X87n1621_優婆夷志
卍新續藏第 87 冊 No. 1621 優婆夷志
優婆夷志目錄龐行婆靈照女煎茶婆凌行婆李行婆臺山婆轉藏婆一掌婆無語婆插田婆寄宿婆臨齋婆鄭十三娘住庵婆平田嫂閉門婆鳳林婆賣餅婆拋兒婆甘贄妻崔練師陳道婆俞道婆燒庵婆行錢婆覺庵祖道人明令人范縣君秦國夫人沈道婆
目錄(終)
No. 1621
優婆夷志
徑山語風老人 圓信 較定
無地地主人 郭凝之 彙編
龐行婆
龐行婆。入鹿門寺設齋。維那請意旨。婆拈梳子插向髻后曰。迴向了也。便出去。后聞居士與靈照化去曰。這愚癡女。與無知老漢。不報而去。是可忍也。因往告子。見斸畬曰。龐公與靈照去也。子釋鋤應之曰。嗄。良久亦立而亡去。母曰。愚子癡一何甚也。亦以焚化。眾皆奇之。未幾。行婆乃遍詣鄉閭。告別歸隱。自後沉跡夐然。莫有知其所歸者。
靈照女
靈照。龐居士女也。一日丹霞來訪居士。見靈照洗菜次。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。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。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。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。靈照出戶。遽報曰。日已中矣。而有蝕焉。可試暫觀。居士曰。有之乎。曰有之。居士避席臨牕。靈照乃據榻趺坐。奄然而逝。
煎茶婆
麻谷同南泉三人。去謁徑山。路逢一婆。乃問。徑山路向甚處去。婆曰。驀直去。麻谷曰。前頭水深過得否。婆曰。不濕腳。又問。上岸稻得與么好。下岸稻得與么怯。婆曰。總被螃蟹吃卻也。又問。禾好香。婆曰。沒氣息。又問。婆住在甚處。婆曰。祇在這裡。三人至店。婆煎茶一瓶。攜盞三隻至。謂曰。和尚有神通者即喫茶。三人相顧間。婆曰。看老朽自逞神通去也。於是拈盞傾茶便行 (憨山評云。徑山路向甚處去。驀直去。是則且止。遮逐隊白蹋漢。若腳下知些深淺。眼裡識些好惡。鼻邊分些香臭。才值婆子指個住處。覓底神通。當時輕颼颼地。打翻茶銚。撩起便行。看婆子幹成一杯談話。卻如何合殺。你還曉得婆子。費日陪忙弄此等失落么。劍為不平離寶匣
【現代漢語翻譯】 現代漢語譯本： 睏倦了就想睡覺。居士問（靈照）。『如果說道明明百草頭，明明祖師意（禪宗的根本宗旨），你如何理解？』靈照回答：『老老大大（年紀這麼大了），還說這種話。』居士問：『你又是怎麼理解的？』靈照回答：『明明百草頭，明明祖師意。』居士聽后大笑。有一次（居士和靈照）一起在賣漉籬（一種過濾工具）的橋下，居士不小心摔倒了。靈照看見后也倒在地上。居士問：『你這是做什麼？』靈照回答：『看見父親倒地，我來攙扶。』居士將要圓寂（去世）時，對靈照說：『看看太陽的時間，到中午的時候告訴我。』靈照走出房間，立刻回報說：『太陽已經到正中了，而且有日食現象，可以試著暫時觀看。』居士問：『真的有日食嗎？』靈照回答：『有的。』居士離開座位走到窗邊。靈照於是坐在床榻上，結跏趺坐（佛教的一種坐姿），安然去世。
煎茶婆 麻谷（禪宗僧人）和南泉（禪宗僧人）三人，一起去拜訪徑山（山名，寺廟名）。路上遇到一位老婦人。於是問道：『去徑山的路往哪裡走？』老婦人說：『一直往前走。』麻谷問：『前面的水深，能過去嗎？』老婦人說：『不會濕腳。』又問：『岸上的稻子長得這麼好，水邊的稻子長得這麼弱？』老婦人說：『都被螃蟹吃掉了。』又問：『稻子好香啊。』老婦人說：『沒有氣息。』又問：『婆婆你住在哪裡？』老婦人說：『就在這裡。』三人來到店裡。老婦人煎了一壺茶，拿著三隻茶杯過來，說道：『和尚們有神通的就喝茶。』三人互相看著。老婦人說：『看我老朽的來逞神通。』於是拿起茶杯倒茶，然後就走了。（憨山（明朝僧人）評：徑山路向甚處去，驀直去，到此為止。這些追逐隊伍的白蹋漢（指盲目追隨的人），如果腳下知道一些深淺，眼裡認識一些好壞，鼻邊能分辨一些香臭，才值得老婦人指個住處。尋找什麼神通？當時輕輕地，打翻茶壺，撩起就走。看老婦人幹成一杯談話，卻如何合殺（結束）？你還曉得老婦人，費日陪忙弄此等失落么？劍為不平離寶匣（寶劍因為世間不平之事而離開寶匣）。）
【English Translation】 English version: Feeling sleepy from hunger, he wanted to sleep. The Layman asked Lingzhao (name of a Buddhist nun), 'If it is said that 'clearly, the meaning of the ancestral teacher is in the myriad plants', how do you understand it?' Lingzhao replied, 'So old, yet still speaking such words.' The Layman asked, 'How do you understand it?' Lingzhao replied, 'Clearly, the meaning of the ancestral teacher is in the myriad plants.' The Layman laughed heartily. Once, while together under a bridge selling filtering baskets, the Layman accidentally fell. Seeing this, Lingzhao also fell to the ground. The Layman asked, 'What are you doing?' Lingzhao replied, 'Seeing my father fall, I am here to help him up.' When the Layman was about to enter Nirvana (death), he said to Lingzhao, 'Check the time of the sun, and inform me when it is noon.' Lingzhao went out and immediately reported, 'The sun is already at its zenith, and there is an eclipse. You can try to watch it briefly.' The Layman asked, 'Is there really an eclipse?' Lingzhao replied, 'Yes, there is.' The Layman left his seat and went to the window. Lingzhao then sat cross-legged on the bed in the lotus position (a Buddhist sitting posture) and passed away peacefully.
The Tea-Brewing Woman Magu (a Zen monk), Nanquan (a Zen monk), and three others went to visit Jingshan (name of a mountain and temple). On the way, they met an old woman. They asked, 'Which way leads to Jingshan?' The old woman said, 'Go straight ahead.' Magu asked, 'Is the water ahead deep? Can we cross it?' The old woman said, 'Your feet won't get wet.' They asked again, 'The rice on the bank grows so well, but the rice by the water is so weak?' The old woman said, 'They have all been eaten by crabs.' They asked again, 'The rice smells so fragrant.' The old woman said, 'There is no scent.' They asked again, 'Where do you live, Granny?' The old woman said, 'Right here.' The three arrived at the shop. The old woman brewed a pot of tea and brought three cups, saying, 'Those monks who have supernatural powers can drink the tea.' The three looked at each other. The old woman said, 'Watch this old woman display her supernatural powers.' Then she picked up a cup, poured tea, and left. (Hanshan (a monk of the Ming Dynasty) commented: 'Which way leads to Jingshan? Go straight ahead.' Stop here. These blindly following people, if they know some depth under their feet, recognize some good and bad in their eyes, and can distinguish some fragrance and stench with their noses, then it is worth the old woman pointing out a place to live. What supernatural powers are you looking for? At that time, lightly, overturn the teapot, and leave. See the old woman complete a cup of conversation, but how to end it? Do you still understand the old woman, wasting time and busy with such losses? The sword leaves the treasure box for injustice.)'
。藥因有病出金瓶。唱云。本店客無放過。滴水誓不喬賒。傾倒能知真味。森羅總在杯茶)。
凌行婆
凌行婆。來禮拜浮杯和尚。(馬祖法嗣)師與坐喫茶。婆乃問。盡力道不得底句。分付阿誰。師曰。浮杯無剩語。婆曰。未到浮杯。不妨疑著。師曰。別有長處。不妨拈出。婆斂手哭曰。蒼天中更添冤苦。師無語。婆曰。語不知偏正。理不識倒邪。為人即禍生。後有僧舉似南泉。泉曰。苦哉浮杯被這老婆摧折一上。婆后聞笑曰。王老師猶少機關在。澄一禪客。逢見行婆。便問。怎生是南泉猶少機關在。婆乃哭曰。可悲可痛。一罔措。婆曰會么。一合掌而立。婆曰。伎死禪和。如麻似粟。一舉似趙州。州曰。我若見這臭老婆。問教口啞。一曰。未審和尚怎生問他。州便打。一曰。為甚麼卻打某甲。州曰。似這伎死漢。不打更待幾時。連打數棒。婆聞卻曰。趙州合吃婆手裡棒。后僧舉似趙州。趙州哭曰。可悲可痛。婆聞此語。合掌嘆曰。趙州眼光爍破四天下。州令僧問。如何是趙州眼。婆乃豎起拳頭。僧回舉似趙州。州作偈曰。當機覿面提。覿面當機疾。報汝凌行婆。哭聲何得失。婆以偈答曰。哭聲師已曉。已曉復誰知。當時摩竭國。幾喪目前機(憨山評云。知事少時煩惱少。識人多處是非多。據趙州初然
【現代漢語翻譯】 現代漢語譯本：藥因有病才從金瓶中取出。唱道：『本店的客人沒有放過的，滴水之恩誓不白白賒欠。傾倒而出才能知道真正的滋味，森羅萬象都在這杯茶中。』
凌行婆
凌行婆來禮拜浮杯和尚（馬祖的弟子）。浮杯和尚讓她坐下喝茶。凌行婆於是問道：『用盡全力也說不出的那句話，交付給了誰？』浮杯和尚說：『浮杯這裡沒有多餘的話。』凌行婆說：『還沒到浮杯這裡，不妨先懷疑著。』浮杯和尚說：『別的地方有長處，不妨拿出來。』凌行婆拱手哭著說：『蒼天之中更增添了冤屈和痛苦。』浮杯和尚沒有說話。凌行婆說：『說話不知偏正，理不識倒邪，為人處世就會招來禍患。』後來有僧人把這件事告訴南泉普愿禪師，南泉說：『可悲啊，浮杯被這個老太婆摧殘了一番。』凌行婆後來聽了笑著說：『王老師（指南泉）還缺少一些機巧。』澄一禪客遇到凌行婆，便問：『怎樣是南泉還缺少一些機巧？』凌行婆於是哭著說：『可悲可痛。』澄一禪客不知所措。凌行婆說：『會了嗎？』澄一禪客合掌而立。凌行婆說：『裝死的禪和子，多如麻，像粟米一樣。』澄一禪客把這件事告訴趙州從諗禪師，趙州說：『我如果見到這個臭老太婆，要問得她說不出話來。』澄一禪客說：『不知道和尚您怎麼問她？』趙州便打了他。澄一禪客說：『為什麼卻打我？』趙州說：『像你這種裝死的傢伙，不打還等什麼時候？』連續打了好幾棒。凌行婆聽說后卻說：『趙州應該吃我手裡的棒子。』後來有僧人把這件事告訴趙州，趙州哭著說：『可悲可痛。』凌行婆聽到這話，合掌嘆道：『趙州的眼光照破了整個世界。』趙州讓僧人問：『如何是趙州的眼？』凌行婆於是豎起拳頭。僧人回去告訴趙州，趙州作偈說：『當機立斷，面對面地提持，面對面時，當機要迅速。告訴你凌行婆，哭聲有什麼得失？』凌行婆用偈回答說：『哭聲老師已經明白了，明白了又誰知道呢？當時摩竭陀國，幾乎喪失了眼前的機會。』（憨山德清評說：知道的事情少時煩惱就少，認識的人多了是非就多。根據趙州最初......）
【English Translation】 English version: The medicine is taken from the golden bottle because of illness. Singing: 'No customer in this shop is let go, and a drop of water is vowed not to be casually credited. Only by pouring it out can one know the true taste; all of Samsara is in this cup of tea.'
Ling Xing Po (Old Woman Ling)
Ling Xing Po came to pay respects to Monk Fubei (Disciple of Mazu Daoyi). The master offered her a seat and tea. Po then asked, 'That sentence that cannot be expressed even with all one's strength, to whom is it entrusted?' The master said, 'Fubei has no superfluous words.' Po said, 'Before reaching Fubei, it's okay to be suspicious.' The master said, 'If there are merits elsewhere, it's okay to bring them out.' Po folded her hands and cried, saying, 'Adding more injustice and suffering in the heavens.' The master was silent. Po said, 'Speaking without knowing right from wrong, understanding without recognizing good from evil, dealing with people will bring disaster.' Later, a monk told Nanquan Puyuan about this, and Nanquan said, 'Alas, Fubei has been devastated by this old woman.' Ling Xing Po later heard this and laughed, saying, 'Teacher Wang (referring to Nanquan) still lacks some ingenuity.' Chan traveler Chengyi met Ling Xing Po and asked, 'What is Nanquan still lacking in ingenuity?' Ling Xing Po then cried, saying, 'How sad, how painful.' Chengyi was at a loss. Po said, 'Do you understand?' Chengyi put his palms together and stood. Po said, 'Dead-pretending Chan monks are as numerous as hemp and millet.' Chengyi told Zhao Zhou Congshen about this, and Zhao Zhou said, 'If I see this stinky old woman, I will ask her until she is speechless.' Chengyi said, 'I don't know how the master would ask her?' Zhao Zhou then hit him. Chengyi said, 'Why did you hit me?' Zhao Zhou said, 'If it's someone like you pretending to be dead, when else should I hit you?' He hit him several times in a row. Ling Xing Po heard this and said, 'Zhao Zhou deserves to be hit by me.' Later, a monk told Zhao Zhou about this, and Zhao Zhou cried, saying, 'How sad, how painful.' Ling Xing Po heard this, put her palms together, and sighed, 'Zhao Zhou's eyes shine through the entire world.' Zhao Zhou asked a monk to ask, 'What is Zhao Zhou's eye?' Ling Xing Po then raised her fist. The monk went back and told Zhao Zhou, and Zhao Zhou composed a verse, saying, 'Seize the opportunity, face-to-face, and uphold it; when face-to-face, be quick to seize the opportunity. Tell you, Ling Xing Po, what is gained or lost in crying?' Ling Xing Po replied with a verse, saying, 'The teacher already understands the crying, but who else knows? At that time, in Magadha, the present opportunity was almost lost.' (Hanshan Deqing commented: 'Less knowledge, less worries; more acquaintances, more troubles. According to Zhao Zhou's initial...')
