not recognize (able to bear the full weight, not revealing its horns).'

Ming'an (disciple of Lingguan of Liangshan, Biography of Sangha Treasure 13) said: 'Those who realize the subtlety but lose the principle are stuck in the path of language, and the sentence loses its principle. Those who are dull in their response and do not understand the beginning and the end think that the present moment is obscure, only revolving in language, and the principle cannot be perfected. Every sentence must have language within non-language, and non-language within language, in order to obtain the subtle and complete meaning.'

The Dharma Flower Offering (Biography of Sangha Treasure 20): The Great Master Zhiyan of the Dharma Flower, no one knows where he came from. He was first seen at the Seven Kotis Courtyard of Jingde Temple, with a strange and ancient appearance, staring straight ahead without blinking. His mouth made a '咕咕' sound, which was difficult to recognize. It is said that he recited the Dharma Flower Sutra (Saddharma Puṇḍarīka Sūtra), hence the name. In the third year of Zhihe (1056 AD), Emperor Renzong began to fall ill, and the heir to the throne had not yet been established, causing anxiety throughout the country. The emperor burned incense silently and prayed at night, saying: 'Tomorrow, prepare a vegetarian meal in the Huacheng Hall and sincerely invite the Great Master of the Dharma Flower to descend without refusing.' The next morning, the emperor put on his Daoist robes and waited respectfully. Soon, someone rushed to report that the Great Master of the Dharma Flower went directly to the 𥨊 Hall from the right armpit door. The guards scolded and tried to stop him, but could not. The emperor smiled and said: 'I invited him.' After a while, the Great Master of the Dharma Flower arrived, directly ascended the emperor's throne, and sat in the lotus position. After receiving the offering, he was about to leave. The emperor said: 'Because the heir to the throne has not yet been established, the ministers are all worried about this. I hope you can decide on the matter of the heir.' The Great Master of the Dharma Flower picked up a pen and wrote continuously on the paper: 'Ten three, ten three,' writing dozens of lines.

擲筆無他語。皆莫測其意。其後英宗登極。乃𨆯安懿王第十三子。方驗前言也。

德普預祀

(夾山善會嗣僧寶傳廿九)禾山德普禪師。元祐五年十二月廿五日謂左右曰。諸方尊宿死。叢林必祭。吾以為徒虛設。吾若死。汝曹當先祭。乃令從今辦祭。眾以其老又好戲語。復雲和尚幾時遷化。曰汝輩祭絕即行。於是幃寢堂坐。師其中置祭讀文跪揖上食。師飫餐自如。自門弟子下及莊力日次為之。至明年元日祭絕曰。明日雪晴乃行。至時晴忽雪。雪止。師安坐焚香而化。

長沙猛虎

(南泉法嗣　傳燈十)湖南長沙景岑禪師與仰山玩月次。山曰。人人盡有者個。只是用不得。師云恰是請汝用。山云汝作么生用。師攔胸一蹋蹋倒。山起來云你直下似個大蟲。自此諸方號為岑大蟲。

百丈野狐

(會元三)百丈禪師每上堂。有一老人隨眾聽法。一日眾退唯老人不去。師問汝是何人。老人曰。某非人也。於過去迦葉佛時曾住此山。因學人問大修行底人還落因果也無。某對曰不落因果。遂五百生墮野狐身。今請和尚代一轉語貴脫野狐身。師云汝問。老人曰大修行底人還落因果也無。師云不昧因果。老人于言下大悟。作禮曰。某已脫野狐身。住在山後。敢乞依亡僧法送。師令維那白椎告眾。食

【現代漢語翻譯】現代漢語譯本：擲筆后沒有其他話語，大家都無法猜測他的意思。後來英宗（1457-1464）登基，才知道他是懿王第十三子，這才驗證了之前所說的話。德普預先祭祀（夾山善會禪師的法嗣，出自《僧寶傳》第二十九卷）禾山德普禪師，在元祐五年（1090）十二月二十五日對身邊的人說：『各地的尊宿去世，叢林寺院必定會舉行祭祀。我認為這只是徒勞的形式。如果我死了，你們應當先祭祀我。』於是命令他們從現在就開始準備祭祀。眾人因為他年老又喜歡開玩笑，就問：『和尚您什麼時候圓寂？』德普禪師說：『你們停止祭祀的時候我就走。』於是用帷幔遮蔽禪堂，禪師坐在其中，佈置祭祀，閱讀祭文，跪拜上供。禪師飽餐如常。從他的門下弟子到莊園的勞力，每天輪流為他祭祀。直到第二年元旦停止祭祀，德普禪師說：『明天雪停天晴我就走。』到時，天氣晴朗卻突然下雪，雪停后，禪師安然端坐，焚香圓寂。長沙猛虎（南泉禪師的法嗣，出自《傳燈錄》第十卷）湖南長沙景岑禪師與仰山慧寂一起賞月時，仰山說：『人人都有這個東西（指佛性），只是用不出來。』景岑禪師說：『正好請你用。』仰山說：『你打算怎麼用？』景岑禪師一腳踢倒仰山。仰山起來后說：『你真是像一隻大蟲（老虎）。』從此，各方都稱景岑禪師為岑大蟲。百丈野狐（出自《會元》第三卷）百丈禪師每次升座說法，都有一位老人混在人群中聽法。有一天，眾人退去後唯獨老人沒有離開。百丈禪師問：『你是何人？』老人說：『我不是人。在過去迦葉佛（過去七佛之一）時，我曾住在這座山裡。因為有學人問「大修行的人還落入因果嗎？」，我回答說「不落因果」。於是五百世都墮落為野狐之身。現在請和尚您替我說一句轉語，希望能脫離野狐之身。』百丈禪師說：『你問吧。』老人問：『大修行的人還落入因果嗎？』百丈禪師說：『不昧因果。』老人在聽了這句話后當下大悟，作禮說：『我已經脫離野狐之身，住在山後。敢請按照安葬僧人的方法來安葬我。』百丈禪師命令維那（寺院中負責僧眾事務的僧人）敲椎告訴大眾，吃齋飯。

【English Translation】 English version: He threw down his brush without another word. None could fathom his meaning. Later, when Emperor Yingzong (1457-1464) ascended the throne, it was discovered that he was the thirteenth son of Prince An Yi, thus verifying the previous words. Depu's Pre-Mortem Memorial Service (Successor of Chan Master Shanhui of Jiashan, from the 29th volume of 'Biography of Monk Bao') Chan Master Depu of Heshan said to those around him on the 25th day of the twelfth month of the fifth year of the Yuanyou era (1090): 'When venerable monks in various places pass away, the monastic communities invariably hold memorial services. I believe these are merely empty formalities. If I die, you should first hold a memorial service for me.' Thereupon, he ordered them to begin preparing for the service immediately. The monks, considering him old and fond of jesting, inquired, 'Venerable Master, when will you pass away?' Depu Chan Master replied, 'I will depart when you cease the memorial service.' Consequently, he sat within a curtained meditation hall, where they arranged the memorial service, read the eulogy, and offered food. The master ate heartily as usual. From his disciples to the laborers of the estate, they took turns performing the service daily. On the first day of the following year, when the memorial service concluded, Depu Chan Master said, 'I will depart tomorrow when the snow clears.' When the time came, the weather was clear but it suddenly snowed. After the snow stopped, the master sat peacefully, burned incense, and passed away. The Fierce Tiger of Changsha (Successor of Nanquan, from the 10th volume of 'Transmission of the Lamp') Chan Master Jingcen of Changsha in Hunan Province was once enjoying the moon with Yangshan Huiji. Yangshan said, 'Everyone possesses this thing (Buddha-nature), but they just can't use it.' Chan Master Jingcen said, 'Precisely, I invite you to use it.' Yangshan said, 'How do you intend to use it?' Jingcen kicked Yangshan in the chest, knocking him down. Yangshan got up and said, 'You are truly like a great insect (tiger).' From then on, all quarters referred to Chan Master Jingcen as 'Tiger Cen'. The Wild Fox of Baizhang (From the 3rd volume of 'Huiyuan') Every time Chan Master Baizhang ascended the platform to preach, an old man would mingle among the crowd to listen to the Dharma. One day, after the assembly had dispersed, only the old man remained. Chan Master Baizhang asked, 'Who are you?' The old man said, 'I am not a human. In the time of the past Buddha Kashyapa (one of the past seven Buddhas), I once lived on this mountain. Because a student asked, "Do those who cultivate greatly still fall into cause and effect?", I replied, "They do not fall into cause and effect." Consequently, I have been reborn as a wild fox for five hundred lifetimes. Now, I beseech you, Venerable Master, to give a turning phrase on my behalf, hoping to be liberated from this wild fox body.' Chan Master Baizhang said, 'Ask your question.' The old man asked, 'Do those who cultivate greatly still fall into cause and effect?' Chan Master Baizhang said, 'They are not blind to cause and effect.' Upon hearing these words, the old man immediately attained great enlightenment, prostrated, and said, 'I have already been liberated from the wild fox body and now dwell behind the mountain. I dare to request that you bury me according to the rites for deceased monks.' Chan Master Baizhang ordered the Vina (the monastic officer in charge of monastic affairs) to strike the gavel and inform the assembly to have a vegetarian meal.

後送亡僧。大眾聚議。一眾皆安。涅槃堂又無病人。何故如是。食后師領眾至山後巖下。以杖挑出一死野狐。乃依法火葬。師至晚上堂舉前因緣。黃檗便問。古人錯祇對一轉語。墮五百生野狐身。轉轉不錯合作個甚麼。師曰近前來向汝道。檗近前打師一掌。師拍手笑云。將謂鬍鬚赤。更有赤鬚鬍。溈山舉問仰山。仰云黃檗常用此機。溈云。汝道天生得。從人得。仰曰。亦是稟受師承。亦是自性宗通。溈曰如是如是　時溈山在會下作典座。司馬頭陀舉野狐話問典座作么生。座撼門扇三下。司馬曰大粗生。座曰佛法不是這個道理。

汾陽師子

(會元十一)汾州上堂謂眾曰。汾陽門下有西河師子當門踞坐。但有來者即便咬殺。有何方便入得汾陽門見得汾陽人。若見汾陽人者堪與祖佛為師。不見汾陽人儘是立地死漢。

江西馬駒

(會元三)馬大師。諱道一。生漢州什仿。姓馬氏。六祖謂南嶽曰。向後佛法從汝邊去。生一馬駒子蹈殺天下人。師道行江西。時人稱之為馬祖。

紫胡獰狗

(南泉法嗣　會元四)衢州子湖巖利蹤禪師。一日上堂云。子湖有一隻狗。上取人頭。中取人心。下取人足。擬議即喪身失命也。僧問如何是子湖一隻狗。師曰嗥嗥。

三聖瞎驢

(臨濟法

【現代漢語翻譯】現代漢語譯本後來送走了死去的僧人，大眾聚在一起議論。大家都平安無事，涅槃堂里也沒有病人，為什麼會這樣呢？飯後，住持帶領大家到山後巖石下，用木杖挑出一隻死去的野狐，於是按照佛法儀式火化了它。住持晚上升座說法，提起這件事的因緣。黃檗（禪師名）便問：『古人因為錯答了一句轉語，墮入五百世的野狐身。如果句句不錯，又會怎麼樣呢？』住持說：『你近前來，我告訴你。』黃檗走近，打了住持一掌。住持拍手笑道：『我以為你只是鬍鬚紅，原來還有紅鬍鬚的胡人。』溈山（禪師名）舉起這件事問仰山（禪師名），仰山說：『黃檗經常用這種機鋒。』溈山說：『你說這是天生的，還是從別人那裡學來的？』仰山說：『既是稟承師父的教誨，也是自性通達。』溈山說：『是這樣，是這樣。』當時溈山在寺院裡擔任典座（負責僧眾飲食的職務），司馬頭陀（雲遊僧人）用野狐的故事問典座該怎麼理解，典座搖晃了三下門扇。司馬說：『太粗魯了。』典座說：『佛法不是這個道理。』

汾陽師子

（《會元》第十一卷）汾陽（禪師名）上堂對大眾說：『汾陽門下有一隻西河的獅子，蹲在門口坐著，只要有人來，就咬死他。有什麼辦法可以進入汾陽的門，見到汾陽這個人呢？如果見到汾陽這個人，就可以做祖師和佛的老師。如果見不到汾陽這個人，都是站著等死的傢伙。』

江西馬駒

（《會元》第三卷）馬大師，名道一（禪師名），生於漢州什邡（地名），姓馬。六祖（慧能）對南嶽（懷讓）說：『以後佛法將從你那裡興盛，生出一個馬駒子，踐踏天下人。』馬祖（道一）在江西傳道，當時的人稱他為馬祖。

紫胡獰狗

（南泉（禪師名）的法嗣，《會元》第四卷）衢州子湖巖利蹤禪師（禪師名），有一天上堂說：『子湖有一隻狗，上取人頭，中取人心，下取人足。稍微猶豫就會喪身失命。』有僧人問：『什麼是子湖的這隻狗？』禪師說：『嗥嗥。』

三聖瞎驢

（臨濟（禪師名）的法

【English Translation】 English version Later, the deceased monk was sent away, and the assembly gathered to discuss. Everyone was safe and sound, and there were no sick people in the Nirvana Hall. Why was this so? After the meal, the abbot led everyone to the rocks behind the mountain, and used a staff to poke out a dead wild fox, which was then cremated according to Buddhist rituals. In the evening, the abbot ascended the Dharma seat and spoke about the cause and conditions of this matter. Huangbo (Zen master's name) then asked, 'An ancient person fell into the body of a wild fox for five hundred lifetimes because of a wrong answer to a turning phrase. If every phrase is correct, what will happen?' The abbot said, 'Come closer, and I will tell you.' Huangbo stepped forward and slapped the abbot. The abbot clapped his hands and laughed, 'I thought you only had a red beard, but you also have a red-bearded barbarian.' Weishan (Zen master's name) raised this matter and asked Yangshan (Zen master's name). Yangshan said, 'Huangbo often uses this kind of Zen mechanism.' Weishan said, 'Do you say this is innate, or learned from others?' Yangshan said, 'It is both inheriting the teacher's teachings and understanding the self-nature.' Weishan said, 'So it is, so it is.' At that time, Weishan was serving as the director of provisions (in charge of the monks' diet) in the monastery. Sima Toutuo (a wandering monk) used the story of the wild fox to ask the director of provisions how to understand it. The director shook the door three times. Sima said, 'Too crude.' The director said, 'The Buddha-dharma is not this principle.'

Fen Yang's Lion

(Volume 11 of the 'Hui Yuan') Fen Yang (Zen master's name) addressed the assembly, saying, 'Under Fen Yang's gate, there is a lion from the Western River, squatting and sitting at the door. Whoever comes will be bitten to death. What method can be used to enter Fen Yang's gate and see Fen Yang himself? If you see Fen Yang himself, you can be a teacher of the ancestors and Buddhas. If you don't see Fen Yang himself, you are all standing dead men.'

Jiangxi's Foal

(Volume 3 of the 'Hui Yuan') Great Master Ma, named Daoyi (Zen master's name), was born in Shifang (place name), Hanzhou, with the surname Ma. The Sixth Patriarch (Huineng) said to Nanyue (Huairang), 'In the future, the Buddha-dharma will flourish from your side, and a foal will be born to trample all people under heaven.' Ma Zu (Daoyi) preached in Jiangxi, and people at that time called him Ma Zu.

Purple Lake's Fierce Dog

(Successor of Nanquan (Zen master's name), Volume 4 of the 'Hui Yuan') Zen Master Lizong of Zihu Rock in Quzhou (Zen master's name) once said in the hall, 'Zihu has a dog that takes people's heads above, takes people's hearts in the middle, and takes people's feet below. Hesitation will lead to loss of life.' A monk asked, 'What is this dog of Zihu?' The Zen master said, 'Woof woof.'

Three Saints' Blind Donkey

(Dharma of Linji (Zen

嗣　會元十一)臨濟臨遷化時據坐云。吾滅后不得滅卻吾正法眼藏。三聖出雲爭敢滅卻和尚正法眼藏。濟云已後有人問你向他道什麼。三聖便喝。濟云誰知吾正法眼藏向這瞎驢邊滅卻。言訖端然示寂。

懶安白牯

(百丈海法嗣　傳燈九)福州長慶大安禪師。號懶安。郡之陳氏子。受業于黃檗山習律乘。嘗自念言我雖勤苦而未聞玄極之理。乃孤錫遊方。將往洪井路出上元。逢一老父謂師曰師往南昌當有所得。師即造百丈禮而問曰。學人慾來識佛。何者即是。曰大似騎牛覓牛。師曰識得后如何。丈曰如人騎牛至家。師曰未審始終如何保任。丈曰如牧牛人執杖視之不令犯人苗稼。師自茲領旨更不馳求。同參祐禪師創居溈山。師躬耕助道。及祐歸寂眾請接踵住持。上堂。汝諸人總來就安求覓甚麼。若欲作佛。汝自是佛。擔佛傍家走。如渴鹿趁陽𦦨相似。何時得相應去。汝欲作佛。但無許多顛倒攀緣妄想惡覺。垢凈眾生之心便是初心正覺佛。更向何處別討。所以安在溈山。卅年來吃溈山飯。屙溈山屎。不學溈山禪。祇看一頭水牯牛。若落路入草便把鼻孔拽轉來。才犯人苗稼即鞭撻調伏。既久可憐生受人言詮。今變作個露地白牛。常在面前。終日露迥迥地趁不去。

佛㠗花奴

(馬祖法嗣　傳燈八)溫

【現代漢語翻譯】現代漢語譯本嗣會元十一年（1274）臨濟義玄禪師臨遷化時，結跏趺坐說：『我滅度后，不得滅卻我的正法眼藏。』三聖慧然禪師出來說：『怎敢滅卻和尚的正法眼藏？』臨濟禪師說：『我死後，如果有人問你，你向他怎麼說？』三聖慧然禪師便喝一聲。臨濟禪師說：『誰知道我的正法眼藏向這瞎驢邊滅卻。』說完便端坐而逝。

懶安白牯

（百丈懷海禪師法嗣，出自《景德傳燈錄》第九卷）福州長慶大安禪師，號懶安。是郡里陳家的兒子。在黃檗山學習律宗。曾經自己想：『我雖然勤奮刻苦，但還沒有聽聞到玄妙至極的道理。』於是獨自拿著錫杖遊歷四方，將要前往洪井，路過上元時，遇到一位老父對禪師說：『禪師前往南昌應當有所得。』禪師便前往百丈山，禮拜懷海禪師並問道：『學人想要認識佛，哪個才是佛？』懷海禪師說：『很像騎著牛尋找牛。』禪師說：『認識之後又如何呢？』懷海禪師說：『如同人騎著牛回到家。』禪師說：『不知道始終該如何保任？』懷海禪師說：『如同牧牛人拿著鞭子看著牛，不讓它侵犯別人的莊稼。』禪師從此領悟旨意，不再向外馳求。與同參的祐禪師一起在溈山開創道場。禪師親自耕田幫助道場。等到祐禪師圓寂后，大眾請禪師接替住持。上堂開示說：『你們這些人總來找我懶安，想要求覓什麼？如果想要成佛，你們自己就是佛。如同挑著佛像在別人家門口走來走去，又像口渴的鹿追逐陽光下的塵埃一樣，什麼時候才能相應呢？你們想要成佛，只要沒有那麼多的顛倒攀緣、妄想惡覺，那麼垢凈眾生之心就是初心正覺的佛，還向哪裡另外尋找？所以我懶安在溈山，三十年來吃溈山的飯，拉溈山的屎，不學溈山禪，只看一頭水牯牛。如果它落路進入草地，就抓住它的鼻孔拽回來，稍微侵犯別人的莊稼就鞭打調伏。時間久了，可憐它開始接受人的語言，現在變成了一頭露地白牛，常常在面前，整天赤裸裸地趕不走。』

佛㠗花奴

（馬祖道一法嗣，出自《景德傳燈錄》第八卷）溫州龍翔佛㠗（dǒu）和尚，俗姓林。

【English Translation】 English version Subsequently, in the 11th year of the Zhiyuan era (1274), when Linji Yixuan Chan Master was about to pass away, he sat in the lotus position and said, 'After my passing, you must not extinguish my treasury of the true Dharma eye.' The monk San Sheng Huiran came forward and said, 'How dare we extinguish the abbot's treasury of the true Dharma eye?' Linji Chan Master said, 'After I die, if someone asks you, what will you say to them?' San Sheng Huiran then gave a shout. Linji Chan Master said, 'Who knew that my treasury of the true Dharma eye would be extinguished by this blind donkey?' After saying this, he sat upright and passed away.

Lan'an's White Buffalo

(Successor of Baizhang Huaihai, from the Jingde Records of the Transmission of the Lamp, Volume 9) Chan Master Da'an of Changqing in Fuzhou, also known as Lan'an, was a son of the Chen family in the prefecture. He studied the Vinaya school at Mount Huangbo. He once thought to himself, 'Although I am diligent and hardworking, I have not yet heard the ultimate principle.' So he traveled alone with his staff, and when he was about to go to Hongjing, he passed through Shangyuan. He met an old man who said to the master, 'Master, you should gain something by going to Nanchang.' The master then went to Baizhang Mountain, paid respects to Huaihai Chan Master, and asked, 'This student wants to recognize the Buddha, which one is it?' Huaihai Chan Master said, 'It is very much like riding an ox to find an ox.' The master said, 'What happens after recognizing it?' Huaihai Chan Master said, 'It is like a person riding an ox home.' The master said, 'I don't know how to maintain it from beginning to end?' Huaihai Chan Master said, 'It is like a cowherd watching the ox with a staff, not letting it trespass on other people's crops.' From then on, the master understood the meaning and no longer sought externally. Together with his fellow practitioner, Chan Master You, he founded a monastery on Mount Wei. The master personally cultivated the fields to help the monastery. When Chan Master You passed away, the assembly invited the master to take over as abbot. He ascended the hall and said, 'What are you all seeking from me, Lan'an? If you want to become a Buddha, you are already Buddhas. It's like carrying a Buddha image and walking around other people's houses, or like a thirsty deer chasing the dust in the sunlight. When will you ever be in accord? If you want to become a Buddha, just be without so much inverted clinging, delusional evil thoughts. Then the mind of sentient beings, whether defiled or pure, is the Buddha of initial awakening. Where else are you going to look for it? Therefore, I, Lan'an, have been at Mount Wei for thirty years, eating the rice of Mount Wei, shitting the shit of Mount Wei, not studying the Chan of Mount Wei, only watching a water buffalo. If it goes astray into the grass, I grab its nose and pull it back. If it slightly trespasses on other people's crops, I whip and tame it. After a long time, it pitifully begins to understand human language. Now it has transformed into a white buffalo in the open, always in front of me, naked and impossible to drive away all day long.'

Fodou Hyanu

(Successor of Mazu Daoyi, from the Jingde Records of the Transmission of the Lamp, Volume 8) The monk Fodou (佛㠗) of Longxiang in Wenzhou, his secular surname was Lin.

州佛㠗和尚。僧問如何是異類。師敲碗云花奴花奴吃飯來。

南山鱉鼻

(傳燈十六)見前象骨鐵枷之處。

東海鯉魚

(雲門錄)見前乾峰一路之下。

國師塔樣

(六祖法嗣　會元二)西京光宅寺惠忠國師。以化緣將畢涅槃時至。乃辭代宗。代宗曰師滅后弟子將何所託。師曰告檀越造取一所無縫塔。曰就師請取塔樣。良久曰會么。曰不會。師云貧道去後有侍者應真卻知此事。師滅後代宗詔應真入內舉問前話。真良久曰聖上會么。曰不會。述偈曰。湘之南。潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。

資福襪模

(如寶法嗣　禪林類聚十五)和補曰。鴿湖禪師初開堂日。資福令人送襪模與師。師書火字封還。資福開封見。皺眉久不語。鹿苑和尚畫一圓相。福云拘尸那國親行此令。

鹽官索扇

(馬祖法嗣　會元三)杭州鹽官鎮國海昌禪院齊安禪師。一日喚侍者與我將犀牛扇子來。者云扇子已破。師曰扇子既破還我犀牛兒來。者無對。

仰嶠呈珠

(傳燈九)東邑因仰山來參問云汝何處人。山云廣南人。邑云廣南有鎮海明珠是否。山云是。明邑云此珠作何形。山曰白月則現黑月則隱。邑曰汝將得來否。山云將得來。邑

【現代漢語翻譯】現代漢語譯本：州佛㠗（zhōu fó chǒu）和尚。僧人問：『什麼是異類？』師父敲碗說：『花奴花奴，吃飯來。』

南山鱉鼻（nán shān biē bí）

（《傳燈錄》第十六卷）見前文象骨鐵枷之處。

東海鯉魚（dōng hǎi lǐ yú）

（《雲門錄》）見前文乾峰一路之下。

國師塔樣（guó shī tǎ yàng）

（六祖法嗣，《會元》第二卷）西京光宅寺惠忠國師（Huìzhōng Guóshī），因為化緣將盡，涅槃之時將到，於是向代宗（Dàizōng）（唐代宗，762-779）辭別。代宗說：『師父圓寂后，弟子們將依靠什麼呢？』國師說：『告訴施主們建造一座無縫塔。』代宗說：『向師父請教塔的樣式。』國師沉默良久，說：『會了嗎？』代宗說：『不會。』國師說：『貧道去世后，有侍者應真（Yìngzhēn）會知道這件事。』國師圓寂后，代宗詔見應真入宮，問起之前的話。應真沉默良久，說：『聖上會了嗎？』代宗說：『不會。』應真於是說偈語：湘江之南，潭州之北，其中黃金足以充滿一個國家。無影樹下，大家同乘一條船，琉璃殿上，卻沒有人認識真理。

資福襪模（zī fú wà mó）

（如寶法嗣，《禪林類聚》第十五卷）和補（Hébǔ）說：『鴿湖禪師（Gēhú Chánshī）初次開堂說法時，資福（Zīfú）派人送來襪子的模子給禪師。禪師寫了一個『火』字封好送還。資福打開一看，皺著眉頭很久沒有說話。』鹿苑和尚（Lùyuàn Héshàng）畫了一個圓相。資福說：『拘尸那國（Kūshīnà guó）親自執行這個命令。』

鹽官索扇（yánguān suǒ shàn）

（馬祖法嗣，《會元》第三卷）杭州鹽官鎮國海昌禪院齊安禪師（Qí'ān Chánshī）。一天，叫侍者說：『給我把犀牛扇子拿來。』侍者說：『扇子已經破了。』禪師說：『扇子既然破了，還我犀牛來。』侍者無言以對。

仰嶠呈珠（yǎng qiáo chéng zhū）

（《傳燈錄》第九卷）東邑（Dōngyì）因為仰山（Yǎngshān）前來參拜，問道：『你是哪裡人？』仰山說：『廣南人。』東邑說：『廣南有鎮海明珠（zhènhǎi míngzhū），是嗎？』仰山說：『是。』東邑說：『這珠子是什麼形狀的？』仰山說：『白月出現時它就顯現，黑月出現時它就隱藏。』東邑說：『你帶來了嗎？』仰山說：『帶來了。』東邑

English version: State Buddha Chou (Zhōu Fó Chǒu) Monk. A monk asked: 'What is a different kind?' The master knocked on the bowl and said, 'Flower slave, flower slave, come and eat.'

Nanshan Turtle Nose (Nán Shān Biē Bí)

(Transmission of the Lamp, Volume 16) See the previous location of the elephant bone iron yoke.

East Sea Carp (Dōng Hǎi Lǐ Yú)

(Yunmen Record) See the previous location below Qianfeng Road.

National Teacher Pagoda Model (Guó Shī Tǎ Yàng)

(Sixth Ancestor's Dharma Successor, Huiyuan 2) National Teacher Huizhong (Huìzhōng Guóshī) of Guangzhai Temple in the Western Capital, because the alms-seeking was about to end and the time of Nirvana was approaching, he bid farewell to Emperor Daizong (Dàizōng) (Tang Dynasty, 762-779). Daizong said, 'What will the disciples rely on after the master passes away?' The National Teacher said, 'Tell the benefactors to build a seamless pagoda.' Daizong said, 'Please ask the master for the pagoda model.' The National Teacher was silent for a long time and said, 'Do you understand?' Daizong said, 'I don't understand.' The National Teacher said, 'After I pass away, there will be an attendant, Yingzhen (Yìngzhēn), who will know about this.' After the National Teacher passed away, Daizong summoned Yingzhen to the palace and asked about the previous words. Yingzhen was silent for a long time and said, 'Does Your Majesty understand?' Daizong said, 'I don't understand.' Yingzhen then recited a verse: South of the Xiang River, north of Tanzhou, the gold within is enough to fill a country. Under the shadowless tree, everyone rides the same boat, but in the crystal palace, no one knows the truth.

Zifu Sock Mold (Zī Fú Wà Mó)

(Rúbǎo Dharma Successor, Zen Forest Collection 15) Hebu (Hébǔ) said: 'When Zen Master Gehu (Gēhú Chánshī) first opened the hall to preach, Zifu (Zīfú) sent someone to send the Zen master a sock mold. The Zen master wrote the character 'fire' on it, sealed it, and sent it back. When Zifu opened it, he frowned and didn't speak for a long time.' Zen Master Luyuan (Lùyuàn Héshàng) drew a circle. Zifu said, 'Kushina (Kūshīnà guó) personally executed this order.'

Yanguan Asks for a Fan (Yánguān Suǒ Shàn)

(Mazu Dharma Successor, Huiyuan 3) Zen Master Qi'an (Qí'ān Chánshī) of Haichang Zen Temple in Zhenguo, Yanguan, Hangzhou. One day, he called the attendant and said, 'Bring me the rhinoceros fan.' The attendant said, 'The fan is already broken.' The Zen master said, 'Since the fan is broken, return the rhinoceros to me.' The attendant had no reply.

Yangqiao Presents a Pearl (Yǎng Qiáo Chéng Zhū)

(Transmission of the Lamp, Volume 9) Dongyi (Dōngyì), because Yangshan (Yǎngshān) came to pay homage, asked, 'Where are you from?' Yangshan said, 'Guangnan.' Dongyi said, 'Guangnan has the Zhenhai Pearl (zhènhǎi míngzhū), right?' Yangshan said, 'Yes.' Dongyi said, 'What shape is this pearl?' Yangshan said, 'It appears when the white moon appears, and it hides when the black moon appears.' Dongyi said, 'Did you bring it?' Yangshan said, 'I brought it.' Dongyi

【English Translation】 State Buddha Chou Monk. A monk asked: 'What is a different kind?' The master knocked on the bowl and said, 'Flower slave, flower slave, come and eat.'

Nanshan Turtle Nose

(Transmission of the Lamp, Volume 16) See the previous location of the elephant bone iron yoke.

East Sea Carp

(Yunmen Record) See the previous location below Qianfeng Road.

National Teacher Pagoda Model

(Sixth Ancestor's Dharma Successor, Huiyuan 2) National Teacher Huizhong of Guangzhai Temple in the Western Capital, because the alms-seeking was about to end and the time of Nirvana was approaching, he bid farewell to Emperor Daizong. Daizong said, 'What will the disciples rely on after the master passes away?' The National Teacher said, 'Tell the benefactors to build a seamless pagoda.' Daizong said, 'Please ask the master for the pagoda model.' The National Teacher was silent for a long time and said, 'Do you understand?' Daizong said, 'I don't understand.' The National Teacher said, 'After I pass away, there will be an attendant, Yingzhen, who will know about this.' After the National Teacher passed away, Daizong summoned Yingzhen to the palace and asked about the previous words. Yingzhen was silent for a long time and said, 'Does Your Majesty understand?' Daizong said, 'I don't understand.' Yingzhen then recited a verse: South of the Xiang River, north of Tanzhou, the gold within is enough to fill a country. Under the shadowless tree, everyone rides the same boat, but in the crystal palace, no one knows the truth.

Zifu Sock Mold

(Rúbǎo Dharma Successor, Zen Forest Collection 15) Hebu said: 'When Zen Master Gehu first opened the hall to preach, Zifu sent someone to send the Zen master a sock mold. The Zen master wrote the character 'fire' on it, sealed it, and sent it back. When Zifu opened it, he frowned and didn't speak for a long time.' Zen Master Luyuan drew a circle. Zifu said, 'Kushina personally executed this order.'

Yanguan Asks for a Fan

(Mazu Dharma Successor, Huiyuan 3) Zen Master Qi'an of Haichang Zen Temple in Zhenguo, Yanguan, Hangzhou. One day, he called the attendant and said, 'Bring me the rhinoceros fan.' The attendant said, 'The fan is already broken.' The Zen master said, 'Since the fan is broken, return the rhinoceros to me.' The attendant had no reply.

Yangqiao Presents a Pearl

(Transmission of the Lamp, Volume 9) Dongyi, because Yangshan came to pay homage, asked, 'Where are you from?' Yangshan said, 'Guangnan.' Dongyi said, 'Guangnan has the Zhenhai Pearl, right?' Yangshan said, 'Yes.' Dongyi said, 'What shape is this pearl?' Yangshan said, 'It appears when the white moon appears, and it hides when the black moon appears.' Dongyi said, 'Did you bring it?' Yangshan said, 'I brought it.' Dongyi

云何不呈似老僧。山云。昨到溈山亦就惠寂索此珠。直得無言可對。無理可伸。邑云真師子兒作大師子吼。

長慶淘金

(雪峰法嗣　會元七)長慶僧問。眾生淘金。誰是得者。師曰有伎倆者。曰學人還得也無。師曰大遠在。

伏牛下書

伊闕伏牛山自在禪師與大寂送書與忠國師。國師問曰馬大師以何法示徒。對曰即心即佛。國師曰是甚麼語話。良久又問。此外更有甚麼言教。師曰非心非佛或云不是心不是佛不是物。國師云。馬大師即恁么。不審和尚此間如何。國師曰。三點如流水。曲似刈禾鐮。師后隱於伏牛山。此二句心字也。

惠然透網

(傳燈十二)鎮州三聖院惠然禪師問雪峰云。透網金鱗以何為食。峰云待你透出網來即向你道。師云一千五百人善知識話頭也不識。

希運捋鬚

(會元十一)見前黃檗一掌之下。

傳明散眾

(船子法嗣　傳燈十五)夾山會禪師謚傳明大師。散眾之事見船子得鱗處。

慈受棄徒

(會元十六)東京惠林懷深慈受禪師。祝髮后四年訪道方外。依凈照于嘉禾資聖。照舉良遂見麻谷因緣問曰。如何是良遂知處。師即洞明。出住資福屨滿戶外。蔣山佛鑒勤禪師行化至退。師引巡寮至千人街坊。鑒問既是千人

【現代漢語翻譯】現代漢語譯本如何不向老僧呈示呢？山云：『昨天到溈山（地名，位於今湖南省）也向惠寂（人名，禪宗大師）索要這顆珠子，弄得無言以對，無理可申。』邑云：『真是獅子兒作大師子吼啊！』

長慶淘金

（雪峰（人名，禪宗大師）法嗣會元七）長慶（地名）有僧人問：『眾生淘金，誰是得到金子的人？』長慶禪師說：『有伎倆的人。』僧人說：『學人我還能得到嗎？』禪師說：『差得太遠了。』

伏牛下書

伊闕伏牛山（地名）自在禪師（人名）與大寂（人名，禪宗大師）送信給忠國師（人名）。國師問：『馬大師（人名，禪宗大師）用什麼法來教導弟子？』自在禪師回答：『即心即佛。』國師說：『這是什麼話？』沉默良久又問：『此外還有什麼言教？』自在禪師說：『非心非佛，或者說不是心，不是佛，不是物。』國師說：『馬大師就是這樣嗎？不知和尚你這裡如何？』國師說：『三點如流水，曲似刈禾鐮。』自在禪師後來隱居在伏牛山。這兩句說的是『心』字。

惠然透網

（傳燈十二）鎮州（地名）三聖院（寺廟名）惠然禪師（人名）問雪峰（人名，禪宗大師）說：『透網金鱗（比喻擺脫束縛的人），以什麼為食？』雪峰說：『等你透出網來，我就告訴你。』惠然禪師說：『一千五百人的善知識，連話頭也不認識。』

希運捋鬚

（會元十一）見前文黃檗（人名，禪宗大師）一掌之下。

傳明散眾

（船子（人名，禪宗大師）法嗣傳燈十五）夾山會禪師（人名）謚號傳明大師。散眾的事情見船子（人名，禪宗大師）得鱗之處。

慈受棄徒

（會元十六）東京（地名）惠林（寺廟名）懷深慈受禪師（人名）。祝髮后四年，訪道于方外，依止凈照（人名）于嘉禾（地名）資聖（寺廟名）。凈照（人名）舉良遂（人名）見麻谷（人名，禪宗大師）的因緣問：『如何是良遂的知處？』慈受禪師（人名）當下洞明。出住資福（寺廟名），鞋子堆滿了門外。蔣山（地名）佛鑒勤禪師（人名）行化至此，慈受禪師（人名）帶領巡視寮房到千人街坊。佛鑒勤禪師（人名）問：『既是千人』

【English Translation】 English version How can you not present it to this old monk? Shan Yun: 'Yesterday, when I arrived at Weishan (place name, located in present-day Hunan Province), I also asked Huiji (person's name, Zen master) for this pearl, leaving me speechless and unable to justify myself.' Yi Yun: 'Truly, a lion's cub roars like a great lion!'

Changqing's Gold Panning

(Successor of Xuefeng (person's name, Zen master), Huiyuan 7) A monk at Changqing (place name) asked: 'When sentient beings pan for gold, who is the one who obtains it?' The master said: 'The one with skill.' The monk said: 'Can this student also obtain it?' The master said: 'It's very far off.'

Funiu Sends a Letter

Zen Master Zizai (person's name) of Funiu Mountain (place name) in Yique and Daji (person's name, Zen master) sent a letter to National Teacher Zhong (person's name). The National Teacher asked: 'What Dharma did Master Ma (person's name, Zen master) use to instruct his disciples?' Zizai Zen Master replied: 'Mind is Buddha.' The National Teacher said: 'What kind of talk is that?' After a long silence, he asked again: 'Besides that, what other teachings are there?' Zizai Zen Master said: 'Neither mind nor Buddha, or it could be said, not mind, not Buddha, not thing.' The National Teacher said: 'Is that how Master Ma is? I wonder, what is it like here with you, Venerable?' The National Teacher said: 'Three dots like flowing water, curved like a sickle for cutting rice.' Later, Zizai Zen Master lived in seclusion on Funiu Mountain. These two lines refer to the character 'mind'.

Huiran Breaks Through the Net

(Transmission of the Lamp 12) Zen Master Huiran (person's name) of San Sheng Monastery (temple name) in Zhenzhou (place name) asked Xuefeng (person's name, Zen master): 'What does a golden carp that breaks through the net (metaphor for someone who escapes bondage) eat?' Xuefeng said: 'I'll tell you when you break through the net.' Zen Master Huiran said: 'Fifteen hundred good advisors don't even recognize the topic of conversation.'

Xiyun Strokes His Beard

(Huiyuan 11) See the previous section on Huangbo (person's name, Zen master) under one palm.

Chuanming Disperses the Assembly

(Successor of Boatman (person's name, Zen master), Transmission of the Lamp 15) Zen Master Huishan (person's name) of Jiashan was posthumously named Great Master Chuanming. The matter of dispersing the assembly can be found where Boatman (person's name, Zen master) obtained the scale.

Cishou Abandons His Disciples

(Huiyuan 16) Zen Master Huaichen Cishou (person's name) of Huilin Monastery (temple name) in Tokyo (place name). Four years after shaving his head, he visited the Way beyond, relying on Jingzhao (person's name) at Zisheng Monastery (temple name) in Jiahe (place name). Jingzhao (person's name) raised the story of Liang Sui (person's name) meeting Magu (person's name, Zen master) and asked: 'What is the knowing place of Liang Sui?' Zen Master Cishou (person's name) immediately understood. He went to live at Zifu Monastery (temple name), and shoes piled up outside the door. Zen Master Fo Jianqin (person's name) of Jiangshan (place name) arrived to propagate the Dharma, and Zen Master Cishou (person's name) led him on a tour of the monastic quarters to the Qianren neighborhood. Zen Master Fo Jianqin (person's name) asked: 'Since it is a thousand people'

街坊為甚麼祇有一人。師云多虛不如少實。鑒云恁么那。師赧然。偶朝廷以資福為神霄宮(道士宮也)。因棄往蔣山留西庵。陳請益鑒曰資福知是般事便休。師云某實未穩望和尚不外。鑒舉倩女離魂話反覆窮之。大豁疑礙。呈偈曰。祇是舊寺行履處。等閑舉著便誵訛。夜半一陣狂風起。吹落桃花知幾多。鑒拊幾曰。這底豈不是活祖師意。未幾被旨住焦山。

三峰玉管

(會元十一)臨濟行腳時到三峰平和尚處。平問甚處來。濟曰黃檗來。平曰黃檗有何言句。濟曰。金牛昨夜遭塗炭。直至如今不見蹤。平曰。金風吹玉管。那個是知音。濟曰。直透萬重關。不住青霄內。平曰子這一問太高生。濟曰。龍生金鳳子。衝破碧琉璃。平曰且坐喫茶。

大哥金鋤

(青林䖍嗣會元十三)襄州石門獻蘊禪師。京兆人也。初問青林如何用心得齊于諸聖。林仰面良久曰會么。師曰不會。林曰去無子用心處。師禮拜乃契悟。更不佗游。遂作園頭。一日歸侍立次。林曰子今日作甚麼來。師云種菜來。林曰遍界是佛身子向甚處來種。師云金鋤不動土靈苗在處生。林欣然。來日入園喚蘊阇梨。師應諾。林曰。剩栽無影樹。留與後人看。師曰若是無影樹豈受栽耶。林曰。不受栽且止。你曾見他枝葉么。師云不曾見。林曰既

【現代漢語翻譯】現代漢語譯本：街坊為什麼只有一個人？師父說：『多虛不如少實。』鑒禪師問：『那麼怎麼樣呢？』師父感到慚愧。恰逢朝廷將資福寺改為神霄宮（道士宮），於是離開前往蔣山，留在西庵。陳請益對鑒禪師說：『資福寺知道是這樣的事就停止了。』師父說：『我確實還未穩妥，希望和尚不要見外。』鑒禪師舉倩女離魂的故事，反覆追問，師父大為開解，疑慮盡消。呈上偈語說：『只是舊寺行走處，等閑提起便出錯。夜半一陣狂風起，吹落桃花知幾多。』鑒禪師拍著桌子說：『這難道不是活祖師的意旨嗎？』不久，奉旨住持焦山。

三峰玉管

（會元十一）臨濟禪師行腳時來到三峰平和尚處。平禪師問：『從哪裡來？』臨濟禪師說：『從黃檗（地名）來。』平禪師問：『黃檗有什麼言語？』臨濟禪師說：『金牛昨夜遭塗炭，直至如今不見蹤。』平禪師說：『金風吹玉管，哪個是知音？』臨濟禪師說：『直透萬重關，不住青霄內。』平禪師說：『你這一問太高了。』臨濟禪師說：『龍生金鳳子，衝破碧琉璃。』平禪師說：『且坐喫茶。』

大哥金鋤

（青林䖍嗣會元十三）襄州石門獻蘊禪師，京兆人。起初問青林禪師：『如何用心才能與諸聖齊等？』青林禪師仰面良久，說：『會嗎？』獻蘊禪師說：『不會。』青林禪師說：『去無子用心處。』獻蘊禪師禮拜，於是契悟，不再他游，於是做了園頭。一日歸來侍立時，青林禪師問：『你今天做什麼來了？』獻蘊禪師說：『種菜來了。』青林禪師說：『遍界是佛身，你向什麼地方來種？』獻蘊禪師說：『金鋤不動土，靈苗在處生。』青林禪師欣然。來日入園，喚獻蘊阇梨。獻蘊禪師應諾。青林禪師說：『剩栽無影樹，留與後人看。』獻蘊禪師說：『若是無影樹，豈能受栽呢？』青林禪師說：『不受栽且止，你曾見過它的枝葉嗎？』獻蘊禪師說：『不曾見過。』青林禪師說：『既然

【English Translation】 English version: Why is there only one person in the neighborhood? The master said, 'Better a little reality than much emptiness.' Zen Master Jian asked, 'Then what?' The master felt ashamed. It happened that the court changed Zifu Temple into Shenxiao Palace (a Taoist temple), so he left for Jiangshan and stayed at Xi'an. Chen Qingyi said to Zen Master Jian, 'Zifu Temple stopped when it knew this was the case.' The master said, 'I am indeed not yet stable, and I hope the monk will not treat me as an outsider.' Zen Master Jian cited the story of Qian Nv Leaving Her Soul, repeatedly questioning him, and the master was greatly enlightened, and his doubts were dispelled. He presented a verse saying, 'Just the place where the old temple walks, casually mentioning it is a mistake. A gust of wind rises in the middle of the night, blowing down how many peach blossoms.' Zen Master Jian slapped the table and said, 'Isn't this the intention of the living patriarch?' Soon, he was ordered to reside at Jiaoshan.

Three Peaks Jade Flute

(Eleventh Huichang) When Zen Master Linji was traveling, he came to the place of Peace Monk of Three Peaks. Peace Monk asked, 'Where do you come from?' Zen Master Linji said, 'From Huangbo (place name).' Peace Monk asked, 'What words does Huangbo have?' Zen Master Linji said, 'The golden bull suffered charcoal last night, and has not been seen until now.' Peace Monk said, 'The golden wind blows the jade flute, who is the confidant?' Zen Master Linji said, 'Straight through ten thousand passes, not staying in the blue sky.' Peace Monk said, 'Your question is too high.' Zen Master Linji said, 'The dragon gives birth to a golden phoenix, breaking through the blue glass.' Peace Monk said, 'Sit down and have tea.'

Big Brother Golden Hoe

(Qinglin Qianci Eleventh Huichang) Zen Master Xianyun of Shimen, Xiangzhou, was from Jingzhao. At first, he asked Zen Master Qinglin, 'How can one use the mind to be equal to all the sages?' Zen Master Qinglin looked up for a long time and said, 'Do you understand?' Zen Master Xianyun said, 'I don't understand.' Zen Master Qinglin said, 'Go to the place where there is no mind to use.' Zen Master Xianyun bowed, and then he understood, and no longer traveled elsewhere, so he became a gardener. One day, when he returned to serve, Zen Master Qinglin asked, 'What did you do today?' Zen Master Xianyun said, 'I came to plant vegetables.' Zen Master Qinglin said, 'The whole world is the body of the Buddha, where are you planting?' Zen Master Xianyun said, 'The golden hoe does not move the soil, and the spiritual seedlings grow everywhere.' Zen Master Qinglin was delighted. The next day, he entered the garden and called Xianyun Ajali. Zen Master Xianyun answered. Zen Master Qinglin said, 'Plant more shadowless trees, and leave them for future generations to see.' Zen Master Xianyun said, 'If it is a shadowless tree, how can it be planted?' Zen Master Qinglin said, 'If it cannot be planted, then stop. Have you ever seen its branches and leaves?' Zen Master Xianyun said, 'I have never seen them.' Zen Master Qinglin said, 'Since

不曾見爭知不受栽。師云祇為不曾見所以不受栽。林曰如是如是。初住南嶽蘭若。未幾遷夾山。道由潭州時楚王馬氏出城延接。便問如何是祖師西來大意。師云。好大哥。御駕六龍千古秀。玉街桃仗出金門。王大喜延入天𠕋府供養數日。方至夾山僧問如何是西來意。師曰。玉璽不離天子手。金箱豈許外人知。問不落機關請師便道。師曰。湛月還機無可比。君今曾問幾人來。曰即今問和尚。師云。好大哥。云綻不須落九尾。怒君殘壽速歸絲。師以蠻夷作亂遂離夾山。至襄州創石門寺再振玄風。僧問月生雲際時如何。師曰三個孫兒抱華鼓。好大哥。莫來攔我毬門路。師應機多雲好大哥。時稱大哥和尚。

德山行棒

(傳燈十五)朗州德山宣鑒禪師。凡見僧入門便棒。○和補曰。傳燈第十五云。師云。尋常遇僧到參多以拄杖打。臨濟聞之遣侍者來參。德山若打汝。但接取拄杖當胸一拄。侍者到方禮拜乃打。侍者接得拄杖與一拄。師歸方丈。侍者回舉似。臨濟云從來疑遮個漢。

臨濟下喝

(人天眼目)臨濟凡見僧入門便喝○和補曰。人天眼目云。師謂僧曰。有時一喝如金剛王寶劍。有時一喝如踞地師子。有時一喝如探竿影草。有時一喝不作一喝用。汝作么生會。僧擬議。師便喝。

趙州布衫

【現代漢語翻譯】現代漢語譯本『不曾見，爭知不受栽。』師父說：『只因爲不曾見過，所以不受栽。』林說：『如是如是。』最初住在南嶽蘭若，不久遷往夾山。路過潭州時，楚王馬氏出城迎接，便問：『如何是祖師西來大意？』師父說：『好大哥。御駕六龍千古秀，玉街桃仗出金門。』楚王非常高興，延請師父到天𠕋府供養數日。到達夾山後，僧人問：『如何是西來意？』師父說：『玉璽不離天子手，金箱豈許外人知。』問：『不落機關，請師父直說。』師父說：『湛月還機無可比，君今曾問幾人來？』僧人說：『如今問和尚。』師父說：『好大哥。云綻不須落九尾，怒君殘壽速歸絲。』師父因為蠻夷作亂，於是離開夾山，到襄州建立石門寺，再次振興玄風。僧人問：『月生雲際時如何？』師父說：『三個孫兒抱華鼓，好大哥。莫來攔我毬門路。』師父應機說法，多說『好大哥』，當時被稱為大哥和尚。

德山行棒

（傳燈錄十五）朗州德山宣鑒禪師，凡是見到僧人入門就打棒。○和補說：《傳燈錄》第十五卷說，師父說：『平常遇到僧人來參拜，大多用拄杖打。』臨濟聽到后，派侍者來參拜。德山如果打你，你就接過拄杖當胸一拄。侍者到達后，剛要禮拜就被打。侍者接過拄杖還了一拄。師父回到方丈。侍者回來把情況告訴臨濟，臨濟說：『我一直懷疑這個傢伙。』

臨濟下喝

（人天眼目）臨濟凡是見到僧人入門就喝。○和補說：《人天眼目》說，師父對僧人說：『有時一喝如金剛王寶劍，有時一喝如踞地師子，有時一喝如探竿影草，有時一喝不作一喝用。你作何理解？』僧人猶豫，師父便喝。

趙州布衫

【English Translation】 English version 『If you haven't seen it, how do you know you won't be planted?『 The master said, 『Precisely because you haven't seen it, you won't be planted.『 Lin said, 『So it is, so it is.『 Initially, he resided in the Nanyue Aranya (a quiet place for practice), and soon after moved to Jiashan. When passing through Tanzhou, King Ma of Chu came out of the city to greet him and asked, 『What is the great meaning of the Patriarch's coming from the West?『 The master said, 『Good brother. The imperial carriage with six dragons is eternally beautiful; jade street peach staffs emerge from the golden gate.『 The king was very pleased and invited the master to the Tianfu (heavenly mansion) for several days of offerings. After arriving at Jiashan, a monk asked, 『What is the meaning of the coming from the West?『 The master said, 『The jade seal never leaves the emperor's hand; how can the golden box be known by outsiders?『 Asked, 『Without falling into contrivances, please tell us directly, master.『 The master said, 『The clear moon returning to the mechanism is incomparable; how many people have you asked this question to today?『 The monk said, 『Now I am asking the master.『 The master said, 『Good brother. The cloud blooming need not fall like nine tails; anger your remaining life, quickly return to silk.『 Because of the barbarian rebellion, the master left Jiashan and founded Shimen Temple in Xiangzhou, reviving the profound tradition. A monk asked, 『What is it like when the moon rises in the clouds?『 The master said, 『Three grandchildren hold flower drums; good brother. Don't come and block my ball gate path.『 The master often said 『Good brother『 in response to situations, and was then called Brother Monk.

Deshan's Use of the Stick

(Transmission of the Lamp, Volume 15) Chan Master Xuanjian of Deshan in Langzhou, would strike with a stick whenever he saw a monk enter. ○ Hebu says: Transmission of the Lamp, Volume 15, says: The master said, 『Usually when I encounter monks coming to visit, I mostly strike them with a staff.『 When Linji heard of this, he sent an attendant to visit. If Deshan strikes you, just take the staff and thrust it against his chest. When the attendant arrived, he was struck just as he was about to bow. The attendant took the staff and returned the thrust. The master returned to his room. The attendant returned and told Linji about it, and Linji said, 『I have always suspected this fellow.『

Linji's Shout

(Eye of Humans and Gods) Linji would shout whenever he saw a monk enter. ○ Hebu says: Eye of Humans and Gods says: The master said to the monks, 『Sometimes a shout is like the Vajra King's precious sword; sometimes a shout is like a lion crouching on the ground; sometimes a shout is like probing the grass with a pole; sometimes a shout is not used as a shout. How do you understand this?『 The monk hesitated, and the master shouted.

Zhaozhou's Cloth Robe

(傳燈十)趙州僧問萬法歸一一歸何處。師云我在青州作一領布衫重七斤。

普化直裰

(傳燈十)普化一日于街市中就人乞直裰。人皆與之。師俱不要。臨濟令院主買棺一具。師歸來。濟云與汝做得個直裰了也。師便自擔去繞街市叫云。臨濟與我做直裰了也。我往東門遷化去。市人競隨看之。師云我今日未來日往南門遷化去。如是三日人皆不信。至第四日無人隨看。獨出城外自入棺內倩路行人釘之。即時傳佈。市人競往。開棺乃見全身脫去。祇聞空中鈴響隱隱而去。

佛日茶籃

(會元十三)杭州佛日本空禪師。行腳時到夾山。夾山一日普請次。維那命師送茶。師云某為佛法來不為送茶來。那雲和尚令請上座。師雲和尚即得。師乃將茶去作務處。見夾山遂撼茶碗作聲。山不顧。師云。釅茶三五碗。意在钁頭邊。山云。瓶有傾茶勢。籃中幾個漚。師云瓶有傾茶勢籃中無一漚。便傾茶。大眾俱以目視之。師云大眾鶴望乞師一言。山云。路逢死蛇莫打殺。無底籃子盛將來。師云。手執夜明符。幾個知天曉。山召大眾。已有人也。歸去來。乃住普請。

道者酒榼

(林間錄下)宗道者不知何許人。往來舒蘄間多留于投子。性嗜酒無日不醉。村民愛敬之每飽以醇醪。居一日方入

【現代漢語翻譯】現代漢語譯本（傳燈錄十）趙州禪師，有僧人問：『萬法歸一，一歸何處？』（萬法：一切事物和現象；歸一：迴歸于統一的本源）趙州禪師回答說：『我在青州做了一件布衫，重七斤。』（青州：古地名，泛指地方；布衫：粗布短衣；七斤：重量單位，比喻實在）

普化禪師的直裰

（傳燈錄十）普化禪師有一天在街市中向人乞討直裰（僧侶的短褂），人們都給他，普化禪師都不要。臨濟禪師讓院主買了一口棺材。普化禪師回來后，臨濟禪師說：『已經為你做好一件直裰了。』普化禪師就自己扛著棺材去繞街市叫喊道：『臨濟禪師為我做直裰了，我要往東門遷化（圓寂）去了。』市裡的人都爭相跟去看。普化禪師說：『我今天不去，未來日往南門遷化去。』這樣說了三天，人們都不相信了。到第四天，沒有人跟隨觀看。普化禪師獨自出城外，自己進入棺材內，請路過的行人釘上棺材。這件事立刻傳開了，市裡的人都爭相前往。打開棺材一看，只見普化禪師全身脫去，只聽到空中鈴聲隱隱而去。

佛日禪師的茶籃

（會元十三）杭州佛日本空禪師，行腳時到了夾山。夾山禪師有一天正在普請（集體勞動），維那（寺院中的職務，負責維持秩序）命令佛日禪師送茶。佛日禪師說：『我是爲了佛法而來，不是爲了送茶而來。』維那說：『和尚（住持）請上座（對僧人的尊稱）。』佛日禪師說：『和尚可以。』於是佛日禪師拿著茶去作務處（勞動場所），見到夾山禪師就搖晃茶碗發出聲音。夾山禪師不理睬。佛日禪師說：『濃茶三五碗，意在鋤頭邊。』夾山禪師說：『瓶有傾茶勢，籃中幾個漚（水泡，比喻空無）。』佛日禪師說：『瓶有傾茶勢，籃中無一漚。』便傾倒茶水，大眾都用眼睛看著他。佛日禪師說：『大眾像鶴一樣張望，請禪師說一句。』夾山禪師說：『路逢死蛇莫打殺，無底籃子盛將來。』佛日禪師說：『手執夜明符（比喻真理），幾個知天曉。』夾山禪師召集大眾說：『已經有人了悟了，回去吧。』於是停止了普請。

道者的酒榼

（林間錄下）宗道者不知道是哪裡人，往來於舒州（今安徽舒城一帶）和蘄州（今湖北蘄春一帶）之間，大多住在投子寺。他性喜喝酒，沒有一天不醉。村民愛戴敬重他，常常用醇酒讓他喝飽。有一天，他剛進入... English version (Transmission of the Lamp, 10) A monk asked Zen Master Zhao Zhou: 'All things return to one, where does the one return?' (萬法: All things and phenomena; 歸一: Return to the unified source) The Master said: 'I made a coarse cloth shirt in Qingzhou, weighing seven catties.' (青州: Ancient place name, generally referring to a place; 布衫: Coarse cloth short coat; 七斤: Unit of weight, metaphor for reality)

Layman Puhua's Zhizhui

(Transmission of the Lamp, 10) One day, Layman Puhua begged for a Zhizhui (a short robe for monks) from people in the market. Everyone gave him one, but Layman Puhua didn't want any of them. Linji ordered the abbot to buy a coffin. When Layman Puhua returned, Linji said: 'A Zhizhui has already been made for you.' Layman Puhua then carried the coffin himself and shouted around the market: 'Linji has made a Zhizhui for me, I am going to the east gate to Qianhua (pass away).' The people in the city all rushed to watch. Layman Puhua said: 'I am not going today, I will go to the south gate to Qianhua tomorrow.' He said this for three days, and people didn't believe him anymore. On the fourth day, no one followed to watch. Layman Puhua went out of the city alone, entered the coffin himself, and asked a passerby to nail the coffin shut. This matter spread immediately, and the people in the city all rushed to go. Opening the coffin, they saw that Layman Puhua had shed his entire body, and only heard the sound of a bell faintly disappearing in the air.

Zen Master Fori's Tea Basket

(Compendium of the Five Lamps, 13) Zen Master Fori Benkong of Hangzhou, when traveling, arrived at Jiashan. One day, Zen Master Jiashan was doing Puching (collective labor), and the director (a position in the monastery, responsible for maintaining order) ordered Zen Master Fori to deliver tea. Zen Master Fori said: 'I came for the Dharma, not to deliver tea.' The director said: 'The abbot asks the senior monk (a respectful term for monks) to come.' Zen Master Fori said: 'The abbot is fine.' So Zen Master Fori took the tea to the work area, and when he saw Zen Master Jiashan, he shook the tea bowl to make a sound. Zen Master Jiashan ignored him. Zen Master Fori said: 'Three or five bowls of strong tea, the intention is at the side of the hoe.' Zen Master Jiashan said: 'The bottle has the momentum to pour tea, how many bubbles (metaphor for emptiness) are in the basket?' Zen Master Fori said: 'The bottle has the momentum to pour tea, there is not a single bubble in the basket.' Then he poured out the tea, and the crowd all looked at him. Zen Master Fori said: 'The crowd is looking like cranes, please say a word, Master.' Zen Master Jiashan said: 'If you meet a dead snake on the road, don't kill it, bring it in a bottomless basket.' Zen Master Fori said: 'Holding the night-shining talisman (metaphor for truth), how many know the dawn?' Zen Master Jiashan summoned the crowd and said: 'Someone has already realized it, go back.' So he stopped the Puching.

The Taoist's Wine Flask

(Records from the Forest, Lower) The Taoist Zongdao did not know where he was from, he traveled between Shuzhou (now Shucheng area of Anhui) and Qizhou (now Qichun area of Hubei), and mostly stayed at Touzi Temple. He loved to drink, and was drunk every day. The villagers loved and respected him, and often filled him with mellow wine. One day, he just entered...

【English Translation】 English version (Transmission of the Lamp, 10) A monk asked Zen Master Zhao Zhou: 'All things return to one, where does the one return?' (萬法: All things and phenomena; 歸一: Return to the unified source) The Master said: 'I made a coarse cloth shirt in Qingzhou, weighing seven catties.' (青州: Ancient place name, generally referring to a place; 布衫: Coarse cloth short coat; 七斤: Unit of weight, metaphor for reality)

Layman Puhua's Zhizhui

(Transmission of the Lamp, 10) One day, Layman Puhua begged for a Zhizhui (a short robe for monks) from people in the market. Everyone gave him one, but Layman Puhua didn't want any of them. Linji ordered the abbot to buy a coffin. When Layman Puhua returned, Linji said: 'A Zhizhui has already been made for you.' Layman Puhua then carried the coffin himself and shouted around the market: 'Linji has made a Zhizhui for me, I am going to the east gate to Qianhua (pass away).' The people in the city all rushed to watch. Layman Puhua said: 'I am not going today, I will go to the south gate to Qianhua tomorrow.' He said this for three days, and people didn't believe him anymore. On the fourth day, no one followed to watch. Layman Puhua went out of the city alone, entered the coffin himself, and asked a passerby to nail the coffin shut. This matter spread immediately, and the people in the city all rushed to go. Opening the coffin, they saw that Layman Puhua had shed his entire body, and only heard the sound of a bell faintly disappearing in the air.

Zen Master Fori's Tea Basket

(Compendium of the Five Lamps, 13) Zen Master Fori Benkong of Hangzhou, when traveling, arrived at Jiashan. One day, Zen Master Jiashan was doing Puching (collective labor), and the director (a position in the monastery, responsible for maintaining order) ordered Zen Master Fori to deliver tea. Zen Master Fori said: 'I came for the Dharma, not to deliver tea.' The director said: 'The abbot asks the senior monk (a respectful term for monks) to come.' Zen Master Fori said: 'The abbot is fine.' So Zen Master Fori took the tea to the work area, and when he saw Zen Master Jiashan, he shook the tea bowl to make a sound. Zen Master Jiashan ignored him. Zen Master Fori said: 'Three or five bowls of strong tea, the intention is at the side of the hoe.' Zen Master Jiashan said: 'The bottle has the momentum to pour tea, how many bubbles (metaphor for emptiness) are in the basket?' Zen Master Fori said: 'The bottle has the momentum to pour tea, there is not a single bubble in the basket.' Then he poured out the tea, and the crowd all looked at him. Zen Master Fori said: 'The crowd is looking like cranes, please say a word, Master.' Zen Master Jiashan said: 'If you meet a dead snake on the road, don't kill it, bring it in a bottomless basket.' Zen Master Fori said: 'Holding the night-shining talisman (metaphor for truth), how many know the dawn?' Zen Master Jiashan summoned the crowd and said: 'Someone has already realized it, go back.' So he stopped the Puching.

The Taoist's Wine Flask

(Records from the Forest, Lower) The Taoist Zongdao did not know where he was from, he traveled between Shuzhou (now Shucheng area of Anhui) and Qizhou (now Qichun area of Hubei), and mostly stayed at Touzi Temple. He loved to drink, and was drunk every day. The villagers loved and respected him, and often filled him with mellow wine. One day, he just entered...

浴。聞有尋宗者。度其必送榼至。課而出得酒徑去。人皆大笑而宗傲然不作。嘗散衣下山。有逆而問者如何是道者家風。對云袈裟褁草鞋。意旨如何。曰赤腳下相城。陳退夫初赴省韙過宗。戲問曰。瓘此行欲作狀元得否。宗熟視曰無時即得。莫測其言也。而退夫果以第三名上第時彥作魁。方悟無時之語。宗見雪竇而超放自如。言法華之流也。

香林一燈

(雲門法嗣　傳燈廿二)益州青城香林院澄遠禪師。僧問如何是室內一盞燈。師云三人證龜成鱉。

賢女三物

(會元一)七賢聖女姊妹同遊尸陀林。一姊指尸曰。尸在這裡人在甚處。諸姊諦觀悉皆悟道。感帝釋雨花讚歎曰。諸姊有何所須我能給施。女曰。我家四事七珍具足唯要三般物。一無根樹一株。二無陰陽地一片。三叫不應谷一所。帝釋曰。一切所須我悉有之。若此三物我實無之。遂同往白佛。佛言。我諸弟子不解此義。唯諸菩薩乃解此義。

石頭碌磚

(青原法嗣　傳燈十四)南嶽石頭希遷禪師于唐天寶薦之衡山南寺。寺之東有石狀如臺乃結庵其上。時號石頭和尚。僧問如何是禪師。云碌磚。問如何是道。師云木頭。

雲門屎橛

(雲門錄)僧問雲門如何是佛。師云乾屎橛。

二僧捲簾

(傳

【現代漢語翻譯】現代漢語譯本：洗浴。聽說有尋訪宗風的人，料定他一定會送酒壺來。宗禪師就出去，拿了酒直接走了。人們都大笑，而宗禪師卻傲然不顧。曾經穿著便服下山，有人迎面而來問：『如何是道者（修行人）的家風？』宗禪師回答說：『袈裟包裹著草鞋。』問：『意旨如何？』答：『赤腳走下相城。』陳退夫剛去省里參加考試時，很推崇宗禪師，開玩笑地問：『我這次去能考中狀元嗎？』宗禪師仔細地看著他說：『無時（沒有時間限制）就可以。』人們都無法理解他的話。而陳退夫果然以第三名的成績考中，當時的人都認為他會是第一名。這才明白『無時』這句話的意思。宗禪師見到雪竇禪師后，就變得超脫放縱，說的是《法華經》的流派。

香林一燈

(雲門法嗣，傳燈廿二)益州青城香林院澄遠禪師。有僧人問：『如何是室內一盞燈？』澄遠禪師說：『三人證龜成鱉。』

賢女三物

(會元一)七位賢聖女姊妹一同遊歷尸陀林（停屍場）。一位姊妹指著屍體說：『屍體在這裡，人又在哪裡呢？』眾姊妹仔細觀察，都領悟了道。感得帝釋（佛教護法神）天雨散花讚歎說：『各位姊妹有什麼需要的，我都能給予。』賢女們說：『我家四事七珍都已具備，唯獨需要三樣東西：一是沒有根的樹一株，二是無陰無陽的地一片，三是叫喊不應的山谷一處。』帝釋說：『一切所需我都有，唯獨這三樣東西我實在沒有。』於是她們一同去稟告佛。佛說：『我的弟子們不理解這個含義，只有諸位菩薩才能理解這個含義。』

石頭碌磚

(青原法嗣，傳燈十四)南嶽石頭希遷禪師在唐天寶年間（742-756）被推薦到衡山南寺。寺廟東邊有一塊石頭形狀像檯子，於是他在上面結庵。當時號稱石頭和尚。有僧人問：『如何是禪師？』石頭禪師說：『碌磚。』問：『如何是道？』石頭禪師說：『木頭。』

雲門屎橛

(雲門錄)有僧人問雲門禪師：『如何是佛？』雲門禪師說：『乾屎橛。』

二僧捲簾

(傳燈錄) English version: Bathing. Hearing that there was someone seeking the lineage, he presumed that the person would certainly bring a wine pot. Zen Master Zong went out, took the wine, and left directly. People all laughed, but Zen Master Zong remained aloof and unconcerned. Once, he went down the mountain in casual clothes. Someone came up to him and asked, 'What is the family style of a Daoist (practitioner)?' Zen Master Zong replied, 'A kasaya (monk's robe) wrapped around straw sandals.' Asked, 'What is the meaning?' He answered, 'Barefoot down Xiangcheng.' When Chen Tuifu first went to the province to take the exam, he greatly admired Zen Master Zong and jokingly asked, 'Will I be able to become the top scholar this time?' Zen Master Zong looked at him carefully and said, 'At no time (without time limit) you can.' People could not understand his words. And Chen Tuifu indeed passed with the third rank, and people at the time thought he would be the first. Only then did they understand the meaning of 'at no time.' After Zen Master Zong met Zen Master Xuedou, he became uninhibited and unrestrained, speaking of the school of the Lotus Sutra.

Xianglin's Single Lamp

(Yunmen Lineage, Transmission of the Lamp 22) Zen Master Chengyuan of Xianglin Monastery in Qingcheng, Yizhou. A monk asked, 'What is the single lamp in the room?' The Master said, 'Three people prove a turtle becomes a鱉 (biē, a type of turtle).'

The Three Things of the Virtuous Women

(Huiyuan 1) Seven virtuous and holy sisters were together visiting the Shitorin (cremation ground). One sister pointed to a corpse and said, 'The corpse is here, but where is the person?' The sisters contemplated carefully and all attained enlightenment. Sakra (Buddhist protector deity) was moved to rain flowers and praised them, saying, 'What do you sisters need? I can provide it.' The virtuous women said, 'Our family has all four necessities and seven treasures, but we only need three things: one rootless tree, one piece of land without yin or yang, and one valley where calls are not answered.' Sakra said, 'I have everything you need, but I truly do not have these three things.' So they went together to report to the Buddha. The Buddha said, 'My disciples do not understand this meaning, only the Bodhisattvas can understand this meaning.'

Stone Grindstone

(Qingyuan Lineage, Transmission of the Lamp 14) Zen Master Shitou Xiqian of Nanyue was recommended to Nansi Temple on Mount Heng in the Tianbao era (742-756) of the Tang Dynasty. To the east of the temple was a stone shaped like a platform, so he built a hermitage on it. At that time, he was called Stone Monk. A monk asked, 'What is a Zen master?' Shitou Zen Master said, 'Grindstone.' Asked, 'What is the Dao?' Shitou Zen Master said, 'Wood.'

Yunmen's Shit Stick

(Yunmen Record) A monk asked Zen Master Yunmen, 'What is Buddha?' Zen Master Yunmen said, 'A dried shit stick.'

Two Monks Rolling Up the Curtain

(Transmission of the Lamp)

【English Translation】 English version: Bathing. Hearing that there was someone seeking the lineage, he presumed that the person would certainly bring a wine pot. Zen Master Zong went out, took the wine, and left directly. People all laughed, but Zen Master Zong remained aloof and unconcerned. Once, he went down the mountain in casual clothes. Someone came up to him and asked, 'What is the family style of a Daoist (practitioner)?' Zen Master Zong replied, 'A kasaya (monk's robe) wrapped around straw sandals.' Asked, 'What is the meaning?' He answered, 'Barefoot down Xiangcheng.' When Chen Tuifu first went to the province to take the exam, he greatly admired Zen Master Zong and jokingly asked, 'Will I be able to become the top scholar this time?' Zen Master Zong looked at him carefully and said, 'At no time (without time limit) you can.' People could not understand his words. And Chen Tuifu indeed passed with the third rank, and people at the time thought he would be the first. Only then did they understand the meaning of 'at no time.' After Zen Master Zong met Zen Master Xuedou, he became uninhibited and unrestrained, speaking of the school of the Lotus Sutra.

Xianglin's Single Lamp

(Yunmen Lineage, Transmission of the Lamp 22) Zen Master Chengyuan of Xianglin Monastery in Qingcheng, Yizhou. A monk asked, 'What is the single lamp in the room?' The Master said, 'Three people prove a turtle becomes a鱉 (biē, a type of turtle).'

The Three Things of the Virtuous Women

(Huiyuan 1) Seven virtuous and holy sisters were together visiting the Shitorin (cremation ground). One sister pointed to a corpse and said, 'The corpse is here, but where is the person?' The sisters contemplated carefully and all attained enlightenment. Sakra (Buddhist protector deity) was moved to rain flowers and praised them, saying, 'What do you sisters need? I can provide it.' The virtuous women said, 'Our family has all four necessities and seven treasures, but we only need three things: one rootless tree, one piece of land without yin or yang, and one valley where calls are not answered.' Sakra said, 'I have everything you need, but I truly do not have these three things.' So they went together to report to the Buddha. The Buddha said, 'My disciples do not understand this meaning, only the Bodhisattvas can understand this meaning.'

Stone Grindstone

(Qingyuan Lineage, Transmission of the Lamp 14) Zen Master Shitou Xiqian of Nanyue was recommended to Nansi Temple on Mount Heng in the Tianbao era (742-756) of the Tang Dynasty. To the east of the temple was a stone shaped like a platform, so he built a hermitage on it. At that time, he was called Stone Monk. A monk asked, 'What is a Zen master?' Shitou Zen Master said, 'Grindstone.' Asked, 'What is the Dao?' Shitou Zen Master said, 'Wood.'

Yunmen's Shit Stick

(Yunmen Record) A monk asked Zen Master Yunmen, 'What is Buddha?' Zen Master Yunmen said, 'A dried shit stick.'

Two Monks Rolling Up the Curtain

(Transmission of the Lamp)

燈廿四)法眼因僧齋前上參。師以手指簾。時有二僧同去捲簾。師云一得一失。

三老玩月

(會元三)馬祖與百丈西堂南泉玩月次。祖曰正當與么時如何。堂曰正好修行。丈曰正好供養。泉拂袖便行。祖曰。經入藏。禪歸海。唯有南泉獨超物外。

惠滿二針

(傳燈三)相州隆化寺惠滿禪師。志存儉約唯畜二針。冬則乞補夏則舍之。自云。一生心無怯怖。身無螽虱。睡而不夢。常行乞食。住無再宿。所至伽藍破紫制履。

古德三襪

(會元三)和補曰。藥山惟儼禪師。一日馬祖問子近日見處作么生。師曰。面板脫落盡。唯一真實存。祖曰。子之所得可謂協於心體佈於四肢。既然如是。將三條篾束取肚皮隨處住去。

演師禮字

五祖法演禪師在受業寺逐字禮蓮經。一夕遇屎字。欲唱禮遽疑。乃白諸老宿曰。如何屎字亦稱為法寶。某禮至此疑不自解。老宿曰。據汝所問可以南詢。汝正是宗門中根器也。祖遂南遊。

行者唾佛

(會元六)有一行者隨法師入佛殿。行者向佛而唾。法師曰。行者少去就何以唾佛。行者曰將無佛處來與某甲。無對。

東坡解帶

(東林弟子會元十六)南康軍云居山了元佛印禪師。一日與學徒入室次。適東坡居士到

【現代漢語翻譯】現代漢語譯本燈廿四)法眼禪師因為僧眾齋飯前去參禪。禪師用手指指簾子。當時有兩個僧人一同去捲簾子。禪師說：『一得一失。』

三老玩月

(會元三)馬祖道一禪師與百丈懷海、西堂智藏、南泉普愿一起賞月。馬祖說：『正在這個時候，該如何是好？』西堂說：『正好修行。』百丈說：『正好供養。』南泉拂袖便走。馬祖說：『經藏歸於經書，禪理歸於大海，只有南泉獨自超越于萬物之外。』

惠滿二針

(傳燈三)相州隆化寺的惠滿禪師，志向在於節儉，只留兩根針。冬天用來乞討縫補，夏天則捨棄它們。他自己說：『一生心中沒有怯懦和恐懼，身上沒有螽斯和虱子，睡覺不做夢，經常乞討食物，居住從不在同一個地方住兩晚，所到的寺廟都打破了紫色的僧鞋。』

古德三襪

(會元三)和補說：藥山惟儼禪師，有一天馬祖問他：『你近日的見解如何？』藥山回答說：『面板脫落殆盡，唯有真實存在。』馬祖說：『你的所得，可以說是與心體相合，佈於四肢。既然如此，用三條竹篾捆住肚皮，隨處安住去吧。』

演師禮字

五祖法演禪師在受業寺逐字禮拜《蓮經》。一天晚上遇到『屎』字，想要唱禮時突然疑惑，於是告訴各位老宿說：『為什麼『屎』字也稱為法寶？我禮拜到這裡，疑惑不能自己解開。』老宿說：『根據你所問的問題，可以向南方請教。你正是宗門中的根器。』於是法演禪師就向南方遊歷。

行者唾佛

(會元六)有一個行者跟隨法師進入佛殿。行者向佛像吐唾沫。法師說：『行者，你太沒規矩了，怎麼能向佛像吐唾沫？』行者說：『你把沒有佛的地方找來給我，我再向那裡吐。』法師無言以對。

東坡解帶

(東林弟子會元十六)南康軍云居山了元佛印禪師，有一天與學徒在室內，適逢東坡居士(蘇軾)來到。

English version Twenty-fourth Lamp) Fayan (Dharma Eye) Zen master went to attend the Zen before the monks' vegetarian meal. The master pointed to the curtain with his finger. At that time, two monks went to roll up the curtain together. The master said, 'One gain, one loss.'

