X87n1620_先覺宗乘

卍新續藏第 87 冊 No. 1620 先覺宗乘

No. 1620

先覺宗乘

先覺宗乘目錄

卷一維摩大士雙林善慧大士傅翕龐蘊居士(嗣法馬祖一)

卷二甘贄行者(嗣法南泉愿)刺史陸亙(嗣法南泉愿)相國裴休(嗣法黃檗運)常侍王敬初(嗣法溈山祐)尚書陳操(嗣法陳睦州)駙馬李遵勖(嗣法谷隱聰)文公楊億(嗣法廣慧璉)侍郎楊杰(嗣法天衣懷)簽判劉經臣(嗣法智海逸)清獻公趙忭(嗣法蔣山泉)丞相張商英(嗣法兜率悅)侍郎李彌遜(嗣法昭覺勤)給事馮楫(嗣法龍門遠)侍郎張九成(嗣法徑山杲)知府葛郯(嗣法佛海遠)放牛居士(嗣法無門開)

卷三侍郎白居易(嗣法佛光滿)刺史李翱(嗣法藥山儼)張拙秀才(嗣法石霜諸)相國陸希聲(謁仰山寂)太傅王延彬(嗣法長慶棱)真人呂巖(嗣法黃龍機)丞相王隨(嗣法首山念)英公夏竦(嗣法谷隱聰)節使李端愿(嗣法金山穎)太傅高世則(嗣法芙蓉楷)太守許式(嗣法洞山聰)修撰曾會(嗣法雪竇顯)丞相富弼(嗣法投子颙)衛州王大夫(嗣法元豐滿)太史黃廷堅(嗣法黃龍心)觀文王韶(嗣法黃龍心)秘書吳恂(嗣法黃龍心)內翰蘇軾(嗣法東林總)參政蘇轍(嗣法上藍順)寺丞戴道純(嗣法黃龍清

【現代漢語翻譯】現代漢語譯本《先覺宗乘》

《先覺宗乘》目錄

卷一：維摩大士（維摩詰，在家菩薩），雙林善慧大士（傅大士，南北朝時期的居士），傅翕（傅大士的本名），龐蘊居士（唐朝居士，嗣法馬祖道一）

卷二：甘贄行者（嗣法南泉普愿），刺史陸亙（嗣法南泉普愿），相國裴休（唐朝宰相，嗣法黃檗希運），常侍王敬初（嗣法溈山靈祐），尚書陳操（嗣法陳睦州），駙馬李遵勖（宋朝駙馬，嗣法谷隱聰），文公楊億（宋朝文學家，嗣法廣慧璉），侍郎楊杰（嗣法天衣義懷），簽判劉經臣（嗣法智海逸），清獻公趙忭（宋朝官員，嗣法蔣山泉），丞相張商英（宋朝宰相，嗣法兜率從悅），侍郎李彌遜（宋朝文學家，嗣法昭覺克勤），給事馮楫（嗣法龍門清遠），侍郎張九成（宋朝官員，嗣法徑山杲），知府葛郯（嗣法佛海遠），放牛居士（嗣法無門慧開）

卷三：侍郎白居易（唐朝詩人，嗣法佛光滿），刺史李翱（唐朝官員、文學家，嗣法藥山惟儼），張拙秀才（嗣法石霜楚圓），相國陸希聲（唐朝宰相，謁仰山寂），太傅王延彬（嗣法長慶慧棱），真人呂巖（呂洞賓，道教人物，嗣法黃龍慧機），丞相王隨（嗣法首山省念），英公夏竦（宋朝官員，嗣法谷隱聰），節使李端愿（嗣法金山曇穎），太傅高世則（嗣法芙蓉道楷），太守許式（嗣法洞山守聰），修撰曾會（嗣法雪竇宗顯），丞相富弼（宋朝宰相，嗣法投子義颙），衛州王大夫（嗣法元豐 Man），太史黃廷堅（宋朝詩人、書法家，嗣法黃龍慧心），觀文王韶（宋朝官員，嗣法黃龍慧心），秘書吳恂（嗣法黃龍慧心），內翰蘇軾（蘇東坡，宋朝文學家，嗣法東林常總），參政蘇轍（蘇軾之弟，宋朝官員、文學家，嗣法上藍順），寺丞戴道純（嗣法黃龍清）

【English Translation】 English version Xian Jue Zong Cheng (Prior Awakened Lineage)

Table of Contents of Xian Jue Zong Cheng

Volume 1: Vimalakirti (lay Buddhist), Great Knight of Shuanglin Shanhui (Layman Fu, a recluse during the Northern and Southern Dynasties), Fu Xi (Layman Fu's given name), Layman Pang Yun (Tang Dynasty Layman, Dharma heir of Mazu Daoyi)

Volume 2: Practitioner Gan Zhi (Dharma heir of Nanquan Puyuan), Prefect Lu Geng (Dharma heir of Nanquan Puyuan), Chancellor Pei Xiu (Tang Dynasty Chancellor, Dharma heir of Huangbo Xiyun), Attendant Wang Jingchu (Dharma heir of Weishan Lingyou), Minister Chen Cao (Dharma heir of Chen Muzhou),駙馬 Imperial Son-in-Law Li Zunxu (Song Dynasty Imperial Son-in-Law, Dharma heir of Guyin Cong), 文公 Duke Yang Yi (Song Dynasty Scholar, Dharma heir of Guanghui Lian), Vice Minister Yang Jie (Dharma heir of Tianyi Yihuai), Secretary Liu Jingshen (Dharma heir of Zhihai Yi), Qingxian Duke Zhao Bian (Song Dynasty Official, Dharma heir of Jiangshan Quan), Prime Minister Zhang Shangying (Song Dynasty Prime Minister, Dharma heir of Doushuai Congyue), Vice Minister Li Mixun (Song Dynasty Scholar, Dharma heir of Zhaojue Keqin), Official Feng Ji (Dharma heir of Longmen Qingyuan), Vice Minister Zhang Jiucheng (Song Dynasty Official, Dharma heir of Jingshan Gao), Prefect Ge Tan (Dharma heir of Fohai Yuan), Cowherd Layman (Dharma heir of Wumen Huikai)

Volume 3: Vice Minister Bai Juyi (Tang Dynasty Poet, Dharma heir of Foguang Man), Prefect Li Ao (Tang Dynasty Official and Scholar, Dharma heir of Yaoshan Weiyan), Scholar Zhang Zhuo (Dharma heir of Shishuang Chuyuan), Chancellor Lu Xisheng (Tang Dynasty Chancellor, visited Yangshan Ji), Grand Tutor Wang Yanbin (Dharma heir of Changqing Huiling), Perfected Person Lu Yan (Lu Dongbin, Taoist figure, Dharma heir of Huanglong Huiji), Prime Minister Wang Sui (Dharma heir of Shoushan Xingnian), Duke Xia Song (Song Dynasty Official, Dharma heir of Guyin Cong), Commissioner Li Duanyuan (Dharma heir of Jinshan Tanying), Grand Tutor Gao Shize (Dharma heir of Furong Daokai), Governor Xu Shi (Dharma heir of Dongshan Shoucong), Compiler Zeng Hui (Dharma heir of Xuedou Zongxian), Prime Minister Fu Bi (Song Dynasty Prime Minister, Dharma heir of Touzi Yiyong), Official Wang of Weizhou (Dharma heir of Yuanfeng Man), Historian Huang Tingjian (Song Dynasty Poet and Calligrapher, Dharma heir of Huanglong Huixin), Guanwen Wang Shao (Song Dynasty Official, Dharma heir of Huanglong Huixin), Secretary Wu Xun (Dharma heir of Huanglong Huixin), Academician Su Shi (Su Dongpo, Song Dynasty Scholar, Dharma heir of Donglin Changzong), Councilor Su Zhe (Su Shi's brother, Song Dynasty Official and Scholar, Dharma heir of Shanglan Shun), Vice Minister Dai Daochun (Dharma heir of Huanglong Qing)

)文定胡安國(嗣法上封秀)左丞范沖(嗣法圓通旻)諫議彭汝霖(嗣法圓通旻)左司都貺(嗣法圓通旻)比部孫居士(嗣法楊岐會)提刑郭祥正(嗣法白雲端)郡王趙令衿(嗣法昭覺勤)樞密徐俯(嗣法昭覺勤)尚書莫將(嗣法大隨靜)龍圖王蕭(嗣法大隨靜)參政李邴(嗣法徑山杲)寶學劉彥修(嗣法徑山杲)提刑吳偉明(嗣法徑山杲)門司黃彥節(嗣法徑山杲)參政錢端禮(嗣法護國元)內翰曾開(嗣法靈隱遠)侍制潘良貴(嗣法佛燈珣)侍郎李浩(嗣法天童華)吳十三道人(嗣法開善謙)

卷四(問法)太守楊炫之(問達磨)使者宋云(問達磨)向居士(問二祖)崔趙公(問國一欽)中使楊光庭(問本凈禪師)相國杜鴻漸(問無住禪師)鄴侯李泌(問懶殘)張濆行者(問忠國師)魚軍容(問忠國師)刺史李渤(問歸宗常)相國崔群(問東寺會)相國於頔(問紫玉通藥山儼)文公韓愈(問大顛通)燕王(訪趙州諗)趙王王镕(問趙州諗)馬大夫(問趙州諗)周員外(問趙州諗)劉相公(問趙州諗)竺尚書(問長沙岑)李軍容(參溈山祐)劉侍御(問仰山寂)朱行軍(請際上座)尚書溫造(問圭峰密)史山人(問圭峰密)相國宋齊丘(訪慧覺禪師)閩王王審知(禮雪峰存玄沙備)王延鈞(延羅山和尚夢筆和尚)

【現代漢語翻譯】現代漢語譯本：文定胡安國（嗣法上封秀），左丞范沖（嗣法圓通旻），諫議彭汝霖（嗣法圓通旻），左司都貺（嗣法圓通旻），比部孫居士（嗣法楊岐會），提刑郭祥正（嗣法白雲端），郡王趙令衿（嗣法昭覺勤），樞密徐俯（嗣法昭覺勤），尚書莫將（嗣法大隨靜），龍圖王蕭（嗣法大隨靜），參政李邴（嗣法徑山杲），寶學劉彥修（嗣法徑山杲），提刑吳偉明（嗣法徑山杲），門司黃彥節（嗣法徑山杲），參政錢端禮（嗣法護國元），內翰曾開（嗣法靈隱遠），侍制潘良貴（嗣法佛燈珣），侍郎李浩（嗣法天童華），吳十三道人（嗣法開善謙）。

卷四（問法）：太守楊炫之（問達磨（Bodhidharma）），使者宋云（問達磨（Bodhidharma）），向居士（問二祖（Second Patriarch慧可Huike）），崔趙公（問國一欽），中使楊光庭（問本凈禪師），相國杜鴻漸（問無住禪師），鄴侯李泌（問懶殘），張濆行者（問忠國師），魚軍容（問忠國師），刺史李渤（問歸宗常），相國崔群（問東寺會），相國於頔（問紫玉通藥山儼），文公韓愈（問大顛通），燕王（訪趙州諗（Zhaozhou Congshen）），趙王王镕（問趙州諗（Zhaozhou Congshen）），馬大夫（問趙州諗（Zhaozhou Congshen）），周員外（問趙州諗（Zhaozhou Congshen）），劉相公（問趙州諗（Zhaozhou Congshen）），竺尚書（問長沙岑），李軍容（參溈山祐），劉侍御（問仰山寂），朱行軍（請際上座），尚書溫造（問圭峰密），史山人（問圭峰密），相國宋齊丘（訪慧覺禪師），閩王王審知（禮雪峰存玄沙備），王延鈞（延羅山和尚夢筆和尚）。

【English Translation】 English version: Wen Ding Hu Anguo (succeeded Fa Shangfeng Xiu), Left Counselor Fan Chong (succeeded Fa Yuantong Min), Admonisher Peng Rulin (succeeded Fa Yuantong Min), Left Secretary Du Kuang (succeeded Fa Yuantong Min), Ministry Official Layman Sun (succeeded Fa Yangqi Hui), Judicial Intendant Guo Xiangzheng (succeeded Fa Baiyun Duan), Prince Zhao Lingjin (succeeded Fa Zhaojue Qin), Privy Councilor Xu Fu (succeeded Fa Zhaojue Qin), Minister Mo Jiang (succeeded Fa Dasui Jing), Academician Wang Xiao (succeeded Fa Dasui Jing), Councilor Li Bing (succeeded Fa Jingshan Gao), Academician Liu Yanxiu (succeeded Fa Jingshan Gao), Judicial Intendant Wu Weiming (succeeded Fa Jingshan Gao), Gate Official Huang Yanjie (succeeded Fa Jingshan Gao), Councilor Qian Duanli (succeeded Fa Huguo Yuan), Academician Zeng Kai (succeeded Fa Lingyin Yuan), Attendant Pan Liangui (succeeded Fa Fodeng Xun), Vice Minister Li Hao (succeeded Fa Tiantong Hua), Taoist Wu Shisan (succeeded Fa Kaishan Qian).

Volume Four (Asking about the Dharma): Prefect Yang Xuanzhi (asked Bodhidharma), Envoy Song Yun (asked Bodhidharma), Layman Xiang (asked the Second Patriarch Huike), Duke Cui Zhao (asked Guoyi Qin), Imperial Envoy Yang Guangting (asked Zen Master Benjing), Chancellor Du Hongjian (asked Zen Master Wuzhu), Marquis Li Bi of Ye (asked Lazy Can), Practitioner Zhang Fen (asked National Teacher Zhong), Military Commissioner Yu (asked National Teacher Zhong), Governor Li Bo (asked Guizong Chang), Chancellor Cui Qun (asked Dongsi Hui), Chancellor Yu Di (asked Ziyu Tong Yaoshan Yan), Scholar Han Yu (asked Dadian Tong), Prince of Yan (visited Zhaozhou Congshen), King Wang Rong of Zhao (asked Zhaozhou Congshen), Grand Master Ma (asked Zhaozhou Congshen), Secretary Zhou (asked Zhaozhou Congshen), Chancellor Liu (asked Zhaozhou Congshen), Secretary of the Board Zhu (asked Changsha Cen), Military Commissioner Li (visited Weishan You), Attendant Liu (asked Yangshan Ji), Military Officer Zhu (invited Abbot Ji), Minister Wen Zao (asked Guifeng Mi), Recluse Shi (asked Guifeng Mi), Chancellor Song Qiqiu (visited Zen Master Huijue), King Wang Shenzhi of Min (paid respects to Xuefeng Cun Xuansha Bei), Wang Yanjun (invited Monk Luoshan and Monk Mengbi).

陳尚書(問雲門)韋監軍(謁玄沙備)陳尚書(問洞山)節度使成汭(問云居膺)劉禹端(問云居膺)張霸遷(問疏山仁)劉翁(謁青林䖍)鐘司徒(問安鐵胡)給事陶谷(禮常覺禪師)李相公(問福巖承)李王(禮清涼益)宋令公(對大寧寺僧)相國馮延巳(問游鐘山僧)樞密李崇矩(問圓明禪師)歐陽文忠公修(延浮山遠)丞相呂許公(謁志言大士)王質(問法華言)助教徐岳(問法華言)相國王安石(禮吳山端)武昌劉居士(對云居舜)李端愿(禮宗本禪師)葉清臣蔣侍郎(禮政黃牛)陳瓘(問宗道者)太尉陳良弼(禮凈因)李朝請(謁道場琳)相國錢象祖(參此庵元)

卷五(無名宰官居士)洪州廉使俗士問天堂地獄歸宗因官人來問儒者問三教行者問即心即佛丹霞逢老人與童子丹霞會留守百丈政路逢官人趙州與官人遊園官人問趙州官人問趙州燒木佛俗官問趙州秀才乞拄杖秀才問趙州俗士獻袈裟趙州勘行者秀才問長沙岑普化見步使天使問睦州秀才訪睦州睦州問秀才閩帥問壽山年多少有俗士舉手俗士問殺牛仰山問推官行者問霍山洞山行腳遇官人官人問洞山投子赴檀越齋有官人問壽州閩王問雪峰存閩王封柑橘至雪峰廣主請雲門開堂常侍問雲門官人問雲門閩王送玄沙上船泉守請玄沙登樓閩帥請辨驗聲明三藏閩帥問鼓

山晏行者至庵童子見鏡清俗士問靜上座俗士獻畫障子老人蔘桐峰儒者謁南院牧主請風穴升座提刑問璉三生工部問三交嵩提刑問楊岐會俗士投五祖出家居士往五祖齋僧俗士問云峰悅太守問九頂侍郎問九仙益州辭知府巡檢問黃龍明俗士問歸仁官人問興陽居士官人問天平居士問東山雲頂童子上經洪塘橋官人問僧賣鹽翁騎牛公子跨驢人道流背佛而坐行者向佛而唾魚浮水上佛殿鴿子廣南國主出獵官人入鎮州天王院官人作無鬼論官人問無揀僧

先覺宗乘目錄(終)

先覺宗乘卷一

徑山語風老人　圓信　較定

無地地主人　郭凝之　彙編

維摩大士

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。是為菩薩入不二法門。於是文殊又問維摩。仁者當說。何等是菩薩入不二法門。維摩默然。文殊贊曰。乃至無有語言文字。是菩薩真入不二法門(雪竇舉此。至仁者當說何等是菩薩入不二法門。不舉維摩默然。便云。維摩道甚麼。又云。勘破了也。復頌云。咄這維摩老。悲生空懊惱。臥疾毗耶離。全身太枯槁。七佛祖師來。一室且頻掃。請問不二門。當時便靠倒。不靠倒。金毛獅子無處討。圓悟勤云。如今禪和子。便道無語是靠倒。且莫錯認定盤星　

【現代漢語翻譯】現代漢語譯本山晏行者到庵，童子見鏡清，俗士問靜上座，俗士獻畫給障子，老人蔘桐峰，儒者謁南院牧主，請風穴升座，提刑問璉三生，工部問三交嵩，提刑問楊岐會，俗士投五祖出家，居士往五祖齋僧，俗士問云峰，悅太守問九頂，侍郎問九仙，益州辭知府巡檢問黃龍明，俗士問歸仁，官人問興陽，居士官人問天平，居士問東山雲頂，童子上經洪塘橋，官人問僧，賣鹽翁騎牛，公子跨驢，人道流背佛而坐，行者向佛而唾，魚浮水上，佛殿鴿子，廣南國主出獵，官人入鎮州天王院，官人作無鬼論，官人問無揀僧。

《先覺宗乘目錄》(終)

《先覺宗乘》卷一

徑山語風老人圓信較定

無地地主人郭凝之彙編

維摩大士（Vimalakirti，一位著名的在家菩薩）

在維摩會上，三十二位菩薩各自闡述不二法門。文殊菩薩（Manjusri，智慧的象徵）說：『我對於一切法，沒有言語，沒有解說，沒有指示，沒有認識，脫離一切問答，這就是菩薩進入不二法門。』於是文殊菩薩又問維摩：『仁者，您應當說說，什麼是菩薩進入不二法門？』維摩默然不語。文殊讚歎道：『乃至沒有語言文字，才是菩薩真正進入不二法門。』（雪竇禪師舉出這段話，只說到『仁者當說何等是菩薩入不二法門』，沒有提到維摩默然不語，便說：『維摩說了什麼？』又說：『勘破了！』並作頌說：『咄！這維摩老，悲憫眾生空自懊惱，臥病在毗耶離（Vaishali），全身太過枯槁。七佛祖師來，一室之內且頻頻打掃。請問不二法門，當時便靠倒。』不靠倒，金毛獅子無處可找。圓悟勤禪師說：『如今的禪和子，便說無語便是靠倒，切莫錯誤地認定了定盤星。』）

【English Translation】 English version A traveling monk from Shan Yan arrived at a hermitage, a young boy saw Jingqing, a layman questioned the senior monk Jing, a layman offered a painting to Zhangzi, an old man consulted Tongfeng, a Confucian scholar visited the governor of Nanyuan, requested Fengxue to ascend the seat, a judicial officer questioned Lian Sansheng, a minister questioned Sanjiao Song, a judicial officer questioned Yangqi Hui, a layman joined the sangha at Wuzu, a layperson went to Wuzu to offer a vegetarian meal to the monks, a layman questioned Yunfeng, Prefect Yue questioned Jiuding, Vice Minister questioned Jiuxian, Yizhou bid farewell to the prefectural governor and the inspector questioned Huanglong Ming, a layman questioned Guiren, an official questioned Xingyang, a lay official questioned Tianping, a layperson questioned Dongshan Yunding, a young boy passed over Hongtang Bridge, an official questioned a monk, a salt-selling old man rode an ox, a young master rode a donkey, people said a Daoist priest sat with his back to the Buddha, a traveler spat towards the Buddha, a fish floated on the water, pigeons in the Buddha hall, the king of Guangnan went hunting, an official entered the Tianwang Temple in Zhenzhou, an official made a no-ghost argument, an official questioned a monk without selection.

Table of Contents of Xianjue Zongcheng (End)

Volume 1 of Xianjue Zongcheng

Old Man Yufeng of Jingshan, Yuanxin, Collated and Determined

Land Owner of No Land, Guo Ningzhi, Compiled

Vimalakirti (A famous lay Bodhisattva)

At the Vimalakirti Assembly, thirty-two Bodhisattvas each expounded the Dharma-door of Non-duality. Manjusri (Symbol of wisdom) said: 'Regarding all dharmas, I have no words, no explanations, no indications, no cognitions, and I am free from all questions and answers. This is the Bodhisattva's entry into the Dharma-door of Non-duality.' Thereupon, Manjusri asked Vimalakirti: 'Virtuous one, you should explain, what is the Bodhisattva's entry into the Dharma-door of Non-duality?' Vimalakirti remained silent. Manjusri praised, saying: 'Even without language and words, that is the Bodhisattva's true entry into the Dharma-door of Non-duality.' (Zen Master Xuedou cited this passage, only mentioning 'Virtuous one, you should explain, what is the Bodhisattva's entry into the Dharma-door of Non-duality?', without mentioning Vimalakirti's silence, and then said: 'What did Vimalakirti say?' He also said: 'Understood!' And composed a verse, saying: 'Alas! This old Vimalakirti, compassionately grieves in vain, lying ill in Vaishali, his whole body too withered. The Seven Buddhas and Patriarchs come, frequently sweeping within the room. Asked about the Dharma-door of Non-duality, he leaned back then and there.' Not leaning back, the golden-haired lion cannot be found anywhere. Zen Master Yuanwu Qin said: 'Present-day Chan practitioners say that silence is leaning back, but do not mistakenly identify the balance weight.')

白雲端頌云。一個兩個百千萬。屈指尋文數不辦。暫時放在暗牕前。明日與君重計算)。

梁雙林善慧大士傅翕

善慧大士者。婺州義烏縣人也。齊明帝建武四年丁丑。五月八日。降於雙林鄉傅宣慈家。本名翕。年十六納劉氏女。名妙光。生普建普成二子。梁普通元年。年二十四。與里人稽亭浦捷魚。獲已。沉籠水中。祝曰。去者適。止者留。人或謂之愚。會有天竺僧嵩頭陀。引之臨水觀影。見圓光寶蓋。法從甚盛。翕笑而悟。乃至松山頂。結庵雙梼樹間。自號雙林善慧大士。種植蔬果。為人傭作。晝作夜歸。與妻敷演佛法。苦行七年。大士欲導群品。令弟子奉書詣闕。稱武帝為國主救世菩薩。帝預敕鎖門。以觀其意。大士袖出木槌一扣。諸門盡開。直入見帝于善言殿上。御榻對語。帝問師事從誰。答曰。從無所從。師無所師。事無所事。大士三至京師。以度道俗。不可數計。帝召見壽光殿。共論真諦。大士曰。息而不滅。帝請講金剛經。大士才升座。以尺揮案一下。便下座。帝愕然。聖師曰。陛下還會么。帝曰。不會。聖師曰。大士講經竟。又一日講經次。帝至。眾皆起。大士端坐不動。眾報聖駕臨此何不起。大士曰。法地若動。一切不安。大士一日披衲頂冠靸履朝見。帝問。是僧耶。大士以手指冠。

【現代漢語翻譯】現代漢語譯本：白雲端頌道：一個兩個，乃至百千萬，屈指計算也數不清楚，暫時放在暗窗前，明日再與你重新計算。

梁朝雙林善慧大士傅翕

善慧大士，是婺州義烏縣人。齊明帝建武四年（497年）丁丑年五月八日，降生於雙林鄉傅宣慈家。本名傅翕。十六歲時迎娶劉氏女，名妙光。生下普建、普成兩個兒子。梁普通元年（520年），二十四歲時，與同鄉人在稽亭浦捕魚，捕獲后，將魚籠沉入水中，祝願說：『該去的就去，該留的就留。』人們都說他愚笨。後來有位來自天竺的僧人嵩頭陀，帶他到水邊觀看水中倒影，看見圓光寶蓋，佛法景象非常盛大。傅翕笑著醒悟。於是前往松山頂，在兩棵梼樹間結廬，自號雙林善慧大士。種植蔬菜水果，替人做工，白天勞作，夜晚回家，與妻子一起宣講佛法。苦行七年。大士想要引導眾生，讓弟子奉書前往朝廷，稱武帝為國主救世菩薩。武帝事先下令鎖上宮門，以觀察他的意圖。大士從袖中拿出一個木槌，敲擊一下，所有宮門都打開了。直接進入在善言殿上與武帝對話。武帝問他師從何人。大士回答說：『無所從，師無所師，事無所事。』大士三次前往京師，度化僧人和俗人，數量不可計數。武帝召見他在壽光殿，共同探討真諦。大士說：『息而不滅。』武帝請他講解《金剛經》。大士剛登上講座，用尺子在案上敲了一下，便走下講座。武帝愕然。聖師說：『陛下領會了嗎？』武帝說：『沒有領會。』聖師說：『大士講經完畢。』又有一天講經時，武帝駕到。眾人都起身迎接，大士端坐不動。眾人稟告說：『聖駕光臨，為何不起身？』大士說：『法地如果動搖，一切都不安穩。』大士有一天身披袈裟，頭戴道冠，腳穿木屐朝見武帝。武帝問：『是僧人嗎？』大士用手指了指頭上的道冠。

【English Translation】 English version: Bai Yun Duan chanted: 'One, two, hundreds, thousands. It's impossible to count them all by bending fingers. Let's put them in front of the dark window for now, and recalculate them with you tomorrow.'

Fu Xi, the Great Scholar Shanhui of Shuanglin, Liang Dynasty

The Great Scholar Shanhui was a native of Yiwu County, Wuzhou. He was born on the eighth day of the fifth month in the fourth year of Jianwu (497 AD) during the reign of Emperor Ming of the Qi Dynasty, in the home of Fu Xuanci in Shuanglin Township. His original name was Fu Xi. At the age of sixteen, he married a woman of the Liu family, named Miaoguang. They had two sons, Pujian and Pucheng. In the first year of Putong (520 AD) during the Liang Dynasty, at the age of twenty-four, he went fishing with the villagers at Jitingpu. After catching the fish, he submerged the fish trap in the water and prayed, 'Those who should leave, leave; those who should stay, stay.' People called him foolish. Later, an Indian monk named Song Toutuo led him to the water to observe his reflection, where he saw a round halo and a magnificent Dharma assembly. Fu Xi laughed and awakened. He then went to the top of Song Mountain and built a hut between two Tiao trees, calling himself the Great Scholar Shanhui of Shuanglin. He planted vegetables and fruits and worked as a hired laborer, working during the day and returning home at night, where he and his wife expounded the Buddha Dharma. He practiced asceticism for seven years. The Great Scholar wanted to guide the masses, so he sent his disciples to the court with a letter, calling Emperor Wu the Savior Bodhisattva of the country. Emperor Wu ordered the palace gates to be locked in advance to observe his intentions. The Great Scholar took out a wooden mallet from his sleeve and struck it once, and all the gates opened. He went straight in and met Emperor Wu in the Shanyan Hall, where they spoke face to face on the imperial couch. Emperor Wu asked him who his teacher was. The Great Scholar replied, 'I follow nothing, I have no teacher, I do nothing.' The Great Scholar went to the capital three times to convert monks and laypeople, an uncountable number. Emperor Wu summoned him to the Shuguang Hall to discuss the true meaning of Dharma together. The Great Scholar said, 'Cessation without extinction.' Emperor Wu asked him to lecture on the Diamond Sutra. As soon as the Great Scholar ascended the seat, he struck the table with a ruler and then stepped down. Emperor Wu was stunned. The Holy Teacher said, 'Does Your Majesty understand?' Emperor Wu said, 'I do not understand.' The Holy Teacher said, 'The Great Scholar has finished lecturing.' Another day, while lecturing, Emperor Wu arrived. Everyone stood up to greet him, but the Great Scholar remained seated. The crowd reported, 'The Holy Presence has arrived, why do you not rise?' The Great Scholar said, 'If the Dharma ground shakes, everything will be uneasy.' One day, the Great Scholar wore a kasaya, a Taoist hat, and wooden clogs to court to see Emperor Wu. Emperor Wu asked, 'Are you a monk?' The Great Scholar pointed to the Taoist hat on his head.

是道耶。大士以手指履。是俗耶。大士以手指衲衣。陳宣帝大建元年入涅槃。壽七十三。嘗著心王銘曰。觀心空王。玄妙難測。無形無相。有大神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大法將。心戒傳經。水中鹽味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是心是佛。是佛是心。唸唸佛心。佛心念佛。欲得早成。戒心自律。凈律凈心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪嗔體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沉。諸佛菩薩。非此安心。明心大士。悟此玄音。身心性妙。用無更改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性離空。能凡能聖。是故相勸。好生防慎。剎那造作。還復漂沉。清凈心智。如世黃金。般若法藏。並在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。有偈曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默

【現代漢語翻譯】現代漢語譯本是道嗎？大士（菩薩的尊稱）用手指指鞋子。是世俗嗎？大士用手指指僧人的衲衣。陳宣帝大建元年（569年）入涅槃，享年七十三歲。曾著《心王銘》說：『觀心空王，玄妙難測。無形無相，有大神力。能滅千災，成就萬德。體性雖空，能施法則。觀之無形，呼之有聲。為大法將，心戒傳經。水中鹽味，色里膠青。決定是有，不見其形。心王亦爾，身內居停。面門出入，應物隨情。自在無礙，所作皆成。了本識心，識心見佛。是心是佛，是佛是心。唸唸佛心，佛心念佛。欲得早成，戒心自律。凈律凈心，心即是佛。除此心王，更無別佛。欲求成佛，莫染一物。心性雖空，貪嗔體實。入此法門，端坐成佛。到彼岸已，得波羅蜜（到達解脫的彼岸）。慕道真士，自觀自心。知佛在內，不向外尋。即心即佛，即佛即心。心明識佛，曉了識心。離心非佛，離佛非心。非佛莫測，無所堪任。執空滯寂，於此漂沉。諸佛菩薩，非此安心。明心大士，悟此玄音。身心性妙，用無更改。是故智者，放心自在。莫言心王，空無體性。能使色身，作邪作正。非有非無，隱顯不定。心性離空，能凡能聖。是故相勸，好生防慎。剎那造作，還復漂沉。清凈心智，如世黃金。般若（智慧）法藏，並在身心。無為法寶，非淺非深。諸佛菩薩，了此本心。有緣遇者，非去來今。』有偈（頌）說：『夜夜抱佛眠，朝朝還共起。起坐鎮相隨，語默』是道嗎？大士（菩薩的尊稱）用手指指鞋子。是世俗嗎？大士用手指指僧人的衲衣。陳宣帝大建元年（569年）入涅槃，享年七十三歲。曾著《心王銘》說：『觀心空王，玄妙難測。無形無相，有大神力。能滅千災，成就萬德。體性雖空，能施法則。觀之無形，呼之有聲。為大法將，心戒傳經。水中鹽味，色里膠青。決定是有，不見其形。心王亦爾，身內居停。面門出入，應物隨情。自在無礙，所作皆成。了本識心，識心見佛。是心是佛，是佛是心。唸唸佛心，佛心念佛。欲得早成，戒心自律。凈律凈心，心即是佛。除此心王，更無別佛。欲求成佛，莫染一物。心性雖空，貪嗔體實。入此法門，端坐成佛。到彼岸已，得波羅蜜（到達解脫的彼岸）。慕道真士，自觀自心。知佛在內，不向外尋。即心即佛，即佛即心。心明識佛，曉了識心。離心非佛，離佛非心。非佛莫測，無所堪任。執空滯寂，於此漂沉。諸佛菩薩，非此安心。明心大士，悟此玄音。身心性妙，用無更改。是故智者，放心自在。莫言心王，空無體性。能使色身，作邪作正。非有非無，隱顯不定。心性離空，能凡能聖。是故相勸，好生防慎。剎那造作，還復漂沉。清凈心智，如世黃金。般若（智慧）法藏，並在身心。無為法寶，非淺非深。諸佛菩薩，了此本心。有緣遇者，非去來今。』有偈（頌）說：『夜夜抱佛眠，朝朝還共起。起坐鎮相隨，語默』

【English Translation】 English version Is it the path? The Great Being (a respectful title for Bodhisattva) points to the shoes with his finger. Is it the mundane? The Great Being points to the patched robe of a monk with his finger. Emperor Xuan of Chen entered Nirvana in the first year of the Dajian era (569 AD), at the age of seventy-three. He once wrote the 'Mind King Inscription,' saying: 'Observing the mind, the Empty King, is profound and immeasurable. Without form or appearance, it possesses great divine power. It can extinguish a thousand calamities and accomplish myriad virtues. Although its essence is empty, it can bestow principles. Observing it, it is formless; calling it, it has a voice. It serves as a great Dharma general, transmitting scriptures through the precepts of the mind. Like the taste of salt in water, like glue in color. It is definitely there, but its form is unseen. The Mind King is also like this, residing within the body. It enters and exits through the face, responding to things according to feelings. Free and unobstructed, everything it does is accomplished. Understanding the original consciousness of the mind, recognizing the mind, one sees the Buddha. This mind is the Buddha, and the Buddha is this mind. Every thought is the Buddha-mind, and the Buddha-mind thinks of the Buddha. If you wish to achieve enlightenment quickly, discipline yourself with the precepts of the mind. Purify the precepts, purify the mind, and the mind is the Buddha. Apart from this Mind King, there is no other Buddha. If you seek to become a Buddha, do not be tainted by anything. Although the nature of the mind is empty, greed and anger are substantial. Entering this Dharma gate, sit upright and become a Buddha. Having reached the other shore, one attains Paramita (perfection, reaching the other shore of liberation). True aspirants of the path, observe their own minds. Know that the Buddha is within, do not seek externally. The mind is the Buddha, and the Buddha is the mind. When the mind is clear, one recognizes the Buddha; understanding, one recognizes the mind. Apart from the mind, there is no Buddha; apart from the Buddha, there is no mind. Without the Buddha, it is unfathomable, incapable of anything. Clinging to emptiness, one stagnates in silence, drifting in this. The Buddhas and Bodhisattvas do not find peace in this. Great beings who have enlightened their minds, understand this profound sound. The body and mind are wonderfully essential, their function unchanging. Therefore, wise ones, let go of the mind and be at ease. Do not say that the Mind King is empty and without substance. It can cause the physical body to do evil or good. Neither existent nor non-existent, its appearance is uncertain. The nature of the mind transcends emptiness, capable of being ordinary or saintly. Therefore, I advise you to be very cautious. A moment's creation, and one drifts again. Pure mind and wisdom are like gold in the world. The treasury of Prajna (wisdom) Dharma is within the body and mind. The unconditioned Dharma treasure is neither shallow nor deep. The Buddhas and Bodhisattvas understand this original mind. Those who encounter it through affinity are beyond past, present, and future.' There is a Gatha (verse) that says: 'Night after night, I sleep embracing the Buddha; morning after morning, I rise together with it. Rising and sitting, it always accompanies me; in speech and silence.'

同居止。纖毫不相離。如身影相似。欲識佛去處。祇這語聲是。(保寧勇云。大眾。傅大士此頌。古今不墜。一切人知。向此瞥地者固多。錯會者不少。玄沙云。大小傅大士。只認得個昭昭靈靈。洞山聰云。且道衲僧家。日裡還曾睡也無。此兩轉語。誰言世上無仙客。須信壺中別有天。保寧亦有一頌。要眠時即眠。要起時即起。水洗面皮光。啜茶濕卻嘴。大海紅塵處。平地波濤起。呵呵阿呵呵。啰哩啰啰哩)又曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。(斷橋倫頌云。狗走抖擻口。猴愁樓搜頭。瑞巖門外水。自古向西流)。

(張無盡見皓布裈舉大士此頌。皓曰。此頌得法身邊事。頌不得法身向上事。無盡曰。請和尚頌。皓遂應聲頌曰。昨夜雨霶亨。打倒葡萄棚。知事普請。行者人力。拄底拄撐底撐。撐撐拄拄到天明。依舊可憐生)又曰。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。

唐龐蘊居士(嗣法馬祖一)

囊州居士龐蘊。衡州衡陽縣人也。字道玄。世本儒業。少悟塵勞。志求真諦。唐貞元初。謁石頭遷禪師。問不與萬法為侶者是甚麼人。石頭以手掩其口。豁然有省。后與丹霞為友。一日石頭問曰。子見老僧以來。日用事作么生。居士曰。若問日用事。即無開口處。

【現代漢語翻譯】現代漢語譯本：同住在一起，一丁點兒也不分離，就像身影一樣相似。想要知道佛在哪裡，就是這說話的聲音。（保寧勇云禪師說：各位，傅大士的這首偈頌，從古至今都沒有衰落，所有人都知道。雖然很多人對此有所領悟，但誤解的人也不少。玄沙禪師說：大傅大士和小傅大士，只認識那昭昭靈靈的東西。洞山聰禪師說：且說我們出家人，白天還曾睡覺嗎？這兩句轉語，誰說世上沒有神仙？要相信壺中另有天地。保寧禪師也有一首偈頌：要睡的時候就睡，要起的時候就起，用水洗臉皮光亮，喝茶濕潤嘴唇。在大海紅塵之中，平地上掀起波濤。呵呵阿呵呵，啰哩啰啰哩）又說：空手拿著鋤頭，步行卻騎著水牛。人從橋上走過，橋流動而水不流。（斷橋倫禪師頌道：狗走抖擻著嘴，猴子愁眉苦臉。瑞巖寺門外的水，自古以來向西流）。

（張無盡看到皓布裈舉起傅大士的這首偈頌，皓布裈說：這首偈頌說的是法身邊事，頌不了法身向上事。張無盡說：請和尚頌一下。皓布裈於是應聲頌道：昨夜雨下得很大，打倒了葡萄棚。知事普請大眾，行者出力，拄的拄，撐的撐，撐撐拄拄到天明，依舊可憐的樣子）又說：有一樣東西先於天地而存在，沒有形狀，本來寂靜空虛。能夠作為萬物的根本，不隨著四季而衰落。

唐朝龐蘊居士（師承馬祖道一禪師）

囊州居士龐蘊，是衡州衡陽縣人，字道玄，世代以儒學為業。年輕時領悟到世俗的勞苦，立志尋求真理。唐貞元初年（785年），拜見石頭希遷禪師，問道：『不與萬法為伴侶的是什麼人？』石頭希遷用手摀住他的嘴，龐蘊豁然開悟。後來與丹霞禪師為友。一天，石頭希遷問道：『你自從見到老僧以來，每天的日常事務是怎樣做的？』龐蘊居士回答說：『如果問我每天的日常事務，我就無從開口。』

【English Translation】 English version: Living together, not separated by a single hair, like shadows resembling each other. If you want to know where the Buddha is, it is this sound of speech. (Baoning Yongyun said: Everyone, this verse by Layman Fu has not declined since ancient times, and everyone knows it. Although many people have glimpsed it, many have misunderstood it. Xuansha said: Big Layman Fu and Small Layman Fu only recognize the bright and spiritual thing. Dongshan Cong said: Tell me, have we monks ever slept during the day? These two turning phrases, who says there are no immortals in the world? You must believe that there is another world in the pot. Baoning also has a verse: Sleep when you want to sleep, get up when you want to get up, wash your face with water to make it bright, and sip tea to wet your mouth. In the great sea of red dust, waves rise on the flat ground. Hehe A hehe, luo li luo luo li) He also said: Holding a hoe with empty hands, riding a water buffalo on foot. People pass over the bridge, the bridge flows and the water does not flow. (Duanqiao Lun praised: The dog walks shaking its mouth, the monkey frowns. The water outside the gate of Ruiyan Temple has flowed westward since ancient times).

(Zhang Wujin saw Hao Bukun raise Layman Fu's verse, Hao said: This verse speaks of the affairs of the Dharmakaya, but cannot praise the upward affairs of the Dharmakaya. Wujin said: Please, Abbot, praise it. Hao then responded and praised: Last night the rain was heavy, knocking down the grape trellis. The supervisor asked everyone, the workers contributed their strength, propping and supporting, propping and supporting until dawn, still pitiful). He also said: There is something that exists before heaven and earth, without form, originally寂寥 (jìliáo,寂靜空虛, quiet and empty). It can be the master of all phenomena, and does not wither with the four seasons.

Layman Pang Yun of the Tang Dynasty (Successor of Mazu Daoyi)

Layman Pang Yun of Nangzhou, was a native of Hengyang County, Hengzhou, named Daoxuan, and his family had been engaged in Confucianism for generations. He realized the toil of the world in his youth and aspired to seek the truth. In the early years of Zhenyuan (785 AD) of the Tang Dynasty, he visited Zen Master Shitou Xiqian and asked: 'What kind of person is not a companion with all dharmas?' Shitou covered his mouth with his hand, and Pang Yun suddenly realized. Later, he became friends with Zen Master Danxia. One day, Shitou asked: 'Since you met the old monk, how have you been doing your daily affairs?' Layman Pang Yun replied: 'If you ask me about my daily affairs, I have nothing to say.'

乃呈偈曰。日用事無別。唯吾自偶諧。頭頭非取捨。處處沒張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。石頭然之。曰子以緇邪素邪。居士曰。愿從所慕。遂不剃染。后參馬祖。問不與萬法為侶者。是甚麼人。馬祖曰。待汝一口吸盡西江水。即向汝道。居士于言下。頓領玄旨。(東林圭老頌云。大海波濤淺。小人方寸深。海枯終見底。人死不知心　雲門杲頌云。一口吸盡西江水。甲乙丙丁庚戊己。咄咄咄。啰啰哩)。

(白雲端頌云。一口吸盡西江水。萬古千今無一滴。要須黨理不黨親。馬祖可惜口門窄)乃留駐。參承二載。居士一日問馬祖曰。如水無筋骨。能勝萬斛舟。此理如何。馬祖曰。遮里無水亦無舟。說甚麼筋骨。居士又問馬祖曰。不昧本來人。請師高著眼。祖直下覷。居士曰。一種沒絃琴。惟師彈得妙。祖直上覷。居士乃作禮。馬祖歸方丈。居士隨後入曰。弄巧成拙。(妙喜曰。馬師覷上覷下。即不無。爭柰昧卻本來人。居士雖然禮拜。渾侖吞個棗。馬祖歸方丈。士隨後入云。弄巧成拙。救得一半)居士有偈曰。有男不婚。有女不嫁。大家團欒頭。共說無生話。(徑山杲示羅快然云。昔龐居士有言。有男不婚。有女不嫁。大家團欒頭。共說無生話。後來元豐間。有個士人。謂之無為居

【現代漢語翻譯】現代漢語譯本於是（龐蘊）呈上偈語說：『日常所做的事並沒有什麼特別，只是我自己恰好與之和諧。事事物物都不需要取捨，處處都沒有違背乖戾。誰來評判朱衣紫袍的官位高低？丘山之間沒有任何塵埃。神通和妙用，不過是運水和搬柴。』石頭希遷禪師認可了他的說法，問他說：『你這是要出家當和尚呢，還是在家修行呢？』居士說：『我願意跟隨我所仰慕的（方式）。』於是（石頭希遷禪師）沒有給他剃度，也沒有讓他穿上僧衣。後來（龐蘊）參訪馬祖道一禪師，問道：『不與萬法為侶的是什麼人？』馬祖說：『等你一口吸盡西江水，我就告訴你。』居士在（馬祖）的言語下，立刻領悟了玄妙的旨意。（東林圭老作頌說：『大海的波濤尚有淺處，小人的心胸卻深不可測。海枯終究能見底，人死卻不知其心。』雲門杲作頌說：『一口吸盡西江水，甲乙丙丁庚戊己。咄咄咄，啰啰哩。』）

（白雲端作頌說：『一口吸盡西江水，萬古千今沒有一滴。要必須講道理不講情面，可惜馬祖的嘴巴太窄了。』）於是（龐蘊）留下來，參學侍奉兩年。居士有一天問馬祖說：『如水沒有筋骨，卻能承載萬斛（古代容量單位）的船，這是什麼道理？』馬祖說：『這裡沒有水也沒有船，說什麼筋骨？』居士又問馬祖說：『不昧本來人（不迷惑于本來面目的人），請老師高眼相看。』馬祖直接向下看。居士說：『一種沒有弦的琴，只有老師您彈得妙。』馬祖直接向上看。居士於是作禮。馬祖回到方丈室。居士隨後進入（方丈室）說：『弄巧成拙。』（妙喜禪師說：『馬祖向上看，向下看，並非沒有道理，只是迷惑了本來人。居士雖然禮拜，卻囫圇吞棗。馬祖回到方丈室，居士隨後進入說，弄巧成拙，只救回了一半。』）居士有偈語說：『有兒子不結婚，有女兒不嫁人，大家團團圍坐在一起，共同談論無生之理。』（徑山杲開示羅快然說：『過去龐蘊居士說過，有兒子不結婚，有女兒不嫁人，大家團團圍坐在一起，共同談論無生之理。後來元豐年間（1078-1085），有個士人，稱之為無為居士』）

【English Translation】 English version Then, he (Pang Yun) presented a verse, saying: 'Daily affairs are no different, only I myself happen to be in harmony with them. Everything is beyond acceptance or rejection, everywhere there is no disobedience or perversity. Who judges the ranks of officials in scarlet and purple robes? There is no dust on the hills. Supernatural powers and wondrous functions are just carrying water and chopping wood.' Shi Tou (Shitou Xiqian) approved of his statement and asked, 'Are you going to become a monk or practice at home?' The layman said, 'I wish to follow what I admire.' So (Shi Tou) did not shave his head or have him wear monastic robes. Later, (Pang Yun) visited Ma Zu (Mazu Daoyi) and asked, 'What kind of person is not a companion to the myriad dharmas?' Ma Zu said, 'When you have swallowed all the water of the West River in one gulp, I will tell you.' The layman immediately understood the profound meaning in (Ma Zu's) words. (Donglin Gui composed a verse saying: 'The waves of the great sea still have shallow places, but the heart of a petty person is unfathomable. The sea will eventually dry up and the bottom will be seen, but one does not know the heart of a dead person.' Yunmen Gao composed a verse saying: 'Swallowing all the water of the West River in one gulp, A, B, C, D, G, E, F. Tut, tut, tut, la, la, li.')

(Baiyun Duan composed a verse saying: 'Swallowing all the water of the West River in one gulp, there is not a drop in ten thousand ages. One must be reasonable and not partial, it is a pity that Ma Zu's mouth is too narrow.') So (Pang Yun) stayed and served for two years. One day, the layman asked Ma Zu, 'Like water without tendons or bones, it can carry a boat of ten thousand hu (ancient unit of volume), what is the principle?' Ma Zu said, 'There is no water and no boat here, what are you talking about tendons and bones?' The layman then asked Ma Zu, 'The one who is not deluded about the original person, please teacher, look with high eyes.' Ma Zu looked directly down. The layman said, 'A kind of stringless zither, only you, teacher, can play it wonderfully.' Ma Zu looked directly up. The layman then bowed. Ma Zu returned to his abbot's room. The layman followed him in and said, 'Trying to be clever but becoming clumsy.' (Miaoxi said, 'Ma Zu looking up and looking down is not without reason, but he is deluded about the original person. Although the layman bowed, he swallowed the date whole. Ma Zu returned to his abbot's room, and the layman followed him in and said, trying to be clever but becoming clumsy, only half was saved.') The layman has a verse saying: 'Having sons but not marrying, having daughters but not marrying, everyone sits together in a circle, talking about the principle of non-birth.' (Jingshan Gao instructed Luo Kuairan, saying: 'In the past, Layman Pang Yun said, having sons but not marrying, having daughters but not marrying, everyone sits together in a circle, talking about the principle of non-birth. Later, during the Yuanfeng period (1078-1085), there was a scholar called Layman Wuwei')

士。姓楊。名杰。字次公。嘗參前輩。于宗門中。有真實得力處。曾和龐公此偈云。男大須婚。女大須嫁。討甚閑工夫。更說無生話。這兩個俗漢子。將他十方常住一片田地。不向官中印契。各自分疆列界道。我知有。而時時向無佛處稱尊。當時亦有個不平底。謂之海印信禪師。時住蘇州定慧。因見無為此偈。亦有一偈曰。我無男婚。我無女嫁。困來便打眠。誰管無生話。這三個老漢。說此三偈。快然居士。開眼也著。閤眼也著。不開不合也著。妙喜只得冷地看。看即不無。畢竟快然居士。向開眼處著到耶。閤眼處著到耶。不開不合處著到耶。若向開眼處著到。則落在龐公圈䙡里。在閤眼處著到。則落在楊無為圈䙡里。在不開不合處著到。則落在海印禪師圈䙡里。快然見恁么說。定道總不恁么。若總不恁么。又落在妙喜圈䙡里。要出三老圈䙡則易。要出妙喜圈䙡則難。快然畢竟如何出得。待歸延平嫁了女。卻緩緩地來。為你說破)自爾機辯迅捷。諸方向之。

因至藥山。(藥山和尚。石頭法嗣)藥山問曰。一乘中還著得這個事么。居士曰。某甲祇管日求升合。不知還著得么。藥山曰。道居士不見石頭得么。居士曰。拈一放一。未為好手。藥山曰。老僧住持事繁。居士珍重便出。藥山曰。拈一放一的是好手。居士

【現代漢語翻譯】現代漢語譯本：士，姓楊，名杰，字次公。他曾經向前輩請教，在宗門中，有真實得力之處。他曾經和龐蘊居士作了這樣的偈語：『男大須婚，女大須嫁，討甚閑工夫，更說無生話。』（意思是：男子長大就應該結婚，女子長大就應該出嫁，何必尋找那些空閑的工夫，還說什麼無生的道理。）這兩個俗漢子，將他十方常住一片田地，不向官中印契，各自分疆列界道，我知有。而時時向無佛處稱尊。（意思是：這兩個世俗的人，把十方常住的一片田地，不向官府登記立契，各自劃分疆界，說我知道有。而且時時在沒有佛的地方稱尊。）當時也有個不平的人，叫做海印信禪師，當時住在蘇州定慧寺，因為看到楊無為的這首偈語，也作了一首偈語說：『我無男婚，我無女嫁，困來便打眠，誰管無生話。』（意思是：我沒有兒子要結婚，我沒有女兒要出嫁，困了就睡覺，誰管什麼無生的道理。）這三個老漢，說這三首偈語，快然居士，開眼也著，閤眼也著，不開不合也著。妙喜只得冷地看，看即不無，畢竟快然居士，向開眼處著到耶？閤眼處著到耶？不開不合處著到耶？若向開眼處著到，則落在龐公圈䙡里；在閤眼處著到，則落在楊無為圈䙡里；在不開不合處著到，則落在海印禪師圈䙡里。快然見恁么說，定道總不恁么。若總不恁么，又落在妙喜圈䙡里。要出三老圈䙡則易，要出妙喜圈䙡則難。快然畢竟如何出得？待歸延平嫁了女，卻緩緩地來，為你說破。（意思是：這三個老漢，說了這三首偈語，快然居士，睜眼也對，閉眼也對，不睜不閉也對。妙喜我只能冷眼旁觀，看是看到了，但快然居士，到底是在睜眼處對了呢？還是在閉眼處對了呢？還是在不睜不閉處對了呢？如果是在睜眼處對了，那就落入了龐蘊居士的圈套里；如果在閉眼處對了，那就落入了楊無為的圈套里；如果是在不睜不閉處對了，那就落入了海印禪師的圈套里。快然居士見我這麼說，一定說都不是這樣。如果都不是這樣，那就又落入了我的圈套里。要跳出這三個老人的圈套容易，要跳出我的圈套就難了。快然居士到底要怎麼才能跳脫出來呢？等我回到延平嫁了女兒，再慢慢地來為你點破。）自此以後，楊杰機智敏捷，各方人士都向他請教。因為他到了藥山（藥山和尚，石頭法嗣），藥山問他說：『在一乘佛法中，還用得著這件事嗎？』居士說：『我只管每天求升斗，不知道還用得著嗎？』藥山說：『難道居士你沒見過石頭嗎？』居士說：『拈一放一，未為好手。』（意思是：拿一個放一個，算不上是好手段。）藥山說：『老僧我住持事務繁忙，居士你多多保重。』說完便離開了。藥山說：『拈一放一的才是好手。』居士

【English Translation】 English version: Shi. His surname was Yang, given name Jie, courtesy name Cigong. He once consulted with seniors and had genuine insights within the Chan school. He once composed this verse with Layman Pang Yun (龐蘊): 'Men must marry when they grow up, women must be wed when they grow up. Why seek idle effort, and speak of non-birth?' (Meaning: Men should marry when they grow up, and women should be wed when they grow up. Why bother seeking idle efforts and talking about the principle of non-birth?) These two vulgar fellows, taking the ten directions' ever-abiding field, do not register it with the government, each dividing and demarcating boundaries, saying, 'I know there is.' And constantly claiming supremacy where there is no Buddha. At that time, there was also a dissatisfied person, named Haiyin Xin Chanshi (海印信禪師) (Zen Master Haiyin Xin), who was then residing at Dinghui Temple (定慧寺) in Suzhou. Upon seeing Yang Wuwei's (楊無為) verse, he also composed a verse saying: 'I have no son to marry, I have no daughter to wed. When tired, I simply sleep. Who cares about the talk of non-birth?' (Meaning: I have no son to marry off, I have no daughter to wed off. When tired, I simply sleep. Who cares about the talk of non-birth?) These three old men, speaking these three verses, Layman Kuairan (快然居士), whether his eyes are open, closed, or neither open nor closed, it fits. Miaoxi (妙喜) can only watch coldly. Watching is not without its purpose, but ultimately, Layman Kuairan, where does he land when his eyes are open? Where does he land when his eyes are closed? Where does he land when his eyes are neither open nor closed? If he lands where his eyes are open, then he falls into Layman Pang's trap; if he lands where his eyes are closed, then he falls into Yang Wuwei's trap; if he lands where his eyes are neither open nor closed, then he falls into Zen Master Haiyin's trap. Seeing me say this, Kuairan will surely say it's not like that at all. If it's not like that at all, then he falls into Miaoxi's trap. It's easy to escape the traps of the three old men, but it's difficult to escape Miaoxi's trap. How can Kuairan ultimately escape? Wait until I return to Yanping (延平) and marry off my daughter, then I will slowly come and explain it to you.) From then on, Yang Jie was quick-witted and agile, and people from all directions sought his guidance. Because he went to Yaoshan (藥山) (Monk Yaoshan, a Dharma heir of Shitou), Yaoshan asked him, 'Within the One Vehicle (一乘), can this matter be attached to?' The layman said, 'I only manage to seek measures daily, I don't know if it can be attached to.' Yaoshan said, 'Has the layman not seen Shitou (石頭)?' The layman said, 'Picking one up and putting one down is not a good hand.' Yaoshan said, 'This old monk is busy with temple affairs, layman, take care.' Then he left. Yaoshan said, 'Picking one up and putting one down is indeed a good hand.' The layman

曰。好個一乘問宗。今日失卻也。藥山曰。是是。因辭藥山。藥山命十禪客。相送至門首。居士乃指空中雪曰。好雪片片不落別處。有全禪客曰。落在甚處。居士遂與一掌。全曰。也不得草草。居士曰。恁么稱禪客。閻羅老子未放你在。全曰。居士作么生。居士又掌曰。眼見如盲。口說如啞。

丹霞和尚。(法嗣石頭)一日來訪居士。見女子靈照洗菜次。霞問。居士在否。靈照放下菜籃。斂手而立。霞又問。居士在否。靈照提籃便行。歸舉似居士。居士曰。赤土搽牛奶。丹霞乃隨後入見居士。居士見來。不起亦不言。霞乃豎起拂子。居士豎起槌子。霞曰。祇恁么。更別有。居士曰。這回見師不似於前。霞曰。不妨減人聲價。居士曰。比來折你一下。霞曰。恁么則啞卻天然口也。居士曰。你啞由本分。累我亦啞。霞便擲下拂子而去。居士召曰。然阇梨。然阇梨。霞不顧。居士曰。不惟患啞。兼更患聾。丹霞一日訪居士曰。昨日相見。何似今日。居士曰。如法舉昨日事來。作個宗眼。霞曰。祇如宗眼。還著得龐公么。居士曰。我在你眼裡。霞曰。某甲眼窄。何處安身。居士曰。是眼何窄。是身何安。霞休去。居士曰。更道取一句。便得此話圓。霞亦不對。居士曰。就中這一句。無人道得。一日居士向丹霞前。叉手立

【現代漢語翻譯】說：『好一個一乘（Ekayana，唯一佛乘）問宗（questioning the essence of Zen）。今天卻失掉了。』藥山（Yaoshan，人名）說：『是，是。』於是告辭藥山。藥山命十個禪客（Chan monks）相送至門口。居士（lay Buddhist）便指著空中的雪說：『好雪，片片不落在別處。』有位全禪客（Quan Chan monk）說：『落在什麼地方？』居士便打了他一掌。全禪客說：『也不可草率。』居士說：『你這樣也配稱禪客？閻羅老子（Yama，地獄之主）不會放過你的。』全禪客說：『居士你怎麼樣？』居士又打了一掌，說：『眼見如同瞎子，口說如同啞巴。』

丹霞和尚（Danxia，人名，a monk）一日來拜訪居士，看見女子靈照（Lingzhao，人名）正在洗菜。丹霞問：『居士在嗎？』靈照放下菜籃，合手而立。丹霞又問：『居士在嗎？』靈照提起菜籃便走。回去告訴了居士。居士說：『赤土搽牛奶。』丹霞於是隨後進去拜見居士。居士見他來了，不起身也不說話。丹霞便豎起拂子（ceremonial whisk）。居士豎起槌子（mallet）。丹霞說：『就只是這樣嗎？還有別的嗎？』居士說：『這次見你和之前不一樣了。』丹霞說：『不妨減損人的聲價。』居士說：『比來折損你一下。』丹霞說：『這樣說來，就啞了天然的口了。』居士說：『你啞是你本分，連累我也啞了。』丹霞便扔下拂子走了。居士叫道：『然阇梨（Ran Sheli，梵語Arhan的音譯，意為阿羅漢），然阇梨。』丹霞不回頭。居士說：『不只患了啞病，還患了耳聾。』丹霞一日拜訪居士說：『昨日相見，和今日相比如何？』居士說：『如法地把昨日的事拿來說說，作個宗眼（essential point）。』丹霞說：『就如宗眼，還容得下龐公（Pang Gong，人名）嗎？』居士說：『我在你眼裡。』丹霞說：『我的眼界窄，哪裡安身？』居士說：『是眼為何窄？是身為何不安？』丹霞沉默了。居士說：『再說一句，便能圓滿此話。』丹霞也不回答。居士說：『就其中這一句，無人能說得。』一日，居士向丹霞面前，叉手而立。

【English Translation】 Said: 'What a fine questioning of the essence of the Ekayana (一乘, the One Vehicle)! Today it is lost.' Yaoshan (藥山, person's name) said: 'Yes, yes.' Thereupon he took his leave of Yaoshan. Yaoshan ordered ten Chan monks (禪客) to escort him to the gate. The lay Buddhist (居士) then pointed to the snow in the sky and said: 'Good snow, each flake not falling elsewhere.' A certain Chan monk named Quan (全禪客) said: 'Where does it fall?' The lay Buddhist then gave him a slap. Quan said: 'One should not be so careless.' The lay Buddhist said: 'You call yourself a Chan monk like that? Yama (閻羅老子, the King of Hell) will not let you off!' Quan said: 'What about you, lay Buddhist?' The lay Buddhist gave him another slap and said: 'Seeing like the blind, speaking like the mute.'

One day, the monk Danxia (丹霞, person's name, a monk) came to visit the lay Buddhist and saw the woman Lingzhao (靈照, person's name) washing vegetables. Danxia asked: 'Is the lay Buddhist in?' Lingzhao put down the vegetable basket, folded her hands, and stood there. Danxia asked again: 'Is the lay Buddhist in?' Lingzhao picked up the basket and left. She returned and told the lay Buddhist. The lay Buddhist said: 'Rubbing milk on red earth.' Danxia then followed her in to see the lay Buddhist. Seeing him come, the lay Buddhist neither rose nor spoke. Danxia then raised his whisk (拂子, ceremonial whisk). The lay Buddhist raised his mallet (槌子, mallet). Danxia said: 'Just like that? Is there anything else?' The lay Buddhist said: 'This time seeing you is not like before.' Danxia said: 'It doesn't matter if it diminishes one's reputation.' The lay Buddhist said: 'I've been depreciating you all along.' Danxia said: 'In that case, the natural mouth is silenced.' The lay Buddhist said: 'Your muteness is your own business; you're making me mute too.' Danxia then threw down his whisk and left. The lay Buddhist called out: 'Ran Sheli (然阇梨, transliteration of Sanskrit Arhan, meaning Arhat), Ran Sheli.' Danxia did not turn back. The lay Buddhist said: 'Not only suffering from muteness, but also suffering from deafness.' One day, Danxia visited the lay Buddhist and said: 'How is today's meeting compared to yesterday's?' The lay Buddhist said: 'Righteously bring up yesterday's matter and make it the essential point (宗眼).' Danxia said: 'Just like the essential point, can it still accommodate Pang Gong (龐公, person's name)?' The lay Buddhist said: 'I am in your eyes.' Danxia said: 'My eyes are narrow; where can I find a place to settle?' The lay Buddhist said: 'Why are the eyes narrow? Why is the body uneasy?' Danxia remained silent. The lay Buddhist said: 'Say one more sentence, and this conversation will be complete.' Danxia also did not answer. The lay Buddhist said: 'Within this sentence, no one can say it.' One day, the lay Buddhist stood before Danxia with his hands folded.

。少時即出去。霞不顧。居士卻來坐。霞卻向居士前。叉手立。少時便入方丈。居士曰。汝入我出。未有事在。霞曰。這老翁出出入入。有甚了期。居士曰。卻無些子慈悲心。霞曰。引得這漢。到這田地。居士曰。把甚麼引。霞乃拈起居士幞頭曰。卻似一個老師僧。居士卻將幞頭安霞頭上曰。一似個少年俗人。霞應喏三聲。居士曰。猶有昔時氣息在。霞乃拋下幞頭曰。大似一個烏紗巾。居士乃應喏三聲。霞曰。昔時氣息爭忘得。居士彈指三下曰。動天動地。一日丹霞見居士來。便作走勢。居士曰。猶是拋身勢。怎生是顰呻勢。霞便坐。居士乃向前。以拄杖畫地作七字。霞于下面。書個一字。居士曰。因七見一。見一忘七。霞曰。這裡著語。居士乃哭三聲而去。一日居士與丹霞出行。見江水澄碧。居士指水曰。得恁么也。還辨不出。霞曰。的個辨不出。居士以手戽水潑霞三遍。霞曰。莫恁么。莫恁么。卻以水潑居士。居士曰。當恁么時。堪作個甚麼。霞曰。無物外。居士曰。得便宜人少。得便宜人少。霞無對。居士曰。誰不落便宜。又一日訪居士。至門首相見。乃問居士在不。居士曰。飢不擇食。丹霞曰。龐老在否。居士曰。蒼天蒼天。便入宅去。丹霞曰。蒼天蒼天。便回。

居士一日訪長髭和尚。(法嗣石頭)

【現代漢語翻譯】現代漢語譯本：（丹霞）年少時就離開了。（龐）蘊不理睬。（龐）居士就過來坐下。丹霞卻走到居士面前，叉手站立。過了一會兒便進入方丈。（龐）居士說：『你進來我出去，還沒有事情發生。』丹霞說：『這老翁出出入入，有什麼了結的時候？』（龐）居士說：『卻沒一點慈悲心。』丹霞說：『引得這漢，到這田地。』（龐）居士說：『用什麼引？』丹霞於是拿起居士的幞頭說：『卻像一個老師僧。』（龐）居士卻將幞頭安在丹霞頭上說：『一似個少年俗人。』丹霞應『喏』三聲。（龐）居士說：『猶有昔時氣息在。』丹霞於是拋下幞頭說：『大似一個烏紗巾。』（龐）居士也應『喏』三聲。丹霞說：『昔時氣息爭忘得？』（龐）居士彈指三下說：『動天動地。』一日，丹霞見居士來，便作出要走的姿勢。（龐）居士說：『猶是拋身勢，怎生是顰呻勢？』丹霞便坐下。（龐）居士乃向前，以拄杖在地上畫了七個字。丹霞在下面，寫了一個『一』字。（龐）居士說：『因七見一，見一忘七。』丹霞說：『這裡著語。』（龐）居士乃哭三聲而去。一日，（龐）居士與丹霞出行，見江水澄碧。（龐）居士指水說：『得恁么也，還辨不出？』丹霞說：『的個辨不出。』（龐）居士以手舀水潑了丹霞三遍。丹霞說：『莫恁么，莫恁么。』卻用水潑（龐）居士。（龐）居士說：『當恁么時，堪作個甚麼？』丹霞說：『無物外。』（龐）居士說：『得便宜人少，得便宜人少。』丹霞無對。又一日，（丹霞）拜訪（龐）居士，到門首相見，乃問居士在不在。（龐）居士說：『飢不擇食。』丹霞說：『龐老在否？』（龐）居士說：『蒼天蒼天。』便入宅去。丹霞說：『蒼天蒼天。』便回。（龐）居士一日拜訪長髭和尚（法嗣石頭）。

【English Translation】 English version: When (Danxia) was young, he left. Pang Yun (居士, a lay Buddhist) ignored him. Layman Pang came and sat down. Danxia went in front of the layman, standing with his hands clasped. After a while, he entered the abbot's room. Layman Pang said, 'You come in and I go out, but nothing has happened yet.' Danxia said, 'This old man goes in and out, when will it end?' Layman Pang said, 'You have no compassion at all.' Danxia said, 'Leading this fellow to this state.' Layman Pang said, 'Leading with what?' Danxia then picked up the layman's turban and said, 'Looks like an old monk.' Layman Pang then put the turban on Danxia's head and said, 'Looks like a young layman.' Danxia responded with 'Yes' three times. Layman Pang said, 'There is still the breath of the past.' Danxia then threw down the turban and said, 'Looks like a black gauze hat.' Layman Pang also responded with 'Yes' three times. Danxia said, 'How can the breath of the past be forgotten?' Layman Pang snapped his fingers three times and said, 'Shaking heaven and earth.' One day, Danxia saw the layman coming and made a gesture of leaving. Layman Pang said, 'Still a gesture of abandoning the body, what is the gesture of frowning and groaning?' Danxia then sat down. Layman Pang then stepped forward and drew seven characters on the ground with his staff. Danxia wrote the character 'one' below. Layman Pang said, 'Seeing one through seven, forgetting seven through seeing one.' Danxia said, 'Here is where the words land.' Layman Pang then cried three times and left. One day, Layman Pang and Danxia were traveling and saw the river water clear and blue. Layman Pang pointed to the water and said, 'Having attained this, can you still not distinguish?' Danxia said, 'Indeed, I cannot distinguish.' Layman Pang scooped water with his hand and splashed Danxia three times. Danxia said, 'Don't do that, don't do that.' Then he splashed Layman Pang with water. Layman Pang said, 'At such a time, what can be done?' Danxia said, 'Nothing outside of things.' Layman Pang said, 'Few people gain advantage, few people gain advantage.' Danxia had no reply. Another day, (Danxia) visited Layman Pang. Meeting him at the door, he asked if the layman was in. Layman Pang said, 'When hungry, one does not choose food.' Danxia said, 'Is Old Pang in?' Layman Pang said, 'Heavens, heavens.' Then he went into the house. Danxia said, 'Heavens, heavens.' Then he returned. One day, Layman Pang visited Monk Changzi (長髭和尚, Long-bearded Monk) (a Dharma heir of Shitou (石頭, Stone)).

師升座。眾集定。居士出曰。各請自撿好。卻于禪床右立。時有僧問。不觸主人翁。請師答話。長髭曰。識龐公么。曰不識。居士便搊住曰。苦哉苦哉。僧無對。居士便拓開。師少間卻問。適來這僧。還吃棒否。居士曰。待伊甘始得。長髭曰。居士祇見錐頭利。不見鑿頭方。居士曰。恁么說話。某甲即得。外人聞之。要且不好。長髭曰。不好個甚麼。居士曰。阿師祇見錐頭尖。不見鑿頭利。(應庵華云。風行草偃。水到渠成。覿面提持。斬釘截鐵。龐居士打開無盡寶藏。運出自己家珍。要且只解自家富貴。安能富貴別人。長髭久經陣敵。慣戴作家。至險至危處。愈見八面玲瓏。歸宗大眾集定。其間設有一個半個。善能自撿。便與趕出。何故。家無白澤之圖。豈有如是妖怪)大同普濟和尚。(法嗣石頭)一日問居士曰。是個言語。今古少人避得唇舌。只如翁避得么。居士應喏。普濟再舉前話。居士曰。甚麼處去來。普濟又舉前話。居士曰。什麼處去來。普濟曰。非但如今。古人亦有此語句。居士作舞而去。普濟曰。這風顛漢。自過教誰點撿。一日普濟訪居士。居士曰。憶在母胎時。有一則語。舉似阿師。不得作道理主持。普濟曰。猶是隔生也。居士曰。向道不得作道理。普濟曰。驚人之句。爭得不怕。居士曰。如師見解

【現代漢語翻譯】師父升座說法，眾人聚集完畢。有位居士出來說：『請各位自己好好檢查。』然後站在禪床右邊。當時有僧人問道：『不觸犯主人翁（指本性，自性），請師父回答。』長髭（指居士，因其有長長的鬍鬚）說：『你認識龐公（龐蘊，唐代著名居士）嗎？』僧人說：『不認識。』居士便抓住僧人說：『苦啊苦啊！』僧人無言以對。居士便放開他。師父過了一會兒卻問：『剛才那位僧人，該不該打他一頓？』居士說：『要等他心甘情願才行。』長髭說：『居士你只看到錐子的尖利，沒看到鑿子的方正。』居士說：『這樣說話，我倒是可以接受。外人聽了，恐怕不好。』長髭說：『哪裡不好？』居士說：『阿師你只看到錐子的尖，沒看到鑿子的鋒利。』（應庵華（應庵曇華禪師）說：風行草偃，水到渠成，覿面提持，斬釘截鐵。龐居士打開無盡寶藏，運出自己家珍，要且只解自家富貴，安能富貴別人。長髭久經陣敵，慣戴作家，至險至危處，愈見八面玲瓏。歸宗大眾集定，其間設有一個半個，善能自撿，便與趕出。何故？家無白澤之圖，豈有如是妖怪）大同普濟和尚（普濟禪師，法嗣石頭希遷）有一天問居士說：『有個言語，自古以來很少有人能避開唇舌之爭。不知您能避開嗎？』居士應了一聲『喏』。普濟再次提起之前的話。居士說：『從哪裡來？』普濟又提起之前的話。居士說：『從哪裡來？』普濟說：『不只是現在，古人也有這樣的語句。』居士跳舞而去。普濟說：『這個瘋癲漢，自己過了關，教誰來點檢？』有一天普濟拜訪居士。居士說：『記得還在母胎里的時候，有一句話，說給阿師聽，不能用道理來主持。』普濟說：『還是隔了一層。』居士說：『早就說了不能用道理。』普濟說：『驚人之句，怎能不怕？』居士說：『如師見解。』

【English Translation】 The master ascended the seat. The assembly gathered. The layman came forward and said, 'Please everyone examine yourselves carefully.' Then he stood to the right of the Zen bed. At that time, a monk asked, 'Without touching the master of the house (referring to one's inherent nature, self-nature), please, Master, answer.' Long Beard (referring to the layman, because of his long beard) said, 'Do you know Layman Pang (Pang Yun, a famous layman of the Tang Dynasty (618-907))?' The monk said, 'I do not know him.' The layman then grabbed the monk and said, 'How bitter, how bitter!' The monk had no reply. The layman then released him. After a short while, the master asked, 'That monk just now, should he be beaten or not?' The layman said, 'Only when he is willing.' Long Beard said, 'Layman, you only see the sharpness of the awl's head, but not the squareness of the chisel's head.' The layman said, 'If you speak like that, I can accept it. But if outsiders hear it, it may not be good.' Long Beard said, 'What's not good about it?' The layman said, 'Master, you only see the sharpness of the awl's head, but not the sharpness of the chisel's head.' (Ying'an Hua (Zen Master Ying'an Tanhua) said: The wind blows, and the grass bends; when water arrives, a channel is formed; direct pointing, decisive and firm. Layman Pang opened up endless treasures and brought out his own family jewels, but he only knows how to enrich himself; how can he enrich others? Long Beard has been through many battles and is accustomed to wearing the mantle of an author; in the most dangerous and precarious situations, he appears even more resourceful. The assembly of Guizong is gathered; if there is even one or two among them who are good at self-examination, they should be driven out. Why? If the house has no map of the Bai Ze (a mythical creature), how can there be such monsters?) One day, Reverend Puji (Zen Master Puji, a Dharma heir of Shitou Xiqian) of Datong asked the layman, 'There is a saying that few people throughout history have been able to avoid disputes. Can you avoid it?' The layman responded with a 'Yes.' Puji repeated the previous statement. The layman said, 'Where did it come from?' Puji repeated the previous statement again. The layman said, 'Where did it come from?' Puji said, 'Not only now, but the ancients also had such sayings.' The layman danced and left. Puji said, 'This madman has passed the test himself; who will examine him?' One day, Puji visited the layman. The layman said, 'I remember when I was still in the womb, there was a saying that I would tell to the Master, but it cannot be upheld with reason.' Puji said, 'It is still separated by a layer.' The layman said, 'I already said it cannot be upheld with reason.' Puji said, 'Such startling words, how can one not be afraid?' The layman said, 'Like the Master's understanding.'

。可謂驚人。普濟曰。不作道理。卻成道理。居士曰。不但隔一生兩生。普濟曰。粥飯底僧。一任撿責。居士鳴指三下。普濟一日見居士來。便掩卻門曰。多知老翁。莫與相見。居士曰。獨坐獨語。過在阿誰。普濟乃開門。居士把住曰。是師多知。是我多知。普濟曰。多知且置。閉門與開門。卷舒爭幾許。居士曰。祇此一問。氣急殺人。普濟默然。居士曰。弄巧成拙。一日見普濟。居士拈起手中笊籬曰。大同師。大同師。普濟不應。居士曰。石頭一宗。到師處冰消瓦解。普濟曰。不得龐翁舉灼然如此。居士拋下笊籬曰。寧知不直一文錢。普濟曰。雖不直一文錢。欠他又爭得。居士作舞而去。普濟提起笊籬曰。居士。居士回首。普濟作舞而去。居士撫掌曰。歸去來。歸去來。

大梅和尚。(法嗣馬祖)居士聞之。欲驗師實。特去相訪。才相見。居士便問。久向大梅。未審梅子熟也未。大梅曰。熟也。你向甚麼處下口。居士曰。百雜碎。大梅伸手曰。還我核子來。居士便去。

訪芙蓉太毓。(法嗣馬祖)因行食。到居士前。居士擬接。毓乃縮手曰。生心受施。凈名蚤訶。去此一機。居士還甘否。居士曰。當時善現豈不作家。毓曰。非關他事。居士曰。食到口邊。被他奪卻。毓乃下食。居士曰。不消一句子。(

【現代漢語翻譯】現代漢語譯本：真可謂令人震驚。普濟禪師說：『不講道理，卻反而成了道理。』居士說：『不僅僅是隔了一生兩生。』普濟禪師說：『吃粥吃飯的僧人，任憑你檢查責備。』居士彈了三下手指。普濟禪師有一天看見居士來了，便關上門說：『多知的長者，不要與他相見。』居士說：『獨自坐著獨自說話，過錯在誰呢？』普濟禪師於是打開門。居士抓住門說：『是禪師多知，還是我多知？』普濟禪師說：『多知暫且放下，關門與開門，捲起放下相差多少？』居士說：『僅僅這一問，就讓人氣得要死。』普濟禪師沉默不語。居士說：『弄巧成拙。』有一天見到普濟禪師，居士拿起手中的笊籬說：『大同禪師，大同禪師。』普濟禪師不應答。居士說：『石頭宗的禪法，到了禪師這裡就冰消瓦解了。』普濟禪師說：『沒有龐蘊居士的灼見，事情不會是這樣。』居士扔下笊籬說：『哪裡知道它不值一文錢。』普濟禪師說：『即使不值一文錢，欠了他的又怎麼行呢？』居士跳著舞離開了。普濟禪師提起笊籬說：『居士。』居士回頭。普濟禪師跳著舞離開了。居士拍手說：『回去吧，回去吧。』

大梅和尚（馬祖道一的弟子）。居士聽說了他，想要驗證他的真偽，特地去拜訪。剛一見面，居士便問：『久仰大梅禪師，不知梅子熟了沒有？』大梅禪師說：『熟了，你從什麼地方下口呢？』居士說：『百雜碎。』大梅禪師伸出手說：『還我核子來。』居士便離開了。

拜訪芙蓉太毓禪師（馬祖道一的弟子）。一次行腳乞食，走到居士面前。太毓禪師將要接過食物，卻又縮回手說：『生起分別心接受佈施，維摩詰（Vimalakirti，在家菩薩，以智慧和辯才著稱）早就呵斥過了。去掉這一層機巧，居士還甘心嗎？』居士說：『當時須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）難道不是在表演嗎？』太毓禪師說：『與他事無關。』居士說：『食物到了嘴邊，卻被他奪走了。』太毓禪師於是放下食物。居士說：『不必說一句話。』

【English Translation】 English version: It can be described as astonishing. Chan Master Puji said, 'Not making sense, yet it becomes sense.' The layman said, 'Not just separated by one or two lifetimes.' Chan Master Puji said, 'Monks who eat congee and rice, let you inspect and blame them.' The layman snapped his fingers three times. One day, Chan Master Puji saw the layman coming and closed the door, saying, 'The knowledgeable elder, do not meet with him.' The layman said, 'Sitting alone and talking to oneself, whose fault is it?' Chan Master Puji then opened the door. The layman grabbed the door and said, 'Is it the master who is more knowledgeable, or am I more knowledgeable?' Chan Master Puji said, 'Knowledge aside for now, closing the door and opening the door, how much difference is there between rolling up and letting go?' The layman said, 'Just this one question is enough to make one angry to death.' Chan Master Puji remained silent. The layman said, 'Trying to be clever but ending up clumsy.' One day, seeing Chan Master Puji, the layman picked up the bamboo ladle in his hand and said, 'Great Master Datong, Great Master Datong.' Chan Master Puji did not respond. The layman said, 'The Chan of the Stone lineage has melted away at the master's place.' Chan Master Puji said, 'Without Layman Pang's (Pang Yun, a famous lay Buddhist) clear insight, things would not be like this.' The layman threw down the ladle and said, 'How would one know it's not worth a penny?' Chan Master Puji said, 'Even if it's not worth a penny, how can one afford to owe it?' The layman danced away. Chan Master Puji picked up the ladle and said, 'Layman.' The layman turned his head. Chan Master Puji danced away. The layman clapped his hands and said, 'Go back, go back.'

Chan Master Damei (disciple of Mazu Daoyi). The layman heard of him and wanted to verify his authenticity, so he went to visit him. As soon as they met, the layman asked, 'I have long admired Chan Master Damei, I wonder if the plums are ripe yet?' Chan Master Damei said, 'They are ripe, where do you start to eat?' The layman said, 'All mixed up.' Chan Master Damei reached out his hand and said, 'Return the pit to me.' The layman then left.

Visiting Chan Master Furong Taiyu (disciple of Mazu Daoyi). Once, while walking for alms, he came to the layman. Chan Master Taiyu was about to receive the food, but then withdrew his hand and said, 'Giving rise to discriminating thoughts when receiving offerings, Vimalakirti (Vimalakirti, a lay bodhisattva known for his wisdom and eloquence) has long rebuked. Removing this artifice, is the layman still willing?' The layman said, 'Wasn't Subhuti (Subhuti, one of the Buddha's ten great disciples, known for his understanding of emptiness) also acting at that time?' Chan Master Taiyu said, 'It's unrelated to other matters.' The layman said, 'The food is at the mouth, but it was taken away.' Chan Master Taiyu then put down the food. The layman said, 'No need for a single word.'

圓悟勤云。善現作家。芙蓉奇特。盡被龐居士一時領過了也。只如龐居士道不消一句子。且道是那一句。端坐受供養。施主蒙安樂。頌云。凈明呵善現。芙蓉勘龐老。彼此不相饒。峻機無處討。雲行雨施。雷奔電掃。殺虎陷虎。出草入草。毗婆尸佛早留心。直至如今不得妙)又問。馬大師著實為人處。還分付吾師否。毓曰。某甲尚未見他。作么生知他著實處。居士曰。祇此見知。也無討處。毓曰。居士也不得一向言說。居士曰。一向言說。師又失宗。若作兩向三向。師還開得口否。毓曰。直是開口不得。可謂實也。居士撫掌而出。

本溪和尚。(法嗣馬祖)因居士問。丹霞打侍者意在何所。本溪曰。大老翁見人長短在。居士曰。為我與師同參。方敢借問。本溪曰。若恁么。從頭舉來。共你商量。居士曰。老大翁不可共你說人是非。本溪曰。念翁年老。居士曰。罪過罪過。一日本溪見居士來。乃目示多時。居士乃將杖子。畫一圓相。本豁便近前。以腳踏。居士曰。是甚麼。是甚麼。卻于居士前。畫一圓相。居士亦以腳踏卻。本豁曰。來時有。去時無。居士抱杖子而立。本溪曰。來時有。去時無。居士曰。幸自圓成。徒勞目視。本溪拍手曰。奇時一無所得。居士拈杖子。點點而去。本溪曰。看路看路。居士曰。是甚

【現代漢語翻譯】現代漢語譯本圓悟勤說：『須菩提（善現的另一種稱呼，意為『善於顯現』）真是個行家，芙蓉道楷也非同尋常，都被龐蘊居士一下子領會過去了。』就像龐居士說的『不消一句子』，那麼請問，是哪一句呢？『端坐受供養，施主蒙安樂。』頌詞說：『凈明呵斥善現，芙蓉勘驗龐老。彼此互不相讓，嚴峻的機鋒無處可尋。雲行雨施，雷奔電掃。殺虎陷虎，出草入草。毗婆尸佛（過去七佛之首）早就留心，直到如今也得不到妙處。』又問：『馬大師（馬祖道一）真正為人處世的地方，還傳授給您的老師了嗎？』慧毓說：『我還沒有見過他，怎麼知道他真正為人處世的地方呢？』居士說：『僅僅是這個見知，也沒有可以探究的地方。』慧毓說：『居士您也不要一味地說。』居士說：『一味地說，老師您又失去了宗旨。如果從兩方面或三方面來說，老師您還能開口嗎？』慧毓說：『真是開口不得，可以說是實在的。』居士拍手而出。

本溪和尚（馬祖道一的弟子）因為居士問：『丹霞（丹霞天然）打侍者的用意在哪裡？』本溪說：『老人家見人長短就在於此。』居士說：『因為我和老師您是同參，才敢請問。』本溪說：『如果這樣，從頭說來，和你商量。』居士說：『老人家不可和您說人是非。』本溪說：『念翁年老。』居士說：『罪過罪過。』一天，本溪見居士來，就用眼睛示意很久。居士就拿杖子，畫一個圓相。本豁便走上前，用腳踩。居士說：『這是什麼？這是什麼？』卻在居士面前，畫一個圓相。居士也用腳踩掉。本豁說：『來時有，去時無。』居士抱著杖子站立。本溪說：『來時有，去時無。』居士說：『幸自圓成，徒勞目視。』本溪拍手說：『奇時一無所得。』居士拿起杖子，點點而去。本溪說：『看路看路。』居士說：『是甚麼？』

【English Translation】 English version Yuanwu Qin said: 'Shànxiàn (Subhuti, meaning 'Good Manifestation') is truly an expert, and Furong Daokai is also extraordinary, both of whom have been completely understood by Layman Pang.' Just like Layman Pang said, 'No need for a single sentence,' then, which sentence is it? 'Sit upright and receive offerings, may the donors enjoy peace and happiness.' The verse says: 'Jingming scolds Shànxiàn, Furong examines Old Pang. Neither yields to the other, the stern mechanism is nowhere to be found. Clouds move and rain falls, thunder roars and lightning flashes. Killing tigers and trapping tigers, emerging from the grass and entering the grass. Vipashyin Buddha (the first of the past seven Buddhas) had long been mindful, but even now he cannot obtain the subtlety.' Someone asked again: 'Did Great Master Ma (Mazu Daoyi) transmit his true way of dealing with people to your teacher?' Huìyù said: 'I have not yet met him, how would I know his true way of dealing with people?' The layman said: 'Just this seeing and knowing, there is nowhere to investigate.' Huìyù said: 'Layman, you should not speak one-sidedly.' The layman said: 'Speaking one-sidedly, your teacher loses the principle again. If speaking from two or three aspects, can your teacher still open his mouth?' Huìyù said: 'Truly, one cannot open one's mouth, it can be said to be real.' The layman clapped his hands and left.

Monk Benxi (a disciple of Mazu Daoyi) because the layman asked: 'What is the intention of Danxia (Danxia Tianran) hitting the attendant?' Benxi said: 'The old man sees people's strengths and weaknesses in this.' The layman said: 'Because you and I, teacher, are fellow practitioners, I dare to ask.' Benxi said: 'If so, tell it from the beginning, and I will discuss it with you.' The layman said: 'The old man cannot talk about people's rights and wrongs with you.' Benxi said: 'Nian Weng is old.' The layman said: 'Sin, sin.' One day, Benxi saw the layman coming and signaled with his eyes for a long time. The layman then took his staff and drew a circle. Benhuo then stepped forward and stepped on it. The layman said: 'What is this? What is this?' But in front of the layman, he drew a circle. The layman also stepped on it. Benhuo said: 'There is when coming, there is not when going.' The layman stood holding his staff. Benxi said: 'There is when coming, there is not when going.' The layman said: 'Fortunately, it is complete in itself, it is futile to look with the eyes.' Benxi clapped his hands and said: 'It is strange that nothing is obtained.' The layman picked up his staff and left, tapping it. Benxi said: 'Watch the road, watch the road.' The layman said: 'What is it?'

么。是甚麼。

石林和尚。(法嗣馬祖)見居士來。乃豎起拂子曰。不落丹霞機。試道一句子。居士奪卻拂子。卻自豎起拳。石林曰。正是丹霞機。居士曰。與我不落看。石林曰。丹霞患啞。龐公患聾。居士曰。恰是。石林無語。居士曰。向道偶爾。又一日問居士。某甲有個借問。居士莫惜言語。居士曰。便請舉來。石林曰。元來惜言語。居士曰。這個問訊。不覺落他便宜。石林乃掩耳。居士曰。作家作家。石林一日自下茶與居士。居士才接茶。石林乃抽身退後曰。何似生。居士曰。有口道不得。石林曰。須是恁么始得。居士拂袖而去曰。也大無端。石林曰。識得龐翁也。居士卻回。石林曰。也大無端。居士無語。石林曰。也解無語去。

又訪齊峰和尚。(法嗣馬祖)齊峰曰。俗人頻頻入僧院。討個甚麼。居士回顧兩邊曰。誰恁么道。齊峰乃咄之。居士曰。在這裡。齊峰曰。莫是當陽道么。居士曰。背後底聻。齊峯迴首曰。看看。居士曰。草賊大敗。齊峰無語。一日齊峰與居士並行。居士乃前行一步曰。我強如師一步。齊峰曰。無背向。老翁要爭先在。居士曰。苦中苦。未是此一句。齊峰曰。怕翁不甘。居士曰。老翁若不堪。齊峰堪作個甚麼。齊峰曰。若有棒在手。打不解倦。居士便行一摑曰。不多好。

【現代漢語翻譯】現代漢語譯本：么。是什麼？

石林和尚（Shilin，法嗣馬祖）見到居士來，便豎起拂塵說：『不落入丹霞（Danxia，唐代禪僧）的窠臼，試說一句。』居士奪過拂塵，卻自己豎起拳頭。石林說：『這正是丹霞的機鋒。』居士說：『與我不落入看看。』石林說：『丹霞患了啞病，龐公（Pangong，指龐蘊，唐代居士）患了耳聾。』居士說：『恰是如此。』石林無話可說。居士說：『向道偶爾如此。』又有一天，石林問居士：『某甲有個問題想請教，居士不要吝惜言語。』居士說：『請問吧。』石林說：『原來你還是吝惜言語。』居士說：『這個問訊，不知不覺就落入了他的圈套。』石林於是摀住耳朵。居士說：『真是行家，真是行家。』有一天，石林親自給居士倒茶，居士剛接過茶，石林就抽身退後說：『感覺如何？』居士說：『有口也說不出來。』石林說：『必須這樣才行。』居士拂袖而去說：『真是太沒道理了。』石林說：『認得龐翁嗎？』居士卻又回來。石林說：『真是太沒道理了。』居士無語。石林說：『也懂得無語了。』

又拜訪齊峰和尚（Qifeng，法嗣馬祖），齊峰說：『俗人頻頻進入僧院，想要討個什麼？』居士回頭看看兩邊說：『誰這麼說？』齊峰便呵斥他。居士說：『就在這裡。』齊峰說：『莫非是當陽（Dangyang，地名）的說法嗎？』居士說：『背後的呢？』齊峯迴頭說：『看看。』居士說：『草寇大敗。』齊峰無語。有一天，齊峰與居士並排行走，居士便向前走一步說：『我比師父強一步。』齊峰說：『沒有背向，老翁要爭先嗎？』居士說：『苦中苦，還不是這一句。』齊峰說：『怕老翁不甘心。』居士說：『老翁若是不堪，齊峰又能做什麼？』齊峰說：『若是有棒在手，打也不會覺得累。』居士便走上去打了他一下說：『不多好。』

【English Translation】 English version: What? What is it?

Venerable Shilin (Shilin, a Dharma heir of Mazu) saw the layman coming and raised his whisk, saying, 'Without falling into the trap of Danxia (Danxia, a Chan monk of the Tang Dynasty), try to say a phrase.' The layman snatched the whisk and raised his fist instead. Shilin said, 'This is precisely Danxia's style.' The layman said, 'See if I fall into it.' Shilin said, 'Danxia suffers from muteness, and Pangong (Pangong, referring to Pang Yun, a layman of the Tang Dynasty) suffers from deafness.' The layman said, 'Exactly so.' Shilin was speechless. The layman said, 'I spoke of it casually.' Another day, Shilin asked the layman, 'I have a question to ask; please don't be stingy with your words.' The layman said, 'Please ask.' Shilin said, 'So you are still stingy with words.' The layman said, 'This greeting unknowingly falls into his trap.' Shilin then covered his ears. The layman said, 'A master, a master indeed.' One day, Shilin personally poured tea for the layman. As soon as the layman took the tea, Shilin withdrew and said, 'How does it feel?' The layman said, 'I can't say it even if I have a mouth.' Shilin said, 'It must be like this.' The layman flung his sleeve and left, saying, 'How unreasonable!' Shilin said, 'Do you recognize Old Man Pang?' The layman then returned. Shilin said, 'How unreasonable!' The layman was silent. Shilin said, 'You also know how to be silent.'

He also visited Venerable Qifeng (Qifeng, a Dharma heir of Mazu). Qifeng said, 'Laypeople frequently enter the monastery, seeking what?' The layman looked around and said, 'Who said that?' Qifeng then scolded him. The layman said, 'It's right here.' Qifeng said, 'Is it the saying of Dangyang (Dangyang, a place name)?' The layman said, 'What about behind?' Qifeng turned his head and said, 'Look, look.' The layman said, 'The bandit army is utterly defeated.' Qifeng was speechless. One day, Qifeng and the layman were walking side by side. The layman took a step forward and said, 'I am one step stronger than the master.' Qifeng said, 'Without back or front, does the old man want to compete?' The layman said, 'Bitter within bitter, this is not yet that phrase.' Qifeng said, 'I fear the old man is unwilling.' The layman said, 'If the old man is incapable, what can Qifeng do?' Qifeng said, 'If I had a stick in my hand, I wouldn't tire of hitting.' The layman then walked up and slapped him, saying, 'Not much good.'