無事分痛。真乃決烈丈夫。末後又案卻詞頭。添個字腳。可謂失錢遭罪。株及根連。冤哉苦哉。雖然。行婆也非好心。大似抱贓叫屈。畢竟如何伸理即得。蒼天蒼天。所供是實。唱云。無言抵死細爭長。天眼遙觀大放光。為勸行婆休浪哭。幾人知痛出中腸)。
李行婆
潭州長髭曠禪師。李行婆來。師乃問。憶得在絳州時事么。婆曰。非師不委。師曰。多虛少實在。婆曰。有甚諱處。師曰。念你是女人。放你拄杖。婆曰。某甲終不見尊宿過。師曰。老僧過在甚麼處。婆曰。和尚無過。婆豈有過。師曰。無過的人作么生。婆乃豎拳曰。與么總成顛倒。師曰。實無諱處(憨山評云。咄咄俗師。頭白齒豁。猶見人過在。婆雖女身。毒拳孤立。能縱能奪。阿師那得自諱特地兒擔枷過狀。又乃瞎棒倒行。豈不大屈。究竟若何伸雪。點石化為金玉易。勸人除卻是非難。唱曰。獨犬吠虛。千猱啀實。拗直作曲。棒教誰吃)。
臺山婆
有僧游五臺。問一婆子曰。臺山路向甚麼處去。婆曰。驀直去。僧便去。婆曰。好個師僧又恁么去。後有僧舉似趙州。州曰。待我去勘過。明日州便去問。臺山路向甚麼處去。婆曰。驀直去。州便去。婆曰。好個師僧又恁么去。州歸院謂僧曰。臺山婆子。為汝勘破了也(玄覺云
【現代漢語翻譯】 現代漢語譯本： 無事卻要分擔痛苦。真是個剛烈丈夫。最後又按住話頭，添上些字句。真可謂賠了夫人又折兵，禍及根本，冤枉啊，痛苦啊。雖然，行婆也不是好心，很像抱著贓物喊冤。到底要怎樣才能伸張正義呢？蒼天啊蒼天。所供述的都是實情。唱道：『無言抵死細爭長，天眼遙觀大放光。為勸行婆休浪哭，幾人知痛出中腸。』 李行婆 潭州長髭曠禪師（唐末五代僧人）遇到李行婆來訪。禪師便問：『還記得在絳州時的事嗎？』行婆說：『不是師父您，誰會知道呢？』禪師說：『多是虛假，少有實在。』行婆說：『有什麼好隱諱的？』禪師說：『念你是女人，放你一馬。』行婆說：『我始終沒看到尊宿（對僧人的敬稱）的過錯。』禪師說：『老僧的過錯在哪裡？』行婆說：『和尚沒有過錯，婆子我難道會有過錯嗎？』禪師說：『沒過錯的人要怎麼做？』行婆於是豎起拳頭說：『這樣全都顛倒了。』禪師說：『實在沒什麼好隱諱的。』（憨山德清評：咄咄怪事，俗師，頭髮都白了，牙齒也掉了，還在看別人的過錯。這婆子雖然是女身，毒拳孤立，能放能收。阿師你又何必自己隱瞞，特地給自己戴上枷鎖，還喊冤叫屈。又像瞎子一樣倒著走，豈不是太委屈了。究竟要如何才能申雪冤屈呢？點石成金容易，勸人消除是非難。唱道：『獨犬吠虛，千猱啀實。拗直作曲，棒教誰吃。』） 臺山婆 有僧人遊歷五臺山，問一個老婦人說：『去臺山的路往哪裡走？』老婦人說：『一直走。』僧人便走了。老婦人說：『好個師僧，又這樣走了。』後來有僧人把這件事告訴趙州禪師（778-897）。趙州說：『等我去勘驗一下。』第二天趙州便去問：『去臺山的路往哪裡走？』老婦人說：『一直走。』趙州便走了。老婦人說：『好個師僧，又這樣走了。』趙州回到寺院對僧人說：『臺山婆子，已經被我勘破了。』（玄覺禪師說
【English Translation】 English version: Sharing pain where there is none. Truly a resolute man. In the end, he presses down on the words and adds some phrases. It can be said that he lost both his money and suffered the consequences, with the misfortune extending to the root. How unjust, how painful. Although, the old woman Xing is not well-intentioned either, much like crying injustice while holding stolen goods. How can justice be served after all? Heavens, heavens. What is offered is the truth. Singing: 'Silently fighting to the death, meticulously contending for length, the heavenly eye gazes afar, greatly emitting light. To persuade the old woman Xing to cease her reckless weeping, how many know the pain that comes from the depths of the heart?' Old Woman Xing Chan Master Changzi Kuang of Tanzhou (a monk of the late Tang and Five Dynasties period) encountered Old Woman Xing's visit. The master then asked, 'Do you remember what happened in Jiangzhou?' The old woman said, 'If it weren't for you, Master, who would know?' The master said, 'Mostly false, rarely true.' The old woman said, 'What is there to hide?' The master said, 'Considering you are a woman, I'll let you off.' The old woman said, 'I have never seen any fault in you, venerable monk.' The master said, 'Where is the old monk's fault?' The old woman said, 'If the monk has no fault, how could I, an old woman, have any fault?' The master said, 'What should a person without fault do?' Thereupon, the old woman raised her fist and said, 'Like this, everything is turned upside down.' The master said, 'There is really nothing to hide.' (Hanshan Deqing commented: 'How strange, a secular teacher, with white hair and missing teeth, still sees the faults of others. Although this old woman is a woman, her poisonous fist stands alone, able to release and retract. Why should you, Master, hide yourself, deliberately put on shackles, and cry injustice? It's like a blind man walking backward, isn't it too wronged? How can the injustice be redressed after all? It's easy to turn stone into gold and jade, but it's difficult to persuade people to eliminate right and wrong. Singing: 'A lone dog barks at emptiness, a thousand monkeys snarl at reality. Forcibly bending the straight into crooked, who will eat the stick?') Old Woman of Mount Tai A monk was traveling on Mount Wutai and asked an old woman, 'Which way leads to Mount Tai?' The old woman said, 'Go straight ahead.' The monk then left. The old woman said, 'What a monk, leaving like that again.' Later, a monk told Chan Master Zhaozhou (778-897) about this. Zhaozhou said, 'Wait for me to investigate.' The next day, Zhaozhou went and asked, 'Which way leads to Mount Tai?' The old woman said, 'Go straight ahead.' Zhaozhou then left. The old woman said, 'What a monk, leaving like that again.' Zhaozhou returned to the monastery and said to the monks, 'The old woman of Mount Tai has been seen through by me.' (Chan Master Xuanjue said
。前來僧也恁么道。趙州去也恁么道。甚麼處是勘破婆子處。又云。非唯被趙州勘破。亦被這僧勘破)。
(雪竇顯。到曾學士處。曾問。嘗與清長老。商量趙州勘婆話。端的有勘破處么。竇云。清長老道個甚麼。曾云。又與么去也。竇云。清老且放過一著。學士還知天下衲僧出這婆子圈䙡不得么。曾云。這裡別有個道處。趙州若不勘破婆子。一生受屈。竇云。勘破了也)。
(真凈云。趙州若點撿來。也好吃婆手中棒。且道趙州過在甚麼處。若知趙州過。方解不受人謾。歸宗門下。莫有不受人謾底么。喝一喝下座)。
(徑山杲頌。天下禪和說勘破。爭知趙州已話墮。引得兒孫不丈夫。人人點過冷地臥)。
(蒙庵岳頌。本是山中人。愛說山中話。五月賣松風。人間恐無價)。
(高峰拈云。這個公案。若據諸方判斷。趙州勘破婆子。若據高峰點撿將來。正是婆子勘破趙州。畢竟以何為驗。以手指云。驀直去。頌云。自小丹青𦘕不成。年來始覺藝方精。等閑擲筆成龍去。換卻時人眼裡睛)。
(語風信拈云。臺山路上。少這婆子不得。自從趙州勘破后。直至於今草漫漫地。東倒西擂。頌云。臺山婆臺山婆。死去十分沒柰何。開眼受人穿鼻孔。惡人自有惡人魔)。
(憨
【現代漢語翻譯】 （有僧人前來也這樣說，趙州禪師（一位著名的禪宗大師）離去也這樣說。哪裡是勘破老婦的地方？又說，不僅僅被趙州禪師勘破，也被這位僧人勘破）。
（雪竇顯禪師到曾學士處，曾學士問：『我曾經與清長老商量趙州勘婆話，到底有沒有勘破的地方？』雪竇顯禪師問：『清長老說了什麼？』曾學士說：『又這樣過去了。』雪竇顯禪師說：『清長老且放過一著。學士您知道天下禪僧都逃不出這老婦的圈套嗎？』曾學士說：『這裡別有一番道理。趙州禪師若不勘破老婦，一生都要受委屈。』雪竇顯禪師說：『已經勘破了』）。
（真凈禪師說：『趙州禪師如果仔細檢查，也好吃婆子手中的棒。且說趙州禪師的過錯在哪裡？如果知道趙州禪師的過錯，才能不被人欺騙。歸宗門下，難道有不被人欺騙的嗎？』喝一聲，下座）。
（徑山杲禪師頌：『天下禪和說勘破，爭知趙州已話墮。引得兒孫不丈夫，人人點過冷地臥』）。
（蒙庵岳禪師頌：『本是山中人，愛說山中話。五月賣松風，人間恐無價』）。
（高峰禪師拈云：『這個公案，如果按照諸方的判斷，是趙州禪師勘破了老婦。如果按照高峰禪師的觀點來看，正是老婦勘破了趙州禪師。到底以什麼為驗證？』用手指著說：『徑直去。』頌曰：『自小丹青畫不成，年來始覺藝方精。等閑擲筆成龍去，換卻時人眼裡睛』）。
（語風信禪師拈云：『五臺山（佛教名山）路上，少不了這位老婦。自從趙州禪師勘破后，直到如今草都長滿了，東倒西歪。』頌曰：『臺山婆，臺山婆，死去十分沒辦法。開眼受人穿鼻孔，惡人自有惡人磨』）。
（憨山德清禪師
【English Translation】 (The monks who come here say the same thing. Zhaozhou (a famous Chan master) also says the same thing when he leaves. Where is the place to see through the old woman? It is also said that not only was he seen through by Zhaozhou, but also by this monk).
(When Xuedou Xian (Chan master) went to Scholar Zeng's place, Zeng asked, 'I once discussed Zhaozhou's examination of the old woman with Elder Qing. Is there really a place to see through?' Xuedou said, 'What did Elder Qing say?' Zeng said, 'It's gone again like that.' Xuedou said, 'Elder Qing should let it go for now. Does the scholar know that all the monks in the world cannot escape the old woman's trap?' Zeng said, 'There is another way to say it here. If Zhaozhou did not see through the old woman, he would suffer injustice all his life.' Xuedou said, 'He has already seen through it').
(Zen Master Zhenjing said, 'If Zhaozhou were to examine it carefully, he would also deserve a beating from the old woman's stick. But where is Zhaozhou's fault? If you know Zhaozhou's fault, you can avoid being deceived. Among the disciples of Guizong, is there anyone who is not deceived?' He shouted once and descended from the seat).
(Zen Master Jingshan Gao's verse: 'All the Chan monks in the world talk about seeing through, but they argue that Zhaozhou has already fallen into words. Leading the descendants to be unmanly, everyone points and sleeps coldly on the ground').
(Zen Master Meng'an Yue's verse: 'Originally a person from the mountains, I love to talk about mountain affairs. Selling the wind of pines in May, it is feared that it is priceless in the human world').
(Zen Master Gaofeng said, 'According to the judgment of various parties, Zhaozhou saw through the old woman in this case. According to Zen Master Gaofeng's point of view, it was the old woman who saw through Zhaozhou. What is the verification after all?' Pointing with his finger, he said, 'Go straight ahead.' Verse: 'I couldn't paint well when I was young, but in recent years I have realized that my skills are exquisite. Casually throwing the brush and turning into a dragon, changing the eyes of the people of the time').
(Zen Master Yufeng Xin said, 'This old woman is indispensable on the road to Mount Wutai (a famous Buddhist mountain). Since Zhaozhou saw through it, the grass has been overgrown until now, falling to the east and leaning to the west.' Verse: 'Old woman of Mount Wutai, old woman of Mount Wutai, there is nothing to do when you die. Opening your eyes and being pierced through the nostrils, evil people have their own evil demons').