Three Elders Admiring the Moon

(Huiyuan 3) Mazu Daoyi (Master Ma) and Baizhang Huaihai, Xitang Zhizang, and Nanquan Puyuan were admiring the moon together. Mazu said, 'What should be done at this very moment?' Xitang said, 'It's a good time to practice.' Baizhang said, 'It's a good time to make offerings.' Nanquan flicked his sleeves and left. Mazu said, 'The scriptures belong to the Tripitaka, Zen belongs to the sea, only Nanquan alone transcends all things.'

Huiman's Two Needles

(Chuandeng 3) Zen Master Huiman of Longhua Temple in Xiangzhou, his ambition was to be frugal, only keeping two needles. In winter, he begged for mending, and in summer he discarded them. He said to himself, 'In my life, there is no timidity or fear in my heart, no grasshoppers or lice on my body, I sleep without dreaming, I often beg for food, and I never stay in the same place for two nights. Wherever I go, I break the purple monk shoes of the monastery.'

Ancients' Three Socks

(Huiyuan 3) Hebu said: Zen Master Yaoshan Weiyan, one day Mazu asked him, 'What is your recent view?' The master replied, 'The skin has fallen off completely, only the truth remains.' Mazu said, 'What you have gained can be said to be in harmony with the essence of the mind and spread throughout the limbs. Since this is the case, tie your belly with three bamboo strips and live wherever you go.'

Master Yan's Bowing to Words

Zen Master Fayan of the Fifth Patriarch bowed to each word of the 'Lotus Sutra' in the temple where he received his precepts. One night, he encountered the word 'shit'. When he wanted to chant the salutation, he suddenly doubted and said to the old monks, 'Why is the word 'shit' also called a Dharma treasure? When I bow to this point, I cannot resolve my doubts.' The old monks said, 'According to your question, you can inquire in the South. You are indeed a person of great potential in the Zen school.' So Zen Master Fayan traveled to the South.

A Practitioner Spitting at the Buddha

(Huiyuan 6) A practitioner followed a Dharma master into the Buddha hall. The practitioner spat at the Buddha statue. The Dharma master said, 'Practitioner, you are too rude, how can you spit at the Buddha statue?' The practitioner said, 'Find me a place where there is no Buddha, and I will spit there.' The Dharma master was speechless.

Dongpo Untying His Belt

(Donglin Disciple Huiyuan 16) Zen Master Foyin Liaoyuan of Yunju Mountain in Nankang Army, one day he was in the room with his disciples, when Su Shi (Dongpo Layman) arrived.

【English Translation】 English version Twenty-fourth Lamp) Fayan (Dharma Eye) Zen master went to attend the Zen before the monks' vegetarian meal. The master pointed to the curtain with his finger. At that time, two monks went to roll up the curtain together. The master said, 'One gain, one loss.'

Three Elders Admiring the Moon

(Huiyuan 3) Mazu Daoyi (Master Ma) and Baizhang Huaihai, Xitang Zhizang, and Nanquan Puyuan were admiring the moon together. Mazu said, 'What should be done at this very moment?' Xitang said, 'It's a good time to practice.' Baizhang said, 'It's a good time to make offerings.' Nanquan flicked his sleeves and left. Mazu said, 'The scriptures belong to the Tripitaka, Zen belongs to the sea, only Nanquan alone transcends all things.'

Huiman's Two Needles

(Chuandeng 3) Zen Master Huiman of Longhua Temple in Xiangzhou, his ambition was to be frugal, only keeping two needles. In winter, he begged for mending, and in summer he discarded them. He said to himself, 'In my life, there is no timidity or fear in my heart, no grasshoppers or lice on my body, I sleep without dreaming, I often beg for food, and I never stay in the same place for two nights. Wherever I go, I break the purple monk shoes of the monastery.'

Ancients' Three Socks

(Huiyuan 3) Hebu said: Zen Master Yaoshan Weiyan, one day Mazu asked him, 'What is your recent view?' The master replied, 'The skin has fallen off completely, only the truth remains.' Mazu said, 'What you have gained can be said to be in harmony with the essence of the mind and spread throughout the limbs. Since this is the case, tie your belly with three bamboo strips and live wherever you go.'

Master Yan's Bowing to Words

Zen Master Fayan of the Fifth Patriarch bowed to each word of the 'Lotus Sutra' in the temple where he received his precepts. One night, he encountered the word 'shit'. When he wanted to chant the salutation, he suddenly doubted and said to the old monks, 'Why is the word 'shit' also called a Dharma treasure? When I bow to this point, I cannot resolve my doubts.' The old monks said, 'According to your question, you can inquire in the South. You are indeed a person of great potential in the Zen school.' So Zen Master Fayan traveled to the South.

A Practitioner Spitting at the Buddha

(Huiyuan 6) A practitioner followed a Dharma master into the Buddha hall. The practitioner spat at the Buddha statue. The Dharma master said, 'Practitioner, you are too rude, how can you spit at the Buddha statue?' The practitioner said, 'Find me a place where there is no Buddha, and I will spit there.' The Dharma master was speechless.

Dongpo Untying His Belt

(Donglin Disciple Huiyuan 16) Zen Master Foyin Liaoyuan of Yunju Mountain in Nankang Army, one day he was in the room with his disciples, when Su Shi (Dongpo Layman) arrived.

面前。師云。此間無坐榻。居士來此作甚麼。士曰暫借佛印四大為坐榻。師云。山僧有一問。居士若道得即請坐。道不得即輸腰下玉帶子。士欣然曰便請。師云居士適來道暫借山僧四大為坐榻。祇如山僧四大本空五陰非有。居士向甚麼處坐。士不能答。遂留玉帶。師卻贈以雲山衲衣。士乃作偈曰。百千燈作一燈光。儘是恒沙妙法王。是故東坡不敢惜。借君四大作禪床。病骨難堪玉帶圍。鈍根仍落箭鋒機。會當乞食歌姬院。奪得雲山舊衲衣。此帶閱人如傳舍。流傳到我亦悠哉。錦袍錯落猶相稱。乞與佯狂老萬回。

裴休納笏

(黃檗弟子禪林類聚十七)石霜諸禪師。裴相國來。師拈起裴笏問。在天子手中為圭。在老僧手中且道喚作甚麼。裴無對。師乃留下笏。

舜老民衣

(洞山聰法嗣　僧寶傳中)云居舜老夫住棲賢。郡將貪墨。師不忍以常住物結情固位。尋有贊于郡將。民其衣。乃寓太平庵。仁廟聞其道行。復以僧服寵銀缽盂。再領棲賢。入院有偈曰。無端被贊枉遭迍。半載有餘作俗人。今日再歸三峽寺。幾多道好幾多嗔。

芙蓉束髮

(投子青法嗣　僧寶傳中)和補曰。芙蓉道揩禪師。大觀元年開封尹李孝壽奏楷道行卓冠叢林。宜有以褒顯。即賜紫伽梨。號定照禪師(云云)

【現代漢語翻譯】現代漢語譯本：（蘇軾借佛印禪床）蘇軾來到佛印禪師面前。佛印禪師說：『這裡沒有坐榻，居士你來這裡做什麼？』蘇軾說：『暫且借用佛印禪師的四大（地、水、火、風，構成物質世界的四種基本元素）作為坐榻。』佛印禪師說：『山僧我有一個問題，居士你如果答得上來，就請坐。答不上來，就輸掉你腰下的玉帶子。』蘇軾欣然應允說：『請問吧。』佛印禪師說：『居士你剛才說暫且借用山僧我的四大作為坐榻。既然山僧我的四大本性是空，五陰（色、受、想、行、識，構成人的五種要素）也是虛幻不存在的，居士你向什麼地方坐呢？』蘇軾不能回答，於是留下玉帶。佛印禪師卻回贈他一件雲山衲衣。蘇軾於是作偈說：『千百燈光聚成一燈光，全部都是恒河沙數般美妙的法王。因此蘇軾我不敢吝惜，借用你的四大作為禪床。病弱的身體難以承受玉帶的束縛，遲鈍的根器仍然落在箭鋒般的機鋒之下。我將要到歌姬院去乞討食物，奪回雲山禪師的舊衲衣。這玉帶閱人無數如同驛站，流傳到我這裡也悠然自在。華麗的官服錯落有致還算相稱，乞討給佯狂的老萬回吧。』

（裴休納笏）（黃檗（唐代禪師）的弟子，出自《禪林類聚》第十七卷）石霜（地名，也指石霜楚圓禪師）的諸位禪師。裴相國（裴休，唐朝宰相）來訪。石霜禪師拿起裴休的笏（古代大臣上朝時所執的手板）問：『在天子手中是圭（古代一種玉器），在老僧我手中，你說叫作什麼？』裴休無言以對。石霜禪師於是留下笏。

（舜老民衣）（洞山聰（唐末五代僧人）的法嗣，出自《僧寶傳》）云居舜老夫（云居舜，宋代僧人）住在棲賢寺。郡將（地方長官）貪污，舜老夫不忍心用常住（寺院公有）的物品來結交，鞏固自己的地位。不久有人向郡將進讒言，舜老夫被剝奪了僧衣，於是寄居在太平庵。仁宗皇帝（宋仁宗，1022年-1063年在位(公元1022年-公元1063年)）聽說了他的道行，又賜給他僧服和銀缽盂，讓他再次主持棲賢寺。入院時作偈說：『無端被人進讒言，白白遭受困頓。有半年多的時間做了俗人。今天再次回到三峽寺，有多少讚美，有多少嗔恨。』

（芙蓉束髮）（投子青（宋代僧人）的法嗣，出自《僧寶傳》）和補說：芙蓉道揩禪師（芙蓉道楷，宋代僧人），大觀元年（1107年(公元1107年)），開封尹李孝壽上奏說芙蓉道楷的道行卓絕，堪稱叢林之冠，應該加以褒獎彰顯。於是朝廷賜給他紫伽梨（紫色袈裟），賜號定照禪師（等等）。

【English Translation】 English version: (Su Shi Borrows Chan Master Foyin's Meditation Bed) Su Shi came before Chan Master Foyin. Chan Master Foyin said, 'There is no meditation bed here. What are you doing here, layman?' Su Shi said, 'I'll temporarily borrow Chan Master Foyin's Four Great Elements (earth, water, fire, and wind, the four basic elements that constitute the material world) as a meditation bed.' Chan Master Foyin said, 'This old monk has a question. If you can answer it, layman, please sit. If you can't answer it, you must give me the jade belt from your waist.' Su Shi gladly agreed, saying, 'Please ask.' Chan Master Foyin said, 'Just now you said you would temporarily borrow this old monk's Four Great Elements as a meditation bed. Since this old monk's Four Great Elements are inherently empty, and the Five Skandhas (form, feeling, perception, volition, and consciousness, the five elements that constitute a person) are also illusory and non-existent, where are you going to sit?' Su Shi could not answer, so he left the jade belt. Chan Master Foyin, however, gave him a Yunshan patched robe in return. Su Shi then composed a verse, saying, 'Hundreds of thousands of lamps become one light, all are wonderful Dharma Kings like the Ganges' sands. Therefore, Su Shi dares not be stingy, borrowing your Four Great Elements as a meditation bed. My sickly body can hardly bear the jade belt's binding, my dull roots still fall under the arrow-like sharpness of Zen. I shall go begging for food in the courtesan's quarters, and snatch back the old patched robe of Chan Master Yunshan. This belt has seen countless people like a post station, its transmission to me is also leisurely. The splendid official robes, though mismatched, are still fitting, I'll give it to the mad old Wan Hui.'

(Pei Xiu Presents His Tablet) (A disciple of Huangbo (Tang Dynasty Chan master), from the 17th volume of 'Zen Forest Collection') The Chan masters of Shishuang (place name, also refers to Chan Master Shishuang Chuyuan). Chancellor Pei (Pei Xiu, Tang Dynasty chancellor) came to visit. Chan Master Shishuang picked up Pei Xiu's tablet (a hand tablet held by officials during court in ancient times) and asked, 'In the hands of the Son of Heaven, it is a gui (an ancient jade artifact), in the hands of this old monk, what do you call it?' Pei Xiu was speechless. Chan Master Shishuang then kept the tablet.

(Shun Lao's Commoner's Clothes) (A Dharma heir of Dongshan Cong (a monk from the late Tang and Five Dynasties period), from 'Biographies of Monks') Old Man Yunju Shun (Yunju Shun, a Song Dynasty monk) lived in Qixian Temple. The prefect (local official) was corrupt, and Old Man Shun could not bear to use the monastery's property to curry favor and solidify his position. Soon, someone slandered him to the prefect, and Old Man Shun was stripped of his monastic robes, so he resided in Taiping Hermitage. Emperor Renzong (Emperor Renzong of Song, reigned from 1022-1063 (1022 AD-1063 AD)) heard of his virtuous conduct and bestowed upon him monastic robes and a silver alms bowl, allowing him to preside over Qixian Temple again. Upon entering the temple, he composed a verse, saying, 'For no reason, I was slandered, suffering hardship in vain. For more than half a year, I was a layman. Today, I return to the Three Gorges Temple again, how much praise, how much resentment.'

(Furong Binds His Hair) (A Dharma heir of Touzi Qing (a Song Dynasty monk), from 'Biographies of Monks') Hebu said: Chan Master Furong Daokai (Furong Daokai, a Song Dynasty monk), in the first year of Daguan (1107 AD), the Prefect of Kaifeng, Li Xiaoshou, reported that Furong Daokai's conduct was outstanding, a leader among the monastic community, and should be commended and recognized. Therefore, the court bestowed upon him a purple kasaya (purple robe), with the title Chan Master Dingzhao (etc.).

。后遭罪著縫掖束髮。○楷焚香謝恩罷。上表辭之曰。伏蒙聖慈。特差彰善合祗候譚𧜖賜臣定照禪師號及紫衣牒一道。臣感戴睿恩。已即時焚香升座仰祝聖壽。訖伏念臣行業迂疏道力綿薄。常發誓愿不受利名。堅持此意積有歲年。庶幾如此傳道後來。使人專意佛法。令雖蒙吳恩。若遂忝冒則臣自違素願。何以教人。豈能仰稱陛下所以命臣住持之意。所有前件恩牒不敢祗受。伏聖慈察臣微悃。非敢飾詞特賜俞𠃔。臣沒齒行道。上報天恩。下下聞之以付李孝壽躬往諭朝旌善之意。而楷碓然不回。開封尹具以聞。上怒以付有司。有司知楷忠誠而適犯天威。問曰長老枯悴有疾乎。楷曰平日有疾今實無。又曰言有疾即于免罪譴。楷曰豈敢僥倖而求脫罪譴乎。吏太息于受罰著縫掖編管溜州都成。道俗見者流。

思大吞佛

(北齊惠文弟子會元二)寶誌令人傳語與思大曰。何不下山教化眾生。目視雲漢作甚麼。師曰三世諸佛被我一口吞盡。有何眾生可度。

大士講經

(傳燈廿七)梁武帝請傅大士講金剛經。大士才升座以尺揮案一下便下座。武帝愕然。志公問陛下還會么。帝云不會。志公云大士講經竟。

老盧幡動

(會元七)六祖自傳衣之後。至儀鳳初。屆南海遇印宗法師於法性寺講涅槃經

【現代漢語翻譯】現代漢語譯本：後來，他遭受懲罰，被迫穿著縫合的衣服，束起頭髮（還俗）。○ 釋楷焚香謝恩完畢。他上表辭謝，說：『我蒙受皇上的慈悲，特地派遣彰善合的官員譚𧜖賜予我定照禪師的稱號以及紫衣牒一道。我感激皇上的恩德，已經立刻焚香升座，仰祝皇上聖壽。但我考慮到自己修行粗疏，道力淺薄，常發誓愿不接受利祿名聲。堅持這個意願已經有很多年了，希望以此來教導後人，使人專心於佛法。即使蒙受皇上的恩典，如果冒昧接受，那麼我就違背了自己一貫的願望，又怎麼能教導別人呢？又怎麼能符合陛下讓我主持寺廟的用意呢？所有之前的恩牒都不敢接受。希望皇上體察我微薄的誠意，並非敢於用華麗的辭藻掩飾，特賜準許。我將終身修行，上報天恩。』皇上下令傳達給李孝壽，親自前往宣揚朝廷旌表善行的意思。但是釋楷堅決不改變主意。開封尹將此事詳細稟告皇上。皇上發怒，將此事交給有關部門處理。有關部門知道釋楷忠誠，但確實觸犯了天威，問道：『長老身體枯槁，有疾病嗎？』釋楷說：『平時有疾病，現在確實沒有。』又說：『如果說有疾病，就可以免除罪責。』釋楷說：『我怎麼敢僥倖求脫罪責呢？』官吏嘆息，判處他受罰，穿著縫合的衣服，編管到溜州都成。道俗之人看見他，都流下了眼淚。

思大吞佛

（北齊（550年-577年）惠文的弟子會元二）寶誌讓人傳話給思大說：『為什麼不下山教化眾生？眼睛看著天空做什麼？』思大說：『三世諸佛都被我一口吞盡了，還有什麼眾生可以度？』

大士講經

（傳燈錄第二十七卷）梁武帝請傅大士講《金剛經》。傅大士才登上座位，用尺子敲了一下桌子就下座了。梁武帝愕然。志公問：『陛下會了嗎？』梁武帝說：『不會。』志公說：『大士講經完畢。』

老盧幡動

（會元七）六祖慧能自從傳衣缽之後，到儀鳳初年（唐高宗儀鳳年間，676年），到達南海，在法性寺遇到印宗法師講《涅槃經》。

【English Translation】 English version: Later, he was punished and forced to wear sewn clothes and tie up his hair (disrobing). ○ Shi Kai finished burning incense to thank the emperor. He submitted a memorial to decline, saying: 'I am grateful for the emperor's kindness in specially sending Tan Yun of Zhangshanh to bestow upon me the title of Zen Master Dingzhao and a purple robe certificate. I am grateful for the emperor's grace and have immediately burned incense and ascended the seat to wish the emperor a long life. However, considering that my practice is rough and my spiritual power is weak, I have always vowed not to accept fame and fortune. I have adhered to this intention for many years, hoping to teach future generations in this way, so that people can focus on the Buddha Dharma. Even if I receive the emperor's grace, if I presumptuously accept it, then I will violate my consistent wishes, and how can I teach others? How can I live up to Your Majesty's intention in asking me to preside over the temple? I dare not accept all the previous grace certificates. I hope Your Majesty will understand my humble sincerity, and not dare to use flowery words to cover up, and specially grant permission. I will practice the Way for the rest of my life to repay the grace of Heaven.' The emperor ordered Li Xiaoshou to convey the court's intention to commend good deeds. However, Shi Kai firmly refused to change his mind. The Prefect of Kaifeng reported the matter to the emperor in detail. The emperor was angry and handed the matter over to the relevant departments. The relevant departments knew that Shi Kai was loyal, but he had indeed offended the emperor's majesty, and asked: 'Is the elder withered and ill?' Shi Kai said: 'I usually have illnesses, but I really don't have any now.' They also said: 'If you say you have an illness, you can be exempted from punishment.' Shi Kai said: 'How dare I僥倖 seek to escape punishment?' The officials sighed and sentenced him to punishment, wearing sewn clothes, and being exiled to Ducheng, Liuzhou. Those who saw him, both monks and laypeople, shed tears.

Sida Swallows the Buddhas

(Disciple of Huiwen of Northern Qi (550-577 AD), Huiyuan 2) Baozhi sent someone to tell Sida: 'Why don't you go down the mountain to teach sentient beings? What are you looking at in the sky?' The master said: 'All the Buddhas of the three worlds have been swallowed by me in one gulp. What sentient beings are there to be saved?'

Great Master Preaching

(Transmission of the Lamp, Volume 27) Emperor Wu of Liang invited Great Master Fu to preach the Diamond Sutra. Great Master Fu only ascended the seat, tapped the table with a ruler, and then descended from the seat. Emperor Wu was stunned. Zhi Gong asked: 'Does Your Majesty understand?' Emperor Wu said: 'I don't understand.' Zhi Gong said: 'The Great Master has finished preaching.'

Old Lu's Banner Moves

(Huiyuan 7) After the Sixth Patriarch Huineng transmitted the robe, he arrived in the South Sea in the early years of Yifeng (Yifeng era of Emperor Gaozong of Tang, 676 AD) and met Dharma Master Yinzong lecturing on the Nirvana Sutra at Faxing Temple.

。祖寓止廊廡間。因風揚剎竿幡動。聞二僧對論。一云幡動。一云風動。往復數回曾未契證。祖云可容俗士預高論不。僧曰試為說看。祖云。不是風動。不是幡動。仁者心動。僧于言下大悟。印宗竊聆此語。竦然異之。

僧伽鈴鳴

(會元十一)伽耶舍多初見十七祖僧伽難提時。持一寶鑑趨迎於前。難提問云汝持圓鑒意欲何為。舍多童子乃以偈答曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。父母以其與難提應對有異。遂使之出家。難提受之攜還精舍。他日風撼其殿之銅鈴鐺然發聲。復問曰。鈴鳴乎。風鳴耶。答曰非風非鈴我心鳴爾。

麻谷振錫

(馬祖法嗣　傳燈五)麻谷持錫到章敬。繞禪床三匝。振錫一下卓然而立。敬云是是。麻谷又到南泉。繞禪床三匝。振錫一下卓然而立。泉云不是不是。麻谷云。當時章敬道是。和尚為什麼道不是。泉云。章敬即是。是你不是。此是風力所轉。終成敗壞。

普化搖鈴

(傳燈十)鎮州普化和尚者不知何許人也。師事盤山。密受真訣而佯狂。出言無度。暨盤山順世乃於此地行化。或城中或冢間。振一鐸曰。明頭來明頭打。暗頭來暗頭打。四方八面來旋風打。虛空來連架打。一日臨濟令僧捉住曰。總不恁么來時如何。師拓開云。

【現代漢語翻譯】現代漢語譯本：慧能（六祖慧能，638-713）住在寺院的走廊下。當時風吹動了掛在佛塔上的幡，聽到兩個和尚在爭論。一個說幡在動，一個說風在動，爭論了好幾次都沒有達成一致。慧能說：『我可以作為一個普通人來參與你們的高論嗎？』和尚說：『你說說看。』慧能說：『不是風在動，也不是幡在動，是你們的心在動。』這兩個和尚聽了這話，立刻醒悟。印宗法師私下聽到這些話，非常驚訝。

僧伽鈴鳴

伽耶舍多（Kayasata）最初見到第十七祖僧伽難提（Sanghanandi）時，拿著一面寶鏡走上前去迎接。僧伽難提問：『你拿著圓鏡想要做什麼？』伽耶舍多童子用偈語回答說：『諸佛的大圓鏡，內外沒有瑕疵污垢。兩人一同得見，心眼都相似。』他的父母因為他與僧伽難提的應對不同尋常，就讓他出家。僧伽難提接受了他，帶回精舍。有一天，風吹動殿里的銅鈴鐺發出聲音，僧伽難提又問：『是鈴在鳴，還是風在鳴？』伽耶舍多回答說：『不是風，也不是鈴，是我的心在鳴。』

麻谷振錫

麻谷（Magu Baoche）拿著錫杖來到章敬禪師處，繞著禪床轉了三圈，然後振了一下錫杖，直直地站立。章敬禪師說：『是是。』麻谷又來到南泉禪師處，繞著禪床轉了三圈，然後振了一下錫杖，直直地站立。南泉禪師說：『不是不是。』麻谷說：『當時章敬禪師說是，和尚您為什麼說不是？』南泉禪師說：『章敬禪師說的是對的，是你的理解不對。這是被風力所轉動，終究會敗壞。』

普化搖鈴

鎮州普化和尚，不知道是哪裡人。他師事盤山寶積禪師，秘密地接受了真訣，卻裝作瘋癲，說話沒有節制。等到盤山寶積禪師圓寂后，他就在鎮州一帶行化。有時在城裡，有時在墳地，搖著一個鈴鐺說：『從明處來就從明處打，從暗處來就從暗處打，從四面八方來就用旋風打，從虛空來就連架打。』有一天，臨濟義玄禪師讓僧人抓住普化和尚說：『如果總是不這樣來時，又該如何？』普化和尚推開他們說：

【English Translation】 English version: Huineng (the Sixth Patriarch Huineng, 638-713) was staying in the corridor of the temple. At that time, the wind was blowing the banner hanging on the pagoda, and he heard two monks arguing. One said the banner was moving, and the other said the wind was moving. They argued several times without reaching an agreement. Huineng said, 'May I, as a layman, participate in your high discussion?' The monks said, 'Tell us what you think.' Huineng said, 'It is not the wind that is moving, nor is it the banner that is moving, it is your minds that are moving.' Upon hearing these words, the two monks immediately awakened. Dharma Master Yinzong secretly heard these words and was very surprised.

Sangha Bell Rings

When Kayasata first met the Seventeenth Patriarch Sanghanandi, he held a precious mirror and went forward to greet him. Sanghanandi asked, 'What do you intend to do by holding a round mirror?' The boy Kayasata replied with a verse, 'The great round mirror of all Buddhas, has no flaws or blemishes inside or out. Two people can see it together, their minds and eyes are all alike.' His parents, because his response to Sanghanandi was unusual, allowed him to become a monk. Sanghanandi accepted him and took him back to the monastery. One day, the wind shook the copper bell in the hall, making a sound. Sanghanandi asked again, 'Is it the bell ringing, or the wind ringing?' Kayasata replied, 'It is neither the wind nor the bell, it is my mind ringing.'

Magu Shakes Staff

Magu Baoche, holding his staff, went to Zen Master Zhangjing, circled the Zen bed three times, then shook his staff and stood upright. Zen Master Zhangjing said, 'Yes, yes.' Magu then went to Zen Master Nanquan, circled the Zen bed three times, then shook his staff and stood upright. Zen Master Nanquan said, 'No, no.' Magu said, 'At that time, Zen Master Zhangjing said yes, why do you say no, Master?' Zen Master Nanquan said, 'Zen Master Zhangjing is right, it is your understanding that is wrong. This is being turned by the force of the wind, and will eventually be ruined.'

Puhua Rings Bell

Zen Master Puhua of Zhenzhou, it is not known where he was from. He served Zen Master Panshan Baoji as his teacher, secretly received the true訣(訣 secret teachings), but pretended to be crazy, and spoke without restraint. After Zen Master Panshan Baoji passed away, he practiced in the area of Zhenzhou. Sometimes in the city, sometimes in the cemetery, he shook a bell and said, 'If it comes from the bright side, strike from the bright side, if it comes from the dark side, strike from the dark side, if it comes from all directions, strike with a whirlwind, if it comes from the void, strike with a continuous frame.' One day, Zen Master Linji Yixuan had a monk grab Zen Master Puhua and said, 'If it never comes like this, what should be done?' Zen Master Puhua pushed them away and said:

來日大悲院裡有齋。僧回舉似濟。濟曰我從來疑著這漢。凡見人無高下皆振鐸一聲。時號普化和尚。或將鐸就人耳邊振之。或拊其背。有回顧者即展手曰。乞我一錢。師嘗于阛阓間搖鐸唱云。覓個去處不可得。時道吾遇之。把住問曰。汝擬去甚處。師曰汝從甚麼處。吾無語。師制手便去。

隱山晦跡

(馬祖法嗣　傳燈八)潭州龍山禪師。亦名隱山。洞山價禪師初遊方。與密伯師者偕行。經長沙龍山之下。見溪流菜葉。價回瞻峰巒深透謂密曰箇中必有隱者。乃並溪而進十許里。有老僧臞甚以手加額呼曰。此間無路。汝輩何自而至。價曰無路且置庵主自何而入。曰我不曾雲水。價曰庵主住山幾計時。曰春秋不涉。價曰庵主先住耶。曰不知。價曰為什麼不知。曰我不曾人天來。價曰得何道理便爾住山。曰。我見泥牛斗入海。直至而今無訊息。價即班密之下而拜之問如何是主中賓。曰青山覆白雲。又問如何是主中主。曰長年不出戶。又問主賓相去幾何。曰長江水上波。又問賓主相見有何言說。曰清風拂白月。價再拜求依止。老僧笑云。三間茆屋從來住。一道神光萬境閑。莫作是非來辨我。浮生穿鑿不相關。於是自焚其庵深入層峰。

洞山除名

(曇晟法嗣　傳燈十五)洞山將圓寂謂眾云。吾閑名世

【現代漢語翻譯】現代漢語譯本：後來大悲院裡有僧人做齋飯，僧人回來告訴了濟顛（道濟）。濟顛說：『我向來就懷疑這個傢伙。』凡是見到人，無論地位高低，都搖動鈴鐺發出響聲，當時號稱普化和尚（人名，唐代僧人）。有的人將鈴鐺放在別人耳邊搖動，有的人拍打別人的背。有人回頭看，他就張開手說：『乞討我一文錢。』普化和尚曾經在鬧市中搖著鈴鐺唱道：『覓個去處不可得（找不到一個可以去的地方）。』當時道吾（人名，唐代僧人）遇到了他，抓住他問道：『你打算去哪裡？』普化和尚說：『你從哪裡來？』道吾無話可說。普化和尚擺手就走了。

隱山晦跡

（馬祖（人名，唐代僧人）的弟子，出自《傳燈錄》第八卷）潭州（地名，今湖南長沙）龍山禪師（人名），也叫隱山。洞山價禪師（人名）剛開始遊歷四方時，與密伯師（人名）一同行走。經過長沙（地名）龍山（山名）之下，看到溪流中有菜葉。洞山價回頭看山峰深邃，對密伯說：『這裡面一定有隱居的人。』於是沿著溪流前進十幾里，有一位老僧非常瘦弱，用手放在額頭上呼喊道：『這裡沒有路，你們是從哪裡來的？』洞山價說：『沒有路暫且不說，庵主（對出家人的尊稱）是從哪裡進來的？』老僧說：『我不曾雲水（指四處漂泊）。』洞山價說：『庵主住山多久了？』老僧說：『春秋不涉（不記得歲月）。』洞山價說：『庵主是先住在這裡的嗎？』老僧說：『不知道。』洞山價說：『為什麼不知道？』老僧說：『我不曾從人天（指人間和天上）來。』洞山價說：『得到什麼道理才住在這裡？』老僧說：『我見泥牛斗入海（我看見泥做的牛爭鬥著進入大海），直到如今沒有訊息。』洞山價立刻離開密伯，向老僧拜了拜，問道：『如何是主中賓？』老僧說：『青山覆白雲（青山覆蓋著白雲）。』又問：『如何是主中主？』老僧說：『長年不出戶（常年不出門）。』又問：『主賓相去幾何？』老僧說：『長江水上波（長江水上的波浪）。』又問：『賓主相見有何言說？』老僧說：『清風拂白月（清風吹拂著白月）。』洞山價再次拜謝，請求依止。老僧笑著說：『三間茅屋從來住，一道神光萬境閑。莫作是非來辨我，浮生穿鑿不相關。（三間茅屋一直住在這裡，一道神光照耀著萬境清閑。不要用是非來分辨我，浮生中的穿鑿與我無關。）』於是自己燒燬了茅庵，深入到更深的山峰中。

洞山除名

（曇晟（人名，唐代僧人）的弟子，出自《傳燈錄》第十五卷）洞山（人名）將要圓寂，對眾人說：『我厭惡虛名於世。』

【English Translation】 English version: Later, there was a vegetarian meal offered at the Dabei Temple. A monk returned and told Ji (Daoji). Ji said, 'I have always suspected this fellow.' Whenever he saw someone, regardless of their status, he would shake his bell, and was known as Monk Puhua (a monk in the Tang Dynasty). Some people would shake the bell near others' ears, while others would pat them on the back. If someone looked back, he would open his hand and say, 'Give me a penny.' Monk Puhua once shook his bell in the marketplace and sang, 'Seeking a place to go, but it cannot be found.' At that time, Daowu (a monk in the Tang Dynasty) encountered him, grabbed him, and asked, 'Where do you intend to go?' Monk Puhua said, 'Where do you come from?' Daowu was speechless. Monk Puhua waved his hand and left.

Yinshan's Secluded Traces

(A disciple of Mazu (a monk in the Tang Dynasty), from the eighth volume of 'Transmission of the Lamp') Zen Master Longshan (a monk) of Tanzhou (present-day Changsha, Hunan), also known as Yinshan. When Zen Master Dongshan Jia (a monk) first traveled around, he walked with Mi Bo (a person). Passing under Longshan (mountain name) in Changsha (city name), they saw vegetable leaves in the stream. Dongshan Jia looked back at the deep and secluded peaks and said to Mi Bo, 'There must be a recluse in there.' So they proceeded along the stream for more than ten miles. There was an old monk who was very thin, and he put his hand on his forehead and shouted, 'There is no road here. How did you come here?' Dongshan Jia said, 'Let's put aside the matter of the road for now. How did the abbot (a respectful term for a monk) get in here?' The old monk said, 'I have never wandered around.' Dongshan Jia said, 'How long has the abbot lived in the mountain?' The old monk said, 'I don't remember the years.' Dongshan Jia said, 'Did the abbot live here first?' The old monk said, 'I don't know.' Dongshan Jia said, 'Why don't you know?' The old monk said, 'I have never come from humans or gods.' Dongshan Jia said, 'What principle did you attain to live in the mountain?' The old monk said, 'I saw a mud ox fighting into the sea, and there has been no news until now.' Dongshan Jia immediately left Mi Bo and bowed to the old monk, asking, 'What is the guest within the host?' The old monk said, 'Green mountains cover white clouds.' He asked again, 'What is the host within the host?' The old monk said, 'Never leaving the house for many years.' He asked again, 'How far apart are the host and guest?' The old monk said, 'Waves on the Yangtze River.' He asked again, 'What words are spoken when the guest and host meet?' The old monk said, 'A gentle breeze brushes the white moon.' Dongshan Jia bowed again and asked to rely on him. The old monk smiled and said, 'Three thatched huts have always been my home, a divine light illuminates all realms in leisure. Do not use right and wrong to distinguish me, worldly pursuits are irrelevant.' Then he burned his hut and went deep into the deeper peaks.

Dongshan's Removal of Name

(A disciple of Tansheng (a monk in the Tang Dynasty), from the fifteenth volume of 'Transmission of the Lamp') Dongshan (a monk) was about to pass away and said to the crowd, 'I detest empty names in the world.'

誰為吾除得。眾皆無對。時沙彌出曰。請和尚法號。師曰吾閑名已謝。

盧陵米價

(會元五)青原僧問如何是佛法大意。師云盧陵米作什麼價。

偃溪水聲

(會元七)玄沙因鏡清來參問學人乍入叢林乞師指個入處。沙云還聞偃溪水聲么。清云聞。沙云從者里入。清忽大悟。

大士側坐

雙林傳云。善惠大士受武帝請于重云殿講三惠般若。王公貴人或見大士坐不正。問曰何不正坐。答曰正人無正性。側人無側心。

道者橫行

(德山遠法嗣　會元十五)廬山開先善暹禪師。臨江軍人也。操行清苦。遍游師席。以明悟為志。參德山。見山上堂顧視大眾曰。師子顰呻。像王回顧。師忽有省。入室陳所解。山曰。子作么生會。師回顧曰。後園驢吃草。山然之。后至雪豆。豆與語。喜其超邁。目曰海上橫行暹道者。遂命分座。四方英衲敬異之。

智巖懸囊

(牛頭融法嗣　會元二)牛頭山智巖禪師者。曲河人也。姓華氏。弱冠智勇過人。身長七尺六寸。隋大業中為郎將。常以弓掛漉濾水囊隨行。所至汲用。累從大將往討。頻立戰功。唐武德中年四十。遂乞出家。

惠忠掛鐺

(牛頭智威嗣會元二)惠忠禪師。平生一衲一鐺。常有供僧谷兩廩。三

【現代漢語翻譯】現代漢語譯本誰能替我解除這個疑惑？大家都無法回答。這時，一位沙彌（小和尚）出來說：『請問和尚的法號是什麼？』禪師說：『我早已拋棄了世俗的名字。』青原（地名）的僧人問：『什麼是佛法的大意？』禪師回答：『盧陵（地名）的米是什麼價錢？』玄沙（禪師名）因為鏡清（僧人名）前來參拜，問道：『學人剛入叢林，懇請師父指點一個入門之處。』玄沙說：『你聽到偃溪（地名）的水聲嗎？』鏡清回答：『聽到了。』玄沙說：『從這裡入門。』鏡清忽然大悟。《雙林傳》記載：善惠大士（傅大士，人名）應梁武帝（蕭衍，502-549）的邀請，在重云殿講解三惠般若（佛教智慧）。王公貴人有時看見大士坐姿不正，問道：『為什麼不正坐？』大士回答：『正人沒有固定的正性，側身的人也沒有固定的側心。』廬山開先善暹禪師（生卒年不詳），臨江軍（地名）人。操守清苦，遍訪名師，以開悟為目標。參拜德山（禪師名）時，德山禪師上堂說法，環顧大眾說：『獅子發出呻吟，像王回顧。』善暹禪師忽然有所領悟，入室陳述自己的理解。德山禪師問：『你是怎麼理解的？』善暹禪師回頭說：『後園的驢在吃草。』德山禪師認可了他的理解。後來善暹禪師到了雪豆（寺廟名），雪豆禪師與他交談，很欣賞他的超凡，稱他為『海上橫行暹道者』，於是命他分座講法，四方英俊的僧人都敬佩他的不凡。牛頭山智巖禪師（生卒年不詳），曲河（地名）人，姓華。年輕時智勇過人，身高七尺六寸。隋朝大業年間（605-618）擔任郎將，經常用弓掛著漉水囊（過濾水的布袋）隨身攜帶，每到一處就汲水使用。多次跟隨大將出征，屢立戰功。唐朝武德年間（618-626），年過四十，於是請求出家。惠忠禪師（生卒年不詳），一生只有一件衲衣和一個飯鐺。常有供養僧人的穀子兩倉，三

【English Translation】 English version Who can remove this doubt for me? No one could answer. At that moment, a Shami (novice monk) came out and said, 'Please, what is the Dharma name of the venerable monk?' The Zen master said, 'I have already discarded my worldly name.' A monk from Qingyuan (place name) asked, 'What is the great meaning of the Buddha-dharma?' The Zen master replied, 'What is the price of rice in Luling (place name)?' Xuan Sha (Zen master's name), because Jingqing (monk's name) came to pay respects, asked, 'A student has just entered the Sangha, I beg the master to point out a place of entry.' Xuan Sha said, 'Do you hear the sound of the water in Yanxi (place name)?' Jingqing replied, 'I hear it.' Xuan Sha said, 'Enter from here.' Jingqing suddenly had a great enlightenment. The 'Shuanglin Biography' records: Great Master Shanhui (Fu Dashi, person's name) at the invitation of Emperor Wu of Liang (Xiao Yan, 502-549), lectured on the Three Wisdoms Prajna (Buddhist wisdom) in the Chongyun Hall. Princes, dukes, and nobles sometimes saw the Great Master sitting improperly and asked, 'Why do you not sit properly?' The Great Master replied, 'An upright person has no fixed uprightness, and a person sitting sideways has no fixed sideways mind.' Zen Master Shanxian of Kaixian Temple on Mount Lu (dates unknown), was from Linjiang Army (place name). He was pure and austere in conduct, and traveled extensively to visit teachers, with enlightenment as his goal. When he visited Deshan (Zen master's name), Deshan Zen master ascended the hall to give a Dharma talk, looking around at the assembly and said, 'The lion utters a moan, the elephant king looks back.' Zen Master Shanxian suddenly had some understanding, and entered the room to state his understanding. Deshan Zen master asked, 'How do you understand it?' Zen Master Shanxian turned around and said, 'The donkey in the back garden is eating grass.' Deshan Zen master approved of his understanding. Later, Zen Master Shanxian went to Xuedou (temple name), and the Xuedou Zen master talked with him, admiring his transcendence, and called him 'The Daoist Xian who roams the sea', so he ordered him to share the seat and preach the Dharma, and the heroic monks from all directions admired his extraordinary. Zen Master Zhiyan of Niutou Mountain (dates unknown), was from Quhe (place name), surnamed Hua. In his youth, he was intelligent and brave, and seven feet six inches tall. During the Daye period (605-618) of the Sui Dynasty, he served as a Lang general, often carrying a water-filtering bag (a cloth bag for filtering water) with his bow, and drawing water for use wherever he went. He followed the general on many expeditions and repeatedly made military exploits. During the Wude period (618-626) of the Tang Dynasty, he was over forty years old, so he requested to become a monk. Zen Master Huizhong (dates unknown), had only one kasaya and one rice pot in his life. He often had two granaries of grain to support the monks, three

虎為之守。靈異甚伙。度人亦甚眾。

佛日豆爆

(云居膺法嗣　傳燈二十)佛日禪師參夾山。山問什麼處來。師曰云居來。山曰即今在什麼處。師云在夾山頂上。山曰老僧行年在坎五鬼臨身。師上階禮拜。山問阇梨與什麼人同行。師云木上坐。山曰何不來相看。師雲和尚看他有分。山曰在什麼處。師云在堂中。山相共下堂。師乃取拄杖擲山前曰。莫從天臺得來否。師云非五嶽之所生。山曰莫從須彌山得來否。師云月宮亦不逢。山曰恁么即從人得也。師曰自己尚是冤家從人得堪作什麼。山曰冷灰里有一粒豆爆。喚維那來。明窗下安排著。

典座蟲生

(傳燈十五)石霜諸禪師初造大溈。愿藉名役作勤勞杵臼間甚久。祐見之簸處曰。檀信物不可拋撒。曰不敢。祐俯拾得一粒曰此非拋撒者耶。師擬對之。祐曰勿輕此一粒。百千粒從此粒生。曰即如是此粒從何生乎。祐為大笑。明日昇座曰。大眾。米里有蟲。

惠可了了

(傳燈三)初祖初居少林寺九年。為惠可說法祇教曰。外息諸緣。內心無喘。心如墻壁。可以入道。師種種說心性理道未契。祖祇遮其非。不為說無念心體。師云我已息諸緣。祖曰莫不成斷滅去否。師云不成斷滅。祖云何以驗之去不斷滅。師曰了了常知故言之不可及。

【現代漢語翻譯】現代漢語譯本：老虎為他守護，靈異的事情非常多，度化的人也非常多。

佛日豆爆

（云居膺的法嗣，出自《傳燈錄》第二十卷）佛日禪師參訪夾山。夾山問：『你從哪裡來？』禪師說：『從云居來。』夾山說：『那麼現在在什麼地方？』禪師說：『在夾山頂上。』夾山說：『老僧我今年流年不利，五鬼纏身。』禪師走上臺階禮拜。夾山問：『你和什麼人同行？』禪師說：『木頭上坐著的人。』夾山說：『為什麼不來相看？』禪師說：『和尚您看他有緣分。』夾山說：『他在什麼地方？』禪師說：『在堂中。』夾山與禪師一同下堂。禪師於是拿起拄杖擲在夾山面前說：『莫非是從天臺山得來的？』禪師說：『不是五嶽所生。』夾山說：『莫非是從須彌山得來的？』禪師說：『月宮裡也遇不到。』夾山說：『這麼說就是從人那裡得來的了？』禪師說：『自己尚且是冤家，從人那裡得來又能做什麼？』夾山說：『冷灰里有一粒豆爆開了。』叫維那（寺院中負責維持秩序的僧人）來，在明亮的窗戶下安排這件事。

典座蟲生

（出自《傳燈錄》第十五卷）石霜諸禪師最初到大溈山。願意藉著名義做役工，勤勞地在杵臼間工作了很久。溈山祐（溈山祐，即靈祐禪師）看見他簸米，說：『檀越（施主）的供養之物不可拋撒。』禪師說：『不敢。』靈祐禪師俯身拾起一粒米說：『這難道不是拋撒嗎？』禪師想要回答。靈祐禪師說：『不要輕視這一粒米，成百上千粒米都從此粒米生出。』禪師說：『既然如此，那麼這粒米是從哪裡生出來的呢？』靈祐禪師大笑。第二天升座說法，說：『各位，米里有蟲。』

惠可了了

（出自《傳燈錄》第三卷）初祖（菩提達摩）最初居住在少林寺九年，為惠可說法，只是教導說：『對外停止一切攀緣，內心沒有喘息。心如墻壁，可以入道。』惠可禪師種種地說心性理道，但沒有契合。初祖只是否定他的說法，不為他說無念心體。惠可禪師說：『我已經停止了一切攀緣。』初祖說：『莫非成了斷滅了嗎？』惠可禪師說：『沒有成為斷滅。』初祖說：『用什麼來驗證它沒有成為斷滅？』惠可禪師說：『明明白白常常知道，所以說言語無法表達。』

【English Translation】 English version: Tigers guarded him. Miraculous events were numerous. He saved a great many people.

Fo Ri's (Buddha Sun) Bean Burst

(From the 'Transmission of the Lamp', volume 20, a Dharma heir of Yunju Ying) Chan Master Fo Ri visited Jiashan. Jiashan asked, 'Where do you come from?' The Master said, 'From Yunju.' Jiashan said, 'Then where are you now?' The Master said, 'On the peak of Jiashan.' Jiashan said, 'This old monk is having a bad year, beset by five ghosts.' The Master went up the steps and bowed. Jiashan asked, 'Who are you traveling with?' The Master said, 'The one sitting on the wood.' Jiashan said, 'Why doesn't he come to see me?' The Master said, 'The Abbot has an affinity with him.' Jiashan said, 'Where is he?' The Master said, 'In the hall.' Jiashan and the Master went down the hall together. The Master then took his staff and threw it in front of Jiashan, saying, 'Could it be from Mount Tiantai?' The Master said, 'It is not born of the Five Peaks.' Jiashan said, 'Could it be from Mount Sumeru?' The Master said, 'It is not encountered even in the Moon Palace.' Jiashan said, 'In that case, it was obtained from someone.' The Master said, 'Even oneself is an enemy; what use is it to obtain it from someone?' Jiashan said, 'In the cold ashes, a bean has burst open.' He called the director (Vina, a monk in charge of maintaining order in the monastery) and told him to arrange this matter under the bright window.

The Cook's Insects

(From the 'Transmission of the Lamp', volume 15) Chan Master Shishuang initially went to Dawei Mountain. He willingly borrowed the name to work as a laborer, diligently working at the mortar and pestle for a long time. You (Lingyou, Zen Master Weishan Lingyou) saw him winnowing rice and said, 'The offerings of the donors (Danapati) should not be scattered.' The Master said, 'I dare not.' Lingyou bent down, picked up a grain of rice, and said, 'Is this not scattering?' The Master was about to reply. Lingyou said, 'Do not underestimate this one grain; hundreds and thousands of grains are born from this one grain.' The Master said, 'If that is so, where does this grain come from?' Lingyou laughed loudly. The next day, he ascended the seat and said, 'Everyone, there are insects in the rice.'

Huike Understood

(From the 'Transmission of the Lamp', volume 3) The First Ancestor (Bodhidharma) initially resided at Shaolin Temple for nine years. He taught Huike, saying only, 'Externally, cease all involvements; internally, have no breath. Let the mind be like a wall; then you can enter the Way.' Huike spoke in various ways about the nature of mind, principle, and the Way, but did not attain realization. The First Ancestor only negated his statements and did not explain the mind-essence of no-thought. Huike said, 'I have already ceased all involvements.' The First Ancestor said, 'Could it be that you have fallen into annihilation?' Huike said, 'I have not fallen into annihilation.' The First Ancestor said, 'How do you verify that you have not fallen into annihilation?' Huike said, 'Clearly and constantly knowing, therefore it cannot be expressed in words.'

祖云此是諸佛所傳心體更勿疑也。

瑞巖惺惺

臺州瑞巖彥禪師。一生常坐。喚主人公。復自應諾。乃云惺惺著。向後莫被人欺瞞。後有僧到玄沙舉似。沙云。一等是精靈也甚奇怪。沙復云何不且在彼中。僧云已遷化了。沙云而今喚應否。僧無對。沙云蒼天蒼天。

慈道罐破

文悅盆傾

(大愚守芝嗣僧寶傳下)云峰文悅禪師坐后架架下。東破桶盆自架而墮。忽開悟。頓見芝從前用處。走搭伽梨上𥨊堂。芝迎笑云。維那且喜大事了畢。師再拜汗下。不及吐一詞而去。服勤八年。

官人千眾

惠安單丁

清涼十愿

(華嚴第四之祖)和補曰。清涼國師澄觀。字大休。會稽人。姓夏侯氏。即以十事自勵曰。休不損沙門之表。心不違如來之制。坐不背法界之經。性不染情礙之境。足不履尼寺之塵。脅不觸居士之榻。目不視非義之彩。舌不味過午之肴。手不釋圓明之珠。宿不離衣缽之側(云云)。見六學僧傳。

達磨四行

(傳燈三十)達磨大師略辨大乘入道四行。夫入道多途。要而言之不出二種。一是理入。二是行入。理入者謂藉教悟宗。深信含生同一真性。但為客塵妄想所覆。不能顯了。若也舍妄歸真。凝住壁觀。無自無他。凡聖等一。堅住不移。

【現代漢語翻譯】現代漢語譯本：祖師說，這就是諸佛所傳的心體，不要再懷疑了。

瑞巖惺惺

臺州瑞巖彥禪師，一生常常打坐，呼喚『主人公』（指人的本性），然後自己應答。並說『要清醒啊，以後不要被人欺騙了』。後來有僧人到玄沙處，把這件事告訴了他。玄沙說：『同樣是精靈，真是奇怪。』玄沙又問：『為什麼不還在他那裡呢？』僧人說：『已經遷化（去世）了。』玄沙說：『那麼現在還呼喚應答嗎？』僧人無言以對。玄沙說：『蒼天啊蒼天。』

慈道罐破

文悅盆傾

（大愚守芝禪師傳下）云峰文悅禪師坐在後架下面，一個破舊的木桶從架子上掉下來，忽然開悟，頓時明白了大愚守芝禪師從前所用的方法。他跑著披上袈裟，上到𥨊堂。守芝禪師笑著迎接他說：『維那，可喜可賀，大事已經了結了。』文悅禪師再次拜謝，汗流浹背，一句話也說不出來就離開了。之後服侍了八年。

官人千眾

惠安單丁

清涼十愿

（華嚴宗第四祖）和補說：清涼國師澄觀（738-839），字大休，會稽人，姓夏侯氏。他用十件事來勉勵自己：不損壞沙門（出家人）的儀表，內心不違背如來（佛）的教制，坐時不背對法界的經典，本性不沾染情愛的障礙，腳不踏入尼姑庵的塵土，身體不接觸居士的床榻，眼睛不看不正當的色彩，舌頭不品嚐過午的食物，手不離開圓明的念珠，睡覺不離開衣缽的旁邊（等等）。見《六學僧傳》。

達磨四行

（《傳燈錄》第三十卷）達磨大師簡略地辨析大乘入道的四種修行方法。進入佛道的方法很多，總而言之不出兩種：一是理入，二是行入。理入是指通過學習經教而領悟宗義，深信一切眾生都具有同一真性，只是被客塵妄想所覆蓋，不能顯現出來。如果能夠捨棄虛妄，迴歸真實，凝神靜住，如同面壁觀照，沒有自己也沒有他人，凡夫和聖人平等無二，堅定不移。

【English Translation】 English version: The Patriarch said, 'This is the mind-essence transmitted by all Buddhas; have no further doubt.'

Ruiyan's Constant Awareness

Chan Master Yan of Ruiyan Temple in Taizhou, throughout his life, would often sit in meditation, calling out to his 'main character' (referring to one's true nature), and then answering himself. He would then say, 'Be aware! Don't be deceived by others in the future.' Later, a monk went to Xuansha and told him about this. Xuansha said, 'Being equally spiritual, it is truly strange.' Xuansha then asked, 'Why isn't he still there?' The monk said, 'He has already passed away (died).' Xuansha said, 'Does he still call out and answer now?' The monk had no reply. Xuansha said, 'Oh, heavens! Oh, heavens!'

Cidao's Broken Jar

Wenyue's Overturned Basin

(Transmitted down from Chan Master Shouzhi of Dayu) Chan Master Wenyue of Yunfeng was sitting under the back shelf when an old, broken wooden tub fell from the shelf. He suddenly attained enlightenment, instantly understanding the method that Dayu Shouzhi had used before. He ran, draped his kasaya (monk's robe) over himself, and went up to the hall. Chan Master Shouzhi greeted him with a smile, saying, 'Director, congratulations, the great matter has been completed.' Chan Master Wenyue bowed again and again, sweating profusely, unable to utter a single word before leaving. He then served diligently for eight years.

Officials in Thousands

Huian's Single Ding

Qingliang's Ten Vows

(The Fourth Patriarch of the Huayan School) Hebu said: National Teacher Qingliang Chengguan (738-839), styled Daxiu, was a native of Kuaiji, with the surname Xiahou. He used ten things to encourage himself: not to damage the appearance of a shramana (monk), not to violate the precepts of the Tathagata (Buddha) in his heart, not to sit with his back to the scriptures of the Dharma Realm, not to let his nature be stained by the obstacles of emotions, not to set foot in the dust of nunneries, not to touch the couches of laymen with his body, not to look at improper colors with his eyes, not to taste food after noon with his tongue, not to release the round and bright beads (prayer beads) from his hand, and not to sleep away from his robe and bowl (etc.). See 'Biography of the Six Monastic Scholars'.

Bodhidharma's Four Practices

(From the 30th volume of the 'Transmission of the Lamp') Great Master Bodhidharma briefly distinguishes the four practices for entering the Way of the Mahayana. There are many paths to enter the Way, but to put it simply, there are only two: one is entry through principle, and the other is entry through practice. Entry through principle means to awaken to the essence through studying the teachings, deeply believing that all sentient beings possess the same true nature, but it is covered by the dust of external objects and deluded thoughts, preventing it from being revealed. If one can abandon falsehood and return to truth, concentrating and dwelling in stillness, like wall-gazing, without self or others, with ordinary beings and sages being equal and undifferentiated, remaining steadfast and unmoving.

更不隨於文教。此即與理冥符。無有分別。寂然無為。名之理入。行入者謂四行。其餘諸行悉入此中。何等四耶。一報冤行。二隨緣行。三無所求行。四稱法之行。云何報冤行。謂修道行人若受苦時。當自念言。我從往昔無數劫中。棄本從末流浪諸有。多起冤憎違害無限。今雖無犯。是我宿殃惡業果熟。非天非人所能見知。甘心忍受都無冤訴。經云。逢苦不受。何以故。識達故。此心生時與理相應。體冤進道。故說言報冤行。二隨緣行者。眾生無我並緣業所傳。苦樂齊受皆從緣生。若得勝報榮譽等事。是我過去宿因所感。今方得之緣盡還無。何喜之有。得失從緣。心無增減。真風不動冥順於道。是故說言隨緣行也。三無所求行者。世人長迷。處處貪著。名之為求。智者悟真理將俗反。安心無為形隨運轉。萬有斯空無所愿樂。功德黑暗常相隨逐。三界久居猶如火宅。有身皆苦誰得而安。了達此處。故舍諸有息想無求。經云有求皆苦無求乃樂。判知無求真為道行。故言無所求行也。四稱法行者。性凈之理目之為法。此理眾相斯空。無染無著無此無彼。經云法無眾生離眾生垢故。法無有我離我垢故。智者若能信解此理。應當稱法而行。法體無慳。于身命財行檀舍施。心無吝惜。達解三空不倚不著。但為去垢。稱化眾生而不取

【現代漢語翻譯】現代漢語譯本更不執著於世俗的文教。這便是與真理暗合，沒有分別，寂靜無為，稱之為『理入』。『行入』指的是四種修行方式，其餘的修行都包含在這四種之中。是哪四種呢？一是報冤行，二是隨緣行，三是無所求行，四是稱法行。什麼是報冤行？指的是修行人在遭受痛苦時，應當這樣想：『我從往昔無數劫以來，捨棄根本而追逐枝末，在各種生命形態中流浪，多次產生怨恨，違背傷害了無量眾生。如今雖然沒有犯錯，但這都是我過去所造惡業的果報成熟了，不是天神或人所能預見的。』甘心忍受，沒有絲毫怨恨。經書上說：『遇到苦難而不接受，為什麼呢？因為明瞭通達。』這種心態產生時，就與真理相應，將報冤作為精進修道的助緣，所以說這是報冤行。什麼是隨緣行？眾生沒有獨立的自我，都是由因緣和業力所推動。苦和樂都平等地接受，都由因緣而生。如果得到好的回報，榮譽等事，這是我過去所種善因的結果，如今才能得到，因緣散盡就會消失，有什麼值得高興的呢？得失都隨因緣而定，內心沒有增加或減少。真風不動，暗中順應于道，所以說這是隨緣行。什麼是無所求行？世人長久地迷惑，處處貪婪執著，這叫做『求』。有智慧的人覺悟真理，將世俗的觀念反轉過來，安心於無為，形體隨著外境運轉。萬事萬物都是空性的，沒有什麼值得願望和喜樂的。功德和黑暗總是相互伴隨。三界長久居住，猶如火宅一般，有身體就有痛苦，誰能得到安寧呢？』明瞭通達這個道理，所以捨棄各種執著，停止妄想，沒有所求。經書上說：『有所求就有痛苦，無所求才是快樂。』判定無所求才是真正的修行，所以說這是無所求行。什麼是稱法行？清凈的自性真理，稱之為『法』。這個『法』的各種表象都是空性的，沒有污染，沒有執著，沒有彼此的分別。經書上說：『法中沒有眾生，因為遠離了眾生的垢染；法中沒有我，因為遠離了我的垢染。』有智慧的人如果能夠相信和理解這個道理，就應當順應『法』而行。『法』的本體沒有慳吝，對於身命和財物，施行佈施，內心沒有吝惜。通達理解三空（人空、法空、空空）的道理，不依賴，不執著，只是爲了去除垢染，順應『法』來教化眾生，而不求回報。

【English Translation】 English version Furthermore, not clinging to worldly teachings. This is to be in silent accord with the Truth, without distinctions, serene and inactive, and is called 『Entrance by Principle』. 『Entrance by Practice』 refers to four practices, and all other practices are included within these four. What are the four? First, the practice of requiting grievances; second, the practice of adapting to conditions; third, the practice of seeking nothing; fourth, the practice of acting in accordance with the Dharma (Law). What is the practice of requiting grievances? It means that when a cultivator of the Way experiences suffering, they should reflect thus: 『From countless kalpas (aeons) in the past, I have abandoned the root and pursued the branches, wandering through various realms of existence, generating much resentment and inflicting limitless harm. Although I am not at fault now, this is the ripening of the evil karma (action) from my past lives, which cannot be foreseen by gods or humans.』 They should willingly endure and accept it without any complaint. The sutra (Buddhist scripture) says: 『Encountering suffering without accepting it, why? Because of understanding and penetration.』 When this mind arises, it is in accordance with the Principle, transforming grievances into the path of progress. Therefore, it is said to be the practice of requiting grievances. What is the practice of adapting to conditions? Sentient beings are without a self and are driven by conditions and karma. Suffering and joy are equally received, all arising from conditions. If one receives favorable rewards, honors, and such things, it is the result of good causes planted in the past, which are now being realized. When the conditions are exhausted, they will disappear. What is there to be happy about? Gain and loss depend on conditions, and the mind neither increases nor decreases. The true wind does not stir, silently conforming to the Way. Therefore, it is said to be the practice of adapting to conditions. What is the practice of seeking nothing? Worldly people are long deluded, clinging and grasping everywhere, which is called 『seeking』. Wise people awaken to the Truth and reverse worldly views, settling their minds in non-action, while their bodies follow the course of events. All things are empty, and there is nothing to desire or delight in. Merit and darkness constantly accompany each other. Dwelling in the Three Realms (desire realm, form realm, formless realm) for a long time is like living in a burning house. Having a body is suffering; who can find peace? Understanding this, one abandons all attachments, ceases妄想(wang xiang - delusional thoughts), and seeks nothing. The sutra says: 『Seeking brings suffering; non-seeking brings joy.』 Judging that non-seeking is the true practice of the Way, it is said to be the practice of seeking nothing. What is the practice of acting in accordance with the Dharma? The pure nature of reality is called the 『Dharma』. The various appearances of this 『Dharma』 are all empty, without defilement, without attachment, without this or that. The sutra says: 『In the Dharma, there are no sentient beings, because it is free from the defilements of sentient beings; in the Dharma, there is no self, because it is free from the defilements of self.』 If wise people can believe and understand this principle, they should act in accordance with the Dharma. The essence of the Dharma is without stinginess. With regard to body, life, and wealth, one should practice giving and generosity, without any reluctance in the mind. Understanding the principle of the three emptinesses (emptiness of self, emptiness of phenomena, emptiness of emptiness), one does not rely on or cling to anything, but only seeks to remove defilements, transforming sentient beings in accordance with the Dharma, without seeking any reward.

相。此為自行復能利他。亦能莊嚴菩提之道。檀施既爾餘五亦然。為除妄想修行六度而無所行。是為稱法行。

長髭功德

(傳燈十四)長髫曠禪師初參石頭。頭問甚麼處來。曰大庾嶺頭來。曰嶺頭一鋪功德成就也未。曰成就了只欠點眼。曰莫點眼否。曰便請。石頭垂下一足。師便禮拜。曰見什麼道理禮拜。曰如紅爐一點雪。

黃梅佛性

(傳燈十三)五祖大滿禪師因有一居士姓盧名惠能。自蘄州來參。師云汝自何來。曰嶺南。師曰欲須何事。曰唯求作佛。師云。嶺南人無佛性。若為得佛。曰。人有南北。佛性豈然。師知是異人。乃呵曰著槽廠去。能禮足而退。便入于杵臼之間服勞。

善財採藥

(會元二)文殊令善財採藥云。是藥采將來。善財拈起一枝草度與文殊。文殊接得示眾云。此藥亦能殺人亦能活人。

大慈識病

(百丈法嗣　會元四)杭州大慈寰中禪師。示眾云。山僧不解答話。只是識病。時有僧出。師便歸方丈。

馬祖展足

(傳燈八)鄧隱峰一日推車次。馬祖展腳在路上坐。峰云請師收足。祖云已展不縮。峰云已進不退。乃推車碾損祖腳。祖歸法堂執斧子云。適來碾損老僧腳底出來。峰便出於祖前引頸。祖乃置斧。

大覺引頸

【現代漢語翻譯】相（xiāng）：這是自行修行又能利益他人，也能莊嚴菩提之道。佈施是這樣，其餘五度（持戒、忍辱、精進、禪定、智慧）也是如此。爲了去除妄想而修行六度，但心中卻不執著于任何行為，這就是符合佛法的修行。

長髭功德

（《傳燈錄》卷十四）長髫曠禪師最初參拜石頭希遷禪師。石頭問：『你從哪裡來？』答：『從大庾嶺頭來。』石頭說：『嶺頭的功德完成了沒有？』答：『完成了，只欠點眼。』石頭說：『要點眼嗎？』答：『請便。』石頭垂下一隻腳，禪師便禮拜。石頭問：『見到什麼道理而禮拜？』答：『如紅爐一點雪。』

黃梅佛性

（《傳燈錄》卷十三）五祖弘忍禪師因為有一位居士，姓盧名惠能（lú huì néng），從蘄州來參拜。五祖問：『你從哪裡來？』答：『嶺南。』五祖說：『想要求什麼事？』答：『只求作佛。』五祖說：『嶺南人沒有佛性，怎麼能成佛？』惠能答：『人有南北之分，佛性難道也有南北之分嗎？』五祖知道他是異人，就呵斥說：『到槽廠去！』惠能禮拜後退下，便到舂米的杵臼之間服勞。

善財採藥

（《禪宗頌古聯珠通集》卷二）文殊菩薩讓善財童子採藥，說：『是藥就採來。』善財童子拈起一枝草遞給文殊菩薩。文殊菩薩接過，向大眾展示說：『此藥既能殺人，也能活人。』

大慈識病

（百丈懷海法嗣，《禪宗頌古聯珠通集》卷四）杭州大慈寰中禪師，向大眾開示說：『山僧我不解答話，只是識病。』當時有一位僧人站出來，禪師便回方丈了。

馬祖展足

（《傳燈錄》卷八）鄧隱峰有一天推車的時候，馬祖道一禪師伸出腳在路上坐著。鄧隱峰說：『請師父收回腳。』馬祖說：『已展出，不收縮。』鄧隱峰說：『已前進，不後退。』於是推車碾傷了馬祖的腳。馬祖回到法堂，拿著斧子說：『剛才碾傷老僧腳底的人出來！』鄧隱峰便走到馬祖面前引頸就戮。馬祖於是放下斧子。

大覺引頸

【English Translation】相 (xiāng, characteristics/marks): This is to cultivate oneself and benefit others, and also to adorn the path to Bodhi. Giving is like this, and so are the other five pāramitās (morality, patience, diligence, meditation, wisdom). To eliminate delusion and cultivate the six pāramitās without being attached to any action is to act in accordance with the Dharma.

The Merit of Long Whiskers

(From Transmission of the Lamp, XIV) Chan Master Changtiao Kuang first visited Stone (Shitou Xiqian). Stone asked, 'Where do you come from?' He replied, 'From the top of Dayu Ridge.' Stone said, 'Has the merit at the top of the ridge been accomplished?' He replied, 'It has been accomplished, only lacking the dotting of the eyes.' Stone said, 'Do you want the eyes dotted?' He replied, 'Please do so.' Stone lowered one foot, and the Master bowed. Stone asked, 'What principle did you see that made you bow?' He replied, 'Like a snowflake in a red furnace.'

The Buddha-Nature of Huangmei

(From Transmission of the Lamp, XIII) Chan Master Daman of the Fifth Patriarch (Hongren) had a layman named Lu Huineng (lú huì néng) from Qizhou come to visit. The Fifth Patriarch asked, 'Where do you come from?' He replied, 'Lingnan.' The Fifth Patriarch said, 'What do you seek?' He replied, 'I only seek to become a Buddha.' The Fifth Patriarch said, 'People from Lingnan have no Buddha-nature; how can you become a Buddha?' Huineng replied, 'People have north and south, but does Buddha-nature also have north and south?' The Fifth Patriarch knew he was an extraordinary person and scolded him, saying, 'Go to the threshing floor!' Huineng bowed and withdrew, then went to work at the mortar and pestle.

Sudhana Gathering Herbs

(From Comprehensive Record of the Patriarchal Hall, II) Manjushri Bodhisattva told Sudhana to gather herbs, saying, 'Gather the herbs that are medicine.' Sudhana picked up a blade of grass and handed it to Manjushri. Manjushri received it and showed it to the assembly, saying, 'This herb can both kill and save people.'

Great Compassion Recognizing Illness

(Successor of Baizhang Huaihai, Comprehensive Record of the Patriarchal Hall, IV) Chan Master Huanzhong of Great Compassion Monastery in Hangzhou addressed the assembly, saying, 'This mountain monk does not answer questions, but only recognizes illness.' At that time, a monk came forward, and the Master returned to his room.

Mazu Extending His Foot

(From Transmission of the Lamp, VIII) One day, Deng Yin-feng was pushing a cart when Chan Master Mazu Daoyi stretched out his foot and sat on the road. Deng Yin-feng said, 'Please, Master, retract your foot.' Mazu said, 'It has been extended and will not be retracted.' Deng Yin-feng said, 'It has advanced and will not retreat.' Thereupon, he pushed the cart and crushed Mazu's foot. Mazu returned to the Dharma hall, holding an axe, and said, 'Whoever crushed this old monk's foot just now, come out!' Deng Yin-feng then came before Mazu and offered his neck. Mazu then put down the axe.

Dajue Offering His Neck

(禪林類聚十七)和補曰。魏府大覺禪師。僧問學人仗鏌鎁劍擬取師頭時如何。師便引頸。僧云斬。便打。

露祐踢瓶

(會元九)百丈海禪師因司馬頭陀自湖南來謂丈曰。頃在湖南尋得一山。名大溈。是一千五百人善知識所居之處。丈曰老僧住得否。陀曰非和尚所居。丈曰何也。陀曰。和尚是骨人。彼是肉山。居徒不盈千。丈曰吾眾中莫有人住得否。陀曰待歷觀之。時華林覺為第一座。丈令侍者請至。問曰此人如何。陀請謦欬一聲行數步。陀曰不可。丈又令喚靈祐禪師。師時為典座。陀一見乃曰。此正是溈山主人也。丈是夜召師入室囑曰。吾化緣在此。溈山勝境汝當居之。嗣續吾宗廣度後學。而華林聞之曰。某甲恭居上首。典座何得住持。丈曰。若能對眾下得一語出格。當與住持。即指凈瓶問曰。不得喚作凈瓶。汝喚作什麼。林曰不可喚作木揬也。丈乃問師。師踢倒凈瓶便出去。丈笑曰。第一座輸卻山子也。師遂往焉。是山峭絕夐無人煙。猿猱為伍橡栗充食。經於五七載。絕無來者。師自念言。我本住持為利益於人。既絕往還自善何濟。即舍庵而欲他往。行至山口見蛇虎狼豹交橫在路。師云。汝等諸獸不用攔吾行路。吾若於此山有緣。汝等各自散去。吾若無緣。汝等不用動。吾從路過一任吃。言

【現代漢語翻譯】現代漢語譯本（禪林類聚十七）和補說，魏府大覺禪師，有僧人問：『學人拿著鏌鎁劍（古代名劍）想要取老師的頭，該怎麼辦？』禪師便伸出脖子。僧人說：『斬！』禪師便打了他。

露祐踢瓶

（會元九）百丈海禪師因為司馬頭陀從湖南來，對百丈禪師說：『最近在湖南找到一座山，名叫大溈山（山名），是一千五百位善知識（精通佛法、可以引導他人向善的人）應該居住的地方。』百丈禪師問：『老僧我能住在那兒嗎？』司馬頭陀說：『不是和尚您應該居住的地方。』百丈禪師問：『為什麼呢？』司馬頭陀說：『和尚您是骨人，那裡是肉山，居住的徒弟不會超過一千人。』百丈禪師問：『我的弟子中難道沒有人能住在那兒嗎？』司馬頭陀說：『等我考察一下。』當時華林覺是第一座（寺院中的首座）。百丈禪師讓侍者請他來，問道：『這個人怎麼樣？』司馬頭陀請華林覺清清嗓子，走了幾步。司馬頭陀說：『不行。』百丈禪師又叫來靈祐禪師。靈祐禪師當時是典座（負責寺院伙食的人）。司馬頭陀一見到靈祐禪師就說：『這正是溈山的主人啊！』百丈禪師當晚召靈祐禪師入室，囑咐說：『我的教化因緣就在這裡了，溈山勝境應該由你來居住。繼承我的宗派，廣度後來的學人。』華林覺聽了這件事後說：『我恭敬地位居首座，典座怎麼能住持呢？』百丈禪師說：『如果能當著大家的面說出一句出格的話，就讓你來住持。』隨即指著凈瓶（佛教用具）問道：『不能叫它凈瓶，你叫它什麼？』華林覺說：『不能叫它木揬（塞子的意思）。』百丈禪師於是問靈祐禪師。靈祐禪師一腳踢倒凈瓶就出去了。百丈禪師笑著說：『第一座輸掉了山啊！』靈祐禪師於是前往溈山。那座山峭拔險峻，渺無人煙，與猿猴為伴，以橡栗為食。經過五七年，沒有人來。靈祐禪師心想：『我本來住持是爲了利益他人，既然沒有人來往，自己修善有什麼用呢？』於是捨棄茅庵想要離開。走到山口，看見蛇虎狼豹橫在路上。靈祐禪師說：『你們這些野獸不用攔我的路。我如果與這座山有緣，你們就各自散去。我如果無緣，你們就不用動，我從路上走過任憑你們吃。』說完

【English Translation】 English version (Zen Forest Collection 17) Hebu said, Zen Master Dajue of Weifu. A monk asked, 'What if a student wields the Moyeh Sword (a famous ancient sword) to take the master's head?' The master then stretched out his neck. The monk said, 'Chop!' Then he hit him.