齊峰始拈棒。被居士把住曰。這賊今日一場敗闕。齊峰笑曰。是我拙。是公巧。居士乃撫掌出曰。平交平交。居士又問。此去峰頂有幾里。齊峰曰。甚麼處去來。居士曰。可謂峻硬。不得問著。齊峰曰。是多少。居士曰。一二三。齊峰曰。四五六。居士曰。何不道七。齊峰曰。才道七。便有八。居士曰。住得也。齊峰曰。一任添取。居士喝便出去。齊峰隨後亦喝。居士曰。不得堂堂道。齊峰曰。還我恁么時龐公主人翁來。居士曰。少神作么。齊峰曰。好個問訊。問不著人。居士曰。好來好來。(應庵華云。發大機。顯大用。且非電光石火。疾焰過風。要須平地上險崖。孤峻處平坦。看他二老深入虎穴。透徹淵源。至於結角羅紋。遊刃磅礴。得大自在。因甚麼峰頂未曾到。只如齊峰云。還我恁么時龐老主人公來。士云。少神作么。歸宗向這裡。擬著個眼。也要諸人瞥地。良久云。竹影掃階塵不動。月穿潭底水無痕)。

又訪百靈和尚。(法嗣馬祖)路次相逢。百靈便問。南嶽得力句。還曾舉向人也無。居士曰。曾舉來。百靈曰。舉向甚麼人。居士以手自指曰。龐公。百靈曰。直是妙德空生。也讚歎不及。居士卻問。阿師得力句。是誰得知。百靈戴笠子便行。居士曰。善為道路。百靈更不回首。(徑山杲云。這個話

【現代漢語翻譯】現代漢語譯本齊峰開始拿起棒子。居士一把抓住他說：『你這賊今天徹底失敗了。』齊峰笑著說：『是我笨拙，是您巧妙。』居士於是拍手而出，說：『平手，平手。』居士又問：『從這裡到峰頂有幾里路？』齊峰說：『從什麼地方來？』居士說：『真可謂峻峭堅硬，問不得。』齊峰說：『是多少？』居士說：『一二三。』齊峰說：『四五六。』居士說：『為什麼不說七？』齊峰說：『才說七，便有八。』居士說：『住口吧。』齊峰說：『任你新增。』居士大喝一聲便出去。齊峰隨後也大喝一聲。居士說：『不得堂堂正正地說。』齊峰說：『還我那時龐公（龐蘊，唐代著名居士）的主人翁來。』居士說：『少顯靈作什麼？』齊峰說：『好一個問訊，問不著人。』居士說：『好來好來。』（應庵華禪師說：『發大機，顯大用，且非電光石火，疾焰過風。要須平地上險崖，孤峻處平坦。看他二老深入虎穴，透徹淵源。至於結角羅紋，遊刃磅礴，得大自在。因甚麼峰頂未曾到？只如齊峰云：還我恁么時龐老主人公來。士云：少神作么。歸宗向這裡，擬著個眼，也要諸人瞥地。』良久云：『竹影掃階塵不動，月穿潭底水無痕。』）又拜訪百靈和尚（馬祖道一的弟子）。在路上相遇，百靈便問：『南嶽（南嶽懷讓禪師）得力的句子，還曾向人提起過嗎？』居士說：『曾提起過。』百靈說：『向什麼人提起過？』居士用手指著自己說：『龐公。』百靈說：『真是妙德（文殊菩薩）和空生（須菩提，佛陀十大弟子之一），也讚歎不及。』居士反問：『阿師得力的句子，是誰得知的？』百靈戴上斗笠便走。居士說：『善於趕路。』百靈更不回頭。（徑山杲禪師說：『這個話』）

【English Translation】 English version Qi Feng began to raise his staff. The layman grabbed it and said, 'You thief, you've utterly failed today.' Qi Feng laughed and said, 'It's my clumsiness, it's your skill.' The layman then clapped his hands and went out, saying, 'A draw, a draw.' The layman then asked, 'How many miles is it from here to the summit?' Qi Feng said, 'Coming from where?' The layman said, 'It can be described as steep and hard, unaskable.' Qi Feng said, 'How much is it?' The layman said, 'One, two, three.' Qi Feng said, 'Four, five, six.' The layman said, 'Why not say seven?' Qi Feng said, 'As soon as you say seven, there's eight.' The layman said, 'Stop it.' Qi Feng said, 'Add as you please.' The layman shouted and went out. Qi Feng also shouted after him. The layman said, 'Don't speak so grandly.' Qi Feng said, 'Return to me the master of old Pang (Pang Yun, a famous lay Buddhist of the Tang Dynasty) at that time.' The layman said, 'Why show off your supernatural powers?' Qi Feng said, 'What a greeting, it doesn't reach anyone.' The layman said, 'Good, good.' (Zen Master Ying'an Hua said, 'Emitting great opportunity, displaying great function, and not like lightning and sparks, a quick flame passing the wind. It requires dangerous cliffs on flat ground, and flatness in solitary and steep places. See how these two old men deeply enter the tiger's den, thoroughly understanding the source. As for the knotted patterns, wielding the knife freely, obtaining great freedom. Why hasn't the summit been reached? Just like Qi Feng said, "Return to me the master of old Pang at that time." The layman said, "Why show off your supernatural powers?" Guizong is here, intending to put an eye on it, also wanting everyone to glimpse it.' After a long while, he said, 'The bamboo shadow sweeps the steps but the dust doesn't move, the moon pierces the bottom of the pool but the water leaves no trace.') He also visited the monk Bailing (a disciple of Mazu Daoyi). They met on the road, and Bailing asked, 'Have you ever mentioned the powerful saying of Nanyue (Zen Master Nanyue Huairang) to anyone?' The layman said, 'I have mentioned it.' Bailing said, 'To whom did you mention it?' The layman pointed to himself and said, 'Pang Gong.' Bailing said, 'Truly, even Manjusri (Bodhisattva of Wisdom) and Subhuti (one of the Buddha's ten great disciples) cannot praise it enough.' The layman asked in return, 'Who knows the powerful saying of the master?' Bailing put on his bamboo hat and left. The layman said, 'Good at traveling.' Bailing didn't turn his head back. (Zen Master Jingshan Gao said, 'This saying')

端。若不是龐公。幾乎錯舉似人。雖然如是。百靈輸他龐老一著。何故。當時不得個破笠頭。遮卻髑髏。有甚面目。見他龐公。楚石琦云。百靈戴笠便去。得力句分明舉似來。因甚麼妙喜老人道。百靈有甚面目見他龐公。也是扶強不扶弱。有人與妙喜作主。要問作么生是得力句。速道速道。擬議不來。劈脊便棒)一日百靈問曰。道得道不得。俱未免。汝且道未免個甚麼。居士以目瞬之。百靈曰。奇特更無此也。居士曰。師錯許人。百靈曰。誰不恁么。誰不恁么。居士珍重而去。一日百靈在方丈內坐。居士入來。百靈把住曰。今人道。古人道。居士作么生道。居士打百靈一摑。百靈曰。不得不道。居士曰。道即有過。百靈曰。還我一摑來。居士近前曰。試下手看。百靈便珍重。一日居士問百靈曰。是這個眼目。免得人口么。百靈曰。作么免得。居士曰。情知情知。百靈曰。棒不打無事人。居士轉身曰。打打。百靈方拈棒起。被居士把住曰。與我免看。百靈無語。

又訪松山和尚。(法嗣馬祖)同居士喫茶。居士舉起橐子曰。人人盡有分。為甚麼道不得。松山曰。祇為人人盡有。所以道不得。居士曰。阿兄為甚麼卻道得。松山曰。不可無言也。居士曰。灼然灼然。松山便喫茶。居士曰。阿兄喫茶。為甚麼不揖客。松

【現代漢語翻譯】現代漢語譯本：完。若不是龐蘊（唐代著名居士），幾乎錯誤地舉薦了人。雖然如此，百靈禪師還是輸了龐蘊一招。為什麼呢？當時如果沒有一頂破斗笠，遮蓋住暴露的頭顱，有什麼面目去見龐蘊呢？楚石琦禪師說，百靈禪師戴著斗笠就走，得力之句分明地舉了出來。為什麼妙喜老人卻說，百靈禪師有什麼面目去見龐蘊呢？這也是扶持強者不扶持弱者。如果有人要替妙喜老人做主，要問什麼是得力之句，快說快說！猶豫不決，就劈頭一棒打下去！有一天，百靈禪師問龐蘊居士：『說得也未免，說不得也未免，你且說說未免的是什麼？』居士用眼睛示意。百靈禪師說：『奇特，再沒有比這更奇特的了！』居士說：『禪師你錯許人了。』百靈禪師說：『誰不是這樣呢？誰不是這樣呢？』居士珍重告辭而去。有一天，百靈禪師在方丈內坐著，居士進來。百靈禪師抓住居士說：『今人怎麼說？古人怎麼說？居士你又怎麼說？』居士打了百靈禪師一巴掌。百靈禪師說：『不得不說啊！』居士說：『說了就錯了。』百靈禪師說：『還我一巴掌來！』居士走近前說：『試試看下手啊！』百靈禪師便珍重告辭。有一天，居士問百靈禪師：『是這個眼目，可以免得人口舌嗎？』百靈禪師說：『怎麼免得？』居士說：『我明白了，我明白了。』百靈禪師說：『棒子不打無事之人。』居士轉身說：『打！打！』百靈禪師剛拿起棒子，就被居士抓住說：『給我免了吧！』百靈禪師無話可說。又去拜訪松山和尚（馬祖道一的法嗣），和居士一起喝茶。居士舉起茶具說：『人人都有份，為什麼說不得？』松山和尚說：『正因為人人都有，所以說不得。』居士說：『阿兄為什麼卻說得？』松山和尚說：『不可無言啊。』居士說：『確實如此，確實如此。』松山和尚便喝茶。居士說：『阿兄喝茶，為什麼不向客人作揖？』

【English Translation】 English version: End. If it weren't for Layman Pang (Pang Yun, a famous lay Buddhist of the Tang Dynasty (618-907)), almost mistakenly recommending someone. Even so, Zen Master Bailing lost to Layman Pang by one move. Why? At that time, if there wasn't a broken bamboo hat to cover the exposed skull, what face would he have to meet Layman Pang? Zen Master Chushi Qi said, Zen Master Bailing left wearing a bamboo hat, the powerful phrase was clearly brought up. Why did Elder Miaoxi say, what face does Zen Master Bailing have to meet Layman Pang? This is also supporting the strong and not supporting the weak. If someone wants to stand up for Elder Miaoxi, and wants to ask what is the powerful phrase, speak quickly! If you hesitate, a stick will hit you on the head! One day, Zen Master Bailing asked Layman Pang: 'Saying it is unavoidable, not saying it is also unavoidable, what is it that is unavoidable?' The layman signaled with his eyes. Zen Master Bailing said: 'Wonderful, there is nothing more wonderful than this!' The layman said: 'Zen Master, you have wrongly praised someone.' Zen Master Bailing said: 'Who isn't like this? Who isn't like this?' The layman respectfully took his leave and departed. One day, Zen Master Bailing was sitting in his abbot's room, and the layman entered. Zen Master Bailing grabbed the layman and said: 'What do people of today say? What did people of the past say? What do you say, Layman?' The layman slapped Zen Master Bailing. Zen Master Bailing said: 'I have to say it!' The layman said: 'Saying it is a mistake.' Zen Master Bailing said: 'Give me back a slap!' The layman stepped forward and said: 'Try to strike!' Zen Master Bailing then respectfully took his leave. One day, the layman asked Zen Master Bailing: 'Is this eye able to avoid people's mouths?' Zen Master Bailing said: 'How can it be avoided?' The layman said: 'I understand, I understand.' Zen Master Bailing said: 'The stick does not strike an innocent person.' The layman turned around and said: 'Strike! Strike!' Zen Master Bailing had just picked up the stick when the layman grabbed it and said: 'Spare me!' Zen Master Bailing was speechless. He also visited Monk Songshan (a Dharma heir of Mazu Daoyi (709-788)), and had tea with the layman. The layman raised the tea container and said: 'Everyone has a share, why can't it be said?' Monk Songshan said: 'Precisely because everyone has it, it cannot be said.' The layman said: 'Why can you say it, Brother?' Monk Songshan said: 'It cannot be without words.' The layman said: 'Indeed, indeed.' Monk Songshan then drank tea. The layman said: 'Brother, you are drinking tea, why don't you bow to the guest?'

山曰誰。居士曰龐公。松山曰。何須更揖。后丹霞聞。乃曰。若不是松山。幾被個老翁惑亂一上。居士聞之。乃令人傳語丹霞曰。何不會取未舉橐子時。一日松山與居士看耕牛。居士指牛曰。是伊時中更安樂。只是未知有。松山曰。若非龐公。又爭識伊。居士曰。阿師道。渠未知有個甚麼。松山曰。未見石頭。不妨道不得。居士曰。見後作么生。松山撫掌三下。一日居士訪松山。見松山攜個杖子。便曰。手中是個甚麼。松山曰。老僧年邁。闕伊一步不得。居士曰。雖然如是。壯力猶存。松山便打。居士曰。放卻手中杖子。致將一問來。松山拋下杖子。居士曰。這老漢。前言不付后語。松山便喝。居士曰。蒼天中更有怨苦。一日松山與居士行次。見僧擇菜。松山曰。黃葉即去。青葉即留。居士曰。不落黃葉。又怎生。松山曰道取。居士曰。不為賓主大難。松山曰。只為強作主宰。居士曰。誰不恁么。松山曰。不是不是。居士曰。青黃不留處。就中難道。松山曰。也解恁么去。居士珍重大眾。松山曰。大眾放你落機處。居士便行。一日松山與居士話次。倏拈起案上尺子曰。還見這個么。居士曰見。松山曰。見個甚麼。居士曰。松山松山。松山曰。不得不道。居士曰。爭得松山。乃拋下尺子。居士曰。有頭無尾得人憎。松山

【現代漢語翻譯】現代漢語譯本山問道：『你是誰？』居士（在家修行的佛教徒）回答說：『我是龐公（龐蘊，唐代著名居士）。』松山說：『何必再施禮呢？』後來丹霞（丹霞天然禪師）聽說了這件事，就說：『如果不是松山，幾乎被這個老翁迷惑了。』居士聽說了丹霞的話，就派人轉告丹霞說：『為什麼不去體會那未舉起布袋的時候呢？』有一天，松山和居士一起看耕牛。居士指著牛說：『是它（指耕牛）在時中更安樂，只是不知道有。』松山說：『如果不是龐公，又怎麼能認識它呢？』居士說：『阿師（對僧人的尊稱）說，它不知道有個什麼？』松山說：『沒見到石頭，不妨說不出來。』居士說：『見到之後怎麼樣？』松山拍了三下手掌。有一天，居士拜訪松山，看見松山拿著一根枴杖，便說：『手中拿的是什麼？』松山說：『老僧年邁，缺了它一步都走不了。』居士說：『雖然如此，壯力猶存。』松山便打。居士說：『放下手中的枴杖，讓我問你一句話。』松山扔下枴杖。居士說：『這老漢，前言不搭后語。』松山便喝斥。居士說：『蒼天之中更有怨苦。』有一天，松山和居士走在一起，看見僧人在擇菜。松山說：『黃葉就去掉，青葉就留下。』居士說：『不落下黃葉，又怎麼行呢？』松山說：『說來聽聽。』居士說：『不為賓主大難。』松山說：『只因爲強作主宰。』居士說：『誰不這樣呢？』松山說：『不是，不是。』居士說：『青黃都不留的地方，其中難道是什麼？』松山說：『也懂得這樣去。』居士珍重地對待大眾。松山說：『大眾放你落機處。』居士便走了。有一天，松山和居士談話，忽然拿起案上的尺子說：『還看見這個嗎？』居士說：『看見了。』松山說：『看見個什麼？』居士說：『松山，松山。』松山說：『不得不說。』居士說：『爭得松山。』於是扔下尺子。居士說：『有頭無尾得人憎。』松山...

【English Translation】 English version The mountain asked: 'Who are you?' The Layman (a Buddhist practitioner at home) replied: 'I am Layman Pang (Pang Yun, a famous Layman of the Tang Dynasty).' Songshan said: 'Why bother with further formalities?' Later, Danxia (Zen Master Danxia Tianran) heard about this and said: 'If it weren't for Songshan, I would have almost been confused by this old man.' When the Layman heard Danxia's words, he sent someone to tell Danxia: 'Why not try to understand the time before the sack was raised?' One day, Songshan and the Layman were watching oxen plowing. The Layman pointed at the ox and said: 'It (referring to the ox) is more at ease in its time, but it just doesn't know it.' Songshan said: 'If it weren't for Layman Pang, how could one recognize it?' The Layman said: 'The Master (a respectful term for a monk) says, it doesn't know what it has?' Songshan said: 'Without seeing the stone, it's okay to not be able to say it.' The Layman said: 'What happens after seeing it?' Songshan clapped his hands three times. One day, the Layman visited Songshan and saw Songshan carrying a staff, so he said: 'What is that in your hand?' Songshan said: 'This old monk is old, and I can't take a step without it.' The Layman said: 'Even so, your strength is still there.' Songshan then hit him. The Layman said: 'Put down the staff in your hand and let me ask you a question.' Songshan threw down the staff. The Layman said: 'This old man, his words don't follow each other.' Songshan then scolded him. The Layman said: 'There is even more resentment and suffering in the heavens.' One day, Songshan and the Layman were walking together and saw a monk picking vegetables. Songshan said: 'The yellow leaves should be removed, and the green leaves should be kept.' The Layman said: 'If the yellow leaves don't fall, how can it be done?' Songshan said: 'Tell me.' The Layman said: 'Not for the difficulty of guest and host.' Songshan said: 'Only because of forcibly acting as the master.' The Layman said: 'Who doesn't do that?' Songshan said: 'No, no.' The Layman said: 'Where neither green nor yellow is kept, what is it in the middle?' Songshan said: 'You also understand how to go like that.' The Layman treated the assembly with respect. Songshan said: 'The assembly lets you drop your opportunity.' The Layman then left. One day, Songshan and the Layman were talking, and suddenly Songshan picked up a ruler on the table and said: 'Do you still see this?' The Layman said: 'I see it.' Songshan said: 'What do you see?' The Layman said: 'Songshan, Songshan.' Songshan said: 'I have to say it.' The Layman said: 'Competing for Songshan.' Then he threw down the ruler. The Layman said: 'Having a head but no tail is hateful.' Songshan...

曰。不是公今日還道不及。居士曰。不及個甚麼。松山曰。有頭無尾。居士曰。強中得弱即有。弱中得強即無。松山抱住居士曰。這個老子。就中無話處。

又訪則川和尚。(法嗣馬祖)則川曰。還記得見石頭時道理否。居士曰。猶得阿師重舉在。則川曰。情知久參事慢。居士曰。阿師老耄。不啻龐公。則川曰。二彼同時。又爭幾許。居士曰。龐公鮮健。且勝阿師。則川曰。不是勝我。祇欠汝個幞頭。居士拈卜幞頭曰。恰與師相似。川大笑而已。川摘茶次。居士曰。法界不容身。師還見我否。則川曰。不是老僧。洎答公話。居士曰。有問有答。蓋是尋常。則川乃摘茶不聽。居士曰。莫怪適來容易借問。川亦不顧。居士喝曰。這無禮儀老漢。待我一一舉嚮明眼人。則川乃拋卻茶籃。便歸方丈。(雪竇云。則川只解把定封疆。不能同生同死。當時好與捋下幞頭。誰敢喚作龐居士)一日則川在方丈內坐。居士見曰。只知端坐方丈。不覺僧到參時。則川垂下一足。居士便出三兩步卻回。則川卻收足。居士曰。可謂自由自在。則川曰。爭柰主人何。居士曰。阿師只知有主。不知有客。則川喚侍者點茶。居士乃作舞而出。

居士到仰山。(法嗣溈山)問久向仰山。到來為甚麼卻覆。仰山豎起拂子。居士曰恰是。仰山曰

【現代漢語翻譯】現代漢語譯本：（松山問龐蘊居士）說：『不是您今天還說不到（那個境界）。』居士說：『不及什麼？』松山說：『有頭無尾。』居士說：『強中得弱還有，弱中得強就沒有。』松山抱住居士說：『這個老傢伙，這裡面沒有說話的地方。』

（龐蘊）又拜訪則川和尚（Zechuan, 馬祖 Daoyi 的法嗣）。則川說：『還記得見石頭（希遷 Xiqian）時的道理嗎？』居士說：『還要阿師（對和尚的尊稱）重新提起。』則川說：『情知你長期參禪，事情就慢了。』居士說：『阿師老了，不亞於龐公（龐蘊自己）。』則川說：『二者同時，又能爭多少呢？』居士說：『龐公身體健康，而且勝過阿師。』則川說：『不是勝過我，只是欠你一個幞頭（古代男子戴的一種帽子）。』居士拿起幞頭說：『恰好與師父相似。』則川大笑而已。則川正在摘茶，居士說：『法界不容身，師父還見到我嗎？』則川說：『不是老僧，才回答你的話。』居士說：『有問有答，這都是尋常。』則川於是摘茶不聽。居士說：『不要怪我剛才輕易地藉此發問。』則川也不理睬。居士喝道：『這無禮儀的老漢，待我一一向明眼人說去。』則川於是拋下茶籃，便回方丈（寺院住持的住所）。（雪竇禪師說：則川只懂得把守自己的地盤，不能同生共死。當時最好捋下他的幞頭，誰還敢叫他龐居士？）』

一天，則川在方丈內坐著，居士看見說：『只知道端坐在方丈，不覺得僧人來參拜的時候。』則川垂下一隻腳。居士便走出三兩步卻又回來。則川卻收回腳。居士說：『可謂自由自在。』則川說：『又奈何得了主人呢？』居士說：『阿師只知道有主，不知道有客。』則川叫侍者點茶。居士於是作舞而出。

居士到仰山（Yangshan, 溈山 Lingyou 的法嗣），問：『久仰仰山，到來為什麼卻顛倒了？』仰山豎起拂子（一種禪宗法器）。居士說：『恰是。』仰山說：

【English Translation】 English version: (Songshan asked Layman Pang Yun) said, 'Isn't it that you still can't speak of (that state) today?' The Layman said, 'Inadequate in what?' Songshan said, 'Having a head but no tail.' The Layman said, 'Getting weakness from strength is still possible, but getting strength from weakness is not.' Songshan hugged the Layman and said, 'This old fellow, there's no room for words here.'

(Pang Yun) also visited Zen Master Zechuan (a Dharma heir of Mazu Daoyi). Zechuan said, 'Do you still remember the principle when you saw Shitou (Xiqian)?' The Layman said, 'I still need the Master (a respectful term for monks) to bring it up again.' Zechuan said, 'Knowing that you've been practicing Zen for a long time, things are slow.' The Layman said, 'The Master is old, no less than Pang Gong (Pang Yun himself).' Zechuan said, 'If the two are at the same time, how much can they contend?' The Layman said, 'Pang Gong is healthy and surpasses the Master.' Zechuan said, 'It's not that I'm surpassed, but I just owe you a futou (a type of hat worn by men in ancient times).' The Layman picked up the futou and said, 'Just like the Master.' Zechuan laughed. Zechuan was picking tea, and the Layman said, 'The Dharma realm does not allow the body, does the Master still see me?' Zechuan said, 'It's not the old monk who answers your words.' The Layman said, 'Having questions and answers, these are all ordinary.' Zechuan then picked tea and did not listen. The Layman said, 'Don't blame me for easily asking about it just now.' Zechuan also ignored him. The Layman shouted, 'This rude old man, I will tell everyone to the discerning people.' Zechuan then threw down the tea basket and returned to his abbot's room (the residence of the abbot of a monastery). (Zen Master Xuedou said: Zechuan only knew how to guard his own territory and could not live and die together. At that time, it would be best to take off his futou, who would dare to call him Layman Pang?)'

One day, Zechuan was sitting in the abbot's room, and the Layman saw him and said, 'Only knowing how to sit upright in the abbot's room, not realizing when the monks come to visit.' Zechuan lowered one foot. The Layman took three or two steps out and then returned. Zechuan retracted his foot. The Layman said, 'It can be said to be free and at ease.' Zechuan said, 'But what can be done about the master?' The Layman said, 'The Master only knows that there is a master, but does not know that there is a guest.' Zechuan called the attendant to prepare tea. The Layman then danced and left.

The Layman went to Yangshan (a Dharma heir of Guishan Lingyou) and asked, 'I have long admired Yangshan, why is it upside down when I arrive?' Yangshan raised his whisk (a Zen implement). The Layman said, 'Exactly.' Yangshan said:

。是仰是覆。居士乃打露柱曰。雖然無人。也要露柱證明。仰山擲下拂子曰。若到諸方。一任舉似。(白雲端頌云。兩個八文為十六。從頭數過猶不足。拿來亂撒向階前。滿地團團春蘚綠)。

又訪洛浦和尚。(法嗣夾山)居士拜起曰。仲夏毒熱。孟冬薄寒。洛浦曰莫錯。居士曰。龐翁年老。洛浦曰。何不寒時道寒。熱時道熱。居士曰。患聾作么。洛浦曰。放你二十棒。居士曰。啞卻我口。塞卻你眼。(應庵華云龐居士雖是煅了底金。要且未經本分鉗錘。洛浦雖輕放過歸宗。不免賊過後張弓。當時待他道。仲夏毒熱。孟冬薄寒。便與趕出。何故。車不橫推。理無曲斷)。

居士一日訪谷隱道者。谷隱問曰。誰。居士豎起杖子。谷隱曰。莫是上上機么。居士拋下杖子。谷隱無語。居士曰。只知上上機。不覺上上事。谷隱曰。作么生是上上事。居士拈起杖子。谷隱曰。不得草草。居士曰。可憐強作主宰。谷隱曰。有一機人。不要拈捶豎拂。亦不用對答言辭。居士若逢。如何則是。居士曰。何處逢。谷隱把住居士。乃曰莫這便是否。居士驀面便唾。谷隱無語。居士與一頌曰。焰水無魚下底鉤。覓魚無處笑君愁。可憐谷隱孜禪伯。被唾如今見亦羞。

居士嘗游講肆。隨喜金剛經。至無我無人處。致問曰。座

【現代漢語翻譯】現代漢語譯本：是仰還是覆？居士便打露柱說：『雖然沒有人，也要露柱來證明。』仰山放下拂子說：『若到各處，任憑你這樣說。』（白雲端頌云：『兩個八文錢加起來是十六，從頭數過還是不夠。拿來亂撒向階前，滿地團團春蘚綠。』）

又拜訪洛浦和尚（法嗣夾山）。居士拜起說：『仲夏（夏季的第二個月）毒熱，孟冬（冬季的第一個月）薄寒。』洛浦說：『莫錯。』居士說：『龐翁（龐蘊，唐代著名居士）年老。』洛浦說：『為什麼不在寒冷時說寒冷，炎熱時說炎熱？』居士說：『裝聾作什麼？』洛浦說：『放你二十棒。』居士說：『啞了我的口，塞了你的眼。』（應庵華云：龐居士雖然是鍛鍊過的金子，但還沒有經過本分的鉗錘。洛浦雖然輕輕放過了歸宗，不免像賊走後才張弓。當時應該等他說『仲夏毒熱，孟冬薄寒』，便把他趕出去。為什麼？車不應該橫著推，理不應該曲著斷。）

居士一日拜訪谷隱道者。谷隱問：『誰？』居士豎起杖子。谷隱說：『莫非是上上機么？』居士拋下杖子。谷隱無語。居士說：『只知上上機，不覺上上事。』谷隱說：『怎麼是上上事？』居士拿起杖子。谷隱說：『不得草草。』居士說：『可憐強作主宰。』谷隱說：『有一機人，不要拈捶豎拂，也不用對答言辭。居士若逢，如何則是？』居士說：『何處逢？』谷隱抓住居士，說：『莫非這就是？』居士驀面便唾。谷隱無語。居士作一頌說：『焰水無魚下底鉤，覓魚無處笑君愁。可憐谷隱孜禪伯，被唾如今見亦羞。』

居士曾經遊歷講經場所，隨喜《金剛經》。到『無我無人』處，提問說：『座主（講經的法師）！既然沒有我，沒有他人，是誰在講？是誰在聽？』座主無語。居士說：『為什麼不說話？』座主說：『我實在無話可說。』居士說：『既然無話可說，又講些什麼？』座主說：『雖然我講了，但實際上沒有講。』居士說：『既然實際上沒有講，又有什麼過失？』座主說：『正因為實際上沒有講，所以過失如山。』居士說：『既然過失如山，又如何消滅？』座主說：『罪性本空，無可消滅。』居士說：『既然罪性本空，又憑什麼證悟？』座主說：『正因為罪性本空，所以憑這個證悟。』居士說：『既然憑這個證悟，又證悟了什麼？』座主說：『正因為憑這個證悟，所以沒有證悟什麼。』居士說：『既然沒有證悟什麼，又有什麼稀奇？』座主說：『正因為沒有證悟什麼，所以非常稀奇。』居士說：『既然非常稀奇，又如何保任？』座主說：『正因為非常稀奇，所以無所保任。』居士說：『既然無所保任，又有什麼作用？』座主說：『正因為無所保任，所以作用如麻。』居士說：『既然作用如麻，又如何委付？』座主說：『正因為作用如麻，所以無所委付。』居士說：『既然無所委付，又如何流傳？』座主說：『正因為無所委付，所以遍滿流傳。』居士說：『既然遍滿流傳，又如何收攝？』座主說：『正因為遍滿流傳，所以當下收攝。』居士說：『既然當下收攝，又如何顯現？』座主說：『正因為當下收攝，所以全體顯現。』居士說：『既然全體顯現，又如何歸根？』座主說：『正因為全體顯現，所以無根可歸。』居士說：『既然無根可歸，又如何了事？』座主說：『正因為無根可歸，所以徹底了事。』居士說：『既然徹底了事，又如何安身立命？』座主說：『正因為徹底了事，所以隨處安身立命。』居士說：『既然隨處安身立命，又如何遊戲三昧？』座主說：『正因為隨處安身立命，所以縱橫遊戲三昧。』居士說：『既然縱橫遊戲三昧，又如何入于正位？』座主說：『正因為縱橫遊戲三昧，所以當下入于正位。』居士說：『既然當下入于正位，又如何方便示導？』座主說：『正因為當下入于正位，所以隨機方便示導。』居士說：『既然隨機方便示導，又如何與道相應？』座主說：『正因為隨機方便示導，所以頭頭與道相應。』居士說：『既然頭頭與道相應，又如何不落言詮？』座主說：『正因為頭頭與道相應，所以句句不落言詮。』居士說：『既然句句不落言詮，又如何開示迷途？』座主說：『正因為句句不落言詮，所以全體開示迷途。』居士說：『既然全體開示迷途，又如何稱揚讚歎？』座主說：『正因為全體開示迷途，所以無處不是稱揚讚歎。』居士說：『既然無處不是稱揚讚歎，又如何究竟穩當？』座主說：『正因為無處不是稱揚讚歎，所以究竟穩當。』居士說：『既然究竟穩當，又如何為人證明？』座主說：『正因為究竟穩當，所以無法為人證明。』居士說：『既然無法為人證明，又如何普利群生？』座主說：『正因為無法為人證明，所以普利群生。』居士說：『既然普利群生，又如何歸於自己？』座主說：『正因為普利群生，所以無歸自己。』居士說：『既然無歸自己，又如何永不斷絕？』座主說：『正因為無歸自己，所以永不斷絕。』居士說：『既然永不斷絕，又如何與古佛心心相印？』座主說：『正因為永不斷絕，所以與古佛心心相印。』居士於是作禮而退。

【English Translation】 English version: Was it facing up or facing down? The layman then struck the dew pillar, saying, 'Even though there is no one here, I still need the dew pillar to testify.' Yangshan then threw down his whisk, saying, 'If you go to other places, you can say whatever you want.' (Baiyun Duan praised, 'Two eight-wen coins make sixteen, but counting from the beginning is still not enough. Take them and scatter them randomly on the steps, covering the ground with round, green moss.')

He also visited the monk Luopu (a Dharma heir of Jiashan). The layman bowed and said, 'Midsummer (the second month of summer) is extremely hot, and early winter (the first month of winter) is slightly cold.' Luopu said, 'Don't be mistaken.' The layman said, 'Old man Pang (Pang Yun, a famous layman of the Tang Dynasty) is old.' Luopu said, 'Why not say cold when it's cold and hot when it's hot?' The layman said, 'Why pretend to be deaf?' Luopu said, 'I'll give you twenty blows.' The layman said, 'You've silenced my mouth and blinded your eyes.' (Ying'an Hua said: Although Layman Pang is refined gold, he has not yet been hammered in the proper way. Although Luopu lightly let Guizong go, he inevitably drew his bow after the thief had left. At that time, he should have waited for him to say, 'Midsummer is extremely hot, and early winter is slightly cold,' and then driven him out. Why? A cart should not be pushed sideways, and reason should not be twisted.)

One day, the layman visited the Taoist Gu Yin. Gu Yin asked, 'Who is it?' The layman raised his staff. Gu Yin said, 'Could it be the highest of the high?' The layman threw down his staff. Gu Yin was speechless. The layman said, 'You only know the highest of the high, but you don't realize the highest of the high matters.' Gu Yin said, 'What are the highest of the high matters?' The layman picked up his staff. Gu Yin said, 'Don't be careless.' The layman said, 'Pitiful, you're forcing yourself to be the master.' Gu Yin said, 'There is a person of opportunity who doesn't need to raise a hammer or a whisk, nor does he need to answer in words. If the layman meets him, what is it?' The layman said, 'Where would I meet him?' Gu Yin grabbed the layman and said, 'Could this be it?' The layman spat in his face. Gu Yin was speechless. The layman composed a verse, saying, 'Fishing with a hook in fiery water without fish, laughing at your sorrow for seeking fish nowhere. Pitiful Gu Yin, the diligent Zen master, is now ashamed to be seen after being spat upon.'

The layman once visited a lecture hall and rejoiced in the Diamond Sutra. When he came to the part about 'no self, no person,' he asked, 'Master of the seat! Since there is no self and no person, who is speaking and who is listening?' The master of the seat was speechless. The layman said, 'Why don't you speak?' The master of the seat said, 'I really have nothing to say.' The layman said, 'Since you have nothing to say, what are you lecturing on?' The master of the seat said, 'Although I have lectured, I have actually not lectured.' The layman said, 'Since you have actually not lectured, what fault is there?' The master of the seat said, 'Precisely because I have actually not lectured, the fault is like a mountain.' The layman said, 'Since the fault is like a mountain, how can it be eliminated?' The master of the seat said, 'The nature of sin is originally empty and cannot be eliminated.' The layman said, 'Since the nature of sin is originally empty, what is there to realize?' The master of the seat said, 'Precisely because the nature of sin is originally empty, that is what is realized.' The layman said, 'Since that is what is realized, what is realized?' The master of the seat said, 'Precisely because that is what is realized, nothing is realized.' The layman said, 'Since nothing is realized, what is so rare?' The master of the seat said, 'Precisely because nothing is realized, it is extremely rare.' The layman said, 'Since it is extremely rare, how can it be maintained?' The master of the seat said, 'Precisely because it is extremely rare, there is nothing to maintain.' The layman said, 'Since there is nothing to maintain, what is its function?' The master of the seat said, 'Precisely because there is nothing to maintain, its function is like hemp.' The layman said, 'Since its function is like hemp, how can it be entrusted?' The master of the seat said, 'Precisely because its function is like hemp, there is nothing to entrust.' The layman said, 'Since there is nothing to entrust, how can it be transmitted?' The master of the seat said, 'Precisely because there is nothing to entrust, it is transmitted everywhere.' The layman said, 'Since it is transmitted everywhere, how can it be gathered?' The master of the seat said, 'Precisely because it is transmitted everywhere, it is gathered at this moment.' The layman said, 'Since it is gathered at this moment, how can it be manifested?' The master of the seat said, 'Precisely because it is gathered at this moment, the whole body is manifested.' The layman said, 'Since the whole body is manifested, how can it return to its root?' The master of the seat said, 'Precisely because the whole body is manifested, there is no root to return to.' The layman said, 'Since there is no root to return to, how can things be settled?' The master of the seat said, 'Precisely because there is no root to return to, things are completely settled.' The layman said, 'Since things are completely settled, how can one find peace and establish one's life?' The master of the seat said, 'Precisely because things are completely settled, one can find peace and establish one's life everywhere.' The layman said, 'Since one can find peace and establish one's life everywhere, how can one play in samadhi?' The master of the seat said, 'Precisely because one can find peace and establish one's life everywhere, one can play freely in samadhi.' The layman said, 'Since one can play freely in samadhi, how can one enter the correct position?' The master of the seat said, 'Precisely because one can play freely in samadhi, one enters the correct position at this moment.' The layman said, 'Since one enters the correct position at this moment, how can one conveniently guide others?' The master of the seat said, 'Precisely because one enters the correct position at this moment, one conveniently guides others according to their needs.' The layman said, 'Since one conveniently guides others according to their needs, how can one be in accordance with the Tao?' The master of the seat said, 'Precisely because one conveniently guides others according to their needs, one is in accordance with the Tao in every aspect.' The layman said, 'Since one is in accordance with the Tao in every aspect, how can one avoid falling into words?' The master of the seat said, 'Precisely because one is in accordance with the Tao in every aspect, every sentence does not fall into words.' The layman said, 'Since every sentence does not fall into words, how can one enlighten those who are lost?' The master of the seat said, 'Precisely because every sentence does not fall into words, the whole body enlightens those who are lost.' The layman said, 'Since the whole body enlightens those who are lost, how can one praise and extol?' The master of the seat said, 'Precisely because the whole body enlightens those who are lost, there is no place that is not praise and extolment.' The layman said, 'Since there is no place that is not praise and extolment, how can one be ultimately secure?' The master of the seat said, 'Precisely because there is no place that is not praise and extolment, one is ultimately secure.' The layman said, 'Since one is ultimately secure, how can one prove it to others?' The master of the seat said, 'Precisely because one is ultimately secure, there is no way to prove it to others.' The layman said, 'Since there is no way to prove it to others, how can one universally benefit all beings?' The master of the seat said, 'Precisely because there is no way to prove it to others, one universally benefits all beings.' The layman said, 'Since one universally benefits all beings, how can one return to oneself?' The master of the seat said, 'Precisely because one universally benefits all beings, there is no return to oneself.' The layman said, 'Since there is no return to oneself, how can it be eternally unbroken?' The master of the seat said, 'Precisely because there is no return to oneself, it is eternally unbroken.' The layman said, 'Since it is eternally unbroken, how can one be in perfect accord with the minds of the ancient Buddhas?' The master of the seat said, 'Precisely because it is eternally unbroken, one is in perfect accord with the minds of the ancient Buddhas.' The layman then bowed and withdrew.

主既無我無人。是誰講誰聽。座主無對。居士曰。某甲雖是俗人。粗知信向。座主曰。祇如居士。意作么生。居士以偈答曰。無我復無人。作么有疏親。勸君休歷座。不似直求真。金剛般若性。外絕一纖塵。我聞並信受。總是假名陳。座主聞偈。欣然仰嘆。

居士因在床上臥看經。有僧見云。居士看經。須具威儀。居士翹起一足。僧無語。

居士一日在洪州。市內賣笊籬。見一僧緣化。乃將一文錢問曰。不辜負信施道理。還道得么。若道得即舍。僧無語。居士曰。你問。我與你道。便問。不辜負信施道理作么生。居士曰。少人聽。又曰會么。僧曰不會。居士曰。是誰不會。

居士一日見牧童。乃問。路從甚麼處去。童曰。路也不識。居士曰。這看牛兒。童曰。這畜生。居士曰。今日甚麼時也。童曰。插田時也。居士大笑。

居士所至之處。老宿多往復問酬。皆隨機應響。非格量軌轍之可拘也。元和中。北遊襄漢。隨處而居。有女名靈照。常鬻竹漉籬。以供朝夕。居士嘗有偈曰。十方同聚會。個個學無為。此是選佛場。心空及第歸。

又曰。心如境亦如。無實亦無虛。有亦不管。無亦不拘。不是聖賢。了事凡夫。(妙喜拈云。白的的。清寥寥。水不能濡。火不能燒。是個甚麼。切不得問

【現代漢語翻譯】現代漢語譯本：主既然沒有『我』（ātman，梵語，指靈魂、真我）也沒有『人』（pudgala，梵語，指個體、補特伽羅），是誰在講，誰在聽呢？座主（寺院或佛寺的住持）無言以對。居士（在家修行的佛教徒）說：『我雖然是世俗之人，也略微懂得一些信奉佛法的道理。』座主說：『那麼居士，你認為應該怎樣呢？』居士用偈語回答說：『沒有我也沒有人，哪裡來的疏遠和親近？勸你不要再講經說法，不如直接探求真理。金剛般若的自性，對外隔絕一絲塵埃。我聽聞並信受的，都是虛假的名稱。』座主聽了偈語，欣然讚歎。

居士曾經在床上躺著看經書，有僧人看見說：『居士看經，應該有威儀。』居士翹起一隻腳。僧人無話可說。

居士有一天在洪州（唐代行政區劃，約在今江西省北部）的市集上賣笊籬。看見一個僧人化緣，於是拿出一文錢問道：『不辜負信徒的佈施的道理，你能說出來嗎？如果說得出來我就佈施。』僧人無言以對。居士說：『你問，我來告訴你。』僧人便問：『不辜負信徒佈施的道理是什麼？』居士說：『很少人聽得懂。』又問：『明白了嗎？』僧人說：『不明白。』居士說：『是誰不明白？』

居士有一天看見牧童，於是問道：『路是從哪裡去的？』牧童說：『路也不認識。』居士說：『這個看牛的。』牧童說：『這個畜生。』居士說：『今天是什麼時候了？』牧童說：『是插秧的時候了。』居士大笑。

居士所到的地方，很多老修行都來往請教，居士都隨機應答，不是可以用固定的模式來約束的。元和（806-820）年間，居士北遊襄漢（今湖北襄陽和武漢一帶），隨處居住。有個女兒名叫靈照，經常賣竹製的濾籬，來供給早晚的生計。居士曾經有偈語說：『十方同來聚會，個個學習無為。這裡是選佛的考場，心空就能及第而歸。』

又說：『心如境界也如境界，沒有實在也沒有虛假。有也不管，無也不拘。不是聖賢，是了事的凡夫。』（妙喜禪師評論說：『白白的，清清靜靜，水不能浸濕，火不能燒燬。這是什麼？千萬不要問。』）

【English Translation】 English version: Since the master has neither 『ātman』 (Sanskrit, self, soul) nor 『pudgala』 (Sanskrit, individual), who is speaking and who is listening? The Abbot (head of a monastery) was speechless. The layman (a Buddhist practitioner at home) said, 『Although I am a layman, I have a rough understanding of the principles of faith.』 The Abbot said, 『Then, layman, what do you think?』 The layman answered with a verse: 『Without self and without person, where do estrangement and closeness come from? I advise you to stop lecturing, it is better to directly seek the truth. The nature of the Vajra Prajna (Diamond Wisdom) cuts off a single speck of dust from the outside. What I hear and believe are all false names.』 The Abbot listened to the verse and praised it with joy.

The layman was once lying in bed reading scriptures when a monk saw him and said, 『When a layman reads scriptures, he must have dignity.』 The layman raised one foot. The monk was speechless.

One day, the layman was selling bamboo baskets in the market of Hongzhou (Tang Dynasty administrative division, approximately in the northern part of present-day Jiangxi Province). He saw a monk soliciting alms, so he took out a coin and asked, 『Can you explain the principle of not betraying the faith of the donors? If you can, I will donate.』 The monk was speechless. The layman said, 『You ask, and I will tell you.』 The monk asked, 『What is the principle of not betraying the faith of the donors?』 The layman said, 『Few people understand.』 He then asked, 『Do you understand?』 The monk said, 『I don』t understand.』 The layman said, 『Who doesn』t understand?』

One day, the layman saw a shepherd boy and asked, 『Where does the road go from?』 The boy said, 『I don』t know the road.』 The layman said, 『This cowherd.』 The boy said, 『This animal.』 The layman said, 『What time is it today?』 The boy said, 『It』s the time for transplanting rice seedlings.』 The layman laughed loudly.

Wherever the layman went, many old practitioners came to ask for advice, and the layman responded according to the circumstances, which could not be constrained by fixed patterns. During the Yuanhe period (806-820 AD), the layman traveled north to Xianghan (the area around Xiangyang and Wuhan in present-day Hubei), living wherever he went. He had a daughter named Lingzhao, who often sold bamboo filters to provide for her livelihood. The layman once had a verse that said, 『The ten directions gather together, everyone learns non-action. This is the examination hall for selecting Buddhas, an empty mind can pass and return.』

He also said, 『The mind is like the realm, and the realm is like the mind, neither real nor false. Don』t care about existence, don』t be bound by non-existence. Not a sage, but an ordinary person who finishes things.』 (Zen Master Miaoxi commented: 『White, pure and quiet, water cannot wet it, fire cannot burn it. What is this? Do not ask.』)

著。問著則瞎卻你眼。以拄杖擊香臺一下)。

(楚石琦拈云。要作了事凡夫。更須進前三步)。

易復易。即此五蘊有真智。十方世界一乘同。無相法身豈有二。若舍煩惱入菩提。不知何方有佛地。

護生須是殺。殺盡始安居。會得箇中意。鐵船水上浮。(圓悟勤舉此偈云。且道殺個甚麼。殺眾生物命。凡夫見解。殺六賊煩惱。座主見解。殺佛殺祖。大闡提人見解。衲僧分上。畢竟殺個甚麼。試定當看。僧問。未審殺個甚麼。師曰。大有人疑著。曰學人到這裡。直得步步絕行蹤時如何。悟曰。未有金剛王寶劍在。圓悟又云。只如護生須用殺。且道殺個甚麼。便有禪和子道。不是殺物命。只是殺無明賊。殺煩惱賊。殺六根六塵賊。殺爭人爭我賊。雖然一期也似。要且未夢見衲僧腳跟頭。既是護生。須是明殺意。如何是殺意。險。若向個里辨得出。便可放一線道。浩浩之中。管取坐斷天下人舌頭。然後始殺得盡。然雖如是。釋迦老子也殺不盡。迦葉也殺不盡。西天。二十八祖也殺不盡。唐土六祖也殺不盡。要明不盡底。須是放卻從前已后見解。明暗玄妙理性。殊勝奇特。潔凈刬除。不留毫末。也不到極盡處。只如正盡處。合作么生。還委悉么。深山大澤無人到。聚頭正好共商量)。

(中峰本

【現代漢語翻譯】現代漢語譯本：（停頓）問你，反而會遮蔽你的眼睛。（用拄杖敲擊香臺一下）。

（楚石琦評點說：想要成為一個了不起的凡夫，更需要向前邁出三步）。

容易啊容易。就在這五蘊（色、受、想、行、識，構成人身的五種要素）中蘊含著真正的智慧。十方世界都遵循著唯一的佛乘（佛教的教義）。無相法身（佛的真身）怎麼會有兩個呢？如果捨棄煩惱才能進入菩提（覺悟），那麼我不知道哪裡才會有佛的凈土。

保護生命必須通過殺戮來實現，殺盡一切才能安居樂業。領會其中的真意，鐵船也能在水上漂浮。（圓悟勤禪師引用這首偈子說：那麼，到底要殺什麼呢？殺害眾生的性命，這是凡夫的見解。殺掉六賊（色、聲、香、味、觸、法）煩惱，這是講經者的見解。殺佛殺祖，這是極端邪惡之人的見解。作為真正的僧人，到底要殺什麼呢？試著確定一下看看。有僧人問：請問要殺什麼？圓悟勤禪師說：很多人都在這裡疑惑不解。僧人說：學人到了這裡，如果每一步都走到了絕境，那又該如何呢？圓悟勤禪師說：還沒有金剛王寶劍在手。圓悟勤禪師又說：就像『護生須用殺』這句話，那麼，到底要殺什麼呢？便有禪和子說：不是殺害生物的性命，只是殺掉無明賊，殺掉煩惱賊，殺掉六根六塵賊，殺掉爭人爭我賊。雖然一時好像明白了，但還沒有夢見到衲僧的腳跟頭。既然是保護生命，就必須明白殺戮的真意。什麼是殺意？危險！如果能在這裡辨別出來，便可以放開一線生機，在浩瀚之中，必定能堵住天下人的嘴巴，然後才能殺得乾淨。即使這樣，釋迦老子也殺不盡，迦葉也殺不盡，西天二十八祖也殺不盡，唐土（唐朝，公元618年-907年）六祖也殺不盡。想要明白殺不盡的道理，就必須放下從前和以後的見解，放下明暗玄妙的理性，放下殊勝奇特的潔凈，徹底剷除，不留一絲一毫，也不要到達極盡之處。就像正在窮盡之處，應該怎麼做呢？還明白嗎？深山大澤無人到，聚在一起正好共同商量）。

（中峰本 English version: (Pause) Asking you will only obscure your eyes. (Strikes the incense table with his staff).

(Chushi Qi comments: To become an extraordinary ordinary person, one must take three steps forward).

Easy, easy. Right in these five skandhas (form, feeling, perception, mental formations, consciousness; the five aggregates that constitute a person) lies true wisdom. The ten directions of the world share the same One Vehicle (the teachings of Buddhism). How can the Dharmakaya (the body of the Buddha's teachings) without form be two? If one abandons afflictions to enter Bodhi (enlightenment), I do not know where the Buddha-land can be found.

Protecting life requires killing; only by killing completely can one live in peace. Understanding the meaning within, an iron boat can float on water. (Zen Master Yuanwu Qin cites this verse, saying: Then, what exactly should be killed? Killing the lives of sentient beings is the view of ordinary people. Killing the six thieves (sight, sound, smell, taste, touch, dharma) of afflictions is the view of lecturers. Killing the Buddha and the Patriarchs is the view of extremely evil people. As for true monks, what exactly should be killed? Try to determine it and see. A monk asks: May I ask what should be killed? Yuanwu Qin says: Many people are confused here. The monk says: When a student arrives here, if every step leads to a dead end, what should be done? Yuanwu Qin says: The Vajra King's precious sword is not yet in hand. Yuanwu Qin also says: Just like the saying 'Protecting life requires killing,' then, what exactly should be killed? Some Zen practitioners say: It is not killing the lives of beings, but only killing the ignorance thief, killing the affliction thief, killing the six senses and six dusts thief, killing the thief who contends for self and others. Although it seems correct for a moment, they have not yet dreamed of the monk's heel. Since it is protecting life, one must understand the true meaning of killing. What is the intention of killing? Dangerous! If one can discern it here, one can release a glimmer of hope, and in the vastness, one will surely be able to silence the mouths of all people, and then one can kill completely. Even so, Shakyamuni Buddha cannot kill completely, Kashyapa cannot kill completely, the twenty-eight Patriarchs of India cannot kill completely, the Sixth Patriarch of Tang Dynasty (618-907 AD) cannot kill completely. To understand the principle of not being able to kill completely, one must let go of past and future views, let go of the rationality of light and darkness, mystery and wonder, let go of the extraordinary and unique purity, completely eradicate, leaving not a trace, and do not reach the point of exhaustion. Just like at the point of exhaustion, what should one do? Do you understand? Deep mountains and great marshes are uninhabited, gathering together is a good opportunity to discuss together).

(Zhongfeng Ben

【English Translation】 (Pause) Asking you will only obscure your eyes. (Strikes the incense table with his staff).

(Chushi Qi comments: To become an extraordinary ordinary person, one must take three steps forward).

Easy, easy. Right in these five skandhas (form, feeling, perception, mental formations, consciousness; the five aggregates that constitute a person) lies true wisdom. The ten directions of the world share the same One Vehicle (the teachings of Buddhism). How can the Dharmakaya (the body of the Buddha's teachings) without form be two? If one abandons afflictions to enter Bodhi (enlightenment), I do not know where the Buddha-land can be found.

Protecting life requires killing; only by killing completely can one live in peace. Understanding the meaning within, an iron boat can float on water. (Zen Master Yuanwu Qin cites this verse, saying: Then, what exactly should be killed? Killing the lives of sentient beings is the view of ordinary people. Killing the six thieves (sight, sound, smell, taste, touch, dharma) of afflictions is the view of lecturers. Killing the Buddha and the Patriarchs is the view of extremely evil people. As for true monks, what exactly should be killed? Try to determine it and see. A monk asks: May I ask what should be killed? Yuanwu Qin says: Many people are confused here. The monk says: When a student arrives here, if every step leads to a dead end, what should be done? Yuanwu Qin says: The Vajra King's precious sword is not yet in hand. Yuanwu Qin also says: Just like the saying 'Protecting life requires killing,' then, what exactly should be killed? Some Zen practitioners say: It is not killing the lives of beings, but only killing the ignorance thief, killing the affliction thief, killing the six senses and six dusts thief, killing the thief who contends for self and others. Although it seems correct for a moment, they have not yet dreamed of the monk's heel. Since it is protecting life, one must understand the true meaning of killing. What is the intention of killing? Dangerous! If one can discern it here, one can release a glimmer of hope, and in the vastness, one will surely be able to silence the mouths of all people, and then one can kill completely. Even so, Shakyamuni Buddha cannot kill completely, Kashyapa cannot kill completely, the twenty-eight Patriarchs of India cannot kill completely, the Sixth Patriarch of Tang Dynasty (618-907 AD) cannot kill completely. To understand the principle of not being able to kill completely, one must let go of past and future views, let go of the rationality of light and darkness, mystery and wonder, let go of the extraordinary and unique purity, completely eradicate, leaving not a trace, and do not reach the point of exhaustion. Just like at the point of exhaustion, what should one do? Do you understand? Deep mountains and great marshes are uninhabited, gathering together is a good opportunity to discuss together).

(Zhongfeng Ben

云。莫是殺生與護生。一念平等么。恁么商量。瞎人眼目)。

居士與行婆靈照坐次。居士曰。難難難。十石油麻樹上攤。婆曰。易易易。百草頭上祖師意。靈照曰。也不難。也不易。饑來吃飯困來睡。(妙喜云。此三人同行不同步。同得不同失。若以心意識。摶量卜度。非獨不見三人落著處。十二時中。亦自昧卻本地風光。不見本來面目。未免被難易不難易牽挽。不得自在。欲得自在。將此三人道底。作一句看。妙喜已是拖泥帶水。下注腳了也)居士曰。祇如道明明百草頭。明明祖師意。如何會。靈照曰。老老大大。作這個語話。居士曰。你作么生。靈照曰。明明百草頭。明明祖師意。居士乃大笑。(徑山杲云。龐居士先行不到。靈照女末後太過。直饒齊行齊到。若到雲門。一坑埋卻。且道過在甚麼處。明明百草頭。明明祖師意)。

(楚石琦云。明明百草頭。明明祖師意。龐公只解拋磚。靈照何曾瞥地。從教千古萬古黑漫漫。填溝塞壑沒人會)偶同賣漉籬。下橋吃撲。靈照見亦倒地。居士曰。你作甚麼。靈照曰。見爺倒地。某甲相扶。居士將入滅。謂靈照曰。視日早晚。及午以報。照遽報日已中矣。而有蝕也。居士出戶觀次。靈照即登父座。合掌坐亡。居士笑曰。我女鋒捷矣。於是更延七日。州牧于

【現代漢語翻譯】現代漢語譯本云：殺生和護生，難道只在一念之間的平等嗎？這樣討論，會矇蔽人的眼目。

龐居士和行婆靈照一起坐著。龐居士說：『難啊難，在十石（容量單位）油麻樹上攤開。』靈照說：『易啊易，百草頭上都是祖師意。』靈照又說：『也不難，也不易，餓了就吃飯，困了就睡覺。』（妙喜禪師說：『這三人同行不同步，同得不同失。如果用心意識去揣測，不僅看不見三人落在何處，十二時中，也會讓自己昧卻本地風光，不見本來面目。免不了被難易、不難易牽著鼻子走，不得自在。想要自在，就把這三人所說的，當作一句話來看。妙喜我已經是在拖泥帶水，下註解了。』）龐居士說：『比如說道「明明百草頭，明明祖師意」，該如何理解？』靈照說：『老老大大的人了，還說這種話。』龐居士說：『你如何理解？』靈照說：『明明百草頭，明明祖師意。』龐居士於是大笑。（徑山杲禪師說：『龐居士先行一步卻沒到，靈照女末後一步太過。即使齊頭並進，如果到了雲門宗，也會被一坑埋掉。那麼，過錯在哪裡呢？明明百草頭，明明祖師意。』）

（楚石琦禪師說：『明明百草頭，明明祖師意。龐居士只會拋磚引玉，靈照何曾瞥見地面。任憑千古萬古黑漫漫，填溝塞壑沒人會。』）有一次一同賣漉籬（一種竹編的濾水器），下橋時摔倒。靈照看見也倒在地上。龐居士說：『你做什麼？』靈照說：『看見爹爹倒地，我來扶。』龐居士將要入滅時，對靈照說：『看看太陽早晚，到中午時告訴我。』靈照立刻回報說太陽已經到中午了，而且有日食。龐居士出門觀看時，靈照就登上他的座位，合掌坐化。龐居士笑著說：『我的女兒真敏捷啊！』於是又延期七日，州牧于

【English Translation】 English version Yun: Is the equality between killing and protecting life just in a single thought? Discussing it this way blinds people's eyes.

Layman Pang and the old woman Lingzhao were sitting together. Layman Pang said: 'Difficult, difficult, spreading out on ten shi (unit of capacity) of sesame trees.' Lingzhao said: 'Easy, easy, the meaning of the Patriarch is on top of all grasses.' Lingzhao also said: 'Neither difficult nor easy, eat when hungry, sleep when tired.' (Chan Master Miaoxi said: 'These three people walk together but not in step, they gain together but do not lose together. If you use the mind and consciousness to speculate, not only will you not see where the three people fall, but in the twelve hours, you will also obscure your local scenery and not see your original face. You will inevitably be led by the nose by difficulty, ease, neither difficulty nor ease, and you will not be free. If you want to be free, take what these three people say as one sentence. Miaoxi is already dragging mud and water, adding annotations.') Layman Pang said: 'For example, how should one understand the saying "Clearly, the meaning of the Patriarch is on top of all grasses"?' Lingzhao said: 'You are old and big, and you still say such things.' Layman Pang said: 'How do you understand it?' Lingzhao said: 'Clearly, the meaning of the Patriarch is on top of all grasses.' Layman Pang then laughed loudly. (Chan Master Jingshan Gao said: 'Layman Pang went ahead but did not arrive, Lingzhao's last step was too much. Even if they went side by side, if they arrived at the Yunmen Sect, they would be buried in a pit. So, where is the fault? Clearly, the meaning of the Patriarch is on top of all grasses.')

(Chan Master Chushi Qi said: 'Clearly, the meaning of the Patriarch is on top of all grasses. Layman Pang only knows how to throw bricks to attract jade, Lingzhao has never glimpsed the ground. Let it be dark and vast for thousands of years, filling ditches and blocking gullies, no one will understand.') Once, they were selling water strainers (a bamboo-woven water filter) together and fell down the bridge. Lingzhao saw it and also fell to the ground. Layman Pang said: 'What are you doing?' Lingzhao said: 'Seeing Daddy fall to the ground, I came to help.' When Layman Pang was about to enter Nirvana, he said to Lingzhao: 'Look at the time of the sun, and tell me when it is noon.' Lingzhao immediately reported that the sun was already at noon, and there was an eclipse. When Layman Pang went out to watch, Lingzhao ascended his seat, put her palms together, and passed away in meditation. Layman Pang laughed and said: 'My daughter is really quick!' So he postponed it for another seven days, and the governor of the state

公頔問疾次。居士謂之曰。但願空諸所有。慎勿實諸所無。好住世間。皆如影響。言訖。枕于公膝而化。遺命焚棄。江湖緇白傷悼。謂禪門龐居士。即毗耶凈名。有詩偈三百餘篇。傳於世(鑒咦氏云。余覽居士臨終偈。有空華落影。陽焰翻波等語。大都居士一門。皆再來人也。特以慈悲示現。為在家標榜故。嘗抵襄過罐子灘。問狀聞居士。有感驢自言債啇債事。便謂佈施本欲集福。翻以貽禍。因棄家財云。則已入不住法門矣。乃居士遷化去。長子適往田間。婆急以告其子。應聲未了。忽倚钁頭而逝。豈惟女㨗于機哉。及婆收諸靈骨已。直向鹿門絕壁。震威一喝。谺然中開。遂投壁。與身俱隱。畢竟是所有空。為復是所無空。若也緇素得出。許伊把手龐公。其或不爾。且莫𥧌語)。

先覺宗乘卷一

雙髻釋頓讓訂閱卍新續藏第 87 冊 No. 1620 先覺宗乘

先覺宗乘卷二

徑山語風老人　圓信　較定

無地地主人　郭凝之　彙編

唐甘贄行者(嗣法南泉順)

池州甘贄行者。一日入南泉設齋。黃檗為首座。行者請施財。黃檗曰。財法二施。等無差別。甘曰。恁么道。爭消得某甲䞋。便將出去。須臾復入曰。請施財。黃檗曰。財法二施。等無差別。甘乃行䞋

【現代漢語翻譯】現代漢語譯本：公頔（人名）問候龐蘊居士的病情。居士對他說：『但願將所有執著都看空，謹慎不要將本不存在的事物當真。好好地安住於世間，一切都如光影般虛幻。』說完，便枕在公頔的膝上圓寂了。他遺囑火化遺體並拋棄骨灰。江湖上的僧人和俗人都為此感到悲傷和悼念，認為禪宗的龐居士就是毗耶離城的維摩詰（Vimalakirti，佛教著名在家居士）。他留下了三百多首詩偈，流傳於世。（鑒咦氏評論說：我讀了居士臨終的偈語，有『空華落影，陽焰翻波』等語句，大體上居士一門，都是乘愿再來之人啊，特意以慈悲示現，作為在家修行的榜樣。我曾經路過襄陽，經過罐子灘，詢問有關居士的事蹟。聽說居士曾因驢自言償還債務之事，便認為佈施本想積累福報，反而招致禍患，因此捨棄家財，這已經進入了不住法門了。等到居士遷化離世后，他的長子正好去田間勞作，他的妻子急忙把這件事告訴兒子，兒子還沒來得及應聲，忽然倚靠在鋤頭上逝世了。難道只有女兒才機敏嗎？等到他的妻子收拾好所有的靈骨后，直接前往鹿門山的絕壁，大喝一聲，山谷中轟然裂開，於是投身入壁，與身體一同隱沒。究竟是所有皆空，還是所無皆空？如果僧人和俗人能夠領悟，或許可以與龐公攜手同行。如果不能領悟，就不要胡亂猜測。』

《先覺宗乘》卷一

雙髻釋頓讓訂閱卍新續藏第 87 冊 No. 1620 《先覺宗乘》

《先覺宗乘》卷二

徑山語風老人圓信較定

無地地主人郭凝之彙編

唐甘贄行者（Tang Gan Zhi，唐代修行者）（嗣法南泉普愿（Nanquan Puyuan, 禪宗大師））

池州（Chizhou，地名）的甘贄行者，有一天到南泉普愿處供齋。黃檗（Huangbo，禪宗大師）擔任首座。行者請求佈施財物。黃檗說：『財施和法施，在本質上沒有差別。』甘贄說：『如果這樣說，怎麼能消受得了我的供養呢？』便將供養的財物拿了出去。過了一會兒又進來，說：『請（上師）佈施財物。』黃檗說：『財施和法施，在本質上沒有差別。』甘贄於是進行了佈施。

【English Translation】 English version: Gong Di (name of a person) inquired about the illness of Layman Pang Yun. The Layman said to him, 'I only wish to empty all that is possessed, and be careful not to make real what is not. Dwell well in the world, all is like an echo.' After speaking, he rested his head on Gong Di's lap and passed away. He left instructions to cremate and discard his remains. Monks and laypeople in the Jianghu (the martial arts world) mourned and grieved, considering Chan Buddhism's Layman Pang to be Vimalakirti (Vimalakirti, a famous Buddhist layman) of Viyali. He left behind more than three hundred poems and verses, which are passed down in the world. (Jian Yi Shi commented: I have read the Layman's death verses, which contain phrases such as 'empty flowers falling shadows, heat haze turning waves,' generally the Layman's lineage, are all people who have returned by vow, especially showing compassion, as a model for lay practice. I once passed through Xiangyang, passing Guanzitan, and inquired about the Layman's deeds. I heard that the Layman once thought that the donkey himself said to repay the debt, then thought that giving alms originally wanted to accumulate blessings, but instead caused disaster, so he abandoned his family property, which has entered the non-abiding Dharma gate. When the Layman passed away, his eldest son happened to be working in the field, and his wife hurriedly told his son about it, and the son had not yet finished answering, suddenly leaning on the hoe and passed away. Is it only the daughter who is quick-witted? When his wife collected all the spiritual bones, she went straight to the cliff of Lumen Mountain, shouted loudly, and the valley suddenly opened, so she threw herself into the wall, and disappeared with her body. Is it all empty, or is it nothing empty? If monks and laypeople can understand, perhaps they can walk hand in hand with Pang Gong. If not, don't speculate wildly.)'

First Volume of Xian Jue Zong Cheng

Shuang Ji Shi Dun Rang Subscription Wan New Continued Collection No. 87 No. 1620 Xian Jue Zong Cheng

Second Volume of Xian Jue Zong Cheng

Jing Shan Yu Feng Elder Yuan Xin Proofread

No Land Land Master Guo Ningzhi Compiled

Tang Gan Zhi Practitioner (Tang Gan Zhi, Tang Dynasty Practitioner) (Successor of Nanquan Puyuan (Nanquan Puyuan, Chan Master))

Gan Zhi Practitioner of Chizhou (Chizhou, place name), one day went to Nanquan Puyuan to offer a vegetarian meal. Huangbo (Huangbo, Chan Master) served as the head seat. The practitioner requested alms. Huangbo said, 'The giving of wealth and the giving of Dharma are equal without difference.' Gan Zhi said, 'If you say so, how can I afford my offerings?' Then he took the offerings out. After a while, he came in again and said, 'Please (Master) give alms.' Huangbo said, 'The giving of wealth and the giving of Dharma are equal without difference.' Gan Zhi then gave alms.

。(翠巖真云。甘贄行者。黠兒落節。黃檗施財。何曾夢見。妙喜舉翠巖語云。一等是隨邪逐惡。這云居羅漢。卻較些子　楚石琦云。恁么恁么。扶起甘贄。推倒黃檗。不恁么。不恁么。扶起黃檗。推倒甘贄。只如恁么中不恁么。不恁么中卻恁么。又作么生。師子咬人。韓獹逐塊)又一日入寺設粥。仍請南泉唸誦。南泉乃白椎曰。請大眾。為貍奴白牯。念摩訶般若波羅蜜。甘拂袖便出。南泉粥后問典座。行者在甚處。典座曰。當時便去也。南泉便打破鍋子。(妙喜云。心不負人。面無慚色)甘常接待往來。有僧問曰。行者接待不易。甘曰。譬如餵驢餵馬。僧休去。有住庵僧。緣化什物。甘曰。有一問。若道得即施。乃書心字。問是甚麼字。曰心字。又問妻。甚麼字。妻曰心字。甘曰。某甲山妻。亦合住庵。其僧無語。甘亦無施。又問一僧。甚麼處來。曰溈山來。甘曰。曾有僧問溈山。如何是西來意。溈山舉起拂子。上座作么生會溈山意。曰借事明心。附物顯理。甘曰。且歸溈山去好。(保福聞之。乃仰手覆手)藥山令供養主抄化甘行者。問甚處來。曰藥山來。甘曰。來作么。曰教化。甘曰。將得藥來么。曰行者有甚麼病。甘便舍銀兩鋌。意山中有人。此物卻回。無人即休。主便歸納疏。藥山問曰。子歸何速。主曰。問

【現代漢語翻譯】現代漢語譯本：（翠巖真云，甘贄行者，黠兒落節，黃檗施財，何曾夢見。）妙喜禪師舉翠巖禪師的話說：『同樣是隨從邪惡，這云居羅漢，還稍微好一些。』（云居，山名，位於江西省）楚石琦禪師說：『這樣這樣，扶起甘贄，推倒黃檗；不這樣不這樣，扶起黃檗，推倒甘贄。』就像這樣中不這樣，不這樣中卻這樣，又該怎麼辦？獅子咬人，韓獹追逐土塊。又有一天，甘贄在寺里設粥，仍請南泉普愿禪師唸誦。南泉普愿禪師於是敲椎說：『請大眾，為貍奴（貓）白牯（白色母牛），念摩訶般若波羅蜜。』甘贄拂袖便離開。南泉普愿禪師粥后問典座（負責寺院事務的僧人）：『行者（修行者，指甘贄）在哪裡？』典座說：『當時就走了。』南泉普愿禪師便打破鍋子。（妙喜禪師說：『心不負人，面無慚色。』）甘贄經常接待往來僧人。有僧人問：『行者接待不容易。』甘贄說：『譬如餵驢餵馬。』僧人無話可說。有住在庵里的僧人，爲了募化什物。甘贄說：『有一個問題，如果答得上來就施捨。』於是寫了一個『心』字，問是什麼字。僧人說：『心字。』又問妻子，是什麼字。妻子說：『心字。』甘贄說：『我的山妻，也適合住在庵里。』那僧人無話可說，甘贄也沒有施捨。又問一個僧人：『從哪裡來？』僧人說：『從溈山（位於湖南省）來。』甘贄說：『曾經有僧人問溈山靈佑禪師，如何是西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？溈山靈佑禪師舉起拂子。上座（對僧人的尊稱）怎麼理解溈山靈佑禪師的意思？』僧人說：『借事明心，附物顯理。』甘贄說：『還是回溈山去吧。』（保福禪師聽到后，於是仰手覆手。）藥山惟儼禪師令供養主抄化甘贄行者，問：『從哪裡來？』答：『藥山（位於湖南省）來。』甘贄說：『來做什麼？』答：『教化。』甘贄說：『帶來藥了嗎？』答：『行者有什麼病？』甘贄便舍銀兩鋌，意思是山中有人，此物卻回，無人就算了。供養主便回去交納疏文。藥山惟儼禪師問：『你回來這麼快？』供養主說：『問了』

【English Translation】 English version: (Cuiyan Zhenyun, Gan Zhi the practitioner, a clever child misses the beat, Huangbo gives alms, who would have dreamed of it.) Miaoxi cited Cuiyan's words, saying, 'Equally following evil, this Yunju Arhat is slightly better.' (Yunju, a mountain name, located in Jiangxi Province) Zen Master Chushi Qi said, 'Like this, like this, lift up Gan Zhi, push down Huangbo; not like this, not like this, lift up Huangbo, push down Gan Zhi.' Just like in 'like this' there is 'not like this', and in 'not like this' there is 'like this', what should be done? A lion bites people, a Korean hound chases after clods. Another day, Gan Zhi provided congee at the temple and still invited Nanquan Puyuan to chant. Nanquan Puyuan then struck the gavel and said, 'Please everyone, for the tabby cat and the white cow, recite the Maha Prajna Paramita.' Gan Zhi flicked his sleeves and left. After the congee, Nanquan Puyuan asked the superintendent, 'Where is the practitioner?' The superintendent said, 'He left immediately.' Nanquan Puyuan then broke the pot. (Zen Master Miaoxi said, 'A clear conscience fears no accusation.') Gan Zhi often received visiting monks. A monk asked, 'It's not easy for the practitioner to receive guests.' Gan Zhi said, 'It's like feeding donkeys and horses.' The monk had nothing to say. There was a monk living in a hermitage, soliciting alms. Gan Zhi said, 'I have a question. If you can answer it, I will give alms.' Then he wrote the character '心' (xin, heart) and asked what character it was. The monk said, 'The character for heart.' He then asked his wife what character it was. His wife said, 'The character for heart.' Gan Zhi said, 'My mountain wife is also fit to live in a hermitage.' The monk had nothing to say, and Gan Zhi gave no alms. He then asked a monk, 'Where do you come from?' The monk said, 'From Weishan (located in Hunan Province).' Gan Zhi said, 'Once a monk asked Zen Master Weishan Lingyou, 'What is the meaning of the coming from the West (a Zen term referring to Bodhidharma's purpose in coming to China from the West)?' Zen Master Weishan Lingyou raised his whisk. How does the venerable (a respectful term for monks) understand Zen Master Weishan Lingyou's meaning?' The monk said, 'Using events to clarify the mind, attaching to objects to reveal the principle.' Gan Zhi said, 'You should go back to Weishan.' (Zen Master Baofu, upon hearing this, raised and lowered his hands.) Yao Shan Weiyan ordered the alms-giver to solicit alms from practitioner Gan Zhi, asking, 'Where do you come from?' He replied, 'From Yao Shan (located in Hunan Province).' Gan Zhi said, 'What are you here to do?' He replied, 'To teach.' Gan Zhi said, 'Did you bring medicine?' He replied, 'What illness does the practitioner have?' Gan Zhi then gave several ingots of silver, meaning if there are people in the mountains, this item will return; if there are none, then forget it. The alms-giver then returned to submit the report. Yao Shan Weiyan asked, 'Why did you return so quickly?' The alms-giver said, 'I asked'

佛法相當。得銀兩鋌。藥山令舉其語。主舉已。藥山曰。速送還他。子著賊了也。主便送還。甘曰。繇來有人。遂添銀施之(同安顯云。早知行者恁么問。終不道藥山來)。

唐刺史陸亙(嗣法南泉愿)

陸亙。字景山。蘇州吳人。觀察池州時。請南泉普愿禪師。入郡伸弟子禮。公問曰。古人瓶中養一鵝。鵝漸長大。出瓶不得。如今不得毀瓶。不得損鵝。和尚作么生出得。南泉召大夫。公應諾。南泉曰。出也。(高峰妙云。南泉潦倒。手腳不親。縱饒出得。也是死貨。高峰只向他道。大夫還曾示人么。才擬祇對。便與亂棒打出。非特為遮漢脫卻鶻臭布衫。要使天下衲僧。個個解粘去縛。慶快平生)公從此開解。即禮謝問。弟子從六合來。彼中還更有身否。南泉曰。分明記取。舉似作家。曰和尚不可思議。到處世界成就。南泉曰。適來總是大夫分上事。公異日謂南泉曰。弟子亦薄會佛法。南泉便問。大夫十二時中作么生。曰寸絲不掛。南泉曰。猶是階下漢。又曰。不見道。有道君王不納有智之臣。南泉一日上堂。公曰。請和尚為眾說法。南泉曰。教老僧作么生說。曰和尚豈無方便。南泉曰。道他欠少甚麼。曰為甚麼有六道四生。南泉曰。老僧不教他。公與南泉見人雙陸。指骰子曰。恁么不恁么。正恁么信彩

【現代漢語翻譯】現代漢語譯本佛法相當，（施主）得到幾錠銀子。藥山禪師讓（寺院主持）複述這件事。（寺院）主持複述后，藥山禪師說：『快把銀子還給他，你著賊了！』（寺院）主持便把銀子還了回去。甘（禪師）說：『原來真有這樣的人。』於是又添了些銀子施捨給他。（同安顯云禪師說：『早知行者這樣問，我始終不會說藥山禪師來了。』）

唐朝刺史陸亙（陸亙，字景山，蘇州吳人，得法于南泉普愿禪師（748-835））

陸亙，字景山，蘇州吳人。任觀察使在池州時，請南泉普愿禪師到郡里，以弟子之禮相待。陸亙問：『古人有個瓶子里養了一隻鵝，鵝漸漸長大了，出不了瓶子。現在既不能打破瓶子，又不能損傷鵝，和尚您怎麼才能把鵝弄出來？』南泉禪師喊了一聲：『大夫！』陸亙應了一聲：『諾！』南泉禪師說：『出來了。』（高峰妙禪師說：『南泉禪師真是潦倒，手腳不靈便。縱然能弄出來，也是個死貨。高峰禪師只會對他說：大夫您還曾開示過別人嗎？』只要他稍微一回答，就亂棒打出去。不僅僅是爲了讓這漢子脫掉那件發臭的破僧衣，還要讓天下的僧人，個個都能解開束縛，獲得平生的快樂。）陸亙從此開悟，於是行禮拜謝，問道：『弟子從六合縣來，那裡還有身體存在嗎？』南泉禪師說：『分明記住，告訴那些有作為的人。』陸亙說：『和尚真是不可思議，到處世界都能成就。』南泉禪師說：『剛才說的都是大夫您的事。』陸亙後來對南泉禪師說：『弟子也略微懂得一些佛法。』南泉禪師便問：『大夫您一天十二個時辰都在做什麼？』陸亙說：『一絲不掛。』南泉禪師說：『還是門外漢。』又說：『沒聽說過嗎？有道的君王不接納有智慧的臣子。』南泉禪師一天上堂說法，陸亙說：『請和尚為大眾說法。』南泉禪師說：『教老僧怎麼說呢？』陸亙說：『和尚您難道沒有方便法門嗎？』南泉禪師說：『說他還欠缺什麼呢？』陸亙說：『為什麼會有六道四生？』南泉禪師說：『老僧不教他們。』陸亙和南泉禪師一起看人玩雙陸棋，指著骰子說：『這樣嗎？不這樣嗎？』『正是這樣才能相信綵頭。』

【English Translation】 English version The Dharma was quite appropriate. (The donor) received several ingots of silver. Yaoshan (Zen master) ordered the (abbot) to repeat the matter. After the (abbot) repeated it, Yaoshan said, 'Quickly return the silver to him, you have been robbed!' The (abbot) then returned the silver. Gan (Zen master) said, 'So there really are such people.' Then he added some silver to donate to him. (Zen master Tong'an Xianyun said, 'If I had known that the practitioner would ask this, I would never have said that Zen master Yaoshan had come.')

Lu Geng, the Tang Dynasty (618-907) Prefect (Lu Geng, styled Jingshan, was a native of Wu in Suzhou, and received the Dharma from Nanquan Puyuan (748-835))

Lu Geng, styled Jingshan, was a native of Wu in Suzhou. When he was an inspector in Chizhou, he invited Zen master Nanquan Puyuan to the prefecture and treated him with the respect due to a disciple. Lu Geng asked, 'An ancient person kept a goose in a bottle, and the goose gradually grew bigger and could not get out of the bottle. Now, without breaking the bottle or harming the goose, how can the master get the goose out?' Nanquan Zen master called out, 'Official!' Lu Geng responded, 'Yes!' Nanquan Zen master said, 'It's out.' (Zen master Gaofeng Miao said, 'Nanquan Zen master is really sloppy, his hands and feet are not nimble. Even if he can get it out, it's still a dead thing. Zen master Gaofeng would only say to him: Have you ever instructed others, Official?' As soon as he tries to answer, he would be beaten out with random sticks. It's not just to make this guy take off that smelly old robe, but also to make all the monks in the world untie their bonds and gain lifelong happiness.) Lu Geng was enlightened from this, so he bowed and thanked him, and asked, 'This disciple comes from Liuhe County, is there still a body there?' Nanquan Zen master said, 'Remember clearly, and tell those who are capable.' Lu Geng said, 'The master is truly inconceivable, able to accomplish everything in every world.' Nanquan Zen master said, 'What I just said was all about you, Official.' Later, Lu Geng said to Nanquan Zen master, 'This disciple also understands a little about the Buddha Dharma.' Nanquan Zen master then asked, 'What are you doing during the twelve hours of the day, Official?' Lu Geng said, 'Not a thread hangs.' Nanquan Zen master said, 'You are still an outsider.' He also said, 'Haven't you heard that a virtuous ruler does not accept wise ministers?' One day, Nanquan Zen master ascended the hall to preach, and Lu Geng said, 'Please, master, preach to the assembly.' Nanquan Zen master said, 'How should this old monk preach?' Lu Geng said, 'Doesn't the master have expedient means?' Nanquan Zen master said, 'What is he lacking?' Lu Geng said, 'Why are there the six realms and the four births?' Nanquan Zen master said, 'This old monk does not teach them.' Lu Geng and Nanquan Zen master watched people play Shuanglu (a board game), pointing at the dice and saying, 'Like this? Not like this?' 'Only like this can one believe in the prize.'

去時如何。南泉拈起骰子曰。臭骨頭十八。公問。弟子家中有一片石。或時坐。或時臥。如今擬鐫作佛。還得否。南泉曰得。公曰。莫不得否。南泉曰。不得。(云巖云。坐即佛。不坐即非佛。洞山云。不坐即佛。坐即非佛)。

(天奇拈云。陸亙大夫向這石頭上。坐臥不安。仔細撿點將來。皆是自不守分。不是南泉。爭得風光遍界。恁么便恁么。不恁么便不恁么。若不具眼。總是泥里洗土塊。靈巖證據。洞山互動。方見得打鼓弄琵琶。相逢兩會家)公向南泉道。肇法師也甚奇怪。解道天地與我同根。萬物與我一體。南泉指庭前牡丹花曰。大夫。時人見此一株花。如夢相似。(圓悟勤云。陸亙手攀金鎖。南泉八字打開。直得七珍八寶羅列目前。乃豎起拂子云。天地一指。萬物一馬。通身是眼。分疏不下)。

(妙喜杲云。若向理上看。非但南泉謾他。陸亙大夫一點不得。亦未摸著他腳跟下一莖毛在。若向事上看。非但陸亙大夫謾他南泉一點不得。亦未夢見他汗臭氣在。或有出來道。大小徑山。說理說事。只向他道。但向理事上會取)。

(楚石琦云。大眾還會么。你若向天地同根萬物一體上會。落在肇法師圈䙡里。若向理事上會。又落在妙喜葛藤中。總無自由分。只如南泉指牡丹向陸亙道。大夫時

【現代漢語翻譯】現代漢語譯本如何是去時（指回歸本源的狀態）？南泉禪師拿起骰子說：『臭骨頭十八』（意指執著于外在形式，毫無意義）。陸亙大夫問道：『弟子家中有一塊石頭，有時坐在上面，有時躺在上面，現在想把它雕刻成佛像，可以嗎？』南泉禪師說：『可以。』陸亙大夫問：『莫非不可以嗎？』南泉禪師說：『不可以。』（云巖禪師說：『坐上去就是佛，不坐上去就不是佛。』洞山禪師說：『不坐上去就是佛，坐上去就不是佛。』）

（天奇禪師評論說：陸亙大夫在這石頭上坐臥不安，仔細檢查起來，都是自己不守本分。如果不是南泉禪師，怎能風光遍及整個世界？這樣也可以，那樣也可以。如果沒有眼力，就如同在泥里洗土塊。靈巖禪師和洞山禪師的相互印證，才能看到打鼓弄琵琶，相逢兩會家的景象。）陸亙大夫對南泉禪師說：『肇法師（鳩摩羅什的弟子，生卒年不詳）也甚是奇怪，能說天地與我同根，萬物與我一體。』南泉禪師指著庭前的牡丹花說：『大夫，世人看見這株花，如同做夢一樣。』（圓悟勤禪師說：陸亙大夫攀著金鎖，南泉禪師八字打開，直接使得七珍八寶羅列在眼前。於是豎起拂塵說：天地一指，萬物一馬，渾身是眼，無法分辨。）

（妙喜杲禪師說：如果從理上來看，不僅僅是南泉禪師欺騙了他，陸亙大夫一點也沒有得到，也沒有摸到他腳跟下的一根毫毛。如果從事上來看，不僅僅是陸亙大夫欺騙不了南泉禪師一點，也沒有夢見他的汗臭氣。或許有人出來說：大小徑山，說理說事，只對他說：只要在理和事上領會。）

（楚石琦禪師說：各位，你們明白了嗎？你如果從天地同根萬物一體上領會，就落入了肇法師的圈套里。如果從理和事上領會，又落入了妙喜禪師的葛藤中。總沒有自由的份。就像南泉禪師指著牡丹花對陸亙大夫說，世人...

【English Translation】 English version What is it like when departing (referring to returning to the original source)? Nanquan (a Chan master, 748-835) picked up a dice and said, 'Stinking bones eighteen' (meaning being attached to external forms is meaningless). Lu Geng (a high-ranking official during the Tang Dynasty, dates unknown) asked, 'There is a piece of stone in my house. Sometimes I sit on it, sometimes I lie on it. Now I intend to carve it into a Buddha statue. Is that permissible?' Nanquan said, 'It is.' Lu Geng asked, 'Is it perhaps not permissible?' Nanquan said, 'It is not.' (Yunyan (a Chan master, 782-841) said, 'Sitting on it is Buddha, not sitting on it is not Buddha.' Dongshan (a Chan master, 807-869) said, 'Not sitting on it is Buddha, sitting on it is not Buddha.')

(Tianqi (a Chan master, dates unknown) commented: Lu Geng was uneasy sitting and lying on this stone. Upon careful examination, it's all because he didn't keep to his own place. If it weren't for Nanquan, how could the scenery spread throughout the world? It can be like this, it can be like that. If you don't have the eye, it's like washing clods of earth in the mud. The mutual verification of Lingyan (a Chan master, dates unknown) and Dongshan allows one to see the scene of drumming and playing the pipa, meeting two families.) Lu Geng said to Nanquan, 'Master Zhao (a disciple of Kumarajiva, dates unknown) is also very strange, able to say that heaven and earth share the same root with me, and all things are one body with me.' Nanquan pointed to the peony flower in the courtyard and said, 'Official, people see this flower as if in a dream.' (Yuanwu Qin (a Chan master, 1063-1135) said: Lu Geng grasped the golden lock, Nanquan opened it with eight characters, directly causing the seven treasures and eight jewels to be arrayed before his eyes. Then he raised the whisk and said: Heaven and earth are one finger, all things are one horse, the whole body is eyes, unable to distinguish.)

(Miaoxi Gao (a Chan master, 1089-1163) said: If viewed from the perspective of principle, not only did Nanquan deceive him, but Lu Geng didn't get anything at all, nor did he touch a single hair under his heel. If viewed from the perspective of phenomena, not only could Lu Geng not deceive Nanquan at all, but he didn't even dream of his sweaty smell. Perhaps someone will come out and say: Big and small Jingshan, talking about principle and talking about phenomena, just tell him: Just understand from the perspective of principle and phenomena.)

(Chushi Qi (a Chan master, 1288-1366) said: Everyone, do you understand? If you understand from the perspective of heaven and earth sharing the same root and all things being one body, you will fall into Master Zhao's trap. If you understand from the perspective of principle and phenomena, you will fall into Master Miaoxi's entanglement. There is no freedom at all. Just like Nanquan pointing to the peony flower and saying to Lu Geng, people...

人見此一株花。如夢相似。你畢竟如何會。天寧不惜眉毛。為你諸人。下個註腳。平蕪盡處是青山。行人更在青山外)。

(妙喜頌云。天地同根伸一問。未曾抬步已亡家。無陰陽處華重發。玉本無瑕卻有瑕)公又問。天王居何地位。曰若是天王。即非地位。曰弟子聞說。天王是居初地。曰應以天王身得度者。即現天王身而為說法。公辭歸宣城治所。南泉問。大夫去彼。將何治民。公曰。以智慧治民。南泉曰。恁么則彼處生靈。盡遭塗炭去也。南泉入宣州。公出迎接。指城門曰。人人盡喚作甕門。未審和尚喚作甚麼門。曰老僧若道。恐辱大夫風化。曰忽然賊來時。作么生。南泉曰。王老師罪過。公又問。大悲菩薩。用許多手眼。作甚麼。南泉曰。祇如國家。又用大夫。作甚麼。(楚石琦代云。隨家豐儉)暨南泉圓寂。院主問。大夫何不哭先師。公曰。院主道得即哭。院主無對(長慶代云。合哭不合哭)。

(密雲悟代云。蒼天蒼天。雖似將哭代哭。也可救一半)。

唐相圓裴休(嗣法黃檗運)

相國裴休居士。字公美。河東聞喜人也。家世奉佛。兒時與兄弟偕隱。晝講經。夜著書。經年不出戶。中年後不食葷血。常齋戒。屏嗜慾。香爐貝典。不離左右。詠歌讚唄。以為法樂。刺洪州時。入龍

【現代漢語翻譯】現代漢語譯本：人見這株花，如同夢境一般。你究竟如何領會？天寧禪師不惜眉毛，為你們諸位，下一個註腳：平坦的草地盡頭是青山，行人更在青山之外。

（妙喜禪師頌道：天地同根發出疑問，還未抬腳就已經失去了家。沒有陰陽的地方花朵重新綻放，美玉原本沒有瑕疵卻有了瑕疵）您又問，天王（佛教護法神）居住在什麼地位？南泉禪師說：如果是天王，就沒有地位。您說：弟子聽說，天王是居住在初地（菩薩修行階位的第一階段）。南泉禪師說：應以天王身得度的人，就示現天王身而為說法。您告辭返回宣城（地名）的治所。南泉禪師問：大夫（古代官名，此處指您）去那裡，將如何治理百姓？您說：以智慧治理百姓。南泉禪師說：這樣的話，那裡的生靈，都要遭受塗炭了。南泉禪師來到宣州，您出門迎接。您指著城門說：人人都叫它甕門，不知道和尚您叫它什麼門？南泉禪師說：老僧如果說了，恐怕有辱大夫的風化。您說：如果忽然有賊來時，怎麼辦？南泉禪師說：王老師（對您的尊稱）罪過。您又問：大悲菩薩（觀世音菩薩的別稱），用這麼多手眼，做什麼？南泉禪師說：就好像國家，又用大夫，做什麼？（楚石琦禪師代答說：隨各家情況豐儉而定）。等到南泉禪師圓寂，院主問：大夫為什麼不哭先師？您說：院主說得對就哭。院主無言以對（長慶禪師代答說：該哭還是不該哭）。

（密雲悟禪師代答說：蒼天啊蒼天。雖然像是將哭來代替哭，也可以救一半）。

唐朝宰相圓裴休（嗣法于黃檗運禪師）

相國裴休居士，字公美，河東聞喜人。家世信奉佛教。小時候與兄弟一同隱居，白天講經，夜晚著書，經年不出戶。中年以後不吃葷腥，常常齋戒，屏除嗜慾。香爐、貝葉經等，不離左右。吟詠歌唱讚唄，作為法樂。擔任洪州（地名）刺史時，進入龍

【English Translation】 English version: People see this flower as if in a dream. How do you ultimately understand it? Tianning (Zen master's name) does not spare his eyebrows to give you all a footnote: Beyond the flat wilderness is a green mountain, and the traveler is even beyond the green mountain.

(Zen Master Miaoxi praised: Heaven and earth share the same root and pose a question; before a step is taken, the home is already lost. Where there is no yin and yang, the flower blooms again; jade is originally flawless but has flaws.) You also asked, 'What position does the Heavenly King (Deva King, a guardian deity in Buddhism) reside in?' Nanquan (Zen master's name) said, 'If it is a Heavenly King, then there is no position.' You said, 'This disciple has heard that the Heavenly King resides in the first Bhumi (the first stage of a Bodhisattva's path).' Nanquan said, 'For those who can be liberated by the body of a Heavenly King, the body of a Heavenly King will be manifested to expound the Dharma.' You bid farewell and returned to your administrative office in Xuancheng (place name). Nanquan asked, 'What will the Daifu (an ancient official title, referring to you here) do to govern the people there?' You said, 'I will govern the people with wisdom.' Nanquan said, 'In that case, the living beings there will all suffer.' Nanquan came to Xuanzhou, and you went out to greet him. You pointed to the city gate and said, 'Everyone calls it Weng Gate, I wonder what the monk calls it?' Nanquan said, 'If this old monk speaks, I am afraid it will disgrace the Daifu's customs.' You said, 'If thieves suddenly come, what will you do?' Nanquan said, 'Teacher Wang (an honorific title for you) is at fault.' You also asked, 'What does the Great Compassionate Bodhisattva (another name for Avalokiteśvara) do with so many hands and eyes?' Nanquan said, 'Just like the country, what does it use the Daifu for?' (Zen Master Chushi Qi replied on his behalf: 'According to the abundance or scarcity of each family'). When Nanquan passed away, the abbot asked, 'Why doesn't the Daifu cry for the late teacher?' You said, 'I will cry if the abbot speaks correctly.' The abbot was speechless (Zen Master Changqing replied on his behalf: 'Should one cry or not?').

(Zen Master Miyun Wu replied on his behalf: 'Oh heavens, oh heavens. Although it seems like using crying to replace crying, it can still save half').

Prime Minister Pei Xiu of the Tang Dynasty (succeeded Dharma from Zen Master Huangbo Yun)

Layman Pei Xiu, the Prime Minister, whose courtesy name was Gongmei, was from Wenxi in Hedong. His family had been devoted to Buddhism for generations. In his childhood, he lived in seclusion with his brothers, lecturing on scriptures during the day and writing books at night, never leaving his house for years. After middle age, he did not eat meat or blood, often fasted, and abstained from desires. Incense burners and palm-leaf manuscripts were always by his side. He chanted and sang praises, taking them as Dharma joy. When he was the governor of Hongzhou (place name), he entered the Dragon

興寺。觀𦘕壁乃問。是何圖相。主事者對曰。高僧真儀。公曰。真儀可觀。高僧何在。主事無對。公曰。此間有禪人否。曰近有一僧。投寺執役。頗似禪者。僧即黃檗運也。公延至。曰適有一問。諸德吝辭。今請上人。代酬一語。黃檗曰。第言之。公舉前問。黃檗朗聲曰。裴休。公應諾。黃檗曰。在甚麼處。(徑山杲禪師。因李參政到山。舉此公案拈云。裴公將錯就錯。脫盡根塵。黃檗信口垂慈。不費心力。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。雖然如是。黃檗只有殺人刀。且無活人劍。今日大資相公。或問雲門。真儀可觀。高僧在甚麼處。雲門亦召云相公。相公若應諾。雲門即向道。今日堂中。特謝供養。楚石琦云。裴相國道。高僧在甚麼處。分明換卻眼睛。黃檗更召相公。剛把缽盂安柄。老妙喜與人錯下注腳。便道似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。蹉過了也。天寧即不然。亦召相公。相公應諾。劈脊便棒。免教這漢向死水裡淹殺)公當下知旨。如獲髻珠。曰吾師真善知識也。遂延入府署。篤志內典。深入法會。既通徹祖意。復博綜教相。諸方禪學咸謂。裴相不浪出黃檗之門也。一日公以所解一編示黃檗。黃檗接置於座。略不披閱良久曰。會么。公未測。黃檗曰。若便恁么會得。

{ "translations": [ "現代漢語譯本：", "裴休（唐朝宰相）到興寺。觀看墻壁上的畫像，問道：『這是什麼圖畫？』主事的人回答說：『是高僧的畫像。』裴休說：『畫像可以觀看，高僧在哪裡呢？』主事的人無言以對。裴休說：『這裡有禪人嗎？』回答說：『最近有一個僧人，在寺里做雜役，很像個禪者。』這個僧人就是黃檗運禪師。裴休邀請他來，說：『剛才有一個問題，各位都不肯回答，現在請上人您，代為回答一句。』黃檗說：『請說吧。』裴休舉出之前的問題。黃檗大聲說：『裴休！』裴休應諾。黃檗說：『在什麼地方？』（徑山杲禪師，因為李參政到山，舉出這個公案評論說：裴休將錯就錯，脫盡根塵。黃檗信口垂慈，不費心力，像大地托著山，不知道山的孤高峻峭，像石頭含著玉，不知道玉的純潔無瑕。雖然這樣，黃檗只有殺人的刀，卻沒有救人的劍。今天大資相公，如果問雲門禪師，『畫像可以觀看，高僧在什麼地方？』雲門也叫一聲『相公』。相公如果應諾，雲門就說『今天堂中，特地感謝您的供養。』楚石琦說：裴相國問道，『高僧在什麼地方？』分明是換了眼睛。黃檗又叫一聲『相公』，簡直是給缽盂安了個把柄。老妙喜給人錯下注腳，就說像大地托著山，不知道山的孤高峻峭，像石頭含著玉，不知道玉的純潔無瑕，錯過了啊。天寧禪師就不是這樣，也叫一聲『相公』，相公如果應諾，劈頭就是一棒，免得這人淹死在死水裡。）裴休當下明白旨意，如同得到了髻珠，說：『我的老師真是善知識啊！』於是邀請他到府署，專心研究佛典，深入法會。既通徹祖師的意旨，又廣泛研究經教的義理。各地的禪學之人都說，裴相國沒有白出黃檗禪師的門下。一天，裴休把自己所理解的佛法編成一本書給黃檗看。黃檗接過書放在座位上，略微看了一下，很久才說：『會了嗎？』裴休不明白。黃檗說：『如果就這樣會得了，』", "English version:", "Pei Xiu (宰相, prime minister of the Tang Dynasty 唐朝 (618-907)) went to Xing Temple (興寺). He looked at the paintings on the wall and asked, 'What are these pictures?' The person in charge replied, 'They are portraits of eminent monks.' Pei Xiu said, 'The portraits can be viewed, but where are the eminent monks?' The person in charge was speechless. Pei Xiu said, 'Are there any Chan practitioners here?' He replied, 'Recently there is a monk who does chores in the temple, who seems like a Chan practitioner.' This monk was Huangbo Yun (黃檗運禪師). Pei Xiu invited him and said, 'I had a question just now, but everyone was reluctant to answer. Now I invite you, Venerable One, to answer it for me.' Huangbo said, 'Please speak.' Pei Xiu raised the previous question. Huangbo said loudly, 'Pei Xiu!' Pei Xiu acknowledged. Huangbo said, 'Where is he?' (Zen Master Gao of Jingshan (徑山杲禪師), because Li, the Political Counselor (李參政), came to the mountain, commented on this case, saying: Pei Xiu made the best of a mistake, completely shedding the roots of defilement. Huangbo spoke compassionately without effort, like the earth supporting the mountain, not knowing the mountain's solitary steepness, like a stone containing jade, not knowing the jade's flawlessness. Although this is so, Huangbo only has the sword to kill, but not the sword to save. Today, if the Grand Councilor (大資相公) asks Yunmen (雲門禪師), 'The portraits can be viewed, but where are the eminent monks?' Yunmen would also call out 'Councilor!' If the Councilor acknowledges, Yunmen would say, 'Today in the hall, I especially thank you for your offering.' Chu Shi Qi (楚石琦) said: Prime Minister Pei asked, 'Where are the eminent monks?' It is clearly changing the eyes. Huangbo called out 'Councilor' again, simply putting a handle on the alms bowl. Old Miaoxi (老妙喜) gave people the wrong footnote, saying it was like the earth supporting the mountain, not knowing the mountain's solitary steepness, like a stone containing jade, not knowing the jade's flawlessness, missing the point. Tianning (天寧禪師) is not like this, he would also call out 'Councilor!' If the Councilor acknowledges, he would strike with a stick, to prevent this person from drowning in dead water.) Pei Xiu immediately understood the meaning, as if he had obtained a jewel on his head, and said, 'My teacher is truly a good knowing advisor!' So he invited him to the government office, dedicated himself to studying Buddhist scriptures, and deeply entered the Dharma assembly. He thoroughly understood the meaning of the Patriarchs and extensively studied the doctrines of the teachings. All the Chan scholars in various places said that Prime Minister Pei did not come out of Huangbo's school in vain. One day, Pei Xiu compiled a book of his understanding of Buddhism and showed it to Huangbo. Huangbo took the book and placed it on the seat, glanced at it briefly, and after a long time said, 'Have you understood?' Pei Xiu did not understand. Huangbo said, 'If you can understand it like this,'" "" ], "english_translations": [ "Pei Xiu (宰相, prime minister of the Tang Dynasty (618-907)) visited Xing Temple. Observing the paintings on the wall, he inquired, 'What images are these?' The administrator replied, 'They are portraits of eminent monks.' Pei Xiu questioned, 'The portraits are visible, but where are the eminent monks?' The administrator was left without an answer. Pei Xiu then asked, 'Are there any Chan practitioners here?' He was told, 'Recently, a monk has been performing duties at the temple, and he seems to be a Chan practitioner.' This monk was none other than Huangbo Yun. Pei Xiu invited him, saying, 'I had a question earlier, but none of the esteemed individuals offered a response. Now, I request you, Venerable One, to provide an answer.' Huangbo responded, 'Please, ask away.' Pei Xiu repeated his previous question. Huangbo exclaimed loudly, 'Pei Xiu!' Pei Xiu acknowledged. Huangbo then asked, 'Where is he?' (Zen Master Gao of Jingshan, upon Li, the Political Counselor, visiting the mountain, commented on this case, saying: Pei Xiu turned a mistake into an opportunity, completely shedding the roots of defilement. Huangbo spontaneously offered compassion without expending effort, like the earth supporting a mountain, unaware of the mountain's solitary steepness, like a stone containing jade, unaware of the jade's flawlessness. However, Huangbo only possessed the sword to kill, not the sword to save. Today, if the Grand Councilor were to ask Yunmen, 'The portraits are visible, but where are the eminent monks?' Yunmen would also call out 'Councilor!' If the Councilor acknowledged, Yunmen would say, 'Today, within this hall, we especially thank you for your offering.' Chu Shi Qi remarked: Prime Minister Pei asked, 'Where are the eminent monks?' Clearly, he has exchanged his eyes. Huangbo called out 'Councilor' again, simply attaching a handle to the alms bowl. Old Miaoxi provided an incorrect footnote, stating it was like the earth supporting a mountain, unaware of the mountain's solitary steepness, like a stone containing jade, unaware of the jade's flawlessness, missing the point entirely. Tianning would not do the same; he would also call out 'Councilor!' If the Councilor acknowledged, he would strike with a stick, preventing this person from drowning in dead water.) Pei Xiu immediately grasped the meaning, as if he had obtained a jewel on his head, and exclaimed, 'My teacher is truly a good knowing advisor!' Consequently, he invited him to the government office, dedicating himself to the study of Buddhist scriptures and deeply immersing himself in Dharma gatherings. Having thoroughly understood the intent of the Patriarchs and extensively studied the doctrines of the teachings, all the Chan scholars in various places remarked that Prime Minister Pei had not emerged from Huangbo's school in vain. One day, Pei Xiu compiled a book of his understanding of Buddhism and presented it to Huangbo. Huangbo received the book and placed it on the seat, glancing at it briefly. After a long pause, he asked, 'Have you understood?' Pei Xiu did not comprehend. Huangbo said, 'If you could understand it just like that,'" "" ] }

猶較些子。若也形於紙墨。何有吾宗。公一日拓一尊佛。于黃檗前跪曰。請師安名。黃檗召曰。裴休。公應諾。黃檗曰。與汝安名竟。公禮拜。(妙喜云。裴公黃檗。可謂如水入水。似金博金。雖然如是。撿點將來。不無滲漏。今日或有捧一尊像。請雲門安名。即向道。清凈法身毗盧遮那佛。若云謝師安名。即向道。下坡不走。快便難逢。楚石琦云。裴公捧像。黃檗安名。冷地看來。如大家教新婦相似。直是好笑。笑須三十年。妙喜既不能坐斷。未免隨例顛倒。喚作清凈法身毗盧遮那佛。周人以柏。殷人以栗)。

公謁石霜諸禪師。石霜拈起笏問。在天子手中為圭。在官人手中為笏。在老僧手中。且道喚作甚麼。公無對。石霜乃留下笏。(密雲悟代云。和尚不打自招)公啟建法會。問僧。看什麼經。曰無言童子經。曰有幾卷。曰兩卷。曰既是無言。為甚麼卻有兩卷。僧無對。(后龜山代云。若論無言。非惟兩卷)。

公為觀察。入山訪華林覺禪師。問曰。還有侍者否。曰有一兩個。祇是不可見客。公曰。在甚麼處。華林乃喚大空小空。時二虎自庵后出。華林語二虎曰。有客且去。二虎哮吼而去。公問曰。師作何行業。感得如斯。華林良久曰。會么。曰不會。華林曰。山僧常念觀音。(空音湛頌云。僧來展

【現代漢語翻譯】現代漢語譯本還稍微好一些。如果落於紙筆，哪裡還有我的宗旨？裴休一日拓印一尊佛像，在黃檗希運禪師（黃檗）面前跪著說：『請師父為佛像安名。』黃檗召呼：『裴休。』裴休應諾。黃檗說：『與你安名完畢。』裴休禮拜。（妙喜宗杲禪師（妙喜）說：『裴休和黃檗，真可謂如水入水，似金博金。雖然如此，仔細檢查起來，不免有滲漏之處。』現在如果有人捧著一尊佛像，請雲門文偃禪師（雲門）安名，就直接說：『清凈法身毗盧遮那佛（Vairocana）。』如果說感謝師父安名，就直接說：『下坡不走，快便難逢。』楚石梵琦禪師（楚石）說：『裴休捧像，黃檗安名，冷靜地看來，就像婆婆教新娘一樣，真是好笑。』笑須三十年。妙喜既然不能決斷，也免不了隨例顛倒，喚作清凈法身毗盧遮那佛。周朝人以柏樹，殷朝人以栗樹作為神主。)

裴休拜訪石霜慶諸禪師（石霜），石霜拿起笏板問：『在天子手中為圭，在官人手中為笏，在老僧手中，且說叫作什麼？』裴休無言以對。石霜於是放下笏板。（密雲圓悟禪師（密雲悟）代答說：『和尚不打自招。』）裴休開始舉辦佛法集會，問僧人：『看什麼經？』答：『《無言童子經》。』問：『有幾卷？』答：『兩卷。』問：『既然是無言，為什麼卻有兩卷？』僧人無言以對。（後來龜山正原禪師（龜山）代答說：『若論無言，非惟兩卷。』）

裴休擔任觀察使時，入山拜訪華林覺禪師（華林），問道：『還有侍者嗎？』答：『有一兩個，只是不方便見客。』裴休問：『在什麼地方？』華林於是呼喚大空、小空。當時兩隻老虎從庵后出來。華林對兩隻老虎說：『有客來了，暫且離開。』兩隻老虎吼叫著離去。裴休問：『師父做什麼行業，感應到如此地步？』華林沉默良久說：『會嗎？』答：『不會。』華林說：『山僧常念觀音（Avalokiteśvara）。』（空音湛頌道：『僧人來展』

【English Translation】 English version Still somewhat better. If it takes shape in paper and ink, where is my sect? One day, Pei Xiu had a Buddha image rubbed and knelt before Huangbo Xiyun (Huangbo), saying, 'Please, Master, give a name to the Buddha image.' Huangbo called out, 'Pei Xiu.' Pei Xiu responded. Huangbo said, 'The naming for you is complete.' Pei Xiu bowed. (Miaoxi Zonggao (Miaoxi) said, 'Pei Xiu and Huangbo can be said to be like water entering water, like gold trading for gold. Although this is so, upon careful examination, there are bound to be leaks.' Now, if someone holds a Buddha image and asks Yunmen Wenyan (Yunmen) to give it a name, just say, 'Pure Dharma Body Vairocana Buddha (Vairocana).' If they say thank you for giving the name, just say, 'Don't walk downhill, quickness is hard to come by.' Chushi Fanqi (Chushi) said, 'Pei Xiu holding the image, Huangbo giving the name, looking at it calmly, it's like a mother-in-law teaching a new bride, it's really funny.' Laughter requires thirty years. Since Miaoxi cannot make a decisive judgment, he inevitably follows the example and reverses it, calling it Pure Dharma Body Vairocana Buddha. The Zhou people used cypress, and the Yin people used chestnut as the spirit tablet.)