(Zen Master Hanshan Deqing
山評云。要知山下路。且問過來人。這僧姑放在一邊。還識趙州落處未。恰才多口。依前討個臺山路頭。早已蹉過八千去也。唱云。蕩蕩一條古路。娘未生時走過。無端老子話墮。剛被阿婆勘破)。
轉藏婆
有一婆子。令人送錢。請轉藏經。趙州受施利了。卻下禪床轉一匝。乃曰。傳語婆。轉藏經已竟。其人回舉似婆。婆曰。比來請轉全藏。如何祇為轉半藏(玄覺云。甚麼處是欠半藏處。且道。那婆子具甚麼眼。便與么道)。
(徑山杲云。眾中商量道。如何是那半藏。或云。再繞一匝。或彈指一下。或咳𠻳一聲。或喝一喝。或拍一拍。恁么見解。只是不識羞。若是那半藏。莫道趙州更繞一匝。直饒百千萬億匝。于婆子分上。只得半藏。設使更繞須彌山百千萬億匝。于婆子分上。亦只得半藏。假饒天下。老和尚。共如是繞百千萬億匝。于婆子分上。也只得半藏。設使山河大地。森羅萬象。若草若木。各具廣長舌相。異口同音。從今日轉到盡未來際。于婆子分上。亦只得半藏。諸人要識婆子么。良久云。鴛鴦繡出從。君看。不把金針度與人)。
(楚石琦云。這婆子謂。趙州只轉半藏。弄假像真。當時只消道何不向未繞禪床時會取)。
(憨山評云。五千六八。波羅揭諦。茍完大藏。
【現代漢語翻譯】 現代漢語譯本： 山評云：『要知道山下的路，就去問問過來人。』這僧姑且放在一邊，可曾識得趙州的落腳處？剛一多嘴，依舊是討個五臺山的路頭，早已錯過八千里了。唱道：『蕩蕩一條古路，娘未生時就走過。無端老子話墮，剛被阿婆勘破。』
轉藏婆
有一位老婦人，讓人送錢，請僧人轉藏經。趙州（叢諗禪師）接受了施捨，於是走下禪床繞了一圈，說道：『告訴老婦人，轉藏經已經完畢。』那人回去把情況告訴了老婦人。老婦人說：『我本來請轉全藏，為何只轉了半藏？』（玄覺禪師說：『哪裡是欠缺半藏的地方？且說，那位老婦人有什麼樣的眼力，竟然這麼說？』）
（徑山杲禪師說：『眾人商量道，如何是那半藏？有人說，再繞一圈，或者彈指一下，或者咳嗽一聲，或者喝一聲，或者拍一下。這樣的見解，只是不知羞恥。如果是那半藏，莫說趙州再繞一圈，縱然繞百千萬億圈，在老婦人那裡，也只得到半藏。即使再繞須彌山百千萬億圈，在老婦人那裡，也只得到半藏。假如天下老和尚，都像這樣繞百千萬億圈，在老婦人那裡，也只得到半藏。即使山河大地，森羅萬象，若草若木，各自具有廣長的舌頭，異口同聲，從今日轉到未來無盡時，在老婦人那裡，也只得到半藏。諸位想認識這位老婦人嗎？』良久說道：『鴛鴦繡出從君看，不把金針度與人。』）
（楚石琦禪師說：『這位老婦人說趙州只轉了半藏，弄假像真。當時只需說道，為何不在未繞禪床時領會？』）
（憨山德清評云：『五千六八，波羅揭諦，茍且完成大藏。』）
【English Translation】 English version: Shan Ping commented: 'If you want to know the road down the mountain, ask the person who has come this way.' Let's put this nun aside for now. Have you recognized where Zhao Zhou (Zen Master Congshen) landed? Just one extra word, and you're still asking for the road to Mount Wutai, already missing it by eight thousand miles. He sang: 'A vast ancient road, walked before my mother was born. The old man's words fell short for no reason, and were just seen through by the old woman.'
The Sutra-Turning Woman
There was an old woman who sent money through someone, asking a monk to turn the Tripitaka (Buddhist scriptures). Zhao Zhou (Zen Master Congshen) accepted the offering, then stepped down from the Zen bed and circled it once, saying: 'Tell the old woman, the turning of the Tripitaka is complete.' The person returned and told the old woman about it. The old woman said: 'I originally asked for the turning of the entire Tripitaka, why was only half of it turned?' (Zen Master Xuanjue said: 'Where is the place where half of the Tripitaka is missing? And tell me, what kind of insight does that old woman have, that she would say such a thing?')
(Zen Master Jingshan Gao said: 'The crowd discussed, what is that half of the Tripitaka? Some said, circle it once more, or snap your fingers once, or cough once, or shout once, or clap once. Such understanding is simply shameless. If it is that half of the Tripitaka, not to mention Zhao Zhou circling it once more, even if he circled it hundreds of thousands of millions of times, the old woman would only get half of the Tripitaka. Even if he circled Mount Sumeru hundreds of thousands of millions of times, the old woman would still only get half of the Tripitaka. Even if all the old monks in the world circled it hundreds of thousands of millions of times like this, the old woman would still only get half of the Tripitaka. Even if the mountains and rivers, the myriad phenomena, the grass and trees, each had a broad and long tongue, speaking in unison, from today until the end of the future, the old woman would still only get half of the Tripitaka. Do you all want to know this old woman?' After a long pause, he said: 'The mandarin ducks are embroidered for you to see, but I won't give you the golden needle.')
(Zen Master Chushi Qi said: 'This old woman said that Zhao Zhou only turned half of the Tripitaka, feigning the false as real. At that time, one only needed to say, why not understand it before circling the Zen bed?')
(Han Shan Deqing commented: 'Five thousand six eight, Pāragatī, perfunctorily completing the Tripitaka.')
不消一氣。無全無半。轉上轉下。天地玄黃。焉哉乎也。唱云。一日一字非為少。一匝一藏祇嫌多。年老下床無氣力。得人錢處要銷磨)。
一掌婆
趙州問一婆子。甚麼處去。曰偷趙州筍去。州曰。忽遇趙州。又作么生。婆便與一掌。州休去(憨山評云。好笑趙州這片光光地。一莖也無。公然勾賊入門。正是邏贓吃棒。州若待伊掌時。忽便大叫。著賊著賊。直教伊受一。生敗闕在。唱云。家家玉板透林間。卻背旁人悄作奸。不遇主翁先自覺。獨拳打破趙州關)。
無語婆
趙州因出。路逢一婆。婆問。和尚住甚麼處。州曰。趙州東院西。婆無語。趙州歸問眾僧。合使那個西字。或言東西字。或言棲泊字。趙州曰。汝等總作得鹽鐵判官。曰和尚為甚恁么道。趙州曰。為汝總識字(法燈別眾僧云。已知去處)。
(憨山評云。本無所住。如是而住。人人自家有個住處。這老婆子。因甚鶻盧提完然不知。卻立三叉□。鼓兩片皮。單問取他家屋裡事。腳跟煞不點地。及見他指東畫西。了沒些下落。何銷噤不出半字。令禿齒翁縮嘴也。他合道。久向趙州。原來塗抹東西在。直致他東語西話不得。干納場鈍悶。方為一員女將可怪生。只成頭大尾尖去。必逢劍客須呈劍。不是詩人莫獻詩。唱云。郎
當屋舍各人扶。何待卑卑田厙奴。四止依然舊模樣。趙州東壁掛葫蘆)。
插田婆
趙州因出外。見婆子插田曰。忽遇猛虎作么生。婆曰。無一法可當情。趙州曰。唋。婆亦曰唋。趙州曰。猶有這個在(憨山評云。木小都空。惟心自虎。為何青天白日。淺草□林。清平語話不提卻。教慱飯栽田之者。特地吃場驚怪。還是虎有人。人有虎。離此二途。便請別道。居士乃拳作兩虎相撲勢。道。昨夜南山白額。咬殺焦尾也。瞥爾悄然。恰好個訊息子。長嘯一聲煙霧深。直入千峰萬峰去。唱云。無法可當情。何怖亦何礙。牛頭非四祖。猶有這個在)。
寄宿婆
有一婆子。日晚入院來。趙州曰。作什麼。婆云寄宿。趙州曰。者里是什麼所在。婆呵呵大笑而去(憨山評云。昔有見士女喧闐游寺者。師顧其徒而問。隔壁聞釵釧聲。律尚名為破戒。只今作何發付即是。其徒乃從容進話。大好入路。後生家幸標此式樣。這百歲翁翁。發白齒落。才遇婆借住。何不道老僧自來柳下惠。一任一任。卻止打得個潔凈毬子死法。許渠商量活法。未夢著在。咄。㨗疾鬼速倒退。下坡不走。惹頭禍崇。唱云。䖍婆膽粗。和尚心小。且開方便。各討分曉)。
臨齋婆
昔有婆子臨齋。入趙州法堂云。這一堂師僧
。總是婆婆生得底。唯有大底孩兒。五逆不孝。趙州才顧視。婆便出去。
鄭十三娘
鄭十三娘。年十二歲時。隨師姑到大溈。才禮拜起。溈便問。這個師姑。甚麼處住。姑云。南臺江邊住。溈便喝出。又問。背後老婆甚處住。十三娘放身近前叉手立。溈再問。娘云。早過呈似和尚了也。溈云。去。娘才下到法堂。師姑云。十三娘尋常道。我會禪。口似利劍。今日被大師問著。總無語。娘云。苦哉苦哉。作這個眼目。也道我行腳。脫取衲衣來。與十三娘著。娘后又舉似羅山。祇如十三娘參見溈山。恁么祇對。還得平穩也無。羅云。不得無過。娘云。過在甚麼處。羅叱之。娘云。錦上添花。保福與甘長老相看。才坐定。福便問。承聞十三娘參見溈山。是否。曰是。福曰。溈山遷化。向甚麼處去。鄭起身偏床而立。甘曰。閑時說禪。口似懸河。何不道取。鄭曰。鼓這兩片皮。堪作甚麼。甘曰。不鼓這兩片皮。又堪作甚麼。鄭曰。合取狗口。
住庵婆
昔有一僧。參米胡。路逢一婆住庵。僧問。婆有眷屬否。曰有。僧曰。在甚麼處。曰山河大地。若草若木。皆是我眷屬。僧曰。婆莫作師姑來否。曰汝見我是甚麼。僧曰俗人。婆曰。汝不可是僧。僧曰。婆莫混濫佛法好。婆曰。我不混濫佛法。僧曰。
【現代漢語翻譯】 現代漢語譯本：總是婆婆生出來的東西。只有最大的孩子，犯下五逆不孝之罪。趙州禪師才看顧他一下，婆婆就離開了。
鄭十三娘
鄭十三娘，十二歲時，跟隨師姑到大溈山。剛禮拜起身，溈山禪師便問：『這個師姑，住在哪裡？』師姑說：『住在南臺江邊。』溈山禪師便喝斥她出去。又問：『背後的老婦住在哪裡？』十三娘走上前叉手站立。溈山禪師再問。十三娘說：『早已呈給和尚您了。』溈山禪師說：『去。』十三娘剛走到法堂，師姑說：『十三娘平時說，我會禪，口舌像利劍一樣。今天被大師問到，總說不出話來。』十三娘說：『苦啊苦啊！做了這樣的眼目，也說我行腳。脫下衲衣來，給十三娘穿。』十三娘後來又把這件事告訴羅山禪師，『像十三娘參見溈山禪師，這樣應對，還能算平穩嗎？』羅山禪師說：『不能算沒有過失。』十三娘說：『過失在哪裡？』羅山禪師呵斥她。十三娘說：『錦上添花。』保福禪師與甘長老互相看望，剛坐定，保福禪師便問：『聽說十三娘參見溈山禪師，是嗎？』甘長老說：『是。』保福禪師說：『溈山禪師遷化，到哪裡去了？』鄭十三娘起身靠著床站立。甘長老說：『閑時說禪，口若懸河，為什麼不說出來？』鄭十三娘說：『敲這兩片皮，能做什麼？』甘長老說：『不敲這兩片皮，又能做什麼？』鄭十三娘說：『閉上狗嘴。』
住庵婆
過去有一個僧人，參訪米胡禪師，路上遇到一位婆婆住在庵里。僧人問：『婆婆有眷屬嗎？』婆婆說：『有。』僧人問：『在哪裡？』婆婆說：『山河大地，若草若木，都是我的眷屬。』僧人問：『婆婆莫非是師姑？』婆婆說：『你見我是什麼？』僧人說：『俗人。』婆婆說：『你莫非是僧人？』僧人說：『婆婆不要混淆佛法好。』婆婆說：『我不混淆佛法。』僧人說：
【English Translation】 English version: It is always born of the mother-in-law. Only the eldest child commits the five rebellious and unfilial acts. Only when Zhao Zhou (Zen master) glances at him does the mother-in-law leave.
Zheng Shisan Niang (Zheng Thirteenth Sister)
When Zheng Shisan Niang (Zheng Thirteenth Sister) was twelve years old, she followed her Shigu (female monastic teacher) to Dawei Mountain. As soon as she finished bowing, Wei (溈, referring to Weishan Lingyou, 771-853) asked, 'Where does this Shigu (female monastic teacher) live?' The Shigu (female monastic teacher) said, 'She lives by the Nantai River.' Wei (溈) then shouted her out. He then asked, 'Where does the old woman behind you live?' Shisan Niang (Zheng Thirteenth Sister) stepped forward, clasped her hands, and stood there. Wei (溈) asked again. Niang (娘, Sister) said, 'I have already presented it to the He Shang (和尚, venerable monk, usually referring to the abbot).' Wei (溈) said, 'Go.' As soon as Niang (娘) reached the Dharma hall, the Shigu (female monastic teacher) said, 'Shisan Niang (Zheng Thirteenth Sister) usually says, 'I know Chan (禪, Zen),' and her mouth is like a sharp sword. Today, when asked by the great master, she is speechless.' Niang (娘) said, 'It is bitter, bitter! Having such eyes, yet saying I am a wandering monk. Take off your kasaya and give it to Shisan Niang (Zheng Thirteenth Sister) to wear.' Later, Niang (娘) told Luo Shan (Zen master) about this, 'Like Shisan Niang (Zheng Thirteenth Sister) visiting Weishan (溈山), is such a response still considered stable?' Luo (羅, referring to Luoshan Daohan, 807-872) said, 'It cannot be considered without fault.' Niang (娘) said, 'Where is the fault?' Luo (羅) scolded her. Niang (娘) said, 'Adding flowers to brocade.' Baofu (保福, referring to Baofu Congzhan, died 928) and Elder Gan (甘長老) visited each other. As soon as they sat down, Fu (福, referring to Baofu Congzhan) asked, 'I heard that Shisan Niang (Zheng Thirteenth Sister) visited Weishan (溈山), is that so?' Gan (甘) said, 'Yes.' Fu (福) said, 'Where did Weishan (溈山) go after his Qianhua (遷化, death)?' Zheng (鄭) got up and leaned against the bed. Gan (甘) said, 'When idle, you talk about Chan (禪, Zen) with a mouth like a waterfall, why don't you say it now?' Zheng (鄭) said, 'What can these two pieces of skin be used for?' Gan (甘) said, 'If these two pieces of skin are not beaten, what can they be used for?' Zheng (鄭) said, 'Shut the dog's mouth.'