Lu You Kicks the Bottle

(Hui Yuan 9) Zen Master Baizhang Hai, because Sima Toutuo came from Hunan, said to Baizhang, 'Recently in Hunan I found a mountain called Mount Dawei (mountain name), a place where fifteen hundred good teachers (those proficient in Buddhism who can guide others to goodness) should reside.' Zen Master Baizhang asked, 'Can this old monk live there?' Sima Toutuo said, 'It is not a place where the monk should reside.' Zen Master Baizhang asked, 'Why?' Sima Toutuo said, 'You, monk, are a bone person, and that is a mountain of flesh, and the residing disciples will not exceed a thousand.' Zen Master Baizhang asked, 'Among my disciples, is there no one who can live there?' Sima Toutuo said, 'Wait for me to examine them.' At that time, Hualin Jue was the first seat (the head seat in the temple). Zen Master Baizhang asked the attendant to invite him and asked, 'How is this person?' Sima Toutuo asked Hualin Jue to clear his throat and take a few steps. Sima Toutuo said, 'No good.' Zen Master Baizhang then summoned Zen Master Lingyou. Zen Master Lingyou was then the Dianzuo (the person in charge of the temple's food). As soon as Sima Toutuo saw Zen Master Lingyou, he said, 'This is indeed the master of Mount Wei!' That night, Zen Master Baizhang summoned Zen Master Lingyou into the room and instructed him, 'My karmic connection is here, and you should reside in the scenic Mount Wei. Inherit my sect and widely liberate later learners.' After hearing this, Hualin Jue said, 'I respectfully hold the first seat, how can the Dianzuo be the abbot?' Zen Master Baizhang said, 'If you can say something extraordinary in front of everyone, I will let you be the abbot.' Then he pointed to the clean bottle (Buddhist utensil) and asked, 'You can't call it a clean bottle, what do you call it?' Hualin Jue said, 'You can't call it a wooden stopper (meaning stopper).' Zen Master Baizhang then asked Zen Master Lingyou. Zen Master Lingyou kicked over the clean bottle and went out. Zen Master Baizhang laughed and said, 'The first seat lost the mountain!' Zen Master Lingyou then went to Mount Wei. That mountain was steep and uninhabited, accompanied by apes and monkeys, and fed on acorns and chestnuts. After five or seven years, no one came. Zen Master Lingyou thought to himself, 'I was originally the abbot to benefit others, but since no one comes and goes, what is the use of cultivating goodness myself?' So he abandoned the thatched hut and wanted to leave. When he reached the mountain pass, he saw snakes, tigers, wolves, and leopards lying across the road. Zen Master Lingyou said, 'You beasts don't need to block my way. If I have a connection with this mountain, you will each disperse. If I have no connection, you don't need to move, and I will pass by and let you eat me.' After saying that

訖蟲虎四散去。師乃回庵。未及一載。安上座(即懶安也)同數僧從百丈來輔佐于師。安曰。某與和尚作典座。待僧及五百人。不論時節即不造粥。便放某甲下。自後山下居民稍稍知之。率眾共營梵字。連師李景讓奏號同慶寺。相國裴公休嘗咨玄奧。繇是天下禪學輻輳焉。

寂子撲鏡

(仰山名惠寂。傳燈十一)仰山因溈山送一面鏡來。接得上堂云。且道是溈山鏡仰山鏡。若道是溈山。又在仰山手裡。若道是仰山底。又是溈山送來。道得即不打破。道不得即打破。三問。眾無對。遂撲破。

悟本钁頭

(曇晟之法嗣　會元十三)洞山與密師佰鋤茶園。師擲下钁頭曰我今日一點氣力也無。密曰若無氣力爭解恁么道。師曰汝將謂有氣力底是。

烏臼杓柄

(馬祖法嗣　會元三)烏臼和尚問僧近離甚處。曰定州。師云定州悟道何似這裡。曰不別。師云若不別更轉彼中去。便打。僧曰。棒頭有眼。不得草草打人。師云今日打著一個也。打三下。僧便出去。師云。屈棒元來有人吃在。曰爭奈杓柄在和尚手裡。師云。汝若要。山僧回與汝。僧近前。奪棒打師三下。師曰屈棒屈棒。曰有人吃在。師曰草草打著個漢。僧禮拜。師云卻與么去也。僧大笑而出。師曰消得恁么。

良禪破關

【現代漢語翻譯】現代漢語譯本：訖蟲虎四散離去。禪師於是回到庵中。不到一年，安上座（即懶安）帶領幾位僧人從百丈禪師處來輔佐禪師。安上座說：『我願意和和尚一起擔任典座（寺院中負責煮飯的僧人），等到僧人達到五百人時，無論什麼時節，只要不煮粥，就請放我離開。』自此以後，山下的居民漸漸知道了這件事，共同出資建造寺廟。李景讓上奏朝廷，賜號同慶寺。相國裴休曾向禪師請教玄奧的佛法，因此天下的禪學人士都聚集到這裡。仰山慧寂禪師摔鏡子（仰山，名惠寂，出自《傳燈錄》第十一卷）仰山慧寂禪師因為溈山禪師送來一面鏡子，接過來後上堂說法時說：『你們說這是溈山禪師的鏡子還是仰山禪師的鏡子？如果說是溈山禪師的，又在仰山禪師手裡。如果說是仰山禪師的，又是溈山禪師送來的。說得對就不打破，說不對就打破。』問了三次，眾人都無法回答。於是仰山禪師就把鏡子摔破了。悟本禪師的鋤頭（曇晟的法嗣，出自《會元》第十三卷）洞山禪師與密師佰一起在茶園裡鋤草。悟本禪師放下鋤頭說：『我今天一點力氣也沒有了。』密師佰說：『如果沒有力氣，怎麼會這麼說呢？』悟本禪師說：『你以為有氣力的是什麼？』烏臼禪師的勺柄（馬祖的法嗣，出自《會元》第三卷）烏臼和尚問一位僧人最近從哪裡來。僧人回答說：『定州。』烏臼和尚說：『定州悟道的情況和這裡比怎麼樣？』僧人說：『沒有區別。』烏臼和尚說：『如果沒有區別，你還是回定州去吧。』說完就打他。僧人說：『棒頭有眼，不要隨便打人。』烏臼和尚說：『今天就打著一個了。』打了三下。僧人就出去了。烏臼和尚說：『原來有人會吃這頓打。』僧人說：『可是勺柄在和尚手裡。』烏臼和尚說：『你如果想要，我就還給你。』僧人走上前，奪過棒子打了烏臼和尚三下。烏臼和尚說：『屈棒屈棒。』僧人說：『有人會吃這頓打。』烏臼和尚說：『隨便打著個人。』僧人禮拜。烏臼和尚說：『就這樣走了嗎？』僧人大笑而出。烏臼和尚說：『能承受得了嗎？』良禪師破關

【English Translation】 English version: The insects and tigers scattered and left. The master then returned to the hermitage. Before a year had passed, Senior An (namely Lan An) came from Baizhang Monastery with several monks to assist the master. Senior An said, 'I am willing to serve as the cook (the monk in charge of cooking in the monastery) with the Abbot. When the number of monks reaches five hundred, regardless of the season, if I don't cook porridge, please let me leave.' From then on, the residents at the foot of the mountain gradually learned about this and jointly funded the construction of the temple. Li Jingrang reported to the court, and the temple was granted the name Tongqing Temple. Chancellor Pei Xiu once consulted the master on profound Buddhist principles, and as a result, Chan scholars from all over the world gathered here. Zen Master Huiji of Yangshan Smashes the Mirror (Yangshan, named Huiji, from the eleventh volume of 'Transmission of the Lamp') Zen Master Huiji of Yangshan, because Zen Master Weishan sent a mirror, received it and said during the Dharma talk: 'Tell me, is this Zen Master Weishan's mirror or Zen Master Yangshan's mirror? If it is said to be Zen Master Weishan's, it is in Zen Master Yangshan's hands. If it is said to be Zen Master Yangshan's, it was sent by Zen Master Weishan. If you can answer correctly, I won't break it; if you can't answer correctly, I will break it.' He asked three times, but no one could answer. So Zen Master Yangshan smashed the mirror. Zen Master Wuben's Hoe (Successor of Tancheng, from the thirteenth volume of 'Huiyuan') Zen Master Dongshan and Master Mi Bai were hoeing in the tea garden. Zen Master Wuben put down the hoe and said, 'I have no strength at all today.' Master Mi Bai said, 'If you have no strength, how can you say that?' Zen Master Wuben said, 'What do you think it is to have strength?' Zen Master Wujiu's Ladle Handle (Successor of Mazu, from the third volume of 'Huiyuan') Abbot Wujiu asked a monk where he had come from recently. The monk replied, 'Dingzhou.' Abbot Wujiu said, 'How is the enlightenment in Dingzhou compared to here?' The monk said, 'No different.' Abbot Wujiu said, 'If there is no difference, you should go back to Dingzhou.' Then he hit him. The monk said, 'The stick has eyes; don't hit people casually.' Abbot Wujiu said, 'Today I hit one.' He hit him three times. The monk then left. Abbot Wujiu said, 'So someone will take this beating.' The monk said, 'But the ladle handle is in the Abbot's hands.' Abbot Wujiu said, 'If you want it, I will return it to you.' The monk stepped forward, snatched the stick, and hit Abbot Wujiu three times. Abbot Wujiu said, 'Bent stick, bent stick.' The monk said, 'Someone will take this beating.' Abbot Wujiu said, 'Casually hitting someone.' The monk bowed. Abbot Wujiu said, 'So you're leaving like that?' The monk laughed loudly and left. Abbot Wujiu said, 'Can you bear it?' Zen Master Liang Breaks Through the Barrier

(傳燈十七)良禪客問欽山一鏃破三關時如何。山曰放出關中主看。良云恁么則知過必改。山云更待何時。良云好箭放著所在。便出。山云且來阇梨。良回首。山把住云。一鏃破三關即且止。試與欽山發箭看。良擬議。山打七棒云。且聽這漢疑三十年。

女子出定

(會元一)諸佛要集經。文殊尸利欲見佛集。不能得到。諸佛各還本處。文殊尸利到諸佛集處。有一女人近彼佛坐。入三昧。文殊尸利入禮佛足已。白佛言。云何此女人得近佛坐而我不得。佛告文殊尸梨。汝覺此女人令從三昧起。汝自問之。文殊尸梨即彈指覺之而不可覺。以大聲喚亦不可覺。投手牽亦不可覺。又以禪足動三千大千世界猶亦不覺。文殊尸利白佛言。我不令覺。是時佛放大光明照下方世界。是中有一菩薩名棄諸蓋。即時從下方來到佛所。頭面禮足一面而立。佛告棄諸蓋菩薩。汝覺此女人。即時彈指。此女從三昧起。文殊尸利白佛。以何因緣我動三千大千世界不能令此女起。棄諸蓋菩薩一彈指便從三昧起。佛告文殊尸利。汝因此女初發阿耨多羅三藐三菩提。是女人因棄諸蓋菩薩發阿耨多羅三藐三菩提。以是故汝不能令覺。頌家謂綱明菩薩。乃傳燈錄所載。未詳按何經論。撿藏乘不見所出。(祖庭事苑文名也)

曇照叫苦

【現代漢語翻譯】現代漢語譯本： (傳燈錄十七)良禪客問欽山禪師：『一箭射穿三道關口時，會是怎樣？』欽山禪師說：『放出關中的主人來看看。』良禪客說：『這樣說來，就知道有過錯必定改正。』欽山禪師說：『更要等到什麼時候？』良禪客說：『好箭射中它該在的地方。』說完便離開了。欽山禪師說：『且慢，阇梨（梵語，意為親教師或規範師）。』良禪客回頭。欽山禪師抓住他說：『一箭射穿三道關口這件事暫且放下，試著向欽山禪師我射一箭看看。』良禪客猶豫不決。欽山禪師打了他七棒，說：『且聽這人疑惑三十年。』女子出定 (會元一)諸佛想要聚集經法。文殊尸利（梵語，意為妙吉祥）想要去見佛陀的集會，卻不能到達。諸佛各自回到原來的地方。文殊尸利到達諸佛集會的地方，有一個女子靠近佛陀坐著，進入三昧（梵語，意為禪定）。文殊尸利進入后，禮拜佛足，然後稟告佛陀說：『為什麼這個女人能夠靠近佛陀坐著，而我卻不能？』佛陀告訴文殊尸利：『你叫醒這個女人，讓她從三昧中起來，你自己問她。』文殊尸利隨即彈指想要叫醒她，卻不能叫醒。用大聲呼喚也不能叫醒。用手去拉她也不能叫醒。又用禪定的力量震動三千大千世界，仍然不能叫醒。文殊尸利稟告佛陀說：『我不能叫醒她。』這時，佛陀放出大光明，照耀下方的世界。在下方世界中有一位菩薩，名叫棄諸蓋（梵語，意為去除一切障礙），立刻從下方來到佛陀的處所，頭面禮拜佛足，在一旁站立。佛陀告訴棄諸蓋菩薩：『你叫醒這個女人。』棄諸蓋菩薩立刻彈指，這個女子就從三昧中醒來。文殊尸利問佛陀：『因為什麼緣故，我震動三千大千世界都不能讓這個女子醒來，而棄諸蓋菩薩一彈指她就從三昧中醒來？』佛陀告訴文殊尸利：『你因為這個女子最初發起了阿耨多羅三藐三菩提（梵語，意為無上正等正覺）之心，而這個女人是因為棄諸蓋菩薩才發起了阿耨多羅三藐三菩提之心。因此你不能叫醒她。』頌家稱棄諸蓋菩薩為綱明菩薩，這是傳燈錄所記載的。但不知道是根據哪部經論。檢查藏經，沒有發現出處。(祖庭事苑是文名) 曇照叫苦

【English Translation】 English version: (Transmission of the Lamp, 17) Zen Master Liang asked Zen Master Qinshan: 'What is it like when one arrow pierces through three barriers?' Zen Master Qinshan said: 'Release the master within the barriers and see.' Zen Master Liang said: 'In that case, one knows that mistakes must be corrected.' Zen Master Qinshan said: 'When else should one wait?' Zen Master Liang said: 'A good arrow hits its mark.' Then he left. Zen Master Qinshan said: 'Wait, Ajari (Sanskrit, meaning preceptor or disciplinarian).' Zen Master Liang turned his head. Zen Master Qinshan grabbed him and said: 'Putting aside the matter of piercing three barriers with one arrow, try shooting an arrow at me, Zen Master Qinshan.' Zen Master Liang hesitated. Zen Master Qinshan struck him seven times and said: 'Listen to this man's doubts for thirty years.' A Woman Emerging from Samadhi (Comprehensive Record, 1) The Buddhas wanted to gather the sutras. Manjushri (Sanskrit, meaning Wondrous Auspiciousness) wanted to see the Buddha's gathering but could not reach it. The Buddhas each returned to their original places. Manjushri arrived at the place where the Buddhas had gathered. There was a woman sitting near the Buddha, in samadhi (Sanskrit, meaning meditative absorption). Manjushri entered, prostrated himself at the Buddha's feet, and then reported to the Buddha, saying: 'Why is this woman able to sit near the Buddha, while I am not?' The Buddha told Manjushri: 'Awaken this woman, let her arise from samadhi, and ask her yourself.' Manjushri immediately snapped his fingers to awaken her, but could not. He shouted loudly, but still could not awaken her. He tried to pull her hand, but still could not awaken her. He even shook the three thousand great thousand worlds with his meditative power, but still could not awaken her. Manjushri reported to the Buddha: 'I cannot awaken her.' At that time, the Buddha emitted great light, illuminating the world below. In that world below, there was a Bodhisattva named Kshaya-varana-vishkambhin (Sanskrit, meaning Dispeller of All Obstructions), who immediately came from below to the Buddha's place, prostrated himself at the Buddha's feet, and stood to one side. The Buddha told Kshaya-varana-vishkambhin Bodhisattva: 'Awaken this woman.' Kshaya-varana-vishkambhin immediately snapped his fingers, and the woman awoke from samadhi. Manjushri asked the Buddha: 'For what reason could I not awaken this woman even by shaking the three thousand great thousand worlds, while Kshaya-varana-vishkambhin Bodhisattva awakened her from samadhi with a single snap of his fingers?' The Buddha told Manjushri: 'You first aroused the mind of Anuttara-samyak-sambodhi (Sanskrit, meaning unsurpassed, complete and perfect enlightenment) because of this woman, and this woman aroused the mind of Anuttara-samyak-sambodhi because of Kshaya-varana-vishkambhin Bodhisattva. Therefore, you could not awaken her.' The eulogist calls Kshaya-varana-vishkambhin Bodhisattva Gangming Bodhisattva, as recorded in the Transmission of the Lamp. However, it is not known according to which sutra or treatise. Checking the Tripitaka, its source is not found. (Zuting Shiyuan is a literary name.) Tan Zhao Crying Out in Pain

(南泉法嗣　會元四)荊南白馬曇照禪師常云快活快活。及臨終叫苦苦閻羅老子來取我也。院主問曰。和尚當時被節度使拋向水中神色不動。如今何得恁么地。師舉枕子云。汝道當時是如今是。院主無對。

亡僧索命

(聯燈五)鹽官會下有一主事僧將死。鬼使來取。僧告曰。某甲身為主事未暇修行。乞容七日得否。使曰待為白王。若許即七日後來。不然須臾便至。言訖去。至七日後方來。覓其僧不見。後有人舉問一僧若來時如何擬抵他。洞山代云。被他覓得也。

大容林蟬

古德爛杏

(禪林類聚十七)僧問白兆和尚如何是萬行。兆云。今年桃核也無。說什麼爛杏。

翠巖把梢

(慈明法嗣　林間錄下)和補曰。福州海善侍者。慈明高弟。當時龍象數。道吾真楊岐會然皆推服之。嘗至金鑾真點胸(云云)。開法于翠巖。嘗曰。天下佛法如一隻船。大寧道寬師兄坐頭。南褊頭在其中。可真把梢。去東也由我。去西也由我。善公尋還七閩(云云)。

風穴據令

石鞏趁鹿

(會元三)石鞏昔為戈者。因逐群鹿從馬祖庵前過。問祖曰和尚見鹿過不。祖匿曰汝是何人。曰獵者。祖曰汝解射。曰解射。祖曰汝一箭射幾個。曰一箭射一個。祖曰汝不解射。

【現代漢語翻譯】現代漢語譯本（南泉普愿的法嗣，出自《會元》第四卷）荊南白馬曇照禪師常常說『快活快活』。等到臨終時卻叫喊『苦啊苦啊，閻羅老子來抓我了』。院主問：『和尚您當時被節度使扔到水裡，神色都不變，現在怎麼這樣了？』曇照禪師拿起枕頭說：『你說當時是這樣，還是現在是這樣？』院主無言以對。

亡僧索命

（出自《聯燈會要》第五卷）鹽官禪師門下有一位主事僧人將要去世，鬼使來抓他。僧人說：『我身為寺院主事，沒有時間修行，請寬限七天可以嗎？』鬼使說：『我替你稟告閻王，如果允許，七天後再來，不然馬上就到。』說完就走了。七天後鬼使再來，找不到那個僧人。後來有人舉這個例子問一位僧人：如果鬼使來時，如何抵擋他？洞山良價禪師代替回答說：『已經被他抓走了。』

大容林蟬

古德爛杏

（出自《禪林類聚》第十七卷）有僧人問白兆和尚：『什麼是萬行？』白兆和尚說：『今年連桃核都沒有，說什麼爛杏？』

翠巖把梢

（慈明楚圓的法嗣，出自《林間錄》下卷）和補說：福州海善侍者，是慈明楚圓的高足，當時被認為是龍象級的人物，道吾真、楊岐方會然都推崇佩服他。曾經到金鑾殿被皇帝親自點胸（此處省略）。在翠巖開法。曾經說：『天下的佛法就像一隻船，大寧道寬師兄坐在船頭，南褊頭也在其中，可真掌握著船舵，去東去西都由我。』海善禪師後來回到了七閩（此處省略）。

風穴據令

石鞏趁鹿

（出自《五燈會元》第三卷）石鞏，以前是個獵人，因為追逐一群鹿，從馬祖道一禪師的庵前經過。問馬祖道一：『和尚看見鹿過去了嗎？』馬祖道一反問道：『你是何人？』石鞏說：『獵人。』馬祖道一說：『你懂射箭嗎？』石鞏說：『懂射箭。』馬祖道一說：『你一箭能射幾個？』石鞏說：『一箭射一個。』馬祖道一說：『你不會射箭。』

【English Translation】 English version (A Dharma heir of Nanquan, from the 4th volume of 'Hui Yuan') Chan Master Tanzhao of Baima in Jingnan often said, 'Happy, happy.' But when he was dying, he cried out, 'Bitter, bitter, Yama (the king of hell) is coming to take me!' The abbot asked, 'Venerable Master, when you were thrown into the water by the Jiedushi (military governor), your expression didn't change. Why are you like this now?' Chan Master Tanzhao picked up a pillow and said, 'Do you say it was like that then, or is it like this now?' The abbot was speechless.

A Deceased Monk Demanding His Life

(From the 5th volume of 'Lian Deng Hui Yao') There was a monk in charge of affairs under Zen Master Yanguan who was about to die, and the ghost messengers came to take him. The monk said, 'I am in charge of the temple affairs and have not had time to cultivate. Can you give me seven days?' The messenger said, 'I will report to King Yama. If he allows it, I will come back in seven days; otherwise, I will be here in a moment.' After saying that, he left. Seven days later, the ghost messenger came again but could not find the monk. Later, someone raised this example and asked a monk: 'If the ghost messenger comes, how can you resist him?' Dongshan Liangjie (Zen master) answered on his behalf, 'He has already been caught.'

Darong Forest Cicada

Old Virtue Rotten Apricot

(From the 17th volume of 'Chan Lin Lei Ju') A monk asked the Venerable Baizhao, 'What is myriad practices?' Baizhao said, 'This year there are no peach pits, what are you talking about rotten apricots?'

Cuiyan Holds the Rudder

(A Dharma heir of Ciming Chuyuan, from the lower volume of 'Lin Jian Lu') He Bu said: 'Attendant Haishan of Fuzhou was a prominent disciple of Ciming Chuyuan. At that time, he was considered a dragon-elephant figure, and Daowu Zhen and Yangqi Fanghui Ran all admired him. He once went to the Jinluan Hall and was personally touched on the chest by the emperor (omitted here). He opened the Dharma at Cuiyan. He once said, 'The Buddha-dharma of the world is like a boat. Senior Brother Daoning Daokuan sits at the bow, and Nan Pian Tou is also on it. Kezhen holds the rudder, and it's up to me whether to go east or west.' Chan Master Haishan later returned to Qimin (omitted here).'

Fengxue Holds the Order

Shigong Chasing Deer

(From the 3rd volume of 'Wu Deng Hui Yuan') Shigong was formerly a hunter. Once, while chasing a herd of deer, he passed by the hermitage of Zen Master Mazu Daoyi. He asked Mazu Daoyi, 'Venerable Master, did you see any deer pass by?' Mazu Daoyi asked in return, 'Who are you?' Shigong said, 'A hunter.' Mazu Daoyi said, 'Do you know how to shoot arrows?' Shigong said, 'I know how to shoot arrows.' Mazu Daoyi said, 'How many can you shoot with one arrow?' Shigong said, 'One arrow, one deer.' Mazu Daoyi said, 'You don't know how to shoot arrows.'

曰和尚莫解射不。祖曰解射。曰一箭射幾個。曰一箭射一群。曰彼此是命何用射他一群。祖曰。汝既知如是。何不自射。曰。若教某甲自射。直是無下手處。祖曰者漢曠卻無明煩惱今日頓息。師即毀弓箭。截髮投祖出家。

南泉斬貓

(傳燈八)南泉一日東西兩堂爭貓兒。師見提起云。道得即不斬。眾無對。師斬貓兒為兩段。

祇林揮劍

(永泰湍法嗣)湖南祇林和尚每叱文殊普賢皆為精魅。手持木劍自謂降魔才有僧參禮便云魔來也魔來也以劍亂揮歸方丈。如是十二年後置劍無言。僧問十二年前為甚麼降魔。師云賊不打貧兒家。十二年後為甚麼不降魔。師曰賊不打貧兒家。

藥嶠抽刀

(石頭法嗣　會元五)藥山與云巖遊山腰間。刀響。巖問甚麼物作聲。師抽刀驀口作斫勢。

實際頂笠

(馬祖法嗣)務州金華俱胝禪師。初住庵有尼名實際到庵。戴笠子執錫繞師三匝云。道得即拈下笠子。三問師皆無對。尼便去。師云。日勢稍晚。且留一宿。尼曰道得即宿。師又無對。尼去。

惠圓腰包

惠圓上坐。開封酸棗于氏子。世業農。少依邑之建福寺德光為師。性椎魯。然勤渠祖道堅坐不臥。居數歲得度。出遊廬山至東林寺。每以己事請問。朋輩見其㒵陋舉止

【現代漢語翻譯】現代漢語譯本僧人問趙州和尚：『和尚您懂得射箭嗎？』趙州說：『懂得射箭。』僧人問：『一箭能射中幾個？』趙州說：『一箭能射中一群。』僧人說：『彼此都是有命的，為什麼要射他們一群呢？』趙州說：『你既然知道是這樣，為什麼不射自己呢？』僧人說：『如果讓我自己射自己，實在是無從下手啊。』趙州說：『你這個漢子，曠日持久的無明煩惱，今天一下子就停止了。』於是，這位僧人就毀壞弓箭，剪掉頭髮，拜趙州為師出了家。

南泉斬貓

（《傳燈錄》第八卷）南泉普愿禪師有一天，東西兩邊的僧堂爲了爭一隻貓而爭執不下。南泉禪師看見了，就提起貓說：『說得出來，就不斬。』眾僧都沒有回答。南泉禪師就將貓斬成了兩段。

祇林揮劍

（永泰湍的法嗣）湖南祇林和尚經常斥責文殊菩薩（象徵智慧）和普賢菩薩（象徵實踐）都是妖精鬼魅。他手持木劍，自稱是在降妖除魔。有僧人前去參拜，他就說：『魔來了！魔來了！』然後揮舞木劍，回到自己的方丈室。這樣過了十二年後，他放下木劍，不再說話。有僧人問：『十二年前為什麼要降魔？』祇林和尚說：『賊不打貧兒家。』僧人又問：『十二年後為什麼不降魔了？』祇林和尚說：『賊不打貧兒家。』

藥嶠抽刀

（石頭希遷的法嗣，《會元》第五卷）藥山惟儼和云巖曇晟在山腰間遊玩。忽然傳來刀的聲音。云巖問：『是什麼東西發出的聲音？』藥山抽刀，對著云巖的嘴巴做了一個砍的姿勢。

實際頂笠

（馬祖道一的法嗣）務州金華俱胝禪師，最初住在庵里，有一個尼姑名叫實際來到庵里。她頭戴斗笠，手持錫杖，繞著俱胝禪師轉了三圈，說：『說得出來，就摘下斗笠。』這樣問了三次，俱胝禪師都沒有回答。尼姑便要離開。俱胝禪師說：『天色已晚，不如留宿一晚。』尼姑說：『說得出來，就留宿。』俱胝禪師又沒有回答，尼姑就離開了。

惠圓腰包

惠圓上座，是開封酸棗縣于氏的兒子，世代務農。年少時依附於本縣建福寺的德光為師。他天性愚笨遲鈍，然而勤奮地遵循祖師的道路，堅持禪坐不臥。過了幾年后，他得以剃度出家。出遊到廬山，到達東林寺。他經常以自己的修行之事請教他人。同伴們見他相貌醜陋，舉止

【English Translation】 English version A monk asked Zhao Zhou (a Chan master): 'Venerable monk, do you understand archery?' Zhao Zhou said: 'I understand archery.' The monk asked: 'How many can you shoot with one arrow?' Zhao Zhou said: 'I can shoot a group with one arrow.' The monk said: 'Since we all have lives, why shoot a group of them?' Zhao Zhou said: 'Since you know this, why don't you shoot yourself?' The monk said: 'If you tell me to shoot myself, I really don't know where to start.' Zhao Zhou said: 'You, sir, your ignorance and vexation that have lasted for so long have stopped today.' Thereupon, the monk destroyed his bow and arrows, cut off his hair, and became a disciple of Zhao Zhou.

Nan Quan Cuts the Cat

(From the Transmission of the Lamp, Volume 8) One day, the monks of the east and west halls were arguing over a cat. Nan Quan (a Chan master) saw this, picked up the cat, and said: 'If you can say something, I won't cut it.' None of the monks could answer. Nan Quan then cut the cat into two pieces.

Qi Lin Waves the Sword

(Successor of Yongtai Tuan) The Hunan Qi Lin (a Chan master) often scolded Manjusri (symbol of wisdom) and Samantabhadra (symbol of practice) as demons. He held a wooden sword, claiming to be subduing demons. When a monk came to pay respects, he would say: 'The demon is here! The demon is here!' Then he would wave the wooden sword and return to his abbot's room. After twelve years, he put down the sword and remained silent. A monk asked: 'Why did you subdue demons twelve years ago?' Qi Lin said: 'Thieves don't rob poor people's houses.' The monk asked again: 'Why don't you subdue demons after twelve years?' Qi Lin said: 'Thieves don't rob poor people's houses.'

Yao Qiao Draws the Knife

(Successor of Shi Tou (a Chan master), Hui Yuan, Volume 5) Yao Shan (a Chan master) and Yun Yan (a Chan master) were walking on the mountainside. Suddenly, the sound of a knife was heard. Yun Yan asked: 'What is making that sound?' Yao Shan drew his knife and made a chopping motion towards Yun Yan's mouth.

Shi Ji Wears a Bamboo Hat

(Successor of Ma Zu (a Chan master)) Ju Zhi (a Chan master) of Jin Hua in Wu Zhou, initially lived in a hermitage. A nun named Shi Ji came to the hermitage. Wearing a bamboo hat and holding a staff, she circled Ju Zhi three times and said: 'If you can say something, I will take off my hat.' She asked this three times, but Ju Zhi did not answer. The nun was about to leave. Ju Zhi said: 'It's getting late, why not stay for the night?' The nun said: 'If you can say something, I will stay.' Ju Zhi still did not answer, and the nun left.

Hui Yuan's Waist Pouch

The Venerable Hui Yuan was the son of the Yu family of Suanzao County, Kaifeng, whose family had been farmers for generations. In his youth, he became a disciple of De Guang at Jianfu Temple in his county. He was naturally dull and slow, but diligently followed the path of the patriarchs, insisting on sitting in meditation without lying down. After several years, he was ordained. He traveled to Mount Lu and arrived at Donglin Temple. He often asked others about his own practice. His companions saw that he was ugly in appearance and his behavior

乖疏。皆戲侮之。一日行殿庭中。忽足顛而仆。瞭然開悟。作偈俾行者書于壁曰。這一交。這一交。萬兩黃金也合消。頭上笠。腰下包。清風明月杖頭挑。即日離東林。眾傳至照覺。覺大喜曰。衲子參究若此。善不可加。令人跡其所往。竟無知者。(照覺。東林寺長老)

上座鼻孔

鼓山問孚上座。父母未生前鼻孔在甚麼處。孚雲師兄先道。山云只今生也鼻孔在甚麼處。孚不肯。山云你作么生。孚云將手中扇來。山以扇度與之。再問。孚點置之。山遂打一拳。

翠巖眉毛

(雪峰存法嗣　會元八)翠巖夏末示眾云。一夏已來為兄弟說話。看翠巖眉毛在么。

杉山拈尺

(禪林類聚十七)杉山禪師一日與龐居士坐次。師拈起尺子云居士還見么。士云見。師云見個什麼。士杉山。師云不得道著。云爭得不道。師拋下尺子。居士云有頭無尾得憎。師云不是者老子。今日還道不及什麼處。師云有頭無尾處。士云強中覓弱即得。弱中覓強即無。師把住云。這老漢就中無活處無活處。

義存斫槽

(會元七)洞山一日問雪峰作甚麼來。峰曰斫槽來。山曰幾斧斫成。峰曰一斧斫成。山曰。猶是這邊事。那邊事作么生。峰休去。汾陽代云。某甲且囷也。

座主鬼窟

(

【現代漢語翻譯】現代漢語譯本乖疏（行為怪異，不合羣）。大家都戲弄他。一天，他在殿庭中行走，忽然腳下不穩跌倒在地，隨即瞭然開悟。他作了一首偈（佛教詩歌）讓行者（僧人）寫在墻壁上，說：『這一跤，這一跤，萬兩黃金也該消耗。頭上戴著斗笠，腰間繫著包裹，清風明月挑在杖頭。』當天就離開了東林寺。眾人將此事傳到照覺禪師那裡，照覺禪師非常高興地說：『衲子（僧人自稱）參禪如果能到這種程度，那就再好不過了。』派人去追蹤他的去向，最終沒有人知道他去了哪裡。（照覺，東林寺長老）

上座鼻孔

鼓山問孚上座：『父母未生你之前，你的鼻孔在哪裡？』孚回答說：『師兄先說。』鼓山說：『現在活著，你的鼻孔在哪裡？』孚不肯回答。鼓山說：『你怎麼樣說？』孚說：『把手中的扇子拿來。』鼓山用扇子遞給他。又問了一遍。孚用扇子點了一下。鼓山於是打了他一拳。

翠巖眉毛

（雪峰存法嗣會元八）翠巖禪師在夏末對大眾開示說：『一個夏天以來，我為各位兄弟說法，你們看看翠巖的眉毛還在嗎？』

杉山拈尺

（禪林類聚十七）杉山禪師一天與龐居士坐在一起。禪師拿起尺子問：『居士看見了嗎？』龐居士說：『看見了。』禪師問：『看見了什麼？』龐居士說：『杉山。』禪師說：『不能說出來。』龐居士說：『怎麼能不說出來？』禪師放下尺子。龐居士說：『有頭無尾，令人厭惡。』禪師說：『不是我這個老頭子。今天還說不到什麼地方。』禪師說：『有頭無尾的地方。』龐居士說：『強中求弱還可以，弱中求強就沒有了。』禪師抓住他說：『你這個老漢，這裡沒有活路，沒有活路。』

義存斫槽

（會元七）洞山禪師一天問雪峰禪師在做什麼。雪峰禪師說：『在砍木槽。』洞山禪師問：『幾斧頭砍成的？』雪峰禪師說：『一斧頭砍成的。』洞山禪師說：『這還是這邊的事情，那邊的事情怎麼樣？』雪峰禪師沉默了。汾陽禪師代答說：『我且囤積起來。』

座主鬼窟

【English Translation】 English version He was eccentric (guai shu, behaving strangely and not fitting in). Everyone made fun of him. One day, while walking in the temple courtyard, he suddenly stumbled and fell to the ground, and then he suddenly attained enlightenment. He composed a verse (ge, Buddhist poem) and asked a monk (xing zhe, a Buddhist practitioner) to write it on the wall, saying: 'This fall, this fall, is worth ten thousand taels of gold. Wearing a bamboo hat on my head, a bag around my waist, the clear breeze and bright moon are carried on my staff.' That day, he left Donglin Temple. The crowd passed this on to Zen Master Zhaojue, who was very happy and said: 'If a monk (na zi, a self-reference for monks) can practice Zen to this extent, then nothing could be better.' He sent people to track his whereabouts, but no one ever knew where he went. (Zhaojue, the abbot of Donglin Temple)

The Senior Monk's Nostrils

Gushan asked Senior Monk Fu: 'Before your parents gave birth to you, where were your nostrils?' Fu replied: 'Senior brother, you speak first.' Gushan said: 'Now that you are alive, where are your nostrils?' Fu refused to answer. Gushan said: 'How do you say it?' Fu said: 'Bring the fan in your hand.' Gushan handed him the fan. He asked again. Fu pointed at it with the fan. Gushan then punched him.

Cuiyan's Eyebrows

(Xuefeng Cun's Dharma Heir, Huiyuan 8) At the end of summer, Zen Master Cuiyan addressed the assembly, saying: 'Since the beginning of summer, I have been speaking Dharma for you brothers. Do you see Cuiyan's eyebrows still there?'

Shanshan Holds Up a Ruler

(Zen Forest Collection 17) One day, Zen Master Shanshan was sitting with Layman Pang. The Zen master picked up a ruler and asked: 'Layman, do you see it?' Layman Pang said: 'I see it.' The Zen master asked: 'What do you see?' Layman Pang said: 'Shanshan.' The Zen master said: 'You can't say it.' Layman Pang said: 'How can I not say it?' The Zen master put down the ruler. Layman Pang said: 'It has a head but no tail, which is disgusting.' The Zen master said: 'It's not me, this old man. Today, I still can't say where.' The Zen master said: 'The place with a head but no tail.' Layman Pang said: 'It's okay to seek weakness in strength, but there is no seeking strength in weakness.' The Zen master grabbed him and said: 'You old man, there is no way out here, no way out.'

Yicun Chops a Trough

(Huiyuan 7) One day, Zen Master Dongshan asked Zen Master Xuefeng what he was doing. Zen Master Xuefeng said: 'Chopping a wooden trough.' Zen Master Dongshan asked: 'How many axes did it take to chop it?' Zen Master Xuefeng said: 'One axe.' Zen Master Dongshan said: 'This is still this side of the matter, what about the other side of the matter?' Zen Master Xuefeng was silent. Zen Master Fenyang replied on his behalf: 'I will hoard it for now.'

The Abbot's Ghost Cave

傳燈十六)鹽官因有講僧來參。師問云坐主蘊何事業。對云講華嚴經。師云有幾種法界。對云廣說則重重無盡。略說則有四種法界。師豎起拂子云遮個是第幾種法界。坐主沉吟徐思其對。師云。思而知慮而解。是鬼家活計日下孤燈。果然失照。果然失照。

夾嶺鳳巢

(龍潭信法嗣　傳燈十六)澧州樂普山元安禪師至夾山庵于冢巔夾山訝之以書抵安。誡使者曰。此僧得書不發明日當來。發之不來也。安得書果置之不答。使者具以告夾山。夾山曰旦暮必至矣。俄報安至。夾山望見呵曰。雞棲鳳巢非其同類。出去。安乃問曰。自遠趨風請師一接。夾山曰。目前無阇梨此間無老僧。安曰錯。夾山曰住住。且莫草草匆匆。云月是同。溪山各異。截斷天下舌頭則不無。阇梨爭救無舌人解語乎。安茫然不知答。夾山以杖擊之。安因茲服膺數歲。

泐潭苦瓜

(龍潭信法嗣　傳燈十五)洪州泐潭寶峰和尚。有僧新到。師謂曰。其中事即易。不落其中事始終難道。僧曰。某甲在途時便知有此一問。師曰更與二十年行腳也不較多。曰。莫不契和尚意么。師云苦瓜那堪待客。

香林甜桃

義玄拄钁

(傳燈十一)臨濟普請鋤地次。見黃檗來拄钁而立。檗云這漢困那。師云钁也未舉困個什麼。檗

【現代漢語翻譯】現代漢語譯本傳燈錄十六)鹽官（地名）因有講經僧人前來參訪。鹽官問道：『坐主（對講經僧人的尊稱）精通什麼事業？』僧人回答：『講《華嚴經》。』鹽官問道：『有幾種法界？』僧人回答：『廣而言之，重重無盡；略而言之，有四種法界。』鹽官豎起拂塵問道：『這個是第幾種法界？』僧人沉吟，慢慢思索如何回答。鹽官說：『思慮而知，考慮而解，是鬼家的活計，如同日下的孤燈，終將失去照耀。果然失去照耀！』

夾嶺鳳巢

（龍潭信的法嗣，傳燈錄十六）澧州樂普山元安禪師來到夾山庵，住在墳墓頂上。夾山對此感到驚訝，寫信給元安，告誡送信的人說：『這個僧人得到信后如果不作回覆，明天就會來；如果作回覆，就不會來了。』元安得到信後果然置之不理，沒有回覆。送信的人將情況如實告訴夾山。夾山說：『他早晚會來的。』不久有人來報說元安到了。夾山望見元安呵斥道：『雞棲鳳巢，非我同類，出去！』元安於是問道：『自遠而來，請師父接引。』夾山說：『目前沒有阇梨（梵語，意為親教師），此間沒有老僧。』元安說：『錯了。』夾山說：『住住！且莫草草匆匆。云月相同，溪山各異。截斷天下人的舌頭並非難事，阇梨如何拯救無舌之人開口說話呢？』元安茫然不知如何回答。夾山用禪杖擊打他。元安因此心悅誠服地侍奉了夾山數年。

泐潭苦瓜

（龍潭信的法嗣，傳燈錄十五）洪州泐潭寶峰和尚，有新來的僧人。寶峰和尚對他說：『其中之事容易，不落入其中之事始終難以做到。』僧人說：『我在來的路上就知道有此一問。』寶峰和尚說：『再行腳二十年也沒有更多益處。』僧人說：『莫非不合和尚的心意嗎？』寶峰和尚說：『苦瓜怎能用來招待客人？』

香林甜桃

義玄拄镢

（傳燈錄十一）臨濟義玄禪師在普請（寺院集體勞動）鋤地時，看見黃檗（禪師名號）拄著镢頭站在那裡。黃檗說：『這漢子累了嗎？』義玄說：『镢頭還沒舉起來，累什麼？』

【English Translation】 English version （Sixteenth Transmission of the Lamp）At Yanguan (place name), a sutra-lecturing monk came to visit. The master asked, 'What is the field of expertise of the lecturer?' The monk replied, 'Lecturing on the Avatamsaka Sutra (Flower Garland Sutra).' The master asked, 'How many kinds of Dharmadhatu (realm of dharma) are there?' The monk replied, 'Broadly speaking, they are endlessly layered; concisely speaking, there are four kinds of Dharmadhatu.' The master raised his whisk and asked, 'Which kind of Dharmadhatu is this?' The monk hesitated, slowly pondering how to answer. The master said, 'To know through thinking and to understand through deliberation is the work of ghosts, like a solitary lamp under the sun, destined to lose its light. Indeed, it has lost its light!'

Jialing Phoenix Nest

(Dharma heir of Longtan Xin, Sixteenth Transmission of the Lamp) Zen Master Yuanan of Lepu Mountain in Lizhou came to Jialing Hermitage and lived on top of a tomb. Jialing was surprised by this and sent a letter to Yuanan, instructing the messenger, 'If this monk does not reply to the letter, he will come tomorrow; if he replies, he will not come.' Yuanan received the letter and indeed ignored it, not replying. The messenger reported the situation truthfully to Jialing. Jialing said, 'He will arrive sooner or later.' Soon someone reported that Yuanan had arrived. Jialing, seeing Yuanan, scolded, 'A chicken roosting in a phoenix nest is not of the same kind. Get out!' Yuanan then asked, 'Having come from afar, I ask the master to receive me.' Jialing said, 'There is no Acarya (Sanskrit term for teacher) here at present, and there is no old monk here.' Yuanan said, 'Wrong.' Jialing said, 'Stop, stop! Do not be hasty. The clouds and moon are the same, but the streams and mountains are different. Cutting off the tongues of all people in the world is not difficult, but how can the Acarya save a tongueless person to speak?' Yuanan was at a loss for an answer. Jialing struck him with his staff. Yuanan thus served Jialing sincerely for several years.

Letan Bitter Gourd

(Dharma heir of Longtan Xin, Fifteenth Transmission of the Lamp) Abbot Baofeng of Letan Monastery in Hongzhou had a newly arrived monk. The abbot said to him, 'The matter within is easy, but not falling into the matter within is always difficult.' The monk said, 'I knew this question would be asked when I was on the way here.' The abbot said, 'Even if you travel for another twenty years, it will not be of much more benefit.' The monk said, 'Is it not in accordance with the abbot's intention?' The abbot said, 'How can a bitter gourd be used to entertain guests?'

Xianglin Sweet Peach

Yixuan Leaning on a Hoe

(Eleventh Transmission of the Lamp) Linji Yixuan (Zen master's name) was participating in general labor (collective work in the monastery) hoeing the ground when he saw Huangbo (Zen master's name) leaning on a hoe, standing there. Huangbo said, 'Is this fellow tired?' Yixuan said, 'The hoe hasn't even been lifted, what is there to be tired from?'

便打。師接住棒一送送倒。檗喚。維那維那扶起我。維那近前扶云。和尚爭容得這風顛漢無禮。檗才起打維那。師钁地云。諸方火葬。我這裡一時活埋。

惠寂插鍬

(傳燈十一)溈山忽問仰山甚麼處來。仰曰田中來。溈曰田中多少人。仰插鍬而立。溈曰今日南山大有人刈茆。仰舉鍬而去。

靈源真告

(黃龍祖心法嗣　普燈六)黃龍佛壽禪師。名惟清。字覺天。號靈源叟。臨終前十日自作無生常住真歸告銘曰。賢劫第四尊釋迦文佛直下第四十八世孫惟清。雖從本覺應緣出生。而了緣即空。初無自性。氏旌親里莫得而詳。但以正因一念為所宗承是廁釋迦之遠孫。其號靈源叟。據自了因所了妙性無名字中示稱謂耳。爾臨濟無位真人。傅大士之心王類矣。亦正法眼藏涅槃妙心。唯證乃知余莫能測者歟。所以六祖問讓和尚什麼處來。曰嵩山來。祖曰什麼物恁么來。曰說似一物即不中。祖曰還假修證否。曰修證即不無污染即不得。祖曰。即此不污染是諸佛之所護念。汝既如是吾亦如是。茲蓋獨摽清凈法身以遵教外別傳之宗。而揀云報化非真佛。亦非說法者。然非無報化大功大用。謂若解通報化而不頓見法身。則滯污染緣乖護念旨。理必警省耳。夫少室道行光騰後裔。則有云門偃奮雄音絕唱於國中。臨

濟玄振大用大機于天下。皆得正傳。世咸宗奉。惟清望臨濟九世孫也。今宗教衰喪。其未盡絕滅者唯二家微派斑斑有焉。然名多愧實。顧適當危奇。而朝露身緣勢迫晞墜因力病。釋俗從真。敘如上事以授二三子。吾委真后當用依稟觀究。即不違先聖法門。而自見深益。慎勿隨末法所尚。乞空文于有位。求為銘志。張飾說以浼吾。至囑至囑。因自所敘曰。無生常住真歸告。且系之以銘。銘曰。無涯湛海瞥起一漚。亙乎百年曷浮曷休。廣莫清漢歘生片云。有無起滅隱顯何分。了茲二者即見實相。十世古今始終現量。吾銘此旨昭告汝曹。泥多佛大。水長船高。

玄泰山謠

(石霜諸法嗣　傳燈十六)泰南衲所居蘭若在衡山之東。號七寶臺。誓不立門徒。四方後進依附皆用交友之禮。嘗以衡山多被山民斬木燒𤲞。為害滋甚。乃作畬山謠。遠邇傳播達於九重。有詔禁止。故岳中蘭若無復延燎。師之力也。畬山謠。畬山兒。無所知。年年斫斷青山嵋。就中最好衡岳色。杉松利斧摧貞枝。靈禽野鶴無因依。白雲迴避青煙飛。猿猱路絕巖崖出。芝術失根茆草肥。年年斫罷仍栽鋤。千秋終是難復初。又道今年種不多。來年更斫當陽坡。國家壽岳當如此。不知此理如之何。

紹銑設館

(北禪賢法嗣　僧寶中)潭

【現代漢語翻譯】現代漢語譯本：臨濟濟玄禪師將弘揚佛法的大用和契機傳遍天下，都得到了正統的傳承，世人都尊崇信奉。他只是清望臨濟的九世孫。如今佛法衰敗淪喪，尚未完全滅絕的只有兩家微弱的流派隱約存在。然而，他們的名聲大多與實際不符。我正當危難奇特的時刻，像朝露般的身世因形勢所迫而衰落。因此我努力擺脫世俗，歸於真理，像上面敘述的那樣將佛法傳授給你們幾位弟子。我圓寂之後，你們應當依照我所稟受的去觀察研究，這樣就不會違背先聖的法門，而能自己見到深刻的益處。千萬不要追隨末法時代所崇尚的，向有權位的人乞求空洞的文字，求人為我撰寫墓誌銘，用浮誇的言辭來玷污我。這是我再三囑咐的。因此我根據自己所敘述的寫道：『無生常住的真性最終歸宿。』並且系之以銘文。銘文說：『無邊湛深的大海，忽然生起一個水泡。經歷百年，何時漂浮何時停歇？廣闊清朗的銀河，忽然生出一片雲彩。有和無、生和滅、隱藏和顯現，有什麼區別呢？瞭解了這兩者，就能見到實相。十世古今，始終顯現於當下。』我用這銘文的宗旨昭告你們，泥土越多，佛像越大；水漲起來，船就越高。

玄泰山謠

（石霜諸法嗣，傳燈十六）泰南禪師所居住的蘭若在衡山之東，名為七寶臺。他發誓不收門徒，四方後輩前來依附都用交友的禮節。曾經因為衡山多被山民砍伐樹木燒荒，為害非常嚴重，於是創作了《畬山謠》，傳播到遠近各地，甚至傳到了朝廷。朝廷下詔禁止，因此衡山中的蘭若不再遭受火災，這是泰南禪師的力量啊。《畬山謠》：『畬山的孩子，什麼也不知道。年年砍斷青翠的衡山。其中最好的是衡山的景色，杉樹松樹被鋒利的斧頭摧殘著堅貞的樹枝。靈巧的禽鳥、野生的仙鶴無處棲身。白雲躲避著青色的煙霧飛走。猿猴的道路斷絕，露出光禿禿的巖石。靈芝仙草失去了根，茅草雜草長得肥壯。年年砍伐完畢仍然栽種耕耘，千秋萬代終究難以恢復原貌。』又說：『今年種得不多，明年更加要砍伐向陽的山坡。國家的壽岳竟然是這樣對待，不知道這個道理是怎麼回事？』

紹銑設館

（北禪賢法嗣，僧寶中）潭州（今湖南長沙）

【English Translation】 English version: Linji Jixuan (Master Linji Jixuan) spread the great function and opportunity of promoting Buddhism throughout the world, and all received the orthodox transmission, and the world respected and believed in it. He was only the ninth generation descendant of Qingwang Linji. Now that the Dharma is declining and perishing, only two weak schools remain that have not been completely extinct. However, their reputations mostly do not match the reality. I am in a time of danger and strangeness, and my life is like a dewdrop, declining due to the pressure of the situation. Therefore, I strive to get rid of worldliness and return to the truth, and as described above, I pass on the Dharma to you disciples. After my death, you should observe and study according to what I have received, so that you will not violate the Dharma of the former sages, and you will be able to see profound benefits for yourself. Do not follow what is advocated in the Age of Degenerate Dharma, begging empty words from those in power, asking people to write epitaphs for me, and using flamboyant words to defile me. This is what I repeatedly urge. Therefore, according to what I have described, I write: 'The true nature of non-birth and permanence is the ultimate destination.' And I attach an inscription to it. The inscription says: 'In the boundless and deep sea, a bubble suddenly arises. After a hundred years, when will it float and when will it stop? In the vast and clear Milky Way, a cloud suddenly arises. What is the difference between existence and non-existence, birth and death, concealment and manifestation? Understanding these two, one can see the true form. The past and present of the ten worlds are always manifested in the present.' I use the purpose of this inscription to announce to you that the more mud there is, the bigger the Buddha statue will be; the higher the water rises, the higher the boat will be.

Xuan Tai Mountain Ballad

(Successors of Shishuang, Transmission of the Lamp Sixteen) The monastery where Zen Master Tainan lived was east of Mount Heng (Mount Heng), named Qibaotai (Seven Treasure Terrace). He vowed not to accept disciples, and all later generations who came to him used the etiquette of friendship. Once, because Mount Heng (Mount Heng) was often cut down by mountain people for slash-and-burn cultivation, causing great harm, he created the 'Yushan Ballad', which spread far and wide, even reaching the court. The court issued an edict to prohibit it, so the monasteries in Mount Heng (Mount Heng) were no longer subjected to fire, which was the power of Zen Master Tainan. 'Yushan Ballad': 'The children of Yushan (Yushan), know nothing. Year after year, they cut off the green Mount Heng (Mount Heng). Among them, the best is the scenery of Mount Heng (Mount Heng), and the fir and pine trees are destroyed by sharp axes. The clever birds and wild cranes have nowhere to live. The white clouds avoid the green smoke and fly away. The roads of apes and monkeys are cut off, and bare rocks are exposed. The ganoderma and herbs have lost their roots, and the thatch and weeds grow luxuriantly. After cutting down every year, they still plant and cultivate, but it is difficult to restore the original appearance after thousands of years.' It also says: 'If not much is planted this year, we will cut down the sunny slopes even more next year. The longevity mountain of the country is treated like this, I don't know what the reason is?'

Shaoxian Sets Up a Hall

(Successor of Beichan Xian, Monk Baozhong) Tanzhou (present-day Changsha, Hunan)

州奧化紹銑禪師。時南禪師道價方增。荊湖衲子奔趍入江南者。出長沙百里無托宿所。多為盜劫掠。路因不通。師半五十為館。請僧主之以接納。使得宿食而去。諸方高其為人。

福國戕橋

六祖負金

(傳燈五)江西志徹禪師者。江西人也。姓張氏。名行昌。少任俠。自南北分化。二宗主雖亡彼我。而徒侶競起愛憎。時北宗門人自立秀師為第六祖。而忌能大師傳衣為天下所聞。然祖是菩薩。預知其事。即置金十兩于方丈。時行昌受北宗門人之囑。懷刃入祖室將欲加害。祖舒頸而就。行昌揮刃者三都無所損。祖曰。正劍不邪邪劍不正。只負汝金不負汝命。行昌驚仆久而方蘇。求哀悔過即愿出家。祖遂與金云。汝且去。恐徒眾翻害於汝。汝可他日易形而來。吾當攝受。行昌稟旨宵遁終捉僧出家具戒精進。一日憶祖之言。遠來禮勤。問答機緣相契。祖曰汝今徹也。宜名志徹。師禮謝而去。

神光償債

(會元一)二祖者。武牢人也。姓姬氏。父寂。未有子時嘗自念言。我家崇善豈令無子。禱之既久。一夕感異光照室。其母因而懷妊。及長遂以照室之瑞名之曰光。自幼志氣不群。博涉詩書。尤精玄理。而不事家產好遊山水。后覽佛書超然自得。即抵洛陽龍門香山。依室靜禪師出家。受具于永

【現代漢語翻譯】現代漢語譯本：州奧化紹銑禪師。當時南禪師的聲望正高。荊湖一帶的僧人爭相前往江南，但出了長沙百里地就沒有可以借宿的地方，常常被盜賊搶劫，道路因此不通。紹銑禪師年過半百，便設立館舍，請僧人主持，用來接納僧侶，讓他們有地方住宿和吃飯。各方都稱讚他的為人。

福國戕橋（福國寺破壞橋樑事件）

六祖負金（六祖慧能留下黃金的故事）

（傳燈錄五）江西志徹禪師，是江西人，姓張，名行昌。年輕時好行俠仗義。自從南北禪宗分化后，兩宗的領袖雖然不分彼此，但門徒之間卻互相憎恨。當時北宗的門人私自立神秀禪師為第六祖，但慧能大師傳衣缽的事天下皆知。然而慧能大師是菩薩，預知此事，便在方丈室內放置十兩黃金。當時行昌受北宗門人的囑託，懷著刀進入慧能大師的房間，想要加害於他。慧能大師伸出脖子讓他砍，行昌揮刀三次都沒有傷到他。慧能大師說：『正劍不會傷人，邪劍才不正。我只欠你金錢，不欠你性命。』行昌驚嚇倒地，很久才甦醒，求饒懺悔，並願意出家。慧能大師便把金子給他，說：『你先走吧，恐怕我的徒弟們會反過來傷害你。你可以改換形貌再來，我自會接納你。』行昌聽從了慧能大師的指示，連夜逃走，最終做了僧人，具足戒律，精進修行。一天，他想起慧能大師的話，遠道而來，禮拜慧能大師，問答之間，機緣相合。慧能大師說：『你現在徹悟了，應該叫志徹。』志徹禪師拜謝后離去。

神光償債（神光禪師償還債務的故事）

（景德傳燈錄一）二祖慧可，是武牢人，姓姬。他的父親叫寂。沒有兒子的時候，曾經自言自語：『我家崇尚善良，怎麼能沒有兒子呢？』祈禱了很久，一天晚上，感到奇異的光照亮了房間，他的母親因此懷孕。等到他長大后，就用照亮房間的祥瑞之兆，給他取名叫光。他從小就志向不凡，博覽詩書，尤其精通玄理，但不經營家產，喜歡遊山玩水。後來閱讀佛經，超然自得，便前往洛陽龍門香山，依止室靜禪師出家，在永

【English Translation】 English version: Zen Master Zhou Aohua Shaoxian. At that time, Zen Master Nan's reputation was on the rise. Monks from Jinghu flocked to Jiangnan, but there was no place to stay within a hundred miles outside Changsha, and they were often robbed by thieves, making the road impassable. Zen Master Shaoxian, in his late forties or early fifties, established a hostel and invited a monk to manage it, providing accommodation and food for the monks. People from all directions praised his character.

Fuguo Destroys the Bridge (The incident of Fuguo Temple destroying the bridge)

The Sixth Patriarch Owes Gold (The story of the Sixth Patriarch Huineng leaving gold)

(Transmission of the Lamp, Book 5) Zen Master Zhiche of Jiangxi was a native of Jiangxi, surnamed Zhang, named Xingchang. In his youth, he was fond of chivalry. Since the division of the Northern and Southern Zen schools, although the leaders of the two schools did not distinguish between themselves, the disciples harbored hatred for each other. At that time, the disciples of the Northern School privately established Zen Master Shenxiu as the Sixth Patriarch, but the matter of Great Master Huineng passing on the robe was known throughout the world. However, Great Master Huineng, being a Bodhisattva, foresaw this event and placed ten taels of gold in his abbot's room. At that time, Xingchang, under the instruction of the disciples of the Northern School, entered Great Master Huineng's room with a knife, intending to harm him. Great Master Huineng stretched out his neck for him to cut, but Xingchang swung the knife three times without causing any harm. Great Master Huineng said, 'A righteous sword does not harm, only a wicked sword is unrighteous. I only owe you money, not your life.' Xingchang fell to the ground in fright, and after a long time, he woke up, begged for forgiveness, and was willing to become a monk. Great Master Huineng then gave him the gold and said, 'You should leave first, lest my disciples harm you in return. You can come back in disguise another day, and I will accept you.' Xingchang followed Great Master Huineng's instructions, fled overnight, and eventually became a monk, fully observing the precepts and diligently practicing. One day, he remembered Great Master Huineng's words, came from afar, paid homage to Great Master Huineng, and the opportunity for dialogue was in harmony. Great Master Huineng said, 'You are now thoroughly enlightened, you should be called Zhiche.' Zen Master Zhiche bowed and departed.

Shenguang Repays Debt (The story of Zen Master Shenguang repaying debt)

(Jingde Records of the Transmission of the Lamp, Book 1) The Second Patriarch Huike was a native of Wulao, surnamed Ji. His father was named Ji. When he had no son, he once said to himself, 'My family reveres goodness, how can we have no son?' After praying for a long time, one night, he felt a strange light illuminating the room, and his mother became pregnant as a result. When he grew up, he used the auspicious omen of illuminating the room to name him Guang. From a young age, he had extraordinary ambitions, read widely, and was especially proficient in metaphysics, but he did not manage family property and liked to travel and enjoy the scenery. Later, he read Buddhist scriptures, became detached, and went to Longmen Xiangshan in Luoyang to become a monk under Zen Master Shijing at Yong

穆寺。浮游講肆遍學大小乘義。年三十二卻返香山。終日宴坐又經八載。于寂默中倏見一神人謂曰。將欲受果何滯此耶。大道匪遙汝南矣。祖知神助因改名神光。翌日覺頭痛如刺其師欲治之。空中有聲曰。此乃換骨非常痛也。祖遂以見神事白于師。師視其頂骨即如五峰秀出矣。乃曰汝相吉祥當有所證。神令汝南者。斯則少林達磨大士。必汝之師也。祖受教造于少室。達磨遂因與易名曰惠可。傳授之。後於管城縣匡救寺之三門談無上道。聽者林會。時辨和法師于其寺講涅槃經。其徒聞師闡法稍稍引去。和不勝其憤。乃興謗於邑。寄翟仲侃。侃惑其說。加師以非法債。師以怡然委順。識真者謂之償債。○皓月供奉問長沙岑云。了即業障本來空。未了應須償宿債。師子尊者二祖大師為甚麼卻償債。岑云。大德不識本來空。如何是本來空。云業障是。如何是業障是。云本來空是。供奉無語。長沙乃示偈云。假有元非有。假滅亦非無。涅槃償債義。一性更無殊。

洛浦投師

(傳燈十六)見前夾嶺鳳巢之處○和補曰。會元第六云。師遊歷罷。直往夾山卓庵。經年不訪夾山。山乃修書令僧馳往。師接得便坐卻。再展手索。僧無對。師便打曰。歸去舉似和上。僧回舉似。山曰這僧若開書三日內必來。若不開書斯人救不救

也。師果三日後到。見夾山不禮拜。乃當面叉手而立。山曰。雞棲鳳巢非其同類。出去。自遠趨風請師一接。山曰。目前無阇梨。此間無老僧。師便喝。山曰。住住。且莫草草匆匆。云月是同。溪山各異。

沙彌求戒

(傳燈十四)高沙彌初參藥山。山問甚麼處來。曰南嶽來。山云何處去。曰江陵受戒去。山云受戒圖個甚麼。曰圖免生死。曰。有一人不受戒亦免生死。汝還知否。曰恁么則佛戒何用。山曰猶掛唇齒在。便召維那云。者跛腳沙彌不任僧務。安排向後庵著。山謂道吾云巖曰。適來一個沙彌卻有來由。道吾曰也須勘過始得。山乃再問諦云。見說長安甚鬧。曰我國晏然。山曰汝徒看經得請益得。曰總不與么。山曰大有人不與么不得。曰。不道他無。只是不肯承當。

蔣山三障

(慈明圓法嗣　傳燈廿三)舒王初丁大母夫人憂。讀經山中。與蔣山贊元禪師游。如昆弟。問祖師意旨。師不答。王益扣之。師曰。公般若有障三。有近道之質一。更一兩生來恐純熟。王曰愿聞其說。師云。公受氣剛大。世緣深。以剛大氣遭深世緣。必以身任天下之重。懷經濟之志。用舍不能必。則心未平。以未平之心持經世之志。何時能一念萬年哉一。又多怒二。而學問尚理于道為所知愚三。此其三也。特視名

【現代漢語翻譯】現代漢語譯本：也。師果然三日後到。見到夾山禪師不行禮拜，而是當面叉手站立。夾山禪師說：『雞棲息在鳳凰的窩裡，不是同類，出去。』（那僧人說）『從遠方趕來，請禪師接引。』夾山禪師說：『目前沒有阇梨（梵語，意為弟子），這裡沒有老僧。』那僧人便大喝一聲。夾山禪師說：『住住。且莫草草匆匆。雲和月是相同的，溪和山各有不同。』

沙彌求戒

（《景德傳燈錄》卷十四）高沙彌初次參訪藥山禪師。藥山禪師問：『從哪裡來？』（沙彌）回答說：『從南嶽來。』藥山禪師問：『要到哪裡去？』（沙彌）回答說：『到江陵去受戒。』藥山禪師問：『受戒圖個什麼？』（沙彌）回答說：『圖免生死。』（藥山禪師）說：『有一個人不受戒也免生死，你還知道嗎？』（沙彌）回答說：『這樣說來，那麼佛戒有什麼用？』藥山禪師說：『還掛在你的嘴邊。』便叫維那（寺院中負責僧眾事務的僧人）說：『這個跛腳沙彌不能勝任僧務，安排他到后庵去。』藥山禪師對道吾、云巖說：『剛才那個沙彌卻有來歷。』道吾說：『也需要勘驗過才行。』藥山禪師再次問（那個沙彌）諦云：『聽說長安很熱鬧。』（沙彌）回答說：『我國晏然。』藥山禪師說：『你徒然看經，得到請益了嗎？』（沙彌）回答說：『總不是這樣。』藥山禪師說：『大有人不這樣不行。』（沙彌）回答說：『不是說他沒有，只是不肯承擔。』

蔣山三障

（慈明圓禪師的法嗣，《景德傳燈錄》卷二十三）舒王最初遭逢母親去世的憂傷，在山中讀經，與蔣山贊元禪師交遊，如同兄弟。問祖師的意旨，禪師不回答。舒王更加懇切地追問，禪師說：『您的般若（梵語，意為智慧）有三個障礙，有一個接近道的資質，再過一兩世恐怕就純熟了。』舒王說：『希望聽聽您的說法。』禪師說：『您稟賦的氣質剛強宏大，世俗的因緣深厚，以剛強宏大的氣質遭遇深厚的世俗因緣，必定以自身承擔天下的重任，懷有經世濟民的志向，任用或捨棄不能確定，那麼心就不能平靜。以不能平靜的心懷有經世濟民的志向，什麼時候能一念萬年呢，這是一。又多怒，這是二。而學問崇尚理，對於道來說是被所知障愚蔽，這是三。這就是您的三個障礙。』特別看重名聲。

【English Translation】 English version: Also. The monk arrived three days later as expected. Upon seeing Chan Master Jiashan, he did not bow but stood with his hands clasped in front of his chest. Jiashan said, 'A chicken roosting in a phoenix's nest is not of the same kind. Leave.' (The monk said) 'Having come from afar, I ask the master to receive me.' Jiashan said, 'There is no acharya (Sanskrit, meaning disciple) here at present, and there is no old monk here.' The monk then shouted loudly. Jiashan said, 'Stop, stop. Do not be hasty. The clouds and the moon are the same, but the streams and mountains are different.'

A Shramanera (Sanskrit, novice monk) Seeks Ordination

(From The Transmission of the Lamp, Volume 14) The young shramanera (Sanskrit, novice monk) Gao first visited Chan Master Yaoshan. Yaoshan asked, 'Where do you come from?' (The shramanera) replied, 'From Mount Nan.' Yaoshan asked, 'Where are you going?' (The shramanera) replied, 'To Jiangling to receive ordination.' Yaoshan asked, 'What do you hope to gain by receiving ordination?' (The shramanera) replied, 'To escape birth and death.' (Yaoshan) said, 'There is a person who escapes birth and death without receiving ordination. Do you know this?' (The shramanera) replied, 'If that is so, then what is the use of the Buddhist precepts?' Yaoshan said, 'It is still hanging on your lips.' Then he called to the Vina (Sanskrit, monastic officer) and said, 'This lame shramanera (Sanskrit, novice monk) is not fit for monastic duties. Arrange for him to go to the back hermitage.' Yaoshan said to Daowu and Yunyan, 'That shramanera (Sanskrit, novice monk) who came just now has a background.' Daowu said, 'It is necessary to examine him first.' Yaoshan then asked (the shramanera) Di Yun again, 'I hear that Chang'an is very lively.' (The shramanera) replied, 'Our country is peaceful.' Yaoshan said, 'You merely read the scriptures, have you gained any benefit from asking questions?' (The shramanera) replied, 'It is not like that at all.' Yaoshan said, 'There are many who cannot do without it.' (The shramanera) replied, 'It is not that he does not have it, but he is unwilling to take responsibility.'

Jiangshan's Three Obstructions

(A Dharma heir of Chan Master Ciming Yuan, The Transmission of the Lamp, Volume 23) Prince Shu initially encountered the sorrow of his mother's passing and read scriptures in the mountains, associating with Chan Master Jiangshan Zanyuan like brothers. He asked about the meaning of the Patriarchs, but the Chan Master did not answer. Prince Shu pressed him more earnestly. The Chan Master said, 'Your prajna (Sanskrit, wisdom) has three obstructions, and you have one quality that is close to the Dao. In another one or two lifetimes, I fear it will be fully developed.' Prince Shu said, 'I wish to hear your explanation.' The Chan Master said, 'Your inherent temperament is strong and great, and your worldly connections are deep. With a strong and great temperament encountering deep worldly connections, you will surely take upon yourself the heavy responsibility of the world, harboring the ambition to manage the world and benefit the people. If you cannot be certain about employing or abandoning, then your mind will not be at peace. With an unpeaceful mind harboring the ambition to manage the world and benefit the people, when will you be able to have one thought last for ten thousand years? This is one. Also, you are often angry, this is two. And your learning values reason, which is obscured by what is known in relation to the Dao, this is three. These are your three obstructions.' He particularly values fame.

利如脫髮。有擔薄如頭陀。此為近道。且當以教乘滋茂之可也。王再拜受教。

華藏四㝵

鎮州蘿蔔

(會元四)僧問趙州。承聞和尚親見南泉是否。州曰鎮州出大蘿蔔頭。

普化生菜

(傳燈十)普化一日在僧堂前吃生菜。臨濟見云大似一頭驢。普化便作驢鳴。濟云這賊。普化云賊賊。便出去。

永嘉一宿

(會元二)溫州玄覺禪師詣曹溪。初到振錫攜瓶繞祖三匝卓然而立。祖曰。夫沙門者具三千威儀八萬細行。大德自何方而來。生大我慢。師云。生死事大。無常迅速。祖曰。何不體取無生。了無速乎。云。體即無生。了本無速。祖曰如是如是。於時大眾愕然。師方具威儀參禮。須臾告辭。祖曰返太速乎。師云本自非動豈有速耶。祖曰汝甚得無生之意。師曰無生豈有意耶。祖曰無意誰當分別。師云分別亦非意。祖嘆曰。善哉善哉。少留一宿。時謂之一宿覺。翌日回永嘉。

云蓋半載

(石霜諸法嗣　會元六)潭州云蓋山志元圓凈禪師。遊方時問云居曰。志元不奈何時如何。居曰祇為阇梨功力不到。師不禮拜。直造石霜亦如前問。霜云。非但阇梨。老僧亦不奈何。師雲和尚為甚麼不奈何。霜曰。老僧若奈何。拈過汝不奈何。師便禮拜。僧問石霜。萬戶俱閉即

【現代漢語翻譯】現代漢語譯本：例如脫髮。有人像苦行僧一樣穿著簡樸。這就是接近真理的道路。並且應當用佛法教義來滋養和發展它。國王再次拜謝接受教誨。

華藏世界的四種殊勝之處

鎮州的蘿蔔

（《禪宗頌古聯珠通集》第四卷）有僧人問趙州禪師：『聽說和尚您親自見過南泉禪師，是這樣嗎？』趙州禪師回答說：『鎮州出產大蘿蔔頭。』（趙州以蘿蔔頭來比喻，意在言外，啓發學人）

普化的生菜

（《景德傳燈錄》第十卷）普化禪師有一天在僧堂前吃生菜。臨濟禪師看見了，說：『你很像一頭驢。』普化禪師就學驢叫。臨濟禪師說：『你這賊！』普化禪師說：『賊！賊！』然後就出去了。

永嘉的一夜

（《禪宗頌古聯珠通集》第二卷）溫州玄覺禪師前往曹溪（六祖慧能所在地）。剛到時，他拄著錫杖，拿著瓶子，繞著六祖三圈，然後直立不動。六祖說：『出家人應該具備三千種威儀，八萬種細行。大德您從哪裡來？竟然如此傲慢。』玄覺禪師說：『生死是大事，無常迅速到來。』六祖說：『為什麼不去體悟無生，了悟就沒有迅速可言呢？』玄覺禪師說：『體悟就是無生，了悟本來就沒有迅速。』六祖說：『是這樣，是這樣。』當時大眾都很驚訝。玄覺禪師這才具足威儀，參拜六祖，一會兒就告辭。六祖說：『返回得太快了吧？』玄覺禪師說：『本來就不是動，哪裡有快慢呢？』六祖說：『你很懂得無生的道理。』玄覺禪師說：『無生哪裡有道理可言呢？』六祖說：『沒有道理，誰來分別呢？』玄覺禪師說：『分別也不是道理。』六祖讚歎說：『好啊！好啊！』讓他留宿一夜。當時人們稱他為『一宿覺』。第二天，玄覺禪師返回永嘉。

云蓋山的半年

（石霜楚圓的諸位法嗣，《禪宗頌古聯珠通集》第六卷）潭州云蓋山（位於潭州）的志元圓凈禪師，在遊方參學時問云居禪師：『志元無可奈何的時候該怎麼辦？』云居禪師說：『只因爲阇梨（梵語，意為親教師）你的功力還不到。』志元禪師沒有禮拜，直接去見石霜禪師，也像之前一樣發問。石霜禪師說：『不只是阇梨你，老僧我也無可奈何。』志元禪師問：『和尚您為什麼無可奈何？』石霜禪師說：『老僧如果能奈何，就越過了你的無可奈何了。』志元禪師於是禮拜。有僧人問石霜禪師：『萬戶都關閉的時候，又該如何？』

【English Translation】 English version: For example, hair loss. Some wear simple clothes like ascetics. This is the path to approach the truth. And it should be nourished and developed with the teachings of Buddhism. The king bowed again and accepted the teaching.

The Four Excellences of the Avatamsaka World

The Turnip of Zhenzhou

(Comprehensive Collection of Zen Sayings, Vol. 4) A monk asked Zen Master Zhaozhou: 'I heard that you personally met Zen Master Nanquan, is that so?' Zen Master Zhaozhou replied: 'Zhenzhou produces large turnip heads.' (Zhaozhou used the turnip head as a metaphor, implying something beyond words, to enlighten the student)

Puhua's Raw Vegetables

(Record of the Transmission of the Lamp, Vol. 10) One day, Zen Master Puhua was eating raw vegetables in front of the monks' hall. Zen Master Linji saw it and said: 'You look very much like a donkey.' Zen Master Puhua then imitated a donkey's bray. Zen Master Linji said: 'You thief!' Zen Master Puhua said: 'Thief! Thief!' Then he went out.

One Night in Yongjia

(Comprehensive Collection of Zen Sayings, Vol. 2) Zen Master Xuanjue of Wenzhou went to Caoxi (where the Sixth Patriarch Huineng was). Upon arriving, he held his staff and bottle, circled the Sixth Patriarch three times, and then stood upright. The Sixth Patriarch said: 'A monk should possess three thousand forms of dignified conduct and eighty thousand subtle practices. Where do you come from, Great Virtue? You are so arrogant.' Zen Master Xuanjue said: 'Birth and death are great matters, and impermanence arrives swiftly.' The Sixth Patriarch said: 'Why not realize non-birth and understand that there is no swiftness?' Zen Master Xuanjue said: 'Realization is non-birth, and understanding originally has no swiftness.' The Sixth Patriarch said: 'So it is, so it is.' At that time, the assembly was astonished. Zen Master Xuanjue then performed the proper rituals, paid respects to the Sixth Patriarch, and soon took his leave. The Sixth Patriarch said: 'Are you returning too quickly?' Zen Master Xuanjue said: 'Originally there is no movement, so how can there be swiftness?' The Sixth Patriarch said: 'You have a deep understanding of the principle of non-birth.' Zen Master Xuanjue said: 'Where does non-birth have a principle?' The Sixth Patriarch said: 'Without a principle, who would distinguish?' Zen Master Xuanjue said: 'Distinguishing is also not a principle.' The Sixth Patriarch praised: 'Good! Good!' He asked him to stay for one night. At that time, people called him 'The Awakened One of One Night'. The next day, Zen Master Xuanjue returned to Yongjia.

Half a Year on Mount Yungai

(Successors of Shishuang Chuyuan, Comprehensive Collection of Zen Sayings, Vol. 6) Zen Master Zhiyuan Yuanjing of Mount Yungai (located in Tanzhou), while traveling and studying, asked Zen Master Yunju: 'What should Zhiyuan do when he is helpless?' Zen Master Yunju said: 'It is only because your, Ajari (Sanskrit, meaning close teacher), strength is not enough.' Zen Master Zhiyuan did not bow, but went directly to see Zen Master Shishuang and asked the same question as before. Zen Master Shishuang said: 'Not only you, Ajari, but I, the old monk, am also helpless.' Zen Master Zhiyuan asked: 'Why are you helpless, Master?' Zen Master Shishuang said: 'If I could do something about it, I would have surpassed your helplessness.' Zen Master Zhiyuan then bowed. A monk asked Zen Master Shishuang: 'When all the doors are closed, what should be done?'