Pei Xiu visited Shishuang Qingzhu (Shishuang). Shishuang picked up a tablet and asked, 'In the hands of the Son of Heaven, it is a gui (jade tablet); in the hands of an official, it is a tablet; in the hands of an old monk, what is it called?' Pei Xiu had no answer. Shishuang then put down the tablet. (Miyun Yuanwu (Miyun Wu) said in place, 'The monk is incriminating himself without being beaten.') Pei Xiu began to hold Dharma assemblies and asked a monk, 'What sutra are you reading?' The monk replied, 'The Sutra of the Wordless Boy.' Pei Xiu asked, 'How many volumes are there?' The monk replied, 'Two volumes.' Pei Xiu asked, 'Since it is wordless, why are there two volumes?' The monk had no answer. (Later, Guishan Zhengyuan (Guishan) said in place, 'If we talk about wordlessness, it's not just two volumes.')

When Pei Xiu was an inspector, he went into the mountains to visit Hualin Jue (Hualin) and asked, 'Are there any attendants?' Hualin replied, 'There are one or two, but they are not convenient for seeing guests.' Pei Xiu asked, 'Where are they?' Hualin then called out, 'Da Kong, Xiao Kong.' At that time, two tigers came out from behind the hermitage. Hualin said to the two tigers, 'There is a guest, please leave for now.' The two tigers roared and left. Pei Xiu asked, 'What kind of practice does the Master do to have such a response?' Hualin was silent for a long time and said, 'Do you understand?' Pei Xiu replied, 'I don't understand.' Hualin said, 'This mountain monk often recites Avalokiteśvara (Avalokiteśvara).' (Kongyin Zhan praised, 'The monk comes to display'

具已輸籌。常念觀音獨不休。雕虎風生君未會。可憐空磕破鐘樓)。

公嘗與圭峰密禪師游。入其閫域。休居嘗不御酒肉。著釋氏文數萬言。如作勸發菩提心文。圓覺經敘。法界觀敘。禪源詮敘。原人論敘。世皆服其精要。

唐常侍王敬初(嗣法溈山祐)

王敬初。襄州人。為常侍。視事次。米和尚至。公乃舉筆示之。米曰。還判得虛空否。公擲筆入宅。更不復出。米致疑。明日憑鼓山供養主。入探其意。米亦隨至。潛在遮蔽間偵伺。供養主才坐。問曰。昨日米和尚有甚麼言句。便不相見。公曰。獅子咬人。韓盧逐塊。米聞此語。即省前謬。遽出朗笑曰。我會也。我會也。公曰。會即不無。你試道看。米曰。請常侍舉。公乃豎起一隻箸。米曰。這野狐精。公曰。這漢徹也。(大溈喆云。米胡雖然如是。且只得一橛。常待云。這漢徹去。大似看樓打樓。大溈即不然。常侍雖是個俗漢。筆下有生殺之權。米胡是一方善知識。要且出他圈䙡不得。當時待他擲下筆。但向道。我從來疑著這漢)。

問僧。一切眾生。還有佛性也無。僧曰有。公指壁上𦘕狗子曰。這個還有也無。僧無對。公自代曰。看咬著汝。

鄂州無等禪師謁公。辭退將出門。公召曰和尚。無等回顧。公敲柱三下。無等以手作圓

【現代漢語翻譯】現代漢語譯本：已經輸光了籌碼。還不停地念著觀音，真是可悲。雕虎的風勢你還沒有領會，可憐你白白地把鐘樓都撞破了。

王公曾經與圭峰密禪師交往，深入他的境界。休居時常常不吃酒肉，寫了數萬字的佛教文章，例如《勸發菩提心文》、《圓覺經敘》、《法界觀敘》、《禪源詮敘》、《原人論敘》等，世人都佩服他的精要。

唐朝常侍王敬初（繼承了溈山祐的法脈）

王敬初，襄州人，擔任常侍。在處理公務時，米和尚來了。王公就拿起筆來示意他。米和尚說：『還能判決虛空嗎？』王公扔下筆回到內宅，不再出來。米和尚感到疑惑，第二天就請鼓山供養主去探問他的意思。米和尚也跟著去了，躲在屏風後面偵察。供養主剛坐下，就問道：『昨天米和尚說了什麼話，您就不再相見？』王公說：『獅子咬人，韓盧追逐土塊。』米和尚聽到這話，立刻明白了之前的錯誤，隨即出來大笑著說：『我明白了！我明白了！』王公說：『明白也不是沒有，你試著說看。』米和尚說：『請常侍先說。』王公就豎起一根筷子。米和尚說：『這野狐精！』王公說：『這人徹底明白了！』（大溈喆說：米和尚雖然如此，也只得到了一部分。常侍說：『這人徹底明白了』，很像在樓上看樓打樓。大溈卻不這樣認為，常侍雖然是個俗人，筆下卻有生殺大權。米和尚是一方善知識，但卻跳不出他的圈套。當時如果等他扔下筆，就直接說：『我一直懷疑著這個人』）。

有僧人問：『一切眾生，還有佛性嗎？』僧人回答：『有。』王公指著墻上畫的狗說：『這個還有嗎？』僧人無言以對。王公自己回答說：『小心咬著你。』

鄂州無等禪師拜見王公，告辭要出門時，王公叫道：『和尚！』無等禪師回頭。王公敲了三下柱子。無等禪師用手畫了個圓圈。

【English Translation】 English version: He has already lost all his chips. He keeps chanting Guanyin (Avalokiteśvara, Bodhisattva of Compassion) incessantly, which is truly pathetic. You haven't grasped the wind of the carved tiger, it's a pity you've broken the bell tower in vain.

Lord Wang once associated with Chan Master Guifeng Mi, deeply entering his realm. During his leisure, he often abstained from wine and meat, and wrote tens of thousands of words of Buddhist texts, such as 'Exhortation to Generate the Bodhi Mind,' 'Preface to the Yuanjue Sutra (Perfect Enlightenment Sutra),' 'Preface to the Dharma Realm Contemplation,' 'Preface to the Chan Source Explanation,' and 'Preface to the Treatise on the Origin of Man.' The world admired their essence.

Wang Jingchu, Attendant of the Tang Dynasty (Successor to the Dharma of Weishan You)

Wang Jingchu, a native of Xiangzhou, served as an attendant. While attending to his duties, Monk Mi arrived. Lord Wang then raised his brush to signal him. Monk Mi said, 'Can you still judge emptiness?' Lord Wang threw down his brush and returned to his residence, never to come out again. Monk Mi felt doubtful, so the next day he asked the offering master of Gushan to inquire about his meaning. Monk Mi also followed, hiding behind a screen to observe. As soon as the offering master sat down, he asked, 'What words did Monk Mi say yesterday that caused you to refuse to see him?' Lord Wang said, 'The lion bites people, the Han dog chases clods.' Upon hearing these words, Monk Mi immediately understood his previous mistake, and then came out laughing loudly, saying, 'I understand! I understand!' Lord Wang said, 'Understanding is not absent, try to say it.' Monk Mi said, 'Please, Attendant, speak first.' Lord Wang then raised a chopstick. Monk Mi said, 'This wild fox spirit!' Lord Wang said, 'This man is thorough!' (Dahui Zhezong of Dahui Temple said: Although Monk Mi is like this, he only got a part of it. The attendant said, 'This man is thorough,' which is like watching the building from the building. Dahui doesn't think so. Although the attendant is a layman, he has the power of life and death in his writing. Monk Mi is a good teacher in one area, but he can't escape his trap. At that time, when he threw down the brush, he should have said directly, 'I have always suspected this man').

A monk asked, 'Do all sentient beings have Buddha-nature?' The monk replied, 'Yes.' Lord Wang pointed to a dog painted on the wall and said, 'Does this one have it?' The monk was speechless. Lord Wang answered himself, 'Watch out, it will bite you.'

Chan Master Wudeng of Ezhou visited Lord Wang. When he was about to leave, Lord Wang called out, 'Monk!' Chan Master Wudeng looked back. Lord Wang knocked on the pillar three times. Wudeng made a circle with his hand.

相。復三撥之便行。

公初見睦州。睦州問曰。今日何故入院遲。公曰。看打毬來。睦州曰。人打毬。馬打毬。公曰。人打毬。睦州曰。人困么。曰困。睦州曰。馬困么。曰困。睦州曰。露柱困么。公惘然無對。歸至私第。中夜忽然有省。明日見睦州曰。某甲會得昨日事也。睦州曰。露柱困么。曰困。睦州許之。

臨濟與公到僧堂。公問。這一堂僧。還看經么。臨濟曰。不看經。曰還習禪么。臨濟曰。不習禪。曰既不看經。又不習禪。畢竟作個甚麼。臨濟曰。總教伊成佛作祖去。曰金屑雖貴。落眼成翳。臨濟曰。我將謂你是個俗漢(楚石琦云。臨濟吹毛劍。什麼處去也。若也拈出。有什麼王常侍在。自出洞來無敵手。得饒人處且饒人)。

唐尚書陳操(嗣法陳睦州)

睦州刺史陳操。位至尚書。參睦州陳尊宿。一日睦州看經次。公問。和尚看什麼經。睦州曰。金剛經。公曰。六朝翻譯。此當第幾譯。睦州舉起經曰。一切有為法。如夢幻泡影。

公與僧齋次。拈起糊餅。問僧。江西湖南。還有這個么。僧曰。尚書適來吃個甚麼。公曰。敲鐘謝響。又齋僧次。躬自行餅。一僧展手擬接。公卻縮手。僧無語。公曰。果然果然。(楚石琦代云。久知尚書不吝)。

問僧。有個事。與上座

商量得么。曰合取狗口。公自摑口曰。某甲罪過。曰知過必改。公曰。恁么則借上座口。吃飯得么。

又齋僧自行食次。至首座前曰。請施食。首座曰。三德六味。公曰錯。首座無對。(楚石琦代首座。敲缽作聲)又與僚屬登樓次。見數僧行來。有一官人曰。來者總是行腳僧。公曰不是。曰焉知不是。公曰。待來勘過。須臾僧至樓前。公驀喚上座。僧皆舉首。公謂諸官曰。不通道。

公看資福禪師。資福見來。便畫一圓相。公曰。弟子與么來。早是不著便。更畫圓相。資福于中著一點。公曰。將謂是南番舶主。資福便歸方丈。閉卻門。(雪竇云。陳操止具一隻眼。復頌云。團團珠繞玉珊珊。馬載驢䭾上鐵船。分付海山無事客。鉤鰲時下一圈欒。復云。天下衲僧跳不出)。

(千巖頌云。吾家密事俗人知。月蝕盧同便有詩。只為慎初兼護末。不知失卻兩莖眉)又與禪者頌曰。禪者有玄機。機玄是復非。欲了機前旨。咸于句下違。

宋駙馬李遵勖(嗣法谷隱聰)

李遵勖。存公武。舉進士。大中祥符間。真宗召對便殿。尚萬壽公主。后拜寧國軍節度使。公探索宗要。無間寒暑。謁谷隱。問出家事。谷隱以崔趙公問徑山公案答之。公于言下大悟。作偈曰。學道須是鐵漢。著手心頭便判。直趣

【現代漢語翻譯】現代漢語譯本：商量可以嗎？（僧）說：『合起來像狗的嘴。』（陳操）自己打自己的嘴巴說：『我錯了。』（僧）說：『知道錯了就一定要改正。』（陳操）說：『這樣的話，可以借用上座的嘴巴吃飯嗎？』又一次齋僧，（陳操）自己拿著食物，走到首座（寺院中地位最高的僧人）面前說：『請施捨食物。』首座說：『具備三德六味。』（陳操）說：『錯了。』首座無言以對。（楚石琦代替首座，敲擊缽發出聲音）又有一次，（陳操）和下屬一起登上樓，看見幾個僧人走來。有一個官員說：『來的人都是行腳僧（四處遊歷的僧人）。』（陳操）說：『不是。』（官員）說：『你怎麼知道不是？』（陳操）說：『等他們來了，我查驗一下。』一會兒，僧人走到樓前，（陳操）突然叫『上座』。僧人們都抬起頭。（陳操）對各位官員說：『不相信吧。』（陳操）去拜訪資福禪師。資福禪師見到他來，就畫了一個圓相（佛教中的一種象徵符號）。（陳操）說：『弟子這樣來，已經是不著邊際，您還畫圓相。』資福禪師在圓相中點了一點。（陳操）說：『還以為是南番（古代對東南亞的稱呼）的舶主（商船的主人）。』資福禪師就回到方丈（寺院住持的住所），關上了門。（雪竇禪師評論說：陳操只具一隻眼。又作頌說：團團珠繞玉珊珊，馬載驢䭾上鐵船。分付海山無事客，鉤鰲時下一圈欒。又說：天下衲僧（僧人的別稱）跳不出）。（千巖禪師作頌說：吾家密事俗人知，月蝕盧同便有詩。只為慎初兼護末，不知失卻兩莖眉。）又有一次，（陳操）與禪者作頌說：禪者有玄機，機玄是復非。欲了機前旨，咸于句下違。宋朝駙馬李遵勖（988-1038）（嗣法于谷隱聰禪師）李遵勖，字存公武，考中進士。大中祥符（1008-1016）年間，真宗（宋真宗趙恒）在便殿召見他，並把萬壽公主嫁給他。後來被授予寧國軍節度使。李遵勖探索佛法精要，不分寒暑。拜訪谷隱禪師，詢問出家的事情。谷隱禪師用崔趙公問徑山禪師的公案來回答他。李遵勖在言語之下大悟，作偈說：學道須是鐵漢，著手心頭便判，直趣

【English Translation】 English version: Can we discuss this? (The monk) said, 'It looks like a dog's mouth when put together.' (Chen Cao) slapped his own mouth and said, 'I was wrong.' (The monk) said, 'If you know you are wrong, you must correct it.' (Chen Cao) said, 'In that case, can I borrow the Venerable's mouth to eat?' Another time, during a monastic meal offering, (Chen Cao) himself holding the food, went to the head seat (the highest-ranking monk in the monastery) and said, 'Please offer food.' The head seat said, 'Possessing the three virtues and six flavors.' (Chen Cao) said, 'Wrong.' The head seat was speechless. (Chu Shiqi, substituting for the head seat, tapped the bowl to make a sound.) Another time, (Chen Cao) and his subordinates were ascending a building when they saw several monks walking by. An official said, 'Those who come are all wandering monks (monks who travel around).' (Chen Cao) said, 'No.' (The official) said, 'How do you know they are not?' (Chen Cao) said, 'I'll examine them when they arrive.' After a while, the monks arrived in front of the building, and (Chen Cao) suddenly called out 'Venerable!' The monks all raised their heads. (Chen Cao) said to the officials, 'Don't you believe it?' (Chen Cao) went to visit Zen Master Zifu. When Zen Master Zifu saw him coming, he drew a circle (a symbolic symbol in Buddhism). (Chen Cao) said, 'This disciple's coming like this is already irrelevant, and you still draw a circle.' Zen Master Zifu put a dot in the circle. (Chen Cao) said, 'I thought it was the captain of a Nanfan (ancient term for Southeast Asia) merchant ship.' Zen Master Zifu returned to his abbot's quarters (the residence of the abbot of the monastery) and closed the door. (Zen Master Xuedou commented: Chen Cao only has one eye. He also composed a verse saying: Round pearls surround jade corals, horses carry donkeys on iron ships. Entrust it to the carefree guests of the sea and mountains, hook the Ao turtle and drop a circle at times. He also said: The monks of the world cannot jump out of it). (Zen Master Qianyan composed a verse saying: The secrets of my family are known to the common people, and there are poems when Lu Tong is eclipsed by the moon. Just because of being cautious at the beginning and protecting the end, I don't know that I have lost both eyebrows.) Another time, (Chen Cao) and a Zen practitioner composed a verse saying: The Zen practitioner has profound secrets, the secrets are right and wrong. If you want to understand the meaning before the opportunity, you will all violate it under the sentence. Li Zunxu (988-1038), the駙馬(husband of the emperor's sister or daughter) of the Song Dynasty (succeeded Zen Master Guyin Cong) Li Zunxu, styled Cun Gongwu, passed the imperial examination. During the Dazhong Xiangfu period (1008-1016), Emperor Zhenzong (Emperor Zhenzong Zhao Heng of the Song Dynasty) summoned him in the side hall and married Princess Wanshou to him. Later, he was awarded the military commissioner of Ningguo Army. Li Zunxu explored the essence of Buddhism, regardless of cold or heat. He visited Zen Master Guyin and asked about becoming a monk. Zen Master Guyin answered him with the case of Cui Zhao Gong asking Zen Master Jingshan. Li Zunxu had a great enlightenment under the words and composed a verse saying: To study the Tao, one must be an iron man, and make a judgment in the heart as soon as one starts, and go straight to

無上菩提。一切是非莫管。(宗門武庫云。李公得心要于石門聰禪師。嘗作二句偈。寄發運朱正辭。時許式為淮南漕。朱以李頌示許。請賡之。朱曰。雨催樵子還家。許曰。風送漁舟到岸。又請浮山遠禪師和之。浮山偈曰。學道須是鐵漢。著手心頭便判。通身雖是眼睛。也待紅罏再煅。鋤麑觸樹迷封。豫讓藏身吞炭。鷺飛影落秋江。風送蘆花兩岸。諸公見大敬之。李后復續末二句。今所傳惟李一頌而已)。

公一日與堅上座送別。公問。近離上黨。得屆中都。方接麈談。遽回虎錫。指雲屏之翠嶠。訪雪嶺之清流。未審此處彼處的的事作么生。上座曰。利劍拂開天地靜。霜刀才舉鬥牛寒。公曰。恰直今日耳聵。上座曰。一箭落雙鵰。公曰。上座為甚麼。著草鞋睡。座以衣袖一拂。公低頭曰。今日可謂降伏也。上座曰。普化出僧堂。慈明在楊大年所。大年朝中見公曰。近得一道人。真西河師子。公曰。我以拘文。不能就謁柰何。大年歸語慈明曰。李公佛法中人。聞道風遠至。有愿見之心。政以法不得與侍從過從。慈明於是黎明謁李公。公閱謁。使童子問曰。道得即與上座相見。慈明曰。今日特來相看。又令童子曰。碑文刻白字。當道種青松。慈明曰。不因今日節。餘日定難逢。童又出曰。都尉言。與么則與上座相見

【現代漢語翻譯】現代漢語譯本無上菩提（至高的覺悟）。一切是非都不要管。（宗門武庫記載：李公從石門聰禪師處領悟心要，曾作兩句偈語，寄給發運使朱正辭。當時許式擔任淮南漕運使，朱正辭將李公的偈語展示給許式，請他續寫。朱正辭說：『雨催樵子還家。』許式說：『風送漁舟到岸。』又請浮山遠禪師和詩。浮山禪師的偈語是：『學道須是鐵漢，著手心頭便判。通身雖是眼睛，也待紅爐再煅。鋤麑觸樹迷封，豫讓藏身吞炭。鷺飛影落秋江，風送蘆花兩岸。』諸公看了都非常敬佩。李公後來又續寫了末尾兩句。現在流傳的只有李公的一首頌詞。）

李公有一天與堅上座送別。李公問：『最近離開上黨，到達中都，剛剛開始交談，又匆忙返回。指著雲屏山的翠綠山峰，尋訪雪嶺的清澈溪流，不知此處與彼處的事，你如何看待？』上座說：『利劍拂開天地靜，霜刀才舉鬥牛寒。』李公說：『恰好今天我耳聾了。』上座說：『一箭落雙鵰。』李公說：『上座為什麼穿著草鞋睡覺？』上座用衣袖一拂。李公低頭說：『今天可謂是被降伏了。』上座說：『普化禪師在僧堂外，慈明禪師在楊大年那裡。』楊大年在朝中見到李公說：『最近來了一位道人，真是西河的獅子。』李公說：『我因為拘泥於俗務，不能前去拜訪，奈何？』楊大年回去告訴慈明禪師說：『李公是佛法中人，聽說您的道風遠播，有願意見您的心，只是因為身份限制，不能與侍從隨便交往。』於是慈明禪師在黎明時拜訪李公。李公看了拜帖，讓童子問：『說得對就與上座相見。』慈明禪師說：『今日特來相看。』李公又讓童子說：『碑文刻白字，當道種青松。』慈明禪師說：『不因今日節，餘日定難逢。』童子又出來說：『都尉說，這樣就與上座相見。』

【English Translation】 English version Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Don't bother with all rights and wrongs. (The Zen School Treasury says: Li Gong obtained the essence of mind from Zen Master Cong of Shimen. He once composed a two-line verse and sent it to Zhu Zhengci, the transport envoy. At that time, Xu Shi was the transport commissioner of Huainan. Zhu showed Li's verse to Xu and asked him to add to it. Zhu said, 'The rain urges the woodcutter to return home.' Xu said, 'The wind sends the fishing boat to the shore.' He also asked Zen Master Yuanshan to compose a poem in response. Zen Master Yuanshan's verse was: 'To study the Way, one must be an iron man, and make a decisive judgment in one's heart. Even if one's whole body is eyes, one must still be tempered in a red furnace. Chu Ni touches the tree and is lost in the seal, and Yu Rang hides himself and swallows charcoal. Egrets fly and their shadows fall on the autumn river, and the wind sends reeds and flowers to both shores.' The gentlemen were all very impressed. Li Gong later added the last two lines. Only one of Li's odes is now transmitted.)

One day, Duke Li was seeing off Venerable Jian. Duke Li asked, 'Recently, you left Shangdang and arrived in Zhongdu. You had just begun to talk when you hurriedly returned. Pointing to the green peaks of Yunping Mountain and visiting the clear streams of Xueling, I wonder how you view the matters here and there?' The Venerable said, 'A sharp sword sweeps away the stillness of heaven and earth, and a frosty blade raises the coldness of Dou and Niu.' Duke Li said, 'It just so happens that I am deaf today.' The Venerable said, 'One arrow strikes two eagles.' Duke Li said, 'Why does the Venerable sleep in straw sandals?' The Venerable brushed his sleeve. Duke Li lowered his head and said, 'Today, I can be said to have been subdued.' The Venerable said, 'Puhua is outside the monks' hall, and Ciming is with Yang Danian.' Yang Danian saw Duke Li in the court and said, 'Recently, a Daoist has come, truly a lion of Xihe.' Duke Li said, 'I am bound by secular affairs and cannot pay a visit. What can I do?' Yang Danian returned and told Zen Master Ciming, 'Duke Li is a man of the Buddha-dharma. He has heard of your far-reaching influence and wishes to see you, but because of his official position, he cannot casually associate with attendants.' Therefore, Zen Master Ciming visited Duke Li at dawn. Duke Li read the visiting card and had a boy ask, 'If you can speak correctly, you will meet the Venerable.' Zen Master Ciming said, 'I have come especially to see you today.' Duke Li then had the boy say, 'Inscribe white characters on the stele, and plant green pines along the road.' Zen Master Ciming said, 'If not for today's festival, it would be difficult to meet on other days.' The boy came out again and said, 'The Commandant says, in that case, you will meet the Venerable.'

去也。慈明曰。腳頭腳底。公乃出。坐定。問曰。我聞西河有金毛師子是否。慈明曰。甚麼處得者訊息。公便喝。慈明曰。野干鳴。公又喝。慈明曰恰是。公大笑。慈明辭。公問。如何是上座臨行一句。慈明曰。好將息。公曰。何異諸方。慈明曰。都尉又作么生。公曰。放上座二十棒。慈明曰。專為流通。公又喝。慈明曰瞎。公曰好去。慈明應喏喏。及還唐明。公遣兩僧訊之。慈明於書尾畫雙足。寫來僧名寄之。公作偈曰。黑毫千里余。金槨示雙趺。人天渾莫測。珍重赤鬚鬍。寶元戊寅。公遣使邀慈明曰。海內法友。惟師與楊大年耳。大年棄我而先。仆年來頓覺衰落。忍死以一見。公仍以書抵潭帥敦遣之。慈明惻然。與侍者舟而東下。舟中作偈曰。長江行不盡。帝里到何時。既得涼風便。休將櫓棹施。至京師。與公相會月餘。而公果沒。公臨終時。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。時慈明來視。公畫一圓相。又作偈獻師曰。世界無依。山河匪礙。大海微塵。須彌納芥。拈起幞頭。解下腰帶。若覓死生。問取皮袋。慈明曰。如何是本來佛性。公曰。今日熱如昨日。隨聲便問。臨行一句作么生。慈明曰。本來無

【現代漢語翻譯】現代漢語譯本：走了。慈明說：『腳頭腳底。』都尉就出去了。坐定后，都尉問道：『我聽說西河有金毛獅子（比喻稀有難得的人才或事物），是否屬實？』慈明說：『從哪裡得到的訊息？』都尉便喝斥一聲。慈明說：『野干（一種野獸，常比喻無知之人）在叫。』都尉又喝斥一聲。慈明說：『正是。』都尉大笑。慈明告辭。都尉問：『如何是上座（對僧人的尊稱）臨行一句？』慈明說：『好好將息。』都尉說：『這和各方禪師說的有什麼不同？』慈明說：『都尉又想怎麼樣？』都尉說：『放上座二十棒。』慈明說：『專門爲了流通佛法。』都尉又喝斥一聲。慈明說：『瞎。』都尉說：『好走。』慈明應聲『喏喏』。等到回到唐明後，都尉派兩個僧人去問候慈明。慈明在書信末尾畫上雙足，寫上前來僧人的名字寄回。都尉作偈說：『黑毫（指僧人的頭髮）千里遠，金棺（指佛塔）示雙足。人天（人和天神）都難以測度，珍重赤鬚鬍（指慈明）。』寶元戊寅年（1008年），都尉派使者邀請慈明說：『海內法友，只有你和楊大年（人名）罷了。大年拋棄我先走了。我近年來頓覺衰落，忍著病痛想見你一面。』都尉仍然寫信給潭州的官員，敦促放行慈明。慈明很感動，與侍者乘船東下。船中作偈說：『長江行無盡，帝里到何時？既得涼風便，休將櫓棹施。』到達京師后，與都尉相會月餘，而都尉果然去世了。都尉臨終時，膈胃躁熱。有尼姑道堅（人名），說：『眾生見劫盡大火所燒時，都尉切宜照管主人公（指本心）。』都尉說：『大師與我煎一服藥來。』道堅無語。都尉說：『這師姑的藥，是不會煎的。』這時慈明來探視。都尉畫一個圓相（佛教用語，表示圓滿），又作偈獻給慈明說：『世界無依，山河無礙。大海微塵，須彌納芥（須彌山放入芥子中，比喻不可思議）。拈起幞頭（古代男子戴的一種頭巾），解下腰帶。若覓死生，問取皮袋（指身體）。』慈明說：『如何是本來佛性（指眾生本具的覺悟之性）？』都尉說：『今日熱如昨日。』隨聲便問：『臨行一句作么生？』慈明說：『本來無。』

【English Translation】 English version: He left. Ciming said, 'The top and bottom of the feet.' The Commandant then went out. After sitting down, the Commandant asked, 'I heard that there is a golden-haired lion (metaphor for a rare and outstanding talent or thing) in the West River, is that true?' Ciming said, 'Where did you get this news?' The Commandant then shouted. Ciming said, 'A jackal (a type of wild animal, often used as a metaphor for an ignorant person) is barking.' The Commandant shouted again. Ciming said, 'Exactly.' The Commandant laughed loudly. Ciming bid farewell. The Commandant asked, 'What is the last word of the senior monk (respectful term for a monk) before leaving?' Ciming said, 'Take good care.' The Commandant said, 'How is this different from what other masters say?' Ciming said, 'What else does the Commandant want?' The Commandant said, 'Give the senior monk twenty blows.' Ciming said, 'Specifically for the propagation of the Dharma.' The Commandant shouted again. Ciming said, 'Blind.' The Commandant said, 'Farewell.' Ciming responded 'Yes, yes.' After returning to Tangming, the Commandant sent two monks to inquire after Ciming. Ciming drew a pair of feet at the end of the letter and wrote the names of the visiting monks to send back. The Commandant composed a verse saying, 'Black hair (referring to the monk's hair) is thousands of miles away, the golden coffin (referring to the pagoda) shows the pair of feet. Humans and gods (humans and deities) cannot fathom it, cherish the red-bearded Hu (referring to Ciming).' In the year of Wuyin of Baoyuan (1008 AD), the Commandant sent an envoy to invite Ciming, saying, 'Among Dharma friends in the country, only you and Yang Danian (person's name) remain. Danian abandoned me and passed away first. I have felt a decline in recent years, enduring the pain to see you once.' The Commandant still wrote to the officials of Tanzhou, urging them to release Ciming. Ciming was moved and traveled east by boat with his attendant. In the boat, he composed a verse saying, 'The Yangtze River is endless, when will I reach the capital? Now that I have a cool breeze, I should not use oars and paddles.' After arriving in the capital, he met with the Commandant for more than a month, and the Commandant indeed passed away. At the time of his death, the Commandant's diaphragm and stomach were restless and hot. There was a nun named Daojian (person's name) who said, 'When sentient beings see the kalpa ending and being burned by great fire, the Commandant should take care of the protagonist (referring to the original mind).' The Commandant said, 'Master, brew a dose of medicine for me.' Daojian was speechless. The Commandant said, 'This nun's medicine cannot be brewed.' At this time, Ciming came to visit. The Commandant drew a circle (Buddhist term, representing perfection) and composed a verse to offer to Ciming, saying, 'The world is without reliance, mountains and rivers are without obstruction. The great sea is a tiny dust, Mount Sumeru fits into a mustard seed (Mount Sumeru placed in a mustard seed, a metaphor for the inconceivable). Pick up the turban (a type of headscarf worn by men in ancient times), untie the belt. If you seek life and death, ask the skin bag (referring to the body).' Ciming said, 'What is the original Buddha-nature (referring to the inherent enlightened nature of all beings)?' The Commandant said, 'Today is as hot as yesterday.' He then asked, 'What is the last word before leaving?' Ciming said, 'Originally nothing.'

掛礙。隨處任方圓。公曰。晚來睏倦。更不答話。慈明曰。無佛處作佛。公於是泊然而逝。二廟尤留神空宗。聞公化與慈明問答。嘉嘆久之。慈明哭之慟。臨壙乃別。

宋侍郎文公楊億(嗣法廣慧璉)

侍郎文公。楊億居士。字大年。幼舉神嬰。壯負才名。未知有佛。一日過同僚。見讀金剛經者。且笑之。彼誦自若。公竊疑曰。是豈出孔孟之右乎。何佞甚。因閱數板。懵然始少敬信。後會翰林李維。勉令參問。迨三十時。由秘書監。出守汝州。首謁廣慧。公便問。布鼓當軒擊。誰是知音者。廣慧曰。來風深辯。公曰。恁么則禪客相逢。祇彈指也。廣慧曰。君子可入。公應喏喏。廣慧曰。草賊大敗。夜語次。廣慧曰。秘監曾與甚人道話來。公曰。曾問云巖諒監寺。兩個大蟲相咬時如何。諒曰。一合相。某曰。我祇管看。未審恁么道還得么。廣慧曰。這裡即不然。公曰。請和尚別一轉語。廣慧以手作拽鼻勢曰。這畜生更𨁝跳在。公于言下脫然無疑。有偈曰。八角磨盤空里走。金毛獅子變作狗。擬欲將身北斗藏。應須合掌南辰后。公又問。天上無彌勒。地下無彌勒。未審在甚麼處。廣慧曰。敲磚打瓦。又問。風穴道。金沙灘頭馬郎婦。意旨如何。廣慧曰。更道也不及。又問。承和尚有言。一切罪業。皆因財寶所

【現代漢語翻譯】現代漢語譯本：掛礙。隨處任方圓。公說：『晚來睏倦。』更不答話。慈明說：『無佛處作佛。』公於是泊然而逝。二廟尤留神空宗，聽聞公圓寂時與慈明的問答，嘉獎贊嘆許久。慈明痛哭不已，臨墓穴才告別。

宋侍郎文公楊億(嗣法廣慧璉)

侍郎文公楊億居士，字大年。年幼時就被譽為神童，長大后才華橫溢。起初並不知道有佛法。一天，他到同僚處，看見有人在讀《金剛經》，就嘲笑他。那人自顧自地誦讀。楊億暗自疑惑道：『這難道比孔孟之道還高明嗎？』怎麼如此諂媚！於是翻閱了幾頁經文，才開始稍微有些敬意和相信。後來，他結識了翰林李維，李維勸他去參訪請教。到了三十歲時，他由秘書監被外派到汝州做知州，首先拜訪了廣慧禪師。楊億便問：『布鼓當軒擊，誰是知音者？』（用布做的鼓在廳堂中央敲擊，誰是能聽懂其中妙音的人？）廣慧說：『來風深辯。』（來風能夠深刻辨別其中的聲音。）楊億說：『既然這樣，那麼禪客相逢，祇彈指也。』（禪客相逢，只需彈指即可會意。）廣慧說：『君子可入。』（你可以進來了。）楊億應聲說：『喏喏。』廣慧說：『草賊大敗。』（草寇已經被徹底擊敗了。）晚上談話時，廣慧問：『秘監曾與甚人道話來？』（你之前和什麼人談論過佛法？）楊億說：『曾問云巖諒監寺，兩個大蟲相咬時如何？』（我曾經問云巖諒監寺，兩隻老虎互相撕咬時該如何是好？）諒監寺說：『一合相。』（就是一個整體。）我說：『我祇管看。未審恁么道還得么？』（我只管看著。不知道這樣說可以嗎？）廣慧說：『這裡即不然。』（我這裡不是這樣。）楊億說：『請和尚別一轉語。』（請和尚換一種說法。）廣慧用手作拽鼻子的姿勢說：『這畜生更𨁝跳在。』（這畜生更加跳脫了。）楊億在言下豁然開悟，寫了一首偈：『八角磨盤空里走，金毛獅子變作狗。擬欲將身北斗藏，應須合掌南辰后。』（八角磨盤在空中行走，金毛獅子變成了狗。想要把身藏在北斗星後面，必須合掌在南辰星之後。）楊億又問：『天上無彌勒（Maitreya，未來佛），地下無彌勒，未審在甚麼處？』廣慧說：『敲磚打瓦。』（就在敲磚打瓦這些日常瑣事中。）又問：『風穴（Fengxue，唐代禪師）道，金沙灘頭馬郎婦，意旨如何？』廣慧說：『更道也不及。』（再說也來不及了。）又問：『承和尚有言，一切罪業，皆因財寶所...』

【English Translation】 English version: Attachment. Letting things be as they are everywhere. Gong said, 'I am tired tonight,' and did not answer further. Ciming said, 'Making a Buddha where there is no Buddha.' Gong then passed away peacefully. The two temples, Youliushen Kongzong, praised and admired for a long time upon hearing the dialogue between Gong and Ciming at the time of Gong's passing. Ciming cried bitterly and only bid farewell at the tomb.

Song Vice Minister Wen Gong Yang Yi (succeeded Dharma from Guanghui Lian)

Vice Minister Wen Gong, Yang Yi, styled Danian, was hailed as a child prodigy in his youth and possessed great talent in adulthood. Initially, he was unaware of Buddhism. One day, he visited a colleague and saw him reading the Diamond Sutra, which he ridiculed. The colleague continued to recite it calmly. Yang Yi secretly wondered, 'Is this superior to the teachings of Confucius and Mencius?' How flattering! He then read a few pages of the scripture and began to have some respect and belief. Later, he met Li Wei of the Hanlin Academy, who encouraged him to seek guidance. At the age of thirty, he was transferred from the Secretariat to serve as the governor of Ruzhou, where he first visited Zen Master Guanghui. Yang Yi then asked, 'Beating a cloth drum in the hall, who is the one who understands the sound?' (Who can understand the subtle meaning of beating a drum made of cloth in the center of the hall?) Guanghui said, 'The coming wind deeply discerns.' (The coming wind can deeply discern the sound.) Yang Yi said, 'If so, then when Zen practitioners meet, they only need to snap their fingers.' (When Zen practitioners meet, they only need to snap their fingers to understand each other.) Guanghui said, 'A gentleman may enter.' (You may come in.) Yang Yi responded, 'Yes, yes.' Guanghui said, 'The bandit army has been utterly defeated.' (The bandit army has been completely defeated.) During an evening conversation, Guanghui asked, 'Secretary, who have you discussed the Dharma with before?' Yang Yi said, 'I once asked Supervisor Liang of Yunyan Monastery, what happens when two big tigers bite each other?' Liang Supervisor said, 'A single whole.' I said, 'I just watch. I don't know if it's okay to say it like that?' Guanghui said, 'It's not like that here.' Yang Yi said, 'Please, Master, give another explanation.' Guanghui made a gesture of pulling his nose and said, 'This beast is even more unruly.' Yang Yi suddenly awakened upon hearing these words and wrote a verse: 'An eight-cornered millstone walks in the sky, a golden-haired lion turns into a dog. If you want to hide your body behind the Big Dipper, you must join your palms behind the Southern Star.' Yang Yi also asked, 'There is no Maitreya (the future Buddha) in heaven, and there is no Maitreya on earth, where is he?' Guanghui said, 'Knocking bricks and tiles.' (It is in the daily trivialities of knocking bricks and tiles.) He also asked, 'Fengxue (a Tang Dynasty Zen master) said, the woman at Jinsha Beach, what is the meaning?' Guanghui said, 'It's too late to say more.' He also asked, 'I heard the Master say that all sins are caused by wealth...'

生。勸人疏於財利。然南閻浮提眾生。以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財乎。廣慧曰。幡竿尖上鐵籠頭。公曰。海壇馬子似驢大。廣慧曰。楚雞不是丹山鳳。公曰。佛滅二千歲。比丘少慚愧。公置一百問請答。廣慧一一答回。詳在洞山聰禪師語要中。

慈明依唐明嵩禪師。嵩謂慈明曰。楊大年內翰。知見高。入道穩。實子不可不見。慈明乃往見大年。公問曰。對面不相識。千里卻同風。慈明曰。近奉山門請。公曰。真個脫空。慈明曰。前月離唐明。公曰。適來悔相問。慈明曰作家。公便喝。慈明曰卻是。公復喝。慈明以手劃一劃。公吐舌曰。真是龍象。慈明曰。是何言歟。公喚客司點茶。元來是屋裡人。慈明曰。也不消得茶罷。又問。如何是上座為人一句。慈明曰切。公曰。與么則長裙新婦拖泥走。慈明曰。誰得似內翰。公曰。作家作家。慈明曰。放你二十棒。公拊膝曰。這裡是甚麼所在。慈明拍掌曰。也不得放過。又問。記得唐明當時悟底因緣么。慈明曰。唐明問首山。如何是佛法的的大意。首山曰。楚王城畔。汝水東流。公曰。祇如此語意旨如何。慈明曰。水上掛燈毬。公曰。與么則孤負古人去也。慈明曰。內翰疑則別參。公曰。三腳蝦蟆跳上天。慈明曰。一任𨁝跳。公乃館于齋中

【現代漢語翻譯】現代漢語譯本勸人疏遠財利。然而南閻浮提（Sanskrit：Jambudvīpa，佛教術語，指我們所居住的這個世界）的眾生，以錢財為生命。國家用錢財來聚集人民。佛教教義中有財施和法施兩種，為何要勸人疏遠錢財呢？廣慧（禪師名號）說：『幡竿頂上的鐵籠頭。』公說：『海壇的馬駒像驢一樣大。』廣慧說：『楚地的雞不是丹山的鳳凰。』公說：『佛陀涅槃二千年（公元），比丘很少有慚愧之心。』公設定一百個問題請廣慧回答，廣慧一一作答。詳細內容在洞山聰禪師的語要中。慈明（禪師名號）依止唐明嵩禪師（禪師名號）。嵩（唐明嵩禪師）對慈明（慈明禪師）說：『楊大年內翰（官名，翰林學士）見解高明，入道穩固，實在應該去見見他。』慈明（慈明禪師）於是前去拜見楊大年。楊大年問：『對面不相識，千里卻同風。』慈明（慈明禪師）說：『最近奉山門之請。』楊大年說：『真是脫空（指不著邊際）。』慈明（慈明禪師）說：『前月離開唐明（唐明嵩禪師）。』楊大年說：『剛才後悔問了。』慈明（慈明禪師）說：『是行家。』楊大年便喝斥。慈明（慈明禪師）說：『正是。』楊大年又喝斥。慈明（慈明禪師）用手劃了一下。楊大年吐舌頭說：『真是龍象（比喻傑出的人才）。』慈明（慈明禪師）說：『這是什麼話？』楊大年叫管事的點茶。原來是自己人。慈明（慈明禪師）說：『也不用喝茶了吧。』又問：『如何是上座（指有資格講經說法的僧人）為人的一句話？』慈明（慈明禪師）說：『切。』楊大年說：『這樣說來，就像長裙新娘拖著泥走。』慈明（慈明禪師）說：『誰能比得上內翰（楊大年）？』楊大年說：『是行家，是行家。』慈明（慈明禪師）說：『放你二十棒。』楊大年拍著膝蓋說：『這裡是什麼地方？』慈明（慈明禪師）拍掌說：『也不得放過。』又問：『記得唐明（唐明嵩禪師）當時開悟的因緣嗎？』慈明（慈明禪師）說：『唐明（唐明嵩禪師）問首山（禪師名號），如何是佛法的大意？首山（首山禪師）說：楚王城畔，汝水東流。』楊大年說：『僅僅如此，這句話的意旨是什麼？』慈明（慈明禪師）說：『水上掛燈籠。』楊大年說：『這樣說來，就辜負古人了。』慈明（慈明禪師）說：『內翰（楊大年）如果懷疑，就另外參究。』楊大年說：『三腳蛤蟆跳上天。』慈明（慈明禪師）說：『任憑它跳。』楊大年於是安排慈明（慈明禪師）住在齋房中。

【English Translation】 English version He encouraged people to be indifferent to wealth and profit. However, the sentient beings of Jambudvīpa (Sanskrit: Jambudvīpa, a Buddhist term referring to the world we live in) regard wealth as life. Countries use wealth to gather people. In Buddhist teachings, there are two types of giving: material giving and Dharma giving. Why then encourage people to be indifferent to wealth? Guanghui (Zen master's name) said, 'The iron cage on top of the flagpole.' The official said, 'The colt of Haitan is as big as a donkey.' Guanghui said, 'The chicken of Chu is not the phoenix of Danshan.' The official said, 'Two thousand years (Common Era) after the Buddha's Nirvana, monks have little shame.' The official set a hundred questions for Guanghui to answer, and Guanghui answered them one by one. The details are in the recorded sayings of Zen Master Cong of Dongshan. Ciming (Zen master's name) relied on Zen Master Tangming Song (Zen master's name). Song (Zen Master Tangming Song) said to Ciming (Zen Master Ciming), 'Yang Danian, the Academician of the Hanlin Academy (official title), has high insight and a stable path. You really should meet him.' Ciming (Zen Master Ciming) then went to visit Yang Danian. Yang Danian asked, 'Facing each other, we don't recognize each other, yet we share the same wind for thousands of miles.' Ciming (Zen Master Ciming) said, 'Recently, I received an invitation from the monastery.' Yang Danian said, 'Truly empty talk (referring to being unsubstantial).' Ciming (Zen Master Ciming) said, 'I left Tangming (Zen Master Tangming Song) last month.' Yang Danian said, 'I regret asking just now.' Ciming (Zen Master Ciming) said, 'You are an expert.' Yang Danian then shouted. Ciming (Zen Master Ciming) said, 'Indeed.' Yang Danian shouted again. Ciming (Zen Master Ciming) made a gesture with his hand. Yang Danian stuck out his tongue and said, 'Truly a dragon and elephant (a metaphor for outstanding talent).' Ciming (Zen Master Ciming) said, 'What are you saying?' Yang Danian called the guest officer to serve tea. It turned out to be one of their own. Ciming (Zen Master Ciming) said, 'There's no need for tea.' He then asked, 'What is the one sentence for a senior monk (referring to a monk qualified to preach the Dharma) to guide people?' Ciming (Zen Master Ciming) said, 'Cut.' Yang Danian said, 'In that case, it's like a bride in a long skirt walking through the mud.' Ciming (Zen Master Ciming) said, 'Who can compare to the Academician (Yang Danian)?' Yang Danian said, 'An expert, an expert.' Ciming (Zen Master Ciming) said, 'I'll give you twenty blows.' Yang Danian patted his knee and said, 'What kind of place is this?' Ciming (Zen Master Ciming) clapped his hands and said, 'You can't be let off either.' He then asked, 'Do you remember the circumstances of Tangming's (Zen Master Tangming Song) enlightenment at that time?' Ciming (Zen Master Ciming) said, 'Tangming (Zen Master Tangming Song) asked Shoushan (Zen master's name), what is the great meaning of the Buddha-dharma? Shoushan (Zen Master Shoushan) said, "Beside the city of the King of Chu, the Ru River flows eastward."' Yang Danian said, 'Just like that, what is the meaning of this sentence?' Ciming (Zen Master Ciming) said, 'Hanging a lantern on the water.' Yang Danian said, 'In that case, you would be letting down the ancients.' Ciming (Zen Master Ciming) said, 'If the Academician (Yang Danian) has doubts, then investigate further.' Yang Danian said, 'A three-legged toad jumps to the sky.' Ciming (Zen Master Ciming) said, 'Let it jump as it pleases.' Yang Danian then arranged for Ciming (Zen Master Ciming) to stay in the meditation hall.

。日夕質疑。恨見之晚。久之慈明辭還河東。公曰。有一語寄與唐明得么。慈明曰。明月照見夜行人。公曰。卻不相當。慈明曰。更深猶自可。午後更愁人。公曰。開寶寺前金剛。近日因甚麼汗出。慈明曰知。公曰。上座臨行。豈無為人底句。慈明曰。重疊關山路。公曰。與么則隨上座去也。慈明噓一聲。公曰。真師子兒。大師子吼。慈明曰。放去又收來。公曰。適來失腳踏倒。又得家童扶起。慈明曰。有甚麼了期。公笑。嘗問鹿門昭山主曰。入山不畏虎。當路卻防人時如何。昭曰。君子坦蕩蕩。又問李都尉曰。釋迦六年苦行。成得甚麼事。都尉曰。擔折知柴重。又與都尉唐明廣慧汾陽問答次。都尉曰。彌陀演化于西方。達磨傳心於東土。胡來漢現水到渠成。五嶽鎮靜以崢嶸。百穀朝宗而浩渺。一靈之性。托境現形。三有之中。憑何立命。慈明曰。仙人無婦。玉女無夫。公曰。尼剃頭不復生子。慈明曰。陜府鐵牛能哮吼。嘉州大象念摩訶。都尉曰。側跳上山巔。慈明曰。騎牛不著靴。(元叟端云。大小唐明。墻塹不堅。扄鐍不固。致令他俗人。有入室操戈之舉。是你諸人。且作么生會。擊拂子云。白鷺下田千點雪。黃鸝上樹一枝花)廣慧曰。進象倒戈。汾陽曰。端身裂面破。問玄沙不出嶺。保福不渡河。善財參知識五

【現代漢語翻譯】現代漢語譯本：日夜不停地請教疑問，遺憾相見太晚。過了很久，慈明（指慈明禪師，下同）告辭返回河東。唐明（指唐明，人名，下同）說：『可否請您留下一句話給唐明？』慈明說：『明月照見夜行人。』唐明說：『卻不相當。』慈明說：『更深人靜尚且還可以，午後更讓人發愁。』唐明說：『開寶寺前的金剛，近日因為什麼汗出？』慈明說：『知道。』唐明說：『上座（對僧人的尊稱）臨行，難道沒有為他人開示的語句嗎？』慈明說：『重疊關山路。』唐明說：『這樣我就跟隨上座去了。』慈明噓了一口氣。唐明說：『真是師子兒，大師子吼。』慈明說：『放去又收回來。』唐明說：『剛才失腳跌倒，又得到家童扶起。』慈明說：『有什麼了結的時候？』唐明笑了。曾經問鹿門昭山主說：『入山不怕虎，當路卻防人，這時該如何？』昭說：『君子坦蕩蕩。』又問李都尉說：『釋迦牟尼六年苦行，成就了什麼事？』都尉說：『擔子折斷才知道柴的重量。』又與都尉、唐明、廣慧、汾陽問答時，都尉說：『彌陀（指阿彌陀佛）演化于西方，達磨（指菩提達摩）傳心於東土，胡來漢現，水到渠成，五嶽鎮靜而崢嶸，百穀朝宗而浩渺，一靈之性，托境現形，三有之中，憑何立命？』慈明說：『仙人沒有妻子，玉女沒有丈夫。』唐明說：『尼姑剃頭不復生子。』慈明說：『陜府的鐵牛能哮吼，嘉州的大象念摩訶（指摩訶般若波羅蜜多）。』都尉說：『側跳上山巔。』慈明說：『騎牛不穿靴。』（元叟端說：大小唐明，墻塹不堅，扄鐍不固，致令他俗人，有入室操戈之舉，是你諸人，且作么生會。擊拂子云：白鷺下田千點雪，黃鸝上樹一枝花。）廣慧說：『進象倒戈。』汾陽說：『端身裂面破。』問玄沙不出嶺，保福不渡河，善財參知識五十三位。

【English Translation】 English version: He questioned him day and night, regretting that he had not met him sooner. After a long time, Ciming (referring to Chan Master Ciming, the same below) bid farewell to return to Hedong. Tangming (referring to Tangming, a personal name, the same below) said, 'Could you leave a word for Tangming?' Ciming said, 'The bright moon illuminates the night traveler.' Tangming said, 'That's not quite right.' Ciming said, 'It's still acceptable later at night, but the afternoon is even more worrying.' Tangming said, 'The Vajra (referring to a deity) in front of Kaibao Temple, why is he sweating these days?' Ciming said, 'I know.' Tangming said, 'As you, venerable monk, are about to leave, do you not have any words of instruction for others?' Ciming said, 'Overlapping mountain passes.' Tangming said, 'In that case, I will follow you, venerable monk.' Ciming sighed. Tangming said, 'Truly a lion cub, a great lion's roar.' Ciming said, 'Released and then taken back.' Tangming said, 'Just now I stumbled and fell, and then a servant helped me up.' Ciming said, 'When will there be an end to it?' Tangming laughed. He once asked the mountain master of Lument Zhao, 'Entering the mountain, one is not afraid of tigers, but on the road, one must beware of people. What should one do in this situation?' Zhao said, 'A gentleman is magnanimous.' He also asked Li Duwei, 'What did Shakyamuni (referring to the historical Buddha) achieve after six years of ascetic practice?' Duwei said, 'One only knows the weight of firewood when the carrying pole breaks.' He also engaged in questions and answers with Duwei, Tangming, Guanghui, and Fenyang. Duwei said, 'Amitabha (referring to Amitabha Buddha) manifests in the West, Bodhidharma (referring to Bodhidharma) transmits the mind in the East, the barbarian comes and the Han appears, when the water comes, the channel is formed, the Five Peaks are majestic and towering, the hundreds of valleys pay homage and are vast, the nature of one spirit, relying on the environment to manifest form, within the three realms, upon what does one establish life?' Ciming said, 'Immortals have no wives, jade maidens have no husbands.' Tangming said, 'Nuns shave their heads and do not bear children.' Ciming said, 'The iron ox of Shanfu can roar, the great elephant of Jia Prefecture recites Maha (referring to Maha Prajnaparamita).' Duwei said, 'Sideways jump to the top of the mountain.' Ciming said, 'Riding an ox without wearing boots.' (Yuansou Duan said: Big and small Tangming, the walls are not strong, the locks are not secure, causing other vulgar people to have the act of entering the room and wielding weapons. What will you all do? Striking the whisk and saying: White egrets descend to the fields, a thousand points of snow, yellow orioles perch on the trees, a branch of flowers.) Guanghui said, 'Advancing elephant reverses the spear.' Fenyang said, 'Upright body splits the face and breaks it.' Asked Xuansha not to leave the ridge, Baofu not to cross the river, Sudhana visited fifty-three teachers.

十三員。慧遠結黑白一十八士。雪峰三度上投子。智者九旬講法華。這六個漢。為復野干鳴。為復師子吼。速道速道。慈明曰。水急魚行澀。峰高鳥不棲。公曰。泗州大聖。慈明曰。土上加泥更一重。都尉曰。舌上覆金錢。明曰。半夜款樂動。誰人得知音。慧曰。歌謠滿路人皆望。汾陽曰。看壁𦘕人笑。問風穴提印。南院傳衣。昭公演化于西河。嵩師領徒于並壘。南宗之旨。北土大興。且道二師承誰恩力。慈明曰。不入蓮池浴。懶向雪山游。公曰。清涼山裡萬菩薩。慈明曰。維摩會中諸聖集。都尉曰。揹負乾薪遭野火。慈明曰。口是禍門。廣慧曰。藏頭白。海頭黑。汾陽曰。告天手捺地噓噓問。忉利透日月之上。四禪無風火之災。三交駕鐵牛之車。臨汝握全提之印。獼猴有一面古鏡。貍奴有萬里神光。直下承當。是何人也。慈明曰。朝看東南。暮看西北。公曰。貍奴白牯卻知有。慈明曰。淹殺家頭蒿。都尉曰。月里煮油鐺。慈明曰。石人腰帶。廣慧曰。陳蒲鞋周金剛。汾陽曰。直裰又縫胡釘鉸。問一切諸佛盡在里許。動即喪身失命。覷著兩頭俱瞎。擬議之時。千山萬水。直下會得也。是炭庫里坐地。有不惜眉毛者。通個訊息來。慈明曰。百雜碎。公曰。平生不妄語。慈明曰。也要道過。都尉曰。出穴兔遭罥。慈明曰。

【現代漢語翻譯】十三員。慧遠（東晉高僧）結黑白一十八士。雪峰（唐末五代僧人）三度上投子（山名，位於今江西省）。智者（隋代高僧）九旬講法華（《妙法蓮華經》的簡稱）。這六個漢，是野干（一種野獸）的叫聲，還是獅子的吼聲？快說快說！慈明（宋代禪師）說：『水流湍急，魚兒難以前行；山峰高聳，鳥兒難以棲息。』（一位）公說：『泗州大聖（指僧伽大師，被認為是觀音菩薩的化身）。』慈明說：『泥土上再加泥，又多了一層。』都尉說：『舌頭上覆蓋著金錢。』慈明說：『半夜裡奏響音樂，誰人能聽懂這其中的音律？』慧（可能是指某位僧人）說：『歌謠傳遍四方，人們都在期盼。』汾陽（宋代禪師）說：『看墻上畫的人發笑。』問風穴（後唐時期禪師）提印（指禪宗心印），南院（五代時期禪師）傳衣（指禪宗衣缽），昭公（可能是指某位禪師）在西河（地名）弘揚佛法，嵩師（可能是指某位禪師）在並壘（地名）帶領徒眾。南宗（禪宗南宗）的宗旨，在北方（北土）得到大興。那麼，這兩位禪師承蒙誰的恩德和力量呢？慈明說：『不入蓮花池中沐浴，懶得向雪山遊歷。』（一位）公說：『清涼山（五臺山）里有萬位菩薩。』慈明說：『維摩（維摩詰）的集會中有諸位聖人聚集。』都尉說：『背上揹著乾柴卻遭遇野火。』慈明說：『口是禍患之門。』廣慧（可能是指某位禪師）說：『藏頭是白的，海頭是黑的。』汾陽說：『告天用手按地，噓噓地詢問。忉利天（佛教欲界六天之一）能夠穿透日月之上，四禪天（色界四禪天）沒有風火之災。三交（可能是指某種狀態）駕馭著鐵牛的車。臨汝（地名）掌握著全提之印。獼猴有一面古老的鏡子，貍貓有萬里神光。直接承擔，這是什麼人呢？』慈明說：『早上看東南，晚上看西北。』（一位）公說：『貍貓和白牛卻知道有。』慈明說：『淹死了家裡的蒿草。』都尉說：『在月亮里煮油鍋。』慈明說：『石人的腰帶。』廣慧說：『陳舊的蒲鞋和周朝的金剛。』汾陽說：『直裰（僧衣）又縫上了胡釘鉸（一種金屬扣件）。』問：一切諸佛都在哪裡？稍微一動就會喪身失命，看著兩頭都是瞎的。如果加以思量，就隔著千山萬水。如果當下領會了，也是坐在炭庫里。有沒有不吝惜眉毛的人，來傳遞個訊息？慈明說：『百雜碎。』（一位）公說：『平生不說謊話。』慈明說：『也要說過去。』都尉說：『出洞的兔子遭遇羅網。』慈明說：

【English Translation】 Thirteen members. Huiyuan (a famous monk in the Eastern Jin Dynasty) gathered eighteen scholars, both monks and laymen. Xuefeng (a monk in the late Tang and Five Dynasties period) went to Touzi (a mountain in Jiangxi Province) three times. Zhiyi (a great master of the Sui Dynasty) lectured on the Lotus Sutra (short for 'The Wonderful Dharma Lotus Flower Sutra') for ninety days. These six Han (men), is it the howling of a jackal or the roar of a lion? Speak quickly! Speak quickly! Ciming (a Chan master of the Song Dynasty) said, 'When the water flows swiftly, the fish find it difficult to move forward; when the mountain peaks are high, the birds find it difficult to perch.' A Gong (possibly referring to a certain monk) said, 'The Great Sage of Sizhou (referring to Monk Sengqie, who is considered an incarnation of Avalokiteśvara Bodhisattva).' Ciming said, 'Adding mud on top of mud, another layer is added.' Duwei (military title) said, 'Covering the tongue with gold coins.' Ciming said, 'Playing music in the middle of the night, who can understand the rhythm within?' Hui (possibly referring to a certain monk) said, 'Songs spread everywhere, and people are looking forward to it.' Fenyang (a Chan master of the Song Dynasty) said, 'Laughing at the person painted on the wall.' Asked about Fengxue (a Chan master of the Later Tang Dynasty) holding the seal (referring to the Chan mind seal), Nanyuan (a Chan master of the Five Dynasties period) passing on the robe (referring to the Chan robe and bowl), Zhaogong (possibly referring to a certain Chan master) propagating the Dharma in Xihe (place name), and Songshi (possibly referring to a certain Chan master) leading disciples in Binglei (place name). The tenets of the Southern School (Southern School of Chan Buddhism) are greatly flourishing in the North (Northern Land). Then, who are these two Chan masters indebted to for their grace and power? Ciming said, 'Not entering the lotus pond for bathing, too lazy to travel to the snowy mountains.' A Gong said, 'There are ten thousand Bodhisattvas in Mount Qingliang (Mount Wutai).' Ciming said, 'All the saints gather in Vimalakirti's assembly.' Duwei said, 'Carrying dry firewood on one's back and encountering a wildfire.' Ciming said, 'The mouth is the gate of disaster.' Guanghui (possibly referring to a certain Chan master) said, 'The head of the store is white, and the head of the sea is black.' Fenyang said, 'Telling Heaven, pressing the ground with hands, and asking with a 'hush hush'. The Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism) can penetrate above the sun and moon, and the Fourth Dhyana Heaven (the Fourth Dhyana Heaven of the Form Realm) has no disaster of wind and fire. Sanjiao (possibly referring to a certain state) drives the iron ox cart. Linru (place name) holds the seal of total mention. The macaque has an ancient mirror, and the civet cat has a divine light of ten thousand miles. Directly undertake, who is this person?' Ciming said, 'Looking southeast in the morning and northwest in the evening.' A Gong said, 'The civet cat and the white ox know that there is.' Ciming said, 'Drowning the artemisia in the house.' Duwei said, 'Cooking an oil pot in the moon.' Ciming said, 'The stone man's belt.' Guanghui said, 'Old rush shoes and the Vajra of the Zhou Dynasty.' Fenyang said, 'The straight robe (monk's robe) is sewn with Hu Ding Jiao (a metal fastener).' Asked: Where are all the Buddhas? A slight movement will lead to loss of life, and looking at both ends is blind. If you think about it, you are separated by thousands of mountains and rivers. If you understand it right away, you are also sitting in the charcoal warehouse. Is there anyone who doesn't cherish their eyebrows to pass on a message? Ciming said, 'A hundred mixed fragments.' A Gong said, 'Never lie in my life.' Ciming said, 'Also want to say it in the past.' Duwei said, 'The rabbit out of the hole encounters a net.' Ciming said:

東西無滯礙。南北得自由。廣慧曰。振錫下犁泥。汾陽曰。穿山透石壁。鼻孔血淋淋。慈明覆有頌曰。一言才出徹龍庭。攪動須彌帝釋驚。三世諸佛齊坐了。杖頭傀儡弄雙睛。公答曰。今年桃李味甘香。一顆千金買得嘗。貯藥胡盧拖鼠味。穴門小窄轉難藏。五臺山里有文殊。羅漢天臺洞內居。為問子湖一隻狗。何如普化一頭驢。再答曰。蜘蛛網中坐蟲兒。不敢過昨夜三尺雪。百鳥盡遭饑。果熟樹低垂。鵝肥甑箄破。借問末山尼。何如劉鐵磨。慈明又作宗本頌。左顧右覷。黃昏莽鹵。展手回來。早是彰露。且道作么生。是彰露底句。公曰。正殺人時𥅄出頭。慈明曰。兩腳捎空手叉胸。都尉曰。左須右發隱文章。慈明曰。維摩一默。文殊贊善。若遇老僧在彼。各與三十棒。且道這二老漢。過在甚麼處。公曰。頭破作七分。如阿梨樹枝。慈明曰。迦葉不擎拳。阿難不合掌。都尉曰。似犢牛兒未用角時。慈明曰。忙屈拳打令。又曰。教有明文。佛身充滿於法界。老僧今日充滿於法界。侍郎即今在甚麼處。公曰。布裙一截泥。努出膝蓋子。慈明曰。寬口布褲三尺杖。都尉曰。河水一擔直三文。慈明曰。只見鼻頭寬。不見頂后濕。蓋庶幾龍象蹴踏。信非驢所堪矣。公因微恙。問環大師曰。某今日忽違和。大師慈悲。如何醫療。環曰

【現代漢語翻譯】現代漢語譯本東西沒有阻礙，南北可以自由來往。廣慧禪師說：『拄著錫杖在泥土裡耕地。』汾陽禪師說：『穿透山壁和巖石，鼻孔里血淋淋的。』慈明禪師又作了一首頌：『一句話才說出口就震動了龍宮，攪動了須彌山，讓帝釋天驚慌。三世諸佛都坐在這裡，木偶在杖頭上玩弄著雙眼。』龐蘊居士回答說：『今年的桃李味道甘甜芬芳，一顆價值千金才買得到品嚐。』『裝藥的葫蘆拖著老鼠的味道，洞穴的門太窄難以隱藏。』『五臺山里有文殊菩薩（智慧的象徵），羅漢住在天臺山的洞穴里。』『請問子湖寺的那隻狗，和普化禪師的那頭驢相比如何？』再次回答說：『蜘蛛坐在網中像蟲子一樣，不敢經過昨夜三尺厚的雪，百鳥都遭受飢餓。』『果實成熟了樹枝低垂，鵝肥了甑箄都破了。』『請問末山尼姑，和劉鐵磨相比如何？』慈明禪師又作了一首關於宗本的頌：『左顧右盼，黃昏時分一片莽撞。伸出手來，早就已經顯露。』『那麼，什麼是顯露的句子呢？』龐蘊居士說：『正在殺人的時候𥅄出頭。』慈明禪師說：『兩腳懸空，雙手叉在胸前。』都尉說：『左邊的鬍鬚和右邊的頭髮隱藏著文章。』慈明禪師說：『維摩詰（一位著名的在家菩薩）保持沉默，文殊菩薩讚歎他善於表達。如果遇到老僧在那裡，就各打三十棒。』『那麼，這兩位老漢，過錯在哪裡呢？』龐蘊居士說：『頭破裂成七份，像阿梨樹的樹枝一樣。』慈明禪師說：『迦葉（釋迦牟尼佛的大弟子）不舉拳，阿難（釋迦牟尼佛的侍者）不合掌。』都尉說：『像小牛犢還沒有長角的時候。』慈明禪師說：『忙著屈起拳頭打人。』又說：『經典里有明確的記載，佛身充滿於法界。老僧我今天也充滿於法界。侍郎現在在哪裡呢？』龐蘊居士說：『布裙上沾了一截泥，露出了膝蓋。』慈明禪師說：『寬口的布褲和三尺長的杖。』都尉說：『一擔河水只值三文錢。』慈明禪師說：『只看見鼻頭寬大，沒看見頭頂後面濕了。』大概只有龍象才能踢踏，實在不是驢子所能勝任的。龐蘊居士因為稍微有些不舒服，問環大師說：『我今天忽然感到不適，大師慈悲，如何治療？』環大師說：

【English Translation】 English version There is no obstruction in the east and west, and freedom is attained in the north and south. Guanghui said, 'Vibrating the staff, plow the mud.' Fen Yang said, 'Piercing through mountains and stone walls, the nostrils are dripping with blood.' Ciming also composed a verse, 'A word just uttered shakes the dragon palace, stirring Mount Sumeru and startling Indra. All the Buddhas of the three worlds are seated together, the puppet on the staff plays with its double eyes.' Pang Yun replied, 'This year's peaches and plums taste sweet and fragrant, one is worth a thousand gold to buy and taste.' 'The medicine gourd drags the smell of mice, the hole's door is too narrow to hide.' 'In Mount Wutai there is Manjusri (symbol of wisdom), and Arhats reside in the caves of Mount Tiantai.' 'Asking about the dog of Zihu Temple, how does it compare to the donkey of Puhua?' Again replying, 'The spider sits in the web like an insect, daring not to pass last night's three feet of snow, all the birds suffer hunger.' 'The fruits are ripe and the branches droop low, the geese are fat and the steamer is broken.' 'Asking the nun of Moshan, how does she compare to Liu Tiemo?' Ciming also composed a verse about Zongben, 'Looking left and right, reckless in the dusk. Extending the hand, it is already revealed.' 'Then, what is the revealing sentence?' Pang Yun said, 'When killing people, the 𥅄 protrudes.' Ciming said, 'Both feet in the air, hands crossed on the chest.' The Commandant said, 'The left mustache and right hair hide the writing.' Ciming said, 'Vimalakirti (a famous lay Bodhisattva) is silent, Manjusri praises his eloquence. If the old monk were there, each would receive thirty blows.' 'Then, where is the fault of these two old men?' Pang Yun said, 'The head is broken into seven parts, like the branches of the Ari tree.' Ciming said, 'Kasyapa (Shakyamuni Buddha's chief disciple) does not raise his fist, Ananda (Shakyamuni Buddha's attendant) does not join his palms.' The Commandant said, 'Like a young calf before its horns have grown.' Ciming said, 'Busy clenching fists to strike people.' Again saying, 'There is a clear record in the scriptures, the Buddha's body fills the Dharma realm. This old monk also fills the Dharma realm today. Where is the Attendant now?' Pang Yun said, 'A section of mud on the cloth skirt, revealing the knees.' Ciming said, 'Wide-mouthed cloth pants and a three-foot staff.' The Commandant said, 'A load of river water is only worth three coins.' Ciming said, 'Only seeing the wide nose, not seeing the back of the head wet.' Probably only dragons and elephants can trample, it is really not something a donkey can handle. Because Pang Yun was slightly unwell, he asked Master Huan, 'I suddenly feel unwell today, Master, please be compassionate, how should I be treated?' Master Huan said:

。丁香湯一碗。公便作吐勢。環曰。恩愛成煩惱。環為煎藥次。公叫曰有賊。環下藥于公前。叉手側立。公瞠目視之曰。少叢林漢。環拂袖而出。又一日問曰。某四大將欲離散。大師如何相救。環乃槌胸三下。公曰。賴遇作家。環曰。幾年學佛法。俗氣猶未除。公曰。禍不單行。環作噓噓聲。公書偈。遺李都尉曰。漚生與漚滅。二法本來齊。欲識真歸處。趙州東院西。都尉見。遂曰。泰山廟裡賣紙錢。都尉即至。公已逝矣。公修景德傳燈錄。入大藏流通於世。

宋侍郎楊杰(嗣法天衣懷)

楊杰。字次公。無為人也。宋元祐中。為侍郎。自號無為子。公曆參諸名宿。晚從天衣游。天衣每引龐居士機語。令研究深造。后奉祠泰山。一日聞雞鳴。睹日如盤涌。忽大悟。遂別。有男不婚有女不嫁之偈曰。男大須婚。女大須嫁。討甚閑工夫。更說無生話。書以寄天衣。天衣稱善。時海印信禪師見之。亦有偈曰。我無男婚。亦無女嫁。困來便打眠。誰管無生話。其亙相提唱爾耳。公又問。本嵩律師。以宣律師所講毗尼性體。本嵩以偈答曰。情智何嘗異。犬吠蛇自行。終南的的意。日午打三更。公肯之。比提刑日。與果昌覺禪師。同遊山次。公拈起大士飯石問。既是飯石。為甚麼咬不碎。果昌曰。祇為太硬。公曰。猶

{ "translations": [ "現代漢語譯本：", "一碗丁香湯。趙州從諗（趙州古佛）便作出要嘔吐的樣子。門環（侍者）說：『恩愛也會變成煩惱。』門環正在煎藥的時候，趙州從諗叫道：『有賊！』門環把藥放在趙州從諗面前，叉手站在一旁。趙州從諗睜大眼睛看著他說：『像個剛出家的和尚。』門環拂袖而去。又有一天，趙州從諗問道：『我的四大（指地、水、火、風，構成身體的四種元素）將要離散，大師您如何相救？』門環便捶了三下胸口。趙州從諗說：『幸虧遇到了內行。』門環說：『學佛法幾年了，俗氣還沒除掉。』趙州從諗說：『真是禍不單行。』門環發出噓噓的聲音。趙州從諗寫了一首偈，留給李都尉：『漚生與漚滅，二法本來齊。欲識真歸處，趙州東院西。』李都尉見了，便說：『這是泰山廟裡賣紙錢。』李都尉隨即趕到，趙州從諗已經去世了。趙州從諗修訂了《景德傳燈錄》，收入大藏經流通於世。", "", "宋朝的侍郎楊杰（楊杰，字次公，無為人，是天衣懷禪師的嗣法弟子）", "", "楊杰，字次公，是無為縣人。宋元祐年間（1086-1094）擔任侍郎，自號無為子。楊杰遍訪各處名師，晚年跟隨天衣懷禪師學習。天衣懷禪師經常引用龐居士的機鋒話語，讓他深入研究。後來楊杰在泰山奉祠，一天聽到雞鳴，看到太陽像盤子一樣涌出，忽然大悟。於是告別天衣懷禪師，寫了一首《有男不婚有女不嫁》的偈：『男大須婚，女大須嫁，討甚閑工夫，更說無生話。』寫好后寄給天衣懷禪師，天衣懷禪師稱讚他寫得好。當時海印信禪師看到這首偈，也寫了一首偈：『我無男婚，亦無女嫁，困來便打眠，誰管無生話。』這只不過是互相唱和罷了。楊杰又問本嵩律師關於宣律師所講的毗尼性體（戒律的體性），本嵩律師用偈回答說：『情智何嘗異，犬吠蛇自行。終南的的意，日午打三更。』楊杰認可了他的說法。擔任提刑期間，楊杰與果昌覺禪師一同遊山，楊杰拿起大士飯石（傳說中文殊菩薩用來吃飯的石頭）問道：『既然是飯石，為什麼咬不碎？』果昌覺禪師說：『只因爲太硬。』楊杰說：『還是有說處。』", "", "", "english_translations": [ "English version:", "A bowl of clove soup. Zhaozhou Congshen (Zhaozhou Ancient Buddha) then pretended to vomit. Menhuan (attendant) said, 'Love can also turn into煩惱 (troubles).' While Menhuan was decocting medicine, Zhaozhou Congshen shouted, 'There's a thief!' Menhuan placed the medicine in front of Zhaozhou Congshen, standing aside with hands folded. Zhaozhou Congshen stared at him and said, 'Like a newly ordained monk.' Menhuan flicked his sleeves and left. Another day, Zhaozhou Congshen asked, 'My 四大 (sì dà, the four elements: earth, water, fire, and wind, which constitute the body) are about to disperse, how can you, Master, save me?' Menhuan then thumped his chest three times. Zhaozhou Congshen said, 'Fortunately, I met an expert.' Menhuan said, 'Studied Buddhism for years, yet the worldly air hasn't been removed.' Zhaozhou Congshen said, 'Misfortunes never come singly.' Menhuan made a hissing sound. Zhaozhou Congshen wrote a verse, leaving it to Military Commissioner Li: 'Foam arises and foam disappears, the two dharmas are originally equal. If you want to know the true place to return, it's west of the East Courtyard of Zhaozhou.' When Military Commissioner Li saw it, he said, 'This is selling paper money at the Taishan Temple.' Military Commissioner Li then rushed there, but Zhaozhou Congshen had already passed away. Zhaozhou Congshen revised the Jingde Records of the Transmission of the Lamp, which was included in the Great Treasury and circulated in the world.", "", "Yang Jie, Vice Minister of the Song Dynasty (Yang Jie, styled Cigong, from Wuwei, was a dharma heir of Zen Master Tianyi Huai)", "", "Yang Jie, styled Cigong, was a native of Wuwei County. During the Yuanyou period (1086-1094) of the Song Dynasty, he served as Vice Minister, calling himself Wuweizi. Yang Jie visited various famous teachers, and in his later years, he studied with Zen Master Tianyi Huai. Zen Master Tianyi Huai often quoted the gongan (koan) sayings of Layman Pang, asking him to study them deeply. Later, Yang Jie was serving at the Taishan Temple, and one day he heard a rooster crow and saw the sun rising like a disc, and suddenly he had a great enlightenment. So he bid farewell to Zen Master Tianyi Huai and wrote a verse 'Having sons not marrying, having daughters not marrying': 'Sons must marry when they grow up, daughters must marry when they grow up, why bother with idle work, and talk about no-birth.' After writing it, he sent it to Zen Master Tianyi Huai, who praised him for writing well. At that time, Zen Master Haiyin Xin saw this verse and also wrote a verse: 'I have no sons to marry, nor daughters to marry, when tired, I just sleep, who cares about no-birth.' This was just singing to each other. Yang Jie also asked Lawyer Bensong about the Vinaya nature (the nature of precepts) explained by Lawyer Xuan, and Lawyer Bensong answered with a verse: 'How are emotion and wisdom different, dogs bark and snakes go their own way. The clear meaning of Zhongnan, at noon it's the third watch.' Yang Jie agreed with his statement. During his tenure as a judge, Yang Jie and Zen Master Guochang Jue were traveling in the mountains together. Yang Jie picked up the 大士飯石 (Dàshì fànshí, the stone that Manjushri Bodhisattva used to eat on in legends) and asked, 'Since it is a rice stone, why can't it be bitten apart?' Zen Master Guochang Jue said, 'Just because it's too hard.' Yang Jie said, 'There is still something to say.'" ] }

涉繁詞。果昌曰。未審提刑作么生。公曰硬。果昌曰。也是第二月。公為寫七佛殿額。乃問。七佛重出世時如何。果昌曰。一回相見一回新。公領之而已。投子聰禪師。嘗被人殺監寺。更押聰繫獄。時公按行入州界。夢神人云。州有肉身菩薩。枉坐縲紲。公即訪吏。以聰事告。公遽立釋之。其贊投子青像曰。一隻履兩牛皮。金烏啼處木雞飛。半夜賣油翁發笑。白頭生得黑頭兒。復贊五祖曰。人孰無父。祖獨有母。其母為誰。周氏季女。濁港滔滔入大江。門前依舊長安路。及會芙蓉楷禪師。公曰。與師相別幾年。芙蓉曰七年。公曰。學道來。參禪來。芙蓉曰。不打這鼓笛。公曰。恁么則空遊山水。百無所能也。芙蓉曰。別來未久。善能高鑒。公大笑。公有辭世偈曰。生無可戀。死無可舍。太虛空中。之乎者也。將錯就錯。西方極樂。便奄然而終。公有輔道集。蘇軾為序。傳於代。

宋簽判劉經臣(嗣法智海逸)

劉經臣。字興朝。為簽判。少以逸才登仕版。于佛法未之信。年三十二。會東林照覺總禪師。始醉心祖道。后抵京師。謁慧林沖禪師。于僧問雪竇。如何是諸佛本源。答曰。千峰寒色。語下有省。歲余官雒幕。就參韶山杲禪師。將去官辭韶山。韶山囑曰。公如此用心。何愁不悟向。后或有非常境界。

【現代漢語翻譯】現代漢語譯本：涉繁詞。果昌說：『不知提刑怎麼看？』公說：『硬。』果昌說：『也是第二月。』公為七佛殿題寫匾額，於是問道：『七佛重新出世時會是怎樣？』果昌說：『一回相見一回新。』公領會了而已。投子聰禪師，曾經被人誣陷殺害監寺，又被押解入獄。當時，劉經臣巡視來到州界，夢見神人說：『州里有肉身菩薩，被冤枉囚禁。』劉經臣立即詢問官吏，得知了聰禪師的事情，便立刻釋放了他。他讚頌投子青像說：『一隻鞋兩塊牛皮，金烏啼叫的地方木雞飛舞。半夜賣油翁發笑，白頭生了個黑頭兒。』又讚頌五祖說：『人誰沒有父親，只有五祖有母親。他的母親是誰？是周氏季女。濁港滔滔流入大江，門前依舊是長安路。』等到會見芙蓉楷禪師時，劉經臣說：『與禪師分別幾年了？』芙蓉說：『七年。』劉經臣說：『是學道而來，還是參禪而來？』芙蓉說：『不打這鼓笛。』劉經臣說：『這樣說來，就是空遊山水，百無所能了。』芙蓉說：『分別不久，您很善於鑑別。』劉經臣大笑。劉經臣有辭世偈說：『生無可戀，死無可舍，太虛空中，之乎者也。將錯就錯，西方極樂。』便安然而終。劉經臣有《輔道集》，蘇軾為之作序，流傳於後世。

宋朝簽判劉經臣（字興朝，嗣法智海逸）劉經臣，字興朝，擔任簽判。年輕時憑藉傑出的才華步入仕途，對佛法並不相信。三十二歲時，遇到東林照覺總禪師，才開始醉心於祖師禪道。後來到達京師，拜見慧林沖禪師，聽到僧人問雪竇：『如何是諸佛本源？』雪竇回答說：『千峰寒色。』劉經臣在言語下有所領悟。一年多后，劉經臣在雒陽擔任幕僚，就去參訪韶山杲禪師。將要離職時，向韶山告辭，韶山囑咐說：『您如此用心，何愁不能開悟？以後或許會有非常境界。』

【English Translation】 English version: She Fan Ci. Guo Chang said, 'I don't know what Ti Xing (Judicial Intendant) thinks?' Gong (referring to Liu Jingchen) said, 'Firm.' Guo Chang said, 'It's also the second month.' Gong wrote the plaque for the Seven Buddhas Hall and then asked, 'What will it be like when the Seven Buddhas reappear in the world?' Guo Chang said, 'Each meeting is new.' Gong understood it. Chan Master Touzi Cong was once falsely accused of killing the supervisor and was imprisoned. At that time, Liu Jingchen was inspecting the state border and dreamed of a deity saying, 'There is a living bodhisattva in the state who is wrongly imprisoned.' Liu Jingchen immediately asked the officials and learned about Chan Master Cong's matter, and immediately released him. He praised the blue image of Touzi, saying, 'One shoe, two pieces of cowhide, where the golden crow crows, the wooden chicken flies. The oil seller laughs in the middle of the night, a white-haired man has a black-haired son.' He also praised the Fifth Patriarch, saying, 'Who doesn't have a father, only the Fifth Patriarch has a mother. Who is his mother? She is the youngest daughter of the Zhou family. The turbid port flows into the great river, and the road to Chang'an (present-day Xi'an, the capital of many dynasties) is still in front of the door.' When he met Chan Master Furong Kai, Liu Jingchen said, 'How many years have it been since I parted with the Chan Master?' Furong said, 'Seven years.' Liu Jingchen said, 'Did you come to study the Way or to practice Chan?' Furong said, 'I don't beat this drum or flute.' Liu Jingchen said, 'In that case, you are just wandering in the mountains and rivers, and you are useless.' Furong said, 'It hasn't been long since we parted, and you are good at discernment.' Liu Jingchen laughed loudly. Liu Jingchen had a farewell verse saying, 'Life is not worth cherishing, death is not worth giving up, in the void, 'zhi hu zhe ye' (classical Chinese particles). Making mistakes on purpose, the Western Paradise.' Then he died peacefully. Liu Jingchen has 'Fu Dao Ji' (Collection to Assist the Way), which Su Shi wrote a preface for, and it was passed down to later generations.

Song Dynasty Signatory Official Liu Jingchen (Zi Xingchao, succeeded Dharma Zhihai Yi) Liu Jingchen, Zi Xingchao, served as a signatory official. In his youth, he entered officialdom with outstanding talent and did not believe in Buddhism. At the age of thirty-two, he met Chan Master Zhaojue Zong of Donglin Temple and began to be fascinated by the Chan of the Patriarchs. Later, he arrived in the capital and visited Chan Master Huilin Chong, and heard a monk ask Xuedou, 'What is the original source of all Buddhas?' Xuedou replied, 'The cold color of a thousand peaks.' Liu Jingchen had some understanding in his words. More than a year later, Liu Jingchen served as a staff member in Luoyang and went to visit Chan Master Shaoshan Gao. When he was about to leave office, he said goodbye to Shaoshan, and Shaoshan instructed, 'If you use your heart like this, why worry about not being enlightened? Later, there may be extraordinary realms.'

無量歡喜。宜急收拾。若收拾得去。便成法器。若收拾不得。則成失心之患。未幾復至京師。趨智海。依正覺逸禪師。請問因緣。智海曰。古人道。平常心是道。爾十二時中。放光動地。不自覺知。向外馳求。轉疏轉遠。公益疑不解。一夕入室。智海舉傳燈所載香至國王。問波羅提尊者。何者是佛。尊者曰。見性是佛。意旨如何。公不能對。疑甚。歸就𥨊熟睡。至五更覺來。方追念間。見種種異相。表裡洞徹。六根震動。天地迴旋。如雲開月現。喜不自勝。忽憶韶山臨別所囑之言。姑抑之。逗明。悉以所得告智海。為證據。智海曰。更須用得始得。公曰。莫要踐履否。智海厲聲曰。這個是甚麼事。卻說踐履。公默契。(幻寄云。簽判不能于千峰寒色瞥地。遂帶累波羅提尊者。入無尾巴猢孫隊中。輪轉流浪悲夫)乃作發明心地頌八首。及著明道諭儒篇。以警世。(詞曰。明道在乎見性。余之所悟者。見性而已。孟子曰。口之於味也。目之於色也。耳之於聲也。鼻之於臭也。四肢之於安佚也。性也。楊子曰。視聽言貌。思性所有也。有見於此。則能明乎道矣。當知道不遠人。人之於道。猶魚之於水。未嘗須臾離也。唯其迷己逐物故。終身由之而不知。佛曰大覺。儒曰先覺。蓋覺此耳。昔人有言曰。今古應無墜。分明在目前

【現代漢語翻譯】現代漢語譯本無量的歡喜。應該趕快收拾起來。如果能夠收拾得了，便能成為法器（比喻可以弘揚佛法的人）。如果收拾不了，就會成為失去本心的隱患。不久之後，公益再次來到京師，去拜訪智海禪師，依止正覺逸禪師，請問其中的因緣。智海禪師說：『古人說，平常心是道。你十二時辰中，放光動地，卻不自覺知，向外馳求，反而越疏遠。』公益更加疑惑不解。一天晚上進入禪房，智海禪師舉出《傳燈錄》所記載的香至國王，問波羅提尊者（Upadhya）：『什麼是佛？』尊者說：『見性是佛。』這其中的意思是什麼？公益不能回答，疑惑更深。回去就倒頭大睡。到五更天醒來，才追憶此事，見到種種奇異的景象，表裡通徹，六根震動，天地迴旋，如同云開月現，歡喜得無法自勝。忽然想起韶山臨別時所囑咐的話，姑且壓抑住。等到天亮，將自己所領悟的全部告訴智海禪師，作為證據。智海禪師說：『更須要用得上才行。』公益說：『莫非要踐行嗎？』智海禪師厲聲說：『這究竟是什麼事，竟然說要踐行！』公益默然領會。（幻寄評論說：簽判不能在千峰寒色中瞥見真諦，於是連累波羅提尊者，進入無尾巴的猢猻隊伍中，輪轉流浪，可悲啊！）於是作了發明心地頌八首，以及著《明道諭儒篇》，用來警醒世人。（文詞說：明白道就在於見性，我所領悟的，就是見性而已。《孟子》說：口對於味道，眼對於顏色，耳對於聲音，鼻對於氣味，四肢對於安逸，這是人的本性啊。楊子說：視聽言貌，思考都是本性所具有的。如果能明白這些，就能明白道了。應當知道道不遠離人，人對於道，就像魚對於水，未曾須臾離開過。只是因為迷惑自己而追逐外物，所以終身都在道中卻不知道。佛說大覺，儒說先覺，大概就是覺悟這個啊。昔人有話說：今古以來應無墜落，分明就在眼前。） English version Boundless joy. One should quickly gather it up. If one can gather it up, then one can become a Dharma vessel (a metaphor for someone who can promote Buddhism). If one cannot gather it up, then it will become a hidden danger of losing one's mind. Not long after, Gongyi came to the capital again, went to see Zen Master Zhihai, relied on Zen Master Zhengjue Yi, and asked about the cause and condition. Zen Master Zhihai said: 'The ancients said, the ordinary mind is the Dao. You, in the twelve periods of the day, emit light and shake the earth, but you are not aware of it, and you seek outwards, becoming more and more distant.' Gongyi was even more puzzled. One night, entering the room, Zen Master Zhihai cited the story recorded in the Transmission of the Lamp about King Xiangzhi, asking Upadhya (波羅提尊者) what is Buddha. The Venerable said: 'Seeing one's nature is Buddha.' What is the meaning of this? Gongyi could not answer, and his doubts deepened. He went back and fell asleep. When he woke up at the fifth watch, he recalled this matter and saw all kinds of strange phenomena, inside and out, thoroughly, the six senses shook, the heaven and earth revolved, like the clouds opening and the moon appearing, and he was overjoyed. Suddenly, he remembered the words of advice he received from Shaoshan before parting, so he suppressed it for the time being. At dawn, he told Zen Master Zhihai everything he had realized, as evidence. Zen Master Zhihai said: 'You must be able to use it to be successful.' Gongyi said: 'Must I practice it?' Zen Master Zhihai said sternly: 'What is this matter, that you speak of practice!' Gongyi understood in silence. (Huanji commented: The signatory official could not glimpse the truth in the cold colors of the thousand peaks, and thus implicated Upadhya, entering the ranks of tailless monkeys, wandering in reincarnation, alas!) So he composed eight poems on revealing the mind-ground, and wrote Mingdao Yuru Pian to warn the world. (The words say: Understanding the Dao lies in seeing one's nature, and what I have realized is seeing one's nature. Mencius said: The mouth to taste, the eye to color, the ear to sound, the nose to smell, the limbs to comfort, this is human nature. Yangzi said: Seeing, hearing, speaking, appearance, and thinking are all inherent in nature. If one can understand this, then one can understand the Dao. One should know that the Dao is not far from people, and people are to the Dao as fish are to water, never separated for a moment. It is only because they are deluded by themselves and pursue external things that they live in the Dao all their lives without knowing it. The Buddha speaks of great awakening, and the Confucian speaks of prior awakening, which is probably awakening to this. An ancient person said: There should be no fall from ancient times to the present, it is clearly before our eyes.)

【English Translation】 Limitless joy. It is appropriate to quickly gather it up. If you can gather it up, then you will become a Dharma vessel. If you cannot gather it up, then it will become a worry of losing your mind. Before long, he returned to the capital and went to Zhihai, relying on Zen Master Zhengjue Yi to inquire about the cause and condition. Zhihai said, 'The ancients said, the ordinary mind is the Dao. You, in the twelve periods of the day, emit light and shake the earth, but you are not aware of it, and you seek outwards, becoming more and more distant.' Gongyi became even more puzzled. One night, entering the room, Zhihai cited the story recorded in the Transmission of the Lamp about King Xiangzhi, asking Bodhidharma (波羅提尊者): 'What is Buddha?' The Venerable said, 'Seeing one's nature is Buddha.' What is the meaning of this? Gongyi could not answer, and his doubts deepened. He went back and fell asleep. When he woke up at the fifth watch, he recalled this matter and saw all kinds of strange phenomena, inside and out, thoroughly, the six senses shook, the heaven and earth revolved, like the clouds opening and the moon appearing, and he was overjoyed. Suddenly, he remembered the words of advice he received from Shaoshan before parting, so he suppressed it for the time being. At dawn, he told Zhihai everything he had realized, as evidence. Zhihai said, 'You must be able to use it to be successful.' Gongyi said, 'Must I practice it?' Zhihai said sternly, 'What is this matter, that you speak of practice!' Gongyi understood in silence. (Huanji commented: The signatory official could not glimpse the truth in the cold colors of the thousand peaks, and thus implicated Bodhidharma, entering the ranks of tailless monkeys, wandering in reincarnation, alas!) So he composed eight poems on revealing the mind-ground, and wrote Mingdao Yuru Pian to warn the world. (The words say: Understanding the Dao lies in seeing one's nature, and what I have realized is seeing one's nature. Mencius said: The mouth to taste, the eye to color, the ear to sound, the nose to smell, the limbs to comfort, this is human nature. Yangzi said: Seeing, hearing, speaking, appearance, and thinking are all inherent in nature. If one can understand this, then one can understand the Dao. One should know that the Dao is not far from people, and people are to the Dao as fish are to water, never separated for a moment. It is only because they are deluded by themselves and pursue external things that they live in the Dao all their lives without knowing it. The Buddha speaks of great awakening, and the Confucian speaks of prior awakening, which is probably awakening to this. An ancient person said: There should be no fall from ancient times to the present, it is clearly before our eyes.)

。又曰。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。欲識佛去處。祇這語聲是。此佛者之語道。為最親者。立則見其參於前也。在興則見其倚于衡也。瞻之在前。忽焉在後也。取之左右。逢其源也。此儒者之語道。為最邇者。柰何此道。唯可心傳。不立文字故。世尊拈花。而妙心傳於迦葉。達磨面壁。而宗旨付于神光。六葉既敷。千花競秀。分宗列派。各有門庭故或瞬目楊眉。擎拳舉指。或行棒行喝。豎拂拈槌。或持義張弓。輥毬舞笏。或拽石搬土。打鼓吹毛。或一默一言。一吁一笑。乃至種種方便。皆是親切為人。然祇為太親故。人多罔措。瞥然見者。不隔絲毫。其或沉吟。迢迢萬里。欲明道者。宜無忽焉。祖祖相傳。至今不絕。真得吾儒所謂忿而不發。開而弗違者矣。余之有得。實在此門。反思吾儒。自有其道。良哉孔子之言。默而識之。一以貫之。故目擊而道存。指掌而意喻。凡若此者皆合宗門之妙旨。得教外之真機。然而孔子之道傳之子思。子思傳之孟子。孟子既沒。不得其傳。而所以傳於世者。特文字耳。故余之學。必求自得而後已。幸餘一夕開悟。凡目之所見。耳之所聞。心之所思。口之所談。手足之所運動。無非妙者。得

之既久。日益見前。每以與人。人不能受。然後知妙。道果不可以文字傳也。嗚呼是道也。有其人則傳。無其人則絕。余既得之矣。誰其似之乎。終余之身。而有其人邪。無其人邪。所不可得而知也。故為記頌歌語。以流播其事。而又著此篇。以諭吾徒云)。

宋清獻公趙抃(嗣法蔣山泉)

趙抃。字悅道。衢州西安人。號知非子。官至參政。年四十餘。擯去聲色。繫心宗教。初從蔣山法泉禪師游。微有省。又從大名天缽寺重元禪師問心要。師曰。公立朝論政。崇化明倫。奚暇刻意於此。公曰。聞別傳之旨。人人本有之事。豈抃不能。愿究明之。師乃令看狗子無佛性話。會佛慧居衢之南禪。公日親之。慧未嘗容措一辭。后典青州。政事之餘。多宴坐。忽大雷震驚。即契悟。作偈曰。默坐公堂虛隱幾。心澄不動湛如水。一聲霹靂頂門開。喚起從前自家底。舉頭蒼蒼喜復喜。剎剎塵塵無不是。中下之人不得聞。妙用神通而已矣。佛慧聞笑曰。趙悅道撞彩耳。元豐初年。七十二。以太子少保告老。退居三衢。與山僧野老。往來無間。名所居為高齋。以詩自見曰。軒外長溪溪外山。捲簾空曠雲水間。高齋有問如何答。清夜安眠白晝閑。又題偈見意曰。腰佩黃金已退藏。箇中消息也尋常。世人慾識高齋老。祇是柯村

【現代漢語翻譯】現代漢語譯本

時間長了，（我對這個道理）日益理解得更透徹。每當想告訴別人，別人卻無法接受。然後才知道這其中的玄妙，（原來）道果真不是可以用文字傳達的啊！唉，這個道啊，有適合的人就能傳授，沒有適合的人就會斷絕。我已經得到了它，誰會是像我一樣的人呢？在我有生之年，會有那樣的人出現嗎？還是不會有呢？這是無法知道的。所以寫下這篇記、頌、歌，來流傳這件事，又寫下這篇文章，來告誡我的門徒。（云）

宋朝清獻公趙抃（趙抃(1008年-1084年) 嗣法于蔣山泉禪師）

趙抃(1008年-1084年)，字悅道，衢州西安人，號知非子，官至參知政事（副宰相）。四十多歲時，摒棄聲色犬馬，專心於宗教。起初跟隨蔣山法泉禪師學習，略有所悟。又向大名府天缽寺的重元禪師請教心的要義。重元禪師說：『您在朝廷上議論政事，推崇教化，闡明倫理，哪裡有空閑刻意於此事呢？』趙抃(1008年-1084年)說：『我聽說別傳的宗旨，是人人本自具有的，難道我趙抃(1008年-1084年)就不能明白嗎？希望能夠徹底明白它。』重元禪師於是讓他參看『狗子無佛性』的話頭。適逢佛慧禪師在衢州南禪寺，趙抃(1008年-1084年)每天都親近他。佛慧禪師從未說過一句話。後來趙抃(1008年-1084年)任青州太守，處理政事之餘，大多時間都用來靜坐。忽然被一聲巨大的雷聲驚醒，當下就開悟了，作偈說：『默坐在公堂上，虛靠著幾案，心澄澈不動搖，像水一樣平靜。一聲霹靂從頭頂打開，喚醒了從前本自具有的那個東西。抬頭看看蒼天，喜悅啊喜悅，每個剎那，每粒微塵，沒有不是它的。中等和下等根器的人無法聽聞，這是妙用神通啊。』佛慧禪師聽了笑著說：『趙悅道撞大運了。』元豐(1078年-1085年)初年，趙抃(1008年-1084年)七十二歲，以太子少保的身份告老還鄉，退居三衢，與山僧野老，往來沒有隔閡。將所居住的地方命名為高齋，用詩來表達自己的心境：『軒窗外是長長的溪流，溪流外是山巒，有人問高齋該如何回答？清靜的夜晚安然入睡，白天悠閒自在。』又題偈來表達自己的心意：『腰間佩戴的黃金已經退藏，其中的訊息也很平常。世人如果想認識高齋老翁，他只是柯村

【English Translation】 English version

As time passed, my understanding deepened day by day. Whenever I tried to share it with others, they couldn't accept it. Only then did I realize the subtlety of it, that the Dao truly cannot be conveyed through words! Alas, this Dao, it can be transmitted if there is a suitable person, but it will be cut off if there isn't. I have already attained it, who will be like me? Will such a person appear in my lifetime? Or will there be none? This is impossible to know. Therefore, I write this record, eulogy, and song to spread this matter, and I also write this essay to instruct my disciples. (End of quote).

