X78n1556_建中靖國續燈錄

卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

No. 1556-A 御製建中靖國續燈錄序　　　［宋刻］

昔釋迦如來之出世也。受燃燈之記。生凈飯之家。分手指乎天地。而真機已露。游門觀于生死。而幼緣頓寂。及手倡道雞園。騰芳鷲嶺。無邊剎境遂現一毫之端。大千經卷畢出微塵之里。西被竺土。東流震旦。編葉而書。則一時聖教雖傳於慶喜。持花而笑。則正法眼藏已付于飲光。

自達磨西來。寔為初祖。其傳二．三．四．五。而至於曹溪。於是雙林之道逾光。一滴之流浸廣。自南嶽．清原而下。分為五宗。各擅家風。應機酬對。雖建立不同。而會歸則一。莫不箭鋒相拄。鞭影齊施。接物利生。啟悟多矣。源派演迤。枝葉扶疏。而云門．臨濟二宗。遂獨盛于天下。

朕膺 天寶命。紹　國大統。恭惟 藝祖辟度門于綿寓。 太宗闡秘義于敷天。 章聖傳燈于景德。 永昭廣燈于天聖。皆宏暢真風。協助 神化。以成無為之治者也。于皇 神考。尤鄉空宗。元豐三年。詔于大相國寺。創二禪剎。辟惠林于東序。建智海于右廡。逮壬戌之歲。以今歲國大長公主及集慶軍節度觀察留後駙馬都尉張敦禮之請。復建法雲禪寺於國之南。於是祖席輝光。叢林鼎盛。天下之

【現代漢語翻譯】 現代漢語譯本 昔日釋迦如來出世時，曾受燃燈佛的授記（Dipamkara Buddha's prophecy）。他降生於凈飯王（Suddhodana）之家，以手指天指地，真機（true nature）已然顯露。他出游四門，觀生死之相，年幼的因緣頓然寂滅。後來在雞園（Kukkutarama）開始倡導佛法，在鷲嶺（Vulture Peak）傳播芳名。無邊的剎境（Buddha-fields）顯現在一毫之端，大千世界的經卷全部出自微塵之中。佛法向西傳到印度（竺土），向東流傳到中國（震旦）。寫在貝葉上，一時聖教雖然由阿難（慶喜）記錄傳誦，拈花微笑，正法眼藏（the treasury of the Eye of the True Dharma）已經交付給迦葉（飲光）。 自達摩祖師西來，是為中國禪宗初祖。其傳承二祖、三祖、四祖、五祖，直至六祖慧能（曹溪）。於是雙林（Sālavana）之道更加發揚光大，一滴之水流淌浸潤更加寬廣。自南嶽懷讓、青原行思而下，分為五宗。各宗各自擅長家風，應機施教，酬對學人。雖然建立的方式不同，但最終會歸於一。無不箭鋒相拄，鞭影齊施，接引眾生，利益眾生，開啟覺悟的非常多。源頭和支派演變延伸，枝繁葉茂，而云門宗、臨濟宗二宗，於是獨自在天下興盛。 朕（皇帝自稱）承受上天的寶貴使命，繼承國家的大統。恭敬地想到藝祖（宋太祖）在綿州開闢佛寺，太宗（宋太宗）在敷水闡揚秘密教義，章聖（宋真宗）在景德年間傳燈，永昭（宋仁宗）在天聖年間廣傳佛燈，都是爲了弘揚真風，協助神化，成就無為而治的局面。先皇（神考）尤其崇尚空宗。元豐三年，下詔在大相國寺，建立兩座禪剎，在東序開闢惠林禪院，在右廡建立智海禪院。到壬戌年，因為當今國大長公主以及集慶軍節度觀察留後駙馬都尉張敦禮的請求，又在國都之南重建法雲禪寺。於是祖師的席位更加輝煌，叢林更加鼎盛，天下的

【English Translation】 English version In the past, when Sakyamuni Tathagata (釋迦如來) appeared in the world, he received the prophecy of Dipamkara Buddha (燃燈佛). He was born into the family of King Suddhodana (凈飯王), and by pointing one hand to the sky and the other to the earth, his true nature (真機) was already revealed. He wandered through the four gates, observing the phenomena of birth and death, and his youthful karmic connections were instantly extinguished. Later, he began to advocate the Dharma in Kukkutarama (雞園) and spread his fame on Vulture Peak (鷲嶺). The boundless Buddha-fields (剎境) appeared at the tip of a hair, and the sutras of the great thousand worlds all came from within a speck of dust. The Dharma spread westward to India (竺土) and eastward to China (震旦). Written on palm leaves, the teachings of the time were recorded and transmitted by Ananda (慶喜), while the treasury of the Eye of the True Dharma (正法眼藏) had already been entrusted to Kashyapa (飲光) through the gesture of holding up a flower and smiling. Since Bodhidharma (達磨) came from the West, he was the first patriarch of Chinese Zen Buddhism. His transmission continued through the second, third, fourth, and fifth patriarchs, up to the Sixth Patriarch Huineng (慧能) at Caoxi (曹溪). Thus, the Way of Salavana (雙林) became even more radiant, and the flow of a single drop of water became wider and more pervasive. From Nanyue Huairang (南嶽懷讓) and Qingyuan Xingsi (青原行思) downwards, it branched into five schools. Each school excelled in its own family style, teaching according to the occasion and responding to students. Although the methods of establishment differed, they ultimately converged into one. All were like arrow points meeting head-on and whip shadows moving in unison, receiving beings, benefiting beings, and awakening many. The sources and branches evolved and extended, with luxuriant foliage, and the Yunmen (雲門) and Linji (臨濟) schools flourished uniquely throughout the world. I (朕, imperial self-reference) have received the precious mandate of Heaven and inherited the great unity of the nation. I respectfully recall that Emperor Taizu (藝祖) opened Buddhist temples in Mianzhou (綿州), Emperor Taizong (太宗) elucidated secret doctrines in Fushui (敷水), Emperor Zhenzong (章聖) transmitted the lamp during the Jingde era (景德), and Emperor Renzong (永昭) widely spread the lamp during the Tiansheng era (天聖), all in order to promote the true Dharma, assist in divine transformation, and achieve a state of non-action governance. The late Emperor (神考) especially revered the school of emptiness. In the third year of Yuanfeng, he issued an edict to establish two Zen monasteries in the Great Xiangguo Temple (大相國寺), opening Huilin Zen Monastery (惠林禪院) in the east wing and establishing Zhihai Zen Monastery (智海禪院) in the right wing. In the year of Renxu, due to the request of the current Grand Princess of the State and Zhang Dunli (張敦禮), the Commandant of the駙馬都尉 of the Jiqing Army, the Fayun Zen Monastery (法雲禪寺) was rebuilt south of the capital. Thus, the seat of the patriarchs became even more glorious, the monastic community became more prosperous, and the world's

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襲方袍。慕禪悅者。雲集于上都矣。

今敦禮以其寺住持僧佛國禪師惟白所集建中靖國續燈錄三十卷來上。且以序文為請。惟白探最上乘。了第一義。屢入中禁。三登高座。宣揚妙旨。良愜至懷。昔能仁說法華經。放眉間白毫相光。照東方萬八千世界。而彌勒發問。文殊決疑。以謂日月燈明佛。本光瑞如此。持是經者。妙光法師。得其證者。普明如來。今續燈之名。蓋燈燈相續。光光涉入。義有在於是矣。

噫。圓澄覺海。本含褁於十方。生滅空漚。遂沉淪於三有。因明立所。由塵發知。織妄相成。轉入諸趣。良可悲也。若回光內照。發真歸元。則是錄也。直指性宗。單傳心印。可得於眉睫。可薦于言前。舉手而擎妙喜之世界。彈指以現莊嚴之樓閣。神通運用。真不可得而思議哉。嘉與有眾。締此勝緣。俱離迷津。偕之覺路。斯朕之志已。建中靖國元年八月十五日賜序。

No. 1556

建中靖國續燈錄卷第一

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

正宗門

爾時世尊。種智圓成。熏修示跡。悲深愿廣。應現受生。性潔霜花。心馳雪嶺。逾城午夜。習想六年。沐尼連河。詣菩提樹。升金剛座。敷吉祥茅。諸定遍修。明星現悟。頓成正覺。等念含生。四十九年

【現代漢語翻譯】 現代漢語譯本： 身著僧袍，仰慕禪宗妙樂的人們，聚集在上都（指當時的都城，具體指開封）啊。 現在，敦禮（人名）呈上由其寺廟住持僧人佛國禪師惟白（人名）所編撰的《建中靖國續燈錄》三十卷，並請求作序。惟白探究最上乘佛法，徹悟第一義諦，多次進入皇宮，三次登上高座，宣揚精妙的佛法要旨，深合朕意。昔日釋迦牟尼佛在宣講《法華經》時，從眉間放出白毫相光，照亮東方萬八千世界，彌勒菩薩（Maitreya）發問，文殊菩薩（Manjusri）解答疑惑，認為日月燈明佛（Dipankara Buddha）的本光瑞相就是如此。《法華經》的受持者是妙光法師（Sadāparibhūta），得到其證悟的是普明如來（Samantabhadra）。如今續燈之名，乃是燈燈相續，光光涉入，其意義就在於此。 唉！圓滿澄澈的覺悟之海，本就包含著整個十方世界，而生滅的虛幻泡沫，卻沉淪於欲界、色界、無色界這三有之中。因為執著于能認識的主觀和被認識的客觀，由塵埃而生起知覺，編織虛妄的表象，輾轉墮入各種境地，實在可悲啊。如果迴轉光明向內照耀，啓發真性迴歸本源，那麼這部《續燈錄》，直接指明心性之宗，單獨傳授心印，可以在眉睫之間領會，可以在言語之前意會。舉手便能托起妙喜世界，彈指就能顯現莊嚴的樓閣，神通的運用，真是不可思議啊。朕與大眾，結下這殊勝的因緣，共同遠離迷惑的泥潭，一同走向覺悟的道路，這就是朕的心願。建中靖國元年八月十五日賜序。 《建中靖國續燈錄卷第一》 東京法雲禪寺住持傳法佛國禪師(臣)惟白集 正宗門 當時世尊（釋迦牟尼佛），圓滿成就一切智慧，以熏修的功德示現種種事蹟，悲心深切，願力廣大，應化顯現而降生。他的本性純潔如霜花，他的心志馳騁于雪山。逾越城墻于午夜時分，經歷六年苦修，在尼連禪河（Nairanjana River）中沐浴，前往菩提樹（Bodhi tree），登上金剛座（Vajrasana），鋪設吉祥草。各種禪定都修習圓滿，在明星出現時頓悟，當下成就正等正覺，以平等之心對待一切眾生，說法四十九年。

【English Translation】 English version: Dressed in monastic robes, those who admire the bliss of Chan (Zen) practice gather in Shangdu (the capital at the time, specifically Kaifeng). Now, Dunli (person's name) presents the 'Jianzhong Jingguo Continued Lamp Records' in thirty volumes, compiled by the abbot of his temple, the Chan Master Foguo Weibai (person's name), and requests a preface. Weibai explores the supreme vehicle of Buddhism, thoroughly understands the first principle, enters the imperial palace multiple times, ascends the high seat three times, and proclaims the profound essence of the Dharma, deeply satisfying my heart. In the past, when Shakyamuni Buddha (Sakyamuni) expounded the 'Lotus Sutra,' he emitted a white hair-mark light from his brow, illuminating eighteen thousand worlds in the east. Maitreya Bodhisattva (Maitreya) asked questions, and Manjusri Bodhisattva (Manjusri) resolved doubts, believing that the original light and auspicious signs of Dipankara Buddha (Dipankara Buddha) were like this. The upholder of the 'Lotus Sutra' is the Sadāparibhūta Bodhisattva (Sadāparibhūta), and the one who attained its realization is Samantabhadra Tathagata (Samantabhadra). Now, the name 'Continued Lamp' signifies the continuous succession of lamps, the mutual penetration of lights, and its meaning lies in this. Alas! The perfectly clear ocean of enlightenment inherently contains the entire ten directions, while the illusory bubbles of birth and death sink into the three realms of existence (desire realm, form realm, formless realm). Because of attachment to the subjective knower and the objective known, perception arises from dust, weaving illusory appearances, and revolving into various destinies, which is truly lamentable. If one turns the light inward to illuminate, and awakens the true nature to return to its source, then this 'Continued Lamp Records' directly points to the essence of mind, transmits the mind-seal alone, can be comprehended between the eyebrows, and can be understood before words. Raising a hand can support the world of Abhirati, snapping fingers can manifest magnificent pavilions. The application of supernatural powers is truly inconceivable. I, together with the multitude, form this auspicious connection, together leave the mire of delusion, and together walk the path of enlightenment. This is my aspiration. Given this preface on the fifteenth day of the eighth month of the first year of Jianzhong Jingguo. 《Jianzhong Jingguo Continued Lamp Records, Volume 1》 Compiled by Weibai, the Abbot of Fayun Chan Temple in Tokyo, Dharma-Transmitting Chan Master Foguo (your subject) The Orthodox School At that time, the World-Honored One (Shakyamuni Buddha), perfectly accomplished in all wisdom, manifested various deeds through the merit of cultivation, with deep compassion and vast vows, incarnated and appeared. His nature was as pure as frost flowers, his mind roamed the snowy mountains. He crossed the city walls at midnight, underwent six years of ascetic practice, bathed in the Nairanjana River (Nairanjana River), went to the Bodhi tree (Bodhi tree), ascended the Vajrasana (Vajrasana), and spread auspicious grass. He fully practiced all kinds of samadhi, and attained enlightenment upon the appearance of the morning star, instantly achieving perfect enlightenment, treating all beings with equanimity, and teaching the Dharma for forty-nine years.

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。三乘顯著。拈花普示。微笑初傳。對大眾前印正法眼。囑行教外。別付上根。蓮目普觀。華偈親說。

法本法無法　　無法法亦法 　今付無法時　　法法何曾法

爾時摩訶迦葉尊者。分坐傳衣。因花悟道。巖間石室。演法度生。世尊示滅。結集聖教。斥出阿難。未盡諸漏。畢缽巖前。磐陀石上。坐至中夜。便證道果。即現神通。透石而入。於是迦葉付正法眼。而說偈言。

法法本來法　　無法無非法 　何於一法中　　有法有不法

爾時阿難尊者。坐石悟道。結集聖言。一唱我聞。三疑頓息。大事既辦。將求宗嗣。詣常水河。化為金地。集諸聖眾。顧得道弟子商那和修。付正法眼。而說偈言。

本來付有法　　付了言無法 　各各須自悟　　悟了無無法

爾時商那和修尊者。著自然衣。而為示生。作大商主。忽悟無常。聞佛入滅。投阿難出家而證道果。

一日。見長者子優婆鞠多而問曰。汝年幾耶。

鞠多曰。我年十七。

師曰。汝身十七。汝性十七。

鞠多視師。問曰。師發白耶。心白耶。

和修曰。我但發白。非心白耳。

鞠多曰。我身十七。非性十七。

和修遂與授戒。傳正法眼藏。而說偈言。

非法亦非心　　無心亦無

法 　說是心法時　　是法非心法

爾時優婆鞠多尊者。十七出家。二十證果。廣度有情。籌盈石室。

有長者子。名曰香象。投師出家。師乃問曰。汝身出家。汝心出家。

答曰。我所出家。非為身心。

師曰。不為身心。復誰出家。

答曰。夫出家者。無我我故。心不生滅。心不生滅。即是常道。既是常故。諸佛亦常。本來心相。其體亦然。

師曰。汝今大悟。心自明瞭。豁然頓證。易名提多迦。付正法眼藏。而說偈言。

心自本來心　　本心非有法 　有法本有心　　非心非本法

爾時提多迦尊者。金日出照。甘泉泛涌。應瑞而生。實亦希有。出家得道。傳法度人。

有彌遮迦尊者。見師慈相。便省夙因。棄本仙術而求聖果。慇勤問曰。我于仙道。更無進趣。唯守虛靜。不達至理。

師曰。佛言。修仙敬學小道似繩牽。汝可自知之。若棄小流。頓歸佛法大海。便證無生。

彌遮迦聞語。頓證妙道。即付正法眼藏。而說偈言。

通達本法心　　無法無非法 　悟了同未悟　　無心亦無法

爾時彌遮迦尊者。棄仙投佛。出家悟道。行化北天。祥雲現相。

有婆須蜜多者。身體嚴凈。手執酒器。而問師曰。何方而來。欲往何所。

【現代漢語翻譯】 現代漢語譯本 法 說是心法時，是法非心法

爾時，優婆鞠多尊者（Upagupta，一位尊者）。十七歲出家，二十歲證果，廣度有情眾生，用籌碼裝滿石室（形容度化人數眾多）。

有一位長者之子，名叫香象（Xiangxiang）。投師出家。師父便問他說：『你是身出家，還是心出家？』

香象回答說：『我所出家，不是爲了身，也不是爲了心。』

師父說：『不爲了身心，又是爲了誰出家呢？』

香象回答說：『所謂出家，是沒有我與我所的緣故。心不生滅，心不生滅，就是常道。既然是常，諸佛也是常。本來心的相狀，它的本體也是這樣。』

師父說：『你現在大悟了，心自己明瞭，豁然頓證。改名為提多迦（Dhitika），付與正法眼藏（the Treasury of the Eye of the True Dharma），並且說了偈語：』

『心自本來心，本心非有法，有法本有心，非心非本法。』

爾時，提多迦尊者（Dhitika，一位尊者）。如金日出照，甘泉涌現，應瑞而生，實在稀有。出家得道，傳法度人。

有彌遮迦尊者（Micchaka，一位尊者），見到師父慈祥的相貌，便省悟了宿世的因緣，放棄了原本的仙術而求聖果，慇勤地問道：『我對於仙道，再沒有進步了，只是守著虛靜，不能通達至理。』

師父說：『佛說，修行仙道，敬學小道，好像用繩子牽引一樣。你應該自己知道。如果捨棄小流，頓歸佛法大海，便能證得無生。』

彌遮迦（Micchaka）聽了這話，頓證妙道。師父便將正法眼藏（the Treasury of the Eye of the True Dharma）付與了他，並且說了偈語：

『通達本法心，無法無非法，悟了同未悟，無心亦無法。』

爾時，彌遮迦尊者（Micchaka，一位尊者）。棄仙投佛，出家悟道，在北天行化，祥雲現出瑞相。

有婆須蜜多（Vasumitra），身體莊嚴清凈，手執酒器，問師父說：『從何方而來？想要往何處去？』

【English Translation】 English version The Dharma When speaking of the Dharma of the Mind, it is Dharma, not the Dharma of the Mind.

At that time, the Venerable Upagupta (Upagupta, a venerable one) left home at seventeen and attained enlightenment at twenty, extensively delivering sentient beings, filling a stone chamber with tallies (describing the vast number of people he converted).

There was a son of an elder, named Xiangxiang (Xiangxiang). He sought a teacher and left home. The teacher then asked him, 'Do you leave home with your body, or do you leave home with your mind?'

Xiangxiang replied, 'My leaving home is not for the sake of the body or the mind.'

The teacher said, 'If not for the body and mind, then for whom do you leave home?'

Xiangxiang replied, 'The so-called leaving home is without self or what belongs to self. The mind does not arise or cease. The non-arising and non-ceasing of the mind is the constant path. Since it is constant, all Buddhas are also constant. The original appearance of the mind, its essence is also like this.'

The teacher said, 'You have now greatly awakened, your mind is clear, and you have suddenly attained enlightenment. Your name is changed to Dhitika (Dhitika), and I entrust to you the Treasury of the Eye of the True Dharma, and speak this verse:'

'The mind is originally the mind itself, the original mind is not a conditioned dharma, conditioned dharmas are originally the mind, neither mind nor original dharma.'

At that time, the Venerable Dhitika (Dhitika, a venerable one). Like the golden sun rising and shining, sweet springs gushing forth, born in response to auspicious signs, truly rare. He left home, attained the Way, transmitted the Dharma, and delivered people.

There was the Venerable Micchaka (Micchaka, a venerable one), who, seeing the teacher's compassionate appearance, realized his past karmic connections, abandoned his original Taoist arts, and sought the holy fruit. He earnestly asked, 'I have no further progress in the Taoist path, only guarding emptiness and stillness, unable to understand the ultimate truth.'

The teacher said, 'The Buddha said, cultivating Taoism and revering minor paths is like pulling with a rope. You should know this yourself. If you abandon small streams and return to the great ocean of the Buddha-dharma, you will attain non-birth.'

Micchaka (Micchaka) heard these words and suddenly attained the wonderful Way. The teacher then entrusted the Treasury of the Eye of the True Dharma to him, and spoke this verse:

'Penetrating the original Dharma-mind, there is no dharma, no non-dharma, enlightenment is the same as non-enlightenment, no-mind is also no-dharma.'

At that time, the Venerable Micchaka (Micchaka, a venerable one). Abandoned Taoism and embraced Buddhism, left home and attained enlightenment, propagated the teachings in the northern heavens, and auspicious clouds manifested auspicious signs.

There was Vasumitra (Vasumitra), whose body was dignified and pure, holding a wine vessel in her hand, and asked the teacher, 'From what direction do you come? Where do you intend to go?'

---

師曰。從自心來。欲往無處。

曰。識我手中物否。

師曰。此是觸器而負凈者。

曰。還識我否。

師曰。我即不識。識即非我。汝當稱名。吾即知矣。

曰。姓頗羅墮。名婆須蜜。

師曰。佛記于汝。當紹禪祖。

即舍酒器。頓悟夙因。出家受具。深入覺道。彌遮迦付正法眼藏。而說偈言。

無心無可得　　說得不名法 　若了心非心　　始解心心法

爾時婆須蜜多尊者。自省夙緣。置器出家。遊行諸國。廣作佛事。

有佛陀難提曰。我今欲與尊者諸義。

師曰。義即不論。論即不義。若擬論義。終非義論。

難提即自悟心。便即敬伏。求師出家。愿可濟度。師知傳法時至。付正法眼藏。而說偈言。

心同虛空界　　示等虛空法 　證得虛空時　　無是無非法

爾時佛陀難提尊者。頂有肉珠。光明瑩徹。智慧淵沖。辯捷無礙。

有伏䭾蜜多而問曰。父母非我親。誰是最親者。諸佛非我道。誰是最道者。

師曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。

伏䭾聞是妙偈。頓入佛道。五體投地。深自慶躍。即與剃度。付正法眼藏。而

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "The Master said, 'It comes from your own mind. Where else do you want to go?'", "He asked, 'Do you recognize what is in my hand?'", "The Master said, 'This is someone who has touched a vessel of wine but remains pure.'", "He asked, 'Then do you recognize me?'", "The Master said, 'I do not cling to recognition; clinging to recognition is not the true self. You should state your name, and then I will know.'", "He said, 'My surname is Bharadvaja, and my name is Vasumitra.'", "The Master said, 'The Buddha prophesied about you, that you would inherit the lineage of the Zen ancestors.'", "Vasumitra then abandoned the wine vessel, instantly realizing his past karma, and became a monk, receiving full ordination and deeply entering the path of enlightenment. Micchaka transmitted the Treasury of the Eye of the True Dharma to him, saying in a verse:", "'With no mind and nothing to attain, what is spoken is not the true Dharma.", "If you understand that the mind is not the mind, then you truly understand the Dharma of mind and mind.'", "At that time, Venerable Vasumitra, recalling his past karma, put down the wine vessel and became a monk, traveling through various countries, widely performing Buddhist deeds.", "There was a man named Buddhanandi who said, 'I now wish to discuss some principles with you, Venerable.'", "The Master said, 'Principles cannot be discussed; once discussed, they are not true principles. If you try to discuss principles, it will ultimately not be a true discussion of principles.'", "Buddhanandi then realized his own mind, immediately bowing respectfully and requesting the Master to allow him to become a monk, hoping to be saved by the Master. The Master knew that the time to transmit the Dharma had arrived, so he transmitted the Treasury of the Eye of the True Dharma to him, saying in a verse:", "'The mind is like the realm of empty space, what is shown is like the Dharma of empty space.", "When you realize emptiness, there is neither 'is' nor 'is not'.'", "At that time, Venerable Buddhanandi had a fleshy protuberance on his head, its light clear and bright, his wisdom profound, and his eloquence unobstructed.", "There was a man named Buddhamitra who asked, 'My parents are not my closest relatives, who is the closest? The Buddhas are not my path, what is the true path?'", "The Master said, 'You say that the mind is closest to you; parents cannot compare. Your actions align with the path; the minds of the Buddhas are the path. Seeking an external Buddha with form and appearance is not like your true nature. If you want to know your original mind, do not cling to either union or separation.'", "Buddhamitra, hearing this wonderful verse, instantly entered the Buddhist path, prostrating himself with all five limbs, deeply feeling fortunate and joyful, and was immediately tonsured, and the Treasury of the Eye of the True Dharma was transmitted to him." ] }

---

說偈言。

虛空無內外　　心外亦如此 　若了虛空故　　是達真如理

爾時伏䭾蜜多尊者。生五十年。唯坐一床。口不曾言。足不履地。聞偈得道。傳法利人。

有難生者。求師出家。即與剃度。羯磨之際。祥光上燭。仍感舍利。顯為瑞應。長坐不臥。習常精進。通達法性。便證道果。付正法眼藏。而說偈言。

真理本無名　　因名顯真理 　受得真實法　　非真亦非偽

爾時脅尊者。處胎六十年。神珠夢應。而遂誕生。滿室光明。非謂凡兆。既得道果。利物為先。至一林中。地變金色。

有富那夜奢至師前合掌而立。師問曰。汝從何來。

答曰。我心非往。

問曰。汝何處住。

答曰。我心非止。

問曰。汝不定耶。

答曰。諸佛亦然。

問曰。汝非諸佛。

答曰。諸佛亦非。

師知是法器。傳正法眼藏。而說偈言。

真體自然真　　因真說有理 　領得真真法　　無行亦無止

爾時富那夜奢尊者。心明博達。性無所求。遇脅尊者得法。化導遊行。

有馬鳴大士問曰。我欲識佛。何者即是。

師曰。汝欲識佛。不識者是。

曰。佛既不識。焉知是乎。

師曰。汝既不識。焉知不是。

【現代漢語翻譯】 現代漢語譯本： 說偈語：

虛空沒有內外之分，心之外也是如此。 如果瞭解了虛空的道理，那就是通達了真如的理。

當時，伏䭾蜜多尊者（Vashumitra，人名）。活了五十年，只坐一張床，口中不曾說話，腳不曾踩地。聽聞偈語后得道，傳法利益他人。

有一位難以度化的人前來拜師，請求出家。尊者就為他剃度。在羯磨（Karma，佛教儀式）的時候，祥光向上照耀，還感應到舍利（Śarīra，佛教聖物）顯現，作為瑞應。尊者長期打坐不臥，習慣於精進修行，通達法性，便證得道果。付囑正法眼藏，並說偈語：

真理本來沒有名稱，因為有了名稱才顯現真理。 領受到真實的法，就既不是真也不是假。

當時，脅尊者（Pārśva，人名）。在母胎中待了六十年，夢中感應到神珠，於是誕生。滿屋光明，不是凡俗的徵兆。既然證得道果，就以利益眾生為先。到達一片樹林中，地面變為金色。

有富那夜奢（Puṇyayaśas，人名）到尊者面前合掌而立。尊者問道：『你從哪裡來？』

回答說：『我的心沒有來處。』

問道：『你住在哪裡？』

回答說：『我的心沒有止處。』

問道：『你沒有定性嗎？』

回答說：『諸佛也是這樣。』

問道：『你不是諸佛。』

回答說：『諸佛也不是。』

尊者知道他是法器，傳授正法眼藏，並說偈語：

真體自然就是真，因為真才說有理。 領悟到真真的法，就沒有行也沒有止。

當時，富那夜奢尊者（Puṇyayaśas，人名）。心智明澈通達，本性沒有所求。遇到脅尊者（Pārśva）得到法，教化引導大眾。

有馬鳴大士（Aśvaghoṣa，人名）問道：『我想要認識佛，哪個才是佛？』

尊者說：『你想要認識佛，不認識的就是。』

馬鳴大士說：『佛既然不認識，怎麼知道是佛呢？』

尊者說：『你既然不認識，怎麼知道不是佛呢？』

【English Translation】 English version: He spoke in verse:

Emptiness has no inside or outside, the mind outside is also like this. If one understands the principle of emptiness, one attains the truth of Suchness (Tathātā).

At that time, Venerable Vashumitra (伏䭾蜜多尊者) lived for fifty years, only sitting on one bed, never speaking, and his feet never touching the ground. Upon hearing the verse, he attained enlightenment and propagated the Dharma to benefit others.

There was a difficult person to convert who sought a teacher to become a monk. The Venerable immediately shaved his head. During the Karma (羯磨) ceremony, auspicious light shone upwards, and relics (舍利) manifested as an auspicious sign. The Venerable sat in meditation for long periods without lying down, diligently practicing, understanding the nature of Dharma, and attaining the fruit of the Path. He entrusted the Eye Treasury of the True Dharma and spoke in verse:

The true principle originally has no name; because of names, the true principle is revealed. Receiving the true Dharma is neither true nor false.

At that time, Venerable Pārśva (脅尊者) stayed in the womb for sixty years. He had a dream of a divine pearl, and then he was born. The room was filled with light, not an ordinary sign. Having attained the fruit of the Path, he prioritized benefiting beings. He arrived in a forest, and the ground turned golden.

Puṇyayaśas (富那夜奢) came before the Venerable, placing his palms together in respect. The Venerable asked, 'Where do you come from?'

He replied, 'My mind does not go.'

The Venerable asked, 'Where do you reside?'

He replied, 'My mind does not stop.'

The Venerable asked, 'Are you impermanent?'

He replied, 'The Buddhas are also like this.'

The Venerable asked, 'You are not the Buddhas.'

He replied, 'The Buddhas are also not.'

The Venerable knew he was a vessel of Dharma, transmitted the Eye Treasury of the True Dharma, and spoke in verse:

The true substance is naturally true; because of truth, it is said to have reason. Understanding the truly true Dharma has no going and no stopping.

At that time, Venerable Puṇyayaśas (富那夜奢) was clear-minded and knowledgeable, and his nature was without seeking. He met Venerable Pārśva (脅尊者), obtained the Dharma, and transformed and guided the masses.

The Bodhisattva Aśvaghoṣa (馬鳴大士) asked, 'I wish to recognize the Buddha; which one is it?'

The Venerable said, 'You wish to recognize the Buddha; the one you do not recognize is it.'

Aśvaghoṣa said, 'Since the Buddha is not recognized, how can one know it is the Buddha?'

The Venerable said, 'Since you do not recognize it, how do you know it is not the Buddha?'

---

曰。此是鋸義。

師曰。彼是木義。曰。鋸義者何。

曰。與汝平出。曰。木義者何。

師曰。汝被我解。

馬鳴豁然開悟。因付正法眼藏。而說偈言。

迷故如隱顯　　明暗不相離 　今付隱顯法　　非一亦非二

爾時馬鳴尊者。以有作無作諸功德勝。聞木義得法。轉妙法輪。

有大魔王與師捔力。即現本身。禮拜悔過。

師曰。汝名誰耶。

答曰。我名迦毗摩羅。

師曰。盡汝神力。變化若何。

曰。我化大海。不足為難。

師曰。汝化性海得否。

答曰。何謂性海。我未曾知。

師曰。性海者。山河大地。皆依建立。三昧六通。由茲發現。

迦毗摩羅聞言。忽然悟入性海。遂付正法眼藏。而說偈言。

隱顯即本法　　明暗元不二 　今付了悟法　　非取亦非離

爾時迦毗摩羅尊者。本習外道。歸心佛乘。游西印土。

至一深山。有龍樹尊者出迎。問曰。深山孤寂。龍蟒所居。大德至聖。何枉神足。

師曰。我非至聖。來訪賢者。

龍樹默唸曰。此師得決定性明道眼否。是大聖繼真乘否。

師曰。汝雖心語。吾已意知。但辦出家。何慮不聖。

龍樹聞已。悔謝。即與

【現代漢語翻譯】 現代漢語譯本： 有人問：『這是鋸子的含義嗎？』 師父說：『那是木頭的含義。』那人問：『鋸子的含義是什麼？』 師父說：『與你平等地顯現出來。』那人問：『木頭的含義是什麼？』 師父說：『你被我分解。』 馬鳴（Aśvaghoṣa）豁然開悟，於是師父將正法眼藏傳授給他，並說了偈語： 『迷惑時，真如彷彿隱沒和顯現，光明與黑暗並不分離。 如今傳授這隱顯之法，它既不是一，也不是二。』 當時，馬鳴尊者（Venerable Aśvaghoṣa）以有為和無為的各種功德殊勝，聽聞木頭的含義而得法，開始轉動微妙的法輪。 有一個大魔王與師父較量法力，隨即顯現出自己的真身，向師父禮拜懺悔。 師父問：『你叫什麼名字？』 魔王回答說：『我名叫迦毗摩羅（Kapimala）。』 師父說：『盡你的神力，能變化成什麼樣子？』 魔王說：『我變化出大海，這不足為難。』 師父說：『你能變化出性海嗎？』 魔王回答說：『什麼是性海？我從未聽說過。』 師父說：『性海，就是山河大地都依它而建立，三昧（samādhi）和六通（ṣaṭ abhijñā）也由此而發現。』 迦毗摩羅（Kapimala）聽了這話，忽然領悟進入性海，於是師父將正法眼藏傳授給他，並說了偈語： 『隱顯就是根本之法，光明與黑暗原本不是二。 如今傳授這了悟之法，既不是取，也不是離。』 當時，迦毗摩羅尊者（Venerable Kapimala）原本修習外道，後來歸心佛法，遊歷西印度。 到達一座深山，有龍樹尊者（Nāgārjuna）出來迎接，問道：『深山孤寂，是龍和蟒蛇居住的地方，大德高僧，為何屈尊降臨？』 師父說：『我不是至聖，是來拜訪賢者的。』 龍樹（Nāgārjuna）心中默唸道：『這位師父是否得到了決定性的明道之眼？是否是大聖人來繼承真正的佛法？』 師父說：『你雖然在心裡說，我已用意念知曉。只要辦理出家之事，何必擔心不能成聖？』 龍樹（Nāgārjuna）聽了之後，懺悔謝罪，隨即與師父一起出家。

【English Translation】 English version: Someone asked: 'Is this the meaning of the saw?' The Master said: 'That is the meaning of the wood.' The person asked: 'What is the meaning of the saw?' The Master said: 'It appears equally with you.' The person asked: 'What is the meaning of the wood?' The Master said: 'You are dissected by me.' Aśvaghoṣa (馬鳴) suddenly attained enlightenment, so the Master transmitted the Eye-Treasury of the True Dharma to him and spoke the verse: 'When deluded, Suchness seems hidden and revealed, light and darkness are not separate. Now I transmit this Dharma of hidden and revealed, it is neither one nor two.' At that time, Venerable Aśvaghoṣa (馬鳴尊者), with the various merits of conditioned and unconditioned, heard the meaning of the wood and attained the Dharma, and began to turn the wonderful Dharma wheel. A great demon king competed with the Master in magical power, and then revealed his true form, prostrating and repenting to the Master. The Master asked: 'What is your name?' The demon king replied: 'My name is Kapimala (迦毗摩羅).' The Master said: 'With all your divine power, what can you transform into?' The demon king said: 'I can transform into the great ocean, which is not difficult.' The Master said: 'Can you transform into the Nature-Sea?' The demon king replied: 'What is the Nature-Sea? I have never heard of it.' The Master said: 'The Nature-Sea is that upon which mountains, rivers, and the great earth are all established, and from which samādhi (三昧) and the six superknowledges (ṣaṭ abhijñā, 六通) are discovered.' Kapimala (迦毗摩羅) heard these words and suddenly realized and entered the Nature-Sea, so the Master transmitted the Eye-Treasury of the True Dharma to him and spoke the verse: 'Hidden and revealed are the fundamental Dharma, light and darkness are originally not two. Now I transmit this Dharma of complete enlightenment, it is neither taking nor leaving.' At that time, Venerable Kapimala (迦毗摩羅尊者) originally practiced external paths, but later turned his heart to the Buddha-vehicle and traveled in West India. Arriving at a deep mountain, Nāgārjuna (龍樹尊者) came out to greet him and asked: 'The deep mountain is solitary, a place where dragons and pythons dwell. Virtuous and holy one, why do you condescend to visit?' The Master said: 'I am not a supremely holy one, but I have come to visit a worthy one.' Nāgārjuna (龍樹尊者) thought silently: 'Has this Master obtained the definitive Eye of Enlightenment? Is he a great sage who has come to inherit the true Dharma?' The Master said: 'Although you speak in your heart, I already know your thoughts. Just take ordination, why worry about not becoming a sage?' After Nāgārjuna (龍樹尊者) heard this, he repented and apologized, and then took ordination with the Master.

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度脫。付正法眼藏。而說偈言。

非隱非顯法　　說是真實際 　悟此隱顯法　　非愚亦非智

爾時龍樹尊者。具大智見。無所不通。弘闡宗教。古今希有。

一日。提婆相訪。師令侍者將滿缽水示之。提婆投一針。欣然契會師意。即延語道。又現圓月相示之。復契妙旨。付正法眼藏。而說偈言。

為明隱顯法　　方說解脫理 　於法心不證　　無瞋亦無喜

爾時迦那提婆尊者。幼而博識。才辯縱橫。遐邇名播。諸國所推。自顧胸懷。殊無所愧。投針契道。廣利群生。

有羅睺羅多者。以木耳因緣問師。師以頌示之。感悟前因。投師出家。即證道果。付正法眼藏。而說偈言。

本對傳法人　　為說解脫理 　於法實無證　　無終亦無始

爾時羅睺羅多尊者。出家傳法。隨處利生。至室羅筏城金水河上。

有僧伽難提安然入定。伺候七日。方從定起。師問曰。汝身定耶。心定耶。

曰。身心俱定。

師曰。身心俱定。何有出入。

曰。雖有出入。不失定相。

師曰。既不失定相。何物動靜。

曰。動靜非物。物非動靜。

師曰。此義不然。

往反徴問。詞折義屈。心意豁然。稽首歸依。頓領玄旨。因付正法眼藏。而說偈

【現代漢語翻譯】 現代漢語譯本 度脫（使脫離苦海）。付與正法眼藏（佛法正宗）。並說偈語：

『非隱非顯法，說是真實際，悟此隱顯法，非愚亦非智。』

當時龍樹尊者（Nāgārjuna），具有大智慧見解，無所不通，弘揚闡述佛教教義，古往今來都很少有。

一日，提婆（Deva）來拜訪。龍樹尊者讓侍者用盛滿水的缽展示給他。提婆投入一根針，欣然領會了龍樹尊者的意思。龍樹尊者於是請他入座交談。又顯現圓月之相給他看，提婆再次領會了精妙的旨意。龍樹尊者於是付與他正法眼藏，並說偈語：

『為明隱顯法，方說解脫理，於法心不證，無瞋亦無喜。』

當時迦那提婆尊者（Kānadeva），從小就博學多識，才華辯論縱橫，名聲遠播，被各國所推崇。他自認為胸懷坦蕩，沒有什麼可慚愧的。通過投針領悟了佛道，廣泛利益眾生。

有羅睺羅多（Rāhulata）這個人，因為木耳的因緣來請教迦那提婆尊者。迦那提婆尊者用偈語開示他，羅睺羅多感悟到前世的因緣，於是拜迦那提婆尊者為師，出家修行，立即證得了道果。迦那提婆尊者於是付與他正法眼藏，並說偈語：

『本對傳法人，為說解脫理，於法實無證，無終亦無始。』

當時羅睺羅多尊者（Rāhulata），出家後傳揚佛法，隨處利益眾生，來到了室羅筏城（Śrāvastī）的金水河邊。

有僧伽難提（Saṃghanandi）安然入定。羅睺羅多尊者等候了他七天，僧伽難提才從禪定中出來。羅睺羅多尊者問他：『你的身體入定了嗎？還是心入定了嗎？』

僧伽難提回答說：『身心都入定了。』

羅睺羅多尊者說：『身心都入定了，怎麼會有出入呢？』

僧伽難提回答說：『雖然有出入，但沒有失去禪定的狀態。』

羅睺羅多尊者說：『既然沒有失去禪定的狀態，那麼是什麼在動靜呢？』

僧伽難提回答說：『動靜不是物體，物體不是動靜。』

羅睺羅多尊者說：『這個道理不對。』

兩人一來一往地辯論，僧伽難提理屈詞窮，但心意豁然開朗，於是叩頭拜服，歸依羅睺羅多尊者，立刻領悟了玄妙的旨意。羅睺羅多尊者因此付與他正法眼藏，並說偈語

【English Translation】 English version Delivering (from suffering). Entrusting the 'Right Dharma Eye Treasury' (the essence of the Buddha's teachings). And speaking in verse:

'Neither hidden nor revealed is the Dharma, it speaks of true reality. Understanding this hidden and revealed Dharma is neither foolish nor wise.'

At that time, Venerable Nāgārjuna (龍樹尊者), possessed great wisdom and insight, was all-knowing, and propagated and elucidated the Buddhist teachings. He was rare in ancient and modern times.

One day, Deva (提婆) visited. The master instructed an attendant to present him with a bowl full of water. Deva dropped a needle into it, happily understanding the master's intention. The master then invited him to sit and converse. He also showed him the appearance of a full moon, and Deva once again understood the subtle meaning. The master then entrusted him with the 'Right Dharma Eye Treasury' and spoke in verse:

'To clarify the hidden and revealed Dharma, one speaks of the principle of liberation. If the mind does not realize the Dharma, there is neither anger nor joy.'

At that time, Venerable Kānadeva (迦那提婆尊者), was erudite from a young age, with talent and eloquence, his fame spread far and wide, and he was respected by various countries. He considered his own heart to be without shame. He understood the Way through dropping a needle and broadly benefited sentient beings.

There was a person named Rāhulata (羅睺羅多), who inquired of the master because of the cause and condition of wood ear mushrooms. The master revealed it to him in verse. Rāhulata was moved and awakened to his past causes, so he took the master as his teacher, renounced the household life, and immediately attained the fruit of the Path. The master then entrusted him with the 'Right Dharma Eye Treasury' and spoke in verse:

'Originally speaking to the Dharma-transmitting person, to explain the principle of liberation. In the Dharma, there is actually no attainment, no end, and no beginning.'

At that time, Venerable Rāhulata (羅睺羅多), after leaving home, propagated the Dharma and benefited sentient beings everywhere. He arrived at the Golden Water River in Śrāvastī (室羅筏城).

There was Saṃghanandi (僧伽難提) who peacefully entered into Samadhi (禪定). Venerable Rāhulata waited for him for seven days before Saṃghanandi emerged from Samadhi. The master asked him, 'Is your body in Samadhi, or is your mind in Samadhi?'

Saṃghanandi replied, 'Both body and mind are in Samadhi.'

The master said, 'If both body and mind are in Samadhi, how can there be coming and going?'

Saṃghanandi replied, 'Although there is coming and going, the state of Samadhi is not lost.'

The master said, 'Since the state of Samadhi is not lost, what is moving and still?'

Saṃghanandi replied, 'Movement and stillness are not objects, and objects are not movement and stillness.'

The master said, 'This meaning is not right.'

They questioned back and forth, and Saṃghanandi's words were refuted and his meaning was exhausted, but his mind suddenly opened. He bowed his head and took refuge, immediately understanding the profound meaning. Therefore, Venerable Rāhulata entrusted him with the 'Right Dharma Eye Treasury' and spoke in verse.

---

言。

於法實無證　　不取亦不離 　法非有無相　　內外云何起

爾時僧伽難提尊者。寶莊嚴王子也。生而能言。常贊佛事。令毋信向。后習禪定。繼祖時至。遂傳心印。廣化眾生。

有一童子手持寶鏡。投師出家。俾為給侍。因風吹殿上銅鈴響。師問曰。風鳴耶。鈴鳴耶。

曰。非風鈴鳴。我心鳴耳。

師曰。心復誰乎。

曰。俱寂靜故。

師曰。善哉。善哉。真達佛理。遂付正法眼藏。而說偈言。

心地本無生　　因地從緣起 　緣種不相妨　　華果亦復爾

爾時伽耶舍多尊者。持鏡出家。聞鈴證道。遂游諸國。觀氣求嗣。

有鳩摩羅多見而問曰。師是何人。

師曰。我佛弟子。羅多聞語。神識悚然。卻復還家。閉于門戶。

師即徐至扣門。羅多應曰。此舍無人。

師曰。道無者誰。

羅多忽悟必是智人。開門禮敬。辨狗驗金。遂得道果。付正法眼藏。而說偈言。

有種有心地　　因緣能發萠 　于緣不相礙　　當生生不生

爾時鳩摩羅多尊者。為自在天。聞法利根。繼祖時至。降生人間。驗金得果。濟度群品。

有阇夜多問曰。我家信佛。常縈疾苦。鄰舍旃陀。所作如意。彼何幸。而我何辜。

【現代漢語翻譯】 言。

於法實無證，不取亦不離，法非有無相，內外云何起。

爾時僧伽難提尊者（Sanghanandi，人名）。寶莊嚴王子也。生而能言，常贊佛事，令毋信向。后習禪定，繼祖時至，遂傳心印，廣化眾生。

有一童子手持寶鏡，投師出家，俾為給侍。因風吹殿上銅鈴響。師問曰。風鳴耶？鈴鳴耶？

曰。非風鈴鳴，我心鳴耳。

師曰。心復誰乎？

曰。俱寂靜故。

師曰。善哉，善哉。真達佛理。遂付正法眼藏（正法眼藏，佛教術語）。而說偈言。

心地本無生，因地從緣起，緣種不相妨，華果亦復爾。

爾時伽耶舍多尊者（Gayashata，人名）。持鏡出家，聞鈴證道。遂游諸國，觀氣求嗣。

有鳩摩羅多（Kumarata，人名）見而問曰。師是何人？

師曰。我佛弟子。羅多聞語，神識悚然。卻復還家，閉于門戶。

師即徐至扣門。羅多應曰。此舍無人。

師曰。道無者誰？

羅多忽悟必是智人。開門禮敬。辨狗驗金。遂得道果。付正法眼藏（正法眼藏，佛教術語）。而說偈言。

有種有心地，因緣能發萠，于緣不相礙，當生生不生。

爾時鳩摩羅多尊者（Kumarata，人名）。為自在天。聞法利根。繼祖時至。降生人間。驗金得果。濟度群品。

有阇夜多（Jayata，人名）問曰。我家信佛。常縈疾苦。鄰舍旃陀（Chandaka，人名）。所作如意。彼何幸，而我何辜？

【English Translation】 Said.

'In reality, there is no proof in the Dharma; neither grasping nor abandoning. The Dharma is neither existent nor nonexistent; how can inner and outer arise?'

At that time, the Venerable Sanghanandi (Sanghanandi, a name) was a prince named Bao Zhuangyan. He was able to speak from birth and often praised the Buddha's deeds, leading people to believe and follow. Later, he practiced meditation and, when the time came to succeed his ancestor, he transmitted the mind seal and widely transformed sentient beings.

There was a young boy who held a precious mirror and sought ordination from the master, becoming his attendant. Because the wind blew, the copper bell on the hall rang. The master asked, 'Is it the wind that rings, or the bell that rings?'

He replied, 'It is neither the wind nor the bell that rings; it is my mind that rings.'

The master said, 'Who then is the mind?'

He replied, 'Both are in stillness.'

The master said, 'Excellent, excellent. You have truly attained the principle of the Buddha.' Thereupon, he transmitted the Treasury of the Eye of the True Dharma (Zhengfa Yanzang, a Buddhist term) and spoke this verse:

'The ground of the mind is originally without birth; it arises from conditions on the causal ground. The seeds of conditions do not obstruct each other; flowers and fruits are also like this.'

At that time, the Venerable Gayashata (Gayashata, a name) renounced the world holding a mirror and attained enlightenment upon hearing the bell. Thereupon, he traveled to various countries, observing the qi (vital energy) to seek a successor.

Kumarata (Kumarata, a name) saw him and asked, 'Who are you, Master?'

The master said, 'I am a disciple of the Buddha.' Upon hearing these words, Kumarata was greatly alarmed and returned home, closing his doors.

The master then slowly approached and knocked on the door. Kumarata responded, 'There is no one in this house.'

The master said, 'Who is it that says there is no one?'

Kumarata suddenly realized that this must be a wise person. He opened the door and paid his respects, distinguishing the dog and testing the gold. He then attained the fruit of the Way and transmitted the Treasury of the Eye of the True Dharma (Zhengfa Yanzang, a Buddhist term), speaking this verse:

'There is a seed, there is a ground of the mind; conditions can cause sprouting. In conditions, there is no obstruction; when it is due to be born, it is not born.'

At that time, the Venerable Kumarata (Kumarata, a name) was a Free Heaven (a celestial being). Having heard the Dharma, his roots were sharp. When the time came to succeed his ancestor, he descended into the human realm. Testing the gold, he attained the fruit and delivered the multitude of beings.

Jayata (Jayata, a name) asked, 'My family believes in the Buddha, yet we are constantly afflicted with suffering. Our neighbor Chandaka (Chandaka, a name) finds everything he does to be as he wishes. What good fortune does he have, and what fault is mine?'

---

師曰。何足疑乎。且善惡報應。有三世焉。見仁夭暴壽。逆吉義兇。便亡因喪果。虛招罪咎。殊不知影響相應。毫𨤲靡忒。經百千劫。亦不磨滅。

阇夜多聞語。頓釋所疑。深悟業理。志求出家。于寶塔前剃髮授戒。佛放光明。即付正法眼藏。而說偈言。

性上本無生　　為對求人說 　於法既無得　　何懷決不決

爾時阇夜多尊者。智慧淵沖。化導無量。羅閱城中廣興佛事。

有婆修盤頭。常一食不臥。六時禮誦。師見而問曰。汝如此精進。與道遠矣。設經塵劫。皆虛妄本。

曰。師蘊何德而譏於我。

師曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。故名曰道。

婆修聞師示誨。發無漏智。敘陳夙因。傳正法眼藏。而說偈言。

言下合無生　　同於法界性 　若能如此解　　通達事理竟

爾時婆修盤頭尊者。在胎遇記。必為世燈。生長苦行。而獲道果。遊行至那提國。國王子摩拏羅投師出家。得大神力。頓悟心宗。當紹祖位。傳正法眼藏。而說偈言。

泡幻同無礙　　如何不了悟 　達法在其中　　非今亦非古

爾時摩拏羅尊者。舍王宮樂。出家證道。信香為瑞。往

【現代漢語翻譯】 現代漢語譯本： 師父說：『這有什麼值得懷疑的呢？善惡的報應，有過去、現在、未來三世。見到行善的人夭折，作惡的人長壽，違背正義的人吉祥，遵循正義的人兇險，就認為沒有因果報應，白白地招來罪過。卻不知道善惡報應就像影子和形體一樣相互對應，即使是極小的差別也不會有錯漏，經過百千劫的時間，也不會磨滅。』 阇夜多（Jhayata）聽了這些話，頓時消除了疑惑，深刻領悟了業報的道理，立志出家。于寶塔前剃髮受戒，佛陀放出光明，隨即付與他正法眼藏（Zhengfa Yanzang），並說偈語： 『自性上本來沒有生滅，這是爲了對那些尋求真理的人說的。對於佛法既然沒有什麼可以獲得，又何必猶豫不決呢？』 當時，阇夜多尊者（Jhayata）智慧深邃，教化引導了無數眾生，在羅閱城（Rajagrha）中廣泛興辦佛事。 有位婆修盤頭（Vasubandhu），經常一天只吃一頓飯，不睡覺，一天六個時辰禮拜誦經。師父見到后問他說：『你這樣精進修行，離道反而更遠了。即使經過無數劫的時間，也都是虛妄的根本。』 婆修盤頭（Vasubandhu）說：『師父您有什麼樣的德行，竟然譏諷我？』 師父說：『我不追求道，也不顛倒妄想。我不禮拜佛，也不輕慢佛。我不長時間打坐，也不懈怠。我不一天只吃一頓飯，也不吃雜食。我不知足，也不貪慾。心中沒有什麼希望，所以才叫做道。』 婆修盤頭（Vasubandhu）聽了師父的教誨，生起了無漏智慧，敘述了自己過去世的因緣，傳承了正法眼藏（Zhengfa Yanzang），並說偈語： 『在言語之下就領悟了無生之理，與法界的自性相同。如果能夠這樣理解，就能通達一切事理。』 當時，婆修盤頭尊者（Vasubandhu）在母胎中就受到了授記，註定成為世間的明燈。他從小就修行苦行，最終獲得了道果。到達至那提國（Chinattika）后，國王的王子摩拏羅（Manura）拜他為師，出家修行，獲得了大神力，立刻領悟了心宗，將要繼承祖師的地位，傳承正法眼藏（Zhengfa Yanzang），並說偈語： 『（世間萬物）如同水泡和幻影一樣沒有阻礙，為什麼不能了悟呢？通達佛法就在其中，不是現在才有，也不是過去才有。』 當時，摩拏羅尊者（Manura）捨棄了王宮的快樂，出家證得了道果，以信香為祥瑞，前往……

【English Translation】 English version: The Master said, 'What is there to doubt? The retribution of good and evil exists in the three periods of time: past, present, and future. Seeing the benevolent die young and the violent live long, auspiciousness befalling the unrighteous and misfortune befalling the righteous, one then denies cause and effect, and falsely invites guilt and blame. One does not realize that the response of shadow and form corresponds exactly, without the slightest deviation. Even after hundreds of thousands of kalpas, it will not be erased.' Jhayata, hearing these words, immediately dispelled his doubts, deeply comprehended the principle of karma, and resolved to renounce the world. He had his head shaved and received the precepts before the precious stupa. The Buddha emitted light and immediately entrusted him with the Zhengfa Yanzang (Treasury of the Eye of the True Dharma), and spoke this verse: 'Originally, there is no birth in the nature; this is spoken for those who seek. Since there is nothing to be gained in the Dharma, why harbor indecision?' At that time, the Venerable Jhayata, with profound wisdom, transformed and guided countless beings, and extensively promoted Buddhist activities in Rajagrha (City of Royal Palaces). There was a Vasubandhu who always ate only one meal a day, did not sleep, and performed ritual recitations six times a day. The Master saw him and asked, 'Your diligence in practice takes you further away from the Way. Even after countless kalpas, it is all a root of illusion.' Vasubandhu said, 'What virtue do you possess, Master, that you ridicule me?' The Master said, 'I do not seek the Way, nor am I inverted. I do not worship the Buddha, nor do I slight him. I do not sit for long periods, nor am I lazy. I do not eat only one meal, nor do I eat mixed foods. I am not content, nor am I greedy. My mind has no desires, therefore it is called the Way.' Vasubandhu, hearing the Master's instruction, awakened to unconditioned wisdom, recounted his past causes, transmitted the Zhengfa Yanzang (Treasury of the Eye of the True Dharma), and spoke this verse: 'Under the words, one unites with no-birth, the same as the nature of the Dharma Realm. If one can understand in this way, one will completely penetrate affairs and principles.' At that time, the Venerable Vasubandhu received a prophecy in the womb, destined to be a lamp for the world. He grew up practicing asceticism and attained the fruit of the Way. Upon arriving in Chinattika (Country Name), Prince Manura of the kingdom took him as his teacher, renounced the world, obtained great spiritual power, instantly awakened to the Mind School, and was about to inherit the position of Patriarch, transmitting the Zhengfa Yanzang (Treasury of the Eye of the True Dharma), and spoke this verse: 'Bubbles and illusions are equally unobstructed; why not awaken? Realizing the Dharma is within them, not now, nor in the past.' At that time, the Venerable Manura abandoned the pleasures of the royal palace, renounced the world, and attained the fruit of the Way, with fragrant incense as an auspicious sign, and went to...

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月氏國。

有鶴勒那問。龍子何聰。鶴眾何感。

師論其夙因。心即開悟。

又復問曰。我今當修何業。令鶴眾轉得人身。

師曰。佛有無上法寶。展轉相傳。我今付囑。汝宜信受。無令斷絕。廣度有情。

鶴眾因此而得解脫。付正法眼藏。而說偈言。

心隨萬境轉　　轉處實難幽 　隨流認得性　　無喜亦無憂

爾時鶴勒那尊者。生時天花散彩。金錢布地。收養王宮。廣現神變。后出家傳法。隨處指迷。

有師子比丘問曰。我欲求道。當何用心。

師曰。汝若求道。無所用心。

師子曰。既無用心。誰作佛事。

師曰。若有用心。即非功德。若無用心。即是佛事。

師子聞說。心即開悟。付正法眼藏。而說偈言。

認得心性時　　可說不思議 　了了無可得　　得時不說知

爾時師子尊者。問道傳法。開誘五眾。名聞遐邇。人天欽服。

有長者攜一子。拳一手而禮拜。師問曰。可還我珠。其子即開子獻珠。眾皆驚異。

師具說前因。即度出家。名婆舍斯多。師將還夙債。預付正法眼藏。而說偈言。

正說知見時　　知見俱是心 　當心即知見　　知見即於今

爾時婆舍斯多尊者。母夢神劍。即覺有孕。

【現代漢語翻譯】 現代漢語譯本 在月氏國（Yuèzhī guó）。

有鶴勒那（Hè lè nà）問：『龍子（Lóng zǐ）為何如此聰慧？鶴眾（Hè zhòng）因何而感動？』

師父論述了他們的宿世因緣，鶴勒那的心立刻開悟。

他又問：『我現在應當修習何種善業，才能使鶴眾轉世獲得人身？』

師父說：『佛有無上的法寶，輾轉相傳。我現在囑託給你，你應當信受奉行，不要讓它斷絕，廣度一切有情眾生。』

鶴眾因此而得到解脫。師父付囑正法眼藏（Zhèng fǎ yǎn cáng），並說了偈語：

『心隨萬境轉，轉處實難幽，隨流認得性，無喜亦無憂。』

當時，鶴勒那尊者（Hè lè nà zūn zhě）出生時，天空散落鮮花，地上鋪滿金錢，被王宮收養，廣泛顯現神通變化。後來出家傳法，隨處指點迷津。

有師子比丘（Shī zi bǐqiū）問道：『我想要尋求道，應當如何用心？』

師父說：『你如果想要尋求道，就不要有所用心。』

師子比丘說：『既然沒有用心，那麼誰來做佛事呢？』

師父說：『如果有所用心，那就不是功德。如果沒有用心，那就是佛事。』

師子比丘聽了這些話，心中立刻開悟。師父付囑正法眼藏，並說了偈語：

『認得心性時，可說不思議，了了無可得，得時不說知。』

當時，師子尊者（Shī zi zūn zhě）問道傳法，開導啓發五眾弟子，名聲遠揚，人天都欽佩信服。

有一位長者帶著一個孩子，孩子握緊一隻手前來禮拜。師父問道：『可以把我的珠子還給我嗎？』那孩子立刻張開手獻出珠子，眾人都感到驚異。

師父詳細地說了前世的因緣，就度他出家，取名為婆舍斯多（Pó shě sī duō）。師父將要償還宿世的債務，預先付囑正法眼藏，並說了偈語：

『正說知見時，知見俱是心，當心即知見，知見即於今。』

當時，婆舍斯多尊者（Pó shě sī duō zūn zhě）的母親夢見神劍，隨即感覺到自己懷孕了。

【English Translation】 English version In the country of Yuezhi (Yuèzhī guó).

There was Helena (Hè lè nà) who asked: 'Why is the Dragon Son (Lóng zǐ) so intelligent? What makes the Crane Assembly (Hè zhòng) so moved?'

The master discussed their past causes, and Helena's mind immediately opened to enlightenment.

He further asked: 'What kind of karma should I cultivate now to enable the Crane Assembly to be reborn as humans?'

The master said: 'The Buddha has unsurpassed Dharma treasures, passed down from one to another. I now entrust them to you. You should believe and accept them, not let them be cut off, and extensively liberate all sentient beings.'

The Crane Assembly was thus liberated. The master entrusted the Correct Dharma Eye Treasury (Zhèng fǎ yǎn cáng) and spoke this verse:

'The mind follows the myriad realms, the turning point is truly difficult to fathom; following the flow, one recognizes the nature, without joy or sorrow.'

At that time, Venerable Helena (Hè lè nà zūn zhě), at birth, the sky scattered flowers, and golden coins covered the ground. He was taken in and raised in the royal palace, widely manifesting miraculous transformations. Later, he left home to propagate the Dharma, pointing out the way to those who were lost.

There was Bhikshu Simha (Shī zi bǐqiū) who asked: 'I wish to seek the Dao, how should I apply my mind?'

The master said: 'If you wish to seek the Dao, do not apply your mind anywhere.'

Bhikshu Simha said: 'If there is no application of the mind, who will perform the Buddha's work?'

The master said: 'If there is application of the mind, that is not merit. If there is no application of the mind, that is the Buddha's work.'

Upon hearing these words, Bhikshu Simha's mind immediately opened to enlightenment. The master entrusted the Correct Dharma Eye Treasury and spoke this verse:

'When the mind-nature is recognized, it can be said to be inconceivable; clearly, there is nothing to be obtained; when obtained, it cannot be said to be known.'

At that time, Venerable Simha (Shī zi zūn zhě) inquired about the Dao and propagated the Dharma, enlightening and guiding the five groups of disciples. His name was known far and wide, and humans and devas admired and revered him.

There was an elder who brought a child, whose one hand was clenched in a fist, to pay respects. The master asked: 'Can you return my pearl?' The child immediately opened his hand and offered the pearl. Everyone was amazed.

The master explained the causes from the previous life in detail and ordained him, naming him Vasasita (Pó shě sī duō). The master was about to repay a debt from a previous life and preemptively entrusted the Correct Dharma Eye Treasury, speaking this verse:

'When correctly speaking of knowledge and perception, both knowledge and perception are the mind; when the mind is present, it is knowledge and perception; knowledge and perception are in this very moment.'

At that time, the mother of Venerable Vasasita (Pó shě sī duō zūn zhě) dreamed of a divine sword and then realized she was pregnant.

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既誕。遇師子尊者。顯發夙因。密傳心印。至南天竺國。摧伏外道。

國王太子不如蜜多投師出家。師問曰。汝欲出家。當爲何事。

太子曰。我今出家。不為其事。

師曰。不為其事。因何出家。

太子曰。我所出家。即為佛事。

師曰。若為佛事。當何所作。

太子曰。無所作者。即真佛事。

師嘆曰。太子智慧天至。必諸聖降跡。即與授具。大地震動。靈異頗多。付正法眼藏。而說偈言。

聖人說知見　　當境無是非 　我今悟真性　　無道亦無理

爾時不如蜜多尊者。舍太子位。投尊者出家。傳法利生。至東印土。

有婆羅門子街巷遊行無定。師問曰。汝行何急。

答曰。師行何緩。

師曰。汝今何姓。

答曰。與師同姓。

師曰。汝憶前事否。

答曰。我念遠劫與師同居。

師曰。共為何事。

答曰。師演摩訶般若。我轉甚深修多羅。

師曰。今日所談。深契夙因。

即度出家。名般若多羅。付正法眼藏。而說偈言。

真性心地藏　　無頭亦無尾 　應緣而化物　　方便呼為智

爾時般若多羅尊者。既得法已。行化南印。國玉太子共所欽敬。

因以寶珠為施。師復

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示問。各陳所見。唯菩提多羅曰。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此是世珠。未定為上。于諸珠中。心珠為上。師有其道。其寶即現。

師復問曰。于諸物中。何物為相。

答曰。于諸物中。不起無相。

師曰。于諸物中。何物最高。

答曰。于諸物中。人我最高。

師曰。于諸物中。何物最大。

答曰。于諸物中。法性最大。

既見問答精妙。即與落髮。感白日月現。地三震動。便證聖果。付正法眼藏。而說而偈言。

心地生諸種　　因事復因理 　果滿菩提圓　　花開世界起

爾時唐土初祖菩提達磨尊者。南天竺國王第三太子也。施珠辨義。發明心地。于諸法性。頓得通量。傳法時至。遠來此土。梁帝不契。面壁少林。

有神光法師。立雪斷臂。堅求諸佛要道。師為易名慧可。一日。問曰。諸佛法印。可得聞乎。

師曰。諸佛法印。匪從人得。

可曰。乞師安心。

師曰。將心來。與汝安。

可曰。覓心不可得。

師曰。與汝安心竟。師又誨曰。汝可內息諸慮。外息諸緣。

可忽頓證而告曰。弟子已息諸緣

【現代漢語翻譯】 現代漢語譯本： 示眾提問，讓大家各自陳述自己的見解。只有菩提多羅（Bodhidharma）說：『這些是世間的珍寶，還不足以算是最好的。在各種珍寶中，佛法之寶才是最好的。這些是世間的光明，還不足以算是最好的。在各種光明中，智慧之光才是最好的。這些是世間的明亮，還不足以算是最好的。在各種明亮中，心之明亮才是最好的。這些是世間的寶珠，還不能確定是最好的。在各種寶珠中，心之寶珠才是最好的。』 老師掌握了其中的道理，寶物就顯現了出來。 老師又問：『在各種事物中，什麼事物是相？』 回答說：『在各種事物中，不起作用的就是無相。』 老師說：『在各種事物中，什麼事物最高？』 回答說：『在各種事物中，人我和我執最高。』 老師說：『在各種事物中，什麼事物最大？』 回答說：『在各種事物中，法性最大。』 既然看到問答精妙，就為他剃度。感應到白色的太陽出現，大地三次震動，便證得了聖果。交付了正法眼藏（the treasury of the Proper Dharma Eye），並說了偈語： 『心地生出各種種子，因為事相也因為道理。 果實圓滿菩提也圓滿，花朵開放世界也隨之興起。』 當時，唐土初祖菩提達磨尊者（Bodhidharma）是南天竺國王的第三個太子。用寶珠來辨明義理，闡明心地。對於各種法性，立刻通達明瞭。傳法的時機到了，遠道來到這片土地。梁武帝不合他的心意，（他便）在少林寺面壁。 有位名叫神光（Shenguang）的法師，在雪中站立，砍斷手臂，堅定地尋求諸佛的要道。菩提達磨（Bodhidharma）為他改名為慧可（Huike）。有一天，慧可（Huike）問道：『諸佛的法印，可以聽聞嗎？』 菩提達磨（Bodhidharma）說：『諸佛的法印，不是從別人那裡可以得到的。』 慧可（Huike）說：『請老師為我安心。』 菩提達磨（Bodhidharma）說：『把你的心拿來，我為你安。』 慧可（Huike）說：『尋找心，卻找不到。』 菩提達磨（Bodhidharma）說：『我已經為你安心了。』 菩提達磨（Bodhidharma）又教誨說：『你應該向內止息各種思慮，向外止息各種因緣。』 慧可（Huike）忽然頓悟，並告知說：『弟子已經止息了各種因緣。』

【English Translation】 English version: He showed the assembly a question, asking each to present their views. Only Bodhidharma (菩提多羅) said, 'These are worldly treasures, not sufficient to be the best. Among all treasures, the Dharma treasure is the best. These are worldly lights, not sufficient to be the best. Among all lights, the light of wisdom is the best. These are worldly brightness, not sufficient to be the best. Among all brightness, the brightness of the mind is the best. These are worldly pearls, not certain to be the best. Among all pearls, the pearl of the mind is the best.' The teacher grasped the principle, and the treasures manifested. The teacher further asked, 'Among all things, what thing is the characteristic?' He answered, 'Among all things, that which does not arise is without characteristic.' The teacher said, 'Among all things, what thing is the highest?' He answered, 'Among all things, the ego and self-attachment are the highest.' The teacher said, 'Among all things, what thing is the greatest?' He answered, 'Among all things, the Dharma-nature is the greatest.' Having seen the profundity of the questions and answers, he immediately tonsured him. He sensed the appearance of a white sun and the earth trembled three times, and he attained the holy fruit. He entrusted the Treasury of the Proper Dharma Eye (正法眼藏), and spoke this verse: 'The mind-ground gives rise to all kinds of seeds, because of events and because of principles. When the fruit is full, Bodhi is complete, when the flowers bloom, the world arises.' At that time, the First Ancestor of Tang China, the Venerable Bodhidharma (菩提達磨), was the third prince of the King of South India. He used pearls to discern meaning and elucidate the mind-ground. Regarding all Dharma-natures, he immediately attained thorough understanding. When the time for transmitting the Dharma arrived, he came from afar to this land. Emperor Wu of Liang did not agree with him, so he faced the wall at Shaolin. There was a Dharma Master named Shenguang (神光), who stood in the snow and cut off his arm, firmly seeking the essential path of all Buddhas. The teacher changed his name to Huike (慧可). One day, Huike (慧可) asked, 'Can the Dharma-seal of all Buddhas be heard?' The teacher said, 'The Dharma-seal of all Buddhas cannot be obtained from others.' Huike (慧可) said, 'I beg the teacher to pacify my mind.' The teacher said, 'Bring your mind here, and I will pacify it for you.' Huike (慧可) said, 'Searching for the mind, it cannot be found.' The teacher said, 'I have already pacified your mind.' The teacher further instructed, 'You should inwardly cease all thoughts and outwardly cease all conditions.' Huike (慧可) suddenly attained enlightenment and announced, 'This disciple has ceased all conditions.'

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。

師曰。莫落空否。

可曰。不落空。

師曰。以何所證。言不落空。

可曰。明明瞭了。無覺無知。

師曰。如是。如是。

師將歸西天。示門人曰。汝等各陳所見。吾欲付西天衣缽。以為表證。

道副曰。如我所見。不執文字。不離文字。而為道用。

師曰。汝得吾皮。

尼總持曰。如我所見。如慶喜見阿閦佛國。一見更不再見。

師曰。汝得吾肉。

道育曰。如我所見。四大本空。五蘊非有。無一法可得。

師曰。汝得吾骨。

慧可最後禮三拜。依位而立。師曰。汝得吾髓。遂付正法眼藏。而說偈言。

吾本來茲土　　傳法救迷情 　一花開五葉　　結果自然成

爾時二祖惠可正宗普覺禪師。立雪斷臂。傳缽授衣。繼闡玄風。博求法嗣。

有一居士。聿來說禮。問曰。弟子久纏風恙。乞師懺罪。

師曰。將罪來。與汝懺。

居士良久曰。覓罪性不可得。

師曰。與汝懺罪竟。宜依佛法僧住。

居曰。今日已知是僧。未審何名佛法。

師曰。是心是佛。是心是法。法佛無二。僧寶亦然。

居士曰。弟子始知罪性不在內。不在外。不在中間。如其心然。佛法無二也。

【現代漢語翻譯】 現代漢語譯本 師父說：『你沒有落入空無嗎？』 慧可（指二祖慧可）說：『沒有落入空無。』 師父說：『你用什麼來證明，說沒有落入空無？』 慧可說：『明明瞭了，沒有覺知，沒有知覺。』 師父說：『是這樣，是這樣。』 師父將要返回西天（指印度），告訴門人說：『你們各自陳述自己的見解，我想要把西天的衣缽傳下去，作為憑證。』 道副說：『依我所見，不執著于文字，也不脫離文字，而用文字來闡述道。』 師父說：『你得到了我的皮。』 尼總持說：『依我所見，就像慶喜（阿難的別名）見到阿閦佛國（東方妙喜世界）一樣，一見之後更不再見。』 師父說：『你得到了我的肉。』 道育說：『依我所見，四大（地、水、火、風）本來是空，五蘊（色、受、想、行、識）並非實有，沒有一法可以得到。』 師父說：『你得到了我的骨。』 慧可最後行了三次禮拜，依照次序站立。師父說：『你得到了我的髓。』於是傳授了正法眼藏（佛法的精髓），並且說了偈語： 『我本來到這片土地，傳法是爲了拯救迷惑的眾生。 一朵花開了五片花瓣，結果自然會成就。』 當時二祖慧可正宗普覺禪師，立在雪中砍斷手臂，傳承衣缽，繼續闡揚玄妙的禪風，廣泛尋求佛法的繼承人。 有一位居士，前來拜見，問道：『弟子長久以來被風病纏身，懇請師父為我懺悔罪業。』 師父說：『把你的罪拿來，我為你懺悔。』 居士過了很久說：『尋找罪的自性，卻找不到。』 師父說：『我已經為你懺悔完畢。你應該依止佛、法、僧三寶而住。』 居士說：『今天我已經知道什麼是僧，還不知道什麼叫做佛法。』 師父說：『是心是佛，是心是法，法與佛沒有分別，僧寶也是這樣。』 居士說：『弟子現在才知道罪的自性不在內，不在外，也不在中間，就像心一樣。佛和法也沒有分別啊。』

【English Translation】 English version The Master said, 'Have you fallen into emptiness?' Ke (referring to the Second Ancestor Huike) said, 'I have not fallen into emptiness.' The Master said, 'With what do you prove that you have not fallen into emptiness?' Ke said, 'Clearly and distinctly, without awareness, without knowing.' The Master said, 'So it is, so it is.' The Master, about to return to Western Heaven (referring to India), told his disciples, 'Each of you present your views. I wish to pass on the robe and bowl of Western Heaven as a testament.' Daofu said, 'As I see it, one neither clings to words nor departs from words, but uses words to express the Dao.' The Master said, 'You have obtained my skin.' Bhiksuni Zongchi said, 'As I see it, it is like Qingxi (another name for Ananda) seeing the Akshobhya Buddha Land (Eastern Pure Land); once seen, it is never seen again.' The Master said, 'You have obtained my flesh.' Daoyu said, 'As I see it, the four elements (earth, water, fire, wind) are fundamentally empty, and the five aggregates (form, feeling, perception, volition, consciousness) are not real. There is not a single dharma to be obtained.' The Master said, 'You have obtained my bones.' Huike last bowed three times and stood in his place. The Master said, 'You have obtained my marrow.' Thereupon, he transmitted the Eye Treasury of the True Dharma (the essence of the Buddha's teachings) and spoke this verse: 'I originally came to this land, to transmit the Dharma and save deluded beings. One flower opens five petals, and the fruit naturally comes to be.' At that time, the Second Ancestor Huike, the Zen Master of the Orthodox Universal Enlightenment, stood in the snow and cut off his arm, inherited the robe and bowl, continued to propagate the profound Zen tradition, and widely sought successors to the Dharma. There was a layman who came to pay respects and asked, 'This disciple has long been afflicted with wind disease. I beg the Master to repent for my sins.' The Master said, 'Bring your sin here, and I will repent for you.' The layman said after a long while, 'Seeking the nature of sin, it cannot be found.' The Master said, 'I have finished repenting for your sins. You should abide by the Buddha, Dharma, and Sangha.' The layman said, 'Today I already know what the Sangha is, but I do not yet understand what is meant by the Buddha and the Dharma.' The Master said, 'This mind is the Buddha, this mind is the Dharma. The Dharma and the Buddha are not two, and so is the Sangha Jewel.' The layman said, 'This disciple now knows that the nature of sin is not within, not without, nor in between, just like the mind. The Buddha and the Dharma are also not two.'

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師深器之。曰。汝是吾寶也。宜名僧璨。即與落髮。付正法眼藏。而說偈言。

本來緣有地　　因地種花生 　本來無有種　　花亦不曾生

爾時三祖僧璨鏡智禪師。懺罪得道。落髮傳衣。任緣利人。居無常處。

有沙彌道信見師。問曰。乞與解脫法門。

師曰。誰縛汝。

答曰。無人縛。

師曰。既無人縛。何求解脫。

信于言下大悟。侍奉九載。付正法眼藏。而說偈言。

花種雖因地　　從地種花生 　若無人下種　　花地盡無生

爾時四祖道信大醫禪師。生而超異。頓悟空宗。入解脫門。宛如夙習。既續祖風。將求嗣法。

于黃梅路上見一小兒。骨相奇秀。異乎常童。師見問曰。汝何姓。

答曰。姓即有。不是常姓。

師曰。是何姓。

答曰。是佛性。

師曰。汝無佛性。

答曰。佛性空故。所以言無。

師識其法器。俾為侍者。后付正法眼藏。而說偈言。

花種有生性　　因地花生生 　大緣與性合　　當生生不生

爾時五祖弘忍大滿禪師。童兒得道。乃栽松道者後身。居黃梅東山。大振玄風。

有盧居士遠來。師曰。汝什麼處來。

答曰。嶺南來。

師曰。來作什麼

【現代漢語翻譯】 現代漢語譯本 師父深深地器重他，說：『你真是我的寶貝啊，應該取名叫僧璨（Sengcan）。』於是就為他剃度，將正法眼藏（Zhengfa Yanzang）傳授給他，並說了偈語： 『本來緣起于地， 因地而種花生。 本來若無有種， 花也就不曾生。』 這時，三祖僧璨鏡智禪師（Sengcan Jingzhi Chanshi）懺悔罪業而得道，剃度並傳授衣缽，隨緣利益眾生，居無定所。 有沙彌道信（Daoxin）拜見禪師，問道：『請您傳授我解脫法門。』 禪師說：『誰束縛了你？』 道信回答：『沒有人束縛我。』 禪師說：『既然沒有人束縛你，又何需求解脫呢？』 道信在言下大悟，侍奉禪師九年，禪師將正法眼藏（Zhengfa Yanzang）傳授給他，並說了偈語： 『花種雖然因於地， 從地而種花生。 若無人來下種， 花與地都無生。』 這時，四祖道信大醫禪師（Daoxin Dayi Chanshi），生來就超凡脫俗，立刻領悟了空宗，進入解脫之門，宛如前世的習慣。他繼承了祖師的風範，將要尋求繼承佛法之人。 在黃梅（Huangmei）的路上，他看見一個小孩，骨骼相貌奇特俊秀，與一般的兒童不同。禪師看見后問道：『你姓什麼？』 小孩回答說：『姓是有，但不是普通的姓。』 禪師說：『是什麼姓？』 小孩回答說：『是佛性（Foxing）。』 禪師說：『你沒有佛性。』 小孩回答說：『佛性是空性的緣故，所以說沒有。』 禪師認識到他是可以傳法的法器，讓他做侍者。後來將正法眼藏（Zhengfa Yanzang）傳授給他，並說了偈語： 『花種具有生性， 因地而種花生。 大緣與生性合， 當生之時不生。』 這時，五祖弘忍大滿禪師（Hongren Daman Chanshi），以童子的身份得道，乃是栽松道者（Zaisong Daozhe）的後身。居住在黃梅東山（Huangmei Dongshan），大力弘揚玄妙的佛法。 有盧居士（Lu Jushi）從遠方來，禪師問道：『你從什麼地方來？』 回答說：『從嶺南（Lingnan）來。』 禪師說：『來做什麼？』

【English Translation】 English version The master deeply valued him, saying, 'You are my treasure. You should be named Sengcan (Sengcan).' Then he shaved his head and transmitted the Zhengfa Yanzang (The Eye-Treasury of the True Dharma) to him, and spoke this verse: 'Originally, conditions arise from the earth, Because of the earth, seeds sprout into flowers. If originally there were no seeds, Flowers would never have been born.' At that time, the Third Patriarch, Chan Master Sengcan Jingzhi (Sengcan Jingzhi Chanshi), attained enlightenment through repentance, had his head shaved, and transmitted the robe, benefiting people according to conditions, dwelling in no fixed place. The novice Daoxin (Daoxin) saw the master and asked, 'I beg you to give me the Dharma-door of liberation.' The master said, 'Who binds you?' He replied, 'No one binds me.' The master said, 'Since no one binds you, why seek liberation?' Daoxin had a great enlightenment upon hearing these words. He served the master for nine years. The master transmitted the Zhengfa Yanzang (The Eye-Treasury of the True Dharma) to him, and spoke this verse: 'Though flower seeds depend on the earth, From the earth, seeds sprout into flowers. If no one plants the seeds, Both flowers and earth are without birth.' At that time, the Fourth Patriarch, Chan Master Daoxin Dayi (Daoxin Dayi Chanshi), was extraordinary from birth. He immediately understood the doctrine of emptiness and entered the gate of liberation, as if it were a former habit. Having continued the ancestral tradition, he sought to find a successor to the Dharma. On the road to Huangmei (Huangmei), he saw a child whose bones and features were remarkably outstanding, different from ordinary children. The master saw him and asked, 'What is your surname?' The child replied, 'I have a surname, but it is not a common one.' The master said, 'What is your surname?' The child replied, 'It is Buddha-nature (Foxing).' The master said, 'You have no Buddha-nature.' The child replied, 'Because Buddha-nature is empty, therefore I say I have none.' The master recognized him as a vessel for the Dharma and made him his attendant. Later, he transmitted the Zhengfa Yanzang (The Eye-Treasury of the True Dharma) to him, and spoke this verse: 'Flower seeds have the nature of birth, Because of the earth, seeds sprout into flowers. When great conditions unite with nature, When it should be born, it is not born.' At that time, the Fifth Patriarch, Chan Master Hongren Daman (Hongren Daman Chanshi), attained enlightenment as a child and was the reincarnation of the Daoist who planted pines (Zaisong Daozhe). He resided on Dongshan (Eastern Mountain) in Huangmei (Huangmei), greatly promoting the profound Dharma. The layperson Lu (Lu Jushi) came from afar. The master asked, 'Where do you come from?' He replied, 'I come from Lingnan (Lingnan).' The master said, 'What have you come to do?'

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答曰。來求作佛。

師曰。汝嶺南人無佛性。

答曰。人有南北。佛性豈有南北。

師叱曰。著槽廠去。

即入碓坊。服勞杵臼。腰間墜石。晝夜不息。傳衣時至。遂命入室。乃謂曰。諸佛出世。為一大事。無上妙法。真實圓明。今付于汝。汝善護持。無令斷絕。而說偈言。

有情本下種　　因地果還生 　無情既無種　　無性亦無生

爾時六祖慧能大鑒禪師。賣樵聞經。頓悟心印。遠至黃梅。求其密證。遂傳衣缽。隱於懷集。因辨風幡。發揚大事。道俗皈依。龍天瞻仰。演無上乘。度無量眾。當機開悟。密契潛符。猶如時雨。普潤一切。

將欲歸真。遂告眾曰。汝等信根純熟。決定無疑。衣缽不傳。各任大事。依吾行者。定證聖果。普告大眾。而說偈言。

心地含諸種　　普雨悉皆萌 　頓悟花情已　　菩提果自成

南嶽懷讓禪師

師到曹溪。祖師問曰。從什麼處來。

師曰。從嵩山安國師處來。

祖曰。什麼物與么來。

師八年後。一日忽省。而告祖師曰。說似一物即不中。

祖曰。還假修證否。

師曰。修證即不無。只是不污染。

祖曰。只遮不污染。諸佛所護念。汝今如是。吾亦如是。西天二十

【現代漢語翻譯】 現代漢語譯本： 答：前來求作佛。 六祖慧能大師說：『你是嶺南人，沒有佛性。』 答：『人有南北之分，佛性難道也有南北之分嗎？』 六祖慧能大師呵斥道：『到槽廠去！』 他隨即進入碓坊，服勞舂米，腰間繫著石頭，晝夜不停息。傳衣缽的時候到了，於是命他進入內室，說道：『諸佛出世，爲了一件大事，即無上妙法，真實圓明，現在交付給你，你要好好守護，不要讓它斷絕。』並說了偈語： 『有情本下種，因地果還生；無情既無種，無性亦無生。』 當時，六祖慧能（Huineng）大鑒禪師，賣柴時聽到經文，頓悟心印，遠道來到黃梅（Huangmei），求得秘密印證，於是傳授衣缽，隱居在懷集（Huaiji）。因為辨別風幡的公案，發揚了大事因緣。道俗之人皈依，龍天護法瞻仰。演說無上乘法，度化無量眾生。當機開悟，秘密契合，猶如及時雨，普遍滋潤一切。 將要圓寂時，於是告訴眾人說：『你們的信根純熟，決定無疑。衣缽不再傳授，各自擔當大事。依隨我的修行的人，必定證得聖果。』普遍告知大眾，並說了偈語： 『心地含諸種，普雨悉皆萌；頓悟花情已，菩提果自成。』 南嶽懷讓（Nanyue Huairang）禪師 禪師來到曹溪（Caoxi），六祖慧能大師問道：『從什麼地方來？』 禪師說：『從嵩山（Songshan）安國師（Anguo）處來。』 六祖慧能大師說：『什麼東西這樣來？』 禪師八年後，有一天忽然醒悟，於是告訴六祖慧能大師說：『說是像一件東西就不中。』 六祖慧能大師說：『還須要修證嗎？』 禪師說：『修證不是沒有，只是不被污染。』 六祖慧能大師說：『就這不污染，是諸佛所護念的。你現在這樣，我也是這樣。西天（Western Heaven）二十』

【English Translation】 English version: Answer: I have come to seek to become a Buddha. The Master said: 'You are a person from Lingnan (Lingnan), you have no Buddha-nature.' Answer: 'People have north and south, how can Buddha-nature have north and south?' The Master scolded: 'Go to the mill!' He immediately entered the rice mill, laboring at the mortar and pestle, with a stone tied around his waist, not resting day or night. When the time came to transmit the robe, he was ordered to enter the inner chamber. The Master then said: 'The Buddhas appear in the world for one great matter, the unsurpassed wonderful Dharma, truly perfect and clear. Now I entrust it to you. You must protect it well and not let it be cut off.' And he spoke this verse: 'Sentient beings inherently plant seeds, causes and conditions bring forth fruits; insentient beings have no seeds, no nature also brings no birth.' At that time, the Sixth Patriarch Huineng (Huineng), the Great Master Dajian, while selling firewood, heard the scriptures and had a sudden awakening of the mind-seal. He traveled far to Huangmei (Huangmei) to seek secret verification. Thereupon, the robe and bowl were transmitted, and he lived in seclusion in Huaiji (Huaiji). Because of the case of distinguishing the wind and the banner, he propagated the great matter. Monks, nuns, laymen and laywomen took refuge, and dragons and gods looked up in reverence. He expounded the unsurpassed vehicle and liberated countless beings. Awakening occurred at the opportune moment, and secret agreements were made, like timely rain, universally moistening everything. When he was about to return to the truth, he told the assembly: 'Your roots of faith are pure and mature, and you have no doubt. The robe and bowl will not be transmitted further. Each of you take charge of the great matter. Those who follow my practice will surely attain the holy fruit.' He universally informed the assembly and spoke this verse: 'The mind-ground contains all kinds of seeds, universal rain sprouts them all; when the nature of the flower is suddenly realized, the Bodhi fruit is naturally formed.' Zen Master Nanyue Huairang (Nanyue Huairang) The Master arrived at Caoxi (Caoxi). The Patriarch asked: 'Where do you come from?' The Master said: 'I come from Master Anguo (Anguo) of Songshan (Songshan).' The Patriarch said: 'What thing comes thus?' Eight years later, one day the Master suddenly awakened and told the Patriarch: 'To say it is like a thing is not right.' The Patriarch said: 'Is cultivation and realization still necessary?' The Master said: 'Cultivation and realization are not absent, but they are not defiled.' The Patriarch said: 'Just this non-defilement is what all Buddhas protect and remember. You are now like this, and I am also like this. The twenty'

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八祖亦如是。唐土六祖亦如是。般若多羅讖汝足下出一馬駒子。蹈殺天下人去在。汝善護持。

后居南嶽。傳正法眼。

廬陵清原山行思禪師

師到曹溪。參禮祖師。問曰。當何所務即得不落階級。

祖師曰。汝曾作什麼來。

師曰。聖諦亦不為。

祖曰。落何階級。

師曰。聖諦尚不為。何階級之有。

祖曰。如是。如是。汝善護持。

曹溪學眾雖多。師居第一。后歸清原山弘揚此事。傳正法眼。

江西道一馬大師

在庵中坐次。讓和尚問曰。在遮里作什麼。

師曰。坐禪。

讓曰。坐禪圖什麼。

師曰。圓作佛。

讓有間取磚于庵前磨。師曰。磨磚作什麼。

讓曰。磨磚作鏡。

師曰。磨磚豈得成鏡。

讓曰。磨磚既不成鏡。汝坐禪豈得成佛。

師悚然起立。問曰。如何即是。

讓曰。汝若坐禪。禪非坐臥。汝若坐佛。佛非定相。譬人駕車。車若不行。打車即是。打牛即是。

師忽頓悟。侍奉十年。日益微奧。后在江西。隨處傳正法眼。

南嶽石頭希遷禪師

投六祖落髮。稟旨尋思三年。方悟其意。逕往清原。思和尚問曰。子什麼處來。

師曰。曹溪來

【現代漢語翻譯】 現代漢語譯本 第八代祖師也是這樣。唐朝的六祖也是這樣。般若多羅（Prajñātara，一位印度禪宗祖師）預言說，從你的足下會出一匹小馬駒，它將踐踏殺害天下人。你要好好守護它。

後來他住在南嶽，傳授正法眼藏。

廬陵清原山行思禪師（Qingyuan Xingsi，禪師名）

禪師到達曹溪，參拜六祖慧能（Huineng，六祖名），問道：『應當做什麼才能不落入階級分別？』

六祖說：『你曾經做過什麼？』

禪師說：『聖諦（Arya-satya，佛教四聖諦）也不執著。』

六祖說：『那會落入什麼階級？』

禪師說：『聖諦尚且不執著，哪裡還有什麼階級可言？』

六祖說：『是這樣，是這樣。你要好好守護它。』

曹溪的學徒雖然很多，禪師位居第一。後來回到清原山弘揚此事，傳授正法眼藏。

江西道一馬大師（Daoyi Mazu，禪師名）

在庵中坐禪時，懷讓和尚（Huairang，禪師名）問道：『在這裡做什麼？』

禪師說：『坐禪。』

懷讓說：『坐禪爲了什麼？』

禪師說：『想要成佛。』

懷讓過了一會兒，拿磚在庵前磨。禪師問道：『磨磚做什麼？』

懷讓說：『磨磚做鏡子。』

禪師說：『磨磚怎麼能做成鏡子？』

懷讓說：『磨磚既然不能做成鏡子，你坐禪又怎麼能成佛？』

禪師驚恐地站起來，問道：『那應該怎樣才是？』

懷讓說：『你如果坐禪，禪不在於坐臥。你如果坐佛，佛不是固定的形象。比如有人駕車，車如果不行，是打車對呢，還是打牛對呢？』

禪師忽然頓悟，侍奉懷讓十年，日益領悟精微奧妙。後來在江西，隨處傳授正法眼藏。

南嶽石頭希遷禪師（Shitou Xiqian，禪師名）

投奔六祖慧能落髮，領受教旨，思索三年，才領悟其中的意思。直接前往清原山，行思和尚問道：『你從哪裡來？』

禪師說：『從曹溪來。』

【English Translation】 English version The eighth patriarch was also like this. The Sixth Patriarch of the Tang Dynasty was also like this. Prajñātara (an Indian Zen patriarch) prophesied that a colt would come forth from beneath your feet, and it would trample and kill all the people in the world. You must protect it well.

Later, he resided in Nanyue and transmitted the Correct Dharma Eye.

Zen Master Xingsi of Qingyuan Mountain in Luling (Qingyuan Xingsi, name of the Zen master)

The Zen master arrived at Caoxi, paid respects to the Sixth Patriarch Huineng (Huineng, name of the Sixth Patriarch), and asked: 'What should one do to avoid falling into hierarchical distinctions?'

The Sixth Patriarch said: 'What have you ever done?'

The Zen master said: 'I do not even engage with the Noble Truths (Arya-satya, the Four Noble Truths of Buddhism).'

The Sixth Patriarch said: 'Then what hierarchical distinction would you fall into?'

The Zen master said: 'Since I do not even engage with the Noble Truths, what hierarchical distinction could there be?'

The Sixth Patriarch said: 'So it is, so it is. You must protect it well.'

Although there were many disciples at Caoxi, the Zen master was ranked first. Later, he returned to Qingyuan Mountain to propagate this matter and transmit the Correct Dharma Eye.

Great Master Mazu Daoyi of Jiangxi (Daoyi Mazu, name of the Zen master)

While sitting in meditation in the hermitage, Monk Huairang (Huairang, name of the Zen master) asked: 'What are you doing here?'

The Zen master said: 'Sitting in meditation.'

Huairang said: 'What do you intend to achieve by sitting in meditation?'

The Zen master said: 'To become a Buddha.'

After a while, Huairang took a brick and began to grind it in front of the hermitage. The Zen master asked: 'What are you doing grinding the brick?'

Huairang said: 'Grinding the brick to make a mirror.'

The Zen master said: 'How can grinding a brick make a mirror?'

Huairang said: 'Since grinding a brick cannot make a mirror, how can sitting in meditation make you a Buddha?'

The Zen master was startled and stood up, asking: 'Then what is it?'

Huairang said: 'If you sit in meditation, Zen is not in sitting or lying down. If you sit to become a Buddha, Buddha is not a fixed form. It is like a person driving a cart. If the cart does not move, should you beat the cart or beat the ox?'

The Zen master suddenly had a profound realization and served Huairang for ten years, increasingly understanding the subtle mysteries. Later, in Jiangxi, he transmitted the Correct Dharma Eye everywhere.

Zen Master Shitou Xiqian of Nanyue (Shitou Xiqian, name of the Zen master)

He went to the Sixth Patriarch Huineng to have his head shaved, received the teaching, and contemplated it for three years before understanding its meaning. He went directly to Qingyuan Mountain, and Monk Xingsi asked: 'Where do you come from?'

The Zen master said: 'From Caoxi.'

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思曰。汝到曹溪得個什麼。

師曰。未到曹溪亦不曾失。

思曰。若恁么。何用到曹溪。

師曰。若不到曹溪。爭知不失。

思曰。像角雖多。一麟足矣。

后居南嶽。傳正法眼。

洪州百丈懷海大智禪師

一日。隨馬大師游田中。見野鴨子。大師問。是什麼。

師云。野鴨子。

少須。鴨子飛去。大師云。什麼處去也。

師云。飛過去也。大師扭師鼻。師作忍痛聲。

大師云。又道飛過去。師因有省。

后住百丈。傳正法眼。

澧州天皇道悟禪師

初參徑山國一禪師。次至馬大師宗席。皆契心要。後到石頭。問曰。離卻定慧。以何法示人。

石頭曰。我遮里無奴婢。離個什麼。

師曰。如何明得。

石頭曰。汝撮得虛空么。

師曰。恁么即不從今日去也。

石頭曰。汝早晚從那邊來。

師曰。道悟不是那邊人。

石頭曰。我已知汝來處。

師曰。何以贓誣於人。

石頭曰。汝身見在。

師曰。雖然如此。畢竟如何示於後人。

石頭曰。誰是後人。師從茲頓悟。

后住天皇。傳正法眼。

筠州黃檗希運禪師

初參百丈。

【現代漢語翻譯】 現代漢語譯本 思曰：『你到曹溪（指六祖慧能的道場）得到了什麼？』 師曰：『未到曹溪時，我也沒有失去什麼。』 思曰：『如果這樣，何必去曹溪呢？』 師曰：『如果不到曹溪，怎麼知道自己沒有失去什麼？』 思曰：『象牙再多，有一隻麒麟也就足夠了。』 後來住在南嶽，傳授正法眼藏。 洪州百丈懷海大智禪師 有一天，跟隨馬祖大師在田里遊玩，看見野鴨子。大師問：『那是什麼？』 師云：『野鴨子。』 過了一會兒，鴨子飛走了。大師問：『飛到哪裡去了？』 師云：『飛過去了。』大師扭禪師的鼻子，禪師作出忍痛的聲音。 大師云：『還說飛過去了！』禪師因此有所領悟。 後來住在百丈山，傳授正法眼藏。 澧州天皇道悟禪師 最初參訪徑山國一禪師，後來到馬祖大師的門下，都契合了心要。之後到石頭希遷處，問道：『離開定和慧，用什麼法來開示人？』 石頭曰：『我這裡沒有奴婢，離開什麼？』 師曰：『如何才能明白？』 石頭曰：『你能抓住虛空嗎？』 師曰：『既然這樣，那我就不從今天離開了。』 石頭曰：『你遲早是從那邊來的。』 師曰：『道悟不是那邊的人。』 石頭曰：『我已經知道你從哪裡來的了。』 師曰：『為什麼要誣陷人？』 石頭曰：『你的身體就在這裡。』 師曰：『即使如此，到底如何開示後人？』 石頭曰：『誰是後人？』禪師從此頓悟。 後來住在天皇寺，傳授正法眼藏。 筠州黃檗希運禪師 最初參訪百丈懷海禪師。

【English Translation】 English version Si said, 'What did you get at Caoxi (referring to Huineng's, the Sixth Patriarch's, monastery)?' The Master said, 'Even before arriving at Caoxi, I had not lost anything.' Si said, 'If that's the case, why go to Caoxi?' The Master said, 'If I hadn't gone to Caoxi, how would I know that I hadn't lost anything?' Si said, 'Though there may be many elephant tusks, one unicorn is enough.' Later, he resided in Nanyue and transmitted the 正法眼 (zhèngfǎ yǎnzàng, the Eye-Treasury of the True Dharma). Great Wisdom Zen Master Baizhang Huaihai of Hongzhou One day, he was strolling in the fields with Master Ma, and they saw wild ducks. The Master asked, 'What are those?' The Master said, 'Wild ducks.' A little later, the ducks flew away. The Master said, 'Where did they go?' The Master said, 'They flew away.' The Master twisted the Zen master's nose, and the Zen master made a sound of pain. The Master said, 'You still say they flew away!' The Zen master then had an awakening. Later, he resided at Baizhang and transmitted the 正法眼 (zhèngfǎ yǎnzàng, the Eye-Treasury of the True Dharma). Zen Master Tiantong Daowu of Lizhou He initially visited Zen Master Guoyi of Jingshan, and later went to Master Ma's assembly, where he was in accord with the essentials of the mind. Later, he went to Shitou Xiqian and asked, 'Apart from 定 (dìng, concentration) and 慧 (huì, wisdom), what Dharma do you use to instruct people?' Shitou said, 'I have no servants here. Apart from what?' The Master said, 'How can one understand?' Shitou said, 'Can you grasp emptiness?' The Master said, 'If that's the case, then I won't leave today.' Shitou said, 'Sooner or later, you will come from that side.' The Master said, 'Daowu is not from that side.' Shitou said, 'I already know where you come from.' The Master said, 'Why falsely accuse someone?' Shitou said, 'Your body is right here.' The Master said, 'Even so, how exactly do you instruct future generations?' Shitou said, 'Who are future generations?' The Zen master then had a sudden awakening. Later, he resided at Tiantong Temple and transmitted the 正法眼 (zhèngfǎ yǎnzàng, the Eye-Treasury of the True Dharma). Zen Master Huangbo Xiyun of Yunzhou He initially visited Baizhang Huaihai.

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問曰。師參馬祖。有何因緣。

百丈舉再參因緣。師不覺吐舌。百丈云。作什麼。

師云。今日因師見馬大師大機之用。

百丈云。子已后莫承嗣馬大師么。

師云。我不識馬大師。我若嗣他。恐喪我兒孫。

百丈曰。如是。如是。

后師資機感非一。住黃檗山。傳正法眼。

澧州龍潭崇信禪師

一日。問天皇和尚曰。弟子久事于師。未蒙指示。

天皇曰。每日無不指示。

師曰。什麼處是指示。

天皇曰。汝擎茶來。吾為汝受。汝若和南。吾便起手。師因開悟。

后住龍潭。傳正法眼。

鎮府臨濟義玄禪師

初參黃檗。問佛法的的大意。三度發問。黃檗打六十拄杖。

至大愚。舉此因緣。愚云。黃檗得恁么老婆心。師忽頓悟。便歸侍奉黃檗。

后往河北闡化。傳正法眼。

鼎州德山宣鑒禪師

侍立龍潭。夜深下去。既黑。龍潭點紙燭與師。師才接。潭即吹滅。師忽大悟。作禮。

龍潭曰。子見什麼道理。

師曰。從今日已去。不疑天下老和尚舌頭。

龍潭次辰示眾曰。可中有個漢。牙如利劍。眼似流星。口若血盆。面生黑漆。一棒打不回頭。他時後日向孤峰頂上盤結草菴。呵

【現代漢語翻譯】 現代漢語譯本 問：您當初參訪馬祖（Mazu，禪宗大師），有什麼樣的因緣？ 百丈（Baizhang，禪宗大師）提起您再次參訪的因緣，您不自覺地吐了舌頭。百丈問：『你這是做什麼？』 您回答說：『今天是因為老師我見識了馬大師大機大用的境界。』 百丈問：『你以後莫非要繼承馬大師的衣缽嗎？』 您回答說：『我不認識馬大師。我如果繼承他，恐怕會斷絕我的子孫。』 百丈說：『是這樣，是這樣。』 後來師徒之間的機緣感應不止一次。您住在黃檗山（Huangbo Mountain），傳授正法眼藏。 澧州龍潭崇信禪師（Longtan Chongxin，禪宗大師） 有一天，他問天皇和尚（Tianhuang，禪宗大師）說：『弟子侍奉老師很久了，沒有得到您的指示。』 天皇說：『每天沒有不指示你的。』 禪師問：『什麼地方是指示呢？』 天皇說：『你端茶來，我為你接受。你如果合掌致意，我就抬起手。』禪師因此開悟。 後來他住在龍潭（Longtan），傳授正法眼藏。 鎮府臨濟義玄禪師（Linji Yixuan，禪宗大師） 最初參訪黃檗（Huangbo，禪宗大師），問佛法的大意。三次發問，黃檗打了他六十拄杖。 到了大愚（Dayu，禪宗大師）那裡，提起這段因緣。大愚說：『黃檗真是婆婆媽媽的心腸。』禪師忽然頓悟，便回去侍奉黃檗。 後來前往河北弘揚佛法，傳授正法眼藏。 鼎州德山宣鑒禪師（Deshan Xuanjian，禪宗大師） 侍立在龍潭（Longtan，地名）身邊。深夜要下去，因為天黑，龍潭點燃紙燭給禪師。禪師剛接過，龍潭就吹滅了。禪師忽然大悟，行禮。 龍潭問：『你見到了什麼道理？』 禪師說：『從今天以後，不再懷疑天下老和尚的舌頭了。』 龍潭第二天早上對大眾開示說：『大眾中有一個人，牙齒像利劍，眼睛像流星，口像血盆，面色像黑漆，一棒打下去也不回頭。他日後會在孤峰頂上盤結草菴，呵』

【English Translation】 English version Question: What was the cause and condition when you first visited Mazu (Mazu, a Zen master)? Baizhang (Baizhang, a Zen master) mentioned the cause and condition of your second visit, and you involuntarily stuck out your tongue. Baizhang asked, 'What are you doing?' You replied, 'Today is because I, your student, have witnessed the great function and application of Master Ma.' Baizhang asked, 'Are you going to inherit Master Ma's mantle in the future?' You replied, 'I do not know Master Ma. If I were to inherit him, I fear I would cut off my descendants.' Baizhang said, 'So it is, so it is.' Later, the interactions between teacher and disciple were not just once. You lived on Huangbo Mountain (Huangbo Mountain) and transmitted the Correct Dharma Eye. Zen Master Longtan Chongxin of Lizhou (Longtan Chongxin, a Zen master) One day, he asked the Venerable Tianhuang (Tianhuang, a Zen master), 'I have served the teacher for a long time, but I have not received your instruction.' Tianhuang said, 'There is not a day that I do not instruct you.' The Zen master asked, 'Where is the instruction?' Tianhuang said, 'When you bring tea, I receive it for you. If you put your palms together in respect, I raise my hand.' The Zen master thus attained enlightenment. Later, he lived in Longtan (Longtan) and transmitted the Correct Dharma Eye. Zen Master Linji Yixuan of Zhenfu (Linji Yixuan, a Zen master) Initially, he visited Huangbo (Huangbo, a Zen master) and asked about the great meaning of the Buddha-dharma. After asking three times, Huangbo struck him sixty times with his staff. When he arrived at Dayu's (Dayu, a Zen master) place, he mentioned this cause and condition. Dayu said, 'Huangbo has such a grandmotherly heart.' The Zen master suddenly had a sudden enlightenment and returned to serve Huangbo. Later, he went to Hebei to propagate the Dharma and transmitted the Correct Dharma Eye. Zen Master Deshan Xuanjian of Dingzhou (Deshan Xuanjian, a Zen master) He was standing by Longtan's (Longtan, a place name) side. Late at night, he was about to go down, and because it was dark, Longtan lit a paper candle for the Zen master. As soon as the Zen master received it, Longtan blew it out. The Zen master suddenly had a great enlightenment and bowed. Longtan asked, 'What principle have you seen?' The Zen master said, 'From today onwards, I will no longer doubt the tongues of all the old monks in the world.' The next morning, Longtan addressed the assembly, saying, 'Among you there is a person whose teeth are like sharp swords, whose eyes are like shooting stars, whose mouth is like a blood basin, whose face is like black lacquer, and who does not turn back even when struck with a staff. In the future, he will build a thatched hut on the peak of a solitary mountain, ha!'

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佛罵祖去在。師即焚卻文字便行。

后住德山。傳正法眼。

魏府興化存獎禪師

初參臨濟發明。后遇大覺。打二十棒。因悟臨濟參黃檗因緣。后出世住興化。繼嗣臨濟。傳正法眼。

福州雪峰義存禪師

九上洞山。三到投子。尋到德山。師資緣契。一日。問曰。從上諸聖以何法示人。

山打一棒云。道什麼。師忽悟。如桶底脫。

因至鰲山。巖頭作證。自己胸襟流出。可以蓋天蓋地。后歸雪峰。傳正法眼。

汝州寶應南院慧颙禪師

參興化和尚。大悟玄旨。密契宗風。啐啄應機。主賓互換。當鋒酬敵。獨冠諸方。居南院道場。傳正法眼。

韶州雲門文偃禪師

初參睦州陳尊宿。發明心地。尋入嶺。參雪峰。一日。遇升堂。僧問。如何是佛。

峰云。蒼天。蒼天。師聞。忽釋所疑。契會宗要。

后廣主劉氏請居雲門。傳正法眼。

汝州風穴延昭禪師

初參鏡清。發明祖意。后參南院。師才至門。院云。入門須辨主。

師云。端的請師分。院以左手拍膝。師便喝。院以右手拍膝。師又喝。

院舉左手云。遮里即從汝。舉右手云。那裡作么生。

師云。瞎。

院拈拄杖。師云。奪卻拄杖打和尚。

【現代漢語翻譯】 現代漢語譯本 佛罵祖，（如果）祖師要離開，（臨濟）就燒掉（佛的）文字，然後離開。

後來住在德山（Deshan），傳授正法眼藏（Zhengfayan）。

魏府興化存獎禪師（Xinghua Cunjiang Chanshi）

最初參訪臨濟（Linji）時開悟，後來遇到大覺（Dajue），被打了二十棒，因此領悟了臨濟參訪黃檗（Huangbo）的因緣。後來出世住在興化（Xinghua），繼承臨濟（Linji）的法脈，傳授正法眼藏（Zhengfayan）。

福州雪峰義存禪師（Xuefeng Yicun Chanshi）

九次上洞山（Dongshan），三次到投子（Touzi），後來找到德山（Deshan），師徒因緣相契合。有一天，（雪峰義存禪師）問道：『從前的諸位聖人，用什麼方法來開示人？』

德山（Deshan）打了他一棒，說：『說什麼？』雪峰義存禪師（Xuefeng Yicun Chanshi）忽然開悟，如同桶底脫落。

後來到鰲山（Aoshan），巖頭（Yantou）為他印證，（雪峰義存禪師）自己的胸襟流露出來，可以覆蓋天地。之後回到雪峰（Xuefeng），傳授正法眼藏（Zhengfayan）。

汝州寶應南院慧颙禪師（Baoying Nanyuan Huiyong Chanshi）

參訪興化和尚（Xinghua Heshang），大悟玄妙的旨意，秘密地契合宗門的風範，啐啄同時應機，主賓互相轉換，當鋒相對酬答敵人，獨自在各方稱冠。住在南院（Nanyuan）道場，傳授正法眼藏（Zhengfayan）。

韶州雲門文偃禪師（Yunmen Wenyan Chanshi）

最初參訪睦州陳尊宿（Muzhou Chen Zunsui），發明心地。之後進入嶺南，參訪雪峰（Xuefeng）。有一天，遇到雪峰（Xuefeng）升座說法，有僧人問道：『什麼是佛？』

雪峰（Xuefeng）回答說：『蒼天，蒼天。』雲門文偃禪師（Yunmen Wenyan Chanshi）聽了，忽然解開了疑惑，契合了宗門的要旨。

後來廣主劉氏（Guangzhu Liu Shi）請他住在雲門（Yunmen），傳授正法眼藏（Zhengfayan）。

汝州風穴延昭禪師（Fengxue Yanzhao Chanshi）

最初參訪鏡清（Jingqing），發明了祖師的意旨。後來參訪南院（Nanyuan），風穴延昭禪師（Fengxue Yanzhao Chanshi）才到門口，南院（Nanyuan）就說：『入門必須辨別主人。』

風穴延昭禪師（Fengxue Yanzhao Chanshi）說：『的確實請老師分辨。』南院（Nanyuan）用左手拍膝蓋，風穴延昭禪師（Fengxue Yanzhao Chanshi）便喝斥。 南院（Nanyuan）用右手拍膝蓋，風穴延昭禪師（Fengxue Yanzhao Chanshi）又喝斥。

南院（Nanyuan）舉起左手說：『這裡就依你。』舉起右手說：『那裡怎麼樣？』

風穴延昭禪師（Fengxue Yanzhao Chanshi）說：『瞎。』

南院（Nanyuan）拿起拄杖，風穴延昭禪師（Fengxue Yanzhao Chanshi）說：『奪走拄杖打和尚。』

English version When the Buddha scolded the Patriarch to leave, the Master (Linji) burned the scriptures and then departed.

Later, he resided at Deshan (德山), transmitting the Zhengfayan (正法眼藏, the Eye of the True Dharma).

Zen Master Xinghua Cunjiang (興化存獎禪師) of Wei Prefecture

He initially attained enlightenment upon visiting Linji (臨濟). Later, he encountered Dajue (大覺) and was struck twenty times, thereby realizing the karmic connection of Linji's visit to Huangbo (黃檗). Subsequently, he emerged into the world, residing at Xinghua (興化), succeeding Linji (臨濟), and transmitting the Zhengfayan (正法眼藏, the Eye of the True Dharma).

Zen Master Xuefeng Yicun (雪峰義存禪師) of Fuzhou

He ascended Dongshan (洞山) nine times and visited Touzi (投子) three times. Eventually, he found Deshan (德山), where the teacher-student relationship aligned. One day, he asked, 'What Dharma do all the sages of the past use to instruct people?'

Deshan (德山) struck him once and said, 'What are you saying?' Xuefeng Yicun (雪峰義存禪師) suddenly awakened, like the bottom falling out of a bucket.

Later, upon arriving at Aoshan (鰲山), Yantou (巖頭) certified his enlightenment. Xuefeng Yicun's (雪峰義存禪師) own understanding flowed forth, capable of covering heaven and earth. Afterward, he returned to Xuefeng (雪峰), transmitting the Zhengfayan (正法眼藏, the Eye of the True Dharma).

Zen Master Huiyong (慧颙禪師) of Baoying Nanyuan (寶應南院) in Ruzhou

He visited the Venerable Xinghua (興化和尚) and greatly awakened to the profound meaning, secretly aligning with the style of the school. The 'chick and shell' (啐啄) responded to the moment, host and guest interchanged, and he faced enemies head-on, uniquely excelling in all directions. Residing at the Nanyuan (南院) monastery, he transmitted the Zhengfayan (正法眼藏, the Eye of the True Dharma).

Zen Master Yunmen Wenyan (雲門文偃禪師) of Shaozhou

He initially visited Chen Zunsui (陳尊宿) of Muzhou (睦州), illuminating his mind-ground. Subsequently, he entered the Lingnan region and visited Xuefeng (雪峰). One day, he encountered Xuefeng (雪峰) ascending the Dharma seat. A monk asked, 'What is Buddha?'

Xuefeng (雪峰) replied, 'Blue sky, blue sky.' Upon hearing this, Yunmen Wenyan (雲門文偃禪師) suddenly resolved his doubts and aligned with the essence of the school.

Later, Liu Shi (劉氏), the ruler of Guang, invited him to reside at Yunmen (雲門), where he transmitted the Zhengfayan (正法眼藏, the Eye of the True Dharma).

Zen Master Fengxue Yanzhao (風穴延昭禪師) of Ruzhou

He initially visited Jingqing (鏡清), illuminating the Patriarch's intent. Later, he visited Nanyuan (南院). As soon as Fengxue Yanzhao (風穴延昭禪師) arrived at the gate, Nanyuan (南院) said, 'Upon entering, one must discern the master.'

Fengxue Yanzhao (風穴延昭禪師) said, 'Indeed, I ask the teacher to discern.' Nanyuan (南院) patted his knee with his left hand, and Fengxue Yanzhao (風穴延昭禪師) immediately shouted. Nanyuan (南院) patted his knee with his right hand, and Fengxue Yanzhao (風穴延昭禪師) shouted again.

Nanyuan (南院) raised his left hand and said, 'Here, I will follow you.' He raised his right hand and said, 'What about there?'

Fengxue Yanzhao (風穴延昭禪師) said, 'Blind.'

Nanyuan (南院) picked up his staff, and Fengxue Yanzhao (風穴延昭禪師) said, 'Snatch the staff and strike the monk.'

【English Translation】 English version When the Buddha scolded the Patriarch to leave, the Master (Linji) burned the scriptures and then departed.

Later, he resided at Deshan (德山), transmitting the Zhengfayan (正法眼藏, the Eye of the True Dharma).

Zen Master Xinghua Cunjiang (興化存獎禪師) of Wei Prefecture

He initially attained enlightenment upon visiting Linji (臨濟). Later, he encountered Dajue (大覺) and was struck twenty times, thereby realizing the karmic connection of Linji's visit to Huangbo (黃檗). Subsequently, he emerged into the world, residing at Xinghua (興化), succeeding Linji (臨濟), and transmitting the Zhengfayan (正法眼藏, the Eye of the True Dharma).

Zen Master Xuefeng Yicun (雪峰義存禪師) of Fuzhou

He ascended Dongshan (洞山) nine times and visited Touzi (投子) three times. Eventually, he found Deshan (德山), where the teacher-student relationship aligned. One day, he asked, 'What Dharma do all the sages of the past use to instruct people?'

Deshan (德山) struck him once and said, 'What are you saying?' Xuefeng Yicun (雪峰義存禪師) suddenly awakened, like the bottom falling out of a bucket.

Later, upon arriving at Aoshan (鰲山), Yantou (巖頭) certified his enlightenment. Xuefeng Yicun's (雪峰義存禪師) own understanding flowed forth, capable of covering heaven and earth. Afterward, he returned to Xuefeng (雪峰), transmitting the Zhengfayan (正法眼藏, the Eye of the True Dharma).

Zen Master Huiyong (慧颙禪師) of Baoying Nanyuan (寶應南院) in Ruzhou

He visited the Venerable Xinghua (興化和尚) and greatly awakened to the profound meaning, secretly aligning with the style of the school. The 'chick and shell' (啐啄) responded to the moment, host and guest interchanged, and he faced enemies head-on, uniquely excelling in all directions. Residing at the Nanyuan (南院) monastery, he transmitted the Zhengfayan (正法眼藏, the Eye of the True Dharma).

Zen Master Yunmen Wenyan (雲門文偃禪師) of Shaozhou

He initially visited Chen Zunsui (陳尊宿) of Muzhou (睦州), illuminating his mind-ground. Subsequently, he entered the Lingnan region and visited Xuefeng (雪峰). One day, he encountered Xuefeng (雪峰) ascending the Dharma seat. A monk asked, 'What is Buddha?'

Xuefeng (雪峰) replied, 'Blue sky, blue sky.' Upon hearing this, Yunmen Wenyan (雲門文偃禪師) suddenly resolved his doubts and aligned with the essence of the school.

Later, Liu Shi (劉氏), the ruler of Guang, invited him to reside at Yunmen (雲門), where he transmitted the Zhengfayan (正法眼藏, the Eye of the True Dharma).

Zen Master Fengxue Yanzhao (風穴延昭禪師) of Ruzhou

He initially visited Jingqing (鏡清), illuminating the Patriarch's intent. Later, he visited Nanyuan (南院). As soon as Fengxue Yanzhao (風穴延昭禪師) arrived at the gate, Nanyuan (南院) said, 'Upon entering, one must discern the master.'

Fengxue Yanzhao (風穴延昭禪師) said, 'Indeed, I ask the teacher to discern.' Nanyuan (南院) patted his knee with his left hand, and Fengxue Yanzhao (風穴延昭禪師) immediately shouted. Nanyuan (南院) patted his knee with his right hand, and Fengxue Yanzhao (風穴延昭禪師) shouted again.

Nanyuan (南院) raised his left hand and said, 'Here, I will follow you.' He raised his right hand and said, 'What about there?'

Fengxue Yanzhao (風穴延昭禪師) said, 'Blind.'

Nanyuan (南院) picked up his staff, and Fengxue Yanzhao (風穴延昭禪師) said, 'Snatch the staff and strike the monk.'

---

莫言不道。

院云。三十年住持。今日被黃面浙子鈍致。

師云。和尚大似持缽不得。詐道不饑。

院云。曾到此間否。

師云。是何言歟。

院云。端的問汝。

師云。也不得放過。

院云。且坐喫茶。師即展禮。

後嗣宗風。應溈仰懸記。大振祖機。傳正法眼。

汝州首山省念禪師

遍參知識。常誦法華經。到風穴會中。一日。遇升堂。風穴示眾云。世尊不說說。迦葉不聞聞。良久。便下座。

師曰。此頓悟心宗。遂入室。具陳所證。

風穴再問曰。世尊不說說。迦葉不聞聞。汝作么生會。

師曰。動容揚古路。不墮悄然機。風穴然之。

后住首山。傳正法眼。

汾州太子院善昭禪師

太原人也。積習熏聞。孤標異俗。去飾受具。杖䇿遊方。所至少留。隨機扣問。歷參知識七十餘員。最後受印汝州念禪師。由是名聲頗聞。緇素嚮慕。前後八請。皆不一諾。

淳化四年。道俗千人迎至西河。方止斯院。門庭峻捷。玄機莫湊。所印可者皆為道器。德譽洋洋。名播　上國。都尉李侯請居潞府承天。彼方士民。灑涕遮留。師謂專使曰。暫赴廚饌。食畢取書。既而詣之。不起于座。已趣圓寂。阇維后。收舍利起

【現代漢語翻譯】 現代漢語譯本 不要不說話。

院主說：『我住持三十年，今天被你這個黃面浙江人難住了。』

禪師說：『和尚你很像拿著缽卻說自己不餓。』

院主說：『你曾經來過這裡嗎？』

禪師說：『這是什麼話？』

院主說：『我確實是在問你。』

禪師說：『也不能放過你。』

院主說：『請坐下喝茶。』禪師立刻行禮。

後來嗣宗的宗風，應驗了溈仰（Weiyang）宗的懸記，大大振興了祖師的機鋒，傳授正法眼藏。

汝州首山省念（Shoushan Xingnian）禪師

他廣泛參訪善知識，經常誦讀《法華經》。到風穴（Fengxue）禪師的法會中，有一天，遇到風穴禪師升座說法，風穴禪師開示大眾說：『世尊不說說，迦葉（Kasyapa）不聞聞。』良久，便下座。

省念禪師說：『這是頓悟心宗。』於是進入方丈室，詳細陳述自己所證悟的境界。

風穴禪師再次問道：『世尊不說說，迦葉不聞聞，你作何理解？』

省念禪師回答說：『動容揚古路，不墮悄然機。』風穴禪師認可了他的見解。

後來，省念禪師住在首山（Shoushan），傳授正法眼藏。

汾州太子院善昭（Shanzhao）禪師

他是太原人。長期熏習佛法，品格孤高，不同於世俗。剃除裝飾，受持具足戒，拄著枴杖四處遊方。每到一個地方，稍作停留，隨機請教。先後參訪了七十多位善知識。最後在汝州念（Nian）禪師處得到印可。因此名聲遠揚，僧俗都仰慕他。前後八次邀請他，他都沒有答應。

淳化四年，當地道俗一千多人迎接他到西河（Xihe），他才住進太子院（Tai Zi Yuan）。他的門庭高峻，玄機深奧，凡是被他認可的人，都是可以造就的法器。他的德行和聲譽廣為流傳，名聲傳到京城。都尉李侯（Li Hou）請他到潞府（Lu Fu）的承天寺（Cheng Tian Si）居住。當地的士人和百姓，流著眼淚挽留他。善昭禪師對專使說：『請允許我先去廚房吃點東西。吃完飯後，我再取文書。』之後，他去了廚房，沒有從座位上站起來，就已經圓寂了。火化后，人們收集了他的舍利，建造了塔。

【English Translation】 English version Do not remain silent.

The abbot said, 'I have been the abbot for thirty years, and today I am stumped by you, a yellow-faced man from Zhejiang.'

The Zen master said, 'Venerable monk, you are much like holding a bowl but claiming not to be hungry.'

The abbot said, 'Have you ever been here before?'

The Zen master said, 'What kind of question is that?'

The abbot said, 'I am indeed asking you.'

The Zen master said, 'I cannot let you off either.'

The abbot said, 'Please sit down and have some tea.' The Zen master immediately bowed.

Later, the lineage's style corresponded to the Weiyang (Weiyang) school's prophecy, greatly revitalizing the ancestral mechanism, and transmitting the Eye of the True Dharma.

Zen Master Xingnian (Shoushan Xingnian) of Shoushan (Shoushan), Ruzhou

He widely visited knowledgeable teachers and often recited the Lotus Sutra. Arriving at Zen Master Fengxue's (Fengxue) assembly, one day, he encountered Fengxue ascending the Dharma seat. Fengxue instructed the assembly, saying, 'The World-Honored One does not speak of speaking; Kasyapa (Kasyapa) does not hear of hearing.' After a long pause, he descended from the seat.

Zen Master Xingnian said, 'This is the sudden enlightenment school of mind.' Thereupon, he entered the abbot's room and thoroughly presented his realized state.

Fengxue asked again, 'The World-Honored One does not speak of speaking; Kasyapa does not hear of hearing. How do you understand this?'

Xingnian replied, 'Moving and expressing the ancient path, not falling into silent mechanisms.' Fengxue approved of his understanding.

Later, Zen Master Xingnian resided at Shoushan (Shoushan), transmitting the Eye of the True Dharma.

Zen Master Shanzhao (Shanzhao) of Taizi Yuan (Tai Zi Yuan), Fenzhou

He was a native of Taiyuan. Long accustomed to the influence of the Dharma, his character was lofty and different from worldly customs. He shaved his head, received the complete precepts, and traveled around with a staff. Wherever he went, he stayed briefly, asking questions as opportunities arose. He visited more than seventy knowledgeable teachers. Finally, he received approval from Zen Master Nian (Nian) of Ruzhou. Because of this, his reputation spread far and wide, and both monks and laypeople admired him. He was invited eight times, but he did not agree to any of them.

In the fourth year of Chunhua, more than a thousand local monks and laypeople welcomed him to Xihe (Xihe), and he finally resided in Taizi Yuan (Tai Zi Yuan). His monastic environment was lofty and precipitous, and its profound mechanisms were difficult to fathom. Those who were approved by him were all vessels of the Dharma that could be cultivated. His virtue and reputation spread widely, and his name reached the capital. Military Commissioner Li Hou (Li Hou) invited him to reside at Chengtian Temple (Cheng Tian Si) in Lufu (Lu Fu). The local scholars and people, shedding tears, tried to persuade him to stay. Zen Master Shanzhao said to the special envoy, 'Please allow me to go to the kitchen to eat something first. After eating, I will take the documents.' Afterward, he went to the kitchen and, without rising from his seat, had already entered parinirvana. After cremation, people collected his relics and built a pagoda.

---

塔。

師平生閱大藏經六遍。提綱宗要一十䇿。其餘應物機緣具如本傳。

問。心地未安時如何。

師曰。誰亂你。

僧曰。爭奈這個何。

師云。自作自受。

問。學人未悟時如何。

師云。誰言未悟。

僧曰。悟后如何。

師云。莫詐明頭。

問。祖意教意。是同是別。

師云。巖高松冷健。澗曲水流遲。

問。如何是祖師西來意。

師云。青絹扇子足風涼。

問。如何是學人著力處。

師云。嘉州打大像。

問。如何是學人轉身處。

師云。陜府灌鐵牛。

問。如何是學人親切處。

師云。河西弄師子。

問。如何是第一玄。

師云。親囑飲光前。

僧曰。如何是第二玄。

師云。絕相離言詮。

僧曰。如何是第三玄。

師云。明鑑照無偏。

僧曰。恁么則三玄已超今古外。九天皆唱太平歌。

師云。杲日舒光無不照。幽冥盡耀豁乾坤。

上堂云。夫參學者。須具本分眼目。臨機別取邪正。不受人謾。不被佛祖所滯。不隨言語所轉。不被諸法所惑。不依一切神妙解會。凡有來者盡皆驗破。何故。伊倚會解。展弄機鋒。求覓知

【現代漢語翻譯】 現代漢語譯本 塔（指代某位禪師或高僧）。

這位禪師一生閱讀《大藏經》六遍，提煉出綱領和宗要共十條策略。至於其他應機教化的因緣，都詳細記載在他的傳記中。

問：當內心無法安定時，該怎麼辦？

師父說：誰擾亂了你？

僧人說：奈何不了這個不安的心啊！

師父說：自作自受。

問：學人未開悟時，該如何是好？

師父說：誰說你未開悟？

僧人說：開悟之後又如何？

師父說：不要假裝明白。

問：祖師的意旨和佛教的教義，是相同還是不同？

師父說：高高的山巖上，松樹挺拔而清冷；彎彎的溪澗里，流水緩慢而悠長。

問：什麼是祖師西來（指達摩祖師從印度來到中國）的意旨？

師父說：青色的絹扇帶來足夠的涼風。

問：什麼是學人應該著力的地方？

師父說：在嘉州（地名）打造大佛像。

問：什麼是學人應該轉身的地方？

師父說：在陜府（地名）給鐵牛澆灌鐵水。

問：什麼是學人最親切的地方？

師父說：在河西（地名）耍弄獅子。

問：什麼是第一玄妙？

師父說：親自囑託飲光（Mahakasyapa，摩訶迦葉，佛陀的大弟子）。

僧人說：什麼是第二玄妙？

師父說：超越一切表象，脫離一切言語的詮釋。

僧人說：什麼是第三玄妙？

師父說：明亮的鏡子照耀一切，沒有偏頗。

僧人說：既然如此，那麼這三重玄妙已經超越了古今，整個世界都在歌唱太平。

師父說：燦爛的太陽散發光芒，無所不照，幽暗之處都被照亮，天地一片光明。

上堂開示說：參禪學習的人，必須具備自身的眼光和見解，在面臨各種情況時能夠辨別邪正，不被人欺騙，不被佛祖所束縛，不被言語所迷惑，不被諸法所困擾，不依賴任何神妙的解釋和理解。凡是來請教的人，都要徹底檢驗和破除他們的執著。為什麼呢？因為他們依賴於理解和解釋，賣弄機鋒，尋求知識。

【English Translation】 English version Ta (referring to a Chan master or a high-ranking monk).

The master read the entire Tripitaka (Da zang jing, the complete collection of Buddhist texts) six times in his life, extracting ten key strategies and principles. Other opportunities for teaching and guidance are detailed in his biography.

Question: What should I do when my mind is not at peace?

Master said: Who is disturbing you?

Monk said: What can I do about this restless mind!

Master said: You reap what you sow.

Question: What should a student do when they are not enlightened?

Master said: Who says you are not enlightened?

Monk said: What about after enlightenment?

Master said: Don't pretend to be enlightened.

Question: Are the Patriarch's (Zu shi, referring to Bodhidharma) intention and the Buddhist teachings the same or different?

Master said: On the high cliffs, the pines are tall and cold; in the winding streams, the water flows slowly.

Question: What is the meaning of the Patriarch's coming from the West (Zu shi xi lai yi, referring to Bodhidharma's arrival in China from India)?

Master said: A blue silk fan provides enough cool breeze.

Question: Where should a student focus their efforts?

Master said: Casting a large statue in Jia Zhou (Jia Zhou, a place name).

Question: Where should a student turn around?

Master said: Pouring iron into an iron ox in Shan Fu (Shan Fu, a place name).

Question: Where is the most intimate place for a student?

Master said: Playing with lions in He Xi (He Xi, a place name).

Question: What is the first mystery?

Master said: Personally entrusted to Yinguang (Mahakasyapa, one of Buddha's main disciples).

Monk said: What is the second mystery?

Master said: Transcending all appearances, detached from all verbal explanations.

Monk said: What is the third mystery?

Master said: A bright mirror illuminates everything without bias.

Monk said: If that's the case, then these three mysteries have already surpassed the past and present, and the whole world is singing songs of peace.

Master said: The bright sun shines its light everywhere, illuminating all darkness, and the universe is filled with light.

Giving a lecture, he said: Those who study Chan must have their own vision and understanding, be able to distinguish between right and wrong when facing various situations, not be deceived by others, not be bound by the Buddhas and Patriarchs, not be confused by words, not be troubled by all dharmas, and not rely on any miraculous explanations or understandings. All those who come to ask for guidance must have their attachments thoroughly examined and broken. Why? Because they rely on understanding and explanations, show off their cleverness, and seek knowledge.

---

見。問佛問祖。向上向下。自意祖意。皆可打伊。直饒一切不依。恰好點罰。萬水千山。恰好吃棒。到恁么時。是個漢始得。凡有編辟言句。或蓋或覆。將來辨主眼目。或呈知見。擎頭戴角。一識得。盡好打也。或只當面識破。或則貶之辱之。狀似軒鏡臨臺。有何[(魅-未+夭)-ㄙ]魅可現乎。何故。狐貍能隱本狀者也。珍重。

建中靖國續燈錄卷第一

福州等覺禪院住持傳法沙門普明收印經板頭錢。恭為今上皇帝祝延　聖壽。闔郡官僚同資　祿位。雕造續燈錄印板一部。計三函　時崇寧二年十月　日謹題。 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二　　　［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第八世

韶州雲門山文偃匡真禪師法嗣

成都府香林澄遠禪師

姓上官氏。漢州綿竹人也。投成都真相院出家。十六歲圓具。后離蜀入秦。登青峰。躡子陵。旋之荊湘。參後龍牙。有發機之地。尋過嶺。摳衣雲門匡真禪師。請益祖意。大豁所疑。侍奉十有八載。日探玄旨。

復歸成都。請住導江水請宮吳將軍院。甲子歲。嘉王奏請師住香林禪院。雍熙四年丁亥二

【現代漢語翻譯】 現代漢語譯本 見。問佛問祖（詢問佛和祖師）。向上向下（探尋真理的各個方面）。自意祖意（自己的理解和祖師的教誨）。皆可打伊（都可以打破）。直饒一切不依（即使一切都不依賴）。恰好點罰（正好可以懲罰）。萬水千山（歷經艱辛）。恰好吃棒（正好應該捱打）。到恁么時（到那個時候）。是個漢始得（才算是個真正的修行人）。凡有編辟言句（凡是有偏頗的言論）。或蓋或覆（或掩蓋或顛倒）。將來辨主眼目（拿來辨別主人的眼光）。或呈知見（或者呈現自己的見解）。擎頭戴角（自以為是）。一識得（一旦識破）。盡好打也（都應該打）。或只當面識破（或者只是當面識破）。或則貶之辱之（或者貶低羞辱他）。狀似軒鏡臨臺（就像高懸的鏡子照在臺上）。有何[(魅-未+夭)-ㄙ]魅可現乎（有什麼妖魔鬼怪可以顯現呢）？何故（為什麼）？狐貍能隱本狀者也（因為狐貍能夠隱藏自己的原形）。珍重。

建中靖國續燈錄卷第一

福州等覺禪院住持傳法沙門普明收印經板頭錢。恭為今上皇帝祝延 聖壽。闔郡官僚同資 祿位。雕造續燈錄印板一部。計三函 時崇寧二年十月 日謹題。 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二 ［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第八世

韶州雲門山文偃匡真禪師法嗣

成都府香林澄遠禪師

姓上官氏。漢州綿竹人也。投成都真相院出家。十六歲圓具。后離蜀入秦。登青峰。躡子陵。旋之荊湘。參後龍牙。有發機之地。尋過嶺。摳衣雲門匡真禪師（Yunmen Kuangzhen） 。請益祖意。大豁所疑。侍奉十有八載。日探玄旨。

復歸成都。請住導江水請宮吳將軍院。甲子歲。嘉王奏請師住香林禪院。雍熙四年丁亥二

【English Translation】 English version See. Question the Buddha, question the Patriarch. Upward, downward (exploring all aspects of truth). Self-intention, Patriarch's intention (one's own understanding and the Patriarch's teachings). All can be struck down. Even if one relies on nothing at all, it is just right for punishment. Through myriad waters and thousand mountains (experiencing hardship), it is just right to receive the staff. Only at such a time is one a true person. All biased words, whether covering up or overturning, can be used to discern the master's eye. Or presenting one's own views, holding one's head high and wearing horns (being self-righteous), once recognized, all should be struck. Or simply recognizing it face to face, or else demoting and humiliating them, like a high-hanging mirror facing a stage, what demons and monsters can appear? Why? Because foxes can hide their original form. Treasure this.

Continued Records of the Lamp of Jianzhong Jingguo, Volume 1

The abbot and Dharma-transmitting Shramana Puming of Dengjue Chan Monastery in Fuzhou collected money for the printing plates. Respectfully wishing the current Emperor a long and holy life. All the officials of the prefecture jointly contributed to their rank and position. Carving a set of printing plates for the Continued Records of the Lamp, totaling three cases. Respectfully inscribed on a day in the tenth month of the second year of Chongning. 卍 New Continued Collection, Volume 78, No. 1556, Continued Records of the Lamp of Jianzhong Jingguo

Continued Records of the Lamp of Jianzhong Jingguo, Volume 2 [Song Dynasty Edition]

Compiled by Weibai, the Dharma-transmitting Buddha Country Chan Master (Minister) and Abbot of Fayun Chan Monastery in Tokyo

The Gate of Responding to the Occasion

Eighth Generation of Chan Master Xingsi of Qingyuan Mountain in Luling

Dharma Successor of Chan Master Wenyan Kuangzhen of Yunmen Mountain in Shaozhou

Chan Master Chengyuan of Xianglin Monastery in Chengdu Prefecture

His surname was Shangguan. He was from Mianzhu in Hanzhou. He entered the Sangxiang Monastery in Chengdu to become a monk. He received full ordination at the age of sixteen. Later, he left Shu and entered Qin, climbed Qingfeng, followed Ziling, and traveled to Jing and Xiang. He visited Longya and had a place for initiating the mechanism. Soon after crossing the mountains, he adjusted his robes before Chan Master Kuangzhen of Yunmen (Yunmen Kuangzhen). He sought instruction on the Patriarch's intention and greatly resolved his doubts. He served him for eighteen years, daily exploring the profound meaning.

He returned to Chengdu and was invited to reside at General Wu's Monastery in Daojiang. In the year of Jiazi, Prince Jia requested the master to reside at Xianglin Monastery. The second year of Yongxi, Dinghai.

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月。知府密學宋公珰。請至普安院安下。十二日。遍辭眾官曰。老僧行腳去。

通判曰。遮僧風狂。八十歲行去那裡。

密學曰。大善知識。去住自在。

至十三日。示眾云。老僧四十年來。不能打得成一片。言訖坐逝。

府主為師作喪主。十六日。歸葬香林院方丈之北烏。

問。法身極則處。請師一言。

師曰。出入自在。

僧曰。未審如何保任。

師云。親自聞知。

問。師子窟中無異獸。香林密意付何人。

師云。此之一問。闔國盡知。

問。如何是毗盧師．法身主。

師云。為象竭力。

僧曰。未審意旨如何。

師云。阇梨還記得么。

僧曰。適來已祇對和尚了也。

師云。禍出私門。

問。如何是無縫塔。

師云。合掌當胸。

僧曰。如何是塔中人。

師云。露也。

問。大道真源。如何得到。

師云。問者是誰。

僧曰。作何道業。即得與道相應。

師云。無你用心處。

問。三乘十二分教即不問。如何是宗門中事。

師云。檀特．羅浮。

僧曰。學人未省。乞師垂示。

師云。幸不去遠。

問。大肯底人更有

【現代漢語翻譯】 現代漢語譯本 知府密學宋公珰（Song Gongdang，官名）邀請他到普安院安頓。十二日，他向眾官員告別說：『老僧要行腳雲遊去了。』

通判說：『這和尚瘋了嗎？八十歲了還要去哪裡？』

密學說：『這是位大善知識，來去自由。』

到了十三日，他向眾人開示說：『老僧我四十年來，不能打成一片。』說完就坐化圓寂了。

府主為他主持喪事，十六日，歸葬于香林院方丈之北。

問：『法身（Dharmakaya）的極則之處是什麼？請師父用一句話來說明。』

師父說：『出入自在。』

僧人問：『不知如何保任？』

師父說：『親自聞知。』

問：『獅子窟中沒有其他野獸，香林（Xianglin，地名）的密意傳給何人？』

師父說：『這個問題，全國上下都知道。』

問：『如何是毗盧師（Vairocana Buddha），法身之主？』

師父說：『為象竭力。』

僧人問：『不知師父的意旨是什麼？』

師父說：『阇梨（Ajari，梵語，意為導師）還記得嗎？』

僧人說：『剛才我已經回答過和尚您了。』

師父說：『禍出私門。』

問：『如何是無縫塔？』

師父說：『合掌當胸。』

僧人問：『如何是塔中人？』

師父說：『露也。』

問：『大道真源，如何才能得到？』

師父說：『問者是誰？』

僧人問：『做什麼道業，才能與道相應？』

師父說：『沒有你用心的地方。』

問：『三乘十二分教（佛教經文的分類）暫且不問，如何是宗門中的事？』

師父說：『檀特（Dante），羅浮（Luofu）。』

僧人說：『學人我不明白，請師父開示。』

師父說：『幸好沒有去遠。』

問：『大肯底人更有甚麼奇特處？』

【English Translation】 English version Prefectural Governor and Academician Song Gongdang invited him to settle down at Puan Monastery. On the twelfth day, he bid farewell to all the officials, saying, 'This old monk is going on a pilgrimage.'

The Vice-Prefect said, 'Is this monk crazy? Where is he going at eighty years old?'

The Academician said, 'He is a great virtuous teacher, free to come and go as he pleases.'

On the thirteenth day, he addressed the assembly, saying, 'This old monk has been unable to achieve oneness for forty years.' After speaking, he passed away peacefully in a seated posture.

The Prefect hosted the funeral for the master. On the sixteenth day, he was buried north of the abbot's quarters at Xianglin Monastery.

Question: 'What is the ultimate state of the Dharmakaya (Dharmakaya, the body of the Law)? Please explain it in one sentence.'

The Master said, 'Coming and going freely.'

The monk asked, 'How does one maintain it?'

The Master said, 'Personally hear and know.'

Question: 'There are no other beasts in the lion's den. To whom is the secret intention of Xianglin (Xianglin, place name) entrusted?'

The Master said, 'This question is known throughout the entire country.'

Question: 'What is Vairocana Buddha (Vairocana Buddha), the master of the Dharmakaya?'

The Master said, 'Exerting effort for the elephant.'

The monk asked, 'What is the meaning of this?'

The Master said, 'Do you remember, Ajari (Ajari, Sanskrit for teacher)?'

The monk said, 'I have already answered you, Venerable.'

The Master said, 'Misfortune comes from within.'

Question: 'What is a seamless pagoda?'

The Master said, 'Palms together at the chest.'

The monk asked, 'What is the person inside the pagoda?'

The Master said, 'Revealed.'

Question: 'How can one attain the true source of the Great Way?'

The Master said, 'Who is asking?'

The monk asked, 'What kind of practice should one do to be in accordance with the Way?'

The Master said, 'There is no place for your effort.'

Question: 'The Three Vehicles and Twelve Divisions of Teachings (classifications of Buddhist scriptures) are not asked about. What is the matter within the Zen school?'

The Master said, 'Dante, Luofu.'

The monk said, 'This student does not understand. Please enlighten me.'

The Master said, 'Fortunately, you have not gone far.'

Question: 'What is so special about the people of Da Kending?'

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疑也無。

師云。冥冥獨語。

問。大了底人如何抉擇。

師云。驀過多少。

問。如何是祖師西來意。

師云。覿面相呈。更無餘事。

僧曰。十二時中如何履踐。

師云。不用氣力。

問。如何是三身佛。

師云。狐非師子類。

僧曰。如何是三身中人。

師云。燈非日月明。

問。佛法兩字為什麼轉說轉新。

師云。與天下人作榜樣。

僧曰。直得句下無私時如何。

師云。進道有門。

問。滅音王已前是什麼人先悟。

師云。名流天地。

問。如何是西來的的意。

師云。坐久成勞。

僧曰。便迴轉時如何。

師云。墮落深坑。

問。如何是地獄中人。

師云。瞥然多劫。

僧曰。修何行業。即得如是。

師云。不改舊時容。

僧曰。畢竟如何。

師云。千里不同頭。

問。如何是祖意。

師云。靈機自照。

僧曰。如何是教意。

師云。遮里是什麼所在。

僧曰。祖意與教意。相去多少。

師云。速禮三拜。

問。生死海中出頭不得者。如何提接。

師云。酌然不虛。

【現代漢語翻譯】 現代漢語譯本 問：還有疑惑嗎？ 師父說：獨自在黑暗中低語。 問：開悟的人如何抉擇？ 師父說：錯過了多少？ 問：什麼是祖師（Patriarch）西來的真意？ 師父說：面對面呈現，沒有其他事情。 僧人問：一天十二個時辰中如何修行？ 師父說：不用費力。 問：什麼是三身佛（Trikaya）？ 師父說：狐貍不是獅子的同類。 僧人問：什麼是三身中的人？ 師父說：燈不如日月明亮。 問：佛法（Buddhadharma）這兩個字為什麼越說越新？ 師父說：為天下人做榜樣。 僧人問：達到句下毫無私心時如何？ 師父說：進道有門。 問：滅音王（extinction sound king）之前是什麼人先開悟？ 師父說：名揚天地。 問：什麼是西來的真意？ 師父說：坐久了成為勞累。 僧人問：如果迴轉時如何？ 師父說：墮落到深坑裡。 問：什麼是地獄中的人？ 師父說：一瞬間就是多劫。 僧人問：修什麼行業，才能得到這樣（的境界）？ 師父說：不改變舊時的容貌。 僧人問：究竟如何？ 師父說：千里之外，頭顱各異。 問：什麼是祖意（Patriarch's intention）？ 師父說：靈妙的機能自然照耀。 僧人問：什麼是教意（teaching's intention）？ 師父說：這裡是什麼地方？ 僧人問：祖意與教意，相差多少？ 師父說：快禮拜三次。 問：在生死海中無法脫身的人，如何提拔接引？ 師父說：真實不虛。

【English Translation】 English version Question: Are there still doubts? The Master said: Murmuring alone in the darkness. Question: How does an enlightened person make decisions? The Master said: How much have you missed? Question: What is the true meaning of the Patriarch's (Zushi) coming from the West? The Master said: Presenting face to face, there is nothing else. A monk asked: How should one practice during the twelve periods of the day? The Master said: Without using effort. Question: What is the Trikaya (Sanshin) Buddha? The Master said: A fox is not the same kind as a lion. A monk asked: What is a person within the Trikaya? The Master said: A lamp is not as bright as the sun and moon. Question: Why do the two words 'Buddhadharma' (佛法) become newer the more they are spoken? The Master said: To be a role model for all people. A monk asked: What happens when one reaches a state of no selfishness under the phrase? The Master said: There is a gate to advancing on the path. Question: Before the extinction sound king (滅音王), who was the first to awaken? The Master said: Famous throughout heaven and earth. Question: What is the true meaning of coming from the West? The Master said: Sitting for too long becomes tiring. A monk asked: What if one turns back? The Master said: Falling into a deep pit. Question: What is a person in hell? The Master said: An instant is many kalpas. A monk asked: What kind of karma should one cultivate to attain such (a state)? The Master said: Not changing the old appearance. A monk asked: What is it ultimately like? The Master said: A thousand miles apart, the heads are different. Question: What is the Patriarch's intention (Zui)? The Master said: The wondrous function naturally illuminates. A monk asked: What is the teaching's intention (Kyoui)? The Master said: What place is this? A monk asked: How much difference is there between the Patriarch's intention and the teaching's intention? The Master said: Quickly bow three times. Question: For those who cannot escape from the sea of birth and death, how can they be lifted up and guided? The Master said: Truly not false.

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問。教法未來時如何。

師云。閻羅天子。

僧曰。來后如何。

師云。大宋國里。

問。不出門而知天下時如何。

師云。大海里藏身。

問。不犯日前事。來機何辨的。

師云。十字路頭華表柱。

問。一舉便及第時如何。

師云。𨁝跳上天。走過東海。

僧曰。恁么則撒手那邊去也。

師云。蝦跳不出鬥。

問。如何是心出家。

師云。牛頭栴檀。

僧曰。意旨如何。

師云。熏天炙地。

問。如何是諸佛心。

師云。妄想中註腳。

僧曰。如何是和尚心。

師云。向阇梨道什麼。

問。三界茫茫。如何止息。

師云。妙機在掌。

僧曰。更有用心處也無。

師云。事不重言。

問。諸佛從何證得。

師云。莫虛此問。

僧曰。得證后如何。

師云。百草頭上。

問。真妄俱泯時如何。

師云。阇梨善。

問。香林善對。

僧曰。還得祖意也無。

師云。適來問什麼。

問。本來無一物。將何指示人。

師云。黑底黑。白底白。

僧曰。意旨如何。

師云。一人才了

【現代漢語翻譯】 現代漢語譯本 問：請問，未來的教法會是怎樣的？ 師父說：閻羅天子（掌管地獄的神）。 僧人問：未來之後又會如何？ 師父說：在大宋國里。 問：不出門卻能知曉天下事，這是怎樣的境界？ 師父說：像在大海里藏身一樣。 問：不追究犯錯之前的事，如何辨別未來的機緣？ 師父說：就像十字路口的華表柱一樣，顯而易見。 問：一下子就能考中及第，這是怎樣的境界？ 師父說：一躍跳上天，走過東海。 僧人說：這樣說來，就是撒手放開一切，到那邊去了。 師父說：小蝦跳不出鬥。 問：什麼是心出家？ 師父說：牛頭栴檀（比喻稀有珍貴）。 僧人問：其中的意義是什麼？ 師父說：香氣熏天，熱力炙地。 問：什麼是諸佛的心？ 師父說：在妄想中加註解。 僧人問：什麼是和尚的心？ 師父說：你向阇梨（弟子）說什麼？ 問：三界茫茫，如何才能止息？ 師父說：玄妙的機緣就在掌握之中。 僧人問：還有更深一層的用心之處嗎？ 師父說：事不過三。 問：諸佛是從何處證悟的？ 師父說：不要白費力氣問這個問題。 僧人問：證悟之後又是如何？ 師父說：在百草頭上，無處不在。 問：真與妄都泯滅時，會是怎樣？ 師父說：阇梨，你很好。 問：香林（人名）善於應對。 僧人問：他是否領會了祖師的意旨？ 師父說：你剛才問了什麼？ 問：本來就一無所有，要用什麼來指示他人？ 師父說：黑的就是黑的，白的就是白的。 僧人問：其中的意義是什麼？ 師父說：一個人才明白罷了。

【English Translation】 English version Question: What will the Dharma be like in the future? The Master said: Yama Raja (the King of Hell). The monk asked: What will happen after the future? The Master said: In the Great Song Dynasty. Question: How is it possible to know the world without going out of doors? The Master said: Like hiding oneself in the great ocean. Question: Without dwelling on past mistakes, how can future opportunities be discerned? The Master said: Like the ornamental columns at the crossroads, they are obvious. Question: What is it like to pass the imperial examination in one try? The Master said: Leaping up to the sky, walking across the East Sea. The monk said: In that case, it means letting go of everything and going over there. The Master said: A shrimp cannot jump out of a bucket. Question: What is 'mind renunciation'? The Master said: Ox-head sandalwood (a metaphor for something rare and precious). The monk asked: What is the meaning of that? The Master said: The fragrance perfumes the sky, the heat scorches the earth. Question: What is the mind of all Buddhas? The Master said: Adding footnotes to delusions. The monk asked: What is the Master's mind? The Master said: What are you saying to the acarya (disciple)? Question: The three realms are vast and boundless. How can they be brought to rest? The Master said: The wonderful opportunity is in your grasp. The monk asked: Is there a deeper level of effort to be made? The Master said: A matter is not spoken of more than twice. Question: From where did all the Buddhas attain enlightenment? The Master said: Don't waste your effort asking this question. The monk asked: What is it like after enlightenment is attained? The Master said: On top of every blade of grass, everywhere. Question: What is it like when truth and falsehood are both extinguished? The Master said: Acarya, you are good. Question: Xianglin (a person's name) is good at responding. The monk asked: Did he understand the Patriarch's meaning? The Master said: What did you ask just now? Question: Originally there is nothing at all. What can be used to instruct others? The Master said: Black is black, white is white. The monk asked: What is the meaning of that? The Master said: Only one person understands.

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一人來。

問。起坐相隨。為什麼不覷其容。

師云。圖他一粒米。

問。如何是和尚方便門。

師云。更無別說。

僧曰。便與么去。還合道否。

師云。千江萬水。

問。如何是諸佛本源。

師云。所問端的。

僧曰。究竟如何。

師云。前後際斷。

問。一子出家。九族解脫。目連為什麼母入地獄。

師云。礭。

問。古鏡未磨時如何。

師云。清機不在掌。

僧曰。磨后如何。

師云。歷歷在當人。

問。如何是平常心。

師云。早朝不審。晚后珍重。

問。一塵含法界。九世剎那分。未審一塵從何起。

師云。起也。

問。格外之談。什麼人得聞。

師云。須彌山。

問。抱璞投師。請師一鑒。

師云。靈龜曳尾。

僧曰。未審是真是假。

師云。伶利者可知。

師云。是汝諸人儘是擔缽囊向外行腳。還識得性也未。若識得。試出來道看。你若識不得。祇是被人熱瞞將去。且問你諸人。是你參學。日夕用心。掃地煎茶。遊山玩水。你且釘釘喚什麼作自性。諸人且道始終不變不異。無高無下。無好無丑。不生不滅。究竟歸於何處

【現代漢語翻譯】 現代漢語譯本 一人前來請教。

問：起身落座都跟隨您，為什麼不仔細觀察（學習）您的容貌（神態）？

師父說：爲了圖謀（得到）你（施捨的）一粒米。

問：什麼是和尚接引眾生的方便之門？

師父說：沒有其他的說法。

僧人說：就這麼去做，符合（佛）道嗎？

師父說：要經歷千江萬水（才能領悟）。

問：什麼是諸佛的根本源頭？

師父說：你問的問題很到位。

僧人說：究竟是怎樣的？

師父說：前念后念都斷絕（無法追溯）。

問：一人出家，九族都能得到解脫，為什麼目連（Maudgalyayana，釋迦摩尼十大弟子之一，以神通著稱）的母親還會墮入地獄？

師父說：礭（què，語氣詞，表示肯定或決絕）。

問：古鏡未曾打磨的時候是怎樣的？

師父說：清凈的機能不在掌握之中。

僧人說：打磨之後又是怎樣的？

師父說：清清楚楚地在每個人自身。

問：什麼是平常心？

師父說：早晨見面不問候，晚上分別卻很客氣。

問：一粒微塵包含整個法界，九世的時間只在一剎那之間。請問這一粒微塵是從哪裡生起的？

師父說：生起就生起了。

問：超乎尋常的談論，什麼樣的人能夠聽聞？

師父說：須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。

問：懷抱璞玉來拜見您，請師父您來鑑別一下。

師父說：靈龜拖著尾巴（比喻隱藏自己的才能）。

僧人說：不知道這是真的還是假的？

師父說：聰明伶俐的人自然知道。

師父說：你們這些人都是挑著缽囊向外遊方行腳，可曾認識自己的本性？如果認識了，試著說出來看看。如果還不認識，只是被人白白地矇騙了。且問你們，是你們參學，日夜用心，掃地煎茶，遊山玩水，你們且確定一下，把什麼叫做自性？你們說說，那始終不變不異，無高無下，無好無丑，不生不滅的，究竟歸於何處？

【English Translation】 English version A person came to inquire.

Question: Rising and sitting, I follow you closely. Why don't I observe your countenance (demeanor) carefully?

The Master said: To scheme for a grain of your rice (alms).

Question: What is the expedient gate of a monk to guide sentient beings?

The Master said: There is no other explanation.

The monk said: If I proceed in this way, will it accord with the (Buddhist) path?

The Master said: (You must experience) a thousand rivers and ten thousand waters (to realize it).

Question: What is the original source of all Buddhas?

The Master said: Your question is to the point.

The monk said: What is it ultimately like?

The Master said: The preceding thought and the following thought are cut off (cannot be traced).

Question: If one son leaves home (becomes a monk), nine generations of his family will be liberated. Why did Maudgalyayana's (one of the ten great disciples of Shakyamuni Buddha, known for his supernatural powers) mother still fall into hell?

The Master said: Indeed (què, an interjection expressing affirmation or decisiveness).

Question: What is it like when an ancient mirror has not yet been polished?

The Master said: The clear function is not within grasp.

The monk said: What is it like after it has been polished?

The Master said: It is clearly present in each person themselves.

Question: What is ordinary mind?

The Master said: Not inquiring in the morning, but being courteous when parting in the evening.

Question: A single mote of dust contains the entire Dharma realm, and nine eons are divided into a single instant. I venture to ask, where does this single mote of dust arise from?

The Master said: It arises.

Question: What kind of person can hear extraordinary talk?

The Master said: Mount Sumeru (the sacred mountain in Buddhist cosmology).

Question: I bring unpolished jade to seek your guidance. Please, Master, appraise it.

The Master said: A divine turtle drags its tail (a metaphor for concealing one's talents).

The monk said: I don't know if it's real or fake?

The Master said: The clever ones will naturally know.

The Master said: All of you are carrying your bowls and bags, traveling outward. Have you recognized your own nature yet? If you have, try to speak it out. If you haven't, you are just being deceived in vain. Let me ask you, is it your study, your diligent effort day and night, sweeping the floor and brewing tea, traveling the mountains and enjoying the water, what do you definitively call your self-nature? Tell me, where does that which is always unchanging, undifferentiated, without high or low, without good or bad, without birth or death, ultimately return to?

---

。諸人還知得下落所在也未。若於這裡知得所在。是諸佛解脫法門。悟道見性。始終不疑不慮。一任橫行。一切人不奈你何。

出言吐氣。實有來處。收得元本契書。如人買田。尚乃須得元本契書。若不得他元本契書。終是不穩。遮莫經官判狀。亦是不得。其奈不收得元本契書。終是被奪卻。你等諸人蔘禪學道。亦復如是。還有人收得元本契書么。試拈出看。你且喚什麼作元本契書。諸人試道看。若是伶利底。才聞與么說著。便知去處。若不知去處。向外邊學得千般巧妙。記持解會。口似傾河。終不究竟。與你自己天地差別。且去衣缽下。體當尋覓看。若有個見處。上來這裡。老僧與你證明。若覓不得去。且依行隊。

上堂云。諸上坐。古往今來祇是一個無事人。不造作。不攀緣。無所得。一念相應。不受後有。不見病惱逼迫。四大本空。五蘊虛假。起心動念。有少疑慮。盡屬魔民。皆落妄想。若得實地。順逆皆通。實際理地。無法當情。凡有施設。不住前塵。物物當體。都無所得。本來解脫。不假功成。故曰一切法常住。且無你加減處。盡十方法界。一塵一剎。頭頭並是一真人體。皆是受由門庭。若離此外。別有何見。並是捏目生花。三頭二首。外道邪魔。鬼神群隊。且不編入本性。與你自己了無交涉

【現代漢語翻譯】 現代漢語譯本：各位，你們是否知道它的下落所在？如果在這裡知道了它的所在，那就是諸佛解脫的法門，悟道見性，始終不疑不慮，任你自由自在，任何人都奈何不了你。

一言一行，都有實在的來處。要收回根本的憑據，就像人買田地，尚且需要得到根本的契約。如果得不到根本的契約，終究是不穩妥的。即使經過官府判決，也是沒用的。奈何沒有收回根本的契約，最終會被奪走。你們各位參禪學道，也是如此。有人收回根本的契約了嗎？試著拿出來看看。你們且說說什麼是根本的契約？各位試著說說看。如果是聰明伶俐的人，才聽到這樣說，便知道去處。如果不知道去處，向外邊學得千般巧妙，記住理解，口若懸河，終究是不究竟的，與你自己天差地別。且放下衣缽，仔細尋覓看看。如果有個見處，上來這裡，老僧為你證明。如果找不到，就暫且跟隨隊伍。

上堂開示說：各位，自古至今只有一個無事人（wú shì rén，指沒有執著、沒有煩惱的人），不造作，不攀緣，無所得。一念相應，不受後有（hòu yǒu，指未來的果報）。不見病惱逼迫，四大（sì dà，指地、水、火、風四種構成物質世界的元素）本空，五蘊（wǔ yùn，指色、受、想、行、識五種構成人身心的要素）虛假。起心動念，有少許疑慮，都屬於魔民，都落入妄想。如果得到實地，順境逆境都通達。實際理地，沒有法可以執著。凡有所施設，不住於過去的塵境。萬物當體，都沒有所得。本來解脫，不需假借功力而成。所以說一切法常住，且沒有你增減的地方。盡十方法界，一塵一剎，處處都是一真人體（yī zhēn rén tǐ，指真如自性所顯現的身體），都是受用的門庭。如果離開這些，還有什麼別的見解？都是捏著眼睛生出幻花，三頭二首，外道邪魔，鬼神群隊，都不編入本性，與你自己毫無關係。

【English Translation】 English version: Do you all know where it lies? If you know where it lies here, that is the Dharma gate of liberation for all Buddhas, realizing the Tao and seeing the nature, without doubt or worry from beginning to end. Let you go freely, and no one can do anything to you.

Every word and breath has a real source. You must recover the fundamental contract, just as when a person buys land, they still need to obtain the fundamental contract. If you cannot obtain the fundamental contract, it will ultimately be unstable. Even if it goes through official judgment, it is useless. Unfortunately, without recovering the fundamental contract, it will eventually be taken away. It is the same for you all who practice Chan and study the Tao. Has anyone recovered the fundamental contract? Try to show it to me. What do you call the fundamental contract? Try to say it. If you are clever, you will know where to go as soon as you hear this. If you don't know where to go, and you learn thousands of clever things from the outside, memorizing and understanding, with eloquence like a pouring river, it will ultimately not be thorough, and there will be a world of difference from your true self. Put down your robe and bowl (yī bō, refers to the monk's belongings, symbolizing detachment), and look for it carefully. If you have a view, come up here, and this old monk will certify it for you. If you cannot find it, then temporarily follow the group.

Ascending the hall, he said: 'All of you, from ancient times to the present, there has only been one 'no-person' (wú shì rén, refers to someone without attachments or worries), not creating, not clinging, without attainment. With one thought in accord, not subject to future existence (hòu yǒu, refers to future karmic retribution). Not seeing the oppression of sickness and trouble, the four elements (sì dà, refers to the four elements of earth, water, fire, and wind that constitute the material world) are fundamentally empty, and the five aggregates (wǔ yùn, refers to the five aggregates of form, feeling, thought, volition, and consciousness that constitute the human body and mind) are false. If you have even a little doubt when thoughts arise, you all belong to the demons and fall into delusion. If you attain the real ground, you will be able to pass through favorable and adverse circumstances. In the realm of actual principle, there is no Dharma to cling to. Whatever is established does not dwell on past dust. All things as they are, there is nothing to be gained. Originally liberated, not relying on effort to achieve. Therefore, it is said that all Dharmas are constant, and there is no place for you to add or subtract. Throughout the ten Dharma realms, every mote of dust and every moment is the body of the one true person (yī zhēn rén tǐ, refers to the body manifested by the true nature of Suchness), all are the gates of reception. If you leave these, what other views are there? They are all like creating illusory flowers by rubbing your eyes, with three heads and two faces, externalist heretics, demons, and hordes of ghosts and spirits, not included in the original nature, and have nothing to do with your true self.'

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。

上堂云。諸人還見有眾生界么。還見有上來下去么。還見有諸佛境界么。還見有世間．出世間么。還見有苦樂貴賤么。還見有生死去來種種等事么。且你諸人妄認凡夫。你還實識得凡夫性么。你一個身。假借父母胞胎．地水火風．五穀氣味資持。隨陰陽成長。有一個形體。百年．五十年。還歸四大去。什麼處是你凡夫性。又作么生知道聖人自別將片身心擬入聖位。你作么生入。什麼處是你去處。還實有來去么。還實有舍凡夫位。入聖人位么。若言實有。頭上安頭。若言實無。斬頭覓活。

你個個出來。言語分明。叉手並足。不可是精魅鬼神來助。你各各好生體取。莫憨癡。雲門先師道。我舉一則語。教你直下承當。早是撒屎著。你頭上直饒拈一毫頭。盡大地一齊明得去。也是剜肉作瘡。然雖如是。亦須到這田地始得。莫椋虛。每日祇為你諸人心不休歇。忉忉為你。祇教你自省去。算你不是別人。受屈作么。香林且不嫌你諸人。實無法傳授與你。亦不曾說著一字。信即便信。不信。自家停騰。莫向這裡看。老僧口為你得徹困。猶自不用心。且莫殢我。

上堂云。悟了底人。見一切境各不別。竹是竹。木是木。山河大地不礙眼睛。你諸人還見拂子么。眾無語。便下座。

饒州薦福承古禪師

【現代漢語翻譯】 現代漢語譯本 上堂時，禪師說道：『各位，你們還看得到眾生界（所有有情眾生的存在領域）嗎？還看得到向上和向下嗎？還看得到諸佛的境界（佛陀所證悟的境界）嗎？還看得到世間和出世間嗎？還看得到苦樂、貴賤嗎？還看得到生死、去來種種事情嗎？』 你們這些人，錯誤地認為自己是凡夫。你們真的認識凡夫的本性嗎？你們的身體，是藉由父母的胞胎、地水火風（構成物質世界的四大元素）、五穀氣味來滋養，隨著陰陽而成長。有一個形體，百年、五十年後，還是要歸於四大。哪裡是你的凡夫本性？ 又如何知道聖人會特別將片刻的心念投入聖位？你如何進入聖位？哪裡是你的去處？真的有來去嗎？真的有捨棄凡夫位，進入聖人位嗎？如果說真的有，那是頭上安頭（多此一舉）。如果說真的沒有，那是斬頭覓活（緣木求魚）。 你們一個個出來，言語要分明。叉手並足（佛教徒的禮儀姿勢），難道是精魅鬼神來幫助你們？你們各自好好體會，不要愚癡。雲門先師（雲門文偃禪師）說：『我舉出一個公案，教你們當下承擔，這已經是撒屎著（多此一舉）了。』 就算你拈起一根毫毛，整個大地都一起明白，也是剜肉作瘡（多此一舉）。雖然如此，也必須到達這種田地才行。不要虛度光陰。每天只是因為你們的心不停止，忉忉（憂愁）地為你們，只是教你們自己反省。算起來不是別人受委屈，為何要自討苦吃？香林（香林澄遠禪師）並不嫌棄你們，實在沒有法可以傳授給你們，也不曾說過一個字。相信就相信，不相信，自己停下來思考。不要在這裡看。老僧（禪師自稱）為你們說得口乾舌燥，你們還是不用心。且不要纏著我。 上堂時，禪師說道：『悟道的人，見到一切境界都沒有分別。竹子是竹子，木頭是木頭，山河大地不會阻礙眼睛。』 你們各位還看得到拂子（禪宗常用的法器）嗎？ 眾人沒有回答。禪師便下座。 饒州薦福承古禪師

【English Translation】 English version In the Dharma Hall, the Zen master said: 'Do you all still see the realm of sentient beings (all sentient beings' existence)? Do you still see up and down? Do you still see the realm of all Buddhas (the state of enlightenment attained by the Buddhas)? Do you still see the mundane and the supramundane? Do you still see suffering and happiness, nobility and lowliness? Do you still see birth and death, coming and going, and all sorts of things?' You people, mistakenly identify yourselves as ordinary beings. Do you truly understand the nature of an ordinary being? Your body is borrowed from your parents' womb, sustained by earth, water, fire, and wind (the four elements that constitute the material world), and the flavors of the five grains. It grows with yin and yang. There is a form, and after a hundred or fifty years, it will return to the four elements. Where is your ordinary being's nature? And how do you know that a sage would specifically direct a moment of mind into the position of a sage? How do you enter that position? Where is your destination? Is there really coming and going? Is there really abandoning the position of an ordinary being and entering the position of a sage? If you say there really is, that's adding a head on top of a head (redundant). If you say there really isn't, that's seeking life by chopping off your head (futile).' 'Each of you come out, and speak clearly. With hands folded and feet together (a Buddhist gesture of respect), it can't be that spirits and demons are helping you? Each of you should contemplate this well, don't be foolish. Zen Master Yunmen (Yunmen Wenyan) said: 'I raise a koan, teaching you to take it on directly, and that's already adding shit on top of shit (redundant).' Even if you pick up a single hair, and the entire earth becomes clear all at once, that's also cutting flesh to make a wound (redundant). Even so, you must reach this state. Don't waste time. Every day, it's just because your minds don't stop, I worry about you, and just teach you to reflect on yourselves. It's not someone else suffering, why make trouble for yourselves? Xianglin (Xianglin Chengyuan) doesn't dislike you all, there's really no Dharma to transmit to you, and I haven't said a single word. Believe if you believe, if you don't believe, stop and think for yourselves. Don't look here. This old monk (the Zen master referring to himself) is exhausted from speaking for you, and you still don't use your minds. Don't pester me.' In the Dharma Hall, the Zen master said: 'Those who are enlightened see no difference in any state. Bamboo is bamboo, wood is wood, mountains and rivers don't obstruct the eyes.' Do you all still see the whisk (a ritual object commonly used in Zen Buddhism)? The assembly was silent. Then the Zen master descended from the seat. Zen Master Cheng Gu of Jianfu Temple in Raozhou

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操行高潔。稟性虛明。參大光敬玄禪師。乃曰。祇是個草里漢。

遂參福嚴雅禪師。乃曰。祇是個脫灑衲僧。

由是終日默然。深探先德洪規。一日。覽雲門禪師對機。忽然發悟。乃曰。卻較此子。自此韜藏。不求名聞。棲止云居山弘覺禪師塔中。四方學者奔湊。因曰古塔主也。

景祐四年冬。范公仲淹出守鄱陽。聞師道德。遣便請居薦福。開闡宗風。慶曆五年仲冬四日。升堂說偈云。

天地本同根。鳥飛空有跡。

雪伴老僧行。須彌撼金錫。

乙酉冬至四。靈光一點赤。

珍重會中人。般若彼羅蜜。

言畢坐逝。

開堂日。上首白捶罷。師云。適來如是咨白。大眾還甘也無。若據大眾分上。假饒諸佛出世。猶是自謾。祖師西來。誑惑庸小。自余之輩。不在形言。若也談禪說要。大似含血噀人。問答往來。如同魔嬈。禪德。大眾面前作么生下口。雖然如是。事無一向。理出百途。曲為下機。有疑請問。

問。如何是薦福境。

師云。莫。

僧曰。如何是境中人。

師云。莫。

問。知師久蘊囊中寶。今日當筵略借看。

師云。莫。

僧曰。和尚豈無方便。

師云。莫。

問。大善知識將何為

【現代漢語翻譯】 現代漢語譯本：

    他品行高潔，天性虛懷若谷。曾參訪大光敬玄禪師，敬玄禪師說：『不過是個鄉野之人。』（祇是個草里漢）

    於是他又參訪福嚴雅禪師，雅禪師說：『不過是個灑脫的出家人。』（祇是個脫灑衲僧）

    因此他整日沉默不語，深入探究前代高僧的宏大規矩。一天，他讀到雲門禪師的應機之語，忽然開悟，於是說：『倒要勝過這小子。』（卻較此子）從此韜光養晦，不求名聲顯赫，居住在云居山弘覺禪師的塔中。四方求學的人紛紛前來，因此人們稱他為古塔主。

    景祐四年冬天，范仲淹出任鄱陽太守，聽聞他的道德聲望，派人請他到薦福寺居住，弘揚禪宗。慶曆五年十一月四日，升座說法偈語說：

    『天地本來同根生，鳥兒飛過空中不留痕跡，
    雪花伴隨老僧行走，須彌山搖動著金錫。
    乙酉年冬至后第四天，一點靈光呈現紅色。
    珍重各位，般若波羅蜜。』

    說完便坐化圓寂。

    開堂說法那天，首座和尚按照規矩打板結束后，禪師說：『剛才這樣請問，各位還滿意嗎？如果按照各位的份上來說，即使諸佛出世，也還是自欺欺人。達摩祖師西來，迷惑愚笨之人。至於我們這些人，不在言語文字之中。如果談禪說要，就像含血噴人。問答往來，如同魔鬼擾亂。各位禪德，在大家面前如何開口呢？雖然如此，事情沒有絕對的，道理有千百條。爲了適應下等根機的人，有疑問請提問。』

    有人問：『如何是薦福寺的境界？』

    禪師說：『莫。』（不要。）

    僧人說：『如何是境界中的人？』

    禪師說：『莫。』（不要。）

    有人問：『知道禪師您長久以來蘊藏著囊中之寶，今天當著大家的面稍微借來看看。』

    禪師說：『莫。』（不要。）

    僧人說：『和尚難道沒有方便之法嗎？』

    禪師說：『莫。』（不要。）

    有人問：『大善知識將什麼作為？』

English version:

    He possessed lofty conduct and a nature of emptiness and clarity. He visited Zen Master Jingxuan of Daguang (Great Light), who said, 'Just a rustic fellow.' (祇是個草里漢)

    Subsequently, he visited Zen Master Ya of Fuyan (Blessing Cliff), who said, 'Just a free and unrestrained monk.' (祇是個脫灑衲僧)

    Thereafter, he remained silent all day, deeply exploring the grand precepts of former sages. One day, upon reading Zen Master Yunmen's (Cloud Gate) responsive words, he suddenly attained enlightenment, and said, 'Yet, I surpass this fellow.' (卻較此子) From then on, he concealed his talents and did not seek fame. He resided in the pagoda of Zen Master Hongjue (Vast Awareness) on Yunju Mountain (Cloud Dwelling Mountain). Scholars from all directions flocked to him, and thus he was called the Old Pagoda Master.

    In the winter of the fourth year of Jingyou (Prosperous Protection, era name), Fan Zhongyan (a famous official) was appointed governor of Poyang (north of Poyang Lake). Hearing of the Master's virtue, he sent someone to invite him to reside at Jianfu Temple (Recommended Blessing), to propagate the Zen tradition. On the fourth day of the eleventh month of the fifth year of Qingli (Celebrated Calendar, era name), he ascended the platform and spoke the following verse:

    'Heaven and earth originally share the same root,

A bird flies through the sky without leaving a trace. Snow accompanies the old monk's walk, Mount Sumeru shakes the golden staff. On the fourth day after the winter solstice of the year Yiyou, A single point of spiritual light appears red. Cherish everyone in this assembly, Prajna Paramita (Perfection of Wisdom).'

    After speaking, he passed away peacefully while seated.

    On the day of opening the Dharma hall, after the chief monk finished striking the gavel according to custom, the Master said, 'Just now, such an inquiry was made. Are you all satisfied? According to your perspective, even if all the Buddhas appeared in the world, it would still be self-deception. Bodhidharma (the first patriarch) came from the West, deluding the mediocre and small-minded. As for those like us, we are beyond words and language. If we talk about Zen and discuss essentials, it would be like spitting blood on others. Questions and answers back and forth are like demonic disturbances. Zen practitioners, how do you open your mouths before everyone? Although it is like this, things are not absolute, and principles emerge from a hundred paths. It is only for the sake of those with inferior faculties that I speak. If you have any doubts, please ask.'

    Someone asked, 'What is the realm of Jianfu Temple?'

    The Master said, 'Mo.' (Don't.)

    The monk said, 'What is the person within the realm?'

    The Master said, 'Mo.' (Don't.)

    Someone asked, 'Knowing that the Master has long treasured a jewel in his bag, today, in front of everyone, please lend it to us for a brief look.'

    The Master said, 'Mo.' (Don't.)

    The monk said, 'Does the Abbot not have any expedient means?'

    The Master said, 'Mo.' (Don't.)

    Someone asked, 'What does a great virtuous teacher take as...?'

【English Translation】 English version:

    He possessed lofty conduct and a nature of emptiness and clarity. He visited Zen Master Jingxuan of Daguang (Great Light), who said, 'Just a rustic fellow.' (祇是個草里漢)

    Subsequently, he visited Zen Master Ya of Fuyan (Blessing Cliff), who said, 'Just a free and unrestrained monk.' (祇是個脫灑衲僧)

    Thereafter, he remained silent all day, deeply exploring the grand precepts of former sages. One day, upon reading Zen Master Yunmen's (Cloud Gate) responsive words, he suddenly attained enlightenment, and said, 'Yet, I surpass this fellow.' (卻較此子) From then on, he concealed his talents and did not seek fame. He resided in the pagoda of Zen Master Hongjue (Vast Awareness) on Yunju Mountain (Cloud Dwelling Mountain). Scholars from all directions flocked to him, and thus he was called the Old Pagoda Master.

    In the winter of the fourth year of Jingyou (Prosperous Protection, era name), Fan Zhongyan (a famous official) was appointed governor of Poyang (north of Poyang Lake). Hearing of the Master's virtue, he sent someone to invite him to reside at Jianfu Temple (Recommended Blessing), to propagate the Zen tradition. On the fourth day of the eleventh month of the fifth year of Qingli (Celebrated Calendar, era name), he ascended the platform and spoke the following verse:

    'Heaven and earth originally share the same root,

A bird flies through the sky without leaving a trace. Snow accompanies the old monk's walk, Mount Sumeru shakes the golden staff. On the fourth day after the winter solstice of the year Yiyou, A single point of spiritual light appears red. Cherish everyone in this assembly, Prajna Paramita (Perfection of Wisdom).'

    After speaking, he passed away peacefully while seated.

    On the day of opening the Dharma hall, after the chief monk finished striking the gavel according to custom, the Master said, 'Just now, such an inquiry was made. Are you all satisfied? According to your perspective, even if all the Buddhas appeared in the world, it would still be self-deception. Bodhidharma (the first patriarch) came from the West, deluding the mediocre and small-minded. As for those like us, we are beyond words and language. If we talk about Zen and discuss essentials, it would be like spitting blood on others. Questions and answers back and forth are like demonic disturbances. Zen practitioners, how do you open your mouths before everyone? Although it is like this, things are not absolute, and principles emerge from a hundred paths. It is only for the sake of those with inferior faculties that I speak. If you have any doubts, please ask.'

    Someone asked, 'What is the realm of Jianfu Temple?'

    The Master said, 'Mo.' (Don't.)

    The monk said, 'What is the person within the realm?'

    The Master said, 'Mo.' (Don't.)

    Someone asked, 'Knowing that the Master has long treasured a jewel in his bag, today, in front of everyone, please lend it to us for a brief look.'

    The Master said, 'Mo.' (Don't.)

    The monk said, 'Does the Abbot not have any expedient means?'

    The Master said, 'Mo.' (Don't.)

    Someone asked, 'What does a great virtuous teacher take as...?'

---

人。

師云。莫。

僧曰。恁么則有問有答去也。

師云。莫。

有僧才擬伸問。

師云。問話且止。直饒問得答得。與道差殊。大眾。以此問話數個阇梨。總未有個出家眼目。一萬里外有善知識出世。洗耳攢眉。拂袖遠去。爭肯來遮里五體投地。問個如何若何。仁者。還知大眾各各自己分上是個什麼門風。是個什麼體格。直得諸佛仰望不及。天下祖師鎖口有分。若能如是明得見得。佛之與祖。如同夢幻空華。聞甚深法門。也似風聲谷響。自己穎脫獨㧞。猶閑法界有情。齊成正覺。豈不是丈夫漢．真出家兒。將此開堂所生鈞祉。上祝　今上皇帝。山嶽為壽。日月齊明。珍重。

問。青青翠竹儘是真如。鬱鬱黃花無非般若。如何是般若。

師云。黃泉無老少。

僧曰。春來草自青。

師云。聲名不朽。

僧曰。若然者。碧眼胡僧也皺眉。

師云。退後三步。

僧曰。若。

師云。吽。吽。

問。臨濟舉拂。學人起拳。是同是別師云。訛言亂眾。

僧曰。恁么則依令而行也。

師云。天涯海角。

問。曲調已成。還許學人繼和也無。

師云。官不容針。

僧曰。果是伯牙。

師云。自家看

【現代漢語翻譯】 現代漢語譯本 僧人問：『有人在嗎？』 師父說：『沒有。』 僧人說：『這樣說來，就是有問有答了。』 師父說：『沒有。』 有僧人剛要提問。 師父說：『提問暫且停止。即使問得對答得好，也與道相差甚遠。各位，像這樣問話的幾個阇梨（Śrāmaṇera，沙彌，佛教出家男子），總沒有一個具有出家人的眼光。即使一萬里外有善知識出世，洗耳恭聽，皺眉思考，拂袖而去，又怎肯來到這裡五體投地，問個如何若何。各位仁者，可知大家各自本分上是什麼門風，是什麼體格，以至於諸佛仰望不及，天下祖師閉口不言。若能如此明白透徹，佛與祖師，如同夢幻空花。聽聞甚深法門，也像風聲谷響。自己超脫穎拔，還顧及法界有情眾生，一同成就正覺。豈不是大丈夫，真正的出家人。將這開堂說法所生的福澤，上祝當今皇帝，山嶽般長壽，與日月同輝。珍重。』 問：『青青翠竹，儘是真如（Tathātā，事物的本然狀態）。鬱鬱黃花，無非般若（Prajñā，智慧）。如何是般若？』 師父說：『黃泉路上無老少。』 僧人說：『春天來了，草自然青。』 師父說：『聲名不會磨滅。』 僧人說：『如果這樣，碧眼胡僧（指達摩祖師）也會皺眉。』 師父說：『退後三步。』 僧人說：『若。』 師父說：『吽。吽。』 問：『臨濟（Línjì，禪宗大師）舉起拂塵，學人揮起拳頭，是相同還是不同？』師父說：『妖言惑眾。』 僧人說：『這樣就是依令而行了。』 師父說：『天涯海角。』 問：『曲調已經完成，還允許學人繼續唱和嗎？』 師父說：『官府不容針。』 僧人說：『果真是伯牙（Bóyá，春秋時期的著名琴師）。』 師父說：『自己看。』

【English Translation】 English version A monk asked: 'Is there anyone here?' The master said: 'No.' The monk said: 'In that case, there is question and answer.' The master said: 'No.' A monk was about to ask a question. The master said: 'Stop asking questions for now. Even if you ask well and answer well, it is far from the Dao. Everyone, among these several Śrāmaṇeras (novice monks) who ask questions like this, none of them have the eye of a true renunciant. Even if a wise teacher appears ten thousand miles away, listening attentively, furrowing their brows in thought, and leaving with a flick of their sleeves, how could they be willing to come here to prostrate themselves and ask about this and that. Kind people, do you know what the style and character of each of you is, such that even the Buddhas cannot reach it, and the patriarchs of the world have nothing to say? If you can understand and see this clearly, the Buddhas and patriarchs are like dreams and empty flowers. Hearing profound Dharma teachings is like the sound of wind in a valley. Being outstanding and independent, you still care about sentient beings in the Dharma realm, and together you achieve perfect enlightenment. Wouldn't that be a true man, a true renunciant? May the blessings generated from this Dharma talk be dedicated to the current Emperor, may his life be as long as the mountains, and may he shine as brightly as the sun and moon. Treasure this.' Asked: 'The green bamboo is entirely Tathātā (suchness, the true nature of things). The lush yellow flowers are none other than Prajñā (wisdom). What is Prajñā?' The master said: 'In the Yellow Springs, there is no old or young.' The monk said: 'When spring comes, the grass naturally turns green.' The master said: 'Fame will not perish.' The monk said: 'If that's the case, even the blue-eyed barbarian monk (referring to Bodhidharma) would frown.' The master said: 'Step back three paces.' The monk said: 'If.' The master said: 'Hūṃ. Hūṃ.' Asked: 'Línjì (a Chan master) raises his whisk, the student raises his fist, are they the same or different?' The master said: 'Spreading false rumors and confusing the masses.' The monk said: 'Then it is acting according to orders.' The master said: 'The ends of the earth.' Asked: 'The melody is already complete, is the student allowed to continue to harmonize?' The master said: 'The government does not allow a needle.' The monk said: 'Indeed, it is Bóyá (a famous musician from the Spring and Autumn period).' The master said: 'Look for yourself.'

---

。僧拊掌三下。

師云。三十棒。

問。學人上來。請師垂示。

師云。金剛草鞋。

僧曰。恁么則退後三步。

師云。酌然千萬里。

問。天人交集。四眾臻臨。如何是和尚為人底句。

師云。淥泛清波。

僧曰。點。

師云。過。僧拊掌。

師云。退。

問。一喝分賓主。照用一時行。此意如何。

師云。乾柴濕茭。僧便喝。

師云。紅𦦨炎天。

上堂云。雲門匡真大師。如今現在。諸人還見么。若也見得。便是山僧同參。見么。見么。此事直須諦聽始得。不可自謾。且如往古黃檗聞百丈和尚舉馬大師下喝因緣。他因大省。百丈問。子向後莫承嗣大師否。黃檗云。某雖識大師。要且不見大師。若承嗣大師。恐喪我兒孫。大眾。當時馬大師遷化未得五年。黃檗自言不見。當知黃檗見處不圓。要且祇具一隻眼。山僧即不然。識得雲門大師。亦見得雲門大師。方可承嗣雲門大師。祇如雲門入滅已得一百餘年。如今作么生說個親見底道理。會么。通人達士方可證明。眇之徒心生疑劣謗。見得。不在言之。未見者。如今看取。不請久立。珍重。

上堂云。夫出家為無為法。無為法中無利益．無功德。近來出家人貪著福慧。與

【現代漢語翻譯】 現代漢語譯本 僧人拍掌三下。

師父說：『打三十棒。』

僧人問：『學人前來，請師父開示。』

師父說：『金剛草鞋。』（比喻堅固不壞的修行）

僧人說：『既然這樣，那麼退後三步。』

師父說：『相隔千萬里之遙。』

僧人問：『天人和合，四眾弟子都來了，如何是和尚為人處世的關鍵語句？』

師父說：『碧波盪漾。』

僧人說：『點睛之筆。』

師父說：『過了。』僧人拍掌。

師父說：『退下。』

僧人問：『一喝分清賓主，照用同時進行，這是什麼意思？』

師父說：『乾燥的柴和潮濕的草。』僧人便喝了一聲。

師父說：『紅日炎炎。』

師父上堂說法：『雲門匡真大師（Yunmen Kuangzhen，禪宗大師名號），如今就在這裡。各位看到了嗎？如果看到了，便是與我同參。看到了嗎？看到了嗎？這件事必須仔細聽才能明白，不可自欺欺人。比如過去黃檗（Huangbo，禪宗大師名號）聽到百丈和尚（Baizhang，禪宗大師名號）提起馬大師（Mazu，禪宗大師名號）呵斥的因緣，因此大悟。百丈問：你以後莫非要繼承馬大師的衣缽嗎？黃檗說：我雖然認識馬大師，卻沒見到馬大師。如果繼承馬大師的衣缽，恐怕會斷了我的子孫。各位，當時馬大師圓寂還沒到五年，黃檗就說沒見到。可見黃檗的見解還不圓滿，只有一隻眼。我卻不是這樣，既認識雲門大師，也見到雲門大師，才能繼承雲門大師的衣缽。就像雲門入滅已經一百多年了，如今怎麼說親眼見到的道理？明白嗎？通達的人才能證明，愚昧的人會心生疑惑誹謗。見到的，無法用言語表達。沒見到的，現在好好看。不請大家久站，珍重。』

上堂說法：『出家是爲了無為法，無為法中沒有利益，沒有功德。近來的出家人貪圖福慧，與』

【English Translation】 English version The monk clapped his hands three times.

The Master said, 'Thirty blows.'

The monk asked, 'A student has come, please Master, give instructions.'

The Master said, 'Vajra sandals.' (Vajra: diamond, indestructible; sandals: represents practice)

The monk said, 'If that's so, then I'll step back three paces.'

The Master said, 'A vast distance of ten million miles.'

The monk asked, 'Gods and humans gather, the four assemblies arrive. What is the key phrase of the Abbot's way of being for others?'

The Master said, 'Green ripples on clear waves.'

The monk said, 'The finishing touch.'

The Master said, 'Passed.' The monk clapped his hands.

The Master said, 'Retreat.'

The monk asked, 'One shout distinguishes guest and host, illumination and function occur simultaneously. What does this mean?'

The Master said, 'Dry firewood and wet straw.' The monk then shouted.

The Master said, 'Scorching sun in the fiery sky.'

Ascending the hall, the Master said, 'Great Master Yunmen Kuangzhen (Yunmen Kuangzhen: name of a Chan master), is here now. Do you all see him? If you see him, then you are my fellow practitioners. Do you see him? Do you see him? This matter must be carefully listened to in order to understand, do not deceive yourselves. For example, in the past, Huangbo (Huangbo: name of a Chan master) heard Baizhang (Baizhang: name of a Chan master) mention the cause and condition of Master Mazu's (Mazu: name of a Chan master) shout, and thus had a great awakening. Baizhang asked, 'Will you inherit Master Mazu in the future?' Huangbo said, 'Although I recognize Master Mazu, I have not seen Master Mazu. If I were to inherit Master Mazu, I fear I would lose my descendants.' Everyone, at that time, Master Mazu had passed away for less than five years, and Huangbo himself said he had not seen him. It can be known that Huangbo's view was not complete, he only had one eye. I am not like that. I both recognize Master Yunmen and see Master Yunmen, only then can I inherit Master Yunmen. Just like Yunmen has been extinguished for over a hundred years, how can we speak of the principle of seeing him personally now? Do you understand? Those who are knowledgeable and understanding can prove it, those who are ignorant will give rise to doubt and slander. Those who have seen it cannot express it in words. Those who have not seen it, look now. I will not ask you to stand for long. Treasure this.'

Ascending the hall, the Master said, 'Leaving home is for the unconditioned Dharma. In the unconditioned Dharma, there is no benefit, no merit. Recently, those who have left home are greedy for blessings and wisdom, and'

---

道全乖。若為福慧。須到明心。若要達道。無你用心處。所以常勸諸人。莫學佛法。但自休心。利根者畫時解脫。鈍根者或三五年。遠不過十年。若不悟去。老僧與你入㧞舌地獄。參。

上堂云。行腳人面前說個什麼即得。何以十語九中。不如一默。然雖恁么道。大似斧斫了手摩挲。若更待山僧開口。可謂灸瘡瘢上更著艾炷。各自下去。

廬陵清原山行思禪師第九世

成都府香林澄遠禪師法嗣

隨州智門光祚禪師

久參香林。大悟心印。出為師表。緇素咸宗。啐啄迅機。應酬飛辨。門下嗣法。悉世宗匠。都尉李侯奏賜章服。坐滅雖遠。道風益揚。法子法孫。愈久愈盛。

上堂。良久。云。莫有作家禪客。出來。雖然如是。風不來。樹不動。

時有僧問。如何是佛。

師云。抱贓叫屈。

問。如何是祖師西來意。

師云。山云野雉。

問。如何是禪。

師云。最苦是黃連。

問。如何是道。

師云。甜底是甘草。

問。蓮花未出水時如何。

師云。蓮花。

僧曰。出水后如何。

師云。荷葉。

問。師子返躑即不問。虎頭生角時如何。

師云。生得幾個。

僧曰。恁么則退身三步

【現代漢語翻譯】 現代漢語譯本 如果追求圓滿，就背離了真理。如果想要獲得福慧，必須達到明心見性的境界。如果想要通達真道，就不要妄加用心。所以我常常勸告各位，不要去學佛法，只要讓自己的心平靜下來。根器好的人當下就能解脫，根器差的人或許需要三五年，最遠也不超過十年。如果不能領悟，老僧我就要讓你下拔舌地獄。參！

上堂說法時說：『在行腳僧面前說些什麼才好呢？』為什麼十句話有九句說中，還不如沉默不語？雖然這麼說，卻好像用斧頭砍了手，再來摩挲。如果還要等老僧我開口，那就像在已經潰爛的瘡疤上再用艾草燒灼。各自散去吧。

廬陵清原山行思禪師第九世

成都府香林澄遠禪師的法嗣

隨州智門光祚禪師

長久參學香林，大悟心印。出世成為眾人的表率，僧俗都尊崇他。應對機敏，辯才無礙。門下繼承他衣缽的弟子，都是世間的宗師。都尉李侯上奏朝廷賜予他章服。雖然圓寂已久，但他的道風卻更加發揚光大。他的法子法孫，時間越久越興盛。

上堂說法，良久不語，然後說：『有沒有能擔當的禪客，出來說說話？』雖然是這樣說，風不來，樹也不會動。

當時有僧人問：『什麼是佛？』

禪師說：『抱著贓物喊冤枉。』

問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』

禪師說：『山云野雉。』

問：『什麼是禪？』

禪師說：『最苦是黃連。』

問：『什麼是道？』

禪師說：『甜底是甘草。』

問：『蓮花未出水時如何？』

禪師說：『蓮花。』

僧人說：『出水后如何？』

禪師說：『荷葉。』

問：『獅子反擲（Shishi fanzhi）即不問，虎頭生角時如何？』

禪師說：『生得幾個？』

僧人說：『這樣我就退後三步了。』

【English Translation】 English version If you seek completeness, you deviate from the truth. If you want to attain blessings and wisdom, you must reach the state of seeing your own mind and nature. If you want to penetrate the true Way, do not engage in deliberate mental effort. Therefore, I often advise everyone not to study the Buddha's teachings, but simply to quiet your own mind. Those with sharp faculties will attain liberation immediately, while those with dull faculties may take three to five years, but no more than ten years at the most. If you fail to awaken, this old monk will send you to the Avici Hell of Pulled-Out Tongues. Investigate!

Addressing the assembly, he said: 'What can one say in front of a traveling monk?' Why is it that even if nine out of ten words are correct, it is still better to remain silent? Although I say this, it is like chopping one's hand with an axe and then caressing it. If you still wait for this old monk to speak, it would be like applying moxa cautery to a festering sore. Each of you, go now.

Ninth Generation of Qingyuan Xingsi (Ching-yuan Hsing-ssu) Zen Master of Luling

Dharma Heir of Xianglin Chengyuan (Hsiang-lin Ch'eng-yuan) Zen Master of Chengdu Prefecture

Zhimen Guangzuo (Chih-men Kuang-tso) Zen Master of Suizhou

Having long studied with Xianglin (Hsiang-lin), he greatly awakened to the mind-seal. He emerged as a model for others, and both monastics and laypeople revered him. He was quick-witted in his responses and eloquent in his arguments. The disciples who inherited his Dharma were all masters of their time. The Commandant Lord Li memorialized the court to bestow upon him ceremonial robes. Although his passing is long ago, his influence of the Way has grown even more. His Dharma heirs and their descendants have become increasingly prosperous over time.

Addressing the assembly, he paused for a long time, then said: 'Is there any capable Zen practitioner who can come forth and say something?' Although I say this, if the wind does not blow, the trees will not move.

At that time, a monk asked: 'What is Buddha?'

The Master said: 'Accusing others while holding the stolen goods.'

Asked: 'What is Bodhidharma's intention in coming from the West (zushi xi lai yi)?'

The Master said: 'Mountain clouds and wild pheasants.'

Asked: 'What is Zen?'

The Master said: 'The bitterest thing is Coptis chinensis (huanglian).' (A very bitter herb used in traditional Chinese medicine)

Asked: 'What is the Tao (dao)?'

The Master said: 'The sweetest thing is licorice (gancao).' (A sweet herb used in traditional Chinese medicine)

Asked: 'What is it like when the lotus flower has not yet emerged from the water?'

The Master said: 'Lotus flower.'

The monk said: 'What is it like after it emerges from the water?'

The Master said: 'Lotus leaf.'

Asked: 'I won't ask about the lion's somersault (shizi fanzhi), what about when a tiger's head grows horns?'

The Master said: 'How many have grown?'

The monk said: 'In that case, I will step back three paces.'

---

也。

師云。龍頭蛇尾。

問。古人拈起拄杖。意旨如何。

師云。看樓打樓。

僧曰。放下拄杖。意旨如何。

師云。百雜碎。

問。魚游陸地時如何。

師云。取死不遲。

僧曰。卻下碧潭時如何。

師云。鉆泥刺土。

問。諸法寂滅相。不可以言宣時如何。

師云。好個問頭。

僧曰。恁么則普天匝地。

師云。更是一堆。

問。如何是無縫塔。

師云。四楞著地。

僧曰。如何是塔中人。

師云。鼻孔三斤稱不起。

問。威音王已前。是什麼人先悟。

師云。何不問露柱。

僧曰。便恁么會時如何。

師云。二頭三手。

問。大用現前。不存軌則時如何。

師云。你為什麼趯破腳指頭。

問。金剛眼中著得個什麼。

師云。一把沙。

僧曰。為什麼如此。

師云。非公境界。

問。絕功勛處。如何履踐。

師云。更買兩緉草鞋。

僧曰。恁么則退步也。

師云。太少在。

問。國師三喚侍者。意旨如何。

師云。憐兒不覺丑。

僧曰。國師孤負侍者。意旨如何。

師云。美食

不中飽人餐。

僧曰。侍者孤負國師。意旨如何。

師云。粉骨碎身未足酬。

問。三身中。那身說法。

師云。阇梨鼻孔舍。

僧曰。因什麼如此。

師云。謗斯經故。獲罪如是。

問。作么生是和尚歇人一句。

師云。阇梨不恁么來即得。

僧曰。祇如恁么來。還得休歇也未。

師云。驢年。

問。盡大地人各置一問。問問各別。未審和尚如何祇對。師彈指一下。

僧曰。未審還副他問也無。

師云。隨州紙貴。

問。如何是不變異句。

師云。變也。

僧曰。畢竟如何。

師云。鳧腳長。鶴腳短。

問。如何是般若體。

師云。蚌含明月。

僧曰。如何是般若用。

師云。兔子懷胎。

問。未有世界時。還有佛法也無。

師云。少一時不生。剩一時不死。

問。如何是透法身句。

師云。猢猻系露柱。

問。空王殿主以何為侍者。

師云。樓至佛。

問。如何是清凈法身。

師云。滿眼是塵埃。

問。如何是色空。

師云。薤園裡賣蔥。

問。古鏡未磨時如何。

師云。也祇是個銅片。

【現代漢語翻譯】 現代漢語譯本：不吃飽飯的人的食物。

僧人問：『侍者辜負了國師（對國家有貢獻的禪師）的意旨，這是什麼意思？』

國師說：『即使粉身碎骨也難以報答。』

問：『三身（佛的三種化身，即法身、報身、應身）中，哪一身說法？』

國師說：『阇梨（梵語Acarya的音譯，意為導師）的鼻孔說法。』

僧人問：『因為什麼會這樣？』

國師說：『因為誹謗這部經，所以獲罪如此。』

問：『什麼是和尚（指禪師自己）讓人止息妄念的一句話？』

國師說：『阇梨不這樣來就可以。』

僧人問：『如果像這樣來了，還能得到止息嗎？』

國師說：『驢年（永遠不可能）。』

問：『如果讓整個大地的人每人提一個問題，問題各不相同，不知道和尚您如何回答？』國師彈了一下手指。

僧人問：『不知道這樣是否回答了他們的問題？』

國師說：『隨州（地名）的紙很貴。』

問：『什麼是永恒不變的句子？』

國師說：『變就是不變。』

僧人問：『究竟如何？』

國師說：『野鴨的腳長，鶴的腳短。』

問：『什麼是般若（梵語Prajna的音譯，意為智慧）的本體？』

國師說：『蚌含著明月。』

僧人問：『什麼是般若的功用？』

國師說：『兔子懷著胎。』

問：『在沒有世界的時候，還有佛法嗎？』

國師說：『少一時不生，剩一時不死。』

問：『什麼是透徹法身（佛的絕對精神之身）的句子？』

國師說：『猴子被拴在露柱上。』

問：『空王殿主用什麼作為侍者？』

國師說：『樓至佛（佛名）。』

問：『什麼是清凈法身（純潔的佛的身體）？』

國師說：『滿眼都是塵埃。』

問：『什麼是色空（物質與空性的統一）？』

國師說：『在薤園裡賣蔥。』

問：『古鏡未磨的時候是什麼樣子？』

國師說：『也只是個銅片。』

【English Translation】 English version: Not eating the food of a satiated person.

A monk asked: 'What does it mean that the attendant has failed the intentions of the National Teacher (a Chan master who contributed to the country)?'

The National Teacher said: 'Even pulverizing my bones and crushing my body would not be enough to repay.'

Asked: 'Among the three bodies (Trikaya, the three forms of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya), which body preaches the Dharma?'

The National Teacher said: 'The Acarya's (Sanskrit transliteration, meaning teacher) nostrils preach the Dharma.'

The monk asked: 'Why is it so?'

The National Teacher said: 'Because of slandering this scripture, the sin is thus acquired.'

Asked: 'What is the phrase of the Abbot (referring to the Chan master himself) that puts people to rest?'

The National Teacher said: 'It would be fine if the Acarya didn't come like this.'

The monk asked: 'If one comes like this, can one still attain rest?'

The National Teacher said: 'In the year of the donkey (never).'

Asked: 'If everyone on the entire earth were to ask a question, each question being different, how would the Abbot answer them?' The National Teacher snapped his fingers.

The monk asked: 'I wonder if that answered their questions?'

The National Teacher said: 'The paper in Suizhou (place name) is expensive.'

Asked: 'What is the immutable phrase?'

The National Teacher said: 'Change is immutability.'

The monk asked: 'What is it ultimately?'

The National Teacher said: 'The duck's legs are long, the crane's legs are short.'

Asked: 'What is the substance of Prajna (Sanskrit transliteration, meaning wisdom)?'

The National Teacher said: 'The clam contains the bright moon.'

The monk asked: 'What is the function of Prajna?'

The National Teacher said: 'The rabbit is pregnant.'

Asked: 'Before there was a world, was there still Buddha-dharma?'

The National Teacher said: 'A little less, it is not born; a little more, it does not die.'

Asked: 'What is the phrase that penetrates the Dharmakaya (the absolute spiritual body of the Buddha)?'

The National Teacher said: 'The monkey is tied to the exposed pillar.'

Asked: 'What does the Lord of the Empty King Hall use as an attendant?'

The National Teacher said: 'Louzhi Buddha (name of a Buddha).'

Asked: 'What is the pure Dharmakaya (pure body of the Buddha)?'

The National Teacher said: 'The eyes are full of dust.'

Asked: 'What is form and emptiness (the unity of matter and emptiness)?'

The National Teacher said: 'Selling scallions in the Allium tuberosum garden.'

Asked: 'What is it like when an ancient mirror has not been polished?'

The National Teacher said: 'It is just a piece of copper.'

---

僧曰。磨后如何。

師云。且收取。

問。學人有一問。未審還答也無。

師云。南地鵠。如地狐。

僧曰。意旨如何。

師云。三身里看。

師云。汝若進一步。即迷其理。若退一步。又失其事。若也寂然。又同無性。作么生免得此過。所以古人道。明知恁么故不犯。正當恁么時。切忌傾樸著。

上堂云。諸上坐。還有疑情。出來對眾。大家共你商量。理長處就。所以趙州八十尚自行腳。祇是要飽叢林。又且不擔板。若有作者。但請對眾施呈。忽有岐𨀘察辨。呈中藏鋒。忽棒忽喝。或施圓相。或象王回施。師子返擲。或拗折拄杖。或推倒禪床。但請施呈。還有么。眾無對。

又云。若是宗門中兒孫。須瞻祖師機。方可是祖師苗裔。不可吃卻祖師飯。著卻祖師衣。趁謴(古困切)過日。便道我是行腳僧。遮個祇喚作名字比丘。徒消信施。閻羅王久后索你草鞋錢有日在。莫道我得便宜。忽然一日眼光落地。入地獄如箭。又圖個什麼。各自著便宜。又不是憨漢也。久立。

示眾云。山僧記得在母胎中有一則語。今日舉示大眾。諸人不得作道理商量。還有人商量得么。若商量不得。三十年後不得錯舉。

灌州羅漢禪師

問。如何是佛。

師

【現代漢語翻譯】 現代漢語譯本 僧人問：『磨了之後怎麼樣？』 禪師說：『暫且收起來。』 僧人問：『學人有一個問題，不知道您是否回答？』 禪師說：『南方的鵠（hú，天鵝），像地上的狐貍。』 僧人問：『這話是什麼意思？』 禪師說：『在三身（佛教指法身、報身、應身）里看。』 禪師說：『你如果進一步，就迷惑了真理；如果退一步，又失去了實際。如果寂然不動，又如同沒有自性。怎樣才能避免這個過失呢？所以古人說，明明知道是這樣，所以不觸犯。正在這樣的時候，切忌輕率地暴露出來。』 禪師上堂說法時說：『各位禪師，還有什麼疑問嗎？出來當著大家的面，我們一起商量，理順其中的道理。所以趙州禪師八十歲了還自己行腳，只是爲了飽覽各處叢林，而且不固執己見。如果有人有所領悟，請當衆展示出來。或許其中有細微的差別需要辨別，展示中要藏鋒芒。或者用棒喝，或者施展圓相（佛教手印），或者像象王一樣迴旋施展，像獅子一樣反身投擲。或者拗斷拄杖，或者推倒禪床。只管展示出來。還有嗎？』眾人沒有回答。 禪師又說：『如果是宗門中的子孫，必須瞻仰祖師的機鋒，才算是祖師的苗裔。不可吃著祖師的飯，穿著祖師的衣，混日子，就說我是行腳僧。這種人只能叫做名字比丘（有名無實的僧人），白白地消耗信徒的供養。閻羅王以後會找你算草鞋錢的，到時候可別說我佔了便宜。忽然有一天眼光落地（死去），下地獄像箭一樣快，又圖個什麼呢？各自佔些便宜吧，又不是傻瓜。』站立很久。 禪師向大眾開示說：『山僧記得還在母胎中有一句話，今天拿出來向大家展示。各位不要用道理來商量。有人能商量得了嗎？如果商量不得，三十年後也不要錯誤地引用。』 灌州羅漢禪師 有人問：『什麼是佛？』 禪師...

【English Translation】 English version A monk asked: 'What happens after grinding?' The Master said: 'Just put it away for now.' A monk asked: 'This student has a question. I don't know if you will answer it?' The Master said: 'The swan (hú) of the South, is like a fox on the ground.' The monk asked: 'What is the meaning of this?' The Master said: 'Look within the Three Bodies (Trikaya, referring to Dharmakaya, Sambhogakaya, and Nirmanakaya).' The Master said: 'If you take a step forward, you will be deluded by the truth; if you take a step back, you will lose the reality. If you remain still and silent, you will be like having no self-nature. How can you avoid this fault? Therefore, the ancients said, 'Knowing full well it is so, therefore do not transgress.' At the very moment it is so, be careful not to reveal it rashly.' The Master, addressing the assembly, said: 'Venerable monks, do you have any doubts? Come forward and speak before the assembly, and we will discuss them together to clarify the principles. Therefore, Zen Master Zhaozhou (趙州) still traveled on foot at the age of eighty, just to visit various monasteries and not be dogmatic. If anyone has any insights, please present them to the assembly. Perhaps there are subtle differences that need to be discerned, and the presentation should conceal its sharpness. Perhaps using a shout or a blow, or displaying a perfect circle (a Buddhist mudra), or like an elephant king turning around, like a lion throwing back. Or breaking a staff, or pushing over a Zen bed. Just present them. Is there anyone?' The assembly was silent. The Master also said: 'If you are descendants of the Zen school, you must look up to the ancestral teachers' wisdom, then you can be considered descendants of the ancestral teachers. You must not eat the ancestral teachers' food, wear the ancestral teachers' clothes, and pass the days idly, then say, 'I am a traveling monk.' Such a person is only called a 'name-only monk' (a monk in name only), wasting the offerings of the faithful. Yama (閻羅王, the King of Hell) will ask you for the money for your straw sandals one day. Don't say you got a bargain. Suddenly, one day, your eyes fall to the ground (die), and you fall into hell like an arrow. What is the point of that? Each of you should take advantage of the opportunity, and not be a fool.' He stood for a long time. The Master addressed the assembly, saying: 'This mountain monk remembers a saying from when I was in my mother's womb. Today, I present it to everyone. Do not use reason to discuss it. Can anyone discuss it? If you cannot discuss it, do not misquote it thirty years from now.' Zen Master Luohan (羅漢) of Guanzhou (灌州) Someone asked: 'What is Buddha?' The Master...

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云。牛頭阿房。

僧曰。如何是法。

師云。劍樹刀山。

問。剎竿頭上風車子。意旨如何。

師云。不撥自轉。

問。臘月火燒山。意旨如何。

師云。寸草不生。

問。如何是道。

師云。家家問口通長安。

問。如何是本來心。

師云。路過了也。

問。如何是為人一句。

師云。拖泥帶水。

僧曰。意旨如何。

師云。郎當不少。

隨州雙泉山瓊山主

上堂云。欲識雙泉道。縱橫迥自幽。山連韶石峻。水接蜀江流。北顧平源淺。南瞻岐路稠。審思真諦理。月照叩峰頭。

饒州薦福承古禪師法嗣

洪州觀音選禪師

問。朝蓋親臨於法會。請師提唱答　皇恩。

師云。云卷星當漢。

僧曰。猶是學人疑處。

師云。風停月在池。

僧曰。恁么則風雲會處千尋直。日月中時八面明。

師云。莫錯認。

問。千聖共傳無底缽。師今得法嗣何人。

師云。壁立千萬仞。花開三四枝。

僧曰。恁么則古師嫡子。雲門兒孫。

師云。伶利人難得。

問。如何是觀音境。

師云。煙篆透出碧霄去。青山螺髻隔江來。

僧

【現代漢語翻譯】 現代漢語譯本 云。牛頭阿房。

僧人問：『什麼是法？』

師父說：『劍樹刀山。』（形容地獄的殘酷景象）

問：『剎竿頭上風車子，意旨如何？』（剎竿：寺廟的旗桿；風車子：風車）

師父說：『不撥自轉。』（無需推動，自然運轉）

問：『臘月火燒山，意旨如何？』（臘月：農曆十二月）

師父說：『寸草不生。』（形容徹底毀滅）

問：『如何是道？』

師父說：『家家問口通長安。』（比喻道路暢通，人人皆知）

問：『如何是本來心？』

師父說：『路過了也。』（已經錯過了）

問：『如何是為人一句？』（為人：爲了他人）

師父說：『拖泥帶水。』（比喻不乾脆，不徹底）

僧人問：『意旨如何？』

師父說：『郎當不少。』（形容數量不少，但價值不高）

隨州雙泉山瓊山主

上堂開示說：『欲識雙泉道，縱橫迥自幽。山連韶石峻，水接蜀江流。北顧平源淺，南瞻岐路稠。審思真諦理，月照叩峰頭。』

饒州薦福承古禪師法嗣

洪州觀音選禪師

問：『朝蓋親臨於法會，請師提唱答皇恩。』（朝蓋：皇帝的儀仗；皇恩：皇帝的恩德）

師父說：『云卷星當漢。』（雲彩捲起，星星照耀天空）

僧人說：『猶是學人疑處。』（還是學人疑惑的地方）

師父說：『風停月在池。』（風停了，月亮倒映在池塘里）

僧人說：『恁么則風雲會處千尋直，日月明時八面明。』（恁么則：既然這樣；千尋：形容極高；八面：四面八方）

師父說：『莫錯認。』（不要認錯了）

問：『千聖共傳無底缽，師今得法嗣何人？』（千聖：歷代聖賢；無底缽：比喻佛法的深奧；法嗣：繼承人）

師父說：『壁立千萬仞，花開三四枝。』（仞：古代長度單位，形容山壁高聳；比喻傳承的艱難和成果的稀少）

僧人說：『恁么則古師嫡子，雲門兒孫。』（古師嫡子：古代禪師的嫡傳弟子；雲門：雲門宗）

師父說：『伶利人難得。』（聰明的人很難得）

問：『如何是觀音境？』

師父說：『煙篆透出碧霄去，青山螺髻隔江來。』（煙篆：香菸形成的篆字；碧霄：天空；螺髻：像螺螄一樣的髮髻，形容山峰的形狀）

【English Translation】 English version Cloud. Niutou Afang (Niutou: a school of Chan Buddhism; Afang: possibly a place name).

A monk asked: 'What is Dharma (the teachings of Buddhism)?'

The Master said: 'Sword trees and knife mountains.' (A description of the cruel scenes of hell)

Asked: 'A windmill on top of the flagpole of a temple, what is the meaning?' (Flagpole: the flagpole of a temple; Windmill: a windmill)

The Master said: 'It turns by itself without being pushed.' (It turns naturally without being pushed)

Asked: 'Burning a mountain in the twelfth lunar month, what is the meaning?' (Twelfth lunar month: December in the lunar calendar)

The Master said: 'Not a blade of grass grows.' (Describes complete destruction)

Asked: 'What is the Dao (the Way)?'

The Master said: 'Every family asks the way to Chang'an (the ancient capital).』 (A metaphor for a smooth road, known to everyone)

Asked: 'What is the original mind?'

The Master said: 'It has been missed.' (It has already been missed)

Asked: 'What is a phrase for the sake of others?' (For the sake of others: for others)

The Master said: 'Dragging mud and water.' (A metaphor for being indecisive and incomplete)

The monk asked: 'What is the meaning?'

The Master said: 'Not a few Langdang.' (Describes a large quantity, but not of high value)

Qiongshan Master of Shuangquan Mountain in Suizhou

Giving a lecture, he said: 'If you want to know the Shuangquan Dao, it is unique and secluded. The mountains are connected to the steep Shaoshi, and the water flows to the Shu River. Looking north, the plain is shallow, and looking south, the roads are dense. Carefully consider the true meaning, and the moon shines on the top of the peak.'

Dharma successor of Chan Master Chenggu of Jianfu Temple in Raozhou

Chan Master Xuan of Guanyin Temple in Hongzhou

Asked: 'The imperial canopy personally attends the Dharma assembly, please Master preach to repay the imperial grace.' (Imperial canopy: the emperor's honor guard; Imperial grace: the emperor's grace)

The Master said: 'Clouds roll up and stars shine in the sky.'

The monk said: 'It is still a place of doubt for students.'

The Master said: 'The wind stops and the moon is in the pond.'

The monk said: 'In that case, where the wind and clouds meet, it is a thousand xun straight, and when the sun and moon are bright, it is bright in all directions.' (Xun: an ancient unit of length, describing extreme height; All directions: all directions)

The Master said: 'Don't mistake it.'

Asked: 'The bottomless bowl is passed down by all the sages, who is the Master's Dharma successor today?' (All the sages: sages of past generations; Bottomless bowl: a metaphor for the profoundness of the Dharma; Dharma successor: successor)

The Master said: 'The wall stands thousands of ren high, and three or four branches bloom.' (Ren: an ancient unit of length, describing the towering mountain wall; A metaphor for the difficulty of inheritance and the scarcity of results)

The monk said: 'In that case, the direct descendant of the ancient master, the descendants of Yunmen.' (Direct descendant of the ancient master: the direct disciple of the ancient Chan master; Yunmen: Yunmen School)

The Master said: 'It is difficult to find a clever person.'

Asked: 'What is the realm of Guanyin (Avalokitesvara)?'

The Master said: 'The smoke seal penetrates the blue sky, and the green mountains and snail buns come across the river.' (Smoke seal: the seal characters formed by incense smoke; Blue sky: the sky; Snail buns: hair buns like snails, describing the shape of the mountains)

---

曰。如何是境中人。

師云。金仙扶寶位。鐵柱鎖蛟龍。

問。佛未出世時如何。

師云。靜。

僧曰。出世后如何。

師云。風。

僧曰。何異孟春猶寒。

師云。打折驢腰。

僧曰。路逢劍客須呈劍也。

師云。猶自。猶自。

上堂云。擬而不擬。掛人唇齒。瞪目長江。遍觀海水。寒山道兮不知底。寒山性兮天下美。坐枯木兮有終有始。似孩童兮降伏魔鬼。入市忘歸兮清風自起。擬寒山兮白雲千里萬里。

上堂。拈拄杖云。山僧一條拄杖。卓在孤峰頂上。採來摩捋多時。曲直自有模樣。拈起橫亙十方。放下群魔膽喪。說甚古佛釋迦。擬議也須吃棒。擊禪床一下。

和州凈戒守密禪師

問。揚眉瞬目。早是紛紜。不涉言詮。請師答話。

師云。肯認鷺鶿為野鶴。難將楊柳比青松。

僧曰。漁翁歌　帝德。樵父樂昇平。

師云。定州梨子江南價。

問。如何是清凈法身。

師云。青蓮華香。

僧曰。如何是法身向上事。

師云。白蓮華香。

問。如何是佛。

師云。稽首。稽首。

僧云。學人有分也無。

師云。頓首。頓首。僧作舞而去。

師云。似

【現代漢語翻譯】 現代漢語譯本 問：什麼是處於境界中的人？ 師父說：『金仙（指神仙）扶持著寶座，鐵柱鎖住蛟龍。』 問：佛未出世時是怎樣的？ 師父說：『靜。』 僧人問：出世后又是怎樣的？ 師父說：『風。』 僧人問：這和孟春時節仍然寒冷有什麼不同？ 師父說：『打斷驢的腰。』 僧人問：路上遇到劍客，必須呈上自己的劍。』 師父說：『還是這樣，還是這樣。』 上堂說法時說：『想要說卻又不完全說出來，讓人掛在嘴邊。瞪大眼睛看長江，遍觀海水。寒山的道啊，不知深淺。寒山的性情啊，天下美好。坐在枯木上，有終有始。像孩童一樣，降伏魔鬼。進入市井忘記回家，清風自然而起。想要效仿寒山，白雲千里萬里。』 上堂說法。拿起拄杖說：『山僧我有一條拄杖，插在孤峰頂上。採來摩挲把玩了很久，曲直自有它的模樣。拿起它可以橫亙十方，放下能讓群魔喪膽。說什麼古佛釋迦，想要議論也須吃棒。』說完擊打禪床一下。 和州凈戒守密禪師 問：稍微揚眉、轉動眼睛，就已經紛繁複雜了。不涉及言語，請師父回答。 師父說：『肯將鷺鶿錯認為野鶴，很難將楊柳比作青松。』 僧人說：『漁翁歌頌皇帝的恩德，樵夫快樂地生活在太平盛世。』 師父說：『定州的梨子在江南賣出了天價。』 問：什麼是清凈法身？ 師父說：『青蓮花的香味。』 僧人問：什麼是法身向上之事？ 師父說：『白蓮花的香味。』 問：什麼是佛？ 師父說：『稽首，稽首。』 僧人說：『學人也有份嗎？』 師父說：『頓首，頓首。』僧人跳舞而去。 師父說：『像。』

【English Translation】 English version Question: What is a person in a state of samadhi? The master said: 'Golden immortals (referring to deities) support the precious throne, iron pillars lock the dragons.' Question: What was it like before the Buddha appeared in the world? The master said: 'Stillness.' The monk asked: What is it like after he appeared in the world? The master said: 'Wind.' The monk asked: What is the difference between this and the coldness that still lingers in early spring? The master said: 'Break the donkey's back.' The monk asked: 'When you meet a swordsman on the road, you must present your sword.' The master said: 'Still like this, still like this.' When giving a lecture, he said: 'Intending to say but not fully saying, leaving it hanging on people's lips. Staring at the Yangtze River, observing the entire sea. The path of Hanshan (a legendary Chinese Buddhist poet) is unfathomable. The nature of Hanshan is the beauty of the world. Sitting on a withered tree, there is a beginning and an end. Like a child, subduing demons. Entering the market and forgetting to return home, a clear breeze arises naturally. Wanting to imitate Hanshan, white clouds stretch for thousands of miles.' Giving a lecture. Picking up a staff, he said: 'I, this mountain monk, have a staff, planted on the top of a solitary peak. I have picked it up and caressed it for a long time, its curves and straightness have their own appearance. Picking it up, it can extend in all directions; putting it down, it can make demons lose their courage. What are you saying about the ancient Buddha Shakyamuni? If you want to discuss, you must be beaten with a stick.' After speaking, he struck the meditation platform once. Chan Master Jingjie Shoumi of Hezhou Question: Raising an eyebrow or blinking an eye is already complicated. Without involving words, please answer, Master. The master said: 'Willing to mistake an egret for a wild crane, it is difficult to compare a willow with a pine.' The monk said: 'The fisherman sings of the emperor's virtue, the woodcutter enjoys a peaceful and prosperous age.' The master said: 'Pears from Dingzhou sell for a high price in Jiangnan.' Question: What is the pure Dharma body? The master said: 'The fragrance of a blue lotus flower.' The monk asked: What is the matter of advancing beyond the Dharma body? The master said: 'The fragrance of a white lotus flower.' Question: What is Buddha? The master said: 'Bowing, bowing.' The monk said: 'Do I, as a student, have a share in this?' The master said: 'Kowtowing, kowtowing.' The monk danced and left. The master said: 'Similar.'

---

即恰似。是即不是。

上堂云。祖師心印。無痕無狀。歷劫分明。未嘗間斷。拈輕負重。處處無妨。退後進前。亦不欠少。然雖如是。有意即錯。無言即差。況諸佛天真之性。天真之道。本來清凈。與虛空同壽。

上堂云。大道廓然。本無迷悟。不落是非。聖凡同路。若言即心即佛。如鬼有角。若言非心非佛。如羊無角。上士聞之。一悟千悟。下士聞之。如癡如啞。何故如此。譬如醍醐上味。為世所珍。遇斯之人。應難信受。久立。

潭州開福禪院從受禪師

示眾云。少室尤年不可論。無風特地起波痕。西來的旨不能慎。直到如今累子孫。

潞州妙勝臻禪師法嗣

潭州大溈山承禪師

問。達磨未來時如何。

師云。浮雲籠太岳。

僧曰。來后如何。

師云。明月落千溪。

問。梁王為什麼不識達磨。

師云。彼彼丈夫。

問。九年面壁。意旨如何。

師云。一人傳虛。萬人傳實。

問。如何是古佛家風。

師云。蒲團草座。

僧曰。若遇客來。將何祇對。

師云。喫茶去。

僧曰。昔日趙州。今日和尚。

師云。錯。

問。如何是無底篋子。

師云。少人用得。

【現代漢語翻譯】 現代漢語譯本 『即恰似。是即不是。』—— 就像是這樣，但實際上又不是這樣。

禪師上堂說法時說：『祖師心印（Zushi Xin Yin，指禪宗的傳承）。無痕無狀，歷經劫數依然分明，從未間斷。拿起放下，承擔責任，處處都沒有妨礙。後退前進，也沒有欠缺減少。』雖然是這樣，但只要有任何意圖就錯了，不說話也偏離了。更何況諸佛天真本性的道理，本來就是清凈的，與虛空一樣長久。

禪師上堂說法時說：『大道如此開闊，本來就沒有迷惑和覺悟的分別，不落入是非的爭論，聖人凡人都走在同一條路上。如果說即心即佛，就像鬼長了角一樣荒謬。如果說非心非佛，又像羊沒有角一樣不成立。』有智慧的人聽了，就能一悟千悟。下等根器的人聽了，就像癡呆一樣，像啞巴一樣說不出話。為什麼會這樣呢？譬如醍醐是上等的美味，被世人所珍視，但遇到不相信的人，也很難接受。』禪師說完，站立了很久。

潭州開福禪院從受禪師開示大眾說：『少室山（Shaoshi Mountain）達摩（Damo）的事蹟已經無法評論了，無風也會掀起波瀾。西來（Xi Lai，指達摩從西方來到中國）的真意不能不謹慎啊，直到如今還在連累子孫。』

潞州妙勝臻禪師（Miaosheng Zhen Chanshi）的法嗣

潭州大溈山承禪師（Daweishan Cheng Chanshi）

有僧人問：『達摩（Damo）未來中國時是什麼樣的？』 禪師說：『浮雲籠罩著太岳（Taiyue Mountain）。』 僧人說：『來之後呢？』 禪師說：『明月倒映在千條溪流中。』

有僧人問：『梁武帝（Liang Wudi）為什麼不認識達摩（Damo）？』 禪師說：『他就是那樣一個人。』

有僧人問：『達摩（Damo）九年面壁，意旨是什麼？』 禪師說：『一人傳虛，萬人傳實。』

有僧人問：『什麼是古佛的家風？』 禪師說：『蒲團草座。』 僧人說：『如果遇到客人來，要如何招待呢？』 禪師說：『喫茶去。』 僧人說：『過去是趙州禪師（Zhaozhou Chanshi）這樣說，現在是和尚您這樣說。』 禪師說：『錯。』

有僧人問：『什麼是無底的箱子？』 禪師說：『很少人能用得上。』

【English Translation】 English version 『It is just like it. It is not it.』 -- It's like that, but it's not really like that.

The Zen master said in the Dharma hall: 『The ancestral teacher's mind seal (Zushi Xin Yin, referring to the transmission of Zen Buddhism) is without trace or form, clear through countless eons, and never interrupted. Picking up and putting down, bearing responsibilities, there is no hindrance anywhere. Retreating and advancing, there is no lack or shortage.』 Although it is so, any intention is wrong, and not speaking is also a deviation. Moreover, the principle of the true nature of all Buddhas is originally pure and as long-lasting as the void.

The Zen master said in the Dharma hall: 『The Great Way is so vast, there is originally no distinction between delusion and enlightenment, it does not fall into the debate of right and wrong, saints and ordinary people walk on the same path. If you say that the mind is the Buddha, it is as absurd as a ghost having horns. If you say that the mind is not the Buddha, it is as untenable as a sheep having no horns.』 Wise people hear it and understand a thousand times with one understanding. People of lower capacity hear it and are like idiots, like mutes unable to speak. Why is this so? For example, ghee is a top-quality delicacy, valued by the world, but it is difficult for those who do not believe to accept it.』 The Zen master finished speaking and stood for a long time.

Zen Master Congshou of Kaifu Zen Monastery in Tanzhou instructed the public: 『The deeds of Bodhidharma (Damo) at Shaoshi Mountain (Shaoshi Mountain) can no longer be commented on, and waves will rise even without wind. The meaning of the Westward Journey (Xi Lai, referring to Bodhidharma's arrival in China from the West) cannot be taken lightly, and it continues to burden descendants to this day.』

Dharma successor of Zen Master Miaosheng Zhen (Miaosheng Zhen Chanshi) of Luzhou Miaosheng Monastery

Zen Master Cheng (Daweishan Cheng Chanshi) of Dawei Mountain in Tanzhou

A monk asked: 『What was Bodhidharma (Damo) like before he came to China?』 The Zen master said: 『Floating clouds cover Taiyue Mountain (Taiyue Mountain).』 The monk said: 『What about after he came?』 The Zen master said: 『The bright moon is reflected in a thousand streams.』

A monk asked: 『Why didn't Emperor Wu of Liang (Liang Wudi) recognize Bodhidharma (Damo)?』 The Zen master said: 『He is just that kind of person.』

A monk asked: 『What is the meaning of Bodhidharma (Damo) facing the wall for nine years?』 The Zen master said: 『One person transmits falsehood, ten thousand people transmit it as truth.』

A monk asked: 『What is the family style of the ancient Buddhas?』 The Zen master said: 『A cattail cushion and a grass seat.』 The monk said: 『If a guest comes, how should I treat them?』 The Zen master said: 『Go have tea.』 The monk said: 『In the past, Zen Master Zhaozhou (Zhaozhou Chanshi) said this, and now you, the abbot, say this.』 The Zen master said: 『Wrong.』

A monk asked: 『What is a bottomless basket?』 The Zen master said: 『Few people can use it.』

---

問。一花開五葉。結果自然成。如何是一花。

師云。芬芳直至今。

西川雪峰欽山主

上堂云。昨日一。今日二。不用思量。快須瞥地。不瞥地。蹉過平生勿巴鼻。咄。

襄州洞山普樂寺初禪師法嗣

潭州報慈嵩禪師

問。如何是佛。

師云。頭戴天。腳蹈地。

問。北斗藏身。意旨如何。

師云。百歲老人入漆甕。

荊南福昌德賢禪師

問。去離不得時如何。

師云。子承父業。

僧曰。如何是衲僧活計。

師云。甘里種田。

問。如何是古佛心。

師云。蔟花簇錦。

問。承師有言。隔河招手。意旨如何。

師云。被裡張帆。

僧曰。恁么則南山起云。北山下雨也。

師云。蹈不著。

蘄州黃梅龍華祥禪師

問。如何是佛。

師云。銀鬃朱尾。

僧曰。學人不會。

師云。兩眼似鑾鈴。

金陵奉先道琛融照禪師法嗣

廬山蓮華峰祥庵主

問。如何是雪嶺泥牛吼。

師云。聽僧曰。如何是雲門木馬嘶。

師云。響。

師臨示疾時。舉拄杖問眾云。汝道古佛到遮里。為什麼不肯住。眾無對。

師云。為

【現代漢語翻譯】 現代漢語譯本 問：『一花開五葉，結果自然成。如何是一花？』（指禪宗的傳承和頓悟的實現，『一花』比喻佛性或真如，『五葉』比喻禪宗的五個主要流派） 師云：『芬芳直至今。』（老師說：它的芬芳一直延續至今。』意思是禪宗的智慧和影響持續不斷）

西川雪峰欽山主（西川雪峰欽禪師） 上堂云：『昨日一，今日二，不用思量，快須瞥地。不瞥地，蹉過平生勿巴鼻。咄。』（在講堂上說：『昨天是一，今天二是，不用思量，要快速地領悟。不領悟，就錯過了此生，沒有著落。咄。』）

襄州洞山普樂寺初禪師法嗣（襄州洞山普樂寺初禪師的弟子） 潭州報慈嵩禪師（潭州報慈嵩禪師） 問：『如何是佛？』（什麼是佛？） 師云：『頭戴天，腳蹈地。』（老師說：『頭頂著天，腳踩著地。』形容佛的遍在和真實）

問：『北斗藏身，意旨如何？』（『北斗藏身』是什麼意思？） 師云：『百歲老人入漆甕。』（老師說：『就像百歲老人進入漆黑的甕中。』比喻難以捉摸和理解）

荊南福昌德賢禪師（荊南福昌德賢禪師） 問：『去離不得時如何？』（想要離開卻無法離開時該怎麼辦？） 師云：『子承父業。』（老師說：『子承父業。』比喻繼承和延續）

僧曰：『如何是衲僧活計？』（什麼是僧人的生計？） 師云：『甘里種田。』（老師說：『在甘甜的地方種田。』比喻在修行中獲得滋養）

問：『如何是古佛心？』（什麼是古佛的心？） 師云：『蔟花簇錦。』（老師說：『像盛開的花朵和簇擁的錦緞。』形容古佛心的美好和莊嚴）

問：『承師有言，隔河招手，意旨如何？』（聽您說過，隔著河招手，是什麼意思？） 師云：『被裡張帆。』（老師說：『在被子里張帆。』比喻徒勞無功）

僧曰：『恁么則南山起云，北山下雨也。』（這樣說來，就是南山起云，北山下雨了。） 師云：『蹈不著。』（老師說：『無法觸及。』）

蘄州黃梅龍華祥禪師（蘄州黃梅龍華祥禪師） 問：『如何是佛？』（什麼是佛？） 師云：『銀鬃朱尾。』（老師說：『銀色的鬃毛，紅色的尾巴。』形容佛的莊嚴和神聖）

僧曰：『學人不會。』（學生不明白。） 師云：『兩眼似鑾鈴。』（老師說：『兩眼像鑾鈴一樣。』形容佛的眼睛明亮有神）

金陵奉先道琛融照禪師法嗣（金陵奉先道琛融照禪師的弟子） 廬山蓮華峰祥庵主（廬山蓮華峰祥庵主） 問：『如何是雪嶺泥牛吼？』（什麼是雪嶺泥牛的吼聲？） 師云：『聽。』（老師說：『聽。』） 僧曰：『如何是雲門木馬嘶？』（什麼是雲門木馬的嘶鳴？） 師云：『響。』（老師說：『響。』）

師臨示疾時，舉拄杖問眾云：『汝道古佛到遮里，為什麼不肯住？』眾無對。（禪師臨終時，舉起拄杖問大家：『你們說古佛來到這裡，為什麼不肯住下？』大家無言以對。） 師云：『為（禪師說：『因為』）

【English Translation】 English version Question: 'A flower opens with five petals, and the fruit naturally forms. What is this one flower?' (Referring to the transmission of Zen and the realization of enlightenment, 'one flower' is a metaphor for Buddha-nature or Suchness, and 'five petals' are metaphors for the five major schools of Zen) The Master said: 'Its fragrance continues to this day.' (The Master said: 'Its fragrance continues to this day.' Meaning that the wisdom and influence of Zen continue uninterrupted)

Xichuan Xuefeng Qin, Mountain Master (Zen Master Xichuan Xuefeng Qin) He said in the Dharma hall: 'Yesterday was one, today is two, no need to think, quickly grasp it in a flash. If you don't grasp it, you'll waste your life without a clue. Hah!'

Successor of Zen Master Chu of Dongshan Pule Temple in Xiangzhou (Disciple of Zen Master Chu of Dongshan Pule Temple in Xiangzhou) Zen Master Song of Bao Ci Temple in Tanzhou (Zen Master Song of Bao Ci Temple in Tanzhou) Question: 'What is Buddha?' The Master said: 'Head wearing the sky, feet treading the earth.' (The Master said: 'Head wearing the sky, feet treading the earth.' Describing the omnipresence and reality of the Buddha)

Question: 'The Big Dipper hides its body, what is the meaning?' The Master said: 'A hundred-year-old man enters a lacquered urn.' (The Master said: 'Like a hundred-year-old man entering a pitch-black urn.' A metaphor for being difficult to grasp and understand)

Zen Master Dexian of Fuchang Temple in Jingnan (Zen Master Dexian of Fuchang Temple in Jingnan) Question: 'What to do when you want to leave but cannot?' The Master said: 'The son inherits the father's business.' (The Master said: 'The son inherits the father's business.' A metaphor for inheritance and continuation)

A monk asked: 'What is the livelihood of a mendicant monk?' The Master said: 'Farming in a sweet field.' (The Master said: 'Farming in a sweet place.' A metaphor for gaining nourishment in practice)

Question: 'What is the mind of the ancient Buddha?' The Master said: 'Flowers in clusters and brocade in heaps.' (The Master said: 'Like blooming flowers and clustered brocade.' Describing the beauty and solemnity of the ancient Buddha's mind)

Question: 'I heard you say, waving across the river, what does it mean?' The Master said: 'Raising a sail in a blanket.' (The Master said: 'Raising a sail in a blanket.' A metaphor for futile effort)

The monk said: 'In that case, clouds rise in the southern mountains, and rain falls in the northern mountains.' The Master said: 'Cannot be touched.'

Zen Master Xiang of Longhua Temple in Huangmei, Qizhou (Zen Master Xiang of Longhua Temple in Huangmei, Qizhou) Question: 'What is Buddha?' The Master said: 'Silver mane and vermilion tail.' (The Master said: 'Silver mane and vermilion tail.' Describing the solemnity and sacredness of the Buddha)

The monk said: 'This student does not understand.' The Master said: 'The eyes are like Luan bells.' (The Master said: 'The eyes are like Luan bells.' Describing the Buddha's bright and divine eyes)

Successor of Zen Master Daochen Rongzhao of Fengxian Temple in Jinling (Disciple of Zen Master Daochen Rongzhao of Fengxian Temple in Jinling) Abbot Xiang of Lotus Peak in Lushan (Abbot Xiang of Lotus Peak in Lushan) Question: 'What is the roar of the mud ox on the snowy mountain?' The Master said: 'Listen.' The monk said: 'What is the neighing of the wooden horse of Yunmen?' The Master said: 'Sound.'

When the Master was about to pass away, he raised his staff and asked the assembly: 'You say the ancient Buddha has come here, why is he unwilling to stay?' No one could answer. (When the Zen Master was about to pass away, he raised his staff and asked everyone: 'You say the ancient Buddha has come here, why is he unwilling to stay?') The Master said: 'Because'

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他途路不得力。復云。作么生得力去。乃橫肩拄杖云。楖𣗖橫擔不顧人。卻入千峰萬峰去。言畢圓寂。

廬陵西峰豁禪師

問。金烏未出時如何。

師云。東西不辨。南北不分。

僧曰。出后如何。

師云。好醜難逃。

問。和風習習。春日遲遲。學人上來。愿聞法要。

師云。隨分有春色。一枝三四花。

僧曰。百紅千紫才觀了。不羨靈云老古錐。

師云。你具什麼眼。

僧曰。一枝巖畔笑春風。

師云。也祇道得一半。

江州崇勝卸禪師

問。羚羊未掛角時如何。

師云。尋溪過澗。

僧曰。掛角后如何。

師云。鼻孔遼天。

問。如何是學人受用三昧。

師云。橫擔拄杖。

僧曰。意旨如何。

師云。步步蹈實。

上堂云。寒時寒。熱時熱。古德重重成漏泄。智者無榮名不遷。迷者翻云底時節。底時節。真不徹。時寒。各請歸堂歇。

隨州龍居山明教寬禪師法嗣

桂州壽寧善義禪師

一日。去辭寬禪師。寬問。甚麼處去。

師云。大安山去。

寬云。不涉途程。道將一句來。

師云。九九八十一。

寬喝云。亂走作么。師乃

【現代漢語翻譯】 現代漢語譯本 他（指修行者）在其他道路上無法得力。又說：『怎樣才能得力呢？』於是橫著肩膀拄著枴杖說：『楖𣗖（一種木名）橫擔著，不顧及他人，卻進入千峰萬峰之中。』說完就圓寂了。

廬陵西峰豁禪師

問：『金烏（太陽）未出來的時候是怎樣的？』 師（西峰豁禪師）說：『東西不辨，南北不分。』 僧人說：『出來后是怎樣的？』 師說：『好醜難逃。』 問：『和風習習，春日遲遲，學人前來，愿聞法要。』 師說：『隨處都有春色，一枝上有三四朵花。』 僧人說：『百紅千紫都看遍了，不羨慕靈云（禪師名）老古錐（指有見地的人）。』 師說：『你有什麼樣的眼力？』 僧人說：『一枝在巖畔笑著春風。』 師說：『也只說對了一半。』

江州崇勝卸禪師

問：『羚羊未掛角時如何？』 師（崇勝卸禪師）說：『尋溪過澗。』 僧人說：『掛角后如何？』 師說：『鼻孔遼天。』 問：『如何是學人受用三昧（佛教用語，指正定）？』 師說：『橫擔拄杖。』 僧人說：『意旨如何？』 師說：『步步蹈實。』 上堂說法時說：『寒冷時就寒冷，炎熱時就炎熱，古德（古代的得道高僧）重重地泄露了天機。智者沒有榮名也不改變，迷惑的人翻雲覆雨到什麼時候才能徹悟？到什麼時候才能徹悟？真是沒有徹悟。天冷了，請各位回堂休息吧。』

隨州龍居山明教寬禪師法嗣

桂州壽寧善義禪師

有一天，（善義禪師）去向寬禪師辭行。寬禪師問：『去什麼地方？』 師（善義禪師）說：『大安山去。』 寬禪師說：『不經過路途，說一句來。』 師說：『九九八十一。』 寬禪師喝道：『亂走什麼！』師於是……

【English Translation】 English version He (referring to a practitioner) could not gain strength on other paths. He further said, 'How can one gain strength?' Then, he shouldered his staff horizontally, saying, 'Carrying the Zhe Li (a type of wood) horizontally, not caring about others, but entering thousands and ten thousands of peaks.' After saying this, he entered Parinirvana (final nirvana).

Zen Master Huo of Xifeng in Luling

Asked: 'What is it like when the Golden Crow (sun) has not yet come out?' The Master (Zen Master Xifeng Huo) said: 'East and West are not distinguished, North and South are not divided.' A monk said: 'What is it like after it comes out?' The Master said: 'Good and bad cannot escape.' Asked: 'The gentle breeze is blowing, the spring day is lingering, a student comes forward, wishing to hear the Dharma essence.' The Master said: 'Everywhere there is the color of spring, one branch has three or four flowers.' A monk said: 'Having seen all the reds and purples, I do not envy Old Guichui (referring to someone with insight) of Lingyun (name of a Zen master).' The Master said: 'What kind of eyes do you have?' A monk said: 'One branch laughs at the spring breeze on the cliffside.' The Master said: 'You only speak half of it correctly.'

Zen Master Xie of Chongshang in Jiangzhou

Asked: 'What is it like when the antelope has not yet hung its horns?' The Master (Zen Master Chongshang Xie) said: 'Searching for streams and crossing ravines.' A monk said: 'What is it like after hanging its horns?' The Master said: 'Nostrils reaching the sky.' Asked: 'What is the Samadhi (a Buddhist term referring to concentration) that a student can benefit from?' The Master said: 'Carrying the staff horizontally.' A monk said: 'What is the meaning?' The Master said: 'Every step is solid.' Ascending the hall, he said: 'When it's cold, it's cold; when it's hot, it's hot. The ancient worthies have repeatedly leaked the secret. The wise have no glory and do not change. When will the deluded ones understand the bottom of the clouds? When will they understand? Truly not understood. It's cold, please return to the hall to rest.'

Dharma Successor of Zen Master Mingjiao Kuan of Longjushan in Suizhou

Zen Master Shanyi of Shouning in Guizhou

One day, (Zen Master Shanyi) went to bid farewell to Zen Master Kuan. Zen Master Kuan asked: 'Where are you going?' The Master (Zen Master Shanyi) said: 'Going to Da'an Mountain.' Zen Master Kuan said: 'Without going through the journey, say a sentence.' The Master said: 'Nine nine eighty-one.' Zen Master Kuan shouted: 'What are you wandering around for!' The Master then...

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有省。

上堂。良久。舉拂子示眾云。祇么會得。不妨省力。雖然如是。比上不足。比下有餘。

時有僧問。鼓聲才罷人皆聽。未審如何密領之。

師云。祗恐阇梨不問。

僧曰。此問還當否。

師云。靜處薩婆訶。

明州岳林賢禪師

本住洪州香城。引退後。遊山至泐潭。禮馬祖禪師真。忽然悟道。乃曰。今年五十五。遊山見馬祖。低頭禮三拜。目前無可睹。

自此稱為水牯牛。往諸方索鬥。遂遍游禪席。勘諸知識。皇祐初。入　京謁都尉李侯。請相見。即便坐逝。

邛州西林義琛禪師

問。如何是和尚家風。

師云。井中紅焰。月里浮漚。

問。如何是古鏡。

師云。老僧怕他。

僧曰。為什麼怕他。

師云。慚惶。慚惶。

問。佛未出世時如何。

師云。風調雨順。

僧曰。出世后如何。

師云。國泰民安。

問。如何是大道。

師云。不障往來人。

僧曰。如何是道中人。

師云。要作什麼。

問。如何是向上事。

師云。黃鶯樹上一枝華。

師于明道二年五月望日辭眾。至十八日。沐浴端坐而逝。茶毗。收舍利。建塔于鶴山之北。

【現代漢語翻譯】 現代漢語譯本 有省（yǒu shěng）：有所領悟。

禪師上堂說法，沉默良久，然後舉起拂塵向大眾示意，說道：『如果只是這樣理解，倒也省力。雖然如此，比起上等還不足，比起下等卻有餘。』

當時有僧人問道：『鼓聲剛停，人們都在聽，不知如何才能秘密領會？』

禪師說：『只怕你不會問。』

僧人說：『這個問題問得還恰當嗎？』

禪師說：『靜處薩婆訶（jìng chù sà pó hē）。』（薩婆訶：梵語，意為『成就』、『圓滿』，常用於咒語結尾。）

明州岳林賢禪師（Míngzhōu Yuèlín Xián Chánshī）

原本住在洪州香城（Hóngzhōu Xiāngchéng）。隱退後，遊歷山水到達泐潭（Lètán），禮拜馬祖禪師（Mǎzǔ Chánshī）的真像，忽然開悟，於是說：『今年五十五，遊山見馬祖。低頭禮三拜，目前無可睹。』

從此自稱為『水牯牛（shuǐ gǔ niú）』（水牛），到各處去求人較量，於是遍游各禪寺，勘驗各位知識。皇祐（Huángyòu）初年，進入京城拜見都尉李侯（Dūwèi Lǐ Hóu），請求相見，隨即坐化圓寂。

邛州西林義琛禪師（Qióngzhōu Xīlín Yìshēn Chánshī）

問：『如何是和尚的家風？』

禪師說：『井中紅焰，月里浮漚（fú ōu）。』（浮漚：水泡。）

問：『如何是古鏡？』

禪師說：『老僧怕他。』

僧人說：『為什麼怕他？』

禪師說：『慚惶，慚惶。』

問：『佛未出世時如何？』

禪師說：『風調雨順。』

僧人說：『出世后如何？』

禪師說：『國泰民安。』

問：『如何是大道？』

禪師說：『不障往來人。』

僧人說：『如何是道中人？』

禪師說：『要作什麼？』

問：『如何是向上事？』

禪師說：『黃鶯樹上一枝華。』

禪師在明道（Míngdào）二年五月十五日向大眾告別，到十八日，沐浴後端坐而逝。火化后，收取捨利，在鶴山（Hèshān）之北建造佛塔。

English version Having an Awakening.

The Master ascended the Dharma Hall. After a long pause, he raised his whisk and showed it to the assembly, saying, 'If you understand it just like this, it's quite effortless. Although it's like this, it's not enough compared to the best, but more than enough compared to the worst.'

At that time, a monk asked, 'As soon as the drum sound stops, everyone listens. I don't know how to secretly understand it?'

The Master said, 'I'm only afraid that you won't ask.'

The monk said, 'Is this question appropriate or not?'

The Master said, 'Quiet place, Svaha (jìng chù sà pó hē).' (Svaha: Sanskrit, meaning 'accomplishment' or 'perfection,' often used at the end of mantras.)

Zen Master Xian of Yuelin Temple in Mingzhou (Míngzhōu Yuèlín Xián Chánshī)

Originally residing in Xiangcheng, Hongzhou (Hóngzhōu Xiāngchéng). After retiring, he traveled to Letan (Lètán) and paid homage to the true image of Zen Master Mazu (Mǎzǔ Chánshī). Suddenly, he attained enlightenment and said, 'This year I am fifty-five, traveling in the mountains I saw Mazu. I bowed my head and paid three respects, but there was nothing to be seen before my eyes.'

From then on, he called himself a 'water buffalo (shuǐ gǔ niú)' and went everywhere seeking to compete with others. Thus, he traveled throughout the Zen monasteries, examining various teachers. In the early years of Huangyou (Huángyòu), he entered the capital to visit Commandant Li (Dūwèi Lǐ Hóu), requesting an audience, and immediately passed away while sitting.

Zen Master Yishen of Xilin Temple in Qiongzhou (Qióngzhōu Xīlín Yìshēn Chánshī)

Asked, 'What is the family style of the Abbot?'

The Master said, 'Red flames in the well, floating bubbles (fú ōu) in the moon.'

Asked, 'What is the ancient mirror?'

The Master said, 'The old monk is afraid of it.'

The monk said, 'Why are you afraid of it?'

The Master said, 'Ashamed, ashamed.'

Asked, 'What was it like before the Buddha appeared in the world?'

The Master said, 'Favorable weather and timely rain.'

The monk said, 'What is it like after he appeared in the world?'

The Master said, 'The country is prosperous and the people are at peace.'

Asked, 'What is the Great Way?'

The Master said, 'It does not obstruct those who come and go.'

The monk said, 'What is a person on the Way?'

The Master said, 'What do you want to do?'

Asked, 'What is the matter of going upwards?'

The Master said, 'A branch of flowers on the oriole tree.'

On the fifteenth day of the fifth month in the second year of Mingdao (Míngdào), the Master bid farewell to the assembly. On the eighteenth day, he bathed, sat upright, and passed away. After cremation, his relics were collected, and a pagoda was built north of Crane Mountain (Hèshān).

【English Translation】 English version Having an Awakening.

The Master ascended the Dharma Hall. After a long pause, he raised his whisk and showed it to the assembly, saying, 'If you understand it just like this, it's quite effortless. Although it's like this, it's not enough compared to the best, but more than enough compared to the worst.'

At that time, a monk asked, 'As soon as the drum sound stops, everyone listens. I don't know how to secretly understand it?'

The Master said, 'I'm only afraid that you won't ask.'

The monk said, 'Is this question appropriate or not?'

The Master said, 'Quiet place, Svaha (jìng chù sà pó hē).' (Svaha: Sanskrit, meaning 'accomplishment' or 'perfection,' often used at the end of mantras.)

Zen Master Xian of Yuelin Temple in Mingzhou (Míngzhōu Yuèlín Xián Chánshī)

Originally residing in Xiangcheng, Hongzhou (Hóngzhōu Xiāngchéng). After retiring, he traveled to Letan (Lètán) and paid homage to the true image of Zen Master Mazu (Mǎzǔ Chánshī). Suddenly, he attained enlightenment and said, 'This year I am fifty-five, traveling in the mountains I saw Mazu. I bowed my head and paid three respects, but there was nothing to be seen before my eyes.'

From then on, he called himself a 'water buffalo (shuǐ gǔ niú)' and went everywhere seeking to compete with others. Thus, he traveled throughout the Zen monasteries, examining various teachers. In the early years of Huangyou (Huángyòu), he entered the capital to visit Commandant Li (Dūwèi Lǐ Hóu), requesting an audience, and immediately passed away while sitting.

Zen Master Yishen of Xilin Temple in Qiongzhou (Qióngzhōu Xīlín Yìshēn Chánshī)

Asked, 'What is the family style of the Abbot?'

The Master said, 'Red flames in the well, floating bubbles (fú ōu) in the moon.'

Asked, 'What is the ancient mirror?'

The Master said, 'The old monk is afraid of it.'

The monk said, 'Why are you afraid of it?'

The Master said, 'Ashamed, ashamed.'

Asked, 'What was it like before the Buddha appeared in the world?'

The Master said, 'Favorable weather and timely rain.'

The monk said, 'What is it like after he appeared in the world?'

The Master said, 'The country is prosperous and the people are at peace.'

Asked, 'What is the Great Way?'

The Master said, 'It does not obstruct those who come and go.'

Asked, 'What is a person on the Way?'

The Master said, 'What do you want to do?'

Asked, 'What is the matter of going upwards?'

The Master said, 'A branch of flowers on the oriole tree.'

On the fifteenth day of the fifth month in the second year of Mingdao (Míngdào), the Master bid farewell to the assembly. On the eighteenth day, he bathed, sat upright, and passed away. After cremation, his relics were collected, and a pagoda was built north of Crane Mountain (Hèshān).

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郢州林溪脫禪師法嗣

西劍州鳳凰山智廣禪師

問。萬法本閑。時人自鬧。如何是萬法。

師云。剎剎塵塵。

問。靈松無異色時如何。

師云。方顯歲寒心。

問。如何是學人一卷經。

師云。說因說果。

上堂云。秋山疊疊。秋水澄澄。秋風凜凜。秋月亭亭。此時獨倚高樓望。拊掌臨風笑數聲。

舒州投子通禪師

問。達磨未來時如何。

師云。兩岸唱漁歌。

僧曰。來后如何。

師云。大海涌風波。

問。般若是經。金剛是喻。學人上來。請師垂示。

師云。一槌兩當。蓋覆將來。

僧曰。謝師指示。

師云。你作么生會。

僧曰。一槌兩當。蓋覆將來。

師云。學語之流。

問。如何是孤峰頂上節操長松。

師云。能為萬象主。不逐四時凋。

問。如何是和尚遮里佛法。

師云。東壁打西壁。

師云。早是老婆心也。雖然如是。也不易會。祗如達磨未來。且道此土還有也無。若有。何用更來此土。上坐且作么生理論有無。且道達磨甚麼時來。而今又向何處去也。遮里若有個省覺。許上坐具一隻眼。若也未會。久立。

上堂云。朝朝相似

。日日一般。更有新奇也拈不出。至於諸聖出來。且不敢誑于上坐。因甚如此。蓋為上坐是行腳人。如今共上坐在遮里。聚集少時。早是欺屈諸人了也。更若停騰。是非鋒起。不如且歇。珍重。

南嶽般若啟柔禪師法嗣

藍田縣真禪師

問。如何是竺土大仙心。

師云。是誰傳來。

問。如何是露地白牛。

師云。莫教吃人苗稼。

問。如何是無情說法。

師云。還見香臺么。

問。如何是不二法門。

師云。一亦不是。

問。如何是大定門。

師云。拈柴擇菜。

問。如何是千年石上古人蹤。

師云。移易不得。

問。如石含玉時如何。

師云。合如是。

問。求之不得時如何。

師云。用求作么。

僧曰。如何即得。

師云。幾時失來。

問。諸佛未出世時如何。

師云。你問我答。

僧曰。出世后如何。

師云。我問你答。

問。如何是向上關捩子。

師云。蹈不著。

僧曰。未審蹈著后如何。

師云。賺卻人。

師云。成山假就於始簣。修途托至於初步。上坐適來從地爐邊來。還與初步同。別。若言同。即不會不遷

【現代漢語翻譯】 現代漢語譯本： 每天都一樣，沒有什麼新鮮的東西可以拿出來。至於各位聖人出來說法，也不敢在上座面前說謊。為什麼會這樣呢？因為上座都是行腳僧。現在我和各位上座在這裡聚集一會兒，已經是欺騙大家了。如果再停留下去，是非就會像刀鋒一樣出現，不如就此結束。珍重。

南嶽般若啟柔禪師的法嗣

藍田縣真禪師

問：什麼是竺土大仙心（zhú tǔ dà xiān xīn，指佛陀的心）？ 師父說：是誰傳來的？

問：什麼是露地白牛（lù dì bái niú，比喻純潔的佛性）？ 師父說：不要讓它吃人的莊稼。

問：什麼是無情說法（wú qíng shuō fǎ，指自然萬物也在說法）？ 師父說：你還看見香臺嗎？

問：什麼是不二法門（bù èr fǎ mén，指超越對立的真理之門）？ 師父說：一也不是。

問：什麼是大定門（dà dìng mén，指進入深刻禪定的門徑）？ 師父說：撿柴擇菜。

問：什麼是千年石上古人蹤（qiān nián shí shàng gǔ rén zōng，指古聖先賢的足跡）？ 師父說：無法改變。

問：如果石頭裡含有玉，那會怎麼樣？ 師父說：本來就應該是這樣。

問：如果求之不得，那該怎麼辦？ 師父說：用求做什麼？

僧人說：如何才能得到？ 師父說：什麼時候失去的？

問：諸佛未出世時，是什麼樣的？ 師父說：你問我答。

僧人說：出世后又是什麼樣的？ 師父說：我問你答。

問：什麼是向上關捩子（xiàng shàng guān liè zi，指超越現有境界的關鍵）？ 師父說：踩不著。

僧人說：不知道踩著之後會怎麼樣？ 師父說：騙了人。

師父說：山的形成是依靠最初的一筐土，遙遠的路程是依靠最初的一步。上座剛才從地爐邊過來，和最初的一步是相同還是不同？如果說相同，就是不明白事物不會改變。

【English Translation】 English version: Day after day is the same; nothing new can be picked out. As for the sages coming forth, they wouldn't dare to lie before the assembly. Why is this so? Because the assembly consists of traveling monks. Now, gathering here with you all for a short time is already deceiving you. If we linger any longer, disputes will arise like sharp blades. It's better to stop here. Farewell.

Successor of Dharma from Zen Master Banruo Qirou of Nanyue

Zen Master Zhen of Lantian County

Question: What is the mind of the Great Immortal of India (Zhú tǔ dà xiān xīn, referring to the mind of the Buddha)? The Master said: Who transmitted it?

Question: What is the white ox in the open field (lù dì bái niú, a metaphor for pure Buddha-nature)? The Master said: Don't let it eat people's crops.

Question: What is the Dharma talk of the insentient (wú qíng shuō fǎ, referring to all things in nature also expounding the Dharma)? The Master said: Do you see the incense stand?

Question: What is the non-dual Dharma gate (bù èr fǎ mén, referring to the gate of truth that transcends duality)? The Master said: Not even one.

Question: What is the gate of great Samadhi (dà dìng mén, referring to the path to enter profound Samadhi)? The Master said: Picking firewood and choosing vegetables.

Question: What are the traces of the ancients on the thousand-year-old stone (qiān nián shí shàng gǔ rén zōng, referring to the footprints of ancient sages)? The Master said: Cannot be changed.

Question: What if there is jade within the stone? The Master said: It should be so.

Question: What should be done when seeking and not obtaining? The Master said: What's the use of seeking?

Monk said: How can one obtain it then? The Master said: When was it lost?

Question: What was it like before the Buddhas appeared in the world? The Master said: You ask, I answer.

Monk said: What is it like after they appear in the world? The Master said: I ask, you answer.

Question: What is the upward turning point (xiàng shàng guān liè zi, referring to the key to transcend the current state)? The Master said: Cannot be stepped on.

Monk said: I don't know what will happen after stepping on it. The Master said: Deceived people.

The Master said: A mountain is formed by relying on the initial basket of earth, and a long journey relies on the first step. You have just come from the side of the earth stove. Is it the same as the first step, or different? If you say it's the same, then you don't understand that things do not change.

---

。若言別。亦不會不遷。上坐作么生會。還會么。遮里不是那裡。那裡不是遮里。且道是一處兩處。是遷不遷。是來去不是來去。若於此顯明得。便乃古今一如。初終自爾。唸唸無常。心心永滅。所以道。觀方知彼去。去者不至方。上坐適來恁么來。卻請恁么去。參。

韶州披雲智寂禪師法嗣

廬山開先照禪師

問。向上宗乘。乞師垂示。

師云。白雲斷處見明月。

僧曰。猶是學人疑處。

師云。黃葉落時聞搗衣。

問。如何是禪。

師云。十語九中。不如一默。

僧曰。恁么則少林曾面壁。千古播徽猷。

師云。你分上又作么生。

僧曰。相對無言好訊息。不須更去問南能。

師云。莫亂統。

問。如何是和尚家風。

師云。一條寒澗木。得力勝兒孫。

僧曰。用者如何。

師云。百雜碎。

上堂云。叢林規矩。古佛家風。一參一請。一粥一飯。且道明得個甚事。祗為諸人心心不停。唸唸不住。若能不停處停。念處無念。自合無生之理。與么說話。笑破他人口。參。

金陵天寶禪師

問。當機不薦時如何。

師云。鈍。

僧曰。薦得后如何。

師云。快。

問

【現代漢語翻譯】 現代漢語譯本：如果說有分別，那也不會是不遷流的。各位禪師如何理解？會理解嗎？這裡不是那裡，那裡不是這裡。那麼，這到底是一處還是兩處？是遷流還是不遷流？是來還是去，還是不來不去？如果能在此處明白透徹，便能明白古今本來就是一樣的，開始和終結自然如此。唸唸都是無常的，心心都在永恒地滅去。所以說，『觀察方向就知道他離開了，離開的人不會到達方向』。各位禪師剛才那樣來，現在也請那樣去。參！

韶州披雲智寂禪師的法嗣

廬山開先照禪師

問：請老師開示向上宗乘（指禪宗的最高境界）。

師說：白雲斷開的地方，就能看見明月。

僧人說：這仍然是學人疑惑的地方。

師說：黃葉落下的時候，就能聽見搗衣的聲音。

問：什麼是禪？

師說：說十句話，有九句說中，不如沉默不語。

僧人說：這樣說來，少林達摩（Bodhidharma）曾面壁九年，千古流傳他的美德。

師說：你在你的份上又如何理解呢？

僧人說：相對無言才是最好的訊息，不需要再去問南能（慧能，Huineng）。

師說：不要胡亂統攝。

問：什麼是和尚的家風？

師說：一條寒冷山澗中的樹木，發揮的作用勝過兒孫。

僧人說：如何運用呢？

師說：百雜碎。

上堂說法：叢林的規矩，古佛的家風，一參一請，一粥一飯。那麼，明白的是什麼事呢？只因爲各位的心心不停留，唸唸不止息。如果能在不停留處停留，在念頭處沒有念頭，自然契合無生之理。這樣說話，會被人笑話的。參！

金陵天寶禪師

問：當機不能領悟時，如何是好？

師說：遲鈍。

僧人說：領悟之後又如何？

師說：快速。

【English Translation】 English version: If it is said there is separation, it will also not be non-transient. How do you, esteemed monks, understand this? Do you understand? Here is not there, and there is not here. Tell me, is it one place or two places? Is it transient or non-transient? Is it coming and going, or not coming and not going? If you can clearly understand this, then you will realize that the past and present are originally the same, and the beginning and end are naturally so. Every thought is impermanent, and every mind is eternally extinguished. Therefore, it is said, 'Observing the direction, one knows that he has left; the one who leaves does not arrive at the direction.' Esteemed monks, you came here in that way just now, so please leave in that way now. Meditate!

Successor of Zen Master Zhide (Zhiji) of Piyun (披雲) in Shaozhou (韶州)

Zen Master Zhao (照) of Kaixian (開先) in Lushan (廬山)

Question: I beg the master to instruct me on the supreme vehicle (向上宗乘, xiàngshàng zōngchéng, refers to the highest realm of Zen).

The master said: When the white clouds break, you see the bright moon.

The monk said: This is still where the student is in doubt.

The master said: When the yellow leaves fall, you hear the sound of pounding clothes.

Question: What is Zen?

The master said: Ten words, nine of them right, are not as good as one silence.

The monk said: In that case, Bodhidharma (達摩, Damo) of Shaolin (少林) faced the wall for nine years, and his virtues have been passed down through the ages.

The master said: How do you understand it in your own capacity?

The monk said: Silent understanding is the best news; there is no need to ask Huineng (慧能, Huineng) of Nanneng (南能) anymore.

The master said: Don't generalize haphazardly.

Question: What is the family style of the abbot?

The master said: A tree in a cold mountain stream is more effective than children and grandchildren.

The monk said: How is it used?

The master said: A jumbled mess.

Ascending the hall, he said: The rules of the monastery, the family style of the ancient Buddhas, one visit and one request, one bowl of porridge and one bowl of rice. Then, what is it that you understand? It is only because everyone's minds do not stop, and their thoughts do not cease. If you can stop where there is no stopping, and have no thought where there are thoughts, you will naturally be in accord with the principle of no-birth. Speaking like this will be laughed at. Meditate!

Zen Master Tianbao (天寶) of Jinling (金陵)

Question: What if one does not recognize the opportunity at hand?

The master said: Dull.

The monk said: What about after one recognizes it?

The master said: Quick.

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。白雲抱幽石時如何。

師云。非公境界。

問。如何是和尚家風。

師云。裂半作三。

僧曰。學人未曉。

師云。鼻孔針筒。

洪州泐潭山謙禪師法嗣

䖍州了山宗盛禪師

問。古人面壁。意旨如何。

師云。為你要問。

問。如何是衣里明珠。

師云。切宜保借。

問。如何是沙門端的事。

師云。不要問別人。

問。如何是解脫門。

師云。從遮里入。

上堂云。鐘聲清。鼓聲響。早晚相聞休忘想。薦得徒勞別問津。莫道山僧無伎倆。咄。

建中靖國續燈錄卷第二 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第三　　　［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十世

隨州智門光祚禪師法嗣

明州雪竇山資聖寺明覺禪師

諱重顯。姓李氏。遂州大寂九世之孫也。興國五年四月八日生。始誕。旦夕瞑目若寐。幼即異常。不慕遊戲。或見沙門。挽衣大喜。長依普安院仁銑上人出家。受具之後。橫經講席。究理窮玄。詰問鋒馳。機辯無敵。咸知法器。僉指南遊。

【現代漢語翻譯】 現代漢語譯本 問：白雲籠罩著幽靜的石頭時，是怎樣的景象？ 師父說：這不是你的境界。 問：什麼是和尚的家風？ 師父說：裂成一半，分成三份。 僧人說：弟子不明白。 師父說：鼻孔里的針筒（比喻一竅不通）。 洪州泐潭山謙禪師的法嗣 虔州了山宗盛禪師 問：古人面壁，意旨是什麼？ 師父說：因為你要問。 問：什麼是衣里明珠？（比喻本性） 師父說：切要好好保持和借用（指善用本性）。 問：什麼是沙門（指僧人）最根本的事？ 師父說：不要問別人。 問：什麼是解脫之門？ 師父說：從這裡進入。 上堂說法時說：鐘聲清脆，鼓聲響亮，早晚都能聽到，不要胡思亂想。領悟了就不要徒勞地再去問路。不要說山僧我沒有本領。咄！（一聲喝斥） 《建中靖國續燈錄》卷第二 《卍新續藏》第78冊 No. 1556 《建中靖國續燈錄》 《建中靖國續燈錄》卷第三 [宋刻] 東京法雲禪寺住持傳法佛國禪師(臣)惟白 輯 對機門 廬陵清原山行思禪師第十世 隨州智門光祚禪師的法嗣 明州雪竇山資聖寺明覺禪師 法名重顯，姓李氏，是遂州大寂的九世孫。興國五年四月八日出生。剛出生時，日夜都閉著眼睛像在睡覺。從小就與衆不同，不喜歡玩耍。有時見到沙門（指僧人），就拉著他們的衣服非常高興。長大后，依靠普安院的仁銑上人出家。受具足戒后，精研經書，探究玄理。詰問時鋒芒畢露，機智辯才無人能敵。大家都知道他是佛法之器，一致推薦他去南方遊學。

【English Translation】 English version Question: What is it like when white clouds embrace a secluded stone? The Master said: It is not your realm. Question: What is the family style of the monks? The Master said: Split in half, make three. The monk said: This student does not understand. The Master said: A needle tube in the nostril (metaphor for being completely ignorant). Successor of Chan Master Qian of Letan Mountain in Hongzhou Chan Master Zongsheng of Liaoshan Mountain in Qianzhou Question: What was the intention of the ancients facing the wall? The Master said: Because you want to ask. Question: What is the jewel in the robe? (metaphor for inherent nature) The Master said: Be sure to cherish and borrow it (referring to making good use of inherent nature). Question: What is the fundamental matter of a 'shramana' (monk)? The Master said: Don't ask others. Question: What is the gate of liberation? The Master said: Enter from here. Ascending the Dharma hall, he said: The sound of the bell is clear, the sound of the drum is loud, hear them morning and night, do not indulge in delusion. Having realized it, there is no need to ask for directions in vain. Don't say that this mountain monk has no skills. 'Duh!' (a shout) Continuation of the 'Jianzhong Jingguo Record of the Lamp', Volume 2 'Wan Xu Zang', Volume 78, No. 1556, 'Jianzhong Jingguo Record of the Lamp' 'Jianzhong Jingguo Record of the Lamp', Volume 3 [Song Dynasty Edition] Compiled by Chan Master Foguo (Your Servant) Wei Bai, Abbot of Fayun Chan Monastery in Tokyo The Gate of Responding to Opportunities Tenth Generation Successor of Chan Master Xingsi of Qingyuan Mountain in Luling Successor of Chan Master Guangzuo of Zhimeng Mountain in Suizhou Chan Master Mingjue of Zisheng Monastery on Xuedou Mountain in Mingzhou His Dharma name was Chongxian, his surname was Li, and he was the ninth-generation descendant of Daji of Suizhou. He was born on the eighth day of the fourth month of the fifth year of Xingguo. From birth, he kept his eyes closed day and night as if sleeping. He was unusual from a young age and did not enjoy playing. Sometimes when he saw 'shramanas' (monks), he would grab their robes with great joy. When he grew up, he relied on the Venerable Renxian of Puan Monastery to become a monk. After receiving the full precepts, he studied the scriptures extensively and explored the profound principles. His questions were sharp, and his wit and eloquence were unmatched. Everyone knew that he was a vessel of the Dharma and unanimously recommended him to travel south for study.

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一造智門。即伸問曰。不起一念。云何有過。

門召近前。師即趨進。門以拂子擊之曰。會么。師欲對次。門又擊之。豁然開悟。情量穎脫。

次涉江湘。道業益著。宗匠器重。緇徒悚服。演法洞庭。學者雲集。學士曾公會。欽其德望。召居雪竇。大啟祖闈。洞示玄奧。都尉李侯遵勖特奏章服。侍中賈公昌朝尋乞美號。由是四方翹楚皆臻法席。升堂入室。悉馳道譽。

化緣將畢。一日遊山。四顧周覽。謂侍者曰。何日復來於此。

者哀乞道偈。師曰。平生唯患語之多矣。

翌日。出杖屨衣盂。散及徒眾。乃曰。七月七日。復相見耳。盥沐攝衣。北首而逝。

雲門讖曰。二百年後。吾道重顯。即師之名也。豈虛然哉。

開堂日。於法座前顧視大眾。乃云。若論本分相見。不必高昇法座。遂以手指云。無量佛土一時現前。各各子細觀瞻。其或涯際未知。不免拖泥帶水。便升座。

上首白槌罷。有僧方出。師乃約住云。如來正法眼藏。委在今日。放開則瓦礫生光。把住則真金失色。權柄在手。殺活臨時。其有作家。共相證據。

問。遠離翠峰祖席。已臨雪竇道場。是一是二。

師云。馬無千里謾追風。

僧曰。恁么則雲散家家月。

師云

【現代漢語翻譯】 現代漢語譯本 　　一日，雪竇明覺禪師在智門處請益。他問道：『不起一念（指不生起任何念頭），為什麼會有過失呢？』 　　智門禪師叫他走近前來。雪竇禪師立刻走上前。智門禪師用拂子打了他一下，問道：『會么（明白了嗎）？』雪竇禪師正要回答，智門禪師又打了他一下，雪竇禪師豁然開悟，一切情識思量頓時消解。 　　之後，雪竇禪師遊歷江湘一帶，他的道業更加顯著，受到宗門大師的器重，僧眾們都敬畏佩服。他在洞庭湖一帶弘揚佛法，前來學習的人雲集。學士曾公會，仰慕他的德行和聲望，邀請他住持雪竇寺，從而大大開啟了雪竇寺的宗風。雪竇禪師深入地開示玄妙的佛理。都尉李遵勖（官名）特地上奏朝廷賜予雪竇禪師章服。侍中賈昌朝也請求朝廷賜予雪竇禪師美號。因此，四方傑出的人才都來到雪竇禪師的座下，聽他講法，進入他的禪室，都讚揚他的道行。 　　教化眾生的因緣將要結束時，有一天，雪竇禪師遊山，四處觀看，對侍者說：『什麼時候再能回到這裡呢？』 　　侍者哀求雪竇禪師留下偈語。雪竇禪師說：『我平生只怕話說多了啊。』 　　第二天，雪竇禪師拿出拄杖、鞋子、衣缽等物，分發給徒弟們，然後說：『七月七日，我們再相見吧。』說完，他洗漱完畢，整理好衣服，面向北方圓寂。 　　雲門文偃禪師曾預言說：『二百年後，我的道將會重新顯現。』指的就是雪竇禪師的名聲啊，這難道是虛假的嗎？ 　　在開堂說法的那天，雪竇禪師在法座前看著大眾，然後說：『如果從本分上相見，就不必高昇法座。』於是用手指著天空說：『無量佛土一時顯現在眼前，各位仔細觀看。如果還是不知道它的邊際，那就免不了拖泥帶水。』說完，便升座。 　　上首僧敲槌完畢后，有僧人正要出來提問，雪竇禪師就制止他說：『如來正法眼藏（指佛法精髓），就寄託在今天了。放開則瓦礫生光，把住則真金失色。權柄在手，殺活臨時。』如果有能擔當的人，可以共同來印證。 　　有僧人問道：『離開了翠峰寺的祖席，已經來到了雪竇寺的道場，這是一還是二？』 　　雪竇禪師說：『馬無千里謾追風（沒有千里馬，追風也是徒勞）。』 　　僧人說：『這樣說來，就是雲散家家月（烏雲散去，家家戶戶都能見到月亮）。』 　　雪竇禪師說：

【English Translation】 English version 　　One day, Chan Master Xuedou Mingjue sought instruction from Zhimen. He asked, 'If one does not give rise to a single thought (meaning not generating any thoughts), why is there fault?' 　　Chan Master Zhimen called him to come closer. Chan Master Xuedou immediately stepped forward. Chan Master Zhimen struck him with a whisk and asked, 'Do you understand?' As Chan Master Xuedou was about to answer, Chan Master Zhimen struck him again, and Chan Master Xuedou suddenly awakened, all emotional thoughts and considerations dissolving instantly. 　　Afterward, Chan Master Xuedou traveled around the Jiang and Xiang regions, his attainment in the Dharma becoming even more prominent, esteemed by masters of the Zen school, and revered by the monastic community. He propagated the Dharma around Dongting Lake, where learners gathered in droves. Scholar Zeng Gonghui admired his virtue and reputation, inviting him to reside at Xuedou Temple, thus greatly opening up the Zen tradition of Xuedou Temple. Chan Master Xuedou profoundly elucidated the subtle principles of Buddhism. Military Commissioner Li Zunxu specially petitioned the court to bestow ceremonial robes upon Chan Master Xuedou. Palace Attendant Jia Changchao also requested the court to grant Chan Master Xuedou an honorific title. Consequently, outstanding talents from all directions came to Chan Master Xuedou's seat, listening to his teachings and entering his meditation chamber, all praising his virtuous conduct. 　　As the karmic affinity for teaching sentient beings was about to end, one day, Chan Master Xuedou was touring the mountains, looking around, and said to his attendant, 'When will I be able to return here again?' 　　The attendant pleaded with Chan Master Xuedou to leave a verse. Chan Master Xuedou said, 'Throughout my life, I have only worried about saying too much.' 　　The next day, Chan Master Xuedou took out his staff, shoes, robe, and bowl, distributing them to his disciples, and then said, 'On the seventh day of the seventh month, we shall meet again.' After finishing speaking, he washed, tidied his robes, and passed away facing north. 　　Chan Master Yunmen Wenyan had predicted, 'Two hundred years later, my Way will reappear.' This refers to the fame of Chan Master Xuedou, is this false? 　　On the day of his inaugural Dharma talk, Chan Master Xuedou looked at the assembly before the Dharma seat and then said, 'If we were to meet in accordance with our fundamental nature, there would be no need to ascend the Dharma seat.' Thereupon, he pointed to the sky and said, 'The immeasurable Buddha lands are manifested before your eyes at this very moment, each of you carefully observe. If you still do not know its boundaries, then you cannot avoid being mired in the mud and water.' After speaking, he ascended the seat. 　　After the chief monk finished striking the gavel, as a monk was about to come forward to ask a question, Chan Master Xuedou stopped him, saying, 'The True Dharma Eye Treasury (referring to the essence of the Buddha's teachings) of the Tathagata (another name for the Buddha) is entrusted to today. If released, rubble will shine; if held, true gold will lose its luster. The power is in hand, to kill or to save is decided at the moment.' If there is anyone capable, let us verify together. 　　A monk asked, 'Having left the ancestral seat of Cuifeng Temple, and now arriving at the Dharma site of Xuedou Temple, is it one or two?' 　　Chan Master Xuedou said, 'A horse without the ability to run a thousand miles is foolish to chase the wind.' 　　The monk said, 'In that case, the clouds disperse, and every household sees the moon.' 　　Chan Master Xuedou said:

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。龍頭蛇尾。

問。德山．臨濟棒喝已彰。和尚如何為人。

師云。放過一著。僧擬議。師便喝。

僧曰。恁么則別有在。

師云。射虎不真。徒勞沒羽。

問。次大法螺。擊大法鼓。朝宰臨筵。如何即是。

師云。清風來未休。

僧曰。恁么則得遇于師也。

師云。一言已出。駟馬難追。

師復顧大眾云。人天普集。合發明個甚事。焉可互分賓主。馳騁問答。便當宗乘。此門廣大。威德自在。輝騰今古。把定乾坤。千聖只言自知。五乘莫能建立。所以聲前悟旨。猶迷顧鑒之端。言下知宗。尚味識情之表。諸人要知真實相為么。但以上無攀仰。下絕己躬。自然常光現前。個個壁立千仞。還辨明得也無。未辨辨取。未明明取。既辨明得。便能截生死流。踞祖佛位。妙圓超悟。正在茲時。堪報不報之恩。以助無為之化。珍重。

問。如何是佛法大意。

師云。祥雲五色。

僧曰。學人不會。

師云。頭上漫漫。

問。達磨未來時如何。

師云。猿啼古木。

僧曰。來后如何。

師云。鶴唳青霄。

僧曰。即今事作么生。

師云。一不成。二不是。

有僧出禮拜。起云。請師答話。師便棒。

【現代漢語翻譯】 現代漢語譯本： 龍頭蛇尾。

問：德山（Deshan）和臨濟（Linji）的棒喝已經很明顯了，和尚您如何教導他人？

師父說：『放過一著。』僧人正要思量，師父就喝斥。

僧人說：『這樣說來，還有別的（含義）存在？』

師父說：『射虎不真，徒勞無功。』

問：敲響大法螺，擊打大法鼓，朝廷大員臨席，這又是指什麼？

師父說：『清風吹來沒有停歇。』

僧人說：『這樣說來，我真是遇到了您啊。』

師父說：『一言既出，駟馬難追。』

師父又環顧大眾說：『人天普遍（*），發明的是什麼事？怎麼可以互相區分賓主，馳騁于問答之中，就當作是宗乘（Zongcheng）呢？此門廣大，威德自在，光輝照耀古今，把定乾坤。千聖（Qiansheng）只是說自己知道，五乘（Wucheng）無法建立。所以，在聲音之前領悟旨意，仍然迷惑于顧影自憐的開端；在言語之下知曉宗旨，還停留在認識情感的表面。各位想要知道真實相嗎？只要向上沒有攀援，向下斷絕自身，自然常光顯現於眼前，個個像壁立千仞。還能辨別明白嗎？未辨別明白的，去辨別明白；未明瞭的，去明瞭。既然辨別明白了，便能截斷生死之流，佔據祖佛之位，妙圓超悟，正是在此時。堪以報答不報之恩，以助無為之化。珍重。』

問：如何是佛法大意？

師父說：『祥雲五色。』

僧人說：『學人不會。』

師父說：『頭上漫漫。』

問：達磨（Damo）未來之時如何？

師父說：『猿猴在古老的樹木上啼叫。』

僧人說：『來之後如何？』

師父說：『仙鶴在青色的天空鳴叫。』

僧人說：『現在的事情怎麼樣？』

師父說：『一不成，二不是。』

有僧人出來禮拜，起身說：『請師父回答。』師父就打了他一棒。

【English Translation】 English version: Dragon Head, Snake Tail.

Question: Deshan's (德山) and Linji's (臨濟) shouts and blows are already evident. How does the Master guide others?

The Master said: 'Let it go.' As the monk was about to ponder, the Master shouted.

The monk said: 'In that case, is there something else there?'

The Master said: 'Shooting a tiger without truth, one labors in vain without hitting the mark.'

Question: Sounding the great Dharma conch, beating the great Dharma drum, with the court officials present, what does this signify?

The Master said: 'The clear wind comes without ceasing.'

The monk said: 'In that case, I have truly met the Master.'

The Master said: 'A word once spoken, even four horses cannot overtake it.'

The Master then looked around at the assembly and said: 'Humans and gods universally (*), what matter is being illuminated? How can we mutually distinguish between guest and host, galloping in questions and answers, and take it as the Zongcheng (宗乘, the essence of the sect)? This gate is vast, its majestic virtue is free, its brilliance shines through the past and present, firmly holding the universe. The Thousand Sages (千聖) only say they know it themselves, the Five Vehicles (五乘) cannot establish it. Therefore, to awaken to the meaning before the sound, one is still deluded by the beginning of self-reflection; to know the principle beneath the words, one still lingers on the surface of emotional recognition. Do you all want to know the true form? Simply, above, there is no climbing or reliance; below, there is severance from oneself. Naturally, constant light appears before you, each one standing like a wall ten thousand feet high. Can you discern it clearly? If you haven't discerned it, discern it; if you haven't understood it, understand it. Once you have discerned it clearly, you can cut off the stream of birth and death, occupy the position of the ancestral Buddha, and achieve wondrous, complete, and transcendent enlightenment. It is precisely at this time that you can repay the kindness that cannot be repaid, and assist in the transformation of non-action. Treasure this.'

Question: What is the great meaning of the Buddha-dharma?

The Master said: 'Auspicious clouds of five colors.'

The monk said: 'This student does not understand.'

The Master said: 'Vast above the head.'

Question: What was it like before Bodhidharma (Damo) came?

The Master said: 'Monkeys cry in the ancient trees.'

The monk said: 'What is it like after he came?'

The Master said: 'Cranes cry in the blue sky.'

The monk said: 'What about the present matter?'

The Master said: 'One is not achieved, two is not right.'

A monk came forward, bowed, and said: 'Please, Master, answer.' The Master then struck him with a stick.

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僧曰。豈無方便。

師云。罪不重科。

復有一僧出禮拜。起云。請師答話。

師云。兩重公案。

僧曰。請師不答話。師亦棒。

問。古人道。北斗里藏身。意旨如何。

師云。千聞不如一見。

僧曰。此話盛行。

師云。老鼠㗸鐵。

問。古人道。皎皎地絕一絲頭。只如山河大地又且如何。

師云。面赤不如語直。

僧曰。學人未曉。

師云。遍問諸方。

問。如何是實學底事。

師云。針劄不入。

僧曰。乞師方便。

師云。水到渠成。

問。如何是教外別傳一句。

師云。看看臘月盡。

僧曰。恁么則流芳去也。

師云。啞子吃瓜。

問。如何是學人自己。

師云。乘槎斫額。

僧曰。莫只遮便是。

師云。浪死虛生。

問。如何是緣生義。

師云。金剛鑄鐵券。

僧曰。學人不會。

師云。鬧市裡牌。

僧曰。恁么則行到水窮處。坐看云起時。

師云。列下。

問。四十九年說不盡底。請師說。

師云。爭之不足。

僧曰。謝師答話。

師云。鐵棒自看。

問。如

【現代漢語翻譯】 現代漢語譯本 僧人問：難道沒有方便之法嗎？ 師父說：罪行不再重複懲罰。 又有一位僧人出來禮拜，起身說：請師父回答問題。 師父說：這是兩樁公案。 僧人說：請師父不回答問題，師父也要打我嗎？ 問：古人說：『在北斗星里藏身』，意旨如何？（北斗：指北斗星，象徵著宇宙的中心或某種神秘力量） 師父說：聽一千遍不如親眼見一次。 僧人說：這句話很流行。 師父說：老鼠啃鐵。 問：古人說：『潔白無瑕，沒有一絲線頭』，那麼山河大地又該如何理解？ 師父說：臉紅不如說話直率。 僧人說：學人還不明白。 師父說：到處去問。 問：什麼是真正的學問？ 師父說：針扎不進去。 僧人說：請師父開示方便之門。 師父說：水到渠成。 問：什麼是教外別傳的一句話？（教外別傳：指不通過語言文字，直接以心傳心的禪宗頓悟法門） 師父說：看看快到臘月了。 僧人說：這樣說來，就要流芳百世了。 師父說：啞巴吃瓜。 問：什麼是學人自己的本性？ 師父說：乘坐木筏去砍額頭。 僧人說：莫非這就是真相？ 師父說：白白地死去，虛度一生。 問：什麼是緣起之義？（緣起：佛教基本教義，指一切事物都是由因緣和合而生） 師父說：用金剛石鑄造鐵券。 僧人說：學人不能理解。 師父說：鬧市裡的招牌。 僧人說：這樣說來，就是『行到水窮處，坐看云起時』。 師父說：退下。 問：四十九年也說不完的，請師父說。 師父說：爭奪也不夠。 僧人說：謝謝師父回答。 師父說：自己看鐵棒。 問：如果...

【English Translation】 English version A monk asked, 'Isn't there an expedient means?' The Master said, 'A crime is not punished twice.' Another monk came forward, bowed, and said, 'Please, Master, answer a question.' The Master said, 'Two cases of public record.' The monk said, 'If I ask the Master not to answer, will the Master still strike me?' Asked, 'The ancients said, 'Hiding oneself in the Big Dipper (Bei Dou).' What is the meaning?' (Bei Dou: refers to the Big Dipper constellation, symbolizing the center of the universe or a mysterious power) The Master said, 'Hearing a thousand times is not as good as seeing once.' The monk said, 'This saying is very popular.' The Master said, 'A mouse gnawing on iron.' Asked, 'The ancients said, 'Pure and bright, without a single thread.' How then should we understand mountains, rivers, and the great earth?' The Master said, 'Better to speak frankly than to blush.' The monk said, 'This student does not understand.' The Master said, 'Ask everywhere.' Asked, 'What is the matter of true learning?' The Master said, 'A needle cannot penetrate.' The monk said, 'Beg the Master for an expedient means.' The Master said, 'When the water comes, the channel is formed.' Asked, 'What is the one phrase transmitted outside the teachings?' (Transmitted outside the teachings: refers to the Chan/Zen Buddhist method of direct mind-to-mind transmission without relying on words or scriptures) The Master said, 'Look, the twelfth month is almost over.' The monk said, 'In that case, it will be passed down for generations.' The Master said, 'A mute eating a melon.' Asked, 'What is this student's own self?' The Master said, 'Riding a raft to chop one's forehead.' The monk said, 'Could this be it?' The Master said, 'Wasted death, empty life.' Asked, 'What is the meaning of dependent origination?' (Dependent origination: a fundamental Buddhist doctrine stating that all phenomena arise in dependence on conditions) The Master said, 'Casting an iron certificate with diamond.' The monk said, 'This student does not understand.' The Master said, 'A signboard in a bustling market.' The monk said, 'In that case, it is 'Walking to where the water ends, sitting and watching the clouds rise.'' The Master said, 'Step back.' Asked, 'What could not be said in forty-nine years, please Master, speak it.' The Master said, 'Striving is not enough.' The monk said, 'Thank you, Master, for answering.' The Master said, 'Look at the iron rod yourself.' Asked, 'If...'

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何是把定乾坤眼。

師云。拈卻鼻孔。

僧曰。學人不會。

師云。一喜一悲。僧擬議。

師云。苦。

問。如何是脫珍御服。掛弊垢衣。

師云。垂手不垂手。

僧曰。乞師方便。

師云。左眼挑筋。右眼抉肉。

問。龍門爭進舉。那個是登科。

師云。重遭點額。

僧曰。學人不會。

師云。退水藏鱗。

問。學人乍入叢林。諸事不會。還拯濟也無。

師云。蘇州紙貴。

僧曰。和尚豈無方便。

師云。腦後㧞榍。

問。寂寂忘言。誰是得者。

師云。卸帽穿云去。

僧曰。如何領會。

師云。披蓑帶雨歸。

僧曰。三十年後此話盛行。

師云。一場酸澀。

問。坐斷毗盧底人。師還接否。

師云。慇勤送別瀟湘岸。

僧曰。恁么則學人罪過也。

師云。天寬地窄太愁人。

問。生死到來。如何迴避。

師云。定花板上。

僧曰。莫便是他安身立命處也無。

師云。符到奉行。

師云。大眾前共相酬唱。也須是個漢始得。若也未有奔流度刃底眼。不勞拈出。所以道。如大火聚。近著則燎卻面門。亦如按太阿

寶劍。衝前則喪身失命。乃云。太阿橫按祖堂寒。千里應須息萬端。莫待冷光輕閃爍。復云。看看。便下座。

上堂。問。如何是維摩一默。

師云。寒山訪拾得。

僧曰。恁么則入不二之門。

師云。噓。復云。維摩大士去何從。千古今人望莫窮。不二法門休更問。夜來明月上孤峰。上堂云。大眾。遮一片田地。分付來多時也。爾諸人四至界畔。猶未識在。若要中心樹子。我也不惜。良久。云。為祥為瑞。

師云。兩重公按。復云。雪覆蘆花欲暮天。謝家人不在漁船。白牛放卻無尋處。空把山童贈鐵鞭。

黃州護國院壽禪師

問。如何是一路涅槃門。

師云。寒松青有千年色。一徑風飄四季香。

問。如何是靈山一會。

師云。如來才一顧。迦葉便低眉。

韶州南華寺寶緣慈濟禪師

問。如何是祖師西來意。

師云。青山淥水。

僧曰。未來時還有意也無。

師云。高者高。低者低。

上堂。舉拄杖云。拈起也。峰巒失色。放下也。祖佛迷蹤。作者當頭。光臨背上。猶是買帽相頭。看風使帆。若向衲僧門下。千山萬水。

邵武軍靈泉曉禪師

問。如何是西來意。

師云。第一到屯門。

【現代漢語翻譯】 現代漢語譯本： 『寶劍。衝前則喪身失命。』乃云：『太阿（古代名劍）橫按祖堂寒，千里應須息萬端。莫待冷光輕閃爍。』復云：『看看。』便下座。

上堂。問：『如何是維摩（Vimalakirti，佛教在家菩薩，以智慧著稱）一默？』

師云：『寒山（Hanshan，唐代隱士詩人）訪拾得（Shide，唐代僧人）。』

僧曰：『恁么則入不二之門。』

師云：『噓。』復云：『維摩大士去何從？千古今人望莫窮。不二法門休更問，夜來明月上孤峰。』上堂云：『大眾，遮一片田地，分付來多時也。爾諸人四至界畔，猶未識在。若要中心樹子，我也不惜。』良久。云：『為祥為瑞。』

師云：『兩重公按。』復云：『雪覆蘆花欲暮天，謝家人不在漁船。白牛放卻無尋處，空把山童贈鐵鞭。』

黃州護國院壽禪師

問：『如何是一路涅槃（Nirvana，佛教術語，指解脫）門？』

師云：『寒松青有千年色，一徑風飄四季香。』

問：『如何是靈山（鷲峰山，釋迦牟尼佛說法之地）一會？』

師云：『如來（Tathagata，佛的稱號）才一顧，迦葉（Mahakasyapa，釋迦牟尼十大弟子之一）便低眉。』

韶州南華寺寶緣慈濟禪師

問：『如何是祖師西來意？』

師云：『青山淥水。』

僧曰：『未來時還有意也無？』

師云：『高者高，低者低。』

上堂。舉拄杖云：『拈起也，峰巒失色。放下也，祖佛迷蹤。作者當頭，光臨背上。猶是買帽相頭，看風使帆。若向衲僧門下，千山萬水。』

邵武軍靈泉曉禪師

問：『如何是西來意？』

師云：『第一到屯門。』

【English Translation】 English version: 'A precious sword. Charging forward leads to losing life.' Then he said, 'The Tai'a (a famous ancient sword) lies horizontally across the ancestral hall, chilling the air. A thousand miles should be pacified. Don't wait for the cold light to flicker slightly.' Again he said, 'Look, look.' Then he descended from the seat.

Ascending the hall. Asked, 'What is Vimalakirti's (a Buddhist layperson known for his wisdom) silence?'

The Master said, 'Hanshan (a Tang dynasty hermit poet) visits Shide (a Tang dynasty monk).'

The monk said, 'In that case, entering the gate of non-duality.'

The Master said, 'Hush.' Again he said, 'Where has the great Vimalakirti gone? People of all ages look but cannot find him. Stop asking about the gate of non-duality; last night, the bright moon rose over the solitary peak.' Ascending the hall, he said, 'Everyone, this piece of land has been entrusted for a long time. You all still don't recognize the boundaries. If you want to plant a central tree, I won't begrudge it.' After a long pause, he said, 'For auspiciousness and good omen.'