不問。萬戶俱開時如何。霜云堂中事作么生。僧無對。經半年方始下一點語曰。無人接得渠師去。乃禮拜乞為舉。霜不肯。師乃抱霜上方丈曰。和尚若不道。打和尚去在。霜曰得在。師頻禮拜。霜曰無人識得渠。師于言下頓省。

王岳四玄

溈仰三昧

(人天眼目)朗州古堤和尚。仰山到參。堤曰。去。汝無佛性。山叉手近前三步應諾。堤笑曰。子甚麼處得此三昧來。山曰。我從耽源處得名。溈山處得地。堤曰莫是溈山的子么。山曰。世諦即不無。佛法即不敢。山卻問和尚從甚處得此三昧。堤曰我從章敬處得此三昧。山嘆曰不可思議。來者難為湊伯。○義海　仰山坐次。有僧來作禮。山不顧。其僧乃問師識字否。山曰隨分。僧右旋一匝曰是甚麼字。山于地上書十字酬之。僧又左旋一匝曰是甚麼字。山改十字作○字。僧乃劃此[○@卍]相以兩手拓如修羅掌日月勢。曰是甚麼字。山乃劃此卍相對之。僧乃作婁至德勢。山曰。如是如是。此是諸佛之所護念。汝亦如是。吾亦如是。善自護持。其僧禮謝騰空而去。時有一道者見。經五日後遂問山。山曰汝還見否。道者曰某甲見出門騰空而去。山曰。此是西天羅漢。故來探吾道。道者曰某雖睹此三昧不辨其理。山曰吾以義為汝解釋。此是八種三昧。是覺海變

【現代漢語翻譯】現代漢語譯本：（僧人）不問。（溈山）萬戶都打開時會怎麼樣？霜云堂中的事情又該如何處理？僧人無言以對。過了半年才說了一句：『沒有人能接走他的老師。』於是（僧人）禮拜，請求（溈山）為他開示。溈山不肯。僧人於是抱著溈山的禪床說：『和尚如果不說，我就要打和尚了。』溈山說：『可以，可以。』僧人頻頻禮拜。溈山說：『沒有人認識他。』僧人聽了這話，當下頓悟。

王岳四玄

溈仰三昧

（人天眼目）朗州古堤和尚，仰山（慧寂）前去參拜。古堤說：『走開，你沒有佛性。』仰山合掌向前走了三步，應諾。古堤笑著說：『你從哪裡得到這種三昧（Samadhi，佛教用語，指心神平靜的狀態）？』仰山說：『我從耽源（應是潭州耽源應真禪師）處得到了名，從溈山（靈佑）處得到了地。』古堤說：『莫非你是溈山的弟子嗎？』仰山說：『世俗的諦理上不能說沒有（這個關係），但佛法上我不敢（自認是他的弟子）。』仰山反問和尚從哪裡得到這種三昧？古堤說：『我從章敬（懷暉）處得到這種三昧。』仰山讚歎說：『不可思議！來者很難找到對手。』義海：仰山（慧寂）坐禪時，有僧人前來作禮，仰山不理睬。那僧人就問：『禪師識字嗎？』仰山說：『略懂。』僧人向右繞了一圈說：『這是什麼字？』仰山在地上寫了個『十』字回答他。僧人又向左繞了一圈說：『這是什麼字？』仰山把『十』字改成『○』字。僧人於是畫了這個[○@卍]相，用兩手張開，做出修羅掌日月的姿勢，說：『這是什麼字？』仰山於是畫了個卍字相對。僧人於是做出婁至德的姿勢。仰山說：『是這樣，是這樣。這是諸佛所護念的。你也是這樣，我也是這樣。好好守護保持。』那僧人禮拜感謝，騰空而去。當時有個道士看見了，過了五天後就問仰山。仰山問：『你還看見了嗎？』道士說：『我看見他出門騰空而去。』仰山說：『這是西天的羅漢（Arhat，佛教修行證果者），特地來探我的道。』道士說：『我雖然看到了這種三昧，卻不明白其中的道理。』仰山說：『我用義理為你解釋。這是八種三昧，是覺海（指佛的智慧）變化出來的。』

【English Translation】 English version: (The monk) did not ask. What happens when all the doors of Weishan (Lingyou, 771-853) are opened? How should the affairs in the Frost Cloud Hall be handled? The monk had no answer. After half a year, he finally uttered a sentence: 'No one can take his teacher away.' So (the monk) bowed and begged (Weishan) to enlighten him. Weishan refused. The monk then hugged Weishan's meditation bed and said: 'If the abbot doesn't speak, I will beat the abbot.' Weishan said: 'Okay, okay.' The monk bowed repeatedly. Weishan said: 'No one recognizes him.' Upon hearing these words, the monk suddenly realized.

Wang Yue's Four Mysteries

Weiyang Samadhi

(Eyes of Humans and Gods) Abbot Guti of Langzhou, Yangshan (Huiji) went to pay respects. Guti said: 'Go away, you have no Buddha-nature.' Yangshan put his palms together and took three steps forward, acknowledging. Guti smiled and said: 'Where did you get this Samadhi (state of meditative consciousness)?' Yangshan said: 'I got the name from Danyuan (should be Chan Master Danyuan Yingzhen of Tanzhou), and the ground from Weishan (Lingyou).' Guti said: 'Could you be a disciple of Weishan?' Yangshan said: 'In terms of worldly truth, I cannot say no (to this relationship), but in terms of Buddhist Dharma, I dare not (claim to be his disciple).' Yangshan asked the abbot in return, 'Where did you get this Samadhi?' Guti said: 'I got this Samadhi from Zhangjing (Huaihui).' Yangshan exclaimed: 'Incredible! It is difficult for those who come to find an opponent.' Yihai: When Yangshan (Huiji) was meditating, a monk came to pay respects, but Yangshan ignored him. The monk then asked: 'Does the Chan master know how to read?' Yangshan said: 'A little.' The monk circled to the right once and said: 'What is this character?' Yangshan wrote the character '十' (ten) on the ground to answer him. The monk circled to the left once and said: 'What is this character?' Yangshan changed the character '十' to the character '○' (circle). The monk then drew this [○@卍] symbol, spread his hands, and made the posture of Asura holding the sun and moon, saying: 'What is this character?' Yangshan then drew the 卍 symbol in response. The monk then made the posture of Lou Zhide. Yangshan said: 'It is so, it is so. This is what all Buddhas protect and remember. You are like this, and I am like this. Take good care and maintain it.' The monk bowed in gratitude and flew into the sky. At that time, a Taoist saw it, and after five days, he asked Yangshan. Yangshan asked: 'Did you see it?' The Taoist said: 'I saw him go out and fly into the sky.' Yangshan said: 'This is an Arhat (one who has attained enlightenment) from the Western Heaven, who came specifically to explore my Dao.' The Taoist said: 'Although I saw this Samadhi, I do not understand the principle behind it.' Yangshan said: 'I will explain it to you with reason. This is the eight kinds of Samadhi, which are transformed from the sea of enlightenment (referring to the wisdom of the Buddha).'

為義海。體則同然。此義合有因有果即時異時總別不離隱身三昧也。

桐峰虎聲

(臨濟法嗣　傳燈)僧到桐峰主處便問。這裡忽逢大蟲時又作么生。庵主作虎聲。僧作怕勢。庵主呵呵大笑。僧云這老賊。庵主云爭奈老僧何。僧便休去。

投子牛在

舒州投子山大同禪師。因一婆上山云家中失卻牛請師一卜。師召婆。婆應諾。師云牛在。婆乃歡喜而去。

鏡清失利

(雪峰法嗣　會元七)越州鏡清寺道怤順德禪師。新到參。師拈起拂子。僧曰。久響鏡清。猶有這個在。師曰鏡清今日失利。師問荷玉甚處來。曰天臺來。師曰阿誰問汝天臺。曰和尚何得龍頭蛇尾。師云鏡清今日失利。師看經次。僧問和尚看甚麼經。師云我與古人鬥百草。師卻問汝會么。曰少年也曾恁么來。師云如今作么生。僧舉拳。師云我輸汝也。問辨不得提不起時如何。師曰爭得到這裡。曰恁么則禮拜去也。師云鏡清今日失利。師見僧學書乃問學甚麼書。曰請和尚鑒。師云一點未分三分著地。曰今日又似遇人又似不遇人。師云鏡清今日失利。問新年頭還有佛法也無。師曰有。曰如何是新年頭佛法。師云元正啟祚萬物咸新。曰謝師答話。師曰鏡清今日失利。上堂。眾集定。師拋下拄杖曰。大眾動著也二十棒。不動著

{ "translations": [ "現代漢語譯本：為義海（比喻佛法義理的深廣如海）。本體則是相同的。這個義理包含著因和果，既有同時性，又有異時性，總體和個別都不離隱身三昧（一種禪定境界）。", "", "桐峰虎聲", "", "（臨濟宗法嗣傳燈）有僧人到桐峰主持處，便問：『這裡忽然遇到老虎時，該怎麼辦？』庵主發出老虎的吼聲。僧人做出害怕的樣子。庵主哈哈大笑。僧人說：『這老賊！』庵主說：『你又能把我怎麼樣？』僧人便離開了。", "", "投子牛在", "", "舒州（今安徽省舒城縣一帶）投子山大同禪師，因為一位老婦人上山說家中丟失了牛，請禪師占卜。禪師叫喚老婦人。老婦人應聲。禪師說：『牛就在這裡。』老婦人於是歡喜地離開了。", "", "鏡清失利", "", "（雪峰宗法嗣會元七）越州（今浙江省紹興市一帶）鏡清寺道怤順德禪師，有新來的僧人蔘拜。禪師拿起拂子。僧人說：『久聞鏡清之名，果然還有這個（拂子）在。』禪師說：『鏡清今日失利了。』禪師問荷玉從哪裡來。僧人說：『從天臺山來。』禪師說：『誰讓你問天臺山的事？』僧人說：『和尚怎麼能龍頭蛇尾呢？』禪師說：『鏡清今日失利了。』禪師看經書時，僧人問：『和尚看什麼經？』禪師說：『我與古人鬥百草。』禪師反問：『你會嗎？』僧人說：『少年時也曾這樣。』禪師說：『現在怎麼樣？』僧人舉起拳頭。禪師說：『我輸給你了。』問：『辨別不清，提不起來時，該怎麼辦？』禪師說：『怎麼能到這裡？』僧人說：『既然這樣，我就禮拜告退了。』禪師說：『鏡清今日失利了。』禪師看見僧人學寫字，便問：『學什麼字？』僧人說：『請和尚指點。』禪師說：『一點未分，三分著地。』僧人說：『今天又像是遇到人，又像沒遇到人。』禪師說：『鏡清今日失利了。』問：『新年頭還有佛法嗎？』禪師說：『有。』問：『如何是新年頭的佛法？』禪師說：『元正（正月初一）啟祚（開始），萬物咸新。』僧人說：『謝謝師父回答。』禪師說：『鏡清今日失利了。』上堂說法，大眾集合完畢。禪師扔下拄杖說：『大眾動著也打二十棒，不動著", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version: It is the sea of meaning (a metaphor for the depth and breadth of Buddhist teachings, like the sea). The essence is the same. This meaning includes cause and effect, both simultaneous and asynchronous, and the totality and individuality are inseparable from the Samadhi (a state of meditative consciousness) of hidden form.", "", "Tiger's Roar at Tongfeng", "", "(Linji lineage successor, Chuan Deng) A monk arrived at the hermitage of the host of Tongfeng and asked, 'What should be done if one suddenly encounters a tiger here?' The host made the sound of a tiger roaring. The monk acted frightened. The host laughed heartily. The monk said, 'You old thief!' The host said, 'What can you do to this old monk?' The monk then left.", "", "Touzi: The Ox is Here", "", "Chan Master Datong of Touzi Mountain in Shuzhou (area around present-day Shucheng County, Anhui Province), because an old woman came to the mountain saying she had lost her ox at home and asked the master to divine its whereabouts. The master called out to the old woman. The old woman responded. The master said, 'The ox is here.' The old woman then happily left.", "", "Jingqing's Loss", "", "(Xuefeng lineage successor, Huiyuan Seven) Chan Master Daofu Shunde of Jingqing Temple in Yuezhou (area around present-day Shaoxing City, Zhejiang Province), a newly arrived monk paid respects. The master picked up a whisk. The monk said, 'I have long heard of Jingqing, and indeed this (whisk) is still here.' The master said, 'Jingqing has suffered a loss today.' The master asked Heyu where he came from. The monk said, 'From Tiantai Mountain.' The master said, 'Who asked you about Tiantai Mountain?' The monk said, 'How can the abbot be inconsistent?' The master said, 'Jingqing has suffered a loss today.' When the master was reading a scripture, a monk asked, 'What scripture is the abbot reading?' The master said, 'I am competing with the ancients in identifying herbs.' The master asked in return, 'Do you understand?' The monk said, 'I used to do that when I was young.' The master said, 'What about now?' The monk raised his fist. The master said, 'I lose to you.' Asked, 'What should be done when one cannot distinguish or lift up?' The master said, 'How did you get here?' The monk said, 'In that case, I will bow and take my leave.' The master said, 'Jingqing has suffered a loss today.' The master saw a monk learning to write and asked, 'What are you learning to write?' The monk said, 'Please examine it, Abbot.' The master said, 'One point is not yet distinguished, and three parts are on the ground.' The monk said, 'Today it is like meeting someone and also like not meeting someone.' The master said, 'Jingqing has suffered a loss today.' Asked, 'Is there still the Buddha-dharma at the beginning of the New Year?' The master said, 'Yes.' Asked, 'What is the Buddha-dharma at the beginning of the New Year?' The master said, 'The first day of the year begins, and all things are renewed.' The monk said, 'Thank you, Master, for answering.' The master said, 'Jingqing has suffered a loss today.' Ascending the Dharma hall, the assembly gathered. The master threw down his staff and said, 'If the assembly moves, they will be struck twenty times; if they do not move," ] }

也二十棒。時有僧出。拈得頭上戴出去。師曰鏡清今日失利。

趙州下載

(會元四)趙州上堂。兄弟若從南方來者即與下載。若從北方來者即與上載。所以道。近上人問道即失。近下人問道即得道。

歸宗插標

(禪林類聚十八)和補曰。歸宗常禪師因普請入園取菜。乃畫一圓相圍卻一株菜以標插之。語首座大眾云。輒不得動著每人下一轉語來。是時一眾各呈見解。未嘗有契。師以棒趁云。這一隊漢無一個有智惠。吃欲我多少菜。不能與圓頭出氣。乃蹈倒標子拽著菜而歸。

興化擲柺

(會元四)興化到法堂令維那聲鐘集眾。師云還識老僧么。眾無對。師擲下柺子端然而逝。

清豁歸山

(泉州睡龍溥禪師嗣傳燈二十三)漳州保福院清豁禪師。將順世舍眾。欲入山待滅。過苧溪石橋乃遺偈曰。世人休說路行難。鳥道羊腸咫尺間。珍重苧溪溪畔水。汝歸滄海我歸山。即往貴湖卓庵。未幾謂門人曰。吾滅后將遺體施諸蟲蟻。勿置墳塔。言訖潛入湖頭山。坐盤石儼然長往。弟子戒因入山尋見。稟遺命延留七日。竟無蟲蟻之所侵食。遂就阇維。散於林野。今泉州開元寺凈土院影堂存焉。

性空沒海

(黃龍怨梧禪師嗣普燈十)蜀僧普首座。自號性空庵主。因

【現代漢語翻譯】現代漢語譯本也打二十棒。當時有個僧人出來，拿起頭上的帽子戴著走了。鏡清禪師說：『鏡清我今天失算了。』

趙州禪師開示

趙州禪師上堂說法：『各位如果從南方來，我就幫你們卸下行李；如果從北方來，我就幫你們裝上行李。』所以說，親近上等人問，反而會迷失；親近下等人問，反而能得道。

歸宗禪師插標

和補禪師說：歸宗常禪師帶領大眾在園中采菜，他畫了一個圓圈，圈住一棵菜，並在旁邊插上標記。告訴首座和大眾說：『誰也不許動這棵菜，每個人都要針對這個情景說出一句轉語。』當時大家各自發表見解，但沒有一個契合禪師的心意。禪師用棒子趕他們走，說：『你們這群人沒有一個有智慧，想讓我少吃多少菜？卻不能替這個圓頭菜出氣。』於是踢倒標記，拔起菜就走了。

興化禪師擲柺杖

興化禪師來到法堂，讓維那（寺院中負責維持秩序的僧人）敲鐘集合大眾。禪師說：『你們還認識我這個老僧嗎？』大眾無言以對。禪師扔下柺杖，端坐而逝。

清豁禪師歸山

漳州保福院清豁禪師，將要圓寂，告別大眾，想要入山等待滅度。經過苧溪石橋時，留下偈語說：『世人不要說路難走，鳥道羊腸就在咫尺之間。珍重啊，苧溪溪畔的水，你歸向滄海，我歸向山林。』隨即前往貴湖搭建茅庵。不久，告訴門人說：『我死後，將遺體施捨給蟲蟻，不要建造墳墓和佛塔。』說完，悄悄進入湖頭山，坐在盤石上安然去世。弟子戒因入山尋找，找到了禪師，遵照遺命停放七日，竟然沒有蟲蟻侵食。於是火化，將骨灰撒在山林中。現在泉州開元寺凈土院的影堂還儲存著他的畫像。

性空禪師沒海

蜀僧普首座，自號性空庵主，因為……

【English Translation】 English version Also twenty blows. At that time, a monk came out, picked up the hat on his head and wore it away. Zen Master Jingqing said, 'Jingqing has lost today.'

Zhao Zhou's Instruction

Zen Master Zhao Zhou said in the Dharma hall: 'If you brothers come from the south, I will help you unload your luggage; if you come from the north, I will help you load your luggage.' Therefore, it is said that approaching superiors to ask will lead to loss; approaching inferiors to ask will lead to enlightenment.

Guizong's Marking with a Sign

He Bu said: Zen Master Guizong Chang led the assembly to pick vegetables in the garden. He drew a circle around a vegetable and placed a sign next to it. He told the head monk and the assembly: 'No one is allowed to touch this vegetable. Each person must offer a turning phrase regarding this scene.' At that time, everyone expressed their views, but none of them matched the Zen master's intention. The Zen master chased them away with a stick, saying: 'None of you are wise. How many vegetables do you want me to eat less? You can't even speak for this round-headed vegetable.' Then he kicked down the sign, pulled up the vegetable, and left.

Xinghua Throws His Staff

Zen Master Xinghua came to the Dharma hall and asked the director (the monk in charge of maintaining order in the monastery) to ring the bell to gather the assembly. The Zen master said, 'Do you still recognize this old monk?' The assembly was speechless. The Zen master threw down his staff and passed away peacefully.

Qinghuo Returns to the Mountain

Zen Master Qinghuo of Baofu Temple in Zhangzhou was about to pass away, bid farewell to the assembly, and wanted to enter the mountain to await extinction. When passing the Shiqi Bridge in Zhuxi, he left a verse saying: 'People should not say the road is difficult to walk, the bird path and sheep intestines are just a short distance away. Cherish the water on the bank of Zhuxi Creek, you return to the sea, and I return to the mountains.' Then he went to Guihu to build a hut. Soon, he told his disciples: 'After I die, give my remains to insects and ants, and do not build tombs or pagodas.' After speaking, he quietly entered Hutou Mountain and passed away peacefully sitting on a rock. Disciple Jieyin went into the mountain to search and found the Zen master. Following his last wishes, the body was left for seven days, and no insects or ants invaded it. Then it was cremated, and the ashes were scattered in the mountains and forests. Now, the portrait of him is still preserved in the Yingtang of the Pure Land Courtyard of Kaiyuan Temple in Quanzhou.

Xingkong Drowns in the Sea

Shu monk Pu, the head seat, styled himself as the Hermit Xingkong, because...

欲泛海辭別緇素。而說偈言。坐脫立亡不若水葬。一省柴燒一免開擴。撒手便行不妨懌暢。誰是智音船子和尚。高風難繼。百千年一曲。漁歌少人唱。由是登漆盆張布帆舉手以謝四眾。乃吹鐵笛至洪波中而自沒矣。三日後潮退于沙洲上跏趺而坐。神色不動。道友幾萬人迎歸青龍供養五日。荼毗舍利五色如珠無數。雙鶴盤旋竟日。火盡而去。

黃龍三關

(會元十七)黃龍室中常問僧曰。人人盡有生緣。上座生緣在何處。正當問答交鋒。卻復伸手曰。我手何似佛手。又問諸方參請宗師所得。卻復垂腳曰我腳何似驢腳。三十餘年示此三問。學者莫有契其旨。脫有酬者。師未嘗可否。斂目危坐。人莫測其意。延之又問其故。師云。已過關者掉臂徑往。安知有關吏。問可否此未透關者也。叢林目之為黃龍三關。師自頌曰。生緣有語人皆識。水母何曾離得鰕。但見日頭東畔上。誰能更吃趙州茶。我手佛手兼舉。禪人直下薦取。不動干戈道出。當處超佛越祖。我腳驢腳並行。步步蹈著無生。會得云收月卷。方知此道縱橫。總頌曰。生緣斷處伸驢腳。驢腳伸時佛手開。為報五湖參學者。三關一一透將來。

浮山九帶

(人天眼目)浮山遠既老。退休于會聖嵓。因閱斑固九流(儒流．道流．陰陽流．法流．名

【現代漢語翻譯】現代漢語譯本：他想要泛海辭別僧俗大眾，於是說了偈語：『坐著死去，站著死去，不如水葬。』這樣可以節省柴火，又免去開挖墳墓的麻煩。放手而去，不妨快樂舒暢。誰是懂得音律的船子和尚？高尚的風格難以繼承，百千年才有一曲。漁歌很少有人唱了。因此，他登上漆盆，張開布帆，舉手向四眾告別，然後吹著鐵笛進入洪波之中，自己沉沒了。三天後，潮水退去，在沙洲上發現他跏趺而坐，神色沒有改變。幾萬道友迎接他回到青龍寺供養了五天。荼毗（火化）后，舍利五色如珠，數量無數。雙鶴盤旋了一整天，火化完畢后才離去。

黃龍三關

（會元十七）黃龍慧南禪師在室中經常問僧人：『人人都有生緣，上座你的生緣在哪裡？』正在問答交鋒的時候，卻又伸出手說：『我的手像不像佛手？』又問諸方參學的人，參請宗師得到了什麼，卻又垂下腳說：『我的腳像不像驢腳？』三十多年來，他用這三個問題來開示學人，學者沒有能夠領會其中的旨意。即使有人回答，黃龍慧南禪師也不曾表示肯定或否定，只是斂目端坐，人們無法猜測他的意思。延慶問他其中的緣故，黃龍慧南禪師說：『已經過了關的人，甩開手臂徑直往前走，哪裡知道還有守關的官吏？問是否肯定或否定，這是還沒有透徹關卡的人。』叢林中人稱之為黃龍三關。黃龍慧南禪師自己作頌說：『生緣有語人人都知道，水母哪裡能夠離開蝦？』只看見太陽從東邊升起，誰還能再去吃趙州茶？我的手和佛手一起舉起，禪人直接領會。不動用干戈就能說出，當下就超越佛和祖。我的腳和驢腳並行，每一步都踩著無生。領會了云收月卷，才知道這條道路縱橫交錯。總頌說：『生緣斷絕之處伸出驢腳，驢腳伸出之時佛手打開。』告訴五湖四海的參學者，三關要一一透徹才能通過。

浮山九帶

（人天眼目）浮山法遠年老后，在會聖嵓退休。因為閱讀班固的《九流》（儒流、道流、陰陽流、法流、名

【English Translation】 English version: He desired to cross the sea to bid farewell to both monastics and laypeople. Thus, he spoke a verse: 'Sitting in death, standing in death, is not as good as water burial.' This saves firewood and avoids the trouble of digging a grave. Letting go and departing, one might as well be joyful and carefree. Who is the enlightened Shikuang (boatman) monk? His noble style is difficult to inherit; a tune comes along once in a hundred or a thousand years. Few people sing the fisherman's song. Therefore, he boarded a lacquer basin, unfurled a cloth sail, and raised his hand to bid farewell to the four assemblies. Then, playing an iron flute, he entered the vast waves and submerged himself. Three days later, the tide receded, and he was found sitting in full lotus posture on a sandbar, his expression unchanged. Tens of thousands of fellow practitioners welcomed him back to Qinglong Temple for five days of offerings. After cremation (cremation), the sarira (relics) were five-colored like pearls, countless in number. A pair of cranes circled all day, departing after the cremation was complete.

The Three Barriers of Huanglong

(Huiyuan 17) Chan Master Huanglong Huinan often asked monks in his room: 'Everyone has a source of origination (生緣 shēngyuán), where is your source of origination, venerable one?' Just as the question and answer were clashing, he would then extend his hand and say: 'Is my hand like the Buddha's hand?' He also asked those who studied with masters from various places what they had gained, and then he would lower his foot and say: 'Is my foot like a donkey's foot?' For more than thirty years, he used these three questions to instruct students, but none were able to grasp their meaning. Even if someone answered, Chan Master Huanglong Huinan never expressed affirmation or denial, but simply sat with his eyes closed, and people could not guess his intention. Yanqing asked him the reason for this, and Chan Master Huanglong Huinan said: 'Those who have already passed the barrier swing their arms and go straight ahead, how would they know there are gatekeepers? Asking whether to affirm or deny is for those who have not yet penetrated the barrier.' People in the monastic community called them the Three Barriers of Huanglong. Chan Master Huanglong Huinan composed a verse himself, saying: 'The source of origination has words that everyone knows, how can the jellyfish ever leave the shrimp?' Only seeing the sun rise from the east, who would still go to drink Zhao Zhou's tea? My hand and the Buddha's hand are raised together, Chan practitioners directly understand. Without using weapons, one can speak out, and immediately transcend the Buddha and the ancestors. My foot and the donkey's foot go side by side, every step treading on no-birth. Understanding the clouds receding and the moon appearing, one knows that this path is crisscrossing. The general verse says: 'Where the source of origination is cut off, the donkey's foot extends, when the donkey's foot extends, the Buddha's hand opens.' Tell the students from all over the world, the three barriers must be penetrated one by one to pass through.

The Nine Streams of Fushan

(Rentiān Yǎnmù) After Fushan Fayuan became old, he retired to the Huisheng Cliff. Because he read Ban Gu's 'Nine Streams' (Confucianism, Taoism, Yin-Yang, Legalism, Nominalists

流．墨流．縱橫流．離流．農流)遂擬之作九帶。敘佛祖教義。博採先德機語。參同印證。其一曰佛正法眼帶。其二曰佛法藏帶。其三曰理實帶。其四曰事實帶。其五曰理事縱橫帶。其六曰屈曲帶。其七曰妙挾兼帶。其八曰金針雙鎖帶。其九曰平懷常實帶。學者既已傳誦。

青州正座

舒州投子義青禪師。青社李氏。參浮山。嗣洞下宗。山遂書偈送曰。須彌立虛空。日月輔而轉。群峰漸倚化。白雲方改變。少林風起叢。曹溪洞簾卷。金鳳宿龍巢。宸苔豈車輾。令依圓通透禪師。師至彼。無所參問。唯嗜睡而已。執事白通曰。堂中有僧日睡。當行規法。通曰是誰。曰青上座。通曰。未可。待與按過。通即曳杖入室。見師正睡乃擊床呵曰。我這裡無閑飯與上坐吃了打眠。師雲和尚教某何為。通曰何不參禪去。師云美食不中飽人吃。通曰爭奈大有人不肯上座。師云待肯堪作甚麼。通曰上座曾見甚麼人來。師雲浮山。通曰怪得恁么頑賴。遂握手相笑歸方丈。由是道聲籍甚。初住白雲。次遷投子(寺名也)。

普明不拜

仁儉短偈

(傳燈四)洛京福先寺仁儉禪師。自嵩山罷問放矌郊𨞬。時謂之騰騰和尚。唐天𠕋間天后詔入內。至殿前仰視天后良久曰會么。后曰不會。師云老僧持不語戒。言訖而

【現代漢語翻譯】現代漢語譯本：（儒家、墨家、縱橫家、道家、農家）於是模仿他們創作了九帶。敘述佛祖的教義，廣泛採納前代高僧的開示，互相參照印證。第一條叫做佛正法眼帶，第二條叫做佛法藏帶，第三條叫做理實帶，第四條叫做事實帶，第五條叫做理事縱橫帶，第六條叫做屈曲帶，第七條叫做妙挾兼帶，第八條叫做金針雙鎖帶，第九條叫做平懷常實帶。學佛的人已經傳誦這些內容。

青州正座

舒州（今安徽省舒城縣一帶）投子義青禪師，青社（地名）李氏。參學于浮山（僧人名），繼承洞下宗。浮山於是寫偈送別說：『須彌山屹立在虛空，日月輔佐它運轉。群峰漸漸依附變化，白雲才改變方向。少林寺風氣興起，曹溪（地名）洞簾捲起。金鳳棲息在龍巢，宸苔豈能被車輪碾壓。』讓他依止圓通透禪師。義青禪師到那裡，沒有什麼參問，只是喜歡睡覺。執事告訴圓通透禪師說：『堂中有一個僧人整天睡覺，應該按照規矩懲罰他。』圓通透禪師問：『是誰？』執事說：『是青上座。』圓通透禪師說：『不可，等我考察一下。』圓通透禪師就拄著枴杖進入義青禪師的房間，看見他正在睡覺，就敲床呵斥說：『我這裡沒有閑飯給上座吃了睡覺。』義青禪師說：『和尚教我做什麼？』圓通透禪師說：『為什麼不去參禪？』義青禪師說：『美味佳餚不能讓飽人吃。』圓通透禪師說：『可是有很多人不認可上座。』義青禪師說：『等他們認可了又能做什麼？』圓通透禪師說：『上座曾經見過什麼人？』義青禪師說：『浮山。』圓通透禪師說：『怪不得你這麼頑固懶惰。』於是握著他的手笑著回到方丈。從此義青禪師的道聲遠播。最初住在白雲寺，後來遷到投子寺（寺名）。

普明不拜

仁儉短偈

（《景德傳燈錄》第四卷）洛京（今河南省洛陽市）福先寺仁儉禪師，自從在嵩山停止參問后，就放曠于郊野。當時人們稱他為騰騰和尚。唐朝天𠕋（武則天年號）年間，武則天詔他入宮。到殿前，仁儉禪師仰視武則天很久，說：『會么？』武則天說：『不會。』仁儉禪師說：『老僧持不語戒。』說完就離開了。

【English Translation】 English version: (The Confucian, Mohist, Diplomat, Taoist, and Agricultural schools) then imitated them to create the Nine Belts. These narrate the doctrines of the Buddha, widely adopting the teachings of past eminent monks, and mutually referencing and verifying them. The first is called the Buddha's Right Dharma Eye Belt, the second is called the Buddha's Dharma Treasury Belt, the third is called the Principle of Reality Belt, the fourth is called the Fact Belt, the fifth is called the Principle and Fact Interwoven Belt, the sixth is called the Crooked Belt, the seventh is called the Subtle Combined Belt, the eighth is called the Golden Needle Double Lock Belt, and the ninth is called the Peaceful and Constant Reality Belt. Students have already been reciting these.

Qingzhou Takes the Seat

Zen Master Yiqing of Touzi Temple in Shuzhou (area around present-day Shucheng County, Anhui Province), was a Li from Qingshe (place name). He studied with Fushan (monk's name) and inherited the Caodong school. Fushan then wrote a verse to send him off, saying: 'Mount Sumeru stands in the void, the sun and moon assist its rotation. The peaks gradually rely on transformation, the white clouds then change direction. The Shaolin Temple's atmosphere rises, the Caoxi (place name) cave curtain rolls up. The golden phoenix roosts in the dragon's nest, how can the imperial moss be crushed by wheels?' He was told to rely on Zen Master Yuantong Tou. When Zen Master Yiqing arrived there, he had no questions to ask, he just liked to sleep. The attendant told Zen Master Yuantong, 'There is a monk in the hall who sleeps all day, he should be punished according to the rules.' Zen Master Yuantong asked, 'Who is it?' The attendant said, 'It is Upper Seat Qing.' Zen Master Yuantong said, 'Not yet, let me examine him.' Zen Master Yuantong then entered Zen Master Yiqing's room with his staff, saw him sleeping, and knocked on the bed, scolding, 'I don't have idle rice here for the Upper Seat to eat and sleep.' Zen Master Yiqing said, 'What does the Abbot want me to do?' Zen Master Yuantong said, 'Why not practice Zen?' Zen Master Yiqing said, 'Delicious food cannot be eaten by a full person.' Zen Master Yuantong said, 'But there are many people who do not approve of the Upper Seat.' Zen Master Yiqing said, 'What can they do when they approve?' Zen Master Yuantong said, 'Whom has the Upper Seat seen before?' Zen Master Yiqing said, 'Fushan.' Zen Master Yuantong said, 'No wonder you are so stubborn and lazy.' Then he held his hand, laughed, and returned to his abbot's quarters. From then on, Zen Master Yiqing's reputation spread far and wide. He first lived in Baiyun Temple, and later moved to Touzi Temple (temple name).

Puming Does Not Bow

Renjian's Short Verse

(From the fourth volume of the Jingde Records of the Transmission of the Lamp) Zen Master Renjian of Fuxian Temple in Luojing (present-day Luoyang City, Henan Province), since he stopped asking questions at Mount Song, he became unrestrained in the countryside. At that time, people called him the Tengteng Monk. During the Tian𠕋 (Empress Wu Zetian's reign) period of the Tang Dynasty (690-692), Empress Wu Zetian summoned him to the palace. Upon arriving in front of the palace hall, Zen Master Renjian looked up at Empress Wu Zetian for a long time and said, 'Do you understand?' Empress Wu Zetian said, 'I do not understand.' Zen Master Renjian said, 'The old monk observes the vow of silence.' After saying that, he left.

出。翌日晉短歌十九首。天后覽而嘉之。

永嘉長歌

(會元二)永嘉大師作證道歌。泳潘天下。西竺謂之震旦聖者經。即曹溪末後之旨。

老龐及第

(碧巖五)龐居士曰。十方同聚會。個個學無為。此是選佛場。心空及第歸。

慶諸登科

(道吾智法嗣　禪林類聚十七)許州金明上坐曾問石霜。一毫穿眾穴時如何。師云直須萬年后。問萬年后如何。師云。登科任汝登科。㧞萃任汝拔萃。后問經山諲云。一毫穿眾穴時如何。諲曰。先靴任汝先靴。結褁任汝結褁。

陳操驗僧

(傳燈十二)陳操尚書與僧齋次。忽拈起胡餅問僧曰。江西湖南還有這個么。僧曰尚書適來吃什麼。尚書曰敲鐘謝響。又一日齋僧次。躬行餅。僧展手欲接。尚書乃縮手。僧無語。尚書曰果然果然。異日問僧曰。有個事與上座商量得么。僧曰合取狗口。尚書自摑口曰操罪過。僧曰知過必改。尚書曰恁么即乞上座口吃飯。又齋僧自行食次曰上坐施食。上坐曰三德六味。尚書曰錯。上座無對。

真際勘婆

(傳燈十)五臺山有一婆子接待。凡有僧問臺山路甚處去。婆子云驀直去。僧才行。婆云好個師僧又與么去。如是既久。游僧傳到趙州。州聞得乃云。待老僧為汝去勘破。州往彼便問

【現代漢語翻譯】出。第二天，晉獻上了短歌十九首。天后（武則天）看了之後非常讚賞。

永嘉長歌

（會元二年(786)）永嘉大師（玄覺）創作了《證道歌》，傳遍天下。西竺（印度）稱之為震旦（中國）聖者的經典，即曹溪（六祖慧能）末後的宗旨。

老龐及第

（碧巖錄第五則）龐居士說：『十方同來聚會，個個學習無為法。這裡就是選佛的考場，心空了就能及第歸。』

慶諸登科

（道吾智（道吾圓智）的法嗣，《禪林類聚》第十七卷）許州金明上座曾經問石霜（石霜楚圓）：『一毫穿透眾多孔穴時，會怎麼樣？』石霜說：『必須等待萬年后。』問：『萬年後會怎麼樣？』石霜說：『要登科就任你登科，要拔萃就任你拔萃。』後來問經山諲（經山善諲）說：『一毫穿透眾多孔穴時，會怎麼樣？』諲說：『先穿靴就任你先穿靴，要打包裹就任你打包裹。』

陳操驗僧

（《景德傳燈錄》第十二卷）陳操尚書與僧人一起齋飯時，忽然拿起胡餅問僧人說：『江西、湖南還有這個嗎？』僧人說：『尚書剛才吃了什麼？』尚書說：『敲鐘謝響。』又有一天齋僧時，親自遞餅。僧人伸出手要接，尚書就縮回手。僧人無話可說。尚書說：『果然果然。』有一天問僧人說：『有件事想和上座商量，可以嗎？』僧人說：『閉上你的狗嘴。』尚書自己打自己的嘴巴說：『陳操罪過。』僧人說：『知錯就改。』尚書說：『既然這樣，就請上座用嘴吃飯。』又有一天齋僧，親自送飯時說：『上座請用。』上座說：『三德六味。』尚書說：『錯了。』上座無言以對。

真際勘婆

（《景德傳燈錄》第十卷）五臺山有一位老婦人接待僧人。凡是有僧人問五臺山的路怎麼走，老婦人就說：『一直走。』僧人剛走，老婦人就說：『好個師僧，又這樣走了。』這樣很久之後，遊方僧人傳到了趙州（趙州從諗）那裡。趙州聽了就說：『等老僧為你們去勘破她。』趙州前往那裡便問：

【English Translation】 Presented. The next day, Jin presented nineteen short poems. The Empress Dowager (Wu Zetian) read them and praised them highly.

The Song of Yongjia

(The second year of Huiyuan (786)) Yongjia Dashi (Yongjia Xuanjue) composed the 'Song of Enlightenment,' which spread throughout the world. In West India, it is called the scripture of the sage of Zhendan (China), which is the final teaching of Caoxi (Huineng, the Sixth Patriarch).

Layman Pang Passes the Examination

(Blue Cliff Record, Case 5) Layman Pang said: 'The ten directions gather together, everyone learning non-action. This is the examination hall for selecting Buddhas; when the mind is empty, one passes the examination and returns home.'

Qingzhu Passes the Examination

(Successor of Daowu Zhi (Daowu Yuanzhi), 'Zen Forest Collection,' Volume 17) The Venerable Jinming of Xuzhou once asked Shishuang (Shishuang Chuyuan): 'What happens when a single hair pierces through numerous holes?' Shishuang said: 'You must wait ten thousand years.' He asked: 'What will happen after ten thousand years?' Shishuang said: 'If you want to pass the examination, then pass the examination; if you want to stand out, then stand out.' Later, he asked Jingshan Yin (Jingshan Shanyin): 'What happens when a single hair pierces through numerous holes?' Yin said: 'If you want to put on your boots first, then put on your boots first; if you want to pack your bags, then pack your bags.'

Chen Cao Tests Monks

(Transmission of the Lamp, Volume 12) Minister Chen Cao was having a meal with monks when he suddenly picked up a sesame cake and asked the monks: 'Do they have this in Jiangxi and Hunan?' A monk said: 'What did the Minister eat just now?' The Minister said: 'Striking the bell to thank the sound.' Another day, while offering food to the monks, he personally handed out cakes. A monk reached out to take it, but the Minister withdrew his hand. The monk was speechless. The Minister said: 'Indeed, indeed.' Another day, he asked a monk: 'Is there something I can discuss with you, Venerable?' The monk said: 'Shut your dog mouth.' The Minister slapped his own mouth and said: 'Cao is guilty.' The monk said: 'Knowing your mistake, you must correct it.' The Minister said: 'In that case, I beg the Venerable to eat with your mouth.' Another day, while personally serving food to the monks, he said: 'Venerable, please accept this offering.' The Venerable said: 'Three virtues and six flavors.' The Minister said: 'Wrong.' The Venerable was speechless.

Zhenji Examines the Old Woman

(Transmission of the Lamp, Volume 10) There was an old woman on Mount Wutai who received monks. Whenever a monk asked how to get to Mount Wutai, the old woman would say: 'Go straight ahead.' As soon as the monk left, the old woman would say: 'What a fine monk, gone that way again.' After a long time, wandering monks told Zhao Zhou (Zhaozhou Congshen) about it. When Zhao Zhou heard this, he said: 'I will go and investigate her for you.' Zhao Zhou went there and asked:

。臺山路向甚處去。婆云驀直去。州才行。婆云好個師僧又與么去。州回升座舉示大眾云。已為諸人勘破婆子了也。

道士背坐

(傳燈廿七)昔有道流在佛殿前背佛而坐。僧曰道士莫背佛。道流曰。大德。本教中道。佛身充滿於法界。向甚麼處坐得。僧無對。法眼代云。識得汝。

疏山倒屙

(傳燈十七)香嚴禪師因僧問不慕諸聖不重己靈時如何。嚴曰萬機休罷千聖不攜。疏山在眾作嘔聲曰是何言歟。嚴問阿誰。眾曰師叔。嚴曰不諾老僧那。師出雲是。嚴曰汝莫道得。曰道得。嚴曰汝試道看。曰。若教某甲道。須還師資禮始得。嚴乃下座禮拜。躡前問。師云。何不道肯重不得全。嚴曰饒汝恁么。也須三十年倒屙。設住山無柴燒。近水無水吃。分明記取。后住疏山果如嚴記。至二十七年病癒。自云香嚴師兄記我三十年倒屙。今少三年。每食畢以手抉而吐之。以應前記。

義存漆桶

(會元七)投子指庵前一片石謂雪峰曰。三世諸佛總在里許。峰曰須知有不在里許者。子曰不快漆桶。投子與雪峰游龍眠。有兩路。問那個是龍眠路。子以杖指之。峰云東去西去。子曰不快漆桶。問一槌便就時如何。子曰不是性燥漢。曰不假一槌時如何。子曰不快漆桶。問此間還有人蔘也無。子將钁頭

【現代漢語翻譯】現代漢語譯本：臺山的路往哪裡去？老太婆說：『一直往前走。』僧人剛要走，老太婆說：『好個師父，又這樣走了。』趙州禪師回到座位上，舉起這件事告訴大眾說：『我已經替你們勘破這個老太婆了。』

一個道士背對著佛像坐著。

過去有個道士在佛殿前背對著佛像坐著。僧人說：『道士不要背對佛像。』道士說：『大德（對僧人的尊稱），我們教義中說，佛身充滿整個法界，我能往哪裡坐呢？』僧人無言以對。法眼禪師代替僧人回答說：『我認得你。』

疏山禪師倒著拉屎

香嚴禪師因為有僧人問：『不羨慕諸聖，不看重自己的靈性時，如何是好？』香嚴禪師說：『萬機休止，千聖不顧。』疏山禪師在人群中作嘔吐聲說：『這是什麼話？』香嚴禪師問是誰。眾人說是師叔。香嚴禪師說：『你不認可老僧嗎？』疏山禪師出來說：『是。』香嚴禪師說：『你能不能說出來？』疏山禪師說：『如果讓我說，必須先還我師資之禮才行。』香嚴禪師於是下座禮拜，再次問之前的問題。疏山禪師說：『說可以重視，但不能完全重視。』香嚴禪師說：『即使你這樣，也需要三十年倒著拉屎。假設你住在山上，沒有柴燒，靠近水邊，沒有水喝，要清楚地記住。』後來疏山禪師住在疏山，果然如香嚴禪師所說。到第二十七年病好了，自己說：『香嚴師兄說我三十年倒著拉屎，現在少了三年。』每次吃完飯就用手摳出來吐掉，以應驗之前的預言。

義存禪師的漆桶

投子禪師指著庵前的一片石頭對雪峰禪師說：『三世諸佛（過去、現在、未來的一切佛）都在這裡面。』雪峰禪師說：『要知道有不在這裡面的。』投子禪師說：『真是不痛快的漆桶。』投子禪師和雪峰禪師在龍眠山遊玩，有兩條路。投子禪師問：『哪條是龍眠的路？』投子禪師用枴杖指著其中一條路。雪峰禪師說：『往東去還是往西去？』投子禪師說：『真是不痛快的漆桶。』有人問：『一錘子就成功時，如何是好？』投子禪師說：『不是性子急躁的人。』那人說：『不借助一錘子時，如何是好？』投子禪師說：『真是不痛快的漆桶。』有人問：『這裡還有人蔘嗎？』投子禪師拿起鋤頭

【English Translation】 English version: Where does the road to Mount Tai go? The old woman said, 'Go straight ahead.' As the monk was about to leave, the old woman said, 'What a fine monk, leaving like that again.' Zhaozhou Chan Master returned to his seat, raised the matter, and told the assembly, 'I have already seen through this old woman for all of you.'

A Taoist priest sits with his back to the Buddha statue.

In the past, there was a Taoist priest sitting in front of the Buddha hall with his back to the Buddha statue. A monk said, 'Taoist, do not turn your back to the Buddha.' The Taoist said, 'Great Virtue (a respectful term for monks), our doctrine says that the Buddha's body fills the entire Dharma realm, where can I sit?' The monk had no reply. Dharma Eye Chan Master replied on behalf of the monk, 'I recognize you.'

Shushan Chan Master defecates upside down

Chan Master Xiangyan, because a monk asked, 'What is it like when one does not admire the saints and does not value one's own spirituality?' Chan Master Xiangyan said, 'All activities cease, and a thousand saints are not concerned.' Chan Master Shushan made a vomiting sound in the crowd and said, 'What is this talk?' Chan Master Xiangyan asked who it was. The crowd said it was the senior uncle. Chan Master Xiangyan said, 'Do you not approve of this old monk?' Chan Master Shushan came out and said, 'Yes.' Chan Master Xiangyan said, 'Can you say it?' Chan Master Shushan said, 'If you want me to say it, you must first return my teacher-student etiquette.' Chan Master Xiangyan then stepped down and bowed, asking the previous question again. Chan Master Shushan said, 'It can be valued, but not completely valued.' Chan Master Xiangyan said, 'Even if you are like this, you still need to defecate upside down for thirty years. Suppose you live on a mountain with no firewood to burn, and near water with no water to drink, remember it clearly.' Later, Chan Master Shushan lived on Shushan, and it was indeed as Chan Master Xiangyan had said. By the twenty-seventh year, he recovered from his illness and said to himself, 'Senior Brother Xiangyan said I would defecate upside down for thirty years, now it is three years short.' Every time after eating, he would use his hand to pick it out and spit it out, to fulfill the previous prediction.

Yicun Chan Master's lacquer bucket

Chan Master Touzi pointed to a piece of stone in front of the hermitage and said to Chan Master Xuefeng, 'All the Buddhas of the three worlds (past, present, and future) are inside here.' Chan Master Xuefeng said, 'Know that there are those who are not inside here.' Chan Master Touzi said, 'Truly an unpleasant lacquer bucket.' Chan Master Touzi and Chan Master Xuefeng were playing in Longmian Mountain, and there were two roads. Chan Master Touzi asked, 'Which is the road to Longmian?' Chan Master Touzi pointed to one of the roads with his staff. Chan Master Xuefeng said, 'Going east or going west?' Chan Master Touzi said, 'Truly an unpleasant lacquer bucket.' Someone asked, 'What is it like when it is successful with one hammer?' Chan Master Touzi said, 'Not a person with an impatient temperament.' That person said, 'What is it like when not relying on one hammer?' Chan Master Touzi said, 'Truly an unpleasant lacquer bucket.' Someone asked, 'Is there ginseng here?' Chan Master Touzi picked up a hoe

拋向峰面前。峰曰恁么則當處掘去也。子曰不快漆桶。雪峰上堂。盡大地撮來如粟米粒大。拋向面前。漆桶不會。打鼓普請看。長慶問雲門曰。雪峰與么道還有出頭不得處么。門曰有。曰作么生。門曰不可總作野狐精見解。又曰狼籍不少。

師備飯籮

和補曰。禪林類聚云。玄沙備禪師因雪峰垂語云。飯籮邊坐餓死漢。臨河渴死漢。師云。飯籮里坐餓死漢。水裡沒頭浸渴死漢。

安國折箸

(玄沙法嗣　傳燈廿一)福州安國院惠球寂照禪師(亦曰中塔)上堂。我此間粥飯因緣。各兄弟舉唱終是不常。欲得省要。卻是山河大地與汝發明。其道現常亦能究竟。若從文殊門入者。一切無為。土木瓦礫助汝發機。若從觀音門入者。一切音響。蝦蟆蚯蚓助汝發機。若從普賢門入者。不動步而到。以此三門方便示汝。如將一隻折著攪大海水。令彼魚龍知水為命。會么。若無智眼而審諦之。任汝百般巧妙不為究竟。

鹿門破鍋

云巖出糞

(會元五)藥山問云巖作什麼。巖云擔屎。山曰那個聻。巖曰在。師曰汝來去為誰。曰替他東西。巖曰何不教並行。曰和尚莫謗他。巖曰不合恁么道。曰如何是道。巖曰還曾擔么。

寂子擔禾

(傳燈十一)溈山問仰山何處來。仰云田中來

【現代漢語翻譯】現代漢語譯本拋向雪峰禪師面前。雪峰禪師說：『如果這樣，就應當把這裡挖掉。』學僧說：『真是不痛快，像個漆桶一樣。』雪峰禪師上堂說法：『將整個大地撮起來，像粟米粒那麼大，拋向你們面前。可惜你們這些漆桶不會領會，只好打鼓通知大家來看。』長慶禪師問雲門禪師說：『雪峰禪師這樣說，還有不能超出他見解的地方嗎？』雲門禪師說：『有。』長慶禪師問：『怎麼樣才算超出？』雲門禪師說：『不可都用野狐精的見解來看待。』又說：『真是狼藉不堪。』

師備飯籮

和補禪師說：『禪林類聚中記載，玄沙備禪師因為雪峰禪師垂語說：「飯籮邊坐餓死漢，臨河渴死漢。」玄沙備禪師說：「飯籮里坐餓死漢，水裡沒頭浸渴死漢。」』

安國折箸

（玄沙法嗣傳燈廿一）福州安國院惠球寂照禪師（也叫中塔）上堂說法：『我這裡的粥飯因緣，各位兄弟的舉唱始終是不尋常。想要簡要明白，卻是山河大地為你們發明。這個道理顯現而恒常，也能究竟。如果從文殊菩薩（Manjusri）的法門進入，一切都是無為，土木瓦礫都能幫助你們啓發機智。如果從觀音菩薩（Avalokitesvara）的法門進入，一切音響，蝦蟆蚯蚓都能幫助你們啓發機智。如果從普賢菩薩（Samantabhadra）的法門進入，不用動步就能到達。用這三種法門方便地開示你們，就像用一隻筷子攪動大海水，讓那些魚龍知道水是它們的生命。明白了嗎？如果沒有智慧的眼睛來審視諦聽，任憑你們百般巧妙，也不能達到究竟。』

鹿門破鍋

云巖出糞

（會元五）藥山禪師問云巖禪師在做什麼。云巖禪師說：『在挑糞。』藥山禪師問：『挑到哪裡去？』云巖禪師說：『就在這裡。』藥山禪師說：『你來來去去是為誰挑？』云巖禪師說：『替他們挑東西。』藥山禪師說：『為什麼不教他們一起挑？』云巖禪師說：『和尚不要誹謗他們。』藥山禪師說：『什麼是道？』云巖禪師說：『你還曾挑過嗎？』

寂子擔禾

（傳燈十一）溈山禪師問仰山禪師從哪裡來。仰山禪師說：『從田里來。』

【English Translation】 English version He threw it in front of Zen Master Xuefeng. Xuefeng said, 'If that's the case, then it should be dug away.' The student said, 'That's not satisfying, like a lacquer bucket.' Zen Master Xuefeng ascended the hall and said, 'Gathering the entire earth, making it as small as a grain of millet, and throwing it in front of you. It's a pity you lacquer buckets don't understand, so we have to beat the drum to notify everyone to come and see.' Zen Master Changqing asked Zen Master Yunmen, 'When Zen Master Xuefeng says this, is there any place that cannot be surpassed?' Zen Master Yunmen said, 'Yes.' Changqing asked, 'How can it be surpassed?' Yunmen said, 'You must not all use the understanding of wild fox spirits to view it.' He also said, 'It's quite a mess.'

Shibei's Rice Basket

Zen Master Hebu said, 'The Zen Forest Collection records that Zen Master Xuansha Bei, because Zen Master Xuefeng said, "Sitting by the rice basket, starving to death; dying of thirst by the river." Zen Master Xuansha Bei said, "Sitting in the rice basket, starving to death; drowning headfirst in the water, dying of thirst."』

Anguo Breaks Chopsticks

(Successor of Xuansha, Transmission of the Lamp 21) Zen Master Huichiu Jizhao of Anguo Monastery in Fuzhou (also called Zhongta) ascended the hall and said, 'The karmic connection of congee and rice here, the chanting of you brothers is always unusual. If you want to be brief and understand, it is the mountains, rivers, and great earth that reveal it to you. This principle is manifest and constant, and can also be ultimate. If you enter through the gate of Manjusri (文殊菩薩), everything is non-action, and earth, wood, tiles, and gravel will help you trigger your insight. If you enter through the gate of Avalokitesvara (觀音菩薩), all sounds, toads, and earthworms will help you trigger your insight. If you enter through the gate of Samantabhadra (普賢菩薩), you will arrive without moving a step. I use these three gates to expediently show you, like stirring the great sea water with a single chopstick, so that those fish and dragons know that water is their life. Do you understand? If you do not have the eyes of wisdom to examine and listen carefully, no matter how clever you are, you will not reach the ultimate.'

Lumen Breaks the Pot

Yunyan Carries Manure

(Huiyuan 5) Zen Master Yaoshan asked Zen Master Yunyan what he was doing. Zen Master Yunyan said, 'Carrying manure.' Zen Master Yaoshan asked, 'Where are you carrying it to?' Zen Master Yunyan said, 'Right here.' Zen Master Yaoshan said, 'Who are you carrying it for, coming and going?' Zen Master Yunyan said, 'Carrying things for them.' Zen Master Yaoshan said, 'Why don't you teach them to carry it together?' Zen Master Yunyan said, 'Don't slander them, Venerable.' Zen Master Yaoshan said, 'What is the Dao?' Zen Master Yunyan said, 'Have you ever carried it?'

Jizi Carries Rice

(Transmission of the Lamp 11) Zen Master Weishan asked Zen Master Yangshan where he came from. Zen Master Yangshan said, 'From the field.'

。溈曰禾好刈也未。仰云好刈也。溈曰。作青見。作黃見。作不青不黃見。仰雲和尚背後是什麼。溈曰子還見么。仰拈起禾穗雲和尚何曾問這個。溈曰此是鵝王擇乳。

雲門花欄

(雲門錄)僧問雲門如何是清凈法身。門云花葯欄。

陸亙瓶鵝

(傳燈十)陸亙大夫問南泉曰。古人瓶中養一鵝。鵝漸漸長大。出瓶不得。如今不得毀瓶。不得損鵝。和尚作么生出得。泉召曰大夫。陸應諾。泉曰出也。從此開解即禮謝。

石室蹈碓

(碧巖三)六祖初謁五祖于黃梅。法乳相投。遂負石于腰以供簸舂之務。后僧問臨濟云。石室行者蹈碓為什麼忘移卻腳。濟曰沒溺深坑。(石室曰善道)

天目撞羅

(雲門偃法嗣　會元十五)和補曰。奉先深禪師。因同明和尚到淮河。見人牽網。有魚從網透出。師曰。明兄俊哉。一似個衲僧相似。明曰。雖然如是。爭如當時不撞入網羅好。師曰。明兄你欠悟在。明至中夜方省。

雪竇按劍

(會元十五)明州雪豆重顯明覺大師。上堂。僧問如何吹毛劍。師云苦。曰還許學人用也無。師噓一噓乃曰。大眾前共相酬唱。也須是個漢始得。若也未有奔流度刃底眼。不勞拈出。所以道。如大火聚近著即燎卻面門。亦如按大阿寶劍。衝前

【現代漢語翻譯】現代漢語譯本：溈山問仰山：『稻子可以收割了嗎？』仰山回答：『可以收割了。』溈山說：『呈現青色時看見，呈現黃色時看見，呈現不青不黃時看見。』仰山問：『和尚背後是什麼？』溈山說：『你還看見嗎？』仰山拿起稻穗說：『和尚何曾問這個？』溈山說：『這是鵝王選擇乳汁。』

雲門花欄

（《雲門錄》）僧人問雲門文偃禪師：『什麼是清凈法身？』雲門回答：『花葯欄。』

陸亙瓶鵝

（《傳燈錄》）陸亙大夫問南泉普愿禪師：『古人瓶中養了一隻鵝，鵝漸漸長大，出不了瓶。現在既不能毀壞瓶子，又不能損傷鵝，和尚您怎麼才能把它弄出來？』南泉叫道：『大夫！』陸亙應諾。南泉說：『出來了。』陸亙因此開悟，便禮拜感謝。

石室蹈碓

（《碧巖錄》）六祖慧能初次拜見五祖弘忍于黃梅（地名），兩人心意相合，於是慧能腰間負著石頭，以供舂米磨面的勞作。後來有僧人問臨濟義玄禪師：『石室行者（指慧能）舂米時，為什麼忘記移開腳？』臨濟說：『沒溺深坑。』（石室慧能說：『善哉！』）

天目撞羅

（雲門偃禪師法嗣，《會元》）和補說：奉先深禪師，因為與明和尚同到淮河，看見有人牽網捕魚，有魚從網中透出。深禪師說：『明兄好俊！像個衲僧一般。』明和尚說：『雖然如此，爭如當時不撞入網羅好。』深禪師說：『明兄你欠悟在。』明和尚到半夜才醒悟。

雪竇按劍

（《會元》）明州雪竇山重顯明覺大師上堂。有僧人問：『什麼是吹毛劍？』雪竇說：『苦。』僧人問：『還允許學人使用嗎？』雪竇噓了一口氣，然後說：『大眾面前共同酬唱，也必須是個大丈夫才行。如果還沒有奔流度刃的眼力，就不必拿出來。』所以說：『如大火聚，靠近就會燒燎面門；也像按著大阿寶劍，衝鋒在前。』

English version: Weishan asked Yangshan: 'Can the rice be harvested?' Yangshan replied: 'It can be harvested.' Weishan said: 'Seen when it appears green, seen when it appears yellow, seen when it appears neither green nor yellow.' Yangshan asked: 'What is behind the abbot?' Weishan said: 'Can you still see it?' Yangshan picked up a rice stalk and said: 'When did the abbot ask about this?' Weishan said: 'This is the goose king choosing milk.'

Yunmen's Flower Fence

(Yunmen Lu) A monk asked Yunmen Wenyan: 'What is the pure Dharma body?' Yunmen replied: 'Flower and medicine fence.'

Lu Geng's Goose in a Bottle

(Chuandeng Shi) Grand Master Lu Geng asked Nanquan Puyuan: 'An ancient person raised a goose in a bottle. The goose gradually grew larger and could not get out of the bottle. Now, without destroying the bottle or harming the goose, how can the abbot get it out?' Nanquan called out: 'Grand Master!' Lu Geng responded. Nanquan said: 'It's out.' From this, Lu Geng became enlightened and bowed in gratitude.

Shishi Treading the Mortar

(Biyan Lu) The Sixth Patriarch Huineng first visited the Fifth Patriarch Hongren at Huangmei. Their minds resonated, so Huineng carried stones on his waist to help with the tasks of husking rice and grinding flour. Later, a monk asked Linji Yixuan: 'Why did the practitioner of Shishi (referring to Huineng) forget to move his foot while treading the mortar?' Linji said: 'Drowning in a deep pit.' (Shishi Huineng said: 'Excellent!')

Tianmu Colliding with the Net

(Successor of Yunmen Yan, Huiyuan) Hebu said: 'Chan Master Fengxian Shen, because he went to the Huai River with Monk Ming, saw people pulling nets to catch fish, and a fish broke through the net. Chan Master Shen said: 'Brother Ming is so clever! Like a mendicant monk.' Monk Ming said: 'Although it is so, it's better not to have collided with the net in the first place.' Chan Master Shen said: 'Brother Ming, you lack enlightenment.' Monk Ming only awakened in the middle of the night.

Xuedou Pressing the Sword

(Huiyuan) Great Master Mingjue Chongxian of Xuedou Mountain in Mingzhou ascended the hall. A monk asked: 'What is the hair-splitting sword?' Xuedou said: 'Bitter.' The monk asked: 'Are disciples allowed to use it?' Xuedou sighed and then said: 'To respond and sing together in front of the assembly, one must be a true man. If you do not yet have the insight to cut through the flowing current, do not bother to bring it out.' Therefore, it is said: 'Like a great fire, approaching it will burn your face; it is also like pressing the great A-precious sword, charging forward.'

【English Translation】 Modern Chinese translation: 溈山問仰山：『稻子可以收割了嗎？』仰山回答：『可以收割了。』溈山說：『呈現青色時看見，呈現黃色時看見，呈現不青不黃時看見。』仰山問：『和尚背後是什麼？』溈山說：『你還看見嗎？』仰山拿起稻穗說：『和尚何曾問這個？』溈山說：『這是鵝王選擇乳汁。』

雲門花欄

（《雲門錄》）僧人問雲門文偃禪師：『什麼是清凈法身？』雲門回答：『花葯欄。』

陸亙瓶鵝

（《傳燈錄》）陸亙大夫問南泉普愿禪師：『古人瓶中養了一隻鵝，鵝漸漸長大，出不了瓶。現在既不能毀壞瓶子，又不能損傷鵝，和尚您怎麼才能把它弄出來？』南泉叫道：『大夫！』陸亙應諾。南泉說：『出來了。』陸亙因此開悟，便禮拜感謝。

石室蹈碓

（《碧巖錄》）六祖慧能初次拜見五祖弘忍于黃梅（地名），兩人心意相合，於是慧能腰間負著石頭，以供舂米磨面的勞作。後來有僧人問臨濟義玄禪師：『石室行者（指慧能）舂米時，為什麼忘記移開腳？』臨濟說：『沒溺深坑。』（石室慧能說：『善哉！』）

天目撞羅

（雲門偃禪師法嗣，《會元》）和補說：奉先深禪師，因為與明和尚同到淮河，看見有人牽網捕魚，有魚從網中透出。深禪師說：『明兄好俊！像個衲僧一般。』明和尚說：『雖然如此，爭如當時不撞入網羅好。』深禪師說：『明兄你欠悟在。』明和尚到半夜才醒悟。

雪竇按劍

（《會元》）明州雪竇山重顯明覺大師上堂。有僧人問：『什麼是吹毛劍？』雪竇說：『苦。』僧人問：『還允許學人使用嗎？』雪竇噓了一口氣，然後說：『大眾面前共同酬唱，也必須是個大丈夫才行。如果還沒有奔流度刃的眼力，就不必拿出來。』所以說：『如大火聚，靠近就會燒燎面門；也像按著大阿寶劍，衝鋒在前。』

即喪身失命。師云。大阿橫按祖堂寒。千里應須息萬端。莫待冷光輕閃爍。復曰看看。便下座。

韶山亞戈

(夾山法嗣　會元六)洛京韶山寰普禪師。遵布衲訪師。在山下相見。遵問韶山路向甚麼處去。師以手指曰嗚那青青黯黯處去。遵近前把住曰。久響韶山莫便是否。師云。是即是。阇梨有甚麼事。遵曰擬伸一問師還答否。韶山曰。看君不是金牙作。爭解彎弓射尉遲。遵曰。鳳凰直入煙霄去。誰怕林間野雀兒。師云。當軒𦘕鼓從君擊。試展家風似老僧。遵曰。一句迥超千聖外。松蘿不與月輪齊。師云。饒君直出威音外。猶較韶山半月程。遵曰過在甚處。師曰倜儻之辭時人知有。遵曰恁么則真玉泥中異不撥萬機蓙。師云魯般門下徒施巧妙。遵曰。學人即恁么。未審師意如何。師曰玉女夜拋梭織于西舍。遵曰莫便是和尚家風也無。師曰耕夫制玉漏不是行家作。遵曰。此猶是文言。如何是和尚家風。師云橫身當宇宙誰是出頭人。遵無語。師遂同皈山。才人事了。師召近前曰。阇梨有沖天之氣。老僧有入地之謀。阇梨橫吞巨海。老僧揹負須彌。阇梨按劍上來。老僧挜槍相待。向上一路速道速道。遵曰明鏡當臺請師一鑒。師云不鑒。遵曰為甚不鑒。師雲水淺無魚徒勞下釣。遵無對。師便打。

古靈揩背

【現代漢語翻譯】現代漢語譯本：即喪失生命。韶山亞戈禪師說：『大阿橫按祖堂寒，千里應須息萬端。莫待冷光輕閃爍，復曰看看。』便下座。（大阿，指禪杖；祖堂，指禪宗的道場，寒，指禪杖的威懾力；息萬端，指停止一切妄念；冷光，指智慧之光；閃爍，指智慧的顯現。）

韶山亞戈

（夾山法嗣會元六）洛京韶山寰普禪師。遵布衲拜訪禪師，在山下相見。遵布衲問：『韶山的路往什麼地方去？』禪師用手指著說：『往那青青黯黯的地方去。』遵布衲走上前抓住禪師說：『久聞韶山大名，莫非就是您？』禪師說：『是，我是。您有什麼事？』遵布衲說：『想問一個問題，禪師您回答嗎？』韶山禪師說：『看您不是金牙所造，怎麼能彎弓射尉遲（尉遲，唐朝名將）。』遵布衲說：『鳳凰直入雲霄而去，誰怕林間的野雀？』禪師說：『當軒擂鼓任你敲擊，試試展現你的家風給老僧看看。』遵布衲說：『一句迥超千聖之外，松蘿不與月輪相比。』禪師說：『即使你直出威音王佛（威音王佛，過去佛）之外，還比韶山差半個月的路程。』遵布衲問：『過錯在哪裡？』禪師說：『你倜儻的言辭，時人都知道。』遵布衲說：『既然這樣，那麼真玉在泥中也與衆不同，不撥動萬機。』禪師說：『魯班（魯班，古代工匠）門下的人只是施展巧妙的技藝。』遵布衲說：『學人就是這樣，不知道禪師您的意思如何？』禪師說：『玉女夜晚拋梭，在西邊的屋舍里織布。』遵布衲問：『莫非這就是和尚您的家風？』禪師說：『耕夫製造玉漏，不是行家所為。』遵布衲說：『這還是文言，什麼是和尚您的家風？』禪師說：『橫身當宇宙，誰是出頭人？』遵布衲無語。禪師於是同他回到山裡。才把事情辦完，禪師召他到近前說：『您有沖天的氣概，老僧有入地的謀略。您能橫吞巨海，老僧能揹負須彌山（須彌山，佛教中的聖山）。您按劍上來，老僧挜槍相待。向上一路，快說快說！』遵布衲說：『明鏡當臺，請禪師您自己照照。』禪師說：『不照。』遵布衲問：『為什麼不照？』禪師說：『水淺無魚，徒勞下釣。』遵布衲無言以對。禪師便打了他。

古靈揩背

【English Translation】 English version: It means losing one's life. Zen Master Shao Shan Ya Ge said, 'The great staff presses horizontally, the ancestral hall is cold; for thousands of miles, all disturbances must cease. Don't wait for the cold light to flicker slightly, look, look!' Then he descended from the seat. (Da A: refers to the Zen staff; Ancestral Hall: refers to the Zen Buddhist temple; Cold: refers to the awe-inspiring power of the Zen staff; Cease all disturbances: refers to stopping all delusions; Cold light: refers to the light of wisdom; Flicker: refers to the manifestation of wisdom.)

Shao Shan Ya Ge

(Successor of Jia Shan, Hui Yuan Six) Zen Master Huan Pu of Shao Shan in Luoyang. Zun, a mendicant monk, visited the master and met him at the foot of the mountain. Zun asked, 'Which way leads to Shao Shan?' The master pointed with his finger and said, 'Go to that green and dim place.' Zun stepped forward and grabbed the master, saying, 'I have long heard of Shao Shan, could it be you?' The master said, 'Yes, it is I. What is your business?' Zun said, 'I intend to ask a question, will the master answer?' Zen Master Shao Shan said, 'Seeing that you are not made of gold teeth, how can you bend the bow to shoot Yu Chi (Yu Chi, a famous general of the Tang Dynasty)?' Zun said, 'The phoenix flies straight into the clouds, who fears the wild sparrows in the forest?' The master said, 'Beat the drum in the hall as you please, try to show your family style to this old monk.' Zun said, 'One sentence surpasses all the sages, the pine and ivy are not comparable to the moon.' The master said, 'Even if you go beyond Wei Yin Wang Buddha (Wei Yin Wang Buddha, a past Buddha), you are still half a month's journey behind Shao Shan.' Zun asked, 'Where is the fault?' The master said, 'Your unrestrained words are known to everyone.' Zun said, 'If that is so, then true jade is different even in the mud, without disturbing the myriad machines.' The master said, 'Those under Lu Ban (Lu Ban, an ancient craftsman) only display skillful techniques.' Zun said, 'The student is like this, I don't know what the master's intention is?' The master said, 'The jade girl throws the shuttle at night, weaving in the western house.' Zun asked, 'Could this be the style of the monk's family?' The master said, 'A farmer making a jade clepsydra is not the work of an expert.' Zun said, 'This is still literary language, what is the style of the monk's family?' The master said, 'Lying across the universe, who is the one to stand out?' Zun was speechless. The master then returned to the mountain with him. Only after the matter was finished, the master summoned him and said, 'You have the spirit to soar to the sky, and this old monk has the strategy to enter the earth. You can swallow the vast sea, and this old monk can carry Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhism) on his back. You come up with your sword drawn, and this old monk will wait with his spear. On the upward path, speak quickly, speak quickly!' Zun said, 'The bright mirror is in the hall, please master, look at yourself.' The master said, 'I will not look.' Zun asked, 'Why not look?' The master said, 'The water is shallow and there are no fish, it is futile to fish.' Zun was speechless. The master then hit him.

Gu Ling Wipes Back

(百丈法嗣　會元四)福州古靈神贊禪師。因受業。師問汝離吾在外得何事業。贊曰並無事業。遂遣執役。一日因澡浴命贊去垢。贊乃拊背。好個佛堂。只是佛不聖。其師回首視之。贊曰雖然不聖卻解放光。

從諗洗腳

(會元十一)趙州行腳時參臨濟。遇濟洗腳次。州便問如何是祖師西來意。濟曰恰值老僧洗腳。州近前作聽勢。濟云更要第二杓惡水潑在。州便下去。

青林死蛇

(洞山價法嗣　會元十三)青林虔禪師問。千差路別如何頓曉。師曰。足下背驪珠。空怨長天月。問學人徑往時如何。師曰。死蛇當大路。勸子莫當頭。曰當頭者如何。師云喪子命根。曰不當頭者如何。師云亦無迴避處。曰正當恁么時如何。師云失卻也。曰向甚麼處去。師曰草深無覓處。曰和尚也須堤防始得。師拊掌曰一等是個毒氣。

泐潭活雀

(九峰䖍法嗣　傳燈十七)洪州泐潭明禪師。僧問碓摶磨磨不得忘卻此意如何。師云猛虎口裡活省兒。

玄沙三病

(會元七)玄沙有時垂語曰。諸方老宿盡道接物利生。且問汝。只如盲聾啞三種病人。汝作么生接。若拈槌豎拂。他眼且不見。共他說話。耳又不聞。曰復啞若接不得。佛法盡無靈驗。時有僧出曰。三種病人和尚還許商量否。

【現代漢語翻譯】現代漢語譯本（百丈懷海禪師的法嗣會元卷四）福州古靈神贊禪師，因為剃度受戒，他的師父問他：『你離開我在外都做了些什麼？』神贊回答說：『什麼也沒做。』於是師父就讓他去做雜役。有一天，師父洗澡，讓神贊去搓背。神贊就拍著師父的背說：『好一座佛堂，只是佛不靈。』他的師父回頭看他，神贊說：『雖然不靈，卻能放光。』

從諗（趙州從諗禪師）洗腳

（會元卷十一）趙州禪師行腳參訪時，參拜臨濟禪師，正趕上臨濟禪師在洗腳。趙州禪師便問：『如何是祖師西來意？』臨濟禪師說：『恰好老僧我正在洗腳。』趙州禪師走上前做出傾聽的姿勢。臨濟禪師說：『還想要第二瓢髒水潑在你身上嗎？』趙州禪師便離開了。

青林死蛇

（洞山良價禪師的法嗣會元卷十三）青林虔禪師問道：『千差萬別的道路，如何才能立刻明白？』洞山禪師說：『（你）腳下揹著驪珠（lízhū，傳說中的珍貴寶珠），卻白白地埋怨天上的月亮。』青林禪師問：『學人直接往前走的時候如何？』洞山禪師說：『死蛇擋在大路中間，勸你不要迎頭撞上。』青林禪師說：『迎頭撞上又如何？』洞山禪師說：『喪失性命的根源。』青林禪師說：『不迎頭撞上又如何？』洞山禪師說：『也沒有迴避的地方。』青林禪師說：『正在這個時候如何？』洞山禪師說：『失去了。』青林禪師說：『向什麼地方去尋找？』洞山禪師說：『草深無處可尋。』青林禪師說：『和尚您也需要提防才行。』洞山禪師拍手說：『（你我）都是一樣的毒氣。』

泐潭（lè tán）活雀

（九峰䖍（qián）禪師的法嗣傳燈錄卷十七）洪州泐潭明禪師，有僧人問道：『石碓、石磨磨東西，磨不出來，忘記了這個意思，該怎麼辦？』禪師說：『猛虎口裡活生生的麻雀。』

玄沙（luóhàn guìchén）三病

（會元卷七）玄沙禪師有時開示說：『各處的老宿都說接引眾生，利益眾生。我且問你們，如果遇到盲、聾、啞這三種病人，你們怎麼接引？如果拈起木槌，豎起拂塵，他們的眼睛看不見；和他們說話，耳朵又聽不見；想要回復，又是啞巴，如果接引不了，佛法豈不是完全沒有靈驗？』當時有個僧人站出來說：『這三種病人，和尚您還允許我們與他們商量嗎？』

【English Translation】 English version （Baizhang's（百丈） Dharma heir, Huiyuan 4）Zen Master Guling Shenzan（古靈神贊） of Fuzhou（福州）, because of ordination, his master asked him: 'What have you been doing outside since you left me?' Shenzan（神贊） replied: 'Nothing.' So the master sent him to do chores. One day, when the master was bathing, he asked Shenzan（神贊） to scrub his back. Shenzan（神贊） then patted the master's back and said: 'What a fine Buddha hall, but the Buddha is not efficacious.' His master turned around to look at him. Shenzan（神贊） said: 'Although not efficacious, it emits light.'

Congshen（從諗） Washing Feet

（Huiyuan 11）When Zen Master Zhaozhou（趙州） was traveling, he visited Linji（臨濟）. He encountered Linji（臨濟） washing his feet. Zhaozhou（趙州） then asked: 'What is the meaning of the Patriarch's（祖師） coming from the West?' Linji（臨濟） said: 'Just as this old monk is washing his feet.' Zhaozhou（趙州） stepped forward as if to listen. Linji（臨濟） said: 'Do you want a second ladle of dirty water splashed on you?' Zhaozhou（趙州） then left.

Green Forest Dead Snake

（Dongshan's（洞山） Dharma heir, Huiyuan 13）Zen Master Qinglin Qian（青林虔） asked: 'How can one instantly understand the myriad different paths?' The master said: 'Beneath your feet is a bright pearl, yet you vainly complain about the moon in the long sky.' He asked: 'What about when a student goes straight ahead?' The master said: 'A dead snake blocks the main road; I advise you not to confront it head-on.' He said: 'What about confronting it head-on?' The master said: 'Losing the root of your life.' He said: 'What about not confronting it head-on?' The master said: 'There is also no place to avoid it.' He said: 'What about right at this moment?' The master said: 'Lost.' He said: 'Where does it go?' The master said: 'The grass is deep, and there is nowhere to find it.' He said: 'The abbot also needs to be careful.' The master clapped his hands and said: 'We are all the same poison.'

Letan（泐潭） Live Sparrow

（Jiufeng Qian's（九峰䖍） Dharma heir, Transmission of the Lamp 17）Zen Master Letan Ming（泐潭明） of Hongzhou（洪州）, a monk asked: 'The pestle and mill grind, but I cannot grind it out; what about forgetting this meaning?' The master said: 'A live sparrow in the mouth of a fierce tiger.'

Xuansha's（玄沙） Three Illnesses

（Huiyuan 7）Xuansha（玄沙） sometimes gave instructions, saying: 'All the old masters everywhere say they receive beings and benefit beings. Let me ask you, if you encounter three kinds of sick people: the blind, the deaf, and the mute, how do you receive them? If you raise a mallet or a whisk, their eyes cannot see it; if you speak to them, their ears cannot hear it; if they want to reply, they are mute. If you cannot receive them, isn't the Buddha-dharma completely ineffective?' At that time, a monk came forward and said: 'These three kinds of sick people, do you still allow us to discuss with them, Master?'