Song Dynasty Qingxian Duke Zhao Bian (Zhao Bian (1008-1084) inherited the Dharma from Chan Master Quans of Jiangshan)

Zhao Bian (1008-1084), styled Yuedao, was a native of Xi'an, Quzhou, and was known as Zhifeizi. He rose to the position of Vice-Chancellor. In his forties, he abandoned sensual pleasures and devoted himself to religion. Initially, he studied with Chan Master Faquan of Jiangshan, gaining some understanding. He then asked Chan Master Chongyuan of Tianbo Temple in Daming Prefecture about the essentials of the mind. Chan Master Chongyuan said, 'You discuss politics in the court, promote education, and clarify ethics. Where do you find the time to deliberately focus on this?' Zhao Bian (1008-1084) replied, 'I have heard that the essence of special transmission is inherent in everyone. Is it possible that I, Zhao Bian (1008-1084), cannot understand it? I wish to thoroughly understand it.' Chan Master Chongyuan then instructed him to contemplate the 'A dog has no Buddha-nature' koan. Coincidentally, Chan Master Fohui was at N禪 Temple in Quzhou, and Zhao Bian (1008-1084) visited him daily. Chan Master Fohui never uttered a single word. Later, when Zhao Bian (1008-1084) served as the prefect of Qingzhou, he spent most of his time in meditation after handling official duties. Suddenly, he was awakened by a loud thunderclap and immediately attained enlightenment, composing a verse: 'Silently sitting in the public hall, leaning on the desk, my mind is clear and unmoving, like still water. A thunderbolt opens the top of my head, awakening that which was originally inherent. Looking up at the vast sky, joy upon joy, every moment, every particle of dust, is nothing but it. People of average and lower capacity cannot hear this, it is wondrous function and spiritual power.' Chan Master Fohui heard this and laughed, saying, 'Zhao Yuedao has struck the jackpot.' In the early years of Yuanfeng (1078-1085), at the age of seventy-two, Zhao Bian (1008-1084) retired with the title of Junior Guardian of the Crown Prince, returning to Sanqu, where he mingled freely with mountain monks and village elders. He named his residence Gaozhai (High Retreat), expressing his state of mind in a poem: 'Outside the window is a long stream, beyond the stream are mountains. If asked how to describe Gaozhai, I would say: peaceful sleep at night, leisurely days.' He also inscribed a verse to express his intention: 'The gold I wore at my waist has been put away, the message within is also ordinary. If people want to know the old man of Gaozhai, he is just a villager from Ke.'

趙四郎。復曰。切忌錯認。公一日遍辭親友。其子㞦問後事。公厲聲叱之。遺佛慧書曰。非師平日警誨至此。必不得力矣。少頃語如平時。忽趺坐而化。年七十七。佛慧以偈贊曰。仕也邦為瑞。歸歟世作程。人間金粟去。天上玉樓成。慧劍無纖缺。冰壺徹底清。春風瀫水路。孤月照云明。

宋丞相張商英(嗣法兜率悅)

丞相張商英居士。字天覺。號無盡。蜀人也。年十九。應舉入京。道由向氏家。向預夢。神人報曰。明日接相公。凌晨公至。向異之。勞問勤腆。乃曰。秀才未娶。當以女奉灑掃。後果及第。乃娶之。初任主簿。因入僧寺。睹梵夾莊嚴甚。乃怫然曰。吾孔聖書。不及胡人教耶。夜坐書室。馮紙長吟。中夜不眠。向曰。官人夜深。何不睡去。公以前意白之。正此著無佛論。嚮應聲曰。既是無佛。何論之有。當須著有佛論始得。公疑其言。遂止。后訪一同列。見佛龕前經卷。乃問何書。云維摩詰所說經。公信手開。閱至此病非地大亦不離地大處。嘆曰。胡語亦能爾乎。問此經幾卷。曰三卷。乃借歸。閱次向氏問。看何書。公曰。維摩詰所說經。向曰。可熟讀此經。然後著無佛論。公繇是深信佛乘。留心祖道。因提刑至汾。謁大達國師塔。及夢國師接引。覺而閱其語。至國師問馬祖西來心印。祖

【現代漢語翻譯】現代漢語譯本趙四郎。又說：『切記不要錯認。』張商英一天遍辭親友。他的兒子詢問後事，張商英厲聲斥責了他。留給佛慧的書信中寫道：『如果不是老師平日的警醒教誨到了這個地步，一定不會有幫助啊。』過了一會兒，說話如平時一樣，忽然跏趺而坐圓寂了，享年七十七歲。佛慧用偈語讚頌說：『做官時為國家帶來祥瑞，歸隱時為世人作出榜樣。人間的金粟如來離去，天上的玉樓建成了。智慧之劍沒有絲毫缺損，冰壺徹底清澈。春風吹拂瀫水之路，孤月照亮雲彩。』

宋朝丞相張商英（繼承了兜率悅的法脈）

丞相張商英居士，字天覺，號無盡，是四川人。十九歲時，赴京參加科舉考試。路過向氏家，向預先做了個夢，夢中神人告訴他說：『明天迎接相公。』凌晨，張商英到達，向感到很奇異，慇勤地招待他。於是說：『秀才還沒有娶妻，我願意把女兒嫁給你來侍奉你。』後來張商英果然考中進士，於是娶了向氏的女兒。起初擔任主簿，因為進入僧寺，看到佛經非常莊嚴，於是憤然說：『我們孔聖人的書，還不如胡人的教義嗎？』晚上坐在書房裡，靠著桌子長吟，半夜不能入睡。向氏問：『官人深夜了，為什麼不去睡覺？』張商英把之前的想法告訴了她，正要寫《無佛論》。向氏應聲說：『既然是無佛，有什麼可論的呢？應當寫《有佛論》才對。』張商英懷疑她的話，於是停止了寫作。後來拜訪一位同僚，看到佛龕前的經卷，於是問是什麼書。同僚說是《維摩詰所說經》。張商英隨意打開，讀到『此病非地大亦不離地大處』，感嘆說：『胡人的語言也能這樣嗎？』問這部經有幾卷，同僚說三卷。於是借回家，閱讀時向氏問：『看什麼書？』張商英說：『《維摩詰所說經》。』向氏說：『可以熟讀這部經，然後寫《無佛論》。』張商英因此深信佛法，留心祖師的道法。因為提刑到汾州，拜謁大達國師塔，並且夢到國師接引，醒來后閱讀國師的語錄，讀到國師問馬祖西來心印，馬祖

【English Translation】 English version Zhao Silang. He further said, 'Be sure not to misidentify.' One day, Zhang Shangying bid farewell to all his relatives and friends. His son asked about his affairs after death, and Zhang Shangying sternly rebuked him. He left a letter to Fohui (Buddha Wisdom), saying, 'If it were not for the teacher's usual warnings and teachings to this extent, it would certainly not be helpful.' After a while, his speech was as usual, and suddenly he sat in the lotus position and passed away, at the age of seventy-seven. Fohui praised him with a verse, saying, 'When he served as an official, he brought auspiciousness to the country; when he retired, he set an example for the world. The Golden Millet Buddha (Jin Su Ru Lai) of the human world has departed, and the Jade Pavilion in heaven is completed. The sword of wisdom has no flaws, and the ice pot is thoroughly clear. The spring breeze blows along the path of the Hu River, and the lonely moon illuminates the clouds.'

Zhang Shangying, Prime Minister of the Song Dynasty (Successor to the Dharma of Doushuai Yue)

Layman Zhang Shangying, Prime Minister, styled Tianjue (Heavenly Awareness), also known as Wujin (Endless), was a native of Sichuan. At the age of nineteen, he went to the capital to take the imperial examination. On the way, he passed by the Xiang family. Xiang had a dream in advance, in which a divine person told him, 'Tomorrow, receive the Prime Minister.' In the early morning, Zhang Shangying arrived, and Xiang felt very strange, and entertained him diligently. Then he said, 'The scholar has not yet married, I am willing to give you my daughter to serve you.' Later, Zhang Shangying indeed passed the imperial examination, and then married Xiang's daughter. Initially, he served as a registrar. Because he entered a monastery and saw the Buddhist scriptures were very solemn, he angrily said, 'Are our books of Confucius not as good as the teachings of the barbarians?' At night, he sat in the study, leaning on the desk and chanting for a long time, unable to sleep in the middle of the night. Xiang asked, 'Official, it is late at night, why don't you go to sleep?' Zhang Shangying told her his previous thoughts, and was about to write 'On the Absence of Buddha'. Xiang responded, 'Since there is no Buddha, what is there to discuss? You should write 'On the Existence of Buddha' instead.' Zhang Shangying doubted her words, so he stopped writing. Later, he visited a colleague and saw the scriptures in front of the Buddha shrine, so he asked what book it was. The colleague said it was the Vimalakirti Sutra. Zhang Shangying casually opened it and read, 'This illness is neither of the earth element nor apart from the earth element,' and exclaimed, 'Can the language of the barbarians be like this?' He asked how many volumes this sutra had, and the colleague said three volumes. So he borrowed it home. When he was reading it, Xiang asked, 'What book are you reading?' Zhang Shangying said, 'The Vimalakirti Sutra.' Xiang said, 'You can read this sutra thoroughly, and then write 'On the Absence of Buddha'.' Zhang Shangying therefore deeply believed in Buddhism and paid attention to the Dharma of the Patriarchs. Because the Judicial Commissioner went to Fen Prefecture, he visited the pagoda of National Teacher Dada (Great Attainment), and dreamed of the National Teacher receiving him. After waking up, he read the National Teacher's sayings, and read that the National Teacher asked Mazu (Ma-tsu) about the mind-seal from the West, and Mazu

曰。大德正鬧在且去。國師去。祖喚曰大德。國師回首。祖曰。是甚麼。公乃有省。作偈曰。是甚麼是甚麼。羅睺殿前燈。是火不是阿祖喚。回洎被善財覷破。毗嵐風急九天高。白鷺眼盲魚走過。元祐六年。為江西漕。首謁東林照覺總禪師。覺詰其所見。與己合。乃印可曰。吾有得法弟子。住玉溪。乃慈古鏡也。亦可與語。公復因按部。過分寧。諸禪迓之。公到先致敬玉溪慈。次及諸山。最後問兜率悅禪師。悅為人短小。公曾見龔德莊。說其聰明可人。乃曰。聞公善文章。悅大笑曰。運使失卻一隻眼了也。從悅臨濟九世孫。對運使。論文章。政如運使。對從悅論禪也。公不然其語。乃強屈指曰。是九世也。問玉溪去此多少。曰三十里。曰兜率聻。曰五里。公是夜乃至兜率。悅先一夜夢。日輪昇天。被悅以手搏取。乃說與首座曰。日輪運轉之義。聞張運使。非久過此。吾當深錐痛劄。若肯回頭。則吾門幸事。首座曰。今士大夫。受人取奉慣。恐其惡發別生事也。悅曰。正使煩惱祇退得。我院也別無事。公與悅語次。稱賞東林。悅未肯其說。公乃題寺后擬瀑軒詩曰。不向廬山尋落處。像王鼻孔謾遼天。意譏其不肯東林也。公與悅語。至更深論及宗門。事。悅曰。東林既印可運使。運使于佛祖言教。有少疑否。公曰有。悅曰

。疑何等語。公曰。疑香嚴獨腳頌德山拓缽話。悅曰。既於此有疑。其餘安得無耶。祇如巖頭言。末後句是有耶是無耶。公曰有悅。大笑。便歸方丈。閑卻門。公一夜睡不穩。至五更下床。觸翻溺器。乃大徹。猛省前話。遂有頌曰。鼓寂鐘沉拓缽回。巖頭一拶語如雷。果然祇得三年活。莫是遭他授記來。遂叩方丈門曰。某已捉得賊了。悅曰。贓在甚處。公無語。悅曰。都運且去。來日相見。翌日公遂舉前頌。悅乃謂曰。參禪祇為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺不知。墮在區宇。乃作頌證之曰。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳邪涂。了無逆順。不犯工夫。公邀悅至建昌。途中一一伺察。有十頌敘其事。悅亦有十頌酬之。時元祐八年八月也。悅又設三問。問學者。一曰。撥草參玄。只圖見性。即今性在什麼處。公頌曰。陰森夏木杜䳌鳴。日破浮雲宇宙清莫對曾參問曾晢。從來孝子諱爺名。二曰。識得自性。方脫生死。眼光落地時。作么生脫。公頌曰。人間鬼使符來取。天下花冠色正萎。好個轉身時節子。莫教閻老等閑知。

【現代漢語翻譯】問：『你疑惑的是什麼？』公回答：『我疑惑的是香嚴（Xiangyan，人名）的《獨腳頌》和德山（Deshan，地名）的托缽（乞食）公案。』悅禪師說：『既然你對這些都有疑惑，那其他的怎麼可能沒有疑惑呢？就像巖頭（Yantou，人名）說的，『末後句』是有還是沒有呢？』公回答：『有。』悅禪師大笑，然後回到方丈室，關上了門。公一夜都睡不穩，到了五更時分下床，不小心碰翻了尿壺，於是大徹大悟，猛然醒悟了之前的話。於是作頌說：『鼓聲寂靜，鐘聲沉沒，托缽已經回來。巖頭的一拶，言語如雷霆。果然只得了三年的活命，莫非是遭到了他的授記？』於是敲方丈室的門說：『我已經捉到賊了！』悅禪師問：『贓物在哪裡？』公無言以對。悅禪師說：『都運（Duyun，官名）先回去吧，明天再見。』第二天，公於是舉了之前的頌。悅禪師於是說：『參禪只是因為命根不斷，依著言語產生理解。像你這樣說，你已經深深地領悟了。然而在極其細微的地方，使人不知不覺地，墮入了局限之中。』於是作頌來印證他：『等閑行走之處，步步都合於道。雖然身處聲色之中，寧可不滯留在有無之間。一心沒有差異，萬法並非殊異。不要區分體用，不要選擇精粗。臨機應變沒有阻礙，應物接物沒有拘束。是非之情已經斷盡，凡夫聖人全都消除。誰得到誰失去？誰親近誰疏遠？把開頭當做結尾，把真實的說成虛假。翻身進入魔界，轉腳踏入邪途。了無逆順，不費功夫。』公邀請悅禪師到建昌（Jianchang，地名），途中一一觀察他的言行，作了十首頌來敘述這件事。悅禪師也有十首頌來酬答他。這時是元祐（Yuanyou，北宋年號，1086-1094年）八年八月。悅禪師又設立了三個問題來問學者。第一個問題是：『撥開雜草來參禪，只是爲了見到自性，那麼現在自性在哪裡？』公作頌說：『陰森的夏日樹林里，杜鵑在鳴叫。太陽衝破浮雲，宇宙一片清明。不要對著曾參（Zeng Shen，人名）問曾晢（Zeng Zhe，人名），從來孝順的兒子都避諱父親的名字。』第二個問題是：『認識了自性，才能脫離生死，眼光落地的時候，該怎麼脫離？』公作頌說：『人間鬼使拿著符來抓人，天下美麗的花朵顏色正在凋謝。這是個轉身的好時機，不要讓閻王輕易知曉。』

【English Translation】 Asked: 'What are you doubting?' The official replied: 'I am doubting Xiangyan's (Xiangyan, personal name) 'Ode to the One-Legged Stool' and Deshan's (Deshan, place name) alms bowl (begging for food) case.' Chan Master Yue said: 'Since you have doubts about these, how can you not have doubts about others? Just like Yantou (Yantou, personal name) said, is the 'last sentence' existent or non-existent?' The official replied: 'Existent.' Chan Master Yue laughed loudly, then returned to his abbot's room and closed the door. The official could not sleep soundly all night, and got out of bed at the fifth watch, accidentally knocking over the chamber pot, and then he had a great enlightenment, suddenly awakened to the previous words. So he composed a verse saying: 'The drum is silent, the bell is submerged, the alms bowl has returned. Yantou's squeeze, words like thunder. Indeed, he only got three years of life, could it be that he was given a prophecy by him?' So he knocked on the door of the abbot's room and said: 'I have caught the thief!' Chan Master Yue asked: 'Where is the stolen goods?' The official was speechless. Chan Master Yue said: 'Duyun (Duyun, official title), go back first, see you tomorrow.' The next day, the official then cited the previous verse. Chan Master Yue then said: 'Practicing Chan is only because the root of life is unbroken, generating understanding based on words. As you say, you have deeply understood. However, in extremely subtle places, it makes people unknowingly fall into limitations.' So he composed a verse to confirm him: 'In ordinary walking places, every step is in accordance with the Way. Although in the midst of sound and color, rather not dwell in existence or non-existence. One mind has no difference, all dharmas are not different. Do not distinguish between substance and function, do not choose between fine and coarse. Responding to the occasion without hindrance, responding to things without restraint. The feelings of right and wrong have been exhausted, ordinary people and saints have all been eliminated. Who gains, who loses? Who is close, who is distant? Taking the beginning as the end, calling the real as the false. Turning into the realm of demons, stepping into the evil path. There is no obedience or disobedience, no effort is required.' The official invited Chan Master Yue to Jianchang (Jianchang, place name), observing his words and deeds along the way, and composed ten verses to describe the matter. Chan Master Yue also had ten verses to respond to him. This was in the eighth month of the Yuanyou (Yuanyou, Northern Song Dynasty era name, 1086-1094) year. Chan Master Yue also set up three questions to ask scholars. The first question was: 'Parting the weeds to practice Chan, just to see the self-nature, then where is the self-nature now?' The official composed a verse saying: 'In the gloomy summer forest, the cuckoo is singing. The sun breaks through the floating clouds, the universe is clear. Do not ask Zeng Shen (Zeng Shen, personal name) about Zeng Zhe (Zeng Zhe, personal name), filial sons have always avoided their father's name.' The second question was: 'Recognizing the self-nature, one can escape birth and death, when the eyes fall to the ground, how to escape?' The official composed a verse saying: 'The ghost messengers in the human world come to arrest people with talismans, the colors of the beautiful flowers in the world are withering. This is a good time to turn around, do not let Yama know easily.'

三曰。脫得生死。便知去處。四大分離。向什麼處去。公頌曰。鼓合東村李大妻。西風曠野淚沾衣。碧蘆紅蓼江南岸。卻作張三坐釣磯。蓋得悅爐韛為多。公嘗問覺范洪禪師。汾陽臨濟五世嫡孫也。今其法派。皆謂三玄三要。一期建立語。但于諸法。不生異見。一切平常即是。祖意是否。慈明接人。亦多舉汾陽十智同真話。愿遂聞其說。覺范曰。十智同真。與三玄三要。同一關棙。諸方祇愛平實見解。不信有悟門。使汾陽再生。親為剖析。亦以為非矣。公嗟咨久之曰。然乃其旨趣。豈無方便。覺范答偈曰。十智同真面目全。于中一智是根源。若人慾見汾陽老。劈破三玄作兩邊。公又問。臨濟四種賓主法門。覺范答。文長不載。公尤喜接引尊宿。曾薦浩布裈。知大陽院事。未幾復請浩。住玉泉。開堂日。眾官畢集。浩顧視大眾曰。君不見。又曰。君不見。公操蜀音曰。和尚見。浩應聲曰。但得相公見便了。即下座。公又訪璣道者于洪之翠巖。璣門迎。公問。如何是翠巖境。璣答曰。門近洪崖千尺井。石橋分水繞松杉。公握璣手曰。聞道者名素矣。何能作此祇對。璣曰。適然耳。公微笑。仍哦曰。野僧迎客下煙嵐。試問如何是翠巖。后便以前二句足之。林下相傳為盛事。先是公在慧林。一僧談禪。不肯諸方公問蜆子答祖師

【現代漢語翻譯】現代漢語譯本三曰：如果能夠脫離生死輪迴，自然就知道往生之處。如果四大（地、水、火、風，構成物質世界的四種基本元素）分離，又將去向何方？公作了一首頌：『東村李家的妻子敲著鼓，西風在曠野中吹拂，淚水沾濕了衣裳。碧綠的蘆葦和紅色的蓼花在江南岸邊搖曳，卻變成了張三坐在釣魚的磯石上。』大概是因為悅爐韛（一種風箱）用得太多了。公曾經問覺范洪禪師（汾陽臨濟的五世嫡孫）：『現在他們的法脈，都說是三玄三要，一期建立之語。只要對於諸法，不產生不同的見解，一切平常就是祖師的真意，是這樣嗎？』慈明禪師接引人，也多用汾陽的十智同真之話。希望能夠聽聽您的說法。覺范說：『十智同真，與三玄三要，是同一個關卡。各方只喜歡平實的見解，不相信有悟道的門徑。即使汾陽禪師再生，親自來剖析，也會認為是不對的。』公感嘆了很久，說：『既然如此，那麼其中的旨趣，難道就沒有方便之門嗎？』覺范回答說：『十智同真面目全，于中一智是根源。若人慾見汾陽老，劈破三玄作兩邊。』公又問：『臨濟宗的四種賓主法門是怎樣的？』覺范回答說：『文章太長，沒有記載。』公尤其喜歡接引有德行的僧人，曾經推薦浩布裈擔任大陽寺的住持。不久又請浩禪師住持玉泉寺。開堂之日，眾官員都聚集在一起。浩禪師環顧大眾說：『你們沒看見嗎？』又說：『你們沒看見嗎？』公用四川口音說：『和尚見。』浩禪師應聲說：『只要相公您看見就行了。』說完就走下了座位。公又在洪州的翠巖山拜訪璣道者。璣道者出門迎接。公問：『什麼是翠巖山的境界？』璣道者回答說：『門近洪崖千尺井，石橋分水繞松杉。』公握著璣道者的手說：『早就聽說您的名字了，怎麼能作出這樣的對答？』璣道者說：『只是偶然罷了。』公微微一笑，吟誦道：『野僧迎客下煙嵐，試問如何是翠巖。』後來便用前面兩句補足了這首詩，在山林中傳為盛事。先前公在慧林寺時，一個僧人談禪，不肯說出諸方禪師的公案。公問：『蜆子（指蜆子和尚）如何回答祖師的提問？』

【English Translation】 English version Thirdly: If one can escape the cycle of birth and death, one will naturally know where to be reborn. If the four elements (earth, water, fire, and wind, the four basic elements that constitute the material world) separate, where will one go? The Duke composed a verse: 'The wife of Li of Dongcun beats the drum, the west wind blows in the wilderness, tears wet her clothes. Green reeds and red smartweed sway on the banks of the Jiangnan, yet they become Zhang San sitting on the fishing rock.' Probably because the Yuelu bellows (a type of bellows) were used too much. The Duke once asked Zen Master Juefan Hong (a fifth-generation direct descendant of Linji of Fenyang): 'Now their Dharma lineage all says that the Three Mysteries and Three Essentials are the words for establishing a single period. As long as one does not have different views on all dharmas, everything ordinary is the true intention of the Patriarch, is that so?' Zen Master Ciming also often used the words 'Ten Wisdoms Identical to Truth' of Fenyang to receive people. I hope to hear your explanation. Juefan said: 'The Ten Wisdoms Identical to Truth and the Three Mysteries and Three Essentials are the same barrier. All sides only like plain and practical views, and do not believe that there is a path to enlightenment. Even if Zen Master Fenyang were reborn and personally analyzed it, he would think it was wrong.' The Duke sighed for a long time and said: 'If that is the case, then is there no expedient means in its purpose?' Juefan replied with a verse: 'The Ten Wisdoms Identical to Truth have a complete face, and one wisdom among them is the source. If one wants to see the old Fenyang, split the Three Mysteries into two sides.' The Duke then asked: 'What are the four kinds of guest and host Dharma gates of the Linji school?' Juefan replied: 'The article is too long and not recorded.' The Duke especially liked to receive virtuous monks, and once recommended Hao Bukun to serve as the abbot of Dayang Temple. Soon after, he invited Zen Master Hao to serve as the abbot of Yuquan Temple. On the day of the opening ceremony, all the officials gathered together. Zen Master Hao looked around at the crowd and said: 'Have you not seen it?' He said again: 'Have you not seen it?' The Duke said in a Sichuan accent: 'The monk sees it.' Zen Master Hao responded: 'It's enough as long as you, sir, see it.' After saying that, he stepped down from his seat. The Duke also visited Taoist Ji of Cuiyan Mountain in Hongzhou. Taoist Ji came out to greet him. The Duke asked: 'What is the realm of Cuiyan Mountain?' Taoist Ji replied: 'The gate is near the thousand-foot well of Hongya, and the stone bridge divides the water around the pines and firs.' The Duke held Taoist Ji's hand and said: 'I have long heard of your name, how can you make such a response?' Taoist Ji said: 'It was just accidental.' The Duke smiled slightly and recited: 'A wild monk welcomes guests down the misty mountains, try to ask what is Cuiyan.' Later, he used the first two sentences to complete the poem, which was spread as a grand event in the mountains and forests. Previously, when the Duke was at Huilin Temple, a monk talked about Zen but refused to tell the public cases of the Zen masters of various schools. The Duke asked: 'How did Xianzi (referring to Monk Xianzi) answer the Patriarch's question?'

西來意。乃曰。神前酒臺槃意旨如何。其僧張目直視曰。神前酒臺槃。公戲之曰。廟中是夕有燈則已。不然蜆子佛法。遂為虛施。其入遊戲三昧。又皆此䫫。政和間。公被謫渚宮。會峨眉中峰。民師特過訪之。議論教乘。公極歎賞。聞民充夾山座元。公致書佛果勤禪師曰。民座主舍義學。開宗眼如波。斯珍寶滿船。遇風到岸矣。勤亦喜出峽。南遊順流下荊門。當是時公以道學自居。少見推許。勤艤舟謁之。劇談華嚴旨要曰。華嚴現量境界。理事全真。初無假法。所以即一而萬。了萬為一。一復一。萬復萬。浩然莫窮。心佛眾生。三無差別。卷舒自在。無礙圓融。此雖極則。終是無風匝匝之波。公於是不覺促榻。勤遂問曰。到此與祖師西來意。為同爲別。公曰同矣。勤曰。且得沒交涉。公色為之慍。勤曰。不見雲門道。山河大地。無絲毫過患。猶是轉句。直得。不見一色。始是半提。更須知有向上全提時節。彼德山臨濟。豈非全提乎。公乃首肯。翌日復舉事法界理法界。至理事無礙法界。勤又問。此可說禪乎。公曰。正好說禪也。勤笑曰。不然。正是法界量里在。蓋法界量未滅。若到事事無礙法界。法界量滅。始好說禪。如何是佛乾屎橛。如何是佛麻三斤。是故真凈偈曰。事事無礙。如意自在。手把豬頭。口誦凈戒。趁

【現代漢語翻譯】現代漢語譯本：『西來意』（Bodhidharma從西方帶來的禪宗真意）。當時有人問：『神前的酒臺和槃（pán，盛食物的器皿）的意旨是什麼？』那僧人睜大眼睛直視著，回答說：『神前酒臺槃。』公（指某位官員或文人）戲謔地說：『廟中如果當晚有燈還好，不然就像蜆子（xiǎn zi，小貝殼）講佛法，完全是白費力氣。』他們進入遊戲三昧（一種禪定狀態），都屬於這種情況。政和年間（1111-1118 公元），公被貶謫到渚宮。適逢峨眉山中峰的和尚民師特地來拜訪他，兩人議論佛教教義。公非常讚賞民師。聽說民師擔任夾山寺的座元（寺院住持），公寫信給佛果勤禪師說：『民座主捨棄義學，開啟宗門之眼，像波浪一樣。這真是珍寶滿船，遇到風就到岸了。』勤禪師也很高興民師能出峽，順流而下到荊門。當時，公以道學自居，很少推許別人。勤禪師停船拜訪他，深入地談論華嚴宗的旨要，說：『華嚴宗所呈現的是現量境界，事和理完全真實，沒有虛假之法。所以能即一而萬，了萬為一。一又復一，萬又復萬，浩瀚無盡。心、佛、眾生，三者沒有差別，舒捲自在，無礙圓融。』這雖然是極高的境界，終究還是無風時水面上的細小波紋。公聽后不自覺地靠近了坐榻。勤禪師於是問道：『到了這種境界，與祖師西來意，是相同還是不同？』公回答說：『相同了。』勤禪師說：『且得沒交涉（還差得遠）。』公臉色變得不悅。勤禪師說：『沒見雲門禪師說，山河大地，沒有絲毫過患，這仍然是轉句（未到究竟）。要達到不見一色，才是半提（稍有領悟）。更要知道還有向上全提（完全領悟）的時候。』德山和臨濟，難道不是全提嗎？』公這才點頭認可。第二天，他們又談到事法界和理法界，直到理事無礙法界。勤禪師又問：『這可以說禪嗎？』公回答說：『正好說禪啊。』勤禪師笑著說：『不然，這正是法界量里在（還在法界的範圍之內）。』因為法界量還沒有滅。如果到了事事無礙法界，法界量滅，才好說禪。什麼是佛？乾屎橛（gān shǐ jué，干糞塊）。什麼是佛？麻三斤（má sān jīn，三斤麻）。所以真凈禪師的偈語說：『事事無礙，如意自在，手把豬頭，口誦凈戒。』趁（chèn，利用）。

【English Translation】 English version: The 『meaning of the Westward Journey』 (the true meaning of Zen Buddhism brought by Bodhidharma from the West). Someone asked: 『What is the meaning of the wine stand and the pán (a dish for holding food) before the deity?』 The monk opened his eyes wide and stared straight ahead, answering: 『The wine stand and pán before the deity.』 The official (referring to a certain official or literati) jokingly said: 『If there are lamps in the temple tonight, it would be fine; otherwise, it's like a xiǎn zi (small shellfish) preaching Buddhism, completely a waste of effort.』 Their entering the samadhi of playfulness (a state of meditative concentration) all belongs to this kind of situation. During the Zhenghe era (1111-1118 AD), the official was demoted to Zhugong. Coincidentally, the monk Minshi from Zhongfeng of Mount Emei made a special visit to him, and the two discussed Buddhist doctrines. The official greatly admired Minshi. Hearing that Minshi was serving as the abbot of Jiashan Temple, the official wrote a letter to Zen Master Foguo Qin, saying: 『Abbot Min has abandoned the study of doctrines and opened the eye of the Zen school, like a wave. This is truly a ship full of treasures, reaching the shore when encountering the wind.』 Zen Master Qin was also very happy that Minshi could leave the gorge and go down the river to Jingmen. At that time, the official regarded himself as a scholar of Taoism and rarely praised others. Zen Master Qin moored his boat to visit him and discussed the essentials of the Huayan school in depth, saying: 『What the Huayan school presents is the directly perceived realm, where things and principles are completely true, without any false dharmas. Therefore, it can be one and yet many, understanding that myriad things are one. One becomes one again, and myriad things become myriad things, vast and endless. Mind, Buddha, and sentient beings are not different, freely unfolding and contracting, unobstructed and perfectly integrated.』 Although this is the highest realm, it is ultimately just the small ripples on the water surface when there is no wind. After hearing this, the official unconsciously moved closer to the seat. Zen Master Qin then asked: 『Having reached this realm, is it the same as or different from the meaning of the Westward Journey of the Patriarch?』 The official replied: 『It is the same.』 Zen Master Qin said: 『Still far from the point (still far from the mark).』 The official's expression turned displeased. Zen Master Qin said: 『Haven't you heard Yunmen say that the mountains, rivers, and earth, without the slightest fault, are still a turning phrase (not yet the ultimate)? Only when one reaches the point of not seeing a single color is it half-raised (a slight understanding). You must also know that there is a time for raising it completely upwards (complete understanding). Weren't Deshan and Linji completely raised?』 The official then nodded in agreement. The next day, they talked about the Realm of Phenomena and the Realm of Principles, up to the Realm of Unimpeded Interpenetration of Phenomena and Principles. Zen Master Qin then asked: 『Can this be called Zen?』 The official replied: 『It is perfect for talking about Zen.』 Zen Master Qin smiled and said: 『No, this is precisely being within the measure of the Realm of Dharma (still within the scope of the Dharma Realm).』 Because the measure of the Realm of Dharma has not yet been extinguished. Only when one reaches the Realm of Unimpeded Interpenetration of All Phenomena, and the measure of the Realm of Dharma is extinguished, is it good to talk about Zen. What is Buddha? A dried dung stick (gān shǐ jué). What is Buddha? Three pounds of flax (má sān jīn). Therefore, Zen Master Zhenjing's verse says: 『Unimpeded in all things, free as one wishes, holding a pig's head in hand, reciting pure precepts with the mouth.』 Taking advantage of (chèn).

出淫坊。未還酒債。十字街頭。解開布袋。公曰。美哉斯論夫。豈易聞乎。於是以師禮。留居碧巖。初泐潭準禪師示滅也。大慧求塔銘于公。相見次。公問。上人祇么著草鞋遠來。曰某數千里行乞。來見相公。公曰。年多少。曰二十八。公曰。水牯牛年多少。曰兩個。公曰。什麼處學得遮虛頭來。曰今日親見相公。公笑曰。且坐喫茶。才坐復問。遠來有何事。大慧趨前曰。準和尚示寂。茶毗。目睛牙齒數珠不壞。舍利無數。山中耆舊。皆欲相公大手筆作塔銘。激勵後學。特特遠來。公曰。有一問。上人若道得即做。若道不得。與錢五貫。褁足歸兜率。參禪去。曰請相公問。公曰。聞準老眼睛不壞是否。曰是。公曰。我不問者個眼睛。曰問什麼眼睛。公曰。問金剛眼睛。曰若是金剛眼睛。在相公筆頭上。公曰。老夫為他點出光明。令照天照地去也。公又問。爾師準吾知之久矣。爾不遠辛苦而來。于準亦有得乎。大慧曰。若有得則不來見大丞相也。公曰。咄者掠虛漢。異日語大慧曰。余閱雪竇拈古。至百丈再參馬祖因緣曰。大冶精金。應無變色。投卷嘆曰。審如是。豈得有臨濟今日耶。遂作頌曰。馬師一喝大雄峰。深入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。后平禪師遣書求頌本。余作頌寄之曰。吐舌耳聾師已曉

{ "translations": [ "現代漢語譯本", "從妓院出來，還沒還清酒債。在十字街頭，解開布袋。（張商英）評論道：『這番言論多麼精彩啊！哪裡容易聽到呢？』於是以對待老師的禮節，留他在碧巖居住。當初，泐潭準禪師（Leitan Zhun Chanshi，禪師名號）示寂（圓寂）時，大慧（Dahui，禪師名號）向張商英求寫塔銘。兩人見面時，張商英問：『上人（對僧人的尊稱）只穿著草鞋從遠方而來？』大慧說：『我走了幾千里路乞食，來拜見您。』張商英問：『年齡多大了？』大慧說：『二十八歲。』張商英說：『水牛（比喻人的頑固）的年齡多大了？』大慧說：『兩個（指兩個十二生肖的輪迴）。』張商英說：『從哪裡學來這些虛假的言辭？』大慧說：『今天親眼見到您。』張商英笑著說：『先坐下喝茶。』剛坐下又問：『遠道而來有什麼事？』大慧走上前說：『準和尚（Zhun Heshang，禪師名號）圓寂了，火化后，眼睛、牙齒、念珠都沒有損壞，舍利（Sheli，佛教聖物，指高僧火化后的遺物）無數。山中的老人們，都想請您用大手筆寫一篇塔銘，激勵後來的學人，所以我特地遠道而來。』張商英說：『我有一個問題，上人如果答得上來就寫，如果答不上來，給你五貫錢，讓你裹好腳回兜率（Doushuai，佛教中的兜率天），去參禪。』大慧說：『請您問吧。』張商英問：『聽說準老（Zhun Lao，對準禪師的尊稱）的眼睛沒有損壞，是嗎？』大慧說：『是的。』張商英說：『我不問這個眼睛。』大慧問：『問什麼眼睛？』張商英說：『問金剛眼睛（Jingang yanjing，比喻智慧之眼）。』大慧說：『如果是金剛眼睛，就在您的筆頭上。』張商英說：『我為他點出光明，讓他照天照地去啊。』張商英又問：『你的老師準吾（Zhun Wu，準禪師的自稱）我認識很久了。你不遠萬里而來，對於準老也有所得嗎？』大慧說：『如果有所得，就不會來見您大丞相了。』張商英說：『咄！這個虛誇的傢伙。』", "後來（張商英）對大慧說：『我閱讀雪竇（Xuedou，禪師名號）拈古（Nian Gu，評唱古則）的文章，讀到百丈（Baizhang，禪師名號）再參馬祖（Mazu，禪師名號）的因緣時說：「大冶精金，應無變色。」』於是放下書卷嘆息道：『如果真是這樣，哪裡會有臨濟（Linji，禪師名號）的今天呢？』於是作頌說：『馬祖一喝大雄峰，深入髑髏三日聾。黃檗（Huangbo，禪師名號）聞之驚吐舌，江西從此立宗風。』後來平禪師（Ping Chanshi，禪師名號）寫信來求頌的原本，我作頌寄給他，說：『吐舌耳聾師已曉。』" ], "english_translations": [ "English version", "He came out of the brothel, not having paid off his wine debt. At the crossroads, he opened his cloth bag. Zhang Shangying (Zhang Shangying, a name) commented, 'How wonderful is this discourse! How rare is it to hear!' Thus, with the respect due to a teacher, he was allowed to reside at Biyan. Initially, when Chan Master Leitan Zhun (Leitan Zhun Chanshi, Chan master's name) entered Nirvana (passed away), Dahui (Dahui, Chan master's name) requested an epitaph from Zhang Shangying. Upon meeting, Zhang Shangying asked, 'Venerable One (a respectful term for monks), you have come from afar wearing only straw sandals?' Dahui replied, 'I have traveled thousands of miles begging for food to see you.' Zhang Shangying asked, 'How old are you?' Dahui said, 'Twenty-eight.' Zhang Shangying said, 'How old is the water buffalo (a metaphor for stubbornness)?' Dahui said, 'Two (referring to two cycles of the zodiac).' Zhang Shangying said, 'Where did you learn these empty words?' Dahui said, 'Today I have personally seen you.' Zhang Shangying laughed and said, 'Please sit and have some tea.' As soon as he sat down, he asked again, 'What brings you from afar?' Dahui stepped forward and said, 'Venerable Zhun Heshang (Zhun Heshang, Chan master's name) has passed away, and after cremation, his eyes, teeth, and prayer beads were undamaged, and there were countless Sharira (Sheli, Buddhist relics, referring to the remains of eminent monks after cremation). The elders in the mountains all wish for you to write an epitaph with your great skill to inspire future students, so I have come especially from afar.' Zhang Shangying said, 'I have a question. If you can answer it, I will write it. If you cannot, I will give you five strings of cash, and you can wrap your feet and return to Tushita (Doushuai, a heaven in Buddhism) to practice Chan.' Dahui said, 'Please ask.' Zhang Shangying asked, 'I heard that the eyes of Old Zhun (Zhun Lao, a respectful term for Chan Master Zhun) were undamaged, is that so?' Dahui said, 'Yes.' Zhang Shangying said, 'I am not asking about these eyes.' Dahui asked, 'What eyes are you asking about?' Zhang Shangying said, 'I am asking about the Vajra eyes (Jingang yanjing, a metaphor for the eyes of wisdom).' Dahui said, 'If it is the Vajra eyes, they are on the tip of your pen.' Zhang Shangying said, 'I will illuminate them for him, so that they may shine upon heaven and earth.' Zhang Shangying also asked, 'I have known your teacher Zhun Wu (Zhun Wu, Chan Master Zhun's self-reference) for a long time. You have come from afar with such hardship, have you gained anything from Old Zhun?' Dahui said, 'If I had gained anything, I would not have come to see you, the Grand Chancellor.' Zhang Shangying said, 'Bah! This boastful fellow.'" "Later, (Zhang Shangying) said to Dahui, 'I read Xuedou's (Xuedou, Chan master's name) Nian Gu (Nian Gu, commentaries on ancient koans), and when I read the story of Baizhang (Baizhang, Chan master's name) revisiting Mazu (Mazu, Chan master's name), it said, \"Fine gold from the great furnace should not change color.\"』 Then he put down the scroll and sighed, 'If that were truly the case, how could there be a Linji (Linji, Chan master's name) today?' So he composed a verse, saying, 'Mazu's shout shook the Great Hero Peak, penetrating the skull, deafening for three days. Huangbo (Huangbo, Chan master's name) was so shocked that he stuck out his tongue, and from then on, Jiangxi established its school.' Later, Chan Master Ping (Ping Chanshi, Chan master's name) sent a letter requesting the original copy of the verse, and I composed a verse and sent it to him, saying, 'Sticking out the tongue and deafness, the master already understands.'" ] }

。捶胸祇得哭蒼天。盤山會裡翻筋斗。到此方知普化顛。諸方往往以余聰明博記。少知餘者。師自江西法窟來。必辨優劣。試為老夫言之。大慧曰。居士見處。與真凈死心合。真凈頌曰。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那吒眼開黃檗面。死心拈曰。云巖要問雪竇。既是大冶精金。應無變色。為甚麼卻三日耳聾。諸人要知么。從前汗馬無人識。祇要重論。蓋代功公拊幾曰。不因公語。爭見真凈死心用處。若非二大老。難顯雪竇馬師爾。且述偈曰。馬師喝下立宗風。嗟我三人見處同。海上六鰲吞餌去。棲蘆誰更問漁翁。公于宣和四年十一月黎明。口占遺表。命子弟書之。更作偈曰。幻質朝章八十一。漚生漚滅無人識。撞破虛空歸去來。鐵牛入海無訊息。言訖。俄取枕。擲門窗上。聲如雷震。眾視之。已薨矣。公有頌古護法論。行於世(公見云巖。和忠道者牧牛頌曰。兩角指天。四足踏地。拽斷鼻繩。牧甚尿屁。甚為擊節。公一日問大慧。佛具正遍知。亦有漏處。吾儒尚云。西方有聖人。堯舜禹湯皆聖人也。佛何故略不及之。大慧曰。佛且以梵王帝釋為凡夫即余可知矣。公曰。何以知之。大慧曰。吾教備言。佛出世時。則梵王前引。帝釋后隨公大擊節。以為高論。張文定謂王荊公曰。孔孟后豈無人。惟

【現代漢語翻譯】捶胸只能哭喊蒼天啊。在盤山法會上翻跟頭，到了這裡才知道普化和尚是真瘋癲。各處寺院往往因為我聰明博聞而看重我，很少有人真正瞭解我。您從江西的佛法聖地而來，必定能辨別優劣，請為我這個老頭子說說看。大慧禪師說：『居士您的見解，與真凈禪師、死心禪師的見解相合。』真凈禪師的頌詞說：『客居他鄉的心情步步跟隨他人而轉移，即使有強大的威光也無法顯現。突然一聲棒喝，雙耳失聰，哪吒睜開了眼睛，看到了黃檗禪師的面容。』死心禪師拈出：『云巖禪師要問雪竇禪師，既然是大冶精煉的真金，應該不會變色，為什麼卻會三日耳聾呢？各位想知道嗎？從前汗馬功勞無人知曉，只要重新評論，蓋世功勞。』王公拍著桌子說：『如果不是您這番話，怎麼能看到真凈禪師、死心禪師的用心之處呢？如果不是這兩位大德，難以彰顯雪竇禪師、馬祖禪師的教誨啊。』於是作偈說：『馬祖禪師的棒喝創立了宗風，可嘆我們三人見解相同。海上的六隻巨鰲吞食魚餌而去，誰還會去問住在蘆葦蕩里的老漁翁呢？』王公在宣和六年（1124年）十一月黎明，口述遺表，命令子弟記錄下來，又作偈說：『虛幻的身體活了八十一歲，像水泡一樣生滅，沒有人認識。撞破虛空歸去來，鐵牛沉入大海無影蹤。』說完，忽然拿起枕頭，扔向門窗，聲音如雷震。眾人看他，已經去世了。王公著有《頌古護法論》，流傳於世。（王公見到云巖禪師，和忠道者牧牛頌說：『兩角指天，四足踏地，拽斷鼻繩，牧甚尿屁。』非常讚賞。）王公一日問大慧禪師：『佛具有正遍知（完全正確的智慧），也有疏漏之處嗎？我們儒家還說，西方有聖人，堯、舜、禹、湯都是聖人。佛為什麼略過不提呢？』大慧禪師說：『佛且以梵王、帝釋為凡夫，其餘的就可以知道了。』王公說：『怎麼知道呢？』大慧禪師說：『我們的經典里詳細記載，佛出世時，梵王在前面引導，帝釋在後面跟隨。』王公非常讚賞，認為是高論。張文定對王安石說：『孔子、孟子之後難道就沒有人了嗎？只有您啊。』

【English Translation】 Beating my chest, I can only cry to the heavens. Somersaulting at the Panshan assembly, only here do I realize that Puhua is truly mad. Monasteries everywhere value me for my intelligence and extensive knowledge, but few truly understand me. Since you come from the Dharma cave of Jiangxi, you must be able to distinguish between good and bad. Please tell me, old man, what you think. Dahui said, 'Your understanding, Layman, aligns with that of Zen Master Zhenjing and Zen Master Sixin.' Zhenjing's verse says: 'The feelings of a traveler shift with others at every step, even with great power, it cannot manifest. Suddenly, a shout deafens both ears, Nezha opens his eyes and sees the face of Huangbo.' Sixin picked up: 'Yunyan wants to ask Xuetou, since it is refined gold from the great furnace, it should not change color. Why then is he deaf for three days? Do you all want to know? Past achievements go unrecognized, only to be re-evaluated, a world-shaking accomplishment.' Duke Wang patted the table and said, 'If not for your words, how could we see the intention of Zen Master Zhenjing and Zen Master Sixin? If not for these two great elders, it would be difficult to reveal the teachings of Zen Master Xuetou and Mazu.' Then he composed a verse: 'Mazu's shout established the lineage, alas, the three of us share the same view. The six giant Ao turtles in the sea swallow the bait and leave, who will ask the old fisherman living in the reeds?' In the eleventh month of the fourth year of Xuanhe (1122), at dawn, Duke Wang dictated his last testament, ordering his disciples to record it, and then composed a verse: 'The illusory body lived for eighty-one years, like bubbles arising and disappearing, no one recognizes it. Breaking through the void, returning whence I came, the iron ox enters the sea without a trace.' After speaking, he suddenly took a pillow and threw it at the doors and windows, the sound like thunder. The crowd looked at him, and he had already passed away. Duke Wang wrote 'Discourse on Praising the Ancients and Protecting the Dharma,' which is circulated in the world. (Duke Wang saw Zen Master Yunyan and the cowherd's song by the Daoist Hezhong, saying: 'Two horns pointing to the sky, four feet treading the earth, breaking the nose rope, herding what urine and feces.' He greatly admired it.) One day, Duke Wang asked Zen Master Dahui: 'Does the Buddha, who possesses perfect and complete knowledge (samyak-saṃbuddha), also have oversights? Our Confucianism also says that there are sages in the West, Yao, Shun, Yu, and Tang are all sages. Why does the Buddha omit mentioning them?' Zen Master Dahui said: 'The Buddha even considers Brahma and Indra as ordinary people, so the rest can be known.' Duke Wang said: 'How do you know?' Zen Master Dahui said: 'Our scriptures record in detail that when the Buddha appears in the world, Brahma leads the way in front, and Indra follows behind.' Duke Wang greatly admired it, considering it a profound argument. Zhang Wending said to Wang Anshi: 'Are there no people after Confucius and Mencius? Only you.'

儒門淡薄。收拾不住。故獨鍾于馬祖諸老耳。公曰。達者之言也。公注海眼經。其說八成就如是我聞一時云。事無不是之謂如。理無不如之謂是。三界獨尊之謂我。心洞十方之謂聞。多之所宗之謂一。一之所起之謂時。大慧云。自來無人如此說)。

宋侍郎李彌遜(嗣法圓悟勤)

李彌遜。號普現居士。少時讀書。五行俱下。年十八中。鄉舉登第。京師旋歷華要。二十八歲。為中書舍人。常入圓悟室。一日早朝回至天津橋。馬躍。忽有省。通身汗流。直造天寧。適悟出門。遙見便喚曰。居士且喜。大事了畢。公厲聲曰。和尚眼花作甚麼。悟便喝。公亦喝。於是機鋒迅捷。凡與悟問答。當機不讓。公后遷吏部。乞祠祿歸閩連江。筑庵自娛。忽一日示微恙。遽索湯沐浴畢。遂趺坐。作偈曰。謾說從來牧護。今日分明呈露。虛空拶倒須彌。說甚向上一路。擲筆而逝。

宋給事馮楫(嗣法龍門遠)

馮楫。字濟川。蜀遂寧人。官給事。號不動居士。自壯扣諸名宿。雖在仕涂。不忘學佛。最後居龍門。從佛眼遠禪師再歲。一日同遠經行法堂。偶童子趨庭。吟曰。萬象之中獨露身。遠拊公背曰。好聻。公於是契入。紹興丁巳。除給事。會大慧禪師。就明慶開堂。大慧下座。公挽之曰。和尚每言于士大夫曰

【現代漢語翻譯】現代漢語譯本：儒家的思想變得淡薄，已經無法收拾人心，所以人們才特別傾向於馬祖（Mǎzǔ，指馬祖道一禪師）等老禪師的教誨。李彌遜說：『這是通達之人說的話。』李彌遜註解《海眼經》，他的解釋是：『八成就如是我聞一時云：』事無不是之謂『如』，意思是說，任何事情沒有不是真如實相的；理無不如之謂『是』，意思是說，任何道理沒有不符合真理的；三界獨尊之謂『我』，意思是說，在三界之中，唯有自性是獨一無二的；心洞十方之謂『聞』，意思是說，心能夠洞察十方世界；多之所宗之謂『一』，意思是說，萬事萬物最終都歸宗於一；一之所起之謂『時』，意思是說，一切的開始都源於當下這一念。大慧禪師說：『自古以來沒有人這樣解釋過。』

宋朝侍郎李彌遜（Sòng cháo shìláng Lǐ Míxùn，1085-1153）（傳承圓悟克勤的佛法）

李彌遜，號普現居士。年少時讀書，能同時閱讀五行文字。十八歲時考中鄉試，後來在京城擔任要職。二十八歲時，擔任中書舍人。他經常去圓悟克勤（Yuánwù Kèqín，1063-1135）的禪房請教。一天早朝後，他回到天津橋，馬突然跳躍，他因此有所領悟，全身流汗。他直接去天寧寺，正好圓悟克勤出門，遠遠地看見他就喊道：『居士可喜可賀，大事已經了結。』李彌遜厲聲說：『和尚你眼花了嗎？』圓悟克勤便喝斥一聲，李彌遜也喝斥一聲。從此以後，他機鋒敏捷，凡是與圓悟克勤問答，都能當機立斷，毫不退讓。李彌遜後來陞遷為吏部官員，請求辭官回福建連江，建造庵堂自娛。有一天，他略感不適，立刻要求沐浴更衣，然後跏趺而坐，作偈說：『休說從來牧護，今日分明呈露。虛空拶倒須彌，說甚向上一路。』說完便扔下筆去世了。

宋朝給事馮楫（Sòng cháo jǐshì Féng Jí）（傳承龍門遠的佛法）

馮楫，字濟川，是蜀地遂寧人，官職是給事，自號不動居士。年輕時就向各位名宿請教，雖然身在官場，也不忘學佛。最後住在龍門，跟隨佛眼遠禪師（Fóyǎn Yuǎn Chánshī）兩年。一天，他和佛眼遠禪師一起在法堂經行，正好有個童子走過庭院，吟誦道：『萬象之中獨露身。』佛眼遠禪師拍著馮楫的背說：『好啊！』馮楫因此契入佛法。紹興丁巳年（1137年），馮楫被任命為給事。當時大慧宗杲禪師（Dàhuì Zōnggǎo Chánshī，1089-1163）在明慶寺開堂說法，大慧宗杲禪師下座后，馮楫拉著他說：

【English Translation】 English version: The influence of Confucianism has waned and is no longer able to hold people together, which is why people are particularly drawn to the teachings of Mazu (Mǎzǔ, referring to Chan Master Mazu Daoyi) and other old Chan masters. Li Mixun said, 'These are the words of an enlightened person.' Li Mixun annotated the 'Haiyan Sutra,' and his explanation is: 'The eight accomplishments are like this I have heard at one time, saying:』 'Ru' means that there is nothing that is not Suchness; 'Shi' means that there is no principle that does not conform to the truth; 'Wo' means that in the three realms, only the self-nature is unique; 'Wen' means that the mind can perceive the ten directions; 'Yi' means that all things ultimately return to one; 'Shi' means that the beginning of everything originates from the present moment. 'Dahui Chan Master said, 'No one has ever explained it this way before.'

Li Mixun, Vice Minister of the Song Dynasty (Sòng cháo shìláng Lǐ Míxùn, 1085-1153) (Inherited the Dharma of Yuanwu Keqin)

Li Mixun, styled himself as Layman Puxian. He could read five lines of text simultaneously when he was young. At the age of eighteen, he passed the provincial examination and later held important positions in the capital. At the age of twenty-eight, he served as a drafter in the Imperial Secretariat. He often visited Yuanwu Keqin's (Yuánwù Kèqín, 1063-1135) room to ask for guidance. One day, after the morning court, he returned to Tianjin Bridge, and his horse suddenly jumped, causing him to have an awakening and sweat profusely. He went directly to Tianning Temple, where Yuanwu Keqin happened to be coming out. Seeing him from afar, he called out, 'Layman, congratulations, the great matter has been settled!' Li Mixun sternly said, 'Monk, are you seeing things?' Yuanwu Keqin then shouted, and Li Mixun also shouted. From then on, he was quick-witted, and whenever he answered Yuanwu Keqin's questions, he could respond decisively without yielding. Li Mixun later was promoted to an official in the Ministry of Personnel, requested to resign and return to Lianjiang, Fujian, where he built a hermitage for his own enjoyment. One day, he felt slightly unwell and immediately asked to bathe and change clothes. Then he sat in the lotus position and composed a verse saying, 'Stop saying that you have always been protecting, today it is clearly revealed. Crush Mount Sumeru in the void, what is there to say about the path beyond?' After saying this, he dropped his pen and passed away.

Feng Ji, Attendant of the Song Dynasty (Sòng cháo jǐshì Féng Jí) (Inherited the Dharma of Longmen Yuan)

Feng Ji, styled Jichuan, was from Suining in Shu. He held the official position of Attendant and called himself Layman Budong. He consulted various eminent monks when he was young, and although he was in officialdom, he did not forget to study Buddhism. Finally, he lived in Longmen and followed Chan Master Foyan Yuan (Fóyǎn Yuǎn Chánshī) for two years. One day, he and Chan Master Foyan Yuan were walking in the Dharma hall when a boy passed by the courtyard, reciting, 'The body is uniquely revealed among all phenomena.' Chan Master Foyan Yuan patted Feng Ji's back and said, 'Good!' Feng Ji thus entered the Dharma. In the year of Ding Si of Shaoxing (1137), Feng Ji was appointed as Attendant. At that time, Chan Master Dahui Zonggao (Dàhuì Zōnggǎo Chánshī, 1089-1163) was giving a Dharma talk at Mingqing Temple. After Chan Master Dahui Zonggao stepped down from the seat, Feng Ji pulled him and said:

。此生決不作這蟲豸。今日因甚卻納敗關。大慧曰。盡大地是個杲上座。你向甚處見他。公擬對。大慧掌之。公曰。是我招得。(后白楊順和尚聞之。代公擎起掌云。念你作新長老。又代大慧。提起袈裟云。幾多人要不能得在)越月特丐祠。坐夏徑山。榜其室曰不動軒。一日大慧升座。舉藥山問石頭曰。三乘十二分教。某甲粗知。承聞南方直指人心見性成佛。實未明瞭。伏望慈悲示誨。石頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。你作么生。藥山罔措。石頭曰。子緣不在此。可往江西見馬大師去。藥山至馬祖處。亦如前問。馬祖曰。有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目者是。有時教伊揚眉瞬目者不是。藥山大悟。大慧拈罷。公隨至方丈曰。適來。和尚所舉底因緣。某理會得了。大慧曰。你如何會。公曰。恁么也不得。蘇嚧娑婆訶。不恁么也不得。㗭唎娑婆訶。恁么不恁么總不得。蘇嚧㗭唎娑婆訶。大慧印之。以偈曰。梵語唐言。打成一塊。咄哉俗人。得此三昧。大慧又舉似尼妙總。妙總曰。曾見郭象注莊子。識者曰。卻是莊子注郭象。大慧見其語異。復舉巖頭婆子話問之。妙總答偈曰。一葉扁舟泛渺茫。呈橈舞棹別宮商。雲山海月都拋卻。贏得莊周蝶夢長。大慧休去。以語公。公

【現代漢語翻譯】現代漢語譯本：我這一生決不再做這些蟲子一樣的東西。今天為什麼卻認輸了呢？大慧（Dahui，禪師名）說：『整個大地都是杲上座（Gao Zuozhuo，人名），你從哪裡見到他的？』這人想要回答，大慧就打了他一掌。這人說：『是我自找的。』（後來白楊順和尚（Baiyang Shun Heshang，人名）聽說了這件事，代替這人舉起手掌說：『念你是新來的長老。』又代替大慧，提起袈裟說：『很多人想要都得不到呢。』）過了一個月，這人特別請求辭去官職，到徑山（Jingshan，山名）去安居過夏。他在自己的房間上題寫『不動軒』。一天，大慧升座說法，舉藥山（Yaoshan，山名）問石頭（Shitou，人名）的話說：『三乘十二分教（San Sheng Shi Er Fen Jiao，佛教教義分類），我大致瞭解。聽說南方直接指示人心，見性成佛，實在不明白。希望慈悲開示。』石頭說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』藥山不知所措。石頭說：『你與此無緣，可以去江西見馬大師（Ma Dashi，人名）去。』藥山到了馬祖（Mazu，人名）那裡，也像之前那樣問。馬祖說：『有時教他揚眉瞬目，有時不教他揚眉瞬目。有時教他揚眉瞬目是對的，有時教他揚眉瞬目是不對的。』藥山大悟。大慧說完這段話，這人跟隨大慧到了方丈室說：『剛才和尚所說的因緣，我理解了。』大慧說：『你如何理解的？』這人說：『這樣也不行，蘇嚧娑婆訶（Suluo Suopohe，咒語）。那樣也不行，㗭唎娑婆訶（Dili Suopohe，咒語）。這樣那樣都不行，蘇嚧㗭唎娑婆訶（Suluo Dili Suopohe，咒語）。』大慧認可了他的理解，並作偈語說：『梵語唐言，打成一塊。可嘆世俗之人，得到這種三昧（Sanmei，佛教禪定）。』大慧又把這件事告訴了尼妙總（Ni Miaozong，人名）。妙總說：『曾經見過郭象（Guo Xiang，人名）註釋《莊子》，有識之士說：卻是《莊子》註釋郭象。』大慧覺得這話不同尋常，又舉巖頭婆子（Yantou Pozi，人名）的話問她。妙總回答偈語說：『一葉扁舟泛渺茫，呈橈舞棹別宮商。雲山海月都拋卻，贏得莊周蝶夢長。』大慧停止了追問，把這些話告訴了這人。

【English Translation】 English version: 'In this life, I will never again be like these insects.' Why am I admitting defeat today? Dahui (Dahui, name of a Chan master) said, 'The entire earth is Gao Zuozhuo (Gao Zuozhuo, personal name). Where did you see him?' The man was about to answer, but Dahui slapped him. The man said, 'I brought it upon myself.' (Later, Baiyang Shun Heshang (Baiyang Shun Heshang, personal name) heard about this and, on behalf of the man, raised his palm and said, 'Considering you are a new elder.' And on behalf of Dahui, he lifted the kasaya and said, 'Many people want it but cannot get it.') After a month, this person specially requested to resign from his official position and went to Jingshan (Jingshan, name of a mountain) to settle down for the summer. He inscribed 'Immovable Pavilion' on his room. One day, Dahui ascended the seat to preach, citing Yaoshan's (Yaoshan, name of a mountain) question to Shitou (Shitou, personal name): 'The Three Vehicles and Twelve Divisions of Teachings (San Sheng Shi Er Fen Jiao, Buddhist doctrinal classification), I roughly understand. I have heard that the South directly points to the human mind, seeing one's nature and becoming a Buddha, but I really do not understand. I hope you will kindly enlighten me.' Shitou said, 'That won't do, neither will that, neither this nor that will do. What will you do?' Yaoshan was at a loss. Shitou said, 'You have no affinity here, you can go to Jiangxi to see Master Ma (Ma Dashi, personal name).' Yaoshan arrived at Mazu's (Mazu, personal name) place and asked as before. Mazu said, 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink. Sometimes teaching him to raise his eyebrows and blink is right, sometimes teaching him to raise his eyebrows and blink is not right.' Yaoshan had a great enlightenment. After Dahui finished speaking, this person followed Dahui to the abbot's room and said, 'I understand the cause and condition that the monk just mentioned.' Dahui said, 'How do you understand it?' This person said, 'That won't do, Suluo Suopohe (Suluo Suopohe, mantra). Neither will that, Dili Suopohe (Dili Suopohe, mantra). Neither this nor that will do, Suluo Dili Suopohe (Suluo Dili Suopohe, mantra).' Dahui approved of his understanding and composed a verse saying, 'Sanskrit and Chinese, hammered into one piece. Alas, worldly people, attain this samadhi (Sanmei, Buddhist meditation).' Dahui also told this matter to Ni Miaozong (Ni Miaozong, personal name). Miaozong said, 'I once saw Guo Xiang (Guo Xiang, personal name) annotating Zhuangzi, and knowledgeable people said: It is Zhuangzi annotating Guo Xiang.' Dahui felt that this remark was unusual, and asked her about the words of Yantou Pozi (Yantou Pozi, personal name). Miaozong replied with a verse saying, 'A leaf of a boat floats in the vastness, presenting oars and dancing paddles with different musical scales. Clouds, mountains, sea, and moon are all thrown away, winning Zhuang Zhou's butterfly dream to be long.' Dahui stopped questioning and told these words to this person.

疑其所悟不根。後過無錫。招至舟中。問曰。婆生七子。六個不遇知音。祇這一個也不消得。便棄水中。大慧老師言。道人會得。且如何會。妙總曰。已上供通。並是詣實。公大驚。烏龍長老。訪公說話次。公問。昔有官人。問泗州大聖曰。師何姓。大聖曰姓何。曰住何國。大聖曰。住何國此意如何。烏龍曰。大聖本不姓何。亦不是何國人。乃隨緣化度耳。公笑曰。大聖決定姓何。住何國。如是往返數次。后致書于大慧。乞斷此公案。大慧曰。有六十棒。將三十棒打大聖。不合道姓何。三十棒打濟川。不合道大聖決定姓何若是。烏龍長老。教自領出去。其論遂定。大慧一日過明月庵。見壁間𦘕髑髏。公因有頌曰。尸在這裡。其人何在。乃知一靈。不居皮袋。大慧不肯。別作頌曰。即此形骸。便是其人。一靈皮袋。皮袋一靈。公益歎服。公後知邛州。所至宴晦無倦。嘗自詠曰。公事之餘喜坐禪。少曾將脅到床眠。雖然現出宰官相。長老之名四海傳。紹興二十三年秋。乞休致。預報親知。期以十月三日。告終。至日令后廳置高座。見客如平時。至辰巳間。具衣冠降階。望闕肅拜。請漕使攝邛事。著僧衣履。踞高座。囑諸官吏及道俗。各宜向道。扶持教門。建立法幢。遂拈拄杖。按膝蛻然而化。漕使請曰。安撫去住。如此自

由。何不留一頌。公張目索筆書曰。初三十一。中九下七。老人言盡。龜哥眼赤。書畢。竟爾長往。建炎后。名山巨剎。教藏多不存。公屢以己俸印施。凡一百二十八藏。門人蒲大聘。嘗志其事。有語錄頌古。行於世。

宋侍郎張九成(嗣法徑山杲)

張九成。字子韶。杭州鹽官人。號無垢居士。歷官禮部侍郎。未第時。因客談。楊文公呂微仲諸儒。皆由禪學。而至心慕之。聞寶印楚明禪師。道傳大通。居凈慈。請問入道之要。楚明曰。此事唯唸唸不捨。久久純熟。時節到來。自然證入。復舉趙州柏樹之話。令時時提撕。久之無省。辭謁善權清禪師。問此事人人有分。個個圓成是否。清曰然。曰為甚某無入處。清于袖中出數珠曰。此是誰底。公俯仰無對。清復袖之曰。是汝底則拈取去。才涉思惟。即不是汝底。公悚然。未幾留蘇氏館。一夕如廁。以柏樹子話究之。聞蛙鳴。釋然契入。有偈曰。春天月夜一聲蛙。撞破乾坤共一家。正恁么時誰會得。嶺頭腳痛有玄沙。屆明謁法印一禪師。機語頗契。適私忌。就明靜庵。供雲水主僧惟尚。才見乃展手。公便喝。惟尚批公頰。公趨前。惟尚曰。張學錄何得謗大般若。公曰。某見處祇如此。和尚又作么生。惟尚舉馬祖升堂百丈卷席話詰之。(馬祖升堂。眾才集。百

【現代漢語翻譯】現代漢語譯本：於是（他）為何不留下一首偈頌？張九成睜大眼睛索要筆墨書寫道：『初三十一，中九下七，老人言盡，龜哥眼赤。』寫完，竟然去世了。建炎（1127-1130）之後，名山大寺，佛教經藏大多不復存在。張九成多次用自己的俸祿印施佛經，總共一百二十八藏。他的門人蒲大聘曾經記錄這件事。有語錄和頌古流傳於世。

宋朝侍郎張九成（嗣法于徑山杲禪師）

張九成，字子韶，杭州鹽官人，號無垢居士。歷任禮部侍郎。未考中進士時，因為聽客人談論楊文公、呂微仲等儒士，都是通過禪學而有所成就，於是內心向往。聽說寶印楚明禪師，道法傳承自大通禪師，住在凈慈寺，（張九成）請教入道之要。楚明禪師說：『這件事唯有唸唸不捨，長久純熟，時機到來，自然證入。』又舉趙州禪師柏樹子的話，令（張九成）時時提起參究，很久都沒有領悟。於是辭別楚明禪師，去拜見善權清禪師，問道：『這件事人人有份，個個圓成，是這樣嗎？』清禪師說：『是的。』（張九成）說：『為什麼我沒有入門之處？』清禪師從袖中拿出數珠說：『這是誰的？』張九成低頭無言以對。清禪師又將數珠收入袖中說：『如果是你的，就拿去。才涉入思惟，就不是你的了。』張九成悚然。不久，（張九成）留在蘇氏館。一天晚上上廁所，用柏樹子的話來參究，聽到蛙鳴，豁然開悟。作偈說：『春天月夜一聲蛙，撞破乾坤共一家。正恁么時誰會得，嶺頭腳痛有玄沙。』第二天早上拜見法印惟尚禪師，機鋒言語頗為契合。適逢惟尚禪師的忌日，（張九成）就在明靜庵供養雲水僧和惟尚禪師。剛一見面，惟尚禪師就伸出手。張九成便喝斥。惟尚禪師打了他一巴掌。張九成趨步上前，惟尚禪師說：『張學錄為何誹謗大般若？』張九成說：『我所見到的只是如此，和尚您又是怎麼樣的呢？』惟尚禪師舉馬祖升堂百丈卷席的話來詰問他。（馬祖升堂，眾人剛聚集，百丈禪師就捲起蓆子）

【English Translation】 English version: Therefore, why not leave a verse? Zhang Jiucheng opened his eyes, asked for a brush and wrote: 'The beginning is thirty-one, the middle is nine and the bottom is seven. The old man has finished speaking, and Brother Turtle's eyes are red.' After writing, he passed away. After the Jianyan era (1127-1130), many famous mountains and great temples, and Buddhist scriptures were mostly lost. Zhang Jiucheng repeatedly used his salary to print and distribute Buddhist scriptures, a total of one hundred and twenty-eight collections. His disciple Pu Dapin once recorded this event. There are recorded sayings and ancient odes circulating in the world.

Song Dynasty Vice Minister Zhang Jiucheng (succeeded Dharma from Chan Master Gao of Jingshan)

Zhang Jiucheng, styled Zishao, was a native of Yanguan, Hangzhou, and was known as Layman Wugou (Immaculate). He served as the Vice Minister of the Ministry of Rites. Before passing the imperial examination, he admired Yang Wengong, Lü Weizhong and other Confucian scholars because he heard guests talk about how they achieved success through Chan Buddhism. He heard that Chan Master Chu Ming of Baoyin, whose Dharma was transmitted from Chan Master Datong, resided in Jingci Temple, so he asked about the essentials of entering the Way. Chan Master Chu Ming said, 'This matter only requires continuous and persistent effort. When the time comes, you will naturally realize it.' He also cited Chan Master Zhaozhou's words about the cypress tree, instructing (Zhang Jiucheng) to contemplate it at all times, but he did not understand for a long time. So he bid farewell to Chan Master Chu Ming and went to visit Chan Master Qing of Shanquan, asking, 'Does everyone have a share in this matter, and is everyone perfectly complete?' Chan Master Qing said, 'Yes.' (Zhang Jiucheng) said, 'Why do I have no entry point?' Chan Master Qing took out a rosary from his sleeve and said, 'Whose is this?' Zhang Jiucheng lowered his head and could not answer. Chan Master Qing put the rosary back into his sleeve and said, 'If it is yours, then take it. As soon as you engage in thinking, it is no longer yours.' Zhang Jiucheng was startled. Soon after, (Zhang Jiucheng) stayed at the Su family's residence. One night, while going to the toilet, he contemplated the words about the cypress tree, and upon hearing the croaking of frogs, he suddenly attained enlightenment. He composed a verse saying, 'A frog's croak on a spring moonlit night shatters the universe and unites it into one family. Who can understand this at such a moment? Xuan Sha has a pain in his foot on the mountain peak.' The next morning, he visited Chan Master Weishang of Fayin Temple, and their exchanges were quite harmonious. It happened to be the anniversary of Chan Master Weishang's death, so (Zhang Jiucheng) made offerings to the traveling monks and Chan Master Weishang at the Mingjing Hermitage. As soon as they met, Chan Master Weishang extended his hand. Zhang Jiucheng immediately shouted. Chan Master Weishang slapped him. Zhang Jiucheng stepped forward, and Chan Master Weishang said, 'Why does Zhang Xuelu slander the Great Prajna?' Zhang Jiucheng said, 'What I see is only this, what about you, Venerable?' Chan Master Weishang questioned him by citing the story of Mazu ascending the platform and Baizhang rolling up the mat. (Mazu ascended the platform, and as soon as the crowd gathered, Baizhang rolled up the mat.)

丈出卷席。祖便下座)敘語未終。公推倒卓子。惟尚大呼張學錄殺人。公躍起。問傍僧曰。汝又作么生。僧罔措。公毆之。顧惟尚曰。祖禰不了。殃及兒孫。惟尚大笑。公獻偈曰。卷席因緣也大奇。諸方聞舉盡攢眉。檯盤趯倒人星散。直漢從來不受欺。惟尚答曰。從來高價不饒伊。百戰場中奮兩眉。奪角沖關君會也。叢林誰敢更相欺。紹興癸丑。魁多士復謁惟尚于東庵。惟尚曰。浮山圓鑒曰。饒你入得汾陽室。始到浮山門。亦未見老僧在。公作么生。公叱侍僧曰。何不祇對。僧罔措。公打僧一掌曰。蝦蟆窟里。果沒蛟龍。丁巳秋。大慧董徑山。學者仰如星斗。公閱其語要。嘆曰。是知宗門有人。持以語惟尚。恨未一見。及為禮部侍郎。偶參政劉公。請大慧說法于天竺。公三往不值。暨大慧報謁。公見但寒暄而已。大慧亦默識之。尋奉祠還里。至徑山。與馮給事諸公議格物。大慧曰。公祇知有格物。而不知有物格。公茫然。大慧大笑。公曰。師能開諭乎。大慧曰。不見小說載。唐人有與安祿山謀叛者。其人先為閬守。有𦘕像在焉。明皇幸蜀見之。怒令侍臣以劍擊其像首。時閬守居陜西。首忽墮地。公聞頓領深旨。題不動軒壁曰。子韶格物。妙喜物格。欲識一貫。兩個五百。大慧始許可。后守邵陽。丁父艱。過徑山飯僧。

【現代漢語翻譯】現代漢語譯本：丈六金身佛像前的卷席被拿開了。圓悟克勤禪師便走下座位，敘話還未結束，張子韶就推倒了桌子。惟尚禪師大聲呼喊：『張學錄殺人啦！』張子韶跳起來，問旁邊的僧人說：『你又在做什麼？』僧人不知所措。張子韶打了那個僧人，回頭對惟尚禪師說：『祖師不能明瞭，災禍殃及子孫。』惟尚禪師大笑。張子韶獻偈說：『卷席的因緣真是太奇異了，各方聽到這件事都皺起了眉頭。檯盤被踢翻，人才星散，正直的人從來不受欺騙。』惟尚禪師回答說：『向來高價不饒恕他，百戰場中奮起雙眉。奪角沖關，你知道嗎？叢林中誰還敢再欺騙？』紹興癸丑年（1133年），張子韶再次拜訪惟尚禪師于東庵。惟尚禪師說：『浮山法遠禪師說：饒恕你進入了汾陽善昭的禪室，才到達浮山法遠的門下，也未見到老僧在哪裡。你怎麼樣呢？』張子韶呵斥侍者僧說：『為什麼不回答？』僧人不知所措。張子韶打了他一掌說：『蛤蟆洞里，果然沒有蛟龍。』丁巳年秋（1137年），大慧宗杲禪師主持徑山，學者仰慕他如星斗。張子韶閱讀了他的語錄要旨，感嘆說：『才知道宗門有人啊！』拿著這些話告訴惟尚禪師，遺憾沒有見上一面。等到擔任禮部侍郎，恰逢參政劉公，請大慧宗杲在天竺寺說法。張子韶去了三次都沒遇到。等到大慧宗杲回訪，張子韶見面只是寒暄而已。大慧宗杲也默默地記住了他。不久張子韶辭官還鄉，到了徑山，與馮給事等諸位討論格物致知。大慧宗杲說：『你只知道有格物，而不知道有物格。』張子韶茫然不解。大慧宗杲大笑。張子韶說：『禪師能開導我嗎？』大慧宗杲說：『沒見過小說記載嗎？唐朝有人與安祿山謀反，那人先前擔任閬州刺史，有他的畫像在那裡。唐玄宗逃到四川見到畫像，憤怒地命令侍臣用劍砍畫像的頭。當時閬州刺史住在陜西，他的頭忽然掉在地上。』張子韶聽了頓時領悟了深刻的旨意，在不動軒的墻壁上題寫道：『子韶格物，妙喜物格，想要認識一貫之道，兩個五百。』大慧宗杲才認可了他。後來張子韶擔任邵陽太守，父親去世，回鄉奔喪，路過徑山，齋僧。

【English Translation】 English version: The mat in front of the sixteen-foot golden Buddha statue was removed. Zen Master Yuanwu Keqin then stepped down from his seat. Before the conversation could finish, Zhang Zishao overturned the table. Zen Master Weishang shouted loudly, 'Zhang Xuelu is killing people!' Zhang Zishao jumped up and asked the monk beside him, 'What are you doing?' The monk was at a loss. Zhang Zishao struck the monk and turned to Zen Master Weishang, saying, 'If the ancestors are not clear, the calamity will befall the descendants.' Zen Master Weishang laughed loudly. Zhang Zishao presented a verse, saying, 'The karma of rolling up the mat is truly strange, all directions frown upon hearing of it. The table is overturned, and the talents are scattered, the upright have never been deceived.' Zen Master Weishang replied, 'The high price has never spared him, in a hundred battles, he raises his eyebrows. Seizing the horn and breaking through the barrier, do you understand? Who in the monastic community dares to deceive again?' In the year Gui Chou of Shaoxing (1133), Zhang Zishao visited Zen Master Weishang again at the Eastern Hermitage. Zen Master Weishang said, 'Zen Master Fayuan of Fushan said: Even if I allow you to enter the room of Fenyang Shanzhao, and you arrive at the gate of Fushan Fayuan, you still haven't seen the old monk. What about you?' Zhang Zishao scolded the attendant monk, saying, 'Why don't you answer?' The monk was at a loss. Zhang Zishao slapped him and said, 'In the toad cave, there is indeed no dragon.' In the autumn of the year Ding Si (1137), Zen Master Dahui Zonggao presided over Jingshan, and scholars admired him like stars. Zhang Zishao read the essentials of his recorded sayings and sighed, 'Now I know there are people in the Zen school!' He took these words to tell Zen Master Weishang, regretting that he had not met him. When he became the Vice Minister of the Ministry of Rites, it happened that Councilor Liu invited Dahui Zonggao to preach at Tianzhu Temple. Zhang Zishao went three times but did not meet him. When Dahui Zonggao returned the visit, Zhang Zishao only exchanged pleasantries. Dahui Zonggao also silently remembered him. Soon Zhang Zishao resigned and returned home. When he arrived at Jingshan, he discussed the investigation of things with Feng Jishi and others. Dahui Zonggao said, 'You only know about the investigation of things, but you don't know about things being investigated.' Zhang Zishao was at a loss. Dahui Zonggao laughed loudly. Zhang Zishao said, 'Can the Zen Master enlighten me?' Dahui Zonggao said, 'Haven't you seen the novel that says: In the Tang Dynasty, there was someone who conspired with An Lushan, and that person had previously served as the governor of Langzhou, and there was a portrait of him there. Emperor Xuanzong of Tang fled to Sichuan and saw the portrait, angrily ordering the attendants to cut off the head of the portrait with a sword. At that time, the governor of Langzhou was living in Shaanxi, and his head suddenly fell to the ground.' Zhang Zishao immediately understood the profound meaning and wrote on the wall of the Immovable Pavilion: 'Zishao investigates things, Miaoxi is investigated by things, if you want to know the consistent way, two five hundreds.' Dahui Zonggao then approved of him. Later, Zhang Zishao served as the prefect of Shaoyang, and when his father died, he returned home for mourning, passing by Jingshan and offering food to the monks.

秉鈞者。詆大慧議及朝政。遂竄大慧于衡陽。令公居家守服。服除。安置南安。丙子春。蒙恩北還。道次新淦。而大慧適至。與聯舟劇談宗要。未嘗語往事。于氏心傳錄曰。憲隨舅氏。自嶺下歸新淦。因會大慧。舅氏令拜之。憲曰。素不拜僧。舅氏曰。汝姑叩之。憲知其嘗執卷。遂舉中庸天命之謂性三句以問。大慧曰。凡人既不知本命元辰下落處。又要牽好人入火坑如何。聖賢于打頭一著不鑿破。憲曰。吾師能為聖賢鑿破否。大慧曰。天命之謂性。便是清凈法身。率性之謂道。便是圓滿報身。修道之謂教。便是千百億化身。憲以告舅氏。曰子拜何辭。繼鎮永嘉。丁丑秋。丐祠枉道。訪大慧于育王。越明年。大慧得旨。復領徑山。謁公于慶善院。公曰。某每於夢中。必誦語孟何如。大慧舉圓覺曰。由寂靜故。十方世界諸如來心。于中顯現。如鏡中像。公曰。非師莫聞此論也。其頌黃龍三關(黃龍嘗問僧曰。人人盡有生緣。上座生緣在何處。正當問答。卻復伸手曰。我手何似佛手。又問諸方參請所得。卻復垂腳曰。我腳何似驢腳。示此三問。莫有契旨。叢林謂之黃龍三關)曰。我手何似佛手。天下衲僧無口。縱饒撩起便行。也是鬼窟里走。(諱不得)我腳何似驢腳。又被黐膠粘著。翻身直上兜率天。已是遭他老鼠藥。(吐

不出)人人有個生緣處。鐵圍山下幾千年。三災直到四禪天。這驢猶自在旁邊。(煞得工夫)公設心六度。不為子孫計。因取華嚴善知識日供。其二回食。以飯緇流。嘗供十六大天。而諸位茶杯。悉變為乳。書偈曰。稽首十方佛法僧。稽首一切護法天。我今供養三寶天。如海一滴牛一毛。有何妙術能感格。試借意識為汝說。我心與佛天無異。一塵才起大地隔。儻或塵銷覺圓凈。是故佛天來降臨。我欲供佛佛即現。我欲供天天亦現。佛子若或生狐疑。試問此乳何處來。狐疑即塵塵即疑。終與佛天不相似。我今為汝掃狐疑。如湯沃雪火銷冰。汝今微有疑與惑。鷂子便到新羅國。

宋知府葛郯(嗣法靈隱遠)

葛郯。字謙問。官知府。少擢上第。玩意禪悅。首謁無庵全禪師問道。無庵令究即心即佛。久無所契。請曰。有何方便。使郯得入。無庵曰。居士太無厭生。已而佛海來居劍池。公因從游。乃舉無庵所示語。請為眾普說。佛海發揮之曰。即心即佛眉拖地。非心非佛雙眼橫。蝴蝶夢中家萬里。杜䳌枝上月三更。留旬日而後返。一日舉不是心不是佛不是物。爐然頓悟。頌曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。無庵肯之。即遣書呈佛海。佛海報曰。此事非紙筆可既。居士能過

【現代漢語翻譯】現代漢語譯本（人人都有個與生俱來的去處。）鐵圍山下經歷了數千年，即使經歷了三災，直到四禪天，這頭驢子仍然在旁邊。（煞費苦心）葛郯公盡心盡力行六度波羅蜜，不為子孫後代考慮。因此取《華嚴經》善知識每日供養，每天兩次齋飯，用來供養僧人。曾經供養十六大天，而各位的茶杯，全部都變成了乳汁。於是寫了一首偈子說：『稽首十方佛法僧，稽首一切護法天。我今供養三寶天，如海一滴牛一毛。有什麼奇妙的法術能夠感應？試著借用意識為你解說。我的心與佛和天沒有差別，只要一起一塵，就與大地相隔。如果塵埃消散，覺悟圓滿清凈，所以佛和天會降臨。我想要供養佛，佛就顯現；我想要供養天，天也顯現。佛弟子如果產生懷疑，試問這乳汁從何而來？狐疑就是塵埃，塵埃就是疑惑，終究與佛和天不相似。我現在為你掃除狐疑，就像用沸水澆雪，用火融化冰。你現在稍微有些疑慮和迷惑，鷂子就會飛到新羅國。』

宋朝知府葛郯（葛郯(1077年-1143年)字謙問，嗣法靈隱慧遠禪師）

葛郯，字謙問，官至知府。年輕時就考中進士，喜歡禪悅。最初拜見無庵全禪師問道。無庵禪師讓他參究『即心即佛』，很久都沒有領悟。於是請求說：『有什麼方便法門，能讓葛郯得以入門？』無庵禪師說：『居士你太貪得無厭了。』之後佛海禪師來到劍池居住，葛郯公於是跟隨他遊學，於是舉出無庵禪師所開示的語句，請求佛海禪師為大眾普遍解說。佛海禪師發揮說：『即心即佛眉拖地，非心非佛雙眼橫。蝴蝶夢中家萬里，杜鵑枝上月三更。』住了十天後返回。有一天，葛郯公舉起『不是心不是佛不是物』這句話，忽然頓悟。於是作頌說：『非心非佛亦非物，五鳳樓前山突兀。艷陽影里倒翻身，野狐跳入金毛窟。』無庵禪師認可了他的領悟，於是寫信呈給佛海禪師。佛海禪師回覆說：『這件事不是紙筆可以完全表達的，居士能夠過來

【English Translation】 English version Everyone has a place of origin. Thousands of years under the Iron Ring Mountains. The three calamities reach up to the Fourth Dhyana Heaven. This donkey is still right beside us. (A lot of effort was put in) Publicly setting the mind on the Six Perfections. Not planning for descendants. Therefore, taking the Avatamsaka Sutra's (Flower Garland Sutra) good teachers for daily offerings. Its two meals a day. Using rice to support the Sangha. Once offered to the Sixteen Great Devas. And all the teacups, all turned into milk. Wrote a verse saying: 'I bow to the Buddhas, Dharma, and Sangha of the ten directions. I bow to all the Dharma-protecting Devas. I now offer to the Three Jewels and the Devas. Like a drop in the ocean, a hair of a cow. What wonderful technique can move them? Try using consciousness to explain it to you. My mind is no different from the Buddhas and Devas. As soon as a speck of dust arises, it is separated from the earth. If the dust is eliminated and the awareness is complete and pure. Therefore, the Buddhas and Devas come down. I want to offer to the Buddha, and the Buddha appears. I want to offer to the Devas, and the Devas also appear. If the Buddha's disciples have doubts. Try asking where this milk comes from? Doubt is dust, and dust is doubt. Ultimately, it is not similar to the Buddhas and Devas. I will now sweep away your doubts. Like pouring hot water on snow, fire melting ice. You now have slight doubts and confusion. The hawk will go to Silla (ancient Korean kingdom).'

Ge Tan (Ge Tan(1077-1143), styled Qianwen, was a Song Dynasty (960-1279) prefect) of the Song Dynasty (960-1279) (Successor of Lingyin Yuan)

Ge Tan, styled Qianwen, was an official who served as a prefect. He passed the imperial examination at a young age and enjoyed Chan meditation. He first visited Chan Master Wu'an Quan to ask about the Way. Chan Master Wu'an instructed him to investigate 'the mind is Buddha,' but he did not attain enlightenment for a long time. So he asked, 'What expedient means can Ge Tan use to enter?' Chan Master Wu'an said, 'Layman, you are too greedy.' Later, Chan Master Fohai came to live in Jianchi, and Duke Ge Tan followed him to study. He then brought up the words taught by Chan Master Wu'an and asked Chan Master Fohai to explain them to the public. Chan Master Fohai elaborated, saying, 'The mind is Buddha, eyebrows dragging on the ground; not the mind, not Buddha, eyes wide open. Home is ten thousand miles away in a butterfly dream; the moon is in its third watch on a cuckoo's branch.' He stayed for ten days and then returned. One day, he raised the phrase 'not the mind, not Buddha, not a thing' and suddenly attained enlightenment. So he composed a verse saying, 'Not the mind, not Buddha, not a thing; the mountain stands tall in front of the Five Phoenix Tower. Turning upside down in the bright sunlight, the wild fox jumps into the golden lion's den.' Chan Master Wu'an acknowledged his enlightenment and wrote a letter to Chan Master Fohai. Chan Master Fohai replied, 'This matter cannot be fully expressed by paper and pen. Can the layman come over

我。當有所聞。遂復至虎丘。佛海迎之曰。居士見處。止可入佛境界。入魔境界猶未得在。公加禮不已。佛海正容曰。何不道金毛跳入野狐窟。公乃痛領。公嘗問諸禪曰。夫婦二人相打。通兒子作證。且道。證父即是。證母即是。或庵禮禪師著語曰。小出大遇。淳熙六年。守臨川。八月感微疾。索筆大書曰。大洋海里打鼓。須彌山上聞鐘。業鏡忽然撲破。翻身透出虛空。召僚屬示之曰。生死如晝夜。無足怪者。若以道論。安得生死。若作生死會。去道遠矣。語畢。端坐而化。

宋放牛居士余公(嗣法無門開)

放牛居士余公。杭州人。自幼遍參諸方。宋淳祐間。參無門開公佛眼禪師。凡開口。被無門劈面截住。連道不是不是。居士退而思曰。許多年下工夫。豈無歡喜處也。曾零零碎碎悟來。終不伏無門道不是不是。及見臭庵。遂扣之曰。吾師得無門甚麼見解。敢對人天。顛倒是非。臭庵曰。我在無門座下。無法可得。無道可傳。祇得兩個字。居士問曰。兩字如何說。臭庵曰。不是不是。居士遂徹悟。乃曰。今日始知。無門老人為人處。一點惡水。不曾輕灑著人。因述是非關。行於世。嘗曰。大聰明人。才聞此事。便將心意識領解。所以認影為真。執空求實。無有悟處。臘月三十日。眼光欲落時。向閻羅老

【現代漢語翻譯】現代漢語譯本我（余公）曾有所聽聞，於是又去虎丘拜訪佛海禪師。佛海禪師迎接他說：『居士您所見到的，只可以進入佛的境界，進入魔的境界恐怕還不行。』余公更加恭敬地行禮。佛海禪師嚴肅地說：『為什麼不說金毛獅子跳入野狐洞呢？』余公這才徹底領悟。余公曾經問各位禪師說：『夫婦二人爭吵打架，叫兒子來作證，那麼，證明父親對呢？還是證明母親對呢？』或庵禮禪師評論說：『小出大遇。』宋淳熙六年（1179年），余公任臨川太守，八月感到稍微有些不適，拿起筆來寫道：『大洋海里打鼓，須彌山上聞鐘。業鏡忽然撲破，翻身透出虛空。』召集下屬給他們看，說：『生死就像晝夜一樣，沒有什麼可奇怪的。如果從道的角度來說，哪裡會有生死呢？如果執著于生死，那就離道遠了。』說完，端坐而逝。

宋放牛居士余公（嗣法于無門開）

放牛居士余公，杭州人。自幼遍訪各處禪師。宋淳祐年間（1241-1252年），參拜無門開公佛眼禪師。每次開口，都被無門禪師劈頭蓋臉地截住，連續說『不是，不是』。余公退而思索說：『我下了這麼多年的功夫，難道就沒有值得高興的地方嗎？』曾經零零碎碎地有所領悟，但始終不能讓無門禪師認可，還是被說『不是，不是』。等到見到臭庵禪師，於是請教他說：『我的老師無門禪師有什麼見解，竟敢對人天大眾，顛倒是非？』臭庵禪師說：『我在無門禪師座下，沒有什麼法可以得到，沒有什麼道可以傳授，只得到兩個字。』居士問：『哪兩個字？』臭庵禪師說：『不是，不是。』居士於是徹底領悟，於是說：『今天才知道，無門老人為人處世，一點點髒水，都不曾輕易地灑在別人身上。』因此寫了《是非關》，流傳於世。余公曾經說：『大聰明的人，才聽到這件事，就用自己的心意識去理解，所以認影子為真，執著于空去尋求實在，沒有領悟的地方。』臘月三十日，眼光將要消失的時候，向閻羅老

【English Translation】 English version I (Yu Gong) had heard something, so I went to Tiger Hill again to visit Zen Master Fohai. Zen Master Fohai greeted him and said, 'What you, layman, have seen can only enter the realm of Buddha, but I am afraid it is not yet possible to enter the realm of demons.' Yu Gong bowed even more respectfully. Zen Master Fohai said sternly, 'Why not say that the golden-haired lion jumps into the wild fox's den?' Yu Gong then completely understood. Yu Gong once asked the Zen masters, 'A couple is arguing and fighting, and they call their son to testify. Then, is it right to testify for the father? Or is it right to testify for the mother?' Zen Master Huo'an Li commented, 'Small departure, great encounter.' In the sixth year of Chunxi of Song Dynasty (1179 AD), Yu Gong served as the prefect of Linchuan. In August, he felt slightly unwell, picked up a pen and wrote: 'Drumming in the great ocean, hearing the bell on Mount Sumeru (the central world-mountain in Buddhist cosmology). The mirror of karma suddenly shattered, and I turned over and passed through the void.' He summoned his subordinates to show them and said, 'Life and death are like day and night, there is nothing strange about it. If we talk about it from the perspective of the Dao, where would there be life and death? If you cling to life and death, you are far from the Dao.' After speaking, he passed away while sitting upright.

Layman Yu Gong, the Cowherd of Song Dynasty (inherited the Dharma from Wumen Kai)

Layman Yu Gong, the Cowherd, was from Hangzhou. From a young age, he visited various Zen masters everywhere. During the Chunyou period of the Song Dynasty (1241-1252 AD), he visited Zen Master Foyan of Wumen Kai Gong. Every time he opened his mouth, he was interrupted head-on by Zen Master Wumen, who repeatedly said 'No, no.' Yu Gong retreated and thought, 'I have put in so much effort for so many years, is there nothing to be happy about?' He had some fragmented understandings, but he could not get Zen Master Wumen to approve, and was still told 'No, no.' When he met Zen Master Chou'an, he asked him, 'What understanding does my teacher Zen Master Wumen have, that he dares to turn right and wrong upside down before the masses of humans and gods?' Zen Master Chou'an said, 'Under Zen Master Wumen, there is no Dharma to be obtained, no Dao to be transmitted, only two words are obtained.' The layman asked, 'What are the two words?' Zen Master Chou'an said, 'No, no.' The layman then completely understood, and said, 'Today I know that the old man Wumen, in his dealings with people, never lightly sprinkles a bit of dirty water on others.' Therefore, he wrote 'The Gate of Right and Wrong', which was circulated in the world. Yu Gong once said, 'A very clever person, as soon as he hears about this matter, will use his mind and consciousness to understand it, so he recognizes the shadow as real, clings to emptiness to seek reality, and has no place to understand.' On the thirtieth day of the twelfth month, when his eyesight was about to fade, he faced Yama (the lord of death)

子道。待我澄心攝念。卻來與你去。斷不可也。須是急參急悟始得。又曰。應以居士身得度者。即現居士身。而為說法。是法平等。不離本心。十方三界。六道四生。萬別千差。皆歸當念。看經食素。佈施消災。不隔纖毫。臨官治政。事主奉親。有何不可。若乃妄談般若。說法安身。誑惑人天。隨業受報。色身與法身無異。我性與佛性一同。但要識得本心。便可出離生死。把攬放船。不是不是。臭庵贊曰。放牛居士述是非關。大似醉漢罵街。孰敢嬰其銳。惟眼裡聞聲者。識是醒時語。

先覺宗乘卷二

雙髻釋頓讓訂閱卍新續藏第 87 冊 No. 1620 先覺宗乘

先覺宗乘卷三

徑山語風老人　圓信　較定

無地地主人　郭凝之　彙編

唐侍郎白居易(嗣法佛光滿)

白居易。字樂天。久參佛光得心法。兼稟大乘金剛寶戒。元和四年。因興善寬禪師至闕下。公問曰。禪師何以說法。寬曰。無上菩提者。被于身為律。說于口為法。行於心為禪。應用者三。其致一也。譬如江湖淮漢。在處立名。名雖不一。水性無二。律即是法。法不離禪。云何于中妄起分別。公曰。既無分別。何以修心。寬曰。心本無損傷。云何要修理。無論垢與凈。一切勿念起。公曰。垢即不

【現代漢語翻譯】現代漢語譯本：子道：等我澄凈內心，收攝念頭，再來與你探討。斷然不可現在就談，必須是急速參悟才能領會。又說：『應以居士（在家修行的佛教徒）身得度者，即現居士身而為說法。』佛法是平等的，不離本心。十方三界，六道四生，萬別千差，都歸於當下的念頭。看經書、吃素食、佈施以消除災禍，毫釐不爽。為官治理政事，侍奉長輩親人，有什麼不可以的？如果妄談般若（智慧），以說法來安身立命，欺騙迷惑人天，就會隨著業力接受報應。色身（物質的身體）與法身（佛的真身）沒有區別，我的自性與佛的自性是相同的，只要認識到本心，便可以脫離生死輪迴。把攬放船，不是，不是。臭庵讚道：放牛居士講述是非關鍵，很像醉漢在街上罵人，誰敢觸犯他的鋒芒？只有眼裡能聽見聲音的人，才能識別出這是清醒時說的話。

先覺宗乘卷二

雙髻釋頓讓訂閱卍新續藏第 87 冊 No. 1620 先覺宗乘

先覺宗乘卷三

徑山語風老人圓信較定

無地地主人郭凝之彙編

唐侍郎白居易（772-846）（嗣法佛光滿）

白居易，字樂天，長期參學佛光禪師，得到心法，並接受了大乘金剛寶戒。元和四年（809），因為興善寺的寬禪師來到京城，白居易問道：禪師您用什麼來說法？寬禪師說：無上菩提（最高的智慧）體現在行為上就是戒律，用口說出來就是佛法，在心中實踐就是禪定，應用上是三者，但本質上是一樣的。比如江湖淮河漢水，在不同的地方有不同的名稱，名稱雖然不同，但水的性質沒有兩樣。戒律就是佛法，佛法不離禪定，為什麼要在其中妄起分別呢？白居易說：既然沒有分別，那要如何修心呢？寬禪師說：心本來沒有損傷，為什麼要修理呢？無論是垢還是凈，一切都不要生起念頭。白居易說：垢即不

【English Translation】 English version: Master said: 'Wait for me to purify my mind and gather my thoughts, then I will discuss it with you. It is absolutely impossible to do it now. One must have a quick understanding through rapid contemplation.' It is also said: 'Those who should be delivered in the form of a layman (Buddhist practitioner at home) will be shown in the form of a layman to expound the Dharma.' The Dharma is equal and does not depart from the original mind. The ten directions and three realms, the six paths and four kinds of birth, all the myriad differences return to the present thought. Reading scriptures, eating vegetarian food, and giving alms to eliminate disasters are perfectly effective. Serving as an official to govern, serving one's parents, what is impossible? If one talks wildly about Prajna (wisdom), uses Dharma to settle down, and deceives humans and devas, one will receive retribution according to one's karma. The physical body (material body) is no different from the Dharmakaya (Buddha's true body), my nature is the same as the Buddha's nature, but one must recognize the original mind to be liberated from the cycle of birth and death. Handling the boat, no, no.' Chou An praised: 'Layman Fang Niu speaks of right and wrong, much like a drunkard cursing in the street, who dares to offend his sharpness? Only those who can hear sounds with their eyes can recognize that these are the words of a sober person.'