The Master said, 'Double public judgment.' Again he said, 'Snow covers the reeds, and dusk approaches. The Xie family is not on the fishing boat. The white ox is released and cannot be found; only a mountain boy is given an iron whip.'

Zen Master Shou of Huguo Monastery in Huangzhou

Asked, 'What is the one path to Nirvana (the Buddhist term for liberation)?'

The Master said, 'The cold pine is green with a thousand years of color; a path of wind carries the fragrance of the four seasons.'

Asked, 'What is the assembly at Ling Mountain (Vulture Peak, where Shakyamuni Buddha taught)?'

The Master said, 'As soon as the Tathagata (an epithet of the Buddha) glances, Mahakasyapa (one of Shakyamuni's ten great disciples) lowers his eyebrows.'

Zen Master Bao Yuan Ciji of Nanhua Temple in Shaozhou

Asked, 'What is the meaning of the Patriarch's coming from the West?'

The Master said, 'Green mountains and clear waters.'

The monk said, 'Is there still meaning in the future?'

The Master said, 'The high are high, the low are low.'

Ascending the hall. Raising his staff, he said, 'When raised, the peaks lose color. When lowered, the ancestral Buddhas lose their tracks. The author is right in front, the light shines on the back. It's still like buying a hat by looking at the head, steering the boat by watching the wind. If you go to the monks' gate, it's thousands of mountains and rivers.'

Zen Master Xiao of Lingquan in Shaowu Army

Asked, 'What is the meaning of coming from the West?'

The Master said, 'First arriving at Tuen Mun.'

---

僧曰。學人不會。

師云。末後藏熊耳。

洪州百丈山智映寶月禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。窣堵那叱掌上擎。

僧曰。恁么則北塔嫡子。韶石兒孫。

師云。斫額望新羅。

問。如何是佛。

師云。梵王前引。帝釋后隨。

僧曰。謝師答話。

師云。龍蛇易辨。衲子難謾。

福州慈雲山紹詵禪師

問。如何是佛。

師云。額頭上汗出。

問。如何是慈雲山。

師云。徒勞仰面看。

僧曰。如何是慈雲水。

師云。急。

復州青山好禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。昔日靈山親授記。今朝汶水令方行。

僧曰。恁么則雷布雲門洞。雨灑景陵城去也。

師云。九宮八卦。

鄂州黃龍海禪師

問。如何是黃龍家風。

師云。看。

僧曰。忽遇客來。如何祗待。師以拄杖點之。

問。如何是最初一句。

師云。堀地討天。

桂陽芙蓉山文喜禪師

問。祖祖相傳傳祖印。師今得法嗣何人。

師云。從地涌出。

僧曰。畢竟是誰家之子。

師云。特地罔措。

鼎州德

【現代漢語翻譯】 現代漢語譯本 僧人問：『學人（指學佛之人）不明白。』 禪師說：『最終藏在熊耳山（地名，比喻深藏不露）。』

洪州百丈山智映寶月禪師 僧人問：『禪師您唱的是哪一家的曲調？您的宗風傳承自哪一位？』 禪師說：『將窣堵那叱（梵文 Stupa 的音譯，指佛塔）托在掌上。』 僧人說：『這樣說來，您是北塔（地名）的嫡系傳人，韶石（地名）的兒孫了。』 禪師說：『砍額頭去望新羅（古國名，比喻方向錯誤）。』 僧人問：『什麼是佛？』 禪師說：『梵王（佛教護法神）在前面引導，帝釋（佛教護法神）在後面跟隨。』 僧人說：『感謝禪師的回答。』 禪師說：『龍和蛇容易分辨，出家人難以欺騙。』

福州慈雲山紹詵禪師 僧人問：『什麼是佛？』 禪師說：『額頭上汗水直流。』 僧人問：『什麼是慈雲山？』 禪師說：『徒勞地仰頭觀看。』 僧人說：『什麼是慈雲水？』 禪師說：『急。』

復州青山好禪師 僧人問：『禪師您唱的是哪一家的曲調？您的宗風傳承自哪一位？』 禪師說：『昔日靈山（佛教聖地）親自授記，如今汶水（河流名）邊法令通行。』 僧人說：『這樣說來，雷布（人名）雲門洞（地名）的法雨，灑向景陵城（地名）去了。』 禪師說：『九宮八卦（中國古代占卜術）。』

鄂州黃龍海禪師 僧人問：『什麼是黃龍（地名）的家風？』 禪師說：『看。』 僧人說：『忽然有客人來，如何招待？』禪師用拄杖點了他一下。 僧人問：『什麼是最初一句？』 禪師說：『掘地去尋找天。』

桂陽芙蓉山文喜禪師 僧人問：『祖師們代代相傳傳遞祖印，禪師您如今得法傳承自哪一位？』 禪師說：『從地涌出。』 僧人說：『（您）究竟是誰家的孩子？』 禪師說：『特地讓人不知所措。』

鼎州德山

【English Translation】 English version Monk: 'This student does not understand.' Master: 'Ultimately hidden in Mount Xiong'er (a place name, metaphor for being deeply hidden).'

Chan Master Zhiying Baoyue of Baizhang Mountain in Hongzhou Monk: 'Whose tune does the Master sing? Who is the successor of your school's style?' Master: 'Holding the Stupa (Sanskrit transliteration, referring to a Buddhist pagoda) in the palm of the hand.' Monk: 'In that case, you are the direct descendant of Beita (a place name), the children and grandchildren of Shaoshi (a place name).' Master: 'Cutting the forehead to look towards Silla (ancient kingdom name, metaphor for going in the wrong direction).' Monk: 'What is Buddha?' Master: 'Brahma (Buddhist protector deity) leads in front, and Indra (Buddhist protector deity) follows behind.' Monk: 'Thank you, Master, for your answer.' Master: 'Dragons and snakes are easy to distinguish, but it is difficult to deceive monks.'

Chan Master Shaoshen of Ciyun Mountain in Fuzhou Monk: 'What is Buddha?' Master: 'Sweat pouring from the forehead.' Monk: 'What is Ciyun Mountain?' Master: 'It is futile to look up.' Monk: 'What is Ciyun water?' Master: 'Urgent.'

Chan Master Hao of Qingshan Mountain in Fuzhou Monk: 'Whose tune does the Master sing? Who is the successor of your school's style?' Master: 'In the past, Ling Mountain (Buddhist holy site) personally bestowed the prophecy, and today the laws are practiced along the Wen River (river name).' Monk: 'In that case, the Dharma rain of Leibu (person's name) Yunmen Cave (place name) is sprinkling towards Jingling City (place name).' Master: 'Nine Palaces and Eight Trigrams (ancient Chinese divination technique).'

Chan Master Hai of Huanglong in Ezhou Monk: 'What is the family style of Huanglong (place name)?' Master: 'Look.' Monk: 'If a guest suddenly arrives, how should I treat them?' The Master tapped him with his staff. Monk: 'What is the very first sentence?' Master: 'Digging the ground to find the sky.'

Chan Master Wenxi of Furong Mountain in Guiyang Monk: 'The ancestral masters have passed down the ancestral seal from generation to generation. From whom did the Master inherit the Dharma?' Master: 'Emerging from the earth.' Monk: 'Whose child are you after all?' Master: 'Deliberately making people at a loss.'

Deshan in Dingzhou

---

山僧可禪師

問。如何是佛。

師云。頭長面短。

僧曰。意旨如何。

師云。手纖腳大。

鼎州彰法澄泗禪師

問。如何是佛法大意。

師云。多少人摸不著。

僧曰。忽然摸著看又作么生。

師云。堪作什麼。

澧州藥山宣禪師

問。如何是道。

師云。東西南北。

僧曰。如何是道中人。

師云。有貴有賤。

明州廣慧清順禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。不可埋沒人。

僧曰。恁么則北塔嫡子。

師云。墻壁有耳。

問。如何是佛。

師云。水到渠成。

僧曰。爭柰不會。

師云。卻較些子。

筠州九峰勤禪師

問。如何是道。

師云。逢春無綠草。

僧曰。如何是道中人。

師云。南來北往。

問。方便門中。請師垂示。

師云。佛不奪眾生愿。

僧曰。恁么則謝師方便。

師云。卻須吃棒。

上堂云。口羅舌沸。千喚萬喚。露柱因什麼不回頭。良久。云。美食不中飽人吃。便下座。

潭州云蓋山繼鵬禪師

問。如何是佛法大意。

師云。舌頭無骨。

【現代漢語翻譯】 現代漢語譯本 山僧可禪師

問：什麼是佛？

師云：頭長面短。

僧曰：意旨如何？

師云：手纖腳大。

鼎州彰法澄泗禪師

問：如何是佛法大意？

師云：多少人摸不著。

僧曰：忽然摸著看又作么生？

師云：堪作什麼？

澧州藥山宣禪師

問：如何是道？

師云：東西南北。

僧曰：如何是道中人？

師云：有貴有賤。

明州廣慧清順禪師

問：師唱誰家曲？宗風嗣阿誰？

師云：不可埋沒人。

僧曰：恁么則北塔嫡子。

師云：墻壁有耳。

問：如何是佛？

師云：水到渠成。

僧曰：爭柰不會。

師云：卻較些子。

筠州九峰勤禪師

問：如何是道？

師云：逢春無綠草。

僧曰：如何是道中人？

師云：南來北往。

問：方便門中，請師垂示。

師云：佛不奪眾生愿。

僧曰：恁么則謝師方便。

師云：卻須吃棒。

上堂云：口羅舌沸，千喚萬喚，露柱因什麼不回頭？良久，云：美食不中飽人吃。便下座。

潭州云蓋山繼鵬禪師

問：如何是佛法大意？

師云：舌頭無骨。

【English Translation】 English version Zen Master Keshan Keqian

Question: What is Buddha (Fo)?

Master said: 'Long head and short face.'

Monk said: What is the meaning?

Master said: 'Slender hands and big feet.'

Zen Master Chengsi of Zhangfa in Dingzhou

Question: What is the great meaning of the Buddha Dharma (Fofa)?

Master said: 'So many people can't grasp it.'

Monk said: What if one suddenly grasps it?

Master said: 'What use is it?'

Zen Master Xuan of Yaoshan in Lizhou

Question: What is the Dao (道, the Way)?

Master said: 'East, West, South, North.'

Monk said: What is a person of the Dao?

Master said: 'Some are noble, some are humble.'

Zen Master Qingshun of Guanghui in Mingzhou

Question: Whose tune does the master sing? Whose lineage does the school follow?

Master said: 'Cannot let it be buried.'

Monk said: Then you are a direct descendant of Beita (北塔, North Pagoda).

Master said: 'Walls have ears.'

Question: What is Buddha?

Master said: 'When water comes, a channel is formed.'

Monk said: I still don't understand.

Master said: 'Then you are a little better off.'

Zen Master Qin of Jiufeng in Yunzhou

Question: What is the Dao?

Master said: 'No green grass in spring.'

Monk said: What is a person of the Dao?

Master said: 'Coming from the South, going to the North.'

Question: Within the gate of expedient means, please give us instruction.

Master said: 'Buddha does not take away the wishes of sentient beings.'

Monk said: Then I thank the master for the expedient means.

Master said: 'You still deserve a beating.'

Ascending the hall, he said: 'Mouths and tongues are boiling, calling and calling thousands of times, why doesn't the pillar turn its head?' After a long while, he said: 'Delicious food is not for the satiated to eat.' Then he descended from the seat.

Zen Master Jipeng of Yungai Mountain in Tanzhou

Question: What is the great meaning of the Buddha Dharma?

Master said: 'The tongue has no bones.'

---

問。如何是祖師西來意。

師云。湯瓶火里煨。

問。佛未出世時如何。

師云。天。

僧曰。出世后如何。

師云。地。

上堂云。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。良久。云。相識滿天下。知心能幾人。

泉州雲臺省因禪師

問。如何是和尚家風。

師云。嗔拳不打笑面。

僧曰。如何施設。

師云。天臺則有。南嶽則無。

問。如何是佛。

師云。月不破五。

僧曰。意旨如何。

師云。初三十一。

問。如何是佛法大意。

師云。今日好曬麥。

僧曰。意旨如何。

師云。問取磨頭。

問。如何是佛。

師云。眼大鼻頭尖。

上堂云。菩薩子。不在內。不在外。不在中間。且道落在什麼處。良久。云。南瞻部州。北郁單越。

蘄州五祖山師戒禪師法嗣

筠州洞山妙圓禪師

諱自寶。壽州人也。峽石寺受業。頭陀苦行。糲食垢衣。參戒禪師發明心地。天人密護。神鬼莫測。所至叢林。推為導首。出世三十年。居四大剎。道風遐布。朝野欽聞。都尉李侯遵勖特奏章服．師名。以嘉德望。

問。如何是佛。

【現代漢語翻譯】 現代漢語譯本 問：什麼是祖師西來意？（Bodhidharma，禪宗始祖，從西方來到中國傳法的真正意圖是什麼？） 師云：湯瓶火里煨。（在火上煨著湯瓶。） 問：佛未出世時如何？（在佛陀誕生之前，世界是什麼樣的？） 師云：天。（是天。） 僧曰：出世后如何？（佛陀誕生之後，世界又是什麼樣的？） 師云：地。（是地。） 上堂云：高不在絕頂，富不在福嚴，樂不在天堂，苦不在地獄。（真正的崇高不在於山頂，真正的富有不在於福嚴寺，真正的快樂不在於天堂，真正的痛苦也不在於地獄。）良久，云：相識滿天下，知心能幾人。（認識的人遍佈天下，但真正瞭解你內心的人又有多少呢？） 泉州雲臺省因禪師 問：如何是和尚家風？（什麼是禪師的家風？） 師云：嗔拳不打笑面。（憤怒的拳頭不會打向笑臉。） 僧曰：如何施設？（如何運用？） 師云：天臺則有，南嶽則無。（在天臺宗有，在南嶽宗則沒有。） 問：如何是佛？（什麼是佛？） 師云：月不破五。（月亮不會破五。） 僧曰：意旨如何？（這其中的含義是什麼？） 師云：初三十一。（農曆月初三十一。） 問：如何是佛法大意？（什麼是佛法的真諦？） 師云：今日好曬麥。（今天適合曬麥子。） 僧曰：意旨如何？（這其中的含義是什麼？） 師云：問取磨頭。（去問磨盤吧。） 問：如何是佛？（什麼是佛？） 師云：眼大鼻頭尖。（眼睛大，鼻子尖。） 上堂云：菩薩子，不在內，不在外，不在中間。（菩薩，不在內部，不在外部，也不在中間。）且道落在什麼處？（那麼，它在哪裡呢？）良久，云：南瞻部州，北郁單越。（在南瞻部洲（Jambudvipa），在北郁單越（Uttarakuru）。） 蘄州五祖山師戒禪師法嗣 筠州洞山妙圓禪師 諱自寶，壽州人也。峽石寺受業，頭陀苦行，糲食垢衣。參戒禪師發明心地。天人密護，神鬼莫測。所至叢林，推為導首。出世三十年，居四大剎。道風遐布，朝野欽聞。都尉李侯遵勖特奏章服．師名。以嘉德望。 問：如何是佛？（什麼是佛？）

【English Translation】 English version Question: What is the meaning of Bodhidharma's (the first patriarch of Zen Buddhism, who came from the West to transmit the Dharma in China) coming from the West? The Master said: Simmering the soup pot in the fire. Question: What was it like before the Buddha appeared in the world? The Master said: Heaven. Monk said: What is it like after he appeared in the world? The Master said: Earth. Ascending the Dharma hall, he said: 'Highness is not at the summit, wealth is not at Fuyan (a temple), joy is not in heaven, suffering is not in hell.' After a long pause, he said: 'Acquaintances fill the world, but how many are true confidants?' Zen Master Xingyin of Yuntai Mountain in Quanzhou Question: What is the family style of the abbot? The Master said: An angry fist does not strike a smiling face. Monk said: How is it applied? The Master said: It exists in Tiantai (a Buddhist school), but not in Nan Yue (another Buddhist school). Question: What is Buddha? The Master said: The moon does not break five. Monk said: What is the meaning of this? The Master said: The first day or the thirtieth/thirty-first day of the month. Question: What is the great meaning of the Buddha-dharma? The Master said: Today is a good day for drying wheat. Monk said: What is the meaning of this? The Master said: Ask the millstone. Question: What is Buddha? The Master said: Big eyes and a pointed nose. Ascending the Dharma hall, he said: 'A Bodhisattva, not inside, not outside, not in the middle.' Tell me, where does it fall? After a long pause, he said: 'In Jambudvipa (Southern Continent), in Uttarakuru (Northern Continent).' Dharma Successor of Zen Master Shijie of the Fifth Ancestor Mountain in Qizhou Zen Master Miaoyuan of Dongshan Mountain in Yunzhou His taboo name was Zibao, and he was a native of Shouzhou. He received instruction at Xiashi Temple, practiced asceticism as a wandering monk, eating coarse food and wearing dirty clothes. He consulted Zen Master Jie and awakened his mind. Gods and humans secretly protected him, and spirits and ghosts could not fathom him. Wherever he went, he was regarded as a leader in the monastic community. He spent thirty years in the world, residing in four great monasteries. His virtuous influence spread far and wide, and he was admired by the court and the common people. Military Commissioner Li Hou Zunxu specially requested robes and recognition for the Master's name to commend his virtuous reputation. Question: What is Buddha?

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師云。頭腦相似。

問。師唱誰家曲。宗風嗣阿誰。

師云。言猶在耳。

僧曰。恁么則五祖嫡子。雲門兒孫。

師云。日馳五百。

無為軍西禪文岫禪師

問。如何是和尚為人一句。

師云。路逢劍客須呈劍。

僧曰。學人未會。

師云。不是詩人莫獻詩。

蘄州十王懷楚禪師

問。如何是佛。

師云。巍巍堂堂。

問。如何是透法身句。

師云。大有人問了。

僧曰。意旨如何。

師云。靜處薩婆訶。

舒州海會通禪師

問。如何是和尚為人一句。

師云。清光滿目。

僧曰。學人不會。

師云。茶灰抹土。

問。如何是佛法大意。

師云。柿桶蓋嵕笠。

僧曰。學人不曉。

師云。行時頭頂戴。坐則掛高閣。

蘄州義檯子祥禪師

問。如何是義臺境。

師云。路不拾遺。

僧曰。如何是境中人。

師云。桀犬吠堯。

問。如何是祖師西來意。

師云。曾問幾人來。

僧曰。即今問和尚。

師云。且莫當頭。

復州北塔思廣禪師

問。如何是衲僧變通事。

師云。東

【現代漢語翻譯】 現代漢語譯本： 師父說：『頭腦相似。』

僧人問：『師父您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』

師父說：『話語還在耳邊。』

僧人說：『這麼說，您是五祖（弘忍，Fifth Patriarch）的嫡傳弟子，雲門（雲門文偃，Yunmen Wenyan）的兒孫了。』

師父說：『一日奔馳五百里。』

無為軍西禪文岫禪師

僧人問：『什麼是和尚（指禪師自己）為人處世的關鍵一句？』

師父說：『路上遇到劍客，就要拿出自己的劍。』

僧人說：『弟子不明白。』

師父說：『不是詩人，就不要獻詩。』

蘄州十王懷楚禪師

僧人問：『什麼是佛？』

師父說：『高大莊嚴。』

僧人問：『什麼是透徹法身（Dharmakaya）的那一句？』

師父說：『已經有很多人問過了。』

僧人說：『其中的意思是什麼？』

師父說：『安靜的地方薩婆訶（Svaha，一種咒語結尾的感嘆詞）。』

舒州海會通禪師

僧人問：『什麼是和尚為人處世的關鍵一句？』

師父說：『滿眼都是清凈的光芒。』

僧人說：『弟子不明白。』

師父說：『用茶灰塗抹泥土。』

僧人問：『什麼是佛法的大意？』

師父說：『用柿子桶蓋住斗笠。』

僧人說：『弟子不明白。』

師父說：『行走時頂在頭上，坐下時掛在高處。』

蘄州義檯子祥禪師

僧人問：『什麼是義臺的境界？』

師父說：『路上沒有人會撿拾遺失的物品。』

僧人問：『什麼是境界中的人？』

師父說：『像桀（桀，夏朝最後一位君主）的狗對著堯（堯，傳說中的聖明君主）叫。』

僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』

師父說：『曾經問過多少人？』

僧人說：『現在問和尚您。』

師父說：『暫且不要當頭直面。』

復州北塔思廣禪師

僧人問：『什麼是衲僧（指僧人）變通的事情？』

師父說：『東』

【English Translation】 English version: The Master said, 'Heads are similar.'

A monk asked, 'Whose tune does the Master sing? Whose lineage does the Dharma tradition inherit?'

The Master said, 'The words are still in my ears.'

The monk said, 'In that case, you are a direct descendant of the Fifth Patriarch (Hongren), and a descendant of Yunmen (Yunmen Wenyan).'

The Master said, 'Traveling five hundred miles in a day.'

Zen Master Wenxiu of Xichan Monastery in Wui Army

A monk asked, 'What is the key phrase of the abbot's (referring to the Zen master himself) conduct for others?'

The Master said, 'When you meet a swordsman on the road, you must present your sword.'

The monk said, 'This student does not understand.'

The Master said, 'If you are not a poet, do not offer poetry.'

Zen Master Huaichu of Shiwang Monastery in Qizhou

A monk asked, 'What is Buddha?'

The Master said, 'Lofty and dignified.'

A monk asked, 'What is the phrase that penetrates the Dharmakaya (Dharmakaya)?'

The Master said, 'Many people have already asked.'

The monk said, 'What is the meaning of it?'

The Master said, 'Svaha (Svaha, an exclamation at the end of a mantra) in a quiet place.'

Zen Master Tong of Haihui Monastery in Shuzhou

A monk asked, 'What is the key phrase of the abbot's conduct for others?'

The Master said, 'Clear light fills the eyes.'

The monk said, 'This student does not understand.'

The Master said, 'Smearing tea ash on the soil.'

A monk asked, 'What is the great meaning of the Buddha Dharma?'

The Master said, 'Covering a bamboo hat with a persimmon bucket.'

The monk said, 'This student does not understand.'

The Master said, 'When walking, wear it on your head; when sitting, hang it high.'

Zen Master Zixiang of Yitai Monastery in Qizhou

A monk asked, 'What is the realm of Yitai?'

The Master said, 'No one picks up lost items on the road.'

A monk asked, 'What is the person in the realm?'

The Master said, 'Like Jie's (Jie, the last ruler of the Xia Dynasty) dog barking at Yao (Yao, a legendary sage ruler).'

A monk asked, 'What is Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West)?'

The Master said, 'How many people have you asked?'

The monk said, 'I am asking the Master now.'

The Master said, 'For the time being, do not confront it head-on.'

Zen Master Sigguang of Beita Monastery in Fuzhou

A monk asked, 'What is the expedient matter for a mendicant monk (referring to monks)?'

The Master said, 'East'

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涌西沒。

僧曰。變通后如何。

師云。地肥茄子嫩。

問。如何是和尚家風。

師云。左手書右字。

僧曰。學人不會。

師云。歐頭拗腳。

明州天童山景德懷清禪師

問。如何是祖師西來意。

師云。眼裡不著沙。

僧曰。如何領會。

師云。耳里不著水。

僧曰。恁么則禮拜也。

師云。東家點燈。西家暗坐。

上堂云。西湖隱出山峰秀。樓櫓參差若𦘕成。禪流共在祇園住。莫教虛度一生。便下座。

越州寶嚴叔芝禪師

問。如何是佛。

師云。土身木骨。

僧曰。意旨如何。

師云。五彩金裝。

僧曰。恁么則頂禮去也。

師云。天臺楖𣗖。

蘇州翠峰慧颙禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。門開東嶺上。

僧曰。恁么則五祖嫡子也。

師云。猿嘯老松枝。

臺州瑞巖圭禪師

問。祖印即提於此日。未審宗風嗣阿誰。

師云。黃梅東嶺山偏秀。白蓮池畔水分流。

僧曰。恁么則蓮峰親授旨。瑞嶺繼敷揚。

師云。依俙南嶽。彷彿天臺。

蘄州五祖山秀禪師

問。無法可說。是

【現代漢語翻譯】 現代漢語譯本 涌西沒。

僧人問：『變通之後會如何？』

禪師說：『地肥茄子嫩。』

問：『如何是和尚的家風？』

禪師說：『左手書寫右邊的字。』

僧人說：『學人不會。』

禪師說：『歐頭拗腳。』

明州天童山景德懷清禪師

問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』

禪師說：『眼裡不著沙。』

僧人說：『如何領會？』

禪師說：『耳里不著水。』

僧人說：『既然如此，那麼就禮拜了。』

禪師說：『東家點燈，西家暗坐。』

上堂開示說：『西湖隱現出山峰的秀麗，樓櫓參差不齊彷彿畫成的一樣。禪宗的修行者共同住在祇園（Jetavana Vihara），不要虛度一生。』說完便下座。

越州寶嚴叔芝禪師

問：『如何是佛（Buddha）？』

禪師說：『土身木骨。』

僧人說：『意旨如何？』

禪師說：『五彩金裝。』

僧人說：『既然如此，那麼就頂禮了。』

禪師說：『天臺楖𣗖。』

蘇州翠峰慧颙禪師

問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』

禪師說：『門開東嶺上。』

僧人說：『既然如此，那麼您是五祖（Fifth Patriarch）的嫡傳弟子了。』

禪師說：『猿嘯老松枝。』

臺州瑞巖圭禪師

問：『祖印（Patriarch's seal）今天在此提起了，請問宗風傳承自哪位祖師？』

禪師說：『黃梅東嶺山偏秀，白蓮池畔水分流。』

僧人說：『既然如此，那麼是蓮峰（Lotus Peak）親自傳授旨意，瑞嶺（Auspicious Peak）繼續發揚光大。』

禪師說：『依稀南嶽（Mount Heng in Hunan），彷彿天臺（Mount Tiantai in Zhejiang）。』

蘄州五祖山秀禪師

問：『無法可說，是』

【English Translation】 English version Yongxi is submerged.

A monk asked: 'What happens after transformation?'

The Master said: 'The soil is fertile, the eggplant is tender.'

Asked: 'What is the family style of the monks?'

The Master said: 'The left hand writes the right character.'

The monk said: 'This student does not understand.'

The Master said: 'An awkward head and twisted feet.'

Zen Master Jingde Huaiqing of Tiantong Mountain in Mingzhou

Asked: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?'

The Master said: 'No sand in the eyes.'

The monk said: 'How to understand?'

The Master said: 'No water in the ears.'

The monk said: 'In that case, I will bow.'

The Master said: 'The eastern family lights the lamp, the western family sits in darkness.'

Entering the hall, he said: 'The West Lake reveals the beauty of the mountain peaks. The towers and turrets are uneven, as if painted. Zen practitioners live together in Jetavana Vihara. Do not waste your life.' Then he descended from the seat.

Zen Master Shuzhi of Baoyan in Yuezhou

Asked: 'What is Buddha?'

The Master said: 'Earth body, wooden bones.'

The monk said: 'What is the meaning?'

The Master said: 'Five-colored gold decoration.'

The monk said: 'In that case, I will prostrate.'

The Master said: 'Tiantai staff.'

Zen Master Huiyong of Cuifeng in Suzhou

Asked: 'Whose tune does the Master sing? Whose lineage does the Zen style inherit?'

The Master said: 'The door opens on the eastern ridge.'

The monk said: 'In that case, you are the direct descendant of the Fifth Patriarch.'

The Master said: 'The ape howls on the old pine branch.'

Zen Master Gui of Ruiyan in Taizhou

Asked: 'The Patriarch's seal (Patriarch's seal) is mentioned today. I don't know whose lineage the Zen style inherits?'

The Master said: 'Huangmei's eastern ridge is particularly beautiful, and the water flows by the white lotus pond.'

The monk said: 'In that case, Lotus Peak (Lotus Peak) personally授旨, and Auspicious Peak (Auspicious Peak) continues to promote it.'

The Master said: 'Faintly Mount Heng in Hunan, resembling Mount Tiantai in Zhejiang.'

Zen Master Xiu of the Fifth Ancestor Mountain in Qizhou

Asked: 'There is no Dharma to be spoken, is'

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名說法。既是無法可說。又將何說。

師云。霜寒地凍。

僧曰。空生不解巖中坐。惹得天花動地來。

師云。日出冰消。僧擬議。

師云。何不進語。僧又無語。

師云。車不橫推。理不曲斷。

襄州白馬辯禪師

問。如何是佛。

師云。水來河漲。

僧曰。如何是法。

師云。風來樹動。

蘄州四祖山端禪師

法身頌云。

燈心刺著石人腳。火急去請周醫博。

路逢龐公相借問。六月日頭干曬卻。

蘇州定慧道海禪師

問。諸佛出世。已涉繁辭。作么生是的旨。

師云。逢人不得錯舉。

僧曰。不因一事。不長一智。

師云。怪之不及。

韶州舜峰蒙正禪師

問。師唱誰家曲。

師云。孫賓長嘯。

僧曰。五祖嫡嗣。

師云。一任針鋒。

溫州雁蕩山靈峰文吉禪師

問。祖祖相傳傳祖印。師今得法嗣何人。

師云。無角鐵牛眠少室。生兒石女老黃梅。

僧曰。恁么則韶陽兒孫。祖峰嫡子。

師云。雁蕩天臺。

僧曰。祖意已蒙師指示。為人一句又如何。

師云。兩重公案。

問。昔日靈山分半座。飲

光對面被茶糊。今朝此席亦如是。還有完全句也無。

師云。一步兩步。

僧曰。金風吹落葉。玉露滴青松。

師云。緊悄草鞋。

僧曰。一回舉著一回新。師便打。

潭州云蓋山志颙禪師

問。豹巖霧卷。鳥道云開。海眾咸臻。潮音愿振。

師云。月映千江白。

僧曰。恁么則五雲嶺秀。三井風清。

師云。云開萬里新。

問。如何是云蓋境。

師云。山角金屏掩。松蘿玉帳垂。

僧曰。如何是境中人。

師云。紫袍公子少。雪頂野僧多。

問。如何是祖師西來意。

師云。古寺碑難讀。

僧曰。未審意旨如何。

師云。讀者盡攢眉。

問。如何是和尚家風。

師云。遮天蓋地。

僧曰。忽遇客來。如何祗待。

師云。趙州道底。師顧視大眾。喝一喝。云。諸禪德。莫是賓主歷然么。莫是先照後用么。莫是照用同時么。若恁么會。臨濟宗風。平沉苦海。既不恁么會。作么生商量。良久。喝一喝。拍繩床一下。

上堂云。昨日三。今日四。把斷要津。放開捏聚。無限禪徒。特地罔措。咄。

隨州水南智昱禪師

上堂云。欲識解脫道。今日參較早。唯念路行難

【現代漢語翻譯】 現代漢語譯本： 光對面被茶糊。今朝此席亦如是。還有完全句也無？

師云：一步兩步。

僧曰：金風吹落葉，玉露滴青松。

師云：緊悄草鞋。

僧曰：一回舉著一回新。師便打。

潭州云蓋山志颙禪師

問：豹巖霧卷，鳥道云開，海眾咸臻，潮音愿振。

師云：月映千江白。

僧曰：恁么則五雲嶺秀，三井風清。

師云：云開萬里新。

問：如何是云蓋境？

師云：山角金屏掩，松蘿玉帳垂。

僧曰：如何是境中人？

師云：紫袍公子少，雪頂野僧多。

問：如何是祖師西來意？

師云：古寺碑難讀。

僧曰：未審意旨如何？

師云：讀者盡攢眉。

問：如何是和尚家風？

師云：遮天蓋地。

僧曰：忽遇客來，如何祗待？

師云：趙州（Zhaozhou，禪師名）道底。師顧視大眾，喝一喝。云：諸禪德，莫是賓主歷然么？莫是先照後用么？莫是照用同時么？若恁么會，臨濟（Linji，禪宗派別）宗風，平沉苦海。既不恁么會，作么生商量？良久。喝一喝。拍繩床一下。

上堂云：昨日三，今日四，把斷要津，放開捏聚，無限禪徒，特地罔措。咄。

隨州水南智昱禪師

上堂云：欲識解脫道，今日參較早，唯念路行難。 English version: The light opposite is obscured by tea stains. Today, this gathering is also like that. Is there a complete sentence or not?

The Master said: 'One step, two steps.'

The monk said: 'The golden wind blows down the leaves, the jade dew drips on the green pines.'

The Master said: 'Tighten your straw sandals.'

The monk said: 'Each time it's brought up, it's new.' The Master then struck him.

Chan Master Zhiyong of Yungai Mountain in Tanzhou

Asked: 'The mist rolls over Leopard Cliff, the cloud path opens on Bird Trail, the assembly of monks arrives, may the sound of the tide be heard.'

The Master said: 'The moon reflects white on a thousand rivers.'

The monk said: 'In that case, the Five Cloud Peaks are beautiful, and the Three Wells are clear.'

The Master said: 'The clouds open, and ten thousand miles are new.'

Asked: 'What is the realm of Yungai?'

The Master said: 'The golden screen hides the mountain corner, the pine and ivy hang like jade curtains.'

The monk said: 'What are the people in the realm?'

The Master said: 'Few are the purple-robed nobles, many are the snow-crowned wild monks.'

Asked: 'What is the meaning of the Patriarch's coming from the West?'

The Master said: 'The inscription on the ancient temple is difficult to read.'

The monk said: 'I do not know what the meaning is.'

The Master said: 'Readers all frown.'

Asked: 'What is the family style of the Abbot?'

The Master said: 'Covering the sky and the earth.'

The monk said: 'If a guest suddenly arrives, how should he be treated?'

The Master said: 'What Zhaozhou (a Chan master) said.' The Master looked at the assembly and shouted once. He said: 'All you Chan practitioners, is it not that guest and host are clearly distinguished? Is it not first illumination, then function? Is it not illumination and function at the same time? If you understand it like that, the Linji (a Chan school) school's style will sink into the sea of suffering. Since you don't understand it like that, how should we discuss it?' After a long silence, he shouted once and struck the rope bed.

Ascending the hall, he said: 'Yesterday three, today four, seize the vital pass, release the gathered and scattered, countless Chan followers are especially at a loss. Bah!'

Chan Master Zhiyu of Shuinan in Suizhou

Ascending the hall, he said: 'If you want to know the path of liberation, participate and compare early today, only remember the road is difficult to travel.'

【English Translation】 English version: The light opposite is obscured by tea stains. Today, this gathering is also like that. Is there a complete sentence or not? The Master said: 'One step, two steps.' The monk said: 'The golden wind blows down the leaves, the jade dew drips on the green pines.' The Master said: 'Tighten your straw sandals.' The monk said: 'Each time it's brought up, it's new.' The Master then struck him. Chan Master Zhiyong of Yungai Mountain in Tanzhou Asked: 'The mist rolls over Leopard Cliff, the cloud path opens on Bird Trail, the assembly of monks arrives, may the sound of the tide be heard.' The Master said: 'The moon reflects white on a thousand rivers.' The monk said: 'In that case, the Five Cloud Peaks are beautiful, and the Three Wells are clear.' The Master said: 'The clouds open, and ten thousand miles are new.' Asked: 'What is the realm of Yungai?' The Master said: 'The golden screen hides the mountain corner, the pine and ivy hang like jade curtains.' The monk said: 'What are the people in the realm?' The Master said: 'Few are the purple-robed nobles, many are the snow-crowned wild monks.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'The inscription on the ancient temple is difficult to read.' The monk said: 'I do not know what the meaning is.' The Master said: 'Readers all frown.' Asked: 'What is the family style of the Abbot?' The Master said: 'Covering the sky and the earth.' The monk said: 'If a guest suddenly arrives, how should he be treated?' The Master said: 'What Zhaozhou (a Chan master) said.' The Master looked at the assembly and shouted once. He said: 'All you Chan practitioners, is it not that guest and host are clearly distinguished? Is it not first illumination, then function? Is it not illumination and function at the same time? If you understand it like that, the Linji (a Chan school) school's style will sink into the sea of suffering. Since you don't understand it like that, how should we discuss it?' After a long silence, he shouted once and struck the rope bed. Ascending the hall, he said: 'Yesterday three, today four, seize the vital pass, release the gathered and scattered, countless Chan followers are especially at a loss. Bah!' Chan Master Zhiyu of Shuinan in Suizhou Ascending the hall, he said: 'If you want to know the path of liberation, participate and compare early today, only remember the road is difficult to travel.'

---

。水深魚不少。參。

上堂云。欲識解脫道。雞鳴已天曉。趙州庭前柏。打落青州棗。咄。

潭州報慈嵩禪師法嗣

郢州興陽山遜禪師

問。如何是佛。

師云。發白面皺。

僧曰。如何是法。

師云。寒來暑往。

問。如何是三界外事。

師云。洛陽千里余。不得舊時書。

東川乾明居信禪師法嗣

澧州藥山尋肅禪師

問。佛未出世時如何。

師云。大樹大皮裹。

僧曰。出世后如何。

師云。小樹小皮纏。

問。如何是不動尊。

師云。四王抬不起。

益州[郫-卑+((白-日+田)/廾)]縣西禪垂白禪師

問。香菸才起。大眾云臻。祖師西來。請師垂示。

師云。心光自照。

僧曰。恁么則一句于師親領得。永鎮[郫-卑+((白-日+田)/廾)]城萬古傳。

師云。是人有分。

江陵福昌重善禪師法嗣

鼎州德山文捷禪師

問。盡令提綱。人亡海竭。一棒一喝。猶落化門。學人上來。請師舉唱。

師云。禮拜頭著地。

僧曰。恁么則吉日良時。

師云。兩腳向空。

湖州上方齊岳禪師

問。如何是上方

【現代漢語翻譯】 現代漢語譯本：水深的地方魚就多。（參）

上堂開示說：『想要認識解脫之道，就像雞鳴之後天就亮了。趙州（Zhaozhou，禪師名）庭前的柏樹，打落了青州（Qingzhou，地名）的棗子。』（咄）

潭州（Tanzhou，地名）報慈嵩禪師（Bao Ci Song Chanshi）的法嗣

郢州（Yingzhou，地名）興陽山遜禪師（Xingyang Shan Xun Chanshi）

問：『什麼是佛？』

禪師說：『頭髮白了，面容皺了。』

僧人問：『什麼是法？』

禪師說：『寒來暑往。』

問：『什麼是三界（San Jie，佛教用語，指欲界、色界、無色界）外的事？』

禪師說：『洛陽（Luoyang，地名）千里之外，收不到家書。』

東川（Dongchuan，地名）乾明居信禪師（Qian Ming Ju Xin Chanshi）的法嗣

澧州（Lizhou，地名）藥山尋肅禪師（Yao Shan Xun Su Chanshi）

問：『佛未出世時是什麼樣子？』

禪師說：『大樹用大樹皮包裹著。』

僧人問：『出世后是什麼樣子？』

禪師說：『小樹用小樹皮纏繞著。』

問：『什麼是不動尊（Budongzun，佛教中的明王）？』

禪師說：『四大天王（Si Da Tianwang，佛教護法神）也抬不動。』

益州（Yizhou，地名）[郫-卑+((白-日+田)/廾)]縣西禪垂白禪師（Xi Chan Chui Bai Chanshi）

問：『香菸剛剛升起，大眾就聚集而來。祖師西來（Zushi Xilai，指達摩祖師從西方來到中國），請禪師開示。』

禪師說：『心光自然照耀。』

僧人說：『如此說來，我就從禪師這裡親自體會到了，將永遠鎮守[郫-卑+((白-日+田)/廾)]城，萬古流傳。』

禪師說：『這個人有緣分。』

江陵（Jiangling，地名）福昌重善禪師（Fu Chang Zhong Shan Chanshi）的法嗣

鼎州（Dingzhou，地名）德山文捷禪師（De Shan Wen Jie Chanshi）

問：『竭盡全力提綱挈領，即使人死了，大海也枯竭了。即使是一棒一喝，仍然落在教化的門徑中。學人前來，請禪師舉唱。』

禪師說：『禮拜時頭著地。』

僧人說：『如此說來，真是吉日良時。』

禪師說：『兩腳朝天。』

湖州（Huzhou，地名）上方齊岳禪師（Shang Fang Qi Yue Chanshi）

問：『什麼是上方？』

【English Translation】 English version: Where the water is deep, there are many fish. (Participate/Meditate)

The master ascended the hall and said: 'If you want to know the path to liberation, it's like daybreak after the rooster crows. The cypress tree in front of Zhaozhou's (Zhaozhou, name of a Chan master) courtyard knocks down the dates of Qingzhou (Qingzhou, place name).' (Doh!)

Successor of Chan Master Bao Ci Song (Bao Ci Song Chanshi) of Tanzhou (Tanzhou, place name)

Chan Master Xingyang Shan Xun (Xingyang Shan Xun Chanshi) of Yingzhou (Yingzhou, place name)

Asked: 'What is Buddha?'

The master said: 'White hair and wrinkled face.'

A monk asked: 'What is Dharma?'

The master said: 'Cold comes, summer goes.'

Asked: 'What is beyond the Three Realms (San Jie, Buddhist term referring to the realm of desire, the realm of form, and the formless realm)?'

The master said: 'Luoyang (Luoyang, place name) is thousands of miles away, and I cannot receive letters from home.'

Successor of Chan Master Qian Ming Ju Xin (Qian Ming Ju Xin Chanshi) of Dongchuan (Dongchuan, place name)

Chan Master Yao Shan Xun Su (Yao Shan Xun Su Chanshi) of Lizhou (Lizhou, place name)

Asked: 'What was it like before the Buddha appeared in the world?'

The master said: 'A big tree is wrapped in big bark.'

The monk asked: 'What is it like after he appeared in the world?'

The master said: 'A small tree is wrapped in small bark.'

Asked: 'What is Achala (Budongzun, a Wisdom King in Buddhism)?'

The master said: 'The Four Heavenly Kings (Si Da Tianwang, Buddhist guardian deities) cannot lift him.'

Chan Master Xi Chan Chui Bai (Xi Chan Chui Bai Chanshi) of [郫-卑+((白-日+田)/廾)] County, Yizhou (Yizhou, place name)

Asked: 'As soon as the incense smoke rises, the assembly gathers. The Patriarch came from the West (Zushi Xilai, referring to Bodhidharma coming to China from the West), please, Master, give us instructions.'

The master said: 'The light of the mind shines by itself.'

The monk said: 'In that case, I have personally understood a sentence from the Master, and I will forever guard [郫-卑+((白-日+田)/廾)] city and pass it down for eternity.'

The master said: 'This person has affinity.'

Successor of Chan Master Fu Chang Zhong Shan (Fu Chang Zhong Shan Chanshi) of Jiangling (Jiangling, place name)

Chan Master De Shan Wen Jie (De Shan Wen Jie Chanshi) of Dingzhou (Dingzhou, place name)

Asked: 'Exhausting all efforts to grasp the key points, even if people die and the sea dries up. Even a shout and a blow still fall into the gate of transformation. A student comes forward, please Master, chant it.'

The master said: 'Bow down with your head touching the ground.'

The monk said: 'In that case, it is an auspicious day and a good time.'

The master said: 'Both feet facing the sky.'

Chan Master Shang Fang Qi Yue (Shang Fang Qi Yue Chanshi) of Huzhou (Huzhou, place name)

Asked: 'What is Shangfang (literally 'above the square')?'

---

境。

師云。碎云點出千峰秀。迸石泉流萬古清。

僧曰。如何是境中人。

師云。紅蓮座上江南客。白玉池邊碧眼胡。

僧曰。人境已蒙師指示。臨機一句又如何。

師云。葛藤休得也未。

問。蓮華未出水時如何。

師云。應是乾坤惜。不教容易開。

僧曰。出水后如何。

師云。香透碧波敷水面。葉鋪金沼覆鴛鴦。

問。牛頭未見四祖。為什麼百鳥銜花獻。

師云。從苗辨地。因語識人。

僧曰。更有向上事也無。

師云。有僧曰。如何是向上事。

師云。在舍只言為容易。臨筌方覺取魚難。

問。如何是涵蓋乾坤句。

師云。春英紅爛熳。

僧曰。如何是截斷眾流句。

師云。孟女泣長城。

僧曰。如何是隨波逐浪句。

師云。水長船高。

問。如何是祖師西來意。

師云。少林空夜月。

僧曰。未審意旨如何。

師云。誰聽老猿啼。

問。如何是學人一卷經。

師云。甚處得來。

僧曰。如何受持。

師云。胡人不點頭。

問。佛未出世時如何。

師云。花須連夜發。

僧曰。出后如何。

師

【現代漢語翻譯】 現代漢語譯本 師父說：『碎裂的雲朵點綴出千峰的秀麗，迸發的泉水流淌著萬古的清澈。』 僧人問：『什麼是境中人？』 師父說：『紅蓮座上坐著江南的客人，白玉池邊站著碧眼的胡人。』 僧人說：『人與境的道理已經蒙受師父的指示，臨機應變的一句話又該如何說？』 師父說：『葛藤（糾纏不清的藤蔓，比喻煩惱）休止了嗎？』 有人問：『蓮花未出水時是什麼樣的？』 師父說：『應該是天地珍惜它，不輕易讓它開放。』 僧人問：『出水后又是什麼樣的？』 師父說：『香氣穿透碧綠的波浪，鋪滿水面，荷葉覆蓋著金色的水池，鴛鴦在上面嬉戲。』 有人問：『牛頭（指牛頭山法融禪師）未見四祖（指四祖道信禪師）時，為什麼百鳥銜花來獻？』 師父說：『從幼苗就能辨別土地的好壞，通過言語就能認識人的品格。』 僧人問：『還有更進一步的道理嗎？』 師父說：『有僧人問：什麼是更進一步的道理？』 師父說：『在家只說容易，臨到捕魚時才覺得困難。』 有人問：『什麼是涵蓋乾坤句？』 師父說：『春天的花朵紅艷爛漫。』 僧人問：『什麼是截斷眾流句？』 師父說：『孟姜女哭倒長城。』 僧人問：『什麼是隨波逐浪句？』 師父說：『水漲船高。』 有人問：『什麼是祖師西來意（指禪宗的根本宗旨）？』 師父說：『少林寺空寂，夜色清明。』 僧人問：『不知其中的意義是什麼？』 師父說：『誰在聽老猿的啼叫？』 有人問：『什麼是學人的一卷經？』 師父說：『從哪裡得來的？』 僧人問：『如何受持？』 師父說：『胡人（指達摩祖師）也不點頭。』 有人問：『佛未出世時是什麼樣的？』 師父說：『花朵連夜開放。』 僧人問：『出世后又是什麼樣的？』

【English Translation】 English version The Master said, 'Broken clouds dot the beauty of a thousand peaks; gushing springs flow with the clarity of eternity.' A monk asked, 'What is a person within the realm (jing)?' The Master said, 'Upon a red lotus seat sits a guest from Jiangnan; by the white jade pond stands a blue-eyed barbarian (hu).' The monk said, 'The principles of person and realm have been instructed by the Master; what about a phrase for adapting to the moment?' The Master said, 'Has the kudzu vine (geteng, metaphor for entanglements/afflictions) ceased?' Someone asked, 'What is the lotus like before it emerges from the water?' The Master said, 'It must be that heaven and earth cherish it, not easily allowing it to bloom.' The monk asked, 'What is it like after it emerges from the water?' The Master said, 'Its fragrance permeates the green waves, covering the water's surface; its leaves spread over the golden pond, sheltering mandarin ducks.' Someone asked, 'Before Niu-tou (Niutou Farong, a Chan master of Niutou Mountain) met the Fourth Patriarch (the Fourth Patriarch Daoxin), why did hundreds of birds bring flowers to offer?' The Master said, 'From the seedling, one can discern the quality of the soil; through speech, one can recognize a person's character.' The monk asked, 'Is there anything further beyond this?' The Master said, 'A monk asked: What is further beyond this?' The Master said, 'At home, one speaks of ease, but when facing the fishing basket, one realizes the difficulty of catching fish.' Someone asked, 'What is a phrase that encompasses the universe (han gai qian kun ju)?' The Master said, 'Spring blossoms are red and radiant.' The monk asked, 'What is a phrase that cuts off the flow of the masses (jie duan zhong liu ju)?' The Master said, 'Meng Jiangnu wept at the Great Wall.' The monk asked, 'What is a phrase that follows the waves (sui bo zhu lang ju)?' The Master said, 'As the water rises, so does the boat.' Someone asked, 'What is the meaning of the Patriarch's coming from the West (zushi xi lai yi, referring to the fundamental principle of Zen)?' The Master said, 'Shaolin is empty, the night moon is clear.' The monk asked, 'I do not understand the meaning of this.' The Master said, 'Who is listening to the old ape's cry?' Someone asked, 'What is a student's scroll of scripture?' The Master said, 'Where did it come from?' The monk asked, 'How should it be upheld?' The Master said, 'Even the barbarian (hu, referring to Bodhidharma) does not nod.' Someone asked, 'What was it like before the Buddha appeared in the world?' The Master said, 'Flowers bloom all night long.' The monk asked, 'What is it like after he appeared?'

---

云。莫待曉風吹。

問。如何是和尚家風。

師云。枯澹傳千古。

僧曰。若遇客來。將何祗待。

師云。精粗隨眾等。

問。如何是菩提。

師云。磚頭瓦子。

僧曰。意旨如何。

師云。苦。

問。如何是諸佛本源。

師云。深。

僧曰。如何是深。

師云。淺。

問。如何是奪人不奪境。

師云。永夜明堂空有月。

僧曰。如何是奪境不奪人。

師云。詞清越席談今古。

僧曰。如何是人境俱奪。

師云。山河萬類沉滄海。

僧曰。如何是人境俱不奪。

師云。少年公子卷珠簾。

僧曰。人境已蒙師見答。更有尖新意也無。

師云。平原青草合。富貴幾人休。

問。如何是先照後用。

師云。臨濟先鋒。德山殿後。

僧曰。如何是先用后照。

師云。德山先鋒。臨濟殿後。

僧曰。如何是照用同時。

師云。臨濟德山歸骼胔。

僧曰。如何是照用不同時。

師云。君向瀟湘我向秦。

僧曰。離四照用外。還有奇特事也無。

師云。年高春睡晚。病久出山遲。

師云。人境照用是臨濟家風。算

來吾門祖道。甚處有多般。先人格調。粗有所歸。凡百應用。事在當人。善知識無問不從。無機不應。若不是。上方也大難祗當。何故如此。諸人總是外方降不下底禪客。便到遮里側聆。若也一句參差。宗門喪矣。然雖如此。你遮一隊漆桶。予眼中滴血有日去在。

上堂云。山青水碧。頗稱修真。白雲澹濘。實堪養道。遮里若能了得。是汝善知識。儻若未能明得。也不易消遣。何故如此。每日見山被山閡。見水被水流。直饒一句下承當。也是三家村裡漢。久立。

上堂云。旋收黃葉燒青煙。竹榻和衣半夜眠。粥後放參三下鼓。孰能更話祖師禪。便下座。

上堂云。恁么貼貼地。多少次第。多少或現。未開口已前。光明動地。何不回顧些子。須要三個五個近前。問一兩則話。待老和尚開兩片皮。一時近前。聽佛聽法。到恁么時。是非競起。葛藤滿地。堪作什麼。諸仁者。若據宗乘理論。直是三世諸佛到遮里。頭破作七分。然雖如此。水長即船高。擊禪床。下座。

明州育王山常坦禪師

問。如何是有中有。

師云。金河峰上。

僧曰。如何是無中無。

師云。般若堂前。

問。古鏡未磨時如何。

師云。千年松柏下。

僧曰。磨后如何。

師云。一年一度春。

問。如何是文殊。

師云。木馬嘶空人不顧。䥫牛東畔笑呵呵。

僧曰。如何是普賢。

師云。隱隱玉樓紅日照。巍巍金殿白雲封。

問。如何是諸佛機。

師云。群魔外道不能移。

僧曰。如何是諸佛用。

師云。萬象森羅非別共。

僧曰。機用相去多少。

師云。十萬八千。

問。如何是諸佛出身處。

師云。來年開選場。

僧曰。不會。

師云。五月里看取。

上堂云。千花競發。百鳥啼春。是向上句。諸佛出世。知識興慈。是向下句。作么生是不涉二途句。若識得。頂門上出氣。若識不得。土牛耕石田。以拄杖擊禪床。下座。

江陵福昌詢禪師

問。如何是佛。

師云。華開金谷暖。柳拂玉墀香。

僧曰。恁么則春令既行。萬方道泰。

師云。開口迷全體。無言露半身。

越州四明小赟禪師

問。萬水朝宗即不問。直截根源事若何。

師云。水急如箭。

僧曰。意旨如何。

師云。風雪滿衣。僧禮拜。

師云。頭上戴天華。側耳尋岐路。

福州靈峰顯英禪師

問。如何是諸佛向上人。

師云。

【現代漢語翻譯】 現代漢語譯本： 師父說：一年一度的春天。

問：什麼是文殊（Manjusri，智慧的象徵）？

師父說：木馬在空中嘶鳴卻無人理睬，鐵牛在東邊歡笑。

僧人問：什麼是普賢（Samantabhadra，大行愿的象徵）？

師父說：隱約可見的華麗樓閣被紅日照耀，巍峨的金殿被白雲籠罩。

問：什麼是諸佛的機用（諸佛的機能和作用）？

師父說：群魔外道無法動搖。

僧人問：什麼是諸佛的妙用（諸佛的神奇作用）？

師父說：萬象森羅，無一不是共同顯現。

僧人問：機用之間相差多少？

師父說：十萬八千里。

問：什麼是諸佛的出身處（諸佛的根源）？

師父說：明年舉行選拔考試。

僧人說：不明白。

師父說：五月里自己去看。

上堂說法時說：千花競相開放，百鳥歡快鳴叫，這是向上之句。諸佛出世，善知識興起慈悲，這是向下之句。如何是不落入兩邊的句子？如果認識到了，頭頂上會出氣。如果認識不到，就像用泥土做的牛在耕種石頭田。用拄杖敲擊禪床，然後下座。

江陵福昌詢禪師

問：什麼是佛？

師父說：鮮花盛開在金谷，帶來溫暖，柳枝輕拂玉石臺階，帶來芬芳。

僧人說：這樣說來，春天的號令已經施行，四方太平。

師父說：開口說話就迷失了全體，不說話就只顯露了半身。

越州四明小赟禪師

問：萬水朝向大海暫且不問，直接了當的根源是什麼？

師父說：水流湍急如箭。

僧人說：意旨是什麼？

師父說：風雪沾滿衣裳。僧人禮拜。

師父說：頭上戴著天花，側耳傾聽尋找岔路。

福州靈峰顯英禪師

問：什麼是諸佛之上的修行人？

師父說：

【English Translation】 English version: The Master said: 'Spring comes once a year.'

Question: 'What is Manjusri (the Bodhisattva of Wisdom)?'

The Master said: 'A wooden horse neighs in the sky, but no one pays attention. An iron ox laughs heartily to the east.'

A monk asked: 'What is Samantabhadra (the Bodhisattva of Universal Virtue)?'

The Master said: 'Faintly visible, the jade tower is illuminated by the red sun. The majestic golden palace is sealed by white clouds.'

Question: 'What is the function of all Buddhas (the mechanism and function of all Buddhas)?'

The Master said: 'Demons and heretics cannot move it.'

A monk asked: 'What is the use of all Buddhas (the wonderful function of all Buddhas)?'

The Master said: 'All phenomena in the universe are manifested together, without separation.'

A monk asked: 'How much difference is there between function and use?'

The Master said: 'One hundred and eight thousand.'

Question: 'What is the birthplace of all Buddhas (the origin of all Buddhas)?'

The Master said: 'Next year, there will be an examination.'

The monk said: 'I don't understand.'

The Master said: 'Look in the fifth month.'

Ascending the hall, he said: 'Thousands of flowers bloom in competition, hundreds of birds sing in spring. This is the upward phrase. Buddhas appear in the world, and wise teachers arouse compassion. This is the downward phrase. What is the phrase that does not involve the two paths? If you recognize it, breath will come out of the top of your head. If you do not recognize it, it is like an earthen ox plowing a stone field.' He struck the Zen bed with his staff and descended from the seat.

Zen Master Fu Changxun of Jiangling

Question: 'What is Buddha?'

The Master said: 'Flowers bloom in the Golden Valley, bringing warmth; willows brush the jade steps, bringing fragrance.'

The monk said: 'In that case, the spring command has been issued, and all directions are peaceful.'

The Master said: 'Speaking obscures the whole body; silence reveals only half of it.'

Zen Master Xiaoyun of Siming in Yuezhou

Question: 'I won't ask about the myriad streams flowing towards the sea. What about the direct source?'

The Master said: 'The water flows swiftly like an arrow.'

The monk said: 'What is the meaning?'

The Master said: 'Wind and snow fill the clothes.' The monk prostrated.

The Master said: 'Wearing heavenly flowers on the head, listening attentively to find the crossroads.'

Zen Master Xianying of Lingfeng in Fuzhou

Question: 'What is the person above all Buddhas?'

The Master said: '

---

白雲覆青山。

僧曰。莫便是和尚為人處也。

師云。淥沼從長渠。

西劍州元封文政禪師

問。萬法歸一。一歸何所。

師良久云。會么。僧無語。

師云。兩個也。

潤州金山瑞新禪師

問。梵王請佛。蓋為群生。學士請師。復談何事。

師云。泥牛飲盡三江水。木馬寒嘶一夜風。

僧曰。更有向上事也無。

師云。佳人雖解能言語。聽不分明一似空。

僧曰。三十年後。專為流通。

師云。到老惺惺。

問。如何是佛。

師云。面黃不貼金。

僧曰。意旨如何。

師云。八風吹不動。

蘄州北禪廣教懷志禪師法嗣

舒州四面山懷清禪師

初往蘄口興化。問。臨濟三玄。似石女向波中作舞。雲門關棙閃爍。如鷂子過新羅。去此二途。興化當行何令。

師云。道什麼。

僧曰。恁么則和尚與古人出氣。

師云。再犯不容。

僧應你。師以拄杖打禪床云。若不點破。將謂山僧瞌睡。

南嶽福嚴良雅禪師法嗣

衡州常寧北禪智賢禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。擲缽峰巒秀。名高海外傳。

僧曰。昔日福嚴親得旨

【現代漢語翻譯】 現代漢語譯本 白雲覆蓋著青山。

僧人問：『莫非這就是和尚您教化人的地方？』

禪師說：『碧綠的池沼連線著長長的水渠。』

西劍州元封文政禪師

問：『萬法歸一，一又歸向何處？』

禪師沉默良久，說：『明白了嗎？』僧人無語。

禪師說：『兩個了也。』

潤州金山瑞新禪師

問：『梵王（Brahmā，佛教護法神）請佛，是爲了眾生。學士請禪師，又談論什麼事呢？』

禪師說：『泥做的牛飲盡三江之水，木頭做的馬在寒夜裡嘶鳴。』

僧人問：『還有更進一步的道理嗎？』

禪師說：『佳人雖然懂得說話，聽不清楚也就像沒聽到一樣。』

僧人說：『三十年後，專門為此流通。』

禪師說：『到老也要保持清醒。』

問：『什麼是佛？』

禪師說：『面色發黃，不貼金。』

僧人問：『意旨是什麼？』

禪師說：『八風吹不動。』

蘄州北禪廣教懷志禪師的法嗣

舒州四面山懷清禪師

初到蘄口興化，僧人問：『臨濟（Linji，禪宗大師）的三玄，像是石女在波浪中跳舞；雲門（Yunmen，禪宗大師）的關棙閃爍，如老鷹飛過新羅（Silla，古國名）。拋開這兩條路，興化您應當如何行事？』

禪師說：『說什麼？』

僧人說：『這麼說，和尚您和古人一樣出氣。』

禪師說：『再犯不容。』

僧人應答。禪師用拄杖敲打禪床說：『若不點破，還以為山僧在打瞌睡。』

南嶽福嚴良雅禪師的法嗣

衡州常寧北禪智賢禪師

問：『禪師您唱的是誰家的曲子？宗風承嗣的是哪一位？』

禪師說：『擲缽峰巒秀麗，名聲遠揚海外。』

僧人說：『昔日福嚴禪師親自傳授宗旨』

【English Translation】 English version White clouds cover the green mountains.

A monk asked: 'Could this be where the venerable monk teaches people?'

The Zen master said: 'Green ponds connect to long canals.'

Zen Master Wenzheng of Yuanfeng in Xijian Prefecture

Asked: 'The myriad dharmas return to one. Where does the one return to?'

The Zen master remained silent for a long time, then said: 'Do you understand?' The monk was speechless.

The Zen master said: 'Two also.'

Zen Master Ruixin of Jinshan in Runzhou

Asked: 'Brahmā (Buddhist guardian deity) invites the Buddha for the sake of sentient beings. What does a scholar invite the Zen master to discuss?'

The Zen master said: 'A mud cow drinks all the water of the three rivers; a wooden horse neighs coldly in the night wind.'

The monk asked: 'Is there anything further beyond this?'

The Zen master said: 'Although a beautiful woman knows how to speak, not hearing clearly is like hearing nothing at all.'

The monk said: 'Thirty years from now, I will dedicate myself to propagating this.'

The Zen master said: 'Be awake even in old age.'

Asked: 'What is Buddha?'

The Zen master said: 'A yellow face does not need gold leaf.'

The monk asked: 'What is the meaning of this?'

The Zen master said: 'Unmoved by the eight winds.'

Dharma successor of Zen Master Huaizhi of Guangjiao, Beichan in Qizhou

Zen Master Huaiqing of Simian Mountain in Shuzhou

Upon first arriving at Xinghua in Qikou, a monk asked: 'Linji's (Rinzai, a Zen master) three mysteries are like a stone woman dancing in the waves; Yunmen's (Unmon, a Zen master) latch sparkles like a hawk flying over Silla (ancient kingdom). Leaving these two paths aside, what command should Xinghua carry out?'

The Zen master said: 'What are you saying?'

The monk said: 'In that case, venerable monk, you are breathing the same air as the ancients.'

The Zen master said: 'No further offenses will be tolerated.'

The monk responded. The Zen master struck the Zen bed with his staff, saying: 'If I didn't point it out, you'd think this mountain monk was dozing off.'

Dharma successor of Zen Master Liangya of Fuyan in Nanyue

Zen Master Zhixian of Beichan in Changning, Hengzhou

Asked: 'Whose song are you singing, Zen master? Whose lineage does your school of Zen follow?'

The Zen master said: 'The peaks of Throwing Bowl are beautiful, and the name is famous overseas.'

The monk said: 'In the past, Zen Master Fuyan personally imparted the essence.'

---

。今朝此地化迷徒。

師云。終是飽叢林。

問。如何是佛。

師云。匙挑不起。

僧曰。如何是道。

師云。險路架橋。

上堂云。年窮臘盡。無可與大眾分歲。老僧烹一頭露地白牛。炊土田米飯。煮野菜羹。燒榾柮火。大眾圍爐。唱村田樂。何以如此。免見倚他門戶傍他墻。致使時人喚作郎。珍重。

上堂。良久。云。冤苦冤苦作什麼。百丈不在。老僧今日困。下座。

上堂。呵呵大笑云。爭怪得老僧。便下座。

南嶽衡岳寺振禪師

示眾云。阿呵呵。瘦松寒竹鎖清波。有時獨坐磐陀上。無人共唱太平歌。朝看白雲生洞口。暮觀明月照娑婆。有人問我居山事。三尺杖子攪黃河。

福州衡山禪院了實禪師

問。權機棒喝。且放一邊。不恥家風。便請相見。

師云。禮拜頭著地。

僧曰。莫便是和尚為人處也無。

師云。點。

鼎州德山慧遠禪師法嗣

興元府大中仁辯禪師

問。如何是焦崖境。

師云。庭前寒松老。祖意不西來。

僧曰。如何是境中人。

師云。胡僧碧眼深。跣足躡階行。

益州菩提桂芳禪師

問。諸佛出世。梵王前引。帝釋后隨。和尚出世。有

【現代漢語翻譯】 現代漢語譯本： 今天在這裡教化迷惑的眾生。 師父說：『終究是吃飽了叢林里的飯。』 問：『什麼是佛？』 師父說：『用勺子也挑不起來。』 僧人問：『什麼是道？』 師父說：『在危險的路上架橋。』 上堂說法時說：『年關將盡，沒有什麼可以和大家分歲。老僧烹煮一頭露天放養的白牛，用田里的米煮飯，煮野菜羹，燒柴火。大家圍著爐子，唱著鄉村的歌謠。』為什麼這樣做？『免得依靠別人的門戶，傍著別人的墻，以致於被人叫做寄生蟲。』珍重。 上堂說法，沉默良久，說：『冤枉啊冤枉，做什麼呢？百丈不在了，老僧今天睏倦了。』下座。 上堂說法，呵呵大笑說：『怪不得老僧。』便下座。 南嶽衡岳寺的振禪師 開示大眾說：『阿呵呵，瘦弱的松樹和寒冷的竹子鎖住了清澈的波浪。有時獨自坐在磐陀石上，沒有人一起唱太平歌。早上看白雲從洞口升起，傍晚看明月照耀娑婆世界（S婆：佛教術語，指我們所居住的這個充滿缺陷和痛苦的世界）。有人問我居住山中的事情，我用三尺長的枴杖攪動黃河。』 福州衡山禪院的了實禪師 問：『權巧的機鋒和棒喝，且放到一邊。不以家風為恥，請直接相見。』 師父說：『禮拜時頭著地。』 僧人問：『莫非這就是和尚您教化人的地方嗎？』 師父說：『是。』 鼎州德山慧遠禪師的法嗣 興元府大中仁辯禪師 問：『什麼是焦崖的境界？』 師父說：『庭前的寒松老去，祖師的禪意不從西方傳來。』 僧人問：『什麼是境界中的人？』 師父說：『胡人的僧人碧眼深邃，光著腳走在臺階上。』 益州菩提桂芳禪師 問：『諸佛出世，梵天王（梵王：佛教中的護法神）在前面引導，帝釋天（帝釋：佛教中的護法神）在後面跟隨，和尚您出世，有什麼？』

【English Translation】 English version: Today, in this place, I transform the deluded. The Master said, 'Ultimately, they are full from the monastery.' Asked, 'What is Buddha?' The Master said, 'Cannot be lifted with a spoon.' A monk asked, 'What is the Tao (道: the Way)?' The Master said, 'Building a bridge on a dangerous road.' Ascending the hall, he said, 'The year is ending, and there is nothing to share with everyone for the New Year. The old monk is cooking a free-range white cow, cooking rice from the fields, boiling vegetable soup, and burning firewood. Everyone gathers around the stove, singing village songs.' Why do we do this? 'To avoid relying on other people's doors and leaning against other people's walls, so that people don't call us parasites.' Treasure this. Ascending the hall, after a long silence, he said, 'Injustice, injustice, what to do? Baizhang (百丈: a famous Zen master) is not here, the old monk is sleepy today.' He descended from the seat. Ascending the hall, he laughed loudly and said, 'No wonder the old monk.' Then he descended from the seat. Zen Master Zhen of Hengyue Temple in Nanyue Instructing the assembly, he said, 'Ah ha ha, slender pines and cold bamboos lock in clear waves. Sometimes I sit alone on the rock, with no one to sing a song of peace with. In the morning, I watch white clouds rise from the cave entrance; in the evening, I watch the bright moon illuminate the Saha world (娑婆: Saha world, the world we live in, full of suffering). If someone asks me about living in the mountains, I stir the Yellow River with a three-foot staff.' Zen Master Liaoshi of Hengshan Temple in Fuzhou Asked, 'Expedient devices and shouts, let them aside for now. Not ashamed of the family tradition, please meet directly.' The Master said, 'Bow down with your head touching the ground.' The monk asked, 'Could this be where the Master teaches people?' The Master said, 'Yes.' Dharma heir of Zen Master Huiyuan of Deshan in Dingzhou Zen Master Renbian of Dazhong in Xingyuan Prefecture Asked, 'What is the realm of the scorched cliff?' The Master said, 'The cold pine in front of the courtyard is old, the Patriarch's (祖師: refers to Bodhidharma or other important ancestors of Zen Buddhism) intention does not come from the West.' The monk asked, 'What is the person in the realm?' The Master said, 'The barbarian monk has deep blue eyes, walking barefoot on the steps.' Zen Master Guifang of Bodhi in Yizhou Asked, 'When all Buddhas appear in the world, Brahma (梵王: a deva or celestial being) leads the way, and Indra (帝釋: a deva or celestial being) follows behind. When the Master appears in the world, what is there?'

---

何祥瑞。

師云。三春物象妍。

僧曰。學人未曉。

師云。溪花紅似錦。岸柳翠如藍。

僧曰。便恁么去時如何。

師云。未曾騎竹馬。切忌跨金龍。

廬山開先善暹禪師

臨江軍人也。操行清苦。知識明悟。遍參宗匠。機辯迅捷。禪林目曰海上橫行道者。一日。遠禪師升堂。顧視大眾云。師子顰呻。像王回顧。師忽有省。入室陳解。

遠曰。子作么生會。

師回顧云。後園驢吃草。遠然之。自此道風愈播。

后出世開先。住十八年。大振祖風。聯其芳者。名耀一時。

開堂日。上省白槌罷。師云。千聖出來。也只是稽首讚歎。諸代祖師提挈不起。是故始從迦葉。迄至山僧。二千餘年。月燭慧燈。星排道樹。人天普照。凡聖齊榮。且道承甚麼人恩力。老胡也祇道。明星出現時。我與大地有情同時成道。如是則彼既丈夫。我亦爾。孰為不可。良由諸人不肯承當。自生退屈。所以便推排一人半個先達出來。遞相開發。也只是與諸人作個證明。今日人天會上。莫有久游赤水。夙在荊山。懷袖有珍。頂門有眼。到處踐踏覺場底衲僧么。卻請為新出世長老作個證明。還有么。時有僧出。

師云。像駕崢嶸謾進途。誰信螳螂能拒轍。

問。靈

【現代漢語翻譯】 現代漢語譯本 何祥瑞。

禪師說：『三春的景色多麼美好啊。』

僧人說：『弟子不明白。』

禪師說：『溪邊的花紅得像錦緞，岸邊的柳樹綠得像藍草。』

僧人說：『如果就這樣領悟下去，會怎麼樣呢？』

禪師說：『還沒騎過竹馬，千萬不要妄想駕馭金龍。』

廬山開先善暹禪師

是臨江軍人出身，品行清廉刻苦，見識明澈領悟力強，遍訪各處宗師，機智善辯，禪林中人稱他為『海上橫行道者』。一天，遠禪師升座說法，環顧大眾說：『師子（Śākyasiṃha）發出呻吟，像王（nāga）回頭顧盼。』善暹禪師忽然有所領悟，進入方丈陳述自己的理解。

遠禪師問：『你是怎麼理解的？』

善暹禪師回頭看了一下說：『後園的驢正在吃草。』遠禪師認可了他的說法。從此以後，他的道風更加遠播。

後來，善暹禪師出任開先寺住持，住了十八年，大力振興祖師禪風，與他交往的人，名聲顯赫一時。

開堂說法那天，在向上稟告完畢、敲響法槌之後，禪師說：『即使是千聖（千位聖人）出現，也只是稽首讚歎。歷代祖師也提拔不起來。因此，從迦葉（Mahākāśyapa）開始，直到我這個山僧，兩千多年來，月亮照亮智慧之燈，星星排列成菩提樹，人天普遍照耀，凡人與聖人共同榮耀。』那麼，這是承蒙什麼人的恩德力量呢？老胡（指釋迦牟尼佛）也只是說：『明星出現時，我與大地一切有情眾生同時成道。』既然這樣，他可以成為大丈夫，我也可以，誰說不可以呢？就是因為各位不肯承擔，自己產生退縮，所以就推舉出一個半個先達出來，互相啓發，也只是為各位作個證明。今天這人天法會上，莫非有長久在赤水遊歷，一直身在荊山，懷裡藏有珍寶，頭頂上有眼睛，到處踐踏覺悟之地的雲遊僧人嗎？請為新出世的長老作個證明。有這樣的人嗎？』當時，有一位僧人站了出來。

禪師說：『大象駕車氣勢洶洶地前進，誰會相信螳螂能阻擋車輪呢？』

問：『靈

【English Translation】 English version He Xiangrui.

The Master said, 'The spring scenery is so beautiful.'

The monk said, 'This student does not understand.'

The Master said, 'The stream flowers are as red as brocade, and the willows on the bank are as green as indigo.'

The monk said, 'If I go on like this, what will happen?'

The Master said, 'Before you've ridden a bamboo horse, be careful not to ride a golden dragon.'

Zen Master Shansian of Kaixian Temple on Mount Lu

Was a native of Linjiang Army. He was pure and austere in conduct, clear and insightful in knowledge. He visited various masters and was quick-witted. The Zen community called him 'The Wayfarer Who Roams Freely on the Sea.' One day, Zen Master Yuan ascended the platform and looked at the assembly, saying, 'The lion (Śākyasiṃha) groans, and the elephant king (nāga) looks back.' Suddenly, Shansian had an awakening and entered the room to explain his understanding.

Yuan said, 'How do you understand it?'

Shansian looked back and said, 'The donkey in the back garden is eating grass.' Yuan approved of his statement. From then on, his influence spread further.

Later, Shansian became the abbot of Kaixian Temple, where he stayed for eighteen years, greatly revitalizing the ancestral Zen tradition. Those who associated with him became famous for a time.

On the day of his inaugural address, after reporting to the authorities and striking the gavel, the Master said, 'Even if a thousand sages (千聖) appeared, they would only bow and praise. The ancestral teachers of all generations could not lift it up. Therefore, from Kāśyapa (Mahākāśyapa) to this mountain monk, for more than two thousand years, the moon illuminates the lamp of wisdom, and the stars line up as the Bodhi tree, universally illuminating humans and gods, and glorifying both the ordinary and the holy.' So, whose grace and power are we benefiting from? Old Hu (referring to Śākyamuni Buddha) only said, 'When the morning star appeared, I and all sentient beings on earth attained enlightenment at the same time.' If that is the case, he can be a great man, and so can I. Who says it's not possible? It is because you are unwilling to take responsibility and give rise to retreat, so you push out one and a half advanced people to enlighten each other, which is just to prove it to you. Today, in this assembly of humans and gods, are there any wandering monks who have long traveled in Chishui, have always been in Jing Mountain, have treasures hidden in their sleeves, have eyes on the top of their heads, and tread on the field of enlightenment everywhere? Please give a testimony for the newly appointed abbot. Is there anyone like that?' At that time, a monk came forward.

The Master said, 'The elephant-drawn carriage advances majestically, but who would believe that a mantis could stop the wheels?'

Asked, 'The spirit'

---

山一會。何異今日。

師云。莫妄想。

僧曰。作家宗師。

師云。三十年後。自有人知。

問。說佛說祖。雪上加霜。如何是默默之機。

師云。口邊吃棒。僧擬議。師便喝。

問。一棒一喝。猶是葛藤。瞬目揚眉。拖泥帶水。如何是直截根源。

師云。速。

僧曰。恁么則祖師正宗。和尚把定。

師云。野渡無人舟自橫。

問。如何是祖師西來意。

師云。洛陽城古。

僧曰。學人不會。

師云。少室山高。

問。達磨未來時如何。

師云。清貧長樂。

僧曰。來后如何。

師云。濁富多憂。

問。如何是露地白牛。

師云。瞎。

問。妙峰頂上即不問。半山相見事如何。

師云。把手過江來。

僧曰。高步出長安。

師云。腳下一句作么生道。僧便喝。

師云。山腰裡走。

問。一雨所潤。為什麼萬木不同。師云。羊羹雖美。眾口難調。

問。年窮歲盡時如何。

師云。依舊孟春猶寒。

問。更深夜靜時如何。

師云。老鼠入燈籠。

問。瞥嗔瞥喜時如何。

師云。適來菩薩面。如今夜叉頭。

師

【現代漢語翻譯】 現代漢語譯本 僧人問道：『山一會』（Shan Yi Hui，一個地名或事件），和今天有什麼不同？ 師父說：『不要胡思亂想。』 僧人說：『您真是個有作為的宗師。』 師父說：『三十年後，自然會有人明白。』 僧人問道：『說佛說祖，如同雪上加霜。什麼是默默領悟的契機？』 師父說：『嘴邊吃棍。』僧人正要思量，師父就喝斥。 僧人問道：『一棒一喝，仍然是糾纏不清。眨眼揚眉，也是拖泥帶水。什麼是直截了當的根源？』 師父說：『快！』 僧人說：『這麼說，祖師的正宗，被和尚您掌握了。』 師父說：『野渡無人舟自橫。』 僧人問道：『什麼是祖師西來意（Zushi Xilai Yi，禪宗用語，指達摩祖師從西方來到中國的真正意圖）？』 師父說：『洛陽城古。』 僧人說：『學人（Xueren，佛家弟子自稱）不明白。』 師父說：『少室山（Shaoshi Mountain）高。』 僧人問道：『達摩（Damo，菩提達摩，禪宗始祖）未來時如何？』 師父說：『清貧長樂。』 僧人問道：『來后如何？』 師父說：『濁富多憂。』 僧人問道：『什麼是露地白牛（Ludi Bai Niu，比喻顯露的真性）？』 師父說：『瞎。』 僧人問道：『妙峰頂上（Miaofeng Peak）的事暫且不問，半山相見又如何？』 師父說：『把手過江來。』 僧人說：『高步出長安（Chang'an，古都名）。』 師父說：『腳下這一句怎麼說？』僧人便喝斥。 師父說：『山腰裡走。』 僧人問道：『同樣的雨水滋潤，為什麼萬木不同？』師父說：『羊羹雖美，眾口難調。』 僧人問道：『年窮歲盡時如何？』 師父說：『依舊孟春（Mengchun，農曆正月）猶寒。』 僧人問道：『更深夜靜時如何？』 師父說：『老鼠入燈籠。』 僧人問道：『忽嗔忽喜時如何？』 師父說：『適才菩薩面，如今夜叉頭。』 師

【English Translation】 English version A monk asked: 'What is the difference between 'Shan Yi Hui' (a place name or event) and today?' The master said: 'Don't妄想(wangxiang, engage in delusional thinking).' The monk said: 'You are truly an accomplished master.' The master said: 'In thirty years, someone will naturally understand.' The monk asked: 'Speaking of Buddha and patriarchs is like adding frost to snow. What is the opportunity for silent understanding?' The master said: 'A stick to the mouth.' The monk was about to ponder, and the master shouted. The monk asked: 'A stick and a shout are still entanglements. A blink and a raised eyebrow are also dragging mud and water. What is the direct source?' The master said: 'Quick!' The monk said: 'In that case, the orthodox tradition of the patriarchs is held firmly by you, Master.' The master said: 'An unmanned ferry crosses itself.' The monk asked: 'What is the meaning of Bodhidharma's (Damo, the first patriarch of Zen) coming from the West (Zushi Xilai Yi, the true intention of Bodhidharma coming to China from the West)?' The master said: 'The city of Luoyang (Luoyang) is ancient.' The monk said: 'The student (Xueren, a humble term for a Buddhist disciple) does not understand.' The master said: 'Mount Shaoshi (Shaoshi Mountain) is high.' The monk asked: 'What was it like before Bodhidharma (Damo) came?' The master said: 'Simple poverty, lasting joy.' The monk asked: 'What is it like after he came?' The master said: 'Turbid wealth, much worry.' The monk asked: 'What is the exposed white ox (Ludi Bai Niu, a metaphor for the revealed true nature)?' The master said: 'Blind.' The monk asked: 'I won't ask about the top of Miaofeng Peak (Miaofeng Peak). What about meeting halfway up the mountain?' The master said: 'Take my hand and cross the river.' The monk said: 'Stride out of Chang'an (Chang'an, the ancient capital).' The master said: 'How do you say the phrase under your feet?' The monk then shouted. The master said: 'Walking in the mountainside.' The monk asked: 'The same rain nourishes, why are the ten thousand trees different?' The master said: 'Although mutton soup is delicious, it is difficult to satisfy everyone's taste.' The monk asked: 'What is it like when the year ends and the new year begins?' The master said: 'It is still Mengchun (Mengchun, the first month of the lunar calendar) and still cold.' The monk asked: 'What is it like in the deep, quiet night?' The master said: 'A mouse enters a lantern.' The monk asked: 'What is it like when one suddenly becomes angry and suddenly becomes happy?' The master said: 'Just now, the face of a Bodhisattva; now, the head of a Yaksha (Yasha, a type of demon).' The master

---

云。選佛選祖。今正是時。莫只恁么懷疑終日。如似有解。已過平生。幸逢勝集。對眾抉擇。然則此事亦非在爭鋒唇舌。所以道。屏卻咽喉唇吻道將來。如此則便可以忘懷自得。取定方寸。自然常光現前。各各孤運其照。山河大地。不礙見聞。萬象森羅。尋常顯還。當有於此承當得底么。既然各自孤運。更教阿誰承當。草衣輸野客。木食屬山人。珍重。

上堂云。一若是。二即非。東西南北人不知。休話指天兼指地。青山白雲徒爾為。以拄杖擊香臺一下。

廬陵禾山禪智禪師

諱楚才。臨江軍人也。僧儀挻拔。蘊德異常。心契德山。名聞江國。大丞相劉公沅一見問道。遂有發明。為方外交。敬以師禮。請居禾山。兼住顯親。特奏章服．師號。仍不許別遷法席。　聖旨批允。崇重若此。

問。佛令祖令。諸方並行。未審和尚如何。

師云。山僧退後。

僧曰。恁么則諸方不別也。

師云。伏惟。伏惟。

問。如何是道。

師云。十字街頭看。

僧曰。如何是道中人。

師云。南頭賣貴。此頭買賤。

問。古鏡未磨時如何。

師云。乾坤藏不得。

僧曰。磨后如何。

師云。照破萬家門。

問。如何是離凡聖底句。

【現代漢語翻譯】 現代漢語譯本 云。選佛選祖，現在正是時候。不要只是這樣懷疑，終日如有所解，已虛度一生。有幸遇到這殊勝的集會，當著大眾做出決斷選擇。然而這件事也不是在於爭辯口舌。所以說，『屏卻咽喉唇吻道將來』，這樣便可以忘懷自得，拿定主意，自然常光現前，各自獨立運用其照用，山河大地，不妨礙見聞，萬象森羅，平常顯現。當有在此能夠承擔的人嗎？既然各自獨立運用，更教誰來承擔？草衣適合山野之客，木食屬於山中之人。珍重。

上堂說法：『一若是，二即非，東西南北人不知。休話指天兼指地，青山白雲徒爾為。』用拄杖敲擊香臺一下。

廬陵禾山禪智禪師（Lu-ling He-shan Chan-zhi Chanshi）：

法名楚才（Chu-cai），臨江軍人。僧儀端莊，蘊含的德行異於常人，心意與德山（De-shan）相契合，名聲傳遍江國。大丞相劉公沅（Liu Gongyuan）一見禪師便問道，禪師因此有所啓發，成為方外之交，以師禮相待，請禪師居住在禾山（He-shan），兼管顯親寺（Xian-qin Si）。特別上奏請求賜予章服和師號，並且不允許遷往其他寺院。皇上的旨意批準了這些請求，對其崇敬重視如此。

問：佛令（Fo ling）和祖令（Zu ling），各方都在奉行，不知道和尚您是如何做的？

師云：山僧退後。

僧曰：這樣說來，各方也沒有什麼區別了。

師云：伏惟，伏惟。

問：如何是道（Dao）？

師云：十字街頭看。

僧曰：如何是道中人？

師云：南頭賣貴，此頭買賤。

問：古鏡未磨時如何？

師云：乾坤藏不得。

僧曰：磨后如何？

師云：照破萬家門。

問：如何是離凡聖底句？

【English Translation】 English version Cloud. Selecting Buddhas and selecting Patriarchs, now is precisely the time. Don't just be suspicious like this all day long, as if you have some understanding, and waste your whole life. Fortunately, we have encountered this excellent gathering, make a decisive choice in front of the assembly. However, this matter is not about arguing with words. Therefore, it is said, 'Shut off your throat and lips and speak it forth,' then you can forget yourself and attain it, make up your mind, and naturally the constant light will appear before you, each independently using its illumination, mountains and rivers, not hindering seeing and hearing, all phenomena, ordinarily manifest. Is there anyone here who can undertake this? Since each independently uses it, who else should be taught to undertake it? Grass clothes are suitable for wild guests, and wood food belongs to mountain people. Treasure this.

Ascending the hall, he said: 'One is right, two is wrong, people in the east, west, north, and south do not know. Stop talking about pointing to the sky and pointing to the earth, green mountains and white clouds are in vain.' He struck the incense table once with his staff.

Chan Master Chanzhi (Chan-zhi) of He-shan (He-shan) in Luling:

His secular name was Chu-cai (Chu-cai), a native of Linjiang Army. His monastic demeanor was dignified, and his inherent virtue was extraordinary. His mind was in harmony with De-shan (De-shan), and his reputation spread throughout the Jiang region. Grand Chancellor Liu Gongyuan (Liu Gongyuan) asked him a question upon their first meeting, and the Chan Master was enlightened, becoming an external friend, treating him with the respect due to a teacher, and invited him to reside at He-shan (He-shan), concurrently managing Xian-qin Temple (Xian-qin Si). He specially requested the emperor to grant him robes and a monastic title, and he was not allowed to move to another temple. The emperor approved these requests, showing such respect and importance.

Question: The Buddha's decree (Fo ling) and the Patriarch's decree (Zu ling) are practiced in all directions. I wonder what the Master does?

The Master said: This mountain monk retreats.

The monk said: In that case, there is no difference in all directions.

The Master said: I respectfully submit, I respectfully submit.

Question: What is the Dao (Dao)?

The Master said: Look at the crossroads.

The monk said: What is a person of the Dao?

The Master said: The south end sells expensive, this end buys cheap.

Question: What is it like when the ancient mirror is not yet polished?

The Master said: Heaven and earth cannot hide it.

The monk said: What is it like after polishing?

The Master said: It illuminates the doors of ten thousand families.

Question: What is the phrase that transcends the mundane and the sacred?

---

師云。山河安掌上。

僧曰。恁么則迥超今古外。

師云。展縮在當人。

問。一毫未發時如何。

師云。海晏河清。

僧曰。發后如何。

師云。遍界無知己。

問。如何是和尚說法底口。

師云。放一線道。

問。抱璞投師。請師雕琢。

師云。不琢。

僧曰。為什麼不琢。

師云。弄巧翻成拙。

問。如何是無縫塔。

師云。須彌頂上。

僧曰。如何是塔中人。

師云。梵王．帝釋。

上堂云。太虛無系。任運升騰。古鏡當臺。不言自顯。群生迷妄。逐境千差。取捨難忘。於斯遠矣。要得省力么。情忘所覺。見絕功勛。體露真常。即如如佛。禾山恁么道。笑殺眾中衲僧。雖然如是。若解笑我者。共我同參。且道參見什麼人。珍重。

上堂云。禾山家風。諸方奚同。言食無味。觸處皆通。不把格尺。遇緣即宗。十方剎土。普印其中。禪徒買賣。豈在匆匆。擊香臺。下座。

秀州資聖院盛勤禪師

問。法會光揚於此日。師今得法嗣何人。

師云。逢人莫錯舉。

僧曰。未審如何舉似。

師云。自然春到來。

問。如何是正法眼。

師云。山

【現代漢語翻譯】 現代漢語譯本：

師父說：『山河就在手掌上。』 　　僧人問：『這樣說來，就完全超越了古今之外？』 　　師父說：『伸展收縮都在於當事人。』 　　問：『一毫未發的時候如何？』 　　師父說：『海晏河清。』（比喻天下太平） 　　僧人問：『發后如何？』 　　師父說：『遍界無知己。』 　　問：『如何是和尚說法的口？』 　　師父說：『放一線道。』 　　問：『抱著璞玉來拜見師父，請師父雕琢。』 　　師父說：『不雕琢。』 　　僧人問：『為什麼不雕琢？』 　　師父說：『弄巧成拙。』 　　問：『如何是無縫塔？』 　　師父說：『須彌山頂上。』（須彌山：佛教宇宙觀中的中心山） 　　僧人問：『如何是塔中人？』 　　師父說：『梵王（Brahmā）・帝釋（Indra）。』（佛教中的天神） 　　上堂開示說：『太虛空曠無所繫縛，任憑它升騰。古鏡高懸，不用言語自然顯現。眾生迷惑顛倒，追逐外境而產生千差萬別。取捨之心難以忘懷，離道就越來越遠了。想要省力嗎？忘掉情識和所覺，斷絕一切功勛造作，本體自然顯露真常，那就是如如佛。』禾山這樣說，笑壞了眾中的衲僧。雖然如此，如果有人能理解我的笑點，就與我一同參禪。且說要參訪什麼人？珍重。』 　　上堂開示說：『禾山的家風，與各方不同。說吃東西沒有味道，卻處處都通達。不用規矩法度，隨緣而應。十方剎土，普遍印證其中。禪徒的買賣，何必匆匆忙忙。』敲擊香臺，下座。 　　秀州資聖院盛勤禪師 　　問：『法會在此日發揚光大，師父您得法於何人？』 　　師父說：『逢人不要錯舉。』 　　僧人問：『不知該如何舉薦？』 　　師父說：『自然春天到來。』 　　問：『如何是正法眼？』 　　師父說：『山。』

【English Translation】 English version:

The Master said: 'Mountains and rivers are on the palm of the hand.' 　　The monk asked: 'In that case, then it completely transcends beyond ancient and modern times?' 　　The Master said: 'Expansion and contraction depend on the person themselves.' 　　Asked: 'What is it like when a single hair has not yet been emitted?' 　　The Master said: 'The sea is calm and the river is clear.' (Hǎi yàn hé qīng: means the world is peaceful) 　　The monk asked: 'What is it like after it is emitted?' 　　The Master said: 'Throughout the world, there are no kindred spirits.' 　　Asked: 'What is the mouth with which the monk preaches the Dharma?' 　　The Master said: 'Release a single thread of the Way.' 　　Asked: 'Bringing uncut jade to see the Master, I ask the Master to carve it.' 　　The Master said: 'I will not carve it.' 　　The monk asked: 'Why will you not carve it?' 　　The Master said: 'Trying to be clever only results in clumsiness.' 　　Asked: 'What is a seamless pagoda?' 　　The Master said: 'On the summit of Mount Sumeru.' (Sumeru: the central mountain in Buddhist cosmology) 　　The monk asked: 'What are the people inside the pagoda?' 　　The Master said: 'Brahmā (Fànwáng) and Indra (Dìshì).' (Deities in Buddhism) 　　Ascending the hall, he said: 'The great void is unattached, allowing it to rise freely. An ancient mirror hangs high, revealing itself without words. Sentient beings are deluded, chasing after external circumstances, creating thousands of differences. The mind of taking and discarding is difficult to forget, and one becomes further and further away from the Way.' Do you want to save effort? Forget emotions and perceptions, cut off all meritorious deeds and actions, and the essence will naturally reveal true constancy, which is the Tathagata Buddha.' Heshan said this, making the monks in the assembly laugh. Although this is so, if someone understands my laughter, they will practice Chan with me. And what person should we practice with? Treasure this.' 　　Ascending the hall, he said: 'Heshan's family style is different from all other places. Saying that eating has no taste, yet it is all-pervasive. Not using rules and regulations, responding according to conditions. The ten directions of Buddha-lands are universally sealed within it. Why should the transactions of Chan practitioners be rushed?' He strikes the incense table and descends from the seat. 　　Zen Master Shengqin of Zisheng Monastery in Xiuzhou 　　Asked: 'The Dharma assembly is flourishing on this day. From whom did the Master receive the Dharma?' 　　The Master said: 'Do not recommend the wrong person when you meet someone.' 　　The monk asked: 'I do not know how to recommend.' 　　The Master said: 'Naturally, spring arrives.' 　　Asked: 'What is the Eye of the True Dharma?' 　　The Master said: 'Mountain.'

---

青水淥。

問。如何是佛。

師云。泥龕塑像。

僧曰。如何是法。

師云。春寒秋熱。

問。機鋒轉處。作者猶迷。學人上來。乞師垂示。

師云。南有雪峰。北有趙州。

僧曰。恁么則澄江流皓月。江流月不流。

師云。云在青天水在瓶。

問。如何是為人一句。

師云。入泥入水。

僧曰。莫便是也無。

師云。孤負殺人。

問。世尊拈花。迦葉微笑。意旨如何。

師云。當陽花易發。背日雪難消。

僧曰。雪峰輥毬。玄沙斫碑。又且如何。

師云。春深日漸暖。人多跣足行。

問。四威儀中。如何履踐。

師云。鷺鷥立雪。

僧曰。恁么則聞鐘持缽。日上欄干。

師云。魚躍千江水。龍騰萬里云。

僧曰。畢竟又如何。

師云。山中逢猛獸。天上見文星。

上堂云。多生覺悟非干衲。一點分明不在燈。拈拄杖云。拄杖頭上祖師。燈籠腳下彌勒。須彌山腰鼓細即不問你。作么生是分明一點。你若道得。無邊剎境總在你眉毛上。你若道不得。作么生遇得羅剎橋。良久。云。水流千派月。山鎖一溪云。卓一下。

上堂云。依經解義。三世佛冤。離經一字。

【現代漢語翻譯】 現代漢語譯本 青水碧綠。

問：什麼是佛？

師父說：泥塑的佛像。

僧人問：什麼是法？

師父說：春天寒冷，秋天炎熱。

問：機鋒轉動之處，作者尚且迷惑。學人前來，請師父開示。

師父說：南方有雪峰（Xuefeng，禪宗祖師），北方有趙州（Zhaozhou，禪宗祖師）。

僧人說：如此說來，澄澈的江水倒映著明月，江水流動而月亮不流。

師父說：云在青天之上，水在瓶中。

問：如何是為人著想的一句話？

師父說：入泥入水，不避艱辛。

僧人問：莫非就是這樣嗎？

師父說：辜負了（期望），真是可惜。

問：世尊（Shizun，釋迦牟尼佛的尊稱）拈花，迦葉（Kasyapa，佛陀十大弟子之一）微笑，意旨如何？

師父說：向陽的花容易開放，背陰的雪難以消融。

僧人問：雪峰（Xuefeng）滾動圓球，玄沙（Xuansha，禪宗祖師）砍斷石碑，又該如何理解？

師父說：春意漸濃，天氣轉暖，許多人光著腳走路。

問：在行住坐臥四威儀中，如何踐行？

師父說：白鷺立於雪中。

僧人說：如此說來，聽到鐘聲便去持缽，太陽升起照在欄桿上。

師父說：魚兒跳躍在千條江河中，龍在萬里的雲層中騰飛。

僧人問：究竟又該如何？

師父說：山中遇到猛獸，天上看見文星。

上堂說法：多生覺悟並非依靠僧衣，一點分明不在於燈光。拿起拄杖說：拄杖頭上是祖師，燈籠腳下是彌勒（Maitreya，未來佛）。須彌山（Sumeru，佛教中的聖山）腰鼓細小暫且不問你，如何是分明的一點？你若說得出，無邊剎土都在你眉毛上。你若說不出，如何才能遇到羅剎橋？良久，說：水流千條派系，月影隨之流動，山鎖住一溪的雲彩。用拄杖敲擊一下。

上堂說法：依照經文解釋義理，是冤枉了過去、現在、未來三世諸佛。離開經文一個字，

【English Translation】 English version The green water is verdant.

Question: What is Buddha (Buddha, enlightened one)?

The Master said: A clay statue in a niche.

Monk: What is Dharma (Dharma, the teachings of Buddha)?

The Master said: Spring cold and autumn heat.

Question: At the turning point of sharp wit, even the author is confused. A student comes seeking your guidance.

The Master said: In the South, there is Xuefeng (Xuefeng, a Zen master); in the North, there is Zhaozhou (Zhaozhou, a Zen master).

Monk: In that case, the clear river reflects the bright moon; the river flows, but the moon does not.

The Master said: Clouds are in the blue sky, water is in the bottle.

Question: What is a phrase that considers others?

The Master said: Entering mud, entering water (facing difficulties).

Monk: Is that it?

The Master said: Disappointing people, a pity indeed.

Question: The World-Honored One (Shizun, a respectful title for Sakyamuni Buddha) holds up a flower, Kasyapa (Kasyapa, one of the Buddha's ten great disciples) smiles. What is the meaning?

The Master said: Flowers facing the sun bloom easily; snow in the shade melts with difficulty.

Monk: Xuefeng (Xuefeng) rolls a ball, Xuansha (Xuansha, a Zen master) chops a stele. What about that?

The Master said: As spring deepens, the days grow warmer, and many people walk barefoot.

Question: Among the four dignities (walking, standing, sitting, and lying down), how should one practice?

The Master said: A heron stands in the snow.

Monk: In that case, upon hearing the bell, one holds the bowl; the sun rises above the railing.

The Master said: Fish leap in a thousand rivers; dragons soar in ten thousand miles of clouds.

Monk: What is it, after all?

The Master said: In the mountains, one encounters fierce beasts; in the sky, one sees auspicious stars.

Entering the hall, he said: Enlightenment in many lives does not depend on the monastic robe; a point of clarity is not in the lamp. Raising his staff, he said: On the head of the staff is the Patriarch; at the foot of the lantern is Maitreya (Maitreya, the future Buddha). I won't ask you about the narrow waist drum of Mount Sumeru (Sumeru, the sacred mountain in Buddhism); what is the point of clarity? If you can say it, the boundless Buddha-lands are all on your eyebrows. If you cannot say it, how will you encounter the Rakshasa Bridge? After a long pause, he said: The water flows in a thousand streams, the moon follows; the mountain locks in a stream of clouds. He struck the ground once with his staff.

Entering the hall, he said: Explaining the meaning according to the scriptures is to wrong the Buddhas of the three times (past, present, and future). Departing from the scriptures by a single word,

---

還同魔說。既然如是。衲僧家十二時中以何為據。拈拄杖云。溈山笠子。志公席帽。擊香卓。下座。

上堂云。諸佛說教。說文顯理。指色明空。語必徇俗。理必明真。或權或實。應人天機。若向衲僧分上。又隔一重山。久立。

潭州鹿苑圭禪師

桂州臨桂人也。姓熊氏。幼年穎悟。志趣異常。投西峰山蒙禪師出家。府帥宋公一見異之。䇿經得度。便慕參尋。內外該博。

至德山遠禪師法席。命為侍者。大悟心宗。丞相劉公洗見如夙契。請住鹿苑。大振祖風。后與時忤。遂隱　京都。

問。如何是禪。

師云。餐風飲露。

僧曰。意旨如何。

師云。諦聽。諦聽。

問。如何是道。

師云。吳頭楚尾。

僧曰。如何是道中人。

師云。騎馬踏鐙。不如步行。

問。朕兆未分時如何。

師云。庭草深三尺。

僧曰。分后如何。

師云。清溪釣明月。

僧曰。如何是向上一路。

師云。波旬仰面看。

問。如何是佛。

師云。頂上放毫光。

問。如何是第一義諦。

師云。胡人讀漢書。

上堂云。凡有因緣。須曉其宗。若曉其宗。無是無不是。用則波騰海沸。全真體以

【現代漢語翻譯】 現代漢語譯本 又對魔說道。既然這樣，我們禪宗的僧人一天十二個時辰以什麼為依據呢？（禪師）拿起拄杖說：『溈山（Weishan）的斗笠，志公（Zhi Gong）的席帽。』敲擊香卓，走下禪座。

（禪師）上堂說法：諸佛的教誨，是用文字來顯明道理，用色相來指明空性，所說的話必定順應世俗，所講的理必定是闡明真諦。或者用權巧方便，或者用真實之法，來應和人與天（眾生）的根機。如果對於我們禪宗的僧人來說，又隔了一重山。站立很久。

潭州鹿苑圭禪師

是桂州臨桂人，姓熊。從小就聰明穎悟，志向和興趣與衆不同。投奔西峰山蒙禪師出家。府帥宋公一見就覺得他很特別，通過考試得以剃度。之後便仰慕參訪，內外學問都很淵博。

到德山遠禪師的座下，被任命為侍者。大徹大悟了心宗。丞相劉公洗見他如同前世的約定。請他住持鹿苑，大力振興禪宗的宗風。後來因為與時事不合，於是隱居在京都。

有人問：『什麼是禪？』

禪師說：『餐風飲露。』

僧人問：『這話是什麼意思？』

禪師說：『仔細聽，仔細聽。』

有人問：『什麼是道？』

禪師說：『吳頭楚尾。』

僧人問：『什麼是道中人？』

禪師說：『騎馬踏鐙，不如步行。』

有人問：『朕兆未顯現的時候是什麼樣的？』

禪師說：『庭院裡的草有三尺深。』

僧人問：『顯現之後是什麼樣的？』

禪師說：『清澈的溪水中垂釣明月。』

僧人問：『什麼是向上的一條路？』

禪師說：『波旬（Pāpīyas，佛教中的魔王）仰面觀看。』

有人問：『什麼是佛？』

禪師說：『頭頂上放出毫光。』

有人問：『什麼是第一義諦？』

禪師說：『胡人讀漢書。』

（禪師）上堂說法：凡是有因緣，必須明白它的宗旨。如果明白了它的宗旨，就沒有什麼是對，什麼是錯。運用起來就像波濤洶涌，海水沸騰，完全以真如本體為……

【English Translation】 English version He also said to Māra (the demon). 『Since it is so, what do the monks of the Chan school rely on during the twelve hours of the day?』 (The Chan master) picked up his staff and said, 『Weishan』s (溈山) bamboo hat, Zhi Gong』s (志公) straw mat.』 He struck the incense table and descended from his seat.

(The Chan master) ascended the hall and said: 『The teachings of all Buddhas use words to reveal principles, and point to emptiness through form. Their words must accord with customs, and their principles must illuminate the truth. Sometimes they use expedient means, and sometimes they use the true Dharma, responding to the capacities of humans and devas (gods). But for the monks of the Chan school, there is another mountain in the way.』 He stood for a long time.

Chan Master Gui of Luyuan Temple in Tanzhou

Was a native of Lingui in Guizhou, with the surname Xiong. From a young age, he was intelligent and had extraordinary aspirations. He joined the monastic order under Chan Master Meng of Xifeng Mountain. The prefect Song admired him at first sight and allowed him to be ordained after testing his knowledge of the scriptures. He then aspired to seek instruction and became well-versed in both internal and external learning.

He arrived at the Dharma seat of Chan Master Yuan of Deshan and was appointed as his attendant. He had a great awakening to the essence of mind. Prime Minister Liu Gongxi saw him as a kindred spirit from a previous life and invited him to reside at Luyuan Temple, where he greatly revived the ancestral tradition. Later, he clashed with the times and went into seclusion in the capital.

Someone asked: 『What is Chan?』

The master said: 『Eating wind and drinking dew.』

The monk asked: 『What is the meaning of this?』

The master said: 『Listen carefully, listen carefully.』

Someone asked: 『What is the Dao?』

The master said: 『The head of Wu and the tail of Chu.』

The monk asked: 『What is a person of the Dao?』

The master said: 『Riding a horse and stepping on the stirrups is not as good as walking.』

Someone asked: 『What is it like before the signs have appeared?』

The master said: 『The grass in the courtyard is three feet deep.』

The monk asked: 『What is it like after they have appeared?』

The master said: 『Fishing for the bright moon in the clear stream.』

Someone asked: 『What is the upward path?』

The master said: 『Pāpīyas (波旬) looks up.』

Someone asked: 『What is Buddha?』

The master said: 『Releasing a ray of light from the crown of his head.』

Someone asked: 『What is the First Noble Truth?』

The master said: 『A barbarian reading a Han book.』

(The Chan master) ascended the hall and said: 『Whenever there is a cause and condition, one must understand its principle. If one understands its principle, there is neither right nor wrong. When used, it is like waves surging and the sea boiling, completely taking the true essence as...』

---

執行。體則鏡靜水澄。舉隨緣而會寂。且道兜率天宮幾人行。幾人坐。若向遮里辨得清濁。許你諸人東西南北。如雲似鶴。於此不明。踏破草鞋。未有日在。參。

上堂云。雲門抽顧。衲僧罔措。月落星沉。茫茫無數。釋迦當關。然燈迴路。匝地風雲。悉唎蘇嚧。

上堂。拈拄杖云。斷崖抹處鬼神號。出雲便指南山高。橫按膝上異吹毛。敢待諸方擁毳袍。卓一下。下座。

江陵府開福德賢禪師法嗣

郢州大陽山文昱禪師

問。如何是佛。

師云。額廣平正。

僧曰。恁么則瞻禮有分。

師云。鼻聳圓長。

日芳上座

問。如何是涵蓋乾坤句。師舉拄杖。

僧曰。如何是截斷眾流句。師橫按拄杖。

僧曰。如何是隨波逐浪句。師擲下拄杖。

僧曰。三句外。請師道。師便起。

贊賢禪師真。清儀瘦兮可瞻可仰。仰之非親。妙筆圖兮可擬可像。像之非真。非親非真。秋月盈輪。有言無味兮的中的。既往如在兮覓焉覓。當機隱顯兮絲髮肴訛。金烏卓牛兮迅風霹靂。

建中靖國續燈錄卷第三 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第四　　　［宋刻］

東京法雲禪寺住

【現代漢語翻譯】 現代漢語譯本：

執行。本體就像鏡子一樣平靜，水一樣澄澈。運用隨緣的智慧來體會寂靜的真諦。那麼，兜率天宮（Tushita Heaven，欲界天之一，彌勒菩薩所在之處）里有多少人在行走，有多少人在靜坐？如果能在這裡辨別清楚，就允許你們這些人自由自在，像云像鶴一樣。如果對此不明白，即使踏破草鞋，也沒有開悟之日。參！

上堂說法時說：雲門宗（Yunmen School，禪宗五家之一）提出問題，僧人們不知所措。月亮落下，星星沉沒，茫茫無邊，數也數不清。釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）把守關隘，燃燈佛（Dipamkara Buddha，過去佛之一）走回頭路。整個大地風起雲涌，悉唎蘇嚧（Siddhirastu，一種梵語咒語，意為『成就吉祥』）。

上堂說法。拿起拄杖說：斷崖邊抹去痕跡，鬼神都會號哭。從雲中顯現，便能指認南山之高。橫放在膝蓋上，就像用異樣的刀吹毛斷髮一樣鋒利。哪裡容得下各方禪師穿著袈裟來爭辯？（用拄杖）敲一下。（禪師）下座。

江陵府開福德賢禪師的法嗣

郢州大陽山文昱禪師

問：什麼是佛？

禪師說：額頭寬廣而端正。

僧人說：既然這樣，那麼我們就有瞻仰禮拜的緣分了。

禪師說：鼻子高聳而圓潤修長。

日芳上座

問：什麼是涵蓋乾坤句？禪師舉起拄杖。

僧人說：什麼是截斷眾流句？禪師橫著按住拄杖。

僧人說：什麼是隨波逐浪句？禪師扔下拄杖。

僧人說：這三句之外，請禪師說一句。禪師便起身離開了。

贊賢禪師的畫像。清瘦的儀容，值得瞻仰。瞻仰他，卻不是真正的他。用精妙的筆墨描繪他，可以模擬他的形象。模擬的形象，卻不是真正的他。不是真正的他，也不是真正的親身。就像秋天的月亮一樣圓滿。有言語卻無滋味，但句句中的。已經過去的事情，卻好像還在眼前，想要尋找卻無處可尋。當機隱顯，一絲一發的差別都會謬以千里。金烏（太陽）撞擊牛，就像迅猛的風和霹靂一樣迅速。

建中靖國續燈錄卷第三 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第四 ［宋刻］

東京法雲禪寺住

【English Translation】 English version:

Practice. The substance is like a mirror, still and clear like water. Use the wisdom of following conditions to realize the truth of stillness. Then, how many are walking and how many are sitting in the Tushita Heaven (Tushita Heaven, one of the heavens in the desire realm, where Maitreya Bodhisattva resides)? If you can distinguish clearly here, you are allowed to be free like clouds and cranes. If you don't understand this, even if you wear out your straw sandals, there will be no day of enlightenment. Meditate!

When giving a Dharma talk in the hall, he said: The Yunmen School (Yunmen School, one of the five houses of Zen Buddhism) raises questions, and the monks are at a loss. The moon falls, the stars sink, boundless and countless. Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) guards the pass, and Dipamkara Buddha (Dipamkara Buddha, one of the past Buddhas) retraces his path. The whole earth is filled with wind and clouds, Siddhirastu (Siddhirastu, a Sanskrit mantra meaning 'may there be accomplishment and auspiciousness').

Giving a Dharma talk in the hall. Picking up the staff, he said: At the edge of the cliff where traces are erased, even ghosts and gods will wail. Appearing from the clouds, one can point out the height of Nanshan Mountain. Holding it horizontally on the knees is as sharp as blowing hair and cutting it off with a strange knife. How can the Zen masters from all directions be allowed to come and argue wearing their kasayas? (Tapping the staff) once. (The Zen master) descends from the seat.

The Dharma successor of Zen Master Dexian of Kaifusi Temple in Jiangling Prefecture

Zen Master Wenyu of Dayang Mountain in Yingzhou

Asked: What is Buddha?

The master said: The forehead is broad and upright.

The monk said: In that case, we have the opportunity to pay homage.

The master said: The nose is high and round and long.

Senior Monk Rifang

Asked: What is the phrase that covers the universe? The master raised his staff.

The monk said: What is the phrase that cuts off the flow of all streams? The master held the staff horizontally.

The monk said: What is the phrase that follows the waves? The master threw down the staff.

The monk said: Outside of these three phrases, please say a phrase, Master. The master then got up and left.

An eulogy for Zen Master Zanxian's portrait. His clear and emaciated appearance is worthy of reverence. Revering him is not the real him. Depicting him with exquisite brushstrokes can simulate his image. The simulated image is not the real him. Not the real him, nor the real person. Like the full moon in autumn. There are words but no taste, but every sentence hits the mark. Things that have passed seem to be right before our eyes, wanting to find them but nowhere to be found. The subtle differences in the moment can lead to great errors. The golden crow (sun) strikes the ox, as swift as a violent wind and thunder.

Continued Records of the Lamp of Jianzhong Jingguo, Volume 3 Supplementary Collection II, Volume 78, No. 1556, Continued Records of the Lamp of Jianzhong Jingguo

Continued Records of the Lamp of Jianzhong Jingguo, Volume 4 [Song Dynasty Edition]

Resident of Fayun Zen Temple in Tokyo

---

持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十一世

汾州太子禪院善昭禪師法嗣

潭州興化禪院慈明禪師

諱楚圓。姓李氏。全州人也。童稚神悟。迥與眾殊。依隱靜寺出家受具。攝衣遊方。遍參知識。最後訪汾陽昭禪師。昭預謂首座曰。非久當有異僧至。傳持吾道。

一日。遂率首座遊山。座曰。何往。

昭曰。接侍者去。

座曰。老和尚顛倒作什麼。

昭曰。但去遊山。遂步林間。果逢師至。乃曰。此真吾侍者矣。

即與同歸。令造丈室。一言玄契。洞徹心源。執持巾瓶。經於一紀。后欲辭行。昭乃謂曰。子之法器。吾已久知。吾在首山先師處親證三昧王。研窮的要。今付于汝。汝善護持。宜往南方。大興吾道。

師受囑已。徑造江西筠州洞山寶禪師法席。終日壁坐。寶即異之。下而問曰。達磨九年面壁。意旨如何。

師云。空腹高心。

翌日。寶升座。推為導首。

師出世四十年。五坐道場。都尉李侯遵勖奏賜章服．師號。

開堂日。上首白槌罷。師云。會么。昔曼殊大士于靈山會上。十萬眾前。將末後一槌以為第一義句。今日上首倒行此令。且道與昔是同是別。若乃斷得。不用揚眉。其或未

【現代漢語翻譯】 現代漢語譯本 持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十一世

汾州太子禪院善昭禪師法嗣

潭州興化禪院慈明禪師

諱楚圓，姓李氏，全州人。自幼聰慧，與衆不同。在隱靜寺出家受戒。然後遊歷四方，參訪名師。最後拜訪汾陽昭禪師(Fen Yang Zhao Chanshi)。昭禪師事先告訴首座說：『不久將有不尋常的僧人到來，繼承我的道統。』

一天，昭禪師就帶領首座去遊山。首座問：『去哪裡？』

昭禪師說：『去迎接侍者。』

首座說：『老和尚你在顛倒什麼？』

昭禪師說：『只管去遊山。』於是走在林間，果然遇到了慈明禪師。昭禪師說：『這真是我的侍者啊。』

隨即一同回去，讓慈明禪師建造丈室。一句話就玄妙地契合，徹底領悟了心源。慈明禪師執持巾瓶，服侍昭禪師長達十二年。後來想要告辭離開，昭禪師就對他說：『你的法器，我早就知道了。我在首山先師(Shou Shan Xian Shi)處親自體證了三昧王(San Mei Wang)，深入研究了其中的精要，現在傳授給你。你要好好守護，適宜前往南方，大力弘揚我的道統。』

慈明禪師接受囑託后，直接前往江西筠州洞山寶禪師(Dong Shan Bao Chanshi)的法席，整天面壁靜坐。寶禪師覺得他很特別，下來問道：『達磨(Da Mo)九年面壁，意旨是什麼？』

慈明禪師說：『空腹高心。』

第二天，寶禪師升座，推舉慈明禪師為引導者。

慈明禪師住持道場四十年，先後在五個地方開壇說法。都尉李侯遵勖(Li Hou Zun Xu)上奏朝廷賜予慈明禪師章服和師號。

開堂之日，上首敲槌完畢。慈明禪師說：『明白了嗎？過去曼殊大士(Man Shu Da Shi)在靈山會上(Ling Shan Hui Shang)，在十萬大眾面前，將最後的一槌作為第一義句。今天上首顛倒行事。那麼，與過去是相同還是不同？如果能夠斷定，就不用揚眉示意。如果還不能明白』

【English Translation】 English version Compiled by Chan Master Weibai of the Buddhist Kingdom, Transmitter of the Dharma (臣)

The Gate of Adapting to the Occasion

Eleventh Generation from Chan Master Huairang of Nanyue (Nan Yue Huai Rang Chanshi)

Dharma Successor of Chan Master Shanshao of Taizi Chan Monastery in Fenzhou (Fen Zhou Tai Zi Chan Yuan Shan Shao Chanshi)

Chan Master Ciming of Xinghua Chan Monastery in Tanzhou (Tan Zhou Xing Hua Chan Yuan Ci Ming Chanshi)

His given name was Chuyuan (Chu Yuan), his surname was Li (Li), and he was from Quanzhou (Quan Zhou). As a child, he possessed divine understanding, setting him apart from others. He left home at Yin Jing Monastery (Yin Jing Si) and received full ordination. He traveled widely, seeking out knowledgeable teachers. Eventually, he visited Chan Master Fenyang Zhao (Fen Yang Zhao Chanshi). Chan Master Zhao foretold to the head monk, 'Before long, an extraordinary monk will arrive to inherit my teachings.'

One day, Chan Master Zhao led the head monk on a mountain excursion. The head monk asked, 'Where are we going?'

Chan Master Zhao replied, 'To receive an attendant.'

The head monk said, 'What are you babbling about, old master?'

Chan Master Zhao said, 'Just come along for a mountain walk.' They proceeded through the forest, and indeed, they encountered Chan Master Ciming. Chan Master Zhao exclaimed, 'This is truly my attendant!'

They returned together, and Chan Master Zhao instructed Chan Master Ciming to build a private room. With a single word, they achieved profound understanding, thoroughly penetrating the source of the mind. Chan Master Ciming attended to Chan Master Zhao, carrying his water bottle and towel, for twelve years. Later, when Chan Master Ciming wished to depart, Chan Master Zhao said to him, 'I have long recognized your potential as a vessel of the Dharma. At the place of my late teacher at Shou Shan (Shou Shan Xian Shi), I personally realized the Samadhi King (San Mei Wang) and deeply investigated its essential points. Now, I entrust it to you. Protect it well and go south to greatly propagate my teachings.'

Having received these instructions, Chan Master Ciming went directly to the Dharma seat of Chan Master Dongshan Bao of Yunzhou in Jiangxi (Jiang Xi Yun Zhou Dong Shan Bao Chanshi). He sat facing the wall all day. Chan Master Bao found him extraordinary and came down to ask, 'What is the meaning of Bodhidharma (Da Mo) facing the wall for nine years?'

Chan Master Ciming replied, 'Empty stomach, lofty mind.'

The next day, Chan Master Bao ascended the Dharma seat and recommended Chan Master Ciming as the leader.

Chan Master Ciming presided over Dharma assemblies for forty years, occupying five different monasteries. Military Commissioner Li Hou Zunxu (Li Hou Zun Xu) petitioned the court to bestow upon Chan Master Ciming ceremonial robes and a monastic title.

On the day of the inaugural Dharma talk, after the head monk struck the gavel, Chan Master Ciming said, 'Do you understand? In the past, Manjusri Bodhisattva (Man Shu Da Shi) at the assembly on Vulture Peak (Ling Shan Hui Shang), in front of hundreds of thousands of people, used the final strike of the gavel as the ultimate truth. Today, the head monk reverses this order. Now, is it the same as the past or different? If you can determine it, there is no need to raise your eyebrows. If you still do not understand'

---

明。有疑請問。

問。郡侯勤重請。法駕渡湘江。擲缽峰前事。請師為舉揚。

師云。風不來。樹不動。

僧曰。忽遇作家。只與么還當不當。師便喝。

僧曰。氣急殺人。

師云。三十年後來。與你二十棒。

問。如何是難思之法。

師云。山僧今日敗闕。

僧曰。與么則昔日五千增上慢。今朝大眾息疑情。

師云。被此一問。直得冰消瓦解。

僧曰。學人罪過。

師云。知過必改。

問。如何是奪人不奪境。

師云。神會曾磨普寂碑。

僧曰。如何是奪境不奪人。

師云。須信壺中別有天。

僧曰。如何是人境兩俱奪。

師云。寰中天子。塞外將軍。

僧曰。如何是人境俱不奪。

師云。明月清風任去來。

問。如何是佛。

師云。面如滿月目如蓮。天上人間咸恭敬。

問。古人面壁。意旨如何。

師云。有年無德。

問。師登四處花王座。只履西歸事若何。

師云。虛空無障礙。南北任升騰。

僧曰。謝和尚答話。

師云。閑者閑兮忙者忙。

問。三門不閉即不問。枯木堂前事若何。

師云。也好訊息。

僧曰

【現代漢語翻譯】 現代漢語譯本 明。

問：郡侯（地方長官）恭敬地邀請，法駕（高僧的出行）渡過湘江。在擲缽峰前發生的事情，請師父為我們開示。

師父說：風沒有來，樹也沒有動。

僧人說：忽然遇到內行，這樣回答對不對呢？師父便喝斥。

僧人說：氣勢逼人啊。

師父說：三十年後，給你二十棒。

問：如何是難以思議的佛法？

師父說：山僧今天失職了。

僧人說：這樣說來，昔日五千增上慢（自以為是的修行人），今天大眾消除了疑惑。

師父說：被這一問，直如冰消瓦解。

僧人說：學人（學生）的罪過。

師父說：知錯就改。

問：如何是奪人不奪境？

師父說：神會（禪宗大師）曾經磨去普寂（禪宗大師）的碑文。

僧人說：如何是奪境不奪人？

師父說：須要相信壺中另有天地。

僧人說：如何是人境兩俱奪？

師父說：寰宇之中的天子，塞外的將軍。

僧人說：如何是人境俱不奪？

師父說：明月清風任其來去。

問：如何是佛？

師父說：面容如滿月，眼睛如蓮花，天上人間都恭敬。

問：古人面壁（面壁修行），意旨如何？

師父說：有年歲而無德行。

問：師父您登上四處花王座（指說法傳道的經歷），只履西歸（達摩祖師西歸的典故）這件事怎麼樣了？

師父說：虛空沒有障礙，南北任憑升騰。

僧人說：感謝和尚的回答。

師父說：閑的人自閑，忙的人自忙。

問：三門不閉就不問，枯木堂前的事情怎麼樣了？

師父說：好訊息。

僧人說：

【English Translation】 English version Clear.

Question: The prefect (local governor) respectfully invites, the Dharma carriage (a high monk's procession) crosses the Xiang River. The events before Throwing-Bowl Peak, please Master, explain them for us.

The Master said: The wind does not come, the tree does not move.

Monk said: Suddenly encountering an expert, is this kind of answer right or wrong? The Master then shouted.

Monk said: Intimidating to death.

The Master said: Thirty years later, I'll give you twenty blows.

Question: What is the inconceivable Dharma?

The Master said: This mountain monk has failed today.

Monk said: In that case, the five thousand arrogant ones of the past, today the assembly has dispelled their doubts.

The Master said: Being asked this question, it's like ice melting and tiles breaking.

Monk said: This student's transgression.

The Master said: Knowing your mistakes, you must correct them.

Question: What is seizing the person but not the environment?

The Master said: Shenhui (Chan master) once erased Pujue's (Chan master) inscription.

Monk said: What is seizing the environment but not the person?

The Master said: You must believe that there is another heaven and earth in the pot.

Monk said: What is seizing both the person and the environment?

The Master said: The emperor within the realm, the general beyond the borders.

Monk said: What is neither seizing the person nor the environment?

The Master said: The bright moon and clear breeze let them come and go as they please.

Question: What is Buddha?

The Master said: Face like a full moon, eyes like lotuses, heaven and earth all revere.

Question: What was the intention of the ancients facing the wall (wall-gazing meditation)?

The Master said: Old in years but without virtue.

Question: Master, you ascended the four flower king seats (referring to the experience of preaching and spreading the Dharma), what about the matter of returning west with one shoe (referring to the story of Bodhidharma's return to the West)?

The Master said: Emptiness has no obstacles, north and south let them rise and soar.

Monk said: Thank you, monk, for your answer.

The Master said: The idle are idle, the busy are busy.

Question: If the three gates are not closed, then I won't ask. What about the matter before the dry wood hall?

The Master said: Good news.

Monk said:

---

。一人有慶。兆民賴之。

師云。千古有知音。僧禮拜。師便喝。

問。如何是和尚家風。

師云。有錫降龍虎。

僧曰。忽遇上上人來又如何。

師云。無心伏鬼神。

問。海上雲遊時如何。

師云。苦。

師云。五峰岌岌岌。獨露太虛之中。布水滔滔。冷瀉碧霄巖畔。龍潭幽僻。游魚透即無門。天柱山高。水云進而無路。垂鉤四海。少遇獰龍。一句當鋒。罕逢知己。所以三玄權設。應病施方。四揀開遮。觀根逗誘。過去諸佛。悲願難窮。西祖東流。不忘付囑。河沙知識。善巧多方。萬派同源。皆歸大海。且道水不洗水一句作么生道。還有人道得么。試出來道看。設你道得倜儻分別。也未夢見衲僧腳跟在。卓拄杖。下座。

上堂云。諸佛放光明。助發實相義。拈拄杖云。遮個是南源拄杖子。阿那個是實相義。你若見去。被見聞所轉。若也不見。行腳眼在什麼處。喝一喝。下座。

上堂。良久。云。有時先照後用。有時先用后照。有時照用同時。有時照用不同時。所以道。有明有暗。有起有倒。乃喝云。且道是照是用。還有人緇素得么。若有。試出來呈丑拙看。若無。山僧今日失利。

上堂云。摩竭提國。水泄不通。少室峰前。親行此令。作么

【現代漢語翻譯】 現代漢語譯本：一人有慶，兆民賴之。（一人有喜慶之事，天下百姓都仰仗他。）

師云：千古有知音。（禪師說：千百年來總有理解我的人。）僧禮拜，師便喝。（僧人行禮，禪師便大喝一聲。）

問：如何是和尚家風？（問：什麼是禪師的家風？）

師云：有錫降龍虎。（禪師說：有禪杖可以降伏龍虎。）

僧曰：忽遇上上人來又如何？（僧人說：忽然遇到最上等的人來又該如何？）

師云：無心伏鬼神。（禪師說：無心反而能降伏鬼神。）

問：海上雲遊時如何？（問：在海上四處遊歷時是怎樣的？）

師云：苦。（禪師說：很苦。）

師云：五峰岌岌岌，獨露太虛之中。（禪師說：五座山峰高聳，獨自顯露在廣闊的天空中。）布水滔滔，冷瀉碧霄巖畔。（瀑布奔騰不息，寒冷地傾瀉在碧霄的巖石邊。）龍潭幽僻，游魚透即無門。（龍潭幽深僻靜，游魚一旦進入就無門可出。）天柱山高，水云進而無路。（天柱山高聳，水和云向上升騰也沒有道路。）垂鉤四海，少遇獰龍。（在四海垂釣，很少遇到兇猛的龍。）一句當鋒，罕逢知己。（一句話鋒芒畢露，很少遇到知己。）所以三玄權設，應病施方。（所以設立三玄，根據病情施藥。）四揀開遮，觀根逗誘。（四種揀擇，或開或遮，觀察根器，引導誘發。）過去諸佛，悲願難窮。（過去諸佛的悲願難以窮盡。）西祖東流，不忘付囑。（西方的祖師向東流傳，不忘囑託。）河沙知識，善巧多方。（像恒河沙數一樣多的知識，善巧方便，方法多樣。）萬派同源，皆歸大海。（萬條河流同出一源，最終都歸於大海。）且道水不洗水一句作么生道？（那麼說『水不洗水』這句話該怎麼說呢？）還有人道得么？（還有人能說出來嗎？）試出來道看。（試著出來說看。）設你道得倜儻分別，也未夢見衲僧腳跟在。（即使你能說得灑脫分別，也還沒有夢見僧人的腳跟在哪裡。）卓拄杖，下座。（拄著禪杖，走下座位。）

上堂云：諸佛放光明，助發實相義。（上堂說法：諸佛放出光明，幫助闡發實相的意義。）拈拄杖云：遮個是南源拄杖子，阿那個是實相義？（拿起禪杖說：這個是南源的禪杖，哪個是實相的意義？）你若見去，被見聞所轉。（你如果執著于所見所聞，就會被見聞所迷惑。）若也不見，行腳眼在什麼處？（如果也不見，那麼你行腳參學的眼睛又在哪裡呢？）喝一喝，下座。（大喝一聲，走下座位。）

上堂。良久。云：有時先照後用，有時先用后照，有時照用同時，有時照用不同時。（上堂說法，沉默良久，說：有時先照見而後運用，有時先運用而後照見，有時照見和運用同時，有時照見和運用不同時。）所以道：有明有暗，有起有倒。（所以說：有明有暗，有起有倒。）乃喝云：且道是照是用？（於是大喝一聲說：那麼說，是照還是用呢？）還有人緇素得么？（還有人能明白嗎？）若有，試出來呈丑拙看。（如果有，試著出來展示你的理解。）若無，山僧今日失利。（如果沒有，我今天就失敗了。）

上堂云：摩竭提國（Magadha，古印度國名），水泄不通。（上堂說法：摩竭提國，水都無法泄露。）少室峰前，親行此令。（在少室山峰前，親自執行這個命令。）作么（如何是好？）

【English Translation】 English version: One person has joy, and all the people rely on him.

The Master said, 'For thousands of years, there have been those who understand.' The monk bowed, and the Master immediately shouted.

Asked, 'What is the family style of the monk?'

The Master said, 'Having a staff to subdue dragons and tigers.'

The monk said, 'If a superior person comes, what then?'

The Master said, 'Without intention, one subdues ghosts and spirits.'

Asked, 'What is it like when wandering on the sea?'

The Master said, 'Bitter.'

The Master said, 'The five peaks are towering, uniquely exposed in the vast emptiness. The cascading water flows torrentially, coldly pouring down the cliffs of Bixiao (碧霄, Azure Sky). The Dragon Pool is secluded and remote; once a fish enters, there is no way out. Tianzhu Mountain (天柱山, Celestial Pillar Mountain) is high; water and clouds advance without a path. Casting a hook in the four seas, one rarely encounters a fierce dragon. A single phrase is sharp and direct, rarely meeting a kindred spirit. Therefore, the Three Mysteries are expediently established, applying remedies according to the illness. The Four Distinctions open and conceal, observing the roots and enticing guidance. The past Buddhas' compassionate vows are inexhaustible. The Western Patriarchs flowed eastward, not forgetting the entrustment. Knowledge like the sands of the Ganges is skillful and multifaceted. Ten thousand streams share the same source, all returning to the great sea. Then tell me, how is the phrase 'water does not wash water' to be spoken? Is there anyone who can say it? Try to come out and say it. Even if you can speak with elegance and distinction, you have not yet dreamed of where the mendicant monk's feet are.' He struck his staff and descended from the seat.

Ascending the hall, he said, 'All Buddhas emit light, assisting in the manifestation of the meaning of true reality.' Raising his staff, he said, 'This is the Nanyuan (南源, a place name) staff. Which one is the meaning of true reality? If you see it, you will be turned by seeing and hearing. If you do not see it, where are the eyes of the wandering monk?' He shouted once and descended from the seat.

Ascending the hall, after a long silence, he said, 'Sometimes illumination precedes application, sometimes application precedes illumination, sometimes illumination and application are simultaneous, and sometimes illumination and application are not simultaneous.' Therefore, it is said, 'There is light and darkness, there is rising and falling.' Then he shouted, 'Tell me, is it illumination or application? Is there anyone, monk or layperson, who understands? If there is, try to come out and present your clumsy understanding. If not, this mountain monk has lost today.'

Ascending the hall, he said, 'In Magadha (摩竭提國, an ancient Indian kingdom), water cannot leak through. Before Shaoshi Peak (少室峰, a peak of Mount Song), this decree is personally executed. What to do?'

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生是此令。還有道得底么。和泥合水道將來。有么。良久。云。遊子乍聞征袖濕。佳人才唱翠眉低。一喝。

上堂云。說佛說祖。和泥合水。向上向下。衲僧破草鞋。總不恁么。無繩自縛。且道獨脫一句作么生道。還有人道得么。試對眾道將一句來。有么。有么。良久。云。冢上更加泥。喝一喝。

上堂云。吾有一言。絕慮忘緣。巧說不得。只要心傳。更有一語。無過直舉。且道作么生是直舉一句。良久。以拄杖畫一畫。喝一喝。

上堂云。靈山一會。千聖共臻。釋主瞬眸。飲光微笑。衲僧門下。猶在半途。且道全提一句作么生道。良久。云。憐兒不覺丑。卓拄杖一下。

上堂云。昨日作嬰孩。今朝年已老。未明三八九。難踏古皇道。手掩黃河干。腳趯須彌倒。浮生夢幻身。人命夕難保。天堂與地獄。皆由心所造。南山北嶺松。北嶺南山草。一雨潤無邊。根苗壯枯橋。五湖參禪人。可問虛空討。死脫夏天衫。生披冬月襖。分明無事人。特地生煩惱。唱一喝。

上堂云。萬機遊刃。終日弘道。豬肉按頭事作么生道。還有人道得么。若也道得。倒道將一句來。良久云。金鎖連镮。刀挑不出。喝一喝。

上堂云。昨夜漫天總雪。大地一時皎潔。今朝庭際無人。莫道山僧不說。

【現代漢語翻譯】 現代漢語譯本： 『生是此令』（生命就是這個命令）。還有能說出更深層次道理的嗎？『和泥合水』（混合泥土和水）也是爲了將來使用。有嗎？（停頓良久）說：『遊子乍聞征袖濕，佳人才唱翠眉低』（離家的人剛聽到征戰的訊息就已淚濕衣袖，美麗的女子才唱起歌就已愁眉緊鎖）。一喝。

上堂說法：說佛說祖，也是『和泥合水』。向上向下，都不過是衲僧（僧人的自稱）腳下的破草鞋。總不是這樣。無繩自縛。那麼，『獨脫一句』（解脫自在的一句話）該怎麼說呢？還有人能說出來嗎？試著當著大家說一句來。有嗎？有嗎？（停頓良久）說：『冢上更加泥』（墳墓上再加泥土）。喝一聲。

上堂說法：我有一句話，斷絕思慮，忘卻因緣。用巧妙的言辭也說不明白，只要用心去領會。還有一句話，沒有什麼比直接揭示更好了。那麼，怎樣才是『直舉一句』（直接揭示的一句話）呢？（停頓良久）用拄杖畫了一下，喝一聲。

上堂說法：靈山法會上，眾多聖賢共同到來。釋迦牟尼佛轉動眼珠，迦葉尊者微笑領會。衲僧們，還在半路上。那麼，『全提一句』（完全提持的一句話）該怎麼說呢？（停頓良久）說：『憐兒不覺丑』（愛憐自己的孩子，就不覺得他醜）。用拄杖敲擊一下。

上堂說法：昨天還是個嬰兒，今天就已經老了。不明白三八九的道理，就難以踏上古聖先賢的道路。用手遮擋住黃河，用腳踢倒須彌山。浮生如夢幻，人的生命朝不保夕。天堂和地獄，都是由心所造。南山和北嶺的松樹，北嶺和南山的草。一場雨滋潤無邊，根苗茁壯，枯橋也煥發生機。五湖四海蔘禪的人，可以向虛空去尋求答案。死後脫下夏天的衣服，生時披上冬天的棉襖。明明是沒事的人，偏偏要自尋煩惱。唱一聲，喝。

上堂說法：在各種事務中運用自如，終日弘揚佛法。『豬肉按頭事』（強迫吃豬肉的事情）該怎麼說呢？還有人能說出來嗎？如果能說出來，就倒著說一句來。停頓良久，說：『金鎖連環，刀挑不出』（金鎖環環相扣，用刀也挑不開）。喝一聲。

上堂說法：昨夜漫天大雪，大地一片潔白。今天庭院裡空無一人，不要說山僧我什麼都沒說。

【English Translation】 English version: 『Life is this command.』 Is there anything deeper to say? 『Mixing mud and water』 is also for future use. Is there? (Long pause) Saying: 『The traveler's sleeves are wet with tears upon hearing of war, the beautiful woman's painted eyebrows droop as she begins to sing.』 A shout.

Ascending the hall and speaking the Dharma: Speaking of the Buddha and the Patriarchs is also 『mixing mud and water.』 Upward and downward, it's all just the worn-out straw sandals of a monk (nass僧). It's not like that at all. Self-bound without ropes. Then, how should one speak the 『single phrase of liberation』 (獨脫一句)? Is there anyone who can say it? Try saying a phrase in front of everyone. Is there? Is there? (Long pause) Saying: 『Adding more mud to the grave.』 A shout.

Ascending the hall and speaking the Dharma: I have a word, cutting off thoughts and forgetting conditions. It cannot be explained with clever words, only understood with the heart. There is another word, nothing is better than direct pointing. Then, what is the 『phrase of direct pointing』 (直舉一句)? (Long pause) Drawing a line with the staff, a shout.

Ascending the hall and speaking the Dharma: At the assembly on Vulture Peak (靈山), thousands of sages gathered together. Shakyamuni Buddha (釋主) blinked his eyes, and Mahakashyapa (飲光) smiled in understanding. Monks, you are still halfway there. Then, how should one speak the 『phrase of complete upholding』 (全提一句)? (Long pause) Saying: 『Loving a child, one does not notice their ugliness.』 Striking the staff once.

Ascending the hall and speaking the Dharma: Yesterday I was a baby, today I am already old. Without understanding the principles of three, eight, and nine, it is difficult to tread the path of the ancient emperors. Covering the Yellow River (黃河) with my hand, kicking down Mount Sumeru (須彌). Floating life is like a dream, human life is difficult to guarantee even for an evening. Heaven and hell are both created by the mind. The pine trees of the southern and northern mountains, the grass of the northern and southern mountains. One rain nourishes the boundless, roots and seedlings grow strong, and withered bridges are revitalized. Chan practitioners from the five lakes (五湖), you can ask the void for answers. Shedding summer clothes after death, donning winter coats at birth. Clearly, there is nothing to do, yet one creates trouble for oneself. Sing a song, a shout.

Ascending the hall and speaking the Dharma: Navigating through myriad affairs with skill, propagating the Dharma all day long. How should one speak of the 『pressing the head to eat pork』 (豬肉按頭事) matter? Is there anyone who can say it? If you can say it, then say a phrase backwards. Long pause, saying: 『Golden locks linked together, a knife cannot pry them open.』 A shout.

Ascending the hall and speaking the Dharma: Last night, snow covered the sky, the earth was all white. Today, there is no one in the courtyard, don't say that this mountain monk has said nothing.

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上堂云。缽盂粗。鐼(許運切)子細。匙箸短長無一截。有時應供與誰論。嗟嘆文殊與彌勒。久立聖眾。珍重。

上堂云。太陽升。南北走。夜月圓。天未曉。鼻孔里藏身一句即不問。你諸人腳跟下一句作么生道。還有道得底么。良久。云。相識滿天下。知心有幾人。喝一喝。

師室中插劍一口。以草鞋一對．水一盆。置在劍邊。每見入室。即云。看看。有至劍邊擬議者。師云。險。喪身失命了也。便喝出。

筠州太愚山興教守芝禪師

問。如何是祖師西來意。

師云。天寒日短。

問。馬師未見讓師時如何。

師云。緊。

僧曰。見后如何。

師云。切。

問。如何是洪州境。

師云。藤王閣下千江秀。孺子庭前薄霧生。

僧曰。如何是境中人。

師云。出入敲金鐙。朱衣對錦屏。

問。一切有為法。如夢幻泡影。真實事。請師舉。

師云。兩段不同。向下文長。

問。滿身是眼。口在什麼處。

師云。三跳不過。

僧曰。學人不會。特伸請益。

師云。章底詞秋罷。歌韻向春生。

上堂云。翠巖路險𡾟。舉步涉千溪。更有洪源水。滔滔在嶺西。擊禪床一下云。久立。珍重。

【現代漢語翻譯】 現代漢語譯本 上堂開示說：『缽盂（bō yú，和尚用具）粗糙，鐼子（xūn zi，一種金屬小刀）精細，匙子和筷子長短不一。有時應供齋食，與誰討論呢？』 讚歎文殊菩薩（Wénshū Púsà）與彌勒菩薩（Mílè Púsà）。長久站立，各位珍重。 上堂開示說：『太陽升起，從南向北執行；夜晚月亮圓滿，但天還沒有亮。』 鼻孔里藏身一句，暫且不問。你們各位腳跟下的一句，又該怎麼說呢？還有能說得出的嗎？』 良久，說：『相識的人遍天下，知心的又有幾人呢？』 喝一聲。 禪師在室內插著一把劍，旁邊放著一雙草鞋和一個水盆。每次見到人進入室內，就說：『看看。』 有人走到劍邊想要評論，禪師就說：『危險！會喪身失命的。』 便喝斥出去。 筠州（Yúnzhōu）太愚山（Tàiyú Shān）興教寺（Xīngjiào Sì）守芝禪師（Shǒuzhī Chánshī） 問：『什麼是祖師西來意（Zǔshī xī lái yì，達摩祖師從西方來到中國的真正用意）？』 禪師說：『天寒日短。』 問：『馬祖（Mǎzǔ，即馬道一禪師）未見到讓禪師（Ràng Chánshī，即懷讓禪師）時如何？』 禪師說：『緊。』 僧人說：『見到之後如何？』 禪師說：『切。』 問：『什麼是洪州（Hóngzhōu，今江西南昌一帶）的景象？』 禪師說：『滕王閣（Téngwáng Gé）下千條江河秀麗，孺子亭（Rúzǐ Tíng）前升起淡淡的霧氣。』 僧人說：『什麼是景象中的人？』 禪師說：『出入時敲打著金色的馬鐙，身穿紅衣面對著華麗的屏風。』 問：『一切有為法（yīqiè yǒu wéi fǎ，所有因緣和合而成的現象），如夢幻泡影。真實的事，請禪師舉例說明。』 禪師說：『兩段不同，向下還有很長的文字。』 問：『滿身都是眼睛，口在哪裡？』 禪師說：『三跳也跳不過去。』 僧人說：『學人不能領會，特來請教。』 禪師說：『文章的結尾詞藻已經用盡，歌的韻律卻在春天裡煥發生機。』 上堂開示說：『翠巖（Cuìyán）的路途險峻崎嶇，舉步要涉過千條溪流。更有洪源（Hóngyuán）的水，滔滔不絕地在山嶺西邊。』 敲擊禪床一下，說：『久立，各位珍重。』

【English Translation】 English version In the Dharma Hall, the master said: 'The alms bowl (bō yú) is rough, the 鐼子 (xūn zi, a small metal knife) is fine, and the spoons and chopsticks are of varying lengths. When offering food, who is there to discuss with?' He praised Mañjuśrī Bodhisattva (Wénshū Púsà) and Maitreya Bodhisattva (Mílè Púsà). Standing for a long time, take care. In the Dharma Hall, the master said: 'The sun rises and moves from south to north; the moon is full at night, but the sky is not yet dawn.' The phrase hidden in the nostrils will not be asked for now. What about the phrase beneath your feet? Is there anyone who can say it?' After a long pause, he said: 'Acquaintances fill the world, but how many are true friends?' He gave a shout. The Zen master had a sword stuck in the room, with a pair of straw sandals and a basin of water placed beside it. Whenever he saw someone enter the room, he would say: 'Look.' If anyone approached the sword intending to comment, the Zen master would say: 'Dangerous! You will lose your life.' Then he would shout them out. Zen Master Shouzhu (Shǒuzhī Chánshī) of Xingjiao Temple (Xīngjiào Sì) on Mount Taiyu (Tàiyú Shān) in Yunzhou (Yúnzhōu) Question: 'What is the meaning of the Patriarch's coming from the West (Zǔshī xī lái yì, the true intention of Bodhidharma coming from the West to China)?' The master said: 'The days are short and the weather is cold.' Question: 'What was it like when Mazu (Mǎzǔ, Zen Master Ma Daoyi) had not yet met Zen Master Rang (Ràng Chánshī, Zen Master Huairang)?' The master said: 'Tight.' The monk said: 'What was it like after meeting?' The master said: 'Close.' Question: 'What is the scenery of Hongzhou (Hóngzhōu, present-day Nanchang, Jiangxi)?' The master said: 'Below the Pavilion of Prince Teng (Téngwáng Gé), a thousand rivers are beautiful; before the Ruzi Pavilion (Rúzǐ Tíng), a light mist rises.' The monk said: 'What are the people in the scenery like?' The master said: 'Entering and exiting, they strike the golden stirrups; dressed in red, they face the brocade screens.' Question: 'All conditioned dharmas (yīqiè yǒu wéi fǎ, all phenomena arising from causes and conditions) are like dreams, illusions, bubbles, and shadows. Please, Master, give an example of something real.' The master said: 'Two different sections; there is much more text below.' Question: 'The whole body is eyes; where is the mouth?' The master said: 'You cannot jump past it in three jumps.' The monk said: 'This student does not understand; I especially ask for instruction.' The master said: 'The words at the end of the chapter are exhausted, but the rhythm of the song springs to life in the spring.' In the Dharma Hall, the master said: 'The road of Cuiyan (Cuìyán) is dangerous and rugged, and one must cross a thousand streams with each step. Moreover, the waters of Hongyuan (Hóngyuán) flow endlessly to the west of the mountains.' He struck the Zen platform once and said: 'Standing for a long time, take care.'

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上堂云。槌鐘擊鼓。聚集禪徒。上來下去。子承父業。賺多少人。擊禪床一下。

上堂云。端然踞坐。度腳買靴。左顧右視。不準一錢。打禪床云。珍重。

上堂云。火生於木。非自佗來。青出於藍。不同受染。人人共吃一莖齏。若更覓一莖吃。入地獄如箭射。

上堂云。法鼓才動。大眾雲集。三世諸佛．二十八祖還來參么。如有一人不到。各與二十棒。何故如是。得人一牛。還人一馬。

上堂。大眾集定。師云。現成公按也是打揲不辨。擊禪床。下座。

上堂。擎起香合。示眾云。明頭合。暗頭合。道得。一任橫行。道不得。且合卻。便下座。

上堂云。沙里無油事可哀。翠巖嚼飯餵嬰孩。佗時好要智端的。始覺從前滿面灰。珍重。

上堂云。云收霧卷。江山皎日。擬話多途。又拈不出。打禪床。下座。

上堂云。十地心驚。二乘罔測。衲僧門下。銅頭鐵額。擊禪床。下座。

上堂云。大洋海底排班位。從頭第二𩯭毛斑。為甚不到第一𩯭毛斑。要會么。金蕊銀絲成玉露。高僧不坐鳳凰臺。擊禪床。下座。

上堂云。德山入門便棒。臨濟入門便喝。翠巖即不然。三門前好與三十棒。何謂如此。棒喝齊施已早賒。古今皆贊絕周遮。二途不涉憑何說。南

【現代漢語翻譯】 現代漢語譯本： 上堂說法，說道：『敲鐘擊鼓，聚集禪宗學徒。上來下去，兒子繼承父親的產業。賺了多少人啊！』擊打禪床一下。

上堂說法，說道：『端正地踞坐，量腳買靴。左顧右盼，一文錢也不值。』打禪床說：『珍重。』

上堂說法，說道：『火從木中產生，不是從其他地方來的。青色從藍色中提取，不同於被染色。人人都一起吃一根醃菜，如果再想找一根來吃，下地獄就像箭一樣快。』

上堂說法，說道：『法鼓剛剛敲響，大眾就雲集而來。三世諸佛（過去、現在、未來一切諸佛），二十八祖（禪宗自摩訶迦葉至菩提達摩的二十八位祖師）還來參禪嗎？如果有一個人沒到，就各打二十棒。』為什麼這樣？『得到別人一頭牛，還別人一匹馬。』

上堂說法。大眾集合完畢，師父說：『現成公案也是分辨不清。』擊打禪床。下座。

上堂說法。拿起香盒，向大眾展示，說道：『明處相合，暗處相合。』說得出來，就任你橫行；說不出來，就合上。』隨即下座。

上堂說法，說道：『沙子里沒有油，真是可悲。翠巖（禪師名號）嚼飯餵養嬰兒。他日想要真正明白，才發覺從前滿臉灰。』珍重。

上堂說法，說道：『雲收霧散，江山一片皎潔。想要說很多，又說不出來。』擊打禪床。下座。

上堂說法，說道：『十地菩薩（菩薩修行 দশ 個階段）都感到震驚，二乘（聲聞乘和緣覺乘）無法測度。禪宗門下，都是銅頭鐵額。』擊打禪床。下座。

上堂說法，說道：『大洋海底排列班位，從頭數第二個𩯭毛（比喻細微之處）有斑點。為什麼不是第一個𩯭毛有斑點？』想要明白嗎？『金蕊銀絲結成玉露，高僧不坐在鳳凰臺上。』擊打禪床。下座。

上堂說法，說道：『德山（德山宣鑒，禪宗大師）入門就打棒，臨濟（臨濟義玄，禪宗大師）入門就大喝。翠巖（禪師名號）卻不是這樣，在山門前就該打三十棒。』為什麼這樣？『棒喝齊施已經晚了，古今都讚歎其絕妙周全。』兩條路都不涉及，憑什麼說？南

【English Translation】 English version: Entering the hall, he said: 'Striking the bell and beating the drum, gathering Zen students. Coming up and going down, sons inheriting their fathers' businesses. How many people have been deceived!' He struck the Zen platform once.

Entering the hall, he said: 'Sitting upright, measuring feet to buy boots. Looking left and right, not worth a penny.' He struck the Zen platform and said: 'Take care.'

Entering the hall, he said: 'Fire arises from wood, not from elsewhere. Blue comes from indigo, different from being dyed. Everyone eats a stalk of pickled vegetable together; if you seek another stalk to eat, you will fall into hell like an arrow.'

Entering the hall, he said: 'As soon as the Dharma drum sounds, the assembly gathers. Do the Buddhas of the three times (past, present, and future) and the twenty-eight patriarchs (the twenty-eight patriarchs of Zen from Mahakasyapa to Bodhidharma) still come to participate in Zen practice? If one person is missing, each will receive twenty blows.' Why is this so? 'Receive a cow from someone, return a horse.'

Entering the hall. The assembly having gathered, the master said: 'Even a ready-made case cannot be discerned.' He struck the Zen platform. Descended from the seat.

Entering the hall. Holding up the incense box, he showed it to the assembly, saying: 'Obvious agreement, hidden agreement. If you can speak of it, you may roam freely; if you cannot speak of it, then close it.' Then he descended from the seat.

Entering the hall, he said: 'It is sad that there is no oil in the sand. Cuiyan (Zen master's name) chews rice to feed infants. When the time comes to truly understand, one realizes that one's face was covered in ash before.' Take care.

Entering the hall, he said: 'Clouds disperse and mist rolls away, the rivers and mountains are illuminated by the bright sun. Wanting to speak of many paths, yet unable to bring them forth.' He struck the Zen platform. Descended from the seat.

Entering the hall, he said: 'The ten bhumis (ten stages of a Bodhisattva's practice) are startled, the two vehicles (Sravakayana and Pratyekabuddhayana) cannot fathom it. Under the Zen monks' gate, there are copper heads and iron foreheads.' He struck the Zen platform. Descended from the seat.

Entering the hall, he said: 'At the bottom of the great ocean, positions are arranged in rows, the second hair (metaphor for subtle details) from the head has spots. Why is it not the first hair that has spots?' Do you want to understand? 'Golden stamens and silver threads form jade dew, eminent monks do not sit on the phoenix platform.' He struck the Zen platform. Descended from the seat.

Entering the hall, he said: 'Deshan (Deshan Xuanjian, a Zen master) strikes with a staff upon entering, Linji (Linji Yixuan, a Zen master) shouts upon entering. Cuiyan (Zen master's name) is not like that; one should give thirty blows before the gate.' Why is this so? 'Applying both the staff and the shout is already too late; ancient and modern times all praise its perfect completeness.' Not involving either path, upon what do you rely to speak? South

---

海波斯進象牙。擊禪床云。珍重。

滁州瑯瑘山開化廣照禪師

諱惠覺。西洛人也。父為衡陽太守。因疾傾喪。師扶襯歸洛。過澧陽藥山古剎。宛若夙居。緣此出家。遊方參問。得法汾陽。應緣滁水。與雪竇明覺同時唱道。四方皆謂二甘露門也。迨今淮南遺化如在。

問。如何是佛。

師云。銅頭鐵額。

僧曰。意旨如何。

師云。鳥觜魚腮。

問。阿難結集即不問。迦葉微笑事如何。

師云。克時克節。

僧曰。自從靈鷲分燈后。直至支那耀古今。

師云。點朱點漆。

問。如何是賓中賓。

師云。手攜書劍謁明君。

僧曰。如何是賓中主。

師云。捲起珠簾無可睹。

僧曰。如何是主中賓。

師云。三更過孟津。

僧曰。如何是主中主。

師云。獨坐鎮寰宇。

問。蓮華未出水時如何。

師云。貓鼠戴紙帽。

僧曰。出水后如何。

師云。狗子著靴行。

問。如何是無縫塔。

師云。永鎮紅霞里。

僧曰。如何是塔中人。

師云。常伴白雲眠。

問。一塵才起。大地全收時如何。

師云。李廣射落雲中雁。

僧曰。龍吟

【現代漢語翻譯】 現代漢語譯本： 海波斯（Haibosi，人名）進獻象牙。他敲擊禪床說：『請珍重。』

滁州瑯琊山開化廣照禪師（Chuzhou Langyashan Kaihua Guangzhao Chanshi）

法號惠覺（Huijue），是西洛（Xi Luo）人。他的父親是衡陽（Hengyang）太守，因病去世。禪師護送靈柩返回洛陽（Luoyang），途經澧陽（Liyang）藥山（Yaoshan）古寺，感覺彷彿是自己以前居住的地方。因此，他出家修行，四處參訪求學，得法于汾陽（Fenyang）。後來在滁水（Chu Shui）一帶弘揚佛法，與雪竇明覺（Xuedou Mingjue）同時傳道，四方都稱他們為二甘露門。直到現在，他們在淮南（Huainan）的遺風仍然存在。

有人問：『什麼是佛？』

禪師說：『銅頭鐵額。』

僧人問：『這句話是什麼意思？』

禪師說：『鳥嘴魚腮。』

有人問：『阿難（Ananda）結集的事情暫且不問，迦葉（Kasyapa）微笑的事情是怎樣的？』

禪師說：『克時克節。』

僧人說：『自從靈鷲山（Lingjiu Mountain）分燈之後，直至中國（China）照耀古今。』

禪師說：『點朱點漆。』

有人問：『什麼是賓中賓？』

禪師說：『手攜書劍謁明君。』

僧人問：『什麼是賓中主？』

禪師說：『捲起珠簾無可睹。』

僧人問：『什麼是主中賓？』

禪師說：『三更過孟津（Mengjin）。』

僧人問：『什麼是主中主？』

禪師說：『獨坐鎮寰宇。』

有人問：『蓮花未出水時如何？』

禪師說：『貓鼠戴紙帽。』

僧人問：『出水后如何？』

禪師說：『狗子著靴行。』

有人問：『什麼是無縫塔？』

禪師說：『永鎮紅霞里。』

僧人問：『什麼是塔中人？』

禪師說：『常伴白雲眠。』

有人問：『一塵才起，大地全收時如何？』

禪師說：『李廣（Li Guang）射落雲中雁。』

僧人吟

【English Translation】 English version: Haibosi (a person's name) presented ivory. He struck the Zen meditation bed and said, 'Please take care.'

Chan Master Kaihua Guangzhao of Langya Mountain in Chuzhou (Chuzhou Langyashan Kaihua Guangzhao Chanshi)

His Dharma name was Huijue. He was from Xi Luo. His father was the governor of Hengyang. He passed away due to illness. The Chan Master escorted the coffin back to Luoyang, passing by the ancient Yaoshan Temple in Liyang, feeling as if it were a place he had lived before. Because of this, he left home to practice, traveling and seeking teachings, and obtained the Dharma from Fenyang. Later, he propagated the Dharma in the Chu Shui area, preaching at the same time as Xuedou Mingjue. All directions called them the two gates of nectar. Until now, their legacy in Huainan remains.

Someone asked, 'What is Buddha?'

The Chan Master said, 'Copper head and iron forehead.'

The monk asked, 'What is the meaning of this?'

The Chan Master said, 'Bird's beak and fish gills.'

Someone asked, 'I won't ask about Ananda's gathering, but what about Kasyapa's smile?'

The Chan Master said, 'At the right time, at the right moment.'

The monk said, 'Since the lamp was divided at Lingjiu Mountain, it has illuminated ancient and modern times in China.'

The Chan Master said, 'Dotting with vermilion, dotting with lacquer.'

Someone asked, 'What is guest within guest?'

The Chan Master said, 'Carrying books and swords, he visits the wise ruler.'

The monk asked, 'What is host within guest?'

The Chan Master said, 'Rolling up the beaded curtain, nothing can be seen.'

The monk asked, 'What is guest within host?'

The Chan Master said, 'Passing Mengjin at the third watch.'

The monk asked, 'What is host within host?'

The Chan Master said, 'Sitting alone, he governs the universe.'

Someone asked, 'What is it like when the lotus has not yet emerged from the water?'

The Chan Master said, 'Cats and mice wearing paper hats.'

The monk asked, 'What is it like after it emerges from the water?'

The Chan Master said, 'A dog walking in boots.'

Someone asked, 'What is a seamless pagoda?'

The Chan Master said, 'Eternally guarding within the red clouds.'

The monk asked, 'What is the person inside the pagoda?'

The Chan Master said, 'Always sleeping with the white clouds.'

Someone asked, 'When a single dust particle arises, and the entire earth is collected, what is it like?'

The Chan Master said, 'Li Guang shot down a wild goose in the clouds.'

The monk chanted

---

霧起。虎嘯風生。

師云。驚得胡兒走似煙。

問。拈槌舉拂即不問。瞬目揚眉事若何。

師云。趙州曾見南泉來。

僧曰。學人未曉。

師云。今冬多雨雪。貧家爭奈何。

問。如何是沙門行。

師云。左手畫方。右手畫圓。

僧曰。天臺石橋窄。南嶽坐具寬。

師云。背上負七星。口裡念真言。

上堂云。欲知常住身。當觀爛壞體。欲知常住性。當觀拄杖子。拄杖子吞卻須彌。須彌吞卻拄杖子。衲僧到遮里若也擬議。劍梁落膊輸降款。鐵作胸㦗到海隅。擊禪床一下。

上堂云。奇哉十方佛。元是眼中花。欲識眼中花。元是十方佛。欲識十方佛。不是眼中花。欲識眼中花。不是十方佛。於此明得。過在十方佛。於此未明。聲聞起舞。獨覺臨妝。珍重。

上堂云。見聞覺知。俱為生死之因。見聞覺知。正是解脫之本。譬如師子返躑。南北東西且無定止。汝等諸人若也不會。且莫孤負釋迦老子。咄。

上堂云。山僧今日為汝諸人說破。明眼衲僧莫去泥里打坐。珍重。

上堂云。天高莫測。地厚寧知。白雲片片嶺頭飛。淥水潺潺澗下急。東涌西沒一句即不問爾。生前殺后一句作么生道。良久云。時寒。喫茶去。

上堂云。

【現代漢語翻譯】 現代漢語譯本：霧氣升騰，如同老虎長嘯引來狂風。

師父說：『嚇得胡人像煙一樣逃竄。』

有人問：『拈起木槌、舉起拂塵暫且不問，那麼轉動眼珠、揚起眉毛這件事又如何呢？』

師父說：『趙州（指趙州禪師，一位著名的禪宗大師）曾經見過南泉（指南泉普愿禪師，也是一位禪宗大師）。』

僧人說：『弟子不明白。』

師父說：『今年冬天多雨雪，貧困人家該如何是好啊？』

有人問：『什麼是沙門（指出家修道的僧人）的修行？』

師父說：『左手畫正方形，右手畫圓形。』

僧人說：『天臺山（指浙江天臺山）石橋狹窄，南嶽（指湖南衡山）的坐具寬大。』

師父說：『背上揹著北斗七星，口裡念著真言。』

師父上堂說法時說：『想要知道常住不變的法身，應當觀察這會腐爛壞死的身體。想要知道常住不變的自性，應當觀察這根拄杖。拄杖吞掉了須彌山（佛教中的一座大山），須彌山又吞掉了拄杖。各位衲僧（指僧人）到這裡如果還要思量分別，就像劍從肩膀落下一樣，只能認輸投降。即使有鐵打的胸膛，也要逃到海角天邊。』說完，敲了一下禪床。

師父上堂說法時說：『奇妙啊，十方諸佛，原本就是眼中的幻花。想要認識眼中的幻花，原本就是十方諸佛。想要認識十方諸佛，就不是眼中的幻花。想要認識眼中的幻花，就不是十方諸佛。』如果能在此處明白，就超越了十方諸佛。如果在此處還不明白，聲聞（小乘佛教的修行者）會跳起舞來，獨覺（不依靠他人教導而獨自覺悟者）會開始梳妝打扮。珍重！

師父上堂說法時說：『見、聞、覺、知，都是產生生死的因。見、聞、覺、知，也正是解脫的根本。』譬如獅子翻身，南北東西沒有固定的方向。你們這些人如果不能領會，就辜負了釋迦老子（指釋迦牟尼佛）。咄！

師父上堂說法時說：『山僧我今天為你們各位說破，聰明的衲僧不要到泥地裡去打坐。珍重！』

師父上堂說法時說：『天高不可測，地厚難以知。白雲一片片在山嶺上飛，清澈的流水潺潺地在山澗下流淌。』東涌西沒這一句暫且不問你們，生前殺后這一句又該怎麼說呢？良久，師父說：『天氣寒冷，喝茶去吧。』

師父上堂說法時說：

【English Translation】 English version: Mist rises. A tiger's roar brings forth the wind.

The Master said, 'Frightening the barbarians to flee like smoke.'

Someone asked, 'Setting down the mallet and raising the whisk I won't ask about. What about the matter of blinking and raising the eyebrows?'

The Master said, 'Zhao Zhou (referring to Zen Master Zhao Zhou, a famous Zen master) once saw Nan Quan (referring to Zen Master Nan Quan Pu Yuan, also a Zen master).'

The monk said, 'This student does not understand.'

The Master said, 'This winter there will be much rain and snow. What will the poor families do?'

Someone asked, 'What is the conduct of a Shramana (referring to a monk who has left home to cultivate the Way)?'

The Master said, 'The left hand draws a square, the right hand draws a circle.'

The monk said, 'The stone bridge of Tiantai Mountain (referring to Tiantai Mountain in Zhejiang) is narrow, the sitting mat of Nan Yue (referring to Heng Mountain in Hunan) is wide.'

The Master said, 'Carrying the Big Dipper on your back, reciting true words in your mouth.'

The Master ascended the hall and said, 'If you want to know the permanent Dharma body, you should observe this decaying body. If you want to know the permanent nature, you should observe this staff. The staff swallows Mount Sumeru (a great mountain in Buddhism), and Mount Sumeru swallows the staff. If you monks still deliberate here, it's like the sword falling from your shoulder, you can only admit defeat and surrender. Even if you have an iron chest, you must flee to the ends of the earth.' After saying this, he struck the Zen platform once.

The Master ascended the hall and said, 'How wondrous, the Buddhas of the ten directions are originally flowers in the eye. If you want to recognize the flowers in the eye, they are originally the Buddhas of the ten directions. If you want to recognize the Buddhas of the ten directions, they are not the flowers in the eye. If you want to recognize the flowers in the eye, they are not the Buddhas of the ten directions.' If you understand this, you surpass the Buddhas of the ten directions. If you do not understand this, the Shravakas (practitioners of Hinayana Buddhism) will dance, and the Pratyekabuddhas (those who awaken independently without relying on others' teachings) will begin to adorn themselves. Treasure this!

The Master ascended the hall and said, 'Seeing, hearing, feeling, and knowing are all causes of birth and death. Seeing, hearing, feeling, and knowing are precisely the basis of liberation.' It is like a lion turning around, with no fixed direction in the north, south, east, or west. If you all cannot comprehend this, you will have failed Shakyamuni Buddha (referring to Shakyamuni Buddha). 'Doh!'

The Master ascended the hall and said, 'I, this mountain monk, have revealed it to you all today. Wise monks should not go and sit in the mud. Treasure this!'

The Master ascended the hall and said, 'The sky is immeasurable, the earth is difficult to know. White clouds fly piece by piece over the mountain peaks, clear water flows murmuringly down the mountain stream.' I won't ask you about the phrase 'rising in the east and setting in the west' for now. How would you speak about the phrase 'killing before birth and after death?' After a long pause, the Master said, 'The weather is cold, let's go have tea.'

The Master ascended the hall and said:

---

林間鳥叫。嶺上猿啼。萬法凝然。將何顯露。良久。云。擬議更思量。箭過新羅國。

上堂。拈拄杖云。三世諸佛在火𦦨里轉大法輪。天下老和尚在百草頭上轉大法輪。山僧在拄杖頭上轉大法輪。還會么。若也未會。拄杖子重說偈言去也。擊禪床一下。

上堂云。阿呵呵。是什麼。開口是。合口過。輕舟短棹泛波心。蓑衣箬笠從佗破。咦。

上堂云。十方諸佛是個爛木橛。三賢十聖是個第溷頭籌子。汝等諸人來到遮里作么。良久。云。欲得不招無間業。莫謗如來正法輪。

舒州法華禪院齊舉禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。藏頭白。海頭黑。

僧曰。汾陽嫡子。

師云。莫亂針錐。

問。如何是佛。

師云。蘆芽穿膝。

問。如何是祖師西來意。

師云。唇紅齒白。

問。如何是奪人不奪境。

師云。白菊作開紅日暖。百年翁子不逢春。

僧曰。如何是奪境不奪人。

師云。大地絕訊息。翛然獨任真。

僧曰。如何是人境兩俱奪。

師云。草荒人變色。凡聖兩齊空。

僧曰。如何是人境俱不奪。

師云。清風與明月。野老笑相親。

潭州石霜崇勝院法永禪師

【現代漢語翻譯】 現代漢語譯本 林間鳥鳴，嶺上猿啼，萬法寂然凝定，又將如何顯露？ （停頓良久） 禪師說：『若要擬議思量，就如箭已射過新羅國（Silla）。』

禪師上堂說法，拿起拄杖說：『三世諸佛（Three Worlds Buddhas）在火輪中轉大法輪，天下老和尚在百草頭上轉大法輪，我則在拄杖頭上轉大法輪。』 『你們會了嗎？如果還不會，我這拄杖再說一偈語。』 （擊打禪床一下）

禪師上堂說法：『阿呵呵，這是什麼？開口即錯，閉口錯過。輕舟短棹，泛遊波心，身披蓑衣，頭戴箬笠，任他破舊。』 『咦！』

禪師上堂說法：『十方諸佛（Buddhas of the Ten Directions）不過是爛木樁，三賢十聖（Three Worthies and Ten Saints）不過是廁籌。你們這些人來到這裡做什麼？』 （停頓良久） 禪師說：『想要不招致無間地獄（Avici hell）的業報，就不要誹謗如來（Tathagata）的正法輪。』

舒州法華禪院齊舉禪師

有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 禪師說：『藏頭是白的，海頭是黑的。』 僧人說：『您是汾陽（Fenyang）的嫡傳弟子。』 禪師說：『不要胡亂猜測。』

有僧人問：『什麼是佛（Buddha）？』 禪師說：『蘆葦芽穿過膝蓋。』

有僧人問：『什麼是祖師西來意（the meaning of Bodhidharma's arrival from the West）？』 禪師說：『唇紅齒白。』

有僧人問：『什麼是奪人不奪境？』 禪師說：『白菊花盛開，紅日溫暖，百歲老翁，卻不逢春。』

僧人問：『什麼是奪境不奪人？』 禪師說：『大地寂靜無聲，翛然獨立，任運自然。』

僧人問：『什麼是人境兩俱奪？』 禪師說：『草地荒蕪，人也變了顏色，凡夫和聖人，都一齊空寂。』

僧人問：『什麼是人境俱不奪？』 禪師說：『清風與明月，老翁笑著相親。』

潭州石霜崇勝院法永禪師

English version Birds sing in the forest, monkeys cry on the ridge. All phenomena are still and settled. What is to be revealed? (A long pause) The Zen master said, 'To contemplate and deliberate is like an arrow already shot past Silla (新羅國).'

The Zen master ascended the hall and, picking up his staff, said, 'The Buddhas of the Three Worlds (三世諸佛) turn the great Dharma wheel in a fiery blaze. The old monks of the world turn the great Dharma wheel on the tips of the hundred grasses. I turn the great Dharma wheel on the head of my staff.' 'Do you understand? If you don't, this staff will speak another verse.' (Strikes the Zen meditation platform once)

The Zen master ascended the hall and said, 'A-he-he, what is this? To open the mouth is wrong, to close it is to miss. A light boat with short oars floats on the heart of the waves, wearing a straw cloak and bamboo hat, let them be tattered.' 'Eee!'

The Zen master ascended the hall and said, 'The Buddhas of the Ten Directions (十方諸佛) are nothing but rotten wooden stakes. The Three Worthies and Ten Saints (三賢十聖) are nothing but toilet scrapers. What are you people doing here?' (A long pause) The Zen master said, 'If you want to avoid the karma of the Avici hell (無間地獄), do not slander the Tathagata's (如來) true Dharma wheel.'

Zen Master Qiju of Fahua Monastery in Shuzhou

A monk asked, 'Whose tune does the master sing? Whose lineage does your school of Zen inherit?' The Zen master said, 'The head of the storehouse is white, the head of the sea is black.' The monk said, 'A direct descendant of Fenyang (汾陽).' The Zen master said, 'Don't make wild guesses.'

A monk asked, 'What is Buddha (佛)?' The Zen master said, 'Reed sprouts pierce the knees.'

A monk asked, 'What is the meaning of Bodhidharma's arrival from the West (祖師西來意)?' The Zen master said, 'Red lips and white teeth.'

A monk asked, 'What is seizing the person but not the environment?' The Zen master said, 'White chrysanthemums bloom, the red sun is warm, but the hundred-year-old man does not meet the spring.'

The monk asked, 'What is seizing the environment but not the person?' The Zen master said, 'The great earth is utterly silent, standing alone in naturalness.'

The monk asked, 'What is seizing both person and environment?' The Zen master said, 'The grass is overgrown, people change color, ordinary and holy are both empty.'

The monk asked, 'What is not seizing either person or environment?' The Zen master said, 'Clear wind and bright moon, the old man smiles in friendship.'

Zen Master Fayong of Chongshneg Monastery in Shishuang, Tanzhou

【English Translation】 Birds sing in the forest, monkeys cry on the ridge. All phenomena are still and settled. What is to be revealed? （A long pause) The Zen master said, 'To contemplate and deliberate is like an arrow already shot past Silla (新羅國).'

The Zen master ascended the hall and, picking up his staff, said, 'The Buddhas of the Three Worlds (三世諸佛) turn the great Dharma wheel in a fiery blaze. The old monks of the world turn the great Dharma wheel on the tips of the hundred grasses. I turn the great Dharma wheel on the head of my staff.' 'Do you understand? If you don't, this staff will speak another verse.' (Strikes the Zen meditation platform once)

The Zen master ascended the hall and said, 'A-he-he, what is this? To open the mouth is wrong, to close it is to miss. A light boat with short oars floats on the heart of the waves, wearing a straw cloak and bamboo hat, let them be tattered.' 'Eee!'

The Zen master ascended the hall and said, 'The Buddhas of the Ten Directions (十方諸佛) are nothing but rotten wooden stakes. The Three Worthies and Ten Saints (三賢十聖) are nothing but toilet scrapers. What are you people doing here?' (A long pause) The Zen master said, 'If you want to avoid the karma of the Avici hell (無間地獄), do not slander the Tathagata's (如來) true Dharma wheel.'

Zen Master Qiju of Fahua Monastery in Shuzhou

A monk asked, 'Whose tune does the master sing? Whose lineage does your school of Zen inherit?' The Zen master said, 'The head of the storehouse is white, the head of the sea is black.' The monk said, 'A direct descendant of Fenyang (汾陽).' The Zen master said, 'Don't make wild guesses.'

A monk asked, 'What is Buddha (佛)?' The Zen master said, 'Reed sprouts pierce the knees.'

A monk asked, 'What is the meaning of Bodhidharma's arrival from the West (祖師西來意)?' The Zen master said, 'Red lips and white teeth.'

A monk asked, 'What is seizing the person but not the environment?' The Zen master said, 'White chrysanthemums bloom, the red sun is warm, but the hundred-year-old man does not meet the spring.'

The monk asked, 'What is seizing the environment but not the person?' The Zen master said, 'The great earth is utterly silent, standing alone in naturalness.'

The monk asked, 'What is seizing both person and environment?' The Zen master said, 'The grass is overgrown, people change color, ordinary and holy are both empty.'

The monk asked, 'What is not seizing either person or environment?' The Zen master said, 'Clear wind and bright moon, the old man smiles in friendship.'

Zen Master Fayong of Chongshneg Monastery in Shishuang, Tanzhou

---

問。六國未寧時如何。

師云。銅柱永標蠻子國。

僧曰。寧后如何。

師云。鐵旗吹盡未灰心。

問。如何是和尚家風。

師云。摘破香囊熏大國。鑿開天竅吼真風。

問。如何是佛。

師云。臂長衫袖短。

問。如何是祖師西來意。

師云。布褲膝頭穿。

上堂云。霜華臺上。翠色迴環。枯木堂前。猿啼虎嘯。諸人到遮里。立地覯取。便好休去歇去。其或疑情未息。狂解崢嶸。更看山僧遮一解。以拄杖卓一下。

湖州天聖皓太禪師

問。如何是佛。

師云。黑漆聖僧。

僧曰。如何是佛法大意。

師云。看墻似土色。

問。寶劍未出匣時如何。

師云。寒光輝北斗。

僧曰。出匣后如何。

師云。群魔萬里摧。

舒州投子山圓修禪師

問。曹溪一曲師親唱。藥忌相投事若何。

師云。快人一言。快馬一鞭。

僧曰。此話三十年後盛行。

師云。莫亂統。

問。達磨未來時如何。

師云。出口入耳。

僧曰。來后如何。

師云。叉手並足。

唐州龍潭圓禪師

師辭汾陽。汾陽云。別無送路。與子一條拄杖．一條手

【現代漢語翻譯】 現代漢語譯本 問：六國未安定時是怎樣的？ 師父說：『銅柱永遠矗立在蠻子的國家。』（銅柱：古代中國在邊境地區建立的標誌性柱子，象徵統治和界限；蠻子國：對邊境少數民族地區的稱呼，略帶貶義。） 僧人問：安定之後又是怎樣的？ 師父說：『即使鐵旗被吹盡，未曾灰心。』 問：什麼是和尚的家風？ 師父說：『摘破香囊，香氣薰染大國；鑿開天竅，發出真正的風聲。』 問：什麼是佛？ 師父說：『臂長衫袖短。』 問：什麼是祖師西來意？（祖師西來意：指禪宗初祖菩提達摩從西方來到中國的真正目的或禪宗的根本宗旨。） 師父說：『布褲膝頭穿。』 上堂說法時說：『霜華臺上，翠色迴環。枯木堂前，猿啼虎嘯。各位到這裡，立刻領會，便好休息去了。如果還有疑情未消，狂妄地解釋，再看看山僧的這一解。』用拄杖敲了一下。 湖州天聖皓太禪師 問：什麼是佛？ 師父說：『黑漆聖僧。』 僧人問：什麼是佛法的大意？ 師父說：『看墻像土色。』 問：寶劍未出劍匣時是怎樣的？ 師父說：『寒光輝耀北斗。』 僧人問：出匣之後又是怎樣的？ 師父說：『群魔萬里摧。』 舒州投子山圓修禪師 問：曹溪的曲子師父親自唱，藥不對癥時事情會怎樣？（曹溪：指禪宗六祖慧能弘法的曹溪寶林寺，也代指禪宗法脈。） 師父說：『快人一言，快馬一鞭。』 僧人說：『這話三十年後會盛行。』 師父說：『莫亂說。』 問：達磨未來中國時是怎樣的？（達磨：即菩提達摩，禪宗初祖。） 師父說：『出口入耳。』 僧人問：來中國后又是怎樣的？ 師父說：『叉手並足。』 唐州龍潭圓禪師 師父向汾陽辭行。汾陽說：『沒有別的送行禮物，送你一條拄杖、一隻手。』

【English Translation】 English version Question: What was it like when the six kingdoms were not yet at peace? The master said: 'The bronze pillars forever mark the land of the barbarians.' (Bronze pillars: symbolic pillars erected in border regions to mark territory and sovereignty; Barbarians: a somewhat derogatory term for people living on the borders of ancient China.) The monk asked: What is it like after peace? The master said: 'Even if the iron flags are blown away, the heart does not lose courage.' Question: What is the family style of the monks? The master said: 'Tear open the fragrant pouch, and its scent perfumes the great nation; drill open the heavenly aperture, and roar with the true wind.' Question: What is Buddha? The master said: 'Long arms, short sleeves.' Question: What is the meaning of the Patriarch's coming from the West? (Patriarch's coming from the West: refers to Bodhidharma, the first patriarch of Zen Buddhism, coming to China from India, and the fundamental purpose of Zen.) The master said: 'Patched knees on cloth pants.' During the sermon, he said: 'On the Frosty Terrace, emerald green encircles. Before the withered tree hall, monkeys cry and tigers roar. When you arrive here, grasp it immediately, and then you can rest. If doubts still linger and wild interpretations arise, then look at this explanation from this mountain monk.' He struck the ground once with his staff. Chan Master Hao Tai of Tiansheng Temple, Huzhou Question: What is Buddha? The master said: 'A black lacquered holy monk.' The monk asked: What is the great meaning of the Buddha-dharma? The master said: 'Looking at the wall, it resembles the color of earth.' Question: What is it like when the precious sword is not yet drawn from its scabbard? The master said: 'The cold light shines on the Northern Dipper.' The monk asked: What is it like after it is drawn? The master said: 'Demons are crushed for ten thousand miles.' Chan Master Yuanxiu of Touzi Mountain, Shuzhou Question: The master personally sings a tune from Caoxi, what happens if the medicine is not suitable? (Caoxi: refers to Baolin Temple in Caoxi, where Huineng, the Sixth Patriarch of Zen Buddhism, propagated the Dharma, and also represents the Zen lineage.) The master said: 'A quick word for a quick person, a quick whip for a quick horse.' The monk said: 'These words will become popular thirty years from now.' The master said: 'Don't speak recklessly.' Question: What was it like before Bodhidharma came to China? (Bodhidharma: the first patriarch of Zen Buddhism.) The master said: 'Out of the mouth, into the ear.' The monk asked: What is it like after he came? The master said: 'Hands folded, feet together.' Chan Master Yuan of Longtan, Tangzhou The master bid farewell to Fenyang. Fenyang said: 'I have no other farewell gift, so I give you a staff and a hand.'

---

巾。

師云。手巾與和尚受用。拄杖不用得。

昭云。但將去。有用處在。師便收。

昭云。又道不用。師喝一喝。便下去。

昭云。已后不讓臨濟。

師云。正令已行。

昭來日送出三門。云。汝介丘逢尉遲時如何。

師云。一刀兩段。

昭云。被現那吒又怎生。師便拽拄杖。

昭喝云。遮回全體分付。

問。如何是介山境。

師云。七賢行得穩。

僧曰。如何是境中人。

師云。稚子昔遭傷。

問。昔日窮經。今日參禪。此理如何。

師云。兩彩一賽。

僧曰。作么生領會。

師云。去後不留蹤。

僧曰。如何是佛。

師云。火燒不然。

問。古殿無佛時如何。

師云。三門前合掌。

汝州葉縣廣教歸省明壽禪師法嗣

舒州浮山圓鑒禪師

諱法遠。鄭州人也。投三交嵩禪師出家。幼為沙彌。見僧入室請問趙州庭柏因緣。嵩詰其僧。師傍有省。

后游諸方。遍歷叢席。知識堂奧。步武軒昂。禪林命曰遠公虎子。葉縣省老．汾陽昭師．大陽明安．瑯瑘廣昭。悉延前席。為眾領袖。開堂拈香語云。汝海枯木上生花。別迎春色。由是道風大扇。德望愈馳。

【現代漢語翻譯】 現代漢語譯本 巾（毛巾）。

禪師說：『手巾給和尚你受用，拄杖就不用了。』

昭禪師說：『你只管拿去，有用得著的地方。』禪師便收下了。

昭禪師說：『又說不用。』禪師大喝一聲，便下座了。

昭禪師說：『以後不讓臨濟宗專美於前。』

禪師說：『正令已經施行了。』

昭禪師第二天送到三門外，說：『你介丘（地名）遇到尉遲（人名）時會怎麼樣？』

禪師說：『一刀兩斷。』

昭禪師說：『被現那吒（佛教護法神）又該怎麼辦？』禪師便揮舞拄杖。

昭禪師喝道：『這回是全盤托出。』

問：『什麼是介山（山名）的境界？』

禪師說：『七賢（竹林七賢）走得穩穩當當。』

僧人說：『什麼是境界中的人？』

禪師說：『小孩過去曾受過傷。』

問：『過去研習經書，現在參禪，這道理如何？』

禪師說：『兩彩一賽。』

僧人說：『要怎麼領會？』

禪師說：『去後不留軌跡。』

僧人說：『什麼是佛？』

禪師說：『火燒不壞。』

問：『古老的殿堂里沒有佛時怎麼樣？』

禪師說：『在三門前合掌。』

汝州葉縣廣教歸省明壽禪師的法嗣

舒州浮山圓鑒禪師

名諱法遠，是鄭州人。投靠三交嵩禪師出家。年幼時為沙彌，見到僧人進入方丈室請問趙州（禪師名）庭前柏樹的因緣，嵩禪師詰問那僧人，法遠禪師在旁邊有所領悟。

後來遊歷各地，遍訪各處叢林道場，知識淵博，氣宇軒昂。禪林中人稱他為遠公虎子。葉縣省老、汾陽昭師、大陽明安、瑯瑘廣昭，都請他坐首席，作為大眾的領袖。開堂拈香時說道：『汝海枯木上生花，別有一番迎春的景色。』因此道風大盛，德望更加遠揚。

【English Translation】 English version A cloth.

The Master said, 'The cloth is for the monk to use, but the staff is not needed.'

Zhao said, 'Just take it, it will be useful somewhere.' The Master then accepted it.

Zhao said, 'Again, you say it's not needed.' The Master gave a shout and went down.

Zhao said, 'In the future, I won't let Linji (Rinzai) have all the credit.'

The Master said, 'The correct order has already been carried out.'

The next day, Zhao saw him off at the three gates and said, 'What will you do when you meet Yuchi (personal name) at Jieqiu (place name)?'

The Master said, 'Cut in two with one stroke.'

Zhao said, 'What if you are faced with manifested Nata (a Buddhist protector deity)?' The Master then brandished his staff.

Zhao shouted, 'This time, it's a complete entrustment.'

Asked, 'What is the realm of Mount Jie (mountain name)?'

The Master said, 'The Seven Sages (Seven Sages of the Bamboo Grove) walk steadily.'

A monk said, 'What is a person within the realm?'

The Master said, 'A young child was once injured.'

Asked, 'In the past, I studied the scriptures; today, I practice Chan (Zen). What is the principle behind this?'

The Master said, 'Two colors, one competition.'

The monk said, 'How should I understand this?'

The Master said, 'After leaving, no trace remains.'

The monk said, 'What is Buddha?'

The Master said, 'Fire cannot burn it.'

Asked, 'What is it like when there is no Buddha in the ancient hall?'

The Master said, 'Join your palms in front of the three gates.'

Dharma heir of Guisheng Mingshou, Chan Master of Guangjiao in Yexian, Ruzhou

Chan Master Yuanjian of Fushan in Shuzhou

His taboo name was Fayuan, and he was a native of Zhengzhou. He joined the Sangjiao Song Chan Master and became a monk. As a young novice, he saw a monk enter the abbot's room to inquire about the cause and condition of Zhaozhou's (Chan master's name) cypress tree in the courtyard. Song questioned the monk, and Chan Master Fayuan had an awakening by the side.

Later, he traveled to various places, visiting various monastic centers, possessing extensive knowledge and an imposing presence. The Chan community called him 'Tiger Cub of Yuan Gong'. Ye Xian Sheng Lao, Fen Yang Zhao Shi, Da Yang Ming An, and Langye Guang Zhao all invited him to take the leading seat, serving as the leader of the assembly. When he opened the hall and offered incense, he said, 'Flowers bloom on the withered trees of Ru Sea, presenting a unique scene of welcoming spring.' As a result, his influence greatly increased, and his virtuous reputation spread even further.

---

祖印高提。黠慧資俗。因又目之錄公名耳。緣盡化終。坐滅本山。

開堂日。示眾云。看風使帆即不可。若教山僧舉揚宗旨。據令全提。三世諸佛盡乃平沈。法堂階前草深一丈。然雖如是。且向建化門中。事無一向。

問。師唱誰家曲。宗風嗣阿誰。

師云。八十翁翁輥繡毬。

僧曰。一句迥然開祖胄。三玄戈甲振叢林。

師云。李陵元是漢朝臣。

問。大善知識須具出人眼。如何是出人底眼。

師云。黃河九曲。

僧曰。真善知識。

師云。陜府鐵牛。

僧曰。如何是清凈法身。

師云。寸絲不掛。

問。如何是佛。

師云。大者如兄。小者如弟。

問。如何是祖師西來意。

師云。平地起骨堆。

問。蓮華未出水時如何。

師云。焦磚打著連底凍。

僧曰。出水時如何。

師云。洋瀾左里。無風浪起。

問。周行七步。猶涉繁詞。指天指地。意在於何。

師云。當鋒不點的。旌旗兩路分。

僧曰。法海之中。自得其用。

師云。不因子置問。憶得富樓那。

問。祖師門下。壁立千仞。正令當行。十方坐斷。和尚將何表示。

師云。寒貓不捉鼠。

【現代漢語翻譯】 現代漢語譯本 祖印高提（Zu Yin Gao Ti，人名）。聰慧且有世俗才華，因此又被人稱為錄公名耳。因緣已盡，化身結束，在本山坐化圓寂。

開堂之日，向大眾開示說：『看風使舵是不可以的。如果教山僧我來宣揚宗旨，就要全部提起來。三世諸佛都徹底沉沒，法堂階前的草都有一丈深。』雖然是這樣，且向建化門中，事無絕對。

有僧人問：『師父您唱的是誰家的曲調？宗風傳承自哪位祖師？』

師父說：『八十歲的老翁玩著繡球。』

僧人說：『一句迥然不同，開啟了祖師的血脈，三玄的戈甲震動了叢林。』

師父說：『李陵原本是漢朝的臣子。』

有僧人問：『大善知識必須具備超凡的眼光，什麼是超凡的眼光？』

師父說：『黃河九曲。』

僧人說：『真是善知識。』

師父說：『陜府的鐵牛。』

僧人問：『什麼是清凈法身？』

師父說：『寸絲不掛。』

問：『什麼是佛？』

師父說：『大者如兄，小者如弟。』

問：『什麼是祖師西來意？』

師父說：『平地堆起墳堆。』

問：『蓮花未出水時如何？』

師父說：『焦磚打著連底凍。』

僧人說：『出水時如何？』

師父說：『洋瀾左里，無風浪起。』

問：『周行七步，仍然涉及繁瑣的言辭。指天指地，意在說明什麼？』

師父說：『當鋒不點的，旌旗兩路分。』

僧人說：『在法海之中，自然能得到它的作用。』

師父說：『不是因為你來問，我就想起了富樓那（Fu Lou Na，佛陀弟子名）。』

問：『祖師門下，壁立千仞。正令施行，十方斷絕。和尚您將如何表示？』

師父說：『寒貓不捉鼠。』

【English Translation】 English version Zu Yin Gao Ti (祖印高提, a person's name) was intelligent and had worldly talents, so he was also called Lu Gong Ming Er (錄公名耳). When his karma was exhausted and his transformation ended, he passed away in seated meditation at this mountain.

On the day of his opening address, he said to the assembly: 'It is not permissible to steer the boat according to the wind. If you ask this mountain monk to proclaim the doctrine, I will raise it up completely. All Buddhas of the three worlds are utterly submerged, and the grass in front of the Dharma hall steps is ten feet deep.' Even so, let us go to the gate of Jianhua (建化), where nothing is absolute.

A monk asked: 'Whose tune does the master sing? Whose ancestral style do you inherit?'

The master said: 'An eighty-year-old man plays with an embroidered ball.'

The monk said: 'A unique sentence opens the ancestral lineage, and the weapons of the Three Mysteries shake the forest.'

The master said: 'Li Ling (李陵) was originally a minister of the Han Dynasty.'

A monk asked: 'A great virtuous friend must have extraordinary vision. What is extraordinary vision?'

The master said: 'The Yellow River has nine bends.'

The monk said: 'Truly a virtuous friend.'

The master said: 'The iron ox of Shan Prefecture.'

The monk asked: 'What is the pure Dharma body?'

The master said: 'Not a thread hangs.'

Asked: 'What is Buddha?'

The master said: 'The elder is like a brother, the younger is like a younger brother.'

Asked: 'What is the meaning of the Patriarch's coming from the West?'

The master said: 'A grave mound rises on flat ground.'

Asked: 'What is it like when the lotus has not yet emerged from the water?'

The master said: 'Burnt bricks hit the bottom and freeze it solid.'

The monk said: 'What is it like when it emerges from the water?'

The master said: 'The ocean is vast, and waves rise without wind.'

Asked: 'Walking seven steps still involves complicated words. Pointing to the sky and pointing to the earth, what is the intention?'

The master said: 'Not touching the point of the blade, the banners are divided into two paths.'

The monk said: 'Within the sea of Dharma, one naturally obtains its use.'

The master said: 'Not because you asked, I remembered Fu Lou Na (富樓那, a disciple of the Buddha).'

Asked: 'Under the Patriarch's gate, the wall stands a thousand fathoms high. The correct decree is carried out, and the ten directions are cut off. How will the abbot express this?'

The master said: 'A cold cat doesn't catch mice.'

---

僧曰。莫便是為人處也無。

師云。波斯不繫腰。

問。新歲已臨。舊歲何往。

師云。目前無異怪。不用貼鍾馗。

僧曰。畢竟事如何。

師云。將謂目前無。

僧以手畫云。爭奈遮個何。師便打。

師與待制王公論道。畫一圓相。問曰。一不得匹馬單槍。二不得衣錦還鄉。鵲不必喜。鴉不必殃。速道。速道。公罔措。

師云。勘破了也。

上堂云。昨日拈香。擬為汾陽和尚。又緣孤佗葉縣老人。既為葉縣老人。又乃孤負佗汾陽和尚。然雖如是。一客不煩兩主。一鳥不棲二林。於此二途。須至一決。何故。成山假就於始簣。修途托至於初步。如斯更不向汾陽浪里競棹孤舟。卻向汝海枯木上生花。別迎春色。

上堂云。靈山會上盡被欺謾。少室峰前知而故犯。胡言易會。漢語難明。澤廣藏山。理能伏豹。且道不負時機作么生道。拈拄杖云。星河秋一雁。砧杵夜千家。

上堂云。更莫論古話今。只據面前事。與你諸人定奪區分。

僧便問。如何是目前事。

師云。鼻孔。

僧曰。如何是向上事。

師云。眼睛。

師云。若是論宗舉要。須是本色衲僧始得。其或皮肉之流。心眉之侶。身遭影射。病在藥端。跡

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "A monk asked: 'Is this precisely the place where one acts as a person?'", "The Master said: 'A Persian does not tie his waist.' (implying freedom and unconventionality)", "Asked: 'The new year has arrived; where has the old year gone?'", "The Master said: 'There are no strange things before your eyes; no need to paste up Zhong Kui.' (Zhong Kui: a deity in Chinese mythology who catches ghosts)", "A monk asked: 'What is the ultimate matter?'", "The Master said: 'I thought there was nothing before your eyes.'", "The monk drew a circle with his hand and said: 'What about this, then?' The Master then struck him.", "The Master discussed the Way with the Attendant Wang Gong, drawing a circle and asking: 'One must not be a lone horse and single spear; two must not return home in brocade; magpies need not be happy; crows need not be cursed. Speak quickly! Speak quickly!' The Gong was at a loss.", "The Master said: 'It has already been seen through by me.'", "The Master ascended the hall and said: 'Yesterday, I held incense, intending to assist Venerable FenYang (FenYang heshang), but also because I have failed the old man YeXian (YeXian laoren). Since it is for the sake of the old man YeXian, I have also failed Venerable FenYang. Although this is so, one guest should not trouble two hosts, and one bird does not perch in two forests. Regarding these two paths, a decision must be made. Why? A mountain is built by accumulating the first basket of earth, and a great journey begins with the first step. Like this, do not compete to row a lone boat in the waves of FenYang, but rather make flowers bloom on the withered trees of RuHai, welcoming the new spring.'", "The Master ascended the hall and said: 'At the assembly on Vulture Peak (Lingshan hui shang), everyone was deceived; before Shaoshi Peak (Shaoshi feng qian), they knowingly committed offenses. Foreign languages are easy to understand, but Chinese is difficult to comprehend. A wide marsh can hide a mountain, and reason can subdue a leopard. So, how can one speak without failing the opportune moment?' He raised his staff and said: 'A lone goose in the autumn Milky Way, a thousand homes with the sound of fulling blocks at night.'", "The Master ascended the hall and said: 'Let us no longer discuss ancient stories, but only rely on the matters before our eyes, and with you all, determine and distinguish.'", "A monk then asked: 'What are the matters before our eyes?'", "The Master said: 'The nostrils.'", "The monk asked: 'What is the matter of upward striving?'", "The Master said: 'The eyes.'", "The Master said: 'If one is to discuss the essentials of the school, it must be a true monk of the original color. If they are merely of the flesh and skin, companions of the mind and eyebrows, they will suffer from shadows and their illness will be at the tip of the medicine.'" ] }

---

浪分岐。難諧湊泊。何謂也。龍象蹴蹋。非驢騾所堪。然雖如是。大樹大皮裹。小樹小皮纏。

上堂云。若論此事。如兩家著棋相似。何謂。敵手知音。當機不讓。若是綴五饒三。又通一路始得。有一般底。只解閉門作活。不會奪角沖關。硬節與虎口齊彰。𢩁破后。徒勞綽干。所以道。肥邊易得。瘦肚難求。私行而往往失黏。心粗而時時投撞。休夸國手。謾說神仙。嬴𢩁輸籌即不問。且道黑白未分時。一著落在甚處。良久。拈拄杖云。從前十九路。迷悟幾多人。

上堂。大眾才集。師云。不鼓自鳴。好與三十棒。

上堂云。我有一句子。待無舌人問。我即道。下座。

上堂云。阇梨知有處。老僧道不得。老僧知有處。阇梨道不得。良久。云。道不得處。切須道取。臘月三十日。憑你雁南飛。珍重。

上堂云。未徹底人。參句不如參意。大徹底人。得意不如得句。以拄杖一卓。下座。

汝州寶應禪院法昭演教禪師

問。如何是人法本來齊。

師云。白牛耕大地。觸目是全真。

問。如何是趙州東院西。

師云。超然無間斷。密印付長空。

問。佛未出世時如何。

師云。虛空無筋骨。

僧曰。佛出世后如何。

師云。大地起紅

【現代漢語翻譯】 現代漢語譯本 『浪分岐。難諧湊泊。何謂也。』（浪花四散，難以調和停靠，這是什麼意思呢？）龍象（比喻大乘菩薩）能夠踐踏的地方，不是驢騾所能承受的。即使如此，大樹用大樹皮包裹，小樹用小樹皮纏繞。

上堂開示說：『若論此事，如兩家著棋相似。』（如果談論這件事，就像兩家下棋一樣。）何謂如此？敵手才是知音，當機立斷，毫不相讓。如果允許對方五子連珠，又打通一條路才行。有一種人，只懂得閉門造車，不會奪取要角，突破關卡。硬骨頭和老虎口一樣明顯，一旦被攻破，徒勞無功。所以說，肥邊容易得到，瘦肚難以尋求。私下行動往往失去粘性，心粗則時時碰撞。不要誇耀國手，不要空談神仙。輸贏多少暫且不問，且說黑白未分之時，一著棋落在何處？』良久，拿起拄杖說：『從前十九路棋盤，迷惑了多少人。』

上堂。大眾聚集后，禪師說：『不敲自鳴，該打三十棒。』

上堂開示說：『我有一句話，等待沒有舌頭的人來問，我便說。』說完下座。

上堂開示說：『阇梨（梵語，意為親教師）知道的地方，老僧說不出來。老僧知道的地方，阇梨說不出來。』良久，說：『說不出來的地方，務必要說出來。』臘月三十日，任憑大雁南飛。珍重！』

上堂開示說：『未徹底領悟的人，參話頭不如參意義。大徹大悟的人，得意忘形不如得到一句真諦。』用拄杖一敲，下座。

汝州寶應禪院法昭演教禪師

問：『如何是人法本來齊？』（什麼是人與法本來平等？）

禪師說：『白牛耕大地，觸目是全真。』（白牛耕耘大地，所見之處都是完全的真理。）

問：『如何是趙州東院西？』（什麼是趙州東院西院的真意？）

禪師說：『超然無間斷，密印付長空。』（超越一切間隔，秘密的印記交付給廣闊的天空。）

問：『佛未出世時如何？』（佛未出世時是什麼樣的？）

禪師說：『虛空無筋骨。』（虛空沒有筋骨。）

僧人問：『佛出世后如何？』（佛出世后是什麼樣的？）

禪師說：『大地起紅塵。』（大地上揚起紅塵。）

【English Translation】 English version 『Waves diverge. Difficult to harmonize and moor. What does this mean?』 Where dragons and elephants (metaphor for Mahayana Bodhisattvas) tread, donkeys and mules cannot bear. Even so, big trees are wrapped with big bark, and small trees are wrapped with small bark.

In an upper hall discourse, the master said: 『Discussing this matter is like two families playing chess.』 What does this mean? An opponent is a true confidant, decisive and unyielding. If you allow the opponent five in a row and open up a path, it will work. Some people only know how to work behind closed doors and do not know how to seize key positions and break through barriers. Hard knots are as obvious as a tiger's mouth. Once broken, it is in vain. Therefore, it is said that a fat edge is easy to obtain, but a lean belly is difficult to seek. Private actions often lose stickiness, and a rough heart often collides. Do not boast about national players, do not talk about immortals. Winning or losing is not the question. Where does a move land when black and white are not yet distinguished?』 After a long while, he picked up his staff and said: 『In the past, the nineteen-road chessboard has confused many people.』

In an upper hall discourse, after the assembly gathered, the master said: 『It rings without being struck, deserving thirty blows.』

In an upper hall discourse, the master said: 『I have a sentence, waiting for a person without a tongue to ask, and then I will say it.』 Then he descended from the seat.

In an upper hall discourse, the master said: 『The shajari (Sanskrit, meaning 'personal teacher') knows something that the old monk cannot say. The old monk knows something that the shajari cannot say.』 After a long while, he said: 『What cannot be said must be said. On the thirtieth day of the twelfth month, let the wild geese fly south. Farewell!』

In an upper hall discourse, the master said: 『For those who have not thoroughly understood, contemplating the phrase is not as good as contemplating the meaning. For those who have thoroughly understood, being pleased with the meaning is not as good as obtaining a true saying.』 He struck the ground with his staff and descended from the seat.

Dharma Master Fa Zhao, teaching master of Baoying Chan Monastery in Ruzhou

Asked: 『What is the equality of man and Dharma from the beginning?』

The master said: 『A white ox plows the great earth; everything in sight is complete truth.』

Asked: 『What is the meaning of Zhao Zhou's East and West Courtyards?』

The master said: 『Transcending without interruption, the secret seal is entrusted to the vast sky.』

Asked: 『What was it like before the Buddha appeared in the world?』

The master said: 『Emptiness has no bones or muscles.』

A monk asked: 『What is it like after the Buddha appeared in the world?』

The master said: 『Red dust rises from the earth.』

---

塵。

問。如何是大自在正眼。

師云。大洋海內獨橫身。

僧曰。恁么則知難而退。

師云。禍福無門人自召。

問。如何是佛法大意。

師云。燈和夜月連天照。

僧曰。意旨如何。

師云。火飛岳面紅塵起。

問。如何是祖師西來意。

師云。少林巖畔千峰秀。

僧曰。如何委悉。

師云。汝海東流耀古今。

問。如何是法王法。

師云。長三尺。

僧曰。用者如何。

師云。鬧市看青天。

問。如何是本來心。

師云。頭大尾小。

僧曰。如何得見。

師云。地深三尺餘。

問。如何是隨色摩尼珠。

師云。逢場作戲。

僧曰。作家相見時如何。

師云。換手槌胸。

問。如何是古佛心。

師云。殺人放火。

問。本自湛然時如何。

師云。吃棒。

僧曰。未審過在甚處。

師云。再犯不容。

問。如何是和尚妙用底心。

師云。踏地槌胸。

僧曰。不會。請師別道。

師云。大眾齊合掌。一時念彌陀。

問。達磨面壁九年。意旨如何。

師云。大地白如銀。

【現代漢語翻譯】 現代漢語譯本 塵。

問：什麼是大自在正眼？

師云：大洋海內獨橫身。

僧曰：既然這樣，那就知難而退了。

師云：禍福無門人自召。

問：什麼是佛法大意？

師云：燈和夜月連天照。

僧曰：意旨如何？

師云：火飛岳面紅塵起。

問：什麼是祖師西來意？

師云：少林巖畔千峰秀。

僧曰：如何才能詳細瞭解？

師云：汝海東流耀古今。

問：什麼是法王法？

師云：長三尺。

僧曰：如何運用？

師云：鬧市看青天。

問：什麼是本來心？

師云：頭大尾小。

僧曰：如何得見？

師云：地深三尺餘。

問：什麼是隨色摩尼珠（suisekimaniju，能隨著環境改變顏色的如意寶珠）？

師云：逢場作戲。

僧曰：行家相見時如何？

師云：換手槌胸。

問：什麼是古佛心？

師云：殺人放火。

問：本來清凈湛然時如何？

師云：吃棒。

僧曰：不知道錯在什麼地方？

師云：再犯不容。

問：什麼是和尚妙用底心？

師云：踏地槌胸。

僧曰：不明白，請師父另外說。

師云：大眾一起合掌，一時念彌陀（Amitabha，阿彌陀佛）。

問：達磨（Bodhidharma，菩提達摩）面壁九年，意旨如何？

師云：大地白如銀。

【English Translation】 English version Dust.

Question: What is the Right Eye of Great Freedom?

Master said: Alone, it stretches across the great ocean.

Monk said: If that's the case, then I'll retreat in the face of difficulty.

Master said: Misfortune and fortune have no gate; people invite them themselves.

Question: What is the great meaning of the Buddha-dharma (Buddhist teachings)?

Master said: The lamp and the night moon illuminate the sky together.

Monk said: What is the meaning of this?

Master said: Fire flies across the mountain face, red dust rises.

Question: What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?

Master said: A thousand peaks are beautiful beside the Shaolin (Śaolin) rock.

Monk said: How can I know this in detail?

Master said: Your sea flows east, illuminating the past and present.

Question: What is the Dharma (law) of the Dharma King (法王, a title for a high-ranking Buddhist teacher)?

Master said: Three feet long.

Monk said: How is it used?

Master said: Looking at the blue sky in the bustling market.

Question: What is the original mind?

Master said: Big head, small tail.

Monk said: How can it be seen?

Master said: More than three feet deep in the ground.

Question: What is the Mani (maṇi) pearl that changes color with its surroundings?

Master said: Acting according to the occasion.

Monk said: What happens when experts meet?

Master said: Switching hands and beating the chest.

Question: What is the mind of the ancient Buddha?

Master said: Killing people and setting fires.

Question: What is it like when it is originally clear and still?

Master said: Receive the stick.

Monk said: I don't know where the fault lies.

Master said: No further offenses will be tolerated.

Question: What is the abbot's wonderfully useful mind?

Master said: Stomping the ground and beating the chest.

Monk said: I don't understand. Please explain it differently, Master.

Master said: The assembly joins their palms together and recites Amitabha (Amitābha) at once.

Question: Bodhidharma (Bodhidharma) faced the wall for nine years. What was the meaning of this?

Master said: The earth is as white as silver.

---

僧曰。恁么則觸處罷真空。

師云。汝海任東流。

問。師子吼時全意氣。文殊仗劍意如何。

師云。三春花爛熳。萬古看巖崖。

僧曰。塵劫永罷。

師云。巧說千般計。一失更難回。

問。文殊贊善財即不問。維摩默然事如何。師槌胸三下。

僧曰。向上事如何。

師云。休鬼語。

問。擬伸一問。即為影草時如何。

師云。截舌三分。

僧曰。意旨如何。

師云。莫遣異人聞。

問。一言合道時如何。

師云。七顛八倒。

僧曰。學人禮拜。

師云。教休不肯休。直待雨霖頭。

上堂云。湛寂之機。超然物外。達本無生。含融萬有。靈山會上。事已周遮。寶應今朝。為蛇𦘕足。禪德。你若信得徹去。便超凡越聖。與祖佛同途。你若覓言覓句。覓佛覓祖。展轉勿交涉。賺你。珍重。

上堂云。寒松千尺。瑞鶴難棲。月冷潭澄。游魚不現。若到寶應門下。直須具眼。定動之間。喪卻身命。見個甚麼。參。

上堂云。十二時中許你一時絕學。即是學佛法。不見阿難多聞第一。卻被迦葉擯出。不得結集。方知聰明博學。記持憶想。向外馳求。與靈覺心轉勿交涉。五蘊殼中透脫不過。順情生喜。

違情生怒。蓋覆深厚。自纏自縛。無有解脫。流浪生死。六根為患。眾苦所逼。無自由分。而被妄心於中主宰。大丈夫兒。早構取好。喝一喝云。參。

上堂。良久。云。無事不要生事。冬寒夏熱。參。

上堂云。若論此事。從古至今未曾有人舉唱得。若有舉唱得。盡大地人失卻性命。如無孔鐵錘相似。一時亡鋒結舌去。猶較些子。會么。我若假立個賓主。動遮兩片皮。舉指頭。拈拂子。顛倒順你。便教你有個問處。遇明眼人前。拈掇不出。見佗魯祖和尚。才見僧來便面壁。被長慶道。恁么接人。驢年也接個不得。我如今看魯祖。只是個不識羞漢。諸人行腳。合自肯重取好。

唐州大乘山慧果禪師

問。如何是道。

師云。寬處寬。窄處窄。

僧曰。如何是道中人。

師云。苦處苦。樂處樂。

僧曰。道與道中人相去多少。

師云。十萬八千。

問。如何是祖師西來意。

師云。天晴日出。

僧曰。意旨如何。

師云。雨下云生。

襄州石門山蘊聰慈照禪師法嗣

唐州大乘山德遵禪師

問慈照。古人索火。意旨如何。

照云。任佗滅。

師云。滅后如何。

照云。初三十一。

師云。

【現代漢語翻譯】 現代漢語譯本 違背情理而生起憤怒，就像被厚厚的覆蓋物遮蔽，越陷越深。自己纏繞自己，自己束縛自己，無法解脫。在生死輪迴中流浪，六根（眼、耳、鼻、舌、身、意）成為禍患，被各種痛苦所逼迫，沒有自由可言，而被虛妄的心念所主宰。大丈夫應該及早醒悟，好好努力。喝一聲，說：『參！』

上堂說法。沉默良久，說：『沒事不要自找麻煩，冬天冷夏天熱。參！』

上堂說法，說：『如果談論這件事，從古至今沒有人能夠完全說清楚。如果有人能夠說清楚，那麼天下所有的人都會失去性命。就像一個沒有孔的鐵錘一樣，一時之間讓人無法開口說話，這樣還算好一點。明白嗎？如果我假設一個賓主關係，稍微動一下嘴皮子，舉一下手指頭，拿起拂塵，順著你的思路或者反著你的思路，就讓你有個提問的地方。但是在明眼人面前，卻拿不出來。』看到魯祖和尚，一見到僧人來就面壁。被長慶批評說：『這樣接引人，驢年也接引不到一個。』我現在看魯祖，只是一個不知羞恥的人。各位行腳僧，應該自己肯定，重新努力才好。

唐州大乘山慧果禪師

問：『什麼是道？』

禪師說：『寬的地方寬，窄的地方窄。』

僧人問：『什麼是道中人？』

禪師說：『苦的時候苦，樂的時候樂。』

僧人問：『道與道中人相差多少？』

禪師說：『十萬八千。』

問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』

禪師說：『天晴日出。』

僧人問：『意旨如何？』

禪師說：『雨下云生。』

襄州石門山蘊聰慈照禪師法嗣

唐州大乘山德遵禪師

問慈照禪師：『古人索火，意旨如何？』

慈照禪師說：『任憑它熄滅。』

德遵禪師說：『熄滅后如何？』

慈照禪師說：『初三十一。』

德遵禪師說：

【English Translation】 English version To generate anger against reason is like being covered by a deep, thick layer, sinking deeper and deeper. One binds oneself, one fetters oneself, without liberation. Wandering in the cycle of birth and death, the six senses (eye, ear, nose, tongue, body, and mind) become a source of trouble, oppressed by various sufferings, without any freedom, and dominated by deluded thoughts. Great men should awaken early and strive diligently. Give a shout and say: 'Hua!'

Ascending the hall. After a long silence, he said: 'Don't create trouble where there is none. Winter is cold, summer is hot. Hua!'

Ascending the hall, he said: 'If we talk about this matter, no one has ever been able to fully express it from ancient times until now. If someone could express it clearly, then all the people in the world would lose their lives. It's like a hammer without a hole, leaving people speechless for a moment, which is still better. Do you understand? If I were to assume a host-guest relationship, slightly move my lips, raise a finger, pick up the whisk, go along with your thoughts or against your thoughts, then I would give you a place to ask questions. But in front of a discerning person, you can't bring it out.' Seeing Monk Lu, he would face the wall as soon as he saw a monk coming. He was criticized by Changqing, who said: 'Receiving people like this, you won't receive even one in the year of the donkey.' Now I see Monk Lu as just a shameless person. All of you traveling monks should affirm yourselves and strive anew.

Chan Master Huiguo of Dasheng Mountain in Tangzhou

Asked: 'What is the Dao (the Way)?'

The Master said: 'Wide where it is wide, narrow where it is narrow.'

A monk asked: 'What is a person of the Dao?'

The Master said: 'Bitter when it is bitter, joyful when it is joyful.'

A monk asked: 'How far apart are the Dao and the person of the Dao?'

The Master said: 'One hundred and eight thousand.'

Asked: 'What is Bodhidharma's intention in coming from the West (zushi xilai yi)?'

The Master said: 'Clear sky, sun rising.'

A monk asked: 'What is the meaning of this?'

The Master said: 'Rain falls, clouds arise.'

Dharma Heir of Chan Master Yuncong Cizhao of Shimen Mountain in Xiangzhou

Chan Master Dezun of Dasheng Mountain in Tangzhou

Asked Chan Master Cizhao: 'What is the meaning of the ancients seeking fire?'

Chan Master Cizhao said: 'Let it extinguish.'

Chan Master Dezun said: 'What happens after it extinguishes?'

Chan Master Cizhao said: 'The first, the thirtieth, the thirty-first.'

Chan Master Dezun said:

---

正好時節。

照云。見什麼道理。

師云。今日好睏。因而有頌。

索火之機實快哉。藏鋒妙用少人猜。

要會我師親的旨。紅爐火盡不添柴。

問。如何是佛。

師云。及時供養。

僧曰。如何是祖師西來意。

師云。鼻大口方。

師云。上來又不問。下去又不疑。不知是不是。是即也大奇。良久云。參。

湖州景清禪院居素明照禪師

問。即此見聞非見聞。為什麼法身有三種病．二種光。

師云。填凹就缺。

問。如何是觀音入理之門。

師云。鴉鳴鵲噪。

問。見聞覺知曾受用。為什麼無眼啞人卻不肯。

師云。堪笑胡僧暗點頭。

潤州金山達觀禪師

諱曇穎。錢唐人也。姓丘氏。于龍興寺投師出家受具。通貫竺書。博涉儒典。復參知識。體究真乘。后依慈照禪師法席。密契宗旨。三十餘年。五遷大剎。道譽益崇。緇素忻仰。亟相王文康公曙．夏文莊公竦．節度使李公端懿．端愿。咸扣玄關。敬以師禮。時錄其語。目曰登門集。嘉祐五年正月旦日。升堂辭眾。復歸丈室。趺坐而滅。

開堂日。有僧出衆擬欲伸問。師喝云。汝擬奪我法席那。僧擬議。

師云。出去。良久。云。重

【現代漢語翻譯】 現代漢語譯本 正好是合適的時節。

照云（僧人名）。你領悟了什麼道理？

禪師說：『今天我感到很睏。』因此作了一首偈頌：

『索火之機真是快速啊，藏鋒的妙用很少有人能猜到。' 『想要領會我老師親傳的旨意，就像紅爐的火燒盡了也不再新增柴火。』

有人問：『什麼是佛？』（Buddha）

禪師說：『及時供養。』

僧人問：『什麼是祖師西來意？』

禪師說：『鼻大口方。』

禪師說：『上來也不問，下去也不疑，不知道是不是。是的話也太奇怪了。』停頓了很久，說：『參！』

湖州景清禪院的居素明照禪師

有人問：『既然這見聞不是真正的見聞，為什麼法身（Dharmakaya）會有三種病、兩種光？』

禪師說：『填補凹陷，補全缺失。』

有人問：『如何是觀音（Avalokiteśvara）入理之門？』

禪師說：『鴉鳴鵲噪。』

有人問：『見聞覺知曾經受用，為什麼無眼啞人卻不肯？』

禪師說：『真可笑那胡僧暗自點頭。』

潤州金山達觀禪師

名諱曇穎，是錢塘人，姓丘。在龍興寺投師出家並受具足戒。精通印度（竺）的典籍，廣泛涉獵儒家經典。又參訪善知識，深入研究真乘佛法。後來依止慈照禪師的法席，秘密地契合了禪宗的宗旨。三十多年間，五次遷往大的寺廟，道譽日益崇高，僧俗都敬仰他。丞相王文康公曙、夏文莊公竦、節度使李公端懿、端愿，都向他請教玄妙的佛法，以師禮相待。當時記錄了他的言語，命名為《登門集》。嘉祐五年正月初一，升座向大眾告別，回到方丈室，跏趺坐而圓寂。

開堂日，有僧人從人群中走出，想要提問。禪師喝道：『你想要奪我的法席嗎？』僧人猶豫不決。

禪師說：『出去！』停頓了很久，說：『重。』

【English Translation】 English version It is exactly the right season.

Zhao Yun (a monk's name). What principle have you seen?

The Master said, 'I feel very sleepy today.' Therefore, there is a verse:

'The mechanism of seeking fire is truly swift, the wonderful use of concealing the edge is rarely guessed.' 'If you want to understand my teacher's personal instructions, it's like the fire in the red furnace burns out and no more firewood is added.'

Someone asked, 'What is Buddha? (Buddha)'

The Master said, 'Timely offerings.'

A monk asked, 'What is the meaning of the Patriarch's coming from the West?'

The Master said, 'Big nose and square mouth.'

The Master said, 'You don't ask when you come up, and you don't doubt when you go down. I don't know if it is or not. If it is, it's very strange.' After a long pause, he said, 'Investigate!'

Zen Master Jusumingzhao of Jingqing Zen Monastery in Huzhou

Someone asked, 'Since this seeing and hearing is not true seeing and hearing, why does the Dharmakaya (Dharmakaya) have three kinds of sickness and two kinds of light?'

The Master said, 'Fill in the depressions and complete the missing parts.'

Someone asked, 'What is the gate for Avalokiteśvara (Avalokiteśvara) to enter into principle?'

The Master said, 'Crows crowing and magpies chattering.'

Someone asked, 'Seeing, hearing, feeling, and knowing have been used, why is it that the blind and mute refuse?'

The Master said, 'It's laughable that the barbarian monk secretly nods his head.'

Zen Master Daguan of Jinshan in Runzhou

His name was Tan Ying, and he was from Qiantang, with the surname Qiu. He became a monk and received full ordination at Longxing Temple. He was proficient in Indian (竺) scriptures and widely studied Confucian classics. He also visited knowledgeable teachers and deeply studied the True Vehicle of Buddhism. Later, he relied on the Dharma seat of Zen Master Cizhao and secretly matched the principles of Zen. For more than thirty years, he moved to large temples five times, and his reputation for virtue became increasingly high, and both monks and laypeople admired him. Chancellor Wang Wenkang Gong Shu, Xia Wenzhuang Gong Song, and Commissioner Li Gong Duanyi and Duanyuan all asked him about the profound Dharma and treated him with the respect due to a teacher. At that time, his words were recorded and named 'Dengmen Ji' (Collection of Entering the Gate). On the first day of the first month of the fifth year of Jiayou, he ascended the seat to bid farewell to the assembly, returned to his abbot's room, sat in the lotus position, and passed away.

On the day of the opening ceremony, a monk came out from the crowd and wanted to ask a question. The Master shouted, 'Do you want to seize my Dharma seat?' The monk hesitated.

The Master said, 'Get out!' After a long pause, he said, 'Again.'

---

開佛日。再扇祖風。還有不落照臨者。致將一問來。

問。優曇花易見。善知識難逢。朝宰親臨。請師提唱。

師云。當初比望釣靈鰲。今日何期得跛鱉。

僧曰。且請領話。

師云。俊鷂已過海。鈍鳥猶挨籬。

僧曰。當機一句。迥然峭拔。

師拍手云。叱。叱。

問。塞卻咽喉唇吻。請師道。

師云。是我咽喉唇吻。汝作么生塞得。

僧曰。恁么則學人罪過。

師喝云。若不是藏院和尚在此。爛槌一頓。

問。經文最初兩字是什麼字。

師云。以字。

僧曰。有什麼交涉。

師云。八字。

僧曰。好賺人。

師云。謗此經故。獲罪如是。

問。一百二十斤鐵枷教阿誰擔。

師云。老僧。

僧曰。自作自受。

師云。苦。苦。

問。和尚還曾唸佛也無。

師云。不曾唸佛。

僧曰。為什麼不曾念。

師云。怕污人口。

問。馬大師一喝。百丈三日耳聾。意旨如何。

師云。我一生不曾著人喝。一生耳聾。

僧曰。如何領會。

師云。近來又眼暗。僧禮拜。

師云。眼昏書字大。耳重語聲高。

問。凈地上死人即不問

【現代漢語翻譯】 現代漢語譯本 開啟佛法之日，再次宣揚祖師之風。還有不落入尋常見解的人，特來提問。

問：優曇花難得一見，善知識（Kalyāṇa-mitta，指引正道的良師益友）更是難得相逢。今日朝廷重臣親臨，請禪師開示。

師云：當初希望釣到靈鰲（傳說中的大龜），今日哪裡想到釣到的是跛腳的鱉。

僧曰：請禪師進一步開示。

師云：俊俏的鷂鷹已經飛過大海，遲鈍的鳥兒還在籬笆邊徘徊。

僧曰：當機立斷的一句話，真是高峻挺拔。

師拍手云：叱！叱！

問：如果堵塞了咽喉和嘴唇，請禪師說。

師云：是我的咽喉和嘴唇，你如何能堵塞得了？

僧曰：如此說來，是學人的罪過。

師喝云：若不是藏院和尚在此，定要狠狠地打你一頓。

問：經文最初的兩個字是什麼字？

師云：『以』字。

僧曰：這有什麼關係？

師云：八字（暗示命運）。

僧曰：好會騙人。

師云：誹謗此經的緣故，獲罪就是這樣。

問：一百二十斤重的鐵枷，教誰來承擔？

師云：老僧我來承擔。

僧曰：自作自受。

師云：苦啊！苦啊！

問：和尚您還曾唸佛嗎？

師云：不曾唸佛。

僧曰：為什麼不曾念？

師云：怕玷污了我的嘴。

問：馬祖大師（Māzǔ Dàoyī）一聲棒喝，百丈禪師（Bǎizhàng Huáihǎi）三日耳聾，意旨如何？

師云：我一生不曾被人棒喝，一生都是耳聾。

僧曰：如何領會？

師云：近來又眼花了。僧人禮拜。

師云：眼花寫字要大，耳背說話要高。

問：清凈地上死了人，就不問了嗎？

【English Translation】 English version Opening the Buddha's day, once again promoting the ancestral style. There are still those who do not fall into ordinary views, and they come to ask a question.

Question: The Udumbara flower (a rare flower in Buddhist scriptures) is easy to see, but a Kalyāṇa-mitta (virtuous friend or spiritual mentor) is hard to meet. Today, a high-ranking official is here in person, please Master, give us a teaching.

The Master said: Originally hoping to fish for a spiritual Ao (a mythical giant turtle), who would have thought that today we would catch a lame turtle.

The monk said: Please, Master, elaborate further.

The Master said: The swift hawk has already flown across the sea, the dull bird is still lingering by the fence.

The monk said: A phrase at the opportune moment, truly lofty and towering.

The Master clapped his hands and said: 'Chih! Chih!' (a shout of reprimand).

Question: If the throat and lips are blocked, please, Master, speak.

The Master said: They are my throat and lips, how can you block them?

The monk said: In that case, it is the student's fault.

The Master shouted: If it weren't for the abbot of the Zang Monastery being here, I would have beaten you severely.

Question: What are the first two characters of the scripture?

The Master said: The character 'Yi' (以).

The monk said: What is the connection?

The Master said: Eight characters (implying fate).

The monk said: How good you are at deceiving people.

The Master said: Because of slandering this scripture, the retribution is like this.

Question: Who should bear the iron shackles weighing one hundred and twenty pounds?

The Master said: This old monk will bear them.

The monk said: You reap what you sow.

The Master said: Bitter! Bitter!

Question: Has the Master ever recited the Buddha's name?

The Master said: I have never recited the Buddha's name.

The monk said: Why have you never recited it?

The Master said: I am afraid of defiling my mouth.

Question: Great Master Mazu (Māzǔ Dàoyī)'s shout caused Baizhang (Bǎizhàng Huáihǎi) to be deaf for three days. What is the meaning?

The Master said: In my whole life, I have never been shouted at by anyone, and I have been deaf my whole life.

The monk said: How should I understand this?

The Master said: Recently, my eyes have also become blurry. The monk prostrated.

The Master said: When the eyes are blurry, the characters must be large; when the ears are heavy, the voice must be loud.

Question: If a person dies on pure ground, then is there no question?

---

。荊棘林過後又如何。

師云。波斯合梵贊。

僧曰。善法堂前也要問過。

師云。契丹舞番曲。

僧曰。待將達觀今朝語。舉向諸方作者看。

師云。此地無通事。終須問大鄉。

僧出禮拜。師云。遮僧卻曾同參來。僧無語。

師云。若不同床臥。爭知被裡穿。

上堂云。才涉唇吻。便落意思。並是死門。故非活路。直饒透脫。猶在沉淪。莫教孤負平生。虛度此世。要得不孤負平生么。拈拄杖云。須是莫被拄杖謾始得。看看。拄杖子穿過汝諸人髑髏。踣跳入鼻孔里去也。卓一下。

上堂。眾集定。首座出禮拜。師云。好好問著。

首座低頭問話次。師云。今日不答話。便歸方丈。

上堂云。山僧門庭別。已改諸方轍。為文殊㧞出眼裡楔。教普賢休嚼口中鐵。勸人放開髂(枯駕切)蛇手。與汝斫卻系驢橛。駐意擬思量。喝云。捏。捏。參。

上堂云。山僧平生意好相撲。只是無人搭對。今日且共首座搭對。捲起袈裟下座。索首座相撲。

首座才出。師云。平地上吃交。便歸方丈。

上堂云。三世諸佛是奴婢。一大藏教是涕唾。良久。云。且道三世諸佛是誰奴婢。乃將拂子畫一畫。云。三世諸佛過遮邊。且道一大藏教是誰涕唾

【現代漢語翻譯】 現代漢語譯本： 僧：荊棘林過後又如何？ 師：波斯合梵贊。 僧：善法堂前也要問過。 師：契丹舞番曲。 僧：待將達觀今朝語，舉向諸方作者看。 師：此地無通事，終須問大鄉。 僧出禮拜。師：遮僧卻曾同參來。僧無語。 師：若不同床臥，爭知被裡穿。 上堂云：才涉唇吻，便落意思，並是死門，故非活路。直饒透脫，猶在沉淪。莫教孤負平生，虛度此世。要得不孤負平生么？拈拄杖云：須是莫被拄杖謾始得。看看，拄杖子穿過汝諸人髑髏，踣跳入鼻孔里去也。卓一下。 上堂。眾集定。首座出禮拜。師云：好好問著。 首座低頭問話次。師云：今日不答話。便歸方丈。 上堂云：山僧門庭別，已改諸方轍。為文殊（Manjusri，智慧的象徵）㧞出眼裡楔，教普賢（Samantabhadra，大行愿的象徵）休嚼口中鐵。勸人放開髂(ku jia qie)蛇手，與汝斫卻系驢橛。駐意擬思量。喝云：捏。捏。參。 上堂云：山僧平生意好相撲，只是無人搭對。今日且共首座搭對。捲起袈裟下座。索首座相撲。 首座才出。師云：平地上吃交。便歸方丈。 上堂云：三世諸佛是奴婢，一大藏教是涕唾。良久。云：且道三世諸佛是誰奴婢？乃將拂子畫一畫。云：三世諸佛過遮邊。且道一大藏教是誰涕唾？

【English Translation】 English version: Monk: What comes after the forest of thorns? Master: Persian harmonies praise Brahman. Monk: Even before the Good Dharma Hall, one must inquire. Master: Khitan dances to barbarian tunes. Monk: I will take Daguan's words of today and show them to authors everywhere. Master: This place has no interpreter; ultimately, one must ask the great village. The monk came forward and bowed. Master: This monk has come to study together before. The monk was silent. Master: If you don't sleep in the same bed, how can you know what's worn inside the blanket? Entering the hall, the Master said: 'As soon as it involves lips and tongue, it falls into conceptual thought, and all are dead ends, therefore not a living path. Even if you break through, you are still in delusion. Do not fail your whole life, wasting this existence. Do you want to not fail your whole life? ' He raised his staff and said, 'You must not be deceived by the staff.' Look, the staff has pierced through all of your skulls and jumped into your nostrils!' He struck once. Entering the hall. The assembly gathered. The head monk came forward and bowed. Master: 'Inquire well.' The head monk lowered his head to ask a question. Master: 'Today I will not answer questions.' Then he returned to his room. Entering the hall, the Master said: 'This mountain monk's style is different, having changed the paths of all directions. For Manjusri (Manjusri, symbol of wisdom), I pull out the wedge from his eye; I tell Samantabhadra (Samantabhadra, symbol of great vows) to stop chewing the iron in his mouth. I advise people to release the 髂(ku jia qie) snake hand and chop off the stake tying the donkey for you. If you dwell on it and try to think about it.' He shouted: 'Nie! Nie! Participate!' Entering the hall, the Master said: 'This mountain monk has always liked wrestling, but there is no one to match. Today, I will match with the head monk.' He rolled up his robe and came down from the seat, asking the head monk to wrestle. As soon as the head monk came out, the Master said: 'To fall on level ground.' Then he returned to his room. Entering the hall, the Master said: 'The Buddhas of the three worlds are servants, and the entire Tripitaka is spit.' After a long pause, he said: 'Tell me, whose servants are the Buddhas of the three worlds?' Then he drew a line with his whisk and said: 'The Buddhas of the three worlds pass this side. Tell me, whose spit is the entire Tripitaka?'

---

。師乃自唾一唾。

上堂云。秤槌井底忽然浮。老鼠多年變作牛。惠空見了拍手笑。三腳猢猻差異猴。

上堂云。五千教典。諸佛常談。八萬塵勞。眾生妙用。猶未是金剛眼睛在。如何是金剛眼睛。良久云。瞎。

上堂。大眾集定。有僧才出禮拜。師云。欲識佛性義。當觀時節因緣。

僧便問。如何是時節因緣。師便下座。

杭州龍華寺齊岳寶覺禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。鳳凰當丙案。漢水向東流。

僧曰。谷隱嫡子。臨濟兒孫。

師云。白雲橫谷口。樵子問蹤由。

問。如何是佛。

師云。鼻修額廣。

僧曰。意旨如何。

師云。柳目楊眉。

蘇州洞庭山慧月禪師

問。如何是翠峰境。

師云。山高月先照。湖近水浮光。

僧曰。如何是境中人。

師云。憑欄看遠棹。䇿杖指前峰。

問。俱胝一指意如何。

師云。月落三更穿市過。

明州杖錫修巳禪師

問。如何是無縫塔。

師云。四楞著地。

僧曰。如何是塔中人。

師云。高枕無憂。

問。如何是祖師西來意。

師云。泊船過海。赤腳回鄉。

洪州雙林

【現代漢語翻譯】 現代漢語譯本： 師父於是自己吐了一口唾沫。

上堂說法時說：『秤錘在井底忽然浮了上來，老鼠多年後變成了牛。惠空（Huikong，人名）見了拍手大笑，三腳的猢猻真是奇異的猴子。』

上堂說法時說：『五千卷教典，是諸佛經常談論的；八萬種塵勞，是眾生的奇妙作用。』但這還不是金剛眼睛的所在。什麼是金剛眼睛？』良久，說：『瞎。』

上堂說法。大眾聚集完畢，有僧人出來禮拜。師父說：『想要認識佛性的意義，應當觀察時節因緣。』

僧人便問：『什麼是時節因緣？』師父便下座。

杭州龍華寺齊岳寶覺禪師（Qiyue Baojue，地名+人名）

問：『師父唱的是誰家的曲調？宗風承嗣的是哪一位？』

師父說：『鳳凰對著丙案，漢水向東流。』

僧人說：『是谷隱（Guyin，地名）的嫡子，臨濟（Linji，人名）的兒孫。』

師父說：『白雲橫在谷口，樵夫詢問軌跡由來。』

問：『什麼是佛？』

師父說：『鼻子端正，額頭寬廣。』

僧人說：『意旨如何？』

師父說：『柳葉般的眼睛，楊柳般的眉毛。』

蘇州洞庭山慧月禪師（Huiyue，地名+人名）

問：『什麼是翠峰（Cuifeng，地名）的境界？』

師父說：『山高月亮先照亮，湖近水面浮現光芒。』

僧人說：『什麼是境界中的人？』

師父說：『憑靠欄桿看遠處的船槳，拄著枴杖指向前面的山峰。』

問：『俱胝（Juzhi，人名）一指的意義是什麼？』

師父說：『月亮在三更時分落下，穿過市集。』

明州杖錫修巳禪師（Xiuji，地名+人名）

問：『什麼是無縫塔？』

師父說：『四角棱邊著地。』

僧人說：『什麼是塔中的人？』

師父說：『高枕無憂。』

問：『什麼是祖師西來意？』

師父說：『泊船渡過大海，赤腳返回故鄉。』

洪州雙林

【English Translation】 English version: The master then spat once.

In the Dharma talk, he said: 'The weight suddenly floats from the bottom of the well, and the rat transforms into an ox after many years. Huikong (Huikong, a name) clapped his hands and laughed upon seeing this, a three-legged macaque is indeed a strange monkey.'

In the Dharma talk, he said: 'The five thousand teachings are what all Buddhas constantly discuss; the eighty-four thousand defilements are the wondrous functions of sentient beings.' But this is still not where the Vajra eye lies. What is the Vajra eye?' After a long pause, he said: 'Blind.'

Dharma talk in the hall. After the assembly gathered, a monk came forward to prostrate. The master said: 'If you wish to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance.'

The monk then asked: 'What are the conditions of time and circumstance?' The master then descended from his seat.

Chan Master Qiyue Baojue (Qiyue Baojue, place name + name) of Longhua Temple in Hangzhou

Asked: 'Whose tune does the master sing? Whose lineage does the Dharma style inherit?'

The master said: 'The phoenix faces the Bing case, the Han River flows eastward.'

The monk said: 'A direct descendant of Guyin (Guyin, place name), a descendant of Linji (Linji, a name).'

The master said: 'White clouds lie across the mouth of the valley, a woodcutter asks about the origin of the tracks.'

Asked: 'What is Buddha?'

The master said: 'A straight nose and a broad forehead.'

The monk said: 'What is the meaning?'

The master said: 'Willow-leaf eyes and willow-like eyebrows.'

Chan Master Huiyue (Huiyue, name) of Dongting Mountain in Suzhou

Asked: 'What is the realm of Cuifeng (Cuifeng, place name)?'

The master said: 'The mountain is high, and the moon shines first; the lake is near, and the water reflects the light.'

The monk said: 'What is the person in the realm?'

The master said: 'Leaning on the railing, watching the distant oars; holding a staff, pointing to the front peak.'

Asked: 'What is the meaning of Juzhi's (Juzhi, a name) one finger?'

The master said: 'The moon sets at the third watch, passing through the market.'

Chan Master Xiuji (Xiuji, name) of Zhangxi in Mingzhou

Asked: 'What is a seamless pagoda?'

The master said: 'The four corners touch the ground.'

The monk said: 'What is the person in the pagoda?'

The master said: 'Sleeping soundly without worry.'

Asked: 'What is the meaning of the Patriarch's coming from the West?'

The master said: 'A ship crosses the sea, returning home barefoot.'

Shuanglin of Hongzhou

---

寺巳禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。鳳凰林下好商量。

僧曰。恁么則汝水東流。臨濟宗派。

師云。咫尺隔天涯。

問。如何是祖師西來意。

師云。青松相對起悲風。

問。如何是佛法大意。

師云。人平不語。水平不流。

問。如何是雙林境。

師云。紅霞生碧嶠。綠竹引清風。

僧曰。如何是境中人。

師云。前三三。后三三。

問。單刀直入時如何。

師云。據令而行。僧應諾。師便打。

襄州谷隱山可琮禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。山連嵩岳秀。水接漢江流。

問。如何是佛。

師云。積薪放火。

問。如何是祖師西來意。

師云。日出東方。光臨西戶。

撫州疏山古禪師

問。師今登寶座。祖道嗣何人。

師云。獨秀山高。鳳凰嶺峻。

僧曰。恁么則石門嫡子。臨濟兒孫。

師云。一手不獨拍。

越州雲門山顯欽禪師

上堂。良久云。好個話頭。若到諸方。不得錯舉。便下座。

湖州安吉上方新禪師

問。色心不二。彼我無差。離此二途。師意如何。

師云。廓

【現代漢語翻譯】 現代漢語譯本 寺巳禪師

問：禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？

師云：在鳳凰林下好好商量。

僧人說：這麼說，您的教法就像汝水向東流淌，是臨濟宗的宗派了。

師云：咫尺之間，卻如同相隔天涯。

問：什麼是祖師西來（Bodhidharma從西天來到中國）的真意？

師云：青松相對而立，發出悲涼的風聲。

問：什麼是佛法的大意？

師云：人平靜的時候不說話，水平靜的時候不流動。

問：什麼是雙林（Shuanglin，佛陀涅槃之地）的境界？

師云：紅色的雲霞在碧綠的山峰上升起，綠色的竹子引來清涼的風。

僧人說：那麼，什麼是境界中的人呢？

師云：前面三個三個，後面也是三個三個（意指前後一致，沒有分別）。

問：單刀直入的時候該如何？

師云：按照命令執行。僧人應諾，禪師就打了他。

襄州谷隱山可琮禪師

問：禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？

師云：山與嵩山相連，顯得秀美；水與漢江相接，奔流不息。

問：什麼是佛？

師云：堆積柴火，然後點燃。

問：什麼是祖師西來（Bodhidharma從西天來到中國）的真意？

師云：太陽從東方升起，光芒照耀西邊的窗戶。

撫州疏山古禪師

問：禪師您今天登上寶座，您的祖道傳承自何人？

師云：獨秀山高聳，鳳凰嶺險峻。

僧人說：這麼說，您是石門的嫡系傳人，臨濟宗的子孫了。

師云：一隻手拍不出聲音。

越州雲門山顯欽禪師

上堂說法，良久后說：『真是個好話題。如果到了其他地方，不要錯誤地引用。』說完就下座了。

湖州安吉上方新禪師

問：色（form）和心（mind）不是二元對立的，彼此之間沒有差別。離開這兩種途徑，禪師您的意思是？

師云：空曠無邊。

【English Translation】 English version Zen Master Si Yi

Question: Whose tune does the master sing? Whose lineage does the master inherit?

The Master said: It's good to discuss under the Phoenix Forest.

The monk said: In that case, your teaching is like the Ru River flowing eastward, belonging to the Linji (Rinzai) school.

The Master said: Though close at hand, it's like being at the ends of the earth.

Question: What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?

The Master said: Green pines stand facing each other, raising a sorrowful wind.

Question: What is the great meaning of the Buddha-dharma?

The Master said: When people are calm, they don't speak; when water is still, it doesn't flow.

Question: What is the realm of Shuanglin (the place where the Buddha entered Nirvana)?

The Master said: Red clouds rise from the green peaks; green bamboo brings a clear breeze.

The monk said: What is the person in that realm?

The Master said: Three and three in the front, three and three in the back (meaning consistent throughout, without distinction).

Question: What is it like when entering directly with a single blade?

The Master said: Act according to the command. The monk acknowledged, and the Master struck him.

Zen Master Ke Cong of Guyin Mountain in Xiangzhou

Question: Whose tune does the master sing? Whose lineage does the master inherit?

The Master said: The mountain is connected to Mount Song, showing its beauty; the water is connected to the Han River, flowing without end.

Question: What is Buddha?

The Master said: Pile up firewood and set it on fire.

Question: What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?

The Master said: The sun rises in the east, its light shines on the western window.

Zen Master Gu of Shushan Mountain in Fuzhou

Question: Now that the master ascends the precious seat, from whom does the master inherit the ancestral way?

The Master said: Duxiu Mountain is high, Phoenix Ridge is steep.

The monk said: In that case, you are a direct descendant of Shimen, a descendant of Linji (Rinzai).

The Master said: One hand cannot clap alone.

Zen Master Xian Qin of Yunmen Mountain in Yuezhou

Ascended the hall and, after a long pause, said: 'What a good topic. If you go to other places, do not quote it incorrectly.' Then he descended from the seat.

Zen Master Xin of Shangfang in Anji, Huzhou

Question: Form (rupa) and mind (citta) are not dualistic, there is no difference between self and other. Apart from these two paths, what is the master's intention?

The Master said: Vast and boundless.

---

落無依青嶂外。

僧曰。未曉端的。

師云。白雲不到紫霄峰。

僧曰。恁么則見月休觀指。

師云。作么生是月。僧擬議。師便喝。

處州仁壽嗣珍禪師

問。知師已得禪中旨。當場一句為誰宣。

師云。土雞瓦犬。

僧曰。如何領會。

師云。門前不與山童掃。任意拙釵滿路岐。

問。如何是南明境。

師云。亭臺千界月。花木四時春。

僧曰。如何是境中人。

師云。身披穿破衲。揹負斷絃琴。

上堂云。明明無悟。有法即迷。日上無雲。麗天普照。眼中無翳。空本無花。無智人前。不得錯舉。良久。云。但恁么。

杭州承天𧦬元禪師

問。蓮華未出水時如何。

師云。水底不見。

僧曰。出水后如何。

師云。馨香滿路。

上堂云。春風膏雨霽。寒食四憐清。若話西來意。迢迢十萬程。

蘇州翠峰山普禪師

問。昔日梵王請佛。蓋為群生。今朝　王臣請師。如何為眾。

師云。言前道斷無方外。意外全提有象先。

僧曰。大眾證明。學人有賴。

師云。莫謂壺中別有天。

泉州棲隱院自然禪師

問。老胡出世。目顧四方。和尚出

世。如何表示。

師云。清氣為天。濁氣為地。

僧曰。恁么則信手拈來草。

師云。有甚交涉。

汝州廣慧院居璉真惠禪師法嗣

東京華嚴院道隆圓明禪師

問。有情之本。依智海以為源。含識之流。總法身而為體。離此二途。請師別道。

師云。木馬晝嘶。泥牛夜吼。

僧曰。恁么則一言才出。四眾沾恩。

師云。莫埋沒大眾。

問。如何是道。

師云。高高低低。

僧曰。如何是道中人。

師云。腳瘦草鞋寬。

師云。有問還遭點。無言又被呵。再為通訊息。蟾桂葉婆娑。蓋為眾生浩浩。逐本末以何歸。處世茫茫。據生死而何托。自是業塵繫絆。意網蒙遮。不能反己回光。心源自照。名相分別。與道差殊。建立乖真。非乾造化。若乃盡令提綱。真金也須失色。久立。珍重。

臨江軍慧力院慧南禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。鐵牛不吃欄邊草。直上須彌頂上眠。

僧曰。恁么則昔向汝陽親得旨。臨江今日大敷揚。

師云。禮拜了退。

問。如何是佛。

師云。頭大尾小。

僧曰。學人未曉。

師云。眉長三尺二。

僧曰。人人皆頂戴。見

【現代漢語翻譯】 現代漢語譯本 僧：如何表示『世』（世界，宇宙）？ 師父說：清氣上升爲天，濁氣下沉為地。 僧：這麼說，豈不是隨手拈來的草都是『世』？ 師父說：這有什麼關係？ 汝州廣慧院居璉真惠禪師法嗣 東京華嚴院道隆圓明禪師 僧：有情眾生的根本，依賴於智海（智慧的海洋）作為源頭；含識之流，總體以法身（佛的真身）作為本體。離開這兩條路，請師父另外開示。 師父說：木馬白天嘶鳴，泥牛夜晚吼叫。 僧：這麼說，一句話才說出口，四眾（比丘、比丘尼、優婆塞、優婆夷）都沾受恩惠。 師父說：不要埋沒了大眾。 僧：如何是道（真理，道路）？ 師父說：高高低低。 僧：如何是道中人（修行者）？ 師父說：腳瘦草鞋寬。 師父說：有所問就會被點撥，沒有言語又會被呵斥。再為你們傳遞訊息，就像月宮裡的桂樹葉子婆娑搖曳。正因為眾生浩浩蕩蕩，追逐本末而不知歸向何處；處世茫茫然，依據生死而不知寄託何方。這都是因為業塵（業力形成的塵埃）的繫縛，意網（妄想形成的網）的矇蔽遮蓋，不能反省自身，迴轉光明，讓心源（心的本源）自我照耀。在名相上分別，與道就相差甚遠；建立的知見違背真實，並非是造化的緣故。如果全部都按照綱領來提持，即使是真金也會失去光澤。站立很久了，珍重。 臨江軍慧力院慧南禪師 僧：師父唱的是誰家的曲調？宗風傳承自哪位祖師？ 師父說：鐵牛不吃欄邊的草，逕直登上須彌山（佛教中的聖山）頂上睡覺。 僧：這麼說，過去在汝陽親自體會了禪旨，今天在臨江大力弘揚。 師父說：禮拜後退下吧。 僧：如何是佛（覺悟者）？ 師父說：頭大尾小。 僧：學人還不明白。 師父說：眉毛長三尺二。 僧：人人都在頂戴，見（佛）

【English Translation】 English version Monk: How is 'the world' (universe) represented? Master said: Pure Qi (vital energy) rises to become the sky, turbid Qi sinks to become the earth. Monk: In that case, isn't any blade of grass picked up at random 'the world'? Master said: What does that have to do with it? Successor of Zen Master Julian Zhenhui of Guanghui Monastery in Ruzhou Zen Master Daolong Yuanming of Huayan Monastery in Tokyo Monk: The root of sentient beings relies on the Sea of Wisdom as its source; the flow of consciousness takes the Dharmakaya (the body of the Buddha's essence) as its substance. Apart from these two paths, please give us another teaching, Master. Master said: The wooden horse neighs during the day, the clay ox roars at night. Monk: In that case, as soon as a word is spoken, the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) receive grace. Master said: Don't bury the assembly. Monk: What is the Dao (the Way, the Truth)? Master said: High and low. Monk: What is a person of the Dao (a practitioner)? Master said: Thin feet and wide straw sandals. Master said: If there is a question, you will be pointed out; if there is no speech, you will be scolded. Let me convey the message again, like the laurel leaves in the moon palace swaying. It is because sentient beings are vast and aimless, chasing after the root and the branch without knowing where to return; living in the world in confusion, relying on birth and death without knowing where to entrust themselves. This is all because of the entanglement of karmic dust and the obscuration of the net of intentions, unable to reflect on oneself, turn back the light, and let the source of the mind illuminate itself. Discriminating in names and forms is far from the Dao; establishing views that go against the truth is not due to creation. If everything is grasped by the outline, even true gold will lose its color. You have been standing for a long time. Take care. Zen Master Huinan of Huili Monastery in Linjiang Army Monk: Whose tune is the Master singing? Whose ancestral style is being inherited? Master said: The iron ox does not eat the grass by the fence, but goes straight to the top of Mount Sumeru (the sacred mountain in Buddhism) to sleep. Monk: In that case, you personally received the essence in Ruyang in the past, and today you are greatly propagating it in Linjiang. Master said: Bow and retreat. Monk: What is Buddha (the awakened one)? Master said: Big head and small tail. Monk: This student does not yet understand. Master said: Eyebrows are three feet two inches long. Monk: Everyone reveres and upholds, seeing (the Buddha).

---

者盡攢眉。師長噓一聲。僧拍手一下。便禮拜。

師云。一任𨁝跳。

汝州廣慧德宣禪師

問。祖祖相傳傳祖印。師今得法嗣何人。

師云。仲氏吹塤。(吁圓反)伯氏吹篪。(除奇切)。

僧曰。恁么則廣慧嫡子。首山之孫。

師云。切莫錯商量。

潭州神鼎山鴻諲禪師法嗣

澧州夾山靈泉子英禪師

問。如何是夾山境。

師云。舉世盡聞猿抱子。有誰曾見鳥銜花。

僧曰。如何是境中人。

師云。牧童歌曠野。樵父笑深云。

問。久負沒絃琴。請師彈一曲。

師云。擔版漢。

僧曰。一堂風冷澹。千古意分明。

師云。是什麼曲調。

問。如何是正法眼。

師云。日出扶桑照大千。

上堂云。梅天霖雨任沉暝。睏倦難教昧鶴形。不睡眼開心不異。非聞朝暮更惺惺。大眾。睡底自有睡底道理。不睡自有不睡底道理。

忽有人出問。如何是不睡底眼。

良久。云。日月不行忉利天。下座。

隨州善光山蘭禪師

問。玄機歷掌人皆向。今日當筵愿指南。

師云。海門橫鐵柱。

僧曰。恁么則神鋒不露頂。

師云。陸地釣魚舟。

僧曰。且禮

三拜。師便打。

師云。一見一切見。處處皆成現。龍門透過時。口裡無釣線。參。

天臺妙智寺光云禪師

問。如何是祖師西來意。

師云。東籬黃菊。

僧曰。意旨如何。

師云。九月重陽。

上堂。拈拄杖云。看看。祖師來也。汝等諸人於此薦取。若薦得。便請丹霄獨步。若薦不得。不免少林冷坐。卓一下。

潭州龍興禹禪師

問。郡僚僉請師登座。為人一句望宣揚。

師云。海晏河清。

僧曰。玄關已剖人皆聳。物外高奇鳥道分。

師云。四海歌謠賀太平。

上堂云。大道不遠。至理非遙。動靜卷舒。無非佛事。恁么說話。笑殺傍觀。且道如何得相應去。良久。云。千言萬語無人會。又逐流鶯過短墻。咄。

江陵開聖院寶情山主

問。如何是開聖境。

師云。三烏引路。

僧曰。如何是境中人。

師云。二虎巡山。

建中靖國續燈錄卷第四 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第五　　　［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十一世

明州雪竇山

【現代漢語翻譯】 現代漢語譯本 三拜。師父便打了他。

師父說：『一見便一切見，處處皆是顯現。龍門一旦透過去，口裡便沒有釣線了。』參！

天臺妙智寺光云禪師

問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』

師父說：『東籬的黃菊花。』

僧人說：『這意旨是什麼？』

師父說：『九月重陽節。』

上堂說法，拿起拄杖說：『看看，祖師（Patriarch）來了。你們這些人在此領會。若能領會，便請獨自在丹霄（Danxiao）中漫步。若不能領會，不免在少林寺（Shaolin Monastery）冷坐。』用拄杖敲了一下。

潭州龍興禹禪師

問：『郡里的官員們都請師父您登座，為人說一句，希望您宣揚。』

師父說：『海晏河清。』

僧人說：『玄妙的關竅已經剖開，人們都感到震驚，物外的奇特之處，如同鳥道般分明。』

師父說：『四海歌唱讚美太平。』

上堂說法，說：『大道不遠，至理非遙。動靜卷舒，無非佛事。』這樣說話，笑煞了旁觀者。且說如何才能相應呢？良久，說：『千言萬語無人會，又逐流鶯過短墻。』咄！

江陵開聖院寶情山主

問：『如何是開聖境？』

師父說：『三隻烏鴉引路。』

僧人說：『如何是境中人？』

師父說：『兩隻老虎巡山。』

《建中靖國續燈錄》卷第四 卍新續藏第 78 冊 No. 1556 《建中靖國續燈錄》

《建中靖國續燈錄》卷第五 ［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十一世

明州雪竇山

【English Translation】 English version He prostrated three times. The master then struck him.

The master said, 'One seeing is all seeing, everywhere becomes manifest. When the Dragon Gate (Longmen) is passed through, there is no fishing line in the mouth.' Investigate!

Chan Master Guangyun of Miaozhi Temple in Tiantai

Asked, 'What is the meaning of Bodhidharma's intention in coming from the West (Zushi Xilai Yi)?'

The master said, 'The yellow chrysanthemums by the eastern fence.'

The monk said, 'What is the meaning of this?'

The master said, 'The Double Ninth Festival in September.'

Entering the hall, he held up his staff and said, 'Look, the Patriarch (Zushi) has arrived. All of you should realize it here. If you realize it, then please stroll alone in the Danxiao (Danxiao). If you do not realize it, you will inevitably sit coldly in Shaolin Monastery (Shaolin Si).' He struck the ground once with the staff.

Chan Master Yu of Longxing Temple in Tanzhou

Asked, 'The officials of the prefecture all invite the master to ascend the seat, hoping you will proclaim a sentence for the people.'

The master said, 'The sea is calm and the river is clear.'

The monk said, 'The mysterious gate has been opened, and all are astonished; the extraordinary wonders beyond the world are as distinct as a bird's path.'

The master said, 'The four seas sing in praise of peace.'

Entering the hall, he said, 'The Great Way is not far, the ultimate principle is not distant. Movement and stillness, unfolding and gathering, are all Buddhist activities.' Speaking like this, the bystanders laugh. But how can one attain correspondence? After a long silence, he said, 'Thousands of words, no one understands; again, following the oriole past the low wall.' Ha!

Mountain Master Baoqing of Kaisheng Temple in Jiangling

Asked, 'What is the realm of Kaisheng?'

The master said, 'Three crows lead the way.'

The monk said, 'What are the people in the realm?'

The master said, 'Two tigers patrol the mountain.'

Continued Records of the Lamp, Jianzhong Jingguo Era, Volume 4 卍 New Continued Collection, Volume 78, No. 1556, Continued Records of the Lamp, Jianzhong Jingguo Era

Continued Records of the Lamp, Jianzhong Jingguo Era, Volume 5 [Song Dynasty Edition]

Compiled by Wei Bai, Chan Master of the Buddha Country, Abbot of Fayun Chan Temple in Tokyo (Your Servant)

Responding to the Occasion

Eleventh Generation of Chan Master Xingsi of Qingyuan Mountain in Luling

Xuedou Mountain in Mingzhou

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重顯明覺禪師法嗣

越州天衣山義懷禪師

姓陳氏。溫州樂清人。母因夢星殞于庭。祥光滿室。已而誕。師幼寡言笑。出語異眾。投誠出家。其受業師預夢神人告曰。明日法王來也。翌旦師至。即異待之。受具后。聞講經云應無所住而生其心。微有省悟。發問誥難。眾莫能對。

及游諸方。遍參知識。印可雖眾。未罄宗旨。后抵都下。遇言法華。拊師背曰。雲門．臨濟也。遂造蘇州翠峰明覺禪師法席。因汲水次。擔墮于地。豁然大悟。顯即印可。后住鐵佛．投子．柦林．廣教．景德．杉山．天衣．薦福。道化盛行。嗣法者悉世龍象。學士蘇澥．吏部蘇注。皆以師敬。

問。如何是佛。

師云。布發掩泥。橫身臥地。

僧曰。未審意旨如何。

師云。任是波旬也皺眉。

僧曰。恁么則謝師指示。

師云。西天此土。

問。如何是祖師西來意。

師云。泛杯千頃浪。登嶺萬重山。

問。如何是不動尊。

師云。一手提不起。

僧曰。未審意旨如何。

師云。進上　聖明君。

問。門庭肅靜。賓主歷然。不落化門。請師便道。

師云。陽氣發時無硬地。

僧曰。猶是建化門中。請師別道。

師云。

【現代漢語翻譯】 現代漢語譯本 重顯明覺禪師的法嗣

越州天衣山義懷禪師

俗姓陳，是溫州樂清人。他的母親夢見星星墜落在庭院中，祥光充滿整個房間，之後就生下了他。義懷禪師小時候沉默寡言，說出的話卻與衆不同。他投奔寺廟出家。他的授業師父事先夢見神人告訴他說：『明天法王就要來了。』第二天義懷禪師來到，授業師父就用特別的禮遇對待他。受具足戒后，聽到講經人說『應無所住而生其心』，心裡稍微有所領悟，於是發問詰難，眾人沒有誰能回答。

等到他遊歷各地，遍參各位知識，雖然得到很多人的印可，但始終沒有完全明白宗旨。後來到達都城，遇到有人講《法華經》，那人拍著他的背說：『（你像）雲門、臨濟一樣。』於是他前往蘇州翠峰明覺禪師的座下。有一次汲水時，水桶掉在地上，他豁然大悟，明覺禪師就印可了他。之後他先後住在鐵佛寺、投子寺、柦林寺、廣教寺、景德寺、杉山寺、天衣寺、薦福寺，他的教化非常盛行，繼承他法嗣的人都是人中龍象。學士蘇澥（蘇澥，人名）、吏部蘇注（蘇注，人名），都以對待老師的禮節來尊敬他。

有僧人問：『什麼是佛？』

義懷禪師說：『鋪開頭髮掩蓋泥土，橫著身體躺在地上。』

僧人說：『不知道您這話是什麼意思？』

義懷禪師說：『就算是魔王波旬（波旬，佛教中的欲界第六天之主，常擾亂修行者）也要皺眉頭。』

僧人說：『如果是這樣，那就感謝您的指示。』

義懷禪師說：『西天和此土（都一樣）。』

有僧人問：『什麼是祖師西來意？』

義懷禪師說：『酒杯漂浮在千頃波浪上，登上山嶺有萬重山。』

有僧人問：『什麼是不動尊？』

義懷禪師說：『一隻手提不起來。』

僧人說：『不知道您這話是什麼意思？』

義懷禪師說：『獻給聖明的君王。』

有僧人問：『門庭肅靜，賓主分明，不落入教化的門徑，請禪師直說。』

義懷禪師說：『陽氣發動時沒有堅硬的土地。』

僧人說：『這還是在建立教化的門徑中，請禪師另外說。』

義懷禪師說：『--』

【English Translation】 English version Successor of Zen Master Chongxian Mingjue

Zen Master Yihuai of Tianyi Mountain in Yuezhou

His surname was Chen, and he was from Yueqing in Wenzhou. His mother dreamed of a star falling in the courtyard, with auspicious light filling the room, and then she gave birth to him. The Master was taciturn in his childhood, and his words were different from others. He entered a monastery to become a monk. His ordination master had a dream in advance in which a divine person told him: 'The Dharma King will come tomorrow.' The next day, the Master arrived, and the ordination master treated him with special courtesy. After receiving the full precepts, he heard the sutra lecturer say, 'One should produce the mind that dwells nowhere,' and he had a slight understanding in his heart, so he asked questions and challenged, but no one could answer.

When he traveled to various places and visited various teachers, although he received approval from many, he never fully understood the essence of the teachings. Later, he arrived in the capital and encountered someone lecturing on the Lotus Sutra, who patted him on the back and said, '(You are like) Yunmen and Linji.' So he went to the seat of Zen Master Mingjue of Cuifeng in Suzhou. Once, while drawing water, the bucket fell to the ground, and he suddenly had a great enlightenment, and Mingjue Zen Master approved him. Afterwards, he lived successively in Tiefosi Temple, Touzi Temple, Danlin Temple, Guangjiao Temple, Jingde Temple, Shanshan Temple, Tianyi Temple, and Jianfu Temple. His teachings flourished greatly, and those who inherited his Dharma were all dragons and elephants among men. Scholars Su Xie (Su Xie, a personal name) and Libu Su Zhu (Su Zhu, a personal name) both respected him as a teacher.

A monk asked: 'What is Buddha?'

The Master said: 'Spreading hair to cover the mud, lying horizontally on the ground.'

The monk said: 'I don't know what your intention is?'

The Master said: 'Even Mara Papiyas (Papiyas, the lord of the sixth heaven of the desire realm in Buddhism, who often disturbs practitioners) would frown.'

The monk said: 'If so, then thank you for your instruction.'

The Master said: 'The Western Heaven and this land (are the same).'

A monk asked: 'What is the meaning of the Patriarch's coming from the West?'

The Master said: 'A wine cup floats on a thousand acres of waves, climbing the mountain ridge has ten thousand layers of mountains.'

A monk asked: 'What is the Immovable One?'

The Master said: 'One hand cannot lift it.'

The monk said: 'I don't know what your intention is?'

The Master said: 'Present it to the wise and enlightened ruler.'

A monk asked: 'The gate is quiet and solemn, the host and guest are distinct, not falling into the gate of edification, please Master speak directly.'

The Master said: 'When the yang energy arises, there is no hard ground.'

The monk said: 'This is still within the gate of establishing edification, please Master speak differently.'

The Master said: '--'

---

枯木無花莫怨春。

問。止止不須說。我法妙難思。作么生是難思底句。

師云。與人作榜樣。

僧曰。恁么則人天奔浪也。

師云。你到他處作么生舉。

僧曰。大家要分明。

師云。德山．臨濟權且寄庫。

問。投子下禪床。意旨如何。

師云。前頭是三門。中間是佛殿。

僧曰。忽遇客來。如何看待。

師云。水到渠成。隨後便打。

問。一言相契時如何。

師云。吃棒了退。

僧曰。三十年後。不忘師恩。師打一棒。

問。學人上來。請師說法。

師云。林間鳥噪。水底魚行。

問。三界無家。師歸何處。

師云。竹密不妨流水過。山高豈礙白雲飛。

僧曰。莫便是和尚安身處也。

師云。日出東方夜落西。

問。舊店新開時如何。

師云。汝不是南番舶主。

僧曰。開后如何。

師云。還我話頭來。

僧曰。遇舶主來時如何。

師云。想君不是金牙作。僧擬議。師便喝。僧亦喝。

師云。齊后鐘。

上堂云。云生谷口。水滴懸崖。猿嘯孤峰。雁橫碧落。眼睛定動。鼻孔遼天。箭發離弦。新羅國里。便下座。

上堂。良久

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---

。云。物境蕭條。寒風颳地。渡水胡僧。泛杯道士。筑著磕著。稽首不審。若問彼彼來由。各各隨浪逐浪。

上堂云。阇王殺父。圓悟無生。善星出家。生陷地獄。彼亦丈夫。各自退屈。通身是眼。見處偏枯。截斷眾流。正是隨波逐浪。諸仁者要會么。冬瓜長儱侗。瓠子曲彎彎。

上堂云。波澄鏡靜。魚龍可觀。手內絲綸。復將何用。東西浩渺。南北茫然。一笛橫吹。長天萬里。

上堂云。須彌頂上不扣金鐘。畢缽巖中無人聚會。山僧倒騎佛殿。諸人反著草鞋。朝游檀特。暮到羅浮。拄杖針筒。自家收取。

上堂云。衲僧橫說豎說。未知有頂門上眼。

時有僧問。如何是頂門上眼。

師云。衣穿瘦骨露。屋破看星眠。

問。如何是古佛機。

師云。得。僧無語。

師云。盡乾坤大地人。總解書。總識字。且道是那個得字。試定當看。若定當得。許你具正法眼。

上堂云。林間翠竹。陌上黃花。主伴交參。共談斯事。不用南詢諸友。東見文殊。一時向目前參取。行腳事畢。

上堂。大眾集定。云。上來打個不審。能消萬兩黃金。下去打個珍重。亦消得四天下供養。若作佛法話會。滴水難消。若作無事商量。眼中著屑。且作么生即是。良久。云。還

【現代漢語翻譯】 現代漢語譯本： 說：景象蕭條，寒風呼嘯。渡河的胡僧（指來自西域的僧人），飲酒的道士，都在磕頭作揖，不知所措。如果問他們從哪裡來，他們都只是隨波逐流。

上堂說法：阿阇世王（Ajatasattu，印度摩揭陀國國王）弒父，圓悟克勤（Yuanwu Keqin，禪宗大師）說這是無生之理。善星比丘（善星比丘，佛陀弟子）出家，卻墮入地獄。他們也是大丈夫，卻各自退縮。全身都是眼睛，見解卻偏頗。截斷眾流，正是隨波逐浪。各位仁者想明白嗎？冬瓜長而笨拙，葫蘆彎彎曲曲。

上堂說法：波浪平靜，鏡面清澈，魚龍都清晰可見。手中有了釣魚的絲線，還用得著什麼呢？東西浩渺，南北茫然。一笛橫吹，長天萬里。

上堂說法：須彌山（Sumeru，佛教中的世界中心）頂上不敲金鐘，畢缽巖（Pippala Cave，佛陀曾居住的地方）中無人聚集。老僧我倒騎在佛殿上，各位反穿著草鞋。早上游歷檀特山（Dandaka，印度神話中的森林），晚上到達羅浮山（Luofu Mountain，中國道教名山）。拄杖和針筒，自己收好。

上堂說法：衲僧（指僧人）橫說豎說，卻不知道頂門上還有一隻眼睛。

這時有僧人問：什麼是頂門上的眼睛？

師父說：衣服穿破了露出瘦骨，屋子破了只能看著星星睡覺。

問：什麼是古佛的機鋒？

師父說：得。（僧人無語）

師父說：整個天地間的人，都懂得寫字，都認識字。那麼，說說看，是哪個『得』字？試著確定一下。如果能確定，就允許你具備正法眼。

上堂說法：林間的翠竹，田埂上的黃花，主體和客體相互交融，共同談論此事。不用向南方的朋友詢問，也不用向東方去拜見文殊菩薩（Manjusri，佛教菩薩，象徵智慧），一時之間就在眼前參悟。行腳的事情就結束了。

上堂說法：大眾集合完畢，說：上來打個招呼，能消耗萬兩黃金。下去說聲珍重，也能消耗四天下的供養。如果當作佛法來談論，一滴水都難以消化。如果當作沒事來商量，眼中就像進了灰塵。那麼，該怎麼辦呢？（停頓很久）說：還……

【English Translation】 English version: He said: The scenery is desolate, and the cold wind sweeps the ground. The Hu monks (referring to monks from the Western Regions) crossing the river and the Taoist priests drinking wine are all kowtowing and prostrating, at a loss. If you ask them where they come from, they are all just drifting with the waves.

Ascending the hall to preach: King Ajatasattu (King of Magadha in India) killed his father, and Yuanwu Keqin (Zen master) said that this is the principle of no-birth. Bhikkhu Sunaksatra (Sunaksatra, a disciple of the Buddha) became a monk but fell into hell. They are also great men, but they each retreated. The whole body is eyes, but the views are biased. Cutting off the flow of the masses is precisely drifting with the waves. Do you all want to understand? The winter melon is long and clumsy, and the gourd is curved.

Ascending the hall to preach: The waves are calm, the mirror is clear, and the fish and dragons are clearly visible. Now that you have the fishing line in your hand, what else do you need? The east and west are vast, and the north and south are boundless. A flute is played horizontally, and the sky is vast for thousands of miles.

Ascending the hall to preach: No golden bell is struck on the top of Mount Sumeru (the center of the world in Buddhism), and no one gathers in Pippala Cave (where the Buddha once lived). I, the old monk, ride upside down on the Buddha hall, and you all wear straw sandals backwards. In the morning, I travel to Dandaka (a forest in Indian mythology), and in the evening, I arrive at Mount Luofu (a famous Taoist mountain in China). Keep your staff and needle tube yourself.

Ascending the hall to preach: The monks speak horizontally and vertically, but they don't know that there is an eye on the top of their heads.

At this time, a monk asked: What is the eye on the top of the head?

The master said: The clothes are torn, revealing thin bones, and the house is broken, so you can only sleep looking at the stars.

Asked: What is the ancient Buddha's opportunity?

The master said: Got it. (The monk was speechless)

The master said: All the people in the whole world know how to write and read. So, tell me, which 'got' is it? Try to determine it. If you can determine it, you are allowed to have the eye of the true Dharma.

Ascending the hall to preach: The green bamboo in the forest, the yellow flowers on the ridge, the subject and object blend together, and discuss this matter together. There is no need to ask friends in the south, nor to visit Manjusri Bodhisattva (a Buddhist bodhisattva, symbolizing wisdom) in the east. In a moment, enlighten yourself before your eyes. The matter of traveling is over.

Ascending the hall to preach: The crowd gathered and said: Coming up to say hello can consume ten thousand taels of gold. Going down to say goodbye can also consume the offerings of the four worlds. If it is discussed as the Dharma, it is difficult to digest even a drop of water. If it is discussed as nothing, it is like dust in the eyes. So, what should we do? (Pause for a long time) Said: Still...

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會么。珍重。

上堂云。夫為宗師。須是奪耕人之牛。饑人之食。遇賤即貴。遇貴即賤。奪耕人之牛。令他苗稼豐登。奪饑人之食。令他永絕飢渴。遇賤即貴。握土成金。遇貴即賤。變金成土。老僧亦不奪耕人之牛．饑人之食。何謂。耕人之牛。我復何用。饑人之食。我復何餐。我也不握土成金。也不變金作土。何也。金是金。土是土。玉是玉。石是石。僧是僧。俗是俗。古今天地。古今人倫。古今日月。雖然如此。打破大散關。幾個迷逢達磨。

上堂云。一鉗一錘。抽釘㧞楔。大唐鼓鞴。新羅打鐵。諸仁者。盡乾坤大地是個槌。且道棲在什麼處。若更問你么鉗。與山僧一時敗闕。參。

上堂云。雁過長空。影沈寒水。水無沈影之心。雁無遺蹤之意。若能如是。方解向異類中行。不用續鳧截鶴。夷岳杯壑。放行也。百丑千拙。收來也。攣攣拳拳。用之。則敢與八大龍王鬥富。不用。都來不直半分錢。參。

上堂云。髑髏常幹世界。鼻孔摩觸家風。芭蕉聞雷開。葵花隨日轉。諸仁者。芭蕉聞雷開。還有耳么。葵花隨日轉。還有眼么。若也會得。西天即是此土。若也不會。七九六十三。收。

上堂云。云籠古殿。迦葉攢眉。露滴階墀。空生淚泣。森羅舉唱。孰是知音。水乳難分。鵝王善別

【現代漢語翻譯】 現代漢語譯本：

上堂開示說：作為宗師，必須奪走農夫耕田的牛，奪走飢餓之人的食物。遇到低賤的就使之高貴，遇到高貴的就使之低賤。奪走農夫的牛，是爲了使他的莊稼豐收；奪走飢餓之人的食物，是爲了使他永遠斷絕飢渴。遇到低賤的就使之高貴，能握土成金；遇到高貴的就使之低賤，能變金成土。老衲我不奪走農夫的牛，也不奪走飢餓之人的食物。為什麼呢？耕田的牛，我有什麼用處？飢餓之人的食物，我又吃什麼呢？我也不握土成金，也不變金為土。為什麼呢？金就是金，土就是土，玉就是玉，石頭就是石頭，僧人就是僧人，俗人就是俗人，古今天地如此，古今人倫如此，古今日月如此。雖然如此，打破大散關，有幾個迷途的人能遇到達磨（Bodhidharma，禪宗始祖）？

上堂開示說：一下鉗，一錘子，用來拔釘子，起木楔。大唐的鼓風爐，新羅（Silla，古代朝鮮國家）的打鐵匠。各位仁者，整個乾坤大地就是一個錘子，那麼請問，應該棲身在什麼地方呢？如果再問你鉗子在哪裡，我和你們就一起失敗了。參！

上堂開示說：大雁飛過長空，影子沉入寒冷的水中。水沒有留下影子的心思，雁也沒有留下軌跡的意圖。如果能夠像這樣，才能在不同的事物中行走。不用續接野鴨的短腿，截斷仙鶴的長腿，也不用削平高山來填滿山谷。放開時，顯得百般醜陋，千般笨拙；收回來時，又顯得緊緊收縮，彎彎曲曲。用它的時候，敢於與八大龍王（Eight Great Dragon Kings，佛教護法神）比富；不用它的時候，一文不值。參！

上堂開示說：骷髏常常觸及世界，鼻孔摩挲著家風。芭蕉聽到雷聲就開花，葵花隨著太陽轉動。各位仁者，芭蕉聽到雷聲就開花，它有耳朵嗎？葵花隨著太陽轉動，它有眼睛嗎？如果能夠領會，西天（Western Paradise，西方極樂世界）就是這裡；如果不能領會，七九六十三。收！

上堂開示說：雲霧籠罩著古老的殿堂，迦葉（Kasyapa，釋迦牟尼佛的大弟子）皺著眉頭；露水滴落臺階，須菩提（Subhuti，釋迦牟尼佛的十大弟子之一，以『解空第一』著稱）暗自哭泣。眾多事物一起發出聲音，誰是真正的知音？水和乳難以分辨，鵝王卻能善於分辨。

【English Translation】 English version:

The master addressed the assembly, saying: To be a master, one must seize the farmer's ox and the hungry person's food. When encountering the lowly, make them noble; when encountering the noble, make them lowly. Seizing the farmer's ox allows his crops to flourish; seizing the hungry person's food allows them to forever end hunger and thirst. Making the lowly noble is like grasping earth and turning it into gold; making the noble lowly is like turning gold into earth. This old monk neither seizes the farmer's ox nor the hungry person's food. Why? What use do I have for the farmer's ox? What would I eat of the hungry person's food? I neither grasp earth to turn it into gold, nor turn gold into earth. Why? Gold is gold, earth is earth, jade is jade, stone is stone, a monk is a monk, a layman is a layman. The heavens and earth of ancient and modern times, the human relations of ancient and modern times, the sun and moon of ancient and modern times are all as they are. Even so, breaking through the Dasanguan Pass, how many lost ones will encounter Bodhidharma (達磨, the first patriarch of Zen Buddhism)?

The master addressed the assembly, saying: One pair of pliers, one hammer, to pull nails and remove wedges. The bellows of the Great Tang, the blacksmiths of Silla (新羅, an ancient Korean kingdom). All of you, this entire universe is a hammer. Tell me, where should one dwell? If you ask me again about the pliers, I and you will fail together. Investigate!

The master addressed the assembly, saying: A wild goose flies across the long sky, its shadow sinks into the cold water. The water has no intention of retaining the shadow, and the goose has no intention of leaving a trace. If one can be like this, then one can walk among different kinds of beings. There is no need to continue the short legs of the duck or cut off the long legs of the crane, nor to level mountains to fill valleys. When released, it appears a hundred times ugly and a thousand times clumsy; when retracted, it appears tightly contracted and curled up. When used, one dares to compete in wealth with the Eight Great Dragon Kings (八大龍王, protectors of Buddhism); when not used, it is not worth half a penny. Investigate!

The master addressed the assembly, saying: A skull constantly touches the world, the nostrils caress the family tradition. The banana tree blossoms upon hearing thunder, the sunflower turns with the sun. All of you, does the banana tree have ears when it blossoms upon hearing thunder? Does the sunflower have eyes when it turns with the sun? If you can understand, the Western Paradise (西天, the Pure Land of Amitabha Buddha) is here; if you cannot understand, seven nines are sixty-three. Gather it in!

The master addressed the assembly, saying: Clouds shroud the ancient hall, Kasyapa (迦葉, one of the principal disciples of the Buddha) knits his brows; dew drips on the steps, Subhuti (須菩提, one of the ten principal disciples of the Buddha, known for his understanding of emptiness) weeps silently. The myriad phenomena sing together, who is the true listener? Milk and water are difficult to distinguish, but the goose king is skilled at discerning.

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。忽然頂門眼開。莫道山僧壓良為賤。下座。

上堂云。夫宗師提談祖道。有自受用三昧．他受用三昧。若論自受用三昧。三世諸佛立在下風。文殊提鞋。普賢挈杖。未為分外。放一線道。說他受用三昧。一塵一佛土。一葉一釋迦。重重樓閣。無盡善財。眠底是眠底彌勒。立底是立底釋迦。所以病有千差。藥興萬種。

二千年前。靈山會上有五百比丘得四禪定。具五神通。以宿命智各各見過去殺父．殺母．殺阿羅漢及諸重罪。于自心內各懷疑怖。於是文殊手握利劍。以逼如來。世尊謂文殊曰。住。住。不應作逆。句得害我。我必被害。為善被害。文殊師利。從本已來。無有我人。但以內心見有我人。內心起時。我必被害。即名為害。於是五百比丘各各自悟本心。如夢如幻。于夢幻中無有父母．能生．所生。乃至殺阿羅漢等。五百比丘異口同音。乃贊文殊云。文殊大智士。深達法源底。自手握利劍。持逼如來身。如劍佛亦爾。一相無有二。無相無所生。是中雲何殺。諸仁者。作么生說個如劍佛亦爾。

拈拄杖云。看看。文殊菩薩變作楖𣗖拄杖。在山僧手裡。良久。云。你若近前。卻變作金剛寶劍。你若退後。卻變作德山．臨濟。蔡州個個瓦解冰消。擊禪床。下座。

上堂云。靈源絕跡。普現色

【現代漢語翻譯】 現代漢語譯本： 忽然間，頂門眼開了。不要說山僧我欺壓良善，把他們當作低賤的人看待。下座。

上堂說法：宗師提倡談論祖師之道，有自受用三昧（自己體驗禪定的境界）、他受用三昧（使他人受益的禪定境界）。如果說自受用三昧，三世諸佛都要站在下風，文殊菩薩為之提鞋，普賢菩薩為之扶杖，也不算過分。放開一線生機，說說他受用三昧，一粒微塵就是一個佛土，一片樹葉就是一個釋迦牟尼佛，重重疊疊的樓閣，無盡的善財童子。睡覺的是睡覺的彌勒佛，站立的是站立的釋迦牟尼佛。所以，病癥有千差萬別，藥物也應運而生。

二千年前，靈山法會上，有五百比丘（出家修行的男子）得到四禪定（四種禪定境界），具備五神通（五種神通能力）。他們用宿命智（瞭解過去世的能力）各自看到過去殺父、殺母、殺阿羅漢（斷絕煩惱，值得尊敬的人）以及各種重罪的景象，在自己心中各自懷疑恐懼。於是，文殊菩薩手握利劍，逼迫如來（佛）。世尊（釋迦牟尼佛）對文殊菩薩說：『住手！住手！不應該作逆。你用言語逼迫我，尚且不能傷害我，何況用劍來殺我呢？即使我被殺害，也是因為我過去所造的善業而遭受的果報。文殊師利（文殊菩薩的尊稱），從根本上來說，沒有我，也沒有人。只是因為內心見到有我、有人，內心生起這種念頭時，就認為我必定會被殺害，這就叫做殺害。』於是，五百比丘各自領悟到本心，如同夢幻一般。在夢幻中，沒有父母，沒有能生者，也沒有所生者，乃至沒有殺阿羅漢等事情。五百比丘異口同聲地讚歎文殊菩薩說：『文殊大智士，深達法源底。自手握利劍，持逼如來身。如劍佛亦爾，一相無有二。無相無所生，是中雲何殺？』各位仁者，你們怎麼理解『如劍佛亦爾』這句話呢？

拿起拄杖說：『看看，文殊菩薩變成楖𣗖（一種木名）拄杖，在山僧我手裡。』停頓良久，說：『你若靠近，它就變成金剛寶劍；你若退後，它就變成德山（唐代禪宗大師）、臨濟（唐代禪宗大師）。蔡州的叛軍個個都像瓦解冰消一樣。』敲擊禪床，下座。

上堂說法：靈源（清凈的本源）斷絕了軌跡，普遍顯現各種色相。

【English Translation】 English version: Suddenly, the eye of the crown of the head opens. Don't say that this mountain monk is oppressing the good and treating them as lowly. Descend from the seat.

Ascending the hall, he said: 'When a Zen master advocates and discusses the way of the patriarchs, there is the Samadhi (state of meditative consciousness) of self-enjoyment and the Samadhi of benefiting others. If we talk about the Samadhi of self-enjoyment, all the Buddhas of the three worlds stand at a disadvantage. Mañjuśrī (Bodhisattva of wisdom) carrying shoes for them, Samantabhadra (Bodhisattva of universal virtue) holding a staff for them, would not be considered excessive. Opening a line of opportunity, let's talk about the Samadhi of benefiting others: one dust mote is a Buddha-land, one leaf is a Śākyamuni (historical Buddha). Layer upon layer of pavilions, endless Sudhana (pilgrim in the Avatamsaka Sutra). The one sleeping is the sleeping Maitreya (future Buddha), the one standing is the standing Śākyamuni. Therefore, there are thousands of different illnesses, and ten thousand kinds of medicines arise accordingly.'

'Two thousand years ago, at the Vulture Peak assembly, there were five hundred Bhikṣus (ordained monks) who attained the four Dhyānas (states of meditation) and possessed the five Abhijñās (supernatural powers). Using their knowledge of past lives, they each saw past instances of killing their fathers, killing their mothers, killing Arhats (enlightened beings worthy of respect), and various other grave sins. In their own minds, they each felt doubt and fear. Thereupon, Mañjuśrī held a sharp sword in his hand and threatened the Tathāgata (Buddha). The World-Honored One (Śākyamuni Buddha) said to Mañjuśrī: 'Stop! Stop! You should not act perversely. Even if you verbally coerce me, you cannot harm me, let alone kill me with a sword? Even if I am killed, it is because of the karmic retribution I suffer from the good deeds I have done in the past. Mañjuśrī, from the very beginning, there is no 'I' and no 'person'. It is only because the mind sees that there is an 'I' and a 'person'. When this thought arises in the mind, it is thought that I will surely be killed, and this is called killing.' Thereupon, the five hundred Bhikṣus each realized their original mind, like a dream or an illusion. In the dream or illusion, there are no parents, no one who gives birth, and no one who is born, and there is no such thing as killing an Arhat. The five hundred Bhikṣus praised Mañjuśrī in unison, saying: 'Mañjuśrī, great wise one, deeply understands the source of the Dharma. He holds a sharp sword in his own hand and threatens the body of the Tathāgata. The sword and the Buddha are also like this, one form without two. Without form, nothing is born. How can there be killing in this?' Worthy ones, how do you explain the phrase 'The sword and the Buddha are also like this'?'

Picking up the staff, he said: 'Look, Mañjuśrī Bodhisattva has transformed into a Zhezhang (a type of wood) staff, in the hands of this mountain monk.' After a long pause, he said: 'If you approach, it will transform into a Vajra (diamond) sword; if you retreat, it will transform into Deshan (Zen master of the Tang Dynasty) and Linji (Zen master of the Tang Dynasty). The rebels in Caizhou all disintegrated like melting ice. Striking the Zen platform, he descended from the seat.'

Ascending the hall, he said: 'The spiritual source (pure origin) has cut off traces, universally manifesting various forms.'

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身。法離斷常。有無堪示。所以道。塵塵不見佛。剎剎不聞經。要會靈山親授記。晝見日。夜見星。良久。云。若到諸方。不得錯舉。參。

信州廣教景先禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。有水皆含月。無山不帶云。

僧曰。不睹雲中雁。焉知沙塞寒。

師云。胡言易會。漢語難明。

饒州妙果院自政禪師

問。香風滿路人皆委。一朵蓮開事若何。

師云。相識滿天下。

僧曰。一堂風冷澹。千古意分明。

師云。只恐不是玉。

僧曰。適來已蒙師指示。人天一會盡沾恩。

師云。切忌盈虛。

舒州東禪院賢禪師

問。說佛說祖。魔魅家風。演妙談真。未為極則。去此二途。請師別道。

師云。放汝三十棒。僧便喝。

師云。罪不重科。僧以手畫一畫。

師云。野狐精。

僧曰。且禮和尚三拜。

師云。一任𨁝跳。

蘇州薦福知一禪師

問。知師久唱韶陽曲。北斗藏身事若何。

師云。片帆離古岸。

僧曰。恁么則雲門重孫。雪竇嫡子。

師云。風送過滄洲。

上堂云。雪嶺泥牛吼。雲門木馬嘶。巨靈分大華。嚴子隱深溪。

越州

【現代漢語翻譯】 現代漢語譯本 身（指眾生的身體）。法（指佛法）超越了斷滅和常存的二種極端。有和無都難以用來展示它。所以說，『塵埃之中也見不到佛，每個剎土都聽不到經聲。』想要領會靈山會上釋迦牟尼佛親自授記的真意，就像白天見到太陽，夜晚見到星星一樣明顯。』（禪師）停頓了片刻，說：『如果到各地去弘法，不要錯誤地引用這些話。』參！

信州廣教景先禪師

僧問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 禪師說：『有水的地方都映著月亮，沒有山的地方不帶著雲彩。』 僧說：『不看到雲中的大雁，怎麼知道邊塞的寒冷？』 禪師說：『胡人的話容易理解，漢語卻難以明白。』

饒州妙果院自政禪師

僧問：『香風吹滿道路，人人都知道，一朵蓮花開放，這件事又如何呢？』 禪師說：『相識的人遍天下。』 僧說：『整個禪堂都清冷淡泊，千古的真意也分明展現。』 禪師說：『只怕不是真正的玉。』 僧說：『剛才已經蒙禪師您指示，人天大眾都沾受了恩惠。』 禪師說：『切記不要自滿而招致虧損。』

舒州東禪院賢禪師

僧問：『說佛說祖，是魔的迷惑人的家風；演說微妙的真理，還不是最高的境界。去除這兩條路，請禪師另外說。』 禪師說：『放你三十棒！』僧人便大喝一聲。 禪師說：『罪過不能重複懲罰。』僧人用手畫了一下。 禪師說：『野狐精！』 僧說：『且讓我向和尚您禮拜三拜。』 禪師說：『任你跳來跳去。』

蘇州薦福知一禪師

僧問：『知道禪師您長久以來唱著韶陽（韶山，指南禪宗）的曲調，北斗星藏身這件事又如何呢？』 禪師說：『一片帆船離開了古老的岸邊。』 僧說：『這樣說來，您是雲門（雲門宗）的重孫，雪竇（雪竇禪師）的嫡子。』 禪師說：『風把船送過了滄洲。』

上堂時說：『雪山的泥牛在吼叫，雲門的木馬在嘶鳴。巨靈神劈開了華山，嚴子陵隱居在深溪之中。』

越州

【English Translation】 English version The body (referring to the body of sentient beings). The Dharma (referring to the Buddha's teachings) transcends the two extremes of annihilation and permanence. Existence and non-existence are both inadequate to demonstrate it. Therefore, it is said, 'Buddhas are not seen in every dust mote, and sutras are not heard in every land.' To understand the true meaning of Shakyamuni Buddha's personal prediction at the Vulture Peak assembly, it is as clear as seeing the sun in the day and the stars at night.' (The Zen master) paused for a moment and said, 'If you go to various places to propagate the Dharma, do not misquote these words.' Participate!

Zen Master Jingxian of Guangjiao Temple in Xinzhou

A monk asked: 'Whose tune does the master sing? Whose lineage does your Zen tradition inherit?' The master said: 'Wherever there is water, it reflects the moon; wherever there is no mountain, it carries clouds.' The monk said: 'Without seeing the wild geese in the clouds, how can one know the cold of the borderlands?' The master said: 'Foreign languages are easy to understand, but Chinese is difficult to comprehend.'

Zen Master Zizheng of Miaoguo Temple in Raozhou

A monk asked: 'The fragrant breeze fills the road, and everyone knows it. When a lotus flower blooms, what is the matter?' The master said: 'Acquaintances are all over the world.' The monk said: 'The entire Zen hall is cold and serene, and the meaning of the ages is clearly revealed.' The master said: 'I'm just afraid it's not real jade.' The monk said: 'I have already received your instructions, Master, and all beings in heaven and earth are blessed.' The master said: 'Be careful to avoid fullness leading to emptiness.'

Zen Master Xian of Dongchan Temple in Shuzhou

A monk asked: 'Speaking of Buddhas and speaking of patriarchs is the style of demons and ghosts; expounding subtle truths is not the ultimate. Leaving these two paths, please, Master, speak differently.' The master said: 'Give you thirty blows!' The monk then shouted loudly. The master said: 'A crime is not punished twice.' The monk drew a line with his hand. The master said: 'Wild fox spirit!' The monk said: 'Let me bow to the abbot three times.' The master said: 'Let you jump around as you please.'

Zen Master Zhiyi of Jianfu Temple in Suzhou

A monk asked: 'Knowing that you, Master, have long been singing the tune of Shaoyang (Mount Shao, referring to Southern Zen), how is the matter of the Big Dipper hiding its body?' The master said: 'A single sail leaves the ancient shore.' The monk said: 'In that case, you are the great-grandson of Yunmen (Yunmen School) and the direct descendant of Xuedou (Zen Master Xuedou).' The master said: 'The wind sends the boat across Cangzhou.'

In the Dharma hall, he said: 'The mud ox of Snow Mountain roars, the wooden horse of Yunmen neighs. The giant spirit split Mount Hua, and Yan Ziling hid in the deep stream.'

Yuezhou

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天衣在和禪師

問。祖祖相傳傳祖印。師今得法嗣何人。

師云。人將語試。水將杖探。

僧曰。廓周沙界。

師云。一夜歌開盡。百花猶未知。

湖州海會擇芝禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。寶鏡當臺。

僧曰。恁么則雪竇嫡子。

師云。窺天鑒地。

越州稱心省倧禪師

問。已赴稱心。將離雙澗。如何是不動尊。

師云。上馬見路。

僧曰。恁么則動而常寂。

師云。千里萬里。

問。五葉香風清宇宙。師今得法嗣何人。

師云。言前打當。句後分明。

僧曰。恁么則黃河清有日。雪嶺木人歡。

師云。且喜勿交涉。

問。如何是祖師西來意。

師云。行人念路。

僧曰。學人不會。

師云。緊帩草鞋。

問。學人未識佛性。乞師指個入頭。

師云。一雨普沾。千山秀色。

僧曰。未審如何保任。

師云。退身三步。

問。如何是道。

師云。縱橫十字。

僧曰。如何是道中人。

師云。相逢不下馬。各自有前程。

上堂云。佛種從緣起。是故說一乘。拈拄杖云。拄杖是緣。那個是佛種。拄

【現代漢語翻譯】 現代漢語譯本 天衣在和禪師

問：祖祖相傳，傳的是什麼祖印？禪師您如今得法，師承何人？

師云：有人用言語試探，如同用水用杖來探測深淺。

僧曰：廓然周遍整個沙界。

師云：一夜之間歌聲傳開，百花盛開，卻還不知道發生了什麼。

湖州海會擇芝禪師

問：禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？

師云：如同寶鏡當臺，纖毫畢現。

僧曰：這麼說來，您是雪竇禪師的嫡傳弟子了。

師云：能窺視天，能鑑察地。

越州稱心省倧（zōng）禪師

問：已經來到稱心道場，即將離開雙澗。如何是不動尊（指佛，象徵堅定不移的真如本性）？

師云：上了馬才能見到路。

僧曰：這麼說來，就是動中常寂了。

師云：即使相隔千里萬里。

問：五葉（指禪宗五家）的香風吹遍宇宙，禪師您如今得法，師承何人？

師云：在話語之前就要打斷，在話語之後要分明。

僧曰：這麼說來，就是等到黃河水清的那一天，雪山上的木頭人也會歡笑。

師云：暫且慶幸我們之間沒有瓜葛。

問：如何是祖師西來意（指達摩祖師從西方來到中國的真正目的）？

師云：如同行人心中想著道路。

僧曰：學人還是不明白。

師云：那就把裹腳布和草鞋緊一緊。

問：學人尚未認識佛性，懇請禪師指點一個入門的途徑。

師云：一場雨普遍滋潤，千山都呈現出秀麗的景色。

僧曰：不知道應該如何保任（保持和任運）？

師云：退後三步。

問：如何是道？

師云：縱橫交錯的十字路口。

僧曰：如何是道中人？

師云：相逢也不下馬，各自有各自的前程。

上堂開示說：佛種從因緣而生起，所以才說有一乘（唯一的成佛之道）。拿起拄杖說：拄杖是因緣，那麼哪個是佛種？

【English Translation】 English version Tianyi Zaihe Zen Master

Asked: 'What is the ancestral seal passed down from generation to generation? From whom did the Master inherit the Dharma?'

The Master said: 'People use words to test, like using a staff to probe the depth of water.'

The monk said: 'It encompasses the entire realm of existence.'

The Master said: 'The song spread throughout the night, and a hundred flowers bloomed, yet they still don't know what happened.'

Zezhi Zen Master of Haihui Temple in Huzhou

Asked: 'Whose tune does the Master sing? From whom does the lineage of the school inherit?'

The Master said: 'Like a precious mirror on a stand.'

The monk said: 'In that case, you are a direct disciple of Zen Master Xuedou (Xuědòu).'

The Master said: 'Able to see the heavens and discern the earth.'