Zhu An Po (庵婆, Hermitage Woman)
In the past, there was a monk who visited Mi Hu (米胡, Zen master). On the road, he met an old woman living in a hermitage. The monk asked, 'Does the old woman have family?' The old woman said, 'Yes.' The monk asked, 'Where are they?' The old woman said, 'The mountains, rivers, and earth, all the grass and trees, are my family.' The monk asked, 'Is the old woman perhaps a Shigu (師姑, female monastic teacher)?' The old woman said, 'What do you see me as?' The monk said, 'A layperson.' The old woman said, 'Are you perhaps a monk?' The monk said, 'Old woman, it is best not to confuse the Buddha Dharma.' The old woman said, 'I do not confuse the Buddha Dharma.' The monk said:
汝恁么豈不是混濫佛法。婆曰。你是男子。我是女人。豈曾混濫(憨山評云。不見龍蛇混雜。凡聖同居。云何平地鐵圍突陷文殊。咄。夢語作么。唱云。見佛見法非圓通。別僧別俗真穿鑿。欲知僧俗本同家。師姑元是女人作)。
平田嫂
臨濟訪平田岸禪師。路逢一嫂。在田使牛。臨濟問嫂。平田路向甚麼處去。嫂打牛一棒曰。這畜生。到處走到。此路也不識。臨濟又曰。我問你平田路向甚麼處去。嫂曰。這畜生。五歲尚使不得。臨濟心語曰。欲觀前人。先觀所使。便有抽釘㧞楔之意。及見岸。岸問。你還曾見我嫂也未。臨濟曰。已收下了也(憨山評云。這畜生。非容易。從來狠角頑蹄。今日饑餐飽睡。縱饒鼻索牽頭。也費目光滿背。撻癡撻癡。一歲一歲。這畜生非容易。唱云。朝耕平田去。暮騎平田歸臨風和漁唱。帶月臥牛衣)。
閉門婆
臨濟到京行化。至一家門首曰。家常添缽。有婆曰。太無厭生。臨濟曰。飯也未曾得。何言太無厭生。婆便閉卻門(憨山評云。去去飯袋子。茅廝帶累卻也。當初果是小廝兒。宛有大人作略。才見婆恁么道。便與趯倒飯床撩缽竟行。猶較具半隻眼。可憐生。卻向婆門外立。受這場熱屈。待怎生雪得。無意氣時增意氣。不風流處也風流。且莫錯怪老婆舌頭
【現代漢語翻譯】 現代漢語譯本 臨濟問：『你這樣豈不是混淆佛法？』婆子說：『你是男子，我是女人，怎麼會混淆？』（憨山評：不見龍蛇混雜，凡聖同居，為何平地設鐵圍山，突顯文殊菩薩？咄！說夢話嗎？唱道：見佛見法非圓通，區別僧俗真穿鑿。要知道僧俗本是一家，師姑原來也是女人做的。）
平田嫂
臨濟去拜訪平田岸禪師，路上遇到一個農婦，正在田里使牛耕作。臨濟問農婦：『去平田的路怎麼走？』農婦用鞭子打了一下牛，說：『這畜生，到處亂走，這條路也不認識。』臨濟又說：『我問你去平田的路怎麼走？』農婦說：『這畜生，五歲了還使喚不了。』臨濟心想：『要觀察前人，先觀察他所使用的東西。』便有了抽釘拔楔的意圖。等到見到平田岸禪師，岸禪師問：『你見過我的嫂子了嗎？』臨濟說：『已經領教過了。』（憨山評：這畜生，不容易對付。向來兇狠倔強，今天卻只能饑餐飽睡。縱然用鼻繩牽著頭，也費盡眼力。撻癡！撻癡！一年又一年！這畜生不容易對付。唱道：早晨在平田耕作，傍晚騎著平田回家。迎著風唱著漁歌，伴著月亮睡在牛衣里。）
閉門婆
臨濟到京城去弘揚佛法，到了一戶人家門前說：『請施捨些飯食。』婆子說：『太不知滿足了。』臨濟說：『飯還沒得到，怎麼說太不知滿足？』婆子就把門關上了。（憨山評：走開，飯桶！連累了茅廁。當初果真是個小廝，卻裝作大人的樣子。剛見婆子這麼說，就應該踢翻飯桌，搶走飯缽，然後離開，還算有半隻眼。可憐啊，卻站在婆子的門外，受這份窩囊氣，要怎麼才能雪恥？沒意氣的時候反而增加意氣，不風流的地方也裝作風流。千萬不要錯怪老婆子的舌頭。）
【English Translation】 English version Linji asked: 'Aren't you confusing the Buddha-dharma?' The old woman said, 'You are a man, and I am a woman. How could I be confusing it?' (Hanshan commented: Not seeing the dragons and snakes mixed, the saints and ordinary people coexisting, why set up an iron fence on flat ground, highlighting Manjushri (Bodhisattva of wisdom)? Bah! Talking in your sleep? Sing: Seeing the Buddha and seeing the Dharma is not perfect understanding; distinguishing monks and laypeople is truly contrived. To know that monks and laypeople are originally one family, the female master was originally made by a woman.)
The Woman at the Rice Field
Linji visited Zen Master Ping Tian'an. On the way, he met a woman working in the field with an ox. Linji asked the woman, 'Which way leads to Ping Tian?' The woman struck the ox with a whip and said, 'This beast, wandering everywhere, doesn't even know this road.' Linji said again, 'I'm asking you which way leads to Ping Tian?' The woman said, 'This beast is five years old and still can't be used properly.' Linji thought to himself, 'To observe a predecessor, first observe what they use.' Then he had the intention of pulling out nails and removing wedges. When he met An, An asked, 'Have you seen my sister-in-law?' Linji said, 'I have already learned from her.' (Hanshan commented: This beast is not easy to deal with. Always fierce and stubborn, today it can only eat and sleep. Even if the nose rope is leading its head, it still takes a lot of effort. Lash, lash! Year after year! This beast is not easy to deal with. Sing: Plowing the rice field in the morning, riding the rice field home in the evening, facing the wind and singing fisherman's songs, sleeping in the ox's coat with the moon.)
The Door-Closing Woman
Linji went to the capital to propagate the Dharma. He arrived at the door of a house and said, 'Please give some food.' The old woman said, 'Too insatiable.' Linji said, 'I haven't even gotten any food yet, how can you say I'm too insatiable?' The old woman then closed the door. (Hanshan commented: Get away, rice bag! You've implicated the latrine. In the beginning, you were really just a servant, but you pretended to be an adult. As soon as you saw the old woman say that, you should have kicked over the table and snatched the bowl, then left, which would have been half-sighted. It's a pity that you stood outside the old woman's door, enduring this humiliation. How can you avenge it? When there's no spirit, you increase spirit; where there's no romance, you pretend to be romantic. Don't blame the old woman's tongue.)
好。唱云。我胎未出。此粒已飽。添個甚麼。一口便了)。
鳳林婆
臨濟往鳳林。路逢一婆子。婆問。甚處去。濟曰。鳳林去。婆曰。恰值鳳林不在。濟曰。甚處去。婆便行。濟召婆。婆回首。濟便行(一作濟曰誰道不在)。
(憨山評云。犀因玩月紋生角。像為驚雷花入牙。看看臨濟長老。被婆子瞞榸。（音哉）祇如婆子既道是鳳林不在。若要行便行。卻復窺人面孔。隨人腳跟。殊不男兒。遞相茶糊。仔細案驗將來。一者掩鼻偷香。一者灸瘢著艾。各各有痛棒分。莫放得鳳林否。近時王令稍嚴。不許藏頭露尾。唱云。山雞林鳳更無差。千里同風共一家。狹路相逢不相識。可知靈照賺丹霞)。
賣餅婆
澧陽路上有一婆子。賣餅。初德山鑒禪師。常講金剛。因擔青龍疏鈔出蜀。遂息肩買餅點心。婆乃指擔問曰。這個是甚麼文字。師曰。青龍疏鈔。婆曰。講何經。師曰。金剛經。婆曰。我有一問。你若答得。施與點心。若答不得。且別處去。金剛經道。過去心不可得。現在心不可得。未來心不可得。未審上座點那個心。山無語。婆令往龍潭。一夕侍久便出。卻回曰。外面黑。潭點紙燭度與山。山擬接。潭復吹滅。山忽大悟。竟焚疏鈔於法堂前。皆婆激發之也(憨山評云。過去心不可得
【現代漢語翻譯】 現代漢語譯本： 唱云：我胎兒尚未出生，這粒米飯就已經吃飽了。還要新增什麼呢？一口就吃完了。
鳳林婆
臨濟（？-867）前往鳳林。路上遇到一位老婦人。老婦人問：『你往哪裡去？』臨濟說：『往鳳林去。』老婦人說：『恰好鳳林不在。』臨濟問：『往哪裡去了？』老婦人便走了。臨濟叫住老婦人。老婦人回頭。臨濟便走了（一說臨濟說：『誰說他不在？』）。
（憨山（1546-1623）評道：犀牛因為玩賞月亮而角上生出紋路，大象因為害怕雷聲而牙齒上出現花紋。看看臨濟長老，被老婦人欺騙了。就如老婦人既然說是鳳林不在，如果想要走就走，卻又窺視別人的面孔，跟隨別人的腳步，真不像個男子漢。互相欺騙。仔細考察起來，一個掩著鼻子偷香，一個用艾草燒灼傷疤。各自都有痛打的份。難道放過了鳳林嗎？近來王令稍微嚴厲，不允許藏頭露尾。唱道：山雞和林鳳沒有差別，千里之內風俗相同，是一家。狹路相逢卻不相識，可知靈照欺騙了丹霞（739-824）。）
賣餅婆
澧陽的路上有一位老婦人，賣餅。當初德山鑒禪師（782-865），經常講解《金剛經》。因為挑著《青龍疏鈔》從四川出來，於是放下擔子買餅充飢。老婦人就指著擔子問道：『這是什麼文字？』禪師說：『《青龍疏鈔》。』老婦人說：『講的是什麼經？』禪師說：『《金剛經》。』老婦人說：『我有一個問題，你如果答得上來，就施捨給你點心，如果答不上來，就到別處去吧。《金剛經》上說：過去心不可得，現在心不可得，未來心不可得。不知道上座您要點哪個心？』德山鑒禪師無話可說。老婦人讓他去龍潭。德山鑒禪師在一個晚上侍奉很久后便出來，然後回來，說：『外面黑。』龍潭點燃紙燭遞給德山鑒禪師，德山鑒禪師想要接，龍潭又吹滅了。德山鑒禪師忽然大悟，最終在法堂前焚燒了《青龍疏鈔》。都是老婦人啓發了他。（憨山評道：過去心不可得
【English Translation】 English version: Singing: Before my baby is born, this grain is already full. What else to add? One bite and it's done.
Old Woman Fenglin
Linji (?-867) was going to Fenglin. On the road, he met an old woman. The old woman asked, 'Where are you going?' Linji said, 'Going to Fenglin.' The old woman said, 'It just so happens that Fenglin is not there.' Linji asked, 'Where did he go?' The old woman then walked away. Linji called out to the old woman. The old woman turned her head. Linji then walked away (one version says Linji said, 'Who said he wasn't there?').
(Hanshan (1546-1623) commented: The rhinoceros grows patterns on its horn from admiring the moon, and the elephant gets floral patterns on its tusks from being startled by thunder. Look at Elder Linji, being deceived by the old woman. Just as the old woman said that Fenglin was not there, if she wanted to leave, she should just leave, but instead, she peered at people's faces and followed their footsteps, not like a real man. Deceiving each other. Upon careful examination, one is stealing fragrance with a covered nose, and the other is cauterizing a scar with moxa. Each has their share of beatings. Could it be that Fenglin is let off? Recently, the king's orders have been slightly stricter, not allowing hiding the head and showing the tail. Singing: The mountain chicken and the forest phoenix are no different, a thousand miles share the same customs, they are one family. Meeting on a narrow road but not recognizing each other, it can be known that Lingzhao deceived Danxia (739-824).)