Xian Jue Zong Cheng Volume 2

Shuangji Shi Dunrang subscribed 卍 New Continued Collection No. 1620 Xian Jue Zong Cheng, Volume 87

Xian Jue Zong Cheng Volume 3

Old Man Yufeng of Jingshan, Yuanxin, revised

Master of No-Land Land, Guo Ningzhi, compiled

Tang Vice Minister Bai Juyi (772-846) (Successor of Foguang Man)

Bai Juyi, styled Letian, studied with Zen Master Foguang for a long time and obtained the mind-dharma, and also received the Mahayana Vajra Precious Precepts. In the fourth year of Yuanhe (809), because Zen Master Kuan of Xingshan Temple came to the capital, Bai Juyi asked: 'What does the Zen master use to expound the Dharma?' Zen Master Kuan said: 'Supreme Bodhi (highest wisdom) is embodied as precepts in behavior, spoken as Dharma in words, and practiced as Dhyana (meditation) in the heart. There are three applications, but the essence is the same. For example, rivers like the Yangtze, Huai, and Han have different names in different places, but although the names are different, the nature of water is not different. Precepts are Dharma, and Dharma is inseparable from Dhyana, so why create distinctions within them?' Bai Juyi said: 'Since there is no distinction, how should one cultivate the mind?' Zen Master Kuan said: 'The mind is originally without damage, why repair it? Whether it is defiled or pure, do not let any thoughts arise.' Bai Juyi said: 'Defiled is not'

可念。凈無念可乎。寬曰。如人眼睛上。一物不可住。金屑雖珍寶。在眼亦為病。公曰。無修無念。又何異凡夫耶。寬曰。凡夫無明。二乘執著。離此二病。是曰真修。真修者不得勤。不得忘。勤即近執著。忘即落無明。此為心要云爾。十五年。公牧杭州。入秦望山。訪鳥窠和尚。問曰。禪師住處甚危險。鳥窠曰。太守危險尤甚。公曰。弟子位鎮江山。何險之有。鳥窠曰。薪火相交。識性不停。得非險乎。又問。如何是佛法大意。鳥窠曰。諸惡莫作。眾善奉行。公曰。三歲孩兒。也解恁么道。鳥窠曰。三歲孩兒雖道得。八十老人行不得。公作禮而退。嘗致書于濟法師。以佛無上大慧。演出教理。安有狥機高下。應病不同。與平等一味之說相反。援引維摩及金剛三昧等六經。辟二義而難之。又以五蘊十二緣說名色前後不類。立理而徴之。並鉤深索隱。通幽洞微。復受東都凝禪師八漸之目。各廣一言而為一偈。釋其旨趣。自淺之深。猶貫珠焉。凡守任處。多訪祖道。學無常師。后為賓客。分司東都。罄己俸。修龍門香山寺。寺成。自撰記。凡為文。動關教化。無不讚美佛乘。見於本集。其歷官次第。歸全代祀。即史傳存焉。

唐刺史李翱(嗣法藥山儼)

李翱。字習之。趙郡人。刺史鼎州時。慕藥山惟儼禪師

【現代漢語翻譯】現代漢語譯本可念，難道可以達到無念的狀態嗎？李翱問。惟寬回答說：『就像人的眼睛裡，一點東西都不能停留。金屑即使是珍寶，落在眼睛裡也是一種病。』李翱說：『不修禪，不念佛，那和凡夫俗子又有什麼區別呢？』惟寬回答說：『凡夫被無明遮蔽，二乘（聲聞、緣覺）又執著於法。離開這兩種弊病，才叫做真正的修行。真正的修行，既不能過於勤奮，也不能忘記。勤奮就接近執著，忘記就落入無明。這就是修心的要訣。』唐憲宗元和十五年（820年），李翱擔任杭州刺史，到秦望山拜訪鳥窠和尚（道林）。問道：『禪師住的地方很危險啊。』鳥窠和尚說：『太守您的處境更加危險。』李翱說：『我身居要職，鎮守江山，有什麼危險呢？』鳥窠和尚說：『薪火相交，識性不停，這難道不是危險嗎？』又問：『什麼是佛法的大意？』鳥窠和尚說：『諸惡莫作，眾善奉行。』李翱說：『三歲的小孩也知道這麼說。』鳥窠和尚說：『三歲的小孩雖然說得出，八十歲的老人卻做不到。』李翱行禮後退下。李翱曾經寫信給濟法師，認為佛的無上大智慧，演說出的教理，怎麼會有遷就根機高下，適應不同病癥的說法，這與平等一味的說法相反。他引用《維摩詰經》、《金剛三昧經》等六部經典，駁斥這種二義，並提出疑問。又用五蘊、十二因緣說明名色前後不類，立論來質問。他既能深入探究，又能通曉幽微之處。他還接受了東都凝禪師的『八漸』之目，各用一句話擴充套件成一首偈，解釋其中的旨趣，從淺到深，就像用繩子貫穿珍珠一樣。凡是他任職的地方，大多尋訪祖師的道跡，學習沒有固定的老師。後來擔任賓客，分司東都，拿出自己的俸祿，修繕龍門香山寺。寺廟建成后，親自撰寫碑記。凡是他的文章，都關係到教化，沒有不讚美佛法的。這些都可以在他的文集中看到。他歷任官職的次第，以及歸葬的全代事蹟，都記載在史書中。唐朝刺史李翱（嗣法于藥山惟儼）李翱，字習之，趙郡人。擔任鼎州刺史時，仰慕藥山惟儼禪師（云巖曇晟的弟子）。

【English Translation】 English version 『Can念 (nian, mindfulness) be achieved to a state of 無念 (wu nian, no-mind)?』 Li Ao asked. Wei Kuan replied, 『It's like the human eye; nothing can stay in it. Even gold dust, though precious, is a disease if it gets into the eye.』 Li Ao said, 『Without cultivation and without mindfulness, how is that different from ordinary people?』 Wei Kuan replied, 『Ordinary people are obscured by ignorance, while the 二乘 (er cheng, two vehicles: Śrāvakayāna and Pratyekabuddhayāna) are attached to the Dharma. To be free from these two diseases is called true cultivation. True cultivation is neither too diligent nor forgetful. Diligence is close to attachment, and forgetfulness falls into ignorance. This is the essence of mind cultivation.』 In the fifteenth year of Yuanhe (820 AD) during the reign of Emperor Xianzong of Tang Dynasty, Li Ao served as the prefect of Hangzhou and visited the Nest-Dwelling Monk (Daolin) at Qinwang Mountain. He asked, 『Venerable Master, your dwelling place is very dangerous.』 The Nest-Dwelling Monk said, 『Prefect, your situation is even more dangerous.』 Li Ao said, 『I hold an important position, guarding the country. What danger is there?』 The Nest-Dwelling Monk said, 『The interaction of fuel and fire, the unceasing nature of consciousness, isn't that dangerous?』 He further asked, 『What is the main idea of the Buddha-dharma?』 The Nest-Dwelling Monk said, 『Avoid all evil, practice all good.』 Li Ao said, 『Even a three-year-old child knows how to say that.』 The Nest-Dwelling Monk said, 『Although a three-year-old child can say it, an eighty-year-old man cannot do it.』 Li Ao bowed and withdrew. Li Ao once wrote a letter to Dharma Master Ji, arguing that the Buddha's supreme wisdom, as expounded in the teachings, should not cater to different capacities or adapt to different ailments, as this contradicts the idea of equality and oneness. He cited six scriptures, including the Vimalakirti Sutra and the Vajrasamadhi Sutra, to refute this dualistic view and raise questions. He also used the 五蘊 (wu yun, five skandhas) and 十二因緣 (shi er yin yuan, twelve links of dependent origination) to illustrate the incongruity between name and form, presenting arguments to challenge it. He was able to delve deeply and understand subtle nuances. He also received the 『Eight Gradual Stages』 from Chan Master Ning of Dongdu, expanding each stage into a verse to explain its meaning, progressing from shallow to deep, like stringing pearls on a thread. Wherever he served, he often sought out the traces of the ancestral masters, learning without a fixed teacher. Later, as a guest official in Dongdu, he used his own俸祿 (feng lu, salary) to repair the Xiangshan Temple in Longmen. After the temple was completed, he personally wrote the inscription. All his writings were related to education and transformation, and he always praised the Buddha-dharma. These can be found in his collected works. His sequence of official positions and the events of his burial are recorded in historical records. Li Ao, the Prefect of the Tang Dynasty (who inherited the Dharma from Yaoshan Weiyan) Li Ao, styled Xizhi, was a native of Zhaojun. When he served as the Prefect of Dingzhou, he admired Chan Master Yaoshan Weiyan (a disciple of Yunyan Tansheng).

道風。屢請。不赴。乃躬謁之。藥山執經不顧。公遂拂袖行曰。見面不如聞名。藥山卻呼太守。公應諾。藥山曰。何得貴耳賤目。公謝之。乃問。如何是道。藥山以手指上下曰。會么。公曰不會。藥山曰。云在青天。水在瓶。公欣然。乃呈偈曰。煉得身形似鶴形。千株松下兩函經。我來問道無餘說。云在青天水在瓶。(玄覺云。且道李太守。是讚他語明他語。須是行腳眼始得)又問。如何是戒定慧。藥山曰。貧道這裡無此閑傢俱。公莫測玄旨。藥山曰。太守。欲得保任此事。直須向高高山頂立。深深海底行。閨閣中物捨不得。便為滲漏。(張無盡頌云。云在青天水在瓶。眼光隨指落深坑。溪花不耐風霜苦。說甚深深海底行)公見老宿獨坐。問曰。端居丈室。當何所務。宿曰。法身凝寂。無去無來。(法眼別云。汝作甚麼來。法燈別云。非公境界)公問藥山何姓。曰正是時。公不悉。卻問院主。某甲適來問和尚姓。曰正是時。未審姓甚麼。院主曰。恁么則姓韓也。藥山聞乃曰。得恁么不識好惡。若是夏時對他。便是姓熱。一夕師登山。忽云開見月。大嘯一聲。聲落澧陽九十里許。公聞之。復贈詩曰。選得幽居愜野情。終年無送亦無迎。有時直上孤峰頂。月下披雲嘯一聲。公嘗問龍潭信禪師曰。如何是真如般若。龍潭曰。

【現代漢語翻譯】現代漢語譯本道風（人名）。多次邀請（藥山禪師），（李太守）都沒有應邀。於是（李太守）親自去拜訪他。藥山（禪師）拿著經書看，不理睬他。李太守於是甩袖離開，說：『見面不如聞名。』藥山卻叫住太守。太守應諾。藥山說：『為什麼看得起耳朵卻看不起眼睛？』太守道歉。於是問道：『如何是道？』藥山用手指指上面又指指下面說：『會么？』太守說不會。藥山說：『云在青天，水在瓶。』太守很高興。於是呈上一首偈語說：『煉得身形似鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』（玄覺說：『且說李太守，是贊同他（藥山）的說法還是不明白他的說法？必須是真正參禪的人才能看得出來。』）又問：『如何是戒定慧？』藥山說：『貧道這裡沒有這些閑傢俱。』太守不明白其中的玄妙。藥山說：『太守，想要保住這件事，必須站在高高的山頂上，在深深的海底裡行走。閨房中的東西捨不得，就會有滲漏。』（張無盡頌揚說：『云在青天水在瓶，眼光隨著手指落入深坑。溪邊的花經不起風霜的摧殘，說什麼深深海底行。』）太守看見一位老和尚獨自坐著，問道：『端坐在丈室之中，應當做什麼？』老和尚說：『法身凝固寂靜，沒有來也沒有去。』（法眼另說：『你來做什麼？』法燈另說：『這不是你的境界。』）太守問藥山（禪師）姓什麼，（藥山禪師）說：『正是時候。』太守不明白。就問院主：『我剛才問和尚姓什麼，（他說）正是時候，不知道姓什麼？』院主說：『這麼說來就姓韓吧。』藥山聽了就說：『竟然這麼不識好壞。如果是夏天問他，就姓熱。』一天晚上，禪師登山，忽然云開見月，大叫一聲，聲音傳到澧陽九十里左右。太守聽到了，又贈詩說：『選得幽居愜野情，終年無送亦無迎。有時直上孤峰頂，月下披雲嘯一聲。』太守曾經問龍潭信禪師說：『如何是真如般若（佛教用語，指實相智慧）？』龍潭說：

【English Translation】 English version Dao Feng (name). He invited Yaoshan (Zen master) many times, but (Li Taishou) did not accept the invitation. So (Li Taishou) went to visit him in person. Yaoshan (Zen master) held the scriptures and read them, ignoring him. Li Taishou then flicked his sleeves and left, saying, 'Meeting is not as good as hearing about him.' Yaoshan stopped Taishou. Taishou responded. Yaoshan said, 'Why do you value your ears and despise your eyes?' Taishou apologized. Then he asked, 'What is the Dao?' Yaoshan pointed up and down with his finger and said, 'Do you understand?' Taishou said he didn't understand. Yaoshan said, 'Clouds are in the blue sky, water is in the bottle.' Taishou was very happy. So he presented a verse saying, 'Refined my body into the shape of a crane, two cases of scriptures under a thousand pine trees. I came to ask about the Dao without saying anything else, clouds are in the blue sky, water is in the bottle.' (Xuanjue said, 'Let's talk about Li Taishou, does he agree with his (Yaoshan's) statement or does he not understand his statement? Only those who truly practice Zen can see it.') He also asked, 'What are precepts, concentration, and wisdom?' Yaoshan said, 'This poor monk doesn't have these idle furniture here.' Taishou didn't understand the mystery. Yaoshan said, 'Taishou, if you want to protect this matter, you must stand on the top of a high mountain and walk in the deep sea. If you can't give up the things in the boudoir, there will be leakage.' (Zhang Wujin praised, 'Clouds are in the blue sky, water is in the bottle, the eyes follow the fingers and fall into a deep pit. The flowers by the stream cannot withstand the hardships of wind and frost, what are you talking about walking in the deep sea.') Taishou saw an old monk sitting alone and asked, 'Sitting upright in the room, what should you do?' The old monk said, 'The Dharmakaya (Dharma body) is solidified and silent, there is no coming and no going.' (Fayan said separately, 'What are you doing here?' Fadeng said separately, 'This is not your realm.') Taishou asked what Yaoshan's (Zen master's) surname was, (Yaoshan Zen master) said, 'It's the right time.' Taishou didn't understand. He asked the abbot, 'I just asked the monk what his surname was, (he said) it's the right time, I don't know what his surname is?' The abbot said, 'In that case, his surname is Han.' When Yaoshan heard this, he said, 'How can you be so ignorant of good and bad. If you ask him in summer, his surname is Hot.' One night, the Zen master climbed the mountain, and suddenly the clouds cleared and he saw the moon. He shouted loudly, and the sound traveled about ninety miles to Liyang. Taishou heard it and gave another poem saying, 'Choosing a secluded residence to satisfy my wild feelings, there is no sending or welcoming all year round. Sometimes I go straight to the top of a lonely peak, and shout under the clouds in the moonlight.' Taishou once asked Zen Master Longtan Xin, 'What is Tathata-Prajna (Buddhist term, referring to true wisdom)?' Longtan said:

我無真如般若。公曰。幸遇和尚。龍潭曰。此猶是分外之言。公一日問僧。馬大師有甚麼言教。僧曰。大師或說即心即佛。或說非心非佛。公曰。總過這邊。公卻問西堂藏。馬大師有甚麼言教。藏呼李翱。公應喏。藏曰。鼓角動也。有一僧乞置塔。公問曰。教中不許將尸塔下過。又作么生。僧無對。僧卻問鵝湖義禪師。義曰。他得大闡提。

唐張拙(嗣法石霜諸)

張拙秀才。因禪月大師指參石霜。石霜問。秀才何姓。曰姓張名拙。石霜曰。覓巧尚不可得。拙自何來。張忽有省。乃呈偈曰。光明寂照遍河沙。凡聖含靈共我家。一念不生全體現。六根才動被云遮。斷除煩惱重增病。趨向真如亦是邪。隨順世緣無掛礙。涅槃生死等空花(雲門問僧。光明寂照遍河沙。豈不是張拙秀才語。僧云是。雲門云。墮話也。妙喜云。驢揀濕處尿)。

唐相國陸希聲(謁仰山寂)

陸希聲。蘇州吳人。昭宗朝。拜同中書門下平章事。嘗欲謁仰山慧寂禪師。先作此○相封呈。仰山開封。于相下書曰。不思而得。落第二頭。思而得之。落第三首。遂封回。公見。遂入山。仰山乃門迎。公才入門。便問。三門俱開。從何門入。仰山曰。從信門入。公至法堂。又問。不出魔界。便入佛界時如何。仰山以拂子倒點三下。

【現代漢語翻譯】現代漢語譯本我沒有真如（Tathata，事物的真實本性）般若（Prajna，智慧）。陸亙大夫說：『有幸遇到和尚。』龍潭崇信說：『這仍然是分外之言。』陸亙大夫有一天問僧人：『馬祖道一（Mazu Daoyi）大師有什麼言教？』僧人說：『大師有時說即心即佛，有時說非心非佛。』陸亙大夫說：『總過這邊。』陸亙大夫卻問西堂藏禪師：『馬祖大師有什麼言教？』西堂藏禪師呼喚：『李翱！』陸亙大夫應聲：『喏！』西堂藏禪師說：『鼓角動了。』有一個僧人請求建塔。陸亙大夫問：『教義中不允許將屍體從塔下經過，又該怎麼辦？』僧人無言以對。僧人轉而問鵝湖義禪師。鵝湖義禪師說：『他得了大闡提（Icchantika，斷善根者）。』

唐朝張拙（跟隨石霜慶諸禪師得法）

張拙秀才，因為禪月大師的指引去參拜石霜慶諸禪師。石霜慶諸禪師問：『秀才姓什麼？』張拙回答說：『姓張名拙。』石霜慶諸禪師說：『尋求巧都尚且不可得，拙從何來？』張拙忽然有所領悟，於是呈上偈語說：『光明寂照遍河沙，凡聖含靈共我家。一念不生全體現，六根才動被云遮。斷除煩惱重增病，趨向真如亦是邪。隨順世緣無掛礙，涅槃生死等空花。』（雲門文偃禪師問僧人：『光明寂照遍河沙，豈不是張拙秀才的話？』僧人說是。雲門文偃禪師說：『墮入話語之中了。』大慧宗杲禪師說：『驢子揀濕的地方撒尿。』）

唐朝相國陸希聲（拜見仰山慧寂禪師）

陸希聲，蘇州吳人，在唐昭宗（888-904）年間，被任命為同中書門下平章事（宰相）。曾經想要拜見仰山慧寂禪師，先畫了一個圓相封好呈上。仰山慧寂禪師打開圓相，在圓相下寫道：『不思而得，落第二頭；思而得之，落第三首。』於是封好送回。陸希聲見到后，就入山拜見仰山慧寂禪師。仰山慧寂禪師在門口迎接。陸希聲才入門，便問：『三門俱開，從何門入？』仰山慧寂禪師說：『從信門入。』陸希聲到達法堂，又問：『不出魔界，便入佛界時如何？』仰山慧寂禪師用拂子倒點三下。

【English Translation】 English version I have no True Suchness (Tathata, the true nature of things) Prajna (Wisdom). The official Lu Geng said, 'Fortunately, I met the monk.' Longtan Chongxin said, 'This is still an excessive statement.' One day, the official Lu Geng asked a monk, 'What teachings did Master Mazu Daoyi have?' The monk said, 'The master sometimes said that the mind is the Buddha, and sometimes said that the mind is not the Buddha.' The official Lu Geng said, 'It's all over here.' The official Lu Geng then asked Zen Master Xitang Zang, 'What teachings did Master Mazu have?' Zen Master Xitang Zang called out, 'Li Ao!' The official Lu Geng responded, 'Yes!' Zen Master Xitang Zang said, 'The drums and horns are moving.' A monk requested to build a pagoda. The official Lu Geng asked, 'The teachings do not allow passing corpses under the pagoda. What should be done?' The monk had no answer. The monk then asked Zen Master Ehu Yi. Zen Master Ehu Yi said, 'He has attained the great Icchantika (one who has severed the roots of goodness).'

Tang Dynasty Zhang Zhuo (succeeded Dharma from Shishuang Qingzhu)

Scholar Zhang Zhuo, guided by Zen Master Chanyue, went to visit Shishuang Qingzhu. Shishuang Qingzhu asked, 'What is the scholar's surname?' Zhang Zhuo replied, 'My surname is Zhang, and my name is Zhuo.' Shishuang Qingzhu said, 'Seeking skill is still unattainable. Where does clumsiness come from?' Zhang Zhuo suddenly had an awakening and presented a verse saying, 'The light of stillness shines throughout the Ganges sands. All beings, both ordinary and holy, share the same home. When a single thought does not arise, the whole is revealed. As soon as the six senses stir, they are covered by clouds. Cutting off afflictions only increases illness. Striving for True Suchness is also wrong. Following worldly conditions without hindrance, Nirvana and birth-death are like empty flowers.' (Zen Master Yunmen Wenyan asked a monk, 'The light of stillness shines throughout the Ganges sands, isn't that the words of Scholar Zhang Zhuo?' The monk said yes. Zen Master Yunmen Wenyan said, 'Falling into words.' Zen Master Dahui Zonggao said, 'The donkey chooses wet places to urinate.')

Tang Dynasty Prime Minister Lu Xisheng (visited Yangshan Huiji)

Lu Xisheng, a native of Suzhou Wu, was appointed as the Co-officiant of the Chancellery Supervising Affairs (Prime Minister) during the reign of Emperor Zhaozong of Tang (888-904). He once wanted to visit Zen Master Yangshan Huiji and first drew a circle and sealed it to present. Yangshan Huiji opened the seal and wrote under the circle, 'Gained without thinking, falling to the second head; gained through thinking, falling to the third head.' Then he sealed it and sent it back. After Lu Xisheng saw it, he entered the mountain to visit Zen Master Yangshan Huiji. Zen Master Yangshan Huiji greeted him at the gate. As soon as Lu Xisheng entered the gate, he asked, 'All three gates are open. Which gate should I enter from?' Zen Master Yangshan Huiji said, 'Enter from the gate of faith.' Lu Xisheng arrived at the Dharma hall and asked again, 'How is it when one enters the Buddha realm without leaving the demon realm?' Zen Master Yangshan Huiji pointed the whisk down three times.

公便設禮。又問。和尚還持戒否。仰山曰。不持戒。還坐禪否。仰山曰。不坐禪。公良久。仰山曰。會么。曰不會。仰山曰。聽老僧一頌。滔滔不持戒。兀兀不坐禪。釅茶三兩碗。意在钁頭邊。仰山卻問。承聞相公看經得悟是否。曰弟子因看涅槃經。有云不斷煩惱而入涅槃。得個安樂處。仰山豎起拂子曰。祇如這個。作么生入。曰入之一字。也不消得。仰山曰。入之一字。不為相公。公便起去(法燈云。上座且道。入之一字為甚麼人。又云。相公且莫煩惱)。

唐太傅王延彬(嗣法長慶棱)

太傅王延彬居士。請長慶住招慶。開堂日。公朝服趨隅曰。請師說法。長慶曰。還聞么。公設拜。長慶曰。雖然如此。恐有人不肯。一日入招慶佛殿。指缽盂問殿主。這個是甚麼缽。殿主曰。藥師缽。公曰。祇聞有降龍缽。殿主曰。待有龍即降。公曰。忽遇拏雲㸕浪來時作么生。殿主曰。他亦不顧。公曰。話墮也。(玄沙云。盡你神力。走向甚麼處去。保福云。歸依佛法僧。百丈恒作覆缽勢。雲門云。他日生天。莫孤負老僧)一日公入院。見方丈門閉。問演侍者曰。有人敢道。太師在否。演曰。有人敢道。太師不在否。長慶謂太傅曰。雪峰豎拂子示僧。其僧便出去。若據此僧。合喚轉痛與一頓。公曰。是甚麼心行。長

【現代漢語翻譯】現代漢語譯本公（王延彬）便以禮相待。又問仰山慧寂禪師：『和尚還持戒嗎？』仰山說：『不持戒。』『還坐禪嗎？』仰山說：『不坐禪。』王延彬沉默良久。仰山說：『會嗎？』王延彬說：『不會。』仰山說：『聽老僧說一首偈：滔滔不持戒，兀兀不坐禪，釅茶三兩碗，意在钁頭邊。』仰山反問：『聽說相公看《涅槃經》有所領悟，是嗎？』王延彬說：『弟子因為看《涅槃經》，經中有說「不斷煩惱而入涅槃」，得到一個安樂處。』仰山豎起拂塵說：『就如這個（拂塵），怎麼入涅槃？』王延彬說：『「入」之一字，也不需要。』仰山說：『「入」之一字，不是為相公你說的。』王延彬便起身離開了。（法燈禪師說：『上座，你說說看，「入」之一字是為甚麼人說的？』又說：『相公且莫煩惱。』）

唐太傅王延彬（847-910）（嗣法于長慶棱禪師）

太傅王延彬居士，請長慶禪師住持招慶寺。開堂之日，王延彬身穿朝服走到一角說：『請師父說法。』長慶說：『聽見了嗎？』王延彬行禮。長慶說：『雖然如此，恐怕有人不肯。』一日，王延彬進入招慶寺佛殿，指著缽盂問殿主：『這個是什麼缽？』殿主說：『藥師缽。』王延彬說：『只聽說有降龍缽。』殿主說：『待有龍就降。』王延彬說：『忽然遇到拏雲㸕浪來時怎麼辦？』殿主說：『他也不顧。』王延彬說：『話墮也。』（玄沙禪師說：『用盡你的神力，走向什麼地方去？』保福禪師說：『歸依佛法僧。』百丈禪師經常作出覆缽的姿勢。雲門禪師說：『他日生天，莫孤負老僧。』）一日，王延彬進入寺院，見方丈室門關著，問演侍者說：『有人敢說，太師在嗎？』演侍者說：『有人敢說，太師不在嗎？』長慶禪師對太傅王延彬說：『雪峰禪師豎起拂塵給僧人看，那僧人便出去了。如果按照這個僧人，應該喚回來痛打一頓。』王延彬說：『是什麼心行？』

【English Translation】 English version Gong (Wang Yanbin) then treated him with courtesy. He further asked Venerable Yangshan Huiji: 'Does the monk still uphold the precepts?' Yangshan said, 'I do not uphold the precepts.' 'Do you still practice seated meditation?' Yangshan said, 'I do not practice seated meditation.' Wang Yanbin was silent for a long time. Yangshan said, 'Do you understand?' Wang Yanbin said, 'I do not understand.' Yangshan said, 'Listen to this verse from the old monk: Rushing about, I do not uphold the precepts; sitting idly, I do not practice seated meditation; three or two bowls of strong tea; my mind is on the hoe.' Yangshan asked in return: 'I heard that you, sir, have gained insight from reading the Nirvana Sutra, is that so?' Wang Yanbin said, 'This disciple, because of reading the Nirvana Sutra, in which it is said "entering Nirvana without cutting off afflictions," has obtained a place of peace and joy.' Yangshan raised his whisk and said, 'Just like this (whisk), how does it enter Nirvana?' Wang Yanbin said, 'The word "enter" is also unnecessary.' Yangshan said, 'The word "enter" is not spoken for you, sir.' Wang Yanbin then got up and left. (Dharma Lamp Chan master said: 'Superior seat, tell me, for whom is the word "enter" spoken?' He also said: 'Sir, do not be vexed.')

Grand Tutor Wang Yanbin of the Tang Dynasty (847-910) (Successor of Dharma to Changqing Leng)

Layman Grand Tutor Wang Yanbin invited Chan Master Changqing to reside at Zhaoqing Temple. On the day of the opening ceremony, Wang Yanbin, dressed in court attire, walked to a corner and said, 'Please, Master, expound the Dharma.' Changqing said, 'Did you hear it?' Wang Yanbin bowed. Changqing said, 'Even so, I fear that some may not agree.' One day, Wang Yanbin entered the Buddha Hall of Zhaoqing Temple, pointed to a bowl, and asked the hall master, 'What is this bowl?' The hall master said, 'The Medicine Buddha bowl.' Wang Yanbin said, 'I have only heard of the Dragon-Subduing Bowl.' The hall master said, 'It will subdue the dragon when there is a dragon.' Wang Yanbin said, 'What if it suddenly encounters a dragon playing with clouds and waves?' The hall master said, 'It would not care.' Wang Yanbin said, 'The words have fallen.' (Chan Master Xuansha said, 'Exhaust all your divine power, where are you going?' Chan Master Baofu said, 'Take refuge in the Buddha, the Dharma, and the Sangha.' Baizhang Chan master often made the gesture of an overturned bowl. Chan Master Yunmen said, 'In the future, when you are born in the heavens, do not let down the old monk.') One day, Wang Yanbin entered the monastery and saw the door of the abbot's room closed. He asked the attendant Yan, 'Does anyone dare to say, is the Grand Tutor here?' The attendant Yan said, 'Does anyone dare to say, is the Grand Tutor not here?' Chan Master Changqing said to Grand Tutor Wang Yanbin, 'Chan Master Xuefeng raised his whisk to show the monks, and that monk then left. According to this monk, he should be called back and beaten severely.' Wang Yanbin said, 'What is the state of mind?'

慶曰。洎合放過。公到招慶煎茶。朗上座與明招把銚。忽翻茶銚。公問。茶爐下是甚麼。朗曰。捧爐神。公曰。既是捧爐神。為甚麼翻卻茶。朗曰。事官千日。失在一朝。公拂袖便出。明招曰。朗上座吃卻招慶飯了。卻向外邊打野榸。朗曰。上座作么生。明招曰。非人得其便(雪竇顯云。當時但踏倒茶爐。復頌云。來問若成風。應機非善巧。堪悲獨眼龍。曾未呈牙爪。牙爪開呈云雷。逆水之波經幾回)。

唐真人呂巖(嗣法黃龍機)

呂巖真人。字洞賓。京兆人也。唐末三舉不第。偶于長安酒肆。遇鐘離權。授以延命術。自爾人莫之究。嘗游廬山歸宗。書鐘樓壁曰。一日清閒自在身。六神和合報平安。丹田有寶休尋道。對境無心莫問禪。未幾道經黃龍山。睹紫雲成蓋。疑有異人。乃入謁。值黃龍擊鼓升堂。黃龍見知是呂公也。欲誘而進。厲聲曰。座傍有竊法者。呂毅然出問。一粒粟中藏世界。半升鐺內煮山川。且道此意如何。黃龍指曰。這守尸鬼。呂曰。爭奈囊有長生不死藥。黃龍曰。饒經八萬劫。終是落空亡。呂飛劍脅之。劍不能入。遂再拜求指歸。黃龍詰曰。半升鐺內煮山川即不問。如何是一粒粟中藏世界。呂于言下頓契。作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用

【現代漢語翻譯】現代漢語譯本慶（招慶禪師）說：『暫且放過這件事。』（有一次）招慶禪師在煎茶，朗上座和明招一起拿著茶銚（煮茶的器具）。忽然茶銚翻了。招慶禪師問：『茶爐下面是什麼？』朗上座說：『捧爐神。』招慶禪師說：『既然是捧爐神，為什麼會翻倒茶銚？』朗上座說：『事官（當差）千年，失在一朝。』招慶禪師拂袖便走。明招說：『朗上座吃了招慶的飯，卻向外邊打野榸（比喻恩將仇報）。』朗上座說：『上座（您）要怎麼樣？』明招說：『非人得其便（不是人做的事，卻讓他得了便宜）。』（雪竇顯禪師評論說：『當時但踏倒茶爐。』並作頌說：『來問若成風，應機非善巧。堪悲獨眼龍，曾未呈牙爪。牙爪開呈云雷，逆水之波經幾回。』）

唐真人呂巖（796年-？）（嗣法黃龍機禪師）

呂巖真人，字洞賓，京兆（今陜西西安）人。唐朝（618年-907年）末年三次參加科舉都沒考中。偶然在長安的酒館裡，遇到鐘離權（複姓鐘離，名權），鐘離權傳授給他延年益壽的法術。從此以後，人們就無法瞭解他的行蹤。他曾經遊覽廬山歸宗寺，在鐘樓的墻壁上題寫道：『一日清閒自在身，六神和合報平安。丹田有寶休尋道，對境無心莫問禪。』不久之後，他路過黃龍山，看到紫色的雲彩形成傘蓋的形狀，懷疑有奇異的人。於是進入寺廟拜謁。正趕上黃龍禪師擊鼓升座講法。黃龍禪師知道他是呂洞賓，想要引導他進一步開悟，厲聲說：『座位旁邊有偷學佛法的人。』呂洞賓毅然站出來問道：『一粒粟中藏世界，半升鐺內煮山川。且道此意如何？』黃龍禪師指著他說：『這守尸鬼。』呂洞賓說：『爭奈囊有長生不死藥。』黃龍禪師說：『饒經八萬劫，終是落空亡。』呂洞賓飛劍威脅他，劍卻不能刺入。於是再次拜倒，請求指點迷津。黃龍禪師詰問道：『半升鐺內煮山川即不問，如何是一粒粟中藏世界？』呂洞賓在言語之下頓時領悟，作偈說：『棄卻瓢囊摵碎琴，如今不戀汞中金。自從一見黃龍后，始覺從前錯用心。』

【English Translation】 English version Qing (Chan Master Zhaoqing) said, 'Let's leave it at that.' (Once) Chan Master Zhaoqing was brewing tea, and Layman Lang and Mingzhao were holding the tea kettle together. Suddenly, the tea kettle overturned. Chan Master Zhaoqing asked, 'What is under the tea stove?' Layman Lang said, 'The stove-holding spirit.' Chan Master Zhaoqing said, 'Since it is the stove-holding spirit, why did it overturn the tea kettle?' Layman Lang said, 'Serving as an official for a thousand days, one can fail in a single morning.' Chan Master Zhaoqing flicked his sleeves and left. Mingzhao said, 'Layman Lang has eaten Zhaoqing's rice, yet he is striking wild firewood outside (a metaphor for biting the hand that feeds you).' Layman Lang said, 'What do you (venerable one) want?' Mingzhao said, 'A non-human gets the advantage (something not done by a human, yet he benefits from it).' (Chan Master Xuedou Xian commented, 'At that time, he should have just kicked over the tea stove.' And composed a verse saying, 'If the question comes like wind, the response is not skillful. Pitiful one-eyed dragon, never showing its teeth and claws. When teeth and claws are revealed, thunder and lightning, how many times have the waves gone against the current?')

True Man Lu Yan of the Tang Dynasty (796-?) (Successor of Huanglong Ji)

True Man Lu Yan, styled Dongbin, was a native of Jingzhao (present-day Xi'an, Shaanxi). At the end of the Tang Dynasty (618-907), he failed the imperial examinations three times. By chance, in a tavern in Chang'an, he met Zhongli Quan (family name Zhongli, given name Quan), who taught him the art of prolonging life. From then on, people could no longer understand his whereabouts. He once visited Guizong Temple on Mount Lu, and wrote on the wall of the bell tower: 'A day of leisure, the body at ease, the six spirits in harmony, reporting peace. The elixir field has treasure, no need to seek the Way, facing circumstances without mind, do not ask about Chan.' Not long after, he passed by Huanglong Mountain and saw purple clouds forming a canopy, suspecting there was an extraordinary person. So he entered the temple to pay respects. He happened to arrive as Chan Master Huanglong was ascending the hall to give a Dharma talk. Chan Master Huanglong knew he was Lu Dongbin and wanted to guide him to further enlightenment, sternly saying, 'There is someone stealing the Dharma beside the seat.' Lu Dongbin resolutely stepped out and asked, 'Within a grain of millet, a world is hidden, in half a liter of pot, mountains and rivers are cooked. Pray tell, what is the meaning of this?' Chan Master Huanglong pointed at him and said, 'This corpse-guarding ghost.' Lu Dongbin said, 'But I have an elixir of immortality in my bag.' Chan Master Huanglong said, 'Even after eighty thousand kalpas, it will ultimately be in vain.' Lu Dongbin threatened him with a flying sword, but the sword could not penetrate. So he prostrated again, begging for guidance. Chan Master Huanglong questioned, 'I won't ask about cooking mountains and rivers in half a liter of pot, but what is hiding the world within a grain of millet?' Lu Dongbin suddenly understood upon hearing these words and composed a verse saying, 'Discarding the gourd and smashing the zither, now I no longer covet the gold in mercury. Since meeting Huanglong, I realize that I have been misusing my mind all along.'

心。龍囑令加護。(別紀。呂真人遇黃龍禪師升座。師曰。會中有竊法者。巖出曰。雲水道人。師曰。云盡水乾時如何。巖無對。師代云。黃龍出現)后謁潭州智度覺禪師。有曰。余游韶郴。東下湘江。今見覺公。觀其禪學精明。性源淳潔。促膝靜坐。收光內照。一衲之外無餘衣。一缽之外無餘食。遠生死岸。破煩惱殼。方今佛衣寂寂兮無傳。禪理懸懸兮幾絕。扶而興者。其在吾師乎。聊作一絕奉記。達者推心方濟物。聖賢傳法不離真。請師開說西來意。七祖如今未有人。

宋丞相王隨(嗣法首山念)

王隨。字子正。河南人也。居嘗慕裴休之為人。謁首山念禪師。得言外之旨。自爾履踐。深明大法。公以御史中丞。出鎮錢塘。往候興教小壽禪師。至湖上去騶從。獨步登寢室。壽方負暄毳衣自若。忽見之。問曰。官人何姓。公曰隨姓。王即拜之。壽推蒲團藉地而坐。語笑終日而去。他日公復至。寺眾橫撞大鐘。萬指出迎。而壽前趨。立於松下。公望見。出輿握其手曰。何不如前日相見。而遽為此禮數耶。壽顧左右。且行且言曰。中丞即得。奈知事瞋何。公與楊大年。皆號參禪有得者。大年編次傳燈錄三十卷。公刪去其繁。為十五卷。曰玉英集。公臨終書偈曰。畫堂燈已滅。彈指向誰說。去住本尋常。春風

【現代漢語翻譯】現代漢語譯本心。龍囑令加護。(別紀。呂真人遇黃龍禪師升座。師曰。會中有竊法者。巖出曰。雲水道人。師曰。云盡水乾時如何。巖無對。師代云。黃龍出現)后拜訪潭州智度覺禪師。有人說：『我遊歷韶州、郴州，向東來到湘江，如今見到覺公，觀察他的禪學精明透徹，性情本源純樸清白，促膝長談，收斂光芒向內觀照，一件僧衣之外沒有多餘的衣服，一個缽盂之外沒有多餘的食物，遠離生死之岸，打破煩惱之殼。如今佛法寂寞無聲，沒有人傳承，禪理高深玄妙，幾乎斷絕。扶持它使之興盛的，大概就是我的老師您吧。姑且作一首絕句奉上作為記錄。通達的人推心置腹才能救濟萬物，聖賢傳授佛法不離真實本性。請老師開示西來的真意，六祖慧能(638-713)之後如今還沒有人能真正領悟。』

宋朝丞相王隨(嗣法首山念)

王隨，字子正，河南人。他平時就仰慕裴休的為人。拜訪首山念禪師，領悟了言語之外的真意。從此身體力行，深刻地明白了佛法。王隨擔任御史中丞，出鎮錢塘時，前去拜訪興教小壽禪師。到達杭州西湖后，他讓隨從離開，獨自一人走進禪師的寢室。當時小壽禪師正曬著太陽，穿著粗布衣服，神態自若。忽然看見王隨，便問道：『官人姓什麼？』王隨回答說：『姓隨。』說完便向禪師行禮。小壽禪師推開蒲團，坐在地上，與王隨談笑了一整天后，王隨才離開。幾天後，王隨再次來到寺廟，寺廟裡的僧眾敲響大鐘，列隊歡迎。而小壽禪師卻快步走到寺廟門口，站在松樹下。王隨遠遠望見，便從轎子里出來，握著禪師的手說：『為什麼不如前幾天那樣相見，而要如此講究禮數呢？』小壽禪師顧左右而言他，邊走邊說：『中丞您是明白了，可是那些知事的人要生氣了啊。』王隨與楊大年，都被認為是參禪有所得的人。楊大年編纂了《傳燈錄》三十卷，王隨刪去其中繁瑣的部分，編為十五卷，名為《玉英集》。王隨臨終前寫下偈語：『畫堂里的燈已經熄滅，彈指的聲音向誰訴說？離去和留下本是尋常事，如同春風一樣自然。』

【English Translation】 English version Heart. Dragon instructed to protect. (Miscellaneous Records: Real person Lü encountered Zen Master Huanglong ascending the seat. The master said, 'There are those in this assembly who steal the Dharma.' Yan came out and said, 'Cloud Water Taoist.' The master said, 'What happens when the clouds are gone and the water dries up?' Yan had no answer. The master answered for him, 'Huanglong appears.') Later, he visited Zen Master Zhidujue of Tanzhou. Someone said, 'I traveled to Shaozhou and Chenzhou, and went east to the Xiang River. Now I see Jue Gong, observing his Zen learning is profound and clear, his nature is pure and clean. We sat knee-to-knee, collecting the light and looking inward. Outside of a single robe, there is no extra clothing; outside of a single bowl, there is no extra food. He is far from the shore of birth and death, breaking the shell of煩惱(kleshas, afflictions). Now the Buddha's robe is寂寂(jìjì, silent) without transmission, and the Zen principle is懸懸(xuánxuán, suspended) and almost extinct. The one who supports and revives it is probably my teacher. I will write a quatrain as a record. Those who are達者(dázhě, enlightened) use their hearts to help all things, and sages transmit the Dharma without departing from the truth. Please, teacher, explain the meaning of the Westward Transmission; after the Sixth Patriarch Huineng(638-713), there is still no one who truly understands.'

Song Dynasty Prime Minister Wang Sui (Successor of Shoushan Nian)

Wang Sui, styled Zizheng, was from Henan. He admired Pei Xiu's character. He visited Zen Master Shoushan Nian and understood the meaning beyond words. From then on, he practiced diligently and deeply understood the Great Dharma. When Wang Sui served as Vice Censor-in-chief and was stationed in Qiantang, he went to visit Zen Master Xiaoshou of Xingjiao Temple. Arriving at West Lake in Hangzhou, he dismissed his entourage and walked alone into the Zen master's room. At that time, Xiaoshou Zen Master was basking in the sun, wearing a coarse cloth robe, looking natural. Suddenly seeing Wang Sui, he asked, 'What is the official's surname?' Wang Sui replied, 'My surname is Sui.' After saying that, he bowed to the Zen master. Xiaoshou Zen Master pushed aside the蒲團(pútuán, cattail hassock), sat on the ground, talked and laughed with Wang Sui all day, and then Wang Sui left. A few days later, Wang Sui came to the temple again, and the monks in the temple rang the big bell and lined up to welcome him. However, Xiaoshou Zen Master walked quickly to the entrance of the temple and stood under the pine tree. Wang Sui saw him from afar, got out of the sedan chair, and held the Zen master's hand, saying, 'Why not meet as we did a few days ago, but have to be so particular about etiquette?' Xiaoshou Zen Master looked around and said as he walked, 'The Vice Censor-in-chief understands, but those in charge will be angry.' Wang Sui and Yang Danian were both considered to have gained something from Chan practice. Yang Danian compiled the Transmission of the Lamp in thirty volumes, and Wang Sui deleted the cumbersome parts and compiled it into fifteen volumes, called Jade Flower Collection. Wang Sui wrote a verse before his death: 'The lamp in the painted hall has been extinguished, to whom does the snapping of fingers speak? Leaving and staying are ordinary matters, like the spring breeze.'

掃殘雪。

宋夏竦(嗣法谷隱聰)

夏竦。字子喬。德安人。皇祐中。參知政事。公于谷隱聰禪師。因語契機。日與老衲游。偶上藍溥禪師至。公問。百骸潰散時。那個是長老自家底。溥曰。前月二十離蘄陽。公休去。溥卻問。百骸潰散時。那個是相公自家底。公便喝。溥曰。喝則不無。畢竟那個是相公自家底。公答偈曰。休認風前第一機。太空何處著思惟。山僧若要通訊息。萬里無雲月上時。溥曰。也是弄精魂。

宋節使李端愿(嗣法金山穎)

節使李端愿居士。兒時在館舍。常閱禪書。長雖婚宦。然篤志祖道。遂於後圃築室。類蘭若。邀達觀處之。朝夕咨參。至忘寢食。達觀一日視公曰。非示現力。豈致爾哉。奈無個所入何。公問曰。天堂地獄。畢竟是有是無。請師明說。達觀曰。諸佛向無中說有。眼見空花。太尉就有里尋無。手搘水月。堪笑眼前見牢獄不避。心外聞天堂欲生。殊不知忻怖在心。善惡成境。太尉但了自心。自然無惑。公曰。心如何了。達觀曰。善惡都莫思量。公曰。不思量后。心歸何所。達觀曰。且請太尉歸宅。公曰。祇如人死後。心歸何所。達觀曰。未知生。焉知死。公曰。生則某已知之。達觀曰。生從何來。公罔措。達觀起揕其胸曰。祇在這裡。更擬思量個甚麼。

【現代漢語翻譯】現代漢語譯本掃殘雪。

宋夏竦(嗣法谷隱聰)

夏竦（？-？）。字子喬。德安人。宋仁宗皇祐年間（1049-1054）曾任參知政事（副宰相）。夏竦向谷隱聰禪師學習佛法，因為談話很投機，每天都和僧人交往。一次，藍溥禪師來訪，夏竦問：『當身體解散時，哪個是長老您自己的？』藍溥說：『上個月二十我離開蘄陽。』夏竦讓他停止追問。藍溥反問：『當身體解散時，哪個是相公您自己的？』夏竦便大喝一聲。藍溥說：『喝一聲當然可以，但到底哪個是相公您自己的？』夏竦回答偈語說：『不要執著于眼前的第一念，太空中哪裡可以進行思索？山僧如果想要傳遞訊息，就像萬里無雲時月亮升起。』藍溥說：『這也不過是賣弄精神。』

宋節使李端愿(嗣法金山穎)

節使李端愿居士（？-？），小時候在私塾讀書時，經常閱讀禪宗書籍。長大后雖然結婚做官，但仍然篤信禪宗。於是在後花園建造房屋，類似寺廟，邀請達觀禪師居住，早晚請教參禪，甚至忘記睡覺吃飯。達觀禪師有一天對李端愿說：『如果不是佛菩薩的示現，怎麼會這樣呢？只是沒有入門之處啊。』李端愿問：『天堂地獄，到底是有還是沒有？請師父明說。』達觀禪師說：『諸佛在沒有中說有，就像眼見空花；太尉您在有里尋無，就像用手支撐水中的月亮。可笑的是，眼前明明看見牢獄卻不躲避，心外聽說天堂就想往生。殊不知喜悅和恐懼都在心裡，善惡形成了境界。太尉只要瞭解自己的心，自然就沒有疑惑。』李端愿問：『心如何瞭解？』達觀禪師說：『善惡都不要思量。』李端愿問：『不思量后，心歸向何處？』達觀禪師說：『請太尉先回家。』李端愿問：『如果人死後，心歸向何處？』達觀禪師說：『未知生，焉知死？』李端愿問：『生則我已經知道了。』達觀禪師說：『生從何來？』李端愿無言以對。達觀禪師起身拍打他的胸口說：『就在這裡，還想思量什麼？』

【English Translation】 English version Sweeping Away the Remaining Snow

Song Dynasty, Xia Song (Successor of the Dharma from Gǔyǐn Cōng)

Xia Song (?-?). Zi (style name) Ziqiao. Native of De'an. During the Huangyou period (1049-1054) of Emperor Renzong of the Song Dynasty, he served as Associate Privy Councilor. Xia Song studied Buddhism under Chan Master Guyin Cong. Because their conversations were very congenial, he associated with monks daily. Once, when Lan Pu Chan Master visited, Xia Song asked: 'When the body disintegrates, which is the Elder's own?' Lan Pu said: 'On the twentieth of last month, I left Qiyang.' Xia Song told him to stop pursuing the question. Lan Pu asked in return: 'When the body disintegrates, which is Your Excellency's own?' Xia Song then shouted. Lan Pu said: 'Shouting is certainly possible, but ultimately, which is Your Excellency's own?' Xia Song replied with a verse: 'Do not cling to the first thought before the wind, where in the vastness can one place contemplation? If the mountain monk wishes to transmit news, it is like the moon rising when there are ten thousand miles of cloudless sky.' Lan Pu said: 'This is merely showing off the spirit.'

Song Dynasty, Envoy Li Duanyuan (Successor of the Dharma from Jinshan Ying)

Layman Li Duanyuan (?-?), an envoy. When he was a child studying in a private school, he often read Chan books. Although he married and became an official when he grew up, he remained devoted to Chan Buddhism. Therefore, he built a house in the back garden, similar to a temple, and invited Chan Master Daguan to live there, consulting him morning and evening, even forgetting to sleep and eat. One day, Chan Master Daguan said to Li Duanyuan: 'If it were not for the manifestation of a Buddha or Bodhisattva, how could this be? It's just that there is no entry point.' Li Duanyuan asked: 'Heaven and hell, do they ultimately exist or not? Please explain clearly, Master.' Chan Master Daguan said: 'The Buddhas speak of existence from non-existence, like seeing flowers in the air; Your Excellency seeks non-existence in existence, like supporting the moon in the water with your hand. It is laughable that you see the prison right before your eyes but do not avoid it, and you hear of heaven outside your mind and wish to be reborn there. You do not know that joy and fear are in the mind, and good and evil form the realm. Your Excellency only needs to understand your own mind, and naturally there will be no doubts.' Li Duanyuan asked: 'How can the mind be understood?' Chan Master Daguan said: 'Do not contemplate good or evil.' Li Duanyuan asked: 'After not contemplating, where does the mind go?' Chan Master Daguan said: 'Please return home, Your Excellency.' Li Duanyuan asked: 'If a person dies, where does the mind go?' Chan Master Daguan said: 'If you do not know life, how can you know death?' Li Duanyuan asked: 'I already know about life.' Chan Master Daguan said: 'Where does life come from?' Li Duanyuan was speechless. Chan Master Daguan got up and patted his chest, saying: 'It is right here, what else do you want to contemplate?'

公曰。會得也。達觀曰。作么生會。公曰。祇知貪程。不覺蹉路。達觀拓開曰。百年一夢。今朝方省。既而說偈曰。三十八歲。懵然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。

宋太傅高世則(嗣法芙蓉楷)

太傅高世則。字仲貽。號無功。初參芙蓉楷禪師。求指心要。芙蓉令去其所重。扣己而參。一日忽造微密。呈偈曰。懸崖撒手任縱橫。大地虛空自坦平。照壑輝巖不借月。庵頭別有一簾明。

宋太守許式(嗣法洞山聰)

許式。洪州太守。參洞山聰禪師。得正法眼。一日與泐潭澄。上藍溥坐次。泐潭問曰。聞郎中道。夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。公曰。今日放衙蚤。泐潭曰。聞答泗州大聖在揚州出現底。是否。公曰。別點茶來。泐潭曰。名不虛傳。公曰。和尚蚤晚回山。泐潭曰。今日被上藍覷破。上藍便喝。泐潭曰。須是你始得。公曰。不奈船何。打破戽斗。公入上藍僧堂。問首座。年多少。曰六十八。公曰。僧臘多少。曰四十七夏。公曰。聖僧得幾夏。曰與虛空齊受戒。公拍板頭曰。下官吃飯。不似首座吃鹽多(附記。許式。漕西蜀時。謁廣慧璉。適接見於佛前。公曰。先拜佛。先拜長老。廣慧曰。蝦蟆吞大蟲。公曰。恁么則總不拜去

【現代漢語翻譯】現代漢語譯本：

高世則太傅說：『我明白了。』達觀禪師問：『你如何明白的？』高世則說：『只知道貪圖趕路，不覺得走錯了路。』達觀禪師開示說：『人生百年如同一場夢，今天才醒悟。』隨後說偈語：『三十八歲，懵懂無知；等到有了知覺，和沒有知覺又有什麼不同？滔滔的汴河水，隱約可見隋朝的堤岸。禪師您該回去了，光陰似箭，一去不返。』

宋朝太傅高世則（繼承芙蓉楷禪師的法脈）

太傅高世則，字仲貽，號無功。起初參拜芙蓉楷禪師，請求開示心的要旨。芙蓉楷禪師讓他放下所看重的東西，反過來審視自己而參悟。一天，高世則忽然領悟到精微之處，呈上偈語說：『懸崖撒手，任憑縱橫；大地虛空，自然坦蕩平夷。照耀山谷，輝映巖石，不需借用月光；我的茅庵里，另有一簾光明。』

宋朝太守許式（繼承洞山聰禪師的法脈）

許式，洪州（今江西南昌）太守，參拜洞山聰禪師，得到了正法眼藏。一天，他和泐潭澄禪師、上藍溥禪師一起坐著，泐潭澄禪師問道：『聽說您曾說：『夜晚坐在連雲石上，春天栽種帶著雨水的松樹。』當時您是怎麼回答洞山禪師的？』許式說：『今天我提早結束公務。』泐潭澄禪師說：『聽說您回答泗州大聖（僧伽大師，觀音菩薩的化身）在揚州出現的事情，是這樣嗎？』許式說：『再來點些茶。』泐潭澄禪師說：『果然名不虛傳。』許式說：『和尚您早晚要回山裡去。』泐潭澄禪師說：『今天被上藍禪師看穿了。』上藍禪師便大喝一聲。泐潭澄禪師說：『必須是你才行。』許式說：『拿這條船沒辦法，打破了戽斗（一種汲水工具）。』許式進入上藍禪師的僧堂，問首座：『您多少歲了？』首座說：『六十八歲。』許式說：『您的僧臘多少年了？』首座說：『四十七個夏天了。』許式說：『聖僧（指僧伽大師）得了幾個夏天？』首座說：『與虛空一同受戒。』許式拍著板頭說：『下官吃飯，不如首座吃鹽多。（附記：許式在漕西（今江西宜豐）任職時，拜訪廣慧璉禪師，恰逢廣慧璉禪師在佛前接見客人。許式說：『先拜佛，還是先拜長老？』廣慧璉禪師說：『蝦蟆吞大蟲。』許式說：『這樣的話，那我就都不拜了。』

【English Translation】 English version:

Official Gao said, 'I understand.' Daguang asked, 'How do you understand?' Official Gao said, 'I only knew to greedily pursue the journey, not realizing I was on the wrong path.' Daguang elaborated, 'A hundred years is like a dream; only today do I awaken.' Then he spoke a verse: 'At thirty-eight, I was ignorant and unknowing; having knowledge, how is it different from having no knowledge? The surging Bian River, the faint Sui Dynasty (581-618) embankment. Master, it is time to return; the arrow of time rushes eastward.'

Grand Tutor Gao Shize of the Song Dynasty (succeeded the Dharma of Zen Master Furong Kai)

Grand Tutor Gao Shize, styled Zhongyi, named Wugong. Initially, he visited Zen Master Furong Kai, seeking guidance on the essence of the mind. Furong instructed him to let go of what he valued and to examine himself for enlightenment. One day, he suddenly attained subtle understanding and presented a verse: 'Releasing the hand on the cliff, letting go freely; the vast earth and empty space are naturally flat and peaceful. Illuminating valleys and shining on rocks, not borrowing the moonlight; in my hermitage, there is another curtain of light.'

Prefect Xu Shi of the Song Dynasty (succeeded the Dharma of Zen Master Dongshan Cong)

Xu Shi, the prefect of Hongzhou (present-day Nanchang, Jiangxi), visited Zen Master Dongshan Cong and obtained the Right Dharma Eye. One day, while sitting with Zen Master Letan Cheng and Zen Master Shanglan Pu, Letan Cheng asked, 'I heard you say: 'Sitting at night on the Lianyun Stone, planting pine trees in spring with the rain.' How did you answer Zen Master Dongshan at that time?' Xu Shi said, 'Today, I finished my official duties early.' Letan Cheng said, 'I heard you answered about the Great Sage of Sizhou (Monk Gha, an incarnation of Avalokiteśvara) appearing in Yangzhou; is that so?' Xu Shi said, 'Bring more tea.' Letan Cheng said, 'The reputation is indeed not in vain.' Xu Shi said, 'Venerable Monk, you should return to the mountain sooner or later.' Letan Cheng said, 'Today, I was seen through by Shanglan.' Shanglan then shouted. Letan Cheng said, 'It must be you.' Xu Shi said, 'There's nothing to be done with this boat; break the water bailer.' Xu Shi entered Shanglan's monks' hall and asked the head monk, 'How old are you?' The head monk said, 'Sixty-eight.' Xu Shi said, 'How many years of monastic life?' The head monk said, 'Forty-seven summers.' Xu Shi said, 'How many summers did the Holy Monk (referring to Monk Gha) attain?' The head monk said, 'Receiving the precepts together with emptiness.' Xu Shi patted the wooden board and said, 'This official eats rice, not as much salt as the head monk eats. (Note: When Xu Shi was serving in Caoxi (present-day Yifeng, Jiangxi), he visited Zen Master Guanghui Lian, who happened to be receiving guests in front of the Buddha. Xu Shi said, 'Should I bow to the Buddha first, or to the elder?' Guanghui Lian said, 'A toad swallowing a large worm.' Xu Shi said, 'In that case, I will not bow to either.'

也。廣慧曰。運使話墮。公曰。許長老具一隻眼。廣慧以衣袖便拂許曰。今日看破。便禮拜)。

宋修撰曾會(嗣法雪竇顯)

曾會。字宗元。官翰林學士。公幼與明覺顯禪師同舍。及冠異途。天禧間。公守池州。一旦會於景德寺。公遂引中庸大學。參以楞嚴。符宗門語句。質明覺。明覺曰。這個尚不與教乘合。況中庸大學耶。學士要徑捷理會此事。乃彈指一下曰。但恁么薦取。公于言下領旨。天聖初。公守四明。以書幣迎師。補雪竇。既至。公曰。某近與清長老。商量勘婆子話。未審端的有勘破處也無。明覺曰。清長老道個甚麼。公曰。又恁么去也。明覺曰。清長老放過一著。學士還知天下衲僧。出這婆子圈䙡不得么。公曰。這裡別有個道處。趙州若不勘破婆子。一生受屈。明覺曰。勘破了也。公大笑。

宋丞相富弼(嗣法投子颙)

丞相富弼居士。字彥國。初于宗門。未有所趣。趙清獻公抃勉之曰。伏惟執事。富貴如是之極。道德如是之盛。福壽康寧如是之備。退休閑逸如是之高。其所未甚留意者。如來一大事因緣而已。能專誠求所證悟。則他日為門下賀也。公自清獻警勵之後。不捨晝夜。力進此道。聞颙禪師主投子。法席冠淮甸。往質所疑。會颙為眾登座。見其顧視如象王迴旋。公微

【現代漢語翻譯】現代漢語譯本：也。廣慧說：『運使（官名）這話落入俗套了。』曾會說：『許長老有一隻慧眼。』廣慧用衣袖拂了一下，然後對許長老說：『今天看破了。』便禮拜。

宋朝修撰曾會（字宗元，官至翰林學士，師承雪竇顯禪師）：

曾會，字宗元，官至翰林學士。他小時候與明覺顯禪師是同窗。成年後各奔前程。天禧年間（1017-1021年），曾會任池州太守。一次在景德寺相遇，曾會便引用《中庸》、《大學》，並結合《楞嚴經》的義理，來印證宗門語句，嚮明覺禪師請教。明覺禪師說：『這些尚且不符合佛教的教義，更何況《中庸》、《大學》呢？學士若要快速理解此事，』於是彈指一下說：『就這麼領會。』曾會當即領悟了禪旨。天聖初年（1023年），曾會任四明太守，用書信和禮物迎接明覺禪師，請他住持雪竇寺。明覺禪師到任后，曾會說：『我最近與清長老商量，推敲老婆子的公案，不知是否真正勘破了？』明覺禪師問：『清長老說了什麼？』曾會說：『他又那麼過去了。』明覺禪師說：『清長老放過了一著。學士難道不知道天下僧人，都逃不出老婆子的圈套嗎？』曾會說：『這裡別有一番道理。趙州禪師若不勘破老婆子，一生都要受委屈。』明覺禪師說：『已經勘破了。』曾會大笑。

宋朝丞相富弼（字彥國，師承投子颙禪師）：

丞相富弼居士，字彥國。起初他對禪宗沒有什麼興趣。趙清獻公抃勸勉他說：『我看到您，富貴到了極點，道德如此興盛，福壽康寧如此完備，退休閑逸如此高尚，唯獨沒有十分留意的，就是如來一大事因緣了。如果能專心誠意地尋求證悟，那麼將來我就可以向您祝賀了。』富弼自從受到趙清獻公的警醒和勉勵之後，不分晝夜，努力精進於此道。聽說颙禪師住持投子寺，在淮甸一帶的聲望很高，便前去請教疑惑。恰逢颙禪師為大眾升座說法，富弼看到颙禪師顧盼自如，如象王迴旋一般，心中微微有所領悟。

【English Translation】 English version: Also. Guanghui said, 'The Transport Commissioner's (official title) words have fallen into cliché.' Zeng Hui said, 'Elder Xu has one eye of wisdom.' Guanghui then brushed with his sleeve and said to Elder Xu, 'Today it is seen through.' Then he bowed.

Song Dynasty Compiler Zeng Hui (succeeded to the Dharma of Xue Dou Xian):

Zeng Hui, styled Zongyuan, served as a Hanlin Academician. In his youth, he was a classmate of Zen Master Mingjue Xian. After adulthood, they went their separate ways. During the Tianxi era (1017-1021 AD), Zeng Hui served as the Prefect of Chizhou. Once, they met at Jingde Temple, and Zeng Hui quoted 'The Doctrine of the Mean' and 'The Great Learning,' combined with the principles of the 'Surangama Sutra,' to verify the phrases of the Zen school, seeking instruction from Zen Master Mingjue. Zen Master Mingjue said, 'These are not even in accordance with the Buddhist teachings, let alone 'The Doctrine of the Mean' and 'The Great Learning'?' If the Academician wants to quickly understand this matter,' then he snapped his fingers and said, 'Just comprehend it like this.' Zeng Hui immediately understood the Zen principle. In the early Tiansheng era (1023 AD), Zeng Hui served as the Prefect of Siming, and welcomed the master with letters and gifts, inviting him to reside at Xuedou Temple. After Zen Master Mingjue arrived, Zeng Hui said, 'I have recently been discussing with Elder Qing, pondering the case of the old woman, and I wonder if it has truly been seen through?' Zen Master Mingjue asked, 'What did Elder Qing say?' Zeng Hui said, 'He just passed it by again.' Zen Master Mingjue said, 'Elder Qing let it go. Does the Academician not know that all the monks in the world cannot escape the old woman's trap?' Zeng Hui said, 'There is another way to explain it here. If Zen Master Zhaozhou had not seen through the old woman, he would have suffered injustice his whole life.' Zen Master Mingjue said, 'It has already been seen through.' Zeng Hui laughed loudly.

Song Dynasty Prime Minister Fu Bi (succeeded to the Dharma of Touzi Yong):

Layman Prime Minister Fu Bi, styled Yanguo. Initially, he had no interest in Zen Buddhism. Zhao Qingxian Gong Bian encouraged him, saying, 'I see that you, sir, are extremely wealthy and noble, your virtue is so flourishing, your blessings, longevity, health, and peace are so complete, and your retirement leisure is so lofty. The only thing you have not paid much attention to is the great matter of the Tathagata's (another name for Buddha) appearance in the world. If you can wholeheartedly seek enlightenment, then I will be able to congratulate you in the future.' Since being awakened and encouraged by Zhao Qingxian Gong, Fu Bi worked diligently day and night on this path. Hearing that Zen Master Yong was the abbot of Touzi Temple, and his reputation was high in the Huai region, he went to inquire about his doubts. It happened that Zen Master Yong was ascending the seat to preach to the assembly, and Fu Bi saw that Zen Master Yong looked around freely, like an elephant king turning around, and he had a slight understanding in his heart.

有得。因執弟子禮。趨函丈。命侍者。請為入室。颙見即曰。相公已入來。富弼猶在外。公聞。汗流浹背。即大悟。尋以偈寄圓照本曰。一見颙公悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。後奏署颙師號。颙上堂謝語。有曰彼一期之誤。我亦將錯而就錯。公作偈贊曰。萬木千花欲向榮。臥龍猶未出滄溟。彤雲彩霧呈嘉瑞。依舊南山一色青。

宋衛州王大夫(嗣法元豐滿)

衛州王大夫。逸其名。以喪偶。厭世相。遂參元豐。于言下知歸。元豐一日謂曰。子乃今之陸亙也。公便掩耳。既而回壇山之陽。縛茆自處者三載。偶歌曰。壇山裡日何長。青松嶺白雲鄉。吟鳥啼猿作道場。散發采薇歌又笑。從教人道野夫狂。

宋太史黃庭堅(嗣法黃龍心)

太史山谷居士。黃庭堅。字魯直。以般若夙習。雖膴仕澹如也。出入宗門。未有所向。好作艷詞。嘗謁圓通秀禪師。秀呵曰。大丈夫。翰墨之妙。甘施於此乎。秀方戒李伯時畫馬事。公誚之曰。無乃復置我馬腹中耶。秀曰。汝以艷語。動天下人淫心。不止馬腹中。正恐生泥犁耳。公悚然悔謝。由是絕筆。惟孳孳于道。著發願文。痛戒酒色。但朝粥午飯而已。往依晦堂。乞指徑捷處。晦堂曰。祇如仲尼道。二三子以我為隱乎。吾無隱乎

【現代漢語翻譯】現代漢語譯本有的。因此行弟子之禮，前往請教。（老師）命侍者，請（他）進入內室。楊颙一見（他）就說：『相公已經進來了，富弼還在外面。』（張商英）聽了，汗流浹背，隨即大悟。不久作偈寄給圓照本（禪師），說：『一見颙公（楊颙）悟入深，因緣傳得老師心。東南謾說江山遠，目對靈光與妙音。』後來上奏朝廷，授予楊颙（禪師）稱號。楊颙上堂致謝時，有這樣的話：『彼一期之誤，我亦將錯而就錯。』張商英作偈讚道：『萬木千花欲向榮，臥龍猶未出滄溟。彤雲彩霧呈嘉瑞，依舊南山一色青。』

宋衛州王大夫(嗣法元豐滿)

衛州王大夫，遺失了他的名字。因為喪偶，厭倦世俗，於是參訪元豐（禪師），在言語下明白歸宿。元豐（禪師）一日說：『你就是今天的陸亙啊。』王大夫便摀住耳朵。之後回到壇山之陽，用茅草蓋屋自住三年。偶然歌唱道：『壇山裡日何長，青松嶺白雲鄉。吟鳥啼猿作道場，散發采薇歌又笑，從教人道野夫狂。』

宋太史黃庭堅(嗣法黃龍心)

太史山谷居士，黃庭堅（1045年-1105年），字魯直。因為有般若的宿習，即使身居高位也淡泊名利。出入佛門，還沒有明確的方向。喜歡作艷詞。曾經拜訪圓通秀禪師。秀（禪師）呵斥道：『大丈夫，翰墨之妙，甘願施用於此嗎？』秀（禪師）正在告誡李伯時畫馬的事。黃庭堅譏笑他說：『莫非又要把我放在馬腹中嗎？』秀（禪師）說：『你用艷語，動天下人淫心，不止馬腹中，恐怕要生在地獄裡。』黃庭堅驚恐後悔謝罪，從此絕筆，只勤勉于佛道，寫下發愿文，痛戒酒色，只吃早粥午飯而已。前往依止晦堂（禪師），請求指示簡捷的途徑。晦堂（禪師）說：『就像仲尼（孔子）說：二三子以為我有所隱瞞嗎？我沒有什麼隱瞞啊。』

【English Translation】 English version There was. Therefore, he performed the disciple's ceremony and went to ask for instruction. (The teacher) ordered the attendant to invite (him) into the inner chamber. Yang Yong (Zen master) said upon seeing (him): 'The Prime Minister has already entered, while Fu Bi is still outside.' (Zhang Shangying) was covered in sweat upon hearing this and immediately attained great enlightenment. Soon after, he composed a verse and sent it to Yuanzhao Ben (Zen master), saying: 'Upon seeing Yong Gong (Yang Yong), enlightenment deepened, through affinity, the teacher's heart was transmitted. In the southeast, it's vain to speak of distant landscapes, face to face with spiritual light and wondrous sound.' Later, he memorialized the court and bestowed a title upon Yong (Zen master). When Yang Yong gave a thank-you speech in the hall, he said: 'That was a mistake of one period, and I will continue the mistake.' Zhang Shangying composed a verse in praise: 'Ten thousand trees and a thousand flowers wish to flourish, the sleeping dragon has not yet emerged from the vast sea. Auspicious omens appear in colorful clouds and mist, still, the Southern Mountain remains one color of green.'

Song Dynasty, Wang, a high official of Weizhou (Successor of Yuanfeng Man)

Wang, a high official of Weizhou, his name is lost. Because of the loss of his spouse, he grew weary of the world and thus visited Yuanfeng (Zen master), understanding his true home upon hearing his words. One day, Yuanfeng (Zen master) said: 'You are the Lu Geng of today.' The official Wang covered his ears. Afterwards, he returned to the south of Tan Mountain, building a thatched hut and living there for three years. He sang occasionally: 'In Tan Mountain, the days are long, the green pines and white clouds are my home. Singing birds and crying monkeys make a place for the Way, letting my hair down, gathering ferns, singing and laughing, letting people call me a madman.'

Song Dynasty, Huang Tingjian, Grand Historian (Successor of Huanglong Xin)

The Grand Historian, Hermit of Shangu, Huang Tingjian (1045-1105), courtesy name Luzhi. Because of his past life's habit of Prajna (wisdom), he was indifferent to fame and wealth even in high office. He frequented Buddhist monasteries but had not yet found a clear direction. He liked to write amorous lyrics. He once visited Zen Master Yuantong Xiu. Xiu (Zen master) scolded him, saying: 'Great man, the wonders of calligraphy, are you willing to waste them on this?' Xiu (Zen master) was warning Li Boshi about painting horses. Huang Tingjian ridiculed him, saying: 'Are you perhaps going to put me back in the horse's belly?' Xiu (Zen master) said: 'You use amorous words to stir up lust in the hearts of all people, not just in the horse's belly, I fear you will be born in hell.' Huang Tingjian was frightened, repented, and apologized, and from then on, he stopped writing such lyrics, diligently focusing on the Buddhist path, writing a vow, severely abstaining from wine and sex, only eating morning porridge and lunch. He went to rely on Huitang (Zen master), asking for instructions on a shortcut. Huitang (Zen master) said: 'Just like Zhongni (Confucius) said: Do you disciples think I am hiding something from you? I am hiding nothing.'

爾。太史居常如何理論。公擬對。晦堂曰。不是不是。公迷悶不已。一日山行次。時巖桂盛放。晦堂曰。聞木樨花香么。公曰聞。晦堂曰。吾無隱乎爾。公釋然。即拜之曰。和尚得恁么老婆心切。晦堂笑曰。祇要公到家耳。時公初有所入。問晦堂。此中誰可與語。晦堂曰。漳州權。遂同晦堂往見。權方督役開田。公曰。直歲還知露柱生兒么。權曰。是男是女。公擬議。權揮之。晦堂謂曰。不得無禮。權曰。這木頭。不打更待何時。公大笑。久之謁云巖死心新禪師。隨眾入室。死心見。張目問曰。新長老死。學士死。燒作兩堆灰。向甚麼處相見。公無語。死心約出曰。晦堂處參得底。使未著在。后左官黥南。道力愈勝。于無思念中。頓明死心所問。報以書曰。往年常蒙苦苦提撕。長如醉夢。依稀在光影中。蓋疑情不盡。命根不斷。故望崖而退耳。謫官在黥南道中。晝臥覺來。忽爾尋思。被天下老和尚謾卻多少。唯有死心道人不肯。乃是第一相為也。後作晦堂塔銘曰。某夙承記莂。堪任大法。道眼未圓。而來瞻窣堵。實深宗仰之嘆。乃勒堅珉。敬頌遺美。公復設蘋蘩之供。祭之以文。吊之以偈曰。海風吹落楞伽山。四海禪徒著眼看。一把柳絲收不得。和煙搭在玉欄干。

宋觀文王韶(嗣法黃龍心)

觀文王韶

【現代漢語翻譯】現代漢語譯本：爾（你）。太史（王韶的官職）平常是如何理解禪理的？晦堂禪師要王韶回答。晦堂說：『不對，不對。』王韶感到非常困惑。一天，他們一起在山中行走，當時巖桂花盛開。晦堂說：『聞到木樨（桂花）的香味了嗎？』王韶說：『聞到了。』晦堂說：『我沒有對你隱瞞什麼啊。』王韶恍然大悟，立刻拜謝說：『和尚您真是婆婆心切啊！』晦堂笑著說：『只是要你到家（開悟）而已。』當時王韶初有所悟，問晦堂：『這裡誰可以與我交流？』晦堂說：『漳州的權禪師。』於是和晦堂一同去拜訪權禪師。權禪師正在督工開墾田地。王韶說：『值歲（司命神）還知道露柱（石柱）生孩子嗎？』權禪師說：『是男是女？』王韶猶豫不決。權禪師揮手示意他離開。晦堂說：『不得無禮。』權禪師說：『這木頭疙瘩，不打還等什麼時候？』王韶大笑。之後，王韶去拜謁云巖死心新禪師。跟隨眾人進入禪室。死心禪師見到王韶，睜大眼睛問道：『新長老死了，學士（王韶的官職）也死了，燒成兩堆灰，要在什麼地方相見？』王韶無言以對。死心禪師約定時間出來說：『在晦堂那裡參悟到的東西，還沒用上啊。』後來王韶被貶官到黥南（流放地），道力更加精進。在無思無念中，頓悟了死心禪師所問的問題。寫信回覆說：『往年常常蒙受您苦苦提撕，長久以來就像在醉夢中，依稀在光影之中，是因為疑情沒有斷絕，命根沒有斬斷，所以才望崖而退啊。被貶官在黥南的路上，白天睡覺醒來，忽然尋思，被天下的老和尚欺騙了多少。只有死心道人沒有欺騙我，實在是第一等為我著想的人啊。』後來王韶寫了晦堂禪師的塔銘，說：『我早就承蒙（佛）授記，堪當大法。只是道眼未圓滿，前來瞻仰佛塔，實在深感宗仰。於是刻在堅硬的石碑上，恭敬地頌揚他的遺美。』王韶又設定了蘋蘩（祭品）的供品，用文章祭奠他，用偈頌悼念他：『海風吹落楞伽山（斯里蘭卡），四海禪徒都睜大眼睛看。一把柳絲也收不住，和著煙霧搭在玉欄桿上。』宋觀文王韶(嗣法黃龍心) 觀文王韶

【English Translation】 English version: You. How did Grand Historian Wang Shao (太史, Wang Shao's official title) usually understand Chan principles? Chan Master Huitang asked Wang Shao to answer. Huitang said, 'No, no.' Wang Shao felt very confused. One day, they were walking together in the mountains, and the rock osmanthus flowers were in full bloom. Huitang said, 'Do you smell the fragrance of the osmanthus (木樨) flowers?' Wang Shao said, 'I smell it.' Huitang said, 'I have not hidden anything from you.' Wang Shao suddenly understood and immediately bowed and thanked him, saying, 'Venerable Monk, you are so kind and caring!' Huitang smiled and said, 'I just want you to reach home (enlightenment).' At that time, Wang Shao had just gained some initial understanding and asked Huitang, 'Who here can communicate with me?' Huitang said, 'Chan Master Quan of Zhangzhou.' So he went with Huitang to visit Chan Master Quan. Chan Master Quan was supervising the reclamation of fields. Wang Shao said, 'Does the God of the Year (值歲, Siming Shen) still know that the dew pillar (露柱, stone pillar) gives birth to children?' Chan Master Quan said, 'Is it a boy or a girl?' Wang Shao hesitated. Chan Master Quan waved him away. Huitang said, 'Do not be rude.' Chan Master Quan said, 'This blockhead, if I don't hit him now, when will I hit him?' Wang Shao laughed loudly. Later, Wang Shao went to visit Chan Master Yunyan Shixin. He followed the crowd into the meditation hall. Chan Master Shixin saw Wang Shao, opened his eyes wide, and asked, 'Elder Xin is dead, and Scholar Wang (學士, Wang Shao's official title) is also dead, burned into two piles of ashes. Where will they meet?' Wang Shao was speechless. Chan Master Shixin made an appointment to come out and said, 'The things you have understood at Huitang's place have not been used yet.' Later, Wang Shao was demoted to Qingnan (黥南, place of exile), and his spiritual strength became even greater. In a state of no thought, he suddenly understood the question asked by Chan Master Shixin. He wrote back, saying, 'In past years, I often received your earnest guidance, and for a long time, it was like being in a drunken dream, vaguely in the shadows, because the doubt was not completely cut off, and the root of life was not severed, so I retreated at the edge of the cliff. While being demoted on the road to Qingnan, I woke up from a nap during the day and suddenly thought, how much have I been deceived by the old monks in the world. Only Daoist Shixin did not deceive me, and he is truly the first to think of me.' Later, Wang Shao wrote the epitaph for Chan Master Huitang's pagoda, saying, 'I had long received the (Buddha's) prediction (授記) and was worthy of the Great Dharma. But my eye of the Dao was not yet complete, and I came to admire the pagoda, deeply admiring him. So I engraved it on a hard stone tablet, respectfully praising his remaining beauty.' Wang Shao also set up offerings of apples and ferns (蘋蘩, offerings), sacrificed to him with an essay, and mourned him with a verse: 'The sea breeze blows down Mount Lanka (楞伽山, Sri Lanka), and the Chan followers of the four seas open their eyes to see. A handful of willow branches cannot be held, and they are placed on the jade railing with the smoke.' Song Guanwen Wang Shao (succeeded Dharma from Huanglong Xin) Guanwen Wang Shao

居士。字子淳。出刺洪州。乃延晦堂禪師問道。默有所契。因述投機頌曰。晝曾忘食夜忘眠。捧得驪珠欲上天。卻向自身都放下。四棱榻地恰團圓。晦堂深肯之。

宋秘書吳恂(嗣法黃龍心)

吳恂。字德夫。官至秘書。居晦堂入室次。晦堂謂曰。平生學解記憶多聞即不問。你父母未生已前。道將一句來。公擬議。晦堂以拂子擊之。即領深旨。呈以偈曰。咄。這多知俗漢。咬盡古今公案。忽于狼籍堆頭。拾得𧏙螂糞彈。明明不值分文。萬兩黃金不換。等閑拈出示人。祇為走盤難看。咦。晦堂答曰。水中得火世還稀。看著令人特地疑。自古不存師弟子。如今卻許老胡知(覺范林間錄云。有居士吳敦夫。才敏。銳意學道。自以多見知識。心地明凈。偶閱鄧隱峰傳。見其倒卓化去。而衣亦順身不褪。竊疑之曰。彼化之異固莫測。而衣亦順之。何也。以問晦堂老人。晦堂曰。汝今衣順垂於地。復疑之乎。曰無所疑也。晦堂笑曰。此既無疑。則彼倒化。衣亦順體。何疑之有哉。敦夫言下了解。故其一時應機之辯。如雷如霆。開警昏墊者多矣)。

宋內翰蘇軾(嗣法東林總)

蘇軾。字子瞻。因宿東林。與照覺論無情話。有省。黎明獻偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何

【現代漢語翻譯】現代漢語譯本：居士，字子淳，出任洪州刺史。於是邀請晦堂禪師問道，內心默默地有所契合。因此作了一首投機頌說：『白天忘記吃飯，夜晚忘記睡覺，捧著驪珠想要上天。卻向自身全部放下，四棱床落地恰好團圓。』晦堂禪師深深地認可了他。

宋朝秘書吳恂（繼承黃龍心禪師的法脈）

吳恂，字德夫，官至秘書。一次在晦堂禪師的房間里，晦堂禪師對他說：『平生所學的知識、記憶和多聞我不問，在你父母未出生之前，說出一句話來。』吳恂正在思索，晦堂禪師用拂子打了他。吳恂立刻領悟了其中的深意，呈上一首偈子說：『咄！這多知的俗漢，咬盡古今的公案。忽然在狼藉的堆頭，拾得蜣螂糞彈。明明不值一分錢，萬兩黃金也不換。隨便拿出來給人看，只因爲走盤太難看。』咦！晦堂禪師回答說：『水中得火世間還稀有，看著令人特別懷疑。自古以來不曾有師弟子，如今卻允許老胡知道。』（覺范林間錄記載：有居士吳敦夫，才思敏捷，銳意學道，自認為見識廣博，心地明凈。偶然閱讀鄧隱峰的傳記，看到他倒立著化去，而衣服也順著身體沒有脫落。私下裡疑惑地說：『他化去的方式奇異固然不可測，而衣服也順著身體，這是為什麼呢？』於是去問晦堂老人。晦堂說：『你現在衣服順著身體垂在地上，還懷疑嗎？』吳敦夫說：『沒有什麼可懷疑的。』晦堂笑著說：『既然沒有什麼可懷疑的，那麼他倒立著化去，衣服也順著身體，有什麼可懷疑的呢？』吳敦夫當即瞭解。所以他當時應機的辯才，如雷霆一般，開導警醒那些昏昧沉溺的人很多。）

宋朝內翰蘇軾（繼承東林總禪師的法脈）

蘇軾，字子瞻，因為住在東林寺，與照覺禪師討論無情說法，有所領悟。黎明時獻上一首偈子說：『溪聲便是廣長舌，山色豈非清凈身。夜來八萬四千偈，他日如何舉似人？』

【English Translation】 English version: The lay Buddhist, whose courtesy name was Zichun, was appointed as the governor of Hongzhou. He then invited Chan Master Huitang to inquire about the Dao, and he had a tacit understanding in his heart. Therefore, he composed a verse of accord, saying: 'During the day, I forget to eat; at night, I forget to sleep, holding the precious pearl, wanting to ascend to heaven. But I completely let go of myself, and the four-cornered bed touches the ground, perfectly round.' Chan Master Huitang deeply affirmed him.

Song Dynasty Secretary Wu Xun (inheritor of the Dharma lineage of Huanglong Xin)

Wu Xun, whose courtesy name was Defu, held the official position of secretary. Once, while in Chan Master Huitang's room, Chan Master Huitang said to him: 'I won't ask about the knowledge, memory, and extensive learning you have acquired in your life. Before your parents were born, say a sentence.' Wu Xun was contemplating, and Chan Master Huitang struck him with a whisk. Wu Xun immediately understood the profound meaning and presented a verse, saying: 'Tut! This knowledgeable layman has chewed through all the public cases of ancient and modern times. Suddenly, in a messy pile, he picks up a dung beetle's dung pellet. Clearly, it's not worth a penny, and ten thousand taels of gold wouldn't exchange for it. Casually taking it out to show people is only because the serving plate is too ugly.' Eh! Chan Master Huitang replied: 'Obtaining fire from water is rare in the world, and looking at it makes people especially suspicious. Since ancient times, there has been no master-disciple relationship, but now Old Hu is allowed to know.' (Juefan's Records from the Forest states: There was a lay Buddhist, Wu Dunfu, who was quick-witted and keen on learning the Dao, considering himself to have broad knowledge and a clear mind. He happened to read the biography of Deng Yin Feng and saw him transform by standing upside down, while his clothes also followed his body without falling off. He privately wondered, saying: 'The strangeness of his transformation is certainly unfathomable, but why did his clothes also follow his body?' So he asked the old man Huitang. Huitang said: 'Now your clothes are hanging down to the ground, do you still doubt it?' Wu Dunfu said: 'There is nothing to doubt.' Huitang smiled and said: 'Since there is nothing to doubt, then he transformed by standing upside down, and his clothes also followed his body, what is there to doubt?' Wu Dunfu immediately understood. Therefore, his responsive eloquence at that time was like thunder, enlightening and awakening many who were confused and immersed.)

Song Dynasty Academician Su Shi (inheritor of the Dharma lineage of Donglin Zong)

Su Shi, whose courtesy name was Zizhan, stayed at Donglin Temple and discussed the insentient teaching with Chan Master Zhaojue, gaining some understanding. At dawn, he presented a verse, saying: 'The sound of the stream is the long, broad tongue; is the mountain color not the pure body? Last night, eighty-four thousand verses; how will I present them to others in the future?'

舉示人。(天竺悟法師。謁此庵元禪師。夜語次。師舉東坡宿東林偈曰。也不易到此田地。此庵曰。尚未見路徑。何言到耶。曰祇如他道。溪聲便是廣長舌。山色豈非清凈身。若不到此田地。如何有這個訊息。此庵曰。是門外漢耳。曰和尚不吝。可為說破。此庵曰。卻祇從這裡。猛著精彩覷捕看。若覷捕得他破。則亦知本命元辰落著處。師通夕不寐。及曉鐘鳴。去其秘畜。以前偈別曰。東坡居士太饒舌。聲色關中欲透身。溪若是聲山是色。無山無水好愁人。特以告此庵。此庵曰。向汝道是門外漢)又曰。橫看成嶺側成峰。到處看山了不同。不識廬山真面目。只緣身在此山中。未幾抵荊南。聞玉泉皓禪師機鋒不可觸。公擬抑之。即微服求見。玉泉問。尊官高姓。公曰。姓秤。乃秤天下長老底秤。玉泉喝曰。且道這一喝重多少。公無對。於是尊禮之。(楚石琦云。玉泉是作家宗匠。東坡是當世大儒。驀札相逢。發揮此道。盡謂東坡休去。秤尾無星。殊不知八兩半斤。總在自家手裡。雖然如是。也扶起玉泉。只如他道。這一喝重多少。多少人道不得。直饒道得。更與一喝)公謫黃州。佛印住廬山歸宗。為方外交。及佛印移住金山。公獲釋。知杭州。過金山。值佛印入室。公竟造之。佛印曰。此無坐處。公曰。暫借和尚四大作

【現代漢語翻譯】現代漢語譯本開示（天竺悟法師，拜謁此庵元禪師。夜晚談話時，元禪師舉蘇軾《宿東林寺》詩說：『也不易到此田地。』此庵說：『尚未見到路徑，怎麼說到了呢？』悟法師說：『就像他說的，溪聲便是廣長舌（溪流的聲音就是佛的廣長舌相，能說法度人），山色豈非清凈身（山色難道不是佛的清凈法身嗎）？若不到此田地，如何有這個訊息？』此庵說：『是門外漢罷了。』悟法師說：『和尚不吝惜，可以為我說明白嗎？』此庵說：『就從這裡，猛著精神仔細看。若能看破它，也就知道本命元辰（本來的面目）落在何處。』悟法師通宵未眠，到天亮鐘聲響起，去掉他秘藏的見解，用以前的詩偈告別說：『東坡居士太多嘴，想在聲色中透出身。溪若是聲山是色，無山無水好愁人。』特地以此告訴此庵。此庵說：『早就跟你說是門外漢。』）又說：『橫看成嶺側成峰，到處看山了不同。不識廬山真面目，只緣身在此山中。』不久后，蘇軾到達荊南，聽說玉泉皓禪師的機鋒銳利不可觸犯，蘇軾打算挫其銳氣，就微服求見。玉泉問：『尊官貴姓？』蘇軾說：『姓秤，是秤天下長老的秤。』玉泉喝道：『且說這一喝有多重？』蘇軾無言以對，於是恭敬地行禮。（楚石琦說：玉泉是作家宗匠，蘇軾是當世大儒。突然相逢，發揮此道，都認為蘇軾休想過去，秤尾沒有星。殊不知八兩半斤，總在自己手裡。雖然如此，也扶起玉泉。就像他說的，這一喝有多重？多少人說不出來。即使說得出來，再給他一喝）蘇軾被貶到黃州（1080年），佛印住在廬山歸宗寺，作為方外之交。等到佛印移住金山寺，蘇軾獲得赦免，知杭州（1089年），路過金山寺，正趕上佛印入室。蘇軾竟然去拜訪他。佛印說：『這裡沒有座位。』蘇軾說：『暫且借和尚的四大（地、水、火、風）作座位。』

【English Translation】 English version Instruction to Others. (The Indian monk Wufa visited Zen Master C庵元. During a night conversation, the master quoted Su Shi's (Dongpo's) poem 'Lodging at Donglin Temple,' saying, 'It is not easy to reach this state.' C庵 replied, 'You haven't even seen the path, how can you say you've arrived?' Wufa said, 'Just as he said, 'The sound of the stream is the broad, long tongue (the sound of the stream is the Buddha's broad and long tongue, which can preach and save people), and the mountain colors are surely the pure body (aren't the mountain colors the Buddha's pure Dharma body)? If you haven't reached this state, how could you have this understanding?' C庵 said, 'You are just an outsider.' Wufa said, 'Master, please don't be stingy, can you explain it to me?' C庵 said, 'Just from here, focus your energy and look carefully. If you can see through it, you will also know where your original destiny (original face) lies.' Wufa didn't sleep all night. When the morning bell rang, he discarded his secretly held views and bid farewell with the previous poem, saying, 'Layman Dongpo is too talkative, wanting to escape from the realm of sound and color. If the stream is sound and the mountain is color, without mountain or water, one is filled with sorrow.' He specially told this to C庵. C庵 said, 'I told you long ago that you are an outsider.') He also said, 'Viewed horizontally, it's a ridge; viewed sideways, it's a peak; looking at the mountain from different places, it appears different. Not recognizing the true face of Mount Lu, it's only because you are in the mountain itself.' Not long after, Su Shi arrived in Jingnan and heard that Zen Master Hao of Yuquan Temple had a sharp and unassailable wit. Su Shi planned to subdue his spirit, so he visited in disguise. Yuquan asked, 'What is your honorable surname, sir?' Su Shi said, 'My surname is Scale, the scale that weighs all the elders in the world.' Yuquan shouted, 'Tell me, how much does this shout weigh?' Su Shi was speechless, so he respectfully paid his respects. (Chu Shi Qi said: Yuquan is a master craftsman, and Su Shi is a great Confucian of the time. They met suddenly and expounded this Dao. Everyone thought that Su Shi had no chance, and the tail of the scale had no star. Little did they know that eight taels and half a catty are all in one's own hands. Even so, he also supported Yuquan. Just like he said, how much does this shout weigh? Many people can't say it. Even if they can say it, give them another shout.) Su Shi was demoted to Huangzhou (1080 AD). Buddhist Seal (Foyin) lived in Guizong Temple on Mount Lu, as an outside friend. When Buddhist Seal moved to Jinshan Temple, Su Shi was pardoned and became the governor of Hangzhou (1089 AD). He passed by Jinshan Temple and happened to be there when Buddhist Seal was entering his room. Su Shi actually went to visit him. Buddhist Seal said, 'There is no seat here.' Su Shi said, 'Let me temporarily borrow the master's four elements (earth, water, fire, and wind) as a seat.'

禪床。佛印曰。有一轉語。若答得。當如所請。若擬議。即留所繫玉帶。公即置帶幾上。佛印曰。山僧四大本空。五蘊非有。內翰欲於何處坐。公擬議。佛印呼侍者曰。收取玉帶。永鎮山門。公過金山。時有寫公照容者。公戲題曰。心似已灰之木。身如不繫之舟。問汝平生功業。黃州惠州瓊州。

宋參政蘇轍(嗣法上藍順)

參政蘇轍居士。字子由。元豐三年。以睢陽從事。左遷瑞州榷管之任。是時洪州上藍順禪師。與其父文安先生有契。因往訪焉。相得歡甚。公咨以心法。順示以搐鼻因緣。已而有省。作偈呈曰。中年聞道覺前非。邂逅相逢老順師。搐鼻徑參真面目。掉頭不受別鉗錘。枯藤破衲公何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯甘露滑如飴。

宋寺丞戴道純(嗣法黃龍清)

戴道純。字孚中。官寺丞。咨扣靈源。一日有省。乃呈偈曰。杳冥源底全機處。一片心花露印紋。知是幾生曾供養。時時微笑動香云。

宋文定胡安國(嗣法上封秀)

文定公胡安國。字康侯。別號草菴居士。久依上封秀禪師。得言外之旨。崇寧中。過藥山。有禪人。舉南泉斬貓話問公。公以偈答云。手握乾坤殺活機。縱橫施設在臨時。玉堂兔馬非龍象。大用堂堂總不知。又寄上封有曰。祝融

【現代漢語翻譯】現代漢語譯本禪床。佛印說：『有一則轉語，如果答得上來，就按照你所請求的做。如果猶豫不決，就留下你所繫的玉帶。』蘇軾就把玉帶放在桌子上。佛印說：『山僧四大皆空，五蘊皆非實有，內翰想在哪裡坐呢？』蘇軾猶豫不決。佛印呼喚侍者說：『收起玉帶，永遠鎮守山門。』蘇軾路過金山寺，當時有人給他畫像，蘇軾戲題詩道：『心如死灰的樹木，身如不繫纜繩的船。問我平生做了什麼功業？（被貶到）黃州（1080-1084），惠州（1094-1097），瓊州（1097-1100）。』

宋朝參政蘇轍（字子由，嗣法于上藍順禪師）

參政蘇轍居士，字子由。元豐三年（1080），以睢陽從事的身份，被貶官到瑞州擔任榷管的職務。當時洪州的上藍順禪師，與他的父親文安先生有交情，因此前去拜訪，兩人相談甚歡。蘇轍向順禪師請教心法，順禪師以『搐鼻』的因緣開示他，不久蘇轍有所領悟，作偈呈給順禪師說：『中年才聽到佛法覺悟到以前的錯誤，偶然相遇老順禪師。通過搐鼻直接參悟到真面目，掉頭不再接受其他的鉗錘。枯藤破衲對您來說有什麼關係呢？白酒青鹽對我來說又算得了什麼呢？慚愧的是東軒的殘月升起，一杯甘露滑潤如飴。』

宋朝寺丞戴道純（嗣法于黃龍清禪師）

戴道純，字孚中，官至寺丞。向禪師請教靈源，有一天忽然領悟，於是作偈說：『幽深莫測的源頭，蘊藏著全部的玄機，一片心花顯露出印紋。知道這是多少生以來曾經供養的結果，時時微笑，散發著香云。』

宋朝文定公胡安國（字康侯，別號草菴居士，嗣法于上封秀禪師）

文定公胡安國，字康侯，別號草菴居士。長久依止上封秀禪師，領悟了言語之外的旨意。崇寧年間（1102-1106），路過藥山，有禪人舉南泉斬貓的公案來問他，胡安國用偈回答說：『手中掌握著乾坤殺活的玄機，縱橫施設都在臨時。玉堂的兔馬並非龍象，大用堂堂卻總是不知。』又寄給上封禪師的偈子說：『祝融』

【English Translation】 English version Zen bed. Foyin (a famous Zen Buddhist monk) said, 'I have a turning phrase. If you can answer it, I will grant your request. If you hesitate, you must leave your jade belt.' Su Shi (a famous poet and statesman) then placed his belt on the table. Foyin said, 'This monk's four elements are fundamentally empty, and the five aggregates are non-existent. Where does the Imperial Academician want to sit?' Su Shi hesitated. Foyin called to his attendant, 'Take the jade belt and use it to forever guard the mountain gate.' Su Shi passed by Jinshan Temple. At that time, someone was painting his portrait. Su Shi jokingly wrote a poem: 'My heart is like a tree of dead ashes, my body like a boat untethered. Ask me what accomplishments I have made in my life? (I was exiled to) Huangzhou (1080-1084), Huizhou (1094-1097), and Qiongzhou (1097-1100).'