Shengzong (Shěngzōng) Zen Master of Chengxin Temple in Yuezhou

Asked: 'Having arrived at Chengxin, and about to leave Shuangjian, what is the Immovable Honored One (referring to the Buddha, symbolizing the unwavering true nature)?'

The Master said: 'Only when you mount the horse do you see the road.'

The monk said: 'In that case, it is constant stillness within movement.'

The Master said: 'Even across thousands of miles.'

Asked: 'The fragrant breeze of the five houses (referring to the five schools of Chan Buddhism) clears the universe. From whom did the Master inherit the Dharma?'

The Master said: 'Interrupt before the words are spoken, and be clear after the words are said.'

The monk said: 'In that case, it's like waiting for the Yellow River to run clear, and the wooden man on the snowy mountain to rejoice.'

The Master said: 'Be glad that there is no involvement between us.'

Asked: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West (referring to the true purpose of Bodhidharma's arrival in China from the West)?'

The Master said: 'Like a traveler thinking of the road.'

The monk said: 'This student does not understand.'

The Master said: 'Tighten your leggings and straw sandals.'

Asked: 'This student has not yet recognized Buddha-nature. I beg the Master to point out an entry point.'

The Master said: 'One rain universally moistens, and a thousand mountains display their beautiful colors.'

The monk said: 'I don't know how to maintain and nurture it.'

The Master said: 'Take three steps back.'

Asked: 'What is the Dao?'

The Master said: 'A crossroads with vertical and horizontal paths.'

The monk said: 'What is a person of the Dao?'

The Master said: 'They don't dismount when they meet, each has their own journey ahead.'

Ascending the Dharma hall, he said: 'The Buddha-seed arises from conditions, therefore it is said there is one vehicle (the one path to Buddhahood).' Raising his staff, he said: 'The staff is the condition, so what is the Buddha-seed?'

---

杖是一乘法。那個是緣。遮里參見釋迦老子了。卻買草鞋行腳。不得向衲僧門下過。打折汝腰。且道衲僧據個什麼。良久。云。三十年後莫孤負人。卓一下。

明州上山德隆禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。有時直上孤峰頂。月下披雲嘯一聲。

僧曰。乳峰一枝。此日獨秀。

師云。龍蛇易辨。衲子難瞞。

僧曰。謝師方便。

師云。一撥便轉。

越州稱心清演禪師

問。知師久蘊囊中寶。今日當筵略借看。

師云。紅日一輪。

僧曰。學人不會。

師云。清風四起。

僧曰。恁么則雪竇嫡子。

師云。莫亂道。

明州岳林藏院宗善禪師

問。如何是道。

師云。深耕淺種。

僧曰。如何是道中人。

師云。田舍奴。

問。如何是末上訊息。

師云。獨掌不浪鳴。僧禮拜。師便打。

杭州證聖守環禪師

問。金輪示跡。玉㲲垂芳。古路坦然。如何舉唱。

師云。千年常住一朝僧。

僧曰。恁么則云生嶺上。

師云。更有奇特么。僧便喝。師亦喝。

僧曰。兩重公案。師噓一聲。

杭州承天傳宗禪師

開堂日。上

【現代漢語翻譯】 現代漢語譯本 禪杖所代表的是唯一通往真理的道路。那個『緣』指的是什麼呢？（我已經）在這裡參見過釋迦老子（釋迦牟尼佛的尊稱）。（即便如此）仍然要自己買草鞋去四處雲遊。但是，絕對不能在禪僧門下停留。否則，我會打斷你的腰。（你們）且說說禪僧所依據的是什麼？（禪師）沉默良久，然後說：『三十年後，不要辜負了（我）這個人。』（禪師）用禪杖敲了一下。

明州上山德隆禪師

僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 禪師說：『有時我會直接登上孤高的山峰頂端，在月光下披著雲彩長嘯一聲。』 僧人說：『（您就像）乳峰上的一枝花，今天獨自綻放光彩。』 禪師說：『龍和蛇容易分辨，但禪僧的心思難以欺瞞。』 僧人說：『感謝禪師的方便開示。』 禪師說：『稍微撥動一下，方向就轉變了。』

越州稱心清演禪師

僧人問：『早就知道禪師您蘊藏著珍貴的寶物，今天在這法會之上，能否稍微借給我們看看？』 禪師說：『一輪紅日。』 僧人說：『學人我不明白。』 禪師說：『清風四起。』 僧人說：『這麼說來，您就是雪竇禪師的嫡傳弟子了。』 禪師說：『不要胡說。』

明州岳林藏院宗善禪師

僧人問：『什麼是道？』 禪師說：『深耕淺種。』 僧人問：『什麼是道中人？』 禪師說：『種田的農夫。』 僧人問：『什麼是最終的訊息？』 禪師說：『一隻手掌拍不出聲音。』僧人行禮拜謝。禪師隨即就打了他。

杭州證聖守環禪師

僧人問：『金輪王的示現，玉㲲（一種絲織品）的垂掛，古老的道路坦蕩開闊，應該如何宣揚？』 禪師說：『千年的常住寺院，迎來了一朝的僧人。』 僧人說：『這麼說來，就像雲彩在山嶺上產生。』 禪師說：『還有更奇特的嗎？』僧人隨即大喝一聲。禪師也大喝一聲。 僧人說：『這是兩重公案。』禪師噓了一口氣。

杭州承天傳宗禪師

開堂日，上

【English Translation】 English version The staff represents the One Vehicle (Ekayana), the single path to enlightenment. What is that 'condition' (緣, yuan) referring to? I have already paid homage to Shakyamuni Buddha (釋迦老子, Shìjiā Lǎozi, a respectful term for Shakyamuni Buddha) here. Yet, I still need to buy straw sandals and travel around. However, you must not stay under the tutelage of any Chan (禪, Chán) monks. Otherwise, I will break your back. Tell me, what do Chan monks rely on? (The Zen master) remained silent for a long time, then said: 'Thirty years from now, do not let this person down.' (The Zen master) struck the ground with his staff.

Chan Master Delong of Shangshan Mountain in Mingzhou

A monk asked: 'Whose tune does the Master sing? Whose lineage does your Zen tradition inherit?' The Master said: 'Sometimes I go straight to the top of a solitary peak, and under the moonlight, I let out a roar, cloaked in clouds.' The monk said: 'Like a branch on the Milk Peak (乳峰, Rǔfēng), today it blooms uniquely.' The Master said: 'Dragons and snakes are easy to distinguish, but it is difficult to deceive a Chan monk.' The monk said: 'Thank you, Master, for your expedient instruction.' The Master said: 'A slight nudge, and the direction changes.'

Chan Master Qingyan of Chengxin in Yuezhou

A monk asked: 'I have long known that the Master has a treasure hidden in his bag. Today, at this gathering, could you lend it to us to take a look?' The Master said: 'A round of red sun.' The monk said: 'This student does not understand.' The Master said: 'A clear breeze arises from all directions.' The monk said: 'In that case, you are a direct disciple of Zen Master Xuedou (雪竇, Xuědòu).' The Master said: 'Don't speak carelessly.'

Chan Master Zongshan of Yuelin Monastery in Mingzhou

A monk asked: 'What is the Dao (道, Dào)?' The Master said: 'Deep plowing and shallow sowing.' The monk asked: 'What is a person of the Dao?' The Master said: 'A peasant from the countryside.' The monk asked: 'What is the ultimate message?' The Master said: 'One palm does not make a sound.' The monk bowed in gratitude. The Master then struck him.

Chan Master Shouhuan of Zhengsheng Monastery in Hangzhou

A monk asked: 'The manifestation of the Golden Wheel King (金輪, Jīnlún), the hanging of the jade tapestry (玉㲲, Yùdié), the ancient road is wide open. How should it be proclaimed?' The Master said: 'A thousand-year-old monastery welcomes monks of a single generation.' The monk said: 'In that case, it is like clouds rising on the mountain peaks.' The Master said: 'Is there anything more extraordinary?' The monk then shouted. The Master also shouted. The monk said: 'This is a double case (公案, gōng'àn).' The Master sighed.

Chan Master Chuanzong of Chengtian Monastery in Hangzhou

On the opening day, up

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首白槌罷。師云。機輪才轉。千眼頓開。智刃一揮。十方肅靜。有何俊士。不避死生。剔起眉毛。出衆相見。

問。如何是諸佛本源。

師云。千江流白月。

僧曰。如何領會。

師云。三十年後。

問。如我按指。海印發光時如何。

師云。平地起波瀾。

僧曰。請師按指。

師云。風前聲已急。一曲過楊州。

問。如何是宗門中事。

師云。文殊有來。

僧曰。學人請益。

師云。西天令嚴。

問。祖意教意。是同是別。

師云。胡馬嘶北風。越鳥巢南枝。

問。如何是鳳凰家風。

師云。龍行虎步。

僧曰。客來將何祇待。

師云。盤裡明珠。

問。遠遠相投。請師一接。

師云。碧波千萬丈。

僧曰。乞師方便。

師云。直釣巨鰲歸。

問。久負勿絃琴。請師彈一曲。

師云。徒勞側耳。

僧曰。與么則得聞于未聞。

師云。又被風吹別調中。

問。大用現前。不存軌則時如何。

師云。承天今日高豎降旗。僧便喝。

師云。臨濟兒孫。僧又喝。師便打。

問。如何是般若體。

師云。云籠碧嶠。

【現代漢語翻譯】 現代漢語譯本： 首座敲擊木槌完畢。師父說：『機輪才一轉動，千眼頓時睜開；智慧之刃一揮，十方世界肅靜。有什麼英雄豪傑，不畏懼生死，挑起眉毛，出來與大家相見？』 有人問：『什麼是諸佛的根本源頭？』 師父說：『千條江河倒映著皎潔的月亮。』 僧人說：『如何領會這句話的含義？』 師父說：『三十年後自會明白。』 有人問：『如果我按指，海印（Hǎiyìn，指如大海般能印現一切事物的禪定境界）發光時，會是怎樣？』 師父說：『平地上掀起波瀾。』 僧人說：『請師父按指。』 師父說：『風前的聲音已經急促，一曲過後便到了揚州。』 有人問：『什麼是宗門中的事？』 師父說：『文殊菩薩已經來了。』 僧人說：『學人請您開示。』 師父說：『西天的規矩很嚴格。』 有人問：『祖師的意旨和教義，是相同還是不同？』 師父說：『胡地的馬在北風中嘶鳴，越地的鳥在南方的樹枝上築巢。』 有人問：『什麼是鳳凰的家風？』 師父說：『龍的行走，虎的步伐。』 僧人說：『有客人來，將用什麼來招待？』 師父說：『盤子里的明珠。』 有人問：『遠遠地來投奔您，請師父接引。』 師父說：『碧波千萬丈。』 僧人說：『乞求師父方便開示。』 師父說：『用直鉤釣起巨大的鰲。』 有人問：『長久以來揹負著沒有琴絃的琴，請師父彈奏一曲。』 師父說：『徒勞地側耳傾聽。』 僧人說：『這樣就能聽到未曾聽聞的。』 師父說：『又被風吹到了別的曲調中。』 有人問：『大用（Dàyòng，指佛法的大作用）現前，不拘泥於規則時，會是怎樣？』 師父說：『承天（Chéngtiān，地名，也可能指某種象徵）今天高高地豎起降旗。』僧人便大喝一聲。 師父說：『臨濟（Línjì，禪宗宗派之一）的兒孫。』僧人又大喝一聲。師父便打了他。 有人問：『什麼是般若（Bōrě，智慧）的本體？』 師父說：『雲霧籠罩著碧綠的山峰。』

【English Translation】 English version: After the head monk struck the gavel to end the session, the Master said, 'The moment the Dharma wheel turns, a thousand eyes instantly open; the wisdom sword flashes, and the ten directions become silent. Is there any hero who, unafraid of life and death, raises his eyebrows and comes forward to meet everyone?' Someone asked, 'What is the original source of all Buddhas?' The Master said, 'A thousand rivers reflect the white moon.' The monk said, 'How should I understand this?' The Master said, 'You will understand thirty years from now.' Someone asked, 'If I press my finger and the Samudra Mudra (Hǎiyìn, a meditative state that reflects all things like the ocean) emits light, what will it be like?' The Master said, 'Waves rise on flat ground.' The monk said, 'Please, Master, press your finger.' The Master said, 'The sound before the wind is already urgent; after one tune, we'll be in Yangzhou.' Someone asked, 'What is the matter within the Zen school?' The Master said, 'Manjusri (Wénshū, Bodhisattva of Wisdom) has already come.' The monk said, 'This student seeks your instruction.' The Master said, 'The rules of the Western Heaven are strict.' Someone asked, 'Are the Patriarch's intention and the teachings the same or different?' The Master said, 'The barbarian horse neighs in the northern wind; the bird of Yue nests on a southern branch.' Someone asked, 'What is the family style of the Phoenix?' The Master said, 'The walk of a dragon, the stride of a tiger.' The monk said, 'When a guest arrives, how should we treat them?' The Master said, 'A bright pearl in a dish.' Someone asked, 'Coming from afar to rely on you, please, Master, receive me.' The Master said, 'Billions of fathoms of blue waves.' The monk said, 'I beg the Master for expedient guidance.' The Master said, 'Catch a giant Ao (Áo, a mythical giant turtle) with a straight hook.' Someone asked, 'I have long carried a stringless zither; please, Master, play a tune.' The Master said, 'It is futile to prick up your ears.' The monk said, 'In that case, I will hear what has not been heard.' The Master said, 'Again, it is blown by the wind into another tune.' Someone asked, 'When the Great Function (Dàyòng, the great function of the Dharma) manifests, and there are no rules to adhere to, what will it be like?' The Master said, 'Chengtian (Chéngtiān, place name, possibly a symbol) today raises the surrender flag high.' The monk then shouted. The Master said, 'Descendants of Linji (Línjì, a Zen school).' The monk shouted again. The Master then struck him. Someone asked, 'What is the substance of Prajna (Bōrě, wisdom)?' The Master said, 'Clouds envelop the green peaks.'

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僧曰。如何是般若用。

師云。月在清池。

師云。人天普集。賓主交馳。問者雄辨滔滔。若百川之流水。答者峻機疊疊。若圓器之傾珠。去古佛廟前。總使不著。何謂廣大門風。威德自在。不用彈指。樓閣門開。便見祖風與堯風並扇。佛日與舜日齊明。截生死流。踞祖佛位。還會么。久立。珍重。

上堂云。上青水碧。文殊常現於目前。雨灑云舒。普賢周遍於法界。風鳴鳥語。觀音時演于圓通。葉落花開。毗盧全示于真要。忽若騎驢入你鼻孔里。牽牛入你眼睛中。又作么生商量。參。

上堂云。聞聲悟道。猶是聽響之流。見色明心。何異眼中著屑。真如佛性。要且未出苦源。行布圓融。恰似無繩自縛。若是衲僧家。喝散白雲。衝開碧落。橫身三界。獨步大方。若不如是。徒為丈夫。喝一喝。下座。

上堂云。春風𩖼𩖼。春鳥喈喈。綠柳溪邊半舞。桃華嶺上斗開。翻思昔日靈云老。直至如今不見來。拈拄杖云。來也。來也。與他穿過鼻孔。

上堂云。大眾前出來相見。也須是個本分作家始得。應時如鋒。應機如電。點著不來。新羅國里。珍重。

上堂云。衲僧門下。不在多端。達士相逢。非存目擊。始知拈槌舉拂。眼裡塵沙。瞬目揚眉。猶是鈍漢。直下明得。無孔鐵

【現代漢語翻譯】 現代漢語譯本 僧人問道：『什麼是般若（Prajna，智慧）的作用？』 師父說：『月亮倒映在清澈的池塘中。』 師父說：『人天大眾普遍聚集，賓客與主人往來交錯。提問者雄辯滔滔，如同百川奔流；回答者機鋒迭出，如同圓器傾瀉珍珠。即使到了古佛廟前，這些都用不上。什麼才是廣大的門風？威德自在，不用彈指，樓閣之門自然打開，便能見到祖師之風與堯帝之風一同傳播，佛日與舜日一同照耀。截斷生死之流，佔據祖佛之位。』你們會了嗎？站立很久了，珍重。』 上堂說法時說：『青山上流水碧綠，文殊（Manjusri，智慧的象徵）常在眼前顯現；雨水灑落雲朵舒展，普賢（Samantabhadra，大行）周遍于整個法界。風聲鳥鳴，觀音（Avalokitesvara，慈悲的象徵）時時演說圓滿通達之法；落葉開花，毗盧（Vairocana，光明遍照）完全顯示了真正的要義。忽然間，如果騎著驢進入你的鼻孔里，牽著牛進入你的眼睛中，又該如何商量呢？參！』 上堂說法時說：『聞聲悟道，還只是追逐聲響之流；見色明心，與眼睛裡進了灰塵有什麼區別？真如佛性，終究沒有脫離苦難的根源；修行佈施圓融無礙，恰似沒有繩索卻自己捆綁自己。如果是真正的衲僧，就應該喝散白雲，衝開碧落，橫身於三界，獨步于大方。如果不能這樣，就只是徒有丈夫之名。』喝一聲！下座。 上堂說法時說：『春風和煦，春鳥鳴叫，綠柳在溪邊輕舞，桃花在山嶺上爭艷。回想起昔日靈云老禪師，直到如今也不見他再來。』拿起拄杖說：『來了，來了，用拄杖為他穿過鼻孔。』 上堂說法時說：『在大眾面前出來相見，也必須是個有真本事的人才行。應時如鋒利之劍，應機如閃電一般。如果稍有遲疑，就如同身處遙遠的新羅國。珍重。』 上堂說法時說：『衲僧門下，不在於多端。通達之人相逢，不在於用眼睛去看。要知道拈槌舉拂，都是眼裡的塵沙；瞬目揚眉，仍然是遲鈍之人。直接明瞭，無孔的鐵錘。』

【English Translation】 English version A monk asked: 'What is the function of Prajna (wisdom)?' The Master said: 'The moon is reflected in the clear pond.' The Master said: 'Humans and gods gather universally, guests and hosts mingle. The questioners are eloquent, like a hundred rivers flowing; the answerers are sharp and layered, like pearls pouring from a round vessel. Even in front of the ancient Buddha's temple, these are useless. What is the vast style of our school? Majestic virtue is at ease; without snapping the fingers, the gates of the pavilion open naturally, and one sees the ancestral wind and the wind of Emperor Yao blowing together, the sun of the Buddha and the sun of Emperor Shun shining equally. Cut off the stream of birth and death, occupy the position of the ancestral Buddha. Do you understand? I have been standing for a long time. Take care.' Ascending the Dharma hall, he said: 'Green mountains and clear waters, Manjusri (symbol of wisdom) constantly appears before our eyes; rain sprinkles and clouds unfold, Samantabhadra (great practice) pervades the entire Dharma realm. The wind whistles and birds sing, Avalokitesvara (symbol of compassion) constantly expounds the perfect and all-encompassing Dharma; falling leaves and blooming flowers, Vairocana (light illuminating everywhere) fully reveals the true essence. Suddenly, if riding a donkey into your nostrils, leading an ox into your eyes, how would you discuss it? Investigate!' Ascending the Dharma hall, he said: 'To awaken to the Way through sound is still to follow the stream of sound; to clarify the mind through sight, what difference is there from having dust in your eyes? True Thusness and Buddha-nature have not yet escaped the source of suffering; practicing giving and being perfectly harmonious is like tying oneself up without ropes. If you are a true mendicant monk, you should scatter the white clouds, break open the blue sky, stand across the three realms, and walk alone in the vast expanse. If you are not like this, you are merely a man in name only.' He shouts once! Descends from the seat. Ascending the Dharma hall, he said: 'The spring breeze is gentle, the spring birds sing, the green willows dance by the stream, the peach blossoms compete to bloom on the ridge. Thinking back to old Master Lingyun of the past, even now he is not seen coming again.' He raises his staff and says: 'He is coming, he is coming, and I will pierce his nostrils with the staff.' Ascending the Dharma hall, he said: 'To come forth and meet in front of the assembly, one must be a genuine practitioner. Responding to the moment like a sharp sword, responding to the opportunity like lightning. If there is the slightest hesitation, it is like being in distant Silla. Take care.' Ascending the Dharma hall, he said: 'Under the gate of the mendicant monk, it is not about many things. When enlightened people meet, it is not about seeing with the eyes. Know that raising the mallet and whisk are all dust in the eyes; blinking and raising the eyebrows are still dullards. Directly understand the iron hammer without holes.'

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錘。擬欲尋思。千里萬里。卓拄杖一下。

鼎州乾明知應禪師

問。蓮華未出水時如何。

師云。撐天拄地。

僧曰。出水后如何。

師云。填溝塞壑。

上堂云。馬祖升堂。百丈卷席。火動煙生。云擎雨色。覿面相呈。一何輕擲。重賞三千。輕酬八百。參。

天臺寶相蘊歡禪師

問。如何是學人自己。

師云。曾問幾人來。

問。如何是佛。

師云。堂堂八尺餘。

蘇州萬壽神初惠照禪師

問。祖祖相傳傳祖印。師今得法嗣何人。

師云。乳竇峰高翠倚天。

僧曰。恁么則雪竇嫡子也。

師云。休向水中撈寶月。且於身上認衣珠。

潭州龍興智傳禪師

桂州陽朔人也。姓莫氏。圓頂遊方。久參雪竇。出世三湘。道歸四眾。治平中示滅。平生行住坐臥處悉涌舍利。禪徒唱得衣物者。至今舍利日生。有于真前志誠求者。隨心示應。

問。久處湖湘。擬伸一問。師還答否。

師云。何得拖泥帶水。僧便喝。

師云。一陣雨。一陣涼。僧禮拜。

師云。有頭無尾。

漢陽軍鳳棲仲卿禪師

道性超㧞。學行和光。唱導鳳棲。嗣法雪竇。嘉祐中。以大藏經因緣。入京謁

諸朝士。相國韓魏公頗深器之。由是翕然而就。

問。古佛出世。為大事因緣。和尚出世。當爲何事。師張口吐舌。

僧曰。祇遮個。別更有在。

師云。朝三千。暮八百。

問。百骸俱潰散。一物鎮長靈。如何是一物。

師云。苦哉佛陀耶。

僧曰。和尚還有為人處也無。

師云。弄精魂漢。

僧曰。何必如此。

師云。諱人道著。

上堂云。道無前後。達者由人。雖然根性利鈍差殊。究實元無有異。所以三乘教法。接引迷途。執相滯名。卒難造入。是故過去諸佛於此涅槃。現在諸佛於此成道。未來諸佛於此修行。不見達磨大師道。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。拈拄杖云。會么。彼一時。此一時。嵩山果熟也。一任諸人採摘。卓拄杖一下。

上堂云。巍巍堂堂。三界無雙。磊磊落落。十方寥廓。擬議則喪身失命。思量則千錯萬錯。喝一喝。下座。

溫州平陽寶慶子環禪師

問。大施門開。請師一決。

師云。風行草偃。

僧曰。一句截流又作么生。

師云。水到渠成。

僧曰。華蓋山上云。慎江江里水。

師云。郎中在此。

問。古鏡未磨時如何。

師云。

【現代漢語翻譯】 現代漢語譯本： 眾位朝廷官員中，相國韓魏公（Han Wei Gong，北宋名臣）非常器重他。因此，人們紛紛歸附。 問：古佛出世，是爲了重大的因緣。和尚出世，應當是爲了什麼事？師父張口吐舌。 僧人說：『僅僅是這個嗎？還有別的嗎？』 師父說：『早上三千，晚上八百。』 問：『百骸都潰散了，一物卻永遠長存。如何是這一物？』 師父說：『苦哉佛陀耶（Kutsaifotuoye，感嘆語，意為「可悲的佛陀」）！』 僧人說：『和尚還有為人指點迷津的地方嗎？』 師父說：『玩弄精魂的傢伙！』 僧人說：『何必如此？』 師父說：『避諱人說穿。』 上堂說法時說：『道沒有前後之分，領悟在於個人。雖然根性有利鈍的差別，但實際上並沒有不同。所以三乘教法（San Cheng Jiao Fa，指聲聞乘、緣覺乘、菩薩乘），是用來接引迷途眾生的。執著于表象，拘泥於名相，最終難以進入真道。因此，過去諸佛於此涅槃（Nirvana，佛教術語，指解脫生死輪迴），現在諸佛於此成道，未來諸佛於此修行。』不見達磨大師（Da Mo Da Shi，即菩提達摩，禪宗初祖）說：『我本來到這片土地，傳法是爲了拯救迷惑的情感。一花開了五葉，結果自然成就。』拈起拄杖說：『會了嗎？彼一時，此一時。嵩山（Song Shan，中國名山）的果子熟了。任憑各位採摘。』說完，用拄杖敲了一下。 上堂說法時說：『多麼高大莊嚴，三界（San Jie，佛教宇宙觀中的欲界、色界、無色界）之內沒有能與之相比的。多麼光明磊落，十方（Shi Fang，指東、西、南、北、東南、西南、東北、西北、上、下十個方向）都顯得空曠。』如果加以議論，就會喪身失命；如果加以思量，就會千錯萬錯。』喝一聲，走下法座。 溫州平陽寶慶子環禪師（Wen Zhou Ping Yang Bao Qing Zi Huan Chan Shi，禪師名號） 問：『大施門打開，請師父決斷。』 師父說：『風行草偃（Feng Xing Cao Yan，比喻上行下效）。』 僧人說：『一句截斷河流，又該如何？』 師父說：『水到渠成（Shui Dao Qu Cheng，比喻條件成熟，事情自然會成功）。』 僧人說：『華蓋山（Hua Gai Shan，山名）上的云，慎江（Shen Jiang，江名）江里的水。』 師父說：『郎中（Lang Zhong，醫生）在此。』 問：『古鏡未磨時如何？』 師父說：

【English Translation】 English version: Among the court officials, Chancellor Han Wei Gong (Han Wei Gong, a famous minister of the Northern Song Dynasty) highly valued him. As a result, people flocked to him. Question: 'When ancient Buddhas appear in the world, it is for a great cause. When a monk appears in the world, what should it be for?' The master opened his mouth and stuck out his tongue. The monk said, 'Is it just this? Is there anything else?' The master said, 'Three thousand in the morning, eight hundred in the evening.' Question: 'When all the bones are scattered, one thing remains eternally. What is this one thing?' The master said, 'Kutsaifotuoye (Kutsaifotuoye, an exclamation, meaning 'Pitiful Buddha!')' The monk said, 'Does the master still have a way to guide people out of confusion?' The master said, 'A soul-manipulating fellow!' The monk said, 'Why must it be so?' The master said, 'Avoiding people from speaking out.' Ascending the Dharma hall, he said: 'The Dao has no before or after, realization depends on the individual. Although there are differences in the sharpness and dullness of inherent nature, in reality, there is no difference. Therefore, the Three Vehicles of Dharma (San Cheng Jiao Fa, referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) are used to guide beings astray. Clinging to appearances and being attached to names make it difficult to enter the true Dao. Therefore, past Buddhas attained Nirvana (Nirvana, a Buddhist term referring to liberation from the cycle of birth and death) here, present Buddhas attain enlightenment here, and future Buddhas cultivate here.' Didn't Master Bodhidharma (Da Mo Da Shi, the first patriarch of Zen Buddhism) say: 'I originally came to this land to transmit the Dharma to save deluded emotions. One flower blooms with five petals, and the result is naturally achieved.' He picked up his staff and said, 'Do you understand? That was one time, this is another time. The fruits of Mount Song (Song Shan, a famous mountain in China) are ripe. Let everyone pick them.' After speaking, he struck the ground once with his staff. Ascending the Dharma hall, he said: 'How majestic and dignified, unparalleled in the Three Realms (San Jie, the Desire Realm, Form Realm, and Formless Realm in Buddhist cosmology). How bright and open, the ten directions (Shi Fang, referring to the ten directions of east, west, south, north, southeast, southwest, northeast, northwest, up, and down) appear vast.' If you discuss it, you will lose your life; if you contemplate it, you will make a thousand mistakes.' He shouted once and stepped down from the Dharma seat. Zen Master Baoqing Zihuan of Pingyang, Wenzhou (Wen Zhou Ping Yang Bao Qing Zi Huan Chan Shi, the name of the Zen master) Question: 'The gate of great giving is opened, please master decide.' The master said, 'When the wind blows, the grass bends (Feng Xing Cao Yan, a metaphor for superiors influencing subordinates).' The monk said, 'What about cutting off the river with one sentence?' The master said, 'When the water comes, the channel is formed (Shui Dao Qu Cheng, a metaphor for when conditions are ripe, things will naturally succeed).' The monk said, 'The clouds on Mount Huagai (Hua Gai Shan, the name of a mountain), the water in the Shen River (Shen Jiang, the name of a river).' The master said, 'The doctor (Lang Zhong, doctor) is here.' Question: 'What is it like when the ancient mirror is not polished?' The master said:

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清風來不盡。

僧曰。磨后如何。

師云。明月照重城。

僧曰。太守臨筵。請師一照。

師云。是何面孔。

僧曰。三十年後。

師云。賺殺人。師拈拄杖云。朝到西天。暮歸東土即且致。把斷要津一句作么生道。若也道得。不出門知天下。若道不得。拄杖子笑你。擊禪床一下。

溫州雁蕩靈巖寺德初禪師

問。大眾臨筵。如何舉唱。

師云。謝塘青草年年長。甌浦潮來日日新。

僧曰。莫便是為人處。

師云。且莫錯認。

問。棒喝齊收。請師相見。

師云。老僧不如汝。

僧曰。專為流通。

師云。堪作什麼。

問。心生種種法生。如何是種種法生。

師云。我與汝葛藤。

僧曰。今日已見於師也。

師云。且喜勿交涉。僧禮拜。

師云。孤負殺人。

師云。問得須彌岌峇。海水騰波。祖道門中未有少分。何故。從門入者。不是家珍。本自圓融。何須特地。便乃人人踞妙峰孤頂。個個徹諸法根源。不假慈氏閣中。今日一時明取。還明得也無。若也明得。故號丈夫。不孤千聖深恩。亦答　國王大化。珍重。

真州長蘆崇福禪院祖印禪師

諱智福。江州人。夏文

【現代漢語翻譯】 現代漢語譯本 清風徐徐吹來，永無止境。

僧人問：『磨礪之後會如何？』

禪師說：『明月照耀著重重城郭。』

僧人說：『太守設宴，請禪師您來照亮一番。』

禪師說：『（太守）是怎樣的面孔？』

僧人說：『三十年後（便知分曉）。』

禪師說：『（你這話說得）騙死人啊！』禪師拿起拄杖說：『早上到達西天（Sukhavati，西方極樂世界），晚上回到東土，暫且不提。截斷要道的這一句該怎麼說？如果說得出來，不出門也能知曉天下事；如果說不出來，拄杖子會嘲笑你。』說完，便用拄杖敲了一下禪床。

溫州雁蕩靈巖寺德初禪師

（有人）問：『大眾聚集在宴席上，該如何開示？』

禪師說：『謝塘的青草年年茂盛，甌浦的潮水日日翻新。』

僧人問：『莫非這就是為人處世的道理？』

禪師說：『暫且不要錯認。』

（有人）問：『棒喝（佛教禪宗的教學方法，用棒打和喝斥來啓發學生）都停止了，請禪師與我們相見。』

禪師說：『老衲不如你。』

僧人說：『（我）專門爲了流通佛法。』

禪師說：『（這）能做什麼？』

（有人）問：『心生種種法生，什麼是種種法生？』

禪師說：『我與你糾纏不清。』

僧人說：『今天已經見到禪師您了。』

禪師說：『暫且慶幸沒有牽涉其中。』僧人禮拜。

禪師說：『辜負了（佛祖）要度化眾生的心啊！』

禪師說：『問出的問題如同須彌山（Sumeru，佛教宇宙觀中的聖山）一樣高聳，海水一樣洶涌，但在祖師的道法門中，還沒有得到少許的領悟。為什麼呢？從門進入的人，得不到家裡的珍寶。本來就是圓融無礙的，何須特意去追求？於是，人人都佔據著妙峰的孤頂，個個都徹悟了諸法的根源。不需要彌勒菩薩（Maitreya，未來佛）在兜率天宮（Tushita Heaven）中講解，今天一時之間就明瞭。還能明瞭了嗎？如果明瞭了，才能被稱為大丈夫，不辜負諸佛菩薩的深恩，也報答了國王的教化。珍重！』

真州長蘆崇福禪院祖印禪師

法諱智福，江州人，夏文

【English Translation】 English version The clear breeze comes endlessly.

The monk asked, 'What happens after grinding?'

The Master said, 'The bright moon illuminates the many layers of the city.'

The monk said, 'The governor is hosting a banquet, please Master illuminate it.'

The Master said, 'What kind of face is it?'

The monk said, 'Thirty years from now (we will know).'

The Master said, 'You are deceiving people!' The Master picked up his staff and said, 'Reaching the Western Heaven (Sukhavati, the Western Pure Land) in the morning and returning to the Eastern Land in the evening is one thing. But how do you express the phrase about blocking the vital pass? If you can say it, you can know the world without going out the door; if you can't say it, the staff will laugh at you.' He then struck the Zen bed once with his staff.

Zen Master Dechu of Lingyan Temple in Yandang Mountain, Wenzhou

(Someone) asked, 'How should we chant when the assembly is at the banquet?'

The Master said, 'The green grass of Xie Pond grows longer every year, the tide of Ou River is new every day.'

The monk asked, 'Is this the way to treat people?'

The Master said, 'Don't misunderstand.'

(Someone) asked, 'When the stick and shout (a teaching method in Zen Buddhism using physical blows and shouts to awaken students) are both put away, please let the Master meet us.'

The Master said, 'This old monk is not as good as you.'

The monk said, 'I am here specifically to spread the Dharma.'

The Master said, 'What can it be used for?'

(Someone) asked, 'When the mind arises, all kinds of dharmas arise. What are all kinds of dharmas arising?'

The Master said, 'I am entangled with you.'

The monk said, 'Today I have already seen the Master.'

The Master said, 'Fortunately, there is no involvement.' The monk bowed.

The Master said, 'What a disappointment to the (Buddha's) intention to save all beings!'

The Master said, 'The question asked is as towering as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), and as turbulent as the ocean waves, but in the ancestral Dharma gate, there is still not a small amount of understanding. Why? Those who enter through the gate do not obtain the treasures of the home. It is originally perfectly integrated, why seek it specially? Therefore, everyone occupies the solitary peak of Miao Mountain, and everyone thoroughly understands the root of all dharmas. There is no need for Maitreya Bodhisattva (Maitreya, the future Buddha) to explain in the Tushita Heaven (Tushita Heaven), today, understand it all at once. Can you understand it? If you can understand it, you can be called a great person, not failing the deep kindness of all Buddhas and Bodhisattvas, and also repaying the king's teachings. Treasure it!'

Zen Master Zuyin of Chongfu Zen Monastery in Changlu, Zhenzhou

His Dharma name was Zhifu, a native of Jiangzhou, Xia Wen

---

莊之系族也。出家圓具。遂參雪竇。發明祖意。道行才智。灑然超邁。四處住持。勝緣畢集。三十年間。眾盈五百。豫章郡王宗諤。稔聞道風。遙伸師禮。奏賜章服．師名。

開堂日。上首白槌罷。師云。適來槌下。早落第二義門。敢問大眾。作么生是第一義諦。儻或緇素未明。卻請當場問過。

問。如何是教外別傳一句。

師云。問不著。

僧曰。為什麼問不著。

師云。白雲千萬里。

僧曰。學人退身三步。

師云。更待何時。

問。寶劍未出匣時如何。

師云。澀。

僧曰。出后如何。

師云。利。

問。如何是第一機。

師曰。不為鼷鼠。

僧曰。豈無方便。

師云。靜處薩婆訶。

師云。問在答處。答在問宗。一任諸人點頭。忽若問不在答處。答不在問宗。又且作么生摸𢱢。乃展手云。無遺絲髮。一時分付。請諸人各各仔細觀瞻。甚生門風。甚生標格。儻一念回光。千聖共徹。不歷僧祇。豈勞修證。截生死河。踞祖佛位。便乃高超三界。永出四流。萬德圓明。十方獨步。可不同酬佛恩。共顯　王化。

湖州報本有蘭禪師

問。道無橫徑。立者皆危。如何是道。

師云。日耀祥光澹

【現代漢語翻譯】 現代漢語譯本 莊氏家族的人出家受具足戒后，便去參訪雪竇禪師，領悟了祖師的意旨。他的道行和才智，灑脫超邁，在各地主持寺院，殊勝的因緣全部彙集。三十年間，門下僧眾達到五百人。豫章郡王宗諤（人名）久聞他的道風，遙致師禮，上奏朝廷賜予他章服和師號。

開堂說法那天，上首維那舉槌完畢后，禪師說：『剛才這一槌下去，早已落入第二義門（方便之說）。敢問各位，什麼是第一義諦（究竟真理）？如果各位僧俗還不明白，請當場提問。』

有僧人問：『如何是教外別傳（不立文字，直指人心）的一句？』

禪師說：『問不到點子上。』

僧人說：『為什麼問不到點子上？』

禪師說：『白雲千萬里。』

僧人說：『學人退身三步。』

禪師說：『更待何時？』

有僧人問：『寶劍未出匣時如何？』

禪師說：『澀（不鋒利）。』

僧人說：『出匣后如何？』

禪師說：『利（鋒利）。』

有僧人問：『如何是第一機（最根本的契機）？』

禪師說：『不為鼷鼠（小老鼠）。』

僧人說：『豈無方便（難道沒有方便之法）？』

禪師說：『靜處薩婆訶（在清靜之處成就一切）。』

禪師說：『問在答處，答在問宗（問題就在答案中，答案就在問題的主旨中），任憑各位點頭認可。如果問不在答處，答不在問宗，又該如何摸索？』於是展開雙手說：『沒有一絲一毫的遺漏，一時全部交付給你們。請各位仔細觀察，什麼是（本寺的）門風，什麼是（本寺的）標格。如果一念迴光返照，就能與諸佛菩薩共同徹悟。不用經歷漫長的修行，何須辛勞地修證？截斷生死之河，佔據祖師佛陀的地位，便能高超三界（欲界、色界、無色界），永遠超出四流（見流、欲流、有流、無明流）。萬德圓滿光明，十方世界獨自行走。難道不應該共同酬謝佛恩，共同彰顯　王（統治者）的教化嗎？』

湖州報本寺有位蘭禪師

問：『道無橫徑（真理沒有捷徑），立者皆危（執著的人都很危險），如何是道？』

禪師說：『日耀祥光澹（陽光照耀，祥和的光芒平淡自然）。』

【English Translation】 English version Zhuang belonged to a certain clan. After leaving home and receiving full ordination, he went to study with Zen Master Xuedou (雪竇, a Zen master). He awakened to the meaning of the Patriarchs. His conduct and wisdom were outstanding and extraordinary. He resided in various monasteries, where auspicious conditions gathered completely. Over thirty years, his community grew to five hundred monks. Zong'e (宗諤, personal name), the Prince of Yuzhang Prefecture, had long heard of his virtuous influence and respectfully paid his respects from afar. He petitioned the court to bestow upon him ceremonial robes and a monastic title.

On the day of his inaugural Dharma talk, after the head seat struck the gavel, the Zen master said, 'This strike just now has already fallen into the secondary meaning (expedient teachings). May I ask everyone, what is the ultimate truth (the absolute truth)? If any of you, monks or laypeople, do not understand, please ask on the spot.'

A monk asked, 'What is the phrase of special transmission outside the scriptures (direct pointing to the mind, without relying on words)?'

The Zen master said, 'You haven't asked the right question.'

The monk said, 'Why haven't I asked the right question?'

The Zen master said, 'White clouds for ten thousand miles.'

The monk said, 'This student steps back three paces.'

The Zen master said, 'When else will you wait?'

A monk asked, 'What is it like when the precious sword is still in its scabbard?'

The Zen master said, 'Stiff.'

The monk said, 'What is it like after it is drawn?'

The Zen master said, 'Sharp.'

A monk asked, 'What is the first opportunity (the most fundamental opportunity)?'

The Zen master said, 'Not for the field mouse.'

The monk said, 'Are there no expedient means (are there no skillful means)?'

The Zen master said, 'Quiet place, Svaha (may all be well in a quiet place).'

The Zen master said, 'The question is in the answer, the answer is in the essence of the question. Let everyone nod in agreement. If the question is not in the answer, and the answer is not in the essence of the question, then how would you find it?' Then he spread out his hands and said, 'Without leaving a single hair, I entrust it all to you at once. Please, everyone, carefully observe what is (this monastery's) style and what is (this monastery's) standard. If you have a moment of turning the light inward, you will be thoroughly enlightened together with all the sages. Without going through countless kalpas, why bother with laborious cultivation? Cut off the river of birth and death, occupy the position of the Patriarchs and Buddhas, and then you can transcend the Three Realms (the desire realm, the form realm, and the formless realm) and forever escape the Four Flows (the flow of views, the flow of desire, the flow of becoming, and the flow of ignorance). Perfect and bright with myriad virtues, walking alone in the ten directions. Shouldn't we repay the Buddha's kindness together and manifest the teachings of the King (the ruler) together?'

Zen Master Lan was at Baoben Monastery in Huzhou.

Asked: 'The Way has no shortcuts, those who stand are all in danger. What is the Way?'

The Zen master said, 'The sun shines with auspicious light, serene.'

---

。

僧曰。意旨如何。

師云。風搖瑞色濃。僧禮拜。

師云。猶欠一著。

問。撥塵見佛即不問。寶劍揮空事若何。

師云。腳下看。

僧曰。腳下且致。向上事又且如何。

師云。天晴日出。雨下云興。

問。法本無說。當說何明。

師云。水中鹽味。色里膠青。

僧曰。便恁么時如何。

師云。三十年後。

師云。衣中至寶。何假披沙。各自持來。復將何用。交光互入。不隱不彰。達磨九年。不敢動著。恐屈兒孫。報本不惜眉毛。普示大眾。拈起拄杖。大眾擬議。一時打殺。

上堂云。大無方。小無所。半合半開。未可相許。嶺梅初拆眾花榮。微雨微晴春力普。春力普。到頭莫問曹溪祖。

上堂云。法無有爾。理見非常。至道無當。剎塵應物。直得風行草偃。響順聲和。無纖芥可齊。是卓牌鬧市。要得不傷和氣。閑與露柱商量。茍能自契點頭。莫謂山僧多口。便下座。

越州稱心守明禪師

問。如何是佛。

師云。道什麼。

僧曰。如何是法。

師云。道什麼。

僧曰。如何是僧。

師曰。道什麼。

僧曰。謝師重重相為。

師云。道什麼。

廬山湯

【現代漢語翻譯】 現代漢語譯本 僧人問：『請問禪師的意旨是什麼？』 禪師說：『風吹動搖曳，顯現出濃郁的吉祥色彩。』僧人聽后禮拜。 禪師說：『你還欠缺一點。』 僧人問：『拂去塵埃見到佛，這個我不問。請問寶劍揮向天空，這又是什麼樣的境界？』 禪師說：『看你的腳下。』 僧人說：『腳下的事暫且放下，向上追求的境界又是如何？』 禪師說：『天晴朗則太陽升起，下雨則雲霧興盛。』 僧人問：『佛法原本沒有固定的說法，那麼應當說什麼才能明白佛法呢？』 禪師說：『就像水中的鹽味，顏色中的膠青。』 僧人說：『那麼，在那個時候又該如何呢？』 禪師說：『三十年後你自會明白。』 禪師說：『衣中藏有至寶，何必再去沙裡淘金？各自本來就擁有，又何必向外尋求？光明相互交融進入，不隱藏也不顯現。Bodhidharma（菩提達摩）九年面壁，不敢輕易動用，是恐怕委屈了後世的兒孫。爲了報答根本，不惜捨棄眉毛。』普遍昭示大眾，拿起拄杖，大眾開始議論，禪師一時將他們全部打殺。 禪師上堂說法：『大道無邊，小也沒有固定之處。半合半開的狀態，還不能完全認可。』山嶺上的梅花初開，各種花朵都顯得繁榮，細雨濛濛，陽光微微，春天的力量普遍存在。春天的力量普遍存在，最終不要問曹溪的祖師是誰。 禪師上堂說法：『佛法沒有你我的分別，真理的顯現非常自然。至高的道沒有執著，在剎那間應和萬物。』直接達到風吹草動，聲音和諧應和的境界，沒有絲毫可以比較。這是在熱鬧的集市上豎立標牌，想要不傷和氣，不如和露柱商量。如果能夠自己領悟點頭，就不要說山僧多嘴了。』說完便下座。 Yue Zhou（越州）的稱心守明禪師 僧人問：『什麼是佛？』 禪師說：『你說什麼？』 僧人說：『什麼是法？』 禪師說：『你說什麼？』 僧人說：『什麼是僧？』 禪師說：『你說什麼？』 僧人說：『感謝禪師您重重地幫助我。』 禪師說：『你說什麼？』 廬山的湯禪師 English version A monk asked: 'What is the meaning of your words?' The Master said: 'The wind shakes and sways, revealing rich auspicious colors.' The monk bowed in reverence. The Master said: 'You are still lacking something.' A monk asked: 'Brushing away the dust to see the Buddha, I won't ask about that. But what about wielding a precious sword in the empty sky?' The Master said: 'Look beneath your feet.' The monk said: 'Let's put aside what's beneath our feet for now. What about the realm of upward pursuit?' The Master said: 'When the sky is clear, the sun rises; when it rains, clouds gather.' A monk asked: 'The Dharma originally has no fixed teachings, so what should be said to understand the Dharma?' The Master said: 'Like the taste of salt in water, or the glue-like green in colors.' The monk said: 'So, what should be done at that moment?' The Master said: 'You will understand thirty years from now.' The Master said: 'The most precious treasure is hidden in your robe, why bother searching for gold in the sand? Each of you already possesses it, so why seek it externally? Light interpenetrates and merges, neither hidden nor revealed. Bodhidharma (菩提達摩) sat facing the wall for nine years, not daring to use it lightly, for fear of wronging future generations. To repay the root, he did not hesitate to sacrifice his eyebrows.' He universally showed the assembly, picked up his staff, and as the assembly began to discuss, he struck them all dead. The Master ascended the hall and said: 'The Great Way is boundless, and the small has no fixed place. The state of being half-closed and half-open cannot yet be fully acknowledged.' The plum blossoms on the ridge are just beginning to bloom, and all kinds of flowers appear prosperous. A light rain falls, and the sun shines faintly, the power of spring is universally present. The power of spring is universally present, and in the end, do not ask who the ancestor of Cao Xi (曹溪) is. The Master ascended the hall and said: 'The Dharma has no you or me, and the manifestation of truth is very natural. The supreme Dao has no attachment, and responds to all things in an instant.' Directly reaching the state where the wind blows and the grass bends, and the sound harmonizes and responds, there is nothing that can be compared. This is like erecting a sign in a bustling market. If you want to avoid hurting harmony, you might as well discuss it with the stone pillar. If you can understand and nod on your own, then don't say that the mountain monk is being talkative.' After saying this, he descended from the seat. Zen Master Chengxin Shouming (稱心守明) of Yue Zhou (越州) A monk asked: 'What is Buddha?' The Master said: 'What are you saying?' The monk said: 'What is Dharma?' The Master said: 'What are you saying?' The monk said: 'What is Sangha?' The Master said: 'What are you saying?' The monk said: 'Thank you, Master, for your repeated help.' The Master said: 'What are you saying?' Zen Master Tang of Lu Mountain (廬山)

【English Translation】 English version A monk asked: 'What is the meaning of your words?' The Master said: 'The wind shakes and sways, revealing rich auspicious colors.' The monk bowed in reverence. The Master said: 'You are still lacking something.' A monk asked: 'Brushing away the dust to see the Buddha, I won't ask about that. But what about wielding a precious sword in the empty sky?' The Master said: 'Look beneath your feet.' The monk said: 'Let's put aside what's beneath our feet for now. What about the realm of upward pursuit?' The Master said: 'When the sky is clear, the sun rises; when it rains, clouds gather.' A monk asked: 'The Dharma originally has no fixed teachings, so what should be said to understand the Dharma?' The Master said: 'Like the taste of salt in water, or the glue-like green in colors.' The monk said: 'So, what should be done at that moment?' The Master said: 'You will understand thirty years from now.' The Master said: 'The most precious treasure is hidden in your robe, why bother searching for gold in the sand? Each of you already possesses it, so why seek it externally? Light interpenetrates and merges, neither hidden nor revealed. Bodhidharma (菩提達摩) sat facing the wall for nine years, not daring to use it lightly, for fear of wronging future generations. To repay the root, he did not hesitate to sacrifice his eyebrows.' He universally showed the assembly, picked up his staff, and as the assembly began to discuss, he struck them all dead. The Master ascended the hall and said: 'The Great Way is boundless, and the small has no fixed place. The state of being half-closed and half-open cannot yet be fully acknowledged.' The plum blossoms on the ridge are just beginning to bloom, and all kinds of flowers appear prosperous. A light rain falls, and the sun shines faintly, the power of spring is universally present. The power of spring is universally present, and in the end, do not ask who the ancestor of Cao Xi (曹溪) is. The Master ascended the hall and said: 'The Dharma has no you or me, and the manifestation of truth is very natural. The supreme Dao has no attachment, and responds to all things in an instant.' Directly reaching the state where the wind blows and the grass bends, and the sound harmonizes and responds, there is nothing that can be compared. This is like erecting a sign in a bustling market. If you want to avoid hurting harmony, you might as well discuss it with the stone pillar. If you can understand and nod on your own, then don't say that the mountain monk is being talkative.' After saying this, he descended from the seat. Zen Master Chengxin Shouming (稱心守明) of Yue Zhou (越州) A monk asked: 'What is Buddha?' The Master said: 'What are you saying?' The monk said: 'What is Dharma?' The Master said: 'What are you saying?' The monk said: 'What is Sangha?' The Master said: 'What are you saying?' The monk said: 'Thank you, Master, for your repeated help.' The Master said: 'What are you saying?' Zen Master Tang of Lu Mountain (廬山)

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院守恩禪師

問。學人上來。請師說法。

師云。花開媚景。

僧曰。恁么則言不虛發。

師云。玉葉芬芳。

真州六合香積孜禪師

問。四山相逼則不問。六合門開事若何。

師云。七通八達。

僧曰。恁么則妙用任縱橫。

師云。三腳蝦䗫跳上天。

問。如何是坐禪僧。

師云。萬事總無能。

僧曰。如何是入定僧。

師云。四海本澄澄。

僧曰。如何是行道僧。

師云。六合勢騰騰。

僧曰。如何是應供僧。

師云。三輪等性空。

上堂云。菩薩之道不可圖度。萬法本無。四空寧有。假無為為宗。無相為本。量包沙界。德洽乾坤。或演一乘。或垂三句。或令悟本。悉使返源。究竟之中。必無是事。了得本心心了了。山河大地亦閑閑。

上堂云。本有之心。絲毫不隔。因茲錯念。遂致邪非。垢盡遇人。使明己見。作么生是己見。四海洪波靜。一輪天地明。

信陽軍乾明則禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。片云生海嶠。一雁過寒空。

僧曰。與么則雪竇嫡子也。

師云。一嶺英英。六花皎皎。

問。如何是祖師西來意。

師云。

【現代漢語翻譯】 現代漢語譯本 院守恩禪師

問：學人前來，請禪師開示佛法。

師云：花朵盛開，景色迷人。

僧曰：如此說來，您的話語真實不虛。

師云：玉葉散發著芬芳。

真州六合香積孜禪師

問：四面山峰逼近暫且不問，請問六合（指天地四方）門打開是怎樣的景象？

師云：四通八達，暢通無阻。

僧曰：如此說來，妙用可以任意縱橫施展。

師云：三腳蝦蟆跳上天。

問：什麼是坐禪的僧人？

師云：萬事都無能為力。

僧曰：什麼是入定的僧人？

師云：四海本來就清澈澄明。

僧曰：什麼是行道的僧人？

師云：六合的形勢氣勢蓬勃。

僧曰：什麼是應供的僧人？

師云：佈施者、受施者和所施之物這三輪體性皆空。

上堂開示說：菩薩的道不可揣測衡量。萬法本性是空無，又哪裡會有四大皆空？ 假借無為作為宗旨，以無相作為根本。其度量包含整個沙界，其恩德遍及天地之間。有時宣講一乘佛法，有時垂示三句要義，有時使人領悟本性，全部使人迴歸本源。在究竟的境界中，必定沒有這些事情。領悟了本心，心就明瞭了，山河大地也變得清閒自在。

上堂開示說：本有的真心，沒有絲毫間隔。因為錯誤的念頭，才導致邪惡錯誤。洗凈污垢遇到善知識，就能明白自己的見地。什麼是自己的見地？四海的洪波平靜下來，一輪明月照亮天地。

信陽軍乾明則禪師

問：禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？

師云：一片雲彩從海邊升起，一隻大雁飛過寒冷的天空。

僧曰：這麼說來，您是雪竇禪師的嫡傳弟子了。

師云：一座山嶺英俊挺拔，六出雪花潔白明亮。

問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？

師云：

【English Translation】 English version Zen Master Yuanshou En

Question: A student has come seeking instruction. Please, Master, expound the Dharma.

The Master said: Flowers bloom, enchanting the scenery.

Monk: If that is so, then your words are not spoken in vain.

The Master said: The jade leaves emit fragrance.

Zen Master Xiangji Zi of Zhenzhou Liuhe

Question: I won't ask about being pressed by four mountains. What about the matter when the gate of the Six Harmonies (the cosmos) opens?

The Master said: It is accessible in all directions.

Monk: If that is so, then wondrous functions can be employed freely.

The Master said: A three-legged toad jumps up to the sky.

Question: What is a meditating monk?

The Master said: Incapable of everything.

Monk: What is a monk in samadhi (deep meditation)?

The Master said: The four seas are originally clear and still.

Monk: What is a monk practicing the Way?

The Master said: The momentum of the Six Harmonies is surging.

Monk: What is a monk worthy of offerings?

The Master said: The three wheels (giver, receiver, and gift) are equally empty in nature.

Ascending the Dharma hall, he said: The path of the Bodhisattva cannot be measured or fathomed. All dharmas are fundamentally non-existent. How can the Four Emptinesses exist? It takes non-action as its principle and non-form as its basis. Its measure encompasses the realms of sand, and its virtue pervades heaven and earth. Sometimes it expounds the One Vehicle, sometimes it imparts the three phrases, sometimes it enables enlightenment of the original nature, and it causes all to return to the source. Within the ultimate, there is certainly no such thing. Understanding the original mind, the mind is clear, and the mountains and rivers are also leisurely.

Ascending the Dharma hall, he said: The original mind has no separation. Because of mistaken thoughts, evil and wrong arise. When defilements are exhausted and one encounters a person, one can clarify one's own view. What is one's own view? The vast waves of the four seas are still, and a single wheel illuminates heaven and earth.

Zen Master Qianming Ze of Xinyang Army

Question: Whose tune does the Master sing? Whose ancestral style do you inherit?

The Master said: A wisp of cloud rises from the sea cape, a wild goose passes over the cold sky.

Monk: In that case, you are a direct disciple of Zen Master Xuedou.

The Master said: A mountain ridge is heroic and upright, six-petaled snowflakes are bright and pure.

Question: What is the meaning of Bodhidharma's coming from the West?

The Master said:

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清風生碧落。

僧曰。意旨如何。

師云。明月映長江。

問。如何是海印三昧。

師云。但向己求。

僧曰。學人不會。

師云。莫從他覓。

問。如何是日用道。

師云。一箭到西天。

僧云。到后如何。

師云。周遍法界。

處州南明日慎禪師

問。師子未出窟時如何。

師云。清風滿地。

僧曰。出窟后如何。

師云。群狐腦裂。

問。祖意與教意。是同是別。

師云。水天影交碧。

僧曰。畢究是同是別。

師云。松竹聲相寒。

師云。設使問似傾湫倒岳。東西踞地。南北知方。逆順無拘。出沒自在。盡大地草木叢林悉為智刃。且於建化門中。猶較些子。若據本分相見。可謂十萬八千。

南嶽云峰元益首座

李林宗居士問。意欲出塵今未出。請師今日決疑情。

座云。作么生是出塵意。士惘然。

座云。還會么。

士忽然省悟。有頌云。

心鏡從來瑩。洪河本自深。只因師問后。沙石化為金。

座云。正趨地獄。

士曰。人我無相。胡為地獄。

座云。汝今何在。

士曰。見今對答。

座曰。只此是

【現代漢語翻譯】 現代漢語譯本 清風從碧空中升起。 僧人問：『這其中的意旨是什麼？』 禪師說：『明月倒映在長江之中。』 僧人問：『什麼是海印三昧（haiyin sanmei，一種禪定狀態，指萬象如海中印現）？』 禪師說：『只需向自己內心尋求。』 僧人說：『弟子不明白。』 禪師說：『不要向外尋求。』 僧人問：『什麼是日用道（riyong dao，日常生活中所體現的道）？』 禪師說：『一箭射到西天。』 僧人說：『到達之後如何？』 禪師說：『周遍整個法界（fajie，宇宙萬有）。』 處州南明日慎禪師 僧人問：『獅子未出洞穴時是什麼樣的？』 禪師說：『清風吹滿大地。』 僧人問：『出洞穴后是什麼樣的？』 禪師說：『群狐嚇破了膽。』 僧人問：『祖師的意旨與佛教的教義，是相同還是不同？』 禪師說：『水光天影交相輝映。』 僧人問：『究竟是相同還是不同？』 禪師說：『松濤竹韻相互呼應，更顯寒意。』 禪師說：『即使你問的問題像傾倒瀑布、推倒山嶽一樣，無論東西南北，都能應對自如，順逆皆無拘束，出入自由自在，將整個大地的草木叢林都化為智慧的利刃，但在建立教化的層面，仍然差了些許。如果從根本的層面相見，那簡直是相差十萬八千里。』 南嶽云峰元益首座 李林宗居士問：『想要脫離塵世，但至今未能如願，請禪師今日為我解開疑惑。』 元益首座問：『什麼是你想要脫離塵世的意願？』李林宗居士茫然不知所措。 元益首座問：『明白了嗎？』 李林宗居士忽然醒悟，作偈說： 『心如明鏡本來就清澈，洪河之水本來就深邃。只因禪師一問，沙石都化爲了黃金。』 元益首座說：『正在趨向地獄。』 李林宗居士說：『人與我都沒有實相，哪裡來的地獄？』 元益首座說：『你現在在哪裡？』 李林宗居士說：『現在正在與您對答。』 元益首座說：『就是這個。』

【English Translation】 English version A clear breeze rises from the azure sky. A monk asked, 'What is the meaning of this?' The Zen master said, 'The bright moon reflects in the Yangtze River.' A monk asked, 'What is the Haiyin Samadhi (haiyin sanmei, ocean-seal samadhi, a state of meditative concentration where all phenomena are reflected as in a still ocean)?' The Zen master said, 'Just seek it within yourself.' The monk said, 'This disciple does not understand.' The Zen master said, 'Do not seek it from others.' A monk asked, 'What is the Way in daily life (riyong dao)?' The Zen master said, 'An arrow reaches the Western Heaven.' The monk said, 'What happens after it arrives?' The Zen master said, 'It pervades the entire Dharma Realm (fajie, the universe and all its phenomena).' Zen Master Nanshi Shen of Chuzhou A monk asked, 'What is it like when the lion has not yet left its cave?' The Zen master said, 'A clear breeze fills the earth.' The monk asked, 'What is it like after it leaves the cave?' The Zen master said, 'The foxes' brains are shattered.' A monk asked, 'Are the Patriarch's intention and the Buddhist teachings the same or different?' The Zen master said, 'The reflections of water and sky intermingle in azure.' The monk asked, 'Ultimately, are they the same or different?' The Zen master said, 'The sounds of pines and bamboos echo each other, intensifying the cold.' The Zen master said, 'Even if your questions were like pouring down waterfalls and toppling mountains, able to respond freely to east, west, north, and south, unconstrained by conformity or opposition, freely appearing and disappearing, and transforming all the plants and forests of the entire earth into blades of wisdom, in the realm of establishing teachings, there would still be a slight difference. If we were to meet in our fundamental nature, it would be like a difference of one hundred and eight thousand miles.' Chief Monk Yuan Yi of Yunfeng, Nanyue Layman Li Linzong asked, 'I desire to leave the dust of the world, but have not yet succeeded. Please, Master, resolve my doubts today.' Chief Monk Yuan Yi asked, 'What is your intention to leave the dust of the world?' The layman was at a loss. Chief Monk Yuan Yi asked, 'Do you understand?' The layman suddenly awakened and composed a verse: 'The mind-mirror has always been clear, the Hong River has always been deep. Only after the Master's question, sand and stones have turned into gold.' Chief Monk Yuan Yi said, 'You are heading straight to hell.' Layman Li Linzong said, 'There is no self or other in reality, so where is hell?' Chief Monk Yuan Yi said, 'Where are you now?' Layman Li Linzong said, 'I am answering you right now.' Chief Monk Yuan Yi said, 'This is it.'

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黃金。

舒州投子山法宗道者

問。如何是道者家風。

者云。袈裟裹草鞋。

僧曰。意旨如何。

者云。亦腳下桐城。

韶州南華寶緣慈濟禪師法嗣

韶州甘露山自緣禪師

問。祖意西來。乞師垂示。

師云。青山綠水長相對。

僧曰。畢竟如何。

師云。還我話頭來。

廣州興化延慶禪師

上堂云。言前薦得。孤負平生。句后投機。全乖道體。離此二途。祖宗門下又且如何。良久云。眼裡瞳兒吹木笛。

韶州永泰宗寶禪師

問。如何是和尚家風。

師云。千年松柏。

僧曰。忽遇容來。將何祗待。

師云。萬載一條新。

韶州寶壽行德禪師

在南華受請。恰遇新冬。師示眾云。新冬新寶壽。言是舊時言。若會西來意。波斯上泊船。

上堂云。雲散長空。月生天際。有眼者辨取。

韶州白虎山守升禪師

問。如何是佛。

師云。有眼無鼻孔。

韶州佛陀山宗欽禪師

問。如何是和尚直截為人一句。

師打一拂子云。會么。

僧云。不會。

師云。逢人莫錯舉。

韶州雙峰山法崇禪師

問。不露圭角句。未語先

【現代漢語翻譯】 現代漢語譯本 黃金。

舒州投子山法宗道者

問：如何是道者的家風？

道者說：『袈裟裹著草鞋。』

僧人問：『意旨如何？』

道者說：『也在腳下的桐城。』

韶州南華寶緣慈濟禪師法嗣

韶州甘露山自緣禪師

問：祖師西來的意旨是什麼？請禪師開示。

禪師說：『青山綠水長久相對。』

僧人問：『究竟如何？』

禪師說：『還我話頭來。』

廣州興化延慶禪師

上堂說法時說：『在言語之前領悟，辜負了一生。在語句之後投機，完全違背了道的本體。離開這兩種途徑，祖師門下又該如何？』良久，說：『眼裡瞳兒吹木笛。』

韶州永泰宗寶禪師

問：如何是和尚的家風？

禪師說：『千年松柏。』

僧人問：『忽然遇到貴客來訪，將用什麼來招待？』

禪師說：『萬載一條新。』

韶州寶壽行德禪師

在南華寺接受邀請，恰逢新冬。禪師對大眾開示說：『新冬新寶壽，說的是舊時的話。若能領會西來的意旨，就像波斯來的商船。』

上堂說法時說：『雲散長空，月生天際。有眼力的人辨別出來。』

韶州白虎山守升禪師

問：如何是佛？

禪師說：『有眼無鼻孔。』

韶州佛陀山宗欽禪師

問：如何是和尚直接了當為人指點的一句話？

禪師打了一下拂塵說：『會么？』

僧人說：『不會。』

禪師說：『逢人莫錯舉。』

韶州雙峰山法崇禪師

問：不露圭角句，未語先……

【English Translation】 English version Gold.

The Daoist Fazong of Touzi Mountain in Shuzhou

Asked: 'What is the family style of a Daoist?'

The Daoist said: 'A kasaya (Buddhist robe) wraps straw sandals.'

The monk asked: 'What is the meaning of this?'

The Daoist said: 'It is also Tongcheng (a place name) underfoot.'

Dharma successor of Chan Master Baoyuan Ciji of Nanhua in Shaozhou

Chan Master Ziyuan of Ganlu Mountain in Shaozhou

Asked: 'What is the meaning of the Patriarch's coming from the West? Please, Master, enlighten us.'

The Master said: 'Green mountains and clear waters face each other for a long time.'

The monk asked: 'What is it ultimately?'

The Master said: 'Return the topic to me.'

Chan Master Yanqing of Xinghua in Guangzhou

Ascending the Dharma hall, he said: 'To realize before words are spoken is to betray a lifetime. To speculate after the statement is made is to completely deviate from the essence of the Dao. Apart from these two paths, what should the followers of the Patriarchs do?' After a long pause, he said: 'The pupils in the eyes play wooden flutes.'

Chan Master Zongbao of Yongtai in Shaozhou

Asked: 'What is the Abbot's family style?'

The Master said: 'Thousand-year-old pines and cypresses.'

The monk asked: 'If a guest suddenly arrives, how will you treat them?'

The Master said: 'Ten thousand years, a new path.'

Chan Master Xingde of Baoshou in Shaozhou

Having received an invitation at Nanhua Temple, he happened to encounter the new winter. The Master instructed the assembly, saying: 'New winter, new Baoshou. The words are old words. If you understand the meaning of the coming from the West, it is like a Persian merchant ship.'

Ascending the Dharma hall, he said: 'Clouds scatter in the long sky, the moon rises in the heavens. Those with eyes, discern it.'

Chan Master Shousheng of Baihu Mountain in Shaozhou

Asked: 'What is Buddha?'

The Master said: 'Has eyes but no nostrils.'

Chan Master Zongqin of F陀 Mountain in Shaozhou

Asked: 'What is the Abbot's direct and straightforward phrase for helping people?'

The Master struck the whisk once and said: 'Do you understand?'

The monk said: 'I do not understand.'

The Master said: 'Do not mistakenly mention it to anyone.'

Chan Master Fachong of Shuangfeng Mountain in Shaozhou

Asked: 'The phrase that does not reveal sharp edges, before words are spoken...'

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分付。如何是先分付。

師云。道什麼。

僧曰。恁么則謝師指示。

師云。汝作么生會。僧無對。

師云。賺卻人。

韶州樂昌縣寶林山海月禪師

問。如何是佛。

師云。十相具足。

僧曰。莫只遮便是。

師云。少一不可。

韶州延祥法迎禪師

問。牛頭未見四祖時如何。

師云。拄杖拂子。

僧曰。見后如何。師便打。

僧曰。今日親見和尚。

師云。再犯不容。

韶州舜峰惠寶禪師

問。步步登高時如何。

師云。險。

僧曰。不進不退時如何。

師云。喪。

僧曰。如何即是。

師云。蘇嚧蘇嚧。

襄州洞山普樂子榮禪師法嗣

廬山圓通祖印禪師

諱居訥。漢州蹇氏子也。十三受具。十五開講。一揮談麈。千人匝坐。器宇冰清。心源海湛。敏惠冠絕。行解超倫。出語成章。落筆盈卷。忽舍所學。遠參禪宗。見榮禪師。頓悟祖意。后出世住歸宗。未幾遷上圓通。又移四祖。后還圓通。鷗陽文忠公修一見。深仰風規。每問南來士人。曾見訥禪師否。由是朝野望重。皇祐中　仁宗皇帝詔居京城凈因。堅讓不赴。就賜章服．師號。

熙寧三

【現代漢語翻譯】 現代漢語譯本 問：什麼是分付（指禪宗的傳承和囑託）。如何是先分付（最初的傳承和囑託是什麼樣的）？ 師云：道什麼（你說的是什麼）？ 僧曰：恁么則謝師指示（如果是這樣，那麼就感謝師父的指示）。 師云：汝作么生會（你是怎麼理解的）？僧無對（僧人無言以對）。 師云：賺卻人（被騙了）。 韶州樂昌縣寶林山海月禪師 問：如何是佛（什麼是佛）？ 師云：十相具足（具備十種殊勝的相）。 僧曰：莫只遮便是（難道僅僅是這樣）？ 師云：少一不可（缺少一種都不可以）。 韶州延祥法迎禪師 問：牛頭（法融禪師）未見四祖（道信禪師）時如何（牛頭法融禪師未見到四祖道信禪師時是什麼樣的）？ 師云：拄杖拂子（拄著枴杖，拿著拂塵）。 僧曰：見后如何（見到之後又是什麼樣的）？師便打（禪師就打了他）。 僧曰：今日親見和尚（今天親眼見到了和尚）。 師云：再犯不容（再犯就不容情了）。 韶州舜峰惠寶禪師 問：步步登高時如何（一步一步登高時是什麼樣的）？ 師云：險（危險）。 僧曰：不進不退時如何（不進也不退時是什麼樣的）？ 師云：喪（喪失）。 僧曰：如何即是（那究竟是什麼）？ 師云：蘇嚧蘇嚧（咒語，無法確切翻譯）。 襄州洞山普樂子榮禪師法嗣 廬山圓通祖印禪師 諱居訥（法號居訥），漢州蹇氏子也（是漢州蹇氏人）。十三受具（十三歲受具足戒），十五開講（十五歲就開始講經）。一揮談麈（一揮動拂塵開始談論），千人匝坐（上千人圍坐聽講）。器宇冰清（氣度清澈），心源海湛（心如大海般深邃）。敏惠冠絕（聰敏智慧超絕），行解超倫（修行和理解都超越常人）。出語成章（說出的話語自成文章），落筆盈卷（寫下的文字充滿書卷）。忽舍所學（忽然放棄所學），遠參禪宗（遠去參訪禪宗）。見榮禪師（拜見榮禪師），頓悟祖意（立刻領悟了禪宗的真意）。后出世住歸宗（後來出世住在歸宗寺），未幾遷上圓通（不久遷到上圓通寺）。又移四祖（又移到四祖寺）。后還圓通（後來回到圓通寺）。鷗陽文忠公修一見（歐陽修一見到他），深仰風規（非常仰慕他的風範）。每問南來士人（每次問從南方來的人），曾見訥禪師否（有沒有見過訥禪師）。由是朝野望重（因此朝廷和民間都非常敬重他）。皇祐中（皇祐年間），仁宗皇帝詔居京城凈因（仁宗皇帝下詔讓他住在京城的凈因寺），堅讓不赴（堅決推辭不去）。就賜章服．師號（於是賜予他袈裟和禪師的稱號）。 熙寧三

【English Translation】 English version Question: What is 'fenfu' (分付, referring to the transmission and entrustment in Zen Buddhism)? What is the initial 'fenfu' (如何是先分付, what was the original transmission and entrustment like)? The Master said: What are you talking about (道什麼)? The Monk said: In that case, I thank the Master for the instruction (恁么則謝師指示). The Master said: How do you understand it (汝作么生會)? The monk had no reply (僧無對). The Master said: Tricked people (賺卻人). Zen Master Haiyue (海月禪師) of Baolin Mountain (寶林山) in Lechang County (樂昌縣), Shaozhou (韶州). Question: What is Buddha (如何是佛)? The Master said: Possessing the ten characteristics (十相具足). The Monk said: Is that all it is (莫只遮便是)? The Master said: Lacking one is not acceptable (少一不可). Zen Master Faying (法迎禪師) of Yanxiang (延祥), Shaozhou (韶州). Question: What was it like when Niutou (牛頭, Dharma Master Farong) had not yet seen the Fourth Patriarch (四祖, Daoxin) (牛頭未見四祖時如何)? The Master said: Walking stick and whisk (拄杖拂子). The Monk said: What was it like after seeing him (見后如何)? The Master then hit him (師便打). The Monk said: Today, I have personally seen the Abbot (今日親見和尚). The Master said: No further offenses will be tolerated (再犯不容). Zen Master Huibao (惠寶禪師) of Shunfeng (舜峰), Shaozhou (韶州). Question: What is it like when climbing higher step by step (步步登高時如何)? The Master said: Dangerous (險). The Monk said: What is it like when neither advancing nor retreating (不進不退時如何)? The Master said: Loss (喪). The Monk said: What exactly is it (如何即是)? The Master said: Su lu su lu (蘇嚧蘇嚧, mantra, difficult to translate precisely). Dharma heir of Zen Master Zirong (子榮禪師) of Dongshan Pule (洞山普樂), Xiangzhou (襄州). Zen Master Zuyin (祖印禪師) of Yuantong (圓通) on Mount Lu (廬山). His taboo name was Ju Ne (居訥), and he was a son of the Jian family (蹇氏) of Hanzhou (漢州). At thirteen, he received full ordination (十三受具), and at fifteen, he began lecturing (十五開講). With a wave of his duster (一揮談麈), a thousand people sat around listening (千人匝坐). His demeanor was pure and clear (器宇冰清), and his mind was as deep as the sea (心源海湛). His intelligence and wisdom were unmatched (敏惠冠絕), and his practice and understanding surpassed others (行解超倫). His words formed chapters (出語成章), and his writings filled volumes (落筆盈卷). Suddenly, he abandoned his studies (忽舍所學) and went far away to study Zen (遠參禪宗). Upon seeing Zen Master Rong (見榮禪師), he immediately awakened to the meaning of Zen (頓悟祖意). Later, he came forth to reside at Guizong Monastery (后出世住歸宗), and soon after, he moved to Upper Yuantong Monastery (未幾遷上圓通). He also moved to the Fourth Ancestor Monastery (又移四祖). Later, he returned to Yuantong Monastery (后還圓通). Ouyang Xiu (歐陽修), the Duke of Wenzhong (文忠公), upon seeing him (鷗陽文忠公修一見), deeply admired his demeanor (深仰風規). He always asked scholars coming from the south (每問南來士人) if they had seen Zen Master Ne (曾見訥禪師否). Therefore, he was highly respected by the court and the people (由是朝野望重). During the Huangyou period (皇祐中), Emperor Renzong (仁宗皇帝) ordered him to reside at Jingyin Monastery (凈因) in the capital (詔居京城凈因), but he firmly declined (堅讓不赴). Thereupon, he was bestowed with robes and the title of Zen Master (就賜章服．師號). Xining three (熙寧三)

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年中。一日。辭江牧劉公述及諸僚屬。歸院沐浴。端坐示滅。劉公率緇俗數千。送至茶毗。𦦨中白氣。上貫太陽。眾皆驚仰。

問。如何是和尚家風。

師云。紫霄峰畔歸宗寺。

僧曰。忽遇客來。將何祗待。

師云。遊山玩水。

問。祖剎重興時如何。

師云。人在破頭山。

僧曰。一朝權在手。師便打。

師云。三乘十二分教還曾道著么。良久。云。喫茶去。

洪州百丈山智映寶月禪師法嗣

杭州惠因祥禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。天圓地方。

僧曰。端的請師一言。

師云。若到諸方。分明舉似。

師云。南山高。北山低。日出東方夜落西。白牛上樹覓不得。烏雞入水大家知。且道覓得后又如何。良久。云。堪作什麼。

杭州慧因義寧禪師

問。佛未出時如何。

師云。摩耶夫人。

僧曰。出世后如何。

師云。悉達太子。

上堂云。澄停識浪。水清影現。悟無念體。寂滅現前。東弗于代。西瞿耶尼。許汝恁么會。三十年後且莫顢頇。參。

潭州云蓋山繼鵬禪師法嗣

越州諸暨鐘山報恩禪院譚禪師

問。善法堂中師子吼。利人一句又

【現代漢語翻譯】 現代漢語譯本 年中，有一天，（祥禪師）向江州牧劉公述以及各位同僚告辭，回到寺院沐浴，端正地坐著示寂（圓寂）。劉公率領僧人和俗家弟子數千人，將他送到茶毗（火化）。火化時，火焰中出現白色氣體，向上直貫太陽，眾人都驚歎仰望。

問：如何是和尚的家風？ 師（祥禪師）說：紫霄峰畔歸宗寺。 僧人問：忽然有客人來，將用什麼招待？ 師（祥禪師）說：遊山玩水。 問：祖庭重新興盛時會是怎樣？ 師（祥禪師）說：人在破頭山。 僧人說：一旦權力在手，師父您就要打人。 師（祥禪師）說：三乘十二分教（佛教的全部教義）你還曾說過嗎？（停頓很久）說：喫茶去。

洪州百丈山智映寶月禪師的法嗣 杭州惠因祥禪師

問：師父您唱的是誰家的曲調？宗風傳承自哪位祖師？ 師（義寧禪師）說：天圓地方。 僧人說：請師父您明確地說一句。 師（義寧禪師）說：如果到了其他地方，要分明地告訴他們。

師（義寧禪師）說：南山高，北山低，日出東方夜落西。白牛上樹找不到，烏雞入水大家都知道。那麼，找到之後又怎麼樣呢？（停頓很久）說：能做什麼呢？

杭州慧因義寧禪師

問：佛未出世時是怎樣的？ 師（譚禪師）說：摩耶夫人（釋迦牟尼佛的生母）。 僧人問：出世后又是怎樣的？ 師（譚禪師）說：悉達太子（釋迦牟尼佛的本名）。

上堂開示說：澄澈平靜識別之浪，水清則影子顯現。領悟無念的本體，寂滅的境界就在眼前。東弗于代（東勝身洲），西瞿耶尼（西牛賀洲），允許你們這樣理解。三十年後不要再糊里糊塗。參！

潭州云蓋山繼鵬禪師的法嗣 越州諸暨鐘山報恩禪院譚禪師

問：善法堂中師子吼，利益眾生的一句話又

【English Translation】 English version In the middle of the year, one day, (Chan Master Xiang) bid farewell to Liu Gongshu, the governor of Jiangzhou, and all his colleagues. He returned to the monastery to bathe, and sat upright, demonstrating nirvana (passing away). Governor Liu led thousands of monks and lay disciples to cremate him. During the cremation, white vapor rose from the flames, piercing straight up to the sun. Everyone was amazed and looked up.

Question: What is the family style of the monk? The Master (Chan Master Xiang) said: Guizong Temple by the side of Zixiao Peak. A monk asked: If a guest suddenly arrives, how will you treat him? The Master (Chan Master Xiang) said: 'Visiting mountains and playing in the water'. Question: What will it be like when the ancestral temple is revived? The Master (Chan Master Xiang) said: 'People are on Potou Mountain'. A monk said: Once the power is in hand, the master will hit people. The Master (Chan Master Xiang) said: Have you ever spoken of the Three Vehicles and Twelve Divisions of Teachings (the entire teachings of Buddhism)? (After a long pause) Said: 'Go drink tea'.

Successor of Chan Master Zhiying Baoyue of Baizhang Mountain in Hongzhou Chan Master Xiang of Huiyin Temple in Hangzhou

Question: Whose tune does the master sing? Whose ancestral style is inherited? The Master (Chan Master Yining) said: 'Heaven is round, and earth is square'. A monk said: Please, Master, say it clearly in one sentence. The Master (Chan Master Yining) said: 'If you go to other places, tell them clearly'.

The Master (Chan Master Yining) said: 'The South Mountain is high, the North Mountain is low, the sun rises in the east and sets in the west. A white cow climbs a tree and cannot be found, a black chicken enters the water and everyone knows. Then, what happens after it is found?' (After a long pause) Said: 'What can it be used for?'

Chan Master Yining of Huiyin Temple in Hangzhou

Question: What was it like before the Buddha appeared in the world? The Master (Chan Master Tan) said: 'Maya (Buddha's mother)'. A monk asked: What was it like after he appeared in the world? The Master (Chan Master Tan) said: 'Prince Siddhartha (Buddha's original name)'.

Ascending the Dharma platform, he said: 'Clear and still the waves of consciousness, when the water is clear, the reflection appears. Realize the essence of no-thought, and the state of stillness and extinction is right before you. East Purvavideha (Eastern Continent), West Godaniya (Western Continent), allow you to understand it this way. After thirty years, do not be muddleheaded again. Meditate!'

Successor of Chan Master Jipeng of Yungai Mountain in Tanzhou Chan Master Tan of Bao'en Chan Monastery in Zhongshan Mountain, Zhuji, Yuezhou

Question: In the Good Dharma Hall, the lion's roar, a sentence that benefits people, and

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如何。

師云。重疊關山路。

僧曰。與么則紫鄰巖畔千花秀。白玉堂前萬姓歌。

師云。念話杜家。

問。至道無難。唯嫌揀擇。如何是不揀擇。

師云。作日初三。今日初四。

僧曰。此猶是揀擇。

師云。龍蛇易辨。衲子難滿。

問。一問一答。猶落建化門庭。未審第一義中如何舉唱。

師云。檐前雨滴。雪滿長空。

僧曰。若然者。到頭霜夜月。任運落前溪。

師云。作家禪客。

僧曰。和尚莫瞞人好。

師云。卻是你瞞我。

問。如何是祖師西來意。

師云。只履已歸蔥嶺久。而今休更問來端。

僧曰。得與么去時如何。

師云。南山起云。北山下雨。

問。杖錫已居於此日。請師一句利人天。

師云。鼻孔大頭向下。

僧曰。向上還有事也無。

師云。有。

僧曰。如何則是。

師云。欲窮千里目。更上一層樓。

上堂云。法身無象。應物現形。諸禪德。作么生說個應物現形底道理。拈拄杖示眾云。世尊身長丈六。遮個拄杖子亦長丈六。彌勒身長千尺。遮個拄杖子亦長千尺。方圓任器。隱顯從他。大包天地。細入塵蘆。如驢覷井。如井覷驢。得

【現代漢語翻譯】 現代漢語譯本 問：如何？ 師父說：『重疊關山路。』 僧人說：『這樣說來，紫鄰巖畔千花秀，白玉堂前萬姓歌。』 師父說：『念話杜家。』 問：『至道無難，唯嫌揀擇。如何是不揀擇？』 師父說：『昨日初三，今日初四。』 僧人說：『這仍然是揀擇。』 師父說：『龍蛇易辨，衲子難滿。』 問：『一問一答，猶落建化門庭。未審第一義中如何舉唱？』 師父說：『檐前雨滴，雪滿長空。』 僧人說：『如果這樣，到頭霜夜月，任運落前溪。』 師父說：『作家禪客。』 僧人說：『和尚莫瞞人好。』 師父說：『卻是你瞞我。』 問：『如何是祖師西來意？』 師父說：『只履已歸蔥嶺（Pamir Mountains）久，而今休更問來端。』 僧人說：『得與么去時如何？』 師父說：『南山起云，北山下雨。』 問：『杖錫已居於此日，請師一句利人天。』 師父說：『鼻孔大頭向下。』 僧人說：『向上還有事也無？』 師父說：『有。』 僧人說：『如何則是？』 師父說：『欲窮千里目，更上一層樓。』 上堂開示說：『法身無象，應物現形。各位禪德，如何說這個應物現形的道理？』拿起拄杖向大眾展示說：『世尊（Sakyamuni Buddha）身長丈六，這根拄杖也長丈六。彌勒（Maitreya）身長千尺，這根拄杖也長千尺。方圓隨器，隱顯從他。大包天地，細入塵蘆。如驢覷井，如井覷驢。得』

【English Translation】 English version Question: What is it? The Master said: 'Layers upon layers of mountain passes.' The monk said: 'In that case, a thousand flowers bloom by the Purple Neighbor Cliff, and ten thousand people sing before the White Jade Hall.' The Master said: 'Reciting the words of the Du family.' Question: 'The Great Way is not difficult; it only dislikes picking and choosing. What is non-discrimination?' The Master said: 'Yesterday was the third, today is the fourth.' The monk said: 'This is still discrimination.' The Master said: 'Dragons and snakes are easy to distinguish, but monks are hard to satisfy.' Question: 'One question, one answer, still falls within the gate of provisional teachings. How is it expressed in the First Principle?' The Master said: 'Raindrops from the eaves, snow fills the vast sky.' The monk said: 'If that's so, the moon on a frosty night eventually falls into the stream in front.' The Master said: 'A true Zen practitioner.' The monk said: 'Venerable Master, it's best not to deceive people.' The Master said: 'It is you who are deceiving me.' Question: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'A single sandal has long returned to the Pamir Mountains (Cong Ling), now there's no need to ask about the origin of the coming.' The monk said: 'What about when one departs in such a way?' The Master said: 'Clouds rise from the southern mountain, rain falls on the northern mountain.' Question: 'Having dwelt here with staff and bowl, please, Master, give a phrase to benefit gods and humans.' The Master said: 'The big head of the nostrils points downward.' The monk said: 'Is there anything above?' The Master said: 'Yes.' The monk said: 'What is it then?' The Master said: 'To exhaust a thousand miles of vision, ascend another story of the tower.' Ascending the hall, he said: 'The Dharma body has no form, it manifests according to things. Virtuous Zen practitioners, how do you explain the principle of manifesting according to things?' Raising his staff, he showed it to the assembly, saying: 'The World Honored One (Sakyamuni Buddha) is sixteen feet tall, and this staff is also sixteen feet tall. Maitreya (Maitreya) is a thousand feet tall, and this staff is also a thousand feet tall. It is square or round according to the vessel, appearing or disappearing as it wills. It encompasses the heavens and the earth, and enters the dust and reeds. Like a donkey looking at a well, like a well looking at a donkey. Got it?'

---

之者。運籌帷幄。把斷要津。失之者。杳杳忽忽。虛生浪死。得失二途。一時放卻。敢問諸人。且道山僧拄杖子畢竟長多少。良久。云。笑指客從何處來。擊香臺一下。

上堂。顧視大眾云。若未能如是。且須俗機宜。所以仲冬嚴寒。人人盡賀。日南長至。禪人到此。直須眨上眉毛。莫學東村王老。夜來失了巴鼻。參。

筠州洞山曉聦禪師法嗣

云居曉舜禪師

筠陽人也。少年粗猛。忽悟浮幻。投師出家。乃修細行。參聦禪師。一日入室。聦問云。古鏡未磨時如何。

曰。黑似漆。

聦云。磨后如何。

曰。照天照地。

聦云。我即不恁么。

師便問。古鏡未磨時如何。

曰。此去朗州不遠。

師云。磨后如何。

曰。黃鶴樓前鸚鵡洲。師忽有省。由是道譽遠布。禪徒依之。

后住筠州大愚廬山棲賢。治平中。一日。召大眾云。本來無事。臨行何語。片時片時。便去便去。言畢而逝。

問。師唱誰家曲。宗風嗣阿誰。

師云。云有出山勢。水無投澗聲。

僧曰。新豐一箭。直射大愚。

師云。今日幾遭雨水。

問。如何是為人一句。

師云。晴天日出。

僧曰。與么則從此無疑。

【現代漢語翻譯】 現代漢語譯本：

得到它的人，能夠運籌帷幄，掌握關鍵。失去它的人，茫然無措，虛度一生。得到和失去這兩條路，一時放下。請問各位，且說山僧的拄杖究竟有多長？（停頓良久）說：笑著指著客人從哪裡來。擊打香臺一下。

上堂。環顧大眾說：如果不能像這樣，暫且需要世俗的機宜。所以仲冬嚴寒，人人都慶賀。日南長至（冬至），禪人到此，必須立刻提起精神。不要學東村的王老，昨晚失去了關鍵。參！

筠州洞山曉聰禪師的法嗣

云居曉舜禪師

筠陽人。少年時粗獷勇猛，忽然醒悟人生的虛幻，投奔師父出家，於是修行細微的行持。參拜曉聰禪師。一日入室，曉聰問：古鏡未磨時如何？

答：黑如漆。

曉聰說：磨后如何？

答：照天照地。

曉聰說：我卻不這樣認為。

曉舜禪師便問：古鏡未磨時如何？

答：此去朗州不遠。

禪師問：磨后如何？

答：黃鶴樓前鸚鵡洲。曉舜禪師忽然有所領悟。因此道譽遠播，禪徒依附他。

後來住筠州大愚廬山棲賢。治平年間，一日，召集大眾說：本來無事，臨終有何話要說？片刻片刻，就要走了。說完就去世了。

問：師父唱的是誰家的曲調？宗風傳承自誰？

禪師說：云有出山之勢，水無投入山澗之聲。

僧人說：新豐的箭，直射大愚。

禪師說：今天下了幾場雨？

問：如何是為人（幫助他人）的一句話？

禪師說：晴天日出。

僧人說：這樣我就從此無疑了。

【English Translation】 English version:

Those who attain it can strategize and control the key points. Those who lose it are lost and confused, wasting their lives. The two paths of gain and loss, let them go for a moment. May I ask everyone, how long is this mountain monk's staff after all? (A long pause.) He said: Smiling, he points to where the guest has come from. Strikes the incense table once.

Ascending the hall, he looks at the assembly and says: If you cannot be like this, you must temporarily use worldly expediency. Therefore, in the severe cold of midwinter, everyone celebrates. On the day of the winter solstice (Rinan Changzhi), when Chan practitioners arrive here, they must immediately raise their eyebrows. Do not imitate old man Wang from the eastern village, who lost the key point last night. Meditate!

Successor of Chan Master Xiaocong of Dongshan in Yunzhou

Chan Master Xiaoshun of Yunju

He was a native of Junyang. In his youth, he was rough and fierce, but he suddenly awakened to the illusion of life. He sought refuge with a teacher and became a monk, and then cultivated subtle practices. He visited Chan Master Xiaocong. One day, upon entering the room, Xiaocong asked: What is it like when an ancient mirror has not been polished?

He replied: Black as lacquer.

Xiaocong said: What is it like after it is polished?

He replied: It illuminates heaven and earth.

Xiaocong said: I don't think so.

Chan Master Xiaoshun then asked: What is it like when an ancient mirror has not been polished?

He replied: It is not far from here to Langzhou.

The Chan master asked: What is it like after it is polished?

He replied: Parrot Isle in front of Yellow Crane Tower. Chan Master Xiaoshun suddenly had an awakening. Therefore, his reputation spread far and wide, and Chan followers relied on him.

Later, he resided at Dayu Lushan Qixian in Yunzhou. During the Zhiping era, one day, he summoned the assembly and said: Originally, there is nothing to do. What words are there to say at the time of death? Moment by moment, I am about to leave. After speaking, he passed away.

Asked: Whose tune does the master sing? Who is the lineage of the sect's style?

The Chan master said: The clouds have the momentum to leave the mountain, and the water makes no sound when entering the ravine.

A monk said: The arrow from Xin Feng shoots directly at Dayu.

The Chan master said: How many rains have fallen today?

Asked: What is a phrase for the sake of others (helping others)?

The Chan master said: The sun rises on a clear day.

The monk said: In that case, I will have no doubt from now on.

---

師云。雨下云陰。

問。千里特來即不問。舊店新開事若何。

師云。你要買個甚麼。

僧提起坐具云。還有遮個么。

師云。東行不見西行利。

僧曰。有錢堪作好兒郎。

師云。吽。你謔我。

問。承師有言。不談玄。不說妙。去此二途。如何指示。

師云。蝦䗫趕鷂子。

僧曰。全因此問。

師云。老鼠弄猴猻。

上堂云。唯一堅密身。一切塵中現。蝦䗫蚯蚓各有窟穴。烏鵲鳩鴿亦有窠巢。正當與么時。為甚麼人說法。良久。云。方以類聚。物以群分。

上堂云。學道莫生分別。分別便成解會。但信自心是佛。歷劫更無迷昧。久立。

上堂云。三峽道無別。朝朝只么說。僧繇會寫真。鎮府出鑌鐵。珍重。

上堂云。不長不短。不小不大。此個道理是誰境界。咄。

上堂云。盡力提不起。放下絕無蹤。借問諸禪者。此理若為通。

上堂云。言不假繁。道不假修。若人會得。任性隨流。久立。

潭州大溈山密印寺懷宥禪師

問。人將語試。金將火試。未審衲僧將什麼試。

師云。拄杖子。

僧曰。畢竟如何。

師云。退後著。僧應喏。

師便打云。教休不肯休。直

【現代漢語翻譯】 現代漢語譯本： 師父說：『下雨了，天空陰沉沉的。』 有僧人問：『我從千里之外特地趕來，其他的不問，請問舊店新開，情況如何？』 師父說：『你想要買些什麼？』 僧人提起坐具（僧人隨身攜帶的鋪具）說：『還有這個嗎？』 師父說：『向東走不見得比向西走有利。』 僧人說：『有錢就可以成為好兒郎。』 師父說：『吽（表示呵斥或肯定的語氣詞）。你戲弄我。』 有僧人問：『承蒙師父您說，不談玄理，不說妙諦，去除這兩條路，如何指示？』 師父說：『蝦蟆（青蛙）追趕鷂子（老鷹）。』 僧人說：『完全是因為這個問題。』 師父說：『老鼠戲弄猴子。』 師父上堂說法時說：『唯一堅固不壞的法身，顯現在一切微塵之中。蝦蟆、蚯蚓各有自己的洞穴，烏鴉、喜鵲、斑鳩、鴿子也有自己的巢穴。正當這個時候，為誰說法呢？』停頓了很久，說：『方以類聚，物以群分。』 師父上堂說法時說：『學道最忌產生分別心，一旦分別，就會形成知解。只要相信自己的心就是佛，經歷無數劫也不會再有迷惑。』站立了很久。 師父上堂說法時說：『三峽的道路沒有什麼特別的，每天都這麼說。僧繇（唐代畫家）善於繪畫，鎮府出產精良的鑌鐵。』珍重。 師父上堂說法時說：『不長不短，不大不小，這個道理是誰的境界？』呵斥。 師父上堂說法時說：『盡力也提不起來，放下後又找不到軌跡。請問各位禪者，這個道理該如何通達？』 師父上堂說法時說：『言語不必繁瑣，道法不必修飾。如果有人領會了，就可以任性隨順自然。』站立了很久。 潭州大溈山密印寺懷宥禪師 有僧人問：『人通過言語來試探，金子通過火來試煉，不知道衲僧（出家人）用什麼來試探？』 師父說：『拄杖子（禪杖）。』 僧人說：『究竟如何？』 師父說：『退後站著。』僧人應答稱是。 師父於是就打了一下，說：『叫他停止卻不肯停止，一直……』

【English Translation】 English version: The Master said, 'Rain falls, the clouds are dark.' A monk asked, 'I have come from a thousand miles away specifically, and I won't ask about other things. How is the new opening of the old shop?' The Master said, 'What do you want to buy?' The monk raised his sitting cloth (a cloth carried by monks for sitting) and said, 'Is there still this?' The Master said, 'Going east is not necessarily more beneficial than going west.' The monk said, 'With money, one can be a good fellow.' The Master said, 'Hum (an interjection expressing disapproval or affirmation). You are teasing me.' A monk asked, 'I have heard you say, Master, that you don't talk about the profound or speak of the wonderful. Leaving these two paths, how do you instruct?' The Master said, 'A toad chases a hawk.' The monk said, 'It's entirely because of this question.' The Master said, 'A mouse plays with a monkey.' The Master, ascending the hall, said, 'The one and only solid and indestructible Dharmakaya (Dharma body), manifests in all dust motes. Toads and earthworms each have their own burrows, crows, magpies, doves, and pigeons also have their nests. Right at this moment, for whom do you preach the Dharma?' After a long pause, he said, 'Things of a kind come together; objects are divided into groups.' The Master, ascending the hall, said, 'In studying the Way, do not give rise to discrimination. Once you discriminate, you form understanding. Just believe that your own mind is Buddha, and you will no longer be deluded through countless kalpas (eons).' He stood for a long time. The Master, ascending the hall, said, 'The road through the Three Gorges is nothing special; it's just talked about every day. Sengyou (a painter in Tang Dynasty) was good at painting, and Zhenfu produced excellent bintie (high quality iron). Cherish this.' The Master, ascending the hall, said, 'Neither long nor short, neither small nor large, whose realm is this principle?' A shout. The Master, ascending the hall, said, 'Trying with all your strength, you cannot lift it; letting go, there is no trace. I ask you, Zen practitioners, how can this principle be understood?' The Master, ascending the hall, said, 'Words need not be elaborate, the Way need not be cultivated. If someone understands this, they can follow the flow of their nature.' He stood for a long time. Chan Master Huaiyou of Dayi Mountain Miyin Temple in Tanzhou A monk asked, 'People are tested by words, gold is tested by fire. I wonder, what do mendicant monks use to test?' The Master said, 'The staff.' The monk said, 'What is it ultimately like?' The Master said, 'Stand back.' The monk responded in agreement. The Master then struck and said, 'Told to stop, but refuses to stop, continuously...'

---

待雨霖頭。

杭州佛日山明教禪師

諱契嵩。藤州東山人也。俗姓李氏。七歲出家。十三得度。十九遊方。遍參知識。得法于洞山聰禪師。常居永安蘭若。披尋內外典籍。樂於著撰。力扶宗教。嘉祐中。以所述禪門傳法正宗記．定祖圖．輔教編。上進　仁宗皇帝。來頒天下。附入大藏。賜號明教。

熙寧四年六月四日。示滅于靈隱寺。壽六十有六。是月八日茶毗。眼．舌．男三根不壞。頂骨上出舍利。紅白晶瑩。師平生頂戴觀音。口誦名號。木槵數珠亦燒不壞。其如解行高潔。性智虛明。宋代高僧鮮有如師。具在陳賢良行業記。

建中靖國續燈錄卷第五 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第六　　　［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

盧陵清原山行思禪師第十一世

洪州泐潭山寶峰院懷澄禪師法嗣

東京十方凈因禪院大覺禪師

諱懷璉。姓陳氏。漳州龍溪縣人也。誕生之夕。夢僧伽降室。因小字泗州。既有異兆。僉知祥應。齠齔出家。丱角圓頂。督志道學。寢食無廢。一日洗面。潑水于地。微有省發。即慕參尋。遠造泐潭澄禪師法席。投機印可。

【現代漢語翻譯】 現代漢語譯本 待雨霖頭。

杭州佛日山明教禪師（Mingjiao Chanshi，明教禪師）：

諱契嵩（Qisong），藤州東山人。俗姓李氏。七歲出家，十三歲得度，十九歲遊方，遍參知識，得法于洞山聰禪師（Dongshan Cong Chanshi）。常居永安蘭若（Yongan Lanruo），披尋內外典籍，樂於著撰，力扶宗教。嘉祐年間，以所述《禪門傳法正宗記》、《定祖圖》、《輔教編》上進仁宗皇帝。來頒天下，附入大藏，賜號明教。

熙寧四年六月四日，示滅于靈隱寺（Lingyin Temple），壽六十有六。是月八日茶毗，眼、舌、男三根不壞，頂骨上出舍利，紅白晶瑩。師平生頂戴觀音（Guanyin），口誦名號，木槵數珠亦燒不壞。其如解行高潔，性智虛明，宋代高僧鮮有如師。具在陳賢良行業記。

《建中靖國續燈錄》卷第五 卍新續藏第 78 冊 No. 1556 《建中靖國續燈錄》

《建中靖國續燈錄》卷第六 ［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

盧陵清原山行思禪師（Qingyuan Xingsi Chanshi）第十一世

洪州泐潭山寶峰院懷澄禪師（Huaicheng Chanshi）法嗣

東京十方凈因禪院大覺禪師（Dajue Chanshi）：

諱懷璉（Huailian），姓陳氏，漳州龍溪縣人。誕生之夕，夢僧伽（Sengqie）降室，因小字泗州。既有異兆，僉知祥應。齠齔出家，丱角圓頂，督志道學，寢食無廢。一日洗面，潑水于地，微有省發。即慕參尋，遠造泐潭澄禪師法席，投機印可。

【English Translation】 English version Waiting for the rain to wet the head.

Chan Master Mingjiao (Mingjiao Chanshi) of Mount Fori in Hangzhou:

His taboo name was Qisong, and he was from Dongshan in Tengzhou. His secular surname was Li. He left home at the age of seven, was ordained at thirteen, and traveled at nineteen, widely visiting teachers and receiving the Dharma from Chan Master Dongshan Cong. He often resided in Yongan Lanruo, studying both internal and external scriptures, enjoying writing and strongly supporting the religion. During the Jiayou period, he presented his 'Records of the Orthodox Lineage of Dharma Transmission in the Chan School,' 'Diagram of Establishing the Ancestor,' and 'Compilation to Assist the Teachings' to Emperor Renzong. These were promulgated throughout the empire, included in the Great Treasury, and he was bestowed the title Mingjiao.

On the fourth day of the sixth month of the fourth year of Xining, he passed away at Lingyin Temple, at the age of sixty-six. On the eighth day of that month, he was cremated, and his eyes, tongue, and male organ remained intact. Relics emerged from the top of his skull, red and white and crystal clear. The master throughout his life revered Guanyin, recited her name, and his wooden rosary beads also did not burn. His understanding and practice were noble and pure, and his innate wisdom was clear and bright. Few eminent monks in the Song Dynasty were like him. Details are in the 'Records of the Deeds of Chen Xianliang'.

Continued Records of the Lamp, Jianzhong Jingguo Era, Volume 5 卍 New Continued Collection, Volume 78, No. 1556, Continued Records of the Lamp, Jianzhong Jingguo Era

Continued Records of the Lamp, Jianzhong Jingguo Era, Volume 6 [Song Dynasty Printing]

Compiled by Wei Bai, Abbot of Fayun Chan Temple in Tokyo, Dharma-Transmitting Buddha Country Chan Master (Your Servant)

Responding to the Occasion

Eleventh Generation of Chan Master Xingsi (Xingsi Chanshi) of Mount Qingyuan in Luling

Dharma Successor of Chan Master Huaicheng (Huaicheng Chanshi) of Baofeng Monastery on Mount Letan in Hongzhou

Chan Master Dajue (Dajue Chanshi) of Shifang Jingyin Chan Monastery in Tokyo:

His taboo name was Huailian, and his surname was Chen, from Longxi County in Zhangzhou. On the night of his birth, a dream of Sangha descending into the room was seen, so he was given the childhood name Sizhou. Since there were extraordinary omens, everyone knew it was an auspicious sign. He left home at a young age, shaved his head, and devoted himself to studying the Way, without neglecting sleep or food. One day, while washing his face, he splashed water on the ground and had a slight awakening. He then yearned to seek guidance and traveled far to the seat of Chan Master Cheng of Letan, where he was approved upon meeting the occasion.

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次歷叢林。眾向道譽。年過不惑。名動　仁御。奉　詔住凈因禪院。三　宣內苑。對　聖敷揚。開悅　宸衷。賜號大覺。並制讚頌。須許賡酬。　天眷日深。頗若師友。其磨衲．金缽．寶珠。皆　上旨批賜。晚以高年。乞身林下。　來從所請。隨意住持。因止育王山。云徒復湊。道合　聖心。名重當世。本朝宗匠。未如榮幸。

師皇祐二年十二月十九日。仁宗皇帝宣入后苑化成殿。令一依開堂時儀範。升座說法。宣左街副僧錄慈雲大師清滿啟白。清滿謝　恩罷。乃曰。　帝苑春光。皇家啟會。萬乘既登于　舜殿。兩街獲奉于堯眉。爰當和育之辰。正是闡揚之日。宜談祖道。上副　宸衷。謹白。

師遂升座。拈香祝　聖畢。敷坐。華嚴禪師白槌云。法筵龍象眾。當觀第一義。

師云。適來白槌。甚好訊息。還有證據者么。出來對聖人前試通吐看。

時有宣教大師問。滿目盡觀銀世界。未審普賢在什麼處。

師云。猶似對面不識。

僧曰。六牙白象空中立。　萬乘君王坐寶臺。

師云。帝網重重向此開。

師復云。古佛堂中。曾無異說。流通句內。誠有多談。得之。妙用無虧。失之。觸途成滯。所以溪山云月。且處處以同風。水鳥樹林。亦頭頭而顯道。若於迦葉門下

【現代漢語翻譯】 現代漢語譯本：

大師曾歷任各處叢林，僧眾都敬重他的道行聲譽。年過不惑之年，名聲傳遍仁宗皇帝的朝廷。奉皇帝的詔令，住持凈因禪院。多次在內苑宣講佛法，當著皇帝的面闡揚佛理，使皇帝的心情愉悅，被賜予『大覺』的稱號，並親自撰寫讚頌。皇帝希望大師能夠迴應這些讚頌，皇帝對大師的恩寵日益深厚，情誼如同師友一般。大師的磨衲（僧人的粗布袈裟）、金缽（僧人使用的金製缽盂）、寶珠，都是皇帝親自下旨賞賜的。晚年時，大師以年事已高為由，請求退隱山林，皇帝也同意了他的請求，允許他隨意居住。於是大師便隱居在育王山，跟隨他的僧人又聚集起來。大師的道行符合皇帝的心意，名聲在當時非常顯赫，是本朝的宗師，沒有人能像他這樣榮幸。

皇祐二年十二月十九日，仁宗皇帝宣大師進入后苑化成殿，命他按照開堂時的儀式規範，升座說法。宣左街副僧錄慈雲大師清滿啟稟說：『清滿感謝皇恩。』清滿謝恩完畢后，說道：『帝苑春光明媚，皇家開啟法會。皇帝已經登上舜的寶殿，兩街的百姓都瞻仰到堯的容顏。正當和樂教化的時辰，正是闡揚佛法的日子。應該談論祖師的道法，以符合皇帝的心意。謹此稟告。』

大師於是升座，拈香祝聖完畢，鋪設座位。華嚴禪師敲擊木槌說：『法筵龍象眾，當觀第一義。』（意思是：佛法盛會的參與者，應當觀察最根本的真理。）

大師說：『剛才敲擊木槌，是個很好的訊息。還有能夠證明這一點的嗎？出來在聖人面前試著說一說。』

當時有一位宣教大師問道：『滿眼所見都是銀色的世界，不知道普賢菩薩在哪裡？』（普賢：指普賢菩薩）

大師說：『就像面對面卻不認識一樣。』

僧人說：『六牙白象空中立，萬乘君王坐寶臺。』（意思是：六牙白象在空中聳立，皇帝坐在寶座上。）

大師說：『帝網重重向此開。』（意思是：重重疊疊的帝釋天之網，正向這裡展開。）

大師又說：『古佛堂中，從來沒有不同的說法。在流通句之內，確實有很多談論。得到它，妙用就不會有虧損；失去它，到處都會成為障礙。所以溪山云月，處處都呈現出相同的景象；水鳥樹林，也處處都顯現出道法。如果在迦葉門下』（迦葉：摩訶迦葉，釋迦牟尼佛的十大弟子之一）

【English Translation】 English version:

Master had served in various monasteries, and the monks all respected his virtue and reputation. Having passed the age of forty, his fame spread throughout the court of Emperor Renzong. He received an imperial decree to reside at the Jingyin Monastery. He lectured on Buddhism in the inner garden many times, expounding Buddhist principles before the Emperor, which pleased the Emperor greatly. He was granted the title 'Great Enlightenment' (Dajue), and the Emperor personally composed praises for him. The Emperor hoped that the Master would respond to these praises. The Emperor's favor towards the Master deepened day by day, and their relationship was like that of teacher and friend. The Master's worn-out robe (monk's coarse kasaya), golden alms bowl (gold bowl used by monks), and precious pearls were all bestowed by the Emperor's personal decree. In his later years, the Master requested to retire to the mountains due to his advanced age, and the Emperor granted his request, allowing him to reside wherever he pleased. Thus, the Master retired to Mount Yuwang, and the monks who followed him gathered again. The Master's virtue aligned with the Emperor's heart, and his reputation was very prominent at that time. He was a master of this dynasty, and no one was as fortunate as him.

On the nineteenth day of the twelfth month of the second year of Huangyou, Emperor Renzong summoned the Master to the Huacheng Hall in the rear garden, ordering him to ascend the seat and preach according to the ritual norms of the opening ceremony. Ciyun Master Qingman, the Deputy Monk Registrar of Zuo Street, reported: 'Qingman thanks the Emperor's grace.' After Qingman thanked the Emperor, he said: 'The imperial garden is full of spring, and the royal family is opening a Dharma assembly. The Emperor has ascended the palace of Shun, and the people of both streets have looked up to the countenance of Yao. At this time of harmonious nurturing, it is the day to expound the Dharma. We should discuss the Dharma of the Patriarchs to accord with the Emperor's heart. I respectfully report.'

The Master then ascended the seat, offered incense to bless the Emperor, and laid out the seat. Chan Master Huayan struck the gavel and said: 'The assembly of dragons and elephants at the Dharma gathering should contemplate the supreme truth.'

The Master said: 'The gavel strike just now was very good news. Is there anyone who can prove this? Come out and try to speak before the Emperor.'

At that time, a Preaching Master asked: 'The entire scene is filled with a silver world, I wonder where Samantabhadra Bodhisattva is?' (Samantabhadra: refers to Samantabhadra Bodhisattva)

The Master said: 'It's like not recognizing someone face to face.'

The monk said: 'The six-tusked white elephant stands in the air, the Emperor sits on the treasure platform.'

The Master said: 'The net of Indra opens here layer upon layer.'

The Master further said: 'In the hall of the ancient Buddha, there has never been a different saying. Within the phrase of circulation, there are indeed many discussions. If you obtain it, the wonderful function will not be deficient; if you lose it, everywhere will become an obstacle. Therefore, the streams, mountains, clouds, and moon all present the same scene everywhere; the water birds and trees also reveal the Dharma everywhere. If under the gate of Kashyapa' (Kashyapa: Mahakashyapa, one of the ten great disciples of Shakyamuni Buddha)

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。直得堯風蕩蕩。舜日明明。野老謳歌。漁人鼓舞。當此時節。純樂無為。久瀆　聖聦。伏惟珍重。

問。諸佛出世。利濟群生。猊座師登。將何拯濟。

師云。山高海闊。

僧曰。花發無根樹。魚跳萬仞峰。

師云。新羅國里。

僧曰。慈舟不棹清波上。劍峽徒勞放木鵝。

師曰。脫卻衣裳臥荊棘。

僧曰。人將語試。

師云。慣得其便。僧拊掌。

師云。更𨁝跳。

問。櫓棹不停時如何。

師云。清波箭急。

僧曰。恁么則移舟諳水勢。舉棹別波瀾。

師云。濟水過新羅。

僧曰。古佛位中留不住。夜來依舊宿蘆花。

師云。兒童不識十字街。

問。聖君御頌親頒賜。和尚將何報此恩。

師云。兩手托地。

僧曰。恁么則一人有慶。兆民賴之。

師云。半尋拄杖攪黃河。

問。坐斷毗盧頂。不稟釋迦文。猶未是學人行業。如何是學人行業。

師云。斫額望明月。僧以手便拂。

師曰。作什麼。僧忙然。

師云。賺卻一船人。

師云。若論佛法兩字。是加增之辭。廉纖之說。諸人向遮里承當得。儘是二頭三手。譬如金屑雖貴。眼中著一點不得。若是本分衲

【現代漢語翻譯】 現代漢語譯本： 真是堯帝之風浩蕩，舜帝之日光明。鄉野老翁歌唱，漁人敲鼓起舞。在這樣的時節，只有純粹的快樂和無為而治。長久地打擾了您的聖明，希望您多多保重。

問：諸佛出世，是爲了利益救濟眾生。猊座（lion throne，指說法者的座位）上的師父您，將如何救濟眾生呢？

師父說：山高海闊。

僧人說：花開在沒有根的樹上，魚跳躍在萬仞高的山峰上。

師父說：在新羅國里。

僧人說：慈悲的船不劃在清澈的波浪上，在劍峽白白地放木鵝（比喻徒勞無功）。

師父說：脫掉衣裳躺在荊棘叢中。

僧人說：有人用言語來試探。

師父說：已經習慣了這種方便。僧人拍手。

師父說：再跳一下。

問：櫓（oar）和棹（sculling oar）不停劃動的時候，會怎麼樣呢？

師父說：清澈的波浪像箭一樣快速。

僧人說：這樣說來，就是移動船隻熟悉水勢，舉起船槳分辨波瀾。

師父說：濟水流過新羅。

僧人說：在古佛的位置上也留不住，昨夜依舊睡在蘆葦花中。

師父說：兒童不認識十字街。

問：聖明的君主親自頒賜御頌，和尚您將用什麼來報答這份恩情呢？

師父說：兩手托地。

僧人說：這樣說來，就是一人有喜慶，天下百姓都依賴他。

師父說：用半尋（古代長度單位）的拄杖攪動黃河。

問：截斷毗盧（Vairocana，佛名，意為光明遍照）頂，不稟告釋迦文（Sakyamuni，佛教創始人），還不是學人的本分。什麼是學人的本分呢？

師父說：砍額頭來望明月。僧人用手便拂。

師父說：做什麼？僧人茫然。

師父說：騙了一船人。

師父說：如果談論佛法這兩個字，那是多餘的辭藻，細微的說法。你們如果在這裡承擔得了，都是二頭三手（比喻多此一舉）。譬如金屑雖然珍貴，眼睛裡卻容不得一點。如果是本分衲（指僧人的本分事）

【English Translation】 English version: Truly, the wind of Yao (a legendary sage king of China) is vast and expansive, and the sun of Shun (another legendary sage king) is bright and clear. The old men in the fields sing, and the fishermen drum and dance. In such a time, there is only pure joy and non-action. I have long disturbed your sagacity, and I hope you take good care of yourself.

Question: When all Buddhas appear in the world, it is to benefit and save all beings. Master, seated on the lion throne (the seat of the Dharma teacher), how will you save all beings?

Master said: The mountains are high and the sea is wide.

Monk said: Flowers bloom on a rootless tree, and fish leap on a ten-thousand-fathom peak.

Master said: In the country of Silla (an ancient Korean kingdom).

Monk said: The compassionate boat does not row on clear waves; it is futile to release wooden geese in the Sword Gorge (metaphor for wasted effort).

Master said: Take off your clothes and lie down in the thorns.

Monk said: People are testing with words.

Master said: I'm used to that convenience. The monk clapped his hands.

Master said: Jump again.

Question: What happens when the oars (lu) and sculling oars (zhao) don't stop rowing?

Master said: The clear waves are as swift as arrows.

Monk said: In that case, moving the boat is familiar with the water's current, and raising the oar distinguishes the waves.

Master said: The Ji River passes through Silla.

Monk said: One cannot stay in the position of the ancient Buddha; last night, I still slept among the reed flowers.

Master said: Children do not recognize the crossroads.

Question: The sage ruler personally bestowed an imperial eulogy; how will the monk repay this kindness?

Master said: With both hands supporting the ground.

Monk said: In that case, one person has joy, and all the people rely on him.

Master said: Stirring the Yellow River with a half-fathom (ancient unit of length) staff.

Question: Cutting off the top of Vairocana (a Buddha whose name means 'illuminating everywhere'), not reporting to Sakyamuni (the founder of Buddhism), is still not the business of a student. What is the business of a student?

Master said: Chopping the forehead to look at the bright moon. The monk brushed with his hand.

Master said: What are you doing? The monk was at a loss.

Master said: Tricking a boatload of people.

Master said: If you talk about the two words 'Buddha Dharma', they are superfluous words, subtle sayings. If you can bear it here, it's all two heads and three hands (metaphor for being redundant). For example, although gold dust is precious, you can't have even a little bit in your eyes. If it is the business of a true monk (referring to the essential duties of a monk)

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僧。才聞舉著此事。便一擺擺斷。不受纖塵。獨脫自在。最為親的。然後便能在天同天。在人同人。在僧同僧。在俗同俗。在凡同凡。在聖同聖。一切處出沒自在。並拘檢佗不得。名邈佗不得。何也。為渠能建立一切法故。一切法要且不是渠。渠既無背面。第一不用妄與安排。但知十二時中。平常飲啄。快樂無憂。只此相期。更無別事。所以古人云。放曠長如癡兀人。佗家自有通人愛。

上堂云。文殊寶劍。得者為尊。乃拈拄杖云。凈因今日恁么。直得千聖路絕。雖然如是。猶是矛楯相攻。不犯鋒铓。如何運用。良久。云。野蒿自發空臨水。江燕初歸不見人。參。

上堂云。太陽東昇。爍破大千之暗。諸人若向明中立。猶是影響相馳。若向暗中立。也是藏頭露影漢。到遮里。作么生吐露。良久云。逢人只可三分語。未可全拋一片心。參。

上堂云。世法裡面迷卻多少人。佛法裡面醉卻多少人。只如不迷不醉。是什麼人分上事。

上堂云。言鋒才擊。義海交深。若要徑截一路。各請歸堂。

上堂云。應物現形。如水中月。遂拈起拄杖云。遮個不是物。即今現形也。且道月在甚麼處。良久。云。長空有路還須透。潭底無蹤不用尋。擊香臺一下。

上堂云。白日東上。白日西落。急如

【現代漢語翻譯】 僧：才聽到提起這件事，就立刻擺脫，不受任何塵埃沾染，獨自解脫自在，這是最親切的。然後就能在天界與天人相同，在人間與人相同，在僧眾中與僧眾相同，在世俗中與世俗之人相同，在凡人中與凡人相同，在聖人中與聖人相同，在任何地方出入都自在，沒有人能夠拘束他，沒有人能夠輕視他。為什麼呢？因為他能夠建立一切法（dharma，宇宙的真理和法則），但一切法又不是他。他既然沒有正反兩面，第一點就是不要妄加安排。只要知道一天十二個時辰中，平常地飲食，快樂無憂，就以此為目標。沒有其他的事情。所以古人說：『放曠長如癡兀人，佗家自有通人愛。』

上堂開示說：『文殊（Manjusri，智慧的象徵）的寶劍，得到它的人最為尊貴。』於是拿起拄杖說：『凈因（pure cause）今日如此，直接使得千聖之路斷絕。』雖然是這樣，仍然是矛盾相攻。不觸犯鋒芒，如何運用？』良久，說：『野蒿自發空臨水，江燕初歸不見人。』參！

上堂開示說：『太陽從東方升起，照亮打破大千世界的黑暗。諸位如果向光明中站立，仍然是受外在影響。如果向黑暗中站立，也是藏頭露尾的人。』到這裡，如何吐露真機？』良久，說：『逢人只可三分語，未可全拋一片心。』參！

上堂開示說：『世俗的法迷惑了多少人，佛法又讓多少人沉醉。那麼不迷惑也不沉醉，是什麼人的本分事？』

上堂開示說：『言語的鋒芒才一交擊，義理的海洋就更加深邃。如果要走一條最直接的路，各位請回禪堂。』

上堂開示說：『應物現形，如水中月。』於是拿起拄杖說：『這個不是物，現在也顯現了形。那麼，月亮在什麼地方呢？』良久，說：『長空有路還須透，潭底無蹤不用尋。』用拄杖敲擊香臺一下。

上堂開示說：『白日從東方升起，白日向西方落下，急速如……』

【English Translation】 Monk: As soon as I hear this matter mentioned, I immediately shake it off, not allowing any dust to cling to me. Being alone, detached, and free is the most intimate state. Then, one can be the same as those in the heavens when in the heavens, the same as people when among people, the same as monks when among monks, the same as laypeople when among laypeople, the same as ordinary people when among ordinary people, and the same as sages when among sages. One can freely come and go in all places, and no one can restrain or despise him. Why? Because he can establish all dharmas (dharma, the truth and laws of the universe), but all dharmas are not him. Since he has no front or back, the first thing is not to make arbitrary arrangements. Just know that throughout the twelve periods of the day, eating and drinking normally, being happy and without worry, is the goal. There is nothing else. Therefore, the ancients said: 'Being unrestrained and free is like a foolish person, but his family naturally has wise people who love him.'

Ascending the hall, he said: 'Manjusri's (Manjusri, symbol of wisdom) sword, whoever obtains it is the most honored.' Then he picked up his staff and said: 'Pure Cause (pure cause) is like this today, directly cutting off the path of a thousand sages.' Even so, it is still a contradiction attacking itself. Without touching the sharp edge, how to use it?' After a long silence, he said: 'Wild artemisia grows spontaneously, empty and facing the water; river swallows return for the first time, but no one is seen.' Meditate!

Ascending the hall, he said: 'The sun rises from the east, illuminating and breaking the darkness of the great thousand worlds. If you stand in the light, you are still chasing after external influences. If you stand in the darkness, you are also a person who hides his head and reveals his tail.' Here, how do you reveal the true opportunity?' After a long silence, he said: 'Only speak three parts of your words to people; do not throw away a whole piece of your heart.' Meditate!

Ascending the hall, he said: 'How many people are deluded by worldly dharmas, and how many people are intoxicated by Buddhist dharmas. Then, not being deluded or intoxicated, what is the duty of such a person?'

Ascending the hall, he said: 'As soon as the sharpness of words clashes, the ocean of meaning becomes deeper. If you want to take the most direct path, please return to the meditation hall.'

Ascending the hall, he said: 'Responding to things and manifesting forms is like the moon in the water.' Then he picked up his staff and said: 'This is not a thing, but it is now manifesting form. So, where is the moon?' After a long silence, he said: 'In the vast sky, there is a road that must be penetrated; in the bottom of the pool, there is no trace to be found.' He struck the incense table once with his staff.

Ascending the hall, he said: 'The white sun rises in the east, the white sun sets in the west, as fast as...'

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投壺閃寥廓。神龍一舉透無邊。纖鱗猶向泥中躍。靈𦦨中。休湊泊。三歲孩童髽四角。參。

上堂。良久。舉起拳頭云。握拳則五嶽倒卓。展手則五指參差。有時把定佛祖關。有時托開千聖宅。今日遮里相呈。且道作何使用。拍禪床一下。云。向下文長。付在來日。

天臺赤城山用良禪師

問。三門與自己。是同是別。

師云。八兩移作半斤。

僧曰。恁么則秋水泛漁舟。

師云。東家點燈。西家覓油。

僧曰。山高月上遲。

師云。道什麼。

僧曰。莫瞌睡。

師云。入水見長人。

臨江軍有文禪師

上堂云。建山寂寞。坐倚城郭。無味之談。七零八落。以拄杖敲香臺。下座。

福州雪峰象敦禪師

問。如何是佛。

師云。火照魚行。

僧曰。如何是法。

師云。唐人譯不出。

僧曰。佛法已蒙師指示。未審畢竟又如何。

師云。臘月三十日。

杭州靈隱山云知慈覺禪師

問。一佛出世。各坐一華。和尚出世。有何祥瑞。

師云。白雲橫谷口。

僧曰。光前絕後。

師云。錯。

僧曰。大眾證明。

師云。點。

問。如何是道。

【現代漢語翻譯】 現代漢語譯本 投壺閃耀而空曠，神龍一躍便超越了邊際。細小的魚兒仍然在泥土中跳躍。在靈𦦨（指神靈居住的地方）之中，不要執著停靠。三歲的孩童梳著四個角的小發髻。參（意為參悟）。

上堂說法。良久之後，舉起拳頭說：『握緊拳頭，五嶽（指中國的五座名山）都會倒塌；張開手掌，五指則參差不齊。有時把守住佛祖的關隘，有時又托起打開千聖的宅院。今日在此向大家展示，且說該如何使用？』拍了一下禪床，說：『向下還有很長的文章，留待來日再說。』

天臺赤城山用良禪師

問：『三門（寺廟的三道門）與自己，是相同還是不同？』

禪師說：『八兩換成半斤。』

僧人說：『如此說來，便是秋水上漂浮著漁船。』

禪師說：『東家點燈，西家尋油。』

僧人說：『山高月亮升起得晚。』

禪師說：『說什麼？』

僧人說：『不要打瞌睡。』

禪師說：『入水見到高大的人。』

臨江軍有文禪師

上堂說法：『建山寂寞，坐倚城郭。無味之談，七零八落。』用拄杖敲擊香臺，下座。

福州雪峰象敦禪師

問：『如何是佛？』

禪師說：『火光照耀著魚的遊動。』

僧人說：『如何是法？』

禪師說：『唐朝人翻譯不出來。』

僧人說：『佛法已經蒙受禪師指示，不知究竟又是如何？』

禪師說：『臘月三十日（指一年中的最後一天）。』

杭州靈隱山云知慈覺禪師

問：『一佛出世，各自坐在一朵蓮花上。和尚您出世，有什麼祥瑞？』

禪師說：『白雲橫在山谷口。』

僧人說：『光前絕後。』

禪師說：『錯。』

僧人說：『大眾可以證明。』

禪師說：『點（表示認可）。』

問：『如何是道？』

【English Translation】 English version The target throwing pot glitters in the vastness. The divine dragon leaps and transcends all boundaries. Tiny fish still leap in the mud. In the realm of the spirits (spiritual dwelling), do not cling to any fixed abode. A three-year-old child wears a hairstyle with four tufts. Meditate (meaning to contemplate and understand).

Ascending the hall for a Dharma talk. After a long pause, he raised his fist and said, 'When the fist is clenched, the Five Peaks (referring to the five famous mountains in China) will collapse; when the palm is opened, the five fingers are uneven. Sometimes I guard the pass of the Buddhas, and sometimes I lift up and open the mansions of the thousand sages. Today, I present this to everyone, so how should it be used?' He struck the Zen meditation platform once and said, 'There is a long text to follow, which will be left for another day.'

Zen Master Yongliang of Chicheng Mountain in Tiantai

Question: 'Are the three gates (of a temple) the same as oneself, or are they different?'

The Master said: 'Eight taels are exchanged for half a catty.'

The monk said: 'In that case, a fishing boat floats on the autumn waters.'

The Master said: 'The eastern family lights a lamp, the western family seeks oil.'

The monk said: 'The moon rises late on the high mountain.'

The Master said: 'What are you saying?'

The monk said: 'Don't fall asleep.'

The Master said: 'Entering the water, one sees a tall person.'

Zen Master Youwen of Linjiang Army

Ascending the hall, he said: 'Jian Mountain is desolate, sitting and leaning against the city walls. Tasteless talk, scattered and disorganized.' He struck the incense table with his staff and descended from the seat.

Zen Master Xiangdun of Xuefeng Mountain in Fuzhou

Question: 'What is Buddha?'

The Master said: 'Fire illuminates the movement of fish.'

The monk said: 'What is Dharma?'

The Master said: 'The Tang people cannot translate it.'

The monk said: 'The Buddha-dharma has already been instructed by the Master, but what is it ultimately like?'

The Master said: 'The thirtieth day of the twelfth month (referring to the last day of the year).'

Zen Master Cijue of Yunzhi, Lingyin Mountain in Hangzhou

Question: 'When a Buddha appears in the world, each sits on a lotus flower. When the Abbot appears in the world, what auspicious signs are there?'

The Master said: 'White clouds lie across the mouth of the valley.'

The monk said: 'Illuminating the past and severing the future.'

The Master said: 'Wrong.'

The monk said: 'The assembly can testify.'

The Master said: 'Point (indicating agreement).'

Question: 'What is the Tao?'

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師云。什麼道。

僧曰。大道。

師云。欲行千里。一步為初。

僧曰。如何是道中人。

師云。西天駐泊。此土都監。僧禮拜。

師云。吽。吽。

問。如何是佛。

師云。筇州九節杖。

僧曰。如何是向上事。

師云。向上即且致。佛話作么生會。僧擬議。

師云。幾合放過。

上堂云。日月雲霞為天標。山川草木為地標。招賢納士為德標。閑居趣寂為道標。乃拈拄杖云。且道遮個是什麼標。會么。拈起則有文有彩。放下則糲糲磕磕。直得不拈不放。又作么生。良久。云。扶過斷橋水。伴歸明月村。

上堂云。秋風起。庭梧墜。衲子紛紛看祥瑞。張三李四賣囂虛。拾得寒山爭賤貴。覿面相酬。更無難易。四衢道中。棚欄瓦市。逼塞虛空。普天匝地。任是臨濟赤肉團上。雪老南山鱉鼻。玄沙見虎。俱胝舉指。一時拈來。當面佈施。更若擬議。千山萬水。復云。過。

明州金鵝山靖旻禪師

問。禪客相逢。合談何事。

師云。德山令行。

僧曰。早知今日事。悔不慎當初。

師云。人無遠慮。

云居山守億禪師

上堂云。馬祖才升堂。雄峰便卷席。春風一陣來。滿地花狼藉。

婺州

【現代漢語翻譯】 師父問：『什麼叫做道？』 僧人答：『大道。』 師父說：『想要走千里路，第一步是開始。』 僧人問：『什麼是道中人？』 師父說：『在西天（西方極樂世界）駐紮，在此土（娑婆世界）擔任都監。』僧人行禮。 師父說：『吽（ōng，佛教咒語，表示種子字）。吽（ōng）。』 有人問：『什麼是佛？』 師父說：『筇州（地名）九節杖。』 僧人問：『什麼是向上之事？』 師父說：『向上之事暫且放下，佛的話你如何理解？』僧人猶豫。 師父說：『幾乎錯過了。』 師父上堂說法：『日月雲霞是天空的標誌，山川草木是地面的標誌，招賢納士是德行的標誌，閑居追求寂靜是道的標誌。』於是拿起拄杖說：『那麼，這個是什麼標誌？明白嗎？』拿起它，則有文采；放下它，則粗糙磕碰。直接做到不拿起也不放下，又該如何？』良久，說：『扶著走過斷橋流水，伴隨回到明月村莊。』 師父上堂說法：『秋風吹起，庭院裡的梧桐樹葉飄落，修行人紛紛觀看這祥瑞之兆。張三李四賣弄虛假，拾得（Shide，唐代高僧）和寒山（Hanshan，唐代高僧）爭論賤與貴。面對面地酬答，更沒有難易之分。四通八達的道路上，棚欄瓦市中，充滿虛空，遍佈大地。任憑是臨濟（Linji，禪宗大師）的赤肉團上，雪峰（Xuefeng，禪宗大師）老人的鱉鼻，玄沙（Xuansha，禪宗大師）見虎，俱胝（Juzhi，禪宗大師）舉指，一時都拿來，當面佈施。如果再要擬議，就隔著千山萬水了。』又說：『過。』 明州金鵝山靖旻禪師 有人問：『禪客相逢，應該談論什麼事？』 師父說：『德山（Deshan，禪宗大師）的命令通行。』 僧人說：『早知道今天的事，後悔當初沒有謹慎。』 師父說：『人無遠慮。』 云居山守億禪師 上堂說法：『馬祖（Mazu，禪宗大師）才登上法堂，雄峰（Xiongfeng，禪宗大師）便捲起坐席。春風一陣吹來，滿地落花狼藉。』 婺州

【English Translation】 The Master asked: 'What is called the Dao (the Way)?' The monk replied: 'The Great Dao (the Great Way).' The Master said: 'To travel a thousand miles, the first step is the beginning.' The monk asked: 'What is a person of the Dao (the Way)?' The Master said: 'Stationed in the Western Heaven (Western Paradise), serving as a commander in this land (Saha world).' The monk bowed. The Master said: 'Hum (Om, a Buddhist mantra, representing a seed syllable). Hum (Om).' Someone asked: 'What is Buddha (enlightened one)?' The Master said: 'The nine-section staff of Qiong Prefecture (a place name).' The monk asked: 'What is the matter of going upwards?' The Master said: 'The matter of going upwards is put aside for now, how do you understand the words of the Buddha (enlightened one)?' The monk hesitated. The Master said: 'Almost missed it.' The Master ascended the hall and said: 'The sun, moon, clouds, and mist are the signs of the sky; the mountains, rivers, grass, and trees are the signs of the earth; recruiting the wise and accepting scholars is the sign of virtue; living in seclusion and seeking tranquility is the sign of the Dao (the Way).' Then he picked up his staff and said: 'So, what is this sign? Do you understand?' Picking it up, it has elegance; putting it down, it is rough and bumpy. Directly achieving neither picking it up nor putting it down, what then?' After a long silence, he said: 'Supporting each other across the broken bridge stream, accompanying each other back to the village of the bright moon.' The Master ascended the hall and said: 'The autumn wind rises, the leaves of the parasol tree in the courtyard fall, and the monks watch these auspicious signs. Zhang San (a common name) and Li Si (a common name) peddle falsehoods, Shide (Tang Dynasty eminent monk) and Hanshan (Tang Dynasty eminent monk) argue over cheap and expensive. Face-to-face responses, with no difficulty or ease. In the crossroads, in the market stalls, filling the void, covering the entire earth. Even on Linji's (Zen master) lump of red flesh, Xuefeng's (Zen master) turtle nose, Xuansha (Zen master) seeing a tiger, Juzhi (Zen master) raising a finger, all are taken at once and given as alms face-to-face. If there is further deliberation, then there are thousands of mountains and rivers between us.' Then he said: 'Pass.' Zen Master Jingmin of Jin'e Mountain in Mingzhou Someone asked: 'When Zen practitioners meet, what should they discuss?' The Master said: 'Deshan's (Zen master) orders are carried out.' The monk said: 'If I had known what would happen today, I would have regretted not being careful in the beginning.' The Master said: 'A person without foresight.' Zen Master Shouyi of Yunju Mountain Ascending the hall, he said: 'As soon as Mazu (Zen master) ascended the Dharma hall, Xiongfeng (Zen master) rolled up his seat. A gust of spring wind came, and flowers were scattered all over the ground.' Wuzhou

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西塔殊禪師

問。知師已受請。家風略借看。

師云。風搖寒木。

僧曰。恁么則石上橫筇坐。茶餘看日低。

師云。葉落秋江。

婺州承天惟簡禪師

問。佛與眾生。是一是二。

師云。花開滿木紅。花落萬枝空。

僧曰。畢竟是一是二。

師云。唯餘一朵在。明日恐隨風。

問。如何是吹毛劍。

師云。星多不當月。

僧曰。用者如何。

師云。落。

僧云。落後如何。

師云。觀世音菩薩。

問。如何是和尚家風。

師云。理長即就。

僧曰。如何領會。

師云。繪雉不成雞。

問。開口即失。閉口即喪。未審如何說。

師云。舌頭無骨。

僧曰。不會。

師云。對牛彈琴。

問。山河大地與自己。同。別。

師云。灸病不得穴。

僧曰。畢竟是同是別。

師云。買帽相頭。

師云。夫遮那之境界。眾妙之玄門。知識說之而莫窮。善財酌之而不竭。文殊體之而寂寂。普賢證之以重重。若也隨其法性。如雲收碧漢。本無一物。若也隨其知用。似花開春谷。應用無邊。雖說遍恒沙。乃同遵一道。且問諸人。作么生是一道。良久。

【現代漢語翻譯】 現代漢語譯本 西塔殊禪師

問：得知禪師您已應邀前來，能否稍微展示一下您的家風？

師云：寒風搖動著光禿禿的樹木。

僧曰：既然如此，那我便在石頭上橫著拄杖坐著，喝完茶后看著太陽慢慢落下。

師云：秋天的落葉飄落在江面上。

婺州承天惟簡禪師

問：佛（Buddha）與眾生（sentient beings），是一還是二？

師云：花開時滿樹都是紅色，花落後萬千枝頭空空如也。

僧曰：究竟是一還二是二？

師云：只剩下一朵花還在，恐怕明天也要隨風飄落。

問：什麼是吹毛劍（比喻非常鋒利的劍）？

師云：星星再多也比不上月亮。

僧曰：使用者如何運用它？

師云：落。

僧云：落下之後又如何？

師云：觀世音菩薩（Avalokiteśvara Bodhisattva）。

問：什麼是和尚（指禪師自己）的家風？

師云：有理就聽從。

僧曰：如何領會？

師云：畫雉雞畫不成真雞。

問：開口說話就錯，閉口不言也錯，那麼該如何說呢？

師云：舌頭沒有骨頭。

僧曰：不明白。

師云：對牛彈琴。

問：山河大地與自己，是相同還是不同？

師云：鍼灸治病扎不準穴位。

僧曰：究竟是相同還是不同？

師云：買帽子卻只量頭的大小。

師云：毗盧遮那佛（Vairocana Buddha）的境界，是眾多奧妙的玄妙之門。知識越多越說不盡，善財童子（Sudhana）取之不竭，文殊菩薩（Manjusri）體會到的是寂靜，普賢菩薩（Samantabhadra）證悟到的是重重無盡。如果順應法性（dharma-nature），就像雲散開后顯露出碧藍的晴空，本來就一無所有。如果順應其知見和作用，就像春天的山谷里百花盛開，應用無窮無盡。即使說遍恒河沙數，也同樣遵循一個道理。且問各位，什麼是這一個道理？（停頓良久）

【English Translation】 English version Zen Master Xita Shu

Question: Knowing that you, Master, have accepted the invitation, may I briefly glimpse your family style?

The Master said: The wind shakes the cold trees.

The monk said: If that's so, then I'll sit with my staff resting horizontally on a rock, watching the sun slowly set after tea.

The Master said: Fallen leaves on the autumn river.

Zen Master Weijian of Chengtian Temple in Wuzhou

Question: Are the Buddha (Buddha) and sentient beings (sentient beings) one or two?

The Master said: When the flowers bloom, the trees are full of red; when the flowers fall, ten thousand branches are empty.

The monk said: Ultimately, are they one or two?

The Master said: Only one flower remains; I fear it will also be carried away by the wind tomorrow.

Question: What is a hair-splitting sword (a metaphor for an extremely sharp sword)?

The Master said: Many stars are no match for the moon.

The monk said: How does the user wield it?

The Master said: Fall.

The monk said: What happens after it falls?

The Master said: Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva).

Question: What is the family style of the Abbot (referring to the Zen Master himself)?

The Master said: Follow reason when it prevails.

The monk said: How should I understand this?

The Master said: A painted pheasant is not a real chicken.

Question: To open one's mouth is to err; to close one's mouth is to lose. How should one speak?

The Master said: The tongue has no bones.

The monk said: I don't understand.

The Master said: Playing the lute to a cow.

Question: Are mountains, rivers, and the great earth the same as oneself, or different?

The Master said: Applying moxibustion without finding the right acupoint.

The monk said: Ultimately, are they the same or different?

The Master said: Buying a hat by only measuring the head.

The Master said: The realm of Vairocana (Vairocana Buddha) is the mysterious gate of all wonders. Knowledge speaks of it endlessly, Sudhana (Sudhana) draws from it inexhaustibly, Manjusri (Manjusri) embodies its stillness, and Samantabhadra (Samantabhadra) proves its endless layers. If one follows its dharma-nature (dharma-nature), it is like the blue sky revealed when the clouds disperse, originally without a single thing. If one follows its knowledge and function, it is like the flowers blooming in the spring valley, with boundless applications. Even if one speaks throughout countless kalpas, it is still following one path. Now, I ask you all, what is this one path? (Pauses for a long time.)

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云。白雲斷處見明月。黃葉落時聞搗衣。參。

上堂云。頭不戴天。足不履地。鼻不嗅香。舌不了味。塞卻咽喉。何處出氣。良久。云。寒來向火困來眠。誰言總別兼同異。參。

上堂云。莫離蓋纏。莫求佛祖。去此二途。以何依怙。江淹夢筆。天龍見虎。古老相傳。月不跨五。參。

上堂云。一刀兩段。埋沒宗風。師子翻身。拖泥帶水。直饒坐斷十方。不通凡聖。腳跟下好與二十拄杖。

上堂云。拈一放一。妙用縱橫。去解除玄。收凡破聖。若望本分草料。大似磨磚作鏡。衲僧家合作么生。良久云。寔。

上堂云。順也是。逆也是。逆順交參真至理。若人於此擬休功。猶指化城為寶地。參。

杭州臨安九峰凈土鑒韶禪師

問。承聞和尚是泐潭嫡子。是否。

師云。是。

僧云。還記得當時得力句么。

師云。記得。

僧曰。請舉看。

師云。左手握拳。右手把筆。

問。承師有言。君子可八。意旨如何。

師云。披衣入市去。剃髮上山來。

問。𦏰羊未掛角時如何。

師云。雄喚雌鳴。

僧曰。掛角后如何。

師云。一文兩個。

僧曰。此莫是和尚見處也無。

師云。不用禮拜。

【現代漢語翻譯】 現代漢語譯本 云。白雲飄散之處，可見明月當空；黃葉飄落之時，可聞搗衣之聲。參！

上堂開示說：頭不頂天，腳不踩地，鼻子不聞香，舌頭嘗不出味道，堵住咽喉，從哪裡出氣？良久，又說：寒冷時靠近火取暖，睏倦時就睡覺。誰說總有區別和相同？參！

上堂開示說：不要執著于外在的束縛，不要向外尋求佛和祖師。離開這兩條路，依靠什麼呢？江淹夢中失去神筆，天龍顯現為猛虎。古老的傳說，月亮不會超過初五。參！

上堂開示說：一刀兩斷，埋沒了宗門的風範。師子（獅子）翻身，反而拖泥帶水。即使能夠截斷十方，不與凡聖相通，也要在你腳跟下打你二十棒！

上堂開示說：拈起一個，放下一個，妙用縱橫。去除玄妙，收回凡俗，打破聖境。如果期望得到本分的草料，就像用磚頭來磨鏡子一樣徒勞。衲僧（僧人）家應該怎麼做呢？良久，說：寔（實在）！

上堂開示說：順也是，逆也是，逆順交織才是真正的道理。如果有人想在此停止修行，就像把化城當作真正的寶地一樣。參！

杭州臨安九峰凈土鑒韶禪師

僧人問：聽說和尚是泐潭（Leitan）禪師的嫡傳弟子，是這樣嗎？

禪師說：是的。

僧人問：還記得當時得力的那句話嗎？

禪師說：記得。

僧人說：請說來聽聽。

禪師說：左手握拳，右手拿筆。

僧人問：聽說禪師說過，『君子可八』，是什麼意思？

禪師說：脫下僧衣進入市場，剃了頭髮又上山來。

僧人問：𦏰羊（音同『蕩』，小羊）還沒有長角的時候怎麼樣？

禪師說：公羊叫，母羊鳴。

僧人問：長角后怎麼樣？

禪師說：一文錢兩個。

僧人問：這莫非是和尚您的見解嗎？

禪師說：不用禮拜。

【English Translation】 English version Clouds. Beyond where the white clouds break, the bright moon is seen. When yellow leaves fall, the sound of washing clothes is heard. Meditate!

Ascending the hall, he said: The head does not wear the sky, the feet do not tread the earth, the nose does not smell fragrance, the tongue does not discern flavors, block the throat, from where does the breath come out? After a long while, he said: When it's cold, approach the fire for warmth; when sleepy, just sleep. Who says there are always differences and similarities? Meditate!

Ascending the hall, he said: Do not cling to external entanglements, do not seek the Buddhas and Patriarchs. Leaving these two paths, what do you rely on? Jiang Yan lost his magic brush in a dream, the Heavenly Dragon appeared as a tiger. An old saying goes, the moon does not go beyond the fifth day. Meditate!

Ascending the hall, he said: Cutting in two with one stroke buries the style of the school. The lion turns over, dragging mud and water. Even if you cut off the ten directions, not communicating with the mundane or the sacred, it would be good to give you twenty blows with a staff under your feet!

Ascending the hall, he said: Picking one up, putting one down, wonderful function is vertical and horizontal. Remove the mysterious, collect the mundane, break the sacred. If you expect to get your share of fodder, it's like grinding a brick to make a mirror. What should the monks do? After a long while, he said: Indeed!

Ascending the hall, he said: Following is right, opposing is right, the interweaving of following and opposing is the true principle. If someone intends to cease cultivation here, it's like pointing to a phantom city as a treasure land. Meditate!

Zen Master Jian Shao of Jiufeng Pure Land Temple in Lin'an, Hangzhou

A monk asked: I heard that the Abbot is the direct disciple of Zen Master Leitan (Leitan), is that so?

The Master said: Yes.

The monk asked: Do you still remember the effective phrase from that time?

The Master said: I remember.

The monk said: Please tell us.

The Master said: The left hand holds a fist, the right hand holds a pen.

A monk asked: I heard the Master say, 'A gentleman can be eight,' what is the meaning?

The Master said: Taking off the robe and going to the market, shaving the head and coming up the mountain.

A monk asked: What is it like when a lamb (𦏰羊) has not yet grown horns?

The Master said: The male calls, the female cries.

The monk asked: What is it like after the horns have grown?

The Master said: Two for one coin.

The monk asked: Is this perhaps the Abbot's view?

The Master said: No need to bow.

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問。藥山不許看經。意旨如何。

師云。夜半點燈毬。

上堂云。山僧說禪。恰似蠔蜢吐油。捏著便出。若不捏著。一滴也無。何以故。只為不曾看讀得古今因緣。及預先排疊勝妙見知。等候升堂。便磨唇縮觜。將粥飯氣熏炙諸人。凡有一問一答。蓋不得已。豈獨山僧。看佗大通智勝如來。默坐十劫。無開口處。后因諸天梵天及十六王子再三勤請。方始說之。卻不是秘惜。只為不敢埋沒諸人。山僧既不埋沒諸人。不得道山僧會升座。參。

洪州壽聖普誗禪師

問。朝蓋已臨於法會。還有西來意也無。

師云。上士由山水。

問。說佛說法。殃及兒孫。演妙談玄。野狐群隊。離此二途。如何為人。

師云。一個不得。兩個又多。

僧曰。一葉落。天下秋。

師云。谷秀花鋪錦。

僧曰。不因舉棹。爭見漁人。

師云。將謂鬍鬚赤。

筠州洞山永孚禪師

上堂云。棒頭挑日月。木馬夜嘶鳴。拈拄杖云。雲門大師來也。卓一下。云。炊砂作飯。看井作褲。

金陵廣慧遇新禪師

問。師是誰家嫡子。甚處兒孫。

師云。將謂是仙陀。

僧曰。親見泐潭來。

師云。更請問傍人。

問。如何是道

【現代漢語翻譯】 問：藥山禪師不允許僧人看經書，他的用意是什麼？ 師父回答說：『（就像）半夜點燈籠（一樣）。』 師父上堂說法時說：『山僧我說禪，就像蠔蜢（一種小蝦）吐油一樣，捏著它就有，不捏著，一滴也沒有。』為什麼呢？只因爲不曾閱讀理解古今的因緣，以及預先安排好精妙的見解和知識，等候升座說法時，便磨嘴皮子，縮著嘴，用充滿飯氣的言語來薰染諸位。凡是有一問一答，都是不得已而為之。豈止是我山僧如此，你看那大通智勝如來（Mahābhijñābhijñā），默坐十劫（kalpa），沒有開口的機會，後來因為諸天（deva）梵天（brahma）及十六王子再三懇請，才開始說法。這並不是（佛）秘而不宣，只是因為不敢埋沒諸位。我山僧既然不埋沒諸位，就不要說我山僧會升座說法。參！』 洪州壽聖普誗禪師 問：朝蓋（一種幡蓋）已經來到法會，還有達摩西來意（Bodhidharma's intention in coming from the West）嗎？ 師父回答說：『上士（指有道之士）自由自在地遊山玩水。』 問：說佛（Buddha）說法，會給兒孫帶來災殃；演說玄妙的道理，會引來野狐群隊。離開這兩種途徑，如何教化他人？ 師父回答說：『一個不行，兩個又太多。』 僧人說：『一片葉子落下，天下就知道秋天來了。』 師父回答說：『稻穀吐穗，花朵鋪錦。』 僧人說：『不因為劃船，怎麼能見到漁人呢？』 師父回答說：『還以為（你的）鬍鬚是紅色的。』 筠州洞山永孚禪師 上堂說法時說：『棒頭上挑著日月，木馬在夜晚嘶鳴。』拿起拄杖說：『雲門大師（Yunmen）來了！』（用拄杖）敲擊一下，說：『（這是）炊砂作飯，看井作褲。』 金陵廣慧遇新禪師 問：師父是誰家的嫡子，是哪裡的兒孫？ 師父回答說：『還以為是仙陀（一個古印度人的名字，常被用來比喻迷失方向的人）。』 僧人說：『（我）親眼看見您從泐潭（Letan）來。』 師父回答說：『請再去問問旁邊的人。』 問：什麼是道（Dao）？

【English Translation】 Question: Yaoshan (Yakusan, a Zen master) did not allow the monks to read scriptures. What was his intention? The master said: '(It's like) lighting a lantern in the middle of the night.' The master, ascending the hall, said: 'This mountain monk's speaking of Zen is just like a mantis shrimp spitting oil. If you squeeze it, it comes out; if you don't squeeze it, there isn't a drop.' Why is that? It's only because I haven't read and understood the causes and conditions of the past and present, and haven't arranged exquisite views and knowledge in advance, waiting to ascend the hall, then moving my lips and shrinking my mouth, using breath filled with the smell of rice to熏炙 (xun zhi,薰染 and炙烤) you all. Every question and answer is done out of necessity. It's not just this mountain monk; look at that Mahābhijñābhijñā Tathāgata (Mahābhijñābhijñā, a Buddha), sitting silently for ten kalpas (kalpa, an aeon), without a chance to open his mouth. Later, because the devas (deva, gods), brahmas (brahma, a type of god), and sixteen princes repeatedly requested, he began to speak. It's not that he was secretly cherishing it, but only because he didn't dare to bury you all. Since this mountain monk doesn't bury you all, don't say that this mountain monk knows how to ascend the seat and speak. Participate!' Chan Master Pucha of Shousheng in Hongzhou Question: The morning canopy (a type of banner) has already arrived at the Dharma assembly. Is there still Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West)? The master said: 'Superior people freely roam mountains and waters.' Question: Speaking of the Buddha (Buddha) and the Dharma, brings calamity to descendants; expounding subtle and profound principles, attracts hordes of wild foxes. Apart from these two paths, how does one teach others? The master said: 'One is not enough, two is too many.' A monk said: 'One leaf falls, and the world knows autumn has come.' The master said: 'Rice sprouts and flowers spread like brocade.' A monk said: 'If not for rowing the boat, how could one see the fisherman?' The master said: 'I thought your beard was red.' Chan Master Yongfu of Dongshan in Yunzhou Ascending the hall, he said: 'A staff carries the sun and moon, a wooden horse neighs at night.' Picking up his staff, he said: 'Master Yunmen (Yunmen, a Zen master) has arrived!' He struck (the ground) once with the staff and said: '(This is) cooking sand to make rice, looking at a well to make pants.' Chan Master Yuxin of Guanghui in Jinling Question: Who is the master's legitimate son, whose descendant? The master said: 'I thought it was Xiāntuó (Xiāntuó, an ancient Indian name, often used as a metaphor for someone who is lost).' A monk said: 'I personally saw you coming from Letan (Letan, a place name).' The master said: 'Please ask the person next to you.' Question: What is the Dao (Dao)?

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者家風。

師云。看樓打樓。

僧曰。為什麼東行不見西行利。

師云。拈頭作尾。拈尾作頭。還我第三段來。僧禮拜。

師云。吽。吽。

問。佛未出世時如何。

師云。腳前腳后。

僧曰。出世后如何。

師云。恰似不齊。

令滔首座

參泐潭懷澄禪師。澄一日問。祖師西來。單傳心印。直指人心。見性成佛。子作么生會。

滔云。某甲不會。

澄卻問。子未出家時作個什麼。

滔曰。牧牛。

澄曰。作么生牧。

滔曰。早朝騎出去。晚后復騎歸。

澄曰。子大好不會。

滔于言下忽然大悟。遂成頌云。

放卻牛繩便出家。剃除鬚髮著袈裟。

有人問我西來意。拄杖頭挑蘇哩啰。

筠州洞山自寶妙圓禪師法嗣

筠州洞山鑒遷禪師

問。如何是新豐一曲。

師云。自歌自詠深云里。

僧曰。誰是知音。

師云。閑坐閑行古洞中。

問。王侯請而不去。和尚去時如何。

師云。官差不自由。

僧曰。終是涉廉纖。

師云。棒頭有眼。

僧曰。便請。

師云。慣釣長鯨。恥看跛氅。

筠州洞山清辯禪師

【現代漢語翻譯】 現代漢語譯本： 僧人問：『這是什麼家風？』 禪師說：『看樓打樓。』 僧人問：『為什麼向東走看不見向西走的利益？』 禪師說：『拈起頭當尾，拈起尾當頭，還給我第三段來。』僧人禮拜。 禪師說：『吽。吽。』 問：『佛未出世時是什麼樣的？』（佛：Buddha） 禪師說：『腳前腳后。』 僧人問：『出世后是什麼樣的？』 禪師說：『恰似不齊。』 令滔首座 參訪泐潭懷澄禪師。懷澄禪師有一天問：『祖師西來，單傳心印，直指人心，見性成佛，你作何理解？』（祖師：Patriarch; 心印：mind seal; 見性成佛：seeing one's nature and becoming a Buddha） 令滔說：『我不會。』 懷澄禪師反問：『你未出家時做什麼？』 令滔說：『牧牛。』 懷澄禪師問：『怎麼牧？』 令滔說：『早晨騎出去，晚上再騎回來。』 懷澄禪師說：『你太不會了。』 令滔在言下忽然大悟，於是作頌說： 『放卻牛繩便出家，剃除鬚髮著袈裟。 有人問我西來意，拄杖頭挑蘇哩啰。』 筠州洞山自寶妙圓禪師法嗣 筠州洞山鑒遷禪師 問：『什麼是新豐一曲？』 禪師說：『自歌自詠深云里。』 僧人問：『誰是知音？』 禪師說：『閑坐閑行古洞中。』 問：『王侯請而不去，和尚去時如何？』（王侯：kings and lords; 和尚：monk） 禪師說：『官差不自由。』 僧人問：『終是涉廉纖。』 禪師說：『棒頭有眼。』 僧人問：『便請。』 禪師說：『慣釣長鯨，恥看跛氅。』 筠州洞山清辯禪師

【English Translation】 English version: A monk asked: 'What is the family style here?' The Master said: 'Looking at the building and hitting the building.' The monk asked: 'Why is it that going east does not see the benefit of going west?' The Master said: 'Taking the head as the tail, taking the tail as the head, return the third section to me.' The monk bowed. The Master said: 'Hum. Hum.' Asked: 'What is it like before the Buddha (Buddha) appeared in the world?' The Master said: 'Foot before foot after.' The monk asked: 'What is it like after appearing in the world?' The Master said: 'Just like uneven.' Chief Seat Lingtao Visited Zen Master Huaicheng of Letan. One day, Zen Master Huaicheng asked: 'The Patriarch (Patriarch) came from the West, transmitting only the mind seal (mind seal), directly pointing to the human mind, seeing one's nature and becoming a Buddha (seeing one's nature and becoming a Buddha), how do you understand this?' Lingtao said: 'I don't understand.' Zen Master Huaicheng asked in return: 'What did you do before you left home?' Lingtao said: 'Herding cattle.' Zen Master Huaicheng asked: 'How did you herd?' Lingtao said: 'Riding out early in the morning and riding back in the evening.' Zen Master Huaicheng said: 'You really don't understand.' Lingtao suddenly had a great enlightenment upon hearing this, and then composed a verse saying: 'Releasing the cow rope, I left home, shaving my beard and hair and wearing a kasaya. If someone asks me the meaning of the Westward Journey, I'll carry the Surira on the head of my staff.' Dharma successor of Zen Master Miaoyuan Zibao of Dongshan in Yunzhou Zen Master Jianqian of Dongshan in Yunzhou Asked: 'What is the melody of Xin Feng?' The Master said: 'Singing and chanting by myself in the deep clouds.' The monk asked: 'Who is the confidant?' The Master said: 'Sitting idly and walking leisurely in the ancient cave.' Asked: 'If kings and lords (kings and lords) invite but you don't go, what about when the monk (monk) goes?' The Master said: 'Official duties are not free.' The monk asked: 'In the end, it involves trivialities.' The Master said: 'There are eyes on the stick.' The monk asked: 'Please do.' The Master said: 'Accustomed to fishing for long whales, ashamed to look at lame herons.' Zen Master Qingbian of Dongshan in Yunzhou

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問。百丈得大機。黃檗得大用。未審和尚得個什麼。師便喝。僧亦喝。師便打。

僧曰。爭奈大眾眼何。便歸眾。師噓噓。

舒州海會通禪師法嗣

隨州水南太平興國文秀禪師

問。如何是祖師西來意。

師云。拄杖子。

問。如何是水南境。

師云。隨峰山色秀。遍地百花開。

僧曰。如何是境中人。

師云。迦葉擎拳。阿難合掌。

復州北塔思廣禪師法嗣

荊門軍當陽縣玉泉景德禪院承皓禪師

姓王氏。眉州丹棱人也。依大力院出家登具。遊方。參復州北塔廣禪師。發明心要。得大自在三昧。制赤犢鼻。書歷代祖師名而服之曰。唯有文殊．普賢猶較些子。且書于帶上。自是諸方曰皓布裈。

初住郢州大陽。師在谷隱。受大陽請。上堂云。山僧在谷隱十年。不曾飲谷隱一滴水。嚼穀隱一粒米。汝若不會來。大陽與汝說。𢹂拄杖下座。

僧入室次。狗子在室中。師叱一聲。狗子出去。師云。狗卻會。爾不會。

問。如何是佛。

師云。截斷腳跟。

僧曰。如何是法。

師云。掀爾腦蓋。

師云。晷運推移。布裈赫赤。莫怪不洗。無來替換。下座。

上堂云。粥稀後坐。床窄先臥。

【現代漢語翻譯】 問：百丈（Baizhang，禪師名）得到了大機，黃檗（Huangbo，禪師名）得到了大用，不知和尚您得到了什麼？ 師父便喝了一聲。僧人也喝了一聲。師父便打了他。

僧人說：『這如何面對大眾的眼睛呢？』 便回到大眾中。師父噓噓嘆息。

舒州海會通禪師（Shuzhou Haihuitong Chanshi）的法嗣

隨州水南太平興國文秀禪師（Suizhou Shuinan Taiping Xingguo Wenxiu Chanshi）

問：如何是祖師西來意（Zushi Xilai Yi，達摩祖師從西方來到中國的意圖）？

師父說：『拄杖子（zhuzhangzi，禪杖）。』

問：如何是水南境？

師父說：『隨峰山色秀，遍地百花開。』

僧人說：『如何是境中人？』

師父說：『迦葉（Jiaye，佛陀十大弟子之一）擎拳，阿難（Anan，佛陀十大弟子之一）合掌。』

復州北塔思廣禪師（Fuzhou Beita Siguang Chanshi）的法嗣

荊門軍當陽縣玉泉景德禪院承皓禪師（Jingmen Jun Dangyang Xian Yuquan Jingde Chanyuan Chenghao Chanshi）

姓王，是眉州丹棱人。依大力院出家並受具足戒。遊歷四方，參訪復州北塔廣禪師，發明心要，得到大自在三昧（Dazizai Sanmei，一種禪定境界）。製作紅色犢鼻裈（犢鼻裈，一種短褲），在上面書寫歷代祖師的名字並穿在身上，說：『只有文殊（Wenshu，文殊菩薩）、普賢（Puxian，普賢菩薩）還稍微強一些。』 並且把這些字也寫在腰帶上。從此，各處都稱他為皓布裈。

最初住在郢州大陽。師父在谷隱，接受大陽的邀請。上堂說法時說：『山僧我在谷隱十年，不曾飲谷隱一滴水，嚼穀隱一粒米。你若不會，大陽為你解說。』 拿著拄杖下座。

僧人入室請教時，狗在室內。師父叱喝一聲，狗出去了。師父說：『狗卻會，你不會。』

問：如何是佛？

師父說：『截斷腳跟。』

僧人說：『如何是法？』

師父說：『掀你腦蓋。』

師父說：『晷運推移，布裈赫赤。莫怪不洗，無來替換。』 下座。

上堂說法時說：『粥稀後坐，床窄先臥。』

【English Translation】 Question: Baizhang (Baizhang, a Chan master) attained great opportunity, Huangbo (Huangbo, a Chan master) attained great function, I wonder what you, venerable monk, have attained? The master then shouted. The monk also shouted. The master then hit him.

The monk said: 'How can I face the eyes of the public?' Then he returned to the assembly. The master sighed 'Hush, hush'.

Successor of Chan Master Haihuitong of Shuzhou (Shuzhou Haihuitong Chanshi)

Chan Master Wenxiu of Shuinan Taiping Xingguo of Suizhou (Suizhou Shuinan Taiping Xingguo Wenxiu Chanshi)

Question: What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, Bodhidharma's intention in coming to China from the West)?

The master said: 'A staff (zhuzhangzi).'

Question: What is the realm of Shuinan?

The master said: 'The mountain colors are beautiful along the peaks, hundreds of flowers bloom everywhere.'

The monk said: 'What are the people in the realm?'

The master said: 'Kasyapa (Jiaye, one of the Buddha's ten great disciples) raises his fist, Ananda (Anan, one of the Buddha's ten great disciples) joins his palms.'

Successor of Chan Master Siguang of Beita in Fuzhou (Fuzhou Beita Siguang Chanshi)

Chan Master Chenghao of Yuquan Jingde Monastery in Dangyang County, Jingmen Army (Jingmen Jun Dangyang Xian Yuquan Jingde Chanyuan Chenghao Chanshi)

His surname was Wang, and he was from Danleng in Meizhou. He left home and received full ordination at Dali Monastery. He traveled around, visited Chan Master Siguang of Beita in Fuzhou, realized the essential of mind, and attained the Great Self-Mastery Samadhi (Dazizai Sanmei, a state of meditative absorption). He made a red犢鼻裈 (犢鼻裈, a type of short pants), wrote the names of the successive patriarchs on it, and wore it, saying: 'Only Manjusri (Wenshu, Manjusri Bodhisattva) and Samantabhadra (Puxian, Samantabhadra Bodhisattva) are still slightly better.' And he also wrote these words on his belt. From then on, everywhere called him Hao Bukun.

Initially, he lived in Dayang in Yingzhou. The master was in Guyin and accepted the invitation of Dayang. When he ascended the hall, he said: 'This mountain monk has been in Guyin for ten years, and has never drunk a drop of water from Guyin, nor chewed a grain of rice from Guyin. If you don't understand, Dayang will explain it for you.' He took his staff and descended from the seat.

When a monk entered the room for instruction, a dog was in the room. The master shouted, and the dog went out. The master said: 'The dog understands, but you don't.'

Question: What is Buddha?

The master said: 'Cut off the heels.'

The monk said: 'What is Dharma?'

The master said: 'Lift your skull.'

The master said: 'Time passes, the cloth pants are bright red. Don't be surprised that they are not washed, there is no replacement.' He descended from the seat.

When he ascended the hall, he said: 'Sit late when the porridge is thin, sleep first when the bed is narrow.'

---

耳聵愛聲高。眼昏宜字大。珍重。

師于元祐六年十二月二十八日示寂。門人圍繞。師笑曰。吾年八十一。老死舁尸出。兒郎齊著力。一年三百六十日。言畢而逝。

蘇州翠峰慧颙禪師法嗣

杭州廣果擇能禪師

問。師是誰家嫡子。甚處兒孫。

師云。適來拈香了也。

僧曰。恁么則親見翠峰來。

師云。相悉人難得。

蘄州四祖山端禪師法嗣

福州廣明常委禪師

問。知師久蘊囊中寶。今日當場略借看。

師云。看。

僧曰。恁么則謝師指示。

師云。等閑垂一釣。容易上鉤來。

潭州云蓋山志颙禪師法嗣

云居山文慶海印禪師

問。雲門一曲師親唱。北斗藏身事若何。

師云。險。

僧曰。學人未曉。請師再指。

師云。仰面看青天。

問。如何是祖師西來意。

師云。少林一隻履。

問。如何是涵蓋乾坤句。

師云。合。

僧曰。如何是隨波逐浪句。

師云。闊。

僧曰。如何是截斷眾流句。

師云。窄。

問。佛意祖意即不問。如何是和尚家風。

師云。上拄天。下拄地。

僧曰。莫只遮便是么。

師

【現代漢語翻譯】 現代漢語譯本 耳聾的人喜歡高亢的聲音，眼花的人適合看大字。珍重。

擇能禪師于元祐六年十二月二十八日圓寂。弟子們圍繞在他身邊。禪師笑著說：『我今年八十一歲，老死了就抬著屍體出去。孩子們一起用力啊，一年有三百六十日。』說完就去世了。

蘇州翠峰慧颙（Cuifeng Huiyong）禪師的法嗣

杭州廣果擇能（Guangguo Zeneng）禪師

問：禪師是哪家的嫡子？是哪裡的兒孫？

禪師說：『剛才已經拈香過了。』

僧人說：『這麼說來，就是親自見過翠峰（Cuifeng）禪師了。』

禪師說：『知音難覓啊。』

蘄州四祖山端（Sizu Shanduan）禪師的法嗣

福州廣明常委（Guangming Changwei）禪師

問：早就知道禪師蘊藏著囊中之寶，今天能否當場借來看看？

禪師說：『看。』

僧人說：『那麼就感謝禪師的指示。』

禪師說：『隨意地垂下一根釣竿，很容易就有魚兒上鉤。』

潭州云蓋山志颙（Yungai Shan Zhiyong）禪師的法嗣

云居山文慶海印（Wenqing Haiyin）禪師

問：雲門（Yunmen）的曲子禪師親自唱，北斗藏身這件事又如何理解？

禪師說：『險。』

僧人說：『學人還不明白，請禪師再次指點。』

禪師說：『仰面看青天。』

問：如何是祖師西來意（Zushi Xilai Yi，Bodhidharma's intention in coming from the West）？

禪師說：『少林（Shaolin）一隻鞋。』

問：如何是涵蓋乾坤句（Hangai Qiankun Ju，a phrase that covers the universe）？

禪師說：『合。』

僧人說：『如何是隨波逐浪句（Suibo Zhulang Ju，a phrase that follows the waves）？』

禪師說：『闊。』

僧人說：『如何是截斷眾流句（Jieduan Zhongliu Ju，a phrase that cuts off the flow of all streams）？』

禪師說：『窄。』

問：佛意（Foyi，Buddha's intention）和祖意（Zuyi，Patriarch's intention）暫且不問，如何是和尚的家風？

禪師說：『上頂天，下立地。』

僧人說：『莫非僅僅就是這些嗎？』

禪師

【English Translation】 English version The deaf love loud sounds. The visually impaired benefit from large characters. Take care.

Zen Master Zeneng passed away on the 28th day of the twelfth month of the sixth year of the Yuanyou era. His disciples surrounded him. The Zen master smiled and said, 'I am eighty-one years old this year. When I die of old age, carry the corpse out. Children, put your strength together. There are three hundred and sixty days in a year.' After speaking, he passed away.

Successor of Zen Master Cuifeng Huiyong of Suzhou

Zen Master Guangguo Zeneng of Hangzhou

Question: Whose legitimate son is the Zen master? Whose descendants are you?

The Zen master said: 'I have already offered incense just now.'

The monk said: 'In that case, you have personally met Zen Master Cuifeng.'

The Zen master said: 'It is difficult to find someone who truly understands.'

Successor of Zen Master Sizu Shanduan of Qizhou

Zen Master Guangming Changwei of Fuzhou

Question: I have long known that the Zen master possesses a treasure in his bag. Could you lend it to me to see today?

The Zen master said: 'Look.'

The monk said: 'Then I thank the Zen master for the instruction.'

The Zen master said: 'Casually casting a fishing line, it is easy for a fish to take the bait.'

Successor of Zen Master Yungai Shan Zhiyong of Tanzhou

Zen Master Wenqing Haiyin of Yunju Mountain

Question: The Yunmen tune is personally sung by the Zen master. How should the matter of hiding the Big Dipper be understood?

The Zen master said: 'Dangerous.'

The monk said: 'This student does not understand. Please instruct me again.'

The Zen master said: 'Look up at the blue sky.'

Question: What is the meaning of Bodhidharma's coming from the West (Zushi Xilai Yi)?

The Zen master said: 'A single shoe from Shaolin.'

Question: What is a phrase that covers the universe (Hangai Qiankun Ju)?

The Zen master said: 'Together.'

The monk said: 'What is a phrase that follows the waves (Suibo Zhulang Ju)?'

The Zen master said: 'Broad.'

The monk said: 'What is a phrase that cuts off the flow of all streams (Jieduan Zhongliu Ju)?'

The Zen master said: 'Narrow.'

Question: The Buddha's intention (Foyi) and the Patriarch's intention (Zuyi) are not asked. What is the Zen master's family style?

The Zen master said: 'Above, it supports the sky; below, it stands on the earth.'

The monk said: 'Is that all there is to it?'

The Zen master

---

云。錯。

上堂云。隨波逐浪。舉世皆是知音。截斷眾流。天下罕逢作者。遂拈拄杖。擊香臺一下。云。大眾還會么。若向遮里透得。石壁山河不相隔礙。十方剎土廓爾皆通。舉目則覷破三十三天。颯然粉碎。動步則踏翻金剛水際。涓滴不留。向葛藤窠里橫身。且無繫絆。于荊棘林中擺手。不掛鋒铓。叱起陜府鐵牛。耕破坤維大地。喚取嘉州大像。把住日月星辰。輥轉太虛。橫鋪世界。以東為西。將南作北。釋迦性命尚自不存。祖師眼睛那堪更用。如今忽有個衲僧出來。驀口一摑。掀倒禪床。你道云居還肯佗也無。肯與不肯。一切分付德山．臨濟。遂喝一喝。以拄杖卓一下。

上堂云。道本無為。法非延促。一念萬年。千古在目。月白風恬。山青水淥。法法現前。頭頭具足。祖意教意。非直非曲。要識廬陵米價。會取山前麥熟。以拂子擊禪床。下座。

上堂云。馬師即心即佛。大似埋樁釘橛。牛頭橫說豎說。宛如枝上生節。欲識佛祖性義。會取春寒秋熱。拍繩床。下座。

明州上方齊岳禪師法嗣

越州東山國慶順宗禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。一人傳虛。萬人傳實。

僧曰。恁么則大梅嫡子也。

師云。重言不當吃。

師云。心生則

【現代漢語翻譯】 現代漢語譯本：

云居說：

上堂說法時說：『隨波逐浪，世上都是知音；截斷眾流，天下難逢作者。』於是拿起拄杖，敲擊香臺一下，說：『大眾會得么？若向這裡透得，石壁山河不相隔礙，十方剎土廓然皆通。舉目則覷破三十三天，颯然粉碎；動步則踏翻金剛水際，涓滴不留。向葛藤窠里橫身，且無繫絆；于荊棘林中擺手，不掛鋒铓。叱起陜府鐵牛，耕破坤維大地；喚取嘉州大像，把住日月星辰，輥轉太虛，橫鋪世界。以東為西，將南作北。釋迦（Śākyamuni，佛教創始人）性命尚且不存，祖師眼睛哪裡還用得上。如今忽有個衲僧出來，驀口一摑，掀倒禪床，你道云居還肯他么？肯與不肯，一切分付德山（Deshan Xuanjian，唐代禪師）、臨濟（Linji Yixuan，唐代禪師）。』 遂喝一喝，以拄杖卓一下。

上堂說法時說：『道本無為，法非延促。一念萬年，千古在目。月白風恬，山青水淥。法法現前，頭頭具足。祖意教意，非直非曲。要識廬陵米價，會取山前麥熟。』 以拂子擊禪床，下座。

上堂說法時說：『馬祖（Mazu Daoyi，唐代禪師）即心即佛，大似埋樁釘橛；牛頭（Niutou Farong，唐代禪師）橫說豎說，宛如枝上生節。欲識佛祖性義，會取春寒秋熱。』 拍繩床，下座。

明州上方齊岳禪師法嗣

越州東山國慶順宗禪師

有僧人問：『師唱誰家曲？宗風嗣阿誰？』

禪師說：『一人傳虛，萬人傳實。』

僧人說：『恁么則大梅（Damei Fachang，唐代禪師）嫡子也。』

禪師說：『重言不當吃。』

禪師說：『心生則...』

【English Translation】 English version:

Yun Ju said:

Entering the hall, he said: 'Following the waves, the world is full of kindred spirits; cutting off the flow, it is rare to meet an author in the world.' Then he picked up his staff and struck the incense table once, saying: 'Do you all understand? If you can penetrate here, stone walls and rivers will not be an obstacle, and the ten directions of Buddha-lands will be wide open. Raising your eyes, you will shatter the thirty-three heavens; moving your feet, you will overturn the Vajra (Diamond) water's edge, leaving not a drop. Lying down in the tangle of vines, there are no ties; waving your hand in the thorny forest, you do not get caught on the sharp edges. Urge the iron ox of Shaanxi to plow the Kunwei (earth) land; call the great elephant of Jia Zhou to hold the sun, moon, and stars, roll the void, and spread the world horizontally. Take east as west and south as north. Even Śākyamuni's (founder of Buddhism) life is not preserved, so how can the eyes of the patriarchs be used? Now, if a monk suddenly comes out, slaps you in the face, and overturns the Zen bed, do you think Yun Ju would approve of him? Whether he approves or not, everything is entrusted to Deshan (Deshan Xuanjian, a Chan master of the Tang Dynasty) and Linji (Linji Yixuan, a Chan master of the Tang Dynasty).' Then he shouted and struck the staff once.

Entering the hall, he said: 'The Tao is inherently non-action, and the Dharma is neither prolonged nor shortened. One thought is ten thousand years, and a thousand years are in sight. The moon is white, the wind is calm, the mountains are green, and the water is clear. Every Dharma is present, and every head is complete. The meaning of the patriarchs and the meaning of the teachings are neither straight nor crooked. If you want to know the price of rice in Luling, understand the ripeness of wheat in front of the mountain.' He struck the Zen bed with a whisk and descended from the seat.

Entering the hall, he said: 'Mazu (Mazu Daoyi, a Chan master of the Tang Dynasty) is mind is Buddha, much like burying stakes and driving piles; Niutou (Niutou Farong, a Chan master of the Tang Dynasty) speaks horizontally and vertically, just like knots growing on branches. If you want to know the nature and meaning of the Buddhas and patriarchs, understand the spring cold and autumn heat.' He clapped the rope bed and descended from the seat.

Successor of Zen Master Qiyue of Shangfang in Mingzhou

Zen Master Shun Zong of Guoqing Temple on Dongshan Mountain in Yuezhou

A monk asked: 'Whose song does the master sing? Whose lineage does the sect style inherit?'

The master said: 'One person transmits emptiness, ten thousand people transmit reality.'

The monk said: 'In that case, you are a direct descendant of Damei (Damei Fachang, a Chan master of the Tang Dynasty).'

The master said: 'Repeated words should not be eaten.'

The master said: 'When the mind arises...'

---

種種法生。心滅則種種法滅。拈起拄杖云。此個是法。那個是滅底心。若人道得。許你頂門上具眼。其或不然。云暗不知天早晚。雪深難辨路高低。參。

潤州金山瑞新禪師法嗣

湖州天聖楚祥禪師

問。芙蓉堂上。已焚海岸之香。師子座前。愿聽胡家之曲。

師云。風來金殿冷。

僧曰。今日得聞于未聞。

師云。雪覆玉階寒。

僧曰。恁么則淵明空負勿絃琴。宋玉徒勞夸白雪。

師云。休言千歲竹。將比萬年松。

師云。天地為橐籥。動而有應。故春則和融。夏則煩熱。秋則微涼。冬則凝結。以至群類人倫。各徇其性。蓋一氣之所致。然雖如此。賢者太賢愚者愚。

溫州極樂用基禪師

問。如何是太平境。

師云。幾竿翠竹侵雲漢。一派清流入慎江。

僧曰。如何是境中人。

師云。左眼半斤。右眼八兩。

湖州天聖守道禪師

問。騎虎頭。把虎尾。中間事作么生。

師云。吃棒。

僧曰。三十年後有人舉著在。

師云。鈍致殺人。

師云。日月繞須彌。人間分晝夜。南閻浮提人只被明暗色空留礙。且道不落明暗一句作么生道。良久。云。柳色黃金嫩。梨花白雪香。參。

【現代漢語翻譯】 現代漢語譯本 種種法生起，是由於心而生；心滅了，種種法也就滅了。禪師拿起拄杖說：『這個是法，那個是滅底心。』如果有人能說得出來，就允許你頂門上具有慧眼。如果不能，就像烏雲遮蔽，不知天色早晚；大雪覆蓋，難以分辨道路高低。參！

潤州金山瑞新禪師的法嗣

湖州天聖楚祥禪師

僧人問：『芙蓉堂上，已經焚燒了海岸之香（比喻稀有難得的供養）。師子座前，愿聽胡家之曲（比喻佛法的精妙）。』

禪師說：『風來金殿冷。』

僧人說：『今日得聞于未聞。』

禪師說：『雪覆玉階寒。』

僧人說：『這樣說來，陶淵明（淵明）空自辜負了不彈琴的美名，宋玉（宋玉）徒勞地誇耀白雪的美麗。』

禪師說：『休言千歲竹，將比萬年松。』

禪師說：『天地作為風箱，動則有應。所以春天就溫暖和煦，夏天就煩躁炎熱，秋天就微微涼爽，冬天就凝固冰結。以至於各種生物和人類，各自順應其本性，都是一氣所造成的。然而即使如此，賢者太賢，愚者太愚。』

溫州極樂用基禪師

僧人問：『如何是太平境？』

禪師說：『幾竿翠竹侵雲漢，一派清流入慎江。』

僧人說：『如何是境中人？』

禪師說：『左眼半斤，右眼八兩。』

湖州天聖守道禪師

僧人問：『騎虎頭，把虎尾，中間事作么生？』

禪師說：『吃棒。』

僧人說：『三十年後有人舉著在。』

禪師說：『鈍致殺人。』

禪師說：『日月繞須彌山（須彌），人間分晝夜。南閻浮提（南閻浮提）人只被明暗色空所障礙。那麼，不落入明暗的一句話該怎麼說？』良久，說：『柳色黃金嫩，梨花白雪香。』參！

【English Translation】 English version All kinds of dharmas arise because of the mind; when the mind ceases, all kinds of dharmas also cease. The Zen master picked up his staff and said, 'This is a dharma, and that is the mind that ceases. If someone can speak of it, I will allow you to have the eye of wisdom on the crown of your head. If not, it is like dark clouds obscuring the sky, not knowing whether it is early or late; deep snow covering the ground, making it difficult to distinguish the height of the road. Meditate!'

Successor of Zen Master Ruixin of Jinshan in Runzhou

Zen Master Chuxiang of Tiansheng in Huzhou

A monk asked, 'In the hall of the lotus, the incense of the seashore (Fúróng táng shàng, hǎi'àn zhī xiāng) (a metaphor for rare and precious offerings) has already been burned. Before the lion throne (shī zi zuò qián), I wish to hear the music of the Hu people (hú jiā zhī qǔ) (a metaphor for the subtlety of the Dharma).'

The Zen master said, 'The wind comes, the golden palace is cold.'

The monk said, 'Today I have heard what I have not heard before.'

The Zen master said, 'Snow covers the jade steps, it is cold.'

The monk said, 'In that case, Tao Yuanming (Yuānmíng) in vain lived up to his reputation of not playing the zither, and Song Yu (Sòng Yù) fruitlessly boasted about the beauty of white snow.'

The Zen master said, 'Do not speak of thousand-year-old bamboo, compare it to ten-thousand-year-old pine.'

The Zen master said, 'Heaven and earth are like a bellows, moving and responding. Therefore, spring is warm and harmonious, summer is hot and irritable, autumn is slightly cool, and winter is frozen and congealed. As for all kinds of creatures and human beings, each follows its nature, all caused by one Qi. However, even so, the wise are too wise, and the foolish are too foolish.'

Zen Master Yongji of Jile in Wenzhou

A monk asked, 'What is the realm of great peace?'

The Zen master said, 'Several stalks of green bamboo invade the Milky Way, a clear stream flows into the Shen River.'

The monk said, 'What is the person in the realm?'

The Zen master said, 'The left eye weighs half a catty, the right eye weighs eight taels.'

Zen Master Shoudao of Tiansheng in Huzhou

A monk asked, 'Riding the tiger's head, holding the tiger's tail, what about the matter in between?'

The Zen master said, 'Receive the stick.'

The monk said, 'Thirty years later, someone will bring it up.'

The Zen master said, 'Dullness kills people.'

The Zen master said, 'The sun and moon revolve around Mount Sumeru (Xūmí), and day and night are divided in the human world. People of Jambudvipa (Nán Yánfú tí) are only obstructed by light and darkness, form and emptiness. Then, how to speak a phrase that does not fall into light and darkness?' After a long silence, he said, 'The color of the willow is tender gold, the pear blossoms are fragrant white snow.' Meditate!'

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衡州北禪智賢禪師法嗣

潭州興化崇辯禪師

諱紹銑。泉州人也。生有奇相。遂捨出家。受具。遊方。遍趨禪室。罷歷江表。遠入湘川。參北禪賢禪師。深蒙印決。一住興化。四十餘年。提唱祖道。建立佛事。海量包納。大度規模。福慧兼濟。近世希有。大丞相章公惇。昔安撫荊湖。見師器重。特奏　神宗皇帝。賜椹服．師名及隨身度牒。其旌異如此。

問。如何是瀟湘境。

師云。會春園裡遊春會。明月池邊玩月明。

僧曰。如何是境中人。

師云。錦袍公子猶嫌冷。更有樵夫跣足行。

僧曰。人境已蒙師指示。向上宗乘事若何。

師云。勸君不用鐫頑石。路上行人口似碑。

師拈拄杖云。一大藏教。是拭不凈故紙。超佛越祖之談。是誑諕閭閻漢。若論衲僧門下。一點也用不得。作么生是衲僧門下事。良久云。多虛不如少實。擊香臺一下。

江州法昌倚遇禪師

黃龍南禪師經過。師上堂。拈拄杖示眾云。若向遮里會去。是頭上安頭。若也不會。又是斬頭覓活。汝等諸人且作么生承當。雖然如是。法昌今日恁么舉唱。也是看人祇揖。覷馬提鞭。本分宗匠面前。是何言歟。且道本分宗匠具何高見。良久。云。云開山色秀。雨過澗流清。

廬

山開先善暹禪師法嗣

云居山佛印禪師

諱了元。姓林氏。饒州浮樑人也。至道壬申六月六日誕生。祥光上燭。鬚髮爪齒。宛然具體。風骨爽拔。孩孺異常。發言成章。語合經史。閭里先生稱曰神童。年將頂角。博覽典墳。卷不再舒。洞明今古。才思俊邁。風韻飄然。志慕空宗。投師出家。試經圓具。感悟夙習。

即遍參尋。遠造廬山開先暹禪師法席。投機印可。叢林拔萃。出為宗匠。三十餘年。九坐道場。四眾傾向。搢紳碩儒咸欽道望。名動朝野　神宗皇帝宣賜高麗磨衲．金缽。以旌師德。

元符元年元正七日。寫偈坐滅本山。余如知院大尉蔣公之奇塔記。

問。祖意教意即不問。靈山微笑意如何。

師云。知時別宜。

僧曰。恁么則國清才子貴。家富小兒嬌。

師云。因逢桃李樹。憶著故園春。

僧曰。不因漁父引。爭得見波濤。

師云。且莫錯會。

問。如何是諸佛說不到底法。

師云。蟻子解尋腥處走。蒼蠅偏向臭邊飛。

僧曰。學人未曉。請師再指。

師云。九萬里鵬從海出。一千年鶴遼天歸。

問。如何是佛。

師云。木頭雕不就。

僧曰。恁么則皆是虛妄也。

師云。梵音深遠。令

【現代漢語翻譯】 現代漢語譯本 山開先善暹禪師法嗣

云居山佛印禪師

諱了元（法號了元），姓林，是饒州浮樑人。于至道壬申年六月初六出生。出生時有祥光照亮，鬚髮爪齒都已具備，風骨清爽挺拔，與一般孩童不同。說話能成文章，言語符合經史。鄉里的先生稱他為神童。將成年時，博覽群書，看過一遍就能記住，通曉古今。才思敏捷，風度飄逸，立志于佛法。於是投師出家，通過考試，受具足戒，感悟到前世的修行。

隨即開始四處參訪，遠到廬山拜見開先暹禪師，得到他的認可。在叢林中脫穎而出，成為宗師。三十多年間，九次主持道場，四眾弟子都歸向他，達官貴人和大學者都敬佩他的德行，名聲傳遍朝野。神宗皇帝賜予他高麗磨衲（高麗製造的僧衣）、金缽，以表彰他的德行。

元符元年正月初七，寫下偈語后在本山坐化。其餘事蹟見知院大尉蔣公所寫的塔記。

問：祖師的意旨和教義暫且不問，靈山會上釋迦牟尼佛拈花微笑的含義是什麼？

師說：要懂得根據時節而變化。

僧說：這樣說來，就像國清寺的才子受人器重，富裕人家的小孩受人嬌慣。

師說：因為遇到桃李樹，而想起故鄉的春天。

僧說：如果沒有漁夫的引導，怎麼能見到波濤？

師說：不要錯誤理解。

問：什麼是諸佛說不到底的法？

師說：螞蟻懂得尋找腥味的地方走，蒼蠅總是喜歡往臭的地方飛。

僧說：學僧不明白，請禪師再次指點。

師說：九萬里的鵬鳥從海中飛出，一千年的鶴從遼闊的天空歸來。

問：什麼是佛？

師說：木頭雕刻不成。

僧說：這樣說來，一切都是虛妄的。

師說：梵音深遠，令人……

【English Translation】 English version Successor of Chan Master Xian of Kaixian Mountain

Chan Master Foyin of Yunju Mountain

His secular name was Lin Liaoyuan (法號了元), and he was a native of Fuliang in Raozhou. He was born on the sixth day of the sixth month of the Renchen year of the Zhidao era. At birth, auspicious light shone upon him, and his hair, nails, and teeth were all fully formed. His demeanor was bright and outstanding, unlike ordinary children. He could speak in complete sentences and his words were in accordance with the classics and histories. The local teachers called him a child prodigy. As he approached adulthood, he read extensively and could remember everything after reading it once, understanding both ancient and modern times. He was quick-witted, elegant, and aspired to the Buddhist teachings. Therefore, he became a monk under a teacher, passed the examinations, received the full precepts, and awakened to his past life's practice.

Immediately, he began to travel and seek instruction, going as far as Mount Lu to visit Chan Master Xian of Kaixian, where he was recognized and approved. He stood out in the monastic community and became a master. For more than thirty years, he presided over nine monasteries, and the fourfold assembly (monks, nuns, laymen, and laywomen) all turned to him. High officials and great scholars all admired his virtue, and his fame spread throughout the court and the countryside. Emperor Shenzong bestowed upon him a Goryeo (高麗) monastic robe and a golden alms bowl to commend his virtue.

On the seventh day of the first month of the first year of the Yuanfu era, he wrote a verse and passed away in seated meditation at his own mountain. The rest of his deeds can be found in the pagoda inscription written by Commander Jiang, the director of the monastery.

Question: I will not ask about the meaning of the Patriarch or the teachings, what is the meaning of Shakyamuni Buddha holding up a flower and smiling at Mount Ling (靈山)?

Master said: Know the appropriate time and circumstances.

Monk said: In that case, it's like the talented scholar of Guoqing Temple (國清寺) being valued, and the pampered child of a wealthy family being spoiled.

Master said: Because I encountered peach and plum trees, I remembered the spring in my hometown.

Monk said: If it weren't for the fisherman's guidance, how could I see the waves?

Master said: Don't misunderstand.

Question: What is the Dharma that all Buddhas cannot fully express?

Master said: Ants know to seek out the scent of something fishy, and flies always like to fly towards something stinky.

Monk said: This student does not understand, please Master point it out again.

Master said: A Peng (鵬) bird of ninety thousand miles flies out from the sea, and a crane of a thousand years returns from the vast sky.

Question: What is Buddha?

Master said: Cannot be carved from wood.

Monk said: In that case, everything is illusory.

Master said: The Brahma sound is profound, causing...

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人樂聞。

問。如何是城裡佛。

師云。倚門倚戶。

僧曰。如何是村裡佛。

師云。食麻食麥。

僧曰。如何是山裡佛。

師云。依草附木。

問。如何是祖師的的意。

師云。不出此問。

問。如何是不方不圓底句。

師云。上不到天。下不到地。

僧曰。如何是句中玄。

師云。村人弄駱駝。

僧曰。如何是意中玄。

師云。唯佛與佛乃能知之。

僧曰。如何是用中玄。師便打。

問。達磨九年面壁。意旨如何。

師云。閉口深藏舌。

僧曰。學人未曉。

師云。一言已出。駟馬難追。

無畏居士問師借楞伽經。師云。經涉文字。不如一棒一喝便了去好。

士云。雖然棒喝。猶是第二月。

師云。今日遭人點檢。

問。大修行人還入地獄也無。

師云。在里許。

僧曰。大作業人還上天堂也無。

師云。鰕跳不出鬥。

僧曰。恁么則鑊湯爐炭吹教滅。劍樹刀山喝使摧。

師云。自作自受。

師云。適來禪客出衆禮拜。各以無量珍寶佈施大眾。又于面門上放大光明。照耀乾坤。令諸人普得相見。於此明得。可謂十方諸佛

【現代漢語翻譯】 現代漢語譯本 人人都喜歡聽聞佛法。

問：什麼是城裡的佛？ 師父說：倚靠著門，倚靠著戶（形容佛像隨處可見，融入生活）。

僧人問：什麼是村裡的佛？ 師父說：吃麻，吃麥（指佛存在於日常飲食之中，平凡而真實）。

僧人問：什麼是山裡的佛？ 師父說：依附著草，依附著樹（指佛存在於自然萬物之中）。

問：什麼是祖師（指禪宗的歷代祖師）的的意（真正意圖）？ 師父說：不出於你這個問題本身（意指答案就在問題之中，要自己去領悟）。

問：什麼是不方不圓的句子（指超越常規思維的語句）？ 師父說：上不到天，下不到地（形容其超越性，無法用常理衡量）。

僧人問：什麼是句中的玄（語句中的奧妙）？ 師父說：村裡人玩弄駱駝（比喻不相稱，不得要領）。

僧人問：什麼是意中的玄（意念中的奧妙）？ 師父說：只有佛與佛才能知曉（指這種境界只能通過佛的智慧才能領悟）。

僧人問：什麼是用中的玄（應用中的奧妙）？師父便打了他。

問：達磨（Bodhidharma）九年面壁（meditation before a wall）的意旨如何？ 師父說：閉口深藏舌（指沉默是金，不要輕易言說）。

僧人說：學人（student）還不明白。 師父說：一言既出，駟馬難追（比喻說話要謹慎）。

無畏居士（Wuwei Layman）問師父借《楞伽經》（Laṅkāvatāra Sūtra）。師父說：經書涉及文字，不如一棒一喝便了去好（指直接的棒喝更能直指人心）。

居士說：雖然棒喝，猶是第二月（比喻不是真正的實相）。 師父說：今天被人點檢（指被人識破）。

問：大修行人（great practitioner）還會下地獄嗎？ 師父說：就在裡面（指即使大修行人也可能因業力而入地獄）。

僧人問：大作業人（great karma maker）還會上天堂嗎？ 師父說：蝦跳不出斗（比喻能力有限，無法超越）。

僧人說：這樣說來，那麼就將鑊湯爐炭吹滅，劍樹刀山喝令摧毀。 師父說：自作自受（指因果報應，自己造的業自己承擔）。

師父說：剛才那位禪客（Chan practitioner）出衆禮拜，各自以無量珍寶佈施大眾，又在面門上放出大光明，照耀乾坤，令諸人普遍得見。於此明白，可謂十方諸佛（指通過這種方式開悟，可以達到與十方諸佛相同的境界）。

【English Translation】 English version People are happy to hear about the Dharma.

Question: What is the Buddha in the city? The Master said: Leaning against the door, leaning against the house (describing Buddha images as being visible everywhere, integrated into life).

A monk asked: What is the Buddha in the village? The Master said: Eating hemp, eating wheat (referring to the Buddha existing in daily food, ordinary and real).

A monk asked: What is the Buddha in the mountains? The Master said: Relying on grass, clinging to trees (referring to the Buddha existing in all things in nature).

Question: What is the true meaning of the Patriarchs (referring to the successive patriarchs of Zen Buddhism)? The Master said: It does not go beyond this question itself (meaning the answer is in the question itself, one must realize it oneself).

Question: What is a sentence that is neither square nor round (referring to a statement that transcends conventional thinking)? The Master said: It does not reach heaven above, nor does it reach earth below (describing its transcendence, impossible to measure with common sense).

A monk asked: What is the mystery within the sentence? The Master said: A villager playing with a camel (a metaphor for being mismatched and not getting to the point).

A monk asked: What is the mystery within the mind? The Master said: Only Buddhas can know it (referring to this state that can only be understood through the wisdom of the Buddha).

A monk asked: What is the mystery within application? The Master then hit him.

Question: What is the meaning of Bodhidharma's nine years of wall-gazing? The Master said: Close your mouth and hide your tongue deeply (referring to silence is golden, do not speak lightly).

The monk said: The student still does not understand. The Master said: Once a word is spoken, four horses cannot catch it (a metaphor for being cautious in speech).

Layman Wuwei asked the Master to borrow the Laṅkāvatāra Sūtra. The Master said: Sutras involve words, it is better to end it with a stick and a shout (referring to direct blows and shouts can point directly to the heart).

The Layman said: Although there are blows and shouts, it is still a second moon (a metaphor for not being the true reality). The Master said: Today I have been inspected (referring to being seen through).

Question: Will a great practitioner still go to hell? The Master said: They are inside (referring to even great practitioners may enter hell due to karma).

A monk asked: Will a great karma maker still go to heaven? The Master said: A shrimp cannot jump out of the bucket (a metaphor for limited ability, unable to transcend).

The monk said: In that case, then blow out the cauldron soup and charcoal stove, and shout to destroy the sword trees and knife mountains. The Master said: You reap what you sow (referring to karma and retribution, you bear the consequences of your own actions).

The Master said: Just now, that Chan practitioner came out of the crowd to bow, each donating immeasurable treasures to the assembly, and also emitting great light from their face, illuminating the universe, allowing everyone to see. Understanding this, one can be said to be like the Buddhas of the ten directions (referring to achieving the same state as the Buddhas of the ten directions through this kind of enlightenment).

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各坐其前。常為勞生演說大法。豈假山僧重重注破。如或未然。不免橫身徇物。乃按拄杖云。萬般草木根苗異。一得春風盡放花。

上堂云。遍十方。周法界。無相光中常自在。更無絲髮可商量。彌勒文殊閑買賣。釋迦慳。迦葉富。黃金白玉如泥土。善財不識樓閣門。忽拈拄杖云。撞著燈籠兼露柱。擊禪床。下座。

上堂云。人間寒食。洞里花開。遊蜂與胡蝶爭飛。燕子共黃鸝對語。玄沙老漢卻道深談實相。善說法要。好熱杜撰。云居則不然。一翳在目。空花亂墜。久立。

上堂云。時當孟夏。節屆朱明。山花結子似垂珠。巖樹成陰張翠幄。鶯狂陌上。斷送殘春。燕語梁間。留連過客。是田父移苗之日。乃禪流禁足之辰。休將拄杖向肩挑。盡把缽囊高掛起。而況閻浮路上。須知生死劫長。天宮快樂易輪迴。地獄煎熬多苦楚。算來萬事。只在寸心。今日與諸人一時休歇。作么生是上座休歇處。良久。云。云滿諸峰雨未收。牧童吹笛倒騎牛。曲中便是昇平樂。世上千般逐水流。

上堂云。江湖本靜。因風而波浪俄生。日月長存。觸霧而光明遂昧。諸人慾得風恬水湛。霧卷天空。各請歸堂。不用久立。

上堂云。寒。寒。風撼竹聲干。水凍魚行澀。林疏鳥宿難。早是嚴霜威重。那堪行客衣單

【現代漢語翻譯】 現代漢語譯本： 各自坐在（佛）前。經常為勞苦眾生演說大法。哪裡需要我這山僧再三地解釋呢？如果不是這樣，那我不免要以身殉物了。於是按著拄杖說：『各種草木的根苗不同，一旦得到春風，都盡情開放花朵。』

上堂說法：『遍及十方，周遍法界，在無相的光明中常常自在，再沒有一絲一毫可以商量的。彌勒（Maitreya，未來佛）和文殊（Manjusri，智慧的象徵）在那裡閑來買賣。釋迦（Sakyamuni，佛教創始人）吝嗇，迦葉（Kasyapa，釋迦十大弟子之一）富有，黃金白玉如同泥土。善財（Sudhana，華嚴經中的求道者）不認識樓閣的門。』忽然拿起拄杖說：『撞著燈籠兼露柱。』擊打禪床，下座。

上堂說法：『人間寒食節，洞里花盛開。遊動的蜜蜂與蝴蝶爭相飛舞，燕子與黃鸝相對鳴叫。玄沙（Xuan Sha，禪宗大師）老漢卻說深談實相，善於說法要，真是好熱衷於杜撰。云居（Yun Ju，禪宗道場）則不然，一隻眼生了翳障，空中便胡亂墜落花朵。』站立良久。

上堂說法：『時當孟夏，節屆朱明。山花結子，好像垂下的珍珠；巖石上的樹木成蔭，張開翠綠的帷幕。黃鶯在田野上鳴叫，送別殘春；燕子在屋樑間呢喃，留戀過客。這是農夫移植秧苗的日子，也是禪僧禁足安居的時辰。不要將拄杖向肩上挑，全部把缽囊高高掛起。何況在閻浮（Jambudvipa，我們所居住的娑婆世界）路上，須知生死輪迴漫長。天宮快樂容易輪迴，地獄煎熬多受苦楚。算來萬事，只在寸心。今日與各位一時休歇，怎麼是上座休歇處？』良久，說：『雲彩佈滿山峰雨未停，牧童倒騎在牛背上吹笛。曲中便是昇平的樂曲，世上千般事物逐水流。』

上堂說法：『江湖本來平靜，因為風的緣故而突然生起波浪；日月長久存在，接觸霧氣而光明就變得暗淡。各位想要風平浪靜，霧散天空，各自請回禪堂，不用久立。』

上堂說法：『寒，寒，風搖動竹子聲音乾燥，水凍結魚兒遊動艱難，樹林稀疏鳥兒難以棲息。早已經是嚴霜威力很重，哪裡堪旅行的人衣衫單薄。』

【English Translation】 English version: Each sat before him. He often expounded the Great Dharma for the toiling beings. Why should this mountain monk redundantly explain it? If it were not so, I would inevitably sacrifice myself for the sake of things. Then, leaning on his staff, he said: 'The roots and sprouts of all kinds of plants and trees are different, but once they receive the spring breeze, they all bloom to their fullest.'

Ascending the hall, he said: 'Pervading the ten directions, encompassing the Dharma realm, in the light of no-form, there is constant freedom. There is not a hair's breadth to be discussed. Maitreya (the future Buddha) and Manjusri (symbol of wisdom) idly engage in trade. Sakyamuni (the founder of Buddhism) is stingy, Kasyapa (one of Sakyamuni's ten great disciples) is rich, gold and white jade are like mud. Sudhana (a seeker in the Avatamsaka Sutra) does not recognize the gate of the pavilion.' Suddenly, he picked up his staff and said: 'He bumps into the lantern and the pillar.' He struck the Zen platform and descended.

Ascending the hall, he said: 'In the human world, it is the Cold Food Festival; in the caves, the flowers are in full bloom. Wandering bees and butterflies compete in flight, swallows and orioles converse with each other. Old man Xuansha (a Zen master) says that he deeply discusses the true nature and is good at expounding the essentials of the Dharma, truly fond of fabrication. Yunju (a Zen monastery) is not like that; with a film in one's eye, empty flowers fall in disarray.' He stood for a long time.

Ascending the hall, he said: 'The time is early summer, the season has reached Zhu Ming. Mountain flowers bear fruit, resembling hanging pearls; the trees on the rocks provide shade, spreading out a verdant canopy. Orioles sing wildly in the fields, bidding farewell to the departing spring; swallows chatter in the rafters, lingering with the passing travelers. This is the day when farmers transplant seedlings, and it is also the time for Zen monks to observe the summer retreat. Do not carry your staff on your shoulder, but hang all your begging bowls high. Moreover, on the Jambudvipa (the world we live in) road, one must know that the cycle of birth and death is long. Happiness in the heavenly palaces is easily subject to reincarnation, and suffering in the hells is abundant. Considering all things, it all lies in the inch of the heart. Today, I will rest with you all at once. What is the place where the senior monk rests?' After a long silence, he said: 'Clouds fill the peaks, and the rain has not stopped; the shepherd boy plays the flute upside down on the back of the ox. The tune is the music of peace, and the myriad things in the world flow away with the water.'

Ascending the hall, he said: 'The rivers and lakes are originally calm, but waves suddenly arise because of the wind; the sun and moon exist for a long time, but their light becomes dim when they encounter fog. If you want the wind to subside and the water to be still, and the fog to dissipate and the sky to be clear, please return to your meditation halls and do not stand here for long.'

Ascending the hall, he said: 'Cold, cold, the wind shakes the bamboo, the sound is dry; the water freezes, the fish swim with difficulty; the forest is sparse, the birds find it hard to roost. It is already the severe frost with heavy power, how can the traveler bear it with thin clothes?'

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。休思紫陌山千朵。且擁紅爐火一攢。放下茱萸空中竹橛。倒卻迦葉門前剎竿。直下更云不會。算來也大無端。參。

東京大相國寺智海正覺禪師

諱本逸。姓彭氏。福州人也。九歲出家。遇普度不受。后比試為僧。

志慕遊方。即造開先暹禪師法席。入室。暹舉達磨傳法偈。因而開悟。初住饒州薦福。云徒臻集　神宗皇帝詔住智海。賜號正覺。朝中搢紳益欽道望。

開堂日。神宗皇帝遣　中使降香。師謝　恩畢。登座拈香。祝延　聖壽罷。乃敷坐。凈因凈照禪師白槌竟。師普視大眾云。龍樓與鳳闕巍峨。瑞氣同祥雲叆叇。於是觀得十方佛土不行而至。百千三昧無作而成。茍不然也。有疑請問。

問。慧林才盛。匝地垂陰。智海既通。將何接引。

師云。言猶在耳。

僧曰。爭奈學人未曉。

師云。不妨伶利。

問。入門問諱即且致。入國觀光事若何。

師云。一逢　天子聖。總是太平年。

僧曰。太平后如何。

師云。梯山航海。納壁獻琛。

僧曰。皇風蕩蕩。帝道平平。

師云。老僧不如上座。

問。三千里外蒙　丹詔。未審將何報　國恩。

師云。作驢作馬。

僧曰。粉骨碎身未足酬。一句瞭然超

【現代漢語翻譯】 現代漢語譯本： 休思紫陌山千朵，且擁紅爐火一攢。放下茱萸空中竹橛，倒卻迦葉（Kasyapa，佛陀十大弟子之一）門前剎竿。直下更云不會，算來也大無端。參。

東京大相國寺智海正覺禪師

諱本逸，姓彭氏，福州人也。九歲出家，遇普度不受。后比試為僧。

志慕遊方，即造開先暹禪師法席。入室。暹舉達磨（Bodhidharma，禪宗初祖）傳法偈，因而開悟。初住饒州薦福，云徒臻集。神宗皇帝詔住智海，賜號正覺。朝中搢紳益欽道望。

開堂日，神宗皇帝遣中使降香。師謝恩畢，登座拈香。祝延聖壽罷，乃敷坐。凈因凈照禪師白槌竟。師普視大眾云：『龍樓與鳳闕巍峨，瑞氣同祥雲叆叇。於是觀得十方佛土不行而至，百千三昧（Samadhi，佛教中的一種精神集中狀態）無作而成。茍不然也，有疑請問。』

問：『慧林才盛，匝地垂陰。智海既通，將何接引？』

師云：『言猶在耳。』

僧曰：『爭奈學人未曉。』

師云：『不妨伶利。』

問：『入門問諱即且致，入國觀光事若何？』

師云：『一逢天子聖，總是太平年。』

僧曰：『太平后如何？』

師云：『梯山航海，納壁獻琛。』

僧曰：『皇風蕩蕩，帝道平平。』

師云：『老僧不如上座。』

問：『三千里外蒙丹詔，未審將何報國恩？』

師云：『作驢作馬。』

僧曰：『粉骨碎身未足酬，一句瞭然超。』

【English Translation】 English version: Forget the myriad mountains of Zimozishan, and huddle around a red stove with a pile of firewood. Put down the Cornel (zhuyu) and the bamboo stake in the air, and knock down the flagpole in front of Kasyapa's (one of the ten great disciples of the Buddha) gate. To say directly that you don't understand is, in the end, quite absurd. Consider this.

Zen Master Zhihai Zhengjue of the Great Xiangguo Temple in Tokyo

His personal name was Benyi, and his family name was Peng. He was from Fuzhou. He left home at the age of nine, but was not accepted by Pudu. Later, he became a monk through examination.

Aspiring to travel, he went to the Dharma seat of Zen Master Xian of Kaixian. Entering the room, Xian raised the Dharma transmission verse of Bodhidharma (the first patriarch of Zen Buddhism), and thus he attained enlightenment. He first resided at Jianfu in Raozhou, where disciples gathered. Emperor Shenzong ordered him to reside at Zhihai and bestowed the title Zhengjue. Officials in the court increasingly admired his virtue and reputation.

On the day of the opening ceremony, Emperor Shenzong sent an envoy to offer incense. The Master thanked the Emperor, ascended the seat, and offered incense. After wishing for the Emperor's longevity, he spread the seat. After Zen Master Jingyin Jingzhao struck the gavel, the Master looked at the assembly and said: 'The dragon tower and phoenix palace are majestic, and auspicious clouds are dense with auspicious energy. Thus, one can observe the Buddha lands of the ten directions without moving, and hundreds of thousands of Samadhis (a state of mental concentration in Buddhism) are accomplished without effort. If not, please ask if you have any doubts.'

Asked: 'Huilin's talent is abundant, casting shade over the entire land. Zhihai is already enlightened, how will you guide others?'

The Master said: 'The words are still in your ears.'

The monk said: 'But this student does not understand.'

The Master said: 'It doesn't matter if you are clever.'

Asked: 'Asking about the taboo upon entering the gate is set aside for now, but what about observing the customs of the country?'

The Master said: 'Once you meet the wise Emperor, it is always a year of peace.'

The monk said: 'What after peace?'

The Master said: 'Climbing mountains and sailing the seas, offering jade and presenting treasures.'

The monk said: 'The Emperor's influence is vast, and the imperial way is fair.'

The Master said: 'This old monk is not as good as you.'

Asked: 'Receiving the imperial decree from three thousand miles away, how will you repay the Emperor's grace?'

The Master said: 'By working as a donkey or a horse.'

The monk said: 'Grinding bones and crushing the body is not enough to repay, but one sentence clearly transcends.'

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百億。

師云。牽犁拽杷。

僧曰。石人嶺上呵呵笑。木女溪邊屢點頭。

師云。不知是不是。若是也大奇。

師云。諸菩薩子。欲識佛性義。當觀時節因緣。何也。和風習習。揭開細柳之眉。春日遲遲。烘囀黃鸝之舌。庭花似錦。汀草如茵。蝶舞蜂吟。漁歌樵唱。鐘梵與管絃合雜。儒流同釋子相參。古今一致。左右逢原。如是則窺一塵而十方俱現。聆一音而沙界齊聞。談玄演妙而靡異凡倫。千變萬化而不離真際。頭頭有據。物物無私。不假躊躇。炳然自著。直饒於斯見得倜儻分明。如晝見日。若向衲僧門下。天地懸殊。所以道。不要三乘要祖宗。三乘不要為君通。君今要出三乘學。后夜猿啼在眾峰。臣僧奉　敕開堂。舉揚宗旨。伏願　皇帝陛下位齊北極。壽比南山。邦歌有道之君。民賀無私之化。久立眾慈。伏惟珍重。

問。如何是佛。

師云。東涌西沒。

僧曰。如何是道。

師云。七顛八倒。

僧曰。如何是法。

師云。你問我答。

僧曰。如何是禪。

師云。不方不圓。

僧曰。便恁么會時如何。

師云。伶利人難得。

問。祖意西來。如何舉唱。

師云。風吹黃葉落。片片覆庭莎。

僧曰。竹

【現代漢語翻譯】 現代漢語譯本： 師父說：『牽著犁，拉著耙。』 僧人說：『石人嶺上呵呵笑，木女溪邊屢點頭。』 師父說：『不知是不是，若是也大奇。』 師父說：『各位菩薩子，想要了解佛性的意義，應當觀察時節因緣。為什麼呢？和煦的春風輕輕吹拂，揭開了細柳的眉眼；春日的陽光溫暖而悠長，烘托著黃鸝婉轉的歌喉。庭院中的花朵像錦緞一樣絢麗，水邊的草地像茵席一樣柔軟。蝴蝶飛舞，蜜蜂嗡鳴，漁夫歌唱，樵夫吟哦。鐘聲梵唄與管絃樂器合奏，儒生與釋子相互參悟。古今一致，左右逢源。這樣就能從一粒微塵中看到十方世界，從一個聲音中聽到整個沙界。談論玄妙的道理，與凡夫俗子沒有什麼不同；千變萬化，卻不離開真實的本性。事事都有依據，物物都沒有偏私。不需要猶豫，自然而然地顯現出來。即使能清楚明白地看到這些，如同白天見到太陽一樣，但在禪宗門下，仍然是天壤之別。所以說，不要三乘（聲聞乘、緣覺乘、菩薩乘），要祖宗（禪宗的傳承）；三乘的道理不要為你所通曉。你現在要超出三乘之外去學習，那麼後半夜猿猴的啼叫聲就在重重的山峰之間。』臣僧奉皇帝的旨意開堂說法，宣揚宗旨，希望皇帝陛下能夠像北極星一樣高居其位，壽命像南山一樣長久。國家歌頌有道的君主，人民慶賀無私的教化。長久地利益眾生，希望大家珍重。』 問：『什麼是佛？』 師父說：『東邊涌現，西邊隱沒。』 僧人說：『什麼是道？』 師父說：『七顛八倒。』 僧人說：『什麼是法？』 師父說：『你問我答。』 僧人說：『什麼是禪？』 師父說：『不方不圓。』 僧人說：『如果這樣理解，怎麼樣？』 師父說：『伶俐的人很難得。』 問：『祖師西來（Bodhidharma's arrival from the West），如何宣揚？』 師父說：『風吹黃葉落，片片覆庭莎。』 僧人說：『竹』

【English Translation】 English version: The Master said, 'Pulling the plow, dragging the rake.' The monk said, 'On Stone Man Ridge, laughing heartily; by Wooden Woman Stream, nodding repeatedly.' The Master said, 'Don't know if it's right; if it is, it's truly amazing.' The Master said, 'All you Bodhisattva's children, if you wish to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstance. Why? The gentle breeze softly blows, unveiling the eyebrows of the slender willow; the spring sun is warm and lingering, coaxing the warbling tongue of the oriole. The garden flowers are like brocade, the grasses by the shore are like carpets. Butterflies dance, bees hum, fishermen sing, woodcutters chant. The sounds of bells and chants blend with the music of pipes and strings; Confucian scholars and Buddhist disciples consult with each other. Ancient and modern are consistent, reaching the source from all directions. Thus, by observing a single speck of dust, the ten directions are all revealed; by listening to a single sound, the entire world is heard. Discussing profound mysteries is no different from ordinary people; a myriad of changes do not depart from true reality. Everything has a basis, everything is without selfishness. Without hesitation, it is clearly and naturally manifest. Even if you can see this clearly and distinctly, like seeing the sun in daylight, in the school of the mendicant monks, the difference is as vast as heaven and earth. Therefore, it is said, 'Don't want the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), want the Patriarchs (Zen lineage); don't let the Three Vehicles be understood by you. If you now want to study beyond the Three Vehicles, then the cries of monkeys at night will be among the many peaks.' Your subject, a monk, has received the imperial decree to open the Dharma hall and proclaim the teachings, hoping that His Majesty the Emperor will be as high as the North Star and his life as long as the Southern Mountain. The country sings of a virtuous ruler, and the people celebrate selfless transformation. May blessings long endure for all beings. I hope you all cherish this moment.' Question: 'What is Buddha?' The Master said, 'Rising in the east, setting in the west.' The monk said, 'What is the Tao (the Way)?' The Master said, 'Seven tumbles, eight falls.' The monk said, 'What is the Dharma (the Teaching)?' The Master said, 'You ask, I answer.' The monk said, 'What is Chan (Zen)?' The Master said, 'Neither square nor round.' The monk said, 'If one understands it in this way, what then?' The Master said, 'A clever person is hard to find.' Question: 'How is the Patriarch's intention in coming from the West (Bodhidharma's arrival from the West) proclaimed?' The Master said, 'The wind blows yellow leaves, covering the courtyard with fallen foliage.' The monk said, 'Bamboo'

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密不妨流水過。山高豈礙白雲飛。

師云。反蟻難尋穴。歸禽易見窠。

僧曰。便恁么會時如何。

師云。鷂子過新羅。

問。十方同聚會。個個學無為。如何是無為。

師云。饑嗔飽喜。

僧曰。遮個是有為。

師云。山僧年邁。

僧曰。也有些子。

師云。喏。喏。

問。如何是佛法大意。

師云。鹿野苑中談四諦。

僧曰。未審意旨如何。

師云。末頭先度五俱輪。

問。古鏡未磨時如何。

師云。青青河畔草。

僧曰。磨后如何。

師云。鬱鬱園中柳。

僧曰。磨與未磨。是同是別。

師云。同別且致。還我鏡來。僧擬議。師便喝。

師云。開口是。合口是。眼下無妨更著鼻。開口錯。合口錯。眼與鼻孔都拈卻。佛也打。祖也打。真人面前不說假。佛也安。祖也安。衲僧肚皮似海寬。此乃一出一入。半合半開。是山僧尋常用底。敢問諸禪德。剎竿因甚頭指天。力士何故揎起拳。良久云。參上堂云。我有遮一著。人人口裡嚼。嚼得破者。速須吐卻。嚼不破者。翻成毒藥。乃召。諸禪德。作甚滋味。試請道看。良久。云。醫王不是無方義。千里酥香象不回。

上堂云。春雨

【現代漢語翻譯】 現代漢語譯本： 密，不妨流水經過；山高，又怎會阻礙白雲飛翔？ 師父說：螞蟻的洞穴難以尋找，歸巢的鳥兒卻容易看見。 僧人問：如果這樣理解，會怎麼樣呢？ 師父說：鷂子飛過新羅（Silla，古代朝鮮國家）。 問：十方大眾聚集在一起，個個學習無為之道，什麼是無為呢？ 師父說：飢餓時嗔怒，飽足時歡喜。 僧人說：這還是有為啊。 師父說：山僧我年老了。 僧人說：也稍微有些道理。 師父說：是，是。 問：什麼是佛法的大意？ 師父說：在鹿野苑（Mrigadava，釋迦牟尼初轉法輪之地）中談論四諦（Four Noble Truths）。 僧人說：不知道其中的意義是什麼？ 師父說：最初就先度化五俱輪（Pañcavargika，最初聽佛陀說法的五位比丘）。 問：古鏡未曾打磨時是什麼樣子？ 師父說：青青的河畔長滿了草。 僧人說：打磨之後呢？ 師父說：茂盛的園中種滿了柳樹。 僧人說：打磨與未打磨，是相同還是不同？ 師父說：相同與不同暫且放下，把我的鏡子還給我。僧人猶豫不決，師父便大喝一聲。 師父說：開口是對，閉口也是對，眼前不妨再安個鼻子。開口錯，閉口也錯，眼睛和鼻孔都丟掉。佛也打，祖也打，真修行人面前不說假話。佛也安，祖也安，僧人的肚皮像大海一樣寬廣。這乃是一出一入，半合半開，是山僧我平時常用的。敢問各位禪德，剎竿（temple flag pole）為什麼頂端指向天空？力士（strong man）為何要擼起袖子？良久，說：參上堂說，我這一著，人人口裡嚼。嚼得破的，趕緊吐掉。嚼不破的，反而變成毒藥。於是呼喚：各位禪德，是什麼滋味？請試著說說看。良久，說：醫王（healing king）不是沒有良方，千里飄香大象也不回頭。 上堂說：春雨

【English Translation】 English version: The narrowness does not prevent the flowing water; the height of the mountain does not hinder the white clouds from flying. The master said: 'It's hard to find the ant's nest, but easy to see the returning bird's nest.' The monk asked: 'What if I understand it that way?' The master said: 'A hawk flies over Silla (ancient Korean kingdom).' Asked: 'People from the ten directions gather together, each learning non-action. What is non-action?' The master said: 'Anger when hungry, joy when full.' The monk said: 'That is still action.' The master said: 'This old monk is getting old.' The monk said: 'There's some truth to that.' The master said: 'Yes, yes.' Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'In Mrigadava (Deer Park, where Shakyamuni first taught), they discuss the Four Noble Truths.' The monk said: 'I don't know what the meaning is.' The master said: 'First, liberate the five ascetics (Pañcavargika, the first five disciples of the Buddha).' Asked: 'What is it like when an ancient mirror has not been polished?' The master said: 'Green grass grows by the riverbank.' The monk said: 'What about after it's polished?' The master said: 'Luxuriant willows grow in the garden.' The monk said: 'Is polishing and not polishing the same or different?' The master said: 'Let's put aside the same and different for now. Return my mirror to me.' The monk hesitated. The master then shouted. The master said: 'Opening the mouth is right, closing the mouth is right. It doesn't hurt to add a nose under the eyes. Opening the mouth is wrong, closing the mouth is wrong. Throw away both the eyes and nostrils. Strike the Buddha, strike the Patriarch. Don't speak falsely before a true person. Settle the Buddha, settle the Patriarch. A monk's belly is as wide as the sea. This is going out and coming in, half-closed and half-open, which is what I usually use. May I ask all of you Zen practitioners, why does the top of the temple flag pole point to the sky? Why does the strong man roll up his sleeves? After a long pause, he said: Attend the Dharma talk, saying, 'I have this move, which everyone chews in their mouths. Those who can chew it through, quickly spit it out. Those who cannot chew it through, it turns into poison.' Then he called out: 'All of you Zen practitioners, what does it taste like? Please try to say.' After a long pause, he said: 'The healing king (Buddha) is not without effective remedies; even the fragrant elephant from a thousand miles away does not turn back.' Ascending the hall, he said: 'Spring rain'

---

微微。繼日以時。庭花欲發未發。原草將披未披。嶺上泥牛頻吼。林間木馬長嘶。堪笑老盧無志氣。貪佗衣缽夜奔馳。自從龍朔星霜后。殃及兒孫知不知。喝一喝。下座。

上堂云。翻手為文。覆手為武。且執單刀。階墀伏事。不翻不覆。文武雙全。坐籌帷幄之間。決勝千里之外。無明羅剎活捉生擒。生死魔軍冰消瓦解。直得　皇風蕩蕩。　帝道平平。統三界以為家。作四生之恃怙。正當此時。且道功歸何處。良久云。大勛不立賞。柴扉草自深。

上堂。拈拄杖云。遮拄杖。在天也。與日月並明。在地也。與山河同固。在王侯也。以代蒲鞭。在百姓也。防身御惡。在衲僧也。晝橫肩上。度水穿云。夜宿旅亭。撐門拄戶。且道在山僧手裡用作何為。要會么。有時放步東湖上。與僧遙指遠山青。擊繩床。下座。

廬山萬杉善爽禪師

問。如何是萬杉境。

師云。萬株杉下千尋竹。

僧曰。如何是境中人。

師云。老僧叉手對阇梨。

問。佛法大意。請師指示。

師云。崑崙頭戴華山尖。

師云。古即今。今即古。家家窗下有諸祖。文殊示現滿山川。自是時人不能悟。大眾。且道悟個什麼。咄。

晚參。侍者度拂子與師。師云。百丈昔因拈起悟。始覺

蒸糊是面做。禪人到此莫商量。向道僧堂對廚庫。復云。經有經師。論有論師。律有律師。教老僧說個什麼。良久。云。春因歸堂打睡。

越州天章寺元楚寶月禪師

問。如何是佛。

師云。番人不著褲。

僧曰。學人未曉。

師云。道士卻簪冠。

僧曰。向上更有事也無。

師云。有。

僧曰。如何是向上事。

師云。月似彎弓。少雨多風。

問。如何是祖師西來意。

師云。南人性獠。

僧曰。意旨如何。

師云。北海浪粗。

問。如何是佛法大意。

師云。一年三百六十日。

僧曰。便恁么會時如何。

師云。迢迢十萬不足遠。

僧曰。畢竟如何。

師云。飯來開口困展腳。

問。祖師西來即不問。蠟人輕重事如何。

師云。八兩依前是半斤。

僧曰。學人未審以何為驗。

師云。瞎。

師云。煥然善法堂。巍然師子座。或問天章。具什麼眼便踞此位。天章答曰。無佗也。三十年前向無寸草處逢個無舌底漢。授得一無生寶丹。大包天地。細入無間。雖有離婁之明。視之不能見其形。雖有師曠之聰聽之。不能聞其聲。嗅之莫辨其香。䑛之莫識其味。半合

【現代漢語翻譯】 現代漢語譯本 蒸糊是用面做的。禪人到這裡不要再商量了。說僧堂正對著廚房。又說，經有講經的老師，論有講論的老師，律有講律的律師，要老僧我說些什麼呢？過了很久，說，春天因為回到僧堂睡覺了。

越州天章寺元楚寶月禪師

問：什麼是佛？

禪師說：番人不穿褲子。

僧人說：弟子不明白。

禪師說：道士卻戴著帽子。

僧人說：向上還有更高的境界嗎？

禪師說：有。

僧人說：什麼是向上的境界？

禪師說：月亮像彎弓，少雨多風。

問：什麼是祖師西來的真意？（Bodhidharma's intention in coming from the West）

禪師說：南方人性情粗獷。

僧人說：其中的意思是什麼？

禪師說：北海風浪大。

問：什麼是佛法的大意？

禪師說：一年三百六十天。

僧人說：如果這樣理解，怎麼樣？

禪師說：即使遠隔十萬也覺得不夠遠。

僧人說：究竟如何？

禪師說：吃飯時張口，睏倦時伸腳。

問：祖師西來的真意暫且不問，蠟人的輕重如何衡量？

禪師說：八兩還是半斤。

僧人說：弟子不知用什麼來驗證。

禪師說：瞎。

禪師說：煥然一新的善法堂，巍峨莊嚴的獅子座。有人問天章（Tianzhang，寺名或人名）：具備什麼樣的眼力才能佔據這個位置？天章回答說：沒什麼特別的。三十年前在寸草不生的地方遇到一個沒有舌頭的人，授予我一顆無生寶丹。大到能包裹天地，細到能進入無間地獄。即使有離婁（Li Lou，傳說中的視力極好的人）的視力，也看不到它的形狀；即使有師曠（Shi Kuang，古代的音樂家，聽力極好）的聽力，也聽不到它的聲音；聞不到它的香味，嘗不出它的味道。半合

【English Translation】 English version 'Steamed paste is made of flour. Zen practitioners, don't discuss it here. It is said that the monks' hall faces the kitchen.' He further said, 'The sutras have sutra masters, the treatises have treatise masters, and the Vinaya has Vinaya masters. What should this old monk say?' After a long pause, he said, 'In spring, I went back to the monks' hall to sleep.'

Zen Master Yuanchu Baoyue of Tianzhang Temple in Yuezhou

Question: What is Buddha?

The Master said: 'Foreigners don't wear pants.'

The monk said: 'This student does not understand.'

The Master said: 'Taoists wear hats.'

The monk said: 'Is there anything beyond this?'

The Master said: 'Yes.'

The monk said: 'What is beyond this?'

The Master said: 'The moon is like a bent bow; little rain, much wind.'

Question: What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?

The Master said: 'Southern people are barbaric.'

The monk said: 'What is the meaning of this?'

The Master said: 'The North Sea has rough waves.'

Question: What is the great meaning of the Buddha-dharma?

The Master said: 'Three hundred and sixty days a year.'

The monk said: 'What if I understand it that way?'

The Master said: 'Ten thousand leagues are not far enough.'

The monk said: 'What is it ultimately?'

The Master said: 'Open your mouth to eat, stretch your legs when sleepy.'

Question: I won't ask about the Patriarch's coming from the West. How do you weigh the wax figure?

The Master said: 'Eight ounces is still half a catty.'

The monk said: 'This student doesn't know how to verify it.'

The Master said: 'Blind.'

The Master said: 'The resplendent Good Dharma Hall, the majestic lion throne. Someone asked Tianzhang (Tianzhang, temple name or person's name), 'With what kind of eyes do you occupy this position?' Tianzhang replied, 'Nothing special. Thirty years ago, in a place where not a blade of grass grows, I met a tongueless man who gave me a priceless elixir of non-birth. It encompasses the universe and enters the infinitesimal. Even with Li Lou's (Li Lou, legendary figure with exceptional eyesight) vision, one cannot see its form; even with Shi Kuang's (Shi Kuang, ancient musician with exceptional hearing) hearing, one cannot hear its sound; one cannot discern its fragrance, nor taste its flavor. Half closed'

---

半開。成團成塊。一吞于腹。亦三十年。不歷漸次。不由地位。直坐毗盧之頂。下視十方國土。若庵摩勒果。指于掌中。更說什麼善法之堂．師子之座可不可乎。然雖如此。猶是建化門庭。若據衲僧門下。一點也用不著。且道衲僧有什麼長處。良久。云。臘雪消未盡。春風依舊來。

上堂云。鼓聲錯落。山色崔嵬。本既不有。甚處得來。良久。云。高著眼。

洪州壽聖元舜禪師

問。魚未成龍時如何。

師云。生風起浪。

僧曰。成龍后如何。

師云。興雲致雨。

僧曰。般若無根。如何掘鑿。

師云。鐵樹生花。

筠州洞山慧圓禪師

問。遠離廬阜。將屆新豐。不涉程途。請師便道。

師云。山僧今日倦。

僧曰。知識方便在什麼處。

師云。瞎。僧便喝。

師云。猶未省在。

師云。學非稽古。道愧當時。俯仰無門。乃隨眾意。古人道。無事上山行一轉。借問時人會也無。只如老僧與諸人從廬阜來。遇夜便宿。逢曉便行。直至此間。一腳在前。一腳在後。如今各各高掛缽囊。閣卻拄杖。更有什麼事可會。然雖如是。若不登樓望。焉知滄海深。

廬陵禾山楚才禪師法嗣

衡州北禪慧云禪院升禪師

問。四眾已臨伸請命。愿師為眾便敷揚。

師云。道什麼。

僧曰。得遇作家。

師云。山僧未曾答話。僧噓噓。

師云。龍蛇易辨。衲子難瞞。

問。師離顯親蘭若。來居北禪道場。如何是不動尊。

師云。今日行十五里。

僧曰。恁么則三轉法輪。

師云。有什麼交涉。

僧曰。畢竟如何。

師云。緊帩草鞋。僧禮拜。

師云。真師子兒。

師云。三伏炎炎杲日輝。少林密意露囊錐。于茲未曉重提掇。燕雀梁間語細微。此意知音同道契。㳂流禪客若為知。山僧如此葛藤語。碧眼胡僧笑皺眉。參。

上堂云。猿啼碧嶂。雀噪檐間。秋風乍扇于長天。暑氣漸消于郊野。庭莎露滴。溪草含煙。堯年而禾稼豐登。野老而相逢共唱。諸高德。既然如是。山僧更不可重說偈言。

上堂。咄。超佛祖。拈禪床一下。云。聖凡絕。與么會。猶未徹。大眾畢竟如何。三冬將欲盡。未若有霜雪。參。

澧州報恩禪院紹端禪師

問。如何是禪。

師云。一。

僧曰。百丈巖前還有路也無。

師云。有。

僧曰。蒙師指示。

師云。云生嶺上。

師云。若論祖師玄旨。可謂平地起堆。更問如

何。箭過新羅。久立。

撫州曹山寶積院雄禪師

問。如何是佛。

師云。寒貓不捉鼠。

問。一塵一佛國。一葉一釋迦。學人如何下足。

師云。大地草漫漫。

僧曰。謝師答話。

師云。明眼人難瞞。

僧曰。大眾一時記取。

師云。曹山今日失利。

問。法雷一震。龍象四來。如何行令。

師云。清風不會儂家意。吹散白雲撩亂飛。

僧曰。學人還有安身立命處也無。

師云。腳踏實地。

上堂云。善應群方。萬機叢湊。相逢相見即不問你。拈匙把箸為什麼道不得。良久。云。曹山今日失利。

上堂云。山不青。水不淥。南北東西無下足。白雲片片嶺頭飛。夜來卻入蘆花宿。參。

上堂云。千江競湊。萬派同源。寶月騰輝。光分沙界。山河大地。明暗自殊。坐臥經行。何人分上。其中莫有言語道斷。涵蓋相應底衲僧么。出來與曹山相見。

時有僧出。方禮拜次。師云。大眾分明記取話頭。

澧州欽山悟勤禪師法嗣

鼎州梁山應圓禪師

問。如何是佛。

師云。寸步千里。

僧曰。便與么時如何。

師云。江山重疊。

問。如何是超佛越祖之談。

【現代漢語翻譯】 何（hé，什麼）。箭已飛過新羅（Xīnluó，古代朝鮮國家）。久立（jiǔ lì，長時間站立）。

撫州（Fǔzhōu，地名）曹山寶積院（Cáoshān Bǎojī Yuàn，寺院名）雄禪師（Xióng Chánshī，禪師名）

問：如何是佛？ 師云：寒冷的貓不捉老鼠。

問：一塵一佛國，一葉一釋迦（Shìjiā，釋迦牟尼佛的簡稱）。學人如何下足？ 師云：大地草漫漫。

僧曰：謝師答話。 師云：明眼人難瞞。

僧曰：大眾一時記取。 師云：曹山今日失利。

問：法雷一震，龍象四來。如何行令？ 師云：清風不會儂家意，吹散白雲撩亂飛。

僧曰：學人還有安身立命處也無？ 師云：腳踏實地。

上堂云：善應群方，萬機叢湊。相逢相見即不問你。拈匙把箸為什麼道不得？良久。云：曹山今日失利。

上堂云：山不青，水不淥，南北東西無下足。白雲片片嶺頭飛，夜來卻入蘆花宿。參。

上堂云：千江競湊，萬派同源。寶月騰輝，光分沙界。山河大地，明暗自殊。坐臥經行，何人分上。其中莫有言語道斷，涵蓋相應底衲僧么？出來與曹山相見。

時有僧出，方禮拜次。師云：大眾分明記取話頭。

澧州（Lǐzhōu，地名）欽山悟勤禪師（Qīnshān Wùqín Chánshī，禪師名）法嗣

鼎州（Dǐngzhōu，地名）梁山應圓禪師（Liángshān Yìngyuán Chánshī，禪師名）

問：如何是佛？ 師云：寸步千里。

僧曰：便與么時如何？ 師云：江山重疊。

問：如何是超佛越祖之談？

【English Translation】 What. The arrow has passed Silla (Xīnluó, an ancient Korean kingdom). Standing for a long time.

Zen Master Xiong (Xióng Chánshī, Zen Master's name) of Caoshan Baoji Temple (Cáoshān Bǎojī Yuàn, temple name) in Fuzhou (Fǔzhōu, place name)

Question: What is Buddha? The Master said: A cold cat doesn't catch mice.

Question: One dust, one Buddha-land; one leaf, one Shakyamuni (Shìjiā, short for Shakyamuni Buddha). How does the student place his feet? The Master said: The earth is covered with grass.

Monk said: Thank you, Master, for your answer. The Master said: It's hard to deceive someone with clear eyes.

Monk said: Everyone, remember this. The Master said: Caoshan has suffered a loss today.

Question: The Dharma thunder roars once, and dragons and elephants come from all directions. How should the command be carried out? The Master said: The clear wind doesn't understand my intention; it blows away the white clouds, scattering them in disarray.

Monk said: Does the student have a place to settle down and establish his life? The Master said: Keep your feet on solid ground.

Entering the hall, he said: Responding skillfully to all directions, myriad opportunities converge. Meeting face to face, I won't ask you. Why can't you speak when picking up a spoon and holding chopsticks? After a long pause, he said: Caoshan has suffered a loss today.

Entering the hall, he said: The mountains are not green, the water is not clear, there is no place to set foot in the north, south, east, or west. White clouds fly over the mountain peaks, and at night they enter the reed flowers to rest. Meditate.

Entering the hall, he said: A thousand rivers converge, and ten thousand streams share the same source. The precious moon shines brightly, and its light divides the sand realms. Mountains, rivers, and the great earth have their own distinctions of light and darkness. Sitting, lying down, walking, and moving, what is your share? Among you, are there any monks who have cut off speech and whose covers correspond? Come out and meet Caoshan.

At that time, a monk came out and was about to bow. The Master said: Everyone, clearly remember the topic.

Successor of Zen Master Wuqin (Qīnshān Wùqín Chánshī, Zen Master's name) of Qinshan in Lizhou (Lǐzhōu, place name)

Zen Master Yingyuan (Liángshān Yìngyuán Chánshī, Zen Master's name) of Liangshan in Dingzhou (Dǐngzhōu, place name)

Question: What is Buddha? The Master said: An inch is a thousand miles.

Monk said: What about at that moment? The Master said: Rivers and mountains overlap.

Question: What is talk that transcends Buddhas and surpasses ancestors?

---

師云。吃粥吃飯。

建中靖國續燈錄卷第六 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第七　　　［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十二世

潭州興化禪院慈明禪師法嗣

洪州黃龍山崇恩惠南禪師

姓章氏。信州玉山縣人也。生而神異。童稚不群。道蘊夙機。發言駭眾。長依懷玉寺出家受具。遍歷叢林。皆推上首。云徒仰慕。領眾遊方。晚造慈明禪師法席。投誠入室。明拒之三四。方諾咨參。遂問。十二時中吃粥吃飯即不問汝。拈匙把箸一句作么生道。師即語對。不契其旨。明遂喝出。師擬跨門。豁然大悟。尋以趙州勘婆子因緣成頌呈明。明為印證。益契玄旨。請住同安．歸宗．黃檗．黃龍。臨濟宗枝大盛。

開堂日。上首白槌罷。師云。噫。好個第一義。幸自完金剛。被維那打作兩橛。有人接得么。顧視大眾云。若接不得。山僧拈頭作尾。切須著眼。

問。寶座已登于鳳嶺。宗風演唱嗣何人。師畫一圓相。

僧曰。石霜一派。流入江西。

師云。杲日當天。盲人摸地。

問。如何是同安境。

師云。看不得。

僧曰。

【現代漢語翻譯】 現代漢語譯本： 師父說：『吃粥吃飯。』

《建中靖國續燈錄》卷第六

《建中靖國續燈錄》卷第七 東京法雲禪寺住持傳法佛國禪師(臣)惟白 輯

對機門

南嶽懷讓禪師第十二世

潭州興化禪院慈明禪師法嗣

洪州黃龍山崇恩惠南禪師

姓章氏，信州玉山縣人。生來就顯得與衆不同，孩童時便不合羣。天生具有悟道的根性，說出的話語常常使人震驚。長大后在懷玉寺出家並受具足戒。遊歷各處叢林，都被推舉為上首。跟隨他的僧眾仰慕他，便帶領大眾四處遊方。晚年拜訪慈明禪師的法席，誠心投入他的門下。慈明禪師拒絕了他三四次，才答應讓他參與參禪。於是（慈明禪師）問道：『十二時辰中吃粥吃飯這些尋常事我不問你，拈匙把箸（拿起勺子筷子）這一句該怎麼說？』禪師隨即回答，但不契合慈明禪師的旨意。慈明禪師便大喝一聲將他趕了出去。禪師正要跨出門檻時，忽然大悟。不久后，他用趙州勘婆子（趙州禪師考驗老婦）的因緣寫成頌呈給慈明禪師，慈明禪師為他印證，使他更加契合玄妙的旨意。後來禪師先後住持同安、歸宗、黃檗、黃龍等寺，臨濟宗的宗枝因此而大大興盛。

開堂之日，上首敲槌完畢。禪師說：『噫！好一個第一義（最根本的真理），幸好它本來是完整的金剛體，卻被維那（寺院中的一種職務）打成兩截。有人能接得上嗎？』他環顧大眾說：『如果接不上，山僧我就將頭當尾來用。切必要仔細看清楚。』

有僧人問：『寶座已經登上了鳳嶺，宗風的演唱將由誰來繼承呢？』禪師畫了一個圓相。

僧人說：『石霜（石霜慶諸禪師）一派，流入江西。』

禪師說：『杲日（太陽）當空照耀，盲人卻在摸索地面。』

有僧人問：『如何是同安的境界？』

禪師說：『看不得。』

僧人說：

【English Translation】 English version: The Master said, 'Eating congee and eating rice.'

Continued Records of the Lamp during the Jianzhong Jingguo Era, Volume 6

Continued Records of the Lamp during the Jianzhong Jingguo Era, Volume 7 Compiled by Weibai, the Buddhist Country Zen Master (Minister), Abbot of Fayun Zen Monastery in Dongjing

Opportunities

Twelfth Generation of Zen Master Huairang of Nanyue (Mount Nan)

Dharma Successor of Zen Master Ciming of Xinghua Zen Monastery in Tanzhou

Zen Master Huinan of Chong'en Mountain Huanglong in Hongzhou

His surname was Zhang, and he was from Yushan County in Xinzhou. He was born with extraordinary qualities and was unconventional as a child. He possessed innate wisdom for the Dao, and his words often astonished people. When he grew up, he entered the priesthood at Huaiyu Monastery and received the full precepts. He traveled to various monasteries and was always respected as the leading monk. The monks admired him, and he led them on pilgrimages. Later in life, he visited the Dharma seat of Zen Master Ciming and sincerely sought to enter his room. Ciming refused him three or four times before finally agreeing to let him participate in Zen study. Thereupon, (Ciming Zen Master) asked: 'I won't ask you about eating congee and eating rice during the twelve periods of the day. How would you say the phrase 'picking up the spoon and holding the chopsticks'?' The Master immediately replied, but his answer did not accord with Ciming's intention. Ciming then shouted and drove him out. As the Master was about to step out the door, he suddenly had a great enlightenment. Soon after, he composed a verse based on the story of Zhaozhou examining the old woman (Zen Master Zhaozhou testing an old woman) and presented it to Ciming. Ciming certified his enlightenment, which made him even more in accord with the profound meaning. Later, the Master resided at Tong'an, Guizong, Huangbo, and Huanglong monasteries, and the Linji (Rinzai) lineage greatly flourished.

On the day of his inaugural address, after the leading monk finished striking the gavel, the Master said, 'Alas! What a fine First Principle (ultimate truth). Fortunately, it was originally a complete Vajra body, but it was struck into two pieces by the director of monks (Vina). Is there anyone who can put it back together?' He looked around at the assembly and said, 'If you cannot put it back together, this mountain monk will use the head as the tail. You must pay close attention.'

A monk asked, 'The precious seat has already been ascended on Phoenix Ridge. Who will inherit the singing of the lineage style?' The Master drew a circle.

The monk said, 'The line of Shishuang (Zen Master Qingshu of Shishuang) has flowed into Jiangxi.'

The Master said, 'The bright sun shines in the sky, but the blind man is groping on the ground.'

A monk asked, 'What is the realm of Tong'an?'

The Master said, 'Cannot be seen.'

The monk said,

---

如何是境中人。

師云。無面目。

問。作家不啐啄。啐啄不作家。大眾臨筵。請師作家相見。師垂一足。

僧曰。焰里尋冰雪。水下火燒天。師乃收足。

僧曰。大眾證明。真善知識。

師云。同安不著便。阇梨不著便。

僧曰。此猶是兩家共用。掣鼓奪旗事作么生。師擲下拂子。

僧曰。同安今日瓦解冰消。

師呵呵大笑云。有輸有贏。

問。如何是佛。

師云。向汝道。汝不信。

僧曰。請師指示。

師云。合取狗口。

問。不求諸聖。不重己靈。未是衲僧分上事。如何是衲僧分上事。

師云。三十年來罕逢此問。

僧曰。孤負諸聖去也。

師云。話也未答。何言孤負。僧拊掌一下。

師吽。放過即不可。

問。儂家自有同風事。如何是同風事。師良久。

僧曰。恁么則起動和尚去也。

師云。伶利人難得。

有僧才出禮拜。師云。未得問話。其僧乃退。

師云。將謂是打陳將軍。元來是行間小卒。不見你過。好好問來。

問。無為無事人。猶是金鎖難。未審有什麼過。

師云。一字入公門。九牛拔不出。

僧曰。學人未曉。乞師方便。

【現代漢語翻譯】 現代漢語譯本 問：什麼是身處境界中的人？ 師父說：沒有面目。 問：如果是善於創造的人，就不會等待時機；如果等待時機，就不是善於創造的人。大眾聚集在此，請師父展現善於創造的姿態讓我們見識。 師父垂下一隻腳。 僧人說：這是在火焰中尋找冰雪，在水下點燃天空。 師父於是收回腳。 僧人說：大眾可以作證，這才是真正的善知識（kalyāṇa-mitra，指引正道的良師益友）。 師父說：同安（地名，也可能是指某位禪師）沒有落入俗套，你（阇梨，ācārya，意為導師）也沒有落入俗套。 僧人說：這仍然是兩家共同使用的東西。那麼，奪鼓拔旗的事情又該如何呢？ 師父擲下拂塵。 僧人說：同安今日瓦解冰消。 師父呵呵大笑說：有輸有贏。 問：什麼是佛（Buddha，覺悟者）？ 師父說：告訴你，你也不會相信。 僧人說：請師父指示。 師父說：閉上你的嘴。 問：不向諸聖尋求，也不看重自己的靈性，還不是修行人的本分事。什麼是修行人的本分事？ 師父說：三十年來很少有人這樣問。 僧人說：辜負了諸聖的期望。 師父說：話還沒回答，怎麼就說辜負了？ 僧人拍了一下手掌。 師父說：休想輕易放過。 問：我們自己有共同的風尚，什麼是共同的風尚？ 師父沉默良久。 僧人說：這樣豈不是驚動了和尚您？ 師父說：聰明伶俐的人很難得。 有僧人剛要出來禮拜，師父說：還沒輪到你問話。 那個僧人就退下了。 師父說：我以為是遇到了陳將軍，原來只是個行伍中的小卒。這次不怪你，好好想清楚再來問。 問：無所作為的閑人，仍然被金鎖束縛，不知有什麼過錯？ 師父說：一字進了公門，九頭牛也拉不出來。 僧人說：弟子不明白，請師父開示。

【English Translation】 English version Question: What is a person who is in the realm of objects? The Master said: Without a face. Question: If one is a creator, one does not wait for the opportune moment; if one waits for the opportune moment, one is not a creator. The assembly is gathered here, please Master show us the aspect of a creator so we may see it. The Master lowered one foot. The monk said: It is like seeking ice and snow in flames, or fire burning the sky beneath the water. The Master then withdrew his foot. The monk said: The assembly can attest, this is a true kalyāṇa-mitra (beneficial friend, spiritual mentor). The Master said: Tong'an (place name, or possibly referring to a Chan master) does not adhere to conventions, and neither do you, ācārya (teacher). The monk said: This is still something used by both parties. Then, how about the matter of seizing the drum and snatching the flag? The Master threw down his whisk. The monk said: Tong'an has disintegrated and melted away today. The Master laughed heartily and said: There are wins and losses. Question: What is Buddha (Enlightened One)? The Master said: Even if I told you, you would not believe it. The monk said: Please, Master, instruct me. The Master said: Shut your dog mouth. Question: Not seeking from the sages, nor valuing one's own spirit, is still not the business of a mendicant monk. What is the business of a mendicant monk? The Master said: In thirty years, I have rarely encountered this question. The monk said: I have failed the expectations of the sages. The Master said: The question has not yet been answered, how can you say you have failed? The monk clapped his hands once. The Master said: You cannot be let off so easily. Question: We have our own common customs, what are these common customs? The Master remained silent for a long time. The monk said: In that case, have I disturbed the Master? The Master said: A clever person is hard to find. A monk was about to come forward to bow, but the Master said: It is not your turn to ask a question. The monk then retreated. The Master said: I thought I had encountered General Chen, but it turned out to be just a common soldier. I will not blame you this time, think carefully before asking again. Question: A person who does nothing, is still bound by golden chains, I wonder what is the fault? The Master said: Once a word enters the public gate, nine oxen cannot pull it out. The monk said: This student does not understand, I beg the Master for guidance.

---

師云。大庾嶺頭。笑卻成哭。

問。滴水滴凍時如何。

師云。未是衲僧分上事。

僧曰。如何是衲僧分上事。

師云。滴水滴凍。

問。牛頭未見四祖時。為甚百鳥銜花獻。

師云。釘根桑樹。闊角水牛。

僧曰。見后為甚麼不銜花。

師云。裈無襠。褲無口。

師云。未登此座。一事也無。才登此座。便有許多問答。敢問大眾。一問一答。還當宗乘也無。答言當去。一大藏教豈無問答。為什麼教外別行。傳上根輩。若言不當。適來許多問答。圖個什麼。行腳人當自開眼。勿使後悔。若論此事。非神通修證之能到。非多聞智慧之所談。三世諸佛只言自知。一大藏教詮註不及。是故靈山百千萬眾。獨許迦葉親聞。黃梅七百高僧。衣缽分付行者。豈是汝等貪淫愚執勝負為能。夫出家者。須秉丈夫決烈之志。截斷兩頭。歸家穩坐。大開門戶。運出自己家財。接待往來。賑濟孤露。方有少分報佛恩德。若不然者。無有是處。以拂子擊禪床。下座。

上堂云。橫吞巨海。倒卓須彌。衲僧面前也是尋常茶飯。行腳人須是荊棘林內坐大道場。向和泥合水處認取本來面目。且作么生見得。遂拈拄杖云。直饒見得。未免山僧拄杖。

上堂云。擬心即差。動念即

【現代漢語翻譯】 現代漢語譯本： 師父說：『在大庾嶺（Da Yu Ridge）上，笑到最後卻變成了哭。』

有人問：『水滴滴到結冰時是什麼樣的？』

師父說：『這還不是修行人的本分事。』

僧人問：『什麼是修行人的本分事？』

師父說：『水滴滴到結冰。』

有人問：『牛頭（Niu Tou，指牛頭山法融禪師）未見四祖（Si Zu，指禪宗四祖道信大師）時，為什麼百鳥銜花來獻？』

師父說：『紮根的桑樹，寬角的耕牛。』

僧人問：『見四祖后為什麼不銜花獻了？』

師父說：『沒有褲襠的褲子，沒有口袋的褲子。』

師父說：『未登上這個座位時，什麼事也沒有。才登上這個座位，便有許多問答。請問各位，一問一答，還符合宗乘（Zong Cheng，指禪宗的宗旨）嗎？』回答說『符合』。《大藏經（Da Zang Jing，佛教經典的總稱）》難道沒有問答嗎？為什麼還要教外別傳，傳給上根之人？如果說不符合，剛才那麼多的問答，圖的是什麼？雲遊的修行人應當自己開眼，不要後悔。若論這件事，不是神通和修行所能達到的，不是多聞和智慧所能談論的。三世諸佛（San Shi Zhu Fo，指過去、現在、未來三世的一切佛）只說自己知道。一部《大藏經》也詮釋不及。所以靈山會上百千萬眾，唯獨允許迦葉（Jia Ye，釋迦牟尼的大弟子）親聞。黃梅五祖（Huang Mei Wu Zu，指禪宗五祖弘忍大師）將衣缽分付給行者慧能（Hui Neng，禪宗六祖），難道是你們這些貪淫愚癡、爭強好勝的人所能做到的嗎？出家人，必須要有大丈夫決絕剛烈的志向，截斷兩頭，回到自己的本家穩穩地坐著，大開門戶，拿出自己家裡的財寶，接待來往的人，賑濟孤苦無依的人，這樣才能稍微報答佛的恩德。如果不是這樣，那就沒有道理了。』說完用拂子擊打禪床，下座。

上堂說法時說：『橫吞大海，倒立須彌山（Xu Mi Shan，佛教中的須彌山，世界的中心），在修行人面前也是尋常的茶飯。雲遊的修行人必須在荊棘林內安坐大道場，在和泥合水的地方認取本來面目。』且要怎麼才能見到呢？於是拿起拄杖說：『即使見到了，也免不了老僧的拄杖。』

上堂說法時說：『如果用心去思量就錯了，一動念頭就偏離了。』

【English Translation】 English version: The Master said, 'At Da Yu Ridge, laughter turns to tears in the end.'

Someone asked, 'What is it like when a drop of water freezes?'

The Master said, 'That is not yet the concern of a mendicant monk.'

The monk asked, 'What is the concern of a mendicant monk?'

The Master said, 'A drop of water freezes.'

Someone asked, 'When Niu Tou (Master Farong of Niu Tou Mountain) had not yet seen the Fourth Patriarch (the Fourth Patriarch Daoxin of Zen), why did hundreds of birds carry flowers to offer?'

The Master said, 'A mulberry tree with deep roots, a water buffalo with wide horns.'

The monk asked, 'Why didn't they carry flowers after seeing him?'

The Master said, 'Trousers without a crotch, pants without a pocket.'

The Master said, 'Before ascending this seat, there was nothing at all. Only after ascending this seat are there so many questions and answers. May I ask everyone, do these questions and answers accord with the Zong Cheng (the tenet of Zen)?' The response was, 'They accord.' Does the entire Da Zang Jing (the complete collection of Buddhist scriptures) not contain questions and answers? Why is there a separate transmission outside the teachings, transmitted to those of superior capacity? If you say they do not accord, what is the purpose of so many questions and answers just now? Traveling practitioners should open their own eyes and not regret it later. If we discuss this matter, it cannot be reached by supernatural powers or cultivation, nor can it be discussed by extensive learning or wisdom. The Buddhas of the Three Times (the Buddhas of the past, present, and future) only say that they know it themselves. The entire Da Zang Jing cannot fully explain it. Therefore, among the hundreds of thousands of people at Vulture Peak, only Kashyapa (Shakyamuni's great disciple) was allowed to hear it personally. The Fifth Patriarch of Huang Mei (the Fifth Patriarch Hongren of Zen) entrusted the robe and bowl to the practitioner Huineng (the Sixth Patriarch of Zen). Could it be that you, with your greed, lust, ignorance, and attachment to winning and losing, are capable of this? Those who leave home must have the resolute and determined will of a great man, sever both ends, return home and sit steadily, open the doors wide, take out their own family treasures, receive those who come and go, and relieve the orphaned and destitute. Only then can they repay a small portion of the Buddha's kindness. If not, there is no reason for it.' He then struck the Zen seat with his whisk and descended.

Ascending the hall, he said, 'Swallowing the great ocean horizontally, overturning Mount Sumeru (the central mountain of the world in Buddhism) upside down, are also ordinary tea and rice for mendicant monks. Traveling practitioners must sit in the great Dharma assembly within the thorny forest, and recognize their original face in the place of mixing mud and water.' How can one see it? Thereupon, he picked up his staff and said, 'Even if you see it, you cannot avoid this old monk's staff.'

Ascending the hall, he said, 'To contemplate with the mind is to err; to stir a thought is to deviate.'

---

乖。不擬不動。土木無殊。行腳人須得轉身一路。遂拈拂子云。遮個是山僧拂子。汝等諸人作么生轉。若也轉得。一為無量。無量為一。若轉不得。布袋里老鴉。雖活如死。

上堂云。未到鷲峰。一事全無。洎到鷲峰。便有進前捋虎鬚之客。退後把虎尾之人。殊不曉未行已行之令。故大覺禪師唯得遍行一著。臨濟．德山只是互用二機。便云法道周流。大似拗曲作直。所謂棒喝截斷。猶若以金博鍮。直饒東注要流。南唱北和。亙古亙今。且未有當頭道著。作么生是當頭一句。良久。云。劄。

上堂云。山僧有時正路行。或時草里走。汝等諸人莫見錐頭利。失卻鑿頭方。不見古者道。開不能遮。勾賊破家。當斷不斷。返遭其亂。

上堂云。聖凡情盡。體露真常。拈起拂子云。拂子𨁝跳上三十三天。扭脫帝釋鼻孔。驢唇先生拊掌大笑道。盡十方世界覓個識好惡底人。萬中無一。擊禪床一下。

上堂云。山僧今日在汝諸人眉毛上坐。轉大法輪。還有人見么。見與不見。是什麼說話。好好參堂去。莫筑著露柱。

上堂。拈拄杖云。橫拈倒用。撥開彌勒眼睛。明去暗來。敲落祖師鼻孔。當是時也。目連．鹙子飲氣吞聲。臨濟．德山呵呵大笑。且道笑個什麼。咄。

上堂云。洪波浩渺。白浪滔

天。截流到岸之人。端然忘慮。短棹孤舟之客。進退攢眉。且道風恬浪靜一句作么生道。還有人道得么。若無人道得。山僧佈施你諸人。良久。云。漁人閑自唱。樵者獨高歌。

上堂。眾集。乃喝一喝。良久。云。一事也無。喝個什麼。又喝一喝。云。一喝兩喝後作么生。以拂子向空書一畫。云。百丈耳聾猶自可。三聖瞎驢愁殺人。擊拂子一下師室中常問僧出家所以．鄉關來歷。復扣云。人人盡有生緣處。那個是上座生緣處。又復當機問答。正馳鋒辯。卻復伸手云。我手何似佛手。又問諸方參請宗師所得。卻復垂腳云。我腳何似驢腳。三十餘年示此三問。往往學者多不湊機。叢林共目為三關。

師于熙寧二年己酉二月十六日上堂辭眾。云。山僧才輕德薄。豈堪人師。蓋不昧本心。不欺諸聖。未免生死。今免生死。未出輪迴。今出輪迴。未得解脫。今得解脫。未得自在。今得自在。所以大覺世尊于然燈佛所無一法可得。六祖夜半於黃梅又傳個什麼。乃示偈曰。

得不得。傳不傳。歸根得旨復何言。

憶得首山曾漏泄。新婦騎驢阿家牽。

至十七日午時。端坐示寂。阇維。得五色舍利。以石塔窆之。

洪州翠巖廣化可真禪師

在歸宗南禪師堂中為座元。南問。首座常將女子出

【現代漢語翻譯】 現代漢語譯本： 對於那些已經成功渡過激流到達彼岸的人來說，他們會安詳地忘記所有的憂慮。而對於那些劃著小船的孤獨旅人來說，他們的眉頭緊鎖，進退兩難。那麼，如何表達『風平浪靜』這一境界呢？有人能說出來嗎？如果沒人能說出來，我就替你們說。』良久，禪師說：『漁夫悠閒地唱著歌，樵夫獨自高聲吟唱。』 禪師上堂說法，大眾聚集。禪師突然大喝一聲，停頓片刻后說：『本來什麼事也沒有，喝什麼呢？』又喝一聲，說：『一喝兩喝之後又該如何呢？』用拂塵在空中畫了一下，說：『百丈禪師耳聾還算好，三聖禪師的瞎驢可愁壞了人。』然後敲了一下拂塵。禪師經常在禪房裡問僧人出家的原因和家鄉來歷，又追問道：『每個人都有自己的出生之處，哪個是上座你的出生之處呢？』又隨機應變地進行問答，正在言辭交鋒、辯論激烈時，卻又伸出手說：『我的手像佛手嗎？』又問他們從各處參訪的宗師那裡得到了什麼，卻又垂下腳說：『我的腳像驢腳嗎？』三十多年來，禪師一直用這三個問題來開示學人，但往往學者們都不能領會其真意，因此叢林中都稱這三個問題為『三關』。 熙寧二年己酉二月十六日，禪師上堂向大眾告別，說：『我才疏學淺，德行不夠，哪裡能做人師呢？只是不迷惑自己的本心，不欺騙諸位聖賢。未能免除生死，現在就免除生死；未能脫離輪迴，現在就脫離輪迴；未能得到解脫，現在就得到解脫；未能得到自在，現在就得到自在。所以大覺世尊（指釋迦牟尼佛，the greatly enlightened World-Honored One）在然燈佛（Dipamkara Buddha）那裡沒有得到任何一個法，六祖（指慧能，Huineng, the Sixth Patriarch of Zen Buddhism）在黃梅（Huangmei）又傳了些什麼呢？』於是示偈說： 『得不到，傳不傳，歸根得旨又說什麼？ 記得首山禪師（首山省念禪師，Shoushan Xingnian）曾經泄露過，新娘騎驢，阿家（婆婆，mother-in-law）牽。』 至十七日午時，禪師端坐而逝。火化后，得到五色舍利（sarira，relics），用石塔安葬。 洪州翠巖廣化可真禪師（Hongzhou Cuiyan Guanghua Kezhen Chan Master） 曾在歸宗南禪師（Guizong Nan Chanshi）的禪堂中擔任座元（the first seat）。南禪師問：『首座（the head monk）經常將女子帶出來，這是什麼意思？』

【English Translation】 English version: For those who have successfully crossed the rapids to the shore, they will serenely forget all worries. But for those lonely travelers in small boats, their brows are furrowed, caught between advancing and retreating. Then, how should one express the state of 'calm winds and tranquil waves'? Can anyone say it? If no one can say it, I will say it for you all.' After a long pause, the Chan master said: 'The fisherman leisurely sings his song, the woodcutter alone chants aloud.' The Chan master ascended the hall to preach, and the assembly gathered. The Chan master suddenly shouted '喝' (He!), paused for a moment, and said: 'Originally there is nothing, what is there to shout about?' He shouted again, saying: 'After one shout and two shouts, what should be done?' He drew a line in the air with his whisk, saying: 'Baizhang (Baizhang Huaihai) being deaf is still acceptable, but the blind donkey of Sansheng (Sansheng Huiran) is causing people great worry.' Then he struck the whisk once. The Chan master often asked the monks in the meditation hall about the reason for their renunciation and their hometown origins, and then pressed them, saying: 'Everyone has their place of birth, which is the place of birth for you, the senior monk?' He also engaged in impromptu question-and-answer sessions, and while the verbal sparring and debate were intense, he would suddenly hold out his hand and say: 'Is my hand like the Buddha's hand?' He also asked them what they had gained from the masters they had visited in various places, and then he would lower his foot and say: 'Is my foot like a donkey's foot?' For more than thirty years, the Chan master had been using these three questions to enlighten students, but often the students could not grasp their true meaning, so the monastic community called these three questions the 'Three Barriers'. On the sixteenth day of the second month of the year JiYou in the Xining era (1069 AD), the Chan master ascended the hall to bid farewell to the assembly, saying: 'I am of meager talent and virtue, how can I be a teacher of others? I simply do not delude my own mind, and do not deceive all the sages. I have not yet escaped birth and death, but now I escape birth and death; I have not yet escaped reincarnation, but now I escape reincarnation; I have not yet attained liberation, but now I attain liberation; I have not yet attained freedom, but now I attain freedom. Therefore, the Greatly Enlightened World-Honored One (Shakyamuni Buddha) did not obtain a single dharma from Dipamkara Buddha, and what did the Sixth Patriarch (Huineng) transmit at Huangmei?' Then he presented a verse, saying: 'Obtained or not obtained, transmitted or not transmitted, what more is there to say when returning to the root and attaining the essence?' 'I remember that Shoushan (Shoushan Xingnian) once leaked it out: the bride rides the donkey, and the mother-in-law leads it.' On the seventeenth day at noon, the Chan master sat upright and passed away. After cremation, five-colored sarira (relics) were obtained and enshrined in a stone pagoda. Chan Master Cuiyan Guanghua Kezhen of Hongzhou Once served as the first seat in the meditation hall of Chan Master Guizong Nan. Chan Master Nan asked: 'The head monk often brings out women, what does this mean?'

---

定話為人。是否。

真云。無。

南云。奢而不儉。儉而不奢。為甚道無。

真云。若是本分衲僧。也少鹽醬不得。

南喚侍者。報典座。來日祗煮白粥。

問。我寧不說法。疾入于涅槃。朝宰臨筵。師說何法。

師云。云卷長空千里靜。日輪當午八方明。

僧曰。大眾沾恩也。

師云。知心能幾人。

問。學人上來。請師一接。

師云。花磚藥草。

僧曰。若不上來伸此問。焉知明月照乾坤。

師云。不謾道。僧擬議。師便喝。

問。如何是佛。

師云。同坑無異土。

問。如何是祖師西來意。

師云。深耕淺種。

問。如何是佛法大意。

師云。五通賢聖。

僧曰。學人不會。

師云。舌至梵天。

問。如何是學人轉身處。

師云。一堵墻。百堵調。

僧曰。如何是學人著力處。

師云。千日斫柴一日燒。

僧曰。如何是學人親切處。

師云。渾家送上渡頭船。

問。機鋒才展。四海來投。向上宗乘。請師舉唱。

師曰。西天此土。

僧曰。學人未曉。

師云。你著甚來由。

僧曰。花發山前路。鳥過北巖

【現代漢語翻譯】 現代漢語譯本 問：確定說話的人是誰嗎？ 真禪師說：沒有（確定的人）。 南禪師說：奢侈而不節儉，節儉而不奢侈，為什麼說沒有（確定的人）？ 真禪師說：如果是安分守己的僧人，也少不了鹽和醬。 南禪師叫侍者：告訴典座（負責僧眾飲食的僧人），明天只煮白粥。 問：『我寧可不說法，迅速進入涅槃（Nirvana，佛教用語，指解脫生死輪迴的境界）』，朝廷官員設宴時，禪師您說什麼法？ 禪師說：雲彩消散，長空萬里寂靜，太陽當空照耀，四面八方光明。 僧人說：大眾都沾了您的恩惠。 禪師說：知心的人能有幾個？ 問：學人上來，請禪師您接引。 禪師說：花磚和藥草。 僧人說：如果不上來提出這個問題，怎麼知道明月照耀著天地。 禪師說：不要胡說八道。僧人剛要思量，禪師就喝斥。 問：什麼是佛（Buddha，佛教用語，指覺悟者）？ 禪師說：同一個坑裡沒有不同的土。 問：什麼是祖師西來意（Bodhidharma's intention in coming from the West，指禪宗的根本宗旨）？ 禪師說：深耕淺種。 問：什麼是佛法大意（the main idea of Buddhism）？ 禪師說：具有五神通的賢人和聖人。 僧人說：學人我不明白。 禪師說：舌頭伸到梵天（Brahma Heaven，佛教用語，色界天的最高層）。 問：什麼是學人轉身的地方？ 禪師說：一面墻，百面調。 問：什麼是學人著力的地方？ 禪師說：千日砍柴一日燒。 問：什麼是學人親切的地方？ 禪師說：全家人送你上渡口的船。 問：機鋒才一展現，四海的人都來投奔，向上宗乘（the highest vehicle of Zen Buddhism），請禪師您舉唱。 禪師說：西天和此土。 僧人說：學人我不明白。 禪師說：你執著于什麼緣由？ 僧人說：花開在山前的小路上，鳥飛過北邊的山崖。

【English Translation】 English version Question: Is the person who is speaking determined? Zen Master Zhen said: No (undetermined). Zen Master Nan said: Extravagant without being frugal, frugal without being extravagant, why say no (undetermined)? Zen Master Zhen said: If it is a self-sufficient monk, he cannot do without salt and soy sauce. Zen Master Nan called the attendant: Tell the director of the kitchen (the monk in charge of the diet of the monks) to only cook white porridge tomorrow. Question: 'I would rather not preach the Dharma and quickly enter Nirvana (Nirvana, a Buddhist term, referring to the state of liberation from the cycle of birth and death)', when the court officials hold a banquet, what Dharma do you, Zen Master, preach? The Zen master said: The clouds dissipate, the long sky is silent for thousands of miles, the sun shines in the sky, and the four directions are bright. The monk said: The masses have benefited from your kindness. The Zen master said: How many people are kindred spirits? Question: The student comes up, please guide me, Zen Master. The Zen master said: Flower bricks and herbs. The monk said: If I didn't come up to ask this question, how would I know that the bright moon shines on the universe? The Zen master said: Don't talk nonsense. As soon as the monk was about to think, the Zen master scolded him. Question: What is Buddha (Buddha, a Buddhist term, referring to an enlightened one)? The Zen master said: There is no different soil in the same pit. Question: What is Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West, referring to the fundamental purpose of Zen Buddhism)? The Zen master said: Deep plowing and shallow planting. Question: What is the main idea of Buddhism (the main idea of Buddhism)? The Zen master said: Sages and saints with five supernatural powers. The monk said: I, the student, do not understand. The Zen master said: The tongue extends to Brahma Heaven (Brahma Heaven, a Buddhist term, the highest level of the Realm of Form). Question: Where is the student's turning point? The Zen master said: One wall, a hundred walls are adjusted. Question: Where is the student's effort? The Zen master said: A thousand days of chopping wood, one day of burning. Question: Where is the student's intimacy? The Zen master said: The whole family sends you to the ferry boat. Question: As soon as the sharp edge is displayed, people from all over the world come to join, the highest vehicle of Zen Buddhism (the highest vehicle of Zen Buddhism), please sing it, Zen Master. The Zen master said: The Western Heaven and this land. The monk said: I, the student, do not understand. The Zen master said: What are you attached to? The monk said: Flowers bloom on the path in front of the mountain, and birds fly over the northern cliff.

---

棲。

師云。腳跟下看。

問。利人一句。請師垂示。

師云。兩腳蝦䗫飛上天。

僧曰。前村深雪裡。昨夜一枝開。

師云。饑逢王膳不能餐。

問。如何是道。

師云。出門便見。

僧曰。如何是道中人。

師云。擔枷過狀。

師云。先德道。此事如爆龜文。爆即成兆。不爆成鈍。爆與不爆。直下便捏。上藍即不然。無固無必。虛空走馬。旱地行船。南山起云。北山下雨。遂拈拄杖云。拄杖子變作天大將軍。巡歷四天下。有守節不守節。有戒行無戒行。一時奏與天帝釋。乃喝一喝。云。丈夫自有沖天氣。莫向如來行處行。卓一下。

上堂云。捫空無跡。追響無聞。釋迦．達磨謫向他方。文殊．普賢權為小使。汝等諸人向甚麼處安身立命。所以道。也有權。也有要。也有明。也有暗。也有照。也有用。也有賓。也有主。放過一著。何不道取。乃喝一喝。卓拄杖一下。

上堂云。臨陣抗敵。不懼生死者。將軍之勇也。入山不懼兕虎者。獵人之勇也。入水不懼蛟龍者。漁人之勇也。作么生是衲僧勇。拈拄杖云。遮個是拄杖子。拈得．把得．動得。觀音．勢至一時搖動。若拈不得．把不得．動不得。文殊自文殊。解脫自解脫。參。

袁

【現代漢語翻譯】 現代漢語譯本 棲。

禪師說：『看看你的腳下。』

僧人問：『請禪師開示一句有利於他人的話。』

禪師說：『兩腳蝦蟆（蛤蟆的另一種說法）飛上天。』

僧人說：『前村深雪裡，昨夜一枝開。』

禪師說：『即使飢餓時遇到國王的膳食也無法下嚥。』

僧人問：『什麼是道？』

禪師說：『出門便能見到。』

僧人問：『什麼是道中人？』

禪師說：『就像戴著枷鎖去衙門告狀的人。』

禪師說：『先德（過去的賢者）說，這件事就像燒龜甲占卜的紋路。燒了就會出現預兆，不燒就什麼也看不出來。燒與不燒，當下就要把握。』上藍（地名，也指上藍的禪風）卻不是這樣，沒有固定不變的，就像在虛空中跑馬，在旱地上行船，南山升起云，北山下起雨。』於是拿起拄杖說：『這拄杖子變成天大將軍，巡視四天下，考察有沒有人遵守節操，有沒有人遵守戒律，全部報告給天帝釋（佛教中的護法神）。』然後大喝一聲，說：『大丈夫自有沖天的志氣，不要在如來（佛）走過的地方行走。』說完，用拄杖敲了一下。

禪師上堂說法時說：『在空中摸索沒有痕跡，追逐聲音沒有聲響。釋迦（釋迦牟尼佛）、達磨（菩提達摩）被貶謫到其他地方，文殊（文殊菩薩）、普賢（普賢菩薩）權且作為小使者。你們這些人要在什麼地方安身立命呢？』所以說，『有權宜之計，也有重要之處，有明白，也有闇昧，有照亮，也有作用，有賓客，也有主人。』放過一著，為什麼不說出來呢？』然後大喝一聲，用拄杖敲了一下。

禪師上堂說法時說：『臨陣抗敵，不懼怕生死的，是將軍的勇敢。進入山林，不懼怕兕虎（一種兇猛的野獸）的，是獵人的勇敢。進入水中，不懼怕蛟龍的，是漁人的勇敢。』那麼，什麼是衲僧（僧人的謙稱）的勇敢呢？』拿起拄杖說：『這個是拄杖子，拿得起、把得住、動得了，觀音（觀音菩薩）、勢至（大勢至菩薩）一時都被搖動。如果拿不起、把不住、動不了，文殊（文殊菩薩）還是文殊，解脫還是解脫。』參！

袁

【English Translation】 English version Resting.

The Master said, 'Look beneath your feet.'

A monk asked, 'Please, Master, impart a phrase that benefits others.'

The Master said, 'Two-legged toads fly up to the sky.'

The monk said, 'In the deep snow of the village ahead, one branch blossomed last night.'

The Master said, 'Even when starving, one cannot partake of the king's meal.'

A monk asked, 'What is the Dao (the Way)?'

The Master said, 'You see it as soon as you go out the door.'

The monk asked, 'What is a person of the Dao (the Way)?'

The Master said, 'Carrying a cangue (a wooden collar) to file a lawsuit.'

The Master said, 'An ancient worthy said, 'This matter is like the cracks in a tortoise shell after divination. If it cracks, a sign appears; if it doesn't crack, it remains dull. Whether it cracks or not, grasp it directly.' But Shanglan (a place name, also referring to the style of Chan practiced there) is not like that. There is nothing fixed or certain, like riding a horse in empty space, sailing a boat on dry land, clouds rising from the Southern Mountain, rain falling on the Northern Mountain.' Then, picking up his staff, he said, 'This staff transforms into a great general of heaven, patrolling the four corners of the world, examining who upholds virtue and who does not, who observes the precepts and who does not, reporting all to Sakra Devanam Indra (the lord of the gods in Buddhism).' Then he shouted and said, 'A true man has his own soaring spirit; do not walk where the Tathagata (Buddha) has walked.' He struck the ground once with his staff.

In his Dharma talk, the Master said, 'Groping in the void leaves no trace, chasing after sound hears nothing. Shakyamuni (Shakyamuni Buddha) and Bodhidharma (Bodhidharma) were banished to other realms, Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) temporarily act as minor messengers. Where will you all find a place to settle your lives?' Therefore, it is said, 'There is expediency, and there is importance; there is clarity, and there is obscurity; there is illumination, and there is function; there is guest, and there is host.' Having let go of one move, why not speak up?' Then he shouted and struck the ground once with his staff.

In his Dharma talk, the Master said, 'To face the enemy in battle without fear of life and death is the courage of a general. To enter the mountains without fear of rhinoceroses and tigers is the courage of a hunter. To enter the water without fear of dragons is the courage of a fisherman.' So, what is the courage of a monk?' Picking up his staff, he said, 'This is a staff. If you can pick it up, hold it, and move it, Avalokiteshvara (Avalokiteshvara Bodhisattva) and Mahasthamaprapta (Mahasthamaprapta Bodhisattva) are shaken at once. If you cannot pick it up, hold it, or move it, Manjusri (Manjusri Bodhisattva) remains Manjusri, and liberation remains liberation.' Investigate!

Yuan

---

州楊岐山普通禪院方會禪師

袁州宜春人。姓冷氏。落髮于潭州瀏陽道吾山。參慈明禪師。頓悟祖意。出世楊岐。次遷云蓋。大振臨濟宗風。

切授法衣。乃拈起示眾云。會么。若也未會。今日無端走入水牯牛隊里去也。還知么。筠陽九岫。萍實楊岐。便升座。

時有僧出。師云。漁翁未擲釣。錦鱗衝浪來。僧便喝。

師云。不通道。僧拊掌歸眾。

師云。消得龍王多少風。

開堂日。上首白槌罷。師云。大眾落二落三了也。諸人何不負丈夫志氣。若不然者。有疑請問。

問。如何是佛。

師云。三腳驢子弄蹄行。

僧曰。莫祇遮便是。

師云。湖南長老。

問。師唱誰家曲。宗風嗣阿誰。

師云。隔江打鼓不曾聞。

僧曰。興化嫡子。臨濟兒孫。

師云。因齋慶贊。

問。欲免心中鬧。應須看古教。如何是古教。

師云。乾坤月明。碧海波澄。

僧曰。未審作么生看。

師云。腳跟下。

僧曰。忽遇洪波浩渺時如何。

師云。十字縱橫。僧便喝。拊掌一下。

師云。看遮一員禪客。

僧曰。打草蛇驚。

師云。也要大家知。

問。人法俱遣。未是衲僧極則

【現代漢語翻譯】 現代漢語譯本 袁州楊岐山普通禪院方會禪師

方會禪師是袁州宜春人，俗姓冷。他在潭州瀏陽道吾山出家，參拜慈明禪師后，頓悟了祖師的意旨。之後，他開始在楊岐山弘法，後來又遷往云蓋山，大力振興臨濟宗的風範。

慈明禪師將法衣傳授給方會禪師時，方會禪師拿起法衣向大眾展示，說：『你們會么？如果不會，今天就無緣無故地走進了水牯牛的隊伍里去了。還知道么？筠陽的九座山峰，萍鄉的楊岐山。』說完便升座說法。

當時，有一位僧人站出來。方會禪師說：『漁翁還沒拋下釣竿，錦鯉就衝浪而來了。』僧人便大喝一聲。

方會禪師說：『不相信么？』僧人拍手回到大眾中。

方會禪師說：『消受了龍王多少風啊！』

在開堂說法那天，首座和尚敲槌完畢后，方會禪師說：『大眾已經三三兩兩地散開了。各位為什麼不拿出大丈夫的志氣呢？如果不是這樣，有疑問就請提問。』

有人問：『什麼是佛？』

方會禪師說：『三條腿的驢子在耍弄蹄子行走。』

僧人說：『莫非這就是？』

方會禪師說：『湖南的老和尚。』

有人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』

方會禪師說：『隔著江打鼓，聽不見。』

僧人說：『是興化的嫡傳弟子，臨濟的兒孫。』

方會禪師說：『因此設齋慶賀讚揚。』

有人問：『想要免除心中的喧鬧，應該去看古老的教誨。什麼是古老的教誨？』

方會禪師說：『天地間月光明亮，碧藍的大海波濤平靜。』

僧人說：『不知道該如何去看？』

方會禪師說：『在腳跟下。』

僧人說：『忽然遇到洪水氾濫的時候該怎麼辦？』

方會禪師說：『十字縱橫。』僧人便大喝一聲，拍了一下手。

方會禪師說：『看看這位禪客。』

僧人說：『打草驚蛇。』

方會禪師說：『也要讓大家都知道。』

有人問：『人與法都捨棄，還不是衲僧的最高境界。』

【English Translation】 English version Chan Master Fanghui of Putong Chan Monastery on Yangqi Mountain, Yuanzhou

Chan Master Fanghui was from Yichun, Yuanzhou (modern Yichun, Jiangxi province). His lay surname was Leng. He was tonsured at Daowu Mountain in Liuyang, Tanzhou (modern Liuyang, Hunan province). He studied with Chan Master Ciming (慈明禪師), and had a sudden awakening to the meaning of the Patriarchs. He then began to propagate the Dharma at Yangqi Mountain (楊岐山). Later, he moved to Yungai Mountain (云蓋山), greatly revitalizing the Linji (臨濟) school's style.

When Chan Master Ciming passed on the Dharma robe to him, he raised it to show the assembly, saying, 'Do you understand? If you don't understand, today you have aimlessly wandered into a herd of water buffalo. Do you know? The nine peaks of Junyang (筠陽), Yangqi of Pingxiang (萍實楊岐).' Then he ascended the seat.

At that time, a monk came forward. The Master said, 'Before the fisherman casts his line, the brocade carp leaps through the waves.' The monk then shouted.

The Master said, 'Don't believe it?' The monk clapped his hands and returned to the assembly.

The Master said, 'How much wind does the Dragon King expend!'

On the day of the opening Dharma talk, after the chief monk finished striking the gavel, the Master said, 'The assembly is scattered in twos and threes. Why don't you all bear the aspirations of a great person? If not, please ask any questions you may have.'

Someone asked, 'What is Buddha?'

The Master said, 'A three-legged donkey prances along.'

The monk said, 'Could this be it?'

The Master said, 'An old monk from Hunan.'

Someone asked, 'Whose tune does the Master sing? Whose ancestral style do you inherit?'

The Master said, 'Beating a drum across the river, it can't be heard.'

The monk said, 'A direct descendant of Xinghua (興化), a grandson of Linji (臨濟).'

The Master said, 'Therefore, we hold a feast to celebrate and praise.'

Someone asked, 'To avoid the noise in one's mind, one should look at the ancient teachings. What are the ancient teachings?'

The Master said, 'The moon is bright in the universe, the blue sea is clear and still.'

The monk said, 'I don't know how to look at them.'

The Master said, 'Under your feet.'

The monk said, 'What if suddenly encountering vast and boundless floods?'

The Master said, 'Crisscross and vertical.' The monk then shouted and clapped his hands once.

The Master said, 'Look at this Chan traveler.'

The monk said, 'Startling the snake in the grass.'

The Master said, 'I also want everyone to know.'

Someone asked, 'To abandon both person and Dharma is not yet the ultimate state of a monk.'

---

。佛祖雙亡。猶是學人疑處。未審和尚如何為人。

師云。只要勘破新長老。

僧曰。恁么則旋斫生柴帶葉燒。

師云。七九六十三。

問。古人面壁。意旨如何。

師云。西天人不會唐言。

問。如何是祖師西來意。

師云。人心隔肚。缽口向天。

上堂云。霧罩長空。風生大野。百草枯木作師子吼。演說摩訶大般若。三世諸佛在你諸人腳跟下轉大法輪。若也會得。功不浪施。若也不會。莫道楊岐山勢險。前頭更有最高峰。

上堂云。春雨普潤。滴滴不落別處。拈拄杖。卓一下。云。會么。九年空面壁。年老轉心孤。

上堂云。不見一法是大過患。遂拈拄杖云。穿卻釋迦老子鼻孔。作么生道得脫身一句。良久。云。向道莫行山下路。果聞猿叫斷腸聲。

上堂云。舉古人一轉公案佈施大眾。良久云。口只堪吃飯。

上堂云。拍禪床一下。云。只個心心是佛。十方世界最靈物。釋迦老子說夢。三世諸佛說夢。天下老和尚說夢。且問諸人還曾作夢么。若也作夢。向半夜裡道將一句來。良久。云。人間縱有真訊息。偷向楊岐說夢看。

上堂云。阿呵呵。是甚麼。僧堂里喫茶去。

上堂云。踏著稱錘硬似鐵。啞子得夢向誰說。須彌頂

【現代漢語翻譯】 現代漢語譯本：『佛祖雙亡』，這仍然是學人們疑惑的地方。不知道和尚您是如何開示的？ 師父說：『只要勘破那些新來的長老。』 僧人說：『這樣說來，就像砍下新鮮的柴火帶著葉子就燒。』 師父說：『七九六十三。』 問：古人面壁（指達摩祖師面壁九年），意旨是什麼？ 師父說：『西天（指印度）人聽不懂唐朝的語言。』 問：如何是祖師西來意（指達摩祖師從西方來到中國的真正目的）？ 師父說：『人心隔著肚皮，缽口朝向天空。』 上堂開示說：『霧氣籠罩著廣闊的天空，風在大地上呼嘯。各種枯萎的草木都發出獅子吼，演說摩訶大般若（偉大的智慧）。三世諸佛都在你們每個人的腳下轉動大法輪（佛法的傳播）。如果能夠領會，就不會白費功夫。如果不能領會，不要說楊岐山（地名，也是禪師名號）的山勢險峻，前面還有更高的山峰。』 上堂開示說：『春雨普遍滋潤萬物，每一滴都不會落在別處。』拿起拄杖，敲擊一下，說：『明白了嗎？九年空自面壁，年老了反而更加孤獨。』 上堂開示說：『不見一法（沒有認識到任何一個法）是最大的過患。』於是拿起拄杖說：『穿透了釋迦老子（指佛祖）的鼻孔，要怎樣才能說出一句脫身的話？』停頓了很久，說：『早就說過不要走山下的小路，果然聽到了猿猴哀叫，令人肝腸寸斷的聲音。』 上堂開示說：『舉出一個古代禪師的公案（禪宗故事）來佈施給大家。』停頓了很久，說：『嘴巴只適合吃飯。』 上堂開示說：『拍了一下禪床，說：『就是這個心，心即是佛。十方世界最靈妙的東西。釋迦老子在說夢話，三世諸佛在說夢話，天下的老和尚都在說夢話。且問各位，你們曾經做過夢嗎？如果做過夢，就在半夜裡說出一句來。』停頓了很久，說：『人間即使有真實的訊息，也只是偷偷地到楊岐這裡來說夢罷了。』 上堂開示說：『阿呵呵，是什麼？到僧堂里喝茶去吧。』 上堂開示說：『踩在秤錘上硬得像鐵，啞巴做了夢向誰訴說？須彌山頂（佛教中的聖山）……』

【English Translation】 English version: 『Both Buddha and Patriarch are dead,』 yet this remains a point of doubt for students. I wonder, how does the venerable monk enlighten people? The Master said: 『Just thoroughly investigate those newly arrived elders.』 The monk said: 『In that case, it's like chopping fresh firewood and burning it with the leaves still on.』 The Master said: 『Seven nines are sixty-three.』 Asked: 『What was the intention of the ancients facing the wall (referring to Bodhidharma's nine years of wall-gazing)?』 The Master said: 『People from the Western Lands (referring to India) don't understand the language of the Tang Dynasty.』 Asked: 『What is the meaning of the Patriarch's coming from the West (referring to Bodhidharma's true purpose in coming to China)?』 The Master said: 『People's hearts are separated by their bellies; the bowl's mouth faces the sky.』 Ascending the Dharma Hall, he said: 『Mist covers the vast sky, wind arises in the great wilderness. All the withered grasses and trees roar like lions, expounding the Maha Prajna Paramita (Great Wisdom). The Buddhas of the three worlds are turning the Great Dharma Wheel (the propagation of the Dharma) beneath the feet of each of you. If you can understand, your efforts will not be in vain. If you cannot understand, don't just say that the mountains of Yangqi (place name, also the name of a Zen master) are dangerous; ahead there are even higher peaks.』 Ascending the Dharma Hall, he said: 『Spring rain universally nourishes, not a single drop falls elsewhere.』 Picking up his staff, he struck it once, saying: 『Do you understand? Nine years of facing the wall in vain; growing old only increases loneliness.』 Ascending the Dharma Hall, he said: 『Not seeing a single dharma (not realizing any single truth) is the greatest fault.』 Then, picking up his staff, he said: 『Piercing the nostrils of old Shakyamuni (referring to the Buddha), how can one utter a phrase to escape?』 After a long pause, he said: 『I told you not to walk the path at the foot of the mountain; indeed, I heard the cries of monkeys, sounds that break the heart.』 Ascending the Dharma Hall, he said: 『I will present an ancient Zen master's koan (Zen story) to bestow upon everyone.』 After a long pause, he said: 『The mouth is only fit for eating.』 Ascending the Dharma Hall, he said: 『Striking the Zen platform once, he said: 『This very mind, mind is Buddha. The most wondrous thing in the ten directions of the world. Old Shakyamuni is speaking in dreams, the Buddhas of the three worlds are speaking in dreams, all the old monks in the world are speaking in dreams. I ask you all, have you ever dreamed? If you have dreamed, then speak a phrase in the middle of the night.』 After a long pause, he said: 『Even if there is true news in the world, it is only secretly spoken as a dream here at Yangqi.』 Ascending the Dharma Hall, he said: 『Ah ha ha, what is it? Go to the monks' hall for tea.』 Ascending the Dharma Hall, he said: 『Stepping on the weight of the scale is as hard as iron; a mute person having a dream, to whom can he tell it? The summit of Mount Sumeru (a sacred mountain in Buddhism)…』

---

上浪滔天。大洋海里遭火爇。參。

上堂云。楊岐一要。千聖同妙。佈施大眾。拍禪床一下。云。果然失照。參。

上堂云。楊岐一言。隨方就圓。若也擬議。十萬八千。

上堂云。楊岐一語。呵佛叱祖。明眼人前。不得錯舉。

上堂云。楊岐一句。急著眼覷。長連床上。拈匙把箸。

上堂云。楊岐無旨的。種田博飯吃。說夢老瞿曇。何處覓軌跡。喝一喝。拍禪床一下。

潭州道吾山興化悟真禪師

問。如何是佛。

師云。洞庭無蓋。

問。如何是祖師西來意。

師云。夜行人更多。

僧曰。未審意旨如何。

師云。天曉路旁邊。

師云。山前麥熟。廬陵米價。鎮州蘿蔔。更有一般。良久。云。時挑野菜和根煮。旋斫生柴帶葉燒。

明州天童山清遂禪師

問。叢林振譽。久仰師名。祖裔西來。何人門下。

師云。霜花披石秀。

僧曰。昔日霜峰。今朝鳳嶺。

師云。別是一家春。

僧曰。謝師指示。

師云。一言已出。

金陵蔣山太平興國寺保心禪師

問。月未圓時如何。

師云。順數將去。

僧曰。圓后如何。

師云。倒數將來。

問。如何

【現代漢語翻譯】 現代漢語譯本 海浪滔天，如同在大海里燃起熊熊烈火。參！

禪師上堂說法：楊岐宗的精要，與歷代聖賢的妙悟相同。爲了普施大眾，禪師拍了一下禪床，說：『果然是失去了照見本性的能力。』參！

禪師上堂說法：楊岐宗的一句話，能隨順各種情況而圓融無礙。如果加以思量分別，就會謬之千里。

禪師上堂說法：楊岐宗的一句話，可以呵斥佛，也可以呵斥祖師。但在明眼人面前，不得隨意亂用。

禪師上堂說法：楊岐宗的一句話，要趕緊睜大眼睛看清楚。即使在僧眾的床上，也要拿起勺子和筷子吃飯。

禪師上堂說法：楊岐宗沒有什麼特別的宗旨，就是種田吃飯。說什麼佛祖，到哪裡去找他的軌跡？』喝一聲，拍了一下禪床。

潭州道吾山興化悟真禪師

有僧人問：『什麼是佛？』

禪師說：『洞庭湖沒有蓋子。』

有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』

禪師說：『夜晚趕路的人更多。』

僧人說：『不知道其中的意思是什麼？』

禪師說：『天亮時就在路旁邊。』

禪師說：『山前的麥子熟了，廬陵的米價如何？鎮州的蘿蔔又如何？』還有一種情況。停頓片刻，說：『時常挑野菜連根一起煮，隨意砍些濕柴連葉一起燒。』

明州天童山清遂禪師

有僧人問：『聽說您在叢林中享有盛譽，仰慕您的大名很久了。請問您的禪法傳承自哪位祖師？』

禪師說：『霜花披在石頭上，顯得格外秀美。』

僧人說：『過去是霜峰，現在是鳳嶺。』

禪師說：『別是一番春色。』

僧人說：『感謝禪師的指示。』

禪師說：『一句話已經說出口了。』

金陵蔣山太平興國寺保心禪師

有僧人問：『月亮未圓的時候怎麼樣？』

禪師說：『順著數過去。』

僧人問：『圓了以後怎麼樣？』

禪師說：『倒著數回來。』

僧人問：『如何…？』

【English Translation】 English version The waves surge to the sky, as if a raging fire is burning in the ocean. Contemplate!

The Zen master ascended the hall and said: 'The essence of the Yangqi (Yangqi school of Chan Buddhism) is the same as the wonderful enlightenment of all the sages. To bestow upon the assembly,' he struck the Zen meditation platform once and said, 'Indeed, it is losing the ability to illuminate one's true nature.' Contemplate!

The Zen master ascended the hall and said: 'A word from Yangqi adapts and harmonizes with all situations. If you try to analyze and discriminate, you will be off by a hundred thousand miles.'

The Zen master ascended the hall and said: 'A word from Yangqi can scold the Buddha and rebuke the patriarchs. But in front of those with clear eyes, it must not be misused.'

The Zen master ascended the hall and said: 'A word from Yangqi requires you to quickly open your eyes and see clearly. Even on the monks' beds, you must pick up your spoon and chopsticks to eat.'

The Zen master ascended the hall and said: 'Yangqi has no specific doctrine; it's about farming and eating. Talking about the old Gautama (Buddha), where can you find his traces?' He shouted once and struck the Zen meditation platform.