師云許汝作么生商量。其僧珍重出。師曰不是不是。

天平兩錯

(清溪山主洪進法嗣　傳燈)天平和尚行腳時參西院。常云。莫道會佛法。覓個舉話人也無。一日西院遙見召云從漪。平舉頭。西院曰錯。平行三兩步。西院曰錯。平近前西。院云。適來這兩錯。是西院錯。是上坐錯。平云從漪。西院曰錯。平休去。

滏水蓮池

趙州略彴

(傳燈十)僧問趙州。久響趙州石橋。到來只見略彴。州曰汝只見略彴不見石橋。僧云如何是石橋。州曰渡驢渡馬。

大陽錢財

(會元十三)郢州大陽惠堅禪師。僧問如何是玄旨。師曰壁上掛錢財。

清平杓索

(會元五)清平和尚。僧問如何是大乘。師云井索。曰如何是小乘。師云錢貫。問如何是有漏。師曰笊籬。曰如何是無漏。師曰木杓。

白犬銜書

(會元三)和補曰。見下之注。

青猿洗缽

(會元二)千歲寶掌和尚。中印度人也。周威烈十二年丁卯降神受質。左手握拳。七歲祝髮乃展。因名寶掌。魏晉間東遊此土。入蜀禮普賢。留大慈。常不食。日誦般若等經千餘卷。有詠之者曰。勞勞玉齒寒似迸巖泉急。有時中夜坐階前。神鬼泣。一日謂眾曰。吾有愿住世千歲。今年六百二十有六。

【現代漢語翻譯】現代漢語譯本：師父說：『允許你怎樣商量？』那僧人珍重地退了出去。師父說：『不是，不是。』天平兩錯（清溪山主洪進的法嗣傳燈）天平和尚在行腳時參訪西院。常說：『不要說會佛法，找個能理解話頭的人也沒有。』一天，西院遠遠地看見他，叫道：『從漪（天平和尚的法名）。』天平和尚抬起頭。西院說：『錯。』天平和尚走了三兩步。西院說：『錯。』天平和尚走近西院，西院說：『剛才這兩次錯，是西院錯，還是上座（對僧人的敬稱）錯？』天平和尚說：『從漪。』西院說：『錯。』天平和尚離開了。滏水蓮池趙州略彴（簡陋的小橋）（傳燈十）僧人問趙州：『久聞趙州石橋，到來只見簡陋的小橋。』趙州說：『你只見簡陋的小橋，沒看見石橋。』僧人說：『如何是石橋？』趙州說：『渡驢渡馬。』大陽錢財（會元十三）郢州大陽惠堅禪師。僧人問：『如何是玄旨（深奧的宗旨）？』師父說：『墻上掛錢財。』清平杓索（會元五）清平和尚。僧人問：『如何是大乘（佛教教義，普度眾生）？』師父說：『井繩。』說：『如何是小乘（佛教教義，自我解脫）？』師父說：『錢串。』問：『如何是有漏（煩惱）？』師父說：『笊籬。』說：『如何是無漏（清凈）？』師父說：『木勺。』白犬銜書（會元三）和補說：『見下之注。』青猿洗缽（會元二）千歲寶掌和尚，中印度人。周威烈王十二年丁卯（公元前414年）降神受生。左手握拳，七歲剃髮才展開。因此名叫寶掌。魏晉之間東遊到中國，入蜀禮拜普賢菩薩，留在四川大慈寺。常常不吃飯，每天誦讀《般若經》等經書一千多卷。有人吟詠他說：『勞勞玉齒寒似迸巖泉急，有時中夜坐階前，神鬼泣。』一天對眾人說：『我發願住世一千歲，今年六百二十六歲。』

【English Translation】 English version: The master said, 'How do I allow you to discuss this?' The monk respectfully withdrew. The master said, 'No, no.' Tianping's Two Mistakes (Successor of Hongjin, the mountain master of Qingxi, from the Transmission of the Lamp) When the monk Tianping was traveling, he visited Xiyuan. He often said, 'Don't talk about understanding the Buddha's teachings; it's hard to even find someone who can understand a koan.' One day, Xiyuan saw him from afar and called out, 'Congyi (Tianping's Dharma name).' Tianping raised his head. Xiyuan said, 'Wrong.' Tianping took three or four steps. Xiyuan said, 'Wrong.' Tianping approached Xiyuan, and Xiyuan said, 'These two mistakes just now, were they Xiyuan's mistake, or the senior monk's mistake?' Tianping said, 'Congyi.' Xiyuan said, 'Wrong.' Tianping left. Lotus Pond of the Fu River Zhao Zhou's Simple Bridge (Transmission of the Lamp, Volume 10) A monk asked Zhao Zhou, 'I have long heard of Zhao Zhou's stone bridge, but now I only see a simple bridge.' Zhao Zhou said, 'You only see the simple bridge, you don't see the stone bridge.' The monk said, 'What is the stone bridge?' Zhao Zhou said, 'Crossing donkeys and crossing horses.' Dayang's Money (Huiyuan, Volume 13) Zen Master Huijian of Dayang in Yingzhou. A monk asked, 'What is the profound meaning (Xuanyi)?' The master said, 'Money hanging on the wall.' Qingping's Ladle and Rope (Huiyuan, Volume 5) The monk Qingping. A monk asked, 'What is the Mahayana (Buddhist teachings, universal salvation)?' The master said, 'Well rope.' He said, 'What is the Hinayana (Buddhist teachings, self-liberation)?' The master said, 'String of coins.' Asked, 'What is leakage (afflictions)?' The master said, 'Bamboo basket.' He said, 'What is non-leakage (purity)?' The master said, 'Wooden ladle.' White Dog Carrying a Letter (Huiyuan, Volume 3) Hebu said, 'See the note below.' Green Monkey Washing a Bowl (Huiyuan, Volume 2) The Venerable Baozhang of a Thousand Years, a native of Central India. He was born in the year Dingmao, the twelfth year of King Weilie of the Zhou Dynasty (414 BC). His left hand was clenched into a fist, and it only opened when he shaved his head at the age of seven. Therefore, he was named Baozhang. During the Wei and Jin dynasties, he traveled east to China, entered Sichuan to pay homage to Samantabhadra Bodhisattva, and stayed at the Daci Temple. He often did not eat and recited more than a thousand volumes of scriptures such as the Prajna Sutra every day. Someone wrote a poem about him: 'Laborious jade teeth cold, like bursting rock spring rapid, sometimes sitting in front of the steps in the middle of the night, gods and ghosts weep.' One day, he said to the crowd, 'I vow to live in the world for a thousand years, and this year I am six hundred and twenty-six years old.'

故以千歲稱之。次游五臺。徙居祝融峰之華嚴。黃梅之雙峰。廬山之東林。尋抵建鄴。會達磨入梁。師就扣其旨開悟。武帝高其臘。延入內庭。未幾如吳。有偈曰。梁城遇道師。參禪了心地。飄零二浙游。更盡佳山水。順流東下。由千頃至天竺。往鄮峰登太白。穿雁蕩盤磚于翠峰七十二庵。回赤城憩雲門法華諸暨漁浦赤符大巖等處。返飛來。接之石竇。有行盡支那四百州。此中遍稱道人游之句。貞觀十五年也。后居浦江之寶嚴與。朗禪師友善。每通問遣白犬馳往。朗亦以青猿為使令。故題朗壁曰。白犬銜書至。青猿洗缽回。師所經處后皆成寶坊。顯慶二年正旦手塑一像。至九日像成。問其徒惠云曰此肖誰。云曰與和尚無異。即澡浴易衣趺坐謂云曰。吾住世已一千七十二年。今將謝世。聽吾偈曰。本來無生死。今亦示生死。我得去往心。他生復來此。頃時囑曰。吾滅后六十年。有僧來取吾骨。勿拒。言訖而逝入。滅五十四年有刺浮長老自雲門至塔所禮曰。冀塔洞開。少選塔戶果啟。其骨連環若黃金。浮即持往秦望山建窣堵波奉藏。以周威烈丁卯至唐高宗顯慶丁巳。考之實一千七十二年。抵此土歲歷四百餘。僧史皆失載。開元中惠雲門人宗一者嘗勒石識之。

飲光坐禪

梵曰迦葉波。此言飲光。姓也。或云身

【現代漢語翻譯】現代漢語譯本因此用『千歲』來稱呼他。之後遊歷五臺山，遷居到祝融峰的華嚴寺、黃梅的雙峰寺、廬山的東林寺，不久到達建鄴（今南京）。適逢達磨（Bodhidharma，禪宗始祖）來到梁朝（502年-557年），他便前去請教佛法要旨，得以開悟。梁武帝（在位502年-549年）敬重他的僧臘，請他進入內廷。不久后前往吳地（今江蘇一帶），留下一首偈語：『梁城遇道師，參禪了心地。飄零二浙游，更盡佳山水。』順著水流向東而下，從千頃到天竺（古印度），前往鄮峰，登上太白山，穿過雁蕩山，在翠峰七十二庵盤桓。返回赤城，在雲門寺、法華寺、諸暨、漁浦、赤符、大巖等地停留。回到飛來峰，在石竇寺接納僧眾。有『行盡支那四百州，此中遍稱道人游』的詩句。那是唐貞觀十五年（641年）。後來居住在浦江的寶嚴寺，與朗禪師交好。每次互通問候，就派遣白犬傳遞書信，朗禪師也用青猿作為使者。因此在朗禪師的墻壁上題寫道：『白犬銜書至，青猿洗缽回。』他所經過的地方，後來都成了寶貴的寺院。唐顯慶二年（657年）正月初一，他親手塑造了一尊佛像，到正月初九佛像完成。他問他的弟子惠云說：『這像像誰？』惠云說：『和尚您沒什麼兩樣。』於是他沐浴更衣，跏趺而坐，對惠云說：『我住世已經一千零七十二年，現在將要謝世。聽我的偈語：本來無生死，今亦示生死。我得去往心，他生復來此。』不久后囑咐說：『我圓寂后六十年，有僧人來取我的骨骸，不要拒絕。』說完就圓寂了。圓寂五十四年後，有刺浮長老從雲門寺來到塔前禮拜，說：『希望塔門打開。』一會兒，塔門果然開啟，他的骨骸連環相扣，如同黃金。刺浮長老就拿著骨骸前往秦望山，建造窣堵波（stupa，佛塔）供奉安葬。從周威烈王丁卯年到唐高宗顯慶丁巳年，考證確實是一千零七十二年。抵達此土已經歷四百多年，僧史都沒有記載。唐開元年間，惠云的門人宗一曾經刻石記錄這件事。飲光坐禪梵語叫做迦葉波（Kasyapa，佛陀十大弟子之一），這裡翻譯為『飲光』，是他的姓氏。也有人說他身

【English Translation】 English version Therefore, he is called 『Thousand Years Old』. Afterwards, he traveled to Mount Wutai, and moved to Huayan Temple on Mount Zhurong, Shuangfeng Temple in Huangmei, and Donglin Temple on Mount Lu. Soon after, he arrived in Jianye (present-day Nanjing). He met Bodhidharma (the first patriarch of Zen Buddhism) who had come to the Liang Dynasty (502-557), and he went to inquire about the essence of Buddhism and attained enlightenment. Emperor Wu of Liang (reigned 502-549) respected his monastic seniority and invited him into the inner court. Not long after, he went to Wu (present-day Jiangsu area), leaving behind a verse: 『In Liang City, I met a teacher of the Way, and understood the mind-ground through Chan practice. Drifting and wandering in the two Zhejiang provinces, I exhausted the beautiful mountains and rivers.』 Following the current eastward, from Qianqing to Tianzhu (ancient India), he went to Mount Mao, ascended Mount Taibai, passed through Mount Yandang, and lingered at the seventy-two monasteries of Cuifeng. Returning to Chicheng, he stayed at Yunmen Temple, Fahua Temple, Zhuji, Yupu, Chifu, Daya and other places. Returning to Feilai Peak, he received monks at Shidou Temple. There is a line of poetry: 『Having traveled through four hundred states of China, everywhere here people praise the Daoist's travels.』 That was the fifteenth year of the Zhenguan era of the Tang Dynasty (641 AD). Later, he lived in Baoyan Temple in Pujiang, and was on friendly terms with Chan Master Lang. Each time they exchanged greetings, they would send a white dog to deliver letters, and Chan Master Lang would also use a blue monkey as a messenger. Therefore, he inscribed on Chan Master Lang's wall: 『The white dog brings the letter, the blue monkey washes the bowl.』 The places he passed through later became precious monasteries. On the first day of the first month of the second year of the Xianqing era of the Tang Dynasty (657 AD), he personally sculpted a Buddha statue, and by the ninth day of the first month, the statue was completed. He asked his disciple Huiyun: 『Who does this statue resemble?』 Huiyun said: 『It is no different from you, Master.』 Then he bathed and changed his clothes, sat in the lotus position, and said to Huiyun: 『I have lived in this world for one thousand and seventy-two years, and now I am about to pass away. Listen to my verse: Originally there is no birth or death, now I also show birth and death. I have attained the mind of departure, and I will come here again in another life.』 Soon after, he instructed: 『Sixty years after my passing, a monk will come to take my bones, do not refuse.』 After saying this, he passed away. Fifty-four years after his passing, Elder Cifu came from Yunmen Temple to the pagoda to pay homage, saying: 『I hope the pagoda door will open.』 After a while, the pagoda door indeed opened, and his bones were interlocked like gold. Elder Cifu then took the bones to Mount Qinwang, built a stupa (Buddhist shrine) to enshrine and bury them. From the year of Dingmao of King Weilie of Zhou to the year of Ding Si of the Xianqing era of Emperor Gaozong of Tang, it has indeed been one thousand and seventy-two years. It has been more than four hundred years since arriving in this land, and the monastic histories have not recorded it. During the Kaiyuan era of the Tang Dynasty, Zongyi, a disciple of Huiyun from Yunmen, once inscribed this on stone. Drinking Light Sitting in Meditation In Sanskrit, it is called Kasyapa (one of the ten major disciples of the Buddha), which is translated here as 『Drinking Light』, which is his surname. Some say that his body

光殊特。能飲諸天及日月等光皆悉不見。故曰飲光。黃龍南譏泉大道怛率。戲酬以偈曰。飲光論劫坐禪。布袋經年落魄。疥狗不願生天。卻笑雲中白鶴。○和補曰。涅槃經云。爾時世尊欲涅槃時。迦葉不在眾會。佛告諸大弟子。迦葉來時可令宣揚正法眼藏。爾時迦葉在耆阇崛山畢缽羅窟。睹勝光明即入三昧。以凈天眼觀見世尊于凞連河側入般涅槃。乃告其徒曰。如來涅槃也。何其駛哉。即至雙樹間悲戀號泣。

布袋落魄

(會元二)和補曰。飲光論劫坐禪。布袋經年落魄。疥狗不願生天。卻笑雲中白鶴。○明州奉化縣布袋和尚。自稱契此。形裁腲脮蹙額皤腹。出語無定。寢臥隨處。常以杖荷一布囊並破廗。凡供身之具盡貯囊中。入廛肆聚落見物則乞。○佛祖統紀云。布袋背上有目。水戲之時人知之。

推倒回頭

(僧寶傳中)和補曰。下注兼之。

趯翻不託

端師子者。吳興人也。始見弄師子者。發明心要。則以彩帛像其皮。時時著之。因以為號。住西余山。有狂僧號回頭和尚。以左道鼓動流俗。士大夫亦安其妄。方對丹陽守呂公肉食。端徑至指曰。正當與么時如何是佛。回頭不能遽對。端捶其頭。推倒乃行。○又有夭人號不託。掘秀州城外地有佛像。建塔其上。傾城信敬。端

【現代漢語翻譯】現代漢語譯本

飲光（Mahākāśyapa，摩訶迦葉的別稱）。能夠飲用諸天以及日月等的光芒，使它們都看不見。所以叫做飲光。黃龍南禪師譏諷泉大道怛率，用偈語戲謔地迴應說：『飲光論劫坐禪，布袋經年落魄，疥狗不願生天，卻笑雲中白鶴。』和補說：《涅槃經》中說：『當時世尊將要涅槃時，迦葉不在眾會之中。佛告訴諸大弟子：迦葉來時可以讓他宣揚正法眼藏。』當時迦葉在耆阇崛山畢缽羅窟，看到殊勝的光明就進入三昧。用清凈的天眼看見世尊在凞連河側入般涅槃。於是告訴他的弟子們說：『如來涅槃了啊！多麼迅速啊！』隨即到達雙樹之間，悲傷地哭泣。

布袋落魄

（會元二）和補說：『飲光論劫坐禪，布袋經年落魄，疥狗不願生天，卻笑雲中白鶴。』明州奉化縣的布袋和尚，自稱契此。形體矮胖，額頭有皺紋，肚子很大。說話沒有定準，睡覺的地方也隨意。常常用手杖挑著一個布袋和破舊的蒲席。凡是供養身體的用具都裝在布袋中。進入街市村落，看見東西就乞討。《佛祖統紀》中說：布袋的背上有眼睛，在水中嬉戲的時候人們才知道。

推倒回頭

（僧寶傳中）和補說：下注兼之。

趯翻不託

端師子，吳興人。起初看見弄師子的人，發明心要。就用彩色的綢緞模仿獅子的皮，時常穿上它，因此用它作為稱號。住在西余山。有個狂僧號稱回頭和尚，用邪門歪道蠱惑百姓，士大夫也安於他的胡說八道。正對著丹陽守呂公吃肉的時候，端師子直接走到他面前指著他說：『正在這個時候，什麼是佛？』回頭和尚不能立刻回答。端師子捶打他的頭，推倒他然後離開。又有個人號稱不託，在秀州城外挖地挖出佛像，在上面建造塔，全城的人都信奉敬仰。端師子

【English Translation】 English version

Guang Shu Te (Mahākāśyapa). He could drink the light of all the heavens, the sun, and the moon, making them invisible. Therefore, he is called Yin Guang (Drinker of Light). Chan Master Huanglong Nan ridiculed Quan Da Dao Da Shuai, jokingly responding with a verse: 'Yin Guang discusses kalpas in meditation, Budai is dissolute year after year, a mangy dog does not wish to be born in heaven, yet laughs at the white crane in the clouds.' He Bu said: The Nirvana Sutra says: 'At that time, when the World Honored One was about to enter Nirvana, Kāśyapa was not present in the assembly. The Buddha told the great disciples: When Kāśyapa arrives, he may be allowed to proclaim the treasury of the true Dharma eye.' At that time, Kāśyapa was in the Pippala Cave on Mount Gṛdhrakūṭa, saw the auspicious light, and entered Samadhi. With his pure heavenly eye, he saw the World Honored One entering Parinirvana on the bank of the Hiraṇyavatī River. Then he told his disciples: 'The Tathagata has entered Nirvana! How swift!' Immediately he arrived between the twin Sala trees, grieving and weeping.

Budai's Dissoluteness

(Hui Yuan 2) He Bu said: 'Yin Guang discusses kalpas in meditation, Budai is dissolute year after year, a mangy dog does not wish to be born in heaven, yet laughs at the white crane in the clouds.' The Budai (Cloth Sack) monk of Fenghua County, Mingzhou, called himself Qici. He was short and fat, with a wrinkled forehead and a large belly. His words were unpredictable, and he slept anywhere. He always carried a cloth sack and a broken mat on a staff. All the necessities for his body were stored in the sack. He entered markets and villages, begging for whatever he saw. The Buddhist Records of the Past Dynasties says: Budai had eyes on his back, which people knew when he played in the water.

Pushing Down and Turning Back

(Biographies of Monks) He Bu said: Add notes below.

Kicking Over and Not Relying

Duan Shizi (Lion End), a man from Wuxing. He initially saw a lion performer and understood the essence of the mind. He used colored silk to imitate the lion's skin and often wore it, hence the name. He lived on Mount Xiyu. There was a mad monk called 'Turning Back Monk' who used heretical ways to mislead the people, and the scholar-officials were also content with his nonsense. While facing the Danyang governor Lord Lü eating meat, Duan Shizi went directly to him, pointed, and said: 'At this very moment, what is Buddha?' The Turning Back Monk could not answer immediately. Duan Shizi hit his head, pushed him down, and left. There was also a man called 'Not Relying' who dug up a Buddha statue outside the city of Xiuzhou and built a pagoda on it. The whole city believed and revered it. Duan Shizi

見揕住曰。如何是佛。不託擬議。端趯之而去。章丞相子厚請舛座使俞秀老撰䟽敘其事曰。推倒回頭。趯翻不託。

道者休休

鏡清在帳中坐。有僧問訊。師撥帳開曰當斷不斷反招其亂。僧曰既是當斷為什麼不斷。師云我若盡法直恐無民。曰不怕無民請師盡法。師云維那拽出此僧著。又曰。休休。我在南方識伊和尚來。○錢王欲廣府中禪會。命居天龍寺。始見師乃曰真道人也。致禮勤厚。由是吳越盛于玄學。其後又創龍𠕋寺。延請居焉。○高安白水本仁禪師謂鏡清曰。時寒道者清。曰不敢。仁曰還有臥單也無。曰設有亦無展底工夫。仁曰直饒道者滴水冰生亦不干他事。曰滴水冰生事不相涉。仁曰是。曰此人意作么生。仁曰此人不落意。曰不落意此人聻。仁曰高山頂上無可與道者㗖啄也。

塔主莫莫

(雲門法嗣　會元十五)薦福承古禪師。因游廬山登歐峰。愛宏覺塔院閑寂求居之。清規凜然。過者肅恭。時叢林號古塔主。僧問如何是佛。主云莫莫。又問如何是祖師西來意。主曰莫莫。

大守病痊

(傳燈廿七)閭丘。臺州守也。因丘臥病不起。或人勸云可見高僧。因見豐干于雁蕩。干咒水與丘。飲之病了愈。

君王臂落

(傳燈二)罽賓國王問師子尊者曰。師得蘊

【現代漢語翻譯】現代漢語譯本：僧人見揕住（人名）說：『什麼是佛？』（揕住）不假思索，一腳踢開僧人就走了。章丞相子厚請來舛座使俞秀老撰寫文章敘述這件事，說：『推倒回頭，一腳踢翻，不假思索。』

道者休休

鏡清禪師在帳篷中坐著，有僧人前來問訊。鏡清禪師撥開帳子說：『當斷不斷，反受其亂。』僧人說：『既然是當斷，為什麼不斷？』鏡清禪師說：『我如果完全依法行事，恐怕就沒有百姓了。』僧人說：『不怕沒有百姓，請禪師完全依法行事。』鏡清禪師說：『維那，把這個僧人拖出去。』又說：『休休，我在南方認識伊和尚。』錢王想要擴大府中的禪會，命鏡清禪師住在天龍寺。初次見面就說：『真是得道之人啊。』禮遇非常勤厚。因此吳越地區玄學盛行。之後又建立龍𠕋寺，邀請鏡清禪師居住。高安白水本仁禪師對鏡清禪師說：『天氣寒冷，道者清靜。』鏡清禪師說：『不敢當。』本仁禪師說：『還有臥具嗎？』鏡清禪師說：『即使有，也沒有展開的功夫。』本仁禪師說：『即使道者能讓滴水結冰，也不關他的事。』鏡清禪師說：『滴水結冰，事不相涉。』本仁禪師說：『是。』鏡清禪師說：『此人意下如何？』本仁禪師說：『此人不落入意念。』鏡清禪師說：『不落入意念，此人又如何？』本仁禪師說：『高山頂上，無可與道者㗖啄。』

塔主莫莫

薦福承古禪師（雲門宗法嗣，會元十五），因為遊覽廬山，登上歐峰，喜愛宏覺塔院的閑靜，請求居住在那裡。清規戒律非常嚴格，經過的人都肅然起敬。當時叢林中稱承古禪師為古塔主。有僧人問：『什麼是佛？』承古禪師說：『莫莫。』又問：『什麼是祖師西來意？』承古禪師說：『莫莫。』

大守病痊

閭丘（人名），是臺州太守。因為生病臥床不起，有人勸他說可以見見高僧。因此見到了在雁蕩山的豐干禪師。豐干禪師用咒語加持過的水給閭丘，閭丘喝了之後病就好了。

君王臂落

罽賓國王問師子尊者說：『尊者證得了蘊（五蘊，即色、受、想、行、識）嗎？』

【English Translation】 English version: A monk, seeing Zhenzhu (name of a person), said: 'What is Buddha?' Zhenzhu, without any deliberation, kicked the monk away and left. Chancellor Zhang Zihou invited Yu Xiulao, the envoy of Chuoza, to write an account of this event, saying: 'Knocked down and turned back, kicked over without deliberation.'

The Taoist Rest, Rest

Zen Master Jingqing was sitting in his tent when a monk came to inquire. Zen Master Jingqing lifted the tent flap and said: 'To cut off but not to cut off is to invite chaos.' The monk said: 'Since it should be cut off, why not cut it off?' Zen Master Jingqing said: 'If I were to fully enforce the law, I fear there would be no people left.' The monk said: 'Do not fear the lack of people, please fully enforce the law, Master.' Zen Master Jingqing said: 'Vinaya, drag this monk out.' He also said: 'Rest, rest, I knew this monk Yi when I was in the South.' King Qian wanted to expand the Chan gatherings in his palace and ordered Zen Master Jingqing to reside in Tianlong Temple. Upon their first meeting, he said: 'Truly a Taoist!' He treated him with great respect and diligence. As a result, metaphysics flourished in the Wu-Yue region. Later, he founded Longmian Temple and invited Zen Master Jingqing to reside there. Zen Master Benren of Baishui in Gao'an said to Zen Master Jingqing: 'The weather is cold, Taoist is pure.' Zen Master Jingqing said: 'I dare not.' Zen Master Benren said: 'Do you still have a sleeping mat?' Zen Master Jingqing said: 'Even if I have one, I have no skill to spread it out.' Zen Master Benren said: 'Even if the Taoist can make ice from dripping water, it is none of his business.' Zen Master Jingqing said: 'Dripping water turning into ice is not related to the matter.' Zen Master Benren said: 'Yes.' Zen Master Jingqing said: 'What is this person's intention?' Zen Master Benren said: 'This person does not fall into intention.' Zen Master Jingqing said: 'If he does not fall into intention, what is this person?' Zen Master Benren said: 'On the top of a high mountain, there is nothing to peck at with the Taoist.'

Pagoda Master Momo

Zen Master Chenggu of Jianfu (a Dharma successor of the Yunmen School, fifteenth in the Huiyuan), because he was traveling in Mount Lu and climbed Oufeng Peak, loved the quietness of Hongjue Pagoda Courtyard and requested to reside there. The monastic rules were very strict, and those who passed by were respectful. At that time, the Sangha called Zen Master Chenggu the Ancient Pagoda Master. A monk asked: 'What is Buddha?' The Master said: 'Momo.' He also asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Momo.'

The Grand Protector Recovered from Illness

Lü Qiu (name of a person) was the prefect of Taizhou. Because Qiu was sick and bedridden, someone advised him to see a high monk. Therefore, he met Zen Master Fenggan in Yandang Mountain. Zen Master Fenggan gave Qiu water blessed with a mantra, and after drinking it, Qiu recovered from his illness.

The King's Arm Fell Off

The King of Jibin asked Venerable Shizi: 'Has the Venerable attained the Skandhas (five aggregates, namely form, sensation, perception, volition, and consciousness)?'

空不。者曰已得。曰離生死不。者曰已離。曰既離生死可施我頭。者曰非我有何吝于頭。王揮劍斷者頭。白乳涌高數尺。王臂自墮。

次公點眼

駙馬索藥

(石門聰弟子會元十二)駙馬都尉李遵勖居士。臨終時膈胃躁熱。有尼道堅謂曰。眾生見劫盡大火所燒時。都尉切宜照管主人公。公曰大師與我煎一服藥來。堅無語。公曰這師姑藥也不會煎得。

禪苑蒙求卷之中卍新續藏第 87 冊 No. 1614 禪苑蒙求瑤林

禪苑蒙求卷之下

隱峰倒化

(馬祖法嗣　傳燈錄八)鄧隱峰將示滅。先問眾云。諸方遷化。坐去臥去吾賞見之。還有立化也無。眾云有。師問還有倒立而化者無。眾云未有。師乃倒立而化。亭亭然其衣順體。時眾議舁就茶毗。屹然不動。遠近瞻視驚歎無已。師有妹為尼。時亦在彼。乃俯近而咄曰。老兄疇昔不循法律。死更熒惑於人。於是以手推之。僨然而踣。遂就阇維。

領眾坐亡

石霜諸歿時。九峰道䖍禪師作侍者。眾請堂中第一座嗣諸住持。方議次。虔犯眾曰。未可。須明先師意旨乃可耳。眾曰先師何意。䖍曰只如道古廟香爐一條白練如何會。第一座曰。是明一色邊事。䖍曰果不會先師意。於是第一座者起炷香誓曰。我若會先

【現代漢語翻譯】現代漢語譯本『空嗎？』那人回答：『已經得到了。』（指已經領悟了空性）『脫離生死了嗎？』那人回答：『已經脫離了。』『既然脫離了生死，可以把你的頭施捨給我嗎？』那人說：『這頭不是我所有的，有什麼捨不得的呢？』國王揮劍砍斷了他的頭，白色的乳汁涌起數尺高，國王的手臂也自己掉落了。

次公點眼

駙馬索藥

（石門聰弟子會元十二）駙馬都尉李遵勖居士，臨終時膈胃躁熱。有尼姑道堅對他說：『眾生看見劫盡大火燃燒的時候，都尉您一定要照管好主人公（指自性）。』李遵勖說：『大師您給我煎一服藥來。』道堅無話可說。李遵勖說：『這師姑連藥也不會煎。』

禪苑蒙求卷之中卍新續藏第 87 冊 No. 1614 禪苑蒙求瑤林

禪苑蒙求卷之下

隱峰倒化

（馬祖（Mazu，禪宗大師）法嗣傳燈錄八）鄧隱峰將要示寂（圓寂）的時候，先問大家說：『各處遷化（去世）的人，坐著去、躺著去的，我常常見到。還有站著去世的嗎？』大家說：『有。』鄧隱峰問：『還有倒立著去世的嗎？』大家說：『沒有。』鄧隱峰於是倒立而去世，直挺挺的，衣服順著身體。當時大家商議抬他去荼毗（火化），卻屹然不動。遠近的人觀看，驚歎不已。鄧隱峰有個妹妹是尼姑，當時也在那裡，就俯身靠近，呵斥道：『老兄從前不遵守法律，死了還迷惑人！』於是用手推他，鄧隱峰就倒了，於是就荼毗了。

領眾坐亡

石霜（Shishuang，地名）諸禪師去世的時候，九峰道䖍禪師做侍者。大家請堂中第一座（首座）來繼承石霜諸禪師住持的位子。正在商議的時候，道䖍犯眾說道：『不可以。必須明白先師（石霜諸禪師）的意旨才可以。』大家說：『先師有什麼意旨？』道䖍說：『比如道古廟香爐一條白練，如何理解？』第一座說：『是說明一色邊事。』道䖍說：『果然不明白先師的意旨。』於是第一座點燃香，發誓說：『我如果明白先

【English Translation】 English version 『Empty?』 The person replied, 『Already attained.』 (referring to having realized emptiness) 『Liberated from birth and death?』 The person replied, 『Already liberated.』『Since you are liberated from birth and death, can you give me your head?』 The person said, 『This head is not mine; what is there to be reluctant about?』 The king swung his sword and cut off his head, and white milk gushed out several feet high. The king's arm also fell off by itself.

Ci Gong Points the Eyes

The Prince Consort Asks for Medicine

(Disciple of Shimen Cong, Huiyuan Twelve) The Prince Consort and Commander Li Zunxu, when nearing death, had restlessness and heat in his diaphragm and stomach. A nun, Daojian, said to him, 『When sentient beings see the kalpa ending and the great fire burning, Your Excellency must take care of the main character (referring to self-nature).』 Li Zunxu said, 『Master, please prepare a dose of medicine for me.』 Daojian was speechless. Li Zunxu said, 『This nun doesn't even know how to prepare medicine.』

Zen Forest Collection, Volume Middle 卍 New Continued Collection, Volume 87, No. 1614, Zen Forest Collection, Yaolin

Zen Forest Collection, Volume Lower

Yinfeng's Inverted Transformation

(Successor of Mazu (禪宗大師) (Zen Master), Transmission of the Lamp, Volume 8) When Deng Yinfeng was about to enter parinirvana (pass away), he first asked the assembly, 『Those who transform (die) in various places, I have often seen them go sitting or lying down. Are there any who pass away standing?』 The assembly said, 『Yes.』 Yinfeng asked, 『Are there any who pass away standing upside down?』 The assembly said, 『No.』 Yinfeng then stood upside down and passed away, upright and still, his clothes following his body. At that time, the assembly discussed carrying him to cremate him, but he remained motionless. People from far and near watched, amazed. Yinfeng had a younger sister who was a nun, and she was also there at the time. She leaned close and scolded, 『Elder brother, you didn't follow the rules in the past, and now you are confusing people even in death!』 Then she pushed him with her hand, and Yinfeng fell down. Then he was cremated.

Leading the Assembly to Die Sitting

When Shishuang (石霜，place name) Zhu (禪師) (Zen Master) passed away, Jiufeng Daoqian (禪師) (Zen Master) served as his attendant. The assembly invited the first seat (chief seat) in the hall to succeed Shishuang Zhu (禪師) (Zen Master) as abbot. While they were discussing, Daoqian addressed the assembly, saying, 『Not yet. We must understand the intention of the late master (Shishuang Zhu (禪師) (Zen Master)) before we can proceed.』 The assembly said, 『What was the late master's intention?』 Daoqian said, 『For example, how do you understand the white silk thread on the incense burner in the Daogu Temple?』 The first seat said, 『It explains the matter of the one-color boundary.』 Daoqian said, 『Indeed, you do not understand the intention of the late master.』 Then the first seat lit incense and vowed, 『If I understand the intention of the late

師意。香菸滅則我脫去。不然煙滅不能脫。言卒而脫去。䖍拊其背曰。坐脫立亡不無。首座會先師意即未也。

歸宗拽杖

(馬祖法嗣)皈宗入園取菜次。師畫圓相圍卻一株。語眾曰。輒不得動著遮個。眾不敢動。少頃師復來。見菜猶在。便以棒趁眾。

普化踢床

(盤山寶積法嗣　會元十一)臨濟同普化赴施主家齋次。濟問。毛吞巨海。芥納須彌。為是神通妙用。本體如然。化蹈倒飯床。濟云太粗生。化云。這裡是什麼所在。說粗說細。濟來日又同化赴齋。問今日供養何似昨日。化依前蹈倒飯床。濟云。得即得。太粗生。化云。瞎驢。佛法說什麼粗細。濟乃吐舌。

雪峰過嶺

(會元七)雪峰辭洞山。山曰子甚處去。師曰皈嶺中去。山曰當時從甚麼路去。師云從飛猿嶺出。山曰今迴向甚麼路去。師曰從飛猿嶺去。山曰。有一人不從飛猿嶺去。子還識么。曰不識。山曰為甚麼不識。師云他無面目。山曰子既不識爭知無面目。師無對。師嘗有頌曰。人生倏忽暫須臾。浮世那能得久居。出嶺始年三十二。入閩早是四旬餘。他非不用頻頻舉。己過應須旋旋除。為報滿朝朱紫道。閻王不怕佩金魚。

洛浦還鄉

(夾山法嗣　會元六)僧問洛浦。學人擬歸鄉時如何。師云家破

【現代漢語翻譯】現代漢語譯本：師意（禪師的想法）。香菸熄滅，我就脫離肉身而去。不然，香菸熄滅我就不能脫離。說完就脫離肉身而去。䖍（僧人名）撫摸他的背說：『坐著脫離，站著死去，也不是沒有，首座（僧人中的領導者）領會先師的意圖了嗎？』

歸宗（禪師名）拽杖

（馬祖（禪師名）的法嗣）歸宗進入園中取菜。禪師畫了一個圓圈，圍住了一棵菜。告訴眾人說：『誰也不得動這棵菜。』眾人不敢動。過了一會兒，禪師又來了，看見菜還在，就用棒子驅趕眾人。

普化（禪師名）踢床

（盤山寶積（禪師名）的法嗣，會元十一）臨濟（禪師名）和普化一同去施主家吃齋飯。臨濟問道：『毛孔吞下巨海，芥子容納須彌山（佛教中的一座山），這是神通妙用，還是本體本來如此？』普化踢翻了飯床。臨濟說：『太粗魯了。』普化說：『這裡是什麼地方？說粗說細。』臨濟第二天又和普化去吃齋飯，問道：『今天的供養和昨天比怎麼樣？』普化像之前一樣踢翻了飯床。臨濟說：『得到是得到了，太粗魯了。』普化說：『瞎驢，佛法說什麼粗細？』臨濟就吐了吐舌頭。

雪峰（禪師名）過嶺

（會元七）雪峰向洞山（禪師名）告辭。洞山問：『你到哪裡去？』雪峰說：『回到嶺中去。』洞山說：『當初從哪條路去的？』雪峰說：『從飛猿嶺出去的。』洞山說：『這次又向哪條路去？』雪峰說：『從飛猿嶺去。』洞山說：『有一個人不從飛猿嶺去，你還認識嗎？』雪峰說：『不認識。』洞山說：『為什麼不認識？』雪峰說：『他沒有面目。』洞山說：『你既然不認識，怎麼知道沒有面目？』雪峰無言以對。雪峰曾經有頌說：『人生倏忽短暫，浮世哪裡能夠長久居住。出嶺時年紀三十二，進入閩地已經是四十多歲（指年齡）。他人的是非不用常常提起，自己的過錯應當慢慢消除。告訴滿朝的達官貴人，閻王（地獄之王）不怕你佩戴金魚（古代官員的飾物）。』

洛浦（禪師名）還鄉

（夾山（禪師名）的法嗣，會元六）僧人問洛浦：『學人想要回家鄉時，怎麼樣？』禪師說：『家破了。』

【English Translation】 English version: Master's intention. When the incense goes out, I will shed my body and depart. Otherwise, I cannot depart when the incense goes out. After speaking, he shed his body and departed. Qian (name of a monk) stroked his back and said, 'Sitting and departing, standing and dying, is not impossible. Has the chief monk understood the intention of the late master?'

Guizong (name of a Zen master) Drags His Staff

(A Dharma successor of Mazu (name of a Zen master)) Guizong entered the garden to pick vegetables. The master drew a circle around a vegetable plant. He told the assembly, 'No one is allowed to touch this.' The assembly dared not move it. After a while, the master returned and saw that the vegetable was still there. He then chased the assembly away with a stick.

Puhua (name of a Zen master) Kicks the Bed

(A Dharma successor of Panshan Baoji (name of a Zen master), Huiyuan 11) Linji (name of a Zen master) and Puhua went to a donor's house for a vegetarian meal. Linji asked, 'A hair swallows the vast ocean, a mustard seed contains Mount Sumeru (a mountain in Buddhism). Is this a miraculous power, or is the essence inherently so?' Puhua kicked over the rice table. Linji said, 'Too crude.' Puhua said, 'What kind of place is this? Talking about coarse and fine.' The next day, Linji went to the vegetarian meal with Puhua again and asked, 'How is today's offering compared to yesterday's?' Puhua kicked over the rice table as before. Linji said, 'Got it, but too crude.' Puhua said, 'Blind donkey, what does the Buddha-dharma say about coarse and fine?' Linji then stuck out his tongue.

Xuefeng (name of a Zen master) Crosses the Ridge

(Huiyuan 7) Xuefeng bid farewell to Dongshan (name of a Zen master). Dongshan asked, 'Where are you going?' The master said, 'Returning to the ridge.' Dongshan said, 'Which road did you take when you came?' The master said, 'I came out from Flying Monkey Ridge.' Dongshan said, 'Which road are you going back to this time?' The master said, 'Going from Flying Monkey Ridge.' Dongshan said, 'There is a person who does not go from Flying Monkey Ridge. Do you recognize him?' The master said, 'I don't recognize him.' Dongshan said, 'Why don't you recognize him?' The master said, 'He has no face.' Dongshan said, 'Since you don't recognize him, how do you know he has no face?' The master had no reply. The master once had a verse saying: 'Life is fleeting and transient, how can one dwell in this floating world for long? When I left the ridge, I was thirty-two years old (referring to age), entering Min, I am already over forty. Others' rights and wrongs need not be mentioned often, one's own faults should be slowly eliminated. Tell the officials of the court, Yama (the king of hell) is not afraid of you wearing a golden fish (an ornament of ancient officials).'

Lopu (name of a Zen master) Returns Home

(A Dharma successor of Jiashan (name of a Zen master), Huiyuan 6) A monk asked Lopu, 'What should a student do when he wants to return home?' The master said, 'The family is broken.'

人亡子歸何處。曰恁么則不歸去也。師云。庭前殘雪日輪消。室內游塵遣誰掃。乃有偈云。決志歸鄉去。乘船渡五湖。舉篙星月隱。停棹日輪孤。解䌫離邪岸。張帆出正途。到來家蕩盡。免作屋中愚。

法遠繡毬

(葉縣歸省法嗣　會元十二)僧問浮山。師唱誰家曲。宗風嗣阿誰。師曰八十翁翁輥繡毬。僧云。與么則一句迥然開祖胄。三玄戈甲振叢林。師曰李陵元是漢朝臣。

文邃香囊

(洞山價法嗣　傳燈七)僧問徑山如何是和尚家風。師雲錦帳銀香囊風吹滿路香。

鵝湖比較

信州鵝湖大義禪師李翱嘗問大悲。用千手眼作么。師曰今上用公作么。唐憲宗嘗詔入內于麟德殿論議。有一法師問如何是四諦。師曰聖上一帝三帝何在。

佛日抑揚

崇壽登子

(桂琛法嗣　普燈廿一)法眼初住臨川崇壽院。師指登子曰識得登子周匝有餘。雲門云識得登子天地懸殊。

守芝石幢

(汾陽昭法嗣　會元十二)瑞州大愚山守芝禪師。升座。僧問如何是城裡佛。師曰十字街頭石幢子。

羅山麨飯

(石頭法嗣　會元七)明招到招慶。有度上座問。羅山尋常道。諸方儘是麨飯。惟有羅山是白飯。上座從羅山來卻展手示白飯請些子。招打兩掌。度云

【現代漢語翻譯】現代漢語譯本『人死後，靈魂歸向何處？』回答說：『如果是這樣，那就不歸去了。』禪師說：『庭前的殘雪在陽光下消融，室內的灰塵該讓誰來打掃？』於是作偈語說：『下定決心返回故鄉，乘船渡過五湖。舉起船篙，星月隱沒；停下船槳，太陽也顯得孤單。解開纜繩，離開邪惡的岸邊；張開風帆，駛向正途。到達故鄉，卻發現家產蕩然無存，免得像個愚人一樣住在破屋中。』

法遠繡毬（葉縣歸省的弟子，出自《會元十二》）有僧人問浮山法遠禪師：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』法遠禪師回答說：『八十歲的老翁玩著繡球。』僧人說：『這麼說來，您的一句話就迥然不同地開創了祖師的宗風，您的三玄之說像戈甲一樣震動叢林。』法遠禪師說：『李陵原本就是漢朝（公元前206年-公元220年）的臣子。』

文邃香囊（洞山良價的弟子，出自《傳燈錄》第七卷）有僧人問徑山文邃禪師：『什麼是和尚您的家風？』文邃禪師回答說：『錦帳銀香囊，風吹滿路香。』

鵝湖比較信州鵝湖大義禪師，李翱曾經問大悲禪師：『用千手千眼做什麼？』大悲禪師回答說：『當今皇上用您做什麼？』唐憲宗（公元778年-820年）曾經下詔讓大悲禪師進入麟德殿論議。有一位法師問：『什麼是四諦（苦、集、滅、道）？』大悲禪師回答說：『聖上一帝三帝（指過去、現在、未來三世諸佛）在哪裡？』

佛日抑揚崇壽登子（桂琛的弟子，出自《普燈錄》第二十一卷）法眼禪師最初住在臨川崇壽院。法眼禪師指著登子說：『認識登子就足夠周全了。』雲門禪師說：『認識登子，天地就懸殊了。』

守芝石幢（汾陽善昭的弟子，出自《會元十二》）瑞州大愚山守芝禪師升座說法。有僧人問：『什麼是城裡的佛？』守芝禪師回答說：『十字街頭的石幢子。』

羅山麨飯（石頭希遷的弟子，出自《會元七》）明招禪師到招慶。有位度上座問：『羅山禪師經常說，各方都是麨飯（炒麵），只有羅山是白飯。上座您從羅山來，卻伸出手來展示白飯，請給我一些。』招慶禪師打了度上座兩掌。度上座說：

【English Translation】 English version 『Where does a person's spirit return after death?』 The answer is: 『If that's the case, then it doesn't return.』 The Master said: 『The remaining snow in front of the courtyard melts in the sunlight, who should sweep away the dust in the room?』 So he composed a verse saying: 『Determined to return to my hometown, I cross the five lakes by boat. Raising the oar, the stars and moon disappear; stopping the oar, the sun seems lonely. Untie the rope, leave the evil shore; unfurl the sail, set out on the right path. Arriving home, I find the family fortune is all gone, saving me from being a fool living in a dilapidated house.』

Fa Yuan's Embroidered Ball (A disciple of Guisheng of Yexian, from 'Hui Yuan Shi Er') A monk asked Zen Master Fushan: 'Whose tune are you singing, Master? Who is the patriarch from whom your Zen tradition is inherited?' Zen Master Fa Yuan replied: 'An eighty-year-old man playing with an embroidered ball.' The monk said: 'In that case, your one sentence uniquely creates the ancestral style, and your Three Mysteries (Sanxuan) shake the forest like armor.' Zen Master Fa Yuan said: 'Li Ling was originally a minister of the Han Dynasty (206 BC-220 AD).'

Wen Sui's Scented Pouch (A disciple of Liangjie of Dongshan, from 'Chuandenglu' Volume 7) A monk asked Zen Master Jingshan: 'What is the style of your household, Master?' Zen Master Wen Sui replied: 'Brocade curtains and silver scented pouches, the wind blows fragrance all over the road.'

Comparison at Goose Lake Zen Master Dayi of Goose Lake in Xinzhou, Li Ao, once asked Zen Master Dabei: 'What is the use of a thousand hands and eyes?' Zen Master Dabei replied: 'What does the current emperor use you for?' Emperor Xianzong of Tang (778-820 AD) once issued an edict for Zen Master Dabei to enter the Linde Hall for discussion. A Dharma master asked: 'What are the Four Noble Truths (suffering, accumulation, cessation, path)?' Zen Master Dabei replied: 'Where are the three emperors of the past, present, and future (referring to the Buddhas of the three ages)?'

Fori's Praise and Criticism Chongshou Dengzi (A disciple of Guichen, from 'Pudenglu' Volume 21) Zen Master Fayan initially lived in Chongshou Temple in Linchuan. Zen Master Fayan pointed to Dengzi and said: 'Knowing Dengzi is more than sufficient.' Zen Master Yunmen said: 'Knowing Dengzi, heaven and earth are vastly different.'

Shouzhi's Stone Pillar (A disciple of Shanzhao of Fenyang, from 'Hui Yuan Shi Er') Zen Master Shouzhi of Dayu Mountain in Ruizhou ascended the seat to preach. A monk asked: 'What is the Buddha in the city?' Zen Master Shouzhi replied: 'The stone pillar at the crossroads.'

Luoshan's Roasted Flour (A disciple of Shitou Xiqian, from 'Hui Yuan Qi') Zen Master Mingzhao arrived at Zhaoqing. A senior monk asked: 'Zen Master Luoshan often says that all places are roasted flour, only Luoshan is white rice. You, senior monk, come from Luoshan, but you stretch out your hand to show white rice, please give me some.' Zen Master Zhaoqing slapped the senior monk twice. The senior monk said:

。將謂是白飯。元來只是麨飯。招云癡人棒下打不死。度至夜間舉似諸禪客次。招近前云不審。度云今日便是這個上座下兩掌。有瑫上座云。不用下掌就里許作么生。招云就里許也道道。瑫無對。招云。是你諸人一時縛作一束。倒卓向尿闥下。來日相見。珍重。

白雲蒿湯

慈明詐病

(會元十二)慈明禪師有詔賜官舟南歸。中途謂侍者曰。我忽得風痹疾。視之口吻已喎斜。侍者以足頓地曰。當奈何平生呵佛罵祖。今乃爾。師云無憂為汝正之。以手整之如故曰。而今而後不鈍置汝。

法華佯狂

(會元二)言法華。獨語笑。多行市裡。蹇裳而趍。或舉手𦘕空。佇立良久。從屠沽游。啖無所擇。道俗共目為狂僧。

方會雪屋

(會元十九)揚岐方會禪師。初住楊岐。老屋敗椽。僅蔽風雨。適臨冬暮雪霰滿床。居不遑處。衲子投誠愿充修造。師卻之曰。我佛有言。時當滅卻。高峰深谷遷變不常。安得圓滿如意。自求稱足。汝等出家學道。做手腳未穩已是四五十歲。詎有閑工夫事豐屋耶。竟不從。翌日上堂曰。楊歧乍住屋壁疏。滿床盡撒雪珍珠。縮卻項。暗嗟噓。翻憶古人樹下居。

倚遇煙房

(北禪智賢法嗣　僧寶傳中)法昌倚遇禪師。方韜藏西山。云蓋守智禪

【現代漢語翻譯】現代漢語譯本：（僧人）說這是白米飯，原來只是炒麵飯。招賢和尚說：『癡人是棒打不死的。』到了晚上，（南泉）普愿禪師把這件事告訴各位禪客，招賢走上前說：『我不明白。』普愿說：『今天就給你這兩掌。』有瑫上座說：『不用打，就在這裡面怎麼做？』招賢說：『就在這裡面也說說看。』瑫上座無言以對。招賢說：『把你們這些人一時捆成一束，倒過來頭朝下放在尿桶旁邊。明天再見，珍重。』

白雲和尚的蒿湯

慈明禪師裝病

（《禪林僧寶傳》卷十二）慈明禪師奉詔，朝廷賜予官船讓他南歸。途中對侍者說：『我忽然得了風痹的病。』侍者看他，發現他的口眼已經歪斜。侍者頓足說：『這可怎麼辦？（禪師）平生呵斥佛祖，現在竟然這樣。』慈明禪師說：『不用擔心，我為你正過來。』用手扶正，恢復如初，說：『從今以後不再怠慢你。』

法華和尚佯裝瘋癲

（《禪林僧寶傳》卷二）言法華和尚，常常自言自語，獨自發笑，經常在街市裡行走，提起衣裳快步走，有時舉手在空中比劃，佇立很久。與屠夫、賣酒的人交往，吃東西不加選擇。道士和俗人都認為他是瘋和尚。

方會禪師的雪屋

（《禪林僧寶傳》卷十九）楊岐方會禪師，最初住在楊岐山時，老屋破敗，屋椽損壞，勉強可以遮蔽風雨。恰逢冬末，雪珠飄落，床上都是雪，無法安身。僧人弟子們懇請出資修繕。方會禪師拒絕說：『我佛（釋迦摩尼）說過，（一切）終將滅去，高峰深谷的變化無常，怎麼能圓滿如意，滿足自己的需求呢？你們出家學道，做手腳還不穩當，就已經四五十歲了，哪裡有閑工夫去建造豪華的房屋呢？』最終沒有同意。第二天上堂說法時說：『楊岐山剛住下，屋壁稀疏，滿床都撒滿了雪珠。縮著脖子，暗自嘆息，反而想起古人住在樹下的生活。』

倚遇禪師的煙房

（北禪智賢法嗣，《禪林僧寶傳》中）法昌倚遇禪師，正在**山隱居，云蓋守智禪師

【English Translation】 English version: (The monk) said it was white rice, but it turned out to be roasted flour rice. Zhao Xian (name of a monk) said, 'A fool cannot be beaten to death with a stick.' In the evening, Nanquan Puyuan (name of a Zen master) told this to all the Zen practitioners. Zhao Xian stepped forward and said, 'I don't understand.' Puyuan said, 'Today, I will give you these two slaps.' A senior monk named Tao said, 'No need to slap, what to do right here?' Zhao Xian said, 'Say it right here.' Tao was speechless. Zhao Xian said, 'I'll tie you all up in a bundle and hang you upside down next to the urinal. See you tomorrow, take care.'

Baiyun (White Cloud) Monk's Artemisia Soup

Zen Master Ciming (Compassionate Brightness) Feigning Illness

(From the Zanning Seng Bao Zhuan (Biographies of Eminent Monks), Volume 12) Zen Master Ciming received an imperial decree and was granted an official boat to return south. On the way, he said to his attendant, 'I suddenly have wind-paralysis disease.' The attendant looked at him and saw that his mouth and eyes were already crooked. The attendant stamped his feet and said, 'What to do? He usually scolds the Buddha and reviles the patriarchs, but now he is like this.' Zen Master Ciming said, 'Don't worry, I'll fix it for you.' He straightened it with his hand, restoring it to its original state, and said, 'From now on, I won't neglect you.'

Monk Fahua (Dharma Flower) Pretending to be Mad

(From the Zanning Seng Bao Zhuan, Volume 2) Monk Fahua often talked to himself, laughed alone, and often walked in the market, lifting his clothes and walking quickly. Sometimes he raised his hands and gestured in the air, standing for a long time. He associated with butchers and wine sellers, and ate whatever he was given. Taoists and laypeople alike regarded him as a mad monk.

Zen Master Fanghui's (Directional Wisdom) Snow House

(From the Zanning Seng Bao Zhuan, Volume 19) Zen Master Yangqi Fanghui, when he first lived in Yangqi Mountain, the old house was dilapidated, the rafters were damaged, and it could barely shelter from the wind and rain. It happened to be the end of winter, and snow pellets filled the bed, making it impossible to settle down. The monks and disciples earnestly requested to contribute to the renovation. Zen Master Fanghui refused, saying, 'My Buddha (Sakyamuni) said that (everything) will eventually perish, and the changes in high peaks and deep valleys are impermanent. How can we be completely satisfied and fulfill our needs? You have left home to study the Way, and your hands and feet are not yet steady, and you are already forty or fifty years old. Where do you have the leisure to build luxurious houses?' In the end, he did not agree. The next day, when he ascended the hall to preach, he said, 'I just moved to Yangqi Mountain, the walls of the house are sparse, and the bed is full of snow pearls. Shrinking my neck, I sighed secretly, but I remembered the ancient people living under the trees.'

Zen Master Yiyu's (Relying Encounter) Smoke Room

(Successor of Beichan Zhixian (Northern Chan Wise Sage), from the Zanning Seng Bao Zhuan) Zen Master Fachang Yiyu was living in seclusion in ** Mountain, Zen Master Yungaishouzhi (Cloud Cover Guard Wisdom)

師聞其飽參。詣之。至雙嶺寺。寺屋多僧少。草棘滿庭山雪未消。智見一室邃僻。試揚簾。聞叱詬曰。誰故出我煙蓋。師方附濕薪火藉煙為暖耳。智反走。師呼曰來汝何所來。對曰大寧。又問三門夜來倒知否。智愕曰不知。師云吳中石佛大有人不曾得見。智不敢犯其詞。知其為遇也。乃敷坐具愿親炙之。師使往謁真點胸。

平終虎嚙

大陽平侍者。預明安之室有年。雖得其旨。惟以生滅為己任。擠陷同列忌出其右者。瑯玡廣照公安圓鑒居眾時。汾陽禪師令其探明安宗旨在。大陽因平密授明安嘗云。興洞上一宗非遠即覺也。二師云有平侍者在。明安以手指胸云。平此處不佳。又捏拇指叉中示之云。平向去當死於此耳。暨明安遷寂。遺囑云。瘞全身。十年無難。當爲大陽山打供。入塔時門人恐平將不利於師。遂作李和文都尉所施黃白器物書于塔銘。而實無也。平后住大陽。忽云先師靈塔風水不利。取而焚之。山中老宿切諫平。平曰於我有妨。遂發塔。顏貌如生。薪盡儼然。悉皆驚異。平乃钁破其腦。益油薪。俄成灰爐。眾以其事聞于官。坐平課謀塔中物。不孝。還俗。平自稱黃秀才。謁瑯玡。瑯玡云。昔日平侍者。今朝黃秀才。我在大陽時見你做處遂不納。又謁公安。公安亦不顧。平流浪無所。依後於丫叉路

【現代漢語翻譯】現代漢語譯本師父聽說他已經徹底領悟禪機，便去拜訪他。到了雙嶺寺，寺廟破敗，僧人稀少，院子裡長滿了雜草和荊棘，山上的積雪還未融化。智見禪師住在一個偏僻的房間里。師父試著掀開簾子，聽到裡面呵斥道：『誰故意掀開我的煙蓋？』原來智見禪師正靠著潮濕的柴火，用煙來取暖。智見禪師反而跑開了。師父呼喚道：『來，你從哪裡來？』智見禪師回答說：『從大寧來。』師父又問：『三門昨夜倒塌，你知道嗎？』智見禪師驚訝地說：『不知道。』師父說：『吳中的石佛，有很多人不曾得見。』智見禪師不敢冒犯他的言語，知道自己遇到了高人。於是鋪開坐具，希望能得到師父的親自教誨。師父讓他去拜謁真點胸（人名）。

平終被虎咬死

大陽平侍者，在明安（人名）禪師門下多年。雖然領悟了他的宗旨，卻只把生滅變化當作自己的任務，排擠陷害同僚，忌妒比自己強的人。瑯玡廣照（人名）、公安圓鑒（人名）在寺院裡當住持時，汾陽禪師（人名）讓大陽平侍者去探究明安禪師的宗旨。大陽平侍者私下裡告訴明安禪師曾經說過：『興盛洞上一宗（佛教宗派）的，不是遠就是覺。』兩位禪師說：『有平侍者在。』明安禪師用手指著胸口說：『平，這裡不好。』又捏著拇指在叉中比劃著說：『平將來會死在這裡。』等到明安禪師圓寂，遺囑說：『埋葬全身，十年內沒有災難，當爲大陽山（地名）做法事。』入塔時，門人擔心平侍者會對師父不利，於是在塔銘上寫了李和文都尉（人名）所施捨的黃白器物，而實際上並沒有。平侍者後來住在在大陽山。忽然說先師的靈塔風水不好，要取出來燒掉。山中的老僧極力勸阻平侍者。平侍者說：『對我有妨礙。』於是打開塔。明安禪師的顏貌如生。柴火燒盡后依然如故。大家都感到驚異。平侍者竟然用鋤頭打破他的頭，又加上油和柴火，很快燒成了灰燼。眾人把這件事報告給官府。官府判平侍者圖謀塔中財物，不孝，判處還俗。平侍者自稱黃秀才。去拜謁瑯玡禪師。瑯玡禪師說：『昔日的平侍者，今日的黃秀才。我在大陽山時就看到你所作所為』於是沒有接納他。又去拜謁公安禪師，公安禪師也不理睬他。平侍者流浪無所依靠，後來在丫叉路（地名）被老虎咬死。

【English Translation】 English version The master heard that he had thoroughly understood Zen, so he went to visit him. He arrived at Shuangling Temple. The temple was dilapidated, with few monks, and the courtyard was full of weeds and thorns. The snow on the mountain had not yet melted. Zen Master Zhijian lived in a secluded room. The master tried to lift the curtain and heard a rebuke: 'Who is deliberately lifting my smoke cover?' It turned out that Zen Master Zhijian was relying on damp firewood to keep warm with smoke. Zen Master Zhijian ran away instead. The master called out: 'Come, where did you come from?' Zen Master Zhijian replied: 'From Danning.' The master asked again: 'Do you know that the three gates collapsed last night?' Zen Master Zhijian said in surprise: 'I don't know.' The master said: 'There are many stone Buddhas in Wuzhong that people have never seen.' Zen Master Zhijian dared not offend his words, knowing that he had met a master. So he spread out the sitting mat, hoping to receive the master's personal teachings. The master asked him to visit Zhen Dianxiong (person's name).

Ping died from being bitten by a tiger

Attendant Ping of Dayang had been under Zen Master Ming'an (person's name) for many years. Although he understood his purpose, he only regarded birth and death as his task, squeezing out and framing colleagues, and envying those who were stronger than himself. When Langye Guangzhao (person's name) and Gongan Yuanjian (person's name) were abbots in the temple, Zen Master Fenyang (person's name) asked Attendant Dayang Ping to explore the purpose of Zen Master Ming'an. Attendant Dayang Ping privately told Zen Master Ming'an that he had said: 'The one who prospers the Dongshan sect (Buddhist sect) is either Yuan or Jue.' The two Zen masters said: 'Attendant Ping is here.' Zen Master Ming'an pointed to his chest and said: 'Ping, this place is not good.' He also pinched his thumb and gestured in the fork, saying: 'Ping will die here in the future.' When Zen Master Ming'an passed away, he left a will saying: 'Bury the whole body, there will be no disaster within ten years, and a Buddhist service should be held for Dayang Mountain (place name).' When entering the pagoda, the disciples were worried that Attendant Ping would be detrimental to the master, so they wrote on the pagoda inscription about the yellow and white objects donated by Li Hewen Duwei (person's name), but in reality there were none. Attendant Ping later lived in Dayang Mountain. Suddenly he said that the feng shui of the late master's pagoda was not good and wanted to take it out and burn it. The old monks in the mountain tried their best to dissuade Attendant Ping. Attendant Ping said: 'It is harmful to me.' So he opened the pagoda. Zen Master Ming'an's face looked as if he were alive. After the firewood was burned, it was still the same. Everyone was surprised. Attendant Ping actually broke his head with a hoe, and added oil and firewood, and soon it was burned to ashes. The crowd reported this matter to the government. The government judged Attendant Ping for plotting the property in the pagoda, being unfilial, and sentenced him to return to secular life. Attendant Ping called himself Huang Xiucai. He went to visit Zen Master Langye. Zen Master Langye said: 'The former Attendant Ping, today's Huang Xiucai. I saw what you did when I was in Dayang Mountain,' so he did not accept him. He also went to visit Zen Master Gongan, but Zen Master Gongan ignored him. Attendant Ping wandered around without relying on anything, and was later bitten to death by a tiger at Yacha Road (place name).

口。遭大蟲食之。竟不免大陽丫叉之記。悲哉。

僧被蛇傷

云居悟和尚在龍門時。有僧被蛇傷。佛眼問曰。既是龍門為什麼被蛇咬。悟即應曰果然現大人相。後傳此語到昭覺。圓悟雲龍門有此僧耶。東山法道未寂寥爾。(一本作被犬傷)○和補曰。禪林類聚十五云。昔有僧持缽到一長者家。偶為犬傷。長者因問。龍被一縷金翅。不吞被法服。為甚卻被犬咬。

古紹雲門

(雲門法嗣　會元十五)古塔主初說法于芝山。嗣雲門。○和補曰。薦福承古禪師。操行高潔。稟性虛明。參大光警玄禪師。乃曰祇是個草里漢。遂參福嚴稚和尚。又曰祇是個脫灑衲僧。由是終日嘿然。深究先德洪規。一日覽雲門語忽然發語。自此韜藏不求名聞。棲止云居弘覺禪師塔所。四方勞者奔湊。因稱古塔主也。

青續大陽

(大陽警玄法嗣　會元十四)投子青。七齡穎異。往妙相寺出家。試經得度。習百法論。未幾嘆曰。三祇涂遠自困何益。乃入洛聽華嚴。義若貫珠。嘗讀諸林菩薩偈。至即心自性。猛省曰。法離文字寧可講乎。即棄游宗席。先是浮山圓鑒禪師。因至大陽。機語與明安延公相契。延嘆曰吾老矣。洞上一宗遂竟無人耶。以平生所著直裰皮履示之。遠曰當爲持此衣履求人付之如何。延許之曰

。他日果得人。出吾偈為證。偈曰。楊廣山前草。憑君待價焞。異苗翻茂處。深密固靈根。其尾云。得法者潛眾十年方可闡揚。遠拜受辭去。后住浮山。既老退休于會聖巖。一夕夢畜青色鷹為吉徴。屆旦師來。遠禮延之。令看外道問佛不問有言不問無言因緣。經三載。一日問曰。汝記得話頭么試舉看。師擬對。遠掩其口。師瞭然開悟。遂禮拜。遠曰。汝妙悟玄機耶。師曰設有也須吐卻。時資侍者在旁曰。青華嚴。今日如病得汗。師回顧曰。合取狗口。若更忉忉。我便即打。服勤又三年。遠出洞下宗旨示之。悉皆妙契。付以大陽頂相皮履直裰曰。代吾續洞上之風。吾住世非久。善自護持。無留此間。師遂辭出山。

多羅轉經

(禪林類聚一)第二十六祖不如蜜多受度得法。至東印土。為王演說法要。俾趣真乘。又謂王曰。此國當有聖人而繼於我。是時有婆羅門子。年二十許。幼失父母。不知名氏。或自言瓔珞。故人謂之瓔珞童子。遊行閭里丐求度日。若常不輕之類。人問汝何行急。即答云汝何行慢。我問何姓。乃云與汝同姓。莫知其故。后王與尊者同車而出。見瓔珞童子稽首於前。尊者曰汝憶往事否。曰我念遠劫中與師同居。師演摩訶般若。我轉甚深修多羅。今日之事蓋契昔因。尊者又謂王曰。此童子非他

。即大勢至菩薩是也。此聖之後出二人。一人化南印度。一人緣在震旦。四五年內卻返此方。遂以昔因故名般若多羅。○般若多羅因東印度國王請祖齋次。王乃問。諸人盡轉經。唯師為甚不轉。祖曰貧道出息不墮眾緣。入息不居蘊界。常轉如是經百千萬億卷。非但一卷兩卷。

俱胝誦咒

(天龍法嗣　會元八)俱胝只念三行咒。便得名超一切人。

神會義解

(會元二)西京荷澤神會禪師。年十四為沙彌。謁六祖。祖曰知識遠來大艱辛。將本來否。若有本則合識主。試說看。師曰。以無住為本。見即是主。祖曰遮沙彌爭合取次語。便以杖打。師于杖下思惟曰。大善知識歷劫難逢。今既得遇豈惜身命。自此給侍。他日祖告眾曰。吾有一物無頭無尾。無名無字。無背無面。諸人還識否。師乃出曰。是諸佛之本源。神會之佛性。祖曰。向汝道無名無字。便喚作本源佛性。師禮拜而退。祖曰。此子向後設有把茆蓋頭。也只成得個知解宗徒。(法眼曰。古人授記人終不錯。如今立知解為宗。即荷澤也)

石頭真吼

(林間錄上)和補曰。曹溪大師將入滅。方敢全提此令者。至江西馬祖南嶽石頭則火振輝之。故號石頭為真吼。馬祖為全提。

惟儼不為

(會元五)藥山謁石頭密

【現代漢語翻譯】即大勢至菩薩是也。（大勢至菩薩：佛教菩薩之一，是西方極樂世界阿彌陀佛的右脅侍者，象徵著智慧的光明）這位聖者之後出現了兩個人，一人化身於南印度，一人與震旦（震旦：中國的古稱）有緣。四五年內，（南印度的聖者）便返回此地，因此以昔日的因緣故，名為般若多羅。（般若多羅：禪宗祖師）般若多羅因東印度國王邀請祖師齋戒時，國王問道：『眾人都誦經，唯獨師父您為什麼不誦經？』祖師說：『貧道出息不落入眾緣，入息不居於蘊界，常轉如是經百千萬億卷，並非僅僅一卷兩卷。』

俱胝誦咒

（天龍法嗣會元八）俱胝（俱胝：指數量單位，表示極大的數目）僅僅唸誦三行咒語，便獲得了超越一切人的名聲。

神會義解

（會元二）西京荷澤的神會禪師，十四歲時為沙彌（沙彌：佛教中出家受十戒的男子）。拜見六祖（六祖：指禪宗六祖慧能大師）。六祖說：『知識遠道而來，非常辛苦。帶來了本來面目嗎？如果帶來了，就應該認識主人。試著說說看。』神會說：『以無住為根本，見性即是主人。』六祖說：『這沙彌爭著胡說八道。』便用杖打他。神會在杖下思惟說：『大善知識歷經劫難才得相逢，如今既然遇到了，哪裡會吝惜身命。』從此侍奉六祖。他日，六祖告訴眾人說：『我有一物，無頭無尾，無名無字，無背無面。諸位還認識嗎？』神會於是出來說：『是諸佛的本源，神會的佛性。』六祖說：『跟你說無名無字，你卻喚作本源佛性。』神會禮拜後退下。六祖說：『這孩子以後即使搭個茅棚居住，也只能成為一個知解宗徒。』（法眼說：古人授記人終究不會錯。如今樹立知解為宗旨，就是荷澤宗。）

石頭真吼

（林間錄上）和補說：曹溪大師（曹溪大師：指六祖慧能大師，因其在曹溪寶林寺弘法）將要入滅時，才敢完全提倡此法旨。到了江西馬祖（馬祖：指馬祖道一禪師）和南嶽石頭（南嶽石頭：指南嶽懷讓禪師的弟子石頭希遷禪師），則如火焰般發揚光大。所以稱石頭為真吼，馬祖為全提。

惟儼不為

（會元五）藥山（藥山：指藥山惟儼禪師）拜見石頭（石頭：指石頭希遷禪師），密

【English Translation】 This is the Bodhisattva Mahasthamaprapta. (Mahasthamaprapta: A bodhisattva who represents the power of wisdom, often appearing with Amitabha Buddha and Avalokiteśvara in Pure Land Buddhism.) After this sage, two individuals will emerge. One will manifest in South India, and the other will have a connection with Zhendan (Zhendan: An ancient name for China). Within four or five years, (the sage in South India) will return to this place, and thus, due to the past causes, he will be named Prajñātara. (Prajñātara: A Zen Buddhist patriarch.) When the King of East India invited Prajñātara to a vegetarian feast, the King asked: 'Everyone else is reciting scriptures, why is it that only you, Master, do not recite?' The Patriarch said: 'This poor monk's outgoing breath does not fall into the multitude of conditions, and my incoming breath does not dwell in the realms of aggregates. I constantly turn such scriptures by the hundreds of millions of volumes, not just one or two volumes.'

Koti's Mantra Recitation

(Lineage of Tianlong, Huiyuan 8) Koti (Koti: A unit of measurement indicating a very large number) only recited a three-line mantra and obtained a reputation surpassing all others.

Shenhui's Interpretation

(Huiyuan 2) Zen Master Shenhui of Heze in Xijing, at the age of fourteen, became a Shami (Shami: A novice monk in Buddhism who has taken the ten precepts). He visited the Sixth Patriarch (Sixth Patriarch: Refers to the Sixth Patriarch of Zen Buddhism, Great Master Huineng). The Sixth Patriarch said: 'Knowledgeable one, you have come from afar with great hardship. Have you brought your original face? If you have brought it, then you should recognize the master. Try to speak of it.' Shenhui said: 'Taking non-abiding as the root, seeing the nature is the master.' The Sixth Patriarch said: 'This Shami is contending to speak nonsense.' And struck him with a staff. Shenhui contemplated under the staff, saying: 'A great wise teacher is difficult to encounter in kalpas. Now that I have encountered one, how could I begrudge my life?' From then on, he served the Sixth Patriarch. One day, the Sixth Patriarch told the assembly: 'I have a thing that has no head, no tail, no name, no word, no back, and no face. Does anyone recognize it?' Shenhui then came forward and said: 'It is the source of all Buddhas, the Buddha-nature of Shenhui.' The Sixth Patriarch said: 'I told you it has no name and no word, yet you call it the source of Buddha-nature.' Shenhui bowed and withdrew. The Sixth Patriarch said: 'Even if this child builds a thatched hut to live in later, he will only become a follower of intellectual understanding.' (Fayan said: The ancients' predictions of people are never wrong. Now establishing intellectual understanding as the doctrine is the Heze school.)

Shitou's True Roar

(Linjian Lu, Part 1) Hebu said: Only when Great Master Caoxi (Great Master Caoxi: Refers to the Sixth Patriarch Huineng, because he propagated the Dharma at Baolin Temple in Caoxi) was about to enter Nirvana did he dare to fully promote this decree. When it came to Mazu (Mazu: Refers to Zen Master Mazu Daoyi) in Jiangxi and Shitou (Shitou: Refers to Zen Master Shitou Xiqian, a disciple of Nanyue Huairang) in Nanyue, it flourished like flames. Therefore, Shitou is called the True Roar, and Mazu is called the Complete Promotion.

Weiyan's Non-Action

(Huiyuan 5) Yaoshan (Yaoshan: Refers to Zen Master Yaoshan Weiyan) visited Shitou (Shitou: Refers to Zen Master Shitou Xiqian), secretly

領玄旨。一日山坐次。石頭觀之問曰。汝在這裡作甚麼。曰一切不為。石頭曰恁么即閑坐也。曰若閑坐即為也。石頭曰汝道不為且不為個什麼。曰千聖亦不識。以偈贊曰。從來共住不知名。任運相將只么行。自古上賢猶不識。造次凡流豈可明。

從諗仍舊

(林間錄上)趙州曰。莫費力也。大好言語。何不仍舊去。世間法尚有門。法豈無門。自是不仍舊故。

老讓開胸

(羅山道閑嗣傳燈廿三)江西北蘭讓禪師。湖塘亮長老問。伏承師兄𦘕得老師真。暫請瞻禮。師以兩手撥胸開示之。亮便禮拜。師云莫禮莫禮。亮雲師兄錯也某甲不禮師兄。師云汝禮先師真。亮云因什麼教某甲莫禮。師云何曾錯。

道符縮手

(雪峰法嗣　會元七)鏡清有僧引童子到曰。此兒子常愛問僧佛法。請和尚驗看。師乃令點茶。童子點茶來。師啜訖。過盞托與童子童子近前接。師卻縮手曰還道得么。童子曰問將來。僧問和尚。此兒子見解如何。師云也只是一兩生持戒僧。

豐干饒舌

(傳燈廿七)閭丘徹請豐干欲住持。幹不從。丘云。若然。彼處可拜誰師乎。干曰彼有寒拾者則文殊普賢化身也。可拜彼。丘行天臺興聖寺。拜寒拾。寒拾曰。因何拜我。丘云。豐乾和尚曰。寒拾者文殊普賢化身

【現代漢語翻譯】現代漢語譯本：領會玄妙的旨意。有一天，（領玄旨）在山中禪坐時，石頭希遷禪師觀察他，問道：『你在這裡做什麼？』（領玄旨）回答：『一切都不做。』石頭希遷說：『這樣說來，你就是在閑坐了。』（領玄旨）說：『如果閑坐，那就是有所作爲了。』石頭希遷說：『你說不作為，那麼到底不作為什麼呢？』（領玄旨）回答：『千聖（指過去的聖人）也無法認識。』並用偈語讚頌道：『向來共同居住卻不知其名，任憑自然之勢相伴而行。自古以來的賢人都無法認識，輕率的凡夫俗子又怎麼能夠明白呢？』

從諗（778-897）仍然像過去一樣

（出自《林間錄》）趙州從諗禪師說：『不要白費力氣了。』又說：『多好的言語啊，為什麼不仍然像過去一樣呢？世間法尚且有入門的途徑，佛法難道沒有入門的途徑嗎？只是因為人們不仍然像過去一樣罷了。』

老讓敞開胸懷

（出自《羅山道閑嗣傳燈》第二十三卷）江西西蘭讓禪師，湖塘亮長老問道：『聽說師兄畫得了老師（指馬祖道一）的真像，請讓我暫時瞻仰一下。』（西蘭讓）禪師用兩手撥開胸膛來開示他。湖塘亮便禮拜。（西蘭讓）禪師說：『不要禮拜，不要禮拜。』湖塘亮說：『師兄錯了，我不是在禮拜師兄。』（西蘭讓）禪師說：『你是在禮拜先師（指馬祖道一）的真像。』湖塘亮說：『因為什麼教我不要禮拜呢？』（西蘭讓）禪師說：『哪裡錯了？』

道符縮回手

（雪峰義存法嗣，出自《會元》第七卷）鏡清道符禪師，有一個僧人帶著一個童子來說：『這個孩子常常喜歡問僧人佛法，請和尚您來檢驗看看。』（鏡清道符）禪師於是叫人點茶。童子點茶上來。（鏡清道符）禪師喝完茶，把茶盞遞給童子，童子走上前去接。（鏡清道符）禪師卻縮回手說：『說得出道理嗎？』童子說：『問將來。』僧人問（鏡清道符）禪師：『這個孩子的見解如何？』（鏡清道符）禪師說：『也只不過是一兩個終身持戒的和尚罷了。』

豐干饒舌

（出自《傳燈錄》第二十七卷）閭丘胤請豐干禪師去主持寺院，豐干禪師不答應。閭丘胤說：『如果這樣，那麼在那裡可以拜誰為師呢？』豐干禪師說：『那裡有寒山、拾得，他們是文殊菩薩、普賢菩薩的化身，可以拜他們。』閭丘胤前往天臺山興聖寺，拜見寒山、拾得。寒山、拾得說：『你因為什麼拜我？』閭丘胤說：『豐乾和尚說，寒山、拾得是文殊菩薩、普賢菩薩的化身。』

【English Translation】 English version: Ling Xuan Zhi comprehended the profound meaning. One day, while sitting in meditation in the mountains, Shi Tou (Shi Tou Xi Qian, 700-790) observed him and asked, 'What are you doing here?' Ling Xuan Zhi replied, 'I am doing nothing at all.' Shi Tou said, 'In that case, you are just sitting idly.' Ling Xuan Zhi said, 'If I am sitting idly, then I am doing something.' Shi Tou said, 'You say you are doing nothing, then what exactly are you not doing?' Ling Xuan Zhi replied, 'Even the thousand sages (referring to past sages) cannot recognize it.' And he praised it with a verse: 'We have always lived together, yet we do not know its name; we simply go along with the natural course. From ancient times, even the wise have not recognized it; how can rash ordinary people understand it?'