Song Dynasty Councilor Su Zhe (style name Ziyou, Dharma heir of Abbot Shun of Shanglan Temple)

Layman Su Zhe, Councilor of State, style name Ziyou. In the third year of Yuanfeng (1080), he was demoted from his position in Suiyang to serve as a tax official in Ruizhou. At that time, Zen Master Shun of Shanglan Temple in Hongzhou was a friend of his father, Wen'an. So he went to visit him, and they were very happy together. Su Zhe asked Zen Master Shun about the Dharma of the mind. Zen Master Shun instructed him with the 'twitching nose' cause and condition. Soon after, Su Zhe had an awakening and presented a verse to Zen Master Shun, saying: 'In middle age, I heard the Dharma and realized my past mistakes, encountering the old Zen Master Shun by chance. Directly participating in the true face through twitching the nose, turning my head away from accepting other tongs and hammers. What does the withered vine and tattered robe matter to you? Who am I with white wine and green salt? I am ashamed that the waning moon rises over the East Pavilion, a cup of nectar smooth as honey.'

Song Dynasty Vice Minister Dai Daocun (Dharma heir of Huanglong Qing)

Dai Daocun, style name Fuzhong, held the official position of Vice Minister. He consulted the Zen master about the source of spiritual light. One day, he suddenly had an awakening and presented a verse, saying: 'In the unfathomable depths of the source, the entire mechanism is hidden, a single flower of the mind reveals the imprint. Knowing that this is the result of offerings made in countless lifetimes, constantly smiling, emitting fragrant clouds.'

Song Dynasty Wending Duke Hu Anguo (style name Kanghou, alias Ca'an Layman, Dharma heir of Shangfeng Xiu)

Wending Duke Hu Anguo, style name Kanghou, alias Ca'an Layman. He long relied on Zen Master Shangfeng Xiu, and understood the meaning beyond words. During the Chongning period (1102-1106), he passed by Yaoshan. A Zen monk raised the story of Nanquan cutting the cat to ask him. Hu Anguo answered with a verse, saying: 'In hand, I grasp the mechanism of killing and giving life in the universe, deploying it freely according to the moment. The rabbit and horse in the jade hall are not dragons or elephants, the great function is majestic, yet they do not know it.' He also sent a verse to Zen Master Shangfeng, saying: 'Zhurong'

峰似杜城天。萬古江山在目前。須信死心元不死。夜來秋月又同圓。

宋左丞范沖(嗣法圓通旻)

范沖。字謙叔。一字致虛。由翰苑守豫章。謁圓通旻禪師曰。某行將老矣。宿世作何行業。今生墮在金紫囊中。去此事稍遠。圓通呼內翰。公應諾。圓通曰。何遠之有。公躍然曰。乞師再垂指誨。圓通曰。此去洪都有四程。公佇思。圓通曰。見即便見。擬思即差。公乃豁然有省。

宋樞密吳居厚(嗣法圓通旻)

吳居厚。官樞密。擁節歸鐘陵。謁圓通旻禪師曰。某頃赴省試。到此過趙州關。因問前住訥老。透關底事如何。訥曰。且去做官。今不覺五十餘年。圓通曰。曾明得透關底事么。公曰。八次經過。常存此念。然未甚脫灑在。圓通度扇與之曰。請使扇。公即揮扇。圓通曰。有甚不脫灑處。公忽有省曰。便請末後句。圓通乃揮扇兩下。公曰。親切親切。圓通曰。吉獠舌頭三千里。

宋諫議彭汝霖(嗣法圓通旻)

彭汝霖。官諫議。手寫觀音經施圓通。圓通拈起曰。這個是觀音經。那個是諫議經。公曰。此是某親寫。圓通曰。寫底是字。那個是經。公笑曰。卻了不得也。圓通曰。即現宰官身。而為說法。公曰。人人有分。圓通曰。莫謗經好。公曰。如何即是。圓通舉經示之。公拊

【現代漢語翻譯】峰巒如杜城般聳立於天邊，萬古江山盡收眼底。要相信死心並非真正的死亡，就像昨夜的秋月依舊圓滿。

宋朝左丞范沖（繼承圓通旻的禪法）

范沖，字謙叔，一字致虛。從翰林院調任豫章太守。拜見圓通旻禪師時說：『我快要老了，前世做了什麼行業，今生卻身陷高官厚祿之中，離這件事（指修行）稍遠了。』圓通旻禪師呼喚：『內翰（對范沖的尊稱）。』范沖應諾。圓通旻禪師說：『有什麼遠的呢？』范沖驚喜地說：『請禪師再次指點。』圓通旻禪師說：『從這裡到洪都有四程路。』范沖佇立思考。圓通旻禪師說：『見性當下即見，擬議思量就差之毫釐。』范沖於是豁然開悟。

宋朝樞密吳居厚（繼承圓通旻的禪法）

吳居厚，官至樞密使，告老還鄉回到鐘陵。拜見圓通旻禪師時說：『我之前去參加省試，路過趙州關，曾問當時的住持訥老：『透關（指開悟）的究竟是什麼？』訥老說：『且去做官。』如今不知不覺已經過去五十多年了。』圓通旻禪師說：『曾明白透關的究竟是什麼嗎？』吳居厚說：『八次經過這裡，常常想著這件事，但還是不夠灑脫。』圓通旻禪師遞給他一把扇子說：『請用扇子。』吳居厚隨即揮扇。圓通旻禪師說：『有什麼不灑脫的地方？』吳居厚忽然有所領悟地說：『請禪師說出末後句（指最終的、最究竟的道理）。』圓通旻禪師於是揮扇兩下。吳居厚說：『親切！親切！』圓通旻禪師說：『你這吉獠（帶有戲謔意味的稱呼）的舌頭，離真理還有三千里遠呢。』

宋朝諫議彭汝霖（繼承圓通旻的禪法）

彭汝霖，官至諫議大夫，手寫觀音經供養圓通旻禪師。圓通旻禪師拿起經書說：『這個是觀音經，哪個是諫議經？』彭汝霖說：『這是我親手寫的。』圓通旻禪師說：『寫的是字，哪個是經？』彭汝霖笑著說：『這可不得了啊。』圓通旻禪師說：『即以宰官之身，而為眾生說法。』彭汝霖說：『人人都有佛性。』圓通旻禪師說：『不要誹謗經典好嗎。』彭汝霖說：『如何才是？』圓通旻禪師舉起經書給他看，彭汝霖拍手稱讚。

【English Translation】 The peaks resemble the city of Du in the sky, with the eternal rivers and mountains before my eyes. You must believe that a dead heart is not truly dead, just as the autumn moon is round again tonight.

Fan Chong, Left Vice Minister of the Song Dynasty (succeeded to the Dharma of Zen Master Yuantong Min)

Fan Chong, styled Qianshu, also known as Zhixu, was transferred from the Hanlin Academy to serve as the Prefect of Yuzhang. He visited Zen Master Yuantong Min and said, 'I am getting old. What kind of karma did I create in my past lives that I am now trapped in a life of high rank and wealth, far removed from this matter (referring to spiritual practice)?' Yuantong called out, 'Academician (a respectful title for Fan Chong).' Fan Chong responded. Yuantong said, 'How far is it?' Fan Chong said with delight, 'Please instruct me again, Master.' Yuantong said, 'It is a four-day journey from here to Hongzhou.' Fan Chong stood in thought. Yuantong said, 'See it and you see it immediately; deliberation leads you astray.' Fan Chong then had a sudden awakening.

Wu Juhou, Privy Councilor of the Song Dynasty (succeeded to the Dharma of Zen Master Yuantong Min)

Wu Juhou, an official who reached the position of Privy Councilor, retired and returned to Zhongling. He visited Zen Master Yuantong Min and said, 'When I went to take the provincial examination, I passed the Zhao Zhou Pass and asked the abbot Na Lao, 'What is the matter of passing through the pass (referring to enlightenment)?' Na said, 'Go and become an official.' Now, unknowingly, more than fifty years have passed.' Yuantong said, 'Have you understood the matter of passing through the pass?' Wu Juhou said, 'I have passed through here eight times and have always kept this in mind, but I am still not very free.' Yuantong handed him a fan and said, 'Please use the fan.' Wu Juhou immediately waved the fan. Yuantong said, 'What is not free about it?' Wu Juhou suddenly had an insight and said, 'Please, Master, give the final word (referring to the ultimate, most profound truth).' Yuantong then waved the fan twice. Wu Juhou said, 'Intimate! Intimate!' Yuantong said, 'Your tongue, you lucky rascal (a playful term), is still three thousand miles away from the truth.'

Peng Rulin, Admonishing Official of the Song Dynasty (succeeded to the Dharma of Zen Master Yuantong Min)

Peng Rulin, an official who reached the position of Admonishing Official, hand-copied the Avalokitesvara Sutra and offered it to Yuantong Min. Yuantong Min picked up the sutra and said, 'This is the Avalokitesvara Sutra; which one is the Admonishing Official Sutra?' Peng Rulin said, 'I wrote this myself.' Yuantong Min said, 'What is written are words; which one is the sutra?' Peng Rulin laughed and said, 'This is terrible!' Yuantong Min said, 'Manifesting as the body of a high official, he preaches the Dharma for sentient beings.' Peng Rulin said, 'Everyone has a share of Buddha-nature.' Yuantong Min said, 'Don't slander the sutras, please.' Peng Rulin said, 'What is it then?' Yuantong Min held up the sutra to show him, and Peng Rulin clapped his hands in praise.

掌大笑曰。嗄。圓通曰。又道了不得。公禮拜。

宋中丞盧航(嗣法圓通旻)

盧航。官至中丞。與圓通擁爐次。公問。諸家因緣。不勞拈出。直截一句。請師指示。圓通厲聲指曰。看火。公急撥衣。忽大悟。謝曰。灼然佛法無多子。圓通喝曰。放下著。公應喏喏。

宋左司都貺(嗣法圓通旻)

都貺。官左司。問圓通曰。是法非思量分別之所能解。當如何湊泊。圓通曰。全身入火聚。公曰。畢竟如何曉會。圓通曰。驀直去。公沉吟。圓通曰。可更喫茶么。公曰。不必。圓通曰。何不恁么會。公契旨。曰元來太近。圓通曰。十萬八千。公占偈曰。不可思議。是大火聚。便恁么去。不離當處。圓通曰。咦。猶有這個在。公曰。乞師再垂指示。圓通曰。便恁么去。鐺是鐵鑄。公頓首謝之。

宋比部孫居士(嗣法楊岐會)

比部孫居士。因楊岐會禪師來謁。值視斷次。公曰。某為王事所牽。何由免離。楊岐指曰。委悉得么。公曰。望師點破。楊岐曰。此是比部弘願深廣。利濟群生。公曰。未審如何。楊岐示以偈曰。應現宰官身。廣弘悲願深。為人重指處。棒下血淋淋。公於此有省。

宋提刑郭祥正(嗣法白雲端)

郭祥正。字功甫。當塗人。號凈空居士。官至殿中丞。棄

【現代漢語翻譯】現代漢語譯本掌（對僧人的尊稱）大笑說：『嗄！』圓通（僧人法號）說：『又說不得了。』郭祥正（人名）禮拜。

宋朝中丞盧航(嗣法圓通旻)

盧航，官至中丞。與圓通（僧人法號）圍著爐子。盧航問：『諸家的因緣，不勞煩您拈出。直截了當一句，請老師指示。』圓通厲聲指著說：『看火！』盧航急忙撥動衣服，忽然大悟，感謝說：『果然佛法沒有多少東西。』圓通喝道：『放下它！』盧航應聲說：『是是。』

宋朝左司都貺(嗣法圓通旻)

都貺，官至左司。問圓通（僧人法號）說：『這佛法不是思量分別所能理解的，應當如何契合？』圓通說：『全身投入火堆。』都貺說：『究竟如何才能明白？』圓通說：『徑直去！』都貺沉吟不語。圓通說：『可以再喝茶嗎？』都貺說：『不必了。』圓通說：『為什麼不這樣體會呢？』都貺領會了旨意，說：『原來太近了。』圓通說：『十萬八千里。』都貺作偈說：『不可思議，是大火聚。便這樣去，不離當下處。』圓通說：『咦！還有這個在。』都貺說：『請老師再次垂示。』圓通說：『便這樣去，鐺是鐵鑄的。』都貺頓首感謝。

宋朝比部孫居士(嗣法楊岐會)

比部孫居士，因為楊岐會禪師（僧人法號）來拜訪。正趕上他處理公務。孫居士說：『我被王事所牽累，如何才能免於脫離？』楊岐指著說：『詳細明白了嗎？』孫居士說：『希望老師點破。』楊岐說：『這是比部您的弘願深廣，利益救濟眾生。』孫居士說：『不知道該如何做？』楊岐用偈語開示說：『應現宰官身，廣弘悲願深。為人重指處，棒下血淋淋。』孫居士因此有所領悟。

宋朝提刑郭祥正(嗣法白雲端)

郭祥正，字功甫，當塗人，號凈空居士，官至殿中丞，棄官。

【English Translation】 English version Zhang (a respectful term for monks) laughed loudly and said, 'A!' Yuantong (a monk's Dharma name) said, 'Again, it cannot be said.' Guo Xiangzheng (a person's name) bowed.

Lu Hang, Vice Minister of the Ministry of Works during the Song Dynasty (succeeded Dharma from Yuantong Min)

Lu Hang held the official position of Vice Minister of the Ministry of Works. He was sitting around a stove with Yuantong (a monk's Dharma name). Lu Hang asked, 'The causes and conditions of various schools, I won't trouble you to bring them up. Just one direct sentence, please instruct me.' Yuantong sternly pointed and said, 'Watch the fire!' Lu Hang hurriedly adjusted his clothes and suddenly had a great realization. He thanked him and said, 'Indeed, there is not much to the Buddha-dharma.' Yuantong shouted, 'Put it down!' Lu Hang responded, 'Yes, yes.'

Du Kuang, Left Secretary of the Song Dynasty (succeeded Dharma from Yuantong Min)

Du Kuang held the official position of Left Secretary. He asked Yuantong (a monk's Dharma name), 'This Dharma cannot be understood by thinking and discrimination. How should one approach it?' Yuantong said, 'Enter the fire completely.' Du Kuang said, 'How can one ultimately understand?' Yuantong said, 'Go straight ahead!' Du Kuang was silent. Yuantong said, 'Would you like more tea?' Du Kuang said, 'No need.' Yuantong said, 'Why not understand it like that?' Du Kuang understood the meaning and said, 'It was so close!' Yuantong said, 'One hundred and eight thousand miles.' Du Kuang composed a verse saying, 'Inconceivable, it is a great fire mass. Just go like that, without leaving the present place.' Yuantong said, 'Eh! There is still this.' Du Kuang said, 'Please, teacher, give further instructions.' Yuantong said, 'Just go like that, the pot is cast iron.' Du Kuang bowed his head in thanks.

Layman Sun, Vice Minister of the Ministry of Personnel during the Song Dynasty (succeeded Dharma from Yangqi Hui)

Layman Sun, Vice Minister of the Ministry of Personnel, was visited by Chan Master Yangqi Hui (a monk's Dharma name). It happened to be when he was handling official duties. Layman Sun said, 'I am burdened by the affairs of the king. How can I be freed from them?' Yangqi pointed and said, 'Have you understood in detail?' Layman Sun said, 'I hope the teacher will reveal it.' Yangqi said, 'This is your, Vice Minister, profound and vast vow to benefit and save sentient beings.' Layman Sun said, 'I don't know how to do it?' Yangqi instructed with a verse saying, 'Appearing as a minister, widely propagating the profound vow of compassion. Pointing out the important place for people, blood drips under the stick.' Layman Sun had some understanding from this.

Guo Xiangzheng, Judicial Intendant of the Song Dynasty (succeeded Dharma from Baiyun Duan)

Guo Xiangzheng, styled Gongfu, was from Dangtu, and was known as Layman Jingkong. He held the official position of Palace Censor, and then resigned.

去隱於青山。嘗絕江。謁舒州白雲端禪師。師上堂曰。夜來枕上。作得個山頌。謝功甫大儒廬山二十年之舊。今日遠訪白雲之勤。當須舉與大眾請。已後分明舉似諸方。此頌豈唯謝功甫大儒。直要與天下有鼻孔衲僧。脫卻著肉汗衫。莫言不道。乃曰。上大人丘乙己。化三千七十士。爾小生八九子。佳作仁可知禮也。公切疑。后聞小兒頌之。忽有省。以書報白雲。白雲以偈答曰。藏身不用縮頭。斂跡何須收腳。金烏半夜遼天。玉兔趕他不著。一日白雲問曰。牛淳乎。公曰淳矣。白雲叱之。公拱手而立。白雲曰。淳乎淳乎。南泉大溈無異此也。乃贈偈曰。牛來山中。水足草足。牛出山去。東觸西觸。元祐中。往衢之南禪。謁泉萬卷請升座。公趨前拈香曰。海邊枯木。入手成香。爇向爐中。橫穿香積如來鼻孔。作此大事。須是對眾白過始得。云居老人。有個無縫布衫。分付南禪禪師。著得不長不短。進前則諸佛讓位。退步則海水澄波。今日顰呻。六種震動。遂召曰。大眾還委悉么。有意氣時添意氣。不風流處也風流。泉曰。遞相鈍置。公曰。因誰致得。崇寧初。到黃梅東山。請演禪師說法。公趨前拈香曰。此一瓣香。爇向爐中。供養我堂頭法兄禪師。伏願于方廣座上。擘開面門。放出先師頂相。與諸人描邈。何以如此。白雲

【現代漢語翻譯】隱居在青山之中，曾經橫渡長江，拜訪舒州（今安徽省潛山縣）的白雲端禪師（生卒年不詳）。禪師上堂說法時說：『昨夜在枕上，我創作了一首山頌，感謝謝功甫（生卒年不詳）大儒在廬山隱居二十年的情誼，今天他不遠萬里來拜訪白雲寺，應當向大眾宣講。以後要明白地告訴各方。這首頌歌不僅僅是為謝功甫大儒而作，更是要讓天下所有有鼻孔的僧人，脫掉那件被汗水浸透的內衣。不要說我沒有告訴你們。』於是念道：『上大人丘乙己，化三千七十士，爾小生八九子，佳作仁可知禮也。』謝功甫對此感到疑惑，後來聽到小孩子吟唱這首詩，忽然有所領悟，便寫信告訴白雲禪師。白雲禪師用偈語回覆說：『藏身不用縮頭，斂跡何須收腳。金烏半夜遼天，玉兔趕他不著。』有一天，白雲禪師問道：『牛淳樸嗎？』謝功甫回答說：『淳樸。』白雲禪師呵斥了他。謝功甫拱手站立。白雲禪師說：『淳樸嗎？淳樸嗎？南泉普愿禪師（748-835）和大溈靈佑禪師（771-853）也是這樣。』於是贈送偈語說：『牛來山中，水足草足。牛出山去，東觸西觸。』元祐年間（1086-1094），謝功甫前往衢州（今浙江省衢州市）的南禪寺，請求泉萬卷禪師（生卒年不詳）升座說法。謝功甫上前拈香說：『海邊的枯木，入手變成香。點燃在香爐中，橫穿香積如來（指佛陀，能以香飯供養眾生）的鼻孔。』要做成這樣的大事，必須當衆說明才行。云居道膺禪師（？-902）有一件無縫的布衫，交付給南禪禪師，穿著不長不短。進前則諸佛讓位，退步則海水平靜。今天皺眉呻吟，六種震動。』於是呼喚道：『大眾還明白嗎？有意氣時添意氣，不風流處也風流。』泉萬卷禪師說：『互相耽誤。』謝功甫說：『因誰造成的？』崇寧年間（1102-1106），謝功甫來到黃梅東山（今湖北省黃梅縣），請求演禪師（生卒年不詳）說法。謝功甫上前拈香說：『這一瓣香，點燃在香爐中，供養我的堂頭法兄禪師。』希望您在方廣座上，劈開面門，放出先師的頂相，與諸人描摹。為什麼這樣做？白雲端禪師（生卒年不詳）也是這樣做的。

【English Translation】 He retired to the green mountains. He once crossed the Yangtze River and visited Zen Master Baiyun Duan (dates unknown) of Shuzhou (present-day Qianshan County, Anhui Province). The Zen master, in his Dharma talk, said, 'Last night on my pillow, I composed a mountain ode, thanking the great Confucian scholar Xie Gongfu (dates unknown) for his twenty years of seclusion in Mount Lu. Today, he has traveled far to visit Baiyun Temple, and I should share it with the assembly. Later, make it clear to all directions. This ode is not only for the great Confucian scholar Xie Gongfu, but also for all monks with nostrils under heaven, to take off their sweat-soaked underwear. Don't say I didn't tell you.' Then he recited: 'Superior man, Qiu Yi Ji, transformed three thousand and seventy scholars; you, little student, eight or nine sons; fine work, benevolence, knowledge, and propriety.' Xie Gongfu was puzzled by this. Later, hearing children chanting this poem, he suddenly had an insight and wrote a letter to Zen Master Baiyun. Zen Master Baiyun replied with a verse: 'Hiding the body, no need to shrink the head; concealing traces, no need to retract the feet. The golden crow soars across the vast sky at midnight; the jade rabbit cannot catch him.' One day, Zen Master Baiyun asked, 'Is the ox simple?' Xie Gongfu replied, 'Simple.' Zen Master Baiyun scolded him. Xie Gongfu stood with his hands folded. Zen Master Baiyun said, 'Simple? Simple? Zen Master Nanquan Puyuan (748-835) and Zen Master Dayi Lingyou (771-853) were also like this.' Then he presented a verse: 'The ox comes to the mountain, water is sufficient, grass is sufficient. The ox leaves the mountain, bumping east and bumping west.' During the Yuanyou period (1086-1094), Xie Gongfu went to Nanchang Temple in Quzhou (present-day Quzhou City, Zhejiang Province) and requested Zen Master Quan Wanjuan (dates unknown) to ascend the seat and give a Dharma talk. Xie Gongfu stepped forward, picked up incense, and said, 'The withered wood by the sea, turns into incense in hand. Burning in the incense burner, piercing through the nostrils of Xiangji Tathagata (referring to the Buddha, who can provide fragrant rice to sentient beings).' To accomplish such a great matter, it must be explained in public. Zen Master Yunju Daoying (?-902) had a seamless cloth robe, which he entrusted to Zen Master Nanchang, wearing it neither too long nor too short. Advancing, the Buddhas give way; retreating, the sea calms. Today, frowning and groaning, the six kinds of tremors.' Then he called out, 'Does the assembly understand? When there is spirit, add spirit; even where there is no romance, there is romance.' Zen Master Quan Wanjuan said, 'Deluding each other.' Xie Gongfu said, 'Who caused it?' During the Chongning period (1102-1106), Xie Gongfu came to Dongshan in Huangmei (present-day Huangmei County, Hubei Province) and requested Zen Master Yan (dates unknown) to give a Dharma talk. Xie Gongfu stepped forward, picked up incense, and said, 'This petal of incense, burning in the incense burner, is offered to my Dharma brother, the Zen master of this hall.' I hope that on the Fangguang seat, you will split open your face and release the image of your late teacher's crown, so that everyone can depict it. Why do this? Zen Master Baiyun Duan (dates unknown) also did this.

巖畔舊相逢。往日今朝事不同。夜靜水寒魚不食。一爐香散白蓮峰。祖遂云。曩謨薩怛哆缽啰野。恁么恁么。幾度白雲溪上望。黃梅華向雪中開。不恁么不恁么。嫩柳垂金線。且要應時來。不見龐居士問馬大師曰。不與萬法為侶者。是甚麼人。大師云。待汝一口吸盡西江水。即向汝道。大眾。一口吸盡西江水。萬丈深潭窮到底。掠彴不是趙州橋。明月清風安可比。后又到保寧。亦請升座。公拈香曰。法鼓既鳴。寶香初爇。楊岐頂𩕳門。請師重著楔。保寧卓拄杖一下曰。著楔已竟。大眾證明。又卓一下。便下座。又到云居。請佛印升座。公拈香曰。覺地相逢一何蚤。鶻臭布衫今脫了。要識云居一句玄。珍重後園驢吃草。召大眾曰。此一瓣香。薰天炙地去也。佛印曰。今日不著便。被這漢當面涂糊。便打。乃曰。謝公千里來相訪。共話東山竹徑深。借與一龍騎出洞。若逢天旱便為霖。擲拄杖下座。公拜起。佛印曰。收得龍么。公曰。已在這裡。佛印曰。作么生騎。公擺手作舞便行。佛印拊掌曰。祇有這漢。猶較些子(江州歸宗可宣禪師。與郭功甫善。及師領歸宗。時功甫任南昌尉。俄郡守恚師不為禮。［捃］甚。遂作書寄功甫曰。某世緣尚有六年。奈州主抑逼。當棄餘喘託生公家。愿無見阻。功甫閱書驚喜。且領之。中夜

【現代漢語翻譯】現代漢語譯本巖畔舊相逢，往日今朝事不同。夜靜水寒魚不食，一爐香散白蓮峰。祖遂云：『曩謨薩怛哆缽啰野。』恁么恁么？幾度白雲溪上望，黃梅華向雪中開。不恁么不恁么？嫩柳垂金線，且要應時來。不見龐居士問馬大師曰：『不與萬法為侶者，是甚麼人？』大師云：『待汝一口吸盡西江水，即向汝道。』大眾，一口吸盡西江水，萬丈深潭窮到底。掠彴不是趙州橋，明月清風安可比？后又到保寧，亦請升座。公拈香曰：『法鼓既鳴，寶香初爇。楊岐頂𩕳門，請師重著楔。』保寧卓拄杖一下曰：『著楔已竟，大眾證明。』又卓一下，便下座。又到云居，請佛印升座。公拈香曰：『覺地相逢一何蚤，鶻臭布衫今脫了。要識云居一句玄，珍重後園驢吃草。』召大眾曰：『此一瓣香，薰天炙地去也。』佛印曰：『今日不著便，被這漢當面涂糊。』便打。乃曰：『謝公千里來相訪，共話東山竹徑深。借與一龍騎出洞，若逢天旱便為霖。』擲拄杖下座。公拜起。佛印曰：『收得龍么？』公曰：『已在這裡。』佛印曰：『作么生騎？』公擺手作舞便行。佛印拊掌曰：『祇有這漢，猶較些子。（江州歸宗可宣禪師，與郭功甫善。及師領歸宗，時功甫任南昌尉。俄郡守恚師不為禮，［捃］甚。遂作書寄功甫曰：『某世緣尚有六年，奈州主抑逼，當棄餘喘託生公家，愿無見阻。』功甫閱書驚喜，且領之。中夜

【English Translation】 English version Old friends meet again by the rock. The past and present are different. The night is quiet, the water cold, and the fish do not eat. A furnace of incense scatters over White Lotus Peak. Master Zu then said: 'Namo Sitatapatra (皈依，禮敬，保護一切眾生的意思).' Like this, like this? How many times have I gazed at the creek from White Cloud Peak, the plum blossoms blooming in the snow. Not like this, not like this? The tender willow hangs golden threads, and it must come in season. Haven't you seen Layman Pang asking Master Ma: 'What kind of person is not associated with the myriad dharmas?' The Master said: 'When you have swallowed the entire West River in one gulp, I will tell you.' Everyone, swallow the entire West River in one gulp, exhaust the bottom of the deep pool. A simple bridge is not Zhao Zhou Bridge, how can the bright moon and clear breeze compare? Later, he went to Baoning and was also invited to take the seat. The Master offered incense and said: 'The Dharma drum has sounded, and the precious incense is newly lit. At the summit of Yangqi, please Master re-insert the wedge.' Baoning struck the staff once and said: 'The wedge has been inserted, everyone bear witness.' He struck it again and then stepped down. Then he went to Yunju and invited Foyin to take the seat. The Master offered incense and said: 'How early we met in the land of enlightenment, the smelly patched robe is now taken off. If you want to know the profound saying of Yunju, cherish the donkey eating grass in the back garden.' He called to the assembly: 'This piece of incense goes to perfume heaven and scorch the earth.' Foyin said: 'Today it is not appropriate, being smeared in the face by this fellow.' Then he struck. Then he said: 'Thank you, Sir, for visiting from a thousand miles away, talking about the deep bamboo path of Dongshan together. Lend a dragon to ride out of the cave, and if there is a drought, it will become rain.' He threw the staff and stepped down. The Master bowed and stood up. Foyin said: 'Have you captured the dragon?' The Master said: 'It is already here.' Foyin said: 'How do you ride it?' The Master waved his hand and danced as he walked. Foyin clapped his hands and said: 'Only this fellow is somewhat better.' (Chan Master Kexuan of Guizong in Jiangzhou was on good terms with Guo Gongfu. When the Master led Guizong, Gongfu was serving as the magistrate of Nanchang. Suddenly, the prefect was angry that the Master did not show him respect and severely [reprimanded] him. So he wrote a letter to Gongfu, saying: 'My worldly ties still have six years, but the prefect is oppressive, and I should abandon my remaining breath and be reborn in your family, hoping you will not object.' Gongfu read the letter with joy and accepted it. In the middle of the night

其妻夢間。見師入其寢。失聲曰。此不是和尚來處。功甫撼而問之。妻詳以告。呼燈取書示之。相笑不已。遂孕。及生。乃名宣老。期年記問如昔。至三歲。白雲端抵其家始見之曰。吾侄來也。白雲曰。與和尚相別幾年。宣倒指曰。四年矣。白雲曰。甚處相別。曰白蓮莊上。白雲曰。以何為驗。曰爹爹媽媽。明日請和尚齋。忽聞推車聲。白雲問門外是甚麼聲。宣以手作推車勢。白雲曰。過後如何。曰平地兩條溝。果六週無疾而逝)。

宋郡王趙令衿(嗣法昭覺勤)

郡王趙令衿。字表之。號超然居士。太祖五世孫。任南康。政成事簡。多與禪衲游。公堂間。為摩詰丈室。適圓悟禪師。奉旨來居甌阜。公欣然就其爐錘。圓悟不少假。公固請。圓悟曰。此事要得相應。直須是死一回始得。公默契。嘗自疏之。其略曰。家貧遭劫。誰知盡底不存。空室無人。幾度賊來亦打。圓悟見。囑令加護。紹興庚申冬。公與汪內翰藻李參政邴曾侍郎開。詣徑山謁大慧。大慧聞至。□令擊鼓入室。公欣然袖香趨之。大慧曰。趙州洗缽盂話。居士作么生會。公曰。討甚麼碗。拂袖便出。大慧起搊住曰。古人向這裡悟去。你因甚麼卻不悟。公擬對。大慧𢮁之曰。討甚麼碗。公曰。還這老漢始得。

宋樞密徐俯(嗣法昭覺勤)

【現代漢語翻譯】現代漢語譯本：他的妻子在睡夢中，看見白雲端禪師進入她的臥室。她失聲叫道：『這可不是和尚該來的地方！』她的丈夫功甫被驚醒，詢問緣由，妻子詳細地告訴了他。他們點亮燈，拿出書來對照，兩人相視而笑。不久，妻子懷孕了。孩子出生后，便取名為宣老。孩子滿週歲時，記憶和提問能力就和以前一樣。到三歲時，白雲端禪師來到他家，第一次見到宣老，說道：『我的侄兒來了！』白雲端禪師問道：『我們和尚分別幾年了？』宣老扳著指頭說：『四年了。』白雲端禪師問：『在什麼地方分別的？』宣老說：『在白蓮莊上。』白雲端禪師問：『有什麼可以驗證的？』宣老說：『爹爹媽媽，明天請和尚齋飯。』忽然聽到推車的聲音。白雲端禪師問門外是什麼聲音。宣老用手做出推車的姿勢。白雲端禪師說：『過後怎麼樣？』宣老說：『平地兩條溝。』後來，宣老在六週歲時無疾而終。

宋朝郡王趙令衿（1107年-1167年）（嗣法于昭覺勤禪師）

郡王趙令衿，字表之，號超然居士，是宋太祖趙匡胤的五世孫。他擔任南康的官職，政事處理得很好，也很簡明，經常與僧人交往。他在官府的廳堂里，佈置了一個類似王維的摩詰丈室。當時圓悟克勤禪師奉旨來到甌阜居住，趙令衿非常高興地向他學習禪法。圓悟克勤禪師沒有絲毫的敷衍，趙令衿再三請求，圓悟克勤禪師說：『這件事要得到相應的領悟，必須得死一回才行。』趙令衿默默地領會了。他曾經自己寫過一篇疏文，其中大概是說：『家境貧寒，遭遇劫難，誰知道已經徹底一無所有。空蕩蕩的房間里沒有人，強盜來了幾次也無從下手。』圓悟克勤禪師看到后，囑咐他要好好守護自己的本心。紹興庚申年（1140年）冬天，趙令衿與汪內翰藻、李參政邴、曾侍郎開，一同前往徑山拜見大慧宗杲禪師。大慧宗杲禪師聽說他們來了，命令擊鼓迎接他們進入禪室。趙令衿高興地拿著香跟了上去。大慧宗杲禪師問道：『趙州洗缽盂』（趙州：唐代禪師趙州從諗，缽盂：和尚的食器）這句話，居士您是怎麼理解的？』趙令衿說：『討什麼碗？』說完拂袖便走了出去。大慧宗杲禪師起身抓住他說：『古人從這裡悟道，你為什麼卻不悟道？』趙令衿想要回答，大慧宗杲禪師呵斥他說：『討什麼碗？』趙令衿說：『還得是這個老漢才行。』

宋朝樞密徐俯（嗣法于昭覺勤禪師）

【English Translation】 English version: His wife saw in a dream that Zen Master Baiyun Duan entered her bedroom. She exclaimed, 'This is not a place where a monk should be!' Her husband, Gongfu, was awakened and asked the reason. His wife told him in detail. They lit the lamp and took out books to compare, and they smiled at each other. Soon after, his wife became pregnant. After the child was born, he was named Xuanlao. When the child was one year old, his memory and questioning ability were the same as before. When he was three years old, Zen Master Baiyun Duan came to his house and saw Xuanlao for the first time, saying, 'My nephew is here!' Zen Master Baiyun Duan asked, 'How many years have we monks been separated?' Xuanlao counted on his fingers and said, 'Four years.' Zen Master Baiyun Duan asked, 'Where did we separate?' Xuanlao said, 'At Bailian Village.' Zen Master Baiyun Duan asked, 'What can be used to verify it?' Xuanlao said, 'Daddy and Mommy, please invite the monk to a vegetarian meal tomorrow.' Suddenly, the sound of a cart was heard. Zen Master Baiyun Duan asked what the sound outside the door was. Xuanlao made a gesture of pushing a cart with his hands. Zen Master Baiyun Duan said, 'What happens afterward?' Xuanlao said, 'Two ditches on the flat ground.' Later, Xuanlao died without illness at the age of six.

Zhao Lingjin, Prince of the Song Dynasty (1107-1167) (Successor to Zen Master Zhaojue Qin)

Prince Zhao Lingjin, styled Biao Zhi, with the sobriquet Chaoran Jushi, was a fifth-generation descendant of Emperor Taizu of Song. He served as an official in Nankang, where he managed affairs well and simply, and often associated with monks. In the hall of his official residence, he arranged a Mojie chamber similar to that of Wang Wei. At that time, Zen Master Yuanwu Keqin came to reside in Oufu by imperial decree, and Zhao Lingjin was very happy to learn Zen from him. Zen Master Yuanwu Keqin did not perfunctorily teach him, and Zhao Lingjin repeatedly requested. Zen Master Yuanwu Keqin said, 'This matter requires corresponding understanding; you must die once to achieve it.' Zhao Lingjin silently understood. He once wrote a memorial himself, which roughly said, 'The family is poor and has suffered calamities. Who knows that everything has been completely lost? There is no one in the empty room, and the robbers have come several times without finding anything to take.' After seeing it, Zen Master Yuanwu Keqin instructed him to protect his original mind well. In the winter of the Gengshen year of Shaoxing (1140), Zhao Lingjin, along with Wang Neihan Zao, Li Chancellor Bing, and Zeng Attendant Kai, went to Jingshan to visit Zen Master Dahui Zonggao. Zen Master Dahui Zonggao, upon hearing of their arrival, ordered the drums to be beaten to welcome them into the Zen room. Zhao Lingjin happily followed with incense. Zen Master Dahui Zonggao asked, 'How do you understand the saying 'Zhaozhou Washes the Bowl' (Zhaozhou: Zen Master Zhaozhou Congshen of the Tang Dynasty, Bowl: a monk's eating utensil)?' Zhao Lingjin said, 'What bowl are you asking for?' He then flicked his sleeves and walked out. Zen Master Dahui Zonggao got up and grabbed him, saying, 'The ancients attained enlightenment here, why do you not attain enlightenment?' Zhao Lingjin wanted to answer, but Zen Master Dahui Zonggao scolded him, saying, 'What bowl are you asking for?' Zhao Lingjin said, 'It still needs this old man.'

Xu Fu, Privy Councilor of the Song Dynasty (Successor to Zen Master Zhaojue Qin)

徐俯。字師川。分寧人。號東湖居士。建炎中。累官僉書樞密院事。每侍先龍圖。謁法昌靈源二禪師。語論終日。公聞之藐如也。及法昌歸寂在笑談間。公異之。始篤信此道。后丁父憂。念無以報罔極。命靈源至孝址說法。靈源登座。問答已。乃曰。諸仁者。祇如龍圖平日讀萬卷書。如水傳器。涓滴不遺。且道尋常著在甚麼處。而今舍識之後。這著萬卷書底。又卻向甚麼處去也。公聞灑然有得。遂曰。吾無憾矣。靈源下座。問曰。學士適來。見個甚麼。便恁么道。公曰。若有所見。則鈍置和尚去也。靈源曰。恁么則老僧不如。公曰。和尚是何心行。靈源大笑。靖康初。為尚書外郎。與朝士同志者。掛缽于天寧寺之擇木堂。力參圓悟。圓悟亦喜其見地超邁。一日至書記寮。指圓悟頂相曰。這老漢。腳跟猶未點地在。圓悟䫌面曰。甕里何曾走卻鱉。公曰。且喜老漢腳跟點地。圓悟曰。莫謗他好。公休去。

宋尚書莫將(嗣法大隨靜)

莫將。字少虛。豫章人。官至尚書。因宦西蜀。謁南堂靜禪師。咨決心要。南堂令向好處提撕。適如廁。俄聞穢氣。急以手掩鼻。遂有省。即呈以偈曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓處。得來元在鼻尖頭。南堂答曰。一法才通法法周。縱橫妙用更何求

【現代漢語翻譯】現代漢語譯本徐俯，字師川，分寧（今江西省九江市修水縣）人，號東湖居士。建炎年間（1127-1130年），多次陞官至僉書樞密院事。他每次侍奉他的父親龍圖閣直學士，都會去拜訪法昌禪師和靈源禪師，整天與他們交談佛法，但徐俯對此卻不以為然。等到法昌禪師圓寂時，在談笑之間安然離世，徐俯對此感到驚異，才開始篤信佛法。後來他因為父親去世而丁憂，想到沒有什麼可以報答父母的恩情，於是請靈源禪師到孝址說法。靈源禪師登上法座，問答完畢后，說道：『各位仁者，就像龍圖閣直學士平日裡讀了萬卷書，就像用水傳遞器物一樣，一滴也不遺漏。那麼請問，他平時把這些知識放在哪裡呢？而現在捨棄了意識之後，這萬卷書的底蘊，又將到哪裡去呢？』徐俯聽了，頓時有所領悟，於是說道：『我沒有什麼遺憾了。』靈源禪師走下法座，問道：『學士剛才，見到了什麼，就這麼說？』徐俯說：『如果我有所見，那就埋沒了和尚您了。』靈源禪師說：『這麼說來，老僧不如你啊。』徐俯說：『和尚您是怎樣的心境呢？』靈源禪師大笑。靖康初年（1126年），徐俯擔任尚書外郎，與朝中志同道合的人，在天寧寺的擇木堂掛單，努力參悟圓悟禪師的教誨。圓悟禪師也很欣賞他見地超凡。一天，徐俯來到書記寮，指著圓悟禪師的頂相說：『這老漢，腳跟還沒有點地呢。』圓悟禪師反駁道：『甕里哪裡跑得了鱉？』徐俯說：『可喜老漢腳跟點地了。』圓悟禪師說：『不要誹謗他，你走吧。』

宋尚書莫將（繼承了大隨靜禪師的法脈）莫將，字少虛，豫章（今江西省南昌市）人，官至尚書。因為在西蜀做官，拜訪了南堂靜禪師，請教決斷心要的方法。南堂靜禪師讓他向好處提撕。一次，莫將上廁所，忽然聞到穢氣，急忙用手摀住鼻子，於是有所領悟，隨即呈上一偈：『從來姿韻愛風流，幾笑時人向外求。萬別千差無覓處，得來元在鼻尖頭。』南堂靜禪師回答說：『一法才通法法周，縱橫妙用更何求。』

【English Translation】 English version Xu Fu, styled Shichuan, was from Fanning (present-day Xiushui County, Jiujiang City, Jiangxi Province), and went by the name Donghu Hermit. During the Jianyan period (1127-1130), he was repeatedly promoted to the position of Vice Director of the Secretarial Council. Every time he attended to his father, a Bachelor of the Longtu Pavilion, he would visit Chan Master Fachang and Chan Master Lingyuan, engaging in discussions about the Dharma all day long, but Xu Fu did not take it seriously. When Chan Master Fachang passed away peacefully amidst laughter and conversation, Xu Fu was amazed by this and began to firmly believe in Buddhism. Later, he observed mourning for his father's death and, feeling that there was no way to repay his parents' kindness, he invited Chan Master Lingyuan to preach at Xiaozhi. Chan Master Lingyuan ascended the Dharma seat, and after questions and answers, he said: 'Dear friends, just like the Bachelor of the Longtu Pavilion who usually reads tens of thousands of books, it is like passing objects with water, not a drop is missed. Then, where does he usually put this knowledge? And now, after abandoning consciousness, where will the foundation of these tens of thousands of books go?' Xu Fu listened and suddenly had an epiphany, so he said: 'I have no regrets.' Chan Master Lingyuan stepped down from the Dharma seat and asked: 'Scholar, just now, what did you see that made you say that?' Xu Fu said: 'If I had seen something, then I would have buried the monk.' Chan Master Lingyuan said: 'In that case, the old monk is not as good as you.' Xu Fu said: 'What is the state of mind of the monk?' Chan Master Lingyuan laughed loudly. In the early years of Jingkang (1126), Xu Fu served as a Vice Minister of the Ministry of Personnel and, with like-minded officials in the court, stayed at the Xuanmu Hall of Tianning Temple, diligently studying the teachings of Chan Master Yuanwu. Chan Master Yuanwu also appreciated his extraordinary insight. One day, Xu Fu came to the Records Office, pointed to the top of Chan Master Yuanwu's head, and said: 'This old man, his feet have not yet touched the ground.' Chan Master Yuanwu retorted: 'How can a turtle run away from a jar?' Xu Fu said: 'Congratulations to the old man for having his feet on the ground.' Chan Master Yuanwu said: 'Don't slander him, you go.'

Minister Mo Jiang of the Song Dynasty (inheritor of the Dharma lineage of Chan Master Dasui Jing) Mo Jiang, styled Shaoxu, was from Yuzhang (present-day Nanchang City, Jiangxi Province), and served as a Minister. Because he served as an official in Western Shu, he visited Chan Master Nantang Jing and asked for a method to resolve his doubts. Chan Master Nantang Jing told him to uplift himself towards goodness. Once, Mo Jiang went to the toilet and suddenly smelled a foul odor, hurriedly covering his nose with his hand, and then he had an epiphany, and immediately presented a verse: 'From the beginning, I loved elegance and romance, I laughed at people who sought externally. Ten thousand differences, thousands of differences, there is nowhere to find, but it turns out to be at the tip of my nose.' Chan Master Nantang Jing replied: 'Once one Dharma is understood, all Dharmas are complete, what more to seek in the wonderful application of freedom?'

。青蛇出匣魔軍伏。碧眼胡兒笑點頭(語風信頌云。摸得黃金特地愁支離縱好漫風流。當時若作今時用。截斷尚書臭鼻頭)。

宋龍圖王蕭(嗣法大隨靜)

王蕭。字觀復。官為龍圖。留昭覺日。聞開靜板聲有省。問南堂曰。某有個見處。才被人問卻。開口不得。未審過在甚處。南堂曰。過在有個見處。南堂卻問。朝旆幾時到任。公曰。去年八月四日。南堂曰。自按察幾時離衙。公曰。前月二十。南堂曰。為甚麼道開口不得。公乃契悟。

宋參政李邴(嗣法徑山杲)

李邴。字漢老。濟州任城人。拜參知政事。公醉心祖道有年。聞大慧排默照為邪禪。疑怒相半。及見大慧示眾舉趙州庭柏垂語曰。庭前柏樹子。今日重新舉。打破趙州關。特地尋言語。敢問大眾。既是打破趙州關。為甚麼卻特地尋言語。良久曰。當初祇道茆長短。燒了方知地不平。公領悟。謂天慧曰。無老師后語。幾蹉。過。后以書咨決曰。邴近扣籌室。伏蒙激發蒙滯。忽有省入。顧惟根識暗鈍。平生學解。盡落情見。一取一舍。如衣壞絮行草棘中。適自纏繞。今一笑頓釋所疑。欣幸可量。非大宗匠委曲垂慈。何以致此。自到城中。著衣吃飯。抱子弄孫。色色仍舊。既無拘執之情。亦不作奇特之想。其餘宿習舊障。亦稍輕微。臨

【現代漢語翻譯】現代漢語譯本：青蛇從匣中竄出，魔軍便俯首稱臣。碧眼的胡人笑著點頭（語風信頌說道：『摸到黃金反而特別發愁，即使支離破碎也任其風流。當時如果像現在這樣用，早就截斷尚書那令人厭惡的鼻子了』）。

宋朝龍圖閣大學士王蕭（傳承自大隨靜禪師的法脈）

王蕭，字觀復，官至龍圖閣大學士。他住在昭覺寺時，聽到開靜的板聲有所領悟。他問南堂禪師：『我有個見解，但被人問到時，卻說不出口，不知錯在哪裡？』南堂禪師說：『錯在有個見解。』南堂禪師反問：『您什麼時候到任的？』王蕭說：『去年八月初四（公元紀年）。』南堂禪師說：『您什麼時候離開按察司衙門的？』王蕭說：『前月二十（公元紀年）。』南堂禪師說：『為什麼說不出口呢？』王蕭因此而領悟。

宋朝參知政事李邴（傳承自徑山杲禪師的法脈）

李邴，字漢老，濟州任城人，官拜參知政事。他醉心於禪宗多年，聽說大慧宗杲禪師批判默照禪為邪禪，既疑惑又憤怒。等到他見到大慧宗杲禪師向大眾開示，引用趙州禪師的庭前柏樹公案，並垂示法語說：『庭前柏樹子，今日重新舉。打破趙州關，特地尋言語。』敢問各位，既然是打破趙州關，為什麼還要特地尋言語？』良久之後說：『當初只知道茅草長短，燒了才知道地不平。』李邴因此領悟。他對大慧宗杲禪師說：『沒有老師的后語，幾乎就錯過了。』後來他寫信請教說：『李邴近日在扣籌室，蒙受您的啓發，得以開悟。只是我根基遲鈍，平生所學，都落在情見之中。一取一舍，就像穿著破爛的衣服行走在荊棘叢中，反而把自己纏繞住了。現在一笑就頓然消除了疑惑，欣喜之情難以言表。如果不是大宗匠您委曲垂慈，怎麼能達到這種境界呢？自從回到城中，穿衣吃飯，抱子弄孫，習氣依舊。既沒有拘執之情，也不作奇特的想法。其餘的宿習舊障，也稍微減輕了。臨

【English Translation】 English version: The green snake emerges from its box, and the demon army submits. The blue-eyed barbarian smiles and nods (The Verse of the Wind Letter says: 'Grasping gold brings special sorrow; even if fragmented, let it be unrestrained. If it had been used then as it is now, the stinking nose of the Minister would have been cut off long ago').

Song Dynasty Grand Academician of the Dragon Pavilion, Wang Xiao (inheritor of the Dharma from Great Sui Jing)

Wang Xiao, styled Guanfu, served as a Grand Academician of the Dragon Pavilion. While residing at Zhaojue Temple, he had an awakening upon hearing the sound of the opening-stillness board. He asked Zen Master Nantang: 'I have a view, but when asked about it, I cannot express it. I don't know where the mistake lies.' Zen Master Nantang said: 'The mistake lies in having a view.' Zen Master Nantang then asked: 'When did you arrive at your post?' Wang Xiao said: 'The fourth day of the eighth month of last year (Gregorian calendar).' Zen Master Nantang said: 'When did you leave the office of the Investigating Censor?' Wang Xiao said: 'The twentieth day of the previous month (Gregorian calendar).' Zen Master Nantang said: 'Why do you say you cannot express it?' Wang Xiao thus attained enlightenment.

Song Dynasty Vice-President of the Department of State Affairs, Li Bing (inheritor of the Dharma from Jingshan Gao)

Li Bing, styled Hanlao, was a native of Rencheng in Jizhou, and held the position of Vice-President of the Department of State Affairs. He had been devoted to the ancestral way for many years. Upon hearing that Zen Master Dahui Zonggao criticized Silent Illumination Zen (Mokshacitta) as heretical Zen, he was both doubtful and angry. When he saw Zen Master Dahui Zonggao addressing the assembly, citing Zen Master Zhaozhou's cypress tree in the courtyard, and giving a verse, he said: 'The cypress tree in the courtyard, today it is raised anew. Breaking through the Zhaozhou barrier, deliberately seeking words.' I dare ask everyone, since the Zhaozhou barrier has been broken through, why deliberately seek words?' After a long silence, he said: 'At first, I only knew the length of the thatch; only after it was burned did I realize the ground was uneven.' Li Bing thus attained enlightenment. He said to Zen Master Dahui Zonggao: 'Without the teacher's later words, I would have almost missed it.' Later, he wrote a letter seeking instruction, saying: 'Recently, I, Bing, was in the counting room, and received your inspiration, which allowed me to awaken. However, my roots are dull, and all my learning has fallen into emotional views. Taking one thing and discarding another is like walking through thorns in tattered clothes, only entangling myself. Now, with a smile, I have suddenly dispelled my doubts, and my joy is immeasurable. If it were not for your compassionate guidance, how could I have reached this state? Since returning to the city, dressing, eating, holding children, and playing with grandchildren, my habits remain the same. I have neither attachment nor strange thoughts. The remaining old habits and obstacles have also slightly lessened. Approaching

行叮嚀之語不敢忘也。重念始得入門。而大法未明。應機接物。觸事未能無礙。更望有以提誨。使卒有所至。庶無玷於法席矣。又書曰。比蒙誨答。備悉深旨。邴自驗者三。一事無逆順。隨緣即應。不留胸中。二宿習濃厚。不加排遣。自爾輕微。三古人公案。舊所茫然。時復瞥地。此非自味者。前書大法未明之語。蓋恐得少為足。當擴而充之。豈別求勝解耶。凈勝現流。理則不無。敢不銘佩。

宋寶學劉彥修(嗣法徑山杲)

劉彥修。字子羽。官為寶學。出知永嘉。問道于大慧禪師。大慧曰。僧問。趙州狗子。還有佛性也無。趙州道無。但恁么看。公后乃于柏樹子上發明。有頌曰。趙州柏樹太無端。境上追尋也大難。處處綠楊堪繫馬。家家門底透長安。

宋提刑吳偉明(嗣法徑山杲)

吳偉明。字元昭。官提刑。久參真歇了禪師。得自受用三昧為極致。后訪大慧于洋嶼庵。隨眾入室。大慧舉狗子無佛性話問之。公擬答。大慧以竹篦便打。公無對。遂留咨參。一日大慧謂曰。不須呈伎倆。直須啐地折嚗地斷。方敵得生死。若祇呈伎倆。有甚了期。即辭去。道次延平。倏然契悟。連書數頌。寄大慧。皆室中所問者。有曰。不是心。不是佛。不是物。通身一具金鎖骨。趙州親見老南泉。解道鎮州出

【現代漢語翻譯】現代漢語譯本：您的叮囑之語我不敢忘記。重新思量才得以入門，然而對於佛法大道還未明瞭，在應對事物時，還不能做到毫無障礙。更希望您能給予指導，使我最終有所成就，才不至於玷污了您的法席。您又在信中寫道：『上次承蒙您的教誨和回覆，我完全明白了其中的深刻含義。』我自己驗證了三件事：一是無論順境逆境，都能隨緣應對，不留在心中；二是長久以來的習氣深厚，不加以排斥遣散，自然就會減輕；三是以前對古人的公案茫然不解，現在時常能有所領悟。這些如果不是自己親身體驗，是無法體會的。之前信中說『大法未明』，是恐怕我得到一點就滿足，應當擴充套件並充實它，難道是另外尋求更殊勝的理解嗎？清凈殊勝的境界自然顯現，道理上並非沒有，我怎敢不銘記在心。

宋朝寶學劉彥修（繼承徑山杲的法脈）

劉彥修，字子羽，官職為寶學，后出任永嘉知縣。他向大慧禪師請教佛法。大慧說：『有僧人問趙州禪師，狗子還有佛性嗎？趙州回答說沒有。你就這樣去看。』劉彥修後來在柏樹子上有所領悟，作頌說：『趙州柏樹太無端，境上追尋也大難。處處綠楊堪繫馬，家家門底透長安。』

宋朝提刑吳偉明（繼承徑山杲的法脈）

吳偉明，字元昭，官職為提刑。他長期參學真歇了禪師，得到了自受用三昧（自己體驗禪定的喜悅）的極致。後來到洋嶼庵拜訪大慧禪師，跟隨大眾進入禪室。大慧舉『狗子無佛性』的話來問他。吳偉明剛要回答，大慧就用竹篦打他。吳偉明無言以對，於是留下請教參禪。一天，大慧對他說：『不需要賣弄技巧，必須乾脆利落地折斷，才能了斷生死。如果只是賣弄技巧，什麼時候才能了結？』吳偉明於是告辭離去，在前往延平的路上，忽然開悟，連續寫了幾首頌，寄給大慧，都是關於禪室中所問的問題。其中有：『不是心，不是佛，不是物，通身一具金鎖骨。趙州親見老南泉（南泉普愿禪師），解道鎮州出』

【English Translation】 English version: I dare not forget your words of instruction. I have re-examined them and finally gained entry, but I am still unclear about the Great Dharma. In dealing with things, I am not yet able to be without hindrance. I further hope that you can provide guidance so that I may eventually achieve something, and not disgrace your Dharma seat. You also wrote in your letter: 'I received your teachings and replies, and I fully understand the profound meaning within.' I have verified three things myself: first, whether in favorable or adverse circumstances, I can respond according to conditions without holding onto anything in my mind; second, the long-standing habits are deep-rooted, but without repressing or dispelling them, they will naturally lessen; third, I was previously ignorant of the ancient koans, but now I often have some understanding. These cannot be understood without personal experience. The previous letter said 'The Great Dharma is not clear,' because I fear that I will be content with getting a little, and should expand and enrich it. Is it to seek another superior understanding? Pure and excellent states naturally manifest, and there is no reason why they should not. How dare I not engrave them in my heart.

Song Dynasty Bao Xue Liu Yanxiu (Successor of Jingshan Gao)

Liu Yanxiu, styled Ziyu, held the official position of Bao Xue, and later served as the magistrate of Yongjia. He sought Dharma from Zen Master Dahui. Dahui said, 'A monk asked Zen Master Zhaozhou, does a dog have Buddha-nature? Zhaozhou replied, no. Just look at it that way.' Liu Yanxiu later had an enlightenment at the cypress tree, and composed a verse saying, 'Zhaozhou's cypress tree is too unreasonable, it is very difficult to seek on the realm. Everywhere the green willows are suitable for tying horses, every house's door leads to Chang'an.'

Song Dynasty Judicial Commissioner Wu Weiming (Successor of Jingshan Gao)

Wu Weiming, styled Yuanzhao, held the official position of Judicial Commissioner. He studied with Zen Master Zhenxie Liao for a long time and attained the ultimate in self-enjoyment samadhi (the joy of experiencing samadhi oneself). Later, he visited Zen Master Dahui at Yangyu Hermitage and entered the meditation hall with the assembly. Dahui raised the 'dog has no Buddha-nature' story to ask him. As Wu Weiming was about to answer, Dahui struck him with a bamboo staff. Wu Weiming had no response, so he stayed to consult and practice Zen. One day, Dahui said to him, 'There is no need to show off your skills, you must break it off decisively to end birth and death. If you are just showing off your skills, when will it end?' Wu Weiming then took his leave and departed. On the way to Yanping, he suddenly had an enlightenment and wrote several verses, which he sent to Dahui, all about the questions asked in the meditation hall. One of them said, 'It is not mind, it is not Buddha, it is not a thing, the whole body is a golden skeleton. Zhaozhou personally saw old Nanquan (Zen Master Nanquan Puyuan), and understood that Zhenzhou produced'

蘿蔔。大慧即說偈證之曰。通身一具金鎖骨。堪與人天為軌則。要識臨濟小廝兒。便是當年白拈賊。

宋門司黃彥節(嗣法徑山杲)

門司黃彥節。位元組夫。號妙德。于大慧一喝下。疑情頓脫。大慧以衣付之。嘗舉首山竹篦話。至葉縣近前奪得拗折。擲向階下曰。是甚麼。首山曰瞎。公曰。妙德到這裡。百色無能。但記得曾作臘梅絕句曰。擬嚼枝頭蠟。馨香卻肖蘭。前村深雪裡。莫作嶺梅看。

宋參政錢端禮(嗣法護國元)

錢端禮。字處和。號松窗。任至參政。參護國元禪師。發明己事。後於宗門旨趣。一一極之。淳熙丙申冬。簡堂歸住平田。遂與往來。丁酉秋。示微疾。請簡堂機。詣榻次。公起趺坐。言笑移時。即書曰。浮世虛幻。本無去來。四大五蘊。必歸終盡。蓋為地水風火暫時湊泊。不可錯認為自己。從上諸聖。去住自由。今吾如是。豈不快哉。置筆顧簡堂曰。坐去好。臥去好。簡堂曰。相公去便了。理會甚坐與臥耶。公笑曰。法兄當爲祖道自愛。遂斂目而逝。

宋內翰曾開(嗣法靈隱遠)

曾開。字天游。官至禮部侍郎。久參圓悟。暨往來大慧之門。有年矣。紹聖辛未。佛海遠禪師。住三衢。公與超然居士趙公訪之。問曰。如何是善知識。佛海曰。燈籠露柱。貓兒

【現代漢語翻譯】蘿蔔（隱喻）。大慧禪師於是說了偈語來印證這件事：『通身一具金鎖骨，堪與人天為軌則，要識臨濟小廝兒，便是當年白拈賊。』

宋朝的門司黃彥節（傳承自徑山杲禪師）

門司黃彥節，位元組夫，號妙德。在大慧禪師一聲棒喝下，疑情頓時消解。大慧禪師將衣缽傳授給他。他曾舉首山竹篦的話頭，說到葉縣禪師近前奪過竹篦拗斷，扔向臺階下，問道：『這是什麼？』首山禪師說：『瞎！』黃彥節說：『妙德到這裡，百色無能。』但記得他曾作臘梅絕句說：『擬嚼枝頭蠟，馨香卻肖蘭。前村深雪裡，莫作嶺梅看。』

宋朝的參政錢端禮（傳承自護國元禪師）

錢端禮，字處和，號松窗，官至參政。參護國元禪師，發明了自己的本性。後來對於禪宗的旨趣，一一窮盡。淳熙丙申年（1176年）冬天，簡堂禪師回到平田居住，於是錢端禮與他交往。丁酉年（1177年）秋天，錢端禮略微生病，請簡堂禪師前來開示。簡堂禪師來到床邊，錢端禮起身跏趺而坐，談笑了一會兒，就寫道：『浮世虛幻，本無去來，四大五蘊，必歸終盡。蓋為地水風火暫時湊泊，不可錯認為自己。從上諸聖，去住自由，今吾如是，豈不快哉。』放下筆，看著簡堂禪師說：『坐著去好，還是躺著去好？』簡堂禪師說：『相公您去了便了，理會什麼坐與臥呢？』錢端禮笑著說：『法兄應當爲了祖師的道業而自愛。』於是合上眼睛去世了。

宋朝的內翰曾開（傳承自靈隱遠禪師）

曾開，字天游，官至禮部侍郎。很久以前就參拜圓悟禪師，以及往來於大慧禪師門下，已經很多年了。紹聖辛未年（1091年），佛海遠禪師住在三衢，曾開與超然居士趙公拜訪他，問道：『如何是善知識？』佛海禪師說：『燈籠露柱，貓兒』

【English Translation】 Radish (metaphor). Dahui (Zen master) then spoke a verse to attest to this: 'The whole body is a golden-locked skeleton, worthy to be a model for humans and gods. If you want to know Linji's (Zen master) little servant, he is the white-grabbing thief of that year.'

Song Dynasty Minister Huang Yanjie (inherited from Jingshan Gao)

Minister Huang Yanjie, styled Jiefu, named Miaode. Under Dahui's (Zen master) shout, his doubts were immediately dispelled. Dahui (Zen master) passed the robe to him. He once cited the story of Shoushan's bamboo whisk, saying that he snatched the whisk from Ye Xian (Zen master), broke it, and threw it down the steps, asking, 'What is this?' Shoushan (Zen master) said, 'Blind!' Huang Yanjie said, 'Miaode is useless here.' But he remembered that he once wrote a quatrain about wintersweet: 'Trying to chew the wax on the branches, the fragrance resembles orchids. In the deep snow of the front village, don't mistake it for plum blossoms on the ridge.'

Song Dynasty State Affairs Advisor Qian Duanli (inherited from Huguo Yuan)

Qian Duanli, styled Chuhe, named Songchuang, served as State Affairs Advisor. He consulted Huguo Yuan (Zen master) and realized his own nature. Later, he thoroughly investigated the tenets of Zen. In the winter of the Bing Shen year of Chunxi (1176), Jiantang (Zen master) returned to live in Ping Tian, and Qian Duanli associated with him. In the autumn of the Ding You year (1177), he showed slight illness and asked Jiantang (Zen master) to come and give him guidance. Jiantang (Zen master) came to his bedside, and Qian Duanli got up and sat in the lotus position, talking and laughing for a while. Then he wrote: 'The floating world is illusory, with no coming or going. The four elements and five aggregates must eventually come to an end. They are merely a temporary combination of earth, water, wind, and fire, and should not be mistaken for oneself. All the sages of the past came and went freely. Now I am like this, how can I not be happy?' He put down the pen, looked at Jiantang (Zen master), and said, 'Is it better to go sitting or lying down?' Jiantang (Zen master) said, 'Once you have gone, sir, what does it matter whether you sit or lie down?' Qian Duanli smiled and said, 'Brother, you should cherish yourself for the sake of the ancestral path.' Then he closed his eyes and passed away.

Song Dynasty Academician Zeng Kai (inherited from Lingyin Yuan)

Zeng Kai, styled Tianyou, served as Vice Minister of the Ministry of Rites. He had long consulted Yuanwu (Zen master) and frequented the gate of Dahui (Zen master) for many years. In the Xin Wei year of Shaosheng (1091), Fohai Yuan (Zen master) lived in Sanqu, and Zeng Kai and layman Zhao Chao visited him, asking, 'What is a good teacher?' Fohai (Zen master) said, 'Lantern pillar, cat'

狗子。公曰。為甚麼贊即歡喜。毀即煩惱。佛海曰。侍郎曾見善知識否。公曰。某三十年參問。何言不見。佛海曰。向歡喜處見。煩惱處見。公擬議。佛海震聲便喝。公擬對。佛海曰。開口底不是。公惘然。佛海召曰。侍郎向甚麼處去也。公猛省。遂點頭。說偈曰。咄這瞎驢。叢林妖孽。震地一聲。天機漏泄。有人更問道如何。拈起拂子驀口截。佛海曰。也祇得一橛(公又致書大慧曰。某自幼年發心。參禮知識。扣問此事。弱冠之後。即為婚宦所役。用工夫不純。因循至今老矣。未有所聞。常自愧嘆。今幸私家塵緣都畢。閑居無事。正在痛自鞭策。以償初志。第恨未得親炙教誨耳。一生敗闕。已一一呈似。必能洞照此心。望委曲提警。日用當如何做工夫。庶幾不涉他途。徑與本地相契也。如此說話。敗闕不少。但方投誠。自難隱逃。良可愍也。至扣。大慧答書曰。既為士人。科舉婚宦。聖賢亦不能免。但時時于靜勝中。切不得忘了。須彌山放下著兩則語。但從腳下著實做將去。已過者不須怖畏。亦不必思量。思量怖畏。即障道矣)。

宋待制潘良貴(嗣法佛燈珣)

待制潘良貴居士。字義榮。金華人。年四十回心祖闈。所至掛缽。隨眾參扣。后依佛燈。久之不契。因訴曰。良貴祇欲死去時如何。佛燈曰。

【現代漢語翻譯】現代漢語譯本狗子問：『大人，為什麼讚揚就歡喜，詆譭就煩惱？』佛海（僧人名號，此處指佛海禪師）說：『侍郎（官名，此處指潘良貴）曾見過善知識（指可以引導人走向正道的良師益友）嗎？』潘良貴說：『我三十年來參訪求教，怎麼能說沒見過？』佛海說：『在歡喜處見到，還是在煩惱處見到？』潘良貴猶豫不決。佛海大喝一聲。潘良貴想要回答。佛海說：『開口說的就不是。』潘良貴茫然不知所措。佛海呼喚道：『侍郎，你到哪裡去了？』潘良貴猛然醒悟，於是點頭，說了偈語：『咄！這瞎驢，叢林妖孽。震地一聲，天機漏泄。有人更問道如何，拈起拂子驀口截。』佛海說：『也只得到了一部分。』潘良貴又寫信給大慧（僧人名號，此處指大慧宗杲禪師）說：『我自幼年發心，參禮知識，扣問此事。弱冠之後，即為婚宦所役，用工夫不純，因循至今老矣，未有所聞，常自愧嘆。今幸私家塵緣都畢，閑居無事，正在痛自鞭策，以償初志。第恨未得親炙教誨耳。一生敗闕，已一一呈似，必能洞照此心，望委曲提警，日用當如何做工夫，庶幾不涉他途，逕與本地相契也。』如此說話，敗闕不少，但方投誠，自難隱逃，良可愍也。大慧回信說：『既然是讀書人，科舉婚宦，聖賢也不能免。但時時在清靜的時候，切不可忘了『須彌山放下著』兩則語，但從腳下著實做將去。已過者不須怖畏，亦不必思量。思量怖畏，即障道矣。』

宋朝待制潘良貴（1127-1192）（佛燈珣（僧人名號）的嗣法弟子）

待制潘良貴居士，字義榮，金華人。四十歲時迴心向佛。每到一處都掛單，隨眾參扣。後來依止佛燈（僧人名號，此處指佛燈珣禪師），很久都沒有領悟。於是訴說道：『良貴只想知道死去時會怎麼樣。』佛燈說：

【English Translation】 English version Gouzi asked: 'Sir, why are you happy when praised and annoyed when criticized?' Fohai (monk's name, here referring to Zen Master Fohai) said: 'Have you, Vice Minister (official title, here referring to Pan Liangui), ever seen a good teacher (referring to a good teacher who can guide people to the right path)?' Pan Liangui said: 'I have been consulting and asking for advice for thirty years, how can you say I haven't seen one?' Fohai said: 'Did you see it in the place of joy or in the place of annoyance?' Pan Liangui hesitated. Fohai shouted loudly. Pan Liangui wanted to answer. Fohai said: 'What you say is not it.' Pan Liangui was at a loss. Fohai called out: 'Vice Minister, where have you gone?' Pan Liangui suddenly realized, and then nodded, and said the verse: 'Bah! This blind donkey, a monster in the jungle. A thunderous sound, the secrets of heaven are revealed. If someone asks again, how is it? Pick up the whisk and cut off the mouth.' Fohai said: 'You only got a part of it.' Pan Liangui also wrote to Dahui (monk's name, here referring to Zen Master Dahui Zonggao) saying: 'I have been determined since I was a child, paying homage to teachers and asking about this matter. After I became an adult, I was employed by marriage and officialdom, and my efforts were not pure. I have been procrastinating until I am old, and I have not heard anything. I often feel ashamed and sigh. Now, fortunately, my private worldly affairs are all over, and I am idle and have nothing to do. I am whipping myself hard to repay my original aspirations. I only hate that I have not been able to receive your teachings in person. All the failures of my life have been presented one by one, and you will surely be able to see my heart. I hope you will give me detailed advice on how to do my work on a daily basis, so that I will not stray from other paths and directly connect with my original nature.' Speaking like this, there are many failures, but since I am just surrendering, it is difficult to hide them. It is really pitiful. Dahui replied: 'Since you are a scholar, even sages cannot avoid imperial examinations and marriage. But always in quiet times, you must not forget the two sayings of 'putting down Mount Sumeru', but do it step by step from your feet. You don't need to be afraid of what has passed, and you don't need to think about it. Thinking about fear will hinder the path.'

Pan Liangui, a Song Dynasty (960-1279) Vice Minister (a Dharma heir of Fodeng Xun (monk's name))

Layman Pan Liangui, courtesy name Yirong, was from Jinhua. At the age of forty, he turned his heart to Buddhism. Wherever he went, he stayed in monasteries and consulted with the monks. Later, he followed Fodeng (monk's name, here referring to Zen Master Fodeng Xun), but he did not understand for a long time. So he complained: 'Liangui only wants to know what will happen when he dies.' Fodeng said:

好個封皮。且留著使用。而今不了不當。忽被他換卻封皮。卒無整理處。公又以南泉斬貓兒話。問曰。某看此甚久。終未透徹。告和尚慈悲。佛燈曰。你祇管理會別人家貓兒。不知走卻自家狗子。公于言下如醉醒。

宋侍郎李浩(嗣法天童華)

侍郎李浩。字德遠。號正信。幼閱首楞嚴經。如遊舊國。志而不忘。持橐后。造明果。投誠入室。應庵堪其胸曰。侍郎死後。向甚麼處去。公駭然汗下。應庵喝出。公退參。不旬日竟躋堂奧。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還蚤起。誰悟復誰迷。應庵見稱善。有鬻胭脂者。亦久參應庵。頗自負。公贈之偈曰。不塗紅粉自風流。往往禪徒到此休。透過古今圈䙡后。卻來這裡吃拳頭。

宋吳十三道人(嗣法開善謙)

建寧府仙州山。吳十三道人。每以己事。扣諸禪。及開善歸。結茅于其左。遂往給侍。紹興庚申。三月八日夜。適然啟悟。占偈呈開善曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。開善答曰。啐地折時真慶快。死生凡聖盡平沉。仙州山下呵呵笑。不負相期宿昔心。

先覺宗乘卷三

雙髻釋頓讓訂閱卍新續藏第 87 冊 No. 1620 先覺宗乘

先覺宗乘卷四

徑山語風

老人　圓信　較定

無地地主人　郭凝之　彙編

楊炫之

北魏楊炫之。為期城太守。早慕佛乘。達磨至魏。住禹門千聖寺。炫之問曰。弟子歸心三寶。亦有年矣。而智慧昏蒙。尚迷真理。愿師慈悲開示宗旨。達磨說偈曰。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖同躔。超然名之曰祖。炫之悲喜交並。曰惟愿久住世間。化導群有。

宋云

宋云。北魏使者。胡太后使同比丘慧生。如西域求佛經。行四千里。至赤嶺。始出魏境。又西行再期。至干羅國。得佛書百七十部而還。過[葸-十+夕]嶺。見達磨只履翩翩獨逝。云問。師何往。曰西天去。云歸具說其事。時達磨先已死。門徒發其墓。但有隻履而已。

向居士

向居士。幽棲林野。木食澗飲。北齊天保初。聞二祖盛化。乃致書曰。影由形起。響逐聲來。弄影勞形。不識形為影本。揚聲止響。不知聲是響根。除煩惱而趨涅槃。喻去形而覓影。離眾生而求佛果。喻默聲而求響。故知迷悟一塗。愚智非別。無名作名。因其名則是非生矣。無理作理。因其理則爭論起矣。幻化非真。誰是誰非。虛妄無實。何空何有。將知得無所得。失無所失。未及造謁。聊

【現代漢語翻譯】現代漢語譯本老人、圓信、較定

無地地主人郭凝之彙編

楊炫之

北魏（386年-557年）楊炫之，擔任期城太守。早年就仰慕佛法。Bodhidharma（菩提達摩）到達北魏（386年-557年），住在禹門千聖寺。楊炫之問道：『弟子歸心三寶已經很多年了，但是智慧昏昧，仍然迷惑于真理。希望大師慈悲開示宗旨。』Bodhidharma（菩提達摩）說偈語：『也不因見到惡而生嫌惡，也不因看到善而勤奮去做；也不捨棄智慧而接近愚昧，也不拋棄迷惑而追求覺悟。通達大道超越限量，通曉佛心超出常度。不與凡夫聖人同列，超然獨立稱之為祖。』楊炫之悲喜交加，說：『只希望您長久住在世間，教化引導眾生。』

宋云

宋云，北魏（386年-557年）使者，受胡太后派遣與比丘慧生一同前往西域求取佛經。行走了四千里，到達赤嶺，才走出北魏（386年-557年）國境。又向西走了兩個期程，到達干羅國，得到佛經一百七十部而返回。經過[葸-十+夕]嶺，看見Bodhidharma（菩提達摩）穿著一隻鞋子，獨自翩翩離去。宋云問道：『大師要到哪裡去？』Bodhidharma（菩提達摩）說：『往西天去。』宋云回來后詳細地說了這件事。當時Bodhidharma（菩提達摩）已經去世。門徒打開他的墳墓，只有一隻鞋子而已。

向居士

向居士，隱居在山林原野，以樹木果實為食，以山澗水為飲。北齊（550年-577年）天保初年，聽說二祖弘揚佛法，於是寫信說：『影子由形體而生起，迴響追逐聲音而來。玩弄影子使形體勞累，是不認識形體是影子的根本；停止發聲來止息迴響，是不明白聲音是迴響的根源。消除煩惱而趨向涅槃，好比去除形體而尋找影子；離開眾生而尋求佛果，好比停止發聲而尋求迴響。所以知道迷惑和覺悟是同一條道路，愚笨和智慧沒有分別。沒有名稱而強行命名，因為有了名稱，是非就產生了。沒有道理而強行說成道理，因為有了道理，爭論就興起了。幻化不是真實的，誰是誰非呢？虛妄沒有實體的，哪裡有空和有呢？要知道得到等於沒有得到，失去等於沒有失去。』還沒來得及前去拜訪，姑且...

【English Translation】 English version Elder, Yuan Xin, Jiao Ding

Compiled by Guo Ningzhi, Master of No-Land

Yang Xuanzhi

Yang Xuanzhi of the Northern Wei Dynasty (386-557 AD) served as the prefect of Qicheng. He admired Buddhism from an early age. Bodhidharma (達磨) arrived in Wei and resided at the Thousand Saints Temple in Yumen. Xuanzhi asked: 'Disciple has devoted himself to the Three Jewels for many years, but my wisdom is dim, and I am still迷茫 confused about the truth. I hope the master will compassionately reveal the essence of the teachings.' Bodhidharma (達磨) spoke a verse: 'Do not dislike evil upon seeing it, nor diligently pursue good upon observing it. Do not abandon wisdom to approach foolishness, nor discard delusion to seek enlightenment. Attain the Great Path beyond measure, understand the Buddha-mind beyond deliverance. Do not walk the same path as ordinary beings and sages, transcendently named the Patriarch.' Xuanzhi was filled with both sorrow and joy, and said: 'I only wish that you would dwell in the world for a long time, transforming and guiding all beings.'

Song Yun

Song Yun, an envoy of the Northern Wei Dynasty (386-557 AD), was sent by Empress Dowager Hu along with the monk Huisheng to seek Buddhist scriptures in the Western Regions. After traveling four thousand li, they reached the Red Ridge, finally leaving the territory of Wei. Continuing west for another two periods, they arrived at the Kingdom of Ganluo, obtaining one hundred and seventy Buddhist scriptures before returning. Passing through the [葸-十+夕] Ridge, they saw Bodhidharma (達磨) wearing only one sandal, departing alone. Yun asked: 'Where are you going, Master?' Bodhidharma (達磨) said: 'Going to the Western Heaven.' Yun returned and recounted the matter in detail. At that time, Bodhidharma (達磨) had already passed away. His disciples opened his tomb, finding only one sandal.

Layman Xiang

Layman Xiang lived in seclusion in the forests and fields, eating wood and drinking from streams. In the early years of the Tianbao era of the Northern Qi Dynasty (550-577 AD), upon hearing of the flourishing teachings of the Second Patriarch, he wrote a letter saying: 'Shadows arise from forms, echoes follow sounds. Toiling with shadows harms the form, failing to recognize that the form is the root of the shadow. Silencing sounds to stop echoes, failing to understand that sound is the root of the echo. Eliminating afflictions to strive for Nirvana is like removing the form to seek the shadow. Separating from sentient beings to seek Buddhahood is like silencing sound to seek an echo. Therefore, know that delusion and enlightenment are the same path, foolishness and wisdom are not different. Creating names where there are none, because of names, right and wrong arise. Making reason where there is none, because of reason, disputes arise. Illusions are not real, who is right and who is wrong? Emptiness is without substance, where is emptiness and where is existence? Know that gaining is like not gaining, losing is like not losing.' Before having the chance to visit, for now...

申此意。伏望答之。二祖回示曰。備觀來意皆如實。真幽之理竟不殊。本迷摩尼謂瓦礫。豁然自覺是真珠。無明智慧等無異。當知萬法即皆如。愍此二見之徒輩。申辭措筆作斯書。觀身與佛不差別。何須更覓便無餘。居士捧披祖偈。乃申禮覲。密承印記。

崔趙公

崔趙公。逸其名。問國一欽禪師曰。弟子今欲出家。得否。國一曰。出家乃大丈夫事。非將相之所能為。公於是有省。

楊光庭

唐天寶三年。玄宗遣中使楊光庭。入司空山。采常春藤。因造本凈禪師丈室。禮問曰。弟子慕道斯久。愿和尚慈悲。略垂開示。凈曰。天下禪宗碩學。咸會京師。天使歸朝。足可咨決。貧道隈山傍水。無所用心。光庭泣拜。凈曰。休禮貧道。天使為求佛邪。問道邪。曰弟子智識昏昧。未審佛之與道。其義云何。凈曰。若欲求佛。即心是佛。若欲會道。無心是道。曰云何即心是佛。凈曰。佛因心悟。心以佛彰。若悟無心。佛亦不有。曰云何無心是道。凈曰。道本無心。無心名道。若了無心。無心即道。光庭作禮信受。

杜鴻漸

杜鴻漸。字子巽。濮州濮陽人。家世奉佛。為靈武定策功臣。后以宰相鎮撫益州。遣使詣白崖山。請無住禪師入城問法。曰弟子聞和尚說無憶無念無妄三句法門。未審是

【現代漢語翻譯】現代漢語譯本：請申述您的意思，希望得到您的解答。二祖（二祖慧可，禪宗二祖）回答說：『詳細地看了你的來意，完全如實。真正幽深的道理，其實並沒有什麼不同。原本迷惑時，把摩尼（摩尼寶珠，比喻佛性）當作瓦礫，一旦豁然自覺，才知道那就是真正的寶珠。無明（佛教術語，指迷惑無知）和智慧等等，並沒有什麼差異。應當知道萬法（宇宙間的一切事物和現象）本來就是如此。憐憫那些執著於二見（有和無等對立的觀點）的徒眾，特此申述，提筆寫下這書信。觀照自身與佛沒有差別，何須再向外尋求，便不會有多餘。』居士捧讀二祖的偈語，於是恭敬地行禮拜見，秘密地承受了印可。

崔趙公

崔趙公，遺失了他的名字。問國一禪師說：『弟子現在想出家，可以嗎？』國一禪師說：『出家乃是大丈夫的事，不是將相所能做到的。』崔趙公因此有所領悟。

楊光庭

唐天寶三年（744年），玄宗皇帝派遣中使楊光庭，前往司空山，採摘常春藤。因此拜訪了本凈禪師的丈室，行禮問道：『弟子仰慕佛道很久了，希望和尚慈悲，稍微開示。』本凈禪師說：『天下的禪宗大學者，都聚集在京師。天使您回朝后，完全可以向他們請教。貧道我隱居山水之間，沒有什麼用心。』楊光庭哭拜。本凈禪師說：『不要向貧道行禮。天使您是來求佛呢，還是來問道呢？』楊光庭說：『弟子我智慧淺薄，不知道佛和道，它們的意義是什麼？』本凈禪師說：『如果想要求佛，即心是佛。如果想要會道，無心是道。』楊光庭說：『為什麼說即心是佛？』本凈禪師說：『佛因心而悟，心因佛而彰顯。如果領悟到無心，佛也不存在。』楊光庭說：『為什麼說無心是道？』本凈禪師說：『道本來就是無心，無心就叫做道。如果瞭解了無心，無心就是道。』楊光庭行禮，信受奉行。

杜鴻漸

杜鴻漸，字子巽，濮州濮陽人。家世代奉佛。是靈武平定叛亂的功臣。後來以宰相的身份鎮守益州，派遣使者前往白崖山，請無住禪師入城問法。杜鴻漸說：『弟子聽說和尚您說無憶、無念、無妄這三句法門，不知道是……』

【English Translation】 English version: Please state your meaning, hoping to receive your answer. The Second Patriarch (Huike, the Second Patriarch of Zen) replied: 'Having carefully examined your intention, it is entirely truthful. The truly profound principle is actually not different. Originally confused, one regards Mani (Mani jewel, a metaphor for Buddha-nature) as rubble; once suddenly awakened, one knows it is the true pearl. Ignorance (a Buddhist term referring to delusion and ignorance) and wisdom, etc., are not different. It should be known that all dharmas (all things and phenomena in the universe) are originally like this. Pitying those followers who cling to dualistic views (opposing views such as existence and non-existence), I hereby state this and write this letter. Contemplate that there is no difference between oneself and the Buddha; why seek externally, and there will be nothing superfluous.' The layperson held and read the Second Patriarch's verse, and then respectfully bowed and paid homage, secretly receiving the seal of approval.

Cui, Duke of Zhao

Cui, Duke of Zhao, his name is lost. He asked Zen Master Guoyi: 'This disciple now wishes to become a monk. Is it permissible?' Guoyi said: 'Becoming a monk is a matter for great men, not something that generals and ministers can do.' Duke Cui thus had an awakening.

Yang Guangting

In the third year of the Tianbao era of the Tang Dynasty (744 AD), Emperor Xuanzong sent the envoy Yang Guangting to Sikong Mountain to collect evergreen vines. Therefore, he visited Zen Master Benjing's room, bowed, and asked: 'This disciple has admired the Buddha's path for a long time, and hopes that the monk will be compassionate and give some guidance.' Benjing said: 'The great scholars of Zen Buddhism in the world are all gathered in the capital. When the envoy returns to the court, you can completely consult them. This poor monk lives in the mountains and by the water, and has no intention.' Yang Guangting wept and bowed. Benjing said: 'Do not bow to this poor monk. Is the envoy here to seek the Buddha or to ask about the Dao?' Yang Guangting said: 'This disciple is ignorant and does not know what the meaning of the Buddha and the Dao is.' Benjing said: 'If you want to seek the Buddha, the mind is the Buddha. If you want to understand the Dao, no-mind is the Dao.' Yang Guangting said: 'Why is it said that the mind is the Buddha?' Benjing said: 'The Buddha is enlightened by the mind, and the mind is manifested by the Buddha. If you realize no-mind, the Buddha also does not exist.' Yang Guangting said: 'Why is it said that no-mind is the Dao?' Benjing said: 'The Dao is originally no-mind, and no-mind is called the Dao. If you understand no-mind, no-mind is the Dao.' Yang Guangting bowed, believed, and accepted it.

Du Hongjian

Du Hongjian, styled Zixun, was from Puyang in Puzhou. His family had been devoted to Buddhism for generations. He was a meritorious official in pacifying the rebellion in Lingwu. Later, as prime minister, he governed Yizhou and sent an envoy to White Cliff Mountain to invite Zen Master Wuzhu into the city to ask about the Dharma. Du Hongjian said: 'This disciple has heard the monk say the three phrases of no-recollection, no-thought, and no-delusion. I do not know if it is...'

一是三。無住曰。無憶名戒。無念名定。無妄名慧。一心不生。即具戒定慧。非一非三也。公曰。后句妄字。莫是從心之忘乎。曰從女者是。公曰。有據否曰法句經云。若起精進心。是妄非精進。若能心不妄。精進無有涯。公又問。師還以三句示人否。無住曰。初心學人。還令息念。澄停識浪。水清影現。悟無念體。寂滅現前。無念亦不立也。於時庭樹鴉鳴。無住問。相公聞否。曰聞。鴉去又問。今聞否。曰鴉去無聲。云何言聞。無住曰。聞與不聞。非關聞性。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性。不隨聲生。不隨聲滅。悟此聞性。即免聲塵之所流轉。乃至色香味觸。亦復如之。公喜躍稱善。又問。何名第一義。第一義者。從何次第得入。無住曰。第一義無有次第。亦無出入。世諦一切有。第一義即無。諸法無性性。說名第一義。佛言。有法名俗諦。無性第一義。公曰。如師開示。實不可思議。公又曰。弟子性識微淺。昔因公暇。撰得起信論章疏兩卷。可得稱佛法否。無住曰。一切法。從本以來。離言說相。離名字相。離心緣相。畢竟平等。無有變異。唯有一心。故名真如。今相公著言說相。著名字相。著心緣相。既著種種相。云何是佛法。公又問。云何不生。云何不滅。如何得解脫。無住曰。

【現代漢語翻譯】現代漢語譯本一是三。無住（人名）說：『沒有憶念叫做戒，沒有念頭叫做定，沒有虛妄叫做慧。』一心不生起，就具備了戒、定、慧，既不是一，也不是三。相公（對王公的尊稱）問：『后一句的『妄』字，莫非是從心中之『忘』而來？』無住說：『是從『女』旁的『妄』。』相公問：『有依據嗎？』無住說：『《法句經》說：『如果生起精進心，那是虛妄而非真精進；如果能心不虛妄，精進就沒有止境。』相公又問：『師父還用這三句話開示他人嗎？』無住說：『對於初學之人，還是讓他們止息念頭，澄清停息意識的波浪，水清則影子顯現，領悟無念的本體，寂滅的境界就會顯現。但無念的觀念也不應執著。』當時庭院裡的樹上烏鴉鳴叫，無住問：『相公聽到了嗎？』相公說：『聽到了。』烏鴉飛走後又問：『現在聽到了嗎？』相公說：『烏鴉飛走後就沒有聲音了，怎麼說聽到呢？』無住說：『聽到與不聽到，與聽聞的本性無關。有聲音的時候，是聲音的塵境自己產生；沒有聲音的時候，是聲音的塵境自己消滅。而這聽聞的本性，不隨聲音的產生而產生，也不隨聲音的消滅而消滅。領悟這聽聞的本性，就能免受聲音塵境的流轉，乃至色、香、味、觸也是如此。』相公聽后喜悅，稱讚說好。又問：『什麼叫做第一義（ परमार्थ satya， ultimate truth）？第一義，從什麼次第才能進入？』無住說：『第一義沒有次第，也沒有出入。世俗諦（saṃvṛti-satya，conventional truth）一切都是有，第一義就是無。諸法沒有自性的本性，就叫做第一義。佛說，有法叫做俗諦，無自性是第一義。』相公說：『如師父開示，實在不可思議。』相公又說：『弟子性識淺薄，過去空閑時，撰寫了《起信論》章疏兩卷，可以稱作佛法嗎？』無住說：『一切法，從根本上來說，脫離了言說的表象，脫離了名字的表象，脫離了心念的攀緣。畢竟是平等，沒有變異，只有一心，所以叫做真如（Tathātā， suchness）。現在相公執著于言說的表象，執著于名字的表象，執著於心唸的攀緣，既然執著于種種表象，怎麼能說是佛法呢？』相公又問：『什麼是不生？什麼是不滅？如何才能得到解脫？』無住說：

【English Translation】 English version 'One is Three.' Wuzhu (name of a person) said, 'No recollection is called precept (戒，śīla), no thought is called samādhi (定，samādhi), no delusion is called prajñā (慧，prajñā).' When a single mind does not arise, it possesses precept, samādhi, and prajñā. It is neither one nor three. The Duke (a respectful title for a high-ranking official) asked, 'Does the 'delusion' (妄) in the last sentence come from the 'forgetfulness' (忘) in the heart?' Wuzhu said, 'It is 'delusion' (妄) with the 'woman' (女) radical.' The Duke asked, 'Is there any basis for this?' Wuzhu said, 'The Dhammapada (法句經) says, 'If one arises with a zealous mind, it is delusion and not true zeal; if one's mind is without delusion, zeal has no limit.' The Duke further asked, 'Does the master still use these three sentences to instruct others?' Wuzhu said, 'For beginners, I still instruct them to cease thoughts, to clarify and still the waves of consciousness. When the water is clear, the reflection appears. Realizing the essence of no-thought, the state of nirvana (寂滅) will manifest. But the concept of no-thought should not be clung to either.' At that time, crows were cawing in the trees in the courtyard. Wuzhu asked, 'Did the Duke hear it?' The Duke said, 'I heard it.' After the crows flew away, he asked again, 'Do you hear it now?' The Duke said, 'After the crows flew away, there is no sound. How can you say I hear it?' Wuzhu said, 'Hearing or not hearing is not related to the nature of hearing. When there is sound, it is the sound-dust (聲塵) that arises by itself; when there is no sound, it is the sound-dust that ceases by itself. But this nature of hearing does not arise with the arising of sound, nor does it cease with the ceasing of sound. Realizing this nature of hearing, one can avoid being swayed by the sound-dust, and so it is with form, smell, taste, and touch.' The Duke was delighted and praised it as good. He then asked, 'What is called the First Principle (第一義, Paramārtha satya, ultimate truth)? From what sequence can one enter the First Principle?' Wuzhu said, 'The First Principle has no sequence, nor does it have entry or exit. In conventional truth (世俗諦, saṃvṛti-satya), everything exists; the First Principle is non-existence. The nature of all dharmas (法) being without self-nature is called the First Principle. The Buddha said, 'The dharma that exists is called conventional truth; the absence of self-nature is the First Principle.' The Duke said, 'As the master has revealed, it is truly inconceivable.' The Duke further said, 'This disciple's nature and knowledge are shallow. In the past, during leisure time, I wrote two volumes of commentaries on the Awakening of Faith (起信論). Can they be called the Buddha-dharma?' Wuzhu said, 'All dharmas, from their very origin, are apart from the characteristics of speech, apart from the characteristics of names, and apart from the characteristics of mental conditions. They are ultimately equal, without variation, and there is only one mind, which is called Suchness (真如, Tathātā). Now the Duke clings to the characteristics of speech, clings to the characteristics of names, and clings to the characteristics of mental conditions. Since you cling to all sorts of characteristics, how can it be the Buddha-dharma?' The Duke then asked, 'What is non-arising? What is non-ceasing? How can one attain liberation?' Wuzhu said,

見境心不起。名不生。不生即不滅。既無生滅。即不被前塵所縛。當處解脫。不生名無念。無念即無滅。無念即無縛。無念即無脫。舉要而言。識心即離念。見性即解脫。離識心見性外。更有法門證無上菩提者。無有是處。公曰。何名識心見性。無住曰。一切學道人。隨念流浪。蓋為不識真心。真心者。念生亦不順生。念滅亦不依寂。不來不去。不定不亂。不取不捨。無為無相。活潑潑。平常自在。此心體畢竟不可得。無可知覺。觸目皆如。無非見性也。公繇是益棲心禪悅。自蜀還。食千僧。大曆四年。辭宰相。臨終沐浴。命朝服加僧伽梨。剃鬚發。別眾而逝。遺命依浮屠法焚軀。為塔以葬。不為封樹。

鄴侯李泌

鄴侯李泌。微時在衡岳寺中讀書。聞懶殘禪師中宵梵唱。響徹山林。一夕公潛往道名瞻拜。殘大詬曰。是將賊我。公拜益恭。殘撥牛糞火中出一芋。以半授公啖之。公捧食再拜謝。殘曰。慎勿多言。領取十年宰相。

張濆行者

南陽張濆行者。問于忠國師曰。承和尚說無情說法。某甲未體其事。乞和尚垂示。國師曰。汝若問無情說法。解他無情。方得聞我說法。汝但聞取無情說法去。

魚軍容

魚軍容。問于忠國師曰。師住白崖山。十二時中如何修道。國師喚童子來

【現代漢語翻譯】現代漢語譯本『見境心不起』，意思是當面對外境時，內心不起任何分別念頭。『名不生』，就是說各種名相概念不會產生。『不生即不滅』，既然沒有產生，也就沒有消滅。『既無生滅』，既然沒有生滅，『即不被前塵所縛』，就不會被過去的經歷和感受所束縛。『當處解脫』，當下就能獲得解脫。『不生名無念』，不起念就叫做無念。『無念即無滅』，沒有念頭的產生，也就沒有念頭的消滅。『無念即無縛』，沒有念頭就沒有束縛。『無念即無脫』，無念的狀態就是解脫。總而言之，認識到自己的心就是遠離妄念，見到自性就是解脫。除了認識心和見到自性之外，如果還有其他法門可以證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），那是不可能的。李泌問：『什麼叫做識心見性？』無住禪師回答說：『所有學道的人，隨著念頭到處流浪，就是因為不認識真心。真心是，念頭產生時也不順應它產生，念頭消滅時也不執著于寂靜。不來不去，不靜不定，不取不捨，無為無相，活潑潑地，平常自在。這顆心的本體畢竟是不可得的，無法用知覺去感知。接觸到的一切都如實顯現，無一不是見性。』李泌因此更加專注于禪定帶來的喜悅。從四川回來后，他供養了一千名僧人。大曆四年（769年），他向宰相告辭，臨終前沐浴，穿上朝服，又披上僧伽梨（saṃghāṭī，袈裟），剃去鬚髮，與眾人告別後去世。他留下遺囑，按照佛教的火葬方式處理遺體，建塔安葬，不要封土植樹。'

鄴侯李泌鄴侯李泌，年輕時在衡岳寺中讀書，聽到懶殘禪師半夜梵唱，聲音響徹山林。一天晚上，李泌偷偷前去，表明身份，瞻仰拜見。懶殘禪師大聲斥責說：『你這是要害我！』李泌拜得更加恭敬。懶殘禪師從牛糞火中撥出一個芋頭，分一半給李泌吃。李泌捧著芋頭吃了，再次拜謝。懶殘禪師說：『要謹慎，不要多說話，你將會得到十年宰相的職位。』

張濆行者南陽的張濆行者，向忠國師請教說：『我聽和尚您說無情說法，我還沒有領會其中的道理，請和尚您開示。』忠國師說：『你如果問無情說法，理解了無情，才能聽懂我說法。你只管去聽無情說法吧。』

魚軍容魚軍容，向忠國師請教說：『禪師您住在白崖山，一天十二個時辰是如何修道的？』忠國師叫童子過來。

【English Translation】 English version 'Seeing the environment, the mind does not arise.' This means that when facing external circumstances, the mind does not generate any discriminating thoughts. 'Names do not arise,' meaning that various conceptual labels do not come into being. 'Non-arising is non-ceasing,' since there is no arising, there is no ceasing. 'Since there is no arising or ceasing,' then 'one is not bound by past experiences.' One is liberated right where one is. 'Non-arising is called no-thought,' not generating thoughts is called no-thought. 'No-thought is no-cessation,' without the arising of thoughts, there is no cessation of thoughts. 'No-thought is no-bondage,' without thoughts, there is no bondage. 'No-thought is no-liberation,' the state of no-thought is liberation. In short, recognizing one's own mind is being apart from deluded thoughts, and seeing one's nature is liberation. Apart from recognizing the mind and seeing the nature, if there is any other Dharma gate that can attain Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment), it is impossible. Li Bi asked, 'What is meant by recognizing the mind and seeing the nature?' Chan Master Wuzhu replied, 'All those who study the Way wander with their thoughts because they do not recognize their true mind. The true mind is such that when thoughts arise, it does not accord with their arising; when thoughts cease, it does not cling to stillness. It neither comes nor goes, is neither still nor disturbed, neither takes nor rejects, is non-active and without form, lively and naturally at ease. The substance of this mind is ultimately unattainable, and cannot be perceived by the senses. Everything one encounters appears as it is, and there is nothing that is not seeing the nature.' Because of this, Li Bi became even more focused on the joy brought by Chan meditation. After returning from Sichuan, he made offerings to a thousand monks. In the fourth year of the Dali era (769 AD), he resigned from his position as prime minister, and before his death, he bathed, put on his court attire, and then draped himself in a saṃghāṭī (僧伽梨, monastic robe), shaved his beard and hair, and bid farewell to everyone before passing away. He left instructions that his body be cremated according to Buddhist customs, and that a stupa be built for his burial, without any earth mounds or planted trees.