Old Woman Selling Cakes
On the road to Liyang, there was an old woman selling cakes. Initially, Chan Master Deshan Jian (782-865) often lectured on the 'Diamond Sutra'. Because he was carrying the 'Qinglong Commentary' from Sichuan, he put down his burden to buy cakes for a snack. The old woman then pointed to the burden and asked, 'What kind of writing is this?' The master said, 'The Qinglong Commentary.' The old woman said, 'What sutra does it explain?' The master said, 'The Diamond Sutra.' The old woman said, 'I have a question. If you can answer it, I will give you a snack. If you cannot answer it, then go elsewhere. The 'Diamond Sutra' says: The past mind is unattainable, the present mind is unattainable, the future mind is unattainable. I wonder which mind you, venerable monk, want to have a snack with?' Deshan Jian was speechless. The old woman told him to go to Longtan. Deshan Jian served for a long time one night and then came out, and then came back, saying, 'It's dark outside.' Longtan lit a paper candle and handed it to Deshan Jian. Deshan Jian wanted to take it, but Longtan blew it out again. Deshan Jian suddenly had a great enlightenment, and finally burned the 'Qinglong Commentary' in front of the Dharma hall. It was all the old woman who inspired him. (Hanshan commented: The past mind is unattainable
。見在心不可得。未來心不可得。貍奴白牯。為汝唸誦般若。點破肚皮竟。箇中若是英靈漢子。便當下息了死鶻肩頭。燒卻青龍延唾。就見龍潭。也沒柰他何。可惜婆點點熱心賣不著人。休休。任爾文章徒滿腹。依然畫餅不充飢。唱云。金剛擔有百斤。皮袋智無一點。合助油糍㷔光。更待明人紙捻)。
拋兒婆
巖頭奯禪師。住鄂州。值沙汰。于湖邊作渡子。兩岸各掛一板。有人過渡。打板一下。師曰阿誰。或曰。要過那邊去。師乃舞棹迎之。一日因一婆抱一孩兒來。乃曰。呈橈舞棹即不問。且道婆手中兒。甚處得來。師便打。婆曰。婆生七子。六個不遇知音。祇這一個也不消得。便拋向水中(千巖長云。這婆子。自底性命。要且捨不得。巖頭不合激發他。殺了一個兒子。據令而行。各與七十棒。諸禪德。若謂不公。卻請斷看)。
(語風信拈云。這婆子。語風若是巖頭。和這婆子。送向水中。令他母子聚頭無離骨肉。頌云。不消這個意如何。賣弄傢俬臭老婆。惡浪千層卷殘月。萬山愁斷白雲多)。
(憨山評云。來有來處。去有去處。當時婆問兒從何來。若遇其人。直下豎起橈子。便唱些啰啰哩。救取這兒。也不為拖泥帶水。卻又草草打著一個。雖是慈悲之故。爭奈婆不肯何。要尋婆下落
【現代漢語翻譯】 現代漢語譯本 『見在心』（當下之心）不可得，『未來心』不可得。我對你們這些蠢物（貍奴指貓，白牯指白色的母牛，此處皆為蔑稱）唸誦《般若經》，即使剖開你們的肚子，如果其中有真正的英雄，也能立刻放下那死鷹般的肩膀（比喻沉重的負擔），燒掉青龍（比喻珍貴之物）上的唾液（比喻不屑一顧），即使見到龍潭（指高深的禪境），也奈何不了他。可惜我老婆點點的一片熱心卻無人賞識。罷了罷了，任憑你文章寫得再好，也依然是畫餅充飢。』（唱道）『金剛（指力士）能擔百斤重物，皮袋（指愚笨之人）卻一點智慧都沒有，合夥做油糍（一種油炸食品）來照亮，還要等待聰明人來用紙捻（引火物）點燃。』
拋兒婆
巖頭奯禪師住在鄂州，正趕上官府裁減寺廟。他在湖邊做擺渡人，兩岸各掛一塊木板。有人要渡河，就敲一下木板。禪師會問：『是誰？』有人回答：『我要到那邊去。』禪師就搖著船槳去迎接。有一天，一位老婦抱著一個孩子來了，問道：『搖船擺渡暫且不問，請問老婦手中的孩子，是從哪裡來的？』禪師就打她。老婦說：『我生了七個孩子，六個沒遇到知音，就這一個也不值得留了。』說完就把孩子扔到水裡。（千巖長云評論說：這老婦，捨不得自己的性命，巖頭不該激怒她，結果殺死了一個兒子。如果按照法令來判，應該各打七十棒。各位禪師，如果覺得不公平，請你們來判斷看看。）
（語風信拈云：這老婦，語風如果是巖頭，就和這老婦一起，把孩子送到水裡，讓他們母子團聚，永不分離。頌詞說：『不消這個意如何？賣弄傢俬臭老婆。惡浪千層卷殘月，萬山愁斷白雲多。』）
（憨山評：來有來處，去有去處。當時老婦問孩子從何來，如果遇到合適的人，直接豎起船槳，唱些『些啰啰哩』的歌，救起這孩子，也不算拖泥帶水。現在卻草草地打了一下，雖然是慈悲的緣故，但老婦不肯啊！要尋找老婦的下落……）
【English Translation】 English version 『The present mind is unattainable, the future mind is unattainable.』 I recite the Prajna Sutra for you, you stupid creatures (Li Nu refers to cats, Bai Gu refers to white cows, both used as derogatory terms), even if I cut open your bellies. If there is a true hero among you, he can immediately lay down the dead hawk-like shoulders (a metaphor for heavy burdens), burn the saliva on the Azure Dragon (a metaphor for precious things, indicating disdain), and even if he sees Longtan (Dragon Pool, referring to profound Zen states), he can do nothing about it. It's a pity that my old woman Diandian's enthusiasm is not appreciated. Enough, enough, no matter how well you write, it's still like drawing a cake to satisfy hunger.』 (Chanting) 『A Vajra (referring to a strongman) can carry a hundred pounds, but a leather bag (referring to a foolish person) has no wisdom at all. Let's make fried rice cakes together to illuminate, and wait for a clever person to light it with a paper wick.』
The Child-Throwing Woman
Zen Master Yantou Huo lived in Ezhou during the government's reduction of temples. He worked as a ferryman by the lake, with a board hanging on each bank. When someone wanted to cross the river, they would knock on the board. The Zen master would ask, 『Who is it?』 Someone would answer, 『I want to go to the other side.』 The Zen master would row the boat to meet them. One day, an old woman came with a child in her arms and asked, 『Rowing the boat is not the question, but where did the child in the old woman's hand come from?』 The Zen master then hit her. The old woman said, 『I have given birth to seven children, six of whom have not met a kindred spirit, and this one is not worth keeping either.』 After saying that, she threw the child into the water. (Qianyan Changyun commented: This old woman, unwilling to give up her own life, Yantou should not have provoked her, resulting in the death of a child. If judged according to the law, they should each be beaten seventy times. Zen masters, if you think it's unfair, please judge for yourselves.)
(Yu Fengxin commented: This old woman, if Yu Feng were Yantou, he would send the child into the water with the old woman, so that the mother and child could be reunited and never separated. The verse says: 『What does it mean to not need this? A smelly old woman showing off her possessions. A thousand layers of evil waves roll up the waning moon, ten thousand mountains sadly break white clouds.』)
(Hanshan commented: There is a place to come from, and a place to go to. At that time, the old woman asked where the child came from. If he met the right person, he would directly raise the oar and sing some 『xie luo luo li』 songs, saving the child, which would not be dragging his feet. Now he just hit her hastily, although it was out of compassion, but the old woman didn't agree! To find the whereabouts of the old woman...)
么。不保團欒。那惜末子。伯牙老盡鐘期死。山自高山水流水。唱云。一兒復一兒。殺活總由伊。無弦發妙指。此曲少人知)。
甘贄妻
甘贄行者。修普賢愿。同妻一女皆辦道。嘗請巖頭在家過夏。一日頭補衣次。贄自外歸。端立頭側。頭拈起針劄贄示之。贄便領悟。笑歸宅堂。著衣禮謝。女見便問。笑甚麼。贄云。你莫問。妻云。好事也要大家知。贄因舉。其妻頓悟。便云。三十年後。一回飲水一回噎。女方從傍聽話才畢。亦頓悟(憨山評云。前件眫招。古德已拈了。卻又道。奯公悟及女子。非獨勝如父母。盡大地人性命。總被奯公一針札將去。古德與么告報。叫做軟皮條禪。何以故。但見針頭利。不見札頭尖。我若同時生按過。雖然針師有眼。能令鈍漢出血。乃舀第二扚惡水。悉變為上藥醍醐。也祇當得死馬醫。假饒行者可可地。鑄就銅筋。煉成鐵骨。風縫不通。針札不入。直把八萬四千毛孔。斬齊頓放面前。看渠向甚處下手。何以故。但見針頭尖。不見札頭利。是見且從。還識頂門這竅那。二八佳人倦繡遲。紫荊花外囀黃鸝。誰憐結角關心事。都付停針不語時。唱云。綿針密札。七穿八穴。不知沉痛。洎合屈殺)。
崔練師
閩帥夫人崔氏。奉道。自稱練師。遣使送衣物。至長慶棱
【現代漢語翻譯】 現代漢語譯本： 唉，不要指望團聚。又何必吝惜這最後的子嗣？伯牙老去，鐘子期也死了，山依舊是高山，水依舊是流水。唱道：一個兒子又一個兒子，是殺是活都由他去。無絃琴也能彈出美妙的音律，這曲子很少有人能懂啊）。
甘贄妻
甘贄行者（在家修行的佛教徒），修習普賢菩薩的行愿，他的妻子和一個女兒都一同修行。他曾經請巖頭禪師到家中過夏天。一天，巖頭禪師正在縫補衣服，甘贄從外面回來，恭敬地站在巖頭禪師旁邊。巖頭禪師拿起針，向甘贄示意。甘贄因此領悟，笑著回到家中的廳堂，穿好衣服禮拜感謝。他的女兒看見了，就問他笑什麼。甘贄說：『你別問。』他的妻子說：『好事也要讓大家都知道。』甘贄於是說了這件事，他的妻子立刻也領悟了，便說：『三十年後，每次喝水都會被噎到。』女兒剛從旁邊聽完這話，也立刻領悟了（憨山禪師評論說：前面的眉眼示意，古德（古代的禪師）已經拈出來了。卻又說，奯公（不知何人）的領悟以及他的女兒的領悟，不僅僅勝過父母，整個大地所有人的性命，都被奯公一針紮了過去。古德這樣告知，叫做軟皮條禪。為什麼呢？只看見針頭鋒利，沒看見扎人的針尖。如果我同時生硬地按過去，即使針師眼力好，也能讓遲鈍的人出血。這就像舀第二勺髒水，全部變成上好的醍醐（比喻佛法），也只配當個死馬醫。假如行者（修行人）確實地鑄就銅筋，煉成鐵骨，風都吹不進，針也扎不進，直接把八萬四千個毛孔，整齊地斬斷放在面前，看他從哪裡下手。為什麼呢？只看見針頭尖，沒看見扎人的針尖。只是看見了，還認識頭頂上的那個竅穴嗎？美麗的女子疲倦地放下刺繡，紫荊花外黃鸝在鳴叫。有誰憐惜那結角關心的事情，都隨著停針不語時消逝了。唱道：綿密的針腳，七穿八穴，不知沉痛，簡直要委屈死了）。
崔練師
閩帥的夫人崔氏，信奉道教，自稱練師。派遣使者送衣物，到長慶棱（唐穆宗年號，公元821-824年）時。
【English Translation】 English version: Alas, do not expect reunion. Why be stingy with the last offspring? Bo Ya is old, and Zhong Ziqi is dead. The mountains are still high, and the water still flows. It sings: One son after another, life and death are up to him. The stringless zither can also play wonderful tunes, but few people understand this song.)
The Wife of Gan Zhi
The practitioner Gan Zhi practiced the vows of Samantabhadra. His wife and one daughter also practiced the Way together. He once invited Zen Master Yantou to spend the summer at his home. One day, Zen Master Yantou was mending clothes, and Gan Zhi returned from outside, standing respectfully beside Zen Master Yantou. Zen Master Yantou picked up a needle and showed it to Gan Zhi. Gan Zhi then understood, smiled, and returned to the hall of his house, put on his clothes, and bowed in gratitude. His daughter saw him and asked what he was smiling about. Gan Zhi said, 'Don't ask.' His wife said, 'Good things should be shared with everyone.' Gan Zhi then told the story, and his wife immediately understood, saying, 'Thirty years later, every time I drink water, I will choke.' The daughter, having just heard these words from the side, also immediately understood (Zen Master Hanshan commented: The previous eyebrow winking has already been picked up by the ancient worthies. Yet it is said that the enlightenment of Master Huo and his daughter is not only superior to that of parents, but the lives of all people on the entire earth have been pierced by Master Huo's needle. Such a report from the ancient worthies is called soft leather whip Zen. Why? They only see the sharpness of the needle tip, but not the sharpness of the piercing point. If I were to press down hard at the same time, even if the needle master has good eyes, he could make a dull person bleed. This is like scooping up a second spoonful of dirty water and turning it all into the best ghee (metaphor for the Dharma), only fit to be a doctor for a dead horse. Suppose the practitioner truly forges copper tendons and refines iron bones, so that the wind cannot enter and the needle cannot pierce, and directly cuts off all 84,000 pores and places them in front, let's see where he will start. Why? They only see the sharpness of the needle tip, but not the sharpness of the piercing point. They only see, but do they recognize the aperture on the top of the head? The beautiful woman wearily puts down her embroidery, and orioles sing outside the crape myrtle flowers. Who pities the matters of concern, all vanish with the silent pause of the needle. It sings: Dense needlework, piercing seven and eight holes, unaware of the pain, almost wronged to death).
The Taoist Priestess Cui
Madam Cui, the wife of the military governor of Min, was a devotee of Taoism and called herself a Taoist priestess. She sent messengers with clothing and goods during the Changqing era (Tang Muzong's reign, 821-824 AD).