Zen Master Wuzhen of Xinghua on Daowu Mountain in Tanzhou

A monk asked: 'What is Buddha?'

The Zen master said: 'Dongting (Dongting Lake) has no lid.'

A monk asked: 'What is Bodhidharma's intention in coming from the West (Zushi Xilai Yi)?'

The Zen master said: 'There are more people traveling at night.'

The monk said: 'I don't understand the meaning of this.'

The Zen master said: 'It's right by the roadside at dawn.'

The Zen master said: 'The wheat in front of the mountain is ripe. What is the price of rice in Luling? What about the turnips in Zhenzhou?' There is also another situation. After a pause, he said: 'Often picking wild vegetables and boiling them with their roots, casually chopping fresh firewood and burning it with its leaves.'

Zen Master Qingsui of Tiantong Mountain in Mingzhou

A monk asked: 'Your reputation resounds throughout the monastic community, and I have long admired your name. From which patriarch's lineage does your Zen teaching come?'

The Zen master said: 'Frost flowers draped over the rocks are exceptionally beautiful.'

The monk said: 'In the past, it was Frost Peak; today, it is Phoenix Ridge.'

The Zen master said: 'It's a different kind of spring.'

The monk said: 'Thank you for your guidance, Master.'

The Zen master said: 'A word has already been spoken.'

Zen Master Baoxin of Taiping Xingguo Temple on Jiang Mountain in Jinling

A monk asked: 'What is it like when the moon is not yet full?'

The Zen master said: 'Count forward.'

The monk asked: 'What is it like after it is full?'

The Zen master said: 'Count backward.'

The monk asked: 'How...?'

---

是吹毛劍。

師云。黑漆露柱。

問。聲色兩字如何透得。

師云。一手吹。一手拍。

問。如何是道。

師云。穿山驀嶺。

問。如何是密室。

師云。四通八達。

僧曰。如何是密室中人。

師云。南來北往。

上堂云。夫鐘阜名墟。龍蟠勝概。平川一帶。遊客尚迷。絕壑千尋。時人罕到。若也到得去。坐斷毗盧頂。不稟釋迦文。若也未到。一任你天臺．南嶽。空腹高心。喝一喝。下座。

上堂云。火里蓮生。海中塵起。維摩默然。文殊歡喜。惹得天花遍地來。空生凈虛彈指。卓拄杖一下。

金陵蔣山覺海禪師

諱贊元。婺州義烏縣傅氏子。乃傅大士之裔也。夙修種智。隨愿示生。父母感祥。閭里稱異。頂角受具。冠歲遊方。遠造石霜。升于丈室。慈明一見。云。好好著槽廠。師遂作驢鳴。

慈明曰。真法器耳。

俾為侍者。二十年中。運水般柴。不憚寒暑。悉己躬親。求道事師。少有如此。

后出世蘇臺．天峰．龍華．白雲。府帥請居志公道場。提綱宗要。機鋒迅敏。解行相應。諸方推伏。大丞相王公安石重師德望。特奏章服．師名。及有俸余。悉置物產。供給禪眾。公又堅辭鼎席。樂游鐘山。約師蕭散

【現代漢語翻譯】 現代漢語譯本 是吹毛劍（形容非常鋒利的劍）。

師父說：『黑漆露柱（形容非常黑的柱子）。』

問：『聲色（指外界的誘惑）兩字如何才能透得過？』

師父說：『一手吹（比喻誘惑），一手拍（比喻應對）。』

問：『什麼是道？』

師父說：『穿山驀嶺（形容歷經艱辛）。』

問：『什麼是密室？』

師父說：『四通八達（形容無所不在）。』

僧人說：『如何是密室中人？』

師父說：『南來北往（形容自由自在）。』

上堂說法時說：『鐘阜（指鐘山）是著名的勝地，有龍盤踞的壯麗景象。平坦的川地一帶，遊客尚且迷路。深邃的峽谷，世人很少到達。如果能夠到達那裡，就能坐斷毗盧頂（指證得最高境界），不接受釋迦文（指不依賴傳統教義）。如果還未到達，任憑你天臺山、南嶽山，空有高遠的志向。』喝一聲，下座。

上堂說法時說：『火里蓮生（比喻在困境中也能覺悟），海中塵起（比喻不可能的事情發生）。維摩（指維摩詰）默然不語，文殊（指文殊菩薩）歡喜讚歎。引得天花遍地而來，空生（指須菩提）凈虛彈指。』用拄杖敲擊一下。

金陵蔣山覺海禪師

法諱贊元，是婺州義烏縣傅氏的子弟，是傅大士（傅翕）的後裔。宿世修習智慧，隨愿示現出生。父母感到吉祥，鄉里稱讚奇異。成年後受具足戒，年輕時遊歷四方，遠到石霜山，升座說法。慈明禪師一見，說：『好好地放在槽廠里。』禪師於是學驢叫。

慈明禪師說：『真是個法器啊！』

讓他做侍者。二十年中，運水搬柴，不畏懼寒暑，事事親力親為。求道侍奉師父，很少有人能像他這樣。

後來出世在蘇臺、天峰、龍華、白雲等地。府帥請他住在志公道場。提倡綱領要義，機鋒敏捷，解行相應，各方都推崇信服。大丞相王安石器重禪師的德行和聲望，特地上奏朝廷賜予章服和師號，以及俸祿。禪師將俸祿全部購置產業，供給禪眾。王安石又堅決推辭了朝廷請他擔任住持的邀請，喜歡在鐘山悠閒自在，與禪師約定一起隱居。

【English Translation】 English version It is a hair-splitting sword (describing an extremely sharp sword).

The Master said, 'A black lacquer pillar (describing a very dark pillar).'

Question: 'How can one penetrate the two words 'sound' and 'form' (referring to external temptations)?'

The Master said, 'One hand blows (metaphor for temptation), one hand claps (metaphor for response).'

Question: 'What is the Tao (the Way)?'

The Master said, 'Traversing mountains and ridges (describing enduring hardships).'

Question: 'What is a secret chamber?'

The Master said, 'Reaching in all directions (describing omnipresence).'

A monk said, 'What is a person in a secret chamber?'

The Master said, 'Coming from the south and going to the north (describing freedom and ease).'

Ascending the hall, he said, 'Mount Zhong (referring to Zhongshan Mountain) is a famous scenic spot, with the magnificent sight of a dragon coiled around it. In the flat river area, tourists are still lost. In the deep ravines, people rarely arrive. If one can reach there, one can sit atop Virocana's peak (referring to attaining the highest state), not relying on Shakyamuni (referring to not depending on traditional doctrines). If one has not yet arrived, let it be that you are from Tiantai Mountain or Nanyue Mountain, with only lofty aspirations.' He shouts once and descends from the seat.

Ascending the hall, he said, 'A lotus grows in fire (metaphor for enlightenment in adversity), dust rises in the sea (metaphor for the impossible happening). Vimalakirti (referring to Vimalakirti) is silent, Manjusri (referring to Manjusri Bodhisattva) rejoices and praises. Attracting heavenly flowers to come all over the ground, Subhuti (referring to Subhuti) purifies emptiness with a snap of his fingers.' He strikes the staff once.

Chan Master Juehai of Jiangshan Mountain in Jinling

His dharma name was Zanyuan, a descendant of the Fu family in Yiwu County, Wuzhou, and a descendant of Layman Fu Daishi (Fu Xi). He cultivated wisdom in previous lives and manifested birth according to his vows. His parents felt auspiciousness, and the villagers praised his uniqueness. After receiving the full precepts upon adulthood, he traveled to various places in his youth, going far to Shishuang Mountain and ascending the Dharma seat. Upon seeing him, Chan Master Ciming said, 'Good, put him in the trough factory.' The Master then imitated the sound of a donkey.

Chan Master Ciming said, 'Truly a vessel of the Dharma!'

He was made an attendant. For twenty years, he carried water and chopped wood, not fearing the cold or heat, doing everything himself. Seeking the Tao and serving the Master, few were like him.

Later, he appeared in the world in places such as Sutai, Tianfeng, Longhua, and Baiyun. The prefectural governor invited him to reside in the Zhigong Taoist temple. He promoted the essential principles, his responses were quick and sharp, his understanding and practice were in accordance, and all sides respected and admired him. Grand Chancellor Wang Anshi valued the Master's virtue and reputation, and specially requested the court to grant him robes and a Master's title, as well as a salary. The Master used all the salary to purchase property to provide for the monastic community. Wang Anshi also firmly declined the court's invitation to serve as abbot, preferring to be leisurely and free on Zhongshan Mountain, and made an agreement with the Master to live in seclusion together.

---

林下。清談終日。此亦明世希有事也。坐滅本山。

問。大事顯揚於此日。師將何物報　君恩。

師云。玉樹果香千載端。金輪光燭萬年輝。

僧曰。不虛出世也。

師云。青山饒得白雲多。

問。如何是道。

師云。南通州。北入縣。

僧曰。如何是道中人。

師云。驢前馬後。

問。如何是佛。

師云。眼皮拖地。

僧曰。如何是諸佛出身處。

師云。驢胎馬腹。

問。離卻咽喉唇吻。請師道。

師云。波斯鼻孔不通風。

問。魯祖面壁。意旨如何。

師云。住持事繁。

問。路逢達道人。不將語默對。未審將什麼對。

師云。前三后四。

問。如何是大善知識。

師云。屠牛剝羊。

僧曰。為甚麼如此。

師云。業在其中。

問。如何是和尚家風。

師云。東壁打西壁。

僧曰。客來如何祗待。

師云。山上樵。井中水。

問。摩騰西來即不問。少林面壁意如何。

師云。火中巢翡翠。水上畫丹青。

僧曰。還有向上事也無。

師云。萬年松色轉宜霜。

上堂云。云鎖千岑。樵子迷出身之路。風飏四海。

【現代漢語翻譯】 現代漢語譯本： 在林下，整日清談，這也是明世中難得一見的事情。在本山坐化圓寂。

問：今日大事彰顯，師父將用什麼來報答皇恩？

師父說：玉樹的果實香飄千年，金輪的光芒照耀萬年。

僧人說：沒有虛度此生啊。

師父說：青山更顯得白雲多了幾分姿色。

問：什麼是道？

師父說：向南通往通州，向北進入縣城。

僧人說：什麼是得道之人？

師父說：在驢前馬後。

問：什麼是佛？

師父說：眼皮拖到地上。

僧人說：什麼是諸佛的出生之處？

師父說：驢的肚子，馬的子宮。

問：離開咽喉和嘴唇，請師父說。

師父說：波斯人的鼻孔不通風。

問：魯祖（Bodhidharma）面壁，意旨如何？

師父說：住持事務繁忙。

問：路上遇到得道之人，不用言語和沉默來應對，不知道用什麼來應對？

師父說：前三后四。

問：什麼是大善知識？

師父說：屠宰牛羊的人。

僧人說：為什麼這樣說？

師父說：業力就在其中。

問：什麼是和尚的家風？

師父說：在東墻打西墻。

僧人說：客人來了如何招待？

師父說：山上的樵夫，井中的水。

問：摩騰（Kāśyapa Mātanga）西來暫且不問，少林寺面壁的意義是什麼？

師父說：在火中築巢的翡翠鳥，在水上畫的丹青。

僧人說：還有更進一步的境界嗎？

師父說：萬年的松樹在霜雪的映襯下更顯蒼翠。

上堂說法：雲霧鎖住千座山峰，樵夫迷失了下山的路。風吹遍四海。

【English Translation】 English version: Living under the trees, engaging in pure conversation all day long, this is a rare occurrence even in enlightened times. Passing away peacefully at the very mountain.

Question: Today, a great event is manifested. What will the master use to repay the emperor's kindness?

Master said: The fruits of the jade tree spread their fragrance for a thousand years; the light of the golden wheel illuminates for ten thousand years.

Monk said: This life has not been lived in vain.

Master said: The green mountains are all the more beautiful for the white clouds.

Question: What is the Dao (the Way)?

Master said: South leads to Tongzhou, north enters the county.

Monk said: What is a person of the Dao?

Master said: Before the donkey, behind the horse.

Question: What is Buddha?

Master said: Eyelids dragging on the ground.

Monk said: What is the birthplace of all Buddhas?

Master said: The donkey's womb, the horse's belly.

Question: Apart from the throat, lips, and tongue, please tell us, Master.

Master said: The Persian's nostrils are blocked.

Question: What is the meaning of Bodhidharma (Damo) facing the wall?

Master said: The abbot's affairs are numerous.

Question: If one meets a person who has attained the Dao on the road, what should one use to respond if not speech or silence?

Master said: Three in front, four behind.

Question: What is a great virtuous teacher?

Master said: One who slaughters oxen and skins sheep.

Monk said: Why is that so?

Master said: Karma is within it.

Question: What is the style of the abbot's household?

Master said: Hitting the west wall from the east wall.

Monk said: How should guests be treated?

Master said: A woodcutter from the mountain, water from the well.

Question: Kāśyapa Mātanga's (Moteng) coming to the West is not questioned, but what is the meaning of facing the wall at Shaolin?

Master said: A kingfisher nesting in fire, painting danqing (traditional Chinese painting) on water.

Monk said: Is there anything beyond this?

Master said: The color of the ten-thousand-year-old pine becomes more pleasing in the frost.

Ascending the hall to preach: Clouds lock a thousand peaks; woodcutters lose their way out. The wind blows across the four seas.

---

漁人尋回棹之津。雁過昊天。遠人來信。猿啼巴峽。游侶何傷。而今勿謂行路難。雪上加霜君好看。咄。

上堂云。久默斯要。不務速說。釋迦老子不惜手腳。山僧擬欲說破。算來家配不可外揚。

上堂云。般若玄妙。本自無生。大用現前。不論時節。昨夜露柱現三頭六臂。拈了須彌。踏翻大海。四天門王走向諸人眼睫里藏身。還知么。若也知去。正是瞌睡知解。若也不知。拄杖子平生熱肺腸。為你點開不睡底眼。卓一下。

上堂云。琉璃殿上。唱出彌高。碼瑙階前。和來彌寡。豈免舟橫野水。棹發孤煙。云月古今共同。溪山南北各異。是知雲門．臨濟．法眼．洞山。放去。疆界皎然。收來。絕無矛楯。頂門之眼。切莫遲遲。差之毫釐。龍華會裡。喝一喝。

上堂云。遮個若是。如虎戴角。遮個若不是。喚作什麼。良久。云。餵驢餵馬。珍重。

上堂云。風息浪平。雨余山翠。樵歌越嶺。漁唱湘灣。聲聲互答韻清閑。一曲中含千古意。拍手一下。

大丞相荊國公贊師真。賢哉人也。行厲而容寂。知言而能默。譽榮弗喜。辱毀弗戚。弗矜弗克。人自稱德。有緇有白。來自南北。弗勾弗逆。弗抗弗抑。弗觀汝華。唯食己實。孰其嗣之。我有遺則。

婺州大平興國禪寺載休禪師

【現代漢語翻譯】 現代漢語譯本 漁人找回了丟失的船槳。（棹：船槳；津：渡口）大雁飛過廣闊的天空。（昊天：指天空）遠方的人寄來了書信。猿猴在巴峽啼叫。一同出遊的同伴有什麼可悲傷的呢？現在不要再說路難走了。雪上加霜，你們好好看著吧。咄！（語氣詞，表示斥責或驚歎）

上堂說法時說：長久的沉默是關鍵，不要急於表達。釋迦牟尼佛不吝惜手腳，我（山僧自稱）打算說破，但仔細想想，家醜不可外揚。

上堂說法時說：般若智慧玄妙，本來就是無生的。大用顯現目前，不分什麼時節。昨夜露柱顯現出三頭六臂，拿起了須彌山（須彌：佛教中的山名），踏翻了大海。四大天王走向你們的眼睫毛里藏身。知道嗎？如果知道，那正是瞌睡時才有的理解。如果不知道，拄杖子我平生熱心腸，為你點開不睡覺的眼睛。卓！（用拄杖敲擊一下）

上堂說法時說：在琉璃殿上，唱出的曲調越來越高妙；在瑪瑙臺階前，能和的人越來越少。怎能免得了船橫在野水上，船槳劃動時升起孤單的炊煙？雲和月古往今來都是一樣的，溪流和山川南北各地各有不同。由此可知，雲門宗、臨濟宗、法眼宗、洞山宗，放開時，疆界分明；收回時，絕沒有矛盾。頭頂上的眼睛，千萬不要遲疑，差之毫釐，龍華會上就無法相會了。喝！（大聲呵斥一聲）

上堂說法時說：這個人如果是對的，就像老虎長了角一樣厲害；這個人如果是不對的，那該叫作什麼呢？良久，說：餵驢餵馬吧。珍重。

上堂說法時說：風停了，浪也平靜了，雨後山色更加翠綠。樵夫的歌聲迴盪在山嶺間，漁夫的歌聲在湘江的彎曲處飄揚。聲聲互相呼應，韻律清閑。一曲之中包含著千古的意境。拍手一下。

大丞相荊國公讚揚禪師的真像：多麼賢能的人啊！行為嚴厲而容貌寂靜，懂得言語而又能沉默。得到讚譽和榮耀不歡喜，受到侮辱和譭謗不憂戚。不自誇，也不好勝，人們自然稱讚他的德行。有僧人，有俗人，來自南方，來自北方。不勾結，不違逆，不抗拒，不壓制，不看重你的外表，只看重你內在的實在。誰能繼承他呢？我有遺訓。

婺州大平興國禪寺的載休禪師

【English Translation】 English version The fisherman finds his lost oar. (棹: zhào, oar; 津: jīn, ferry crossing) The wild goose flies across the vast sky. (昊天: hàotiān, the vast sky) A letter arrives from a distant person. The monkeys cry in the gorges of Ba. What sorrow is there for traveling companions? Do not say now that the road is difficult to travel. Adding frost to snow, you will see a good show. Hmph! (咄: duō, an interjection expressing scorn or surprise)

Ascending the hall, he said: Prolonged silence is essential; do not rush to speak. Shakyamuni Buddha did not spare his hands and feet. This mountain monk (山僧: shānsēng, a humble term for a monk) intends to reveal it, but upon reflection, family matters should not be aired publicly.

Ascending the hall, he said: Prajna (般若: bōrě, wisdom) is profound and mysterious, originally without birth. When its great function manifests, it is not limited by time. Last night, the dew pillar manifested three heads and six arms, picked up Mount Sumeru (須彌: Xūmí, Mount Sumeru, a sacred mountain in Buddhist cosmology), and overturned the great ocean. The Four Heavenly Kings are hiding in the eyelashes of all of you. Do you know? If you know, that is just understanding in drowsiness. If you do not know, this staff has a lifelong fervent heart, opening your sleepless eyes for you. Strike! (卓: zhuō, strike with a staff)

Ascending the hall, he said: In the lapis lazuli palace, the song sung is increasingly sublime; before the agate steps, those who harmonize are increasingly few. How can one avoid the boat lying across the wild waters, the oar sending forth solitary smoke? The clouds and moon are the same in ancient and modern times; the streams and mountains are different in the north and south. Thus it is known that the Yunmen (雲門: Yúnmén), Linji (臨濟: Línjì), Fayan (法眼: Fǎyǎn), and Dongshan (洞山: Dòngshān) schools, when released, have clear boundaries; when gathered, there is absolutely no contradiction. The eye on the crown of your head, do not hesitate. A difference of a hair's breadth, and you will not meet at the Dragon Flower Assembly. (龍華會: Lónghuá huì, Dragon Flower Assembly, a future event when Maitreya Buddha will appear) Shout! (喝: hè, a shout)

Ascending the hall, he said: If this person is right, it is like a tiger with horns. If this person is not right, what should he be called? After a long silence, he said: Feed the donkeys and horses. Farewell.

Ascending the hall, he said: The wind ceases, the waves are calm, after the rain the mountains are verdant. The woodcutter's song echoes over the mountains, the fisherman's song floats in the bends of the Xiang River. The sounds answer each other, the rhythm is clear and leisurely. One song contains the meaning of a thousand ages. Clap once.

The Grand Chancellor, Duke Jing of Jing, praises the Zen master's true likeness: How virtuous is this person! His conduct is strict, yet his appearance is serene; he understands words, yet he can be silent. He is not pleased by praise and honor, nor is he saddened by insult and slander. He does not boast, nor is he competitive; people naturally praise his virtue. There are monks and laypeople, coming from the south and the north. He does not collude, nor does he resist; he does not oppose, nor does he suppress; he does not look at your appearance, but only at your inner substance. Who will succeed him? I have a testament.

Zaixiu Zen Master of Daping Xingguo Zen Temple in Wuzhou

---

問。師唱誰家曲。宗風嗣阿誰。

師云。理長即就。

僧曰。恁么則石霜嫡子。

師云。且低聲。

問。如何是祖師西來意。

師云。一人傳虛。萬人傳實。

問。如何是道。

師云。朝看東南。暮看西北。

僧曰。如何是道中人。

師云。兩兩三三。

筠州武泉山政禪師

問。如何是佛。

師云。槍刺不入。

僧曰。如何是佛法大意。

師云。衣成人。水成田。

問。如何是前照後用。師便喝。

僧曰。如何是前用后照。師亦喝。

僧曰。如何是照用同時。師又喝。

僧曰。如何是照用不同時。師隨後便打。

師云。黃梅席上。海眾千人。付法傳衣。碓坊行者。是則紅日西升。非則月輪東上。參。

明州香山蘊良禪師

問。馬祖升堂。百丈卷席。意旨如何。

師云。蚊子上鐵牛。

僧曰。畢竟如何。

師云。烏龜倒上樹。

僧曰。古之。今之。

師云。放你三十棒。

問。如何是佛。

師云。面赤不如語直。

問。如何是透法身句。

師云。剎竿頭上舞三臺。

僧曰。如何是接初機句。

師云

【現代漢語翻譯】 現代漢語譯本 問：請問禪師您傳承的是哪一家的宗風？您所繼承的又是哪一位祖師的法脈？ 師父說：道理明白自然就明白了。 僧人說：這麼說來，您是石霜（Shishuang）的嫡傳弟子了？ 師父說：小聲點。 問：什麼是祖師西來意（Zushi Xilai Yi，達摩祖師從西方來到中國的真正用意）？ 師父說：一個人傳的是虛的，一萬人傳的才是實的。 問：什麼是道（Dao，真理，宇宙的本源）？ 師父說：早上看東南，晚上看西北。 僧人說：什麼是得道之人？ 師父說：三三兩兩。 筠州武泉山政禪師（Yunzhou Wuquan Mountain Zheng Chanshi） 問：什麼是佛（Fo，覺悟者，佛陀）？ 師父說：槍刺不入。 僧人說：什麼是佛法大意（Fofa Dayi，佛法的核心要義）？ 師父說：衣服成就人，水成就田。 問：什麼是前照後用？師父便喝斥。 僧人說：什麼是前用后照？師父也喝斥。 僧人說：什麼是照用同時？師父又喝斥。 僧人說：什麼是照用不同時？師父隨後就打。 師父說：黃梅（Huangmei）席上，海眾千人，付法傳衣，碓坊行者（Duifang Xingzhe，指慧能，在碓坊勞作的修行者）。說它是，那就是紅日西升；說它不是，那就是月亮從東邊升起。參！ 明州香山蘊良禪師（Mingzhou Xiangshan Yunliang Chanshi） 問：馬祖（Mazu）升堂，百丈（Baizhang）卷席，意旨如何？ 師父說：蚊子叮鐵牛。 僧人說：究竟如何？ 師父說：烏龜倒著上樹。 僧人說：古代是這樣，現在是這樣？ 師父說：放你三十棒。 問：什麼是佛？ 師父說：面紅不如語直。 問：如何是透法身句（Toufashen Ju，徹悟法身之句）？ 師父說：剎竿頭上舞三臺。 僧人說：如何是接初機句？

【English Translation】 English version Question: Whose family's tune does the master sing? Whose lineage does the master inherit? The master said: When the principle is clear, it will be understood. The monk said: In that case, you are a direct disciple of Shishuang (Shishuang, a Zen master). The master said: Keep your voice down. Question: What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, the true intention of Bodhidharma coming to China from the West)? The master said: One person transmits falsehood, ten thousand transmit truth. Question: What is the Dao (Dao, the Truth, the origin of the universe)? The master said: Look southeast in the morning, northwest in the evening. The monk said: What is a person of the Dao? The master said: In twos and threes. Zen Master Zheng of Wuquan Mountain in Yunzhou (Yunzhou Wuquan Mountain Zheng Chanshi) Question: What is Buddha (Fo, the enlightened one, Buddha)? The master said: A spear cannot pierce it. The monk said: What is the great meaning of the Buddha-dharma (Fofa Dayi, the core essence of the Buddha-dharma)? The master said: Clothes make the man, water makes the field. Question: What is 'illuminating before and using after'? The master then shouted. The monk said: What is 'using before and illuminating after'? The master also shouted. The monk said: What is 'illuminating and using simultaneously'? The master shouted again. The monk said: What is 'illuminating and using not simultaneously'? The master then struck him. The master said: At Huangmei (Huangmei), thousands of monks were present. The Dharma and robe were passed to the layman at the mortar (Duifang Xingzhe, referring to Huineng, a practitioner working at the mortar). If it is, then it is the red sun rising in the west; if it is not, then it is the moon rising in the east. Contemplate! Zen Master Yunliang of Xiangshan Mountain in Mingzhou (Mingzhou Xiangshan Yunliang Chanshi) Question: Mazu (Mazu) ascends the hall, Baizhang (Baizhang) rolls up the mat. What is the meaning? The master said: A mosquito bites an iron ox. The monk said: What is it ultimately? The master said: A turtle climbs a tree upside down. The monk said: Is it like this in ancient times, is it like this now? The master said: I'll give you thirty blows. Question: What is Buddha? The master said: A red face is not as good as straight talk. Question: What is a phrase that penetrates the Dharmakaya (Toufashen Ju, a phrase that thoroughly understands the Dharmakaya)? The master said: Dancing the Three Platforms on top of the flagpole. The monk said: What is a phrase to receive beginners?

---

。上大人。

僧曰。如何是末後句。

師云。雙林樹下。

問。垂絲千尺。意在深潭。離鉤三寸。請師速道。

師云。我道不得。

僧曰。為甚麼道不得。

師云。謝子證明。

僧曰。早知今日事。悔不慎當初。

師云。龍生龍子。

問。百年暗室。一燈能破時如何。

師云。撞墻撞壁。

僧曰。豈無方便。

師云。透七透八。

問。兩陣交鋒時如何。

師云。一得一失。

問。如何是學人轉身處。

師云。磨坊里。

師云。曹溪浩渺。魚龍無處優遊。多子峰高。鳥獸不能棲泊。且向江西路上兩兩三三。韶石門前出口入耳。不免分張遐邇。適莫親疏。可其旨者。麟角猶稀。乖其事者。稻麻非眾。到遮里。便是氣沖牛斗。眼放電光。也是秦時𨍏轢鉆。咄。

上堂。良久。呵呵大笑云。笑個甚麼。笑佗鴻鵠沖天飛。烏龜水底逐魚兒。三個老婆六隻奶。金剛背上爛如泥。阿呵呵。知不知。東村陳大耆。參。

上堂云。清凈法身無定度。走入蘆花深處去。箇中遇著王老師。無問無答亦無據。參。

蘇州南峰惟廣禪師

問。如何是南峰境。

師云。嵯峨出羣岳。

僧曰。如何

是境中人。

師云。分明領話。

僧曰。便是為人處也無。

師云。弄潮須是弄潮人。

師云。一問一答。如鐘含響。似谷應聲。蓋為事不獲已。且於建化門中放一線道。若據衲僧門下。天地懸殊。且道衲僧有甚麼長處。良久。云。盡日覓不得。有時還自來。咄。

湖州報本澄說禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。石鼓振時天地響。

僧曰。英靈之者。已曉師機。昧識之流。如何領會。

師云。玉峰危聳碧霄間。

僧曰。恁么則霜溪嫡子。汾陽玄孫。

師云。人無遠慮。必有近憂。

問。如何是佛。

師云。寶殿豁開全體現。

僧曰。如何領會。

師云。玉爐香起大家看。

杭州凈慈志堅禪師

問。如何是佛。

師云。慧日峰高。

問。向上一路。千聖不傳。達磨西來。當爲何事。

師云。為不會者。

僧曰。恁么則今日小出大遇。

師云。果然。

潭州南嶽雙峰寺省回禪師

問。如何是和尚家風。

師云。鳥道人歸后。云生雨過時。

僧曰。今日親見雙峰。

師云。特地一場愁。僧退身。拍一拍。

師云。記取話頭。

【現代漢語翻譯】 現代漢語譯本 是境界中的人。

師父說：『分明領會話中之意。』

僧人問：『這就是為人處世的道理嗎？』

師父說：『弄潮必須是弄潮的人。』

師父說：『一問一答，如同鐘聲含著迴響，似山谷迴應聲音。這都是不得已而為之。且在建化門中放一線生機。若依衲僧（指修行僧人）的門下，天地相差懸殊。且說衲僧有什麼長處？』良久，說：『整日尋覓不得，有時反而自己到來。』咄！

湖州報本澄說禪師

問：『師父唱的是誰家的曲調？宗風傳承自哪位祖師？』

師父說：『石鼓震響時，天地都為之迴響。』

僧人說：『英明有靈性的人，已經明白師父的機鋒。愚昧不識的人，如何領會？』

師父說：『玉峰高聳，直入碧霄之間。』

僧人說：『如此說來，您是霜溪的嫡傳弟子，汾陽的玄孫。』

師父說：『人無遠慮，必有近憂。』

問：『什麼是佛？』

師父說：『寶殿豁然打開，全體顯現。』

僧人問：『如何領會？』

師父說：『玉爐中香氣升起，大家一起看。』

杭州凈慈志堅禪師

問：『什麼是佛？』

師父說：『慧日峰高聳。』

問：『向上的一條路，千聖（指眾多聖人）不傳。達摩（Bodhidharma）西來，應當是爲了什麼事？』

師父說：『爲了那些不會的人。』

僧人說：『如此說來，今日小有付出，卻得到大的際遇。』

師父說：『果然如此。』

潭州南嶽雙峰寺省回禪師

問：『什麼是和尚的家風？』

師父說：『鳥道人歸之後，云生雨過之時。』

僧人說：『今日親眼見到了雙峰。』

師父說：『特地惹了一場愁。』僧人退身，拍了一下。

師父說：『記住話頭。』

【English Translation】 English version Is a person within the realm of objects.

The Master said, 'Clearly understand the meaning of the words.'

The monk asked, 'Is this the way to conduct oneself in the world?'

The Master said, 'To play with the tide, one must be a tide player.'

The Master said, 'One question, one answer, like a bell containing its echo, like a valley responding to a sound. This is all done out of necessity. And within the Jianhua Gate, a line of opportunity is released. If based on the perspective of a meditating monk (nàsēng), the difference is as vast as heaven and earth. Now, what are the strengths of a meditating monk?' After a long pause, he said, 'Searching for it all day, one cannot find it; sometimes it comes on its own.' 'Doh!'

Chan Master Chengshuo of Baoben Temple in Huzhou

Asked, 'Whose tune does the Master sing? Whose lineage does the Dharma tradition follow?'

The Master said, 'When the stone drum vibrates, heaven and earth resound.'

The monk said, 'Those with keen intelligence already understand the Master's subtle meaning. How do those with dull understanding comprehend?'

The Master said, 'The Jade Peak rises steeply into the blue sky.'

The monk said, 'In that case, you are a direct disciple of Shuangxi (Frost Creek) and a great-grandson of Fenyang.'

The Master said, 'A person without distant worries will surely have immediate troubles.'

Asked, 'What is Buddha (Buddha)?'

The Master said, 'The treasure hall is wide open, the entirety is revealed.'

The monk asked, 'How does one comprehend this?'

The Master said, 'The fragrance rises from the jade censer, everyone looks.'

Chan Master Zhijian of Jingci Temple in Hangzhou

Asked, 'What is Buddha (Buddha)?'

The Master said, 'The Wisdom Sun Peak is high.'

Asked, 'The path upward, the thousand sages (qiān shèng) do not transmit. What was the purpose of Bodhidharma's (Dámó) coming from the West?'

The Master said, 'For those who do not understand.'

The monk said, 'In that case, today a small offering brings a great encounter.'

The Master said, 'Indeed.'

Chan Master Sheng Hui of Shuangfeng Temple in Nanyue, Tanzhou

Asked, 'What is the family style of the Abbot?'

The Master said, 'After people return from the bird path, when clouds arise and rain passes.'

The monk said, 'Today I have personally seen Shuangfeng (Double Peak).'

The Master said, 'Especially inviting a bout of sorrow.' The monk stepped back and clapped once.

The Master said, 'Remember the topic of conversation.'

---

師云。青山疊疊。綠水滔滔。入理深談。如何話會。良久。云。伯牙雖會彈。須是子期聽。拍一拍。

上堂云。寒山把糞箕。拾得拈掃帚。寺主不知機。豐乾笑破口。大眾還會么。見月休觀指。歸家罷問程。拍禪床。下座。

上堂云。南番人泛船。塞北人搖櫓。波斯入大唐。須彌山作舞。是甚麼說話。

師元豐六年九月十七日。沐浴淨髮。辭眾寫偈云。

九十二光陰。分明對眾說。

遠洞散寒云。幽窗度殘月。

言訖坐逝。焚化。齒．頂皆不壞。上有五色異光。

洪州兜率道寬禪師

問。平常心是道。如何是平常心師云。左出右入。

僧曰。為什麼人人不曉。

師云。旋風千匝。尚有不周。

僧曰。周遍本然。為什麼不周。

師云。日月雖明。不照覆盆之下。

問。如何是前三三。后三三。

師云。數九不到九。

問。如何是佛法大意。

師云。點茶須是百沸湯。

僧曰。意旨如何。

師云。吃盡莫留滓。

問。一塵才起。大地全收。如何是一塵。

師云。水不洗水。

問。眾生本來成佛。為什麼有煩惱菩提。

師云。甘草甜。黃連苦。

僧曰。卻成兩段

【現代漢語翻譯】 現代漢語譯本 師父說：『青山層層疊疊，綠水波濤滾滾，深入探討真理，該如何談論體會呢？』停頓了很久，說：『伯牙雖然會彈琴，也必須有鐘子期來聽。』拍了一下。

上堂說法時說：『寒山（Hanshan）拿著糞箕，拾得（Shide）拿著掃帚。寺廟主持不知其中玄機，豐干（Fenggan）笑得合不攏嘴。各位是否領會了？看月亮就不要看手指，回家就不要再問路程。』拍了一下禪床，走下座位。

上堂說法時說：『南番（Nanfan，古代對南方少數民族地區的稱呼）人駕著船，塞北（Saibei，指長城以北的地區）人搖著櫓，波斯（Bosi，古代的波斯，即今天的伊朗）人來到大唐（Datang，唐朝）。須彌山（Sumeru，佛教中的聖山）也跳起舞來。』這是什麼意思呢？

師父在元豐六年九月十七日，沐浴凈身，向眾人告別，寫下偈語：

『九十二年的光陰，明白地向大家說了。

遠處的山洞散去寒冷的雲霧，幽靜的窗戶透進殘餘的月光。』

說完就坐化圓寂了。火化后，牙齒和頭頂都沒有損壞，上面還有五彩的光芒。

洪州（Hongzhou，古地名，今江西南昌一帶）兜率道寬禪師（Doushuai Daokuan）

有人問：『平常心是道，什麼是平常心？』師父說：『左出右入。』

僧人說：『為什麼人人都不明白？』

師父說：『即使旋風轉了一千圈，也有轉不到的地方。』

僧人說：『周遍一切本來就是這樣，為什麼還有不周到的地方？』

師父說：『即使日月光明普照，也照不到覆蓋著盆子的地方。』

有人問：『什麼是前三三，后三三？』

師父說：『數到九卻不到九。』

有人問：『什麼是佛法的大意？』

師父說：『點茶必須用沸騰的開水。』

僧人說：『其中的意思是什麼？』

師父說：『喝完就不要留下殘渣。』

有人問：『一塵才剛升起，整個大地都被包含其中。什麼是這一塵？』

師父說：『水不能洗水。』

有人問：『眾生本來就已成佛，為什麼還會有煩惱和菩提？』

師父說：『甘草是甜的，黃連是苦的。』

僧人說：『這樣就成了兩段了。』

【English Translation】 English version The Master said, 'Green mountains piled upon green mountains, the green waters surge and flow. Engaging in profound discussions of the truth, how should we speak of understanding? ' After a long pause, he said, 'Although Boya (Bo Ya, a famous musician in ancient China) could play the lute, he still needed Ziqi (Zi Qi, a man who understood Bo Ya's music) to listen.' He clapped once.

Ascending the hall, he said, 'Hanshan (Hanshan, a legendary Zen poet) holds the dung basket, Shide (Shi De, another legendary Zen poet) wields the broom. The abbot of the temple does not understand the opportunity, Fenggan (Fenggan, a monk who discovered Hanshan and Shide) laughs until his mouth breaks open. Does the assembly understand? When seeing the moon, stop looking at the finger; when returning home, stop asking about the journey.' He struck the Zen platform and descended.

Ascending the hall, he said, 'People from Nanfan (Nanfan, ancient term for southern ethnic minorities) sail boats, people from Saibei (Saibei, area north of the Great Wall) row oars, Persians (Bosi, ancient Persia, modern-day Iran) enter the Great Tang (Datang, Tang Dynasty). Mount Sumeru (Sumeru, the sacred mountain in Buddhism) dances. ' What is this saying?

On the seventeenth day of the ninth month of the sixth year of Yuanfeng, the Master bathed and purified his hair, bid farewell to the assembly, and wrote a verse:

'Ninety-two years of life, clearly spoken to the assembly.

Distant caves scatter cold clouds, secluded windows let in the waning moon.'

After speaking, he sat and passed away. After cremation, his teeth and crown remained intact, with five-colored light above.

Zen Master Daokuan (Daokuan) of Doushuai (Doushuai) Temple in Hongzhou (Hongzhou, ancient place name, around present-day Nanchang, Jiangxi)

Someone asked, 'Ordinary mind is the Way. What is ordinary mind?' The Master said, 'Left out, right in.'

The monk said, 'Why does everyone not understand?'

The Master said, 'Even if a whirlwind spins a thousand times, there are still places it doesn't reach.'

The monk said, 'Being all-pervasive is its original nature, why is there still incompleteness?'

The Master said, 'Although the sun and moon shine brightly, they do not illuminate beneath an overturned bowl.'

Someone asked, 'What is the former three-three, the latter three-three?'

The Master said, 'Counting to nine but not reaching nine.'

Someone asked, 'What is the great meaning of the Buddha-dharma?'

The Master said, 'When preparing tea, one must use boiling water.'

The monk said, 'What is the meaning of this?'

The Master said, 'After drinking it all, do not leave any residue.'

Someone asked, 'As soon as a single mote of dust arises, the entire earth is contained within it. What is this single mote of dust?'

The Master said, 'Water cannot wash water.'

Someone asked, 'Sentient beings are originally Buddhas, why is there affliction and Bodhi?'

The Master said, 'Licorice is sweet, Coptis is bitter.'

The monk said, 'Then it becomes two separate things.'

---

。

師云。不妨會得好。

問。既是一真法界。為什麼有千差萬別。

師云。根深葉盛。

僧打圓相。云。出得遮個也無。

師云。弄巧成拙。

問。有相身中無相身。如何是無相身。

師云。舌不出口。

問。如何是無明路上無生路。

師云。鬧市裡打磬。

僧曰。教中為什麼道永斷無明。方成佛道。

師云。方入圓。圓入方。

師云。向上提綱。盡轉無盡。向下舉唱。事屬多端。覿面相呈。何人知有。若向遮里透得。七通八達。自在遨遊。若透不得。滿目青山。自生障礙。喝一喝。

上堂云。少林妙訣。古佛家風。應用隨機。卷舒自在。如拳作掌。開合有時。似水成漚。起滅無定。動靜俱顯。語默全彰。萬用自然。不勞心力。到遮里。喚作順水放船。且道逆風舉棹。誰是好手。良久。云。弄潮須是弄潮人。喝一喝。云。珍重。

上堂云。法不可說。言語道斷。有念乖真。用心失本。倚天神劍。光爍四方。日月讓明。雲霞散彩。正當與么時。祖佛出來。也須乞命。良久。喝一喝。

上堂云。山高水冷。松老云閑。枕石漱流。隈巖養性。塵機自盡。佛事長新。彌勒釋迦。時時出現。大眾且道什麼處出現。良久云。石頭

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---

大底大。小底小。喝一喝。

福州古田資福善禪師

問。如何是佛。

師云。腳踏實地。

僧曰。意旨如何。

師云。仰面看天。

潭州大溈山密印寺德干禪師

問。如何是祖師西來意。

師云。水從山上出。

僧曰。意旨如何。

師云。溪澗豈能留。

問。如何是佛。

師云。身長丈六。

僧曰。意旨如何。

師云。足襯雙蓮。

師云。山花似錦。文殊撞著眼睛。幽鳥綿蠻。觀音塞卻耳際。諸仁者。更思量個甚麼。昨夜三更睡不著。翻身捉得普賢。貶向無生國里。一覺直至天明。今朝又得與諸人相見說夢。噫。是甚麼說話。以拄杖卓一下。

全州靈山本言禪師

問。如何是佛。

師云。誰教你恁么問。

僧曰。今日起動和尚也。

師云。謝訪及。

師云。不用愛聖。聖是虛名。不用厭凡。凡是妄立。若得聖凡情盡。便乃大智現前。即如如佛。還信得及么。若信得及去。與釋迦不別。若信不及。且止宿草菴。三十年後。鼻孔遼天。不得錯怪人。拂子擊禪床一下。

湖州羅漢居奉禪師

問。如何是最初一句。

師云。未問已前。

僧曰。如何是末後一句

【現代漢語翻譯】 現代漢語譯本 大的就大，小的就小，喝一口吧。

福州古田資福善禪師

問：什麼是佛？

禪師說：腳踏實地。

僧人問：這其中的意思是什麼？

禪師說：仰面看天。

潭州大溈山密印寺德干禪師

問：什麼是祖師西來意？（Bodhidharma's intention in coming from the West）

禪師說：水從山上流出。

僧人問：這其中的意思是什麼？

禪師說：溪澗怎麼能留住它呢？

問：什麼是佛？

禪師說：身長一丈六。

僧人問：這其中的意思是什麼？

禪師說：腳下襯著雙蓮。

禪師說：山花燦爛如錦，文殊（Manjusri）撞見了眼睛；幽靜的鳥兒鳴叫婉轉，觀音（Avalokitesvara）堵塞了耳際。各位仁者，還思量個什麼呢？昨夜三更睡不著，翻身捉住了普賢（Samantabhadra），貶到無生國里。一覺睡到天亮，今早又能和各位相見說夢。噫！這是什麼話？用拄杖敲擊一下。

全州靈山本言禪師

問：什麼是佛？

禪師說：誰教你這麼問的？

僧人問：今天驚動了和尚您。

禪師說：謝謝你的拜訪。

禪師說：不用愛慕聖人，聖只是虛名；不用厭惡凡人，凡是妄立的。如果聖凡之情都消盡，那麼大智慧就會顯現，那就是如如佛。還相信得及嗎？如果相信得及，就和釋迦（Sakyamuni）沒有分別。如果相信不及，那就暫且住在草菴里，三十年後，鼻孔朝天，不要錯怪人。用拂子敲擊禪床一下。

湖州羅漢居奉禪師

問：什麼是最初一句？

禪師說：在沒問之前。

僧人問：什麼是末後一句？

【English Translation】 English version Big is big. Small is small. Take a sip.

Zen Master Zifu Shan of Gushan Zifu Temple, Fuzhou

Question: What is Buddha?

The Master said: Feet firmly on the ground.

The monk asked: What is the meaning of this?

The Master said: Look up at the sky.

Zen Master Degan of Miyin Temple on Mount Dawei, Tanzhou

Question: What is the meaning of Bodhidharma's intention in coming from the West?

The Master said: Water flows from the mountain.

The monk asked: What is the meaning of this?

The Master said: How can streams and valleys retain it?

Question: What is Buddha?

The Master said: The body is sixteen feet tall.

The monk asked: What is the meaning of this?

The Master said: Feet supported by twin lotuses.

The Master said: Mountain flowers are like brocade; Manjusri bumps into the eyes. Secluded birds sing softly; Avalokitesvara blocks the ears. Good people, what else are you pondering? Last night, I couldn't sleep at the third watch, turned over and caught Samantabhadra, banished him to the land of no-birth. I slept until dawn, and this morning I can meet with you all again to talk about dreams. Alas! What is this talk? He struck the ground once with his staff.

Zen Master Benyan of Lingshan Temple, Quanzhou

Question: What is Buddha?

The Master said: Who taught you to ask like that?

The monk said: Today I have disturbed the Abbot.

The Master said: Thank you for your visit.

The Master said: No need to love the saintly, 'saint' is just an empty name. No need to dislike the mundane, 'mundane' is falsely established. If the feelings for both saintly and mundane are exhausted, then great wisdom will appear, which is the Thus Come Buddha. Can you believe it? If you can believe it, you are no different from Sakyamuni. If you can't believe it, then stay in the thatched hut for now. After thirty years, your nostrils will point to the sky. Don't blame others wrongly. He struck the Zen bed once with his whisk.

Zen Master Jufeng of Luohan Temple, Huzhou

Question: What is the very first sentence?

The Master said: Before you asked.

The monk asked: What is the very last sentence?

---

。

師云。一言已出。

師云。最初末後句。衲僧皆罔措。更擬問如何。嚴冬發和氣。卓拄杖。

澧州壽聖院景韶禪師

問。師登丈室。如何指南。

師云。上來下去。

僧曰。流通於世也。師喝一喝。僧禮拜。

師云。靜處薩婆訶。

上堂云。法本無涯際。毫端現十方。直饒玄會得。未免雪加霜。喝一喝。

澧州藥山義銑禪師

問。擬心即差。動念即乖。如何即是。

師云。兵隨印轉。將逐符行。

問。文殊問疾。維摩默然。意旨如何。

師云。鼻孔遼天。

問。八風吹不動底人是何境界。

師云。須彌山。

上堂云。山僧活計。日日一般。云橫碧岫。松柏崢嶸。清風滿戶。明月盈堂。有眼者辨取。無眼者顢頇。且道不落見聞一句作么生道。良久。云。木人夜半穿靴去。石女天明戴帽歸。咄。

湖州廣法禪院源禪師

問。如何是祖師西來意。

師云。磚頭瓦片。

問。如何是佛。

師云。火𦦨里出頭。

僧曰。意旨如何。

師云。頭紅面赤。

問。行腳不逢人時如何。

師云。千年桃核。

僧曰。逢人時如何。

師云。根生土長。

【現代漢語翻譯】 現代漢語譯本： 　　師云：『一言既出。』 　　師云：『最初末後句，衲僧（指僧人）皆罔措。更擬問如何？嚴冬發和氣。』卓拄杖。 　　澧州（地名）壽聖院景韶禪師 　　問：『師登丈室（方丈的房間），如何指南？』 　　師云：『上來下去。』 　　僧曰：『流通於世也。』師喝一喝。僧禮拜。 　　師云：『靜處薩婆訶（梵語，意為迅速成就）。』 　　上堂云：『法本無涯際，毫端現十方。直饒玄會得，未免雪加霜。』喝一喝。 　　澧州（地名）藥山義銑禪師 　　問：『擬心即差，動念即乖，如何即是？』 　　師云：『兵隨印轉，將逐符行。』 　　問：『文殊（菩薩名）問疾，維摩（居士名）默然，意旨如何？』 　　師云：『鼻孔遼天。』 　　問：『八風（利、衰、毀、譽、稱、譏、苦、樂）吹不動底人是何境界？』 　　師云：『須彌山（佛教中的山名）。』 　　上堂云：『山僧活計，日日一般。云橫碧岫，松柏崢嶸。清風滿戶，明月盈堂。有眼者辨取，無眼者顢頇。且道不落見聞一句作么生道？』良久。云：『木人夜半穿靴去，石女天明戴帽歸。』咄。 　　湖州廣法禪院源禪師 　　問：『如何是祖師西來意？』 　　師云：『磚頭瓦片。』 　　問：『如何是佛？』 　　師云：『火𦦨里出頭。』 　　僧曰：『意旨如何？』 　　師云：『頭紅面赤。』 　　問：『行腳不逢人時如何？』 　　師云：『千年桃核。』 　　僧曰：『逢人時如何？』 　　師云：『根生土長。』

【English Translation】 English version: The Master said, 'A word has already been spoken.' The Master said, 'The first and last phrase, all monks are at a loss. Still intending to ask how? A warm breath in the dead of winter.' He struck his staff. Zen Master Jingshao of Shousheng Monastery in Lizhou (place name) Asked, 'Master ascends the abbot's room, how do you point the way?' The Master said, 'Up and down.' The monk said, 'Circulating in the world.' The Master gave a shout. The monk bowed. The Master said, 'Quiet place, Svaha (Sanskrit, meaning may it be swiftly accomplished).' Ascending the hall, he said, 'The Dharma is boundless, appearing in the ten directions at the tip of a hair. Even if you profoundly understand, you cannot avoid adding snow to frost.' He gave a shout. Zen Master Yixian of Yaoshan in Lizhou (place name) Asked, 'To contemplate with the mind is to err, to stir a thought is to deviate, what then is it?' The Master said, 'The soldiers move as the seal turns, the generals follow the talisman's command.' Asked, 'Manjusri (Bodhisattva's name) inquires about the illness, Vimalakirti (a lay Buddhist's name) is silent, what is the meaning?' The Master said, 'Nostrils reaching the sky.' Asked, 'What is the state of a person unmoved by the eight winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and joy)?' The Master said, 'Mount Sumeru (name of a mountain in Buddhism).' Ascending the hall, he said, 'This mountain monk's livelihood is the same every day. Clouds stretch across the green peaks, pines and cypresses stand tall. A clear breeze fills the house, a bright moon fills the hall. Those with eyes discern it, those without eyes are muddleheaded. Tell me, how do you speak a phrase that does not fall into seeing and hearing?' After a long pause, he said, 'A wooden man goes out in boots in the middle of the night, a stone woman returns wearing a hat at dawn.' Tut!' Zen Master Yuan of Guangfa Monastery in Huzhou Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Bricks and tiles.' Asked, 'What is Buddha?' The Master said, 'Emerging from the fire pit.' The monk said, 'What is the meaning?' The Master said, 'Head red, face flushed.' Asked, 'What if one doesn't meet anyone while wandering?' The Master said, 'Thousand-year-old peach pit.' The monk said, 'What if one meets someone?' The Master said, 'Roots grow and flourish in the soil.'

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問。如何是無縫塔。

師云。掘不得。

僧曰。如何是塔中人。

師云。無面目。

問。鬧市取靜時如何。

師云。冤不可結。

僧曰。如何是吹毛劍。

師云。竹片。

問。師子未出窟時如何。

師云。事持牙爪。

僧曰。出后如何。

師云。抖擻衣毛。

僧曰。謝師答話。

師云。撥不轉。

問。塵中如何辨主。

師云。短檐帽子。長腳幞頭。

問。如何是正法眼。

師云。眉毛下。

僧曰。便與么會時如何。

師云。瞳兒笑點頭。

問。如何是向上事。

師云。日月星辰。

僧曰。如何是向下事。

師云。地獄鑊湯。

問。如何是究竟事。

師云。秋風黃葉落。

僧曰。莫便是和尚見處。

師云。春來依舊生。

問。萬里無雲時如何。

師云。猢猻忍餓。

僧曰。乞師拯濟。

師云。什麼火色。

問。古人拈槌舉拂。意旨如何。

師云。白日無閑人。

僧曰。如何承當。

師云。如風過耳。

問。握劍當胸時如何。

師云。老鴉成隊。

僧曰。正是和尚

【現代漢語翻譯】 現代漢語譯本 問：什麼是無縫塔？ 師父說：挖不得。 僧人問：什麼是塔中人？ 師父說：沒有面目。 問：在喧鬧的市集中如何取靜？ 師父說：冤仇不可結。 僧人問：什麼是吹毛劍？ 師父說：竹片。 問：獅子未出洞穴時如何？ 師父說：依靠牙爪。 僧人問：出來后如何？ 師父說：抖擻身上的毛。 僧人問：感謝師父的回答。 師父說：撥不動。 問：在塵世中如何辨別主人？ 師父說：短檐帽子，長腳幞頭（古代的一種頭巾）。 問：什麼是正法眼？ 師父說：眉毛下。 僧人問：如果這樣理解時如何？ 師父說：眼珠兒笑著點頭。 問：什麼是向上之事？ 師父說：日月星辰。 僧人問：什麼是向下之事？ 師父說：地獄鑊湯（地獄中烹煮罪人的刑具）。 問：什麼是究竟之事？ 師父說：秋風黃葉落。 僧人問：莫非這就是和尚您的見解？ 師父說：春天來了依舊生長。 問：萬里無雲時如何？ 師父說：猢猻（猴子）忍餓。 僧人問：乞求師父救濟。 師父說：什麼火色？ 問：古人拈槌舉拂（禪宗常用的動作），意旨如何？ 師父說：白日無閑人。 僧人問：如何承擔？ 師父說：如風過耳。 問：握劍當胸時如何？ 師父說：老鴉成隊。 僧人問：這正是和尚您的...

【English Translation】 English version Question: What is a seamless pagoda (wufeng ta)? The Master said: It cannot be dug. The monk asked: What is the person inside the pagoda? The Master said: Without a face. Question: How to find stillness in a noisy market? The Master said: Grievances should not be formed. The monk asked: What is a hair-splitting sword (chuimao jian)? The Master said: A bamboo sliver. Question: What is it like when the lion (shizi) has not yet left its cave? The Master said: Relying on teeth and claws. The monk asked: What about after it comes out? The Master said: Shaking its fur. The monk asked: Thank you for your answer, Master. The Master said: Cannot be turned. Question: How to distinguish the master in the dust? The Master said: A short-brimmed hat, a long-footed turban (futou). Question: What is the eye of the true Dharma (zhengfa yan)? The Master said: Below the eyebrows. The monk asked: What if I understand it like this? The Master said: The pupils smile and nod. Question: What is the matter of ascending? The Master said: The sun, moon, and stars. The monk asked: What is the matter of descending? The Master said: Hell's cauldron of boiling soup (huotang). Question: What is the ultimate matter? The Master said: Autumn wind, yellow leaves falling. The monk asked: Is that perhaps the Master's view? The Master said: Spring comes and they still grow. Question: What is it like when there are no clouds for ten thousand miles? The Master said: The monkey (husun) endures hunger. The monk asked: I beg the Master for salvation. The Master said: What color of fire? Question: What is the meaning of the ancients picking up the mallet and raising the whisk (nianchui jufu)? The Master said: There are no idle people in broad daylight. The monk asked: How to undertake it? The Master said: Like wind passing the ears. Question: What is it like when holding a sword to the chest? The Master said: Crows form a flock. The monk asked: This is exactly your...

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見處。

師云。蛇穿鼻孔。僧拂袖便出。

師云。大眾相送。

問。從上諸聖向什麼處行履。

師云。十字街頭。

僧曰。與么則敗闕也。

師云。知你不到遮田地。

僧曰。到后如何。

師云。家常茶飲。

問。祖意教意。是同是別。

師云。乾薑附子。

僧曰。與么則不同也。

師云。冰片雲團。

上堂云。春雨微微。檐頭水滴。聞聲不悟。歸堂面壁。

上堂云。若論大道。直教杼山無開口處。你諸人試開口看。

僧便問。如何是大道。

師云。擔不起。

僧曰。為什麼擔不起。

師云。大道。

師云。若論此事。切莫道著。道著即頭角生。

有僧出衆云。頭角生也。

師云。禍事。

僧曰。某甲罪過。

師云。龍頭蛇尾。伏惟珍重。

師壽八十一歲。元豐八年十月十二日晚。無疾。淨髮沐浴。書偈云。

雪𩯭霜髭九九年。半肩毳衲書諸緣。

廓然笑指浮雲散。玉兔流光照大千。

擲筆。趺坐而逝。

洪州百文惟政禪師

開堂日。升座拈香云。大眾會么。南源嶺上石筍抽條。枯木堂前霜花吐蕊。非常之事。豈敢囊藏。學

無常師。理長即就。遂趺坐。

問。師唱誰家曲。宗風嗣阿誰。

師云。已在言前。

僧曰。恁么則臨濟兒孫。石霜嫡子。

師云。莫亂卜度。

僧曰。爭柰石筍抽條。霜花吐蕊。

師云。一任流通。

南嶽谷泉大道

師參慈明。才至寢堂。慈明問曰。白雲橫谷口。遊人何處來。

師顧視左右云。夜來何處火。燒出古人墳。

慈明曰。未在。更道。師作虎聲。慈明打一坐具。師接住。推向禪床上。慈明卻作虎聲。師呵呵大笑。

慈明揖云。且坐喫茶。

師乃云。吾參七十一員善知識。唯師有巴鼻。臨濟一宗。在師行矣。

滁州瑯瑘山惠覺廣照禪師法嗣

洪州泐潭山曉月禪師

豫章人也。性若天資。聰如神授。六經百子．三藏五乘。凡一舒捲。洞明淵奧。參瑯瑘廣照。密傳心印。五百云眾。推為上首。后出世四十餘年。每日三時發揮宗教。略無少怠。其訓學徒若此。坐滅道濟庵。

問。師唱誰家曲。宗風嗣阿誰。

師云。望月臺前云冪冪。白龍泉畔水潺潺。

僧曰。與么則瑯瑘嫡子。臨濟兒孫。

師云。聽事不真。喚鐘作甕。

問。修多羅教如標月指。未審指個什麼。

師云。請

【現代漢語翻譯】 現代漢語譯本 無常師（法號）來到，住持理長立刻迎接，於是無常師盤腿坐下。

僧人問道：『您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』

無常師說：『已經在言語之前了。』

僧人說：『這麼說來，您是臨濟（Linji）的兒孫，石霜（Shishuang）的嫡傳弟子。』

無常師說：『不要胡亂猜測。』

僧人說：『奈何石筍抽條，霜花吐蕊，這是無法否認的事實。』

無常師說：『任憑它流通。』

南嶽谷泉大道（地名）

無常師參訪慈明（Ciming），剛到寢堂，慈明問道：『白雲橫在谷口，遊人從哪裡來？』

無常師顧視左右，說：『昨夜哪裡失火了？燒出了古人的墳墓。』

慈明說：『還不到位，再說。』無常師作虎嘯聲，慈明打了一下坐具。無常師接住坐具，推向禪床。慈明也作虎嘯聲，無常師哈哈大笑。

慈明作揖說：『請坐，喝茶。』

無常師於是說：『我參訪過七十一位善知識，只有您有真本事。臨濟一宗，要靠您來發揚光大了。』

滁州瑯瑘山惠覺廣照禪師（Langye Guangzhao Chanshi）法嗣

洪州泐潭山曉月禪師（Xiaoyue Chanshi）

是豫章人。天性聰慧，如同神授。六經百子、三藏五乘，只要稍微翻閱，就能洞明其中的深奧。參訪瑯瑘廣照禪師，秘密地傳授了心印。五百云眾，推舉他為首座。後來出世弘法四十餘年，每天三個時辰闡發宗教義理，沒有絲毫懈怠。他訓導學徒就是這樣。在道濟庵坐化。

僧人問道：『您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』

曉月禪師說：『望月臺前雲霧瀰漫，白龍泉畔流水潺潺。』

僧人說：『這麼說來，您是瑯瑘的嫡傳弟子，臨濟的兒孫。』

曉月禪師說：『聽事不真，把鐘叫作甕。』

僧人問道：『修多羅（Sutra，佛經）的教義如同標月的指頭，不知道指的是什麼？』

曉月禪師說：『請。』

【English Translation】 English version Venerable Wuchang (his Dharma name) arrived, and the abbot Lizhang immediately greeted him. Then, Venerable Wuchang sat in the lotus position.

A monk asked: 'Whose tune do you sing? Whose lineage of Zen do you inherit?'

Venerable Wuchang said: 'It is already before words.'

The monk said: 'In that case, you are a descendant of Linji (Linji), and a direct disciple of Shishuang (Shishuang).'

Venerable Wuchang said: 'Do not make wild guesses.'

The monk said: 'How can one deny the fact that stone bamboos are sprouting and frost flowers are blooming?'

Venerable Wuchang said: 'Let it circulate freely.'

Dadao of Guquan, Nanyue (place name)

Venerable Wuchang visited Ciming (Ciming). As soon as he arrived at the sleeping quarters, Ciming asked: 'White clouds lie across the mouth of the valley. Where do the travelers come from?'

Venerable Wuchang looked around and said: 'Where was the fire last night? It burned out the tombs of the ancients.'

Ciming said: 'Not yet. Say more.' Venerable Wuchang made the sound of a tiger. Ciming struck a sitting mat. Venerable Wuchang caught the mat and pushed it onto the Zen bed. Ciming also made the sound of a tiger. Venerable Wuchang laughed heartily.

Ciming bowed and said: 'Please sit and have some tea.'

Venerable Wuchang then said: 'I have visited seventy-one good teachers, but only you have true ability. The Linji school depends on you to carry it forward.'

Dharma successor of Chan Master Huijue Guangzhao (Huijue Guangzhao Chanshi) of Mount Langye in Chuzhou

Chan Master Xiaoyue (Xiaoyue Chanshi) of Mount Letan in Hongzhou

He was a native of Yuzhang. His nature was intelligent, as if divinely bestowed. He could understand the profound mysteries of the Six Classics, the Hundred Schools of Thought, the Three Pitakas, and the Five Vehicles with just a brief perusal. He visited Chan Master Langye Guangzhao and secretly received the transmission of the mind-seal. The five hundred monks regarded him as their leader. Later, he propagated the Dharma for more than forty years, expounding the religious teachings three times a day without the slightest懈怠. This was how he instructed his disciples. He passed away while sitting in meditation at Daoji Hermitage.

A monk asked: 'Whose tune do you sing? Whose lineage of Zen do you inherit?'

Chan Master Xiaoyue said: 'Misty clouds before the Moon-Gazing Terrace, murmuring waters beside the White Dragon Spring.'

The monk said: 'In that case, you are a direct disciple of Langye and a descendant of Linji.'

Chan Master Xiaoyue said: 'Hearing is not true; calling a bell a jar.'

A monk asked: 'The teachings of the Sutras (Sutra) are like a finger pointing at the moon. What, I wonder, does it point to?'

Chan Master Xiaoyue said: 'Please.'

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高著眼。

僧曰。曙色未分人盡望。及乎天曉也尋常。

師云。年衰鬼弄人。

蘇州永安定慧院起信海印禪師

問。如何是佛法的的大意。

師云。湘源斑竹杖。

僧曰。不會。

師云。枝枝帶淚痕。

問。如何是平常句。

師云。三腳蝦䗫背巨鰲。

僧曰。如何是玄妙無私句。

師云。白雲覆青山。

僧曰。如何是體明無盡句。

師云。須彌頂上浪滔天。

僧曰。三句外。還有向上事也無。

師云。天臺．南嶽。

問。覿面相呈時如何。

師云。好個問頭。

僧曰。何不領話。

師云。我不識你話頭。

問。如何是第一句。

師云。那吒忿怒。

僧曰。如何是第二句。

師云。衲僧罔措。

僧曰。如何是第三句。

師云。西天此土。

上堂云。摩竭掩室。計校未成。毗耶杜詞。伎倆俱盡。一棒一喝。未稱衲僧。舉拂揚眉。殘羹餿飯。諸仁者。山僧與么說話。為佗閑事長無明。且道不傷物義句作么生道。良久。云。常愛嶺南深臘里。雪中初綻一枝梅。

上堂云。春風乍回。春景相催。枯夢欲發未發。柳眼似開不開。堪羨漁家江上景。數峰

{ "translations": [ "現代漢語譯本", "高著眼。", "", '僧人問：「黎明前的曙光，人人都翹首盼望，等到天亮了，也就覺得平常了。」', "", '禪師說：「年老體衰，被鬼捉弄。」', "", "蘇州永安定慧院起信海印禪師", "", '問：「什麼是佛法的大意？」', "", '禪師說：「湘江源頭的斑竹杖。」（湘江源頭的竹子，上面有斑點，比喻佛法的深奧）', "", '僧人說：「不明白。」', "", '禪師說：「枝枝都帶著淚痕。」', "", '問：「什麼是平常的語句？」', "", '禪師說：「三隻腳的蝦蟆揹著巨大的鰲。」', "", '僧人問：「什麼是玄妙無私的語句？」', "", '禪師說：「白雲覆蓋著青山。」', "", '僧人問：「什麼是本體光明無盡的語句？」', "", '禪師說：「須彌山頂上波濤洶涌。」（須彌山：佛教中的世界中心）', "", '僧人問：「這三句之外，還有更進一步的境界嗎？」', "", '禪師說：「天臺山、南嶽山。」（天臺山、南嶽山：中國佛教名山，暗示更深遠的修行境界）', "", '問：「當面相見時如何？」', "", '禪師說：「好一個問題。」', "", '僧人說：「為什麼不領會我的話？」', "", '禪師說：「我不明白你的話頭。」', "", '問：「什麼是第一句？」', "", '禪師說：「那吒（Nata）忿怒。」（那吒：佛教護法神，象徵降魔）', "", '僧人問：「什麼是第二句？」', "", '禪師說：「衲僧（Buddhist monk）不知所措。」', "", '僧人問：「什麼是第三句？」', "", '禪師說：「西天（Western Heaven）此土（this land）。」（西天：指印度，佛教發源地；此土：指中國）', "", '上堂說法時說：「摩竭（Makara）閉門不出，計較尚未完成；毗耶（Viyaya）杜口不言，伎倆全部用盡。一棒一喝，還不能算是真正的衲僧；舉拂揚眉，不過是殘羹剩飯。各位仁者，我這樣說話，是爲了無事生出煩惱。那麼，不傷物義的語句該怎麼說呢？」停頓了很久，說：「我常常喜愛嶺南深冬時節，雪中初開的一枝梅花。」', "", '上堂說法時說：「春風剛剛吹回，春景相互催促。枯萎的夢想要發芽卻還沒有發芽，柳樹的眼睛似開非開。真令人羨慕漁家在江上的景色，數座山峰……」' ], "english_translations": [ "English version", "High perspective.", "", 'A monk said, \'Before dawn, everyone looks forward to the light. But when it dawns, it seems ordinary.\'', "", 'The Master said, \'Old age makes one vulnerable to being tricked by ghosts.\'', "", "Chan Master Qixin Haiyin of Yong』an Dinghui Monastery in Suzhou", "", 'Asked, \'What is the great meaning of the Buddha-dharma (Buddha's teachings)?\'",', "", 'The Master said, \'A bamboo staff from the source of the Xiang River (Xiang River).\'. (The bamboo from the source of the Xiang River has spots, symbolizing the profundity of the Buddha-dharma)', "", 'The monk said, \'I don』t understand.\'', "", 'The Master said, \'Each branch carries traces of tears.\'', "", 'Asked, \'What is an ordinary phrase?\'', "", 'The Master said, \'A three-legged toad carries a giant turtle on its back.\'', "", 'The monk asked, \'What is a mysterious and selfless phrase?\'', "", 'The Master said, \'White clouds cover the green mountains.\'', "", 'The monk asked, \'What is a phrase of complete and inexhaustible enlightenment?\'', "", 'The Master said, \'Waves surge on the summit of Mount Sumeru (Mount Sumeru).\'. (Mount Sumeru: the center of the world in Buddhism)', "", 'The monk asked, \'Beyond these three phrases, is there anything further to be attained?\'', "", 'The Master said, \'Mount Tiantai (Tiantai Mountain), Mount Nanyue (Nanyue Mountain).\'. (Tiantai Mountain and Nanyue Mountain: famous Buddhist mountains in China, implying a deeper realm of practice)', "", 'Asked, \'What is it like when facing each other directly?\'', "", 'The Master said, \'What a fine question!\'', "", 'The monk said, \'Why don』t you understand my words?\'', "", 'The Master said, \'I don』t understand the point of your words.\'', "", 'Asked, \'What is the first phrase?\'', "", 'The Master said, \'Nata (Nata) is furious.\'. (Nata: a Buddhist protector deity, symbolizing subduing demons)', "", 'The monk asked, \'What is the second phrase?\'', "", 'The Master said, \'A Buddhist monk (Buddhist monk) is at a loss.\'', "", 'The monk asked, \'What is the third phrase?\'', "", 'The Master said, \'The Western Heaven (Western Heaven), this land (this land).\'. (Western Heaven: refers to India, the origin of Buddhism; this land: refers to China)', "", 'Ascending the Dharma hall, he said, \'Makara (Makara) remains in his room, his calculations unfinished; Viyaya (Viyaya) keeps silent, his tricks all exhausted. A shout or a blow is not yet a true monk; raising a whisk or eyebrows is just leftovers. Dear friends, my speaking like this is to create ignorance out of nothing. So, how should one speak a phrase that does not harm the essence of things?\' After a long pause, he said, \'I always love the deep winter in Lingnan, when a branch of plum blossoms blooms for the first time in the snow.\'', "", 'Ascending the Dharma hall, he said, \'The spring breeze has just returned, and the spring scenery urges each other on. Withered dreams want to sprout but have not yet sprouted, and the willow eyes seem to open but are not yet open. How enviable is the scene of the fishing family on the river, with several peaks...\'' ] }

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如𦘕碧崔嵬。諸仁者。且道于佛法中是何時節。良久。云。欲得不招無間業。莫謗如來正法輪。

上堂云。泥蛇咬石鰲。露柱啾啾叫。須彌打一棒。閻老呵呵笑。參。

上堂云。若識般若。即被般若縛。若不識般若。亦是般若縛。識與不識。拈放一邊。卻問諸人。如何是般若體。參堂去。

上堂云。有時一喝。壁立千仞。有時一喝。四楞搭地。遂喝一喝。云。且道落在什麼處。你若辨得。也好與一喝。拍禪床一下。

上堂云。鶯聲闌。蟬聲急。入水烏龜頭不濕。鷺鶿飛入蘆花叢。雪月交輝俱不及。咄。

福州白鹿山顯端禪師

姓周氏。本州閩清縣人也。受具之後。遊歷江淮。始到廬山祖印林禪師法席。迨餘一紀。未息疑情。晚扣滁陽廣照禪師之室。一見動容。即悟其旨。后歸止甌閩。命住地藏。道行大播。知府密學蔡侯聞師德譽。遷居白鹿。兩住大剎四十六年。壽八十四。

元豐七載七月十二日。集眾說偈云。

來說生兮去說滅。二人證龜成一鱉。

悟心禪客若為論。水裡銀蟾天上月。

言畢而逝。

問。佛佛授手。祖祖相傳。傳得底事。請師指示。

師云。家有千金之帚。不自知非。

僧曰。也知師得親承旨。還許學人授也無。

【現代漢語翻譯】 現代漢語譯本：

如𦘕碧崔嵬（形容山勢高峻）。諸位仁者，請問在佛法中，這是什麼時節？（停頓良久）說：『想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』 上堂說法：泥做的蛇咬了石頭做的鰲，露柱（寺廟中的柱子）也啾啾地叫了起來。用須彌山打了一棒，閻王老子也呵呵地笑了。參！ 上堂說法：如果認識了般若（智慧），就被般若束縛；如果不認識般若，也被般若束縛。認識與不認識，都放到一邊。反過來問各位，什麼是般若的本體？參堂去！ 上堂說法：有時一聲棒喝，如壁立千仞；有時一聲棒喝，四角朝下。於是喝一聲，說：『且說落在什麼地方？』你們如果辨別得出，也好賞你們一喝。』拍禪床一下。 上堂說法：鶯的叫聲稀疏了，蟬的叫聲急促了。入水的烏鴉羽毛不濕，白鷺飛入蘆葦花叢，雪月交輝都比不上（此情此景）。咄！ 福州白鹿山顯端禪師 姓周，是本州閩清縣人。受具足戒后，遊歷江淮一帶，最初到廬山祖印林禪師的座下，待了十多年，疑情未消。後來拜訪滁陽廣照禪師，一見面就被打動，立刻領悟了他的旨意。之後回到甌閩一帶，住在地藏寺，道行廣為傳播。知府密學蔡侯聽說了禪師的德行和聲譽，遷居到白鹿寺。兩次住持大寺四十六年，享年八十四歲。 元豐七年七月十二日，召集眾人說了偈語： 說來說生，去來說滅，兩個人爭論烏龜，結果變成一隻鱉。 領悟心性的禪客要如何評論？就像水裡的銀色蟾蜍和天上的月亮。 說完就去世了。 問：佛佛授手，祖祖相傳，傳的是什麼？請師父指示。 師父說：家裡有千金的掃帚，卻不知道自己的錯誤。 僧人說：也知道師父您得到了親自傳承的宗旨，還允許學人接受傳承嗎？

【English Translation】 English version:

Like towering, verdant peaks. Esteemed ones, tell me, in the context of the Buddha-dharma, what season is this? (Pauses for a long time.) Saying: 'If you wish to avoid the karma of incessant hell, do not slander the True Dharma wheel of the Tathagata (another name for the Buddha).' Ascending the hall to preach: A mud snake bites a stone turtle, the pillar in the temple chirps and cries. Strike Mount Sumeru (a sacred mountain) with a staff, and Yama (the lord of death) laughs heartily. Meditate! Ascending the hall to preach: If you recognize Prajna (wisdom), you are bound by Prajna; if you do not recognize Prajna, you are also bound by Prajna. Recognizing or not recognizing, put them aside. Instead, I ask you all, what is the essence of Prajna? Go to the meditation hall! Ascending the hall to preach: Sometimes a shout is like a wall standing a thousand fathoms high; sometimes a shout causes the four corners to fall to the ground. Then, giving a shout, he says: 'Tell me, where does it land?' If you can discern it, I will reward you with a shout as well.' Slaps the Zen meditation platform once. Ascending the hall to preach: The song of the oriole fades, the sound of the cicada becomes urgent. A crow entering the water does not get wet. An egret flies into a reed flower bush, the mingling of snow and moon cannot compare (to this scene). Tut! Zen Master Xianduan of Bailu Mountain in Fuzhou His surname was Zhou, and he was a native of Minqing County in this prefecture. After receiving the full precepts, he traveled to the Jianghuai area, initially arriving at the seat of Zen Master Zuyinlin of Mount Lu. He stayed for more than a decade, but his doubts were not resolved. Later, he visited Zen Master Guangzhao of Chuyang, and upon meeting him, he was moved and immediately understood his meaning. Afterwards, he returned to the Oumin area and resided at Dizang Temple, where his virtuous conduct spread widely. The prefect, Cai Hou, heard of the Zen master's virtue and reputation and moved him to Bailu Temple. He resided in these large temples for forty-six years, and lived to be eighty-four years old. On the twelfth day of the seventh month of the seventh year of Yuanfeng, he gathered the assembly and spoke a verse: Speaking of coming speaks of birth, speaking of going speaks of extinction, two people arguing about a turtle become one turtle (a pun, implying disagreement leads to a worse outcome). How should a Zen practitioner who has awakened to the mind comment? Like a silver toad in the water and the moon in the sky. After speaking, he passed away. Question: Buddha hands it to Buddha, patriarchs transmit to patriarchs, what is being transmitted? Please instruct us, Master. The Master said: One has a broom worth a thousand gold, yet does not know one's own faults. The monk said: I also know that you, Master, have received the directly transmitted teachings. Will you also allow students to receive the transmission?

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師云。車無一尺之輪。焉能到遠。

問。如何是教意。

師云。楞伽會上。

僧曰。如何是祖意。

師云。熊耳山前。

僧曰。祖意教意。相去幾何。

師云。寒松連翠竹。秋水對紅蓮。

問。如何是不動尊。

師云。長安路上。來往憧憧。

僧曰。猶是動底。

師云。徒消人食。浪費人衣。

問。魯祖面壁。意旨如何。

師云。睡不著。

問。如何是道。

師云。九州百越。

僧曰。如何是道中人。

師云。乘肥衣錦。

問。如何是大善知識。

師云。持刀按劍。

僧曰。為什麼如此。

師云。禮防君子。

問。如何是異類。

師云。鴉巢生鳳。

問。寒暑到來。如何迴避。

師云。千株松下。

僧曰。意旨何如。

師云。倒臥橫眠。

問。如何是佛。

師云。商州客。

問。如何是祖。

師云。嶺南僧。

僧曰。如何是法。

師云。村歌社舞。

僧曰。如何是學人行履處。

師云。左腳踏衡山。右腳踏北海。

上堂云。摩騰入漢。肉上剜瘡。僧會來吳。眼中添屑。達磨九

【現代漢語翻譯】 現代漢語譯本： 　　師父說：『車子沒有哪怕一寸的車輪，怎麼能夠到達遠方？』 　　問：『什麼是教意？』 　　師父說：『《楞伽經》（Laṅkāvatāra Sūtra）會上。』 　　僧人說：『什麼是祖意？』 　　師父說：『熊耳山（Xionger Mountain）前。』 　　僧人說：『祖意和教意，相差多少？』 　　師父說：『寒冷的松樹連線著翠綠的竹子，秋天的水面映襯著紅色的蓮花。』 　　問：『什麼是不動尊（Acala）？』 　　師父說：『長安（Chang'an）路上，來來往往，熙熙攘攘。』 　　僧人說：『這仍然是動的狀態。』 　　師父說：『白白消耗別人的食物，浪費別人的衣服。』 　　問：『魯祖（指達摩祖師，Bodhidharma）面壁，意旨如何？』 　　師父說：『睡不著。』 　　問：『什麼是道？』 　　師父說：『九州百越（指中國各地）。』 　　僧人說：『什麼是道中人？』 　　師父說：『乘坐肥壯的馬，穿著華麗的絲綢。』 　　問：『什麼是大善知識？』 　　師父說：『拿著刀，按著劍。』 　　僧人說：『為什麼這樣做？』 　　師父說：『禮儀是爲了防備不守禮的人。』 　　問：『什麼是異類？』 　　師父說：『烏鴉窩裡生出鳳凰。』 　　問：『寒冷和暑熱到來，如何迴避？』 　　師父說：『千株松樹下。』 　　僧人說：『意旨如何？』 　　師父說：『倒著躺，橫著睡。』 　　問：『什麼是佛？』 　　師父說：『商州（Shangzhou）的客人。』 　　問：『什麼是祖？』 　　師父說：『嶺南（Lingnan）的僧人。』 　　僧人說：『什麼是法？』 　　師父說：『鄉村的歌謠，社日的舞蹈。』 　　僧人說：『什麼是學人修行的地方？』 　　師父說：『左腳踏著衡山（Heng Mountain），右腳踏著北海（North Sea）。』 　　上堂開示說：『摩騰（Kāśyapa Mātanga）進入漢朝，如同在肉上剜瘡。僧會（Saṃgha）來到吳國，如同在眼中添灰。達摩（Bodhidharma）九年』

【English Translation】 English version: 　　The Master said, 'How can a cart without even an inch of wheel reach the distance?' 　　Asked, 'What is the meaning of the teachings?' 　　The Master said, 'At the Laṅkāvatāra Sūtra assembly.' 　　The monk said, 'What is the meaning of the Patriarch?' 　　The Master said, 'Before Xionger Mountain.' 　　The monk said, 'How far apart are the Patriarch's meaning and the teachings' meaning?' 　　The Master said, 'Cold pines connect with green bamboos, autumn waters face red lotuses.' 　　Asked, 'What is Acala?' 　　The Master said, 'On the road to Chang'an, people come and go in bustling crowds.' 　　The monk said, 'That is still a state of movement.' 　　The Master said, 'Vainly consuming people's food, wasting people's clothes.' 　　Asked, 'What is the meaning of the Patriarch of Lu (referring to Bodhidharma) facing the wall?' 　　The Master said, 'Unable to sleep.' 　　Asked, 'What is the Dao?' 　　The Master said, 'The nine provinces and the hundred Yue (referring to all parts of China).' 　　The monk said, 'What is a person in the Dao?' 　　The Master said, 'Riding a fat horse and wearing brocade clothes.' 　　Asked, 'What is a great virtuous advisor?' 　　The Master said, 'Holding a knife and pressing a sword.' 　　The monk said, 'Why is it like this?' 　　The Master said, 'Etiquette is to guard against those who are not courteous.' 　　Asked, 'What is a different kind?' 　　The Master said, 'A phoenix is born from a crow's nest.' 　　Asked, 'When cold and heat arrive, how to avoid them?' 　　The Master said, 'Under a thousand pine trees.' 　　The monk said, 'What is the meaning?' 　　The Master said, 'Lying down upside down, sleeping sideways.' 　　Asked, 'What is Buddha?' 　　The Master said, 'A guest from Shangzhou.' 　　Asked, 'What is the Patriarch?' 　　The Master said, 'A monk from Lingnan.' 　　The monk said, 'What is the Dharma?' 　　The Master said, 'Village songs and community dances.' 　　The monk said, 'Where is the place for a student to practice?' 　　The Master said, 'The left foot steps on Heng Mountain, and the right foot steps on the North Sea.' 　　Ascending the hall, he said, 'Kāśyapa Mātanga entering the Han Dynasty is like carving a sore on flesh. Saṃgha coming to Wu is like adding dust to the eyes. Bodhidharma for nine'

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年面壁。鬼魅之由。二祖立雪求心。翻成不肖。汝等諸人到遮里。如何吐露。若也道得。海上橫行。若道不得。林間獨臥。以拄杖擊禪床一下。

越州姜山方禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。鐵牛背上書千字。

僧曰。瑯瑘嫡子也。

師云。彌勒堂中𦘕普賢。

僧曰。三十年後此話盛行。

師云。馬到江邊。船行千里。

問。如何是佛。

師云。留髭表丈夫。

上堂云。金苞乍吐籬邊菊。玉露初垂葉上珠。只此明明個訊息。不須南北問真虛。良久云。好。

杭州天竺智月禪師

問。摩竭陀國。水泄不通。鹿野苑中。如何垂示。

師云。棒打石人開鐵眼。

僧曰。一句流通也。

師云。劍揮牛斗動金星。

僧曰。謝師方便。

師云。晴幹不肯去。

證聖禪院良禪師

問。寶座既登。將何指示。

師云。嶺上梅方拆。

僧曰。恁么則遍天遍地。

師云。堤邊柳漸榮。

上堂云。若論此事。如鴻鐘待扣。聲應長空。若寶鑑當臺。影臨萬象。天不能蓋。地不能載。賢愚共處。聖凡同之。不得與么道。大有人笑去在。佗笑我笑。誰知此竅。三十年後。更笑一笑。

【現代漢語翻譯】 現代漢語譯本：

達摩（Bodhidharma）面壁九年，這都是鬼魅造成的。二祖慧可（Huike）立於雪中求法，反而成了不像樣的人。你們這些人到了這裡，如何表達？如果說得出來，就能在海上橫行無阻；如果說不出來，就只能在林間獨自睡覺。說完，用拄杖敲了一下禪床。

越州姜山方禪師（Fang, Chan Master of Jiangshan in Yuezhou）

僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』

禪師說：『鐵牛背上書寫千字。』

僧人說：『您真是瑯瑘（Langye）的嫡傳弟子啊。』

禪師說：『彌勒（Maitreya）殿中畫著普賢（Samantabhadra）。』

僧人說：『三十年後，這話會盛行起來。』

禪師說：『馬到了江邊，船行千里。』

僧人問：『什麼是佛？』

禪師說：『留著鬍鬚，是大丈夫的象徵。』

禪師上堂說法：『金色的花苞剛在籬笆邊綻放，晶瑩的玉露初次垂在葉子上。僅僅是這明明瞭了的訊息，不必到處打聽真假虛實。』停頓片刻，說：『好！』

杭州天竺智月禪師（Zhiyue, Chan Master of Tianzhu in Hangzhou）

僧人問：『摩竭陀國（Magadha），水泄不通；鹿野苑（Mrigadava）中，如何開示？』

禪師說：『棒打石人，打開鐵眼。』

僧人說：『一句流通啊。』

禪師說：『劍揮動，牛斗星宿也震動，金星閃耀。』

僧人說：『感謝禪師的方便開示。』

禪師說：『晴天也不肯離去。』

證聖禪院良禪師（Liang, Chan Master of Zhengsheng Monastery）

僧人問：『寶座既然已經登上，將要指示什麼？』

禪師說：『山嶺上的梅花剛剛綻放。』

僧人說：『這麼說來，就是遍天遍地。』

禪師說：『堤岸邊的柳樹漸漸繁榮。』

禪師上堂說法：『如果談論這件事，就像鴻鐘等待敲擊，聲音應和長空；又像寶鏡當臺，影像映照萬象。天不能覆蓋它，地不能承載它。賢與愚共同存在，聖與凡同樣擁有它。但不能這樣說，會有很多人笑話。他笑我笑，誰知道這個竅門？三十年後，再笑一笑。』

【English Translation】 English version:

Bodhidharma (達摩), facing the wall for nine years, all this is caused by demons. Huike (慧可), the Second Ancestor, stood in the snow seeking the Dharma, only to become an unworthy successor. You all have come here, how will you express yourselves? If you can speak it out, you can roam freely across the sea; if you cannot, you can only sleep alone in the forest. With that, he struck the Zen platform once with his staff.

Fang, Chan Master of Jiangshan in Yuezhou (越州姜山方禪師)

A monk asked: 'Whose tune does the Master sing? Whose ancestral style do you inherit?'

The Master said: 'Writing a thousand characters on the back of an iron ox.'

The monk said: 'You are truly a direct descendant of Langye (瑯瑘).'

The Master said: 'Painting Samantabhadra (普賢) in the Maitreya (彌勒) Hall.'

The monk said: 'In thirty years, these words will become popular.'

The Master said: 'The horse arrives at the riverbank, the boat travels a thousand miles.'

A monk asked: 'What is Buddha?'

The Master said: 'Keeping a beard is a sign of a great man.'

The Master ascended the platform and said: 'Golden buds have just bloomed by the fence, and crystal dew has just dripped on the leaves. This clear and obvious message alone, there is no need to ask about truth and falsehood everywhere.' After a pause, he said: 'Good!'

Zhiyue, Chan Master of Tianzhu in Hangzhou (杭州天竺智月禪師)

A monk asked: 'In Magadha (摩竭陀國), where water cannot penetrate; in Mrigadava (鹿野苑), how do you give instructions?'

The Master said: 'Striking a stone man, opening iron eyes.'

The monk said: 'A phrase in circulation!'

The Master said: 'The sword is wielded, the constellations of the Dipper and Ox are shaken, and the golden stars shine.'

The monk said: 'Thank you, Master, for your expedient teaching.'

The Master said: 'Even on a clear day, he is unwilling to leave.'

Liang, Chan Master of Zhengsheng Monastery (證聖禪院良禪師)

A monk asked: 'Now that you have ascended the precious seat, what will you indicate?'

The Master said: 'The plum blossoms on the ridge have just begun to bloom.'

The monk said: 'In that case, it is everywhere in the sky and on earth.'

The Master said: 'The willows by the embankment are gradually flourishing.'

The Master ascended the platform and said: 'If we discuss this matter, it is like a great bell waiting to be struck, its sound resonating in the vast sky; it is like a precious mirror on a stand, its image reflecting all phenomena. Heaven cannot cover it, earth cannot bear it. The wise and the foolish coexist, the holy and the mundane share it equally. But you cannot say it like this, many people will laugh. He laughs, I laugh, who knows this secret? In thirty years, laugh again.'

---

滁州瑯瑘山開化智遷禪師

問。如何是瑯瑘境。

師云。松因有限蕭疏老。花為無情取次開。

僧曰。如何是境中人。

師云。髮長僧貌醜。

問。如何是和尚為人句。

師云。眼前三尺雪。

僧曰。莫便是也無。

師云。腦後一枝花。

上堂云。慧山屹屹高。則有頂難量。法海滔滔深。則無涯莫測。故我祖師西邁。禪祖東流。一燈始耀于曹溪。六葉遍芳于蘭若。撮其樞要。直了心源。出沒卷舒。縱橫妙用。備均奧旨。頓見如來。達境智以雙亡。了是非而俱泯。所以前不接后。后不別前。前後續斷。中間自孤。當體湛然。應時消滅。既如是矣。亦有何事。隨時應用。野老謳歌。四海晏清。八方無事　堯風遠扇。舜日高明。且道恁時上將軍在什麼處。良久。云。不許將軍見太平。

廬山圓通崇勝志珂禪師

問。德山棒．臨濟喝。未審崇勝如何。

師云。五老云開。千峰聳翠。

僧曰。還許學人通一線道也無。

師云。作么生。僧便喝。

師云。作家。僧擬議。師卻喝。

上堂云。上不在天。下不在地。中不在人。不在外。不在中間。二邊俱不立。中道不須安。三個合頭語。聞者自家看。山僧今日和泥合水

。且恁么。三十年後莫顢頇。喝一喝。

滁州瑯瑘山開化院繼詮海月禪師

問。知師久蘊囊中寶。今日當筵略借看。

師云。志公剪刀。

僧曰。巖花爭競發。澗水淥如藍。

師云。黃檗拂子。

問。拈槌舉拂即不問。瞬目揚眉事若何。

師云。海枯終見底。人死不知心。

僧曰。學人不會。

師云。大海雖然闊。不宿死人尸。

僧曰。畢竟如何。

師云。禮拜了去。

上堂云。瑯瑘峰上。嵯峨山色如藍。庶子泉中。㶑滟水澄如鏡。遂使汾陽慧炬炟赫而橫遍十方。臨濟玄風壁立而上窮三際。泥中哮吼。木馬嘶鳴。大用現前。徒勞佇思。箭穿黃葉。誰敢當鋒。有不惜身命者。試出來看。良久。云。三十年弄馬騎。今日卻被驢子撲。

荊門軍玉泉山務本悟空禪師

問。如何是玉泉境。

師云。前臨紫蓋。后枕清溪。

僧曰。如何是境中人。

師云。腳踏海眼。身坐覆船。

僧曰。學人今日得遇于師。

師云。去。

袁州崇勝文捷禪師

問。如何是諸佛出身處。

師云。長連床上。

僧曰。未審如何履踐。

師云。飢餐渴飲。

問。和尚見瑯瑘時得個甚麼。

【現代漢語翻譯】 現代漢語譯本：就這樣嗎？三十年後不要糊塗啊！喝！

滁州瑯琊山開化院繼詮海月禪師

問：早就知道禪師您蘊藏著珍寶，今天請您稍微展示一下。

禪師說：志公（Zhi Gong）的剪刀。

僧人說：山巖上的花競相開放，山澗里的水綠得像藍草。

禪師說：黃檗（Huangbo）的拂子。

問：舉起木槌和拂子的動作暫且不問，那麼轉動眼睛和揚起眉毛又是什麼呢？

禪師說：海水枯竭終究能見到海底，人死了卻無法知道他的內心。

僧人說：弟子不明白。

禪師說：大海雖然寬闊，卻不容留死人的屍體。

僧人說：究竟如何呢？

禪師說：禮拜后離開吧。

上堂開示說：瑯琊（Langya）峰上，高聳的山色如藍色。庶子（Shuzi）泉中，水波盪漾清澈如鏡。因此汾陽（Fenyang）的智慧火炬光芒四射而橫遍十方，臨濟（Linji）的玄妙之風像墻壁一樣聳立而上窮三際。泥土中發出獅子的吼叫，木頭馬發出嘶鳴。大用就在眼前，徒勞地思索。箭射穿黃葉，誰敢抵擋它的鋒芒？有不珍惜自己性命的人，試著出來看看。停頓了很久，說：三十年玩馬騎馬，今天卻被驢子摔倒。

荊門軍玉泉山務本悟空禪師

問：什麼是玉泉（Yuquan）的境界？

禪師說：前面是紫蓋（Zigai）山，後面枕著清溪。

僧人說：什麼是境界中的人？

禪師說：腳踏海眼，身坐倒扣的船。

僧人說：弟子今天有幸遇到禪師。

禪師說：去。

袁州崇勝文捷禪師

問：什麼是諸佛出生的地方？

禪師說：長連床上。

僧人說：不知道該如何實踐？

禪師說：餓了就吃，渴了就喝。

問：和尚您在瑯琊（Langya）山見到時得到了什麼？

【English Translation】 English version: Just like that? Don't be muddle-headed after thirty years! Drink!

Chan Master Jiquan Haiyue of Kaihua Monastery, Mount Langya, Chuzhou

Question: I have long known that the Master has treasures hidden in his bag. Today, please lend a glimpse of them at this gathering.

The Master said: Zhi Gong's (Zhi Gong) scissors.

The monk said: The flowers on the cliffs bloom in competition, the water in the mountain stream is as green as indigo.

The Master said: Huangbo's (Huangbo) whisk.

Question: I won't ask about raising the mallet and whisk. What about the matter of blinking and raising eyebrows?

The Master said: The sea may dry up and the bottom be seen, but when a person dies, their heart is unknown.

The monk said: This student does not understand.

The Master said: Although the sea is vast, it does not harbor the corpse of a dead person.

The monk said: What is it ultimately?

The Master said: Bow and leave.

Ascending the Dharma hall, he said: On Mount Langya (Langya), the towering mountain colors are like blue. In Shuzi (Shuzi) Spring, the rippling water is as clear as a mirror. Thus, Fenyang's (Fenyang) torch of wisdom blazes brightly and spreads horizontally in all directions. Linji's (Linji) profound wind stands like a wall and reaches to the utmost limits of the three realms. A lion roars in the mud, a wooden horse neighs. The great function is right before you; it is futile to ponder. An arrow pierces a yellow leaf; who dares to face its sharpness? If there is anyone who does not cherish their life, let them try to come out and see. After a long pause, he said: For thirty years, I have been playing with horses and riding them, but today I was knocked down by a donkey.

Chan Master Wuben Wukong of Yuquan Mountain, Jingmen Army

Question: What is the realm of Yuquan (Yuquan)?

The Master said: In front is Purple Cover (Zigai) Mountain, behind is a clear stream as a pillow.

The monk said: What is the person in the realm?

The Master said: Feet stepping on the sea eye, body sitting in an overturned boat.

The monk said: This student is fortunate to meet the Master today.

The Master said: Go.

Chan Master Wenjie of Chongshang, Yuanzhou

Question: What is the birthplace of all Buddhas?

The Master said: On the long continuous bed.

The monk said: I don't know how to practice it.

The Master said: Eat when hungry, drink when thirsty.

Question: What did the Master gain when he saw Langya (Langya) Mountain?

---

師云。不欠少。

僧曰。不藉師承去也。

師云。老僧今年七十。

上堂云。因來即睡飯來餐。貴賤賢愚總一般。要會祖師端的旨。寒山拾得禮豐干。諸仁者。千般求法。莫若求心。萬種多知。不知禁口。百不知。百不會。誰知自得真三昧。一任傍人笑道癡。卻笑傍人無見解。山僧今日漏泄。拖泥帶水。總為說了也。還委悉么。良久。喝一喝。

江陵公安萬壽子和禪師

問。如何是佛。

師云。燒香瞻仰。

上堂云。將領雄兵出塞行。匣中寶劍回光生。有人若問家風事。荊水滔滔已太平。

師忽一日召眾喫茶。眾未散。端然示化。茶毗。獲五色舍利千餘粒。

安州九嵕山圓明仁益禪師

問。如何是佛。

師云。只你是。

僧曰。不會。

師云。會取不會底。

上堂云。若論此事。如鐘含響。扣即發聲。似谷藏音。呼之必應。向微塵里坐大道場。於一毛頭演無量義。十二時中無一絲毫間隔。言談戲論。行住坐臥。於此會得。不妨省力。然雖如是。未免為蛇𦘕足。且作么生得脫灑去。良久。云。前村深雪裡。昨夜一枝開。

泉州涼峰山洞淵禪師

問。如何是涅槃。

師云。刀斫斧劈。

僧曰。

【現代漢語翻譯】 現代漢語譯本 江陵公安萬壽子和禪師： 禪師說：『不欠缺什麼。』 僧人說：『那麼，也不需要依仗師父的傳承了。』 禪師說：『老衲今年七十歲了。』 禪師上堂說法時說：『困了就睡，餓了就吃，無論是高貴還是低賤，賢能還是愚笨，都是一樣的。想要領會祖師（指禪宗的創始人，如達摩等）真正的旨意，就像寒山（Hanshan，唐代詩人，常被認為是文殊菩薩的化身）和拾得（Shide，唐代僧人，常被認為是普賢菩薩的化身）禮拜豐干（Fenggan，唐代天臺山國清寺的僧人）一樣。各位仁者，千方百計地求法，不如反過來求自己的心。知道很多道理，卻不知道謹言慎語。知道一百件事，卻一百件都不會。誰能知道自己證得真正的三昧（Samadhi，佛教中的一種精神集中狀態）？任憑別人嘲笑我癡傻，我卻笑他們沒有見解。我今天泄露天機，拖泥帶水地，總算是都說出來了。你們明白了嗎？』良久，禪師大喝一聲。 江陵公安萬壽子和禪師： 有人問：『什麼是佛？』 禪師說：『燒香瞻仰。』 禪師上堂說法時說：『率領雄兵出塞遠行，匣中的寶劍閃耀著光芒。如果有人問起家風（指禪宗的傳承和風格）的事情，荊水（Jing River）滔滔不絕，早已天下太平。』 禪師忽然有一天召集眾人喝茶，眾人還未散去，禪師端坐而逝。火化后，得到五色舍利（Sarira，佛教中的聖物，通常是高僧火化后的遺骸結晶）一千多顆。 安州九嵕山圓明仁益禪師： 有人問：『什麼是佛？』 禪師說：『就是你。』 僧人說：『我不明白。』 禪師說：『領會那不明白的。』 禪師上堂說法時說：『如果談論這件事，就像鐘里含有聲音，敲擊就會發出聲響；又像山谷里藏著迴音，呼喚就一定會迴應。在微塵里端坐大道場（Bodhimanda，菩提道場，指覺悟的場所），在一根毫毛上演示無量的意義。十二時辰中沒有一絲一毫的間隔，言談戲謔，行走坐臥，如果能在此處領會，不妨可以省力。雖然是這樣，但未免還是畫蛇添足。那麼，怎樣才能灑脫地離開呢？』良久，禪師說：『前村深雪裡，昨夜一枝開。』 泉州涼峰山洞淵禪師： 有人問：『什麼是涅槃（Nirvana，佛教中的一種境界，指解脫和寂滅）？』 禪師說：『刀砍斧劈。』 僧人說：

【English Translation】 English version Chan Master Zihe of Wanshou Temple in Gong'an, Jiangling: The Master said, 'Nothing is lacking.' A monk said, 'Then there's no need to rely on the Master's transmission.' The Master said, 'This old monk is seventy years old this year.' The Master, in an Dharma talk, said: 'When tired, I sleep; when hungry, I eat. Noble or lowly, wise or foolish, it's all the same. If you want to understand the true meaning of the Patriarchs (referring to the founders of Zen Buddhism, such as Bodhidharma), it's like Hanshan (Hanshan, a Tang Dynasty poet, often considered an incarnation of Manjusri Bodhisattva) and Shide (Shide, a Tang Dynasty monk, often considered an incarnation of Samantabhadra Bodhisattva) bowing to Fenggan (Fenggan, a monk of Guoqing Temple on Mount Tiantai during the Tang Dynasty). All of you, seeking the Dharma in a thousand ways is not as good as seeking your own mind. Knowing many things, yet not knowing how to restrain your speech. Knowing a hundred things, yet not understanding a single one. Who knows that they have attained true Samadhi (Samadhi, a state of mental concentration in Buddhism) on their own? Let others laugh at me for being foolish; I laugh at them for having no insight. This mountain monk is revealing secrets today, dragging through the mud, but I've said it all. Do you understand?' After a long pause, the Master shouted. Chan Master Zihe of Wanshou Temple in Gong'an, Jiangling: Someone asked, 'What is Buddha?' The Master said, 'Burning incense and paying homage.' The Master, in an Dharma talk, said: 'Leading a mighty army to march beyond the border, the precious sword in the scabbard shines with light. If someone asks about the affairs of our family tradition (referring to the lineage and style of Zen Buddhism), the Jing River (Jing River) flows endlessly, and the world is already at peace.' One day, the Master suddenly summoned everyone to drink tea. Before the assembly dispersed, he sat upright and passed away. After cremation, over a thousand grains of five-colored Sarira (Sarira, relics of the Buddha or other esteemed Buddhist monks) were obtained. Chan Master Renyi of Yuanming Temple on Mount Jiuzong in Anzhou: Someone asked, 'What is Buddha?' The Master said, 'It's just you.' A monk said, 'I don't understand.' The Master said, 'Understand that which you don't understand.' The Master, in an Dharma talk, said: 'If we talk about this matter, it's like a bell containing sound; when struck, it emits a sound. It's like a valley hiding echoes; when called, it will surely respond. Sitting in the great Bodhimanda (Bodhimanda, a place of enlightenment) within a mote of dust, expounding limitless meanings on the tip of a single hair. There is not a single moment of interruption throughout the twelve hours. Speaking and joking, walking, standing, sitting, and lying down, if you can understand it here, you might as well save effort. Although it is like this, it is still inevitably adding feet to a snake. So, how can one get away freely?' After a long pause, the Master said: 'In the deep snow of the village ahead, one branch blossomed last night.' Chan Master Dongyuan of Liangfeng Mountain in Quanzhou: Someone asked, 'What is Nirvana (Nirvana, a state of liberation and extinction in Buddhism)?' The Master said, 'Chopped by knives and split by axes.' A monk said:

---

如何是解脫。

師云。衫長褲短。

問。諸聖不到處。師還知也無。

師云。老來無力下禪床。

問。離四句。絕百非時如何。

師云。柴門草自深。

問。狗子還有佛性也無。

師云。松直棘曲。

問。如何是佛。

師云。金沙照影。

問。如何是道。

師云。玉女拋梭。

僧曰。佛與道相去幾何。

師云。龜毛長一丈。兔角長八尺。

問。如何是露地白牛。

師云。水草不曾虧。

僧曰。還守護也無。

師咄云。阿誰守護汝。

問。如何是真實相。

師云。石不藏玉。

僧曰。如何是方便門。

師云。泥里洗土。

僧曰。謝師方便。

師云。回頭看不見。

問。心生種種法生。心滅種種法滅。如何是心。

師云。古渡無人過。孤舟終日橫。

僧曰。如何是種種法。

師云。汝適來問個什麼。

上堂云。幸自非言。何須劄𡂒。若是鉆天鷂子。身帶網羅。若是透網金鱗。眼看波浪。裁長補短。未稱衲僧。平高就低。未是好手。到遮里。作么生。涼峰今日不可壓良為賤。以拄杖卓一下。

真州定山方禪師

參瑯瑘廣照禪

【現代漢語翻譯】 現代漢語譯本 問：什麼是解脫？ 師父說：『衫長褲短。』 問：諸聖都無法到達的地方，師父您知道嗎？ 師父說：『老來無力下禪床。』 問：離開四句，斷絕百非時，如何是好？ 師父說：『柴門草自深。』 問：狗子還有佛性（Buddha-nature）嗎？ 師父說：『松直棘曲。』 問：什麼是佛（Buddha）？ 師父說：『金沙照影。』 問：什麼是道（the Way）？ 師父說：『玉女拋梭。』 僧人說：佛與道相差多少？ 師父說：『龜毛長一丈，兔角長八尺。』 問：什麼是露地白牛？ 師父說：『水草不曾虧。』 僧人說：還需要守護嗎？ 師父呵斥道：『阿誰守護汝？』 問：什麼是真實相？ 師父說：『石不藏玉。』 僧人說：什麼是方便門？ 師父說：『泥里洗土。』 僧人說：感謝師父的方便開示。 師父說：『回頭看不見。』 問：心生種種法生，心滅種種法滅，什麼是心？ 師父說：『古渡無人過，孤舟終日橫。』 僧人說：什麼是種種法？ 師父說：『汝適來問個什麼？』 上堂開示說：幸好不是言語所能表達的，何須費力解釋？如果是鉆天的鷂子，自身就帶著網羅。如果是透網的金鱗，眼睛看著波浪。裁長補短，不算是合格的衲僧。平高就低，也不是好手。到了這裡，怎麼辦呢？涼峰今天不可壓良為賤。用拄杖敲擊一下。 真州定山方禪師參學于瑯瑘廣照禪師

【English Translation】 English version Question: What is liberation (解脫, jie tuo)? The Master said: 'The robe is long, the pants are short.' Question: The place where all the sages cannot reach, does the Master know it or not? The Master said: 'In old age, I have no strength to get down from the meditation bed.' Question: Apart from the four phrases, cutting off the hundred negations, what is it? The Master said: 'The grass grows deep by the thatched gate.' Question: Does a dog have Buddha-nature (佛性, foxing) or not? The Master said: 'The pine is straight, the thorn is crooked.' Question: What is Buddha (佛, Fo)? The Master said: 'Golden sands reflect shadows.' Question: What is the Way (道, Dao)? The Master said: 'The jade maiden throws the shuttle.' A monk said: How far apart are the Buddha and the Way? The Master said: 'The turtle's hair is one zhang long, the rabbit's horn is eight chi long.' Question: What is the white ox in the open field? The Master said: 'Water and grass have never been lacking.' The monk said: Is there still a need to guard it? The Master scolded: 'Who is guarding you?' Question: What is the true reality (真實相, zhenshi xiang)? The Master said: 'The stone does not hide jade.' The monk said: What is the gate of expedient means (方便門, fangbian men)? The Master said: 'Washing dirt in mud.' The monk said: Thank you, Master, for your expedient teaching. The Master said: 'Turning your head, you cannot see it.' Question: When the mind arises, all kinds of phenomena arise; when the mind ceases, all kinds of phenomena cease. What is the mind? The Master said: 'At the ancient ferry, no one crosses; a lone boat lies sideways all day long.' The monk said: What are all kinds of phenomena? The Master said: 'What did you just ask?' Ascending the hall, he said: Fortunately, it cannot be expressed in words. Why bother to explain it laboriously? If it is a hawk that drills through the sky, it carries its own net. If it is a golden carp that breaks through the net, it watches the waves. Cutting the long to supplement the short is not worthy of being a nassang (衲僧, a mendicant monk). Leveling the high to accommodate the low is not a good hand. Arriving here, what to do? Today, Liangfeng cannot oppress the good to make them cheap. Strike once with the staff. Chan Master Fang of Dingshan in Zhenzhou studied with Chan Master Guangzhao of Langye.

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師。唯看柏樹子話。每入室陳其所見。不容措詞。常被喝出。忽一日大悟。直入方丈云。我會也。

廣照曰。汝作么生會。

云。夜來床薦暖。一覺到天明。廣照可之。由是道望傳播諸方。

上堂云。今日與眾評章。共立叢林保社。入門須辨主賓。起坐常存高下。寮舍語笑低聲。佗家筆硯莫把。點茶吃了添湯。田地污須掃灑。萬事一切尋常。不用強生茍且。吾門無種不有。切莫傳歸俗舍。是非長短誰無。信士聞以為差。如來大藏教言。好向人前說打。待伊歡喜上心。萬種千般肯舍。得了修造供僧。福利全歸施者。輒莫別作閑緣。果報牽犁拽把。三塗地獄辛酸。莫待臨時懼怕。此乃略說大綱。看者莫生驚訝。不信但看古伽藍。堂堂粉壁分明𦘕。

湖州景清院居素明照禪師法嗣

湖州何山日儉禪師

問。達磨西來人盡委。未審向上事如何。

師云。空中種竹猶自可。石上栽蓮物外鮮。

僧曰。恁么則謝師指示。

師云。汝道我意如何。

僧曰。白雲綻處瑞花開。

師云。靜處薩婆訶。

杭州承天𧦬岑禪師

問。鳳凰山迥秀。摘出一枝新。不問三玄旨。得法嗣何人。

師云。云藏巖竇窄。水闊玉峰低。

僧曰。恁么則鎮府宗

【現代漢語翻譯】 現代漢語譯本 禪師（指點僧人）：只是參看『柏樹子』這個話頭。每次進入方丈室都陳述自己所見解，不容許任何辯解，常常被喝斥出來。忽然有一天大徹大悟，直接進入方丈室說：『我會了！』 廣照禪師（一位禪師的名字）問：『你作何體會？』 僧人答：『夜裡睡在溫暖的床上，一覺睡到天亮。』廣照禪師認可了他的說法。從此，他的道行和名望傳播到各地。 禪師上堂說法：『今天和大家評判商量，共同建立叢林社團，入門必須分辨主賓，起坐常存高下之分。在寮舍里說話嬉笑要低聲，別人的筆硯不要拿。點茶喝了要添湯，田地髒了要打掃乾淨。萬事一切都要尋常對待，不用勉強生事。我們這裡什麼都有，切莫傳回家裡。誰沒有是非長短呢？信徒聽了以為有錯。如來大藏教言，最好在人前說打。等到他們歡喜上心，各種各樣的東西都肯捨棄。得了錢財用來修造寺廟供養僧人，福利全部歸於施捨者。千萬不要另作其他因緣，否則果報會讓你牽犁拽把（受苦）。三塗地獄的辛酸，不要等到臨時才感到害怕。這只是略說大綱，看到的人不要驚訝。不信就看看古代的伽藍（寺廟），堂堂正正的粉壁上分明畫著（地獄景象）。』 湖州景清院居素明照禪師的法嗣 湖州何山日儉禪師 僧人問：『達磨（菩提達摩，禪宗始祖）西來這件事大家都知道，不知道向上（更高層次）的事情如何？』 禪師說：『空中種竹還算可以，在石頭上栽蓮花就太罕見了。』 僧人說：『既然這樣，就感謝師父的指示。』 禪師說：『你覺得我的意思如何？』 僧人說：『白雲綻開的地方，有吉祥的花朵開放。』 禪師說：『安靜的地方，薩婆訶（咒語，意為成就）。』 杭州承天𧦬岑禪師 僧人問：『鳳凰山高聳秀麗，摘出一枝新芽。不問三玄（禪宗用語）的宗旨，得法繼承了哪位禪師？』 禪師說：『云藏在巖洞里顯得狹窄，水面寬闊玉峰顯得低矮。』 僧人說：『既然這樣，那就是鎮府的宗風。』

【English Translation】 English version The Master (referring to a Zen master instructing a monk): Just contemplate the 'cypress tree' koan. Each time he entered the abbot's room, he would present his understanding, allowing no room for argument, and was often shouted out. Suddenly one day, he had a great enlightenment and went straight into the abbot's room, saying, 'I understand!' Guangzhao (name of a Zen master) asked, 'How do you understand it?' The monk replied, 'Last night, the bed was warm, and I slept soundly until dawn.' Guangzhao approved of his answer. From then on, his virtue and reputation spread throughout the land. The Master ascended the Dharma hall and said, 'Today, I will discuss and deliberate with you all to jointly establish a Sangha community. Upon entering, one must distinguish between host and guest, and always maintain a sense of hierarchy in sitting and standing. In the monks' quarters, speak and laugh softly, and do not take others' writing materials. Drink tea and add more water. Sweep the fields clean. Treat everything as ordinary, and do not force things. We have everything here, so do not take it back home. Who is without right and wrong? Believers may misunderstand. The Tathagata's (another name of Buddha) Great Treasury of Teachings is best used to scold people in front of others. When they are happy and willing, they will give up all kinds of things. The money obtained is used to build temples and support monks, and all the benefits go to the donors. Do not create other causes and conditions, or the karmic consequences will make you pull the plow (suffer). The bitterness of the three evil realms (three lower realms of rebirth), do not wait until the last moment to be afraid. This is just a brief outline, and those who see it should not be surprised. If you do not believe it, look at the ancient Garan (monastery), where the magnificent white walls clearly depict (scenes of hell).' A Dharma heir of Juchu Mingzhao Zen Master of Jingqing Monastery in Huzhou Zen Master Rijian of Heshan in Huzhou A monk asked, 'Everyone knows about Bodhidharma's (founder of Zen Buddhism) coming from the West, but what about the matter beyond that (higher level)?' The Master said, 'Planting bamboo in the air is still possible, but planting lotus on a rock is extremely rare.' The monk said, 'In that case, I thank the Master for the instruction.' The Master said, 'What do you think my meaning is?' The monk said, 'Where the white clouds bloom, auspicious flowers blossom.' The Master said, 'In a quiet place, Svaha (mantra, meaning accomplishment).' Zen Master Yaocen of Chengtian Monastery in Hangzhou A monk asked, 'Phoenix Mountain is towering and beautiful, and a new branch is picked. I do not ask about the meaning of the Three Mysteries (Zen terminology), which Zen master did you inherit the Dharma from?' The Master said, 'The clouds hide in the narrow rock cave, and the wide water makes the jade peak appear low.' The monk said, 'In that case, it is the style of the Zhenfu school.'

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枝。

師云。一任鉆龜打瓦。

問。如何是道。

師云。稱尺斗量。

僧曰。如何是道中人。

師云。蘆葦花邊。蓼叢岸下。

興化軍翠峰子淵禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。海云生岳面。山月落階前。

僧曰。恁么則承天嫡子。

師云。孫賓恰在市。

杭州承天自能禪師

問。倚天長劍即不問。袖裡藏鋒事若何。

師云。看。

僧以手畫一畫云。遮里作么生。

師云。收。僧拊掌。師彈指一下。

建中靖國續燈錄卷第七 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第八　　　［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十二世

舒州浮山法遠圓鑒禪師法嗣

東京十方凈因禪院凈照禪師

諱道臻。福州古田人也。俗姓載氏。父夢偉冠裳者導從至舍。母黃氏遂妊。復夢幢幡梵唄引厖眉碧眼僧至。乃誕生也。十四歲。投上生院出家。持頭陀行。十九落髮。粗習經論。后遂遊方。參諸知識。道契圓鑒禪師。

出世開堂　英宗皇帝遣使降香。繼而苗貴妃奏賜椹袍

【現代漢語翻譯】 現代漢語譯本 枝。

師云：『隨他鉆龜打瓦。』

問：『如何是道？』

師云：『稱尺斗量。』

僧曰：『如何是道中人？』

師云：『蘆葦花邊，蓼叢岸下。』

興化軍翠峰子淵禪師

問：『師唱誰家曲？宗風嗣阿誰？』

師云：『海云生岳面，山月落階前。』

僧曰：『恁么則承天嫡子。』

師云：『孫賓恰在市。』

杭州承天自能禪師

問：『倚天長劍即不問，袖裡藏鋒事若何？』

師云：『看。』

僧以手畫一畫云：『遮里作么生？』

師云：『收。』僧拊掌。師彈指一下。

建中靖國續燈錄卷第七 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第八 ［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十二世

舒州浮山法遠圓鑒禪師法嗣

東京十方凈因禪院凈照禪師

諱道臻。福州古田人也。俗姓載氏。父夢偉冠裳者導從至舍。母黃氏遂妊。復夢幢幡梵唄引厖眉碧眼僧至。乃誕生也。十四歲。投上生院出家。持頭陀行。十九落髮。粗習經論。后遂遊方。參諸知識。道契圓鑒禪師。

出世開堂 英宗皇帝遣使降香。繼而苗貴妃奏賜椹袍

【English Translation】 English version Branch.

The master said, 'Let them drill tortoise shells and strike tiles.'

Asked, 'What is the Dao (the Way)?'

The master said, 'Measuring with scales and bushels.'

The monk said, 'What is a person of the Dao (the Way)?'

The master said, 'Beside the reed flowers, under the smartweed bank.'

Zen Master Ziyuan of Cuifeng in Xinghua Army

Asked, 'Whose tune does the master sing? Whose lineage does the Dharma (the teachings) inherit?'

The master said, 'Sea clouds rise on the mountain face, the mountain moon falls before the steps.'

The monk said, 'In that case, a direct descendant of Heaven.'

The master said, 'Sun Bin (a military strategist) is right in the market.'

Zen Master Zinen of Chengtian in Hangzhou

Asked, 'The long sword leaning on the sky I won't ask about, what about the hidden blade in the sleeve?'

The master said, 'Look.'

The monk drew a line with his hand and said, 'What about here?'

The master said, 'Withdraw.' The monk clapped his hands. The master snapped his fingers once.

Jianzhong Jingguo Continued Records of the Lamp, Volume 7 卍 New Continued Collection, Volume 78, No. 1556, Jianzhong Jingguo Continued Records of the Lamp

Jianzhong Jingguo Continued Records of the Lamp, Volume 8 [Song Dynasty Edition]

Compiled by Weibai, Abbot of Fayun Zen Monastery in Tokyo, Buddhist Country Zen Master (臣)

Responding to the Occasion

Twelfth Generation of Zen Master Huairang of Nanyue

Dharma Successor of Zen Master Yuanyuan Yuanjian of Fushan in Shuzhou

Zen Master Jingzhao of Jingyin Zen Monastery in Tokyo

Given name is Daozhen. He was from Gutian in Fuzhou. His secular surname was Zai. His father dreamed of someone wearing a great crown and robes leading attendants to his house. His mother, Huang, then became pregnant. She also dreamed of banners and Buddhist chants leading a monk with bushy eyebrows and blue eyes. Then he was born. At fourteen, he entered the Shangsheng Monastery to become a monk, practicing asceticism. At nineteen, he shaved his head. He roughly studied scriptures and treatises. Later, he traveled around, visiting various teachers. His Dao (the Way) aligned with Zen Master Yuanjian.

Ascending the Seat and Opening the Dharma Hall. Emperor Yingzong sent an envoy to offer incense. Subsequently, Noble Consort Miao presented a mulberry robe.

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。都知蘭元振又奏賜覺照師名。周國大主表乞禪號。　神宗皇帝宣諭執政曰。道臻素有名德。宜擇一美號進呈。乃賜凈照禪師。京城創諸禪剎。選請宗匠。皆出師舉。悉稱　詔旨。

元祐八年八月十七日。升堂辭眾。寫偈坐滅。

元豐三年春　慈聖光獻皇后上仙。百日建齋于慶壽殿。會千法師。是日　神宗皇帝賜坐　宣問。長老將何追薦　太皇。

師對曰。臣僧得面　天顏。即　詔升座。

時有僧問　太皇仙遊。今在何處。

師云。月落不離天。

問。飆駕既遠。仁孝何追。祖意西來。乞師方便。

師云。軒輝雖掩北。風教自存南。

僧曰　聖君詞句宣傳去。寰海烝民捧誦來。

師曰。伶利衲僧。

問　來宣千法師入　內。並賜椹袍。未審得何福報。

師云。水長船高。

僧曰　皇圖永固。長興不二之門。

師云。凈因道處。不及阇梨。

僧曰。三邊肅靜民安泰。五穀豐登賀太平。

師云。不妨道著。

僧曰。聖人當殿。對答分明。三十年後。此話盛行。

師云。恰是。

問　天賜六銖師已掛。將何報答　我皇恩。

師云。雪峰道底。

僧曰。睿澤已蒙師指示。　太皇仙馭往何方。

【現代漢語翻譯】 現代漢語譯本 都知蘭元振又上奏請求賜予覺照師（Jue Zhao Shi）名號。周國大主上表請求賜予禪號。神宗皇帝（Shenzong Huangdi）宣諭執政大臣說：『道臻（Dao Zhen）素來有名望和德行，應該選擇一個美好的稱號進獻。』於是賜予凈照禪師（Jing Zhao Chanshi）的稱號。京城創立了許多禪寺，選拔邀請宗師，都出自凈照禪師的舉薦，都稱符合皇帝的詔旨。 元祐八年八月十七日，凈照禪師升堂向眾人告別，寫下偈語後坐化圓寂。 元豐三年春天，慈聖光獻皇后（Ci Sheng Guang Xian Huanghou）駕崩，百日後在慶壽殿（Qingshou Dian）舉行齋會，聚集了一千名法師。這天，神宗皇帝賜予凈照禪師座位，並宣問：『長老將用什麼來追薦太皇太后（Tai Huang）？』 凈照禪師回答說：『臣僧能夠面見天顏，即是奉詔升座。』 當時有僧人問道：『太皇太后仙逝，現在在哪裡？』 凈照禪師說：『月亮落下，但並沒有離開天空。』 僧人問：『仙駕已經遠去，如何追念仁孝？祖師西來的意義，請禪師開示方便之門。』 凈照禪師說：『即使軒車的輝煌已經掩蓋在北方，風俗教化仍然儲存在南方。』 僧人說：『聖君的詞句宣傳開去，天下百姓都捧著誦讀。』 凈照禪師說：『伶俐的衲僧。』 僧人問：『奉旨宣千法師進入皇宮，並賜予椹袍，不知能得到什麼福報？』 凈照禪師說：『水漲船高。』 僧人說：『祝願皇圖永遠穩固，長興不二法門。』 凈照禪師說：『清凈的因緣道場，比不上你這位阇梨（Sheli，梵文Acarya的音譯，意為導師）。』 僧人說：『三邊安定，百姓安樂，五穀豐登，慶賀太平。』 凈照禪師說：『不妨說出來。』 僧人說：『聖人在殿上面對，對答分明，三十年後，這些話會盛行。』 凈照禪師說：『正是如此。』 僧人問：『皇上賜予的六銖（Liu Zhu，古代的官服）禪師已經穿上，將用什麼來報答我皇的恩德？』 凈照禪師說：『雪峰（Xue Feng）的道底。』 僧人說：『皇上的恩澤已經蒙禪師指示，太皇太后的仙駕前往何方？』

【English Translation】 English version Du Zhi Lan Yuanzhen memorialized again, requesting the bestowal of the title Jue Zhao Shi (Enlightened Illumination Teacher). The Great Lord of the Zhou Kingdom submitted a memorial requesting a Chan title. Emperor Shenzong (Divine Ancestor Emperor) proclaimed to the governing ministers, 'Dao Zhen (Path Attainment) has always been known for his virtue and merit; a beautiful title should be chosen and presented.' Thus, the title Jing Zhao Chanshi (Pure Illumination Chan Master) was bestowed. Many Chan monasteries were established in the capital, and the selection and invitation of eminent monks all originated from Jing Zhao Chanshi's recommendation, all said to be in accordance with the Emperor's decree. On the seventeenth day of the eighth month of the eighth year of Yuan祐, Jing Zhao Chanshi ascended the hall to bid farewell to the assembly, wrote a verse, and passed away in meditation. In the spring of the third year of Yuanfeng, Empress Cisheng Guangxian (Benevolent Sage Radiant Empress) passed away. A vegetarian feast was held at Qingshou Hall (Longevity Celebration Hall) one hundred days later, gathering a thousand Dharma masters. On this day, Emperor Shenzong bestowed a seat upon Jing Zhao Chanshi and inquired, 'What will the Elder use to commemorate the late Grand Empress Dowager (Grand Empress)?' Jing Zhao Chanshi replied, 'This monk is able to meet the Emperor's face, which is to ascend the seat by imperial decree.' At that time, a monk asked, 'The Grand Empress Dowager has passed away to the heavens; where is she now?' Jing Zhao Chanshi said, 'The moon falls, but does not leave the sky.' The monk asked, 'The celestial carriage has gone far away; how can we commemorate her benevolence and filial piety? The meaning of the Patriarch's coming from the West; please, Master, open the door of expedient means.' Jing Zhao Chanshi said, 'Even though the splendor of the carriage is concealed in the north, the customs and teachings are preserved in the south.' The monk said, 'The Holy Ruler's words and phrases are spread abroad, and all the people in the world hold them up and recite them.' Jing Zhao Chanshi said, 'A clever mendicant monk.' The monk asked, 'Having been ordered to summon a thousand Dharma masters into the palace and bestowed with mulberry robes, what blessings will be obtained?' Jing Zhao Chanshi said, 'When the water rises, the boat floats higher.' The monk said, 'May the imperial domain be forever secure, and may the non-dual gate of Changxing (Eternal Prosperity) flourish.' Jing Zhao Chanshi said, 'The pure cause and the place of the Way are not as good as you, Acarya (Sheli, transliteration of Sanskrit Acarya, meaning teacher).' The monk said, 'The borders are peaceful, the people are happy, the five grains are abundant, and we celebrate peace.' Jing Zhao Chanshi said, 'It doesn't hurt to say it.' The monk said, 'The Sage is facing the court, answering clearly. Thirty years from now, these words will be popular.' Jing Zhao Chanshi said, 'That's right.' The monk asked, 'The Emperor's bestowed six-zhu (Liu Zhu, ancient official attire) has been worn by the Master; how will you repay the grace of our Emperor?' Jing Zhao Chanshi said, 'The bottom of Xue Feng's (Snow Peak) Way.' The monk said, 'The Emperor's grace has been instructed by the Master; where has the Grand Empress Dowager's celestial carriage gone?'

---

師曰。天闊地闊。

僧曰。一旦功成去。三祇果已圓。

師云。真師子兒。

僧云。恁么則可謂師子窟中師子。

師曰。不得鈍致山僧。

師云。至道本無言說。何須問答去來。蓋為　太皇太后。感一人之至德。集萬善之鴻因。式薦　仙遊。證無生理。敢問諸人。今日種種佛事。時人道得。更有末後一句。還有人道得也無。良久。云。一人有慶。兆民賴之。切念臣山野常僧。行業無取。此日伏蒙　聖慈。特賜舉揚宗旨。言詞荒拙。冒犯　天威。但臣仰荷　宸恩。無任驚悚。久瀆　聖聰。伏惟珍重。

問。師唱誰家曲。宗風嗣阿誰。

師云。有錢使錢。無錢守貧。

僧曰。月華嫡子。臨濟兒孫。

師曰。放你三十棒。

問。如何是凈因境。

師云。法廣殿牌。　仁宗親寫。

僧曰。如何是境中人。

師云。六代祖師天下聞。

問。如何是道。

師云。古今行不盡。

僧曰。如何是道中人。

師云。萬家煙火外。一枕水云間。

問。如何是佛。

師云。朝妝香。暮換水。

問。如何是觀音妙智力。

師云。河南犬吠。河北驢鳴。

問。如何是祖師西來意。

師云

。拄杖橫擔不到肩。

僧曰。謝師答話。

師云。錯認定盤星。

師云。一問一答。無有盡時。古人呼作無盡藏海。亦呼為方便門。于衲僧面前。遠之遠矣。何故。權柄在手。縱奪自由。坐斷毗盧。壁立千仞。善財樓閣。孰肯優遊。華藏瑯函。未之足拾。丈夫猛利。本合如然。過後思量。成第二月。除茲投機徇器。止宿草菴。就下平高。曲成萬物。周流無滯。觸處皆通。茍不盡毫毛。自取其咎。如斯談說。笑殺衲僧。且道誰是解笑者。良久云。看。

上堂。拈拄杖云。楖𣗖木杖子。善能談佛祖。聾人既得聞。啞人亦解語。指白石為玉。點黃金為土。便恁么會去。他家未相許。不相許。莫莽鹵。南街打鼓北街舞。

廬州興化仁岳禪師

泉南人也。挺秀江淮禪林。㧞萃圓鑒宗席。首演說法于龍舒。後傳燈于淝水。熙寧十年秋。一日。書頌云。

金雞抱玉卯。玉兔長鳳兒。

舉頭南瞻部。飛過西耶尼。

遂趺坐而逝。茶毗。獲舍利千餘。建塔于郡西。

問。如何是祖師西來意。

師云。河裡木頭船。

問。鼓聲才罷。猊座高登。朝蓋臨筵。合談何事。

師云。天清地寧。

僧曰。大眾證明。

師云。寒山拊掌。拾得呵呵。

【現代漢語翻譯】 現代漢語譯本 （僧人）拄著枴杖，橫放在肩上卻沒搭到。

僧人說：『感謝師父的回答。』

禪師說：『錯誤地認定了定盤星。』

禪師說：『一問一答，沒有窮盡的時候。古人稱作無盡藏海（wújìnzàng hǎi，比喻佛法深廣，取之不盡，用之不竭），也稱為方便門（fāngbiàn mén，引導眾生進入佛道的門徑）。但在衲僧（nàsēng，指雲遊四方的僧人）面前，就差得太遠了。』為什麼呢？權柄在手，縱放和奪取都自由自在。端坐于毗盧遮那佛（pílúzhēnà fó，佛教宇宙觀中，代表法身佛）的境界，像峭壁一樣聳立千仞。善財童子（shàncái tóngzǐ，《華嚴經》中的求道者）的樓閣，誰肯在那裡悠閒自在？華藏世界（huázàng shìjiè，佛教宇宙觀中，由無數世界組成的廣大世界）的珍寶，還不值得去拾取。大丈夫應該勇猛精進，本來就應該這樣。過後才思量，就成了第二個月亮（dì èr gè yuèliàng，比喻虛幻不實）。除非是投機取巧，順應時勢，止宿于簡陋的草菴，遷就低下而成就高遠，委曲自己而成就萬物，周流無礙，觸處皆通。如果不能完全做到，不遺餘力，那就是自取其咎。像這樣談論，會被衲僧笑話。那麼，誰是懂得笑的人呢？』良久，禪師說：『看！』

上堂說法，禪師拿起拄杖說：『這楖𣗖（zhì yú，一種樹木）木的杖子，很會談論佛和祖師。聾子聽了也能聽見，啞巴聽了也能說話。指著白石頭說是玉，點著黃金說是土。』如果就這樣理解，他們家（指禪宗）是不會認可的。不認可，就不要魯莽行事。南街打鼓，北街跳舞（nán jiē dǎgǔ běi jiē wǔ，比喻各行其是，互不相干）。』

廬州（lúzhōu，古地名，今安徽合肥一帶）興化仁岳禪師（xīnghuà rényuè chánshī）

是泉南（quánnán，今福建泉州一帶）人。在江淮（jiānghuái，指長江和淮河之間地區）一帶的禪林中脫穎而出，在圓鑒（yuánjiàn，人名，或指寺廟）的宗席中被選拔出來。最初在龍舒（lóngshū，古地名，今安徽舒城一帶）說法，後來在淝水（féishuǐ，河流名，在今安徽境內）一帶傳燈（chuándēng，比喻傳法）。熙寧（xīníng，宋神宗年號）十年秋天，有一天，寫了一首偈頌：

『金雞抱著玉兔在卯時（mǎo shí，指早晨5-7點），玉兔生出了鳳凰的兒子。

抬頭向南瞻望南瞻部洲（nánzhānbùzhōu，佛教宇宙觀中，我們所居住的世界），飛過了西耶尼（xīyēní，具體含義不詳）。』

於是趺坐（fūzuò，佛教坐禪姿勢）而逝。火化后，得到舍利（shèlì，佛教聖物，指高僧火化后的遺物）一千多顆，在郡西建塔供奉。

有人問：『什麼是祖師西來意（zǔshī xī lái yì，指禪宗的根本宗旨）？』

禪師說：『河裡的木頭船。』

有人問：『鼓聲剛剛停止，猊座（ní zuò，獅子座，指說法的高座）高高地升起，朝廷的官員也來參加法會，應該談論什麼事情？』

禪師說：『天清地寧。』

僧人說：『大眾可以作證。』

禪師說：『寒山（hánshān，唐代詩人，也是一位隱士）拍手稱讚，拾得（shídé，唐代僧人，與寒山是好友）呵呵大笑。

【English Translation】 English version The staff is carried horizontally, but it doesn't reach the shoulder.

The monk said, 'Thank you, Master, for your answer.'

The Master said, 'Mistakenly identifying the lodestar.'

The Master said, 'One question and one answer, there is no end to it. The ancients called it the inexhaustible treasury sea (wújìnzàng hǎi, a metaphor for the profound and inexhaustible nature of Buddhist teachings), and also called it the expedient gate (fāngbiàn mén, the path that guides sentient beings into the Buddhist path). But in front of the wandering monks (nàsēng, referring to wandering monks), it is far, far away.' Why? The power is in hand, and letting go and taking away are both free. Sitting firmly in the realm of Vairocana Buddha (pílúzhēnà fó, in Buddhist cosmology, representing the Dharmakaya Buddha), standing like a cliff of a thousand仞. The pavilions of Sudhana (shàncái tóngzǐ, a seeker of the Way in the Avatamsaka Sutra), who would be willing to leisurely dwell there? The treasures of the Avatamsaka world (huázàng shìjiè, in Buddhist cosmology, the vast world composed of countless worlds) are not yet worth picking up. A great man should be fierce and vigorous, and it should be so. Thinking about it afterward becomes a second moon (dì èr gè yuèliàng, a metaphor for illusion). Unless it is opportunistic and follows the trend, lodging in a simple thatched hut, accommodating the low to achieve the high, bending oneself to accomplish all things, flowing freely without hindrance, and being unobstructed everywhere. If one cannot fully do it, without sparing any effort, then one is to blame. Such talk will be laughed at by the wandering monks. Then, who is the one who understands laughter?' After a long silence, the Master said, 'Look!'

Ascending the hall to preach, the Master picked up the staff and said, 'This staff of Zhitong (zhì yú, a type of tree) wood is good at discussing the Buddhas and Patriarchs. The deaf can hear, and the mute can speak. Pointing at white stones and calling them jade, pointing at gold and calling it earth.' If you understand it this way, their family (referring to the Zen school) will not approve. If they don't approve, don't act rashly. The south street beats the drum, the north street dances (nán jiē dǎgǔ běi jiē wǔ, a metaphor for each going their own way, not interfering with each other).'

Zen Master Renyue of Xinghua in Luzhou (xīnghuà rényuè chánshī, lúzhōu, an ancient place name, now around Hefei, Anhui)

Was a native of Quannan (quánnán, now around Quanzhou, Fujian). He stood out in the Zen forests of the Jianghuai (jiānghuái, referring to the area between the Yangtze and Huai rivers), and was selected from the lineage of Yuanjian (yuánjiàn, a person's name, or referring to a temple). He first preached in Longshu (lóngshū, an ancient place name, now around Shucheng, Anhui), and later transmitted the lamp (chuándēng, a metaphor for transmitting the Dharma) in the area of Feishui (féishuǐ, a river name, in present-day Anhui). In the autumn of the tenth year of Xining (xīníng, the reign title of Emperor Shenzong of Song), one day, he wrote a verse:

'The golden rooster embraces the jade rabbit at the hour of Mao (mǎo shí, referring to 5-7 am), the jade rabbit gives birth to the son of the phoenix.

Looking up to the south, gazing at Jambudvipa (nánzhānbùzhōu, in Buddhist cosmology, the world we live in), flying over Xiyeni (xīyēní, specific meaning unknown).'

Then he sat in the lotus position (fūzuò, the Buddhist meditation posture) and passed away. After cremation, more than a thousand relics (shèlì, Buddhist sacred objects, referring to the remains of eminent monks after cremation) were obtained, and a pagoda was built in the west of the prefecture to enshrine them.

Someone asked, 'What is the meaning of the Patriarch's coming from the West (zǔshī xī lái yì, referring to the fundamental purpose of Zen Buddhism)?'

The Master said, 'A wooden boat in the river.'

Someone asked, 'The sound of the drum has just stopped, the lion throne (ní zuò, lion seat, referring to the high seat for preaching) is raised high, and officials from the court are also attending the Dharma assembly. What should be discussed?'

The Master said, 'The sky is clear and the earth is peaceful.'

The monk said, 'The assembly can bear witness.'

The Master said, 'Hanshan (hánshān, a Tang Dynasty poet and hermit) claps his hands in praise, and Shide (shídé, a Tang Dynasty monk and friend of Hanshan) laughs heartily.'

---

問。和尚如何為人。師舉拂子。

問。如何是和尚家風。

師云。曲𩓪禪床。

僧曰。客來如何祗待。

師云。拄杖子。

問。如何是佛。

師云。頂上螺紋。

問。昔日祖師伸三拜。歸位端然事如何。

師云。金剛朝合掌。泥人夜點頭。

僧曰。未審意旨如何。

師云。十五十六。日月相逐。

僧曰。更深方見把針人。

師云。且莫錯認。

問。如何是大道之原。

師云。黃河輥底流。

僧曰。學人未曉。

師云。貫注新羅國。

問。不看澄潭月。不守枯木巖。是什麼人。

師云。潦倒漁翁。躘踵樵子。

僧曰。究竟如何。

師云。相逢鼓腹。拍手謳歌。

問。如何是佛法大意。

師云。臨濟問黃檗。

僧曰。學人不會。

師云。三回吃棒來。

問。一花開五葉。結果自然成。如何是那一花。

師云。不堪供養佛。

僧曰。摘向什麼處。

師云。十字糞堆頭。

問。一大藏教。儘是名言。離此名言。如何指示。

師云。癩馬揩枯柳。

僧曰。學人不會。

師云。駱[馬*色]好吃鹽。

僧

【現代漢語翻譯】 現代漢語譯本 問：和尚如何引導他人？ 師父舉起拂塵。 問：什麼是和尚的家風？ 師父說：彎曲的禪床。 僧人問：客人來了如何招待？ 師父說：拄杖子。 問：什麼是佛？（Buddha） 師父說：頭頂上的螺紋（頂上的肉髻）。 問：過去祖師行三次拜禮，回到原位端坐，這件事的意義是什麼？ 師父說：金剛合掌朝拜，泥人夜晚點頭。 僧人問：不知道其中的意思是什麼？ 師父說：十五十六，日月相隨。 僧人問：更深夜裡才能見到穿針的人。 師父說：且不要認錯了。 問：什麼是大道的根源？ 師父說：黃河在河底流動。 僧人問：學人還不明白。 師父說：貫穿到新羅國（古代朝鮮）。 問：不看清澈潭水的月亮，不守著枯木的巖石，這是什麼樣的人？ 師父說：潦倒的漁翁，蹣跚的樵夫。 僧人問：究竟如何？ 師父說：相逢時挺著肚子，拍手唱歌。 問：什麼是佛法的大意？（Buddha Dharma） 師父說：臨濟（Linji）問黃檗（Huangbo）。 僧人問：學人不會。 師父說：三次捱打。 問：一花開五葉，結果自然成。什麼是那一花？ 師父說：不堪供養佛。 僧人問：摘向什麼地方？ 師父說：十字糞堆頭。 問：全部的大藏經（Tripitaka），都是名言。離開這些名言，如何指示？ 師父說：癩馬擦枯柳。 僧人問：學人不會。 師父說：駱駝好吃鹽。

【English Translation】 English version Question: How does a monk guide others? The master raises his whisk. Question: What is the style of the monk's household? The master says: A crooked meditation bed. The monk asks: How should guests be treated upon arrival? The master says: A staff. Question: What is Buddha? The master says: The spiral protuberance on the crown of the head (Ushnisha). Question: In the past, the patriarch made three bows and returned to his seat in a dignified manner. What is the meaning of this event? The master says: Vajras (Diamond Beings) join their palms in worship, and clay figures nod their heads at night. The monk asks: I do not understand the meaning. The master says: The fifteenth and sixteenth, the sun and moon follow each other. The monk asks: Only in the deep night can one see the person threading the needle. The master says: Do not mistake it. Question: What is the origin of the Great Way (Mahayana)? The master says: The Yellow River flows at the bottom. The monk asks: The student does not understand. The master says: It flows into the country of Silla (ancient Korea). Question: Not looking at the moon in the clear pool, not guarding the withered tree rock, what kind of person is this? The master says: A disheveled fisherman, a hobbling woodcutter. The monk asks: What is the ultimate meaning? The master says: Meeting each other with full bellies, clapping hands and singing. Question: What is the great meaning of the Buddha Dharma? The master says: Linji (Linji) asks Huangbo (Huangbo). The monk asks: The student does not understand. The master says: Three times he received blows. Question: One flower blooms with five petals, and the fruit naturally forms. What is that one flower? The master says: Unworthy to offer to the Buddha. The monk asks: Where should it be picked? The master says: At the head of the crossroads dung heap. Question: The entire Tripitaka (Buddhist Canon) is full of words. Apart from these words, how should it be indicated? The master says: A mangy horse rubs against a withered willow. The monk asks: The student does not understand. The master says: The camel likes to eat salt.

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曰。畢竟如何。

師云。鐵鞭指處馬空嘶。

問。佛處深宮時如何。

師云。著珍御服。

僧曰。逾城出家時如何。

師云。掛弊垢衣。

僧曰。不出不處時如何。

師云。一刀兩段。

上堂云。當今一句。已在言前。未舉先聞。早彰醜陋。更待挼腰捺膝。跬步向前。擬動舌端。紛然失緒。若據衲僧分上。豈落今時。建立宗乘。隨機應副。所以拈錘舉拂。瞬目揚眉。談古陳今。一斯方便。更乃看風辨的。照冉當懷。棒喝全提。豈同容易。蓋是事不獲已。曲為今時。到遮里。若是久曾淘汰。回首高流。歷涉長波。自知冷暖。若遇初機禪客。緇素未分。權展機鋒。豁明大智。要伊回光自照。直於指外明機。返本歸源。莫向途中受用。變通衲子。不用踟躕。關捩動時。新羅㴾海。久立。珍重。

蘄州白雲山廣教景雲禪師

陜府夏縣人也。姓李氏。生不葷茹。親族異之。投西京靈山院臻上人出家。二十五落髮。遊方參問。得法于圓鑒禪師。后蘄守喬侯聞師道譽。命住是山。

問。如何是佛法的的大意。

師云。棒打石人開鐵眼。

僧曰。即此便是也。

師云。有甚交涉。

問。師唱誰家曲。宗風嗣阿誰。

師云。須彌頂

【現代漢語翻譯】 問：到底如何？

師父說：鐵鞭指向之處，馬兒也只能徒勞嘶鳴。

問：佛在深宮中的時候是怎樣的？

師父說：穿著華麗的御服。

僧人問：逾越城墻出家時又是怎樣的？

師父說：披掛著破舊的衣服。

僧人問：不出家也不在宮中時又是怎樣的？

師父說：一刀兩斷。

（師父）上堂說法時說：當下這一句，已經在言語之前，還未舉起就已聽聞，早已顯露出醜陋。更要等到揉腰按膝，慢慢向前，想要動動舌頭，卻紛亂地失去了頭緒。如果按照衲僧（指僧人）的本分，怎會落入當今這個時代？建立宗乘（佛教的宗派），隨機應變地應對。所以拿起錘子，舉起拂塵，眨眼揚眉，談論古今，都是一種方便。更要看風辨向，照亮內心。棒喝（禪宗的教學方法）全部提起，豈是容易的事？這是不得已而為之，委曲求全爲了當今這個時代。到了這裡，如果是久經淘汰，回頭的高人，經歷過長久的波浪，自然知道冷暖。如果遇到初學的禪客，僧俗還未分清，就暫時展現機鋒，豁然開朗大智慧。要讓他們回光自照，直接在指頭之外明白機鋒，返本歸源，不要在途中享受。變通的衲子，不用猶豫。關鍵之處動起來的時候，新羅（古代朝鮮半島的國家）也能㴾海（水波盪漾）。站立很久了，珍重。

蘄州（地名，今湖北蘄春一帶）白雲山廣教景雲禪師

是陜府夏縣（地名，今山西夏縣）人，姓李。生來不吃葷腥，親族都覺得奇異。投奔西京（今西安）靈山院臻上人出家，二十五歲剃度。遊歷四方參訪，在圓鑒禪師處得法。後來蘄州太守喬侯聽聞禪師的道譽，命他住在白雲山。

問：如何是佛法的大意？

師父說：棒打石人，打開鐵眼。

僧人說：這就是佛法的大意嗎？

師父說：有什麼關係？

問：師父唱的是誰家的曲調？宗風傳承自哪位？

師父說：須彌山頂（佛教中的聖山）。

【English Translation】 Question: What is it ultimately?

The Master said: Where the iron whip points, the horse only neighs in vain.

Question: What was the Buddha like when he was in the deep palace?

The Master said: Wearing precious imperial robes.

The monk said: What was he like when he left home beyond the city walls?

The Master said: Wearing tattered and dirty clothes.

The monk said: What is it like when he is neither out nor in?

The Master said: Cut in two with one stroke.

(The Master) said in the Dharma Hall: The present phrase is already before words. Before it is raised, it is already heard, and ugliness is revealed early. Waiting to rub the waist and press the knees, stepping forward slowly, intending to move the tip of the tongue, but losing the thread in confusion. If according to the duty of a monastic (referring to monks), how could it fall into this present time? Establishing the sect (Buddhist sect), responding flexibly according to circumstances. Therefore, picking up the hammer, raising the whisk, winking and raising eyebrows, talking about the past and present, are all expedient means. Furthermore, observe the wind and distinguish the direction, illuminate the heart. Raising the stick and shouting (teaching methods of Zen Buddhism) completely, how can it be easy? This is a last resort, bending to the present time. Arriving here, if one has been eliminated for a long time, a high-ranking person who looks back, has experienced long waves, and naturally knows the warmth and cold. If encountering a novice Zen practitioner, who has not yet distinguished between monks and laity, then temporarily display the sharp edge, and suddenly open up great wisdom. It is necessary for them to turn the light inward and illuminate themselves, directly understand the sharp edge outside the finger, return to the origin, and not enjoy it on the way. Transforming monastics, there is no need to hesitate. When the key point moves, Silla (an ancient Korean kingdom) can also ripple the sea. Standing for a long time, take care.

Zen Master Jingyun of Guangjiao Temple on Baiyun Mountain in Qizhou (place name, around present-day Qichun, Hubei)

Was a native of Xia County, Shan Prefecture (place name, present-day Xia County, Shanxi), surnamed Li. He did not eat meat from birth, and his relatives found it strange. He went to Ling Mountain Temple in Xijing (present-day Xi'an) to become a monk under the Venerable Zhen. He was tonsured at the age of twenty-five. He traveled around to visit and ask questions, and obtained the Dharma from Zen Master Yuanjian. Later, Qizhou Prefect Qiao Hou heard of the Master's reputation and ordered him to live on Baiyun Mountain.

Question: What is the great meaning of the Buddha Dharma?

The Master said: Beat the stone man with a stick, and open the iron eyes.

The monk said: Is this the great meaning?

The Master said: What does it have to do with it?

Question: Whose tune is the Master singing? Who is the lineage of the sect inheriting from?

The Master said: The summit of Mount Sumeru (a sacred mountain in Buddhism).

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上撞金鐘。

問。如何是無縫塔。

師云。任是僧繇夸好手。教君圖繪也無門。

僧曰。如何是塔中人。

師云。揚眉招手喚。對面少人逢。

許內翰問。如何是廣教境。

師云。一片白雲橫岳頂。

翰曰。如何是境中人。

師云。今日尊官入院。

上堂云。云籠玉殿。風掃金沙。靈苗得地。遍野開花。遊人賞玩。禪子嘆嗟。咄。不悟少林真端的。背卻彌陀討釋迦。

上堂云。紅爐焰上。金雪花開。白雲堂中。木人拊掌。直得天垂甘露。地涌珊瑚。無情日夜談真諦。不知誰是契如如。擊禪床一下。

上堂云。道。道。箇中無紫皂。禪。禪。門與白雲連。向上一路。千聖不傳。胡家曲子如何唱。會么。清風明月夜。浪打釣魚船。咄。

上堂云。了。了。人人道好。妙。妙。馨香誰曉。曉兮獲圓通。好兮談妙道。無限清風座下生。身中悟得無生老。無生老。報君知。一片無瑕萬古輝。咄。

無為軍廬江西禪繼禪師

師。問。如何是祖師西來意。

師云。枯木巖前。

僧云。意旨如何。

師云。抽條石筍。

上堂云。青山青鬱鬱。淥水淥依依。物物尚如此。禪人作么知。若乃知得。觸目而真。更無別事。

【現代漢語翻譯】 上撞金鐘。

問：如何是無縫塔？（無縫塔：比喻沒有破綻，完美無缺的境界）

師云：任是僧繇（Seng Yao，南北朝時期著名畫家）夸好手，教君圖繪也無門。（即使是僧繇這樣的大畫家，也無法描繪出無縫塔的境界）

僧曰：如何是塔中人？（塔中人：指證悟者，住在無縫塔境界中的人）

師云：揚眉招手喚，對面少人逢。（即使向你招手，也很少有人能理解並相遇）

許內翰問：如何是廣教境？（廣教境：指廣闊的教化境界）

師云：一片白雲橫岳頂。（一片白雲橫亙在山頂，形容廣教境的開闊與自在）

翰曰：如何是境中人？（境中人：指證悟者，住在廣教境界中的人）

師云：今日尊官入院。（今天尊貴的官員來到寺院，意指當下即是廣教境）

上堂云：云籠玉殿，風掃金沙。靈苗得地，遍野開花。遊人賞玩，禪子嘆嗟。咄！不悟少林真端的，背卻彌陀（Amitabha，阿彌陀佛）討釋迦（Sakyamuni，釋迦牟尼佛）。（雲霧籠罩著華麗的殿宇，風吹拂著金色的沙灘。靈性的種子得到滋養，在田野里盛開。遊人欣賞，禪者讚歎。唉！不領悟少林禪的真諦，背離阿彌陀佛去尋找釋迦牟尼佛。）

上堂云：紅爐焰上，金雪花開。白雲堂中，木人拊掌。直得天垂甘露，地涌珊瑚。無情日夜談真諦，不知誰是契如如。（紅色的爐火上，金色的雪花綻放。白雲堂中，木頭人拍手稱讚。以至於天上降下甘露，地上涌出珊瑚。無情之物日夜都在宣說真諦，卻不知誰能真正契合如如之境。）擊禪床一下。

上堂云：道！道！箇中無紫皂。禪！禪！門與白雲連。向上一路，千聖不傳。胡家曲子如何唱？會么？清風明月夜，浪打釣魚船。咄！（道！道！其中沒有是非對錯。禪！禪！禪門與白雲相連。向上之路，歷代聖賢不傳授。胡人的曲子如何唱？明白嗎？清風明月的夜晚，海浪拍打著漁船。唉！）

上堂云：了！了！人人道好。妙！妙！馨香誰曉。曉兮獲圓通，好兮談妙道。無限清風座下生，身中悟得無生老。無生老，報君知，一片無瑕萬古輝。咄！（了！了！人人都說好。妙！妙！誰能領會這其中的馨香。領會了就能獲得圓滿通達，說好就能談論微妙的道理。無限的清風在座下產生，在自身中領悟到無生無滅的真理。無生無滅，告訴你，一片無瑕的光輝照耀萬古。唉！）

無為軍廬江西禪繼禪師

師問：如何是祖師西來意？（祖師西來意：指禪宗初祖菩提達摩從印度來到中國的目的）

師云：枯木巖前。（枯木巖前：指在枯木巖前所展現的禪意）

僧云：意旨如何？

師云：抽條石筍。（抽條石筍：指石筍抽出新條，象徵著在絕境中生機勃勃）

上堂云：青山青鬱鬱，淥水淥依依。物物尚如此，禪人作么知？若乃知得，觸目而真，更無別事。（青山翠綠，綠水依依。萬物尚且如此，禪人如何領會？如果能夠領會，那麼觸目所及都是真理，再沒有其他的事情。）

【English Translation】 Striking the golden bell upwards.

Question: What is a seamless pagoda? (Seamless pagoda: a metaphor for a flawless, perfect state)

The Master said: Even if Seng Yao (Seng Yao, a famous painter of the Southern and Northern Dynasties) boasts of his skillful hands, he would find no way to depict it. (Even a great painter like Seng Yao could not depict the state of a seamless pagoda.)

A monk asked: What is the person in the pagoda? (Person in the pagoda: refers to an enlightened person, someone who lives in the state of a seamless pagoda)

The Master said: Raising eyebrows and beckoning, few people are met face to face. (Even if I beckon to you, few people can understand and meet me.)

Xu Neihan asked: What is the realm of Guangjiao? (Guangjiao realm: refers to the vast realm of teaching and transformation)

The Master said: A white cloud stretches across the peak of the mountain. (A white cloud stretches across the top of the mountain, describing the vastness and freedom of the Guangjiao realm.)

Neihan asked: What is the person in the realm? (Person in the realm: refers to an enlightened person, someone who lives in the Guangjiao realm)

The Master said: Today, the honorable official enters the monastery. (Today, the honorable official comes to the monastery, meaning that the present moment is the Guangjiao realm.)

Ascending the hall, he said: Clouds envelop the jade palace, wind sweeps the golden sands. Spiritual seedlings gain ground, flowers bloom across the fields. Tourists admire, Chan practitioners sigh in praise. Alas! Not understanding the true essence of Shaolin, turning away from Amitabha (Amitabha, the Buddha of Infinite Light) to seek Sakyamuni (Sakyamuni, the historical Buddha). (Clouds cover the magnificent palace, wind sweeps the golden sands. Spiritual seeds are nourished and bloom in the fields. Tourists admire, Chan practitioners sigh in praise. Alas! Not understanding the true essence of Shaolin Chan, turning away from Amitabha to seek Sakyamuni.)

Ascending the hall, he said: Above the red furnace flames, golden snowflakes bloom. In the White Cloud Hall, wooden figures clap their hands. To the point that heaven sends down sweet dew, and the earth springs forth coral. Insentient things speak of the true essence day and night, but who knows who is in accord with Suchness? (Striking the Zen platform once.)

Ascending the hall, he said: The Way! The Way! There is no right or wrong in it. Chan! Chan! The gate is connected to the white clouds. The upward path is not transmitted by the thousand sages. How is the Hu (non-Chinese) tune sung? Do you understand? On a clear, moonlit night, waves beat against the fishing boat. (Alas!)

Ascending the hall, he said: Understood! Understood! Everyone says it is good. Wonderful! Wonderful! Who understands the fragrance? Understanding brings perfect penetration, saying 'good' allows one to speak of the wonderful Way. Limitless clear wind arises beneath the seat, within oneself one realizes the unborn and un-aging. Unborn and un-aging, I tell you, a flawless radiance shines for eternity. (Alas!)

Chan Master Ji of Jiangxi in Wuwei Army

The Master asked: What is the meaning of the Patriarch's coming from the West? (The meaning of the Patriarch's coming from the West: refers to the purpose of Bodhidharma, the first patriarch of Zen, coming to China from India)

The Master said: Before the withered tree rock. (Before the withered tree rock: refers to the Chan meaning revealed before the withered tree rock)

A monk asked: What is the meaning?

The Master said: A stone bamboo shoot sprouting. (A stone bamboo shoot sprouting: refers to a stone bamboo shoot sprouting new shoots, symbolizing vitality in a desperate situation)

Ascending the hall, he said: Green mountains are lush and verdant, green waters are gentle and flowing. All things are like this, how do Chan practitioners understand? If one can understand, then everything one sees is truth, and there is nothing else. (Green mountains are lush, green waters are gentle. All things are like this, how do Chan practitioners understand? If one can understand, then everything one sees is truth, and there is nothing else.)

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一一法上一如來。一一塵中一彌勒。若也不知。且向三條椽下六尺單前。快須究取。良久。云。自是心源不調伏。祖師元是世間人。喝一喝。

宿州定林惠琛禪師

問。千百億化身。未審那個是如來身。

師云。應物現形。

僧曰。恁么則普現群生前。

師云。倒退三千。

問。如何是道。

師云。祗在目前。

僧曰。為什麼不見。

師云。瞎。

秀州本覺若珠禪師

福州人也。姓卓氏。母懷妊時。常感異夢。及生。祥光照室。七歲出家。恩度受具。后慕遊方。到蘇州天平圓鑒禪師法席。鑒問。父母未生時。那個是汝本來面目。師于言下忽然有省。遂執侍巾瓶。

至舒州浮山。每入室時。運石一轉。自後遁跡。日誦蓮經三帙。常坐不臥。后住槜城。法道大播。

元祐元年十月十日。命元照律師結大界相畢。翌日。沐浴淨髮。召眾曰。吾世緣將謝。汝善護持。言畢。趺坐而逝。七日身不傾側。茶毗。得五色舍利。塔葬本山。

問。如何是道。師舉起拳。

僧曰。不會。

師云。拳頭也不識。

問。師唱誰家曲。宗風嗣阿誰。

師云。一音剖出塵沙界。豁達靈通副萬機。

僧曰。恁么則葉縣親孫

。浮山嫡子。

師云。何不領話。

僧曰。話道什麼。

師云。十萬八千。

上堂云。說佛說祖。埋沒宗乘。舉古談今。淹留衲子。撥開上路。誰敢當頭。齊立下風。不勞拈出。無星稱子。如何辨得斤兩。若也辨得。須彌只重半銖。若辨不得。拗折秤衡。向日本國里與諸人相見。

荊門軍玉泉山景德謂芳禪師

問。從上諸聖。以何示人。師拈起拄杖。

僧曰。學人不會。

師云。兩手分付。僧擬議。師便打。

問。如何是和尚家風。

師云。針鋒頭上翻筋斗。

僧曰。意旨如何。

師云。紅爐焰上碧琉璃。

問。如何是一乘法。

師云。的當塵毛現。

上堂云。天駒未運。賓主照用齊行。毒鼓一鳴。瞎祖盲賢失宗旨。或高提神杖。或副類千端。影草竿頭火炬輝。寶劍刃中金毛吼。在主。則離南坎北。據賓。乃卯東酉西。風雲合會。交光八面全收。應用同時。涵蓋陣圖齊剪。雙開雙掩。令在當人。正按正提。藏鋒出袖。他亡此滅。猶懷組繡香囊。獲印回戈。始見文班武列。須分勝敗。豈許東西。火𦦨七星光射。須知百花競發。金針未舉。鋒露山河。玉印未開。光舒大野。曉色纖毫不犯。暗中眉目須分。白牛巖下非藏。金

【現代漢語翻譯】 現代漢語譯本： 浮山嫡子。

師父說：『為什麼不領會話中的意思？』

僧人說：『話里說了什麼？』

師父說：『十萬八千。』（形容距離遙遠，也指事物的複雜性）

上堂說法時說：『說佛說祖，埋沒了宗乘（佛教的傳承）；舉古談今，淹留了衲子（出家人）。撥開上路，誰敢當頭？齊立下風，不勞拈出。』沒有星的秤，如何辨別斤兩？如果辨別得了，須彌山（佛教中的聖山）只重半銖（極小的重量單位）；如果辨別不了，拗斷秤桿，在日本國里與諸位相見。

荊門軍玉泉山景德謂芳禪師

問：『從上諸聖，以何示人？』師父拿起拄杖。

僧人說：『學人不會。』

師父說：『兩手分付。』僧人猶豫，師父便打。

問：『如何是和尚家風？』

師父說：『針鋒頭上翻筋斗。』

僧人說：『意旨如何？』

師父說：『紅爐焰上碧琉璃。』（比喻在極熱的環境中顯現出珍貴的事物）

問：『如何是一乘法（佛教的唯一真理）？』

師父說：『的當塵毛現。』（比喻在微小的事物中顯現真理）

上堂說法時說：『天駒未運，賓主照用齊行。毒鼓一鳴，瞎祖盲賢失宗旨。或高提神杖，或副類千端。影草竿頭火炬輝，寶劍刃中金毛吼。在主，則離南坎北；據賓，乃卯東酉西。風雲合會，交光八面全收。應用同時，涵蓋陣圖齊剪。雙開雙掩，令在當人。正按正提，藏鋒出袖。他亡此滅，猶懷組繡香囊；獲印回戈，始見文班武列。須分勝敗，豈許東西。火𦦨七星光射，須知百花競發。金針未舉，鋒露山河。玉印未開，光舒大野。曉色纖毫不犯，暗中眉目須分。白牛巖下非藏，金』

【English Translation】 English version: Fushan's direct disciple.

The Master said, 'Why don't you understand the meaning of the words?'

The monk said, 'What did the words say?'

The Master said, 'One hundred and eight thousand.' (Describing a long distance or the complexity of things)

During the Dharma talk, he said, 'Speaking of Buddhas and Patriarchs buries the lineage (Buddhist transmission); citing the past and discussing the present detains the monks (those who have left home). Clearing the way forward, who dares to be at the forefront? Standing together downwind, there's no need to pick it out.' Without a star on the scale, how can you discern the weight? If you can discern it, Mount Sumeru (the sacred mountain in Buddhism) weighs only half a zhu (an extremely small unit of weight); if you cannot discern it, break the scale and meet everyone in Japan.

Jingde Weifang Zen Master of Yuquan Mountain in Jingmen Army

Asked, 'What do all the sages from the past use to show people?' The Master picked up his staff.

The monk said, 'This student does not understand.'

The Master said, 'Entrust it to both hands.' The monk hesitated, and the Master struck him.

Asked, 'What is the family style of the abbot?'

The Master said, 'Somersaults on the tip of a needle.'

The monk said, 'What is the meaning?'

The Master said, 'Green glass on the flames of a red furnace.' (A metaphor for precious things appearing in extremely hot environments)

Asked, 'What is the One Vehicle Dharma (the sole truth of Buddhism)?'

The Master said, 'The truth manifests in dust and hair.' (A metaphor for truth manifesting in the smallest of things)

During the Dharma talk, he said, 'Before the celestial steed moves, host and guest illuminate and use together. Once the poisonous drum sounds, blind ancestors and sages lose their purpose. Sometimes raising the divine staff high, sometimes providing countless analogies. The torch shines at the tip of a grass stalk, the golden-haired roar in the blade of a precious sword. In the host, it is apart from south, north, kan; according to the guest, it is east, west, mao, you. When wind and clouds converge, the intersecting light fully gathers in all directions. Application is simultaneous, and the array diagrams are cut together. Double opening and double closing, the command is in the person. Correctly pressing and correctly lifting, concealing the edge and releasing from the sleeve. When the other perishes and this ceases, it is like carrying an embroidered sachet; obtaining the seal and turning back the spear, one sees the civil and military ranks. One must distinguish victory and defeat; how can one allow east and west? The fire of the Big Dipper shines, one must know that a hundred flowers are blooming. Before the golden needle is raised, the edge is revealed in mountains and rivers. Before the jade seal is opened, the light spreads across the vast wilderness. The dawn color does not violate the slightest bit; in the darkness, the eyebrows and eyes must be distinguished. It is not hidden under the White Ox Rock, gold.'

---

鳳幽庭豈鎖。君臣合會。舞蹈無門。浩意融懷。蜜移一步。頭角未現。布異類以周流。玉線關開。盡屬利生遮畔。大地都盧無的止。萬古澄潭月耀騰。荒田野戰眉不開。午夜陣圓宜豹變。正則龍銜異寶。偏乃鶴宿銀籠。正偏巨意若支離。失曉手中珠落地。異中見異。猶尺璧而胡分。出語不曉。似空中而赴倒。敲則大夜消忘。唱乃長天免運。放曠淋漓雨不傷。猶是夜明簾外客。

師一日沐浴淨髮。書頌云。

三更打破無巴鼻。午夜敲開大道機。

二千年前石人髓。不以露布報人知。

乃擲筆。安坐而逝。

廬山歸宗承天鴻式禪師

問。如何是歸宗境。

師云。右軍墨池。

僧曰。若不張帆。焉知海闊。

師云。想汝不知落處。

師于熙寧二年七月十九日上堂辭眾。云。須彌倒卓。海水逆流。石人破浪棹孤舟。拍手呵呵誰是侶。大千沙界任遨遊。咄。言畢。趺坐而逝。

東京華嚴普孜禪師

建州建陽謝氏子也。幼習儒老。復看佛經。至識自心源。夙根啓發。遂投太平興國西律院僧可崇出家得度。具戒。遊方參道。詣龍舒浮山圓鑒禪師法席。入室扣請。頓悟祖意。舒人請居甘露．太平二剎。道譽大播。

後退居凈因。元豐五年。左右街僧

【現代漢語翻譯】 現代漢語譯本： 鳳幽庭被鎖閉，君臣卻能合會，舞蹈沒有門徑，浩瀚的意境融於心懷。稍微移動一步，頭角尚未顯現。廣佈不同的種類使其周流，玉線關隘開啟。全部都屬於利益眾生遮蔽的邊畔，大地廣闊無邊沒有定止。萬古澄澈的深潭，月光閃耀騰輝。荒蕪的田野戰鬥，眉頭緊鎖不開。午夜陣勢圓滿，適宜豹的變幻。正位則是龍銜著奇異的寶物，偏位乃是鶴棲息在銀籠之中。正與偏的巨大意義如果支離破碎，就像失曉時手中的寶珠落地。在不同之中見到不同，就像用尺璧來胡亂分割。說出的話語令人不曉，好像在空中跌倒。敲擊則能使漫漫長夜消散遺忘，歌唱就能使長天免除執行。放曠淋漓，雨水也無法傷害，仍然是夜明簾外的客人。

師父有一天沐浴淨髮，書寫頌詞說：

三更時分打破沒有把柄的東西，午夜敲開大道的玄機。 二千年前石人的精髓，不以公開的文書告知他人。

於是擲下筆，安然端坐而逝。

廬山歸宗承天鴻式禪師

問：如何是歸宗的境界？

師父說：王羲之的墨池。

僧人說：如果不張開風帆，怎麼知道大海的寬闊？

師父說：我想你不知道落腳之處。

師父在熙寧二年七月十九日上堂告別大眾，說：須彌山倒塌，海水逆流，石人破浪劃著孤舟。拍手呵呵，誰是我的伴侶？大千世界任我遨遊。咄！說完，結跏趺坐而逝。

東京華嚴普孜禪師

是建州建陽謝氏的兒子。年幼時學習儒家和道家的學說，後來閱讀佛經，直至認識到自己的心源，宿世的善根啓發了他。於是投奔太平興國西律院的僧人可崇出家得度，受具足戒。遊歷四方參訪求道，前往龍舒浮山圓鑒禪師的法席。進入禪室請教，頓悟了祖師的意旨。舒州人請他住持甘露寺和太平寺，他的道譽廣泛傳播。

後來退居凈因寺。元豐五年，擔任左右街僧錄。

【English Translation】 English version: The secluded courtyard is locked, yet rulers and subjects can convene; dancing has no gate, but vast intentions melt into the heart. Moving a step slightly, the horns have yet to appear. Spreading different kinds to circulate, the jade thread barrier opens. All belong to the edge of benefiting sentient beings, the vast earth has no fixed stop. In the eternally clear deep pool, the moonlight shines brightly. In the desolate fields of battle, brows remain furrowed. The midnight formation is complete, suitable for the leopard's transformation. In the proper position, the dragon holds a strange treasure; in the deviated position, the crane roosts in a silver cage. If the great meaning of proper and deviated is fragmented, it is like a pearl falling from the hand at dawn. Seeing difference within difference is like dividing a foot-long jade disc haphazardly. Words spoken are incomprehensible, like falling in the air. Striking eliminates and forgets the great night; singing exempts the long sky from movement. Unrestrained and drenching, the rain cannot harm, still a guest outside the night-shining curtain.

One day, the master bathed and purified his hair, writing a verse:

At the third watch, break through that which has no handle; at midnight, unlock the mechanism of the Great Way. The marrow of the stone man from two thousand years ago is not announced to others with public proclamations.

Then he threw down his pen and passed away peacefully in a seated posture.

Chan Master Hongshi of Guizong Temple on Mount Lu

Asked: What is the realm of Guizong (Returning to the Source)?

The master said: Wang Xizhi's (a famous calligrapher) ink pond.

The monk said: If one does not raise the sail, how can one know the vastness of the sea?

The master said: I think you do not know where to land.

On the 19th day of the seventh month of the second year of Xining, the master ascended the platform to bid farewell to the assembly, saying: Mount Sumeru (Mt. Meru) collapses upside down, the sea water flows backward, a stone man breaks the waves rowing a lone boat. Clapping hands and laughing heartily, who is my companion? I roam freely in the great thousand worlds. DOH! Having spoken, he passed away in the lotus position.

Chan Master Puzi of Huayan Temple in Tokyo

He was a son of the Xie family from Jianyang, Jianzhou. In his youth, he studied Confucianism and Taoism, and later read Buddhist scriptures, until he recognized the source of his own mind, and his past roots awakened him. Thereupon, he joined the Sangha under the monk Kechong of the Xilu Monastery of the Taiping Xingguo period, received ordination, and traveled to various places to seek the Way, going to the Dharma seat of Chan Master Yuanjian of Fushan in Longshu. Entering the room to request instruction, he suddenly awakened to the meaning of the Patriarch. The people of Shu invited him to reside at the Ganlu (Sweet Dew) and Taiping (Great Peace) Monasteries, and his reputation for virtue spread widely.

Later, he retired to Jingyin Monastery. In the fifth year of Yuanfeng, he served as the Senglu (Monk Registrar) of the left and right streets.

---

錄定居華嚴。再整禪規。京城內外。翕然歸向。八年四月十日　詔入　禁中說法　天子錫賚甚厚。是月十四日。辭眾坐逝。茶毗斂骨。塔于開封林家村。

師性澄止水。語灑寒冰。解達宗乘。見超情識。繼唱臨濟三玄九帶。深造曹洞五位十玄。故湊泊者望其津涯而已。

問。如何是賓中賓。

師云。客路似天遠。

僧曰。如何是賓中主。

師云。侯門似海深。

僧曰。如何是主中主。

師云。寰中天子敕。

僧曰。如何是主中賓。

師云。塞外將軍令。

師云。賓中問主。互換機鋒。主中問賓。同生同死。主中辨主。飲氣吞聲。賓中覓賓。白雲萬里。故句中無意。意在句中。於斯明得。一雙孤雁撲地高飛。於斯未明。一對鴛鴦溪邊獨立。知音禪客。相共證明。彰響異流。切鬚子細。良久。云。若是陶淵明。攢眉卻歸去。

舒州甘露法眼禪師

諱慶餘。姓黃氏。建州建安人也。本州大中寺出家。試經得度。遊歷江淮宗席。參圓鑒禪師。投機印可。出世甘露。人天瞻仰。退居京師華嚴。王公貴人皆來咨道。都尉曹公見謂。此真吾師也。朝夕扣請。奏賜章服．師名。

元豐六年八月五日。示眾云。浮世幻身。安能久寄。索筆書頌。投毫而

【現代漢語翻譯】 現代漢語譯本： 錄定居華嚴（寺廟名）。再次整頓禪規。京城內外，都欣然歸向。八年四月十日，奉詔進入禁中說法，天子賞賜非常豐厚。這月十四日，告別眾人坐化圓寂。火化后收取骨灰，建塔于開封林家村。 禪師的性情像澄澈的止水，言語像清冷的寒冰。理解通達宗門的精髓，見解超越了情感和意識。繼承並弘揚臨濟宗的三玄九帶，深入研究曹洞宗的五位十玄。所以那些前來求教的人，只能仰望他的境界。 問：如何是賓中賓？ 師云：客路似天遠。 僧曰：如何是賓中主？ 師云：侯門似海深。 僧曰：如何是主中主？ 師云：寰中天子敕。 僧曰：如何是主中賓？ 師云：塞外將軍令。 師云：賓中問主，互換機鋒。主中問賓，同生同死。主中辨主，飲氣吞聲。賓中覓賓，白雲萬里。所以句中沒有意，意在句中。如果能明白這個道理，就像一雙孤雁拍地高飛。如果還不明白，就像一對鴛鴦在溪邊獨立。希望知音的禪客，共同來證明。彰顯不同流俗的響亮聲音，一定要仔細體會。良久，禪師說：如果是陶淵明，就會皺著眉頭回去了。 舒州甘露法眼禪師 法號慶餘，俗姓黃，是建州建安人。在本州的大中寺出家。通過考試獲得度牒。遊歷江淮一帶的寺廟，參拜圓鑒禪師，得到他的認可。後來在甘露寺弘法，受到人天大眾的瞻仰。退居京師華嚴寺后，王公貴人都來請教佛法。都尉曹公認為，這才是真正的我的老師啊。早晚都去拜訪請教。上奏朝廷賜予禪師章服和名號。 元豐六年八月五日，禪師對眾人說：浮世幻身，怎麼能長久寄託？於是拿起筆寫下偈頌，剛一落筆就圓寂了。

【English Translation】 English version: He recorded his residence at Huayan (temple name). He reorganized the Chan rules again. Inside and outside the capital, all turned to him with admiration. On the tenth day of the fourth month of the eighth year, he was summoned to the Forbidden City to preach the Dharma. The Emperor bestowed generous gifts. On the fourteenth day of that month, he bid farewell to the assembly and passed away in meditation. After cremation, his bones were collected, and a pagoda was built in Linjia Village, Kaifeng. The master's nature was like clear, still water, and his words were like cold ice. He understood the essence of the Zen school and his insights transcended emotions and consciousness. He continued to propagate the Three Mysteries and Nine Categories of the Linji school, and deeply studied the Five Ranks and Ten Mysteries of the Caodong school. Therefore, those who came to seek guidance could only look up to his profound understanding. Asked: 'What is the guest within the guest?' The Master said: 'The road of a traveler seems as far as the sky.' The monk said: 'What is the guest within the host?' The Master said: 'The gate of a noble family is as deep as the sea.' The monk said: 'What is the host within the host?' The Master said: 'An imperial edict from the Son of Heaven within the realm.' The monk said: 'What is the host within the guest?' The Master said: 'The command of a general beyond the border.' The Master said: 'The guest asks about the host, exchanging opportunities. The host asks about the guest, sharing life and death. The host distinguishes the host, swallowing breath and suppressing voice. The guest seeks the guest, white clouds for ten thousand miles. Therefore, there is no intention in the phrase, the intention is within the phrase. If you understand this, it is like a pair of solitary geese flapping their wings and flying high. If you do not understand, it is like a pair of mandarin ducks standing alone by the stream. May fellow Chan practitioners of discerning minds jointly verify this. Manifesting a sound that differs from the common flow, one must carefully contemplate. After a long pause, he said: If it were Tao Yuanming, he would furrow his brow and return home.' Chan Master Fayan of Ganlu Temple in Shuzhou His personal name was Qingyu, and his surname was Huang. He was a native of Jian'an in Jianzhou. He left home at Dazhong Temple in his native prefecture. He passed the examination to obtain ordination. He traveled to various temples in the Jianghuai area and visited Chan Master Yuanjian, receiving his approval. Later, he propagated the Dharma at Ganlu Temple, where he was admired by humans and gods. After retiring to Huayan Temple in the capital, princes and nobles all came to seek his teachings. Commandant Cao Gong said, 'This is truly my teacher.' He visited and sought guidance morning and evening. He petitioned the court to bestow robes and a title upon the master. On the fifth day of the eighth month of the sixth year of Yuanfeng, the Master said to the assembly: 'The floating world is an illusory body, how can it be entrusted for long?' He then picked up a pen and wrote a verse, and as soon as he put the pen down, he passed away.

---

逝。

問。如何是意中玄。

師云。千思萬想。

僧曰。如何是句中玄。

師云。七步成章。

僧曰。如何是玄中玄。

師云。百發百中。

師云。三玄三要。大道直衝。活捉生擒。奪人奪境。直得把斷要津。聖凡路絕。一似倚天長劍。誰敢當頭。擬議之間。喪身失命。正當恁么時。何人出來定當。良久。云。須是王索仙陀婆始得。

廬山歸宗承天普安禪師

問。學人上來。請師一接。

師云。陽氣發時無硬地。

僧曰。莫便是為人處也。

師云。卞和之璧。難遇良工。

僧曰。不因一事。不長一智。

師云。賣金難遇買金人。

上堂云。金風乍扇。黃菊初開。泉鳴山谷。月照樓臺。門門顯煥。物物全彰。還有薦得者么。良久。云。令人轉憶龐居士。天上人間不可陪。

上堂云。桃花紅。李花白。堪羨靈云最高格。覿面相逢頃刻間。鷂子已過新羅國。

南康軍南山清隱院惟湜禪師

問。達磨未來時如何。

師云。三更月到窗。

僧曰。來后如何。

師云。平旦日頭出。

僧曰。還有西來意也無。

師云。一片海云遮不得。舒光直透水晶宮。

問。如何是佛。

【現代漢語翻譯】 逝。（無內容，可能指上一段的結束）

問：什麼是意中玄？（意中玄：指思想或意念中的玄妙之處）

師云：千思萬想。

僧曰：什麼是句中玄？（句中玄：指言語或語句中的玄妙之處）

師云：七步成章。

僧曰：什麼是玄中玄？（玄中玄：指玄妙中的玄妙，至深的奧秘）

師云：百發百中。

師云：三玄三要，大道直衝。活捉生擒，奪人奪境。直得把斷要津，聖凡路絕。一似倚天長劍，誰敢當頭。擬議之間，喪身失命。正當恁么時，何人出來定當？良久，云：須是王索仙陀婆（王索仙陀婆：佛教術語，指國王需要仙陀婆，仙陀婆在此處有多種含義，需要根據具體情況判斷）始得。

廬山歸宗承天普安禪師

問：學人上來，請師一接。

師云：陽氣發時無硬地。

僧曰：莫便是為人處也？

師云：卞和之璧（卞和之璧：比喻稀世珍寶），難遇良工。

僧曰：不因一事，不長一智。

師云：賣金難遇買金人。

上堂云：金風乍扇，黃菊初開。泉鳴山谷，月照樓臺。門門顯煥，物物全彰。還有薦得者么？良久，云：令人轉憶龐居士（龐居士：唐代著名在家佛教徒），天上人間不可陪。

上堂云：桃花紅，李花白。堪羨靈云（靈云：指靈云志勤禪師）最高格。覿面相逢頃刻間，鷂子已過新羅國（新羅國：古代朝鮮半島上的國家）。

南康軍南山清隱院惟湜禪師

問：達磨（達磨：即菩提達摩，禪宗初祖）未來時如何？

師云：三更月到窗。

僧曰：來后如何？

師云：平旦日頭出。

僧曰：還有西來意（西來意：指達摩祖師從西方帶來的禪宗真意）也無？

師云：一片海云遮不得，舒光直透水晶宮。

問：如何是佛？

【English Translation】 Passed. (No content, possibly indicating the end of the previous paragraph)

Question: What is the 'mystery within the mind'? (意中玄: 'mystery within the mind' refers to the subtle and profound aspects of thought or intention)

The Master said: A thousand thoughts, ten thousand imaginings.

Monk: What is the 'mystery within the phrase'? (句中玄: 'mystery within the phrase' refers to the subtle and profound aspects of language or expression)

The Master said: Composing a chapter in seven steps.

Monk: What is the 'mystery within the mystery'? (玄中玄: 'mystery within the mystery' refers to the deepest and most profound secrets)

The Master said: A hundred shots, a hundred hits.

The Master said: Three mysteries, three essentials, the great path rushes straight through. Capture alive, seize and take, snatch away people and environments. Directly cut off the vital pass, severing the paths of the sacred and the mundane. Like a heavenly sword, who dares to stand in its way? In the space of deliberation, one loses body and life. Right at such a time, who can come forth and settle it? After a long pause, he said: It must be King Suddhodana (王索仙陀婆: King Suddhodana needs 'saindhava', which has multiple meanings and needs to be judged according to the specific situation) to begin with.

Chan Master Puan of Guizong Chengtian Temple on Mount Lu

Question: A student comes up, please Master, receive him.

The Master said: When the yang energy arises, there is no hard ground.

Monk: Could that be the place for helping people?

The Master said: Bian He's jade (卞和之璧: Bian He's jade is a metaphor for a rare treasure), is hard to meet a good craftsman.

Monk: Not because of one event, one does not grow in wisdom.

The Master said: Selling gold is hard to meet a gold buyer.

Entering the hall, he said: The golden wind is just beginning to blow, the yellow chrysanthemums are just beginning to bloom. Springs sing in the valleys, the moon shines on the terraces. Every door is brightly illuminated, every thing is fully revealed. Is there anyone who can recommend it? After a long pause, he said: It makes one recall Layman Pang (龐居士: Layman Pang, a famous Buddhist layman of the Tang Dynasty), he cannot be accompanied in heaven or on earth.

Entering the hall, he said: Peach blossoms are red, plum blossoms are white. How admirable is Lingyun's (靈云: refers to Zen Master Lingyun Zhiqin) highest style. Meeting face to face in an instant, the hawk has already passed Silla (新羅國: an ancient country on the Korean Peninsula).

Chan Master Weishe of Qingyin Temple on Nanshan Mountain in Nankang Army

Question: What was it like before Bodhidharma (達磨: Bodhidharma, the first patriarch of Zen Buddhism) came?

The Master said: The moon reaches the window in the third watch.

Monk: What is it like after he came?

The Master said: The sun rises at dawn.

Monk: Is there still the meaning of the coming from the West (西來意: refers to the true meaning of Zen Buddhism brought by Bodhidharma from the West)?

The Master said: A piece of sea cloud cannot cover it, its light shines straight through the crystal palace.

Question: What is Buddha?

---

師云。罵著不嗔。

僧曰。如何是法。

師云。喚著不應。

僧曰。佛法兩字。如何理論。

師云。我不喜聞。

問。諸聖說不及處。請師說。

師云。暗裡皺眉。

僧曰。大眾側聆也。

師云。天明合掌。僧呵呵大笑。

師云。切忌。切忌。

問。如何是道。

師云。斜街曲巷。

僧曰。如何是道中人。

師云。百藝百窮。

上堂云。南山峭峻。登者還稀。后靠萬丈洪涯。猿鳥不絕。前臨千尺洪波。舟楫難渡。中流渺漠。休駐蘭舸。彼此岸頭。不須繫纜。且道向什麼處安泊。良久。云。有時因好月。特地過滄洲。

上堂云。一念不生。伎倆俱盡。一法未有。計較不成。便請高掛缽囊。橫擔拄杖。出一叢林。入一法席。踏著稱槌硬似鐵。豈是古佛心。青絹扇子足風涼。不是西來意。一任驢鳴狗吠。風吹日炙。

舒州浮山太平洪璉禪師

問。楞伽四卷從何得。莫是當初錯下言。

師云。蔣白元來是秀才。

問。達磨西來。教外別傳。為什麼將往隨後。

師云。錦上添花。

師云。教外別傳。直指人心。見性成佛。敢問諸人。作么生說個見性底道理。良久。云。遠觀山有色

。近聽水無聲。

潭州南嶽衡岳寺奉能禪師

上堂云。宗風才舉。萬里云收。法令若行。千峰寒色。須彌頂上。白浪滔天。大海波中。紅塵滿地。應思黃梅昔日。少室當年。不能退己讓人。遂使樁糠答志。斷臂酬心。何以衡岳這裡。山畬粟米飯。一桶勿鹽羹。苦樂共住。隨高就低。且不是南頭買貴。北頭賣賤。直教文殊稽首。迦葉攢眉。龍樹．馬鳴吞聲飲氣。目連．鹙子且不能為。為什麼如此。諦觀法王法。法王法如是。

筠州大愚山興教守芝禪師法嗣

潭州開福守義禪師

問。如何是佛。

師云。撲不破。

僧曰。秋來黃葉落。

師云。速禮三拜。

上堂云。瀟湘岸上。總似今日風恬浪靜。是人過得。不妨奇特。忽遇蓮花潭內洪波浩渺。白浪滔天。又作么生過。良久。云。行船由在把梢人。

南嶽云峰文悅禪師

洪州人也。少出家圓具。參大愚芝禪師。頓悟心印。遂遍歷禪室。到泐潭澄禪師法席。遇南禪師。遂為道契。

一日。謂南曰。觀吾師法器異常。何滯於此。南不喜師語。

師從容曰。吾師若去參慈明。他日必為臨濟下宗主也。

南遂諾之。遙往慈明。果然發悟。南師出世同安。師即領眾助揚宗風。后洪帥請居西山

翠巖。次移南嶽法輪云峰。治平中。坐滅龕中。常涌舍利。

問。如何是道。

師云。路不拾遺。

僧曰。如何是道中人。

師云。草賊大敗。僧禮拜。師噓一聲。

問。萬法歸一。一歸何處。

師云。黃河九曲。

僧曰。如何是第一句。

師云。垂手過膝。

僧曰。如何是第二句。

師云。萬里崖州。

僧曰。如何是第三句。

師云。糞箕掃帚。

問。如何是深山巖崖佛法。

師云。猢獼倒上樹。

問。如何是無縫塔。

師云。四楞著地。

僧曰。如何是塔中人。

師云。香風吹萎花。更雨新好者。

問。如何是衲衣下事。

師云。皮裹骨。

問。不涉廉纖。請師速道。

師云。須彌山。

問。如何是般若體。

師云。箭穿楊葉。

僧曰。如何是般若用。

師云。蛇穿鼠穴。

問。如何是清凈法身。

師云。柴場荻草。

上堂云。諸佛出世。平地陷人。祖師西來。承虛接響。一大藏教。誑譃閭閻。明眼衲僧。自救不了。諸人到遮里。憑何話會。良久。云。為眾竭力。禍出私門。擊禪床一下。

上堂云。聲色不到處。

病在見聞。言詮不及處。過在唇吻。離卻咽喉一句作么生道。若道得。坐斷天下人舌頭。若道不得。法輪門下有粥有飯。

上堂云。語不離窠窟。焉能出蓋纏。片云橫谷口。迷卻幾人源。所以道。言無展事。語不投機。承言者喪。滯句者迷。汝等諸人到這裡。憑何話會。良久。云。欲得不招無間業。莫謗如來正法輪。

饒州承天應禪師

問。如何是芝山境。

師云。三月野花游不猒。更深猶插滿頭歸。

僧曰。如何是境中人。

師云。五湖雲水客。到此罷追尋。

越州大禹山簡南禪師

上堂云。湖邊山邊太平道。馬公賀公前後意。青山屹屹變洪波。洪波渺渺成平地。不是邀君傲名利。盡為蒼生垂巨庇。萬頃良田千古中。兒孫不識法王記。其中有剎崇來久。雪庭籌室誰知有。翠竹黃花歲已深。陶令遠師空執手。昨夜南星迴北斗。良久。云。看。

郢州興陽山啟珊禪師

問。祖意教意。是同是別。

師云。百尺竿頭開口笑。

僧曰。風高月冷乾坤靜。直下無私暢殺人。

師云。歌謠滿路。僧禮拜。師便打。

上堂云。霧籠山色。雨灑長空。日月雖升。遊人不見。這個葛藤且致。泥水不分一句作么生道。良久云。為你諸人注破。以

【現代漢語翻譯】 現代漢語譯本 病在於見聞（通過感官獲得的認知）。言語無法完全表達真理。過錯在於口舌之爭。如果讓你撇開言語，直接說出真理，你該如何表達？如果能說出來，就能堵住天下人的嘴。如果說不出來，那麼在佛法的門下，至少還有粥飯可吃。

禪師上堂說法時說：『說話不離開固有的模式，怎麼能超出覆蓋和束縛？一片云橫在山谷口，就迷惑了多少人尋找真源的心。』所以說，言語不能展示真相，說話不能投合機宜。執著于言語的人會迷失，停留在字句上的人會困惑。你們這些人到這裡來，憑什麼來領會真理？』良久，禪師說：『想要不招致無間地獄的業報，就不要誹謗如來的正法法輪。』

饒州承天應禪師

有僧人問：『什麼是芝山（地名）的境界？』

禪師說：『三月里，欣賞野花，遊玩也不會厭倦，直到夜深，還採摘鮮花插滿頭才回家。』

僧人問：『什麼是境界中的人？』

禪師說：『五湖四海的雲遊僧人，到了這裡就停止追尋。』

越州大禹山簡南禪師

上堂說法時說：『湖邊山邊都是太平之路，馬公（指馬臻）和賀公（指賀知章）的前後用心都是爲了百姓。青山巍然屹立，卻能變為滔滔洪水，滔滔洪水也能變為平地。這並不是要邀請你們去炫耀名利，而是爲了百姓能得到巨大的庇護。萬頃良田經歷了千古，子孫後代卻不認識法王的功績。其中有一座寺廟崇高而古老，雪庭禪師籌劃建造禪室，有誰知道呢？翠竹黃花，歲月已經很深了，陶淵明和遠公（慧遠）也只能空自握手讚歎。』昨夜南星迴到了北斗。』良久，禪師說：『看！』

郢州興陽山啟珊禪師

有僧人問：『祖師的意旨和佛陀的教義，是相同還是不同？』

禪師說：『在百尺竿頭開口大笑。』

僧人說：『風高月冷，天地寂靜，直接了當，毫無保留，痛快至極。』

禪師說：『歌謠傳遍道路。』僧人禮拜，禪師就打他。

上堂說法時說：『霧氣籠罩山色，雨水灑滿長空。即使太陽和月亮升起，遊人也看不見。』這個糾纏不清的問題暫且放下，『泥水不分』這句話該怎麼說？』良久，禪師說：『爲了你們這些人，我來點破。』

【English Translation】 English version The sickness lies in seeing and hearing (cognition acquired through the senses). Words cannot fully express the truth. The fault lies in disputes of the tongue. If you were to set aside words and directly speak the truth, how would you express it? If you can say it, you can shut the mouths of all people. If you cannot say it, then under the gate of the Dharma, there is at least congee and rice to eat.

The Zen master, when ascending the hall to preach, said: 'If speech does not leave the established patterns, how can one go beyond covering and binding? A piece of cloud across the mouth of the valley confuses the minds of many seeking the true source.' Therefore, it is said that words cannot reveal the truth, and speech cannot suit the occasion. Those who cling to words will be lost, and those who dwell on phrases will be confused. You all have come here, by what means will you comprehend the truth?' After a long pause, the Zen master said: 'If you want to avoid incurring the karma of the Avici Hell, do not slander the true Dharma wheel of the Tathagata (another name for Buddha).'

Zen Master Ying of Chengtian Temple in Raozhou

A monk asked: 'What is the realm of Zhishan (place name)?'

The master said: 'In the third month, enjoying the wild flowers, one never tires of playing, and even late at night, one still picks flowers to fill one's hair before returning home.'

The monk asked: 'What is the person in the realm?'

The master said: 'The wandering monks of the Five Lakes, when they arrive here, cease their searching.'

Zen Master Jiannan of Dayu Mountain in Yuezhou

Ascending the hall, he said: 'The lakeside and the mountainside are both paths to peace. The intentions of Ma Gong (referring to Ma Zhen) and He Gong (referring to He Zhizhang) before and after were all for the people. The green mountains stand tall, yet they can turn into raging floods, and the raging floods can turn into flat land. This is not to invite you to flaunt fame and fortune, but for the sake of the people to receive great protection. Ten thousand acres of fertile land have passed through the ages, but descendants do not recognize the merits of the Dharma King.' Among them, there is a temple that is lofty and ancient. Who knows about the Zen room planned and built by Zen Master Xueting? The green bamboo and yellow flowers, the years have already been deep. Tao Yuanming and Yuan Gong (Huiyuan) can only clasp their hands in admiration. Last night, the Southern Star returned to the Big Dipper.' After a long pause, the Zen master said: 'Look!'

Zen Master Qishan of Xingyang Mountain in Yingzhou

A monk asked: 'Is the meaning of the Patriarch (Bodhidharma) and the teaching of the Buddha the same or different?'

The master said: 'Laughing aloud at the top of a hundred-foot pole.'

The monk said: 'The wind is high, the moon is cold, and the universe is still. Directly and without reservation, it is extremely delightful.'

The master said: 'Songs and ballads fill the roads.' The monk prostrated, and the master struck him.

Ascending the hall, he said: 'Mist shrouds the mountain colors, and rain sprinkles the long sky. Even if the sun and moon rise, travelers cannot see them.' Let us put aside this entangled problem for now. How should one say the phrase 'mud and water are indistinguishable'?' After a long pause, the Zen master said: 'For the sake of you all, I will break it open.'

---

拄杖擊一下。

郢州興陽山慧光院啟舟禪師

上堂云。遠山岌岌。春夏如然。涓水滔滔。四時無間。平川眺望。廓落乾坤。坐對孤峰。咫尺日月。睹此時景。便合歇去。說個什麼天臺．南嶽．峨眉．五臺儘是塵。是未妄向他人口中作則。既不如此。又作么生商量。良久。云。睫在目前長不見。道非物外更何求。

筠州洞山子圓禪師

上堂。有僧出。拋下坐具。師云。一釣便上。僧拈起坐具。

師云。弄巧成拙。

僧曰。自古無生曲。須是遇知音。

師云。波斯入唐土。上僧大笑。歸眾。

潭州石霜山法永禪師法嗣

金陵保寧承泰禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。無角鐵牛生意氣。

僧曰。未審的嗣何人。

師云。瀟湘月上碧天明。

南嶽福嚴保宗禪師

上堂云。世尊周行七步。舉足全乖。目顧四方。觸途成滯。全襕授去。殃及兒孫。玉偈傳來。掛人唇吻。風幡悟性。未離色塵。缽水投針。全成管見。祖師九年面壁。不見纖毫。盧公六代傳衣。圖他小利。江西一喝。不解護初。德嶠全施。未知護末。南山鱉鼻。謾指蹤由。北院枯松。徒彰風彩。雲門顧鑒。落二落三。臨濟全提。錯七錯八。若說君臣五位。直

【現代漢語翻譯】 現代漢語譯本 （禪師）用拄杖敲擊了一下。

郢州興陽山慧光院啟舟禪師

上堂說法時說：『遠山高聳，春夏都是這樣。細小的水流奔騰不息，四季沒有停歇。在平原上眺望，天地空曠遼闊。獨自面對孤峰，感覺離太陽和月亮很近。看到這樣的景象，就應該停止追逐外物。說什麼天臺山、南嶽、峨眉山、五臺山，都不過是塵土罷了。』這是沒有胡亂地把別人的話當成自己的準則。既然不是這樣，又該如何討論呢？（禪師）沉默了很久，說：『眼睫毛就在眼前，卻常常看不見，真理不是在身外，還向哪裡去尋求呢？』

筠州洞山子圓禪師

上堂說法。有個僧人出來，放下坐具。（洞山子圓）禪師說：『一拋竿就上鉤了。』僧人拿起坐具。

（洞山子圓）禪師說：『弄巧成拙。』

僧人說：『自古以來沒有生命的曲子，必須遇到知音才能欣賞。』

（洞山子圓）禪師說：『波斯人來到唐朝的土地。』僧人大笑，回到人群中。

潭州石霜山法永禪師的法嗣

金陵保寧承泰禪師

有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』

（承泰）禪師說：『沒有角的鐵牛，生氣勃勃，意氣風發。』

僧人說：『請問到底傳承自哪位祖師？』

（承泰）禪師說：『瀟水湘江的月亮照亮了碧藍的天空。』

南嶽福嚴保宗禪師

上堂說法時說：『世尊（釋迦牟尼，佛教創始人）行走七步，每一步都完全偏離了正道。眼睛環顧四方，所接觸到的都是障礙。把袈裟全部授予（弟子），會給子孫帶來災禍。玉偈（珍貴的偈語）流傳下來，只是掛在人們的嘴邊。從風幡（風中飄動的旗幟）中領悟自性，並沒有離開色塵（外在的物質世界）。用缽中的水去投針，完全成了管中窺豹的狹隘見解。祖師（達摩，禪宗初祖）九年面壁，什麼也沒有看見。盧公（慧能，禪宗六祖）六代傳衣，圖的是一點小小的利益。江西馬祖（馬祖道一禪師）一聲棒喝，不明白如何守護初心。德嶠（石頭希遷禪師）全部施捨，不知道如何守護最終。南山鱉鼻（指沒有真才實學的人），胡亂地指點軌跡。北院枯松（指沒有生機的事物），徒然彰顯風采。雲門（雲門文偃禪師）的顧鑒，落入第二第三等。臨濟（臨濟義玄禪師）全部提持，錯誤百出。如果說君臣五位，簡直…』

【English Translation】 English version The (Zen master) struck once with his staff.

Zen Master Qizhou of Huiguang Monastery on Xingyang Mountain in Yingzhou

Ascended the hall and said: 'Distant mountains are towering, as they are in spring and summer. Small streams flow ceaselessly, without interruption in the four seasons. Gazing out over the plains, the universe is vast and open. Sitting opposite a solitary peak, the sun and moon seem close at hand. Seeing this scene, one should cease all pursuits. What talk of Tiantai (Mount Tiantai, a sacred mountain in Zhejiang, China), Nan Yue (Mount Heng in Hunan, one of the Five Great Mountains of China), Emei (Mount Emei in Sichuan, one of the Four Sacred Buddhist Mountains of China), or Wutai (Mount Wutai in Shanxi, another of the Four Sacred Buddhist Mountains of China)? All are but dust.' This is without falsely taking the words of others as one's own standard. Since it is not so, how else should we discuss it? (The Zen master) remained silent for a long time, then said: 'Eyelashes are right before the eyes, yet are often unseen; the Dao (the Way, the Truth) is not outside of things, so where else should one seek?'

Zen Master Ziyuan of Dongshan in Junzhou

Ascended the hall. A monk came forward and threw down his sitting mat. The master said, 'Hooked with a single cast.' The monk picked up his sitting mat.

The master said, 'Trying to be clever only makes things worse.'

The monk said, 'The song of no-birth (referring to the unconditioned nature of reality) from ancient times must be met with a knowing ear.'

The master said, 'A Persian enters the land of Tang.' The monk laughed loudly and returned to the assembly.

Dharma heir of Zen Master Fayong of Shishuang Mountain in Tanzhou

Zen Master Chengtai of Baoning in Jinling

A monk asked, 'Whose tune does the master sing? Whose lineage does the Zen tradition inherit?'

The master said, 'The hornless iron ox is full of vigor and spirit.'

The monk said, 'I do not yet know who he truly inherits from.'

The master said, 'The moon over the Xiaoxiang (a region in Hunan province) shines brightly on the blue sky.'

Zen Master Baozong of Fuyan in Nanyue

Ascended the hall and said: 'When the World-Honored One (Shakyamuni Buddha, founder of Buddhism) walked seven steps, every step was completely misguided. When his eyes looked in all directions, everything he touched became an obstacle. To bestow the entire robe (referring to the transmission of Dharma) brings disaster to descendants. The jade verses (precious verses) are passed down, but only hang on people's lips. To awaken to one's nature from wind and banners (referring to a famous Zen koan) has not left the realm of form and dust (the external material world). To drop a needle into water in a bowl becomes a completely narrow view. The Patriarch (Bodhidharma, the first patriarch of Zen) faced the wall for nine years and saw nothing at all. Master Lu (Huineng, the Sixth Patriarch of Zen) transmitted the robe for six generations, seeking only a small benefit. A shout from Jiangxi (referring to Mazu Daoyi) did not understand how to protect the initial intention. Deqiao (Shitou Xiqian) gave everything away, not knowing how to protect the end. The turtle nose of Nanshan (referring to someone without true ability) falsely points out the path. The withered pine of Beiyuan (referring to something without vitality) vainly displays its splendor. Yunmen's (Yunmen Wenyan) consideration falls into second or third place. Linji's (Linji Yixuan) complete upholding is full of mistakes. If we speak of the five ranks of ruler and minister, it is simply...'

---

如紙馬過江。更推賓主交參。恰似泥人澡洗。獨超象外。且非捉兔之鷹。混跡塵中。未是咬豬之狗。何異趒坑墮塹。正是避溺投宜。如斯之解。正在常途。出格道人如何話會。豈不見陶潛俗子。尚自睹事見機。而今祖室子孫。不可皮下無血。喝一喝。

南嶽勝業智增禪師

問。如何是南嶽境。

師云。音聲鳥。娑羅花。

僧曰。如何是境中人。

師云。山間坐。林下行。

僧曰。向上事又作么生。

師云。萬年松色拂云高。

郢州大陽山長慶如漢禪師

問。如何是佛。

師云。未離兜率天。波旬眼滴血。

僧曰。畢竟成得什麼邊事。

師云。後生雖可畏。年老得人嫌。

問。如何是敲磕底句。

師云。檻外竹搖風。驚起幽人睡。

僧曰。觀音門大啟也。

師云。師子咬人。

上堂云。聞聲悟道。失卻觀音眼睛。見色明心。昧了文殊巴鼻。一出一入。半開半合。泥牛昨夜遊滄海。直至如今不見回。咄。

湖州天聖皓太禪師法嗣

湖州西余山寶實禪師

問。世尊道。我四十九年不曾說一字法。和尚因何列眾升堂。

師云。不容我只對。僧擬進語。

師云。十萬八千。

【現代漢語翻譯】 現代漢語譯本： 如同紙糊的馬渡江一般，更要推究賓主之間相互作用的微妙之處，就像用泥人洗澡一樣，毫無作用。要超越現象之外，但又不是捕捉兔子的老鷹那樣顯眼，而是要混跡于塵世之中。但也不是隻會咬豬的狗，否則和掉進坑裡有什麼區別？這正是避開溺水而選擇適宜的地方。這樣的理解，只是在常規的道路上。不落俗套的修行人又該如何理解呢？難道沒看到陶淵明這樣的普通人，尚且能看到事情的苗頭而隨機應變嗎？如今作為禪宗的子孫，不可麻木不仁。喝！

南嶽勝業智增禪師

問：如何是南嶽的境界？ 師云：音聲鳥，娑羅花（Sal tree flower）。 僧曰：如何是境界中的人？ 師云：山間坐，林下行。 僧曰：向上（更高深）的事又該如何理解？ 師云：萬年松色拂云高。

郢州大陽山長慶如漢禪師

問：如何是佛？ 師云：未離兜率天（Tushita Heaven），波旬（Mara）眼滴血。 僧曰：最終能成就什麼？ 師云：後生雖可畏，年老得人嫌。 問：如何是敲擊探問的語句？ 師云：檻外竹搖風，驚起幽人睡。 僧曰：觀音（Avalokiteśvara）之門大開啊！ 師云：獅子咬人。 上堂云：聞聲悟道，失卻觀音眼睛；見色明心，昧了文殊（Manjusri）巴鼻。一出一入，半開半合。泥牛昨夜遊滄海，直至如今不見回。咄！

湖州天聖皓太禪師法嗣

湖州西余山寶實禪師

問：世尊（Buddha）道，我四十九年不曾說一字法。和尚為何列眾升堂？ 師云：不容我只對。僧擬進語。 師云：十萬八千。

【English Translation】 English version: Like paper horses crossing the river. Furthermore, one must explore the subtle interplay between guest and host, just as bathing a clay figure is futile. Transcend beyond phenomena, but not as conspicuously as a hawk catching a rabbit; rather, blend into the world. But also not like a dog that only bites pigs, otherwise, what's the difference from falling into a pit? This is precisely avoiding drowning and choosing a suitable place. Such understanding is only on the conventional path. How should an unconventional practitioner understand it? Haven't you seen that even ordinary people like Tao Yuanming can see the signs of things and adapt accordingly? Now, as descendants of the Zen school, you must not be numb. Ha!

Zen Master Zizeng of Shengye Temple, Nanyue

Question: What is the realm of Nanyue? The Master said: Sound birds, Sal tree flowers. Monk: What are the people in the realm? The Master said: Sitting in the mountains, walking under the trees. Monk: How about the matter beyond (higher)? The Master said: The color of ten-thousand-year-old pines brushes the clouds high.

Zen Master Ruchang of Changqing Temple, Dayang Mountain, Yingzhou

Question: What is Buddha? The Master said: Not yet leaving Tushita Heaven, Mara's eyes drip blood. Monk: What will ultimately be accomplished? The Master said: The young are to be feared, the old are disliked. Question: What is the phrase for knocking and inquiring? The Master said: Bamboo swaying in the wind outside the railing, startling the recluse from sleep. Monk: The gate of Avalokiteśvara is wide open! The Master said: The lion bites people. The Master said in the Dharma Hall: Hearing the sound and realizing the Tao, one loses Avalokiteśvara's eyes; seeing the form and clarifying the mind, one obscures Manjusri's nose. One out, one in, half open, half closed. The mud ox swam in the vast sea last night, and has not returned until now. Tut!

Successor of Zen Master Haotai of Tiansheng Temple, Huzhou

Zen Master Baoshi of Xiyu Mountain, Huzhou

Question: The World Honored One (Buddha) said, 'I have not spoken a single word of Dharma in forty-nine years.' Why does the Master gather the assembly and ascend the hall? The Master said: I am not allowed to just answer. The monk intends to speak further. The Master said: One hundred and eight thousand.

---

上堂云。無風起浪。井底煙生。伶利衲僧。切忌蹉過。參。

汝州寶應法昭禪師法嗣

滁州瑯瑘山方銳禪師

問。一佛出世。各坐一花。和尚出世。有何祥瑞。

師云。月中仙桂生林野。海底珊瑚秀碧峰。

僧曰。恁么則紫金剛座重新出。優缽羅花依舊開。

師云。玉鳳夜銜花。不許時人得。

僧曰。不因水漲。不見船高。

師云。放過一著。

上堂云。造化無生物之心。而物物自成。雨露非潤物之意。而靈苗自榮。所以藥劑不食。而病自損。良師不親。而心自明。故知妙慧靈光。不從緣得。到這裡。方許你進步。瑯瑘與你別作個相見。還有么。若無。不可厭良為賤。

郢州興陽山希隱禪師

問。如何是懸崖撒手底句。

師云。明月照幽谷。

僧曰。如何是末後再蘇底句。

師云。白雲生太虛。

僧曰。恁么則樵夫出林丘。處處歌春色。

師云。是人道得。

上堂云。了見不見。見了未了。路上行人。林間宿鳥。月里塔高十二層。天外星纏五百杪。要會么。手執夜明符。幾個知天曉。參。

潤州金山曇穎達觀禪師法嗣

湖州上方希元禪師

問。牛頭未見四祖時如何。

師云。富

【現代漢語翻譯】 現代漢語譯本： 上堂說法時說：無風也會掀起波浪，井底也會冒出煙霧。聰慧敏捷的僧人，切記不要錯過（開悟的）機會。參！

汝州寶應法昭禪師的法嗣

滁州瑯瑘山方銳禪師

僧人問：一佛出世，各自坐在一朵蓮花上。和尚您出世，有什麼祥瑞之兆？

禪師說：月中的仙桂生長在山野，海底的珊瑚在碧綠的山峰上挺秀。

僧人說：這樣說來，紫金剛座重新出現，優缽羅花（Udumbara，一種珍稀的花）依舊開放。

禪師說：玉鳳在夜晚銜著花，不讓世人得到。

僧人說：不是因為水漲，就看不出船有多高。

禪師說：放過了一招。

上堂說法時說：造化（宇宙的創造者或自然）沒有要創造萬物的心，而萬物自然產生。雨露沒有要滋潤萬物的意思，而靈苗自然繁榮。所以，即使不服用藥物，疾病也會自然消退；即使沒有良師的親自指導，內心也會自然明亮。因此可知，精妙的智慧靈光，不是從外在的因緣得來的。到了這個境界，才允許你繼續進步。瑯瑘山要與你特別相見，還有嗎？如果沒有，就不可厭棄好的而認為低賤。

郢州興陽山希隱禪師

僧人問：什麼是懸崖撒手的最終一句？

禪師說：明月照耀幽深的山谷。

僧人說：什麼是末後再蘇的最終一句？

禪師說：白雲從太空中升起。

僧人說：這樣說來，樵夫走出山林，到處歌唱春天的景色。

禪師說：這個人說得對。

上堂說法時說：徹底看清了，又好像沒看清；看見了，又好像沒有完全瞭解。路上的行人，林間的宿鳥。月亮里的塔高有十二層，天外的星星纏繞著五百個星宿。想要領會嗎？手執夜明符（一種能照亮黑夜的符咒），有幾個人知道天亮了呢？參！

潤州金山曇穎達觀禪師的法嗣

湖州上方希元禪師

僧人問：牛頭（牛頭法融禪師）未見四祖（道信禪師）時是什麼樣的？

禪師說：富裕。

【English Translation】 English version: In the Dharma Hall, he said: 'Waves rise without wind, smoke emerges from the bottom of the well. Sharp and clever monks, be sure not to miss the opportunity.' Contemplate!

Successor of Dharma Master Bao Ying Fa Zhao of Ruzhou

Chan Master Fang Rui of Mount Langye in Chuzhou

A monk asked: 'When a Buddha appears in the world, each sits on a lotus flower. When the Abbot appears in the world, what auspicious signs are there?'

The Master said: 'The celestial cassia in the moon grows in the wilderness, the coral in the seabed flourishes on the green peaks.'

The monk said: 'In that case, the purple diamond seat reappears, and the Udumbara (a rare flower) blooms as before.'

The Master said: 'The jade phoenix carries flowers in the night, not allowing people to obtain them.'

The monk said: 'If the water doesn't rise, you won't see how high the boat is.'

The Master said: 'Missed a move.'

In the Dharma Hall, he said: 'Creation (the creator of the universe or nature) has no intention to create things, yet all things come into being naturally. Rain and dew have no intention to nourish things, yet spiritual seedlings flourish on their own. Therefore, even without taking medicine, the illness will naturally subside; even without the personal guidance of a good teacher, the mind will naturally become clear. Thus, it is known that the wonderful wisdom and spiritual light are not obtained from external conditions. Only when you reach this state are you allowed to continue to progress. Mount Langye wants to meet you in a special way, is there anything else? If not, do not despise the good and consider it cheap.'

Chan Master Xi Yin of Mount Xingyang in Yingzhou

A monk asked: 'What is the ultimate phrase of letting go on a cliff?'

The Master said: 'The bright moon illuminates the secluded valley.'

The monk said: 'What is the ultimate phrase of revival after death?'

The Master said: 'White clouds rise from the vast sky.'

The monk said: 'In that case, the woodcutter leaves the forest hills, singing the colors of spring everywhere.'

The Master said: 'This person speaks correctly.'

In the Dharma Hall, he said: 'Completely seen, yet seemingly unseen; seen, yet seemingly not fully understood. Travelers on the road, birds roosting in the forest. The pagoda in the moon is twelve stories high, the stars outside the sky are entangled with five hundred constellations. Want to understand? Holding the night-illuminating talisman (a charm that can illuminate the night), how many people know when dawn breaks? Contemplate!'

Successor of Dharma Master Tan Ying Da Guan of Jinshan in Runzhou

Chan Master Xi Yuan of Shangfang in Huzhou

A monk asked: 'What was Niu Tou (Chan Master Fa Rong of Niu Tou Mountain) like before he met the Fourth Patriarch (Chan Master Dao Xin)?'

The Master said: 'Wealthy.'

---

嫌千口少。

僧曰。見后如何。

師云。貧恨一身多。

潤州普慈院崇珍禪師

問。如何是普慈境。

師云。出門便見鶴林山。

僧曰。如何是境中人。

師云。入門便見珍長老。

太平州瑞竹仲和禪師

問。得坐披衣人盡委。向上宗乘事如何。

師云。但知冰是水。

僧曰。更有事也無。

師云。休問水成冰。

僧曰。弄潮須是弄潮人。

師云。這僧從浙中來。

潤州金山懷賢圓通禪師

問。師揚宗旨。得法何人。師拈起拂子。

僧曰。鐵甕城頭曾印證。碧溪崖畔祖燈輝。

師拂一拂云。聽事不真。喚鐘作甕。

太平州隱靜山慧觀禪師

問。如何是隱靜境。

師云。千尺長松臨古路。一條寒澗截中峰。

僧曰。如何是境中人。

師云。巖前枯木啼黃鳥。林下僧居半白頭。

僧曰。祖意西來又作么生。

師云。五峰高不下。萬木幾回秋。

常州南禪福聖自聰禪師

問。諸佛出世。天雨四花。和尚出世。有何祥瑞。

師云。清風滿地。

僧曰。恁么則法界沾恩。

師云。杲日當空。

僧曰。向上更有事也無。

師云。有僧曰。如何是向上事。

師云。水因有月方知凈。天為無雲始見高。

越州新昌石佛顯忠祖印禪師

問。如何是不動尊。

師云。熱鏊上猢猻。

僧曰。如何是千百億化身。

師云。添香換水。點燈掃地。

僧曰。如何是毗盧師．法身主。

師云。繫馬柱。

僧曰。有什麼交涉。

師云。縛殺這漢。

問。會殺佛祖底。始是作家。如何是殺佛祖底劍。

師云。不斬死漢。

僧曰。如何是和尚劍。

師云。令不重行。

問。古人道。一大藏教儘是魔說。作么生是佛說。

師云。是佛則不說。

僧曰。爭奈五千卷何。

師云。不是汝分上事。

僧曰。未審是誰分上事。

師云。止止不須說。我法妙難思。

問。如何是相生。

師云。山河大地。

僧曰。如何是想生。

師云。兔子望月。

僧曰。如何是流注生。

師云。無間斷。

僧曰。如何是色空。

師云。五彩屏風。

上堂云。咄。咄。咄。海底魚龍盡枯渴。三腳蝦䗫飛上天。脫殼烏龜火中活。

上堂云。點時不到。皁白未分。到時不點。和泥合水。露柱

【現代漢語翻譯】 現代漢語譯本 師父說：有僧人問：『什麼是更進一步的道理？』 師父說：『水因為有月亮的倒影才知道清澈，天空因為沒有云彩才顯得高遠。』 越州新昌石佛顯忠祖印禪師 問：『什麼是不動尊（Acalanatha，佛教中的明王，象徵著堅定的意志）？』 師父說：『熱鐵板上的猴子。』 僧人問：『什麼是千百億化身（Nirmanakaya，佛爲了度化眾生而顯現的各種化身）？』 師父說：『添香換水，點燈掃地。』 僧人問：『什麼是毗盧師（Vairocana，佛教中的法身佛，代表著宇宙的本體），法身主？』 師父說：『繫馬柱。』 僧人問：『這有什麼關聯？』 師父說：『綁住這個傢伙。』 問：『能殺死佛祖的人，才算是真正的行家。什麼是殺死佛祖的劍？』 師父說：『不斬殺已死之人。』 僧人問：『什麼是和尚的劍？』 師父說：『命令不再重複執行。』 問：『古人說，全部的大藏經（Tripitaka，佛教經典的總稱）都是魔的說法。什麼是佛的說法？』 師父說：『是佛就不會說。』 僧人問：『那五千卷經書又怎麼解釋呢？』 師父說：『不是你該管的事。』 僧人問：『請問是誰該管的事？』 師父說：『停止，停止，不必再說。我的佛法玄妙難以思議。』 問：『什麼是相生？』 師父說：『山河大地。』 僧人問：『什麼是想生？』 師父說：『兔子望著月亮。』 僧人問：『什麼是流注生？』 師父說：『無間斷。』 僧人問：『什麼是色空？』 師父說：『五彩屏風。』 上堂開示說：『咄！咄！咄！海底的魚龍都乾渴了。三隻腳的蛤蟆飛上天，脫了殼的烏龜在火中活。』 上堂開示說：『該點的時候不點，皂色白色不分明。不該點的時候亂點，和泥又合水。露柱（寺院中常見的石柱，這裡可能指代某種象徵）……』

【English Translation】 English version The Master said: A monk asked, 'What is the matter of going further?' The Master said, 'Water knows its purity because of the moon's reflection; the sky appears high because there are no clouds.' Zen Master Zuyin of Shifo Xianzong in Xinchang, Yuezhou Asked: 'What is Acalanatha (Fudo-myoo, the Immovable Wisdom King)?' The Master said: 'A monkey on a hot griddle.' The monk asked: 'What are the hundreds of billions of Nirmanakaya (incarnations of the Buddha)?' The Master said: 'Adding incense and changing water, lighting lamps and sweeping the floor.' The monk asked: 'What is Vairocana (the universal Buddha), the Lord of the Dharmakaya (the body of the law)?' The Master said: 'A horse-tethering post.' The monk asked: 'What is the connection?' The Master said: 'Tie up this fellow.' Asked: 'One who can kill the Buddha is a true master. What is the sword that kills the Buddha?' The Master said: 'It does not slay the already dead.' The monk asked: 'What is the abbot's sword?' The Master said: 'Orders are not repeated.' Asked: 'An ancient said, 'The entire Tripitaka (Buddhist canon) is the talk of demons.' What is the Buddha's talk?' The Master said: 'If it is the Buddha, he does not speak.' The monk asked: 'Then what about the five thousand scrolls?' The Master said: 'It is not your concern.' The monk asked: 'May I ask, whose concern is it?' The Master said: 'Stop, stop, no need to speak. My Dharma is subtle and difficult to comprehend.' Asked: 'What is interdependent arising?' The Master said: 'Mountains, rivers, and the great earth.' The monk asked: 'What is arising from thought?' The Master said: 'A rabbit gazing at the moon.' The monk asked: 'What is arising from flowing?' The Master said: 'Without interruption.' The monk asked: 'What is form and emptiness?' The Master said: 'A five-colored screen.' Ascending the hall, he said: 'Tut! Tut! Tut! The fish and dragons in the sea have all dried up. A three-legged toad flies into the sky, and a shelled turtle lives in the fire.' Ascending the hall, he said: 'When it is time to light, it is not lit, and black and white are not distinguished. When it is not time to light, it is lit indiscriminately, mixing mud and water. The pillar (likely referring to a symbolic pillar in the temple)...'

---

𨁝跳入燈籠里即且從他。汝眉毛因什麼卻拖在腳跟下。直饒於此明得。也是猢猻戴席帽。於此未明。何異蛐[(乏-之+蟲)*善]穿靴。然雖如此。笑我者多。哂我者少。

杭州凈住院居說真凈禪師

師參達觀。遂問云。某甲經論粗明。禪直不信。愿師決疑。

觀云。既不信禪。豈可明經。禪是經綱。經為禪網。提綱正網。了禪見經。

師云。為某甲說禪看。

觀云。向下文長。

師云。若恁么。經與禪乃一體。

觀云。佛及祖非二心。如手搦拳。如拳搦手。

師因而有省。乃成頌云。

二十餘年用意猜。幾番曾把此心灰。

而今潦倒逢知己。蔣白元來最秀才。

宣州廣教院繼真文鑑禪師

師參達觀。遂問云。某甲自講說外。究尋諸佛所說廣大。如何得見邊際去。

觀云。子尋常憑何講說。

師云。依教解義。

觀云。依教解義。三世佛怨。

師云。離教一字。如同魔說。

觀云。不問子教義。講說者何人。

師云。但見動靜語言。不可睹其形相。

觀云。祇此無形相。便是廣大。若悟此心。便見邊際。師自此有省。

上堂云。夫欲為宗師。須了明暗句。半夜裡貼眼。渾成空路布。

【現代漢語翻譯】 現代漢語譯本 一躍跳入燈籠里，隨即又從燈籠里出來。你的眉毛為什麼拖在腳跟下？即使你在此處明白了，也像是猴子戴帽子，徒有其表。如果在此處不明白，又與蟋蟀穿靴子有什麼區別？雖然如此，嘲笑我的人多，理解我的人少。

杭州凈住院的居說真凈禪師

真凈禪師參訪達觀禪師，於是問道：『我對於經論大致明白，只是不相信禪，希望禪師能為我解疑。』

達觀禪師說：『既然不相信禪，怎麼能明白經呢？禪是經的綱領，經是禪的網路。提綱才能正網，瞭解禪才能明白經。』

真凈禪師說：『請禪師為我說說禪。』

達觀禪師說：『向下文義深長。』

真凈禪師說：『如果這樣，那麼經與禪就是一體的。』

達觀禪師說：『佛與祖師沒有二心，就像手握成拳，拳頭又變成手。』

真凈禪師因此有所領悟，於是作頌說：

二十多年來用心猜測，幾次想要放棄。如今落魄潦倒遇到了知己，原來蔣白（Jiang Bai，人名，此處指達觀禪師）才是真正的秀才。

宣州廣教院的繼真文鑑禪師

文鑑禪師參訪達觀禪師，於是問道：『我在講說之外，探究諸佛所說的廣大之法，如何才能見到邊際呢？』

達觀禪師說：『你平時憑藉什麼講說？』

文鑑禪師說：『依據教義來解釋。』

達觀禪師說：『依據教義來解釋，三世諸佛都會抱怨。』

文鑑禪師說：『離開教義一字，就如同魔的說法。』

達觀禪師說：『我不問你的教義，講說的人是誰？』

文鑑禪師說：『只能見到動靜語言，無法看到他的形相。』

達觀禪師說：『這沒有形相的，就是廣大。如果領悟了這個心，就能見到邊際。』文鑑禪師從此有所領悟。

上堂說法時說：『想要成為宗師，必須明白明暗之句。半夜裡貼著眼睛看，完全是空無一物的道路。』

【English Translation】 English version He jumps into the lantern and immediately comes out of it. Why are your eyebrows dragging under your heels? Even if you understand this, it's like a monkey wearing a hat—merely superficial. If you don't understand this, what difference is there from a cricket wearing boots? Even so, many laugh at me, few understand me.

Zen Master Zhenjing of Jushuo at Jingzhu Monastery in Hangzhou

Zen Master Zhenjing visited Zen Master Daguan and asked, 'I roughly understand the scriptures and treatises, but I don't believe in Zen. I hope the master can resolve my doubts.'

Zen Master Daguan said, 'Since you don't believe in Zen, how can you understand the scriptures? Zen is the guiding principle of the scriptures, and the scriptures are the network of Zen. Grasping the principle straightens the net; understanding Zen reveals the scriptures.'

Zen Master Zhenjing said, 'Please, Master, tell me about Zen.'

Zen Master Daguan said, 'The meaning of the text below is profound.'

Zen Master Zhenjing said, 'If that's the case, then the scriptures and Zen are one and the same.'

Zen Master Daguan said, 'Buddhas and Patriarchs have no dual mind, like a hand forming a fist, and a fist becoming a hand.'

Zen Master Zhenjing had an awakening because of this, and composed a verse:

For over twenty years, I've been guessing with my mind, several times wanting to give up. Now, in my destitution, I've met a confidant; Jiang Bai (person's name, here referring to Zen Master Daguan) is truly the most talented scholar.

Zen Master Jizhen Wenjian of Guangjiao Monastery in Xuanzhou

Zen Master Wenjian visited Zen Master Daguan and asked, 'Besides lecturing, I explore the vast teachings spoken by all Buddhas. How can I see the boundary of it?'

Zen Master Daguan said, 'What do you usually rely on to lecture?'

Zen Master Wenjian said, 'I explain according to the meaning of the teachings.'

Zen Master Daguan said, 'Explaining according to the meaning of the teachings makes the Buddhas of the three times complain.'

Zen Master Wenjian said, 'To depart from the teachings by even a single word is like the words of a demon.'

Zen Master Daguan said, 'I'm not asking about your teachings; who is the one lecturing?'

Zen Master Wenjian said, 'One can only see movement, stillness, and language, but cannot see its form and appearance.'

Zen Master Daguan said, 'This formlessness is the vastness. If you awaken to this mind, you will see the boundary.' Zen Master Wenjian had an awakening from this.

Ascending the Dharma hall, he said, 'If you want to be a master, you must understand the phrases of light and darkness. Sticking your eyes to it in the middle of the night, it's entirely a road laid out in emptiness.'

---

多事釋迦文。生時強四顧。點胸獨稱尊。又周行七步。明覆阿誰知。暗使何人悟。自後百千年。屈指河沙數。一盲引眾盲。眾盲相扶舉。他日見閻老。努目空相覷。是時休叫道。鑊湯無冷處。休空腹高心。但回盤轉箸。寄語後世人。莫被徐六語。

湖州西余山拱辰禪師

問。四眾云臻於此日。請師方便展家風。

師云。語不虛發。

僧曰。全因此日。

師云。功不浪施。

問。如何是向上事。

師云。赫日高懸。僧展兩手。

師云。作么生。僧禮拜。

師云。猶較三十棒。

上堂云。靈云見花。眼中著翳。玄沙蹙指。體上遭迍。不如且恁么過時。自然身心安樂。

上堂云。理因事有。心逐境生。事境俱忘。千山萬水。作么生得恰好去。良久。云。且莫剜肉成瘡。

上堂云。登高萬丈。先以一步為初。窮海千尋。實乃一滴為本。若也如此。從微至著。以淺涉深。超越門風。斷定可便起。

常州承天了素禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。語言鹙子怕。動靜馬鳴驚。

僧曰。達觀之道。從此盛行。

師云。說個什麼無著與天親。

師舉拂子云。諸仁者。且道這個還有法嗣也無。眾無對。

【現代漢語翻譯】 現代漢語譯本 多事啊，釋迦文（釋迦牟尼佛的名號）。出生時就強行四處張望，指著胸口獨自稱尊。又到處走了七步。光明的一面又有誰能真正明白？黑暗的一面又能使何人領悟？自那以後一千多年，屈指算來有如恒河沙數般漫長。一個瞎子帶領著一群瞎子，一群瞎子互相攙扶著前行。他日見到閻羅王，也只能瞪大眼睛徒勞地互相看著。那時再呼叫求道已經沒用了，因為鑊湯里沒有一處是涼的。不要空著肚子卻自視甚高，只要能迴轉盤子，轉動筷子就好。奉勸後世的人們，不要被徐六（指不實之言）的話所迷惑。

湖州西余山拱辰禪師

問：四方僧眾聚集於今日，請禪師方便開示，展現您的家風。

禪師說：說出的話不會是虛假的。

僧人說：完全是因為今日的機緣。

禪師說：所做的功德不會是白費的。

問：如何是向上之事？

禪師說：太陽高高懸掛在空中。僧人展開雙手。

禪師說：作何理解？僧人禮拜。

禪師說：還是應該打你三十棒。

上堂說法時說：靈云（禪師名號）見到桃花，眼中像是蒙了翳障。玄沙（禪師名號）蹙起手指，身體上遭遇了困頓。不如姑且就這樣過日子，自然身心安樂。

上堂說法時說：理因事而有，心隨境而生。如果事和境都忘記了，即使面對千山萬水，又該如何才能恰到好處呢？良久，說：且不要剜肉補瘡。

上堂說法時說：登上萬丈高樓，首先要從一步開始。窮盡深海的奧秘，實際上是從一滴水開始。如果能夠這樣，從細微到顯著，從淺顯到深入，超越宗門的風範，斷然就能立刻行動起來。

常州承天了素禪師

問：禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？

禪師說：我的語言讓鹙子（舍利弗，釋迦牟尼佛的十大弟子之一，以智慧著稱）感到害怕，我的動靜讓馬鳴（佛教史上著名論師）感到震驚。

僧人說：通達觀照的道理，從此將會盛行。

禪師說：說什麼無著（瑜伽行唯識學派創始人之一）與天親（無著的弟弟，也是瑜伽行唯識學派的重要人物）？

禪師舉起拂塵說：各位仁者，請問這個還有法嗣嗎？眾人無言以對。

【English Translation】 English version How meddlesome, Shakyamuni (name of Shakyamuni Buddha). At birth, he forcefully looked around, pointed to his chest, and proclaimed himself the sole honored one. He also walked seven steps in all directions. Who truly understands the bright side? Who can the dark side enlighten? Since then, for over a thousand years, countless as the sands of the Ganges have passed. A blind man leads a crowd of blind men, the blind men supporting each other as they go. When they meet Yama (the King of Hell) one day, they can only stare blankly at each other in vain. At that time, calling out for the Way will be useless, for there is no cool spot in the cauldron of boiling water. Do not be empty-bellied yet arrogant, just focus on turning the plate and moving the chopsticks. I advise future generations not to be misled by the words of Xu Liu (referring to false words).

Chan Master Gongchen of Xiyu Mountain in Huzhou

Question: The four assemblies gather here today. Please, Master, conveniently expound and display your family style.

The Master said: Words spoken are not false.

The monk said: Entirely because of today's opportunity.

The Master said: Merits made are not wasted.

Question: What is the matter of upward striving?

The Master said: The bright sun hangs high. The monk spreads out both hands.

The Master said: How do you understand it? The monk bows.

The Master said: You still deserve thirty blows.

Ascending the hall, he said: Lingyun (name of a Chan master) seeing the peach blossoms, his eyes seemed to be covered with cataracts. Xuansha (name of a Chan master) knitted his fingers, his body encountered hardship. It is better to just pass the time like this, and naturally the body and mind will be at peace.

Ascending the hall, he said: Principle arises from events, the mind follows the environment. If both events and environment are forgotten, even facing thousands of mountains and rivers, how can one achieve just the right state? After a long pause, he said: Do not cut flesh to make a wound.

Ascending the hall, he said: To climb ten thousand feet high, one must start with a single step. To fathom the depths of the sea, it truly begins with a single drop. If it is like this, from the subtle to the obvious, from the shallow to the deep, surpassing the style of the school, a decisive action can then arise.

Chan Master Liaosu of Chengtian Monastery in Changzhou

Question: Whose tune does the Master sing? Whose ancestral style do you inherit?

The Master said: My words frighten Shariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom), my movements startle Ashvaghosa (a famous Buddhist philosopher).

The monk said: The path of thorough observation will flourish from this.

The Master said: What are you talking about, Vasubandhu (one of the founders of the Yogacara school) and Asanga (Vasubandhu's brother, also an important figure in the Yogacara school)?

The Master raised his whisk and said: Worthy ones, tell me, does this have a Dharma heir? The assembly was silent.

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師云。披衣過孟津。擊禪床。下座。

越州法性院用章禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。金烏出海人皆仰。

僧曰。達觀嫡子。慈照兒孫。

師云。已是昇天際。流光散百川。

僧曰。浩瀚法才驚四眾。群賢皆羨震雷音。

師云。歡君休舉目。射汝髑髏干。

越州法性紹明禪師

問。如何是法性境。

師云。海潮生戶外。寶塔聳雲中。

僧曰。如何是境中人。

師云。半凡半聖。

僧曰。向上宗乘事若何。

師云。六六三十六。

蘇州崑山般若善端禪師

問。有生有滅。儘是常儀。無生無滅時如何。

師云。崑崙著靴空中立。

僧云。莫便是為人處也無。

師云。石女簪花火里眠。

僧曰。大眾證明。

師云。更看泥牛斗入海。

蘇州洞庭惠月禪師法嗣

蘇州薦福亮禪師

問。不假言詮。請師示誨。

師云。大眾總見汝恁么問。

僧曰。莫祇這便是也無。

師云。罕逢穿耳客。

上堂云。云收天際。日到階前。景色如斯。禪流著眼。參。

蘇州瑞元嵩禪師

問。明月當天。為什麼不臨暗室。

【現代漢語翻譯】 現代漢語譯本 師父說：『披上袈裟走過孟津。』敲擊禪床，然後走下座位。

越州法性院用章禪師

僧人問：『師父您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』 師父說：『太陽從海面升起，人人都仰望。』 僧人說：『是達觀（Daguan）的嫡傳弟子，慈照（Cizhao）的兒孫。』 師父說：『已經升到天邊，光芒散佈到無數河流。』 僧人說：『浩瀚的佛法才能震驚四眾，眾賢人都羨慕這如雷的聲音。』 師父說：『勸你不要舉目張望，小心射穿你的骷髏頭。』

越州法性紹明禪師

僧人問：『什麼是法性的境界？』 師父說：『海潮聲響在門外，寶塔高聳在雲中。』 僧人說：『什麼是境界中的人？』 師父說：『一半是凡人，一半是聖人。』 僧人說：『向上超越的宗門大事又如何呢？』 師父說：『六六三十六。』

蘇州崑山般若善端禪師

僧人問：『有生有滅，都是常理。無生無滅時又如何呢？』 師父說：『崑崙山（Kunlun）穿著靴子立在空中。』 僧人說：『莫非這就是為人處世的道理嗎？』 師父說：『石女（沒有生育能力的女子）頭上戴花在火里安眠。』 僧人說：『大眾可以作證。』 師父說：『再看泥牛（泥做的牛）爭鬥著進入大海。』

蘇州洞庭惠月禪師的法嗣

蘇州薦福亮禪師

僧人問：『不用言語表達，請師父開示教誨。』 師父說：『大眾都看見你這樣問。』 僧人說：『莫非這就是了嗎？』 師父說：『難得遇到穿耳洞的客人。』 師父上堂說法時說：『雲彩消散在天邊，陽光照到臺階前。景色就是這樣，禪者們要仔細觀察。參！』

蘇州瑞元嵩禪師

僧人問：『明月當空，為什麼不照亮黑暗的房間？』

【English Translation】 English version The Master said, 'Don the robe and cross Mengjin (Mengjin, a place name).' He struck the Zen meditation platform and descended from his seat.

Zen Master Yongzhang of Faxing Monastery in Yuezhou

A monk asked, 'Whose tune does the Master sing? Whose lineage does the Dharma tradition inherit?' The Master said, 'When the golden crow rises from the sea, all people look up to it.' The monk said, 'A direct descendant of Daguan (Daguan, likely a Buddhist figure), a grandson of Cizhao (Cizhao, likely a Buddhist figure).' The Master said, 'Already ascending to the heavens, its light scatters across hundreds of rivers.' The monk said, 'Vast Dharma talent amazes the four assemblies; all the wise admire the thunderous sound.' The Master said, 'I advise you to stop raising your eyes, or I'll shoot through your dry skull.'

Zen Master Shaoming of Faxing Monastery in Yuezhou

A monk asked, 'What is the realm of Dharma-nature?' The Master said, 'The sound of the sea tide rises outside the door, and a precious pagoda soars into the clouds.' The monk said, 'What is the person within that realm?' The Master said, 'Half ordinary, half saint.' The monk said, 'What about the matter of the transcendent lineage?' The Master said, 'Six sixes are thirty-six.'

Zen Master Shanduan of Prajna Monastery in Kunshan, Suzhou

A monk asked, 'Having birth and death is all ordinary. What about when there is no birth and no death?' The Master said, 'Kunlun (Kunlun, a mountain range) stands in the sky wearing boots.' The monk said, 'Could this be the way to help people?' The Master said, 'A stone woman wears flowers and sleeps in the fire.' The monk said, 'The assembly bears witness.' The Master said, 'Look again as the mud ox fights its way into the sea.'

Dharma successor of Zen Master Huiyue of Dongting, Suzhou

Zen Master Liang of Jianfu Monastery in Suzhou

A monk asked, 'Without relying on words, please, Master, give instruction.' The Master said, 'The assembly has all seen you ask in this way.' The monk said, 'Could this be it?' The Master said, 'Rarely do we meet a guest with pierced ears.' Ascending the Dharma platform, the Master said, 'Clouds gather at the edge of the sky, the sun arrives before the steps. The scenery is like this. Zen practitioners, pay attention. Meditate!'

Zen Master Song of Ruiyuan Monastery in Suzhou

A monk asked, 'The bright moon is in the sky; why does it not illuminate the dark room?'

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師云。爭奈何。

僧曰。慈悲何在。

師云。用不得。

上堂云。三度吃棒。卒無一言。累他子孫分疏不下。直道過在什麼處。試請辨看。參。

常州承天世珍禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。一輪皎潔輝沙界。萬仞青山壓太湖。

僧曰。恁么則洞庭嫡子。

師云。一任杓卜。

問。如何是佛。

師云。印手分明。

僧曰。言顯理幽。乞師方便。

師云。人人合掌。

明州杖錫修巳禪師法嗣

臺州黃巖保軒禪師

問。佛如何是佛法大意。

師云。千日斫柴一夜燒。

問。不欲無言。略憑施設時如何。

師云。知而故犯。僧禮拜。師便打。

明州云巖志禪師

問。有問有答。蓋是尋常。無問無答時如何。

師云。貪觀白浪。失卻手橈。

僧曰。未審意旨如何。

師云。前頭猶自可。

明州石門山進禪師法嗣

明州瑞巖山智才禪師

問。如何是截斷眾流句。

師云。好。

僧曰。如何是隨波逐浪句。

師云。隨。

僧曰。如何是涵蓋乾坤句。

師云。合。

僧曰。三句蒙師指。如何辨古今。

【現代漢語翻譯】 現代漢語譯本 師父說：『那又該怎麼辦呢？』 僧人問：『慈悲在哪裡？』 師父說：『用不上。』 師父上堂說法時說：『三次捱打，始終沒有一句話。連累他的子孫也無法分辨清楚。直接說錯在哪裡。請大家辨別看看。參！』 常州承天世珍禪師 僧人問：『師父唱的是誰家的曲調？宗風傳承自哪位祖師？』 師父說：『一輪皎潔的月光照耀著整個沙界，萬仞高的青山壓著太湖。』 僧人說：『這麼說您是洞庭湖的嫡系傳人。』 師父說：『任憑你猜測。』 僧人問：『什麼是佛？』 師父說：『手印分明。』 僧人說：『言語顯明而道理幽深，請師父開示方便之門。』 師父說：『人人合掌。』 明州杖錫修巳禪師的法嗣 臺州黃巖保軒禪師 僧人問：『如何是佛法的大意？』 師父說：『千日砍柴一夜燒。』 僧人問：『不想沉默不語，略微憑藉施設時，該如何是好？』 師父說：『明知故犯。』僧人禮拜，師父便打。 明州云巖志禪師 僧人問：『有問有答，這算是尋常。無問無答時，又該如何？』 師父說：『貪看白色的浪花，失掉了手中的船槳。』 僧人說：『不知其中的意思是什麼？』 師父說：『前面的路還算好走。』 明州石門山進禪師的法嗣 明州瑞巖山智才禪師 僧人問：『如何是截斷眾流之句？』 師父說：『好。』 僧人問：『如何是隨波逐浪之句？』 師父說：『隨。』 僧人問：『如何是涵蓋乾坤之句？』 師父說：『合。』 僧人說：『三句蒙師父指點，如何辨別古今？』

【English Translation】 English version The Master said, 'What to do then?' The monk asked, 'Where is compassion?' The Master said, 'It's unusable.' The Master, in an assembly, said, 'Thrice beaten, yet not a word uttered. It burdens his descendants, unable to discern. Directly state where the fault lies. Try to discern and see. Contemplate!' Chan Master Shizhen of Chengtian Temple in Changzhou The monk asked, 'Whose tune does the Master sing? Whose lineage does the Dharma tradition inherit?' The Master said, 'A round, bright moon illuminates the entire sand realm; ten thousand fathoms of green mountains press down on Taihu Lake (a large lake in China).' The monk said, 'In that case, you are a direct descendant of Dongting (referring to Dongting Lake, implying a pure lineage).' The Master said, 'Let anyone guess.' The monk asked, 'What is Buddha?' The Master said, 'Hand seals are clear.' The monk said, 'Words reveal, but the principle is profound. I beg the Master for expedient means.' The Master said, 'Everyone joins their palms.' Dharma heir of Chan Master Xiuji of Zhangxi in Mingzhou Chan Master Baoxuan of Huangyan in Taizhou The monk asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'A thousand days of chopping wood, burned in one night.' The monk asked, 'If one does not wish to be silent, how should one proceed when relying on skillful means?' The Master said, 'Knowingly committing an offense.' The monk prostrated, and the Master then struck him. Chan Master Zhi of Yunyan in Mingzhou The monk asked, 'Having questions and answers is common. What about when there are no questions and no answers?' The Master said, 'Greedy for watching the white waves, one loses the oar in hand.' The monk said, 'I do not understand the meaning.' The Master said, 'The road ahead is still passable.' Dharma heir of Chan Master Jin of Shimenshan in Mingzhou Chan Master Zhicai of Ruiyanshan in Mingzhou The monk asked, 'What is the phrase that cuts off the flow of all streams?' The Master said, 'Good.' The monk asked, 'What is the phrase that follows the waves and chases the currents?' The Master said, 'Follow.' The monk asked, 'What is the phrase that encompasses the universe?' The Master said, 'Encompass.' The monk said, 'I have received the Master's guidance on these three phrases. How can I distinguish between the ancient and the present?'

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師云。向後不得錯舉。

師云。適來遮僧所問因緣。也須是個荷負重擔底漢始得。不可斗如花似錦言句以當宗乘。若如是者。直饒學到拂石劫盡。也未有了日。何故。豈不見古人道。兩口一無舌。即是吾宗旨。諸禪者。還會么。不是詩人莫獻詩。

上堂云。天平等故常覆。地平等故常載。日月平等故四時常明。涅槃平等故凡聖不二。人心平等故高低無諍。拈拄杖。卓一下。云。諸禪者。這拄杖子晝夜為諸人說平等法門。還聞么。若聞去。敢保諸人行腳事畢。若言不聞。亦許諸人頂門上眼正。何故。是法平等。無有高下。是名阿耨多羅三藐三菩提。良久。笑云。向下文長。

杭州龍華齊岳禪師法嗣

湖州吳山凈端禪師

本州人也。一參宗匠。頓悟全機。解不存玄。見量穎脫。三遷法席。眾少投機。退隱本山。

上堂云。吳山山裡師子。卻來云間哮吼。別無佛法商量。不如打個觔斗。便趒下法座。

建中靖國續燈錄卷第八 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第九　　　［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十二世

越州天衣義懷禪師

【現代漢語翻譯】 師父說：『以後不得錯誤地引用。』 師父說：『剛才那位僧人所問的因緣，也必須是個能承擔重擔的人才能理解。不可用如花似錦的言語來當作宗乘。如果這樣，就算學到拂石劫盡，也不會有明白的一天。』為什麼呢？難道沒聽見古人說：『兩口一無舌，即是吾宗旨。』各位禪者，會了嗎？不是詩人就不要獻詩。 上堂說法時說：『天平等所以常覆蓋，地平等所以常承載，日月平等所以四季常明，涅槃（Nirvana，佛教術語，指解脫后的境界）平等所以凡人和聖人不二，人心平等所以高低沒有爭執。』拿起拄杖，敲一下，說：『各位禪者，這拄杖日夜為各位說平等法門，聽見了嗎？如果聽見了，我敢保證各位的行腳之事就完畢了。如果說沒聽見，也允許各位頂門上的眼睛是正的。』為什麼呢？『是法平等，無有高下，是名阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』停頓片刻，笑著說：『向下還有很長的內容。』 杭州龍華齊岳禪師的法嗣 湖州吳山凈端禪師 是本州人。一參宗匠，頓悟全機。理解不滯于玄妙，見解穎悟脫俗。三次遷移法席，隨眾者少而投機。退隱本山。 上堂說法時說：『吳山山裡的獅子，卻來到云間怒吼。沒有佛法可以商量，不如打個觔斗。』說完便跳下法座。 《建中靖國續燈錄》卷第八 《卍新續藏》第78冊 No. 1556 《建中靖國續燈錄》 《建中靖國續燈錄》卷第九 ［宋刻］ 東京法雲禪寺住持傳法佛國禪師(臣)惟白集 對機門 廬陵清原山行思禪師第十二世 越州天衣義懷禪師

【English Translation】 The Master said, 'After this, do not make incorrect citations.' The Master said, 'The cause and condition that the monk asked about just now requires someone who can bear a heavy burden to understand. You cannot use flowery language as the essence of our school. If you do, even if you study until the end of the kalpa (kalpa, an aeon in Buddhist cosmology) of sweeping stones, you will not have a day of understanding.' Why? Haven't you heard the ancients say, 'Two mouths, one without a tongue, that is my teaching.' Do you all understand? If you are not a poet, do not offer poems. Ascending the hall, he said, 'Heaven is equal, therefore it constantly covers; Earth is equal, therefore it constantly supports; the Sun and Moon are equal, therefore the four seasons are always bright; Nirvana (Nirvana, the state of liberation in Buddhism) is equal, therefore ordinary beings and sages are not two; the human heart is equal, therefore there is no contention between high and low.' He picked up his staff, struck it once, and said, 'Zen practitioners, this staff speaks the Dharma (Dharma, the teachings of the Buddha) of equality for you day and night. Do you hear it? If you hear it, I guarantee that your pilgrimage is complete. If you say you do not hear it, I also allow that the eye on the crown of your head is correct.' Why? 'This Dharma is equal, without high or low, and is called Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' After a long pause, he laughed and said, 'There is much more to come.' Successor of Zen Master Qiyue of Longhua Temple in Hangzhou Zen Master Jingduan of Wushan Mountain in Huzhou He was a native of this prefecture. He had a sudden enlightenment of the complete mechanism upon consulting a master. His understanding did not cling to the mysterious, and his views were sharp and refined. He moved his seat three times, and few among the assembly were attuned to him. He retired to his original mountain. Ascending the hall, he said, 'The lion in the mountains of Wushan comes to roar in the clouds. There is no Buddhadharma to discuss, so it is better to do a somersault.' Then he jumped down from the Dharma seat. Continued Records of the Lamp of Jianzhong Jingguo, Volume 8 Supplement to the Wanxu Zang, Volume 78, No. 1556, Continued Records of the Lamp of Jianzhong Jingguo Continued Records of the Lamp of Jianzhong Jingguo, Volume 9 [Song Dynasty Edition] Compiled by Weibai, Abbot of Fayun Zen Temple in Tokyo, Transmitter of the Dharma, Zen Master Foguo (your subject) The Gate of Responding to the Occasion Twelfth Generation from Zen Master Xingsi of Qingyuan Mountain in Luling Zen Master Yihuai of Tianyi Temple in Yuezhou

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法嗣

東京大相國寺慧林禪院圓照禪師

諱宗本。姓管氏。常州無錫人也。依蘇州永安禪院升上人出家。披剃具戒。即慕參游。詣池州景德懷禪師法席。入室扣請。示以。彌勒內宮說什麼法。云。說遮個法。曉夕心無間念。體究未明。偶于境中見高木上有一黃梅。而智士原曰。五月梅子熟時。當有發明如斯。忽然頓悟心印。洞入微奧。服勤十餘載。日探玄旨。

后出世蘇州瑞光。次遷凈慈。學眾常盈半千。尋奉　詔住慧林　　神宗皇帝召對。賜圓照禪號。未幾。乞歸靈巖。

元符二年十二月二十八日。沐浴更衣。召門人付囑歸逝。門人曰。既不住世。何不留偈。

師曰。吾四十年。無時不說。何必今日重說偈言。遂端坐委化。

次年正月盡日。全身塔于本山。世壽八十。僧臘五十有三。四十年垂手。三住大剎。嗣法傳道者。不可窮數。名揚一時者。百有餘人。

開堂日　神宗皇帝遣中使降香。師謝恩畢。登座拈香。祝延　聖壽罷。乃敷坐。凈因凈照禪師白槌竟。師云。還有五湖上士。達法高流。出衆目前。共揚佛事。

問。昔日靈山勝集。隨機大轉法輪。今朝選佛場開。垂手愿揚佛事。

師云。爐煙起處。大眾同觀。

僧云。法雨普沾沙界潤。群生皆

賴一人恩。

師云。向後不得錯舉。

僧曰。可謂得聞于未聞也。

師云。聞底事作么生。

僧曰。憑師一滴曹溪水。四海為霖報　我皇。

師云。伶利衲僧。

問。聖皇垂拱巖廊上。憶得靈山佛囑時。今日　詔師揚般若。愿開方便釋群疑。

師云。截流之句。祗么分付。

僧曰。一言迥出威音外。翹足徒勞贊底沙。

師云。三十年後不得錯會。

問。昔為林下客。今作帝都人。未審是同是別。

師云。一月在天。影含眾水。

僧曰。未離兜率。已降王宮。未出母胎。度人已畢。

師云。真不掩偽。曲不藏直問。九重城裡。無非觸處菩提。明月堂前。已現龍華之相。不昧當時。請師一接。

師云。六街鐘鼓韻鼕鼕。即處鋪金世界中。

僧曰。更不覺城東畔始發初心。

師云。爐煙透處。匝地風生。

僧曰。可謂　聖恩沾萬里。喜氣動千門。

師云。禮拜了退。

僧曰。也知上苑花難采。不得馨香未肯休。

師云。道了也。

問。蔥蔥嘉氣黃金闕。拂拂霜風玉露秋。正當恁么時。禪客相逢如何話會。

師云。師子顰呻。像王哮吼。

僧曰。龍樓鳳閣。觸目光輝。寶鐸

【現代漢語翻譯】 現代漢語譯本： 僧人：仰仗一個人的恩德。 師父說：以後不得錯誤地引用。 僧人說：可以說是聽聞了前所未聞的道理。 師父說：聽聞的道理是什麼？ 僧人說：憑藉師父您一滴曹溪（Caoxi，禪宗六祖慧能弘法的地點）的水，就能使四海普降甘霖，報答我皇上的恩德。 師父說：真是個伶俐的僧人。 僧人問：聖明的皇上垂拱而治于朝堂之上，還記得靈山（Lingshan，釋迦牟尼說法之地）佛陀的囑託之時。今日詔令師父您弘揚般若（般若，智慧），愿您開啟方便之門，解除大眾的疑惑。 師父說：這是截斷水流的句子，就這樣交付給你。 僧人說：一句話迥然超出威音王佛（Weiyinwang Fo，過去佛名）之外，踮起腳跟徒勞地讚歎底沙佛（Disha Fo，過去佛名）。 師父說：三十年後不得錯誤理解。 僧人問：過去是山林中的隱士，現在成了帝都之人，不知是相同還是不同？ 師父說：一輪明月在天上，影子映含在所有的水中。 僧人說：還未離開兜率天（Doushuai Tian，彌勒菩薩的居所），已經降生在王宮；還未出母胎，度化眾生的事業已經完畢。 師父說：真實無法掩蓋虛偽，彎曲無法隱藏正直。 僧人問：在九重城裡，無非是處處觸及菩提（Putixin，覺悟）；在明月堂前，已經顯現龍華三會（Longhua Sanhui，彌勒佛成佛時舉行的三次法會）的景象。不迷惑于當下，請師父您接引。 師父說：六街的鐘鼓聲咚咚作響，所到之處都鋪滿了黃金，如同置身於黃金世界之中。 僧人說：更不覺得（自己）像剛開始在城東邊發起初心。 師父說：爐煙飄散之處，遍地生風。 僧人說：真可謂聖上的恩德沾溉萬里，喜悅之氣震動千家萬戶。 師父說：禮拜完畢就退下吧。 僧人說：也知道上苑（Shangyuan，皇家的花園）的花難以採摘，但得不到馨香就不肯罷休。 師父說：說完了。 僧人問：蔥鬱的吉祥之氣籠罩著黃金闕（Huangjin Que，皇宮），輕輕吹拂的霜風帶來玉露秋意。正當這個時候，禪客相逢該如何談論佛法？ 師父說：獅子發出呻吟，像王發出吼叫。 僧人說：龍樓鳳閣，觸目都是光輝，寶鐸（Baoduo，寺廟的鈴鐺）

【English Translation】 English version: Monk: Relying on the grace of one person. Master said: Hereafter, do not misquote. Monk said: It can be said that I have heard what has never been heard before. Master said: What about the matter you've heard? Monk said: Relying on one drop of Caoxi (Caoxi, the place where Huineng, the Sixth Patriarch of Zen Buddhism, propagated the Dharma) water from you, Master, it can make the four seas have timely rain, repaying the grace of my Emperor. Master said: A clever monk. Monk asked: The wise Emperor governs with folded hands in the court, remembering the Buddha's entrustment at Lingshan (Lingshan, the place where Shakyamuni Buddha preached). Today, you are ordered to promote Prajna (Prajna, wisdom). May you open the door of convenience and dispel the doubts of the masses. Master said: This is a sentence that cuts off the flow, just entrust it to you. Monk said: One word stands out beyond Weiyinwang Buddha (Weiyinwang Fo, the name of a past Buddha), and it is futile to praise Disha Buddha (Disha Fo, the name of a past Buddha) on tiptoe. Master said: Do not misunderstand after thirty years. Monk asked: In the past, I was a hermit in the mountains and forests, but now I am a person in the imperial capital. I don't know if it is the same or different? Master said: The moon is in the sky, and its shadow contains all the waters. Monk said: Before leaving Tushita Heaven (Doushuai Tian, the abode of Maitreya Bodhisattva), he has already descended into the royal palace; before leaving the womb, the work of saving sentient beings has been completed. Master said: Truth cannot hide falsehood, and crookedness cannot hide uprightness. Monk asked: In the nine-layered city, there is nothing but touching Bodhi (Putixin, enlightenment) everywhere; in front of the Mingyue Hall, the scene of the Longhua Assembly (Longhua Sanhui, the three Dharma assemblies held when Maitreya Buddha becomes a Buddha) has already appeared. Not confused at the moment, please guide me, Master. Master said: The bells and drums of the six streets are ringing, and everywhere is covered with gold, as if in a golden world. Monk said: I don't even feel like I just started my initial aspiration on the east side of the city. Master said: Where the furnace smoke permeates, wind arises all over the ground. Monk said: It can be said that the Emperor's grace benefits thousands of miles, and the joy moves thousands of households. Master said: After bowing, retreat. Monk said: I also know that the flowers in Shangyuan (Shangyuan, the royal garden) are difficult to pick, but I will not give up until I get the fragrance. Master said: It's finished. Monk asked: The lush auspicious air covers the Huangjin Que (Huangjin Que, the imperial palace), and the gentle frost wind brings the autumn of jade dew. At this moment, how should Zen practitioners talk about the Dharma when they meet? Master said: The lion groans, and the elephant king roars. Monk said: The dragon tower and phoenix pavilion are full of brilliance, and the Baoduo (Baoduo, the bell of the temple)

---

金鐘。咸歌　帝德。

師云。大施門開。一時參取。

僧曰。恩大不知何以報。一爐香篆祝　堯年。

師云。且聽說看。

師云。濫承聖旨。來踞慧林。遠涉長途。三千餘里。既到　皇都。精神豁爾。何也。樓臺聳翠。殿塔交光。廣陌通衢。朱門華宇。不異善財登慈氏閣。滿目殊勝。遍處莊嚴。華藏圓明。交羅主伴。塵沙法門。一毫頓證。無邊剎境。驗在目前。敢問諸禪德。目前事作么生。乃顧大眾云。還會么。若也於此明得。相共證明。若也未知涯際。正法眼藏覿面分付。良久。云。雞足峰前路不遙。飲光得底在今朝。

開堂演法。上祝　皇帝陛下聖躬萬歲。伏願　堯天永覆。舜日崇明。福海等於滄溟。壽山高於嵩華。護持三寶。安御萬方。彌增玉葉之昌。益廣蘿圖之茂。久立眾慈。伏惟珍重。

問。牛頭未見四祖時。為什麼百鳥銜花獻。

師云。六六三十六。

僧曰。見后為什麼不銜花。

師云。六六三十六。

僧曰。非師不委。

師云。西天此土。

問。古人道。捲簾除卻障。閉戶生得礙。未審意旨如何。

師云。蹈著稱錘硬似鐵。

僧曰。便與么去時如何。

師云。錯。僧便喝。師便打。

問。古者道

【現代漢語翻譯】 現代漢語譯本 敲響金鐘，一同歌頌皇上的恩德。

師父說：『廣開方便之門，大家一起參悟。』

僧人說：『恩情深重不知如何報答，愿以一爐香篆祝願皇上如堯帝般聖明。』

師父說：『且聽我說。』

師父說：『我榮幸地接受皇上的旨意，來到慧林寺。遠涉長途，走了三千多里路。既然到了皇都，精神頓時煥發。這是為什麼呢？因為這裡的樓臺高聳，殿宇寶塔交相輝映，寬闊的道路四通八達，硃紅色的大門和華麗的房屋，如同善財童子登上慈氏閣（Maitreya Pavilion），滿眼都是殊勝景象，處處都莊嚴肅穆。華藏世界（Hua-yan world）圓滿光明，交織著主與伴的關係，無數的法門，在一瞬間就能證悟。無邊的佛國凈土，就在眼前顯現。』敢問各位禪德，眼前的事物該如何理解？』於是看著大眾說：『明白了嗎？如果能在此處明白，就共同印證。如果還不知道邊際，就將正法眼藏（Dharma Eye Treasury）面對面地交付給你們。』停頓了很久，說：『雞足峰（Kukkutapada Giri）前的路途並不遙遠，飲光佛（Kasyapa Buddha）所證悟的，就在今天。』

開堂演法，向上祝願皇帝陛下聖體安康，萬壽無疆。恭祝堯帝般的盛世永遠延續，舜帝般的光輝更加顯耀。福澤如大海般浩瀚，壽命如嵩山（Mount Song）般高聳。護持佛法僧三寶，安定天下萬方。更加增添皇室的昌盛，更加擴大國家的繁榮。長久地建立慈悲之心，希望大家珍重。』

問：『牛頭山（Mount Niutou）的和尚未見到四祖（Fourth Patriarch）時，為什麼百鳥銜花來獻？』

師父說：『六六三十六。』

僧人說：『見到四祖后為什麼不銜花？』

師父說：『六六三十六。』

僧人說：『不是師父不肯明說。』

師父說：『西天（India）和此土（China）。』

問：『古人說：『捲起簾子，去除了遮蔽；關上門，反而產生了阻礙。』不知道是什麼意思？』

師父說：『踩在秤錘上，堅硬如鐵。』

僧人說：『如果這樣理解，又該如何？』

師父說：『錯了。』僧人便大喝一聲，師父就打了他。

問：『古人說……』

【English Translation】 English version The golden bell rings, together singing praises of the Emperor's virtue.

The Master said, 'The gate of great giving is open. Let us all participate and comprehend at once.'

The monk said, 'The kindness is so great that I don't know how to repay it. I wish with a burner of incense seals that the Emperor is as wise as Emperor Yao.'

The Master said, 'Listen to what I have to say.'

The Master said, 'I am honored to receive the Emperor's decree and come to Huilin Temple. I traveled a long distance, more than three thousand miles. Now that I have arrived in the capital, my spirit is refreshed. Why is that? Because the pavilions are towering and green, the halls and pagodas reflect each other's light, the wide roads are accessible in all directions, and the vermilion gates and magnificent houses are like Sudhana (Shancai-dongzi) ascending to Maitreya's Pavilion, full of wonderful sights and solemnity everywhere. The Hua-yan world (Hua-yan world) is complete and bright, interweaving the relationship between host and guest, countless Dharma doors can be realized in an instant. The boundless Buddha lands are verified before our eyes.' May I ask all of you Chan practitioners, how should we understand the things before our eyes?' Then, looking at the assembly, he said, 'Do you understand? If you can understand here, let us confirm it together. If you still do not know the boundary, I will hand over the Dharma Eye Treasury (Dharma Eye Treasury) to you face to face.' After a long pause, he said, 'The road before Kukkutapada Giri (Kukkutapada Giri) is not far, what Kasyapa Buddha (Kasyapa Buddha) attained is today.'

Opening the Dharma assembly, I wish the Emperor His Majesty good health and longevity. I wish that the prosperous age like Emperor Yao will last forever, and the brilliance like Emperor Shun will shine even brighter. May the blessings be as vast as the sea, and the life as high as Mount Song (Mount Song). Protect the Three Jewels (Buddha, Dharma, Sangha), and secure peace in all directions. Further increase the prosperity of the imperial family, and further expand the prosperity of the country. Establish compassion for a long time, I hope everyone cherishes this.'

Question: 'When the monk of Mount Niutou (Mount Niutou) had not yet seen the Fourth Patriarch (Fourth Patriarch), why did hundreds of birds bring flowers to offer?'

The Master said, 'Six sixes are thirty-six.'

Monk: 'Why didn't they bring flowers after seeing the Fourth Patriarch?'

The Master said, 'Six sixes are thirty-six.'

Monk: 'It's not that the Master doesn't want to explain.'

The Master said, 'India (Western Heaven) and this land (China).'

Question: 'The ancients said, 'Rolling up the curtain removes the obstruction; closing the door creates an obstacle.' I wonder what the meaning is?'

The Master said, 'Stepping on the weight of the scale, it is as hard as iron.'

Monk: 'If I understand it this way, what then?'

The Master said, 'Wrong.' The monk then shouted, and the Master hit him.

Question: 'The ancients said...'

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。言無展事。語不投機。承言者喪。滯句者迷。和尚如何為人。

師云。金烏急。玉兔速。

僧曰。便與么去時如何。

師云。后五日看。

師云。言無展事。語不投機。承言者喪。滯句者迷。衲僧到此。又且奚為。何如戴箬笠．披蓑衣．垂直釣．泛輕舟。訪尋知識未能休。自從猿子皈青嶂。拋卻釣。覆卻舟。從教湘水幾清秋。咄。

上堂云。洪音一剖。該羅八纮。一令施行。清風萬里。豁開宗要。廣演門風。撤向目前。光流大海。威擁三界。德被四方。高聳人天。虛懷應物。無內無外。洞徹十方。圓通現前。縱橫佛事。檐頭水滴。觀音妙門。雨灑長空。文殊境界。休問補陀近遠。覺城東際。樓閣門開。請高著眼。咄。

上堂云。好諸禪德。一問一答。俊哉。快哉。問處如石里迸出。答處似青天霹靂。忽然而有。瞥爾而亡。若非頂門具爍迦羅眼底衲僧。到遮里。不免拈頭作尾。所以道。汝生我亦生。汝殺我亦殺。生殺輪王機。交馳如電掣。

上堂云。頭圓象天。足方似地。古貌棱層。丈夫意氣。趯倒須彌。蹈翻海水。帝釋與龍王無著身處。乃拈拄杖云。卻來拄杖上迴避。咄。任汝神通變化。究竟須遮里。以拄杖卓一下。

上堂云。姑蘇臺畔。不話春秋。衲僧面前。

豈論玄妙。祇可著衣吃飯。玩水看山。夜見星。晝見日。兩手扶犁水過膝。靈山授記祗如斯。塵劫何曾異今日。

上堂云。一句截流。萬機頓削。得失是非。一時放卻。與么會得。便請歸堂。

上堂云。看看。爍爍瑞光。照大千界百億微塵國土．百億大海．百億須彌山．百億日月．百億四天下。乃至微塵剎土。皆于光中一時發現。諸仁者。還見么。若也見得。許汝親在瑞光。若也不見。莫道瑞光不照好。參。

上堂云。於一毫端現寶王剎。坐微塵里轉大法輪。拈起拄杖云。拄杖子是塵。作么生說個轉法輪底道理。山僧今日不惜眉毛。與汝諸人說破。拈起也。海水騰波。須彌岌峇。放下也。四海晏清。乾坤肅靜。敢問諸人。且道拈起即是。放下即是。當斷不斷。兩重公案。以拄杖擊禪床一下。

上堂云。千般樣都來。祇在絲頭上。乃拈起拄杖云。還會么。一為無量。無量為一。十方如來。同此超出。若也會得。參學事畢。若更不會。何必自抑。擊禪床。

上堂云。涼風吹。紅日照。一境蕭然誰不要。觀音大士為宣揚。九衢賣買爭頭叫。腳不住。手不停。毗盧界內用分明。千聖從來祗遮是。莫生退屈自相輕。參。

上堂云。季冬寒節。去來無別。千山萬山。唯積殘雪。禪客相逢。將

【現代漢語翻譯】 現代漢語譯本：

不必談論玄妙的道理，只需要穿衣吃飯，玩水看山，夜晚看星星，白天看太陽，雙手扶著犁，水沒過膝蓋。在靈山（Gṛdhrakūṭa，佛陀說法之地）被授記成佛，也就是這樣。過去無量劫以來，和今天沒有什麼不同。

上堂說法時說：『一句截斷眾流，所有的思慮都立刻停止。得失、是非，一時全部放下。如果能這樣領會，就請回禪堂。』

上堂說法時說：『看看，閃耀的瑞光，照耀著大千世界百億微塵數的國土、百億大海、百億須彌山（Sumeru，佛教宇宙觀中的聖山）、百億日月、百億四天下（catvāro dvīpāḥ，四大部洲）。乃至微塵般的剎土，都在光中一時顯現。各位，看見了嗎？如果看見了，就允許你們親身處於瑞光之中。如果沒看見，不要說瑞光沒有照耀。』參！

上堂說法時說：『於一根毫毛的尖端，顯現寶王佛的剎土（buddhakṣetra，佛國凈土），坐在微小的塵埃里，轉動大法輪（dharma-cakra，佛法之輪）。』拿起拄杖說：『拄杖是塵埃，怎麼說轉法輪的道理？』我今天不惜眉毛，為你們說破。拿起拄杖，海水翻騰，須彌山搖搖欲墜；放下拄杖，四海平靜，天地肅靜。請問各位，到底是拿起是對，還是放下是對？當斷不斷，反受其亂。用拄杖敲擊禪床一下。

上堂說法時說：『千般萬樣都來了，都在一絲一毫的頭上。』於是拿起拄杖說：『會了嗎？一即是無量，無量即是一。十方如來，都這樣超出。如果領會了，參學的事情就結束了。如果還不明白，何必自我壓抑？』擊打禪床。

上堂說法時說：『涼風吹拂，紅日照耀，一片蕭瑟的景象，誰不喜歡呢？觀音大士（Avalokiteśvara，觀世音菩薩）為此宣揚，大街小巷的買賣人爭相叫賣。』腳不停歇，手不停頓，在毗盧遮那佛（Vairocana，光明遍照佛）的法界內運用得清清楚楚。歷代諸佛都是這樣，不要產生退縮，自我輕視。參！

上堂說法時說：『歲末寒冬，來去沒有分別。千山萬山，只有殘留的積雪。禪客相逢，將……』

【English Translation】 English version:

No need to discuss the profound mysteries. Simply wear clothes and eat, enjoy the water and look at the mountains, see the stars at night and the sun during the day, and hold the plow with both hands as the water passes your knees. Being prophesied to Buddhahood at Gṛdhrakūṭa (Vulture Peak Mountain, where the Buddha preached) is just like this. Countless kalpas (aeons) in the past have been no different from today.

Ascending the hall, he said: 'A single phrase cuts off the flow, and all thoughts cease immediately. Gain and loss, right and wrong, are all put down at once. If you can understand this, please return to the meditation hall.'

Ascending the hall, he said: 'Look, the shining auspicious light illuminates the great thousand worlds, hundreds of millions of dust-mote lands, hundreds of millions of great oceans, hundreds of millions of Mount Sumeru (the sacred mountain in Buddhist cosmology), hundreds of millions of suns and moons, hundreds of millions of four continents (catvāro dvīpāḥ). Even dust-mote lands appear all at once in the light. Do you all see it? If you see it, you are allowed to be personally present in the auspicious light. If you don't see it, don't say that the auspicious light doesn't shine well.' Chan!

Ascending the hall, he said: 'At the tip of a single hair, the Buddha-land (buddhakṣetra) of the Treasure King appears; sitting in a tiny mote of dust, the great Dharma-wheel (dharma-cakra) is turned.' Picking up his staff, he said: 'The staff is dust; how can you explain the principle of turning the Dharma-wheel?' Today, I will not spare my eyebrows and will explain it to you. Picking it up, the sea water surges and Mount Sumeru totters; putting it down, the four seas are peaceful and the universe is quiet. I dare to ask you all, is picking it up right, or is putting it down right? To hesitate when you should decide only creates more problems. He struck the meditation platform once with his staff.

Ascending the hall, he said: 'All kinds of things come, all on the head of a single thread.' Then, picking up his staff, he said: 'Do you understand? One is immeasurable, and immeasurable is one. The Tathagatas (Tathāgata, Thus Come Ones) of the ten directions all transcend in this way. If you understand, the matter of studying is finished. If you still don't understand, why suppress yourself?' He struck the meditation platform.

Ascending the hall, he said: 'A cool breeze blows, the red sun shines, a desolate scene, who doesn't like it? Avalokiteśvara (the Bodhisattva of Compassion) proclaims this, and merchants in the streets compete to shout their wares.' Feet don't stop, hands don't rest, and within the realm of Vairocana (the Buddha of Universal Radiance), everything is used clearly. All the sages have always been like this; don't give rise to discouragement and belittle yourself. Chan!

Ascending the hall, he said: 'In the cold season of late winter, coming and going are no different. Thousands of mountains, only residual snow remains. When Zen practitioners meet, they will...'

---

何演說。各請歸堂。隨緣憩歇。若作迷逢達磨。大似眼中添屑。

東京大相國寺惠林禪院覺海禪師

諱若沖。姓鐘氏。江寧府句容人也。母初娠師。屢夢一僧端坐于寢。遂不葷茹。其父固問。即告以夢。父曰。若果生男。當舍為僧。

及丱歲。母攜至鐘山。禮志公像。師即涕泣。不肯歸去。母悟前事。乃許就寺僧懷義上人出家。后依保心禪師圓具。即造池陽懷禪師法席。令看情未生時因緣。乃獲開悟。巾侍數年。深達玄旨。

初住常州薦福。次住宜興善權。又還薦福。后住北京福勝．西京法王。相國韓公絳．太師文公彥博。嘗加師仰。晚奉　詔住慧林。

開堂日　哲宗皇帝遣中使降香。師謝恩畢。登座拈香。祝延　聖壽罷。乃敷坐。法雲圓通禪師白槌竟。師云。一人人面面相對。大似少林看壁。一個個眼眼相顧。何異靈山囑付。諸仁者。實為密密堂堂。昭然獨露。會中莫有證據底衲僧么。

時有僧出問。為　國開堂。愿聞法要。

師云。三乘光佛祖。一句定乾坤。

僧曰。麗天杲日當軒。匝地清風滿座。

師云。目前無異草。不礙往來觀。

僧曰。若非頂門眼開。誰知此恩難報。

師云。酌然。

問。鷲嶺傳芳東震。雲門列派　皇都。今

【現代漢語翻譯】 現代漢語譯本：還演說什麼呢？各位請回禪堂，隨意休息。如果執迷於尋求達摩（Bodhidharma），那就好比眼中揉沙子，自找麻煩。

東京大相國寺惠林禪院覺海禪師

法諱若沖，俗姓鐘，是江寧府句容人。他的母親懷孕時，多次夢見一位僧人端坐在臥室裡，於是開始吃素。他的父親感到奇怪，詢問原因，母親便告知了夢境。父親說：『如果生的是男孩，就應當捨棄他出家為僧。』

到若沖童年時，母親帶他到鐘山，禮拜志公（Baozhi）的畫像。若沖隨即哭泣，不肯離去。母親領悟到之前夢境的預示，於是答應讓他到寺里跟隨僧人懷義上人出家。後來依止保心禪師受具足戒。之後前往池陽拜見懷禪師，禪師讓他參看『情未生時』的因緣，於是若衝開悟。在懷禪師身邊侍奉數年，深刻領悟了玄妙的旨意。

最初住持常州薦福寺，之後住持宜興善權寺，又回到薦福寺，後來住持北京福勝寺、西京法王寺。相國韓絳、太師文彥博，都曾對他非常敬仰。晚年奉皇帝詔令住持慧林寺。

開堂之日，哲宗皇帝派遣中使送來香火。覺海禪師謝恩完畢，登上法座拈香，祝願皇帝萬壽無疆后，才鋪設座位。法雲圓通禪師敲槌完畢，覺海禪師說：『一個人人面面相對，很像在少林寺面壁；一個個眼眼相顧，又像靈山會上佛祖的囑咐。各位仁者，實際上是密密堂堂，昭然獨露。』會中莫有能證明的僧人嗎？

當時有一位僧人出來問道：『為國家開堂，愿聞佛法要義。』

覺海禪師說：『三乘（Triyana）共仰佛祖，一句定乾坤。』

僧人說：『麗天杲日當軒，匝地清風滿座。』

覺海禪師說：『目前無異草，不礙往來觀。』

僧人說：『若非頂門眼開，誰知此恩難報。』

覺海禪師說：『的確如此。』

問：『鷲嶺（Vulture Peak）傳芳東震，雲門（Yunmen）列派皇都，如今

【English Translation】 English version: What else is there to expound? Everyone, please return to the meditation hall and rest as you wish. If you are deluded in seeking Bodhidharma (達磨), it's like rubbing sand in your eyes, creating trouble for yourself.

Zen Master Juehai of Huilin Zen Temple, Daxiangguo Temple, Tokyo

His ordained name was Ruochong, and his surname was Zhong. He was from Jurong in Jiangning Prefecture. When his mother was pregnant with him, she repeatedly dreamed of a monk sitting upright in her bedroom, so she began to abstain from meat. His father was curious and asked why, and she told him about the dream. The father said, 'If it is a boy, he should be given up to become a monk.'

When Ruochong was a child, his mother took him to Zhongshan and paid respects to the image of Baozhi (志公). Ruochong immediately wept and refused to leave. His mother realized the omen of the previous dream, so she agreed to let him become a monk at the temple under the monk Huaiyi. Later, he received the full precepts under Zen Master Baoxin. Then he went to Chiyang to see Zen Master Huai, who told him to contemplate the cause and condition of 'before emotions arise,' and Ruochong attained enlightenment. He served Zen Master Huai for several years, deeply understanding the profound meaning.

Initially, he resided at Jianfu Temple in Changzhou, then at Shanquan Temple in Yixing, and then returned to Jianfu Temple. Later, he resided at Fusheng Temple in Beijing and Fawang Temple in Xijing. Chancellor Han Jiang and Grand Tutor Wen Yanbo greatly admired him. In his later years, he received an imperial edict to reside at Huilin Temple.

On the day of the opening ceremony, Emperor Zhezong sent a court envoy to offer incense. Zen Master Juehai finished thanking the emperor, ascended the Dharma seat, offered incense, and wished the emperor a long life before setting up the seat. After Zen Master Fayun Yuantong finished striking the gavel, Zen Master Juehai said, 'Each person faces another person, much like facing a wall in Shaolin; each eye looks at another eye, like the Buddha's entrustment at Vulture Peak (靈山). All of you, virtuous ones, it is actually closely and openly, clearly and uniquely revealed.' Is there a monk in this assembly who can prove it?

At that time, a monk came out and asked, 'Opening the Dharma hall for the nation, I wish to hear the essential Dharma.'

Zen Master Juehai said, 'The Three Vehicles (三乘) together revere the Buddha and Patriarchs, one sentence settles the universe.'

The monk said, 'The bright sun shines in the sky, and a clear breeze fills the seat throughout the land.'

Zen Master Juehai said, 'There are no different grasses before your eyes, not hindering coming and going observation.'

The monk said, 'If the eye on the crown of the head is not opened, who knows how difficult it is to repay this kindness?'

Zen Master Juehai said, 'Indeed.'

Asked: 'Vulture Peak (鷲嶺) transmits fragrance to the east, Yunmen (雲門) lineage is listed in the imperial capital, now

---

朝大啟覺場。請師再垂方便。

師云。上機言下悟。大道目前觀。

僧曰。與么則圓照始離金色界。相藍又見覺花開。

師云。不得錯看。

問。如何是皇都境。

師云。巍巍雙闕侵霄漢。拂拂祥雲罩九重。

僧曰。如何是境中人。

師云。兩宮無事安磐石。萬國歸心有老臣。

問。祖闈宏啟。大集群賢。法令既行。請師一振。

師云。匣里青蛇吼。

僧曰。學人退身即是也。

師云。天際白虹高。

師云　詔令臣僧為　國開堂。流通至道。開發人天。夫至道者。不可以思而測。不可以想而求。精勤者未能見之。辯慧者酌然不識。若也明得。方知佛佛道同。古今不異。何是何非。孰邪孰正。不有而示有。杳若夢存。無成而似成。倏如幻住。依空源而起盡。法法無知。隨化海以分形。緣緣絕待。如是會得。堪報不報之恩。用助無為之化。諸仁者。無為之化。闔國知聞。且如何是報恩底句。良久。云。三乘有旨難彰則。一句無私賀太平。此日流通般若。普集妙善。上祝　皇帝陛下聖躬。伏願寶圖永固。鳳歷長新。同日月照臨。若乾坤覆載。位隆北極。壽等南山。伏惟珍重。

上堂云。碧落凈無雲。秋空明有月。長江瑩如練。清風來不歇

【現代漢語翻譯】 現代漢語譯本 朝向盛大的覺悟之地。（朝：朝向，大啟覺場：盛大的覺悟之地）請禪師再次施予方便法門。（方便：權宜之法，引導眾生悟道的手段）

禪師說：『上等根機的人當下就能領悟，大道就在眼前顯現。』

僧人說：『如果這樣說，那麼圓照禪師剛離開金寺，相藍寺又見到覺悟之花開放。』（圓照：禪師名，金：寺名，相藍：寺名，覺花：覺悟之花）

禪師說：『不要看錯了。』

問：『什麼是皇都的景象？』（皇都：皇帝所在的都城）

禪師說：『高大的宮闕直入雲霄，祥和的雲彩籠罩著深深的宮廷。』（雙闕：宮闕，霄漢：天空，九重：指宮廷）

僧人說：『那麼，這景象中的人又是如何呢？』

禪師說：『皇宮內外平安無事如磐石般穩固，萬國歸心，有老臣輔佐。』（兩宮：皇宮內外，磐石：穩固的石頭）

問：『祖師的法會盛大開啟，眾多賢士聚集。法令已經頒佈，請禪師振作精神開示。』（祖闈：祖師的法會，集群賢：眾多賢士聚集）

禪師說：『匣子里的青蛇發出吼叫。』（青蛇：比喻鋒利的劍）

僧人說：『學人退後一步就是了。』

禪師說：『天邊的彩虹高高懸掛。』

禪師說：『奉詔令，臣僧為國家開設法堂，流通至高無上的佛道，啓發人天大眾。所謂至道，不能用思考來揣測，不能用想像來尋求。精進勤奮的人也未必能見到它，聰明辯慧的人也難以認識它。如果能夠明白這個道理，才知道諸佛的道是相同的，古往今來沒有差異。什麼是對，什麼是錯？什麼是邪，什麼是正？本來沒有卻顯示為有，恍惚如夢境存在；本來沒有成就卻好像成就了，短暫如幻象居住。依靠空性的源頭而生起和消逝，一切法都沒有自性；隨著教化的海洋而分化出各種形態，各種因緣都是絕對的。如果能夠這樣理解，就能報答無法報答的恩情，用以輔助無為的教化。各位仁者，無為的教化，全國上下都知道。那麼，什麼是報恩的最終一句呢？』停頓片刻，說：『三乘教義有難以彰顯之處，用一句無私的話語來祝賀太平盛世。今天流通般若智慧，普遍聚集美好的善行，向上祝願皇帝陛下聖體安康。恭祝國家基業永遠穩固，皇朝曆法長久如新。如同日月照耀，如同天地覆蓋。地位崇高如北極星，壽命長久如南山。恭請各位珍重。』（三乘：聲聞乘、緣覺乘、菩薩乘，般若：智慧）

上堂開示說：『碧藍的天空清凈沒有云彩，秋天的天空明亮有月亮。長江清澈如一條白色的絲帶，清風吹來沒有停歇。』

【English Translation】 English version Facing the grand enlightenment arena. (朝: Facing, 大啟覺場: grand enlightenment arena) I request the master to bestow expedient means again. (方便: expedient means, methods to guide sentient beings to enlightenment)

The master said, 'Those of superior capacity awaken upon hearing the words, the Great Path is seen right before one's eyes.'

The monk said, 'If that's the case, then Venerable Yuanzhao (圓照) has just left Jin Temple (金) , and Xianglan Temple (相藍) is already seeing the flower of enlightenment bloom.' (覺花: flower of enlightenment)

The master said, 'Don't misunderstand.'

Asked, 'What is the scenery of the imperial capital?' (皇都: imperial capital)

The master said, 'The towering palace gates pierce the sky, auspicious clouds gently cover the nine layers of the imperial court.' (雙闕: palace gates, 霄漢: the sky, 九重: refers to the imperial court)

The monk said, 'Then, what about the people within this scenery?'

The master said, 'Within and without the palace, there is peace and stability like a bedrock, all nations return to their hearts, and there are veteran ministers assisting.' (兩宮: within and without the palace, 磐石: bedrock)

Asked, 'The ancestral hall is grandly opened, and many virtuous ones gather. The decrees have been issued, please, master, rouse your spirit and give instruction.' (祖闈: ancestral hall, 集群賢: many virtuous ones gather)

The master said, 'The green snake in the box roars.' (青蛇: metaphor for a sharp sword)

The monk said, 'The student retreats a step, that's all.'

The master said, 'A white rainbow hangs high in the sky.'

The master said, 'By imperial decree, this monastic servant opens a Dharma hall for the nation, circulating the supreme Dao, enlightening humans and devas. The supreme Dao cannot be fathomed by thought, nor sought by imagination. The diligent may not see it, and the eloquent may not recognize it. If one understands this, one will know that the paths of all Buddhas are the same, unchanging from ancient times to the present. What is right, what is wrong? What is heretical, what is orthodox? It appears as if it exists, like a dream; it seems to be accomplished, but it is as fleeting as an illusion. Relying on the source of emptiness, arising and ceasing; all dharmas are without inherent nature. Following the sea of transformation, differentiating into various forms; all conditions are absolute. If one can understand in this way, one can repay the kindness that cannot be repaid, and assist in the transformation of non-action. All of you, the transformation of non-action is known throughout the nation. So, what is the ultimate phrase of repaying kindness?' After a pause, he said, 'The teachings of the Three Vehicles (三乘: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have aspects difficult to express, so use a selfless phrase to celebrate peace and prosperity. Today, circulate Prajna (般若: wisdom), universally gather wonderful good deeds, and wish the Emperor (皇帝) good health. May the national foundation be forever stable, and the imperial calendar be ever new. Like the sun and moon shining, like heaven and earth covering. May his position be as lofty as the North Star, and his life as long as the Southern Mountain. May you all cherish this.'

Ascending the Dharma hall, he said, 'The azure sky is clear without clouds, the autumn sky is bright with the moon. The Yangtze River is clear like a white silk ribbon, the gentle breeze comes without ceasing.'

---

。林下道人幽。相看情共悅。諸仁者。適來道個清風明月。猶是建化門中事。作么生是道人分上事。良久。云。閑來石上觀流水。欲洗禪衣未有塵。參。

上堂云。無邊義海。咸歸顧眄之中。萬象形容。盡入照臨之內。你諸人筑著磕著。因什麼卻不知。良久。云。莫怪山僧太多事。光陰如箭急相催。珍重。

上堂云。日出連山。月圓當戶。不是無言。不欲全露。乃云。遮里莫有全露底么。良久。眾無語。乃拈拄杖云。擬議則穿腮過。擊香臺。下座。

上堂。良久。云。萬機喪盡體何如。一點靈光混太虛。塵劫未曾經變易。禪人休枉廢工夫。卻召大眾云。省力處道將一句來。眾無語。

師云。歸堂喫茶去。

上堂。良久。云。凈地上切忌拋沙撒土。金屑雖貴。爭柰眼裡著不得。還知么。直饒解齊龍樹。辯若馬鳴。智過鹙子。到遮里一點用不著。何故如此。卞玉本無瑕。相如誑秦王。參。

上堂。橫按拄杖云。摩竭迦文親行是令。山僧今朝不可更向土上加泥也。擊香臺。下座。

上堂云。目凈青蓮。光含白玉。若向遮里參得。不若神珠四照。洞徹十方。寶鑑無私。𡟎妍自異。然雖如是。龍蛇易辨。衲子難瞞。

上堂。良久。云。還委悉么。嘉雨時來暑氣收。禪堂宴坐恰

【現代漢語翻譯】 現代漢語譯本：

『林下道人幽，相看情共悅。』諸位仁者，剛才說的清風明月，仍然是建化門中的事。怎樣才是道人本分上的事？（停頓良久）說：『閑來石上觀流水，欲洗禪衣未有塵。』參！

上堂說法，說：『無邊義海，全都歸於顧盼之中；萬象形容，都進入照臨之內。』你們這些人撞著磕著，為什麼卻不知道？（停頓良久）說：『莫怪山僧太多事，光陰如箭急相催。』珍重！

上堂說法，說：『日出連山，月圓當戶。不是無言，不欲全露。』於是說：『這裡莫有全露的嗎？』（停頓良久，眾人無語）於是拿起拄杖說：『擬議則穿腮過。』擊打香臺，下座。

上堂說法，（停頓良久）說：『萬機喪盡體何如？一點靈光混太虛。塵劫未曾經變易，禪人休枉廢工夫。』卻招呼大眾說：『省力處道將一句來。』眾人無語。

師父說：『歸堂喫茶去。』

上堂說法，（停頓良久）說：『凈地上切忌拋沙撒土。金屑雖貴，爭奈眼裡著不得。』還知道嗎？縱然理解能與龍樹（Nagarjuna）齊平，辯才如馬鳴（Aśvaghoṣa），智慧超過舍利弗（Śāriputra），到這裡一點用不著。何故如此？卞玉本無瑕，相如誑秦王。參！

上堂說法，橫著拄杖說：『摩竭迦文（Mahākāśyapa）親自施行這命令，山僧我今天不可再向土上加泥了。』擊打香臺，下座。

上堂說法，說：『目凈青蓮，光含白玉。』若向這裡參得，不如神珠四照，洞徹十方。寶鑑無私，妍媸自異。然雖如是，龍蛇易辨，衲子難瞞。

上堂說法，（停頓良久）說：『還委悉么？嘉雨時來暑氣收，禪堂宴坐恰。』

【English Translation】 English version:

『The Daoist under the forest is secluded, we look at each other with shared joy.』 All of you, virtuous ones, the clear breeze and bright moon just mentioned are still matters within the realm of constructed transformation. What is the matter of a Daoist's own share? (Pauses for a long time) Says: 『Idly I watch the flowing water on the stone, wanting to wash my Chan robes, but there is no dust.』 Investigate!

Ascending the hall to preach, saying: 『The boundless ocean of meaning, all returns to within a glance; the forms of all phenomena, all enter within the illumination.』 You people bump and stumble, why do you not know? (Pauses for a long time) Says: 『Don't blame this mountain monk for being too meddlesome, time flies like an arrow urging us on.』 Treasure this!

Ascending the hall to preach, saying: 『The sun rises over the continuous mountains, the moon is round at the door. It's not that there are no words, but I don't want to reveal everything.』 Then says: 『Is there anyone here who can reveal everything?』 (Pauses for a long time, the assembly is silent) Then picks up the staff and says: 『Hesitation will pierce your cheek.』 Strikes the incense table, descends the seat.

Ascending the hall to preach, (pauses for a long time) saying: 『When myriad machinations are exhausted, what is the body like? A point of spiritual light merges with the great void. Kalpas of dust have never changed it, Chan practitioners should not waste effort in vain.』 Then calls out to the assembly, saying: 『Speak a phrase from the place of effortless ease.』 The assembly is silent.

The master says: 『Return to the hall to drink tea.』

Ascending the hall to preach, (pauses for a long time) saying: 『On clean ground, it is forbidden to throw sand and scatter soil. Gold dust is precious, but it cannot be put in the eyes.』 Do you know? Even if understanding is equal to Nāgārjuna (龍樹), eloquence is like Aśvaghoṣa (馬鳴), and wisdom surpasses Śāriputra (鹙子), it is of no use here. Why is this so? The jade of Bian He was originally flawless, but Xiang Ru deceived the King of Qin. Investigate!

Ascending the hall to preach, holding the staff horizontally, saying: 『Mahākāśyapa (摩竭迦文) personally enacts this command, this mountain monk cannot add mud to the soil today.』 Strikes the incense table, descends the seat.

Ascending the hall to preach, saying: 『Eyes pure like blue lotuses, light containing white jade.』 If you can investigate and attain here, it is better than the divine pearl shining in all directions, penetrating the ten directions. The precious mirror is impartial, beauty and ugliness are naturally different. Even so, dragons and snakes are easy to distinguish, but monks are hard to deceive.