Yehou Li Bi Yehou Li Bi, when he was young, was studying in Hengyue Temple, and heard Chan Master Lancan chanting in the middle of the night, the sound resounding through the mountains and forests. One night, Li Bi secretly went to him, revealed his identity, and paid his respects. Chan Master Lancan loudly scolded him, saying, 'You are trying to harm me!' Li Bi bowed even more respectfully. Chan Master Lancan pulled out a taro from the burning cow dung, and gave half of it to Li Bi to eat. Li Bi held the taro and ate it, and bowed again to thank him. Chan Master Lancan said, 'Be careful, do not speak too much, you will obtain the position of prime minister for ten years.'

Practitioner Zhang Fen Zhang Fen, a practitioner from Nanyang, asked National Teacher Zhong, 'I heard you say that inanimate objects preach the Dharma, but I have not yet understood the principle. Please enlighten me.' National Teacher Zhong said, 'If you ask about inanimate objects preaching the Dharma, and you understand the inanimate, then you will be able to understand my preaching. Just go and listen to the inanimate objects preaching the Dharma.'

Yu Junrong Yu Junrong asked National Teacher Zhong, 'You live on White Cliff Mountain, how do you cultivate the Way during the twelve periods of the day?' National Teacher Zhong called the attendant boy to come.

摩頂曰。惺惺直言惺惺。歷歷直言歷歷。已后莫受人謾。軍容無語(密雲悟代云。不問那知)。

李渤

李渤。字浚之。為江州刺史日。嘗問歸宗常禪師曰。須彌納芥子即不問。如何是芥子納須彌。歸宗曰。人傳使君讀萬卷書。是否。公曰然。歸宗曰。摩頂至踵。如椰子大。萬卷書向何處著。公有省。異日又問。一大藏教。明得個甚麼邊事。歸宗舉拳示之曰。還會么。曰不會。歸宗曰。這個措大拳頭也不識。曰請師指示。歸宗曰。遇人即途中授與。不遇即世諦流佈。

崔群

相國崔群。字敦詩。貝州武城人。被讒出為湖南觀察使。至任。即訪東寺如會禪師。問曰。師以何得。東寺曰。見性得。東寺方病眼。公曰。既云見性。其奈眼何。東寺曰。見性非眼。病眼何害。公稽首謝之。(法眼別云。是相公眼)公見鳥雀于佛頭上放糞。乃問。鳥雀還有佛性也無。東寺曰有。公曰。為甚麼向佛頭上放糞。東寺曰。是伊為甚麼不向鷂子頭上放。

于頔

于頔。字允元。代人。憲宗朝。拜司空同平章事。初為襄州刺史。與居士龐道玄。相得甚歡。一日詣居士問疾。居士謂曰。但願空諸所有。慎勿實諸所無。公嘗問紫玉道通禪師。如何是黑風吹其船舫。漂墮羅剎鬼國。紫玉曰。于頔這客作漢。

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "Zen Master Moding said, 'Speak directly when you are awake, speak directly when you are clear. From now on, don't be deceived by others.' Military Counselor was silent. (Zen Master Miyun Wu said on his behalf, 'How would you know if you didn't ask?')", "", "Li Bo", "", "Li Bo, styled Junzhi, once asked Zen Master Guizong Chang while serving as the Prefect of Jiangzhou, 'I won't ask about Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) being contained in a mustard seed (mustard seed, a metaphor for something extremely small), but how can a mustard seed contain Mount Sumeru?' Zen Master Guizong said, 'People say that the Prefect (a respectful term for a local official) has read ten thousand scrolls of books, is that so?' Li Bo said, 'Yes.' Zen Master Guizong said, 'From the crown of your head to the soles of your feet, you are the size of a coconut. Where are the ten thousand scrolls of books stored?' Li Bo had some understanding. One day he asked again, 'What does this entire Tripitaka (Tripitaka, the complete collection of Buddhist scriptures) explain?' Zen Master Guizong raised his fist to show him, saying, 'Do you understand?' Li Bo said, 'No.' Zen Master Guizong said, 'This boor doesn't even recognize a fist.' Li Bo said, 'Please instruct me, Master.' Zen Master Guizong said, 'If I meet the right person, I will teach them on the road; if not, let it circulate in the mundane world.'", "", "Cui Qun", "", "Chancellor Cui Qun, styled Dunshi, was from Wucheng in Beizhou. He was slandered and transferred to serve as the Inspector of Hunan. Upon arriving at his post, he visited Zen Master Ruhui of Dongsi Temple and asked, 'What did you rely on to attain enlightenment, Master?' Zen Master Dongsi said, 'Attaining enlightenment through seeing one's nature (seeing one's nature, a Buddhist term referring to the realization of the emptiness of self-nature).' At the time, Zen Master Dongsi was suffering from an eye ailment. Cui Qun said, 'Since you say you see your nature, what about your eyes?' Zen Master Dongsi said, 'Seeing one's nature is not done with the eyes; what harm is there in having diseased eyes?' Cui Qun bowed and thanked him. (Zen Master Fayan had a different saying: 'It is the Chancellor's eyes that have the problem.') Cui Qun saw birds defecating on the Buddha statue's head and asked, 'Do birds have Buddha-nature (Buddha-nature, a Buddhist term referring to the potential for all beings to become Buddhas)?' Zen Master Dongsi said, 'Yes.' Cui Qun said, 'Why do they defecate on the Buddha statue's head?' Zen Master Dongsi said, 'Why don't they defecate on the hawk's head?'", "", "Yu Di", "", "Yu Di, styled Yunyuan, was from Dai. During the reign of Emperor Xianzong of Tang (805-820), he was appointed as Sikong Tongpingzhangshi (Chancellor). Initially, when he served as the Prefect of Xiangzhou, he became very close to Layman Pang Daoxuan (Layman Pang, a famous Buddhist layman of the Tang Dynasty). One day, he visited the layman to inquire about his illness. The layman said, 'I only hope to empty all attachments; do not cling to emptiness.' Yu Di once asked Zen Master Ziyu Daotong, 'What is it like when a black wind blows a boat, causing it to drift into the land of the Raksasas (Raksasa, evil spirits in Buddhism)?' Zen Master Ziyu said, 'Yu Di, you are just a hired hand.'" ] }

問恁么事作么。公失色。紫玉乃指曰。祇這便是漂墮羅剎鬼國也。公又問。如何是佛。紫玉喚相公。公應諾。紫玉曰。更莫別求。(天奇云。一呼一諾。賓主分明。因甚麼卻墮羅剎鬼國。皆因逐語隨言。拋真棄覺。被這黑風扇鼓。萬劫漂沈。焉得不為客作賤人。豎起拂子云。若向這裡會得。頓出無明業海。免宿門前草菴)藥山聞之曰。噫可惜於家漢。生埋向紫玉山中。公聞乃謁見藥山。藥山曰。聞相公在紫玉山中。大作佛事。是否。公曰不敢。承聞有語相救。今日特來。藥山曰。有疑但問。公曰。如何是佛。藥山召于頔。公應諾。藥山曰。是甚麼。公於此有省(招慶共羅山舉次。招慶雲。一等是道。甚是奇特。雲泥有隔。羅山云。大師也不得草草。當時賴遇于相公。可中草窠里。若撥著個焦尾大蟲何處有藥山也。招慶雲。作么生。羅山云。還知于相是鍛了金么)。

韓愈

韓愈。字退之。貶潮州。后訪靈山大顛寶通禪師。問曰。師春秋多少。大顛提起數珠曰。會么。公曰不會。大顛曰。晝夜一百八。公不曉。遂回。次日再來。至門前見首座。舉前話問。意旨如何。首座扣齒三下。及見大顛理前問。大顛亦扣齒三下。公曰。原來佛法無兩般。大顛曰。是何道理。公曰。適來問首座。亦如是。大顛乃召首座。

【現代漢語翻譯】現代漢語譯本問：『這是什麼事？』于頔（人名）驚慌失色。紫玉（人名）指著說：『這就是漂墮羅剎鬼國啊！』于頔又問：『什麼是佛？』紫玉呼喚：『相公！』于頔應諾。紫玉說：『更不要向別處尋求。』（天奇禪師評論說：『一呼一諾，賓主分明。因什麼卻墮入羅剎鬼國？都是因為逐字逐句地跟隨言語，拋棄了真覺，被這黑風扇動，萬劫沉淪。怎能不為他人作嫁衣裳？』豎起拂塵說：『若能在這裡領會，就能頓出無明業海，免於寄宿門前的草菴。』）藥山禪師聽聞此事後說：『唉！可惜了這位好漢，竟然被活埋在紫玉山中。』于頔聽聞后，前去拜見藥山禪師。藥山禪師說：『聽說相公在紫玉山中，大作佛事，是這樣嗎？』于頔說：『不敢當。承蒙聽說有話可以相救，今日特來。』藥山禪師說：『有疑問就問吧。』于頔問：『什麼是佛？』藥山禪師呼喚：『于頔！』于頔應諾。藥山禪師說：『這是什麼？』于頔於此有所領悟。（招慶禪師和羅山禪師一起舉這個例子。招慶禪師說：『同樣是說法，卻如此奇特，雲泥之別。』羅山禪師說：『大師也不可草率。當時幸虧遇到了于相公，還算是在草窠里。如果撥動的是焦尾大蟲，哪裡還有藥山禪師呢？』招慶禪師問：『怎麼說？』羅山禪師說：『難道你知道于相公是鍛過的金子嗎？』）

韓愈

韓愈（人名），字退之，被貶到潮州。後來拜訪靈山大顛寶通禪師（人名）。問道：『禪師春秋多少？』大顛禪師提起數珠說：『會嗎？』韓愈說：『不會。』大顛禪師說：『晝夜一百零八。』韓愈不明白，於是返回。第二天再次前來，到門前見到首座，舉起之前的話詢問，意旨如何。首座扣齒三下。等到見到大顛禪師，韓愈重提之前的問題，大顛禪師也扣齒三下。韓愈說：『原來佛法沒有兩樣。』大顛禪師問：『是什麼道理？』韓愈說：『剛才問首座，也是這樣。』大顛禪師於是召來首座。

【English Translation】 English version Asked: 'What is this matter?' Yu Di (person's name) turned pale. Ziyu (person's name) then pointed and said: 'This is precisely drifting into the Rakshasa (demon) country!' Yu Di then asked: 'What is Buddha?' Ziyu called out: 'Your Excellency!' Yu Di responded. Ziyu said: 'Don't seek elsewhere.' (Zen Master Tianqi commented: 'One call, one response, host and guest are distinct. Why then did he fall into the Rakshasa country? It's all because of following words and language, abandoning true awareness, being fanned by this black wind, sinking for countless eons. How can he not be working for others?' Raising his whisk, he said: 'If you can understand here, you can instantly escape the sea of ignorance and karma, avoiding lodging in the thatched hut before the gate.') Upon hearing this, Zen Master Yaoshan said: 'Alas! What a pity for this good man, to be buried alive in Ziyu Mountain.' Upon hearing this, Yu Di went to visit Zen Master Yaoshan. Zen Master Yaoshan said: 'I heard that Your Excellency is performing great Buddhist affairs in Ziyu Mountain, is that so?' Yu Di said: 'I dare not. I heard that there were words that could save me, so I came here today.' Zen Master Yaoshan said: 'If you have doubts, just ask.' Yu Di asked: 'What is Buddha?' Zen Master Yaoshan called out: 'Yu Di!' Yu Di responded. Zen Master Yaoshan said: 'What is this?' Yu Di had an awakening at this point. (Zen Master Zhaoqing and Zen Master Luoshan cited this example together. Zen Master Zhaoqing said: 'It's the same Dharma, yet so peculiar, like the difference between clouds and mud.' Zen Master Luoshan said: 'The master should not be careless either. At that time, fortunately, he met Your Excellency Yu, still in the grass patch. If he had stirred up a Jiao Wei (burnt tail) tiger, where would Zen Master Yaoshan be?' Zen Master Zhaoqing asked: 'How so?' Zen Master Luoshan said: 'Do you know that Your Excellency Yu is forged gold?')

Han Yu

Han Yu (person's name), styled Tuizhi, was demoted to Chaozhou. Later, he visited Zen Master Dadian Baotong (person's name) of Lingshan. He asked: 'How old is the Zen Master?' Zen Master Dadian raised his rosary and said: 'Do you understand?' Han Yu said: 'I don't understand.' Zen Master Dadian said: 'Day and night, one hundred and eight.' Han Yu did not understand, so he returned. The next day, he came again. At the gate, he saw the head monk and raised the previous question, asking what the meaning was. The head monk knocked his teeth three times. When he saw Zen Master Dadian, Han Yu repeated the previous question, and Zen Master Dadian also knocked his teeth three times. Han Yu said: 'Originally, the Buddha-dharma is not two different things.' Zen Master Dadian asked: 'What is the reason?' Han Yu said: 'Just now, I asked the head monk, and it was the same.' Zen Master Dadian then summoned the head monk.

是汝如此對否。首座曰是。大顛便打趁出院。(語風信拈云。大顛和尚。賊過後張弓。活埋他俗人。雖然如是。只救得一半。頌云。夜深賊被狗子咬。墻洞慌忙補得好。補不好。長安幾個知天曉)公一日又問曰。弟子軍州事繁。佛法省要處。乞師一語。大顛良久。公罔措。時三平為侍者。乃敲禪床三下。大顛曰。作么。三平曰。先以定動。后以智拔。公乃曰。和尚門風高峻。弟子于侍者邊。得個入處。

燕王

燕王至觀音院。訪趙州從諗禪師。師乃端坐不起。燕王問曰。人王尊耶。法王尊耶。師曰。若在人王。人王中尊。若在法王。法王中尊。燕王唯然。

王镕

王镕。帥真定。自稱趙王。嘗入東院。訪趙州諗禪師。趙州不起。以手拍膝曰。會么。镕曰不會。趙州曰。自小持齋身已老。見人無力下禪床。镕尤加禮重。翌日令客將傳語。趙州下禪床受之。侍者曰。和尚見大王來。不下禪床。今日軍將來。為甚麼卻下禪床。趙州曰。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。因侍者報。大王來也。趙州曰。萬福大王。侍者曰。未到在。趙州曰。又道來也。镕問曰。和尚尊年。有幾個齒在。趙州曰。祇有一個。镕曰。爭吃得物。趙州曰。雖然一個。下下咬著。

【現代漢語翻譯】現代漢語譯本『是汝如此對否？』（你這樣回答對嗎？）首座說：『是。』大顛禪師便打他，把他趕出院子。（語風信禪師評論說：『大顛和尚，這是賊走了才拉弓，活埋了他這個俗人。雖然如此，也只救了一半。』並作偈頌說：『夜深賊被狗咬，墻洞慌忙補得好。補不好？長安（唐朝首都，公元618年-907年）有幾個人知道天亮？』）有一天，韋宙又問大顛禪師說：『弟子我管理軍州事務繁忙，請老師用一句話概括佛法最重要的部分。』大顛禪師沉默良久。韋宙感到不知所措。當時三平禪師作為侍者，便敲了禪床三下。大顛禪師問：『做什麼？』三平禪師說：『先用定力使他動搖，後用智慧拔除他的疑惑。』韋宙於是說：『和尚您的門風高峻，弟子我從侍者這裡，找到了一個入門之處。』

燕王燕王來到觀音院，拜訪趙州從諗（shěn）禪師。趙州禪師端坐不動。燕王問道：『是人王尊貴，還是法王尊貴？』趙州禪師說：『如果在人王之中，人王最尊貴；如果在法王之中，法王最尊貴。』燕王表示贊同。

王镕王镕，擔任真定（今河北正定）的節度使，自稱趙王。曾經進入東院，拜訪趙州從諗（shěn）禪師。趙州禪師不起身，用手拍著膝蓋說：『會嗎？』王镕說：『不會。』趙州禪師說：『從小持齋身體已經老了，見人無力下禪床。』王镕更加禮敬他。第二天命令門客傳話，趙州禪師下禪床接受。侍者說：『和尚您見大王來，不下禪床，今天軍將來，為什麼卻下禪床？』趙州禪師說：『這不是你所能理解的。第一等人來，我在禪床上接待；中等人來，我下禪床接待；末等人來，我在三門外接待。』因為侍者報告說：『大王來了！』趙州禪師說：『萬福大王。』侍者說：『還沒到呢。』趙州禪師說：『又說來了。』王镕問道：『和尚您多大年紀了，有幾顆牙齒？』趙州禪師說：『只有一顆。』王镕說：『怎麼吃東西？』趙州禪師說：『雖然只有一顆，上下都能咬著。』

【English Translation】 English version 『Is your answer correct?』 The head monk said, 『Yes.』 Grand Master Da Dian then hit him and chased him out of the monastery. (Zen Master Yufengxin commented, 『Grand Master Da Dian, he is drawing the bow after the thief has gone, burying this layman alive. Even so, he only saved half of him.』 And composed a verse: 『In the deep night, the thief is bitten by the dog, hastily patching the hole in the wall. Patched well or not? How many in Chang'an (capital of Tang Dynasty, 618-907 AD) know when dawn will break?』) One day, Wei Zhou asked Grand Master Da Dian, 『As your disciple, I am busy with military and administrative affairs. Please, Master, summarize the most essential part of the Buddha-dharma in one sentence.』 Grand Master Da Dian remained silent for a long time. Wei Zhou felt at a loss. At that time, Zen Master Sanping, as an attendant, knocked on the Zen bed three times. Grand Master Da Dian asked, 『What are you doing?』 Zen Master Sanping said, 『First use stillness to move him, then use wisdom to remove his doubts.』 Wei Zhou then said, 『Master, your monastic tradition is lofty. I have found an entry point from the attendant.』

Prince Yan Prince Yan arrived at the Guanyin Monastery to visit Zen Master Zhaozhou Congshen. The Master sat upright and did not rise. Prince Yan asked, 『Is the human king more venerable, or the Dharma king more venerable?』 The Master said, 『If among human kings, the human king is the most venerable; if among Dharma kings, the Dharma king is the most venerable.』 Prince Yan agreed.

Wang Rong Wang Rong, the military commissioner of Zhending (now Zhengding, Hebei), proclaimed himself Prince Zhao. He once entered the East Monastery to visit Zen Master Zhaozhou Congshen. Zhaozhou did not rise, but patted his knee with his hand and said, 『Do you understand?』 Wang Rong said, 『I do not understand.』 Zhaozhou said, 『Since childhood, I have observed a vegetarian diet and my body is old; I have no strength to get off the Zen bed when I see people.』 Wang Rong showed him even greater respect. The next day, he ordered a guest to convey a message, and Zhaozhou got off the Zen bed to receive it. The attendant said, 『Master, when the Great King came, you did not get off the Zen bed; today the military commissioner comes, why do you get off the Zen bed?』 Zhaozhou said, 『This is not something you can understand. When the first-rate person comes, I receive him on the Zen bed; when the middle-rate person comes, I receive him off the Zen bed; when the last-rate person comes, I receive him outside the three gates.』 Because the attendant reported, 『The Great King is coming!』 Zhaozhou said, 『May the Great King have ten thousand blessings.』 The attendant said, 『He has not arrived yet.』 Zhaozhou said, 『You said he was coming.』 Wang Rong asked, 『Master, how old are you, and how many teeth do you have?』 Zhaozhou said, 『I only have one.』 Wang Rong said, 『How can you eat things?』 Zhaozhou said, 『Although there is only one, it bites up and down.』

時镕奏到命服。趙州堅讓不受。左右曰。大王為禪師佛法故。堅請師著此衣。趙州曰。老僧為佛法故。所以不著此衣。后寄拂子與镕曰。若問何處得來。便說老僧平生用不盡者。镕贊師像曰。碧溪之月。清鏡中頭。我師我化。天下趙州。

馬大夫

馬大夫。問趙州曰。和尚還修行也無。趙州曰。老僧若修行即禍事。大夫曰。和尚即不修行。教甚麼人修行。趙州曰。大夫是修行底人。曰某甲何名修行。趙州曰。若不修行。爭得撲在人王位中。喂得來赤凍紅地。無有解出期。大夫乃下淚拜謝。

周員外

趙州問周員外。你還夢見臨濟也無。員外豎起拳。趙州曰。那邊見。員外曰。這邊見。趙州曰。什麼處見臨濟。員外無對。趙州又問。員外什麼處來。曰非來非去。趙州曰。不是老鴉飛來飛去。

劉相公

劉相公。入東院。見趙州掃地。問曰。大善知識。為甚麼卻掃塵。趙州曰。從外來。

竺尚書

竺尚書。問于長沙岑曰。蚯蚓斬為兩段。兩頭俱動。未審佛性在阿那頭。長沙曰。莫妄想。曰爭奈動何。長沙曰。會即風火未散。尚書無對。(又皓月供奉問師。蚯蚓斷為兩段。兩頭俱動。未審佛性在阿那頭。師曰。動與不動。是何境界。曰言不幹典。非智者之所談。祇如和尚

【現代漢語翻譯】時镕上奏請求趙州禪師穿上朝廷賜予的命服。趙州禪師堅決推辭不接受。左右的人說：『大王爲了禪師的佛法，懇請禪師穿上這件衣服。』趙州禪師說：『老僧爲了佛法，所以不穿這件衣服。』後來，他寄了一把拂子給時镕，說：『如果有人問這拂子從哪裡來的，就說老僧平生也用不完。』時镕讚頌趙州禪師的畫像說：『碧溪的月亮，清鏡中的頭。我的老師，我的教化，天下的趙州。』

馬大夫

馬大夫問趙州禪師：『和尚還修行嗎？』趙州禪師說：『老僧如果修行就是禍事。』大夫說：『和尚既然不修行，教誰修行呢？』趙州禪師說：『大夫就是修行的人。』大夫說：『我怎麼算是修行呢？』趙州禪師說：『如果不修行，怎麼能撲在人王的位置中，養得來赤凍紅地，沒有解脫的期限？』大夫於是流淚拜謝。

周員外

趙州禪師問周員外：『你還夢見臨濟（Linji，禪宗大師）嗎？』員外豎起拳頭。趙州禪師說：『那邊見。』員外說：『這邊見。』趙州禪師說：『什麼地方見臨濟？』員外無言以對。趙州禪師又問：『員外從哪裡來？』答道：『非來非去。』趙州禪師說：『不是老鴉飛來飛去。』

劉相公

劉相公進入東院，看見趙州禪師在掃地，問道：『大善知識，為什麼還要掃塵？』趙州禪師說：『從外面來。』

竺尚書

竺尚書問長沙岑（Changsha Cen，禪宗大師）：『蚯蚓被斬為兩段，兩頭都動，不知道佛性在哪一頭？』長沙岑說：『不要妄想。』尚書說：『怎麼能不動呢？』長沙岑說：『會意了就是風火未散。』尚書無言以對。（又皓月供奉問禪師，蚯蚓斷為兩段，兩頭都動，不知道佛性在哪一頭？禪師說：『動與不動，是什麼境界？』皓月供奉說：『言語不符合經典，不是智者所談論的。比如和尚

【English Translation】 Shi Rong奏 (zòu, memorialized) requested that Zhao Zhou (趙州, a Chan master) wear the mandated official robes. Zhao Zhou firmly declined. Those around him said, 'The Great King, for the sake of the Chan master's Buddha-dharma, earnestly requests that you wear these robes.' Zhao Zhou said, 'This old monk, for the sake of the Buddha-dharma, will not wear these robes.' Later, he sent a whisk to Shi Rong, saying, 'If someone asks where this whisk came from, say that the old monk has more than he can ever use in his lifetime.' Shi Rong praised Zhao Zhou's portrait, saying, 'The moon in the green stream, the head in the clear mirror. My teacher, my transformation, Zhao Zhou of the world.'

Official Ma

Official Ma asked Zhao Zhou, 'Does the venerable monk still practice?' Zhao Zhou said, 'If this old monk were to practice, it would be a disaster.' The official said, 'If the venerable monk does not practice, who do you teach to practice?' Zhao Zhou said, 'The official is a practitioner.' The official said, 'How am I considered a practitioner?' Zhao Zhou said, 'If you did not practice, how could you have landed in the position of a king, feeding yourself in a frozen, red land, with no hope of liberation?' The official then shed tears and bowed in gratitude.

Zhou Yuanwai (周員外, a title for a wealthy person)

Zhao Zhou asked Zhou Yuanwai, 'Do you still dream of Linji (臨濟, a Chan master)?' The Yuanwai raised his fist. Zhao Zhou said, 'See you there.' The Yuanwai said, 'See you here.' Zhao Zhou said, 'Where do you see Linji?' The Yuanwai had no reply. Zhao Zhou then asked, 'Where did the Yuanwai come from?' He replied, 'Neither coming nor going.' Zhao Zhou said, 'Not like a crow flying back and forth.'

Liu Xiangong (劉相公, a high-ranking official)

Liu Xiangong entered the East Courtyard and saw Zhao Zhou sweeping the ground. He asked, 'Great virtuous one, why are you sweeping away dust?' Zhao Zhou said, 'Coming from outside.'

Zhu Shangshu (竺尚書, a high-ranking official)

Zhu Shangshu asked Changsha Cen (長沙岑, a Chan master), 'When an earthworm is cut into two pieces, both ends move. I wonder, in which end does the Buddha-nature reside?' Changsha Cen said, 'Do not engage in deluded thinking.' The Shangshu said, 'How can it not move?' Changsha Cen said, 'If you understand, it is because the elements of wind and fire have not yet dispersed.' The Shangshu had no reply. (Also, Haoyue Gongfeng asked the master, 'When an earthworm is cut into two pieces, both ends move. I wonder, in which end does the Buddha-nature reside?' The master said, 'Moving and not moving, what kind of state is that?' Haoyue Gongfeng said, 'Words that do not conform to the scriptures are not what wise people discuss. Like the venerable monk

言。動與不動是何境界。出自何經。師曰。灼然言不幹典。非智者之所談。大德豈不見首楞嚴云。當知十方無邊不動虛空。並其動搖地水火風。均名六大。性真圓融。皆如來藏。本無生滅。復示偈曰。最甚深最甚深。法界人身便是心。迷者迷心為眾色。悟時剎境是真心。法界二塵為實相。分明達此是知音)又謁長沙。長沙召尚書。尚。書應諾。長沙曰。不是尚書本命。曰不可離卻即今祇對。別有第二主人。長沙曰。喚尚書作至尊得么。曰恁么總不祇對時。莫是弟子主人否。曰非但祇對與不祇對時。無始劫來。是個生死根本。有偈曰。學道之人不識真。祇為從前認識神。無量劫來生死本。癡人喚作本來人(妙喜曰。即今祗對者。既不是本來人。卻喚甚麼作本來人。良久曰。我恁么道。且作死馬醫)。

李軍容

李軍容。具公裳入溈山。參靈祐禪師。值師泥壁次。李直至師背後。端笏而立。溈山回首見。便側泥盤作接泥勢。李便轉笏作進泥勢。溈山便拋下泥盤。同歸方丈(又別記。白侍郎至廬山。謁歸宗常禪師。值歸宗泥壁次。歸宗問云。君子儒小人儒。白雲。君子儒。歸宗打泥柘一下。白遂過泥。歸宗接得便用。良久云。莫便是快俊底白侍郎么。白雲不敢。歸祭云。祇有過泥分)。

劉侍御

【現代漢語翻譯】現代漢語譯本：僧人問：『動與不動是什麼境界？出自哪部經典？』靈祐禪師說：『你所說的話不符合經典，不是智者所談論的。大德難道沒聽過《首楞嚴經》所說：應當知道十方無邊不動虛空，以及動搖的地、水、火、風，都名為六大（六種構成宇宙的元素）。其性真圓融，都是如來藏（佛性的別名），本無生滅。』又開示偈語說：『最甚深啊最甚深，法界人身便是心。迷惑的人把心當作各種色相，覺悟時整個世界都是真心。法界和二塵（能見和所見）就是實相（事物的真實面貌），分明通達這個道理才是知音。』又去拜訪長沙景岑禪師（？-868）。長沙禪師呼喚『尚書』，李軍容應聲答『諾』。長沙禪師說：『這不是尚書的本命。』李軍容說：『不可離開現在應對的這個，另外尋找第二個主人。』長沙禪師說：『稱呼尚書為至尊可以嗎？』李軍容說：『像這樣完全不應對的時候，莫非弟子就是主人嗎？』長沙禪師說：『不僅僅是應對與不應對的時候，無始劫（無限久遠的時間）以來，這就是生死根本。』有偈語說：『學道的人不認識真，只因爲從前認識了神。無量劫（無限久遠的時間）來生死的根本，愚癡的人卻把它叫做本來人。』（妙喜禪師說：『現在應對的這個，既然不是本來人，那麼又叫什麼作本來人呢？』良久說：『我這樣說，且當作死馬醫。』）

李軍容

李軍容，穿著官服進入溈山，參拜靈祐禪師（771-853）。當時靈祐禪師正在泥墻。李軍容直接走到靈祐禪師背後，端著笏板站立。溈山禪師回頭看見，便側著泥盤做出接泥的姿勢。李軍容便轉動笏板做出進泥的姿勢。溈山禪師便放下泥盤，一同回到方丈（禪房）。（另有記載，白侍郎到廬山，拜訪歸宗常禪師。當時歸宗禪師正在泥墻。歸宗禪師問道：『君子儒還是小人儒？』白侍郎回答：『君子儒。』歸宗禪師用泥刀打了一下泥，白侍郎於是接過泥。歸宗禪師接過泥便用起來。過了很久說：『莫非是快俊的白侍郎嗎？』白侍郎說：『不敢當。』歸宗禪師說：『只有過泥的份。』）

劉侍御

【English Translation】 English version: A monk asked: 'What is the state of movement and non-movement? From which scripture does it come?' Master Lingyou said: 'Your words do not conform to the scriptures and are not what wise people discuss. Great Virtue, haven't you heard what the Shurangama Sutra says: You should know that the boundless, unmoving void in the ten directions, along with the moving earth, water, fire, and wind, are all called the Six Great Elements (the six elements that constitute the universe). Their nature is truly perfect and harmonious, all are the Tathagata-garbha (another name for Buddha-nature), originally without arising or ceasing.' He further revealed in a verse: 'Most profound, most profound, the Dharma-realm human body is the mind. Those who are deluded take the mind as various forms, when enlightened, the entire world is the true mind. The Dharma-realm and the two dusts (the seer and the seen) are the true form (the true appearance of things), clearly understanding this is a kindred spirit.' He also visited Changsha Jingcen (?-868). Changsha called out 'Secretary,' and Li Junrong responded 'Yes.' Changsha said: 'This is not the Secretary's original life.' Li Junrong said: 'It is impossible to leave this present response and seek another master.' Changsha said: 'Is it permissible to call the Secretary the Most Honored One?' Li Junrong said: 'When there is no response at all, could it be that the disciple is the master?' Changsha said: 'Not only in times of response and non-response, but since beginningless kalpas (infinitely long time), this has been the root of birth and death.' There is a verse that says: 'Those who study the Way do not recognize the truth, only because they previously recognized the spirit. The root of birth and death for countless kalpas (infinitely long time), foolish people call it the original person.' (Master Miaoxi said: 'Since this present responder is not the original person, then what is called the original person?' After a long silence, he said: 'My saying this is like treating a dead horse as if it were still alive.')

Li Junrong

Li Junrong, wearing official robes, entered Mount Wei and visited Zen Master Lingyou (771-853). At that time, Zen Master Lingyou was plastering a wall. Li Junrong went directly behind Zen Master Lingyou and stood holding his tablet. Zen Master Weishan turned his head and saw him, then tilted the mud tray to make a gesture of receiving mud. Li Junrong then turned his tablet to make a gesture of advancing mud. Zen Master Weishan then put down the mud tray and returned to the abbot's room (meditation room) together. (Another record says that Vice Minister Bai went to Mount Lu and visited Zen Master Guizong Chang. At that time, Zen Master Guizong was plastering a wall. Zen Master Guizong asked: 'Gentlemanly Confucian or petty Confucian?' Vice Minister Bai replied: 'Gentlemanly Confucian.' Zen Master Guizong struck the mud with a mud trowel, and Vice Minister Bai then took the mud. Zen Master Guizong took the mud and used it. After a long time, he said: 'Could it be the quick-witted Vice Minister Bai?' Vice Minister Bai said: 'I dare not presume.' Zen Master Guizong said: 'There is only the share of passing the mud.')

Liu Shiyu

劉侍御。問仰山禪師。了心之旨。可得聞乎。仰山曰。若要了心。無心可了。無了之心。是名真了。

朱行軍

朱行軍。于洛京南禪設齋。入僧堂顧視曰。直下是。遂行香。口不住道。至際上座面前。上座便問。直下是。個甚麼。行軍便喝。上座曰。行軍幸是會佛法底人。又惡發作甚麼。行軍曰。喚作惡發即不得。上座便喝。行軍曰。鉤在不疑之地。上座又喝。行軍便休。齋退。入客司。請適來下喝僧來。上座至。便共行軍言論。並不顧諸人。僧錄曰。行軍適來爭容得這僧無禮。行軍曰。若是你諸人喝。下官有劍。僧錄曰。某等固是不會。須是他暉長老始得。行軍曰。若是南禪長老。也未夢見在。

溫造

溫造。字簡輿。并州祈人。官禮部尚書。嘗問于圭峰密禪師曰。悟理息妄之人不結業。一期壽終之後。靈性何依。圭峰曰。一切眾生。無不具有覺性。靈明空寂。與佛無殊。但以無始劫來未曾了悟。妄執身為我相。故生愛惡等情。隨情造業。隨業受報。生老病死。長劫輪迴。然身中覺性。未嘗生死。如夢被驅役。而身本安閑。如水作冰。而濕性不易。若能悟此性。即是法身。本自無生。何有依託。靈靈不昧。了了常知。無所從來。亦無所去。但多生妄執。習以性成。喜怒哀樂微細流注。難以

【現代漢語翻譯】現代漢語譯本劉侍御問仰山禪師（生卒年不詳），想知道開悟心性的要旨，可以聽聞嗎？仰山禪師說：『如果想要開悟心性，就沒有心可以開悟。沒有想要開悟的心，這才是真正的開悟。』

朱行軍朱行軍在洛京南禪寺設齋供僧，進入僧堂環顧四周說：『當下就是！』於是開始行香，口中不停地說著。走到際上座面前，際上座便問：『當下是，是什麼？』朱行軍便喝斥一聲。上座說：『行軍幸好是懂得佛法的人，又為何要發怒呢？』行軍說：『如果說是發怒，那就錯了。』上座便喝斥一聲。行軍說：『箭已射出，無需懷疑。』上座又喝斥一聲，行軍便停止了爭辯。齋飯完畢后，進入客堂，請剛才喝斥他的僧人過來。上座到來后，便與行軍辯論，完全不顧及其他人。僧錄說：『行軍剛才怎麼能容忍這僧人如此無禮？』行軍說：『如果是你們喝斥，我可是有劍的。』僧錄說：『我們確實是不懂，必須是暉長老才行。』行軍說：『如果是南禪寺的長老，恐怕還沒夢到這一層呢。』

溫造溫造，字簡輿，并州祈縣人，官至禮部尚書。曾經向圭峰密禪師（780-841）請教說：『悟理息妄的人不造業，那麼一期壽命終結之後，靈性依靠什麼呢？』圭峰禪師說：『一切眾生，無不具有覺性（bodhi）。覺性靈明空寂，與佛沒有差別。只是因為從無始劫以來，沒有覺悟，錯誤地執著身體為我相（ātman），所以產生愛憎等情感，隨著情感造業，隨著業力受報，經歷生老病死，長久地輪迴。然而身中的覺性，從未經歷生死，如同夢中被驅使，而身體本身是安閑的；如同水變成冰，而水的濕性不變。如果能夠覺悟這個自性，那就是法身（Dharmakāya），本來就沒有生，哪裡有什麼依託？覺性靈靈不昧，了了常知，無所從來，也無所去。只是因為多生以來的妄想執著，習以為常，喜怒哀樂等微細的念頭，難以』

【English Translation】 English version Liu Shiyu asked Zen Master Yangshan (dates unknown): 'Can I hear the essential meaning of understanding the mind?' Yangshan said, 'If you want to understand the mind, there is no mind to understand. Having no mind to understand is called true understanding.'

Zhu Xingjun Zhu Xingjun held a vegetarian feast for monks at N禪 Temple in Luoyang. Entering the monks' hall, he looked around and said, 'It is right here!' Then he began to offer incense, constantly speaking. When he reached the seat of the senior monk Ji, Ji asked, 'Right here, what is it?' Zhu Xingjun shouted. The senior monk said, 'Fortunately, Xingjun understands the Buddha's teachings, so why are you acting out?' Xingjun said, 'It is wrong to call it acting out.' The senior monk shouted. Xingjun said, 'The arrow has been shot, there is no need to doubt.' The senior monk shouted again, and Xingjun stopped arguing. After the vegetarian meal, he went to the guest hall and asked for the monk who had shouted at him earlier. When the senior monk arrived, he began to argue with Xingjun, completely ignoring the others. The monastic registrar said, 'How could Xingjun tolerate this monk's rudeness?' Xingjun said, 'If it were you who shouted, I would have my sword.' The monastic registrar said, 'We certainly do not understand; it must be Elder Hui who can.' Xingjun said, 'If it were the elder of N禪 Temple, he probably hasn't even dreamed of this.'

Wen Zao Wen Zao, styled Jianyu, was from Qi County in Bing Prefecture, and held the official position of Minister of the Ministry of Rites. He once asked Zen Master Guifeng Mi (780-841): 'Those who realize the principle and cease delusion do not create karma. After their lifespan ends, what does their spiritual nature rely on?' Zen Master Guifeng said, 'All sentient beings possess the awakened nature (bodhi). It is spiritually bright and empty, no different from the Buddha. However, since beginningless time, they have not awakened, falsely clinging to the body as the self (ātman), thus generating feelings of love and hate, creating karma according to these feelings, and receiving retribution according to this karma, experiencing birth, old age, sickness, and death, and long cycles of reincarnation. However, the awakened nature within the body never experiences birth or death, like being driven in a dream, while the body itself is at ease; like water turning into ice, while the wet nature of water does not change. If one can awaken to this nature, that is the Dharmakāya, which originally has no birth, so where is there any reliance? It is spiritually bright and never obscured, clearly and constantly knowing, coming from nowhere and going nowhere. It is just that due to delusion and attachment from many lifetimes, it has become habitual, and subtle streams of joy, anger, sorrow, and pleasure are difficult to'

卒除。須常覺察。但以空寂為自體。勿認色身。以靈知為自心。勿認妄念。妄念若起。都不隨之。臨命終時。自然業不能系。雖有中陰。所向自由。天上人間隨意寄託。愛惡之念既泯。即不受分段之身。圓覺大智。朗然獨存。名為佛矣。圭峰先有八句偈。顯示此意。偈曰。作有義事。是惺悟心。作無義事。是狂亂心。狂亂隨情念。臨終被業牽。惺悟不由情。臨終能轉業。圭峰向公誦之。公奉命解釋。

史山人

史山人者。逸其名。為十問問圭峰禪師。一問。如何是道。何以修之。為復必須修成。為復不假功用。答。無礙是道。覺妄是修。道雖本圓。妄起為累。妄念都盡。即是修成。二問。道若因修而成。即是造作。便同世間法。虛偽不實。成而復壞。何名出世。答。造作是結業。名虛偽世間。無作是修行。即真實出世。三問。其所修者。為頓為漸。漸則忘前失后。何以集合而成。頓則萬行多方。豈得一時圓滿。答。真理即悟而頓圓。妄情息之而漸盡。頓圓如初生孩子。一日而肢體已全。漸修如長養成人。多年而志氣方立。四問。凡修心地之法。為當悟心即了。為當別有行門。若別有行門。何名南宗頓旨。若悟即同諸佛。何不發神通光明。答。識冰池而全水。藉陽氣而镕消。悟凡夫而即真。資法力而修習。

【現代漢語翻譯】現代漢語譯本最終消逝。因此要經常覺察。只以空寂作為自身的本體，不要執著于這個色身。以靈明的覺知作為自己的心，不要執著于虛妄的念頭。虛妄的念頭如果生起，完全不要跟隨它。臨命終時，自然業力就無法束縛你。即使有中陰身，也能自由自在地前往任何地方，天上人間隨意寄託。愛和憎惡的念頭既然消泯，就不會再受分段生死的身體。圓滿覺悟的大智慧，明朗地獨自存在，這就叫做佛了。圭峰禪師先前有八句偈語，顯示這個意思。偈語說：『做有意義的事情，是清醒覺悟的心。做沒有意義的事情，是狂亂迷惑的心。狂亂迷惑跟隨情慾念頭，臨終時會被業力牽引。清醒覺悟不被情慾左右，臨終時能夠轉化業力。』圭峰禪師向史山人誦讀這些話，史山人請求解釋。

史山人

史山人，隱去了他的名字，向圭峰禪師提出十個問題。第一個問題：什麼是道？應該如何修習它？是必須修成，還是不需要任何功用？回答：沒有阻礙就是道，覺察虛妄就是修習。道雖然本來圓滿，但虛妄生起就成了累贅。虛妄的念頭都消盡了，就是修成了。第二個問題：道如果是通過修習而成的，那就是造作，就和世間法一樣，虛偽不真實，成了還會壞，怎麼能說是出世呢？回答：造作是結業，叫做虛偽的世間。無作是修行，就是真實的出世。第三個問題：所修習的，是頓悟還是漸修？漸修就會忘記前面失去後面，怎麼能成就？頓悟則萬行多方，怎麼能一時圓滿？回答：真理是頓悟而圓滿，妄情是逐漸止息而消盡。頓悟圓滿就像初生的孩子，一天之內肢體就已齊全。漸修就像長養成人，多年之後志氣才確立。第四個問題：凡是修習心地的方法，是應當悟心就了結，還是另外有修行的法門？如果另外有修行的法門，怎麼能說是南宗頓悟的宗旨？如果悟了就和諸佛一樣，為什麼不發出神通光明？回答：認識到冰池就是水，憑藉陽光而融化消解。領悟到凡夫就是真，憑藉佛法的力量而修習。

【English Translation】 English version Finally disappears. Therefore, one must be constantly aware. Take emptiness and stillness as one's own essence, and do not cling to this physical body. Take the spirit of awareness as one's own mind, and do not cling to deluded thoughts. If deluded thoughts arise, do not follow them at all. When approaching the end of life, naturally karmic forces will not be able to bind you. Even if there is an intermediate state (中陰, zhōngyīn), one can freely go anywhere, entrusting oneself to the heavens or the human realm at will. Since the thoughts of love and hate have vanished, one will no longer be subject to the segmented body of birth and death. The great wisdom of perfect enlightenment, shining brightly and existing alone, this is called Buddha. Zen Master Guifeng (圭峰) previously had eight lines of verse to show this meaning. The verse says: 'Doing meaningful things is a mind of wakefulness. Doing meaningless things is a mind of madness. Madness follows emotional thoughts, and at the end of life, one will be dragged by karma. Wakefulness is not governed by emotions, and at the end of life, one can transform karma.' Zen Master Guifeng recited these words to Shi Shanren (史山人), and Shi Shanren requested an explanation.

Shi Shanren

Shi Shanren, who concealed his name, asked Zen Master Guifeng ten questions. First question: What is the Dao (道, Dào)? How should one cultivate it? Is it necessary to cultivate it to completion, or is no effort required? Answer: Unobstructedness is the Dao, and being aware of delusion is cultivation. Although the Dao is originally complete, delusion arises and becomes a burden. When all deluded thoughts are exhausted, that is cultivation completed. Second question: If the Dao is achieved through cultivation, then it is contrived, and like worldly dharmas, it is false and unreal. If it is formed, it will decay again. How can it be called transcendence? Answer: Contrivance is creating karma, called the false world. Non-contrivance is practice, which is true transcendence. Third question: Is what is cultivated gradual or sudden? Gradual cultivation will forget the past and lose the future. How can it be accomplished? Sudden enlightenment has myriad practices, how can it be perfected all at once? Answer: Truth is realized suddenly and completely, and delusion is gradually ceased and exhausted. Sudden enlightenment is like a newborn child, whose limbs are complete in a day. Gradual cultivation is like raising an adult, whose ambition is established after many years. Fourth question: In all methods of cultivating the mind, should one conclude upon realizing the mind, or are there other practices? If there are other practices, how can it be called the sudden enlightenment of the Southern School? If one is enlightened and the same as all Buddhas, why not emit supernatural powers and light? Answer: Recognize that the ice pond is water, and rely on the sun's energy to melt and dissolve it. Realize that ordinary beings are true, and rely on the power of the Dharma to practice.

冰消則水流潤。方呈溉滌之功。妄盡則心靈通。始發通光之應。修心之外。無別行門。五問。若但修心而得佛者。何故諸經復說。必須莊嚴佛土教化眾生。方名成道。答。鏡明而影像千差。心凈而神通萬應。影像類莊嚴佛國。神通則教化眾生。莊嚴而即非莊嚴。影像而亦色非色。六問。諸經皆說度脫眾生。且眾生即非眾生。何故更勞度脫。答。眾生若是實。度之則為勞。既自云即非眾生。何不例度而無度。七問。諸經說佛常住。或即說佛滅度。常即不滅。滅即非常。豈不相違。答。離一切相。即名諸佛。何有出世入滅之實乎。見出沒者。在乎機緣。機緣應。則菩提樹下而出現。機緣盡。則娑羅林間而涅槃。其猶凈水無心。無像不現。像非我有。蓋外質之去來。相非佛身。豈如來之出沒。八問。云何佛化所生。吾如彼生。佛既無生。生是何義。若言心生法生。心滅法滅。何以得無生法忍耶。答。既云如化。化即是空。空即無生。何詰生義。生滅滅已。寂滅為真。忍可此法無生。名曰無生法忍。九問。諸佛成道說法。祇為度脫眾生。眾生既有六道。佛何但住在人中現化。又佛滅后。付法于迦葉。以心傳心。乃至此方六祖。每代祇傳一人。既云於一切眾生皆得一子之地。何以傳授不普。答。日月麗天。六合俱照。而盲者不見

【現代漢語翻譯】現代漢語譯本冰雪消融，則水流變得潤澤，這才能發揮灌溉洗滌的功用。妄念消除殆盡，則心靈變得通達，才能顯現神通光明的應驗。修心之外，沒有其他的修行法門。五問：如果僅僅修心就能成佛，為什麼各種經典又說，必須莊嚴佛土、教化眾生，才能稱為成道？答：鏡子明亮，則影像千差萬別；心清凈，則神通萬應。影像類似於莊嚴佛國，神通則類似於教化眾生。莊嚴卻又不是真正的莊嚴，影像卻又似有若無。六問：各種經典都說要度脫眾生，但眾生又不是真正的眾生，為什麼還要費力去度脫？答：如果眾生是真實的，度脫他們才算是勞累。既然自己說眾生不是真正的眾生，為什麼不效仿度脫而無度脫呢？七問：各種經典說佛常住，又說佛滅度。常住就不應該滅度，滅度就不是常住，這難道不是相互矛盾嗎？答：離開一切表象，就稱為諸佛。哪裡有出世入滅的真實呢？看到出現和消失的，在於機緣。機緣成熟，就在菩提樹下顯現（釋迦牟尼于公元前624年）；機緣耗盡，就在娑羅雙樹林間涅槃（釋迦牟尼于公元前544年）。這就像清澈的水沒有主觀意圖，卻能顯現一切影像。影像不是我所擁有的，而是外在物質的來去。表象不是佛身，哪裡有如來的出現和消失呢？八問：什麼是佛化所生？我如何像那樣產生？佛既然沒有生，生是什麼意思？如果說心生法生，心滅法滅，如何才能獲得無生法忍呢？答：既然說是如幻化，幻化就是空。空就是無生，為什麼還要追問生的意義？生滅滅盡，寂滅才是真。認可此法無生，就叫做無生法忍。九問：諸佛成道說法，只是爲了度脫眾生。眾生既然有六道，佛為什麼只在人中顯現？又佛滅度后，將佛法傳給迦葉（Mahākāśyapa），以心傳心，乃至此方六祖（慧能，638年-713年），每代只傳一人。既然說對一切眾生都給予一子之地，為什麼傳授不普及？答：日月懸掛在天空，照耀整個世界，但盲人卻看不見。

【English Translation】 English version When ice melts, water flows smoothly, then its function of irrigation and cleansing can be manifested. When delusions are completely eliminated, the mind becomes clear and unobstructed, then the response of illuminating light begins to emerge. Apart from cultivating the mind, there is no other path of practice. Question 5: If one can attain Buddhahood merely by cultivating the mind, why do various sutras also say that one must adorn the Buddha-land and teach sentient beings in order to be called enlightened? Answer: When a mirror is clear, images appear in countless forms; when the mind is pure, myriad responses of spiritual powers arise. Images are similar to the adorned Buddha-land, and spiritual powers are similar to teaching sentient beings. Adornment is not truly adornment, and images are both form and not form. Question 6: Various sutras all speak of liberating sentient beings, but sentient beings are not truly sentient beings. Why bother to liberate them? Answer: If sentient beings were real, liberating them would be laborious. Since you yourself say that sentient beings are not truly sentient beings, why not emulate liberation without liberation? Question 7: Various sutras say that the Buddha is eternal, while others say that the Buddha passes into Nirvana. Eternity implies no extinction, and extinction implies no eternity. Are these not contradictory? Answer: To be apart from all appearances is to be called all Buddhas. Where is the reality of appearing in the world and entering into extinction? Seeing appearance and disappearance depends on conditions. When conditions are ripe, the Buddha appears under the Bodhi tree (Shakyamuni in 624 BC); when conditions are exhausted, the Buddha enters Nirvana in the Sal grove (Shakyamuni in 544 BC). It is like pure water without intention, reflecting all images. The images are not mine, but rather the coming and going of external matter. Appearances are not the Buddha's body. How can there be the Tathagata's appearance and disappearance? Question 8: What is meant by 'born of Buddha-transformation'? How can I be born like that? Since the Buddha has no birth, what is the meaning of birth? If it is said that when the mind arises, phenomena arise, and when the mind ceases, phenomena cease, how can one attain the 'acceptance of the unborn Dharma'? Answer: Since it is said to be like transformation, transformation is emptiness. Emptiness is no birth. Why question the meaning of birth? When birth and death are extinguished, quiescent extinction is the truth. Accepting this Dharma as unborn is called 'acceptance of the unborn Dharma'. Question 9: The Buddhas attain enlightenment and teach the Dharma solely to liberate sentient beings. Since sentient beings exist in the six realms, why does the Buddha only manifest in the human realm? Furthermore, after the Buddha's Nirvana, he entrusted the Dharma to Mahākāśyapa, transmitting mind to mind, and even to the Sixth Patriarch (Huineng, 638-713 AD) in this land, passing it on to only one person in each generation. Since it is said that all sentient beings are given the ground of one child, why is the transmission not universal? Answer: The sun and moon hang in the sky, illuminating the entire world, but the blind cannot see.

。盆下不知。非日月不普。是障隔之咎也。度與不度。義類如斯。非局人天揀于鬼畜。但人道能結集傳授不絕故。祇知佛現人中也。滅度后委付迦葉。展轉相承一人者。此亦概論當代為宗教主。如土無二王。非得度者唯爾數也。十問。和尚因何發心。慕何法而出家。今如何修行。得何法味。所行得至何處地位。今住心耶。修心耶。若住心。妨修心。若修心。則動念不安。云何名為學道。若安心一定。則何異定性之徒。伏願次第為說。答。覺四大如壞幻。達六塵如空華。悟自心為佛心。見本性為法性。是發心也。知心無住。即是修行。無住而知。即為法味。住著於法。斯為動念故。如人入闇。則無所見。今無所住。不染不著故。如人有目。及日光明。見種種法。豈為定性之徒。既無所住著。何論處所。

宋齊丘

慧覺禪師。問相國宋齊丘曰。還會道么。宋曰。若是道。也著不得。慧覺曰。是有著不得。是無著不得。宋曰。總不恁么。慧覺曰。著不得底聻。宋無對。

王審知

王審知。字信通。光州人。梁封閩王。王嘗延雪峰存。玄沙備二禪師入府。求示心法。乃曰。大王志心聽取。幻化空身。是大王法身。知見覺了。是大王自性。觀心無心。從妄想起。我心自空。即悟實相。已知本性。則一時

【現代漢語翻譯】現代漢語譯本：如同盆子倒扣在下面，不知道（陽光）並不只是照耀一部分，這是被遮擋的過錯啊。度化與不度化，道理與此類相似。並非侷限於人道，而捨棄鬼道畜生道。只是因為人道能夠結集傳授佛法，使之不絕，所以只知道佛顯現在人中啊。佛陀滅度（涅槃）后，將佛法囑託給迦葉（Mahākāśyapa，佛教中的重要弟子），輾轉相承，只有一人。這也是概括地講當代作為宗教領袖。如同一個國家不能有兩個國王一樣，並非只有那些被度化的人才是這樣。十問：和尚您因為什麼而發心？仰慕什麼法而出家？現在如何修行？得到什麼法味？所行能夠到達什麼地位？現在是安住於心，還是修心？如果安住於心，會妨礙修心；如果修心，則會動念不安。如何稱作學道？如果安心一定，那和定性的人有什麼區別？希望您能依次為我解說。答：覺悟四大（地、水、火、風）如同敗壞的幻象，通達六塵（色、聲、香、味、觸、法）如同虛空中的花朵，領悟自己的心就是佛心，見到本性就是法性，這就是發心啊。知道心無所住，就是修行。無所住而知，就是法味。如果執著於法，那就是動念。如同人進入黑暗中，就什麼也看不見。現在無所住，不被污染不被執著，如同人有眼睛，以及太陽的光明，能看見種種法。這怎麼會是定性的人呢？既然無所住著，還談論什麼處所呢？

宋齊丘

慧覺禪師問相國宋齊丘說：『還會道嗎？』宋齊丘說：『如果是道，也執著不得。』慧覺說：『是有執著不得，是無執著不得？』宋齊丘說：『總不是這樣。』慧覺說：『執著不得的是什麼？』宋齊丘無言以對。

王審知

王審知，字信通，光州人，後梁封為閩王。王曾經邀請雪峰存禪師、玄沙備禪師入府，請求開示心法。禪師說：『大王專心聽取。幻化空身，是大王法身。知見覺了，是大王自性。觀心無心，從妄想起。我心自空，即悟實相。已經知道本性，那麼一時（之間）』

【English Translation】 English version: It's like a basin placed upside down, not knowing that (sunlight) doesn't just shine on one part; this is the fault of being obstructed. Conversion and non-conversion are similar in principle to this. It's not limited to the human realm, abandoning the realms of ghosts and animals. It's just that the human realm can compile and transmit the Dharma, making it uninterrupted, so it's only known that the Buddha appears among humans. After the Buddha's Parinirvana (death), he entrusted the Dharma to Mahākāśyapa (one of the important disciples in Buddhism), passing it down from one person to another. This is also a general statement about the contemporary religious leader. Just as a country cannot have two kings, it's not only those who have been converted who are like this. Ten questions: Why did you, venerable monk, have the aspiration? What Dharma did you admire to leave home? How do you practice now? What Dharma flavor do you obtain? Where can your practice reach? Are you now dwelling in the mind, or cultivating the mind? If you dwell in the mind, it will hinder cultivating the mind; if you cultivate the mind, then thoughts will arise and be uneasy. What is called learning the Way? If you settle the mind in one place, then how is it different from those with a fixed nature? I hope you can explain it to me in order. Answer: Realizing that the four elements (earth, water, fire, wind) are like a decaying illusion, understanding that the six sense objects (form, sound, smell, taste, touch, dharma) are like flowers in the sky, realizing that one's own mind is the Buddha-mind, seeing one's original nature is the Dharma-nature, this is the aspiration. Knowing that the mind has no dwelling place is practice. Knowing without dwelling is the Dharma flavor. If you are attached to the Dharma, then that is the arising of thoughts. It's like a person entering the darkness, then they can't see anything. Now there is no dwelling, not being defiled and not being attached, like a person with eyes, and the light of the sun, can see all kinds of dharmas. How can this be a person with a fixed nature? Since there is no attachment, what is there to talk about the place?

Song Qi Qiu

Chan Master Huijue asked Chancellor Song Qi Qiu, 'Do you still understand the Dao?' Song said, 'If it is the Dao, one cannot be attached to it.' Huijue said, 'Is it that there is something that cannot be attached to, or is it that there is nothing that cannot be attached to?' Song said, 'It's not like that at all.' Huijue said, 'What is it that cannot be attached to?' Song was speechless.

Wang Shenzhi

Wang Shenzhi, styled Xintong, was from Guang Prefecture. The Later Liang Dynasty enfeoffed him as the King of Min. The King once invited Chan Master Xuefeng Cun and Chan Master Xuansha Bei to the palace, requesting instruction on the mind-dharma. The Chan Master said, 'Great King, listen attentively. The illusory empty body is the Great King's Dharma-body. Knowing, seeing, and being aware is the Great King's self-nature. Observing the mind as no-mind arises from deluded thoughts. My mind is empty of itself, and then one realizes the true nature. Having already known the original nature, then in an instant'

放下。不得別生絲毫許也。王禮二師曰。吉生慶幸。得逢指示。王問玄沙曰。此一真心。本無生滅。今此一身。從何而有。玄沙曰。此本源真性。遍周法界。為妄想故。而一點識性。從父母妄緣而生。受千般苦。身有輪迴。大王既知覺了。不落惡趣。但請大王。頻省妄想。歸真合道。王作禮喜受。

王延鈞

王延鈞。審知次子。素奉佛法。度僧一萬人。由是閩中多僧。嘗請羅山和尚。開堂說法。升座斂衣左右顧視。便下座。王近前執羅山手曰。靈山一會。何異今日。羅山曰。將謂你是個俗漢。又請夢筆和尚齋。問曰。和尚還將得筆來也無。夢筆曰。不是稽山繡管。慚非月里兔毫。大王既垂顧問。山僧敢不通呈。又問。如何是法王。曰不是夢筆家風。

陳尚書

雲門到江州。有陳尚書者。請齋。才見便問。儒書中即不問。三乘十二分教。自有座主。作么生是衲僧行腳事。雲門曰。曾問幾人來。尚書曰。即今問上座。雲門曰。即今且置。作么生是教意。尚書曰。黃卷赤軸。雲門曰。這個是文字語言。作么生是教意。尚書曰。口欲談而辭喪。心欲緣而慮忘。雲門曰。口欲談而辭喪。為對有言。心欲緣而慮忘。為對妄想。作么生是教意。尚書無語。雲門曰。見說尚書看法華經。是否。尚書曰是。雲門

【現代漢語翻譯】現代漢語譯本放下，不要再生起絲毫其他的念頭。王禮和二師說：『吉祥慶幸，能夠得到您的指示。』王問玄沙（禪師名）說：『這一真心，本來沒有生滅，如今這一個身體，是從哪裡來的呢？』玄沙說：『這本源真性，遍佈整個法界，因為妄想的緣故，才有一點識性，從父母的虛妄因緣而生，承受各種各樣的痛苦，身體有輪迴。大王既然已經覺悟了，就不會墮入惡道。但請大王，時常反省自己的妄想，迴歸真性，與道合一。』王作揖行禮，歡喜地接受了教誨。

王延鈞（閩國君主名，926-935在位）

王延鈞，是審知的次子，一向信奉佛法，度化僧人一萬人，因此閩地僧人眾多。曾經請羅山和尚開堂說法。羅山和尚升座后，整理了一下衣服，左右環顧，就下了座。王延鈞走上前握住羅山和尚的手說：『靈山一會（指佛陀在靈鷲山說法），和今天有什麼不同呢？』羅山和尚說：『我以為你是個俗人。』又請夢筆和尚齋飯，問道：『和尚您還帶著筆來嗎？』夢筆和尚說：『不是稽山的精美毛筆，也慚愧不是月宮裡玉兔的毫毛。大王既然垂問，山僧我怎敢不呈上呢？』又問：『什麼是法王？』夢筆和尚說：『不是我夢筆的家風。』

陳尚書（官名）

雲門（禪師名）到江州，有一位陳尚書，請雲門和尚吃飯。陳尚書剛一見面就問：『儒家的書籍暫且不問，三乘十二分教（佛教經文分類），自有講經的法師。什麼是衲僧（僧人的謙稱）行腳（雲遊）的事情？』雲門說：『曾經問過幾個人？』尚書說：『現在問上座您。』雲門說：『現在暫且放下，什麼是教義？』尚書說：『黃色的書卷，紅色的軸。』雲門說：『這只是文字語言，什麼是教義？』尚書說：『口想要談論卻說不出話來，心想要思慮卻忘記了。』雲門說：『口想要談論卻說不出話來，是爲了應對有言語的情況；心想要思慮卻忘記了，是爲了應對妄想。什麼是教義？』尚書無話可說。雲門說：『聽說尚書您看《法華經》，是嗎？』尚書說是。

【English Translation】 English version Put it down. Do not allow even the slightest other thought to arise. Wang Li and the two teachers said, 'Auspicious and fortunate to receive your instruction.' King asked Xuansha (name of a Chan master), 'This one true mind, originally without birth or death, from where does this body now come?' Xuansha said, 'This original true nature pervades the entire Dharma realm. Because of delusion, a point of consciousness arises from the illusory conditions of parents, enduring all kinds of suffering. The body undergoes reincarnation. Since the Great King is already enlightened, he will not fall into evil realms. But please, Great King, frequently examine your delusions, return to your true nature, and unite with the Dao.' The King bowed and joyfully accepted the teachings.

Wang Yan Jun (name of the monarch of Min Kingdom, reigned 926-935)

Wang Yan Jun, the second son of Shenzhi, consistently revered the Buddha-dharma, ordaining ten thousand monks, thus there were many monks in Min. He once invited the monk Luoshan to open a Dharma hall and preach. Luoshan ascended the seat, adjusted his robes, looked around, and then descended. Wang Yan Jun stepped forward, held Luoshan's hand, and said, 'The assembly at Ling Mountain (referring to Buddha preaching at Vulture Peak), how is it different from today?' Luoshan said, 'I thought you were a layman.' He also invited the monk Mengbi for a vegetarian meal and asked, 'Does the monk still bring a brush?' Mengbi said, 'It is not the fine brush of Ji Mountain, and I am ashamed it is not the hair of the jade rabbit in the moon palace. Since the Great King has inquired, how dare this mountain monk not present it?' He also asked, 'What is the Dharma King?' Mengbi said, 'It is not the style of my family, Mengbi.'

Minister Chen (name of an official)

Yunmen (name of a Chan master) arrived in Jiangzhou. There was a Minister Chen who invited Yunmen for a meal. As soon as they met, Minister Chen asked, 'I will not ask about Confucian books. The Three Vehicles and Twelve Divisions of teachings (Buddhist scripture classification) have their own lecturers. What is the matter of a traveling monk (humble term for a monk)?' Yunmen said, 'How many people have you asked?' The Minister said, 'I am now asking you, venerable monk.' Yunmen said, 'Let's put that aside for now. What is the meaning of the teachings?' The Minister said, 'Yellow scrolls, red axes.' Yunmen said, 'These are just words and language. What is the meaning of the teachings?' The Minister said, 'The mouth wants to speak but words are lost; the mind wants to contemplate but thoughts are forgotten.' Yunmen said, 'The mouth wants to speak but words are lost, is in response to having words; the mind wants to contemplate but thoughts are forgotten, is in response to delusion. What is the meaning of the teachings?' The Minister was speechless. Yunmen said, 'I heard that you, Minister, read the Lotus Sutra, is that so?' The Minister said yes.

曰。經中道。一切治生產業。皆與實相不相違背。且道。非非想天。有幾人退位。尚書無語。雲門曰。尚書且莫草草。三經五論師僧拋卻。特入叢林。十年二十年。尚不奈何。尚書又爭得會。尚書禮拜曰。某甲罪過。

韋監軍

韋監軍。來謁玄沙。乃曰。曹山和尚甚奇怪。玄沙曰。撫州取曹山幾里。韋指傍僧曰。上座曾到曹山否。曰曾到。韋曰。撫州取曹山幾里。曰百二十里。韋曰。恁么則上座不到曹山。韋卻起禮拜。玄沙曰。監軍卻須禮此僧。此僧卻具慚愧。(云居錫云。甚麼處是此僧具慚愧。若撿得出。許上座有行腳眼)玄沙一日與韋監軍吃果子。韋問。如何是日用而不知。玄沙拈起果子曰。吃。韋吃果子了再問。玄沙曰。祇這是日用而不知。

陳尚書

陳尚書問洞山價。五十二位菩薩中。為甚麼不見妙覺。洞山曰。尚書親見妙覺。

節度使成汭

荊南節度使成汭。入山設供。問云居膺禪師曰。世尊有密語。迦葉不覆藏。如何是世尊密語。云居召尚書。尚書應諾。云居曰。會么。尚書曰。不會。云居曰。汝若不會。世尊有密語。汝若會。迦葉不覆藏。

劉禹端

劉禹端。問云居膺禪師曰。雨從何來。云居曰。從端公問處來。公歡喜讚歎。云居卻問公。雨從何來

【現代漢語翻譯】現代漢語譯本：有官員問道：『經書中說，一切謀生手段和產業，都與實相併不矛盾。』請問，非想非非想天（佛教宇宙觀中最高的境界）有多少人會退位？』尚書（官名）無言以對。雲門禪師說：『尚書且莫輕率。那些拋棄三經五論的師僧，特意進入叢林，十年二十年，尚且不能領會，尚書又怎能領會？』尚書禮拜說：『我罪過。』

韋監軍（官名）韋監軍來拜訪玄沙禪師，說道：『曹山（人名，禪師）和尚甚是奇怪。』玄沙禪師問：『從撫州到曹山有多少路？』韋監軍指著旁邊的僧人說：『這位上座曾經到過曹山嗎？』僧人回答：『曾經到過。』韋監軍問：『從撫州到曹山有多少路？』僧人回答：『一百二十里。』韋監軍說：『這麼說上座沒有到過曹山。』韋監軍起身禮拜。玄沙禪師說：『監軍應該禮拜這位僧人，這位僧人具有慚愧之心。』（云居錫禪師說：『哪裡是這位僧人具有慚愧之心的地方？如果能找出來，就允許上座你有行腳的眼力。』）玄沙禪師一天與韋監軍一起吃果子。韋監軍問：『什麼是日用而不知？』玄沙禪師拿起果子說：『吃。』韋監軍吃完果子又問。玄沙禪師說：『這就是日用而不知。』

陳尚書（官名）陳尚書問洞山價禪師，『五十二位菩薩中，為什麼不見妙覺（佛教果位名）？』洞山禪師說：『尚書親眼見到妙覺。』

節度使成汭（官名）荊南節度使成汭入山供養，問云居膺禪師：『世尊（釋迦牟尼佛）有密語，迦葉（釋迦牟尼十大弟子之一）不覆藏，什麼是世尊密語？』云居禪師呼喚：『尚書！』成汭應諾。云居禪師問：『會么？』成汭回答：『不會。』云居禪師說：『你若不會，世尊有密語；你若會，迦葉不覆藏。』

劉禹端（人名）劉禹端問云居膺禪師：『雨從何來？』云居禪師說：『從端公問處來。』劉禹端歡喜讚歎。云居禪師反問劉禹端：『雨從何來？』

【English Translation】 English version: Someone asked: 'The sutras say that all means of livelihood and industries are not contrary to the true nature of reality. 'May I ask, how many people retreat from the Heaven of Neither Perception Nor Non-Perception (the highest realm in Buddhist cosmology)?' The Minister (a government official) was speechless. Yunmen (Zen master) said: 'Minister, do not be hasty. Those monks who abandon the Three Sutras and Five Treatises, and specifically enter the monastic forest, even after ten or twenty years, still cannot comprehend it. How can the Minister comprehend it?' The Minister bowed and said: 'I am at fault.'

Military Commissioner Wei Military Commissioner Wei came to visit Zen Master Xuansha and said: 'The monk Caoshan (name of a Zen master) is very strange.' Zen Master Xuansha asked: 'How far is Caoshan from Fuzhou?' Military Commissioner Wei pointed to a monk beside him and asked: 'Has this monk ever been to Caoshan?' The monk replied: 'I have been there.' Military Commissioner Wei asked: 'How far is Caoshan from Fuzhou?' The monk replied: 'One hundred and twenty li.' Military Commissioner Wei said: 'In that case, the monk has not been to Caoshan.' Military Commissioner Wei then got up and bowed. Zen Master Xuansha said: 'The Military Commissioner should bow to this monk, for this monk possesses a sense of shame.' (Zen Master Yunju Xi said: 'Where is the place where this monk possesses a sense of shame? If you can find it, then I will allow you to have the eyes of a pilgrim.') One day, Zen Master Xuansha was eating fruit with Military Commissioner Wei. Military Commissioner Wei asked: 'What is it to use it daily and not know it?' Zen Master Xuansha picked up a fruit and said: 'Eat.' After Military Commissioner Wei finished eating the fruit, he asked again. Zen Master Xuansha said: 'This is precisely using it daily and not knowing it.'

Minister Chen Minister Chen asked Zen Master Dongshan Jia, 'Among the fifty-two positions of Bodhisattvas, why is Wonderful Enlightenment (a Buddhist attainment) not seen?' Zen Master Dongshan said: 'The Minister has personally seen Wonderful Enlightenment.'

Military Governor Cheng Rui Military Governor Cheng Rui of Jingnan entered the mountain to make offerings and asked Zen Master Yunju Ying: 'The World Honored One (Shakyamuni Buddha) has secret words, and Kashyapa (one of Shakyamuni's ten great disciples) does not conceal them. What are the secret words of the World Honored One?' Zen Master Yunju called out: 'Minister!' Cheng Rui responded. Zen Master Yunju asked: 'Do you understand?' Cheng Rui replied: 'I do not understand.' Zen Master Yunju said: 'If you do not understand, the World Honored One has secret words; if you understand, Kashyapa does not conceal them.'

Liu Yuduan Liu Yuduan asked Zen Master Yunju Ying: 'Where does the rain come from?' Zen Master Yunju said: 'It comes from where Duke Duan asks.' Liu Yuduan was delighted and praised. Zen Master Yunju asked Liu Yuduan in return: 'Where does the rain come from?'

。公無語(有老宿代云。適來道甚麼。歸宗柔別云。謝和尚再三)。

張霸遷

信士張霸遷。問疏山匡仁禪師曰。和尚有何言句。疏山示偈曰。吾有一寶琴。寄之在曠野。不是不解彈。未遇知音者。

劉翁

青林師䖍禪師。在洞山栽松次。有劉翁求偈。師作偈曰。長長三尺餘。鬱鬱覆青草。不知何代人。得見此松老。劉得偈呈洞山。洞山謂曰。此是第三代洞山主人。

鐘司徒

穎橋安鐵胡。一日在風穴團爐內坐。有鐘司徒來見。便問。三界焚燒。如何出得。安將火匙撥開火。鐘擬議。安曰。司徒司徒。鐘忽有省。

陶谷

給事中陶谷。入東京普凈院。致禮常覺禪師。問曰。經云離一切相。則名諸佛。今目前諸相紛然。如何離得。覺曰。給事見個甚麼。陶欣然仰重。

李相公

李相公。至南嶽。問福巖審承禪師。如何是祖師西來意。師指庭前柏樹。公如是三問。師如是三答。公欣然。乃有頌曰。出沒云閑滿太虛。元來真相一塵無。重重請問西來意。唯指庭前柏一株。

李王

清涼文益禪師。一日與李王論道罷。同觀牡丹花。王命作偈。清涼即賦曰。擁毳對芳叢。由來趣不同。發從今日白。花是去年紅。艷冶隨朝露。馨香逐晚風。何須待零落

【現代漢語翻譯】公無語（有老修行者代替回答說：『剛才說了什麼？』歸宗柔告別時說：『感謝和尚再三關照。』）。

張霸遷

信士張霸遷，問疏山匡仁禪師說：『和尚有什麼開示？』疏山禪師作偈語開示說：『我有一張寶貴的琴，寄放在曠野之中。不是我不會彈奏，只是還沒有遇到知音的人。』

劉翁

青林師䖍(qián)禪師在洞山植樹的時候，有劉翁來求偈語。師䖍禪師作偈語說：『長長三尺多，鬱鬱蔥蔥覆蓋著青草。不知道是什麼年代的人，能夠見到這棵松樹老去的樣子。』劉翁將偈語呈給洞山禪師，洞山禪師說：『這是第三代洞山的主人。』

鐘司徒

穎橋安鐵胡，有一天在風穴寺的爐火旁坐著，有鐘司徒來拜見。鐘司徒便問：『三界（欲界、色界、無色界）被焚燒，如何才能脫離？』安鐵胡用火鉗撥開火焰。鐘司徒正在猶豫，安鐵胡說：『司徒，司徒！』鐘司徒忽然有所領悟。

陶谷

給事中陶谷，進入東京（北宋都城，今河南省開封市）普凈院，向常覺禪師致禮，問道：『經書上說，『離開一切相，就叫做諸佛。』現在眼前的各種現象紛繁複雜，如何才能離開呢？』常覺禪師說：『給事中你看到了什麼？』陶谷欣然仰慕常覺禪師。

李相公

李相公，來到南嶽，問福巖審承禪師：『如何是祖師西來意（達摩祖師從西天來到東土的真正用意）？』審承禪師指著庭前的柏樹。李相公這樣問了三次，審承禪師也這樣回答了三次。李相公非常高興，於是作頌說：『出沒云間充滿太虛，原來真相一塵不染。再三請問西來意，唯獨指向庭前一株柏樹。』

李王

清涼文益禪師，有一天與李王談論佛法完畢，一同觀賞牡丹花。李王命文益禪師作偈語。清涼文益禪師隨即賦詩說：『身穿毛衣面對盛開的鮮花，自來情趣就與世人不同。頭髮從今天開始變白，花卻是去年的紅色。艷麗的姿態隨著朝露消逝，馨香隨著晚風飄散。何必等到花朵凋零』

【English Translation】 Gong Wu Yu (An old practitioner answered on his behalf, saying, 'What did you just say?' When Gui Zong Rou bid farewell, he said, 'Thank you, Abbot, for your repeated care.')

Zhang Baqian

Layman Zhang Baqian asked Zen Master Shushan Kuangren, 'What teachings does the Abbot have?' Zen Master Shushan gave a verse, saying, 'I have a precious zither, placed in the wilderness. It's not that I don't know how to play it, but I haven't met a kindred spirit.'

Liu Weng

When Zen Master Qinglin Shiqian was planting trees at Dongshan, Liu Weng came seeking a verse. Zen Master Shiqian composed a verse, saying, 'Tall, more than three feet long, lushly covering the green grass. I wonder what generation of people will see this pine tree grow old.' Liu Weng presented the verse to Zen Master Dongshan, who said, 'This is the third-generation master of Dongshan.'

Zhong Situ

One day, An Tiehu of Yingqiao was sitting by the furnace in Fengxue Temple when Zhong Situ came to visit. Zhong Situ asked, 'The Three Realms (Desire Realm, Form Realm, Formless Realm) are burning; how can one escape?' An Tiehu used the fire tongs to stir the flames. Zhong Situ hesitated. An Tiehu said, 'Situ, Situ!' Zhong Situ suddenly had an awakening.

Tao Gu

Tao Gu, a court official, entered Pujing Monastery in Dongjing (the capital of the Northern Song Dynasty, now Kaifeng City, Henan Province) and paid his respects to Zen Master Changjue, asking, 'The scriptures say, 'To be apart from all forms is called all Buddhas.' Now, the various phenomena before us are complex and confusing; how can we be apart from them?' Zen Master Changjue said, 'What does the official see?' Tao Gu admired Zen Master Changjue with joy.

Li Xiangong

Li Xiangong went to Mount Nan and asked Zen Master Fuyan Shencheng, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming from the West to the East)?' The Zen master pointed to the cypress tree in front of the courtyard. The Duke asked three times in this way, and the Zen master answered three times in this way. The Duke was very happy and then composed a verse, saying, 'Appearing and disappearing in the clouds, filling the vastness, the original truth is without a speck of dust. Repeatedly asking the meaning of the coming from the West, only pointing to the cypress tree in front of the courtyard.'

Li Wang

One day, Zen Master Qingliang Wenyi finished discussing the Dharma with Li Wang and together they admired the peony flowers. Li Wang ordered Zen Master Wenyi to compose a verse. Qingliang Wenyi then composed a poem, saying, 'Wearing fur clothes facing the fragrant bushes, from the beginning, the interest is different from others. The hair starts to turn white today, but the flowers are red from last year. The gorgeous appearance fades with the morning dew, and the fragrance scatters with the evening breeze. Why wait until the flowers wither?'

。然後始知空。王頓悟其意。

宋令公

宋令公。為洪州太守。一日大寧寺僧陳乞。請第二座開堂。公曰。何不請第一座。眾無語(法眼代云。不勞如此)。

馮延巳

馮延巳。為江南相。與數僧游鐘山。至一人泉。問一人泉許多人爭得足。一僧對曰。不教欠少。延巳不肯。乃別曰誰人欠少(法眼別云。誰是不足者)。

李崇矩

開寶中。樞密使李崇矩。巡護南方。因入院。睹地藏菩薩像。問僧。地藏何以展手。僧曰。手中珠被賊偷卻也。李卻問圓明禪師。既是地藏。為甚麼遭賊。明曰。今日捉下也。李禮謝之。

歐陽修

歐陽修。謚文忠。聞浮山遠禪師奇逸。造其室。未有以異之。與客棋。浮山坐其旁。文忠遽收局。請因棋說法。浮山即令撾鼓。升座曰。若論此事。如兩家著棋相似。何謂也。敵手知音。當機不讓。若是綴五饒三。又通一路始得。有一般底。祇解閉門作活。不會奪角沖關。硬節與虎口齊彰。局破后徒勞綽斡。所以道。肥邊易得。瘦肚難求。思行則往往失粘。心粗而時時頭撞。休夸國手。謾說神仙。贏局輸籌即不問。且道。黑白未分時一著。落在甚麼處。良久曰。從來十九路。迷悟幾多人。文忠嘉嘆。從容謂同僚曰。修初疑禪語為虛誕。今日見此老

機緣。所得所造。非悟明於心地。安能有此妙旨哉。后官洛中。一日遊嵩山。卻去僕吏。放意而往。至一山寺。入門修竹滿軒。霜清鳥啼。風物鮮明。文忠休于殿陛。旁有老僧。閱經自若。與語不甚顧答。文忠異之曰。道人住山久如。對曰。甚久也。又問。誦何經。對曰。法華經。文忠曰。古之高僧。臨生死之際。類皆談笑脫去。何道致之耶。對曰。定慧力耳。又問。今乃寂寥無有。何哉。老僧笑曰。古之人唸唸在定慧。臨終安得亂。今之人唸唸在散亂。臨終安得定。文忠大驚。不自知膝之屈也。謝希深。嘗作文記其事。

呂許公

丞相呂許公。謁法華志言大士。問佛法大意。法華曰。本來無一物。一味卻成真。

王質

集仙王質問。如何是祖師西來意。法華曰。青山影里潑藍起。寶塔高吟撼曉風。又曰。請法華燒香。法華曰。未從齋戒覓。不向佛邊求。

徐岳

國子助教徐岳。問祖師西來意。法華曰。街頭東畔底。徐曰。某甲未會。法華曰。三般人會不得。

王安石

王安石。字介甫。相仁宗。封荊國公。時吳山端禪師。在京師。公請講禪。就大相國寺設齋。公入院焚香畢。問諸方云。佛未出世時看甚麼經。眾無語。端曰。相公。周孔未出世時。讀甚麼書。公曰

【現代漢語翻譯】現代漢語譯本機緣，所得所造，若非對心地有所領悟，怎能有這般精妙的旨意呢？後來歐陽文忠（歐陽修的謚號）在洛陽做官，一日遊覽嵩山，遣走僕人，隨意而行。到了一座山寺，入門處修竹滿院，霜色清冷，鳥鳴清脆，風光景物清新明麗。文忠在殿前的臺階上休息，旁邊有一老僧，神態自若地閱讀經書，與他交談也不怎麼理睬。文忠感到奇怪，問道：『道長在此山中居住多久了？』老僧回答說：『很久了。』又問：『誦讀什麼經？』回答說：『《法華經》。』文忠說：『古代的高僧，面臨生死之際，大多談笑自若地離去，用什麼方法才能做到這樣呢？』老僧回答說：『是定慧的力量啊。』又問：『現在卻寂寥無有，為什麼呢？』老僧笑著說：『古人念念不忘定慧，臨終時怎麼會慌亂？今人念念不忘散亂，臨終時怎麼能安定？』文忠大為震驚，不知不覺地跪了下來。謝希深曾經寫文章記述這件事。

呂許公丞相呂許公，拜見法華志言大士，詢問佛法的大意。法華說：『本來無一物，一味卻成真。』

王質集仙王質問道：『如何是祖師西來意（達摩祖師從西方來到東土傳法的真意）？』法華說：『青山影里潑藍起，寶塔高吟撼曉風。』又說：『請法華燒香。』法華說：『未從齋戒覓，不向佛邊求。』

徐岳國子助教徐岳，問祖師西來意。法華說：『街頭東畔底。』徐岳說：『我還不明白。』法華說：『三般人會不得。』

王安石王安石，字介甫，在仁宗（1022-1063）年間擔任宰相，被封為荊國公。當時吳山端禪師在京城，王安石請他講禪，在大相國寺設定齋飯。王安石進入寺院焚香完畢，問道：『諸方說，佛未出世時看什麼經？』眾人都無語。端禪師說：『相公，周孔（周公和孔子）未出世時，讀什麼書？』王安石說：

【English Translation】 English version The opportunity, what is gained and created, if not enlightened in the mind, how could there be such wonderful meaning? Later, Official Wenzhong (posthumous title of Ouyang Xiu) was an official in Luoyang. One day, he traveled to Mount Song, dismissing his servants and going as he pleased. He arrived at a mountain temple, and upon entering, the courtyard was full of tall bamboo, the frost was clear, the birds were singing, and the scenery was fresh and bright. Wenzhong rested on the steps in front of the hall, and beside him was an old monk, calmly reading scriptures, not paying much attention to him when spoken to. Wenzhong found it strange and asked, 'How long have you lived in this mountain, Daoist?' The old monk replied, 'A very long time.' He then asked, 'What scripture do you recite?' He replied, 'The Lotus Sutra (法華經).' Wenzhong said, 'Ancient eminent monks, when facing death, mostly departed with smiles and ease. What method allows them to do this?' The old monk replied, 'The power of dhyana (定) and prajna (慧).' He then asked, 'Now there is nothing like that, why?' The old monk smiled and said, 'Ancient people were mindful of dhyana and prajna in every thought. How could they be flustered at the time of death? Modern people are mindful of distraction in every thought. How can they be calm at the time of death?' Wenzhong was greatly shocked and knelt down without realizing it. Xie Xishen once wrote an article recording this event.

Lord Xu of Lu Chancellor Lord Xu of Lu visited the Great Master Zhiyan of the Lotus Sutra (法華志言大士) and asked about the main idea of the Buddha-dharma. The Lotus Sutra said, 'Originally there is not a single thing, yet the single flavor becomes true.'

Wang Zhi Wang Zhi of Jixian asked, 'What is the meaning of the Patriarch's coming from the West (祖師西來意, the true meaning of Bodhidharma coming from the West to transmit the Dharma)?' The Lotus Sutra said, 'In the shadow of the green mountains, blue arises; the tall pagoda chants, shaking the morning breeze.' He also said, 'Please, Lotus Sutra, burn incense.' The Lotus Sutra said, 'Not to be sought from fasting and abstinence, not to be sought at the Buddha's side.'

Xu Yue Assistant Professor Xu Yue of the Imperial Academy asked about the meaning of the Patriarch's coming from the West. The Lotus Sutra said, 'The bottom of the east side of the street.' Xu Yue said, 'I don't understand.' The Lotus Sutra said, 'Three kinds of people cannot understand.'

Wang Anshi Wang Anshi, styled Jie Fu, served as Prime Minister during the reign of Emperor Renzong (1022-1063) (Song Dynasty), and was enfeoffed as Duke of Jing. At that time, Chan Master Duan of Mount Wu was in the capital. Wang Anshi invited him to lecture on Chan and set up a vegetarian feast at the Great Xiangguo Temple. Wang Anshi entered the temple, burned incense, and asked, 'The various schools say, what scripture did they read before the Buddha appeared in the world?' No one answered. Chan Master Duan said, 'Your Excellency, what books did the Duke of Zhou and Confucius (周孔) read before they appeared in the world?' Wang Anshi said:

。伶俐衲僧。端又偈曰。南無觀世音。說出種種法。眾生業海深。所以難救拔。古今沉沒者。聲聲怨菩薩。時公在朝。更新庶務。故作偈云云。公平時見端偈語。稱賞之曰。有本者如是(洪覺范曰。王文公方大拜。賀客塞門。公默坐甚久。忽題于壁間曰。霜筠雪竹鐘山寺。投老歸歟寄此生。又元宵賜宴于相國寺。觀俳優。坐客歡甚。公作偈曰。諸優戲場中。一貴復一賤。心知本是同。所以無欣怨。子嘗謂同學曰。此老人通身是眼。滿渠一點也不得)。

武昌劉居士

云居舜老夫。初參洞山。一日如武昌行乞。首謁劉居士。居士曰。老漢有一問。若相契。即請開疏。若不相契。即請還山。遂問。古鏡未磨時如何。舜曰。黑似漆。磨后如何。舜曰。照天照地。居士長揖曰。且請上人還山。舜懡㦬而歸。洞山問其故。舜述前語。洞山曰。汝問我。舜理前問。洞山曰。此去漢陽不遠。進后語。洞山曰。黃鶴樓前鸚鵡洲。舜于言下大悟。

李端愿

李端愿居士。世以佛學名。慧林宗本禪師問曰。十方同聚會。個個學無為。既曰無為。作么生學。李無對。

葉清臣蔣侍郎

內翰葉清臣。牧金陵。迎惟正禪師語道。一日葉曰。明日府有燕飲。師固奉律。能為我少留一日款請話否。正諾之。翌日

【現代漢語翻譯】現代漢語譯本：伶俐的衲僧（指僧人）。李端愿又說偈語：『南無觀世音（意為皈依觀世音菩薩），說出種種法。眾生業海深，所以難以救拔。古今沉沒者，聲聲怨菩薩。』當時李端愿在朝廷為官，革新各項事務，所以作了這樣的偈語。李端愿平時見到李端的偈語，稱讚說：『有根基的人就是這樣。』（洪覺范說：王安石（王文公）剛被授予高官，祝賀的客人擠滿了門。王安石沉默地坐了很久，忽然在墻壁上題詩說：『霜筠雪竹鐘山寺，投老歸歟寄此生。』又在元宵節于相國寺設宴，觀看俳優表演，座上的客人都非常高興。王安石作偈語說：『諸優戲場中，一貴復一賤。心知本是同，所以無欣怨。』李端愿曾經對同學說：『這位老人全身都是眼睛，一點也瞞不過他。』）

武昌劉居士

云居舜老夫，最初參訪洞山良價禪師（洞山）。一天，他像在武昌一帶乞食，首先拜訪劉居士。居士說：『老漢我有一個問題，如果能與我的心意相契合，就請您開示；如果不能契合，就請您回山。』於是問道：『古鏡未磨時如何？』舜回答說：『黑似漆。』『磨后如何？』舜回答說：『照天照地。』居士長作揖說：『還是請上人回山吧。』舜感到慚愧而歸。洞山問他緣故，舜講述了之前的話。洞山說：『你問我。』舜重複了之前的問題。洞山說：『此去漢陽不遠。』進而言之，洞山說：『黃鶴樓前鸚鵡洲。』舜在言下大悟。

李端愿

李端愿居士，世代以佛學聞名。慧林宗本禪師問道：『十方同聚會，個個學無為。既然說是無為，要如何學呢？』李端愿無言以對。

葉清臣蔣侍郎

內翰葉清臣，在金陵做地方官，迎接惟正禪師並與他談論佛法。一天，葉清臣說：『明天府里有宴飲，禪師您一向奉行戒律，能否為我稍微留一天，款待並請教您呢？』惟正答應了。

【English Translation】 English version: The clever衲僧 (Na Seng, meaning a Buddhist monk). Li Duanyuan further said in a verse: 'Namo Avalokiteśvara (meaning Homage to Avalokiteśvara Bodhisattva), speaks of various Dharmas. Sentient beings' sea of karma is deep, therefore difficult to save. Those who have sunk in the past and present, voice after voice complain about the Bodhisattva.' At that time, Li Duanyuan was an official in the court, reforming various affairs, so he composed this verse. Li Duanyuan usually saw Li Duan's verses and praised them, saying: 'Those with a foundation are like this.' (Hong Juefan said: When Wang Anshi (Wang Wengong) was first granted a high position, congratulatory guests filled the door. Wang Anshi sat in silence for a long time, suddenly writing on the wall: 'Frost bamboo and snow bamboo, Zhongshan Temple, returning in old age to spend this life here.' Also, during the Lantern Festival banquet at Xiangguo Temple, watching the performances of the actors, the guests were very happy. Wang Anshi composed a verse saying: 'Among the various actors' performances, one is noble and one is lowly. Knowing that they are essentially the same, therefore there is no joy or resentment.' Li Duanyuan once said to his classmates: 'This old man is all eyes, nothing can be hidden from him.')

Layman Liu of Wuchang

Old Man Yunju Shun, initially visited Chan Master Liangjie of Dongshan (Dongshan). One day, as he was begging for food in the Wuchang area, he first visited Layman Liu. The layman said: 'This old man has a question. If it is in accordance with my mind, then please enlighten me; if it is not in accordance, then please return to the mountain.' So he asked: 'What is it like when the ancient mirror has not been polished?' Shun replied: 'Black as lacquer.' 'What is it like after polishing?' Shun replied: 'Illuminating heaven and earth.' The layman bowed deeply and said: 'Please return to the mountain, Venerable.' Shun felt ashamed and returned. Dongshan asked him the reason, and Shun recounted the previous words. Dongshan said: 'You ask me.' Shun repeated the previous question. Dongshan said: 'It is not far from here to Hanyang.' Further, Dongshan said: 'Parrot Island in front of Yellow Crane Tower.' Shun had a great enlightenment upon hearing these words.

Li Duanyuan

Layman Li Duanyuan was known for his Buddhist studies for generations. Chan Master Huilin Zongben asked: 'The ten directions gather together, everyone learns non-action. Since it is said to be non-action, how should one learn?' Li Duanyuan was speechless.

Ye Qingchen, Vice Minister Jiang

Academician Ye Qingchen, served as a local official in Jinling, welcomed Chan Master Weizheng and discussed Buddhism with him. One day, Ye Qingchen said: 'Tomorrow there will be a banquet in the government office. Chan Master, you always uphold the precepts, can you stay for one more day for me to entertain and ask for your teachings?' Weizheng agreed.

遣使邀。正留一偈而返曰。昨日曾將今日期。出門倚杖又思惟。為僧祗合居巖谷。國士筵中甚不宜。坐客皆仰其標緻。杭守蔣侍郎。亦與正為方外交。每往謁。至郡庭下犢。譚笑終日而去。蔣有詩曰。禪客尋常入舊都。黃牛角上掛瓶盂。有時帶雪穿云去。便好和云畫作圖。

陳瓘

陳瓘。字退夫。初赴省闈。問于宗道者曰。瓘此行欲作狀元。得否。宗熟視曰。無時即得。退夫竟以第三名上第。而時彥者作魁。

宋太尉陳良弼

陳良弼。官太尉。請凈因圓悟法真慈受。並十大法師。禪講千僧。赴府齋會。時徽宗皇帝。私幸觀之。太史魯國公亦與焉。有善華嚴者。乃賢首宗之義虎也。對眾問諸禪曰。吾佛設教。自小乘至於圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。嘗聞禪宗一喝。能轉凡成聖。則與諸經論似相違背。今一喝若能入吾宗五教。是為正說。若不能入。是為邪說。諸禪視凈因。凈因曰。如法師所問。不足諸大禪師之酬。凈因小長老。可以使法師無惑也。凈因召善。善應諾。凈因曰。法師所謂愚法小乘教者。乃有義也。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。乃不有而有。不空而空義也。如我一喝。非唯能入五教。

【現代漢語翻譯】現代漢語譯本：

（使者）被派遣去邀請（他）。（他）只留下了一首偈頌就返回了，說：『昨日曾將今日期，出門倚杖又思惟，為僧祗合居巖谷，國士筵中甚不宜。』（人們）在座的客人都仰慕他的品格和志趣。杭州太守蔣侍郎，也與（他）以方外之交相待。每次前往拜訪，（蔣侍郎）都會在郡衙門下車，與（他）談笑一整天后離去。蔣侍郎有詩說：『禪客尋常入舊都，黃牛角上掛瓶盂，有時帶雪穿云去，便好和云畫作圖。』陳瓘陳瓘（人名），字退夫。當初參加省試，向宗道（人名）詢問說：『我這次去想考狀元，能考中嗎？』宗道仔細地看著他說：『隨時都可以考中。』退夫最終以第三名的成績考中。而當時的才子考中了第一名。宋太尉陳良弼陳良弼（人名），官至太尉。請凈因圓悟（人名，法號），法真（人名，法號），慈受（人名，法號），以及十大法師，禪僧講僧共一千人，到府上舉辦齋會。當時徽宗皇帝（趙佶，1100-1126年在位）私下前往觀看。太史魯國公（人名）也一同前往。有一位精通華嚴宗的人，是賢首宗的義虎（人名）。當衆向各位禪師問道：『我佛設立教義，從小乘到圓頓，掃除空有，獨自證悟真常，然後萬德莊嚴，才稱為佛。我曾聽說禪宗一喝，能轉凡成聖，這與諸經論似乎相互違背。現在這一喝如果能融入我宗的五教，就是正說；如果不能融入，就是邪說。』各位禪師看著凈因。凈因說：『像法師所問的，不足以讓各位大禪師來回答。我凈因小長老，可以使法師不再疑惑。』凈因叫善（人名，法號）。善答應了。凈因說：『法師所說的愚法小乘教，是有義；大乘始教，是空義；大乘終教，是不有不空義；大乘頓教，是即有即空義；一乘圓教，是不有而有，不空而空義。像我這一喝，非但能融入五教，』

【English Translation】 English version:

(An envoy) was sent to invite (him). (He) only left a verse and returned, saying: 'Yesterday I made an appointment for today, leaning on my staff I went out and pondered again. As a monk, I should live in the mountains and valleys, the banquet of national scholars is very unsuitable.' The guests present all admired his character and ambition. Jiang Shilang, the prefect of Hangzhou, also treated (him) as a friend outside the world. Every time (Jiang Shilang) went to visit, (he) would get off the sedan at the gate of the prefectural government, chat and laugh with (him) all day before leaving. Jiang Shilang has a poem saying: 'The Zen monk often enters the old capital, hanging a bottle and bowl on the horn of a yellow cow. Sometimes he goes through the clouds with snow, it would be good to paint it with the clouds.' Chen Guan Chen Guan (name), styled Tuifu. At the beginning of participating in the provincial examination, he asked Zongdao (name) and said: 'I want to be the top scorer in this trip, can I pass?' Zongdao looked at him carefully and said: 'You can pass at any time.' Tuifu finally passed the exam with the third place. And the talented person at that time passed the first place. Chen Liangbi, Grand Commandant of the Song Dynasty Chen Liangbi (name), an official to the rank of Grand Commandant. He invited Jingyin Yuanwu (name, Dharma name), Fazhen (name, Dharma name), Cishou (name, Dharma name), and ten great Dharma masters, Zen monks and lecturers, a total of one thousand people, to hold a vegetarian banquet at his mansion. At that time, Emperor Huizong (Zhao Ji, reigned 1100-1126) secretly went to watch. Grand Historian Duke of Lu (name) also went together. There was a person who was proficient in the Huayan School, Yihu (name) of the Xianshou School. He asked the Zen masters in public: 'My Buddha established teachings, from Hinayana to Perfect Teaching, sweeping away emptiness and existence, and independently realizing true permanence, and then the myriad virtues are solemn, then it is called Buddha. I have heard that a shout of Zen can transform ordinary people into saints, which seems to contradict the scriptures and treatises. Now, if this shout can be integrated into the five teachings of my school, it is the correct saying; if it cannot be integrated, it is a heresy.' The Zen masters looked at Jingyin. Jingyin said: 'What the Dharma master asked is not enough for the great Zen masters to answer. I, the little elder Jingyin, can make the Dharma master no longer confused.' Jingyin called Shan (name, Dharma name). Shan agreed. Jingyin said: 'The foolish Dharma Hinayana teaching that the Dharma master said has meaning; the beginning teaching of Mahayana is the meaning of emptiness; the final teaching of Mahayana is the meaning of neither existence nor emptiness; the sudden teaching of Mahayana is the meaning of both existence and emptiness; the perfect teaching of One Vehicle is the meaning of existence without existence, and emptiness without emptiness. Like my shout, it can not only be integrated into the five teachings,'

至於工巧技藝諸子百家。悉皆能入。凈因乃震聲一喝曰。聞么。善曰聞。凈因曰。汝既聞。則此一喝是有。能入小乘教。須臾又問善曰。聞么。曰不聞。凈因曰。汝既不聞。適來一喝是無。能入始教。遂顧善曰。我初一喝。汝既道有。喝久聲銷。汝複道無。道無則元初實有。道有則而今實無。不有不無。能入終教。我有喝之時。有非是有。因無故有。無喝之時。無非是無。因有故無。即有即無。能入頓教。須知我此一喝。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。百千萬億喝。入此一喝。是故能入圓教。善乃起再拜。凈因復謂曰。非唯一喝為然。乃至一語一默。一動一靜。從古至今。十方虛空。萬象森羅。六道四生。三世諸佛。一切聖賢。八萬四千法門。百千三昧。無量妙義。契理契機。與天地萬物一體。謂之法身。三界唯心。萬法唯識。四時八節。陰陽一致。謂之法性。是故華嚴經云。法性遍在一切處。有相無相。一聲一色。全在一塵中含四義。事理無邊。周遍無餘。參而不雜。混而不一。於此一喝中。皆悉具足。猶是建化門庭隨機方便。謂之小歇場。未至寶所。殊不知。吾祖師門下。以心傳心。以法印法。不立文字。見性成佛。有千聖不傳底向上一路在

【現代漢語翻譯】現代漢語譯本至於各種工巧技藝和諸子百家的學說，你都能深入瞭解。凈因於是大喝一聲，問道：『聽見了嗎？』善回答說：『聽見了。』凈因說：『你既然聽見了，那麼這一喝就是「有」，能進入小乘教（Hinayana）。』過了一會兒，他又問善：『聽見了嗎？』回答說：『沒聽見。』凈因說：『你既然沒聽見，剛才那一喝就是「無」，能進入始教（Initial Teaching）。』於是凈因對善說：『我最初一喝，你既然說「有」，喝聲消失之後，你又說「無」。說「無」則原本是「有」，說「有」則現在是「無」。不「有」不「無」，能進入終教（Final Teaching）。我發出喝聲的時候，「有」並非真「有」，因為從「無」而生「有」；沒有喝聲的時候，「無」並非真「無」，因為從「有」而生「無」。即「有」即「無」，能進入頓教（Sudden Teaching）。』『須知我這一喝，不是當作一喝來用。「有」和「無」都無法企及，情感和理解全部忘卻。說「有」的時候，一絲塵埃都不能立足；說「無」的時候，橫向遍及整個虛空。就這一喝，能進入百千萬億喝；百千萬億喝，能進入這一喝。所以能進入圓教（Perfect Teaching）。』善於是起身再次拜謝。凈因又對他說：『不僅僅是一喝如此，乃至一言一默，一動一靜，從古至今，十方虛空，萬象森羅，六道四生，三世諸佛（Buddhas of the Three Times），一切聖賢，八萬四千法門（eighty-four thousand Dharma gates），百千三昧（hundreds of thousands of Samadhis），無量妙義，契合真理，契合根機，與天地萬物成為一體，這就叫做法身（Dharmakaya）。三界唯心，萬法唯識，四時八節，陰陽一致，這就叫做法性（Dharmata）。』『所以《華嚴經》（Avatamsaka Sutra）說：法性遍在一切處，有相無相，一聲一色，完全在一塵中包含四義，事理無邊，周遍無餘，參而不雜，混而不一，於此一喝中，全都具備。但這仍然是建立教化之門，隨順根機的方便，叫做小歇場，還沒有到達寶所。殊不知，我們祖師門下，以心傳心，以法印法，不立文字，見性成佛，有千聖不傳的向上之路。』

【English Translation】 English version As for various crafts and arts, and the doctrines of the Hundred Schools of Thought, you are able to deeply understand them all. Thereupon, Jingyin gave a loud shout and asked: 'Did you hear it?' Shan replied: 'I heard it.' Jingyin said: 'Since you heard it, then this shout is "existence" (有), capable of entering the Hinayana (小乘教).' After a while, he asked Shan again: 'Did you hear it?' Shan replied: 'I didn't hear it.' Jingyin said: 'Since you didn't hear it, that shout just now is "non-existence" (無), capable of entering the Initial Teaching (始教).' Then Jingyin said to Shan: 'When I first shouted, since you said "existence," and after the sound of the shout disappeared, you said "non-existence." Saying "non-existence" means that originally there was "existence"; saying "existence" means that now there is "non-existence." Neither "existence" nor "non-existence," capable of entering the Final Teaching (終教). When I issue a shout, "existence" is not truly "existence," because "existence" arises from "non-existence"; when there is no shout, "non-existence" is not truly "non-existence," because "non-existence" arises from "existence." Being both "existence" and "non-existence," capable of entering the Sudden Teaching (頓教).' 'You must know that this shout of mine is not used as a shout. Neither "existence" nor "non-existence" can reach it; emotions and understanding are all forgotten. When speaking of "existence," not a speck of dust can stand; when speaking of "non-existence," it horizontally pervades the entire void. Just this one shout can enter hundreds of thousands of millions of shouts; hundreds of thousands of millions of shouts can enter this one shout. Therefore, it is capable of entering the Perfect Teaching (圓教).' Shan then rose and bowed again. Jingyin further said to him: 'It is not only a shout that is like this, but even a word, a silence, a movement, a stillness, from ancient times to the present, the ten directions of space, the myriad phenomena, the six realms and four forms of birth, the Buddhas of the Three Times (三世諸佛), all the sages and worthies, the eighty-four thousand Dharma gates (八萬四千法門), hundreds of thousands of Samadhis (百千三昧), immeasurable wonderful meanings, in accordance with truth, in accordance with potential, becoming one with heaven, earth, and all things, this is called the Dharmakaya (法身). The three realms are only mind, the myriad dharmas are only consciousness, the four seasons and eight festivals, yin and yang are in harmony, this is called Dharmata (法性).' 'Therefore, the Avatamsaka Sutra (華嚴經) says: Dharmata pervades everywhere, with form and without form, one sound and one color, completely containing four meanings in a single mote of dust, the affairs and principles are boundless, pervading without remainder, participating without mixing, blending without being one, all are fully present in this one shout. But this is still establishing the gate of teaching, a convenient means according with potential, called a small resting place, not yet having arrived at the treasure place. Little do they know that within our ancestral teacher's lineage, mind transmits to mind, Dharma seals Dharma, not establishing words, seeing one's nature and becoming a Buddha, there is an upward path that a thousand sages do not transmit.'