禪師。令就請回信。師曰。傳語練師。領取回信。須臾使卻來師前。唱喏便回。師明日入府。練師曰。昨日謝大師回信。師曰。卻請昨日回信看。練師展兩手。帥問師曰。練師適來呈信。還愜大師意否。師曰。猶較些子。(法眼別云。這一轉語。大王自道取)帥曰。未審大師意旨如何。師良久。帥曰。不可思議。大師佛法深遠(憨山評云。三輪當體即空。無施者。無受者。無報者。亦無不施者。無不受者。無不報者。若也遮戟髯兒。才得夫人拓掌示師。便自立時束手默爾。直使破蒲團老和尚。忍俊不禁。傍觀讚歎。果然家有賢妻。夫必不遭禍事。豈非大快。奈何肉多智少。雄伏雌飛。眼睛定動。釘釘相覷。寧惟鈍殺夫人。要且辱未小使。所以道。相識滿天下。知心能幾人。唱云。硬地瞥開雙手。懸空不掛一絲。佛法撮來淺近。村夫認做希奇)。
陳道婆
溫州陳道婆。嚐遍扣諸方名宿。後於長老山凈和尚語下發明。有偈曰。高坡平頂上。儘是採樵翁。人人盡懷刀斧意。不見山花映水紅(憨山評云。是法平等。無有高下。婆話且置。自家有個無根樹子。日夜向匾擔開花。著甚死急。直去摘葉尋枝。費盡心機力氣。瞎漢放下著。留得青山在。不怕無柴燒。唱云。酒旗掩映綠陰中。霜斧丁丁夢亦空。若話樵蘇真
【現代漢語翻譯】 現代漢語譯本 禪師，請您把回信拿回去。法眼禪師說：『告訴練師，讓他自己來取回信。』 不一會兒，使者又來到法眼禪師面前，作揖后就回去了。第二天，法眼禪師入府拜訪，練師說：『昨天感謝大師的回信。』 法眼禪師說：『請把昨天的回信拿出來看看。』 練師攤開雙手。太守問法眼禪師說：『練師剛才呈上的信，還合大師的心意嗎？』 法眼禪師說：『還差一點。』（法眼禪師另外評論說：『這一句轉語，大王您自己來說說看。』）太守說：『不知道大師的意旨是什麼？』 法眼禪師沉默良久。太守說：『不可思議，大師的佛法深遠。』（憨山大師評論說：『三輪體空，沒有施者、受者、報者，也沒有不施者、不受者、不報者。如果遮攔住這個鬍鬚漢，才讓夫人拓掌給禪師看，便立刻束手無策，沉默不語。即使是打破蒲團的老和尚，也忍不住讚歎。果然家有賢妻，丈夫一定不會遭遇禍事，豈不是大快人心。奈何肉多智少，雄伏雌飛，眼睛直愣愣地互相盯著。不僅是愚鈍了夫人，而且也侮辱了使者。所以說，相識滿天下，知心能有幾人。』 唱道：『在堅硬的地上突然張開雙手，懸在空中不掛一絲。佛法拿來淺顯易懂，鄉下人卻覺得稀奇。』）
陳道婆 溫州陳道婆，曾經遍訪各地的名宿。後來在長老山凈和尚的開示下有所領悟。她作偈說：『高坡平頂上，儘是採樵翁。人人盡懷刀斧意，不見山花映水紅。』（憨山大師評論說：『佛法平等，沒有高下之分。陳道婆的話暫且不談，自己有個無根的樹，日夜在扁擔上開花，著什麼急呢？直接去摘葉尋枝，費盡心機力氣。瞎漢放下吧，留得青山在，不怕沒柴燒。』 唱道：『酒旗在綠蔭中隱約可見，斧頭砍柴的聲音在夢中也聽得到。如果說砍柴的真』）
【English Translation】 English version The Zen master. Please take back the reply. The master said, 'Tell Lian Shi (a person's name), to come and collect the reply himself.' After a short while, the messenger came back to the master, bowed and left. The next day, the master entered the mansion. Lian Shi said, 'Thank you, Master, for the reply yesterday.' The master said, 'Please show me yesterday's reply.' Lian Shi spread out both hands. The governor asked the master, 'Is Lian Shi's letter pleasing to the master?' The master said, 'It's still a bit short.' (Fayan (name of the master) commented separately, 'This turning phrase, the great king should say it himself.') The governor said, 'I don't know what the master's intention is.' The master remained silent for a long time. The governor said, 'Inconceivable, the master's Buddha Dharma (teachings of Buddha) is profound.' (Hanshan (name of the master) commented, 'The three wheels (donor, recipient and donation) are empty in essence, there is no giver, no receiver, no rewarder, and no non-giver, no non-receiver, no non-rewarder. If you block this bearded man, only then will the lady slap the master, and he will immediately be helpless and silent. Even the old monk who broke the futon (cushion for meditation) couldn't help but praise. Indeed, a family with a virtuous wife will not encounter misfortune, isn't that wonderful. But alas, too much flesh and too little wisdom, the male submits and the female flies, the eyes stare blankly at each other. Not only is the lady dulled, but also the messenger is humiliated. Therefore, it is said, acquaintances fill the world, but how many are true friends.' Singing, 'Suddenly opening both hands on the hard ground, hanging in the air without a thread. The Buddha Dharma is taken shallow and near, and the villagers regard it as rare.')
Chen Daopo (a person's name) Chen Daopo of Wenzhou, once visited famous monks everywhere. Later, she had an enlightenment under the words of Abbot Jing of Elder Mountain. She wrote a verse saying, 'On the high slope and flat top, are all the woodcutters. Everyone harbors the intention of knives and axes, but does not see the mountain flowers reflecting the red water.' (Hanshan commented, 'The Dharma is equal, there is no high or low. Let's put Chen Daopo's words aside for now, you have a rootless tree, blooming on the carrying pole day and night, what's the hurry? Go directly to pick leaves and find branches, exhausting your mind and strength. Blind man, put it down, keep the green hills, don't be afraid of no firewood.' Singing, 'The wine flag is faintly visible in the green shade, the sound of axes chopping wood can be heard even in dreams. If you talk about the true woodcutter')
樂處。一灣茅屋繞溪東)。
俞道婆(瑯玡起禪師法嗣)
俞道婆。金陵人也。市油糍為業。常隨眾參問瑯玡起禪師。師以臨濟無位真人話示之。一日聞丐者唱蓮華樂云。不因柳毅傳書信。何緣得到洞庭湖。忽大悟。以糍盤投地。夫傍睨曰。你顛邪。婆掌曰。非汝境界。往見瑯玡。瑯玡望之。知其造詣。問那個是無位真人。婆應聲曰。有一無位人。六臂三頭努力瞋。一擘華山分兩路。萬年流水不知春。由是聲名藹著。圓悟蔣山開堂。方至法座前。婆于眾中躍出。以身一拶。便歸眾。悟曰。見怪不怪。其怪自壞。悟次日至其家。婆不出。厲聲曰。這般黃口小兒。也道出來開堂說法。悟曰。婆子少賣弄。我識得你了也。婆遂大笑出相見。凡有僧至。則曰兒兒。僧擬議。即掩門。佛燈珣禪師住勘之。婆見如前所問。珣曰。爺在甚麼處。婆轉身拜露柱。珣即踏倒曰。將謂有多少奇特。便出。婆蹶起曰。兒兒來。惜你則個。珣竟不顧。安首座至。婆問。甚處來。安曰德山。婆曰。德山泰乃老婆兒子。安曰。婆是甚人兒子。婆曰。被上座一問。直得立地放尿。婆嘗頌馬祖不安因緣曰。日面月面。虛空閃電。雖然截斷天下衲僧舌頭。分明祇道得一半 (憨山評云。阿耶誰知這赤條條肉團公。卻在十字街頭乞兒口裡聻。然
【現代漢語翻譯】 現代漢語譯本 樂處。（一灣茅屋繞溪東）
俞道婆（瑯玡起禪師法嗣）
俞道婆，金陵人。以賣油糍為生。常跟隨眾人蔘問瑯玡起禪師（禪宗大師）。禪師用臨濟宗的『無位真人』的話開示他。一日，聽到乞丐唱蓮花樂說：『不因柳毅傳書信，何緣得到洞庭湖。』忽然大悟，將糍盤摔在地上。丈夫在旁邊斜眼看她說：『你瘋了嗎？』俞道婆打了他一巴掌說：『非你所能理解的境界。』前往拜見瑯玡起禪師。瑯玡起禪師看著她，知道她已有所領悟，問：『哪個是無位真人？』俞道婆應聲說：『有一無位人，六臂三頭努力瞋，一擘華山分兩路，萬年流水不知春。』因此聲名遠播。圓悟克勤禪師在蔣山開堂，剛走到法座前，俞道婆從人群中跳出來，用身體一撞，便回到人群中。圓悟克勤禪師說：『見怪不怪，其怪自壞。』圓悟克勤禪師第二天到她家，俞道婆不出來，厲聲說：『這般黃口小兒，也敢出來開堂說法！』圓悟克勤禪師說：『婆子少賣弄，我識得你了也。』俞道婆於是大笑出來相見。凡是有僧人到，就叫『兒兒』。僧人稍作思量，她就關門。佛燈珣禪師住持時去勘驗她。俞道婆見到他，像之前一樣發問。佛燈珣禪師說：『爺在什麼地方？』俞道婆轉身拜露柱。佛燈珣禪師隨即踢倒露柱說：『還以為有多少奇特之處。』便離開了。俞道婆跳起來說：『兒兒來，我愛惜你。』佛燈珣禪師竟不理睬。安首座到，俞道婆問：『從哪裡來？』安首座說：『德山。』俞道婆說：『德山泰乃老婆兒子。』安首座說：『婆是誰的兒子？』俞道婆說：『被上座一問，直得立地**。』俞道婆曾作頌馬祖道一不安的因緣說：『日面月面，虛空閃電。雖然截斷天下衲僧舌頭，分明祇道得一半。』（憨山德清評云：阿耶，誰知這赤條條肉團公，卻在十字街頭乞兒口裡呢？然）
【English Translation】 English version A pleasant place. (A bay of thatched cottages surrounds the east of the stream).
Yu Daopo (Successor of Chan Master Langye Qi)
Yu Daopo was a native of Jinling. She made a living selling fried oil cakes. She often followed the crowd to consult Chan Master Langye Qi (a Chan Buddhist master). The master used the words of 'The True Person of No Rank' from the Linji school to instruct her. One day, she heard a beggar singing the Lotus Flower Song, saying, 'If not for Liu Yi delivering the letter, how could one reach Dongting Lake?' Suddenly, she had a great enlightenment and threw the cake tray to the ground. Her husband glanced at her sideways and said, 'Are you crazy?' Yu Daopo slapped him and said, 'This is beyond your understanding.' She went to see Chan Master Langye. Chan Master Langye looked at her and knew that she had attained some understanding, and asked, 'Who is the True Person of No Rank?' Yu Daopo replied, 'There is a True Person of No Rank, with six arms and three heads, fiercely angry, splitting Mount Hua into two paths with one tear, and the flowing water for ten thousand years knows no spring.' Because of this, her reputation spread far and wide. When Chan Master Yuanwu Keqin opened a hall at Jiangshan, just as he reached the Dharma seat, Yu Daopo jumped out from the crowd, bumped him with her body, and returned to the crowd. Chan Master Yuanwu Keqin said, 'Don't be surprised by strangeness, and the strangeness will destroy itself.' The next day, Chan Master Yuanwu Keqin went to her house, but Yu Daopo did not come out, and said sternly, 'This kind of young child dares to come out and open a hall to preach the Dharma!' Chan Master Yuanwu Keqin said, 'Old woman, stop showing off, I know you.' Yu Daopo then laughed loudly and came out to meet him. Whenever a monk arrived, she would call 'Son, son.' If the monk hesitated, she would close the door. When Chan Master Fodeng Xun was in charge, he went to examine her. When Yu Daopo saw him, she asked the same question as before. Chan Master Fodeng Xun said, 'Where is the father?' Yu Daopo turned around and bowed to the pillar. Chan Master Fodeng Xun immediately kicked down the pillar and said, 'I thought there was something special.' Then he left. Yu Daopo jumped up and said, 'Son, son, I cherish you.' Chan Master Fodeng Xun ignored her. When Chief Seat An arrived, Yu Daopo asked, 'Where are you from?' Chief Seat An said, 'Deshan.' Yu Daopo said, 'Deshan is an old woman's son.' Chief Seat An said, 'Whose son is the old woman?' Yu Daopo said, 'Being asked by the venerable, I am immediately **.' Yu Daopo once composed a eulogy on the cause of Master Mazu Daoyi's unease, saying, 'Sun face, moon face, lightning in the void. Although cutting off the tongues of all monks in the world, it is clear that only half is said.' (Hanshan Deqing commented: 'Ah, who knows that this naked mass of flesh is actually in the mouth of a beggar at the crossroads?')
雖婆從此悟去。合下被人喚做見小利。通身不值半文。為甚麼後來之者。牽枝帶葉。覓子尋爺。乾淨一場話𣠽。若還遇明眼覷破。祇消道聞你會臨濟白拈禪也。便是哩哩蓮華樂么。好教婆窮遮不得連叫兒兒。莫壓良為賤。唱云。梵位凡庸儘可封。渠無階級不論功。天然有片惺惺地。叫破沿門一曲中)。
燒庵婆
昔有婆子。供養一庵主。經二十年。常令二八女子送飯給侍。一日令女子抱定曰。正恁么時如何。庵主曰。枯木倚寒巖。三冬無暖氣。女子舉似婆。婆曰。我二十年。祇供養得個俗漢。遂遣出。燒卻庵(千巖長頌云。供他死漢亦徒勞。發我無明把火燒。若是久經行陣者。不妨一箭落雙鵰語風信拈云。冷地看來。這婆子也不唧𠺕。何待遣出這僧方燒卻。且道。語風意落在甚麼處。具眼者辨看。頌云。正恁么時會也么。漫勞更問我如何。比來一樣娘生肉。徹底風流不較多)。
(憨山評云。寄語從前窈窕娘。漫將幽夢惱襄王。禪心但作沾泥絮。任逐東風上下狂。鑒咦舉了。隨後乃喝一喝。活死漢。一陽來複也不知。卻恁么冷湫湫地。向枯樁頭。作這個去就。此時便請渠一堆燒殺。有甚罪道。速退速退。且更參三十年。然後許渠把茅相見。唱云。枯木傲寒巖。三冬足暖氣。慇勤老春纖。可是當年意
【現代漢語翻譯】 現代漢語譯本 雖然燒庵婆從此醒悟而去，但總被人叫做見小利。通身上下不值半分錢。為什麼後來的學人，還要牽枝帶葉，覓子尋爺（比喻追根溯源）呢？乾淨利落的一場話頭啊！如果遇到明眼人看破，只需說：『你也會臨濟（禪宗大師）的白拈禪（不立文字，直指人心的禪法）啊！』便是哩哩蓮華樂么（形容歡快的聲音）？好教燒庵婆窮追不捨，連叫『兒啊兒啊』。莫要壓良為賤（不要顛倒是非）。唱道：『梵位凡庸儘可封，他無階級不論功。天然有片惺惺地，叫破沿門一曲中。』
燒庵婆
過去有個老婦人，供養一位庵主（寺廟的主持），長達二十年。常讓二八年華的女子送飯服侍。一日，老婦人讓女子抱住庵主，問道：『正在這個時候，你作何感想？』庵主說：『枯木倚寒巖，三冬無暖氣（比喻心如死灰，毫無情慾）。』女子將此事告訴老婦人。老婦人說：『我二十年，只供養了個俗漢！』於是將庵主趕走，燒掉了庵。（千巖長頌說：供養他這個死人也白費力氣，引發我的無明之火把他燒掉。如果是久經沙場的修行者，不妨一箭雙鵰。語風信拈云：冷靜地看來，這老婦人也不簡單。為何要等到趕走僧人後才燒庵？那麼，語風的用意落在哪裡呢？有眼力的人仔細辨別。頌道：正在這個時候，你明白了嗎？不必再問我如何。向來一樣是娘生的肉體，徹底風流並無差別。）
（憨山（明代高僧）評道：寄語從前窈窕娘，莫將幽夢惱襄王（不要用虛無的幻想來煩惱自己）。禪心但作沾泥絮，任逐東風上下狂（禪心如果像沾泥的柳絮，就會隨風飄蕩）。鑒咦！舉了公案，隨後乃喝一聲。活死漢，一陽來複（陰氣消退，陽氣復生）也不知道，卻這麼冷冰冰地，向枯樁頭，作這個去就（指修行）。此時便請你們一堆燒殺，有什麼罪過？速退速退！且更參三十年，然後許你們把茅相見（指隱居修行）。唱道：枯木傲寒巖，三冬足暖氣。慇勤老春纖，可是當年意（是否還是當年的心意）？』）
【English Translation】 English version Although Shao An Po (the old woman who burned down the hermitage) awakened from this, she is still called someone who sees small gains. Her whole body is not worth half a penny. Why do later learners still trace branches and leaves, seeking the son and searching for the father (metaphor for tracing the roots)? A clean and neat topic of conversation! If you encounter a discerning person who sees through it, just say: 'You also know Linji's (a Chan master) Bainiang Chan (a Chan method that does not establish words and directly points to the human heart)!' Is it 'lili lotus music' (describing joyful sounds)? It's good to make Shao An Po chase after it relentlessly, calling out 'Son, son.' Do not oppress the good as the lowly (do not reverse right and wrong). Sing: 'Brahma positions and ordinary positions can all be sealed, he has no ranks and does not discuss merit. Naturally, there is a piece of awakened land, shouting through the streets in a song.'