Ascending the hall to preach, (pauses for a long time) saying: 『Do you understand thoroughly? Auspicious rain comes in season, the heat subsides, sitting in meditation in the Chan hall is just right.』

---

如秋。勞生心火何時息。祇向無心便好休。

上堂云。神機迅發。覿面相呈。電光難趁。石火莫停。恁么薦得。未是英靈。以拄杖畫一畫。云。天下衲僧。倒退八百。擬議之徒。看燎著面門。擊香臺一下。

真州長蘆崇福禪院廣照禪師

諱應夫。姓蔣氏。滁州清流人也。依江寧府保寧禪院承泰禪師出家圓具。遠造天衣山懷禪師法席。入室開悟。深造宗旨。初住潤州甘露。次移長蘆。晚奉　詔旨住智海禪院。堅辭弗受。

問。如來禪即許老兄會。祖師禪未夢見在。未審如來禪與祖師禪。是同是別。

師云。一箭過新羅。僧擬議。師便喝。

問。識得衣中寶時如何。

師云。你試拈出看。僧展一手。

師云。不用指東畫西。寶在什麼處。

僧曰。爭柰學人用得。

師云。你試用看。僧拂坐具一下。

師云。大眾笑你。

僧問。如何是佛。

師云。面如滿月。

僧曰。意旨如何。

師云。遍照寰中。

問。如何是隨處道場。

師云。性似白雲舒復卷。縱橫應物不能羈。

僧曰。恁么則澗松清冷澹。曉月照長川。

師云。心到靜中千慮息。性澄方外一燈明。僧擬議。

師云。迢迢十萬余。

【現代漢語翻譯】 現代漢語譯本： 如秋日般清涼。勞碌一生，心中的火焰何時才能熄滅？只有當內心達到無心的狀態，才能得到真正的休息。

上堂開示說：『神妙的機鋒迅猛地爆發，當下就直接呈現。如同閃電般難以追趕，如同火石般無法停留。即使這樣領悟了，也還算不上是真正的英靈。』用拄杖畫了一下，說：『天下的僧人，都要倒退八百里。那些猶豫不決的人，小心被燒著面門！』敲了一下香臺。

真州長蘆崇福禪院的廣照禪師 法諱應夫（Yingfu），俗姓蔣，是滁州清流人。他依江寧府保寧禪院的承泰禪師（Chengtai）出家並受具足戒。之後，他遠赴天衣山懷禪師（Huai）的座下，入室開悟，對禪宗的宗旨有了深刻的理解。他最初住在潤州甘露寺，後來移居長蘆寺。晚年奉皇帝的詔令，要他住持智海禪院，但他堅決辭謝。

有僧人問：『如來禪（Rulaichan，Tathagata Zen）可以理解，祖師禪（Zushichan，Patriarchal Zen）卻從未夢見過。請問如來禪與祖師禪，是相同還是不同？』 禪師說：『一箭射過新羅（Xinluo，Silla）。』僧人正要思索，禪師便喝斥。

有僧人問：『認識到衣中寶（yizhongbao，treasure in the robe）時，會怎麼樣？』 禪師說：『你試著拿出來看看。』僧人伸出一隻手。 禪師說：『不用指東畫西，寶在哪裡？』 僧人說：『奈何學人已經用上了。』 禪師說：『你試著用用看。』僧人拂了一下坐具。 禪師說：『大眾都在笑你。』

有僧人問：『什麼是佛？』 禪師說：『面如滿月。』 僧人說：『意旨是什麼？』 禪師說：『遍照寰中。』

有僧人問：『什麼是隨處道場？』 禪師說：『性似白雲舒復卷，縱橫應物不能羈。』 僧人說：『這樣說來，就像澗松清冷澹泊，曉月照耀著長長的河流。』 禪師說：『心到靜中千慮息，性澄方外一燈明。』僧人正要思索。 禪師說：『迢迢十萬余。』

【English Translation】 English version: Like autumn. When will the heart-fire of a toiling life cease? Only by turning to no-mind can one find good rest.

The master ascended the Dharma hall and said: 'Spiritual mechanisms burst forth swiftly, presenting themselves face to face. It's hard to catch up with lightning, and impossible to stop a flint spark. Even if you understand it like this, you are still not truly outstanding.' He drew a line with his staff and said: 'All the monks in the world must retreat eight hundred miles. Those who hesitate, watch out for their faces getting burned!' He struck the incense table once.

Guangzhao (Guangzhao) Zen Master of Changlu (Changlu) Chongfu (Chongfu) Zen Monastery in Zhenzhou (Zhenzhou) His personal name was Yingfu (Yingfu), and his surname was Jiang. He was from Qingliu (Qingliu) in Chuzhou (Chuzhou). He left home and received full ordination under Zen Master Chengtai (Chengtai) of Baoning (Baoning) Zen Monastery in Jiangning Prefecture. He traveled far to the Dharma seat of Zen Master Huai (Huai) on Tianyi Mountain, entered the room, and attained enlightenment, deeply understanding the tenets of Zen. He first resided at Ganlu (Ganlu) Monastery in Runzhou (Runzhou), then moved to Changlu (Changlu) Monastery. Later in life, he received an imperial decree to reside at Zhihai (Zhihai) Zen Monastery, but he firmly declined.

A monk asked: 'I can understand Tathagata Zen (Rulaichan), but I have never dreamed of Patriarchal Zen (Zushichan). I venture to ask, are Tathagata Zen and Patriarchal Zen the same or different?' The master said: 'An arrow shot across Xinluo (Xinluo, Silla).' The monk was about to ponder, and the master immediately shouted.

A monk asked: 'What is it like when one recognizes the treasure in the robe (yizhongbao)?' The master said: 'Try to take it out and show me.' The monk extended one hand. The master said: 'No need to point east and draw west. Where is the treasure?' The monk said: 'But this student is already using it.' The master said: 'Try using it and let me see.' The monk flicked the sitting mat once. The master said: 'The assembly is laughing at you.'

A monk asked: 'What is Buddha?' The master said: 'A face like the full moon.' The monk said: 'What is the meaning of this?' The master said: 'Shining universally throughout the world.'

A monk asked: 'What is a Way-place everywhere?' The master said: 'The nature is like white clouds, unfolding and rolling back, freely responding to things without being bound.' The monk said: 'In that case, it is like a clear and cold mountain stream, and the morning moon illuminates the long river.' The master said: 'When the mind reaches stillness, a thousand worries cease; when the nature is clear, a single lamp shines beyond the realm.' The monk was about to ponder. The master said: 'Ten thousand leagues away.'

---

上堂云。握驪珠于掌上。納萬匯于胸襟。全法界于目前。指大千于身際。混融一體。圓鑒無窮。包括二儀。含容萬有。如斯之法。窮之則妙。究之則玄。玄妙之理現前。凡聖之情頓泯。圓融無礙。洞耀無私。倜儻分明。古今無間。任是然燈先聖．大覺能仁。說法利生。難忘斯旨。如斯話會。埋沒宗風。何謂也。直須南山起云。北山下雨。

上堂云。云卷千山。塵清萬里。長空獨露。法界洞然。諸人還見么。如實未到。且莫粗心。忽若頂門放光。方信普通年遠事。不從蔥嶺付將來。珍重。

上堂。召大眾云。至道蕩蕩。無遍無黨。或卷或舒。或指或掌。放曠任緣。靈明獨朗。普覆河沙。光含萬象。乃顧大眾云。千聖靈蹤。後人標榜。

上堂。召大眾云。江山繞檻。宛如水墨屏風。殿閣凌空。麗若神仙洞府。森羅萬象。海印交參。一道神光。更無遮障。諸人還會么。良久。云。寥寥天地間。獨立望何極。參。

上堂。顧大眾云。遮個為什麼擁不聚。撥不散。風吹不入。水灑不著。火燒不得。刀斫不斷。是個什麼。眾中莫有釘觜鐵舌底衲僧。試為山僧定當看。還有么。良久。云。若無。山僧今日失利。久立。

廬山棲賢智遷禪師

姓高氏。錢唐人也。性純志澹。心敏言訥。參天衣

【現代漢語翻譯】 現代漢語譯本： 禪師上堂說法，說道：『將驪珠（一種珍貴的寶珠）握在掌上，將萬物景象納入胸懷，整個法界（佛教宇宙觀中的宇宙）顯現在眼前，指示大千世界就在自身之內。』 『混同融合成為一體，圓滿明鑑沒有窮盡。包括天地，包容萬有。』這樣的佛法，窮盡它就玄妙，研究它就深奧。玄妙的道理顯現在眼前，凡夫和聖人的分別頓時泯滅。圓融通達沒有阻礙，明亮照耀沒有偏私。灑脫分明，古今沒有間隔。就算是燃燈古佛（過去佛）和釋迦牟尼佛（能仁，現在佛），說法度化眾生，也難以忘懷這個宗旨。 像這樣的說法集會，埋沒了宗門風範。這是為什麼呢？』 『要知道，（這境界）直接就是南山升起雲霧，北山降下雨水。』

禪師上堂說法，說道：『雲霧消散，籠罩千山，塵埃消散，萬里晴空。』 『長空獨自顯露，法界一片澄明。各位還看見了嗎？如果還沒有真正領悟，暫且不要粗心大意。』 『如果忽然有一天從頭頂放出光明，才相信普通年間的久遠往事，不是從蔥嶺（中亞山脈）傳來的。』 珍重。

禪師上堂，召集大眾說道：『至高的道，空曠無邊，沒有偏頗，沒有私黨。』 『有時舒展，有時收卷，有時指示，有時掌握。』 『放曠自在，隨緣而行，靈明之心，獨自朗照。』 『普遍覆蓋恒河沙數的世界，光明包含萬千景象。』 於是環顧大眾說道：『千聖的靈蹟，被後人標榜。』

禪師上堂，召集大眾說道：『江山環繞欄桿，宛如水墨屏風。殿宇樓閣高聳入雲，美麗如同神仙洞府。』 『森羅萬象，如同海印發光，相互交錯顯現，一道神光，更沒有絲毫遮蔽阻礙。』 各位能夠領會嗎？ 良久，禪師說道：『在這空曠的天地之間，獨自站立，望向遠方，有什麼窮盡呢？』 參！

禪師上堂，環顧大眾說道：『這個東西，為什麼擁抱不攏，撥弄不開，風吹不入，水潑不濕，火燒不著，刀砍不斷？』 『這是個什麼東西？』 『大眾之中，莫非有口齒伶俐、辯才無礙的衲僧（出家人），試著為老僧定奪看看。』 『有嗎？』 良久，禪師說道：『如果沒有，老僧今天就失敗了。』 （說完）站立良久。

廬山棲賢寺智遷禪師

俗姓高，是錢塘人。天性純樸淡泊，心思敏銳，言語遲緩。曾參拜天衣義懷禪師（天衣）

【English Translation】 English version: The Chan master ascended the hall and said: 'Grasping the Lízhū (驪珠, a precious pearl) in the palm, embracing all phenomena in the heart, the entire Dharma Realm (法界, Buddhist cosmological universe) appears before the eyes, indicating the Great Thousand Worlds (大千世界) within oneself.' 'Merging and blending into one, the perfect mirror is infinite. Including heaven and earth, encompassing all existence.' Such a Dharma, exhausting it is wondrous, investigating it is profound. The profound principle manifests before the eyes, the distinction between ordinary and sage vanishes instantly. Perfectly harmonious and unobstructed, illuminating without partiality. Unrestrained and clear, there is no separation between ancient and modern. Even Dīpankara Buddha (燃燈古佛, the past Buddha) and Shakyamuni Buddha (釋迦牟尼佛, the present Buddha), teaching and benefiting beings, cannot forget this purpose.' 'Such a Dharma assembly buries the style of the Zen school. Why is this?' 'Know that (this state) is directly like clouds rising from the southern mountain and rain falling on the northern mountain.'

The Chan master ascended the hall and said: 'Clouds dissipate, covering a thousand mountains, dust clears, ten thousand miles of clear sky.' 'The long sky is revealed alone, the Dharma Realm is completely clear. Have you all seen it? If you have not truly understood, do not be careless for now.' 'If suddenly one day light emanates from the top of your head, then you will believe the distant events of the Pǔtōng (普通) era, not transmitted from the Pamir Mountains (蔥嶺).' Treasure this.

The Chan master ascended the hall, summoned the assembly and said: 'The supreme Tao (道), is vast and boundless, without bias, without partiality.' 'Sometimes it unfolds, sometimes it contracts, sometimes it points, sometimes it grasps.' 'Unrestrained and free, following conditions, the spiritual mind, shines alone.' 'Universally covering worlds as numerous as the sands of the Ganges River (河沙), the light contains myriad phenomena.' Then he looked around at the assembly and said: 'The spiritual traces of the thousand sages are praised by later generations.'

The Chan master ascended the hall, summoned the assembly and said: 'The rivers and mountains surround the railing, like a landscape painting. The palaces and pavilions soar into the sky, beautiful like a fairy cave.' 'The myriad phenomena, like the light of the ocean-seal samadhi (海印三昧), intersect and manifest, one divine light, with no obstruction.' Can you all understand? After a long silence, the Chan master said: 'In this vast space between heaven and earth, standing alone, looking into the distance, what is the limit?' Investigate!

The Chan master ascended the hall, looked around at the assembly and said: 'Why can't this thing be embraced together, or pushed apart, the wind cannot blow it in, the water cannot wet it, the fire cannot burn it, the knife cannot cut it?' 'What is this thing?' 'Among the assembly, are there any monks with sharp tongues and unobstructed eloquence, try to determine it for this old monk.' 'Are there any?' After a long silence, the Chan master said: 'If not, this old monk has failed today.' (After saying this) he stood for a long time.

Chan Master Zhìqiān (智遷禪師) of Qīxián Temple (棲賢寺) on Mount Lú (廬山)

His surname was Gāo (高), and he was from Qiántáng (錢唐). His nature was pure and simple, his mind was sharp, and his speech was slow. He visited Chan Master Tiānyī Yìhuái (天衣義懷禪師) (Tiānyī (天衣)).

---

懷禪師。一日。見匠者拽木喝聲。因而開悟。遂獲印可。出世龍舒法華。次移棲賢。于元祐元年正月十九日辭眾。沐浴更衣坐化。獲舍利五色。

問。如何是和尚為人一句。

師云。好。

僧曰。謝師指示。

師云。且道我答汝話也無。

僧曰。專為流通。師噓一聲。

問。一問一答。儘是建化門庭。未審向上更有事也無。

師云。有。

僧曰。如何是向上事。

師云。云從龍。風從虎。

僧曰。恁么則龍得水時添意氣。虎逢山色轉威獰。

師云。興雲致雨又作么生。僧即喝。

師云。莫更有在。僧擬議。

師咄云。念話杜家。

問。如何是本來心。

師云。折東籬。補西壁。

僧曰。恁么則今日齋晏。

師云。退後著。

問。天衣一曲師親唱。未審何人和得齊。

師云。颯颯霜風緊。看看冬到來。

僧曰。恁么則寒山拊掌。拾得呵呵。

師云。普賢化錦水。文殊旺五臺。

僧曰。好事不如無。

師云。打折驢腰。

上堂云。山僧無佛法。任運且延時。朝朝日東出。夜夜轉山西。云收山谷靜。雨過遠峰低。三年逢一𨳝。雞到五更啼。參。

上堂云。聞

【現代漢語翻譯】 現代漢語譯本： 懷禪師有一天，見到工匠拉木頭時發出喝聲，因此開悟，遂獲得印可。後來在龍舒法華寺開法，之後移居棲賢寺。在元祐元年正月十九日，向大眾告別，沐浴更衣後坐化，獲得五色舍利（佛教聖物，高僧火化后的遺留物）。 有僧人問：『如何是和尚（指懷禪師自己）為人處世的關鍵一句？』 懷禪師說：『好。』 僧人說：『謝謝師父指示。』 懷禪師說：『你說說看，我回答你的話了嗎？』 僧人說：『專門爲了流通（佛法）。』懷禪師噓了一聲。 有僧人問：『一問一答，都是爲了建立教化。請問除此之外，還有更深層次的道理嗎？』 懷禪師說：『有。』 僧人說：『如何是更深層次的道理？』 懷禪師說：『云從龍，風從虎。』 僧人說：『這樣說來，龍得到水時更加意氣風發，虎遇到山色時更加威猛猙獰。』 懷禪師說：『興雲致雨又該如何理解？』僧人立刻大喝一聲。 懷禪師說：『莫非就只有這些？』僧人猶豫不決。 懷禪師呵斥道：『只會背誦現成的話！』 有僧人問：『如何是本來心？』 懷禪師說：『拆東邊的籬笆，補西邊的墻壁。』 僧人說：『這樣說來，今天午齋的時間要晚了。』 懷禪師說：『退後站著。』 有僧人問：『天衣禪師的曲子您親自唱，請問誰能和得上來？』 懷禪師說：『颯颯寒霜風勢緊，看看冬天就要到來。』 僧人說：『這樣說來，就像寒山（唐代隱士）拍手，拾得（唐代隱士）呵呵大笑。』 懷禪師說：『普賢菩薩（佛教四大菩薩之一，象徵理德、行德）化為錦水，文殊菩薩（佛教四大菩薩之一，象徵智慧）興旺五臺山。』 僧人說：『好事不如無。』 懷禪師說：『打斷驢的腰。』 懷禪師上堂說法時說：『山僧我沒有什麼佛法，隨順因緣且度時日。每天太陽從東邊升起，每夜月亮轉到西邊。雲收霧散山谷寂靜，雨後遠處的山峰低矮。三年才遇到一次閏月，雞到五更天啼叫。』參！ 懷禪師上堂說法時說：『聽聞……』

【English Translation】 English version: Chan Master Huai, one day, upon seeing a craftsman shouting while pulling wood, experienced enlightenment and subsequently received approval. Later, he initiated Dharma teachings at Longshu Fahua Temple, and then moved to Qixian Temple. On the 19th day of the first month of the first year of the Yuanyou era, he bid farewell to the assembly, bathed, changed clothes, and passed away in a seated posture, obtaining five-colored sarira (Buddhist relics, remains after cremation of highly virtuous monks). A monk asked: 'What is the key phrase for how the Abbot (referring to Chan Master Huai himself) conducts himself?' Chan Master Huai said: 'Good.' The monk said: 'Thank you, Master, for the instruction.' Chan Master Huai said: 'Tell me, did I answer your question or not?' The monk said: 'Specifically for dissemination (of the Dharma).' Chan Master Huai sighed. A monk asked: 'Each question and answer is for establishing teachings. Besides this, is there a deeper meaning?' Chan Master Huai said: 'Yes.' The monk said: 'What is the deeper meaning?' Chan Master Huai said: 'Clouds follow the dragon, wind follows the tiger.' The monk said: 'In that case, when the dragon gets water, it becomes more spirited; when the tiger encounters mountain scenery, it becomes more ferocious.' Chan Master Huai said: 'How about causing clouds and bringing rain?' The monk immediately shouted. Chan Master Huai said: 'Is that all there is?' The monk hesitated. Chan Master Huai scolded: 'Only reciting ready-made phrases!' A monk asked: 'What is the original mind?' Chan Master Huai said: 'Tear down the east fence to repair the west wall.' The monk said: 'In that case, today's midday meal will be late.' Chan Master Huai said: 'Step back.' A monk asked: 'You personally sing the tune of Tianyi Chan Master, who can harmonize with it?' Chan Master Huai said: 'The whistling frost wind is tight, soon winter will arrive.' The monk said: 'In that case, it's like Hanshan (Tang Dynasty recluse) clapping his hands, and Shide (Tang Dynasty recluse) laughing heartily.' Chan Master Huai said: 'Samantabhadra Bodhisattva (one of the four great Bodhisattvas in Buddhism, symbolizing reason and practice) transforms into the Jin River, Manjushri Bodhisattva (one of the four great Bodhisattvas in Buddhism, symbolizing wisdom) prospers Mount Wutai.' The monk said: 'Good things are better without.' Chan Master Huai said: 'Break the donkey's back.' Chan Master Huai said in the Dharma hall: 'This mountain monk has no Buddha-dharma, I just pass the time according to circumstances. The sun rises in the east every day, and the moon turns to the west every night. When the clouds clear, the mountain valleys are quiet; after the rain, the distant peaks are low. A leap month is encountered once every three years, and the rooster crows at the fifth watch.' Participate! Chan Master Huai said in the Dharma hall: 'Hearing...'

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佛法二字。早是污我耳目。諸人未跨法堂門。腳跟下好與三十棒。雖然如是。山僧今日也是為眾竭力。珍重。

上堂云。拈提要妙。露柱皺眉。出格之談。烏龜向火。平實無事。褒貶古今。豈能自救。諸禪德。離此外。還別有商量么。離此。作么生是商量。莫是三年逢一閏。九月重陽么。莫是大盡三十日。小盡二十九么。莫是春來草自青么。若如斯見解。棲賢門下喚作驢前馬後漢。參。

上堂云。是什麼物得恁頑頑嚚嚚。𥈅𥈅睍睍。拊掌呵呵大笑云。今朝巴鼻。直是黃面瞿曇通身是口。也分疏不下。久立。

上堂云。山僧久不與大眾道話。何故。幸有佛殿三門．溪山松竹。每日喃喃地為汝說破了也。山僧贏得作無事人。說即說了。且道遮個是什麼法。已后忽有人問。且莫落七落八。

上堂云。井底紅塵生。高峰起波浪。石女生石兒。龜毛寸寸長。若欲學菩提。看取此榜樣。參。

上堂云。德山道。與你脫卻籠頭。卸卻角駝。教你作個好人去。三界不收。六道不攝。你諸方學得底。豈不是籠頭角駝。德山棒．臨濟喝。豈不是籠頭角駝。你諸人被諸方老榾檛教壞了也。學得一堆骨董。蘊在胸㦗。便道我會禪。你皮下還有血么。被他熱謾了也。山僧今日與么道。也似為佗閑事長無明。珍重。

【現代漢語翻譯】 現代漢語譯本 『佛法』二字，早已經玷污了我的耳朵和眼睛。各位還未跨入法堂的門檻，就應該先在腳跟下打三十棒！雖然如此，我今天還是爲了大家竭盡所能。珍重。

上堂說法時說：『拈提』（指提出佛法要點）要妙之處，連『露柱』（佛寺中的柱子，常被擬人化）都要皺眉。說出格的話，就像烏龜向火一樣自取滅亡。平實無事，卻要褒貶古今，又豈能自救？各位禪德，離開這些，還有別的商量嗎？離開這些，又該如何商量？莫非是三年才逢一個閏月，九月又逢重陽節嗎？莫非是大月有三十天，小月有二十九天嗎？莫非是春天來了草自然就綠了嗎？如果你們是這樣的見解，在棲賢門下只能被叫做驢前馬後的人！參！』

上堂說法時說：『是什麼東西如此頑固愚鈍，又如此活潑可愛？』拍手呵呵大笑說：『今天露餡了！真是黃面瞿曇（指佛陀，『瞿曇』是其姓氏）渾身上下都是嘴，也分辨不清楚。』久立。

上堂說法時說：『我很久沒有和大家說法了。為什麼呢？幸好有佛殿三門、溪山松竹，每天都在喃喃地為你們說破了。我落得做個無事之人。』說了這麼多，那麼，這又是什麼法呢？以後如果有人問起，千萬不要語無倫次。

上堂說法時說：『井底生出紅塵，高峰涌起波浪，石女（沒有生育能力的女子）生出石兒，烏龜毛一寸寸地長。如果想要學習菩提（覺悟），就看看這個榜樣吧！參！』

上堂說法時說：『德山（指德山宣鑒禪師）說，要給你們脫掉籠頭，卸掉角馱，教你們做個好人。這樣的人，三界不收，六道不攝。你們在各處學來的東西，難道不是籠頭角馱嗎？德山的棒、臨濟（指臨濟義玄禪師）的喝，難道不是籠頭角馱嗎？你們都被各處的老朽之物教壞了！學了一堆破爛，藏在胸膛里，就說自己會禪。你們皮下還有血性嗎？都被他們欺騙了！』我今天這樣說，也像是為他人閑事徒增煩惱。珍重。

【English Translation】 English version The very words 『Buddha-dharma』 have already defiled my ears and eyes. Before you even step through the Dharma hall door, you deserve thirty blows under your feet! Even so, I, this mountain monk, will exert myself for you all today. Treasure this.

Ascending the Dharma hall, he said: 『The essential point of 『nian ti』 (to raise and discuss the essentials of Dharma) causes even the 『dew pillar』 (a pillar in a Buddhist temple, often personified) to frown. Extravagant talk is like a turtle facing fire, inviting its own destruction. Being plain and without incident, yet praising and criticizing the past and present, how can one save oneself? Worthy Zen practitioners, apart from these, is there any other way to discuss it? Apart from these, how should one discuss it? Could it be that a leap month only comes once every three years, and the Double Ninth Festival falls in September? Could it be that a long month has thirty days, and a short month has twenty-nine days? Could it be that grass naturally turns green in spring? If you have such views, you would only be called followers trailing behind donkeys and horses at the gate of Qixian! Investigate!』

Ascending the Dharma hall, he said: 『What is it that is so stubborn and dull, yet so lively and lovely?』 He clapped his hands, laughed loudly, and said: 『Today it's revealed! Truly, the yellow-faced Gautama (referring to the Buddha, 『Gautama』 being his surname) is all mouth, unable to explain it clearly.』 He stood for a long time.

Ascending the Dharma hall, he said: 『I haven't spoken Dharma with you all for a long time. Why? Fortunately, the three gates of the Buddha hall, the streams, mountains, pines, and bamboos, are all murmuring and explaining it to you every day. I am left to be a person of no affairs.』 Having said so much, what Dharma is this? If someone asks later, don't speak incoherently.

Ascending the Dharma hall, he said: 『Red dust arises from the bottom of the well, waves rise from the peak of the mountain, a stone woman (a barren woman) gives birth to a stone child, and turtle hair grows inch by inch. If you want to learn Bodhi (enlightenment), take this as an example! Investigate!』

Ascending the Dharma hall, he said: 『Deshan (referring to Zen Master Deshan Xuanjian) said, I will take off your halter and unload your pack saddle, and teach you to be a good person. Such a person is not accepted by the Three Realms or encompassed by the Six Paths. What you have learned from various places, isn't it all just a halter and a pack saddle? Deshan's staff and Linji's (referring to Zen Master Linji Yixuan) shout, aren't they just a halter and a pack saddle? You have all been ruined by the old fogeys in various places! You have learned a pile of antiques, hidden in your chest, and then you say you understand Zen. Do you still have blood under your skin? You have all been deceived by them!』 What I say today is also like adding to my own ignorance by meddling in others' affairs. Treasure this.

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舒州山谷三祖會禪師

錢塘臨安。師之生緣也。山谷褒山。師之住處也。沖會。師之法名也。圓智。師之禪號也。天衣老懷。師之嗣法師也。超悟猛利。師之妙性也。直語拂情。師之為人也。圓照．圓通。師之道友也。如此。則師之道可知也。吏部侍郎賈公易以師禮敬之。年七十餘。灑然真隱。

開堂日。問。如何是第一義諦。

師云。百雜碎。

僧曰。恁么則褒禪一會。不異靈山。

師云。將糞箕掃帚來。

問。師登寶座。壁立千仞。正令當行。十方坐斷。未審將何為人。

師云。千鈞之弩。

僧曰。大眾承恩。

師云。量才補職。

問。未見天衣時如何。

師云。聞名不如見面。

僧曰。見與不見。是同是別。

師云。西天此土。

問。理雖頓悟。事假漸除。漸除即不問。如何是頓悟底道理。

師云。言中有響。

僧曰。便恁么又且如何。

師云。金毛師子。

問。如何是佛。

師云。描不就。

僧曰。未審意旨如何。

師云。任是僧繇也皺眉。

問。住相佈施即不問。如何是無為實相門。

師云。開眼覷不見。

僧曰。為什麼如此。

【現代漢語翻譯】 現代漢語譯本 舒州山谷三祖會禪師

他的出生地是錢塘臨安。他的居住地是山谷褒山。他的法名是沖會。他的禪號是圓智。他的嗣法師是天衣老懷。他的妙性是超悟猛利。他的為人是直語拂情。他的道友是圓照、圓通。如此，就可以瞭解他的道了。吏部侍郎賈公易以對待老師的禮節尊敬他，（會禪師）年過七十，灑脫得像個真正的隱士。

開堂日，有人問：『什麼是第一義諦？』（第一義諦：佛教用語，指最高的真理或終極的實在。）

禪師說：『百雜碎。』

僧人說：『這樣說來，褒禪寺的集會，和靈山的集會沒什麼不同了。』（靈山：指釋迦牟尼佛說法的地點，常用來象徵佛教的中心。）

禪師說：『拿糞箕掃帚來。』

有人問：『禪師登上寶座，像壁立千仞，正令要開始施行，十方都被阻斷。不知道您打算如何對待大眾？』

禪師說：『千鈞之弩。』

僧人說：『大眾承受您的恩惠。』

禪師說：『量才補職。』

有人問：『沒見到天衣老懷禪師時是什麼樣的？』

禪師說：『聞名不如見面。』

僧人說：『見到和沒見到，是相同還是不同？』

禪師說：『西天和此土。』

有人問：『道理雖然可以頓悟，但事情需要逐漸去除。逐漸去除就不問了，什麼是頓悟的道理？』

禪師說：『言中有響。』

僧人說：『即使這樣，又該如何呢？』

禪師說：『金毛師子。』

有人問：『什麼是佛？』

禪師說：『描不就。』

僧人說：『不知道您的意思是什麼？』

禪師說：『任憑是顧愷之、張僧繇這樣的畫家也要皺眉頭。』（僧繇：指南朝梁代的著名畫家張僧繇。）

有人問：『執著于外相的佈施就不問了，什麼是無為實相之門？』（無為實相：佛教用語，指不造作、不虛妄的真實存在。）

禪師說：『睜眼也看不見。』

僧人說：『為什麼會這樣？』

【English Translation】 English version Chan Master Hui of Shuzhou Shangu, the Third Ancestor

His birthplace was Lin'an, Qiantang (modern Hangzhou). His residence was Baoshan in Shangu. His Dharma name was Chonghui. His Chan title was Yuanzhi. His Dharma-transmitting teacher was Old Huai of Tianyi. His wondrous nature was transcendent enlightenment and keenness. His character was direct speech that brushed aside sentiment. His Dharma companions were Yuanzhao and Yuantong. Thus, his path can be known. Jia Gongyi, the Vice Minister of the Ministry of Personnel, respected him with the reverence due to a teacher. In his seventies, he was as free and detached as a true recluse.

On the day of his Dharma talk, someone asked: 'What is the First Principle?' (First Principle: the highest truth or ultimate reality in Buddhism.)

The Master said: 'A jumbled mess.'

The monk said: 'In that case, the gathering at Baochan Temple is no different from the gathering at Vulture Peak.' (Vulture Peak: the place where Shakyamuni Buddha preached, often symbolizing the center of Buddhism.)

The Master said: 'Bring the dustpan and broom.'

Someone asked: 'The Master ascends the precious seat, like a cliff standing a thousand fathoms high, the true decree is about to be implemented, and the ten directions are cut off. I don't know how you intend to treat the assembly?'

The Master said: 'A crossbow with a thousand catties of force.'

The monk said: 'The assembly receives your grace.'

The Master said: 'Appoint positions according to talent.'

Someone asked: 'What was it like before seeing Tianyi?'

The Master said: 'Hearing the name is not as good as seeing the face.'

The monk said: 'Seeing and not seeing, are they the same or different?'

The Master said: 'The Western Heaven and this land.'

Someone asked: 'Although the principle can be suddenly enlightened, matters must be gradually eliminated. Gradual elimination is not in question, what is the principle of sudden enlightenment?'

The Master said: 'There is an echo in the words.'

The monk said: 'Even so, what then?'

The Master said: 'A golden-haired lion.'

Someone asked: 'What is Buddha?'

The Master said: 'Cannot be depicted.'

The monk said: 'I don't know what your intention is?'

The Master said: 'Even painters like Gu Kaizhi and Zhang Sengyao would frown.' (Sengyao: Zhang Sengyao, a famous painter of the Liang Dynasty in the Southern Dynasties.)

Someone asked: 'I won't ask about giving with attachment to form, what is the gate of non-action and true reality?' (Non-action and true reality: a Buddhist term referring to the uncreated and non-illusory true existence.)

The Master said: 'Opening your eyes, you cannot see it.'

The monk said: 'Why is that so?'

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師云。東西不辨。

僧曰。畢竟如何。

師云。墮坑落塹。

問。生也猶如著衫。死也還同脫褲。未審意旨如何。

師云。譬如閒。

僧曰。為什麼如此。

師云。因行不妨掉臂。

問。如何是天堂。

師云。大遠在。

僧曰。如何是地獄。

師云。放你不得。

僧曰。天堂地獄。相去多少。

師云。七零八落。

問。如何是涵蓋乾坤句。

師云。海晏河清。

僧曰。如何是隨波逐浪句。

師云。摩斯吒落水。

僧曰。如何是截斷眾流句。

師云。水泄不通。

問。如何是透脫一路。

師云。上是天。下是地。

僧曰。恁么則明月堂堂。清風皎皎。

師云。且緩緩。

問。白雲綻處。樓閣門開。善財為什麼從外而入。

師云。開眼即瞎。

僧曰。未審落在什麼處。

師云。填溝塞壑。

問。如何是不動尊。

師云。寸步千里。

上堂云。無常變易。遷謝不停。正眼才觀。纖毫不易。諸禪德。作么生說個纖毫不易底道理。良久云。金烏東出。玉兔西沈。參。

上堂。顧視大眾云。智周不鑒。塵累何容。舉目千山。迢迢萬

【現代漢語翻譯】 現代漢語譯本 師父說：東西都分不清。 僧人問：究竟如何是好？ 師父說：掉進坑裡，跌入溝壑。 僧人問：生就像穿衣，死就像脫褲，不知其中意旨如何？ 師父說：譬如閒事。 僧人問：為什麼這樣說？ 師父說：走路時不妨甩開膀子。 僧人問：什麼是天堂？ 師父說：非常遙遠。 僧人問：什麼是地獄？ 師父說：不能放你進去。 僧人問：天堂和地獄，相隔多少？ 師父說：七零八落。 僧人問：如何是涵蓋乾坤句（涵蓋宇宙的語句）？ 師父說：海面平靜，河流清澈。 僧人問：如何是隨波逐浪句（隨波逐流的語句）？ 師父說：摩斯吒（人名，具體含義不詳）落水。 僧人問：如何是截斷眾流句（截斷所有流動的語句）？ 師父說：水泄不通。 僧人問：如何是透脫一路（徹底解脫的道路）？ 師父說：上面是天，下面是地。 僧人問：這樣說來，就是明月高照，清風皎潔了？ 師父說：且慢下結論。 僧人問：白雲綻放之處，樓閣之門打開，善財（佛教人物，求法者）為什麼從外面進入？ 師父說：睜眼即是瞎。 僧人問：不知落在什麼地方？ 師父說：填滿溝壑。 僧人問：如何是不動尊（佛教中的明王）？ 師父說：寸步千里。 師父上堂說法：無常變易，遷謝不停。正眼才觀，纖毫不易。諸位禪德，怎麼說這纖毫不易的道理？良久說：金烏（太陽）東昇，玉兔（月亮）西沉。參！ 師父上堂，環顧大眾說：智慧周全卻不鑑照，塵世的牽累如何容納？舉目遠望，千山萬

【English Translation】 English version The Master said: 'You can't distinguish east from west.' The monk asked: 'What is the ultimate reality then?' The Master said: 'Falling into pits and ditches.' The monk asked: 'Being born is like putting on clothes, and dying is like taking off pants. What is the meaning of this?' The Master said: 'It's like idle talk.' The monk asked: 'Why is that so?' The Master said: 'When walking, it's okay to swing your arms freely.' The monk asked: 'What is heaven?' The Master said: 'Very far away.' The monk asked: 'What is hell?' The Master said: 'I can't let you in.' The monk asked: 'How far apart are heaven and hell?' The Master said: 'Scattered and disorganized.' The monk asked: 'What is the phrase that covers the universe (函蓋乾坤句)?' The Master said: 'The sea is calm, and the river is clear.' The monk asked: 'What is the phrase that follows the waves (隨波逐浪句)?' The Master said: 'Mosizha (摩斯吒, a name, specific meaning unknown) falls into the water.' The monk asked: 'What is the phrase that cuts off the flow (截斷眾流句)?' The Master said: 'Not a drop of water can leak through.' The monk asked: 'What is the path of complete liberation (透脫一路)?' The Master said: 'Above is heaven, and below is earth.' The monk asked: 'In that case, is it the bright moon shining and the clear wind blowing?' The Master said: 'Hold on a moment.' The monk asked: 'Where the white clouds bloom, the doors of the pavilions open. Why does Sudhana (善財, a Buddhist figure, a seeker of Dharma) enter from the outside?' The Master said: 'Opening your eyes is being blind.' The monk asked: 'I don't know where it falls.' The Master said: 'Filling ditches and ravines.' The monk asked: 'What is Acala (不動尊, a Wisdom King in Buddhism)?' The Master said: 'An inch is a thousand miles.' The Master ascended the Dharma hall and said: 'Impermanence changes, shifting and ceasing without stop. Only with the true eye can one see that not a hair is different. All you Chan (禪) practitioners, how do you explain the principle that not a hair is different?' After a long pause, he said: 'The golden crow (sun) rises in the east, and the jade rabbit (moon) sinks in the west. Investigate!' The Master ascended the Dharma hall, looked around at the assembly, and said: 'Wisdom is complete but does not reflect, how can worldly burdens be contained? Raising your eyes, thousands of mountains, vast and distant.'

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頃。清風樓上赴官齋即不問你。捲起簾來且放一邊。靈云在什麼處藏身露影。良久。云。心不負人。面無慚色。

上堂云。青山隱隱。極目遼遼。浪靜風恬。漁舟舉棹。森羅海印。帝網交光。主伴互分。重重無盡。但效普賢。一時參畢。狂心頓息。不用巡遊。既不如然。付與龍華樹下。參。

上堂云。大隱居廛。小隱居山。去聖逾遠。切莫攀緣。皆明道眼。俱出心源。苦海之中。撈捷迷魂。報佛恩德。各無間然。驀拈拄杖云。諸禪德。作么生是無間然底道理。良久。云。時時示時人。時人俱不識。參。

上堂云。雪。雪。應時應節。大地山河。盡皆銀屑。拾得當前。動步成拙。杲日處空。寒山欣悅。忽爾消镕。川流不絕。法爾常規。孫賓善別。若便恁么。西天相接。下座。

無為軍鐵佛因禪師

問。如何是和尚家風。

師云。一尋寒木自為鄰。三事秋云更誰識。

僧曰。和尚家風蒙指示。為人訊息又如何。

師云。新月有圓夜。人心無滿時。

問。取不得。捨不得。不可得中祇么得。未審得個什麼。師展兩手。僧禮拜。

師云。不要詐明頭。

湖州報本法存禪師

杭州巨豪陸氏子也。生而明敏。博覽群籍。雅為篇章。尤樂至道。因閱華嚴

【現代漢語翻譯】 現代漢語譯本： 頃刻間，清風樓上的應酬官齋我且不問。捲起簾子且放到一邊。靈云（指唐代禪僧）在什麼地方藏身顯影？良久，說：『心不負人，面無慚色。』

上堂說法：青山隱隱，極目遠眺遼闊無邊。風平浪靜，漁船揚帆起航。森羅萬象如海印般清晰，帝釋天的網交相輝映。主與伴相互區分，重重疊疊無窮無盡。只要傚法普賢菩薩，一時之間參悟完畢。狂妄之心頓時止息，不用四處巡遊。既然不是這樣，就交付到龍華樹下，參悟吧。

上堂說法：大隱士居住在市井，小隱士居住在山林。離聖人越來越遠，千萬不要攀緣。都要明白道眼，都出自心源。在苦海之中，撈取便捷之法迷惑人心。報答佛的恩德，各自沒有間斷。隨即拿起拄杖說：各位禪德，怎樣才是沒有間斷的道理？良久，說：『時時指示世人，世人都不認識。』參悟吧。

上堂說法：雪，雪，應時應節。大地山河，全都變成銀色的碎屑。拾取到眼前，動步就顯得笨拙。太陽高照天空，寒山（指唐代詩僧寒山子）感到欣悅。忽然消融，川流不息。這是法爾如是的常規，孫賓（指孫臏，戰國時期軍事家）善於辨別。如果就這樣，就與西天相連線。下座。

無為軍鐵佛因禪師

問：如何是和尚的家風？

禪師說：『一尋寒木自為鄰，三事秋云更誰識？』

僧人說：和尚的家風蒙您指示，為人處世的訊息又該如何？

禪師說：『新月有圓夜，人心無滿時。』

問：取不得，捨不得，不可得中將如何獲得？不知能得到什麼？禪師張開雙手。僧人禮拜。

禪師說：不要假裝聰明。

湖州報本法存禪師

是杭州巨富陸氏的兒子。生來就聰明敏捷，博覽群書，擅長寫作文章，尤其喜愛至高的佛道。因為閱讀《華嚴經》（大乘佛教的重要經典）

【English Translation】 English version: In a moment, I won't ask about the official vegetarian meal at Qingfeng Tower. Roll up the curtain and put it aside. Where does Lingyun (referring to the Chan monk of the Tang Dynasty) hide and reveal himself? After a long while, he said, 'My heart does not fail people, and my face has no shame.'

Ascending the hall to preach: The green mountains are faintly visible, and the horizon is vast and boundless. The waves are calm and the wind is gentle, and the fishing boats set sail. All phenomena are as clear as a sea seal, and the net of Indra shines with each other. The host and the guest are distinguished from each other, layer upon layer, endlessly. Just follow Samantabhadra Bodhisattva, and enlightenment will be completed in an instant. The mad mind will stop immediately, and there is no need to travel around. Since it is not like this, hand it over to the Dragon Flower Tree and contemplate.

Ascending the hall to preach: The great hermit lives in the city, and the small hermit lives in the mountains. Getting farther and farther away from the saints, do not cling to anything. All must understand the eye of the Tao, all come from the source of the mind. In the sea of suffering, grasping convenient methods confuses people's minds. Repay the Buddha's kindness, each without interruption. Then he picked up his staff and said, 'Venerable Zen masters, what is the principle of non-interruption?' After a long while, he said, 'Always show it to the people of the time, but the people of the time do not recognize it.' Contemplate.

Ascending the hall to preach: Snow, snow, according to the season. The earth, mountains, and rivers are all turned into silver shavings. Picking it up in front of you, moving becomes clumsy. The sun shines high in the sky, and Hanshan (referring to the Tang Dynasty poet-monk Hanshanzi) feels happy. Suddenly melting, the streams flow endlessly. This is the natural rule, and Sun Bin (referring to Sun Bin, a military strategist during the Warring States period) is good at distinguishing. If it is like this, then it is connected to the Western Heaven. Descend from the seat.

Zen Master Tiefoyin of Wui Army

Asked: What is the family style of the abbot?

The master said: 'A piece of cold wood is my neighbor, who else knows the three things of autumn clouds?'

The monk said: The abbot's family style is instructed by you, what about the news of dealing with people?

The master said: 'The new moon has a round night, but the human heart has no full time.'

Asked: Cannot take, cannot give up, how to get in the unobtainable? I don't know what can be obtained? The Zen master opened his hands. The monk bowed.

The master said: Don't pretend to be smart.

Zen Master Fabao of Baoben Temple in Huzhou

He was the son of the wealthy Lu family in Hangzhou. He was born intelligent and quick-witted, read widely, was good at writing articles, and especially loved the supreme Buddha-dharma. Because of reading the Avatamsaka Sutra (an important classic of Mahayana Buddhism)

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。發悟智性。遽舍塵累。斂身緇門。欽慕祖風。遠依宗席。天衣懷禪師深為印可。

初住蘇州吳江壽聖。問。一佛出世。諸佛讚揚。和尚出世。什麼人讚揚。

師云。九天垂雨露。萬物盡沾恩。

僧曰。祇遮便是讚揚也無。

師云。枯木不抽條。莫怨陽和力。

僧曰。大眾證明。

師云。惱亂春風卒未休。

問。無味之談。塞斷人口。作么生是塞人口底句。師以拄杖便打。

僧曰。恁么則一句流通。人天聳耳。

師云。只恐不是玉。是玉也太奇。

僧曰。專為流通。

師云。一任亂道。

師在天衣受請。上堂云。吳江壽聖。見召住持。進退不遑。且隨緣分。此皆堂頭和尚提耳訓育。終始獎諭。若據今日。正令當行。便好一棒打殺。那堪更容立在座前。雖然如是。養子方見父慈。下座。

歙州開化惠圓禪師

問。成山假就於始簣。修途托至於初步。未審如何是初步。

師云。攜錫下孤峰。

僧曰。恁么則松江一派入新安也。

師云。莫錯認定盤星。

僧曰。人天有賴。

師云。十萬八千。

處州縉雲縣永泰智覺禪師

問。少林一去無訊息。今日慇勤為舉揚。

師云。月華自

【現代漢語翻譯】 現代漢語譯本：領悟了智慧的本性，隨即捨棄世俗的牽絆，收斂身心進入僧門，欽佩仰慕祖師的風範，遠道依止宗門大德。天衣懷禪師（Tianyi Huai Chanshi）深深地認可了他。

起初住在蘇州吳江的壽聖寺（Shousheng Temple）。有僧人問：『一佛出世，諸佛讚揚，和尚出世，什麼人讚揚？』

禪師說：『九天降下雨露，萬物都沾染恩澤。』

僧人說：『難道這就是讚揚嗎？』

禪師說：『枯木不抽新條，不要抱怨陽光和煦的力量。』

僧人說：『大眾可以證明。』

禪師說：『擾亂春風的事情最終不會停止。』

有僧人問：『無味的話語，堵塞人的口舌，怎樣才是堵塞人口舌的句子？』禪師用拄杖便打。

僧人說：『這樣說來，一句流通，人天都聳起耳朵聽。』

禪師說：『只恐怕不是玉，即使是玉也太奇異了。』

僧人說：『專門爲了流通。』

禪師說：『任憑你胡說。』

禪師在天衣寺（Tianyi Temple）接受邀請，上堂說法時說：『吳江壽聖寺（Wujiang Shousheng Temple）召請我來住持，進退兩難，且隨順緣分。這些都是堂頭和尚（Tangtou Heshang）提耳訓導，始終獎掖勸諭。如果按照今天的情況，正令應當施行，最好一棒打死，哪裡還容許站立在座前。雖然如此，養育兒子才能顯現父親的慈愛。』說完下座。

歙州開化惠圓禪師（Huizhou Kaihua Huiyuan Chanshi）

有僧人問：『成山是逐漸堆積泥土而成的，遠大的路程依賴於最初的腳步，不知道什麼是最初的腳步？』

禪師說：『拄著錫杖走下孤峰。』

僧人說：『這樣說來，松江（Songjiang）一派就匯入新安江（Xin'an River）了。』

禪師說：『不要錯誤地認定盤星。』

僧人說：『人天都有所依賴。』

禪師說：『十萬八千。』

處州縉雲縣永泰智覺禪師（Chuzhou Jinyun County Yongtai Zhijue Chanshi）

有僧人問：『少林寺（Shaolin Temple）一去沒有訊息，今天慇勤地為您舉揚。』

禪師說：『月亮的光華自然……』

【English Translation】 English version: He awakened to the nature of wisdom, promptly abandoning worldly attachments, composed himself and entered the monastic order, admiring the style of the patriarchs, and relying on the eminent monks of the sect from afar. Chan Master Tianyi Huai (Tianyi Huai Chanshi) deeply approved of him.

Initially, he resided at Shousheng Temple (Shousheng Temple) in Wujiang, Suzhou. A monk asked: 'When a Buddha appears in the world, all Buddhas praise him. When the abbot appears in the world, who praises him?'

The Chan Master said: 'The nine heavens shower rain and dew, and all things are soaked in grace.'

The monk said: 'Is that precisely the praise?'

The Chan Master said: 'If a withered tree does not sprout, do not blame the warmth of the sun.'

The monk said: 'The assembly can attest to this.'

The Chan Master said: 'The disturbance of the spring breeze will ultimately not cease.'

A monk asked: 'Flavorless talk blocks people's mouths. What is the phrase that blocks people's mouths?' The Chan Master struck him with his staff.

The monk said: 'In that case, if one phrase circulates, humans and gods will prick up their ears.'

The Chan Master said: 'I only fear it is not jade; even if it is jade, it is too extraordinary.'

The monk said: 'Specifically for circulation.'

The Chan Master said: 'Let you speak nonsense.'

The Chan Master, having accepted an invitation at Tianyi Temple (Tianyi Temple), ascended the Dharma hall and said: 'Shousheng Temple (Shousheng Temple) in Wujiang has summoned me to be the abbot, making it difficult to advance or retreat, so I will follow the circumstances. All of this is due to the head monk's (Tangtou Heshang) ear-pulling instruction, from beginning to end, encouraging and exhorting me. According to today's situation, the proper order should be enforced, and it would be best to strike him dead with a staff. How could I allow him to stand before the assembly? Even so, only by raising a son can one see a father's kindness.' He then descended the hall.

Chan Master Huiyuan of Kaihua in Huizhou (Huizhou Kaihua Huiyuan Chanshi)

A monk asked: 'A mountain is gradually built from an initial basket of earth, and a long journey relies on the first step. I do not know what the first step is?'

The Chan Master said: 'Carrying a staff down a solitary peak.'

The monk said: 'In that case, the Songjiang (Songjiang) stream flows into the Xin'an River (Xin'an River).'

The Chan Master said: 'Do not mistakenly identify the lodestar.'

The monk said: 'Humans and gods are dependent on it.'

The Chan Master said: 'One hundred and eight thousand.'

Chan Master Zhijue of Yongtai in Jinyun County, Chuzhou (Chuzhou Jinyun County Yongtai Zhijue Chanshi)

A monk asked: 'Since leaving Shaolin Temple (Shaolin Temple), there has been no news. Today, I diligently raise it for you.'

The Chan Master said: 'The moonlight naturally...'

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照三千界。雲水空隨十萬程。

僧曰。九年面壁。當爲何事。

師云。還提只履自西歸。

上堂云。金風淅瀝。玉露悽清。菊解香苞。稻懸嘉穟。時清物泰。野老謳歌。處處登高。人人歡樂。諸禪德。祗如林間衲子。豈不知時。若也燕嘿忘形。昧佗光景。翠微深處。不逐四時。一炷栴檀。無恩不報。拍禪床。下座。

蘇州萬壽和禪師

問。佛未出世時如何。

師云。像戀藏牙浦。人負賣子鄉。

僧曰。出世后如何。

師云。一不成。二不是。

僧曰。出與未出。又作么生。

師云。同道方知。

僧曰。堤邊柳綻。嶺上花開。

師云。句里明機。

問。不著佛求。不著法求。相去幾何。

師云。失錢遭罪。

僧曰。草賊大敗。

師云。放你三十棒。僧便喝。

師云。作家。僧禮拜。師更打。

上堂云。聲前密佈。句后全收。同死同生。雙明雙暗。不是俊流。若為湊泊。宗乘舉唱。契理忘言。不是神通。無非智達。三賢尚昧。十聖猶疑。釋迦已往。彌勒未生。正當今日。未免隨時說佛說祖。所以向大眾前權行正令。拈拄杖云。諸人眼在山僧拄杖頭上。良久云。盡法無民。

和州開聖禪院棲禪師

【現代漢語翻譯】 現代漢語譯本 光照三千世界。像雲和水一樣，空虛地度過無數的旅程。

僧人問：『九年面壁，是爲了什麼事？』

禪師說：『還是提著一隻鞋子從西方回來。』（指達摩祖師西來，一葦渡江的故事）

上堂開示說：『秋風蕭瑟，白露淒涼。菊花綻放香苞，稻穗懸掛著美好的果實。時世清平，萬物昌盛，鄉野老翁歌唱，處處登高望遠，人人歡樂。各位禪者，難道林間的僧人，會不知道時節嗎？如果只是沉默不語，忘記形骸，不明白這美好的光景，即使身處翠微深處，也不隨著四季變化。一炷栴檀香，有恩必報。』拍了一下禪床，走下座位。

蘇州萬壽和禪師

問：『佛未出世時是什麼樣的？』

禪師說：『如同大象留戀著藏有象牙的河岸，人們背井離鄉去賣兒賣女。』

僧人問：『出世后又是什麼樣的？』

禪師說：『一不成，二不是。』

僧人問：『出世與未出世，又是怎麼樣的？』

禪師說：『志同道合的人才知道。』

僧人說：『堤邊的柳樹綻放，山嶺上的花朵盛開。』

禪師說：『話語中蘊含著玄機。』

問：『不執著于佛去求，不執著於法去求，相差多少？』

禪師說：『如同丟了錢還要遭罪。』

僧人說：『草寇大敗。』

禪師說：『放你三十棒。』僧人便大喝一聲。

禪師說：『像個內行。』僧人禮拜。禪師又打了他。

上堂開示說：『在聲音之前就已嚴密佈置，在語句之後全部收回。同生同死，雙重光明雙重黑暗。如果不是傑出的人才，如何能夠湊合得上？宗門的宗旨在於提倡，契合真理而忘卻言語，不是神通，而是無非是智慧通達。三賢菩薩（指十地菩薩中的前三地菩薩）尚且不明白，十聖（指十地菩薩）也還疑惑。釋迦牟尼佛已經過去，彌勒佛尚未降生。正當今日，也免不了隨時說佛說祖。所以在大眾面前暫時行使正令。』拿起拄杖說：『各位的眼睛都在山僧的拄杖頭上。』良久又說：『有法而沒有眾生。』

和州開聖禪院棲禪師

【English Translation】 English version Shines upon the three thousand realms. Like clouds and water, emptily passing through countless journeys.

A monk asked: 'What was the purpose of facing the wall for nine years?'

The Master said: 'Still, he returned from the West carrying a single shoe.' (referring to the story of Bodhidharma coming from the West and crossing the river on a reed)

Ascending the hall, he said: 'The golden wind rustles, the jade dew is chilling and clear. Chrysanthemums unfold fragrant buds, rice stalks hang with auspicious grains. Times are peaceful, things are prosperous, old men in the fields sing, everywhere people ascend to high places and rejoice. Worthy Chan practitioners, how could the monks in the forest not know the seasons? If they remain silent and forget their forms, not understanding this beautiful scenery, even if they are deep in the emerald mountains, they do not follow the changes of the four seasons. A stick of sandalwood incense, kindness is always repaid.' He struck the Zen platform and descended from his seat.

Zen Master He of Wanshou Monastery, Suzhou

Asked: 'What was it like before the Buddha appeared in the world?'

The Master said: 'Like an elephant longing for the shore where its tusks are hidden, people leaving their homes to sell their children.'

The monk asked: 'What is it like after he appeared in the world?'

The Master said: 'One is not accomplished, two are not right.'

The monk asked: 'What about appearing and not appearing?'

The Master said: 'Those who share the same path will know.'

The monk said: 'Willows bloom by the embankment, flowers blossom on the mountain peaks.'

The Master said: 'The meaning is clear in the words.'

Asked: 'Not clinging to the Buddha to seek, not clinging to the Dharma (teachings) to seek, how far apart are they?'

The Master said: 'Like losing money and suffering the consequences.'

The monk said: 'The bandit rebels are utterly defeated.'

The Master said: 'I'll give you thirty blows.' The monk then shouted.

The Master said: 'An expert.' The monk bowed. The Master struck him again.

Ascending the hall, he said: 'Secretly arranged before the sound, completely gathered after the phrase. Same death, same life, doubly bright, doubly dark. If not a talented person, how can one piece it together? The essence of the school lies in advocating, aligning with principle and forgetting words, not supernatural powers, but nothing other than wisdom reaching everywhere. Even the Three Worthies (referring to the first three stages of the ten grounds bodhisattvas) still do not understand, the Ten Sages (referring to the ten grounds bodhisattvas) still doubt. Shakyamuni Buddha has already passed, Maitreya Buddha has not yet been born. Right at this moment, one cannot avoid speaking of the Buddha and the Patriarchs according to the times. Therefore, in front of the assembly, I temporarily exercise the correct command.' He raised his staff and said: 'Everyone's eyes are on this mountain monk's staff.' After a long while, he said: 'The law is exhausted, and there are no people.'

Zen Master Qi of Kaisheng Zen Monastery, Hezhou

---

開堂日。示眾云。選佛場開。人天普會。莫有久歷覺場。罷參禪客。出來相見。時有僧出。

師云。作家。作家。

僧曰。莫著忙。

師云。元來不是作家。

僧提起坐具云。看看。摩竭陀國親行此令。

師云。即今作么生。僧禮拜。

師云。龍頭蛇尾。

問。世尊善說般若。和尚提唱宗風。未審是同是別。

師云。皇天無親。唯德是輔。

僧曰。今日得聞于未聞也。

師云。聞底事作么生。

僧曰。曲終人不見。江上數峰青。

師云。猶較些子。

問。靈山一會。迦葉親聞。開聖一會。什麼人得聞。

師云。進前三步。

僧曰。進前三步又作么生。

師云。退後三步。

問。韶陽曲調人皆委。祖令當行又若何。

師云。西天斬頭截臂。遮里自領出去。

僧曰。忽若泥牛哮吼。木馬嘶鳴。又作么生。

師云。罕逢穿耳客。多是刻舟人。

問。東西不辨。南北不分。學人上來。乞師一接。

師云。不接。

僧曰。為什麼不接。

師云。為你東西不辨。南北不分。

僧曰。將謂鬍鬚赤。更有赤鬚鬍。

師云。蘇嚧蘇嚧。

問。如何是道

【現代漢語翻譯】 現代漢語譯本 開堂之日，（禪）師向大眾開示說：『選佛場（xuan fo chang，選拔佛陀的場所）已經開啟，人天大眾普遍聚集。有沒有長期在覺悟之場修行的禪客，出來與我相見？』當時有一位僧人站出來。 （禪）師說：『內行，內行。』 僧人說：『不要著急。』 （禪）師說：『原來不是內行。』 僧人拿起坐具說：『看看，摩竭陀國（Magadha，古印度十六雄國之一）親自頒行此令。』 （禪）師說：『現在怎麼樣？』僧人禮拜。 （禪）師說：『虎頭蛇尾。』 有僧人問：『世尊（釋迦牟尼佛）善於宣說般若（Prajna，智慧），和尚您提倡宗門風範，不知是相同還是不同？』 （禪）師說：『皇天沒有偏袒，唯有德者才能得到輔助。』 僧人說：『今天聽到了以前未曾聽聞的道理。』 （禪）師說：『聽到的事情怎麼樣？』 僧人說：『曲終人不見，江上數峰青。』 （禪）師說：『還算好一點。』 有僧人問：『靈山法會（鷲峰山上的法會），迦葉（Kasyapa，釋迦摩尼十大弟子之一）親自聽聞。開聖法會，什麼人能夠聽聞？』 （禪）師說：『向前三步。』 僧人說：『向前三步又怎麼樣？』 （禪）師說：『退後三步。』 有僧人問：『韶陽（Shao Yang，地名）的曲調人人都熟悉，祖師的法令和教導又該如何實行？』 （禪）師說：『西天（指印度）斬頭截臂，這裡自己領出去。』 僧人說：『如果泥牛（泥土做的牛）突然吼叫，木馬（木頭做的馬）發出嘶鳴，又該如何是好？』 （禪）師說：『難得遇到穿耳的人，大多是刻舟求劍的人。』 有僧人問：『東西不辨，南北不分，學人前來，乞求禪師接引。』 （禪）師說：『不接引。』 僧人說：『為什麼不接引？』 （禪）師說：『因為你東西不辨，南北不分。』 僧人說：『本以為鬍鬚是紅色的，沒想到還有紅鬍子的胡人。』 （禪）師說：『蘇嚧蘇嚧（Sulu Sulu，咒語）。』 有僧人問：『什麼是道？』

【English Translation】 English version On the day of opening the hall, the Master addressed the assembly, saying, 'The field for selecting Buddhas (xuan fo chang) is now open, and beings from humans and gods gather universally. Is there any Zen practitioner who has long been cultivating in the field of enlightenment, come forth and meet me?' At that moment, a monk came forward. The Master said, 'An expert, an expert.' The monk said, 'Don't rush.' The Master said, 'Originally, not an expert.' The monk raised his sitting mat and said, 'Look, Magadha (Magadha, one of the sixteen ancient Indian kingdoms) personally issued this decree.' The Master said, 'What about now?' The monk prostrated. The Master said, 'A dragon's head and a snake's tail.' A monk asked, 'The World-Honored One (Sakyamuni Buddha) is skilled at expounding Prajna (Prajna, wisdom), and you, Master, advocate the style of our school. I wonder if they are the same or different?' The Master said, 'Imperial Heaven has no favorites; it only assists virtue.' The monk said, 'Today, I have heard what I had not heard before.' The Master said, 'What about what you have heard?' The monk said, 'The song ends, but the person is not seen; on the river, several peaks are green.' The Master said, 'Still a bit better.' A monk asked, 'At the assembly on Vulture Peak (Grdhrakuta Mountain assembly), Kasyapa (Kasyapa, one of Sakyamuni's ten great disciples) personally heard it. At the assembly of opening the sage, who can hear it?' The Master said, 'Step forward three steps.' The monk said, 'What about stepping forward three steps?' The Master said, 'Step back three steps.' A monk asked, 'Everyone knows the tunes of Shaoyang (Shao Yang, place name), but how should the ancestral decree be carried out?' The Master said, 'In the Western Heaven (referring to India), heads are cut off and arms are severed; here, take it away yourself.' The monk said, 'If a mud cow (a cow made of mud) suddenly roars and a wooden horse neighs, what should be done?' The Master said, 'Rarely do we meet someone who pierces ears; mostly, they are people who carve a boat to seek a sword.' A monk asked, 'Unable to distinguish east from west, or north from south, this student comes seeking the Master's guidance.' The Master said, 'I will not guide you.' The monk said, 'Why will you not guide me?' The Master said, 'Because you cannot distinguish east from west, or north from south.' The monk said, 'I thought the beard was red, but there is an even redder-bearded barbarian.' The Master said, 'Sulu Sulu (Sulu Sulu, mantra).' A monk asked, 'What is the Tao?'

---

。

師云。放汝三十棒。

僧曰。為什麼如是。

師云。殺人可恕。無禮難容。

上堂云。道不浪階。隨功涉位。拈拄杖云。或七尺。或丈二。握在手中添意氣。有時用。有時致。魍魎邪魔絕妖氣。海晏河清歸去來。家家樂業民皆喜。卓一下。

上堂云。好風飄飄綽金鐸。好鳥關關啼寶閣。數片閑雲海上來。一卮流水天邊落。參。

上堂。拈拄杖云。大眾。急著眼看。須彌山畫一畫。百雜碎。南贍部洲打一棒。東傾西側。不免且收在開聖手中。教伊出氣不得。卓一下。

明州云巖旌教院洞偕禪師

前住江陰壽聖。一日云。兩處住持。實四十年。凡升堂語句。都無一個元字腳。十二時中但以波羅羯諦菩提薩娑訶以為常課。別無所長。珍重。坐逝。

福州衡山惟禮禪師

問。諸佛出世。為一大事因緣。和尚出世。如何為人。

師云。古之今之。

僧云。便恁么承當去時如何。

師云。伶利人難得。

問。如何是祖師西來意。

師云。穿云渡水。

問。如何是佛。

師云。眼放電光。

僧曰。意旨如何。

師云。照天照地。

問。如何是和尚為人一句。

師云。一二三四五六。

【現代漢語翻譯】 現代漢語譯本 　　師父說：『給你三十棒。』 　　僧人問：『為什麼這樣？』 　　師父說：『殺人可以寬恕，無禮難以容忍。』 　　上堂說法時說：『道不虛設階梯，隨著功行而到達相應的位置。』拿起拄杖說：『或七尺，或丈二，握在手中增添意氣。有時用它，有時放下它，使魑魅魍魎（指各種妖魔鬼怪）消除妖氣。海晏河清，大家歸來，家家安居樂業，人民都歡喜。』用拄杖敲擊一下。 　　上堂說法時說：『美好的風飄動著金色的鈴鐸（一種金屬製成的鈴），美好的鳥兒在華麗的樓閣里鳴叫。幾片悠閑的云從海上飄來，一杯流水從天邊落下。』參！ 　　上堂說法。拿起拄杖說：『各位，趕緊睜大眼睛看。須彌山（佛教中的聖山）畫一畫，就變得粉碎。南贍部洲（佛教中人類居住的大陸）打一棒，就東倒西歪。』不得已，暫且收在開聖（禪師名號，此處指自己）手中，教它出氣不得。用拄杖敲擊一下。 　　明州（今浙江寧波）云巖旌教院洞偕禪師 　　先前住在江陰壽聖寺。有一天說：『兩處主持寺院，實在有四十年了。凡是升堂說法的語句，都沒有一個現成的字句。十二時辰中，只是把波羅羯諦菩提薩娑訶（般若波羅蜜多心經中的咒語）作為日常功課，別無所長。』珍重。坐化圓寂。 　　福州衡山惟禮禪師 　　僧人問：『諸佛出世，爲了一件大事因緣。和尚（對僧人的尊稱）出世，如何為人說法？』 　　師父說：『古往今來都是如此。』 　　僧人說：『如果就這樣承擔領會，又該如何？』 　　師父說：『聰慧敏捷的人很難得。』 　　僧人問：『什麼是祖師西來意（禪宗的根本宗旨）？』 　　師父說：『穿云渡水。』 　　僧人問：『什麼是佛？』 　　師父說：『眼睛放出電光。』 　　僧人說：『意旨如何？』 　　師父說：『照天照地。』 　　僧人問：『如何是和尚為人說法的一句話？』 　　師父說：『一二三四五六。』

【English Translation】 English version 　　The master said, 'Give you thirty blows.' 　　The monk asked, 'Why is it like this?' 　　The master said, 'Killing can be forgiven, but rudeness is intolerable.' 　　In the Dharma hall, he said, 'The path does not waste steps, advancing according to merit and reaching the corresponding position.' Picking up the staff, he said, 'Whether it is seven feet or twelve feet, holding it in hand adds spirit. Sometimes it is used, sometimes it is put down, eliminating the demonic energy of goblins and monsters. The sea is calm and the river is clear, everyone returns, every family lives in peace and the people are all happy.' He struck once with the staff. 　　In the Dharma hall, he said, 'The good wind flutters the golden bell, the good birds sing in the precious pavilion. Several idle clouds come from the sea, a cup of flowing water falls from the edge of the sky.' Meditate! 　　In the Dharma hall. Picking up the staff, he said, 'Everyone, quickly open your eyes and look. Mount Sumeru (sacred mountain in Buddhism) is drawn once and becomes shattered. Jambudvipa (the continent where humans live in Buddhism) is struck once and tilts to the east and west.' Inevitably, it is temporarily kept in the hands of Kaisheng (name of the Zen master, referring to himself here), preventing it from exhaling. He struck once with the staff. 　　Zen Master Dongxie of Yunyan Jingjiao Temple in Mingzhou (now Ningbo, Zhejiang) 　　Previously residing in Shousheng Temple in Jiangyin. One day he said, 'Serving as abbot in two places, it has really been forty years. All the words spoken in the Dharma hall do not have a single ready-made phrase. Throughout the twelve periods of the day, I only use Prajna Paramita Bodhi Svaha (mantra in the Heart Sutra) as a daily practice, and have no other strengths.' Farewell. He passed away in meditation. 　　Zen Master Weili of Hengshan Mountain in Fuzhou 　　A monk asked, 'The Buddhas appear in the world for a great cause and condition. How does the abbot (a respectful term for monks) appear in the world to teach people?' 　　The master said, 'It has been like this from ancient times to the present.' 　　The monk said, 'If one were to accept and understand it in this way, what would happen?' 　　The master said, 'It is rare to find someone who is clever and quick-witted.' 　　The monk asked, 'What is the meaning of the Patriarch's coming from the West (the fundamental purpose of Zen Buddhism)?' 　　The master said, 'Passing through clouds and crossing water.' 　　The monk asked, 'What is Buddha?' 　　The master said, 'Eyes emit electric light.' 　　The monk said, 'What is the meaning?' 　　The master said, 'Illuminating heaven and earth.' 　　The monk asked, 'What is the abbot's one sentence for teaching people?' 　　The master said, 'One, two, three, four, five, six.'

---

僧曰。意旨如何。

師云。碧眼胡僧數不足。

上堂云。若論此事。直下難明。三賢罔測。十聖不知。到遮里。須高提祖令。橫按鏌鎁。佛尚不存。纖塵何立。直教須彌粉碎。大海焦枯。放一線道與諸人商量。且道商量個什麼。良久。云。鹽貴米賤。下座。

杭州北山顯明院善孜禪師

問。如何是祖師西來意。

師云。九年空面壁。懡㦬又西歸。

僧曰。為什麼如此。

師云。美食不中飽人吃。

問。如何是無情說法。

師云。燈籠掛露柱。

僧曰。什麼人得聞。

師云。墻壁有耳。

明州啟霞惠安禪師

問。諸佛出世。蓋為群生。和尚出世。當爲何人。

師云。不為阇梨。

僧曰。恁么則潭深波浪靜。學廣語聲低。

師云。捧上不成龍。

問。師唱誰家曲。宗風嗣阿誰。

師云。任汝歌揚。

僧曰。天衣嫡子也。

師云。速退。速退。

僧曰。為什麼如此。

師云。養子方知父慈。

越州雲門山靈侃禪師

問。諸佛出世。當表何事。

師云。白雲覆幽谷。

僧曰。如何領會。

師云。紅日正當天。

問。諸方法道何似遮里。

【現代漢語翻譯】 現代漢語譯本 僧人問：『意旨如何？』 禪師說：『碧眼胡僧（Bodhidharma，菩提達摩）也難以完全理解。』 禪師上堂說法：『若要討論此事，直接說明很難明白。三賢（菩薩階位名）也無法測度，十聖（菩薩階位名）也不能知曉。到了這裡，必須高舉祖師的法令和規矩，橫握鋒利的寶劍。佛也不存在，哪裡還有纖細的塵埃可以立足？要讓須彌山（Mount Sumeru）粉碎，大海乾枯，才能放一線生機與各位商量。那麼，要商量什麼呢？』良久，禪師說：『鹽貴米賤。』說完下座。 杭州北山顯明院善孜禪師 僧人問：『如何是祖師西來意（Bodhidharma's purpose in coming from the West）？』 禪師說：『九年空自面壁，最終茫然地又回去了。』 僧人問：『為什麼會這樣？』 禪師說：『美味佳餚不適合飽人吃。』 僧人問：『如何是無情說法？』 禪師說：『燈籠掛在露柱上。』 僧人問：『什麼人能夠聽聞？』 禪師說：『墻壁有耳朵。』 明州啟霞惠安禪師 僧人問：『諸佛出世，都是爲了眾生。和尚您出世，又是爲了什麼人？』 禪師說：『不是爲了你阇梨（Acarya，阿阇梨）。』 僧人問：『這樣說來，就是潭深波浪靜，學廣語聲低了。』 禪師說：『捧上去也不能變成龍。』 僧人問：『您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 禪師說：『任憑你歌頌讚揚。』 僧人說：『您是天衣（Tianyi）禪師的嫡傳弟子啊。』 禪師說：『快退下，快退下。』 僧人問：『為什麼這樣說？』 禪師說：『養育了孩子才知道父母的慈愛。』 越州雲門山靈侃禪師 僧人問：『諸佛出世，應當表明什麼事情？』 禪師說：『白雲覆蓋幽深的山谷。』 僧人問：『如何領會？』 禪師說：『紅日正當天空。』 僧人問：『其他地方的佛法道理和這裡相比如何？』

【English Translation】 English version A monk asked: 'What is the meaning?' The Master said: 'Even the blue-eyed barbarian monk (Bodhidharma) cannot fully comprehend it.' The Master ascended the Dharma hall and said: 'If we discuss this matter, it is directly difficult to understand. The Three Worthies (referring to bodhisattvas of a certain rank) cannot fathom it, and the Ten Sages (referring to bodhisattvas of a certain rank) do not know it. When you get here, you must raise the ancestral decree high and hold the Mo-yeh sword (a famous sword) horizontally. Even the Buddha does not exist; where can the slightest dust stand? Only when Mount Sumeru (Mount Sumeru) is shattered and the great ocean is scorched can a line of opportunity be given to everyone to discuss. So, what are we discussing?' After a long pause, the Master said: 'Salt is expensive, and rice is cheap.' Then he descended from the hall. Zen Master Shanzi of Xianming Monastery on North Mountain in Hangzhou A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The Master said: 'For nine years, he faced the wall in vain, and in the end, he returned west in confusion.' The monk asked: 'Why is it so?' The Master said: 'Delicious food is not for those who are already full.' A monk asked: 'What is the insentient speaking Dharma?' The Master said: 'A lantern hanging on a pillar.' The monk asked: 'Who can hear it?' The Master said: 'The walls have ears.' Zen Master Huian of Qixia in Mingzhou A monk asked: 'The Buddhas appear in the world for the sake of all beings. For whom does the Abbot appear in the world?' The Master said: 'Not for you, Acarya (Ajari).' The monk said: 'In that case, the pool is deep, and the waves are calm; learning is broad, and the voice is low.' The Master said: 'Even if you hold it up, it won't turn into a dragon.' A monk asked: 'Whose tune are you singing? Whose lineage does your school of Zen follow?' The Master said: 'Let you sing and praise as you wish.' The monk said: 'You are a direct disciple of Zen Master Tianyi (Tianyi)!' The Master said: 'Retreat quickly, retreat quickly!' The monk asked: 'Why do you say that?' The Master said: 'Only when you raise a child do you know the kindness of your parents.' Zen Master Lingkan of Yunmen Mountain in Yuezhou A monk asked: 'When the Buddhas appear in the world, what should they represent?' The Master said: 'White clouds cover the secluded valley.' The monk asked: 'How should I understand this?' The Master said: 'The red sun is right in the sky.' The monk asked: 'How does the Dharma of other places compare to this place?'

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師云。處處人風好。山山折野花。

問。十二時中如何用心。

師云。佛殿里裝香。

僧曰。學人不會。

師云。三門頭合掌。

上堂云。塵勞未破。觸境千差。心鑒圓明。絲毫不立。靈老皎皎。獨露現前。今古兩亡。凡聖路絕。到遮里。始能卷舒自在。應用無虧。出沒往還。人間天上。大眾。雖然如是。忽被人把住問。且道拄杖子放什麼處著。又如何祗對即是。還有人道得么。出來道看。眾無對。拍禪床一下。

天臺太平元坦禪師

問。法本無相。如何甄別。

師云。流水盡歸東海去。

僧曰。學人不會。

師云。白雲長向岳前來。

僧曰。便恁么會時如何。

師云。錯。

師云。是法無宗。隨緣建立。聲色動靜。不昧見聞。舉用千差。如鐘待扣。向此薦得。且隨時著衣吃飯。若是德山．臨濟。更須打草鞋行腳。參。

杭州佛日文祖禪師

問。峭峻之機。請師垂示。

師云。十字街頭八字立。

僧曰。祗如大洋海底行船。須彌山上走馬。又作么生。

師云。烏龜向火。

僧曰。恁么則能騎虎頭。善把虎尾。

師以拄杖點一下。云。禮拜著。

蘇州薦福明因禪師

【現代漢語翻譯】 現代漢語譯本：

禪師說：『處處人情風俗都很好，山山遍野都開滿了鮮花。』 有人問：『一天十二個時辰里，應該如何用心？』 禪師說：『在佛殿里點燃香。』 僧人說：『弟子不明白。』 禪師說：『在山門前合掌。』 禪師上堂說法時說：『塵世的煩惱尚未破除，接觸外境就產生千萬種差別。心的明鏡要圓滿光明，一絲一毫的執著都不能存在。靈性要清澈明亮，獨自顯露在眼前。過去和現在都要忘卻，凡人和聖人的道路都要斷絕。到了這個境界，才能捲起放下都自在，應用起來沒有缺失。出入往來，無論人間天上，都無阻礙。各位，雖然是這樣，如果忽然被人抓住問：且說這根拄杖子應該放在哪裡？又應該如何回答才是？有沒有人能說得出來？出來說看。』眾人沒有回答。禪師拍了一下禪床。 天臺太平元坦禪師 有人問：『佛法原本沒有固定的相狀，應該如何辨別？』 禪師說：『流水最終都歸向東海。』 僧人說：『弟子不明白。』 禪師說：『白雲總是朝著岳山飄來。』 僧人說：『如果這樣理解可以嗎？』 禪師說：『錯。』 禪師說：『佛法沒有固定的宗旨，隨著因緣而建立。對於聲音和顏色、動和靜，不要迷惑于見聞。運用變化千萬種，就像鐘等待敲擊一樣。如果能在此處領悟，那就隨時穿衣吃飯。如果是德山（Deshan，唐代禪師名）和臨濟（Linji，唐代禪師名），更需要打草鞋去四處參訪。』 杭州佛日文祖禪師 有人問：『請禪師開示，什麼是峭峻的玄機？』 禪師說：『在十字路口，呈現八字形站立。』 僧人說：『如果像在大洋海底行船，在須彌山（Sumeru，佛教中的聖山）上跑馬，又該如何？』 禪師說：『烏龜烤火。』 僧人說：『這樣說來，就能騎在虎頭上，善於抓住老虎的尾巴了。』 禪師用拄杖點了一下，說：『禮拜吧。』 蘇州薦福明因禪師

【English Translation】 English version:

The Master said, 'Everywhere the local customs are good, every mountain is covered with wildflowers.' Someone asked, 'How should one apply the mind throughout the twelve periods of the day?' The Master said, 'Light incense in the Buddha hall.' The monk said, 'This student does not understand.' The Master said, 'Join your palms at the three gates.' The Master, ascending the Dharma hall, said, 'The defilements of the world have not yet been broken through; encountering circumstances brings forth a thousand differences. The mirror of the mind should be round and bright, without the slightest attachment. The spiritual nature should be clear and radiant, uniquely revealed before you. Past and present should both be forgotten, and the paths of ordinary beings and sages should be cut off. Reaching this state, one can roll up and release with ease, and application is without deficiency. Coming and going, whether in the human realm or in the heavens, there is no obstruction. Everyone, although it is like this, if suddenly someone grabs you and asks: Tell me, where should this staff be placed? And how should one answer? Is there anyone who can say? Come out and speak.' The assembly was silent. The Master struck the Zen platform. Zen Master Yuantan of Taiping Temple in Tiantai Someone asked, 'The Dharma is originally without form; how should it be discerned?' The Master said, 'The flowing water all returns to the Eastern Sea.' The monk said, 'This student does not understand.' The Master said, 'White clouds always drift towards Mount Yue.' The monk said, 'If I understand it in this way, is it correct?' The Master said, 'Wrong.' The Master said, 'The Dharma has no fixed doctrine; it is established according to conditions. Do not be deluded by seeing and hearing sounds, colors, movement, and stillness. Application varies in a thousand ways, like a bell waiting to be struck. If you can realize this, then just wear your clothes and eat your meals as usual. If it were Deshan and Linji, they would need to make straw sandals and travel around to study.' Zen Master Wenzu of Fori Temple in Hangzhou Someone asked, 'Please, Master, reveal the crucial point of steepness and severity.' The Master said, 'At the crossroads, stand with your legs forming the character 八 (eight).' The monk said, 'What about sailing a boat at the bottom of the great ocean, or riding a horse on Mount Sumeru?' The Master said, 'A turtle warming itself by the fire.' The monk said, 'In that case, one can ride the tiger's head and skillfully grasp the tiger's tail.' The Master tapped once with his staff and said, 'Bow down.' Zen Master Mingyin of Jianfu Temple in Suzhou

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問。一點分明不是燈。祗如一點未明時如何。

師云。爭怪得老僧。

僧曰。明後如何。

師云。輝天爍地。

僧曰。未審向上更有事也無。

師云。有。

僧曰。如何則是。

師云。天上有星。

沂州望仙山宗禪師

問。四時八節即不問。平常一句事如何。

師云。禾山打鼓。

僧曰。莫是學人著力處也無。

師云。歸宗拽石。僧無語。

師云。真個衲僧。

問。如何是不生不滅。

師云。長河凍結。

僧云。如何是不生不滅。

師云。兩重公案。

問。如何是世間相。

師云。進前退後。

問。如何是清凈法身。

師云。口裡喃喃道不著。

問。三乘十二分教即不問。如何是般若一句。

師云。喚又喚不得。

僧曰。莫祗遮便是也無。

師云。教歸不肯歸。

問。如何是真經。

師云。露柱放光。

僧曰。恁么則日日看讀。

師云。不得思量。

問。韶湯一句即不問。如何是和尚一句。

師云。千光那照。

僧曰。還許學人趣向也無。

師云。許。

僧曰。恁么則饑來吃飯。寒來向火。

【現代漢語翻譯】 現代漢語譯本 問：這一點分明不是燈，那麼在這一點尚未明瞭的時候，又該如何呢？ 師父說：怎麼能怪得了我這個老和尚呢？ 僧人問：明瞭之後又如何呢？ 師父說：光明照耀天地。 僧人問：不知向上是否還有更深一層的事理？ 師父說：有。 僧人問：如何才是那更深一層的道理呢？ 師父說：天上有星星。 沂州望仙山宗禪師 問：四時八節這些尋常時令暫且不問，平常一句（真如實相）事又該如何說呢？ 師父說：禾山（Heshan）打鼓。 僧人問：莫非這就是學人應該著力的地方嗎？ 師父說：歸宗（Guizong）搬石頭。僧人無言以對。 師父說：真是個衲僧（nà sēng，指雲遊四方的僧人）。 問：如何是不生不滅的真理？ 師父說：長河凍結。 僧人問：如何是不生不滅的真理？ 師父說：這是兩重公案（gōng àn，佛教用語，指重要的案例或問題）。 問：什麼是世間相？ 師父說：進前退後。 問：什麼是清凈法身（qīng jìng fǎ shēn，指佛的清凈之體）？ 師父說：口裡喃喃自語也說不清楚。 問：三乘十二分教（sān shèng shí èr fēn jiào，佛教的各種教義分類）暫且不問，如何是般若（bō rě，智慧）一句？ 師父說：想呼喚也呼喚不得。 僧人問：莫非這就是了嗎？ 師父說：教你迴歸本源，你卻不肯回歸。 問：什麼是真經？ 師父說：露柱（lù zhù，寺廟中露天的柱子）放光。 僧人問：既然如此，那麼就應該日日誦讀。 師父說：不得思量（sī liang，思考）。 問：韶湯（sháo tāng，一種茶）一句暫且不問，如何是和尚（hé shang，指僧人）一句？ 師父說：千光（qiān guāng，指佛的光芒）也無法照見。 僧人問：是否允許學人去追求領悟？ 師父說：允許。 僧人問：既然如此，那麼飢餓了就吃飯，寒冷了就烤火。

【English Translation】 English version Question: This point is clearly not a lamp. What about when this point is not yet clear? The master said: How can you blame this old monk? The monk asked: What about after it is clear? The master said: Shining and illuminating heaven and earth. The monk asked: I don't know if there is anything further beyond this? The master said: There is. The monk asked: What is that further principle? The master said: There are stars in the sky. Zen Master Zong of Wangxian Mountain in Yizhou Question: I won't ask about the four seasons and eight festivals. How about a common phrase (the true suchness)? The master said: Heshan (Heshan) beats the drum. The monk asked: Is this perhaps where the student should exert effort? The master said: Guizong (Guizong) drags a stone. The monk was speechless. The master said: Truly a mendicant monk (nà sēng, refers to a wandering monk). Question: What is non-birth and non-death? The master said: The long river freezes. The monk asked: What is non-birth and non-death? The master said: Two layers of koans (gōng àn, Buddhist term, referring to important cases or questions). Question: What is the appearance of the world? The master said: Advancing and retreating. Question: What is the pure Dharma body (qīng jìng fǎ shēn, refers to the pure body of the Buddha)? The master said: Muttering in your mouth, you can't say it clearly. Question: I won't ask about the Three Vehicles and Twelve Divisions of Teachings (sān shèng shí èr fēn jiào, various classifications of Buddhist teachings). What is a phrase of Prajna (bō rě, wisdom)? The master said: You can't call it even if you want to call it. The monk asked: Is this it? The master said: I teach you to return to the origin, but you refuse to return. Question: What is the true scripture? The master said: The pillar (lù zhù, an open-air pillar in a temple) emits light. The monk asked: If so, then we should read it every day. The master said: Do not contemplate (sī liang, think). Question: I won't ask about a phrase of Shaotang (sháo tāng, a type of tea). What is a phrase of the monk (hé shang, refers to a monk)? The master said: A thousand lights (qiān guāng, refers to the light of the Buddha) cannot illuminate it. The monk asked: Is it permissible for the student to pursue enlightenment? The master said: Permitted. The monk asked: If so, then when hungry, eat; when cold, warm yourself by the fire.

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師云。且莫亂統。

問。如何是親切處。

師云。會則不非。

僧曰。進前退後莫是否。

師云。非即不會。

問。禪林振譽。久向師名。上上之機。請師指示。

師云。不是峰前客。

僧曰。莫壓良為賤。

師云。多是莫徭人。

問。如何是生老病死苦。

師云。都道了也。

僧曰。如何是學人下手處。

師云。黃檗未是苦。

問。湛水澄波即不問。覿面相呈事若何。

師云。見么。

僧曰。青山隱隱。

師云。何曾覿面。

上堂云。南北東西。四維上下。虛空為體。法王為身。既是虛空為體。大眾向什麼處安身立命。還道得么。道得。出來對眾商量。若道不得。各自歸堂。參。

上堂云。南臺烏藥。北海天麻。新羅附子。神錦硃砂。良久。云。大眾會么。久立。

上堂云。諸佛到處。還有道無道。大眾現前。還有祖無祖。老僧即不然。良久。云。露柱喜笑。燈籠惡發。諸人會么。會則對面商量。不會則歸堂向火。珍重上堂云。你等諸人。還肯放下么。若不放下。且擔取去。下座。

岳陽墨山禪院有琦禪師

問。師登祖席。愿發潮音。

師云。華岳三峰云澹澹

【現代漢語翻譯】 現代漢語譯本： 老師說：『暫且不要胡亂統攝。』 僧人問：『如何是親切之處？』 老師說：『領會了就不會有錯。』 僧人說：『進前和退後都不對嗎？』 老師說：『說不對就是不領會。』 僧人問：『禪林中聲名遠揚，早就仰慕您的名聲。對於上上根機的人，請您指示。』 老師說：『不是山峰前的遊客。』 僧人說：『莫要壓良為賤。』 老師說：『多半是莫徭人（古代少數民族）。』 僧人問：『如何是生老病死苦？』 老師說：『都說完了。』 僧人問：『如何是學人下手之處？』 老師說：『黃檗（一種中藥，味苦）還不是最苦的。』 僧人問：『平靜的水面和清澈的波浪暫且不問，面對面呈現的事實又如何呢？』 老師說：『看見了嗎？』 僧人說：『青山隱隱。』 老師說：『何曾是面對面？』 老師上堂說法時說：『南北東西，四維上下，虛空為體，法王（佛的尊稱）為身。既然是以虛空為體，大眾向什麼地方安身立命？能說出來嗎？說得出來，出來當衆商量。如果說不出來，各自回堂參禪。』 老師上堂說法時說：『南臺的烏藥（一種中藥），北海的天麻（一種中藥），新羅的附子（一種中藥），神錦的硃砂（一種礦物）。』停頓了很久，說：『大眾明白嗎？』站立了很久。 老師上堂說法時說：『諸佛到處，還有道可說或不可說嗎？大眾現前，還有祖可尋或不可尋嗎？老僧我就不是這樣。』停頓了很久，說：『露柱（寺廟中的柱子）喜笑，燈籠怒發。諸位明白嗎？明白就對面商量，不明白就回堂取暖。』珍重。老師上堂說法時說：『你們這些人，還肯放下嗎？如果不放下，就且擔著去吧。』下座。 岳陽墨山禪院有琦禪師 僧人問：『老師登上祖師的席位，希望您發出如潮水般的聲音（指說法）。』 老師說：『華岳（西嶽華山）三峰雲霧淡淡。』

【English Translation】 English version: The Master said: 'Don't try to unify things haphazardly for now.' A monk asked: 'What is the place of intimacy?' The Master said: 'If you understand, then there is no error.' The monk said: 'Are advancing and retreating both incorrect?' The Master said: 'To say it's incorrect is not to understand.' A monk asked: 'Your reputation has spread throughout the Chan (Zen) forest, and I have long admired your name. For those of the highest capacity, please give instructions.' The Master said: 'Not a visitor before the peak.' The monk said: 'Don't oppress the good and treat them as lowly.' The Master said: 'Mostly they are Mo Yao people (an ancient ethnic minority).' A monk asked: 'What is the suffering of birth, old age, sickness, and death?' The Master said: 'It's all been said.' The monk asked: 'Where is the starting point for a student?' The Master said: 'Huangbo (a type of Chinese medicine, very bitter) is not the most bitter.' A monk asked: 'Still water and clear waves I won't ask about. What about the matter presented face to face?' The Master said: 'Do you see?' The monk said: 'Green mountains are faintly visible.' The Master said: 'When has it ever been face to face?' The Master, ascending the hall, said: 'North, South, East, West, the four intermediate directions, above and below, take emptiness as the body, and the Dharma King (an honorific for the Buddha) as the self. Since emptiness is taken as the body, where do you all settle your body and establish your life? Can you say it? If you can, come out and discuss it with the assembly. If you cannot, return to your hall and practice Chan.' The Master, ascending the hall, said: 'Wuya (a type of Chinese medicine) from Nantai, Tianma (a type of Chinese medicine) from the North Sea, Fuzi (a type of Chinese medicine) from Silla, and Zhusha (cinnabar, a mineral) from Shenjin.' After a long pause, he said: 'Do you all understand?' He stood for a long time. The Master, ascending the hall, said: 'Wherever the Buddhas are, is there a Way to speak of or not? Before the assembly, is there an Ancestor to seek or not? I, the old monk, am not like that.' After a long pause, he said: 'The pillar laughs with joy, the lantern is enraged. Do you all understand? If you understand, discuss it face to face. If you don't understand, return to the hall and warm yourselves by the fire.' Treasure this. The Master, ascending the hall, said: 'Are you all willing to let go? If you are not willing to let go, then carry it away.' He descended from the seat. At Moshanchanyuan (Ink Mountain Zen Monastery) in Yueyang, there was Chan Master Qi. A monk asked: 'The Master ascends the seat of the Patriarch, I hope you will emit a tidal sound (referring to Dharma teaching).' The Master said: 'The three peaks of Mount Hua (the Western Great Mountain) are faintly clouded.'

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。

僧曰。學人未曉。

師云。黃河九曲浪滔滔。

問。古佛家風即不問。途中一句事如何。

師云。春來和氣暖。

僧曰。專為流通也。

師云。腳跟下一句又作么生。

僧曰。點。

師云。果然蹈不著。

師云。宗師路陌。莫問東西。剔起眉毛。祇在遮里。更若周遮。迢迢十萬。

舒州桐城金繩詮禪師

問。垂鉤三尺。意在深潭。離鉤三寸。師意如何。

師云。清平世界。

僧曰。也要問過。

師云。有頭無尾。

筠州五峰凈覺院用機禪師

問。如何是道。

師云。十字街頭蹈不著。

僧曰。便恁么去時如何。

師云。且緩緩。

上堂云。清平過水。投子賣油。一年三百六十日。不須頻向數中求。擊拂子一下。

建中靖國續燈錄卷第九 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十　　　［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十二世

越州天衣山義懷禪師法嗣

東京法雲寺圓通禪師

諱法秀。秦州隴城人。本姓辛

【現代漢語翻譯】 現代漢語譯本 僧人說：『學人還不明白。』 禪師說：『黃河九曲，浪濤滾滾。』 問：『古佛的家風暫且不問，途中一句事又該如何？』 禪師說：『春來和風暖洋洋。』 僧人說：『專為流通此事而來。』 禪師說：『腳跟下的一句又該如何作解？』 僧人說：『點。』 禪師說：『果然是無法觸及。』 禪師說：『宗師的道路，不要問東西南北。提起眉毛，就在這裡。如果再多加思量，就相隔遙遠，有十萬之遙。』 舒州桐城金繩詮禪師 問：『垂下三尺釣竿，意在深潭。離開釣鉤三寸，禪師的意思如何？』 禪師說：『天下太平。』 僧人說：『也要問個明白。』 禪師說：『有頭無尾。』 筠州五峰凈覺院用機禪師 問：『什麼是道？』 禪師說：『十字街頭也無法觸及。』 僧人說：『如果就這樣去，又該如何？』 禪師說：『且慢慢來。』 上堂時說：『清平過水，投子（Touzi）賣油。一年三百六十日，不必頻繁地在數字中尋求。』說完，擊打拂塵一下。 建中靖國續燈錄卷第九 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄 建中靖國續燈錄卷第十 ［宋刻］ 東京法雲禪寺住持傳法佛國禪師(臣)惟白集 對機門 廬陵清原山行思禪師第十二世 越州天衣山義懷禪師法嗣 東京法雲寺圓通禪師 諱法秀。秦州隴城人。本姓辛。

【English Translation】 English version The monk said, 'This student does not yet understand.' The Master said, 'The Yellow River has nine bends, the waves are surging.' Asked, 'The family style of the ancient Buddhas I will not ask about for now, what about a phrase along the way?' The Master said, 'Spring comes with gentle warmth.' The monk said, 'Specifically for the sake of propagating this.' The Master said, 'What about a phrase beneath your feet?' The monk said, 'A dot.' The Master said, 'Indeed, it cannot be touched.' The Master said, 'The path of the Zen masters, do not ask about east or west. Raise your eyebrows, it is right here. If you ponder further, you will be separated by a distant ten thousand.' Chan Master Jin Sheng Quan of Tongcheng, Shuzhou Asked, 'Lowering a three-foot hook, the intention is in the deep pool. Three inches away from the hook, what is the Master's intention?' The Master said, 'A peaceful world.' The monk said, 'I must also ask about it.' The Master said, 'Having a head but no tail.' Chan Master Yongji of Jingjue Temple, Wufeng, Yunzhou Asked, 'What is the Dao (the Way)?' The Master said, 'It cannot be touched even at the crossroads.' The monk said, 'If I go like this, what then?' The Master said, 'Take it slowly.' Ascending the hall, he said, 'Qingping crosses the water, Touzi (name of a person) sells oil. Three hundred and sixty days a year, there is no need to frequently seek within numbers.' He then struck the whisk once. Continued Records of the Lamp of Jianzhong Jingguo, Volume 9 卍 New Continued Collection, Volume 78, No. 1556, Continued Records of the Lamp of Jianzhong Jingguo Continued Records of the Lamp of Jianzhong Jingguo, Volume 10 [Song Dynasty Print] Compiled by Wei Bai, Chan Master Foguo (Buddha Country), Abbot of Fayun Chan Temple in Tokyo (Capital) The Gate of Responding to the Occasion Twelfth Generation of Chan Master Xing Si of Qingyuan Mountain, Luling Dharma Successor of Chan Master Yihuai of Tianyi Mountain, Yuezhou Chan Master Yuantong of Fayun Temple in Tokyo His name was Fa Xiu. He was from Longcheng, Qinzhou. His original surname was Xin.

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氏。母夢麥積山誦經老僧至舍。即誕生也。應干寺魯大師者。夙受訓曰。竹鋪坂下相尋。既聞斯異。即住視之。睹神骨挺特。收養俗舍。三歲攜歸出家。遂從師姓。曰魯氏也。十九試經圓具。勵志講肆。習因明．唯識．百法．金剛．圓覺．華嚴。妙入精義。為眾發揮。

因聞南宗傳心印法。逕造天衣懷禪師法席。天衣問曰。座主講什麼經論。

曰。華嚴經。

天衣曰。華嚴以何為宗。

曰。法界為宗。

天衣曰。法界以何為宗。

曰。以心為宗。

天衣曰。心以何為宗。師遂無語。

天衣曰。毫𨤲有差。天地懸隔。汝當自看。必有發明。

后十七日。聞僧舉。白兆參報慈。情未生時如何。曰。隔。師忽大悟。直詣方丈。陳其所證。

天衣曰。汝真法器。吾宗異日在汝行矣。

后游江淮。住龍舒四面。移居廬山棲賢。相國王公安石聞師道風。請居鐘山。又遷鳳臺保寧。尋奉　詔住長蘆崇福。元豐甲子。越國大長公主．太尉張候敦禮奏請居法雲寺。為第一祖。　神宗皇帝上仙。兩宮　宣就　神御前說法。賜圓通禪號。

開堂日。　神宗皇帝遣中使降香。並賜磨衲袈裟。仍傳　聖語云。物雖微。表重法故。師謝恩畢。登座拈香。祝延　聖壽罷。

【現代漢語翻譯】 現代漢語譯本： 魯（Lu）氏。母親夢見一位在麥積山（Maiji Mountain）誦經的老僧來到家中，於是就生下了他。應干寺（Yinggan Temple）的魯大師（Master Lu）早年就受到訓示說：『在竹鋪坂（Zhupu Slope）下尋找。』 聽到這件事後，就前去觀察，看到他神采不凡，於是收養在俗家。三歲時帶回寺廟出家，於是跟隨師父姓魯（Lu）氏。十九歲時通過試經圓具，立志于講經，學習因明（Hetu-vidya，因明學）、唯識（Vijñapti-mātratā，唯識學）、百法（Hundred Dharmas）、金剛（Vajra，金剛經）、圓覺（Perfect Enlightenment，圓覺經）、華嚴（Avataṃsaka，華嚴經），精妙地領悟了其中的精義，為大眾闡述。

因為聽聞南宗（Southern School of Chan Buddhism）傳授心印法，直接前往天衣懷禪師（Chan Master Tianyi Huai）的法席。天衣（Tianyi）問：『座主（Zuozhu，對精通經論的僧人的尊稱）講什麼經論？』

回答：『華嚴經（Avataṃsaka Sūtra）。』

天衣（Tianyi）問：『華嚴經（Avataṃsaka Sūtra）以什麼為宗？』

回答：『以法界（Dharmadhatu，宇宙萬法所依之本體）為宗。』

天衣（Tianyi）問：『法界（Dharmadhatu）以什麼為宗？』

回答：『以心為宗。』

天衣（Tianyi）問：『心以什麼為宗？』 師父於是無語。

天衣（Tianyi）說：『稍微有一點差錯，就如同天地般遙遠。你應該自己去參看，必定會有所發明。』

後來十七天，聽到僧人說：『白兆（Baizhao）參報慈（Bao Ci），情未生時如何？』 回答說：『隔。』 師父忽然大悟，直接前往方丈（Abbot's room），陳述自己所證悟的。

天衣（Tianyi）說：『你真是法器（vessel of Dharma），我宗的未來就靠你了。』

後來遊歷江淮（Jianghuai）一帶，住在龍舒四面（Longshu Simian），移居廬山棲賢（Qixian of Mount Lu）。相國王公安石（Wang Gong Anshi）聽聞師父的道風，請他住在鐘山（Zhong Mountain）。又遷往鳳臺保寧（Baoning of Fengtai），不久奉詔住在長蘆崇福（Chongfu of Changlu）。元豐（Yuanfeng）甲子年，越國大長公主（Grand Princess of Yue）和太尉張候敦禮（Grand Commandant Zhanghou Dunli）奏請他住在法雲寺（Fayun Temple），為第一祖。神宗皇帝（Emperor Shenzong）駕崩后，兩宮宣召他在神御前說法，賜予圓通禪師（Zen Master Yuantong）的稱號。

開堂日，神宗皇帝（Emperor Shenzong）派遣中使降香，並賜予磨衲袈裟（patched kasaya）。仍然傳達聖語說：『物品雖然微小，但代表著對佛法的尊重。』 師父謝恩完畢，登上法座拈香，祝願皇帝萬壽無疆。

【English Translation】 English version: Lu (Lu) by surname. His mother dreamed of an old monk chanting sutras at Mount Maiji (Maiji Mountain), and then she gave birth to him. Master Lu (Master Lu) of Yinggan Temple (Yinggan Temple) had been instructed early on: 'Seek him below Zhupu Slope (Zhupu Slope).' Upon hearing of this extraordinary event, he went to observe and, seeing his remarkable spirit, took him in as a layman. At the age of three, he brought him back to the temple to become a monk, and thus he took the surname Lu (Lu) from his teacher. At nineteen, he completed his monastic training through scriptural examination, resolved to dedicate himself to lecturing on scriptures, studying Hetu-vidya (Hetu-vidya, the science of reasoning), Vijñapti-mātratā (Vijñapti-mātratā, Consciousness-only), Hundred Dharmas, Vajra (Vajra, Diamond Sutra), Perfect Enlightenment (Perfect Enlightenment, Sutra of Perfect Enlightenment), and Avataṃsaka (Avataṃsaka, Avatamsaka Sutra), profoundly grasping their essence and expounding them to the masses.

Having heard of the mind-to-mind transmission of the Southern School of Chan Buddhism (Southern School of Chan Buddhism), he went directly to the Dharma seat of Chan Master Tianyi Huai (Chan Master Tianyi Huai). Tianyi (Tianyi) asked: 'What scriptures and treatises does Zuozhu (Zuozhu, a respectful title for monks proficient in scriptures and treatises) lecture on?'

He replied: 'The Avataṃsaka Sūtra (Avataṃsaka Sūtra).'

Tianyi (Tianyi) asked: 'What is the principle of the Avataṃsaka Sūtra (Avataṃsaka Sūtra)?'

He replied: 'The Dharmadhatu (Dharmadhatu, the fundamental reality upon which all phenomena depend) is its principle.'

Tianyi (Tianyi) asked: 'What is the principle of the Dharmadhatu (Dharmadhatu)?'

He replied: 'The mind is its principle.'

Tianyi (Tianyi) asked: 'What is the principle of the mind?' The master was then speechless.

Tianyi (Tianyi) said: 'A slight deviation is as vast as the distance between heaven and earth. You should examine yourself, and you will surely have an insight.'

Later, seventeen days later, he heard a monk say: 'Baizhao (Baizhao) asks Bao Ci (Bao Ci), what is it like when emotions have not yet arisen?' The reply was: 'Separated.' The master suddenly had a great enlightenment and went directly to the Abbot's room (Abbot's room) to present his realization.

Tianyi (Tianyi) said: 'You are truly a vessel of Dharma (vessel of Dharma). The future of our school rests on you.'

Later, he traveled around Jianghuai (Jianghuai), residing in Longshu Simian (Longshu Simian), and moved to Qixian of Mount Lu (Qixian of Mount Lu). Wang Gong Anshi (Wang Gong Anshi), the Prince of Xiang, heard of the master's virtuous reputation and invited him to reside in Zhong Mountain (Zhong Mountain). He then moved to Baoning of Fengtai (Baoning of Fengtai), and soon received an imperial decree to reside in Chongfu of Changlu (Chongfu of Changlu). In the year Jiazi of Yuanfeng (Yuanfeng), the Grand Princess of Yue (Grand Princess of Yue) and Grand Commandant Zhanghou Dunli (Grand Commandant Zhanghou Dunli) requested him to reside in Fayun Temple (Fayun Temple) as the first patriarch. After Emperor Shenzong (Emperor Shenzong) passed away, the two palaces summoned him to preach before the Emperor's spirit, bestowing upon him the title of Zen Master Yuantong (Zen Master Yuantong).

On the day of the opening ceremony, Emperor Shenzong (Emperor Shenzong) sent a eunuch to offer incense and bestowed a patched kasaya (patched kasaya). He also conveyed the imperial words, saying: 'Although the object is small, it represents respect for the Dharma.' The master thanked him and ascended the Dharma seat to offer incense, wishing the emperor a long life.

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是日荊國大王親侍法筵。

凈因凈照禪師白槌竟。師云。還會么。遮個是諸方事例。今古同儀。諸人若也於此不明。便見落二落三。且道第一義諦在什麼處。久參上士。必共證明。晚學初機。有疑請問。

問。世尊出世。梵王前引。和尚開堂。大王侍座。是同是別。

師云。不得鉆龜打尾。

僧曰。恁么則祥雲生宇宙。瑞氣滿乾坤。

師云。法雲即得。衲僧分上有恁么光輝。

僧曰。且待別時舉似和尚。

師云。吽。吽。

問。法雲初建當明代。磨衲高提荷　聖恩時如何。

師提起衲衣角云。還見么。

僧曰。忽遇銅頭鐵額。眼放電光底人來。又作么生。

師云。只得瞻之仰之。

僧曰。吹毛匣里冷光生。外道群魔皆斷首。

師云。惜取好。

僧曰。鶴有九皋難翥翼。馬無千里漫追風。

師云。倒退三千即不無。進前一句作么生道。

僧曰。且待別時。

師云。同坑無異土。

問　我皇御宇。德合乾坤。遊刃萬機。護道終日。未審還有佛法道理也無。

師云。大似不曾將得問來。

僧曰。恁么則心隨萬境轉。轉處實能幽。

師云。須彌山在你頭上。

僧曰。深領和尚此語

【現代漢語翻譯】 現代漢語譯本： 這天，荊國大王親自參加法會。

凈因凈照禪師敲擊法槌完畢。禪師說：『領會了嗎？這都是各地的慣例，自古至今都是一樣的儀式。各位如果對此不明白，就會落入第二第三等。那麼，第一義諦究竟在哪裡？長久參禪的上士，必定共同證明；剛入門的初學者，有疑問請提問。』

有人問：『世尊（釋迦牟尼，佛教創始人）出世時，梵王（印度教神祇，被佛教吸收為護法神）在前面引導；和尚您開堂說法，大王侍奉座位。這相同還是不同？』

禪師說：『不要鉆龜的腹甲，又去打龜的尾巴。』

僧人說：『這樣說來，就是祥雲在宇宙間升起，吉祥之氣充滿天地。』

禪師說：『說「法雲」還可以，我們出家人的本分上有這樣的光輝嗎？』

僧人說：『暫且等到以後再向和尚您稟報。』

禪師說：『吽。吽。』（佛教咒語，表示肯定或迴應）

有人問：『法雲初建，正當明朝時代；磨衲（指僧人）高舉，報答聖恩之時，又該如何？』

禪師提起僧衣一角說：『看見了嗎？』

僧人說：『忽然遇到銅頭鐵額，眼中放出電光的人來，又該怎麼辦？』

禪師說：『只能瞻仰他。』

僧人說：『吹毛劍匣中寒光閃爍，外道群魔都會被斬首。』

禪師說：『要珍惜啊。』

僧人說：『鶴有九天之高也難以展翅高飛，馬沒有千里之能也白白追逐風。』

禪師說：『倒退三千里不是沒有，向前一句怎麼說？』

僧人說：『暫且等到以後再說。』

禪師說：『同一坑裡的土沒有不同。』

有人問：『當今皇上治理天下，德行與天地相合，處理政務遊刃有餘，護持佛道從不懈怠。請問這其中還有佛法的道理嗎？』

禪師說：『很像不曾把問題拿來問過一樣。』

僧人說：『這樣說來，就是心隨萬境而轉，轉動之處實在幽深。』

禪師說：『須彌山（佛教宇宙觀中的中心山）就在你的頭上。』

僧人說：『深深領會和尚您的話。』 English version: That day, the Great King of Jing Kingdom personally attended the Dharma assembly.

After Chan Master Jingyin Jingzhao finished striking the gavel, the Master said, 'Do you understand? This is the custom everywhere, the same ritual from ancient times to the present. If you don't understand this, you will fall into the second or third rank. Then, where exactly is the First Principle? Long-time practitioners will surely prove it together; beginners, please ask if you have any doubts.'

Someone asked, 'When the World-Honored One (Sakyamuni, the founder of Buddhism) appeared in the world, Brahma (a Hindu deity, absorbed into Buddhism as a protector) led the way; when you, the Abbot, open the Dharma hall, the Great King attends the seat. Are these the same or different?'

The Master said, 'Do not drill the tortoise's belly and then strike its tail.'

The monk said, 'In that case, auspicious clouds rise in the universe, and auspicious energy fills the world.'

The Master said, 'Saying 'Dharma clouds' is acceptable, but do we monks have such glory as our share?'

The monk said, 'Let me wait until another time to report to you, Abbot.'

The Master said, 'Hum. Hum.' (A Buddhist mantra, expressing affirmation or response)

Someone asked, 'When the Dharma clouds were first established, it was during the Ming Dynasty; when the mendicant (referring to monks) highly upholds and repays the Holy Grace, what should be done?'

The Master picked up a corner of his robe and said, 'Do you see it?'

The monk said, 'If suddenly someone with a copper head and iron forehead, whose eyes emit lightning, comes, what should be done?'

The Master said, 'One can only look up to him with reverence.'

The monk said, 'The cold light in the hair-splitting sword box shines, and all heretics and demons will be beheaded.'

The Master said, 'Cherish it well.'

The monk said, 'A crane with nine marshes finds it difficult to spread its wings, and a horse without the ability to travel a thousand miles vainly chases the wind.'

The Master said, 'Retreating three thousand miles is not impossible, but how do you say the phrase to advance?'

The monk said, 'Let me wait until another time.'

The Master said, 'The soil in the same pit is no different.'

Someone asked, 'Our current Emperor governs the world, his virtue matches heaven and earth, he handles affairs with ease, and protects the Dharma all day long. May I ask if there is any Buddhist principle in this?'

The Master said, 'It's as if you never brought the question to ask.'

The monk said, 'In that case, the mind follows the myriad realms and turns, and the turning place is truly profound.'

The Master said, 'Mount Sumeru (the central mountain in the Buddhist cosmology) is on your head.'

The monk said, 'I deeply understand your words, Abbot.'

【English Translation】 That day, the Great King of Jing Kingdom personally attended the Dharma assembly. After Chan Master Jingyin Jingzhao finished striking the gavel, the Master said, 'Do you understand? This is the custom everywhere, the same ritual from ancient times to the present. If you don't understand this, you will fall into the second or third rank. Then, where exactly is the First Principle? Long-time practitioners will surely prove it together; beginners, please ask if you have any doubts.' Someone asked, 'When the World-Honored One (Sakyamuni, the founder of Buddhism) appeared in the world, Brahma (a Hindu deity, absorbed into Buddhism as a protector) led the way; when you, the Abbot, open the Dharma hall, the Great King attends the seat. Are these the same or different?' The Master said, 'Do not drill the tortoise's belly and then strike its tail.' The monk said, 'In that case, auspicious clouds rise in the universe, and auspicious energy fills the world.' The Master said, 'Saying 'Dharma clouds' is acceptable, but do we monks have such glory as our share?' The monk said, 'Let me wait until another time to report to you, Abbot.' The Master said, 'Hum. Hum.' (A Buddhist mantra, expressing affirmation or response) Someone asked, 'When the Dharma clouds were first established, it was during the Ming Dynasty; when the mendicant (referring to monks) highly upholds and repays the Holy Grace, what should be done?' The Master picked up a corner of his robe and said, 'Do you see it?' The monk said, 'If suddenly someone with a copper head and iron forehead, whose eyes emit lightning, comes, what should be done?' The Master said, 'One can only look up to him with reverence.' The monk said, 'The cold light in the hair-splitting sword box shines, and all heretics and demons will be beheaded.' The Master said, 'Cherish it well.' The monk said, 'A crane with nine marshes finds it difficult to spread its wings, and a horse without the ability to travel a thousand miles vainly chases the wind.' The Master said, 'Retreating three thousand miles is not impossible, but how do you say the phrase to advance?' The monk said, 'Let me wait until another time.' The Master said, 'The soil in the same pit is no different.' Someone asked, 'Our current Emperor governs the world, his virtue matches heaven and earth, he handles affairs with ease, and protects the Dharma all day long. May I ask if there is any Buddhist principle in this?' The Master said, 'It's as if you never brought the question to ask.' The monk said, 'In that case, the mind follows the myriad realms and turns, and the turning place is truly profound.' The Master said, 'Mount Sumeru (the central mountain in the Buddhist cosmology) is on your head.' The monk said, 'I deeply understand your words, Abbot.'

---

。

師云。識甚輕重。

僧曰。知恩方解報恩。

師云。果然轉不得。

師云。問得亦好。不問最親。何也。道出古今。非言所及。設使問處如普慧云興。答處若普賢瓶瀉。只益多聞。于道轉遠。況諸人分上。各各總有遮一段事。可謂輝天鑒地。耀古騰今。設使祖佛齊興。焉敢錯誤。而今前佛已去。后佛未生。正當空劫。六合冥然。荷　聖主賢臣。令山僧為法雲宗主。且道山僧似何為主。

驀拈拄杖云。還會么。放行把住總由遮里。放行也。八面風生。把住也。群魔失色。敢問諸人。放行好。把住好。還有人斷得么。非但德山．臨濟不肯。便是法雲拄杖子也自未甘。且道法雲拄杖子有甚麼長處。

擊禪床一下。云。即此舉揚。上扶　帝祚。仰冀　聰明元首。芬芳萬國之春。忠節股肱。弼輔千年之運。伏惟珍重。

師于元豐八年四月初十日。　宣入　神宗皇帝靈駕前升座。師拈香云。還會么。天高地厚。時人知有。且道遮個甚麼處得來。識得辨得。已報　皇恩。其或未然。不得錯怪臣僧。乃燒香。升座。

問。昔日靈山勝會。今日　帝苑法筵。未審是同是別。

師云。龍樓鳳閣。寶鐸金鈴。

僧曰。恁么則靈山一會宛爾而存。

師曰。眼見耳聞。

【現代漢語翻譯】 師父說：『你明白什麼是輕重嗎？』 僧人說：『知道恩情才能報答恩情。』 師父說：『果然是轉變不了。』 師父說：『問得也好，不問最為親切。為什麼呢？道超出古今，不是言語所能表達的。即使提問如同普慧菩薩（Pu Hui, a Bodhisattva known for wisdom）的雲彩涌起，回答如同普賢菩薩（Pu Xian, a Bodhisattva representing practice）的寶瓶傾瀉，也只是增加多聞，于道反而更遠。何況各位自身，各自都具備這一段事，可謂輝耀天地，照耀古今。即使諸佛祖師同時出現，也不敢妄加評論。如今前佛已經過去，后佛尚未降生，正當空劫之時，六合一片黑暗。承蒙聖主賢臣，令山僧我擔任法雲宗的宗主。那麼，山僧我又是如何做主的呢？』 突然拿起拄杖說：『你們明白嗎？放開和把握都由這裡決定。放開時，八面來風；把握時，群魔失色。敢問各位，放開好，還是把握好？還有人能決斷嗎？不僅德山（Deshan, a famous Chan master）、臨濟（Linji, founder of the Linji school of Chan Buddhism）不肯，就連法雲的這根拄杖也不甘心。那麼，法雲的拄杖有什麼長處呢？』 敲擊禪床一下，說：『就此舉揚，上能扶持皇上的帝業，仰望聖上英明，使萬國充滿春意，忠臣良將輔佐千年國運。祝願各位珍重。』 師父在元豐八年四月初十日，被宣召到神宗皇帝（Emperor Shenzong）的靈柩前升座。師父拈香說：『你們明白嗎？天高地厚，世人都知道。那麼，這個是從哪裡來的呢？認識到並辨別出來，就已經報答了皇恩。如果還不明白，就不要錯怪我這個僧人。』於是燒香，升座。 僧人問：『昔日靈山勝會（the assembly on Vulture Peak where Shakyamuni Buddha preached the Lotus Sutra），今日帝苑法筵（a Dharma assembly in the imperial garden），不知是相同還是不同？』 師父說：『龍樓鳳閣，寶鐸金鈴。』 僧人說：『這樣說來，靈山一會宛然存在。』 師父說：『眼見耳聞。』

【English Translation】 The Master said, 'Do you understand what is important and what is not?' The monk said, 'Knowing kindness is the key to repaying kindness.' The Master said, 'Indeed, it cannot be transformed.' The Master said, 'It is good to ask, but not asking is the most intimate. Why? The Dao transcends the past and present, beyond the reach of words. Even if questions arise like the clouds of Pu Hui Bodhisattva (Pu Hui, a Bodhisattva known for wisdom), and answers pour forth like the vase of Pu Xian Bodhisattva (Pu Xian, a Bodhisattva representing practice), it only increases learning and takes you further from the Dao. Moreover, each of you possesses this very thing, shining upon heaven and earth, illuminating the past and present. Even if all the Buddhas and Patriarchs appeared together, they would not dare to make a mistake. Now, the past Buddha has gone, and the future Buddha has not yet been born, right in the midst of the empty aeon, the six directions are in darkness. Thanks to the wise ruler and virtuous ministers, this humble monk has been appointed as the master of the Fayun school. So, how does this humble monk act as master?' Suddenly, he raised his staff and said, 'Do you understand? Letting go and holding on are both determined here. When letting go, winds arise from all directions; when holding on, demons lose their color. May I ask you all, is it better to let go or to hold on? Is there anyone who can decide? Not only would Deshan (Deshan, a famous Chan master) and Linji (Linji, founder of the Linji school of Chan Buddhism) disagree, but even this staff of Fayun is unwilling. So, what are the strengths of the Fayun staff?' He struck the Zen meditation platform once and said, 'This very act of raising supports the Emperor's reign, and we look forward to His Majesty's wisdom, bringing the fragrance of spring to all nations, and loyal ministers assisting in a thousand years of prosperity. May you all cherish this.' On the tenth day of the fourth month of the eighth year of Yuanfeng, the Master was summoned to ascend the seat before the spirit of Emperor Shenzong (Emperor Shenzong). The Master offered incense and said, 'Do you understand? Heaven is high, and earth is deep; people know this. So, where does this come from? Recognizing and discerning it is already repaying the Emperor's kindness. If you do not understand, do not blame this monk.' Then he burned incense and ascended the seat. A monk asked, 'The Vulture Peak Assembly (the assembly on Vulture Peak where Shakyamuni Buddha preached the Lotus Sutra) of the past, and today's Dharma assembly in the imperial garden, are they the same or different?' The Master said, 'Dragon towers and phoenix pavilions, jeweled bells and golden chimes.' The monk said, 'In that case, the Vulture Peak Assembly is vividly present.' The Master said, 'Seen by the eyes and heard by the ears.'

---

有誰通曉。

僧曰。恩深轉無語。懷抱自分明。

師云。你將甚報恩。

僧曰。唯焚香篆祝堯年。

師云。大少在。僧禮拜。

師云。莫孤負人好。

問。中天降旨。御藥領符。大施門開。當爲何事。

師云。天高不可問。地厚不可陳。

僧曰。恁么則上嚴先帝超三界。次祝今　皇壽萬春。

師云。真不掩偽。曲不藏直。

僧曰。唯將一摘曹溪水。四海為霖報　我皇。

師云。休要隨波逐浪。

僧以手面前畫一畫。云。爭奈路頭在遮里。

師云。若不是老僧。幾被子惑。便喝。

師云。休。休。諸佛子。游涉聖門。勿妄宣傳。茍能心契宗乘。何必要于言說。故知此事。理越常情。亙古亙今。欲人自信。直饒微塵諸佛．諸大祖師競出頭來。各各異口同音。縱歷長劫讚歎也讚歎不及。便是山河大地．草木叢林盡作邪魔外道．邪見之人毀滅也毀滅不得。且道是何道理。向遮里明得。未有衲僧氣息。直饒德山棒似雨點。爭如罽賓國王一刀兩段。而今莫有效古者么。若有。法雲性命難存。良久。云。臣僧早竊傳燈。今蒙　睿旨。升此廣座。舉揚般若。上嚴　神宗皇帝仙駕。伏願　神遊凈域。不昧正因。為帝為王。隨方化物。久瀆　聖聰

【現代漢語翻譯】 現代漢語譯本： 有誰通曉？ 僧人說：『恩情深重反而無話可說，心中的感激自然明白。』 師父說：『你打算用什麼來報答這份恩情？』 僧人說：『唯有焚香篆字，祝願堯帝般的聖明君主萬壽無疆。』 師父說：『太少了。』僧人禮拜。 師父說：『不要辜負了別人的好意。』 問：『中天降下旨意，御醫奉命領符，大開方便之門，這是爲了什麼事？』 師父說：『天高不可問，地厚不可說。』 僧人說：『這樣說來，就是爲了超度先帝升入三界之外，並祝願當今皇上萬壽無疆。』 師父說：『真實無法掩蓋虛假，委婉無法隱藏正直。』 僧人說：『唯有將一滴曹溪（Caoxi，禪宗六祖慧能弘法之地）的水，化作四海的甘霖，來報答我的皇上。』 師父說：『不要隨波逐流。』 僧人用手在面前畫了一下，說：『無奈道路就在這裡。』 師父說：『如果不是老僧，幾乎被你迷惑了。』隨即喝斥。 師父說：『停止，停止。各位佛子，遊歷聖門，不要妄加宣傳。如果能夠心領神會宗門的宗旨，又何必拘泥於言語？所以要知道這件事，道理超越常情，亙古亙今，要人自信。縱然微塵般眾多的諸佛（Buddha）和諸大祖師（Patriarch）都出來，各自異口同聲，縱然經歷漫長的劫數讚歎也讚歎不完。縱然山河大地、草木叢林都變成邪魔外道、邪見之人，想要毀滅也毀滅不了。且說這是什麼道理？如果在這裡明白了，還沒有衲僧（naseng，指僧人）的氣息。縱然德山（Deshan，唐代禪師）的棒子像雨點一樣密集，又怎能比得上罽賓（Jibin，古代地名，位於今克什米爾地區）國王一刀兩斷？現在莫非有效仿古人的人嗎？如果有，法雲（Fayun，人名，此處指師父自己）的性命難以保全。』良久，說：『臣僧早就私下裡傳承了佛法，今天蒙受皇上的聖旨，升到這個廣闊的座位上，宣揚般若（Prajna，智慧），超度神宗皇帝（Shenzong Emperor）的仙逝。伏願神宗皇帝的神識遊歷清凈的佛國，不迷失正確的因果，為帝為王，隨順各地的情況教化眾生。長久地打擾了皇上的聽聞。』

【English Translation】 English version: Who understands? The monk said, 'Deep gratitude turns into silence; the feelings in my heart are naturally clear.' The master said, 'What will you use to repay this kindness?' The monk said, 'Only by burning incense and writing prayers, wishing our enlightened ruler, like Emperor Yao, boundless longevity.' The master said, 'Too little.' The monk prostrated. The master said, 'Do not betray the kindness of others.' Asked, 'A decree descends from the heavens, imperial physicians receive their orders, the gate of great charity opens wide. What is this for?' The master said, 'The heavens are too high to question, the earth too deep to describe.' The monk said, 'In that case, it is to elevate the late Emperor beyond the Three Realms and to wish the current Emperor boundless longevity.' The master said, 'Truth cannot conceal falsehood, and the crooked cannot hide the straight.' The monk said, 'I will only take a drop of water from Caoxi (Caoxi, the place where Huineng, the Sixth Patriarch of Zen Buddhism, propagated the Dharma), and turn it into rain for the four seas to repay my Emperor.' The master said, 'Do not drift along with the waves.' The monk drew a line in the air with his hand and said, 'But the path is right here.' The master said, 'If it weren't for this old monk, I would almost be deceived by you.' Then he shouted. The master said, 'Stop, stop. All you disciples of the Buddha (Buddha), traveling through the sacred gate, do not make reckless pronouncements. If you can understand the essence of the sect in your heart, why insist on words? Therefore, know that this matter transcends ordinary feelings, it is eternal. It requires self-belief. Even if countless Buddhas (Buddha) and great Patriarchs (Patriarch) were to appear, each speaking with a different voice, even if they praised it for endless kalpas, they could not praise it enough. Even if the mountains, rivers, earth, grass, and trees all turned into demons, heretics, and people with wrong views, they could not destroy it. Tell me, what is the reason for this? If you understand it here, you still lack the spirit of a monk (naseng, refers to a monk). Even if Deshan's (Deshan, a Zen master of the Tang Dynasty) staff falls like raindrops, how can it compare to the King of Jibin (Jibin, an ancient place name, located in present-day Kashmir) cutting something in two with one stroke? Are there any who imitate the ancients today? If there are, Fayun's (Fayun, a personal name, here refers to the master himself) life will be difficult to preserve.' After a long silence, he said, 'This humble monk has long secretly transmitted the Dharma. Today, I have received the Emperor's sacred decree to ascend this broad seat and proclaim Prajna (Prajna, wisdom), to elevate the late Shenzong Emperor (Shenzong Emperor). I humbly wish that the spirit of the Shenzong Emperor may travel in the pure land, not be misled by incorrect causes and effects, and as an emperor or king, transform beings according to the circumstances of each place. I have long disturbed the Emperor's hearing.'

---

。伏惟珍重。

問。如何是佛法大意。

師云。蹈著稱錘硬似鐵。僧無語。

師云。吽。賺殺人。

問。不離生死而得涅槃。不出魔界而入佛界。此理如何。

師云。赤土茶牛奶。

僧曰。謝師答話。

師云。你話頭道什麼。僧擬議。師便喝。

問。陽春二三月。萬物盡生芽。未審道芽還增長也無。

師云。自家看取。

僧曰。莫便是指示處么。

師云。芭蕉高多少。

僧曰。野火燒不盡。春風吹又生。

師云。遮個是白公底。你又作么生。

僧曰。且待別時。

師云。看你道不出。

問。久向法雲。法即不問。如何是云。

師云。蓋覆一切。

僧曰。普為霖雨去也。

師云。來風深辨。

上堂云。看風使帆。正是隨波逐浪。截斷眾流。未免依前滲漏。量才補職。甯越短長。買帽相頭。難得恰好。直饒上不見天。下不見地。東西不辨。南北不分。有什麼用處。任是純剛打就。生鐵鑄成。也須額頭汗出。總不恁么。如何商量。良久。云。赤心片片誰知得。笑殺黃梅石女兒。參。

上堂云。山僧不會巧說。大都應個時節。相喚吃碗茶湯。亦無祖師妙訣。禪人若也未相諳。踏著稱錘硬

【現代漢語翻譯】 現代漢語譯本：請多多保重。

問：什麼是佛法的大意？

師父說：『踩在秤錘上，像鐵一樣硬。』僧人無語。

師父說：『吽！騙死人。』

問：不離開生死而證得涅槃（Nirvana，解脫），不超出魔界而進入佛界（Buddha-realm，覺悟的境界），這個道理是怎樣的？

師父說：『紅土、茶、牛奶。』

僧人說：『感謝師父回答。』

師父說：『你話頭說什麼？』僧人猶豫。師父便喝斥。

問：陽春二三月，萬物都生出新芽。請問這新芽還會增長嗎？

師父說：『自己去看。』

僧人說：『莫非這就是指示之處嗎？』

師父說：『芭蕉有多高？』

僧人說：『野火燒不盡，春風吹又生。』

師父說：『這是白居易的詩句，你又怎麼說？』

僧人說：『暫且等待以後再說。』

師父說：『看你說不出來。』

問：久仰法雲（Dharma-cloud，佛法的庇護），法暫且不問，什麼是云？

師父說：『覆蓋一切。』

僧人說：『普遍地降下甘霖。』

師父說：『來風要仔細分辨。』

上堂開示說：『看風使舵，正是隨波逐浪。截斷眾流，未免依舊滲漏。量才補職，寧可超過短處。買帽子看頭的大小，難以恰好。即使上不見天，下不見地，東西不辨，南北不分，有什麼用處？任憑是純鋼打就，生鐵鑄成，也須額頭冒汗。總不這樣，如何商量？』良久，說：『赤誠之心片片有誰知曉？笑死了黃梅山的石女兒。』參！

上堂開示說：『山僧不會巧言花語，大都應個時節。互相招呼喝碗茶湯，也沒有祖師的什麼妙訣。禪人如果還不熟悉，踩在秤錘上一樣硬。』

【English Translation】 English version: Please take care of yourself.

Question: What is the great meaning of the Buddha-dharma (Buddha's teachings)?

The Master said: 'Stepping on the weight of a scale, it's as hard as iron.' The monk was speechless.

The Master said: 'Hum! Deceiving people to death.'

Question: How can one attain Nirvana (liberation) without leaving birth and death, and enter the Buddha-realm (state of enlightenment) without going beyond the realm of demons? What is the principle behind this?

The Master said: 'Red soil, tea, milk.'

The monk said: 'Thank you, Master, for your answer.'

The Master said: 'What are you saying?' The monk hesitated. The Master then shouted.

Question: In the second or third month of spring, all things sprout. I wonder if these sprouts will continue to grow?

The Master said: 'Look for yourself.'

The monk said: 'Is that perhaps the point of instruction?'

The Master said: 'How tall is the banana tree?'

The monk said: 'Wildfires cannot destroy them, spring breezes bring them back to life.'

The Master said: 'That's Bai Juyi's (famous Chinese poet) line, what do you say?'

The monk said: 'Let's wait for another time.'

The Master said: 'See, you can't say it.'

Question: I have long admired the Dharma-cloud (protection of the Dharma). I won't ask about the Dharma for now, what is the cloud?

The Master said: 'It covers everything.'

The monk said: 'It universally brings rain.'

The Master said: 'Carefully discern the coming wind.'

Ascending the Dharma seat, the Master said: 'Steering the boat according to the wind is precisely following the waves. Cutting off the flow of the masses, one still inevitably leaks. Assigning positions according to talent, it's better to exceed shortcomings. Buying a hat by looking at the size of the head, it's hard to get it just right. Even if one doesn't see the sky above or the ground below, can't distinguish east from west or north from south, what use is there? Even if it's forged from pure steel, cast from pig iron, one must still sweat on the forehead. If it's not like this, how can we discuss it?' After a long pause, he said: 'Who knows the sincerity of the heart? It makes the stone daughter of Huangmei Mountain laugh.' Meditate!

Ascending the Dharma seat, the Master said: 'This mountain monk is not good at clever words, mostly just responding to the season. Calling each other to drink a bowl of tea, there are no wonderful secrets of the patriarchs. If the Chan (Zen) practitioners are not yet familiar, stepping on the weight of a scale is just as hard.'

---

似鐵。參。

上堂云。山僧葛藤甚多。欄路絆倒禪和。大都田地未穩。到頭總不柰何。良久。云。慚惶殺人。

上堂云。說得盛水不漏。未免衲僧取笑。向上更有一竅。無孔鐵錘不到。良久。云。為什麼不到。可知禮也。

上堂云。分明好個訊息。祇是口吐不出。擬欲舉似諸人。恐使傍觀氣急。且道是什麼訊息。良久。云。龍頭蛇尾去也。

上堂云。山僧為人。渾無巴鼻。四海禪人。盡參不入。銅頭鐵額有誰知。且聽籬頭吹篳篥。吹篳篥。吹得十聲九不出。縱然吹得一聲出。不如吹不出。何故如此。知音者少。參。

上堂云。秋云秋水。青山滿目。遮里明得。千足萬足。其或未然。道士倒騎牛。參。

上堂云。寒雨細。朔風高。吹沙走石。拔木鳴條。諸人盡知有。且道風作何色。若識得去。許你是眼。若又不識。莫怪相瞞。參。

上堂云。少林九年冷坐。卻被神光覷破。如今玉石難分。祇得麻纏紙裹。還會么。笑我者多。哂我者少。

師于庚午歲八月二十九日謂門人曰。老僧六處住持。有煩諸知事．首座．大眾。今來四大不堅。火風將散。各宜以道自安。無違吾囑。乃云。來時無物去時空。南北東西事一同。六處住持無所補。師良久。監寺僧惠當進云。和尚何不道

【現代漢語翻譯】 現代漢語譯本： 似鐵。參（參禪）。

上堂說法時說：『老僧我的葛藤（比喻糾纏不清的事務或道理）很多，攔路絆倒參禪的人。大體上說，田地（比喻修行根基）還不穩固，到頭來總歸是無可奈何。』停頓了很久，說：『慚愧啊，真是要命。』

上堂說法時說：『說得滴水不漏，也免不了被衲僧（指僧人）取笑。向上更有一竅（比喻更深層次的道理），無孔鐵錘也打不進去。』停頓了很久，說：『為什麼打不進去？要知道禮也。』

上堂說法時說：『分明是個好訊息，只是口裡說不出來。想要告訴你們，又怕旁觀的人著急。那麼，到底是什麼訊息呢？』停頓了很久，說：『龍頭蛇尾了。』

上堂說法時說：『老僧我為人，完全沒有把柄可抓。四海的禪人，都參不透。銅頭鐵額（比喻堅強不屈）有誰知道？且聽籬笆邊吹篳篥（古代的一種管樂器）。吹篳篥，吹十聲有九聲都吹不出來。縱然吹得一聲出來，還不如不吹。為什麼這樣說呢？知音的人太少了。參。』

上堂說法時說：『秋天的云，秋天的水，滿眼都是青山。在這裡明白了，就千足萬足（非常滿足）。如果還不明白，那就是道士倒騎牛（比喻荒謬）。參。』

上堂說法時說：『寒雨細細，北風呼嘯。吹沙走石，拔樹鳴條。這些你們都知道，那麼，風是什麼顏色呢？如果認識得了，就許你是有眼睛的人。如果還不認識，就不要怪我隱瞞。參。』

上堂說法時說：『在少林寺九年冷坐，卻被神光（指慧可，原名神光）看破。如今玉石難分，只好用麻纏著，用紙裹著。會了嗎？笑我的人多，譏諷我的人少。』

老師在庚午年八月二十九日對門人說：『老僧我六處住持，麻煩了各位知事、首座、大眾。如今四大（指地、水、火、風四種元素）不堅固，火風將要消散。各自應該用道來安定自己，不要違揹我的囑咐。』於是說：『來時空無一物，去時也空空如也。南北東西，事情都是一樣的。六處住持，沒有什麼補益。』老師停頓了很久。監寺僧惠當進言說：『和尚為什麼不說……』

【English Translation】 English version: Like iron. Chan (Zen meditation).

Ascending the hall, he said: 'This old monk has many entanglements (metaphor for complicated affairs or principles), tripping up Zen practitioners who block the road. Generally speaking, the field (metaphor for the foundation of practice) is not yet stable, and in the end, there is nothing to be done.' After a long pause, he said: 'Ashamed to death.'

Ascending the hall, he said: 'Speaking so that not a drop of water leaks, one cannot avoid being laughed at by monks (referring to monks). There is still a hole above (metaphor for a deeper principle), and a hammer without a hole cannot reach it.' After a long pause, he said: 'Why can't it reach? Know that it is propriety.'

Ascending the hall, he said: 'Clearly a good message, but it cannot be spoken. Wanting to tell you all, I fear that onlookers will be anxious. So, what is the message?' After a long pause, he said: 'It goes out like a dragon's head and ends like a snake's tail.'

Ascending the hall, he said: 'This old monk's way of being has no handle to grasp. Zen practitioners from all over the world cannot penetrate it. Who knows the copper head and iron forehead (metaphor for unyielding strength)? Just listen to the reed flute blowing by the fence. Blowing the reed flute, nine out of ten sounds cannot be blown out. Even if one sound is blown out, it is better not to blow it out. Why is this so? Few are those who understand the music. Chan.'

Ascending the hall, he said: 'Autumn clouds, autumn water, green mountains fill the eyes. Understanding here is complete and fulfilling. If not yet, it is like a Taoist riding a cow backwards (metaphor for absurdity). Chan.'

Ascending the hall, he said: 'Cold rain is fine, the north wind is high. Blowing sand and stones, uprooting trees and making branches groan. You all know this, but what color is the wind? If you can recognize it, I will allow that you have eyes. If you still do not recognize it, do not blame me for concealing it. Chan.'

Ascending the hall, he said: 'Nine years of cold sitting at Shaolin, yet it was seen through by Shenguang (referring to Huike, originally named Shenguang). Now it is difficult to distinguish jade from stone, so it can only be wrapped in hemp and covered in paper. Do you understand? Many laugh at me, few ridicule me.'

On the twenty-ninth day of the eighth month of the Gengwu year, the master said to his disciples: 'This old monk has resided in six places, troubling all the stewards, head monks, and the assembly. Now the four elements (referring to earth, water, fire, and wind) are not firm, and the fire and wind are about to dissipate. Each of you should use the Way to settle yourselves and not disobey my instructions.' Then he said: 'Coming with nothing, leaving empty. North, south, east, and west, things are the same. Residing in six places is of no benefit.' The master paused for a long time. The temple supervisor, Monk Huidang, stepped forward and said: 'Why doesn't the abbot say...'

---

末後句。

師云。珍重。珍重。端坐而逝。

杭州佛日山智才禪師

臺州人也。竹馬辭俗。金園投師。既已具戒。稟儀異常。聽習臺教。深達觀旨。尋慕參游。遍扣禪叢。至天衣懷禪師法席。入室陳解。未蒙印可。懷知法器。不以常待。設其異見。執以為得。懷拈棒打出。師忽大悟。懷曰。棒頭薦得。是真悟道。由是見量超卓。

問。優曇花開。大眾同觀。學人上來。請師垂示。

師云。知音者少。

僧曰。古人方便又作么生。

師云。量才補職。

僧曰。泥牛哮吼滄溟上。石鼓喧轟透碧霄。

師云。爍爍龍門過不得。依前和雨落滄溟。

問。如何是佛日境。

師云。山高水冷。

僧曰。如何是境中人。

師云。虎嘯風生。

問。三乘十二分教即不問。如何是衲僧家事。

師云。逢人不得錯舉。

僧曰。古之今之。

師云。汝是師子身中蟲。何故食師子身中肉。

僧云。和尚幸是大人。

師云。又不得放過。

問。文殊仗劍。擬殺何人。

師云。打水魚驚。

僧曰。有損有益。

師云。風寒徹骨。

問。如何是道。

師云。水冷生冰。

僧曰。

【現代漢語翻譯】 現代漢語譯本 最後一句。

禪師說：『珍重，珍重。』然後端坐而逝。

杭州佛日山智才禪師

是臺州人。年幼時就告別世俗，在金園出家拜師。受具足戒后，威儀出衆。聽習天臺宗的教義，深刻理解觀心的宗旨。之後四處參訪遊歷，遍訪各個禪宗叢林。到天衣懷禪師的座下，入室陳述自己的見解，沒有得到懷禪師的認可。懷禪師知道他是可造之材，沒有以尋常的方式對待他，而是假設他有不同的見解，並執著地認為他已經得道。懷禪師拿起棒子打了他出去。智才禪師忽然大悟。懷禪師說：『在棒下領悟，才是真正的悟道。』從此以後，他的見解超群。

有僧人問：『優曇花開，大眾共同觀看，學人上來，請禪師開示。』

禪師說：『知音的人太少。』

僧人說：『古人的方便法門又是怎樣的呢？』

禪師說：『量才錄用。』

僧人說：『泥牛在滄海之上吼叫，石鼓喧鬧轟鳴直透碧霄。』

禪師說：『閃亮的龍門也過不去，依舊和雨水一起落入滄海。』

有僧人問：『如何是佛日境？』

禪師說：『山高水冷。』

僧人說：『如何是境中人？』

禪師說：『虎嘯風生。』

有僧人問：『三乘十二分教（佛教的各種教義分類）暫且不問，如何是衲僧（指僧人）家事？』

禪師說：『逢人不得錯誤地舉薦。』

僧人說：『無論是過去還是現在。』

禪師說：『你是獅子身中的蟲子，為何要吃獅子身中的肉？』

僧人說：『和尚您幸虧是大人大量。』

禪師說：『又不能輕易放過。』

有僧人問：『文殊（Manjusri，智慧的象徵）仗劍，想要殺誰？』

禪師說：『打水魚驚。』

僧人說：『有損也有益。』

禪師說：『風寒徹骨。』

有僧人問：『如何是道？』

禪師說：『水冷生冰。』

僧人說：

【English Translation】 English version Final verse.

The Master said, 'Take care, take care.' Then he passed away in a seated posture.

Zen Master Zhicai of Fori Mountain in Hangzhou

Was a native of Taizhou. He bid farewell to the secular world in his childhood and joined a monastery in Jinyuan to become a disciple. After receiving the full precepts, his demeanor was exceptional. He studied the teachings of the Tiantai school and deeply understood the principles of contemplation. Afterward, he traveled extensively, visiting various Zen monasteries. When he arrived at the Dharma seat of Zen Master Tianyi Huai, he entered the room and presented his understanding, but it was not approved by Huai. Huai knew he was a promising vessel and did not treat him ordinarily. Instead, he assumed he had a different view and stubbornly believed he had attained enlightenment. Huai picked up a stick and struck him out. Suddenly, the Master had a great awakening. Huai said, 'To realize enlightenment under the stick is true enlightenment.' From then on, his understanding surpassed others.

A monk asked, 'The Udumbara (auspicious flower) blooms, and the assembly beholds it together. A student comes forward, please Master, give us instruction.'

The Master said, 'Few are those who understand the music.'

The monk said, 'What about the expedient means of the ancients?'

The Master said, 'Appoint positions according to talent.'

The monk said, 'A mud-ox roars above the vast ocean, stone drums thunder and boom, piercing the blue sky.'

The Master said, 'The shining Dragon Gate cannot be passed, and still, it falls with the rain into the vast ocean.'

A monk asked, 'What is the realm of Fori?'

The Master said, 'High mountains and cold waters.'

The monk said, 'What is the person within the realm?'

The Master said, 'The tiger roars, and the wind arises.'

A monk asked, 'The Three Vehicles and Twelve Divisions of Teachings (different classifications of Buddhist doctrines) I will not ask about. What is the affair of a mendicant monk?'

The Master said, 'Do not mistakenly recommend anyone you meet.'

The monk said, 'From ancient times to the present.'

The Master said, 'You are a worm in the lion's body. Why do you eat the flesh of the lion's body?'

The monk said, 'Fortunately, the Abbot is a magnanimous person.'

The Master said, 'Yet, I cannot let it go easily.'

A monk asked, 'Manjusri (symbol of wisdom), wielding his sword, whom does he intend to kill?'

The Master said, 'Striking the water startles the fish.'

The monk said, 'There is loss and there is gain.'

The Master said, 'The wind is chilling to the bone.'

A monk asked, 'What is the Tao (the Way)?'

The Master said, 'Cold water produces ice.'

The monk said:

---

如何是道中人。

師云。春雪易消。

僧曰。如何談論。師鳴指一下。

問。如何是無為。

師云。山前雪半消。

僧曰。請師方便。

師云。水聲轉鳴噎。

問。千峰寒色即不問。雨滴龍華事若何。

師云。荒地生青草。

僧云。恁么則龍吟霧起。虎嘯風生。

師云。滴滴在眼前。

僧曰。碧眼胡僧笑點頭。

師云。記取問話。

問。敲空作響。擊木無聲。學人上來。請師敲擊。

師云。春霜損百花。

僧曰。若然者。百發百中。

師云。退身三步。

僧曰。大眾證明。謝師敲擊。

師云。逢著衲僧。分明舉似。

問。東西密相付。為什麼諸人皆知。

師云。春無三日晴。

僧曰。特伸請益。

師云。拖泥帶水。

僧曰。學人到遮里卻不會。

師云。賊身已露。

上堂云。城市喧繁。空山寂靜。然雖如是。動靜一如。死生不二。四時輪轉。物理湛然。夏不去而秋自來。風不涼而人自爽。今也古也。不改絲毫。誰少誰多。身無二用。諸禪德。既身無二用。為什麼龍女現十八變。君不見弄潮須是弄潮人。珍重。

上堂云。風雨蕭騷。塞汝耳根。落

【現代漢語翻譯】 現代漢語譯本 問：怎樣才是道中人（已經悟道的人）？ 師父說：『春天的雪容易消融。』 僧人問：『如何談論（道）？』師父彈了一下手指。 問：什麼是無為（不強求，順其自然的狀態）？ 師父說：『山前的雪已經消融了一半。』 僧人說：『請師父開示方便之門。』 師父說：『水聲變得嗚咽。』 問：千峰的寒冷景色暫且不問，雨滴落在龍華樹（Maitreya Buddha 將來成佛的樹）上的事情是怎樣的？ 師父說：『荒地上生長出青草。』 僧人說：『這樣說來，就是龍吟則霧起，虎嘯則風生。』 師父說：『點點滴滴都在眼前。』 僧人說：『碧眼的胡僧（Dhyana 禪宗祖師菩提達摩）笑著點頭。』 師父說：『記住你問的話。』 問：敲擊空處發出響聲，敲擊木頭卻沒有聲音，學人前來，請師父敲擊。 師父說：『春天的霜損害百花。』 僧人說：『如果這樣，那就是百發百中。』 師父說：『退後三步。』 僧人說：『大眾可以證明，感謝師父的敲擊。』 師父說：『遇到雲遊的僧人，要分明地告訴他這件事。』 問：東西秘密地互相交付，為什麼所有人都知道？ 師父說：『春天沒有連續三天的晴朗。』 僧人說：『特別前來請求教益。』 師父說：『拖泥帶水。』 僧人說：『學人到這裡卻不會了。』 師父說：『賊人的身形已經暴露。』 上堂開示說：城市喧鬧繁華，空山寂靜。雖然如此，動與靜是一樣的，生與死沒有分別。四季輪轉，萬物的規律清清楚楚。夏天過去，秋天自然到來，風不涼爽，人自然感到清爽。現在和過去，沒有絲毫改變。誰少誰多？身體沒有兩種用途。各位禪德，既然身體沒有兩種用途，為什麼龍女（Naga maiden，法華經人物）能示現十八種變化？你們沒聽說過嗎，弄潮必須是弄潮人。珍重。』 上堂開示說：風雨蕭瑟，堵塞你的耳根，落

【English Translation】 English version Question: What is a person of the Way (someone who has attained enlightenment)? The Master said: 'Spring snow melts easily.' The monk asked: 'How to discuss (the Way)?' The Master snapped his fingers once. Question: What is non-action (wu-wei, a state of non-striving and naturalness)? The Master said: 'Half of the snow in front of the mountain has melted.' The monk said: 'Please, Master, provide a convenient teaching.' The Master said: 'The sound of the water becomes choked.' Question: The cold scenery of the thousand peaks I won't ask about for now, but what about the matter of raindrops falling on the Dragon Flower Tree (the tree under which Maitreya Buddha will attain enlightenment in the future)? The Master said: 'Green grass grows on barren land.' The monk said: 'In that case, when the dragon roars, mist rises; when the tiger howls, wind arises.' The Master said: 'Each drop is right before your eyes.' The monk said: 'The blue-eyed barbarian monk (Bodhidharma, the first patriarch of Zen Buddhism) smiles and nods.' The Master said: 'Remember what you asked.' Question: Striking emptiness makes a sound, striking wood makes no sound. A student has come, please Master, strike. The Master said: 'Spring frost damages a hundred flowers.' The monk said: 'If that's the case, then it's a hundred hits out of a hundred tries.' The Master said: 'Step back three paces.' The monk said: 'The assembly can attest, thank you Master for the strike.' The Master said: 'When you meet a wandering monk, clearly tell him about this.' Question: Things are secretly entrusted to each other, why do all people know? The Master said: 'Spring has no three days of continuous sunshine.' The monk said: 'I have come especially to request instruction.' The Master said: 'Dragging mud and carrying water.' The monk said: 'The student arrives here but doesn't understand.' The Master said: 'The thief's body is already exposed.' Ascending the hall, he said: 'Cities are bustling and noisy, empty mountains are quiet. Although it is like this, movement and stillness are the same, life and death are not two. The four seasons revolve, the principles of things are clear. Summer goes and autumn comes naturally, the wind is not cool but people naturally feel refreshed. Now and the past, there is no change at all. Who is less, who is more? The body has no two uses. All you Chan (Zen) practitioners, since the body has no two uses, why can the Naga maiden (a figure in the Lotus Sutra) manifest eighteen transformations? Haven't you heard, to play with the tide, you must be a tide player. Treasure this.' Ascending the hall, he said: 'The wind and rain are rustling, blocking your ears, falling'

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葉交加。塞汝眼根。香臭叢雜。塞汝鼻根。冷熱甘甜。塞汝舌根。衣綿溫冷。塞汝身根。顛倒妄想。塞汝意根。諸禪德。直饒汝翻得轉。也是平地骨堆。參。

上堂云。一錐一劄。心眼琢磨。把定商量。便知死活。死之者。依諸法智。逼塞心間。不能灑落。活之者。出人眼目。獨耀無私。似日輪卓午。灑落者。如中秋月夜。群星掩色。百界分明。禪德。恁么時節。輸佗收釣者。載取月明歸。久立。

上堂云。黃金殿上。少遇知音。地獄天堂。隨處會合。雖新明鏡當臺。要且胡漢不來。直饒鑒象分明。也是漚生漚滅。參。

上堂云。嚴風颳地。大野清寒。萬里草離衰。千山樹黯黲。蒼鷹得勢。俊鶻橫飛。頗稱衲僧。缽囊高掛。獨步遐方。似猛將出荒郊。臨機須扣敵。今日還有么。良久。云。匣中寶劍。袖裡金槌。幸遇太平。掛向壁上。參。

上堂云。諸禪德。還知么。山僧生身父母一時喪了。直是無依倚處。以手槌胸云。蒼天。蒼天。復顧大眾。良久。云。你等諸人也是鐵打心肝。參。

上堂云。雨灑群芳。云披樹蔭。聖凡不到。亙古亙今。乃顧大眾云。好諸禪德。可惜善財守樓閣開。身逢聖境。眼染塵埃。苦哉。苦哉。出來。出來。拈起拄杖云。與汝拄杖子。四維上下。南嶽天臺。擲

【現代漢語翻譯】 現代漢語譯本 葉子交相遮蔽，堵塞你的眼根。香氣和臭氣混雜，堵塞你的鼻根。冷熱甘甜的滋味，堵塞你的舌根。衣服的綿軟、溫暖和寒冷，堵塞你的身根。顛倒的妄想，堵塞你的意根。各位禪師，即使你們能夠翻轉這些，也只是平地上的墳堆罷了。參！

上堂開示說：『一錐一鑿，用心眼琢磨，把握住商量，便能知道死活。』所謂『死』，就是依附於諸法之智，阻塞在心間，不能灑脫。所謂『活』，就是超出常人的眼界，獨特地閃耀著無私的光芒，像正午的太陽一樣。所謂『灑落』，就像中秋的月夜，群星黯然失色，百界分明。禪師們，在這樣的時節，輸給那些收釣的人，他們載著月光回家了。』（說完）站立很久。

上堂開示說：『在黃金殿上，很少遇到知音；地獄和天堂，隨處都會相遇。』即使是嶄新的明鏡當面，也要胡人和漢人不來沾染。縱然鑑照的景象分明，也只是像水泡一樣生滅。參！

上堂開示說：『凜冽的寒風颳過大地，廣闊的原野一片清冷。萬里的草地枯萎凋零，千山樹木顏色黯淡。蒼鷹得勢，俊 Falcon 橫空飛翔。頗為稱讚那些衲僧，缽囊高高掛起，獨自走在遙遠的地方，像猛將出征荒郊野外，臨機應變需要攻擊敵人。』今天還有這樣的人嗎？（停頓很久）說：『匣中的寶劍，袖中的金錘，幸好遇到了太平盛世，掛在墻壁上吧。』參！

上堂開示說：『各位禪師，還知道嗎？我山僧的生身父母同時去世了，真是沒有可以依靠的地方。』用手捶打胸口說：『蒼天啊，蒼天啊！』又環顧大眾，停頓很久，說：『你們這些人也是鐵石心腸啊。』參！

上堂開示說：『雨水灑向各種花草，雲彩散開樹木的陰影，聖人和凡人都不及此地，亙古至今都是如此。』於是看著大眾說：『各位禪師，可惜善財童子守護樓閣，身處聖境，眼睛卻沾染了塵埃。』苦啊，苦啊！出來，出來！拿起拄杖說：『給你們拄杖子，四維上下，南嶽（Mount Heng in Hunan province）天臺（Mount Tiantai in Zhejiang province）。』（然後）扔掉（拄杖）。

【English Translation】 English version Leaves intertwine, blocking your eye-root. Fragrant and foul odors mingle, blocking your nose-root. Cold, hot, sweet tastes, blocking your tongue-root. Clothes' softness, warmth, and coldness, blocking your body-root. Inverted delusions, blocking your mind-root. All you Chan practitioners, even if you can turn these around, it's just a bone pile on flat ground. Investigate!

Ascending the hall, he said: 'One tap, one chisel, use the mind's eye to carve and polish, grasp the deliberation, and you will know life and death.' 'Death' is relying on the wisdom of all dharmas, blocking the heart, unable to be free. 'Life' is surpassing ordinary people's vision, uniquely shining with selfless light, like the sun at midday. 'Freedom' is like the Mid-Autumn moonlit night, the stars dimming, the hundred realms distinct. Chan practitioners, at such a time, lose to those who collect their fishing lines, they carry the moonlight home.' (After speaking) he stood for a long time.

Ascending the hall, he said: 'In the golden palace, few meet kindred spirits; hell and heaven, meet everywhere.' Even with a brand new mirror in front, it is essential that the barbarians and Han do not come to contaminate it. Even if the reflected images are clear, they are just like bubbles arising and disappearing. Investigate!

Ascending the hall, he said: 'The severe wind sweeps the earth, the vast wilderness is clear and cold. Ten thousand miles of grass wither and decay, the mountains and trees are dim and dark. The goshawk gains power, the swift falcon flies horizontally. It is quite fitting for those monks, their alms bowls hanging high, walking alone in distant places, like a fierce general going out into the wilderness, needing to strike the enemy when the opportunity arises.' Are there such people today? (Pause for a long time) He said: 'The precious sword in the box, the golden hammer in the sleeve, fortunately encountering a peaceful and prosperous age, hang them on the wall.' Investigate!

Ascending the hall, he said: 'All you Chan practitioners, do you know? My, this monk's, birth parents died at the same time, truly there is no place to rely on.' He struck his chest with his hand and said: 'Heaven, oh heaven!' He looked around at the assembly again, paused for a long time, and said: 'You people also have hearts of iron and stone.' Investigate!

Ascending the hall, he said: 'Rain sprinkles on all kinds of flowers and plants, clouds part to reveal the shade of trees, neither saints nor mortals reach this place, it has been like this from ancient times to the present.' Then, looking at the assembly, he said: 'All you good Chan practitioners, it is a pity that Sudhana (Shancai Tongzi) guards the pavilion, being in a sacred realm, yet his eyes are stained with dust.' Bitter, oh bitter! Come out, come out! Picking up the staff, he said: 'Giving you the staff, the four dimensions above and below, Mount Heng (Nanyue) and Mount Tiantai.' (Then) he threw (the staff).

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下云。參。

上堂云。秋風緊。秋云陰。一溪秋水碧沉沉。自是絲綸不到底。莫怨金鱗泊處深。

上堂云。山堂涼冷。頗會禪流。彼既丈夫。山僧也不相違背。直須坐卻報化佛頭。截斷釋迦語路。提唱也。法震人天。舉動也。道芳諸聖。若能如是。且向如來行處行。參。

北京天缽寺文慧禪師

諱重元。姓孫氏。青州千乘人。母夢于像前吞一金果。后乃誕。師相儀殊特。迥異群童。十七出家。冠歲圓具。初游講肆。頗達教宗。嘗宴坐于古窯。忽聞空中有告。師學上乘者。驚駭出視。杳無人跡。翌日。客至。出寒山集。師一覽之。即慕參玄。至天衣懷禪師法席。遇眾請益。豁然大悟。懷為升堂舉揚。印可嘆曰。此吾家千里駒也。

清獻公趙抃參師。聞雷悟道。諫議劉公請主仰天。紫微曾公鞏命徙靈巖。資政陳公升之移之廣濟。太師文公彥博召居天缽。凡四住名藍。十方仰重。河朔宗乘。由斯再振。

緣終示滅。正盛暑中。清風透室。異香馥郁。茶毗。煙𦦨若镕白臘。舍利五色。焦樹芬芳。太師文公以　上賜白琉璃瓶貯之。藉以錦褥。躬葬于塔。居士何震所獲額骨．牙齒舍利。別創浮圖。

問。如何是佛。

師云。迦葉擎拳。

僧曰。如何是法。

師云。

【現代漢語翻譯】 現代漢語譯本 下云。參（參禪）。

上堂開示說：『秋風勁急，秋云陰沉，一條溪流的秋水碧綠而深邃。這自然是因為釣絲釣不到底，不要抱怨金色的魚兒停泊的地方太深。』

上堂開示說：『山寺清涼幽靜，很適合禪宗修行者。既然你們都是大丈夫，我這個山僧也不和你們相違背。必須坐斷報身佛和化身佛的頭，截斷釋迦牟尼佛的言語道路。提倡佛法，就能震動人天；一舉一動，都能使佛道芬芳于諸位聖賢。如果能做到這樣，就向如來佛所行之處行進。』參（參禪）。』

北京天缽寺文慧禪師

法號重元，姓孫，是青州千乘人。他的母親夢見在佛像前吞下一個金色的果實，後來就生下了他。禪師的相貌儀表非常特別，與其他的孩子迥然不同。十七歲出家，二十歲受具足戒。最初遊學于講經說法之處，精通佛教的教義。曾經在一個古老的窯洞里靜坐，忽然聽到空中有聲音說：『這位是學習上乘佛法的人。』他驚駭地出去觀看，卻看不到任何人。第二天，有客人來訪，拿出了《寒山集》。禪師一讀之下，就仰慕參禪。到天衣懷禪師的座下，遇到眾人請教佛法，豁然大悟。天衣懷禪師為他升座說法，印證認可，讚歎說：『這是我家裡的千里駒啊！』

清獻公趙抃參拜禪師，聽到雷聲而悟道。諫議大夫劉公邀請禪師主持仰天寺，紫微曾公鞏命令禪師遷往靈巖寺，資政陳公升之將禪師移往廣濟寺，太師文公彥博召請禪師居住在天缽寺。總共住持過四座名寺，受到十方信眾的仰慕和尊重。河北地區的禪宗，因此而再次振興。

禪緣終了，示現圓寂。正值盛夏，清風吹透房間，奇異的香味濃郁。火化時，煙氣凝結如同融化的白蠟。舍利呈現五種顏色，燒焦的樹木散發著芬芳。太師文公用皇上賞賜的白色琉璃瓶來裝舍利，用錦緞褥子包裹，親自安葬在塔中。居士何震所得到的額骨和牙齒舍利，另外建造了一座佛塔。

有人問：『什麼是佛？』

禪師說：『迦葉（Mahākāśyapa，釋迦摩尼十大弟子之一，頭陀第一）擎起拳頭。』

僧人問：『什麼是法？』

禪師說：

【English Translation】 English version Descending clouds. Chan (Zen meditation).

The master ascended the hall and said: 'The autumn wind is strong, the autumn clouds are gloomy, and the autumn water in a stream is green and deep. It is naturally because the fishing line cannot reach the bottom, so don't complain that the golden scales are mooring in a deep place.'

The master ascended the hall and said: 'The mountain temple is cool and quiet, quite suitable for Chan practitioners. Since you are all great men, this mountain monk will not disagree with you. You must sit and cut off the heads of the Reward Body Buddha (報身佛) and the Manifestation Body Buddha (化身佛), cut off the path of Shakyamuni Buddha's words. Advocating the Dharma will shake the heavens and humans; every move will make the Buddha's path fragrant among all the sages. If you can do this, then walk where the Tathagata (如來) walks.' Chan (Zen meditation).'

Zen Master Wenhui of Tianbo Temple in Beijing

His dharma name was Chongyuan (重元), his surname was Sun, and he was a native of Qiancheng in Qingzhou. His mother dreamed of swallowing a golden fruit in front of a Buddha statue, and later she gave birth to him. The Zen master's appearance was very special, quite different from other children. He left home at the age of seventeen and received full ordination at the age of twenty. At first, he traveled to places where scriptures were lectured and was well-versed in Buddhist teachings. He once sat in meditation in an ancient kiln, and suddenly heard a voice in the air saying: 'This is a person who studies the supreme Dharma.' He was startled and went out to look, but could not see anyone. The next day, a guest came and brought the 'Hanshan Collection'. The Zen master admired Chan (Zen meditation) after reading it once. He went to the seat of Zen Master Huai of Tianyi, and when he encountered people asking for Dharma, he suddenly realized enlightenment. Zen Master Huai of Tianyi ascended the seat to speak Dharma for him, affirmed and recognized him, and praised him: 'This is my family's thoroughbred horse!'

Duke Qingxian Zhao Bian (趙抃) visited the Zen master and attained enlightenment upon hearing thunder. Grand Master Liu, the remonstrance official, invited the Zen master to preside over Yangtian Temple (仰天寺), and Zeng Gong (曾鞏) of Ziwei ordered the Zen master to move to Lingyan Temple (靈巖寺). Chen Gong Shengzhi (陳公升之), the advisor, moved the Zen master to Guangji Temple (廣濟寺), and Grand Tutor Wen Gong Yanbo (文公彥博) summoned the Zen master to reside in Tianbo Temple (天缽寺). He presided over four famous temples in total, and was admired and respected by people from all directions. The Chan (Zen meditation) sect in Hebei was revitalized again because of this.

When his karmic connection ended, he manifested Nirvana. It was in the middle of summer, and a cool breeze blew through the room, with a rich and unusual fragrance. During cremation, the smoke condensed like melted white wax. The relics (舍利) appeared in five colors, and the charred trees emitted fragrance. Grand Tutor Wen Gong used the white glass bottle bestowed by the emperor to store the relics, wrapped them in brocade blankets, and personally buried them in the pagoda. The forehead bone and teeth relics obtained by layman He Zhen (何震) were used to build another pagoda.

Someone asked: 'What is Buddha?'

The master said: 'Kāśyapa (迦葉) raises his fist.'

A monk asked: 'What is Dharma?'

The master said:

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唵[口*部]啉㗶。

僧曰。如何是僧。

師云。口唸彌陀。

僧曰。謝師答話。

師云。不天堂。入地獄。

問。如何是禪。

師云。入籠入檻。僧拊掌。

師云。跳得出是好手。僧擬議。

師云。了。

問。如何是觸目之機。

師云。摩斯吒落水。

僧曰。謝答話。

師云。鼻孔不存。

問。如何是教外別傳底句。

師云。聽。

僧曰。學人未會。

師云。鈍。

問。如何是道。

師云。不道。

僧曰。因什麼不道。

師云。為是私商客。僧便喝。

師云。山僧被汝一喝。僧擬議。師便打。

問。如何是透法身句。

師云。上是天。下是地。

問。如何是涵蓋乾坤句。

師云。一漚虛后眾漚虛。

僧曰。如何是截斷眾流句。

師云。金粟對文殊。

僧曰。如何是隨波逐浪句。

師云。昨夜打出三門去。

問。父母未生時如何。

師云。尼幹不歷。

僧曰。生后如何。

師云。孫賓皺眉。

僧曰。畢竟如何。

師云。三十年後。

問。昨夜雨。今日晴。于曹溪路上成得什麼邊

【現代漢語翻譯】 現代漢語譯本 唵[口*部]啉㗶 (ōng lín zhà)。

僧人問：『什麼是僧？』 師父說：『口唸彌陀（Mítuó，阿彌陀佛）。』 僧人說：『謝謝師父回答。』 師父說：『不升天堂，入地獄。』

問：『什麼是禪？』 師父說：『入籠入檻。』僧人拍手。 師父說：『跳得出才是好手。』僧人猶豫。 師父說：『懂了嗎？』

問：『什麼是觸目之機？』 師父說：『摩斯吒（Mósīzhà）落水。』 僧人說：『謝謝回答。』 師父說：『鼻孔不存。』

問：『什麼是教外別傳的句子？』 師父說：『聽。』 僧人說：『學人未領會。』 師父說：『遲鈍。』

問：『什麼是道？』 師父說：『不道。』 僧人說：『因為什麼不道？』 師父說：『因為是私商客。』僧人便喝。 師父說：『山僧被你一喝。』僧人猶豫。師父便打。

問：『什麼是透法身句？』 師父說：『上是天，下是地。』

問：『什麼是涵蓋乾坤句？』 師父說：『一漚虛后眾漚虛。』

僧人說：『什麼是截斷眾流句？』 師父說：『金粟（Jīnsù）對文殊（Wénshū）。』

僧人說：『什麼是隨波逐浪句？』 師父說：『昨夜打出三門去。』

問：『父母未生時如何？』 師父說：『尼干（Nígān）不歷。』

僧人說：『生后如何？』 師父說：『孫賓（Sūnbīn）皺眉。』

僧人說：『畢竟如何？』 師父說：『三十年後。』

問：『昨夜雨，今日晴，于曹溪（Cáoxī）路上成得什麼邊際？』

【English Translation】 English version Oṃ [口*部]liṇ jhaḥ.

A monk asked: 'What is a Sangha (sēng, monastic community)?' The Master said: 'Mouth reciting Amitābha (Mítuó, Buddha of Infinite Light).' The monk said: 'Thank you, Master, for your answer.' The Master said: 'Not ascending to heaven, entering hell.'

Asked: 'What is Chan (chán, Zen)?' The Master said: 'Entering cage, entering enclosure.' The monk clapped his hands. The Master said: 'To jump out is a good hand.' The monk hesitated. The Master said: 'Understood?'

Asked: 'What is the mechanism of encountering things?' The Master said: 'Mochizha (Mósīzhà) falls into the water.' The monk said: 'Thank you for the answer.' The Master said: 'The nostrils do not exist.'

Asked: 'What is the phrase transmitted separately outside the teachings?' The Master said: 'Listen.' The monk said: 'This student does not understand.' The Master said: 'Dull.'

Asked: 'What is the Tao (dào, the Way)?' The Master said: 'Not speaking of it.' The monk said: 'Why not speak of it?' The Master said: 'Because it is a private merchant.' The monk then shouted. The Master said: 'This mountain monk has been shouted at by you.' The monk hesitated. The Master then struck him.

Asked: 'What is the phrase that penetrates the Dharmakāya (fǎshēn, Dharma Body)?' The Master said: 'Above is heaven, below is earth.'

Asked: 'What is the phrase that covers the universe?' The Master said: 'After one bubble is empty, all bubbles are empty.'

The monk said: 'What is the phrase that cuts off the multitude of streams?' The Master said: 'Kasyapa (Jīnsù) faces Mañjuśrī (Wénshū).'

The monk said: 'What is the phrase that follows the waves?' The Master said: 'Last night, (I) was beaten out of the three gates.'

Asked: 'What was it like before parents were born?' The Master said: 'The Nirgrantha (Nígān) did not experience it.'

The monk said: 'What is it like after birth?' The Master said: 'Sun Bin (Sūnbīn) frowns.'

The monk said: 'What is it ultimately like?' The Master said: 'Thirty years later.'

Asked: 'Last night it rained, today it is clear. What boundary is achieved on the road to Caoxi (Cáoxī)?'

---

事。

師云。昨日雨。今日晴。

問。半滿之教即不問。如何是觸目菩提。

師云。觸目菩提即且致。你作么生會半滿之教。

僧曰。須還和尚始得。

師云。為什麼亂走。

僧曰。諱人道著。

師云。情知汝不會。

僧曰。幸得不會。

師云。有什麼救處。

師云。若據宗乘正令。莫不動用全威。如聖王輪寶劍飛空。誰是不賓之者。是以王道平平。和風扇物。使群邦貢獻。萬里梯航。六合澄清。狼煙永息。於是四魔絕跡。九類亡機。且作么生說個動用全威底道理。驀拈拄杖橫按云。休。休。動不如靜。靠卻拄杖。便起。

上堂云。多時寒。近方暖。伶利衲僧高著眼。直得通身是眼。鼻孔遼天。驀拈起拄杖云。不消一穿。擊香臺。下座。

上堂云。冬不受寒。夏不受熱。身上衣。口中食。應時應節。既非天然自然。儘是人人膏血。諸禪德。山僧恁么說話。為是世法。為是佛法。若也擇得分明。萬兩黃金亦消得。喝一喝。

上堂。良久。云。看看。照也功成萬德。寂也蕩無纖塵。遮里薦得。獨露圓明。衲僧聞舉。掩耳退身。總似遮一般底。直須喚回來打。參。

上堂云。福勝一片地。行也任你行。住也任你住。步步踏著。始知

【現代漢語翻譯】 現代漢語譯本： 師父說：『昨天是雨天，今天放晴了。』 有僧人問：『關於半滿之教（指權教與實教，或方便法與真實法）暫且不問，如何是觸目菩提（指所見所聞皆是覺悟的契機）？』 師父說：『觸目菩提暫且放到一邊，你是如何理解半滿之教的？』 僧人說：『必須請教和尚您才能明白。』 師父說：『為什麼到處亂跑？』 僧人說：『怕人說中了。』 師父說：『早就知道你不會。』 僧人說：『幸好我不會。』 師父說：『有什麼補救的辦法呢？』 師父說：『如果依據宗門的正令，沒有一處不是動用全部威力的。就像聖王的輪寶劍在空中飛舞，誰敢是不臣服的呢？因此，王道平正，和風吹拂萬物，使得各方諸侯都來進貢，遠方的使者乘船前來。天下太平，戰爭永遠止息。於是，四魔（指煩惱魔、五陰魔、死魔、天魔）絕跡，九類眾生（指九道眾生，即地獄、餓鬼、畜生、人、阿修羅、天、聲聞、緣覺、菩薩）的妄念消失。那麼，如何說這動用全部威力的道理呢？』隨即拿起拄杖，橫著按住說：『休，休，動不如靜。』靠著拄杖，便起身。 師父上堂說法：『寒冷已經持續很久了，最近才開始轉暖。聰明的衲僧（指僧人）要看得更高遠。要做到全身都是眼睛，鼻孔朝天。』隨即拿起拄杖說：『不消一穿（指不需要多餘的動作）。』敲擊香臺，下座。 師父上堂說法：『冬天不受寒冷，夏天不受炎熱，身上的衣服，口中的食物，應時應節。既然不是天然自然，全都是人們的血汗。各位禪德，山僧我這樣說話，是世俗之法，還是佛法？如果能夠分辨清楚，萬兩黃金也能承受得起。』喝一聲。 師父上堂說法，良久，說：『看看，照的作用成就萬德，寂的作用盪滌纖塵。在這裡領會得到，就能夠獨露圓明。衲僧聽到這些，掩耳退身。總像是這一類的人，必須把他們喚回來打。參！』 師父上堂說法：『福勝一片地，走也任你走，住也任你住，步步踏著，才知道。』

【English Translation】 English version: The master said, 'Yesterday it rained, today it's sunny.' A monk asked, 'The teaching of half and full (referring to provisional and true teachings, or expedient and ultimate teachings) is not what I'm asking about. What is 'encountering sights and sounds as Bodhi' (referring to seeing and hearing as opportunities for awakening)?' The master said, 'Encountering sights and sounds as Bodhi can wait. How do you understand the teaching of half and full?' The monk said, 'I must ask you, venerable monk, to understand.' The master said, 'Why are you running around?' The monk said, 'Afraid people will hit the mark.' The master said, 'I knew you wouldn't understand.' The monk said, 'Fortunately, I don't understand.' The master said, 'What remedy is there?' The master said, 'If according to the proper decree of the Zen school, there is no place where the full power is not being used. It's like the sacred king's wheel-turning sword flying in the sky, who dares to be unsubmissive? Therefore, the king's way is fair and just, and the gentle breeze fans all things, causing all the feudal lords to come and offer tribute, and envoys from afar to come by boat. The world is peaceful, and the smoke of war is forever extinguished. Thus, the four maras (klesha-mara (the mara of defilements), skandha-mara (the mara of aggregates), mrtyu-mara (the mara of death), and deva-putra-mara (the mara of the sons of gods)) disappear, and the deluded thoughts of the nine kinds of beings (the nine realms of beings: hell, hungry ghosts, animals, humans, asuras, gods, sravakas, pratyekabuddhas, and bodhisattvas) vanish. So, how do you explain the principle of using full power?' Immediately, he picked up his staff, held it horizontally, and said, 'Stop, stop, movement is not as good as stillness.' Leaning on his staff, he then got up. The master ascended the hall and said, 'The cold has lasted a long time, and it has only recently begun to warm up. Clever monks should look higher and farther. They should have eyes all over their bodies, and their nostrils should reach the sky.' Immediately, he picked up his staff and said, 'No need for a single piercing (referring to no need for extra action).' He struck the incense table and descended from the seat. The master ascended the hall and said, 'In winter, they do not suffer from the cold; in summer, they do not suffer from the heat. The clothes on their bodies, the food in their mouths, are all in season. Since they are not natural or spontaneous, they are all the blood and sweat of the people. Virtuous Zen practitioners, is what I am saying worldly dharma or Buddha dharma? If you can distinguish clearly, you can bear ten thousand taels of gold.' He gave a shout. The master ascended the hall, and after a long silence, said, 'Look, look, the function of illumination accomplishes myriad virtues, and the function of stillness sweeps away the slightest dust. If you can understand this here, you can reveal perfect clarity. When monks hear this, they cover their ears and retreat. If they are all like this, you must call them back and beat them. Participate!' The master ascended the hall and said, 'Blessings surpass a piece of land, walk as you please, stay as you please, step by step, you will know.'

---

落處。若未然者。直須退步。腳下看取。叱。

洪州上藍文達禪師

本州人也。道性淳和。德行修潔。久參天衣懷禪師。發明宗眼。給事程公師孟請居上藍。一住十年。道行大播。熙寧元年。辭眾坐滅。焚化。及收舍利。目睛宛然如生。今塑本院。郡人傾仰。

問。如何是豫章境。

師云。落霞孤鶩飛。秋水長天色。

僧曰。如何是境中人。

師云。徐孺亭前月。陳蕃榻下明。

僧曰。向上宗乘事若何。

師云。人心難滿。溝壑易填。

問。如何是心。

師云。心。

問。如何是和尚家風。

師云。風吹不入。

僧曰。恁么則把定乾坤眼。綿綿不漏絲。

師云。水灑不著。

問。塵鹿成群。如何射得。

師云。看箭。

洪州觀音啟禪師

問。如何是道。

師云。水聲爭瀉碧。

僧曰。學人不會。

師云。山色亂堆青。

問。如何是無縫塔。

師云。不曾動著。

僧曰。如何是塔中人。

師云。灰頭土面。

問。如何是祖師西來意。

師云。松長柏短。

僧曰。意旨如何。

師云。葉落歸根。

臺州瑞巖子鴻禪師

【現代漢語翻譯】 落腳之處。如果不是這樣，就必須退後一步，看看腳下。喝！

洪州上藍文達禪師

是本州人。他的道性淳樸溫和，德行修養純潔。他長期參學于天衣懷禪師處，開悟了宗門的眼目。程公師孟請他住持上藍寺。在那裡住了十年，他的道行廣為傳播。熙寧元年，他向大眾告別後坐化圓寂。火化后，當人們收拾他的舍利時，發現他的眼睛仍然宛如活著一般。現在人們塑造了他的像在本寺供奉，郡里的人都傾心仰慕。

問：如何是豫章（地名）的景象？

禪師說：落霞與孤鶩一同飛翔，秋天的江水與長空融為一色。

僧人問：如何是這景象中的人？

禪師說：是徐孺（人名）的亭子前皎潔的月光，是陳蕃（人名）的床榻下明亮的光芒。

僧人問：向上追溯宗門傳承的事又如何呢？

禪師說：人心難以滿足，溝壑容易填平。

問：如何是心？

禪師說：心。

問：如何是和尚您的家風？

禪師說：風吹不進去。

僧人說：這樣說來，就是掌握了天地的關鍵，細密得連一絲縫隙都不漏。

禪師說：水潑不著。

問：塵世的鹿聚整合群，如何才能射中它們？

禪師說：看箭。

洪州觀音啟禪師

問：如何是道？

禪師說：水聲爭相傾瀉碧綠。

僧人說：學人不能領會。

禪師說：山色雜亂堆積青翠。

問：如何是無縫塔？

禪師說：不曾動過。

僧人問：如何是塔中的人？

禪師說：灰頭土臉。

問：如何是祖師西來意（達摩祖師從西方來到中國的意圖）？

禪師說：松樹長，柏樹短。

僧人問：其中的意旨如何？

禪師說：葉落歸根。

臺州瑞巖子鴻禪師

【English Translation】 The place to land. If not, you must step back and look at your feet. Shout!

Chan Master Wenda of Shanglan Temple in Hongzhou

He was a native of this prefecture. His Dao-nature was pure and gentle, and his virtuous conduct was cultivated and refined. He studied for a long time with Chan Master Tianyi Huai, and awakened to the eye of the Zen school. Minister Cheng Gong Shimeng invited him to reside at Shanglan Temple. He stayed there for ten years, and his Dao practice spread widely. In the first year of the Xining era, he bid farewell to the assembly and passed away in meditation. After cremation, when people collected his relics, his eyes were still as if alive. Now, his statue is enshrined in this temple, and the people of the prefecture admire and revere him.

Question: What is the scenery of Yuzhang (place name)?

The Master said: 'The rosy clouds and the lone duck fly together, the autumn water and the long sky merge into one color.'

Monk: What is the person in the scenery?

The Master said: 'It is the bright moon before Xu Ru's (person name) pavilion, the clear light under Chen Fan's (person name) couch.'

Monk: What about the matter of tracing back the lineage of the Zen school?

The Master said: 'The human heart is hard to satisfy, and the ravines are easy to fill.'

Question: What is the mind?

The Master said: 'Mind.'

Question: What is the family style of the Abbot?

The Master said: 'The wind cannot blow in.'

Monk: In that case, you have grasped the key to the universe, so tightly that not even a thread can leak through.

The Master said: 'Water cannot splash on it.'

Question: The worldly deer gather in groups, how can they be shot?

The Master said: 'Watch the arrow.'

Chan Master Qi of Guanyin Temple in Hongzhou

Question: What is the Dao?

The Master said: 'The sound of water rushes to pour out its greenness.'

Monk: This student does not understand.

The Master said: 'The mountain colors are chaotically piled up with green.'

Question: What is the seamless stupa?

The Master said: 'It has never been moved.'

Monk: What is the person in the stupa?

The Master said: 'Ash-headed and dirt-faced.'

Question: What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China from the West)?

The Master said: 'The pine is long, the cypress is short.'

Monk: What is the meaning of that?

The Master said: 'The leaves fall and return to their roots.'

Chan Master Zihong of Ruiyan Temple in Taizhou

---

姓吳氏。本州人也。受業于情峰資聖院。初住太平．瑞巖二剎。晚退老息庵。問法者愈于曩日。兜率寺革律為禪。堅命師主云。不數年間。復謀退隱。德行孤高。始終如一。

問。如何是道。

師云。開眼覷不見。

問。如何是祖師初來意。

師云。拂衣瞻漢月。飛錫遠中天。

僧曰。意旨如何。

師云。熊耳崔嵬千古色。少林蒼翠幾流芳。

僧曰。謝師答話。

師云。師子咬人。韓獹逐塊。隨後便打。

問。如何是垂手底句。

師云。不得春風花不開。

僧曰。如何是不垂手底句。

師云。花開又被風吹落。

僧曰。離此二途。如何是學人轉身處。

師云。背斗望南星。僧擬議。

師云。彈琴須對賞音人。

問。法爾不爾。如何指南。

師云。話墮也。

僧曰。乞師指示。師呵呵大笑。

問。如何是真實體。

師云。針劄不入。

僧曰。如何是真實用。

師云。清風在掌。

僧曰。離此二途。如何是向上一路。

師云。欠汝一問。

問。月圓當午時如何。

師云。千里同風。

僧曰。欲言言不及。林下好商量。

師云。千里不

【現代漢語翻譯】 現代漢語譯本 這位禪師姓吳，是本州人。他曾在情峰資聖院學習。起初住在太平寺和瑞巖寺兩座寺廟，晚年退隱到老息庵。前來請教佛法的人比以前更多。兜率寺將律宗改為禪宗，堅決請他主持。沒過幾年，他又打算退隱，他的德行高尚，始終如一。

問：什麼是道？ 師父說：睜開眼睛也看不見。

問：什麼是祖師（Bodhidharma）初來時的意圖？ 師父說：拂動衣袖瞻望漢時的明月，拿著錫杖遠遊于中天。

僧人問：其中的意旨是什麼？ 師父說：熊耳山（Mount Xiong'er）崔嵬屹立，千古不變顏色，少林寺（Shaolin Monastery）蒼翠茂盛，幾度流芳。

僧人說：感謝師父的回答。 師父說：獅子咬人，韓獹（一種狗）追逐土塊。隨後便打。

問：什麼是垂手（方便接引）的底句？ 師父說：沒有春風，花不會開放。

僧人問：什麼是不垂手的底句？ 師父說：花開之後又被風吹落。

僧人問：離開這兩種途徑，學人應該如何轉身？ 師父說：背對著北斗星（Big Dipper）仰望南方的星星。僧人想要進一步思考。 師父說：彈琴必須對著懂得欣賞音樂的人。

問：一切事物本然如此，還是不如此？如何指點迷津？ 師父說：你已經落入言語的陷阱了。

僧人說：請師父指示。 師父呵呵大笑。

問：什麼是真實的本體？ 師父說：針也扎不進去。

僧人問：什麼是真實的妙用？ 師父說：清風就在你的手掌之中。

僧人問：離開這兩種途徑，什麼是更進一步的道路？ 師父說：我欠你一個問題。

問：正午時分，月亮正圓，這是什麼境界？ 師父說：千里之內，同沐清風。

僧人說：想要說卻說不出來，在林下好好商量。 師父說：千里之外，

【English Translation】 English version The master's surname was Wu, and he was a native of this prefecture. He studied at Qingfeng Zisheng Monastery. Initially, he resided at Taiping Monastery and Ruiyan Monastery. In his later years, he retired to Laoxi Hermitage. Those who came to inquire about the Dharma increased more than before. Doushuai Monastery changed from the Vinaya school to the Chan school, and they firmly requested him to preside. Within a few years, he planned to retire again. His virtue was solitary and lofty, consistent from beginning to end.

Question: What is the Tao (the Way)? The master said: Opening your eyes, you cannot see it.

Question: What was the original intention of the Patriarch (Bodhidharma) coming from the West? The master said: Flicking his sleeves, he gazes at the Han moon; carrying his staff, he travels far into the central sky.

The monk said: What is the meaning of this? The master said: Mount Xiong'er (Mount Xiong'er) stands tall and majestic, its color unchanged for thousands of years; Shaolin Monastery (Shaolin Monastery) is lush and green, its fragrance spreading for generations.

The monk said: Thank you for the master's answer. The master said: The lion bites people; the Han hound (a type of dog) chases after clods of earth. Then beat them immediately.

Question: What is the 'dropping hands' (expedient means) phrase? The master said: Without the spring breeze, the flowers will not bloom.

The monk asked: What is the 'not dropping hands' phrase? The master said: The flowers bloom and are then blown away by the wind.

The monk asked: Apart from these two paths, where should the student turn? The master said: Turning your back to the Big Dipper (Bei Dou), gaze at the southern stars. The monk hesitated. The master said: Playing the zither must be for someone who appreciates the music.

Question: Is it naturally so or not? How do you point the way? The master said: You have fallen into words.

The monk said: Please instruct me, Master. The master laughed heartily.

Question: What is the true substance? The master said: A needle cannot penetrate it.

The monk asked: What is the true function? The master said: The clear wind is in your palm.

The monk asked: Apart from these two paths, what is the path beyond? The master said: I owe you a question.

Question: What is it like when the moon is full at noon? The master said: A thousand miles share the same wind.

The monk said: I want to say it, but I cannot. It is good to discuss this beneath the trees. The master said: A thousand miles away,

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同風。

問。如何是瑞巖。

師云。千峰環列翠。

僧曰。觀者如何。

師云。舉目即遺蹤。

僧曰。還許學人登也無。

師云。地平宜進步。壁峻莫回頭。

僧曰。方便門中。更乞指南。

師云。鶴鳴云外樹。瀑瀉枕前聲。僧禮拜。

師云。路遙知馬力。歲久見人心。

問。普通已后。人人知有。普通已前。如何剖路。

師云。穿得胡僧鼻。

僧曰。若與么。不從人得也。

師云。南雪峰。北趙州。

僧曰。何得龍頭蛇尾。

師云。拄杖教誰吃。

僧曰。學人遭貶剝。

師云。酌海持蠡。一場困苦。

上堂云。法爾不爾。建立乖宗。堂堂現前。雕琢成偽。妙圓越悟。頭上安頭。頓獲法身。枷上添杻。若不爾。則靈山𦘕餅。曹溪指梅。過犯彌天。放過則不可。更有一個。誰撿點得出。驀拈拄杖云。今日不著便。下座。

上堂云。一不守。二不向。上下四維無等量。大洋海底飛鐵船。須彌頂上翻鯨浪。臨濟縮卻舌頭。德山閣卻拄杖。千古萬古獨巍巍。留與衲僧作榜樣。急著眼。

上堂云。夜來好雨。點點是衲子眼睛。衲子不惜。分付與春風吹散。普滋三草二木。悉得敷榮。若是敗種。各

【現代漢語翻譯】 現代漢語譯本 同風。

問：什麼是瑞巖（Ruiyan，山名或寺名）？

師父說：千座山峰環繞，一片翠綠。

僧人問：觀賞者會如何呢？

師父說：舉目望去，便已忘記來時的軌跡。

僧人問：還允許學人攀登嗎？

師父說：地勢平坦適合前進，山壁陡峭就不要回頭。

僧人問：在方便之門中，能否再指點迷津？

師父說：鶴鳴聲響徹云外的樹林，瀑布飛瀉的聲音就在枕邊。 僧人禮拜。

師父說：路途遙遠才能知道馬的耐力，時間長久才能看清人的內心。

問：在普通（Putong，可能指某種境界或事件）之後，人人都知道有，在普通之前，如何開闢道路？

師父說：穿透胡僧（Huseng，指來自西域的和尚）的鼻子。

僧人問：如果這樣，那就不是從別人那裡得來的了。

師父說：南有雪峰（Xuefeng，地名或人名），北有趙州（Zhaozhou，地名或人名）。

僧人問：為何龍頭蛇尾？

師父說：這根拄杖教誰吃呢？

僧人問：學人遭受貶低剝削。

師父說：用勺子舀取大海的水，真是徒勞困苦。

上堂說法時說：符合法則也好，不符合法則也好，有所建立就違背了宗旨。堂堂正正地顯現在眼前，雕琢反而成了虛偽。精妙圓融超越了領悟，如同頭上安頭。立刻獲得法身，如同枷鎖上再加刑具。如果不是這樣，那麼靈山（Lingshan，佛教聖地）的畫餅，曹溪（Caoxi，地名）的指梅，過錯就彌天蓋地。放過是不可以的，還有一個，誰能檢查得出來？隨即拿起拄杖說：今天不作解釋，下座。

上堂說法時說：一不守護，二不趨向，上下四方沒有等同的衡量。大洋海底飛著鐵船，須彌山（Xumi Mountain，佛教中的聖山）頂上翻滾著鯨魚的波浪。臨濟（Linji，人名）收回了舌頭，德山（Deshan，人名）擱下了拄杖。千古萬古，獨自巍峨，留給衲僧（Naseng，指僧人）作為榜樣。趕緊睜開眼睛。

上堂說法時說：昨夜下了好雨，點點滴滴都是衲子的眼睛。衲子不珍惜，任憑春風吹散，普遍滋潤三草二木，都得以繁榮生長。如果是敗壞的種子，各自...

【English Translation】 English version Tongfeng.

Asked: What is Ruiyan (Ruiyan, name of a mountain or temple)?

The Master said: A thousand peaks encircle, all verdant green.

The monk asked: What about the observers?

The Master said: The moment you raise your eyes, you forget the traces of your coming.

The monk asked: Is it still permissible for students to climb?

The Master said: Flat ground is suitable for advancing; steep cliffs, do not turn back.

The monk asked: Within the gate of expedient means, may I ask for further guidance?

The Master said: The crane's cry echoes beyond the clouds and trees; the sound of the waterfall is by your pillow. The monk prostrated.

The Master said: A long journey reveals the strength of a horse; time reveals the heart of a person.

Asked: After Putong (Putong, possibly referring to a state or event), everyone knows there is; before Putong, how to open the path?

The Master said: Pierce the nose of the barbarian monk (Huseng, referring to a monk from the Western Regions).

The monk asked: If so, then it is not obtained from others.

The Master said: In the South, there is Xuefeng (Xuefeng, place name or person's name); in the North, there is Zhaozhou (Zhaozhou, place name or person's name).

The monk asked: Why a dragon's head and a snake's tail?

The Master said: Who shall be taught to eat this staff?

The monk asked: The student suffers degradation and exploitation.

The Master said: To draw the sea with a dipper is a futile hardship.

Ascending the hall, he said: Whether it accords with the Dharma or not, establishing anything deviates from the principle. Manifestly present, carving becomes falsification. Wonderful completeness transcends enlightenment, like placing a head on top of a head. Instantly attaining the Dharma body is like adding shackles to fetters. If it is not so, then the painted cakes of Lingshan (Lingshan, Buddhist sacred site), the pointing to plums at Caoxi (Caoxi, place name), the transgressions would cover the sky. To let it pass is not permissible; there is still one, who can examine it? Immediately picking up the staff, he said: Today, I will not explain, and descended from the seat.

Ascending the hall, he said: One does not guard, two does not turn towards, above, below, and the four dimensions have no equal measure. An iron ship flies at the bottom of the great ocean; whale waves overturn on the summit of Mount Sumeru (Sumi Mountain, sacred mountain in Buddhism). Linji (Linji, person's name) retracts his tongue; Deshan (Deshan, person's name) puts down his staff. For thousands and ten thousands of years, standing alone and majestic, left for the monks (Naseng, referring to monks) as an example. Open your eyes quickly.

Ascending the hall, he said: Last night, there was good rain, every drop is the eye of a monk. The monks do not cherish it, entrusting it to the spring breeze to scatter, universally nourishing the three grasses and two trees, all able to flourish and grow. If it is a ruined seed, each...

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須自甘。莫道春風不著力好。

上堂云。瑞巖是巖。四面凝嵐。花開幽徑。水瀉寒潭。牧童更歌。樵客孰諳。相呼相喚。溪畔掬流戲沙共笑。山鳥底事喃喃。或云。瑞巖非巖。惟寂惟寞。無禪與君參。無道與君學。來者無拘。去者非縛。唯有門前千朵萬朵山。帶月和云倚寥廓。師于紹聖三年八月示疾。十五日寫遺戒付囑弟子。后六日復留頌云。

志公釣得鰲。僧伽手烹戮。

寒山不知味。拾得飽盈腹。

木人惆悵吊又歌。石女歡忻慰復哭。

言畢。危坐而逝。

越州天章元善禪師

問。大無外。小無內。既無內外。畢竟是什麼物。

師云。開口見膽。

僧曰。學人未曉。

師云。苦中苦。

僧曰。無眾竭力。禍出私門。

師云。教休不肯休。須待雨霖頭。便打。

問。古人橫說豎說。知有向上關棙子也無。

師云。何不向下問將來。

僧曰。學人不會。特伸請益。

師云。向下不會。說什麼向上關棙子。

僧曰。大眾沾恩。

師云。難。

上堂云。把定也。滴水滴凍。江河絕流。放行也。日暖風和。山川競秀。且道把定好。放行好。把定放行盡在遮里。若也把定。直須佛來祖來。喪身失命。

【現代漢語翻譯】 現代漢語譯本： 『須自甘。莫道春風不著力好。』——要安於現狀，不要說春風沒有盡力。

上堂開示說：『瑞巖就是瑞巖（寺名），四面雲霧繚繞。花在幽靜的小路上開放，水從寒冷的深潭瀉出。牧童唱著歌，樵夫熟悉這裡。他們互相呼喚，在溪邊捧起流水，一起玩沙嬉笑。山鳥在低聲細語，它們在說什麼呢？』或者說：『瑞巖不是瑞巖，只有寂靜和空曠。沒有禪可以和你參悟，沒有道可以和你學習。來的人不受拘束，去的人沒有束縛。只有門前成千上萬的山，帶著月亮和雲彩，依靠著空曠。』禪師在紹聖三年八月生病，十五日寫下遺囑，囑咐弟子。六天後又留下頌詞說：

志公（寶誌禪師）釣到了鰲，僧伽（僧伽大師）親手烹殺。

寒山（寒山子）不知滋味，拾得（拾得禪師）吃得飽飽的。

木人（木雕的人）惆悵地哀悼又歌唱，石女（石頭做的女子）歡喜地安慰又哭泣。

說完，禪師端坐而逝。

越州天章元善禪師

問：『大到沒有外部，小到沒有內部。既然沒有內外，那到底是什麼東西？』

禪師說：『開口見膽（比喻直率坦誠）。』

僧人說：『學人還不明白。』

禪師說：『苦中苦（更加痛苦）。』

僧人說：『沒有眾人竭盡全力，災禍出自私門。』

禪師說：『教你停止卻不肯停止，必須等到大雨淋頭。』說完就打。

問：『古人橫說豎說，知道有向上突破的關竅嗎？』

禪師說：『為什麼不向下問將來呢？』

僧人說：『學人不會，特地請教。』

禪師說：『向下不會，說什麼向上突破的關竅。』

僧人說：『大眾沾恩。』

禪師說：『難。』

上堂開示說：『把定，滴水成冰，江河斷流。放開，陽光溫暖，微風和煦，山川爭奇鬥豔。那麼，是把定好呢？還是放開好呢？把定和放開都在這裡。如果把定，即使佛來祖來，也會喪身失命。』

【English Translation】 English version: 『One must be content. Don't say the spring breeze isn't working hard enough.』

In an elevated sermon, the master said: 『Ruiyan (name of a temple) is indeed Ruiyan, surrounded by misty clouds on all sides. Flowers bloom on secluded paths, and water cascades from cold, deep pools. Shepherds sing songs, and woodcutters are familiar with this place. They call out to each other, scooping up flowing water by the stream, playing in the sand and laughing together. What are the mountain birds murmuring about?』 Or it is said: 『Ruiyan is not Ruiyan; it is only stillness and emptiness. There is no Zen for you to contemplate, no Dao for you to learn. Those who come are not restrained, and those who leave are not bound. Only the thousands upon thousands of mountains before the gate, with the moon and clouds, lean against the vast expanse.』 The master fell ill in the eighth month of Shaosheng year, and on the fifteenth day, he wrote his last will and testament, entrusting it to his disciples. Six days later, he left a verse saying:

Zhìgōng (Zen Master Baozhi) fished up an Ao (mythical turtle), and Sēngqié (Master Sengqie) personally cooked and killed it.

Hánshān (Hanshanzi) did not know the taste, and Shide (Zen Master Shide) ate his fill.

The wooden man (a wooden statue) sadly mourns and sings, and the stone woman (a stone statue) joyfully comforts and cries.

After speaking, the master sat upright and passed away.

Zen Master Yuan Shan of Tianzhang Temple in Yuezhou

Asked: 『The great has no outside, and the small has no inside. Since there is neither inside nor outside, what exactly is it?』

The master said: 『Opening the mouth reveals the gallbladder (a metaphor for being frank and straightforward).』

The monk said: 『This student does not understand.』

The master said: 『Suffering within suffering (even more painful).』

The monk said: 『Without everyone exerting their strength, disaster comes from selfish motives.』

The master said: 『Telling you to stop, but you refuse to stop, you must wait until the heavy rain pours down.』 Then he struck.

Asked: 『The ancients spoke horizontally and vertically, did they know of a way to break through the upward barrier?』

The master said: 『Why not ask about the future downwards?』

The monk said: 『This student does not understand and specially asks for instruction.』

The master said: 『If you don't understand downwards, what are you talking about breaking through the upward barrier?』

The monk said: 『The assembly receives grace.』

The master said: 『Difficult.』

In an elevated sermon, the master said: 『Holding on, a drop of water freezes, and rivers stop flowing. Letting go, the sun is warm, the breeze is gentle, and the mountains and rivers compete in beauty. So, is it better to hold on? Or is it better to let go? Holding on and letting go are both right here. If you hold on, even if the Buddha and the Patriarch come, you will lose your life.』

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若也放行。七縱八橫。蝦䗫蚯蚓。同死同生。

上堂云。霜鋪四野。同居銀色光中。雁叫長天。共在補陀影下。高高處坦然平正。低低處孤迥巍巍。塵剎遍游。不離足下。普門大啟。只在目前。平原列朵朵之山。曲澗流清清之水。登山者。誰知紫胡為意。臨水者。誰知船子用心。投綸擲線則且致。離鉤三寸。道將一句來。以拄杖擊禪床。下座。

上堂云。夜雨初霽。燒云四開。水聲滴瀝。山色崔嵬。可憐無限迷途者。背卻文殊禮五臺。參。

真州長蘆崇福院體明圓鑒禪師

開堂日。上首白槌罷。師顧視大眾云。槌聲未作。玄路早彰。更顯鋒铓。離牙劈齒。到遮里。直得懸崖撒手。便肯承當。猶是藉草眠雲。更須知有八面當風。千波競涌。截生死流。離斷常見。縱橫三界。出沒卷舒。應用無虧。兵隨印轉。然雖如是。未入虎口。焉得虎牙。先達之者。非在於斯。後學初機。有疑請問。

問。昔日世尊善說般若。帝釋為啟請之人。今朝師演宗乘。府主是證明之者。未審是同是別。

師云。木雞向曉啼殘月。

僧曰。恁么則靈山一會儼然存也。

師云。儼然一句作么生道。

僧曰。相識滿天下。知心能幾人。

師云。非公境界。

問。聖朝太后崇因地

【現代漢語翻譯】 現代漢語譯本：

若也放行，七縱八橫，蝦䗫蚯蚓，同死同生。 （如果放手讓它去，那麼）七縱八橫（比喻自由自在，不受拘束），即使是蝦䗫（xiā yú，小蝦）和蚯蚓，也一同經歷生死。 上堂開示說：霜鋪滿了四野，我們一同居住在銀色的光芒之中；大雁鳴叫著飛過長空，我們共同處於補陀（bǔ tuó，即普陀山，觀音菩薩的道場）的倒影之下。高處坦然平正，低處孤立而巍峨。即使走遍所有塵剎（chén chà，佛寺），也未曾離開過你的腳下。普門（pǔ mén，觀世音菩薩的法門，意為普遍開啟的法門）大開，就在眼前。平原上排列著朵朵山巒，彎曲的溪澗流淌著清澈的流水。登山的人，有誰知道紫胡（zǐ hú，一種藥材，也可能指代某種禪意）的用意？臨水的人，有誰知道船子（chuán zi，指唐代禪師船子德誠）的用心？投下釣竿和絲線暫且不提，離開魚鉤三寸的地方，請說出一句（禪語）來！說完用拄杖敲擊禪床，然後下座。 上堂開示說：夜雨剛剛停歇，燒云（shāo yún，指傍晚的彩霞）向四面散開，水聲滴滴答答，山色高峻。可憐那些無數迷失方向的人，背離了文殊（wén shū，文殊菩薩，代表智慧）而去朝拜五臺山（wǔ tái shān，文殊菩薩的道場）。參（cān，參禪）。 真州（zhēn zhōu，古地名，今江蘇儀徵一帶）長蘆崇福院（cháng lú chóng fú yuàn）體明圓鑒禪師（tǐ míng yuán jiàn chán shī） 開堂日，上首（shàng shǒu，寺院中地位最高的僧人）敲槌完畢，禪師環顧大眾說：槌聲還未響起，玄妙的道路早已彰顯。更加顯露鋒芒，離開牙齒去咬東西。到了這裡，就要做到懸崖撒手（xuán yá sā shǒu，比喻徹底放開，不再執著），才能肯于承擔。如果還只是在草地上睡覺，在雲中休息，更要知道還有八面來風，千波競涌的境界。截斷生死之流，脫離斷見和常見。縱橫於三界（sān jiè，欲界、色界、無色界），出沒卷舒，應用沒有缺失，兵隨印轉（bīng suí yìn zhuǎn，比喻運用自如，隨心所欲）。即使是這樣，不入虎口，怎能得到虎牙？先覺悟的人，不在這裡；後學的初學者，有疑問請提問。 有人問：過去世尊（shì zūn，釋迦牟尼佛）善於宣說般若（bō rě，智慧），帝釋（dì shì，佛教護法神）是啟請之人。今天禪師您演說宗乘（zōng shèng，佛教宗派的教義），府主（fǔ zhǔ，地方長官）是證明之人。不知道這（兩者）是相同還是不同？ 禪師說：木雞（mù jī，比喻訓練有素，不為外物所動）在拂曉啼叫，殘月還未落下。 僧人說：這樣說來，靈山（líng shān，指釋迦牟尼佛說法的地方）一會依然存在啊。 禪師說：『儼然』一句，你打算怎麼說？ 僧人說：相識的人遍天下，知心的人能有幾個？ 禪師說：這不是你的境界。 有人問：聖朝太后（shèng cháo tài hòu，指當時的皇太后）崇尚因地（chóng shàng yīn dì，指重視修行的基礎）

【English Translation】 English version:

If you let it go, it will move in all directions, even the smallest creatures like shrimps and earthworms will experience life and death together. （If you release it,）it will move freely in all directions, even the smallest creatures like shrimps (xiā yú) and earthworms will experience life and death together. The master addressed the assembly, saying: 'Frost covers the four fields, we dwell together in the silver light; geese cry across the long sky, we are together under the shadow of Putuo (bǔ tuó, Mt. Putuo, the sacred mountain of Avalokiteśvara). The high places are open and level, the low places are solitary and towering. Even if you travel through all the lands, you never leave your feet. The Universal Gate (pǔ mén, Avalokiteśvara's teaching, meaning universally open gate) is wide open, right before your eyes. On the plains stand rows of mountains, clear water flows in the winding streams. Those who climb the mountains, who knows the meaning of Zihu (zǐ hú, a kind of medicinal herb, or a metaphor for Zen meaning)? Those who approach the water, who knows the intention of Boatman (chuán zi, Zen master De Cheng of the Tang Dynasty)? Setting aside casting the line, three inches from the hook, say a word (Zen saying)!' After speaking, he struck the Zen platform with his staff and descended from the seat. The master addressed the assembly, saying: 'The night rain has just cleared, the sunset clouds (shāo yún) spread in all directions, the sound of water drips, the mountain colors are towering. Pitiable are those countless lost souls, turning their backs on Manjusri (wén shū, Manjusri Bodhisattva, representing wisdom) to worship Mount Wutai (wǔ tái shān, Manjusri's sacred mountain). Meditate (cān).' Chan Master Ti Ming Yuan Jian (tǐ míng yuán jiàn chán shī) of Chongfu Temple (chóng fú sì) in Changlu (cháng lú), Zhenzhou (zhēn zhōu, ancient place name, around Yizheng, Jiangsu today) On the opening day, after the chief monk (shàng shǒu, the highest-ranking monk in the temple) finished striking the gavel, the master looked around at the assembly and said: 'Before the sound of the gavel is made, the profound path is already revealed. Even more revealing is the sharpness, biting without teeth. Arriving here, one must let go from the cliff (xuán yá sā shǒu, a metaphor for completely letting go, no longer clinging), then be willing to take responsibility. If you are still just sleeping on the grass and resting in the clouds, you must know that there is also the realm of wind blowing from all directions and thousands of waves surging. Cut off the stream of birth and death, escape from the views of permanence and annihilation. Traversing the Three Realms (sān jiè, the realm of desire, the realm of form, the realm of formlessness), appearing and disappearing, rolling and unrolling, the application is without deficiency, the army moves as the seal directs (bīng suí yìn zhuǎn, a metaphor for using freely, as one wishes). Even so, without entering the tiger's mouth, how can you get the tiger's teeth? Those who are enlightened first are not here; those who are new to learning, please ask if you have any doubts.' Someone asked: 'In the past, the World Honored One (shì zūn, Shakyamuni Buddha) was good at expounding Prajna (bō rě, wisdom), and Indra (dì shì, Buddhist protector deity) was the one who requested it. Today, you, Master, are expounding the teachings of the sect (zōng shèng, the teachings of the Buddhist sect), and the governor (fǔ zhǔ, local official) is the one who is certifying it. I don't know if these (two) are the same or different?' The master said: 'The wooden rooster (mù jī, a metaphor for being well-trained and unmoved by external things) crows at dawn, the waning moon has not yet set.' The monk said: 'In that case, the assembly on Vulture Peak (líng shān, the place where Shakyamuni Buddha preached) still exists.' The master said: 'How do you say the phrase 'still exists'?' The monk said: 'Acquaintances are all over the world, but how many are true friends?' The master said: 'This is not your realm.' Someone asked: 'The Empress Dowager (shèng cháo tài hòu, referring to the Empress Dowager of the time) of the Holy Dynasty values the ground of causality (chóng shàng yīn dì, referring to emphasizing the foundation of practice)'

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。法王真諦若為宣。

師云。此問不虛。

僧曰。憑師一句玄中妙。上祝　丕圖萬萬年。

師云。謝汝證明。

問。府命開堂於此日。師將何法報　君恩。

師云。將此身心奉塵剎。是即名為報　我皇。

僧曰。報恩既乃若斯。祖令又如何話會。

師云。臨濟．德山。權且鎮庫。

僧曰。慈雲普潤。法雨遐沾。

師云。閑言語。

問。世尊出世。三轉法輪。師今出生。當爲何事。

師云。一天初過雨。萬里始歸云。

僧曰。一法遍含春雨潤。群生皆悟海潮音。

師云。念得不濟事。

上堂。顧視左邊云。師子之狀。豈免顰坤。顧右邊云。像王之儀。寧忘回顧。取此逃彼。上士奚堪。識變知機。野狐窠窟。到遮里。須知有凡聖不歷處。古今不到處。且道是什麼人行履。良久。云。丈夫自有沖天志。莫向如來行處行。

上堂云。上士相逢。休論目擊。祖佛門中。如何受用。古往今來。新新無間。雖然如是。猶在荊棘林中。衲僧家須向鑊湯爐炭上成等正覺。刀山劍樹上說法度人。方有少分相應。良久云。茯苓只在松根下。用意追尋事轉遙。

杭州龍華文喜禪師

后住陸蓮庵。

問。如何是陸蓮境。

【現代漢語翻譯】 現代漢語譯本： 僧人問：『法王（Dharmaraja，佛的尊稱）真正的教義如果宣揚開來會怎樣？』 師父說：『這個問題問得很好。』 僧人說：『憑藉師父一句玄妙的話，祝願國家繁榮昌盛。』 師父說：『感謝你的讚許。』 僧人問：『官府命令今天在此開堂說法，師父將用什麼佛法來報答皇恩？』 師父說：『將此身心奉獻給無盡的世界，這就是報答我的皇上。』 僧人說：『報恩既然是這樣，那麼祖師的教令又該如何理解？』 師父說：『臨濟（Linji，禪宗大師名）、德山（Deshan，禪宗大師名），暫且鎮守倉庫。』 僧人說：『慈雲普遍滋潤，佛法像雨一樣廣闊沾溉。』 師父說：『不要說閒話。』 僧人問：『世尊（釋迦牟尼佛）出世，三轉法輪（Three Turnings of the Dharma Wheel，佛陀三次宣講佛法的過程）。師父今天出生，應當做什麼事？』 師父說：『一天才剛下過雨，萬里晴空開始聚集雲彩。』 僧人說：『一法普遍包含，像春雨一樣滋潤萬物，眾生都能領悟到如同海潮般的聲音。』 師父說：『光會念誦沒什麼用。』 上堂說法。師父看著左邊說：『獅子的姿態，難道能免於東施效顰？』看著右邊說：『象王的威儀，難道能忘記回顧？』想要舍此取彼，有志之士怎麼能這樣做？只知道隨機應變，那是狐貍的巢穴。到了這裡，要知道有不經歷凡聖的地方，古今都無法到達的地方。那麼，是什麼樣的人在行走呢？』停頓了很久，說：『大丈夫自有沖天之志，不要在如來走過的地方行走。』 上堂說法。師父說：『有志之士相遇，不要只談論親眼所見。祖師佛陀的門下，如何受用？從古到今，新新相續沒有間斷。雖然是這樣，仍然身處荊棘林中。修行人必須在沸騰的湯鍋和熾熱的炭火上成就正等正覺（Anuttara-Samyak-Sambodhi，無上正等正覺），在刀山劍樹上說法度人，才能有少許相應。』停頓了很久，說：『茯苓只生長在松樹根下，如果刻意追尋，反而會越來越遠。』 杭州龍華文喜禪師（Hangzhou Longhua Wenxi Chan Master） 後來住在陸蓮庵。 僧人問：『什麼是陸蓮庵的境界？』

【English Translation】 English version: A monk asked: 'If the true Dharma (teachings) of the Dharmaraja (Law King, an epithet for the Buddha) were proclaimed, what would happen?' The Master said: 'This is a good question.' The monk said: 'Relying on the Master's profound words, I wish the country prosperity and longevity.' The Master said: 'Thank you for your affirmation.' The monk asked: 'The government has ordered the opening of a Dharma hall here today. What Dharma will the Master use to repay the Emperor's grace?' The Master said: 'To dedicate this body and mind to the countless worlds is to repay my Emperor.' The monk said: 'Since repaying kindness is like this, how should the ancestral decree be interpreted?' The Master said: 'Linji (a famous Chan master), Deshan (a famous Chan master), for the time being, guard the treasury.' The monk said: 'The compassionate clouds universally moisten, and the Dharma rain widely benefits.' The Master said: 'Don't speak idle words.' The monk asked: 'When the World-Honored One (Shakyamuni Buddha) appeared in the world, he turned the Dharma Wheel three times (Three Turnings of the Dharma Wheel, the Buddha's three cycles of teachings). What should the Master do upon his birth today?' The Master said: 'The rain has just passed for a day, and clouds are beginning to gather over ten thousand miles.' The monk said: 'One Dharma universally contains and nourishes like spring rain, and all beings awaken to the sound like the ocean tide.' The Master said: 'Reciting is not enough to accomplish anything.' Ascending the Dharma hall. The Master looked to the left and said: 'The posture of a lion, can it avoid imitating Dong Shi?' Looking to the right, he said: 'The majesty of an elephant king, can it forget to look back?' To abandon this and take that, how can a noble person do this? Only knowing how to adapt to changes, that is the lair of a fox. Arriving here, one must know that there is a place that does not pass through the mundane or the sacred, a place that neither the past nor the present can reach. So, what kind of person walks there?' After a long pause, he said: 'A great person has the ambition to soar to the sky; do not walk where the Tathagata (another name for the Buddha) has walked.' Ascending the Dharma hall. The Master said: 'When noble people meet, do not only discuss what you have seen with your own eyes. Within the gate of the ancestral Buddhas, how should one receive and use? From ancient times to the present, it is constantly new without interruption. Although it is like this, one is still in a thicket of thorns. Practitioners must achieve Anuttara-Samyak-Sambodhi (Perfect Enlightenment) on boiling pots and burning coals, and preach the Dharma to liberate people on mountains of knives and trees of swords, only then will there be a slight correspondence.' After a long pause, he said: 'Poria (a type of fungus) only grows under pine roots; if you deliberately search for it, the matter will become more distant.' Chan Master Wenxi of Longhua Temple in Hangzhou Later resided at the Lu Lian Hermitage. The monk asked: 'What is the realm of Lu Lian Hermitage?'

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師云。一徑階前草。數株霜后松。

僧云。如何是境中人。

師云。拏開凡聖路。踏破畫門來。

僧曰。向上宗乘事若何。

師云。一條楖𣗖杖。萬里作風威。

師云。諸仁者。且道答伊境。不答伊境。若道答伊境。山僧眼在什麼處。若道不答伊境。又道一徑階前草。數株霜后松。還相委悉么。良久。云。時時明祖意。日日起清風。珍重。

處州永泰自仁禪師

問。如何是露地白牛。

師云。大難看守。

僧曰。看守即易。未審將何為用。

師云。得用即用。

僧曰。學人借用得也無。

師云。直饒用得。也是別人底。

師云。松風凜凜。敗葉紛紛。柳帶衰顏。猿啼遠岫。若也善觀時節。方與諸聖相鄰。未出得衲僧活計。諸仁者。當此之際。正好橫擔拄杖。高掛缽囊。到處撞開方丈門。且與老胡相見。若也一言不契。坐具拂開便行。豈不快哉。山僧自行腳已來。未曾逢著一個半個。何故如此。良久。云。土曠人稀。相逢者少。珍重。

上堂云。金風乍扇。松竹交陰。水月分明。遊人罔措。還會么。若有人會。出來通個訊息。山僧為你證據。良久云。布袋里錐子。不出頭者是好手。下座。

師世壽八十四。僧臘六十一

【現代漢語翻譯】 現代漢語譯本 自仁禪師說：『一條小路通向臺階前的草地，幾棵松樹傲立在經霜之後。』 僧人問：『什麼是境中的人？』 自仁禪師說：『撇開凡聖的道路，打破圖繪的門徑而來。』 僧人說：『向上追尋宗門大事又該如何？』 自仁禪師說：『一根粗糙的楖𣗖（一種棕櫚樹）木杖，揮舞出萬里雄風。』 自仁禪師說：『各位仁者，你們說我回答了他關於「境」的問題，還是沒有回答？如果說我回答了，那老僧的眼睛又在哪裡呢？如果說我沒有回答，那又怎麼解釋「一徑階前草，數株霜后松」呢？你們明白了嗎？』停頓片刻，又說：『時時都在彰顯祖師的意旨，日日都帶來清新的風氣。珍重。』 處州永泰自仁禪師 有人問：『什麼是露地白牛？（比喻清凈本性，無所遮蔽）』 自仁禪師說：『很難看守。』 僧人說：『看守容易，不知該如何運用？』 自仁禪師說：『能用就用。』 僧人說：『學人可以借用嗎？』 自仁禪師說：『即使你用得了，也是別人的。』 自仁禪師說：『松風呼嘯，落葉紛紛，柳枝也失去了往日的顏色，猿猴在遠處的山峰上啼叫。如果能善於觀察時節變化，才能與諸位聖賢為鄰。但這還未脫離衲僧（僧人的別稱）的活計。各位仁者，在這種時候，正好可以橫擔拄杖，高掛缽囊，到處撞開方丈（寺院住持的居室）的門，且與達摩祖師相見。如果一言不合，拂袖而去，豈不痛快！自從老僧我遊方以來，未曾遇到過一個半個這樣的人。為何如此？』停頓片刻，又說：『土地廣闊，人煙稀少，相逢的人很少啊。珍重。』 上堂說法時說：『金風乍起，松竹交相掩映，水中的月亮分外明亮，遊人卻感到迷茫不知所措。你們會意了嗎？如果有人會意了，出來通個訊息，老僧我為你作證。』停頓片刻，又說：『布袋里的錐子，不露頭才是好手。』說完下座。 自仁禪師世壽八十四歲，僧臘六十一。

【English Translation】 English version The Master said, 'A path leads to the grass before the steps, several pine trees stand after the frost.' A monk asked, 'What is a person within the realm (jing)?' The Master said, 'Pushing aside the paths of the mundane and the holy, breaking through the painted gate to come here.' The monk said, 'What about the matter of the upward-reaching lineage?' The Master said, 'A single rough staff of 楖𣗖 (zhijiang, a type of palm tree), creates the majesty of wind across ten thousand miles.' The Master said, 'Dear friends, tell me, did I answer his question about the 'realm' or not? If I said I answered, then where are this old monk's eyes? If I said I didn't answer, then how do you explain 'A path leads to the grass before the steps, several pine trees stand after the frost'? Do you understand each other thoroughly? ' After a long pause, he said, 'Constantly illuminating the Patriarch's (Zu) intention, daily bringing forth a clear breeze. Treasure this.' Chan Master Ziren of Yongtai in Chuzhou Someone asked, 'What is the white ox in the open field? (ludi bai niu, metaphor for pure nature, unobstructed)' The Master said, 'It's very difficult to guard.' The monk said, 'Guarding is easy, but I don't know what to use it for.' The Master said, 'Use it when it can be used.' The monk said, 'Can a student borrow it?' The Master said, 'Even if you can use it, it's still someone else's.' The Master said, 'The pine wind is piercing, the fallen leaves are scattered, the willow branches have a withered appearance, and the monkeys cry in the distant peaks. If you are good at observing the seasons, you can be neighbors with all the sages. But this has not yet escaped the livelihood of a monastic (nasseng). Dear friends, at this moment, it is good to carry your staff horizontally, hang your alms bowl high, and knock open the doors of the abbot's quarters everywhere, and meet with Bodhidharma (Lao Hu). If you don't agree with a single word, brush off your sitting mat and leave. Wouldn't that be delightful! Since this old monk began traveling, I have never encountered even one and a half such people. Why is this so?' After a long pause, he said, 'The land is vast and the people are few, and those who meet are rare. Treasure this.' During an Dharma talk, he said, 'The golden wind suddenly blows, the pines and bamboos intertwine in shade, the moon in the water is distinct and clear, but the travelers are at a loss. Do you understand? If anyone understands, come out and share the news, and this old monk will testify for you.' After a long pause, he said, 'A needle in a bag, the one that doesn't stick out is the best.' Then he descended from the seat. The Master's age was eighty-four, and his monastic age was sixty-one.

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。于元符元年六月初九日澡浴更衣。辭眾而趺坐逝。

饒州景德普俊禪師

問。諸佛出世。蓋為群生。太守請師。當爲何事。

師云。尊官在此。

僧曰。一雨所滋。群生普潤。

師云。欠少什麼。

問。如何是主人公。

師云。一朝權在手。看取令行時。

僧曰。若不上來。焉得如是。

師云。將謂衲僧。

問。依俙似半月。傍像若三星。乾坤收不得。師於何處明。

師云。人人具足。

僧曰。學人便恁么時如何。

師云。箭發離弦。新羅國里。

汀州同慶禪院智珣禪師

上堂云。法無別法。心即此心。直下承當。不為分外。更若別求巧妙。斗釘語言。于達磨西來。天地遼遠。何也。幸自可憐生。何勞強雕琢。參。

汀州開元智孜禪師

開堂日。升座云。黃金為地。白玉為城。十方繚繞。百寶莊嚴。大眾還見么。還信么。若也信得。人人分上。各各如斯。十方國土。不隔毫端。亙古亙今。都在一念。塵沙諸佛。同此一途。從上祖師。更無別路。若信未及。有疑請問。

問。學人上來。請師說法。

師云。嶺上白雲閒蕩蕩。

僧曰。莫便是和尚為人處也無。

師云。澗中流水急

{ "translations": [ "現代漢語譯本：元符元年六月初九，他沐浴更衣，向眾人告別后結跏趺坐而逝。", "", "饒州景德普俊禪師", "", '問：諸佛出世，都是爲了眾生。太守請禪師您來，是爲了什麼事呢？', "", "禪師說：尊貴的官員就在這裡。", "", '僧人說：一場雨水滋潤，所有眾生普遍得到恩澤。', "", "禪師說：還缺少什麼呢？", "", '問：如何是主人公？', "", "禪師說：一旦權力在手，就看命令施行的時候。", "", '僧人說：如果不登上高位，怎麼能這樣呢？', "", "禪師說：我還以為是真正的衲僧（nà sēng，指雲遊四方的僧人）。", "", '問：隱約像半月，旁邊像三星。天地都容納不下，禪師您在哪裡開悟的？', "", "禪師說：人人具足。", "", '僧人說：學人如果到了那個時候，該怎麼辦呢？', "", "禪師說：箭已離弦，遠在新羅國（xīn luó guó，古代朝鮮半島國家）。", "", "汀州同慶禪院智珣禪師", "", "上堂說法時說：法沒有別的法，心就是這個心。直接承擔，不要額外尋求。如果另外尋求巧妙，用斗釘般的語言，那麼對於達磨（Dámó，菩提達摩的簡稱，禪宗始祖）西來這件事來說，就相隔天地一樣遙遠了。為什麼呢？本來就已經是可憐的生命，何必還要強行雕琢呢？參！", "", "汀州開元智孜禪師", "", "開堂之日，升座說法：黃金為地，白玉為城，十方繚繞，百寶莊嚴。各位大眾看見了嗎？相信嗎？如果相信，那麼每個人都是這樣，每個地方都是這樣。十方國土，不隔毫端。亙古亙今，都在一念。塵沙諸佛，都走這條路。從上祖師，更沒有別的路。如果還不相信，有疑問請提問。", "", '問：學人前來，請禪師說法。', "", "禪師說：嶺上的白雲，悠閒自在地飄蕩。", "", '僧人說：莫非這就是和尚您教化人的地方嗎？', "", "禪師說：澗中的流水，湍急奔流。" ], "english_translations": [ "English version: On the ninth day of the sixth month of the first year of Yuanfu, he bathed, changed his clothes, bid farewell to the assembly, and passed away in the lotus position.", "", "Chan Master Pujun of Jingde Temple in Raozhou", "", "Question: The Buddhas appear in the world for the sake of all sentient beings. What is the magistrate asking the master to do here?", "", "The Master said: The honorable official is here.", "", "Monk said: One rain nourishes, all sentient beings are universally moistened.", "", "The Master said: What is lacking?", "", "Question: What is the main character?", "", "The Master said: Once the power is in hand, see when the orders are carried out.", "", "Monk said: If you don't come up, how can you be like this?", "", "The Master said: I thought you were a true mendicant monk (nà sēng, refers to wandering monks).", "", "Question: Vaguely like a half-moon, beside it like three stars. Heaven and earth cannot contain it, where did the Master realize it?", "", "The Master said: Everyone is complete.", "", "Monk said: What should the student do at that time?", "", "The Master said: The arrow has left the string, far away in the country of Silla (xīn luó guó, an ancient Korean kingdom).", "", "Chan Master Zhixun of Tongqing Chan Monastery in Tingzhou", "", "Ascending the hall, he said: The Dharma is not different from the Dharma, the mind is this mind. Directly accept it, do not seek anything extra. If you seek cleverness and use language like nails, then for Bodhidharma's (Dámó, abbreviation of Bodhidharma, the first patriarch of Zen Buddhism) coming from the West, it is as far away as heaven and earth. Why? It is already a pitiful life, why bother to carve it forcibly? Meditate!", "", "Chan Master Zhizi of Kaiyuan Temple in Tingzhou", "", "On the day of opening the hall, ascending the seat, he said: Gold as the ground, white jade as the city, surrounded by the ten directions, adorned with hundreds of treasures. Do you all see it? Do you believe it? If you believe it, then everyone is like this, every place is like this. The ten directions of the land are not separated by a hair's breadth. From ancient times to the present, it is all in one thought. All the Buddhas of dust and sand follow this path. The ancestral teachers from above have no other path. If you do not believe it, please ask if you have any doubts.", "", "Question: The student has come to ask the Master to speak the Dharma.", "", "The Master said: The white clouds on the ridge are leisurely drifting.", "", "Monk said: Is this where the Master teaches people?", "", "The Master said: The stream in the ravine is rushing." ] }

---

茫茫。

問。師唱誰家曲。宗風嗣阿誰。

師云。明眼人前莫錯舉。

僧曰。天衣的旨師親唱。雲門祖派轉光輝。

師云。聽事不真。喚鐘作甕。

師云。諸佛不出世。擾擾世界無依怙。祖師不西來。茫茫眾生無本據。諸佛出世祖師來。遂使人人皆得所。上則見皇天。下則履厚土。君聖臣賢。十方得路。父慈子孝。尊卑有序。衲僧要去便去。要住便住。大眾。此猶是世諦之談。出世間一句作么生道。良久云。云橫疊嶂。月上晴空。

上堂云。衲僧家向針眼里藏身稍寬。大海中走馬甚窄。將軍不上便橋。勇士徒勞掛甲。晝行三千。夜行八百即不問。不動步一句作么生道。若也道得。觀音．勢至．文殊．普賢只在目前。若道不得。直須撩起布裙。緊帩草鞋。參。

上堂云。云行蕩蕩。鳥語嚶嚶。頭頭垂示。非色非聲。便恁么會。落塹墮坑。不恁么會。孤負平生。閉門造車。出門合轍。人人知有。觸龍鱗。履虎尾。大眾作么生體會。若體會得。便能光輝日月。閃爍星辰。若未能體會。僧堂中有粥有飯。夏月日長。林下取涼。珍重。

上堂云。寒空落落。大地漫漫。云生洞口。水出高源。若也把定。即十方世界恍然。若也放行。即東西南北坦然。茫茫宇宙人無數。一個個鼻

【現代漢語翻譯】 現代漢語譯本： 茫茫。

問：和尚您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？

師父說：在明眼人面前，可不要隨便亂說。

僧人說：天衣（指天衣義懷禪師）的宗旨您親自傳唱，雲門（指雲門文偃禪師）祖師的宗派得以發揚光大。

師父說：聽事情不真切，把鐘當成了甕。

師父說：諸佛不出世，擾擾攘攘的世界就沒有依靠。祖師不從西方來，茫茫眾生就沒有根本依據。諸佛出世，祖師西來，於是使人人都能各得其所。向上能見到皇天，向下能踩在厚土之上。君王聖明，臣子賢良，四面八方都暢通無阻。父親慈愛，兒子孝順，尊卑長幼有秩序。出家僧人想去就去，想住就住。各位，這些還是世俗的談論。那出世間的一句話又該怎麼說呢？（停頓很久）云橫亙重疊的山峰，月亮升上晴朗的夜空。

上堂開示說：出家僧人在針眼里藏身還覺得寬敞，在大海中跑馬卻覺得狹窄。將軍不上便橋，勇士白白披掛盔甲。白天走三千里，夜晚走八百里暫且不問。不動一步路又該怎麼說呢？如果說得出來，觀音（觀世音菩薩）、勢至（大勢至菩薩）、文殊（文殊師利菩薩）、普賢（普賢菩薩）就在眼前。如果說不出來，就得提起裙子，緊緊繫好草鞋，去參禪。

上堂開示說：雲彩飄蕩，鳥兒鳴叫。一切都在開示，不是有形有色，也不是聲音。如果就這樣理解，就會掉進陷阱。如果不這樣理解，就辜負了此生。閉門造車，出門就能合得上車轍，人人都知道有這件事。觸犯龍的鱗片，踩到老虎的尾巴。各位，要如何體會呢？如果體會得到，就能光輝日月，閃爍星辰。如果不能體會，僧房裡有粥有飯，夏天白天很長，可以在樹林下乘涼。珍重。

上堂開示說：寒冷的天空空曠寥落，廣闊的大地無邊無際。雲彩從山洞口升起，泉水從高高的源頭流出。如果能把握住，十方世界就會豁然開朗。如果放開，東西南北就一片坦然。茫茫宇宙人無數，每個人都有鼻子。

【English Translation】 English version: Vast and boundless.

Question: Whose melody does the master sing? Whose lineage does the Dharma tradition inherit?

The master said: Do not make careless statements before those with clear vision.

The monk said: You personally sing the essence of Tianyi (referring to Chan Master Tianyi Yihuai), and the ancestral school of Yunmen (referring to Chan Master Yunmen Wenyan) shines brightly.

The master said: Hearing things inaccurately is like mistaking a bell for a jar.

The master said: If all Buddhas did not appear in the world, the turbulent world would have no refuge. If the patriarchs had not come from the West, the vast multitude of beings would have no fundamental basis. Because the Buddhas appear in the world and the patriarchs come from the West, everyone is able to obtain what they need. Above, they see the majestic heavens; below, they tread upon the solid earth. The ruler is wise and the ministers are virtuous, and all directions are open and accessible. Fathers are kind and sons are filial, and there is order between the honored and the humble. Monks can go when they want to go, and stay when they want to stay. Everyone, these are still worldly discussions. How would you speak a transcendental phrase? (After a long pause) Clouds stretch across layered peaks, and the moon rises in the clear sky.

Ascending the hall, he said: For a monk, hiding in the eye of a needle is still spacious, while riding a horse in the vast ocean is very narrow. If the general does not cross the Bian Bridge, the brave warriors will hang up their armor in vain. Traveling three thousand miles by day and eight hundred miles by night is not the question. How do you speak of not moving a single step? If you can speak it, Guanyin (Avalokiteśvara Bodhisattva), Shizhi (Mahāsthāmaprāpta Bodhisattva), Manjushri (Mañjuśrī Bodhisattva), and Samantabhadra (Samantabhadra Bodhisattva) are right before your eyes. If you cannot speak it, you must lift up your skirts, tighten your straw sandals, and go to practice Chan.

Ascending the hall, he said: Clouds drift freely, and birds chirp sweetly. Everything is demonstrating, neither form nor sound. If you understand it like this, you will fall into a pit. If you do not understand it like this, you will betray your whole life. Building a cart behind closed doors, and finding that it fits the ruts when you go out, everyone knows there is such a thing. Touching the dragon's scales, treading on the tiger's tail. Everyone, how do you experience this? If you can experience it, you can illuminate the sun and moon, and make the stars sparkle. If you cannot experience it, there is congee and rice in the monks' hall, and in the long days of summer, you can take shade under the trees. Treasure this.

Ascending the hall, he said: The cold sky is desolate and vast, and the great earth is boundless. Clouds rise from the cave entrance, and water flows from the high source. If you can grasp it firmly, the ten directions of the world will suddenly become clear. If you let go, east, west, north, and south will be open and unobstructed. In the vast universe, there are countless people, and each one has a nose.

---

孔遼天。且問諸人。把定即是。放行即是。還有人斷得么。若無人斷得。三門外有兩個大漢。一個張眉握劍。一個努目揮拳。參。

泉州資聖捷禪師

問。如何是佛法大意。

師云。鐵牛生石卵。

問。如何是接人句。

師云。三門頭合掌。

問。如何是大用句。

師云。腦門著地。

問。如何是無事句。

師云。橫眠大道。

問。如何是出三界句。

師云。野狐窟里。

問。如何是奇特句。

師云。的。

問。如何是平實句。

師云。泥中洗土。

蘇州澄照慧慈禪師

問。瞭然無所得。為什麼天高地闊。

師云。窄。

問。如何是佛。

師云。巍巍堂堂。

問。如何是道。

師云。目前看取。

問。如何是和尚家風。

師云。七零八落。

上堂云。若論此事。眨上眉毛。早是蹉過。那堪進步向前。更要山僧說破。而今說破了也。還會么。昨日雨。今日晴。

秀州崇德智澄禪師

上堂云。覿面相呈。更無餘事。若也如是。豈不俊哉。山僧蓋不得已。曲為諸人。若向衲僧面前。一點也著不得。諸禪德。且道衲僧面前說個什麼即得。良久云。

【現代漢語翻譯】 現代漢語譯本 孔遼天（人名）。且問各位：『把定』（緊抓不放）是對，還是『放行』（放開）是對？可有人能決斷嗎？若無人能決斷，三門外有兩個大漢，一個張眉握劍，一個怒目揮拳。參！

泉州資聖捷禪師

問：如何是佛法大意？ 師云：鐵牛生石卵。

問：如何是接人句？ 師云：三門頭合掌。

問：如何是大用句？ 師云：腦門著地。

問：如何是無事句？ 師云：橫眠大道。

問：如何是出三界句？ 師云：野狐窟里。

問：如何是奇特句？ 師云：的。

問：如何是平實句？ 師云：泥中洗土。

蘇州澄照慧慈禪師

問：瞭然無所得，為什麼天高地闊？ 師云：窄。

問：如何是佛？ 師云：巍巍堂堂。

問：如何是道？ 師云：目前看取。

問：如何是和尚家風？ 師云：七零八落。

上堂云：若論此事，眨上眉毛，早是蹉過。那堪進步向前，更要山僧說破。而今說破了也，還會么？昨日雨，今日晴。

秀州崇德智澄禪師

上堂云：覿面相呈，更無餘事。若也如是，豈不俊哉！山僧蓋不得已，曲為諸人。若向衲僧面前，一點也著不得。諸禪德，且道衲僧面前說個什麼即得？良久云：

【English Translation】 English version Kong Liao Tian (person's name) asks everyone: 'Is grasping firmly (ba ding) correct, or is letting go (fang xing) correct?' Can anyone decide? If no one can decide, outside the three gates are two large men, one with raised eyebrows and a sword in hand, the other with glaring eyes and a clenched fist. Meditate!

Chan Master Jie of Zisheng Temple in Quanzhou

Question: What is the great meaning of the Buddha-dharma? The Master said: An iron ox lays a stone egg.

Question: What is a phrase for receiving people? The Master said: Joining palms at the head of the three gates.

Question: What is a phrase of great function? The Master said: Forehead hitting the ground.

Question: What is a phrase of no affair? The Master said: Sleeping horizontally on the great road.

Question: What is a phrase for exiting the three realms? The Master said: In a fox den.

Question: What is a unique phrase? The Master said: Exactly.

Question: What is a plain and simple phrase? The Master said: Washing dirt in mud.

Chan Master Huici of Cheng Zhao Temple in Suzhou

Question: Clearly, there is nothing to be obtained, so why are the heavens high and the earth wide? The Master said: Narrow.

Question: What is Buddha? The Master said: Majestic and dignified.

Question: What is the Dao? The Master said: Look at it right before your eyes.

Question: What is the family style of the abbot? The Master said: Scattered and disorganized.

Ascending the Dharma hall, he said: If we discuss this matter, even a blink of an eye is already a mistake. How can you take a step forward and still need this monk to explain it? Now that I have explained it, do you understand? Yesterday it rained, today it is sunny.

Chan Master Zhicheng of Chongde Temple in Xiuzhou

Ascending the Dharma hall, he said: Presenting face to face, there is nothing else. If it is like this, wouldn't it be wonderful! This monk is compelled to do so, for the sake of everyone. If you face a mendicant monk, you cannot attach to even a single point. Virtuous Chan practitioners, tell me, what can be said in front of a mendicant monk? After a long pause, he said:

---

深秋簾幕千家雨。落日樓臺一笛風。下座。

蘇州凈慧可證禪師

問。達磨未來時如何。

師云。天涯地角。

僧曰。來后如何。

師云。四海五湖。

師云。龍宮海藏。盡屬葛藤。教外別傳。起模畫樣。當人分上。平地風波。若到遮里。如何得出。乃云。毗婆尸佛早留心。直至如今不得妙。參堂去。

泉州棲隱有評禪師

問。如何是平常道。

師云。和尚合掌。道士擎拳。

問。如何是無位真人。

師云。渠無面目。

問。十二時中如何趣向。

師云。著衣吃飯。

僧曰。別還有事也無。

師云。有。

僧曰。如何則是。

師云。齋余更請一甌茶。

上堂云。為體也。鏡凈水澄。為用也。光生滿目。十二時中有何妨礙。恁么說話。笑破人口。

蘇州定惠云禪師

問。如何是為人一句。

師云。見之不取。

僧曰。學人未曉。

師云。思之千里。

問。學人上來。乞師一接。

師云。云開月白。雨後山青。

僧曰。學人今日功不浪施也。

師云。更須子細。

問。如何是親切為人處。

師云。縮卻舌頭。

僧曰。學人

【現代漢語翻譯】 現代漢語譯本 深秋時節，千家萬戶都籠罩在雨幕之中；夕陽西下，樓臺上響起了悠揚的笛聲。 下座。

蘇州凈慧可證禪師

問：達磨（Bodhidharma，佛教禪宗始祖）未來到中國時是什麼樣的？ 師父說：遠在天涯海角。 僧人問：來之後又是什麼樣的？ 師父說：遍佈四海五湖。 師父說：龍宮海藏（傳說中龍王居住的宮殿，藏有大量珍寶和經書），都不過是葛藤（比喻糾纏不清的事物）。教外別傳（不依經教，直接以心傳心），不過是起模畫樣（比喻模仿表面，沒有實際）。在當人（指每個人自身）的本分上，卻平地生波。如果到了這裡，如何才能得出（解脫）？於是說：毗婆尸佛（Vipasyin，過去七佛之一）早就留心此事，直到如今也沒能得到妙處。參堂去（去禪堂參禪）。

泉州棲隱有評禪師

問：如何是平常道？ 師父說：和尚合掌，道士擎拳。 問：如何是無位真人？ 師父說：他沒有面目。 問：一天十二個時辰中，應該如何趣向（修行）？ 師父說：穿衣吃飯。 僧人問：還有其他事嗎？ 師父說：有。 僧人問：如何才是？ 師父說：齋飯後，再請喝一碗茶。 上堂開示說：就本體而言，如同鏡子般清凈，水一般澄澈；就作用而言，光明充滿眼簾。一天十二個時辰中有什麼妨礙呢？這樣說話，真是笑掉大牙。

蘇州定惠云禪師

問：如何是為人（幫助他人）的一句話？ 師父說：見到也不要執取。 僧人問：弟子不明白。 師父說：思慮卻遠隔千里。 問：弟子前來，乞求師父接引。 師父說：云開月白，雨後山青。 僧人問：弟子今天沒有白費功夫。 師父說：更要仔細。 問：如何是親切為人之處？ 師父說：縮回舌頭。 僧人問：弟子……

【English Translation】 English version In deep autumn, a thousand homes are veiled in rain behind curtains. At sunset, a flute plays from a tower. Descend from the seat.

Chan Master Kezheng of Jinghui Temple in Suzhou

Question: What was Bodhidharma (達磨, the first patriarch of Zen Buddhism in China) like before he came? The Master said: At the edge of the sky and the corner of the earth. The monk asked: What was he like after he came? The Master said: Throughout the four seas and five lakes. The Master said: The dragon palace and the sea treasury (龍宮海藏, legendary palace of the Dragon King, containing treasures and scriptures) all belong to entanglement (葛藤, metaphor for complicated matters). A special transmission outside the teachings (教外別傳, direct mind-to-mind transmission without relying on scriptures) is just creating models and drawing patterns (起模畫樣, imitating the surface without substance). On the part of the person (當人, referring to oneself), waves arise on flat ground (平地風波, unexpected troubles). If you get to this point, how can you get out? Therefore, it is said: Vipasyin Buddha (毗婆尸佛, one of the past seven Buddhas) was mindful of this early on, but even now has not attained the subtlety. Go to the meditation hall (參堂去, go to the Chan hall for meditation).

Chan Master Youping of Qiyin Temple in Quanzhou

Question: What is the ordinary way? The Master said: The monk puts his palms together, the Taoist raises his fist. Question: What is the true person without position? The Master said: He has no face. Question: How should one proceed throughout the twelve periods of the day (十二時中, all the time)? The Master said: Wearing clothes and eating rice. The monk asked: Is there anything else? The Master said: Yes. The monk asked: What is it? The Master said: After the vegetarian meal, please have another bowl of tea. Ascending the Dharma hall, he said: As for the substance, it is like a clear mirror and still water. As for the function, light fills the eyes. What hindrance is there in the twelve periods of the day? Speaking like this is laughable.

Chan Master Yun of Dinghui Temple in Suzhou

Question: What is a phrase for the sake of others (為人一句, a word to help others)? The Master said: Seeing it, do not grasp it. The monk asked: This student does not understand. The Master said: Thinking of it is a thousand miles away. Question: This student has come up, begging the Master for guidance. The Master said: Clouds part, the moon is white; after the rain, the mountains are green. The monk asked: This student's effort today has not been wasted. The Master said: You must be more careful. Question: What is the place of intimate help for others? The Master said: Draw back your tongue. The monk asked: This student...

---

便恁么會去也。

師云。切莫草草。

問。如何是向上為人。

師云。腳下看取。

僧曰。如何是向下為人。

師云。腦門著地。

汀州開元智譚禪師

問。如何是無私底句。

師云。片月流輝。光含萬象。

僧曰。謝師指示。

師云。指示個什麼。

僧曰。爭奈言猶在耳。

師云。是什麼言。

僧曰。片月流輝。光含萬象。

師云。學語之流。

問。如何是道。

師云。亙古亙今。

僧曰。目前無異路。達者共同途。

師云。你作么生會。

僧曰。踏著稱錘硬似鐵。

師云。猶較些子。

問。如何是佛法大意。

師云。春寒秋熱。

僧曰。學人不會。

師云。秋熱春寒。

問。如何是古佛家風。

師云。讚歎不及。

問。如何是無縫塔。

師云。風吹不入。

僧曰。如何是塔中人。

師云。鼻孔大頭向下。

上堂云。物我冥契。顯露真機。法法靈通。心心獨耀。卷舒自在。隱顯無拘。有時闃爾無縱。有時廓周沙界。般若光中。悉皆應現。塵塵既爾。唸唸皆如。說什麼目連．鹙子具大神通。到遮里。作么生摸𢱢

【現代漢語翻譯】 現代漢語譯本 就這麼理解了嗎？

師父說：『千萬不要草率。』

問：『什麼是向上為人？』

師父說：『看看你的腳下。』

僧人問：『什麼是向下為人？』

師父說：『腦門著地。』

汀州開元智譚禪師

問：『什麼是無私的句子？』

師父說：『一片月亮流淌光輝，光芒包含萬象。』

僧人說：『感謝師父指示。』

師父說：『指示了什麼？』

僧人說：『無奈話語還在耳邊。』

師父說：『是什麼話？』

僧人說：『一片月亮流淌光輝，光芒包含萬象。』

師父說：『學人說話的流派。』

問：『什麼是道（Dao，宇宙的本源或真理）？』

師父說：『亙古亙今。』

僧人說：『目前沒有不同的道路，覺悟的人共同走一條路。』

師父說：『你如何理解？』

僧人說：『踩在秤錘上硬如鐵。』

師父說：『還稍微差一點。』

問：『什麼是佛法（Buddha Dharma，佛教的教義）的大意？』

師父說：『春天寒冷，秋天炎熱。』

僧人說：『學人不能理解。』

師父說：『秋天炎熱，春天寒冷。』

問：『什麼是古佛（Ancient Buddha）的家風？』

師父說：『讚歎也來不及。』

問：『什麼是無縫塔？』

師父說：『風吹不入。』

僧人說：『什麼是塔中人？』

師父說：『鼻孔大，頭向下。』

上堂開示說：『物我融為一體，顯露出真實的機能。法法靈通，心心獨自閃耀。舒捲自在，隱現沒有拘束。有時寂靜無聲，有時廣大周遍沙界。般若（Prajna，智慧）的光芒中，一切都應現出來。塵塵如此，唸唸皆是如此。說什麼目連（Maudgalyayana，佛陀的弟子，以神通著稱）、鹙子（Sariputra，舍利弗，佛陀的十大弟子之一，以智慧著稱）具有大神力，到了這裡，要如何摸索？』

【English Translation】 English version So, you understand it like that?

The Master said, 'Don't be hasty.'

Asked, 'What is acting for the sake of upward progress?'

The Master said, 'Look at your feet.'

The monk asked, 'What is acting for the sake of downward progress?'

The Master said, 'Forehead touching the ground.'

Chan Master Zhitanzhi (Wisdom Pool) of Kaiyuan Temple in Tingzhou

Asked, 'What is a selfless phrase?'

The Master said, 'A sliver of moon flows with radiance, its light contains all phenomena.'

The monk said, 'Thank you, Master, for the instruction.'

The Master said, 'Instructing what?'

The monk said, 'But the words are still in my ears.'

The Master said, 'What words?'

The monk said, 'A sliver of moon flows with radiance, its light contains all phenomena.'

The Master said, 'A stream of parrots.'

Asked, 'What is the Dao (the Way, the fundamental principle of the universe)?'

The Master said, 'Perpetual from ancient times to the present.'

The monk said, 'There is no different path at present; those who are enlightened share the same path.'

The Master said, 'How do you understand it?'

The monk said, 'Stepping on the weight of the scale, it's as hard as iron.'

The Master said, 'Still a bit off.'

Asked, 'What is the great meaning of the Buddha Dharma (Buddhist teachings)?'

The Master said, 'Spring is cold, autumn is hot.'

The monk said, 'This student does not understand.'

The Master said, 'Autumn is hot, spring is cold.'

Asked, 'What is the family style of the Ancient Buddha?'

The Master said, 'Praise cannot reach it.'

Asked, 'What is a seamless stupa?'

The Master said, 'Wind cannot enter.'

The monk said, 'What is the person inside the stupa?'

The Master said, 'Large nostrils, head facing down.'

Ascending the Dharma seat, he said: 'When things and self merge in mysterious accord, the true function is revealed. Dharma is spiritually interconnected, each mind shines independently. Unfolding and retracting freely, appearing and disappearing without constraint. Sometimes it is utterly silent without a trace, sometimes it is vast and pervades all realms. Within the light of Prajna (wisdom), all things are manifested. Each mote of dust is like this, each thought is like this. What to say of Maudgalyayana (one of the Buddha's chief disciples known for his supernatural powers) and Sariputra (one of the Buddha's chief disciples known for his wisdom) possessing great supernatural powers? Arriving here, how would you grope for it?'

---

。參。

靈峰崇化珣禪師

問。知師久蘊囊中寶。今日當筵略借看。

師云。人逢好事精神出。馬遇寒霜氣力生。

問。如何佛法大意。

師云。山深水凍。

僧曰。如何趣向。

師云。雪冷霜寒。

問。驗人端的處。下口便知音。學人上來。請師不吝。

師云。好事不出門。

建州乾符大同院旺禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。鐵牛橫渡海。

僧曰。恁么則天衣嫡子。乳竇兒孫。

師云。石角夜穿山。

問。如何是祖師西來意。

師云。入市烏龜。

僧曰。意旨如何。

師云。得縮頭時且縮頭。

建中靖國續燈錄卷第十 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十一　　　［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬山清原山行思禪師第十二世

筠州大愚曉舜禪師法嗣

蔣山佛慧禪師

諱法泉。姓時氏。隨州隨縣人也。少嘗業儒。才器明敏。金依龍居山智門院信玘禪師出家。玘預夢法堂泉涌。翌日師至。因而名之。后習經業。比試圓具。遠造云居舜

【現代漢語翻譯】 現代漢語譯本 參。

靈峰崇化珣禪師

問：聽聞禪師您珍藏著無價之寶，今日在這法會之上，能否稍微借來一觀？

師云：人逢喜事精神煥發，馬遇寒霜則更顯其氣力。

問：如何是佛法的大意？

師云：山深水寒。

僧曰：如何才能領會趨向？

師云：雪冷霜寒。

問：在考驗人的關鍵時刻，一開口便知是否是同道中人。學人前來請教，還望禪師不吝賜教。

師云：好事不出門。

建州乾符大同院旺禪師

問：禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？

師云：鐵牛橫渡大海。

僧曰：如此說來，您是天衣義懷禪師的嫡傳弟子，乳竇禪師的後人。

師云：石角在夜裡穿山。

問：如何是祖師西來意（Bodhidharma's intention in coming from the West）？

師云：入市烏龜。

僧曰：其中意旨如何？

師云：能縮頭時且縮頭。

建中靖國續燈錄卷第十 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十一 ［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬山清原山行思禪師第十二世

筠州大愚曉舜禪師法嗣

蔣山佛慧禪師

諱法泉，姓時氏，隨州隨縣人也。少嘗業儒，才器明敏。金依龍居山智門院信玘禪師出家。玘預夢法堂泉涌。翌日師至。因而名之。后習經業。比試圓具。遠造云居舜

【English Translation】 English version Section.

Chan Master Xun of Lingfeng Chonghua

Asked: 'I have long heard that the Master possesses a treasure in his bag. Today, at this gathering, could you briefly lend it for us to see?'

The Master said: 'When people encounter good fortune, their spirits rise; when horses meet the cold frost, their strength is born.'

Asked: 'What is the great meaning of the Buddha-dharma (Buddha's teaching)?'

The Master said: 'The mountains are deep and the water is frozen.'

A monk said: 'How should one approach it?'

The Master said: 'The snow is cold and the frost is bitter.'

Asked: 'At the crucial moment of testing people, one knows whether they are kindred spirits as soon as they speak. A student has come to ask for instruction; I hope the Master will not be stingy.'

The Master said: 'Good deeds do not go beyond the gate.'

Chan Master Wang of Datong Monastery, Qianfu, Jianzhou

Asked: 'Whose tune does the Master sing? Whose lineage does your school of Chan (Zen) inherit?'

The Master said: 'An iron ox crosses the sea horizontally.'

The monk said: 'In that case, you are a direct descendant of Tianyi (Yihuai) and a descendant of Rudou.'

The Master said: 'A stone horn pierces the mountain at night.'

Asked: 'What is the meaning of Bodhidharma's (the first patriarch of Chan Buddhism) coming from the West?'

The Master said: 'A turtle entering the marketplace.'

The monk said: 'What is the meaning of that?'

The Master said: 'When it's time to retract your head, then retract your head.'

Continued Records of the Lamp, Jianzhong Jingguo Era, Volume 10 卍 New Supplement to the Buddhist Canon, Volume 78, No. 1556, Continued Records of the Lamp, Jianzhong Jingguo Era

Continued Records of the Lamp, Jianzhong Jingguo Era, Volume 11 [Compiled by Song Ming]

Compiled by Wei Bai, Abbot and Dharma-Transmitting Chan Master of Fayun Chan Monastery, Tokyo

The Section on Responses to Circumstances

Twelfth Generation of Chan Master Xingsi of Qingyuan Mountain, Lushan

Dharma Successor of Chan Master Xiaoshun of Dayu, Yunzhou

Chan Master Fohui of Jiangshan

His name was Faquan, and his family name was Shi. He was from Suixian County, Suizhou. He studied Confucianism in his youth and was intelligent and quick-witted. He left home under Chan Master Xinqi of Zhimen Monastery on Yilong Mountain. Qi had a dream that a spring gushed forth from the Dharma Hall. The Master arrived the next day, and thus he was named. Later, he studied the scriptures and completed the precepts. He traveled far to Yunju Shun.

---

禪師法席。因示二祖禮拜因緣。擬答次。舜掩師口。從茲頓悟。

初住大明．千頃．靈巖．南明．蔣山五剎。左丞蔡卞．承旨蔡京。景仰問道。晚奉詔旨住大相國寺智海禪院。師問眾曰。赴智海。留蔣山。去就孰是。眾皆無對。師乃索筆為偈云。

非佛非心徒擬議。得皮得髓謾商量。

臨行珍重諸禪侶。門外千山正夕陽。

書畢坐逝。

問。達磨九年冷坐。未遇智音。和尚今日開堂。當爲何事。

師云。云生嶺上。

僧曰。學人未曉。

師云。杲日當天。

問。祖祖相傳傳祖印。師今得法嗣何人。

師云。丫角女子戴席帽。

僧曰。恁么則云居嫡子。韶石兒孫。

師云。多將甕響作鐘聲。

問。古人道。日面佛．月面佛。意旨如何。

師云。馬祖在江西。

僧曰。若不上來。焉知如是。

師云。粗餐易飽。僧展兩手。

師云。弄影藏頭。

問。三級浪高。如何一透。

師云。莫遭點額。

僧曰。恁么則風雷連四海。

師云。浪里看桃花。

問。古人說不到處。請師說。

師云。夫子入太廟。

僧曰。學人未曉。

師云。春暖柳條青。

問。如何

【現代漢語翻譯】 現代漢語譯本： 禪師在法席上，講述二祖慧可禮拜達摩祖師的因緣。正要回答時，舜遮住了禪師的口，禪師從此頓悟。 禪師最初住在五座寺廟：大明寺、千頃寺、靈巖寺、南明寺、蔣山寺。左丞蔡卞、承旨蔡京都非常景仰他，向他問道。晚年奉皇帝的詔令，住在大相國寺智海禪院。禪師問眾僧：『去智海禪院好，還是留在蔣山寺好？去還是留，哪個是對的？』眾僧都無法回答。禪師於是拿起筆寫了一首偈： 『非佛非心，徒勞地猜測議論；得到皮毛得到骨髓，也只是徒然地商量。' 『臨行之際，珍重各位禪友，門外千山，正值夕陽西下。』 寫完后，禪師坐化圓寂。 有僧人問：『達摩（Bodhidharma）祖師九年面壁冷坐，沒有遇到知音。和尚您今天開堂說法，應當做什麼事呢？』 禪師說：『云從山嶺上升起。』 僧人說：『學僧不明白。』 禪師說：『太陽當空照耀。』 有僧人問：『祖祖相傳，傳的是祖師的印記，師父您今天得法，是繼承了哪位祖師的法脈呢？』 禪師說：『頭上梳著丫角的小女孩戴著席帽。』 僧人說：『這麼說來，您是云居山的嫡系傳人，韶石山的兒孫了。』 禪師說：『常常把瓦甕的響聲當做鐘聲。』 有僧人問：『古人說，日面佛、月面佛，是什麼意思？』 禪師說：『馬祖（Mazu）在江西。』 僧人說：『如果不這樣問，怎麼知道是這樣呢？』 禪師說：『粗茶淡飯容易飽。』僧人伸出雙手。 禪師說：『藏頭露尾，弄巧成拙。』 有僧人問：『三級浪濤洶涌，如何才能穿透過去？』 禪師說：『不要被點額。』 僧人說：『這麼說來，風雷連線四海。』 禪師說：『在浪濤里看桃花。』 有僧人問：『古人說不到的地方，請師父您來說說。』 禪師說：『孔子進入太廟。』 僧人說：『學僧不明白。』 禪師說：『春風送暖，柳條變青。』 僧人問：『如何…？』

【English Translation】 English version: The Zen master, on the Dharma seat, spoke of the circumstances of the Second Ancestor Huike's bowing to Bodhidharma (達磨, founder of Zen Buddhism). Just as he was about to answer, Shun covered the master's mouth, and the Zen master had a sudden enlightenment from this. The Zen master initially resided in five temples: Daming Temple (大明寺), Qianqing Temple (千頃寺), Lingyan Temple (靈巖寺), Nanming Temple (南明寺), and Jiangshan Temple (蔣山寺). The Left Vice Minister Cai Bian (蔡卞) and the Imperial Edict Drafter Cai Jing (蔡京) both admired him greatly and asked him questions. In his later years, he received an imperial decree to reside in the Zhihai Chan Monastery (智海禪院) of the Great Xiangguo Temple (大相國寺). The Zen master asked the monks: 'Is it better to go to Zhihai Chan Monastery, or to stay at Jiangshan Temple? To go or to stay, which is right?' None of the monks could answer. The Zen master then picked up a brush and wrote a verse: 'Not Buddha, not mind, merely engaging in futile speculation and discussion;' 'Gaining the skin, gaining the marrow, merely engaging in futile deliberation.' 'As I depart, cherish all you fellow Zen practitioners; outside the gate, a thousand mountains, just as the setting sun descends.' After finishing writing, the Zen master passed away in a seated posture. A monk asked: 'Bodhidharma (達磨) sat facing the wall in silence for nine years, without encountering a kindred spirit. What should the master do today, opening the Dharma hall?' The Zen master said: 'Clouds rise from the mountain peaks.' The monk said: 'This student does not understand.' The Zen master said: 'The bright sun shines in the sky.' A monk asked: 'The ancestral seal is transmitted from ancestor to ancestor. From whom did the master inherit the Dharma today?' The Zen master said: 'A girl with pigtails wears a straw hat.' The monk said: 'In that case, you are a direct descendant of Yunju Mountain (云居山), a descendant of Shaoshi Mountain (韶石山).' The Zen master said: 'Often mistaking the sound of an earthenware jar for the sound of a bell.' A monk asked: 'The ancients said, 'Sun-faced Buddha, Moon-faced Buddha.' What is the meaning of this?' The Zen master said: 'Mazu (馬祖) is in Jiangxi.' The monk said: 'If I hadn't asked, how would I have known it was like this?' The Zen master said: 'A simple meal is easily filling.' The monk extended both hands. The Zen master said: 'Hiding the head and concealing the tail.' A monk asked: 'The waves are high on three levels. How can one break through?' The Zen master said: 'Don't get marked on the forehead.' The monk said: 'In that case, wind and thunder connect the four seas.' The Zen master said: 'Watching peach blossoms in the waves.' A monk asked: 'Please, Master, speak of what the ancients could not speak of.' The Zen master said: 'Confucius enters the Grand Temple.' The monk said: 'This student does not understand.' The Zen master said: 'The spring breeze is warm, and the willow branches turn green.' The monk asked: 'How...?'

---

是和尚家風。

師云。山前柏子吾親種。

僧曰。恁么則雲散家家月。春來處處花。

師云。嶺上樵人跣足行。

問。如何是西來的的意。

師云。揭衣過水。

僧曰。學人未會。

師云。拄扶橫擔。

問。如何是學人自己。

師云。一倒一起。

僧曰。莫只遮個便是也無。

師云。大眾笑你。

問。祖師未來時如何。

師云。月明東嶺上。

僧曰。來后如何。

師云。黃河輥底流。

問。祖師面壁。意旨如何。

師云。撐天拄地。

僧曰。便恁么去時如何。

師云。落七落八。

問。如何是賓中賓。

師云。去魏來秦。

僧曰。如何是賓中主。

師云。更無伴侶。

僧曰。如何是主中賓。

師云。少喜多嗔。

僧曰。如何是主中主。

師云。放過一著。

問。二祖立雪。意旨如何。

師云。三年逢一閏。

僧曰。為甚付法傳衣。

師云。村酒足人沽。

問。停橈罷棹時如何。

師云。寒沙翹白鷺。

僧曰。到岸后如何。

師云。戽水潑鴛鴦。

問。如何是道。

師云。

【現代漢語翻譯】 現代漢語譯本： 這是和尚的家風啊。 師父說：『山前的柏樹是我親自種的。』 僧人說：『這樣說來，就是雲散去後家家戶戶都沐浴在月光下，春天到來時處處都盛開著鮮花。』 師父說：『山嶺上的樵夫赤腳行走。』 僧人問：『什麼是西來（Bodhidharma從西方來到中國）的真意？』 師父說：『提起衣裳過河。』 僧人說：『弟子不明白。』 師父說：『拄著枴杖，橫著扁擔。』 僧人問：『什麼是學人（求道者）的自己？』 師父說：『一次倒下，一次起來。』 僧人說：『莫非就是這個嗎？』 師父說：『大家都在笑你。』 僧人問：『祖師（Bodhidharma）未來到中國時是什麼樣的？』 師父說：『月亮照亮東邊的山嶺。』 僧人說：『來之後又是什麼樣的？』 師父說：『黃河水在河底奔流。』 僧人問：『祖師（Bodhidharma）面壁（在少林寺面壁九年）的用意是什麼？』 師父說：『頂天立地。』 僧人說：『如果就這樣理解可以嗎？』 師父說：『不著邊際。』 僧人問：『什麼是賓中賓？』 師父說：『離開魏國來到秦國。』 僧人說：『什麼是賓中主？』 師父說：『沒有同伴。』 僧人說：『什麼是主中賓？』 師父說：『少喜多嗔。』 僧人說：『什麼是主中主？』 師父說：『放過一招。』 僧人問：『二祖（慧可）立雪（向Bodhidharma求法，在雪中站立）的用意是什麼？』 師父說：『三年遇到一個閏月。』 僧人問：『為什麼（Bodhidharma）要傳法傳衣（將法脈和袈裟傳給慧可）？』 師父說：『鄉村的酒足夠人們購買。』 僧人問：『停止劃船搖槳時是什麼樣的？』 師父說：『寒冷的沙灘上站著白鷺。』 僧人說：『到達岸邊后又是什麼樣的？』 師父說：『用水潑打鴛鴦。』 僧人問：『什麼是道？』 師父說：

【English Translation】 English version: This is the family tradition of a monk. The master said, 'The cypress trees in front of the mountain were planted by me personally.' The monk said, 'In that case, when the clouds dissipate, every household is bathed in moonlight, and when spring arrives, flowers bloom everywhere.' The master said, 'The woodcutter on the ridge walks barefoot.' The monk asked, 'What is the meaning of Bodhidharma's coming from the West?' The master said, 'Lift your clothes and cross the river.' The monk said, 'This disciple does not understand.' The master said, 'Holding a staff, carrying a pole across the shoulder.' The monk asked, 'What is the self of a student (seeker of the Way)?' The master said, 'Falling down once, getting up once.' The monk said, 'Is that all there is to it?' The master said, 'Everyone is laughing at you.' The monk asked, 'What was it like before Bodhidharma came?' The master said, 'The moon shines on the eastern ridge.' The monk said, 'What is it like after he came?' The master said, 'The Yellow River flows at the bottom.' The monk asked, 'What is the meaning of Bodhidharma facing the wall (meditating facing a wall for nine years at Shaolin Temple)?' The master said, 'Supporting the sky and propping up the earth.' The monk said, 'Is it okay to understand it like this?' The master said, 'Missing the mark completely.' The monk asked, 'What is a guest within a guest?' The master said, 'Leaving Wei and coming to Qin.' The monk said, 'What is a host within a guest?' The master said, 'Having no companions.' The monk said, 'What is a guest within a host?' The master said, 'Little joy, much anger.' The monk said, 'What is a host within a host?' The master said, 'Letting go of a move.' The monk asked, 'What is the meaning of the Second Patriarch (Huike) standing in the snow (seeking Dharma from Bodhidharma, standing in the snow)?' The master said, 'A leap month occurs every three years.' The monk asked, 'Why did Bodhidharma transmit the Dharma and the robe (passing on the Dharma lineage and the robe to Huike)?' The master said, 'The village wine is enough for people to buy.' The monk asked, 'What is it like when stopping rowing and paddling?' The master said, 'A white egret stands on the cold sand.' The monk said, 'What is it like after arriving at the shore?' The master said, 'Splashing water on mandarin ducks.' The monk asked, 'What is the Dao?' The master said:

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不道。

僧曰。為什麼不道。

師云。恐你會去。

僧曰。是何心行。師呵呵大笑。

問。如何是諸佛本源。

師云。金鞭敲玉鐙。

問。如何是佛。

師云。眉目分明。

問。如何是急切一句。

師云。火燒眉毛。

問。如何是不犯鋒铓句。

師云。秤錘落井。

師云。諸仁者。問話住得也。相挨相拶。進前退後。口裡喃喃地圖個甚麼。將謂宗門合有恁么事。諸人敗闕猶可。帶累山僧亦無分雪處。何故。諸人未發問時。猶較些子。才始出來。便知勿交涉。不見摩竭國內。土曠人稀。少室巖前。風高月冷。到遮里。豈假三寸。方解辨明。所以道。諸佛不出世。祖師不西來。龍樹馬鳴不敢論量。海藏龍宮不能詮註。雖然如是。若是明眼漢。一點也瞞他不得。後學初心。卒難摸𢱢。今日幸因判府侍郎為佛法主。山僧得與諸人相見。大眾。如今忽有人問相見底事。向他道什麼。若有道得底。出來吐露個訊息看。山僧為你證明。若也未知。今日已是藏隱不得。為諸人一時說破。乃擘開胸云。分明記取。

上堂云。春雪晴。春山青。白雲散處。啼鳥數聲。諸禪德還知么。聽著則塞卻你耳朵。覷著則瞎卻你眼睛。莫怪蔣山無意智。大家林下過余

【現代漢語翻譯】 現代漢語譯本 不道（不說）。

僧人問：為什麼不說？

師父說：恐怕你會領會去。

僧人問：這是什麼心行？師父呵呵大笑。

問：如何是諸佛本源？（諸佛的根本源頭是什麼？）

師父說：金鞭敲玉鐙。（用金鞭敲打玉製的馬鐙。）

問：如何是佛？（什麼是佛？）

師父說：眉目分明。（眉目清晰分明。）

問：如何是急切一句？（最緊要的一句話是什麼？）

師父說：火燒眉毛。（火燒眉毛。）

問：如何是不犯鋒铓句？（如何是不觸及鋒芒的一句話？）

師父說：秤錘落井。（秤砣掉進井裡。）

師父說：各位仁者，問話可以停止了。你們互相擠靠，前進後退，嘴裡嘟嘟囔囔地想得到什麼？以為禪宗里會有這樣的事嗎？你們失敗了也就算了，連累我老僧也無法辯解。為什麼呢？你們還沒發問的時候，還稍微好一點。剛一開口，就知道毫不相干。沒看見摩竭國內（Magadha，古印度王國），土地廣闊人煙稀少，少室山巖前（Shaoshi Mountain，禪宗祖庭所在地），風高月冷。到了這裡，難道需要三寸不爛之舌，才能辨別明白嗎？所以說，諸佛不出世，祖師不西來。龍樹（Nagarjuna，大乘佛教思想家）馬鳴（Ashvaghosa，大乘佛教思想家）不敢評論，海藏龍宮不能解釋。雖然是這樣，如果是明眼人，一點也瞞不過他。後學之人剛開始學習，很難摸索到頭緒。今天幸虧判府侍郎作為佛法的護持者，我老僧才能和各位相見。大眾，現在如果有人問相見這件事，該怎麼回答他呢？如果有人能說得出來，出來透露個訊息看看。我老僧為你證明。如果還不知道，今天已經無法隱藏了，為各位一時說破。於是敞開胸懷說：分明記取。

上堂說法：春雪放晴，春山青翠。白雲消散的地方，傳來幾聲鳥鳴。各位禪德還知道嗎？聽著就堵塞你的耳朵，看著就弄瞎你的眼睛。不要怪蔣山（Jiang Mountain，山名）沒有智慧，大家在林下度過餘生。

【English Translation】 English version Not speaking.

The monk asked: Why not speak?

The master said: I'm afraid you'll understand.

The monk asked: What is this state of mind? The master laughed heartily.

Asked: What is the original source of all Buddhas? (What is the fundamental source of all Buddhas?)

The master said: A golden whip strikes a jade stirrup. (A golden whip strikes a jade stirrup.)

Asked: What is Buddha? (What is Buddha?)

The master said: Eyes and features clear and distinct. (Eyes and features clear and distinct.)

Asked: What is the most urgent phrase? (What is the most urgent phrase?)

The master said: Fire burns the eyebrows. (Fire burns the eyebrows.)

Asked: What is a phrase that doesn't offend the sharp edge? (What is a phrase that doesn't touch the sharp edge?)

The master said: A weight falls into the well. (A weight falls into the well.)

The master said: Dear friends, the questioning can stop now. You are crowding and pushing each other, advancing and retreating, muttering in your mouths, what are you trying to get? Do you think there are such things in the Zen school? It's one thing if you fail, but it implicates this old monk, and there's no way to explain it. Why? When you haven't asked the questions, it's still a little better. As soon as you open your mouths, you know it's irrelevant. Haven't you seen that in the country of Magadha (Magadha, an ancient Indian kingdom), the land is vast and the population is sparse, and in front of Shaoshi Mountain (Shaoshi Mountain, the ancestral home of Zen Buddhism), the wind is high and the moon is cold. When you get here, do you need a three-inch tongue to distinguish clearly? Therefore, it is said that the Buddhas do not appear in the world, and the patriarchs do not come from the West. Nagarjuna (Nagarjuna, a Mahayana Buddhist thinker) and Ashvaghosa (Ashvaghosa, a Mahayana Buddhist thinker) dare not comment, and the Dragon Palace of the Sea Treasury cannot explain it. Although it is like this, if you are a clear-eyed person, you can't hide anything from him. Beginners find it difficult to grasp the essentials. Today, thanks to the Prefectural Vice-Minister as the protector of the Buddha Dharma, this old monk can meet with you all. Everyone, now if someone asks about this meeting, what should you say to him? If anyone can say it, come out and reveal the message. This old monk will vouch for you. If you still don't know, it can't be hidden today, so I'll break it open for you all at once. Then, opening his chest, he said: Clearly remember it.

Ascending the hall to preach: The spring snow clears, the spring mountains are green. Where the white clouds scatter, several bird calls are heard. Do you Zen practitioners know? Listening to it will block your ears, and looking at it will blind your eyes. Don't blame Jiang Mountain (Jiang Mountain, mountain name) for not having wisdom, everyone spends the rest of their lives under the trees.

---

生。

上堂云。來不來。去不去。腳下須彌山。腦後擎天柱。大藏不能宣。佛眼不敢覷。諸高德。漸老逢春解惜春。昨夜飛花落無數。

上堂。𦘕一圓相。以手托起云。諸仁者。還見么。迢迢從海出。漸漸入云衢。諸人若也未見。莫道南明長老措大相。卻于寶花王座上念中秋月詩。若也見得。此夜一輪滿。清光何處無。

上堂。顧左右云。南天臺。北五臺。莫錯會。

上堂云。要去不得去。要住不得住。打破大散關。脫卻娘生褲。諸仁者。若到臘月三十日。旦道用個什麼。良久。云。柳絮隨風。自西自東。

䖍州慈雲院修惠圓照禪師

問。牛頭未見四祖時如何。

師云。青山藏不得。

僧曰。見后如何。

師云。明月合相容。

問。古鏡未磨時如何。

師云。分明雖對容。

僧曰。磨后如何。

師云。好醜不藏人。

問。上根人來。師還接否。

師云。接。

僧曰。未審如何接。

師云。教伊為下下根人。

僧曰。為什麼如是。

師云。量才補職。

僧曰。如何是為人一句。

師云。無言不當啞。

問。如何是和尚接人一句。

師云。真金不混水。

僧曰。

【現代漢語翻譯】 現代漢語譯本 生。

禪師上堂說法時說：『來不來，去不去，腳下是須彌山（Mount Sumeru，佛教宇宙觀中的聖山），腦後頂著擎天柱。大藏經（Tripitaka，佛教經典的總稱）也無法完全宣說，佛眼也不敢輕易窺視。各位高德之人，漸漸老去才懂得珍惜春天，就像昨夜飛花飄落無數。』

禪師上堂，畫了一個圓相，用手托起說：『各位仁者，看見了嗎？遠遠地從海中升起，漸漸地進入雲霄。各位如果還沒看見，就不要說我南明長老像個迂腐的讀書人，竟然在寶花王座上吟誦中秋月亮的詩句。如果已經看見了，那麼今夜一輪圓滿的明月，哪裡沒有它的清光呢？』

禪師上堂，環顧左右說：『南天臺（Mount Tiantai，位於中國南方），北五臺（Mount Wutai，位於中國北方），不要錯會了。』

禪師上堂說：『要離開卻不能離開，要留下卻不能留下。打破大散關（Dashan Pass，中國古代的關隘名），脫掉娘生褲。各位仁者，如果到了臘月三十日（除夕），要說什麼才好呢？』停頓了很久，說：『柳絮隨風飄，從西到東任飄搖。』

虔州慈雲院的修惠圓照禪師

有僧人問：『牛頭（Niutou，指牛頭宗，禪宗的一個支派）在沒有見到四祖（Fourth Patriarch，指禪宗四祖道信）時是什麼樣的？』

禪師說：『青山也藏不住。』

僧人說：『見到之後呢？』

禪師說：『明月與天空相互容納。』

僧人問：『古鏡未磨時是什麼樣的？』

禪師說：『分明地照著容貌。』

僧人說：『磨后呢？』

禪師說：『好醜都無法隱藏。』

僧人問：『上根器的人來了，禪師您還接引嗎？』

禪師說：『接引。』

僧人說：『不知如何接引？』

禪師說：『教他做下下根器的人。』

僧人說：『為什麼這樣？』

禪師說：『量才而授職。』

僧人說：『如何是為人說法的一句？』

禪師說：『不說話就顯得像啞巴。』

僧人問：『如何是和尚接引人的一句話？』

禪師說：『真金不與水相混。』

僧人說：

【English Translation】 English version Birth.

The master ascended the hall and said: 'Coming or not coming, going or not going, under your feet is Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), behind your head is the pillar supporting the sky. The Tripitaka (Tripitaka, the complete collection of Buddhist scriptures) cannot fully proclaim it, and the Buddha's eye dares not easily gaze upon it. All you virtuous ones, as you gradually grow old, you understand how to cherish the spring, just like the countless flying flowers that fell last night.'

The master ascended the hall, drew a perfect circle, and held it up with his hand, saying: 'All you benevolent ones, do you see it? It rises far away from the sea, gradually entering the clouds. If you haven't seen it, don't say that I, the old abbot of Nanming, am like a pedantic scholar, reciting poems about the Mid-Autumn Moon on the precious lotus throne. If you have seen it, then tonight, with the full moon, where is there no its clear light?'

The master ascended the hall, looked around and said: 'South Tiantai (Mount Tiantai, located in southern China), North Wutai (Mount Wutai, located in northern China), don't misunderstand.'

The master ascended the hall and said: 'Wanting to leave but unable to leave, wanting to stay but unable to stay. Break through Dashan Pass (Dashan Pass, an ancient Chinese pass), take off the pants you were born with. All you benevolent ones, if you reach the thirtieth day of the twelfth lunar month (New Year's Eve), what should you say?' After a long pause, he said: 'Willow catkins drift with the wind, from west to east, drifting as they please.'

Zen Master Xiuhui Yuanzhao of Ciyun Monastery in Qianzhou

A monk asked: 'What was Niutou (Niutou, referring to the Niutou School, a branch of Zen Buddhism) like before he met the Fourth Patriarch (Fourth Patriarch, referring to the Fourth Zen Patriarch Daoxin)?'

The master said: 'Green mountains cannot hide it.'

The monk said: 'What about after meeting him?'

The master said: 'The bright moon and the sky accommodate each other.'

The monk asked: 'What is an ancient mirror like before it is polished?'

The master said: 'It clearly reflects the face.'

The monk said: 'What about after polishing?'

The master said: 'Good and bad cannot be concealed.'

The monk asked: 'If a person of superior capacity comes, will the master still receive him?'

The master said: 'Receive him.'

The monk said: 'I don't know how to receive him?'

The master said: 'Teach him to be a person of the lowest capacity.'

The monk said: 'Why is that?'

The master said: 'Appoint positions according to talent.'

The monk said: 'What is a phrase for speaking on behalf of others?'

The master said: 'Not speaking makes one seem like a mute.'

The monk asked: 'What is a phrase for the monk receiving people?'

The master said: 'True gold does not mix with water.'

The monk said:

---

乞師再接。

師云。展手即迷源。

問。祖意教意。是同是別。

師云。海深龍臥穩。

僧曰。未審意旨如何。

師云。桐長鳳巢高。

上堂。良久。云。若論此事。唯佛與佛乃能知之。諸人還知么。慈雲今日為你諸人開大智門。入總持藏。示你諸人無價珍。諸人還識么。遂拈拄杖云。遮個豈不是無價珍。一人有一個。自是諸人不肯承當。若承當得去。頭頭應用。取捨由己。十二時中使之不竭。用之不盡。若也用之不得。一任懷寶迷邦。向外馳求。蹈破草鞋。虛生浪死。卓一下。

上堂云。上士一決一切了。中下多聞多不信。大眾。上士一決。決個什麼。中下不信。不信個什麼。不須信。不須決。今朝又是季秋月。看看籬下菊花黃。待到重陽與君折。輾山茶。大家啜。何須更要趙州說。久立。

上堂。良久。云。大眾會么。五月十五日即不問你。且道葫蘆里走馬一句作么生道。直饒道得。也是渴鹿逐陽𦦨。

上堂云。菩提達磨。口能招禍。聖諦議中。梁王勘破。皈到少林。九年壁坐。退己讓人。萬無一個。珍重。

上堂云。片月浸寒潭。微云滿空碧。若於達道人。好個真訊息。還有達道人么。微云穿過你髑髏。片月觸著你鼻孔。珍重。

建州崇

【現代漢語翻譯】 現代漢語譯本：

乞師再次請求開示。 老師說：『一旦有所展現，即迷失了本源。』 問：『祖師的意旨和教義，是相同還是不同？』 老師說：『海深龍臥得安穩。』 僧人說：『不知老師的意旨如何？』 老師說：『梧桐樹高，鳳凰的巢也高。』 老師上堂說法，沉默良久，說：『若要論及此事，唯有佛與佛才能徹底瞭解。各位知道嗎？慈雲今日為你們開啟大智慧之門，進入總持（Dharani，總攬憶持一切法而不忘失的智慧）之藏，向你們展示無價之寶。各位認識嗎？』於是拿起拄杖說：『這個難道不是無價之寶嗎？每個人都有一個，只是各位不肯承擔。如果能夠承擔，處處都能應用，取捨由自己決定，十二時辰中使用它也不會枯竭，用之不盡。如果不能好好使用它，就任憑你懷抱寶藏卻在異國迷失方向，向外馳求，踏破草鞋，虛度一生，白白死去。』（敲擊一下） 老師上堂說法，說：『上等根器的人一旦決斷就一切都明白了，中下等根器的人聽得越多越不相信。』大眾，上等根器的人決斷，決斷什麼？中下等根器的人不相信，不相信什麼？不必相信，不必決斷。今天又是秋季的最後一個月了，看看籬笆下的菊花都開了。等到重陽節，摘下來和你們一起欣賞。碾碎山茶，大家一起品嚐。何必還要趙州禪師來說明呢？』站立良久。 老師上堂說法，沉默良久，說：『各位明白嗎？五月十五日的事情暫且不問你們。那麼，葫蘆里跑馬這句話該怎麼說呢？』即使說得出來，也像是乾渴的鹿追逐陽光下的熱氣一樣，毫無意義。 老師上堂說法，說：『菩提達磨（Bodhidharma，印度禪宗祖師）啊，口能招致禍患。在討論聖諦（Satya，佛教真理）時，被梁武帝（Emperor Wu of Liang）駁斥。於是回到少林寺，面壁九年。退讓自己，成全別人，這樣的人萬中無一。』珍重。 老師上堂說法，說：『一彎月亮浸在寒冷的深潭中，淡淡的雲彩佈滿碧藍的天空。對於通達真理的人來說，這是個很好的訊息。』有通達真理的人嗎？淡淡的雲彩穿過你的頭顱，一彎月亮觸碰到你的鼻孔。珍重。 建州崇慧禪師。

【English Translation】 English version:

The disciple begged the master for further instruction. The master said, 'The moment you display it, you are lost from the source.' Asked, 'Are the Patriarch's intention and the teachings the same or different?' The master said, 'The dragon sleeps soundly in the deep sea.' The monk said, 'I don't understand the master's intention.' The master said, 'The paulownia tree is tall, and the phoenix's nest is high.' The master ascended the hall and, after a long silence, said, 'If we are to discuss this matter, only a Buddha can truly know it. Do you all know? Today, Ciyun opens the gate of great wisdom for you all, enters the treasury of Dharani (Dharani, the wisdom of comprehensively remembering and retaining all dharmas without forgetting), and shows you all a priceless treasure. Do you all recognize it?' Then he picked up his staff and said, 'Isn't this a priceless treasure? Each person has one, but you all are unwilling to accept it. If you can accept it, you can use it everywhere, and the choice is yours. You can use it inexhaustibly throughout the twelve hours of the day. If you cannot use it well, then let yourself be lost in a foreign land while holding a treasure, seeking outwards, wearing out your straw sandals, wasting your life, and dying in vain.' (Strikes once) The master ascended the hall and said, 'A superior person resolves everything with one decision. Those of middling and lower capacity hear much but do not believe.' Great assembly, what does a superior person resolve? What do those of middling and lower capacity not believe? There is no need to believe, no need to resolve. Today is again the last month of autumn. Look at the chrysanthemums blooming under the fence. When the Double Ninth Festival arrives, we will pick them together and admire them. Grind camellia and let's all sip it. Why do we need Zhaozhou (Zhao Zhou, a famous Chan master) to explain it further?' Stood for a long time. The master ascended the hall and, after a long silence, said, 'Do you all understand? I won't ask you about the fifteenth day of the fifth month. Then, how should the phrase 'a horse running in a gourd' be expressed?' Even if you can say it, it is like a thirsty deer chasing after the heat haze in the sun, meaningless. The master ascended the hall and said, 'Bodhidharma (Bodhidharma, the founder of Zen Buddhism in India), his mouth can invite disaster. When discussing the Satya (Satya, Buddhist truth), he was refuted by Emperor Wu of Liang (Emperor Wu of Liang). So he returned to Shaolin Temple and sat facing the wall for nine years. To yield oneself and complete others, there is not one in ten thousand like this.' Treasure this. The master ascended the hall and said, 'A sliver of moon is immersed in the cold, deep pool. Thin clouds fill the azure sky. For those who have attained the Way, this is a good message.' Are there any who have attained the Way? Thin clouds pass through your skull, a sliver of moon touches your nose. Treasure this. Chonghui of Jianzhou.

---

梵余禪師

先住郭巖。問。臨濟喝。少遇智音。德山棒。難逢作者。和尚今日作么生。

師云。山僧被你一問。直得退身三步。脊背汗流。

僧曰。作家宗師。今日遭遇。

師云。一語傷人。千刀攪腹。

僧以手畫一畫。云。爭奈遮個何。

師云。草賊大敗。

問。恁么來底人。師還接否。

師云。孤峰無宿客。

僧曰。不恁么底人來。師還接否。

師云。灘峻不留船。

僧曰。恁么不恁么則且致。穿過髑髏一句作么生。

師云。堪笑亦堪悲。

問。如何是郭巖家風。

師云。密室寂寥無一物。生涯只在缽盂中。

僧曰。忽遇客來。如何祗待。

師云。百味珍羞。無過一飽。

僧曰。大眾承師供養也。

師云。食飽傷心。

師云。老僧尋常與諸人說禪說道。說佛說祖。只有末後一句。從來不曾動著。今日不惜兩莖眉毛。為諸人舉。良久。云。大眾。鷂子已過新羅。荒草覓甚呆鳩。

上堂云。直須向黑豆未生芽時構取。良久。召大眾云。劍去遠矣。

上堂云。煙雲澹盪。草木蕭疏。白蓮已謝寒塘。紅蓼正開古岸。籬邊黃菊。白露凝珠。巖桂飄香。清風匝地。諸人到遮里。且作么生

【現代漢語翻譯】 現代漢語譯本 梵余禪師

先前住在郭巖（Guoyan）。有僧人問道：『臨濟（Linji）的棒喝，很少遇到真正理解其中智慧的人；德山（Deshan）的棒打，難以碰到真正的行家。和尚您今天如何作為？』

梵余禪師說：『山僧我被你這一問，嚇得直退三步，後背都冒汗了。』

僧人說：『真正的宗師，今天終於遇到了。』

梵余禪師說：『一句話傷人，如同千刀攪動腹部。』

僧人用手畫了一下，說：『那這個又該如何應對呢？』

梵余禪師說：『草寇大敗。』

僧人問：『像這樣而來的人，師父您還接納嗎？』

梵余禪師說：『孤峰之上沒有留宿的客人。』

僧人說：『不像這樣而來的人，師父您還接納嗎？』

梵余禪師說：『水灘險峻，不會停留船隻。』

僧人說：『像這樣或不像這樣暫且不提，穿過髑髏（dúlóu，頭蓋骨）的一句話又該怎麼說？』

梵余禪師說：『可笑又可悲。』

僧人問：『什麼是郭巖（Guoyan）的家風？』

梵余禪師說：『密室寂靜空無一物，生活全在缽盂（bōyú，僧人化緣用的器皿）之中。』

僧人說：『忽然有客人來，如何招待？』

梵余禪師說：『各種美味佳餚，也不過是爲了吃飽肚子。』

僧人說：『大眾都承蒙師父您的供養。』

梵余禪師說：『吃飽了反而傷心。』

梵余禪師說：『老僧我平時和你們說禪論道，說佛說祖，只有最後一句話，從來不曾觸及。今天不惜捨棄兩根眉毛，為你們提出來。』停頓了很久，說：『各位，鷂子已經飛過新羅（Xinluo，古國名），在荒草中尋找什麼呆笨的鳩鳥呢？』

上堂說法時說：『必須要在黑豆還未生芽的時候就去構思。』停頓了很久，呼喚大家說：『劍已經離得很遠了。』

上堂說法時說：『煙雲飄渺，草木蕭疏。白蓮已經凋謝在寒冷的池塘，紅蓼正在古老的岸邊盛開。籬笆邊的黃菊花，白色的露珠凝結。巖桂飄散著香味，清風吹拂著大地。各位到了這裡，又該如何作為呢？』

【English Translation】 English version Chan Master Fanyu

He previously resided at Guoyan (Guoyan, name of a place). A monk asked, 'Linji's (Linji, a Chan master) shout and blow, rarely encounter wise ears; Deshan's (Deshan, a Chan master) stick, rarely meets a true master. What does the Master do today?'

The Master said, 'This old monk, upon being asked by you, retreated three steps, and sweat poured down my back.'

The monk said, 'A true master, encountered today.'

The Master said, 'A single word wounds a person like a thousand knives churning the stomach.'

The monk drew a circle with his hand and said, 'What about this?'

The Master said, 'The bandit army is utterly defeated.'

The monk asked, 'If someone comes like that, will the Master receive them?'

The Master said, 'The solitary peak has no overnight guests.'

The monk said, 'If someone doesn't come like that, will the Master receive them?'

The Master said, 'The steep shoal does not hold boats.'

The monk said, 'Let's put aside 'like that' or 'not like that' for now. What about a phrase that penetrates the skull (dúlóu, skull)?'

The Master said, 'Laughable and also pitiable.'

The monk asked, 'What is the family style of Guoyan (Guoyan, name of a place)?'

The Master said, 'The secret room is desolate and empty of everything; life is only within the alms bowl (bōyú, a bowl used by monks to collect alms).'

The monk said, 'If a guest suddenly arrives, how will you treat them?'

The Master said, 'All kinds of delicacies are no more than a full stomach.'

The monk said, 'The assembly receives the Master's offerings.'

The Master said, 'Being full hurts the heart.'

The Master said, 'This old monk usually talks to you about Chan, speaks of the Way, speaks of the Buddhas and speaks of the Patriarchs, but there is only one final phrase that I have never touched upon. Today, I will not hesitate to sacrifice my two eyebrows to bring it up for you all.' After a long pause, he said, 'Everyone, the hawk has already flown past Silla (Xinluo, an ancient kingdom). What are you looking for in the wild grass, you foolish turtledove?'

During an assembly, he said, 'You must conceive it when the black bean has not yet sprouted.' After a long pause, he called out to the assembly, 'The sword is far away.'

During an assembly, he said, 'The mist and clouds are light, the plants and trees are sparse. The white lotus has already withered in the cold pond, and the red smartweed is blooming on the ancient bank. The yellow chrysanthemums by the fence, white dew condenses into pearls. The osmanthus spreads its fragrance, and a clear breeze sweeps across the earth. When you all arrive here, what will you do?'

---

商量。良久。云。高著眼。

衡山澄信禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。甚處得此訊息。

僧曰。棲賢一箭。直射衡山。

師云。飽叢林。

杭州南山長耳相子良禪師

問。六門休歇時如何。

師云。坐家致仕。

僧曰。忽遇客來。如何祇待。

師云。爛嚼清風。細餐明月。

僧曰。學人有分也無。

師云。無下口處。

師云。鶯啼綠柳。鵲喜花枝。於斯薦得。觸處光輝。更有一般道理。防萠杜漸。居安慮危。咄。是何言歟。

建州開元瑩禪師

上堂云。有一面鏡。到處懸掛。凡聖不來。誰上誰下。遂拈拄杖云。遮個是拄杖子。那個是鏡。良久。云。萬古碧潭空界月。再三撈捷始應知。

上堂云。倏倏忽忽。東涌西沒。無害無傷。穿皮透骨。平等應用。非心非佛。拶破面門。個是何物。古人無端。謂遼天鶻。具眼者看取。力口希咄咄。以拂子擊禪床。下座。

越州天衣山在和禪師法嗣

杭州護國菩提志專禪師

問。遠離嘉禾勝境。已屆海昌道場。如何是不動尊。

師云。此去嘉禾不遠。

僧曰。恁么則往復無際。

師云。伶利衲僧。僧便喝。

師云。

【現代漢語翻譯】 商量，良久，（師）說：『高著眼。』

衡山澄信禪師

問：『師父唱的是誰家的曲子？宗風傳承自哪位祖師？』

師父說：『從哪裡得到這個訊息的？』

僧人說：『棲賢寺的一箭，直射衡山。』

師父說：『飽叢林（指你已經學了很多）。』

杭州南山長耳相子良禪師

問：『六根（六門）停止活動的時候，會是怎樣？』

師父說：『坐家致仕（指安然退休）。』

僧人說：『忽然有客人來，如何招待？』

師父說：『慢慢咀嚼清風，細細品嚐明月。』

僧人說：『學人有份嗎？』

師父說：『無下口處（指無法言說）。』

師父說：『鶯啼綠柳，鵲喜花枝，於此領悟，觸處光輝。更有一般的道理，防微杜漸，居安思危。咄！這是什麼話呢？』

建州開元瑩禪師

上堂說法時說：『有一面鏡子，到處懸掛。凡夫和聖人不來，誰上誰下？』於是拿起拄杖說：『這個是拄杖子，那個是鏡子。』停頓了很久，說：『萬古碧潭空界月，再三撈捷始應知（指真理難以輕易獲得）。』

上堂說法時說：『倏倏忽忽，東涌西沒。無害無傷，穿皮透骨。平等應用，非心非佛。拶破面門，個是何物？古人無端，謂遼天鶻。具眼者看取，力口希咄咄。』用拂子擊打禪床，下座。

越州天衣山在和禪師法嗣

杭州護國菩提志專禪師

問：『遠離嘉禾（地名，指嘉興）的勝境，已經到達海昌（地名，指海寧）的道場，如何是不動尊（指佛的化身）？』

師父說：『此去嘉禾不遠。』

僧人說：『這樣說來，往復沒有邊際。』

師父說：『伶利衲僧（指聰明的僧人）。』僧人便喝（一種禪宗的表達方式）。

師父說：

【English Translation】 After a long discussion, (the master) said: 'Keep your eyes high.'

Zen Master Chengxin of Mount Heng

Asked: 'Whose tune does the master sing? Whose lineage does the Dharma tradition inherit?'

The master said: 'Where did you get this news?'

The monk said: 'An arrow from Qixian Temple shoots straight at Mount Heng.'

The master said: 'Well-fed in the forest (meaning you have learned a lot).'

Zen Master Zi Liang of Chang Er Xiang of Nanshan, Hangzhou

Asked: 'What is it like when the six senses (six gates) cease to function?'

The master said: 'Retiring at home (meaning retiring peacefully).'

The monk said: 'If a guest suddenly arrives, how should I treat them?'

The master said: 'Slowly chew the clear breeze, carefully savor the bright moon.'

The monk said: 'Does the student have a share in this?'

The master said: 'There is no place to put your mouth (meaning it is beyond words).'