。善又問曰。如何是向上一路。凈因曰汝且向下會取。善曰。如何是寶所。凈因曰。非汝境界。善曰。望禪師慈悲。凈因曰。任從滄海變。終不為君通。善膠口而退。聞者靡不嘆仰。皇帝顧謂近臣曰。禪宗玄妙深極如此。凈因才辯亦罕有也。近臣奏曰。此宗師之緒餘。

李朝請

李朝請。與甥薌林居士向子諲。謁道場琳禪師。遂問。家賊惱人時如何。琳曰。誰是家賊。李豎起拳。琳曰。賊身已露。李曰。莫荼糊人好。琳曰。贓證見在。李無語。

錢象祖

錢象祖。字公相。錢塘人。相寧宗。守金陵日。嘗問道于保寧無用禪師。又問道于護國此庵元禪師。此庵曰。欲究此事。須得心法兩忘乃可。法執未忘。契理亦非悟也。公曰。才涉唇吻。便落意思如何。此庵曰。本自無瘡。勿傷之也。公渙然有得。公嘗于鄉州。建接待十所。皆以凈土極樂名之。創上庵高僧寮。為談道處。自左相辭歸。益修凈業。偶得微疾。僧有問起居者。公曰。不貪生不怖死。不生天不生人。惟當往生凈土耳。言訖。趺坐而化。

先覺宗乘卷四

雙髻釋頓讓訂閱卍新續藏第 87 冊 No. 1620 先覺宗乘

先覺宗乘卷五

徑山語風老人　圓信　較定

無地地主人　郭凝之　匯

【現代漢語翻譯】善又問：『什麼是向上一路？』（向上之路：超越所有二元對立和概念思維的道路）凈因說：『你且向下體會。』善問：『什麼是寶所？』（寶所：比喻涅槃，最終的解脫之地）凈因說：『非你境界。』善說：『望禪師慈悲。』凈因說：『任從滄海變，終不為君通。』善啞口無言地退下，聽聞此事的人沒有不嘆息讚揚的。皇帝對身邊的近臣說：『禪宗玄妙深奧到如此地步，凈因的才辯也十分罕見啊。』近臣奏報道：『這只是禪宗大師的餘緒罷了。』

李朝請

李朝請，與外甥薌林居士向子諲，拜謁道場琳禪師，於是問道：『家賊惱人時如何？』琳說：『誰是家賊？』李豎起拳頭。琳說：『賊身已露。』李說：『莫荼糊人好。』琳說：『贓證見在。』李無話可說。

錢象祖

錢象祖，字公相，錢塘人，輔佐寧宗（1194-1224）。任金陵守時，曾經向保寧無用禪師問道，又向護國此庵元禪師問道。此庵說：『想要窮究此事，必須心法兩忘才可以。法執未忘，契理亦非悟也。』公說：『才涉唇吻，便落意思如何？』此庵說：『本自無瘡，勿傷之也。』公渙然有得。公曾經在鄉州，建造接待十所，都用凈土極樂來命名。建立上庵高僧寮，作為談道之處。自從左相辭官歸鄉后，更加修習凈土法門。偶然得了小病，有僧人問候起居，公說：『不貪生不怖死，不生天不生人，惟當往生凈土耳。』說完，就趺坐而化。

先覺宗乘卷四

雙髻釋頓讓訂閱卍新續藏第 87 冊 No. 1620 先覺宗乘

先覺宗乘卷五

徑山語風老人圓信較定

無地地主人郭凝之匯

【English Translation】 Shan then asked: 'What is the path beyond?' (The path beyond: the path that transcends all duality and conceptual thinking) Jingyin said: 'You should experience it downwards.' Shan asked: 'What is the Treasure Land?' (Treasure Land: a metaphor for Nirvana, the ultimate state of liberation) Jingyin said: 'Not your realm.' Shan said: 'I hope for the Chan master's compassion.' Jingyin said: 'Let the ocean change as it may, I will never make it accessible for you.' Shan retreated speechlessly, and everyone who heard about it sighed in admiration. The emperor said to his close attendants: 'Chan Buddhism is so profound and mysterious, and Jingyin's eloquence is also rare.' The close attendant reported: 'This is just the remnant of the Chan masters.'

Li Chaoqing

Li Chaoqing, along with his nephew Xianglin layman Xiang Ziyin, visited Chan Master Daochang Lin, and then asked: 'What to do when the family thief is annoying?' Lin said: 'Who is the family thief?' Li raised his fist. Lin said: 'The thief's body is already exposed.' Li said: 'Don't deceive people.' Lin said: 'The stolen goods are present.' Li was speechless.

Qian Xiangzu

Qian Xiangzu, styled Gongxiang, was a native of Qiantang, and assisted Emperor Ningzong (1194-1224). When he was the governor of Jinling, he once asked Chan Master Baoning Wuyong, and also asked Chan Master Huguo Ciyuan. Ciyuan said: 'If you want to investigate this matter thoroughly, you must forget both mind and dharma. If the attachment to dharma is not forgotten, even if you are in accordance with the principle, it is not enlightenment.' Gong said: 'As soon as it involves lips and tongue, it falls into meaning, what about that?' Ciyuan said: 'Originally there was no sore, do not hurt it.' Gong suddenly had an understanding. Gong once built ten reception places in his hometown, all named after Pure Land and Ultimate Bliss. He founded the Shang'an High Monk's Residence as a place for discussing the Dao. Since resigning from the position of Left Chancellor and returning to his hometown, he has increasingly cultivated the Pure Land practice. He accidentally contracted a minor illness, and when a monk asked about his well-being, Gong said: 'I am not greedy for life, nor afraid of death, I will not be born in heaven, nor will I be born as a human, I will only be reborn in the Pure Land.' After saying that, he sat in the lotus position and passed away.

Xianjue Zongcheng Volume 4

Shuangji Shi Dunrang subscribed 卍 New Continued Collection No. 87 No. 1620 Xianjue Zongcheng

Xianjue Zongcheng Volume 5

Jingshan Yufeng Old Man Yuanxin Compared and Determined

Landless Land Master Guo Ningzhi Compiled

編

洪州廉使

洪州廉使。逸其名。問馬祖曰。吃酒肉即是。不吃即是。馬祖曰。若吃是中丞祿。不吃是中丞福。廉使有省。

俗士問天堂地獄

有一俗士。問西堂智藏禪師。有天堂地獄否。師曰有。曰有佛法僧寶否。師曰有。更有多問。盡答言有。曰和尚恁么道。莫錯否。師曰。汝曾見尊宿來耶。曰某甲曾參徑山和尚來。師曰。徑山向汝作么生道。曰他道一切總無。師曰。汝有妻否。曰有。師曰。徑山和尚有妻否。曰無。師曰。徑山和尚道無即得。

歸宗因官人來問

廬山歸宗智常禪師。因官人來。乃拈起帽子兩帶曰還會么。曰不會。歸宗曰。莫怪老僧頭風。不卸帽子。

儒者問三教

有儒者。忘其名。問大珠海禪師。儒釋道三教。同異如何。師曰。大量者用之則同。小機者執之即異。總從一性起用。機見差別成三。迷悟由人。不在教之同異也。

行者問即心即佛

有行者。問大珠曰。即心即佛。那個是佛。大珠曰。汝疑那個不是佛。指出看。行者無對。大珠曰。達即遍境是。不悟永乖疏。

丹霞逢老人與童子

丹霞因去馬祖處。路逢一老人。與一童子。丹霞問。公住何處。老人曰。上是天。下是地。丹霞曰。忽遇天崩地陷。又作么生

【現代漢語翻譯】現代漢語譯本編

洪州廉使

洪州廉使，忘記了他的名字。他問馬祖（Mazu，禪宗大師）說：『吃酒肉是對的，還是不吃是對的？』馬祖說：『如果吃，這是中丞（古代官名）的俸祿；如果不吃，這是中丞的福氣。』廉使有所領悟。

俗士問天堂地獄

有一個俗人，問西堂智藏禪師（Xitang Zhizang，禪宗大師）：『有天堂地獄嗎？』禪師說：『有。』俗人說：『有佛法僧寶嗎？』禪師說：『有。』俗人多次提問，禪師都回答說有。俗人說：『和尚您這麼說，難道沒錯嗎？』禪師說：『你曾經見過其他尊宿（有德行的僧人）嗎？』俗人說：『我曾經參拜過徑山和尚。』禪師說：『徑山和尚怎麼跟你說的？』俗人說：『他說一切都沒有。』禪師說：『你有妻子嗎？』俗人說：『有。』禪師說：『徑山和尚有妻子嗎？』俗人說：『沒有。』禪師說：『徑山和尚說沒有，那就對了。』

歸宗因官人來問

廬山歸宗智常禪師（Guizong Zhichang，禪宗大師），因為有官員來訪，於是拿起帽子兩邊的帶子說：『會意嗎？』官員說：『不會。』歸宗說：『不要怪老僧頭痛，不摘帽子。』

儒者問三教

有一個儒者，忘記了他的名字，問大珠慧海禪師（Dazhu Huihai，禪宗大師）：『儒、釋、道三教，相同和不同之處在哪裡？』禪師說：『心量大的人運用它們就相同，心量小的人執著它們就不同。總的來說，都是從一個本性出發而產生作用，因為見解的差別而形成三教。迷惑和覺悟在於人，不在於教義的相同或不同。』

行者問即心即佛

有一個行者，問大珠慧海禪師：『即心即佛，哪個是佛？』大珠說：『你懷疑哪個不是佛？指出來看看。』行者無言以對。大珠說：『通達了，那麼整個境界都是佛；不覺悟，就永遠疏遠。』

丹霞逢老人與童子

丹霞（Danxia，禪宗大師）因為要去馬祖（Mazu，禪宗大師）那裡，路上遇到一個老人和一個童子。丹霞問：『您住在哪裡？』老人說：『上是天，下是地。』丹霞說：『忽然遇到天崩地陷，又該怎麼辦？』

English version Compilation

Hongzhou Commissioner

The Hongzhou Commissioner, whose name is forgotten, asked Mazu (Zen master): 'Is it right to eat meat and drink wine, or is it right not to?' Mazu said, 'If you eat, it is the salary of the Grand Administrator; if you don't eat, it is the blessing of the Grand Administrator.' The Commissioner had an awakening.

A Layman Asks About Heaven and Hell

A layman asked Zen Master Xitang Zhizang (Zen master): 'Are there heaven and hell?' The Zen master said, 'Yes.' The layman said, 'Are there the Three Jewels of Buddha, Dharma, and Sangha?' The Zen master said, 'Yes.' The layman asked many more questions, and the Zen master answered 'Yes' to all of them. The layman said, 'Venerable monk, are you not mistaken in saying so?' The Zen master said, 'Have you ever seen other venerable monks?' The layman said, 'I once visited the monk of Jingshan.' The Zen master said, 'What did the monk of Jingshan say to you?' The layman said, 'He said that everything is non-existent.' The Zen master said, 'Do you have a wife?' The layman said, 'Yes.' The Zen master said, 'Does the monk of Jingshan have a wife?' The layman said, 'No.' The Zen master said, 'It is right for the monk of Jingshan to say that there is nothing.'

Guizong Responds to an Official's Question

Zen Master Guizong Zhichang (Zen master) of Mount Lu, because an official came to visit, picked up the two straps of his hat and said, 'Do you understand?' The official said, 'No.' Guizong said, 'Don't blame the old monk for having a headache and not taking off his hat.'

A Confucian Asks About the Three Teachings

A Confucian scholar, whose name is forgotten, asked Zen Master Dazhu Huihai (Zen master): 'What are the similarities and differences between Confucianism, Buddhism, and Taoism?' The Zen master said, 'Those with great capacity use them as the same; those with small minds cling to them as different. In general, they all arise from one nature and function, but differences in views create the three teachings. Delusion and enlightenment depend on the person, not on the similarities or differences of the teachings.'

A Practitioner Asks About 'Mind is Buddha'

A practitioner asked Dazhu Huihai (Zen master): 'If mind is Buddha, which one is the Buddha?' Dazhu said, 'Which one do you doubt is not the Buddha? Point it out and let me see.' The practitioner was speechless. Dazhu said, 'If you understand, then the entire realm is Buddha; if you don't awaken, you will forever be estranged.'

Danxia Meets an Old Man and a Boy

Danxia (Zen master), on his way to Mazu (Zen master), met an old man and a boy. Danxia asked, 'Where do you live?' The old man said, 'Above is heaven, below is earth.' Danxia said, 'If suddenly heaven collapses and earth caves in, what should be done?'

【English Translation】 English version Compilation

Hongzhou Commissioner

The Hongzhou Commissioner, whose name is forgotten, asked Mazu (Zen master): 'Is it right to eat meat and drink wine, or is it right not to?' Mazu said, 'If you eat, it is the salary of the Grand Administrator; if you don't eat, it is the blessing of the Grand Administrator.' The Commissioner had an awakening.

A Layman Asks About Heaven and Hell

A layman asked Zen Master Xitang Zhizang (Zen master): 'Are there heaven and hell?' The Zen master said, 'Yes.' The layman said, 'Are there the Three Jewels of Buddha, Dharma, and Sangha?' The Zen master said, 'Yes.' The layman asked many more questions, and the Zen master answered 'Yes' to all of them. The layman said, 'Venerable monk, are you not mistaken in saying so?' The Zen master said, 'Have you ever seen other venerable monks?' The layman said, 'I once visited the monk of Jingshan.' The Zen master said, 'What did the monk of Jingshan say to you?' The layman said, 'He said that everything is non-existent.' The Zen master said, 'Do you have a wife?' The layman said, 'Yes.' The Zen master said, 'Does the monk of Jingshan have a wife?' The layman said, 'No.' The Zen master said, 'It is right for the monk of Jingshan to say that there is nothing.'

Guizong Responds to an Official's Question

Zen Master Guizong Zhichang (Zen master) of Mount Lu, because an official came to visit, picked up the two straps of his hat and said, 'Do you understand?' The official said, 'No.' Guizong said, 'Don't blame the old monk for having a headache and not taking off his hat.'

A Confucian Asks About the Three Teachings

A Confucian scholar, whose name is forgotten, asked Zen Master Dazhu Huihai (Zen master): 'What are the similarities and differences between Confucianism, Buddhism, and Taoism?' The Zen master said, 'Those with great capacity use them as the same; those with small minds cling to them as different. In general, they all arise from one nature and function, but differences in views create the three teachings. Delusion and enlightenment depend on the person, not on the similarities or differences of the teachings.'

A Practitioner Asks About 'Mind is Buddha'

A practitioner asked Dazhu Huihai (Zen master): 'If mind is Buddha, which one is the Buddha?' Dazhu said, 'Which one do you doubt is not the Buddha? Point it out and let me see.' The practitioner was speechless. Dazhu said, 'If you understand, then the entire realm is Buddha; if you don't awaken, you will forever be estranged.'

Danxia Meets an Old Man and a Boy

Danxia (Zen master), on his way to Mazu (Zen master), met an old man and a boy. Danxia asked, 'Where do you live?' The old man said, 'Above is heaven, below is earth.' Danxia said, 'If suddenly heaven collapses and earth caves in, what should be done?'

。老人曰。蒼天蒼天。童子噓一聲。丹霞曰。非父不生其子。老人便與童子入山去。

丹霞會留守

丹霞于天津橋橫臥。會留守鄭公出。呵之不起。吏問其故。丹霞徐曰。無事僧。留守異之。

百丈政路逢官人

洪州百丈山惟政禪師。因入京。路逢官人吃飯。忽見驢鳴。官人召曰。頭陀。師舉頭。官人卻指驢。師卻指官人(法眼別云。但作驢鳴　天奇拈云。混俗和光。何妨異類橫身。絲毫不掛。那容豎拂敲床。大丈夫漢。莫覷東魯西晉。休談北狄南蠻。方見得出岫靈云。然後卻來。嘲三啰四。又且何如)。

趙州與官人遊園

趙州與官人遊園次。兔見乃驚走。遂問。和尚是大善知識。兔見為甚麼走。趙州曰。老僧好殺。

官人問趙州

官人問趙州。和尚還入地獄否。趙州曰。老僧末上入。曰大善知識。為甚麼入地獄。趙州曰。老僧若不入。阿誰教化汝。

官人問趙州燒木佛

官人問趙州曰。丹霞燒木佛。院主為甚麼眉𩯭墮落。趙州曰。官人宅內變生作熟。是甚麼人。官人曰。所使。趙州曰。卻是他好手。

俗官問趙州

有俗官。問趙州。佛在日。一切眾生歸依佛。佛滅度后。一切眾生歸依什麼處。趙州曰。未有眾生。曰現問次。趙州曰。

【現代漢語翻譯】現代漢語譯本：老人說：『蒼天啊蒼天！』童子噓了一口氣。丹霞禪師說：『不是父親生不出這樣的兒子。』老人便和童子一起進山去了。

丹霞禪師會見留守

丹霞禪師在天津橋上橫臥。適逢留守鄭公出行，呵斥他卻不起來。官吏問他緣故，丹霞禪師慢悠悠地說：『無事僧。』留守感到他與衆不同。

百丈禪師在官道上遇到官人

洪州（今江西南昌）百丈山惟政禪師，因為要入京，在路上遇到官人吃飯。忽然聽到驢叫，官人叫道：『頭陀（苦行僧）。』禪師抬頭。官人卻指著驢。禪師卻指著官人。（法眼禪師另有評語說：『只是學驢叫。』天奇禪師拈花微笑說：『混同世俗，和光同塵，不妨以異類的身份出現。一絲不掛，哪裡容得下豎拂敲床。大丈夫漢，不要看不起東魯西晉，不要談論北狄南蠻，才能看得出靈云出岫的境界，然後回來，嘲笑三三兩兩的人，又將如何呢？』）

趙州禪師與官人遊園

趙州禪師與官人一起遊園時，兔子看見了就驚慌逃跑。官人於是問：『和尚是大善知識（有大智慧的人），兔子看見為什麼跑了？』趙州禪師說：『老僧喜歡殺生。』

官人問趙州禪師

官人問趙州禪師：『和尚還入地獄嗎？』趙州禪師說：『老僧最後才入。』官人說：『您是大善知識，為什麼還要入地獄？』趙州禪師說：『老僧若是不入，誰來教化你？』

官人問趙州禪師燒木佛

官人問趙州禪師說：『丹霞禪師燒木佛，院主為什麼眉毛鬍鬚都掉落了？』趙州禪師說：『官人家裡變生為熟，是什麼人做的？』官人說：『是我的僕人。』趙州禪師說：『原來是他這樣的好手。』

俗官問趙州禪師

有俗官問趙州禪師：『佛在世的時候，一切眾生都歸依佛，佛滅度后，一切眾生歸依什麼地方？』趙州禪師說：『沒有眾生。』俗官說：『現在正在問呢。』趙州禪師說：『』

【English Translation】 English version: An old man said, 'Oh, heavens, heavens!' A boy sighed. Danxia (Zen master) said, 'A father like that begets a son like this.' Then the old man and the boy went into the mountains.

Danxia Meets the Governor

Danxia lay across the Tianjin Bridge. The governor, Lord Zheng, came out and scolded him to get up, but he didn't. An officer asked him why. Danxia slowly said, 'A monk with nothing to do.' The governor found him unusual.

Baizhang Meets an Official on the Road

Zen Master Weizheng of Baizhang Mountain (in Hongzhou) was on his way to the capital when he encountered an official eating. Suddenly, a donkey brayed. The official called out, 'Ascetic!' The master looked up. The official then pointed at the donkey. The master then pointed at the official. (Fayan (Zen master) commented separately: 'Just imitate the donkey's bray.' Tianqi (Zen master) smiled and said: 'Mingling with the world, harmonizing with the dust, what harm is there in appearing as a different kind? Without a thread hanging, how can one tolerate a whisk striking the bed? Great heroes, do not look down on Donglu (Shandong) and Xijin (Shanxi), do not talk about the Northern Di (ancient northern tribes) and Southern Man (ancient southern tribes), only then can you see the Lingyun (spiritual cloud) emerging from the mountains, and then come back to mock the three or four people, what will it be like then?')

Zhaozhou Strolls in the Garden with an Official

Zhaozhou (Zen master) was strolling in the garden with an official when a rabbit saw them and ran away in fright. The official then asked, 'Venerable monk, you are a great Kalyanamitra (wise and virtuous friend), why did the rabbit run away when it saw you?' Zhaozhou said, 'This old monk likes to kill.'

An Official Asks Zhaozhou

An official asked Zhaozhou (Zen master), 'Will the venerable monk still go to hell?' Zhaozhou said, 'This old monk will be the last to go.' The official said, 'You are a great Kalyanamitra, why would you go to hell?' Zhaozhou said, 'If this old monk doesn't go, who will teach you?'

An Official Asks Zhaozhou About Burning a Wooden Buddha

An official asked Zhaozhou (Zen master), 'Danxia (Zen master) burned a wooden Buddha, why did the abbot's eyebrows and beard fall off?' Zhaozhou said, 'In the official's house, who turns raw into cooked?' The official said, 'My servant.' Zhaozhou said, 'He is quite skilled.'

A Secular Official Asks Zhaozhou

A secular official asked Zhaozhou (Zen master), 'When the Buddha was alive, all sentient beings took refuge in the Buddha. After the Buddha's Nirvana, where do all sentient beings take refuge?' Zhaozhou said, 'There are no sentient beings.' The official said, 'I am asking now.' Zhaozhou said, ''

更覓什麼佛。

秀才乞拄杖

有秀才。見趙州手中拄杖。乃曰。佛不奪眾生愿。是否。趙州曰是。秀才曰。某甲就和尚。乞取手中拄杖。得否。趙州曰。君子不奪人所好。秀才曰。某甲不是君子。趙州曰。老僧亦不是佛。

秀才問趙州

有秀才。辭趙州曰。某甲在此括撓和尚多時。無可報答。待他日作一頭驢來。報答和尚。趙州曰。教老僧爭得鞍。又秀才見趙州。乃讚歎曰。和尚是古佛。趙州曰。秀才是新如來。

俗士獻袈裟

有俗士。獻袈裟。問曰。披與么衣服。莫辜負古人也無。趙州拋下拂子曰。是古是今。

趙州勘行者

趙州聞行者勘僧曰。我有十貫錢。若有人下得一轉語。即舍此錢。有人下語。並不契。趙州遂往行者家。行者曰。若下得一轉語。即舍此錢。趙州戴笠子便行(瑯玡覺云。武帝求仙不得仙。王喬端坐卻昇天)。

秀才問長沙岑

有秀才。看千佛名經。問長沙岑禪師曰。百千諸佛。但見其名。未審居何國土。還化物也無。長沙曰。黃鶴樓崔顥題后。秀才還曾題也未。曰未曾。長沙曰。得閑題取一篇好(黃龍新頌云。黃鶴樓前法戰時。百千諸佛豎降旗。問渠國土歸何處。贏得多才一首詩　圓悟勤拈云。驀刀劈面。解辨者何人。劈箭當

【現代漢語翻譯】現代漢語譯本還尋找什麼佛呢？

秀才乞討拄杖

有個秀才，看見趙州禪師手中的拄杖，於是說：『佛不奪取眾生的願望，是這樣嗎？』趙州禪師說：『是這樣。』秀才說：『我向和尚乞討您手中的拄杖，可以嗎？』趙州禪師說：『君子不奪取別人所喜愛的東西。』秀才說：『我不是君子。』趙州禪師說：『老僧也不是佛。』

秀才問趙州

有個秀才，向趙州禪師告辭說：『我在這裡打擾和尚很久了，沒有什麼可以報答的，等將來轉世做一頭驢來報答和尚。』趙州禪師說：『那叫老僧怎麼得到鞍呢？』又有秀才拜見趙州禪師，讚歎說：『和尚是古佛。』趙州禪師說：『秀才是新如來（Tathagata，佛的稱號之一）。』

俗士獻袈裟

有個俗人，獻上袈裟，問道：『披上這樣的衣服，沒有辜負古人嗎？』趙州禪師放下拂塵說：『什麼是古，什麼是今？』

趙州勘驗行者

趙州禪師聽說有個行者考驗僧人說：『我有十貫錢，如果有人能說出一句轉語，就捨出這些錢。』有人說了，但都不合行者的心意。趙州禪師於是前往行者家。行者說：『如果能說出一句轉語，就捨出這些錢。』趙州禪師戴上斗笠就走了。（瑯玡覺禪師評論說：『梁武帝（502年-549年）求仙沒有成功，王喬端坐卻昇天了。』）

秀才問長沙岑

有個秀才，讀《千佛名經》，問長沙岑禪師說：『百千諸佛，只是見到他們的名字，不知道他們居住在哪個國土，還教化眾生嗎？』長沙禪師說：『黃鶴樓上崔顥題詩之後，你還曾題過詩嗎？』秀才說：『沒有。』長沙禪師說：『有空閑的時候題一篇吧！』（黃龍新禪師頌道：『黃鶴樓前法戰時，百千諸佛豎起降旗。問他國土歸向何處？贏得多少才子一首詩。』圓悟勤禪師拈出說：『驀然一刀劈面而來，能辨別的人是誰？快如箭至。』）

【English Translation】 English version What Buddha else are you seeking?

A Scholar Begs for a Staff

There was a scholar who, seeing the staff in Zhaozhou's (Joshu, 775-897) hand, said, 'The Buddha does not deprive sentient beings of their wishes, is that so?' Zhaozhou said, 'It is so.' The scholar said, 'May I beg the master for the staff in your hand?' Zhaozhou said, 'A gentleman does not take what others cherish.' The scholar said, 'I am not a gentleman.' Zhaozhou said, 'This old monk is also not a Buddha.'

A Scholar Asks Zhaozhou

There was a scholar who bid farewell to Zhaozhou, saying, 'I have troubled the master here for a long time, and have nothing to repay. I will wait until another day to become a donkey to repay the master.' Zhaozhou said, 'How would this old monk get a saddle?' Another scholar saw Zhaozhou and praised him, saying, 'The master is an ancient Buddha.' Zhaozhou said, 'The scholar is a new Tathagata (如來, one of the titles of the Buddha).'

A Layman Offers a Kasaya

There was a layman who offered a kasaya (袈裟, a Buddhist robe) and asked, 'Wearing such clothes, would one not be letting down the ancients?' Zhaozhou threw down his whisk and said, 'What is ancient, what is now?'

Zhaozhou Examines a Practitioner

Zhaozhou heard that a practitioner was examining monks, saying, 'I have ten strings of cash. If anyone can give a turning word (轉語), I will give them this money.' Someone gave a word, but it did not suit the practitioner. Zhaozhou then went to the practitioner's house. The practitioner said, 'If you can give a turning word, I will give you this money.' Zhaozhou put on his bamboo hat and left. (Langya Jue (瑯玡覺) commented, 'Emperor Wu of Liang (梁武帝, 502-549) sought immortality but did not attain it; Wang Qiao (王喬) sat upright and ascended to heaven.')

A Scholar Asks Changsha Cen

There was a scholar who was reading the Sutra of the Names of a Thousand Buddhas and asked Zen Master Changsha Cen (長沙岑禪師), 'The hundred thousand Buddhas, we only see their names, but we do not know in which land they reside, and whether they transform beings.' Changsha said, 'After Cui Hao (崔顥) wrote a poem on the Yellow Crane Tower (黃鶴樓), have you ever written a poem there?' The scholar said, 'I have not.' Changsha said, 'Find some time to write one!' (Zen Master Huanglong Xin (黃龍新禪師) praised, 'At the time of the Dharma battle before the Yellow Crane Tower, the hundred thousand Buddhas raised the flags of surrender. Asking where their lands have gone, they have won many talented people a poem.' Zen Master Yuanwu Qin (圓悟勤禪師) picked it up and said, 'Suddenly a knife is slashed in the face, who is the one who can discern it? As fast as an arrow.')

胸。承當者有幾。若能向奔流度刀。疾焰過風處。見長沙。橫身為物去。不消一捏。其或隨言詮入露布。便謂問東答西。裂轉話頭。且作么生是長沙端的處。還委悉么。殺人刀活人劍　語風信拈云。可惜一座黃鶴樓。被長沙和尚埋沒殺。千佛名經里許。喚作註解得么。癡人面前。勿得說夢。頌云。塞雁一聲睺舌冷。棲棲蘆苗月明中。荒塘軌跡無漁火。徒有秋煙拂暗風)。

普化見步使

鎮州普化和尚。見馬步使出喝道。普化亦喝道。作相撲勢。步使令人打五棒。普化曰。似即似。是即不是。

天使問睦州

有天使。問睦州。三門俱開。從那門入。睦州喚尚書。天使應諾。睦州曰。從信門入。天使又見畫壁。問曰。二尊者對譚何事。睦州摑露柱曰。三身中。那個不說法。

秀才訪睦州

一秀才訪睦州。稱會二十四家書。睦州以拄杖空中點一點曰。會么。秀才罔措。睦州曰。又道會二十四家書。永字八法也不識。

睦州問秀才

睦州問秀才。治甚經。曰治易。睦州曰。易中道。百姓日用而不知。且道不知個甚麼。曰不知其道。睦州曰。作么生是道。秀才無對。睦州曰。果然不知(妙喜云。秀才雖然無語。默契睦州。只是少末後一著。徑山當時若見睦州道果然不知。但撫

【現代漢語翻譯】現代漢語譯本胸。承擔此事者有幾人？如果能像奔流的江河一樣從刀刃上越過，像疾風穿過火焰一樣迅速，就能見到長沙（指長沙景岑禪師）。橫下身子為眾生而去，不需要任何捏造。如果隨著言語詮釋而陷入俗套，就說是問東答西，轉移話題。那麼，怎樣才是長沙（指長沙景岑禪師）的真實境界呢？你真正明白嗎？殺人刀和活人劍，隨著風傳話，拈起雲朵。可惜一座黃鶴樓，被長沙和尚埋沒了。在《千佛名經》里，能這樣註解嗎？不要在癡人面前說夢話。頌詞說：塞雁一聲鳴叫，寒冷徹骨，棲息在蘆葦叢中，月光明亮。荒涼的池塘沒有漁火的軌跡，只有秋天的煙霧拂過昏暗的風。

普化見步使

鎮州（今河北正定）的普化和尚，見到馬步使出行時鳴鑼開道，普化也大聲喝道，做出相撲的姿勢。步使讓人打了普化五棒。普化說：『像倒是像，是卻不是。』

天使問睦州

有位天使問睦州（指陳尊宿）：『三門都打開了，從哪個門進入？』睦州喊『尚書』，天使應諾。睦州說：『從信門進入。』天使又看到墻上的畫，問道：『兩位尊者在談論什麼事？』睦州打著柱子說：『三身（法身、報身、應身）中，哪個沒有說法？』

秀才訪睦州

一位秀才拜訪睦州（指陳尊宿），自稱精通二十四家書法。睦州用拄杖在空中點了一下說：『會嗎？』秀才不知所措。睦州說：『又說精通二十四家書法，《永字八法》也不認識。』

睦州問秀才

睦州（指陳尊宿）問秀才：『研究什麼經？』回答說：『研究《易經》。』睦州說：『《易經》中說，百姓每天都在用它卻不知道。那麼，說的是不知道什麼呢？』回答說：『不知道其中的道。』睦州說：『怎樣才是道呢？』秀才無言以對。睦州說：『果然不知道。』（妙喜說：『秀才雖然沒有說話，但已經默默地契合了睦州的意思，只是缺少最後一步。當時徑山如果見到睦州說「果然不知道」，只要撫掌大笑即可。』）

【English Translation】 English version Chest. How many are there who can undertake this? If one can cross the blade like a rushing river, and pass through the raging flames like a swift wind, then one can see Changsha (referring to Zen Master Changsha Jingcen). Laying down one's body to go for the sake of all beings, without needing any fabrication. If one falls into clichés by following verbal interpretations, then it is said to be answering east when asked about the west, shifting the topic. So, what is the true realm of Changsha (referring to Zen Master Changsha Jingcen)? Do you truly understand? The killing sword and the life-giving sword, with the wind carrying the message, picking up the clouds. It's a pity that the Yellow Crane Tower is buried by the Changsha monk. In the Thousand Buddhas Name Sutra, can it be annotated like this? Do not speak of dreams in front of a fool. The verse says: The wild goose cries once, the cold chills to the bone, roosting in the reeds, the moon is bright. The desolate pond has no trace of fishing fire, only the autumn smoke brushes against the dim wind.

Puhua Meets the Infantry Envoy

Zen Master Puhua of Zhenzhou (now Zhengding, Hebei), seeing the Infantry Envoy clearing the way with gongs and drums, Puhua also shouted loudly, making sumo wrestling gestures. The Infantry Envoy ordered five blows to be given to Puhua. Puhua said, 'It's like it, but it's not it.'

The Envoy Asks Muzhou

An envoy asked Muzhou (referring to Chen Zunsu), 'The three gates are all open, from which gate do I enter?' Muzhou called out 'Secretary,' and the envoy responded. Muzhou said, 'Enter from the Faith Gate.' The envoy then saw a painting on the wall and asked, 'What are the two Venerables discussing?' Muzhou struck the pillar and said, 'Among the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), which one does not expound the Dharma?'

A Scholar Visits Muzhou

A scholar visited Muzhou (referring to Chen Zunsu), claiming to be proficient in the calligraphy of twenty-four schools. Muzhou pointed in the air with his staff and said, 'Do you understand?' The scholar was at a loss. Muzhou said, 'You say you are proficient in the calligraphy of twenty-four schools, but you don't even recognize the Eight Principles of Yong.'

Muzhou Asks the Scholar

Muzhou (referring to Chen Zunsu) asked the scholar, 'What sutra do you study?' He replied, 'I study the Book of Changes.' Muzhou said, 'The Book of Changes says, the people use it daily without knowing it. So, what is it that they do not know?' He replied, 'They do not know the Dao.' Muzhou said, 'What is the Dao?' The scholar was speechless. Muzhou said, 'Indeed, you do not know.' (Miaoxi said, 'Although the scholar did not speak, he had already tacitly agreed with Muzhou's meaning, but he lacked the final step. If Jingshan had seen Muzhou say "Indeed, you do not know" at that time, he would have simply clapped and laughed.')

掌呵呵大笑。管取睦州不相虧)。

閩帥問壽山年多少

閩帥問。壽山年多少。師曰。與虛空齊年。曰虛空年多少。師曰。與壽山齊年。

有俗士舉手

益州西睦和尚。上堂。有俗士舉手曰。和尚便是一頭驢。師曰。老僧被汝騎。士無語去。后三日再來。白言。某甲三日前著賊。師拈杖趁出。

俗士問殺牛

有俗士。問慧覺。某甲平生殺牛。還有罪否。慧覺曰。無罪。曰為甚麼無罪。慧覺曰。殺一個還一個。

仰山問推官

有官人。訪仰山。仰山問。官居何位。曰推官。仰山豎起拂子曰。還推得這個么。官人無對。仰山令眾下語。皆不契。時三聖不安。在涅槃堂內將息。仰山令侍者去請下語。三聖曰。但道和尚今日有事。仰山又令侍者問。未審有甚麼事。三聖曰。再犯不容。

行者問霍山

有行者。問霍山景通禪師曰。如何是佛法大意。霍山乃禮拜。行者曰。和尚為甚麼禮俗人。霍山曰。汝不見道尊重弟子。

洞山行腳遇官人

洞山行腳次。有官人問曰。我要注三祖信心銘。得否。洞山曰。只如才有是非紛然失心。作么生注(楚石琦代云。裝香著)。

官人問洞山

官人問洞山。有人修行否。洞山曰。待公作男子即修行。

【現代漢語翻譯】現代漢語譯本：掌呵呵大笑。（管保睦州不會虧待你）。

閩帥問壽山年歲幾何

閩帥問道：壽山（地名，也可能指人名）年齡有多大？壽山禪師說：與虛空同歲。閩帥說：虛空年齡有多大？壽山禪師說：與壽山同歲。

有俗人舉手

益州西睦和尚，上堂說法。有俗人舉手說：和尚你就是一頭驢。西睦和尚說：老僧被你騎了。這俗人無話可說，走了。三天後又來，坦白說：我三天前冒犯了您。西睦和尚拿起禪杖趕他出去。

俗人問殺牛

有俗人問慧覺禪師：我平生殺牛，有罪嗎？慧覺禪師說：無罪。俗人問：為什麼無罪？慧覺禪師說：殺一個，還一個。

仰山問推官

有官員拜訪仰山禪師。仰山禪師問：您現在擔任什麼官職？官員說：推官。仰山禪師舉起拂塵說：能推究得了這個嗎？官員無言以對。仰山禪師讓眾僧回答，都不合他的意。當時三聖禪師身體不適，在涅槃堂內休息。仰山禪師讓侍者去請三聖禪師回答。三聖禪師說：只說和尚今天有事。仰山禪師又讓侍者問：不知道有什麼事？三聖禪師說：再犯不容。

行者問霍山

有行者問霍山景通禪師：如何是佛法大意？霍山禪師就禮拜。行者說：和尚您為什麼禮拜俗人？霍山禪師說：你沒聽說過尊重弟子嗎？

洞山行腳遇官人

洞山禪師在行腳的途中，有官員問他說：我想註解《三祖信心銘》，可以嗎？洞山禪師說：正如『才說有是與非，心就紛亂迷失』，你打算怎麼註解？（楚石琦代答說：裝模作樣）。

官人問洞山

有官人問洞山禪師：有人在修行嗎？洞山禪師說：等你做了真正的男子漢，就可以修行了。

【English Translation】 English version: Master Zhang laughed heartily. (I guarantee Muzhou will not treat you unfairly).

The Military Governor of Min asked Shoushan how old he was

The Military Governor of Min asked: How old is Shoushan (place name, or possibly a person's name)? The Master said: The same age as the void. The Military Governor said: How old is the void? The Master said: The same age as Shoushan.

A Layman Raised His Hand

The Monk Ximu of Yizhou was giving a lecture. A layman raised his hand and said: You, monk, are a donkey. The Master said: This old monk is being ridden by you. The layman had nothing to say and left. Three days later, he came again and confessed: I offended you three days ago. The Master picked up his staff and chased him out.

A Layman Asked About Killing Oxen

A layman asked Zen Master Huijue: I have killed oxen all my life, is there any sin? Huijue said: No sin. The layman asked: Why is there no sin? Huijue said: Kill one, repay one.

Yangshan Asked a Judge

An official visited Zen Master Yangshan. Yangshan asked: What position do you hold? The official said: Judge. Yangshan raised his whisk and said: Can you judge this? The official was speechless. Yangshan asked the monks to answer, but none of them satisfied him. At that time, Zen Master Sansheng was unwell and resting in the Nirvana Hall. Yangshan asked the attendant to ask Sansheng to answer. Sansheng said: Just say the Master is busy today. Yangshan then asked the attendant: I wonder what is the matter? Sansheng said: No further offenses will be tolerated.

A Pilgrim Asked Huoshan

A pilgrim asked Zen Master Huoshan Jington: What is the great meaning of the Buddha Dharma? Huoshan then bowed. The pilgrim said: Why do you, Master, bow to a layman? Huoshan said: Haven't you heard of respecting disciples?

Dongshan Met an Official While Traveling

While Dongshan was traveling, an official asked him: I want to annotate the 'Inscription on Faith in Mind' by the Third Patriarch, is that okay? Dongshan said: Just as 'Only when there are right and wrong, the mind becomes confused and lost,' how do you intend to annotate it? (Chu Shiqi replied: Pretending).

An Official Asked Dongshan

An official asked Zen Master Dongshan: Are there people practicing? Dongshan said: When you become a true man, then you can practice.

投子赴檀越齋

舒州投子山大同禪師。在京赴一檀越齋。檀越將一盤草來。師拳兩手安頭上。檀越便將齋來。後有僧問。和尚在京投齋。意旨何如。師曰。觀世音菩薩。

有官人問壽州

壽州紹宗禪師。有官人謂師曰。見說江西不立宗。師曰。遇緣即立。曰遇緣立個甚麼。師曰。江西不立宗。

閩王問雪峰存

閩王。問雪峰義存禪師曰。擬欲蓋一所佛殿去時如何。雪峰曰。何不蓋取一所空王殿。曰請師樣子。雪峰展兩手(雲門云。一舉四十九)。

閩王封柑橘至雪峰

雪峰因閩王封柑橘各一顆。遣使送至。柬問。既是一般顏色。為甚麼名字不同。雪峰遂依舊封回。王復馳問玄沙。玄沙將一張紙蓋卻。

廣主請雲門開堂

廣主。請雲門出世靈樹。開堂日。廣主親臨曰。弟子請益。雲門曰。目前無異路(法眼別云。不可無益於人)。

常侍問雲門

雲門。在文德殿赴齋。有常侍問。靈樹果子熟也未。雲門曰。甚麼年中得通道生。

官人問雲門

雲門行腳時。有官人問。還有定乾坤底句么。雲門曰。蘇嚕囌嚕悉哩薩訶。

閩王送玄沙上船

閩王。送玄沙備禪師上船。師扣船召曰。大王爭能出得這裡去。王曰。在里許得

【現代漢語翻譯】現代漢語譯本投子禪師應邀前往信徒家齋飯

舒州投子山大同禪師，在京城應邀前往一位信徒家吃齋飯。信徒端上一盤草。禪師兩手握拳放在頭頂。信徒隨即開始上齋飯。後來有僧人問：『和尚在京城應邀赴齋，意旨如何？』禪師說：『觀世音菩薩（Avalokiteśvara Bodhisattva）。』

有官員問壽州禪師

壽州紹宗禪師，有官員對禪師說：『聽說江西不立宗。』禪師說：『遇緣即立。』官員說：『遇緣立個什麼？』禪師說：『江西不立宗。』

閩王問雪峰禪師

閩王問雪峰義存禪師說：『打算蓋一所佛殿，該怎麼做？』雪峰禪師說：『為何不蓋一所空王殿？』閩王說：『請禪師指點樣子。』雪峰禪師張開雙手（雲門禪師說：『一舉四十九』）。

閩王送柑橘給雪峰禪師

雪峰禪師因為閩王送來柑橘各一顆，派使者送到。信中問道：『既然是一樣的顏色，為什麼名字不同？』雪峰禪師於是依舊封好送回。閩王又派人去問玄沙禪師，玄沙禪師用一張紙蓋住。

廣主請雲門禪師開堂

廣主請雲門禪師在靈樹寺開堂。開堂那天，廣主親自到場說：『弟子請教。』雲門禪師說：『目前無異路（法眼禪師另說：不可無益於人）。』

常侍問雲門禪師

雲門禪師在文德殿應邀赴齋。有常侍問：『靈樹的果子熟了嗎？』雲門禪師說：『哪一年才相通道已經產生？』

官員問雲門禪師

雲門禪師行腳時，有官員問：『還有定乾坤的句子嗎？』雲門禪師說：『蘇嚕囌嚕悉哩薩訶（sūru sūru sili suōhē）。』

閩王送玄沙禪師上船

閩王送玄沙備禪師上船。禪師敲著船說：『大王怎麼能從這裡出去？』閩王說：『在這裡面。』

【English Translation】 English version Touzi Attends a Dana Meal

Chan Master Datong of Touzi Mountain in Shuzhou, attended a dana (dāna means generosity or giving) meal at a lay devotee's home in the capital. The devotee brought out a plate of grass. The Master made fists with both hands and placed them on his head. The devotee then brought out the meal. Later, a monk asked: 'Venerable Master, what was the meaning of attending the dana meal in the capital?' The Master said: 'Avalokiteśvara Bodhisattva (Guānshìyīn Púsà, the Bodhisattva of Compassion).'

An Official Asks Shouchou

Chan Master Shaozong of Shouchou, an official said to the Master: 'I hear that Jiangxi does not establish a sect.' The Master said: 'It is established when conditions meet.' The official said: 'What is established when conditions meet?' The Master said: 'Jiangxi does not establish a sect.'

King Min Asks Xuefeng

King Min asked Chan Master Yicun of Xuefeng: 'I intend to build a Buddhist hall, what should I do?' Xuefeng said: 'Why not build a Hall of the Empty King?' The King said: 'Please show me the design.' Xuefeng spread out both hands (Yunmen said: 'One gesture, forty-nine').

King Min Sends Tangerines to Xuefeng

Xuefeng, because King Min sent a tangerine each, dispatched a messenger to deliver them. The letter asked: 'Since they are the same color, why are the names different?' Xuefeng then sealed them as before and sent them back. The King again sent someone to ask Xuansha. Xuansha covered it with a piece of paper.

Lord Guang Invites Yunmen to Open a Hall

Lord Guang invited Yunmen to emerge at Lingshu Temple to open a hall. On the day of the opening, Lord Guang personally attended and said: 'Disciple requests instruction.' Yunmen said: 'There is no different path before you (Fayan said differently: 'It cannot be without benefit to people').'

A Chamberlain Asks Yunmen

Yunmen, while attending a meal at the Wende Hall, a chamberlain asked: 'Are the fruits of Lingshu ripe yet?' Yunmen said: 'In what year did you believe that the Dao was born?'

An Official Asks Yunmen

When Yunmen was traveling, an official asked: 'Are there any phrases that can stabilize the universe?' Yunmen said: 'Sūru sūru sili suōhē.'

King Min Sends Xuansha on a Boat

King Min sent Chan Master Bei of Xuansha onto a boat. The Master knocked on the boat and called out: 'How can the Great King get out of here?' The King said: 'Inside here.'

多少時也(歸宗柔別云。不因和尚。不得到這裡)。

泉守請玄沙登樓

泉守王公。請玄沙登樓。先語客司曰。待我引大師到樓前。便舁卻梯。客司稟旨。公曰。請大師登樓。玄沙視樓。複視其人。乃曰。佛法不是此道理。(法眼云。未舁梯時。日幾度登樓)玄沙與泉守。在室中說話。有一沙彌。揭簾入見。卻退步而出。玄沙曰。那沙彌好與二十拄杖。守曰。恁么即某甲罪過。(同安顯別云。祖師來也)玄沙曰。佛法不是恁么(鏡清云。不為打水。有僧問。不為打水。意作么生。鏡清云。青山碾為塵。敢保沒閑人)。

閩帥請辨驗聲明三藏

西天有聲明三藏至。閩帥請玄沙辨驗。玄沙以鐵火箸。敲銅爐問。是甚麼聲。三藏曰。銅鐵聲。(法眼別云。請大師為大王。法燈別云。聽和尚問)玄沙曰。大王莫受外國人謾。三藏無對(法眼代云。大師久受大王供養。法燈代云。卻是和尚謾大王)。

閩帥問鼓山晏

閩帥入萬歲寺。瞻仰佛像。指問鼓山曰。是甚麼佛。鼓山曰。請大王鑑。帥曰。鑒即不是佛。鼓山曰。是甚麼。帥無對(長慶代云。久承大師在眾。何得造次)。

行者至庵

鏡清怤禪師。住庵時。有行者至。徐徐近床。取拂子提起問。某甲喚這個作拂子。庵主喚

【現代漢語翻譯】現代漢語譯本：多少時也(歸宗柔(Guizong Rou)告別時說：『如果不是和尚，我到不了這裡』)。

泉州太守請玄沙(Xuansha)上樓

泉州太守王公，請玄沙(Xuansha)上樓。先對主管人員說：『等我引導大師到樓前，就把梯子撤掉。』主管人員領命。王公說：『請大師上樓。』玄沙(Xuansha)看看樓，又看看那人，於是說：『佛法不是這個道理。』(法眼(Fayan)說：『還沒撤梯子時，太陽幾次上樓？』)玄沙(Xuansha)與泉州太守在房間里說話，有一個沙彌，掀開簾子進來拜見，然後退步而出。玄沙(Xuansha)說：『那個沙彌應該打二十拄杖。』太守說：『這麼說就是我的罪過了。』(同安顯(Tongan Xian)另外說：『祖師來了。』)玄沙(Xuansha)說：『佛法不是這樣。』(鏡清(Jingqing)說：『不是爲了打水。』有僧人問：『不是爲了打水，意圖是什麼？』鏡清(Jingqing)說：『青山碾為塵，敢保沒閑人。』)

閩帥請辨驗聲明三藏(Shengming Sanzang)

西天有一位聲明三藏(Shengming Sanzang)來到，閩帥請玄沙(Xuansha)辨驗。玄沙(Xuansha)用鐵火箸敲銅爐問：『這是什麼聲音？』三藏(Sanzang)說：『銅鐵聲。』(法眼(Fayan)另外說：『請大師為大王。』法燈(Fadeng)另外說：『聽和尚問。』)玄沙(Xuansha)說：『大王不要被外國人欺騙了。』三藏(Sanzang)無言以對。(法眼(Fayan)代為回答說：『大師長期接受大王供養。』法燈(Fadeng)代為回答說：『卻是和尚欺騙大王。』)

閩帥問鼓山晏(Gushan Yan)

閩帥進入萬歲寺，瞻仰佛像，指著佛像問鼓山(Gushan)說：『這是什麼佛？』鼓山(Gushan)說：『請大王鑑別。』閩帥說：『鑑別就不是佛。』鼓山(Gushan)說：『那是什麼？』閩帥無言以對。(長慶(Changqing)代為回答說：『久聞大師在眾，怎麼這麼草率？』)

行者到庵

鏡清怤(Jingqing Fu)禪師，住在庵里時，有一個行者來到，慢慢地走到床邊，拿起拂子提起來問：『我叫這個是拂子，庵主叫什麼？』

【English Translation】 English version: What time is it? (Guizong Rou said goodbye, 'If it weren't for the monk, I wouldn't have gotten here.')

Prefect of Quanzhou invites Xuansha to ascend the tower

Prefect Wang of Quanzhou invited Xuansha (Xuansha) to ascend the tower. He first said to the staff: 'After I lead the master to the front of the tower, remove the ladder.' The staff obeyed. The Prefect said, 'Please, Master, ascend the tower.' Xuansha (Xuansha) looked at the tower and then at the person, and said, 'The Buddha-dharma is not this principle.' (Fayan said, 'Before the ladder was removed, how many times had the sun ascended the tower?') Xuansha (Xuansha) was talking with the Prefect of Quanzhou in the room. A novice monk lifted the curtain, entered to pay respects, and then stepped back out. Xuansha (Xuansha) said, 'That novice monk deserves twenty blows of the staff.' The Prefect said, 'In that case, it is my fault.' (Tongan Xian said separately, 'The Patriarch has arrived.') Xuansha (Xuansha) said, 'The Buddha-dharma is not like that.' (Jingqing said, 'Not for drawing water.' A monk asked, 'Not for drawing water, what is the intention?' Jingqing said, 'The green mountains are ground into dust, I dare guarantee there are no idle people.')

Military Commissioner of Min invites Shengming Sanzang for verification

A Shengming Sanzang (Shengming Sanzang) from the Western Regions arrived. The Military Commissioner of Min invited Xuansha (Xuansha) to verify him. Xuansha (Xuansha) struck a copper furnace with iron chopsticks and asked, 'What is this sound?' Sanzang (Sanzang) said, 'The sound of copper and iron.' (Fayan said separately, 'Please, Master, do it for the Great King.' Fadeng said separately, 'Listen to the monk's question.') Xuansha (Xuansha) said, 'Great King, do not be deceived by foreigners.' Sanzang (Sanzang) had no reply. (Fayan replied on his behalf, 'Master has long received the Great King's offerings.' Fadeng replied on his behalf, 'It is the monk who is deceiving the Great King.')

Military Commissioner of Min asks Gushan Yan

The Military Commissioner of Min entered Wansui Temple, venerated the Buddha images, pointed to a Buddha image, and asked Gushan (Gushan), 'What Buddha is this?' Gushan (Gushan) said, 'Please, Great King, discern.' The Military Commissioner said, 'To discern is not Buddha.' Gushan (Gushan) said, 'Then what is it?' The Military Commissioner had no reply. (Changqing replied on his behalf, 'I have long heard of the Master in the assembly, how can you be so rash?')

A Traveler Arrives at the Hermitage

When Chan Master Jingqing Fu (Jingqing Fu) was living in a hermitage, a traveler arrived, slowly approached the bed, picked up a whisk, raised it, and asked, 'I call this a whisk, what does the hermitage master call it?'

作甚麼。鏡清曰。不可更安名立字也。行者乃擲卻拂子曰。著甚死急。

童子見鏡清

有僧引一童子。到鏡清曰。此童子常愛問人佛法。請和尚驗看。鏡清乃令點茶。童子點茶來。師啜了。過盞橐與童子。童子近前接。鏡清卻縮手曰。還道得么。童子曰。問將來。(法眼別云。和尚更喫茶否)僧曰。此童子見解如何。鏡清曰。也祇一兩生持戒僧。

俗士問靜上座

有俗士。失其名。問靜上座曰。弟子每當夜坐。心念紛飛。未明攝伏之方。愿垂示誨。上座曰。如或夜間安坐。心念紛飛。卻將紛飛之心。以究紛飛之處。究之無處。則紛飛之念何存。反究究心。則能究之心安在。又能照之智本空。所照之境亦寂。寂而非寂者。蓋無能寂之人也。照而非照者。蓋無所照之境也。境智俱寂。心慮安然。外不尋枝。內不住定。二途俱泯。一性怡然。此乃還源之要道也。

俗士獻𦘕障子

俗士獻𦘕障子。法眼看了問曰。汝是心巧手巧。士曰。心巧。法眼曰。那個是汝心。士無對(歸宗柔代云。某甲今日卻成容易)。

老人蔘桐峰

有老人。入山參桐峰庵主。桐峰問曰。住在甚處。老人不語。桐峰曰。善能對機。老人地上拈一枝草示之。桐峰便喝。老人禮拜。桐峰便歸庵。老人曰。

【現代漢語翻譯】現代漢語譯本做什麼。鏡清說：『不可再安名立字了。』修行人便扔掉拂塵說：『著什麼急？』

童子拜見鏡清

有個僧人帶著一個童子，來到鏡清處說：『這童子常常喜歡問人佛法，請和尚您檢驗看看。』鏡清便讓（童子）點茶。童子點茶上來，鏡清喝了，把茶盞遞給童子。童子走近前來接，鏡清卻縮回手說：『說得出道理嗎？』童子說：『問將來。』（法眼另說：『和尚還要喝茶嗎？』）僧人問：『這童子的見解如何？』鏡清說：『也不過是一兩個終身持戒的和尚。』

俗人問靜上座

有個俗人，忘記了他的名字，問靜上座說：『弟子我每當夜晚靜坐，心中念頭紛飛，不明白如何才能攝伏這些念頭，希望您能開示教誨。』上座說：『如果夜間靜坐，心中念頭紛飛，就用這紛飛的心，去追究紛飛之處。追究到沒有地方可究，那麼紛飛的念頭又在哪裡存在呢？反過來追究能追究的心，那麼能追究的心又在哪裡呢？又能照見的智慧本性是空，所照見的境界也是寂靜。說寂靜卻又不是真正的寂靜，是因為沒有能使它寂靜的人。說照見卻又不是真正的照見，是因為沒有所照見的境界。境界和智慧都寂靜了，心緒自然安然。向外不尋找枝節，向內不執著于禪定。兩條路都泯滅了，本性自然怡然自得。這就是迴歸本源的重要途徑。』

俗人獻畫障子

有個俗人獻上畫的屏風。法眼禪師看了問道：『你是心巧還是手巧？』俗人說：『心巧。』法眼說：『哪個是你的心？』俗人無言以對。（歸宗柔代他回答說：『我今天卻變得容易了。』）

老人蔘拜桐峰

有個老人，進山參拜桐峰庵主。桐峰問：『住在哪裡？』老人不說話。桐峰說：『真能隨機應變。』老人在地上拈起一根草來示意。桐峰便喝斥。老人禮拜。桐峰便回到庵里。老人說：

【English Translation】 English version What are you doing? Jingqing said, 'It is not permissible to add names and titles.' The practitioner then threw down his whisk and said, 'What's the rush?'

A Novice Sees Jingqing

A monk brought a novice to Jingqing and said, 'This novice often likes to ask people about the Buddha-dharma (teachings of the Buddha). Please, Master, examine him.' Jingqing then ordered tea to be served. The novice served the tea. The master sipped it and passed the teacup to the novice. The novice approached to receive it, but Jingqing withdrew his hand and said, 'Can you speak of the principle?' The novice said, 'Ask in the future.' (Fayan (a Zen master) said separately, 'Does the master want more tea?') The monk asked, 'What is this novice's understanding like?' Jingqing said, 'He is just one or two monks who observe the precepts for life.'

A Layman Asks Seated Meditation Master Jing

There was a layman, whose name is forgotten, who asked Seated Meditation Master Jing, 'This disciple, whenever I sit in meditation at night, my thoughts run wild. I do not understand how to subdue them. I hope you can instruct me.' The master said, 'If, during night meditation, your thoughts run wild, then use this wild mind to investigate the place where the wildness arises. If you investigate to the point where there is nowhere to investigate, then where do the wild thoughts exist? Conversely, investigate the investigating mind; where is the mind that can investigate? Furthermore, the wisdom that illuminates is fundamentally empty, and the realm that is illuminated is also still. To say it is still, yet it is not truly still, is because there is no one who can make it still. To say it illuminates, yet it is not truly illuminating, is because there is no realm to be illuminated. When both realm and wisdom are still, the mind is naturally at peace. Outwardly, do not seek branches; inwardly, do not dwell in fixed meditation. When both paths are extinguished, the original nature is naturally joyful. This is the essential path to returning to the source.'

A Layman Offers a Painted Screen

A layman offered a painted screen. Fayan (a Zen master) looked at it and asked, 'Are you skillful in mind or skillful in hand?' The layman said, 'Skillful in mind.' Fayan said, 'Which is your mind?' The layman was speechless. (Guizong Rou (a Zen master) said in his place, 'I have become easy today.')

An Old Man Visits Tongfeng

There was an old man who entered the mountain to visit the hermit Tongfeng. Tongfeng asked, 'Where do you live?' The old man did not speak. Tongfeng said, 'Truly able to respond to the occasion.' The old man picked up a blade of grass from the ground to show him. Tongfeng then shouted. The old man bowed. Tongfeng then returned to his hermitage. The old man said,

與么疑殺一切人在。

儒者謁南院

有儒者。博覽古今。時呼為張百會。來謁南院。南院問。莫是張百會么。曰不敢。南院以手于空畫一畫曰。會么。曰不會。南院曰。一尚不會。甚麼處得百會來。

牧主請風穴升座

風穴沼禪師。于牧主衙內度夏。請升座。時有盧陂長老。出問。學人有鐵牛之機。請師不搭印。風穴曰。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙。陂佇思。風穴喝曰。長老何不進語。陂擬議。風穴便打一拂子曰。還記得話頭么。試舉看。陂擬開口。風穴又打一拂子。牧主曰。信知佛法與王法一般。風穴曰。見甚麼道理。牧主曰。當斷不斷。反招其亂。風穴便下座。

提刑問璉三生

有提刑。問璉三生曰。某甲四十年為官。作么脫得此塵去。璉無對。(道吾真代曰。一任𨁝跳)又看上峰路。璉曰。這個是上峰路。提刑曰。寺在上頭那。璉曰是。提刑曰。恁么則不去也。璉無語(道吾代曰。今日勘破)。

工部問三交嵩

有工部。問三交智嵩禪師曰。百尺竿頭獨打毬。萬丈懸崖絲繫腰時如何。三交曰。幽州著腳。廣南廝撲。工部無語。三交曰。勘破這胡漢。工部曰。二十年江南界里。這回卻見禪師。三交曰。瞎老婆吹火。

提刑問楊岐會

有提刑

【現代漢語翻譯】如果這樣，豈不是要殺死所有的人？

儒生拜訪南院

有一位儒生，博覽古今，當時人稱他為『張百會』。他來拜訪南院慧颙禪師（南院）。南院問：『莫非是張百會嗎？』儒生回答：『不敢當。』南院用手在空中畫了一下，說：『會嗎？』儒生說：『不會。』南院說：『一個尚且不會，從哪裡得到百會呢？』

牧主請風穴升座

風穴延沼禪師（風穴）在牧主衙內度過夏天，牧主請他升座說法。當時有一位盧陂長老，出來問道：『學人有鐵牛之機，請老師不要用印。』風穴說：『慣於釣取鯨鯢，澄清巨大的水域，卻嘆息青蛙只能在泥沙中跳躍。』盧陂長老沉思不語。風穴喝道：『長老為何不進一步說話？』盧陂長老想要開口，風穴便打了他一拂子，說：『還記得話頭嗎？試著說出來看看。』盧陂長老剛要開口，風穴又打了他一拂子。牧主說：『相信佛法與王法一樣。』風穴問：『見到什麼道理？』牧主說：『當斷不斷，反受其亂。』風穴便下座。

提刑問璉三生

有一位提刑，問璉三生禪師（璉三生）說：『我四十年為官，如何才能脫離這塵世？』璉三生沒有回答。（道吾真禪師（道吾真）代答說：『任他跳躍』）提刑又問：『哪條是上峰的路？』璉三生說：『這條就是上峰的路。』提刑說：『寺廟在上頭嗎？』璉三生說是。提刑說：『這樣我就不去了。』璉三生無語。（道吾真代答說：『今天被我識破了』）。

工部問三交嵩

有一位工部官員，問三交智嵩禪師（三交嵩）說：『百尺竿頭獨自打球，萬丈懸崖用絲線繫腰時，該如何是好？』三交嵩說：『幽州著腳，廣南廝撲。』工部無語。三交嵩說：『看破這胡漢。』工部說：『二十年江南界里，這次才見到禪師。』三交嵩說：『瞎老婆吹火。』

提刑問楊岐會

有一位提刑

【English Translation】 In that case, wouldn't it be killing everyone?

A Confucian Scholar Visits Nanyuan

There was a Confucian scholar, well-versed in ancient and modern knowledge, who was known as 'Zhang Baihui' (Zhang of Hundred Assemblies). He came to visit Nanyuan Huiyong (Nanyuan). Nanyuan asked, 'Are you Zhang Baihui?' The scholar replied, 'I dare not claim to be.' Nanyuan drew a stroke in the air with his hand and said, 'Do you understand?' The scholar said, 'I do not.' Nanyuan said, 'You don't even understand one, how could you have a hundred assemblies?'

A Magistrate Requests Fengxue to Ascend the Dharma Seat

Zen Master Fengxue Yanzhao (Fengxue) spent the summer at the magistrate's residence. The magistrate requested him to ascend the Dharma seat and give a sermon. At that time, an elder named Luobei came forward and asked, 'This student has the potential of an iron ox. Please, Master, do not use a seal.' Fengxue said, 'Accustomed to fishing for whales and clearing vast waters, yet lamenting that frogs can only hop in mud and sand.' Luobei remained silent in thought. Fengxue shouted, 'Elder, why don't you speak further?' As Luobei was about to speak, Fengxue struck him with a whisk and said, 'Do you still remember the topic? Try to bring it up.' As Luobei was about to open his mouth, Fengxue struck him again with the whisk. The magistrate said, 'I believe that the Buddha-dharma is the same as the king's law.' Fengxue asked, 'What principle do you see?' The magistrate said, 'Hesitation in making a decision only invites chaos.' Fengxue then descended from the seat.

A Commissioner Asks Lian Sansheng

There was a commissioner who asked Zen Master Lian Sansheng (Lian Sansheng), 'I have been an official for forty years. How can I escape this world of dust?' Lian Sansheng did not answer. (Zen Master Daowu Zhen (Daowu Zhen) answered on his behalf, 'Let him jump around.') The commissioner then asked, 'Which is the road to the upper peak?' Lian Sansheng said, 'This is the road to the upper peak.' The commissioner said, 'Is the temple at the top?' Lian Sansheng said yes. The commissioner said, 'In that case, I will not go.' Lian Sansheng was speechless. (Daowu Zhen answered on his behalf, 'I have seen through him today.')

An Official Asks Sanjiao Song

There was an official who asked Zen Master Sanjiao Zhisong (Sanjiao Song), 'How is it when one is hitting a ball alone at the top of a hundred-foot pole, or hanging from a ten-thousand-foot cliff with a thread tied around the waist?' Sanjiao Song said, 'Setting foot in Youzhou, wrestling in Guangnan.' The official was speechless. Sanjiao Song said, 'Seeing through this barbarian.' The official said, 'For twenty years within the borders of Jiangnan, this is the first time I have met a Zen master.' Sanjiao Song said, 'A blind old woman blowing on a fire.'

A Commissioner Asks Yangqi Hui

There was a commissioner

。問楊岐會曰。和尚法嗣何人。曰慈明。提刑曰。見個什麼道理。便嗣他。楊岐曰。共缽盂吃飯。提刑曰。與么則不見也。楊岐捺膝曰。什麼處是不見。提刑大笑。楊岐曰。須是提刑始得。又請入院燒香。提刑曰。卻待回來。楊岐乃獻茶信。提刑曰。這個卻不消得。有甚干嚗嚗底禪。希見示些子。楊岐指茶信曰。這個尚不要。豈況干嚗嚗底禪。提刑擬議。楊岐乃有頌。示作王臣。佛祖罔措。為指迷源。殺人無數。提刑曰。和尚為什麼就身打劫。楊岐曰。元來卻是我家裡人。提刑大笑。

俗士投五祖出家

有俗士。投五祖演出家。自曰舍緣。五祖曰。何謂舍緣。士曰。有妻子舍之。謂之舍緣。五祖曰。我也有個老婆。還信否。士默然。五祖乃頌曰。我有個老婆。出世無人見。晝夜共一處。自然有方便。

居士往五祖齋僧

舒州有一居士。常往五祖齋僧。一日問首座曰。某俗人蔘得禪么。首座云。你是俗人。如何參得禪。居士不會。舉似五祖。五祖云。首座卻有本分手段為人。居士方信。遂篤志參究。后見佛眼。佛眼展手曰。因甚麼喚作手。居士忽大悟。

俗士問云峰悅

有俗士。問云峰文悅禪師曰。如何是佛。云峰曰。著衣吃飯量家道。曰恁么則退身三步。叉手當胸去也。云峰曰

【現代漢語翻譯】現代漢語譯本：提刑問楊岐方會（楊岐宗創始人）說：『和尚的法嗣是誰？』楊岐說：『是慈明。』提刑說：『你見到了什麼道理，就繼承了他的法？』楊岐說：『（我）和他一起用一個缽吃飯。』提刑說：『這麼說，你什麼也沒見到啊。』楊岐拍著膝蓋說：『什麼地方是沒見到？』提刑大笑。楊岐說：『必須是提刑您這樣的人才行。』提刑又請楊岐入院燒香，提刑說：『等我回來再說。』楊岐於是獻上茶信。提刑說：『這個就不需要了，有什麼乾巴巴的禪，希望稍微展示一點。』楊岐指著茶信說：『這個尚且不要，何況是乾巴巴的禪？』提刑猶豫不決。楊岐於是作了一首頌：『示作王臣，佛祖罔措，為指迷源，殺人無數。』提刑說：『和尚為什麼就對我進行搶劫？』楊岐說：『原來卻是我家裡人。』提刑大笑。

有俗人投奔五祖法演（禪宗大師）出家，自稱捨棄了塵緣。五祖說：『什麼叫做舍緣？』那人說：『有妻子而捨棄，就叫做舍緣。』五祖說：『我也有個老婆，你相信嗎？』那人沉默不語。五祖於是作頌說：『我有個老婆，出世無人見，晝夜共一處，自然有方便。』

舒州有一位居士，經常去五祖法演（禪宗大師）那裡齋僧。一天，他問首座說：『我這樣的俗人能參禪嗎？』首座說：『你是俗人，怎麼能參禪？』居士不明白，把這件事告訴了五祖。五祖說：『首座很有為人處世的本分手段。』居士這才相信，於是專心致志地參究。後來他拜見了佛眼清遠（禪宗大師），佛眼伸出手說：『為什麼叫作手？』居士忽然大悟。

有俗人問云峰文悅（禪宗大師）禪師說：『什麼是佛？』云峰說：『穿衣吃飯量家道。』那人說：『這麼說，我就退後三步，叉手當胸告退了。』云峰說：

【English Translation】 English version: The Prefectural Judge asked Yangqi Fanghui (founder of the Yangqi school): 'Who is the abbot's Dharma successor?' Yangqi said, 'It is Ciming.' The Prefectural Judge said, 'What principle did you see that made you succeed him?' Yangqi said, 'Eating rice with him from the same bowl.' The Prefectural Judge said, 'In that case, you didn't see anything.' Yangqi slapped his knee and said, 'Where is it that you didn't see?' The Prefectural Judge laughed loudly. Yangqi said, 'It has to be someone like you, Prefectural Judge.' Then the Prefectural Judge invited Yangqi to enter the monastery to burn incense. The Prefectural Judge said, 'I'll wait until I come back.' Yangqi then presented a tea offering. The Prefectural Judge said, 'This is not necessary. What kind of dry, bland Chan is there? I hope to see a little bit of it.' Yangqi pointed to the tea offering and said, 'This is not even needed, let alone dry, bland Chan?' The Prefectural Judge hesitated. Yangqi then composed a verse: 'Showing himself as a king and minister, the Buddhas and Patriarchs are at a loss, pointing to the source of delusion, killing countless people.' The Prefectural Judge said, 'Why is the abbot robbing me at close range?' Yangqi said, 'It turns out you are one of my own family.' The Prefectural Judge laughed loudly.

A layman went to Touwu Zefen (Chan master) to become a monk, calling himself 'abandoning worldly ties'. Touwu said, 'What is meant by abandoning worldly ties?' The layman said, 'Having a wife and abandoning her is called abandoning worldly ties.' Touwu said, 'I also have a wife, do you believe it?' The layman was silent. Touwu then composed a verse: 'I have a wife, no one in the world sees her, day and night we are together, naturally there is convenience.'

A layperson from Shuzhou often went to Touwu Zefen (Chan master) to offer a vegetarian feast to the monks. One day, he asked the head monk, 'Can a layman like me practice Chan?' The head monk said, 'You are a layman, how can you practice Chan?' The layperson did not understand and told Touwu about it. Touwu said, 'The head monk has the proper means to deal with people.' The layperson then believed and devoted himself to studying Chan. Later, he met Foyan Qingyuan (Chan master). Foyan stretched out his hand and said, 'Why is it called a hand?' The layperson suddenly had a great enlightenment.

A layman asked Chan Master Yunfeng Wenyue (Chan master), 'What is Buddha?' Yunfeng said, 'Wearing clothes, eating rice, and measuring the family's wealth.' The layman said, 'In that case, I will take three steps back, fold my hands in front of my chest, and take my leave.' Yunfeng said:

。醉后添杯不若無。

太守問九頂

太守呂公。瞻大像。問九頂清素禪師曰。既是大像。為甚麼肩負兩楹。九頂曰。船上無散工。至閣下睹觀音像。又問。彌勒化境。觀音何來。九頂曰。家富小兒嬌。太守乃禮敬。

侍郎問九仙

侍郎曾公。問九仙法清禪師曰。上座山鄉甚處。曰嚴州。曰與此間是同是別。九仙拽伽梨下地揖曰。官人曾到嚴州否。曾罔措。九仙曰。待官人到嚴州時。卻向官人道。

益州辭知府

益州澄遠禪師。將示寂。辭知府曰。老僧行腳去。通判曰。這僧風狂。八十歲行腳。那裡去。知府曰。大善知識。去住自由。

巡檢問黃龍明

黃龍同胡巡檢。到公安二聖。巡檢問曰。達磨對梁武帝云。廓然無聖。公安為甚麼卻有二聖。黃龍曰。一點水墨。兩處成龍。

俗士問歸仁

有俗士。問歸仁禪師。俗人還許會佛法否。歸仁曰。那個臺無月。誰家樹不春。

有官人問興陽

有官人。問興陽清剖禪師曰。和尚甚麼時開堂。師曰。不歷僧祇數。日月未生前。

居士官人問天平

有居士。問天平契愚禪師曰。法無動搖時如何。天平曰。你從潞府來。居士曰。一步也不曾驀。天平曰。因甚得到這裡。居士曰。和尚睡語作么

【現代漢語翻譯】現代漢語譯本：醉后添杯不如沒有。（意指過猶不及）

太守問九頂

太守呂公瞻仰大佛像，問九頂清素禪師說：『既然是大佛像，為什麼肩上要扛著兩根柱子？』九頂禪師說：『船上沒有閑散的工人。』到閣下觀看觀音像時，太守又問：『彌勒菩薩化現的境界，觀音菩薩從哪裡來？』九頂禪師說：『家境富裕，小孩就嬌生慣養。』太守於是禮敬九頂禪師。

侍郎問九仙

侍郎曾公問九仙法清禪師說：『上座（對禪師的尊稱）的山鄉在哪裡？』禪師說：『嚴州（今浙江建德一帶）。』侍郎問：『與這裡是相同還是不同？』九仙禪師拉起袈裟下襬，作揖說：『官人曾到過嚴州嗎？』曾公一時語塞。九仙禪師說：『等官人到嚴州的時候，再向官人說。』

益州辭知府

益州澄遠禪師將要圓寂，向知府告辭說：『老僧要行腳雲遊去了。』通判說：『這和尚瘋了，八十歲還行腳，要去哪裡？』知府說：『這是大善知識，去留自由。』

巡檢問黃龍明

黃龍禪師與胡巡檢到公安二聖（指費長房、趙升）。巡檢問道：『達磨祖師對梁武帝（南朝梁，502-549）說：『廓然無聖』，公安為什麼卻有二聖？』黃龍禪師說：『一點水墨，兩處成龍。』

俗士問歸仁

有俗人問歸仁禪師：『俗人也可以理解佛法嗎？』歸仁禪師說：『哪個臺沒有月亮，誰家的樹木不春天發芽？』

有官人問興陽

有官人問興陽清剖禪師說：『和尚什麼時候開堂說法？』禪師說：『不經歷僧祇（極長的時間單位）的劫數，在日月尚未產生之前。』

居士官人問天平

有居士問天平契愚禪師說：『法沒有動搖的時候是怎樣的？』天平禪師說：『你從潞府（今山西長治）來？』居士說：『一步也不曾跨越。』天平禪師說：『因為什麼到達這裡？』居士說：『和尚說夢話嗎？』

【English Translation】 English version: Adding a cup after being drunk is worse than having none. (Meaning: Too much is as bad as too little.)

Prefect Asks Jiuding

Prefect Lu, admiring the great Buddha statue, asked Chan Master Jiuding Qingsu: 'Since it is a great Buddha statue, why does it carry two pillars on its shoulders?' Jiuding said, 'There are no idle workers on the boat.' When viewing the Guanyin (Avalokiteśvara) statue at your residence, the Prefect asked again: 'In the realm transformed by Maitreya (the future Buddha), where does Guanyin come from?' Jiuding said, 'When the family is rich, the child is spoiled.' The Prefect then paid his respects to Jiuding.

Attendant Asks Jiuxian

Attendant Zeng asked Chan Master Jiuxian Faqing: 'Where is the mountain village of the Venerable One (a respectful term for a Chan master)?' The Chan Master said, 'Yanzhou (present-day Jiande area in Zhejiang).' The Attendant asked, 'Is it the same as here or different?' Jiuxian Chan Master pulled down his kasaya (Buddhist robe) and bowed, saying, 'Has the official ever been to Yanzhou?' Zeng was at a loss for words. Jiuxian Chan Master said, 'When the official goes to Yanzhou, I will tell the official then.'

Yizhou Bids Farewell to the Governor

Chan Master Chengyuan of Yizhou, about to pass away, bid farewell to the Governor, saying, 'This old monk is going on a pilgrimage.' The Vice-Governor said, 'This monk is crazy, going on a pilgrimage at eighty years old. Where is he going?' The Governor said, 'This is a great virtuous teacher, free to come and go.'

Patrol Inspector Asks Huanglong Ming

Chan Master Huanglong and Patrol Inspector Hu arrived at the Two Sages (referring to Fei Changfang and Zhao Sheng) of Gong'an. The Patrol Inspector asked, 'Bodhidharma (達磨) said to Emperor Wu of Liang (梁武帝, Southern Liang Dynasty, 502-549): 'Vast emptiness, no holiness.' Why are there Two Sages in Gong'an?' Huanglong said, 'A single drop of ink creates dragons in two places.'

Layman Asks Guiren

A layman asked Chan Master Guiren, 'Are laypeople allowed to understand the Buddha-dharma?' Chan Master Guiren said, 'Which terrace has no moon? Whose trees do not sprout in spring?'

An Official Asks Xingyang

An official asked Chan Master Xingyang Qingpou, 'When will the Venerable One open the Dharma hall?' The Chan Master said, 'Before experiencing countless kalpas (僧祇, extremely long periods of time), before the sun and moon were born.'

Layman and Official Ask Tianping

A layman asked Chan Master Tianping Qiyu, 'What is it like when the Dharma is without movement?' Chan Master Tianping said, 'Did you come from Luzhou (潞府, present-day Changzhi in Shanxi)?' The layman said, 'I have not crossed a single step.' Chan Master Tianping said, 'Then how did you get here?' The layman said, 'Is the Venerable One talking in his sleep?'

。天平曰。放你二十棒。又官人問。無鄰可隔。為甚麼不相見。天平曰。怨阿誰。

居士問東山雲頂

福州東山雲頂禪師。有居士問曰。洞山道。有一物。上拄天。下拄地。未審是甚麼物。師曰。擔鐵枷吃鐵棒。曰天地黑山河走。師曰。閻老殿前添一鬼。北邙山下臥千年。士叫快活快活。師曰。也是野狐吞老鼠。

童子上經

有童子上經次。僧令持經著函內。童子曰。某甲念底。著向那裡(法眼代云。汝念甚麼經)。

洪塘橋官人問僧

福州洪塘橋上。有僧列坐。官人問。此中還有佛么。僧無對(法眼代云。汝是甚麼人)。

賣鹽翁

昔有一僧。去覆船。路逢一賣鹽翁。僧問。覆船路向甚麼處去。翁良久。僧再問。翁曰。你患聾那。僧曰。你向我道甚麼。翁曰。向你道覆船路。僧曰。翁莫會禪么。翁曰。莫道會禪。佛法也會盡。僧曰。你試說看。翁挑起鹽籃。僧曰難。翁曰。你喚這個作甚麼。僧曰鹽。翁曰。有甚麼交涉。僧曰。你喚作甚麼。曰不可更向你道是鹽。

騎牛公子

公期和尚。因往羅漢。路逢一騎牛公子。師問。羅漢路向甚麼處去。公拍牛曰。道道。師喝曰。這畜生。公曰。羅漢路向甚麼處去。師卻拍牛曰。道道。公曰。直饒恁么。猶少蹄

【現代漢語翻譯】現代漢語譯本：天平說：『打你二十棒。』又有官員問：『沒有鄰居可以隔開，為什麼不相見？』天平說：『怨誰呢？』居士問東山雲頂

福州東山雲頂禪師，有居士問：『洞山（含義不詳）道：有一物，上頂天，下拄地，不知道是什麼東西？』禪師說：『擔鐵枷吃鐵棒。』居士說：『天地黑，山河走。』禪師說：『閻王殿前多一個鬼，北邙山下臥千年。』居士叫道：『快活快活！』禪師說：『也是野狐吞老鼠。』童子上經

有童子誦經，僧人讓他把經放到經匣里。童子說：『我念的經，放到哪裡？』（法眼（含義不詳）代答說：『你念什麼經？』）洪塘橋官人問僧

福州洪塘橋上，有僧人列坐。官員問：『這裡還有佛嗎？』僧人無言以對。（法眼（含義不詳）代答說：『你是什麼人？』）賣鹽翁

過去有個僧人，去覆船（含義不詳）。路上遇到一個賣鹽的老翁。僧人問：『去覆船的路怎麼走？』老翁沉默良久。僧人又問。老翁說：『你耳朵聾了嗎？』僧人說：『你跟我說什麼？』老翁說：『跟你說去覆船的路。』僧人說：『老翁莫非懂得禪？』老翁說：『莫說懂得禪，佛法也都會盡。』僧人說：『你試著說說看。』老翁挑起鹽籃。僧人說：『難。』老翁說：『你叫這個做什麼？』僧人說：『鹽。』老翁說：『有什麼關係？』僧人說：『你叫它做什麼？』老翁說：『不可再跟你說是鹽。』騎牛公子

公期和尚，因為前往羅漢（含義不詳）。路上遇到一個騎牛的公子。和尚問：『去羅漢的路怎麼走？』公子拍牛說：『道道。』和尚喝道：『這畜生！』公子說：『去羅漢的路怎麼走？』和尚卻拍牛說：『道道。』公子說：『即使這樣，還少一蹄。』

【English Translation】 English version: Tianping said, 'Give you twenty blows.' Then an official asked, 'There are no neighbors to separate, why don't you meet?' Tianping said, 'Who do you blame?' A Layman Asks Yun Ding of Dongshan

A Chan master named Yun Ding of Dongshan in Fuzhou, had a layman ask: 'Dongshan (meaning unknown) said, 'There is a thing, its top props up the sky, its bottom supports the earth, I wonder what it is?'' The master said, 'Carrying iron shackles and eating iron rods.' The layman said, 'Heaven and earth are dark, mountains and rivers run.' The master said, 'One more ghost is added before Yama's hall, lying for a thousand years under Beiman Mountain.' The layman shouted, 'Happy, happy!' The master said, 'It's also a wild fox swallowing a mouse.' A Young Boy Recites Sutras

There was a young boy reciting sutras. A monk told him to put the sutra in the sutra box. The boy said, 'Where should I put the sutra I'm reciting?' (Fayan (meaning unknown) replied on his behalf: 'What sutra are you reciting?') An Official Asks a Monk on Hongtang Bridge

On Hongtang Bridge in Fuzhou, there were monks sitting in a row. An official asked, 'Is there a Buddha here?' The monks had no answer. (Fayan (meaning unknown) replied on his behalf: 'Who are you?') A Salt Vendor

In the past, there was a monk going to Fuchuan (meaning unknown). On the way, he met a salt vendor. The monk asked, 'Which way leads to Fuchuan?' The old man was silent for a long time. The monk asked again. The old man said, 'Are you deaf?' The monk said, 'What did you say to me?' The old man said, 'I told you the way to Fuchuan.' The monk said, 'Does the old man understand Chan?' The old man said, 'Don't say I understand Chan, I understand all of the Buddha's teachings.' The monk said, 'Try to say it.' The old man picked up the salt basket. The monk said, 'Difficult.' The old man said, 'What do you call this?' The monk said, 'Salt.' The old man said, 'What's the connection?' The monk said, 'What do you call it?' The old man said, 'I can't tell you again that it's salt.' A Young Master Riding an Ox

Monk Gongqi was on his way to Luohan (meaning unknown). On the road, he met a young master riding an ox. The master asked, 'Which way leads to Luohan?' The young master patted the ox and said, 'Tell me, tell me.' The master shouted, 'This beast!' The young master said, 'Which way leads to Luohan?' The master patted the ox and said, 'Tell me, tell me.' The young master said, 'Even so, it's still missing a hoof.'

角在。師便打。公拍牛便走。

跨驢人

昔有跨驢人。問眾僧。何往。僧曰。道場去。其人曰。何處不是道場。僧毆之曰。這漢沒道理。向道場里跨驢不下。

道流背佛而坐

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)。

行者向佛而唾

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。與某甲唾。法師無對(溈山云。仁者卻不仁者。不仁者卻仁者。仰山代法師云。但唾行者。又云。行者若有語。即向伊道。還我無行者處來)。

魚浮水上

死魚浮於水上。有人問僧。魚豈不是以水為命。僧曰是。曰為甚麼卻向水中死。僧無對(杭州天龍機和尚代云。是伊為甚麼不去岸上死)。

佛殿鴿子

鷂子趁鴿子。飛向佛殿欄干上顫。有人問僧。一切眾生。在佛影中。常安常樂。鴿子見佛。為甚麼卻顫。僧無對(法燈代云。怕佛)。

廣南國主出獵

廣南有僧住庵。國主出獵。左右報庵主。大王來請起。庵主曰。非但大王來。佛來亦不起。王問。佛豈不是汝師。庵主曰是。王曰。見師為甚麼不起(法眼

【現代漢語翻譯】現代漢語譯本角在。師便打。公拍牛便走。

跨驢人

從前有個騎驢的人，問眾僧：『你們要去哪裡？』僧人說：『去道場。』那人說：『哪裡不是道場？』僧人打了他一下，說：『這人真沒道理，在道場里騎驢還不下驢。』

道流背佛而坐

從前有個道士，在佛殿前背對著佛像坐著。僧人說：『道士不要背對佛。』道士說：『大德，你們的教義中說，佛身充滿整個法界，我能朝哪個方向坐呢？』僧人無言以對（法眼禪師代替他說：『我認識你了。』）

行者向佛而唾

有個行者，跟隨法師進入佛殿。行者朝著佛像吐唾沫。法師說：『行者太沒規矩了，為什麼朝佛吐唾沫？』行者說：『你找個沒有佛的地方來，我朝那裡吐。』法師無言以對（溈山禪師說：『仁慈的人卻不仁慈，不仁慈的人卻仁慈。』仰山禪師代替法師說：『只管朝行者吐唾沫。』又說：『行者如果說話，就對他說，把沒有行者的地方還給我。』）

魚浮水上

一條死魚浮在水面上。有人問僧人：『魚難道不是以水為生命嗎？』僧人說是。那人說：『為什麼卻在水中死了？』僧人無言以對（杭州天龍機和尚代替他說：『它為什麼不去岸上死呢？』）

佛殿鴿子

老鷹追趕鴿子，鴿子飛到佛殿的欄桿上顫抖。有人問僧人：『一切眾生，在佛的光影中，常常安穩快樂。鴿子見到佛，為什麼還顫抖？』僧人無言以對（法燈禪師代替他說：『害怕佛。』）

廣南國主出獵

廣南（古代地名）有個僧人住在庵里。廣南國主（古代官名）出外打獵，侍從稟告庵主，『大王來了，請您起身。』庵主說：『不只是大王來了，佛來了我也不會起身。』國王問：『佛難道不是你的老師嗎？』庵主說是。國王問：『見到老師為什麼不起身？』（法眼禪師

【English Translation】 English version Jiao Zai. The master then struck. The official patted the ox and left.

The Donkey Rider

Once there was a donkey rider who asked the monks, 'Where are you going?' The monks replied, 'To the Dharma assembly.' The man said, 'Where is not a Dharma assembly?' The monks struck him, saying, 'This man is unreasonable, riding a donkey into the Dharma assembly without dismounting.'

A Daoist Sitting with His Back to the Buddha

Once there was a Daoist who sat with his back to the Buddha in front of the Buddha hall. A monk said, 'Daoist, do not sit with your back to the Buddha.' The Daoist said, 'Great Virtue, your teachings say that the Buddha's body fills the entire Dharma realm. Which direction can I sit?' The monk had no reply (Fa Yan (Zen master) said on his behalf, 'I recognize you.')

A Practitioner Spitting Towards the Buddha

There was a practitioner who followed a Dharma master into the Buddha hall. The practitioner spat towards the Buddha. The Dharma master said, 'Practitioner, you are lacking in propriety. Why do you spit at the Buddha?' The practitioner said, 'Find me a place where there is no Buddha, and I will spit there.' The Dharma master had no reply (Wei Shan (Zen master) said, 'The benevolent one is not benevolent, and the non-benevolent one is benevolent.' Yang Shan (Zen master) said on behalf of the Dharma master, 'Just spit at the practitioner.' He also said, 'If the practitioner speaks, then say to him, return to me a place where there is no practitioner.')

Fish Floating on Water

A dead fish was floating on the water. Someone asked a monk, 'Isn't the fish's life dependent on water?' The monk said yes. The person said, 'Then why did it die in the water?' The monk had no reply (Zen Master Tianlong Ji of Hangzhou said on his behalf, 'Why didn't it die on the shore?')

Pigeons in the Buddha Hall

A hawk was chasing a pigeon, and the pigeon flew to the railing of the Buddha hall, trembling. Someone asked a monk, 'All sentient beings, in the Buddha's shadow, are always peaceful and happy. Why is the pigeon trembling even when it sees the Buddha?' The monk had no reply (Fa Deng (Zen master) said on his behalf, 'It fears the Buddha.')

The Lord of Guangnan Goes Hunting

In Guangnan (ancient place name), there was a monk living in a hermitage. The lord of Guangnan (ancient official title) went out hunting. The attendants reported to the hermitage master, 'The Great King has arrived, please rise.' The hermitage master said, 'Not only if the Great King comes, but even if the Buddha comes, I will not rise.' The king asked, 'Isn't the Buddha your teacher?' The hermitage master said yes. The king asked, 'Why do you not rise when you see your teacher?' (Fa Yan (Zen master)

代云。未足酬恩)。

官人入鎮州天王院

昔有官人。入鎮州天王院。睹神像。因問院主曰。此是甚麼功德。曰護國天王。曰祇護此國。遍護余國。曰在秦為秦。在楚為楚。曰臘月二十九日。打破鎮州城。天王向甚處去。院主無對(密雲悟云。官人切莫造反。復云。今日得官人作證)。

官人作無鬼論

昔有官人。作無鬼論。中夜揮毫次。忽見一鬼出雲。汝道無。我聻(五祖演云。老僧當時若見。便以手作鵓鳩嘴。向伊道。谷谷孤)。

官人問無揀僧

官人問僧。名甚麼。曰無揀。官人曰。忽然將一碗沙與上座。又作么生。曰謝官人供養(法眼別云。此猶是揀底)。

先覺宗乘卷五(終)

雙髻釋頓讓訂閱

【現代漢語翻譯】現代漢語譯本：（無法酬謝恩情）。

官人入鎮州天王院

過去有一位官人，進入鎮州（今河北正定）的天王院。看到神像，於是問院主說：『這是什麼功德？』院主說：『是護國天王。』官人說：『只守護這個國家，還是普遍守護其他國家？』院主說：『在秦國就說是秦國的，在楚國就說是楚國的。』官人說：『如果臘月二十九日（指年末，比喻危急時刻）打破鎮州城，天王往哪裡去？』院主無言以對。（密雲悟禪師說：『官人切莫造反。』又說：『今日得官人作證。』）

官人作無鬼論

過去有一位官人，寫了《無鬼論》。半夜揮筆寫作時，忽然看見一個鬼出來說：『你說沒有鬼，那我呢？』（五祖法演禪師說：『老僧當時如果見到，就用手做成鴿子嘴，對著他說：咕咕咕。』）

官人問無揀僧

官人問僧人：『叫什麼名字？』僧人說：『無揀。』官人說：『如果忽然拿一碗沙子給上座，又怎麼樣呢？』僧人說：『謝謝官人供養。』（法眼禪師另外評論說：『這仍然是有揀擇。』）

先覺宗乘卷五（終）

雙髻釋頓讓訂閱

【English Translation】 English version: (Not enough to repay the kindness).

A Government Official Enters the Tianwang Monastery in Zhenzhou

Once, there was a government official who entered the Tianwang Monastery (Monastery of the Heavenly King) in Zhenzhou (present-day Zhengding, Hebei). Seeing the divine image, he asked the abbot, 'What merit is this?' The abbot said, 'It is the Heavenly King Who Protects the Nation.' The official said, 'Does he only protect this nation, or does he universally protect other nations?' The abbot said, 'In Qin, he is Qin; in Chu, he is Chu.' The official said, 'If on the twenty-ninth day of the twelfth month (referring to the end of the year, a metaphor for a critical moment) the city of Zhenzhou is broken, where will the Heavenly King go?' The abbot had no reply. (Zen Master Miyun Wu said, 'Official, do not rebel.' He also said, 'Today, we have the official as a witness.')

A Government Official Writes 'On the Non-Existence of Ghosts'

Once, there was a government official who wrote 'On the Non-Existence of Ghosts.' In the middle of the night, while wielding his brush, he suddenly saw a ghost appear and say, 'You say there are no ghosts, what about me?' (Zen Master Wuzu Fayan said, 'If this old monk had seen it at that time, I would have made a pigeon's beak with my hand and said to it, 'Coo, coo, coo.')

A Government Official Asks a Monk Named 'No Discrimination'

A government official asked a monk, 'What is your name?' The monk said, 'No Discrimination (Wujian).' The official said, 'If suddenly someone offers the venerable one a bowl of sand, what then?' The monk said, 'Thank you for the official's offering.' (Zen Master Fayan commented separately, 'This is still discrimination.')

Xianjue Zongcheng, Volume Five (End)

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