Cong Shen (Zhao Zhou Cong Shen, 778-897) remained as before

(From 'Lin Jian Lu') Chan Master Zhao Zhou said, 'Don't waste your effort.' He also said, 'What excellent words, why not remain as before? Even worldly dharmas have a way to enter, how can the Buddha-dharma not have a way to enter? It is simply because people do not remain as before.'

Lao Rang opens his chest

(From 'Luo Shan Dao Xian Si Chuan Deng' Volume 23) Chan Master Xi Lan Rang of Jiangxi, Elder Hu Tang Liang asked, 'I have heard that you, my fellow disciple, have painted a true likeness of our teacher (referring to Ma Zu Dao Yi, 709-788); please allow me to briefly behold it.' The Chan Master (Xi Lan Rang) opened his chest with both hands to reveal it. Hu Tang Liang then bowed. The Chan Master (Xi Lan Rang) said, 'Do not bow, do not bow.' Hu Tang Liang said, 'You are mistaken, my fellow disciple; I am not bowing to you.' The Chan Master (Xi Lan Rang) said, 'You are bowing to the true likeness of our late teacher (referring to Ma Zu Dao Yi).' Hu Tang Liang said, 'Why do you tell me not to bow?' The Chan Master (Xi Lan Rang) said, 'Where is the mistake?'

Dao Fu retracts his hand

(Successor of Xue Feng Yi Cun, from 'Hui Yuan' Volume 7) Chan Master Jing Qing Dao Fu, a monk brought a child and said, 'This child often likes to ask monks about the Buddha-dharma; please, Venerable One, examine him.' The Chan Master (Jing Qing Dao Fu) then ordered tea to be served. The child served the tea. The Chan Master (Jing Qing Dao Fu) drank the tea and passed the cup to the child, who stepped forward to receive it. The Chan Master (Jing Qing Dao Fu) then retracted his hand and said, 'Can you speak the principle?' The child said, 'Ask in the future.' The monk asked the Chan Master (Jing Qing Dao Fu), 'What is this child's understanding?' The Chan Master (Jing Qing Dao Fu) said, 'He is just one or two monks who uphold the precepts for life.'

Feng Gan is talkative

(From 'Chuan Deng Lu' Volume 27) Lu Qiu Yin invited Chan Master Feng Gan to preside over the monastery, but Chan Master Feng Gan refused. Lu Qiu Yin said, 'If that is the case, then who can I worship as a teacher there?' Chan Master Feng Gan said, 'There are Han Shan (literally Cold Mountain) and Shi De (literally Foundling), they are the incarnations of Manjusri Bodhisattva and Samantabhadra Bodhisattva; you can worship them.' Lu Qiu Yin went to Xing Sheng Monastery on Mount Tiantai and paid respects to Han Shan and Shi De. Han Shan and Shi De said, 'Why are you bowing to me?' Lu Qiu Yin said, 'Chan Master Feng Gan said that Han Shan and Shi De are the incarnations of Manjusri Bodhisattva and Samantabhadra Bodhisattva.'

也。行可拜彼。故來拜。寒拾笑曰。豐干饒舌。豐干饒舌。汝何不拜豐干。豈不知阿彌陀如來。

憩鶴多口

(韶山普法嗣　會元六)和補曰。一日僧參韶山。山問曰莫是多口白頭困么。曰不敢。師曰有多少口。曰通身是。師曰尋常向甚麼處屙。曰向韶山句里屙。師曰。有韶山口即得。無韶山口向甚麼處屙。因無語。師便打。

云岳殘羹

(臨濟法嗣　傳燈十二)雲山和尚有僧從西京來。師問還將得西京主人書來否。曰不敢妄通訊息。師云作家師僧。天然有在曰殘羹餿飯誰吃。師云獨有阇梨不甘吃。其僧乃作吐勢。師喚侍者曰扶出這病僧著。僧便出去。

泐潭酸酒

(真凈文法嗣　會元十七)隆興府泐潭湛堂文準禪師。僧問如何是道。師云蒼天蒼天。曰學人特伸請問。師曰。十字街頭吹尺八。村酸冷酒兩三巡。

谷泉巴鼻

(汾陽法嗣)南嶽芭蕉庵主。世呼為泉大道。以其歌頌間有大道為題。如六巴鼻頌曰。大道巴鼻。問著瞌睡。揹負葫蘆。任歌逸戲。散聖巴鼻。逢場作戲。東涌西沒。南州北里。禪師巴鼻。有利無利。碧岳崔嵬。龍行虎視。衲僧巴鼻。坐具尺二。休尋短長。風高雲起。座主巴鼻。懸河無滯。地涌金蓮。手擎如意。山童巴鼻。金將火試。客問山居。

【現代漢語翻譯】也。可以向他頂禮。所以前來拜見。寒山（Hanshan，人名）和拾得（Shide，人名）笑著說：『豐干（Fenggan，人名）多嘴。豐干多嘴。你為什麼不拜豐干？難道不知道他是阿彌陀如來（Amitabha，西方極樂世界的佛）的化身嗎？』

憩鶴多口

（韶山普法（Shaoshan Pufa，人名）的法嗣，會元六）和補說：一天，一個僧人蔘訪韶山（Shaoshan，地名）。韶山問：『莫非是多嘴白頭困嗎？』僧人回答：『不敢。』韶山說：『有多少口？』回答：『通身都是。』韶山說：『平常向什麼地方屙？』回答：『向韶山句里屙。』韶山說：『有韶山口就可以，沒有韶山口向什麼地方屙？』僧人無語。韶山便打了他。

云岳殘羹

（臨濟（Linji，人名）的法嗣，傳燈十二）雲山和尚（Yunshan，人名）有僧人從西京（Xijing，地名，古代的首都）來。雲山問：『還帶來西京主人的書信嗎？』僧人回答：『不敢隨便傳遞訊息。』雲山說：『真是個內行僧人。』僧人說：『剩下的飯菜誰吃？』雲山說：『只有你這個和尚不肯吃。』僧人做出嘔吐的樣子。雲山叫侍者說：『扶出這個生病的僧人。』僧人便出去了。

泐潭酸酒

（真凈文（Zhenjing Wen，人名）的法嗣，會元十七）隆興府（Longxingfu，地名）泐潭湛堂文準禪師（Letan Zhantang Wenzhun，人名）。僧人問：『什麼是道？』禪師說：『蒼天蒼天。』僧人說：『學人特來請教。』禪師說：『十字街頭吹尺八，村裡酸冷的酒喝了兩三巡。』

谷泉巴鼻

（汾陽（Fenyang，地名）法嗣）南嶽芭蕉庵主（Nanyue Bajiao Anzhu，人名），世人稱他為泉大道（Quan Dadao，人名），因為他歌頌的內容常以大道為題。例如六巴鼻頌說：『大道巴鼻，問著就打瞌睡。揹負葫蘆，任意歌唱嬉戲。散聖巴鼻，逢場作戲。東涌西沒，南州北里。禪師巴鼻，有利無利。碧岳崔嵬，龍行虎視。衲僧巴鼻，坐具尺二。休尋短長，風高雲起。座主巴鼻，懸河無滯。地涌金蓮，手擎如意。山童巴鼻，金將火試。』客人問山居的情況。

【English Translation】 He also. One can bow to him. That's why I came to pay respects. Hanshan (Hanshan, a name) and Shide (Shide, a name) laughed and said, 'Fenggan (Fenggan, a name) is talkative. Fenggan is talkative. Why don't you bow to Fenggan? Don't you know he is the incarnation of Amitabha Tathagata (Amitabha, the Buddha of the Western Pure Land)?'

Qie He's Chatter

(Successor of Shaoshan Pufa (Shaoshan Pufa, a name), Huiyuan Six) He Bu said: One day, a monk visited Shaoshan (Shaoshan, a place name). Shaoshan asked, 'Could it be that you are the talkative old white-haired one?' The monk replied, 'I dare not.' The master said, 'How many mouths do you have?' He replied, 'My whole body is one.' The master said, 'Where do you usually excrete?' He replied, 'I excrete in Shaoshan's words.' The master said, 'If there is a Shaoshan mouth, then it's fine. If there is no Shaoshan mouth, where do you excrete?' The monk was speechless. The master then hit him.

Yun Yue's Leftover Soup

(Successor of Linji (Linji, a name), Biography of the Lamp Twelve) Abbot Yunshan (Yunshan, a name) had a monk who came from Xijing (Xijing, a place name, the ancient capital). The master asked, 'Did you bring the letter from the master of Xijing?' The monk replied, 'I dare not casually transmit messages.' The master said, 'A true monastic is naturally present.' The monk said, 'Who eats the leftover soup and stale rice?' The master said, 'Only you, venerable monk, are unwilling to eat it.' The monk made a vomiting gesture. The master called the attendant and said, 'Help this sick monk out.' The monk then left.

Le Tan's Sour Wine

(Successor of Zhenjing Wen (Zhenjing Wen, a name), Huiyuan Seventeen) Zen Master Wenzhun of Letan Zhantang (Letan Zhantang Wenzhun, a name) in Longxing Prefecture (Longxingfu, a place name). A monk asked, 'What is the Dao?' The master said, 'Blue sky, blue sky.' The monk said, 'This student specifically asks for instruction.' The master said, 'Playing the shakuhachi at the crossroads, drinking two or three rounds of sour wine in the village.'

Gu Quan's Essentials

(Successor of Fenyang (Fenyang, a place name)) The master of Nanyue Bajiao Hermitage (Nanyue Bajiao Anzhu, a name) is known as Quan Dadao (Quan Dadao, a name) because his songs often have the Great Dao as their theme. For example, the Six Essentials Song says: 'The Great Dao's essentials, when asked, one falls asleep. Carrying a gourd on one's back, singing and playing at will. The scattered sage's essentials, acting according to the occasion. Emerging in the east and disappearing in the west, in the southern states and northern villages. The Zen master's essentials, whether there is benefit or not. The green peaks are towering, the dragon walks and the tiger watches. The mendicant monk's essentials, the sitting cloth is one foot two inches. Stop looking for faults, the wind is high and the clouds rise. The lecturer's essentials, eloquence flows unhindered. Golden lotuses spring from the earth, holding a ruyi scepter in hand. The mountain child's essentials, gold is tested by fire.' A guest asks about life in the mountains.

遠來不易。

真歇箸斗

(丹霞子淳嗣)。

惠可斷臂

(會元一)初祖因有僧神光來參。祖端坐。莫聞誨厲。立庭下。遲明積雪齊腰。祖憫而問曰。汝久立雪中當求何事。師悲淚曰。唯愿慈悲聞甘露門。廣度群品。祖曰。諸佛無上妙道。曠劫精勤難行能行。豈以小德小智輕心慢心冀真乘哉。師聞已取利刀自斷左臂。置於祖前師。乃曰。諸佛法印可得聞乎。祖曰諸佛法印匪從人得。曰我心未安乞師安心。祖曰將心來與汝安心。曰覓心不可得。祖曰與汝安心竟。又記之曰。汝但外息諸緣。內心無喘。心如墻壁。可以入道。

神觀安頭

和補曰。真凈留贈香城淳長老頌曰。簾卷西山色。禪心共月華。香城深處寺。靈觀上人家。絕頂壇猶在。盈頭乳已賒。而今淳道者。經誦白蓮花。

王老水牯

(馬祖法嗣　傳燈八)南泉因僧問。和尚百年後向什麼處去。師云作一頭水牯牛去。僧云某甲隨和尚去得否。云汝若來衘取一枝草來。

中邑獼猴

(馬祖法嗣　傳燈六)朗州中邑洪思禪師。因仰山為新戒。時到謝戒師。見來於禪床上。拍手雲和和。仰山即東邊立又西邊立又中心立。然後謝戒了。卻退後立。師云什麼處得此三昧。山云曹溪脫印子學來。師云汝道曹溪用

【現代漢語翻譯】現代漢語譯本遠道而來實屬不易。

真歇禪師樹立榜樣

(丹霞子淳的嗣法弟子)。

慧可斷臂求法

(《會元》記載一則公案) 初祖達摩因為有僧人神光前來參拜。達摩祖師端坐不語，沒有開示教誨。神光站在庭院中，直到天亮積雪已經沒過腰部。達摩祖師憐憫他，問道：『你長時間站在雪中，想要尋求什麼？』神光悲傷地流淚說：『只希望慈悲的祖師開啟甘露之門，廣度眾生。』達摩祖師說：『諸佛無上的微妙之道，需要經歷漫長的時間精進勤勉，難行能行才能證得。怎麼能用小小的德行和小小的智慧，輕慢之心來希求真正的佛法呢？』神光聽后，拿起利刀砍斷了自己的左臂，放在達摩祖師面前。神光於是問道：『諸佛的法印可以聽聞嗎？』達摩祖師說：『諸佛的法印不是從別人那裡可以得到的。』神光說：『我的心 এখনো不安寧，乞求祖師為我安心。』達摩祖師說：『把你的心拿來，我為你安心。』神光說：『尋找心，卻找不到。』達摩祖師說：『我已經為你安心了。』又記載說：『你只要向外停止一切攀緣，內心沒有喘息，心如墻壁一般，就可以入道了。』

神觀安頭公案

和補禪師說：真凈禪師留贈香城淳長老的頌詞說：『簾卷西山色，禪心共月華。香城深處寺，靈觀上人家。絕頂壇猶在，盈頭乳已賒。而今淳道者，經誦白蓮花。』

王老水牯牛

(馬祖道一的嗣法弟子，《傳燈錄》第八卷) 南泉普愿禪師因為有僧人問：『和尚百年之後往哪裡去？』禪師說：『做一頭水牯牛去。』僧人說：『我能跟隨和尚去嗎？』禪師說：『你如果來，就銜一枝草來。』

中邑獼猴

(馬祖道一的嗣法弟子，《傳燈錄》第六卷) 朗州中邑洪思禪師，因為仰山慧寂是新戒，當時到謝戒師。洪思禪師看見仰山慧寂來到禪床上，拍手說『和和』。仰山慧寂就到東邊站立，又到西邊站立，又到中心站立，然後謝戒完畢，卻退後站立。洪思禪師說：『你從什麼地方得到這種三昧？』仰山慧寂說：『從曹溪惠能那裡脫印子學來的。』洪思禪師說：『你說說曹溪惠能怎麼用？』

【English Translation】 English version It is not easy to come from afar.

Zen Master Zhenxie sets an example

(A Dharma heir of Danxia Zichun).

Huike cuts off his arm to seek the Dharma

(Recorded in the Hui Yuan Yi) The First Ancestor Bodhidharma had a monk named Shenguang come to pay respects. The Ancestor sat upright, without uttering any teachings or instructions. Shenguang stood in the courtyard, and by the time dawn broke, the accumulated snow had reached his waist. The Ancestor, taking pity on him, asked: 'What do you seek, standing in the snow for so long?' Shenguang tearfully replied: 'I only wish for your compassion to open the gate of nectar and widely liberate all beings.' The Ancestor said: 'The unsurpassed and wondrous path of all Buddhas requires eons of diligent effort, doing what is difficult to do. How can you, with your small virtue and small wisdom, with a light and arrogant heart, hope to attain the true vehicle?' Upon hearing this, Shenguang took a sharp knife and cut off his left arm, placing it before the Ancestor. Shenguang then asked: 'Can the Dharma seal of all Buddhas be heard?' The Ancestor said: 'The Dharma seal of all Buddhas cannot be obtained from others.' Shenguang said: 'My mind is still not at peace, I beg the Master to pacify my mind.' The Ancestor said: 'Bring your mind here, and I will pacify it for you.' Shenguang said: 'Searching for the mind, it cannot be found.' The Ancestor said: 'I have already pacified your mind.' It is also recorded: 'You only need to outwardly cease all attachments, and inwardly have no breath. Let your mind be like a wall, and you can enter the path.'

The Case of Shenguan Pacifying the Head

Zen Master Hebu said: Zen Master Zhenjing left a verse for Elder Chun of Xiangcheng, saying: 'The curtain rolls up the colors of the Western Mountains, the Zen mind shares the moonlight. Deep in Xiangcheng is a temple, the Lingguan family lives above. The altar at the summit still remains, the milk filling the head is already late. Now the practitioner Chun, chants the White Lotus Sutra.'

Old Man Wang's Water Buffalo

(A Dharma heir of Mazu Daoyi, Transmission of the Lamp, Volume 8) Zen Master Nanquan Puyuan was asked by a monk: 'Where will the Master go after a hundred years?' The Master said: 'I will go to be a water buffalo.' The monk said: 'Can I follow the Master?' The Master said: 'If you come, bring a blade of grass in your mouth.'

The Macaque of Zhongyi

(A Dharma heir of Mazu Daoyi, Transmission of the Lamp, Volume 6) Zen Master Hongsi of Zhongyi in Langzhou, because Yangshan Huiji was a new initiate, went to thank the precept master. Zen Master Hongsi saw Yangshan Huiji come to the Zen bed, clapped his hands and said 'He He'. Yangshan Huiji then stood on the east side, then stood on the west side, then stood in the center, and then finished thanking the precepts, but stood back. Zen Master Hongsi said: 'Where did you get this samadhi?' Yangshan Huiji said: 'I learned it from Caoxi Huineng by taking the seal off.' Zen Master Hongsi said: 'Tell me, how does Caoxi Huineng use it?'

此三昧接什麼人。山云接一宿覺。卻雲和尚什麼處得此三昧。師曰馬大師處學得。問如何得見性。師云譬如有屋。屋有六窗。內有一獼猴。東邊喚山山。山山應如是。六窗俱應。仰山禮謝起云。蒙和尚譬喻。無不了知。更有一事。只如內獼猴困睡。外獼猴欲與相見時如何。師下禪床執仰山手作舞云。山山與汝相見了。譬如蟭螟蟲在蚊子眼睫上作窠。向十字街頭叫喚云。土矌人希。相逢者少。

茱萸釘橛

(南泉法嗣)鄂州茱萸山和尚。初住隨州護國院為第一世。金輪可觀和尚問。如何是道。師云莫向虛空里釘橛。觀云虛空是橛。師乃打之。觀捉住云。莫打某甲。已后錯打人在。師便休。

像骨輥毬

(會元七)玄沙謂雪峰曰。某甲如今大用去。和尚作么生。師將三個木毬一時拋出。沙作斫牌勢。師云你親在靈山方得如此。沙曰也是自家事。一日昇座。眾集定。師輥出木毬。玄沙遂捉來安舊處。師凡有僧來參。輥出示之。

龍潭送餅

(天皇道悟法嗣　會元七)龍潭未出家時為餅鋪。住在天皇寺前。每日常供餅十枚上天皇。皇受了卻一餅與之曰。惠汝以蔭子孫。潭云是某將來。何以返云惠汝。皇云是汝將來。復汝何咎。潭因有悟入。遂投出家。

投子沽油

(翠微無

【現代漢語翻譯】現代漢語譯本此三昧（Samadhi，一種精神集中狀態）接引什麼樣的人？仰山（Yangshan）說接引一宿覺（Yisujue）。卻問和尚您從哪裡得到這種三昧？師父說從馬大師（Mazu Daoyi）處學得。問如何才能見性（見自性）？師父說，譬如有一間屋子，屋子有六扇窗戶，裡面有一隻獼猴。從東邊的窗戶叫『山山』，『山山』就應答，像這樣，六扇窗戶都應答。仰山禮拜感謝后說，承蒙和尚您的譬喻，沒有不明白的了。但還有一件事，如果裡面的獼猴睏倦睡著了，外面的獼猴想要與它相見，該怎麼辦呢？師父走下禪床，拉著仰山的手跳舞說，『山山』已經與你相見了。又譬如蟭螟蟲在蚊子的眼睫毛上築巢，在十字街頭叫喊說，鄉下人少，相逢的人也少。

茱萸釘橛

（南泉（Nanquan Puguan）法嗣）鄂州茱萸山和尚，最初住在隨州護國院，是第一世。金輪可觀和尚問：什麼是道？師父說：不要向虛空中釘木樁。可觀說：虛空就是木樁。師父就打他。可觀抓住師父說：不要打我，以後會錯打別人的。師父便作罷。

象骨輥毬

（會元七）玄沙（Xuansha Shibei）對雪峰（Xuefeng Yicun）說：我現在要大用了，和尚您怎麼看？師父將三個木球一下子拋出去。玄沙做出格擋的姿勢。師父說：你親自在靈山（鷲峰山，釋迦牟尼佛說法之地）才能這樣。玄沙說：這也是我自己的事。有一天，師父升座，大眾聚集完畢，師父滾出木球。玄沙就拿來放在原來的地方。師父凡是有僧人來參拜，就滾出木球給他們看。

龍潭送餅

（天皇道悟（Tianhuang Daowu）法嗣，會元七）龍潭（Longtan Chongxin）未出家時是賣餅的，住在天皇寺前。每天都供奉十個餅給天皇（Tianhuang Daowu）。天皇（Tianhuang Daowu）收下後，拿出一個餅還給他，說：賞賜你用來蔭庇子孫。龍潭（Longtan Chongxin）說：這是我拿來的，為什麼反而說是賞賜給我？天皇（Tianhuang Daowu）說：是你拿來的，還給你有什麼過錯？龍潭（Longtan Chongxin）因此有所領悟，於是出家。

投子沽油

（翠微無學（Cuiwei Wuxue）法嗣）池州投子山大同和尚，初在舒州龍穴山為首座。問：學人上來，乞師指示。師云：我這裡無油可沽。

English version What kind of person does this Samadhi (Samadhi, a state of mental concentration) receive? Yangshan said that it receives Yisujue. Then he asked the master, 'Where did you get this Samadhi?' The master said, 'I learned it from Master Mazu Daoyi.' He asked, 'How can one see one's nature (see one's self-nature)?' The master said, 'For example, there is a house with six windows, and there is a monkey inside. If you call 'mountain, mountain' from the east window, 'mountain, mountain' will respond. In this way, all six windows will respond.' Yangshan bowed and thanked him, saying, 'Thanks to your analogy, Master, I understand everything. But there is one more thing. If the monkey inside is sleepy and falls asleep, and the monkey outside wants to see it, what should be done?' The master stepped down from the Zen bed, took Yangshan's hand, and danced, saying, 'Mountain, mountain' has already seen you.' It is also like a midge building a nest on the eyelash of a mosquito, shouting on the crossroads, 'There are few country people, and few who meet each other.'

Dogwood Nails

(Successor of Nanquan Puguan) The monk of Dogwood Mountain in Ezhou, first lived in Huguo Temple in Suizhou as the first generation. Monk Jinlun Kewen asked: What is the Tao? The master said: Do not nail stakes in the void. Kewen said: The void is the stake. The master hit him. Kewen grabbed the master and said: Do not hit me, you will hit the wrong person later. The master stopped.

Elephant Bone Ball

(Huiyuan 7) Xuansha Shibei said to Xuefeng Yicun: I am going to make great use now, what do you think, Master? The master threw three wooden balls out at once. Xuansha made a blocking gesture. The master said: You can only do this if you are personally on Ling Mountain (Vulture Peak, where Shakyamuni Buddha preached). Xuansha said: This is also my own business. One day, the master ascended the seat, and the crowd gathered. The master rolled out the wooden ball. Xuansha took it and put it back in its original place. Whenever a monk came to visit, the master would roll out the wooden ball to show them.

Longtan Sends Cakes

(Successor of Tianhuang Daowu, Huiyuan 7) Longtan Chongxin was a cake seller before he became a monk, living in front of Tianhuang Temple. Every day he offered ten cakes to Tianhuang Daowu. Tianhuang Daowu took them and returned one cake to him, saying: I will reward you to protect your descendants. Longtan Chongxin said: I brought this, why do you say it is a reward to me? Tianhuang Daowu said: You brought it, what is wrong with returning it to you? Longtan Chongxin had an epiphany because of this, and then became a monk.

Touzi Sells Oil

(Successor of Cuiwei Wuxue) Monk Datong of Touzi Mountain in Chizhou, was first the head seat in Longxue Mountain in Shuzhou. He asked: The student has come up, please give me instructions. The master said: I have no oil to sell here.

【English Translation】 English version What kind of person does this Samadhi (Samadhi, a state of mental concentration) receive? Yangshan (Yangshan) said that it receives Yisujue. Then he asked the master, 'Where did you get this Samadhi?' The master said, 'I learned it from Master Mazu Daoyi.' He asked, 'How can one see one's nature (see one's self-nature)?' The master said, 'For example, there is a house with six windows, and there is a monkey inside. If you call 'mountain, mountain' from the east window, 'mountain, mountain' will respond. In this way, all six windows will respond.' Yangshan bowed and thanked him, saying, 'Thanks to your analogy, Master, I understand everything. But there is one more thing. If the monkey inside is sleepy and falls asleep, and the monkey outside wants to see it, what should be done?' The master stepped down from the Zen bed, took Yangshan's hand, and danced, saying, ''Mountain, mountain' has already seen you.' It is also like a midge building a nest on the eyelash of a mosquito, shouting on the crossroads, 'There are few country people, and few who meet each other.'

Dogwood Nails

(Successor of Nanquan Puguan) The monk of Dogwood Mountain in Ezhou, first lived in Huguo Temple in Suizhou as the first generation. Monk Jinlun Kewen asked: What is the Tao? The master said: Do not nail stakes in the void. Kewen said: The void is the stake. The master hit him. Kewen grabbed the master and said: Do not hit me, you will hit the wrong person later. The master stopped.

Elephant Bone Ball

(Huiyuan 7) Xuansha Shibei said to Xuefeng Yicun: I am going to make great use now, what do you think, Master? The master threw three wooden balls out at once. Xuansha made a blocking gesture. The master said: You can only do this if you are personally on Ling Mountain (Vulture Peak, where Shakyamuni Buddha preached). Xuansha said: This is also my own business. One day, the master ascended the seat, and the crowd gathered. The master rolled out the wooden ball. Xuansha took it and put it back in its original place. Whenever a monk came to visit, the master would roll out the wooden ball to show them.

Longtan Sends Cakes

(Successor of Tianhuang Daowu, Huiyuan 7) Longtan Chongxin was a cake seller before he became a monk, living in front of Tianhuang Temple. Every day he offered ten cakes to Tianhuang Daowu. Tianhuang Daowu took them and returned one cake to him, saying: I will reward you to protect your descendants. Longtan Chongxin said: I brought this, why do you say it is a reward to me? Tianhuang Daowu said: You brought it, what is wrong with returning it to you? Longtan Chongxin had an epiphany because of this, and then became a monk.

Touzi Sells Oil

(Successor of Cuiwei Wuxue) Monk Datong of Touzi Mountain in Chizhou, was first the head seat in Longxue Mountain in Shuzhou. He asked: The student has come up, please give me instructions. The master said: I have no oil to sell here.

學嗣傳燈錄)投子悟翠微宗旨結茆而居。一日趙州至桐城縣。途中相遇乃逆而問曰。莫是投子山主么。師云茶鹽錢乞一文。州無語。先到庵中坐。師攜油瓶皈。州曰。久響投子。到來只見個賣油翁。師云。汝只見賣油翁。亦不識投子。如何是投子。師云油油。

嚴陽飼虎

(趙州法嗣　傳燈十一)嚴陽尊者初參趙州。問一物不將來時如何。州云放下著。者云。一物不將來。放下個什麼。州曰與么則擔取去。者于言下大悟。后住山。有一蛇一虎就手而食。

惠藏牧牛

(傳燈六)撫州石鞏惠藏禪師。一日在廚作務。馬祖曰作什麼生。曰牧牛。祖曰作么生牧。曰。一回入草去。驀鼻拽將回。祖曰子真牧牛也。

宣鑒出浴

(龍潭法嗣　傳燈六)守廓侍者問德山曰。從上諸聖向甚麼處去。山曰作么作么。廓曰。來點飛龍馬。跛鱉出頭來。山便休去。來日浴出。廓過茶與山。山于背上拊一下曰。昨日公案作么生。廓曰這老漢今日方始瞥地。山又休去。

師鼎登樓

(雪峰法嗣　傳燈十九)越州諸暨縣越山師鼎。號鑑真禪師。初參雪峰而染指。后因閩王請于清風樓齋。坐久舉目。忽睹日光豁然頓曉。而有偈曰。清風樓上赴官齋。此日平生眼豁開。方識普通年遠事。不從蔥嶺路

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將來。皈呈雪峰。峰然之。

云庵奪席

(黃龍南法嗣　僧寶傳下)云庵真凈克文禪師。年二二十五試所習。剃髮受具足戒。學經論無不臻妙。奪京洛講席。自為主客而發奧義者數矣。

凈照隨舟

(浮山遠法嗣　僧寶廿六)浮因凈照禪師。名道臻。字伯祥。一日行江上顧舟默計曰。當隨所住。信吾緣也。問舟師曰載我船尾可乎。舟師笑曰。師欲何之。我入汴船也。師云。吾行遊京師。因載之而北。

國師三喚

(六祖法嗣　會元二)南陽惠忠國師。一日三喚。侍者三應。師曰將謂吾孤負汝。卻是汝孤負吾。

趙州一掏

(會元四)趙州尼問如何是密密意。州以手掏之。尼曰和尚猶有這個在。州曰卻是你有這個在。

大隋蓋龜

(傳燈十一)益州大隋法真禪師。庵側有一龜。僧問一切眾生皮褁骨。這個眾生為什麼骨褁皮。師拈鞋履蓋龜背上。僧無語。

日丈野鴨

(會元三)見上卷百丈卷席處。○和補曰。百丈侍馬祖行次。見一群野鴨飛過。祖曰是甚麼。丈曰野鴨子。祖曰甚麼處去也。丈曰飛過去。祖遂把鼻扭。百丈痛失聲。祖曰又道飛過去也。師于言下有省。

曹嶠靈衣

(洞山價法嗣　會元十三)僧問曹山。靈衣不掛時

【現代漢語翻譯】現代漢語譯本將來，（有僧人）皈依雪峰義存禪師（822-908）。雪峰禪師認可了他。

云庵奪席

（黃龍慧南禪師的法嗣，出自《僧寶傳》）云庵真凈克文禪師，二十五歲時通過了考試。剃度並受具足戒后，學習經論，無不精妙。曾在京洛一帶的講席上與人辯論，多次作為主客闡發精深的義理。

凈照隨舟

（浮山法遠禪師的法嗣，出自《僧寶傳》）浮因凈照禪師，名道臻，字伯祥。一日在江邊行走，看著船隻默默地想：『我應當隨所住之處，相信這是我的緣分。』於是問船伕：『我可以搭你的船尾嗎？』船伕笑著說：『禪師您想去哪裡？我這條船是去汴京的。』禪師說：『我想去京師遊歷。』於是搭船北上。

國師三喚

（六祖慧能的法嗣，出自《會元》）南陽慧忠國師，一日三次呼喚侍者。侍者三次應答。國師說：『我本以為是我辜負了你，卻原來是你辜負了我。』

趙州一掏

（出自《會元》）有尼姑問趙州從諗禪師：『如何是密密意？』趙州禪師用手掏摸。尼姑說：『和尚您還有這個在啊。』趙州禪師說：『正是因為你有這個在啊。』

大隋蓋龜

（出自《傳燈錄》）益州大隋法真禪師，禪庵旁邊有一隻烏龜。有僧人問：『一切眾生都是皮包裹著骨頭，為什麼這隻烏龜是骨頭包裹著皮？』禪師拿起鞋子蓋在烏龜背上。僧人無話可說。

日丈野鴨

（出自《會元》）見上卷百丈懷海禪師卷席處。○和補曰：百丈禪師侍奉馬祖道一禪師行走時，看到一群野鴨飛過。馬祖禪師問：『這是什麼？』百丈禪師說：『野鴨子。』馬祖禪師問：『去哪裡了？』百丈禪師說：『飛過去了。』馬祖禪師於是把百丈禪師的鼻子扭住。百丈禪師痛得失聲。馬祖禪師說：『還說飛過去了？』百丈禪師在言下有所領悟。

曹嶠靈衣

（洞山良價禪師的法嗣，出自《會元》）有僧人問曹山慧霞禪師：『靈衣不掛時，（是什麼樣子）？』

【English Translation】 English version In the future, (a monk) took refuge in Xuefeng Yicun (822-908). Zen Master Xuefeng acknowledged him.

Yun'an Seizes the Seat

(Successor of Huanglong Hui'nan, from 'The Transmission of the Sangha Treasure') Zen Master Yun'an Zhenjing Kewen, at the age of twenty-five, passed his examinations. After being tonsured and receiving the full precepts, he studied the sutras and treatises, excelling in all. He debated at the lecture seats in the Jingluo area, and on several occasions, as host or guest, he expounded profound meanings.

Jingzhao Follows the Boat

(Successor of Fushan Fayuan, from 'The Transmission of the Sangha Treasure') Zen Master Fuyin Jingzhao, named Daozhen, styled Boxiang. One day, walking along the river, he silently contemplated the boats, thinking: 'I should follow where I am destined to be, trusting in my karma.' He asked a boatman: 'May I ride on the stern of your boat?' The boatman laughed and said: 'Where do you wish to go, Zen Master? My boat is going to Bianjing.' The Zen Master said: 'I wish to travel to the capital.' So he boarded the boat and headed north.

National Teacher Calls Three Times

(Successor of the Sixth Patriarch Huineng, from 'The Comprehensive Record') National Teacher Huizhong of Nanyang, one day, called his attendant three times. The attendant responded three times. The National Teacher said: 'I thought I was the one who failed you, but it turns out you are the one who failed me.'

Zhaozhou's One Grab

(From 'The Comprehensive Record') A nun asked Zen Master Zhaozhou Congshen: 'What is the secret meaning?' Zen Master Zhaozhou grabbed at her. The nun said: 'Venerable Master, you still have this!' Zen Master Zhaozhou said: 'It is precisely because you have this!'

Great Sui Covers the Turtle

(From 'Transmission of the Lamp') Zen Master Dasui Fazhen of Yizhou, there was a turtle next to his hermitage. A monk asked: 'All sentient beings are skin wrapped in bones, why is this turtle bones wrapped in skin?' The Zen Master picked up his shoe and covered the turtle's back with it. The monk was speechless.

Baizhang's Wild Ducks

(From 'The Comprehensive Record') See the section where Baizhang Huaihai rolls up the mat in the previous volume. ○ Added note: Baizhang Zen Master was attending to Mazu Daoyi when they saw a flock of wild ducks flying by. Mazu Zen Master asked: 'What is that?' Baizhang Zen Master said: 'Wild ducks.' Mazu Zen Master asked: 'Where are they going?' Baizhang Zen Master said: 'Flying away.' Mazu Zen Master then twisted Baizhang Zen Master's nose. Baizhang Zen Master cried out in pain. Mazu Zen Master said: 'You said they flew away?' The Zen Master had an awakening upon hearing these words.

Caoqiao's Spiritual Robe

(Successor of Dongshan Liangjie, from 'The Comprehensive Record') A monk asked Zen Master Caoshan Huixia: 'When the spiritual robe is not worn, (what is it like)?'

如何。師曰曹山孝滿。曰孝滿后如何。師曰曹山好顛酒。

疏山壽塔

(會元十三)疏山因有僧為師造壽塔畢白師。師曰將多少錢與匠人。曰一切在和尚。師云爲將三錢與匠人。為將兩錢與匠人。為將一錢與匠人。若道得與吾親造塔來。僧無語。后僧舉似大嶺庵閑和尚(即羅山也)。嶺曰。還有人道得么。僧曰未有人道得。嶺曰汝皈與疏山道。若將三錢與匠人。和尚此生決定不得塔。若將兩錢與匠人。和尚與匠人共出一隻手。若將一錢與匠人。累他匠人眉須墮落。僧回如教而說。師具威儀望大嶺作禮。嘆曰。將謂無人。大嶺有古佛放光射到此間。雖然如是。也是臘月蓮華。大嶺后聞此語曰。我恁么道。早是龜毛長三尺。

百會不會

(會元七)洛京南院和尚。有儒者博覽古今。時呼為張百會。謁師。師問莫是張百會么。曰不敢。師以手于空畫一畫曰會么。曰不會。師曰。一尚不會。甚麼處得百會來。

法達不達

(六祖法嗣　傳燈五)洪州法達禪師者。洪州豐城人也。七歲出家。誦法華經。進具之後來禮六祖。頭不至地。祖訶曰。禮不投地何如不禮。汝心中必有一物。蘊習何事耶。師云念法華經已及三千部。祖曰汝若念至萬部。不得其經意。不以為勝。則與吾偕行。汝今負此事

【現代漢語翻譯】現代漢語譯本如何（怎麼樣）。師（指禪師）說：『曹山孝滿（曹山孝滿禪師）。』（僧人）問：『孝滿之後如何？』師說：『曹山好顛酒（曹山喜歡喝顛酒）。』

疏山壽塔

（會元十三）疏山（疏山禪師）因為有僧人為師父建造壽塔完畢后稟告師父。師父問：『給了匠人多少錢？』（僧人）說：『一切都由和尚（我）決定。』師父說：『如果給匠人三錢，如果給匠人兩錢，如果給匠人一錢，如果能說出（其中道理），就與我親自造塔一樣。』僧人無話可說。後來僧人將此事告訴大嶺庵閑和尚（即羅山）。嶺（大嶺庵閑和尚）說：『還有人能說得出嗎？』僧人說：『還沒有人能說得出。』嶺說：『你回去告訴疏山（疏山禪師），如果給匠人三錢，和尚（疏山禪師）此生決定得不到塔。如果給匠人兩錢，和尚（疏山禪師）與匠人共同出一隻手。如果給匠人一錢，累得匠人眉毛鬍鬚都要掉落。』僧人回去按照（大嶺庵閑和尚）所教的話說了。師父（疏山禪師）整理好威儀，朝著大嶺（大嶺庵閑和尚）作禮，嘆息道：『還以為沒有人知道，大嶺（大嶺庵閑和尚）有古佛放光射到此間。雖然如此，也是臘月蓮華（比喻稀有）。』大嶺（大嶺庵閑和尚）後來聽到此語說：『我這樣說，早就是龜毛長三尺（比喻不可能的事情）。』

百會不會

（會元七）洛京南院和尚（洛京南院禪師），有儒者博覽古今，當時被稱為張百會。拜見師父（洛京南院禪師）。師父問：『莫非是張百會嗎？』（儒者）說：『不敢當。』師父用手在空中畫了一畫說：『會嗎？』（儒者）說：『不會。』師父說：『一尚且不會，從什麼地方得到百會之名？』

法達不達

（六祖法嗣　傳燈五）洪州法達禪師，洪州豐城人。七歲出家，誦法華經。進具（受具足戒）之後來拜見六祖（六祖慧能）。頭不著地。六祖（六祖慧能）呵斥道：『禮拜不投地，不如不禮拜。你心中必定有一物，蘊藏著什麼事情呢？』（法達禪師）說：『念法華經已經三千部。』六祖（六祖慧能）說：『你如果唸到萬部，不得其經意，不以為勝，則與我同行。你現在揹負著這件事（指誦經之事）。』

【English Translation】 English version How is it? The master (referring to the Zen master) said: 'Caoshan Xiaoman (Zen Master Caoshan Xiaoman).' (A monk) asked: 'What after Xiaoman?' The master said: 'Caoshan likes to drink Dian wine (Caoshan likes to drink Dian wine).'

Shushan Longevity Pagoda

(Huiyuan 13th year) Shushan (Zen Master Shushan) had a monk who built a longevity pagoda for the master and reported it to the master. The master asked: 'How much money was given to the craftsman?' (The monk) said: 'Everything is up to the monk (me).' The master said: 'If you give the craftsman three coins, if you give the craftsman two coins, if you give the craftsman one coin, if you can explain (the reason), it is the same as if I built the pagoda myself.' The monk had nothing to say. Later, the monk told this matter to the Idle Monk of Daling Hermitage (namely Luoshan). Ling (Idle Monk of Daling Hermitage) said: 'Is there anyone who can say it?' The monk said: 'No one has been able to say it.' Ling said: 'You go back and tell Shushan (Zen Master Shushan) that if you give the craftsman three coins, the monk (Zen Master Shushan) will definitely not get the pagoda in this life. If you give the craftsman two coins, the monk (Zen Master Shushan) and the craftsman will each contribute one hand. If you give the craftsman one coin, the craftsman will be so tired that his eyebrows and beard will fall off.' The monk went back and said as (the Idle Monk of Daling Hermitage) taught. The master (Zen Master Shushan) tidied up his demeanor and bowed to Daling (Idle Monk of Daling Hermitage), sighing: 'I thought no one knew, Daling (Idle Monk of Daling Hermitage) has an ancient Buddha emitting light and shooting here. Even so, it is also a December lotus (a metaphor for rarity).' Ling (Idle Monk of Daling Hermitage) later heard this and said: 'The way I said it is already a turtle's hair growing three feet long (a metaphor for an impossible thing).'

Hundred Assemblies or Not

(Huiyuan 7th year) The monk of Nanyuan Temple in Luoyang (Zen Master Nanyuan of Luoyang), there was a Confucian scholar who was well-versed in ancient and modern times, and was called Zhang Baihui at that time. He visited the master (Zen Master Nanyuan of Luoyang). The master asked: 'Could it be Zhang Baihui?' (The Confucian scholar) said: 'I dare not.' The master drew a stroke in the air with his hand and said: 'Do you understand?' (The Confucian scholar) said: 'I don't understand.' The master said: 'You don't even understand one, where did you get the name Baihui from?'

Fada Not Achieving

(Successor of the Sixth Patriarch, Transmission of the Lamp 5) Zen Master Fada of Hongzhou, a native of Fengcheng, Hongzhou. He left home at the age of seven and recited the Lotus Sutra. After receiving the full precepts (ordination), he came to visit the Sixth Patriarch (Huineng, the Sixth Patriarch). His head did not touch the ground. The Sixth Patriarch (Huineng, the Sixth Patriarch) scolded: 'If you don't prostrate to the ground, it's better not to prostrate. There must be something in your heart, what are you harboring?' (Zen Master Fada) said: 'I have recited the Lotus Sutra three thousand times.' The Sixth Patriarch (Huineng, the Sixth Patriarch) said: 'If you recite it ten thousand times, but do not understand the meaning of the sutra, and do not consider it superior, then you will walk with me. You are now burdened with this matter (referring to the matter of reciting the sutra).'

。即生亡功福無比。祖又曰汝名什麼。對曰名法達。祖曰。汝名法達。何曾達法。復說偈曰。汝今名法達。勤誦未休歇。空誦但循聲。明心號菩薩。汝今有緣故。吾今為汝說。但信佛無言。蓮華從口發。師聞偈悔過曰。而今而後當謙恭一切。唯愿和尚大慈略說經中義理。祖曰。汝念此經以何為宗。師云。學人愚鈍。從來但依文誦唸。豈知宗趣。祖曰。汝試為吾念一編。吾當為汝解說。師即高聲唸經。至方便品。祖曰。止。此經元來以因緣出世為宗。縱說多種譬喻亦無越於此。何者因緣。唯一大事。一大事即佛知見也。汝慎勿錯解經意。見他道開示悟入自是佛之知見。我輩無分。若作此解。乃是謗經毀佛也。彼既是佛。已具知見。何用更開。汝今當信佛知見者。只汝自心。更無別體。蓋為一切眾生自蔽光明。貪受塵境。外緣內擾。甘受驅馳。便勞他從三昧起。種種苦口勸令𥨊息。莫向外求與佛無二。故云開佛知見。故但勞勞孰念謂為功課者。何異𤛆牛愛尾也。師云。若然者俱得解義。不勞誦經耶。祖曰。經有何過。豈障汝念。只為迷悟在人。損益由汝。聽吾偈曰。心迷法華轉。心悟轉法華。誦久不明己。與義作仇家。無念念即正。有唸唸成邪。有無俱不計。長御白牛車。師聞偈再啟曰。經云諸大聲聞乃至菩薩皆盡思度量

【現代漢語翻譯】現代漢語譯本：即時往生，功德福報無與倫比。六祖又問：『你叫什麼名字？』回答說：『名叫法達。』六祖說：『你名叫法達，卻何曾通達佛法？』接著說偈語道：『你今名叫法達，勤奮誦經未曾停歇。只是空誦經文，循著聲音。若能明心，就可稱為菩薩。你今與佛法有緣，我今為你解說。只要相信佛是無言的，蓮花自然從口中生髮。』法達聽了偈語，懺悔過錯說：『從今以後，我應當謙虛恭敬一切。只希望和尚大慈大悲，簡略地說說經中的義理。』六祖說：『你念這部《法華經》，以什麼作為宗旨？』法達說：『弟子愚笨遲鈍，向來只是依照經文誦唸，哪裡知道它的宗旨和意趣。』六祖說：『你試著為我念一卷，我當爲你解說。』法達就高聲唸經，唸到《方便品》。六祖說：『停！這部經本來以因緣出世為宗旨。縱然說了多種譬喻，也沒有超出這個宗旨。什麼是因緣？就是唯一的大事因緣。一大事因緣就是佛的知見。你千萬不要錯誤地理解經意，見別人說開示悟入，就認為是佛的知見，與我們沒有關係。如果這樣理解，那就是誹謗經典，毀壞佛法。他們既然是佛，已經具備了知見，哪裡還需要再開示？你現在應當相信，佛的知見，就是你自己的心，更沒有別的本體。只因爲一切眾生自己遮蔽了光明，貪戀受用塵世的境界，外面的因緣和內心的煩惱互相干擾，甘願被驅使奔波，於是勞煩佛從禪定中起來，種種苦口婆心地勸導，讓他們停止向外尋求，（要知道）與佛沒有兩樣。所以說開佛知見。因此，只是辛辛苦苦地熟讀經文，就認為是在做功課，這與犛牛愛惜自己的尾巴有什麼區別呢？』法達說：『如果這樣，大家都能夠理解經義，就不需要誦經了嗎？』六祖說：『經典有什麼過錯？難道會阻礙你誦經嗎？只是因為迷惑和覺悟在於人，得益和受損在於你自己。聽我說偈語：心迷時被《法華經》所轉，心悟時就能轉《法華經》。誦經很久卻不明白自己的心，就會與經義成為仇敵。沒有念頭的時候就是正，有了念頭就成了邪。有和無都不去計較，長久駕馭著白牛車（比喻清凈的心）。』法達聽了偈語，再次請教說：『經中說諸大聲聞乃至菩薩，都用盡心思來思量，

【English Translation】 English version: Immediate rebirth brings unparalleled merit and blessings. The Sixth Patriarch then asked, 'What is your name?' He replied, 'My name is Fada.' The Sixth Patriarch said, 'You are named Fada, but have you ever attained the Dharma?' Then he spoke a verse: 'You are now named Fada, diligently reciting scriptures without ceasing. But merely reciting scriptures, following the sound. If you can understand your mind, you can be called a Bodhisattva. You now have an affinity with the Dharma, I will now explain it to you. Just believe that the Buddha is without words, and the lotus will naturally bloom from your mouth.' Fada, hearing the verse, repented of his faults and said, 'From now on, I should be humble and respectful to all. I only hope that the Abbot, with great compassion, will briefly explain the meaning of the scriptures.' The Sixth Patriarch said, 'What do you take as the principle of this Lotus Sutra that you recite?' Fada said, 'This disciple is foolish and dull, and has always only recited according to the text, how would I know its principle and meaning?' The Sixth Patriarch said, 'Try reciting a chapter for me, and I will explain it to you.' Fada then recited the scripture aloud, reaching the Expedient Means chapter. The Sixth Patriarch said, 'Stop! This scripture originally takes the cause and condition of appearing in the world as its principle. Even if it speaks of various metaphors, it does not go beyond this principle. What is the cause and condition? It is the sole great cause and condition. The one great cause and condition is the Buddha's knowledge and vision. You must not misunderstand the meaning of the scripture, seeing others speak of opening, revealing, awakening, and entering, and thinking that it is the Buddha's knowledge and vision, and has nothing to do with us. If you understand it this way, then you are slandering the scriptures and destroying the Buddha. Since they are Buddhas, they already possess knowledge and vision, what need is there to open it further? You should now believe that the Buddha's knowledge and vision is only your own mind, there is no other entity. It is only because all sentient beings themselves obscure their light, greedily enjoying the realms of the world, external conditions and internal afflictions interfere with each other, willingly being driven and running about, thus troubling the Buddha to arise from samadhi, with various kind and earnest exhortations, to let them stop seeking outwards, (knowing that) there is no difference from the Buddha. Therefore, it is said to open the Buddha's knowledge and vision. Therefore, merely diligently reciting the scriptures, thinking that it is doing homework, what difference is there from a yak cherishing its own tail?' Fada said, 'If so, everyone can understand the meaning, is there no need to recite the scriptures?' The Sixth Patriarch said, 'What fault does the scripture have? Would it hinder you from reciting the scriptures? It is only because delusion and enlightenment are in people, benefit and harm are in yourself. Listen to my verse: When the mind is deluded, it is turned by the Lotus Sutra, when the mind is enlightened, it can turn the Lotus Sutra. Reciting the scriptures for a long time without understanding one's own mind, one will become an enemy of the meaning of the scriptures. When there is no thought, it is right, when there is thought, it becomes evil. Neither existence nor non-existence is considered, and one can long drive the white ox cart (a metaphor for the pure mind).' Fada, hearing the verse, asked again, 'The scripture says that all the great Shravakas (hearers) and even Bodhisattvas (enlightenment beings), all use their minds to ponder,

。尚不能測于佛智。今令凡夫但悟自心便名佛之知見。自非上根未免疑謗。又經說三車大牛之車與白牛車如何區別。愿和尚再垂宣說。祖曰。經意分明。汝自迷背。諸三乘人不能測佛智者。患在度量也。饒伊盡思共推。轉加懸遠。佛本為凡夫說。不為佛說。此理若不肯信者。從他退席。殊不知坐卻白牛車。更于門外覓三車。況經文明向汝道。無二亦無三。汝何不省三車是假。為昔時故。一乘是實。為今時故。只教汝去假歸實。歸實之後實亦無名。應知所有珍財盡屬于汝。由汝受用。更不作父想。亦不作子想。亦無用想。是名持法華經。從劫至劫手不釋卷。從晝至夜無不念時也。師既蒙啓發。踴躍歡喜。以偈贊曰。經誦三千部。曹溪一句亡。未明出世旨。寧歇累生狂。羊鹿牛權設。初中后善揚。誰知火宅內。元是法中王。祖曰。汝今後方可名爲念經僧也。師從此領玄旨。亦不輟誦持。

揚岐八棒

臨濟四喝

(黃檗法嗣)臨濟謂僧曰。有時一喝如金剛王寶劍。有時一喝如踞地師子。有時一喝如探竿影草。有時一喝不作一喝用。汝作么生會。僧擬議。師便喝。

匾頭被罵

(會元十七)黃龍惠南禪師。叢林目曰南匾頭。因趍詣慈明之室曰。惠南以闇短望道未見。此聞夜參。如迷行得指南之

【現代漢語翻譯】現代漢語譯本：尚且不能測度佛的智慧。現在讓凡夫俗子只要領悟自己的心，就稱為具有佛的知見。如果不是上等根器的人，難免會懷疑誹謗。而且經書上說三車（羊車、鹿車、牛車，比喻聲聞乘、緣覺乘、菩薩乘）和大牛之車（比喻唯一的佛乘）有什麼區別？希望和尚您再次詳細解說。六祖慧能說：『經書的意義很明白，是你自己迷惑背離了。那些修習三乘的人不能測度佛的智慧，病根就在於他們的度量。即使讓他們絞盡腦汁共同推測，反而更加遙遠。佛本來是為凡夫俗子說的法，不是為佛說的。』如果有人不肯相信這個道理，就隨他退席好了。殊不知自己正坐在白牛車（比喻佛乘）上，卻還要在門外尋找三車。況且經文明白地告訴你，『無二亦無三』。你為什麼不明白三車是假，是爲了過去（適應不同根器的眾生）而設的方便之說；一乘是真，是爲了現在（直指佛性）而說的真實之法。只是教你去假歸真，歸真之後，真也沒有名稱了。應當知道所有珍貴的財寶都屬於你，任由你受用，更不要作父親（佛）的想，也不要作兒子（眾生）的想，也沒有什麼用處可想。這叫做『持法華經』，從劫（極長的時間單位）至劫手不釋卷，從白天到夜晚沒有不念誦的時候。』僧人聽了六祖慧能的開示，頓時茅塞頓開，踴躍歡喜，作偈讚歎說：『經書誦讀三千部，曹溪（六祖慧能的道場）一句就全部概括了。如果不明瞭出世的宗旨，怎麼能停止累世的顛狂？羊車、鹿車、牛車都是權宜之設，分別宣揚了初善、中善、后善的教義。誰知道在這充滿煩惱的火宅之內，原本就是法中之王（佛性）的所在。』六祖慧能說：『你從今以後才可以稱爲念經的僧人了。』僧人從此領悟了玄妙的宗旨，也不停止誦經。

揚岐八棒

臨濟四喝

（黃檗希運的弟子）臨濟義玄對僧人說：『有時一喝，如金剛王寶劍（比喻斬斷一切煩惱）；有時一喝，如踞地師子（比喻威猛震懾）；有時一喝，如探竿影草（比喻試探對方的根機）；有時一喝，不作一喝用（比喻超越言語的境界）。你作何理解？』僧人正在猶豫，臨濟義玄就喝了一聲。

匾頭被罵

（《會元》第十七卷）黃龍慧南禪師，叢林中人稱他為『南匾頭』。因為他前往慈明楚圓的禪室，說：『惠南因為愚昧短淺，希望求道卻未能得見。今天聽聞夜參，就像迷路的人得到了指南針一樣。』

【English Translation】 English version: Still, it cannot be fathomed by the wisdom of the Buddha. Now, letting ordinary people simply awaken to their own minds is called having the knowledge and vision of the Buddha. If they are not of superior capacity, they will inevitably doubt and slander. Moreover, the scriptures say, what is the difference between the three carts (the goat cart, the deer cart, and the ox cart, metaphors for the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle) and the great ox cart (a metaphor for the One Buddha Vehicle)? I hope that the Abbot will explain it in detail again. The Sixth Patriarch Huineng said, 'The meaning of the scriptures is very clear, it is you who are confused and turning away from it. Those who practice the Three Vehicles cannot fathom the wisdom of the Buddha, the root of the problem lies in their measurement. Even if they rack their brains to speculate together, it will become even more distant. The Buddha originally spoke the Dharma for ordinary people, not for Buddhas.' If someone is unwilling to believe this principle, let him leave. Little do they know that they are sitting on the white ox cart (a metaphor for the Buddha Vehicle), yet they are still looking for the three carts outside the door. Moreover, the scripture clearly tells you, 'Neither two nor three.' Why don't you understand that the three carts are provisional, for the sake of the past (to accommodate beings of different capacities); the One Vehicle is real, for the sake of the present (directly pointing to the Buddha-nature). It only teaches you to abandon the false and return to the real, and after returning to the real, the real also has no name. You should know that all precious treasures belong to you, for you to enjoy, and do not think of the father (Buddha), nor think of the son (sentient beings), nor is there any use to think about. This is called 'upholding the Lotus Sutra,' from kalpa (an extremely long unit of time) to kalpa, never letting go of the scroll, from day to night, there is no time when it is not recited.' After hearing the Sixth Patriarch Huineng's instruction, the monk suddenly understood and rejoiced, composing a verse of praise: 'Reciting the scriptures three thousand times, one sentence from Caoxi (the Sixth Patriarch Huineng's monastery) encompasses all. If one does not understand the purpose of transcending the world, how can one stop the madness of accumulated lifetimes? The goat cart, the deer cart, and the ox cart are all expedient devices, separately proclaiming the teachings of initial goodness, intermediate goodness, and final goodness. Who knows that within this burning house full of afflictions, the King of Dharma (Buddha-nature) originally resides.' The Sixth Patriarch Huineng said, 'From now on, you can be called a sutra-reciting monk.' From then on, the monk understood the profound meaning and did not stop reciting the scriptures.

Yangqi's Eight Blows

Linji's Four Shouts

(Disciple of Huangbo Xiyun) Linji Yixuan said to the monk, 'Sometimes a shout is like the Vajra King's precious sword (a metaphor for cutting off all afflictions); sometimes a shout is like a lion crouching on the ground (a metaphor for awe-inspiring deterrence); sometimes a shout is like probing the grass with a pole (a metaphor for testing the other person's capacity); sometimes a shout is not used as a shout (a metaphor for transcending the realm of language). How do you understand it?' As the monk hesitated, Linji Yixuan shouted.

Biantou Being Scolded

((Hui Yuan) Volume Seventeen) Zen Master Huanglong Huinan, people in the monastic community called him 'Nan Biantou'. Because he went to Zen Master Ciming Chuyuan's room, saying, 'Huinan, because of his ignorance and shallowness, hopes to seek the Way but has not been able to see it. Today, hearing the night meditation, it is like a lost person getting a compass.'

車。然唯大慈更施法施。使盡余疑。慈明笑曰。書記已領徒遊方。名聞叢林。借有疑不以襄陋鄙。棄坐而商略顧不可哉。呼侍者進榻且使坐。師固辭。哀懇愈切。慈明曰。書記學雲門禪。必善其旨。如曰放洞山三頓棒。洞山於時應打不應打。師云應打。慈明色壯而言。聞三頓棒聲便是吃棒。則汝自旦及暮聞鴉鳴鵲噪鐘魚鼓板之聲亦應吃棒。何時當已哉。師瞠而卻。慈明云。吾始疑不堪汝師。今可也。即使拜師。拜起。慈明理前語曰。脫如汝會雲門意旨。則趙州嘗言。臺山婆子被我勘破。試指其可勘處。師面熱汗下不知答。趨出。明日詣之。又遭詬罵。師慚。見左右即曰。政以未解求決耳。罵豈慈悲法施之式。慈明笑曰。是罵耶。師於是默悟其旨。失聲曰。泐潭果是死語。獻語曰。傑出叢林是趙州。老婆勘破沒來由。而今四海清如鏡。行人莫以路為仇。慈明以手點沒字顧師。師即易有之字。而心服其妙密。留月餘辭去。

水潦遭蹈

(傳燈八)水潦和尚參馬祖。禮拜起欲伸問。祖一蹈蹈倒。師忽然大悟。起來呵呵大笑云。也太奇。也太奇。百千三昧。無量妙義。只向一毫端上識得根源去。便禮拜。

死心下火

(黃龍法嗣　會元十七)寶覺禪師將入滅。命門人黃太史庭堅主後事。荼毗日鄰峰為

康炬火不續。黃顧師之得法上首死心新禪師曰。此老師有待于吾兄也。新以喪拒。黃強之。新執炬召眾曰。不是餘殃累及我。彌天罪過不容誅。而今兩腳捎空去。不作牛號定作驢。以火炬打一圓相。祗向這裡雪屈。擲炬應手而爇。

自禪掛塔

(五祖演法嗣)蘄州五祖表自禪師。嗣祖席。衲子四至不可遏。師榜侍者門曰。東山有三句。若人道得掛塔。衲子皆披靡。一日有僧攜坐具徑造丈室謂師曰。某甲道不得。祗要掛塔。師大喜呼維那于明窗下安排。

天然口啞

(石頭遷法嗣　會元三)龐居士一日見丹霞來。遂不語亦不起。霞乃拈起手中拂子。士便拈起錘子。霞曰只恁么別更有在。士曰此回見兄不似於前。霞雲不妨減人聲價。士曰本來要折倒汝一上。霞曰恁么則啞卻天然口也。士曰汝啞卻本分。猶累我啞卻。霞乃擲卻拂子去。士曰。然阇梨。然阇梨。霞不顧。士曰。不唯患啞。兼亦患聾。

大耳心通

(會元二)唐肅宗詔南陽惠忠國師試驗西天大耳三藏他心通。師到。三藏作禮立左邊。師問曰汝得他心通耶。曰不敢。師曰汝道老僧只今在何處。曰和尚是一國之師卻去西川看競渡。又問汝道只今又在何處。曰天津橋上看弄胡孫。又問汝道只今聻。三藏惘然。師叱曰。者野狐精。

【現代漢語翻譯】現代漢語譯本康炬的火焰熄滅了。黃顧師的得意弟子死心新禪師說：『這位老師的事情要靠您了。』新禪師以守喪為由拒絕。黃顧師強迫他。新禪師拿著火炬召集眾人說：『不是因為我前世的罪孽牽連到我，而是彌天的罪過不可饒恕。如今我兩腳騰空而去，不做牛叫，就做驢叫。』用火炬畫了一個圓相，說：『就在這裡洗雪冤屈。』扔掉火炬，應手就燃燒起來。

自禪掛塔

（五祖演的法嗣）蘄州五祖表自禪師，繼承了五祖演的席位。來參學的僧人絡繹不絕，無法阻止。禪師在侍者門上貼出告示說：『東山（指禪宗四祖道信）有三句話，如果有人能說得出來，就為他掛塔。』僧人們都感到畏懼退縮。一天，有個僧人帶著坐具直接來到禪師的房間，對禪師說：『我不會說，只是想掛塔。』禪師非常高興，叫維那（寺院中的一種職務）在明亮的窗戶下安排。

天然口啞

（石頭遷的法嗣）龐居士有一天見到丹霞禪師來訪，於是既不說話也不起身。丹霞禪師就拿起手中的拂子。龐居士便拿起錘子。丹霞禪師說：『只是這樣嗎？還有別的嗎？』龐居士說：『這次見到您，和以前不一樣了。』丹霞禪師說：『不妨降低我的聲價。』龐居士說：『本來想讓您折服一次。』丹霞禪師說：『這樣說來，就是啞了天然的口。』龐居士說：『您啞了本分，還連累我啞了。』丹霞禪師於是扔掉拂子走了。龐居士說：『是這樣，阇梨（梵語，意為親教師）。是這樣，阇梨。』丹霞禪師不回頭。龐居士說：『不只是患了啞病，還患了耳聾。』

大耳心通

唐肅宗（711-762）詔令南陽慧忠國師試驗西天大耳三藏的他心通。國師到了之後，三藏行禮站在左邊。國師問：『你得到了他心通嗎？』三藏回答：『不敢當。』國師說：『你說老僧現在在哪裡？』三藏回答：『和尚是一國之師，卻去西川看競渡。』又問：『你說現在又在哪裡？』回答：『在天津橋上看弄胡孫。』又問：『你說現在呢？』三藏茫然不知。國師呵斥道：『你這個野狐精！』

【English Translation】 English version The flame of Kang's torch was extinguished. Huang Gu's foremost disciple, Zen Master Sixin Xin, said, 'This teacher's matter depends on you, brother.' Xin refused on the grounds of mourning. Huang forced him. Xin held the torch and summoned the assembly, saying, 'It's not that the remaining evils implicate me, but that the immense sins cannot be pardoned. Now, I go with both feet in the air, not making the sound of an ox, but making the sound of a donkey.' He drew a circle with the torch, saying, 'Right here, I will clear the injustice.' He threw the torch, and it burst into flames in his hand.

Zi Chan Hangs the Pagoda

(Successor of Fayan of Wuzu) Zen Master Biaozhi of Wuzu in Qizhou succeeded the seat of Fayan. The monks came from all directions, unstoppable. The master posted a notice on the attendant's door, saying, 'Dongshan (referring to the Fourth Patriarch Daoxin) has three sentences. If someone can say them, I will hang a pagoda for him.' The monks were all intimidated and retreated. One day, a monk brought his sitting cloth and went directly to the master's room, saying to the master, 'I cannot say them, I just want to hang the pagoda.' The master was overjoyed and called the director to arrange it under the bright window.

Natural Dumbness

(Successor of Shitou Qian) One day, when Layman Pang saw Danxia coming, he neither spoke nor got up. Danxia then picked up the whisk in his hand. The layman then picked up a hammer. Danxia said, 'Is it just like this? Is there anything else?' The layman said, 'Seeing you this time is not like before.' Danxia said, 'It doesn't matter if you reduce my reputation.' The layman said, 'I originally wanted to subdue you once.' Danxia said, 'In that case, you have silenced the natural mouth.' The layman said, 'You have silenced your duty, and you have also implicated me in being silenced.' Danxia then threw away the whisk and left. The layman said, 'So it is, Ajari (Sanskrit for 'teacher'). So it is, Ajari.' Danxia did not look back. The layman said, 'Not only is he suffering from dumbness, but he is also suffering from deafness.'

Great Ears, Mind Penetration

Emperor Suzong of Tang (711-762) ordered National Teacher Huizhong of Nanyang to test the mind-reading ability of the Western Indian Great Ears Tripitaka. When the National Teacher arrived, Tripitaka bowed and stood on the left. The National Teacher asked, 'Have you attained mind-reading ability?' Tripitaka replied, 'I dare not claim so.' The National Teacher said, 'Tell me, where is this old monk right now?' Tripitaka replied, 'The monk is the teacher of the country, but he has gone to Xichuan to watch the dragon boat races.' He asked again, 'Tell me, where is he now?' He replied, 'He is on the Tianjin Bridge watching the monkey show.' He asked again, 'Tell me, where is he now?' Tripitaka was at a loss. The National Teacher scolded, 'You fox spirit!'

他心通在何處。

文益書字

(桂琛法嗣　會元六)和補曰。昔有一老宿住庵。于門上書心字。于窗上書心字。于壁上書心字。法眼云。門上但書門字。窗上但書窗字。壁上但書壁字。玄覺云。門上不要書門字。窗上不要書窗字。壁上不要書壁字。何故。字義炳然。

曉聰栽松

(文殊應天真嗣五燈十五)洞山曉聰禪師。手植萬松于東嶺而誦金剛般若經。山中人名其嶺曰金剛。方植松而寶禪師至。時親自五祖來。師問上嶺一句作么生。道寶曰氣急殺人。師拄钁呵曰。從何得此隨語生解阿師。見問上嶺便言氣急。佛法卻成流佈。寶請代語。師曰何不道氣喘殺人。逍遙問嶺在此金剛在什麼處。師指曰此一株松是老僧親栽。初比部郎中許公式出守南昌。過蓮華峰。聞祥公曰聦道者在江西。試尋訪之。此僧人天眼目也。許公既至。聞聰住山家風。作詩寄之曰。語言渾不滯。高躡祖師蹤。夜坐連雲石。晝栽帶雨松。鏡分金殿燭。山答月樓鐘。有問西來意。靈堂對遠峰。

禾山義虎

(黃龍南法嗣　僧寶傳下)禾山普禪師初秀。出講席解唯識起信論。兩川無敢難詰者。號義虎。

瑞巖臥龍

(巖頭法嗣　傳燈十七)臺州瑞巖師彥禪師。謁夾山會和尚。會問什麼處來。曰臥龍來。

【現代漢語翻譯】現代漢語譯本他心通（能夠了解他人想法的神通）在何處？

文益書字

（桂琛的法嗣，會元第六代）和補說：『過去有一位老修行住在庵里，在門上寫『心』字，在窗上寫『心』字，在墻上寫『心』字。』法眼禪師說：『門上只寫『門』字，窗上只寫『窗』字，墻上只寫『墻』字。』玄覺禪師說：『門上不要寫『門』字，窗上不要寫『窗』字，墻上不要寫『墻』字。』為什麼呢？因為字的意義已經很明顯了。

曉聰栽松

（文殊應天真禪師的法嗣，五燈會元第十五代）洞山曉聰禪師在東嶺親手種植萬棵松樹，並誦讀《金剛般若經》。山中的人稱這座山嶺為金剛嶺。當曉聰禪師正在種樹時，道寶禪師來了，他是五祖法演禪師的弟子。曉聰禪師問：『上嶺一句作么生（如何說）？』道寶禪師說：『氣急殺人。』曉聰禪師拄著鋤頭呵斥道：『從哪裡學來的這種隨語生解的阿師？見人問上嶺就說氣急，佛法豈不成了流佈？』道寶禪師請求曉聰禪師代為回答。曉聰禪師說：『何不說氣喘殺人？』逍遙禪師問：『嶺在此處，金剛在什麼地方？』曉聰禪師指著一棵松樹說：『這一株松樹是老僧親手栽種的。』當初比部郎中許公式出任南昌太守，路過蓮華峰，聽到祥公說：『聰道者在江西，可以去尋訪他，這位僧人是人天眼目啊。』許公式到任后，聽說了曉聰禪師住在山裡的家風，寫詩寄給他：『語言渾不滯，高躡祖師蹤。夜坐連雲石，晝栽帶雨松。鏡分金殿燭，山答月樓鐘。有問西來意，靈堂對遠峰。』

禾山義虎

（黃龍慧南的法嗣，僧寶傳下）禾山普禪師最初顯露才華時，講解《唯識論》和《起信論》，兩川（指四川地區）沒有人敢於質疑他，因此號稱『義虎』。

瑞巖臥龍

（巖頭的法嗣，傳燈錄第十七代）臺州瑞巖師彥禪師拜訪夾山會和尚。夾山會和尚問：『從什麼地方來？』瑞巖師彥禪師回答：『臥龍（指自己）來。』

【English Translation】 English version Where is telepathy (the ability to understand the thoughts of others)?

Wenyi Writes the Character 'Heart'

(Descendant of Guichen, sixth generation of Huiyuan) Hebu said: 'In the past, there was an old ascetic living in a hermitage. He wrote the character 'heart' on the door, the character 'heart' on the window, and the character 'heart' on the wall.' Zen Master Fayan said: 'Just write 'door' on the door, 'window' on the window, and 'wall' on the wall.' Zen Master Xuanjue said: 'Don't write 'door' on the door, 'window' on the window, and 'wall' on the wall.' Why? Because the meaning of the characters is already very clear.

Xiaocong Plants Pines

(Descendant of Zen Master Zhen of Wenshu Ying, fifteenth generation of Wudeng Huiyuan) Zen Master Xiaocong of Dongshan personally planted ten thousand pine trees on the East Ridge and recited the Diamond Sutra. The people in the mountains called this ridge the Diamond Ridge. When Zen Master Xiaocong was planting trees, Zen Master Daobao arrived, who was a disciple of Zen Master Fayan of the Fifth Patriarch. Zen Master Xiaocong asked: 'How would you say a phrase about ascending the ridge?' Zen Master Daobao said: 'Breathlessly killing people.' Zen Master Xiaocong, leaning on his hoe, scolded: 'Where did you learn this kind of interpretation that follows words? When asked about ascending the ridge, you say breathlessly. Wouldn't the Buddha-dharma become widespread?' Zen Master Daobao asked Zen Master Xiaocong to answer for him. Zen Master Xiaocong said: 'Why not say panting and killing people?' Zen Master Xiaoyao asked: 'The ridge is here, where is the diamond?' Zen Master Xiaocong pointed to a pine tree and said: 'This pine tree was personally planted by this old monk.' Initially, Xu Gongshi, a vice minister, was appointed as the governor of Nanchang. He passed by Lotus Flower Peak and heard Xiang Gong say: 'The monk Cong is in Jiangxi, you can go and find him. This monk is the eye of humans and gods.' After Xu Gong arrived at his post, he heard about Zen Master Xiaocong's family style of living in the mountains and wrote a poem to him: 'His words are never stagnant, he treads high in the footsteps of the ancestral teacher. At night he sits on stones connecting to the clouds, during the day he plants pines with the rain. The mirror divides the candles of the golden palace, the mountain answers the bell of the moon tower. If asked about the meaning of the West, the spirit hall faces the distant peak.'

Heshan Righteous Tiger

(Descendant of Huinan of Huanglong, transmitted by Monk Bao) When Zen Master Pu of Heshan first showed his talent, he lectured on the Treatise on Consciousness-Only and the Awakening of Faith, and no one in the two Sichuan regions dared to question him, so he was called 'Righteous Tiger'.

Ruiyan Crouching Dragon

(Descendant of Yantou, seventeenth generation of Transmission of the Lamp) Zen Master Shiyan of Ruiyan in Taizhou visited the Venerable Huishan. Venerable Huishan asked: 'Where do you come from?' Zen Master Shiyan replied: 'The Crouching Dragon (referring to himself) comes.'

會曰來時龍還起未。師乃顧視之。會曰灸瘡上更著艾燋。曰和尚苦如此作什麼。會便休。

翠巖唾地

(石霜法嗣　會元十七)蘄州開元子琦禪師謁翠巖真禪師問佛法大意。唾地曰這一滴落在甚麼處。琦捫膺曰學人今日脾疼。師解顏。

寶壽釘空

(臨濟法嗣　傳燈十二)鎮州寶壽沼和尚。胡釘鉸來參。師問汝莫是胡釘鉸。曰不敢。師曰還解釘得虛空否。曰請和尚打破。某甲與釘。師以拄杖打之。胡曰和尚莫錯打某甲。師云向後有多口阿師與點破在。

一城人瞎

(傳燈十二)寶壽開堂。三聖推出一僧在寶壽前。壽便打其僧。聖云。長老若恁么為人。瞎卻鎮州一城人眼在。

三日耳聾

(會元三)見前黃檗吐舌處。

東山馂饀

(五祖錄)和補曰。法演遊方十餘年。海上參尋見數人尊宿。乃到浮山圓鑒會下。直是開口不得。後到白雲門下。咬破一個䥫馂饀。直得百味具足。且道饀子一句作么生道。乃有偈。花發雞冠媚早稱。誰人能染紫絲頭。有時風動頻相倚。似向階前斗不休。

揚岐栗蓬

(會元十九)楊岐問僧。栗棘蓬作么生吞。金剛圈作么生透。

惠南主法

(僧寶傳下)黃龍南曰。住持要在得眾。得眾要在見情。先師

【現代漢語翻譯】現代漢語譯本僧人問道：『我來的時候，龍還飛起來了嗎？』禪師於是回頭看他。僧人說：『在已經燒灼的瘡上再用艾草燒灼。』禪師說：『和尚我如此痛苦，你做什麼？』僧人便沉默了。

翠巖唾地 （石霜法嗣會元十七年(1191)）蘄州開元寺的子琦禪師拜見翠巖真禪師，問佛法大意。翠巖真禪師向地上吐了口唾沫，說：『這一滴落在什麼地方？』子琦禪師摸著胸口說：『學人今天脾臟疼。』翠巖真禪師笑了。

寶壽釘空 （臨濟法嗣傳燈十二）鎮州寶壽寺的沼和尚，胡釘鉸來參拜。沼和尚問：『你莫非是胡釘鉸？』胡釘鉸回答：『不敢當。』沼和尚說：『還懂得把虛空釘住嗎？』胡釘鉸說：『請和尚打破虛空，我來釘。』沼和尚用拄杖打他。胡釘鉸說：『和尚不要打錯了我。』沼和尚說：『以後會有多嘴的阿師來給你點破。』

一城人瞎 （傳燈十二）寶壽寺開堂說法。三聖推出一個僧人在寶壽寺前。寶壽寺便打那個僧人。三聖說：『長老如果這樣為人說法，會瞎了鎮州一城人的眼睛。』

三日耳聾 （會元三年(1177)）見前文黃檗吐舌處。

東山馂饀 （五祖錄）和補說：『法演遊歷四方十餘年，在海上參訪見過數位尊宿，於是到浮山圓鑒禪師處，卻一直無法開口。後來到白雲禪師門下，咬破了一個鐵餡餅，頓時百味俱足。』那麼，餡餅一句該怎麼說呢？於是作偈：『花開雞冠，嬌媚早現，誰人能染紫絲頭？有時風動，頻頻相依，似在階前爭鬥不休。』

楊岐栗蓬 （會元十九年(1193)）楊岐禪師問僧人：『栗棘蓬怎麼吞？金剛圈怎麼透？』

惠南主法 （僧寶傳下）黃龍南禪師說：『住持的關鍵在於得到大眾的擁護，得到大眾擁護的關鍵在於瞭解人情。』先師

【English Translation】 English version A monk asked: 'When I came, did the dragon rise?' The master then looked at him. The monk said: 'Adding more moxa to a cauterized sore.' The master said: 'I, a monk, am suffering so much, what are you doing?' The monk then fell silent.