The master said: 'Orioles sing in the green willows, magpies rejoice on the flowering branches. If you realize it here, everywhere shines with glory. There is also a general principle: prevent problems before they arise, be mindful of danger while living in peace. Tut! What words are these?'

Zen Master Ying of Kaiyuan Temple, Jianzhou

Ascending the Dharma hall, he said: 'There is a mirror, hanging everywhere. If ordinary beings and sages do not come, who is above and who is below?' Then he picked up his staff and said: 'This is a staff, that is a mirror.' After a long pause, he said: 'The moon in the empty realm of the ancient green pool, only after repeatedly trying to scoop it up will you begin to understand (meaning the truth is not easily obtained).'

Ascending the Dharma hall, he said: 'Swiftly, suddenly, rising in the east and sinking in the west. Without harm or injury, piercing through skin and bone. Equally applied, neither mind nor Buddha. Cracking open the face, what is this thing? The ancients groundlessly called it a falcon of the Liao sky. Those with eyes, look and see, exert your strength and shout tut tut.' He struck the Zen platform with his whisk and descended.

Lineage of Zen Master Zai He of Tianyi Mountain, Yuezhou

Zen Master Zhizhuan of Huguo Bodhi Temple, Hangzhou

Asked: 'Having left the scenic beauty of Jiahe (place name, referring to Jiaxing), we have arrived at the dojo of Haichang (place name, referring to Haining). What is the immovable尊 (zun, honored one, referring to a manifestation of the Buddha)?'

The master said: 'It is not far from here to Jiahe.'

The monk said: 'In that case, the coming and going is without limit.'

The master said: 'Nimble monk.' The monk then shouted (a Chan expression).

The master said:

---

捧上不成龍。

問。朝蓋已臨於法座。請師直下演吾宗。

師云。平田萬頃當春色。

僧曰。學人未曉。

師云。野老謳歌正好聽。

僧曰。聽后如何。

師云。領前話。

上堂云。說即天地懸殊。不說即眼睫里藏身。眉毛上𨁝跳。說與不說。拈放一邊。舉起拄杖云。且道遮個是什麼。良久。云。𦘕月冷光現。卓地計初成。卓一下。下座。

饒州安國倧禪師法嗣

彭州慧日堯禪師

問。如何是第一義。

師云。只你問底。

僧曰。了了了時無可了。

師云。更說什麼。

僧曰。不虛此問。

師云。師子咬人。

問。如何是如來禪。

師云。海日輝光。

僧曰。如何是和尚禪。

師云。且領前話。

問。古者道。我有一句。待無舌人來。即向汝道。未審意旨如何。

師云。無影樹下好商量。僧禮拜。

師云。瓦解冰消。

師云。松風颯颯。細雨微微。紅日銜山。冰輪出海。照古照今。未嘗有間。目前無法。日用分明。法爾熾然。絲毫不立。人人具足。各各圓明。向諸人前。更說個什麼即得。良久云。參。

師于元祐七年十二月十七日示眾曰。只恁么。只恁么。

【現代漢語翻譯】 現代漢語譯本 捧著也變不成龍。

問：朝蓋（Zhaogai，指僧人）已經來到法座前，請禪師直接闡述您的宗義。

禪師說：一望無際的平田呈現出春天的景色。

僧人說：學僧不明白。

禪師說：鄉野老人的歌唱正好聽。

僧人說：聽了之後如何？

禪師說：領會之前的話。

上堂說法時說：說出來就天地懸殊，不說出來就像藏身於眼睫里，在眉毛上跳躍。說還是不說，放到一邊。舉起拄杖說：那麼，這個是什麼？良久，說：畫中的月亮顯現出清冷的光芒，最初的計劃已經完成。用拄杖敲擊一下，下座。

饒州安國倧禪師（An』guo Zongchanshi of Raozhou）的法嗣

彭州慧日堯禪師（Hui』ri Yaochanshi of Pengzhou）

問：如何是第一義？（Diyi yi，佛教用語，指最高的真理）

禪師說：就是你問的那個。

僧人說：了悟到最後就無可了悟。

禪師說：還說什麼呢？

僧人說：沒有白問。

禪師說：獅子咬人。

問：如何是如來禪？（Rulai chan，指佛的禪）

禪師說：海上的太陽光輝燦爛。

僧人說：如何是和尚禪？

禪師說：先領會之前的話。

問：古人說：我有一句話，等待沒有舌頭的人來，就對他說。不知道是什麼意思？

禪師說：在沒有影子的樹下好好商量。僧人禮拜。

禪師說：像瓦片破碎，冰塊消融。

禪師說：松風颯颯，細雨微微，紅日西沉，冰輪（Binglun，指月亮）從海上升起，照耀古今，從未間斷。眼前沒有固定的法，日常運用卻分明，自然而然地熾盛，絲毫不立文字。人人具足佛性，個個圓滿光明。在各位面前，還要說什麼呢？良久，說：參！

禪師在元祐七年十二月十七日對大眾說：就是這樣，就是這樣。

【English Translation】 English version You can't mold a dragon by holding it up.

Question: Zhaogai (a monk) has already arrived at the Dharma seat. Please, Master, directly expound your doctrine.

The Master said: Ten thousand acres of flat fields display the colors of spring.

The monk said: This student does not understand.

The Master said: The old farmers' songs are good to hear.

The monk said: What after listening?

The Master said: Comprehend the previous words.

Ascending the hall, he said: Speaking creates a vast difference between heaven and earth; not speaking is like hiding in the eyelashes, jumping on the eyebrows. Speaking or not speaking, put it aside. Raising his staff, he said: Then, what is this? After a long pause, he said: The moon in the painting reveals a cold light; the initial plan is complete. He struck the ground once and descended from the seat.

Dharma successor of Zen Master An』guo Zongchanshi of Raozhou

Zen Master Hui』ri Yaochanshi of Pengzhou

Question: What is the First Principle? (Diyi yi, the highest truth in Buddhism)

The Master said: It is what you are asking.

The monk said: When understanding is complete, there is nothing left to understand.

The Master said: What else is there to say?

The monk said: This question was not in vain.

The Master said: The lion bites people.

Question: What is Tathagata Zen? (Rulai chan, the Zen of the Buddha)

The Master said: The sun over the sea shines brilliantly.

The monk said: What is the abbot's Zen?

The Master said: First, comprehend the previous words.

Question: An ancient said: I have a saying, waiting for a person without a tongue to come, then I will tell you. I wonder what the meaning is?

The Master said: It is good to discuss under the shadowless tree. The monk bowed.

The Master said: Like tiles breaking and ice melting.

The Master said: The pine wind rustles, the fine rain is gentle, the red sun sets in the mountains, the ice wheel (Binglun, the moon) rises from the sea, illuminating the past and present, never ceasing. There is no fixed Dharma before our eyes, yet daily use is clear, naturally flourishing, without establishing a single word. Everyone is fully endowed with Buddha-nature, each is perfectly enlightened. Before you all, what else is there to say? After a long pause, he said: Investigate!

On the seventeenth day of the twelfth month of the seventh year of Yuan祐, the Master said to the assembly: Just like this, just like this.

---

好時節。言畢。趺坐而逝。荼毗。悉聞異香。斂骨得舍利五色。舌根不壞。

杭州承天傳宗禪師法嗣

饒州崇福禪院了禪師

問。大眾云臻。請師說法。

師云。青蓮不惜親分付。罕遇知音會破顏。

僧曰。一句無私。群心有賴。

師云。箇中端的旨。沙界共流通。

僧曰。若不臨滄海。焉知波浪寬。

師云。一派曹源水。時人被陸沈。

上堂云。遲日和風。柳皴桃綻。萬物發生之際。是般若流運之時。草木芬芳。園林秀媚。且道無影樹子抽條也未。遂拈拄杖云。看看。筑著梵王鼻孔。拶破帝釋眼睛。盡大地全是山僧。諸人無分。若也薦得。盡大地全是諸人。山僧無分。如或未然。打鼓普請看。

上堂云。云擁奇峰。水盈巨壑。橫扁舟于古岸。釣皓月于波心。紅尾錦鱗。儂家末事。驪珠荊璞。未足為珍。直饒撮土為金。何似轉凡成聖。大眾。凡聖賢愚。古今條例。作么生轉。良久。云。琉璃盞子人皆有。無著當時只為粗。

杭州承天寺守明禪師

問。布鼓當軒擊。家風略借看師云。眨上眉毛。

僧曰。與么則展陣開旗。

師云。伏惟。伏惟。

師云。劍輪飛處。好定綱宗。石火電光。眼中著屑。所以曹溪拈拂。已涉痕

【現代漢語翻譯】 現代漢語譯本：

『好時節。』說完，便結跏趺坐而逝。火化后，處處都聞到奇異的香味。收集遺骨，得到五色舍利（佛教聖物，高僧火化后的結晶體）。舌根沒有腐壞。

杭州承天傳宗禪師的法嗣

饒州崇福禪院了禪師

問：大眾雲集，請師父說法。

師父說：『青蓮（指佛陀）不吝惜親自分付，難得遇到知音能夠會心一笑。』

僧人說：『一句無私的話，讓大家都能有所依靠。』

師父說：『這其中的真正旨意，在整個世界共同流傳。』

僧人說：『如果不曾到過滄海，怎麼知道波浪的寬廣。』

師父說：『這一派曹源（六祖慧能）之水，現在的人卻被它淹沒了。』

上堂說法時說：『遲緩的陽光，柔和的春風，柳樹顯出皺紋，桃花綻放。萬物發生的時候，正是般若（智慧）流轉執行的時候。草木芬芳，園林秀麗嫵媚。那麼，無影樹的樹子抽條了嗎？』於是拿起拄杖說：『看看。筑著梵王（色界天之主）的鼻孔，拶破帝釋（忉利天之主）的眼睛。整個大地全都是山僧（指自己），各位沒有份。如果能夠領會，整個大地全都是各位的，山僧沒有份。如果還不明白，打鼓請大家來看。』

上堂說法時說：『雲彩擁抱著奇異的山峰，水盈滿了巨大的山谷。橫著小船在古老的岸邊，垂釣那皓潔的月亮在波心。紅尾的錦鯉，是我的末等之事。驪珠（黑龍的寶珠）和荊璞（未琢磨的美玉），都不足以作為珍寶。即使是撮土為金，又怎麼比得上轉凡成聖。』大眾，凡人、聖人、賢人、愚人，古今的條例，要怎麼轉變呢？良久，說：『琉璃盞子人人都有，無著禪師當時只是因為覺得它粗糙。』

杭州承天寺守明禪師

問：布鼓在當面敲擊，家風稍微借來看看。師父說：『眨上眉毛。』

僧人說：『這樣就是展開陣勢，樹起旗幟。』

師父說：『伏惟，伏惟。』

師父說：『劍輪飛舞的地方，好好地確定綱宗。石火電光，眼中落入灰塵。所以曹溪（六祖慧能）拈起拂塵，已經落入了痕跡。』

【English Translation】 English version:

'A good time.' Having said this, he sat in full lotus posture and passed away. After cremation, everywhere was filled with a strange fragrance. Collecting the bones, relics (Buddhist sacred objects, crystals after the cremation of high monks) of five colors were obtained. The root of the tongue did not decay.

Successor of Chan Master Chuanzong of Chengtian Temple in Hangzhou

Chan Master Liao of Chongfu Chan Monastery in Raozhou

Asked: The assembly has gathered, please Master, preach the Dharma.

The Master said: 'The blue lotus (referring to the Buddha) does not begrudge personally entrusting, it is rare to meet a kindred spirit who can break into a smile.'

A monk said: 'A selfless word, so that everyone can rely on.'

The Master said: 'The true meaning within this, circulates together throughout the world.'

A monk said: 'If you have not been to the Canghai (vast sea), how do you know the breadth of the waves.'

The Master said: 'This lineage of Caoyuan (Huineng, the Sixth Patriarch) water, people today are drowned by it.'

When ascending the hall to preach, he said: 'The slow sun, the gentle breeze, the willows show wrinkles, the peach blossoms bloom. When all things arise, it is the time when Prajna (wisdom) flows and operates. The grass and trees are fragrant, the gardens are beautiful and charming. So, has the seed of the shadowless tree sprouted?' Then he picked up his staff and said: 'Look. Striking the nostrils of Brahma (lord of the Form Realm), piercing the eyes of Indra (lord of the Trayastrimsa Heaven). The entire earth is all this mountain monk (referring to himself), you have no share. If you can understand, the entire earth is all of you, the mountain monk has no share. If you still do not understand, beat the drum and invite everyone to see.'

When ascending the hall to preach, he said: 'Clouds embrace strange peaks, water fills huge valleys. Mooring a small boat on the ancient shore, fishing for the bright moon in the heart of the waves. Red-tailed koi, are my last affairs. Lizhu (black dragon's pearl) and Jingpu (unpolished jade), are not enough to be treasures. Even if you turn earth into gold, how can it compare to transforming the mundane into the sacred.' The assembly, ordinary people, saints, sages, fools, ancient and modern regulations, how to transform? After a long while, he said: 'Everyone has a glass cup, Chan Master Wuzhuo only thought it was rough at the time.'

Chan Master Shouming of Chengtian Temple in Hangzhou

Asked: Striking the cloth drum in front of the face, slightly borrow a look at the family style. The Master said: 'Raise the eyebrows.'

A monk said: 'In this way, we are deploying the formation and raising the flag.'

The Master said: 'I respectfully submit, I respectfully submit.'

The Master said: 'Where the sword wheel flies, firmly establish the guiding principle. Sparks from flint, lightning flashes, dust falls into the eyes. Therefore, when Caoxi (Huineng, the Sixth Patriarch) picked up the whisk, he had already fallen into traces.'

---

瑕。雪嶺輥毬。急須著眼。若是行腳上士。本分禪流。縱教喝散白雲。衝開碧落。如斯受用。又屬建化門中。若也正令提綱。任是三頭六臂底出來。也須倒退三千里。參。

湖州鳳凰山護國仁王有從禪師

問。曇花已現人天仰。愿開金口副群機。

師云。白雲垂碧落。無處不為霖。

僧曰。便與么會時如何。

師云。裂轉鼻孔。

僧曰。不因伸請問。爭辨我師機。

師曰。用不著。

問。箭鋒相拄。笑殺衲僧。啐啄同時。千山萬水。不涉程途。請師速道。

師云。一二三四五。

僧曰。便是和尚為人處也。

師云。隨坑落塹。

僧曰。作家宗師。

師云。放你三十棒。

問。師今已受公侯命。知將何法報　君恩。

師云。南山云。北山雨。

僧曰。金枝永茂千年葉。寶祚長興萬萬春。

師云。買石得云饒。

師云。宗乘一舉。海辯難詮。祖令當行。要津無路。真如凡聖。皆是夢言。佛及涅槃。併爲增語。據此誠實之言。還可舉揚也無。既升此座。不可徒然。方便門中放一線道與諸人商量。且道十二時中如何趣向。若向遮里薦得。行住坐臥。任運施為。見聞覺知。隨緣應用。塵塵彌勒。剎剎善財。山

河大地。自己家風。妙明真心。非增非減。若能如是。方稱丈夫。久立。

鼎州大龍山德全禪師

問。如何是法身。

師云。聲前柏不散。

僧曰。學人便恁么時如何。

師云。句后覓無蹤。

蘇州崑山慧嚴海印禪師

問。柳垂堤畔。花發林間。如何顯道。

師云。兩彩一賽。

僧曰。自從一見桃花后。直至而今更不疑。

師云。你向什麼處見靈云。

僧曰。花開樹滿。花落枝空。

師云。放你三十棒。

真州長蘆智福祖印禪師法嗣

金陵清涼廣惠和禪師

問。如何是祖師西來意。

師云。須彌山北。

問。如何是學人自己。

師云。鐵圍山南。

問。如何是學人親切處。

師云。黑處看歷日。

問。如何是清凈法身。

師云。須彌頂上擊金錘。

問。如何是活人句。

師云。馬角換牛角。

僧曰。學人不會。

師云。牛蹄似馬蹄。

問。如何是和尚家風。

師云。白玉池邊金色花。

問。如何是佛法大意。

師云。鎖子兩頭搖。

問。祖祖相傳傳祖令。師今得法嗣何人。

師云。孔子元來是仲尼。

【現代漢語翻譯】 現代漢語譯本： 河大地（指整個世界）。自己家風（指本來的面目）。妙明真心（指覺悟的本心），非增非減。若能如是（如果能夠這樣認識），方稱丈夫（才可稱為大丈夫）。久立（站立良久）。

鼎州大龍山德全禪師

問：如何是法身（Dharmakaya，佛的法性之身）？

師云：聲前柏不散（在聲音響起之前，柏樹依然存在）。

僧曰：學人便恁么時如何（學人如果這樣理解，又該如何）？

師云：句后覓無蹤（話語說完之後，便無跡可尋）。

蘇州崑山慧嚴海印禪師

問：柳垂堤畔，花發林間，如何顯道（如何彰顯真理）？

師云：兩彩一賽（兩種色彩，一次比賽）。

僧曰：自從一見桃花后，直至而今更不疑（自從見到桃花之後，直到現在再無懷疑）。

師云：你向什麼處見靈云（Lingyun，人名）？

僧曰：花開樹滿，花落枝空（花開時樹木繁茂，花落時樹枝空空）。

師云：放你三十棒（打你三十棒）。

真州長蘆智福祖印禪師法嗣

金陵清涼廣惠和禪師

問：如何是祖師西來意（Bodhidharma，菩提達摩，從西方來到中國的意圖）？

師云：須彌山北（Mount Sumeru，須彌山，在須彌山的北面）。

問：如何是學人自己（學人自己是誰）？

師云：鐵圍山南（Cakravada，鐵圍山，在鐵圍山的南面）。

問：如何是學人親切處（學人最親切的地方在哪裡）？

師云：黑處看歷日（在黑暗中看日曆）。

問：如何是清凈法身（純凈的法身）？

師云：須彌頂上擊金錘（在須彌山頂上敲擊金錘）。

問：如何是活人句（充滿生機的話語）？

師云：馬角換牛角（用馬角換牛角）。

僧曰：學人不會（學人不懂）。

師云：牛蹄似馬蹄（牛蹄像馬蹄）。

問：如何是和尚家風（禪師的家風）？

師云：白玉池邊金色花（白玉池邊金色的花）。

問：如何是佛法大意（佛法的真諦）？

師云：鎖子兩頭搖（鎖鏈兩頭搖擺）。

問：祖祖相傳傳祖令，師今得法嗣何人（祖師代代相傳，禪師您現在師承何人）？

師云：孔子元來是仲尼（Confucius，孔子，孔子原來就是仲尼）。

【English Translation】 English version: The great river and earth (referring to the entire world). One's own family style (referring to one's original face). The wonderful and bright true mind (referring to the awakened original mind), neither increasing nor decreasing. If one can understand thus (if one can recognize in this way), then one can be called a true man (then one can be called a great person). Standing for a long time (standing for a long time).

Zen Master Dequan of Dalong Mountain in Dingzhou

Question: What is the Dharmakaya (the Dharma body of the Buddha)?

The Master said: The cypress remains before the sound (the cypress tree still exists before the sound arises).

The monk said: What if the student understands it this way?

The Master said: After the sentence, there is no trace to be found (after the words are spoken, there is no trace to be found).

Zen Master Haiyin of Huiyan in Kunshan, Suzhou

Question: Willows hang by the embankment, flowers bloom in the forest, how to reveal the Tao (how to manifest the truth)?

The Master said: Two colors, one competition (two colors, one competition).

The monk said: Since seeing the peach blossoms, I have had no doubts until now (since seeing the peach blossoms, I have had no doubts until now).

The Master said: Where did you see Lingyun (a person's name)?

The monk said: When the flowers bloom, the trees are full; when the flowers fall, the branches are empty (when the flowers bloom, the trees are lush; when the flowers fall, the branches are bare).

The Master said: I'll give you thirty blows (I'll hit you thirty times).

Dharma heir of Zen Master Zuyin of Zhifu in Changlu, Zhenzhou

Zen Master Guanghui He of Qingliang in Jinling

Question: What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China from the West)?

The Master said: North of Mount Sumeru (Mount Sumeru, north of Mount Sumeru).

Question: What is the student's own self (who is the student himself)?

The Master said: South of Mount Cakravada (Mount Cakravada, south of Mount Cakravada).

Question: Where is the student's most intimate place (where is the student's most intimate place)?

The Master said: Looking at the calendar in the dark (looking at the calendar in the dark).

Question: What is the pure Dharmakaya (the pure Dharma body)?

The Master said: Striking a golden hammer on the top of Mount Sumeru (striking a golden hammer on the top of Mount Sumeru).

Question: What is a living phrase (a phrase full of life)?

The Master said: Exchanging a horse's horn for an ox's horn (exchanging a horse's horn for an ox's horn).

The monk said: The student does not understand (the student does not understand).

The Master said: An ox's hoof is like a horse's hoof (an ox's hoof is like a horse's hoof).

Question: What is the Zen master's family style (the Zen master's family style)?

The Master said: Golden flowers by the jade pond (golden flowers by the jade pond).

Question: What is the great meaning of the Buddha-dharma (the true meaning of the Buddha-dharma)?

The Master said: Shaking both ends of the lock (shaking both ends of the chain).

Question: The ancestral decree is passed down from generation to generation. Who is the master's Dharma heir today (the ancestral decree is passed down from generation to generation. Who is the master's Dharma heir today)?

The Master said: Confucius was originally Zhongni (Confucius was originally Zhongni).

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問。一切賢聖皆以無為法而有差別。如何是無為法。

師云。今日有風兼有雨。

僧曰。如何是有為法。

師云。一年還有一年春。

問。霜風乍扇。祖令當行。當此之時。合談何事。

師云。翠竹竿竿翠。

僧曰。一句已分于黑白。祖令如何和得齊。

師云。青山點點青。

上堂云。達磨大師無端將一杓惡水潑在天下老宿頭上。直得天下老和尚說禪說道。南北紛紜。續𦦨聯芳。亙今亙古。山僧今日親遭一杓。升於此座。擺脫無門。揚千古之玄風。振一時之今范。良久。云。看看。山僧將一杓惡水潑向諸人頭上去也。還覺也無。如或不知。更看一杓。祖佛家風孰與知。西來訊息若何為。慇勤為報未歸客。月滿秋天霜冷時。參。

上堂云。一日復一日。日日催人老。寒則且圍爐。困乃和衣倒。奉報往來人。家中元有寶。家內不曾尋。拄棒緣門討。任使討過年。辛苦生煩惱。不如歸去來。去卻門前草。復云。諸禪德。盡十方世界是草。作么生去。皈堂喫茶。

上堂云。多日天晴。今朝下雨。大地山河。無不皆普。三時打鐘。二時打鼓。處處分明。頭頭薦取。復拈拄杖云。諸禪德。還會么。三世諸佛盡在里許。拍禪床一下。

湖州報本蘭禪師法嗣

【現代漢語翻譯】 現代漢語譯本： 問：一切賢聖都是通過無為法而有所差別的，什麼是無為法呢？ 師父說：今日有風又有雨。 僧人問：什麼是有為法呢？ 師父說：一年還有一年的春天。 問：寒霜勁風剛一吹動，祖師的法令和就要施行，在這個時候，應該談論什麼呢？ 師父說：翠竹一竿竿都是翠綠的。 僧人說：一句已經分清了黑白，祖師的法令和如何才能調和一致呢？ 師父說：青山一點點都是青色的。 上堂說法時說：達磨大師（Bodhidharma，禪宗始祖）無緣無故地將一瓢髒水潑在天下老修行們的頭上，使得天下老和尚們談禪論道，南北兩派爭論紛紛，後代接連不斷，從古至今都是如此。我今天也親身遭遇一瓢髒水，登上這個座位，擺脫困境無門，發揚千古的玄妙之風，樹立一時的榜樣。良久，說：看看，我將一瓢髒水潑向你們的頭上去啦，還感覺到嗎？如果不知道，再看一瓢。祖師佛家的家風有誰能知曉？西來的訊息又該如何理解？慇勤地告訴那些尚未歸來的人，月亮正圓的秋天，寒霜正冷的時候。參悟吧！ 上堂說法時說：一日又一日，日日催人衰老。寒冷了就圍著火爐，睏倦了就和衣而臥。告訴往來的人們，家中原本就有寶貝。在家中不曾尋找，卻拄著枴杖在門外討要。任憑你討要過了一年又一年，只是辛苦地徒增煩惱。不如歸去吧，去掉門前的雜草。又說：各位禪師，整個十方世界都是草，要如何去除呢？回禪堂喝茶去吧。 上堂說法時說：多日晴朗，今天下雨了，大地山河，無不普遍得到滋潤。三個時辰打鐘，兩個時辰打鼓，處處分明，個個都能領會。又拿起拄杖說：各位禪師，明白了嗎？三世諸佛（Three Buddhas，指過去、現在、未來三世的一切佛）都在這裡面。拍了一下禪床。 湖州報本蘭禪師的法嗣

【English Translation】 English version: Question: All sages and saints are differentiated by the unconditioned dharma (Wuwei fa, unconditioned dharma). What is the unconditioned dharma? The Master said: Today there is wind and rain. A monk asked: What is the conditioned dharma? The Master said: Each year there is another spring. Question: When the frost wind suddenly blows and the ancestral decree is about to be carried out, what should we discuss at this time? The Master said: The green bamboos are green, one after another. The monk said: A single sentence has already distinguished black from white. How can the ancestral decree be harmonized? The Master said: The green mountains are green, dot by dot. Ascending the hall, he said: Bodhidharma (Damo dashi, founder of Zen Buddhism) groundlessly splashed a ladle of dirty water on the heads of all the old practitioners in the world, causing the old monks in the world to talk about Chan (Chan, Zen Buddhism) and discuss the Way, with disputes between the North and South schools, and successive generations continuing from ancient times to the present. Today, I have personally encountered a ladle of dirty water, ascending this seat with no way to escape, promoting the profound wind of the ages and establishing a model for the present. After a long pause, he said: Look, I am splashing a ladle of dirty water on your heads. Do you feel it? If you do not know, look at another ladle. Who knows the family style of the ancestral Buddhas? What is the message from the West? Earnestly tell those who have not yet returned that it is the time of the full moon in autumn when the frost is cold. Contemplate! Ascending the hall, he said: Day after day, each day urges people to grow old. When it is cold, huddle around the stove; when sleepy, lie down with clothes on. Tell those who come and go that there is originally a treasure in the home. Not seeking it within the home, but relying on a staff to beg at the door. Even if you beg for years, you only suffer and create煩惱(fan nao, afflictions). It is better to return home and remove the weeds in front of the door. Again, he said: All you Chan practitioners, the entire ten directions world is grass. How do you remove it? Return to the meditation hall for tea. Ascending the hall, he said: After many days of sunshine, it is raining today. The great earth and rivers are universally moistened. The bell is struck three times, and the drum is beaten two times. Everywhere is clear, and everyone can understand. Again, he picked up his staff and said: All you Chan practitioners, do you understand? The Buddhas of the three times (San shi zhu fo, Buddhas of the past, present and future) are all here. He struck the meditation platform once. Successor of Zen Master Lan of Baoben Temple in Huzhou

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福州中際可遵禪師

示眾云。禾山普化忽顛狂。打鼓搖鈴戲一場。劫火洞然宜煮茗。嵐風大作好乘涼。四蛇同篋看他弄。二鼠侵藤不自量。滄海月明何處去。廣寒金殿白銀床。咄。下座。

上堂云。昨夜依俙春夢中。可遵慧可忽相逢。臂疼腳冷雙眉皺。遂喝云。山僧夢見祖師。過犯彌天。汝等諸人還曾夢見么。又喝一喝。便下座。

上堂云。咄。咄。咄。井底啾啾是何物。直饒三千大千。也只是個鬼窟。咄。

上堂云。昨夜四更起來。呵呵大笑不歇。幸然好一覺睡。霜鐘撞作兩橛。

越州稱心山守明禪師法嗣

洪州承天上藍院光寂禪師

問。為　國開堂。有何施設。

師云。栴檀林秀。薝蔔花香。

僧曰。雷音一震。萬物生芽。

師云。飽足觀光。

上堂。橫按拄杖云。大眾還識上藍老漢么。眼似木𣔻。口如匾擔。無問精粗。不知咸澹。與么住持。百千過犯。諸禪德。眾中還有人為山僧懺悔底么。良久。云。氣急殺人。卓拄杖。下座。

潭州大溈山密印宥禪師法嗣

廬山歸宗慧通禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。今日新授請。

僧曰。畢竟如何。師便打。

問。如何是涵蓋乾坤句。

【現代漢語翻譯】 現代漢語譯本：

福州中際可遵禪師

開示大眾說：『禾山普化（Heshan Puhua，人名）忽然發狂，打鼓搖鈴，像演戲一樣。即使劫火洞然（jie huo dong ran，世界末日的大火），也適合煮茶；即使嵐風大作（lan feng da zuo，強烈的山風），也適合乘涼。四條毒蛇同在一個箱子里，看他如何玩弄；兩隻老鼠侵蝕藤蔓，真是不自量力。滄海明月，該往何處去？當然是廣寒宮的金殿銀床。』 咄（duo，語氣詞）！下座。

上堂說法：『昨夜依稀在春夢中，可遵（Kezun，禪師自稱）與慧可（Huike，禪宗二祖）忽然相逢。手臂疼，腳也冷，雙眉緊皺。』於是喝道：『山僧夢見祖師，過錯彌天。你們這些人可曾夢見過嗎？』又喝一聲，便下座。

上堂說法：『咄（duo，語氣詞）！咄（duo，語氣詞）！咄（duo，語氣詞）！井底啾啾叫的是什麼東西？即使是三千大千世界，也只是個鬼窟。』 咄（duo，語氣詞）！

上堂說法：『昨夜四更天起來，呵呵大笑不止。幸好又好好地睡了一覺，霜鐘撞得斷成兩截。』

越州稱心山守明禪師的法嗣

洪州承天上藍院光寂禪師

問：『為國家開設法堂，有什麼樣的設施？』

禪師說：『栴檀林（zhan tan lin，檀香樹林）秀美，薝蔔花（zhan bu hua，梔子花）芬芳。』

僧人說：『雷音一震，萬物生芽。』

禪師說：『飽足地觀看光明。』

上堂說法，橫著拄著拄杖說：『大眾還認識上藍（Shanglan，寺院名）的老漢嗎？眼睛像木𣔻（mu li，木製的李子），嘴巴像扁擔。無論問的是精細還是粗略的問題，都不知道是咸還是淡。這樣住持寺院，犯下百千過錯。各位禪德，大眾中還有人為山僧懺悔的嗎？』良久，說：『氣都喘不過來了，』 卓拄杖，下座。

潭州大溈山密印宥禪師的法嗣

廬山歸宗慧通禪師

問：『禪師唱的是誰家的曲調？宗風傳承自哪位祖師？』

禪師說：『今日才新接受邀請。』

僧人說：『究竟如何？』禪師便打。

問：『什麼是涵蓋乾坤句？』

【English Translation】 English version:

Chan Master Kezun of Zhongji Temple in Fuzhou

Addressing the assembly, he said: 'Heshan Puhua (name of a person) suddenly went mad, beating drums and shaking bells like in a play. Even if the kalpa fire (jie huo, fire at the end of the world) is blazing, it is suitable for brewing tea; even if the mountain wind (lan feng, strong mountain wind) is strong, it is good for enjoying the cool. Four poisonous snakes are in the same box, see how he plays with them; two mice are gnawing at the vine, truly overestimating themselves. Where should the bright moon over the vast sea go? Of course, to the golden palace and silver bed in the Guanghan Palace (Guanghan Palace, the Moon Palace).' Dui (exclamation)! Step down from the seat.

Ascending the hall, he said: 'Last night, vaguely in a spring dream, Kezun (Kezun, the Chan master referring to himself) suddenly met Huike (Huike, the Second Patriarch of Chan Buddhism). Arms aching, feet cold, eyebrows furrowed.' Then he shouted: 'This monk dreamed of the Patriarch, with faults reaching the sky. Have you all ever dreamed of him?' He shouted again and then stepped down from the seat.

Ascending the hall, he said: 'Dui (exclamation)! Dui (exclamation)! Dui (exclamation)! What is chirping at the bottom of the well? Even if it is the three thousand great thousand worlds, it is just a ghost cave.' Dui (exclamation)!

Ascending the hall, he said: 'Last night, I got up at the fourth watch and laughed non-stop. Fortunately, I had a good sleep again, and the frost bell was broken into two pieces.'

Successor of Chan Master Shouming of Chengxin Mountain in Yuezhou

Chan Master Guangji of Chengtian Temple on Shanglan Mountain in Hongzhou

Asked: 'Opening a Dharma hall for the country, what kind of facilities are there?'

The Chan master said: 'The sandalwood forest (zhan tan lin, sandalwood forest) is beautiful, and the zhanbu flower (zhan bu hua, gardenia) is fragrant.'

The monk said: 'With the thunderous sound, all things sprout.'

The Chan master said: 'Satisfied, observe the light.'

Ascending the hall, holding the staff horizontally, he said: 'Does the assembly still recognize the old man of Shanglan (Shanglan, name of the temple)? Eyes like wooden plums (mu li, wooden plums), mouth like a carrying pole. No matter what is asked, whether refined or coarse, he does not know whether it is salty or bland. Maintaining the temple like this, committing hundreds of thousands of faults. Worthy Chan practitioners, is there anyone in the assembly who will repent for this monk?' After a long silence, he said: 'I'm out of breath!' He struck the staff and stepped down from the seat.

Successor of Chan Master You of Miyin Temple on Dawei Mountain in Tanzhou

Chan Master Huitong of Guizong Temple on Mount Lu

Asked: 'Whose tune does the Chan master sing? Whose ancestral style is inherited?'

The Chan master said: 'Today, I have just received the invitation.'

The monk said: 'What is it after all?' The Chan master then struck him.

Asked: 'What is the phrase that covers the universe?'

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師云。日出東方夜落西。

僧曰。如何是截斷眾流句。

師云。鐵山橫在路。

僧曰。如何是隨波逐浪句。

師云。船子下揚州。

問。如何是塵塵三昧。

師云。灰飛火亂。

僧曰。如何是佛法大意。

師云。黃河水出崑崙觜。

問。十二時中如何履踐。

師云。鐵牛步春草。

問。只履西歸。當爲何事。

師云。為緣生處樂。不是厭他鄉。

僧曰。如何是當面事。

師云。眼下鼻頭垂。

問。如何是祖師西來意。

師云。過後思君子。

師云。心隨相起。見自塵生。了見本心。知心無相。即十方剎海。唸唸圓明。無量法門。心心周匝。夫如是者。何假覺城東際。參見文殊。樓閣門開。方親彌勒。所以道。一切法門無盡海。同會一法道場中。拈起拄杖云。遮個是一法。那個是道場。遮個是道場。那個是一法。良久。云。看看。拄杖子穿過諸人髑髏。須彌山拶破諸人鼻孔。擊香臺一下。云。且向遮里會取。

上堂云。從無入有易。從有入無難。有無俱盡處。且莫自顢頇。不顢頇。舉來看。寒山拾得禮豐干。珍重。

上堂云。鐘鼓聲不到。不到聲不知。不知聲不會。不會不思議。

【現代漢語翻譯】 現代漢語譯本 師父說：『太陽從東方升起，夜晚向西方落下。』 僧人問：『什麼是截斷眾流之句？』（比喻超越一切，獨闢蹊徑的境界） 師父說：『鐵山橫在路中央。』 僧人問：『什麼是隨波逐浪之句？』（比喻順應世俗，隨遇而安的狀態） 師父說：『船伕下揚州。』 問：『什麼是塵塵三昧？』（指在一切微細事物中皆能證悟真理的境界） 師父說：『灰燼飛揚，火焰繚亂。』 僧人問：『什麼是佛法的大意？』（指佛法的根本宗旨） 師父說：『黃河之水出自崑崙山之口。』 問：『一天十二個時辰中，如何修行？』 師父說：『鐵牛踏著春草。』 問：『達摩祖師只穿著一隻鞋西歸，這代表什麼？』 師父說：『因為出生的地方快樂，不是厭惡其他地方。』 僧人問：『什麼是當面之事？』（指當下最真實、最直接的體驗） 師父說：『眼睛下面，鼻子垂著。』 問：『什麼是祖師西來意？』（指禪宗的根本宗旨，即直指人心，見性成佛） 師父說：『過後思念君子。』 師父說：『心隨外相而動，見解由塵世而生。了悟本心，明白心本無相，那麼十方世界，唸唸都是圓滿光明。無量的法門，心心相連，周遍一切。如果能夠這樣，又何必到覺城東邊，去參見文殊菩薩（Wisdom Bodhisattva）？樓閣大門打開，才去親近彌勒菩薩（Maitreya Bodhisattva）？所以說，一切法門如無盡之海，共同匯聚於一法道場之中。』 師父拿起拄杖說：『這個是一法，那個是道場。這個是道場，那個是一法。』停頓片刻，說：『看看，拄杖子穿過你們每個人的頭骨，須彌山（Mount Sumeru）擠破你們每個人的鼻孔。』敲擊香臺一下，說：『且在這裡領會。』 上堂說法時說：『從無到有容易，從有到無困難。有和無都消失的地方，千萬不要自欺欺人。』不自欺欺人，舉例來看，寒山（Hanshan）、拾得（Shide）向豐干（Fenggan）行禮。珍重。』 上堂說法時說：『鐘鼓之聲傳不到的地方，聽不到聲音就無法知曉。不知曉聲音就無法領會，無法領會就不可思議。』

【English Translation】 English version The Master said, 'The sun rises in the east and sets in the west.' A monk asked, 'What is the phrase that cuts off the flow of all streams?' (Metaphor for transcending everything and pioneering a unique path) The Master said, 'An iron mountain lies across the road.' A monk asked, 'What is the phrase that follows the waves?' (Metaphor for conforming to the world and being content with one's circumstances) The Master said, 'A boatman goes down to Yangzhou.' Asked, 'What is the 'dust-by-dust samadhi'?' (Refers to the state of enlightenment in which one can realize the truth in all subtle things) The Master said, 'Ashes fly and flames are chaotic.' A monk asked, 'What is the great meaning of the Buddha-dharma?' (Refers to the fundamental purpose of the Buddha-dharma) The Master said, 'The water of the Yellow River comes from the mouth of Mount Kunlun.' Asked, 'How should one practice during the twelve periods of the day?' The Master said, 'An iron ox treads on spring grass.' Asked, 'What does Bodhidharma's (達摩祖師) return to the West with only one shoe signify?' The Master said, 'Because the place of birth is joyful, not because one dislikes other places.' A monk asked, 'What is the matter at hand?' (Refers to the most real and direct experience in the present moment) The Master said, 'Below the eyes, the nose hangs down.' Asked, 'What is the meaning of the Patriarch's coming from the West?' (Refers to the fundamental purpose of Zen Buddhism, which is to directly point to the human mind and see one's nature to become a Buddha) The Master said, 'Afterwards, one thinks of the gentleman.' The Master said, 'The mind arises with external appearances, and views are born from the dust of the world. Understanding the original mind and knowing that the mind has no form, then the ten directions of the Buddha-lands are perfectly bright in every thought. Limitless Dharma gates are interconnected in every mind, encompassing everything. If one can be like this, why bother going to the east of the City of Enlightenment to see Manjusri Bodhisattva (文殊菩薩)? Only opening the gates of the pavilion to be close to Maitreya Bodhisattva (彌勒菩薩)? Therefore, it is said that all Dharma gates are like an endless sea, gathering together in the one Dharma field.' The Master picked up his staff and said, 'This is the one Dharma, and that is the Dharma field. This is the Dharma field, and that is the one Dharma.' After a moment of silence, he said, 'Look, the staff penetrates through everyone's skull, and Mount Sumeru (須彌山) crushes everyone's nostrils.' He struck the incense table once and said, 'Let's understand it here.' When ascending the hall to preach, he said, 'It is easy to go from nothing to something, but difficult to go from something to nothing. Where both existence and non-existence disappear, do not deceive yourself.' Do not deceive yourself, let's look at an example, Hanshan (寒山) and Shide (拾得) pay respects to Fenggan (豐干). Treasure this.' When ascending the hall to preach, he said, 'Where the sound of bells and drums cannot reach, one cannot know without hearing the sound. One cannot comprehend without knowing the sound, and what cannot be comprehended is inconceivable.'

---

上堂云。春云黯黯。春雨霖霖。沼沚陂池。悉皆盈滿。溯流者少。隨浪者多。萬派千江。奔歸大海。且道作么生是大海。自云。不讓眾流。為什麼不讓眾流。復云。深。

安州大安興教慧憲禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。雲團石筍峰前。水瀉香嚴溪畔。

僧曰。恁么則溈山嫡子也。

師云。湖南一水向西流。

問。今日昇堂。愿聞舉唱。

師云。細柳迎風舞。巖花向日開。

僧曰。便恁么會時如何。

師云。十萬八千。

上堂云。我有一條拄杖。尋常將何比況。採來不在南山。亦非崑崙西嶂。拈起。滿目光生。放下。驪龍縮項。同徒若也借看。卓出人中之上。擊香臺一下。

師臨遷化。辭眾云。衲僧家生死事大。去來是常。去去實不去。途中好善為。來來實不來。路上莫虧危。無縫合子盛將去。無底籃子盛將來。頭不用剃。身不用浴。腳下盤旋二七宿。大唐撒向掌中擎。鐵牛夜透新羅國。杲日當空掣電機。云愁霧慘是常儀。言畢。趺坐而逝。

饒州崇福清雅禪師

問。如何是崇福境。

師云。磬敲寒月夜。香翥白雲朝。

僧曰。如何是境中人。

師云。僧是僧。俗是俗。

僧曰。向上

【現代漢語翻譯】 現代漢語譯本 （慧憲禪師）上堂說法時說：『春天的雲彩昏暗不明，春雨連綿不斷，水池都充滿了水。逆流而上的人很少，隨波逐流的人很多。無數的支流匯入大江，最終奔向大海。那麼，如何理解什麼是大海呢？』他自己回答說：『不讓眾流。』（大海）為什麼不讓眾流呢？又說：『深。』

安州大安興教慧憲禪師

有僧人問：『禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』

禪師說：『（我的宗風）如同雲霧繚繞的石筍峰前，又像是水流傾瀉的香嚴溪畔。』

僧人說：『那麼，您是溈山（Weishan）的嫡傳弟子了。』

禪師說：『（並非如此，我的宗風如同）湖南（Hunan）的江水向西流淌。』

有僧人問：『今日禪師您升座說法，我們希望能聽到您的開示。』

禪師說：『（我的開示如同）細柳在春風中搖曳起舞，山巖上的花朵向著太陽綻放。』

僧人說：『如果這樣理解，又該如何呢？』

禪師說：『（那便相差）十萬八千里了。』

（清雅禪師）上堂說法時說：『我有一根拄杖，通常用什麼來比喻它呢？它不是從南山（Nanshan）採來的，也不是崑崙山（Kunlun Mountain）西邊的山峰上的。』拿起拄杖，滿眼都充滿了生機；放下拄杖，（如同）驪龍（lilong）收縮了脖子。同門的弟子如果想要借來看看，（這根拄杖）能使人卓立於眾人之上。』說完，敲了一下香臺。

（清雅禪師）臨終遷化時，向眾人告別說：『出家人的生死是頭等大事，離去和到來是很平常的事情。說離去，其實並沒有真正離去，（你們）在人生的道路上要好好行善；說到來，其實並沒有真正到來，（你們）在人生的道路上不要有所虧損。』（將真如自性）用沒有縫隙的盒子盛著帶走，用沒有底的籃子盛著帶回來。頭不用剃，身不用洗，腳下盤旋二十八星宿（constellations）。（將）大唐（Tang Dynasty）撒在掌中托著，鐵牛（iron bull）在夜晚穿透新羅國（Silla）。即使是杲日當空，也要像閃電一樣迅速。云愁霧慘是尋常的景象。』說完，禪師便結跏趺坐而逝。

饒州崇福清雅禪師

有僧人問：『什麼是崇福（Chongfu）的境界？』

禪師說：『（崇福的境界是）在寒冷的月夜敲響磬，在白雲繚繞的早晨焚香。』

僧人問：『什麼是境界中的人？』

禪師說：『僧人是僧人，俗人是俗人。』

僧人問：『向上（的路）又是什麼？』

【English Translation】 English version (Zen Master Huixian) ascended the hall and said: 'The spring clouds are dim, and the spring rain is continuous. The ponds and pools are all full. Few go against the current, many follow the waves. Countless streams and rivers rush towards the sea. Then, how do you understand what the sea is?' He answered himself: 'It does not allow the streams.' Why does it not allow the streams? He further said: 'Deep.'

Zen Master Huixian of Da'an Xingjiao Temple in Anzhou

A monk asked: 'Whose tune does the Master sing? Whose lineage does your Zen tradition inherit?'

The Master said: '(My tradition is) like the stone bamboo shoots peaks shrouded in clouds, and like the stream of Xiangyan cascading down.'

The monk said: 'Then, you are a direct disciple of Weishan (Weishan).'

The Master said: '(Not so, my tradition is like) the river of Hunan (Hunan) flowing westward.'

A monk asked: 'Today you ascend the hall, we wish to hear your teaching.'

The Master said: '(My teaching is like) the slender willows dancing in the wind, and the rock flowers opening towards the sun.'

The monk said: 'If understood in this way, what then?'

The Master said: '(Then it is off by) ten thousand eight thousand miles.'

(Zen Master Qingya) ascended the hall and said: 'I have a staff, what do I usually compare it to? It was not picked from Nanshan (Nanshan), nor from the western peaks of Kunlun Mountain (Kunlun Mountain).' Picking up the staff, the eyes are filled with vitality; putting down the staff, (it is like) the dragon (lilong) retracting its neck. If fellow disciples want to borrow it to see, (this staff) can make one stand out above the crowd.' After speaking, he struck the incense table once.

(Zen Master Qingya) on the verge of passing away, bid farewell to the assembly, saying: 'For monks, the matter of life and death is paramount, going and coming are common occurrences. Saying going, in reality, there is no real going, (you) must do good deeds on the path of life; saying coming, in reality, there is no real coming, (you) must not be deficient on the path of life.' (Take the true nature) away in a seamless box, and bring it back in a bottomless basket. No need to shave the head, no need to wash the body, the feet circle around the twenty-eight constellations. (The) Tang Dynasty (Tang Dynasty) is scattered and held in the palm, the iron bull penetrates Silla (Silla) at night. Even when the bright sun is in the sky, it must be as swift as lightning. Clouds of sorrow and mist are common sights.' After speaking, the Zen Master sat in full lotus posture and passed away.

Zen Master Qingya of Chongfu Temple in Raozhou

A monk asked: 'What is the realm of Chongfu (Chongfu)?'

The Master said: '(The realm of Chongfu is) striking the chime in the cold moonlit night, and burning incense in the white clouds of the morning.'

The monk asked: 'What are the people in the realm?'

The Master said: 'Monks are monks, laypeople are laypeople.'

The monk asked: 'What is beyond (this)?'

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更有奇特事也無。

師云。毗盧頂上金冠子。

僧曰。重重蒙指示。千古為流芳。

師云。笑殺傍觀。

東京十方凈因懷璉大覺禪師法嗣

杭州臨安徑山維琳無畏禪師

初住大明。問。師唱誰家曲。宗風嗣阿誰。

師云。不在然燈前。亦非釋迦后。

僧曰。莫便是育王兒孫也無。

師云。神岳風高。浘𤁵水急。

問。如何是大明家風。

師云。神鸞頂上軒眉坐。黃鵠岫中昂首行。

僧曰。未審意旨如何。

師云。會即便會。覓甚意旨。僧珍重便去。

師云。聽取一偈。榾拙火殘飛白灰。老僧身上白如雪。地爐冥坐人不知。蒼狖山西叫明月。久立。

杭州臨平勝因資禪師

問。知師久蘊囊中寶。今日當場略借看。

師云。方圓無內外。丑拙任君嫌。

僧曰。心月孤圓。光含萬象。

師云。莫將黃葉作真金。

問。菩提不可以心得。未審和尚從何而得。

師云。齪漢。

師云。若論此事。譬如日月麗天。八方普照。盲者不見。盆下不知。非日月不明。乃當人障隔。若據祖師正令。擬議千差。直須打透金鎖玄關。一任縱橫妙用。久立。

杭州佛日凈惠戒弼禪師

問

【現代漢語翻譯】 現代漢語譯本： 僧：還有更奇特的事情嗎？ 師：毗盧佛（Vairocana）頭頂上的金冠。 僧：重重蒙受您的指示，千古流芳。 師：笑死旁觀者。 東京十方凈因懷璉大覺禪師法嗣 杭州臨安徑山維琳無畏禪師 初住大明。問：請問禪師您唱的是哪一家的曲調？宗風傳承自哪一位祖師？ 師：不在燃燈佛（Dipamkara Buddha）之前，也不是釋迦牟尼佛（Sakyamuni Buddha）之後。 僧：莫非是育王（King Asoka）的兒孫嗎？ 師：神岳的風高，浘𤁵的水急。 問：如何是大明的家風？ 師：神鸞頭頂上軒眉而坐，黃鵠山中昂首而行。 僧：不知道其中的意旨是什麼？ 師：會了便會了，尋找什麼意旨。僧人珍重告辭。 師：聽我一偈：榾拙火殘，飛白灰。老僧身上白如雪。地爐冥坐人不知，蒼狖山西叫明月。久立。 杭州臨平勝因資禪師 問：知道禪師您長久以來蘊藏著囊中之寶，今天能否在當場稍微借來看看？ 師：方圓沒有內外，醜陋笨拙任憑你嫌棄。 僧：心月孤圓，光明包含萬象。 師：不要把黃葉當作真金。 問：菩提（Bodhi）不可以用心去獲得，不知道和尚您是從哪裡獲得的？ 師：蠢漢。 師：若要論這件事，譬如日月懸掛在天空，八方普遍照耀。盲人看不見，盆下的人不知道。不是日月不明亮，而是當人的障礙阻隔。若依據祖師的正令，稍微擬議就差之千里。必須打透金鎖玄關，任憑縱橫妙用。久立。 杭州佛日凈惠戒弼禪師 問

【English Translation】 English version: Monk: Is there anything even more extraordinary? Master: The golden crown on the head of Vairocana (the universal Buddha). Monk: I am deeply grateful for your repeated instructions, which will be praised for thousands of years. Master: Laughing at the onlookers. Lineage of Huai Lian, Great Awakened Zen Master of Jingyin Temple in Tokyo Zen Master Wei Lin Wuwei of Jing Mountain in Lin'an, Hangzhou First residing at Daming. Asked: Master, whose tune are you singing? Whose ancestral style do you inherit? Master: Not before Dipamkara Buddha (the Buddha of the past), nor after Sakyamuni Buddha (the historical Buddha). Monk: Could it be that you are a descendant of King Asoka (a great Buddhist patron)? Master: The wind is high on the sacred peak, the water of the Wei rushes swiftly. Asked: What is the family style of Daming? Master: The divine phoenix sits with raised eyebrows on its head, the yellow swan walks with its head held high in the mountain. Monk: I don't know what the meaning is. Master: If you understand, then you understand. What meaning are you looking for? The monk respectfully took his leave. Master: Listen to this verse: The firewood is clumsy, the fire is dying, flying white ashes. The old monk's body is as white as snow. Sitting in meditation by the earth stove, no one knows. The gray monkey cries at the bright moon in the western mountains. Standing for a long time. Zen Master Zi of Shengyin Temple in Linping, Hangzhou Asked: Knowing that the Master has long treasured a jewel in his bag, may I borrow a glimpse of it today? Master: Round and square without inside or outside, ugly and clumsy, let you dislike it. Monk: The moon of the mind is solitary and round, its light contains all phenomena. Master: Don't mistake yellow leaves for real gold. Asked: Bodhi (enlightenment) cannot be obtained with the mind. I don't know where the Master obtained it from. Master: Fool. Master: If we discuss this matter, it is like the sun and moon hanging in the sky, shining universally in all directions. The blind cannot see it, and those under a pot do not know it. It is not that the sun and moon are not bright, but that the person's own obstructions block them. If based on the ancestral teacher's correct decree, even a slight deliberation will lead to great error. One must break through the golden lock and mysterious pass, and then one can freely use wonderful functions. Standing for a long time. Zen Master Jie Bi of Jinghui Temple on Mount Fo Ri in Hangzhou Asked

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。如何是毗盧印。

師云。草鞋踏雪。

僧曰。學人不會。

師云。步步成蹤。

問。如何是清凈法身。

師云。疥癩癰疽。

僧曰。意旨如何。

師云。不可道三身四智。

問。師唱誰家曲。宗風嗣阿誰。

師云。韶石木分千界月。鄮峰花發一枝春。

僧曰。恁么則大覺嫡子也。

師云。千聞不如一見。

僧曰。專為流通。

師云。一任摸𢱢。

師云。祖宗門下。水泄不通。放去收來。隨機應用。把定則綿綿不漏。放行則雨驟云奔。若向本分事中。未曾動著絲毫。且問諸人。作么生是本分事。良久。顧視大眾云。高著眼。

福州天宮慎徽禪師

問。故歲已去。新歲到來。還有不受歲底也無。

師云。有。

僧曰。未審是什麼人。

師云。門外金剛。

問。如何是古佛家風。

師云。鐘鳴鼓響。

僧曰。便是也。

師云。朝三千。暮八百。

問。如何是佛。

師云。九竅常流。

僧曰。未審意旨如何。

師云。色香味觸。

問。如何是琴臺一曲。

師云。木人臺畔立。啰哩不曾聞。

師云。五四三二一。胡僧數不出。

【現代漢語翻譯】 現代漢語譯本 問：什麼是毗盧印（Vairocana Mudra，毗盧遮那佛的手印）？ 師父說：草鞋踏雪。 僧人說：弟子不明白。 師父說：步步成蹤。 問：什麼是清凈法身（Pure Dharma Body，佛的清凈法性之身）？ 師父說：疥癩癰疽。 僧人說：意旨如何？ 師父說：不可道三身四智（Trikaya and Four Wisdoms，佛的三身和四智）。 問：師父唱的是誰家的曲子？宗風傳承自哪位祖師？ 師父說：韶石（Shaoshi Mountain，山名）木分千界月，鄮峰（Mao Peak，山名）花發一枝春。 僧人說：這麼說，您是大覺（Great Enlightenment，指佛的覺悟）的嫡傳弟子了。 師父說：千聞不如一見。 僧人說：專為流通（指佛法傳播）。 師父說：一任摸𢱢（指隨意探究）。 師父說：祖師門下，水泄不通。放去收來，隨機應用。把定則綿綿不漏，放行則雨驟云奔。若向本分事中，未曾動著絲毫。且問諸人，作么生是本分事？良久，顧視大眾云：高著眼。 福州天宮慎徽禪師 問：舊的一年已經過去，新的一年到來，有沒有不受歲月影響的？ 師父說：有。 僧人說：不知是什麼人？ 師父說：門外金剛（Guardian Deities，守護神）。 問：什麼是古佛家風？ 師父說：鐘鳴鼓響。 僧人說：就是這樣嗎？ 師父說：朝三千，暮八百。 問：什麼是佛？ 師父說：九竅常流。 僧人說：不知意旨如何？ 師父說：色香味觸。 問：什麼是琴臺一曲？ 師父說：木人臺畔立，啰哩不曾聞。 師父說：五四三二一，胡僧數不出。

【English Translation】 English version Question: What is the Vairocana Mudra (Vairocana Mudra, hand gesture of Vairocana Buddha)? The Master said: Straw sandals treading on snow. The monk said: This disciple does not understand. The Master said: Every step leaves a trace. Question: What is the Pure Dharma Body (Pure Dharma Body, the pure dharma nature body of the Buddha)? The Master said: Scabies and ulcers. The monk said: What is the meaning? The Master said: One cannot speak of the Trikaya and Four Wisdoms (Trikaya and Four Wisdoms, the three bodies and four wisdoms of the Buddha). Question: Whose tune does the Master sing? From whom does the lineage of the school inherit? The Master said: At Shaoshi Mountain (Shaoshi Mountain, name of a mountain), the moon is divided into a thousand worlds; on Mao Peak (Mao Peak, name of a mountain), a branch of spring blossoms. The monk said: In that case, you are a direct descendant of the Great Enlightenment (Great Enlightenment, referring to the Buddha's enlightenment). The Master said: Seeing once is better than hearing a thousand times. The monk said: Especially for circulation (referring to the propagation of the Dharma). The Master said: Let anyone explore at will. The Master said: Within the ancestral gate, not a drop of water can leak through. Releasing and gathering, applying according to circumstances. Holding firm, it is continuous and without leakage; letting go, it is like a storm of rain and rushing clouds. If, within the fundamental matter, there has not been the slightest movement, then I ask you all, what is the fundamental matter? After a long pause, looking at the assembly, he said: Set your eyes high. Zen Master Shenhui of Tiangong Temple in Fuzhou Question: The old year has passed, and the new year has arrived. Is there anyone who is not subject to the end of the year? The Master said: Yes. The monk said: I wonder, who is it? The Master said: The Vajra (Guardian Deities, guardian deities) outside the gate. Question: What is the family style of the ancient Buddhas? The Master said: The bell rings, and the drum sounds. The monk said: Is that it? The Master said: Three thousand in the morning, eight hundred in the evening. Question: What is Buddha? The Master said: The nine orifices constantly flow. The monk said: I wonder, what is the meaning? The Master said: Form, sound, smell, taste, and touch. Question: What is the melody of the Qin Terrace? The Master said: A wooden man stands by the terrace, but has never heard a single note. The Master said: Five, four, three, two, one, the barbarian monk cannot count them.

---

泥牛笑點頭。木馬生啾唧。何也。桃花紅。李花白。春山疊亂青。春水涵虛碧。相逢休問趙州關。水裡金烏天上日。

師云。八萬四千波羅蜜門。門門長開。三千大千微塵諸佛。佛佛說法。不說有。不說無。不說非有非無。不說亦有亦無。何也。離四句。絕百非。相逢舉目少人知。昨夜霜風漏訊息。梅花依舊綴寒枝。

溫州彌陀庵正彥庵主

一日。禮拜雪竇良禪師。師云。你是有主沙彌。無主沙彌。

主云。有無且致。和尚是有主禪師。無主禪師。

師云。卻被胡蘆倒繞藤。

主云。道什麼。

師擬議。主拂袖出雲。見面不如聞名。師呵呵大笑。

至晚入室。師不允。主乃有頌。

金刀剃落青絲髮。求佛求法亦非真。

黃梅分付盧行者。師今授手與何人。

杭州靈隱云知慈覺禪師法嗣

杭州靈隱山正童圓明禪師

問。皇風蕩蕩。帝道平平。為　國開堂。將何祝　聖。

師云。無出此問。

僧曰。學人叉手當胸。退身三步。

師云。不知何處謝無私。僧禮拜。

師云。知恩者少。

問。如何是道。

師云。夜行莫蹈白。

僧曰。如何是道中人。

師云。黃張三。黑李四。

【現代漢語翻譯】 現代漢語譯本 泥做的牛笑著點頭，木頭做的馬發出細小的聲音。這是為什麼呢？桃花是紅色的，李花是白色的，春天的山巒重疊著一片青翠，春天的水面盪漾著空明的碧色。相逢時不要問趙州關（Zhaozhou Guan，禪宗公案），水中的金烏（Jinwu，太陽的別稱）就是天上的太陽。

禪師說：『八萬四千波羅蜜門（Bawansiqian Boluomi Men，指通往覺悟的無數法門），每個門都敞開著。三千大千世界微塵數般的諸佛（Sanqiandaqian Weichen Zhufuo，指數量極多的佛），每尊佛都在說法，不說有，不說無，不說非有非無，不說亦有亦無。』為什麼呢？因為要離開四句（Siju，指有、無、亦有亦無、非有非無四種判斷），斷絕一切對立。相逢時舉目四望，很少有人能明白。昨夜霜風泄露了訊息，梅花依舊點綴著寒冷的枝頭。

溫州彌陀庵（Wenzhou Mituo An）的正彥（Zhengyan）庵主：

有一天，他禮拜雪竇良（Xuedou Liang）禪師。禪師問：『你是有主的沙彌（Shami，小和尚），還是無主的沙彌？』

庵主說：『有主無主暫且不談，和尚您是有主的禪師，還是無主的禪師？』

禪師說：『卻被葫蘆倒過來纏繞著藤蔓。』

庵主問：『說什麼？』

禪師正要說話，庵主拂袖而去，說：『見面不如聞名。』禪師聽后哈哈大笑。

到了晚上，庵主要求進入禪師的房間，禪師不允許。庵主於是作了一首偈：

『金刀剃落青絲髮，求佛求法亦非真。黃梅（Huangmei，指禪宗六祖慧能）分付盧行者（Lu Xingzhe，指慧能），師今授手與何人？』

杭州靈隱（Hangzhou Lingyin）云知（Yunzhi）慈覺（Cijue）禪師的法嗣：

杭州靈隱山（Hangzhou Lingyin Shan）正童（Zhengtong）圓明（Yuanming）禪師：

有人問：『皇風浩蕩，帝道太平，為國家開堂說法，將用什麼來祝聖？』

禪師說：『不要問這樣的問題。』

僧人說：『學人雙手合十于胸前，退後三步。』

禪師說：『不知在哪裡感謝這無私的恩德。』僧人禮拜。

禪師說：『知恩的人太少了。』

有人問：『什麼是道？』

禪師說：『夜裡走路不要踩到白色的東西。』

僧人問：『什麼是道中人？』

禪師說：『姓黃的叫張三，姓黑的叫李四。』

【English Translation】 English version A clay ox smiles and nods, a wooden horse chirps. Why is this? Peach blossoms are red, plum blossoms are white. Spring mountains are layered with chaotic green, spring waters contain an empty blue. When we meet, don't ask about the Zhaozhou Barrier (Zhaozhou Guan, a Zen koan). The golden crow (Jinwu, another name for the sun) in the water is the sun in the sky.

The master said, 'The eighty-four thousand Paramita gates (Bawansiqian Boluomi Men, referring to countless paths to enlightenment) are all wide open. The Buddhas, as numerous as the dust motes in three thousand great thousand worlds (Sanqiandaqian Weichen Zhufuo, referring to a vast number of Buddhas), each Buddha speaks the Dharma, not saying 'is,' not saying 'is not,' not saying 'neither is nor is not,' not saying 'both is and is not.' Why? Because it is to leave the four statements (Siju, referring to the four judgments of 'is,' 'is not,' 'both is and is not,' 'neither is nor is not'), and cut off all dualities. When we meet, looking around, few people understand. Last night, the frost wind leaked the news, and the plum blossoms still adorn the cold branches.'

Abbot Zhengyan (Zhengyan) of Mituo Hermitage (Wenzhou Mituo An) in Wenzhou:

One day, he paid respects to Zen Master Xuedou Liang (Xuedou Liang). The master asked, 'Are you a shami (Shami, novice monk) with a master, or a shami without a master?'

The abbot said, 'Whether there is a master or not is secondary. Are you a Zen master with a master, or a Zen master without a master?'

The master said, 'Instead, the gourd is wound around the vine upside down.'

The abbot asked, 'What are you saying?'

The master was about to speak, but the abbot flicked his sleeve and left, saying, 'Meeting is not as good as hearing the name.' The master laughed heartily.

In the evening, the abbot requested to enter the master's room, but the master refused. The abbot then composed a verse:

'The golden knife shaves off the black hair, seeking the Buddha and seeking the Dharma is also not true. Huangmei (Huangmei, referring to the Sixth Patriarch Huineng) entrusted it to Layman Lu (Lu Xingzhe, referring to Huineng), to whom will the master now hand it over?'

The Dharma successor of Zen Master Yunzhi (Yunzhi) Cijue (Cijue) of Lingyin Temple (Hangzhou Lingyin) in Hangzhou:

Zen Master Zhengtong (Zhengtong) Yuanming (Yuanming) of Lingyin Mountain (Hangzhou Lingyin Shan) in Hangzhou:

Someone asked, 'The imperial wind is vast, the imperial way is peaceful. Opening a Dharma hall for the country, what will you use to celebrate the sage?'

The master said, 'Don't ask such a question.'

The monk said, 'This student puts his hands together in front of his chest and takes three steps back.'

The master said, 'I don't know where to thank this selfless grace.' The monk bowed.

The master said, 'Few people know gratitude.'

Someone asked, 'What is the Tao?'

The master said, 'Don't step on white things when walking at night.'

The monk asked, 'What is a person of the Tao?'

The master said, 'The one named Zhang Three is surnamed Huang, the one named Li Four is surnamed Black.'

---

婺州寶林顯珠禪師法嗣

婺州寶林用明禪師

問。世尊三昧。迦葉不知。和尚三昧。什麼人知。

師云。泥牛穿海去。木馬透云歸。

僧曰。恁么則學人請益。

師云。未敢相許。僧無語。

師云。真個衲僧。

溫州雁蕩靈峰文吉禪師法嗣

溫州凈光為覺禪師

問。雲門一曲師親唱。未審西來意若何。

師云。道什麼。

僧曰。恁么則便是和尚為人處師云。錯。

師云。凈光紺字。古佛祇園。聞名者塵心頓息。目睹者宛若昇天。面臨郛郭。背靠林泉。處處盡歌　皇化。何須演妙談玄。向上一竅。千聖不傳。敢問諸人。作么生是向上一竅。驀拈拄杖。卓一下云。鴛鴦繡了從君看。莫把金針度與人。

婺州承天惟簡禪師法嗣

婺州智者山壽聖利元禪師

問。如何是佛。

師云。三人證龜成鱉。

僧曰。意旨如何。

師云。身貧方覺濟人難。

師拈拄杖云。大用現前。不存軌則。東方一指。乾坤肅靜。西方一指。瓦解冰消。南方一指。南斗作竄。北方一指。北斗潛藏。上方一指。筑著帝釋鼻孔。下方一指。穿過金剛水際。諸人面前一指。成得什麼邊事。良久。卓一下。云。路上指奔鹿。門前打犬兒

【現代漢語翻譯】 現代漢語譯本

婺州寶林顯珠禪師法嗣

婺州寶林用明禪師

問：世尊三昧（Samadhi，指專注的禪定狀態），迦葉（Mahākāśyapa，佛陀的十大弟子之一）不知。和尚（指禪師自己）三昧，什麼人知？

師云：泥牛穿海去，木馬透云歸。

僧曰：恁么則學人請益（請教）。

師云：未敢相許。僧無語。

師云：真個衲僧（指真正的修行人）。

溫州雁蕩靈峰文吉禪師法嗣

溫州凈光為覺禪師

問：雲門（Yunmen，禪宗祖師）一曲師親唱，未審西來意（Bodhidharma，達摩祖師從西方帶來的禪宗真意）若何？

師云：道什麼？

僧曰：恁么則便是和尚為人處。師云：錯。

師云：凈光紺字，古佛祇園（Jetavana，佛陀在世時常居住的精舍）。聞名者塵心頓息，目睹者宛若昇天。面臨郛郭，背靠林泉。處處盡歌皇化，何須演妙談玄。向上一竅，千聖不傳。敢問諸人，作么生是向上一竅？驀拈拄杖，卓一下云：鴛鴦繡了從君看，莫把金針度與人。

婺州承天惟簡禪師法嗣

婺州智者山壽聖利元禪師

問：如何是佛？

師云：三人證龜成鱉。

僧曰：意旨如何？

師云：身貧方覺濟人難。

師拈拄杖云：大用現前，不存軌則。東方一指，乾坤肅靜。西方一指，瓦解冰消。南方一指，南斗作竄。北方一指，北斗潛藏。上方一指，筑著帝釋（Indra，佛教護法神）鼻孔。下方一指，穿過金剛（Vajra，佛教護法神）水際。諸人面前一指，成得什麼邊事？良久。卓一下。云：路上指奔鹿，門前打犬兒。

【English Translation】 English version

Successor of Chan Master Xianzhu of Baolin Temple in Wuzhou

Chan Master Yongming of Baolin Temple in Wuzhou

Question: The Samadhi (Samadhi, a state of concentrated meditation) of the World-Honored One (Shakyamuni Buddha), Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) did not know. What person knows the Samadhi of the Abbot (referring to the Chan Master himself)?

Master said: A clay ox goes through the sea, a wooden horse penetrates the clouds and returns.

Monk said: If so, then this student asks for instruction (guidance).

Master said: I dare not promise you. The monk was speechless.

Master said: A true monastic (referring to a true practitioner).

Successor of Chan Master Wenji of Lingfeng in Yandang, Wenzhou

Chan Master Weijue of Jingguang Temple in Wenzhou

Question: Yunmen (Yunmen, a Chan ancestor) personally sang a tune, may I ask what is the meaning of the coming from the West (Bodhidharma, the true meaning of Chan Buddhism brought by Bodhidharma from the West)?

Master said: What are you saying?

Monk said: If so, then this is where the Abbot acts for people. Master said: Wrong.

Master said: Jingguang's dark blue characters, the ancient Buddha's Jetavana (Jetavana, the monastery where the Buddha often stayed during his lifetime). Those who hear the name have their worldly thoughts cease immediately, and those who see it are as if ascending to heaven. Facing the outer city, with forests and springs behind. Everywhere sings praises of the Emperor's transformation, why is there a need to expound profound mysteries? The one aperture above, the thousand sages do not transmit. I dare to ask everyone, what is the one aperture above? Suddenly picking up his staff, he struck it once and said: The mandarin ducks are embroidered for you to see, do not pass the golden needle to others.

Successor of Chan Master Weijian of Chengtian Temple in Wuzhou

Chan Master Liyuan of Shousheng Temple on Zhizhe Mountain in Wuzhou

Question: What is Buddha?

Master said: Three people prove a turtle and it becomes a鱉 (biē, a type of turtle).

Monk said: What is the meaning?

Master said: Only when one is poor does one realize how difficult it is to help others.

The Master picked up his staff and said: Great function manifests before you, not adhering to rules. Pointing to the East, the universe is silent. Pointing to the West, it shatters and melts like ice. Pointing to the South, the Southern Dipper flees. Pointing to the North, the Northern Dipper hides. Pointing above, it pokes Indra's (Indra, a Buddhist protector deity) nostrils. Pointing below, it pierces through the edge of Vajra's (Vajra, a Buddhist protector deity) waters. Pointing in front of everyone, what kind of business does it accomplish? After a long pause, he struck it once. He said: On the road, point at the fleeing deer, at the gate, beat the dog.

---

。

溫州瑞安壽聖僧印禪師

問。如何是法身。

師云。頭長耳小。

僧曰。如何是法身用。

師云。南原耕罷者。牽犢負樵歸。

僧曰。恁么則三身不分也。

師云。大蟲看水磨。

師云。將心問佛如天遠。以佛求心道轉賒。若遇雲門行正令。須教棒下識龍蛇。良久。云。具眼者辨取。

師于熙寧十年九月十三日沐浴更衣。留偈云。

倚空靈劍冷光浮。佛祖魔兵一刃收。

帶月吼風歸寶匣。鐵牛驚散曲江頭。

言畢。趺坐而逝。茶毗斂骨。獲舍利五色。

明州九峰韶禪師法嗣

明州大梅山祖鏡禪師

諱法英。姓張氏。本州鄞縣人也。投師出家。十三圓具。威儀清雅。性介不群。博究古今。樂乎述作。學問超卓。見量穎悟。參九峰韶禪師。頓悟宗旨。初住襄陽白馬。次居大梅。判宗留後仲爰一見道契。奏賜椹服．師名。

開堂日。問。遍知已具今成佛。賢宰慇勤請住持。住持即不問。遍知事若何。

師云。舉起分明。

僧曰。恁么則不惜祖燈長夜照。奉酬　明主太平時。

師云。賊是小人。

僧曰。真師子兒。作師子吼。

師云。兩重公案。

問。昔日靈山一會。今朝白

【現代漢語翻譯】 現代漢語譯本：

溫州瑞安壽聖僧印禪師

有僧人問：『什麼是法身（Dharmakaya，佛的真身）？』

禪師說：『頭長耳朵小。』

僧人問：『什麼是法身的作用？』

禪師說：『南邊田里耕作完畢的人，牽著小牛揹著柴火回家。』

僧人說：『這樣說來，三身（Trikaya，法身、報身、應身）就沒有區別了。』

禪師說：『老虎看水磨。』

禪師說：『以凡心問佛，如同天涯般遙遠；以佛求凡心，道理更加渺茫。如果遇到雲門（Yunmen，禪宗大師）施行正令，必須要在棒喝之下認識龍蛇（指真假）。』停頓良久，說：『有眼力的人辨別吧。』

禪師在熙寧十年九月十三日沐浴更衣，留下偈語說：

『倚靠天空的靈劍寒光閃爍，佛祖和魔兵都被一劍收伏。

帶著月光吼著狂風回到寶匣，鐵牛驚散在曲江邊。』

說完，禪師就結跏趺坐而逝。火化后收斂遺骨，得到五色舍利。

明州九峰韶禪師的法嗣

明州大梅山祖鏡禪師

名諱法英，姓張，是本州鄞縣人。投師出家，十三歲受具足戒。威儀清凈高雅，性格耿直不合羣。廣泛研究古今典籍，喜歡著書立說。學問超群，見解穎悟。參拜九峰韶禪師，頓悟禪宗宗旨。最初住在襄陽白馬寺，後來居住在大梅山。判宗留後仲爰一見如故，道義相合，上奏朝廷賜予禪師紫衣和師號。

開堂之日，僧人問：『遍知（Sarvajna，佛的智慧）已經具備，如今成就佛果，地方長官慇勤邀請您來住持。住持的事情暫且不問，遍知的道理是怎樣的？』

禪師說：『舉起來就分明。』

僧人說：『這樣說來，就是不吝惜祖師的燈火長夜照耀，來報答聖明的君主太平盛世。』

禪師說：『賊是小人。』

僧人說：『真正的獅子之子，發出獅子的吼聲。』

禪師說：『兩重公案。』

僧人問：『昔日靈山法會上，今日白

【English Translation】 English version:

Zen Master Yin of Shousheng Monastery, Ruian, Wenzhou

A monk asked: 'What is the Dharmakaya (Buddha's Body of Essence)?'

The Master said: 'Head long, ears small.'

The monk said: 'What is the function of the Dharmakaya?'

The Master said: 'The one who finishes plowing in the south field, leading the calf and carrying firewood home.'

The monk said: 'In that case, the Trikaya (Three Bodies of Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) are not distinct.'

The Master said: 'A tiger watching a water mill.'

The Master said: 'To ask the Buddha with a deluded mind is as distant as the sky; to seek the mind through the Buddha, the path becomes even more remote. If you encounter Yunmen (a Zen master) enforcing the correct decree, you must recognize the dragon and snake (truth and falsehood) under the stick.' After a long pause, he said: 'Those with eyes, discern it.'

On the 13th day of the ninth month of the tenth year of the Xining era, the Master bathed and changed his clothes, leaving a verse saying:

'Leaning on the empty sky, the spiritual sword shines with a cold light; Buddhas, ancestors, and demonic soldiers are all subdued by a single blade.

Carrying the moonlight and roaring with the wind, it returns to the treasure box; the iron ox is startled and scattered at the Qujiang Riverhead.'

Having spoken, the Master sat in full lotus posture and passed away. After cremation, his bones were collected, and five-colored sharira (relics) were obtained.

Dharma Successor of Zen Master Shao of Jiufeng, Mingzhou

Zen Master Zujing of Damei Mountain, Mingzhou

His name was Fa Ying, and his surname was Zhang. He was a native of Yin County in this prefecture. He left home to become a monk under a teacher, and received full ordination at the age of thirteen. His demeanor was pure and elegant, and his nature was upright and aloof. He extensively studied ancient and modern texts and delighted in writing. His learning was outstanding, and his understanding was sharp. He visited Zen Master Shao of Jiufeng and had a sudden awakening to the Zen school's tenets. He first resided at Baima Monastery in Xiangyang, and later lived on Damei Mountain. The military commissioner Zhong Yuan had an immediate affinity with him and agreed with his teachings, and he petitioned the court to bestow upon the Master a purple robe and a monastic title.

On the day of his inaugural address, a monk asked: 'The Sarvajna (all-knowing wisdom) is already complete, and now you attain Buddhahood. The local officials earnestly invite you to be the abbot. The matter of being the abbot is not asked for now, but what is the principle of Sarvajna?'

The Master said: 'To raise it up is to make it clear.'

The monk said: 'In that case, we do not begrudge the ancestral lamp shining throughout the long night, to repay the enlightened ruler in a time of great peace.'

The Master said: 'The thief is a petty person.'

The monk said: 'A true lion's son roars like a lion.'

The Master said: 'A double case.'

A monk asked: 'At the assembly on Vulture Peak in the past, today at White

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馬。是同是別。

師云。分明更舉。僧拍一拍。

師云。作什麼。

僧曰。未審意旨如何。師便打。

僧曰。如何是和尚家風。

師云。猶自口喃喃。

師云。至道無在。豈無在也。至言無窮。豈無窮也。得之則皎若目前。失之則毫釐有隔。是故雖一大藏教。不為多言。一默毗耶。豈曰無語。須知佛祖人天殊非本有。好惡長短亦非本無。直下薦得。猶在半途。遮個事須遇明眼人證據。貧道今日可謂功不浪施。將此舉揚。上祝　皇風。情與無情。得無生忍。

上堂云。春山筍蕨正蒙茸。好把黃梁徹曉舂。莫謂西來無此意。祖師渾在缽盂中。參。

上堂云。祖師不會禪。諸佛不會道。學道與學禪。諸方鬧浩浩。或以玉為塵。或認石為寶。參得一肚皮。特地生煩惱。不煩惱。解會那如入荒草。寄語參禪學道人。頭邊白髮年年新。何如來與大梅相共開田博飯吃。一生參學事畢。珍重。

上堂云。末後一句。如藤倚樹。向上一竅。演若失照。細大法門。是何緊要。為君唱個菩薩蠻。也是人間閑曲調。參。

上堂云。三十六旬之始。七十二候之初。末後句則且致。只如當頭一句又作么生道。拈拄杖云。歲朝把筆。萬事皆吉。急急如律令。大眾。山僧恁么提唱。且道

還有祖師意也無。良久。云。記得東村黑李四。年年親寫在門前。卓拄杖。下座。

越州東山國慶順宗禪師法嗣

建州定峰曉宣禪師

問。如何是祖師西來意。

師云。云收千岳翠。

僧曰。如何領會。

師云。雨洗百花鮮。

問。學人上來。請師垂示。

師云。江澄秋夜月。風掃曉天霞。

僧曰。一句才聞。流通萬古。

師云。你作么生會。僧便喝。師便打。

荊門玉泉山景德承皓禪師法嗣

郢州林溪興教文慶禪師

一日云。六六三十六。東方甲乙木。嘉州大像出關來。陜府鐵牛入西蜀。參。

澧州夾山遵禪師法嗣

江陵福昌寺信禪師

問。一花開五葉。如何是第一葉。師提起坐具。

僧曰。云生片片。雨點霏霏。

師云。不痛不知傷。

僧曰。遮個猶是風生雨意。如何是第一葉。師將坐具𢷾。一𢷾僧拍掌。

師云。一任𨁝跳。

問。師子未出窟時如何。

師云。更問看。

僧曰。出窟后如何。

師云。䶥牙露齒。

問。達么未來時如何。

師云。大地盡漫漫。

僧曰。來后如何。

師云。雲散家家月。

問。如何是佛。

【現代漢語翻譯】 現代漢語譯本： 還有祖師西來（Bodhidharma's coming from the West，指禪宗的起源和宗旨）的意旨嗎？良久，禪師說：『記得東村的黑李四，年年都親手寫在門前。』說完，拄著枴杖，走下座位。

越州東山國慶順宗禪師的法嗣

建州定峰曉宣禪師

有僧人問：『如何是祖師西來意？』 禪師說：『云收千岳翠。』 僧人說：『如何領會？』 禪師說：『雨洗百花鮮。』

有僧人問：『學人上來，請師父垂示。』 禪師說：『江澄秋夜月，風掃曉天霞。』 僧人說：『一句才聞，流通萬古。』 禪師說：『你作么生會？』僧人便喝，禪師便打。

荊門玉泉山景德承皓禪師的法嗣

郢州林溪興教文慶禪師

一日，禪師說：『六六三十六，東方甲乙木。嘉州大像出關來，陜府鐵牛入西蜀。』參！

澧州夾山遵禪師的法嗣

江陵福昌寺信禪師

有僧人問：『一花開五葉，如何是第一葉？』禪師提起坐具。 僧人說：『云生片片，雨點霏霏。』 禪師說：『不痛不知傷。』 僧人說：『遮個猶是風生雨意，如何是第一葉？』禪師將坐具摔了出去。一摔，僧人拍掌。 禪師說：『一任𨁝跳。』

有僧人問：『師子未出窟時如何？』 禪師說：『更問看。』 僧人說：『出窟后如何？』 禪師說：『䶥牙露齒。』

有僧人問：『達摩（Bodhidharma）未來時如何？』 禪師說：『大地盡漫漫。』 僧人說：『來后如何？』 禪師說：『雲散家家月。』

有僧人問：『如何是佛？』

【English Translation】 English version: Is there still the meaning of Bodhidharma's coming from the West (referring to the origin and purpose of Zen Buddhism)? After a long pause, the Zen master said, 'Remember Black Li Si from East Village, who personally writes on his door every year.' Having said that, he leaned on his staff and stepped down from his seat.

Successor of Zen Master Shunzong of Guoqing Temple, Dongshan, Yuezhou

Zen Master Xiaoxuan of Dingfeng, Jianzhou

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'Clouds recede, revealing the green of a thousand peaks.' The monk said, 'How should I understand this?' The Zen master said, 'Rain washes, making a hundred flowers fresh.'

A monk asked, 'I have come to you, please give me instructions.' The Zen master said, 'The river is clear, the autumn night moon, the wind sweeps the morning sky with rosy clouds.' The monk said, 'Hearing just one sentence, it circulates for ten thousand ages.' The Zen master said, 'How do you understand it?' The monk then shouted, and the Zen master then struck him.

Successor of Zen Master Chenghao of Jingde, Yuquan Mountain, Jingmen

Zen Master Wenqing of Xingjiao, Linxi, Yingzhou

One day, the Zen master said, 'Six sixes are thirty-six, the East is Jia and Yi wood. The Great Image of Jia Prefecture comes out of the pass, the Iron Ox of Shan Prefecture enters Western Shu.' Meditate on this!

Successor of Zen Master Zun of Jiashan, Lizhou

Zen Master Xin of Fuchang Temple, Jiangling

A monk asked, 'One flower opens five petals, what is the first petal?' The Zen master raised his sitting cushion. The monk said, 'Clouds arise in patches, raindrops fall lightly.' The Zen master said, 'One does not know the pain without being hurt.' The monk said, 'This is still the intention of wind and rain, what is the first petal?' The Zen master threw the sitting cushion. With one throw, the monk clapped his hands. The Zen master said, 'Let him jump and leap as he pleases.'

A monk asked, 'What is it like when the lion has not yet left the cave?' The Zen master said, 'Ask again.' The monk said, 'What is it like after leaving the cave?' The Zen master said, 'Gnashing teeth and baring fangs.'

A monk asked, 'What was it like when Bodhidharma had not yet come?' The Zen master said, 'The earth is all vast and boundless.' The monk said, 'What is it like after he came?' The Zen master said, 'Clouds scatter, each house has its own moon.'

A monk asked, 'What is Buddha?'

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師云。東家兒郎。西家織女。

僧曰。學人不會。

師云。擲筆拋梭。

問。如何是道。

師云。天蓋地載。

僧曰。恁么則盡在里許也。

師云。阿㖿㖿。阿㖿㖿。

問。如何是祖師西來意。

師云。在你腦後。

僧曰。某甲不會。

師云。好彩汝不會。若教會去。帶累老僧。

上堂云。時寒。起動大眾。不爾者。法席有疏。宗風何振。三門草深。往還絕跡。不如且與諸人作個素筵。宰露地白牛供養諸人。大家圍爐唱無生曲子。良久。云。諦聽。諦聽。

上堂云。大眾。大眾舉頭。

師云。南山風色緊。便下座。

上堂云。朝登猊座。蓋為尋醫。禪人上來。盡被鼓聲吞了也。還有識病者么。良久。云。豈不是患聾。即今汝各歸堂。聲消病瘥。

云居山佛印了元禪師法嗣

杭州百丈山慶善院凈悟禪師

問。如何是佛。

師云。問誰。

僧曰。特問和尚。

師云。鷂子過新羅。

問。如何是新年朝佛法。

師云。問著便知。

僧曰。上大人從頭起也。

師云。陽氣發時無硬地。

僧曰。有信來還去。無私古到今。

師云。大家回首謝東君

【現代漢語翻譯】 現代漢語譯本 師父說：『東家的兒子，西家的織女。』 僧人說：『弟子不明白。』 師父說：『丟掉筆，拋下梭。』 問：『什麼是道？』 師父說：『天覆蓋，地承載。』 僧人說：『這麼說，一切都在這裡面了。』 師父說：『阿㖿㖿，阿㖿㖿。』 問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 師父說：『在你腦後。』 僧人說：『弟子不明白。』 師父說：『幸好你不明白。如果教會了你，會連累老僧。』 上堂說法時說：『天氣寒冷，驚動各位。不然的話，法席就顯得疏忽，宗風如何振興？三門（three gates of a temple）草深，往來斷絕。不如暫且和各位做一個素宴，宰殺露地白牛供養各位。大家圍著爐子唱無生曲子。』良久，說：『仔細聽，仔細聽。』 上堂說法時說：『大眾，大眾抬頭。』 師父說：『南山（Nanshan Mountain）風色緊。』便下座。 上堂說法時說：『早上登上法座，是爲了尋醫。禪人上來，都被鼓聲吞沒了。還有認識病癥的人嗎？』良久，說：『豈不是患了耳聾？現在你們各自回堂，聲音消失，病就好了。』 云居山（Yunju Mountain）佛印了元禪師（Foyin Liaoyuan）法嗣 杭州（Hangzhou）百丈山（Baizhang Mountain）慶善院（Qingshan Temple）凈悟禪師（Jingwu） 問：『什麼是佛？』 師父說：『問誰？』 僧人說：『特意問和尚您。』 師父說：『鷂子過新羅（Silla，ancient Korean kingdom）。』 問：『什麼是新年朝佛法？』 師父說：『問到就知道了。』 僧人說：『上大人從頭起也。』 師父說：『陽氣發時無硬地。』 僧人說：『有信來還去，無私古到今。』 師父說：『大家回首感謝東君（the God of Spring）。』

【English Translation】 English version The Master said, 'The son of the family in the east, the weaving girl of the family in the west.' The monk said, 'This student does not understand.' The Master said, 'Throw away the pen, cast aside the shuttle.' Asked, 'What is the Dao (the Way)?' The Master said, 'Heaven covers, earth supports.' The monk said, 'In that case, everything is within it.' The Master said, 'A-he-he, A-he-he.' Asked, 'What is the meaning of Bodhidharma's intention in coming from the West?' The Master said, 'Behind your head.' The monk said, 'This one does not understand.' The Master said, 'Fortunately, you do not understand. If I were to teach you, it would implicate this old monk.' Ascending the hall, he said, 'The weather is cold, disturbing everyone. Otherwise, the Dharma seat would seem negligent, and how would the spirit of the school be revitalized? The three gates (three gates of a temple) are overgrown with grass, and comings and goings are cut off. It would be better to temporarily prepare a vegetarian feast for everyone, slaughter a white cow from the open ground to offer to everyone. Let's all gather around the stove and sing songs of non-birth.' After a long while, he said, 'Listen carefully, listen carefully.' Ascending the hall, he said, 'Everyone, everyone look up.' The Master said, 'The wind on Nanshan Mountain (Nanshan Mountain) is strong.' Then he descended from the seat. Ascending the hall, he said, 'Ascending the Dharma seat in the morning is to seek a doctor. When Chan practitioners come up, they are all swallowed by the sound of the drum. Is there anyone who recognizes the illness?' After a long while, he said, 'Isn't it deafness? Now, each of you return to your hall, the sound will disappear, and the illness will be cured.' Successor of Foyin Liaoyuan (Foyin Liaoyuan) Zen Master of Yunju Mountain (Yunju Mountain) Jingwu (Jingwu) Zen Master of Qingshan Temple (Qingshan Temple) on Baizhang Mountain (Baizhang Mountain) in Hangzhou (Hangzhou) Asked, 'What is Buddha?' The Master said, 'Asking whom?' The monk said, 'Specifically asking you, Venerable.' The Master said, 'A hawk flies over Silla (Silla, ancient Korean kingdom).' Asked, 'What is the Dharma of worshipping the Buddha on New Year's Day?' The Master said, 'You will know when you ask.' The monk said, 'The great man starts from the beginning.' The Master said, 'When the yang energy arises, there is no hard ground.' The monk said, 'With faith, it comes and goes; without selfishness, from ancient times to the present.' The Master said, 'Everyone, turn your heads and thank the God of Spring (the God of Spring).'

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。

問。古佛與露柱相交是第幾機師云。韶陽老漢也曾說著。

僧曰。學人今日有分也。

師云。大似勞而無功。

上堂云。說則搖唇。行則動腳。直饒不說不行時。錯。錯。拍禪床一下。

上堂云。因果一言。到處隨緣。若人卜度。十萬八千。參。

常州善權山廣教慧泰禪師

問。供養百千諸佛。不如供養一無心道人。百千諸佛有甚過。無心道人有何福。

師云。花從愛惜落。草逐棄嫌生。

僧曰。未審是一是二。

師云。一二且致。鼻孔因什麼在老僧手裡。僧擬議。

師云。蒼天。蒼天。

師云。諸佛出世。廣演三乘。達么西來。密傳大事。上根之者。言下頓超。中下之流。須當漸次發明心地。或一言唱道。或三句敷揚。或善巧應機。遂成多義。撮其樞要。總是空花。一句窮源。沉埋祖道。敢問諸人。作么生是依時及節底句。良久。云。微云澹河漢。疏雨滴梧桐。參。

洪州西山翠巖廣化慧空禪師

問。如何是道。

師云。荒田不揀。

僧曰。莫便是和尚為人處么。

師云。量才補職。

師云。昨日雨霖霖。今朝日杲杲。文殊與普賢。全身入荒草。賴得王老師。夜來遣出早。拈起拄杖云。來也

【現代漢語翻譯】 現代漢語譯本 問：古佛（指很久以前的佛）與露柱（寺廟中露天的柱子，常被用來比喻無情之物）相交，是第幾等機鋒？師云：韶陽老漢（指韶陽禪師）也曾這樣說過。 僧人說：學人今日有所領悟了。 師父說：太像徒勞無功了。 上堂說法時說：說，則搖動嘴唇；行，則移動腳步。即使不說不行的時候，也是錯，錯。拍禪床一下。 上堂說法時說：因果一言，到處隨緣。若有人去猜測，就差了十萬八千里。參！ 常州善權山廣教慧泰禪師 問：供養百千諸佛，不如供養一個無心道人。百千諸佛有什麼過失？無心道人有什麼福德？ 師父說：花因愛惜而凋落，草因被遺棄而生長。 僧人說：不知是一還是二？ 師父說：一二暫且放下，鼻孔為什麼在老僧手裡？僧人猶豫不決。 師父說：蒼天啊，蒼天啊！ 師父說：諸佛出世，廣泛演說三乘佛法。達摩祖師西來，秘密傳授大事。上根器的人，當下頓悟；中下根器的人，必須逐漸明白心地。或者一句話唱出真理，或者三句話敷衍宣揚，或者善巧地隨機應變，於是形成多種意義。抓住其中的關鍵，總歸是空花（比喻虛幻不實）。一句話窮盡根源，就埋沒了祖師之道。敢問各位，什麼是應時應節的句子？良久，說：微云淡淡籠罩銀河，稀疏的雨點滴在梧桐樹上。參！ 洪州西山翠巖廣化慧空禪師 問：如何是道？ 師父說：荒田不揀（不挑剔）。 僧人說：莫非這就是和尚您教化人的地方嗎？ 師父說：量才補職。 師父說：昨日雨淋淋，今日日杲杲。文殊（文殊菩薩）與普賢（普賢菩薩），全身進入荒草。幸虧王老師，昨夜把他們遣送出來了。拿起拄杖說：來也！

【English Translation】 English version Question: The ancient Buddha (referring to Buddhas of the distant past) interacting with the dew pillar (a pillar in a temple courtyard, often used as a metaphor for inanimate objects), what level of Zen exchange is this? The master said: Old man Shaoyang (referring to Zen Master Shaoyang) also spoke of it in this way. A monk said: This student has some understanding today. The master said: It seems very much like laboring without success. Ascending the hall to preach, he said: To speak is to move the lips; to walk is to move the feet. Even when not speaking or walking, it's wrong, wrong. He struck the Zen meditation platform once. Ascending the hall to preach, he said: The word 'karma' follows conditions everywhere. If someone tries to guess, they will be off by a hundred thousand and eight thousand miles. Meditate! Zen Master Huìtài of Guǎngjiào Monastery on Shànquán Mountain in Chángzhōu Question: Offering to hundreds of thousands of Buddhas is not as good as offering to a 'no-mind' (wúxīn) Daoist. What fault do the hundreds of thousands of Buddhas have? What merit does the 'no-mind' Daoist have? The master said: Flowers fall because they are cherished; grass grows because it is abandoned. A monk said: I don't know if it's one or two? The master said: Let's put aside one and two for now. Why is your nose in this old monk's hand? The monk hesitated. The master said: Heavens, heavens! The master said: The Buddhas appear in the world, widely expounding the Three Vehicles (sāncéng). Bodhidharma (Dámó) came from the West, secretly transmitting the great matter. Those of superior capacity have sudden enlightenment upon hearing the words; those of middle and lower capacity must gradually understand their minds. Sometimes a single word sings the truth, sometimes three sentences elaborately proclaim it, sometimes skillfully responding to the occasion, thus forming multiple meanings. Grasping the key point, it is all like empty flowers (a metaphor for illusion). A single sentence exhausts the source, burying the ancestral path. I dare to ask everyone, what is the sentence that is in accordance with the time and season? After a long pause, he said: Light clouds faintly cover the Milky Way, sparse rain drips on the wutong tree. Meditate! Zen Master Huìkōng of Cuìyán Guǎnghuà Monastery on Xīshān Mountain in Hóngzhōu Question: What is the Dao? The master said: Uncultivated fields are not selective. A monk said: Is this perhaps where you, the venerable, teach people? The master said: Assigning positions according to ability. The master said: Yesterday it rained heavily, today the sun shines brightly. Mañjuśrī (Wénshū) and Samantabhadra (Pǔxián) have entered the wild grass with their whole bodies. Fortunately, Teacher Wang sent them out early last night. He picked up his staff and said: Here they come!

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。來也。不見道。春無三日晴。下座。

饒州密巖山凈土德溥禪師

問。如何是密巖境。

師云。芙蓉頂上清風起。

僧曰。如何是境中人。

師云。雨露壇前野老歌。

問。向上宗乘。如何指示。

師云。新聲調古曲。那個是知音。

饒州崇福德基禪師

問。向上宗乘。請師舉唱。

師云。多少分明。

僧曰。更垂方便。

師云。來風深辨。

僧曰。學人禮謝。

師云。不得錯會。

師云。若於遮里會得。便能入一佛國。坐一道場。水鳥樹林共談斯要。樓臺殿閣同演真乘。續千聖不盡之燈。照八面無私之𦦨。所以道。在天同天。在人同人。還有知音者么。良久。云。水底金烏天上日。眼中瞳子面前人。

云居山真如院仲和禪師

問。如何是佛。

師云。問處分明。

僧曰。夜來松竹起清風。吹散白雲三兩片。

師云。且莫磕著露柱。僧禮拜歸眾。師噓噓。

廬山同安崇勝幼宗禪師

上堂。拈拄杖。召大眾云。拄杖子是體。擊禪床云。遮個是用。直得高低普見。遠近皆聞。正當恁么時。且道是分不分。良久。云。榔橫橫挑華藏界。維摩掌上未為多。

婺州寶林懷吉

【現代漢語翻譯】 現代漢語譯本： 來了。難道沒聽說過嗎？『春天沒有連續三天的晴朗天氣。』下座。

饒州密巖山凈土德溥禪師

問：如何是密巖的境界？ 師云：芙蓉峰頂上清風吹起。 僧曰：如何是境界中的人？ 師云：雨露壇前老農歌唱。

問：向上宗乘（指禪宗的最高教義），如何指示？ 師云：用新的聲調來唱古老的曲子，誰是真正的知音？

饒州崇福德基禪師

問：向上宗乘，請禪師開示。 師云：多麼分明啊。 僧曰：請再施方便（指進一步開示）。 師云：仔細辨別來風（指對方的意圖）。 僧曰：學人禮謝。 師云：不要錯誤理解。

師云：如果在這裡領會了，便能進入一個佛國，坐于同一個道場，水鳥樹林共同談論這個重要的道理，樓臺殿閣一同演說真正的佛法。延續千聖永不熄滅的燈火，照亮八面沒有偏私的門徑。所以說，在天如同天，在人如同人。還有知音的人嗎？良久，云：水底的金烏是天上的太陽，眼中的瞳子就是面前的人。

云居山真如院仲和禪師

問：如何是佛？ 師云：問處就已分明。 僧曰：夜裡松樹竹林間吹起清風，吹散了三兩片白雲。 師云：不要撞到露柱（指不要執著于外在形式）。僧人禮拜后回到大眾中。禪師噓噓。

廬山同安崇勝幼宗禪師

上堂。拿起拄杖，召集大眾說：拄杖子是體（指本體），敲擊禪床說：這個是用（指作用）。直接使得高處低處普遍看見，遠處近處都聽聞。正當這個時候，且說這是分還是不分？良久，云：即使橫著挑起整個華藏世界（佛教宇宙觀），在維摩詰（Vimalakirti，佛教在家菩薩的代表）的掌上也不算多。

婺州寶林懷吉

【English Translation】 English version: He comes. Haven't you heard? 'Spring has no three days of clear weather.' Descends from the seat.

Chan Master Depu of Jingtu Temple on Mount Miyan in Raozhou

Question: What is the realm of Miyan? The Master said: 'A clear breeze rises from the summit of the lotus peak.' Monk: What is the person within the realm? The Master said: 'An old farmer sings before the rain and dew altar.'

Question: The supreme vehicle (Upward Teaching) (referring to the highest doctrine of Zen Buddhism), how is it indicated? The Master said: 'New tunes set to old melodies, who is the true connoisseur?'

Chan Master Deji of Chongfu Temple in Raozhou

Question: The supreme vehicle (Upward Teaching), please Master expound it. The Master said: 'How clear it is!' Monk: Please bestow further expedient means (referring to further guidance). The Master said: 'Carefully discern the coming wind (referring to the other party's intention).' Monk: The student bows in gratitude. The Master said: 'Do not misunderstand.'

The Master said: 'If you understand here, you can enter a Buddha land, sit in the same Bodhimanda (place of enlightenment), where water birds and trees together discuss this essential principle, and pavilions and towers together expound the true vehicle. Continuing the inexhaustible lamp of a thousand sages, illuminating the impartial gate in all directions. Therefore, it is said, 'In heaven, like heaven; among people, like people.' Is there anyone who understands? After a long pause, he said: 'The golden crow in the water is the sun in the sky, the pupil in the eye is the person before you.'

Chan Master Zhonghe of Zhenru Temple on Mount Yunju

Question: What is Buddha? The Master said: 'It is clear in the asking.' Monk: Last night, a clear breeze arose among the pines and bamboos, scattering two or three patches of white clouds. The Master said: 'Don't bump into the pillar (referring to not being attached to external forms).' The monk bowed and returned to the assembly. The Master sighed.

Chan Master Youzong of Tongan Chongsheng Temple on Mount Lu

Ascending the hall. Raising his staff, he addressed the assembly, saying: 'The staff is the substance (referring to the essence), striking the Zen bed, he said: 'This is the function (referring to the application).' Directly causing high and low places to be universally seen, and distant and near places to be heard. At just this moment, tell me, is it divided or undivided?' After a long pause, he said: 'Even if one were to horizontally lift the entire Avatamsaka realm (Huazangjie) (Buddhist cosmology), it would not be much in Vimalakirti's (Vimalakirti, representative of Buddhist lay bodhisattvas) palm.'

Huaiji of Baolin Temple in Wuzhou

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真覺禪師

問。德山棒．臨濟喝。未審是同是別。

師云。將諸是衲僧。

僧曰。學人未曉。特伸請益。

師云。不妨伶利。

問。如何是和尚為人句。

師云。有問有答。

僧曰。得聞于未聞也。

師云。聞底事作么生。

僧曰。六耳不同謀。

師云。也是。

師云。善慧遺風五百年。云黃山色只依然。而今祖令重行也。一句流通遍大千。大眾且道是什麼句。莫是涵蓋乾坤．截斷眾流．隨波逐浪底么。吽。有甚交涉。自從有佛祖已來。未曾動著。今日不可漏泄真機去也。顧視大眾云。若到諸方。不得錯舉。

信州鵝湖山仁壽德延禪師

問。如何是鵝湖境。

師云。一泓湖水春來淥。數只仙鵝天外歸。

僧曰。如何是境中人。

師云。松聲來客座。山翠上人衣。

師云。眾口咸來發問端。當空一點欲酬難。而今大義重宣也。剔起眉毛覿面看。久立。

廬山萬杉子章禪師

問。道泰不傳天子令。時清盡唱太平歌。如何是太平歌。

師云。云盡日月正。雪消天地春。

僧曰。恁么則雨灑千峰秀。風動萬年枝。

師云。星江水闊連天碧。五老山橫宇宙寬。

問。師資未相

【現代漢語翻譯】 現代漢語譯本 真覺禪師

問：德山棒（Deshan's stick，德山宣鑒禪師使用棒來教導弟子的方式）、臨濟喝（Linji's shout，臨濟義玄禪師使用喝來教導弟子的方式），請問它們是相同還是不同？

禪師說：這兩個都是針對那些參禪的僧人。

僧人說：弟子不明白，特來請教。

禪師說：不妨你如此伶俐。

問：如何是和尚（指禪師自己）為人施教的宗旨？

禪師說：有問有答。

僧人說：因此聽聞了未曾聽聞的道理。

禪師說：聽聞的道理又該如何運用？

僧人說：六隻耳朵不能一起謀劃事情（意指眾說紛紜，難以決斷）。

禪師說：也是。

禪師說：善慧禪師（指六祖慧能）的遺風已經五百年了，云黃山（Yunhuang Mountain）的景色依舊如故。如今祖師的法令和教誨再次盛行，一句真言流通於整個大千世界。各位，你們說這是什麼話？莫非是涵蓋乾坤（涵蓋天地）、截斷眾流（斬斷一切思緒）、隨波逐浪（隨順世俗）的道理嗎？吽！這有什麼關係呢？自從有佛祖以來，這句真言從未被觸動過。今天可不能泄露真正的玄機啊。禪師環顧大眾說：如果到了其他地方，不要錯誤地引用。

信州鵝湖山仁壽德延禪師

問：如何是鵝湖（Ehu Lake）的境界？

禪師說：一湖春水碧波盪漾，幾隻仙鵝從天外飛回。

僧人說：如何是這境界中的人？

禪師說：松濤聲聲來到客人的座位旁，山色翠綠映上人的衣裳。

禪師說：大家紛紛前來提問，想要用空中的一點來酬答難題。如今大義再次宣揚，提起眉毛，面對面地看。禪師站立良久。

廬山萬杉子章禪師

問：政治清明，不傳天子的命令；時局太平，都唱太平的歌。如何是太平歌？

禪師說：雲散盡，日月正明；雪融化，天地回春。

僧人說：如此說來，雨水灑過，千峰秀麗；風兒吹動，萬年枝繁茂。

禪師說：星江（Xingjiang River）水闊，與天相連一片碧藍；五老峰（Five Elders Peak）橫亙，宇宙顯得寬廣。

問：師父和弟子還未...

【English Translation】 English version Zen Master Zhenjue

Question: Deshan's stick (Deshan's method of using a stick to teach disciples), Linji's shout (Linji's method of using a shout to teach disciples), are they the same or different?

The Master said: Both are aimed at those meditating monks.

The monk said: This disciple does not understand, and specially comes to ask for instruction.

The Master said: It doesn't matter that you are so clever.

Question: What is the Master's (referring to the Zen Master himself) teaching principle?

The Master said: There are questions and answers.

The monk said: Therefore, I have heard a principle I had not heard before.

The Master said: How should the principle you have heard be applied?

The monk said: Six ears cannot conspire together (meaning too many opinions make it difficult to decide).

The Master said: That's right.

The Master said: The legacy of Zen Master Shanhui (referring to the Sixth Patriarch Huineng) has been around for five hundred years, and the scenery of Yunhuang Mountain remains the same. Now the ancestral decree and teachings are flourishing again, and a true saying is circulating throughout the entire universe. Everyone, what do you say this is? Could it be the principle of 'encompassing heaven and earth', 'cutting off the flow of thoughts', and 'following the waves'? Hum! What does this have to do with it? Since the existence of the Buddha, this true saying has never been touched. Today, we must not reveal the true secret. The Master looked around at the crowd and said: If you go to other places, do not quote it incorrectly.

Zen Master RenShou DeYan of Ehu Mountain, Xinzhou

Question: What is the realm of Ehu Lake (Ehu Lake)?

The Master said: A lake of spring water is rippling green, and several celestial geese fly back from beyond the sky.

The monk said: What is the person in this realm?

The Master said: The sound of pine trees comes to the guest's seat, and the green of the mountains reflects on people's clothes.

The Master said: Everyone comes to ask questions, wanting to use a point in the sky to answer difficult problems. Now the great meaning is proclaimed again, raise your eyebrows and look face to face. The Master stood for a long time.

Zen Master Zizhang of Wanshan Mountain, Lushan

Question: When the way prevails, the emperor's orders are not transmitted; when the times are peaceful, everyone sings songs of peace. What is the song of peace?

The Master said: When the clouds dissipate, the sun and moon are clear; when the snow melts, heaven and earth return to spring.

The monk said: In this case, after the rain, a thousand peaks are beautiful; when the wind blows, ten thousand-year-old branches are lush.

The Master said: The Xingjiang River (Xingjiang River) is wide, connected to the sky in a blue expanse; the Five Elders Peak (Five Elders Peak) stretches across, making the universe seem vast.

Question: The master and disciple have not yet...

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見時如何。

師云。定光金地遙招手。智者江陵暗點頭。

僧曰。見后如何。

師云。父子親其居。尊卑異其位。

洪州資福宗誘禪師

上堂云。唱彌高。和彌寡。九載少林。有口如啞。眨上眉毛。蹉過了也。山僧今日從空放下。為什麼如此。盡法無民。

上堂云。龍泉今日與諸人說些葛藤。良久。云。枝蔓上更生枝蔓。

袁州龍興山居岳禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。自從達磨分流后。萬派都歸是一家。

僧曰。學人未曉。請師直指。

師云。集云峰下四藤條。

東京智海正覺本逸禪師法嗣

筠州黃檗山志因禪師

問。不如坐禪人。一念超佛地。如何是佛地。

師云。舍衛國中。

僧曰。未審意旨如何。

師云。側布黃金。

問。如何是得力句。

師云。腳。

僧曰。學人不會。

師云。一步進一步。

師云。靈鷲峰前。杉松滴翠。雲霞影里。水石清虛。儘是古來門館。舊日家風。何故道無避寒暑處。良久。云。爭怪得別人。

上堂云。歸根得旨。隨照失宗。東是廚庫。西是僧堂。皆是隨照。歸根得旨一句作么生道。良久云。參。

上堂云

【現代漢語翻譯】 現代漢語譯本 問：見地如何？ 師父說：『定光（Dipamkara）佛在金色的土地上遙遙招手，智者（智顗）大師在江陵暗自點頭。』 僧人問：見地之後又如何？ 師父說：『父子之間親密無間，長幼之間尊卑有序。』 洪州資福宗誘禪師 上堂說法時說：『唱得越高，應和的人越少。九年面壁少林寺，有口難言如同啞巴。稍微眨一下眉毛，就錯過了。』山僧我今天從空中放下一切。為什麼這樣說呢？因為法盡則無民（指教法如果過於繁瑣，就無法度化民眾）。』 上堂說法時說：『龍泉（地名，也指龍泉寺）我今天和各位說些葛藤（比喻糾纏不清的公案）。』停頓了很久，說：『在枝蔓上又生出枝蔓。』 袁州龍興山居岳禪師 問：『師父您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 師父說：『自從達磨（Bodhidharma）祖師分流之後，萬千流派最終都歸於一家。』 僧人說：『學人我不明白，請師父您直接指點。』 師父說：『集云峰下有四條老藤。』 東京智海正覺本逸禪師法嗣 筠州黃檗山志因禪師 問：『不如坐禪人，一念超佛地。如何是佛地？』 師父說：『舍衛（Sravasti）國中。』 僧人問：『不知師父您的意思是什麼？』 師父說：『側著鋪滿黃金。』 問：『如何是得力句？』 師父說：『腳。』 僧人說：『學人我不明白。』 師父說：『一步進一步。』 師父說：『靈鷲（Vulture Peak）峰前，杉樹松樹滴翠。雲霞倒影里，水石清澈空明。這些都是古來的門庭，舊日的家風。』為什麼又說沒有避寒暑的地方呢？停頓了很久，說：『這又怎麼能怪得了別人呢？』 上堂說法時說：『歸根可以得旨，隨逐外境則會失去宗。東邊是廚房，西邊是僧堂，這些都是隨逐外境。』那麼，歸根得旨這句話又該怎麼說呢？停頓了很久，說：『參！』 上堂說法時說：

【English Translation】 English version Question: What is the understanding upon seeing? The Master said: 'Dipamkara (定光) Buddha remotely beckons on the golden land, and Master Zhiyi (智者) secretly nods in Jiangling.' The monk asked: What happens after seeing? The Master said: 'Fathers and sons are intimate in their dwellings, and the honored and the humble differ in their positions.' Chan Master Zongyou of Zifu Temple in Hongzhou Ascending the hall, he said: 'The higher the singing, the fewer the harmonizers. For nine years in Shaolin, the mouth is like that of a mute. A slight blink of the eyebrows, and it's missed.' This mountain monk puts everything down from the void today. Why is that so? Because when the law is exhausted, there are no people (meaning if the teachings are too complicated, they cannot save people).' Ascending the hall, he said: 'Today, Longquan (龍泉, place name, also refers to Longquan Temple) will speak some tangled vines with you all.' After a long pause, he said: 'More vines grow on the branches.' Chan Master Yue, residing in Longxing Mountain in Yuanzhou Question: 'Whose tune does the Master sing? Whose ancestral style do you inherit?' The Master said: 'Since the division of streams after Bodhidharma (達磨), all streams return to one family.' The monk said: 'This student does not understand, please give direct guidance, Master.' The Master said: 'Four old vines beneath Jiyun (集云) Peak.' Successor of Chan Master Benyi of Zhihai Zhengjue in Tokyo Chan Master Zhiyin of Huangbo Mountain in Junzhou Question: 'It is better than a person who meditates, a single thought surpasses the Buddha-land. What is the Buddha-land?' The Master said: 'In the country of Sravasti (舍衛).' The monk asked: 'I do not know what your intention is, Master?' The Master said: 'Spread gold sideways.' Question: 'What is a powerful phrase?' The Master said: 'Feet.' The monk said: 'This student does not understand.' The Master said: 'One step, one step forward.' The Master said: 'In front of Vulture Peak (靈鷲), the cedars and pines drip with green. In the shadows of the clouds and mist, the water and stones are clear and empty. All of this is the ancient gate, the old family style.' Why then say there is no place to avoid the cold and heat? After a long pause, he said: 'How can you blame others?' Ascending the hall, he said: 'Returning to the root, one obtains the essence; following the light, one loses the sect. The east is the kitchen, the west is the monks' hall; all of these are following the light.' Then, how should one speak the phrase 'returning to the root and obtaining the essence'? After a long pause, he said: 'Investigate!' Ascending the hall, he said:

---

。四十九年說。恩潤禽魚。十萬程途來。警悟人天。遮二老漢各人好與三十棒。何故。一個說長說短。一個胡言漢語。雖然如是。且放過一著。

福州大中寺德隆禪師

圓具遊方。參逸禪師。深悟宗趣。溫公左丞堅請師出世。入室摳衣。徒眾八百。

開堂日。示眾云。摩竭陀國。水泄不通。毗耶離城。親行此令。豎窮三際。橫亙十方。坐斷報化佛頭。畫斷自佗世界。是以如來大師二千年外。乘悲願力。示現受生。降誕王宮。修行雪嶺。成等正覺。轉大法輪。離文字語言。人心直旨。古今一致。殊途同歸。乃顧左右云。人天交接。賓主歷然。復召大眾。何似生。舉不顧。即差互。擬思量。何劫悟。久立。珍重。

福州白鹿山伸豫禪師

師初開堂日。上首白槌云。法筵龍象眾。當觀第一義。

師云。華岳三峰。黃河九流。還有人於此觀得么。若此觀得。何假胸題萬字。足步祥蓮。菩提場中。始成正覺。然此事。莫非知方之者。共相證明。晚進初機。有疑請問。

僧問。師登高廣座。乞示少林機。

答云。紅霞穿碧漢。白日繞須彌。

進云。恁么則人天盡側聆也。

答云。徒勞佇思。

進云。誰知遠煙浪。別有好思量。

答云。閑言語。

【現代漢語翻譯】 現代漢語譯本：四十九年說法，恩澤潤及飛禽游魚，教化遠及十萬里的路途，警醒世人和天人。應該給這兩個老傢伙每人三十棒。為什麼？一個說長道短，一個胡言亂語。雖然如此，姑且放過他們一著。

福州大中寺德隆禪師

圓滿受戒后四處遊歷參學，參訪逸禪師，深刻領悟禪宗的旨趣。溫公左丞堅決邀請禪師出世住持。禪師入室說法，門徒眾多，達到八百人。

開堂之日，德隆禪師向大眾開示說：『摩竭陀國（Magadha，古印度王國），水泄不通；毗耶離城（Vaishali，古印度城市），親自施行此法令。豎窮過去、現在、未來三際，橫亙東西南北四方以及上下，截斷報身佛、化身佛的頭，劃分開自己和他人的世界。因此如來大師在二千年前，憑藉悲願之力，示現受生，降生於王宮，在雪山苦行修行，成就正等正覺，轉大法輪，遠離文字語言，直指人心，古今一致，殊途同歸。』於是顧視左右說：『人天交接，賓主分明。』又召集大眾：『像什麼？』舉起時不顧及，就差錯了；如果擬議思量，要到什麼時候才能領悟？』良久，珍重！

福州白鹿山伸豫禪師

禪師初次開堂之日，上首舉起木槌說：『法筵龍象眾，當觀第一義。』

禪師說：『華山（Mount Hua）的三座山峰，黃河（Yellow River）的九條支流，還有人能在此處觀照領悟嗎？如果能在此處觀照領悟，又何必胸前有萬字紋樣，腳踩祥雲蓮花，在菩提樹下，才成就正覺呢？』然而這件事，莫不是知曉門徑的人，共同互相證明。新進的學人，有疑問請提問。

有僧人問道：『禪師登上高廣的法座，請開示少林（Shaolin）的禪機。』

禪師回答說：『紅霞穿透碧藍的天空，白日圍繞著須彌山（Mount Sumeru）。』

僧人進一步說：『如此說來，世人和天人都側耳傾聽了。』

禪師回答說：『徒勞地駐足思索。』

僧人進一步說：『誰知道在那遙遠的煙波里，另有一番美好的思量。』

禪師回答說：『閒言碎語。』

【English Translation】 English version: After forty-nine years of speaking, the grace extends to birds and fish, and the teachings reach a hundred thousand 'li' (Chinese mile) away, awakening humans and devas (deities). Each of these two old fellows should receive thirty blows. Why? One speaks of others' merits and demerits, and the other babbles nonsense. Even so, let's let them off this time.

Zen Master Delong of Dazhong Temple in Fuzhou

After fully receiving the precepts and traveling around to study, he visited Zen Master Yi and deeply understood the essence of Zen. Grand Councilor Wen Gong earnestly invited the Zen Master to come forth and preside over the temple. The Zen Master entered the room to give teachings, and his disciples numbered eight hundred.

On the day of the opening of the Dharma hall, Zen Master Delong instructed the assembly, saying: 'The country of Magadha (ancient Indian kingdom) is impenetrable; the city of Vaishali (ancient Indian city) personally enforces this decree. Vertically exhausting the three periods of past, present, and future, horizontally extending to the ten directions, cutting off the heads of the Reward Body Buddha and the Manifestation Body Buddha, dividing the worlds of self and others. Therefore, the Tathagata (Buddha) Master, two thousand years ago, relying on the power of compassion and vows, manifested birth, descended into the royal palace, practiced asceticism in the snowy mountains, attained perfect enlightenment, turned the great Dharma wheel, separated from written language, directly pointed to the human mind, consistent from ancient times to the present, different paths leading to the same destination.' Then he looked to the left and right and said: 'The interaction between humans and devas is clear, host and guest are distinct.' He then summoned the assembly: 'What is it like?' If you raise it without regard, you will be mistaken; if you intend to think about it, when will you realize it?' After a long time, he said, 'Take care!'

Zen Master Shenyu of Bailu Mountain in Fuzhou

On the day of the Zen Master's first opening of the Dharma hall, the leading monk raised the gavel and said: 'The assembly of dragons and elephants in the Dharma gathering should contemplate the First Principle.'

The Zen Master said: 'The three peaks of Mount Hua (Mount Hua), the nine branches of the Yellow River (Yellow River), are there people who can contemplate and realize here? If one can contemplate and realize here, why is it necessary to have ten thousand characters on the chest and step on auspicious lotus flowers to achieve perfect enlightenment under the Bodhi tree?' However, this matter is something that those who know the way can jointly prove. Newcomers, if you have any doubts, please ask.

A monk asked: 'The Zen Master ascends the high and broad seat, please instruct us on the Zen opportunity of Shaolin (Shaolin).'

The Zen Master replied: 'Red clouds pierce the blue sky, the white sun circles Mount Sumeru (Mount Sumeru).'

The monk further said: 'In that case, humans and devas are all listening attentively.'

The Zen Master replied: 'It is futile to stand and ponder.'

The monk further said: 'Who knows that in the distant misty waves, there is another kind of beautiful contemplation.'

The Zen Master replied: 'Idle chatter.'

---

僧問。云馭既登於法席。曇華一句請師宣。

答云。金風朝布野。玉露夜垂珠。

進云。恁么則龍吟霧起。虎嘯風生。

答云。天高難側耳。

進云。若不登樓。焉知海闊。

答云。何曾夢見。

師乃云。問話且止。設使言中辨的。句里藏機。意思交馳。並同流浪。何故。吾祖之道。豈其然乎。若是上根作者。獨步丹霄。臨機大用。把住則涓滴不漏。放開乃浪涌千江。踞地全威。壁立千仞。得不英靈自己。荷負宗門。直饒恁么。未稱衲僧。且道衲僧有甚奇特。良久。云。深秋簾幕千冢雨。落日樓臺一笛風。

建中靖國續燈錄卷第十一 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十二　　　［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師十三世

洪州黃龍山慧南禪師法嗣

江州東林興龍禪寺照覺禪師

諱常總。姓施氏。延平人也。母夢梵僧授白蓮華。因而誕生。長依寶云寺出家受具。遊方造南師法席。三扣其室。南師乃問。是何宗旨。豁然大悟。服勤數載。推為導首。

初住泐潭。次遷東林。應遠公懸記。眾盈五百。

神宗皇帝詔

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『云馭（指說法者）既然已經登上法座，請老師宣講曇花（比喻佛法）一句。』 禪師回答說：『金色的秋風早晨吹遍田野，晶瑩的玉露夜晚凝結成珍珠。』 僧人進一步問道：『既然如此，那麼龍吟則霧氣升騰，虎嘯則狂風驟起。』 禪師回答說：『天高不可測，難以側耳傾聽。』 僧人進一步問道：『如果不登上高樓，怎麼知道大海的廣闊？』 禪師回答說：『我何曾夢見過？』 禪師於是說：『提問到此為止。即使言語中辨別得清楚，語句里隱藏著玄機，意思交相輝映，也都是隨波逐流。為什麼呢？我們祖師的道，難道是這樣的嗎？如果是上等根器的人，就能獨自在青天中行走，面臨機緣時能發揮大作用，把握住則涓滴不漏，放開則如浪潮般涌向千江。佔據要地則氣勢逼人，像峭壁一樣聳立千仞。難道不是英明神武，自己承擔起宗門的重任嗎？即使能做到這樣，還不能稱為真正的衲僧（指僧人）。那麼，真正的衲僧有什麼奇特之處呢？』禪師沉默良久，然後說：『深秋時節，簾幕外是千座墳墓的雨；落日餘暉中，樓臺上飄蕩著一支笛子的聲音。』

《建中靖國續燈錄》卷第十一

《建中靖國續燈錄》卷第十二 [宋 銘]

東京法雲禪寺住持傳法佛國禪師(臣)惟白 輯

對機門

南嶽懷讓禪師（Nanyue Huairang，唐代禪宗大師）十三世

洪州黃龍山慧南禪師（Huanglong Huinan，宋代禪宗大師）法嗣

江州東林興龍禪寺照覺禪師

法名常總（Changzong），姓施，是延平人。他的母親夢見一位梵僧授予她一朵白蓮花，因此而生下了他。長大后在寶云寺出家受戒。遊歷四方，拜訪南禪師的法座。三次叩拜他的房間。南禪師於是問道：『你是什麼宗旨？』他豁然大悟。服侍勤勞數年，被推舉為領頭人。

最初住在泐潭（Letan），後來遷到東林（Donglin）。應遠公（Yuangong）的預言，門徒達到五百人。

神宗皇帝（Shenzong Emperor）下詔。

【English Translation】 English version: A monk asked: 'Since Yunyu (referring to the speaker) has already ascended the Dharma seat, please, Master, expound a phrase of the Udumbara flower (a metaphor for the Buddha's teachings).' The Zen master replied: 'The golden autumn wind spreads across the fields in the morning, and the glistening jade dew condenses into pearls at night.' The monk further asked: 'If that's the case, then when the dragon roars, mist arises; when the tiger howls, wind is born.' The Zen master replied: 'The sky is high and difficult to measure, hard to listen closely to.' The monk further asked: 'If one does not climb the tower, how can one know the vastness of the sea?' The Zen master replied: 'When have I ever dreamt of it?' The Zen master then said: 'The questions should stop here. Even if the words are clearly distinguished, the phrases conceal the mechanism, and the meanings intertwine, they are all drifting along with the current. Why? Is the Way of our Patriarchs like this? If one is a person of superior capacity, they can walk alone in the blue sky, and when facing opportunities, they can exert great use. If they grasp it, not a drop is leaked; if they release it, it surges like waves towards a thousand rivers. Occupying the ground, they possess complete authority, standing like a cliff of a thousand ren (a Chinese unit of length). Isn't it brilliant and spiritual, shouldering the responsibility of the sect? Even if one can do this, they cannot be called a true mendicant monk (referring to a monk). Then, what is so special about a true mendicant monk?' The Zen master remained silent for a long time, then said: 'In deep autumn, outside the curtains is the rain of a thousand tombs; in the setting sun, a flute's sound drifts from the tower.'

Continuation of the Record of the Lamp of Jianzhong Jingguo, Volume 11

Continuation of the Record of the Lamp of Jianzhong Jingguo, Volume 12 [Song Ming]

Compiled by Wei Bai, the Abbot of Fayun Zen Monastery in Tokyo, the Zen Master of Propagating the Dharma and Buddha Country (your subject)

The Gate of Responding to the Occasion

Thirteenth Generation of Zen Master Huairang of Nanyue (Nanyue Huairang, a Zen master of the Tang Dynasty)

Dharma Successor of Zen Master Huinan of Huanglong Mountain in Hongzhou (Huanglong Huinan, a Zen master of the Song Dynasty)

Zen Master Zhaojue of Xinglong Zen Monastery in Donglin, Jiangzhou

His Dharma name was Changzong, his surname was Shi, and he was a native of Yanping. His mother dreamed of a Brahman monk giving her a white lotus flower, and thus he was born. When he grew up, he became a monk and received precepts at Baoyun Monastery. He traveled around, visiting the Dharma seat of Zen Master Nan. He knocked on his room three times. Zen Master Nan then asked: 'What is your doctrine?' He suddenly realized. He served diligently for several years and was elected as the leader.

He first lived in Letan, and later moved to Donglin. In response to the prediction of Yuangong, his disciples reached five hundred.

Emperor Shenzong issued an edict.

---

住大相國寺智海禪院。堅讓不赴。得請林下。徐國大王特奏賜照覺禪號。緣盡坐滅。全身瘞于雁門塔左。

開堂日。上首白槌罷。師左各顧視。良久。云。槌聲未落。祖令已行。何況擊動犍椎。告眾云觀。早落第二。上根之者。如目晴虛。中下之流。有疑請問。

問。為　國開堂於此日。師將何法報　君恩。

師云。白雲封岳頂。明月映天心。

僧曰　帝王之恩師已報。祖意西來事若何。

師云。休于言下覓。莫向意中求。

僧曰。方信如來曾有語。黃梅今日始知心。

師云。誰不承恩力。

問。移風易俗即不問。祖宗門下以何為極則。

師云。橫按鏌鎁全體露。

僧曰。此猶是倜儻之詞。當頭一句。請師速道。

師云。箇中誰是出頭人。

僧曰。真善知識。

師云。別處即不放過。

僧曰。是何言歟。

師云。正令已行。

問。祖意西來即不問。改律為禪事若何。

師云。壺中日月。物外山川。

僧曰。遠師不虛授記。

師云。若是陶淵明。攢眉卻歸去。

僧曰。洎不問過。

師云。齋后鐘。

問。寶堂擊動承天鼓。請師為唱太平歌。

師云。香菸起處清風引。

【現代漢語翻譯】 現代漢語譯本： 居住在大相國寺智海禪院。堅決推辭朝廷的任命，得以隱居山林。徐國大王特地上奏，賜予『照覺禪師』的稱號。因緣已盡，坐化圓寂。全身安葬在雁門塔的左側。

開堂說法之日，上首僧人敲擊木槌完畢。禪師左右環顧，良久，說道：『木槌之聲尚未消散，祖師的教令已經開始施行。更何況是敲擊犍椎（寺院中用以集眾的法器），告知大眾前來觀聽。早就落入了第二義諦。上等根器之人，如同眼睛清澈明亮；中下等根器之人，如有疑問請提問。』

有僧人問道：『爲了國家而在此開堂說法，禪師將用什麼佛法來報答君王的恩德？』

禪師說：『白色的雲彩覆蓋著山嶽的頂峰，明亮的月光映照著天空的中心。』

僧人說：『帝王的恩德禪師已經報答了，那麼祖師西來傳法的真意又是什麼呢？』

禪師說：『不要在言語之下尋求，不要在意識之中探求。』

僧人說：『如今才相信如來曾經說過的話，黃梅（指六祖慧能）今日才真正領悟佛心。』

禪師說：『誰不是在承受佛的恩德和力量呢？』

有僧人問道：『移風易俗的事情暫且不問，祖師門下以什麼作為最高的準則？』

禪師說：『橫著按住鏌铘（古代寶劍名），全體顯露。』

僧人說：『這仍然是倜儻不凡的言辭，請禪師快速說出當頭棒喝的那一句。』

禪師說：『其中誰是出頭之人？』

僧人說：『真是善知識啊！』

禪師說：『在別的地方我可不會輕易放過你。』

僧人說：『這是什麼意思呢？』

禪師說：『嚴正的命令已經施行了。』

有僧人問道：『祖師西來傳法的真意暫且不問，改變律宗為禪宗這件事又如何呢？』

禪師說：『壺中的日月，身外之山川。』

僧人說：『遠公（慧遠）不虛假地授予了禪師記別。』

禪師說：『如果是陶淵明，也會皺著眉頭回去了。』

僧人說：『暫且不問過失。』

禪師說：『齋飯後的鐘聲。』

有僧人問道：『寶堂敲響了承天鼓，請禪師為我們唱一首太平歌。』

禪師說：『香菸升起的地方，清風自然引來。』

【English Translation】 English version: He resided at Zhihai Chan Monastery in Da Xiangguo Temple. He firmly declined official appointments, preferring to retreat to the mountains. King Xu specially requested the imperial court to bestow upon him the title 'Chan Master Zhaojue'. When his karmic connections were exhausted, he passed away in meditation. His entire body was buried to the left of the Yanmen Pagoda.

On the day of the Dharma assembly, after the leading monk finished striking the gavel, the Master looked around to the left and right. After a long pause, he said, 'Before the sound of the gavel has faded, the ancestral decree has already been carried out. How much more so when striking the jianchui (a temple instrument used to gather the assembly), announcing to the assembly to come and listen. This has long fallen into the secondary meaning. Those of superior capacity are like clear, bright eyes; those of middling or inferior capacity, if you have doubts, please ask.'

A monk asked, 'For the sake of the country, you are opening the Dharma hall on this day. What Dharma will the Master use to repay the kindness of the ruler?'

The Master said, 'White clouds seal the mountain peaks, the bright moon reflects the heart of the sky.'

The monk said, 'The Master has already repaid the kindness of the emperor. What about the meaning of the Patriarch's coming from the West?'

The Master said, 'Do not seek it under words, do not seek it within thought.'

The monk said, 'Now I believe that the Tathagata once spoke, and today Huangmei (referring to the Sixth Patriarch Huineng) truly understands the Buddha-mind.'

The Master said, 'Who does not receive the Buddha's grace and power?'

A monk asked, 'Changing customs and habits I will not ask about. Under the ancestral gate, what is the ultimate principle?'

The Master said, 'Holding the Moyé (an ancient sword) horizontally, the whole body is revealed.'

The monk said, 'These are still unconventional words. Please, Master, quickly speak the phrase that strikes directly.'

The Master said, 'Who among them is the one who steps forward?'

The monk said, 'Truly a good advisor!'

The Master said, 'I wouldn't let you off so easily elsewhere.'

The monk said, 'What does this mean?'

The Master said, 'The strict command has already been carried out.'

A monk asked, 'The meaning of the Patriarch's coming from the West I will not ask about. What about changing the Vinaya school to the Chan school?'

The Master said, 'The sun and moon in a pot, mountains and rivers beyond things.'

The monk said, 'Master Yuan (Huiyuan) did not falsely bestow the prediction.'

The Master said, 'If it were Tao Yuanming, he would frown and return.'

The monk said, 'I will not ask about faults.'

The Master said, 'The bell after the vegetarian meal.'

A monk asked, 'The treasure hall strikes the Chengtian drum. Please, Master, sing a song of peace for us.'

The Master said, 'Where the incense smoke rises, the clear breeze naturally leads.'

---

僧曰。四眾盡聞于高韻。不知誰是和歌人。

師云。翻使胡人笑更新。

僧曰。猶是第二機。

師云。那個是第一機。

僧曰。錯。

師云。大眾有眼。

僧出衆。便提起坐具曰。請師話答。

師云。放下著。僧又作展勢。

師云。收。

僧曰。昔年尋劍客。今朝遇作家。

師云。遮里是什麼所在。僧便喝。

師云。喝老僧那。僧又喝。

師云。放過又爭得。便打。

問。不于句后明玄旨。休向言前定祖宗。少室九年端的處。神光三拜若為通。

師云。大地載不起。

僧曰。只如細泉通海脈。高檜入雲層又作么生。

師云。別是一家春。

問。如何是不動尊。

師云。下坡不走。快便難逢。

問。無生曲調即不問。勿絃琴韻請師彈。

師云。指閑湘水遠。孤月夜堂深。

僧曰。一堂風冷淡。千古意分明。

師云。又被風吹別調中。

問。乾坤之內。宇宙之間。中有一寶。秘在形山。如何是寶。

師云。白月現。黑月隱。

僧曰。非但聞名。今日親見。

師云。且道寶在什麼處。

僧曰。古殿戶開光燦爛。白蓮池畔社中人。

【現代漢語翻譯】 現代漢語譯本 僧人問道：『四眾（sì zhòng，指出家男女二眾和在家男女二眾）都聽到了您高妙的吟唱，不知是誰在和歌？』 師父說：『反而讓胡人（hú rén，古代對北方少數民族的稱呼，這裡指不瞭解佛法的人）嘲笑，真是可笑至極。』 僧人說：『這還是第二義。』 師父說：『哪個是第一義？』 僧人說：『錯了。』 師父說：『大眾的眼睛是雪亮的。』 僧人從人群中走出，提起坐具說：『請師父開示。』 師父說：『放下它。』僧人又做出展開的姿勢。 師父說：『收起來。』 僧人說：『昔年尋訪劍客，今朝遇到作家。』 師父說：『這裡是什麼地方？』僧人便大喝一聲。 師父說：『想嚇唬老僧嗎？』僧人又大喝一聲。 師父說：『放過你又怎能行？』便打了他。 有人問：『不從語句之後明白玄妙的旨意，不要在言語之前妄自確定祖宗的來歷。達摩（Dámó，禪宗初祖菩提達摩）在少室山（Shàoshì shān，指少林寺）面壁九年究竟領悟了什麼？慧可（Huìkě，禪宗二祖）向達摩三拜又如何才能通達？』 師父說：『大地都承載不起。』 僧人說：『如果說細小的泉水能匯通大海的脈絡，高大的檜樹能聳入雲霄，那又該怎麼理解呢？』 師父說：『那是另一番春色。』 有人問：『如何是不動尊（bù dòng zūn，指不動明王，佛教中的一位忿怒尊）？』 師父說：『下坡路不走，快捷方便難以遇到。』 有人問：『無生的曲調暫且不問，沒有琴絃的琴韻請師父彈奏。』 師父說：『手指閒適，湘水遙遠，孤月照耀著深深的夜堂。』 僧人說：『一堂清風冷淡，千古之意分明。』 師父說：『又被風吹到別的調子里去了。』 有人問：『乾坤（qián kūn，指天地）之內，宇宙之間，其中有一寶，隱藏在形山（xíng shān，指有形之山）。如何是寶？』 師父說：『白月顯現，黑月隱沒。』 僧人說：『不僅僅是聽聞其名，今天親眼見到了。』 師父說：『那麼你說寶在什麼地方？』 僧人說：『古老的殿堂大門敞開，光芒燦爛，白蓮池畔聚集著社中的人們。』

【English Translation】 English version A monk asked: 'The four assemblies (sì zhòng, referring to the two groups of ordained men and women, and the two groups of lay men and women) have all heard your sublime verses. Who is harmonizing with the song?' The master said: 'It only makes the barbarians (hú rén, an ancient term for northern minorities, here referring to those who do not understand the Dharma) laugh, how ridiculous.' The monk said: 'That is still the second meaning.' The master said: 'Which is the first meaning?' The monk said: 'Wrong.' The master said: 'The eyes of the assembly are discerning.' The monk came out from the crowd, picked up his sitting cloth and said: 'Please, Master, give us a teaching.' The master said: 'Put it down.' The monk then made a gesture of unfolding it. The master said: 'Put it away.' The monk said: 'In the past, I sought a swordsman; today, I meet a master.' The master said: 'What kind of place is this?' The monk then shouted loudly. The master said: 'Are you trying to scare the old monk?' The monk shouted again. The master said: 'How can I let you off?' Then he hit him. Someone asked: 'Not understanding the profound meaning after the words, do not presumptuously determine the origins of the patriarchs before the words. What did Bodhidharma (Dámó, the first patriarch of Zen) realize after nine years of facing the wall at Shaoshi Mountain (Shàoshì shān, referring to the Shaolin Temple)? How can Huike's (Huìkě, the second patriarch of Zen) three bows to Bodhidharma be understood?' The master said: 'The earth cannot bear it.' The monk said: 'If a small spring can connect to the pulse of the ocean, and a tall cypress can soar into the clouds, how should that be understood?' The master said: 'That is another kind of spring.' Someone asked: 'What is the Immovable One (bù dòng zūn, referring to Acala, an angry deity in Buddhism)?' The master said: 'Not walking downhill, quick convenience is hard to come by.' Someone asked: 'The tune of non-birth I will not ask about. Please, Master, play the melody of a stringless zither.' The master said: 'Fingers are idle, the Xiang River is far away, and a solitary moon illuminates the deep night hall.' The monk said: 'The hall is filled with a cool breeze, and the meaning of the ages is clear.' The master said: 'Again, it has been blown into another tune by the wind.' Someone asked: 'Within heaven and earth (qián kūn, referring to the universe), there is a treasure hidden in a shaped mountain (xíng shān, referring to a mountain with form). What is the treasure?' The master said: 'The white moon appears, the black moon disappears.' The monk said: 'Not only have I heard its name, but today I have seen it with my own eyes.' The master said: 'Then tell me, where is the treasure?' The monk said: 'The doors of the ancient hall are open, the light is brilliant, and the people of the community gather by the white lotus pond.'

---

師云。別寶還他碧眼胡。

問。如何是祖師西來意。

師云。風吹日炙。

僧曰。且禮三拜。

師云。莫動著。

師云。問得亦妙。不問更奇。直饒問極西旨之源。答盡南宗之要。猶是化門。未為臻極。何謂至道淵曠。大法沖虛。非言象之所詮。非文墨之能解。彌綸三有。囊括大千。性一切心。印諸法相。蓋眾生迷不自覺。至人愍此。出興於世。張皇教網。四十九年。三藏圓修。五乘頓備。功成果滿。欲致言詮。乃告人天大眾云。吾有正法眼藏。涅槃妙心。付囑摩訶迦葉。后五百歲。西天二十八祖．唐土六祖。佛佛授手。祖祖傳燈。曹溪老盧法道盛行天下。遂有五宗之說。若乃統宗會元。飲光悟拈花而微笑。慶喜倒剎竿以忘言。神光斷臂傳心。盧老舂糠為道。蓋投機自得。遇緣即宗。殃及子孫。迄今扶持不已。便謂道無南北。法非古今。正令全提。殊忘凡聖。如李相國遇藥山。明佛祖向上事。裴左丞逢斷際。見父母未生前。始得方忘己解。然妙則妙已。未免掛人齒牙。殊不知向上一路。千聖不傳。學者勞形。如猿捉影。且道向上一路是什麼人行履。若也見得。今日人天一會不異靈山。若也未明。玄關從此更重遊。

復顧大眾云。古今禪律一兼該。豈謂伊予應讖來。先覺權輿真

【現代漢語翻譯】 現代漢語譯本 師父說：『要辨別寶物，還得找碧眼的胡人（指有特別眼光的人）。』

有僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正目的）？』

師父說：『風吹日曬（自然而然，無法言說）。』

僧人說：『請允許我禮拜三下。』

師父說：『不要動（不要執著于形式）。』

師父說：『問得也算巧妙，不問則更加奇特。即使問到了西方佛法的根源，回答盡了南宗禪法的要義，也仍然只是教化的方便之門，還未達到極致。什麼是至高無上的道？它淵深廣闊，偉大的佛法空明虛寂，不是言語形象所能詮釋的，也不是文字筆墨所能解釋的。它遍佈三界，囊括整個宇宙，是萬物的本性，一切心的根源，印證著諸法的實相。因為眾生迷惑而不自覺悟，所以至人慈悲憐憫，才出現於世間，廣設教化的網路。四十九年中，三藏經典得以圓滿修習，五乘佛法得以頓悟完備。功德圓滿后，想要用言語來表達，於是告訴人天大眾說：「我擁有正法眼藏（如來正法，以心傳心，不立文字），涅槃妙心（不生不滅的真心），交付給摩訶迦葉（佛陀的大弟子）。』後來五百年，西天二十八祖（從摩訶迦葉到菩提達摩的二十八位祖師），唐土六祖（從菩提達摩到慧能的六位祖師），佛佛相授，祖祖相傳，曹溪的盧惠能（六祖慧能）的佛法在天下盛行，於是有了禪宗五家的說法。如果能夠統合各宗，會歸本源，就會像飲光（迦葉尊者）那樣領悟拈花微笑的真意，像慶喜（阿難尊者）那樣倒下剎竿而忘卻言語，像神光（慧可）那樣斷臂求法，以求傳心，像盧老（慧能）那樣舂米為道。這都是因為投機自得，隨緣而宗。這種影響一直延續到子孫後代，直到今天還在扶持著。他們便說，道無南北之分，法非古今之異，完全提倡正令，卻忘記了凡夫和聖人的區別。就像李相國遇到藥山（惟儼禪師），明白了佛祖向上之事；裴左丞遇到斷際（臨濟義玄禪師），見到了父母未生之前的本來面目。這才算是放下了自己的理解。然而，說它妙，也只是妙而已，仍然免不了被人議論。殊不知向上一路，千聖不傳，學者勞神費力，就像猿猴捉影子一樣。那麼，請問向上一路是什麼人才能行走的？如果能夠明白，今天人天大眾的聚會就和靈山法會沒有什麼不同。如果還不明白，那麼玄關（修行的關隘）從此以後還要重新經歷。』

又回頭看著大眾說：『古今的禪宗和律宗我都兼通，難道說我應驗了預言而來？先覺的開創確實是真知灼見。』

【English Translation】 English version The master said, 'To distinguish treasures, one must seek a blue-eyed barbarian (referring to someone with special insight).'

A monk asked, 'What is the meaning of the Patriarch's coming from the West (the true purpose of Bodhidharma's arrival in China from the West)?'

The master said, 'Wind blowing and sun scorching (natural and indescribable).'

The monk said, 'Allow me to bow three times.'

The master said, 'Don't move (don't be attached to forms).'

The master said, 'The question is skillful, but not asking is even more extraordinary. Even if one asks about the source of Western Buddhism and answers all the essentials of the Southern School of Zen, it is still just a gate of expedient teaching, not yet reaching the ultimate. What is the supreme Dao? It is profound and vast, and the great Dharma is empty and serene. It cannot be explained by words and images, nor can it be interpreted by writing and ink. It pervades the three realms and encompasses the entire universe. It is the nature of all things, the root of all minds, and it confirms the true nature of all dharmas. Because sentient beings are deluded and unaware, the perfect man has compassion and appears in the world, widely establishing the network of teachings. In forty-nine years, the Three Treasures of scriptures were fully cultivated, and the Five Vehicles of Buddhism were completely realized. After the merits were fulfilled, wanting to express it in words, he told the assembly of humans and gods, 'I have the Right Dharma Eye Treasury (the Tathagata's Right Dharma, transmitted mind-to-mind, without establishing words), the Wondrous Mind of Nirvana (the true mind that is neither born nor dies), entrusted to Mahakasyapa (Buddha's great disciple).' Later, for five hundred years, the twenty-eight patriarchs of the West (from Mahakasyapa to Bodhidharma), the six patriarchs of Tang China (from Bodhidharma to Huineng), Buddhas handed down to Buddhas, and patriarchs transmitted the lamp to patriarchs. The Dharma of old Lu Huineng (the Sixth Patriarch Huineng) of Caoxi flourished throughout the world, and thus there arose the saying of the Five Houses of Zen. If one can unify the schools and return to the source, one will realize the true meaning of Kasyapa's flower-wielding smile, and like Ananda, forget words by overturning the flagpole. Like Shenguang (Huike), one cuts off his arm to seek the Dharma in order to transmit the mind, and like old Lu (Huineng), one pounds rice for the Dao. This is all because of spontaneous understanding and following the circumstances. This influence has continued to future generations and is still being supported today. They say that the Dao has no north or south, and the Dharma is not ancient or modern, completely advocating the correct decree, but forgetting the distinction between ordinary people and sages. Just like when Prime Minister Li met Yaoshan (Zen Master Weiyan), he understood the Buddha's upward matter; when Vice Minister Pei met Duanji (Linji Yixuan), he saw his original face before his parents were born. Only then can one let go of one's own understanding. However, saying it is wonderful is only wonderful, and it is still inevitable that people will discuss it. Little do they know that the upward path is not transmitted by the thousand sages, and scholars labor in vain, like monkeys catching shadows. So, who can walk the upward path? If you can understand, today's gathering of humans and gods is no different from the Vulture Peak assembly. If you still don't understand, then the mysterious gate (the barrier to cultivation) will have to be revisited from now on.'

Again, looking back at the assembly, he said, 'I am well-versed in both Zen and Vinaya of ancient and modern times. Could it be said that I have come in response to the prophecy? The pioneer's creation is indeed true insight.'

---

佛祖。后賢更始必劉雷。皇書已降輝千嶂。法令當行振九垓。欲識此時香社意。昔年池藕白蓮開。

上堂云。乾坤大地。常演圓音。日月星辰。每談實相。翻憶先黃龍道。秋雨霖漓。連宵徹曙。點點無私。不落別處。復云。滴穿汝眼睛。浸爛汝鼻孔。東林老漢即不然。終歸大海作波濤。擊禪床一下。

上堂云。高高山上云。豈為閑極。悠悠澗下水。未是清流。豈不見雪山衲子．祖室禪人。用則毗盧頂上高揖釋迦。不拜彌勒。不用則德山．臨濟是什麼閑傢俱。且道畢竟成得什麼邊事。良久云。一缽千家飯。孤身萬里游。

上堂云。老盧不識字。頓明佛意。佛意離文墨故。白兆不識書。圓悟宗乘。宗乘非言詮故。如此老婆心。分明入泥水。今時人猶尚抱橋柱澡洗。把纜放船。良久。云。爭怪得老僧。

上堂云。太平　聖世。有道明時。蕩蕩　皇風。遲遲春日。可謂香嚴竹綠。靈云花紅。甚是親切。何曾蓋覆。誰不分明。誰不曉了。若也如是。方信雪嶺泥牛夜夜吼月。雲門木馬日日嘶風。且道德山．臨濟又作么生。咄。

上堂云。天啟　聖嗣。祥開慶時。紫蓋盈庭。神光照室。見感真人之應運。爰丁　大聖以臨民。數越堯年。道光舜日。萬邦樂業。四海歌謠。此乃十地滿心大乘菩薩之所應現

【現代漢語翻譯】 現代漢語譯本： 佛祖（Buddha）。後來的賢人重新開始，必定是劉雷（Liu Lei）。皇帝的詔書已經降下，光輝照耀千山萬嶂。法令應當施行，震動整個天下。想要了解此時香社（Xiangshe，佛教社團）的意圖，就像昔年池塘中的蓮藕，開出潔白的蓮花。

上堂說法時說：乾坤大地，時常演說圓滿的音聲。日月星辰，無時不在談論真實的相狀。回想起先前的黃龍禪師（Huanglong，禪師名號）的教導，秋雨連綿，徹夜到天明。點點雨滴無私地灑落，不會落在別的地方。又說：滴穿你的眼睛，浸爛你的鼻孔。東林寺的老和尚卻不是這樣，最終歸入大海化作波濤。擊打禪床一下。

上堂說法時說：高高的山上飄著的云，難道是爲了閑著沒事嗎？緩緩流淌的澗下水，難道僅僅是清澈的水流嗎？難道沒看見雪山的修行者、祖師禪室的禪人，用的時候就在毗盧佛（Vairocana，報身佛）的頭頂上高傲地向釋迦（Sakyamuni，佛祖）作揖，不拜彌勒（Maitreya，未來佛）。不用的時候，德山（Deshan，禪宗大師）、臨濟（Linji，禪宗大師）又算是什麼閑置的傢俱？且說到底成就了什麼事情？良久，說：一缽千家飯，孤身萬里游。

上堂說法時說：老盧（Lao Lu，指六祖慧能）不識字，卻頓悟了佛的意旨。佛的意旨本來就脫離文字。白兆（Baizhao，人名）不識字，卻圓滿領悟了禪宗的宗乘。宗乘本來就不是言語所能表達的。如此婆婆媽媽的心，分明是陷入泥水中。現在的人還抱著橋柱洗澡，拿著纜繩卻放開船。良久，說：怎能怪老僧呢？

上堂說法時說：太平盛世，有道義的英明時代。浩蕩的皇風，舒緩的春日。可以說是香嚴（Xiangyan，人名）的竹子是綠色的，靈云（Lingyun，人名）的花是紅色的。非常親切，何曾遮蓋掩飾？誰不明白？誰不曉得？如果真是這樣，才相信雪嶺的泥牛夜夜對著月亮吼叫，雲門的木馬日日對著風嘶鳴。且說德山（Deshan，禪宗大師）、臨濟（Linji，禪宗大師）又該如何作為呢？咄！

上堂說法時說：天啟（Tianqi，年號）聖明的後嗣，吉祥開啟慶祝的時代。紫色的祥雲籠罩庭院，神聖的光芒照亮室內。顯現感應真人的應運而生，於是遇到偉大的聖人來治理百姓。年數超過堯帝的時代，道義的光輝照耀著舜帝的歲月。萬國百姓安居樂業，四海之內歌頌讚美。這正是十地（Dashabhumi，菩薩修行十個階段）圓滿之心的菩薩所應顯現的。

【English Translation】 English version: The Buddha (Buddha). Later sages will surely be Liu Lei (Liu Lei) who restarts everything. The imperial decree has already descended, its brilliance illuminating thousands of mountains and peaks. Laws and decrees should be implemented, shaking the entire realm. If you wish to understand the intention of the Xiangshe (Xiangshe, a Buddhist association) at this time, it is like the lotus roots in the pond of yesteryear, blossoming into pure white lotuses.

Ascending the hall to preach, he said: The universe and the earth constantly perform the perfect sound. The sun, moon, and stars are always discussing the true form. Recalling the teachings of the former Zen Master Huanglong (Huanglong, a Zen master's name), the autumn rain poured down, from night until dawn. Each drop falls selflessly, not landing elsewhere. Again, he said: Drip through your eyes, rot your nostrils. The old monk of Donglin Temple is not like this; he ultimately returns to the sea, transforming into waves. Strike the Zen platform once.

Ascending the hall to preach, he said: The clouds floating on the high mountains, are they merely for leisure? The water flowing slowly down the ravine, is it just a clear stream? Have you not seen the practitioners of Snow Mountain, the Zen practitioners of the ancestral chamber? When used, they arrogantly salute Sakyamuni (Sakyamuni, the Buddha) atop the head of Vairocana (Vairocana, the Sambhogakaya Buddha), not bowing to Maitreya (Maitreya, the future Buddha). When not used, what idle furniture are Deshan (Deshan, a Zen master) and Linji (Linji, a Zen master)? And what exactly is accomplished? After a long pause, he said: A bowl for a thousand families' meals, a solitary journey of ten thousand miles.

Ascending the hall to preach, he said: Old Lu (Lao Lu, referring to the Sixth Patriarch Huineng) was illiterate, yet he suddenly understood the Buddha's intention. The Buddha's intention inherently transcends writing. Baizhao (Baizhao, a person's name) was illiterate, yet he perfectly comprehended the Zen school's doctrine. The doctrine inherently cannot be expressed through words. Such grandmotherly concern clearly falls into the mud. People today still hug the bridge pillar to bathe, holding the rope but releasing the boat. After a long pause, he said: How can you blame the old monk?

Ascending the hall to preach, he said: A peaceful and prosperous age, an enlightened and virtuous era. The vast imperial influence, the gentle spring days. It can be said that Xiangyan's (Xiangyan, a person's name) bamboo is green, and Lingyun's (Lingyun, a person's name) flowers are red. It is very intimate, never concealed or covered up. Who does not understand? Who does not know? If it is truly so, then one believes that the mud ox of Snow Mountain roars at the moon every night, and the wooden horse of Yunmen neighs at the wind every day. Then how should Deshan (Deshan, a Zen master) and Linji (Linji, a Zen master) act? Tut!

Ascending the hall to preach, he said: The enlightened (Tianqi, reign title) sage's heir, auspiciously opens a celebratory era. Purple auspicious clouds fill the courtyard, and divine light illuminates the room. Manifesting the response of the true person's destined arrival, thus encountering the great sage to govern the people. The years surpass the era of Emperor Yao, and the radiance of virtue illuminates the years of Emperor Shun. The people of all nations live in peace and prosperity, and songs of praise resound throughout the four seas. This is precisely what the Bodhisattvas of the Tenth Ground (Dashabhumi, the ten stages of a Bodhisattva's practice) with perfected minds should manifest.

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。為　人王帝王之寶位。且道有何表證。良久。云。是處山呼萬歲聲。

上堂云。劄。德山臨濟何敲磕。咦。文殊普賢弄土泥。佛祖病。急須醫。無情解說不思議。咄。是什麼識見。

師于元祐六年九月晦日鳴鼓集眾。趺坐。說偈曰。

北斗藏身未是真。泥牛入海何奇特。箇中消息報君知。撲落虛空收不得。

言畢而逝。

洪州黃龍山寶覺禪師

諱祖心。俗姓鄔氏。南雄州人。受具后。遍歷諸方。參尋知識。末後到黃檗。扣南禪師法席。乃屢陳己見。南皆不諾。云。子且去。將來須會。

一日傾湯。誤滴于手。忽然驚省。求其印證。南才見入門。便云。汝會也。南后示滅。令續住持。道化普洽。都尉王詵敬以師禮。

開堂日。大眾集定。良久。微笑云。便恁么休去。已是欺謾。還相委悉么。有則便好乘時。如無。且莫錯向水中拈月。遂趺坐。拈起拂子云。若喚作拂子。達磨一宗拂土而盡。不喚作拂子。平地生波瀾。到遮里。一似倚天長劍。誰敢當鋒。擬議即喪身失命。而今還有擊不碎底漢么。

時有僧出禮拜。師云。不知是不是。

僧曰。也不得放過。

師云。不通道。

問。草偃風行即不問。法身向上事如何。

師云。鳥啼無淚

【現代漢語翻譯】 為人王帝王之寶位。且道有何表證？良久，云：『是處山呼萬歲聲。』 （譯文：爲了人王、帝王的寶座。且說有什麼表徵？過了很久，說：『到處都是山呼萬歲的聲音。』） 上堂云：『劄。德山（Deshan，人名）臨濟（Linji，人名）何敲磕？咦。文殊（Manjusri，菩薩名）普賢（Samantabhadra，菩薩名）弄土泥。佛祖病，急須醫。無情解說不思議。咄。是什麼識見？』 （譯文：上堂說法時說：『劄。德山和臨濟為何爭執不休？咦。文殊和普賢在玩泥巴。佛祖生病了，要趕快醫治。無情的解說不可思議。咄。這是什麼見識？』） 師于元祐六年九月晦日鳴鼓集眾，趺坐，說偈曰： （譯文：禪師在元祐六年九月最後一天敲鼓召集大眾，盤腿而坐，說了偈語：） 『北斗藏身未是真，泥牛入海何奇特。箇中消息報君知，撲落虛空收不得。』 （譯文：『北斗星藏身還不是真，泥牛入海又有什麼稀奇。其中的訊息告訴你，撲落虛空無法收回。』） 言畢而逝。 （譯文：說完就去世了。） 洪州黃龍山寶覺禪師（Huanglongshan Baojue Chan Master of Hongzhou） 諱祖心（Zuxin），俗姓鄔氏，南雄州人。受具后，遍歷諸方，參尋知識。末後到黃檗（Huangbo），扣南禪師（Nan Chan Master）法席，乃屢陳己見。南皆不諾，云：『子且去，將來須會。』 （譯文：法號祖心，俗姓鄔，是南雄州人。受具足戒后，遊歷各地，參訪善知識。最後到黃檗山，拜訪南禪師，屢次陳述自己的見解。南禪師都不認可，說：『你先去吧，將來一定會明白的。』） 一日傾湯，誤滴于手，忽然驚省，求其印證。南才見入門，便云：『汝會也。』南后示滅，令續住持，道化普洽。都尉王詵（Wang Shen）敬以師禮。 （譯文：有一天倒湯，不小心滴到手上，忽然驚醒，請求南禪師印證。南禪師才見他入門，就說：『你明白了。』南禪師後來圓寂，讓他繼續主持寺院，教化普及。都尉王詵以師禮尊敬他。） 開堂日，大眾集定，良久，微笑云：『便恁么休去，已是欺謾。還相委悉么？有則便好乘時，如無，且莫錯向水中拈月。』遂趺坐，拈起拂子云：『若喚作拂子，達磨（Bodhidharma，禪宗始祖）一宗拂土而盡。不喚作拂子，平地生波瀾。到遮里，一似倚天長劍，誰敢當鋒？擬議即喪身失命。而今還有擊不碎底漢么？』 （譯文：開堂說法那天，大眾聚集完畢，過了很久，微笑說：『就這樣結束，已經是欺騙。還互相瞭解嗎？有就好好把握時機，沒有就不要錯誤地去水中撈月。』於是盤腿而坐，拿起拂塵說：『如果叫它拂塵，達摩一宗就掃地乾淨了。不叫它拂塵，平地也會生起波瀾。到了這裡，就像倚天的長劍，誰敢抵擋它的鋒芒？猶豫就會喪身失命。現在還有打不碎的漢子嗎？』） 時有僧出禮拜。師云：『不知是不是。』 （譯文：這時有個僧人出來禮拜。禪師說：『不知道是不是。』） 僧曰：『也不得放過。』 （譯文：僧人說：『也不能放過。』） 師云：『不通道。』 （譯文：禪師說：『不相信。』） 問：『草偃風行即不問，法身向上事如何？』 （譯文：有人問：『草隨風倒就不問了，法身向上之事如何？』） 師云：『鳥啼無淚。』 （譯文：禪師說：『鳥啼沒有眼淚。』）

【English Translation】 For the precious position of a human king and emperor. Furthermore, what are the signs of this? After a long pause, he said, 'Everywhere, the sound of mountains shouting 'Long live!' During an assembly, he said, 'Zha! Why do Deshan (Deshan, a person's name) and Linji (Linji, a person's name) argue so much? Alas! Manjusri (Manjusri, a Bodhisattva's name) and Samantabhadra (Samantabhadra, a Bodhisattva's name) play with mud. The Buddha is sick, and needs immediate treatment. Dispassionate explanations are inconceivable. Du! What kind of understanding is this?' On the last day of the ninth month of the sixth year of Yuanyou, the Master gathered the assembly by beating the drum, sat in the lotus position, and spoke a verse: 'Hiding the body in the Big Dipper is not the true reality. A mud ox entering the sea is nothing special. I will tell you the news within: it falls into the void and cannot be retrieved.' After speaking, he passed away. Chan Master Baojue of Huanglong Mountain in Hongzhou His taboo name was Zuxin, his secular surname was Wu, and he was from Nanxiong Prefecture. After receiving the full precepts, he traveled to various places, seeking knowledge. Finally, he arrived at Huangbo and knocked on the door of Chan Master Nan, repeatedly presenting his own views. Nan did not approve of any of them, saying, 'You should go now, and you will understand in the future.' One day, while pouring soup, he accidentally dripped it on his hand and suddenly awakened, seeking confirmation. Nan only saw him enter the door and said, 'You understand.' Later, Nan passed away, ordering him to continue as abbot, and his teachings spread widely. Military Commander Wang Shen respected him as a teacher. On the day of the opening ceremony, the assembly gathered, and after a long pause, he smiled and said, 'Ending it just like that is already a deception. Do you understand each other? If you do, then seize the opportunity. If not, don't mistakenly try to grasp the moon in the water.' Then he sat in the lotus position, picked up the whisk, and said, 'If you call it a whisk, the entire lineage of Bodhidharma (Bodhidharma, the founder of Zen Buddhism) will be swept away. If you don't call it a whisk, waves will arise on flat ground. Arriving here, it is like a long sword leaning against the sky. Who dares to face its sharpness? Hesitation will lead to loss of life. Now, is there anyone who cannot be shattered?' At that time, a monk came forward to bow. The Master said, 'I don't know if it is so.' The monk said, 'It cannot be let go either.' The Master said, 'I don't believe it.' Someone asked, 'I won't ask about the grass bending in the wind, but what about the matter of the Dharmakaya (Dharmakaya, the body of the Buddha's teachings) ascending?' The Master said, 'The bird cries without tears.'

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濕。花笑不聞聲。

僧曰。一句迥起千古外。

師云。須是眼中聞。

僧曰。文殊不坐金臺殿。自有逍遙九萬程。

師云。言多道遠。

問。達磨九年面壁。意旨如何。

師云。身貧無被蓋。

僧曰。莫孤負他先聖也無。

師云。阇梨見處又作么生。僧打一圓相。

師云。燕雀不離窠。僧禮拜。

師云。更深猶自可。午後始愁人。

問。言詮不到處。請師垂示。

師云。云盡日月正。雪晴天地春。

僧曰。便恁么去時如何。

師云。落在什麼處。僧提起袈裟角。

師云。放過一著。

問。但得本。莫愁末。如何是本。

師云。但識琴中趣。不勞弦上尋。

僧曰。如何是末。

師云。青山不礙白雲飛。

僧曰。本末只如是。宗乘事若何。

師云。夜深方見把針人。

上堂云。虎頭生角人難措。石火電光須密佈。假饒烈士也應難。蒙底那能善回互。手擎日月。揹負須彌。擲向他方。其中眾生不覺不知。其中眾生騎驢入諸人眼裡。諸人亦不覺不知。會么。良久。云。鐵牛吼處三冬暖。木馬嘶時九夏寒。

上堂云。愚人除境不除心。智者忘心不忘境。不知心境本如如。觸目

【現代漢語翻譯】 現代漢語譯本 濕潤的，花兒在微笑卻聽不到聲音。

僧人問：『這一句超脫于千古之外，與衆不同。』

師父說：『必須用眼睛才能聽到。』

僧人說：『文殊菩薩（Manjusri，智慧的象徵）不只安坐在金臺殿中，他自在逍遙地遊歷廣闊無垠的地方。』

師父說：『說得越多，離道越遠。』

問：『達摩祖師（Bodhidharma，禪宗始祖）九年面壁，他的用意是什麼？』

師父說：『身貧沒有被子蓋。』

僧人說：『難道不辜負他這位先賢聖哲嗎？』

師父說：『你見到的又是怎樣的呢？』僧人畫了一個圓圈。

師父說：『燕子麻雀不離開自己的窩。』僧人行禮。

師父說：『夜深還好說，午後才讓人發愁。』

問：『言語無法表達的地方，請師父開示。』

師父說：『雲散盡了，日月才顯現光明；雪停了，天地才呈現春色。』

僧人說：『如果就這樣領悟下去，會怎麼樣呢？』

師父說：『會落在什麼地方呢？』僧人提起袈裟的衣角。

師父說：『放過了一招。』

問：『只要得到根本，不用擔心末節。什麼是根本？』

師父說：『只要懂得琴中的趣味，就不用在琴絃上尋找。』

僧人說：『什麼是末節？』

師父說：『青山不妨礙白雲飛。』

僧人說：『根本和末節就是這樣，宗門大事又該如何？』

師父說：『夜深才能看見穿針的人。』

師父上堂說法：『老虎頭上長角，讓人難以措手；石火電光般迅速，必須嚴密佈防。即使是勇猛的戰士也難以應對，糊塗的人怎麼能巧妙地周旋應對呢？』手托日月，揹負須彌山（Mount Sumeru，佛教宇宙觀中的聖山），扔向其他世界，其中的眾生卻不覺不知。其中的眾生騎著驢進入眾人的眼中，眾人也不覺不知。』明白了嗎？』良久，說：『鐵牛吼叫的地方，三九寒冬也感到溫暖；木馬嘶鳴的時候，盛夏酷暑也感到寒冷。』

師父上堂說法：『愚笨的人只去除外境而不去除內心的執著，聰明的人忘卻內心的執著而不忘卻外境。不知道心和境本來就是如如不動，觸目所及……』

【English Translation】 English version Damp. The flowers smile without a sound.

A monk said, 'A phrase that stands out beyond the ages.'

The Master said, 'One must hear it with the eyes.'

A monk said, 'Manjusri (wisdom personified) does not only sit in the Golden Hall; he freely roams ninety thousand leagues.'

The Master said, 'The more words, the further from the Way.'

Asked, 'What is the meaning of Bodhidharma's (the first patriarch of Zen) nine years of wall-gazing?'

The Master said, 'Poor in body, without a blanket.'

A monk said, 'Wouldn't that be letting down the ancient sage?'

The Master said, 'How do you see it, Venerable?' The monk drew a circle.

The Master said, 'Swallows and sparrows do not leave their nests.' The monk bowed.

The Master said, 'Late at night is still bearable; it's the afternoon that worries people.'

Asked, 'Where words cannot reach, please, Master, instruct us.'

The Master said, 'When the clouds are gone, the sun and moon are clear; when the snow stops, heaven and earth are spring.'

A monk said, 'What if one goes on like this?'

The Master said, 'Where will you end up?' The monk raised the corner of his robe.

The Master said, 'A move has been let go.'

Asked, 'If one obtains the root, one need not worry about the branches. What is the root?'

The Master said, 'Just understand the interest within the zither; no need to seek it on the strings.'

The monk said, 'What are the branches?'

The Master said, 'Green mountains do not hinder white clouds from flying.'

The monk said, 'If the root and branches are like this, what about the affairs of the Zen school?'

The Master said, 'Only in the deep of night can one see the person threading the needle.'

The Master, ascending the hall, said, 'A tiger growing horns is hard to deal with; sparks from stone and flashes of lightning must be densely deployed. Even a valiant warrior would find it difficult; how could a confused person skillfully maneuver? Holding up the sun and moon, carrying Mount Sumeru (the sacred mountain in Buddhist cosmology) on their back, throwing them to other worlds, the beings within do not perceive or know. The beings within ride a donkey into everyone's eyes, and everyone does not perceive or know.' Do you understand? After a long pause, he said, 'Where the iron ox roars, the depths of winter feel warm; when the wooden horse neighs, the height of summer feels cold.'

The Master, ascending the hall, said, 'Fools remove the environment but not the mind; the wise forget the mind but not the environment. They do not know that mind and environment are originally suchness; whatever meets the eye...'

---

遇緣無障礙。遂舉拂子云。看拂子走過西天。卻來新羅國里。知我者。為我拖泥帶水。不知我者。贏得一場怪誕。

上堂云。敲空作響。誰是知音。擊物無聲。徒勞側耳。不是目前法。莫生種種心。起滅不相知。箇中無背面。像王行處。狐兔絕蹤。水月現時。風雲自異。到遮里。乾坤收不得。宇宙不知名。千聖立下風。誰敢當頭道。諸仁者。應是從前活計。所作施為。會與不會。一時掃卻。不如䇿杖歸山去。長嘯一聲煙霧深。

筠州黃檗真覺禪師

諱惟勝。俗姓羅氏。梓州中江人也。十五歲落髮。即趨講席。推為翹楚。一日。因將扇子戲歷牕欞。砉然作聲。遂即省悟。頓舍舊習。即慕參尋。到南禪師法席。呈昔所見。即為印之。推為上首。後繼住黃檗。道行大播。因游輦下。駙馬都尉王詵咨問法要。敬以師禮。遂還蜀中。坐滅于雲頂山。

問。明鏡高懸於此日。愿灑醍醐壯祖宗。師據坐。

僧曰。八方歌道泰。一國賀無私。

師云。重言不當吃。

問。大眾盡臨于座側。真乘一句請師宣。

師云。白雲橫谷口。

僧曰。如何趣向。

師云。淥水迸清流。

僧曰。若不上來伸此問。焉知明月掌中觀。

師云。我早入荒草。子又踏蒺藜。

【現代漢語翻譯】 現代漢語譯本 遇到機緣而沒有阻礙。於是舉起拂塵說：『看這拂塵走過西天（指印度），卻又來到新羅國（古代朝鮮半島上的國家）里。瞭解我的人，會為我拖泥帶水（指理解我的真實意圖並加以輔助），不瞭解我的人，只會覺得這是一場怪誕的表演。』

上堂說法時說：『敲擊虛空想要發出聲響，誰是我的知音？擊打物體卻寂靜無聲，徒勞地側耳傾聽。不要執著于眼前所見的法，不要生出種種分別心。生起和滅去互不相知，其中沒有正面和背面之分。如同象王行走的地方，狐貍和兔子絕跡。水中的月亮顯現時，風和云自然不同尋常。到了這裡，天地都無法容納，宇宙也無法命名。即使是千聖（指眾多的聖人）也只能立於下風，誰敢當頭直說？各位仁者，應該從以前的生活中體會，所作所為，會與不會，一時全部掃除。不如拄著枴杖回山去，長嘯一聲，煙霧瀰漫。』

筠州黃檗真覺禪師（Yunzhou Huangbo Zhenjue Chanshi）

法名惟勝（Weisheng），俗姓羅（Luo），是梓州中江（Zizhou Zhongjiang）人。十五歲剃度出家，隨即前往講席學習，被推舉為傑出人才。一天，因為用扇子戲弄窗戶，發出『砉』的一聲，於是立刻醒悟，頓然捨棄舊習，開始四處參訪。到達南禪師（Nanchanshi）的法座前，呈上以往的見解，南禪師便印可了他的見解，並推舉他為上首。後來繼承住持黃檗寺（Huangbo Temple），他的道行廣為傳播。因為到京城遊歷，駙馬都尉王詵（Wang Shen）向他請教佛法要義，以師禮相待。於是返回蜀中，在雲頂山（Yunding Mountain）坐化圓寂。

問：明鏡高懸於此日，愿灑醍醐壯祖宗。師據坐。

僧人說：八方歌頌太平盛世，全國慶賀公正無私。

禪師說：重複的話不值得吃。

問：大眾都來到您的座旁，請禪師宣講真乘（Zhencheng）的一句。

禪師說：白雲橫亙在山谷口。

僧人說：如何趨近和嚮往？

禪師說：清澈的水流奔涌出清泉。

僧人說：如果不是上來提出這個問題，怎麼知道明月可以在掌中觀看？

禪師說：我早已進入荒草之中，你又踩到蒺藜之上。

English version Encountering conditions without obstacles. Then, he raised the whisk and said, 'Look at this whisk, it has traveled across the Western Heaven (referring to India), and yet it has come to the country of Silla (an ancient kingdom on the Korean Peninsula). Those who understand me will help me with the mud and water (meaning they will understand my true intentions and assist me), those who do not understand me will only see it as a bizarre performance.'

When ascending the Dharma hall, he said, 'Striking the void to make a sound, who is my kindred spirit? Striking an object, yet there is no sound, it is futile to strain your ears to listen. Do not cling to the Dharma that is before your eyes, do not give rise to all kinds of discriminating thoughts. Arising and ceasing do not know each other, within there is no front or back. Like the place where the elephant king walks, foxes and rabbits disappear. When the moon appears in the water, the wind and clouds are naturally different. Arriving here, heaven and earth cannot contain it, the universe cannot name it. Even the thousand sages (referring to numerous sages) can only stand in the downwind, who dares to speak directly? All of you, benevolent ones, should realize it from your previous lives, what you do, whether you understand or not, sweep it all away at once. It is better to return to the mountains with a staff, and with a long whistle, the mist deepens.'

Chan Master Zhenjue of Huangbo in Yunzhou (Yunzhou Huangbo Zhenjue Chanshi)

His Dharma name was Weisheng, his secular surname was Luo, and he was from Zhongjiang in Zizhou. He was tonsured at the age of fifteen and immediately went to the lecture hall to study, where he was recommended as an outstanding talent. One day, while playing with a fan against the window lattice, it made a 'crack' sound, and he immediately awakened, suddenly abandoning his old habits and began to seek teachers everywhere. Arriving at the Dharma seat of Nanchanshi, he presented his previous views, and Nanchanshi approved of his views and recommended him as the chief disciple. Later, he inherited the abbotship of Huangbo Temple, and his practice was widely spread. Because he traveled to the capital, the Imperial Son-in-Law Wang Shen asked him for the essentials of the Dharma, treating him with the respect due to a teacher. Then he returned to Sichuan and passed away peacefully on Yunding Mountain.

Asked: 'The bright mirror hangs high on this day, may we sprinkle nectar to strengthen our ancestors.' The Master sat down.

A monk said: 'All directions sing of a peaceful and prosperous age, the whole country celebrates impartiality.'

The Chan Master said: 'Repetitive words are not worth eating.'

Asked: 'The assembly has all come to your seat, please, Master, proclaim a phrase of the True Vehicle (Zhencheng).'

The Chan Master said: 'White clouds lie across the mouth of the valley.'

The monk said: 'How should we approach and aspire to it?'

The Chan Master said: 'Clear water gushes forth with a clear stream.'

The monk said: 'If I had not come up to ask this question, how would I know that the bright moon can be viewed in the palm of my hand?'

The Chan Master said: 'I have already entered the wilderness of weeds, and you have stepped on the tribulus thorns.'

【English Translation】 Encountering conditions without obstacles. Then, he raised the whisk and said, 'Look at this whisk, it has traveled across the Western Heaven (referring to India), and yet it has come to the country of Silla (an ancient kingdom on the Korean Peninsula). Those who understand me will help me with the mud and water (meaning they will understand my true intentions and assist me), those who do not understand me will only see it as a bizarre performance.'

When ascending the Dharma hall, he said, 'Striking the void to make a sound, who is my kindred spirit? Striking an object, yet there is no sound, it is futile to strain your ears to listen. Do not cling to the Dharma that is before your eyes, do not give rise to all kinds of discriminating thoughts. Arising and ceasing do not know each other, within there is no front or back. Like the place where the elephant king walks, foxes and rabbits disappear. When the moon appears in the water, the wind and clouds are naturally different. Arriving here, heaven and earth cannot contain it, the universe cannot name it. Even the thousand sages (referring to numerous sages) can only stand in the downwind, who dares to speak directly? All of you, benevolent ones, should realize it from your previous lives, what you do, whether you understand or not, sweep it all away at once. It is better to return to the mountains with a staff, and with a long whistle, the mist deepens.'

Chan Master Zhenjue of Huangbo in Yunzhou (Yunzhou Huangbo Zhenjue Chanshi)

His Dharma name was Weisheng, his secular surname was Luo, and he was from Zhongjiang in Zizhou. He was tonsured at the age of fifteen and immediately went to the lecture hall to study, where he was recommended as an outstanding talent. One day, while playing with a fan against the window lattice, it made a 'crack' sound, and he immediately awakened, suddenly abandoning his old habits and began to seek teachers everywhere. Arriving at the Dharma seat of Nanchanshi, he presented his previous views, and Nanchanshi approved of his views and recommended him as the chief disciple. Later, he inherited the abbotship of Huangbo Temple, and his practice was widely spread. Because he traveled to the capital, the Imperial Son-in-Law Wang Shen asked him for the essentials of the Dharma, treating him with the respect due to a teacher. Then he returned to Sichuan and passed away peacefully on Yunding Mountain.

Asked: 'The bright mirror hangs high on this day, may we sprinkle nectar to strengthen our ancestors.' The Master sat down.

A monk said: 'All directions sing of a peaceful and prosperous age, the whole country celebrates impartiality.'

The Chan Master said: 'Repetitive words are not worth eating.'

Asked: 'The assembly has all come to your seat, please, Master, proclaim a phrase of the True Vehicle (Zhencheng).'

The Chan Master said: 'White clouds lie across the mouth of the valley.'

The monk said: 'How should we approach and aspire to it?'

The Chan Master said: 'Clear water gushes forth with a clear stream.'

The monk said: 'If I had not come up to ask this question, how would I know that the bright moon can be viewed in the palm of my hand?'

The Chan Master said: 'I have already entered the wilderness of weeds, and you have stepped on the tribulus thorns.'

---

問。一塵才起。大地全收。未是衲僧極則。如何是衲僧極則事。

師云。老僧到遮里卻不會。

僧曰。學人更不會。

師云。你不妨會得好。

問。不用拈槌舉拂。瞬目揚眉。離卻咽喉唇吻。請師速道。

師云。道不得。

僧曰。恁么則截斷千古路。無人敢出頭。

師云。是。

僧曰。劍閣路𡾟險。夜行人更多。

師云。轉遠也。

問。久向黃檗事作么生。

師云。㟮屼地。

僧曰。露柱證明。

師云。大眾笑你。

問。如何是祖師西來意。

師云。高臺無古鏡。糞里有真珠。

問。文殊即不問。觀音在什麼處。

師云。聞鼓聲么。僧禮拜。

師云。遮聾漢。

上堂云。羅漢書字。仰山白槌。禾山打鼓。清平蹈泥。四老人只管一向婆母。不知泄漏真機。然雖泄漏真機。要且後人不知。良久。云。選佛須是英靈漢。敵祖還他師子兒。

上堂云。臨濟喝．德山棒。留與禪作人模範。歸宗磨．雪峰毬。此個門庭接上流。若是黃檗即不然。也無喝。也無棒。亦不推磨。亦不輥毬。前面是案山。背後是主山。塞卻你眼睛。拶破你面門。於此見得。得不退轉地。盡未來際。不向他求。若見不得

【現代漢語翻譯】 現代漢語譯本 問：一塵才起，大地全收，還不是衲僧（naseng，指雲遊僧人）的最高境界，什麼是衲僧的最高境界？ 師父說：老僧到這裡卻不會。 僧人說：學人更不會。 師父說：你不妨會得好。 問：不用拈槌舉拂（nianchui jufu，指禪宗常用的教學方式，即不用拿著木槌或拂塵），不用瞬目揚眉（shunmu yangmei，指不用眨眼或揚眉等動作），離開咽喉唇吻（yanhou chunwen，指不用言語），請師父快說。 師父說：說不得。 僧人說：這樣就截斷了千古之路，沒有人敢出頭了。 師父說：是。 僧人說：劍閣（Jiange，地名，以險峻著稱）的路途艱險，夜裡趕路的人更多。 師父說：更遠了。 問：長久以來仰慕黃檗（Huangbo，禪宗祖師）的事蹟，是怎麼樣的？ 師父說：㟮屼地（zhuwu di，形容地勢險峻）。 僧人說：露柱（luzhu，寺廟中的柱子）可以證明。 師父說：大眾會笑你。 問：如何是祖師西來意（zushi xilai yi，指禪宗的根本宗旨）？ 師父說：高臺沒有古鏡，糞里有真珠。 問：文殊（Wenshu，文殊菩薩）就不問了，觀音（Guanyin，觀音菩薩）在什麼地方？ 師父說：聽到鼓聲了嗎？僧人禮拜。 師父說：這個聾漢。 上堂開示說：羅漢（Luohan，阿羅漢）寫字，仰山（Yangshan，禪宗祖師）打白槌，禾山（Heshan，禪宗祖師）打鼓，清平（Qingping，禪宗祖師）在泥里行走。這四個老人都只顧著一味地模仿老婆婆，不知道泄漏了真機。雖然泄漏了真機，然而後人卻不知道。停頓了很久，說：選佛必須是英靈漢，與祖師為敵的才是獅子兒。 上堂開示說：臨濟（Linji，禪宗祖師）的棒喝，德山（Deshan，禪宗祖師）的棒打，留給禪宗學人作爲模範。歸宗（Guizong，禪宗祖師）磨磚，雪峰（Xuefeng，禪宗祖師）拋球，這個門庭接引上流人士。如果是黃檗就不是這樣，既沒有棒喝，也沒有棒打，也不推磨，也不拋球，前面是案山，背後是主山，堵塞你的眼睛，撞破你的面門。如果在這裡能夠領悟，就能得到不退轉的境界，直到未來無盡的歲月，都不向外尋求。如果不能領悟……

【English Translation】 English version Question: The arising of a single mote of dust encompasses the entire earth. This is not yet the ultimate state of a naseng (wandering monk). What is the ultimate matter for a naseng? The Master said: This old monk doesn't know when he gets here. The monk said: This student knows even less. The Master said: You might as well understand it well. Question: Without raising a mallet or whisk (nianchui jufu, referring to common teaching methods in Zen, i.e., without holding a mallet or whisk), without winking or raising eyebrows (shunmu yangmei, referring to without blinking or raising eyebrows), apart from throat and lips (yanhou chunwen, referring to without words), please, Master, speak quickly. The Master said: Cannot be spoken. The monk said: In that case, the path of a thousand ages is cut off, and no one dares to come forward. The Master said: It is so. The monk said: The road to Jiange (name of a place, known for its steepness) is treacherous, yet more people travel it at night. The Master said: It's getting further away. Question: For a long time, I have admired the deeds of Huangbo (Zen master). What are they like? The Master said: A rugged place (zhuwu di, describing a precipitous terrain). The monk said: The pillar can testify. The Master said: The assembly will laugh at you. Question: What is the meaning of the Patriarch's coming from the West (zushi xilai yi, referring to the fundamental principle of Zen)? The Master said: On a high platform, there is no ancient mirror; in the dung, there is a genuine pearl. Question: I won't ask about Manjusri (Wenshu, Manjusri Bodhisattva); where is Avalokiteshvara (Guanyin, Avalokiteshvara Bodhisattva)? The Master said: Do you hear the sound of the drum? The monk prostrated. The Master said: This deaf fool. Ascending the hall, he said: A Luohan (Arhat) writing characters, Yangshan (Zen master) striking the mallet, Heshan (Zen master) beating the drum, Qingping (Zen master) walking in the mud. These four old men only care about imitating the old woman, not knowing that they are leaking the true mechanism. Although they leak the true mechanism, later people do not know. After a long pause, he said: To select a Buddha, one must be a heroic man; to oppose the Patriarch, one must be a lion's son. Ascending the hall, he said: Linji's (Zen master) shout, Deshan's (Zen master) stick, are left as models for Zen practitioners. Guizong (Zen master) grinds bricks, Xuefeng (Zen master) throws balls; this gate receives the upper class. If it were Huangbo, it would not be like this; there would be no shout, no stick, no grinding, no throwing. In front is the desk mountain, behind is the main mountain, blocking your eyes, smashing your face. If you can see this, you will attain a state of non-retrogression, and for the rest of your life, you will not seek it elsewhere. If you cannot see it...

---

。醍醐上味翻成毒藥。

上堂云。寂兮寥兮。蟾蜍皎皎下空谷。寬兮廓兮。曦光赫赫流四海。曹溪路上。剿絕人行。多子塔前。駢闐如市。直饒遮里薦得倜儻分明。未是衲僧活計。大丈夫漢須是向黑闇獄中敲枷打銷。餓鬼隊里放火奪漿。推倒慈氏樓。折卻空王殿。靈苗瑞草和根拔。任他滿地生荊棘。

袁州仰山行偉禪師

河朔人也。東京大佛寺受具。聽習圓覺。微有所疑。挈囊遊方。專扣祖意。至南禪師法席。六遷星序。一日扣請。尋蒙喝出。足擬跨門。頓省玄旨。出世仰山。道風大著。

問。如何是密密意。

師云。你問不密。

僧曰。如何是出現身。

師云。更添一重。

問。毗盧藏中有大教典。如何是教典。

師云。在你面前。

僧曰。莫只遮便是也無。

師云。錯。

僧曰。如何得不錯。

師云。重言不當吃。

問。釋迦掩室。凈名默然。未審和尚如何說。

師云。少人聽。

僧曰。唯佛與佛乃能知之。師便喝。

上堂云。大眾會么。古今事掩不得。日用事藏不得。既藏掩不得。則日月現前。且問諸人。現前事作么生。參。

上堂云。大眾見么。開眼則普觀十方。閤眼則包含萬有。不開不

【現代漢語翻譯】 現代漢語譯本：即使是最好的醍醐，也能變成毒藥。

上堂說法時說：寂靜啊，空曠啊，月亮皎潔地照耀著空曠的山谷。寬廣啊，浩瀚啊，陽光明亮地流淌在四海。曹溪（Caoxi）的路上，斷絕了人跡。多子塔（Duobao Pagoda）前，擁擠得像集市一樣。即使在這裡能夠清楚明白地領悟，也不是禪僧的真正生活。真正的大丈夫，必須在黑暗的監獄中敲打枷鎖，在餓鬼的隊伍里放火搶奪食物，推倒慈氏樓（Maitreya's Pavilion），拆毀空王殿（Śūnyatā's Hall）。將靈苗瑞草連根拔起，任憑地上長滿荊棘。

袁州仰山行偉禪師（Yuanzhou Yangshan Xingwei Chan Master）

是河朔（Hebei）人。在東京大佛寺（Great Buddha Temple of Tokyo）受具足戒。聽聞學習《圓覺經》（Śūraṅgama Samādhi Sūtra），略有疑惑。於是帶著行囊遊歷四方，專門探求祖師的意旨。到達南禪師（Nanquan）的法席下，經歷了六年。一天，他前去請教，隨即被喝斥出來。正要跨過門檻時，頓時領悟了玄妙的旨意。後來在仰山（Yangshan）開山說法，道風大盛。

問：如何是密密意？

師說：你問得不密。

僧問：如何是出現身？

師說：更多了一重。

問：毗盧藏（Vairocana's Treasury）中有大教典，如何是教典？

師說：就在你面前。

僧問：莫非就是這個嗎？

師說：錯。

僧問：如何才能不錯？

師說：重複的話不應該吃。

問：釋迦（Śākyamuni）掩室，凈名（Vimalakīrti）默然，不知和尚您如何說？

師說：少人聽。

僧說：唯有佛與佛才能知曉。師便喝斥。

上堂說法時說：大眾明白嗎？古今的事情掩蓋不了，日常的事情隱藏不了。既然無法隱藏掩蓋，那麼日月就在眼前。且問各位，眼前的事該如何參悟？

上堂說法時說：大眾看見了嗎？睜開眼睛就能普遍地觀察十方，閉上眼睛就能包含萬有。不睜開也不閉

【English Translation】 English version: Even the finest ghee can be turned into poison.

In the Dharma Hall, he said: 'Silent and desolate, the toad shines brightly down the empty valley. Wide and vast, the bright light of the sun flows through the four seas. On the road to Caoxi (Caoxi), human traffic is cut off. Before the Duobao Pagoda (Duobao Pagoda), it is as crowded as a marketplace. Even if you can clearly understand this, it is not the true life of a Chan monk. A true great man must strike the shackles in the dark prison, set fire and seize food in the hungry ghost realm, tear down Maitreya's Pavilion (Maitreya's Pavilion), and destroy Śūnyatā's Hall (Śūnyatā's Hall). Uproot the spiritual seedlings and auspicious herbs, and let thorns grow all over the ground.'

Chan Master Xingwei of Yangshan in Yuanzhou (Yuanzhou Yangshan Xingwei Chan Master)

He was a native of Hebei (Hebei). He received the full precepts at the Great Buddha Temple of Tokyo (Great Buddha Temple of Tokyo). He listened to and studied the Śūraṅgama Samādhi Sūtra (Śūraṅgama Samādhi Sūtra), and had some doubts. So he traveled around with his bag, specifically seeking the meaning of the Patriarchs. He arrived at the Dharma seat of Nanquan (Nanquan) and spent six years there. One day, he went to ask for instruction and was immediately shouted out. As he was about to step over the threshold, he suddenly understood the profound meaning. Later, he opened a mountain and preached the Dharma at Yangshan (Yangshan), and his influence greatly increased.

Question: What is the secret meaning?

The Master said: Your question is not secret.

Monk: What is the manifested body?

The Master said: Adding another layer.

Question: In Vairocana's Treasury (Vairocana's Treasury) there are great scriptures, what are the scriptures?

The Master said: Right in front of you.

Monk: Is it just this?

The Master said: Wrong.

Monk: How can it be right?

The Master said: Repeated words should not be eaten.

Question: Śākyamuni (Śākyamuni) closed his room, Vimalakīrti (Vimalakīrti) was silent, I wonder what the Master says?

The Master said: Few people listen.

Monk: Only the Buddha and the Buddha can know it. The Master then shouted.

In the Dharma Hall, he said: 'Do you understand, everyone? The affairs of the past and present cannot be concealed, and the affairs of daily life cannot be hidden. Since they cannot be hidden, the sun and moon are right before your eyes. Let me ask you, what is the matter before your eyes?'

In the Dharma Hall, he said: 'Do you see it, everyone? Opening your eyes, you can universally observe the ten directions; closing your eyes, you can contain all things. Neither opening nor closing'

---

合是何模樣。還見模樣么。久參高德。舉處便曉。後進初機。識取模樣。莫只管貪睡。睡時眼見個什麼。若道不見。與死人何別。直饒丹青處士筆頭上𦘕出青山綠水．夾竹桃花。只是相似模樣。設使石匠錐頭鑽出群羊走獸。也只是似模樣。若是真模樣。任你處士石匠。無你下手處。諸人要見。須是著眼始得。良久。云。廣則一線道。狹則一寸半。以拂子擊禪床。

上堂云。鼓聲才動。大眾云臻。諸人上觀。山僧下覷。上觀觀個什麼。下覷覷個什麼。良久。云。對面不相識。

洪州泐潭山寶峰禪院洪英禪師

俗姓陳氏。邵武人也。頂角自誓出家。父母不能奪志。圓具后。遊歷宗席。至南禪師會中。累入室。未契其旨。一日。因取經函。忽失手響聲。遂有發悟。逕造方丈。陳其所解。南曰。汝乃我家英雄。具正眼者。由是禪眾奔湊。

問。逢場作戲時如何。

師云。紅爐爆出鐵烏龜。

僧曰。當軒布鼓師親擊。百丈竿頭事如何。

師云。山僧不信遮活計。僧擬議。

師云。不唧𠺕漢。

僧禮拜起。便垂下袈裟角曰。脫衣卸甲時如何。

師云。喜得狼煙息。弓弰壁上懸。

僧卻攬上袈裟云。重整衣甲時如何。

師云。不到烏江畔。知君未肯休。

【現代漢語翻譯】 現代漢語譯本： 什麼是『合』的模樣？還能見到『模樣』嗎？長久參學于高德之人，一舉一動便能明白。後進的初學者，要認識這個『模樣』。不要只顧貪睡，睡覺時眼睛看到了什麼？如果說沒看到，那和死人有什麼區別？即使是丹青高手用筆畫出青山綠水、夾竹桃花，也只是相似的『模樣』。縱然石匠用錐子鑿出群羊走獸，也只是像『模樣』。如果是真的『模樣』，任你丹青高手或石匠，都無從下手。各位想要見到，必須著眼才行。良久，說：『廣闊則是一線道，狹窄則是一寸半。』用拂子敲擊禪床。

上堂說法時說：『鼓聲才響，大眾雲集。諸位向上觀看，山僧向下審視。向上觀看，觀的是什麼？向下審視，審視的是什麼？』良久，說：『對面不相識。』

洪州泐潭山寶峰禪院的洪英禪師

俗姓陳，是邵武人。在頭頂燃香自誓出家，父母無法改變他的志向。圓滿受戒后，遊歷各處禪宗道場。到南禪師的門下，多次入室請教，但未能領會其旨。一天，因為取經書時不小心失手發出響聲，於是有所領悟。直接去見方丈，陳述自己所理解的。南禪師說：『你乃是我家的英雄，是具有正眼的人。』因此禪眾紛紛前來親近。

有僧人問：『逢場作戲時如何？』

洪英禪師說：『紅爐中爆出鐵烏龜。』

僧人說：『當軒布鼓師親擊，百丈竿頭事如何？』

洪英禪師說：『山僧不信這套把戲。』僧人猶豫不決。

洪英禪師說：『不中用的傢伙。』

僧人禮拜起身，便垂下袈裟角說：『脫衣卸甲時如何？』

洪英禪師說：『慶幸狼煙止息，弓箭懸掛在墻上。』

僧人又拉起袈裟說：『重整衣甲時如何？』

洪英禪師說：『不到烏江邊，知道你不會罷休。』

【English Translation】 English version: What is the appearance of 'unity'? Can one still see the 'appearance'? Those who have long studied with virtuous masters understand at once when something is brought up. Beginners should recognize this 'appearance'. Don't just be greedy for sleep. What do your eyes see when you sleep? If you say you see nothing, how are you different from a dead person? Even if a skilled painter depicts green mountains and rivers, and oleander flowers with his brush, it is only a similar 'appearance'. Even if a stonemason carves a herd of sheep and beasts with a chisel, it is only a similar 'appearance'. If it is the true 'appearance', no matter if you are a painter or a stonemason, you will have no way to begin. If you want to see it, you must use your eyes. After a long pause, he said: 'Wide, it is a single thread; narrow, it is an inch and a half.' He struck the Zen bed with his whisk.

Ascending the hall, he said: 'As soon as the drum sounds, the assembly gathers. You all look up, and this mountain monk looks down. Looking up, what are you looking at? Looking down, what am I looking at?' After a long pause, he said: 'Facing each other, yet not recognizing each other.'

Zen Master Hongying of Baofeng Zen Monastery on Mount Letan in Hongzhou

His secular surname was Chen, and he was from Shaowu. He vowed to leave home by burning incense on his head. His parents could not change his will. After fully receiving the precepts, he traveled to various Zen communities. He went to Master Nan's assembly and entered his room many times, but he did not grasp its meaning. One day, while taking a sutra case, he accidentally dropped it, making a sound, and he suddenly had an awakening. He went directly to the abbot and explained what he had understood. Master Nan said: 'You are a hero of our family, one who has the true eye.' Because of this, Zen practitioners flocked to him.

A monk asked: 'What is it like when performing on stage?'

The Master said: 'An iron turtle explodes from a red furnace.'

The monk said: 'The master himself strikes the drum in the hall; what about the matter at the top of the hundred-foot pole?'

The Master said: 'This mountain monk does not believe in such tricks.' The monk hesitated.

The Master said: 'Useless fellow.'

The monk bowed and rose, then lowered the corner of his robe and said: 'What is it like when taking off armor?'

The Master said: 'Glad that the smoke of war has ceased, the bow hangs on the wall.'

The monk then pulled up his robe and said: 'What is it like when re-arming?'

The Master said: 'Until you reach the banks of the Wujiang River (Wujiang: a river in China), I know you will not give up.'

---

僧便喝。

師云。驚殺我。僧拍一拍。

師云。也是死中得活。

問。黃龍一曲師親唱。佛寺驢腳略借看。

師云。腦後三斤鐵。僧便喝。

師云。驚殺老僧。僧拍一拍。

師云。老僧打退鼓。僧禮拜。

師云。龍頭蛇尾。

問。臨濟栽松即不問。百丈開田事若何。

師云。深著鋤頭。

僧曰。古人猶在。

師云。更添鋤頭。僧禮拜。師扣禪床一下。

師顧視大眾云。青山重疊疊。淥水響潺潺。遂拈拄杖云。未到懸崖處。抬頭子細看。卓一下。

上堂云。寶峰高。士罕到。巖前雪厭枯松倒。嶺前嶺后野猿啼。一條古路清風掃。禪德。雖然如是。且道山僧拄杖子長多少。遂拈起云。長者隨長使。短者隨短用。卓一下。

上堂。良久。顧視大眾云。石門𡾟險鐵關牢。舉目重重萬仞高。無角鐵牛沖得破。毗盧海內作波濤。且道不涉波濤一句作么生道。良久。云。一句不遑無著問。迄今猶作野盤僧。

潭州大溈山懷秀禪師

信州貴溪人。姓應氏。仕儒族也。聦明穎悟。出世弘揚。

問。昔日溈山水牯牛。自從放去絕蹤由。今朝幸遇師登座。未審時人何處求。

師云。不得犯人苗稼。

僧曰。頭角已分

【現代漢語翻譯】 現代漢語譯本： 僧人便喝了一聲。

禪師說：『嚇我一跳。』僧人拍了一下。

禪師說：『也是死中得活。』

僧人問：『黃龍（指黃龍慧南禪師）的一曲禪唱是您親自傳唱的，佛寺的驢腳（指佛法）略微借來看看。』

禪師說：『腦後有三斤鐵。』僧人便喝了一聲。

禪師說：『嚇了老僧一跳。』僧人拍了一下。

禪師說：『老僧只好打退堂鼓。』僧人禮拜。

禪師說：『虎頭蛇尾。』

僧人問：『臨濟（指臨濟義玄禪師）栽松樹的事情暫且不問，百丈（指百丈懷海禪師）開田的事情又該如何呢？』

禪師說：『深深地用鋤頭耕耘。』

僧人說：『古人的風範依然存在。』

禪師說：『更加努力地用鋤頭耕耘。』僧人禮拜。禪師敲了一下禪床。

禪師環顧大眾說：『青山重重疊疊，綠水潺潺流動。』於是拿起拄杖說：『未到懸崖絕壁之處，抬頭仔細觀看。』敲了一下。

禪師上堂說法：『寶峰高聳，很少有修行者到達。巖前的雪壓彎了枯松。山嶺前後傳來野猿的啼叫，一條古老的道路被清風掃蕩。』禪德們，雖然是這樣，那麼山僧的這根拄杖有多長呢？』於是拿起拄杖說：『長的就讓它隨著長的用，短的就讓它隨著短的用。』敲了一下。

禪師上堂說法，沉默良久，環顧大眾說：『石門險峻，鐵關堅固。舉目望去，重重疊疊萬仞之高。無角的鐵牛能夠衝破，在毗盧海內掀起波濤。』那麼不涉及波濤的一句話該怎麼說呢？』良久，說：『一句不遑無著問（指無著文喜禪師），直到如今還像個四處遊蕩的野僧。』

潭州大溈山懷秀禪師

是信州貴溪人，姓應，是世代為官的儒家家族。他聰敏穎悟，出世弘揚佛法。

僧人問：『昔日溈山（指溈山靈佑禪師）的水牯牛，自從放出去后就斷絕了軌跡。今天有幸遇到您登上法座，不知道現在的人們該到哪裡去尋找它呢？』

禪師說：『不得侵犯別人的莊稼。』

僧人說：『頭角已經顯露出來了。』 English version: A monk then shouted.

The Zen master said, 'You startled me!' The monk clapped once.

The Zen master said, 'It's also a case of finding life in death.'

A monk asked, 'The song of Huanglong (referring to Zen Master Huanglong Huinan) is personally sung by you. May I briefly look at the donkey's feet (referring to the Buddha Dharma) of the Buddhist temple?'

The Zen master said, 'Three pounds of iron behind the head.' The monk then shouted.

The Zen master said, 'You startled this old monk!' The monk clapped once.

The Zen master said, 'This old monk beats a retreat.' The monk bowed.

The Zen master said, 'A dragon's head and a snake's tail.'

A monk asked, 'I won't ask about Linji (referring to Zen Master Linji Yixuan) planting pine trees. What about Baizhang (referring to Zen Master Baizhang Huaihai) cultivating the fields?'

The Zen master said, 'Dig deep with the hoe.'

The monk said, 'The ancient masters are still present.'

The Zen master said, 'Add more effort with the hoe.' The monk bowed. The Zen master tapped the Zen seat once.

The Zen master looked around at the assembly and said, 'Green mountains piled upon green mountains, clear water murmuring.' Then he picked up his staff and said, 'Before reaching the precipice, look up and examine carefully.' He tapped once.

The Zen master ascended the platform and said, 'Baofeng Peak is high, few practitioners reach it. The snow in front of the cliff bends the withered pine. Wild monkeys cry before and after the mountain ridge, an ancient path is swept by the clear wind.' Zen practitioners, although it is so, how long is this mountain monk's staff?' Then he picked up the staff and said, 'The long one is used as long, the short one is used as short.' He tapped once.

The Zen master ascended the platform, remained silent for a long time, and looked around at the assembly, saying, 'The stone gate is dangerous, the iron pass is strong. Looking up, there are layers upon layers of ten thousand ren (a Chinese unit of length) high. The hornless iron ox can break through, creating waves within the Vairochana Sea.' Then how should one speak a phrase that does not involve waves?' After a long silence, he said, 'A phrase not even Wu Zhuo (referring to Zen Master Wuzhuo Wenxi) could ask about, still acting like a wandering wild monk to this day.'

Zen Master Huaixiu of Dawei Mountain in Tanzhou

Was a native of Guixi in Xinzhou, with the surname Ying, from a Confucian family that had served as officials for generations. He was intelligent and insightful, and he left the world to propagate the Dharma.

A monk asked, 'The water buffalo of Guishan (referring to Zen Master Guishan Lingyou) in the past, since it was released, its tracks have disappeared. Today, I am fortunate to meet you ascending the Dharma seat. I wonder where people today should seek it?'

The Zen master said, 'Do not infringe upon other people's crops.'

The monk said, 'The horns have already appeared.'

【English Translation】 A monk then shouted. The master said, 'You startled me!' The monk clapped once. The master said, 'It's also a case of finding life in death.' A monk asked, 'The song of Huanglong (Huanglong Huinan) is personally sung by you. May I briefly look at the donkey's feet (Buddha Dharma) of the Buddhist temple?' The master said, 'Three pounds of iron behind the head.' The monk then shouted. The master said, 'You startled this old monk!' The monk clapped once. The master said, 'This old monk beats a retreat.' The monk bowed. The master said, 'A dragon's head and a snake's tail.' A monk asked, 'I won't ask about Linji (Linji Yixuan) planting pine trees. What about Baizhang (Baizhang Huaihai) cultivating the fields?' The master said, 'Dig deep with the hoe.' The monk said, 'The ancient masters are still present.' The master said, 'Add more effort with the hoe.' The monk bowed. The master tapped the Zen seat once. The master looked around at the assembly and said, 'Green mountains piled upon green mountains, clear water murmuring.' Then he picked up his staff and said, 'Before reaching the precipice, look up and examine carefully.' He tapped once. The master ascended the platform and said, 'Baofeng Peak is high, few practitioners reach it. The snow in front of the cliff bends the withered pine. Wild monkeys cry before and after the mountain ridge, an ancient path is swept by the clear wind.' Zen practitioners, although it is so, how long is this mountain monk's staff?' Then he picked up the staff and said, 'The long one is used as long, the short one is used as short.' He tapped once. The master ascended the platform, remained silent for a long time, and looked around at the assembly, saying, 'The stone gate is dangerous, the iron pass is strong. Looking up, there are layers upon layers of ten thousand ren high. The hornless iron ox can break through, creating waves within the Vairochana Sea.' Then how should one speak a phrase that does not involve waves?' After a long silence, he said, 'A phrase not even Wu Zhuo (Wuzhuo Wenxi) could ask about, still acting like a wandering wild monk to this day.' Zen Master Huaixiu of Dawei Mountain in Tanzhou Was a native of Guixi in Xinzhou, with the surname Ying, from a Confucian family that had served as officials for generations. He was intelligent and insightful, and he left the world to propagate the Dharma. A monk asked, 'The water buffalo of Guishan (Guishan Lingyou) in the past, since it was released, its tracks have disappeared. Today, I am fortunate to meet you ascending the Dharma seat. I wonder where people today should seek it?' The master said, 'Do not infringe upon other people's crops.' The monk said, 'The horns have already appeared.'

---

。

師云。空把山童贈鐵鞭。

問。莫將佛法以當人情。人情即不問。佛法請師舉唱。

師云。不可更作人情。

僧曰。大哉宗匠。宛爾不同。

師云。徒勞讚歎。

問。如何是溈山境。

師云。鳳凰展翅煙霄外。

僧曰。如何是境中人。

師云。大底大。小底小。

師云。佛祖心印。唯證乃知。靈山嘉會。聖眾云臻。法付王臣護持。心傳最上根輩。直至如今。二千餘載。真風不墜。祖道聯綿。幸遇　聖朝。遭逢　明世。正是王臣護法。溈山出世敷揚。且道敷揚什麼法。遂拈袈裟角示眾云。即此薦得。慶快平生。　皇恩佛恩一時報足。輒莫依他作解。終是塵緣。絲髮未忘。結成生死。勞他河沙佛祖出來東道西說。搖唇鼓舌。今朝山僧與諸人決破。還信得及么。休去得么。如今休去便休去。若覓了時無了時。是什麼說話。喝一喝。下座。

南嶽福嚴慈感禪師

梓州杜氏子。乃讓禪師宗裔也。儀相挺特。意氣高閑。人所見者。莫不驚異。得法黃龍南禪師。出世于江州承天。德風大扇。勵節遠聞。潭帥請居岳頂大寺。潛韜密行。殊應頗多。

問。師唱誰家曲。宗風嗣阿誰。

師云。鷲峰山畔。澗水東流。

僧曰。畢竟黃龍之

【現代漢語翻譯】 現代漢語譯本： 師父說：『白白地把山裡的孩子贈送了鐵鞭。』 僧人問：『不要把佛法當作人情來處理。人情暫且不問，請師父開示佛法。』 師父說：『不可再作人情。』 僧人說：『偉大的宗師，果然與衆不同。』 師父說：『徒勞讚歎。』 僧人問：『什麼是溈山（Weishan）的境界？』 師父說：『鳳凰展翅于煙霞之外。』 僧人說：『什麼是境界中的人？』 師父說：『大的大，小的小。』 師父說：『佛祖的心印，唯有證悟才能知曉。靈山（Ling Shan）法會上，聖眾雲集。佛法交付給王臣護持，心法傳給最上根器的人。直到如今，兩千多年來，真正的風範沒有衰落，祖師的道統綿延不絕。有幸遇到聖明的朝代，遭逢開明的世道。這正是王臣護持佛法，溈山出世弘揚佛法。』且說弘揚什麼佛法？於是拿起袈裟的角展示給大眾說：『就在這當下領會，慶幸快樂此生。皇恩佛恩一時報答足夠。千萬不要依著他人作解釋，終究是塵緣，一絲一毫也未曾忘卻，結成生死輪迴。勞煩無數的佛祖出來東說西說，搖唇鼓舌。今天山僧與各位徹底決斷。還信得及嗎？能放下嗎？如今能放下就放下，如果去尋求了結之時，將永無了結之日。』這是什麼話？喝一聲。下座。 南嶽福嚴慈感禪師 梓州杜氏之子，是讓禪師的後代。儀表出衆，意氣高遠閒適。見到他的人，沒有不感到驚異的。得法于黃龍南禪師（Huanglong Nan Chanshi），在江州承天寺開法，德行之風廣為傳播。堅守節操，聲名遠揚。潭州的官員請他居住在南嶽頂峰的大寺廟。潛藏韜略，秘密修行，殊勝的感應很多。 僧人問：『師父唱的是誰家的曲調？宗風承嗣的是哪一位？』 師父說：『鷲峰山（Jiufeng Mountain）畔，澗水向東流。』 僧人說：『歸根結底是黃龍（Huanglong）的……』

【English Translation】 English version: The Master said, 'Vainly giving the mountain child an iron whip.' A monk asked, 'Do not treat the Buddha-dharma as a matter of human sentiment. Human sentiment aside, please, Master, expound on the Buddha-dharma.' The Master said, 'It is not permissible to further engage in human sentiment.' The monk said, 'Great is the patriarch, truly unique.' The Master said, 'Vain is the praise.' A monk asked, 'What is the realm of Weishan (Mount Wei)?' The Master said, 'The phoenix spreads its wings beyond the misty clouds.' The monk said, 'What is the person within that realm?' The Master said, 'The big is big, the small is small.' The Master said, 'The mind-seal of the Buddhas and Patriarchs can only be known through realization. At the Vulture Peak (Ling Shan) assembly, the holy multitude gathered. The Dharma was entrusted to kings and ministers for protection, and the mind-transmission to those of the highest capacity. Until now, for over two thousand years, the true spirit has not declined, and the ancestral path continues unbroken. Fortunately, we have encountered a sagacious dynasty and a enlightened era. This is precisely when kings and ministers protect the Dharma, and Weishan (Mount Wei) appears in the world to propagate it.' And what Dharma is being propagated? Thereupon, he picked up the corner of his robe and showed it to the assembly, saying, 'Realize it right here and now, and rejoice in this lifetime. The kindness of the Emperor and the kindness of the Buddha are repaid all at once. Do not rely on others' interpretations, for it is ultimately worldly attachment, with even a hair's breadth of it unforgotten, that binds you to the cycle of birth and death. It troubles countless Buddhas to come forth and speak east and west, wagging their tongues. Today, this mountain monk will make a decisive break with all of you. Can you believe it? Can you let go? If you can let go now, then let go. If you seek a time of completion, there will be no end.' What is this talk? He gave a shout and descended from his seat. Zen Master Cigan of Fuyan Temple, Nanyue A son of the Du family of Zizhou, he was a descendant of Zen Master Rang. His appearance was outstanding, and his spirit was lofty and free. All who saw him were amazed. He received the Dharma from Zen Master Huanglong Nan, and began to teach at Chengtian Temple in Jiangzhou, where his virtuous influence spread widely. He maintained his integrity and his reputation spread far. The governor of Tan requested him to reside at the great temple atop Mount Nanyue. He concealed his talents and practiced in secret, and many extraordinary responses occurred. A monk asked, 'Whose tune does the Master sing? Whose lineage does the Zen tradition follow?' The Master said, 'Beside Vulture Peak (Jiufeng Mountain), the stream flows eastward.' The monk said, 'Ultimately, it is Huanglong's...'

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子。汾陽之孫。

師云。看取令行時。

問。人天高座說法。當途如何遊戲。

師云。逢人舉似。

僧曰。未審如何為人。

師云。買帽相頭。

僧曰。恁么則天上有星皆拱北。人間無水不朝東。

師云。且莫錯認。

僧曰。真善知識。

師云。遮賊。

上堂云。擲缽峰前。春風浩浩。湘江水裡。白浪滔滔。是法無私顯露。動著不然而然。邂逅指南不遇。只管鼻孔遼天。南泉頭頭垂示。大顛默爾無言。毗耶長啟一室。誰人敢共齊眉。咄。以拂子擊禪床云。參。

上堂云。古佛心。只如今。若不會。苦沉吟。秋雨微微。秋風颯颯。乍此乍彼。若為酬答。沙岸蘆花。青黃交雜。禪者何依。良久。云。劄。

湖州報本慧元禪師

潮州倪氏子。比試得度。遊方參道。至南禪師法席。一言相契。侍奉七年。出世于蘇臺吳江聖壽。次遷崑山惠嚴城中萬壽。后移報本。

元豐中。一日。沐浴畢。升堂。告眾云。五十五年夢幻身。東西南北孰相親。白雲散盡千山外。萬里秋空片月新。言畢而逝。肉身不壞。見存本院。

問。未離兜率。已降王宮。未出母胎。度人已畢。今日意作么生。

師云。守株待兔。枉用心神。

僧曰

【現代漢語翻譯】 子。汾陽（Fen Yang）的孫子。

師父說：『看取命令施行的時候。』

問：『人天高座說法，當途如何遊戲？』

師父說：『逢人便舉示。』

僧人說：『未審如何為人？』

師父說：『買帽相頭。』

僧人說：『這樣說來，天上的星星都拱向北極星，人間的水沒有不朝向東方的。』

師父說：『且莫錯認。』

僧人說：『真是善知識。』

師父說：『遮賊。』

上堂說法：『擲缽峰前，春風浩浩；湘江水裡，白浪滔滔。是法無私顯露，動著不然而然。邂逅指南不遇，只管鼻孔遼天。南泉（Nan Quan）頭頭垂示，大顛（Da Dian）默爾無言。毗耶（Pi Ye）長啟一室，誰人敢共齊眉？』咄。用拂子擊禪床說：『參。』

上堂說法：『古佛心，只如今。若不會，苦沉吟。秋雨微微，秋風颯颯。乍此乍彼，若為酬答？沙岸蘆花，青黃交雜。禪者何依？』良久。說：『劄。』

湖州報本慧元禪師

潮州倪氏之子，通過比試得以出家。遊歷四方參訪求道，到達南禪師（Nan Chan）的門下，一言相契，侍奉七年。在蘇臺吳江聖壽寺開法，之後遷往崑山惠嚴城中萬壽寺，最後移居報本寺。

元豐年間，有一天，沐浴完畢，升座說法，告訴眾人說：『五十五年夢幻身，東西南北孰相親？白雲散盡千山外，萬里秋空片月新。』說完就去世了，肉身不壞，現在還儲存在本寺。

問：『未離兜率（Dou Shuai，欲界天之一），已降王宮；未出母胎，度人已畢。今日意作么生？』

師父說：『守株待兔，枉用心神。』

僧人說：

【English Translation】 Son of. Grandson of Fenyang (Fen Yang).

The Master said, 'Observe when the order is carried out.'

Asked, 'Speaking from a high seat among humans and gods, how does one play along the path?'

The Master said, 'Tell everyone you meet.'

The monk said, 'I don't know how to be a person.'

The Master said, 'Buying a hat to fit the head.'

The monk said, 'In that case, all the stars in the sky revolve around the North Star, and all the water on earth flows eastward.'

The Master said, 'Don't misunderstand.'

The monk said, 'Truly a good teacher.'

The Master said, 'Thief.'

Entering the hall, he said, 'Before Zhibo Peak, the spring breeze is vast; in the Xiang River, the white waves surge. The Dharma is impartially revealed, moving in accordance with what is not so. If you encounter a guide but don't meet him, just let your nostrils face the sky. Nanquan (Nan Quan) demonstrates at every turn, Dadian (Da Dian) is silent. Vimalakirti (Pi Ye) constantly opens a room; who dares to be on equal terms? 'Tut.' He struck the Zen bed with a whisk and said, 'Participate.'

Entering the hall, he said, 'The mind of the ancient Buddha is just now. If you don't understand, you suffer in contemplation. The autumn rain is gentle, the autumn wind is rustling. Now this, now that, how to respond? Reeds and flowers on the sandy shore, green and yellow intermingled. What does the Zen practitioner rely on?' After a long silence, he said, 'Zha.'

Zen Master Huiyuan of Baoben Temple in Huzhou

Son of the Ni family in Chaozhou, he became a monk through competition. He traveled around seeking the Way, and arrived at the Dharma seat of Nanquan (Nan Quan), where he had a meeting of minds in one word, and served for seven years. He began teaching at Shengshou Temple in Wujiang, Sutai, then moved to Wanshou Temple in Huaiyan City, Kunshan, and later moved to Baoben Temple.

During the Yuanfeng era, one day, after bathing, he ascended the hall and told the assembly, 'Fifty-five years of illusory life, who are my relatives in the east, west, north, and south? The white clouds have dispersed beyond a thousand mountains, and a new moon shines in the vast autumn sky.' After speaking, he passed away, his physical body intact, and it is still preserved in this temple.

Asked, 'Before leaving Tushita (Dou Shuai, one of the heavens in the desire realm), he had already descended into the royal palace; before leaving his mother's womb, he had already finished saving people. What is the meaning of today?'

The Master said, 'Waiting for a rabbit by a stump is a waste of mental energy.'

The monk said:

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。向上之機蒙師指。中下之流又如何。

師云。只聞人作鬼。不見鶴成仙。

僧曰。不因入水。爭見長人。

師云。未問已前猶較些子。

問。如何是西來意。

師云。天輪左轉。地軸右旋。

問。文殊請不二之門。維摩默然而對。此理如何。

師云。昔年座主。今日禪人。

問。黑白未分時如何。

師云。天高地厚。

僧曰。分后如何。

師云。日暖月涼。

僧曰。便恁么會。還得也無。

師云。須彌山倒卓。

問。如何是佛法大意。

師云。昨日立春今日暖。百花未綻柳先開。

僧曰。如何是教意。

師云。自家飛絮猶無定。休把長條絆別人。

問。諸佛不出世。達磨不西來。正當恁么時。未審來不來。

師云。撞著你鼻孔。

僧出禮拜。曰。學人有一問。和尚還答否。

師云。昨日答汝了也。

僧曰。今日作么生。

師云。明日來。

又僧出禮拜。起曰。請和尚答話。

師云。答話了也。

僧曰。再請。

師云。記取話頭。

僧曰。話頭道什麼。

師云。念汝是初機。

師云。白雲消散。紅日東昇。仰面看天。

【現代漢語翻譯】 現代漢語譯本 僧問：『向上根機的人有蒙師指點，那麼中下根機的人又該如何呢？』 師父說：『只聽說人變成鬼，沒見過鶴修煉成仙。』 僧說：『不親自入水，怎麼能見到身材高大的人呢？』 師父說：『未問之前還稍微好一些。』 問：『如何是西來意（Bodhidharma從西方帶來的禪宗真意）？』 師父說：『天輪左轉，地軸右旋。』 問：『文殊（Manjusri，智慧的象徵）請問不二法門，維摩（Vimalakirti）默然相對，這是什麼道理？』 師父說：『昔日的座主，今日的禪人。』 問：『黑白未分時如何？』 師父說：『天高地厚。』 僧說：『分后如何？』 師父說：『日暖月涼。』 僧說：『如果這樣理解，可以嗎？』 師父說：『須彌山（Mount Sumeru，佛教宇宙觀中的聖山）倒立。』 問：『如何是佛法大意？』 師父說：『昨日立春今日暖，百花未綻柳先開。』 僧說：『如何是教意？』 師父說：『自家的飛絮尚且沒有定處，不要用長長的柳條來束縛別人。』 問：『諸佛不出世，達磨（Bodhidharma）不西來，正當這個時候，未審來不來？』 師父說：『撞著你鼻孔。』 僧人出來禮拜，說：『學人有一問，和尚還回答嗎？』 師父說：『昨天已經回答你了。』 僧人說：『今天怎麼樣？』 師父說：『明天來。』 又一個僧人出來禮拜，起身說：『請和尚回答。』 師父說：『回答過了。』 僧人說：『再請。』 師父說：『記住話頭。』 僧人說：『話頭說什麼？』 師父說：『念你是初學者。』 師父說：『白雲消散，紅日東昇，仰面看天。』

【English Translation】 English version A monk asked: 'Those with superior faculties have teachers to guide them. What about those of middling or inferior capacity?' The master said: 'I've only heard of people becoming ghosts; I've never seen a crane become an immortal.' The monk said: 'If you don't enter the water yourself, how can you see a tall person?' The master said: 'Before you asked, it was still a little better.' Asked: 'What is the meaning of Bodhidharma's (Bodhidharma, the first patriarch of Zen Buddhism) coming from the West?' The master said: 'The celestial wheel turns left, the terrestrial axis rotates right.' Asked: 'Manjusri (Manjusri, symbolizing wisdom) asked about the gate of non-duality, and Vimalakirti (Vimalakirti) responded with silence. What is the principle behind this?' The master said: 'The lecturer of yesteryear is the Zen practitioner of today.' Asked: 'What is it like when black and white are not yet distinguished?' The master said: 'Heaven is high, and earth is deep.' The monk said: 'What about after they are distinguished?' The master said: 'The sun is warm, and the moon is cool.' The monk said: 'If I understand it like this, is it correct?' The master said: 'Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) stands upside down.' Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'Yesterday was the Beginning of Spring, today it's warm; a hundred flowers haven't bloomed yet, but the willow opens first.' The monk said: 'What is the meaning of the teachings?' The master said: 'Your own flying catkins are still unsettled; don't use long branches to bind others.' Asked: 'If all the Buddhas didn't appear in the world, and Bodhidharma (Bodhidharma) didn't come from the West, at just this moment, I don't know whether he comes or not?' The master said: 'He bumps into your nostrils.' The monk came forward, bowed, and said: 'This student has a question; will the master answer it?' The master said: 'I already answered you yesterday.' The monk said: 'What about today?' The master said: 'Come tomorrow.' Another monk came forward, bowed, and said, rising: 'Please, Master, answer.' The master said: 'I've already answered.' The monk said: 'Please answer again.' The master said: 'Remember the topic of the conversation.' The monk said: 'What does the topic of the conversation say?' The master said: 'Considering you are a beginner.' The master said: 'White clouds dissipate, the red sun rises in the east; look up at the sky.'

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低頭覷地。東西南北。一任觀光。達磨眼睛。斗量不盡。演若何曾認影。善財不往南方。衲僧鼻孔遼天。到此一時穿卻。

上堂云。擊大法鼓。演大法義。未打鼓已前。文殊大士向諸人眉毛眼睫上出沒卷舒。作大佛事。及至擊動法鼓。觀音菩薩又向諸人耳上轉妙法輪。諸人還聞么。直饒見得聞得。早是不著便。若也真個不知。自是無枝葉。莫怨太陽春。咄。

上堂云。般若無知。無所不知。作么生說個無知道理。若謂杜絕視聽。何異斷見外道。其或忘知遺照。正是背境凡夫。諸人還知么。釋迦老子終日向燈籠露柱隨有道有。隨無道無。雖不即于有無。亦不離於有無。如斯話會。鈍致祖師。明眼衲僧輒他冷笑。且問你笑個什麼。喝一喝。

蘄州四祖山法演禪師

桂州人也。受業本州永寧寺。少年受具。壯歲遊方。湘楚叢林。江淮禪席。所至知識。無不異待。道契南師。他游遂息。一住四祖三十餘年。行解堅密。人天景仰。

開堂日。上首白槌罷。師云。吽。誰敢措口。更談何事。諸人還知么。

問。如何是第一義。

師云。雙峰粗識好惡。

僧曰。和尚豈無方便。

師云。幸自可憐生。

僧曰。當陽一句蒙師指。謝家人本在漁船。

師云。放過即

【現代漢語翻譯】 現代漢語譯本：

低頭看地。無論東西南北。任憑你們觀看。達磨（Bodhidharma）的眼睛，用斗來量也量不完。演若（Yanoruo，指愚人）又何曾認識自己的影子。善財童子（Sudhana）不用去南方參訪。衲僧（指僧人）的鼻孔朝天。到這裡一時全部穿透。

上堂說法時說：『敲擊大法鼓，演說大法義。』未打鼓之前，文殊大士（Manjusri）在你們的眉毛眼睫上出沒卷舒，做著偉大的佛事。等到敲響法鼓，觀音菩薩（Avalokiteśvara）又在你們的耳朵上轉動微妙的法輪。你們聽見了嗎？即使見得到聽得到，也早就落入執著。如果真的不知道，自然是沒有枝葉，不要抱怨太陽春天。

上堂說法時說：『般若（Prajna，智慧）無知，卻無所不知。』怎麼說這個無知的道理？如果說是杜絕視聽，那和斷見外道有什麼區別？如果忘記知覺和觀照，那正是背離實境的凡夫。你們知道嗎？釋迦老子（Sakyamuni）終日對著燈籠露柱，隨有說有，隨無說無。雖然不即是有無，也不離於有無。這樣的話語，遲鈍的祖師和明眼的衲僧都會冷笑。且問你笑什麼？喝！

蘄州四祖山法演禪師（Fayan）

是桂州人。在本州永寧寺出家。少年時受具足戒，壯年時遊歷四方。湘楚叢林，江淮禪席，所到的地方，知識分子都另眼相待。與南禪師（指白雲守端）的道相契合，於是停止遊歷。在四祖山住了三十多年，修行和理解都很堅實，受到人天的景仰。

開堂之日，上首敲槌完畢。禪師說：『吽！誰敢開口？還談什麼事？你們知道嗎？』

問：『什麼是第一義？』

禪師說：『雙峰（指道信）粗略地認識了好壞。』

僧人說：『和尚難道沒有方便法門嗎？』

禪師說：『幸好還算可憐。』

僧人說：『當陽一句蒙師指點，感謝家人本來就在漁船上。』

禪師說：『放過就。』 English version:

Lowering the head to look at the ground. Whether it's east, west, south, or north, let everyone observe as they please. Bodhidharma's eyes cannot be measured even with a bushel. Yanoruo (referring to a foolish person) has never recognized his own shadow. Sudhana (a virtuous youth) doesn't need to go south for pilgrimage. The nostrils of monks point to the sky. Here, they are all pierced through at once.

In an Dharma talk, he said: 'Strike the great Dharma drum, expound the great Dharma meaning.' Before the drum is struck, Manjusri (the Bodhisattva of Wisdom) appears and disappears, rolls and unrolls on your eyebrows and eyelashes, performing great Buddha deeds. When the Dharma drum is struck, Avalokiteśvara (the Bodhisattva of Compassion) turns the wonderful Dharma wheel on your ears. Do you hear it? Even if you see and hear it, you have already fallen into attachment. If you truly don't know, naturally you have no branches or leaves; don't blame the spring sun.

In an Dharma talk, he said: 'Prajna (wisdom) is without knowledge, yet knows everything.' How to explain this principle of unknowing? If it means cutting off sight and hearing, how is it different from the nihilistic views of heretics? If you forget awareness and contemplation, that is precisely an ordinary person turning away from reality. Do you know? Sakyamuni (the historical Buddha) speaks of existence when there is existence, and speaks of non-existence when there is non-existence, all day long, facing the lanterns and pillars. Although it is neither identical to existence nor non-existence, it is also not separate from existence and non-existence. Such words and meetings will be met with a cold laugh by dull patriarchs and clear-eyed monks. But let me ask you, what are you laughing at? He shouts 'He!'

Chan Master Fayan of Mount Sizu in Qizhou

He was from Guizhou. He was ordained at Yongning Temple in his home prefecture. He received the full precepts in his youth and traveled widely in his prime. The monasteries of Xiangchu and the Chan seats of Jianghuai all treated him with exceptional respect. His path aligned with that of Chan Master Baiyun Shouduan, so he stopped traveling. He lived on Mount Sizu for more than thirty years, his practice and understanding were solid, and he was revered by humans and gods.

On the day of his inaugural Dharma talk, after the chief monk finished striking the gavel, the Master said: 'Hum! Who dares to open their mouth? What else is there to talk about? Do you know?'

A monk asked: 'What is the First Principle?'

The Master said: 'Shuangfeng (referring to Daoxin) roughly recognizes good and bad.'

The monk said: 'Doesn't the Master have expedient means?'

The Master said: 'Fortunately, it's still pitiable.'

The monk said: 'A phrase at Dangyang received the Master's guidance; thanks to my family, who were originally on a fishing boat.'

The Master said: 'Let it go.'

【English Translation】 Lowering the head to look at the ground. Whether it's east, west, south, or north, let everyone observe as they please. Bodhidharma's (達磨) eyes cannot be measured even with a bushel. Yanoruo (演若, referring to a foolish person) has never recognized his own shadow. Sudhana (善財童子) doesn't need to go south for pilgrimage. The nostrils of monks point to the sky. Here, they are all pierced through at once. In an Dharma talk, he said: 'Strike the great Dharma drum, expound the great Dharma meaning.' Before the drum is struck, Manjusri (文殊大士, the Bodhisattva of Wisdom) appears and disappears, rolls and unrolls on your eyebrows and eyelashes, performing great Buddha deeds. When the Dharma drum is struck, Avalokiteśvara (觀音菩薩, the Bodhisattva of Compassion) turns the wonderful Dharma wheel on your ears. Do you hear it? Even if you see and hear it, you have already fallen into attachment. If you truly don't know, naturally you have no branches or leaves; don't blame the spring sun. In an Dharma talk, he said: 'Prajna (般若, wisdom) is without knowledge, yet knows everything.' How to explain this principle of unknowing? If it means cutting off sight and hearing, how is it different from the nihilistic views of heretics? If you forget awareness and contemplation, that is precisely an ordinary person turning away from reality. Do you know? Sakyamuni (釋迦老子, the historical Buddha) speaks of existence when there is existence, and speaks of non-existence when there is non-existence, all day long, facing the lanterns and pillars. Although it is neither identical to existence nor non-existence, it is also not separate from existence and non-existence. Such words and meetings will be met with a cold laugh by dull patriarchs and clear-eyed monks. But let me ask you, what are you laughing at? He shouts 'He!' Chan Master Fayan (法演) of Mount Sizu in Qizhou He was from Guizhou. He was ordained at Yongning Temple in his home prefecture. He received the full precepts in his youth and traveled widely in his prime. The monasteries of Xiangchu and the Chan seats of Jianghuai all treated him with exceptional respect. His path aligned with that of Chan Master Baiyun Shouduan, so he stopped traveling. He lived on Mount Sizu for more than thirty years, his practice and understanding were solid, and he was revered by humans and gods. On the day of his inaugural Dharma talk, after the chief monk finished striking the gavel, the Master said: 'Hum! Who dares to open their mouth? What else is there to talk about? Do you know?' A monk asked: 'What is the First Principle?' The Master said: 'Shuangfeng (雙峰, referring to Daoxin) roughly recognizes good and bad.' The monk said: 'Doesn't the Master have expedient means?' The Master said: 'Fortunately, it's still pitiable.' The monk said: 'A phrase at Dangyang received the Master's guidance; thanks to my family, who were originally on a fishing boat.' The Master said: 'Let it go.'

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不可。

問。如何是祖師西來意。

師云。饑嗔飽喜。

問。如何是心相。

師云。山河大地。

僧曰。如何是心體。

師云。汝喚什麼作山河大地。

上堂云。云飏飏。雨瀝瀝。儘是諸人日用力。直饒於此便明得。二十拄杖教誰吃。

上堂云。葉辭柯。秋已暮。參玄人。須警悟。莫謂來年更有春。等閑蹉了巖前路。且道作么生是巖前路。良久。云。險。

上堂云。主山吞卻案山。尋常言論。拄杖子普該塵剎。未足為奇。光景兩亡。復是何物。良久。云。劫火洞然毫末盡。青山依舊白雲中。

上堂云。佛祖之道。壁立千仞。擬議馳求。還同點額。識不能識。智不能知。古聖到遮里。垂一言半句。要你諸人有個入處。所以道。低頭不見地。仰面不見天。欲識白牛處。但看髑髏前。如今頭上是屋。腳下是地。面前是佛殿。且道白牛在什麼處。乃召大眾。眾舉頭。師叱之。

潭州石霜山崇勝禪院琳禪師

問。拈槌舉拂拈放一邊。請師答話。

師云。高著眼。

僧曰。作家宗師。

師云。腳下蹉過。僧以坐具畫一畫。

師云。自領出去。

問。法王出世。請施法令。

師云。一二三四五。

僧曰。法

【現代漢語翻譯】 現代漢語譯本 問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？ 師父說：飢餓時嗔怒，飽足時歡喜。 問：什麼是心相（the appearance of mind）？ 師父說：山河大地。 僧人問：什麼是心體（the essence of mind）？ 師父說：你把什麼叫做山河大地？ 上堂開示說：雲彩飄揚，雨水淅瀝，都是各位每天在用的。即使能在此處明白，也要吃二十拄杖。 上堂開示說：樹葉離開樹枝，秋天已經到了傍晚。參禪的人，必須警醒覺悟。不要以為明年還有春天，輕易地錯過了巖前的道路。那麼，什麼是巖前的道路呢？良久，說：險！ 上堂開示說：主山吞沒了案山，這是尋常的言論。拄杖子普遍覆蓋塵世，還不足為奇。光和景都消失了，又是什麼呢？良久，說：劫火洞然，連毫毛都燒盡了，青山依舊在白雲中。 上堂開示說：佛祖的道，像壁立千仞一樣高。如果用思議去追求，就如同額頭被點了一下。識不能識別，智不能知曉。古代的聖人到這裡，留下隻言片語，是要你們各位有個入門的地方。所以說：低頭看不見地，抬頭看不見天。想要認識白牛在哪裡，只要看髑髏前面。現在頭上是屋頂，腳下是土地，面前是佛殿。那麼，白牛在什麼地方呢？於是召集大眾。大眾抬頭。師父呵斥他們。 潭州石霜山崇勝禪院琳禪師 問：把槌子和拂塵拿起又放下，請師父回答。 師父說：眼光放高一點。 僧人說：真是個內行的宗師。 師父說：腳下錯過了。 僧人以坐具畫了一下。 師父說：自己領悟出去。 問：法王出世，請頒佈法令。 師父說：一二三四五。 僧人說：法！

【English Translation】 English version Question: What is Bodhidharma's intention in coming from the West (祖師西來意)? The Master said: Hunger brings anger, satiety brings joy. Question: What is the appearance of mind (心相)? The Master said: Mountains, rivers, and the great earth. A monk asked: What is the essence of mind (心體)? The Master said: What do you call mountains, rivers, and the great earth? In an assembly, the Master said: 'Clouds are flying, rain is pouring, all are what you use daily. Even if you understand this, you still deserve twenty blows of the staff.' In an assembly, the Master said: 'Leaves leave the branches, autumn is already late. Those who practice Zen must be alert and awakened. Do not think there will be another spring next year, and carelessly miss the path before the cliff.' So, what is the path before the cliff? After a long pause, he said: 'Dangerous!' In an assembly, the Master said: 'The main mountain swallows the subordinate mountain, this is common talk. The staff covers all the worlds, this is not yet strange. Both light and scenery disappear, what is that?' After a long pause, he said: 'The fire of the kalpa burns everything to ashes, but the green mountains remain in the white clouds.' In an assembly, the Master said: 'The Buddha's and Patriarchs' Way is like a cliff standing a thousand fathoms high. To try to reach it through thought and seeking is like being touched on the forehead. Knowledge cannot know it, wisdom cannot understand it. The ancient sages, arriving here, left a word or half a sentence, wanting you all to have a place to enter. Therefore, it is said: 'Lower your head and you cannot see the ground, raise your head and you cannot see the sky. If you want to know where the white ox is, just look in front of the skull.' Now, above your head is the roof, below your feet is the ground, and in front of you is the Buddha hall. So, where is the white ox?' Then he called to the assembly. The assembly raised their heads. The Master scolded them. Zen Master Lin of Chong Sheng Zen Monastery on Stone Frost Mountain in Tanzhou Question: Setting aside the hammer and whisk, I ask the Master to answer. The Master said: 'Raise your sights higher.' The monk said: 'A true master of our school.' The Master said: 'You've missed it under your feet.' The monk drew a line with his sitting mat. The Master said: 'Realize it yourself and go out.' Question: The Dharma King appears in the world, please issue a decree. The Master said: 'One, two, three, four, five.' The monk said: 'Dharma!'

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令施行。

師云。瀟湘船子。

問。慈雲靄靄。惠日輝輝。大眾欣然。乞師一接。

師云。好。

僧曰。不言含有象。何處謝無私。

師云。石女溪邊笑點頭。

問。石霜枯木重生時如何。

師云。海底金龜走。天邊玉兔明。

僧曰。恁么則覺花開有地。果熟自然香。

師云。須彌頂上面南行。

上堂云。霜花一境。極目蕭然。枯木堂前。風行草偃。淥水滔滔無盡。白雲合而還開。往來禪客飽足觀光。林下相逢呵呵大笑。且道笑個什麼。良久。云。煙村三四月。別是一家春。

上堂云。或談玄。或說妙。德山臨濟把手笑。更言無說是菩提。多年樑上生芝草。咦。

師元豐七年三月初八日淨髮沐浴。至夜。小參云。平生行腳。方始見人。平生參禪。始終得力。成佛作祖。不離方寸。鑊湯爐炭。只在而今。遮個訊息。如人飲水。冷暖自知。聽吾一頌。大幻一段。見明燦爛。苦惱眾生。早晚分散。夜半。端然示寂。阇維。得舍利。葬于本山。

蘄州開元琦禪師

問。芥子納須彌即不問。微塵里轉大法輪時如何。

師云。一步進一步。

僧曰。恁么則朝到西天。暮歸唐土。

師云。作客不如歸家。

僧曰。

【現代漢語翻譯】 令施行。 （意思是：依照命令執行。）

師云：『瀟湘船子。』 （師：指禪師，這裡是說法者。瀟湘船子：指一位在瀟湘一帶以船為家的禪者。）

問：『慈雲靄靄，惠日輝輝，大眾欣然，乞師一接。』 （問：提問者。慈雲靄靄：慈悲的雲彩濃厚。惠日輝輝：智慧的太陽光輝燦爛。大眾欣然：大家都很高興。乞師一接：請求禪師開示。）

師云：『好。』

僧曰：『不言含有象，何處謝無私？』 （僧：僧人，這裡是提問者。不言含有象：不說包含任何表象。何處謝無私：在哪裡感謝無私的奉獻？）

師云：『石女溪邊笑點頭。』 （石女：沒有生育能力的女子，比喻沒有分別心。溪邊笑點頭：在溪邊笑著點頭，表示領悟。）

問：『石霜枯木重生時如何？』 （石霜：指石霜慶諸禪師。枯木重生：枯木重新生長，比喻開悟。）

師云：『海底金龜走，天邊玉兔明。』 （海底金龜走：海底的金龜行走，比喻突破束縛。天邊玉兔明：天邊的玉兔明亮，比喻智慧顯現。）

僧曰：『恁么則覺花開有地，果熟自然香。』 （恁么則：這樣說來。覺花開有地：覺悟之花在適宜的土壤中開放。果熟自然香：果實成熟自然散發香味。）

師云：『須彌頂上面南行。』 （須彌頂上：須彌山頂，比喻至高之處。面南行：面向南方行走，比喻遵循正道。）

上堂云：『霜花一境，極目蕭然。枯木堂前，風行草偃。淥水滔滔無盡，白雲合而還開。往來禪客飽足觀光。林下相逢呵呵大笑。且道笑個什麼？』良久，云：『煙村三四月，別是一家春。』 （上堂：禪宗的一種說法形式。霜花一境：整個境界都被霜花覆蓋。極目蕭然：放眼望去一片蕭瑟。枯木堂前，風行草偃：枯木堂前，風吹過，草就倒伏，比喻教化有力。淥水滔滔無盡：清澈的流水滔滔不絕。白雲合而還開：白雲聚攏又散開，比喻世事無常。往來禪客飽足觀光：來往的禪客盡情觀賞。林下相逢呵呵大笑：在林下相遇，開懷大笑。且道笑個什麼：且說笑的是什麼？煙村三四月，別是一家春：煙霧籠罩的村莊在三四月間，呈現出與別處不同的春意。）

上堂云：『或談玄，或說妙，德山臨濟把手笑。更言無說是菩提，多年樑上生芝草。咦。』 （或談玄，或說妙：或者談論玄理，或者講述妙法。德山臨濟把手笑：德山宣鑒禪師和臨濟義玄禪師握手而笑，比喻心心相印。更言無說是菩提：更說沒有言說是真正的菩提。多年樑上生芝草：多年來房樑上長出靈芝草，比喻稀有難得。咦：表示驚歎或疑問。）

師元豐七年三月初八日淨髮沐浴，至夜，小參云：『平生行腳，方始見人。平生參禪，始終得力。成佛作祖，不離方寸。鑊湯爐炭，只在而今。遮個訊息，如人飲水，冷暖自知。』聽吾一頌：『大幻一段，見明燦爛。苦惱眾生，早晚分散。』夜半，端然示寂。阇維，得舍利，葬于本山。 （淨髮沐浴：剃頭洗澡，表示清凈。小參：禪宗的一種說法形式。平生行腳，方始見人：一生遊歷參學，才開始認識人。平生參禪，始終得力：一生參禪，始終得力。成佛作祖，不離方寸：成佛作祖，不離自心。鑊湯爐炭，只在而今：地獄的鑊湯爐炭，就在當下。遮個訊息，如人飲水，冷暖自知：這個訊息，如同人喝水，冷暖自知。大幻一段，見明燦爛：巨大的幻象破滅，光明燦爛顯現。苦惱眾生，早晚分散：受苦惱的眾生，遲早會離散。端然示寂：安詳地圓寂。阇維：火化。舍利：火化后留下的遺物。）

蘄州開元琦禪師 （蘄州：地名。開元琦禪師：禪師名號。）

問：『芥子納須彌即不問，微塵里轉大法輪時如何？』 （芥子納須彌：芥菜籽容納須彌山，比喻小中見大。微塵里轉大法輪：在微塵中轉動大法輪，比喻在細微之處顯現真理。）

師云：『一步進一步。』

僧曰：『恁么則朝到西天，暮歸唐土。』 （恁么則：這樣說來。朝到西天，暮歸唐土：早上到達西天，晚上回到唐朝，比喻來去自如。）

師云：『作客不如歸家。』

僧曰：

【English Translation】 Let the order be carried out. (Meaning: Execute according to the command.)

The Master said, 'The Boatman of Xiao and Xiang.' (Master: Refers to a Chan master, here the speaker. The Boatman of Xiao and Xiang: Refers to a Chan practitioner who lived on a boat in the Xiao and Xiang area.)

Asked: 'Compassionate clouds are dense, the sun of wisdom shines brightly, the assembly is delighted, requesting the Master's guidance.' (Asked: The questioner. Compassionate clouds are dense: The clouds of compassion are thick. The sun of wisdom shines brightly: The sun of wisdom shines brilliantly. The assembly is delighted: Everyone is very happy. Requesting the Master's guidance: Requesting the Chan master to give instructions.)

The Master said, 'Good.'

A monk said, 'Without speaking of containing forms, where to thank for selflessness?' (Monk: A monk, here the questioner. Without speaking of containing forms: Not speaking of containing any appearances. Where to thank for selflessness: Where to thank for selfless dedication?)

The Master said, 'The stone woman smiles and nods by the stream.' (Stone woman: A woman without the ability to bear children, a metaphor for having no discriminating mind. Smiles and nods by the stream: Smiling and nodding by the stream, indicating understanding.)

Asked: 'What is it like when the withered tree of Shishuang is reborn?' (Shishuang: Refers to Chan Master Shishuang Qingzhu. Withered tree reborn: A withered tree growing again, a metaphor for enlightenment.)

The Master said, 'The golden turtle walks on the seabed, the jade rabbit shines in the sky.' (The golden turtle walks on the seabed: The golden turtle walking on the seabed, a metaphor for breaking through constraints. The jade rabbit shines in the sky: The jade rabbit in the sky is bright, a metaphor for the manifestation of wisdom.)

The monk said, 'In that case, the flower of awakening blooms in fertile ground, and the fruit is naturally fragrant when ripe.' (In that case: In that case. The flower of awakening blooms in fertile ground: The flower of awakening blooms in suitable soil. The fruit is naturally fragrant when ripe: The fruit naturally emits fragrance when ripe.)

The Master said, 'Walking south on the summit of Mount Sumeru.' (Summit of Mount Sumeru: The summit of Mount Sumeru, a metaphor for the highest point. Walking south: Walking facing south, a metaphor for following the right path.)

Ascending the hall, he said: 'The frost flowers cover the entire realm, a desolate scene meets the eye. In front of the withered tree hall, the wind blows and the grass bends. The clear water flows endlessly, the white clouds gather and disperse. The visiting Chan practitioners are satisfied with the scenery. Meeting under the trees, they laugh heartily. What are they laughing about?' After a long pause, he said: 'In the misty village in March and April, it is a different kind of spring.' (Ascending the hall: A form of Dharma talk in Chan Buddhism. The frost flowers cover the entire realm: The entire realm is covered with frost flowers. A desolate scene meets the eye: A desolate scene meets the eye. In front of the withered tree hall, the wind blows and the grass bends: In front of the withered tree hall, the wind blows and the grass bends, a metaphor for effective teaching. The clear water flows endlessly: The clear water flows endlessly. The white clouds gather and disperse: The white clouds gather and disperse, a metaphor for the impermanence of the world. The visiting Chan practitioners are satisfied with the scenery: The visiting Chan practitioners enjoy the scenery to their heart's content. Meeting under the trees, they laugh heartily: Meeting under the trees, they laugh heartily. What are they laughing about?: What are they laughing about? In the misty village in March and April, it is a different kind of spring: The misty village in March and April presents a different kind of spring.)

Ascending the hall, he said: 'Sometimes discussing the profound, sometimes speaking of the wonderful, Deshan and Linji laugh hand in hand. Furthermore, saying that there is nothing to say is Bodhi, and Ganoderma grows on the beams for many years. Alas.' (Sometimes discussing the profound, sometimes speaking of the wonderful: Sometimes discussing profound principles, sometimes speaking of wonderful Dharma. Deshan and Linji laugh hand in hand: Chan Master Deshan Xuanjian and Chan Master Linji Yixuan laugh hand in hand, a metaphor for heart-to-heart understanding. Furthermore, saying that there is nothing to say is Bodhi: Furthermore, saying that there is nothing to say is true Bodhi. Ganoderma grows on the beams for many years: Ganoderma grows on the beams for many years, a metaphor for rare and precious. Alas: Expressing surprise or question.)

In the seventh year of Yuanfeng, on the eighth day of the third month, the Master shaved his head and bathed. At night, during a small Dharma talk, he said: 'Having traveled and studied throughout my life, I have only now begun to see people. Having practiced Chan throughout my life, I have always gained strength. Becoming a Buddha and becoming an ancestor is inseparable from the square inch of the heart. The cauldron of boiling water and the charcoal fire are only in the present moment. This message is like a person drinking water, knowing whether it is cold or warm for oneself.' Listen to my verse: 'A great illusion, seeing the bright and brilliant. Suffering sentient beings will sooner or later disperse.' In the middle of the night, he passed away peacefully. Cremated, relics were obtained, and buried on this mountain. (Shaved his head and bathed: Shaving his head and bathing, indicating purity. Small Dharma talk: A form of Dharma talk in Chan Buddhism. Having traveled and studied throughout my life, I have only now begun to see people: Having traveled and studied throughout my life, I have only now begun to recognize people. Having practiced Chan throughout my life, I have always gained strength: Having practiced Chan throughout my life, I have always gained strength. Becoming a Buddha and becoming an ancestor is inseparable from the square inch of the heart: Becoming a Buddha and becoming an ancestor is inseparable from one's own mind. The cauldron of boiling water and the charcoal fire are only in the present moment: The cauldron of boiling water and the charcoal fire of hell are only in the present moment. This message is like a person drinking water, knowing whether it is cold or warm for oneself: This message is like a person drinking water, knowing whether it is cold or warm for oneself. A great illusion, seeing the bright and brilliant: The great illusion is shattered, and the bright and brilliant light appears. Suffering sentient beings will sooner or later disperse: Suffering sentient beings will sooner or later disperse. Passed away peacefully: Passed away peacefully. Cremated: Cremated. Relics: Remains left after cremation.)

Chan Master Kaiyuan Qi of Qizhou (Qizhou: Place name. Chan Master Kaiyuan Qi: Chan Master's name.)

Asked: 'I won't ask about a mustard seed containing Mount Sumeru, but what about turning the great Dharma wheel in a tiny dust mote?' (A mustard seed containing Mount Sumeru: A mustard seed containing Mount Sumeru, a metaphor for seeing the big in the small. Turning the great Dharma wheel in a tiny dust mote: Turning the great Dharma wheel in a tiny dust mote, a metaphor for manifesting the truth in the subtle.)

The Master said, 'One step, one step further.'

The monk said, 'In that case, arriving in the Western Heaven in the morning and returning to Tang in the evening.' (In that case: In that case. Arriving in the Western Heaven in the morning and returning to Tang in the evening: Arriving in the Western Heaven in the morning and returning to Tang in the evening, a metaphor for coming and going freely.)

The Master said, 'It is better to return home than to be a guest.'

The monk said:

---

懷州牛吃禾。益州馬腹脹又作么生。

師云。人心似等閑。

問。有佛處不得住。無佛處急走過。離此二途。請師直道。

師云。但得雪消去。自然春到來。

僧曰。恁么則截斷兩頭。歸家穩坐。

師云。不動一句又作么生。

僧曰。大羅山頂依青嶂。掛月峰前看白雲。

師云。心不負人。面無慚色。

問。久向道風。請師相見。

師云。云月是同。溪山各異。

上堂云。文彩未生。一物也無。文彩既生。萬事縱橫。明來暗謝。暗去明來。樓閣門開。誰睹善財。喝一喝。拍一拍。下座。

上堂云。虛空無內外。事理有短長。順則成菩提。逆則成煩惱。燈籠常瞌睡。露柱亦懊惱。大道在目前。更去何處討。擊禪床一下。

上堂云。四面亦無門。十方無壁落。頭髼䯳。耳卓朔。個個男兒大丈夫。何得無繩而自縛。且道透脫一句作么生道。良久。云。蹈破草鞋赤腳走。

上堂。以拂子擊禪床一下。云。作什麼。良久。云。因風吹火。用力不多。

福州玄沙明惠合文禪師

問。如何是佛。

師云。舌不從口出。

僧曰。從什麼處出。

師云。切忌耳根尋。

僧曰。[口*佗]。

師云。鈍致殺

【現代漢語翻譯】 現代漢語譯本 問：懷州的牛吃了稻禾，益州的馬肚子脹了，這是怎麼回事？ 師父說：人心就像平常一樣。 問：『有佛處不得住，無佛處急走過』，離開這兩條路，請師父直說。 師父說：只要雪融化了，春天自然就到來了。 僧人說：這樣說來，就是截斷兩頭，回家安穩地坐著。 師父說：不動一句，又該怎麼說呢？ 僧人說：大羅山頂依傍著青色的山峰，掛月峰前觀看著白色的雲彩。 師父說：心裡不虧待人，臉上就沒有慚愧的神色。 問：很久以來就仰慕您的道風，請師父讓我見識見識。 師父說：雲和月是相同的，溪和山卻是各不相同。 師父上堂說法：文采還沒有產生的時候，什麼也沒有；文采一旦產生，萬事就縱橫交錯。光明來了黑暗就消退，黑暗去了光明就到來。樓閣的門打開了，誰能見到善財（Sudhana，佛教故事中的求道者）？喝一聲！拍一下！下座。 師父上堂說法：虛空沒有內外之分，事理有長短之別。順應則成就菩提（Bodhi，覺悟），違逆則成為煩惱。燈籠常常打瞌睡，露柱也感到懊惱。大道就在眼前，還要到哪裡去尋找？敲擊禪床一下。 師父上堂說法：四面也沒有門，十方也沒有墻壁。頭髮蓬亂，耳朵聳立。個個都是男兒大丈夫，為什麼無緣無故地自己束縛自己？那麼，透脫一句該怎麼說呢？良久，說：踏破草鞋赤腳走。 師父上堂，用拂子敲擊禪床一下，說：做什麼？良久，說：像因風吹火一樣，用力不多。 福州玄沙明惠合文禪師 問：什麼是佛？ 師父說：舌頭不從口裡出來。 僧人說：從什麼地方出來？ 師父說：切記不要從耳根去尋找。 僧人說：[口*佗]。 師父說：太遲鈍了，殺！

【English Translation】 English version Question: The cows of Huaizhou eat the crops. The horses of Yizhou have bloated bellies. What's going on? The Master said: People's minds are just like the ordinary. Question: 'One should not dwell where there is Buddha; one should hurry past where there is no Buddha.' Leaving these two paths, please, Master, speak directly. The Master said: Just let the snow melt away, and naturally spring will arrive. The monk said: In that case, cut off both ends and return home to sit peacefully. The Master said: Without moving a single word, how should it be said? The monk said: At the summit of Mount Daluo, leaning against the green peaks; before Hanging Moon Peak, watching the white clouds. The Master said: If the heart does not fail people, the face will have no shame. Question: I have long admired your Daoist (spiritual) demeanor. Please, Master, allow me to see it. The Master said: The clouds and the moon are the same, but the streams and mountains are different. The Master ascended the hall and said: Before the patterns (of thought, language) arise, there is not a single thing. Once the patterns arise, myriad things run rampant. When light comes, darkness recedes; when darkness goes, light comes. The doors of the pavilion open; who sees Sudhana (善財, a seeker of enlightenment in Buddhist stories)? 'He shouts once! Claps once!' Descends from the seat. The Master ascended the hall and said: Emptiness has no inside or outside; matters and principles have short and long. Following leads to Bodhi (菩提, enlightenment); opposing leads to afflictions. The lantern is always dozing; the pillar is also annoyed. The Great Way is right before your eyes; where else are you going to seek it? He strikes the meditation platform once. The Master ascended the hall and said: The four sides have no doors; the ten directions have no walls. Hair disheveled, ears pricked up. Each and every one is a great man. Why do you bind yourselves without ropes? So, how would you say a phrase of thorough release? After a long silence, he said: Trample through worn-out straw sandals, walking barefoot. The Master ascended the hall and struck the meditation platform once with the whisk, saying: What are you doing? After a long silence, he said: Like blowing on a fire with the wind, not much effort is needed. Zen Master Xuansha Minghui Hewen of Fuzhou Question: What is Buddha? The Master said: The tongue does not come out of the mouth. The monk said: Where does it come out from? The Master said: Be sure not to seek it from the root of the ear. The monk said: [口*佗]. The Master said: Too dull, kill!

---

人。

問。如何是正眼。

師云。銀盤著火煮。

問。如何是道。

師云。私通車馬。

僧進一步。師云。官不容針。

問。如何是佛法大意。

師云。九峰藏夏雪。

僧曰。乞師方便。

師云。一洞起清風。

問。如何是祖師西來意。

師云。五里三歇。

僧曰。意旨如何。

師云。飲雪吞霜。

問。驪珠未見時如何。

師云。泥瓶藏水馬。

僧曰。見后如何。

師云。菜飯祭貍奴。

問。十里松聲。如何浪響。

師云。耳里遭釘。

僧曰。乞師答話。

師云。眼中添屑。

問。從上諸聖以心傳心。未審和尚如何為人。

師云。泉聲含太古。

問。頂門無照。心外有心。如何是心外心。

師云。問取路行人。

僧曰。如何是心內心。

師云。金剛提不起。

上堂云。滄海闊。青山高。兔無角。龜無毛。向此薦得。鷂子過新羅。若有方便門路。一任來來去去。石門難掩通南北。一路樵歌兩岸山。咄。

上堂云。恁么恁么。腳跟難蹈。萬寺千僧。三山七塔。玉露草頭垂。金風天下匝。更上一層樓。朝雲開未合。向此不明。翻成

【現代漢語翻譯】 現代漢語譯本 問：什麼是正眼？ 師父說：銀盤著火煮。 問：什麼是道？ 師父說：私通車馬。 僧人進一步問。師父說：官不容針。 問：什麼是佛法大意？ 師父說：九峰藏夏雪。 僧人說：請師父開示方便之門。 師父說：一洞起清風。 問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？ 師父說：五里三歇。 僧人說：意旨如何？ 師父說：飲雪吞霜。 問：驪珠（Luminous pearl）未被發現時如何？ 師父說：泥瓶藏水馬。 僧人說：發現后如何？ 師父說：菜飯祭貍奴。 問：十里松聲，如何是浪響？ 師父說：耳里遭釘。 僧人說：請師父回答。 師父說：眼中添屑。 問：從上代諸聖以心傳心，不知和尚如何為人？ 師父說：泉聲含太古。 問：頂門無照，心外有心，如何是心外之心？ 師父說：問取路行人。 僧人說：如何是心內之心？ 師父說：金剛提不起。 上堂開示說：滄海闊，青山高，兔無角，龜無毛。向此薦得，鷂子過新羅（Silla）。若有方便門路，一任來來去去。石門難掩通南北，一路樵歌兩岸山。咄。 上堂開示說：恁么恁么，腳跟難蹈。萬寺千僧，三山七塔。玉露草頭垂，金風天下匝。更上一層樓，朝雲開未合。向此不明，翻成

【English Translation】 English version Question: What is the true eye? The master said: 'Boiling fire on a silver plate.' Question: What is the Tao (the Way)? The master said: 'Illicit passage for carriages and horses.' The monk stepped forward. The master said: 'The government does not allow a needle.' Question: What is the great meaning of the Buddha-dharma (Buddha's teachings)? The master said: 'Nine peaks hide summer snow.' The monk said: 'Beg the master for expedient means.' The master said: 'A clear wind arises from a cave.' Question: What is the meaning of Bodhidharma's intention in coming from the West? The master said: 'Resting three times every five li (Chinese mile).' The monk said: 'What is the meaning of this?' The master said: 'Drinking snow and swallowing frost.' Question: What is it like when the luminous pearl (Li Zhu) has not yet been seen? The master said: 'A clay bottle hides a water horse.' The monk said: 'What is it like after it is seen?' The master said: 'Offering vegetable rice to the civet cat.' Question: Ten miles of pine sounds, how is it like the sound of waves? The master said: 'A nail in the ear.' The monk said: 'Beg the master for an answer.' The master said: 'Adding dust to the eyes.' Question: The past sages transmitted mind to mind, I wonder how the master guides people? The master said: 'The sound of the spring contains antiquity.' Question: There is no illumination at the crown of the head, there is a mind outside the mind, what is the mind outside the mind? The master said: 'Ask the passerby on the road.' The monk said: 'What is the mind within the mind?' The master said: 'Even Vajra (diamond) cannot lift it.' Ascending the hall, he said: 'The sea is vast, the green mountains are high, the rabbit has no horns, the turtle has no hair. If you can understand this, the hawk flies over Silla. If there is a convenient path, come and go as you please. The stone gate is difficult to close, connecting north and south, a woodcutter's song along the way, mountains on both sides. Tut!' Ascending the hall, he said: 'Thus, thus, it is difficult to tread. Ten thousand temples and thousands of monks, three mountains and seven pagodas. Jade dew drips on the grass, the golden wind sweeps across the world. Ascend another level, the morning clouds open but have not yet joined. If you do not understand this, it turns into'

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搕𢶍(上音罨下音鞁)。

上堂云。春山春水。春雨春風。蝶舞花紅。鶯啼柳綠。又道魚蹤鳥跡。兔角龜毛。火里蝍蟟。竿頭進步。當恁么時。應現法門。宣無盡意。咄。是底物撿點得來。鰕為子屈。

上堂云。三五十五。溈山水牯。二六十二。雪峰鱉鼻。雖是向上關棙。誰到恁么田地。更有絕品醍醐。誰識舌頭滋味。智不到處。切忌切忌。為報南閩諸大士。鼻孔近來多失利。咄。

上堂云。云橫天際。雨出龍心。草木承恩。山川得主。樵者唱兮汝打鼓。漁者歌兮汝作舞。夜來天地動春風。笑問春風一無語。擊禪床一下。

潭州云蓋山海會寺守智禪師

問。實際理地。不受一塵。佛事門中。不捨一法。如何是一法。

師云。拈三放一。

僧曰。某甲鼻孔在什麼處。

師云。云蓋無鼻孔。

問。法爾不爾。如何契得。

師云。露柱掛燈籠。

僧曰。少遇知音。

師云。三門頭合掌。

問。鼓聲才罷。大眾臨筵。祖意西來。請師舉唱。

師云。雨過路頭干。

僧曰。祖意既如是。家風事若何。

師云。腦後合掌。

僧曰。全因今日。

師云。謝汝到來。

問。大海有珠。如何取得。

師云

【現代漢語翻譯】 現代漢語譯本： 搕𢶍(上音罨下音鞁)：無法準確翻譯，這是一個擬聲詞，可能表示某種敲擊或摩擦的聲音。

上堂時說：『春天的山，春天的水，春天的雨，春天的風。蝴蝶飛舞，花兒鮮紅，黃鶯啼叫，柳樹翠綠。』又說：『魚的軌跡，鳥的痕跡，兔子的角，烏龜的毛，火中的蟋蟀，竿頭更進一步。』當這個時候，應現的法門，宣說無盡的意義。咄！這是什麼東西可以撿點得來？蝦爲了孩子而委屈自己。

上堂時說：『三五一十五，溈山（Weishan）的水牯牛；二六一十二，雪峰（Xuefeng）的鱉鼻子。』雖然是向上的關卡，誰能到達這樣的田地？更有絕品的醍醐，誰能識得舌頭的滋味？智慧不到的地方，切忌切忌。告訴南閩的各位大士，鼻孔近來多有失利。咄！

上堂時說：『云橫亙在天邊，雨從龍的心中而出。草木承受恩澤，山川得到主人。』樵夫唱啊，你打鼓；漁夫歌啊，你作舞。夜裡天地震動，春風吹拂，笑著問春風，春風卻一句話也不說。』敲擊禪床一下。

潭州云蓋山海會寺守智禪師（Shouzhi Chanshi of YunGai Mountain Haihui Temple in Tanzhou）

問：『實際理地，不受一塵；佛事門中，不捨一法。如何是一法？』

師說：『拈三放一。』

僧人說：『某甲的鼻孔在什麼地方？』

師說：『云蓋（Yungai）沒有鼻孔。』

問：『法爾如是，如何才能契合？』

師說：『露柱掛燈籠。』

僧人說：『很少遇到知音。』

師說：『三門頭合掌。』

問：『鼓聲才停，大眾來到筵席。祖師西來之意，請師父舉唱。』

師說：『雨過路頭干。』

僧人說：『祖師之意既然如此，家風又是如何？』

師說：『腦後合掌。』

僧人說：『全因今日。』

師說：『謝謝你到來。』

問：『大海里有寶珠，如何取得？』

師說：

【English Translation】 English version: 搕𢶍 (上音罨下音鞁): Cannot be accurately translated; this is an onomatopoeic word, possibly representing the sound of knocking or rubbing.

In the Dharma Hall, he said: 'Spring mountains, spring waters, spring rain, spring wind. Butterflies dance, flowers are red, orioles sing, willows are green.' He also said: 'Fish tracks, bird traces, rabbit horns, turtle hair, crickets in the fire, further progress on the pole.' At such a time, the manifested Dharma gate proclaims endless meaning. DOH! What is it that can be picked up and examined? The shrimp humbles itself for its offspring.

In the Dharma Hall, he said: 'Three times five is fifteen, Weishan's (溈山) water buffalo; two times six is twelve, Xuefeng's (雪峰) turtle nose.' Although it is an upward barrier, who can reach such a state? There is even the finest ghee; who can recognize the taste on the tongue? Where wisdom does not reach, be extremely cautious. Tell all the great beings of Nanmin that their nostrils have been losing out lately. DOH!

In the Dharma Hall, he said: 'Clouds stretch across the sky, rain comes from the dragon's heart. Plants and trees receive grace, mountains and rivers have a master.' The woodcutter sings, you beat the drum; the fisherman sings, you dance. Last night, heaven and earth shook, the spring breeze blew, laughing and asking the spring breeze, but the spring breeze said nothing.' He struck the Zen platform once.

Chan Master Shouzhi (守智禪師) of YunGai Mountain Haihui Temple (云蓋山海會寺) in Tanzhou (潭州):

Question: 'In the realm of actual principle, not a speck of dust is received; within the gate of Buddhist affairs, not a single Dharma is abandoned. What is the one Dharma?'

The Master said: 'Pick three and release one.'

The monk said: 'Where is this monk's nose?'

The Master said: 'Yungai (云蓋) has no nostrils.'

Question: 'Naturally so, how can one be in accord?'

The Master said: 'A lantern hangs on a pillar.'

The monk said: 'Rarely do I meet a kindred spirit.'

The Master said: 'Joining palms at the head of the three gates.'

Question: 'The sound of the drum has just ceased, and the assembly approaches the feast. The meaning of the Patriarch's coming from the West, please, Master, sing it forth.'

The Master said: 'After the rain, the road is dry.'

The monk said: 'Since the Patriarch's meaning is thus, what is the family style like?'

The Master said: 'Joining palms behind the head.'

The monk said: 'Entirely because of today.'

The Master said: 'Thank you for coming.'

Question: 'There is a pearl in the great ocean; how can it be obtained?'

The Master said:

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。無心者得。

僧曰。到處有明月。在處有清風。

師云。只為你有心。

僧曰。別寶須還碧眼胡。

師云。少賣弄。

問。遠別五峰即不問。近居靈蓋事如何。

師云。門外三蛇井。孤峰五色云。

僧曰。恁么則千星中一月。

師云。鈍致殺人。

上堂云。云蓋並無長處。二時粥飯。略以相待。同時吃粥。同時吃飯。同坐喫茶。是事相隨。更覓什麼奇特事。若要奇特事。除是西來達磨。伏惟珍重。

上堂云。昨日高山看釣魚。步行騎馬失卻驢。有人拾得駱[駋-口+巴]去。重賞千金一也無。乃云。若向遮里薦得不著。還草鞋錢。吽。參。

上堂云。把斷命根。拽脫舌頭。翻身倒坐。走馬騎牛。若也不會。隨流入流。喝一喝。

潭州寶蓋山子勤禪師

問。師今已唱胡家曲。更將何法示來徒。

師云。一字兩頭垂。

僧曰。威光分此夜。照用出何門。

師云。頭上光明炟赫。腳下黑漆顢頇。

僧曰。入水見長人。

師云。傍觀者丑。

上堂云。溪山雖異。云月是同。順應方圓。任自西東。大眾。法不離色。響不離聲。到遮里。明明聲色顯露。如何透得。還有透得底么。良久。云。鐘鳴鼓響相

【現代漢語翻譯】 現代漢語譯本： 無心的人才能得到（真理）。 僧人說：『到處都有明月，處處都有清風。』 禪師說：『只因爲你執著于有心。』 僧人說：『要鑑別寶物，還得找碧眼的胡人（指有見識的人）。』 禪師說：『少賣弄。』 問：『遠離五峰（地名）暫且不問，最近居住在靈蓋（地名）的情況如何？』 禪師說：『門外有三條蛇的井，孤立的山峰上有五色的雲彩。』 僧人說：『這樣說來，就像千顆星星中只有一輪明月。』 禪師說：『遲鈍會害死人。』 禪師上堂說法：『云蓋寺（地名）並沒有什麼長處，只是早晚兩頓粥飯，略微招待一下。同時吃粥，同時吃飯，一同坐著喝茶，事情都是這樣相隨。還尋找什麼奇特的事情呢？如果要尋找奇特的事情，除非是西來的達磨（Bodhidharma）。請各位珍重。』 禪師上堂說法：『昨天在高山上看人釣魚，步行騎馬卻把驢子丟了。有人撿到駱駝（或指某種物品）拿走了，重賞千金也沒有用。』於是說：『如果在這裡領悟不到，還要還草鞋錢（指白跑一趟）。吽（表示斷絕煩惱的咒語）。參（參禪）。』 禪師上堂說法：『截斷生命的根源，拔掉舌頭，翻身倒坐，騎著牛賽馬。如果不會這些，就隨波逐流。』喝一聲。 潭州寶蓋山子勤禪師 問：『禪師您現在已經唱胡人的歌曲了，還要用什麼方法來開示後來的學徒呢？』 禪師說：『一字兩頭垂（指某種禪機）。』 僧人說：『威光照耀這個夜晚，照耀的作用從哪裡發出呢？』 禪師說：『頭上光明閃耀，腳下卻一片黑暗。』 僧人說：『入水看見高大的人。』 禪師說：『旁觀的人覺得醜陋。』 禪師上堂說法：『溪流和山峰雖然不同，雲彩和明月卻是一樣的。順應方圓，任憑東西。各位，法不離色，響不離聲。到了這裡，明明聲色顯露，如何才能穿透呢？還有能穿透的嗎？』良久，說：『鐘鳴鼓響相互……』

【English Translation】 English version: One who is without mind obtains (the truth). A monk said, 'Everywhere there is a bright moon, everywhere there is a clear wind.' The Master said, 'It is only because you have a mind.' A monk said, 'To distinguish treasures, one must still seek a blue-eyed barbarian (referring to someone with insight).' The Master said, 'Stop showing off.' Question: 'Leaving aside the distant departure from Five Peaks (place name), how is the situation of recently residing at Linggai (place name)?' The Master said, 'Outside the gate is a well with three snakes, and on the solitary peak are five-colored clouds.' A monk said, 'In that case, it is like one moon among a thousand stars.' The Master said, 'Dullness kills people.' The Master ascended the hall and said, 'Yun Gai Temple (place name) has no particular merit, just morning and evening congee and rice, a slight offering. Eating congee together, eating rice together, sitting together drinking tea, things follow each other like this. What other peculiar things are you seeking? If you want peculiar things, unless it is Bodhidharma who came from the West. Please cherish this.' The Master ascended the hall and said, 'Yesterday I watched fishing on the high mountain, walking and riding a horse but losing the donkey. Someone picked up the camel (or refers to some item) and took it away, a heavy reward of a thousand gold is useless.' Then he said, 'If you cannot understand here, you must return the straw sandal money (meaning a wasted trip). Hum (a mantra expressing the cutting off of afflictions). Participate (in Chan practice).' The Master ascended the hall and said, 'Cut off the root of life, pull out the tongue, turn around and sit upside down, ride a cow like a horse. If you don't understand these, then drift with the current.' He shouts once. Chan Master Ziqin of Baogai Mountain in Tanzhou Question: 'Master, now that you have sung the barbarian's song, what method will you use to instruct future disciples?' The Master said, 'One character with two ends hanging down (referring to a certain Zen principle).' A monk said, 'The majestic light illuminates this night, from what gate does the function of illumination emerge?' The Master said, 'Above the head, the light shines brightly; below the feet, it is pitch black and muddled.' A monk said, 'Entering the water, one sees a tall person.' The Master said, 'The observer finds it ugly.' The Master ascended the hall and said, 'Although streams and mountains are different, clouds and the moon are the same. Accommodate to the round and square, let it be east or west. Everyone, the Dharma does not depart from form, sound does not depart from voice. Arriving here, the sound and form are clearly revealed, how can one penetrate them? Is there anyone who can penetrate them?' After a long pause, he said, 'The bell rings and the drum sounds in mutual...'

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交應。青山不礙白雲飛。咄。

廬山圓通圓璣禪師

問。更深夜靜。正好商量。且道商量個什麼。

師云。達磨西來底。

僧曰。的有商量底道理也無。

師云。千江有水千江月。萬里孤舟萬里身。

問。生死到來。如何迴避。

師云。堂中瞌睡。寮里抽解。

僧曰。便恁么時如何。

師云。須知有轉身一路。

僧曰。如何是轉身一路。

師云。傾出你腦髓。拽脫你鼻孔。

僧曰。便從今日無疑去也。

師云。作么生會。

僧曰。但知行好事。不用問前程。

師云。須是恁么。

問。一問一答。盡落言詮。不涉言詮。請師速道。

師云。縮卻舌頭。

僧曰。幾合一生疑著。

師云。碧眼胡僧。

上堂云。春雨微微。百事皆宜。禾苗發秀。蔬菜得時。阿難如合掌。迦葉亦攢眉。直饒靈山會上拈花微笑。算來猶涉離微。爭似三家村裡老翁深耕淺種。各知其時。有事當面便說。誰管瞬目揚眉。更有一般奇特事。末後一著更須知。擊拂子。下座。

上堂云。云生嶺上。為瑞為祥。月落寒潭。有明有暗。千丈瀑布。舉世皆知。華藏玄關。何人會得。良久。云。善財不彈指。彌勒自門開。參

【現代漢語翻譯】 現代漢語譯本 交應。青山擋不住白雲飛。咄。

廬山圓通圓璣禪師

問：更深人靜，正是商量的好時候。那麼，請問商量個什麼？

師云：達磨（Bodhidharma）西來的本意是什麼？

僧曰：真的有可以商量的道理嗎？

師云：千條江河有水，千條江河就映照著月亮；萬里孤舟漂泊，萬里都是自己的身影。

問：生死到來時，如何才能迴避？

師云：在禪堂里打瞌睡，在寮房裡解手。

僧曰：那麼，在這種時候該怎麼辦？

師云：要知道還有一條轉身的路。

僧曰：如何是轉身的路？

師云：傾倒出你的腦髓，拽脫你的鼻孔。

僧曰：從今天起，我就不再懷疑了。

師云：你如何理解？

僧曰：只要知道做好事，不用問前程如何。

師云：必須是這樣。

問：一問一答，都落入了言語的詮釋。不涉及言語的詮釋，請禪師快說。

師云：縮回你的舌頭。

僧曰：我幾乎一生都疑惑不解。

師云：碧眼的胡僧（Bodhidharma）。

上堂開示說：春雨微微，什麼事都適宜。禾苗生長茂盛，蔬菜也應時。阿難（Ananda）如果合掌，迦葉（Kasyapa）也會皺眉。即使是靈山會上拈花微笑，算來也還涉及細微的差別。怎比得上三家村裡的老翁深耕淺種，各自知道時節。有事當面就說，誰管你眨眼揚眉。更有一般奇特事，最後的一著更要知道。說完，敲擊拂塵，下座。

上堂開示說：雲彩從山嶺上升起，是吉祥的徵兆。月亮落在寒潭中，有明亮也有黑暗。千丈瀑布，世人都知道。華藏玄關（the esoteric gate of the Avatamsaka），有誰能領會？良久，說：善財童子（Sudhana）不彈指，彌勒佛（Maitreya）自然打開門。參！

【English Translation】 English version Response. Green mountains do not obstruct white clouds from flying. Tut!

Zen Master Yuantong Yuanji of Mount Lu

Asked: In the deep of night, it is a good time to discuss. Then, what should we discuss?

The Master said: What is the meaning of Bodhidharma's coming from the West?

The monk said: Is there really a reason to discuss?

The Master said: A thousand rivers have water, a thousand rivers reflect the moon; a lone boat travels ten thousand miles, ten thousand miles is one's own self.

Asked: When birth and death arrive, how can one avoid them?

The Master said: Doze off in the hall, relieve oneself in the dormitory.

The monk said: What about at that very moment?

The Master said: You must know there is a path for turning around.

The monk said: What is the path for turning around?

The Master said: Pour out your brain marrow, yank out your nostrils.

The monk said: From today on, I will have no more doubts.

The Master said: How do you understand it?

The monk said: Just know to do good deeds, no need to ask about the future.

The Master said: It must be so.

Asked: Each question and answer falls into verbal explanation. Without involving verbal explanation, please tell me quickly, Master.

The Master said: Shrink back your tongue.

The monk said: I almost spent my whole life in doubt.

The Master said: The blue-eyed barbarian monk (Bodhidharma).

Ascending the hall, he said: Spring rain is gentle, everything is suitable. Rice seedlings sprout luxuriantly, vegetables are in season. If Ananda joins his palms, Kasyapa will also knit his brows. Even the flower-picking smile at the assembly on Vulture Peak still involves subtle distinctions. How can it compare to the old man in the village of three families, deeply plowing and lightly sowing, each knowing the time. If there is something to say, say it face to face, who cares about blinking eyes and raising eyebrows. There is even more a special matter, the last move must be known. He struck the whisk and descended from the seat.

Ascending the hall, he said: Clouds rise above the ridge, as an auspicious sign. The moon falls into the cold pool, there is brightness and darkness. A thousand-foot waterfall, the world all knows. The esoteric gate of the Avatamsaka, who can understand it? After a long pause, he said: Sudhana does not snap his fingers, Maitreya opens the door himself. Participate!

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安州九嵕山圓明院法明禪師

問。寶座既登於此日。請師一句露尖新。

師云。言中有響。

僧曰。皋鶴連天叫。金烏繞木飛。

師云。識取話頭。

問。得到寶山空手回時如何。

師云。用力者失。

僧曰。途中用盡意。懡㦬卻迴歸。

師云。切忌道著。

上堂云。心本絕塵。眾生自昧。猶如澄清大海。浪起風生。亦如皎潔太虛。云興雨作。諸仁者。風未興。云未起。寒山拾得賀太平。九峻山嶺松高翠。寺前流水古今清。明眼衲僧鬚子細。乃笑云。久立。珍重。

桂州登雲山超及禪師

問。未審云如何登。

師云。楖𣗖橫擔不顧人。

僧曰。山高𡾟險如何上。

師云。直往千峰萬峰去。

僧曰。便是為人處也。

師云。看腳下。

僧曰。謝師指示。

師云。險。

師云。登雲山𡾟險。良久。云。山僧今日平地上吃交。下座。

福州升山紹南正覺禪師

上堂。拈拄杖云。荷擔如來。盛作吾宗。嫡裔捻著。攪大海兮魚龍奔騰。指長天兮星辰交錯。履昏衢兮為炬為明。治疾苦兮為良為藥。于父子兮如龍如鳳。處昆仲兮如棣如萼。思少林兮徹皮徹髓。憶黃梅兮胡穿亂鑿。不

【現代漢語翻譯】 現代漢語譯本：

安州九嵕山圓明院法明禪師

問：寶座既然已經登上了，請禪師用一句話來展現最新穎的見解。

禪師說：話裡有話。

僧人說：仙鶴連天鳴叫，金烏繞著樹木飛翔。

禪師說：領會話頭。

問：到達寶山卻空手而歸，這是怎麼回事？

禪師說：用力的人反而會失去。

僧人說：途中用盡了心思，最終卻茫然地迴歸。

禪師說：切忌說破。

上堂說法時說：心本來就遠離塵世，是眾生自己迷惑了。就像澄清的大海，因為風而掀起波浪；也像皎潔的太空，因為云而興起雨水。各位仁者，在風還沒有興起，云還沒有升起的時候，寒山（Hanshan）和拾得（Shide）就已經在慶賀太平了。九峻山嶺的松樹高大翠綠，寺廟前的流水自古至今都清澈。明眼的僧人需要仔細觀察。於是笑著說：站立很久了，請珍重。

桂州登雲山超及禪師

問：不知道這云要如何才能登上？

禪師說：拄著楖𣗖（一種手杖）橫衝直撞，不顧及他人。

僧人說：山高路險，要如何才能上去？

禪師說：直接前往千峰萬峰。

僧人說：這便是為人處世之道啊。

禪師說：看腳下。

僧人說：感謝禪師指示。

禪師說：危險。

禪師說：登雲山險峻。良久，說：山僧我今天在平地上跌倒了。下座。

福州升山紹南正覺禪師

上堂說法時，拿起拄杖說：承擔如來的事業，盛大發揚我的宗派。嫡系傳人拿著它，攪動大海，魚龍奔騰；指向長空，星辰交錯；走在黑暗的道路上，成為火炬和光明；治療疾病痛苦，成為良藥。在父子之間，如同龍鳳；在兄弟之間，如同棣萼。思念少林寺，要徹皮徹髓；回憶黃梅，卻胡穿亂鑿。不

【English Translation】 English version:

Zen Master Faming of Yuanming Temple on Mount Jiuzong in Anzhou

Asked: Now that the precious seat has been ascended, please, Master, reveal a fresh and novel phrase.

The Master said: There is a sound within the words.

The monk said: The cranes cry, linking to the heavens; the golden crow flies around the trees.

The Master said: Recognize the topic of the conversation.

Asked: What is it like to return empty-handed after reaching the treasure mountain?

The Master said: Those who exert effort lose.

The monk said: Having exhausted my intention along the way, I return in a daze.

The Master said: Be careful not to speak it out.

Ascending the hall, he said: The mind is inherently free from dust, but sentient beings obscure it themselves. It is like the clear sea, where waves arise due to the wind; it is also like the bright and clean void, where clouds gather and rain falls. All of you, benevolent ones, before the wind arises and the clouds gather, Hanshan (Cold Mountain) and Shide (Foundling) already celebrate peace. The pines on the Nine Peaks are tall and verdant, and the flowing water before the temple has been clear since ancient times. Clear-eyed monks must observe carefully. Then he laughed and said: I have been standing for a long time. Take care.

Zen Master Chaoji of Dengyun Mountain in Guizhou

Asked: I don't know how to ascend the clouds.

The Master said: Carrying a staff made of Ziziphus jujuba var. spinosa horizontally, not caring about others.

The monk said: The mountain is high and the path is dangerous, how can one ascend?

The Master said: Go straight to the thousands and tens of thousands of peaks.

The monk said: This is the way to treat people.

The Master said: Watch your step.

The monk said: Thank you, Master, for the guidance.

The Master said: Dangerous.

The Master said: Dengyun Mountain is dangerous. After a long pause, he said: This mountain monk stumbled on flat ground today. Descended from the seat.

Zen Master Zhenjue of Shengshan Shaonan in Fuzhou

Ascending the hall, he raised his staff and said: Bearing the burden of the Tathagata, flourishing our school. The direct descendant holds it, stirring the great sea, causing fish and dragons to surge; pointing to the long sky, causing stars to intermingle; walking on the dark road, being a torch and a light; curing diseases and suffering, being a good medicine. Between father and son, like dragons and phoenixes; among brothers, like Di and E flowers. Thinking of Shaolin, penetrating skin and marrow; recalling Huangmei, but drilling and chiseling randomly. Not

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見進人以禮。退人以禮。春風和暢。巖泉清泚。鄉云澹盪。幽蘭旖旎。花開花合。龍眠龍起。金毛出林。靈龜曳尾。隱顯齊彰。各得其旨。琴不張弦。曲調高流。入千人萬人耳。大眾。更有一著。還知落處么。以拄杖卓一下。云。穿開幽鳥道。敲遍野僧門。

隨州水南太平興國智秘禪師

問。如何是水南境。

師云。檜柏與翠竹交參。山色共野花鬥彩。

僧曰。如何是境中人。

師云。對面不相識。

上堂云。朝朝相似。日日一般。上來下去。應用無虧。洎乎說著佛法。又卻特地多端。諸人到遮里。如何說得個平常底道理。良久。云。任從滄海變。終不為君通。參。

南嶽勝業寺惟亨禪師

問。學人乍入叢林。乞師指示。

師云。欲行千里。一步為初。

僧曰。十二時中如何履踐。

師云。白雲無心。青天有日。

上堂云。有利無利。莫離行市。王老師賣身即不問。且道廬陵米有人酬價么。若無人。老僧自買自賣去。良久。云。東行不見西行利。以拄枝卓一下。

遠州清泉崇雅禪師

問。如何是清泉。

師云。一滴也無。

僧曰。還有龍也無。

師云。有。

僧曰。忽有金翅鳥時如何。

師

【現代漢語翻譯】 現代漢語譯本： 以禮相待來者，以禮相送去者。春風溫暖和暢，巖石間的泉水清澈。鄉村的雲彩輕淡飄蕩，幽靜的蘭花美麗動人。花開花落，龍潛龍起。金色的毛髮顯現在樹林中，神靈的烏龜拖著尾巴。隱現都同樣彰顯，各自得到它們的旨意。琴沒有張弦，曲調卻高妙流暢，傳入千人萬人的耳中。大眾，還有更深一層，還知道它的歸宿嗎？用拄杖敲擊一下，說：『穿開了幽鳥飛行的道路，敲遍了荒野僧人的門。』 隨州水南太平興國智秘禪師 問：如何是水南的境界？ 禪師說：『檜樹和柏樹與翠竹交錯生長，山色與野花爭奇鬥豔。』 僧人問：如何是境界中的人？ 禪師說：『對面不相識。』 上堂說法時說：『每天都相似，每天都一樣。上來下去，應用沒有缺失。說到佛法，又特別地變得複雜。各位到這裡，如何說出一個平常的道理？』良久，說：『任憑滄海變成什麼樣，我始終不會為你開通。』參！ 南嶽勝業寺惟亨禪師 問：學人剛入叢林，請禪師指示。 禪師說：『要走千里路，第一步是開始。』 僧人問：十二時辰中如何實踐？ 禪師說：『白雲沒有心，青天有太陽。』 上堂說法時說：『有利無利，不要離開市場。王老師賣身暫且不問，且說廬陵的米有人出價嗎？如果沒有人，老僧自己買自己賣去。』良久，說：『向東走看不見向西走的利益。』用拄杖敲擊一下。 遠州清泉崇雅禪師 問：如何是清泉？ 禪師說：『一滴也沒有。』 僧人問：還有龍嗎？ 禪師說：『有。』 僧人問：忽然有金翅鳥（Garuda）出現時如何？ 禪師沒有回答。

【English Translation】 English version: Treating those who come with propriety, sending off those who leave with propriety. The spring breeze is warm and gentle, the mountain stream is clear and pure. The village clouds are light and drifting, the secluded orchids are beautiful and charming. Flowers bloom and flowers close, dragons sleep and dragons rise. Golden fur appears in the forest, the spiritual turtle drags its tail. Concealment and manifestation are equally evident, each obtaining its purpose. The zither is not strung, yet the melody is high and flowing, entering the ears of thousands and millions of people. Great assembly, there is yet another layer, do you know where it ends up? He strikes the ground with his staff, saying: 'Opening up the path for secluded birds to fly, knocking on the doors of wild monks everywhere.' Chan Master Zhimin of Shuainan Taiping Xingguo Temple in Suizhou Asked: What is the realm of Shuainan? The Master said: 'Cypresses and pines intertwine with green bamboo, mountain colors compete with wildflowers for beauty.' The monk asked: What is a person within the realm? The Master said: 'Not recognizing each other face to face.' Ascending the hall, he said: 'Every morning is similar, every day is the same. Going up and down, application is without deficiency. When it comes to speaking of the Dharma, it becomes particularly complex. How can you all speak of an ordinary principle here?' After a long silence, he said: 'Let the ocean change as it may, I will never open it for you.' Participate! Chan Master Weiheng of Shengye Temple in Nanyue Asked: A student has just entered the monastery, please instruct me. The Master said: 'To travel a thousand miles, the first step is the beginning.' The monk asked: How to practice in the twelve periods of the day? The Master said: 'White clouds have no mind, the blue sky has the sun.' Ascending the hall, he said: 'Whether there is profit or not, do not leave the marketplace. I will not ask about Wang Laoshi selling himself for now, but is there anyone offering a price for the rice of Luling? If there is no one, the old monk will buy and sell it himself.' After a long silence, he said: 'Going east does not see the benefit of going west.' He strikes the ground with his staff. Chan Master Chongya of Qingquan in Yuanzhou Asked: What is Qingquan (Clear Spring)? The Master said: 'Not even a drop.' The monk asked: Are there any dragons? The Master said: 'Yes.' The monk asked: What if a Garuda (golden-winged bird) suddenly appears? The Master did not answer.