Burning the Hermitage Woman
In the past, there was an old woman who supported a hermitage master (the abbot of a temple) for twenty years. She often had sixteen-year-old girls deliver food and serve him. One day, the old woman had a girl hug the hermitage master and asked: 'What do you think at this moment?' The hermitage master said: 'A withered tree leans against a cold cliff, with no warmth in the three winter months (metaphor for a heart like dead ashes, without any lust).' The girl told the old woman about this. The old woman said: 'For twenty years, I have only supported a vulgar man!' So she sent the hermitage master away and burned down the hermitage. (Qianyan Changsong said: Supplying him, this dead man, is also in vain, igniting my ignorance and burning him. If it is a practitioner who has been in battle for a long time, it is okay to kill two birds with one stone. Yu Fengxin said: Looking at it calmly, this old woman is not simple either. Why wait until after sending the monk away to burn the hermitage? So, where does Yu Feng's intention lie? Those with eyes discern carefully. The verse says: At this moment, do you understand? No need to ask me how. All along, it is the same flesh born from a mother, completely romantic without much difference.)
(Hanshan (a eminent monk of Ming Dynasty) commented: Tell the graceful ladies of the past, do not use illusory dreams to trouble King Xiang (do not trouble yourself with empty fantasies). Chan mind should only be like mud-stained catkins, letting it follow the east wind up and down wildly (if the Chan mind is like mud-stained catkins, it will drift with the wind). Jian yi! After raising the case, he then shouted. Living dead man, you don't even know that one yang returns (yin qi recedes, yang qi recovers), but you are so cold, facing the dead stump, making this decision (referring to practice). At this time, please burn you all together, what crime is there? Retreat quickly! And participate for another thirty years, then allow you to meet in thatched huts (referring to seclusion and practice). Sing: A withered tree stands proudly against a cold cliff, with enough warmth in the three winter months. Diligent old spring fiber, is it still the intention of the year (is it still the intention of the year)?')
)。
行錢婦
昔有施主婦人。入院行眾僧隨年錢。僧曰。聖僧前著一分。婦人曰。聖僧年多少。僧無對(法眼代云。心明滿處即知)。
(憨山評云。法眼饒舌。祇解黑地熱瞞。直得泥人冷笑。笑個甚麼。君子愛財。取之有道。若這裡即不然。待他問聖僧年多少。便打露柱。如法呈似老夫著。唱云。逢人減歲。遇物增錢。聖僧無口。一任驢年)。
覺庵祖道人(昭覺勤禪師法嗣)
覺庵道人祖氏。建寧游察院之侄女也。幼志不出適。留心祖道。于圓悟示眾語下。瞭然明白。悟曰。更須飏卻所見。始得自由。祖答偈曰。露柱抽橫骨。虛空弄爪牙。直饒玄會得。猶是眼中沙(憨山評云。個事除非飽參。免落圈䙡。餘者即無法不得。有法亦不得。為法粘縛。譬如黐膠。豈不聚鳥終損其羽。未若開籠縱逸。空中不繫。極蜚蜚樂。又如釋囚伸救獲理。追困羈鎖。還同拘執。才令休去。畫地解脫。又如洗鶻臭衣。藉皁角已。因新念舊。袚穢增煩。便自瞥然輕微無累。又如磨鏡垢。助少水銀。𨺗發光景。彼頑不曉。欲試他靈。反昏己鑒。何不懸臺常照。照過不留。圓滿寂靜。又如寶藏鑰囊。愚者鑰轉。智人轉鑰。隨拈隨放。領大受用。又如盲子幸刮金篦。再睹天日。掏數前塵明忽生暗。我願無眼空
【現代漢語翻譯】 現代漢語譯本 行錢婦
從前有個施主婦人，到寺院裡按照僧人的年齡佈施錢財。僧人說：『給聖僧也放一份。』婦人問：『聖僧有多少歲了？』僧人無言以對（法眼禪師代為回答說：『心明圓滿之處自然知曉。』）
（憨山大師評論說：法眼禪師多嘴了。只會暗地裡欺瞞。真叫泥人也覺得可笑。笑什麼呢？君子愛財，取之有道。如果在這裡就不是這樣了。等她問聖僧多少歲時，就打露柱。像這樣如法地呈給老夫。唱道：逢人減歲，遇物增錢。聖僧無口，任憑驢年。)
覺庵祖道人（昭覺勤禪師的法嗣）
覺庵道人，姓祖，是建寧游察院的侄女。從小立志不嫁人，專心研究佛法。在圓悟禪師開示的言語下，瞭然明白。圓悟禪師說：『更需要拋棄你所見到的，才能得到自由。』祖道人回答偈語說：『露柱抽出橫骨，虛空舞動爪牙。即使玄妙地領會了，仍然是眼中的沙子。』（憨山大師評論說：這件事除非飽參，免得落入圈套。其餘的人無論有法還是無法都不行。被法束縛，就像被黐膠粘住一樣。豈不是聚集鳥類最終會損害它們的羽毛。不如打開籠子放它們自由，在空中無拘無束地飛翔。又如釋放囚犯，伸張正義，追究困境和枷鎖，還不如不拘不執。才讓他休息，在地上畫個圈就解脫了。又如洗獵鷹的臭衣服，藉助皁角已經足夠了，因為新的念頭而懷念舊的，去除污穢反而增加煩惱。便自然而然地輕微無累。又如磨鏡子上的污垢，幫助少量的水銀，擦拭出光亮。那些頑固不明白的人，想要試探他的靈性，反而昏暗了自己的鏡子。為什麼不懸掛高臺常照，照過不留，圓滿寂靜。又如寶藏的鑰匙囊，愚蠢的人轉動鑰匙，聰明的人轉動鑰匙囊。隨手拈來隨手放下，領受大的受用。又如盲人有幸刮到金篦，再次看到天日。掏數前塵明忽生暗。我願無眼空曠。)
【English Translation】 English version Xing Qian Fu (Offering Money Woman)
In the past, there was a benefactor woman who went to a monastery to offer money to the monks according to their age. A monk said, 'Put aside a portion for the Holy Monk.' The woman asked, 'How old is the Holy Monk?' The monk had no answer (Fa Yan (Dharma Eye) Chan Master replied on his behalf, 'Where the mind is clear and complete, one naturally knows.')
(Han Shan commented: Fa Yan was being verbose. He only knew how to deceive in the dark. It really made the clay figure laugh. What was he laughing at? A gentleman loves wealth, but he acquires it through proper means. If it were here, it would not be like this. When she asks how old the Holy Monk is, then strike the pillar. Present it to this old man in accordance with the Dharma. Sing: Reduce age for people, increase money for things. The Holy Monk has no mouth, let it be the year of the donkey.)
Jue An Zu Daoren (Jue An Zu Daoist) (Successor of Zhao Jue Qin Chan Master)
Jue An Daoren (Daoist), whose surname was Zu, was the niece of the Jianning You Chayuan (a government official). From a young age, she was determined not to marry and focused on studying Buddhism. Under the words of Yuan Wu's (Enlightenment) instruction, she clearly understood. Yuan Wu said, 'You need to discard what you have seen to gain freedom.' Zu Daoren replied with a verse: 'The pillar draws out horizontal bones, the void dances with claws and teeth. Even if you understand it profoundly, it is still sand in your eyes.' (Han Shan commented: This matter, unless you have fully participated in Chan, you can avoid falling into the trap. Others, whether they have Dharma or not, will not do. Being bound by Dharma is like being stuck with glue. Wouldn't gathering birds eventually damage their feathers? It is better to open the cage and let them fly freely, soaring unrestrictedly in the air. It is also like releasing a prisoner, upholding justice, pursuing the difficulties and shackles, it is better to be unconstrained and unattached. Only then can he rest, and drawing a circle on the ground is liberation. It is also like washing a hawk's smelly clothes, using soap pods is enough, because of new thoughts, one misses the old, removing filth increases煩惱(troubles). Then it is naturally slight and unburdened. It is also like polishing the dirt on a mirror, helping a small amount of mercury, wiping out the light. Those stubborn people who do not understand, want to test his spirituality, but darken their own mirror. Why not hang a high platform and always shine, shining without leaving, complete and silent. It is also like the key bag of the treasure, the foolish person turns the key, the wise person turns the key bag. Pick up and put down at will, receive great enjoyment. It is also like a blind person who is fortunate enough to scrape a golden needle and see the sun again. Digging up the past, light suddenly turns dark. I wish for eyeless emptiness.)
。不作有眼實。又如病兒窮年迷悶。會遇醫王。授彼方藥。病癒方存。渣滓宛爾。醫王垂憫。頓教兩忘。身心安隱。以何為證。觀音妙智力。能救世間苦。無智亦無得。無所得故。乃至無掛礙。無恐怖。無顛倒夢想。究竟涅槃。真實不虛。已上七喻葛藤。一截截住。名為小歇半提。若是大歇全提。未話著在。鴛鴦繡出從君看。不把金針度與人。唱云。行雲既無心。飛鳥復何礙。欲得安樂門。且觀觀自在)。
明令人(昭覺勤禪師法嗣)
令人本明。號明室。自機契圓悟。遍參名宿。皆蒙印可。紹興庚申二月望。親書三偈。寄呈草堂清。微露謝世之意。至旬末。別親里而終。草堂䟦其偈后為刊行。大慧亦嘗垂語發揚。偈曰。不識煩惱是菩提。若隨煩惱是愚癡。起滅之時須要會。鷂過新羅人不知。不識煩惱是菩提。凈華生淤泥。人來問我若何為。吃粥吃飯了洗缽盂。莫管他莫管他。終日癡憨弄海沙。要識本來真面目。便是祖師一木叉。道不得底叉下死。道得底也叉下死。畢竟如何。不許夜行。投明須到(憨山評云。令人種出菩提。盡數家長話過。病夫不惜口業。一一從頭注破。道不得底叉下死。道得底也叉下死。畢竟如何。趙州缽盂。新羅鷂子。唱云。踏遍水中靴。栽成石上花。橫身無點窖。鼓舌一丫叉)。
【現代漢語翻譯】 現代漢語譯本：不執著于有眼前的真實存在。又如生病的孩童，終年困頓迷茫，有幸遇到醫王（指佛陀），傳授他藥方，病癒后藥方也就不再需要了，只剩下藥渣而已。醫王慈悲憐憫，教導他將藥方和藥渣都忘卻，身心才能安穩。以什麼為證呢？觀音菩薩有不可思議的智慧和力量，能夠救度世間的苦難。因為沒有（主觀的）智慧，也沒有（外在的）獲得，因為沒有（任何）所得，乃至沒有（任何）牽掛和障礙，沒有（任何）恐怖，沒有（任何）顛倒夢想，最終達到涅槃的境界，這是真實不虛的。以上七個比喻就像葛藤一樣相互纏繞，一段段地截斷，這叫做小歇半提。如果是大歇全提，還沒有說到要點。就像鴛鴦刺繡，繡好了拿給別人看，卻不把繡花的金針傳授給別人。唱道：行雲無心，飛鳥又有什麼阻礙呢？想要得到安樂之門，就請觀察觀自在（觀世音菩薩）。
明令人（昭覺勤禪師的法嗣）
令人本明，號明室。他自己的機緣與圓悟禪師相契合，遍參各處名宿，都得到他們的印可。紹興庚申年（1140年）二月十五，他親筆寫下三首偈頌，寄給草堂清禪師，稍微流露出謝世之意。到該月下旬，他與親人告別而去世。草堂禪師在他的偈頌后寫了跋語並刊行。大慧禪師也曾經垂語發揚。偈頌說：不認識煩惱就是菩提，如果順著煩惱就是愚癡。煩惱生起和滅去的時候，一定要明白它的本質。就像鷂鷹飛過新羅，人們卻不知道。不認識煩惱就是菩提，清凈的蓮花生長在污泥中。有人來問我應該怎麼做，那就吃粥吃飯後洗缽盂。不要管他，不要管他，整天癡癡傻傻地在海邊玩沙子。想要認識本來真正的面目，那就是祖師的一木叉。說不出道理的，在木叉下死去；說得出道理的，也在木叉下死去。到底應該怎麼樣呢？不許夜行，天亮之前必須趕到。（憨山大師評論說：令人禪師種出菩提，全都像家長裡短一樣的話。我這個病人不惜口業，一一從頭註釋破。說不出道理的，在木叉下死去；說得出道理的，也在木叉下死去。到底應該怎麼樣呢？趙州的缽盂，新羅的鷂鷹。唱道：踏遍水中的靴子，栽成石頭上的花。橫身沒有一點破綻，鼓舌卻是一丫叉。）
【English Translation】 English version: Do not cling to the reality perceived by the eyes. It is like a sick child, who is confused and disoriented for years. Fortunately, he meets a Medicine King (referring to the Buddha), who gives him a prescription. Once the illness is cured, the prescription is no longer needed, only the dregs remain. The Medicine King, with compassion, teaches him to forget both the prescription and the dregs, so that his body and mind can be at peace. What is the proof of this? Avalokiteshvara (Guanyin) Bodhisattva has inconceivable wisdom and power, capable of saving the world from suffering. Because there is no (subjective) wisdom, and no (external) attainment, because there is no (any) attainment, and therefore no (any) attachment or hindrance, no (any) fear, no (any) inverted dreams, ultimately reaching the state of Nirvana, which is true and not false. The above seven metaphors are like tangled kudzu vines, cut off piece by piece, which is called a small rest and half-lifting. If it is a complete rest and full-lifting, the key point has not yet been spoken. It's like mandarin ducks embroidered, show it to others after it's finished, but don't pass on the golden needle for embroidery to others. Sing: The traveling clouds have no intention, what obstacles do the flying birds have? If you want to obtain the gate of peace and happiness, please observe Avalokiteshvara (Guanyin Bodhisattva).