Cuiyan Spits on the Ground (Successor of Shishuang, Huiyuan 17 (1191)) Zen Master Ziqi of Kaiyuan Temple in Qizhou visited Zen Master Cuiyan Zhen and asked about the great meaning of the Buddha-dharma. Cuiyan Zhen spat on the ground and said: 'Where does this drop fall?' Ziqi touched his chest and said: 'This disciple's spleen hurts today.' Cuiyan Zhen smiled.

Baoshou Nails the Void (Successor of Linji, Biographies of the Lamp, 12) Abbot Zhao of Baoshou Temple in Zhenzhou. Hu Dingjiao came to visit. The master asked: 'Are you Hu Dingjiao?' He replied: 'I dare not.' The master said: 'Do you also know how to nail the void?' He said: 'Please, Master, break the void, and I will nail it.' The master struck him with his staff. Hu said: 'Master, don't hit me by mistake.' The master said: 'In the future, there will be many talkative teachers who will point it out to you.'

A City of Blind People (Biographies of the Lamp, 12) Baoshou Temple held a Dharma assembly. Sansheng pushed a monk in front of Baoshou. Baoshou then hit the monk. Sansheng said: 'If the elder teaches people in this way, he will blind the eyes of the entire city of Zhenzhou.'

Three Days of Deafness (Huiyuan 3 (1177)) See the previous passage where Huangbo stuck out his tongue.

Dongshan's Leftovers (Five Ancestors' Records) Hebu said: 'Fayan traveled for more than ten years, visiting several venerable masters at sea, and then went to Zen Master Yuanjian of Fushan, but he could not open his mouth. Later, he came to the gate of Baiyun and bit through an iron dumpling, and suddenly all flavors were complete.' So, how should the dumpling be described in a single phrase? So he composed a verse: 'The cockscomb flower blooms, showing its charm early, who can dye the purple silk thread? Sometimes the wind moves, leaning on each other frequently, as if fighting endlessly in front of the steps.'

Yangqi's Chestnut Burr (Huiyuan 19 (1193)) Zen Master Yangqi asked a monk: 'How do you swallow a chestnut burr? How do you penetrate a vajra circle?'

Huinan Presides over the Dharma (Further Biographies of Eminent Monks) Zen Master Huanglong Nan said: 'The key to being an abbot is to gain the support of the masses, and the key to gaining the support of the masses is to understand human feelings.' The former master

言。人情者為世之福田。蓋理道所由生也。故時之否泰事損益必因人情。情有時通塞則否泰生。事有時厚薄則損益至。唯聖人能通天下之情。故易之別卦干下坤上則曰泰。幹上坤下則曰否。其取象損上益下則曰益。損下益上則曰損。夫乾為天。坤為地。天在下而地在上。位故乖矣。而返謂之泰者。上下交故也。主在上而賓處下。義故順矣。而返謂之否者。上下不交故也。是以天地不交庶物不育。人情不交萬事不和。損益之義亦由是矣。夫在人上者能約己以裕下。下必悅而奉上矣。豈不謂之益乎。在上者蔑下而肆諸己。下必怨而叛上矣。豈不謂之損乎。故上下交則泰。不交則否。自損者人益。自益者人損。情之得失豈容易乎。先聖嘗喻人為舟。情為水。水能載舟亦能覆舟。水順舟浮。違則沒矣。故住持得人情則興。失人情則廢。全得而全興。全失而全廢。故同善則福多。同惡則禍甚。善惡同類端如貫珠。興廢象行明若觀日。斯歷代之元龜也。

居訥扶宗

(延慶榮法嗣　會元十六)圓通居訥禪師。仁宗皇帝聞其名。皇祐初詔住十方凈因禪院。師稱目疾不能奉詔。有旨令舉自代。遂舉僧懷璉禪學精深在居訥之右。於是詔璉。璉至引對問佛法大意稱旨。天下賢師知人。

洪濟師子

遼陽大蟲

趙州探水

(傳燈十)趙州一日訪茱萸。將拄杖於法堂上東行西行。萸云作什麼。州云探水。萸云我這裡一滴也無。州將拄杖靠壁便出。

百丈夾火

(傳燈九)溈山一日侍百丈次。丈問誰。山曰靈祐。丈曰汝撥爐中有火否。山撥之無火。丈躬自深撥得栗火。舉以似山云。你道無。者個聻。山忽然契悟。遂禮拜。陳其所解。丈云。此乃暫時岐路耳。欲識佛性義。當觀時節因緣。時節若至。如迷忽悟如忘忽憶。方省己物不從他得。故祖師云。悟了同未悟。無心亦無法。只是無虛妄凡聖等心。本來心法元自具足。汝今既是。善自護持。次日同百丈入山作務。丈曰將得火來么。山曰將得來。丈曰在甚處。山乃拈一枝柴吹兩吹度與百丈。丈曰如蟲御木。

金峰行餅

(禪林類聚十八)金峰一日于僧堂內吃糊餅次。自拈一枚餅從上板頭。轉一匝。大眾見一時合掌。峰云。假使你十分抬起手。也祇得一半。至晚有僧請益云。今日行餅見僧合掌。和尚道假饒十分抬起手也祇得一半。請和尚全道。峰作拈餅勢復云。會么。僧云不會。峰云。金峰也祇得一半。

布袋拈果

(傳燈廿七)布袋在通衢立。有僧云作什麼。布袋云等個人。僧云來也。布袋取一橘子與僧。僧才接。布袋縮手云。你

【現代漢語翻譯】現代漢語譯本：趙州探水

（《景德傳燈錄》卷十）趙州禪師有一天拜訪茱萸和尚。在法堂上拿著拄杖從東邊走到西邊。茱萸和尚問：『你做什麼？』趙州禪師說：『探水。』茱萸和尚說：『我這裡一滴水也沒有。』趙州禪師把拄杖靠在墻上就出去了。

百丈夾火

（《景德傳燈錄》卷九）溈山（Weishan，地名/山名）有一天在百丈禪師身邊侍奉。百丈禪師問：『是誰？』溈山回答：『靈祐（Lingyou，人名）。』百丈禪師說：『你撥弄爐子里有火嗎？』溈山撥弄了一下，說沒有火。百丈禪師親自深深地撥弄，得到一點栗炭火。舉起來給溈山看，說：『你說沒有，這個是什麼？』溈山忽然領悟。於是禮拜，陳述自己所理解的。百丈禪師說：『這只是暫時的歧路而已。想要認識佛性的意義，應當觀察時節因緣。時節如果到了，就像迷惑忽然醒悟，像遺忘忽然記起。才知道自己的東西不是從別人那裡得到的。』所以祖師說：『悟了和未悟一樣，無心也無法。只是沒有虛妄、凡聖等心。本來心法原本就具足。你現在既然明白了，好好地守護保持。』第二天，和百丈禪師一起入山勞作。百丈禪師說：『把火拿來了嗎？』溈山說：『拿來了。』百丈禪師說：『在哪裡？』溈山於是拿起一根柴，吹了兩下，遞給百丈禪師。百丈禪師說：『像蟲子蛀木頭一樣。』

金峰行餅

（《禪林類聚》卷十八）金峰禪師有一天在僧堂內吃糊餅。自己拿起一枚餅，從上板頭轉一圈。大眾看見，一時合掌。金峰禪師說：『即使你們十分抬起手，也只得到一半。』到晚上，有僧人請教說：『今天行餅，看見僧人合掌，和尚說即使十分抬起手也只得到一半。請和尚完全說出來。』金峰禪師做出拈餅的姿勢，又說：『會嗎？』僧人說：『不會。』金峰禪師說：『金峰也只得到一半。』

布袋拈果

（《景德傳燈錄》卷二十七）布袋和尚在通衢（Tongqu，地名）站立。有僧人問：『做什麼？』布袋和尚說：『等一個人。』僧人說：『來了。』布袋和尚取出一個橘子給僧人。僧人才剛接過，布袋和尚縮回手說：『你…』

English version: Zhao Zhou Probing for Water

(From The Transmission of the Lamp, Book 10) One day, Zen Master Zhao Zhou visited Zhu Yu. He walked east and west in the Dharma hall with his staff. Zhu Yu asked, 'What are you doing?' Zhao Zhou said, 'Probing for water.' Zhu Yu said, 'There isn't a single drop here.' Zhao Zhou leaned his staff against the wall and left.

Bai Zhang Tending the Fire

(From The Transmission of the Lamp, Book 9) One day, Wei Shan (Weishan, place name/mountain name) was attending to Bai Zhang. Bai Zhang asked, 'Who is it?' Wei Shan replied, 'Ling You (Lingyou, person's name).' Bai Zhang said, 'Did you stir the fire in the stove?' Wei Shan stirred it and said there was no fire. Bai Zhang himself stirred deeply and found a bit of charred ember. He held it up to Wei Shan and said, 'You say there's none, what's this?' Wei Shan suddenly had an awakening. Thereupon he bowed and explained his understanding. Bai Zhang said, 'This is just a temporary detour. If you want to know the meaning of Buddha-nature, you should observe the conditions and causes of the time. When the time comes, it's like being suddenly awakened from delusion, like suddenly remembering what was forgotten. Then you realize that your own things are not obtained from others.' Therefore, the Patriarch said, 'Enlightened and unenlightened are the same, no-mind is also no-dharma. It's just without false, mundane, or saintly minds. The original mind-dharma is originally complete. Now that you understand, protect and maintain it well.' The next day, he and Bai Zhang went into the mountains to work. Bai Zhang said, 'Did you bring the fire?' Wei Shan said, 'I brought it.' Bai Zhang said, 'Where is it?' Wei Shan then picked up a piece of firewood, blew on it twice, and handed it to Bai Zhang. Bai Zhang said, 'Like a worm eating wood.'

Jin Feng Distributing Cakes

(From Zen Forest Collection, Book 18) One day, Zen Master Jin Feng was eating a paste cake in the monks' hall. He picked up a cake and circled it around the top of the board. The assembly saw this and clapped their hands together. Zen Master Jin Feng said, 'Even if you raise your hands fully, you only get half.' In the evening, a monk asked for instruction, saying, 'Today you distributed cakes and saw the monks clap their hands. The Abbot said that even if they raise their hands fully, they only get half. Please, Abbot, say it completely.' Zen Master Jin Feng made a gesture of picking up a cake and said again, 'Do you understand?' The monk said, 'I don't understand.' Zen Master Jin Feng said, 'Jin Feng only gets half as well.'

Budai Picking Fruit

(From The Transmission of the Lamp, Book 27) The Budai (Budai, meaning cloth sack, refers to a monk) monk was standing in Tong Qu (Tongqu, place name). A monk asked, 'What are you doing?' The Budai monk said, 'Waiting for someone.' The monk said, 'Here he comes.' The Budai monk took out an orange and gave it to the monk. As soon as the monk received it, the Budai monk withdrew his hand and said, 'You...'

【English Translation】 English version: Zhao Zhou Probing for Water

(From The Transmission of the Lamp, Book 10) One day, Zen Master Zhao Zhou visited Zhu Yu. He walked east and west in the Dharma hall with his staff. Zhu Yu asked, 'What are you doing?' Zhao Zhou said, 'Probing for water.' Zhu Yu said, 'There isn't a single drop here.' Zhao Zhou leaned his staff against the wall and left.

Bai Zhang Tending the Fire

(From The Transmission of the Lamp, Book 9) One day, Wei Shan (Weishan, place name/mountain name) was attending to Bai Zhang. Bai Zhang asked, 'Who is it?' Wei Shan replied, 'Ling You (Lingyou, person's name).' Bai Zhang said, 'Did you stir the fire in the stove?' Wei Shan stirred it and said there was no fire. Bai Zhang himself stirred deeply and found a bit of charred ember. He held it up to Wei Shan and said, 'You say there's none, what's this?' Wei Shan suddenly had an awakening. Thereupon he bowed and explained his understanding. Bai Zhang said, 'This is just a temporary detour. If you want to know the meaning of Buddha-nature, you should observe the conditions and causes of the time. When the time comes, it's like being suddenly awakened from delusion, like suddenly remembering what was forgotten. Then you realize that your own things are not obtained from others.' Therefore, the Patriarch said, 'Enlightened and unenlightened are the same, no-mind is also no-dharma. It's just without false, mundane, or saintly minds. The original mind-dharma is originally complete. Now that you understand, protect and maintain it well.' The next day, he and Bai Zhang went into the mountains to work. Bai Zhang said, 'Did you bring the fire?' Wei Shan said, 'I brought it.' Bai Zhang said, 'Where is it?' Wei Shan then picked up a piece of firewood, blew on it twice, and handed it to Bai Zhang. Bai Zhang said, 'Like a worm eating wood.'

Jin Feng Distributing Cakes

(From Zen Forest Collection, Book 18) One day, Zen Master Jin Feng was eating a paste cake in the monks' hall. He picked up a cake and circled it around the top of the board. The assembly saw this and clapped their hands together. Zen Master Jin Feng said, 'Even if you raise your hands fully, you only get half.' In the evening, a monk asked for instruction, saying, 'Today you distributed cakes and saw the monks clap their hands. The Abbot said that even if they raise their hands fully, they only get half. Please, Abbot, say it completely.' Zen Master Jin Feng made a gesture of picking up a cake and said again, 'Do you understand?' The monk said, 'I don't understand.' Zen Master Jin Feng said, 'Jin Feng only gets half as well.'

Budai Picking Fruit

(From The Transmission of the Lamp, Book 27) The Budai (Budai, meaning cloth sack, refers to a monk) monk was standing in Tong Qu (Tongqu, place name). A monk asked, 'What are you doing?' The Budai monk said, 'Waiting for someone.' The monk said, 'Here he comes.' The Budai monk took out an orange and gave it to the monk. As soon as the monk received it, the Budai monk withdrew his hand and said, 'You...'

不是者個人。

中邑鳴㖿

中邑每見僧。拍手鼓唇曰。㖿鳴㖿鳴。

青山骨剉

(黃檗法嗣　傳燈十二)杭州羅漢院宗徹禪師。僧問如何是西來意。師云骨剉也。師對機多用此語。時人因號骨剉和尚。

明招目眇

(羅山道閑法嗣　會元十三)務州明招謙和尚。眇一目。叢林號獨眼龍。

雲門腳跛

(會元五)雲門初參睦州。方扣門。州揕之曰道道。門驚不暇答。乃推出曰。秦時𨍏轢鉆。隨掩其扉。損門右足。

四處謾人

(傳燈十九)漳州保福從展禪師四謾人。一問僧。殿里是甚麼佛。僧曰和尚定當看。師曰釋迦佛。僧云莫謾人好。師云卻是你謾我。二問僧。作甚麼業吃得與么大。僧雲和尚也不少。師作蹲勢。僧雲和尚莫謾人好。師云卻是你謾我。三問僧。汝名甚麼。僧云咸澤。師云忽遇枯涸看如何。僧云誰是枯涸者。師云我是。僧雲和尚莫謾人好。師云卻是你謾我。四問浴主湯鍋闊多少。主云請師量。師便作量勢。主雲和尚莫謾人好。師云卻是你謾我。

三翻懡㦬

(傳燈)隋州護國院守澄凈果禪師。僧問鶴立枯松時如何。師云地下底一場懡㦬。問會王沙汰時護法善神向甚麼處去。師云三門前兩個一場懡㦬。問滴水滴凍時如何。師云

【現代漢語翻譯】現代漢語譯本

不是這個人。

中邑鳴㖿

中邑禪師每次見到僧人，就拍手鼓唇說：『㖿鳴㖿鳴』。

青山骨剉（cuò）

（黃檗（bò）法嗣，傳燈錄十二）杭州羅漢院宗徹禪師。有僧人問：『如何是西來意（達摩祖師從西方帶來的禪宗真意）？』禪師說：『骨剉也。』禪師應對機緣時多用此語，當時人因此號他為『骨剉和尚』。

明招目眇（miǎo）

（羅山道閑法嗣，會元十三）務州明招謙和尚，一隻眼睛是眇的（失明）。叢林中號他為『獨眼龍』。

雲門腳跛

（會元五）雲門禪師最初參訪睦州禪師時，剛敲門，睦州禪師就推開門呵斥道：『道！道！』雲門禪師驚慌不及回答，睦州禪師便把他推出門外，說：『秦時𨍏轢（è lì）鉆。』隨即關上門，損壞了雲門禪師的右腳。

四處謾（mán）人

（傳燈錄十九）漳州保福從展禪師四處欺騙人。一，問僧人：『殿里是什麼佛？』僧人說：『和尚您自然應當知道。』禪師說：『釋迦（shì jiā）佛。』僧人說：『最好不要騙人。』禪師說：『卻是你騙我。』二，問僧人：『做什麼行業吃得這麼胖？』僧人說：『和尚您也不少。』禪師作出蹲下的姿勢。僧人說：『和尚最好不要騙人。』禪師說：『卻是你騙我。』三，問僧人：『你叫什麼名字？』僧人說：『咸澤。』禪師說：『如果遇到枯涸（hé）的情況看你怎麼辦？』僧人說：『誰是枯涸的人？』禪師說：『我是。』僧人說：『和尚最好不要騙人。』禪師說：『卻是你騙我。』四，問澡堂的負責人：『湯鍋有多寬？』負責人說：『請師父您量。』禪師就作出量尺寸的姿勢。負責人說：『和尚最好不要騙人。』禪師說：『卻是你騙我。』

三翻懡㦬（mó luó）

（傳燈錄）隋州護國院守澄凈果禪師。僧人問：『鶴立枯松時如何？』禪師說：『地下底一場懡㦬。』問：『會王沙汰（篩選）時，護法善神向什麼地方去？』禪師說：『三門前兩個一場懡㦬。』問：『滴水滴凍時如何？』禪師說：『'

【English Translation】 English version

Not this person.

Zhongyi Ming'e

Zen Master Zhongyi, whenever he saw a monk, would clap his hands and purse his lips, saying, 'E ming e ming'.

Qingshan Bone-Crushing

(Successor of Huangbo, Transmission of the Lamp, volume 12) Zen Master Zongche of Luohan Monastery in Hangzhou. A monk asked, 'What is the meaning of the Westward Transmission (Bodhidharma's intention in bringing Zen from the West)?' The Master said, 'Bone-crushing.' The Master often used this phrase in response to opportunities, so people at the time called him 'Bone-Crushing Monk'.

Mingzhao One-Eyed

(Successor of Luoshan Daoxian, Compendium of the Five Lamps, volume 13) Zen Master Mingzhao Qian of Wuzhou was blind in one eye. The monastic community called him 'One-Eyed Dragon'.

Yunmen Lame-Footed

(Compendium of the Five Lamps, volume 5) When Yunmen first visited Muzhou, just as he knocked on the door, Muzhou pushed it open and shouted, 'Speak! Speak!' Yunmen was startled and unable to answer. Muzhou then pushed him out, saying, 'Qin Dynasty 𨍏轢 drill.' Immediately he closed the door, damaging Yunmen's right foot.

Deceiving People Everywhere

(Transmission of the Lamp, volume 19) Zen Master Congzhan of Baofu Monastery in Zhangzhou deceived people in four ways. First, he asked a monk, 'What Buddha is in the hall?' The monk said, 'The Abbot should certainly know.' The Master said, 'Shakyamuni (Śākyamuni) Buddha.' The monk said, 'It's best not to deceive people.' The Master said, 'It is you who are deceiving me.' Second, he asked a monk, 'What kind of work do you do to eat so much?' The monk said, 'You, Master, are not little either.' The Master made a squatting gesture. The monk said, 'Master, it's best not to deceive people.' The Master said, 'It is you who are deceiving me.' Third, he asked a monk, 'What is your name?' The monk said, 'Xianze.' The Master said, 'If you encounter a dry river, what will you do?' The monk said, 'Who is the one who is dried up?' The Master said, 'I am.' The monk said, 'Master, it's best not to deceive people.' The Master said, 'It is you who are deceiving me.' Fourth, he asked the bathhouse manager, 'How wide is the soup pot?' The manager said, 'Please measure it, Master.' The Master then made a measuring gesture. The manager said, 'Master, it's best not to deceive people.' The Master said, 'It is you who are deceiving me.'

Three Times Bewildered

(Transmission of the Lamp) Zen Master Shoucheng Jingguo of Huguo Monastery in Suizhou. A monk asked, 'What is it like when a crane stands on a withered pine?' The Master said, 'A scene of bewilderment under the ground.' Asked, 'When King Yama sorts things out, where do the Dharma-protecting deities go?' The Master said, 'Two bewildered ones in front of the three gates.' Asked, 'What is it like when dripping water freezes?' The Master said,'

日出后一場懡㦬。

韶陽九九

(雲門錄事苑三)僧問雲門如何是向上一竅。門云九九八十一。又僧問如何是最初一句。門云九九八十一。又僧問。以字不是。八字不成。未審是甚麼字。門云九九八十一。

文殊三三

杭州無著文喜禪師。初謁大慈山性空禪師。空曰子何不遍參乎。師直往五臺山華嚴寺至金剛窟禮謁。遇一老翁牽牛而行。邀師入寺。翁呼均提。有童子應聲出迎。翁縱牛引師升堂。堂宇皆耀金色。翁踞床指繡𫄃命坐。翁曰近自何來。師雲南方。翁曰南方佛法如何住持。師云末法比丘少奉戒律。翁曰多少眾。師曰或三百或五百。師卻問此間佛法如何住持。翁曰龍蛇混雜凡聖同居。師云多少眾。翁曰前三三后三三。翁呼童子致茶並進酥酪。師納其味。心意豁然。翁拈起玻璃盞問曰。南方還有這個否。師曰無。翁曰尋常將甚麼喫茶。師無對。師視日色稍晚。遂問翁擬投一宿得否。翁曰。汝有執心在。不得宿。師曰某甲無執心。翁曰汝曾受戒否。師曰受戒久矣。翁曰汝若無執心何用受戒。師辭退。翁令童子相送。師問童子。前三三后三三是多少。童召大德。師應諾。童曰是多少。師復問曰。此為何處。童曰此金剛窟般若寺也。師悽然悟彼翁者即文殊也。不可再見。即稽首童子。愿乞一言

【現代漢語翻譯】現代漢語譯本日出后的一場喧鬧。

韶陽九九

(雲門錄事苑三)有僧人問雲門文偃禪師（雲門），什麼是向上的一竅？雲門回答說：『九九八十一』。又有僧人問，什麼是最初的一句？雲門回答說：『九九八十一』。又有僧人問：『以』字不是，『八』字不成，不知道是什麼字？雲門回答說：『九九八十一』。

文殊三三

杭州無著文喜禪師（文喜），最初拜訪大慈山性空禪師（性空）。性空說：『你為什麼不四處參訪呢？』文喜直接前往五臺山華嚴寺，到金剛窟禮拜。遇到一位老翁牽著牛走來，邀請文喜進入寺廟。老翁呼喚『均提』，有個童子應聲出來迎接。老翁放開牛，帶領文喜登上佛堂。佛堂的殿宇都閃耀著金色光芒。老翁坐在床上，指著繡墩讓文喜坐下。老翁問：『你最近從哪裡來？』文喜說：『南方。』老翁問：『南方佛法如何住持？』文喜說：『末法時代的比丘很少奉持戒律。』老翁問：『有多少僧眾？』文喜說：『或者三百，或者五百。』文喜反問：『此地佛法如何住持？』老翁說：『龍蛇混雜，凡聖同居。』文喜問：『有多少僧眾？』老翁說：『前三三，后三三。』老翁呼喚童子送上茶和酥酪。文喜品嚐其味道，心意豁然開朗。老翁拿起玻璃杯問：『南方有這個嗎？』文喜說：『沒有。』老翁問：『平時用什麼喝茶？』文喜無言以對。文喜看看天色已晚，於是問老翁是否可以借宿一晚。老翁說：『你有執著心在，不能留宿。』文喜說：『我沒有執著心。』老翁問：『你曾經受戒嗎？』文喜說：『受戒很久了。』老翁說：『你如果沒有執著心，為什麼要受戒？』文喜告辭離開。老翁讓童子相送。文喜問童子：『前三三，后三三是多少？』童子呼喚：『大德。』文喜應諾。童子說：『是多少？』文喜反問：『這是什麼地方？』童子說：『這是金剛窟般若寺。』文喜悽然醒悟那位老翁就是文殊菩薩（文殊）。不可能再見到了。於是向童子叩頭，希望得到一句開示。

【English Translation】 English version A commotion after sunrise.

Shaoyang Nine Nine

(From Yunmen's Records, Section 3) A monk asked Zen Master Yunmen Wenyan (雲門): 'What is the one aperture pointing upwards?' Yunmen replied: 'Nine nine eighty-one.' Another monk asked, 'What is the very first sentence?' Yunmen replied: 'Nine nine eighty-one.' Another monk asked: 'If the character 『yi』 (以, meaning 'with' or 'by means of') is not, and the character 『ba』 (八, meaning 'eight') does not form, what character is it?' Yunmen replied: 'Nine nine eighty-one.'

Manjusri Three Three

Zen Master Wuzhu Wenxi (無著文喜) of Hangzhou, first visited Zen Master Xingkong (性空) of Mount Daci. Xingkong said: 'Why don't you travel and visit everywhere?' Wenxi went directly to Huayan Temple on Mount Wutai, and paid homage at the Vajra Cave. He encountered an old man leading an ox, who invited Wenxi into the temple. The old man called out 'Junti,' and a boy responded and came to greet them. The old man released the ox and led Wenxi up to the hall. The halls and buildings all shone with golden light. The old man sat on the bed and pointed to an embroidered stool, telling him to sit. The old man asked: 'Where have you come from recently?' Wenxi said: 'The South.' The old man asked: 'How is the Buddhadharma maintained in the South?' Wenxi said: 'In the Dharma-Ending Age, monks rarely uphold the precepts.' The old man asked: 'How many are in the Sangha?' Wenxi said: 'Perhaps three hundred, perhaps five hundred.' Wenxi asked in return: 'How is the Buddhadharma maintained here?' The old man said: 'Dragons and snakes are mixed together, the ordinary and the holy dwell together.' Wenxi asked: 'How many are in the Sangha?' The old man said: 'Three three before, three three after.' The old man called the boy to bring tea and ghee. Wenxi savored the taste, and his mind became clear. The old man picked up a glass cup and asked: 'Do you have this in the South?' Wenxi said: 'No.' The old man asked: 'What do you usually use to drink tea?' Wenxi had no reply. Wenxi saw that the sun was getting late, so he asked the old man if he could stay for the night. The old man said: 'You have attachment in your mind, you cannot stay.' Wenxi said: 'I have no attachment.' The old man asked: 'Have you ever received the precepts?' Wenxi said: 'I have received the precepts for a long time.' The old man said: 'If you have no attachment, why did you receive the precepts?' Wenxi took his leave. The old man ordered the boy to see him off. Wenxi asked the boy: 'What is three three before, three three after?' The boy called out: 'Great Virtue.' Wenxi responded. The boy said: 'What is it?' Wenxi asked in return: 'What is this place?' The boy said: 'This is Prajna Temple in the Vajra Cave.' Wenxi sadly realized that the old man was Manjusri Bodhisattva (文殊). It was impossible to see him again. So he bowed to the boy, hoping to receive a word of instruction.

為別。童說偈曰。面上無嗔供養具。口裡無嗔吐妙香。心裡無嗔是珍寶。無垢無染是真常。言訖均提與寺俱隱。但見五色雲中文殊乘金毛師子往來。忽有白雲自東方來覆不見。時有滄州菩提寺僧修政等至。尚聞山石震吼之聲。師因駐錫五臺(見會元二)。

金牛飯桶

(馬祖法嗣　會元三)金牛和尚每至齋時。自將飯桶于僧堂前作舞。呵呵大笑云。菩薩子吃飯來。

靈照菜籃

(傳燈十四)丹霞訪龐居士。門前見女子靈照去洗菜。霞問居士在否。照放下菜籃斂手而立。霞曰居士在否。照提起菜籃而去。霞便回。居士從外歸。靈照舉似居士。居士云丹霞在否。照云已去也。居士云赤土涂牛你。

丹霞燒佛

(傳燈十四)丹霞嚐到洛古惠林寺。值天寒取木佛燒之。院主呵之。霞曰吾燒取捨利。主云木佛豈有舍利。霞曰若爾何責我乎。院主后眉須墮落。

婆子焚庵

(會元六)昔有婆子供養一庵主經二十年。常令一二八女子送飯給侍。一日令女子抱定曰正恁么時如何。主曰。枯木倚寒巖。三冬無暖氣。女子舉似婆。婆曰我二十年祇供養得個俗漢。遂遣出。燒卻庵。

云蓋論義

(石霜諸法嗣　會元六)云蓋元禪師因潭州道正表聞馬王乞師論義。王請師上殿相

【現代漢語翻譯】現代漢語譯本：區別在於。童子說偈語道：『臉上沒有嗔怒，就是最好的供養。口裡沒有嗔怒，吐出的都是美妙的香氣。心裡沒有嗔怒，那就是真正的珍寶。沒有污垢，沒有污染，才是真正的永恒不變。』說完，均提和寺廟一起隱去。只見五色雲彩中，文殊菩薩乘坐金毛獅子往來。忽然有白雲從東方飄來，遮蓋住，看不見了。當時有滄州菩提寺的僧人修政等人趕到，還能聽到山石震動的聲音。因此，馬祖道一禪師駐錫五臺山（見《禪宗會元》二）。

金牛飯桶

（馬祖法嗣會元三）金牛和尚每次到齋飯時，自己拿著飯桶在僧堂前跳舞，呵呵大笑說：『菩薩子，吃飯來！』

靈照菜籃

（《景德傳燈錄》十四）丹霞禪師拜訪龐居士。在門前看見女子靈照去洗菜。丹霞問：『居士在家嗎？』靈照放下菜籃，合掌而立。丹霞又問：『居士在家嗎？』靈照提起菜籃就走了。丹霞於是返回。龐居士從外面回來，靈照把這件事告訴了居士。居士說：『丹霞還在嗎？』靈照說：『已經走了。』居士說：『真是用紅土涂牛啊（比喻徒勞無功）。』

丹霞燒佛

（《景德傳燈錄》十四）丹霞禪師曾經到洛陽惠林寺，正趕上天氣寒冷，就拿木佛來燒。院主呵斥他。丹霞說：『我燒取捨利。』院主說：『木佛哪裡有舍利？』丹霞說：『如果這樣，你責怪我幹什麼呢？』院主後來眉毛鬍鬚都脫落了。

婆子焚庵

（《禪宗會元》六）過去有個老婦人供養一個庵主二十年。經常讓一個十二八歲的女子送飯服侍。一天，老婦人讓女子抱住庵主，問：『正在這個時候，你怎麼樣？』庵主說：『枯木倚靠著寒冷的巖石，整個冬天都沒有暖氣。』女子把這話告訴了老婦人。老婦人說：『我二十年只供養了一個俗人。』於是把庵主趕走，燒掉了庵。

云蓋論義

（石霜諸法嗣《禪宗會元》六）云蓋元禪師因為潭州道正稟告馬王請求禪師論義。馬王請禪師上殿相

【English Translation】 English version: The distinction lies in this. The boy spoke a verse, saying: 'A face without anger is the best offering. A mouth without anger utters wonderful fragrance. A heart without anger is a true treasure. Without defilement, without stain, is true permanence.' After speaking, Junti and the temple vanished together. Only multicolored clouds were seen, in which Manjusri (Bodhisattva of Wisdom) rode back and forth on a golden-haired lion. Suddenly, white clouds came from the east, covering and obscuring the view. At that time, monks such as Xiuzheng from Bodhi Temple in Cangzhou arrived and could still hear the sound of the mountain rocks shaking. Therefore, Master Mazu Daoyi (Zen master) resided at Mount Wutai (see 'Zongmen Huiyuan' 2).

Golden Bull Rice Bucket

(Successor of Mazu, Huiyuan 3) Whenever it was time for the communal meal, Zen Master Golden Bull would personally carry a rice bucket and dance in front of the monks' hall, laughing loudly and saying, 'Children of the Bodhisattva, come and eat!'

Lingzhao's Vegetable Basket

(Transmission of the Lamp 14) Danxia (Zen master) visited Layman Pang. At the gate, he saw the layman's daughter, Lingzhao, going to wash vegetables. Danxia asked, 'Is the layman at home?' Lingzhao put down the vegetable basket, clasped her hands, and stood there. Danxia asked again, 'Is the layman at home?' Lingzhao picked up the vegetable basket and left. Danxia then returned. Layman Pang returned from outside, and Lingzhao told him about this. The layman said, 'Is Danxia still here?' Lingzhao said, 'He has already left.' The layman said, 'You are painting a bull with red clay (meaning a futile effort).'

Danxia Burning a Buddha

(Transmission of the Lamp 14) Danxia once arrived at Huilin Temple in Luoyang. It happened to be cold, so he took a wooden Buddha to burn. The abbot scolded him. Danxia said, 'I am burning it to obtain relics (śarīra).' The abbot said, 'How can there be relics in a wooden Buddha?' Danxia said, 'If that's the case, why are you blaming me?' Later, the abbot's eyebrows and beard fell out.

Old Woman Burning the Hermitage

(Huiyuan 6) In the past, there was an old woman who supported a hermit for twenty years. She always had a sixteen-year-old girl deliver food and serve him. One day, the old woman had the girl embrace the hermit and asked, 'What is it like at this very moment?' The hermit said, 'A withered tree leans against a cold cliff; there is no warmth throughout the winter.' The girl told this to the old woman. The old woman said, 'For twenty years, I have only supported a layman.' So she sent the hermit away and burned down the hermitage.

Yungai's Debate

(Successors of Shishuang, Huiyuan 6) Zen Master Yungai Yuan, because Daozheng of Tanzhou reported that King Ma requested a master to debate. King Ma invited the master to the hall to meet.

見。茶罷師就王乞劍。師握劍問道正曰。你本教中道恍恍惚惚其中有物。是何物。杳杳冥冥其中有精。是何精。道得不斬。道不得即斬。道正茫然便禮拜懺悔。師謂王曰還識此人否。王曰識。師曰是誰。王曰道正。師曰。不是。道若正。合對得臣僧。此祇是個無主孤魂。因茲道士更不紛紜。

德山小參

(傳燈十五)德山小參示眾云。今夜小參不答話。問話者三十棒。時有僧出禮拜。師便打。僧云某甲話也未問在。師云你是什麼處人。僧云新羅人。師云。未跨船舷子。好與三十棒。

芙蓉妙唱

(投子青法嗣　人天眼目)芙蓉楷禪師妙唱不幹舌頌曰。剎剎塵塵處處談。不勞彈指善財參。空生也解通訊息。花雨巖前鳥不銜。(空生者須菩提也)

常察玄談

(九峰䖍法嗣　傳燈廿九)同安常察禪師十玄談。○心印○祖意○玄機○塵異○佛教○還鄉曲○破還鄉曲○轉位歸○回機○正位前。

二祖安心

在前惠可斷臂之處。

洞山見影

(云巖晟法嗣　會元十三)洞山問云巖。和尚百年後忽有人問還貌得師真。如何祇對。云巖曰祖向伊道即遮個是。師良久。云巖曰承當遮個事。大須審細。師猶涉疑。復因過水睹影。大悟前旨。因有一偈曰。切忌從他覓。迢迢

【現代漢語翻譯】現代漢語譯本見（xiàn）：茶喝完后，禪師就向王請求劍。禪師握著劍問道正（Dào Zhèng）說：『你本教中說『恍恍惚惚，其中有物』，是什麼物？『杳杳冥冥，其中有精』，是什麼精？說得出來就不斬你，說不出來就斬你。』道正茫然，便禮拜懺悔。禪師對王說：『還認識這個人嗎？』王說：『認識。』禪師說：『是誰？』王說：『道正。』禪師說：『不是。道如果正，應該能對得上臣僧。這只是個無主的孤魂。』因此道士不再爭辯。

德山（Dé Shān）小參

（《傳燈錄》卷十五）德山禪師小參時開示大眾說：『今晚小參不回答問題，問話的人打三十棒。』當時有個僧人出來禮拜，禪師就打他。僧人說：『我話還沒問呢。』禪師說：『你是哪裡人？』僧人說：『新羅（Xīn Luó）人。』禪師說：『還沒跨過船舷，就該打三十棒。』

芙蓉（Fú Róng）妙唱

（投子青（Tóu Zǐ Qīng）法嗣，《人天眼目》）芙蓉楷（Fú Róng Kǎi）禪師的妙唱不幹舌頌說：『剎剎塵塵處處談，不勞彈指善財（Shàn Cái）參。空生（Kōng Shēng）也解通訊息，花雨巖（Huā Yǔ Yán）前鳥不銜。』（空生指須菩提（Xū Pú Tí））

常察（Cháng Chá）玄談

（九峰䖍（Jiǔ Fēng Qián）法嗣，《傳燈錄》卷二十九）同安常察（Tóng Ān Cháng Chá）禪師的十玄談：○心印○祖意○玄機○塵異○佛教○還鄉曲○破還鄉曲○轉位歸○回機○正位前。

二祖（Èr Zǔ）安心

在以前慧可（Huì Kě）斷臂之處。

洞山（Dòng Shān）見影

（云巖晟（Yún Yán Shèng）法嗣，《會元》卷十三）洞山問云巖（Yún Yán）禪師：『和尚百年之後，如果有人問『還能夠描繪出您的真容嗎？』該如何回答？』云巖說：『你就對他說『就是這個』。』洞山沉默良久。云巖說：『承當這件事，需要非常審慎仔細。』洞山仍然有所懷疑。後來因為過河時看到自己的影子，才大悟之前的旨意。因此作了一首偈語說：『切忌從他覓，迢迢

【English Translation】 English version Seeing this, after the tea, the master asked the king for a sword. Holding the sword, the master asked Dao Zheng (道正, a Taoist priest): 'In your teachings, you say, 'Vaguely and indistinctly, there is something within.' What is that something? 'Dimly and obscurely, there is an essence within.' What is that essence? If you can answer, I will not kill you; if you cannot, I will kill you.' Dao Zheng was at a loss and prostrated himself in repentance. The master said to the king, 'Do you recognize this person?' The king said, 'I do.' The master said, 'Who is it?' The king said, 'Dao Zheng.' The master said, 'No. If his Dao were correct, he would be able to answer the monk. This is just a masterless, wandering soul.' Therefore, the Taoist priest no longer argued.

Deshan's (德山) Short Dharma Talk

(From the Record of the Transmission of the Lamp, Volume 15) Deshan gave a short Dharma talk, instructing the assembly: 'Tonight's short Dharma talk will not answer questions. Anyone who asks a question will receive thirty blows.' At that time, a monk came forward and bowed, and the master struck him. The monk said, 'I haven't even asked my question yet.' The master said, 'Where are you from?' The monk said, 'From Silla (新羅, an ancient Korean kingdom).' The master said, 'Before even crossing the ship's舷, you deserve thirty blows.'

Furong's (芙蓉) Wonderful Chant

(A Dharma heir of Touzi Qing (投子青), from Eyes of Humans and Gods) Zen Master Furong Kai's (芙蓉楷) wonderful chant that doesn't involve the tongue says: 'In every剎 and every dust mote, everywhere is talked about, no need to trouble Shancai (善財, Sudhana) to visit. Kongsheng (空生, Subhuti) also understands how to communicate news, in front of the Flower Rain Cliff (花雨巖), birds do not carry.' (Kongsheng refers to Subhuti (須菩提))

Changcha's (常察) Profound Discourses

(A Dharma heir of Jiufeng Qian (九峰䖍), from the Record of the Transmission of the Lamp, Volume 29) Zen Master Tongan Changcha's (同安常察) Ten Profound Discourses: ○ Mind Seal ○ Ancestral Meaning ○ Profound Mechanism ○ Dust Differences ○ Buddhist Teachings ○ Returning Home Melody ○ Breaking the Returning Home Melody ○ Turning Position Return ○ Returning the Mechanism ○ Before the Correct Position.

The Second Patriarch's (二祖) Pacifying the Mind

At the place where Huike (慧可) cut off his arm before.

Dongshan's (洞山) Seeing the Reflection

(A Dharma heir of Yunyan Sheng (云巖晟), from the Comprehensive Record, Volume 13) Dongshan asked Zen Master Yunyan (云巖): 'After your death, if someone asks, 'Can you still depict the true likeness of the master?' How should I answer?' Yunyan said, 'Just tell him, 'This is it.'' Dongshan remained silent for a long time. Yunyan said, 'To undertake this matter requires great care and thoroughness.' Dongshan still had doubts. Later, because he saw his reflection while crossing the water, he greatly awakened to the previous meaning. Therefore, he composed a verse saying: 'Above all, avoid seeking it from others, far, far away.'

與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。

藥嶺榮枯

(石頭法嗣　會元五)藥山一日與道吾云巖高沙彌遊山。見兩樹一榮一枯。山問曰榮者是枯者是。吾曰枯者是。山曰。酌然一切處。令教枯淡去。又問巖。巖曰榮者是。山曰。酌然一切處。令光明燦爛去。復問沙彌。彌曰枯者從佗枯。榮者從他榮。山回顧道吾云巖曰。不是不是。

夾山人境

(華亭法嗣　會元五)僧問夾山如何是夾山境。山曰猿抱子歸青嶂后。鳥銜花落碧巖前。

香嚴上樹

(溈山法嗣　傳燈十一)香嚴一日上堂示眾。如人上樹。口㗸一樹枝。腳不蹈枝。手不攀枝。忽有人問祖師西來意。若答他即喪身失命。不答他又違他所問。時有虎頭上坐出雲。樹上即不問。樹下一句道將來。嚴呵呵大笑。

仰山出井

(傳燈十一)潭州石霜山性空禪師。因僧問如何是西來。空曰如人在千尺井中。不假一寸繩得出此人。即答汝西來意。僧云近日湖南鳴和尚出世亦為人東語西話。空喚沙彌拽出者死漢著(仰山沙彌也)。沙彌后舉問耽源如何出得井中人。源曰。咄。癡漢。誰在井中。仰山後問溈山如何出得井中人。溈山乃呼惠寂。寂應諾。溈山曰出也。及住仰山

【現代漢語翻譯】現代漢語譯本與我疏離，我現在獨自前往，處處都能遇見他（渠，指所追尋的真理或本性）。他現在就是我，而我卻又不是他。應該這樣領會，才能與如如（如如，指真如，事物的真實不變的本性）之境相契合。

藥嶺的榮枯

（石頭希遷的弟子會元禪師）藥山（藥山惟儼，禪宗大師）一日與道吾（道吾圓智，禪宗大師）、云巖（云巖曇晟，禪宗大師）和高沙彌一同遊山。看見兩棵樹，一棵茂盛，一棵枯萎。藥山問：『茂盛的是（榮）還是枯萎的是（枯）？』道吾說：『枯萎的是。』藥山說：『如果一切處都如此，那就讓它枯淡下去。』又問云巖，云巖說：『茂盛的是。』藥山說：『如果一切處都如此，那就讓光明燦爛下去。』又問沙彌，沙彌說：『枯萎的就讓它枯萎，茂盛的就讓它茂盛。』藥山回頭對道吾、云巖說：『不對，不對。』

夾山的人境

（華亭的弟子會元禪師）有僧人問夾山（夾山善會，禪宗大師）：『什麼是夾山的境界？』夾山說：『猿猴抱著幼崽回到青翠的山峰之後，鳥兒銜著花朵落在碧綠的巖石之前。』

香嚴上樹

（溈山靈佑的弟子香嚴智閑）香嚴（香嚴智閑，禪宗大師）一日上堂向大眾開示：『比如有人爬到樹上，口裡咬著一根樹枝，腳不踩著樹枝，手也不抓著樹枝。忽然有人問什麼是祖師西來意（祖師西來意，指禪宗的根本宗旨）。如果回答他，就會喪身失命；不回答他，又違背了他所問。』當時有虎頭上座出來說：『樹上的情況暫且不問，請說樹下一句。』香嚴聽了，呵呵大笑。

仰山出井

潭州石霜山性空禪師，因為有僧人問：『什麼是西來意？』性空說：『比如有人在千尺深的井中，不借助一寸繩子就能把這個人救出來，就回答了你什麼是西來意。』僧人說：『近日湖南的鳴和尚出世，也為人東說西說。』性空叫沙彌把那個死漢拖出去（指仰山慧寂，禪宗大師，當時是沙彌）。沙彌後來把這件事告訴耽源（耽源應真，禪宗大師），問他如何才能把井中的人救出來。耽源說：『咄！癡漢，誰在井中？』仰山後來問溈山（溈山靈佑，禪宗大師）如何才能把井中的人救出來。溈山於是呼喚慧寂，慧寂應諾。溈山說：『出來了。』等到仰山住持仰山寺后……

【English Translation】 English version Detached from me, I now go alone, meeting him (渠, referring to the truth or inherent nature being sought) everywhere. He is now me, yet I am not him. One must understand it this way to be in accord with Suchness (如如, referring to Tathata, the true and unchanging nature of things).

The Flourishing and Decay of Yao Mountain

(Huaiyuan, a disciple of Shitou Xiqian) One day, Yaoshan (Yaoshan Weiyan, a Zen master) was traveling in the mountains with Daowu (Daowu Yuanzhi, a Zen master), Yunyan (Yunyan Tansheng, a Zen master), and a young novice. They saw two trees, one flourishing and one withered. Yaoshan asked, 'Is it the flourishing one (榮) or the withered one (枯)?' Daowu said, 'The withered one.' Yaoshan said, 'If it is so everywhere, then let it wither away.' He then asked Yunyan, who said, 'The flourishing one.' Yaoshan said, 'If it is so everywhere, then let it shine brilliantly.' He then asked the novice, who said, 'Let the withered one wither, and let the flourishing one flourish.' Yaoshan turned to Daowu and Yunyan and said, 'No, no.'

The Realm of Jia Mountain

(Huaiyuan, a disciple of Huating) A monk asked Jiashan (Jiashan Shanhui, a Zen master), 'What is the realm of Jia Mountain?' Jiashan said, 'Monkeys carry their young back behind the green peaks, birds carry flowers and drop them in front of the blue rocks.'

Xiangyan Climbing a Tree

(Zhixian of Xiangyan, a disciple of Weishan Lingyou) One day, Xiangyan (Xiangyan Zhixian, a Zen master) addressed the assembly, saying, 'Suppose a person climbs a tree, holding a branch in their mouth, with their feet not touching any branches and their hands not holding any branches. Suddenly, someone asks about the meaning of the Patriarch's coming from the West (祖師西來意, referring to the fundamental principle of Zen). If you answer, you will lose your life; if you don't answer, you will fail to answer the question.' At that moment, the head monk of Hutou came forward and said, 'I won't ask about the situation on the tree; please say a word from below the tree.' Xiangyan laughed heartily.

Yangshan Emerging from a Well

Zen Master Xingkong of Shishuang Mountain in Tanzhou, because a monk asked, 'What is the meaning of the coming from the West?' Xingkong said, 'Suppose there is a person in a thousand-foot-deep well, and you can get this person out without using even an inch of rope, then you have answered the meaning of the coming from the West.' The monk said, 'Recently, the monk Ming of Hunan has appeared in the world and is also speaking east and west for people.' Xingkong told the novice to drag out that dead man (referring to Yangshan Huiji, a Zen master, who was a novice at the time). Later, the novice told Danyuan (Danyuan Yingzhen, a Zen master) about this and asked how to get the person out of the well. Danyuan said, 'Bah! Fool, who is in the well?' Later, Yangshan asked Weishan (Weishan Lingyou, a Zen master) how to get the person out of the well. Weishan then called out 'Huiji,' and Huiji responded. Weishan said, 'He's out.' When Yangshan later became the abbot of Yangshan Temple...

。嘗舉前話謂眾曰。我于耽源處得體。溈山處得地。

趙州接客

(南泉法嗣　會元)真定師王攜諸子入院。趙州坐而問曰大王會么。王云不會。師云自少持齋身已老。見人無力下禪床。王尤嘉禮重。翌日令客將傳語。師下禪床受之。少間侍者問云。和尚見大王來不下禪床。今日將軍來為什麼卻下禪床。師曰。非汝所知。第一等人來禪床上接。中等人來下禪床接。末等人來三門外接。師寄拂子與大王。若問何處得來。但道老僧平日用不盡者。

價老看病

(云巖晟法嗣)洞山僧問。和尚遺和還有不病者也無。師曰有。僧曰不病者還看和尚否。師曰老僧看他有分。曰和尚爭得看他。師曰老僧看時即不見有病。

南泉油糍

(禪林類聚九)和補曰。南泉愿禪師一日不赴堂。侍者請赴堂。師云我今日在莊上吃油糍飽。者雲和尚不曾出入。師云汝去問莊主。者方出門。忽見莊主歸謝和尚(云云)。

韶陽胡餅

(雪峰法嗣　雲門錄)僧問雲門如何是超佛越祖之談。門云糊餅。

德山托缽

(傳燈十五)雪峰在德山作飯頭。一日飯遲。德山擎缽下法堂。雪峰乃曰。鐘未鳴鼓未響老和尚托缽向什麼處去。德山卻歸方丈。巖頭在堂中聞得。拊掌曰。大小德山未會末後

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句。德山聞。舉令侍者喚頭上問。你不肯老僧耶。頭密啟其意。德山來日上堂。說話異於每常。頭到僧堂前撫掌大笑曰。且喜堂頭老漢會末後句。他後天下人不奈何。雖然如是。只得三年話。后三年果化。

像骨覆盆

(傳燈七)雪峰在洞山作飯頭淘米次。山問。淘沙去米。淘米去沙。師曰沙米一時去。山曰。大眾吃個甚麼。師遂覆卻米盆。山曰。據子因緣。合在德山。

婆子眷屬

(傳燈六)昔有一僧參米胡。路逢一婆住庵。僧問婆有眷屬否。曰有。僧曰在甚麼處。曰山河大地若草若木皆是我眷屬。僧曰婆莫作師姑來否。曰汝見我是甚麼。僧曰俗人。婆曰汝不可是僧。僧曰婆莫混濫佛法好。婆曰我不混濫佛法。僧曰汝恁么豈不是混濫佛法。婆曰。你是男子。我是女人。豈曾混濫。

王老兒孫

(馬祖法嗣　傳燈八)黃檗在南泉為首座。一日捧缽于南泉位上坐。泉入堂見。乃問長老甚年中行道。檗曰威音王佛已前。泉曰猶是王老師兒孫。檗遂過第二位。

云居送褲

(良價法嗣　會元三)洪州云居道膺禪師。曾令侍者送褲與一住庵道者。道者曰自有娘生褲。竟不受。師再令侍者問。娘未生時著個甚麼。道者無語。后遷化有舍利。持似於師。師曰直饒得八斛四斗。不

【現代漢語翻譯】現代漢語譯本：

句。德山聽聞此事，叫侍者去問頭首：『你不認可老僧嗎？』頭首私下向侍者說明了他的用意。德山第二天上堂說法，與往常不同。頭首跑到僧堂前，拍手大笑說：『可喜堂頭老漢會末後句（指最終的、最高的佛法境界），以後天下人奈何他不得了。』雖然如此，但也只有三年可說。後來三年果然圓寂。象骨覆盆（《景德傳燈錄》卷七）雪峰義存禪師在洞山（具體哪個洞山待考）做飯頭時，一次淘米。洞山良價禪師問：『淘沙是爲了留下米，還是淘米爲了去除沙？』雪峰禪師說：『沙和米同時去除。』洞山禪師說：『那大眾吃什麼？』雪峰禪師於是把米盆打翻。洞山禪師說：『依你的因緣，適合去德山。』婆子眷屬（《景德傳燈錄》卷六）過去有個僧人蔘訪米胡禪師，路上遇到一位婆婆住在庵里。僧人問婆婆是否有眷屬。婆婆說：『有。』僧人問：『在哪裡？』婆婆說：『山河大地，若草若木，都是我的眷屬。』僧人問：『婆婆莫非是尼姑？』婆婆說：『你見我是什麼？』僧人說：『俗人。』婆婆說：『你莫非是僧人？』僧人說：『婆婆不要混淆佛法。』婆婆說：『我不混淆佛法。』僧人說：『你這樣豈不是混淆佛法？』婆婆說：『你是男子，我是女人，怎麼會混淆？』王老兒孫（馬祖道一法嗣，《景德傳燈錄》卷八）黃檗希運禪師在南泉普愿禪師處做首座。一天，他拿著缽在南泉禪師的位置上坐下。南泉禪師進入禪堂看見，就問：『長老哪一年開始修道的？』黃檗禪師說：『威音王佛（佛教中的古佛名）之前。』南泉禪師說：『你還是王老師的兒孫。』黃檗禪師於是走到第二位。云居送褲（良價法嗣，《五燈會元》卷三）洪州（今江西南昌一帶）云居道膺禪師，曾讓侍者送褲子給一位住在庵里的道者。道者說：『我自有娘生褲，』堅決不接受。云居禪師再次讓侍者問：『娘未生你時，你穿什麼？』道者無語。後來道者圓寂火化後有舍利，侍者拿著舍利給云居禪師看。云居禪師說：『即使得到八斛四斗舍利，也不能……』

【English Translation】 English version:

He spoke. When Deshan heard of it, he ordered the attendant to summon the head monk and asked, 'Do you not approve of this old monk?' The head monk secretly explained his intention. The next day, Deshan ascended the hall and spoke differently than usual. The head monk went to the front of the monks' hall, clapped his hands and laughed, saying, 'Rejoice! The old man in the hall understands the final phrase (referring to the ultimate, highest state of Dharma). Hereafter, no one in the world can do anything to him.' Although this is so, he only has three years to speak. Later, he indeed passed away after three years. Elephant Bones Covering a Basin (Transmission of the Lamp, Book 7) Xuefeng (Xuefeng Yicun) was the cook at Dongshan (specific Dongshan needs verification), once while washing rice. Dongshan (Dongshan Liangjie) asked, 'Are you washing away the sand to keep the rice, or washing away the rice to keep the sand?' Xuefeng said, 'The sand and rice are removed at the same time.' Dongshan said, 'Then what will the assembly eat?' Xuefeng then overturned the rice basin. Dongshan said, 'According to your karma, you are suited for Deshan.' An Old Woman's Family (Transmission of the Lamp, Book 6) Once there was a monk visiting Mihu (Mihu Zen Master). On the road, he met an old woman living in a hermitage. The monk asked the old woman if she had any family. She said, 'Yes.' The monk asked, 'Where are they?' The old woman said, 'The mountains, rivers, and earth, every blade of grass and every tree, are all my family.' The monk asked, 'Are you perhaps a nun?' The old woman said, 'What do you see me as?' The monk said, 'A layperson.' The old woman said, 'Are you perhaps a monk?' The monk said, 'Old woman, please do not confuse the Buddha-dharma.' The old woman said, 'I am not confusing the Buddha-dharma.' The monk said, 'Isn't what you are doing confusing the Buddha-dharma?' The old woman said, 'You are a man, and I am a woman. How could there be confusion?' Old Wang's Descendants (Lineage of Mazu Daoyi, Transmission of the Lamp, Book 8) Huangbo (Huangbo Xiyun) was the head seat at Nanquan (Nanquan Puyuan)'s place. One day, he held his bowl and sat in Nanquan's seat. Nanquan entered the hall and saw him, and asked, 'Elder, in what year did you begin practicing the Way?' Huangbo said, 'Before the Buddha Weiyin Wang (an ancient Buddha in Buddhism).' Nanquan said, 'You are still Old Wang's descendants.' Huangbo then moved to the second seat. Yunju Sends Pants (Lineage of Liangjie, Wudeng Huiyuan, Book 3) Zen Master Yunju Daoying of Hongzhou (area around modern Nanchang, Jiangxi) once ordered an attendant to send pants to a Daoist living in a hermitage. The Daoist said, 'I already have pants born with me,' and resolutely refused to accept them. Yunju ordered the attendant to ask again, 'What did you wear before your mother gave birth to you?' The Daoist was speechless. Later, after the Daoist passed away and was cremated, there were sharira (relics). The attendant took the sharira to show Yunju. Yunju said, 'Even if you obtained eight hu and four dou of sharira, it would not...'

如當時下得一轉語好。

道吾得裈

(藥山法嗣　傳燈十四)有施主施裈藥。山提起示眾曰。法身具四大否。有人道得。與他一腰裈。潭州道吾山宗智禪師云。性地非空。空非性地。此是地大。三大亦然。藥山不違前言乃與吾裈。

九峰頭尾

九峰禪師僧問如何是頭。師曰開眼不覺曉。僧曰如何是尾。師曰不坐萬年床。僧曰有頭無尾時如何。師云才是不貴。僧曰有尾無頭時如何。師曰雖飽無力。僧曰直得頭尾相構時如何。師曰兒孫得力室內不知。

洞山功勛

(云巖法嗣　人天眼目)洞山功勛五位(向．奉．功．共功．功功)。僧問如何是向。洞山云吃飯時作么生。僧問如何是奉。山云背時作么生。僧問如何是功。山云放下鋤頭時作么生。僧問如何是共功。山云不得色。僧問如何是功功。山云不共。

楊岐七事

元靜十門

(五祖演法嗣　普燈十一)南堂元靜禪師示眾曰。夫參學至要。不出最初句與末後句。透得過者平生參學事畢。其或未然與你作十門。各用印證自心。看得穩當也未。一須信有教外別傳。二須知有教外別傳。三須會有情說法與無情說法無二。四須見性如觀掌上了了分明一一田地隱密。五須具擇法眼。六須行鳥道玄路。七須文武兼濟。八須摧

【現代漢語翻譯】現代漢語譯本：如果當時能說出一句恰當的話就好了。

道吾得到褲子

(藥山慧寂禪師的法嗣，傳燈錄第十四代)有施主供養褲子給藥山慧寂禪師。藥山慧寂禪師拿起褲子向大眾開示說：『法身具備地、水、火、風四大要素嗎？』如果有人能說得出來，就給他這條褲子。潭州道吾山宗智禪師說：『自性本體並非空無，空無也並非自性本體。』這就是地大。水大、火大、風大也是如此。藥山慧寂禪師沒有違背之前說的話，於是把褲子給了道吾宗智禪師。

九峰的頭尾

九峰禪師，有僧人問：『什麼是頭？』禪師說：『睜開眼睛卻不覺得天亮。』僧人問：『什麼是尾？』禪師說：『不坐萬年床。』僧人問：『有頭無尾時如何？』禪師說：『才華是不值錢的。』僧人問：『有尾無頭時如何？』禪師說：『雖然吃飽了卻沒有力氣。』僧人問：『如果頭尾相連時如何？』禪師說：『兒孫得力，家裡人卻不知道。』

洞山的功勛

(云巖曇晟禪師的法嗣，人天眼目)洞山良價禪師闡述功勛五位（向、奉、功、共功、功功）。有僧人問：『什麼是向？』洞山良價禪師說：『吃飯時怎麼做？』僧人問：『什麼是奉？』洞山良價禪師說：『背離時怎麼做？』僧人問：『什麼是功？』洞山良價禪師說：『放下鋤頭時怎麼做？』僧人問：『什麼是共功？』洞山良價禪師說：『不得執著於色相。』僧人問：『什麼是功功？』洞山良價禪師說：『不共同。』

楊岐的七件事

元靜的十門

(五祖法演禪師的法嗣，普燈錄第十一代)南堂元靜禪師向大眾開示說：『參禪學習最重要的，莫過於最初一句和最後一句。』如果能透徹理解，那麼一生的參禪學習就結束了。如果不能，我為你們設立十個門徑，各自用來印證自己的心，看看是否穩妥。一、必須相信有教外別傳。二、必須知道有教外別傳。三、必須明白有情說法和無情說法沒有區別。四、必須見性如同觀看手掌一樣清晰明白，一一田地隱秘。五、必須具備選擇佛法的眼力。六、必須行走鳥道玄路。七、必須文武兼備。八、必須摧毀……

【English Translation】 English version: If only one could have uttered a fitting word at that moment.

Daowu Gets Trousers

(Successor of Yaoshan, Transmission of the Lamp, Fourteenth Generation) A donor offered trousers to Yaoshan (Huiji). Yaoshan raised them and showed them to the assembly, saying, 'Does the Dharmakaya possess the four great elements?' If someone can say it, I will give him these trousers. Zen Master Zongzhi of Daowu Mountain in Tanzhou said, 'The nature of the self is not empty; emptiness is not the nature of the self.' This is the earth element. The water, fire, and wind elements are also like this. Yaoshan did not go back on his word and gave the trousers to Daowu.

Jiufeng's Head and Tail

A monk asked Zen Master Jiufeng, 'What is the head?' The Master said, 'Opening your eyes but not realizing it's dawn.' The monk asked, 'What is the tail?' The Master said, 'Not sitting on a ten-thousand-year bed.' The monk asked, 'What if there is a head without a tail?' The Master said, 'Talent is not valued.' The monk asked, 'What if there is a tail without a head?' The Master said, 'Although full, there is no strength.' The monk asked, 'What if the head and tail connect?' The Master said, 'The descendants are capable, but the family does not know.'

Dongshan's Meritorious Deeds

(Successor of Yunyan, Eyes of Humans and Gods) Zen Master Dongshan (Liangjie) expounded the five ranks of meritorious deeds (Approach, Attendance, Merit, Shared Merit, Meritorious Merit). A monk asked, 'What is Approach?' Dongshan said, 'What do you do when eating?' The monk asked, 'What is Attendance?' Dongshan said, 'What do you do when turning your back?' The monk asked, 'What is Merit?' Dongshan said, 'What do you do when putting down the hoe?' The monk asked, 'What is Shared Merit?' Dongshan said, 'Do not be attached to form.' The monk asked, 'What is Meritorious Merit?' Dongshan said, 'Not shared.'

Yangqi's Seven Matters

Yuanjing's Ten Gates

(Successor of Wuzu Fayan, Universal Lamp, Eleventh Generation) Zen Master Yuanjing of Nantang addressed the assembly, saying, 'The most important thing in studying Zen is nothing more than the first sentence and the last sentence.' If you can penetrate them, then your lifelong study of Zen is complete. If not, I will set up ten gates for you, each to be used to verify your own mind, to see if it is stable. First, you must believe that there is a separate transmission outside the teachings. Second, you must know that there is a separate transmission outside the teachings. Third, you must understand that there is no difference between sentient beings preaching and insentient beings preaching. Fourth, you must see your nature as clearly as looking at the palm of your hand, each field hidden. Fifth, you must have the eye to choose the Dharma. Sixth, you must walk the bird's path and the mysterious path. Seventh, you must be proficient in both literary and martial arts. Eighth, you must destroy...'

邪顯正。九須大機大用。十須向異類中行。此十門諸人還一一穩當也未。若只是閉門作活計。獨自要了身。卻不在此限。若欲荷負正宗。紹隆聖種。須盡明此網要十門。方坐得曲錄床。受得天下人禮拜。敢與佛祖為師。若不到恁么田地。只一向虛顯。他時異日閻羅老子未敢放你在。有么出來。大家證據。若無不用久立。

老安作用

(傳燈九)嵩岳惠安國師。因坦然懷讓二人來參。問曰如何是祖師西來意。安曰何不問自己意。曰如何是自己意。安曰當觀密作用。曰如何是密作用。安以目開合示之。然于言下大悟。更不他適。讓機緣不偶。辭往曹溪。滅時稱老安國師。

馬祖勞倦

(會元三)僧問馬大師。離四句絕百非。請師直指某甲西來意。大師云我今日勞倦不能為汝說。問取智藏去。問智藏。云何不問和尚。僧云。和尚敢來問。藏云我今日頭痛不為你說。問海兄去。僧問海兄。海云。我到者里卻不會。僧舉示馬大師。大師云。藏頭白。海頭黑。

鏡清雨聲

(雪峰法嗣　會元七)鏡清問僧。門外是什麼聲。僧曰雨滴聲。師云眾生顛倒迷己逐物。僧雲和尚作么生。師云洎不迷己。意旨如何。師云出身猶可易。脫體道應難。

龐公雪片

(馬祖弟子會元七)龐居士因

辭藥山。山命十人禪客相送至門首。士乃指空中雪云。好雪片片不落別處。時有全禪客云。落在什麼處。居士送與一掌。全云居士也不得草草。士曰。恁么稱禪客。閻羅老子未放你在。全云居士作么生。士又與一掌云。眼見如盲。口說如啞。

雪竇靈臺

(智門祚法嗣　僧寶傳中)和補曰。師為道日損偈云。三分光陰二早過。靈臺一點不揩磨。貪生逐日區區去。喚不回頭爭奈何。

鼓山聖箭

(雪峰法嗣　會元七)鼓山赴大王請。雪峰門送。回至法堂乃曰。一隻聖箭直射九重城裡去也。太原孚曰是伊未在。峰曰渠是徹底人。孚曰若不信待某甲去勘過。遂趁至中路便問。師兄向甚麼處去。山曰九重城裡去。孚曰忽遇三軍圍繞時如何。山曰他家自有通霄路。孚曰恁么則離宮失殿去也。山曰何處不稱尊。孚拂袖便回。峰問如何。孚曰好只聖箭中路折卻了也。遂舉前話。峰乃曰好渠語在。孚曰這老凍膿猶有鄉情在。

鐵面退席

(興化法嗣　僧寶傳下)蔣山元禪師歿。舒王以禮致秀鐵面嗣其席。秀至山。王先候謁。而秀方理叢林事不時見。王以為慢己。遂不合棄去。

克賓出院

(會元十一)興化謂克賓維那曰。汝不久為唱導之師。賓曰我不入這保社。化曰。你會了不入。

【現代漢語翻譯】現代漢語譯本：辭藥山。有十位禪客受藥山居士之命相送至門口。居士指著空中的雪云說：『好雪，片片不落在別處。』當時有位全禪客問道：『落在什麼地方？』居士送了他一掌。全禪客說：『居士也不可如此草率。』居士說：『像你這樣稱作禪客，閻羅老子還不會放過你。』全禪客問：『居士您怎麼做？』居士又給他一掌說：『眼見如盲，口說如啞。』

雪竇靈臺（智門祚的法嗣，《僧寶傳》中）和補說：靈臺禪師爲了悟道，寫了一首偈語說：『三分光陰二分已過，靈臺一點也不擦拭打磨。貪生逐日，忙忙碌碌地過去，叫也叫不回頭，又能怎麼樣呢？』

鼓山聖箭（雪峰的法嗣，《會元》第七）鼓山禪師應大王的邀請。雪峰禪師送行。鼓山禪師回來到法堂后說：『一支聖箭直射九重城裡去了。』太原孚禪師說：『是他還沒有到。』雪峰禪師說：『他是徹底的人。』太原孚禪師說：『如果不相信，等我前去勘驗一番。』於是追到半路便問：『師兄您向什麼地方去？』鼓山禪師說：『九重城裡去。』太原孚禪師說：『忽然遇到三軍包圍時怎麼辦？』鼓山禪師說：『他家自有通霄路。』太原孚禪師說：『這樣則要離開宮殿了。』鼓山禪師說：『哪裡不稱尊？』太原孚禪師拂袖便回。雪峰禪師問：『怎麼樣？』太原孚禪師說：『好一支聖箭，中路折斷了。』於是舉出之前的話。雪峰禪師說：『說得好，他的話就在這裡。』太原孚禪師說：『這老凍膿還有鄉情在。』

鐵面退席（興化的法嗣，《僧寶傳》下）蔣山元禪師去世。舒王以禮聘請秀鐵面禪師繼承他的席位。秀鐵面禪師到了蔣山，舒王先去拜謁，而秀鐵面禪師正在處理叢林事務，沒有及時接見。舒王認為他怠慢自己，於是很不高興地離開了。

克賓出院（《會元》第十一）興化禪師對克賓維那說：『你不久將成為唱導之師。』克賓維那說：『我不加入這保社。』興化禪師說：『你明白了不加入。』

【English Translation】 English version: Layman Ci of Yao Mountain. Yao Mountain ordered ten Chan practitioners to see him off to the gate. The layman pointed to the snow clouds in the sky, saying, 'Good snow, not a single flake falls elsewhere.' At that time, a Chan practitioner named Quan asked, 'Where does it fall?' The layman gave him a slap. Quan said, 'Layman, you shouldn't be so careless.' The layman said, 'Calling you a Chan practitioner like that, Yama (the King of Hell) wouldn't let you go.' Quan asked, 'Layman, what would you do?' The layman gave him another slap, saying, 'Seeing as blind, speaking as mute.'

Lingtai of Xuedou Mountain (Successor of Zhimenzuo, from 'Biographies of Monks') Hebu said: The master wrote a verse for the sake of enlightenment, saying, 'Two-thirds of life's time has passed early, the spiritual platform is not wiped or polished. Greedily living day by day, busily going on, calling and not turning back, what can be done?'

Sacred Arrow of Gushan Mountain (Successor of Xuefeng, from 'Huiyuan' 7) Gushan went to accept an invitation from the Great King. Xuefeng saw him off. Upon returning to the Dharma hall, Gushan said, 'A single sacred arrow has shot straight into the nine-layered city.' Taiyuan Fu said, 'He hasn't arrived yet.' Xuefeng said, 'He is a thorough person.' Taiyuan Fu said, 'If you don't believe me, I'll go and examine him.' So he chased him halfway and asked, 'Senior brother, where are you going?' Gushan said, 'Going to the nine-layered city.' Taiyuan Fu said, 'What if you suddenly encounter the encirclement of three armies?' Gushan said, 'His family has its own path to the sky.' Taiyuan Fu said, 'In that case, you'll be leaving the palace and losing the hall.' Gushan said, 'Where is there no honor?' Taiyuan Fu flicked his sleeve and returned. Xuefeng asked, 'How was it?' Taiyuan Fu said, 'A good sacred arrow, broken in the middle of the road.' Then he brought up the previous conversation. Xuefeng said, 'Well said, his words are right here.' Taiyuan Fu said, 'This old frozen pus still has hometown feelings.'

Retreat of Tiemian (Iron Face) (Successor of Xinghua, from 'Biographies of Monks' Part 2) Chan Master Jiangshan Yuan passed away. King Shu respectfully invited Xiu Tiemian to succeed his position. When Xiu arrived at Jiangshan, the King first went to pay his respects, but Xiu was busy with the affairs of the monastery and did not see him immediately. The King thought he was being slighted and left in displeasure.

Kebin Leaves the Monastery (From 'Huiyuan' 11) Xinghua said to the director Kebin, 'You will soon become a teacher of chanting.' Kebin said, 'I will not join this Bao community.' Xinghua said, 'You understand and do not join.'

不會了不入。賓曰總不與么。化便打曰。克賓維那法戰不勝。罰錢鉆飯。次日興化入堂白槌曰。克賓維那法戰不勝。罰錢五貫設鉆飯一堂。仍須出院。賓后出世住大行山。嗣興化。

池陽百問

(事苑第五普燈三)隨州大洪第一世報恩禪師。嘗設百問以問學者。其略曰。假使百千劫。所作業不忘。為甚麼一稱南無佛。罪滅河沙劫。又作此相。○曰。森羅萬象總在其中。具眼禪人請試甄別。

佛陀三勸

(傳燈十四)鳳翔府法門寺佛陀和尚。常持一串數珠。念三種名號。曰一釋迦。二元和。三佛陀。自余是什麼碗跶丘一個。過終而後始。事蹟異常。時人不可測。

天然刬草

(傳燈十四)如前丹霞掩耳之處。

提婆投針

(會元一)提婆菩薩自執師子國來求論難。造龍猛門。龍猛素知其名。遂滿缽盛水令弟子持出示之。提婆見水默而投針。弟子將還。龍猛深嘉嘆曰。水之澄以方我德。彼來投針以窮其底。若斯人者可以論玄議道。

藥山長嘯

(石頭遷法嗣　傳燈十四)藥山一夜登山經行。忽云開見月。大嘯一聲。應澧陽東九十里居民盡謂東家。明辰迭相推問。直至藥山徒眾曰。昨夜和尚山頂大嘯。李翱贈詩曰。選得幽居恔野情。終年無送亦無迎。有時直

【現代漢語翻譯】現代漢語譯本：『不會了不入』，賓頭盧尊者（Arhat Pindola）說總不是這樣。化禪師便打他，說：『克賓維那（Kepin, the superintendent）法戰不勝，罰錢買飯。』第二天，興化禪師入堂，敲槌說：『克賓維那法戰不勝，罰錢五貫，設鉆飯一堂，仍然需要出院。』賓頭盧尊者後來出世，住在大行山，是興化禪師的嗣法弟子。

池陽百問隨州大洪山第一世報恩禪師，曾經設立百問來問學者，其中要略是：『假使百千劫，所作業不忘，為什麼一稱南無佛（Namo Buddha），罪滅河沙劫？』又作此相。禪師說：『森羅萬象總在其中，有眼力的禪人請試著甄別。』

佛陀三勸鳳翔府法門寺佛陀和尚，常常拿著一串念珠，念三種名號，說：『一釋迦（Sakyamuni），二元和（Yuanhe，唐憲宗年號，806-820年），三佛陀（Buddha）。』其餘的都是些什麼碗跶丘。過終而後始，事蹟異常，時人不可測。

天然刬草如同之前的丹霞禪師掩耳之處。

提婆投針提婆菩薩（Deva Bodhisattva）從師子國（Sri Lanka）來求論難，來到龍猛菩薩（Nagarjuna）的門前。龍猛菩薩一向知道他的名聲，於是用缽盛滿水，讓弟子拿出來給他看。提婆菩薩看到水，默默地投下一根針。弟子拿回去，龍猛菩薩深深地嘉許讚歎說：『水的澄澈，可以比方我的德行；他來投針，是爲了窮究其底。像這樣的人，可以和他討論玄理，議論佛道。』

藥山長嘯藥山禪師（Yaoshan）一夜登山經行，忽然云開見月，大嘯一聲，應和澧陽（Liyang）東九十里居民，都以為是東家。第二天互相推問，直到藥山禪師的徒眾說：『昨夜和尚在山頂大嘯。』李翱贈詩說：『選得幽居恔野情，終年無送亦無迎，有時直

【English Translation】 English version: 『Won't do it, won't enter.』 Arhat Pindola said it's never like this. Chan Master Hua then hit him, saying: 『Kepin, the superintendent, lost the Dharma battle, fined money to buy food.』 The next day, Chan Master Xinghua entered the hall, struck the gavel and said: 『Kepin, the superintendent, lost the Dharma battle, fined five strings of cash, provided a meal, and still needs to leave the monastery.』 Later, Pindola came into the world, residing at Mount Daxing, and was a Dharma heir of Chan Master Xinghua.