---

云。無下觜處。僧擬議。

師云。酌然。

廬山清隱源禪師

問。向上宗乘。請師指示。

師云。僧是僧。俗是俗。

僧曰。如何趣向。

師云。遇茶喫茶。遇飯吃飯。

僧曰。便是為人處也無。

師云。是。

上堂云。寒風激水成冰。杲日照冰成水。冰水本自無情。各各應時而至。世間萬猶如然。不用強生擬議。以拂子擊禪床。

鼎州彰法禪寺覺言禪師

上堂。譙居士問。長老年多少。

師云。與太虛同壽。

居士云。好好借問。

師云。來風深辨。居士呵呵大笑。

師云。知。

上堂云。無弦有韻孰知音。朗月虛堂一片心。太古莫言非祖意。正聲寥廓至而今。且道是何曲調。咄。

安州興國禪院契雅禪師

問。請師不于語默里答話。師以拄杖卓一下。

僧曰。和尚莫草草匆匆。

師云。西天斬頭截臂。僧禮拜。

師云。墮也。墮也。

上堂云。心如朗月連天靜。遂打一圓相。云。寒山子。你性似寒潭徹底清。是何境界。良久。云。無價夜光人不識。識得又堪作什麼。凡夫虛度幾千春。乃呵呵大笑云。爭如獨坐明窗下。花落花開自有時。下座。

建中靖國續燈錄

【現代漢語翻譯】 現代漢語譯本 云。無下觜處。（云沒有可以落腳的地方）僧人正在思量。 禪師說：『酌然。』（清楚明白） 廬山清隱源禪師 問：『向上宗乘（最高深的佛法），請禪師指示。』 禪師說：『僧是僧，俗是俗。』（僧人就是僧人，俗人就是俗人，各安其位） 僧人說：『如何趣向？』（如何修行？） 禪師說：『遇茶喫茶，遇飯吃飯。』（順其自然，活在當下） 僧人說：『便是為人處也無？』（這就是修行的關鍵嗎？） 禪師說：『是。』（是） 上堂開示說：『寒風激盪水面結成冰，溫暖的陽光照耀冰面化成水。冰和水本身都沒有情感，各自應時節而出現。世間萬事萬物也像這樣，不用強行猜測和議論。』用拂子敲擊禪床。 鼎州彰法禪寺覺言禪師 上堂開示。譙居士問：『長老年齡多大？』 禪師說：『與太虛同壽。』（與虛空同壽，形容長久） 居士說：『好好借問。』（我好好地問一下） 禪師說：『來風深辨。』（來者不拒，深入辨析）居士呵呵大笑。 禪師說：『知。』（知道） 上堂開示說：『無絃琴也有韻律，誰是知音？明亮的月光照在空曠的堂上，一片澄明的心境。太古的真意，不要說不是祖師的本意，這純正的聲音，空曠遼遠，直到如今。』且說這是什麼曲調？咄！ 安州興國禪院契雅禪師 問：『請禪師不要用語言和沉默來回答。』禪師用拄杖敲了一下。 僧人說：『和尚不要草草匆匆。』 禪師說：『西天斬頭截臂。』（形容佛法修行的決絕）僧人禮拜。 禪師說：『墮也，墮也。』（墮落了，墮落了） 上堂開示說：『心如明亮的月亮，連著天空一樣寧靜。』於是畫了一個圓相，說：『寒山子（唐代隱士），你的心性像寒潭一樣徹底清澈。』這是什麼境界？良久。說：『無價的夜明珠，人們不認識，即使認識了又能做什麼呢？凡夫俗子虛度了幾千個春天。』於是呵呵大笑說：『怎如獨自坐在明亮的窗下，花開花落自有其時。』下座。 建中靖國續燈錄

【English Translation】 English version Cloud. No place to land. The monk was contemplating. The master said, 'Clearly.' Zen Master Qingyin Yuan of Mount Lu Asked, 'The supreme vehicle (the highest Dharma), please instruct me.' The master said, 'A monk is a monk, a layman is a layman.' The monk said, 'How to proceed?' The master said, 'Drink tea when tea is offered, eat rice when rice is offered.' The monk said, 'Is this the key to practice?' The master said, 'Yes.' Entering the hall, he said, 'The cold wind stirs the water to form ice, the bright sun shines on the ice to form water. Ice and water themselves have no feelings, each arrives according to the season. The myriad phenomena of the world are like this, no need to force speculation and discussion.' He struck the Zen bed with a whisk. Zen Master Jueyan of Zhangfa Zen Temple in Dingzhou Entering the hall. Layman Qiao asked, 'How old is the elder?' The master said, 'As old as the great void.' The layman said, 'A good question indeed.' The master said, 'Deeply discern the coming wind.' The layman laughed heartily. The master said, 'Know.' Entering the hall, he said, 'The stringless zither has rhythm, who is the listener? The bright moon shines on the empty hall, a clear mind. Do not say that the ancient meaning is not the intention of the patriarchs, this pure sound, vast and distant, continues to this day.' Tell me, what is this tune? 'Tut!' Zen Master Qiya of Xingguo Zen Temple in Anzhou Asked, 'Please answer without using speech or silence.' The master struck the ground once with his staff. The monk said, 'Venerable Master, do not be hasty.' The master said, 'Severing heads and arms in the Western Heaven.' The monk bowed. The master said, 'Fallen, fallen.' Entering the hall, he said, 'The mind is like a bright moon, connected to the sky, still.' Then he drew a circle, saying, 'Hanshanzi (a recluse in the Tang Dynasty), your nature is like a cold pool, thoroughly clear.' What is this state? After a long silence, he said, 'The priceless night-shining pearl, people do not recognize it, even if they recognize it, what can they do with it? Ordinary people waste thousands of springs.' Then he laughed heartily, saying, 'How can it compare to sitting alone under a bright window, flowers bloom and fall in their own time.' He descended from the seat. Continued Records of the Lamp of Jianzhong Jingguo

---

卷第十二 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十三　　　［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十三世

洪州黃龍山慧南禪師法嗣

東京大相國寺慧林禪院佛陀禪師

諱德遜。姓楊氏。福州候官人也。少習儒業。學問該博。忽厭塵紛。乃慕入道。長依東京天清寺慧照上人出家。試經披剃。遍扣知識。遠造南禪師法席。投機開悟。復游講席。聽習大經。首住汾陽凈土。次遷太原白雲。常坐不臥。緇素欽服。齒臘彌高。道行益固。晚奉　詔旨住慧林。　哲宗皇帝百日入內。特賜佛陀禪號。

師于建中靖國元年二月十七日　大行皇太后五七。奉　　聖旨就　慈德殿升座。師拈香云。此一瓣香。恭為　大行皇太后。上薦　仙遊。愿早登正覺。便敷座。

褒親旌德禪院佛海禪師白槌云。法筵龍象眾。當觀第一義。師顧視左右云。二月桃花依舊開。於此觀得。龍樓鳳閣崢嶸。玉殿金門炟赫。塵塵剎剎儘是不思議境界。若觀不得。有疑請問。

問。一大藏教。盡涉言詮。教外別傳。請師舉唱。

師云。水底黃金鏡。天中素月輪。

僧曰。

【現代漢語翻譯】 現代漢語譯本 卷第十二 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十三 ［宋刻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十三世

洪州黃龍山慧南禪師法嗣

東京大相國寺慧林禪院佛陀禪師

諱德遜（Desun）。姓楊氏。是福州候官人。年少時學習儒家經典，學識淵博。忽然厭倦世俗的紛擾，於是嚮往入佛門。成年後依止東京天清寺的慧照上人出家。通過考試剃度后，遍訪名師。遠赴南禪師的座下，因機緣巧合而開悟。之後又遊學于講席，聽習大乘經典。最初住在汾陽凈土，後來遷往太原白雲。常年坐禪不臥。僧人和俗人都敬佩信服。年齡越大，道行越堅定。晚年奉皇帝的詔令，住持慧林禪院。哲宗皇帝百日祭時入內，特賜予『佛陀』的禪號。

建中靖國元年二月十七日，大行皇太后五七忌日，奉聖旨在慈德殿升座。禪師拈香說道：『這一瓣香，恭敬地獻給大行皇太后，上薦仙遊，愿她早日證得正覺。』說完便登上法座。

褒親旌德禪院的佛海禪師敲槌說道：『法筵龍象眾，當觀第一義。』禪師環顧左右說道：『二月的桃花依舊盛開，如果能在此處觀照領悟，那麼龍樓鳳閣就顯得崢嶸，玉殿金門就顯得炟赫，每個微塵、每個剎那都是不可思議的境界。如果不能觀照領悟，有疑問請提問。』

有僧人問道：『一大藏教，都離不開言語文字的詮釋。教外別傳的宗旨，請禪師開示。』

禪師說：『水底的黃金鏡，天空中的皎潔月亮。』

僧人說：

【English Translation】 English version Volume 12 Supplement to the Wan Xu Zang, Volume 78, No. 1556, Continued Records of the Lamp during the Jianzhong Jingguo Era

Continued Records of the Lamp during the Jianzhong Jingguo Era, Volume 13 [Song Dynasty Print]

Compiled by Weibai, Buddhist Country Zen Master (Your Subject), Abbot of Fayun Zen Monastery in Dongjing

The Opportunity Door

Thirteenth Generation of Zen Master Huairang of Nanyue

Dharma Successor of Zen Master Huinan of Huanglong Mountain in Hongzhou

Zen Master F陀 (F陀) of Huilin Zen Monastery in Daxiangguo Temple, Dongjing

His secular name was Yang Desun (Desun). He was a native of Houguan in Fuzhou. In his youth, he studied Confucianism and was learned and erudite. Suddenly, he grew weary of the dust and clamor of the world and yearned to enter the Buddhist path. When he came of age, he relied on the Venerable Huizhao of Tianqing Temple in Dongjing to leave home. After passing the ordination examination, he shaved his head and traveled widely to consult with knowledgeable teachers. He journeyed far to the Dharma seat of Zen Master Nan, where he attained enlightenment through opportune circumstances. He then traveled to lecture halls to study the great sutras. He first resided at Jingtu in Fenyang, and later moved to Baiyun in Taiyuan. He constantly sat in meditation and did not lie down. Monastics and laypeople alike admired and respected him. As his age and seniority increased, his practice became more steadfast. In his later years, he received an imperial decree to reside at Huilin. During the hundred-day memorial service for Emperor Zhezong, he entered the palace and was specially granted the title of 'Buddha' Zen Master.

On the seventeenth day of the second month of the first year of the Jianzhong Jingguo era, during the forty-ninth day memorial service for the late Empress Dowager, he received an imperial decree to ascend the seat in Cide Hall. The Zen Master offered incense and said, 'This single stick of incense is respectfully offered to the late Empress Dowager, recommending her ascent to the realm of the immortals, wishing her to quickly attain perfect enlightenment.' Then he ascended the seat.

Zen Master Fohai of Baoqin Jingde Zen Monastery struck the gavel and said, 'The dragon and elephant assembly of the Dharma gathering should contemplate the supreme meaning.' The Zen Master looked to his left and right and said, 'The peach blossoms of the second month still bloom as before. If one can contemplate and realize here, then the dragon towers and phoenix pavilions will appear majestic, and the jade halls and golden gates will appear resplendent. Every mote of dust, every moment, is an inconceivable realm. If one cannot contemplate and realize, please ask any questions you may have.'

A monk asked, 'The entire Great Treasury of Teachings is involved in verbal explanations. Please, Master, reveal the special transmission outside the teachings.'

The Zen Master said, 'A golden mirror at the bottom of the water, a pure moon in the sky.'

The monk said:

---

一音普演周沙界。無限勞生盡得聞。

師云。你聞底事作么生。

僧曰。處處彌陀佛。家家觀世音。

師云。休于言下覓。莫向句中求。

僧曰。劍閣路雖險。夜行人更多。

師云。莫便是阇梨安身立命處么。

僧曰。欲言言不及。林下好商量。

師云。商量即錯。

僧曰。恁么則學人退身禮拜去也。

師云。禮拜即得。

問。但離妄緣。即如如佛。未審佛在什麼處。

師云。　萬乘登龍座。千官列寶階。

僧曰。學人今日得聞于未聞也。

師云。汝聞底事作么生。

僧曰。　仁孝之君。道齊堯舜。

師云。路上行人口似碑。

僧曰。九州和氣如三月。四海歡呼似一家。

師云。逢人不得錯舉。

問。臨濟宗風。龍山大布。三關壁立。愿師垂示。

師云。大海纖塵起。紅爐片雪飛。

僧曰。汾陽浪里。競棹孤舟。枯木生花。別迎春色。

師云。罕逢穿耳客。多是刻舟人。

僧曰。宗旨已蒙師指示。只如　大行皇太后即今仙馭生何佛土。

師云。花開花合分晝夜。龍眠龍起定春秋。

僧曰。恁么則卻歸兜率陀天上。慈氏宮中快樂人。

師云。卻被阇梨道

【現代漢語翻譯】 現代漢語譯本 一個聲音普遍傳遍整個世界（周沙界），無量眾生都能聽聞。

師父說：『你聽到了什麼？』

僧人說：『處處都是阿彌陀佛（彌陀佛），家家都有觀世音菩薩（觀世音）。』

師父說：『不要在言語之下尋找，不要在語句之中尋求。』

僧人說：『劍閣的道路雖然險峻，但夜晚趕路的人更多。』

師父說：『莫非這就是你安身立命的地方嗎？』

僧人說：『想說卻說不出來，在林下好好商量。』

師父說：『商量就錯了。』

僧人說：『既然這樣，那麼學人就退身禮拜告退了。』

師父說：『禮拜可以。』

有人問：『只要離開虛妄的因緣，就如同如佛（如如佛）。請問佛在什麼地方？』

師父說：『萬乘之君登上龍座，眾多官員排列在寶階之上。』

僧人說：『學人今天聽到了從未聽聞的道理。』

師父說：『你聽到了什麼？』

僧人說：『仁慈孝順的君王，他的德行可以和堯舜相比。』

師父說：『路上行走的人，他們的口就像石碑一樣。』

僧人說：『九州大地一片祥和如同三月，四海之內歡呼雀躍如同一家。』

師父說：『遇到人不要錯誤地舉薦。』

有人問：『臨濟宗（臨濟宗）的宗風，龍山（龍山）廣為傳播，三關（三關）壁立千仞，希望師父開示。』

師父說：『大海中揚起微小的塵埃，紅爐里飛入一片雪花。』

僧人說：『汾陽（汾陽）的浪濤中，競相劃著孤單的小船，枯木開出鮮花，特別迎接春天的景色。』

師父說：『很少遇到穿耳的人，大多是刻舟求劍的人。』

僧人說：『宗旨已經蒙師父指示，只是大行皇太后（大行皇太后）如今仙逝后往生到哪一佛土？』

師父說：『花開花合分辨晝夜，龍眠龍起確定春秋。』

僧人說：『既然這樣，那麼她就回到了兜率陀天（兜率陀天）上，在彌勒菩薩（慈氏）的宮中快樂地生活。』

師父說：『卻被你給說出來了。』

【English Translation】 English version One sound universally pervades all realms (Zhou Shajie), allowing limitless sentient beings to hear.

The Master said, 'What is it that you hear?'

The monk said, 'Everywhere is Amitabha Buddha (Mituo Fo), every home has Avalokiteshvara Bodhisattva (Guanshiyin).'

The Master said, 'Do not seek beneath the words, do not search within the phrases.'

The monk said, 'Although the Jian閣 (Jiange) road is treacherous, there are even more night travelers.'

The Master said, 'Could this be where you establish your life and find peace?'

The monk said, 'I want to speak but cannot, let's discuss it well under the trees.'

The Master said, 'To discuss is to err.'

The monk said, 'In that case, this student will retreat and bow in farewell.'

The Master said, 'To bow is acceptable.'

Someone asked, 'If one only departs from deluded conditions, one is like the Tathagata Buddha (Ruru Fo). I don't know, where is the Buddha?'

The Master said, 'The emperor ascends the dragon throne, a thousand officials line the jeweled steps.'

The monk said, 'Today, this student has heard what was never heard before.'

The Master said, 'What is it that you hear?'

The monk said, 'A benevolent and filial ruler, his virtue is comparable to Yao and Shun.'

The Master said, 'The mouths of people walking on the road are like stone tablets.'

The monk said, 'The nine provinces are harmonious like the third month, the four seas cheer as if one family.'

The Master said, 'Do not mistakenly recommend people you meet.'

Someone asked, 'The Linji (Linji) school's style, Longshan (Longshan) widely spreads it, the three barriers (Sanguan) stand like walls. I wish the Master would instruct us.'

The Master said, 'A tiny speck of dust rises in the great sea, a flake of snow flies into the red furnace.'

The monk said, 'In the waves of Fenyang (Fenyang), they race to row solitary boats, dead trees bloom, especially welcoming the colors of spring.'

The Master said, 'Rarely do we meet those with pierced ears, mostly they are people who carve a boat to find a lost sword.'

The monk said, 'The teaching has already been instructed by the Master, but where has the late Empress Dowager (Dahang Huang Taihou) been reborn after her passing?'

The Master said, 'Flowers bloom and close, distinguishing day and night; dragons sleep and rise, determining spring and autumn.'

The monk said, 'In that case, she has returned to the Tushita Heaven (Doushuaituo Tian), a happy person in the palace of Maitreya (Cishi).'

The Master said, 'You've given it away.'

---

著。

問　慈德殿上。般若門開。　聖主簾前。愿聞法要。

師云。雨晴金殿冷。風暖帝城春。

僧曰。天人群生類。皆承此恩力。

師云。塞北千人帳。江南萬斛舟。

僧曰。若然者。　皇恩佛恩一時報了。

師云。定光金地遙招手。智者江陵便點頭。

僧曰。祇如　　皇太后即今在什麼處。

師云。紫蓮臺上瞻毫相。白藕花心聽妙音。

僧曰。已得真人好訊息。人間天上更無疑。

師云。不如速禮拜。

師云。一問一答。一敲一唱。要且未為究竟。假使普惠云興二百問。普賢瓶瀉二千酬。到遮里。也用一點不著。然雖如是。于建化門中。事無一向。是故惠林今日不說重說偈言。諸仁者。靈山一會。宛若今日。今即是古。古即是今。古今通始終同。上至　聖天子。下至宰輔．文武百官．長者．居士．庶民等。亦復如是。雖富貴貧賤之有殊。而嗜慾好惡之無異。無異之性。即是佛性。在聖賢而不增。在凡夫而不減。不增不減。性相如如。如即無生。如即無滅。如即無去。如即無來。所以去來者。乃是緣會緣離之一時耳。

恭惟　大行皇太后母儀天下。子育萬方。扶持　社稷之靈。裨贊　聖明之化。故得閨門肅睦。中外葉和。本謂日月齊明

【現代漢語翻譯】 現代漢語譯本： 問：在慈德殿上，般若之門已經打開。在聖主（指皇帝）的御簾之前，我們希望能聽聞佛法的精要。 師父說：雨後放晴，金色的宮殿顯得清冷；和煦的春風，吹拂著帝都的城池。 僧人說：天上的人、世間的人以及一切眾生，都承受著這恩德的力量。 師父說：塞北有成千上萬的氈帳，江南有無數裝滿貨物的船隻。 僧人說：如果這樣說，那麼皇上的恩德和佛的恩德就同時報答了。 師父說：定光佛（Dīpaṃkara，過去佛之一）在金色的土地上遙遙招手，智者（指智顗，天臺宗的實際創始人）在江陵（今湖北江陵）欣然點頭。 僧人說：請問皇太后現在在哪裡？ 師父說：她在紫色的蓮花臺上瞻仰佛的眉間白毫相，在白色的蓮花心中聆聽微妙的佛音。 僧人說：已經得到了真人的好訊息，人間天上再也沒有任何疑惑了。 師父說：不如趕快禮拜。 師父說：一問一答，一敲一唱，但還不是究竟的真理。即使普惠菩薩（Samantabhadra，音譯為普賢）興起二百個問題，普賢菩薩用寶瓶傾瀉出二千個答案，到了這裡，也一點用不上。雖然是這樣，但在建化（建立教化）的門中，事情沒有絕對的。所以惠林（指說法者自己）今天不說重複的話，而用偈語說：各位仁者，靈山（Gṛdhrakūṭa，釋迦牟尼佛說法之地）一會，宛如今日。現在就是過去，過去就是現在。過去和現在貫通，始終相同。上至聖天子（指皇帝），下至宰輔、文武百官、長者、居士、庶民等，也是這樣。雖然富貴貧賤有所不同，但喜好和厭惡沒有差異。沒有差異的本性，就是佛性。在聖賢那裡不會增加，在凡夫那裡也不會減少。不增不減，自性與現象如如不動。如就是無生，如就是無滅，如就是無去，如就是無來。所以說去來，只是因緣聚合和因緣離散的一時現象罷了。 恭敬地讚頌大行皇太后，她的德行是天下的典範，養育著四方百姓，扶持著國家的基業，輔助著聖明的教化，所以才能使後宮和睦，內外和諧。原本希望她能像日月一樣光明。

【English Translation】 English version: Question: In the Ci De Hall (Hall of Compassionate Virtue), the Prajna (wisdom) gate is open. Before the sacred ruler's (referring to the Emperor) screen, we wish to hear the essence of the Dharma. The Master said: After the rain, the golden palace is cold; the warm spring breeze caresses the imperial city. The monk said: Heavenly beings, human beings, and all sentient beings receive this power of grace. The Master said: North of the border, there are thousands of tents; south of the Yangtze River, there are countless boats loaded with goods. The monk said: If that's the case, then the Emperor's grace and the Buddha's grace are repaid at the same time. The Master said: Dīpaṃkara (one of the past Buddhas) remotely beckons on the golden land, Zhiyi (the de facto founder of the Tiantai school) nods happily in Jiangling (present-day Jiangling, Hubei). The monk said: May I ask, where is the Empress Dowager now? The Master said: She is gazing at the white hair-curl between the Buddha's eyebrows on the purple lotus platform, listening to the wonderful sound in the white lotus heart. The monk said: We have already received the good news from the true person; there is no more doubt in the human and heavenly realms. The Master said: It is better to prostrate quickly. The Master said: Question and answer, a tap and a song, but it is not the ultimate truth. Even if Samantabhadra (a Bodhisattva) raises two hundred questions, and Samantabhadra pours out two thousand answers from the treasure vase, it is of no use here. Although it is like this, in the gate of establishing transformation (establishing teachings), things are not absolute. Therefore, Huilin (referring to the speaker himself) does not repeat what he said today, but says in verse: All of you, the assembly on Vulture Peak (Gṛdhrakūṭa, where Shakyamuni Buddha taught), is just like today. The present is the past, and the past is the present. The past and the present are connected, and the beginning and the end are the same. From the sacred Son of Heaven (referring to the Emperor) to the prime ministers, civil and military officials, elders, laypeople, commoners, etc., it is also the same. Although there are differences in wealth and poverty, there is no difference in likes and dislikes. The nature without difference is the Buddha-nature. It does not increase in sages, nor does it decrease in ordinary people. Neither increasing nor decreasing, the nature and phenomena are as they are. Suchness is no birth, suchness is no extinction, suchness is no going, suchness is no coming. Therefore, going and coming are only temporary phenomena of the aggregation and separation of conditions. Respectfully praising the Great Conduct Empress Dowager, her virtue is a model for the world, nurturing the people of all directions, supporting the foundation of the country, and assisting the enlightened transformation, so that the inner palace is harmonious and the outside is in harmony. Originally, it was hoped that she could be as bright as the sun and the moon.

---

。山河等固。何期電光不久。薤露非堅。華胥一夢何長。蓬島三山莫問。流光不住。五七斯臨。徒增風木之悲。難報丘山之重。是日　皇帝陛下祥延毳侶。共就　靈幃作諸種種佛事。及令臣僧德遜．四禪長老升座。舉揚般若。集此殊因。上資　仙馭皇太后。伏願　鳳輦凌虛。上升于兜率。金蓮映水。坐證於菩提。　今上皇帝陛下孝思在念　仁愛不忘。修德以來遠人。垂衣而安萬國。慈悲喜捨。方便權輿。利益安樂一切眾生。不令一物失所。乃至海隅蠻貊之邦。咸受其賜。豈不謂之　仁君也。然而幻化無常。有生必滅。此古今之常理　陛下初登寶位。才及周星。方撒去于兇幃。又復丁于憂惱。更冀　自勉。少抑哀懷。以存禮制。設　號天扣地　苦己勞神。而無益於生死者。唯是　存心妙道。護念宗乘。使法輪再轉于閻浮。道光重映于千載。如是功德。不可以世求。亡者乘此善緣。得生勝處。此乃為至孝也。

自古　帝主明王。無不歸崇三寶。若三寶興隆。即　皇基永固　帝祚綿長。茲為至禱。即將此日無盡功德。並用迴向　今上皇常陛下。伏願　金輪統御。踵三代之淳風。寶曆開祥。享萬年之景運。　皇太妃　皇后．　皇太子殿下．諸王．闔宮天眷。並愿輔翼　皇家。冥符佛記。壽椿永秀。並月桂以聯芳。福海彌

【現代漢語翻譯】 現代漢語譯本：山河等雖然堅固，怎料電光石火般短暫；薤葉上的露珠並非堅實，華胥一夢又有多長？蓬萊三山不必尋問，光陰如流水般不停留，五七之期轉眼來臨，徒增對樹木凋零的悲傷，難以回報如山嶽般的恩情。今日，皇帝陛下廣邀僧侶，共同在靈位前舉行各種佛事，並令臣僧德遜、四禪長老升座，宣揚般若智慧，聚集這殊勝的因緣，用以超度仙逝的皇太后。伏願皇太后乘鳳輦升入虛空，往生於兜率天宮，金蓮在水中映照，坐證菩提果位。當今皇帝陛下孝思深切，仁愛之心永不忘懷，修養德行以招徠遠方之人，垂拱而治使萬國安定。以慈悲喜捨之心，方便引導，利益安樂一切眾生，不讓任何事物失去其所。乃至偏遠海隅的蠻夷之邦，都蒙受其恩澤，這豈不是一位仁慈的君主嗎？然而幻化無常，有生必有滅，這是自古以來的常理。陛下初登皇位，才過一週年，剛從喪事中解脫，又陷入憂愁煩惱之中，更希望陛下能夠自我勉勵，稍微抑制哀傷之情，以符合禮制。即使號天叩地，使自己受苦勞神，也對生死之事毫無益處。唯有存心於微妙的佛道，護念佛法宗乘，使法輪再次轉動于閻浮提（Sanskrit：Jambudvipa，佛教傳說中的世界），佛法之光重新照耀于千秋萬代。這樣的功德，不是世俗所能求得的，亡者憑藉這善緣，得以往生到殊勝之處，這才是真正的至孝啊。 自古以來，帝王明主，沒有不歸心崇敬三寶（佛、法、僧）的。如果三寶興盛隆盛，那麼皇家的基業就會永遠穩固，帝王的統治就會綿延長久。這是最真誠的祈禱。即將今日所做無盡的功德，全部迴向給當今皇帝陛下。伏願陛下如金輪聖王般統治天下，傚法夏商周三代的淳樸風尚，寶貴的皇位開啟吉祥，享有萬年的美好運勢。皇太妃、皇后、皇太子殿下、各位王爺、闔宮眷屬，都愿輔佐皇家，暗合佛的授記，壽命如椿樹般長久，永遠秀美，像月桂一樣彼此輝映，福德如大海般浩瀚。

【English Translation】 English version: Though mountains and rivers seem solid, how can we expect the lightning's flash to last? Dew on leeks is not firm, and how long is a dream of Huaxu? The three Penglai mountains are not to be asked about. Time flows without ceasing, and the forty-ninth day (after death) approaches swiftly, only increasing the sorrow of withered trees, making it difficult to repay the weight of the mountains (of kindness). Today, His Majesty the Emperor graciously invites the Sangha, together performing various Buddhist ceremonies before the spirit tablet, and orders the monastic official Delson and the Elder of Four Dhyanas to ascend the seat, extolling Prajna (Sanskrit: Wisdom), gathering this special cause, to benefit the late Empress Dowager. May her phoenix carriage rise into the void, ascending to Tushita Heaven (Sanskrit: a heavenly realm), and may her golden lotus reflect in the water, seated to realize Bodhi (Sanskrit: Enlightenment). His Majesty the current Emperor cherishes filial thoughts and never forgets benevolence, cultivating virtue to attract distant people, governing with folded hands to pacify all nations. With compassion, joy, and equanimity, skillfully guiding, benefiting and bringing happiness to all beings, not allowing a single thing to be misplaced, even to the remote barbarian lands by the sea, all receive his grace. Is this not called a benevolent ruler? However, illusion is impermanent, and what is born must perish. This is the constant principle from ancient times. His Majesty has just ascended the throne, only completing a year, having just emerged from mourning, and again encountering sorrow and distress. It is hoped that His Majesty will encourage himself, slightly restrain his grief, to preserve ritual propriety. Even if one cries to heaven and beats the earth, causing oneself suffering and toil, it is of no benefit to life and death. Only by cherishing the subtle path, protecting and upholding the Buddhist teachings, can the Dharma wheel turn again in Jambudvipa (Sanskrit: the world as known in Buddhist cosmology), and the light of the Way shine again for thousands of years. Such merit cannot be obtained by worldly means. The deceased, relying on this good karma, may be reborn in a superior realm. This is true filial piety. Since ancient times, emperors and enlightened rulers have all revered the Three Jewels (Buddha, Dharma, Sangha). If the Three Jewels flourish, then the imperial foundation will be forever solid, and the imperial reign will be long and enduring. This is the most sincere prayer. May all the boundless merit accumulated today be dedicated to His Majesty the current Emperor. May His Majesty rule like a Chakravartin (Sanskrit: Wheel-Turning King), following the pure customs of the Xia, Shang, and Zhou dynasties, may the precious reign usher in auspiciousness, and may he enjoy the blessings of ten thousand years. May the Imperial Concubine, the Empress, His Royal Highness the Crown Prince, all the princes, and all the imperial family assist the royal house, secretly accord with the Buddha's prophecies, and may their lives be as long and beautiful as the Toona sinensis tree, like cassia trees linked together, and may their sea of blessings be vast.

---

深。與　天源而益浚。臣僧德遜。叨蒙　聖旨。特賜舉揚。退省庸虛。實增感愧。臣無任瞻　天荷　聖。激切之至。塵黷　聖聰。伏惟珍重。

開堂日　哲宗皇帝遣中使降香。師謝　恩畢。登座拈香。祝延　聖壽罷。乃敷坐。法雲大通禪師白槌竟。師顧視大眾云。金爐香褭。寶殿風清。如是觀得。處處彌陀佛。家家觀世音。若觀不得。有疑請問。

問。覺花才綻。瑞氣凝空。為　國開堂。愿聞法要。

師云。天寒日短。露冷風高。

僧曰。一句迥超千古外。人天無不盡沾恩。

師云。情知你與么會。

僧曰。觸目對揚真般若。山河共顯法王機。

師云。不得錯舉。

問。宸恩已降。選佛場開。學人上來。請垂科目。

師云。點。

僧曰。不折月中桂。心空及第歸。

師云。是什麼科目。

僧曰。絕妙好辭。難以加此。

師云。習氣不除。

問。王舍城中說法。　仁王特降寶香。今日達士相逢。未審如何舉唱。師畫一圓相。

僧曰。是何宗旨。

師云。多少分明。

僧曰。憑師一句曹溪旨。上祝　吾皇萬萬年。

師云。謝汝證明。

師云。傳持此事。豈以搖唇鼓舌。馳騁言鋒。而可議哉。然于

【現代漢語翻譯】 現代漢語譯本： （內容為奏摺，故保留古風） 恩德深厚，如天源般不斷涌出而更加深邃。臣僧德遜，有幸蒙受皇上的聖旨，特意賜予我弘揚佛法的機會。退而反省自身的平庸和空虛，實在更加感到慚愧。臣下我承受皇恩，激動萬分。唯恐我的奏章污瀆了皇上的聖聽，伏請皇上珍重身體。

開堂之日，哲宗皇帝派遣中使送來香火。禪師謝恩完畢，登上法座拈香，祝願皇上萬壽無疆后，才鋪設坐具。法雲大通禪師敲槌完畢，禪師環顧大眾說：『金爐里的香氣嫋嫋，寶殿里清風習習。如果能這樣觀照，處處都是彌陀佛（Amitābha，阿彌陀佛），家家都是觀世音（Avalokiteśvara，觀世音菩薩）。如果不能這樣觀照，有疑問請提問。』

僧人問：『覺悟之花剛剛綻放，吉祥的瑞氣凝聚在空中。為國家開設法堂，愿聞佛法的要義。』

禪師說：『天寒地凍，白晝短暫，露水寒冷，風勢強勁。』

僧人說：『這一句話迥然超越千古之外，人天大眾無不沾受恩澤。』

禪師說：『我早就知道你會這樣理解。』

僧人說：『觸目所及都在宣揚真正的般若（Prajñā，智慧），山河大地共同顯現法王的玄機。』

禪師說：『不要錯誤地引用。』

僧人問：『皇上的恩典已經降臨，選拔佛才的場所已經開啟。學人前來，請您垂示考覈的科目。』

禪師說：『點。』

僧人說：『不攀折月中的桂樹，心境空明自然及第而歸。』

禪師說：『這是什麼科目？』

僧人說：『絕妙的好辭，難以再加修飾。』

禪師說：『習氣未除。』

僧人問：『王舍城（Rājagṛha）中佛陀說法，《仁王經》中記載仁王特意降下寶香。今日有通達之士相逢，不知您將如何開示？』禪師畫了一個圓相。

僧人說：『這是什麼宗旨？』

禪師說：『多麼分明！』

僧人說：『憑藉禪師一句曹溪（Caoxi，六祖慧能道場）的宗旨，上祝吾皇萬壽無疆。』

禪師說：『感謝你的證明。』

禪師說：『傳持此事，難道可以用搖唇鼓舌、賣弄口才來議論嗎？然而，』

【English Translation】 English version: (The content is a memorial to the emperor, so the classical style is retained.) Your benevolence is profound, like a spring that flows endlessly and deepens further. Your subject, the monk Dexun, is honored to receive Your Majesty's sacred decree, specially granting me the opportunity to propagate the Dharma. Retreating to reflect on my own mediocrity and emptiness, I feel even more ashamed. I am overwhelmed with gratitude for Your Majesty's grace. I fear that my memorial may defile Your Majesty's sacred hearing, and I humbly beseech Your Majesty to take care of your health.

On the day of the opening ceremony, Emperor Zhezong sent an envoy to present incense. The Chan Master thanked the Emperor and ascended the Dharma seat, offering incense and wishing the Emperor a long life before laying out his seat. After Chan Master Fayun Datong finished striking the gavel, the Chan Master looked around at the assembly and said, 'The incense in the golden censer curls upward, and the breeze in the treasure hall is refreshing. If you can contemplate in this way, everywhere is Amitābha (Amitābha, the Buddha of Infinite Light), and every household is Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion). If you cannot contemplate in this way, please ask your questions.'

A monk asked, 'The flower of enlightenment has just bloomed, and auspicious energy is gathering in the sky. Opening the Dharma hall for the country, we wish to hear the essence of the Dharma.'

The Chan Master said, 'The weather is cold, the days are short, the dew is cold, and the wind is strong.'

The monk said, 'This one sentence transcends the ages, and all beings in heaven and earth are blessed by its grace.'

The Chan Master said, 'I knew you would understand it this way.'

The monk said, 'Everything that meets the eye proclaims true Prajñā (Prajñā, wisdom), and the mountains and rivers together reveal the mechanism of the Dharma King.'

The Chan Master said, 'Do not quote incorrectly.'

A monk asked, 'The Emperor's grace has descended, and the field for selecting Buddhas has opened. Students have come forward, please show us the subjects for examination.'

The Chan Master said, 'Dot.'

The monk said, 'Without plucking the cassia in the moon, the mind is empty and naturally returns with honors.'

The Chan Master said, 'What subject is this?'

The monk said, 'Exquisite words, difficult to improve upon.'

The Chan Master said, 'Habitual tendencies have not been eliminated.'

A monk asked, 'The Buddha preached in Rājagṛha (Rājagṛha), and the Benevolent Kings Sutra records that the Benevolent Kings specially sent precious incense. Today, enlightened people meet, how will you expound the Dharma?' The Chan Master drew a circle.

The monk said, 'What is this principle?'

The Chan Master said, 'How clear it is!'

The monk said, 'Relying on the Chan Master's one sentence of the Caoxi (Caoxi, the Sixth Patriarch Huineng's monastery) teaching, we wish our Emperor a long and prosperous life.'

The Chan Master said, 'Thank you for your confirmation.'

The Chan Master said, 'To transmit this matter, how can it be discussed by wagging tongues and wielding eloquent words? However,'

---

方便門中。事無一向。是故文殊以無住為本。曹溪以無念為宗。無念之宗。為萬法之宗。無住之本。為萬法之本。眾生棄本逐末。背覺合塵。一失其源。迷而不復。故我祖師西來。不立文字。特唱宗乘。祇教諸人明見自性。與佛同儔。歇則菩提。不從人得。佛言。我于然燈佛所。無一法可得。然燈方與我授記。若有一法可得。然燈佛即不與我授記。如是舉唱。猶是化門。且道不落化門一句作么生道。冬無寒。臘下看。

諸仁者。道非隱顯。遇緣即宗。法無去來。因時而會。若緣時之未會。雖佛祖亦何為。且恢張祖席。創立叢林。豈一僧之能耳。必假國王大檀越與之護助。佛日乃可光揚。自昔京城未聞是道。適因　先帝首建法幢。延四海之高流。為一時之大事。故今日如此之盛。　　皇帝陛下少踐丕圖。早聞妙法。不忘佛記。克紹前芳。遂令山野之人獲預　朝廷之命。得不夙興夜寐。補報　恩休。即將此日開堂少善。上祝　皇帝陛下。伏願　舜日與佛日高明。堯風共祖風並扇。萬方無事。時當熙盛之年。四海晏清。人樂昇平之化。久立。珍重。

洪州泐潭山寶峰禪院真凈禪師

諱克文。關右人也。受業于復州北塔院。性行敏實。儀相淳古。聽教造義。參禪穎悟。黃龍南禪師昔所印可。筠陽出世。道價

遠聞。相國王公安石延居報寧。奏章服．師名。

開堂日。上首白槌罷。師良久云。會么。少室峰前曾示此。高安灘上覆誰傳。會中若有仙陀客。莫學神光廢九年。咄。有疑請問。

問。有一人慾出長安。有一人慾入長安。未審那個先。

師云。多少人疑著。

僧曰。不許夜行。

師云。蚊子咬鐵牛。

僧曰。山頂老猿啼古木。渡頭新雁下平沙。

師云。長安人已入。你合作么生。

僧曰。春日華山青。

師云。遮僧雖後生。卻可商量。

問。新豐古剎。古佛道場。侯伯請師。愿垂方便。

師云。耀古騰今。

僧曰。莫便是和尚為人處也無。

師云。將謂古佛道中人。

僧曰。洞山境色重添翠。悟本玄風復振請。

師云。有甚了期。

問。江西佛手驢腳接人。和尚如何接人。

師云。鮎魚上竹竿。

僧曰。全因今日。

師云。烏龜入水。

問。聲前薦得。未是作家。喝下承當。猶為鈍漢。學人上來。請師相見。

師云。家富小兒嬌。

僧曰。也是說道理。

師云。與你一文錢。

僧曰。今日不著便。

師云。養子之緣。

問。鐘聲才動。大眾臨

【現代漢語翻譯】 現代漢語譯本： 遠近聞名。相國王公安石延（Xiangguo Wang Gong An Shiyan）居住在報寧（Baoning）。呈上奏章和僧服，詢問師父的名號。

開堂之日，座首敲槌完畢。師父沉默良久，說道：『領會了嗎？少室峰（Shaoshi Peak）前曾經開示過這個，高安灘（Gao'an Beach）上又是誰在傳揚？如果會中有人是仙陀（Xiantuo）人，不要學神光（Shenguang）那樣白費九年。』咄！有疑問請提問。

問：『有一個人想要出長安（Chang'an），有一個人想要入長安，不知哪個先？』

師父說：『多少人疑惑著這個問題。』

僧人說：『不許夜行。』

師父說：『蚊子咬鐵牛。』

僧人說：『山頂老猿啼古木，渡頭新雁下平沙。』

師父說：『長安人已經進去了，你打算怎麼做？』

僧人說：『春日華山（Hua Mountain）青。』

師父說：『這個僧人雖然年輕，卻可以商量。』

問：『新豐（Xinfeng）古剎，古佛道場。侯伯（Houbo）請師父前來，希望師父施予方便。』

師父說：『光耀古今。』

僧人說：『莫非這就是和尚您接引人的地方嗎？』

師父說：『我還以為是古佛道中的人。』

僧人說：『洞山（Dongshan）境色重添翠，悟本（Wuben）玄風復振請。』

師父說：『有什麼了結的期限？』

問：『江西（Jiangxi）佛手驢腳接人，和尚您如何接人？』

師父說：『鮎魚上竹竿。』

僧人說：『全因今日。』

師父說：『烏龜入水。』

問：『在聲音之前領悟，還不是真正的行家；在喝斥之下承擔，仍然是遲鈍的人。學人上來，請師父相見。』

師父說：『家富小兒嬌。』

僧人說：『也是在說道理。』

師父說：『給你一文錢。』

僧人說：『今日不著邊際。』

師父說：『養子之緣。』

問：『鐘聲才動，大眾來臨』

【English Translation】 English version: It was widely heard that Prime Minister An Shiyan (安石延), the Prince of Xiangguo (相國王), resided in Baoning (報寧). He presented a memorial and monastic robes, inquiring about the master's name.

On the day of the opening ceremony, after the head monk struck the gavel, the master remained silent for a long time and then said, 'Do you understand? This was once shown before Shaoshi Peak (少室峰). Who is transmitting it again on Gao'an Beach (高安灘)? If there are any Xiantuo (仙陀) people in this assembly, do not waste nine years like Shenguang (神光).' 'Doh!' If there are any doubts, please ask.

Question: 'One person wants to leave Chang'an (長安), and another person wants to enter Chang'an. I wonder which one goes first?'

The master said, 'How many people are puzzled by this?'

The monk said, 'No night travel allowed.'

The master said, 'A mosquito bites an iron ox.'

The monk said, 'An old ape cries on an ancient tree on the mountaintop, and new geese descend on the flat sands at the ferry.'

The master said, 'The person from Chang'an has already entered. What are you going to do?'

The monk said, 'Hua Mountain (華山) is green in the spring sun.'

The master said, 'Although this monk is young, he is worth discussing with.'

Question: 'The ancient temple of Xinfeng (新豐) is an ancient Buddha's sanctuary. Houbo (侯伯) invites the master to come, hoping the master will grant convenience.'

The master said, 'Illuminating the past and transcending the present.'

The monk said, 'Could this be where the master receives people?'

The master said, 'I thought you were someone from the path of the ancient Buddha.'

The monk said, 'The scenery of Dongshan (洞山) is verdant, and the profound teachings of Wuben (悟本) are revived. Please.'

The master said, 'What is the deadline?'

Question: 'Jiangxi (江西) uses the Buddha's hand and a donkey's foot to receive people. How does the master receive people?'

The master said, 'A catfish climbs a bamboo pole.'

The monk said, 'It's all because of today.'

The master said, 'A turtle enters the water.'

Question: 'To understand before the sound is not the work of a master; to accept under a shout is still a dullard. The student comes forward, please meet the master.'

The master said, 'A rich family's child is spoiled.'

The monk said, 'It's also talking about principles.'

The master said, 'I'll give you a penny.'

The monk said, 'It's not relevant today.'

The master said, 'The karma of raising a child.'

Question: 'As soon as the bell sounds, the assembly arrives.'

---

筵。禁足已臨。如何指示。

師云。大家在遮里。

僧曰。莫便是和尚為人處也無。

師云。多是言中轉卻。

僧曰。一堂風冷澹。千古意分明。

師云。莫亂道。

問。如何是佛。師呵呵大笑。

僧曰。何哂之有。

師云。笑你隨語生解。

僧曰。偶然失利。

師云。不要禮拜。僧便歸眾。

師復笑云。果然。

問。如何是趙州關。

師云。過。

問。前三三即不問。如何是后三三。

師云。的。

僧曰。進前三步。

師云。關。

問。不離當處常湛然。覓即知君不可見。如何是不離底事。

師云。傾心吐腹。

師云。大眾。今日一會要知么。是大眾成佛時節。凈緣濟會。大丞相荊國公及判府左丞。施宅舍園林。為佛剎禪門。故請山僧闡揚西來祖意。諸人還會么。直指大眾。即心見性成佛。大眾信得及么。若自信得及。即知自性本來成佛。縱有未信。亦當成佛。但為迷來日久。一乍聞說。誠難取信。以至古今天下善知識．一切禪道．一切語言。亦是善知識自佛性中流出建立。而流出者是末。佛性是本。近代佛法可傷。多棄本逐末。背正投邪。但認古人言句為禪為道。有甚干涉。直是

達磨西來。亦無禪可說。祇要大眾自悟自成佛。自建立一切禪道。況神通變化。眾生本自具足。不假外求。如今人多是外求。蓋根本自無所悟。一向客作。數佗珍寶。都是虛妄。不免生死流轉。

大眾。今二相公特建此大道場。作大佛事。出大眾生生死流轉。況此事本來廣大。寂滅妙心。開發本來神通大光明正法眼藏。但迷則長居凡下。悟則即今聖賢。大眾。言多去道轉遠。笑佗明眼道人。眾中莫有明眼者么。今時佛法渾濫。要分邪正。使大眾不隨邪見。作人天正眼。有么。良久。云。我終不敢輕於汝等。汝等皆當作佛。下座。

上堂云。洞山門下。八凹九凸。交交加加。屈屈曲曲。崎崎嶇嶇。嵲嵲(午結切)屼屼。水云掩映。煙嵐重疊。一道直路。觀者游者。十人九人。舉步早是迷卻路頭也。其中莫有不迷者么。咄。且道路頭在什麼處。

上堂云。佛法二字。不用道著。道著則頭角生。古人祗解殺人。不解活人。何不道佛法二字一一現成。諸仁者。欲知佛么。祇諸人是。欲知法么。祇諸人日用者是。是不是。是即也大奇。不是也大奇。殺也活也。一處不通。兩處失功。兩處不通。觸途成滯。

上堂云。好諸禪德。也無禪。也無道。也無玄。也無妙。快活當明遮一竅。一竅不明愁殺人。動即

【現代漢語翻譯】 現代漢語譯本： 達摩（Bodhidharma）西來，並沒有什麼禪（Dhyana）可說。只是要大家自己領悟，自己成就佛果，自己建立一切禪道。何況神通變化，眾生本來就具備，不需要向外尋求。現在的人大多是向外尋求，因為根本上自己沒有領悟，一直都在為他人作嫁衣，數著別人的珍寶，都是虛妄的，免不了生死流轉。

各位，現在二位宰相特別建立這個大道場，做這件盛大的佛事，爲了讓大眾脫離生死流轉。況且這件事本來就廣大，寂滅妙心，開發本來就有的神通大光明正法眼藏。只是迷惑就會長久地處於凡夫俗子的地位，領悟了當下就是聖賢。各位，說多了反而離道更遠。笑那些有眼無珠的修行人。大眾之中有明眼人嗎？現在佛法混雜不清，要分清邪正，使大眾不隨從邪見，成為人天的正眼。有沒有？（停頓良久）我說，我終究不敢輕視你們，你們都應當成佛。（下座）

上堂說法：洞山宗門下，八凹九凸，交錯重疊，彎彎曲曲，崎嶇不平，高聳突兀，水云掩映，煙霧瀰漫。一條直路，觀看的人、遊覽的人，十個人有九個人，舉步就已經迷失了方向。其中有沒有不迷路的人？咄！那麼道路的盡頭在哪裡？

上堂說法：佛法這兩個字，不用說出來。說出來就生出頭角。古人只懂得殺人，不懂得救人。為什麼不說佛法這兩個字，一切都是現成的？各位，想知道什麼是佛嗎？就是各位自己。想知道什麼是法嗎？就是各位每天都在用的東西。對不對？對了，那就太奇妙了。不對，也太奇妙了。殺也罷，活也罷，一處不通，兩處都失敗。兩處都不通，到處都是阻礙。

上堂說法：各位禪德，既沒有禪，也沒有道，既沒有玄，也沒有妙。痛快地明白這一竅，這一竅不明白，就愁死人。一動就...

【English Translation】 English version: Bodhidharma came from the West, but there is no Dhyana (Zen) to speak of. It is only to have everyone awaken themselves, achieve Buddhahood themselves, and establish all Zen paths themselves. Moreover, supernatural powers and transformations are inherent in all beings; there is no need to seek them externally. Nowadays, most people seek externally because they have not awakened to the fundamental truth themselves. They are constantly working for others, counting the treasures of others, which is all illusory and inevitably leads to the cycle of birth and death (Samsara).

Everyone, now these two ministers have specially established this great Dharma assembly to perform this grand Buddhist service, to liberate the masses from the cycle of birth and death. Moreover, this matter is originally vast, the mind of serene extinction, developing the inherent treasury of great, luminous, and righteous Dharma eye. Only delusion keeps one in the state of an ordinary person, while enlightenment makes one a sage in the present moment. Everyone, too much talk takes you further away from the Way. I laugh at those practitioners who have eyes but cannot see. Are there any clear-sighted people among you? Nowadays, the Buddha-dharma is mixed and unclear. We must distinguish between right and wrong so that the masses do not follow wrong views and become the righteous eyes of humans and devas. Is there anyone? (Pause) I say, I will never dare to underestimate you; you should all become Buddhas. (Descends from the seat)

Ascending the Dharma hall, he said: Under the Dongshan (Mount Dong) school, there are eight hollows and nine protrusions, crisscrossing and overlapping, winding and turning, rugged and uneven, towering and precipitous, with water and clouds reflecting each other, and mist and haze layering upon each other. On a straight path, among those who watch and those who travel, nine out of ten people lose their way as soon as they take a step. Is there anyone among them who is not lost? 'Doh!' Then where is the end of the road?

Ascending the Dharma hall, he said: The two words 'Buddha-dharma' need not be spoken. Speaking them will cause horns to grow. The ancients only knew how to kill people; they did not know how to save people. Why not say that the two words 'Buddha-dharma' are all readily present? Everyone, do you want to know what the Buddha is? It is just you yourselves. Do you want to know what the Dharma is? It is just what you use every day. Is it right or wrong? If it is right, then it is very wonderful. If it is not right, then it is also very wonderful. Killing or saving, if one place is not clear, both places will fail. If both places are not clear, every path becomes an obstacle.

Ascending the Dharma hall, he said: Good virtuous monks, there is neither Zen (Dhyana), nor Dao (the Way), neither mystery, nor wonder. Quickly understand this one aperture; if this one aperture is not understood, it will cause people to worry to death. As soon as there is movement...

---

依佗和屎合尿。

南康軍云居山真如禪院元祐禪師

姓王氏。信州上饒人也。夙稟道氣。動靜異俗。十三歲。依本州慱山承天院齊晟上人出家。比試披緇。遍參知識。造南禪師法席。契悟祖意。服勤數載。眾推導首。命住湘西道林。次移廬山羅漢。晚遷云居。徐國大王向師聲望。奏降椹服。礭志林下。竟辭弗受。因馳道譽。遐邇益欽。

開堂日。上首白槌罷。師顧視云。八字打開。便請相見。

問。千佛出世。發願同時。和尚出世。與何人同時。

師云。文殊眼睛裡。長得現全身。

僧曰。已得燃燈親授記。真風不墮至如今。

師云。妙光童子。

僧曰。是何言歟。

師云。老僧失利。

問。竺乾啟運。震旦聯芳。向上宗乘。請師垂示。

師云。新官不理舊事。

僧曰。今日得聞于未聞。

師云。一氣無私。萬靈合湊。

僧曰。欲言言不及。林下好商量。

師云。一任敲磚打瓦。

問。如何是道林的旨。

師云。劄。

僧曰。隨流認得性。無喜亦無憂。

師云。汝皮袋重多少。

僧曰。高著眼看。

師云。自領出去。

問。如何是祖師西來意。

師云。胡天雪厭玉

【現代漢語翻譯】 現代漢語譯本 什麼是『依佗』？是屎和尿的混合物。

南康軍云居山真如禪院元祐禪師

禪師姓王，是信州上饒人。他從小就具有修道的稟賦，一舉一動都與常人不同。十三歲時，依本州慱山承天院的齊晟上人出家。他參加了披剃儀式的考試，廣泛參訪各位知識淵博的禪師，最終來到南禪師的座下，領悟了祖師的意旨。在那裡勤奮修行數年，被大眾推舉為首座。之後，他奉命住持湘西道林寺，後來又移居廬山羅漢寺，晚年遷往云居山。徐國大王仰慕禪師的聲望，上奏朝廷賜予他紫衣，但他堅定地隱居山林，最終辭謝了這份賞賜。因此，他的美名遠揚，受到遠近之人的敬仰。

在開堂說法的那天，上首敲擊木槌完畢后，禪師環顧四周說：『八字已經打開，請各位前來相見。』

有僧人問道：『千佛出世，發願的時間相同，和尚您今天出世，與哪位佛同時呢？』

禪師說：『在文殊菩薩的眼睛裡，顯現出完整的全身。』（文殊：文殊菩薩，智慧的象徵）

僧人說：『已經得到燃燈佛親自授記，真正的禪風至今沒有衰落。』（燃燈：燃燈佛，過去佛之一，為釋迦牟尼佛授記）

禪師說：『你是說妙光童子嗎？』（妙光童子：燃燈佛的前身）

僧人問：『這是什麼意思呢？』

禪師說：『老僧我失算了。』

有僧人問道：『竺乾（印度）開啟佛法，震旦（中國）接續傳承，這向上追溯的宗乘，請禪師您開示。』

禪師說：『新官不理舊事。』

僧人說：『今天聽到了以前從未聽聞的道理。』

禪師說：『一氣執行沒有私心，萬物之靈匯聚於此。』

僧人說：『想說卻又難以表達，還是在林下好好商量吧。』

禪師說：『隨你們敲磚打瓦。』

有僧人問道：『什麼是道林寺的宗旨？』

禪師說：『劄。』

僧人說：『隨順世俗認識自性，沒有喜悅也沒有憂愁。』

禪師說：『你的皮袋有多重？』

僧人說：『高著眼看。』

禪師說：『自己領悟出去吧。』

有僧人問道：『什麼是祖師西來意？』

禪師說：『胡地的雪也厭倦了美玉。』

【English Translation】 English version What is 'Ita'? It is a mixture of feces and urine.

Zen Master Yuan You of Zhenru Chan Monastery on Yunju Mountain, Nankang Army

The Zen Master's surname was Wang, and he was from Shangrao, Xinzhou. He possessed a natural inclination for the Tao from a young age, and his actions were different from ordinary people. At the age of thirteen, he became a monk under the Venerable Qi Sheng of Cheng Tian Monastery on Bo Mountain in his native prefecture. He participated in the examination for tonsure and visited various knowledgeable Zen masters, eventually arriving at the seat of Zen Master Nan, where he comprehended the meaning of the Patriarch. After diligently practicing there for several years, he was recommended by the community to be the head seat. Later, he was ordered to reside at Daolin Monastery in Western Hunan, and then moved to Luohan Monastery on Mount Lu. In his later years, he moved to Yunju Mountain. The Great King of Xu admired the Zen Master's reputation and requested the court to bestow upon him a purple robe, but he firmly remained in seclusion in the mountains and ultimately declined the honor. Therefore, his fame spread far and wide, and he was revered by people near and far.

On the day of the opening ceremony, after the head seat finished striking the gavel, the Zen Master looked around and said, 'The eight characters have been opened, please come and meet.'

A monk asked, 'When a thousand Buddhas appear in the world, their vows are made at the same time. When does the Venerable appear in the world?'

The Zen Master said, 'In Manjusri's (Manjusri: Manjusri Bodhisattva, symbol of wisdom) eyes, the entire body is revealed.'

The monk said, 'Having already received the prediction from Dipamkara Buddha (Dipamkara: Dipamkara Buddha, one of the past Buddhas, predicted Shakyamuni Buddha), the true Zen wind has not declined to this day.'

The Zen Master said, 'Are you talking about the boy Miaoguang? (Miaoguang: the previous life of Dipamkara Buddha)'

The monk asked, 'What does this mean?'

The Zen Master said, 'This old monk miscalculated.'

A monk asked, 'India initiated the Dharma, and China continued the transmission. Please, Zen Master, enlighten us on this upward-reaching lineage.'

The Zen Master said, 'A new official does not concern himself with old matters.'

The monk said, 'Today, I have heard a principle that I have never heard before.'

The Zen Master said, 'One Qi operates without selfishness, and the spirits of all things gather here.'

The monk said, 'I want to say it, but it is difficult to express. Let's discuss it properly under the trees.'

The Zen Master said, 'Do whatever you want, whether it's knocking bricks or hitting tiles.'

A monk asked, 'What is the essence of Daolin Monastery?'

The Zen Master said, 'Zha.'

The monk said, 'Following the flow, one recognizes one's nature, without joy or sorrow.'

The Zen Master said, 'How heavy is your skin bag?'

The monk said, 'Look with high eyes.'

The Zen Master said, 'Go and understand it yourself.'

A monk asked, 'What is the meaning of the Patriarch's coming from the West?'

The Zen Master said, 'The snow in the barbarian lands is also tired of jade.'

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麒麟。

問。如何是佛法大意。

師云。一客不煩兩主人。

僧曰。學人未曉。

師云。老僧被汝勘破。

問。莓苔滿室即不問。祖月高輝事若何。

師云。號令德山。喝起臨濟。

僧曰。羅漢門下。水泄不通。

師云。再犯不容。

僧曰。忽遇鐵牛之機又作么生。

師云。正好和泥合水。

僧曰。今日快便難逢。

師云。嚙鏃火輪迸。

問。如龜藏六時如何。

師云。文彩已彰。

僧曰。處處無軌跡。

師云。拖泥帶水。

僧曰。與么去時如何。

師云。果然。

師云。新啟法筵。人天會集。稀逢難遇。正在此時。還更有乘時適變底衲僧么。出來。為汝證據。良久。云。不出頭者是好手。雖然如是。道林今日已向平地上吃咬了也。賴遇金粟大士有不二法門。放一線道。道林方敢解開布袋頭。足可以施展家風。向無佛處稱尊。便乃指點三界。目視四維。偃仰堯天。高歌舜日。舉威音三調。唱菩薩蠻。奏勿絃琴。含太古意。當是時。文殊休悵惆。普賢謾沉吟。任是千聖出頭來。異口同音。也不消一劄。久立。珍重。

上堂云。達磨九年面壁。二祖斷臂得安心法。洎后花開五葉。今古異同

【現代漢語翻譯】 現代漢語譯本 麒麟。

問：什麼是佛法的大意？

師父說：一個客人不必麻煩兩個主人。（意指直指本心，無需多此一舉）

僧人說：學生不明白。

師父說：老僧被你識破了。

問：莓苔長滿房間暫且不問，祖師的月亮高高照耀又是什麼樣的景象？

師父說：號令德山（Dushan，唐代禪師，以棒喝著稱），棒喝臨濟（Linji，唐代禪師，以機鋒峻烈著稱）。

僧人說：羅漢門下，水泄不通。（形容防守嚴密，無懈可擊）

師父說：再次冒犯，絕不寬容。

僧人說：忽然遇到鐵牛（tieniu，比喻頑固不化的人或事）的機鋒，又該如何應對？

師父說：正好用來和泥摻水。（比喻順應時勢，靈活應對）

僧人說：今天如此痛快淋漓的開示真是難得。

師父說：如同咬著箭鏃的火輪飛速旋轉。（形容迅猛無比，不可阻擋）

問：如烏龜藏起六根（眼、耳、鼻、舌、身、意）時，會是怎樣的狀態？

師父說：文采已經顯現。

僧人說：處處都沒有軌跡。

師父說：拖泥帶水。（比喻不乾脆，不徹底）

僧人說：這樣走下去會如何？

師父說：果然如此。

師父說：今天新開法筵，人天聚集，稀有難逢，正當此時。還有能隨機應變的衲僧（naseng，指僧人）嗎？出來，我為你們作證。 （停頓很久）說：不出來的是好手。雖然如此，道林（Daolin，此處指師父自己）今天已經在平地上咬了一口了。幸虧金粟大士（Jin Su Dashi，指觀音菩薩）有不二法門，放一線生機，道林才敢解開布袋口，足以施展家風，在沒有佛的地方稱尊，便指點三界（欲界、色界、無色界），目視四維（東南西北），歌頌太平盛世。舉威音王佛（Weiyin Wang Fo，過去佛名）的三種曲調，唱菩薩蠻（Pusa Man，詞牌名），演奏沒有弦的琴，包含太古之意。當此時，文殊菩薩（Wenshu Pusa，象徵智慧）不必悵惆，普賢菩薩（Puxian Pusa，象徵行愿）不必沉吟，任憑千聖出頭，異口同聲，也不需要一札（zha，量詞）。（站立很久）珍重。

上堂說法：達磨（Damo，菩提達摩，禪宗初祖）九年面壁，二祖（Ezu，慧可）斷臂求得安心之法。之後花開五葉（比喻禪宗發展興盛），古今異同。

【English Translation】 English version Qilin.

Question: What is the great meaning of the Buddha-dharma?

The Master said: One guest need not trouble two hosts. (Meaning: Directly point to the original mind, no need for unnecessary actions)

The monk said: This student does not understand.

The Master said: This old monk has been seen through by you.

Question: I won't ask about the moss covering the room, but what about the ancestral moon shining high?

The Master said: Command Dushan (Dushan, a Chan master of the Tang Dynasty, known for his shouts and blows), and shout at Linji (Linji, a Chan master of the Tang Dynasty, known for his sharp and intense style).

The monk said: Under the gate of the Arhats, not a drop of water can leak through. (Describing a tight defense, impenetrable)

The Master said: No tolerance for repeated offenses.

The monk said: If suddenly encountering the sharpness of an iron bull (tieniu, a metaphor for stubborn or unyielding people or things), how should one respond?

The Master said: It's perfect for mixing mud and water. (Metaphor for adapting to the situation and responding flexibly)

The monk said: It's rare to encounter such a clear and thorough teaching today.

The Master said: Like a fire wheel with an arrow in its teeth, spinning rapidly. (Describing something extremely fast and unstoppable)

Question: What is it like when a turtle hides its six senses (eyes, ears, nose, tongue, body, mind)?

The Master said: The brilliance is already manifest.

The monk said: There are no traces anywhere.

The Master said: Dragging mud and water. (Metaphor for being indecisive and incomplete)

The monk said: What will happen if we go on like this?

The Master said: Just as it is.

The Master said: Today, a new Dharma assembly is opened, humans and gods gather, it is rare and difficult to encounter, right at this moment. Are there any monks (naseng, refers to monks) who can adapt to the times? Come out, and I will vouch for you. (Pauses for a long time) He says: Those who don't come forward are the best. Even so, Daolin (Daolin, here referring to the Master himself) has already taken a bite on the flat ground today. Fortunately, the Great Being Jin Su (Jin Su Dashi, referring to Avalokiteśvara Bodhisattva) has the non-dual Dharma gate, giving a line of life, so Daolin dares to open the mouth of the bag, enough to display the family style, to be honored in places where there is no Buddha, then point out the Three Realms (Desire Realm, Form Realm, Formless Realm), look at the Four Directions (east, south, west, north), praise the peaceful and prosperous age. Raise the three tunes of the Buddha Weiyin Wang (Weiyin Wang Fo, the name of a past Buddha), sing Pusa Man (Pusa Man, the name of a ci tune), play the stringless zither, containing the meaning of ancient times. At this time, Manjushri Bodhisattva (Wenshu Pusa, symbolizing wisdom) need not be disappointed, Samantabhadra Bodhisattva (Puxian Pusa, symbolizing practice and vows) need not be silent, even if a thousand sages come forward, speaking with one voice, it would not require a single note (zha, a unit of measurement). (Stands for a long time) Take care.

Ascending the Dharma hall to speak: Damo (Damo, Bodhidharma, the first patriarch of Chan) faced the wall for nine years, and the Second Patriarch (Ezu, Huike) cut off his arm to obtain the Dharma of peace of mind. Afterwards, the flower bloomed with five petals (a metaphor for the flourishing of Chan Buddhism), different and the same from ancient times.

---

。便有德山棒．臨濟喝．龍潭吹燈．鳥窠布毛．五位君臣．三玄三要。儘是古人用不盡底殘羹颼飯。道林都不拈動。恐壞佗人腸肚。且道尋常將什麼供養十方聖眾．四海禪流。直須自有現前三昧。驀召大眾云。茶堂內喫茶去。

上堂云。道林一語。千聖齊舉。字字無差。不敢相許。正當劫火洞然。但看鵝王擇乳。

上堂云。凡見聖見。春云掣電。真說妄說。空花水月。翻憶長髭見石頭。解道紅爐一點雪。擊禪床。下座。

上堂云。天色晴干。曬㫰皮草。若言見山是山。山不自山。見水是水。水不自水。見僧是僧。僧不自僧。見俗是俗。俗不自俗。是故聽不出聲。見不超色。便向日本國里著衣。香積界中吃飯。擊禪床。下座。

師于壬申年七月七日夜子時方丈敷坐。示眾云。三處住持。不傳一法。火風聚散。物理常情。吾滅后。不得隨世禮厚葬。缞經哭泣。當稟我佛西竺法。火化歸塔。遂示偈云。

今年六十六。三處因緣足。

夜半火燒山。跳入火中浴。

言畢示寂。阇維。得五色舍利。塔建於云居山。

廬陵仁山隆慶禪院慶閑禪師

姓卓氏。福州古田人也。母夢胡僧授以明珠。覺即有孕。誕時白光照室。親戚驚異。長依建州升山慶禪師出家．圓具。未幾。乃

【現代漢語翻譯】 現代漢語譯本：於是就有了德山棒（Deshan's stick，德山宣鑒禪師以棒喝施教）、臨濟喝（Linji's shout，臨濟義玄禪師以棒喝施教）、龍潭吹燈（Longtan blowing out the candle，龍潭崇信禪師吹滅燈火以啓發道悟）、鳥窠布毛（Niao Ke spreading feathers，鳥窠道林禪師在樹上用布鋪巢居住）。五位君臣（Five ranks，曹洞宗的五種修行境界）、三玄三要（Three mysteries and three essentials，臨濟宗的教學方法）。這些都是古人使用不盡的殘羹剩飯。道林我都不去觸碰，恐怕壞了別人的腸胃。那麼，平常用什麼來供養十方聖眾、四海禪僧呢？必須要有自己現前的三昧（Samadhi，正定）。於是突然召集大眾說：『到茶堂里喝茶去！』

上堂說法時說：『道林我說的一句話，千聖都一起贊同，字字都沒有差別，但我不敢輕易認可。正當劫火洞然的時候，只要看鵝王如何選擇乳汁。』

上堂說法時說：『凡是所見的聖境，如同春天的閃電。無論是真說還是妄說，都如同空中的花朵、水中的月亮。我反而想起長髭和尚拜見石頭和尚，能夠理解紅爐中的一點雪。』說完，敲擊禪床，走下座位。

上堂說法時說：『天空晴朗乾燥，適合晾曬皮革。如果說見山是山，那麼山就不是它本身的山；見水是水，那麼水就不是它本身的水；見僧是僧，那麼僧就不是他本身的僧；見俗是俗，那麼俗就不是它本身的俗。因此，聽不出聲音，見不到顏色，就能在日本國里穿衣，在香積世界中吃飯。』說完，敲擊禪床，走下座位。

禪師在壬申年七月七日夜子時在方丈室敷設座位，向大眾開示說：『我三處住持，不傳授任何固定的佛法。火風聚散，這是物理的常情。我圓寂后，不得隨從世俗的禮儀厚葬，披麻戴孝哭泣。應當遵循我佛西竺的法則，火化后歸塔。』於是寫下偈語說：

『今年六十六，三處因緣已滿足。

夜半火燒山，跳入火中把澡沐。』

說完就圓寂了。火化后，得到五色舍利（Sarira，佛教聖物）。塔建在云居山。

廬陵仁山隆慶禪院的慶閑禪師

姓卓，是福州古田人。他的母親夢見一位胡僧授予她一顆明珠，醒來后就懷孕了。出生時，有白光照亮整個房間，親戚們都感到驚異。長大后，他依從建州升山慶禪師出家，受了具足戒。不久，就...

【English Translation】 English version: Then there were Deshan's stick (Deshan's stick, Zen Master Deshan Xuanjian used the stick and shout to teach), Linji's shout (Linji's shout, Zen Master Linji Yixuan used the stick and shout to teach), Longtan blowing out the candle (Longtan blowing out the candle, Zen Master Longtan Chongxin blew out the candle to enlighten the Tao), Niao Ke spreading feathers (Niao Ke spreading feathers, Zen Master Niao Ke Daolin lived in a nest made of cloth on a tree). The Five Ranks (Five ranks, the five stages of practice in the Caodong school), the Three Mysteries and Three Essentials (Three mysteries and three essentials, the teaching methods of the Linji school). These are all leftovers that the ancients could not use up. Daolin, I don't even touch them, for fear of spoiling other people's stomachs. Then, what do we usually use to support the saints of the ten directions and the Zen monks of the four seas? We must have our own present Samadhi (Samadhi, right concentration). Then he suddenly summoned the crowd and said, 'Let's go to the tea hall for tea!'

When he ascended the hall to preach, he said: 'One word from Daolin, a thousand saints agree, every word is without difference, but I dare not easily approve. When the fire of the kalpa is burning brightly, just watch how the goose king chooses milk.'

When he ascended the hall to preach, he said: 'All that is seen as sacred is like lightning in spring. Whether it is true or false, it is like flowers in the air and the moon in the water. I am reminded of the monk with the long beard visiting the Stone Monk, and being able to understand a snowflake in a red furnace.' After speaking, he struck the Zen bed and stepped down.

When he ascended the hall to preach, he said: 'The sky is clear and dry, suitable for drying leather. If you say seeing a mountain is a mountain, then the mountain is not itself a mountain; seeing water is water, then the water is not itself water; seeing a monk is a monk, then the monk is not himself a monk; seeing a layman is a layman, then the layman is not himself a layman. Therefore, if you cannot hear a sound and cannot see a color, you can wear clothes in Japan and eat in the Fragrant Accumulation World.' After speaking, he struck the Zen bed and stepped down.

The Zen master set up a seat in the abbot's room at midnight on the seventh day of the seventh month of the Ren Shen year, and instructed the assembly: 'I have been the abbot in three places, without transmitting any fixed Dharma. The gathering and scattering of fire and wind are the constant nature of physics. After my Nirvana, do not follow the worldly rituals of thick burial, wearing mourning clothes and weeping. You should follow the law of my Buddha in West India, cremate and return to the pagoda.' Then he wrote a verse saying:

'This year I am sixty-six, the causes and conditions in three places are fulfilled.

In the middle of the night, the mountain is burned by fire, I jump into the fire to bathe.'

After speaking, he entered Nirvana. After cremation, he obtained five-colored Sarira (Sarira, Buddhist relics). The pagoda was built on Mount Yunju.

Zen Master Qingxian of Longqing Zen Temple in Ren Shan, Luling

His surname was Zhuo, and he was from Gutian, Fuzhou. His mother dreamed that a foreign monk gave her a bright pearl, and she became pregnant after waking up. When he was born, white light illuminated the entire room, and the relatives were amazed. When he grew up, he followed Zen Master Qingshan of Shengshan in Jianzhou to become a monk and received the full precepts. Soon after, he...

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慕參游。投機黃龍南師法席。遂獲開悟。行解堅密。操蘊自如。唱道一時。心歸四眾。

元豐五年十一月內。沐浴淨髮。寫偈云。

露質浮生。掩質浮滅。

五十三歲。六七八月。

南嶽天臺。松風澗雪。

珍重知音。紅爐優缽。

言畢。趺坐而逝。茶毗。煙飛四十里內。草木砂礫皆獲舍利。舌目數珠晶瑩如故。塔于仁山。

師再參黃龍南禪師。侍立次。南問。向後得坐披衣。如何為人。

師云。遇方即方。遇圓即圓。

南云。你恁么說話。尚掛人唇齒在。

師云。慶閑只恁么。和尚如何。

南云。近前來。向汝子細說。

師拊掌云。三十年用底。今日捉敗。

南呵呵大笑云。一等是精靈。師拂袖而去。

問。鋪席新開。不可放過。

師云。記取話頭。

僧曰。請師高著眼。

師云。蹉過了也。

問。達磨西來。單傳心印。印即且致。如何是心。

師云。長者長。短者短。

僧曰。如何是印。

師云。白者黑。赤者黃。

師云。拋輕負重。脫珍御服。著弊垢衣。笑破衲僧口。然雖如是。靈龜未兆之際。萌芽未發已前。若有人道得。可謂無師智．自然智。若道不得。便乃舉

【現代漢語翻譯】 現代漢語譯本：慕參禪師四處遊歷，投奔黃龍南禪師（Huanglong Nan Chanshi）的門下，最終開悟。他的修行和理解都非常扎實，能夠自如地運用佛法，一時之間名聲大噪，四方僧眾都歸心於他。

元豐五年十一月，慕參禪師沐浴凈身，剃髮后寫下偈語：

『顯露形體是浮生，隱藏形體是消亡。 五十三歲，六七八月。 南嶽（Nanyue）天臺（Tiantai），松風澗雪。 珍重知音，紅爐優缽（Youbo）。』

說完，慕參禪師便結跏趺坐而逝。火化后，煙霧飄散四十里內，草木砂石都獲得了舍利。他的舌頭、眼睛和念珠依然晶瑩如故。舍利塔建在仁山（Renshan）。

慕參禪師再次參拜黃龍南禪師，侍立在一旁。南禪師問道：『你將來如果得到座位，披上袈裟，將如何為人說法？』

慕參禪師回答：『遇到方的就說方，遇到圓的就說圓。』

南禪師說：『你這樣說話，還停留在別人的口舌之中。』

慕參禪師說：『慶閑（Qingxian，慕參禪師的法號）只能這樣說，和尚您又如何呢？』

南禪師說：『靠近前來，我仔細告訴你。』

慕參禪師拍手說：『三十年所用的功夫，今天被我識破了。』

南禪師哈哈大笑說：『同樣都是聰明人。』慕參禪師拂袖而去。

有人問：『新開的法席，不可輕易放過。』

慕參禪師說：『記住這個話頭。』

僧人說：『請禪師高抬貴眼。』

慕參禪師說：『已經錯過了。』

有人問：『達磨（Damo，Bodhidharma）西來，單傳心印，印且放在一邊，如何是心？』

慕參禪師說：『長者長，短者短。』

僧人說：『如何是印？』

慕參禪師說：『白者黑，赤者黃。』

慕參禪師說：『拋棄輕的揹負重的，脫下珍貴的御服，穿上破舊的衣服，笑破了衲僧的嘴。即使如此，在靈龜顯現徵兆之前，在萌芽還未發出之前，如果有人能說得出來，就可以說是無師之智，自然之智。如果說不出來，那就...』（此處原文不完整）

【English Translation】 English version: Chan Master Mu Can traveled extensively and sought refuge under the Dharma seat of Chan Master Huanglong Nan (Huanglong Nan Chanshi), eventually attaining enlightenment. His practice and understanding were solid, and he could freely apply the Dharma, gaining great renown for a time, with monks from all directions returning to him.

In the eleventh month of the fifth year of Yuanfeng, Chan Master Mu Can bathed and purified himself, shaved his head, and wrote a verse:

'Revealing the form is floating life, concealing the form is vanishing. Fifty-three years old, June, July, August. Nanyue and Tiantai, pine breeze and stream snow. Cherish the confidant, red furnace and Youbo.'

After speaking, Chan Master Mu Can sat in full lotus posture and passed away. After cremation, the smoke spread forty li, and relics were obtained from the plants, trees, sand, and gravel. His tongue, eyes, and prayer beads remained crystal clear. A stupa was built at Renshan.

Chan Master Mu Can again visited Chan Master Huanglong Nan, standing in attendance. Chan Master Nan asked: 'If you were to obtain a seat and don the robe in the future, how would you teach others?'

Chan Master Mu Can replied: 'When encountering square, speak of square; when encountering round, speak of round.'

Chan Master Nan said: 'Speaking like that, you are still caught in the tongues of others.'

Chan Master Mu Can said: 'Qingxian (Chan Master Mu Can's Dharma name) can only speak like this. How about you, Venerable?'

Chan Master Nan said: 'Come closer, and I will tell you in detail.'

Chan Master Mu Can clapped his hands and said: 'The effort of thirty years, today I have seen through it.'

Chan Master Nan laughed loudly and said: 'We are both clever people.' Chan Master Mu Can brushed his sleeves and left.

Someone asked: 'The newly opened Dharma seat should not be easily let go.'

Chan Master Mu Can said: 'Remember this topic.'

A monk said: 'Please, Master, cast a high gaze.'

Chan Master Mu Can said: 'It has already been missed.'

Someone asked: 'Bodhidharma (Damo) came from the West, transmitting the mind seal directly. The seal can be put aside for now, but what is the mind?'

Chan Master Mu Can said: 'The long is long, the short is short.'

The monk said: 'What is the seal?'

Chan Master Mu Can said: 'The white is black, the red is yellow.'

Chan Master Mu Can said: 'Discarding the light and bearing the heavy, taking off precious imperial garments and wearing tattered clothes, laughing at the mouths of mendicant monks. Even so, before the spirit turtle shows its signs, before the sprout has emerged, if someone can speak of it, it can be said to be wisdom without a teacher, natural wisdom. If one cannot speak of it, then...' (The original text is incomplete here).

---

古舉今。儘是滅胡種族。且向上一路。千聖不傳。學者勞形。如猿捉影。諸仁者。但自回光。無第二著。舉措施為。不虧實相。噫。與么說話。或有明眼高流。跳上禪床。拽翻地下。爛槌一頓。喝一喝。云。為什麼向人天眾前謗佛謗祖。也許伊具半隻眼。如今恁么遞相鈍致。有什麼了期。喝一喝。云。且莫錯笑人好。

上堂云。夫行腳人。大凡擇師求友。須遇奇人始得。若遇本分師匠。終是不費心力。若不遇人。臘月二十五。贏得觜頭光。咄。

舒州三祖山法宗禪師

問。蓮華未出水時如何。

師云。節氣未至。

僧曰。出水后如何。

師云。去年相似。

問。如何是善知識所為底心。

師云。十字街頭一片磚。

僧曰。如何是十字街頭一片磚。

師云。不知。

僧曰。既不知。卻恁地說。

師云。無人蹈著。

問。優曇花出。大眾同觀。學人上來。請師直指。

師云。水不離濕。

僧曰。恁么則云開日月正。雪消天地春。

師云。吾猶昔人。

僧曰。一種勿絃琴。唯師彈得妙。

師云。水上卓紅旗。

問。身生智昧時如何。

師云。山僧被阇梨一句道盡。

僧曰。是何言歟。

【現代漢語翻譯】 現代漢語譯本： 古人所舉的，如今還在沿用。這完全是爲了消滅胡人的種族。然而，那向上的一條道路，歷代聖賢都不曾傳授。學人們徒勞地耗費精力，就像猿猴捕捉水中的倒影一樣。各位仁者，只要各自反觀自照，除此之外別無他法。所作所為，不違背實相（Satya，佛教術語，指事物真實的性質）。 唉！如果這樣說話，或許會有明眼的修行者，跳上禪床，將我推翻在地，狠狠地打一頓，然後大喝一聲，問道：『為什麼要在人天大眾面前誹謗佛（Buddha）誹謗祖師？』這樣或許還能說他有半隻眼。如今你們這樣互相遲鈍，什麼時候才能了結？喝一喝，說：『不要錯誤地嘲笑別人！』

上堂說法時說：『修行的人，大抵選擇老師、尋求道友，必須遇到奇特的人才行。如果遇到安守本分的師匠，終究是不費心力的。如果沒有遇到合適的人，到了臘月二十五，也只是落得個光禿禿的嘴巴。』咄！

舒州三祖山法宗禪師（Fazong，禪師名號）

問：蓮花未出水時是什麼樣子？ 師父說：節候未到。 僧人說：出水后是什麼樣子？ 師父說：和去年相似。

問：什麼是善知識（Kalyāṇa-mitra，指引導他人走上正道的良師益友）所為的心？ 師父說：十字街頭的一片磚。 僧人說：什麼是十字街頭的一片磚？ 師父說：不知道。 僧人說：既然不知道，為什麼這樣說？ 師父說：沒有人踩著它。

問：優曇花（udumbara，傳說中的稀有花朵，象徵佛的出現）出現，大眾一同觀看，學人前來，請師父直接指點。 師父說：水不離濕。 僧人說：這樣說來，就是云開日出，雪消春來。 師父說：我還是過去的我。 僧人說：一種沒有琴絃的琴，只有師父您彈得妙。 師父說：水上豎起紅旗。

問：身心產生迷惑時如何是好？ 師父說：山僧被你一句話說盡了。 僧人說：是什麼話呢？

【English Translation】 English version: What the ancients cited is still being used today. This is entirely to eliminate the barbarian races. However, that upward path has not been transmitted by the sages of all ages. Scholars laboriously expend their energy, like monkeys trying to grasp reflections in the water. All of you, benevolent ones, just turn your light inward and reflect on yourselves; there is no other way. What you do and how you act should not contradict the true nature of reality (Satya, a Buddhist term referring to the true nature of things). Alas! If I speak like this, perhaps there will be clear-eyed practitioners who will jump onto the Zen platform, knock me to the ground, and beat me severely, then shout, 'Why do you slander the Buddha (Buddha) and the Patriarchs before the assembly of humans and gods?' Perhaps then it could be said that he has half an eye. Now you are so mutually dull, when will there be an end? Shout, 'Don't mistakenly laugh at others!'

In an assembly, he said: 'Practitioners, in general, when choosing a teacher and seeking friends, must encounter extraordinary people. If you encounter a teacher who is content with his lot, in the end, it will not take much effort. If you do not encounter the right person, by the twenty-fifth day of the twelfth month, you will only end up with a bare mouth.' Tut!

Zen Master Fazong (Fazong, Zen Master's title) of Mount Sanzu in Shuzhou

Asked: What is the appearance of the lotus flower before it emerges from the water? The Master said: The season has not arrived. The monk said: What is it like after it emerges from the water? The Master said: Similar to last year.

Asked: What is the mind of a good and wise friend (Kalyāṇa-mitra, referring to a good teacher and helpful friend who guides others onto the right path)? The Master said: A brick in the middle of a crossroads. The monk said: What is a brick in the middle of a crossroads? The Master said: I don't know. The monk said: Since you don't know, why do you say that? The Master said: No one steps on it.

Asked: The udumbara flower (udumbara, a legendary rare flower, symbolizing the appearance of the Buddha) appears, and the assembly watches together. The student comes forward, asking the Master for direct guidance. The Master said: Water does not leave wetness. The monk said: In that case, the clouds clear and the sun shines, the snow melts and spring arrives. The Master said: I am still the person I was before. The monk said: A kind of stringless zither, only the Master plays it wonderfully. The Master said: A red flag is erected on the water.

Asked: What is to be done when body and mind produce delusion? The Master said: This mountain monk has been completely expressed by one sentence from you. The monk said: What words are those?

---

師云。斯言不妄。

問。如何是佛。

師云。吃鹽添得渴。

問。如何是禪。

師云。少叢林。

問。如何是無縫塔。

師云。十字街頭。

僧曰。如何是塔中人。

師云。勾三攬四。

問。如何是道。

師云。十里雙牌。五里單堠。

僧曰。如何是道中人。

師云。少避長。賤避貴。

問。如何是佛法大意。

師云。臨河不買水。

僧曰。意旨如何。

師云。恃聾作啞。

師云。五五二十五。時人盡解數。倒拈第二籌。茫茫者無據。為什麼無據。愛佗一縷。失卻一端。

上堂云。明晃晃。活鱍鱍。十方世界一毫末。拋向面前知不知。莫向意根上拈掇。拍一拍。

上堂云。舉道須是決烈。憎愛是非徒絕。生佛任自紛紜。虛空如何著楔。

洪州黃龍山元肅禪師

問。祖意西來。誰家嫡嗣。

師云。面南觀北斗。

僧曰。黃龍密印親傳得。百丈今朝一派流。

師云。聽事不真。喚鐘作甕。

僧曰。人天有賴。

師云。七穿八穴。

問。祖意西來。愿垂開示。

師云。泥牛吞巨浪。

僧曰。中下之機如何體究。

師

【現代漢語翻譯】 現代漢語譯本 師父說：『這話不虛妄。』 問：『什麼是佛？』（Buddha，覺悟者） 師父說：『吃了鹽反而更渴。』 問：『什麼是禪？』（Dhyana/Chan，冥想） 師父說：『少叢林。』（意指禪不在人多的地方） 問：『什麼是無縫塔？』 師父說：『十字街頭。』 僧人說：『什麼是塔中人？』 師父說：『勾三攬四。』（意指牽三掛四，不清凈） 問：『什麼是道？』（The Way，真理） 師父說：『十里雙牌，五里單堠。』（意指道路漫長，修行不易） 僧人說：『什麼是道中人？』 師父說：『少避長，賤避貴。』（意指修行人要謙卑） 問：『什麼是佛法大意？』（The main idea of Buddhadharma） 師父說：『臨河不買水。』（意指不要捨近求遠） 僧人說：『意旨如何？』 師父說：『恃聾作啞。』（意指裝聾作啞，明哲保身） 師父說：『五五二十五，時人盡解數。倒拈第二籌，茫茫者無據。為什麼無據？愛佗一縷，失卻一端。』（意指人們都執著于表面的知識，而忽略了根本的真理。因為貪愛一小部分，而失去了整體。） 上堂開示說：『明晃晃，活鱍鱍，十方世界一毫末。拋向面前知不知？莫向意根上拈掇。』（意指真理光明鮮活，整個世界都在其中，不要在意識層面去分別。） 『拍一拍。』 上堂開示說：『舉道須是決烈，憎愛是非徒絕。生佛任自紛紜，虛空如何著楔。』（意指要弘揚真理必須果斷決絕，斷絕憎愛是非。眾生和佛任憑他們如何紛紜變化，虛空又怎麼能被束縛呢？） 洪州黃龍山元肅禪師 問：『祖師西來，誰家嫡嗣？』 師父說：『面南觀北斗。』（意指方向錯誤） 僧人說：『黃龍密印親傳得，百丈今朝一派流。』 師父說：『聽事不真，喚鐘作甕。』（意指聽聞不真切，把鐘當成了甕。） 僧人說：『人天有賴。』 師父說：『七穿八穴。』（意指漏洞百出） 問：『祖師西來，愿垂開示。』 師父說：『泥牛吞巨浪。』（意指不可能的事情） 僧人說：『中下之機如何體究？』

【English Translation】 English version The Master said, 'These words are not false.' Question: 'What is Buddha?' (Buddha, the awakened one) The Master said, 'Drinking salt only increases thirst.' Question: 'What is Chan?' (Dhyana/Chan, meditation) The Master said, 'Fewer forests.' (implying Chan is not found where there are many people) Question: 'What is a seamless pagoda?' The Master said, 'At the crossroads.' A monk said, 'What is the person inside the pagoda?' The Master said, 'Hooking three, grabbing four.' (implying being entangled and impure) Question: 'What is the Tao?' (The Way, the Truth) The Master said, 'A double signpost every ten li, a single mound every five li.' (implying the path is long and cultivation is not easy) A monk said, 'What is a person on the path?' The Master said, 'The short avoids the tall, the lowly avoids the noble.' (implying practitioners should be humble) Question: 'What is the main idea of Buddhadharma?' (The main idea of Buddhadharma) The Master said, 'Not buying water when standing by the river.' (implying not seeking far and wide when the answer is near) A monk said, 'What is the meaning?' The Master said, 'Pretending to be deaf and mute.' (implying playing dumb to protect oneself) The Master said, 'Five times five is twenty-five; everyone knows the calculation. Picking up the second counter in reverse, the confused have no basis. Why no basis? Loving a single thread, losing one end.' (implying people cling to superficial knowledge and ignore the fundamental truth. Because of attachment to a small part, the whole is lost.) Ascending the Dharma hall, he said, 'Bright and shining, lively and vibrant, the ten directions of the world are in a single hair. Throw it before you, do you know it or not? Do not pick it up on the root of consciousness.' (implying the truth is bright and alive, the whole world is in it, do not discriminate on the level of consciousness.) 'Clap once.' Ascending the Dharma hall, he said, 'To uphold the Tao, one must be resolute and decisive, and cut off love, hate, right, and wrong. Let sentient beings and Buddhas be as they may, how can emptiness be wedged?' (implying to promote the truth, one must be decisive and cut off love, hate, right, and wrong. Let sentient beings and Buddhas change as they may, how can emptiness be bound?) Chan Master Yuan Su of Huanglong Mountain in Hongzhou Question: 'When the Patriarch came from the West, who is the legitimate heir?' The Master said, 'Facing south, observing the Big Dipper.' (implying the direction is wrong) A monk said, 'The secret seal of Huanglong is personally transmitted, and the lineage of Baizhang flows today.' The Master said, 'Hearing is not true; calling a bell a jar.' (implying hearing is not clear, mistaking a bell for a jar.) A monk said, 'Humans and gods rely on it.' The Master said, 'Seven holes and eight openings.' (implying full of loopholes) Question: 'When the Patriarch came from the West, I wish you would enlighten me.' The Master said, 'A mud ox swallows a huge wave.' (implying an impossible thing) A monk said, 'How should those of middling and lower capacity investigate?'

---

云。木馬踐紅塵。

僧曰。恁么則法輪再轉。祖道重光。

師云。土上加泥。

上堂云。文殊在諸人眼睫上放光。普賢在腳跟下走過。且道觀音大士在什麼處行履。夜聞風水響。日見嶺猿啼。

上堂云。春去秋來始復終。花開花謝幾時窮。唯余林下探玄者。了得無常性自通。復云。亙古邁今。包天括地。豈去來之所易。何新舊之所遷。嶺梅發泄。岸柳含煙。榮衰互換。前後交參。諸禪者。會么。法爾非爾。不然而然。

上堂云。道源不遠。性海非遙。但向己求。莫從他覓。大眾。既向己求。又作么生求。不可向思量計挍中求得么。不可向心想分別中求得么。不可向文字語言上求得么。不可守空閑坐求得么。不可造作施為求得么。既恁么求不得。又作么生求。遂拈拄杖云。雄峰有個拄杖子佈施諸人。擲下云。一任途中受用。

上堂云。動則應用無窮。靜則虛明寥廓。動靜無二。物我如如。出家人到遮里。阿誰無分。雖然如是。苦瓠連根苦。甜瓜徹蒂甜。

齊州靈巖山重礭正覺禪師

先住善光。次住黃檗。后住靈巖。奉　聖旨就十方凈因院開堂。

問　聖上降香於此日。利人一句請師宣。

師云　綵鳳翱翔下九霄。臺星影散臨清汴。

僧曰。恩深轉

【現代漢語翻譯】 現代漢語譯本 云。 木馬踐踏紅塵。 僧人問：『如此說來，法輪再次轉動，祖師之道重放光芒？』 禪師說：『土上加泥。』 上堂說法時說：『文殊菩薩在各位的眼睫上放光，普賢菩薩在腳跟下走過。那麼觀音大士在什麼地方行走呢？夜晚聽見風聲水響，白天看見山嶺猿猴啼叫。』 上堂說法時說：『春去秋來，週而復始，花開花謝，何時是盡頭？只有林下的探尋玄機的人，領悟了無常的道理，自然通達。』又說：『亙古至今，包容天地，豈是來去所能改變的，哪裡有新舊可以遷移？山嶺的梅花綻放，岸邊的柳樹含著煙霧。榮盛和衰敗互相轉換，前後交替參與。各位禪者，明白了嗎？法本如此，並非人為，不是這樣卻又是這樣。』 上堂說法時說：『道源不遠，性海非遙遠。只要向自己求取，不要從他人那裡尋找。各位，既然是向自己求取，又該如何求取呢？不能在思量計較中求得嗎？不能在心想分別中求得嗎？不能在文字語言上求得嗎？不能守著空閑靜坐求得嗎？不能通過造作施為求得嗎？既然這樣求不得，又該如何求取？』於是拿起拄杖說：『雄峰有個拄杖子佈施給各位。』扔下拄杖說：『任憑各位在途中受用。』 上堂說法時說：『動則應用無窮，靜則虛明寥廓。動靜沒有分別，物我本如如。出家人到了這裡，誰沒有一份？雖然是這樣，苦瓠連著根都是苦的，甜瓜從頭到尾都是甜的。』 齊州靈巖山重礭正覺禪師 先住在善光寺，后住在黃檗寺，最後住在靈巖寺。奉聖旨在十方凈因院開堂。 有人問：『皇上在此日降香，利益眾生的一句話請禪師宣說。』 禪師說：『綵鳳翱翔而下九重霄，臺星的光影散落在清澈的汴河之上。』 僧人說：『恩情深重，更加……』

【English Translation】 English version Clouds. Wooden horses trample the red dust. A monk asked: 'If that's the case, then the Dharma wheel turns again, and the ancestral path shines brightly once more?' The Master said: 'Adding mud on top of the soil.' During an Dharma talk, he said: 'Manjusri (Bodhisattva of Wisdom) emits light from the eyelashes of everyone, and Samantabhadra (Bodhisattva of Universal Goodness) walks under their heels. Then where does Avalokiteshvara (Bodhisattva of Compassion) tread? At night, one hears the sound of wind and water; during the day, one sees the gibbons crying in the mountains.' During an Dharma talk, he said: 'Spring goes and autumn comes, beginning and end repeat. Flowers bloom and wither, when will it end? Only those who explore the mysteries under the trees understand the impermanent nature and naturally become enlightened.' He also said: 'From ancient times to the present, encompassing heaven and earth, how can it be easily changed by coming and going? What new or old can be transferred? The plum blossoms in the mountains bloom, and the willows on the shore hold mist. Prosperity and decline alternate, and the past and present participate together. Do you Zen practitioners understand? The Dharma is as it is, not artificial, not like this, yet it is like this.' During an Dharma talk, he said: 'The source of the Dao (path, truth) is not far, and the sea of nature is not distant. Just seek within yourself, do not seek from others. Everyone, since you are seeking within yourself, how should you seek? Can you obtain it through thinking and calculation? Can you obtain it through mental thoughts and discrimination? Can you obtain it through written words and language? Can you obtain it by guarding emptiness and sitting idly? Can you obtain it through contrived actions and deeds? Since you cannot obtain it in this way, how should you seek?' Then he picked up his staff and said: 'Xiongfeng (Vulture Peak) has a staff to give to everyone.' He threw down the staff and said: 'Let everyone use it on their journey.' During an Dharma talk, he said: 'In movement, its application is inexhaustible; in stillness, it is empty, bright, and vast. Movement and stillness are not two; things and self are such as they are. When a monk arrives here, who does not have a share? Although it is like this, a bitter gourd is bitter from the root, and a sweet melon is sweet from the tip.' Zen Master Chongque Zhengjue of Lingyan Mountain in Qizhou First resided at Shanguang Temple, then at Huangbo Temple, and later at Lingyan Temple. By imperial decree, he opened a Dharma hall at the Ten Directions Pure Cause Monastery. Someone asked: 'The Emperor offers incense on this day. Please, Master, proclaim a phrase that benefits people.' The Master said: 'The colorful phoenix soars down from the ninth heaven, and the shadow of the Terrace Star scatters over the clear Bian River.' The monk said: 'The kindness is deep, even more...'

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無語。

師云。報人須報徹。

僧曰。若不上來伸此問。焉知師答　我皇恩。

師云。誰把千鈞背手彎。

問。諸佛出世。為一大事。和尚升堂。此意如何。

師云。王法無親。

僧曰。可能同出四生。共超三界。

師云。和我不惺惺。

僧曰。若然者。地無私載。

師云。又須燋磚打著連底凍。僧無語。

師云。向道不惺惺。

師云。問傾巨海。答出奔星。祗恐時人明辨不破。大眾。見須實見。悟須實悟。若言百味般般。爭似粗餐一飽。何也。實際理地。纖芥不存。真微妙門。言詮何立。是以佈慈云而潤物。揭智炬以燭幽。示忘言之言。為無說之說。恁么說話。祇知淚出痛腸。不覺舌在口外。若是摩竭令行。難通不犯。良久。云。國清才子貴。家富小兒嬌。拍禪床一下。臣僧今日舉唱。恭為　皇帝陛下。曩承佛記。示作　人王。化被無強。功歸有截。明明舜日。常祛覺海之昏。浩浩堯風。每濟慈航之便。久立眾慈。伏惟珍重。

上堂云。祖師心印。狀似鐵牛之機。針挑不出。匙桃不上。過在阿誰。綠雖千種草。香祇一株蘭。

上堂云。不方不圓。不上不下。驢鳴狗吠。十方無價。拍禪床。下座。

上堂云。此方真教體。清

【現代漢語翻譯】 現代漢語譯本 （僧人）無語。

（師父）說：『報答人就要徹底報答。』

（僧人）說：『如果我不上來提出這個問題，怎麼知道師父您回答的是皇恩浩蕩呢？』

（師父）說：『是誰能把千鈞重擔背在身後輕鬆彎腰呢？』

（僧人）問：『諸佛出世，為的是一件大事。和尚您升座說法，這其中的意思是什麼呢？』

（師父）說：『王法面前沒有親疏。』

（僧人）說：『能夠一同脫離四生（四種產生生命的方式，即胎生、卵生、濕生、化生），共同超越三界（欲界、色界、無色界）嗎？』

（師父）說：『和我一樣不惺惺（清醒）嗎？』

（僧人）說：『如果這樣，大地就無私地承載一切。』

（師父）說：『又要用燒焦的磚頭打破那連底的冰凍。』僧人無語。

（師父）說：『早就說你不惺惺（清醒）。』

（師父）說：『提問如同傾倒大海，回答如同奔騰的流星。只怕世人明辨不清。』各位，見解要真實，領悟要實在。如果說百般滋味，又怎能比得上粗茶淡飯一頓飽。為什麼呢？在實際的理地上，一絲一毫的塵埃都不存在；在真正微妙的法門裡，言語詮釋又有什麼用呢？因此，散佈慈悲的雲彩來滋潤萬物，舉起智慧的火炬來照亮幽暗。展示那忘言的言語，是爲了那無說的說法。這樣說話，只知道淚流滿面，痛徹心腸，卻不覺得舌頭已經伸到嘴外。如果是摩竭（梵文：Makara，海獸名，比喻神通廣大）的命令施行，難以溝通卻又不觸犯。』良久，說：『國家清明，才子就顯得珍貴；家境富裕，小兒就顯得嬌氣。』拍了一下禪床，說：『臣僧今天舉揚佛法，恭敬地爲了皇帝陛下。』過去承蒙佛的授記，示現作為人王。教化普及四方，功德歸於有限的形體。英明的舜日，常常驅散覺海的昏暗；浩蕩的堯風，常常救濟慈悲的航船。長久地站立在眾人的慈悲之中，希望大家珍重。

上堂說法，說：『祖師的心印，就像鐵牛的機關一樣，針挑不出來，鑰匙也打不開。過錯在誰呢？』縱然有千種草，香的只有一株蘭花。

上堂說法，說：『不方不圓，不上不下，驢叫狗吠，十方無價。』拍禪床，下座。

上堂說法，說：『此方（指中國）是真正的教化之體，清』

【English Translation】 English version (The monk) was speechless.

The Master said, 'To repay someone, you must repay them thoroughly.'

The monk said, 'If I hadn't come up to ask this question, how would I know that the Master's answer is the Emperor's great kindness?'

The Master said, 'Who can bend over with a thousand pounds on their back?'

A monk asked, 'The Buddhas appear in the world for a great matter. What is the meaning of the Abbot ascending the high seat?'

The Master said, 'The King's law has no favorites.'

The monk said, 'Is it possible to together escape the Four Births (the four ways of being born: womb-born, egg-born, moisture-born, and transformation-born) and jointly transcend the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm)?'

The Master said, 'Are you as unawakened as I am?'

The monk said, 'If that is so, then the earth impartially carries everything.'

The Master said, 'Then you must use a burnt brick to break through the frozen ground.' The monk was speechless.

The Master said, 'I told you that you are not awakened.'

The Master said, 'The question is like pouring out a vast ocean, the answer is like a shooting star. I only fear that people of the world cannot clearly distinguish. Everyone, seeing must be truly seeing, awakening must be truly awakening. If you speak of hundreds of flavors, how can they compare to a simple meal to satisfy hunger? Why is that? In the realm of actual principle, not a speck of dust exists. In the truly subtle gate, what can words establish? Therefore, spreading clouds of compassion to nourish all things, raising the torch of wisdom to illuminate the darkness, demonstrating the word of forgetting words, for the sake of the saying of no saying. Speaking like this, one only knows tears flow and the intestines ache, not realizing the tongue is outside the mouth. If the Makara's (Sanskrit: Makara, a sea monster, used to describe great supernatural powers) command is carried out, it is difficult to communicate but does not offend.' After a long pause, he said, 'When the country is pure, talented people are valued; when the family is rich, the children are spoiled.' He struck the Zen platform once and said, 'This humble monk today is expounding the Dharma, respectfully for His Majesty the Emperor.' In the past, he received the Buddha's prediction, manifesting as a human king. His teachings spread everywhere, his merits return to finite form. The bright days of Shun (a legendary sage-emperor of China) constantly dispel the darkness of the sea of enlightenment; the vast winds of Yao (another legendary sage-emperor of China) always aid the convenience of the compassionate ship. Standing long in the compassion of the masses, I hope everyone cherishes this.'

Ascending the Dharma hall, he said, 'The ancestral teacher's mind-seal is like the mechanism of an iron ox, a needle cannot pick it out, a spoon cannot scoop it up. Whose fault is it?' Though there are thousands of kinds of grass, only one orchid is fragrant.

Ascending the Dharma hall, he said, 'Not square, not round, not up, not down, donkey's braying, dog's barking, priceless in all directions.' He struck the Zen platform and descended.

Ascending the Dharma hall, he said, 'This land (referring to China) is the true essence of the teachings, pure'

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凈在音聞。街頭人叫吉州針。無人還價至如今。蝦䗫蚯蚓向春歌。衲子茫茫錯會多。

潭州大溈山穎詮禪師

問。古鏡未磨時如何。

師云。黑漫漫地。

僧曰。磨后如何。

師云。爍破頂門。

問。如何是祖師西來意。

師云。廣州上船。

僧曰。意旨如何。

師云。少林面壁。

僧曰。學人不會。

師云。歸去西天。

上堂云。山高水冷。遊人罕到。牧牛坡下。禪客縱橫。出出入入。莫教落草。恁么說話。還有佛法道理也無。良久。云。卻憶仰山曾有語。一回入草一回牽。吽。

虔州廉泉禪院曇秀禪師

問。法筵大啟於斯日。正令提綱事若何。

師云。兩條章貢水。風起浪如山。

僧曰。見聞無不荷師恩。

師云。船子下楊州。

問。如何是玄妙之機。

師云。羊頭車子到長安。

僧曰。某亦如是去時如何。

師云。你草鞋跟斷。

問。千丑百拙時如何。

師云。去道不遠。

僧曰。今日得遇和尚也。

師云。鼻孔遼天。

問。如何是佛。

師云。席帽峰何高。

問。如何是道。

師云。水透三江。

問。年窮歲

【現代漢語翻譯】 現代漢語譯本 『凈在音聞』（jing zai yin wen）：完全在於聽聞。街頭有人叫賣『吉州針』（Jizhou zhen），卻無人問津至今。蝦蟆（xiama，青蛙）蚯蚓（qiuyin）在春天歌唱，衲子（nazi，僧人）茫然，錯誤理解太多。

潭州（Tanzhou）大溈山（Dawei Shan）穎詮禪師（Yingquan Chanshi）

問：古鏡未磨時如何？ 師云：黑漫漫地。 僧曰：磨后如何？ 師云：爍破頂門。 問：如何是祖師西來意？ 師云：廣州（Guangzhou）上船。 僧曰：意旨如何？ 師云：少林（Shaolin）面壁。 僧曰：學人不會。 師云：歸去西天。 上堂云：山高水冷，遊人罕到。牧牛坡下，禪客縱橫。出出入入，莫教落草。恁么說話，還有佛法道理也無？良久。云：卻憶仰山（Yangshan）曾有語，一回入草一回牽。吽（hong）。

虔州（Qianzhou）廉泉禪院（Lianquan Chanyuan）曇秀禪師（Tanxiu Chanshi）

問：法筵大啟於斯日，正令提綱事若何？ 師云：兩條章貢水（Zhang Gong Shui），風起浪如山。 僧曰：見聞無不荷師恩。 師云：船子（Chuanzi）下楊州（Yangzhou）。 問：如何是玄妙之機？ 師云：羊頭車子到長安（Chang'an）。 僧曰：某亦如是去時如何？ 師云：你草鞋跟斷。 問：千丑百拙時如何？ 師云：去道不遠。 僧曰：今日得遇和尚也。 師云：鼻孔遼天。 問：如何是佛？ 師云：席帽峰（Ximao Feng）何高？ 問：如何是道？ 師云：水透三江。 問：年窮歲

【English Translation】 English version 'Jing zai yin wen' (凈在音聞, Purely in hearing sounds): It completely lies in hearing. Someone is calling out 'Jizhou zhen' (吉州針, Jizhou needles) in the street, but no one has asked about them until now. Toads (xiama) and earthworms (qiuyin) sing in the spring, and monks (nazi) are confused, with too many misunderstandings.

Zen Master Yingquan (穎詮禪師) of Dawei Mountain (大溈山) in Tanzhou (潭州)

Question: What is it like when the ancient mirror is not yet polished? The Master said: Dark and indistinct. Monk said: What is it like after polishing? The Master said: It shines through the top of the head. Question: What is the meaning of the Patriarch's coming from the West? The Master said: Boarding the boat in Guangzhou (廣州). Monk said: What is the meaning of the intention? The Master said: Facing the wall in Shaolin (少林). Monk said: This student does not understand. The Master said: Returning to the Western Heaven. Entering the hall, he said: The mountains are high and the water is cold, and few tourists arrive. Under the cattle-herding slope, Zen practitioners are everywhere. Going in and out, do not let it fall into the grass. Speaking like this, is there any Buddhist principle? After a long time, he said: I remember Yangshan (仰山) once said, 'One time entering the grass, one time pulling it out. Hum (吽).'

Zen Master Tanxiu (曇秀禪師) of Lianquan Zen Monastery (廉泉禪院) in Qianzhou (虔州)

Question: The Dharma banquet is greatly opened on this day, what is the main point of the correct order? The Master said: Two Zhang and Gong rivers (章貢水), the wind rises and the waves are like mountains. Monk said: All that is seen and heard is due to the Master's grace. The Master said: Chuanzi (船子) goes down to Yangzhou (楊州). Question: What is the subtle mechanism of profound mystery? The Master said: A goat-headed cart arrives in Chang'an (長安). Monk said: What is it like when I also go like this? The Master said: Your straw sandal heel is broken. Question: What is it like when one is a thousand times ugly and a hundred times clumsy? The Master said: Not far from the Way. Monk said: Today I have the good fortune to meet the Abbot. The Master said: The nostrils reach the sky. Question: What is Buddha? The Master said: How high is Ximao Peak (席帽峰)? Question: What is the Dao? The Master said: Water penetrates the three rivers. Question: The year ends and the age

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盡時如何。

師云。凍把城根雪。

問。滿口道不得時如何。

師云。話墮也。

問。不與萬法為侶時如何。

師云。自家肚皮自家畫。

問。如何是學人轉身處。

師云。掃地澆花。

僧曰。如何是學人親切處。

師云。高枕枕頭。

僧曰。總不恁么時如何。

師云。鶯啼嶺上。花發巖前。

問。如何是微妙之機。

師云。隔嶺聞猿叫。

問。今古不墜時如何。

師云。如石落落。如玉琭琭。

問。如何是廉泉一曲。

師云。緊緩相和。

問。如何是衲僧口。

師云。殺人不用刀。

問。如何是苦切之言。

師云。銅舌鐵觜。

上堂云。亦無難。亦無易。行盡天涯無處避。百衲禪僧走似煙。到頭不離舊行市。三文買個大饅頭。兩人一個。不得擘破。

上堂云。無孔笛。無鼻牛。阿誰放。阿誰收。良久。云。定光金地遙招手。智者江陵暗點頭。

上堂云。鶯啼嶺上。花發巖前。漁舟放溜。牧笛高吹。達磨無成。𢣾㦬西歸。師乃呵呵大笑云。懵懂禪翁。更道失卻鉤錐。

上堂云。廉泉一脈。百味具足。若人不會。山青水淥。

韶州南華清桂禪師

【現代漢語翻譯】 現代漢語譯本 問：什麼是『盡時』（jìn shí，指事物達到終結、極限的狀態）？ 師父說：『寒冷得把城墻的根基都凍住了雪。』 問：當『滿口道不得』（mǎn kǒu dào bù dé，指想說卻無法表達的狀態）時，會怎麼樣？ 師父說：『話語已經落入（分別）之中了。』 問：當『不與萬法為侶』（bù yǔ wàn fǎ wéi lǚ，指不與一切現象為伴，超越一切對立的狀態）時，會怎麼樣？ 師父說：『自己的肚皮自己畫（比喻自己承擔，自己負責）。』 問：什麼是學人轉身之處（zhuǎn shēn chù，指開悟或改變的關鍵點）？ 師父說：『掃地澆花（指在日常生活中修行）。』 僧人問：什麼是學人親切之處（qīn qiè chù，指最真實、貼近自性的地方）？ 師父說：『高枕枕頭（指安住于當下，自然而然）。』 僧人問：如果完全不是這樣（zǒng bù rèn me，指否定以上所有狀態）時，會怎麼樣？ 師父說：『黃鶯在山嶺上啼叫，花朵在巖石前綻放（指自然本真的狀態）。』 問：什麼是微妙之機（wēi miào zhī jī，指難以言說的微妙契機）？ 師父說：『隔著山嶺聽到猿猴的叫聲（指不直接，而是通過間接的方式領悟）。』 問：如何能做到『今古不墜』（jīn gǔ bù zhuì，指超越時間，永恒不變的狀態）？ 師父說：『像石頭一樣磊落，像美玉一樣圓潤。』 問：什麼是『廉泉一曲』（lián quán yī qǔ，廉泉，傳說中的泉水，比喻清廉的德行；一曲，指其中一部分）？ 師父說：『緊和緩相互協調。』 問：什麼是衲僧（nà sēng，指修行僧人）的口？ 師父說：『殺人不用刀（指不用暴力，而是用智慧或言語）。』 問：什麼是苦切之言（kǔ qiè zhī yán，指懇切、直率的言語）？ 師父說：『銅舌鐵嘴（形容言語犀利、堅定）。』 師父上堂說法時說：『既不難，也不易，走遍天涯海角也無處可避。身穿百衲衣的禪僧像煙一樣飄忽不定，到頭來也不離舊時的行市（指本來的面目）。用三文錢買個大饅頭，兩個人分一個，不能掰開。』 師父上堂說法時說：『沒有孔的笛子，沒有鼻子的牛，是誰放的？是誰收的？』停頓片刻，又說：『定光佛（Dìng guāng fó）在金色的土地上遙遙招手，智者大師（Zhì zhě dà shī）在江陵暗自點頭。』 師父上堂說法時說：『黃鶯在山嶺上啼叫，花朵在巖石前綻放，漁船順水漂流，牧童高聲吹笛。達磨祖師（Dá mó zǔ shī）沒有成就任何東西，默默地向西歸去。』師父於是呵呵大笑說：『糊塗的禪翁，還說丟失了鉤錐（比喻丟失了重要的東西）。』 師父上堂說法時說：『廉泉的源頭，百味俱全。如果有人不會，（那他看到的只是）山是青的，水是綠的（指執著于表象）。』 韶州南華清桂禪師（Sháo zhōu Nán huá Qīng guì Chán shī）

【English Translation】 English version Question: What is it like at the 'end of time' (jìn shí, the state when things reach their end or limit)? The Master said: 'So cold that the snow freezes the roots of the city walls.' Question: What happens when one 'cannot speak a full mouth' (mǎn kǒu dào bù dé, a state of wanting to speak but being unable to express)? The Master said: 'The words have already fallen into (discrimination).' Question: What happens when one 'does not associate with the myriad dharmas' (bù yǔ wàn fǎ wéi lǚ, not associating with all phenomena, transcending all duality)? The Master said: 'Draw your own belly yourself (a metaphor for taking responsibility for oneself).' Question: What is the turning point (zhuǎn shēn chù, the key point for enlightenment or change) for a student? The Master said: 'Sweeping the floor and watering the flowers (referring to practicing in daily life).' A monk asked: What is the intimate place (qīn qiè chù, the most real and close place to one's own nature) for a student? The Master said: 'Sleeping soundly on a pillow (referring to dwelling in the present moment, naturally).' A monk asked: What if it is not like this at all (zǒng bù rèn me, negating all the above states)? The Master said: 'The oriole sings on the ridge, and the flowers bloom in front of the rocks (referring to the natural and authentic state).' Question: What is the subtle opportunity (wēi miào zhī jī, the subtle opportunity that is difficult to express)? The Master said: 'Hearing the sound of monkeys calling across the mountains (referring to understanding indirectly rather than directly).' Question: How can one achieve 'not falling from the ancient and modern' (jīn gǔ bù zhuì, transcending time, the eternal and unchanging state)? The Master said: 'Like a stone, upright and clear; like jade, round and smooth.' Question: What is 'a melody of the Lián Quán Spring' (lián quán yī qǔ, Lián Quán, a legendary spring, a metaphor for incorruptible virtue; yī qǔ, a part of it)? The Master said: 'Tightness and looseness harmonize with each other.' Question: What is the mouth of a mendicant monk (nà sēng, referring to a practicing monk)? The Master said: 'Killing people without a knife (referring to using wisdom or words instead of violence).' Question: What are words of earnestness and sincerity (kǔ qiè zhī yán, referring to earnest and straightforward words)? The Master said: 'A tongue of bronze and teeth of iron (describing sharp and firm words).' The Master, ascending the hall, said: 'It is neither difficult nor easy, there is nowhere to hide even if you travel to the ends of the earth. The patched-robed Chan monks wander like smoke, but in the end, they do not leave the old marketplace (referring to one's original face). Buy a big steamed bun for three coins, and two people share one, do not break it apart.' The Master, ascending the hall, said: 'A flute without holes, an ox without a nose, who releases it? Who collects it?' After a moment of silence, he said: 'Dìng guāng Buddha (Dìng guāng fó) waves remotely in the golden land, and Zhì zhě Master (Zhì zhě dà shī) nods secretly in Jiānglíng.' The Master, ascending the hall, said: 'The oriole sings on the ridge, and the flowers bloom in front of the rocks, the fishing boat drifts with the current, and the shepherd boy plays the flute loudly. Bodhidharma (Dá mó zǔ shī) achieved nothing and silently returned to the West.' The Master then laughed loudly and said: 'Confused Chan monks still say they have lost their awl (a metaphor for losing something important).' The Master, ascending the hall, said: 'The source of Lián Quán Spring has all flavors complete. If someone does not understand, (what they see is only) the mountains are green and the water is clear (referring to being attached to appearances).' Chan Master Qīng guì of Nán huá Temple in Sháo Prefecture (Sháo zhōu Nán huá Qīng guì Chán shī)

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問。一大藏教。打頭一句如何。

師云。如是我聞。

僧曰。末尾一句如何。

師云。信受奉行。

師良久云。會么。

僧曰。不會。師便下座。無疾而逝。

南嶽高臺寺宣明佛印禪師

問。正法眼藏。涅槃妙心。便請拈出。師直上覷。

僧曰。人天有賴。

師云。金屑雖貴。

問。如何是祖師西來意。

師云。杖林山下水。多愛輥底流。

僧曰。學人不會。

師云。九月是重陽。

師云。動則隨波逐浪。不離步步道場。靜則把定封強。未有慈悲之手。二邊不涉。正在鬧林。到此進則是。退則是。良久。云。竹影掃階塵不動。月輪穿海浪無痕。

衡州花光寺元恭禪師

問。如何是道。

師云。通身無障礙。

僧曰。如何是道中人。

師云。來往任縱橫。

問。蓮華未出水時如何。

師云。枝葉甚分明。

僧曰。出水后如何。

師云。一任眾人觀。

僧曰。天地若教出。地塘焉敢藏。

師云。莫妄想。

問。兆象未生時如何。

師云。波斯讀梵書。

僧曰。生后如何。

師云。胡僧笑點頭。

僧曰。欲生未生時如

【現代漢語翻譯】 現代漢語譯本 問：全部的佛教經典（一大藏教），第一句話是什麼？ 禪師說：『如是我聞（Thus have I heard）。』 僧人問：最後一句是什麼？ 禪師說：『信受奉行（Believe, accept, and practice accordingly）。』 禪師沉默了很久，說：『明白了嗎？』 僧人說：『不明白。』禪師於是走下座位，沒有疾病就去世了。 南嶽高臺寺宣明佛印禪師 問：什麼是正法眼藏（The Treasury of the True Dharma Eye），涅槃妙心（The Wondrous Mind of Nirvana）？請您揭示出來。 禪師只是向上看。 僧人說：『人天都依賴您。』 禪師說：『金屑雖然珍貴。』 問：什麼是祖師西來意（The meaning of the Patriarch's coming from the West）？ 禪師說：『杖林山下的水，大多喜歡在水底流動。』 僧人說：『學人不明白。』 禪師說：『九月是重陽節。』 禪師說：『動的時候就隨波逐浪，不離每一步都是道場；靜的時候就緊緊把持，沒有慈悲的手。不涉及兩邊，正在熱鬧的樹林中。到了這裡，進也是，退也是。』沉默良久，說：『竹子的影子掃著臺階，塵土卻不動；月亮的影子穿過大海，卻沒有留下痕跡。』 衡州花光寺元恭禪師 問：什麼是道（The Way）？ 禪師說：『全身沒有障礙。』 僧人問：什麼是道中人（A person of the Way）？ 禪師說：『來來往往任憑縱橫。』 問：蓮花沒有出水的時候是什麼樣的？ 禪師說：『枝葉非常分明。』 僧人問：出水后是什麼樣的？ 禪師說：『任憑眾人觀看。』 僧人說：『天地如果讓它出來，地塘怎麼敢隱藏？』 禪師說：『不要妄想。』 問：兆象（Signs）還沒有產生的時候是什麼樣的？ 禪師說：『波斯人讀梵文書。』 僧人問：產生后是什麼樣的？ 禪師說：『胡人僧侶笑著點頭。』 僧人問：想要產生但還沒有產生的時候是什麼樣的？

【English Translation】 English version Question: Of the entire Tripitaka (一大藏教), what is the first sentence? The Master said: 'Thus have I heard (如是我聞).' The monk asked: What is the last sentence? The Master said: 'Believe, accept, and practice accordingly (信受奉行).' The Master was silent for a long time, then said: 'Do you understand?' The monk said: 'I do not understand.' The Master then stepped down from his seat and passed away without illness. Zen Master Xuanming Foyin of Gaotai Temple in Nanyue Question: What is the Treasury of the True Dharma Eye (正法眼藏), the Wondrous Mind of Nirvana (涅槃妙心)? Please reveal it. The Master simply looked upwards. The monk said: 'Humans and gods rely on you.' The Master said: 'Although gold dust is precious.' Question: What is the meaning of the Patriarch's coming from the West (祖師西來意)? The Master said: 'The water under Zhanglin Mountain, mostly loves to flow at the bottom.' The monk said: 'This student does not understand.' The Master said: 'September is the Double Ninth Festival.' The Master said: 'In movement, one follows the waves; not departing, each step is a sacred place. In stillness, one holds firmly, without a compassionate hand. Not involving either side, one is in the bustling forest. Arriving here, advancing is it, retreating is it.' After a long silence, he said: 'The bamboo's shadow sweeps the stairs, but the dust does not move; the moon's reflection pierces the sea, but leaves no trace.' Zen Master Yuangong of Huaguang Temple in Hengzhou Question: What is the Way (道)? The Master said: 'The whole body is without obstruction.' The monk asked: What is a person of the Way (道中人)? The Master said: 'Coming and going, free and unrestrained.' Question: What is it like when the lotus flower has not yet emerged from the water? The Master said: 'The branches and leaves are very distinct.' The monk asked: What is it like after it emerges from the water? The Master said: 'Let everyone observe it.' The monk said: 'If heaven and earth allow it to emerge, how dare the pond hide it?' The Master said: 'Do not妄想(engage in妄想, wild thoughts).' Question: What is it like when signs (兆象) have not yet arisen? The Master said: 'A Persian reads Sanskrit scriptures.' The monk asked: What is it like after they arise? The Master said: 'A barbarian monk smiles and nods.' The monk asked: What is it like when one wants to arise but has not yet arisen?

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何。

師云。洗足上漁船。

僧曰。全因今日也。

師云。梳頭不洗面。

楊州建隆禪院昭慶禪師

上堂云。臨濟于東勝身洲喝一喝。直至西衢耶尼人頭痛腦裂。東勝身洲人不知不覺。德山于南瞻部洲棒一棒。直至北郁單越人渾身痛癢。南瞻部洲人不知不覺。何故如此。臨濟之喝太速。德山之棒太長。遂拈拄杖云。且道山僧拄杖子長多少。試請定當看。

上堂云。始見新歲焂忽。早是二月初一。天氣濃談。百物和融。也擬舉個時節因緣與諸人商量。卻被帝釋與梵王在門外柳眼中努出頭來。先說偈言。褭褭飏輕絮。且逐風來去。相次走綿毬。休言道我絮。當時撞著阿修羅。把住云。任你絮忽逢西風吹渭水。落葉滿長安一句作么生道。於是帝釋縮頭。入柳眼中。良久。云。參。

蘄州三角山慧澤禪師

問。師登寶座。大眾側聆。師卓拄杖一下。

僧云。答即便答。又卓個什麼。

師云。百雜碎。

蘄州五祖曉常禪師

問。如何是宗乘中事。

師云。動唇吻得么。

問。如何是正法眼。

師云。揀擇得么。

問。如何是法身。

師云。道汝不會。得么。

問。蓮華未出水時如何。

師云。看不見。

【現代漢語翻譯】 何？ 禪師說：『洗完腳就上漁船。』 僧人說：『完全是因為今天啊。』 禪師說：『梳頭卻不洗臉。』

揚州建隆禪院昭慶禪師 上堂說法時說：『臨濟（Linji，禪宗大師）在東勝身洲（Purvavideha，四大部洲之一）喝一聲，直到西瞿耶尼洲（Aparagodaniya，四大部洲之一）的人都頭痛腦裂，而東勝身洲的人卻不知不覺。德山（Deshan，唐代禪宗大師）在南瞻部洲（Jambudvipa，四大部洲之一）打一棒，直到北郁單越洲（Uttarakuru，四大部洲之一）的人都渾身痛癢，而南瞻部洲的人卻不知不覺。』為什麼會這樣呢？臨濟的喝聲太快，德山的棒子太長。』於是拿起拄杖說：『那麼，山僧我的這根拄杖有多長呢？請大家來評定一下。』

上堂說法時說：『剛看到新年忽然過去，轉眼已是二月初一。天氣晴朗，萬物和諧。也想舉個時節因緣來和大家商量，卻被帝釋（Indra，佛教護法神）和梵王（Brahma，印度教和佛教的創世神）在門外的柳眼中探出頭來，先說了偈語：『柳絮輕揚，隨風飄蕩。』接著又跑來一個棉球，說：『別說我是柳絮。』當時撞見了阿修羅（Asura，一種好戰的神），抓住它說：『任你柳絮忽然被西風吹到渭水，落葉滿長安，這句話該怎麼說？』於是帝釋縮回了頭，躲進了柳眼中。』良久，說：『參！』

蘄州三角山慧澤禪師 問：『禪師登上寶座，大眾側耳傾聽，禪師用拄杖敲了一下。』 僧人說：『要回答就回答，又敲一下做什麼？』 禪師說：『百雜碎。』

蘄州五祖曉常禪師 問：『什麼是宗乘中的事？』 禪師說：『動嘴唇說得出來嗎？』 問：『什麼是正法眼？』 禪師說：『能分辨出來嗎？』 問：『什麼是法身？』 禪師說：『說你不會，可以嗎？』 問：『蓮花未出水時如何？』 禪師說：『看不見。』

【English Translation】 What? The Master said, 'Wash your feet and get on the fishing boat.' The monk said, 'It's all because of today.' The Master said, 'Comb your hair but don't wash your face.'

Chan Master Zhaoqing of Jianlong Monastery in Yangzhou Ascending the Dharma hall, he said, 'Linji (a Chan master) shouts once in Purvavideha (one of the four continents), causing headaches and brain splits for the people of Aparagodaniya (one of the four continents), while the people of Purvavideha are unaware. Deshan (a Chan master of the Tang Dynasty) strikes once in Jambudvipa (one of the four continents), causing itching all over the bodies of the people of Uttarakuru (one of the four continents), while the people of Jambudvipa are unaware.' Why is this so? Linji's shout is too fast, and Deshan's staff is too long.' Then, picking up his staff, he said, 'Tell me, how long is this staff of mine? Please determine it.'

Ascending the Dharma hall, he said, 'Having just seen the new year pass quickly, it is already the first day of the second month. The weather is mild, and all things are harmonious. I also intend to bring up a seasonal cause and condition to discuss with everyone, but Emperor Shakra (Indra, a Buddhist protector deity) and Brahma (a creator god in Hinduism and Buddhism) peek out from the willow eyes outside the door and first say a verse: 'The willow catkins flutter lightly, following the wind.' Then a cotton ball runs up and says, 'Don't say I'm a willow catkin.' At that time, it bumped into an Asura (a warlike deity), who grabbed it and said, 'Let you willow catkins suddenly be blown by the west wind to the Wei River, with fallen leaves filling Chang'an, how would you say this?' Then Emperor Shakra shrinks his head back into the willow eyes.' After a long while, he said, 'Investigate!'

Chan Master Huize of Triangle Mountain in Qizhou Asked, 'The Master ascends the precious seat, and the assembly listens attentively. The Master strikes the staff once.' The monk said, 'If you're going to answer, then answer. What's with the extra strike?' The Master said, 'A mixed mess.'

Chan Master Xiaochang of the Fifth Ancestor Monastery in Qizhou Asked, 'What is the matter within the Zen school?' The Master said, 'Can you speak of it?' Asked, 'What is the Eye of the True Dharma?' The Master said, 'Can you discern it?' Asked, 'What is the Dharmakaya?' The Master said, 'Is it okay to say you don't understand?' Asked, 'What is it like when the lotus flower has not yet emerged from the water?' The Master said, 'Invisible.'

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僧曰。出水后如何。

師云。清香滿路。

上堂云。一念信心一念佛。唸唸更非是別物。六門出入豈神通。一道光明無軌則。行亦行。坐亦坐。或語或笑非兩個。目下若也認得渠。青山萬里無寸草。

潭州大光應犀禪師

問。學人擬展拏雲手。未審師還許也無。

師云。清風搖翠柏。綠柳撼階前。

僧曰。若然者。千山鎖夜月。照破萬家門。

師云。明眼衲僧。

僧曰。打面還佗州土麥。唱歌須是帝鄉人。

師云。分明記取。

僧曰。放過一著。

師云。吽。

洪州興化法澄禪師

上堂云。云籠碧嶂。雨灑長空。百草斗青。千山競翠。遮那境界。華藏門開。處處善財。重重彌勒。交參主伴。更互敷揚。大悲無窮。度生不倦。大眾。還見彌勒么。良久。云。長憶江南三月里。鷓鴣啼處百花香。

南嶽法輪文昱禪師

問。如何是學人自己。

師云。兩腳蹈地。

僧曰。意旨如何。

師云。是你自己。僧禮拜。

師云。令人疑著。

上堂。以拄杖卓一卓。喝一喝。云。雪上加霜。眼中添屑。若也不會。北郁單越。

郢州芭蕉山仁珂禪師

上堂。拈拄杖云。凜凜威風。誰

【現代漢語翻譯】 現代漢語譯本 僧人問：『從水中出來之後會怎麼樣？』 禪師說：『清香瀰漫道路。』 禪師上堂說法時說：『一念生起信心，即是一念佛。唸唸之間，都不是其他別的東西。六根（六門）的出入，並非什麼神通，而是一道光明，沒有固定的法則。行走也是它，坐著也是它，或說話或微笑，都不是兩個不同的東西。如果當下就能認識它，那麼即使是萬里的青山，也找不到一根草。』 潭州大光應犀禪師 僧人問：『學人想要展現撥開雲霧的手，不知禪師是否允許？』 禪師說：『清風搖動翠綠的柏樹，綠柳搖曳在臺階前。』 僧人說：『如果這樣，那麼千山都被夜月鎖住，卻能照亮萬戶人家。』 禪師說：『真是明眼的衲僧（指有見地的僧人）。』 僧人說：『磨面還用他州的麥子，唱歌必須是帝鄉的人。』 禪師說：『要分明地記住。』 僧人說：『放過一著。』 禪師說：『吽。』 洪州興化法澄禪師 禪師上堂說法時說：『雲彩籠罩著碧綠的山峰，雨水灑落在廣闊的天空。百草爭相展現青翠，千山競相呈現碧綠。這是遮那（Vairochana，毗盧遮那佛）的境界，華藏世界的大門敞開。處處都是善財（Sudhana，善財童子），重重都是彌勒（Maitreya，彌勒菩薩）。相互交錯參與，互相闡揚佛法。大悲之心無窮無盡，度化眾生永不疲倦。各位，你們見到彌勒了嗎？』停頓良久，說：『常常憶起江南三月的美好景色，鷓鴣啼叫的地方，百花盛開，香氣撲鼻。』 南嶽法輪文昱禪師 僧人問：『什麼是學人自己的本來面目？』 禪師說：『兩腳踩在地上。』 僧人說：『這是什麼意思？』 禪師說：『就是你自己的本來面目。』僧人禮拜。 禪師說：『令人產生疑惑。』 禪師上堂說法。用拄杖敲擊一下，喝一聲，說：『雪上加霜，眼中添灰。如果還不明白，那就如同身處北郁單越（Uttarakuru，北俱盧洲）。』 郢州芭蕉山仁珂禪師 禪師上堂說法。拿起拄杖說：『凜凜的威風，是誰？』

【English Translation】 English version A monk asked: 'What happens after coming out of the water?' The Master said: 'A clear fragrance fills the road.' The Master, addressing the assembly, said: 'One thought of faith is one thought of Buddha. Thought after thought, it is nothing other than this. The comings and goings of the six senses (six gates) are not supernatural powers, but a single light without fixed rules. Walking is it, sitting is it, speaking or laughing are not two separate things. If you can recognize it right now, then even in ten thousand miles of green mountains, there is not a single blade of grass.' Chan Master Da Guang Yingxi of Tanzhou A monk asked: 'This student intends to display the hand that grasps the clouds. I wonder if the Master will allow it?' The Master said: 'A clear breeze sways the verdant cypress, green willows shake before the steps.' The monk said: 'If that is so, then a thousand mountains are locked by the night moon, yet it illuminates ten thousand homes.' The Master said: 'A clear-eyed monastic (referring to a monk with insight).' The monk said: 'To grind flour, one still uses wheat from another state; to sing, one must be a person from the imperial homeland.' The Master said: 'Clearly remember this.' The monk said: 'Letting go of one move.' The Master said: 'Hum.' Chan Master Facheng of Xinghua in Hongzhou The Master, addressing the assembly, said: 'Clouds envelop the green peaks, rain sprinkles the vast sky. A hundred grasses compete in greenness, a thousand mountains vie in verdancy. This is the realm of Vairochana (遮那, the Illuminating One), the gate of the Avatamsaka (華藏) world opens. Everywhere is Sudhana (善財, the Youth Sudhana), layer upon layer is Maitreya (彌勒, the Future Buddha). They intermingle as host and guest, mutually expounding the Dharma. Great compassion is boundless, tirelessly saving beings. Everyone, have you seen Maitreya?' After a long pause, he said: 'I often recall the third month in Jiangnan, where the partridges sing and a hundred flowers bloom with fragrance.' Chan Master Wenyu of Falun in Nanyue A monk asked: 'What is this student's own self?' The Master said: 'Two feet treading on the ground.' The monk said: 'What is the meaning of this?' The Master said: 'It is your own self.' The monk bowed. The Master said: 'It causes people to be suspicious.' The Master, addressing the assembly, struck the ground once with his staff and shouted once, saying: 'Adding frost to snow, adding dust to the eyes. If you still don't understand, it's like being in Uttarakuru (北郁單越, the Northern Kurus).' Chan Master Renke of Mount Bazhao in Yingzhou The Master, addressing the assembly, raised his staff and said: 'A stern and awe-inspiring presence, who is it?'

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敢正覷。畫斷葛藤。向什麼處出氣。到遮里。放開捏聚。把定放行。說什麼德山．臨濟。直教齊立下風。若是影響異流。且去尋言逐句。終無了日。眾中莫有知音者么。出來證據。若無。看山僧遮一解。遂拋下拄杖。

黃檗積翠永庵主

示眾云。山僧住此庵來。無禪可說。無法可傳。亦無差珍異寶。祗收得續火柴頭一個。留與後人。令他煙𦦨不絕。火光長明。遂以拂子擲下。時有僧就地拈來。向口邊吹一吹。

師便喝云。誰知續火柴頭從遮漢邊煙消火滅去。乃拂袖歸庵。僧吐舌而去。

洪州黃龍山自慶禪師

問。深臥白雲即不問。祖意西來事若何。

師云。昨日今朝事不同。

僧曰。今朝得聞于未聞。

師云。語是心苗。

問。臨濟行喝。德山行棒。和尚如何。

師云。二俱不用。

僧曰。龍得水時添意氣。

師云。透龍門事作么生。

僧曰。虎逢山色長威獰。師便喝。

信州靈鷲慧覺禪師

問。禪客相逢只彈指。此心能有幾人知。如何是此心。

師云。誰教恁么問。

僧曰。新長老不可莽鹵。

師云。放你三十棒。

問。如何是桃花境。

師云。石上仙蹤千古在。檻前山水四時流。

【現代漢語翻譯】 現代漢語譯本 要敢於真正地直面。徹底斬斷葛藤（糾纏不清的思緒）。向哪裡發泄氣息呢？到了這裡，要放開收攏，把握住放開和收攏的時機。說什麼德山（Deshan，唐代禪師）、臨濟（Linji，唐代禪師）？直接讓他們都立於下風。如果是受外在影響而產生的異端邪說，那就去尋章摘句，永遠沒有了結的時候。大眾之中莫非沒有知音的人嗎？出來證明一下。如果沒有，就看看山僧我的這一番解釋。於是扔下拄杖。

黃檗積翠永庵主（Huangbo Jicui Yong'an Master，人名）

開示大眾說：『山僧我住在這庵里以來，沒有什麼禪可說，沒有什麼法可傳，也沒有什麼稀奇珍貴的寶貝。只是收留了一個續火的柴頭，留給後人，讓他們煙火不絕，火光長明。』於是把拂子扔下。當時有個僧人就地撿起來，向嘴邊吹一吹。

師父便呵斥道：『誰知道續火的柴頭從這漢邊煙消火滅了。』於是拂袖回到庵里。僧人吐舌頭離開了。

洪州黃龍山自慶禪師（Hongzhou Huanglong Mountain Ziqing Chan Master，人名）

問：『深臥白雲就不問了，祖師西來（Bodhidharma's arrival from the West）的意義是什麼？』

師父說：『昨天和今天的事情不一樣。』

僧人說：『今天聽到了以前沒聽過的。』

師父說：『語言是心之苗。』

問：『臨濟（Linji）慣用棒喝，德山（Deshan）慣用棒打，和尚您怎麼樣？』

師父說：『兩者都不用。』

僧人說：『龍得到水時更加意氣風發。』

師父說：『過了龍門（Dragon Gate）之後要做什麼？』

僧人說：『老虎遇到山色更顯威猛猙獰。』師父便呵斥。

信州靈鷲慧覺禪師（Xinzhou Lingjiu Huijue Chan Master，人名）

問：『禪客相逢只是彈指，這顆心能有幾人知道？什麼是這顆心？』

師父說：『誰教你這麼問的？』

僧人說：『新來的長老不要這麼魯莽。』

師父說：『放你三十棒。』

問：『什麼是桃花境？』

師父說：『石上的仙人軌跡千古猶在，欄桿前的山水四季流淌。』

【English Translation】 English version Dare to look directly. Cut off the 'Gateng' (葛藤) completely (entangling thoughts). Where to vent your breath? Having arrived here, release and gather, seize the moment to release and let go. What are you saying about Deshan (德山, a Chan master of the Tang Dynasty) and Linji (臨濟, a Chan master of the Tang Dynasty)? Directly make them stand downwind. If it is an alien flow influenced by external factors, then go searching for words and sentences, and there will never be an end. Among the crowd, is there no one who understands? Come out and prove it. If not, look at this explanation of the mountain monk. Then he threw down his staff.

Huangbo Jicui Yong'an Master (黃檗積翠永庵主, a person's name)

Instructing the public, he said: 'Since this mountain monk has lived in this hermitage, there is no Chan to speak of, no Dharma to transmit, and no rare and precious treasures. I have only collected a fire-kindling stick, leaving it to future generations, so that their smoke and fire will never be extinguished, and the firelight will always be bright.' Then he threw down the whisk. At that time, a monk picked it up from the ground and blew on it near his mouth.

The master then shouted: 'Who knows that the fire-kindling stick has vanished from this man's side?' Then he brushed his sleeves and returned to the hermitage. The monk stuck out his tongue and left.

Hongzhou Huanglong Mountain Ziqing Chan Master (洪州黃龍山自慶禪師, a person's name)

Asked: 'Deeply sleeping in the white clouds is not asked, what is the meaning of Bodhidharma's arrival from the West (祖意西來)?'

The master said: 'Yesterday's and today's affairs are different.'

The monk said: 'Today I have heard what I have not heard before.'

The master said: 'Language is the sprout of the mind.'

Asked: 'Linji (臨濟) is accustomed to shouting, Deshan (德山) is accustomed to using the stick, what about you, Master?'

The master said: 'Neither is used.'

The monk said: 'When the dragon gets water, it becomes more spirited.'

The master said: 'What to do after passing through the Dragon Gate (龍門)?'

The monk said: 'When the tiger encounters the mountain scenery, it grows more fierce and ferocious.' The master then shouted.

Xinzhou Lingjiu Huijue Chan Master (信州靈鷲慧覺禪師, a person's name)

Asked: 'When Chan practitioners meet, they only snap their fingers. How many people know this mind? What is this mind?'

The master said: 'Who told you to ask like that?'

The monk said: 'The new elder should not be so rash.'

The master said: 'I'll give you thirty blows.'

Asked: 'What is the peach blossom realm?'

The master said: 'The traces of immortals on the stone have been there for thousands of years, and the mountains and rivers in front of the railing flow in all four seasons.'

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僧曰。如何是境中人。

師云。羽客不知何處去。靈云依舊獨徘徊。

師云。大眾。百千三昧。無量妙義。盡在諸人腳跟下。各請自家回互取。會么。回互不回互。認取歸家路。智慧為橋樑。柔和作依怙。居安則慮危。在樂須知苦。君不見龐居士黃金拋卻如糞土。父子團圞頭。共說無生語。無生語。仍記取。九夏雪花飛。三冬汗如雨。

蘄州石鼓洞珠禪師

上堂云。問答既多。去道轉遠。何也。道不屬知。知是妄覺。道不屬見。見是眼睛。眼睛不明。觸事崢嶸。聯環不斷。為生死根。若不直向太虛之外。自然情念頓忘。真心獨露。如斯說話。俯為下根。道友相逢。無可不可。坐則十方俱隱。行則六趣隨緣。語則出口成言。默則三災不撓。然雖如是。須知有轉身一路。眾中莫有轉得身者么。出來證據。若無。山僧今日失利。

舒州宿松靈隱寺德滋山主

蜀人也。自住院二十年。每日獨自上堂云。朝朝相似。日日一般。祗遮便是。更莫別求。

元豐六年十月四日。升堂集眾。良久。云。會么。眾無語。師儼然而逝。

建中靖國續燈錄卷第十三

都勾當藏主沙門　靈肇。

都勸首住持傳法沙門　普明。

同勾當住聖泉寺傳法沙門　紹登。

【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是境中人？』 禪師說：『羽客不知去了何處，靈云依舊獨自徘徊。』 禪師說：『各位，百千三昧（samadhi，正定），無量妙義，盡在各位的腳下。各自請自家體會領悟。明白嗎？體會還是不體會？認清歸家的路。智慧是橋樑，柔和是依靠。居安思危，享樂時要知道苦。你們沒看見龐居士把黃金拋棄得像糞土一樣嗎？父子團聚，共同談論無生之理。無生之理，仍然要記住。九夏天降雪花飛舞，三冬酷暑汗如雨下。』 蘄州石鼓洞珠禪師 上堂說法時說：『問答越多，離道越遠。為什麼呢？道不屬於知，知是虛妄的覺悟。道不屬於見，見是眼睛。眼睛不明亮，接觸事物就崢嶸突兀，像連環一樣無法斷絕，成為生死的根源。如果不直接向太虛之外探求，自然情念頓然忘卻，真心獨自顯露。』這樣說話，是遷就下等根器的人。道友相逢，無所不可。坐著，則十方世界都隱沒；行走，則六道眾生隨順因緣。說話，則出口成章；沉默，則三災不侵擾。雖然如此，要知道還有轉身的一條路。各位當中有能轉身的人嗎？出來證明。如果沒有，山僧我今天就失敗了。 舒州宿松靈隱寺德滋山主 是四川人。自從住持寺院二十年，每天獨自上堂說法：『每天都相似，每天都一樣。這就是了，不要再另外尋求。』 元豐六年十月四日，升堂聚集大眾。過了很久，說：『明白嗎？』大眾沒有說話。禪師安詳地去世了。 建中靖國續燈錄卷第十三 都勾當藏主沙門 靈肇（Ling Zhao）。 都勸首住持傳法沙門 普明（Pu Ming）。 同勾當住聖泉寺傳法沙門 紹登（Shao Deng）。

【English Translation】 English version A monk asked: 'What is a person in the realm?' The Master said: 'The hermit has gone, no one knows where; Lingyun (name of a person) still wanders alone.' The Master said: 'Everyone, hundreds of thousands of samadhis (samadhi, concentration), immeasurable wonderful meanings, are all under your feet. Each of you, please realize and understand them for yourselves. Do you understand? Understand or not understand? Recognize the way home. Wisdom is the bridge, gentleness is the reliance. When living in peace, be mindful of danger; when enjoying pleasure, know suffering. Haven't you seen that Layman Pang (name of a person) discarded gold like dirt? Father and son reunited, together discussing the principle of no-birth. The principle of no-birth, still remember it. In the ninth summer, snowflakes fly; in the third winter, sweat pours like rain.' Zen Master Zhuzhu of Shigu Cave in Qizhou When giving a Dharma talk in the hall, he said: 'The more questions and answers, the further away from the Dao. Why? The Dao does not belong to knowing; knowing is false awareness. The Dao does not belong to seeing; seeing is the eye. If the eye is not clear, contact with things becomes rugged and uneven, like a chain that cannot be broken, becoming the root of birth and death. If you do not directly seek beyond the great void, naturally emotional thoughts will be instantly forgotten, and the true mind will appear alone.' Speaking like this is to accommodate those of inferior capacity. When fellow practitioners meet, anything is permissible. Sitting, the ten directions are hidden; walking, the six realms follow conditions. Speaking, words become eloquent; silent, the three calamities do not disturb. Although it is like this, know that there is still a way to turn around. Is there anyone among you who can turn around? Come out and prove it. If not, this monk will fail today.' Mountain Master Dezi of Lingyin Temple in Susong, Shuzhou He was from Sichuan. Since becoming the abbot of the temple for twenty years, he gave Dharma talks alone in the hall every day: 'Every day is similar, every day is the same. This is it; do not seek elsewhere.' On the fourth day of the tenth month of the sixth year of Yuanfeng, he ascended the hall and gathered the assembly. After a long time, he said: 'Do you understand?' The assembly was silent. The Zen Master passed away peacefully. Continued Records of the Lamp of Jianzhong Jingguo, Volume Thirteen Shramana Ling Zhao (Ling Zhao), in charge of the treasury. Shramana Pu Ming (Pu Ming), the chief promoter and abbot who transmits the Dharma. Shramana Shao Deng (Shao Deng), in charge of the Holy Spring Temple and transmits the Dharma.

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勸首應賢良方正能直言極諫科陽晹。

朝請丈夫知福州軍州兼管內勸農事。

兌福建路丘馬鈐轄柱國借柴王祖道。

請主參知政事元絳。

證會　靈應侯王。 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十四　　　［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十三世

洪州翠巖山可真禪師法嗣

東京大相國寺智海禪院真如禪師

諱慕喆。姓聞氏。撫州臨川人也。齠齔依建昌軍永安院圓覺大師出家受具。后弊衣糲食。介然不群。勵志遊方。遍參宗匠。晚造翠巖真禪師法席。投機去契。推為上首。始住嶽麓大溈。晚奉詔旨住智海禪院。

開堂日　　哲宗皇帝遣中使降香。師謝　恩畢。登座。拈香祝延　聖壽罷。乃敷坐。法雲大通禪師白槌竟。師召大眾云。龍樓鳳閣。瑞氣凝空。五路三街。和風習習。如未相悉。流佈去也。祖師西來。直指人心。見性成佛。況在會四眾儘是祖師指出底人。還信得及么。若信得及。天上天下隨處建立。隨處利生。出沒卷舒。縱橫應用。其或未然。何妨致問。

問。香菸馥郁。海眾云致。為　國開堂。如何舉唱。

【現代漢語翻譯】 現代漢語譯本 勸請首座應賢良方正能直言極諫科的陽晹（人名）。 朝請大夫知福州軍州兼管內勸農事。 兌福建路丘馬鈐轄柱國借柴王祖道（人名）。 請主參知政事元絳（人名）。 證會靈應侯王（神名）。 《建中靖國續燈錄》卷第十四 東京法雲禪寺住持傳法佛國禪師(臣)惟白 輯 對機門 南嶽懷讓禪師第十三世 洪州翠巖山可真禪師法嗣 東京大相國寺智海禪院真如禪師 法名慕喆，姓聞氏，撫州臨川人。年幼時在建昌軍永安院跟隨圓覺大師出家受戒。之後生活簡樸，與衆不同，立志遊歷四方，遍訪名師。晚年拜訪翠巖真禪師，因投機而深得器重，被推為上首。最初住在嶽麓大溈，後來奉皇帝詔令住持智海禪院。 開堂之日，哲宗皇帝派遣中使送來香火。禪師謝恩完畢，登上法座。拈香祝願皇帝聖壽無疆后，鋪設坐具。法雲大通禪師敲槌完畢，禪師對大眾說：『龍樓鳳閣，瑞氣凝空；五路三街，和風習習。如果還不瞭解，就讓它流佈開去。祖師西來，直指人心，見性成佛。更何況在座的各位都是祖師指出的人，還相信得及嗎？如果相信得及，天上天下隨處建立，隨處利生，出沒卷舒，縱橫應用。如果還不明白，不妨提問。』 問：『香菸馥郁，海眾雲集，為國家開堂，該如何說法？』

【English Translation】 English version Inviting Shouzu Ying, who is virtuous, upright, able to speak frankly and offer extreme remonstrance, Ke Yangyang (person's name). Chaoqing Dafu (official title) knows Fuzhou Junzhou and concurrently manages agricultural affairs within the jurisdiction. Dui Fujian Road Qiuma Qianxia Zhuguo borrows Chai Wang Zudao (person's name). Inviting the chief to participate in political affairs, Yuan Jiang (person's name). Witnessing the assembly, the Spirit Responding Marquis Wang (deity's name). Continued Records of the Lamp during the Jianzhong Jingguo Era, Volume 14 Compiled by Weibai, the Buddhist Country Zen Master who is the Abbot of Fayun Zen Temple in Tokyo (臣). The Confrontation Gateway The Thirteenth Generation of Zen Master Huairang of Nanyue Dharma Successor of Zen Master Kezhen of Cuiyan Mountain in Hongzhou Zen Master Zhenru of Zhihai Zen Monastery in Daxiangguo Temple, Tokyo His dharma name was Muzhe, his surname was Wen, and he was a native of Linchuan, Fuzhou. In his youth, he left home and received ordination at Yong'an Monastery in Jianchang Army under the guidance of Great Master Yuanjue. Afterwards, he lived a simple life, distinct from others, and aspired to travel far and wide, visiting famous teachers everywhere. In his later years, he visited Zen Master Zhen of Cuiyan, and because of his affinity, he was deeply valued and promoted to be the head disciple. He initially resided at Dayi of Yuelu, and later, upon imperial decree, he became the abbot of Zhihai Zen Monastery. On the day of the opening ceremony, Emperor Zhezong sent a eunuch to present incense. The Zen master thanked the emperor and ascended the Dharma seat. After offering incense and wishing the emperor a long life, he spread out his seat. After Zen Master Datong of Fayun finished striking the gavel, the Zen master said to the assembly: 'Dragon towers and phoenix pavilions, auspicious air condenses in the sky; five roads and three streets, gentle breezes blow. If you still don't understand, let it spread out. The Patriarch came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Moreover, all of you present here are people pointed out by the Patriarch, do you believe it? If you believe it, establish everywhere in heaven and earth, benefit sentient beings everywhere, appearing and disappearing, contracting and expanding, applying freely. If you still don't understand, feel free to ask.' Question: 'The fragrance of incense is rich, and the assembly gathers like clouds. How should the Dharma be preached for the country's opening ceremony?'

---

師云。　皇風蕩蕩。

僧曰。青山藏不得。明月卻相容。

師云。　帝道平平。

僧曰。憑師一滴曹溪水。四海為霖報　我皇。

師云。真個。

問。大法從來倚　聖明。此日遭逢有道君。如何是有道君。

師云。坐致太平。

僧曰。八方無一事。四海有歌謠。

師云。不妨道著。

問。太平一曲。四海咸聞。不落宮商。如何舉唱。

師云。一二三四五。

僧曰。木人嶺上輕吹處。石女溪邊暗點頭。

師云。罕遇知音。

僧曰。爭柰瑞氣流沙界。和風滿　帝城。

師云。伶利衲僧。

師云。若論此事。豈在如斯一問一答以順機器。諸祖妙道即不然也。何故。輝騰世界。迥絕見知。涵蓋相應。絲毫不漏。當人分上。各自圓成。亙古亙今。無增無減。有佛無佛。性相常如。以此舉揚。上答　皇恩。久立眾慈。伏惟珍重。

問。趙州庭柏。意旨如何。

師云。夜來風色緊。孤客已先寒。

僧曰。先師無此語。又作么生。

師云。行人始知苦。

僧曰。十載走紅塵。今朝獨露身。

師云。雪上加霜。

問。如何是城裡佛。

師云。萬人叢里不插標。

僧曰。

【現代漢語翻譯】 現代漢語譯本：

師父說：『皇家的恩澤浩蕩無邊。』 僧人說：『青山無法將其隱藏，明月卻能與之相容。』 師父說：『帝王的統治公平正直。』 僧人說：『憑藉禪師您一滴曹溪（Caoxi，禪宗六祖慧能弘法的地點）之水，就能使四海普降甘霖，報答我皇上的恩德。』 師父說：『真是這樣。』 問：『大法向來依靠聖明的君主，今日有幸遇到有道的君王。什麼是「有道君」呢？』 師父說：『端坐著就能帶來太平。』 僧人說：『四面八方沒有戰事，天下百姓歌唱歡謠。』 師父說：『不妨這樣說。』 問：『太平的樂曲，天下都聽聞了。不落入宮商角徵羽的音律，該如何演奏歌唱呢？』 師父說：『一二三四五。』 僧人說：『木頭人（木人，指沒有情感的人）在山嶺上輕輕吹奏，石女（石女，指沒有生育能力的女子）在溪邊暗自點頭。』 師父說：『難得遇到知音。』 僧人說：『怎奈吉祥的瑞氣流遍沙漠邊境，溫和的春風吹滿帝王的都城。』 師父說：『聰明的僧人。』 師父說：『如果談論這件事，難道只在于這樣一問一答來順應機緣嗎？諸位祖師的玄妙之道並非如此。為什麼呢？光明照耀世界，迥然超越見解和認知。完全覆蓋，相應合拍，沒有絲毫遺漏。在每個人的本分上，各自圓滿成就。亙古至今，沒有增加也沒有減少。無論有佛還是沒有佛，自性與現象始終如常。用這些來弘揚佛法，上可報答皇上的恩德，長久地利益大眾。希望大家珍重。』 問：『趙州（Zhaozhou，禪宗祖師趙州從諗）的庭院柏樹，意旨是什麼？』 師父說：『夜裡風聲緊，獨自的旅客已經感到寒冷。』 僧人說：『先師沒有這樣的話，又該怎麼說呢？』 師父說：『趕路的人才開始知道苦。』 僧人說：『十年來奔走于紅塵俗世，今天獨自顯露自身。』 師父說：『雪上加霜。』 問：『什麼是城裡的佛？』 師父說：『在萬人叢中不插標立異。』 僧人說：

【English Translation】 English version:

The Master said, 'The Emperor's grace is vast and boundless.' The monk said, 'Green mountains cannot conceal it, but the bright moon accommodates it.' The Master said, 'The Emperor's way is fair and just.' The monk said, 'Relying on a drop of your Caoxi (Caoxi, the place where Huineng, the Sixth Patriarch of Zen Buddhism, propagated the Dharma) water, Master, it can cause abundant rain to fall on the four seas, repaying the kindness of my Emperor.' The Master said, 'Indeed.' Asked, 'The Great Dharma has always relied on the wise ruler; today, we are fortunate to encounter a virtuous monarch. What is a 'virtuous monarch'?' The Master said, 'Sitting still, he brings about peace.' The monk said, 'In the eight directions, there is no war; throughout the four seas, there are songs and ballads.' The Master said, 'It doesn't hurt to say it.' Asked, 'The melody of peace is heard throughout the four seas. Without falling into the musical notes of gong, shang, jue, zhi, and yu, how should it be performed and sung?' The Master said, 'One, two, three, four, five.' The monk said, 'The wooden man (wooden man, referring to someone without emotions) lightly plays on the mountain ridge, and the stone woman (stone woman, referring to a woman without the ability to bear children) secretly nods by the stream.' The Master said, 'Rarely encountered is a kindred spirit.' The monk said, 'How can it be helped that auspicious aura flows throughout the desert borders, and gentle breezes fill the Emperor's city?' The Master said, 'A clever monk.' The Master said, 'If we discuss this matter, is it merely about answering questions to suit the occasion? The wondrous path of the ancestral teachers is not like this. Why? Light shines throughout the world, far beyond seeing and knowing. Completely covering, corresponding and harmonizing, without the slightest omission. In each person's role, each is perfectly complete. From beginningless time to endless time, there is no increase and no decrease. Whether there is a Buddha or not, the nature and phenomena are always the same. Using these to propagate the Dharma, above, we can repay the Emperor's kindness, and for a long time, benefit all beings. I hope everyone cherishes this.' Asked, 'What is the meaning of Zhaozhou's (Zhaozhou, Zen master Zhaozhou Congshen) cypress tree in the courtyard?' The Master said, 'Last night, the wind was strong, and the solitary traveler already felt cold.' The monk said, 'The former master did not have these words; what else can be said?' The Master said, 'The traveler is just beginning to know suffering.' The monk said, 'For ten years, I have wandered in the red dust of the world; today, I alone reveal myself.' The Master said, 'Adding frost to snow.' Asked, 'What is the Buddha in the city?' The Master said, 'Not planting a sign to be different in the crowd of ten thousand people.' The monk said:

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如何是村裡佛。

師云。泥豬疥狗。

僧曰。如何是山裡佛。

師云。絕人往還。

僧曰。如何是教外別傳。

師云。翻譯不出。

問。牛頭未見四祖時如何。

師云。寒毛卓豎。

僧曰。見后如何。

師云。額頭汗出。

上堂。拈拄杖云。智海拄杖。或作金剛王寶劍。或作踞地師子。或作探竿影草。或不作拄杖用。諸人還相委悉么。若也悉去。如龍得水。似虎靠山。出沒卷舒。縱橫應用。如未相悉。大似日中逃影。

上堂云。捫空追響。勞汝心神。夢覺覺非。竟有何事。德山老人在你諸人眉毛眼睫上。諸人還覺么。若也覺去。夢覺覺非。若也未覺。捫空追響。終無了日。直饒向遮里倜儻分明。猶是梯山入貢。還有獨遊方外者么。良久。云。且莫詐明頭。參。

上堂云。山僧本無積畜。且得粥足飯足。困來即便打睡。一任東卜西卜。

上堂云。看風使帆。諸人盡知。斬釘截鐵。要在當機。且道不傷物義一句作么生道。良久。云。舉頭天外看。誰是個中人。參。

師于紹聖二年十月初八日寫偈云。

昨夜三更。風雷忽作。

雲散長空。前溪月落。

偈畢。坐逝。茶毗燼餘。睛目爪齒堅然如故。分葬于京譚二

【現代漢語翻譯】 現代漢語譯本 問：什麼是村裡的佛？ 師父說：『泥做的豬，生疥瘡的狗。』 僧人問：什麼是山裡的佛？ 師父說：『人跡罕至。』 僧人問：什麼是教外別傳？ 師父說：『無法翻譯。』 問：牛頭（指牛頭法融禪師）未見四祖（指道信禪師）時如何？ 師父說：『寒毛直豎。』 僧人問：見后如何？ 師父說：『額頭冒汗。』 上堂說法，師父拿起拄杖說：『這智海（指師父自己）的拄杖，有時作為金剛王寶劍，有時作為踞地雄獅，有時作為探竿影草（比喻試探），有時不作為拄杖使用。各位是否明白？如果明白了，就像龍得到了水，似虎依靠了山，出沒卷舒，縱橫應用。如果還不明白，就像在太陽底下逃避自己的影子。』 上堂說法，師父說：『在虛空中捕捉迴響，徒勞你們的心神。夢醒之後發覺以前的覺悟是錯誤的，究竟有什麼意義呢？德山老人（指德山宣鑒禪師）就在你們各位的眉毛眼睫上，你們感覺到了嗎？如果感覺到了，夢醒之後發覺以前的覺悟是錯誤的。如果還沒有感覺到，就像在虛空中捕捉迴響，永遠沒有停止的時候。即使在這裡非常明白，也還是像梯山入貢（比喻歷盡艱辛）。還有獨自在世俗之外遊歷的人嗎？』停頓了很久，說：『暫且不要裝作明白的樣子，參！』 上堂說法，師父說：『山僧我本來就沒有積蓄，只是能夠粥飯充足。困了就睡覺，任憑別人說三道四。』 上堂說法，師父說：『看風使舵，各位都知道。斬釘截鐵，關鍵在於把握時機。那麼，不傷害事物本性的一句話該怎麼說呢？』停頓了很久，說：『抬頭向天外看，誰是其中的人？參！』 師父在紹聖二年十月初八日寫下偈語： 『昨夜三更，風雷突然大作。 雲彩消散，長空晴朗，前溪的月亮落下。』 寫完偈語，師父坐化圓寂。火化后，剩下的骨灰中，眼睛、指甲和牙齒依然堅固如初。分別安葬在京兆和潭州兩地。

【English Translation】 English version Question: What is the Buddha in the village? The Master said: 'A mud pig, a mangy dog.' A monk asked: What is the Buddha in the mountains? The Master said: 'Where people rarely go.' A monk asked: What is the special transmission outside the teachings? The Master said: 'Cannot be translated.' Question: How was Niu-tou (Niutou Farong Chan Master) before he met the Fourth Patriarch (Daoxin Chan Master)? The Master said: 'Hair standing on end.' The monk asked: How was he after meeting him? The Master said: 'Sweat on his forehead.' In an elevated Dharma talk, the Master picked up his staff and said: 'This Zhihai's (referring to the Master himself) staff, sometimes acts as the Vajra King's precious sword, sometimes as a crouching lion, sometimes as a probing pole (a metaphor for testing), and sometimes it is not used as a staff. Do you all understand? If you understand, it is like a dragon obtaining water, like a tiger relying on a mountain, appearing and disappearing, expanding and contracting, applying it freely. If you do not understand, it is like running from your shadow in the sun.' In an elevated Dharma talk, the Master said: 'Chasing after echoes in the void, wasting your mind and spirit. After awakening from a dream, realizing that the previous awakening was wrong, what is the meaning of it all? Old Man Deshan (referring to Deshan Xuanjian Chan Master) is right on your eyebrows and eyelashes, do you feel it? If you feel it, after awakening from a dream, realize that the previous awakening was wrong. If you have not felt it, it is like chasing after echoes in the void, never ending. Even if you are very clear here, it is still like climbing a mountain to offer tribute (a metaphor for going through hardships). Is there anyone who wanders alone outside the mundane world?' After a long pause, he said: 'Don't pretend to be enlightened, contemplate!' In an elevated Dharma talk, the Master said: 'This mountain monk originally has no savings, but is able to have enough congee and rice. When I am sleepy, I simply go to sleep, letting others gossip.' In an elevated Dharma talk, the Master said: 'Steering the boat according to the wind, you all know. Cutting through nails and iron, the key is to seize the opportunity. Then, how should one say a sentence that does not harm the nature of things?' After a long pause, he said: 'Raise your head and look beyond the sky, who is the person within it? Contemplate!' The Master wrote a verse on the eighth day of the tenth month of the second year of Shaosheng: 'Last night at midnight, wind and thunder suddenly arose. The clouds dispersed, the long sky cleared, and the moon set over the front stream.' After writing the verse, the Master sat and passed away. After cremation, among the remaining ashes, the eyes, nails, and teeth were still as firm as before. They were buried separately in Jingzhao and Tanzhou.

---

塔。余如大丞相曾公佈塔銘。

南嶽西林崇奧禪師

問。一問一答。賓主歷然。不問不答。如何辨別。

師云。坐底坐。立底立。

僧曰。便恁么會時如何。

師云。舌拄腭。僧禮拜。

師云。不得諱卻。

師云。南斗六。北斗七。波斯眼睛黑似漆。堪笑峰前檜與松。被風吹動鳴飋飋。更有一灣流水清。接竹引來鬧啾唧。鬧啾唧。觀音普賢共相揖。共相揖。日日日從東畔出。㘞。是什麼說話。良久。云。波斯鼻孔長三尺。

袁州楊岐山方會禪師法嗣

舒州白雲山海會院守端禪師

衡陽周氏子也。生而異相。遂捨出家。篤志參玄。勤詢學問。法悟楊岐。名播宗席。語要頌古。諸方盛傳。今也雖亡。道風益扇。

開堂日。上首白槌竟。師顧視左右云。便恁么散去。自古自今如麻似粟。若言更有如何若何。曹溪一路平沉。從上諸聖皆向火焰里垂手。只要諸人眼橫鼻直。眾中莫有垂手者么。出來辨看。

問。欲行千里。一步為初。如何是最初一步。

師云。過遮邊來。

僧曰。謂言侵早起。更有夜行人。

師云。未敢相許。僧便喝。

師云。咦。

問。二師相見。合談何事。

師云。六耳不同謀。

【現代漢語翻譯】 現代漢語譯本 塔。其餘的就像大丞相曾公佈的塔銘一樣。

南嶽西林崇奧禪師

問：一問一答，賓主分明。不問不答，如何辨別？

師父說：『坐著的就坐著，站著的就站著。』

僧人說：『如果這樣理解，怎麼樣？』

師父說：『舌頭抵住上顎。』僧人禮拜。

師父說：『不得隱瞞。』

師父說：『南斗六星，北斗七星，波斯（Persian）的眼睛黑得像漆。可笑山峰前的檜樹和松樹，被風吹動發出颯颯的聲音。還有一條彎彎的清澈流水，引來竹子發出嘈雜的聲音。嘈雜的聲音，觀音（Avalokiteśvara）和普賢（Samantabhadra）互相作揖。互相作揖，太陽每天從東邊升起。㘞，這是什麼話？』良久，說：『波斯（Persian）的鼻子長三尺。』

袁州楊岐山方會禪師的法嗣

舒州白雲山海會院守端禪師

是衡陽周氏的兒子。出生時就與衆不同。於是捨棄世俗出家。堅定志向參悟玄機，勤奮詢問學問。在楊岐（Yangqi）處領悟佛法，名聲傳遍禪宗。精要的語句和頌古的詩句，在各地廣為流傳。如今雖然已經去世，但道風更加盛行。

開堂那天，上首敲槌完畢。師父環顧左右說：『就這樣散去嗎？自古至今像麻和粟一樣多。如果說還有如何如何，曹溪（Caoxi）一路都將沉沒。從前的各位聖人都向火焰里垂下手。只要各位眼橫鼻直。大眾中難道沒有垂手的人嗎？出來辨別看看。』

問：要走千里路，第一步是開始。如何是最初一步？

師父說：『從這邊過來。』

僧人說：『說的是早起，還有夜行人。』

師父說：『不敢茍同。』僧人便喝。

師父說：『咦。』

問：兩位師父相見，應該談論什麼事？

師父說：『六隻耳朵不能一起謀劃。』

【English Translation】 English version The stupa. The rest is like the inscription on the stupa that the Grand Chancellor once promulgated.

Zen Master Chong'ao of Xilin Temple, Nanyue (Mount Heng)

Question: One question and one answer, guest and host are distinct. Without question and without answer, how to distinguish?

The Master said: 'Those who sit, sit. Those who stand, stand.'

The monk said: 'What if it is understood in this way?'

The Master said: 'Tongue touches the palate.' The monk prostrated.

The Master said: 'Must not conceal.'

The Master said: 'Six stars in the Southern Dipper, seven stars in the Northern Dipper, the Persian's (Persian) eyes are as black as lacquer. It's laughable that the junipers and pines in front of the peak are rustling when blown by the wind. There is also a clear stream, drawing bamboo to make a noisy sound. Noisy sound, Avalokiteśvara (Guanyin) and Samantabhadra bow to each other. Bow to each other, the sun rises from the east every day. 㘞. What is this talk?' After a long while, he said: 'The Persian's (Persian) nose is three feet long.'

Dharma heir of Zen Master Fanghui of Yangqi Mountain, Yuanzhou

Zen Master Shouduan of Baiyun Mountain Haihui Monastery, Shuzhou

He was a son of the Zhou family of Hengyang. He was born with an extraordinary appearance. So he renounced the world and became a monk. He was determined to study the mysteries of Zen, diligently inquiring and learning. He attained enlightenment at Yangqi (Yangqi), and his name spread throughout the Zen school. His essential words and verses praising the ancients are widely circulated in various places. Although he has now passed away, his influence is growing.

On the day of the opening ceremony, after the chief monk finished striking the gavel, the Master looked around and said: 'Are we just going to disperse like this? From ancient times to the present, there are as many as hemp and millet. If you say there is more, the road to Caoxi (Caoxi) will sink. All the sages from above have lowered their hands into the flames. I just want everyone to have eyes horizontal and noses straight. Is there anyone among you who has lowered their hands? Come out and discern.'

Question: To travel a thousand miles, the first step is the beginning. What is the very first step?

The Master said: 'Come over here.'

The monk said: 'It is said to get up early, but there are still night travelers.'

The Master said: 'I dare not agree.' The monk then shouted.

The Master said: 'Eeh.'

Question: When two masters meet, what should they talk about?

The Master said: 'Six ears cannot conspire together.'

---

僧曰。謝師答話。

師云。聽事不真。

上堂云。入林不動草。入水不動波。遮個是把纜放船手腳。且道衲僧分上又作么生。良久。云。掀翻大海求知己。道合乾坤見太平。

上堂云。運用與去來。何曾有間隔。山僧數日出山行履。每日折旋俯仰。瞞諸人一點不得。諸人在院折旋俯仰。瞞山僧一點不得。山僧為什麼見似不見。要會么。是處有芳草。何山無白雲。咄。

金陵保寧仁勇禪師

俗姓竺氏。明州人也。受具遊方。始參泐潭。迨逾一紀。疑情未息。次扣云蓋會禪師。發明心印。出世保寧。二十餘年唱揚祖道。

問。如何是佛。

師云。鐵錘無孔。

問。如何是道。

師云。泥里有刺。

僧曰。如何是道中人。

師云。切忌蹈著。

問。如何是祖師西來意。

師云。雪上加霜。

問。知師解把無星稱。無角鐵牛重幾多。

師云。頭輕尾重。

僧曰。此猶是對面相瞞。

師云。與天下人作榜樣。

僧曰。恁么則人平不語。水平不流。

師云。猶較些子。

問。靈山如指月。曹溪如話月。未審保寧門下如何。

師云。嗄。

僧曰。有花當面貼。師便喝。

問。摘葉

【現代漢語翻譯】 現代漢語譯本 僧人問：『感謝老師的回答。』 禪師說：『聽事情不真切。』 禪師上堂說法：『進入樹林不驚動草，進入水中不擾動波。』這是擺弄船隻的手段。那麼，各位僧人的本分又該如何呢？』停頓片刻，說：『掀翻大海尋找知己，道合天地才能見到太平。』 禪師上堂說法：『運用和來去，何曾有過間隔？我這幾天出山行走，每天的轉動、俯仰，一點也瞞不過大家。大家在寺院裡的轉動、俯仰，一點也瞞不過我。我為什麼視而不見呢？』想知道嗎？『到處都有芳草，哪座山沒有白雲？』咄！ 金陵保寧仁勇禪師 俗家姓竺，是明州人。受戒后四處遊歷，最初參拜泐潭禪師，經過十多年，疑惑仍然沒有消除。後來拜訪云蓋會禪師，領悟了心印。出任保寧寺住持，二十多年來宣揚祖師的教義。 僧人問：『什麼是佛？』（Buddha） 禪師說：『鐵錘沒有孔。』 僧人問：『什麼是道？』（the Way/Truth） 禪師說：『泥里有刺。』 僧人問：『什麼是道中人？』（a person who follows the Way） 禪師說：『切忌踩著。』 僧人問：『什麼是祖師西來意？』（the meaning of Bodhidharma's arrival from the West） 禪師說：『雪上加霜。』 僧人問：『知道禪師您會使用沒有刻度的秤，那麼沒有角的鐵牛有多重？』 禪師說：『頭輕尾重。』 僧人說：『這還是當面欺騙。』 禪師說：『給天下人做榜樣。』 僧人說：『這樣說來，就是人平安靜就不說話，水平靜止就不流動。』 禪師說：『還稍微好一點。』 僧人問：『靈山（Vulture Peak）好像是指月亮，曹溪（Caoxi）好像是談論月亮，不知道保寧寺門下如何？』 禪師說：『嗄！』 僧人說：『有花就當面貼上。』禪師隨即呵斥。 僧人問：『摘葉』

【English Translation】 English version A monk said, 'Thank you, teacher, for your answer.' The Master said, 'Listening to things is not genuine.' The Master, ascending the Dharma hall, said, 'Entering the forest, not moving the grass; entering the water, not disturbing the waves.' This is the skill of handling the boat. But how should it be for the monks' own sake?' After a long pause, he said, 'Overturn the great sea to seek a kindred spirit; when the Way accords with heaven and earth, peace will be seen.' The Master, ascending the Dharma hall, said, 'Using and going, coming and going, have they ever been separated? This mountain monk has been traveling out of the mountains for several days, and every day's turning, bending, and looking up and down cannot hide anything from you all. Your turning, bending, and looking up and down in the monastery cannot hide anything from this mountain monk. Why does this mountain monk see as if not seeing?' Do you want to know? 'Everywhere there is fragrant grass; which mountain has no white clouds?' 'Hmph!' Chan Master Renyong of Baoning Temple in Jinling His secular surname was Zhu, and he was a native of Mingzhou. After receiving the precepts, he traveled around. He first visited Master Letan, and after more than a decade, his doubts had not yet been resolved. Later, he visited Chan Master Yungai, and he understood the mind-seal. He became the abbot of Baoning Temple, and for more than twenty years, he propagated the teachings of the Patriarchs. A monk asked, 'What is Buddha?' (Buddha) The Master said, 'An iron hammer without a hole.' A monk asked, 'What is the Dao?' (the Way/Truth) The Master said, 'Thorns in the mud.' A monk asked, 'What is a person of the Dao?' (a person who follows the Way) The Master said, 'Be careful not to step on them.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' (the meaning of Bodhidharma's arrival from the West) The Master said, 'Adding frost to snow.' A monk asked, 'Knowing that the Master can use a scale without markings, how much does an iron ox without horns weigh?' The Master said, 'The head is light, and the tail is heavy.' The monk said, 'This is still deceiving each other face to face.' The Master said, 'Setting an example for the people of the world.' The monk said, 'In that case, when people are at peace, they do not speak; when the water is still, it does not flow.' The Master said, 'That's still a little better.' A monk asked, 'Vulture Peak (Vulture Peak) is like pointing at the moon, Caoxi (Caoxi) is like talking about the moon. I wonder what it is like under the gate of Baoning?' The Master said, 'Ah!' The monk said, 'If there is a flower, stick it on the face.' The Master then shouted. A monk asked, 'Picking leaves'

---

尋枝即不問。如何是直截根源。

師云。蚊子上鐵牛。

僧曰。直截根源人已曉。中下之流如何指示。

師云。石人脊。汗通流。

問。如何是塵中自在底人。

師云。因行不妨掉臂。

僧曰。如何是佛法大意。

師云。鑊湯無冷處。

上堂云。釋迦出世。弄假像真。達磨西來。將長就短。德山棒．臨濟喝。陽𦦨充飢。梅林止渴。清平世界不妨夜行。如今莫有吞卻佛祖。打破化城者么。良久。云。今日被大眾勘破。

上堂云。來也。來也。良久云。去也。去也。

上堂云。滿口是舌。都不能說。碧眼老胡。當門齒缺。

上堂云。看看。山僧入㧞舌地獄去也。以手拽舌云。阿㖿。阿㖿。

上堂云。相罵無好言。相打無好拳。大眾。直須恁么。始得一句句切害。一拳拳著實。忽然打著個無面目漢。也不妨暢快殺人。

上堂。侍者燒香罷。師指侍者云。侍者已為諸人說法了也。

上堂云。百川異流。同歸于海。萬途差別。皆入此宗。卓拄杖云。醫得眼下瘡。剜卻心頭肉。

上堂云。曹溪路上。野老謳歌。古佛堂前。行人舞袖。腳踏實地。天下人知。鼻孔遼天。作么生辨。乃云。無孔笛吹玄外曲。五湖何處覓知音。乃拍一下。

【現代漢語翻譯】 現代漢語譯本 問：如果只是在細枝末節上尋找，那就不必問了。什麼是直截了當的根源呢？ 師父說：'蚊子叮鐵牛。' 僧人說：'直截了當的根源，人們已經明白了。對於中等和下等根器的人，該如何指示呢？' 師父說：'石人的脊背，汗流浹背。' 問：什麼是身處塵世卻自在的人？ 師父說：'行走時不妨自由地甩動胳膊。' 僧人說：'什麼是佛法的大意？' 師父說：'沸騰的鍋里沒有涼的地方。' 上堂說法時說：'釋迦（Śākyamuni，佛教創始人）出世，弄虛作假，以假亂真。達磨（Bodhidharma，禪宗始祖）西來，將長處變成短處。德山（Deshan Xuanjian，唐代禪師）用棒打，臨濟（Linji Yixuan，唐代禪師）大喝一聲。陽𦦨（Yangshan Huiji，唐代禪師）畫餅充飢，梅林望梅止渴。清平世界不妨在夜裡行走。如今莫非有吞掉佛祖，打破化城（幻化的城池，比喻虛幻不實）的人嗎？'停頓片刻，說：'今天被大家看穿了。' 上堂說法時說：'來了，來了。'停頓片刻，說：'去了，去了。' 上堂說法時說：'滿嘴都是舌頭，卻都不能說。碧眼的胡人（指達磨），門牙都掉了。' 上堂說法時說：'看看，山僧要下拔舌地獄去了。'用手拉著舌頭說：'阿㖿，阿㖿。' 上堂說法時說：'罵人沒有好話，打人沒有好拳。各位，必須這樣，才能一句句切中要害，一拳拳打得實在。忽然打著個沒有面目的人，也不妨暢快地殺人。' 上堂說法。侍者燒香完畢，師父指著侍者說：'侍者已經為各位說法了。' 上堂說法時說：'百川異流，最終都歸於大海。萬途差別，都進入這個宗門。'拄著枴杖說：'醫得了眼前的瘡，卻剜去了心頭的肉。' 上堂說法時說：'曹溪（Caoxi，禪宗六祖慧能弘法之地）路上，鄉野老人在歌唱。古佛堂前，行人在舞動衣袖。腳踏實地，天下人都知道。鼻孔朝天，怎麼分辨？'於是說：'無孔的笛子吹奏著玄妙之外的曲調，五湖哪裡去尋找知音？'然後拍了一下。

【English Translation】 English version If one seeks only on branches, then there's no need to ask. What is the direct root source? The master said, 'A mosquito on an iron ox.' The monk said, 'The direct root source is already understood. How should those of middle and lower capacity be instructed?' The master said, 'The stone man's back is drenched in sweat.' Asked: 'What is a person who is at ease in the midst of the dusts (worldly affairs)?' The master said, 'While walking, it's okay to swing your arms freely.' The monk said, 'What is the great meaning of the Buddha-dharma (Buddha's teachings)?' The master said, 'There's no cold spot in the cauldron of boiling water.' Ascending the Dharma hall, he said, 'Śākyamuni (founder of Buddhism) appeared in the world, playing false and making it seem real. Bodhidharma (first patriarch of Zen) came from the West, turning the long into the short. Deshan (Deshan Xuanjian, a Tang Dynasty Chan master) used the staff, Linji (Linji Yixuan, a Tang Dynasty Chan master) shouted. Yangshan (Yangshan Huiji, a Tang Dynasty Chan master) appeased hunger with painted cakes, and the plum forest quenched thirst with imagined plums. In a peaceful world, it's okay to walk at night. Now, is there anyone who has swallowed the Buddhas and patriarchs, and shattered the phantom city (a metaphor for illusion)?' After a long pause, he said, 'Today, I have been seen through by everyone.' Ascending the Dharma hall, he said, 'Coming, coming.' After a long pause, he said, 'Going, going.' Ascending the Dharma hall, he said, 'A mouth full of tongues, yet unable to speak. The blue-eyed barbarian (referring to Bodhidharma), his front teeth are missing.' Ascending the Dharma hall, he said, 'Look, this mountain monk is going to the hell of tongue-pulling.' Pulling his tongue with his hand, he said, 'Ah, ah.' Ascending the Dharma hall, he said, 'In quarreling, there are no good words; in fighting, there are no good fists. Everyone, you must be like this, so that each sentence cuts to the point, and each fist lands solidly. If you suddenly hit a faceless person, it wouldn't hurt to kill him happily.' Ascending the Dharma hall, after the attendant finished burning incense, the master pointed to the attendant and said, 'The attendant has already expounded the Dharma for everyone.' Ascending the Dharma hall, he said, 'A hundred rivers flow differently, but all return to the sea. Ten thousand paths differ, but all enter this school.' Striking the staff, he said, 'He can cure the sore before his eyes, but he cuts away the flesh of his heart.' Ascending the Dharma hall, he said, 'On the road to Caoxi (Caoxi, where the Sixth Patriarch Huineng propagated the Dharma), the old villagers sing. Before the ancient Buddha hall, travelers dance with their sleeves. Planting your feet firmly on the ground, everyone in the world knows. With nostrils facing the sky, how do you discern?' Then he said, 'The flute without holes plays a tune beyond the mysterious, where in the five lakes can one find a kindred spirit?' Then he clapped once.

---

上堂云。山僧二十餘年挑囊負缽。向寰海之內參善知識十數餘人。自家並無個見處。有若頑石相似。參底尊宿亦無長處可相利益。自此。一生祇作個百無所解底人。幸自可憐生。忽然被業風吹到江寧府。無端被人上當推向十字路頭。住個破院子。作粥飯主人。接待南北。事不獲已。隨分有鹽有醋。粥足飯足。且與么過時。若是佛法。不曾夢見。

岳州幕阜山長慶顯瓊禪師

問。如何是佛。

師云。泥龕塑像。

僧曰。如何是法。

師云。黃卷赤軸。

僧曰。如何是僧。

師云。更問阿誰。

僧曰。如何是向上事。

師云。幕阜山高。

僧曰。畢竟如何。

師云。高系布裙。

岳州君山守巽禪師

問。山高水深即不問。如何是君山境。

師云。山高水深。

僧曰。如何是境中人。

師云。漁翁鼓棹。

僧曰。宗乘事若何。

師云。岳陽樓望洞庭湖。

澧州欽山乾明智因禪師

問。如何是道。

師云。步步踏著。

僧曰。如何是道中人。

師云。眼眼相覷。

問。如何是和尚家風。

師云。錦繡銀香囊。

僧曰。客來如何祗待。

師

【現代漢語翻譯】 現代漢語譯本 禪師上堂說法時說：『我二十多年來，一直挑著行囊，拿著缽，在全國各地參訪了十幾位善知識（kalyāṇa-mitra，指引正道的朋友）。但我自己並沒有任何見解，就像一塊頑石一樣。我參訪的那些尊宿（指有德行的僧人）也沒有什麼長處可以讓我受益。因此，我一生只是做一個什麼都不懂的人。幸運的是，我這可憐的生命，忽然被業風吹到了江寧府。無緣無故地被人推到了十字路口，住在一個破舊的院子里，做起了煮粥做飯的主人，接待南來北往的僧人。事情到了這個地步，也只能隨緣了，有鹽有醋，粥飯管夠，就這樣過日子。至於佛法，我連做夢都沒夢見過。』

岳州幕阜山長慶顯瓊禪師

有僧人問：『什麼是佛？』 禪師說：『泥龕里塑造的佛像。』 僧人問：『什麼是法？』 禪師說：『寫滿經文的黃色書卷和紅色軸。』 僧人問：『什麼是僧？』 禪師說：『你還要問誰？』 僧人問：『什麼是向上之事？』 禪師說：『幕阜山很高。』 僧人問：『究竟如何？』 禪師說：『高高地繫著粗布裙子。』

岳州君山守巽禪師

有僧人問：『山高水深，這些我不問。什麼是君山的境界？』 禪師說：『山高水深。』 僧人問：『什麼是境界中的人？』 禪師說：『漁翁在劃船。』 僧人問：『宗乘（zōngchéng，佛教宗派的傳承）之事如何？』 禪師說：『在岳陽樓上眺望洞庭湖。』

澧州欽山乾明智因禪師

有僧人問：『什麼是道？』 禪師說：『步步踩著。』 僧人問：『什麼是道中人？』 禪師說：『眼眼相看。』 僧人問：『什麼是和尚（héshang，指僧人）的家風？』 禪師說：『錦繡銀香囊。』 僧人問：『客人來了如何招待？』 禪師沒有說完，原文缺失。

【English Translation】 English version The Zen master, during an assembly, said: 'For more than twenty years, this mountain monk has been carrying a bag and a bowl, visiting over a dozen good teachers (kalyāṇa-mitra, friends who guide one to the right path) throughout the country. Yet, I have no insight of my own, like a stubborn stone. The venerable monks (referring to monks with virtue) I visited had nothing to offer that could benefit me. Therefore, I have lived my life as someone who understands nothing. Fortunately, this pitiful life of mine was suddenly blown by the winds of karma to Jiangning Prefecture. For no reason, I was pushed to a crossroads, living in a dilapidated courtyard, becoming a master of cooking porridge and rice, receiving monks from north and south. Since things have come to this, I can only go with the flow, with salt and vinegar, enough porridge and rice, and just pass the time like this. As for the Buddha-dharma, I haven't even dreamed of it.'

Zen Master Changqing Xianqiong of Mufu Mountain in Yuezhou

A monk asked: 'What is Buddha?' The master said: 'A clay statue in a shrine.' The monk asked: 'What is Dharma?' The master said: 'Yellow scrolls and red axes filled with scriptures.' The monk asked: 'What is Sangha?' The master said: 'Who else are you going to ask?' The monk asked: 'What is the matter of upward striving?' The master said: 'Mufu Mountain is high.' The monk asked: 'What is it ultimately?' The master said: 'Tying up the coarse cloth skirt high.'

Zen Master Shou Xun of Jun Mountain in Yuezhou

A monk asked: 'I won't ask about the high mountains and deep waters. What is the realm of Jun Mountain?' The master said: 'High mountains and deep waters.' The monk asked: 'What is the person in the realm?' The master said: 'A fisherman rowing a boat.' The monk asked: 'What about the matter of the lineage (zōngchéng, the transmission of Buddhist teachings)?' The master said: 'Looking at Dongting Lake from Yueyang Tower.'

Zen Master Qianming Zhiyin of Qin Mountain in Lizhou

A monk asked: 'What is the Tao?' The master said: 'Stepping on it step by step.' The monk asked: 'What is a person in the Tao?' The master said: 'Eyes looking at eyes.' The monk asked: 'What is the family style of the Abbot (héshang, referring to a monk)?' The master said: 'An embroidered silver sachet.' The monk asked: 'How should guests be treated when they arrive?' The original text is incomplete.

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云。硬糊餅。爛䬪饦。

僧曰。佛法事如何。

師云。人情濃厚道情微。

潭州石霜山守孫禪師

問。生也不道。死也不道。為什麼不道。

師云。一言已出。

僧曰。從東過西又作么生。

師云。駟馬難追。

僧曰。學人總不與么。

師云。易開終始口。難保歲寒心。

師云。秋風颯颯。秋雨微微。敗葉紛飛。嶺云繚繞。於此明得。善財入彌勒樓閣。帝網重重。互相涉入。於此未明。且莫迷頭認影。止宿草菴。如斯話會。曲為初機。明眼高流。共相證據。噫。什麼說話。良久。云。云在嶺頭閑不徹。水流澗下太忙生。參。

明州天童山清遂禪師法嗣

福州乾元寺了覺禪師

開堂日。上首白槌竟。師良久云。直饒阿那律天眼。未解諦觀。便是千手大悲。焉能提掇。眾中莫有不甘者么。出來掀倒禪床。約散大眾。然雖如是。未是作家。且於第二門中與衲僧出氣。

問。少林九年垂一語。直至如今賺舉。欲得不賺。便請師舉。

師云。唵。

僧曰。摩噠哩伽。摩噠哩智又作么生。

師云。放你三十棒。

問。尊者證果。超越聖流。不涉重修。請師速道。

師云。落花檐外朵。青柳檻前梢。

【現代漢語翻譯】 現代漢語譯本：云。硬糊餅（形容食物粗糙）。爛䬪饦（一種麵食，形容食物腐爛）。

僧人問：『佛法（Buddha-dharma）之事如何？』

禪師說：『人情濃厚，道情（the sentiment of the Tao）微薄。』

潭州石霜山守孫禪師

僧人問：『生也不說，死也不說，為什麼不說？』

禪師說：『一言既出。』

僧人問：『從東過西又怎麼樣？』

禪師說：『駟馬難追。』

僧人問：『學人總是不這樣。』

禪師說：『易開終始口，難保歲寒心。』

禪師說：『秋風颯颯，秋雨微微，敗葉紛飛，嶺云繚繞。於此明得，善財（Sudhana）入彌勒（Maitreya）樓閣，帝網重重，互相涉入。於此未明，且莫迷頭認影，止宿草菴。如斯話會，曲為初機。明眼高流，共相證據。噫！什麼說話？』良久，說：『云在嶺頭閑不徹，水流澗下太忙生。參！』

明州天童山清遂禪師法嗣

福州乾元寺了覺禪師

開堂日，上首白槌（striking the gavel）完畢。禪師良久說：『直饒阿那律（Aniruddha）天眼，未解諦觀。便是千手大悲（Thousand-Armed Great Compassion），焉能提掇。眾中莫有不甘者么？出來掀倒禪床，約散大眾。然雖如是，未是作家。且於第二門中與衲僧出氣。』

僧人問：『少林（Shaolin）九年垂一語，直至如今賺舉。欲得不賺，便請師舉。』

禪師說：『唵（Om）。』

僧人問：『摩噠哩伽（Matrika），摩噠哩智又怎麼樣？』

禪師說：『放你三十棒。』

僧人問：『尊者證果，超越聖流，不涉重修，請師速道。』

禪師說：『落花檐外朵，青柳檻前梢。』

【English Translation】 English version: Clouds. Hard, dry cake (describing rough food). Rotten Tuotuo noodles (a type of noodle, describing rotten food).

A monk asked: 'How is the matter of the Buddha-dharma (Buddha's teachings)?'

The Zen master said: 'Human feelings are strong, the sentiment of the Tao (the Way) is weak.'

Zen Master Shousun of Shishuang Mountain in Tanzhou

A monk asked: 'Neither speaking of birth nor speaking of death, why not speak?'

The Zen master said: 'A word has already been spoken.'

A monk asked: 'What about going from east to west?'

The Zen master said: 'A team of four horses cannot catch up.'

A monk asked: 'The students generally are not like this.'

The Zen master said: 'It's easy to open the mouth at the beginning and the end, but difficult to maintain the heart in the cold of winter.'

The Zen master said: 'The autumn wind is rustling, the autumn rain is drizzling, fallen leaves are fluttering, and the mountain clouds are swirling. If you understand this, Sudhana (a seeker of enlightenment) enters the Maitreya (the future Buddha) Pavilion, the net of Indra is layered and interwoven. If you don't understand this, don't mistake the shadow for the head, and just stay in a thatched hut. Such conversations are for beginners. Those with clear eyes can verify each other. Alas! What is being said?' After a long pause, he said: 'The clouds are endlessly idle on the mountain peak, the water flows too busily down the stream. Investigate!'

Disciple of Zen Master Qingsui of Tiantong Mountain in Mingzhou

Zen Master Liaojue of Qianyuan Temple in Fuzhou

On the day of his inaugural address, after the chief monk finished striking the gavel (a signal to begin), the Zen master said after a long pause: 'Even Aniruddha's (one of the Buddha's ten principal disciples, known for his divine sight) heavenly eye cannot clearly perceive. Even the Thousand-Armed Great Compassion (Avalokiteśvara) cannot lift it up. Is there anyone among you who is not willing? Come out and overturn the Zen bed, and dismiss the assembly. Even so, it is not the work of a master. Let me give the monks some air in the second gate.'

A monk asked: 'For nine years in Shaolin (a famous Buddhist monastery in China), he uttered one word, which has been used as a trick until now. If you want to avoid the trick, please, Master, say it.'

The Zen master said: 'Om (a sacred syllable).'

A monk asked: 'What about Matrika (a type of Buddhist text), the wisdom of Matrika?'

The Zen master said: 'I'll give you thirty blows.'

A monk asked: 'The Venerable one attained enlightenment, transcending the stream of saints, without involving repeated cultivation. Please, Master, say it quickly.'

The Zen master said: 'Fallen flowers outside the eaves, green willows in front of the railing.'

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僧曰。一雨周沙界。群心永夜穌。

師云。水不洗水一句作么生道。

僧曰。應知松柏操。不改歲寒心。

師云。且信一半。

問。未離兜率。已降王宮。未審是什麼人。

師云。牛頭出。馬頭回。

僧曰。未審是法身。報身。

師云。牽犁拽杷。

師顧視大眾云。還相委悉么。若不相悉。山僧今日指鹿為馬。唱九作十。瞞諸人去也。摩竭正令。水泄不通。少室真規。風吹不入。聖凡情盡。體露真常。迥絕見知。輝騰今古。良由情存聖量。隨在見知。所以聽不出聲。見不超色。縱滅一切見聞覺知。內守幽閑。猶為法塵分別影事。造種種業。輪迴異趣。往而不返。真可悲哉。若能迴光返照。有何佛道可成。眾生可度。便能向火𦦨里藏身。東涌西沒。于微塵上走馬。同死同生。若向遮里見得徹。參得透。切忌認驢鞍橋作阿爺下頷。

南嶽應天萬壽應珹禪師

師初參凈慈遂禪師。遂問。上人從何而來。

師云。毗陵來。

遂云。我聞毗陵出好草蟲扇子。帶得來否。師作一圓相。

師云。大善知識又要遮個作什麼。

遂云。祇遮個。此間亦要得。師于言下大悟。

上堂云。山花狼藉。孤負空生。山草離披。拈起室利。驚得岳

【現代漢語翻譯】 現代漢語譯本 僧人問：『一雨周沙界，群心永夜穌。』（一場雨滋潤了整個世界，眾生的心在漫長的黑夜后得到復甦。） 禪師說：『水不洗水一句作么生道？』（『水不洗水』這句話該怎麼理解呢？） 僧人說：『應知松柏操，不改歲寒心。』（應當知道松樹和柏樹的節操，在寒冷的歲月中也不會改變。） 禪師說：『且信一半。』（姑且相信一半吧。） 僧人問：『未離兜率，已降王宮，未審是什麼人？』（還沒有離開兜率天，就已經降生到王宮，不知道這是什麼人？）[兜率（Tushita）：佛教中彌勒菩薩居住的凈土；王宮指釋迦牟尼佛降生於迦毗羅衛國的王宮] 禪師說：『牛頭出，馬頭回。』（牛頭山出了高僧，馬頭山卻衰落了。）[牛頭（Niutou）：指牛頭山法融禪師；馬頭（Matou）：指馬祖道一禪師] 僧人問：『未審是法身，報身？』（不知道這是法身佛，還是報身佛？）[法身（Dharmakaya）：佛的真如之身；報身（Sambhogakaya）：佛的受用之身] 禪師說：『牽犁拽杷。』（是耕田的農夫。） 禪師環顧大眾說：『還互相瞭解嗎？如果不瞭解，老衲今天就指鹿為馬，說九是十，欺騙大家了。摩竭陀的正令，水也無法滲透。少室山的真規，風也吹不進去。聖人和凡夫的情感都消失了，本體顯露出真常。遠遠地隔絕了見解和知識，光輝照耀著古今。正是由於心中存有聖人的衡量，隨處產生見解和知識，所以聽不出聲音，見不到顏色。即使滅絕一切見聞覺知，內心守護著幽靜閒適，仍然是法塵分別的影子。造作種種業，輪迴于不同的趣向，一去不復返，真是可悲啊！如果能夠迴光返照，還有什麼佛道可以成就，眾生可以度化？就能在火焰中藏身，從東方涌出，向西方隱沒，在微塵上跑馬，同生同死。如果在這裡看得透徹，參得明白，切記不要把驢鞍橋認作阿爺的下巴。』 南嶽應天萬壽應珹禪師 禪師最初參訪凈慈遂禪師。遂禪師問：『上人從哪裡來？』 禪師說：『從毗陵來。』 遂禪師說：『我聽說毗陵出產好的草蟲扇子，帶來了嗎？』禪師畫了一個圓相。[毗陵（Piling）：古地名，今江蘇常州一帶；圓相（Ensō）：禪宗中用以表達開悟、空性等的圓形圖案] 禪師說：『大善知識又要這個做什麼？』 遂禪師說：『就是這個，這裡也需要。』禪師在言下大悟。 上堂說法：『山花凋零狼藉，辜負了空生。山草散亂，拈起了室利。驚動了岳…』[空生（KongSheng）：須菩提的別稱，以善解空性著稱；室利（Śrī）：吉祥的意思]

【English Translation】 English version A monk said, 'One rain pervades the realms of the sands, the minds of all beings are revived after a long night.' The Zen master said, 'How do you express the phrase 'water does not wash water'?' The monk said, 'One should know the integrity of pine and cypress, their hearts do not change in the cold of winter.' The Zen master said, 'Believe half of it for now.' A monk asked, 'Before leaving Tushita, already descended into the royal palace, may I ask who is this person?' [Tushita: The pure land where Maitreya Bodhisattva resides in Buddhism; royal palace refers to the palace in Kapilavastu where Shakyamuni Buddha was born] The Zen master said, 'Ox-Head emerges, Horse-Head retreats.' [Ox-Head (Niutou): Refers to Zen Master Farong of Niutou Mountain; Horse-Head (Matou): Refers to Zen Master Mazu Daoyi] The monk asked, 'May I ask if it is the Dharmakaya or the Sambhogakaya?' [Dharmakaya: The Dharma body of the Buddha; Sambhogakaya: The enjoyment body of the Buddha] The Zen master said, 'Pulling plows and dragging rakes.' (It's a farmer plowing the field.) The Zen master looked around at the assembly and said, 'Do you all understand each other? If you don't understand, this old monk will point at a deer and call it a horse today, saying nine is ten, deceiving everyone. The strict order of Magadha, water cannot penetrate. The true rules of Shaoshi Mountain, the wind cannot blow through. The emotions of saints and ordinary beings have disappeared, and the essence reveals true constancy. Far removed from views and knowledge, its radiance illuminates the past and present. It is precisely because the mind holds the measure of saints, and views and knowledge arise everywhere, that one cannot hear sounds or see colors. Even if one extinguishes all seeing, hearing, awareness, and knowledge, and inwardly guards tranquility and leisure, it is still the shadow of Dharma dust discrimination. Creating all kinds of karma, one transmigrates in different realms, never to return, which is truly lamentable! If one can turn the light inward and reflect, what Buddha-path can be achieved, and what beings can be liberated? Then one can hide in the flames, emerge from the east, and disappear into the west, ride a horse on a mote of dust, and share life and death. If you can see through this and penetrate it, remember not to mistake the donkey saddle for your father's chin.' Zen Master Yingcheng of Nanyue Yingtian Wanshou The Zen master initially visited Zen Master Jingci Sui. Zen Master Sui asked, 'Where does the venerable one come from?' The Zen master said, 'From Piling.' Zen Master Sui said, 'I heard that Piling produces good grass-insect fans, did you bring one?' The Zen master drew an Enso. [Piling: An ancient place name, now the area around Changzhou, Jiangsu; Enso: A circular figure used in Zen Buddhism to express enlightenment, emptiness, etc.] The Zen master said, 'What does the great wise teacher want this for?' Zen Master Sui said, 'Just this, this place also needs it.' The Zen master had a great enlightenment upon hearing these words. Ascending the Dharma hall, he said, 'Mountain flowers are scattered and messy, failing Kongsheng. Mountain grasses are scattered, picking up Śrī. Startling the Yue...' [KongSheng: Another name for Subhuti, known for his understanding of emptiness; Śrī: Auspiciousness]

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神稽首。土地和南。陜府鐵牛無放處。嘉州石像露全身。如斯說話。錯會者多。敢問諸人。不涉春緣一句作么生道。良久。云。不得春風花不開。花開又被風吹落。咄。

福州大中立志禪師

問。握驪珠于掌上。鑒十方于目前。學人上來。請一師鑒。

師云。草賊大敗。

僧云。學人今日失利。

師云。自知較一半。僧便喝。

師云。強惺惺。

問。遠趨丈室。仰慕宗風。學人上來。請師一接。

師云。高掛缽囊。

僧曰。便是為人處也無。

師云。盲人摸地。

僧曰。莫厭良為賤。

師云。短販樵人。徒夸書劍。

問。馬祖升堂。百丈卷席。未審古人意旨如何。

師云。官馬相踏。

僧云。學人今日小出大遇。

師云。拄杖未曾拈著。

上堂云。猿嘯烏山之畔。眾獸潛藏。云生螺渚之間。群峰失色。太阿寶劍。耀日爭輝。樵父船柴。醫王辨價。還有不顧賓主者。出來道看。良久。云。水凍魚難躍。天寒草發遲。以拄杖打香臺一下。

上堂云。法不見法。法不行法。法不知法。大眾。遮個是香爐子。如何是不見．不行．不知。百億恒沙世界諸佛盡在香爐上放光動地。說法度人。諸人還見么。直饒見

【現代漢語翻譯】 現代漢語譯本 神稽首（表示敬意）。土地和南（表示尊敬）。陜府的鐵牛沒有地方安放，嘉州的石像顯露出全身。像這樣說話，誤解的人很多。請問各位，不涉及春天氣息的一句話該怎麼說？ （停頓良久） 說：『沒有春風，花不會開放；花開了，又被風吹落。』 咄（表示斥責或驚歎）。

福州大中立志禪師

問：在掌上握著驪珠（珍貴的寶珠，比喻真理），在眼前照見十方（各個方向）。學人前來，請禪師鑑別。 禪師說：『草寇大敗。』 僧人說：『學人今天失利了。』 禪師說：『自知之明還差一半。』 僧人便喝（表示頓悟或挑戰）。 禪師說：『強作清醒。』

問：遠道而來拜訪丈室（禪師的住所），仰慕禪宗的風範。學人前來，請禪師接引。 禪師說：『高高掛起缽囊（僧人的食器，比喻放下世俗）。』 僧人說：『這就是為人處世之道嗎？』 禪師說：『盲人摸地。』 僧人說：『不要因為好的東西便宜就輕視它。』 禪師說：『短視的樵夫，只會誇耀書本和劍術。』

問：馬祖（馬祖道一禪師）升座說法，百丈（百丈懷海禪師）捲起坐席。不知道古人的用意是什麼？ 禪師說：『官馬互相踐踏。』 僧人說：『學人今天小有付出，卻得到大的收穫。』 禪師說：『拄杖（禪杖）還沒拿起來呢。』

上堂說法：猿猴在烏山旁邊啼叫，眾獸都潛藏起來；雲霧在螺渚之間升起，群峰都失去了顏色。太阿寶劍，閃耀著日光爭相輝映；樵夫賣柴，醫生辨別藥價。還有不顧賓主身份的人嗎？出來說一說看。（停頓良久） 說：『水凍結了，魚難以跳躍；天氣寒冷，草發芽遲緩。』用拄杖敲擊香臺一下。

上堂說法：法不能看見法，法不能施行法，法不能知曉法。各位，這個是香爐子。如何是不見、不行、不知？百億恒河沙數的世界的諸佛都在香爐上放光動地，說法度人。各位看見了嗎？即使看見了

【English Translation】 English version Paying homage with head bowed. The earth is in respectful salutation. The iron ox of Shanfu has nowhere to be placed. The stone statue of Jiazhou reveals its entire body. Speaking like this, many misunderstand. May I ask everyone, how to express a phrase that does not involve the essence of spring? (A long pause) Saying: 'Without the spring breeze, flowers will not bloom; once they bloom, they are blown away by the wind.' Tut (expressing rebuke or amazement).

Chan Master Lizhi of Dazhong Temple in Fuzhou

Asking: Holding the '驪珠' (Lízhū, a precious pearl, metaphor for truth) in the palm, seeing the ten directions (all directions) before the eyes. A student comes forth, requesting the master to discern. The Master said: 'The bandit army is utterly defeated.' The monk said: 'This student has suffered a loss today.' The Master said: 'Self-awareness is still lacking by half.' The monk then shouts (expressing sudden enlightenment or challenge). The Master said: 'Feigning alertness.'

Asking: Coming from afar to visit the abbot's chamber, admiring the style of the Chan school. A student comes forth, requesting the master to receive him. The Master said: 'Hang the '缽囊' (bōnáng, alms bowl, metaphor for letting go of worldly affairs) high.' The monk said: 'Is this the way to treat people?' The Master said: 'A blind man groping the ground.' The monk said: 'Do not despise the good for being cheap.' The Master said: 'A short-sighted woodcutter, only boasting of books and swords.'

Asking: 'Mazu' (Mǎzǔ Dàoyī, Chan Master Mazu Daoyi) ascends the platform, 'Baizhang' (Bǎizhàng Huáihǎi, Chan Master Baizhang Huaihai) rolls up the mat. I wonder what the intention of the ancients was? The Master said: 'Official horses trampling each other.' The monk said: 'This student has made a small offering today, but received a great reward.' The Master said: 'The staff has not even been picked up yet.'

Ascending the platform to preach: 'Monkeys howl beside Mount Wu, all beasts hide; clouds rise between the Snail Islets, all peaks lose color. The '太阿' (Tài'ā, a precious sword) sword shines, vying for brilliance with the sun; the woodcutter sells firewood, the physician discerns the price of medicine. Is there anyone who disregards the roles of host and guest? Come forth and speak.' (A long pause) Saying: 'The water freezes, making it difficult for fish to leap; the weather is cold, causing the grass to sprout late.' Striking the incense table once with the staff.

Ascending the platform to preach: 'The Dharma does not see the Dharma, the Dharma does not practice the Dharma, the Dharma does not know the Dharma. Everyone, this is an incense burner. How is it not seeing, not practicing, not knowing? All the Buddhas in billions of Ganges sand worlds are emitting light and shaking the earth on the incense burner, preaching the Dharma and saving people. Have you all seen it? Even if you have seen it

---

得。也涉踟躕。咄。

師于紹聖元年三月十一日集眾。沐浴淨髮。寫偈云。

麒麟掣斷黃金鎖。玉兔衝開白玉關。

好是無雲中夜后。一輪明月照踵山。

偈畢。趺坐而逝。茶毗。獲舍利。塔葬本山。

金陵蔣山贊元覺海禪師法嗣

衢州江山縣石門羅漢禪院雅禪師

問。雷音一震。龍象咸臻。學人上來。請師舉喝。

師云。蓮目瞬時千界靜。金顏笑處一花新。

僧曰。人天盡入羅峰境。今日親聞端的音。

師云。百萬茫茫人不知。

問。佛未出世時如何。

師云。東宮玉殿無遺影。

僧曰。出世后如何。

師云。毗藍園畔雨天花。

僧曰。與么則逾春城於八夜。棲雪嶺於六年。

師云。威音王已前作么生。

僧曰。且待別時。師便打。

問。如何是祖師西來意。

師云。熊耳塔開空寂寂。唯留只履冒輕埃。

問。如何是和尚家風。

師云。一條筇竹杖。三事衲鬘衣。

僧曰。客來將何祗待。

師云。酌泉釅點祖師茶。

上堂云。茱萸鮮懶菊花香。暢殺陶家醉酒郎。我輩泛觴雖絕分。東籬閑玩也無妨。大眾。閑玩即不無。且道眼在什麼處。知有底。眉毛眼上橫

【現代漢語翻譯】 現代漢語譯本 得（Dé）：語氣詞，表示領會或同意。也有些猶豫不決。 也涉踟躕（Yě shè chíchú）：也有些猶豫不決的樣子。 咄（Duō）：語氣詞，表示斥責或驚歎。

禪師于紹聖元年三月十一日召集眾人，沐浴淨髮，寫下偈語：

『麒麟掣斷黃金鎖（Qílín chè duàn huángjīn suǒ）：麒麟掙斷了黃金鎖鏈。（麒麟：傳說中的神獸；黃金鎖：比喻束縛） 玉兔衝開白玉關（Yùtù chōng kāi báiyù guān）：玉兔衝開了白玉關隘。（玉兔：指月亮；白玉關：比喻障礙） 好是無雲中夜后（Hǎo shì wú yún zhōng yè hòu）：最好是無雲的半夜之後。 一輪明月照踵山（Yī lún míngyuè zhào zhǒng shān）：一輪明月照亮踵山。（踵山：山名，指禪師所在的寺廟）』

寫完偈語，禪師便結跏趺坐而逝。火化后，得到舍利，建塔葬于本山。

金陵蔣山贊元覺海禪師法嗣

衢州江山縣石門羅漢禪院雅禪師

有僧人問：『雷音一震（Léiyīn yī zhèn），龍象咸臻（lóng xiàng xián zhēn）。學人上來，請師舉喝。（雷音：佛法之音；龍象：比喻有力量的人；臻：到達；喝：禪宗用語，表示頓悟）』

禪師說：『蓮目瞬時千界靜（Lián mù shùnshí qiān jiè jìng）：佛的眼睛一眨眼，整個世界都安靜了。（蓮目：指佛的眼睛；千界：指整個世界） 金顏笑處一花新（Jīn yán xiào chù yī huā xīn）：佛的笑容綻放，一朵花也變得新鮮了。（金顏：指佛的面容）』

僧人說：『人天盡入羅峰境（Rén tiān jìn rù luó fēng jìng）：人天都進入了羅峰的境界。（人天：人和天人；羅峰：指禪師所在的寺廟） 今日親聞端的音（Jīnrì qīnwén duāndì yīn）：今天親耳聽到了真正的佛法之音。』

禪師說：『百萬茫茫人不知（Bǎi wàn mángmáng rén bùzhī）：茫茫人海，有百萬人都不明白。』

有僧人問：『佛未出世時如何？』

禪師說：『東宮玉殿無遺影（Dōnggōng yù diàn wú yí yǐng）：東宮玉殿沒有留下任何痕跡。（東宮玉殿：比喻佛未出世時的狀態）』

僧人說：『出世后如何？』

禪師說：『毗藍園畔雨天花（Pí lán yuán pàn yǔ tiān huā）：毗藍園邊下著天花。（毗藍園：佛陀出生地附近的園林；天花：天上的花朵，表示吉祥）』

僧人說：『這麼說，佛逾越春城八夜（Yú yuè chūn chéng yú bā yè），在雪嶺苦修六年（Qī xuě lǐng yú liù nián）。』

禪師說：『威音王佛（Wēiyīn wáng fó）以前怎麼樣？』

僧人說：『且待別時。』禪師便打了他。

有僧人問：『如何是祖師西來意（Zǔshī xī lái yì）？（祖師西來意：指禪宗的宗旨）』

禪師說：『熊耳塔開空寂寂（Xióng'ěr tǎ kāi kōng jìjì）：熊耳山的塔打開后空空蕩蕩。（熊耳塔：指達摩祖師的塔；空寂寂：指空無一物） 唯留只履冒輕埃（Wéi liú zhī lǚ mào qīng āi）：只留下一隻鞋子，蒙著淡淡的塵埃。（只履：指達摩祖師留下的鞋子）』

有僧人問：『如何是和尚家風？』

禪師說：『一條筇竹杖（Yītiáo qióng zhú zhàng）：一根筇竹杖。（筇竹杖：禪僧常用的竹杖） 三事衲鬘衣（Sān shì nà mán yī）：三事衲衣。（三事衲衣：指禪僧所穿的簡樸的衣服）』

僧人說：『客人來了，用什麼招待？』

禪師說：『酌泉釅點祖師茶（Zhuó quán yàn diǎn zǔshī chá）：用泉水濃濃地煮一杯祖師茶。』

上堂說法時說：『茱萸鮮懶菊花香（Zhūyú xiān lǎn júhuā xiāng）：茱萸已經凋謝，菊花散發著香味。 暢殺陶家醉酒郎（Chàng shā táo jiā zuì jiǔ láng）：陶淵明家的醉漢真是快樂啊。 我輩泛觴雖絕分（Wǒ bèi fàn shāng suī jué fēn）：我們雖然沒有像他們那樣飲酒作樂。 東籬閑玩也無妨（Dōng lí xián wán yě wú fáng）：在東邊的籬笆旁悠閒地欣賞菊花也沒有什麼妨礙。 大眾，閑玩即不無，且道眼在什麼處？知有底，眉毛眼上橫。』

English version Dé: An interjection indicating understanding or agreement. Also implies some hesitation. Yě shè chíchú: Also appearing somewhat hesitant. Duō: An interjection expressing rebuke or exclamation.

On the eleventh day of the third month of the first year of Shaosheng, the Chan Master gathered the assembly, bathed, purified his hair, and wrote a verse:

'Qílín chè duàn huángjīn suǒ: The Qilin breaks the golden lock. (Qilin: a mythical auspicious beast; golden lock: metaphor for bondage) Yùtù chōng kāi báiyù guān: The Jade Rabbit breaks open the white jade pass. (Jade Rabbit: refers to the moon; white jade pass: metaphor for obstacles) Hǎo shì wú yún zhōng yè hòu: It is best after a cloudless midnight. Yī lún míngyuè zhào zhǒng shān: A round bright moon illuminates Mount Zhong. (Mount Zhong: the name of the mountain where the Chan Master's temple is located)'

After writing the verse, the Chan Master sat in full lotus posture and passed away. After cremation, relics were obtained, and a pagoda was built for burial on the same mountain.

Dharma successor of Chan Master Juehai of Zan Yuan, Jiang Mountain, Jinling

Chan Master Ya of Shimen Luohan Chan Monastery, Jiangshan County, Quzhou

A monk asked: 'With a thunderous roar of the Dharma (Léiyīn yī zhèn), dragons and elephants all arrive (lóng xiàng xián zhēn). The student comes forward, please Master raise a shout (hē). (Thunderous roar: sound of the Dharma; dragons and elephants: metaphor for powerful individuals; arrive: to reach; shout: a Chan term indicating sudden enlightenment)'

The Chan Master said: 'Lián mù shùnshí qiān jiè jìng: In the blink of the Buddha's lotus eyes, a thousand worlds are quiet. (Lotus eyes: refers to the Buddha's eyes; thousand worlds: refers to the entire world) Jīn yán xiào chù yī huā xīn: Where the Buddha's golden face smiles, a flower is new. (Golden face: refers to the Buddha's face)'

The monk said: 'Rén tiān jìn rù luó fēng jìng: Humans and gods all enter the realm of Mount Luo. (Humans and gods: humans and celestial beings; Mount Luo: refers to the Chan Master's temple) Jīnrì qīnwén duāndì yīn: Today, I personally hear the true sound of the Dharma.'

The Chan Master said: 'Bǎi wàn mángmáng rén bùzhī: Millions of people in the vast world do not know.'

A monk asked: 'What was it like before the Buddha appeared in the world?'

The Chan Master said: 'Dōnggōng yù diàn wú yí yǐng: The jade palace of the Eastern Palace leaves no trace. (Jade palace of the Eastern Palace: metaphor for the state before the Buddha's appearance)'

The monk said: 'What is it like after appearing in the world?'

The Chan Master said: 'Pí lán yuán pàn yǔ tiān huā: Heavenly flowers rain down by the side of the Pí lán garden. (Pí lán garden: the garden near the Buddha's birthplace; heavenly flowers: flowers from the heavens, indicating auspiciousness)'

The monk said: 'In that case, the Buddha crossed the spring city for eight nights (Yú yuè chūn chéng yú bā yè), and practiced asceticism on Snow Mountain for six years (Qī xuě lǐng yú liù nián).'

The Chan Master said: 'What was it like before the Buddha Wei Yin Wang (Wēiyīn wáng fó)?'

The monk said: 'Let's wait for another time.' The Chan Master then struck him.

A monk asked: 'What is the meaning of the Patriarch's coming from the West (Zǔshī xī lái yì)? (Meaning of the Patriarch's coming from the West: refers to the purpose of Zen Buddhism)'

The Chan Master said: 'Xióng'ěr tǎ kāi kōng jìjì: The pagoda on Mount Xiong'er opens, empty and silent. (Pagoda on Mount Xiong'er: refers to the pagoda of Bodhidharma; empty and silent: refers to emptiness) Wéi liú zhī lǚ mào qīng āi: Only a single sandal remains, covered in light dust. (Single sandal: refers to the sandal left by Bodhidharma)'

A monk asked: 'What is the style of the Abbot's family?'

The Chan Master said: 'Yītiáo qióng zhú zhàng: A single Qiong bamboo staff. (Qiong bamboo staff: a bamboo staff commonly used by Chan monks) Sān shì nà mán yī: A three-piece patched robe. (Three-piece patched robe: refers to the simple clothes worn by Chan monks)'

The monk said: 'When a guest arrives, how will you treat them?'

The Chan Master said: 'Zhuó quán yàn diǎn zǔshī chá: Draw spring water and brew a strong cup of Patriarch's tea.'

When ascending the Dharma hall, he said: 'Zhūyú xiān lǎn júhuā xiāng: The Evodia is withered, and the chrysanthemum emits fragrance. Chàng shā táo jiā zuì jiǔ láng: The drunken man of the Tao family is truly happy. Wǒ bèi fàn shāng suī jué fēn: Although we do not indulge in drinking like them. Dōng lí xián wán yě wú fáng: It is also fine to leisurely admire the chrysanthemums by the eastern fence. Everyone, leisurely admiration is not absent, but tell me, where are the eyes? If you know, the eyebrows lie horizontally above the eyes.'

【English Translation】 Dé: An interjection indicating understanding or agreement. Also implies some hesitation. Yě shè chíchú: Also appearing somewhat hesitant. Duō: An interjection expressing rebuke or exclamation.

On the eleventh day of the third month of the first year of Shaosheng, the Chan Master gathered the assembly, bathed, purified his hair, and wrote a verse:

'Qílín chè duàn huángjīn suǒ: The Qilin breaks the golden lock. (Qilin: a mythical auspicious beast; golden lock: metaphor for bondage) Yùtù chōng kāi báiyù guān: The Jade Rabbit breaks open the white jade pass. (Jade Rabbit: refers to the moon; white jade pass: metaphor for obstacles) Hǎo shì wú yún zhōng yè hòu: It is best after a cloudless midnight. Yī lún míngyuè zhào zhǒng shān: A round bright moon illuminates Mount Zhong. (Mount Zhong: the name of the mountain where the Chan Master's temple is located)'

After writing the verse, the Chan Master sat in full lotus posture and passed away. After cremation, relics were obtained, and a pagoda was built for burial on the same mountain.

Dharma successor of Chan Master Juehai of Zan Yuan, Jiang Mountain, Jinling

Chan Master Ya of Shimen Luohan Chan Monastery, Jiangshan County, Quzhou

A monk asked: 'With a thunderous roar of the Dharma (Léiyīn yī zhèn), dragons and elephants all arrive (lóng xiàng xián zhēn). The student comes forward, please Master raise a shout (hē). (Thunderous roar: sound of the Dharma; dragons and elephants: metaphor for powerful individuals; arrive: to reach; shout: a Chan term indicating sudden enlightenment)'

The Chan Master said: 'Lián mù shùnshí qiān jiè jìng: In the blink of the Buddha's lotus eyes, a thousand worlds are quiet. (Lotus eyes: refers to the Buddha's eyes; thousand worlds: refers to the entire world) Jīn yán xiào chù yī huā xīn: Where the Buddha's golden face smiles, a flower is new. (Golden face: refers to the Buddha's face)'

The monk said: 'Rén tiān jìn rù luó fēng jìng: Humans and gods all enter the realm of Mount Luo. (Humans and gods: humans and celestial beings; Mount Luo: refers to the Chan Master's temple) Jīnrì qīnwén duāndì yīn: Today, I personally hear the true sound of the Dharma.'

The Chan Master said: 'Bǎi wàn mángmáng rén bùzhī: Millions of people in the vast world do not know.'

A monk asked: 'What was it like before the Buddha appeared in the world?'

The Chan Master said: 'Dōnggōng yù diàn wú yí yǐng: The jade palace of the Eastern Palace leaves no trace. (Jade palace of the Eastern Palace: metaphor for the state before the Buddha's appearance)'

The monk said: 'What is it like after appearing in the world?'

The Chan Master said: 'Pí lán yuán pàn yǔ tiān huā: Heavenly flowers rain down by the side of the Pí lán garden. (Pí lán garden: the garden near the Buddha's birthplace; heavenly flowers: flowers from the heavens, indicating auspiciousness)'

The monk said: 'In that case, the Buddha crossed the spring city for eight nights (Yú yuè chūn chéng yú bā yè), and practiced asceticism on Snow Mountain for six years (Qī xuě lǐng yú liù nián).'

The Chan Master said: 'What was it like before the Buddha Wei Yin Wang (Wēiyīn wáng fó)?'

The monk said: 'Let's wait for another time.' The Chan Master then struck him.

A monk asked: 'What is the meaning of the Patriarch's coming from the West (Zǔshī xī lái yì)? (Meaning of the Patriarch's coming from the West: refers to the purpose of Zen Buddhism)'

The Chan Master said: 'Xióng'ěr tǎ kāi kōng jìjì: The pagoda on Mount Xiong'er opens, empty and silent. (Pagoda on Mount Xiong'er: refers to the pagoda of Bodhidharma; empty and silent: refers to emptiness) Wéi liú zhī lǚ mào qīng āi: Only a single sandal remains, covered in light dust. (Single sandal: refers to the sandal left by Bodhidharma)'

A monk asked: 'What is the style of the Abbot's family?'

The Chan Master said: 'Yītiáo qióng zhú zhàng: A single Qiong bamboo staff. (Qiong bamboo staff: a bamboo staff commonly used by Chan monks) Sān shì nà mán yī: A three-piece patched robe. (Three-piece patched robe: refers to the simple clothes worn by Chan monks)'

The monk said: 'When a guest arrives, how will you treat them?'

The Chan Master said: 'Zhuó quán yàn diǎn zǔshī chá: Draw spring water and brew a strong cup of Patriarch's tea.'

When ascending the Dharma hall, he said: 'Zhūyú xiān lǎn júhuā xiāng: The Evodia is withered, and the chrysanthemum emits fragrance. Chàng shā táo jiā zuì jiǔ láng: The drunken man of the Tao family is truly happy. Wǒ bèi fàn shāng suī jué fēn: Although we do not indulge in drinking like them. Dōng lí xián wán yě wú fáng: It is also fine to leisurely admire the chrysanthemums by the eastern fence. Everyone, leisurely admiration is not absent, but tell me, where are the eyes? If you know, the eyebrows lie horizontally above the eyes.'

---

。未諳者。紅黃里亂走。阿呵呵。今日元來九月九。咄。下座。

信州龜峰瑞相子瓊禪師

問。如何是慱山境。

師云。澗流淥水。路出松門。

僧曰。如何是境中人。

師云。身著紅綃衣。肚中黑如漆。

僧曰。向上宗乘事若何。

師云。剎竿頭指天。

問。青春已過。夏景暄繁。時節因緣。請師為說師云。臘月二十五。未是拜年時。

僧曰。學人未曉。乞師再指。

師云。石人身上不生毛。

金陵蔣山可政禪師

問。如何是道。

師云。不許夜行。

僧曰。如何是道中人。

師云。投明須到。

問。如何是向上事。

師云。一人泉在最高峰。

潭州開福守義禪師法嗣

廬州澄慧惟昞禪師

問。向上宗乘。請師舉唱。

師云。有問有答。

僧曰。如同昔日空生問。一似當初善逝酬。

師云。無問無答。

僧曰。一句蒙師指。三拜謝師恩。

師云。靜處薩婆訶。

問。蹈破澄潭月。穿開碧落天。不顧危亡。乞師指示。

師云。齋后鐘。

僧曰。青山無異路。智辨在當人。

師云。直須子細。僧應喏。

師云。𨁝跳。

【現代漢語翻譯】 現代漢語譯本 不明白的人，在紅黃之中胡亂走動。啊呵呵，今天原來是九月九（重陽節）。咄！下座。

信州龜峰瑞相子瓊禪師

問：如何是慱山（具體地點不詳）的境界？ 師云：山澗流水清澈，道路通向松樹掩映的門。 僧曰：如何是境界中的人？ 師云：身穿紅色絲綢衣，肚子里黑得像墨漆。 僧曰：向上超越宗派的事情是怎樣的？ 師云：剎竿（寺廟中豎立的竿子）頂端指向天空。

問：青春已經過去，夏天的景色也繁盛到了極點，在這個時節因緣，請禪師為我們開示。 師云：臘月二十五（指農曆十二月二十五），還不是拜年的時候。 僧曰：學人還不明白，懇請禪師再次指點。 師云：石頭人身上不長毛。

金陵蔣山可政禪師

問：如何是道？ 師云：不允許夜間行走。 僧曰：如何是道中人？ 師云：天亮之前必須到達。

問：如何是向上之事？ 師云：一股泉水在最高峰。

潭州開福守義禪師法嗣 廬州澄慧惟昞禪師

問：向上宗乘，請禪師舉唱。 師云：有問有答。 僧曰：如同昔日須菩提（佛陀弟子）的提問，就像當初善逝（佛陀的稱號）的迴應。 師云：無問無答。 僧曰：一句話蒙受禪師指點，三拜感謝禪師的恩德。 師云：靜處薩婆訶（梵語，一種咒語）。

問：踩破澄澈的潭中月影，穿開碧藍的天空。不顧危險，懇請禪師指示。 師云：齋后鐘（齋飯後的鐘聲）。 僧曰：青山沒有不同的道路，智慧的辨別在於當事人。 師云：必須仔細。僧人應答：是。 師云：跳躍。

【English Translation】 English version Those who do not understand, wander aimlessly amidst red and yellow. Aha ha! Today is indeed the ninth day of the ninth month (Double Ninth Festival). Tut! Be seated.

Chan Master Ziqiong of Ruixiang, Guifeng, Xinzhou

Question: What is the realm of Bo Mountain (specific location unknown)? The Master said: Mountain streams flow with clear water, the path leads out through pine-covered gates. Monk: What is a person within that realm? The Master said: Wearing a red silk robe, the belly as black as lacquer. Monk: What about the matter of transcending the sect? The Master said: The top of the flagpole points to the sky.

Question: Youth has passed, and the summer scenery is extremely lush. At this opportune moment, please, Master, explain for us. The Master said: The twenty-fifth day of the twelfth month (referring to the 25th day of the lunar December) is not yet the time for New Year's greetings. Monk: This student does not understand, I beg the Master to point it out again. The Master said: Hair does not grow on a stone man's body.

Chan Master Kezheng of Jiang Mountain, Jinling

Question: What is the Dao (the Way)? The Master said: Night travel is not permitted. Monk: What is a person on the Dao? The Master said: Must arrive before dawn.

Question: What is the matter of going beyond? The Master said: A spring is at the highest peak.

Successor of Chan Master Shouyi of Kaifu, Tanzhou Chan Master Weibing of Chenghui, Luzhou

Question: Regarding the supreme vehicle, please Master, sing it forth. The Master said: There is question and there is answer. Monk: Like Subhuti's (Buddha's disciple) questions of old, similar to the Thus-Gone One's (Tathagata, an epithet of the Buddha) responses in the beginning. The Master said: No question, no answer. Monk: Receiving the Master's guidance in one sentence, I bow three times to thank the Master's kindness. The Master said: Quiet place, Svaha (Sanskrit, a mantra).

Question: Trampling and breaking the moon in the clear pool, piercing open the azure sky. Disregarding danger, I beg the Master for instruction. The Master said: The bell after the vegetarian meal. Monk: There are no different paths in the green mountains; wise discernment lies within the individual. The Master said: You must be careful. The monk responds: Yes. The Master said: Jump!

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南嶽云峰文悅禪師法嗣

桂州壽寧齊曉禪師

問。大眾云臻。合談何事。

師云。波斯入鬧市。

僧曰。恁么則草偃風行。

師云。萬里望鄉關。

問。如何是佛。

師云。著衣吃飯。

僧曰。叉手當胸。退身三步。

師曰。醉后漆杯。

上堂云。觸目不會道。猶較些子。運足焉知路。錯下名言。諸仁者。山僧今日將錯就錯。汝等諸人見有眼。聞有耳。嗅有鼻。味有舌。因什麼卻不會。良久。云。武帝求仙不得仙。王喬端坐卻昇天。咄。

廬州澄惠咸詡禪師

問。德山入門便棒。萬古宗風。臨濟入門便喝。古今榜樣。去此二途。請師拈掇。

師云。我總不與么。

僧曰。一言啟口。別是家風。

師云。賴遇拄杖不在手。

問。有問有答。善巧分張。向上宗乘。請師別道。

師云。阇梨問得最親。

僧曰。學人會也。

師云。會個什麼。僧舉起坐具。

師云。畢竟作么生。僧便喝。

師云。作家。僧禮拜。師便喝。

師云。如來秘旨。豈涉辭鋒。祖師心印。徒勞穿鑿。若舉宗乘一字。海水逆流。須彌倒卓。若說佛說祖。三界平沉。四生何有。若向下商量。枯木生花。

【現代漢語翻譯】 現代漢語譯本 南嶽云峰文悅禪師（Nanyue Yunfeng Wenyue, 南嶽云峰文悅，禪師名號）的法嗣 桂州壽寧齊曉禪師（Guizhou Shouning Qixiao, 桂州壽寧齊曉，禪師名號） 問：大眾聚集於此，應該談論什麼？ 師云：波斯人進入鬧市。（意指不同尋常的事發生） 僧曰：既然如此，那麼草隨風倒，風行草偃。（比喻上行下效） 師云：萬里遙望家鄉關隘。（意指渴望迴歸本源） 問：什麼是佛？ 師云：穿衣吃飯。（意指佛法就在日常生活中） 僧曰：雙手合十于胸前，後退三步。 師云：（如同）醉后（使用的）有裂紋的漆杯。（意指不完美，有缺陷） 上堂開示說：『親眼看見卻不能用語言表達，還算好一點。行動起來卻不知道方向，這是錯用了名相言辭。各位仁者，我今天將錯就錯。你們各位有眼睛，有耳朵，有鼻子，有舌頭，為什麼卻不能領會？』良久，又說：『武帝（Wudi, 指梁武帝）求仙卻求不到，王喬（Wang Qiao, 傳說中的仙人）端坐卻昇天。』咄！（表示斥責） 廬州澄惠咸詡禪師（Luzhou Chenghui Xianxu, 廬州澄惠咸詡，禪師名號） 問：德山（Deshan, 禪宗祖師）入門就打，是萬古宗風。臨濟（Linji, 禪宗祖師）入門就喝，是古今榜樣。拋開這兩條路，請禪師您來指示。 師云：我總不這樣。 僧曰：一開口說話，就是別樣的家風。 師云：幸好拄杖不在手上。（否則就要打你了） 問：有問有答，善於巧妙地分別闡述。請禪師您另外講講向上宗乘。 師云：你問得最貼切。 僧曰：學人明白了。 師云：明白什麼？僧人舉起坐具。 師云：你到底想做什麼？僧人便喝。 師云：像個內行。（指僧人懂得禪法）僧人禮拜。禪師便喝。 師云：如來的秘密旨意，哪裡涉及言辭辯論？祖師的心印，徒勞地穿鑿附會。如果談論宗乘一字，海水都會倒流，須彌山（Xumi Mountain, 佛教中的聖山）都會倒塌。如果說佛說祖，三界（Three Realms, 佛教中的欲界、色界、無色界）都會平沉，四生（Four kinds of birth, 佛教中的胎生、卵生、濕生、化生）又在哪裡存在？如果向下商量，枯木都會開花。

【English Translation】 English version Successor of Chan Master Wenyue of Yunfeng, Nanyue (Nanyue Yunfeng Wenyue, name of a Chan master) Chan Master Qixiao of Shouning, Guizhou (Guizhou Shouning Qixiao, name of a Chan master) Question: The assembly has gathered. What should we discuss? Master said: A Persian enters the bustling market. (Meaning something unusual is happening) Monk said: If that's the case, then the grass bends with the wind, and the wind sweeps over the grass. (Metaphor for superiors influencing subordinates) Master said: Gazing at the homeland from ten thousand miles away. (Meaning longing to return to the origin) Question: What is Buddha? Master said: Wearing clothes and eating rice. (Meaning the Buddha Dharma is in everyday life) Monk said: (I) put my hands together in front of my chest and take three steps back. Master said: (Like) a cracked lacquer cup after being drunk. (Meaning imperfect, flawed) Ascending the Dharma hall, (the Master) said: 'Seeing with your eyes but not being able to express it in words is still somewhat better. Moving your feet but not knowing the way is misusing names and words. All of you, today I will make the best of a bad situation. You all have eyes, ears, noses, and tongues, so why can't you understand?' After a long pause, (the Master) said: 'Emperor Wu (Wudi, referring to Emperor Wu of Liang) sought immortality but could not find it, while Wang Qiao (Wang Qiao, a legendary immortal) sat upright and ascended to heaven.' Hmph! (Expressing rebuke) Chan Master Xianxu of Chenghui, Luzhou (Luzhou Chenghui Xianxu, name of a Chan master) Question: Deshan (Deshan, a Chan ancestor) hits upon entering, which is the eternal tradition. Linji (Linji, a Chan ancestor) shouts upon entering, which is the model of ancient and modern times. Leaving these two paths, please, Master, indicate (another way). Master said: I don't do it that way at all. Monk said: One word spoken reveals a different family style. Master said: Fortunately, the staff is not in my hand. (Otherwise, I would hit you) Question: There are questions and answers, skillfully and clearly explained. Please, Master, speak separately about the supreme vehicle. Master said: You asked the most pertinent question. Monk said: This student understands. Master said: Understand what? The monk raised his seat cushion. Master said: What exactly do you want to do? The monk then shouted. Master said: Like an expert. (Referring to the monk understanding Chan Dharma) The monk bowed. The Master then shouted. Master said: The secret intent of the Tathagata, how could it involve verbal debate? The mind-seal of the Patriarchs is futilely forced and contrived. If you talk about the word 'vehicle', the sea will flow backward, and Mount Sumeru (Xumi Mountain, the sacred mountain in Buddhism) will collapse. If you talk about the Buddha and the Patriarchs, the Three Realms (Three Realms, the desire realm, the form realm, and the formless realm in Buddhism) will sink, and where would the Four Births (Four kinds of birth, womb-born, egg-born, moisture-born, and transformation-born in Buddhism) exist? If you discuss it downwards, even dead trees will bloom.

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寒灰髮𦦨。然雖如是。若向衲僧門下。白雲千里萬里。且道衲僧有什麼長處。良久。云。更有一般堪羨處。長連床上帶刀眠。

南嶽福嚴保宗禪師法嗣

衡州花葯山崇勝義然禪師

問。臨濟血脈。請師直道。

師云。虛空里揚眉。默地裡點頭。

僧曰。莫祇遮便是。

師云。是即是。作么生會。僧卻點頭。

師云。遮賊好吃棒。

僧連聲道。賊。賊。歸眾。

師云。三十棒也較不得。

上堂云。心心心。青山綠水深。若人識得遮山水。相對事法總平沉。是你諸人總識得。為什麼七十二峰儼然依舊。試為說看。若說不出。大似不曾行腳。參。

南嶽承天智昱禪師

問。如何是佛。

師云。髮長僧貌醜。

僧曰。意旨如何。

師云。腦門后合掌。

問。如何是祖師西來意。

師云。石廩峰高。

僧曰。意旨如何。

師云。遊人罕到。

問。如何是和尚家風。

師云。紙帳禪林。

僧曰。客來如何祗待。

師云。山中石耳。

師于元豐八年四月內沐浴淨髮。趺坐而逝。茶毗。齒舌眼睛不壞。

東京十方凈因道臻凈照禪師法嗣

福州長慶寺慧暹文慧禪師

【現代漢語翻譯】 現代漢語譯本： 灰燼中重新燃起火焰。即使是這樣，如果向禪僧（nà sēng，指雲遊四方的僧人）請教，白雲也會綿延千里萬里。那麼，禪僧有什麼長處呢？（停頓良久）說：『還有一點值得羨慕，那就是他們睡在長長的床上，身邊還帶著刀。』 南嶽福嚴保宗禪師的法嗣 衡州花葯山崇勝義然禪師 問：臨濟（Lín jì，禪宗宗派名）的血脈是什麼？請禪師直說。 禪師說：『在虛空中揚眉，在寂靜中點頭。』 僧人說：『莫非這就是？』 禪師說：『是即是，你如何理解？』僧人卻點頭。 禪師說：『你這賊，該打！』 僧人連聲說：『賊！賊！』然後回到人群中。 禪師說：『打三十棒也抵消不了。』 上堂說法時說：『心心心，青山綠水深。如果有人認識這山水，相對的一切事物都將歸於平靜。』你們這些人總能認識，為什麼七十二峰依然如故？試著說說看。如果說不出來，就好像不曾雲遊參學一樣。參！』 南嶽承天智昱禪師 問：什麼是佛？（Fó，佛教修行者追求的最終目標） 禪師說：『頭髮長，僧人相貌醜。』 僧人說：『意旨如何？』 禪師說：『腦門后合掌。』 問：什麼是祖師西來意？（Zǔ shī xī lái yì，指禪宗的根本宗旨） 禪師說：『石廩峰高。』 僧人說：『意旨如何？』 禪師說：『遊人罕到。』 問：什麼是和尚（hé shàng，指寺院住持）的家風？ 禪師說：『紙帳禪林。』 僧人說：『客人來了如何招待？』 禪師說：『山中石耳。』 禪師在元豐八年四月內沐浴淨髮，跏趺而坐圓寂。火化后，牙齒、舌頭和眼睛沒有損壞。 東京十方凈因道臻凈照禪師的法嗣 福州長慶寺慧暹文慧禪師

【English Translation】 English version: The cold ashes emit sprouts. Even so, if you ask the Chan (Chán, Zen) monks (nà sēng, wandering monks), the white clouds will stretch for thousands of miles. Then, what are the strengths of the Chan monks? (Pauses for a long time) Says: 'There is still something to admire, that is, they sleep on long beds with knives by their sides.' Dharma successor of Chan Master Baozong of Fuyan, Nanyue Chan Master Chong Sheng Yiran of Huayao Mountain, Hengzhou Asked: What is the bloodline of Linji (Lín jì, a Chan school)? Please, Master, speak directly. The Master said: 'Raising eyebrows in the void, nodding in silence.' The monk said: 'Could this be it?' The Master said: 'It is, but how do you understand it?' The monk then nodded. The Master said: 'You thief, you deserve a beating!' The monk repeatedly said: 'Thief! Thief!' and returned to the crowd. The Master said: 'Thirty blows cannot offset it.' Ascending the hall, he said: 'Mind, mind, mind, green mountains and clear waters are deep. If one recognizes these mountains and waters, all relative things will sink into tranquility.' All of you can recognize it, why do the seventy-two peaks remain the same? Try to explain it. If you cannot, it is as if you have never traveled and studied. Investigate!' Chan Master Zhiyue of Chengtian, Nanyue Asked: What is Buddha? (Fó, the ultimate goal pursued by Buddhist practitioners) The Master said: 'Long hair, ugly appearance of a monk.' The monk said: 'What is the meaning?' The Master said: 'Palms together behind the head.' Asked: What is the meaning of the Patriarch's coming from the West? (Zǔ shī xī lái yì, refers to the fundamental purpose of Chan Buddhism) The Master said: 'Stone Granary Peak is high.' The monk said: 'What is the meaning?' The Master said: 'Few tourists arrive.' Asked: What is the family style of the Abbot (hé shàng, refers to the abbot of a monastery)? The Master said: 'Paper tent Chan forest.' The monk said: 'How to treat guests when they arrive?' The Master said: 'Stone ears in the mountains.' The Master bathed and purified his hair in April of the eighth year of Yuanfeng, and passed away in the lotus position. After cremation, the teeth, tongue, and eyes were not damaged. Dharma successor of Chan Master Jingzhao of Jingyin, Shifang, Tokyo Chan Master Huiqian Wenhui of Changqing Temple, Fuzhou

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問。離上生之寶剎。登延聖之道場。如何是不動尊。

師云。孤舟載明月。

僧曰。忽遇櫓棹俱停又作么生。

師云。漁人偏愛宿蘆花。

問。長期進道。西天以臘人為驗。未審此間以何為驗。

師云。鐵彈子。

僧曰。未審意旨如何。

師云。大底大。小底小。

問。德山臨濟即不問。傳衣付法事如何。

師云。你向什麼處見德山臨濟。僧便喝。

師云。還曾夢見也未。僧拊掌入眾。

師云。果然。果然。

師云。坐斷要津時。見處黑如漆。放開一線道。處處見彌勒。而今放則放了也。且道彌勒在什麼處。眾中還有見得者么。便請出來。對眾道看。良久云。有么。有么。善財不知何處去。樓閣門開獨往還。喝云。各請歸堂。

福州棲勝繼超禪師

上堂。拈拄杖。良久。云。三世諸佛盡在遮里𨁝跳。大眾還會么。過去諸佛說了。未來諸佛未說。現在諸佛今說。敢問諸人。作么生是說底事。卓一下。云。蘇嚧。蘇嚧。

鄧州香嚴山慧照禪師洞敷

本福州人。生於范氏。幼而氣韻清敏。長慕空宗。依東京景德寺圓明大師為師。試經落髮。愛具后。遍參江淮叢席。迨見凈因凈照臻禪師。一言頓契。如箭鋒直。

【現代漢語翻譯】 現代漢語譯本 問：離開了往生極樂世界的寶剎，登上了延續聖賢之道的地方，什麼是『不動尊』（Acalanātha，佛教中的一位忿怒尊）？ 師父說：孤零零的船隻載著明月。 僧人問：如果忽然遇到船槳都停止了，又該如何是好？ 師父說：漁人偏愛在長滿蘆葦花的地方過夜。 問：長期精進修道，西天（指印度）以僧人的受戒年限來驗證修行，不知這裡（指中國）以什麼來驗證？ 師父說：鐵彈子。 僧人問：不知是什麼意思？ 師父說：大的就大，小的就小。 問：德山（Deshan，唐代禪師）和臨濟（Linji，唐代禪師）暫且不問，傳衣付法（指禪宗的傳承）的事情又如何呢？ 師父說：你從什麼地方見到德山和臨濟？ 僧人於是大喝一聲。 師父說：還曾在夢裡見過嗎？ 僧人拍手走入人群。 師父說：果然如此，果然如此。 師父說：截斷交通要道的時候，所見之處黑暗如漆。放開一條道路，處處都能見到彌勒（Maitreya，未來佛）。如今放開了，也就放開了。那麼，彌勒在什麼地方呢？大眾中還有見到的人嗎？請站出來，當著大家的面說一說。過了很久，師父說：有嗎？有嗎？善財童子（Sudhana，華嚴經中的求道者）不知去了何處，樓閣大門敞開，獨自往來。師父喝道：各位請回禪堂。 福州棲勝繼超禪師 上堂說法，拿起拄杖，停頓片刻，說：三世諸佛（過去、現在、未來諸佛）都在這裡跳躍。大眾明白嗎？過去諸佛已經說了，未來諸佛尚未說，現在諸佛正在說。請問各位，什麼是正在說的事情？用拄杖敲擊一下，說：蘇嚧（Sūro，咒語），蘇嚧。 鄧州香嚴山慧照禪師洞敷 原本是福州人，出生于范氏家庭。從小就氣質清明聰敏，長大後仰慕佛法空宗。依止東京景德寺的圓明大師為師。通過考試后剃度出家。受具足戒后，遍參江淮一帶的寺院。直到見到凈因凈照臻禪師，一句話就頓悟契合，如同箭鋒直指目標。

【English Translation】 English version Question: Having left the precious temple of rebirth in the Pure Land and ascended to the sacred site where the path of the sages is continued, what is 『Acalanātha』 (immovable尊, a wrathful deity in Buddhism)? The master said: A solitary boat carries the bright moon. The monk asked: What if suddenly the oars and rudder both stop? The master said: Fishermen especially love to spend the night among the reeds and flowers. Question: For long-term advancement on the path, the Western Lands (referring to India) use the years of ordination as a measure. I wonder what is used as a measure here (referring to China)? The master said: Iron pellets. The monk asked: I wonder what the meaning is? The master said: The big is big, and the small is small. Question: Deshan (a Chan master of the Tang Dynasty) and Linji (a Chan master of the Tang Dynasty) are not to be questioned for now, but what about the matter of transmitting the robe and entrusting the Dharma (referring to the transmission of Chan Buddhism)? The master said: Where did you see Deshan and Linji? The monk then shouted loudly. The master said: Have you ever seen them in a dream? The monk clapped his hands and entered the crowd. The master said: Indeed, indeed. The master said: When blocking the vital passage, the place seen is as dark as lacquer. When opening a path, Maitreya (the future Buddha) is seen everywhere. Now that it is released, it is released. So, where is Maitreya? Is there anyone in the assembly who sees it? Please come out and speak to the assembly. After a long time, the master said: Is there? Is there? Sudhana (a seeker in the Avatamsaka Sutra) does not know where he has gone, the doors of the pavilion are open, and he goes back and forth alone. The master shouted: Please return to the meditation hall. Chan Master Jichao of Qisheng Temple in Fuzhou Ascending the hall, he picked up his staff, paused for a moment, and said: All the Buddhas of the three times (past, present, and future Buddhas) are jumping here. Does the assembly understand? The Buddhas of the past have spoken, the Buddhas of the future have not yet spoken, and the Buddhas of the present are now speaking. May I ask everyone, what is the matter of speaking? He struck the staff once and said: Sūro (mantra), Sūro. Chan Master Dongfu of Xiangyan Mountain Huizhao in Dengzhou Originally from Fuzhou, born into the Fan family. From a young age, he had a clear and intelligent temperament. When he grew up, he admired the emptiness teachings of Buddhism. He relied on Master Yuanming of Jingde Temple in Tokyo as his teacher. After passing the examination, he shaved his head and left home. After receiving the full precepts, he visited monasteries all over the Jianghuai area. Until he met Chan Master Jingyin Jingzhao Zhen, he had a sudden and harmonious understanding in one word, like an arrow pointing straight to the target.

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加以學談今古。名動京師。遂膺　　朝旨。住鄧之香嚴幾十載。次旋故里。受請龜山．壽山．神光。凡更三剎。皆閩中上游。厥後又未可量也。

師初開堂日。僧問。師唱誰家曲。宗風嗣阿誰。

師云。海底泥牛吼。雲中木馬嘶。

僧曰。學人未曉。乞師再指。

師云。一聲聲徹九重天。

問。朝命既臨於此日。師將何法報　君恩。

師云。皇天無親。唯德是輔。

僧曰。如何是德。

師云。一人歌有道。萬姓樂無私。

問。祖意與教意。是同是別。

師云。鳳闕摩空。汴河瀉碧。

師復云。西干四七。道絕語言。東土二三。法無文字。唯傳一印。直指人心。心了則天地全該。印定則絲毫不漏。塵塵絕待。法法融虛。方乃契聖根源。始曰入佛知見。如斯薦得。落二落三。本色衲僧如何話會。還道得么。箇中消息若為傳。鳳闕龍樓峭倚天。要會覺城東際事。寥寥千古尚依然。

僧問。遠辭香嚴丈室。近屆龜山道場。如何是不動尊。

師云。千手大悲提不起。

僧曰。如何是動尊。

師云。玉殿曾遊歷。金門屢往還。

問。如何是龜山境。

師云。千峰來有路。八極凈無塵。

僧曰。如何是境中人。

【現代漢語翻譯】 現代漢語譯本：他精通學問，談論古今之事，名聲震動京城，於是奉朝廷旨意，在鄧州的香嚴寺住了幾十年。之後回到故鄉，接受邀請，先後主持龜山、壽山、神光三座寺廟。這三座寺廟都是福建一帶的著名寺院。他後來的成就更是不可限量。

禪師初次開堂說法時，有僧人問道：『禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』

禪師回答說：『海底的泥牛在吼叫，雲中的木馬在嘶鳴。』

僧人說：『弟子不明白，請禪師再次指點。』

禪師說：『一聲聲響徹九重天。』

僧人問：『朝廷的命令已經降臨到今天，禪師您將用什麼方法來報答皇上的恩德？』

禪師說：『皇天沒有偏袒，唯有德行可以輔助。』

僧人問：『什麼是德行？』

禪師說：『一人歌頌有道的政治，萬民享受無私的恩惠。』

僧人問：『祖師的意旨與佛教的教義，是相同還是不同？』

禪師說：『高聳的宮闕直插雲霄，汴河的河水碧綠如玉。』

禪師又說：『西方的四七（指印度二十八祖），道超越了語言文字；東土的二三（指中國六祖），佛法不立文字。只是以心印心，直接指示人的本心。心領悟了，則天地萬物都包含其中；心印定了，則絲毫不會遺漏。一切事物都超越了對待，一切法都融入了虛空。這樣才能契合聖人的根本源頭，才開始進入佛的知見。如果這樣來領悟，就落入了第二第三義諦。本色的衲僧（指真正的修行人）該如何談論體會？還能說得出來嗎？其中的訊息要如何傳達？高聳的宮闕樓閣巍峨地倚靠著天邊。想要了解覺城的東邊的事情，千百年來依然是那麼寥廓。』

僧人問：『遠離了香嚴寺的丈室，最近來到了龜山的道場，什麼是『不動尊』（Acalanātha）？』

禪師說：『千手大悲（Sahasrabhuja Avalokiteśvara）也提不起來。』

僧人問：『什麼是『動尊』？』

禪師說：『曾經遊歷過玉皇大帝的宮殿，多次往返于金門（指朝廷）。』

僧人問：『什麼是龜山的境界？』

禪師說：『千座山峰來時有路，四面八方清凈沒有塵埃。』

僧人問：『什麼是境界中的人？』

【English Translation】 English version: He was proficient in learning and discussed the past and present, his name shaking the capital. Consequently, he received an imperial decree and resided at Xiangyan Monastery in Dengzhou for several decades. Later, he returned to his hometown and accepted invitations to preside over Guishan, Shoushan, and Shenguang Monasteries. All three monasteries were renowned in the Fujian area. His later achievements were immeasurable.

On the first day the Master opened his hall, a monk asked, 'Whose tune does the Master sing? Whose lineage does the Master inherit?'

The Master said, 'The mud ox roars at the bottom of the sea, the wooden horse neighs in the clouds.'

The monk said, 'This student does not understand. I beg the Master to point it out again.'

The Master said, 'Each sound resonates through the nine heavens.'

A monk asked, 'Since the imperial decree has arrived today, what method will the Master use to repay the Emperor's kindness?'

The Master said, 'Heaven has no favorites; only virtue is its aid.'

The monk asked, 'What is virtue?'

The Master said, 'One person sings of virtuous governance, and all people enjoy selfless benevolence.'

A monk asked, 'Are the Patriarch's (Bodhidharma) intent and the teachings of the scriptures the same or different?'

The Master said, 'The towering palace scrapes the sky, the Bian River flows with jade-green water.'

The Master further said, 'In the West (India), the four sevens (referring to the 28 Indian Patriarchs), the Way transcends language. In the East (China), the two threes (referring to the six Chinese Patriarchs), the Dharma does not establish words. It only transmits mind with mind, directly pointing to the human mind. If the mind is understood, then all of heaven and earth are contained within it. If the mind is sealed, then nothing is missed. Every phenomenon transcends duality, and every Dharma merges into emptiness. Only then can one accord with the root source of the sages and begin to enter the Buddha's knowledge and vision. If one understands in this way, one falls into the second and third truths. How should a true monk discuss and experience this? Can you still speak of it? How can the message within be conveyed? The towering palaces and pavilions majestically lean against the sky. If you want to understand the affairs of the eastern edge of the City of Enlightenment, it remains vast and unchanged throughout the ages.'

A monk asked, 'Having left the abbot's room at Xiangyan Monastery and recently arrived at the Guishan Monastery, what is Acalanātha (immovable尊)?'

The Master said, 'The thousand-handed Avalokiteśvara (Sahasrabhuja Avalokiteśvara) cannot lift it.'

The monk asked, 'What is the 'movable尊'?'

The Master said, 'I have traveled through the Jade Emperor's palace and returned to the Golden Gate (referring to the imperial court) many times.'

A monk asked, 'What is the realm of Guishan?'

The Master said, 'There is a path for the thousand peaks to come, and the eight directions are pure and without dust.'

The monk asked, 'What is the person within the realm?'

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師云。有時開眼有時合。

問。如何是佛法的的大意。

師云。山寒露骨。水淺見沙。

師云。窮經窮論。正如入海算沙。覓法覓心。大似捫空求響。故我佛出世。為一大事因緣。洎諸祖傳衣。亦乃廣開方便。發揮教外之正法。指示涅槃之妙心。作筏度人。應病與藥。故善說法者。說無所說。而善傳心者。傳無所傳。縱饒一棒一條痕。一摑一手血。未見拖泥帶水。豈能點瓦成金。大眾。祗如今日為國開堂。還有奇特底事也無。良久。云。疊疊青山與流水。舊時顏色舊時聲。

上堂云。春無三日晴。風雨時時作。巖下見蟠桃。自開還自落。翻憶靈云得處親。迄今底事何蕭索。非蕭索。春山春水四寥廓。鷓鴣啼處百花香。好薦聲前這一著。咄。

上堂云。炎風匝地。畏日流空。奇云當戶任長舒。白藕飄香來不斷。林間達士。了無寒暑之變遷。塵里遊人。但見光陰之迅速。直得燈籠合掌。露柱攢眉。一年又將半。幾個知音知。知不知。路上行人口是碑。

西京少林禪院元訓禪師

問。囊錐已露。至寶難藏。海眾臨筵。請師一接。

師云。嵯峨疊萬仞。

僧曰。學人不會。

師云。水出鳳嶺關。

問。達磨西來。為接群迷。和尚出世。當爲何事。

【現代漢語翻譯】 現代漢語譯本 　　師父說：『有時睜開眼睛，有時閉上眼睛。』 　　問：『什麼是佛法的大意？』 　　師父說：『山寒冷得露出巖石，水淺得可以看見沙子。』 　　師父說：『窮盡經書窮盡理論，就像在海里計算沙子一樣。尋找佛法尋找真心，就像在空中摸索聲音一樣。』所以，我佛（釋迦牟尼佛）出世，是爲了一個重大的因緣。等到各位祖師傳衣缽，也是爲了廣開方便之門，發揮教義之外的正法，指示涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的微妙真心。他們像用筏子來渡人，根據不同的病癥給予不同的藥物。所以，善於說法的人，說的是無所說；而善於傳心的人，傳的是無所傳。縱然一棒打下去有一條痕跡，一巴掌打下去有一手血，也沒有拖泥帶水，又怎麼能點瓦成金呢？各位，就像今天為國家開設佛堂，還有什麼特別的事情嗎？』 　　（師父）停頓了很久，說：『重重疊疊的青山和流水，還是舊時的顏色舊時的聲音。』 　　上堂說法時說：『春天沒有連續三天的晴朗，風雨時常發生。巖石下看見蟠桃，自己開放自己凋落。』反而想起靈云（禪宗僧人）開悟的地方很親切，直到現在到底有什麼蕭索的呢？ 　　『不是蕭索，春天的山，春天的水，多麼空曠寥廓。鷓鴣鳥啼叫的地方，百花飄香，好好推薦這在聲音之前的一著。』 　　『咄！』 　　上堂說法時說：『炎熱的風吹遍大地，強烈的陽光在空中流動。奇異的雲彩對著門戶，任憑它舒展。白色的蓮藕飄著香味，源源不斷地飄來。』 　　『山林間的通達之士，了悟沒有寒冷和暑熱的變化。塵世中的遊人，只看到光陰的迅速流逝。』簡直是燈籠合掌，露柱皺眉。一年又快過了一半，有幾個知音知道呢？知道不知道？路上行人的口就是碑。』 　　西京少林禪院元訓禪師 　　問：『錐子放在口袋裡已經露出來了，至寶難以隱藏。眾多的僧人聚集在這裡，請師父開示。』 　　師父說：『高聳的山峰重疊萬仞。』 　　僧人說：『學人不能領會。』 　　師父說：『水從鳳嶺關流出。』 　　問：『達磨（Bodhidharma，禪宗初祖）西來，是爲了接引迷惑的眾生。和尚您出世，應當是爲了什麼事？』

【English Translation】 English version 　　The Master said, 'Sometimes opening the eyes, sometimes closing them.' 　　Asked, 'What is the great meaning of the Buddha-dharma (teachings of the Buddha)?' 　　The Master said, 'The mountain is so cold that the bones are exposed, the water is so shallow that the sand can be seen.' 　　The Master said, 'Exhausting the scriptures and exhausting the theories is just like counting sand in the sea. Seeking the Dharma (Buddhist teachings) and seeking the mind is much like groping for sound in the void.' Therefore, our Buddha (Shakyamuni Buddha) appeared in the world for a great cause and condition. When the various patriarchs passed down the robe, it was also to widely open the door of expedient means, to develop the true Dharma (universal law) beyond the teachings, and to point out the wonderful true mind of Nirvana (Buddhist term referring to the state of liberation from the cycle of birth and death). They are like using rafts to ferry people across, giving different medicines according to different illnesses. Therefore, those who are good at expounding the Dharma speak of what is unspeakable, and those who are good at transmitting the mind transmit what is untransmittable. Even if a stick leaves a mark, and a slap leaves blood on the hand, there is no dragging of mud and water, how can one turn tiles into gold? Everyone, just like today opening a Dharma hall for the country, is there anything special?' 　　(The Master) paused for a long time and said, 'The layers upon layers of green mountains and flowing water are still the old colors and the old sounds.' 　　Ascending the hall to preach, he said, 'Spring has no three days of sunshine, wind and rain occur frequently. Under the rocks, one sees the flat peaches, opening and falling by themselves.' Instead, one remembers the place where Lingyun (Zen monk) attained enlightenment as being very intimate, until now, what is desolate? 　　'It is not desolate, the spring mountains and spring waters are so vast and desolate. Where the partridge cries, the hundred flowers are fragrant, recommend well this move before the sound.' 　　'Tut!' 　　Ascending the hall to preach, he said, 'The scorching wind sweeps across the earth, the intense sunlight flows in the sky. Strange clouds face the door, allowing them to stretch out. White lotus roots float with fragrance, continuously drifting in.' 　　'The enlightened scholars in the mountains and forests understand that there is no change of cold and heat. The travelers in the dusty world only see the rapid passage of time.' It is as if the lanterns are joining palms, and the dew pillars are frowning. Another half of the year is about to pass, how many kindred spirits know? Do they know or not? The mouths of the people on the road are the epitaphs.' 　　Zen Master Yuanxun of Xijing Shaolin Zen Monastery 　　Asked, 'The awl in the bag has already been revealed, the supreme treasure is difficult to hide. The assembly of monks is gathered here, please Master give instruction.' 　　The Master said, 'The towering peaks are stacked ten thousand ren (ancient unit of length).' 　　The monk said, 'The student does not understand.' 　　The Master said, 'The water flows out of Fengling Pass.' 　　Asked, 'Bodhidharma (first patriarch of Zen) came from the West to receive and guide the deluded beings. What should the Master do upon appearing in the world?'

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師云。祗有照壁月。

僧曰。學人便恁么時如何。

師云。更無更吹葉風。

上堂云。隨機設教。應病與藥。百千妙門。不離方寸。有病無病。病瘥即除。州南州北月團圓。廣教一眾都無分。咄。趙州石橋。思量好笑。近來學得運算元法。兩個九百是千八。以拂子擊禪床一下。

廬州興化院仁岳禪師法嗣

潭州智度山定林景芳禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。初出紅爐金彈子。

僧曰。還許學人接也無。

師云。簉破阇梨鐵面皮。

問。七十二峰即不問。如何是法輪境。

師云。岣㟺峰尖神禹碑。

僧曰。還許學人識也。無。

師云。石青字赤形模奇。

僧曰。今日得遇去也。

師云。吏部當時尚莫窺。

僧曰。端的在什麼處。

師云。何時得汝不狐疑。

潭州興化紹清禪師

問。不觸波瀾。如何趣向。

師云。得宜須舉棹。莫待打頭風。

僧曰。猶是湛水之波。忽遇拏雲㸕霧又且如何。

師云。道泰不傳天子令。

師云。問來答去。祇益繁詞。于道則遠之遠矣。祖令既行。要津坐斷。十方諸佛。瓦解冰消。三藏教乘。掃土而盡。到遮里。誰敢

【現代漢語翻譯】 現代漢語譯本 　　禪師說：『只有照在墻壁上的月亮。』 　　僧人問：『學人如果在那樣的時刻，又該如何呢？』 　　禪師說：『不再有風吹動樹葉的聲音。』 　　禪師上堂說法時說：『隨機施教，應病給藥，千百種玄妙法門，不離這方寸之心。無論有病無病，病好之後就應去除藥。湖南湖北，月亮都是圓的，廣泛教化大眾，沒有分別。咄！趙州（Zhao Zhou）石橋，想想真是好笑。近來學了算盤的演算法，兩個九百加起來是一千八。』用拂塵敲了一下禪床。 　　廬州（Lu Zhou）興化院（Xing Hua Yuan）仁岳禪師（Ren Yue Chanshi）的法嗣 　　潭州（Tan Zhou）智度山（Zhi Du Shan）定林寺（Ding Lin Si）景芳禪師（Jing Fang Chanshi） 　　僧人問：『禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』 　　禪師說：『剛從紅爐里取出的金彈子。』 　　僧人問：『還允許學人接住它嗎？』 　　禪師說：『打破你這老和尚的鐵面皮。』 　　僧人問：『七十二峰暫且不問，如何是法輪（Fa Lun）的境界？』 　　禪師說：『岣嶁（Gou Lou）峰尖的神禹（Shen Yu）碑。』 　　僧人問：『還允許學人認識它嗎？』 　　禪師說：『石青色的字，赤色的形體，模樣奇異。』 　　僧人說：『今天有幸遇到了，這就告辭了。』 　　禪師說：『吏部（Li Bu）的官員當時尚且不能窺探。』 　　僧人問：『究竟在哪裡呢？』 　　禪師說：『什麼時候才能讓你不再狐疑？』 　　潭州（Tan Zhou）興化寺（Xing Hua Si）紹清禪師（Shao Qing Chanshi） 　　僧人問：『不觸動波瀾，該如何趨向？』 　　禪師說：『適宜的時候就要舉起船槳，不要等到頂頭風吹來。』 　　僧人問：『即使是平靜水面的波浪，忽然遇到掀起雲霧的情況，又該如何呢？』 　　禪師說：『太平盛世不傳天子的命令。』 　　禪師說：『問來答去，只會增加繁瑣的言辭，離道就越來越遠了。祖師的法令和規矩已經施行，在交通要道上設定關卡，斷絕來往。十方諸佛，如同瓦解冰消一般。三藏（San Zang）的教義，也要掃除乾淨。到了這裡，誰還敢……』

【English Translation】 English version 　　The Master said, 'There is only the moon reflected on the wall.' 　　A monk asked, 'What should a student do at such a moment?' 　　The Master said, 'There is no more wind blowing through the leaves.' 　　The Master, addressing the assembly, said, 'Teaching is set forth according to the occasion, medicine is given according to the illness. The myriad wonderful gates do not depart from this square inch of the heart. Whether there is illness or not, the medicine should be removed once the illness is cured. South of the state, north of the state, the moon is round everywhere. Universally teaching the assembly, there is no differentiation. Bah! Zhao Zhou's (Zhao Zhou) stone bridge, thinking about it is laughable. Recently, I learned the method of counting with an abacus; two nines are one thousand eight.' He struck the Zen platform once with his whisk. 　　Successor of Dharma to Zen Master Ren Yue (Ren Yue Chanshi) of Xing Hua Monastery (Xing Hua Yuan) in Lu Zhou (Lu Zhou). 　　Zen Master Jing Fang (Jing Fang Chanshi) of Ding Lin Monastery (Ding Lin Si) on Zhi Du Mountain (Zhi Du Shan) in Tan Zhou (Tan Zhou). 　　A monk asked, 'Whose tune does the Master sing? Whose ancestral style do you inherit?' 　　The Master said, 'A golden pellet just out of the red furnace.' 　　The monk asked, 'Is the student allowed to catch it?' 　　The Master said, 'Shatter your iron face, you old monk.' 　　A monk asked, 'The seventy-two peaks I won't ask about. What is the realm of the Dharma wheel (Fa Lun)?' 　　The Master said, 'The inscription of Shen Yu (Shen Yu) on the peak of Gou Lou (Gou Lou) Mountain.' 　　The monk asked, 'Is the student allowed to recognize it?' 　　The Master said, 'Stone-blue characters, red shapes, strange appearance.' 　　The monk said, 'Today I have the good fortune to meet you, I will now take my leave.' 　　The Master said, 'Even the officials of the Ministry of Personnel (Li Bu) at that time could not fathom it.' 　　The monk asked, 'Where exactly is it?' 　　The Master said, 'When will I get you to stop being doubtful?' 　　Zen Master Shao Qing (Shao Qing Chanshi) of Xing Hua Monastery (Xing Hua Si) in Tan Zhou (Tan Zhou). 　　A monk asked, 'Without touching the waves, how should one proceed?' 　　The Master said, 'When it is appropriate, you must raise the oar; do not wait for the headwind to strike.' 　　The monk asked, 'Even if it is the waves of still water, what if suddenly encountering clouds and mist?' 　　The Master said, 'In an era of great peace, the emperor's commands are not transmitted.' 　　The Master said, 'Questioning and answering only increase verbose words, and are far, far away from the Way. The ancestral decrees have already been implemented, and checkpoints are set up on the vital routes, cutting off traffic. The Buddhas of the ten directions are like tiles breaking and ice melting. The teachings of the Tripitaka (San Zang) should be swept away completely. Having arrived here, who dares to...'

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正眼覷著。所以釋迦有竭世之樞機。尚掩室于摩竭。凈名騁窮天之詞辯。猶杜口于毗耶。豈況小根小智者哉。何也。龍象蹴踏。非驢騾所堪。

上堂云。祖師門下。佛法不存。善法堂前。仁義休說。然雖如是。事無一向。竊聞哀哀父母。生我劬勞。欲報深恩。昊天罔極。髮膚身體。弗敢毀傷。此曾仲尼之孝也。輪轉三界中。恩愛不能脫。棄恩入無為。真實報恩者。故我大覺世尊。雪山苦行。摩竭成道。往忉利天為母說法。此釋迦之孝也。得大解脫。運大神通。手擎金錫。掌托龍盂詣地獄門。卓然尋省。見其慈母。悲泣無量。此目連之孝也。作么生是興化之孝。良久。云。興化今日不上天堂。不入地獄。于善法堂中登王座上。為母說法。以答劬勞。且道我母祇今在什麼處。

乃云。我母生前足善緣。無勞問佛定生天。人間上壽古今少。九十春秋減一年。下座敢煩大眾燒一炷香。以助山僧報孝。既是山僧之母。為什麼卻煩諸人燒香。不見道。東家人死。西家助哀。以手槌胸云。蒼天。蒼天。

汝州首山乾明處圭禪師

問。如何是首山境。

師云。白雲片片時來往。汝水潺潺流向東。

僧曰。如何是境中人。

師云。寒山逢拾得。拍手笑呵呵。

僧曰。向上宗乘事若何。

【現代漢語翻譯】 現代漢語譯本：

要用正眼去看待（真理）。所以釋迦牟尼佛擁有開創世界的樞機，尚且在摩竭陀國（Magadha，古印度王國）閉門靜坐；維摩詰（Vimalakirti，佛教在家菩薩）能夠發揮窮盡天下的辯才，仍然在毗耶離城（Vaishali，古印度城市）杜口不言。更何況是小根器小智慧的人呢？為什麼這麼說呢？龍象（比喻大乘菩薩）的行動，不是驢騾所能承受的。

上堂開示說：『祖師門下，佛法不存；善法堂前，仁義休說。』雖然是這樣，但事情沒有絕對的。我聽說哀哀父母，生我養我非常辛勞，想要報答這深厚的恩情，就像昊天一樣無邊無際，不敢毀壞損傷自己的頭髮和面板身體。這是曾子和仲尼（孔子）的孝道啊。在三界中輪轉，恩愛無法解脫，捨棄恩愛進入無為的境界，才是真正報恩的人。所以我們偉大的覺者世尊，在雪山苦行，在摩竭陀國成就道業，前往忉利天（Trayastrimsa，佛教欲界六天之一）為母親說法，這是釋迦牟尼佛的孝道啊。目犍連（Maudgalyayana，釋迦牟尼佛十大弟子之一）獲得大解脫，運用大神通，手持錫杖，掌托龍盂，前往地獄之門，仔細尋找探望，看見他的慈母悲傷哭泣，無量痛苦，這是目連的孝道啊。』 那麼，什麼是興化的孝道呢？』良久，說：『興化今天不上天堂，不下地獄，在善法堂中登上王座，為母親說法，以此來報答養育的辛勞。那麼，我的母親現在在什麼地方呢？』

於是說：『我的母親生前廣積善緣，不用問佛也必定往生天界。人間長壽古往今來很少有，九十春秋少一年。』下座后，請各位燒一炷香，來幫助山僧報答孝道。既然是山僧的母親，為什麼卻要麻煩各位燒香呢？沒聽過說嗎？東家死了人，西家幫忙哀悼。』用手捶胸說：『蒼天啊，蒼天啊！』

汝州首山乾明處圭禪師

問：『什麼是首山（Shoushan，山名，也是禪師的道場）的境界？』

禪師說：『白雲片片時來往，汝水（Ru River，河流名）潺潺流向東。』

僧人說：『什麼是境界中的人？』

禪師說：『寒山（Hanshan，唐代詩人）遇到拾得（Shide，唐代和尚），拍手笑呵呵。』

僧人說：『向上宗乘（指禪宗的最高境界）的事情如何？』

【English Translation】 English version:

You must look at it with the right eye. Therefore, Shakyamuni (釋迦牟尼, the founder of Buddhism) possessed the pivotal mechanism for creating the world, yet he still secluded himself in Magadha (摩竭, an ancient kingdom in India). Vimalakirti (凈名, a Buddhist lay bodhisattva) could unleash eloquence that exhausted the heavens, yet he remained silent in Vaishali (毗耶, an ancient Indian city). How much more so for those with small roots and small wisdom? Why is this so? The trampling of dragons and elephants (龍象, metaphors for great Mahayana bodhisattvas) is not something that donkeys and mules can bear.

Ascending the hall, he said: 'In the lineage of the Patriarchs, the Buddha-dharma does not exist; before the Hall of Good Dharma, benevolence and righteousness should not be discussed.' Although this is so, things are not absolute. I have heard that my sorrowing parents bore me and raised me with great toil. Wanting to repay this deep kindness is like trying to grasp the boundless sky. I dare not damage my hair, skin, or body. This is the filial piety of Zengzi and Zhongni (Confucius). Revolving in the three realms, one cannot escape the bonds of love. Abandoning love and entering the realm of non-action is true repayment of kindness. Therefore, our great awakened World-Honored One, practiced asceticism in the Himalayas, attained enlightenment in Magadha, and went to Trayastrimsa Heaven (忉利天, one of the six heavens of desire in Buddhism) to preach the Dharma for his mother. This is the filial piety of Shakyamuni. Maudgalyayana (目連, one of the ten great disciples of Shakyamuni Buddha) attained great liberation, wielded great supernatural powers, held a khakkhara staff in his hand, and carried a dragon bowl in his palm, going to the gates of hell. He carefully searched and visited, seeing his compassionate mother weeping with immeasurable suffering. This is the filial piety of Maudgalyayana.' So, what is the filial piety of Xinghua?' After a long pause, he said: 'Xinghua today does not ascend to heaven, nor does he descend to hell. In the Hall of Good Dharma, he ascends the king's throne to preach the Dharma for his mother, in order to repay the toil of raising me. So, where is my mother right now?'

Then he said: 'My mother accumulated good karma throughout her life, so without asking the Buddha, she will surely be reborn in heaven. Longevity in the human realm is rare in ancient and modern times, ninety autumns minus one year.' After descending from the seat, please burn a stick of incense to help this mountain monk repay his filial piety. Since it is the mountain monk's mother, why trouble everyone to burn incense? Haven't you heard it said? When a neighbor dies, the other neighbors help with the mourning.' He beat his chest with his hand and said: 'Heaven, oh heaven!'

Zen Master Chugui of Shoushan Qianming in Ruzhou

Asked: 'What is the realm of Shoushan (首山, name of a mountain and also the Zen master's monastery)?'

The Master said: 'White clouds come and go in patches, the Ru River (汝水, name of a river) flows eastward with a gurgling sound.'

The monk said: 'What is the person within the realm?'

The Master said: 'Hanshan (寒山, a Tang Dynasty poet) meets Shide (拾得, a Tang Dynasty monk), clapping their hands and laughing heartily.'

The monk said: 'What about the matter of the upward-moving vehicle (referring to the highest state of Zen)?'

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師云。虛空藏鳥跡。風過樹頭鳴。

僧曰。便是為人處也。

師云。曹溪水急。

荊門軍玉泉謂芳禪師法嗣

安州延福禪院智興禪師

西川人。出家受具。后即造玉泉芳禪師法席。豁然大悟。初住漸源。次遷黃梅龍華。晚住延福。師語不談玄。行不修潔。身不稟儀。眾不喜見。逝后應報有徴。緇素追仰。遺體塑飾。祈禱尤盛。

臨江軍惠力善周禪師

上堂云。遼天鶻。萬重云。祇一突。是什麼。咄。

師于元祐元年十二月望日沐浴淨髮。說偈云。

山僧住瑞筠。未嘗形言句。

七十三年來。七十三年去。

言畢。趺坐而逝。三日後。𩯭發再生。

韶州六祖南華重辨禪師

問。祖意西來即不問。最初一句請師宣。

師云。龍㗸黑寶離滄海。鶴側霜領下玉階。

僧曰。一輪明月照。四海盡分明。

師云。夜半拆開無縫塔。天明智積抱頭回。

師云。會么。五大未明。二儀無跡。威音王覷不見。大悲手摸無蹤。且道為復神通妙用。為復法爾如然。於斯明得。便乃高步毗盧頂上。坐斷報化佛頭。於斯未明。祇知事逐眼前過。不覺老從頭上來。咦。

福州聖泉寺紹登禪師

本郡古田縣臨水人也

【現代漢語翻譯】 師父說：『虛空中沒有鳥的痕跡，風吹過樹梢發出鳴響。』 僧人說：『這就是為人處世的地方。』 師父說：『曹溪的水流湍急。』

荊門軍玉泉寺的謂芳禪師的法嗣。

安州延福禪院的智興禪師

是西川人。出家並受具足戒后，便前往玉泉芳禪師的座下，豁然大悟。最初住在漸源，後來遷到黃梅龍華，晚年住在延福。禪師的言語不談論玄妙，行為不修飾整潔，身形不講究威儀，大眾不喜歡見到他。去世后，應驗的報應顯現，僧俗都追隨仰慕。遺體被塑像裝飾，祈禱非常興盛。

臨江軍惠力善周禪師

上堂時說：『遼天的海東青，穿過萬重云，只一下猛衝。這是什麼？咄！』

禪師在元祐元年十二月十五日沐浴淨髮，說了偈語：

『山僧住在瑞筠，未曾用言語表達。 七十三年來，七十三年過去。』

說完，便跏趺坐而逝。三天後，鬢髮又重新生長出來。

韶州六祖南華寺的重辨禪師

問：『祖師西來的意旨暫且不問，最初的一句請禪師宣說。』

禪師說：『龍銜著黑色的寶珠離開滄海，鶴傾斜著霜白的脖頸走下玉石臺階。』

僧人說：『一輪明月照耀，四海都清清楚楚。』

禪師說：『半夜拆開沒有縫隙的塔，天亮時智積抱著頭回去。』

禪師說：『明白了嗎？五大（地、水、火、風、空）尚未顯明，天地還沒有軌跡。威音王（過去佛名）也看不見，大悲菩薩的手也摸不到蹤影。那麼，到底是神通妙用，還是本來就是這樣？如果在這裡明白了，便能高步在毗盧佛（Vairocana）的頭頂上，坐斷報身佛和化身佛的頭。如果在這裡還不明白，就只知道事情隨著眼前過去，不覺得衰老從頭頂上來。咦！』

福州聖泉寺的紹登禪師

是本郡古田縣臨水人。

【English Translation】 The Master said, 'Empty space has no bird tracks; the wind passes through the treetops, making sounds.' A monk said, 'Then that is the place for interacting with people.' The Master said, 'The Cao Xi (Cao Stream) waters are rapid.'

Wei Fang (Meaning 'Protecting Fragrance') Chan Master of Yuquan Temple (Jade Spring Temple) in Jingmen Army, was a Dharma successor.

Chan Master Zhixing (Meaning 'Wisdom Arising') of Yanfu Chan Monastery (Prolonged Blessing Chan Monastery) in Anzhou

Was a native of Xichuan (West River region). After leaving home and receiving the full precepts, he went to the Dharma seat of Yuquan Fang Chan Master, where he had a great enlightenment. He first resided at Jianyuan (Gradual Source), then moved to Longhua (Dragon Flower) in Huangmei (Yellow Plum), and later resided at Yanfu (Prolonged Blessing) in his later years. The Master's words did not discuss the mysterious, his actions did not cultivate cleanliness, his appearance did not adhere to decorum, and the assembly did not like to see him. After his death, the corresponding retribution manifested, and both monastics and laypeople followed and admired him. His remains were sculpted and decorated, and prayers were especially abundant.

Chan Master Shan Zhou (Meaning 'Good Circumference') of Huili Temple (Benefit Strength Temple) in Linjiang Army

Ascending the Dharma hall, he said, 'The falcon of Liao (Khitan), through ten thousand layers of clouds, with just one strike. What is it? Tut!'

On the fifteenth day of the twelfth month of the first year of the Yuanyou era, the Master bathed and purified his hair, and spoke this verse:

'This mountain monk dwells in Ruiyun (Auspicious Cloud), never forming words or phrases. Seventy-three years have come, seventy-three years have gone.'

Having spoken, he sat in full lotus posture and passed away. Three days later, his sideburns and hair grew again.

Chan Master Chongbian (Meaning 'Double Discernment') of Nanhua Temple (Southern China Temple), the Sixth Ancestor's temple, in Shaozhou

Asked, 'The meaning of the Ancestor's coming from the West is not asked for now; please, Master, proclaim the very first phrase.'

The Master said, 'The dragon holds a black jewel, leaving the blue sea; the crane tilts its frosty neck, descending the jade steps.'

The monk said, 'A single round moon shines, illuminating all within the four seas.'

The Master said, 'In the middle of the night, dismantle the seamless stupa; at dawn, Zhiji (Wisdom Accumulation) holds his head and returns.'

The Master said, 'Do you understand? The five great elements (earth, water, fire, wind, and space) are not yet clear, and the two realms (heaven and earth) have no traces. Even King Weiyin (a past Buddha's name) cannot see it, and the hand of Great Compassion cannot find its trace. Now, is it the wonderful function of supernatural powers, or is it naturally so? If you understand this, then you can step high on the crown of Vairocana (Universal Light Buddha), and cut off the heads of the Reward Body Buddha and the Manifestation Body Buddha. If you do not understand this, you only know that things pass before your eyes, and you do not realize that old age comes upon your head. Eh!'

Chan Master Shaodeng (Meaning 'Inheriting Ascent') of Shengquan Temple (Holy Spring Temple) in Fuzhou

Was a native of Linshui (Facing Water) County in Gutian (Ancient Field) County of this prefecture.

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。俗姓陳。母李氏。一夕。夢神僧入奧。授以明珠。覺而有娠。降誕之辰。異香滿室。紫帽覆首。幼不葷茹。乃七歲。資性英敏。自厭塵坌。喜觀佛事。好聽佛書。十歲辭親出家。往禮潭州開福寺琎長老為師。精通法華。試經應度。受具之後。瓶錫遊方。造于謂芳禪師法席。一見。針水相投。筌蹄頓忘。水月孤瑩。遂還鄉。晦跡林泉。郡牧丁公向師道德。請住陀嶺塔院。緇素皈敬。

忽一日。索浴更衣。鳴鼓升座。四方檀信。湊集如市。師乃舉頌云。

吾年五十三。去住本無貪。

臨行事若何。不用口喃喃。

冥目兩宵。儼然如示寂。偶聞鐘聲。忽然而醒。四大輕安。續後舍利。身常頻現。

元豐中。本郡大旱。府主孫公向師道德。請而祈雨。次日甘澤大霈。孫公欽仰。遷住文殊。前後郡邑亢旱。府主許公．察院王公．左司葉公累請祈雨。有應。察院王公遷住聖泉。師住三道場。隨剎革故而新矣。

上堂。僧問。如何是聖泉境。

師云。目前無異草。

僧曰。如何是境中人。

師云。往來無掛礙。

僧曰。人境已蒙師指示。向上宗乘事若何。

師云。驢事未去。馬事到來。

師復云。般若門中。縱說百千妙義。不增一毫。直饒結舌铓鋒。

豈減少分。若論玄中又玄。終非妙門。鳥道魚蹤。早傷途轍。何也。蓋為出此入彼。去者不至其方。來者不到其所。舉一明三。莫窮幽趣。更不用續鳧截鶴。夷岳盈壑。霄壤相望。去道轉遠。正當與么時。衲僧門下作么生商量。良久。云。昨夜三更月到窗。參。

南嶽雙峰省回禪師法嗣

金州靈山彥文禪師

問。如何是祖師西來意。

師云。缺齒胡僧笑不言。

僧曰。學人不會。

師云。只履返西天。

問。如何是佛。

師云。問得最親。

上堂云。山青青。水綠綠。風吹南嶺云。露滴東籬菊。更添松竹歲寒聲。儘是無絃琴上曲。琴上曲。碧眼胡僧拍不足。拍不足。一二三四五六。咦。拍一拍。下座。

閬州光國文贊禪師

問。如何是佛法大意。

師云。禍不單行。

問。諸法寂滅相。不可以言宣。猊座既登。師如何說。

師云。因風吹火。用力不多。

僧曰。恁么則佛佛道同。

師云。貓兒戴紙帽。

問。不二之法。請師速道。

師云。領。

僧曰。恁么則人人有分也。

師云。了。

僧曰。錦屏天下少。光國世間稀。

師云。退。

杭州鹽官菩提用禪師法嗣

【現代漢語翻譯】 現代漢語譯本： 豈減少分？若論玄中又玄，終非妙門。鳥道魚蹤，早傷途轍。何也？蓋為出此入彼，去者不至其方，來者不到其所。舉一明三，莫窮幽趣。更不用續鳧截鶴，夷岳盈壑，霄壤相望，去道轉遠。正當與么時，衲僧門下作么生商量？良久，云：『昨夜三更月到窗。』參。 南嶽雙峰省回禪師法嗣 金州靈山彥文禪師 問：如何是祖師西來意？（Bodhidharma's intention in coming from the West） 師云：缺齒胡僧笑不言。 僧曰：學人不會。 師云：只履返西天。 問：如何是佛？（Buddha） 師云：問得最親。 上堂云：山青青，水綠綠，風吹南嶺云，露滴東籬菊。更添松竹歲寒聲，儘是無絃琴上曲。琴上曲，碧眼胡僧拍不足。拍不足，一二三四五六。咦！拍一拍，下座。 閬州光國文贊禪師 問：如何是佛法大意？（the essence of the Buddha-dharma） 師云：禍不單行。 問：諸法寂滅相，不可以言宣。猊座既登，師如何說？ 師云：因風吹火，用力不多。 僧曰：恁么則佛佛道同。 師云：貓兒戴紙帽。 問：不二之法，請師速道。 師云：領。 僧曰：恁么則人人有分也。 師云：了。 僧曰：錦屏天下少，光國世間稀。 師云：退。 杭州鹽官菩提用禪師法嗣

【English Translation】 English version: How could it reduce the division? If discussing the profound within the profound, it ultimately isn't the wondrous gate. Bird paths and fish trails have already damaged the road. Why? Because going out from here and entering there, those who leave don't reach their destination, and those who come don't arrive at their place. Raising one to illuminate three, the subtle interest cannot be exhausted. Moreover, there's no need to lengthen the duck's legs or shorten the crane's, to level mountains and fill valleys; with heaven and earth facing each other, going further from the Way. Just at such a time, what are the monks discussing? After a long while, he said: 'Last night, at the third watch, the moon reached the window.' Investigate! Successor of Chan Master Xinghui of Shuangfeng, Nanyue (Southern Peak) Chan Master Yanwen of Lingshan, Jinzhou Question: What is the meaning of Bodhidharma's intention in coming from the West? The Master said: A toothless barbarian monk smiles without speaking. Monk said: This student doesn't understand. The Master said: A single sandal returns to the Western Heaven. Question: What is Buddha? The Master said: The question is most intimate. Entering the hall, he said: Mountains are green, waters are green, the wind blows the clouds of the Southern Ridge, dew drips on the chrysanthemums of the eastern fence. Adding the cold sounds of pine and bamboo, all are tunes on a stringless zither. Tunes on the zither, the blue-eyed barbarian monk can't clap enough. Can't clap enough, one, two, three, four, five, six. Eh! Clapping once, he descends from the seat. Chan Master Wenzan of Guangguo, Langzhou Question: What is the great meaning of the Buddha-dharma? The Master said: Misfortunes never come singly. Question: The characteristics of all dharmas are quiescent extinction, which cannot be expressed in words. Now that you have ascended the lion seat, how will the Master speak? The Master said: Blowing on a fire with the wind, it doesn't take much effort. Monk said: If so, then the Buddhas' paths are the same. The Master said: A cat wearing a paper hat. Question: The dharma of non-duality, please Master, speak quickly. The Master said: Understand. Monk said: If so, then everyone has a share. The Master said: Understood. Monk said: Brocade screens are rare under heaven, Guangguo is rare in the world. The Master said: Retreat. Successor of Chan Master Putiyong of Yanguan, Hangzhou

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杭州臨安凈土善思禪師

上堂云。咄。咄。咄。臨濟德山盡該抹。棒頭薦得不作家。喝下承當未奇絕。野僧宗旨不恁么。覿面相呈辨賢哲。聲前一句早遲疑。語后持來底時節。勸禪人。休饒舌。神龍尚自不知源。豈況盲龜敵跛鱉。不看神光傳祖位。才見老胡心便歇。真妙訣。堂堂自己可憐生。直下承當第二月。大丈夫。須剿絕。見成公案早多端。莫學癡人被摩捋。傷嗟末法有多途。邪黨成群安可遏。初機入門並道眼。佛手生緣徒施設。禪流學得遍狂游。問著元來打不迭。古人開口便知音。尚言弄巧翻成拙。那堪看話得心通。正是虛空里釘橛。自慚道薄整頹綱。飲氣吞聲共誰說。特將鄙句報同風。本分禪人能辨別。大地山河盡放光。南無觀世音菩薩。

蘇州定惠超信海印禪師法嗣

杭州南陽山慶善智圓禪師

問。如何是玄中玄。

師云。兩個圈攣一串穿。

僧曰。如何是妙中妙。

師云。鷹生三子一名鷂。

僧曰。如何是要中要。

師云。寒山逢拾得。拊掌呵呵笑。

僧曰。謝師答話。

師云。今日失利。

荊門軍玉泉悟空禪師法嗣

江陵護國齊月禪師

問。壁立千仞。水泄不通。還許學人請益也無。

師云。汝

【現代漢語翻譯】 現代漢語譯本 杭州臨安凈土善思禪師

上堂說法時說：『咄！咄！咄！』臨濟（Linji，人名）和德山（Deshan，人名）的禪法都可以抹去。用棒頭領悟，還不是真正的修行；用喝聲來承擔，也算不上奇特絕妙。我這個山野僧人的宗旨不是這樣的，而是要面對面地呈現，辨別賢愚。在聲音出現之前的一句話，早就遲疑了；在言語之後再拿出來，又是什麼時候呢？勸告各位禪人，不要多費口舌。神龍尚且不知道自己的源頭，更何況是盲龜和跛鱉呢？不要看神光（Shenguang，人名）傳祖位的故事，只要一見到老胡（Laohu，指達摩祖師），心就應該平靜下來。真正的妙訣是，堂堂正正的自己，真是可憐啊，直接承擔，如同看見第二個月亮。大丈夫，必須徹底剿滅（妄念）。現成的公案已經很多了，不要學那些被摩捋的癡人。可悲的是末法時代有很多歧途，邪惡的黨羽成群結隊，怎麼能遏制呢？初學者入門和開悟，佛手的因緣都是徒勞的施設。禪宗學人學得狂妄遊蕩，問起來卻回答不上來。古人一開口就知道對方是否是知音，還說弄巧成拙。哪裡能比得上那些看話頭看得心通的人呢？這簡直就像在虛空中釘木樁。我慚愧自己道行淺薄，只能勉強維持頹廢的綱紀，飲氣吞聲，又能和誰訴說呢？特地用我這鄙陋的句子來告訴志同道合的人，本分的禪人能夠辨別。大地山河都放出光明，南無觀世音菩薩（Namo Guanshiyin Pusa，意為皈依觀世音菩薩）。』

蘇州定惠超信海印禪師的法嗣

杭州南陽山慶善智圓禪師

有人問：『什麼是玄中玄？』

禪師說：『兩個圓圈連在一起穿成一串。』

僧人問：『什麼是妙中妙？』

禪師說：『老鷹生了三個兒子，其中一個叫鷂。』

僧人問：『什麼是要中要？』

禪師說：『寒山（Hanshan，人名）遇到拾得（Shide，人名），拍手呵呵笑。』

僧人說：『感謝禪師的回答。』

禪師說：『今天虧本了。』

荊門軍玉泉悟空禪師的法嗣

江陵護國齊月禪師

有人問：『像峭壁一樣壁立千仞，水都無法滲透，還允許學人請教嗎？』

禪師說：『你』

【English Translation】 English version Zen Master Shansi of Jingtu Monastery in Lin'an, Hangzhou

In an elevated Dharma talk, he said: 'Hmph! Hmph! Hmph! All of Linji (Linji, a person's name) and Deshan (Deshan, a person's name) can be erased. To understand with the staff is not true practice; to accept with a shout is not particularly wonderful. My, this wild monk's, principle is not like this, but to present face to face, distinguishing the wise from the foolish. A word before sound is already hesitant; to bring it up after speech, what time is it? I advise you Zen practitioners, stop talking nonsense. Even the divine dragon does not know its source, let alone a blind turtle competing with a lame turtle? Do not look at the story of Shenguang (Shenguang, a person's name) passing on the ancestral position; as soon as you see the old Hu (Laohu, referring to Bodhidharma), your mind should be at peace. The true secret is that your dignified self is pitiable; directly accept it, like seeing a second moon. Great men must thoroughly eradicate (delusions). There are already many ready-made cases; do not learn from those foolish people who are being caressed. It is lamentable that there are many wrong paths in the Dharma-ending age, and how can the evil parties be suppressed when they are in groups? For beginners entering the gate and opening their eyes, the causes and conditions of the Buddha's hand are futile arrangements. Zen students learn to wander wildly, but when asked, they cannot answer. The ancients knew whether the other person was a kindred spirit as soon as they opened their mouths, and even said that trying to be clever turns out to be clumsy. How can it compare to those who understand the koan with their hearts? It is like driving a stake into the void. I am ashamed of my shallow path, only able to barely maintain the declining discipline, swallowing my breath, and who can I tell? I especially use my humble sentences to tell those with the same aspirations; the Zen practitioners who know their place can distinguish. The great earth and mountains all emit light, Namo Guanshiyin Pusa (Namo Guanshiyin Pusa, meaning Homage to Avalokitesvara Bodhisattva).'

Dharma successor of Zen Master Chaoxin Haiyin of Dinghui Monastery in Suzhou

Zen Master Zhiyuan of Qingshan Monastery on Nanyang Mountain in Hangzhou

Someone asked: 'What is the mysterious within the mysterious?'

The Master said: 'Two circles linked together, strung on a string.'

A monk asked: 'What is the wonderful within the wonderful?'

The Master said: 'An eagle gives birth to three sons, one of whom is called a hawk.'

A monk asked: 'What is the essential within the essential?'

The Master said: 'Hanshan (Hanshan, a person's name) meets Shide (Shide, a person's name), clapping their hands and laughing heartily.'

The monk said: 'Thank you for the Master's answer.'

The Master said: 'Today I have lost profit.'

Dharma successor of Zen Master Wukong of Yuquan Monastery in Jingmen Army

Zen Master Qiyue of Huguo Monastery in Jiangling

Someone asked: 'Like a cliff standing a thousand ren high, water cannot penetrate, may students still ask for instruction?'