Ming Lingren (a Dharma successor of Zen Master Zhaojue Qin)
Lingren Benming, also known as Mingshi. His own affinity matched with Zen Master Yuanwu, and he visited famous monks everywhere, all of whom gave their approval. On the fifteenth day of the second month of the Gengshen year of Shaoxing (1140 AD), he personally wrote three verses and sent them to Zen Master Caotang Qing, slightly revealing his intention to pass away. In the last ten days of that month, he bid farewell to his relatives and passed away. Zen Master Caotang wrote a postscript after his verses and published them. Zen Master Dahui also once gave words to promote them. The verses say: Not recognizing that afflictions are Bodhi, if you follow afflictions, you are foolish. When afflictions arise and cease, you must understand their essence. It's like a hawk flying over Silla, but people don't know it. Not recognizing that afflictions are Bodhi, the pure lotus flower grows in the mud. Someone comes to ask me what to do, then eat porridge and rice and wash the bowl. Don't worry about him, don't worry about him, foolishly playing with sand on the beach all day long. If you want to recognize the original true face, that is the ancestral teacher's one Mu-cha. Those who cannot speak the truth die under the Mu-cha; those who can speak the truth also die under the Mu-cha. What should be done after all? No night travel is allowed, you must arrive before dawn. (Zen Master Hanshan commented: Zen Master Lingren planted Bodhi, all like the words of parents. I, this sick man, do not spare my karma of speech, and annotate them one by one from beginning to end. Those who cannot speak the truth die under the Mu-cha; those who can speak the truth also die under the Mu-cha. What should be done after all? Zhaozhou's bowl, the hawk of Silla. Sing: Trampling all over the boots in the water, planting flowers on the stones. Lying down without any flaws, wagging the tongue is a fork.)
范縣君(昭覺勤禪師法嗣)
成都府范縣君者。嫠居歲久。常坐而不臥。聞圓悟住昭覺。往禮拜。請示入道因緣。悟令看不是心不是佛不是物是個甚麼。久無所契。范泣告悟曰。和尚有何方便。令某易會。悟曰。卻有個方便。遂令祇看是個甚麼。後有省曰。元來恁么地近那(宗門武庫。至和尚有何方便令某易會。悟曰有個方便。不是心不是佛不是物。范於此有省。乃云。元來得恁么近)。
(憨山評云。孟春猶寒。恭惟縣君起居萬福。何故如此。上下不同。豈不聞道在邇。而求諸遠。人人親其親。而天下平。將謂有幾許玄妙來。唱云。有一常尊大寶王。分明文武肅班行。傳呼輦路𢌞龍馭。寂寂青苔鎖洞房)。
秦國夫人(大慧杲禪師法嗣)
秦國夫人計氏法真。自寡處。屏去紛華。常蔬食。習有為法。因大慧遣謙禪者。致問其子魏公。公留謙。以祖道誘之。真一日問謙曰。徑山和尚尋常如何為人。謙曰。和尚祇教人看狗子無佛性。及竹篦子話。祇是不得下語。不得思量。不得向舉起處會。不得向開口處承當。狗子還有佛性也無。無。祇恁么教人看。真遂諦信。於是夜坐。力究前話。忽爾洞然無滯。謙辭歸。真親書入道概峪。作數偈呈大慧。其後曰。逐日看經文。如逢舊識人。莫言頻
{ "translations": [ "現代漢語譯本", "范縣君（昭覺勤禪師的法嗣）", "", "成都府的范縣君，守寡多年，常年端坐而不躺臥。聽聞圓悟禪師住在昭覺寺，前去禮拜，請教開悟的因緣。圓悟禪師讓她參看『不是心、不是佛、不是物，是個什麼』這個話頭。很久都沒有領悟。范縣君哭著告訴圓悟禪師說：『和尚有什麼方便法門，能讓弟子容易領會？』圓悟禪師說：『倒有個方便。』於是讓她只管參看『是個什麼』。後來有所省悟，說：『原來這麼近啊！』（宗門武庫記載：至和尚有什麼方便令某易會。悟曰有個方便。不是心不是佛不是物。范於此有省。乃云。元來得恁么近）。", "", "（憨山禪師評述說：孟春時節仍然寒冷，恭敬地問候縣君起居萬福。為何如此？上下不同。豈不是聽說『道在近處，卻向遠處尋求』，『人人親愛自己的親人，天下就太平了』。還以為有什麼玄妙之處呢，唱道：『有一常尊大寶王，分明文武肅班行。傳呼輦路𢌞龍馭，寂寂青苔鎖洞房』）。", "", "秦國夫人（大慧杲禪師的法嗣）", "", "秦國夫人計氏，法名法真，自從守寡后，屏退了繁華的生活，常常吃素，修習有為法。因為大慧禪師派遣謙禪者，去問候她的兒子魏公。魏公挽留了謙禪者，用祖師的道法引導他。法真有一天問謙禪者說：『徑山和尚平時如何教導人？』謙禪者說：『和尚只是教人蔘看『狗子無佛性』以及『竹篦子』的話頭，只是不得妄下評語，不得思量，不得向舉起竹篦子的地方去體會，不得在開口說話的地方去承擔。狗子究竟有沒有佛性呢？說沒有。只是這樣教人蔘看。』法真於是深信不疑，於是在夜晚打坐，努力參究之前的話頭，忽然之間洞然明白，毫無滯礙。謙禪者告辭回去，法真親自書寫入道的概略，寫了幾首偈頌呈給大慧禪師。其中一首說：『逐日看經文，如逢舊識人，莫言頻
有礙。一舉一回新。大慧喜曰。妙喜常說。參得禪了。才讀看過文字。如去自家屋裡行一遭。與舊識相見一般。此偈乃暗合孫吳。你看他是個女流。宛有丈夫之作。能了大丈夫事在(憨山評云。阿呵呵。趙州與么道。徑山也與么道。一犬吠形。百犬吠聲。桀堯莫辨。緇素誰明。狂勞土塊。妄逐油鐺。彼狡既死。此實當烹。何不打殺與佛吃了。如或更問。而今狗子還有佛性也無。無。情知你也祇與么道。仍舊落在前邊窠里。唱云。實有那非礙。空無沒可遮。始知佛往義。賊不打貧家)。
沈道婆
安吉州沈道婆。問放牛居士。有因果否。居士曰有。婆曰。參學人實有悟處。師家故言不是。有因果否。居士曰。佛法不順人情。豈無因果。百丈錯答一轉語。五百生墮野狐。佛說一切法。為度一切心。我無一切心。何用一切法。婆曰。是非關有幾句。居士曰。有四句。婆曰。四句樣作么舉。居士曰。第一句有是有非。則不可。第二句無是無非。又不可。第三句是是非非。也不可。第四句非是是非。亦不可。若得離此四句。始見本地風光。婆曰。我離得否。居士曰。你離不得。婆曰。人人有分。我何離不得。居士曰。嫁雞逐雞飛。嫁狗隨狗走。婆曰。如何是本地風光。居士曰。月子灣灣照幾州。幾人權樂幾人愁。婆
【現代漢語翻譯】 現代漢語譯本 有礙。一舉一回新。（大慧）妙喜（大慧宗杲的號）讚歎說：『妙喜常說，參禪得悟之後，再讀文字，就像回到自己家裡走一趟，和老朋友相見一樣。』這首偈語暗合孫吳兵法。你看她是個女子，卻有大丈夫的氣概，能做大丈夫的事。（憨山德清評：阿呵呵。趙州禪師這麼說，逕山禪師也這麼說。一隻狗叫，所有的狗都跟著叫，分不清桀和堯，也分不清僧人和俗人。狂妄地勞作就像用泥土做東西，虛妄地追逐就像油鍋里的東西。既然狡猾的兔子已經死了，那麼獵狗也該被烹殺了。為什麼不打死（這隻狗）給佛吃了呢？如果有人再問，現在的狗還有佛性嗎？答：沒有。我知道你也會這麼說。仍然落在原來的窠臼里。唱道：『實有那非礙，空無沒可遮。始知佛往義，賊不打貧家。』）
沈道婆
安吉州的沈道婆問放牛居士：『有因果嗎？』居士說：『有。』道婆說：『參學的人確實有領悟的地方，師父們卻說沒有。有因果嗎？』居士說：『佛法不順應人情，怎麼會沒有因果？百丈禪師錯答了一句轉語，五百世都墮落為野狐。佛說一切法，是爲了度一切心。我沒有一切心，要一切法做什麼？』道婆說：『是非關有幾句？』居士說：『有四句。』道婆說：『四句要怎麼說？』居士說：『第一句，有是有非，則不可。第二句，無是無非，又不可。第三句，是是非非，也不可。第四句，非是是非，亦不可。如果能離開這四句，才能見到本地風光。』道婆說：『我能離開嗎？』居士說：『你離不開。』道婆說：『人人都有份，我為什麼離不開？』居士說：『嫁雞隨雞飛，嫁狗隨狗走。』道婆說：『什麼是本地風光？』居士說：『月亮彎彎照幾州，幾人歡樂幾人愁。』
【English Translation】 English version 'There is hindrance. One lift, one return, all is new.' DaHui (DaHui ZongGao's alias) joyfully said, 'MiaoXi (DaHui ZongGao's alias) often says, after understanding Chan (Zen) through practice, reading texts is like taking a stroll in one's own house, meeting old acquaintances.' This verse secretly aligns with the strategies of Sun Wu (Sun Tzu). Look at her, a woman, yet she possesses the spirit of a great man, capable of accomplishing the deeds of a great man.' (HanShan's (HanShan DeQing) comment: 'Ah, ha ha. ZhaoZhou (ZhaoZhou Congshen) said it this way, JingShan (unknown) also said it this way. One dog barks at a shape, a hundred dogs bark at the sound, unable to distinguish Jie (tyrant of Xia Dynasty, c. 1600 BC) from Yao (sage king, c. 2300 BC), unable to discern monks from laypeople. Madly toiling is like making things from mud, falsely chasing is like things in a pot of oil. Since the cunning rabbit is dead, then the hunting dog should be cooked. Why not kill (this dog) and feed it to the Buddha? If someone asks again, does the dog now have Buddha-nature? Answer: No. I know you would also say it this way. Still falling into the old trap. Singing: 'Truly existing, that which is not hindered; emptiness without, nothing can obstruct. Only then do you know the meaning of the Buddha's coming; thieves do not rob the poor.')
Laywoman Shen
Laywoman Shen of Anji Prefecture asked Layman FangNiu (unknown), 'Is there karma?' The layman said, 'Yes.' The laywoman said, 'Those who study Chan (Zen) truly have moments of enlightenment, but the masters say there is not. Is there karma?' The layman said, 'The Buddha-dharma does not conform to human sentiments, how could there be no karma? Baizhang (Baizhang Huaihai) wrongly answered a turning phrase, and for five hundred lifetimes fell into the form of a wild fox. The Buddha speaks of all dharmas to liberate all minds. I have no mind, what use do I have for all dharmas?' The laywoman said, 'How many phrases are there concerning right and wrong?' The layman said, 'There are four phrases.' The laywoman said, 'How are the four phrases to be spoken?' The layman said, 'The first phrase, 'to say there is right and wrong' is not permissible. The second phrase, 'to say there is neither right nor wrong' is also not permissible. The third phrase, 'to say there is right and wrong, and not right and wrong' is also not permissible. The fourth phrase, 'to say there is not right and wrong, and not not right and wrong' is also not permissible. If one can depart from these four phrases, only then can one see the original landscape.' The laywoman said, 'Can I depart from them?' The layman said, 'You cannot depart from them.' The laywoman said, 'Everyone has a share, why can't I depart from them?' The layman said, 'Marry a chicken, follow the chicken to fly; marry a dog, follow the dog to run.' The laywoman said, 'What is the original landscape?' The layman said, 'The crescent moon shines over several states, some people rejoice, some people grieve.'
曰。不問這個風光。居士曰。問那個本地風光。婆曰。無男女相底。居士曰。既無男女相底。問甚是非關。婆曰。別有向上事也無。居士曰有。婆曰。如何是向上事。居士曰。馬蝗釘住鷺鷥腳。你上天時我上天。
優婆夷志(終)
雙髻釋頓讓訂閱
【現代漢語翻譯】 現代漢語譯本： 婆（一位女性修行者）說：我不問這個風光。維摩詰居士（一位在家修行的佛教徒）說：問那個本地風光。婆說：沒有男女之相的。居士說：既然沒有男女之相，問什麼是非關呢？婆說：還有更進一步的事情嗎？居士說：有。婆說：如何是更進一步的事情？居士說：馬蝗釘住鷺鷥腳，你上天時我上天。
《優婆夷志》（終）
雙髻釋頓讓 訂閱
【English Translation】 English version: The woman (Po, a female practitioner) said: 'I am not asking about this scenery.' Vimalakirti (a lay Buddhist) said: 'Ask about that original scenery.' The woman said: 'That which has no male or female characteristics.' The layman said: 'Since there are no male or female characteristics, what is the point of asking about right and wrong?' The woman said: 'Is there anything further beyond this?' The layman said: 'Yes.' The woman said: 'What is that further thing?' The layman said: 'A leech clings to the heron's leg; when you ascend to heaven, I will ascend to heaven.'
The Biography of the Upasika (End)
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