The Hundred Questions of Chiyang Chan Master Baoen, the first abbot of Mount Dahong in Suizhou, once posed a hundred questions to test students. The gist of it was: 『Even if through hundreds of thousands of kalpas, the karma created is not forgotten, why does one utterance of Namo Buddha (Homage to Buddha) extinguish sins as numerous as the sands of the Ganges?』 He also made this appearance. The Chan master said: 『All phenomena are contained within it. Chan practitioners with eyes, please try to discern.』

Buddha's Three Exhortations Venerable F陀 (Buddha) of Famen Temple in Fengxiang Prefecture, often held a string of prayer beads, chanting three names: 『One, Sakyamuni (釋迦); two, Yuanhe (元和, the reign title of Emperor Xianzong of Tang Dynasty, 806-820 AD); three, Buddha (佛陀).』 The rest are just what kind of bowl-smashing monks. Passing through the end and then beginning, his deeds were extraordinary, unfathomable to people of the time.

Natural Weeding As in the previous place where Chan Master Danxia covered his ears.

Deva Throws a Needle Bodhisattva Deva (提婆菩薩) came from the country of Simhala (師子國, Sri Lanka) seeking debate, arriving at the gate of Nagarjuna (龍猛菩薩). Nagarjuna had always known his reputation, so he filled a bowl with water and had a disciple bring it out to show him. Deva, seeing the water, silently threw in a needle. The disciple took it back, and Nagarjuna deeply praised and admired him, saying: 『The clarity of the water is like my virtue; he came to throw a needle to exhaust its depths. Such a person can discuss the profound and debate the Way.』

Yaoshan's Long Whistle One night, Chan Master Yaoshan (藥山) climbed a mountain for a walk. Suddenly, the clouds parted and the moon appeared. He let out a loud whistle, which resonated with the residents ninety miles east of Liyang (澧陽), who all thought it was their neighbor. The next day, they asked each other until the disciples of Chan Master Yaoshan said: 『Last night, the abbot whistled loudly on the mountaintop.』 Li Ao presented a poem, saying: 『Choosing a secluded residence suits my wild nature, all year round there is no sending off or welcoming. Sometimes directly』

上孤峰頂。月下披雲嘯一聲。

般若狂吟

師備果子

(會元七)玄沙與韋監軍吃果子。韋問如何是日用而不知。師拈起果子曰吃。韋吃果子了。再問之。師曰只者是日用而不知。

智勤林檎

(溈山法嗣　傳燈十一)僧問靈云如何是西來意。云曰井底種林檎。

佛果漱口

婆子點心

(傳燈十七)德山者。簡州周氏子。丱歲出家。依年受具。精究律藏。于性相諸經貫通旨趣。常講金剛經。時謂之周金剛。嘗謂同學曰。一毛吞海海性無虧。纖芥投缽缽利不動。學與無學唯我知焉。后聞南方禪席頗盛。師氣不平乃曰。出家兒千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子敢言直指人心見性成佛。我當摟其窟穴滅其種類。以報佛恩。遂擔青龍疏鈔出蜀。至澧陽。路上見一婆子賣油餅。因息肩買餅點心。婆指擔曰這個是甚麼文字。師曰青龍疏鈔。婆曰講何經。師曰金剛經。婆云。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。未審上坐點那個心。師無語。遂往龍潭。

蠱毒之鄉

(傳燈十七)僧問曹山。學人十二時中如何保任。山曰如經蠱毒之鄉。水不得沾著一滴。

荊棘之林

【現代漢語翻譯】登上孤高的山峰頂端，在月光下撥開雲霧，發出一聲長嘯。

般若狂吟

師備果子

（會元七）玄沙（指玄沙師備禪師）與韋監軍一起吃果子。韋監軍問：『什麼是每天都在用卻不知道的？』玄沙禪師拿起一個果子說：『吃。』韋監軍吃了果子，再次問這個問題。玄沙禪師說：『就是這個每天都在用卻不知道。』

智勤林檎（蘋果的古稱）

（溈山（指溈山靈佑禪師）法嗣，傳燈錄十一）有僧人問靈云（指靈云志勤禪師）：『什麼是西來意（禪宗用語，指達摩祖師從西天來到東土傳法的真意）？』靈云禪師說：『井底種林檎。』

佛果漱口

婆子點心

（傳燈錄十七）德山（指德山宣鑒禪師），是簡州周氏之子。從小出家，按年齡受具足戒，精通研究律藏，對於性相諸經貫通其旨趣。經常講解《金剛經》，當時被稱為『周金剛』。他曾經對同學說：『一毛吞海，海性無虧；纖芥投缽，缽利不動。學與無學，唯我知焉。』後來聽說南方禪宗非常興盛，德山禪師氣憤不平，於是說：『出家之人千劫學習佛的威儀，萬劫學習佛的細行，都不能成佛。南方的魔子竟然敢說直指人心，見性成佛。我應當搗毀他們的巢穴，滅絕他們的種類，來報答佛恩。』於是挑著《青龍疏鈔》離開四川，到達澧陽。路上看見一位老婦人賣油餅，於是停下休息，買餅充飢。老婦人指著他挑著的擔子問：『這上面是什麼文字？』德山禪師說：『《青龍疏鈔》。』老婦人問：『講解什麼經？』德山禪師說：『《金剛經》。』老婦人說：『我有一個問題，你如果答得上來，我就施捨給你點心，如果答不上來，就請到別處去。《金剛經》上說：過去心不可得，現在心不可得，未來心不可得。不知道上座（對和尚的尊稱）要點哪個心？』德山禪師無話可說，於是前往龍潭。

蠱毒之鄉

（傳燈錄十七）有僧人問曹山（指曹山本寂禪師）：『學人在十二時辰中如何保持？』曹山禪師說：『如同經過蠱毒之鄉，水不能沾染一滴。』

荊棘之林

【English Translation】 Ascend the solitary peak; beneath the moon, part the clouds and let out a roar.

Prajna's (wisdom) wild chant

Shibei's (Zen Master Xuansha Shibei) fruit

(Huichang 7th year (847 AD)) Xuansha (Zen Master Xuansha Shibei) was eating fruit with Military Supervisor Wei. Wei asked, 'What is it that we use daily without knowing?' Xuansha picked up a fruit and said, 'Eat.' Wei ate the fruit and asked again. Xuansha said, 'This is precisely what you use daily without knowing.'

Zhiqin's (Zen Master Lingyun Zhiqin) crabapple

(Successor of Weishan (Zen Master Weishan Lingyou), Transmission of the Lamp 11) A monk asked Lingyun (Zen Master Lingyun Zhiqin), 'What is the meaning of Bodhidharma's (達摩) coming from the West (the essence of Zen Buddhism)?' Lingyun said, 'Planting crabapples at the bottom of a well.'

Fogu's (Zen Master Foguo Yuanwu) mouthwash

Old woman's snack

(Transmission of the Lamp 17) Deshan (Zen Master Deshan Xuanjian) was a man from the Zhou family of Jianzhou. He left home at a young age and received full ordination according to his age. He was well-versed in the Vinaya Pitaka (律藏) and thoroughly understood the meaning of the sutras on nature and characteristics. He often lectured on the Diamond Sutra (金剛經), and was known as 'Zhou the Diamond.' He once said to his fellow students, 'A single hair swallowing the sea does not diminish the sea's nature; a tiny mustard seed thrown into a bowl does not move the bowl. Only I know the difference between those who have learned and those who have not.' Later, hearing that the Zen school in the South was flourishing, Deshan was indignant and said, 'Those who leave home spend thousands of kalpas (劫) learning the Buddha's demeanor and tens of thousands of kalpas learning the Buddha's subtle practices, yet they cannot become Buddhas. These demonic children in the South dare to say that they directly point to the human mind and see their nature to become Buddhas. I shall destroy their dens and exterminate their kind to repay the Buddha's kindness.' Thereupon, he carried the 'Qinglong Commentary' (青龍疏鈔) and left Sichuan, arriving at Liyang. On the road, he saw an old woman selling sesame cakes. He stopped to rest and bought a cake to eat. The old woman pointed to the load he was carrying and asked, 'What writings are these?' Deshan said, 'The Qinglong Commentary.' The old woman asked, 'What sutra does it explain?' Deshan said, 'The Diamond Sutra.' The old woman said, 'I have a question. If you can answer it, I will give you a snack. If you cannot answer it, please 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 refreshing yourself with?' Deshan was speechless and went to Longtan.

Land of poisonous insects

(Transmission of the Lamp 17) A monk asked Caoshan (Zen Master Caoshan Benji), 'How should a student maintain himself throughout the twelve periods of the day?' Caoshan said, 'Like passing through a land of poisonous insects, not a single drop of water should touch you.'

Forest of thorns

(會元十五)僧問藥山。學人擬歸鄉時如何。山曰汝父母遍身紅爛。臥在荊棘中。汝歸何所。僧曰恁么即不歸去也。山曰汝卻須歸去。汝若歸鄉。我示汝個休糧方。僧曰便請。山曰。二時上堂。不得咬破一粒米。

本寂滲漏

(洞山法嗣　人天眼目)曹山三種滲漏。其詞曰。一見滲漏。謂機不離位。墮在毒海。二情滲漏。謂智常向背。見處偏枯。三語滲漏。謂體妙失宗。機暗終始。學者濁智流轉。不出此三種。

克符料揀

(臨濟法嗣　會元十一)臨濟初至河北住院。見普化克符二上座乃謂曰。我欲於此建立黃檗宗旨。汝且成褫我。二人珍重下去。三日後普化卻上來問。和尚三日前說甚麼。濟便打。三日後克符上來問。和尚前日打普化作什麼。濟亦打。至晚小參曰。有時奪人不奪境。有時奪境不奪。人有時人境兩俱奪。有時人境俱不奪。有僧問如何是奪人不奪境。臨濟之曰。煦日發生鋪地錦。嬰兒垂髮白如絲。如何是奪境不奪人。濟云。王令已行天下遍。將軍塞外絕煙塵。如何是人境兩俱奪。濟曰。並汾絕信。獨處一方。如何是人境俱不奪。濟云。王登寶殿。野老謳歌。克符頌。奪人不奪境。緣自帶誵訛。擬欲求玄旨。思量反責么。驪珠光燦爛。蟾桂影婆娑。覿面無差互。還應滯網羅。奪

【現代漢語翻譯】現代漢語譯本（會元十五）有僧人問藥山禪師：『學人想要回鄉時，該如何是好？』藥山禪師說：『你的父母遍身紅爛，臥在荊棘之中，你回哪裡去呢？』僧人說：『既然這樣，那就不回去了。』藥山禪師說：『你卻必須回去。你如果回鄉，我告訴你一個休糧方。』僧人說：『請說。』藥山禪師說：『二時上堂，不得咬破一粒米。』

本寂的滲漏

（洞山法嗣，人天眼目）曹山禪師說了三種滲漏。他的說法是：一見滲漏，是指機用不離本位，墮落在毒海之中。二情滲漏，是指智慧常常向背，見解偏頗枯槁。三語滲漏，是指體悟玄妙而失去宗旨，機用昏暗而終始不明。學人以濁智流轉，都逃不出這三種滲漏。

克符的料揀

（臨濟法嗣，會元十一）臨濟禪師剛到河北的寺院擔任住持時，見到普化和克符兩位上座，就對他們說：『我想要在這裡建立黃檗（Huangbo）宗旨，你們且來成全或貶低我。』兩人聽后，恭敬地退了下去。三天後，普化卻又上來問：『和尚三天前說了什麼？』臨濟便打了他。三天後，克符上來問：『和尚前天打普化做什麼？』臨濟也打了他。到了晚上小參時，臨濟說：『有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪。』有僧人問：『如何是奪人不奪境？』臨濟回答說：『煦日發生鋪地錦，嬰兒垂髮白如絲。』如何是奪境不奪人？臨濟說：『王令已行天下遍，將軍塞外絕煙塵。』如何是人境兩俱奪？臨濟說：『並汾（Bingfen）絕信，獨處一方。』如何是人境俱不奪？臨濟說：『王登寶殿，野老謳歌。』克符作頌說：『奪人不奪境，緣自帶誵訛。擬欲求玄旨，思量反責么。驪珠光燦爛，蟾桂影婆娑。覿面無差互，還應滯網羅。』奪

【English Translation】 English version (Huiyuan 15th year) A monk asked Yaoshan: 'What should a student do when he intends to return home?' Yaoshan said: 'Your parents are covered in red sores and lying in thorns. Where are you going back to?' The monk said: 'In that case, I won't go back.' Yaoshan said: 'But you must go back. If you return home, I will show you a grain-ceasing prescription.' The monk said: 'Please tell me.' Yaoshan said: 'When ascending the hall at two times, you must not break a single grain of rice.'

Benji's Leakage

(Lineage of Dongshan, Eyes of Humans and Gods) Caoshan Zen master spoke of three kinds of leakage. His words were: First, seeing leakage, which means that the function does not leave its position and falls into the sea of poison. Second, emotional leakage, which means that wisdom often turns its back, and the view is biased and withered. Third, verbal leakage, which means that the understanding of the profound loses its purpose, and the function is dim from beginning to end. Students who circulate with turbid wisdom cannot escape these three kinds of leakage.

Kefu's Selection

(Lineage of Linji, Huiyuan 11th year) When Linji Zen master first arrived at the monastery in Hebei to serve as abbot, he saw the two senior monks Puhua and Kefu and said to them: 'I want to establish the Huangbo (Huangbo) sect here, and you should either complete or degrade me.' After hearing this, the two respectfully retreated. Three days later, Puhua came up again and asked: 'What did the abbot say three days ago?' Linji then hit him. Three days later, Kefu came up and asked: 'What did the abbot hit Puhua for the other day?' Linji also hit him. In the evening, during the small assembly, Linji said: 'Sometimes one takes away the person but not the environment, sometimes one takes away the environment but not the person, sometimes one takes away both person and environment, and sometimes one takes away neither person nor environment.' A monk asked: 'What is taking away the person but not the environment?' Linji replied: 'The warm sun generates brocade covering the ground, and the infant's hair hangs down, white as silk.' What is taking away the environment but not the person? Linji said: 'The king's decree has spread throughout the land, and the general has cut off the smoke and dust outside the border.' What is taking away both person and environment? Linji said: 'Bingfen (Bingfen) has cut off communication, dwelling alone in one place.' What is taking away neither person nor environment? Linji said: 'The king ascends the treasure hall, and the old villagers sing praises.' Kefu composed a verse saying: 'Taking away the person but not the environment, the cause carries its own error. Intending to seek the profound meaning, reflection turns to blame. The pearl shines brightly, the shadow of the toad and cassia tree sways. Face to face without difference, one should still be trapped in the net.' Taking away

境不奪人。尋言何處真。問禪禪是妄。究理理非親。日照寒光澹。山遙翠色新。直饒玄會得。也是眼中塵。人境兩俱奪。從來正令行。不論佛與祖。那說聖凡情。擬犯吹毛劍。還如值木盲。進前求妙會。特地斬精靈。人境俱不奪。思量意不遍。主賓言不異。問答理俱全。蹈破澄潭月。穿開碧落天。不能明妙用。淪溺在無緣。

佛日體盆

國師水枕

祖庭事苑曰。未見出處。

祖心背觸

(會元十七)黃龍祖心室中常舉拳問僧曰。喚作拳頭則觸。不喚作拳頭則背。喚作甚麼。

道一長短

(南嶽讓法嗣　傳燈六)有僧于馬祖前作四𦘕。上一𦘕長下三𦘕短。問曰。不得道一長三短。離此四句外。請和尚答。師乃𦘕一𦘕云。不得道長短。答汝了也。

石樓無耳

(石頭法嗣　會元五)汾州石樓和尚因僧問。未識本來性乞師方便指。師雲石樓無耳朵。僧云某甲自知非。師云老僧還有過。僧雲和尚過在甚麼處。師云過在汝非處。僧禮拜。師便打。

真溪具眼

(曹溪法嗣　會元十三)處州廣利容禪師。初住真溪有僧來參。師豎起拂子云。真溪老漢還具眼么。僧云某甲不敢見和尚過。師云老僧死在阇梨手裡。僧以手指胸便出。師云阇梨見先師來。至晚師喫茶

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。僧拈起盞曰。者個是諸佛出世邊事。作么生是未出世邊事。師以手撥卻盞云。到阇梨死在老僧手裡。僧云五里牌在郭門外。師云無故惑亂師僧。僧便起謝茶。師云特謝相訪。

可真點胸

(慈明法嗣　普燈三)翠巖可真禪師到慈明大師。慈明看便問曰如何是佛法大意。可真曰。無雲生嶺上。有月落波心。明曰頭白齒黃猶作這見解。可真垂淚求指示。明云你可問我。可真以前語問之。明曰。無雲生嶺上。有月落波心。即于其所頓明大法。住翠巖。世推為天下法窟。

昌禪擔板

德山招扇

(傳燈十六)襄州高亭簡禪師。初隔江見德山。遙合掌呼云。不審。德山以手中扇再招之。簡忽開悟。乃橫趨而去。更不回顧。後於襄州開法。嗣德山。

迦葉剎竿

(會元一)阿難問迦葉云。師兄。世尊傳金襕袈裟外別傳何物。迦葉召阿難。難應諾。葉云倒卻門前剎竿著。

佛光錦帳

佛光無礙禪師。自蘇州永安赴詔住大相國寺惠林禪院。惠恭皇后嘗于簾下見。登對罷乘空而去。自爾以太宮所進御膳供養。復令取禪師所食之餘還宮。又以地錦製法衣。自綴禪牌賜之。以表奉法之誠。冬月賜紅錦帳子。乃至服飾器皿之類。光遂以宮中所賜法衣回施法雲佛照禪師。法雲復寄與洪

【現代漢語翻譯】現代漢語譯本：僧人拿起茶盞說：『這個是諸佛出世邊事。』怎麼是未出世邊事？師父用手撥開茶盞說：『到你死也在老僧手裡。』僧人說：『五里牌在郭門外。』師父說：『無緣無故惑亂師僧。』僧人於是起身謝茶。師父說：『特意感謝你的來訪。』可真點胸（慈明法嗣普燈三）翠巖可真禪師到慈明大師處。慈明大師看見便問：『如何是佛法大意？』可真禪師說：『無雲生嶺上，有月落波心。』慈明大師說：『頭白齒黃還作這種見解。』可真禪師流淚請求指示。慈明大師說：『你可以問我。』可真禪師用之前的話問他。慈明大師說：『無雲生嶺上，有月落波心。』可真禪師就在那裡頓悟大法。後來住在翠巖，世人推崇為天下法窟。昌禪擔板德山招扇（傳燈十六）襄州高亭簡禪師，最初隔江看見德山禪師，遙遙合掌呼喚說：『不審。』德山禪師用手中的扇子再次招他。簡禪師忽然開悟，於是橫著走開，不再回頭。後來在襄州開法，繼承德山禪師的法脈。迦葉剎竿（會元一）阿難（Ananda，佛陀十大弟子之一）問迦葉（Kasyapa，釋迦摩尼佛的大弟子）說：『師兄，世尊（釋迦摩尼佛的尊稱）傳金襕袈裟外還傳了什麼？』迦葉召喚阿難。阿難應諾。迦葉說：『倒卻門前剎竿著。』佛光錦帳佛光無礙禪師，從蘇州永安奉詔住在大相國寺惠林禪院。惠恭皇后曾經在簾下看見他，登對完畢后乘空而去。從此以後用太宮進貢的御膳供養他，又命令取禪師吃剩下的食物還回宮中。又用地錦製作法衣，親自縫製禪牌賜給他，以此來表達奉法的誠意。冬天賜予紅錦帳子，乃至服飾器皿之類。佛光禪師於是將宮中所賜的法衣回贈給法雲佛照禪師，法雲禪師又寄給洪

【English Translation】 English version: A monk picked up a teacup and said, 'This is the matter of the Buddhas appearing in the world.' What is the matter of not yet appearing in the world? The master pushed the teacup away with his hand and said, 'Even if you die, you will die in this old monk's hands.' The monk said, 'The Five Mile Marker is outside the city gate.' The master said, 'You are needlessly confusing monks.' The monk then got up to thank him for the tea. The master said, 'I especially thank you for your visit.' Kezhen Points at His Chest (Successor of Ciming, Pudeng Three) Chan Master Kezhen of Cuiyan went to see Great Master Ciming. Ciming looked at him and asked, 'What is the great meaning of the Buddha-dharma?' Kezhen said, 'No clouds arise on the ridge, a moon falls into the heart of the waves.' Ciming said, 'With white hair and yellow teeth, you still have this understanding.' Kezhen shed tears and asked for guidance. Ciming said, 'You can ask me.' Kezhen asked him the same question as before. Ciming said, 'No clouds arise on the ridge, a moon falls into the heart of the waves.' There, he suddenly understood the great dharma. Later, he lived at Cuiyan, and the world revered it as the Dharma Cave of the world. Chang Chan Carries a Plank Deshan Beckons with a Fan (Transmitting the Lamp Sixteen) Chan Master Jian of Gaoting in Xiangzhou, initially saw Deshan across the river, remotely put his palms together and called out, 'Greetings.' Deshan beckoned him again with the fan in his hand. Chan Master Jian suddenly attained enlightenment, and then walked away sideways, without looking back. Later, he opened the Dharma in Xiangzhou, succeeding Deshan's Dharma lineage. Kasyapa's Temple Pole (Huiyuan One) Ananda (one of the ten major disciples of the Buddha) asked Kasyapa (Mahakasyapa, one of the principal disciples of Gautama Buddha), 'Elder brother, what else did the World-Honored One (a respectful title for Shakyamuni Buddha) transmit besides the golden kasaya?' Kasyapa called out to Ananda. Ananda responded. Kasyapa said, 'Knock down the temple pole in front of the gate.' Buddha Light's Brocade Curtain Chan Master Wuwai of Buddha Light, upon imperial order, went from Yong'an in Suzhou to reside at the Huilin Chan Monastery of the Great Xiangguo Temple. Empress Huigong once saw him from behind the curtain, and after the audience, he ascended into the sky and left. From then on, he was offered imperial meals presented by the Tai Palace, and it was also ordered that the leftovers from the Chan master's meals be returned to the palace. Furthermore, Dharma robes were made from brocade, and a Chan plaque was personally sewn and bestowed upon him, to express the sincerity of upholding the Dharma. In winter, a red brocade curtain was bestowed, as well as clothing and utensils. Chan Master Foguang then returned the Dharma robes bestowed by the palace to Chan Master Fozhao of Fayun, and Chan Master Fayun sent them to Hong

州寶峰湛堂和尚。書云。地錦法衣與師弟行先師之道。湛堂示寂留山門。至今猶存。

祐國金襕

湑終海島

亮隱西山

(會元三)洪州西山亮座主。棄經論。因參馬祖。祖問曰見說座主大講得經論是否。亮曰不敢。祖曰將甚麼講。亮曰將心講。祖曰。心如工伎兒。意如和伎者。爭解講得。亮抗聲云。心既講不得。莫是虛空講得么。祖曰卻是虛空講得。師拂袖而出。祖乃召云座主。師回首。祖曰從生至老只是者個。師豁然大悟。遂禮拜。祖曰者鈍根阿師禮作么。亮歸告眾曰。某甲所講經論謂無人及得。今日被馬祖一問。平生工夫冰釋。已而乃隱西山更無訊息。至今西山中人往往見之。政和中有士人姓熊失其名。世為邦陽人。游洪之諸山。道過翠巖。時長老思文即其鄉人。遣二力荷轎舁至空相所。經林壑隱翳。忽睹一僧㒵古神清。龐眉雪頂。編葉為衣。坐于磐石。如壁間𦘕佛圖澄像。心疑其異人。自惟亮公隱於西山。恐或是也。踧踖而問曰。莫是亮公不。僧以手向東指。熊隨手回。顧失僧所在。時小雨新霽。熊撫其坐處而石猶溫。回顧躊躇大息曰。夙緣不厚。遇猶不遇也。

大道松妖

(汾陽法嗣　僧寶傳下)泉大道住保真庵。蓋衡湘至險絕處。夜地坐祝融峰。下有大蟒盤繞之。

【現代漢語翻譯】現代漢語譯本：州寶峰湛堂和尚，他的書信中寫道：『地錦法衣交給師弟行先，繼承先師的道統。』湛堂圓寂后，遺物留在寶峰山門，至今仍然儲存。

祐國金襕（指皇帝御賜的袈裟）

湑終海島（指僧人在海島上圓寂）

亮隱西山（指亮座主隱居在西山）

（會元三）洪州西山亮座主，他放棄了經論的研究，前去參拜馬祖（指馬祖道一禪師，709-788）。馬祖問道：『聽說座主你精通經論，是這樣嗎？』亮回答說：『不敢當。』馬祖問：『那你用什麼來講解經論呢？』亮說：『用心來講解。』馬祖說：『心就像一個表演的藝人，意就像配合的樂師，怎麼能講解經論呢？』亮提高聲音說：『心既然不能講解，難道是虛空能講解嗎？』馬祖說：『正是虛空才能講解。』亮拂袖而去。馬祖於是叫道：『座主！』亮回頭。馬祖說：『從生到老，就是這個。』亮豁然大悟，於是禮拜。馬祖說：『你這個遲鈍的阿師，禮拜有什麼用？』亮回去告訴眾人說：『我所講解的經論，自認為無人能及。今天被馬祖一問，平生的功夫都像冰雪一樣消融了。』之後他就隱居在西山，再也沒有訊息。至今西山中的人還常常見到他。政和（1111-1118）年間，有個姓熊的士人，名字已經失傳，世代是邦陽人。他遊歷洪州的各座山，路過翠巖。當時長老思文是他的同鄉，派了兩個僕人抬著轎子把他送到空相寺。經過隱蔽的樹林山谷，忽然看見一個僧人，面貌古樸，精神清朗，長長的眉毛，雪白的頭髮，用樹葉編成衣服，坐在磐石上，就像墻上畫的佛圖澄（232-348）的畫像。他心裡懷疑這是個奇異的人，心想亮公隱居在西山，恐怕就是他吧。他小心翼翼地問道：『莫非是亮公嗎？』僧人用手指著東方。熊隨著手指的方向回頭看，卻失去了僧人的蹤影。當時小雨剛剛停歇，熊撫摸著他坐的地方，石頭還溫熱。他回頭看了看，嘆息道：『宿世的緣分不夠深厚，遇到了也像沒遇到一樣。』

大道松妖（指大道和尚與松樹的故事）

（汾陽法嗣，僧寶傳下）泉大道住在保真庵，那裡是衡山和湘山之間最危險的地方。夜晚他坐在祝融峰頂，下面有一條大蟒盤繞著他。

【English Translation】 English version: Monk Zhantang of Baofeng in Zhou. His letter says: 'The brocade Dharma robe is given to my fellow disciple Xingxian to carry on the path of the late master.' Zhantang passed away, leaving his belongings at the Baofeng mountain gate, which are still preserved today.

Youguo Jinlan (referring to a kasaya bestowed by the emperor)

Xuzhong Haidao (referring to a monk passing away on an island)

Liang Yin Xishan (referring to Master Liang hiding in West Mountain)

(Huiyuan 3) Master Liang of Xishan in Hongzhou, abandoned the study of scriptures and treatises, and went to visit Mazu (referring to Zen Master Mazu Daoyi, 709-788). Mazu asked: 'I heard that you are proficient in scriptures and treatises, is that so?' Liang replied: 'I dare not claim that.' Mazu asked: 'Then what do you use to explain the scriptures and treatises?' Liang said: 'I use the mind to explain.' Mazu said: 'The mind is like a performing artist, and the intention is like a supporting musician, how can they explain the scriptures and treatises?' Liang raised his voice and said: 'Since the mind cannot explain, can it be that emptiness can explain?' Mazu said: 'It is precisely emptiness that can explain.' Liang flung his sleeves and left. Mazu then called out: 'Master!' Liang turned his head. Mazu said: 'From birth to old age, it is just this.' Liang suddenly realized, and then bowed. Mazu said: 'You dull master, what is the use of bowing?' Liang went back and told everyone: 'The scriptures and treatises that I explained, I thought no one could match. Today, after being questioned by Mazu, my lifelong efforts have melted away like ice and snow.' After that, he hid in West Mountain and there was no more news. To this day, people in West Mountain often see him. During the Zhenghe (1111-1118) period, there was a scholar named Xiong, whose name has been lost, and his family had been from Bangyang for generations. He traveled to the mountains of Hongzhou and passed by Cuiyan. At that time, Elder Siwen was his fellow villager, and sent two servants to carry him in a sedan chair to Kongxiang Temple. After passing through hidden forests and valleys, he suddenly saw a monk, with an ancient face and clear spirit, long eyebrows and white hair, wearing clothes woven from leaves, sitting on a rock, like the image of Fotucheng (232-348) painted on the wall. He suspected that this was an extraordinary person, and thought that Liang Gong was hiding in West Mountain, perhaps it was him. He cautiously asked: 'Could it be Liang Gong?' The monk pointed to the east with his hand. Xiong turned his head to look in the direction of the finger, but lost sight of the monk. At that time, the light rain had just stopped, and Xiong stroked the place where he was sitting, and the stone was still warm. He looked back and sighed: 'The karmic connection from previous lives is not deep enough, meeting is like not meeting.'

Da Dao Song Yao (referring to the story of Da Dao and the pine tree)

(Lineage of Fenyang, passed down by the Sanghabhadra) Da Dao of Quan lived in Baozhen Hermitage, which is the most dangerous place between Hengshan and Xiangshan. At night he sat on the top of Zhurong Peak, and below there was a large python coiling around him.

泉解衣帶縛其腰。中夜不見。明日杖䇿遍山尋之。衣帶纏枯松上。蓋松妖也。

黃龍赤斑

(傳燈廿一)福州鼓山智岳了宗大師至鄂州黃龍。問曰。久響黃龍。到來只見赤斑蛇。黃龍曰。汝只見赤斑蛇。且不識黃龍。宗曰如何是黃龍。曰滔滔地。宗曰忽遇金翅鳥來又作么生。曰性命難存。宗曰恁么即被他吞卻也。曰謝阇梨供養。

黃牛拒戒

(會元十)政黃牛者。錢塘人。住餘杭功臣山。幼孤為童子。有卓識。詞語皆出人意表。其師稱於人。有大檀越奇之。以度牒施之。跪捧謝而不受。其師問故。曰恩不可輕受。彼非知我者。特以師之言施百千於一童子。保其終身能施物不責報乎。如來世尊大愿度生則有慈蔭。今妙法蓮華經是。當折節誦持恩並歸一。于義為當。師自是益奇之。年八十果以其志為大僧。遊方問道。三十年乃罷。

師子遇奸

(會元一)端師子。錢穆父赴官浙東。見之約明日飯。端黎明獨往。避雨入道傍人家。幼婦出迎。俄其夫至詬逐。竟為羅卒所收。穆父吏速客見之。問故曰。煩寄聲錢公。本來赴齋中塗。姦情事發。請自飯。穆父聞之驚且笑。顧客曰。此僧胸中無一點疑事。

石頭路滑

(青原思法嗣　會元三)鄧隱峰辭馬祖。祖云什麼處去。峰云

【現代漢語翻譯】現代漢語譯本：泉某解開衣帶綁在腰上，半夜不見了。第二天拄著枴杖遍山尋找，發現衣帶纏繞在一棵枯松上，想來是松樹成了妖怪作祟。現代漢語譯本： (《傳燈錄》卷二十一)福州鼓山智岳了宗大師來到鄂州黃龍山。問道：『久聞黃龍之名，到來只見一條赤斑蛇。』黃龍禪師說：『你只看見赤斑蛇，卻不認識黃龍。』了宗問：『如何是黃龍？』黃龍說：『滔滔不絕地。』了宗問：『忽然遇到金翅鳥來又該怎麼辦？』黃龍說：『性命難保。』了宗說：『這麼說就被它吞掉了？』黃龍說：『感謝阇梨（梵語，意為弟子）的供養。』現代漢語譯本： (《禪林僧寶傳》卷十)政黃牛，錢塘人，住在餘杭功臣山。年幼時成了孤兒，當了童子，很有見識，言語都超出常人意料。他的老師向人稱讚他，有個大施主覺得他很奇特，想給他度牒（出家證明）。黃牛跪著捧著度牒謝絕了。他的老師問他原因，他說：『恩惠不可輕易接受。那個人不是真正瞭解我的人，只是因為老師您的話，才把百千的錢財施捨給一個童子。能保證他一輩子施捨東西不求回報嗎？如來世尊（佛陀）發大愿普度眾生，那是因為有慈悲的庇護。如今《妙法蓮華經》就在這裡，應當改變心志誦讀受持，把恩情全部歸於佛法，在道義上才是恰當的。』他的老師從此更加覺得他奇特。八十歲時，黃牛最終按照自己的志向做了大僧，四處遊歷參訪求道，三十年後才停止。現代漢語譯本： (《禪林僧寶傳》卷一)端師子，錢穆父去浙東做官，見到他，約好第二天吃飯。端師子黎明獨自前往，爲了避雨進入路旁一家人家。一個年輕的婦人出來迎接。不久她的丈夫回來，責罵驅趕他，端師子竟然被巡邏的士兵抓走了。錢穆父的下屬很快帶客人來見他，錢穆父問明緣由后，端師子說：『麻煩您轉告錢公，我本來是去赴齋飯的，半路出了這樣的事，請您自己吃飯吧。』錢穆父聽了又驚又笑，告訴客人說：『這位僧人心中沒有一點疑慮。』現代漢語譯本： (青原行思法嗣，《禪林僧寶傳》卷三)鄧隱峰向馬祖道一辭行。馬祖問：『你要到哪裡去？』鄧隱峰說：『

【English Translation】 English version: Quan untied his belt and tied it around his waist, but it disappeared in the middle of the night. The next day, he searched the mountain with a cane and found the belt wrapped around a withered pine tree. It must have been a pine tree spirit causing trouble. English version: (From 'Transmission of the Lamp,' Volume 21) Master Zhizhao Liaozong of Gushan Mountain in Fuzhou arrived at Huanglong Mountain in Ezhou. He asked, 'I have long heard of Huanglong, but all I see is a red-spotted snake.' Huanglong said, 'You only see the red-spotted snake, but you do not recognize Huanglong.' Liaozong asked, 'What is Huanglong?' Huanglong said, 'It is滔滔地 (tāo tāo dì, continuously flowing).' Liaozong asked, 'What if a Garuda (a mythical bird) comes?' Huanglong said, 'Life would be difficult to preserve.' Liaozong said, 'So it would be swallowed by it?' Huanglong said, 'Thank you for the alms, shajari (Sanskrit term for disciple).' English version: (From 'Biographies of Eminent Monks,' Volume 10) Zheng Huangniu, a native of Qiantang, lived on Gongchen Mountain in Yuhang. He was orphaned at a young age and became a novice. He had great insight, and his words were always beyond the expectations of others. His teacher praised him to others, and a great benefactor was impressed by him and wanted to give him a dudie (ordination certificate). Huangniu knelt and held the dudie, but declined it. His teacher asked him why, and he said, 'Kindness should not be lightly received. That person does not truly know me. He is only giving hundreds or thousands of coins to a novice because of your words. Can he guarantee that he will give without expecting anything in return for the rest of his life? The Tathagata (Buddha), the World-Honored One, made a great vow to liberate all beings because of his compassionate protection. Now, the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) is here. I should change my mind and recite and uphold it, and return all kindness to the Dharma. That would be morally appropriate.' From then on, his teacher found him even more remarkable. At the age of eighty, Huangniu finally became a great monk according to his aspirations, traveling around to seek the Dharma. He stopped after thirty years. English version: (From 'Biographies of Eminent Monks,' Volume 1) Duan Shizi, Qian Mufu went to Zhe Dong to take office, saw him, and arranged to have a meal the next day. Duan Shizi went alone at dawn, and entered a house by the roadside to avoid the rain. A young woman came out to greet him. Soon her husband returned and scolded and drove him away. Duan Shizi was actually arrested by the patrol soldiers. Qian Mufu's subordinate quickly brought the guest to see him. After Qian Mufu asked about the reason, Duan Shizi said, 'Please trouble you to tell Lord Qian that I was originally going to have a vegetarian meal, but this happened on the way. Please eat by yourself.' Qian Mufu was both surprised and amused, and told the guest, 'This monk has no doubts in his heart at all.' English version: (Successor of Qingyuan Xingsi, from 'Biographies of Eminent Monks,' Volume 3) Deng Yin-feng bid farewell to Mazu Daoyi. Mazu asked, 'Where are you going?' Deng Yin-feng said, '

石頭去。祖雲石頭路滑。峰云竿木隨身逢場作戲。遂到石頭。繞繩床三匝。振錫而立。云是何宗旨。頭云蒼天蒼天。峰無語。回舉似祖。祖云更去問他。待他有語。汝便噓二聲。峰去依前問。石頭乃噓兩聲。峰又無語。回舉似祖。祖云。向汝道石頭路滑。馬祖問丹霞從甚麼處來。霞曰石頭。祖曰石頭路滑還跶倒汝么。霞曰若跶倒即不來也。

五祖機峻

(普燈十一)蘄州五祖法演禪師。自海會遷東山。太平佛鑒龍門佛眼三人詣山頭省覲。祖集耆舊主事備湯果夜話。祖問佛鑒舒州熟否。對曰熟。祖曰太平熟否。對曰熟。祖曰諸莊共收稻多少。佛鑒籌慮間。祖正色厲聲曰。汝濫為一寺之主。事無鉅細悉要究心。常住出計一眾所繫。汝猶罔知。其他細務不言可見。山門執事知因識果。若師翁輔慈明祖師乎。汝不思常住物重如山乎。蓋演祖尋常機辨峻據如是。

明招虎尾

(羅山道閑法嗣　會元十三)明招問疏山。虎生七子。第那個無尾巴。山云第七個無尾巴。

老宿鼠糞

(傳燈廿七)昔有老宿。一夏並不為師僧說話。有僧自嘆曰。我只與么空過一夏。不敢望和尚說佛法。得聞正因兩字也。老宿聊聞曰。阇梨莫𧬊速。若論正因。一字也無。道了乃扣齒曰。適來無端與么道。鄰壁有老宿

【現代漢語翻譯】現代漢語譯本：石頭（指石頭希遷，禪宗大師）走了。馬祖（指馬祖道一，禪宗大師）說石頭的路滑。云峰（禪宗僧人）說隨身帶著竿木，逢場作戲。於是到了石頭那裡，繞著繩床轉了三圈，搖著錫杖站立，問道：『什麼是你的宗旨？』石頭說：『蒼天蒼天。』云峰無語。回去告訴馬祖，馬祖說：『再去問他，等他說話，你就噓兩聲。』云峰去了，照舊問。石頭就噓了兩聲。云峰又無語。回去告訴馬祖，馬祖說：『早就跟你說石頭的路滑。』馬祖問丹霞（指丹霞天然，禪宗大師）從哪裡來，丹霞說石頭。馬祖說：『石頭的路滑，還把你絆倒了嗎？』丹霞說：『如果被絆倒，我就不來了。』

五祖機峻

蘄州五祖法演禪師（1024-1104），從海會寺遷到東山。太平、佛鑒、龍門佛眼三個人到山頭拜見。五祖召集年長的僧人和主管，準備茶點果品，晚上談話。五祖問佛鑒：『舒州的情況熟悉嗎？』回答說：『熟悉。』五祖問：『太平的情況熟悉嗎？』回答說：『熟悉。』五祖問：『各個莊子一共收了多少稻穀？』佛鑒正在考慮的時候，五祖臉色嚴肅，厲聲說：『你濫竽充數，當一個寺院的住持，事情無論大小都要用心。常住的支出關係到大眾，你還不知道，其他細小的事情可想而知。山門的執事知道因果，像師翁輔慈明祖師嗎？你不考慮常住的財物重如山嗎？』五祖法演禪師平常的機鋒辯論就是這樣嚴峻。

明招虎尾

明招（禪宗僧人）問疏山（禪宗僧人）：『老虎生了七個孩子，哪個沒有尾巴？』疏山說：『第七個沒有尾巴。』

老宿鼠糞

過去有個老修行，一個夏天都不給僧人說法。有個僧人自嘆說：『我只是這樣空過了一個夏天，不敢期望和尚說佛法，能聽到『正因』兩個字也好。』老修行稍微聽到，說：『阇梨（梵語，意為弟子）不要著急。如果論『正因』，一個字也沒有。』說完就叩齒說：『剛才無緣無故說了那些話。』隔壁有個老修行。

【English Translation】 English version: Shitou (referring to Shitou Xiqian, a Chan master) left. Mazu (referring to Mazu Daoyi, a Chan master) said the road to Shitou was slippery. Yunfeng (a Chan monk) said he carried a staff with him, acting according to the situation. So he went to Shitou, circled the rope bed three times, shook his staff and stood there, asking: 'What is your principle?' Shitou said: 'Heaven, heaven.' Yunfeng was speechless. He went back and told Mazu, Mazu said: 'Go ask him again, wait for him to speak, then you hiss twice.' Yunfeng went and asked as before. Shitou then hissed twice. Yunfeng was again speechless. He went back and told Mazu, Mazu said: 'I told you long ago that the road to Shitou was slippery.' Mazu asked Danxia (referring to Danxia Tianran, a Chan master) where he came from, Danxia said Shitou. Mazu said: 'The road to Shitou is slippery, did it trip you?' Danxia said: 'If I had been tripped, I wouldn't have come.'

Wuzu's Sharpness

Chan Master Fayan of Wuzu in Qizhou (1024-1104), moved from Haihui Temple to Dongshan. Taiping, Fojian, and Foyan of Longmen went to the mountain to pay their respects. Wuzu gathered the elder monks and administrators, prepared tea and fruit, and talked at night. Wuzu asked Fojian: 'Are you familiar with Shuzhou?' He replied: 'Familiar.' Wuzu asked: 'Are you familiar with Taiping?' He replied: 'Familiar.' Wuzu asked: 'How much rice did all the villages harvest together?' While Fojian was considering, Wuzu sternly said: 'You are just filling a position as the abbot of a temple, you must be mindful of everything, big or small. The expenses of the monastery are related to the community, and you don't even know that, other small matters are imaginable. Does the administrator of the mountain gate know cause and effect, like the teacher Weng Fu Ciming Zushi? Don't you consider the monastery's property as heavy as a mountain?' Chan Master Fayan of Wuzu's usual sharp debates were like this.

Mingzhao's Tiger Tail

Mingzhao (a Chan monk) asked Shushan (a Chan monk): 'A tiger gave birth to seven cubs, which one has no tail?' Shushan said: 'The seventh one has no tail.'

Old Monk's Rat Droppings

In the past, there was an old practitioner who didn't preach to the monks for a whole summer. A monk sighed to himself: 'I have just wasted a summer like this, I don't dare to expect the monk to speak the Dharma, it would be good to hear the two words 'proper cause'.' The old practitioner slightly heard and said: 'Achari (Sanskrit, meaning disciple), don't rush. If we talk about 'proper cause', there isn't even one word.' After saying that, he knocked his teeth and said: 'I just said those words for no reason.' There was an old practitioner next door.

聞得乃曰。好一釜羹。被兩顆鼠糞污卻。

法演四戒

佛鑒和尚初受舒州太平請。禮辭五祖。祖曰。大凡住院。為已戒者有四。第一勢不可使盡。第二福不可受盡。第三規矩不可行盡。第四好語不可說盡。何故。好語說盡人必易之。規矩行盡人必繁之。福若受盡緣必孤。勢若使盡禍必至。鑒再拜。服膺而退。

守初三頓

(雲門法嗣　傳燈廿三)洞山守初詣雲門。門問近離何處。對曰查渡。又問夏在何處。對曰湖南報慈。又問幾時離。對曰八月二十五。門曰放汝三頓棒。山惘然。良久又申問曰。適來祇對不見有過。乃蒙賜棒。實所不曉。門呵曰。飯袋子。江西湖南便爾商略。山悟其旨曰。他日正當于無人煙處。不畜一粒米。飯十方僧。即日辭去。

成禪一喝

(野錄上)凈因成禪師同法真圓悟慈受並十大法師齋于太尉陳公良弼府第。時徽宗私幸觀其法會。善華嚴者對眾問諸禪師曰。吾佛設教自小乘至圓頓。掃除空有獨證真常。然後萬德莊嚴方名為佛。禪師一喝轉凡成聖。與諸經論似相違背。今一喝若能入五教是為正說。若不能入是為邪說。諸禪師顧成。成曰。如法師所問。不足三大禪師之酬。凈因小長老可以使法師無惑也。成召善。善應諾。成曰。法師所謂佛之小乘教者乃有義

【現代漢語翻譯】現代漢語譯本：聽了這話，（有人）說：『好一鍋羹，被兩顆老鼠屎給糟蹋了。』

法演的四條告誡

佛鑒和尚最初接受舒州太平寺的邀請，臨行前向五祖辭行。五祖說：『大凡住持寺院，爲了自身應該戒除的有四條。第一，權勢不可用盡；第二，福分不可享盡；第三，規矩不可完全實行；第四，好話不可全部說盡。』為什麼呢？好話說盡了，人們必定輕視你；規矩實行過頭了，人們必定嫌你煩瑣；福分如果享盡了，緣分必定孤單；權勢如果用盡了，災禍必定降臨。』佛鑒再次拜謝，銘記在心，然後退下。

守初的三頓棒

（雲門文偃的弟子，《景德傳燈錄》第二十三卷）洞山守初禪師去拜訪雲門文偃禪師。雲門問：『你最近從哪裡來？』守初回答說：『查渡。』又問：『今年夏天在哪裡？』回答說：『湖南報慈寺。』又問：『什麼時候離開的？』回答說：『八月二十五。』雲門說：『該打你三頓棒。』守初感到茫然不解。過了很久，他又問：『我剛才的回答並沒有什麼過錯，卻蒙受賜棒，實在不明白為什麼。』雲門呵斥道：『飯桶！江西湖南，任你信口胡說。』守初領悟了他的意思，說：『將來我應當在無人煙的地方，不儲存一粒米，供養十方僧眾。』當天就告辭離開了。

成禪的一喝

（《野錄》上）凈因成禪師與法真、圓悟、慈受以及十大法師在太尉陳公良弼的府邸接受齋飯。當時宋徽宗（1100-1126）私下觀看他們的法會。一位精通華嚴宗的法師當衆問各位禪師：『我們佛陀設教，從小乘到圓頓，掃除空有，獨自證悟真常，然後以萬德莊嚴自身，才稱為佛。禪師一喝，就能轉凡成聖，這與諸經論似乎相互違背。現在這一喝如果能夠融入五教，就是正確的說法；如果不能融入，就是邪說。』各位禪師都看著成禪師。成禪師說：『像法師所問的，不值得三大禪師來回答，凈因寺的小長老就可以讓法師不再疑惑。』成禪師叫了一聲『善』，那位法師應了一聲『諾』。成禪師說：『法師所說的佛的小乘教，是有道理的』

【English Translation】 English version: Hearing this, someone said, 'A good pot of soup is spoiled by two rat droppings.'

The Four Admonitions of Fayen

Zen Master Fojian initially accepted the invitation to Taiping Temple in Shuzhou. He bid farewell to the Fifth Patriarch. The Fifth Patriarch said, 'Generally, when taking charge of a monastery, there are four things one should refrain from for one's own sake. First, one's power should not be exhausted. Second, one's blessings should not be fully enjoyed. Third, the rules should not be completely enforced. Fourth, good words should not be entirely spoken.' Why? If good words are all spoken, people will surely despise you. If the rules are enforced excessively, people will surely find you troublesome. If blessings are fully enjoyed, affinities will surely be solitary. If power is exhausted, disaster will surely arrive.' Fojian bowed again, took it to heart, and then withdrew.

Shouchu's Three Blows

(Disciple of Yunmen Wenyan, Transmission of the Lamp, Volume 23) Zen Master Dongshan Shouchu went to visit Zen Master Yunmen Wenyan. Yunmen asked, 'Where have you come from recently?' Shouchu replied, 'Chadu.' He asked again, 'Where were you during the summer?' He replied, 'Bao'en Temple in Hunan.' He asked again, 'When did you leave?' He replied, 'August 25th.' Yunmen said, 'You deserve three blows.' Shouchu felt bewildered. After a long while, he asked again, 'My answers just now did not seem to have any faults, yet I received blows. I truly do not understand why.' Yunmen scolded, 'Rice bag! Jiangxi and Hunan, you speak so carelessly.' Shouchu understood his meaning and said, 'In the future, I should be in a place with no inhabitants, not storing a single grain of rice, supporting monks from all directions.' He then took his leave that very day.

Chengchan's One Shout

(From Yelu) Zen Master Jingyin Chengchan, along with Fazen, Yuanwu, Cishou, and the Ten Great Dharma Masters, received a vegetarian meal at the residence of Grand Commandant Chen Gong Liangbi. At that time, Emperor Huizong of Song (1100-1126) secretly observed their Dharma assembly. A Dharma Master proficient in the Huayan school asked the Zen Masters in the assembly, 'Our Buddha established teachings from the Hinayana to the Perfect Teaching, sweeping away emptiness and existence, and solely realizing true permanence. Then, adorning oneself with myriad virtues, one is called a Buddha. A Zen Master's shout can transform the ordinary into the saintly, which seems to contradict the sutras and treatises. Now, if this shout can be integrated into the Five Teachings, it is a correct teaching; if it cannot be integrated, it is a heretical teaching.' The Zen Masters all looked at Chengchan. Chengchan said, 'What the Dharma Master asks is not worthy of the Three Great Zen Masters to answer. The young elder of Jingyin Temple can dispel the Dharma Master's doubts.' Chengchan called out 'Shan (Good)!', and the Dharma Master responded 'Nuo (Yes)!' Chengchan said, 'What the Dharma Master calls the Buddha's Hinayana teaching is reasonable.'

也。大乘始教者乃空義也。大乘終教者乃不有不空義也。大乘頓教者乃即有即空義也。一乘圓教者乃不空而不有不有不空義也。如我一喝非惟能入五教。至於百工伎藝諸子百家悉皆能入。成乃喝一喝。問善曰還聞么。善曰聞。成曰。汝既聞。則此一喝是有能入小乘教。成須臾又召善曰。還聞么。曰不聞。成曰汝既不聞。則適來一喝是無能入始教。成又顧善曰。我初一喝。汝既道有。喝久聲消。汝複道無。道無則元初實有。道有則於今實無。不有不無。能入終教。成又曰。我有一喝之時。有非是有。因無故有。無一喝之時。無非是無。因有故無。即有即無。能入頓教。成又曰。我此一喝不作一喝用。有無不及。情解俱忘。道有之時纖塵不立。道無之時橫遍虛空。即此一喝。入百千萬億喝入此一喝。是能入圓教。善不覺身起于座。再拜于成之前。成復為善曰。非惟一喝為然。乃至語默動靜一切時一切處一切物一切事。契理契機。周遍無餘。於是四眾歡喜。聞所未聞。龍顏大悅。

太宗十問

(會元六)太宗皇帝一日幸相國寺。見僧看經問曰是甚麼經。僧曰仁王經。　帝曰既是寡人經因甚卻在卿手裡。僧無對(雪竇代曰。皇天無親。唯德是輔)。幸開寶塔問僧。卿是甚人。對曰塔主。　帝曰。朕之塔為甚麼卿作

【現代漢語翻譯】現代漢語譯本：也。大乘始教，說的就是空性的道理。大乘終教，說的就是非有非空的道理。大乘頓教，說的就是即有即空的道理。一乘圓教，說的就是非空而非有，非有而非空的道理。比如我這一聲喝，不僅能融入五教，甚至對於各種工匠技藝、諸子百家的學說，都能融入。成禪師於是喝了一聲。問善禪師說：『還聽見了嗎？』善禪師說：『聽見了。』成禪師說：『你既然聽見了，那麼這一聲喝就是「有」，能融入小乘教。』成禪師過了一會兒又叫善禪師說：『還聽見了嗎？』善禪師說：『沒聽見。』成禪師說：『你既然沒聽見，那麼剛才這一聲喝就是「無」，能融入始教。』成禪師又看著善禪師說：『我最初一聲喝，你既然說有，喝完之後聲音消失，你又說無。說無，那麼最初確實是有；說有，那麼現在確實是無。非有非無，能融入終教。』成禪師又說：『我有一聲喝的時候，有不是真有，因為無的緣故才有；沒有一聲喝的時候，無不是真無，因為有的緣故才無。即有即無，能融入頓教。』成禪師又說：『我這一聲喝不當作一聲喝來用，有和無都達不到，情感和理解都忘記。說有的時候，一絲塵埃都不能立足；說無的時候，橫向遍佈整個虛空。用這一聲喝，融入百千萬億聲喝，用百千萬億聲喝，融入這一聲喝，就能融入圓教。』善禪師不知不覺地從座位上站起來，在成禪師面前再次拜謝。成禪師又為善禪師說：『不僅一聲喝是這樣，甚至於說話、沉默、行動、靜止，一切時、一切處、一切物、一切事，都契合真理，契合根機，周遍而沒有遺漏。』於是四眾弟子歡喜，聽到了從未聽過的道理，龍顏大悅。

太宗十問

（會元六）唐太宗皇帝（626年-649年）有一天來到相國寺，看見僧人在看經書，問道：『這是什麼經？』僧人說：『《仁王經》。』太宗皇帝說：『既然是朕的經，為什麼卻在你的手裡？』僧人無言以對。（雪竇禪師代答說：『皇天沒有偏私，唯有德者才能輔助。』）太宗皇帝來到開寶塔，問僧人：『你是什麼人？』僧人回答說：『是塔主。』太宗皇帝說：『朕的塔，為什麼你來做主？』

【English Translation】 English version: Also. The beginning teaching of Mahayana is the meaning of emptiness (kong). The final teaching of Mahayana is the meaning of neither existence nor non-existence. The sudden teaching of Mahayana is the meaning of both existence and emptiness. The perfect teaching of One Vehicle is the meaning of neither emptiness nor existence, neither existence nor non-existence. For example, my one shout can not only enter the five teachings, but also all kinds of crafts, arts, and the doctrines of various schools of thought. Chan Master Cheng then shouted once. He asked Chan Master Shan: 'Did you hear it?' Chan Master Shan said: 'I heard it.' Chan Master Cheng said: 'Since you heard it, then this shout is 'existence', which can enter the Hinayana teaching.' After a while, Chan Master Cheng called Chan Master Shan again and said: 'Did you hear it?' He said: 'I didn't hear it.' Chan Master Cheng said: 'Since you didn't hear it, then the shout just now is 'non-existence', which can enter the beginning teaching.' Chan Master Cheng looked at Chan Master Shan again and said: 'When I first shouted, since you said it existed, and after the shout disappeared, you said it didn't exist. Saying it doesn't exist, then it really existed at the beginning; saying it exists, then it really doesn't exist now. Neither existence nor non-existence can enter the final teaching.' Chan Master Cheng also said: 'When I have a shout, existence is not true existence, because it exists because of non-existence; when there is no shout, non-existence is not true non-existence, because it is non-existence because of existence. Both existence and non-existence can enter the sudden teaching.' Chan Master Cheng also said: 'I don't use this shout as a shout, neither existence nor non-existence can be reached, and emotions and understanding are forgotten. When saying existence, not a single speck of dust can stand; when saying non-existence, it spreads horizontally throughout the entire void. Use this shout to integrate into hundreds of millions of shouts, and use hundreds of millions of shouts to integrate into this shout, then you can integrate into the perfect teaching.' Chan Master Shan stood up from his seat unconsciously and bowed again to Chan Master Cheng. Chan Master Cheng also said to Chan Master Shan: 'Not only is one shout like this, but even speaking, silence, action, stillness, all times, all places, all things, all matters, are in harmony with the truth, in harmony with the aptitude, pervasive and without omission.' Then the fourfold assembly rejoiced, hearing the truth they had never heard before, and the dragon's face was greatly pleased.

Ten Questions of Emperor Taizong

(Hui Yuan 6) One day, Emperor Taizong of the Tang Dynasty (626-649 AD) visited Xiangguo Temple and saw a monk reading scriptures. He asked, 'What scripture is this?' The monk said, 'The Benevolent Kings Sutra (Ren Wang Jing).' Emperor Taizong said, 'Since it is my sutra, why is it in your hands?' The monk was speechless. (Chan Master Xuedou replied on his behalf: 'Heaven has no favorites, only virtue can assist.') Emperor Taizong came to Kaibao Pagoda and asked the monk, 'Who are you?' The monk replied, 'I am the master of the pagoda.' Emperor Taizong said, 'Why are you the master of my pagoda?'

主。僧無對(雪竇代曰。合國咸知)。一日因僧朝見。帝問甚處來。對曰廬山臥云庵。　帝曰。朕聞臥云深處不朝天。為甚到此。僧無對(雪竇代曰。難逃至化)僧入對次奏曰。陛下還記得么。帝曰甚處相見來。奏曰靈山一別直至如今。　帝曰卿以何為驗。僧無對(雪竇代云。貧道得得來)京寺回祿。藏經悉為煨燼。僧欲乞宣賜。　召問。昔日摩騰不燒。如今為甚卻燒。僧無對(雪竇代云。陛下不忘付屬)。帝嘗夢神人報曰。請　陛下發菩提心。因早朝宣問左右街。菩提心作么生髮。街無對(雪竇代云。實謂今古罕聞)。智寂大師進三界圖。帝問。朕在那一界中。寂無對(保寧勇代云。陛下何處不稱尊)。一日朝罷。　帝擎缽問丞相王隨曰。既是大庾嶺頭提不起。為甚麼卻在朕手裡。隨無對。

耽章寶鏡

(洞山法嗣　僧寶傳)曹山寶鏡三昧。其詞曰。如是之法。佛祖密付。汝今得之。其善保護。銀盃盛雪。明月藏鷺。類之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉不露。為物作則。用拔諸苦。雖非有為。不是無語。如臨寶鏡。形影相視。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無

句。終必得物。語未正故。重離六父。遍正回互。疊而為三。變盡成五。如荎(徒結反。具五味草也)草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通涂。挾帶挾路。錯然則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。系駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒相滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵。以有下劣。寶幾珍御。以有驚異。黧奴白牯。羿以巧力。射中百步。箭鋒相直。巧力何預。木人方歌。石兒起舞。非情識到。寧容思慮。臣奉于君。子順於父。不順於母不孝。不奉非輔。潛行密用。如愚。若魯但能相續。名主中主。

南衙題辭

新開雞鴨

(巴陵新開顥鑒大師傳燈廿二)僧問巴陵祖意教意是同是別。陵曰。雞寒上樹。鴨寒下水。

石門鉤錐

(首山念法嗣　會元十一)石門蘊聰慈照禪師。上堂。十五日已前諸佛生。十五日已后諸佛滅。十五日已前諸佛生。你不得離我這裡。若離我這裡。我有鉤子鉤你。十五日已后諸佛滅。你不得住我這裡。若住我這裡。我有錐子錐你。且

道正當十五日。用鉤即是。用錐即是。遂有偈曰。正當十五日。鉤錐一時息。更擬問如何。回頭日又出。

無餘喝道

萬卦題詩

蚊鉆鐵牛

(會元九)泉州招慶院道匡禪師。僧問如何是西來意。師曰蚊子上鐵牛。溈山一日問云巖。聞汝久在藥山是否。巖云是。山曰藥山大人相如何。巖云涅槃後有。山曰涅槃後有作么生。巖雲水灑不著。云巖卻問溈山。百丈大人相如何。山曰巍巍堂堂煒煒煌煌。聲前非聲色后非色。蚊子上鐵牛。無汝下觜處。

踞解秤槌

(會元十二)僧問大愚如何是佛。愚曰鋸解秤槌。

龐蘊是非

(傳燈八)龐居士問本溪和尚。丹霞打侍者意在何處。溪曰大老翁見人長短在。士曰為我與師同參方敢借問。溪曰。若恁么。從頭舉來。共你商量。士曰。大老翁。不可共你說人是非。溪曰念翁年老。士曰罪過罪過。

清平豐儉

(翠微無學法嗣　傳燈十五)鄂州清平山令遵禪師。上堂曰。諸上坐。夫出家人須會佛意始得。若會佛意不在僧俗男女貴賤。但隨家豐儉安樂便得。諸上坐儘是久處叢林遍參尊宿。且作么生會佛意。試出來大家商量。莫空氣高。至后一事無成。一生空度。若未會佛意。直饒頭上出水。足下出火。燒身煉臂。聰惠多辨

【現代漢語翻譯】現代漢語譯本：道正當十五日，用鉤也好，用錐也好。於是作偈說：正當十五日，鉤和錐一時都停止使用。更想問怎麼樣，回頭一看太陽又出來了。

無餘喝道

萬卦題詩

蚊鉆鐵牛

（會元九）泉州招慶院道匡禪師。有僧人問：『如何是西來意？』（西來意：禪宗用語，指達摩祖師從印度來到中國的目的，即禪宗的真諦）禪師說：『蚊子上鐵牛。』溈山（溈山：人名，指溈山靈祐禪師）有一天問云巖（云巖：人名，指云巖曇晟禪師）：『聽說你很久都在藥山（藥山：山名，指藥山惟儼禪師處），是這樣嗎？』云巖回答：『是的。』溈山說：『藥山大人相如何？』云巖回答：『涅槃後有。』溈山說：『涅槃後有作么生？』云巖回答：『水灑不著。』云巖反過來問溈山：『百丈（百丈：人名，指百丈懷海禪師）大人相如何？』溈山說：『巍巍堂堂，煒煒煌煌。聲前非聲，色后非色。蚊子上鐵牛，沒有你下嘴的地方。』

踞解秤槌

（會元十二）有僧人問大愚（大愚：人名，指大愚守芝禪師）：『如何是佛？』大愚說：『鋸解秤槌。』

龐蘊是非

（傳燈八）龐居士（龐居士：人名，唐代著名居士）問本溪和尚（本溪和尚：人名）：『丹霞（丹霞：人名，指丹霞天然禪師）打侍者意在何處？』本溪說：『大老翁見人長短在。』龐居士說：『因為我和師父您是同參（同參：一起參禪的人），才敢藉此機會請問。』本溪說：『如果是這樣，從頭說來，我和你商量。』龐居士說：『大老翁，不可和你說人是非。』本溪說：『念你老了。』龐居士說：『罪過罪過。』

清平豐儉

（翠微無學法嗣　傳燈十五）鄂州清平山令遵禪師。上堂說：『各位，出家人必須懂得佛意才行。如果懂得佛意，就不在於僧俗男女貴賤，只要隨家裡的豐儉安樂就行了。各位都是久處叢林，遍參尊宿（尊宿：德高望重的僧人）。那麼怎麼會佛意呢？試著出來大家商量。不要空有氣概，到最後什麼事都做不成，一生空度。如果還沒懂得佛意，就算頭上出水，腳下出火，燒身煉臂，聰明多辯，』

【English Translation】 English version: The Way is precisely on the fifteenth day. Using a hook is fine, using an awl is fine. Hence, there's a verse saying: Precisely on the fifteenth day, both hook and awl cease at once. If you further ask how, turning your head, the sun rises again.

Wu Yu shouts

Ten thousand trigrams inscribe poems

A mosquito drills an iron ox

(Huìyuán 9) Chan Master Daokuang of Zhaoqing Monastery in Quanzhou. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (西來意: Xilaiyi, the meaning of Bodhidharma's arrival from India, referring to the essence of Zen) The Master said: 'A mosquito on an iron ox.' One day, Weishan (溈山: Weishan, referring to Zen Master Lingyou of Weishan) asked Yunyan (云巖: Yunyan, referring to Zen Master TanSheng of Yunyan): 'I heard you have been at Yaoshan (藥山: Yaoshan, referring to Zen Master Weiyan of Yaoshan) for a long time, is that so?' Yunyan replied: 'Yes.' Weishan said: 'What is the great appearance of Yaoshan?' Yunyan replied: 'It exists after Nirvana.' Weishan said: 'What happens after Nirvana?' Yunyan replied: 'Water cannot wet it.' Yunyan then asked Weishan: 'What is the great appearance of Baizhang?' (百丈: Baizhang, referring to Zen Master Huaihai of Baizhang) Weishan said: 'Majestic and dignified, brilliant and radiant. Before sound is not sound, after form is not form. A mosquito on an iron ox, there is no place for you to put your mouth.'

Perching and sawing the steelyard

(Huiyuan 12) A monk asked Dayu (大愚: Dayu, referring to Zen Master Shouzhi of Dayu): 'What is Buddha?' Dayu said: 'Sawing the steelyard.'

Pang Yun's rights and wrongs

(Transmission of the Lamp 8) Layman Pang (龐居士: Pang Jushi, a famous layman in the Tang Dynasty) asked Monk Benxi (本溪和尚: Benxi Heshang): 'What was Danxia's (丹霞: Danxia, referring to Zen Master Tianran of Danxia) intention in hitting the attendant?' Benxi said: 'The old man sees people's strengths and weaknesses.' Layman Pang said: 'Because you and I are fellow practitioners (同參: Tongcan, people who practice Zen together), I dare to ask this question.' Benxi said: 'If that's the case, tell it from the beginning, and I will discuss it with you.' Layman Pang said: 'Old man, you can't talk about people's rights and wrongs.' Benxi said: 'Considering you are old.' Layman Pang said: 'Guilty, guilty.'

Qingping's abundance and frugality

(Successor of Cuiwei Wuxue, Transmission of the Lamp 15) Chan Master Lingzun of Qingping Mountain in Ezhou. He ascended the hall and said: 'All of you, monks, must understand the Buddha's intention. If you understand the Buddha's intention, it does not depend on whether you are monks, laymen, men, women, noble, or lowly, but simply follow the abundance and frugality of your family and be at peace. All of you have been in the monastery for a long time and have visited many venerable elders (尊宿: Zunsui, highly respected monks). So how do you understand the Buddha's intention? Try to come out and discuss it with everyone. Don't just have high aspirations, only to end up achieving nothing and wasting your life. If you haven't understood the Buddha's intention, even if water comes out of your head and fire comes out of your feet, burning your body and refining your arms, being clever and eloquent,'

。聚徒一千二千。說法如雲如雨。講得天華亂墜。只成個邪說。爭競是非。去佛法大遠。在諸人幸值色身安健。不值諸難。何妨近前。著此工夫。體取佛意好。

大顛佛光

(石頭遷法嗣　事苑四)韓愈至潮州。聆大顛禪師之名。累邀之不至。一日大顛特往謁之。愈曰。三請不來。不召何來。曰。三請不來為侍郎。不召而來為佛光。愈曰如何是佛光。顛曰看看。

雪峰火焰

(會元七)玄沙因雪峰指火曰。三世諸佛在火焰里轉大法輪。沙曰近日王令稍嚴。峰曰作么生。沙曰不許攙奪行市。雲門曰。火焰為三世諸佛說法。三世諸佛立地聽。

大惠還僧

(圓悟勤法嗣　會元十九)臨安府徑山宗杲大惠普覺禪師道法之盛冠於一時。眾二千餘。皆諸方俊乂。侍郎張公九成亦從之遊。灑然契悟。一日因議及朝政與師連禍。紹興辛酉五月毀衣牒。屏居衡陽。乃裒先德機語。間與拈提。離為三帙。目曰正法眼藏。凡十年移居梅陽。又五年高宗皇帝特恩放還。明年春復僧伽梨。四方虛席以邀。率不就。后奉朝命居育王。逾年有旨改徑山。道俗歆慕如初。

寂音遭貶

(真凈文法嗣　僧寶傳十九)清源惠供覺范。號寂音尊者。崇寧元年反於長沙云蓋。是時陳公瓘瑩中謫嶺外。以偈見

【現代漢語翻譯】現代漢語譯本：聚集一千兩千人，說法如雲如雨，講得天花亂墜，最終只是成了邪說，爭論是非，離佛法相去甚遠。各位有幸身強體健，沒有遇到各種災難，何不趁此機會，著手用功，體會佛的真意呢？

大顛佛光

（石頭遷的法嗣，《事苑》卷四）韓愈到潮州，聽說大顛禪師的名聲，多次邀請他都不來。一天，大顛特地前去拜訪韓愈。韓愈說：『多次邀請都不來，不召見反而來了，這是為何？』大顛說：『多次邀請不來，是因為要侍奉做官的人；不召見而來，是爲了佛光。』韓愈問：『如何是佛光？』大顛說：『看看。』

雪峰火焰

（《會元》卷七）玄沙因為雪峰指著火焰說：『三世諸佛（過去、現在、未來）在火焰里轉大法輪。』玄沙說：『近日王令稍嚴。』雪峰問：『怎麼說？』玄沙說：『不許攙奪行市。』雲門說：『火焰為三世諸佛說法，三世諸佛立地聽。』

大慧還僧

（圓悟勤的法嗣，《會元》卷十九）臨安府徑山宗杲（zōng gǎo）大慧普覺禪師的道法盛行一時，門下有兩千多僧人，都是各地的俊才。侍郎張九成也跟隨他學習，豁然開悟。一天，因為議論朝政，宗杲禪師受到牽連。紹興辛酉年（1141年）五月，被剝奪僧衣，屏居衡陽。於是蒐集前代高僧的機鋒語錄，加以評點，分為三卷，命名為《正法眼藏》。過了十年，移居梅陽。又過了五年，高宗皇帝特赦放還。第二年春天，恢復僧人的袈裟。四方空出住持之位來邀請他，但他大多沒有應允。後來奉朝廷的命令居住在育王寺。過了一年，又有旨意改住徑山寺。道俗之人仰慕他的風采，一如當初。

寂音遭貶

（真凈文的法嗣，《僧寶傳》卷十九）清源惠供覺范，號寂音尊者。崇寧元年（1102年）被貶到長沙云蓋。當時陳瓘（guàn）瑩中被貶到嶺外，用偈語表達心志。

【English Translation】 English version: Gathering one or two thousand disciples, preaching like clouds and rain, speaking with eloquence and extravagance, ultimately only forming heretical doctrines, arguing over right and wrong, far removed from the Buddha's teachings. You are fortunate to have healthy bodies and have not encountered various calamities. Why not take this opportunity to put in effort and understand the true meaning of the Buddha?

Dadian's Buddha Light

(Successor of Shitou Qian, Shi Yuan Vol. 4) Han Yu went to Chaozhou and heard of the fame of Chan Master Dadian. He invited him many times, but he did not come. One day, Dadian made a special trip to visit Han Yu. Han Yu said, 'Invited many times but did not come, but came without being summoned, why is that?' Dadian said, 'Invited many times but did not come, it was to serve as a court official; coming without being summoned is for the Buddha Light.' Han Yu asked, 'What is Buddha Light?' Dadian said, 'Look, look.'

Xuefeng's Flames

(Hui Yuan Vol. 7) Xuansha, because Xuefeng pointed to the flames and said, 'The Buddhas of the Three Times (past, present, and future) are turning the great Dharma wheel in the flames.' Xuansha said, 'Recently, the king's orders are a bit stricter.' Xuefeng asked, 'How so?' Xuansha said, 'It is not allowed to interfere with the market.' Yunmen said, 'The flames are speaking the Dharma for the Buddhas of the Three Times, and the Buddhas of the Three Times are standing and listening.'

Dahui Returns as a Monk

(Successor of Yuanwu Qin, Hui Yuan Vol. 19) Zonggao (宗杲), Chan Master Dahui Pujue of Jingshan Temple in Lin'an Prefecture, was at the height of his influence, with more than two thousand monks under his guidance, all of whom were talented individuals from various regions. Vice Minister Zhang Jiucheng also followed him to study and had a sudden enlightenment. One day, because of discussing court affairs, Chan Master Zonggao was implicated. In the fifth month of the Xin You year of Shaoxing (1141), he was stripped of his monastic robes and confined to Hengyang. Therefore, he collected the recorded dialogues of past eminent monks, added commentaries, and divided them into three volumes, named The Eye Treasury of the True Dharma. After ten years, he moved to Meiyang. After another five years, Emperor Gaozong specially pardoned him and allowed him to return. The following spring, he resumed wearing the monastic robes. Positions of abbot were left vacant in all directions to invite him, but he mostly declined. Later, he was ordered by the court to reside at Yuwang Temple. After a year, there was another decree to change his residence to Jingshan Temple. Both monks and laypeople admired his demeanor as before.

Jiyin's Demotion

(Successor of Zhenjing Wen, Biographies of Monks Vol. 19) Qingyuan Huigong Juefan, styled Venerable Jiyin, was demoted to Yungai in Changsha in the first year of Chongning (1102). At that time, Chen Guan (陳瓘) Yingzhong was demoted to Lingnan and expressed his feelings in a verse.

寄。且欲其為負華嚴經入嶺。偈曰。大士遊方興盡回。家山風月絕纖埃。杖頭多少閑田地。挑取華嚴入嶺來。師和之曰。因法相逢一笑開。俯看人世過飛埃。湖湘嶺外休分別。圓寂光中共往來。其後師坐與公游而獲譴。

首山竹篦

(風穴沼法嗣　會元十一)首山拈竹篦問僧。喚作竹篦則觸。不喚作竹篦則背。且道喚作甚麼。

玄冥木劍

禪苑蒙求卷之下(終)

【現代漢語翻譯】現代漢語譯本：寄。並且希望他揹負《華嚴經》進入嶺南。偈語說：『大士雲遊四方興致已盡返回，家鄉山水的風月清絕沒有一絲塵埃。拄杖之上承載著多少空閑的田地，挑取著《華嚴經》進入嶺南而來。』禪師應和道：『因為佛法相逢一笑而開懷，俯視人間世事如飛揚的塵埃般短暫。湖南、湘江與嶺南之外不必分別，在圓寂的光明中共同往來。』之後禪師因與某位官員同遊而獲罪。

首山竹篦

(風穴沼的法嗣，會元十一) 首山禪師拿起竹篦問僧人：『如果稱它為竹篦就落入了執著，如果不稱它為竹篦就違背了事實。那麼，應該稱它為什麼？』

玄冥木劍

《禪苑蒙求》卷下（終） English version: Sending. And wishing him to carry the Avatamsaka Sutra (Flower Garland Sutra) into the mountains. The verse says: 'The great being travels around, his interest exhausted, and returns. The scenery of his home mountain is pure and without a speck of dust. How much idle land is on the staff? Carrying the Avatamsaka Sutra into the mountains.' The master responded: 'Meeting through the Dharma, we smile and open our hearts. Looking down on the world, human affairs are like fleeting dust. There is no need to distinguish between Hunan, Xiangjiang, and beyond the mountains. We come and go together in the light of Nirvana.' Later, the master was condemned for traveling with an official.

Shoushan's Bamboo Stick

(Successor of Fengxue Zhao, Huiyuan 11) Shoushan (name of a Zen master) picked up a bamboo stick and asked a monk: 'If you call it a bamboo stick, you are attached. If you don't call it a bamboo stick, you are turning your back on reality. Then, what should you call it?'

Hsuan Ming Wooden Sword

Zen Garden Primer, Volume Two (End)

【English Translation】 Sending. And wishing him to carry the Avatamsaka Sutra (Flower Garland Sutra) into the mountains. The verse says: 'The great being travels around, his interest exhausted, and returns. The scenery of his home mountain is pure and without a speck of dust. How much idle land is on the staff? Carrying the Avatamsaka Sutra into the mountains.' The master responded: 'Meeting through the Dharma, we smile and open our hearts. Looking down on the world, human affairs are like fleeting dust. There is no need to distinguish between Hunan, Xiangjiang, and beyond the mountains. We come and go together in the light of Nirvana.' Later, the master was condemned for traveling with an official. Shoushan's Bamboo Stick (Successor of Fengxue Zhao, Huiyuan 11 (year unknown)) Shoushan (name of a Zen master) picked up a bamboo stick and asked a monk: 'If you call it a bamboo stick, you are attached. If you don't call it a bamboo stick, you are turning your back on reality. Then, what should you call it?' Hsuan Ming Wooden Sword Zen Garden Primer, Volume Two (End)