The Master said: 'You'

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待問什麼。

僧曰。向上事。

師云。維那不在。

僧曰。觸忤和尚。

師云。正令已行。

上堂云。窮外無方。究內非里。應用萬般。無可比擬。分明向汝諸人道。佛性精魂總不是。

洪州泐潭寶峰曉月禪師法嗣

洪州上藍居晉禪師

上堂。有二僧出禮拜。一僧拜起。問。奪人不奪境。即今事如何。

師云。金燈當面照。須在敏手者。

僧曰。不因一事。不長一智。

師云。君子三思。再斯可矣。一僧禮拜了。便歸眾。

師云。是則也大奇。

汾州太子院同廣禪師法嗣

西京龍門山勝善清照禪師

問。變凡作聖即不問。點鐵成金事若何。

師云。直下無私處。觸目盡光輝。

僧曰。清光生掌上。喜氣發眉間。

師云。既能知此理。何用苦忉忉。

問。天高地厚。萬物皆從。未審和尚從與不從。

師云。春來爛熳。

僧曰。金雞迥立。兔走長空。

師云。同道方知。

僧曰。學人今日承恩。

師云。且莫錯認。

襄州谷隱山德遵禪師法嗣

新州龍山國恩景凈禪師

問。臥龍山上千花秀。師子巖前萬里燈時如何。

師云。靈鷲昔年親

【現代漢語翻譯】 現代漢語譯本 問：請問什麼是向上之事？ 僧人問：請問什麼是向上之事？ 禪師說：維那（寺院中負責僧眾事務的僧官）不在。 僧人說：冒犯了和尚。 禪師說：正令已經施行。 禪師上堂說法：窮盡外在沒有方向，探究內在沒有邊里。應用萬般，無可比擬。分明地告訴你們諸位，佛性精魂總不是（究竟的答案）。 洪州泐潭寶峰曉月禪師法嗣 洪州上藍居晉禪師 禪師上堂說法。有兩位僧人出來禮拜。一位僧人拜起，問道：奪人不奪境，當下之事如何？ 禪師說：金燈當面照，須在敏手者。 僧人說：不因一事，不長一智。 禪師說：君子三思，再斯可矣。一位僧人禮拜完畢，便回到僧眾中。 禪師說：是則也大奇。 汾州太子院同廣禪師法嗣 西京龍門山勝善清照禪師 問：變凡作聖暫且不問，點鐵成金之事如何？ 禪師說：直下無私處，觸目盡光輝。 僧人說：清光生掌上，喜氣發眉間。 禪師說：既然能知此理，何用苦忉忉（憂愁）？ 問：天高地厚，萬物皆從，未審和尚從與不從？ 禪師說：春來爛熳（燦爛）。 僧人說：金雞迥立，兔走長空。 禪師說：同道方知。 僧人說：學人今日承恩。 禪師說：且莫錯認。 襄州谷隱山德遵禪師法嗣 新州龍山國恩景凈禪師 問：臥龍山上千花秀，師子巖前萬里燈時如何？ 禪師說：靈鷲昔年親

【English Translation】 English version Asked: What is the matter of upward striving? A monk asked: What is the matter of upward striving? The Master said: 'The director (Vina, the monastic officer in charge of affairs) is not here.' The monk said: 'I have offended the Abbot.' The Master said: 'The proper order has already been carried out.' The Master ascended the hall and said: 'Exhausting the external has no direction, investigating the internal has no boundary. Applying myriad things, there is nothing to compare. I clearly tell you all, Buddha-nature and spiritual essence are not it (the ultimate answer).' Successor of Dharma of Chan Master Xiaoyue of Baofeng Temple, Letan in Hongzhou Chan Master Jujin of Shanglan Temple in Hongzhou The Master ascended the hall. Two monks came out and bowed. One monk bowed and asked: 'To seize the person but not the environment, what about the present matter?' The Master said: 'The golden lamp shines directly in front of you; it must be in the hands of a skillful person.' The monk said: 'Without one event, one does not gain one wisdom.' The Master said: 'A gentleman thinks thrice; to think twice is permissible.' One monk finished bowing and then returned to the assembly. The Master said: 'This is truly very strange.' Successor of Dharma of Chan Master Tongguang of the Prince's Monastery in Fenzhou Chan Master Qingzhao of Shengshan Temple, Longmen Mountain in Xijing Asked: 'Transforming the ordinary into the holy I will not ask. How about the matter of turning iron into gold?' The Master said: 'Directly there is no selfishness, everything that meets the eye is full of radiance.' The monk said: 'Clear light is born on the palm, joyful energy emanates from between the eyebrows.' The Master said: 'Since you can know this principle, why bother with sorrow?' Asked: 'Heaven is high and earth is thick, all things follow. I do not know whether the Abbot follows or does not follow?' The Master said: 'Spring comes in full bloom.' The monk said: 'The golden rooster stands alone, the rabbit runs in the long sky.' The Master said: 'Those of the same path know.' The monk said: 'The student receives grace today.' The Master said: 'Do not mistake it.' Successor of Dharma of Chan Master Dezun of Guyin Mountain in Xiangzhou Chan Master Jingjing of Guoen Temple, Longshan Mountain in Xinzhou Asked: 'A thousand flowers bloom on Crouching Dragon Mountain, what about the ten thousand lamps in front of Lion Cliff?' The Master said: 'In the past, Vulture Peak was personally'

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得旨。臥龍今日遇知音。

僧曰。四百餘年選佛場。金毛師子又當揚。

師云。不妨道著。

僧曰。一炷清香資大國。優缽羅花物外春。

師云。雪階立久心無倦。籌室內茲道轉光。

問。師唱誰家曲。宗風嗣阿誰。

師云。黃檗山中心未惺。大愚肋下筑三拳。

僧曰。與么則臨濟重興。

師云。也須子細。

師云。新開爐冶世應知。烹煉身心絕是非。幸有法財堪取采。禪人到此莫空歸。直是敲空作響。扣寂知音。知其妙理。何勞作十地之因。悟此玄門。不假證三身之果。超聖要路。成佛頓門。總慈悲心。攝顛倒想。如斯話會。正落教乘。且道教外別傳一句又作么生。良久。云。一氣不言含有象。萬靈何處謝無私。

筠州武泉政禪師法嗣

杭州慶善震禪師

師于熙寧五年八月十一日集眾云。我佛世尊。示化將終。有正法眼藏。涅槃妙心。付摩訶迦葉。自茲祖祖相傳。分枝列派。至於今日。吾今世緣將謝。聽吾偈曰。諸法本無生。皆隨信心起。千聖密相傳。展轉無終始。

言畢。趺坐而逝。壽八十七。茶毗。收舍利。舌根不壞。

建中靖國續燈錄卷第十四 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

【現代漢語翻譯】 現代漢語譯本 得旨。臥龍（諸葛亮的別稱，比喻有才能的人）今日遇到知音。

僧人說：四百多年來選拔佛門人才的場所，臨濟宗風（金毛師子）又要發揚光大了。

禪師說：不妨說出來。

僧人說：一炷清香供養偉大的國家，優缽羅花（珍稀的花）在塵世之外的春天綻放。

禪師說：在雪地臺階站立許久，心中沒有倦意，在這籌室之內，佛法更加光大。

問：禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？

禪師說：在黃檗山（地名）中心還未醒悟，被大愚禪師（人名）在肋下打了三拳。

僧人說：這麼說來，臨濟宗（佛教宗派）又要重新興盛了。

禪師說：也需要仔細觀察。

禪師說：新開的爐火，世人應該都知道，用來烹煉身心，超越是非。幸好有佛法財富可以取用，禪人到這裡不要空手而歸。直接敲擊虛空發出聲響，在寂靜中尋找知音。領悟其中的妙理，何必再經歷十地（菩薩修行的十個階段）的因地修行？悟到這個玄妙的法門，不需要再證得三身（佛的三種化身）的果位。這是超越聖人的重要道路，是頓悟成佛的法門。總攝慈悲之心，去除顛倒妄想。像這樣的對話，正是落入了教義之中。那麼，教義之外的特別傳授的一句話，又該怎麼說呢？（停頓良久）說：一氣不言而含有萬象，萬靈在何處感謝這無私的奉獻？

筠州武泉政禪師的法嗣

杭州慶善震禪師

禪師在熙寧五年八月十一日召集眾人說：我佛世尊，示現教化即將結束時，有正法眼藏（佛法的精髓），涅槃妙心（寂滅的真諦），交付給摩訶迦葉（佛陀的弟子）。從此祖祖相傳，分出枝條，排列成派，直到今天。我如今世間的緣分將要結束，聽我說偈語：諸法本來沒有生滅，都隨著信心而生起。千聖秘密相傳，輾轉流傳沒有終始。

說完，禪師結跏趺坐而逝。享年八十七歲。火化后，收取捨利，舌根沒有損壞。

《建中靖國續燈錄》卷第十四 卍新續藏第 78 冊 No. 1556 《建中靖國續燈錄》

【English Translation】 English version Understood. Today, Wolong (nickname for Zhuge Liang, metaphor for a talented person) meets a kindred spirit.

The monk said: For more than four hundred years, this has been a place for selecting Buddhist talents. The Linji (Rinzai) school's style (Golden Lion) will flourish again.

The Master said: Feel free to speak it out.

The monk said: A stick of incense is offered to the great nation, and the 'utpala' flower (rare flower) blooms in the spring beyond the mundane world.

The Master said: Standing on the snowy steps for a long time without feeling weary, within this consultation room, the Dharma shines even brighter.

Asked: Which family's tune does the Master sing? Whose lineage does your school's style inherit?

The Master said: In Huangbo Mountain (place name), the center was not yet awakened, and Great Master Dayu (person's name) struck three blows under the ribs.

The monk said: In that case, the Linji (Rinzai) school (Buddhist sect) will be revived.

The Master said: It also requires careful observation.

The Master said: The newly opened furnace should be known to the world, used to refine body and mind, transcending right and wrong. Fortunately, there is Dharma wealth to be taken and used, and Zen practitioners should not return empty-handed. Directly strike the void to make a sound, and seek a kindred spirit in silence. Understanding the wonderful principle within, why bother to go through the causal practice of the Ten Grounds (ten stages of a Bodhisattva's practice)? Realizing this profound Dharma gate, there is no need to attain the fruition of the Three Bodies (three forms of a Buddha). This is the important path to transcend the saints, the Dharma gate of sudden enlightenment to Buddhahood. Comprehensively gather the heart of compassion, and remove inverted delusions. Such a conversation falls precisely within the teachings. Then, what about a phrase transmitted separately outside the teachings? (Pause for a long time) Said: The one 'qi' (vital energy) does not speak but contains all phenomena, where do the myriad spirits thank this selfless dedication?

Successor of Zen Master Wuquan Zheng of Yunzhou

Zen Master Qing Shan Zhen of Hangzhou

On the eleventh day of the eighth month of the fifth year of Xining, the Master gathered the assembly and said: When our Buddha Shakyamuni was about to end his teaching manifestation, he entrusted the 'Correct Dharma Eye Treasury' (essence of the Dharma), the 'Wonderful Mind of Nirvana' (true nature of quiescence), to Mahakashyapa (Buddha's disciple). From then on, it has been passed down from generation to generation, branching out and forming schools, until today. Now that my worldly connections are about to end, listen to my verse: All dharmas are originally without arising or ceasing, they all arise according to faith. The secret transmission of the thousand sages, transmitted endlessly without beginning or end.

After speaking, the Master sat in full lotus posture and passed away. He lived to the age of eighty-seven. After cremation, the relics were collected, and the root of the tongue was not damaged.

Continued Records of the Lamp of Jianzhong Jingguo, Volume 14 卍 New Continued Collection, Volume 78, No. 1556, Continued Records of the Lamp of Jianzhong Jingguo

---

建中靖國續燈錄卷第十五　　　［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十三世

東京惠林宗本圓照禪師法嗣

東京法雲寺大通禪師

諱善本。姓董氏。穎州人也。白衣素行。清修勵節。聽習大經。頓入妙義。遂依東京顯聖寺輯上人山家。試經披剃。尋慕祖風。造蘇州瑞光寺圓照禪師法席。照預感夢。見即器之。入室扣發。豁然契悟。道如夙蘊。性若天資。遍歷江淮。益廣宗趣。

初住務州雙林。次遷杭州凈慈。奉　詔旨住東京法雲。越國大長公主奏賜大通禪號。三住大剎。眾盈七百。道化廣洽。緇素蟻慕。今退老於杭州南山。

開堂日。　哲宗皇帝遣中使降香。並賜磨衲袈裟。師謝恩畢。登座。拈香祝延　聖壽罷。乃敷坐。慧林覺海禪師白槌竟。師良久云。還觀得么。適來白槌告報。已是周遮。更若論量。千里萬里。雖然如是。不可徒然。今日大施門開。有疑請問。

問。寶香天降。瑞氣凝空。　睿旨既臨。法輪當轉。

師云。分明記取。

僧曰。金色頭陀笑更新。萬古山河共晴日。

師云。謝汝證據。

僧曰。四海晏清時雨足。何妨野老賀昇平。

師云。不用忉忉

【現代漢語翻譯】 現代漢語譯本 建中靖國續燈錄卷第十五

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十三世

東京惠林宗本圓照禪師法嗣

東京法雲寺大通禪師

諱善本，姓董氏，穎州人。他做平民時就行為高尚，清靜修行，砥礪品節。聽聞學習大乘經典，頓悟其中精妙的義理。於是依從東京顯聖寺的輯上人出家。通過試經后剃度。之後仰慕禪宗風範，前往蘇州瑞光寺圓照禪師處求法。圓照禪師預先夢有所感，一見他就認為是個可造之材。入室請教，豁然開悟。他對佛法的理解如同前世就已具備，他的領悟能力好似天生。之後遊歷江淮一帶，更加弘揚宗門的旨趣。

最初住持務州雙林寺，之後遷往杭州凈慈寺。奉皇帝的詔令住持東京法雲寺。越國大長公主上奏朝廷賜予他『大通禪師』的稱號。他先後住持過三座大寺，門下弟子多達七百人。他的教化廣為流傳，僧俗都如螞蟻般仰慕他。現在退隱在杭州南山。

開堂之日，哲宗皇帝派遣中使送來香，並賜予磨衲袈裟。善本禪師謝恩完畢，登上法座。拈香祝願皇帝聖壽無疆后，才鋪設坐具。慧林覺海禪師敲擊木槌完畢。善本禪師沉默良久，說道：『還看得出來嗎？剛才敲擊木槌宣告，已經是多此一舉。如果還要討論衡量，那就相差千里萬里了。雖然如此，也不能白白浪費時間。今日大施門打開，有疑問的請提問。』

有僧人問道：『寶香從天而降，祥瑞之氣凝聚在空中。皇帝的旨意已經降臨，法輪應當轉動。』

禪師說：『分明地記住。』

僧人說：『金色頭陀（指佛陀，頭陀指苦行僧）的笑容煥然一新，萬古山河都沐浴在晴朗的陽光下。』

禪師說：『感謝你的證明。』

僧人說：『四海安定清平，時雨充足，不妨讓鄉野老翁也來祝賀這太平盛世。』

禪師說：『不用忉忉（嘮叨）。』 English version Continuation of the Lamp Records of Jianzhong Jingguo, Volume 15

Compiled by Wei Bai, the Abbot of Fayun Chan Monastery in Tokyo and the Dharma-transmitting Buddhist Master of Foguo (your servant)

Opportunities

The Thirteenth Generation of Zen Master Xing Si of Qingyuan Mountain in Luling

Dharma Successor of Zen Master Yuanzhao Zongben of Huilin in Tokyo

Zen Master Datong of Fayun Monastery in Tokyo

His given name was Shanben, and his surname was Dong, a native of Yingzhou. As a layman, he was known for his noble conduct, practicing purity and diligently upholding moral principles. He studied the Mahayana Sutras and had a sudden insight into their profound meaning. Therefore, he followed the monk Ji of Xiansheng Monastery in Tokyo to become a monk. After passing the scripture examination, he was tonsured. Later, admiring the style of the Zen patriarchs, he went to Zen Master Yuanzhao of Ruiguang Monastery in Suzhou to seek Dharma. Zen Master Yuanzhao had a premonitory dream and recognized him as a promising vessel upon meeting him. After entering the room for instruction and questioning, he suddenly attained enlightenment. His understanding of the Dharma seemed to be innate, and his ability to comprehend was like a natural gift. He traveled throughout Jianghuai, further propagating the principles of the school.

Initially, he resided at Shuanglin Monastery in Wuzhou, and later moved to Jingci Monastery in Hangzhou. Upon imperial decree, he resided at Fayun Monastery in Tokyo. The Grand Princess of Yue State petitioned the court to bestow upon him the title of 'Zen Master Datong'. He successively resided in three large monasteries, with as many as seven hundred disciples under his tutelage. His teachings were widely disseminated, and both monks and laypeople admired him like ants. Now, he has retired to Nanshan in Hangzhou.

On the day of his inaugural sermon, Emperor Zhezong sent a court envoy to offer incense and bestowed upon him a patched robe. After Zen Master Shanben expressed his gratitude, he ascended the Dharma seat. After offering incense and wishing the Emperor a long life, he then laid out his seat. After Zen Master Juehai of Huilin finished striking the gavel, Zen Master Shanben remained silent for a long time and said, 'Can you still see it? The announcement just now with the striking of the gavel was already superfluous. If we were to discuss and measure further, it would be a difference of thousands of miles. Although it is so, we cannot waste time in vain. Today, the gate of great giving is opened, please ask if you have any doubts.'

A monk asked, 'Precious incense descends from the heavens, and auspicious air condenses in the sky. The Emperor's decree has already arrived, and the Dharma wheel should turn.'

The Zen Master said, 'Clearly remember it.'

The monk said, 'The golden ascetic (referring to the Buddha, an ascetic is a practitioner of rigorous self-discipline) smiles anew, and the myriad ancient mountains and rivers are bathed in the clear sunlight.'

The Zen Master said, 'Thank you for your evidence.'

The monk said, 'The four seas are peaceful and clear, and the timely rain is abundant. Why not let the old villagers also congratulate this prosperous and peaceful era?'

The Zen Master said, 'No need to be verbose.'

【English Translation】 English version Continuation of the Lamp Records of Jianzhong Jingguo, Volume 15

Compiled by Wei Bai, the Abbot of Fayun Chan Monastery in Tokyo and the Dharma-transmitting Buddhist Master of Foguo (your servant)

Opportunities

The Thirteenth Generation of Zen Master Xing Si of Qingyuan Mountain in Luling

Dharma Successor of Zen Master Yuanzhao Zongben of Huilin in Tokyo

Zen Master Datong of Fayun Monastery in Tokyo

His given name was Shanben, and his surname was Dong, a native of Yingzhou. As a layman, he was known for his noble conduct, practicing purity and diligently upholding moral principles. He studied the Mahayana Sutras and had a sudden insight into their profound meaning. Therefore, he followed the monk Ji of Xiansheng Monastery in Tokyo to become a monk. After passing the scripture examination, he was tonsured. Later, admiring the style of the Zen patriarchs, he went to Zen Master Yuanzhao of Ruiguang Monastery in Suzhou to seek Dharma. Zen Master Yuanzhao had a premonitory dream and recognized him as a promising vessel upon meeting him. After entering the room for instruction and questioning, he suddenly attained enlightenment. His understanding of the Dharma seemed to be innate, and his ability to comprehend was like a natural gift. He traveled throughout Jianghuai, further propagating the principles of the school.

Initially, he resided at Shuanglin Monastery in Wuzhou, and later moved to Jingci Monastery in Hangzhou. Upon imperial decree, he resided at Fayun Monastery in Tokyo. The Grand Princess of Yue State petitioned the court to bestow upon him the title of 'Zen Master Datong'. He successively resided in three large monasteries, with as many as seven hundred disciples under his tutelage. His teachings were widely disseminated, and both monks and laypeople admired him like ants. Now, he has retired to Nanshan in Hangzhou.

On the day of his inaugural sermon, Emperor Zhezong sent a court envoy to offer incense and bestowed upon him a patched robe. After Zen Master Shanben expressed his gratitude, he ascended the Dharma seat. After offering incense and wishing the Emperor a long life, he then laid out his seat. After Zen Master Juehai of Huilin finished striking the gavel, Zen Master Shanben remained silent for a long time and said, 'Can you still see it? The announcement just now with the striking of the gavel was already superfluous. If we were to discuss and measure further, it would be a difference of thousands of miles. Although it is so, we cannot waste time in vain. Today, the gate of great giving is opened, please ask if you have any doubts.'

A monk asked, 'Precious incense descends from the heavens, and auspicious air condenses in the sky. The Emperor's decree has already arrived, and the Dharma wheel should turn.'

The Zen Master said, 'Clearly remember it.'

The monk said, 'The golden ascetic (referring to the Buddha, an ascetic is a practitioner of rigorous self-discipline) smiles anew, and the myriad ancient mountains and rivers are bathed in the clear sunlight.'

The Zen Master said, 'Thank you for your evidence.'

The monk said, 'The four seas are peaceful and clear, and the timely rain is abundant. Why not let the old villagers also congratulate this prosperous and peaceful era?'

The Zen Master said, 'No need to be verbose.'

---

。

問。鷲峰九會。大轉法輪。為　國開堂。愿聞舉唱。

師云。滿庭嘉氣合。匝地覺花開。

僧曰。若然者。爐爇寶香凝瑞剎。祝延　睿算等南山。

師云。百千年后與人看。

僧曰。國清民肅歸　　皇化。佛道昭隆繼我師。

師云。卻信得及。

問。名傳清禁。恩降九重。磨衲既披。將何報答。

師云。天高不可極。

僧曰。帝網重重無間斷。交光全布目前機。

師云。地厚載無窮。

師云。達磨西來。傳最上乘。言中便薦。不假思惟。句下該明。頓超情識。得之則頭頭有據。昧之則句句成非。大用現前。風行草偃。所以上根之士。目擊知機。中下之流。卒難構及。軒皇鑒內。不立纖塵。迦葉峰前。徒煩指注。放行則風清萬字。月印千溪。剎剎塵塵。輝騰無盡。把定則二乘罔措。三藏絕詮。獨脫無私。超然世表。如斯理論。猶涉言詮。茍能一念回光。始信不從人得。恭惟國家承平既遠。美化方隆。普率群機。大興三教。所以甚深般若。久住於斯。金口誠言。故不誣矣。即將開堂少善。上福皇基。所冀玉葉金枝。共協無為大化。珍重。

問。寶塔元無縫。如何指示人。

師云。煙霞生背面。星月繞檐楹。

僧曰。如何是塔

【現代漢語翻譯】 現代漢語譯本：

問：在鷲峰（Gṛdhrakūṭa，又名靈鷲山，釋迦牟尼佛說法之地）舉行的九次法會上，您大轉法輪（Dharmacakra，佛法之輪）。今天為國家開堂說法，愿聞開示。

師父說：滿庭都充滿了吉祥之氣，整個大地都盛開了覺悟之花。

僧人說：如果這樣，那麼就點燃寶香，讓祥瑞之氣凝聚在這片佛土，祝願皇上的壽命像南山一樣長久。

師父說：這些話留給百千年后的人去看吧。

僧人說：國家清明，人民安樂，都歸功於皇上的教化；佛法昌盛，佛道興隆，都繼承于您的教導。

師父說：要真正相信這些道理。

問：您的名聲傳遍皇宮，恩澤降臨於九重天。如今披上了袈裟，將如何報答這份恩情？

師父說：天之高遠，無法窮盡。

僧人說：帝王的法網重重疊疊，沒有間斷，交相輝映的光芒完全展現在眼前。

師父說：大地之厚重，承載無窮。

師父說：Bodhidharma（菩提達摩，禪宗始祖）西來，傳授最上乘的佛法，言語之中就能領悟，不需要思索；語句之下就能明白，立刻超越情感和認識。領悟了它，那麼一切都有依據；不明白它，那麼句句話都成了錯誤。大用現前，就像風吹過，草就倒伏一樣。所以上根器的人，親眼看到就能明白，中下根器的人，很難理解。黃帝（軒轅黃帝，中華人文始祖）鑑照內心，不容許有絲毫塵埃；Mahākāśyapa（摩訶迦葉，釋迦十大弟子之一，頭陀第一）在靈鷲峰前拈花示眾，用語言文字來解釋反而顯得多餘。放開時，就像清風吹拂萬字，明月映照千條溪流，每個剎土，每粒微塵，都輝耀著無盡的光芒。把握住時，二乘（聲聞乘和緣覺乘）之人無所措手足，三藏（經藏、律藏、論藏）之詮釋也無法表達。獨自解脫，沒有私心，超越世俗之外。像這樣的理論，仍然涉及言語的表達。如果能一念迴光返照，才能相信這道理不是從別人那裡得來的。恭敬地想到國家承平日久，美好的教化正在興隆，普遍地引導眾生的根機，大力弘揚佛、道、儒三教。所以甚深的般若智慧，長久地住在這裡。佛的金口誠言，確實不虛妄啊。即將舉行開堂法會，種下少許善根，為皇基增添上福。所希望的是皇親國戚，共同協助這無為的大教化。珍重。

問：寶塔本來就沒有縫隙，如何指示給別人看？

師父說：煙霞在寶塔的背面和側面升起，星辰和月亮圍繞著寶塔的屋檐。

僧人說：什麼是塔？

【English Translation】 English version:

Question: At the nine assemblies on Gṛdhrakūṭa (Vulture Peak, where Shakyamuni Buddha preached), you greatly turned the Dharmacakra (Wheel of Dharma). Today, opening a hall for the country, we wish to hear your discourse.

The Master said: The whole courtyard is filled with auspicious air, and the entire earth is blooming with flowers of enlightenment.

The monk said: If that is so, then let us light precious incense, so that auspicious energy may gather in this Buddha-land, and wish the Emperor's life to be as long as Mount Nanshan.

The Master said: These words are for people to see a hundred or a thousand years from now.

The monk said: The country is peaceful and the people are serene, all thanks to the Emperor's teachings; the Buddha-dharma is flourishing, and the Buddhist path is prospering, all inherited from your guidance.

The Master said: You must truly believe these principles.

Question: Your name has spread throughout the imperial palace, and blessings have descended from the nine heavens. Now that you have donned the kasaya (monk's robe), how will you repay this kindness?

The Master said: The height of the sky is immeasurable.

The monk said: The Emperor's net is layered and continuous, with intersecting light fully displayed before our eyes.

The Master said: The depth of the earth is infinitely vast.

The Master said: Bodhidharma (the first patriarch of Zen) came from the West, transmitting the supreme vehicle of Dharma, which can be understood directly through words, without the need for contemplation; it can be clarified through phrases, immediately transcending emotions and perceptions. If you attain it, then everything has a basis; if you do not understand it, then every sentence becomes wrong. When the great function manifests, it is like the wind blowing, and the grass bends. Therefore, those with superior faculties can understand upon seeing, while those with average or inferior faculties find it difficult to grasp. Emperor Xuan (Huangdi, the Yellow Emperor, the ancestor of Chinese civilization) illuminates the inner mind, not allowing a speck of dust; Mahākāśyapa (one of the ten great disciples of Shakyamuni, foremost in ascetic practices) displaying a flower before Vulture Peak, explaining it with words is superfluous. When released, it is like a clear wind blowing through ten thousand characters, and the moon reflecting in a thousand streams, every land and every dust mote shining with endless light. When grasped, those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are at a loss, and the interpretations of the Three Baskets (Tripiṭaka) cannot express it. Being uniquely liberated, without selfishness, transcending the world. Such theories still involve verbal expression. If one can turn the light inward in a single thought, one will believe that this is not obtained from others. Respectfully thinking of the country being peaceful for a long time, and beautiful teachings flourishing, universally guiding the faculties of beings, greatly promoting the three teachings of Buddhism, Taoism, and Confucianism. Therefore, the profound Prajna wisdom has long resided here. The Buddha's golden words are indeed not false. We are about to hold an opening ceremony, planting a few good roots, adding blessings to the imperial foundation. What is hoped for is that the imperial family will jointly assist in this great teaching of non-action. Treasure this.

Question: The pagoda originally has no seams, how do you point it out to others?

The Master said: Mist and haze rise from the back and sides of the pagoda, stars and moon surround the eaves.

The monk said: What is the pagoda?

---

中人。

師云。竟日不幹清世事。長年占斷白雲鄉。

僧曰。向上更有事也無。

師云。太無厭生。

問。一稱南無佛。皆已成佛道。未審如何是道。

師云。膏雨未抽新歲筍。和風先拆舊時花。

僧曰。學人恁么會時如何。

師云。也須子細。

問。若論此事。譬如兩家看棋。學人上來。請師一著。

師云。早見輸了也。

僧曰。錯。

師云。是。

僧曰。進前無路也。

師卓柱杖一下。云。爭柰遮個何。

僧曰。祇如黑白未分時又作么生。

師云。且饒一著。

問。如何是空手把鋤頭。

師云。霜風飄巨野。

僧曰。如何是步行騎水牛。

師云。凍木鎖寒云。僧便喝。

師云。蝦䗫叫。

問。涅槃心易曉。差別智難論。如何是差別智。

師云。燈籠吞露柱。

僧曰。學人未委。

師云。佛殿出三門。

問。如何是末後句。

師云。適來卻道得。

僧曰。即今事如何。

師云。問取露柱好。

問。法王法令。請師速道。師便喝。

僧曰。莫便是否。

師云。瓦解冰消。

問。如何是祖師西來意。

【現代漢語翻譯】 現代漢語譯本 僧人問道：『中等根器的人如何理解？』 師父說：『整天不沾染世俗的事務，長年佔據這片白雲繚繞的鄉村。』 僧人說：『在向上追求的道路上，還有更進一步的事情嗎？』 師父說：『太不知滿足了。』 僧人問：『唸一聲南無佛（Namo Buddha，皈依佛陀），皆已成就佛道，請問什麼是道？』 師父說：『滋潤的雨水還未催生新年的竹筍，和煦的春風已經吹開了往年的花朵。』 僧人說：『學人如果這樣理解時，又該如何呢？』 師父說：『也需要仔細體悟。』 僧人問：『如果談論這件事，譬如兩家對弈下棋，學人上來，請師父指點一著。』 師父說：『早就看到你輸了。』 僧人說：『錯了。』 師父說：『是。』 僧人說：『前進無路了。』 師父用拄杖敲了一下地面，說：『又拿這個怎麼辦呢？』 僧人說：『如果黑白還未分明時，又該如何是好？』 師父說：『暫且饒你一著。』 僧人問：『什麼是空手拿著鋤頭？』 師父說：『寒霜秋風飄蕩在廣闊的原野上。』 僧人說：『什麼是步行騎著水牛？』 師父說：『冰凍的樹木鎖住寒冷的云。』僧人便大喝一聲。 師父說：『像蝦蟆在叫。』 僧人問：『涅槃（Nirvana，寂滅）之心容易理解，差別智（discriminating wisdom）難以論述，什麼是差別智？』 師父說：『燈籠吞掉了露柱。』 僧人說：『學人還不明白。』 師父說：『佛殿走出了三門。』 僧人問：『什麼是末後句？』 師父說：『剛才卻說對了。』 僧人說：『現在的情況如何？』 師父說：『問露柱（dew pillar）去吧。』 僧人問：『法王（Dharma King）有法令，請師父快說。』師父便大喝一聲。 僧人說：『莫非就是這樣？』 師父說：『像瓦片破碎，冰塊消融。』 僧人問：『什麼是祖師西來意（the meaning of Bodhidharma's arrival from the West）？』

【English Translation】 English version A monk asked: 'How does a person of middling capacity understand?' The Master said: 'All day long, he doesn't meddle in worldly affairs; year after year, he occupies this land of white clouds.' The monk said: 'Is there anything further to pursue in the upward direction?' The Master said: 'Too insatiable.' A monk asked: 'With one utterance of Namo Buddha (Homage to the Buddha), one has already attained Buddhahood. May I ask, what is the Dao (the Way)?' The Master said: 'The rich rain has not yet drawn out the new year's bamboo shoots; the gentle breeze has already broken open the old flowers.' The monk said: 'What if the student understands it in this way?' The Master said: 'You must also be careful.' A monk asked: 'If we discuss this matter, it's like two families watching a game of chess. The student comes forward, requesting the Master to make a move.' The Master said: 'I saw you lose long ago.' The monk said: 'Wrong.' The Master said: 'Right.' The monk said: 'There is no way forward.' The Master struck the ground once with his staff, saying: 'What can be done about this?' The monk said: 'What about when black and white are not yet distinguished?' The Master said: 'I'll spare you a move for now.' A monk asked: 'What is it to hold a hoe with empty hands?' The Master said: 'Frosty winds blow across the vast wilderness.' The monk said: 'What is it to walk and ride a water buffalo?' The Master said: 'Frozen trees lock in cold clouds.' The monk then shouted. The Master said: 'Like a toad croaking.' A monk asked: 'The Nirvana (liberation) mind is easy to understand, but discriminating wisdom is difficult to discuss. What is discriminating wisdom?' The Master said: 'The lantern swallows the dew pillar.' The monk said: 'The student does not understand.' The Master said: 'The Buddha hall exits through the three gates.' A monk asked: 'What is the final phrase?' The Master said: 'You just said it correctly.' The monk said: 'What is the situation now?' The Master said: 'Ask the dew pillar.' A monk asked: 'The Dharma King (King of the Law) has a decree; please, Master, speak quickly!' The Master then shouted. The monk said: 'Is that it?' The Master said: 'Like tiles shattering and ice melting.' A monk asked: 'What is the meaning of Bodhidharma's arrival from the West?'

---

師云。你行腳來圖個什麼。

僧曰。學人不會。

師云。且待驢年。

問。達磨未來時如何。

師云。云收三島凈。

僧曰。來后如何。

師云。雨過百花鮮。

僧曰。來與未來相去幾何。

師云。掉穿輕靄去。帆逐暮煙歸。

問。百尺竿頭。如何進步。

師云。險。

僧曰。便恁么去又作么生。

師云。百雜碎。

問。三乘秘藏人皆委。祖意西來事若何。

師云。金錫不搖蔥嶠月。蘭舟獨泛海門風。

僧曰。既欲拯物導迷。為什麼九年冷坐。

師云。守株延歲月。千古累兒孫。

問。把定乾坤眼。綿綿不漏絲毫。未審此理如何。

師云。舌根里藏身。

僧曰。謝師指示。

師云。也好露個訊息。

僧曰。無人知此意。令我憶南泉。

師云。幾合放過。

問。如何是道。

師云。進前三步。

僧曰。恁么則分明在目前。

師云。莫教落井。

問。如何是般若體。

師云。合。

僧曰。如何是般若用。

師云。有問有答。

上堂。顧左右云。洪機未剖。觸處彌綸。朕兆才生。翻成特地。若據祖宗正令。豈有多途

【現代漢語翻譯】 現代漢語譯本 師父說：『你四處遊歷參學是爲了什麼？』 僧人說：『弟子不明白。』 師父說：『那就等到驢年再說吧（意指遙遙無期）。』 僧人問：『達磨（Bodhidharma）未來東土時是什麼樣的？』 師父說：『雲彩消散，三島（San-dao，傳說中的神仙居住的三座島嶼）清凈。』 僧人說：『來之後又是什麼樣的？』 師父說：『雨後百花鮮艷。』 僧人說：『來與未來相差多少？』 師父說：『船槳劃破淡淡的霧靄而去，風帆隨著傍晚的煙霧歸來。』 僧人問：『在百尺竿頭，如何更進一步？』 師父說：『危險。』 僧人說：『如果就這樣下去又會怎麼樣？』 師父說：『粉身碎骨。』 僧人問：『三乘（San-sheng，聲聞乘、緣覺乘、菩薩乘）的秘密教義我都明白了，祖師西來（指達摩從西域來到中國）的真意是什麼？』 師父說：『錫杖（Jinxi，僧人所持的法器）不搖動，蔥嶺（Cong Ling，即帕米爾高原）的月亮依然明亮；蘭舟獨自漂浮，海門（Hai Men，地名）吹來陣陣海風。』 僧人說：『既然想要拯救眾生，引導他們脫離迷惑，為什麼達摩要面壁九年靜坐？』 師父說：『像守株待兔一樣虛度光陰，給後代子孫留下無窮的禍患。』 僧人問：『把握住天地間的關鍵，綿密細緻，不漏掉絲毫。請問這個道理是什麼？』 師父說：『藏身於舌根之中。』 僧人說：『感謝師父的指點。』 師父說：『也該透露一點訊息了。』 僧人說：『沒有人知道這個真意，讓我想起了南泉（Nan-quan，人名，一位禪師）。』 師父說：『差點就放過了你。』 僧人問：『什麼是道？』 師父說：『向前走三步。』 僧人說：『這樣說來，道就分明地在眼前。』 師父說：『不要掉進井裡。』 僧人問：『什麼是般若（Prajna）的本體？』 師父說：『合。』 僧人說：『什麼是般若的妙用？』 師父說：『有問有答。』 師父上堂說法，環顧四周說：『洪大的玄機尚未剖析，卻瀰漫于各個角落。任何細微的跡像剛剛產生，就反而成了特別的存在。如果依據祖師的正令，哪裡會有多餘的途徑呢？』

【English Translation】 English version The Master said, 'What are you seeking by traveling around?' The monk said, 'This student does not understand.' The Master said, 'Then wait until the year of the donkey (meaning never).' The monk asked, 'What was it like before Bodhidharma (Da-mo) came?' The Master said, 'The clouds disperse, and the three islands (San-dao, legendary islands inhabited by immortals) are clear.' The monk said, 'What is it like after he came?' The Master said, 'After the rain, a hundred flowers are fresh.' The monk said, 'How far apart are coming and not coming?' The Master said, 'The oar cuts through the light mist, the sail returns with the evening smoke.' The monk asked, 'At the top of a hundred-foot pole, how to advance further?' The Master said, 'Dangerous.' The monk said, 'What happens if one goes on like that?' The Master said, 'Smashed to pieces.' The monk asked, 'I understand all the secret teachings of the Three Vehicles (San-sheng, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). What is the meaning of the Patriarch's coming from the West (referring to Bodhidharma's arrival in China from the Western Regions)?' The Master said, 'The Khakkhara (Jinxi, a staff carried by monks) does not shake, the moon over the Pamir Mountains (Cong Ling) is still bright; a lone boat floats, the sea breeze blows from Hai Men (Hai Men, a place name).' The monk said, 'Since you want to save beings and guide them out of delusion, why did Bodhidharma sit in meditation facing a wall for nine years?' The Master said, 'Wasting time like waiting for a rabbit to run into a tree stump, leaving endless troubles for future generations.' The monk asked, 'Grasping the key to the universe, meticulously and without missing a single detail. What is this principle?' The Master said, 'Hiding in the root of the tongue.' The monk said, 'Thank you for the instruction, Master.' The Master said, 'It's time to reveal some news.' The monk said, 'No one knows this meaning, which reminds me of Nanquan (Nan-quan, a Chan master).' The Master said, 'Almost let you go.' The monk asked, 'What is the Dao?' The Master said, 'Take three steps forward.' The monk said, 'In that case, it is clearly before my eyes.' The Master said, 'Don't fall into the well.' The monk asked, 'What is the substance of Prajna (Prajna)?' The Master said, 'Union.' The monk said, 'What is the function of Prajna?' The Master said, 'Asking and answering.' The Master ascended the Dharma hall, looked around and said, 'The grand mechanism has not yet been dissected, yet it pervades everywhere. The slightest sign has just arisen, and it turns into something special. If we follow the true decree of the Patriarchs, how could there be multiple paths?'

---

。直下無私。輝騰今古。若也心光未透。見惑仍存。縱饒辯瀉懸河。辭同炙輠。句句風馳電卷。言言玉轉珠回。到此門中。皆為戲論。何也。且聲前一路。已涉塵蹤。句后千差。覆成何事。是以少林九年冷坐。始遇知音。欲得萬古流芳。真風不墮。今日人天匝坐儘是知音。且道什麼處是不墜處。若也道得。便乃親見碧眼胡僧。如或落辭。不免為蛇𦘕足。良久。云。瓊林凝瑞氣。寶剎鎖飛煙。

上堂云。上士聽法以神聽。中士聽法以心聽。下士聽法以耳聽。且道更有一人來。將什麼聽。乃拈柱杖。卓禪床一下。云。高也著。低也著。落落圓音遍寥廓。十方內外更無他。不用無繩而自縛。

上堂云。案山說法主山聽。主山說法案山聽。案山主山一時說。且道教什麼聽。諸人若也善聽。三世諸佛所說妙法皆悉現前。還有么。鐵錘無孔猶閑事。笑殺毗耶老古錐。

上堂云。納僧見處。逆順難該。翛然獨往。應物還來。或高棲於世表。或抗跡于塵埃。把定。則冰生水面。放行也。錦上花開。盧老不知何處去。白雲影里笑咍咍。喝一喝。下座。

上堂云。花心未放。柳眼初開。雁回嗚咽之聲。水瀉潺湲之響。森羅舉唱。法爾常規。更言縛脫同源。大似龍頭蛇尾。

上堂。良久。云。會么。祖佛妙旨

。祇在目前。慧日峰前。云生足下。澄湖浪闊。迥接遙天。晚唱漁舟。夜泛蒹葭之月。歡游𦘕舫。時聞絲竹之音。更說聞聲悟道。見色明心。大似拋卻甜桃樹。尋山摘醋梨。

潤州金山龍遊寺法印禪師

諱善寧。江州人也。甘露院受業。挈囊遊方。遍參祖室。志氣高邈。性行耿介。至圓照法席。師資機感。緣如夙契。戮力贊弼。以揚法化。出世萬壽。規制嚴肅。躬己力行。眾無不稟。百丈禪式。近世遵承。在師振領。

問。天皇也恁么道。龍潭也恁么道。未審和尚作么生道。

師云。手握白玉鞭。驪珠盡擊碎。

僧曰。退身有分。

師云。知過必改。

問。如何是祖師西來意。

師云。稱尾無星。

僧曰。未審此意如何。

師云。斗方有底。

問。如何是佛。

師云。眉如初月。眼似流星。

僧曰。如何是法。

師云。義列交羅。星分大野。

僧曰。如何是僧。

師云。古貌棱層。丈夫意氣。

問。竿木隨身。逢場作戲。今朝選佛場開。請師方便。

師云。文不加點。

僧曰。可謂今古罕聞。

師云。且道是什麼題目。僧擬議。師便打。

上堂。顧視左右云。古人道。在眼曰見

【現代漢語翻譯】 現代漢語譯本： 僅僅就在目前，慧日峰（山峰名）前，雲霧從腳下升起，澄澈的湖面寬廣，遙遠地連線著天邊。傍晚時分，漁船唱著歌，夜晚則在長滿蘆葦的月光下泛舟。在裝飾華麗的遊船上歡樂遊玩，時常能聽到絲竹音樂的聲音。如果還說聽聲音就能悟道，看見顏色就能明心，那就好像拋棄了甜美的桃樹，卻跑到山裡去尋找酸澀的醋梨一樣。

潤州（地名）金山龍遊寺（寺廟名）的法印禪師

法號善寧（人名），是江州（地名）人。在甘露院（地點名）接受教育，帶著行囊四處遊歷，遍訪各地的禪宗大師。他志向高遠，性格耿直。到了圓照（人名）的門下，師徒之間機緣相合，如同前世的約定。他竭盡全力輔佐圓照，以弘揚佛法。後來在萬壽（地點名）開壇講法，寺規非常嚴格。他以身作則，努力實踐，僧眾無不遵從。百丈禪師的規矩，近世以來得以遵從，都靠法印禪師的振興和領導。

問：天皇（人名）也這樣說，龍潭（人名）也這樣說，不知道和尚您是怎麼說的？

師說：手中握著白玉鞭，將驪龍的寶珠全部擊碎。

僧人說：退身有我的份。

師說：知道錯了就一定要改正。

問：什麼是祖師西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？

師說：秤桿的末端沒有星。

僧人說：不知道這是什麼意思？

師說：斗大的地方有底。

問：什麼是佛？

師說：眉毛像初升的月亮，眼睛像流動的星星。

僧人說：什麼是法？

師說：義理排列交錯，星辰分佈在廣闊的原野上。

僧人說：什麼是僧？

師說：古樸的外貌棱角分明，有大丈夫的氣概。

問：竿木隨身，逢場作戲（比喻隨遇而安，適應環境）。今天選佛場（比喻選拔人才的場所）開啟，請禪師您方便開示。

師說：文章不加標點。

僧人說：可以說是古今罕見。

師說：且說這是什麼題目？僧人正要思考，禪師就打了他。

上堂說法，禪師環顧左右說：古人說，在眼睛裡叫做見。

【English Translation】 English version: Just in the present moment, before Huiri Peak (name of a mountain), clouds rise from beneath your feet. The clear lake is vast, remotely connecting to the distant sky. In the evening, fishing boats sing, and at night, they row under the moon amidst the reeds. Enjoying joyful excursions on decorated boats, one often hears the sound of string and bamboo instruments. To say that one can attain enlightenment by hearing sounds and understand the mind by seeing colors is like abandoning a sweet peach tree to search for sour vinegar pears in the mountains.

Chan Master Fayin of Jinshan Longyou Temple (name of a temple) in Runzhou (place name)

His dharma name was Shanning (personal name), and he was from Jiangzhou (place name). He received education at Ganlu Monastery (place name), traveled with his bag, and visited ancestral halls everywhere. He had lofty aspirations and an upright character. When he came to Yuanzhao's (personal name) dharma seat, the connection between master and disciple was like a predestined affinity. He devoted himself to assisting Yuanzhao in propagating the Dharma. Later, he opened a dharma assembly at Wanshou (place name), where the monastic rules were very strict. He led by example, striving to practice diligently, and the monks all followed him. The rules of Chan Master Baizhang have been followed in recent times due to Chan Master Fayin's revitalization and leadership.

Question: Emperor Tianhuang (personal name) said it that way, and Longtan (personal name) said it that way. I wonder, how does the venerable master say it?

Master said: Holding a white jade whip in hand, I shatter all the pearls of the black dragon.

Monk said: I have a share in retreating.

Master said: If you know you are wrong, you must correct it.

Question: What is the meaning of the Patriarch's coming from the West (Zen term, referring to Bodhidharma's purpose in coming to China from the West)?

Master said: There is no star at the end of the steelyard.

Monk said: I don't understand what this means.

Master said: The area of a dipper has a bottom.

Question: What is Buddha?

Master said: Eyebrows like the crescent moon, eyes like shooting stars.

Monk said: What is Dharma?

Master said: The meanings are arranged intricately, and the stars are distributed across the vast wilderness.

Monk said: What is Sangha?

Master said: An ancient appearance with distinct features, the spirit of a great man.

Question: A staff of wood follows the body, acting according to the occasion (metaphor for adapting to the environment). Today, the field for selecting Buddhas (metaphor for a place to select talent) is open. Please, Master, provide a convenient teaching.

Master said: Do not add punctuation to the text.

Monk said: It can be said to be rare in ancient and modern times.

Master said: Then tell me, what is the topic? As the monk was about to think, the Master struck him.

Ascending the Dharma hall, the Master looked around and said: The ancients said, 'In the eye, it is called seeing.'

---

。在耳曰聞。在鼻嗅香。在舌談論。在身覺觸。在意攀緣。雖然如是。只見錐頭利。不見鑿頭方。若是萬壽即不然。有眼覷不見。有耳聽不聞。有鼻不知香。有舌不談論。有身不覺觸。有意絕攀緣。一念相應。六根解脫。敢問諸禪德。且道與前來是同是別。莫有具眼底衲僧出來通個訊息。若無。復為諸人重重注破。放開則私通車馬。捏聚則毫末不存。若是飽戰作家。一任是非貶剝。

上堂云。撮玄機于掌上。掛古鑑於臺前。有何妖孽。誰敢當御。可謂昭昭法界。自佗而境智全收。歷歷真源。彼此而聖凡俱寂。以此而推。僧堂佛殿。對現色身。廚庫三門。共揚斯事。但請拗折拄杖。向目前參取。

上堂云。若也談禪說道。便見有生有滅。更乃舉揚今古。大似不觀時節。昨夜風雨蕭蕭。今朝頓除煩熱。到此善能參詳。達磨迷時不別。

上堂云。盡大地未嘗有一人真正舉揚宗教。若有一人舉揚宗教。盡大地人並須铓鋒結舌。莫是教諸人杜絕見聞。契合斯道也無。如此見解。譬如聚火燒須彌山。經塵沙劫終不能著。殊不知古聖垂示。祗要後人眼正。達者實謂。今古罕聞。光前絕後。放行。言言見諦。句句明宗。收來。眼眼從方。明明側立。向什麼處見古人。良久。云。須知海岳皈明主。未信乾坤別有天。

【現代漢語翻譯】 現代漢語譯本：在耳朵就叫做聽聞，在鼻子就叫做嗅香，在舌頭就叫做談論，在身體就叫做覺觸，在意識就叫做攀緣。雖然是這樣，（你們）只看到錐子的尖利，卻看不到鑿子的方正。如果是年高體弱的人就不是這樣了：有眼睛也看不見，有耳朵也聽不見，有鼻子也不知道香臭，有舌頭也不能談論，有身體也不能覺察到觸感，有意識也斷絕了攀緣。一旦一念與真理相應，六根就能得到解脫。請問各位禪德，那麼，（這種情況）與之前所說的（情況）是相同還是不同呢？莫非有具備眼力的僧人出來說個明白？如果沒有，我就再為各位徹底剖析：放開時，就像私通車馬一樣暢通無阻；捏聚時，就像毫毛般細微也不存在。如果是身經百戰的行家，任憑別人說是說非，貶低或抬高。

上堂時說：把玄妙的機要掌握在手掌上，把古老的鏡子掛在臺前。有什麼妖魔鬼怪，誰敢抵擋？真可謂光明普照法界，從自身而境智全部收攝；清清楚楚的真源，彼此之間聖人凡人都寂然不動。由此推論，僧堂佛殿，都對現著色身；廚房倉庫三門，共同宣揚著這件事。只請拗斷手中的拄杖，向眼前去參悟。

上堂時說：如果談禪論道，就會看到有生有滅；更何況是舉揚古今，太不像是不看時節了。昨夜風雨蕭蕭，今朝頓時消除煩悶燥熱。到此如果能好好參詳，達摩祖師迷惑時與現在也沒有什麼不同。

上堂時說：整個大地沒有一個人真正地舉揚宗教。如果有一個人舉揚宗教，整個大地的人都必須鋒芒挫鈍，閉口不言。莫非是教導各位杜絕見聞，契合這個道理嗎？這樣的見解，譬如用聚集的火去燒須彌山（Sumeru Mountain，佛教宇宙觀中的中心山），經過無數劫也終究不能點燃。殊不知古代聖賢的垂示，只要後人眼光端正。通達的人實在認為，這是古今罕見的，光前絕後的。放開時，言語都見真諦，句句都明宗；收回時，眼光都遵循法度，明明正正地站立。從什麼地方見到古人呢？良久，說：須知海岳都歸順英明的君主，不要相信天地間還有另外的天。

【English Translation】 English version: What is called 'hearing' is in the ear. What is called 'smelling fragrance' is in the nose. What is called 'talking' is in the tongue. What is called 'sensing touch' is in the body. What is called 'clinging' is in the mind. Although it is like this, (you) only see the sharpness of the awl's tip, but not the squareness of the chisel's head. If it were a person of great age, it would not be like this: having eyes but not seeing, having ears but not hearing, having a nose but not knowing fragrance, having a tongue but not talking, having a body but not sensing touch, having a mind but severing clinging. Once a single thought is in accord (with the truth), the six senses can be liberated. I dare to ask you, venerable Chan practitioners, is (this situation) the same as or different from what was said before? Could there be a monk with discerning eyes who can come out and clarify this? If not, I will further analyze it thoroughly for you: when released, it is as unobstructed as illicit traffic; when gathered, it is as if even a hair does not exist. If one is a seasoned expert, let others say what they will, whether belittling or praising.

Ascending the hall, he said: 'Grasping the subtle essence in the palm of the hand, hanging the ancient mirror before the platform. What demons and monsters dare to resist? It can be said that the radiant Dharma realm, from oneself, completely encompasses the realm and wisdom; the clear and distinct true source, between each other, both sages and ordinary beings are still and silent. From this, we can infer that the monks' hall and the Buddha hall both manifest the physical body; the kitchen, the storehouse, and the three gates all proclaim this matter together. Just please break the staff in your hand and contemplate it before your eyes.'

Ascending the hall, he said: 'If you talk about Chan and discuss the Way, you will see birth and death; moreover, if you praise the past and present, it seems like you are not observing the seasons. Last night, the wind and rain were howling; this morning, the vexation and heat have been eliminated. If you can carefully contemplate this, there is no difference between when Bodhidharma (達磨, the first patriarch of Zen Buddhism in China) was deluded and now.'

Ascending the hall, he said: 'Throughout the entire earth, there has never been a single person who truly proclaimed the teachings. If there were one person who proclaimed the teachings, all the people on earth would have to blunt their sharp edges and shut their mouths. Is this perhaps teaching you to cut off seeing and hearing, and to be in accord with this Way? Such a view is like gathering fire to burn Mount Sumeru (須彌山, the central mountain in Buddhist cosmology); after countless kalpas, it will never catch fire. Little do they know that the ancient sages' instructions only require later generations to have correct vision. Those who are enlightened truly say that this is rare to hear in ancient and modern times, illuminating the past and surpassing the future. When released, every word reveals the truth, every phrase clarifies the essence; when retracted, every eye follows the rules, standing upright and clear. Where do you see the ancients? After a long pause, he said: 'You must know that the seas and mountains all submit to the wise ruler; do not believe that there is another heaven and earth.'

---

潤州甘露寺傳祖禪師

諱仲宣。姑蘇謝氏子也。幼歲辭親。投師受具。深稟律儀。聽習經要。風姿肅雅。容止異常。參圓照禪師。發明祖意。

問。佛放眉間光。現諸希有事。如何是希有事。

師云。和風𩖼𩖼。春日遲遲。

僧曰。學人便恁么會時如何。

師云。日月易流。

僧曰。一言當宇宙。千古播清聲。

師云。來年更有新條在。

問。設華王座。談不二門。大眾側聆。愿垂指示。

師云。青山遙對目。

僧曰。學人未曉。

師云。芳草綠如茵。

僧曰。一句無私。應之萬里。

師云。作么生是無私句。

僧曰。堪對暮云歸未合。遠山無限碧層層。

師云。猶較些子。

問。不涉廉纖。請師指示。

師云。一字不著畫。

上堂云。建立宗乘。群魔屏跡。播揚大事。三藏忘言。況阿逸多未離兜率。黃面老已滅拘尸。大唐國里無禪師。天下衲僧味糟粕。眾中莫有英靈衲子。變豹作家。出來掀倒禪床。喝散大眾。豈不快哉。良久。云。瑞獸藏頭角。珍禽惜羽翰。

上堂云。雨過山青。云橫水碧。寶陀巖上。瑞草將敷。王舍城中。幽花欲綻。空生宴坐。帝釋奔馳。彼此一時。今古易異。

【現代漢語翻譯】 現代漢語譯本 潤州甘露寺傳祖禪師

法名仲宣，是姑蘇謝氏的兒子。年幼時告別父母，投師出家並受具足戒，深入學習戒律，聽聞並研習佛經要義。他風度莊重文雅，儀容舉止與衆不同。后參訪圓照禪師，領悟了禪宗的宗旨。

有僧人問：『佛陀眉間放光，顯現各種稀有之事，什麼是稀有之事呢？』

傳祖禪師說：『和煦的春風輕輕吹拂，春日的時光悠長舒緩。』

僧人說：『如果學人這樣理解，可以嗎？』

傳祖禪師說：『時光如日月般容易流逝。』

僧人說：『一句話可以代表整個宇宙，清凈的聲音可以流傳千古。』

傳祖禪師說：『來年還會有新的枝條生長。』

有僧人問：『設定華麗的法王座，宣講不二法門，大眾在一旁靜聽，希望禪師能夠開示。』

傳祖禪師說：『遙遠的青山與我們的目光相對。』

僧人說：『學人還不明白。』

傳祖禪師說：『芬芳的草地綠得像茵毯一樣。』

僧人說：『一句沒有私心的話，可以迴應萬里之外。』

傳祖禪師說：『怎樣是沒有私心的話呢？』

僧人說：『正適合面對傍晚的雲彩，將要合攏卻還未合攏，遙遠的山巒呈現出無限碧綠的層層疊疊。』

傳祖禪師說：『還是稍微差了些。』

有僧人問：『不涉及細微末節，請禪師指示。』

傳祖禪師說：『一個字也不用筆畫來描繪。』

傳祖禪師上堂說法時說：『建立宗門，各種邪魔退避消失；宣揚佛法大事，三藏經典也難以言盡。何況彌勒菩薩（阿逸多）還沒有離開兜率天宮，釋迦牟尼佛（黃面老）已經在拘尸那迦滅度。大唐國內沒有禪師，天下的雲遊僧人只是在品嚐酒糟的殘渣。大眾之中莫非沒有英勇有靈氣的僧人，能夠變化成猛豹，出來大顯身手，掀翻禪床，喝散大眾，豈不是痛快淋漓！』停頓了很久，又說：『瑞獸隱藏起頭角，珍禽愛惜自己的羽毛。』

傳祖禪師上堂說法時說：『雨後山色青翠，雲霧橫亙水面碧波盪漾。在普陀巖上，吉祥的草即將生長；在王舍城中，幽靜的花朵含苞待放。須菩提（空生）在安靜地禪坐，帝釋天（帝釋）為之奔走。彼此都在同一時刻，今與古卻容易發生變化。』

【English Translation】 English version Chan Master Chuan Zu of Ganlu Temple in Runzhou

His secular name was Zhongxuan, and he was a son of the Xie family of Gusu. In his youth, he bid farewell to his parents, sought a teacher, and received the full precepts. He deeply studied the Vinaya (律儀), listened to and learned the essentials of the scriptures. His demeanor was solemn and refined, and his appearance was extraordinary. He visited Chan Master Yuan Zhao and awakened to the meaning of Zen.

A monk asked: 'The Buddha emits light from between his eyebrows, manifesting various rare events. What are these rare events?'

The Master said: 'The gentle breeze softly blows, the spring day is long and leisurely.'

The monk said: 'If this student understands it in this way, is it acceptable?'

The Master said: 'The sun and moon easily flow away.'

The monk said: 'One word encompasses the universe, a pure sound is broadcast for thousands of years.'

The Master said: 'Next year, there will be new branches again.'

A monk asked: 'Setting up a magnificent Dharma King's seat, discussing the non-dual Dharma gate, the assembly listens attentively. I wish you would give instructions.'

The Master said: 'The green mountains face our eyes from afar.'

The monk said: 'This student does not yet understand.'

The Master said: 'The fragrant grass is as green as a carpet.'

The monk said: 'A selfless sentence responds to ten thousand miles.'

The Master said: 'What is a selfless sentence?'

The monk said: 'It is fitting to face the evening clouds, about to close but not yet closed, the distant mountains present layers upon layers of boundless green.'

The Master said: 'Still a bit off.'

A monk asked: 'Without involving the slightest detail, please instruct me, Master.'

The Master said: 'Not a single word is drawn with a brush.'

The Master ascended the Dharma hall and said: 'Establishing the lineage, all demons disappear. Propagating the great matter, the Tripitaka (三藏) forgets words. Moreover, Maitreya Bodhisattva (阿逸多) has not yet left Tushita Heaven (兜率), and the golden-faced old man (黃面老), Shakyamuni Buddha, has already passed away in Kushinagar (拘尸). There are no Chan masters in the Great Tang Dynasty (大唐國), and the monks of the world are tasting the dregs of wine. Among the assembly, is there not a heroic and spirited monk who can transform into a leopard, come forth and display their skill, overturn the Zen bed, and scatter the assembly? Wouldn't that be delightful!' After a long pause, he said: 'Auspicious beasts hide their horns, precious birds cherish their feathers.'

The Master ascended the Dharma hall and said: 'After the rain, the mountains are green, and the clouds lie across the blue water. On Mount Potalaka (寶陀巖), auspicious grass is about to sprout; in Rajagriha (王舍城), secluded flowers are about to bloom. Subhuti (空生) sits in meditation, and Indra (帝釋) runs errands. Both are at the same time, but the past and present easily change.'

---

良久。云。萬般施設不如常。

上堂云。住。住。百千妙門。同歸一路。青山常在。知識難逢。爭如識取主人公。高聲召云。主人公。復云。今日自買自賣。

上堂。顧視云。楊子江心。無風起浪。石公山畔。平地骨堆。會得左右逢原。爭似寂然不動。良久。云。堪笑寒山忘卻歸。十年不識來時道。

福州太平禪師守恩禪師

本州福清人也。姓丘氏。受圓照禪師心印。初出世住地藏。提刑程公遵彥向師道風。移住龜山。師堅辭不受。復請主太平禪剎。師乃隨緣赴感。大振宗乘。學者摳衣。常滿數百餘人。由是四方歸仰。德望益隆。凡兩處住持。皆重建寺宇一新。其功績不可勝紀。

問。庵內人為什麼不見庵外事。

師云。卻許阇梨具眼。

僧曰。久向和尚。

師云。暗中抨繩。誰辨曲直。

問。如何是超佛越祖之談。

師云。三日一風。五日一雨。

僧曰。向上更有事也無。

師云。月明三島靜。樵子大平歌。

師乃豎起拳。復開云。或時為拳。或時為掌。若遇衲僧。有功者賞。遂放下云。直是土曠人稀。相逢者少。

上堂云。雨後鳩鳴。山前麥熟。何處牧童兒。騎牛笑相逐。更把短笛橫吹。風前一曲兩曲。參。

上

【現代漢語翻譯】 現代漢語譯本： （停頓許久）說：『千般施設，不如保持平常。』

上堂說法時說：『住！住！無數的妙法門，最終都歸於同一條道路。青山依舊長存，有真知灼見的善知識卻難以遇到。怎比得上認識自己的主人公？』高聲呼喚道：『主人公！』又說：『今天自買自賣。』

上堂說法。環顧四周說：『楊子江中心，無風也會掀起波浪。石公山旁邊，平地上堆積著墳墓。領會到左右逢源的道理，怎比得上寂然不動？』（停頓許久）說：『可笑寒山（Hanshan），忘記了回家的路，十年都不認識來時的道路。』

福州太平禪師守恩禪師

是本州福清人，姓丘。接受了圓照禪師（Yuanzhao Chanshi）的心印。最初出世住在地藏寺（Dizang Temple）。提刑程公遵彥（Cheng Gong Zunyan）仰慕禪師的道風，想請他移住龜山（Guishan），禪師堅決推辭不受。後來又請他主持太平禪寺（Taiping Temple），禪師於是隨緣應感，大力弘揚宗門。前來求學的僧人常常有數百人。因此四方人士都來歸仰，禪師的德望也日益隆盛。兩次住持寺廟，都重建寺宇煥然一新，他的功績不可勝數。

問：『庵內的人為什麼看不見庵外的事？』

禪師說：『卻允許你這位阇梨（Sheli，弟子）具有慧眼。』

僧人說：『久仰和尚（Heshang，對僧人的尊稱）。』

禪師說：『暗中彈墨線，誰能辨別曲直？』

問：『如何是超越佛和祖師的言論？』

禪師說：『三日一颳風，五日下一場雨。』

僧人說：『向上還有更高深的事理嗎？』

禪師說：『月亮照耀下的三島（Sandao）一片寂靜，樵夫唱著太平歌。』

禪師於是豎起拳頭，又張開說：『有時是拳頭，有時是手掌。如果遇到有見地的衲僧（Naseng，僧人的別稱），有功者賞。』於是放下手說：『真是地廣人稀，相逢的人很少。』

上堂說法時說：『雨後斑鳩鳴叫，山前麥子成熟。哪裡來的牧童，騎在牛背上笑著互相追逐。更把短笛橫著吹奏，在風前吹奏一曲又一曲。參！』

【English Translation】 English version: (After a long pause) Said: 'Ten thousand kinds of arrangements are not as good as remaining ordinary.'

Ascending the hall to preach, he said: 'Stop! Stop! Countless wonderful Dharma doors all lead to the same path. The green mountains are always there, but a knowledgeable and virtuous teacher is hard to find. How can it compare to recognizing one's own protagonist?' He called out loudly: 'Protagonist!' Then said: 'Today, buying and selling oneself.'

Ascending the hall. Looking around, he said: 'In the heart of the Yangtze River (Yangzi Jiang), waves rise without wind. Beside Stone Man Mountain (Shigong Mountain), graves pile up on flat ground. Understanding the principle of being resourceful, how can it compare to being still and unmoving?' (After a long pause) Said: 'It's laughable that Hanshan (Hanshan) forgot the way home and didn't recognize the path he came by for ten years.'

Zen Master Shouen of Taiping Temple (Taiping Temple) in Fuzhou

He was a native of Fuqing (Fuqing) in this prefecture, with the surname Qiu. He received the mind-seal from Zen Master Yuanzhao (Yuanzhao Chanshi). He first appeared in the world residing at Dizang Temple (Dizang Temple). Cheng Gong Zunyan (Cheng Gong Zunyan), the judicial commissioner, admired the Zen master's virtuous conduct and wanted to invite him to reside at Guishan (Guishan), but the Zen master firmly declined. Later, he was invited to preside over Taiping Temple (Taiping Temple), so the Zen master followed the conditions and responded to the call, greatly promoting the lineage. The monks who came to study often numbered several hundred. Therefore, people from all directions came to admire and rely on him, and the Zen master's virtue and reputation grew increasingly prosperous. Both times he presided over temples, he rebuilt the temple buildings, making them brand new. His merits are too numerous to recount.

Asked: 'Why can't the person inside the hermitage see the things outside the hermitage?'

The Zen master said: 'I will allow you, this Shāri (Sheli, disciple), to have discerning eyes.'

A monk said: 'I have long admired the Venerable (Heshang, a respectful term for monks).'

The Zen master said: 'Drawing a line in the dark, who can distinguish between crooked and straight?'

Asked: 'What is speech that transcends Buddhas and Patriarchs?'

The Zen master said: 'Wind every three days, rain every five days.'

The monk said: 'Is there anything more profound beyond this?'

The Zen master said: 'The three islands (Sandao) are quiet under the bright moon, and the woodcutter sings a song of peace.'

The Zen master then raised his fist and then opened it, saying: 'Sometimes it is a fist, sometimes it is a palm. If you meet a discerning monk (Naseng, another name for monks), those with merit will be rewarded.' Then he put down his hand and said: 'Truly, the land is vast and the people are few, and those who meet are rare.'

Ascending the hall to preach, he said: 'After the rain, the turtledoves sing, and the wheat ripens in front of the mountain. Where is the shepherd boy, riding on the back of a cow, laughing and chasing each other? Furthermore, he plays the short flute horizontally, playing one or two tunes in the wind. Investigate!'

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堂云。山僧今日略通一線。不用狐疑。麥中有面。

上堂云。青青翠竹搖風。當檻一聲幽鳥。敢問明眼諸禪人。祖師鼻孔重多少。

上堂云。云巖弄師子。普化打筋斗。叢林將為向上關。未免笑破衲僧口。休。休。沒來由。卻是象骨古錐能輥毬。

上堂云。衲僧現前三昧。釋迦老子不會。住世四十九年。說得天花亂墜。爭似飢餐渴飲。展腳堂中打睡。

上堂。拈拄杖。擊禪床一下云。有智若聞則能信解。無智疑悔則為永失。三十年後。不得道山僧今日上堂祇念法華經。參。

問。如何是古佛心。

師云。鶯啼處處同。

僧曰。學人不會。

師云。牛羊自傍山。

問。如何是沙門行。

師云。多虛少實。

僧曰。和尚何得謾人。

師云。實無諱處。

問。如何是本來人。

師云。皮枯骨瘦。

僧曰。中下之機如何體悉。

師云。豎臥橫眠。

僧曰。古佛今佛皆無別理。

師云。更夢見什麼。

師乃云。諸人知處。山僧盡知。山僧知處。諸人不知。今日不免佈施諸人。良久。云。頭上是天。腳下是地。參。

衢州靈耀寺佛慈禪師

諱𧦬良。姓吳氏。饒州人也。幼習儒學。就試輦下。

【現代漢語翻譯】 現代漢語譯本 堂云：山僧今日略通一線，不用狐疑，麥中有面。（堂：指禪堂，山僧：謙稱，指自己，一線：指對佛法的領悟，狐疑：猶豫，懷疑，麥中有面：比喻事物內在的真實性）

上堂云：青青翠竹搖風，當檻一聲幽鳥。敢問明眼諸禪人，祖師鼻孔重多少？（上堂：指禪師升座說法，明眼諸禪人：指有智慧的禪修者，祖師：指禪宗的歷代祖師，鼻孔重多少：禪宗常用語，意指追問事物本源的意義）

上堂云：云巖弄師子，普化打筋斗。叢林將為向上關，未免笑破衲僧口。休。休。沒來由。卻是象骨古錐能輥毬。（云巖：指云巖曇晟禪師，師子：指獅子，比喻佛法的威猛，普化：指普化禪師，觔斗：指翻跟頭，叢林：指寺院，向上關：指追求更高境界的途徑，衲僧：指僧人，像骨古錐：指用象骨做的錐子，輥毬：指滾動球，比喻靈活運用佛法）

上堂云：衲僧現前三昧，釋迦老子不會。住世四十九年，說得天花亂墜。爭似飢餐渴飲，展腳堂中打睡。（衲僧：指僧人，現前三昧：指當下體驗到的禪定境界，釋迦老子：指釋迦牟尼佛，天花亂墜：形容說法精彩，展腳：伸開腿，形容放鬆自在）

上堂。拈拄杖，擊禪床一下云：有智若聞則能信解，無智疑悔則為永失。三十年後，不得道山僧今日上堂祇念法華經。參。（拈：拿起，拄杖：禪杖，禪床：禪修用的床，信解：相信並理解，疑悔：懷疑和後悔，法華經：指《妙法蓮華經》，參：參悟）

問：如何是古佛心？（古佛心：指佛的本心，即覺悟的本性）

師云：鶯啼處處同。（鶯啼處處同：指萬法歸一，本性相同）

僧曰：學人不會。（學人：指學習的人，即提問的僧人，不會：不明白）

師云：牛羊自傍山。（牛羊自傍山：指順其自然，各有所歸）

問：如何是沙門行？（沙門行：指僧人的修行）

師云：多虛少實。（多虛少實：指外在形式多，內在實質少，意在警醒修行者注重實修）

僧曰：和尚何得謾人？（和尚：對僧人的尊稱，謾人：欺騙人）

師云：實無諱處。（實無諱處：指真實情況沒有什麼需要隱瞞的）

問：如何是本來人？（本來人：指未受污染的本性）

師云：皮枯骨瘦。（皮枯骨瘦：形容外在的衰敗，暗示內在的清凈）

僧曰：中下之機如何體悉？（中下之機：指資質中等或較差的人，體悉：體會，瞭解）

師云：豎臥橫眠。（豎臥橫眠：指隨順自然，不拘形式）

僧曰：古佛今佛皆無別理。（古佛今佛：指過去的佛和現在的佛，別理：不同的道理）

師云：更夢見什麼？（更夢見什麼：指不要執著于虛幻的分別）

師乃云：諸人知處，山僧盡知。山僧知處，諸人不知。今日不免佈施諸人。良久。云：頭上是天，腳下是地。參。（佈施：給予，分享，良久：過了一會兒，參：參悟）

衢州靈耀寺佛慈禪師（衢州：地名，靈耀寺：寺廟名，佛慈禪師：禪師的稱號）

諱𧦬良，姓吳氏，饒州人也。幼習儒學，就試輦下。（諱：名諱，𧦬良：禪師的名字，吳氏：姓氏，饒州：地名，輦下：指京城）

【English Translation】 English version The Master said: 'This old monk has slightly understood a thread today. No need for doubt. There is flour in the wheat.' (Hall: refers to the meditation hall, Old monk: a humble way to refer to oneself, A thread: refers to a glimpse of understanding of the Dharma, Doubt: hesitation, suspicion, There is flour in the wheat: a metaphor for the inherent truth of things)

Ascending the Dharma Hall, he said: 'Green bamboo sways in the wind, a solitary bird sings by the railing. May I ask you, clear-eyed Chan practitioners, how much does the ancestral teacher's nostril weigh?' (Ascending the Dharma Hall: refers to the Chan master ascending the seat to give a Dharma talk, Clear-eyed Chan practitioners: refers to wise Chan practitioners, Ancestral teacher: refers to the successive ancestral teachers of Chan Buddhism, How much does the ancestral teacher's nostril weigh: a common Chan phrase, meaning to inquire into the origin of things)

Ascending the Dharma Hall, he said: 'Yunyan (Yunyan Tansheng) plays with the lion, Puhua (Puhua Chanshi) somersaults. The Sangha takes it as a gateway to higher understanding, inevitably causing the patched-robed monks to burst into laughter. Stop. Stop. There's no reason for it. Yet the ivory awl can roll the ball.' (Yunyan: refers to Chan Master Yunyan Tansheng, Lion: refers to the lion, a metaphor for the power of the Dharma, Puhua: refers to Chan Master Puhua, Somersaults: refers to doing somersaults, Sangha: refers to the monastery, Gateway to higher understanding: refers to the path to pursuing a higher state, Patched-robed monks: refers to monks, Ivory awl: refers to an awl made of ivory, Roll the ball: refers to rolling a ball, a metaphor for flexibly applying the Dharma)

Ascending the Dharma Hall, he said: 'The samadhi (Samadhi: a state of meditative consciousness) present to the patched-robed monks, even Shakyamuni Buddha (Shakyamuni Buddha: the founder of Buddhism) doesn't understand. Living in the world for forty-nine years, he spoke eloquently. How can it compare to eating when hungry, drinking when thirsty, and stretching out one's legs to sleep in the hall?' (Patched-robed monks: refers to monks, Samadhi present: refers to the state of samadhi experienced in the present moment, Shakyamuni Buddha: refers to Shakyamuni Buddha, Spoke eloquently: describes the wonderfulness of the Dharma talk, Stretching out one's legs: stretching out one's legs, describing relaxation and freedom)

Ascending the Dharma Hall. He picked up his staff and struck the Zen bed once, saying: 'If one has wisdom, upon hearing, one can believe and understand. If one lacks wisdom, doubt and regret will lead to eternal loss. After thirty years, one will not be able to say that this old monk today, ascending the Dharma Hall, only recites the Lotus Sutra (Lotus Sutra: the Saddharma Puṇḍarīka Sūtra). Investigate.' (Picked up: picked up, Staff: Zen staff, Zen bed: a bed for Zen meditation, Believe and understand: believe and understand, Doubt and regret: doubt and regret, Lotus Sutra: refers to the Lotus Sutra, Investigate: investigate and understand)

Question: 'What is the mind of the ancient Buddha?' (Mind of the ancient Buddha: refers to the original mind of the Buddha, that is, the nature of enlightenment)

The Master said: 'Orioles sing the same everywhere.' (Orioles sing the same everywhere: refers to the unity of all dharmas, the same nature)

The monk said: 'This student does not understand.' (Student: refers to the person studying, that is, the monk who asked the question, Does not understand: does not understand)

The Master said: 'Cattle and sheep graze by the mountain.' (Cattle and sheep graze by the mountain: refers to following nature, each having its own place)

Question: 'What is the practice of a śrāmaṇa (Śrāmaṇa: a wandering ascetic) ?' (Practice of a śrāmaṇa: refers to the practice of a monk)

The Master said: 'More empty, less real.' (More empty, less real: refers to more external form, less internal substance, intended to awaken practitioners to pay attention to real practice)

The monk said: 'Why does the Master deceive people?' (Master: an honorific title for monks, Deceive people: deceive people)

The Master said: 'There is nothing to hide about the truth.' (There is nothing to hide about the truth: refers to the fact that there is nothing to hide about the truth)

Question: 'What is the original person?' (Original person: refers to the uncontaminated original nature)

The Master said: 'Withered skin and bones.' (Withered skin and bones: describes external decay, implying internal purity)

The monk said: 'How can those of medium or lower capacity understand?' (Medium or lower capacity: refers to people with medium or poor qualifications, Understand: understand, understand)

The Master said: 'Lying down vertically, sleeping horizontally.' (Lying down vertically, sleeping horizontally: refers to following nature, not sticking to form)

The monk said: 'The ancient Buddha and the present Buddha have no different principles.' (Ancient Buddha and present Buddha: refers to the Buddhas of the past and the present, Different principles: different principles)

The Master said: 'What else do you dream of?' (What else do you dream of: refers to not being attached to illusory distinctions)

The Master then said: 'What you all know, this old monk knows completely. What this old monk knows, you all do not know. Today, I cannot avoid giving to you all. After a long time, he said: 'Above is the sky, below are the earth. Investigate.' (Giving: giving, sharing, After a long time: after a while, Investigate: investigate and understand)

Chan Master Foci of Lingyao Temple in Quzhou (Quzhou: place name, Lingyao Temple: temple name, Chan Master Foci: the title of the Chan Master)

His name was 𧦬liang, his surname was Wu, and he was from Raozhou. He studied Confucianism in his youth and went to the capital for the examination. (Name: name, 𧦬liang: the name of the Chan Master, Wu: surname, Raozhou: place name, The capital: refers to the capital)

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將戰文圃。乃厭塵紛。即依景德寺無惑大師出家。圓具遊方。參圓照禪師。發明心地。乃述投機頌曰。

只遮一個。文殊罔測。

眨起眉毛。百千萬億。

即蒙印可。清獻少保趙公抃重師道行。請為宗師。住越州福果．衢州超化．海會．靈耀四剎。

問。三變禪林。四回出世。于和尚分上成得什麼邊事。

師云。缽盂口向天。

僧曰。三十年來關棙子。而今流落五湖傳。

師云。那個是山僧關棙子。

僧曰。一言超影像。不墜古人風。

師云。惜取眉毛。

問。靈山一會。分付飲光。今日法筵。當爲何事。

師云。畫地為牢。

僧曰。直得學人進退無門。

師云。軒鑒分輝。

僧曰。百千年后。如何舉得。

師云。拔山力盡。

問。不施寸刃。建立太平時如何。

師云。皇天無親。

僧曰。一人有慶也。

師云。知恩報恩。僧展兩手。師拍膝一下。

問。如何是衢州境。

師云。桑榆影占柯山野。絃管聲調㴾水濵。

僧曰。如何是境中人。

師云。謝安無個事。聊起為蒼生。

僧曰。向上宗乘事若何。

師云。急著眼。

僧曰。截斷眾流也。

【現代漢語翻譯】 現代漢語譯本 戰文圃厭倦了世俗的紛擾，於是前往景德寺，跟隨無惑大師出家。他受了具足戒后四處遊歷，參訪圓照禪師，從而領悟了心地。於是他寫了一首投機頌：

『就這一個，文殊菩薩也無法測度。』（文殊：文殊菩薩，象徵智慧）

『眉毛一動，便是百千萬億。』

隨即得到了圓照禪師的認可。清獻少保趙抃（趙抃：人名，官職為清獻少保）敬重戰文圃的道行，請他擔任宗師，先後住持越州福果寺、衢州超化寺、海會寺、靈耀寺這四座寺廟。

有僧人問：『三次改變禪林，四次出世，在和尚您這裡成就了什麼事情？』

戰文圃禪師說：『缽盂口朝天。』

僧人說：『三十年來的關捩子（關捩子：關鍵），如今流落在五湖四海。』

戰文圃禪師說：『哪個是老衲的關捩子？』

僧人說：『一言超出影像，不落入古人的窠臼。』

戰文圃禪師說：『珍惜你的眉毛。』

有僧人問：『靈山會上，釋迦牟尼佛將正法眼藏咐囑給迦葉尊者（飲光：迦葉尊者的別稱）。今日的法筵，又該如何呢？』

戰文圃禪師說：『畫地為牢。』

僧人說：『真是讓學人進退兩難。』

戰文圃禪師說：『軒轅鏡（軒鑒：軒轅鏡的別稱）分輝。』

僧人說：『千百年后，又該如何提起此事？』

戰文圃禪師說：『拔山力盡。』

有僧人問：『不使用一寸兵刃，如何建立太平盛世？』

戰文圃禪師說：『皇天無親。』

僧人說：『一人有慶啊。』

戰文圃禪師說：『知恩報恩。』僧人展開雙手，戰文圃禪師拍了一下膝蓋。

有僧人問：『什麼是衢州境？』

戰文圃禪師說：『夕陽的影子映照著柯山的原野，絃樂管樂的聲音在㴾水邊迴盪。』

僧人說：『什麼是境中人？』

戰文圃禪師說：『謝安（謝安：東晉名士）本來沒事，只是爲了百姓才出來做官。』

僧人說：『向上宗乘（向上宗乘：禪宗的最高境界）的事情又該如何？』

戰文圃禪師說：『急著眼。』

僧人說：『截斷眾流啊。』

【English Translation】 English version Zhan Wenpu grew weary of the dust and turmoil of the world. He went to Jingde Temple and became a monk under Master Wu Huo. After receiving the full precepts, he traveled around, visiting Zen Master Yuan Zhao, and thereby awakened his mind. He then composed a verse expressing his understanding:

'Just this one, even Manjusri (Manjusri: Manjusri Bodhisattva, symbolizing wisdom) cannot fathom.'

'A twitch of the eyebrows, and there are hundreds of thousands of millions.'

He was immediately approved by Zen Master Yuan Zhao. Zhao Bian (Zhao Bian: a person's name, with the official title of Qingxian Shaobao), the Qingxian Shaobao, respected Zhan Wenpu's virtuous conduct and invited him to serve as a master, residing successively at the four temples of Fuguo in Yuezhou, Chaohua, Haihui, and Lingyao in Quzhou.

A monk asked: 'Three times changing Zen forests, four times appearing in the world, what has been accomplished on the part of the venerable monk?'

Zen Master Zhan Wenpu said: 'The mouth of the alms bowl faces the sky.'

The monk said: 'The linchpin (關捩子: key) of thirty years, now scattered and spread throughout the five lakes.'

Zen Master Zhan Wenpu said: 'Which is this old monk's linchpin?'

The monk said: 'A word transcends images, not falling into the clichés of the ancients.'

Zen Master Zhan Wenpu said: 'Cherish your eyebrows.'

A monk asked: 'At the assembly on Vulture Peak (靈山: Vulture Peak), Shakyamuni Buddha entrusted the treasury of the true Dharma eye to Venerable Kashyapa (飲光: another name for Kashyapa). What should be done at today's Dharma assembly?'

Zen Master Zhan Wenpu said: 'Drawing a prison on the ground.'

The monk said: 'Truly, it leaves the student with no way to advance or retreat.'

Zen Master Zhan Wenpu said: 'The Xuanyuan mirror (軒鑒: another name for Xuanyuan mirror) shares its light.'

The monk said: 'How can this be brought up a thousand years from now?'

Zen Master Zhan Wenpu said: 'Exhausting the strength to uproot a mountain.'

A monk asked: 'Without using an inch of blade, how is a time of great peace established?'

Zen Master Zhan Wenpu said: 'Imperial Heaven has no favorites.'

The monk said: 'A blessing for one person.'

Zen Master Zhan Wenpu said: 'Knowing gratitude and repaying gratitude.' The monk spread out his hands, and Zen Master Zhan Wenpu clapped his knee once.

A monk asked: 'What is the boundary of Quzhou?'

Zen Master Zhan Wenpu said: 'The shadow of the setting sun occupies the wilderness of Ke Mountain, the sounds of strings and pipes resonate by the 㴾 River.'

The monk said: 'What is a person within the boundary?'

Zen Master Zhan Wenpu said: 'Xie An (謝安: a famous person in Jin Dynasty) originally had nothing to do, but came out to serve as an official for the sake of the people.'

The monk said: 'How is the matter of the upward vehicle (向上宗乘: the highest state of Zen Buddhism)?'

Zen Master Zhan Wenpu said: 'Hurry and open your eyes.'

The monk said: 'Cutting off the flow of the masses.'

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師云。山疊不知重。

上堂云。大眾。知則同知。見則同見。毫𨤲絲髮。不相謾昧。且道不謾昧個什麼。乃以拄杖指云。風柯月渚。並傳本心。煙島雲林。皆提妙印。然雖如是。也似鏡盤上痕生。且道陽鳥未啼一句作么生。良久。云。好𢹂紫煙策。共倚南山暉。

上堂。師卓拄杖云。鷺池鷲嶺。海甸庵園。三百餘會。也無遮訊息。放過一著。與諸人共遊華藏。復指云。看看。陌上桃花。朵朵現彌陀實相。庭前翠竹。枝枝為甘露法門。菩提樹林。寶陀境界。一時頓現。山僧今日撒沙向諸人眼裡。且道迦葉門下事作么生。良久。云。若不得流水。還應過別山。

上堂云。不知時分之延促。不知日月之大小。灰頭土面。且與么過。山僧每遇月朔。特地斗釘家風。抑揚答問。一場笑具。雖然如是。因風撒土。借水獻花。有個葛藤路布與諸人共相解摘看。驀拈拄杖。擊香臺一下。云。參堂去。

臺州瑞巖有居禪師

上堂云。採得葛藤成路布。縱橫十字上高機。通身是眼無人識。唯有山僧識得伊。良久。云。今日呈似大眾。且道何似趙州底。還相委悉么。袖頭打領。

明州天童山景德寺可齊禪師

姓應氏。臺州人也。依天臺國清寺道才上人出家圓具。初游講肆。晚造瑞光圓照禪

師法席。即獲開悟。請住安樂山。晚遷天童。

問。寶花王座。今日師登。祖意西來。如何垂示。

師云。花開巖畔千枝秀。

僧曰。便是和尚為人處也。

師云。水瀉檐前一樣清。

僧曰。空生不解巖中坐。惹得天花動地來。

師云。笑破佗人口。

僧曰。晚來雲散后。不見別山高。

師云。吽。吽。

問。如何是道。

師云。蹈不著。

僧曰。蹈著后如。

師云。七穿八穴。

師云。一問一答。一拶一捺。千眼頓開。澄潭皎月。隨機施設。縱奪臨時。縱之。則句句攢花簇錦。處處釋迦道場。奪之。則一法不留。千聖絕跡。雖然如是。須知有向上一竅。還會么。良久。云。莫謂春殘花落盡。峰前昨夜一枝開。

秀州資聖崇信禪師

廬州慎縣人。姓高氏。十三依本州承天用成上人為師。二十受具。䇿錫南遊。造杭州凈慈圓照禪師法席。投機印證。

問。如何是道。

師云。家家門底通長安。

僧曰。如何是道中人。

師云。上座自何來。

僧曰。莫祇遮個便是也無。

師云。碧眼胡僧笑點頭。

僧曰。畢竟如何。

師云。禮拜了退。

上堂云。悽清大野。物

【現代漢語翻譯】 現代漢語譯本 跟隨法席（指禪師的座位或教法），立即獲得開悟。禪師先住在安樂山，後來遷往天童。

有人問：『寶花王座，今日禪師您登上。祖師西來（指達摩祖師從西方來到中國），如何開示？』

禪師說：『花開巖畔千枝秀。』

僧人說：『這便是和尚您為人處世的地方啊。』

禪師說：『水瀉檐前一樣清。』

僧人說：『空生（指須菩提，佛陀的弟子，以善解空性著稱）不解巖中坐，惹得天花動地來。』

禪師說：『笑破他人嘴。』

僧人說：『晚來雲散后，不見別山高。』

禪師說：『吽。吽。』（佛教咒語，表示肯定或力量）

有人問：『如何是道？』

禪師說：『蹈不著。』（無法用腳踩到，意指道的不可捉摸）

僧人說：『蹈著后如何？』（踩到之後又如何？）

禪師說：『七穿八穴。』（形容漏洞百出，意指執著于道反而會迷失）

禪師說：『一問一答，一拶一捺（禪宗用語，指通過逼迫性的提問和否定來啓發頓悟），千眼頓開（比喻突然開悟，獲得智慧），澄潭皎月（比喻清澈的心境），隨機施設（根據情況靈活應對），縱奪臨時（放縱和剝奪都取決於當下）。縱之，則句句攢花簇錦（每一句話都華麗美好），處處釋迦道場（處處都是佛陀的道場）。奪之，則一法不留（什麼都不留下），千聖絕跡（聖人的軌跡也消失了）。雖然如此，須知有向上一竅（要知道還有更進一步的竅門）。還會么？』良久，說：『莫謂春殘花落盡，峰前昨夜一枝開。』

秀州資聖崇信禪師

是廬州慎縣人，姓高。十三歲時，依本州承天用成上人為師。二十歲受具足戒。拄著錫杖向南方遊歷，拜訪杭州凈慈圓照禪師的法席，得到圓照禪師的認可和印證。

有人問：『如何是道？』

禪師說：『家家門底通長安。』（比喻道無處不在）

僧人說：『如何是道中人？』

禪師說：『上座自何來？』（你從哪裡來？）

僧人說：『莫祇遮個便是也無？』（難道就是這個嗎？）

禪師說：『碧眼胡僧笑點頭。』（指達摩祖師，意指認可）

僧人說：『畢竟如何？』

禪師說：『禮拜了退。』（行禮後退下）

上堂說法時說：『悽清大野，物』

English version Following the Dharma seat (referring to the Zen master's seat or teachings), he immediately attained enlightenment. The Zen master first resided at Anle Mountain and later moved to Tiantong.

Someone asked: 'The precious flower throne, today the Zen master ascends. The Patriarch's coming from the West (referring to Bodhidharma's arrival in China from the West), how do you instruct?'

The Zen master said: 'Flowers bloom on the rock bank, a thousand branches flourish.'

The monk said: 'This is precisely where the monk acts for the sake of others.'

The Zen master said: 'Water pours from the eaves, equally clear.'

The monk said: 'Subhuti (one of the Buddha's disciples, known for his understanding of emptiness) does not understand sitting in the rock, attracting heavenly flowers to move the earth.'

The Zen master said: 'Laughing at others' mouths.'

The monk said: 'After the clouds disperse in the evening, no other mountain appears higher.'

The Zen master said: 'Hum. Hum.' (A Buddhist mantra, expressing affirmation or power)

Someone asked: 'What is the Dao?'

The Zen master said: 'Cannot be stepped on.' (Meaning the Dao is intangible)

The monk said: 'What after stepping on it?'

The Zen master said: 'Seven holes and eight openings.' (Describing full of loopholes, meaning clinging to the Dao will lead to confusion)

The Zen master said: 'One question, one answer, one pressing, one pushing (Zen terms, referring to using coercive questions and negations to inspire sudden enlightenment), a thousand eyes suddenly open (a metaphor for sudden enlightenment, gaining wisdom), clear pool, bright moon (a metaphor for a clear state of mind), adapting to circumstances (responding flexibly according to the situation), seizing and releasing at the moment (letting go and taking depend on the present). Releasing it, then every sentence is adorned with flowers and brocade (every sentence is beautiful and gorgeous), everywhere is Shakyamuni's Dharma place (everywhere is the Buddha's Dharma place). Taking it away, then not a single Dharma remains (nothing is left), a thousand sages disappear (the traces of the sages also disappear). Although it is like this, you must know that there is an upward aperture (you must know that there is a further trick). Do you understand? 'After a long silence, he said: 'Do not say that the spring is over and the flowers have fallen, a branch bloomed in front of the peak last night.'

Zen Master Chongxin of Zisheng Temple in Xiuzhou

Was a native of Shen County, Luzhou, with the surname Gao. At the age of thirteen, he took Shangren Yongcheng of Chengtian Temple in this state as his teacher. At the age of twenty, he received full ordination. Leaning on his staff, he traveled south and visited the Dharma seat of Zen Master Yuanzhao of Jingci Temple in Hangzhou, and was recognized and certified by Zen Master Yuanzhao.

Someone asked: 'What is the Dao?'

The Zen master said: 'Every family's door leads to Chang'an.' (A metaphor for the Dao being everywhere)

The monk said: 'What is a person of the Dao?'

The Zen master said: 'Where does the venerable come from?'

The monk said: 'Could it be just this?'

The Zen master said: 'The blue-eyed barbarian monk smiles and nods.' (Referring to Bodhidharma, meaning approval)

The monk said: 'What is it ultimately?'

The Zen master said: 'Bow and retreat.' (Bow and step back)

When ascending the hall to preach, he said: 'Desolate wilderness, things'

【English Translation】 English version Following the Dharma seat (referring to the Zen master's seat or teachings), he immediately attained enlightenment. The Zen master first resided at Anle Mountain and later moved to Tiantong.

Someone asked: 'The precious flower throne, today the Zen master ascends. The Patriarch's coming from the West (referring to Bodhidharma's arrival in China from the West), how do you instruct?'

The Zen master said: 'Flowers bloom on the rock bank, a thousand branches flourish.'

The monk said: 'This is precisely where the monk acts for the sake of others.'

The Zen master said: 'Water pours from the eaves, equally clear.'

The monk said: 'Subhuti (one of the Buddha's disciples, known for his understanding of emptiness) does not understand sitting in the rock, attracting heavenly flowers to move the earth.'

The Zen master said: 'Laughing at others' mouths.'

The monk said: 'After the clouds disperse in the evening, no other mountain appears higher.'

The Zen master said: 'Hum. Hum.' (A Buddhist mantra, expressing affirmation or power)

Someone asked: 'What is the Dao?'

The Zen master said: 'Cannot be stepped on.' (Meaning the Dao is intangible)

The monk said: 'What after stepping on it?'

The Zen master said: 'Seven holes and eight openings.' (Describing full of loopholes, meaning clinging to the Dao will lead to confusion)

The Zen master said: 'One question, one answer, one pressing, one pushing (Zen terms, referring to using coercive questions and negations to inspire sudden enlightenment), a thousand eyes suddenly open (a metaphor for sudden enlightenment, gaining wisdom), clear pool, bright moon (a metaphor for a clear state of mind), adapting to circumstances (responding flexibly according to the situation), seizing and releasing at the moment (letting go and taking depend on the present). Releasing it, then every sentence is adorned with flowers and brocade (every sentence is beautiful and gorgeous), everywhere is Shakyamuni's Dharma place (everywhere is the Buddha's Dharma place). Taking it away, then not a single Dharma remains (nothing is left), a thousand sages disappear (the traces of the sages also disappear). Although it is like this, you must know that there is an upward aperture (you must know that there is a further trick). Do you understand? 'After a long silence, he said: 'Do not say that the spring is over and the flowers have fallen, a branch bloomed in front of the peak last night.'

Zen Master Chongxin of Zisheng Temple in Xiuzhou

Was a native of Shen County, Luzhou, with the surname Gao. At the age of thirteen, he took Shangren Yongcheng of Chengtian Temple in this state as his teacher. At the age of twenty, he received full ordination. Leaning on his staff, he traveled south and visited the Dharma seat of Zen Master Yuanzhao of Jingci Temple in Hangzhou, and was recognized and certified by Zen Master Yuanzhao.

Someone asked: 'What is the Dao?'

The Zen master said: 'Every family's door leads to Chang'an.' (A metaphor for the Dao being everywhere)

The monk said: 'What is a person of the Dao?'

The Zen master said: 'Where does the venerable come from?'

The monk said: 'Could it be just this?'

The Zen master said: 'The blue-eyed barbarian monk smiles and nods.' (Referring to Bodhidharma, meaning approval)

The monk said: 'What is it ultimately?'

The Zen master said: 'Bow and retreat.' (Bow and step back)

When ascending the hall to preach, he said: 'Desolate wilderness, things'

---

景蕭條。露滴枯枝。煙籠遠墅。長天極目。列萬象以昭然。霜月流輝。映千江而普現。如斯舉唱。帶水拖泥。若也盡令提綱。直須祖佛側立。放過一著。別有清規。咄。

蘇州瑞光守琮真覺禪師

姓顧氏。本州人也。依圓照禪師削染。復悟宗猷。乃獲印可。出世闡揚。為眾所仰。

問。作是思惟。十方佛現。今思惟了。佛在甚麼處。

師云。當風一句。起自何來。

僧曰。恁么則頭頭撞著彌勒。步步蹈著釋迦。

師云。西天與此土不同。

上堂云。宗門妙訣。豈在多說。一言括盡。便須頓歇。明眼衲僧祇自知。金色頭陀善分別。冬去春來夏有熱。若遇寒山拾得時。傳語豐干莫饒舌。

蘇州萬壽普勤禪師

姓施氏。婺州人也。依本州開元寺岳上人出家圓具。首習教觀。深造淵微。晚至圓照法席。投機印可。

問。為　國開堂。愿聞舉唱。

師云。爐爇寶香凝瑞剎。祝延　睿算等南山。

僧曰。祗如滿筵嘉氣合。遍地覺花開又作么生。

師云。好音在耳人皆委。

僧曰。恁么則有意氣時添意氣。

師云。放過一著。

問。學人上來。請師說法。

師云。清風滿座。

僧曰。高峰日月充寰宇。大振洪音唱

祖歌。

師云。腳跟下看。

僧曰。門前流水朝滄海。檻外孤峰走太虛。

師云。兩重公案。

僧曰。觸目對揚真般若。山河重顯法王機。

師云。莫妨別人問上堂云。物外無堪老便休。干城夢質兩悠悠。如何幻事臨相逼。卻使閑身不自由。然則出家之士。利物為初。稟先祖之洪規。續惠燈于千古。唯一心法。號總持門。得之者。不歷階梯。頓齊諸聖。失之者。塵劫不復。徒自勞形。或得失兩忘。凡聖情盡。正當恁么時。不是心。不是佛。不是物。敢問諸禪德。且道畢竟是個什麼。若向遮里倜儻分明。便能獨步大方。橫身三界。握金剛寶劍。破生死魔軍。良久。云。劄。

宣州水西山軻禪師

問。我手佛手。是同是別。

師云。人人有分。

僧曰。任有千般巧。終無兩樣風。

師云。且莫錯認。

問。真金須假爐中試。一錘便成時如何。

師云。切忌道著。僧便喝。

師云。遮漆桶。

上堂云。憶得靈山會上末後句。今日舉似諸人。良久。云。會么。任是飲光出來。有理也無伸處。參。

上堂云。雷聲遠震。廣佈慈雲。甘澤才晴。普天春色。柳開青眼。花吐芳容。鳥噪幽林。魚游水面。更說迷逢達磨。大似剜肉作瘡。

【現代漢語翻譯】 現代漢語譯本 祖歌。

師父說：『看看你的腳下。』

僧人說：『門前的流水朝著滄海流去，欄外的孤峰似乎要走向太空。』

師父說：『這是兩重公案。』

僧人說：『觸目所及都是般若的展現，山河再次顯現法王的機用。』

師父說：『不要妨礙別人問上堂說法。』說：『身外之物沒有什麼值得留戀，老了就該休息。功名利祿如同夢境，兩者都虛幻飄渺。為何幻象逼近時，反而讓悠閑的身心不得自由？』因此，出家之人，利益眾生是首要任務。秉承先祖的宏大規矩，延續智慧之燈于千秋萬代。唯有『一心法』，名為『總持門』。得到它的人，無需經歷階梯，立刻與諸聖齊等。失去它的人，歷經塵劫也無法恢復，只是徒勞地勞累身形。或者得失兩忘，凡夫和聖人的情執都消盡。正當這個時候，不是心，不是佛，也不是物。敢問各位禪德，那麼，這到底是什麼？如果在這裡能夠透徹明白，便能獨自走遍大千世界，橫身於三界之中，握著金剛寶劍，破除生死魔軍。』良久，說：『劄。』

宣州水西山軻禪師

問：『我的手和佛的手，是相同還是不同？』

師父說：『人人都有份。』

僧人說：『任憑你有千般巧妙，終究沒有兩樣的風。』

師父說：『千萬不要錯認。』

問：『真金需要放在爐中試驗，一錘就能成型，這是什麼意思？』

師父說：『切忌說出來。』僧人便喝。

師父說：『真是個漆桶。』

上堂說法時說：『記得靈山會上最後的句子，今天說給各位聽。』良久，說：『明白了嗎？即使是飲光如迦葉尊者出來，有理也無處可說。參！』

上堂說法時說：『雷聲遠遠震動，廣泛佈施慈悲的雲朵。甘甜的雨露剛剛放晴，整個天空都充滿了春色。柳樹睜開了青色的眼睛，花朵吐露出芬芳的容顏。鳥兒在幽靜的樹林里鳴叫，魚兒在水面上遊動。再說迷失了方向去尋找達摩，就像是剜肉來做瘡。』

【English Translation】 English version Verse of the Ancestor.

The Master said: 'Look beneath your feet.'

The monk said: 'The flowing water before the gate goes towards the vast sea; the solitary peak outside the railing seems to walk into the great void.'

The Master said: 'A double koan.'

The monk said: 'Every sight is a direct expression of true Prajna (wisdom); mountains and rivers reveal again the function of the Dharma King (Buddha).'

The Master said: 'Do not hinder others from asking about the Dharma talk.' Said: 'Outside of things, there is nothing worth cherishing; when old, one should rest. Fame and fortune are like dreams, both are illusory and fleeting. Why, when illusions approach, do they make the leisurely mind unfree?' Therefore, for those who have left home, benefiting sentient beings is the primary task. Upholding the grand rules of the ancestors, continuing the lamp of wisdom for thousands of generations. Only the 'One Mind Dharma,' called the 'Dharani Gate (total recall),' those who attain it do not need to go through steps, immediately becoming equal to all the sages. Those who lose it cannot recover even after countless kalpas (aeons), only laboring their bodies in vain. Or forgetting both gain and loss, the emotions of ordinary beings and sages are exhausted. Right at this moment, it is not mind, not Buddha, not a thing. I dare to ask all of you Zen practitioners, what exactly is it? If you can understand this thoroughly, you can walk alone through the great universe, stand across the three realms, and wield the Vajra (diamond) sword to break the army of the Mara (demon) of birth and death.' After a long pause, he said: 'Tsa.'

Zen Master Ke of Mount Shuixi in Xuanzhou.

Asked: 'My hand and the Buddha's hand, are they the same or different?'

The Master said: 'Everyone has a share.'

The monk said: 'No matter how clever you are, there is ultimately no different wind.'

The Master said: 'Do not mistake it.'

Asked: 'True gold must be tested in the furnace; what does it mean when it is formed with one hammer?'

The Master said: 'Avoid saying it.' The monk then shouted.

The Master said: 'A lacquer bucket.'

Giving a Dharma talk, he said: 'Remember the last sentence at the assembly on Vulture Peak (Ling鷲 Mountain), today I tell it to everyone.' After a long pause, he said: 'Do you understand? Even if Venerable Kashyapa (drinking light) came out, there would be no place to express reason. Investigate!'

Giving a Dharma talk, he said: 'The sound of thunder reverberates far, widely spreading clouds of compassion. The sweet rain has just cleared, and the entire sky is filled with the colors of spring. The willow trees open their green eyes, and the flowers reveal their fragrant faces. Birds chirp in the secluded forest, and fish swim on the surface of the water. To talk about getting lost and then seeking Bodhidharma (達磨), is like cutting flesh to make a wound.'

---

若言法本如斯。正是天然外道。恁么說話。傍若無人。明眼衲僧。一任檢點。參。

明州香山智度院正覺延泳禪師

問。祖意西來即不問。和尚家風事若何。

師云。眼深鼻大。

僧曰。學人便恁么履踐時如何。

師云。手長袖短。

師云。心隨境現。境逐心生。心境兩忘。是個什麼。拈起拄杖云。且道遮個甚處得來。若道是拄杖。瞎卻汝眼。若道不是拄杖。眼在什麼處。是與不是。一時拈卻。且騎拄杖出三門去也。

明州雪竇山資聖寺法藏禪師

諱守卓。姓李氏。姑蘇人也。依圓照禪師出家。入室投機。遂蒙印可。宗猷博達。道譽遠聞。

問。如何是賓中主。

師云。進前無路。

僧曰。如何是主中賓。

師云。退不容身。

僧曰。如何是賓中賓師云。對面是何人。

僧曰。如何是主中主。

師云。有理無說處。

僧曰。賓主已蒙師指示。向上宗乘事若何。

師云。仰面貪看鳥。回頭錯應人。

師云。好大眾。龍種上尊王佛為諸人現銀色世界。瓊林玉宇。剎剎交光。寶殿銀城。輝輝相映。又色即是空。空即是色。色空空色休擬議。空色色空成智慧。耳聞眼見遍河沙。儘是如來真實地。不得已向諸

【現代漢語翻譯】 現代漢語譯本： 如果說佛法的本質就是這樣，那正是自然外道（指不依正道修行的外道）。這樣說話，簡直旁若無人。有明眼的僧人，可以隨意檢查評判。參！

明州（地名，今寧波）香山智度院正覺延泳禪師

問：祖師西來傳法的真意暫且不問，和尚您的家風是怎樣的？ 師（禪師自稱）云：眼睛深邃，鼻子高大。 僧（提問的僧人）曰：學人如果按照這樣去實踐，又該如何？ 師云：袖子短，手臂長。

師云：心隨著外境顯現，外境隨著心而生。如果心和境兩方面都忘掉，那又是什麼？（禪師）拿起拄杖說：且說說這東西是從哪裡來的？如果說是拄杖，那就瞎了你的眼睛。如果說不是拄杖，那你的眼睛又在哪裡？是與不是，一時全部放下。然後騎著拄杖走出山門去了。

明州雪竇山資聖寺法藏禪師

（法藏禪師）名諱守卓，姓李，是蘇州人。依隨圓照禪師出家，入室學法，得到圓照禪師的認可。對佛法的理解廣博通達，名聲遠揚。

問：什麼是賓中主？ 師云：想前進卻沒有路。 僧曰：什麼是主中賓？ 師云：想後退卻沒有容身之地。 僧曰：什麼是賓中賓？ 師云：對面站著的是什麼人？ 僧曰：什麼是主中主？ 師云：有道理卻無法說出來。 僧曰：賓和主已經蒙受您的指示，那麼更深層次的佛法又是怎樣的？ 師云：仰著頭貪婪地看著天上的鳥，回頭卻錯誤地答應了叫自己的人。

師云：各位，龍種上尊王佛（佛名）為你們展現銀色的世界，那裡有精美的樹林和華麗的宮殿，每個剎土（佛教宇宙觀中的世界）都交相輝映，寶殿和銀城，光輝燦爛。再說色即是空，空即是色，色和空，空和色，都不要去思量分別。空和色相互轉化成就智慧。耳朵聽到的，眼睛看到的，遍佈恒河沙數的世界，都是如來真實的境界。不得已才向你們說這些。

【English Translation】 English version: If you say that the essence of Dharma is like this, then that is precisely the 'natural heretic' (referring to heretics who do not practice according to the correct path). Speaking like this is as if there is no one else around. Clear-eyed monks, feel free to examine and judge. Meditate!

Zen Master Zhengjue Yan Yong of Xiangshan Zhide Temple in Mingzhou (place name, present-day Ningbo)

Question: The true meaning of the Patriarch's (Bodhidharma) coming from the West is not asked for now, what is the style of the monastery of the abbot? Master (the Zen master referring to himself) said: Deep eyes, large nose. Monk (the questioning monk) said: If the student practices according to this, what should he do? Master said: Short sleeves, long arms.

Master said: The mind manifests with the external environment, and the external environment arises with the mind. If both the mind and the environment are forgotten, then what is it? (The Zen master) picked up his staff and said: Tell me, where did this thing come from? If you say it is a staff, then you are blind. If you say it is not a staff, then where are your eyes? Is it or is it not, put it all down at once. Then he rode the staff and went out of the mountain gate.

Zen Master Fazang of Zisheng Temple on Xuedou Mountain in Mingzhou

(Zen Master Fazang's) name was Shou Zhuo, his surname was Li, and he was from Suzhou. He became a monk under Zen Master Yuanzhao, entered his room to study the Dharma, and was recognized by Zen Master Yuanzhao. His understanding of the Dharma was broad and profound, and his reputation spread far and wide.

Question: What is 'guest within host'? Master said: There is no way to advance. Monk said: What is 'host within guest'? Master said: There is no room to retreat. Monk said: What is 'guest within guest'? Master said: Who is standing in front of you? Monk said: What is 'host within host'? Master said: There is reason, but no way to express it. Monk said: The guest and host have already received your instructions, so what about the deeper levels of Dharma? Master said: Looking up greedily at the birds in the sky, but mistakenly answering the person who called you when you turn your head.

Master said: Good people, the Dragon Seed Supreme King Buddha (Buddha's name) is showing you a silver world, with exquisite forests and magnificent palaces, each kshetra (world in Buddhist cosmology) interweaving light, treasure halls and silver cities, shining brightly. Furthermore, form is emptiness, and emptiness is form. Form and emptiness, emptiness and form, do not try to think and distinguish. Emptiness and form transform into wisdom. What the ears hear and the eyes see, throughout the worlds as numerous as the sands of the Ganges, are all the true realms of the Tathagata (another name for Buddha). I have no choice but to tell you these things.

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人道。生是苦。受是業。滅可證。道可修。以四諦十二因緣知苦斷集。證滅修道。

復云。有生可知．有業可斷．有滅可證．有道可修。皆是謗佛謗法。盡同魔說。正當恁么時。且作么生會。雪竇不免與諸人說破。千峰積寒雪。萬徑人跡絕。壞衲擁枯槎。是說如何說。參。

上堂云。陽回幾次到新冬。衲壞爐寒世不同。白日靜馳天外影。紅顏偷送耳邊風。是非未起名何在。物我兼忘景自空。記取雪巖巖上語。莫教孤負主人公。咄。

明州啟霞山崇梵院慧章禪師

問。如何是佛。

師云。你問我。

僧曰。如何是法。

師云。我答你。

僧曰。如何是僧。

師云。方袍圓頂。

僧曰。如何是向上事。

師云。且待別時。

僧曰。即今便請。

師云。蹉過也。

壽州資壽院圓澄巖禪師

問。大藏教中還有奇特事也無。

師云。祇恐汝不信。

僧曰。如何即是。

師云。黑底是墨。黃底是紙。

僧曰。謝答話。

師云。領取鉤頭意。莫認定盤星。

師乃云。云生谷口。月滿長川。樵父斫深園。漁翁釣沙島。到遮里。便是吳道子．張僧繇。無你下手處。良久。云。歸堂問取聖僧。參。

【現代漢語翻譯】 現代漢語譯本： 有人說，人生是苦，承受是業，寂滅可以證得，道路可以修習，通過四聖諦（Four Noble Truths）和十二因緣（Twelve Links of Dependent Origination）來了解苦，斷除集（苦的根源），證得滅（涅槃），修習道（通往涅槃的道路）。

又有人說，認為有生可以知曉，有業可以斷除，有滅可以證得，有道可以修習，這些都是誹謗佛陀、誹謗佛法，完全是魔的說法。正在這樣的時候，又該如何理解呢？雪竇禪師不得不為你們說破：千峰堆積著寒冷的雪，萬條小路人跡斷絕。破舊的僧衣包裹著枯木般的身體。這是在說什麼呢？參悟吧！

上堂說法時說：陽光輪迴幾次又到了新的冬天，破舊的僧衣、寒冷的爐火，世間景象與往常不同。白天，太陽的影子靜靜地飛馳在天空之外；美麗的容顏，偷偷地傳送著耳邊的風聲。是非尚未產生時，『名』又在哪裡呢？物與我全都忘記時，景象自然空寂。記住雪巖禪師所說的話，不要辜負了你自己的主人公（本性）。咄！

明州（Mingzhou，古地名，約今浙江寧波一帶）啟霞山崇梵院慧章禪師（Huizhang）

問：什麼是佛？

禪師說：你問我。

僧人說：什麼是法？

禪師說：我回答你。

僧人說：什麼是僧？

禪師說：身穿僧袍，頭戴圓帽。

僧人說：什麼是向上之事？

禪師說：暫且等待其他時候。

僧人說：現在就請開示。

禪師說：錯過了。

壽州（Shouzhou，古地名，約今安徽壽縣一帶）資壽院圓澄巖禪師（Yuancheng）

問：大藏經（Great Treasury of Scriptures）中還有奇特的事情嗎？

禪師說：只怕你不相信。

僧人說：如何才是奇特之事？

禪師說：黑色的地方是墨，黃色的地方是紙。

僧人說：感謝回答。

禪師說：領會鉤子上的意思，不要只認準秤盤上的星。

禪師於是說：雲彩從山谷口升起，月光灑滿長長的河流。樵夫砍伐深深的園林，漁翁垂釣在沙洲島嶼。到了這裡，即使是吳道子（Wu Daozi，唐代著名畫家）、張僧繇（Zhang Sengyao，南朝梁代著名畫家）也無從下手。良久，禪師說：回禪堂去問聖僧吧。參悟吧！

【English Translation】 English version: People say: Life is suffering, acceptance is karma, extinction can be attained, the path can be cultivated. Understand suffering and cut off accumulation (the root of suffering) through the Four Noble Truths (Sìdì) and the Twelve Links of Dependent Origination (Shí'èr Yīnyuán), attain extinction (Nirvana), and cultivate the path (leading to Nirvana).

Again, some say that believing birth can be known, karma can be cut off, extinction can be attained, and the path can be cultivated are all slanders against the Buddha and the Dharma, entirely the words of demons. At such a time, how should one understand? Zen Master Xuedou (雪竇) cannot help but explain it to you: A thousand peaks piled with cold snow, ten thousand paths with human traces cut off. A tattered robe wraps a withered tree trunk. What is this saying? Contemplate!

Ascending the hall, he said: How many times has the sun returned to the new winter? The tattered robe, the cold stove, the world is different from before. In the daytime, the shadow of the sun quietly flies beyond the sky; beautiful faces secretly send whispers of wind to the ears. Before right and wrong arise, where is 'name'? When things and self are both forgotten, the scenery is naturally empty. Remember the words of Zen Master Xueyan (雪巖), do not fail your own protagonist (true nature). 'Duo!'

Zen Master Huizhang (慧章) of Chongfan Temple (崇梵院) on Mount Qixia (啟霞山) in Mingzhou (明州)

Asked: What is Buddha?

The Master said: You ask me.

A monk said: What is Dharma?

The Master said: I answer you.

A monk said: What is Sangha?

The Master said: Wearing a monastic robe and a round hat.

A monk said: What is the matter of upward progress?

The Master said: Let's wait for another time.

The monk said: Please instruct me now.

The Master said: Missed it.

Zen Master Yuancheng (圓澄巖) of Zishou Temple (資壽院) in Shouzhou (壽州)

Asked: Are there any extraordinary things in the Great Treasury of Scriptures (Dàzàngjīng)?

The Master said: I'm just afraid you won't believe it.

The monk said: What is it?

The Master said: The black part is ink, the yellow part is paper.

The monk said: Thank you for the answer.

The Master said: Grasp the meaning on the hook, don't just fixate on the star on the scale.

The Master then said: Clouds rise from the valley entrance, the moonlight fills the long river. Woodcutters chop in the deep gardens, fishermen fish on the sandy islands. Arriving here, even Wu Daozi (吳道子) and Zhang Sengyao (張僧繇) have no place to start. After a long silence, the Master said: Return to the hall and ask the holy monks. Contemplate!

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上堂云。乾坤肅靜。海晏河清。風不鳴條。雨不破塊。春生夏長。秋收冬藏。遮個是世間法。作么生是佛法。良久。云。欲得不招無間業。莫謗如來正法輪。珍重。

上堂。良久。云。宗乘妙訣。即今為說。山高水深。寒風凜冽。祖師西來。道個休歇。敢問諸人。作么生是休歇處。還會么。寒則圍爐坐。閒餘任性眠。

睦州廣靈佛印禪師

諱希祖。姓周氏。處州人也。年將丱歲。便陟霜臺。志學有方。慕道無廢。參圓照禪師。了明己見。出世弘揚。遂彰道譽。

問。登法空座。演海潮音。大眾寂然。愿聞舉唱。

師云。日月光天德。山河壯帝居。

僧曰。恁么則得聞于未聞也。

師云。一人歌有道。天下樂無為。

問。如何是睦州境。

師云。越嶂遠分丁字水。臘梅遲見二年花。

僧曰。如何是境中人。

師云。面帶七星人不識。芒鞋高掛少知音。

師乃云。靈光鑒徹。物我全收。體照獨存。前後自絕。由是無為變化。應量千差。托質殊分。混同一性。故我元首明哉。股肱良哉。法以時遇。道在中興。建大法幢。作大佛事。足可稱揚。所以正觀絕跡。名相互分。寂聽非聞。圓音普應。霜鐘金鼓。主伴交參。寶殿瓊臺。聽說斯顯。六

【現代漢語翻譯】 現代漢語譯本： 禪師上堂說法，說道：『天地之間一片肅靜，四海昇平，河流清澈。風吹過樹木不再發出聲響，雨水落下也不會沖毀泥土。春天生長，夏天滋長，秋天收穫，冬天儲藏。』這些是世間法（指世俗的規律）。那麼，什麼是佛法（指覺悟的真理）呢？ 禪師停頓了片刻，說道：『想要不招致無間地獄（指最痛苦的地獄）的業報，就不要誹謗如來（指佛陀）的正法輪（指佛法的教義）。』請各位珍重！

禪師上堂說法，停頓了片刻，說道：『宗乘（指禪宗）的精妙訣竅，現在就為你們說破。山高水深，寒風凜冽。祖師（指達摩祖師）西來，就是要告訴你們一個休歇（指停止妄念，達到解脫）之處。』敢問各位，什麼是休歇之處？你們明白嗎？寒冷的時候就圍著火爐坐，空閑的時候就隨性安眠。

睦州廣靈佛印禪師（指希祖禪師） 名諱希祖，俗姓周，是處州人。年近二十歲，就登上了霜臺（指開始學習）。立志向學，從不懈怠。參拜圓照禪師，明白了自身的見解。出世弘揚佛法，因此彰顯了他的名聲。

有人問道：『登上法空座（指宣講佛法的座位），宣講如海潮般的聲音，大眾都寂靜無聲，希望能夠聽到您的開示。』 禪師說：『日月的光輝照耀著天地的恩德，山河的壯麗是帝王所居之處。』 僧人說：『這樣說來，就能聽到以前沒有聽過的道理了。』 禪師說：『一人歌唱有道的政治，天下百姓就能享受無為的快樂。』

有人問道：『什麼是睦州（指禪師所在的地方）的景象？』 禪師說：『翻過重重山巒才能分辨出丁字形的水流，遲到的臘梅要到第二年才能見到。』 僧人說：『什麼是這景象中的人？』 禪師說：『臉上帶著七星的人不被人認識，穿著芒鞋高高掛起很少有知音。』

禪師於是說道：『靈光（指智慧之光）照徹，萬物與我融為一體。本體的照耀獨自存在，前後念頭自然斷絕。因此能夠無為而變化，根據不同的情況而應現出千萬種差別。所依託的形體各不相同，但本性卻是同一的。所以我的元首（指智慧）是多麼光明啊，股肱（指輔佐）是多麼賢良啊。佛法因時機而興盛，道義在於中興。建立大法幢（指弘揚佛法），做廣大的佛事。』這些都值得稱揚。所以正觀（指正確的觀察）超越了任何痕跡，名稱和相互之間有所區分。寂靜的聽聞不是真正的聽聞，圓滿的聲音普遍應現。霜鐘和金鼓，主體和客體相互交織。寶殿和瓊臺，聽聞佛法的地方顯現出來。

【English Translation】 English version: The Chan master ascended the Dharma hall and said: 'Heaven and earth are serene and peaceful, the seas are calm, and the rivers are clear. The wind does not rustle the branches, and the rain does not break the soil. Spring brings life, summer brings growth, autumn brings harvest, and winter brings storage.' These are the worldly dharmas (referring to secular laws). So, what is the Buddha-dharma (referring to the truth of enlightenment)?' The Chan master paused for a moment and said: 'If you want to avoid the karma of the Avici Hell (referring to the most painful hell), do not slander the Tathagata's (referring to the Buddha's) true Dharma wheel (referring to the teachings of the Buddha).' Treasure this!

The Chan master ascended the Dharma hall, paused for a moment, and said: 'The wonderful secret of the Zen school (referring to Chan Buddhism), I will now reveal to you. The mountains are high, the waters are deep, and the cold wind is biting. The Patriarch (referring to Bodhidharma) came from the West to tell you a place of cessation (referring to stopping delusions and achieving liberation).' I dare to ask everyone, what is the place of cessation? Do you understand? When it's cold, sit around the stove, and when you're free, sleep as you please.

Chan Master Guangling Foyin of Muzhou (referring to Chan Master Xizu) His name was Xizu, and his surname was Zhou. He was from Chuzhou. At the age of nearly twenty, he ascended the frost platform (referring to starting to study). He was determined to learn and never slackened. He visited Chan Master Yuanzhao and understood his own views. He went out into the world to promote the Dharma, thus demonstrating his reputation.

Someone asked: 'Ascending the Dharma-emptiness seat (referring to the seat for preaching the Dharma), expounding the sound of the sea tide, the assembly is silent, and we wish to hear your teachings.' The Chan master said: 'The light of the sun and moon illuminates the virtue of heaven, and the magnificence of mountains and rivers is where the emperor resides.' The monk said: 'In this way, we can hear the principles that we have not heard before.' The Chan master said: 'When one person sings of virtuous governance, all the people under heaven can enjoy the happiness of non-action.'

Someone asked: 'What is the scenery of Muzhou (referring to the place where the Chan master is located)?' The Chan master said: 'Over the mountains, one can distinguish the T-shaped water flow from afar, and the late-blooming plum blossoms will not be seen until the second year.' The monk said: 'What is the person in this scenery?' The Chan master said: 'People do not recognize the person with the seven stars on his face, and few people appreciate the one who hangs his straw sandals high.'

The Chan master then said: 'The spiritual light (referring to the light of wisdom) shines through, and all things are integrated with me. The illumination of the essence exists alone, and the thoughts before and after are naturally cut off. Therefore, it can transform without action, and manifest thousands of differences according to different situations. The forms it relies on are different, but the nature is the same. Therefore, my head (referring to wisdom) is so bright, and my limbs (referring to assistants) are so virtuous. The Dharma prospers because of the opportunity, and the Tao is in the midst of revival. Establish the great Dharma banner (referring to promoting the Dharma), and do great Buddha deeds.' These are all worthy of praise. Therefore, correct observation (referring to correct observation) transcends any traces, and names and each other are distinguished. Silent hearing is not true hearing, and the perfect sound universally responds. The frost bell and the golden drum, the subject and the object are intertwined. The treasure hall and the jade platform, the places where the Dharma is heard, are revealed.

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街三市。遍處莊嚴。陌巷康衢。寅昏佛事。聖凡交會。士庶鏘鏘。帝網圓融。鑒燈互照。何必南方獨邁。遍扣諸門。歷涉艱辛。是非未決。而今重重華藏。無盡法門。觸目見成。何須擬議。然雖如是。鈍致祖風。良久。云。九年少室誰知己。一句流通萬古傳。

上堂云。嚴陵臺畔。七里龍淵。直須釣鰲釣鯨。豈止撈鰕捷蜆。隨流放曠。任性漂浮。停舟月上波心。舉棹風生水面。敢問大眾。不觸波瀾作么生會。良久。云。時人祇看絲綸上。不見蘆花對蓼紅。參。

東京褒親旌德院慈濟翱禪師

上堂云。梅花新綻。柳眼初開。雪散長空。風恬浪靜。文殊性海。普賢行門。直下分明。更無餘事。還會么。良久。云。莫錯認。

越州石佛寶相寺曉通密印禪師

問。如何是石佛。

師云。頭戴天。腳蹈地。

僧曰。向上更有事也無。

師云。任經霜與雪。不改舊時容。

師乃云。至道沖虛。萬物何宰。真空絕跡。法界如如。若能對境無心。觸目無非是道。良久。云。晝夜舒光照有無。癡人喚作波羅蜜。

湖州道場山慧印禪師

示眾云。若論此事。如王按劍。把定乾坤。俠客縱多。誰當出手。

問。劍即不問。如何是此事。

師云。點。

【現代漢語翻譯】 現代漢語譯本：

街頭巷尾，遍佈莊嚴景象。大街小巷，無論早晚都有佛事活動。聖人與凡人交匯，士人與百姓和諧相處。如同帝釋天的網一樣圓融無礙，鑒燈互相照耀。何必只推崇南方禪宗的獨特之處呢？如果想要遍訪名師，歷經艱難困苦，是非對錯也難以決斷。如今重重疊疊的華藏世界（Hua-zang world，佛教宇宙觀中的世界），無盡的法門，觸目所及皆是現成的，又何須再去猜測和議論呢？雖然是這樣，對於遲鈍的人來說，祖師的禪風難以領會。良久，禪師說：『九年面壁少室山，有誰能真正理解我？一句禪語流通，萬古流傳。』

上堂說法時說：『嚴陵臺（Yanling Terrace）的旁邊，七里龍淵（Qili Longyuan）之處，就應該釣大鰲、釣鯨魚，豈止是撈小蝦小蜆呢？』隨波逐流，放曠自在，任憑心性漂浮。停船時，月亮升上波心；舉棹時，風在水面吹拂。敢問各位，不觸動波瀾，如何領會禪意？良久，禪師說：『世人只看絲線和魚鉤，卻不見蘆花與蓼花在秋風中搖曳。』參！

東京褒親旌德院慈濟翱禪師（Chan Master Ciji Ao of Baoqin Jingde Temple in Tokyo）

上堂說法時說：『梅花剛剛綻放，柳樹剛剛發芽，雪花飄散在廣闊的天空，風平浪靜。文殊菩薩（Manjusri）的性海，普賢菩薩（Samantabhadra）的行門，直接明白顯現，沒有其他的事情了。』你們領會了嗎？良久，禪師說：『不要錯認了！』

越州石佛寶相寺曉通密印禪師（Chan Master Xiaotong Miyin of Baoxiang Temple in Yuezhou）

有人問：『什麼是石佛？（Stone Buddha）』

禪師說：『頭頂著天，腳踩著地。』

僧人說：『向上還有更高的境界嗎？』

禪師說：『任憑風霜雪打，也不改變原有的容貌。』

禪師於是說：『至高的道是空虛的，萬物由誰主宰？真正的空性沒有軌跡，法界如如不動。如果能面對外境而不起心動念，那麼觸目所及沒有不是道的。』良久，禪師說：『晝夜散發光明照耀有無，愚癡的人卻稱之為波羅蜜（paramita，到達彼岸）。』

湖州道場山慧印禪師（Chan Master Huiyin of Daochang Mountain in Huzhou）

開示大眾說：『如果談論這件事，就像國王按著劍，掌握著乾坤。即使俠客再多，誰敢出手？』

有人問：『劍暫且不問，什麼是這件事？』

禪師說：『點。』

【English Translation】 English version:

Everywhere in the streets and markets, there is solemnity. In every alley, Buddhist activities take place from morning till night. Saints and mortals mingle, scholars and commoners live in harmony. Like the net of Indra (Diwang，the net of the king of gods), it is perfectly interconnected. The lamps illuminate each other. Why exclusively promote the uniqueness of Southern Chan? If one seeks to visit masters everywhere, enduring hardships, it is difficult to decide what is right and wrong. Now, the Hua-zang world (Hua-zang world，the world in Buddhist cosmology) is layered upon layered, and the endless Dharma gates are readily apparent. Why speculate and discuss further? Although this is so, for the dull-witted, the ancestral Chan style is difficult to grasp. After a long pause, the Chan master said: 'For nine years facing the wall at Shaoshi Mountain, who truly understands me? A single Chan phrase circulates, transmitted for ten thousand ages.'

During an ascending-the-hall Dharma talk, he said: 'Beside Yanling Terrace (Yanling Terrace), at Qili Longyuan (Qili Longyuan), one should aim to catch giant Ao turtles and whales, not just shrimp and shellfish.' Drifting with the current, unrestrained and free, allowing the mind to float. When the boat stops, the moon rises on the heart of the wave; when the oar is raised, the wind arises on the surface of the water. May I ask everyone, how do you understand Chan without touching the waves? After a long pause, the Chan master said: 'People only look at the silk thread and hook, but do not see the reeds and smartweed swaying in the autumn wind.' Investigate!

Chan Master Ciji Ao of Baoqin Jingde Temple in Tokyo

During an ascending-the-hall Dharma talk, he said: 'Plum blossoms have just bloomed, willow buds have just sprouted, snowflakes scatter across the vast sky, the wind is calm and the waves are still. Manjusri's (Manjusri) sea of nature, Samantabhadra's (Samantabhadra) gate of practice, are directly and clearly manifest, there is nothing else.' Do you understand? After a long pause, the Chan master said: 'Do not mistake it!'

Chan Master Xiaotong Miyin of Baoxiang Temple in Yuezhou

Someone asked: 'What is a Stone Buddha? (Stone Buddha)'

The Chan master said: 'Head wearing the sky, feet treading the earth.'

The monk said: 'Is there anything higher beyond this?'

The Chan master said: 'Let it endure frost and snow, it does not change its original appearance.'

The Chan master then said: 'The supreme Dao is empty and void, who governs all things? True emptiness has no trace, the Dharma realm is such as it is. If one can be without mind when facing external circumstances, then everything one sees is the Dao.' After a long pause, the Chan master said: 'Day and night it emits light, illuminating existence and non-existence, but foolish people call it paramita (paramita，perfection).'

Chan Master Huiyin of Daochang Mountain in Huzhou

Instructing the assembly, he said: 'If we discuss this matter, it is like a king holding his sword, grasping the universe. Even if there are many heroes, who dares to act?'

Someone asked: 'The sword is not the question, what is this matter?'

The Chan master said: 'Dot.'

---

僧曰。恁么則欲來沖雪刃。不免露鋒铓。

師云。拽。

僧以手一畫。云。爭柰遮個何。

師云。泥人眨眼。

問。達磨未來時如何。

師云。鼻孔遼天。

僧曰。來后如何。

師云。頂門著地。

僧曰。畢竟如何。

師云。九年人不識。幾度過流沙。

上堂云。韶石渡頭。舟橫野水。汾陽浪里。掉撥孤煙。云月無私。溪山豈異。一言合轍。千里同風。敢問諸人。作么生是同風底句。良久。云。八千子弟今何在。萬里山河屬帝家。

處州南明山仁壽院通禪師

問。如何是南明境。

師云。泉飛一道帶。峰出半天云。

僧曰。如何是境中人。

師云。䇿筇看鶴舞。坐石見云歸。

問。如何是祖師西來意。

師云。登山千里月。渡水一帆風。

僧曰。未審意旨如何。

師云。言前有路。句下無私。

問。龍未出洞時如何。

師云。佛眼覷不見。

僧曰。出洞后如何。

師云。興雲吐霧。

杭州西湖妙惠院文義禪師

上堂云。隨機設化。大闡宗風。截斷眾流。不留眹跡。入一乘之閫域。踐向上之玄關。方便門開。分明看取。咄。

上堂云。會么。已

【現代漢語翻譯】 現代漢語譯本 僧人問：『既然這樣，那麼想要冒著雪亮的刀刃而來，就免不了要露出鋒芒。』 禪師說：『拽！』（表示拉、扯的語氣詞，此處意為用力、乾脆） 僧人以手比劃了一下，說：『那這個又該如何應對呢？』 禪師說：『泥人眨眼。』（比喻不可能的事情，或看似有反應實則無情） 有人問：『達磨（Bodhidharma）未來東土時是什麼樣的？』 禪師說：『鼻孔朝天。』（形容傲慢，不落俗套） 僧人說：『來之後又是如何？』 禪師說：『頂門著地。』（形容謙卑，徹底放下自我） 僧人說：『究竟是如何？』 禪師說：『九年人不識，幾度過流沙。』（引用達磨面壁九年的典故，說明真理難尋，知音難遇） 禪師上堂說法：『韶石渡口，船隻橫在野水之上；汾陽（Fenyang）的波浪中，孤煙飄搖。雲彩和月亮沒有私心，溪流和山川又有什麼不同？一句話如果合乎正道，千里之外也能感受到同樣的風氣。敢問各位，什麼是這同風的句子？』良久，禪師說：『八千子弟如今在哪裡？萬里山河都屬於帝王之家。』 處州（Chuzhou）南明山（Nanming Mountain）仁壽院（Renshou Temple）通禪師 有人問：『什麼是南明（Nanming）的境界？』 禪師說：『泉水飛流如一道飄帶，山峰聳出半空，彷彿在雲中。』 僧人說：『什麼是境界中的人？』 禪師說：『拄著竹杖觀看仙鶴起舞，坐在石頭上欣賞雲彩歸山。』 有人問：『什麼是祖師（達磨）西來（從印度來到中國）的真意？』 禪師說：『登山時有千里的明月相伴，渡水時有一帆順風相送。』 僧人說：『不知這其中的意旨是什麼？』 禪師說：『在言語之前就有一條道路，在語句之下沒有絲毫偏私。』 有人問：『龍未出洞時是什麼樣的？』 禪師說：『佛眼也看不見。』 僧人說：『出洞后又是如何？』 禪師說：『興雲佈雨，吞吐雲霧。』 杭州（Hangzhou）西湖（West Lake）妙惠院（Miaohui Temple）文義禪師 禪師上堂說法：『隨機應變地設立教化，大大地闡揚宗門的風範。截斷所有的流派，不留下任何痕跡。進入一乘（Ekayana）的門檻，踐行向上提升的玄妙關竅。方便之門已經打開，請大家分明地看清楚。』咄！ 禪師上堂說法：『明白了嗎？』

【English Translation】 English version A monk asked: 'If that's the case, then wanting to brave the snowy blade, one cannot avoid revealing the sharp edge.' The Master said: 'Drag!' (An interjection expressing force or decisiveness, here meaning to act forcefully and decisively) The monk gestured with his hand and said: 'Then how should one deal with this?' The Master said: 'A clay figure winks.' (A metaphor for something impossible or seemingly responsive but actually unfeeling) Someone asked: 'What was Bodhidharma (達磨) like before he came to this land?' The Master said: 'Nostrils facing the sky.' (Describing arrogance, unconventionality) The monk said: 'What was he like after he came?' The Master said: 'The crown of his head touches the ground.' (Describing humility, complete surrender of self) The monk said: 'What is it ultimately like?' The Master said: 'For nine years, people didn't recognize him; how many times did he cross the shifting sands?' (Referring to the story of Bodhidharma facing the wall for nine years, illustrating the difficulty of finding truth and kindred spirits) The Master ascended the hall and said: 'At the Shaoshi (韶石) ferry crossing, a boat lies across the wild waters; in the waves of Fenyang (汾陽), solitary smoke drifts. Clouds and moon are without selfishness; how are streams and mountains different? If one word accords with the right path, a thousand miles away, one can feel the same spirit. I dare to ask everyone, what is this sentence of the same spirit?' After a long pause, the Master said: 'Where are the eight thousand disciples now? The myriad miles of rivers and mountains belong to the imperial family.' Zen Master Tong of Renshou Temple (仁壽院) on Nanming Mountain (南明山) in Chuzhou (處州) Someone asked: 'What is the realm of Nanming (南明)?' The Master said: 'A spring flies like a ribbon, a peak rises halfway into the sky, as if in the clouds.' The monk said: 'What is the person in the realm?' The Master said: 'Leaning on a bamboo staff, watching cranes dance; sitting on a stone, seeing clouds return to the mountains.' Someone asked: 'What is the meaning of the Patriarch's (達磨) coming from the West (India to China)?' The Master said: 'Climbing a mountain with a thousand miles of bright moon as companion, crossing water with a sail catching a favorable wind.' The monk said: 'I don't know what the meaning of this is?' The Master said: 'Before words, there is a path; beneath sentences, there is no selfishness.' Someone asked: 'What is the dragon like before it leaves the cave?' The Master said: 'Even the Buddha's eye cannot see it.' The monk said: 'What is it like after it leaves the cave?' The Master said: 'Raising clouds and spitting mist.' Zen Master Wenyi of Miaohui Temple (妙惠院) on West Lake (西湖) in Hangzhou (杭州) The Master ascended the hall and said: 'Establishing teachings according to circumstances, greatly expounding the style of the school. Cutting off all streams, leaving no traces. Entering the threshold of the One Vehicle (Ekayana), practicing the mysterious key to upward advancement. The gate of expedient means has been opened, please everyone clearly see.' DOH! The Master ascended the hall and said: 'Do you understand?'

---

被熱謾了也。今早起來。無教可說。下床著鞋。后架洗面。堂內展缽吃粥。粥后打睡。睡起喫茶。見客相喚。齋時吃飯。日日相似。有什麼過。然雖如是。更有一般令我笑。金剛倒地一堆泥。拍禪床一下。

西京韶山杲禪師

問。祖意西來。未審傳個什麼。師拈起拄杖。

僧曰。恁么則心外有法也。

師云。心外心內即且致。汝喚什麼作法。

僧曰。天臺楖𣗖木。

師云。也是第二月。

上堂云。七月孟秋猶熱。古往今來時節。若作佛法商量。正是弄巧成拙。若作無事話會。又與外道何別。直饒總不如斯。敢保老兄未徹。如來言。祖師訣。無孔鐵錘重下楔。自家心地亂如麻。卻把指頭喚作月。莫思量。休解說。千年枯骨休咬嚙。從佗兔走鳥飛。饑來吃飯困來歇。

汝州香山慈壽法晝禪師

姓徐氏。杭州人也。長依明智寺元湛上人出家．圓具。聽習經論。后造瑞光圓照禪師法席。投機開悟。先住北京天缽。次遷香山。

問。天恩忽降。請住香山。國重師名。將何祝　聖。

師云。香菸起處。大眾同觀。

僧曰。如何領會。

師云。重言不當吃。

僧曰。早知今日事。悔不慎當初。

師云。禮拜了退。

問。山巖水

【現代漢語翻譯】 現代漢語譯本 被人責罵了。今早起來，沒有什麼佛法可講。下床穿鞋，到後院洗臉。到堂內展開飯缽吃粥，吃完粥后就睡覺。睡醒后喝茶，有客人來就互相招呼。齋戒時吃飯，每天都差不多。有什麼錯呢？雖然如此，還有一種情況讓我覺得可笑：金剛（佛教護法神）倒在地上變成一堆泥。拍一下禪床。

西京韶山杲禪師

問：祖師西來（Bodhidharma's arrival from the West），不知道傳了些什麼？禪師拿起拄杖。

僧人說：這樣說來，就是心外有法了。

禪師說：心外心內暫且不論，你把什麼叫做『法』？

僧人說：天臺山的楖𣗖木（一種堅硬的木材）。

禪師說：那也是第二個月亮（虛幻不實）。

上堂開示說：七月孟秋仍然炎熱，自古至今都是這樣。如果用佛法來討論，正是弄巧成拙。如果當作沒事一樣閑聊，又和外道有什麼區別？即使完全不如這些，我敢保證各位還沒有徹悟。如來的教言，祖師的秘訣，就像用無孔的鐵錘重重地打下木楔。自己的心地亂得像麻一樣，卻把手指頭當成月亮。不要思量，不要解釋，不要啃咬千年的枯骨。任憑兔子跑，鳥兒飛，餓了就吃飯，困了就睡覺。

汝州香山慈壽法晝禪師

姓徐，杭州人。從小依照明智寺的元湛上人出家，受具足戒。聽習經論，後來到瑞光圓照禪師的座下，投機開悟。先住在北京天缽寺，後來遷到香山寺。

問：皇恩浩蕩，請您來住持香山寺，國家器重您的名聲，您將用什麼來祝聖（為皇帝祈福）？

禪師說：香菸升起的地方，大眾一同觀看。

僧人說：如何領會？

禪師說：重複的話不值得吃。

僧人說：早知道今天的事，後悔當初沒有謹慎。

禪師說：禮拜後退下。

問：山巖水...

English version I was scolded. I woke up this morning with nothing Dharma to preach. I got out of bed and put on my shoes, then went to the back to wash my face. I went to the hall, unfolded my bowl, and ate porridge. After porridge, I took a nap. After waking up, I drank tea. When guests came, we greeted each other. At mealtime, I ate. Every day is similar. What's wrong with that? Even so, there's still something that makes me laugh: a Vajra (Buddhist protector deity) falls to the ground and becomes a pile of mud. I strike the Zen meditation platform.

Zen Master Gao of Shaoshan in Xijing

Question: The Patriarch's (Bodhidharma's) intention in coming from the West, what exactly was transmitted? The Master picked up his staff.

Monk: In that case, there is Dharma outside the mind.

Master: Outside the mind, inside the mind, let's put that aside for now. What do you call 'Dharma'?

Monk: A Zhezhi (a type of hard wood) tree from Mount Tiantai.

Master: That's also a second moon (illusory).

In an assembly, he said: The seventh month, early autumn, is still hot. It's been like this from ancient times to the present. If you discuss it in terms of Buddha-dharma, it's just being clever and making things worse. If you treat it as idle chatter, what's the difference between that and externalist paths? Even if you're completely unlike these, I dare say you haven't thoroughly understood. The Tathagata's (another name for Buddha) words, the Patriarch's secrets, are like driving a wedge deep with a solid iron hammer. Your own mind is as tangled as hemp, yet you point your finger and call it the moon. Don't think, don't explain, don't gnaw on thousand-year-old dry bones. Let the rabbits run and the birds fly. When hungry, eat; when tired, sleep.

Zen Master Fachou of Cishou, Xiangshan in Ruzhou

His surname was Xu, and he was from Hangzhou. From a young age, he relied on the Venerable Yuanzhan of Mingzhi Temple to leave home and become a monk, receiving full ordination. He studied the sutras and treatises, and later went to the seat of Zen Master Yuanzhao of Ruiguang Temple, where he had a meeting of minds and awakened. He first lived at Tianbo Temple in Beijing, and later moved to Xiangshan Temple.

Question: The Emperor's grace has suddenly descended, inviting you to reside at Xiangshan Temple. The country values your name. What will you use to bless the Emperor?

Master: Where the incense smoke rises, the assembly watches together.

Monk: How should we understand this?

Master: Repetitive words are not worth eating.

Monk: If I had known what would happen today, I would have regretted not being careful in the beginning.

Master: Bow and withdraw.

Question: Mountain cliffs and water...

【English Translation】 English translation line 1 English translation line 2

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壑。儘是舊日家風。拄杖凈瓶。拈起新來活計。古殿重開。愿聞舉要。

師云。擊大法鼓。演大法義。

僧曰。恁么則彌勒門開心頓曉。德云峰峻道何藏。

師云。你向什麼處見彌勒。

僧曰。雲散長天星斗現。月明沙界物難藏。

師云。休要費力。

師顧視大眾云。皇都禪剎。惠林道場。今日暫借卑僧升陟。實愧非材。于明眼人前提綱佛祖。炫耀見知。直饒說得天雨四花。地搖六震。一點也用不著。蓋為各各威光動地。人人不欠絲毫。然雖如是。更有向上一竅。三世諸佛不能宣。六代祖師提不起。且道是什麼物得恁么奇怪。還薦得么。良久。云。曹溪路坦平。休強生荊棘。久立。

福州靈應嵩禪師

開堂日。上首白槌罷。師云。好諸仁者。第一諦甚可憐生。祗么會得。同匣有餘。眾中莫有聞一以知十底衲僧么。出來相見。

問。德山棒．臨濟喝。直至如今少人拈。今日幸遇場開。請師拈看。

師云。一朝權在手。看取令行時。

僧曰。一雨普滋沙界外。群靈無不盡沾恩。

師云。沾恩底事作么生。

僧提起座具云。爭柰遮個何。

師云。殘羹餿飯。不勞拈出。

僧曰。若不上來。焉知如是。

師云。彼此不著

【現代漢語翻譯】 現代漢語譯本：

壑，這完全是往日的家風。拄杖和凈瓶，拈起的是新近的活計。古老的殿堂重新開啟，希望能聽到您提綱挈領的開示。 禪師說：『擊響大法鼓，演說大法義。』 僧人問：『這樣說來，彌勒（Maitreya，未來佛）之門開啟，頓悟便會到來。德云峰高峻，道又隱藏在哪裡呢？』 禪師說：『你從什麼地方見到彌勒的？』 僧人說：『雲彩消散，廣闊的天空中星斗顯現；月光明亮，整個世界沒有什麼可以隱藏。』 禪師說：『不要白費力氣。』 禪師環顧大眾說：『皇都的禪寺，惠林的道場，今天暫時借給鄙僧來升座說法，實在慚愧自己不是什麼有才能的人。在明眼人面前提綱佛祖，炫耀自己的見解。即使說得天降四種花，大地發生六種震動，一點用處也沒有。因為你們每個人都威光動地，人人都不缺少絲毫。雖然如此，還有向上的一竅，三世諸佛都無法宣說，六代祖師也提不起來。那麼，這到底是什麼東西，竟然如此奇怪？還領會得到嗎？』良久，禪師說：『曹溪（Caoxi，禪宗六祖慧能弘法之地）的道路平坦開闊，不要勉強制造荊棘。』說完，站立很久。 福州靈應嵩禪師 開堂之日，上首敲槌完畢，禪師說：『各位仁者，第一諦（Paramārtha-satya，勝義諦）真是可憐啊！如果只是這樣理解，那就只是同匣有餘。大眾之中，有沒有聞一知十的衲僧嗎？出來相見。』 僧人問：『德山（Deshan，唐代禪師）的棒，臨濟（Linji，唐代禪師）的喝，直到如今很少有人能真正領會。今天有幸遇到開堂說法，請禪師您來拈看。』 禪師說：『一旦權力在手，就看命令施行的時候。』 僧人說：『一場雨普遍滋潤整個世界，所有的生靈沒有不沾染恩澤的。』 禪師說：『沾染恩澤這件事，又該怎麼理解呢？』 僧人提起座具說：『又怎麼能奈何這個呢？』 禪師說：『殘羹餿飯，不必拿出來。』 僧人說：『如果不向上提升，怎麼知道是這樣的呢？』 禪師說：『彼此都不執著。』

【English Translation】 English version:

Ravine. It's all the old family style. Staff and water bottle. Picking up new livelihoods. The ancient temple reopens. I wish to hear the essentials. The Master said, 'Strike the great Dharma drum, expound the great Dharma meaning.' The monk said, 'If so, then Maitreya's (Maitreya, the future Buddha) door opens and sudden enlightenment dawns. Mount Deyun is steep, where is the Dao hidden?' The Master said, 'Where did you see Maitreya?' The monk said, 'Clouds scatter, and stars appear in the long sky; the moon is bright, and nothing is hidden in the sandy world.' The Master said, 'Don't waste your effort.' The Master looked at the assembly and said, 'The Zen temples of the imperial capital, the Huilin monastery, today I, a humble monk, temporarily borrow this seat to ascend. I am truly ashamed of my lack of talent. To present the outline of the Buddhas and Patriarchs before those with clear eyes, showing off my knowledge and understanding. Even if I could speak of the heavens raining down four kinds of flowers and the earth shaking with six kinds of tremors, it would be of no use at all. Because each of you has awe-inspiring light moving the earth, and everyone lacks nothing at all. Even so, there is still an upward aperture that the Buddhas of the three worlds cannot proclaim, and the six generations of Patriarchs cannot lift up. What is this thing that is so strange? Can you recognize it?' After a long silence, the Master said, 'The road to Caoxi (Caoxi, where the Sixth Patriarch of Zen, Huineng, propagated the Dharma) is flat and open, do not forcibly create thorns.' He stood for a long time. Zen Master Song of Lingying in Fuzhou On the day of the opening ceremony, after the chief monk struck the gavel, the Master said, 'Good sirs, the First Truth (Paramārtha-satya, the ultimate truth) is truly pitiable! If you only understand it like this, then you are only left with what's in the box. Among the assembly, is there a monk who can understand ten from hearing one? Come out and meet me.' The monk asked, 'Deshan's (Deshan, a Zen master of the Tang Dynasty) stick, Linji's (Linji, a Zen master of the Tang Dynasty) shout, until now few people truly grasp them. Today, I am fortunate to encounter the opening of the Dharma assembly, please Master, show us your understanding.' The Master said, 'Once power is in hand, see when the orders are carried out.' The monk said, 'One rain universally nourishes beyond the sandy world, and all sentient beings are without exception imbued with grace.' The Master said, 'How should we understand this matter of being imbued with grace?' The monk raised his seat cushion and said, 'What can be done about this?' The Master said, 'Leftover scraps, no need to bring them out.' The monk said, 'If one does not ascend, how would one know it is like this?' The Master said, 'Neither clings to anything.'

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便。乃云。正法眼藏。普被含情。上至諸聖。下及群迷。一一情中。具同斯事。蓋由一念有異。迷悟岐分。逐浪忘源。去而莫返。不見道。我佛如來。初成正覺。嘆曰。奇哉。我今普見一切眾生。具有如來智慧德相。但以妄想執著而不證得。或開張教綱。或直指人心。令息妄緣。見性成佛。自後燈燈續焰。祖祖傳心。利物無窮。法門無盡。既到遮里。事合如何。祖令在手。須至提攜。正法既行。明當舉唱。廓一塵而遍周沙界。攝萬法而歸一毫端。縱奪卷舒。不離於此。雖然如是。盡乃諸人日之常分。應非別有玄微。若也情塵頓解。靈智目前。現大威光。快須薦取。珍重。

處州靈泉山壽寧梵仁禪師

問。不問有言。不問無言。請師速道。

師云。話墮也。

僧曰。人天交集。乞師垂示。

師云。不如禮拜。

問。蓮華未出水時如何。

師云。雪霜凋不得。

僧曰。出水后如何。

師云。天地放教開。

上堂云。天真靈徹。即今一譯。上下四維。清風明月。寒則任寒。熱則任熱。也不休。也不歇。飯則餐。渴則啜。不見神光三拜依位立。燈燈續𦦨未嘗絕。鼻孔遼天任辨別。

秀州福嚴仲孚禪師

問。知師久蘊囊中寶。今日當場略借看。

【現代漢語翻譯】 現代漢語譯本： 於是說：『正法眼藏（Dharma Eye Treasury），普遍覆蓋所有有情眾生。上至諸佛菩薩，下至蕓蕓眾生，每一個眾生的情識中，都具備同樣的佛性。』 只是因為一念之差，導致了迷惑和覺悟的分歧。追逐波浪而忘記了本源，一去不復返。難道沒有看到嗎？我佛如來，最初成就正覺時，感嘆道：『奇哉！我現在普遍見到一切眾生，都具有如來智慧德相（Tathagata's wisdom and virtuous characteristics），只是因為妄想執著而不能證得。』 有的開創教義綱領，有的直接指示人心，使人止息妄念，明心見性，成就佛果。自此以後，燈燈相續，祖祖相傳，利益眾生無窮無盡，法門也無有窮盡。既然到了這裡，事情應該如何處理呢？祖師的法旨就在手中，必須加以提攜。正法既然要實行，就應當公開宣揚。使一微塵擴充套件到遍佈整個沙界，將萬法收攝歸於一毫端。縱放收攝，都離不開這個根本。雖然如此，這些都是各位日常的本分，應該沒有什麼特別的玄妙之處。如果情識塵垢能夠頓然消解，靈妙的智慧就在眼前，展現出大威神光，要快速地領悟並承擔起來。珍重。

處州靈泉山壽寧梵仁禪師

問：不問有言，不問無言，請禪師快速回答。 禪師說：『你已經落入言語的陷阱了。』 僧人說：『人天大眾聚集於此，請禪師開示。』 禪師說：『不如禮拜。』 問：蓮花未出水時是什麼樣子？ 禪師說：『雪霜凋謝不了它。』 僧人說：『出水后是什麼樣子？』 禪師說：『天地任憑它開放。』 上堂開示說：『天真靈妙，就是現在這一刻。上下四方，都是清風明月。寒冷就任憑它寒冷，炎熱就任憑它炎熱。也不停止，也不歇息。吃飯就吃，口渴就喝。難道沒看見神光（Shenguang）三拜后依舊站在那裡嗎？燈燈相續，從未斷絕。鼻孔朝天，任憑你辨別。』

秀州福嚴仲孚禪師

問：知道禪師您長久以來蘊藏著囊中之寶，今天在這場合略微借來看看。

【English Translation】 English version: Then it was said: 'The Dharma Eye Treasury (Zhengfa Yanzang), universally covers all sentient beings. From the Buddhas and Bodhisattvas above, to the multitude of beings below, each sentient being's consciousness possesses the same Buddha-nature.' It is only because of a single thought's difference that the divergence between delusion and enlightenment arises. Chasing after waves and forgetting the source, once gone, there is no return. Have you not seen? When our Buddha Tathagata (Ru Lai), first attained perfect enlightenment, he exclaimed: 'How wondrous! I now universally see that all sentient beings possess the Tathagata's wisdom and virtuous characteristics (Ru Lai zhihui dexiang), but because of deluded thoughts and attachments, they are unable to realize it.' Some establish doctrinal frameworks, while others directly point to the human mind, causing people to cease deluded thoughts, see their nature, and attain Buddhahood. From then on, lamp after lamp is lit, ancestor after ancestor transmits the mind, benefiting beings endlessly, and the Dharma gates are inexhaustible. Now that we have arrived here, how should things be handled? The ancestral decree is in hand, and must be upheld and promoted. Since the true Dharma is to be practiced, it should be publicly proclaimed. Expand a single dust mote to pervade the entire sand-filled world, and gather all phenomena into a single hair tip. Letting go and gathering in, it never departs from this fundamental principle. Although this is so, these are all your daily duties, and there should be nothing particularly mysterious about them. If the dust of emotional consciousness can be suddenly dissolved, and the spiritual wisdom is right before you, revealing great majestic light, you must quickly realize and take it upon yourselves. Treasure this.'

Chan Master Fanren of Shouning, Lingquan Mountain, Chuzhou

Question: I do not ask about speech with words, nor do I ask about speech without words. Please, Master, speak quickly. The Master said: 'You have fallen into the trap of words.' A monk said: 'Humans and gods gather here. I beg the Master to give instructions.' The Master said: 'It is better to bow.' Question: What is the lotus like before it emerges from the water? The Master said: 'Snow and frost cannot wither it.' A monk said: 'What is it like after it emerges from the water?' The Master said: 'Let heaven and earth allow it to bloom.' Ascending the Dharma hall, he said: 'The true and spiritual clarity is right now. Above, below, and in the four directions, there is only clear wind and bright moon. If it is cold, let it be cold; if it is hot, let it be hot. It does not stop, nor does it rest. When hungry, eat; when thirsty, drink. Have you not seen Shenguang (Shenguang) standing in his place after bowing three times? Lamp after lamp is lit, never ceasing. Your nostrils point to the sky, let you discern it.'

Chan Master Zhongfu of Fuyan, Xiuzhou

Question: I know that the Master has long treasured a treasure in his bag. Today, in this setting, I would like to borrow it for a brief look.

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師云。覿面相呈。

僧曰。下坡不走。快便難逢。

師云。未欲行令。

師乃云。問者如蛟龍戲于滄海。答者似綵鳳舞于長天。一合一開。一舒一卷。縱橫應用。啐啄同時。若遇本分衲僧。直須倒退三千里。參。

處州靈泉山宗一禪師

問。鎮州蘿蔔即不問。廬陵米作么價。

師云。可貴可賤。

僧曰。小出大遇也。

師云。君子愛財。取之有道。

僧曰。大眾沾恩。

師云。有人索汝米錢在。師乃云。美玉藏頑石。蓮華出淤泥。須知煩惱處。悟得即菩提。咄。

通州瑯山法印禪師

諱載儀。福州賢泥受業。禮戒珠和尚為師。十八䇿試登具。預游江浙。聽習經論。晚詣圓照禪師。大悟玄機。

問。祥雲布處。現千朵之危峰。紈扇搖時。去九旬之炎熱。正當恁么時。如何是到地頭一句。

師云。一雨普潤。

僧曰。未審如何履踐。

師云。射虎鬚當機。

僧曰。快便難逢。

師云。要棒吃那。

問。知師久蘊囊中寶。今日當場略借觀。

師云。莫是南番真舶主。

僧曰。不獨學人有賴。大眾亦乃沾恩。

師云。元來祇是杜波斯。

師顧視大眾。乃云。好。好。可

【現代漢語翻譯】 現代漢語譯本 師父說：'當面相見。' 僧人說：'下坡路不走，這樣的好機會很難遇到。' 師父說：'還不想下命令。' 師父於是說：'提問的人如同蛟龍在滄海中嬉戲，回答的人好似綵鳳在長空中飛舞。一合一開，一舒一卷，縱橫自如地應用，啐啄同時進行。如果遇到真正的修行人，必須倒退三千里。參！' 處州靈泉山宗一禪師 問：'鎮州的蘿蔔暫且不問，廬陵的米是什麼價錢？' 師父說：'可貴也可賤。' 僧人說：'小付出，大收穫啊。' 師父說：'君子愛財，取之有道。' 僧人說：'大眾都沾了您的恩惠。' 師父說：'如果有人向你索要米錢呢？' 師父於是說：'美玉藏在頑石中，蓮花出於淤泥里。要知道煩惱的地方，一旦領悟就是菩提。咄！' 通州瑯山法印禪師 名諱載儀（Zaiyi），在福州賢泥開始學習，拜戒珠和尚為師。通過了十八策的考試，正式成為僧人。曾遊歷江浙一帶，學習經論。晚年拜訪圓照禪師，大徹大悟。' 問：'祥雲佈滿天空，顯現出無數險峻的山峰；紈扇搖動時，驅散了盛夏的炎熱。正當這個時候，如何是到達最終境界的一句話？' 師父說：'一場雨普遍滋潤萬物。' 僧人說：'不知該如何實踐？' 師父說：'射虎必須抓住時機。' 僧人說：'這樣的好機會很難遇到。' 師父說：'想要捱打嗎？' 問：'知道師父您一直珍藏著囊中的寶貝，今天想借來觀賞一下。' 師父說：'莫非是南海來的真正的船主？' 僧人說：'不僅是學人受益，大眾也蒙受恩惠。' 師父說：'原來只是個杜波斯（Dubosi）。' 師父環顧大眾，於是說：'好！好！可以。'

【English Translation】 English version The Master said, 'Meeting face to face.' The monk said, 'Not walking downhill, such a good opportunity is hard to come by.' The Master said, 'Not yet wanting to issue an order.' The Master then said, 'The questioner is like a dragon playing in the vast sea, the answerer is like a colorful phoenix dancing in the long sky. Opening and closing, stretching and contracting, applying freely, pecking simultaneously. If encountering a true monk, one must retreat three thousand miles. Meditate!' Zen Master Zongyi of Lingquan Mountain in Chuzhou Asked, 'The turnips of Zhenzhou are not asked about for now, what is the price of rice in Luling?' The Master said, 'Can be expensive, can be cheap.' The monk said, 'A small investment, a big return.' The Master said, 'A gentleman loves wealth, but acquires it in a proper way.' The monk said, 'The assembly is benefiting from your grace.' The Master said, 'What if someone asks you for the rice money?' The Master then said, 'Fine jade is hidden in rough stone, the lotus flower emerges from the mud. Know that in the place of煩惱 (fannao, affliction), enlightenment is 菩提 (bodhi, enlightenment). Heave-ho!' Zen Master Fayin of Langshan Mountain in Tongzhou His name was Zaiyi. He began his studies in Xianni, Fuzhou, and took Preceptor Jiezhu as his teacher. He passed the eighteen strategies examination and officially became a monk. He traveled in the Jiangzhe area, studying scriptures and treatises. In his later years, he visited Zen Master Yuanzhao and had a great enlightenment. Asked, 'Auspicious clouds spread, revealing thousands of dangerous peaks; when the silk fan is waved, it dispels the heat of the summer. Right at this moment, what is the phrase to reach the ultimate state?' The Master said, 'One rain universally nourishes everything.' The monk said, 'I don't know how to practice it.' The Master said, 'To shoot a tiger, you must seize the opportunity.' The monk said, 'Such a good opportunity is hard to come by.' The Master said, 'Do you want to be beaten?' Asked, 'Knowing that the Master has long treasured the treasure in his bag, today I would like to borrow it for a look.' The Master said, 'Could it be a true shipowner from the Southern Barbarians?' The monk said, 'Not only are the learners benefiting, but the assembly is also receiving grace.' The Master said, 'Originally, it's just a Dubosi.' The Master looked at the assembly and then said, 'Good! Good! Acceptable.'

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謂幽顯朗照。物理虛通。為森羅之寶印。作萬象之真宗。其為也形。其寂也冥。本凈非瑩。法爾圓成。所以道。如何以無價之寶。隱在陰入之坑。大眾。山僧今日敢對眾前特地拈出。

乃𦘕一圓相。擎示眾云。遮里既放憨去。亦要大家精鑒。莫謂連城之價。可以並輝。徑寸之圓。堪同其美。直與龍女爭鋒。無垢世界。未當正覺。縱使金輪獨步。立功勛者。權為重賞。且道是什麼寶得恁么殊異。良久。云。鬼神知貴不知價。留與人間光照夜。

南嶽馬祖崇新庵主

一日。語直庵人云。今日齋時不用打食。

人曰。為甚麼不打食。

主云。吾報緣將盡。

或人問曰。主既臨行。有何言句。

主乃拍手一下。長嘯一聲。山僧今日珍重諸人。言訖而逝。

建中靖國續燈錄卷第十五 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十六　　　［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十三世

東京惠林宗本圓照禪師法嗣

舒州投子證悟禪師

諱修颙。姓梁氏。晉州趙城人也。幼同父不拜鄉祠。不受書訓。俄曰。當爲人天師。

安慕此耶。尋依本州霍山文廣上人出家．圓具。橫經講席。洞曉佛意。華嚴九會。敷演三四。遠造蘇州瑞光圓照禪師法席。扣問禪宗。因舉無著問天親。彌勒說什麼法。說遮個法。即悟其旨。

初住壽州資壽．西京少林．舒州投子。道譽大播。京洛宗乘。蓋師首唱。大丞相富公弼敬以師禮。一日。升堂。時有僧出。師云。錯。

僧曰。什麼處是錯。

師云。不通道。

問。是法平等。無有高下。為什麼趙州三等接人。

師云。入水見長人。

僧曰。爭柰學人未會。

師云。喚不回頭爭柰何。

問。如何是祖祖相傳底心師云。三星繞月宮。

僧曰。便恁么去時如何。

師云。伯樂暫垂鞭。駑駘夸八駿。

問。如何是第一義。

師云。百雜碎。

師云。楞伽峰頂。誰能措足。少室巖前。水泄不通。正當恁么時。黃頭老子張得口。碧眼胡僧開得眼。雖然如是。事無一向。先聖幸有第二義門。足可共諸人東說西話。所以道。春生夏長。秋落冬枯。四時遷改。輪轉長途。愚者心生彼此。達者一味無殊。良久。云。陜府鐵牛吞大象。嘉州佛向藕絲藏。

上堂云。春風鳴古木。曉露鎖寒波。頭頭皆顯露。顯露又肴訛。看看。直下是。怎柰何

【現代漢語翻譯】 現代漢語譯本： 安慕此耶（An Muciye），後來依從本州霍山文廣上人（Wen Guang Shangren of Mount Huoshan）出家，受具足戒。他精通經書講座，深刻理解佛法真意。《華嚴經》九次法會的內容，他能敷演講解其中三四次。他遠道前往蘇州瑞光圓照禪師（Yuanzhao Chanshi of Ruiguang Temple in Suzhou）的座下，請教禪宗。因為舉出無著（Wuzhu）問天親（Tianqin），彌勒（Mile, Maitreya）說什麼法？回答說『說遮個法』，安慕此耶因此領悟了其中的旨意。

他最初住在壽州資壽寺（Zishou Temple in Shouzhou）、西京少林寺（Shaolin Temple in Xijing）、舒州投子寺（Touzi Temple in Shuzhou）。他的名聲廣泛傳播，京城洛陽的禪宗，可以說是他首先倡導的。大丞相富弼（Fu Bi）以對待老師的禮節尊敬他。一天，安慕此耶升座說法，當時有一個僧人出來，安慕此耶說：『錯了。』

僧人問：『什麼地方錯了？』

安慕此耶說：『不相通道。』

有人問：『佛法是平等的，沒有高下之分，為什麼趙州禪師（Zhaozhou Chanshi）用三種不同的方式接引人？』

安慕此耶說：『入水才能見到高個子的人。』

僧人說：『奈何學人還是不明白。』

安慕此耶說：『呼喚不回頭，又能怎麼樣呢？』

有人問：『什麼是祖祖相傳的心？』安慕此耶說：『三星圍繞月宮。』

僧人說：『如果就這樣領會，會怎麼樣？』

安慕此耶說：『伯樂稍微垂下鞭子，劣馬也敢誇耀自己是八駿。』

有人問：『什麼是第一義諦？』

安慕此耶說：『百雜碎。』

安慕此耶說：『在《楞伽經》（Lenga Sutra）的楞伽峰頂（Lengjia Peak），誰能立足？在少室山（Shaoshi Mountain）的巖石前，滴水不漏。正當這個時候，黃頭老子（Huangtou Laozi，指達摩祖師 Bodhidharma）張開了口，碧眼胡僧（Bi Yan Hunseng，也指達摩祖師 Bodhidharma）睜開了眼。雖然是這樣，但事情不是隻有一種方向。先聖幸好還有第二義門，足夠和大家東說西話。所以說，春生夏長，秋落冬枯，四季遷改，輪轉長途。愚者心中產生彼此的分別，通達的人認為一切都是一樣的。』良久，他說：『陜府的鐵牛吞下大象，嘉州的大佛藏在藕絲里。』

上堂說法時說：『春風鳴叫著古老的樹木，清晨的露水鎖住寒冷的波浪。一切都顯露無疑，顯露出來又顯得錯雜。看看，當下就是，又能怎麼樣呢？』 English version: An Muciye later followed Wen Guang Shangren of Mount Huoshan in his prefecture to become a monk and receive full ordination. He was well-versed in sutra lectures and deeply understood the meaning of the Buddha's teachings. He could expound on three or four of the nine assemblies of the Avatamsaka Sutra (Huayan Jing). He traveled far to the seat of Zen Master Yuanzhao of Ruiguang Temple in Suzhou to inquire about Zen. Because he brought up Wuzhu's question to Tianqin, 'What Dharma does Maitreya (Mile) preach?' The answer was, 'Preaching this Dharma.' An Muciye thus realized the meaning.

He initially resided at Zishou Temple in Shouzhou, Shaolin Temple in Xijing, and Touzi Temple in Shuzhou. His reputation spread widely, and the Zen sect in the capital Luoyang can be said to have been pioneered by him. Grand Chancellor Fu Bi respected him with the etiquette due to a teacher. One day, An Muciye ascended the Dharma seat. At that time, a monk came forward, and An Muciye said, 'Wrong.'

The monk asked, 'Where is it wrong?'

An Muciye said, 'Not believing in the Way.'

Someone asked, 'The Dharma is equal, without high or low. Why does Zen Master Zhaozhou receive people in three different ways?'

An Muciye said, 'You can only see tall people when you enter the water.'

The monk said, 'But this student still doesn't understand.'

An Muciye said, 'What can be done if you call and they don't turn their head?'

Someone asked, 'What is the mind transmitted from ancestor to ancestor?' An Muciye said, 'Three stars surround the moon palace.'

The monk said, 'What if I understand it that way?'

An Muciye said, 'Bole (an ancient horse expert) briefly lowers his whip, and even a poor horse dares to boast that it is one of the eight steeds.'

Someone asked, 'What is the First Principle?'

An Muciye said, 'A hundred mixed fragments.'

An Muciye said, 'On the peak of Lengjia (Lanka) in the Lankavatara Sutra (Lenga Jing), who can stand firm? In front of the rocks of Shaoshi Mountain, not a drop of water can pass through. At just this moment, the Yellow-Headed Old Man (Huangtou Laozi, referring to Bodhidharma) opens his mouth, and the Blue-Eyed Barbarian Monk (Bi Yan Hunseng, also referring to Bodhidharma) opens his eyes. Although it is like this, things are not only in one direction. Fortunately, the ancient sages had a second gate of meaning, enough to talk about this and that with everyone.' Therefore, it is said, 'Spring is born, summer grows, autumn falls, winter withers, the four seasons change, and the cycle is a long journey. The foolish generate distinctions of this and that in their minds, while the enlightened see everything as the same.' After a long silence, he said, 'The iron ox of Shan Prefecture swallows the elephant, and the Buddha of Jia Prefecture is hidden in lotus root threads.'

When ascending the Dharma seat, he said, 'The spring breeze sings in the ancient trees, the morning dew locks the cold waves. Everything is clearly revealed, and yet the revelation is confusing. Look, it is right here, what can be done?'

【English Translation】 An Muciye. Later, he followed the Venerable Wenguang of Mount Huoshan in his native prefecture to become a monk and receive full ordination. He was well-versed in sutra lectures and deeply understood the meaning of the Buddha's teachings. He could expound on three or four of the nine assemblies of the Avatamsaka Sutra (Huayan Jing). He traveled far to the seat of Zen Master Yuanzhao of Ruiguang Temple in Suzhou to inquire about Zen. Because he brought up Wuzhu's question to Tianqin, 'What Dharma does Maitreya (Mile) preach?' The answer was, 'Preaching this Dharma.' An Muciye thus realized the meaning. He initially resided at Zishou Temple in Shouzhou, Shaolin Temple in Xijing, and Touzi Temple in Shuzhou. His reputation spread widely, and the Zen sect in the capital Luoyang can be said to have been pioneered by him. Grand Chancellor Fu Bi respected him with the etiquette due to a teacher. One day, An Muciye ascended the Dharma seat. At that time, a monk came forward, and An Muciye said, 'Wrong.' The monk asked, 'Where is it wrong?' An Muciye said, 'Not believing in the Way.' Someone asked, 'The Dharma is equal, without high or low. Why does Zen Master Zhaozhou receive people in three different ways?' An Muciye said, 'You can only see tall people when you enter the water.' The monk said, 'But this student still doesn't understand.' An Muciye said, 'What can be done if you call and they don't turn their head?' Someone asked, 'What is the mind transmitted from ancestor to ancestor?' An Muciye said, 'Three stars surround the moon palace.' The monk said, 'What if I understand it that way?' An Muciye said, 'Bole (an ancient horse expert) briefly lowers his whip, and even a poor horse dares to boast that it is one of the eight steeds.' Someone asked, 'What is the First Principle?' An Muciye said, 'A hundred mixed fragments.' An Muciye said, 'On the peak of Lengjia (Lanka) in the Lankavatara Sutra (Lenga Jing), who can stand firm? In front of the rocks of Shaoshi Mountain, not a drop of water can pass through. At just this moment, the Yellow-Headed Old Man (Huangtou Laozi, referring to Bodhidharma) opens his mouth, and the Blue-Eyed Barbarian Monk (Bi Yan Hunseng, also referring to Bodhidharma) opens his eyes. Although it is like this, things are not only in one direction. Fortunately, the ancient sages had a second gate of meaning, enough to talk about this and that with everyone.' Therefore, it is said, 'Spring is born, summer grows, autumn falls, winter withers, the four seasons change, and the cycle is a long journey. The foolish generate distinctions of this and that in their minds, while the enlightened see everything as the same.' After a long silence, he said, 'The iron ox of Shan Prefecture swallows the elephant, and the Buddha of Jia Prefecture is hidden in lotus root threads.' When ascending the Dharma seat, he said, 'The spring breeze sings in the ancient trees, the morning dew locks the cold waves. Everything is clearly revealed, and yet the revelation is confusing. Look, it is right here, what can be done?'

---

。明眼漢。沒臼窠。吐不得。嚼不破。咄。

上堂云。巍巍少室。永鎮群峰。有時雲中捧出。有時霧罩無蹤。有時突在目前。有口道不得。被人喚作壁觀胡僧。諸仁者。作么生免得此過。休。休。不如且持課。良久。云。一元和。二彌陀。三釋迦。自余是什麼碗跶丘。參。

上堂云。露滴庭莎。風鳴古檜。皓月瀉千家寒色。清淮流萬頃波瀾。此時薦得。與諸人截斷眾流。若也未然。不免隨波逐浪。譬如河中水湍。流競奔逝。各各不相知。諸法亦如是。遂拈拄杖云。拄杖子是諸法。是相知。不相知。若相知。早被知縛。若不相知。憑何指注。卓一下。云。知之一字。眾妙之門。復云。錯。

東京十方凈因禪院佛日禪師

諱惟岳。福州長溪陳氏子也。七歲投西林院徹和尚出家受具。習楞嚴諸教。洞曉其旨。性行剛直。俊慧爽㧞。游涉禪林。遍扣知識。參圓照禪師。因侍立次。舉劫火洞然因緣。豁然有省。

后出世常州承天。次住東京華嚴。復遷凈因。宮保李侯端愿薦以章服。荊國大王奏賜法雨師名。　哲宗皇帝百日入內。特賜佛日禪號。

師于建中靖國元年二月十七日　大行皇太后五七。奉　聖旨就　慈德殿升座。師拈香云。率土之土。莫非　王土。且道此一瓣香。產何土宜。若也

{ "translations": [ "現代漢語譯本：\n\n一個有眼力的人。沒有固定的模式或窠臼。想說也說不出來，想嚼也嚼不爛。咄！\n\n上堂說法時說：『巍峨的少室山，永遠鎮守著群峰。有時在雲中顯現出來，有時被霧氣籠罩無蹤。有時突然出現在眼前，卻無法用語言表達。被人稱作壁觀的胡僧（Bodhidharma，菩提達摩）。各位仁者，要怎樣才能避免這個過失呢？』停頓。停頓。不如暫且唸經。過了一會兒，又說：『一元和，二彌陀（Amitābha，阿彌陀佛），三釋迦（Śākyamuni，釋迦牟尼佛）。其餘的又是什麼破碗爛缽？參！』\n\n上堂說法時說：『露水滴在庭院的莎草上，風吹動著古老的檜樹。皎潔的月光傾瀉在千家萬戶，帶來寒冷的光輝，清澈的淮河流淌著萬頃波濤。此時如果能夠領悟，就能與各位截斷眾流（擺脫世俗的紛擾）。如果不能領悟，就免不了隨波逐流。譬如河中的水流湍急，競相奔流，各自互不相知。一切諸法也是如此。』於是拿起拄杖說：『這拄杖就是諸法，是相知呢？還是不相知呢？如果相知，早就被知見束縛。如果不相知，又憑什麼來指點？』用拄杖敲擊一下，說：『知之一字，是眾妙之門。』又說：『錯！』\n\n東京十方凈因禪院的佛日禪師\n\n法諱惟岳，是福州長溪陳氏的兒子。七歲時到西林院拜徹和尚出家並受具足戒。學習《楞嚴經》等各種經典，透徹地理解其中的旨意。性格剛直，聰慧敏捷。遊歷各個禪林，廣泛地參訪善知識。參謁圓照禪師時，因為侍立在旁，聽到關於劫火洞然的因緣，豁然開悟。\n\n後來到常州承天寺開法，之後又住在東京華嚴寺，又遷到凈因寺。宮保李侯端愿向朝廷推薦他，並授予他章服。荊國大王上奏朝廷，賜予他『法雨』的師號。哲宗皇帝百日祭時入宮，特賜『佛日禪師』的稱號。\n\n禪師在建中靖國元年二月十七日，為大行皇太后五七忌日，奉聖旨在慈德殿升座說法。禪師拈香說：『普天之下的土地，沒有不是國王的土地。』且說這一瓣香，產自何地？如果能說出……』", "English version:\n\nA clear-eyed person. Has no fixed pattern or rut. Cannot be spoken out, cannot be chewed through. DOH!\n\nAscending the hall, he said: 'The towering Mount Shao, eternally guarding the peaks. Sometimes it appears in the clouds, sometimes it is shrouded in mist without a trace. Sometimes it suddenly appears before your eyes, but cannot be expressed in words. People call it the wall-gazing barbarian monk (Bodhidharma). All of you, how can you avoid this fault?' Pause. Pause. Better to just recite the scriptures. After a while, he said: 'One Yuanhe, two Amitābha (Amitābha, Infinite Light Buddha), three Śākyamuni (Śākyamuni, Sage of the Shakya Clan). What are the rest but broken bowls and smashed pots? Investigate!'\n\nAscending the hall, he said: 'Dewdrops on the courtyard grass, wind rustling through the ancient cypress trees. The bright moon pours its cold light over thousands of homes, the clear Huai River flows with ten thousand acres of waves. If you can realize it at this moment, you can cut off the flow of the masses (escape worldly disturbances). If you cannot realize it, you will inevitably drift with the waves. It is like the rushing water in a river, racing and flowing, each unaware of the other. All dharmas are also like this.' Then he picked up his staff and said: 'This staff is all dharmas. Are they aware of each other? Or are they unaware of each other? If they are aware of each other, they are already bound by knowledge. If they are unaware of each other, what do you rely on to point and annotate?' He struck the ground once with the staff and said: 'The word 'knowledge' is the gate to all mysteries.' Then he said: 'Wrong!'\n\nThe Zen Master Fori of Jingyin Zen Temple in Dongjing (Tokyo)\n\nHis secular name was Wei Yue, son of the Chen family of Changxi, Fuzhou. At the age of seven, he entered the Xilin Temple to become a monk under the Venerable Che and received full ordination. He studied the Śūraṅgama Sūtra and other scriptures, thoroughly understanding their meaning. He was upright in character, intelligent and quick-witted. He traveled through various Zen forests, widely visiting good teachers. When he visited Zen Master Yuanzhao, while standing beside him, he heard about the cause and condition of the kalpa fire blazing, and suddenly attained enlightenment.\n\nLater, he opened the Dharma at Chengtian Temple in Changzhou, then resided at Huayan Temple in Dongjing, and then moved to Jingyin Temple. The Palace Guardian Li Hou Duanyuan recommended him to the court and bestowed upon him ceremonial robes. The King of Jingguo奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏

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道得。白石有消日。氤氳無盡年。盡虛空。遍法界。為云爲蓋。應現無窮。上薦　仙遊。徑生　佛國。遂斂衣坐。云。見義不為。無勇也。莫有勇底衲僧。出來相見。

時有僧出衆。提起坐具云。明鏡當臺。請師一鑒。

師云。記取話頭。

僧曰。莫便是和尚為人處也無。

師云。蹉過了也。

僧曰。曹溪一派。水石生光。

師云。酌然。酌然。

問。未離兜率。已降王宮。未出母胎。度人已畢。王宮則不問。如何是度人一句。

師云。千江有水千江月。

僧曰。恁么則帝釋鏡中親得旨。靈山法會宛然存。

師云。龍華三會。猶是后時。

僧曰。可謂龍樓鳳閣祥煙起。玉殿金階瑞氣生。

師云。逢人不得錯舉。

僧曰。四海盡沾天子澤。師將何法報　皇恩。

師云。唯此一事實。餘二則非真。

僧曰。長將日月為天眼。共指須彌作壽山。

師云。已在言前。

僧曰。作家宗師。天然猶在。

師云。若不在此。三十棒一棒也較不得。

問。法無定相。隨緣構集。有佛世界。以光明為佛事。有佛世界。以莊嚴為佛事。未審此佛世界以何為佛事。

師云。坐朝問道。垂拱平章。

僧曰

【現代漢語翻譯】 現代漢語譯本： 說道。白石也有消磨殆盡的時候，而這股氤氳之氣卻無盡綿延。它充滿整個虛空，遍佈整個法界（Dharmadhatu，一切事物存在的領域）。時而化為雲朵，時而化為傘蓋，應現出無窮的變化。向上可薦舉仙人升入仙境（仙遊），直接通往佛國（佛國）。於是整理衣袍端坐，說道：『見到應該做的正義之事而不去做，是沒有勇氣的表現。』有沒有真正有勇氣的僧人，出來與我相見？ 這時，有一位僧人從人群中走出，提起坐具（zu ju，禪修時使用的墊子）說道：『明鏡高懸，請老師鑑察。』 師父說：『記住這句話頭。』 僧人說：『莫非這就是和尚您教化人的地方嗎？』 師父說：『錯過了。』 僧人說：『曹溪（Cao Xi，禪宗六祖慧能弘法之地）一脈，水石生光。』 師父說：『確實如此，確實如此。』 僧人問：『還未離開兜率天（Tushita Heaven，彌勒菩薩居住的凈土），就已經降生到王宮；還未出離母胎，度化眾生的事情就已經完畢。降生王宮的事情暫且不問，如何是度化眾生這一句的真意？』 師父說：『千江有水千江月。』 僧人說：『如此說來，帝釋天（Indra，佛教護法神）的寶鏡中親自領悟了佛旨，靈山法會（Grdhrakuta，釋迦牟尼佛說法之地）宛然存在。』 師父說：『龍華三會（Longhua Assembly，彌勒佛成佛時舉行的三次法會），仍然是未來的事情。』 僧人說：『真可謂龍樓鳳閣祥雲升起，玉殿金階瑞氣騰生。』 師父說：『遇到人不可錯誤地舉薦。』 僧人說：『四海都沾染著天子的恩澤，老師您將用什麼佛法來報答皇恩？』 師父說：『唯有這一件事是真實的，其餘的都是虛假的。』 僧人說：『長久地將日月作為天眼，共同指著須彌山（Mount Sumeru，佛教宇宙觀中的聖山）作為長壽的山。』 師父說：『已經在言語之前了。』 僧人說：『作為宗師，天然的本性仍然存在。』 師父說：『如果不是這樣，即使打你三十棒，一棒也少不得。』 僧人問：『佛法沒有固定的相狀，隨著因緣聚合而顯現。有的佛世界，以光明作為佛事；有的佛世界，以莊嚴作為佛事。不知這個佛世界以什麼作為佛事？』 師父說：『端坐朝堂聽取臣子的奏報，垂拱而治天下太平。』 僧人說：

【English Translation】 English version: He said, 'Even White Stone has a day of exhaustion, but this primordial energy is endless. It fills the entire void, pervades the entire Dharmadhatu (the realm where all things exist). Sometimes it transforms into clouds, sometimes into canopies, manifesting infinite variations. Upward, it can recommend immortals to ascend to the realm of immortals (Xian You), directly leading to the Buddha-land (Fo Guo).』 Then, he adjusted his robes and sat upright, saying, 『To see what is right and not do it is a lack of courage.』 Is there a truly courageous monk who will come out and meet me? At that moment, a monk came out from the crowd, raised his sitting cloth (zu ju, a cushion used during Zen meditation) and said, 『A bright mirror hangs high, please, teacher, examine it.』 The master said, 『Remember this topic.』 The monk said, 『Could this be where you, venerable monk, teach people?』 The master said, 『You've missed it.』 The monk said, 『The lineage of Cao Xi (the place where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma), water and stones shine.』 The master said, 『Indeed, indeed.』 The monk asked, 『Before leaving Tushita Heaven (the Pure Land where Maitreya Bodhisattva resides), he had already descended into the royal palace; before emerging from his mother's womb, the work of liberating beings was already complete. I won't ask about descending into the royal palace, but what is the true meaning of the phrase 'liberating beings'?』 The master said, 『A thousand rivers have water, a thousand rivers have the moon.』 The monk said, 『In that case, in Indra's (Buddhist guardian deity) mirror, he personally understood the Buddha's will, and the Vulture Peak Assembly (Grdhrakuta, where Shakyamuni Buddha taught) is vividly present.』 The master said, 『The Three Assemblies at Longhua (Longhua Assembly, the three Dharma assemblies held when Maitreya Buddha attains Buddhahood) are still in the future.』 The monk said, 『It can be said that auspicious clouds rise from the dragon towers and phoenix pavilions, and auspicious energy arises from the jade halls and golden steps.』 The master said, 『Do not mistakenly recommend people when you meet them.』 The monk said, 『The four seas are all imbued with the Emperor's grace; what Dharma will the master use to repay the Emperor's kindness?』 The master said, 『Only this one thing is true; the other two are not real.』 The monk said, 『For a long time, take the sun and moon as heavenly eyes, and together point to Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) as a mountain of longevity.』 The master said, 『It is already before words.』 The monk said, 『As a master of the school, the natural essence is still present.』 The master said, 『If it were not so, even if you were beaten thirty times, not one blow could be spared.』 The monk asked, 『The Dharma has no fixed form, it manifests according to the aggregation of conditions. In some Buddha-worlds, light is used as Buddha-work; in other Buddha-worlds, adornment is used as Buddha-work. I wonder, what is used as Buddha-work in this Buddha-world?』 The master said, 『Sitting in court to listen to the reports of officials, governing the world peacefully with folded hands.』 The monk said:

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。一人有慶。萬民賴之。

師云。萬靈何處謝無私。

僧曰。粉骨碎身未足酬。一句瞭然超百億。

師云。作么生是一句。

僧曰。芥城劫石猶非算。坐斷乾坤日月新。

師云。金毛師子。

問。圓照昔年光宇宙。今朝佛日又騰輝。學人上來。請師鑑照。師𦘕一圓相。

僧曰。萬丈白雲藏不得。一輪光透照無私。

師云。也是太陽門下。全借餘輝。

僧曰。既然摩耶佛母生兜率　大行太后在何方。

師云。花分晝夜。水繞棟樑。

僧曰。古佛堂前同已證。琉璃殿上演真空。

師云。重說偈言。

問。昔日　慈聖太皇。月落不離天。凈照親承寵澤。今朝　大行皇太后。水流元在海。未審意旨如何。

師云。滄溟浩渺孤帆小。消得長天幾許風。

僧曰。千般有解終難到。一念無心在處同。

師云。龍蛇易辨。衲子難瞞。

僧曰。若然者。罷希運之開田。笑空生之持缽。

師云。誰言寸草心。報得三春輝。

僧曰。且道今日資薦　皇太后。畢竟居何報土。

師云。云屯雲散天長凈。漚滅漚生水本清。

僧曰。已得真人好訊息。人間天上更無疑。

師云。不妨伶利。

問。

【現代漢語翻譯】 現代漢語譯本： 一人有慶，萬民仰賴。

師父說：『萬靈在何處感謝這無私的恩德？』

僧人說：『即使粉身碎骨也難以報答，一句領悟便超越百億劫。』

師父說：『如何理解這一句？』

僧人說：『芥子般大小的城池經歷無數劫石也無法計算，坐斷乾坤，日月都是新的。』

師父說：『金毛獅子。』

僧人問：『圓照禪師昔年的光輝照耀宇宙，今天佛日又再次騰輝。學人前來，請師父鑑照。』師父畫了一個圓相。

僧人說：『萬丈白雲也無法遮藏，一輪光明普照無私。』

師父說：『也是太陽門下，完全借用太陽的餘輝。』

僧人說：『既然摩耶佛母（釋迦牟尼佛的生母）在兜率天（欲界天之一）出生，那麼大行太后又在何方？』

師父說：『花分晝夜，水繞棟樑。』

僧人說：『在古佛堂前一同證悟，在琉璃殿上演繹真空。』

師父說：『再說一遍偈語。』

僧人問：『昔日慈聖太皇太后，如月亮落下也不離開天空，以清凈之心親身承受恩寵。今天大行皇太后，如水流淌最終歸於大海，未審其中的意旨如何？』

師父說：『滄海茫茫，孤帆顯得渺小，能承受長空多少風雨？』

僧人說：『千般解釋最終難以到達，一念無心，處處相同。』

師父說：『龍蛇容易辨認，衲子（僧人的別稱）難以欺瞞。』

僧人說：『如果這樣，就停止希運禪師（溈山靈佑）的開田勞作，嘲笑須菩提（佛陀的十大弟子之一，解空第一）的持缽乞食。』

師父說：『誰說小草的心意，能夠報答得了春天的陽光。』

僧人說：『請問今日為皇太后做功德，她究竟居住在何處報土？』

師父說：『云聚雲散，天空長久清凈；水泡生滅，水的本性清澈。』

僧人說：『已經得到了真人的好訊息，人間天上更沒有懷疑。』

師父說：『不妨伶俐。』

【English Translation】 English version: If one person is blessed, all people benefit from it.

The Master said, 'Where do all spirits thank this impartiality?'

The monk said, 'Crushing bones and grinding the body is not enough to repay. One sentence of understanding surpasses hundreds of billions of kalpas.'

The Master said, 'What is this one sentence?'

The monk said, 'Cities as small as mustard seeds through countless kalpas are still beyond calculation. Sitting firmly across the universe, the sun and moon are new every day.'

The Master said, 'Golden-haired lion.'

The monk asked, 'Zen Master Yuanzhao's light illuminated the universe in the past. Today, the Buddha's sun rises again in glory. A student comes forward, please Master, examine and illuminate.' The Master drew a circle.

The monk said, 'Ten thousand feet of white clouds cannot hide it, a wheel of light shines impartially.'

The Master said, 'Also under the sun's gate, completely borrowing the remaining light.'

The monk said, 'Since Maya (Buddha's mother) was born in Tushita Heaven (one of the heavens in the desire realm), where is the Grand Empress Dowager now?'

The Master said, 'Flowers are divided by day and night, water surrounds the pillars.'

The monk said, 'Together enlightened before the ancient Buddha's hall, enacting emptiness in the lapis lazuli palace.'

The Master said, 'Repeat the verse.'

The monk asked, 'In the past, the late Empress Dowager Cisheng, like the moon setting but not leaving the sky, personally received grace with a pure heart. Today, the Grand Empress Dowager Daxing, like water flowing originally in the sea, how is the meaning of this?'

The Master said, 'In the vast ocean, a lone sail is small, how much wind can the long sky endure?'

The monk said, 'A thousand explanations are ultimately difficult to reach, one thought without mind is the same everywhere.'

The Master said, 'Dragons and snakes are easy to distinguish, monks are hard to deceive.'

The monk said, 'If so, then stop Xiyun's (Weishan Lingyou) opening of fields, and laugh at Subhuti's (one of the Buddha's ten great disciples, foremost in understanding emptiness) holding of the alms bowl.'

The Master said, 'Who says the heart of an inch of grass can repay the glory of spring?'

The monk said, 'May I ask, where does the late Empress Dowager reside in what pure land?'

The Master said, 'Clouds gather and scatter, the sky is forever clear; bubbles arise and disappear, the nature of water is pure.'

The monk said, 'Already received the good news of the true person, there is no more doubt in the human and heavenly realms.'

The Master said, 'It doesn't hurt to be clever.'

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佛佛授手則不問。葉葉相承事若何。

師云。龍生龍子。龍長龍孫。

僧曰。恁么則千子常圍繞　金輪御大千。

師云。漁翁鼓舞。野老謳歌。

僧曰。慶雲翔而和氣流。芝草生而嘉禾秀。

師云。正好讚歎。

師云。最初說法者。不知末後句。末後說法者。不知最初句。最初．末後句。適來惠林禪師已為諸人說則說了。且如何說。若約三乘十二分教。偏圓頓漸。半滿一音。不免執指為月。入海算沙。直似澄潭月影。后夜鐘聲。隨扣擊以發音。逐波瀾而不散。猶是生死岸頭事。故乃菩提達磨觀象。神州有大乘器。所以泛杯千頃浪。登嶺萬重山。首造于梁。梁以因果有為之法而垂問。達磨揭聖諦第一義而奉答。梁王未契。遂之嵩少。九年面壁。不立文字。迥出三乘。直指人心。見性成佛。當時神光二祖立雪斷臂。得髓明心。一花五葉。結果自成。六代傳衣。後人得道。自此東華方信有正法眼藏。涅槃妙心。中下隨根。迷悟相半。

故　我大宋真宗皇帝頌不云乎。初祖安禪在少林。不傳教法祇傳心。後人要悟真如性。密印由來妙理深。大矣哉。真如妙理。至幽至深。非大機大器不能領悟。何以故。見聞覺知是法。法離見聞覺知。便乃火聚當岐。鐵山在路。自然少室峰前壁立千

【現代漢語翻譯】 現代漢語譯本： 僧人問：如果佛佛相授，那就不問了。那麼葉葉相傳的道理是怎樣的呢？（葉葉相承：指禪宗的傳承，一葉指一代祖師） 師父說：龍生龍子，龍長龍孫。（比喻血脈相承，法脈不斷） 僧人說：這樣說來，千子常常圍繞著金輪，佛法普度大千世界。（金輪：佛法，大千：大千世界） 師父說：漁翁歡快地跳舞，老農高興地唱歌。（形容太平盛世，普天同慶） 僧人說：祥雲飄翔，帶來和諧的氣息；芝草生長，預示著豐收的景象。（形容吉祥的徵兆） 師父說：正是值得讚歎啊。 師父說：最初說法的人，不知道最終的歸宿；最終說法的人，不知道最初的緣起。最初和最終的道理，適才惠林禪師已經為各位說了。那麼，究竟是如何說的呢？如果按照三乘十二分教（三乘：聲聞乘、緣覺乘、菩薩乘；十二分教：佛經的十二種分類），偏、圓、頓、漸（偏：偏頗；圓：圓滿；頓：頓悟；漸：漸悟），半、滿、一音（半：不徹底；滿：圓滿；一音：佛以一音說法），就難免會執指為月（比喻執著于表象而忽略了本質），入海算沙（比喻徒勞無功）。就像清澈的潭水中的月影，深夜的鐘聲，隨著敲擊而發出聲音，隨著波浪而飄動而不散開，仍然是生死輪迴的事情。所以菩提達磨（Bodhidharma）觀察到神州（中國）有大乘根器的人，因此乘船渡過千頃波浪，翻越萬重山嶺，最初來到梁朝。梁武帝用因果有為之法來提問，達磨用聖諦第一義（聖諦第一義：最高的真理）來回答。梁武帝沒有領悟，於是達磨前往嵩山少林寺，面壁九年。不立文字（不立文字：不依賴文字），迥出三乘（迥出三乘：超越聲聞、緣覺、菩薩三乘），直指人心（直指人心：直接揭示人的本性），見性成佛（見性成佛：見到自性就能成佛）。當時神光（慧可）二祖立雪斷臂，得到真髓，明瞭心性。一花開五葉（一花開五葉：比喻禪宗的傳承），結果自然成就。六代傳衣（六代傳衣：禪宗六祖慧能之後不再傳衣缽），後人得道。從此以後，東土（中國）才相信有正法眼藏（正法眼藏：佛法的精髓），涅槃妙心（涅槃妙心：寂滅的真心）。中等和下等根器的人，隨著各自的根性，迷茫和覺悟各佔一半。 所以我們大宋真宗皇帝的頌詩不是這樣說的嗎？初祖（菩提達磨）在少林寺安禪，不傳授教法只傳授心法。後人想要領悟真如自性，秘密的印記本來就蘊含著精妙的道理。偉大啊！真如妙理，至幽至深，不是具有大根器的人不能領悟。為什麼呢？見聞覺知是法，法離開了見聞覺知。就像火聚在岔路口，鐵山擋在路上。自然地，少室山峰前壁立千仞。

【English Translation】 English version: The monk asked: 'If Buddha transmits to Buddha, then there's no need to ask. But what about the matter of leaves succeeding leaves?' (Leaves succeeding leaves: refers to the transmission of Zen Buddhism, one leaf representing one generation of patriarchs) The master said: 'A dragon begets a dragon son, and the dragon grows into a dragon grandson.' (Metaphor for the continuous lineage of blood and Dharma) The monk said: 'In that case, a thousand sons constantly surround the golden wheel, and the Buddha Dharma universally saves the great thousand worlds.' (Golden wheel: Buddha Dharma; Great thousand: the great thousand worlds) The master said: 'The fisherman dances joyfully, and the old farmer sings happily.' (Describes a peaceful and prosperous world, where everyone rejoices) The monk said: 'Auspicious clouds soar, bringing harmonious atmosphere; Ganoderma grows, foretelling a bountiful harvest.' (Describes auspicious omens) The master said: 'It is indeed worthy of praise.' The master said: 'The one who first speaks the Dharma does not know the final word; the one who speaks the final word does not know the initial cause. The initial and final principles, Zen Master Huilin has already spoken to everyone just now. So, how exactly did he speak? If according to the Three Vehicles and Twelve Divisions of Teachings (Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna; Twelve Divisions of Teachings: twelve categories of Buddhist scriptures), biased, complete, sudden, gradual (biased: partial; complete: complete; sudden: sudden enlightenment; gradual: gradual enlightenment), half, full, one sound (half: incomplete; full: complete; one sound: Buddha speaks the Dharma with one sound), then one will inevitably grasp the finger as the moon (metaphor for clinging to appearances and ignoring the essence), counting sand in the sea (metaphor for futile effort). Just like the moon's reflection in a clear pool, the sound of a bell in the deep night, emitting sound when struck, moving with the waves without dispersing, it is still a matter of the shore of birth and death. Therefore, Bodhidharma (Bodhidharma) observed that the Divine Land (China) had people with the capacity for Mahayana, so he crossed a thousand acres of waves by boat and climbed ten thousand layers of mountains, first arriving in the Liang Dynasty. Emperor Wu of Liang asked with the Dharma of cause and effect, and Bodhidharma answered with the First Meaning of the Noble Truth (First Meaning of the Noble Truth: the highest truth). Emperor Wu of Liang did not understand, so Bodhidharma went to Shaolin Temple on Mount Song, facing the wall for nine years. Not establishing words (Not establishing words: not relying on words), transcending the Three Vehicles (Transcending the Three Vehicles: surpassing the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), directly pointing to the human mind (Directly pointing to the human mind: directly revealing the nature of the mind), seeing one's nature and becoming a Buddha (Seeing one's nature and becoming a Buddha: seeing one's own nature leads to Buddhahood). At that time, the Second Patriarch Shenguang (Huike) stood in the snow and cut off his arm, obtaining the marrow and understanding his mind. One flower blooms five petals (One flower blooms five petals: metaphor for the transmission of Zen Buddhism), and the result is naturally achieved. The robe was passed down for six generations (The robe was passed down for six generations: after the Sixth Patriarch Huineng of Zen Buddhism, the robe was no longer passed down), and later generations attained the Way. From then on, the Eastern Land (China) believed that there was the Treasury of the Eye of the True Dharma (Treasury of the Eye of the True Dharma: the essence of the Buddha Dharma), the Wondrous Mind of Nirvana (Wondrous Mind of Nirvana: the tranquil and extinguished true mind). People of medium and lower capacity, according to their respective capacities, are half confused and half enlightened. Therefore, doesn't our Great Song Emperor Zhenzong's verse say: The First Patriarch (Bodhidharma) sat in meditation at Shaolin Temple, not transmitting teachings but only transmitting the mind. Later generations who want to understand the nature of True Thusness, the secret seal inherently contains profound principles. Great indeed! The wondrous principle of True Thusness, is extremely subtle and profound, and cannot be understood by those who do not have great capacity. Why? Seeing, hearing, knowing, and perceiving are Dharma, and Dharma is apart from seeing, hearing, knowing, and perceiving. It is like a fire gathering at a crossroads, and an iron mountain blocking the road. Naturally, the peaks of Mount Shaoshi stand tall and precipitous.

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仞。曹溪路上水泄不通。于其中間。祖風不無陵遲。頹綱亦將委地。雖然如是。法無定相。道假時彰。建大法幢。演大法義。興此一大事因緣。利樂有情。不在佗時。所謂際會　大聖人而知之。出現於世。廣大流佈。廓周沙界。實千載之一遇哉。至若　堯．舜．禹．湯。端拱垂衣。無為之化。不為不至。

若以開方便門。示真實相。十方嘉會。四眾同筵。辟古佛之家風。發含生之大本。未可與今日同時而語哉。何謂也。釋提桓與善現發明般若。唯止真空。波斯匿為慶喜特指不遷。猶存俗諦。特此教外別傳。向上一著。彰顯　當今。豈非希有之緣。應乎昭且者也。然溪山各異。云月是同。同聲相應。同氣相求。方知此事無古無今。無彼無此。高而無上。廣不可極。淵而無下。深不可測。毛吞巨海。芥納須彌。在天同天。在人同人。在天則為日為月。為照為明。在人則為　君為臣。為忠為孝。以此而推。百億日月。萬億須彌山。百億四大海。根身器界。情與無情。同一體性。莫不仁者見之謂之仁。智者見之為之智。百姓日用而不知。其能會萬物為己者。其唯　聖人乎。由是燈燈續𦦨。葉葉相承。百千世而月點真燈。光融三界。十萬里星排祖干。涼蔭四生。是知法輪再轉于支那　帝日長輝于震旦。若然者。物無大小。

【現代漢語翻譯】 現代漢語譯本： 像高聳的仞一樣。（譯者註：仞，古代長度單位，比喻高大）。曹溪（譯者註：指禪宗六祖慧能弘法的曹溪寶林寺）的道路上人流如泄，水泄不通。在這其中，祖師的遺風不免有些衰落，頹廢的綱紀也將要墜地。雖然如此，佛法沒有固定的形態，真理藉助時機而彰顯。建立大法幢（譯者註：比喻弘揚佛法），演說大法義，興起這樁大事因緣，利益安樂有情眾生，不在其他時候，就在當下。這就是所謂的際會大聖人才能知曉的。出現在世間，廣為流佈，遍及整個沙界（譯者註：指廣大的世界），實在是千年難得一遇的盛事啊！至於堯、舜、禹、湯這些聖王，端拱垂衣（譯者註：形容無為而治），以無為而化育百姓，他們的功德不能說不完備。

如果以開啟方便之門，展示真實之相，十方（譯者註：指各個方向）賢達聚集，四眾（譯者註：指比丘、比丘尼、優婆塞、優婆夷）同席而坐，開闢古佛的家風，啓發一切眾生的大本，就不能和今天同日而語了。為什麼這麼說呢？釋提桓因（Śakro devānām indraḥ，譯者註：佛教護法神）與善現（Subhūti，譯者註：佛陀十大弟子之一，解空第一）發明般若（Prajñā，譯者註：智慧），只停留在真空的層面。波斯匿王（Prasenajit，譯者註：古印度憍薩羅國國王）為慶喜（Ānanda，譯者註：佛陀十大弟子之一，多聞第一）特別指出不遷（譯者註：指事物本性不變），還存有世俗諦（Saṃvṛti-satya，譯者註：相對真理）的觀念。唯獨這教外別傳（譯者註：指禪宗不立文字，直指人心的傳承方式），向上的一著（譯者註：指直指本心的頓悟），彰顯于當今，豈不是稀有難得的因緣，應和了昭然且真實的情況嗎？然而溪山各異，云月卻是相同的。同聲相應，同氣相求，方才知道這件事無古無今，無彼無此。高而無上，廣闊到無法窮盡，深邃而無下，深不可測。一根毫毛可以吞納巨大的海洋，一粒芥子可以容納須彌山（Sumeru，譯者註：佛教宇宙觀中的中心山）。在天如同天，在人如同人。在天則為太陽為月亮，為照耀為光明；在人則為君王為臣子，為忠誠為孝順。由此推論，百億個日月，萬億座須彌山，百億個四大海，根身器界（譯者註：指眾生的身心和所居住的環境），有情與無情，都同一體性。仁者見之謂之仁，智者見之謂之智，百姓每天都在用卻不知道。能夠將萬物融會貫通為自身的人，大概只有聖人吧。因此燈燈相續，葉葉相承，百千世以來，月亮點亮真燈，光明融攝三界（Trailokya，譯者註：欲界、色界、無色界）。十萬里星辰排列成祖師的枝幹，涼蔭庇護四生（譯者註：胎生、卵生、濕生、化生）。由此可知法輪（Dharmacakra，譯者註：佛法）再次轉動于支那（Cina，譯者註：中國的古稱），帝王的恩澤長久照耀著震旦（Cinadeśa，譯者註：中國的古稱）。如果這樣，萬物無論大小，

【English Translation】 English version: Like a towering 'Ren' (仞, a unit of length in ancient China, used here to describe something tall). On the road to Caoxi (曹溪, referring to Baolin Temple in Caoxi where the Sixth Patriarch of Zen, Huineng, propagated the Dharma), the flow of people is like a flood, with no space to pass. Amidst this, the legacy of the Patriarchs is inevitably declining, and the decaying principles are about to fall to the ground. However, even so, the Dharma has no fixed form, and the truth manifests through opportune moments. Establishing the great Dharma banner (大法幢, a metaphor for propagating the Dharma), expounding the great Dharma teachings, and initiating this great cause and condition to benefit and bring joy to sentient beings is not for some other time, but right now. This is what is meant by encountering a great sage who understands it. Appearing in the world, spreading widely, pervading the entire 'Saha world' (沙界, a vast world), it is truly a rare event, perhaps once in a thousand years! As for the sage kings Yao, Shun, Yu, and Tang, they ruled with folded hands and hanging robes (端拱垂衣, describing governance through non-action), transforming the people through non-action. Their merits cannot be said to be incomplete.

If we speak of opening the gate of expedient means and revealing the true aspect, with sages gathering from all directions (十方, all directions) and the four assemblies (四眾, referring to monks, nuns, laymen, and laywomen) sitting together, opening up the family style of the ancient Buddhas and awakening the great essence of all beings, it cannot be compared to today. Why do I say this? Śakro devānām indraḥ (釋提桓因, a Buddhist guardian deity) and Subhūti (善現, one of the Buddha's ten great disciples, foremost in understanding emptiness) elucidated Prajñā (般若, wisdom), but only remained at the level of 'Śūnyatā' (真空, emptiness). King Prasenajit (波斯匿王, King of Kosala in ancient India) specifically pointed out 'non-movement' (不遷, referring to the unchanging nature of things) to Ānanda (慶喜, one of the Buddha's ten great disciples, foremost in hearing), but still retained the concept of 'Saṃvṛti-satya' (俗諦, conventional truth). Only this special transmission outside the scriptures (教外別傳, referring to the Zen tradition of direct pointing to the mind without relying on words), the 'upward step' (向上的一著, referring to the sudden enlightenment that directly points to the original mind), is manifested in the present, is it not a rare and precious condition, corresponding to what is clear and true? However, streams and mountains differ, but the clouds and moon are the same. Similar sounds resonate with each other, and similar energies seek each other. Only then do we know that this matter has no past or present, no here or there. It is high without anything above, broad beyond measure, deep without anything below, and unfathomable. A single hair can swallow the vast ocean, and a mustard seed can contain Mount Sumeru (須彌山, the central mountain in Buddhist cosmology). In heaven, it is like heaven; in humanity, it is like humanity. In heaven, it is the sun and the moon, shining and illuminating; in humanity, it is the ruler and the subject, loyalty and filial piety. From this, we can infer that billions of suns and moons, trillions of Mount Sumerus, billions of great oceans, the root body and the world (根身器界, referring to the body and mind of sentient beings and the environment they live in), sentient and non-sentient beings, all share the same essence. The benevolent see it as benevolence, the wise see it as wisdom, and the common people use it daily without knowing it. Those who can integrate all things into themselves are probably only the sages. Therefore, lamp transmits lamp, leaf succeeds leaf, for hundreds of thousands of generations, the moon lights the true lamp, and the light merges with the three realms (Trailokya, the realms of desire, form, and formlessness). Hundreds of thousands of miles of stars line up as the branches of the Patriarchs, providing cool shade for the four types of birth (胎生, 卵生, 濕生, 化生, birth from the womb, egg, moisture, and transformation). From this, we know that the Dharma wheel (Dharmacakra, the Dharma) turns again in Cina (支那, ancient name for China), and the Emperor's grace shines brightly on Cinadeśa (震旦, ancient name for China). If so, things, regardless of size,

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法無適莫。皆被其光。皆蒙其澤。以至草木禽魚。無遠不及。祇如舍衛國王欲往靈山見佛。來諸臣僚．山河大地．草木叢林。並須同去見佛。若一草一木不去。吾則不得見佛。

大眾。只今乾坤之內。宇宙之間。山河大地。草木叢林。去亦不去。來亦不來。湛湛無私。巍巍不動。乃文乃武。乃禪乃律。同在九重天上。慈德殿前。同時見佛。諸仁者。見則不無。且作么生見。

良久。云。重瞳日月明無盡。隆準山河秀有餘。臣僧惟岳。伏奉　聖旨。今升座舉揚般若。奉為　大行皇太后此土緣終。佗方報勝。屆於五七。上薦　　仙遊。恭以　皇太后凈惠本然。至神獨運。來示　母儀之跡。德贊　三朝。去酬法界之因。果圓十地。伏願　兜率天宮陪摩耶佛母一處逍遙。無垢世界共娑竭龍女同成正覺。回耀休光。昌明　宗社。竊以釋迦如來臨般涅槃。以佛法奉囑　萬乘聖主。啟日月光明。永垂外護。廓天地覆載。長賜流通。臣等沙門慶幸得近蓂階。般若敷宣。莊嚴　國祚。恭惟　今上皇帝陛下。承祧　七聖。天下鼓舞于唐虞。明道　萬機。教外播揚于佛祖。

此蓋伏遇　皇帝陛下夙泛般若之神舟。慣游覺海。今揭軒皇之寶鑑。圓照禪叢。集此鴻因。上祝　今上皇帝陛下聖躬。萬歲。萬歲。萬萬歲。伏願　福

【現代漢語翻譯】 現代漢語譯本： 佛法沒有特定的適用對像或拋棄對象，所有一切都被佛光照耀，都蒙受佛法的恩澤，乃至草木禽魚，沒有遠近之分，無一遺漏。譬如舍衛國（Śrāvastī，古印度王國）的國王想要去靈山（Gṛdhrakūṭa，又名鷲峰山，釋迦牟尼佛常在此處說法）拜見佛陀，告訴各位臣僚：『山河大地、草木叢林，都必須一同前去拜見佛陀。如果一草一木不去，我就無法見到佛陀。』 各位，如今在天地之內、宇宙之間，山河大地、草木叢林，去也沒有去，來也沒有來，清凈無私，巍然不動，既是文，又是武，既是禪，又是律，一同在九重天上，慈德殿前，同時見到佛陀。各位仁者，見到也不是沒有見到，那麼該如何見到呢？ （停頓良久）說：『重瞳（指堯，古代聖賢的象徵）的日月光明無盡，隆準（指佛，相貌莊嚴）的山河秀麗有餘。』臣僧惟岳，恭敬地奉聖旨，今日昇座宣講般若（Prajñā，智慧），是爲了大行皇太后在此世間的緣分終結，在其他世界獲得殊勝的果報，適逢五七（指人去世后的第三十五天），以此功德上薦皇太后往生仙界。恭敬地認為皇太后凈惠本性天然，至神獨運，來世間昭示母儀的典範，德行讚譽三朝，離去是爲了酬報法界的因緣，果報圓滿十地（菩薩修行的十個階段）。伏願皇太后在兜率天宮（Tuṣita Heaven，彌勒菩薩居住的凈土）陪伴摩耶佛母（Māyādevī，釋迦牟尼佛的生母）一同逍遙自在，在無垢世界與娑竭龍女（Sāgara，龍王之女）共同成就正覺。回耀美好的光芒，昌盛宗廟社稷。我聽說釋迦如來（Śākyamuni，佛教的創始人）臨近般涅槃（Parinirvana，圓寂）時，將佛法囑託給萬乘聖主（指皇帝），開啟日月般的光明，永遠作為外在的護持，像天地覆蓋承載一樣，長久地賜予流通。我們這些沙門（Śrāmaṇa，出家修道者）慶幸能夠靠近朝廷，宣講般若，莊嚴國家運勢。恭敬地認為當今皇帝陛下，繼承七聖的道統，天下百姓如同生活在唐堯虞舜時代一樣歡欣鼓舞，闡明治理天下的道理，教化向外傳播到佛祖的境界。 這大概是因為皇帝陛下您向來駕馭般若的智慧之舟，習慣於暢遊覺悟的海洋。如今高舉軒轅黃帝的寶鏡，圓滿地照亮禪宗叢林。聚集這些宏大的因緣，向上祝願當今皇帝陛下聖體安康，萬歲，萬歲，萬萬歲。伏願福澤綿長。

【English Translation】 English version: The Dharma has no specific object to favor or discard. All are illuminated by its light and benefit from its grace, extending to plants, trees, birds, and fish, without any distinction of distance. For example, if the King of Śrāvastī (ancient Indian kingdom) wished to go to Gṛdhrakūṭa (also known as Vulture Peak, where Śākyamuni Buddha often taught) to see the Buddha, he would tell his officials: 'The mountains, rivers, lands, plants, trees, and forests must all go together to see the Buddha. If even a single blade of grass or a single tree does not go, I will not be able to see the Buddha.' Everyone, now within the heavens and earth, in the universe, the mountains, rivers, lands, plants, trees, and forests, neither go nor not go, neither come nor not come. They are serene and impartial, majestic and unmoving, both civil and martial, both Chan and Vinaya, all together in the ninth heaven, before the Hall of Compassionate Virtue, simultaneously seeing the Buddha. All you benevolent ones, seeing is not the same as not seeing, so how should one see? (After a long pause) He said: 'The double-pupiled (referring to Yao, a symbol of ancient sages) sun and moon shine with inexhaustible light, the high-bridged (referring to the Buddha, with a dignified appearance) mountains and rivers are beautiful and abundant.' Your subject, the monk Wei Yue, respectfully receives the imperial decree and ascends the seat today to expound Prajñā (wisdom), for the sake of the Great Deceased Empress Dowager, whose karmic connection with this world has ended, and who has attained superior rewards in other realms. It is the thirty-fifth day (the seventh seventh day after death), and with this merit, we recommend the Empress Dowager to be reborn in the celestial realm. We respectfully believe that the Empress Dowager's pure wisdom is natural and her divine spirit is uniquely active. She came to this world to exemplify the model of a mother, and her virtue was praised in three dynasties. Her departure is to repay the causes and conditions of the Dharma realm, and her fruition is complete in the ten stages (the ten stages of a Bodhisattva's practice). May the Empress Dowager accompany Māyādevī (Śākyamuni Buddha's mother) in Tuṣita Heaven (a pure land where Maitreya Bodhisattva resides) and enjoy carefree bliss together, and may she attain perfect enlightenment together with Sāgara (the Dragon King's daughter) in the immaculate world. May she reflect her glorious light and prosper the ancestral temples and the state. I have heard that when Śākyamuni Buddha (the founder of Buddhism) approached Parinirvana (final passing), he entrusted the Dharma to the sovereign of ten thousand chariots (referring to the emperor), opening the light like the sun and moon, to forever be an external protector, like the heavens covering and bearing, bestowing and circulating it for a long time. We Śrāmaṇas (Buddhist monks) are fortunate to be near the court, expounding Prajñā, and adorning the nation's destiny. We respectfully believe that His Majesty the current Emperor, inheriting the lineage of the seven sages, the people of the world are as joyful as if living in the times of Emperors Yao and Shun, elucidating the principles of governing the world, and spreading the teachings outward to the realm of the Buddhas. This is probably because Your Majesty has always steered the ship of Prajñā's wisdom and is accustomed to swimming in the ocean of enlightenment. Now, holding up the precious mirror of the Yellow Emperor, you perfectly illuminate the Chan forest. Gathering these grand causes and conditions, we offer our best wishes to His Majesty the current Emperor for his good health, may he live ten thousand years, ten thousand years, ten thousand times ten thousand years. May blessings be abundant.

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若大梵王。　壽同天帝釋。　金輪御三千大千之世界。　玉曆紀百億萬億之年華。雨順風調。民安國泰。　皇太妃．　皇后．　皇太子。伏願　福海壽山。增千千之載。金枝玉葉。長榮萬萬之春。　親王國族．天眷宮嬪。萬善同資。千祥並集。不敢久瀆　聖聽。伏惟　珍重。

開堂日。師登座拈香。祝延　聖壽罷。乃敷坐。智海佛印禪師白槌竟。師云。堯天舜日。鳳閣龍樓。妙高孤峰。浮幢香海。無二無二分。無別無斷故。主伴同時。一多無礙。具眼衲僧。出來觀看。

問。為國開堂。請師祝。

聖。

師云。云破鰲峰。月生鯨海。

僧曰。璇璣盤磚三千界　睿算延鴻十萬春。

師云。祇道得一半。

僧曰。打面還佗州土麥。唱歌須是帝鄉人。

師云。金毛師子。

問。世尊出世。為大事因緣。和尚今朝。當爲何事。

師云。瑞雪滿長安。

僧曰。一人增壽算。萬里盡歌謠。

師云。風行草偃。

僧曰。斬釘截鐵。須還本分鉗錘。

師云。也不消得。

問。蓮花未出水時如何。

師云。清波無透路。

僧曰。出水后如何。

師云。目前無異草。

僧曰。恁么則馨香滿大唐。

師云。非

【現代漢語翻譯】 現代漢語譯本： 愿大梵天王（Mahābrahmā，色界天的最高統治者），壽命如同天帝釋（Indra，忉利天之主）。以金輪統治三千大千世界（Trisahasra-mahāsahasra-lokadhātu，佛教宇宙觀中的最大世界系統），以玉曆記載百億萬億年的時光。風調雨順，人民安樂，國家太平。皇太妃、皇后、皇太子，恭祝福如東海，壽比南山，增加千千萬萬年的壽命，金枝玉葉，永遠繁榮昌盛。親王國族、天眷宮嬪，萬般善事共同成就，千種吉祥一齊到來。不敢長久打擾您的聖聽，恭請珍重。

開堂之日，師父登上法座，拈香祝願聖壽完畢，然後鋪設座位。智海佛印禪師敲擊木槌完畢，師父說：『堯天舜日，鳳凰樓閣，龍的宮殿，妙高孤峰，浮幢香海，無二無二分，無別無斷故。主伴同時，一多無礙。有眼力的僧人，出來觀看。』

問：為國家開堂，請師父祝聖。

師父說：『云破鰲峰，月生鯨海。』

僧人說：『璇璣盤旋轉動三千世界，聖明的籌算延續十萬年春天。』

師父說：『只說對了一半。』

僧人說：『打面還得用他州的麥子，唱歌必須是帝鄉的人。』

師父說：『金毛獅子。』

問：世尊（釋迦牟尼佛）出世，是爲了大事因緣，和尚（指師父自己）今天，應當爲了何事？

師父說：『瑞雪滿長安。』

僧人說：『一人增加壽命，萬里都在歌唱。』

師父說：『風行草偃。』

僧人說：『斬釘截鐵，須還本分鉗錘。』

師父說：『也不需要。』

問：蓮花未出水時如何？

師父說：『清波無透路。』

僧人說：『出水后如何？』

師父說：『目前無異草。』

僧人說：『這樣說來，馨香滿大唐。』

師父說：『非。』

【English Translation】 English version: May Mahābrahmā (the highest ruler of the Form Realm), have a lifespan like that of Indra (the lord of the Trāyastriṃśa Heaven). May he govern the Trisahasra-mahāsahasra-lokadhātu (the greatest world system in Buddhist cosmology) with the golden wheel, and record hundreds of billions of years with the jade calendar. May the weather be favorable, the people peaceful, and the nation prosperous. May the Imperial Concubine, the Empress, and the Crown Prince, have blessings as vast as the sea and longevity like the mountains, increasing their lives by thousands upon thousands of years, and may their golden branches and jade leaves flourish forever. May the royal family and the imperial concubines, together accumulate all good deeds and gather all auspiciousness. I dare not disturb your sacred hearing for long, and respectfully wish you good health.

On the day of the opening ceremony, the master ascended the Dharma seat, offered incense to wish for the Emperor's long life, and then spread out the seat. After Chan Master Zhihai Foyin finished striking the gavel, the master said: 'The days of Yao and Shun, the phoenix pavilions and dragon palaces, the solitary peak of Mount Sumeru, the fragrant sea of floating banners, are non-dual and indivisible, without separation or cessation. Host and guest are simultaneous, one and many are unobstructed. Monks with discerning eyes, come forth and observe.'

Question: Opening the hall for the sake of the nation, please may the master offer blessings to the Emperor.

Master said: 'The clouds break over Ao Peak, the moon rises from the whale sea.'

The monk said: 'The armillary sphere revolves through three thousand worlds, the wise calculations extend to ten thousand springs.'

Master said: 'You have only spoken half of it correctly.'

The monk said: 'To make noodles, one must use wheat from other states; to sing, one must be a native of the imperial capital.'

Master said: 'Golden-haired lion.'

Question: The World-Honored One (Shakyamuni Buddha) appeared in the world for a great cause and condition. What should the abbot (referring to himself) do today?

Master said: 'Auspicious snow fills Chang'an.'

The monk said: 'One person's lifespan increases, and ten thousand miles are filled with songs.'

Master said: 'The wind blows, and the grass bends.'

The monk said: 'To cut through nails and sever iron, one must return to one's original tools.'

Master said: 'It is not needed.'

Question: What is it like when the lotus has not yet emerged from the water?

Master said: 'The clear waves have no way through.'

The monk said: 'What is it like after it emerges from the water?'

Master said: 'There are no different grasses in sight.'

The monk said: 'In that case, the fragrance fills the Great Tang.'

Master said: 'No.'

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公境界。

師云。此個法門。不在筌蹄。豈干問答。直饒盡十方剎土未為微塵。一一微塵盡為衲僧。各如滿慈．鹙子。窮天玄辯。竭世樞機。到遮里。一點用不著。何以故。生佛圓融。自佗平等。人人鼻孔遼天。各各壁立千仞。

蓋不知真隨妄轉。法逐緣遷。自昧靈光。抂投異趣。所以破有法王。運無緣慈。駕三乘舟楫。渡五性波瀾。翻戀澄潭月影。靜夜鐘聲。故使懷州牛吃禾。廬陵米價長。又不免勞佗初祖達磨逗器支那。教外菱花。不磨磚鏡。衣中驪頷。不數佗珍。未掛古帆。見成公案。由是悟取無悟底面目。迷取不迷底鄉關。三際無私。十方同暢。

自家田地。枯木生花。古廟香爐。寒灰再𦦨。莫不一切語言文字。資生產業。皆與實相不相違背。若然者。無影樹下同船。漁翁鼓舞。中有黃金一國。野老謳歌。共樂昇平。同躋壽域。大眾。同躋壽域。自是地久天長。且道共樂昇平作么生樂。良久。云。羅浮打鼓韶州舞。久立。珍重。

泗州普照寺真寂禪師

諱處輝。滁州清流人也。姓趙氏。依江寧府保寧勇禪師出家得度。紹聖四年　朝旨住持。開堂日。問。世尊出世。地涌金蓮。和尚出世。有何祥瑞。

師云。掃卻門前雪。

太平州隱靜山普慧寺儼禪師

問。摩

騰入漢。藏教分明。達磨西來。有何意旨。

師云。我法妙難思。龍天盡歸向。

僧曰。未審祖意教意。是同是別。

師云。兩彩一賽。

僧曰。一言歸有道。萬象自無心。

師云。猶較些子。

問。達士相逢。如何話會。

師云。罕遇作家。

僧曰。若非朝宰知音。和尚焉肯拈出。

師云。金錘影動。寶劍光寒。

師云。一法不通。萬緣方透。若也於斯明得。眼睛穿過鐵圍山。一口吸盡大海水。乃唱云。大海水已吸盡了也。魚龍向什麼處安身立命。眾中若有興慈運悲底衲僧。出來救取龍王。茍若不能。氣急殺人。雖然如是。事無一向。山僧不免為諸人說道理。不見先聖云。究竟涅槃。常寂滅相。終歸於空。一翳在眼。空花遍界。翳若不消。不出門知天下事。翳若消盡。始知庵內人不見庵外事。若能如是。方解穩坐地。十二時中一任受用。如或未知。久立。珍重。

上堂云。春云春雨。萬物敷榮。暖日和風。巖花競秀。青山疊疊。澗水澄澄。達磨迷途。切忌說破。復云。若人撿點得出。山僧今日話墮。以拄杖擊禪床。下座。

蘇州定慧院圓義禪師

諱遵式。姓顧氏。姑蘇人也。童稚異眾。慕道出傢俱戒。未幾。首學毗尼。次習大經

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『騰入漢地，藏教分明，達磨（Bodhidharma，禪宗始祖）西來，有何意旨？』 禪師說：『我的佛法玄妙難以思議，龍天（Nāga and Deva，佛教中的護法神）都歸向於它。』 僧人說：『未審祖師的意旨和教義，是相同還是不同？』 禪師說：『兩彩一賽。』（無法直譯，可能指兩種顏色看起來像一種顏色，表示相似性） 僧人說：『一言歸於有道，萬象自然無心。』 禪師說：『還差那麼一點點。』 有人問：『通達之士相逢，如何談話會晤？』 禪師說：『很難遇到真正的行家。』 僧人說：『如果不是朝廷重臣這樣的知音，和尚您怎麼肯拿出來說呢？』 禪師說：『金錘揮動有聲有影，寶劍閃耀寒光逼人。』 禪師說：『一法不通，萬緣才能通透。如果能明白這個道理，眼睛就能穿過鐵圍山（Cakravāda，佛教宇宙觀中的山），一口氣吸乾大海水。』於是唱道：『大海水已經吸乾了，魚龍到什麼地方安身立命呢？』如果大眾中有發慈悲心的人，出來救救龍王。如果不能，那就氣死了人。雖然是這樣，事情沒有絕對的。山僧我不免為各位說說道理。不見先聖說：『究竟涅槃（Nirvana，佛教中的寂滅境界），常寂滅相，終歸於空。』就像眼睛裡有一點點翳障，就會看到虛幻的空花遍佈世界。如果翳障不消除，不出門也能知道天下事（指虛妄分別）。如果翳障消除了，才知道庵內人看不到庵外事（指證悟后超越分別）。如果能這樣，才能穩穩當當地坐著，十二時辰都自在受用。如果還不明白，就久立於此吧。珍重。 禪師上堂說法：『春天的云，春天的雨，萬物繁榮生長。溫暖的太陽，和煦的風，山巖上的花競相開放。青山重重疊疊，澗水清澈澄明。達磨迷失了方向，切忌說破。』又說：『如果有人能撿點得出，山僧我今天的話就說錯了。』用拄杖敲擊禪床，下座。 蘇州定慧院圓義禪師 法名遵式（Zunshi），俗姓顧，是姑蘇人。童年時就與衆不同，仰慕佛道而出家受戒。不久，首先學習毗尼（Vinaya，佛教戒律），然後學習大乘經典。

【English Translation】 English version: A monk asked: 'Having entered Han (China), with the Tibetan teachings distinct, what is the meaning of Bodhidharma's (Damo, the first patriarch of Zen Buddhism) coming from the West?' The Zen master said: 'My Dharma is profound and difficult to fathom; the Nāgas (dragon deities) and Devas (heavenly beings) all turn to it.' The monk said: 'I don't know whether the patriarch's intention and the teachings are the same or different?' The Zen master said: 'Two colors, one competition.' (Difficult to translate directly, possibly referring to two colors looking like one, indicating similarity) The monk said: 'One word returns to the Way; all phenomena are naturally without mind.' The Zen master said: 'Still a little short.' Someone asked: 'When enlightened people meet, how do they converse?' The Zen master said: 'It's rare to encounter a true master.' The monk said: 'If it weren't for a connoisseur like a high-ranking official, how would the monk be willing to bring it out?' The Zen master said: 'The golden hammer moves with sound and shadow; the precious sword shines with chilling light.' The Zen master said: 'If one Dharma is not penetrated, then myriad conditions can be penetrated. If you can understand this, your eyes can pierce through the Iron Ring Mountains (Cakravāda, the mountain range in Buddhist cosmology), and you can swallow the entire ocean in one gulp.' Then he chanted: 'The ocean water has already been swallowed; where can the fish and dragons find a place to settle down?' If there are monks among you who have compassion, come out and save the Dragon King. If you cannot, then you will be frustrated to death. Although it is like this, things are not absolute. This mountain monk cannot avoid speaking the truth for you all. Don't you see the ancient sage said: 'Ultimate Nirvana (the state of liberation in Buddhism) is the constant state of stillness and extinction, ultimately returning to emptiness.' It's like having a slight cataract in your eye, and you see illusory flowers filling the world. If the cataract is not removed, you can know the affairs of the world without going out (referring to false discriminations). If the cataract is removed, you will know that the person inside the hermitage cannot see the affairs outside the hermitage (referring to transcending discriminations after enlightenment). If you can be like this, then you can sit steadily and enjoy yourself at all times. If you still don't understand, then stand here for a long time. Take care. The Zen master ascended the platform and said: 'Spring clouds, spring rain, all things flourish. Warm sun, gentle breeze, the flowers on the rocks compete to bloom. Green mountains layer upon layer, the stream water is clear and still. Bodhidharma lost his way, be careful not to reveal it.' He also said: 'If anyone can find fault with it, then this mountain monk's words today are wrong.' He struck the Zen bed with his staff and descended the platform. Zen Master Yuanyi of Dinghui Monastery in Suzhou His Dharma name was Zunshi, his surname was Gu, and he was a native of Gusu (Suzhou). As a child, he was different from others, and he admired the Buddhist path and left home to receive the precepts. Soon after, he first studied the Vinaya (Buddhist monastic rules), and then studied the Mahayana scriptures.

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。洞明淵奧。緣契圓照。傳道印心。行解冰霜。宗教兼濟。三遷叢席。四眾歸依。師範有規。訓學無倦。都尉張侯敦禮奏以師號。

問。南泉斬貓兒。意旨如何。師便打。

僧曰。猶是學人疑處。

師云。十萬八千。

僧曰。忽遇趙州時如何。

師云。賣金須是買金人。

問。如何是祖師西來意。

師云。萬水千山。

僧曰。便與么去時如何。

師云。千山萬水。

僧曰。專為流通。

師云。南北行人口似碑。

問。如何是衲僧眼。

師云。針劄不入。

僧曰。何故如此。

師云。向道衲僧眼。

師云。若夫宗旨。豈在言詮。況疊嶂巍峨。層巖峭峻。湖澄淥水。風掃白雲。松竹蕭蕭。不若妙峰頂上。煙雲杳杳。何殊雞足巖前。到此各自回光。不勞指注。多言喪道。多岐亡羊。若是本分之人。便乃息肩倚杖。越聖超凡。出入生死。縱橫聲色。果能如是。方可續佛壽命。報佛深恩。無盡法門。目前覯取。珍重。

上堂云。我有真機。絕毫絕牦。明暗上下。南北東西。言之不及。思之不知。會么。東弗于逮。西衢耶尼。

上堂云。一月初圓。百川沈影。一燈發彩。萬炷流輝。月無留影之心。燈無傳輝之念

【現代漢語翻譯】 現代漢語譯本： 他洞察幽深玄妙的道理，因緣際會，契合圓滿的覺照。他傳授佛法，以心印心，他的操行和見解如同冰霜般純潔。他在宗教修行和濟世利人兩方面都做得很好，多次遷移講席，四眾弟子都來歸依他。他作為師範有自己的規範，教導學生從不懈怠。都尉張侯以禮相待，上奏朝廷授予他『師』的稱號。

問：南泉禪師斬貓，意旨是什麼？師父便打了他。

僧人說：即使這樣，還是學人疑惑的地方。

師父說：差了十萬八千里。

僧人說：如果遇到趙州禪師時，又該如何？

師父說：賣金子必須是買金子的人。

問：什麼是祖師西來的真意？（Bodhidharma's intention in coming from the West)

師父說：萬水千山。

僧人說：如果就這樣離去，又會如何？

師父說：千山萬水。

僧人說：專門爲了流通佛法。

師父說：南北行走的人，口舌就像石碑一樣。

問：什麼是衲僧（修行僧侶）的眼睛？

師父說：針扎不進去。

僧人說：為什麼會這樣？

師父說：正因為是衲僧的眼睛。

師父說：說到宗旨，難道在於言語的詮釋嗎？更何況重疊的山峰巍峨聳立，層層的巖石陡峭險峻，湖水清澈碧綠，風吹掃著白雲。松樹和竹子發出蕭蕭的聲音，不如妙峰頂上煙霧繚繞，又與雞足巖前有什麼區別呢？到了這裡，各自反觀自照，不需要再多加指點註釋。說得越多，反而會失去真道；岔路越多，反而會丟失羊。如果是安守本分的人，便可以放下重擔，依靠禪杖，超越聖凡，出入生死，縱橫于聲色之中。如果真能做到這樣，才可以延續佛的壽命，報答佛的深恩。無盡的法門，就在眼前顯現。珍重。

上堂開示說：我這裡有真正的機鋒，沒有任何細微的痕跡。無論明暗上下，還是南北東西，都無法用言語表達，也無法用心思揣測。明白了嗎？東弗于逮（Purvavideha，四大部洲之一），西衢耶尼（Aparagodaniya，四大部洲之一）。

上堂開示說：一輪明月當空，百川都倒映著月亮的影子；一盞燈發出光彩，千萬支燈燭都在流淌著光輝。月亮沒有想要留下影子的心，燈也沒有想要傳遞光輝的念頭。

【English Translation】 English version: He deeply understood profound and subtle principles, and his affinity with circumstances aligned with perfect illumination. He transmitted the Dharma, sealing it with the mind, and his conduct and understanding were as pure as ice and frost. He excelled in both religious practice and benefiting others, moving his teaching seat multiple times, and the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) took refuge in him. As a teacher, he had his own standards, and he never tired of instructing students. Military Commissioner Zhang respectfully requested the court to bestow upon him the title of 'Teacher'.

A monk asked: What was the meaning of Nanquan (Nansen's) cutting the cat? The master immediately struck him.

The monk said: Even so, it is still a point of doubt for the student.

The master said: It's a hundred thousand and eight thousand miles off.

The monk said: What if he encountered Zhaozhou (Joshu) at that time?

The master said: To sell gold, one must be a gold buyer.

A monk asked: What is the meaning of the Patriarch's coming from the West? (Bodhidharma's intention in coming from the West)

The master said: Ten thousand rivers and a thousand mountains.

The monk said: What if one departs in that manner?

The master said: A thousand mountains and ten thousand rivers.

The monk said: Specifically for the purpose of propagating the Dharma.

The master said: The mouths of people traveling north and south are like stone tablets.

A monk asked: What is the eye of a mendicant monk (Na Seng)?

The master said: A needle cannot penetrate it.

The monk said: Why is it so?

The master said: Precisely because it is the eye of a mendicant monk.

The master said: As for the essential doctrine, how can it be found in verbal explanations? Moreover, the overlapping peaks stand tall and majestic, the layered cliffs are steep and precipitous, the lake is clear and green, and the wind sweeps away the white clouds. The pines and bamboos rustle, but it is not as good as the misty clouds on the summit of Miaofeng Peak, which is no different from the front of Chicken Foot Mountain (Kukkutapada Giri). Upon arriving here, each one turns the light inward to reflect upon oneself, without the need for further instructions or annotations. Too much talk leads to the loss of the Way; too many paths lead to the loss of the sheep. If one is a person who abides by their inherent nature, then one can put down the burden, lean on the staff, transcend the saintly and the mundane, enter and exit birth and death, and move freely within sounds and forms. If one can truly do this, then one can continue the life of the Buddha and repay the Buddha's deep kindness. The inexhaustible Dharma gates are manifested right before one's eyes. Treasure this.

In an elevated Dharma talk, the master said: I have a true mechanism, devoid of any trace. Whether it is light or dark, above or below, north or south, east or west, it cannot be expressed in words, nor can it be fathomed by thought. Do you understand? Eastern Purvavideha (one of the four continents), Western Aparagodaniya (one of the four continents).

In an elevated Dharma talk, the master said: When the moon is full, a hundred rivers reflect its image; when a lamp emits light, ten thousand flames flow with radiance. The moon has no intention of leaving its image, and the lamp has no intention of transmitting its light.

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。若得如是。可以處於諠嘩。入于塵俗。運大悲光于沙界。開普門眼于生靈。豈唯觀音大士三十二種妙應無方。具縛凡夫。一一皆能開正法眼。然雖如是。也須是斬釘截鐵漢始得。其或不然。靜處薩婆訶。

上堂云。青山鬱鬱水滔滔。萬浪千波接海濤。提得絲綸漾舟去。鉤頭須要釣鯨鰲。拈拄杖云。負命者上鉤來。參。

上堂云。睡來閤眼飯來餐。佛祖從教說易難。若問安心有何法。太湖長浸洞庭山。衲僧家人人盡道。我八面四方。縱橫無閡。龍濟為什麼道。捲簾除卻障。閉戶生得閡。若人辨得。許汝向衣缽下穩坐地。

上堂云。天兮何高。地兮何厚。海潮之音。師子哮吼。瞻之不見其前。迎之罔眺其首。還會么。七七四十九。

上堂云。我有一句。只今分付。玉軸瑯函。同時頓具。不用思量。重重顯露。優曇缽華。火中開悟。參。

舒州投子山勝因禪院普聦禪師

上堂云。寂住峰頂。葉落歸根。明月堂前。金風玉露。且道深秋一句作么生。良久。云。古往不知何處去。后夜依前月到窗。

秀州本覺法真禪師

諱守一。姓沈氏。江陰人也。生而祥異。性敏才逸。齒未及冠。頓慕緇門。謝俗瑞光。投師圓照。巾侍扣問。更不它游。眾推明悟。唱道攜城。

問。

【現代漢語翻譯】 現代漢語譯本：如果能夠做到這樣，就可以身處喧囂之中，進入塵世俗務，將大悲之光散佈于無盡世界（沙界），向一切眾生開啟智慧之門（普門眼）。不僅僅是觀音大士的三十二種奇妙應化沒有固定模式（妙應無方），即使是被煩惱束縛的凡夫俗子，也都能開啟正確的佛法眼光（正法眼）。雖然是這樣，也必須是果斷決絕的人才能做到。如果不是這樣，那麼就安靜地念誦薩婆訶（薩婆訶，真言，意為成就）。

上堂說法時說：青山蔥鬱，江水奔流，萬千波浪連線著大海。提起釣絲，蕩著小船而去，釣鉤一定要能釣起鯨魚和海鰲。拿起拄杖說：揹負罪孽的人上鉤來。參！

上堂說法時說：困了就睡覺，餓了就吃飯，佛祖教導說修行既容易也困難。如果問安心有什麼方法，那就是太湖之水長久地浸潤著洞庭山。出家修行的人人都說，我八面四方，縱橫無礙。龍濟禪師為什麼說，捲起簾子就除去了遮蔽，關上門就產生了阻礙。如果有人能辨別清楚，就允許你安穩地坐在衣缽之下。

上堂說法時說：天啊多麼高遠，地啊多麼厚重，海潮的聲音，如同獅子的怒吼。抬頭仰望看不見它的前面，迎面而來也望不到它的盡頭。明白了嗎？七七四十九（指時間的流逝，也可能指某種禪修的階段）。

上堂說法時說：我有一句話，現在就交付給你們，珍貴的經卷（玉軸瑯函），同時完全具備。不用思索，重重顯現。優曇缽花，在火焰中開悟。參！

舒州投子山勝因禪院普聰禪師

上堂說法時說：寂靜地住在山峰頂端，樹葉飄落歸於樹根。明月照耀的堂前，感受著秋風和露水。那麼，深秋時節的一句話該怎麼說呢？停頓了很久，說：過去的事情不知道到哪裡去了，夜晚過後依舊是明月照在窗前。

秀州本覺法真禪師

法名守一，姓沈，是江陰人。出生時有祥瑞的異象，天性聰敏，才華橫溢。年紀還不到成年，就立志出家修行。告別世俗的瑞光，拜圓照禪師為師，侍奉左右，虛心請教，不再四處遊歷。大家推舉他為開悟之人，在攜城弘揚佛法。

問：

【English Translation】 English version: If one can attain such a state, one can dwell amidst clamor and enter the mundane world, spreading the light of great compassion throughout the countless realms (Sāgarakoṭi), and opening the gate of universal wisdom (Pǔmén yǎn) for all sentient beings. It is not only that Avalokiteśvara Bodhisattva's thirty-two wondrous transformations have no fixed pattern (miàoyìng wúfāng), but even ordinary beings bound by afflictions can open the eye of true Dharma (zhèngfǎ yǎn). However, even so, it requires a resolute and decisive person to achieve this. If not, then quietly recite 'Svāhā' (Svāhā, a mantra meaning 'accomplishment').

Ascending the Dharma hall, he said: 'Green mountains are lush, and the river flows mightily, with ten thousand waves connecting to the sea. Raising the fishing line and setting sail in a boat, the hook must be able to catch whales and sea turtles. ' Raising his staff, he said: 'Those burdened with karma, come and be hooked!' Reflect!

Ascending the Dharma hall, he said: 'When sleepy, sleep; when hungry, eat. The Buddhas and Patriarchs teach that practice is both easy and difficult. If asked what method there is for peace of mind, it is that Lake Tai perpetually immerses Dongting Mountain.' Monks and practitioners all say, 'I am in all directions, unhindered in every way.' Why did Longji say, 'Rolling up the curtain removes the obstruction, closing the door creates the hindrance?' If one can discern this clearly, you are allowed to sit securely under the robe and bowl.

Ascending the Dharma hall, he said: 'Heaven, how high! Earth, how thick! The sound of the ocean tide is like the roar of a lion. Looking up, one cannot see its front; facing it, one cannot see its end. Do you understand? Seven times seven is forty-nine (referring to the passage of time, or perhaps a stage of meditation).'

Ascending the Dharma hall, he said: 'I have a saying, which I now entrust to you. The jade scroll and precious casket (yùzhóu lánghán) are simultaneously and completely present. Without thinking, it is revealed layer upon layer. The Udumbara flower blooms in the fire. Reflect!'

Zen Master Pǔcōng of Shèngyīn Zen Monastery on Mount Tōuzǐ in Shū Prefecture

Ascending the Dharma hall, he said: 'Dwelling silently at the peak of the mountain, leaves fall and return to their roots. Before the hall illuminated by the bright moon, one feels the golden wind and jade dew. So, how should one express a phrase for deep autumn?' After a long pause, he said: 'The past is unknown where it has gone; after the night, the moon still shines on the window as before.'

Zen Master Fǎzhēn of Běnjué Monastery in Xiù Prefecture

His personal name was Shǒuyī, and his surname was Shěn, from Jiāngyīn. He was born with auspicious signs, naturally intelligent, and exceptionally talented. Before reaching adulthood, he resolved to renounce the world and practice. Bidding farewell to the auspicious light of the mundane world, he took Zen Master Yuánzhào as his teacher, attending to him and humbly seeking instruction, never traveling elsewhere. He was recognized by all as enlightened, and propagated the Dharma in Xiéchéng.

Question:

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選佛選官應在我。祖席登科事若何。

師云。大鵬展翼天路遙。巨鰲轉身海水窄。

僧曰。夫子家聲遺舊業。法王基緒得中興。

師云。后五日看。

僧曰。且道昔日今時。是同是別。

師云。一言已出。

問。春氣已隨紅雨散。薰風初度綠陰涼。學人借問西來意。乞師方便為敷揚。

師云。分明舉似大眾。

僧曰。可謂一句截流。萬機頓削。

師云。筑著磕著作么生道。

僧曰。落落清規今古同。相逢會有知音舉。

師云。不妨伶利。

問。離群師子。踞地全威。不露爪牙。愿聞哮吼。

師云。大家著力。

僧曰。當年盧老曾饒舌。今日親聞第一機。

師云。腳跟下事作么生。

僧曰。寶杖撥開千聖眼。當場辨取火中蓮。

師云。果然作家。

師云。此一法印。非有所傳。曠劫佩持。不從人得。包六虛而無外。混十世以同時。全提則佛祖蹤沈。放下則聖凡文起。昭昭日用。森羅頓現於靈光。蕩蕩目前。彼此無分于實際。雖廓然泯跡。流通於無量義門。闃爾無依。迥超於一切智地。非文字相。離見聞緣。諸乘由是莫能詮。列祖於斯提不起。此日人天既集。不可徒然。略于建化門中普示諸人。各請端

【現代漢語翻譯】 現代漢語譯本 僧人問：『選拔佛門人才和選拔官員，都應該由我來做主。那麼，祖師的席位和科舉高中，這兩件事又該如何看待呢？』 師父說：『大鵬鳥展開翅膀，天路遙遠無邊；巨大的鰲魚轉身，海水也顯得狹窄。』 僧人說：『夫子的家風傳承了舊有的事業，法王的基業得到了中興。』 師父說：『五天後再看。』 僧人問：『請問，過去和現在，是相同還是不同？』 師父說：『一言既出，駟馬難追。』 僧人問：『春天的氣息已經隨著紅色的雨點消散，溫暖的風開始吹拂綠色的樹蔭。學人想請問西來的真意，懇請師父方便開示。』 師父說：『明白地告訴大家。』 僧人說：『真可謂一句截斷眾流，萬種機巧頓時消減。』 師父說：『如果被絆倒了，又該如何說呢？』 僧人說：『清凈的規矩從古至今都一樣，相逢時自然會有知音來讚揚。』 師父說：『不妨伶俐一點。』 僧人問：『離群的獅子，佔據地面，威風凜凜。雖然不露出爪牙，但希望能聽到它的吼聲。』 師父說：『大家一起努力。』 僧人說：『當年盧惠能大師曾經多說了幾句，今天我親耳聽到了第一等的玄機。』（盧惠能，即六祖慧能） 師父說：『腳跟下的事情該如何做？』 僧人說：『寶杖撥開了千佛的眼睛，當場辨認出火焰中的蓮花。』 師父說：『果然是內行。』 師父說：『這一法印，並非有什麼可以傳授的。從曠遠的時間以來就佩戴受持，不是從別人那裡得到的。它包容了六合虛空而沒有內外之分，混合了過去、現在、未來十個時世而同時存在。完全提起來，佛祖的軌跡就消失了；放下來，聖人凡人的文字就顯現了。光明昭著的日常運用中，森羅萬象頓時顯現在靈光之中；廣闊無垠的眼前，彼此之間在實際意義上沒有分別。雖然空曠寂靜到沒有軌跡，卻在無量的意義之門中流通；雖然寂靜無聲到沒有依靠，卻超越於一切智慧之地。它不是文字相，遠離見聞的因緣。諸多的乘法因此無法詮釋，歷代的祖師也無法提起。今天人天大眾既然聚集在此，不可白白浪費時間。我將在建立教化的門徑中普遍地開示給大家，請各位端正身心。』

【English Translation】 English version A monk asked: 'Selecting Buddhas and selecting officials should be up to me. What about the ancestral seat and success in the imperial examination?' The master said: 'The Peng bird spreads its wings, the heavenly path is far and boundless; the giant Ao turtle turns around, and the sea seems narrow.' (Peng: a mythical bird; Ao: a giant sea turtle) The monk said: 'The family tradition of the master has inherited the old business, and the foundation of the Dharma King has been revived.' (Dharma King: a title for a great Buddhist teacher) The master said: 'Look after five days.' The monk asked: 'Please tell me, are the past and the present the same or different?' The master said: 'Once a word is spoken...' A monk asked: 'The spring air has dissipated with the red rain, and the warm wind is beginning to blow through the green shade. The student would like to ask about the meaning of the coming from the West, and begs the master to explain it conveniently.' The master said: 'Clearly tell everyone.' The monk said: 'It can be said that one sentence cuts off the flow, and all kinds of tricks are immediately reduced.' The master said: 'If you are tripped, how should you say it?' The monk said: 'The pure rules are the same from ancient times to the present, and when we meet, there will naturally be confidants to praise them.' The master said: 'It doesn't hurt to be clever.' A monk asked: 'A lion separated from the pack occupies the ground with full authority. Although it does not show its claws, I hope to hear its roar.' The master said: 'Everyone, work hard together.' The monk said: 'In those years, Elder Lu once said a few extra words, and today I personally heard the first-class mystery.' (Elder Lu: Huineng, the Sixth Patriarch) The master said: 'What should be done with the matter under your feet?' The monk said: 'The precious staff opens the eyes of a thousand Buddhas, and on the spot, one recognizes the lotus in the fire.' The master said: 'Indeed, a master.' The master said: 'This Dharma seal is not something that can be transmitted. It has been worn and upheld since remote times, and it is not obtained from others. It encompasses the six directions of space and has no inside or outside, and it mixes the ten ages of the past, present, and future and exists simultaneously. If it is completely raised, the traces of the Buddhas and ancestors will disappear; if it is put down, the writings of the saints and ordinary people will appear. In the bright and obvious daily use, all things in the universe suddenly appear in the spiritual light; in the vast and boundless present, there is no distinction between each other in the actual meaning. Although it is vast and silent to the point of having no trace, it circulates in the gate of immeasurable meaning; although it is silent and without reliance, it transcends all lands of wisdom. It is not a characteristic of words, and it is far from the causes and conditions of seeing and hearing. The various vehicles therefore cannot explain it, and the ancestral masters of the past cannot raise it. Since the assembly of humans and gods is gathered here today, it should not be wasted. I will universally show it to everyone in the path of establishing teaching, please everyone be upright in body and mind.'

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心正視。乃顧左右云。還見么。若恁么承當得。便乃機衡在握。全歸閫外之權。剎海澄波。共助寰中之化。珍重。

上堂云。諸人知有道不得。山僧道得不知有。且道此兩語。是一理。是二義。若人定當得出。許你頂門眼正。參。

上堂云。本分相見。不在如何。撩起便行。猶為鈍漢。若也分賓分主。俱爲念話杜家。更乃說妙談玄。不當宗門苗裔。山僧恁么道。已是雪上加霜。你等諸人更擬覓個什麼。以拄杖一時趁下。

上堂云。山僧一無所解。祇是叢林冤害。選甚南來北來。誰能上載下載。一味㧞楔抽釘。與你平生慶快。冷然作活自由。蕩蕩無拘無礙。隨緣任運騰騰。從你九旬結制。雖然放曠不羈。亦要時中管帶。良久。云。會么。此時若不究根源。直待龍華第三會。

上堂云。折半列三。人人道得。去一拄七。亦要商量。正當今日。雲門道底不要別。作么生露得個訊息。良久。云。日月易流。

上堂云。化城不止。寶所非安。直饒蹈著本地風光。便好拗折拄杖。雖然如是。忽然問你索著線袋針筒。莫道不知落處。

湖州報本禪院常利禪師

姓卓氏。福州古田人也。總角之歲。圓頂披緇。即慕參游。問心有得。大卿呂公請師出世。提唱祖風。道望益著。

問。如

【現代漢語翻譯】 現代漢語譯本：

心懷正念地觀察。然後環顧左右說：『還看見了嗎？』如果能這樣承擔，就能掌握權柄，完全掌握家中的權力。使四海平靜，共同幫助天下的教化。珍重。

上堂說法時說：『各位知道有「道」，卻說不出來。山僧我說得出來，卻不知道有「道」。』那麼，這兩句話，是一個道理，還是兩個含義？如果有人能確定地回答出來，就允許你頂門正眼。參！

上堂說法時說：『本分相見，不在於如何。』剛一撩起就走，還是個遲鈍的人。如果還要分賓分主，就都成了念話的杜家。更要說妙談玄，就不算是宗門的後代。山僧我這樣說，已經是雪上加霜。你們這些人還想尋找什麼？』用拄杖一時趕下。

上堂說法時說：『山僧我一無所解，只是叢林的冤家。』選擇什麼南來北來，誰能上載下載。一味地拔楔抽釘，讓你們平生慶快。冷然作活自由，蕩蕩無拘無礙。隨緣任運騰騰，任你九旬結制。雖然放曠不羈，也要時時管束。』良久。說：『會嗎？』此時若不追究根源，就等到彌勒佛龍華第三會吧。

上堂說法時說：『折半列三，人人都能說。去一拄七，也要商量。』正當今日，雲門（Yunmen）道底不要別，怎麼才能顯露出訊息？』良久。說：『日月易流。』

上堂說法時說：『化城（Huacheng，比喻虛幻的境界）不止，寶所（Baosuo，比喻真實的境界）非安。』即使踏著本地風光，最好拗斷拄杖。雖然如此，忽然問你要線袋針筒，不要說不知道在哪裡。

湖州報本禪院常利禪師

姓卓氏，是福州古田人。年幼時就剃度出家，仰慕參訪遊歷，問心有得。大卿呂公請禪師出世，提倡祖師禪風，道望更加顯著。

問：『如...』

【English Translation】 English version:

Observe with a correct mind. Then look around and say, 'Do you still see it?' If you can take on this responsibility, then you will have the reins of power in your grasp, completely controlling the authority within the household. May the seas be calm and the waves be still, and may we jointly assist in the transformation of the world. Treasure this.

Ascending the hall, he said, 'You all know there is the 'Dao' (道, the Way), but you cannot speak of it. This mountain monk can speak of it, but does not know it.' Now, are these two statements one principle or two meanings? If someone can definitively answer this, I will acknowledge that you have a correct eye on the crown of your head. Investigate!

Ascending the hall, he said, 'Meeting in accordance with one's inherent nature is not about 'how'.' To leave as soon as it is raised is still the act of a dullard. If you still distinguish between guest and host, you are all merely reciting the words of the Du family. Furthermore, if you speak of the marvelous and discuss the mysterious, you are not descendants of the Zen school. This mountain monk speaking in this way is already adding frost to snow. What else are you all trying to find?' He then used his staff to drive them all out.

Ascending the hall, he said, 'This mountain monk understands nothing at all, merely a bane to the sangha.' What is there to choose between coming from the south or coming from the north? Who can load up or load down? I single-mindedly pull out the wedges and extract the nails, giving you lifelong joy. Coolly acting freely, unrestrained and unhindered. Following conditions and letting things be, soaring freely, allowing you to conclude the summer retreat of ninety days. Although unrestrained and unconventional, it is also necessary to manage and guide at times.' After a long pause, he said, 'Do you understand?' If you do not investigate the root source at this time, you will have to wait for the third assembly at Longhua (龍華, the Dragon Flower Tree assembly presided over by Maitreya Buddha).

Ascending the hall, he said, 'Halving and arranging in threes, everyone can say. Subtracting one and propping with seven, also requires deliberation.' Right at this moment, Yunmen's (雲門, a famous Zen master) way does not require separation. How can one reveal the message?' After a long pause, he said, 'The sun and moon easily flow by.'

Ascending the hall, he said, 'The illusory city (化城, Huacheng, a metaphor for an illusory realm) is not a stopping point, and the treasure land (寶所, Baosuo, a metaphor for the true realm) is not a place of peace.' Even if you step onto the scenery of your original ground, it is best to break your staff. Although this is so, if suddenly asked to produce your thread bag and needle case, do not say you do not know where they are.

Chan Master Changli of Baoben Monastery in Huzhou

His surname was Zhuo, and he was from Gutian in Fuzhou. From a young age, he shaved his head and donned the robes, aspiring to participate in pilgrimages and inquiries, and gained understanding in his mind. The high official Lord Lu invited the master to appear in the world, promoting the ancestral Zen style, and his reputation for virtue grew even more.

Asked: 'If...'

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何是大人相。

師云。披毛戴角。

僧曰。學人不會。

師云。紫磨金容。

問。如何得作佛去。

師云。煩惱里薦取。

僧曰。如何得離煩惱。

師云。對面菩提。

問。如何是無相佛。

師云。影臨四海。

僧曰。如何是有相佛。

師云。體絕毫牦。

僧曰。畢竟是有是無。

師云。常憶當年尋海客。一聲羌笛過山南。

僧曰。和尚不近道理。

師云。從來祇與么。

問。古鏡未磨時如何。

師云。照。

僧曰。磨后如何。

師云。黑。

僧曰。既是磨后。為什麼黑。

師云。為汝要磨。

問。如何是無為。

師云。有作。

僧曰。如何是有作。

師云。無為。僧擬議。

師云。漆桶。遮里不是無為。

上堂云。尋常不欲與諸人枝蔓。今日未免枝蔓。罪過彌天。還有點檢得出底么。若點撿得出。管取至道無難。若點檢不出。莫道無事好。

上堂云。今日月望。打個糊餅供養大眾。拈拄杖。作圓相云。還識此餅么。不但供養一人。百千萬億人只是一個。細嚼飽餐。不得咬破。然雖如是。切忌面生。參。

上堂云。大眾。有

【現代漢語翻譯】 現代漢語譯本 問：什麼是大人之相？ 師父說：『披著毛，戴著角。』（比喻外在的表象與內在的本質不符） 僧人說：『弟子不明白。』 師父說：『紫磨金容。』（指佛的莊嚴法相） 問：如何才能成佛？ 師父說：『在煩惱中領悟。』 僧人說：『如何才能脫離煩惱？』 師父說：『對面即是菩提。』（菩提即覺悟，煩惱的對面就是覺悟） 問：什麼是無相佛？ 師父說：『身影映照四海。』（雖然無相，但其影響無處不在） 僧人說：『什麼是有相佛？』 師父說：『本體超越毫釐。』（雖然有相，但其本體無法用具體的形象來衡量） 僧人說：『究竟是有還是無？』 師父說：『常常想起當年尋找海客，一聲羌笛響徹山南。』（禪機深奧，難以言表） 僧人說：『和尚您不合道理。』 師父說：『向來就是這樣。』 問：古鏡未曾打磨時如何？ 師父說：『照。』 僧人說：『打磨之後如何？』 師父說：『黑。』 僧人說：『既然是打磨之後，為什麼是黑的？』 師父說：『因為你要打磨。』（執著于外在的修飾，反而失去了本來的光明） 問：什麼是無為？ 師父說：『有作。』 僧人說：『什麼是有作？』 師父說：『無為。』僧人猶豫不決。 師父說：『漆桶。』（比喻愚昧無知）『這裡不是無為。』 師父上堂說法：『平常不願與你們糾纏枝節末梢，今天免不了要糾纏一番，罪過彌天。還有人能點檢得出來嗎？如果能點檢得出，自然至道不難。如果點檢不出，不要說沒事就好。』 師父上堂說法：『今天月圓，打個糊餅供養大眾。』拿起拄杖，畫個圓相說：『還認識這個餅嗎？』不只是供養一個人，百千萬億人只是一個。細嚼慢嚥，不得咬破。雖然如此，切忌面生。參！』 師父上堂說法：『大眾，有』

【English Translation】 English version Question: What is the characteristic of a great man (daren xiang 大人相)? The Master said: 'Wearing fur and donning horns.' (pi mao dai jiao 披毛戴角) (Metaphor for outward appearance not matching inner essence.) The monk said: 'This student does not understand.' The Master said: 'Purple-gold countenance.' (zi mo jin rong 紫磨金容) (Referring to the dignified appearance of the Buddha.) Question: How can one attain Buddhahood? The Master said: 'Recognize it within afflictions.' (fan nao li jian qu 煩惱里薦取) The monk said: 'How can one be free from afflictions?' The Master said: 'Bodhi is right in front of you.' (dui mian puti 對面菩提) (Bodhi is enlightenment; the opposite of affliction is enlightenment.) Question: What is the formless Buddha? The Master said: 'The shadow reflects across the four seas.' (ying lin si hai 影臨四海) (Although formless, its influence is everywhere.) The monk said: 'What is the Buddha with form?' The Master said: 'The essence transcends the slightest measure.' (ti jue hao mao 體絕毫牦) (Although with form, its essence cannot be measured by concrete images.) The monk said: 'Ultimately, is it existence or non-existence?' The Master said: 'I often recall the days of searching for the sea traveler; the sound of a Qiang flute echoed across the southern mountains.' (chang yi dang nian xun hai ke, yi sheng qiang di guo shan nan 常憶當年尋海客，一聲羌笛過山南) (Profound Zen meaning, difficult to express.) The monk said: 'Venerable Master, you are not reasonable.' The Master said: 'It has always been like this.' Question: What is it like when an ancient mirror has not been polished? The Master said: 'It reflects.' The monk said: 'What is it like after polishing?' The Master said: 'Black.' The monk said: 'Since it is after polishing, why is it black?' The Master said: 'Because you wanted to polish it.' (wei ru yao mo 為汝要磨) (Attachment to external adornment leads to losing the original light.) Question: What is non-action (wu wei 無為)? The Master said: 'Action (you zuo 有作).' The monk said: 'What is action?' The Master said: 'Non-action.' The monk hesitated. The Master said: 'Lacquer bucket.' (qi tong 漆桶) (Metaphor for ignorance.) 'This is not non-action here.' The Master ascended the hall and said: 'Ordinarily, I do not wish to entangle with you in trivialities, but today I cannot avoid entangling, a sin that fills the heavens. Is there anyone who can discern it? If you can discern it, then the ultimate path is not difficult. If you cannot discern it, do not say that everything is fine.' The Master ascended the hall and said: 'Today is the full moon, I offer a sesame cake to the assembly.' He raised his staff and drew a circle, saying: 'Do you recognize this cake?' It is not just an offering to one person; hundreds of thousands of millions of people are just one. Chew it carefully and slowly, do not break it. Although it is so, be careful not to be unfamiliar. Meditate!' The Master ascended the hall and said: 'Everyone, there is'

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一人無形無相。無學無名。不動人情。能為變化。該羅群像。洞攝大千。截生死流。居涅槃岸。或諸佛菩薩。乃至人與非人。見今坐斷毗盧。直至一生補處。還識此人么。若識得伊。共為洪範。若不識伊。常為冤對。快識取好。參。

楊州石塔惠照寺惠禪師

問。世尊出世。地涌金蓮。和尚開堂。有何祥瑞。

師云。雪滿長空。

僧曰。纖塵不立。

師云。伶利衲僧。

杭州南山廣法法光禪師

問。雪峰三上投子。九到洞山。為什麼倒戈卸甲。

師云。理長即就。

僧曰。未審雪峰得個什麼。

師云。一棒一條痕。

問。臘月火燒山。意旨如何。

師云。若不得流水。還應過別山。

僧曰。學人未曉。

師云。春來草又生。

師云。主賓問答。未當宗乘。建化門中。一期施設。使言言相副。句句投機。于衲僧分上。遠之遠矣。而今日明云晴。山高水深。且作么生會舉揚底道理。還會么。山僧不免土上加泥。更為通個訊息。高低巖岫現重重。樓閣門開處處通。要會此中端的意。威光爍爍遍長空。伏惟珍重。

明州瑞巖山永覺禪師

問。久得韶陽旨。門中試為通。

師云。聲前如迸鏃。句后若流星。

【現代漢語翻譯】 現代漢語譯本 有一個人，無形無相，既沒有需要學習的，也沒有可以稱呼的名字，不受世俗情感的束縛，卻能展現各種變化，涵蓋世間萬象，徹底領悟整個世界，截斷生死的輪迴，安住在涅槃的彼岸。無論是諸佛菩薩，乃至人類和非人類，現在都看到他端坐在毗盧座上（毗盧：指毗盧遮那佛，代表法身佛），直至一生補處（一生補處：指即將成佛的菩薩）。你們還認識這個人嗎？如果認識他，就能共同成就偉大的事業；如果不認識他，就會永遠成為冤家對頭。趕快認識他吧！參！ 楊州石塔惠照寺惠禪師 問：世尊（世尊：對佛的尊稱）降生時，地上涌出金蓮。和尚您開堂說法，有什麼祥瑞之兆？ 師云：雪滿長空。 僧曰：纖塵不染。 師云：伶俐的僧人。 杭州南山廣法法光禪師 問：雪峰禪師（雪峰：指雪峰義存禪師）三次前往投子山（投子山：指投子義青禪師所在的道場），九次前往洞山（洞山：指洞山良價禪師所在的道場），為什麼最終倒戈卸甲，放棄原來的修行方式？ 師云：理在誰那邊，就順從誰。 僧曰：不知雪峰禪師最終得到了什麼？ 師云：打一棒就留下一道痕跡。 問：臘月里火燒山，這其中的意旨是什麼？ 師云：如果得不到流水，就應該到別的山上去尋找。 僧曰：學人還不明白。 師云：春天來了，草又會生長。 師云：主客之間的問答，還沒有達到宗乘（宗乘：佛教的根本教義）的境界。在建立教化的門徑中，只是一種暫時的設施，使得言語能夠相互對應，句子能夠投合機宜。對於真正的衲僧（衲僧：指雲遊四方的僧人）來說，這相差太遠了。而今天，晴空萬里，山高水深，你們又將如何理解和宣揚這其中的道理呢？你們能理解嗎？老衲我不免畫蛇添足，再給大家傳遞一個訊息：高低起伏的巖石山峰呈現出重重疊疊的景象，樓閣的門到處都敞開著。想要領會這其中的真正含義，那威嚴的光芒閃耀著，遍佈整個天空。祝願大家珍重！ 明州瑞巖山永覺禪師 問：很久以來就聽聞韶陽禪師（韶陽：指韶陽道臻禪師）的宗旨，請您在門下試著闡述一下。 師云：話音未落就像箭一樣射出，語句說完就像流星一樣飛逝。

【English Translation】 English version There is a person who is formless and without characteristics, without learning or name, unmoved by human emotions, yet capable of transformations, encompassing all phenomena, thoroughly comprehending the entire universe, severing the stream of birth and death, and dwelling on the shore of Nirvana. Whether they are Buddhas and Bodhisattvas, or even humans and non-humans, they now see him sitting firmly on the Vairochana seat (Vairochana: refers to Vairochana Buddha, representing the Dharmakaya Buddha), until the state of becoming a Buddha in the next life (Awaiting-Buddhahood Bodhisattva). Do you recognize this person? If you recognize him, you can jointly accomplish great deeds; if you do not recognize him, you will always be enemies. Quickly recognize him! Meditate! Zen Master Hui of Huizhao Temple at Shita in Yangzhou Question: When the World-Honored One (World-Honored One: a respectful title for the Buddha) was born, golden lotuses emerged from the earth. When the Abbot opens the Dharma hall, what auspicious signs are there? The Master said: Snow fills the vast sky. The Monk said: Not a speck of dust can stand. The Master said: Clever monks. Zen Master Faguang of Guangfa Temple on Nanshan Mountain in Hangzhou Question: Zen Master Xuefeng (Xuefeng: refers to Zen Master Xuefeng Yicun) went to Touzi Mountain (Touzi Mountain: refers to the monastery where Zen Master Touzi Yiqing was) three times and to Dongshan (Dongshan: refers to the monastery where Zen Master Dongshan Liangjie was) nine times. Why did he eventually turn his spear around and lay down his armor, abandoning his original practice? The Master said: Whoever has the right principle, follow him. The Monk said: I don't know what Zen Master Xuefeng ultimately obtained. The Master said: One strike leaves one mark. Question: Burning a mountain in the twelfth lunar month, what is the meaning of this? The Master said: If you cannot find flowing water, you should go to another mountain to look for it. The Monk said: This student does not understand. The Master said: When spring comes, the grass will grow again. The Master said: The questions and answers between host and guest have not yet reached the realm of the fundamental teachings (Zongcheng: the fundamental teachings of Buddhism). In the establishment of the path of edification, it is only a temporary facility, so that words can correspond to each other, and sentences can suit the occasion. For true wandering monks (Nason: refers to wandering monks), this is far from the truth. And today, with a clear sky and deep mountains and waters, how will you understand and proclaim the truth within? Can you understand? This old monk cannot help but add mud to the soil, and further convey a message to everyone: The high and low rocky peaks appear in layers, and the doors of the pavilions are open everywhere. If you want to understand the true meaning within, the majestic light shines brightly, filling the entire sky. I wish you all well! Zen Master Yongjue of Ruiyan Mountain in Mingzhou Question: I have long heard of the teachings of Zen Master Shaoyang (Shaoyang: refers to Zen Master Shaoyang Daozhen). Please try to explain them under your guidance. The Master said: Before the sound is made, it is like an arrow shooting out; after the sentence is spoken, it is like a shooting star flying by.

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僧曰。古殿豁開光燦爛。水精宮裡𥻦真珠。

師云。點。

師云。若據衲僧分上。四時不別。八節安知。高棲巖上。出沒卷舒。一任桑田海變。從佗兔走烏飛。布衾暖處始知春。黃葉飄階委秋色。如斯境界。方稱道懷。若據順俗之談。須知遮個訊息。乃顧大眾云。且道即今是什麼時節。還知么。玉漏聲將促。金烏影漸長。須臾春色里。又見百花香。久立。

睦州資福道芳禪師

問。德山．臨濟。以棒喝接人。和尚出世。將何垂示。

師云。山僧無氣力。

僧曰。和尚豈無方便。

師云。大眾笑你。

有僧出禮拜。起云。請師答話。

師云。蹉過了也。

僧曰。甚麼處是蹉過。

師云。五里復五里。

師云。秋風清。秋水淥。白鷺立寒汀。秋蟬噪幽谷。金風扇白蘋。玉露滋黃菊。流水奏伯牙之琴。涼飆動子猷之竹。聽也聽不盡。觀也觀不足。且作么生會個佛性義。良久。云。解空不在離聲色。愛聽孤猿嶺上啼。

舒州太平慧登禪師

問。如何是太平境。

師云。多年三級塔。未老萬株松。

僧曰。如何是境中人。

師云。一似不曾齋。

師云。太平知見。麥里有面。廚屋對僧堂。三門對佛殿。

【現代漢語翻譯】 現代漢語譯本 僧人問：『古老的殿堂豁然洞開，光芒燦爛，如同水晶宮裡蘊藏著圓潤的珍珠。』 禪師說：『點。』（意指點破，或肯定） 禪師說：『如果按照衲僧（指僧人）的本分來說，四季沒有分別，哪裡知道八節時令？高高地棲息在巖石上，時而出現時而隱沒，舒捲自如，任憑桑田變為大海，任憑時光流逝。蓋著粗布被子感到溫暖才知道春天來了，黃葉飄落臺階，堆積著秋天的顏色。』像這樣的境界，才稱得上是修道的情懷。如果按照世俗的說法，要知道這個訊息。』於是顧視大眾說：『且說現在是什麼時節？還知道嗎？玉漏的聲音將要加快，太陽的影子漸漸拉長。一會兒在春色里，又看見百花的芬芳。』站立很久。 睦州資福道芳禪師 僧人問：『德山（Deshan）禪師、臨濟（Linji）禪師用棒喝來接引人，和尚您出世，將用什麼來垂示？』 禪師說：『山僧我沒有氣力。』 僧人說：『和尚難道沒有方便之法嗎？』 禪師說：『大眾會笑你的。』 有僧人出來禮拜，起身說：『請禪師回答。』 禪師說：『錯過了。』 僧人說：『什麼地方是錯過了？』 禪師說：『五里又五里。』 禪師說：『秋風清涼，秋水碧綠，白鷺站立在寒冷的沙洲上，秋蟬在幽靜的山谷里鳴叫。金色的秋風吹拂著白色的浮萍，晶瑩的露珠滋潤著黃色的菊花。流水彈奏著伯牙（Boya）的琴聲，涼爽的風吹動著王子猷（Wang Ziyou）的竹子。聽也聽不完，看也看不夠。那麼如何領會佛性的意義呢？』停頓了很久，說：『解脫空性不在於離開聲色，喜歡聽孤猿在山嶺上啼叫。』 舒州太平慧登禪師 僧人問：『什麼是太平的境界？』 禪師說：『多年的三級塔，未老的萬株松。』 僧人說：『什麼是境界中的人？』 禪師說：『好像不曾吃齋一樣。』 禪師說：『太平的知見，麥子里有面。廚房對著僧堂，三門對著佛殿。』

【English Translation】 English version A monk asked: 'The ancient hall opens wide, its light brilliant, like a pearl hidden in a crystal palace.' The Master said: 'Dot.' (meaning to point out or affirm) The Master said: 'If according to the duty of a monastic (referring to monks), there is no distinction between the four seasons, how would one know the eight solar terms? Dwelling high on the rocks, sometimes appearing, sometimes disappearing, freely unfolding and retracting, letting the mulberry fields turn into the sea, letting time pass. Only when feeling warm under a coarse cloth blanket does one know that spring has arrived, yellow leaves fall on the steps, accumulating the color of autumn.' Such a state of mind can be called a Taoist sentiment. If according to worldly talk, one must know this message.' Then, looking at the assembly, he said: 'Tell me, what season is it now? Do you know? The sound of the jade clepsydra is about to quicken, the shadow of the golden crow (sun) is gradually lengthening. Soon in the spring scenery, one will see the fragrance of a hundred flowers again.' He stood for a long time. Chan Master Daofang of Zifu in Muzhou A monk asked: 'Zen Master Deshan and Zen Master Linji used blows and shouts to receive people. What will the Master use to instruct when he appears in the world?' The Master said: 'This mountain monk has no strength.' The monk said: 'Does the Master not have expedient means?' The Master said: 'The assembly will laugh at you.' A monk came out, bowed, and said: 'Please, Master, answer.' The Master said: 'Missed it.' The monk said: 'Where is the missing?' The Master said: 'Five miles and then five miles.' The Master said: 'The autumn wind is clear, the autumn water is green, the white egret stands on the cold sandbar, the autumn cicada chirps in the secluded valley. The golden wind fans the white duckweed, the jade dew nourishes the yellow chrysanthemum. The flowing water plays the qin of Boya, the cool breeze moves the bamboo of Wang Ziyou. Listening, one cannot finish listening; watching, one cannot get enough of watching. So how does one understand the meaning of Buddha-nature?' After a long pause, he said: 'Liberation from emptiness does not lie in leaving sound and form; one loves to hear the solitary ape cry on the ridge.' Chan Master Huideng of Taiping in Shuzhou A monk asked: 'What is the realm of Taiping (Great Peace)?' The Master said: 'The three-tiered pagoda of many years, the ten thousand pines that are not yet old.' The monk said: 'What is the person in the realm?' The Master said: 'Like never having eaten a vegetarian meal.' The Master said: 'The knowledge and views of Taiping: there is flour in the wheat. The kitchen faces the monks' hall, the three gates face the Buddha hall.'

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咄。

岳州乾明慧覺禪師

問。如何是乾明境。

師云。修竹四圍繞。凌松一帶寒。

僧曰。如何是境中人。

師云。手拈湘竹杖。目視楚山云。

僧曰。人境已蒙師指示。向上宗乘事若何。

師云。綠竹滿軒庭。微云生岳面。

問。寶劍未出匣時如何。

師云。冷光生。

僧曰。出匣后如何。

師云。猶嫌鈍。

問。如何是諸佛本源。

師云。野鶴連天叫。

僧曰。意旨如何。

師云。通宵徹夜聞。

問。如何是清凈法身。

師云。泥人合掌禮西方。

問。如何是佛。

師云。老僧不妄語。

師云。濛濛微雨。滴滴階墀。萬木正秋色。歸根葉落時。咦。清飆吹散斷山云。孤月遼天說向誰。參。

上堂云。寒風響。雁聲急。大啟圓通何不入。雪月交光冷相照。鷺鶿飛向蘆花立。休使空生雙淚泣。

上堂云。內視於心。心無其心。外視於形。形無其形。遠視於物。物無其物。良久。云。三際求心心不得。元來祇遮古今人。咄。

上堂云。三界無家此個人。十方周遍露全身。有時對面難尋覓。忽爾相逢又卻親。若要親。山河大地絕纖塵。久立。

上堂。拈拄杖云

【現代漢語翻譯】 現代漢語譯本 咄（語氣詞，無實義）。

岳州乾明慧覺禪師

問：如何是乾明境？（乾明境：指乾明慧覺禪師所處的環境或禪境）

師云：修竹四圍繞，凌松一帶寒。

僧曰：如何是境中人？

師云：手拈湘竹杖，目視楚山云。

僧曰：人境已蒙師指示，向上宗乘事若何？（宗乘：佛教宗派的教義和修行方法）

師云：綠竹滿軒庭，微云生岳面。

問：寶劍未出匣時如何？

師云：冷光生。

僧曰：出匣后如何？

師云：猶嫌鈍。

問：如何是諸佛本源？

師云：野鶴連天叫。

僧曰：意旨如何？

師云：通宵徹夜聞。

問：如何是清凈法身？（清凈法身：佛的三身之一，指佛的真如自性）

師云：泥人合掌禮西方。

問：如何是佛？

師云：老僧不妄語。

師云：濛濛微雨，滴滴階墀。萬木正秋色，歸根葉落時。咦！清飆吹散斷山云，孤月遼天說向誰？參。

上堂云：寒風響，雁聲急。大啟圓通何不入？（圓通：佛教用語，指融會貫通，無所障礙的智慧）雪月交光冷相照，鷺鶿飛向蘆花立。休使空生雙淚泣。（空生：指須菩提，佛陀的弟子，以解空第一著稱）

上堂云：內視於心，心無其心。外視於形，形無其形。遠視於物，物無其物。良久。云：三際求心心不得，元來祇遮古今人。咄。

上堂云：三界無家此個人，十方周遍露全身。（三界：佛教指欲界、色界、無色界）有時對面難尋覓，忽爾相逢又卻親。若要親，山河大地絕纖塵。久立。

上堂。拈拄杖云

【English Translation】 English version Tut!

Zen Master Huijue of Qianming Temple in Yuezhou

Question: What is the realm of Qianming? (Qianming realm: refers to the environment or Zen state where Zen Master Huijue of Qianming is located)

The Master said: 'Slender bamboos surround it on all sides, towering pines bring a belt of coldness.'

Monk said: What is the person within the realm?

The Master said: 'Holding a Xiang bamboo staff in hand, eyes gazing at the clouds over the Chu mountains.'

Monk said: The person and the realm have already been instructed by the Master. What about the matter of the higher vehicle of the sect? (Sectarian vehicle: the doctrines and practices of Buddhist sects)

The Master said: 'Green bamboos fill the courtyard, faint clouds rise on the face of Yue.'

Question: What is it like when the precious sword has not yet left its scabbard?

The Master said: 'A cold light arises.'

Monk said: What is it like after it leaves the scabbard?

The Master said: 'Still regretting its dullness.'

Question: What is the original source of all Buddhas?

The Master said: 'A wild crane cries, connecting with the sky.'

Monk said: What is the meaning of this?

The Master said: 'Heard throughout the night.'

Question: What is the pure Dharma body? (Pure Dharma body: one of the three bodies of the Buddha, referring to the Buddha's true suchness nature)

The Master said: 'A clay figure, with palms together, pays homage to the West.'

Question: What is Buddha?

The Master said: 'This old monk does not speak falsely.'

The Master said: 'Drizzling rain, drops on the steps. All trees are in autumn colors, leaves falling to return to their roots. Alas! A clear gale blows away the clouds over the broken mountains, to whom does the lonely moon in the vast sky speak? Meditate.'

Ascending the hall, he said: 'Cold wind howls, the sound of geese is urgent. Why not enter the greatly opened perfect penetration? (Perfect penetration: a Buddhist term, referring to wisdom that is thoroughly understood and unobstructed) Snow and moon reflect each other with cold light, egrets fly towards the reed flowers and stand. Do not let Subhuti weep with tears. (Subhuti: a disciple of the Buddha, known for being the foremost in understanding emptiness)'

Ascending the hall, he said: 'Look inward at the mind, the mind has no mind. Look outward at the form, the form has no form. Look afar at things, things have no things.' After a long pause, he said: 'Seeking the mind in the three times, the mind cannot be found, originally just obstructing people of the past and present. Tut!'

Ascending the hall, he said: 'This person has no home in the three realms, the whole body is revealed, pervading the ten directions. (Three realms: In Buddhism, refers to the desire realm, the form realm, and the formless realm) Sometimes difficult to find when face to face, suddenly meeting again, yet intimate. If you want intimacy, mountains, rivers, and the great earth are free from the slightest dust.' Standing for a long time.

Ascending the hall. Raising the staff, he said

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。諸禪德會么。山僧兩手分付與你諸人。尚不能會。放下拄杖。云。吽。吽。驢年夢見。參。

處州法海禪院世長禪師

問。法身三種病．二種光。如何透得。

師云。𦘕地為牢。

僧曰。和尚透得也。

師云。退身無路。

僧曰。自起自倒。

師云。腦門著地。

問。如何是諸法實相。

師云。更舉一遍。

僧曰。三世諸佛吐不出。六代祖師吞不下。

師云。言猶在耳。

師云。城市喧繁。空山寂靜。雖然如是。動靜一如。彼我不二。四時輪轉。物理湛然。夏不去而冬自來。風不寒而冰自冷。今也古也。不假絲毫。誰少誰多。身無二用。諸禪德。既是身無二用。為甚麼龍女現十八變。君不見弄潮須是弄潮人。卓拄杖。下座。

筠州米山崇仙禪師

上堂。顧視大眾云。山河大地被山僧撮來。搗羅為末。煉蜜為丸。以淡薑湯吞卻了也。何處更有一絲毫。若道是有。即為謗法。諸人到遮里。合作么生話會。良久云。參。

蘇州寶華妙覺顯禪師

問。機輪曾未轉。轉處實能幽。如何是轉處實能幽。

師云。白雲繞空谷。清風拂太虛。

僧曰。意旨如何。

師云。劫火洞然毫末盡。青山依舊白雲中。

【現代漢語翻譯】 現代漢語譯本：各位禪者，明白了嗎？我將這些都交給你們，尚且不能領會。放下拄杖，說：『吽！吽！』（擬聲詞，表示斷喝）驢年才能夢見！參！（參禪）

處州法海禪院世長禪師

問：法身（Dharmakaya，佛的法性之身）有三種病、兩種光，如何才能透徹理解？

禪師說：畫地為牢（比喻自設困境）。

僧人說：和尚您透徹理解了嗎？

禪師說：退身無路（沒有退路）。

僧人說：自起自倒（自己站起來，自己跌倒）。

禪師說：腦門著地（比喻徹底失敗）。

問：如何是諸法實相（the true nature of all phenomena）？

禪師說：再說一遍。

僧人說：三世諸佛（past, present, and future Buddhas）吐不出，六代祖師吞不下。

禪師說：言猶在耳（話還在耳邊）。

禪師說：城市喧囂繁華，空山寂靜無聲。雖然如此，動與靜是一樣的，彼與此沒有分別。四季輪轉，萬物本性湛然。夏天去了，冬天自然到來；風不寒冷，冰自然寒冷。現在也好，過去也好，不假借絲毫外力。誰少誰多呢？身體沒有兩種用途。各位禪者，既然身體沒有兩種用途，為什麼龍女（Naga maiden）能顯現十八變？你們沒聽說過嗎？弄潮必須是弄潮人。（比喻要精通才能勝任）」說完，拄著拄杖，走下禪座。

筠州米山崇仙禪師

上堂說法，環顧大眾說：山河大地被我拿來，搗碎成末，用蜂蜜做成丸，用淡薑湯吞下去了。哪裡還有一絲一毫？如果說有，那就是謗法（slandering the Dharma）。各位到這裡，應該如何理解？』良久，說：『參！（參禪）』

蘇州寶華妙覺顯禪師

問：機輪（the turning wheel of Dharma）未曾轉動時，轉動之處實在幽深。如何是轉動之處實在幽深？

禪師說：白雲環繞空曠的山谷，清風拂過廣闊的天空。

僧人說：意旨如何？

禪師說：即使劫火（apocalyptic fire）洞然，將一切燒成灰燼，青山依舊在白雲之中。

【English Translation】 English version: Do all you Zen practitioners understand? I have given you all this with both hands, yet you still cannot comprehend. (The master) put down his staff and said, 'Hum! Hum!' (onomatopoeia, expressing a sharp shout) You'll only dream of it in the year of the donkey! Meditate!

Chan Master Shichang of Fahaichan Monastery in Chuzhou

Question: The Dharmakaya (法身, the Dharma body of the Buddha) has three illnesses and two kinds of light. How can one penetrate them?

The Master said: Drawing a circle on the ground as a prison (implying creating one's own limitations).

The monk said: Has the Master penetrated them?

The Master said: No way to retreat (no way to turn back).

The monk said: Rising and falling on one's own (getting up and falling down by oneself).

The Master said: Forehead hitting the ground (utter failure).

Question: What is the true nature of all phenomena (諸法實相)?

The Master said: Say it again.

The monk said: The Buddhas of the three times (三世諸佛, past, present, and future Buddhas) cannot spit it out, and the six generations of patriarchs cannot swallow it.

The Master said: The words are still in your ears.

The Master said: Cities are noisy and bustling, empty mountains are silent and still. Although this is so, movement and stillness are the same, this and that are not different. The four seasons revolve, and the nature of things is clear and still. Summer goes without being chased away, and winter comes on its own. The wind is not cold, but the ice is naturally cold. Whether it is now or in the past, it does not rely on the slightest external force. Who has less, who has more? The body has no two uses. All you Zen practitioners, since the body has no two uses, why can the Naga maiden (龍女) manifest eighteen transformations? Haven't you heard? One must be a tide player to play with the tide (比喻要精通才能勝任)." After saying this, he leaned on his staff and stepped down from the seat.

Chan Master Chongxian of Mishan Mountain in Yunzhou

Ascending the Dharma hall, he looked around at the assembly and said: 'The mountains, rivers, and earth have been taken by this old monk, ground into powder, made into pills with honey, and swallowed with light ginger soup. Where is there even a trace left? If you say there is, that is slandering the Dharma (謗法). When you arrive here, how should you understand it?' After a long pause, he said: 'Meditate! (參)'

Chan Master Xian of Baohua Miaojue Monastery in Suzhou

Question: Before the turning wheel (機輪, the turning wheel of Dharma) has turned, the place where it turns is truly profound. What is the place where it turns that is truly profound?

The Master said: White clouds surround the empty valley, and a clear breeze brushes the vast sky.

The monk said: What is the meaning?

The Master said: Even if the fire of the kalpa (劫火, apocalyptic fire) blazes and burns everything to ashes, the green mountains remain in the white clouds.

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問。如何是祖師西來意。

師云。霜風落林葉。

僧曰。霜風落林葉。意旨何如。

師云。逢春又卻生。

問。久雨不晴時如何。

師云。綠毛龜出水。

僧曰。晴后如何。

師云。得縮頭時須縮頭。

師顧視大眾云。日如箭。月如梭。靈源本來瑩凈。何須特地揩磨。如今要得無餘事。學取城東黑老婆。參。

上堂云。我眼本正。因師故邪。毗耶城老亦周遮。浮雲收碧落兮自寬廓。黑豆逢水土兮自生芽。恁么會得。也好與三十棒。

上堂云。涼飆生后夜。萬木盡驚秋。金風碎剪白雲浮。莫問韶陽端的處。姮娥新琢玉為鉤。

明州岳林元亨禪師

上堂云。云依依。日遲遲。柳開河岸。花發高枝。靈云今日向什麼處安身立命。驀拈拄杖云。看看。莫顢頇。久參高士。舉目知歸。晚進之流。新羅國里。珍重。

安州九嵕山圓明著禪師

問。大藏教中還有奇特事也無。

師云。有。

僧曰。如何則是。

師曰。展軸光千界。開函萬國春。

問。作家不啐啄。啐啄不作家。學人上來。請師作家相見。

師云。袖裡青蛇吼。

僧曰。學人不會。

師云。腦後冷光生。

僧曰。

【現代漢語翻譯】 現代漢語譯本 問：什麼是祖師西來意？（Bodhidharma's intention in coming from the West） 師父說：霜風吹落林中葉。 僧人問：霜風吹落林中葉，這意旨是什麼？ 師父說：遇到春天又會生長。 問：久雨不晴的時候怎麼樣？ 師父說：綠毛龜從水中出來。 僧人問：晴天以後怎麼樣？ 師父說：應該縮頭的時候就要縮頭。 師父環顧大眾說：時間如箭，歲月如梭。自性本來光明潔凈，何必特意去擦拭磨練？如今想要沒事，就學城東的黑老婆。參！ 上堂開示說：我的眼睛本來是正的，因為老師的緣故才變得不正。毗耶城（Vaisali）的老人也考慮周全。浮雲消散，碧空萬里，自然寬廣。黑豆遇到水土，自然發芽。如果這樣理解了，也好給你三十棒。 上堂開示說：涼風在深夜產生，萬木都驚覺秋天的到來。金色的風剪碎了漂浮的白雲。不要問韶陽（Shaoyang）究竟在哪裡，是嫦娥（Chang'e）新雕琢的玉鉤。 明州岳林元亨禪師 上堂開示說：雲彩依依不捨，太陽遲遲不落。柳樹在河岸邊開放，鮮花在高高的樹枝上綻放。靈云（Lingyun）今天要在什麼地方安身立命呢？隨即拿起拄杖說：看看，不要馬虎。久參的高士，舉目就知道歸處。晚輩之流，就像新羅國（Silla）里的人一樣。珍重！ 安州九嵕山圓明著禪師 問：大藏經（Tripiṭaka）中還有奇特的事情嗎？ 師父說：有。 僧人問：什麼是奇特的事情？ 師父說：展開經卷，光明照耀千界；打開經函，萬國都充滿春意。 問：作家不啐啄（The master does not peck at the egg），啐啄不作家（The one who pecks at the egg is not the master）。學人前來，請師父以作家的身份相見。 師父說：袖子里青蛇吼叫。 僧人說：學人不能領會。 師父說：腦後閃現冷光。 僧人說：

【English Translation】 English version Question: What is the meaning of Bodhidharma's (祖師, patriarch) coming from the West (西來意, the intention of coming from the West)? The master said: Frosty wind blows down the leaves in the forest. The monk asked: The frosty wind blows down the leaves in the forest, what is the meaning of this? The master said: When spring comes, they will grow again. Question: What about when it rains for a long time and doesn't clear up? The master said: A green-haired turtle comes out of the water. The monk asked: What about after it clears up? The master said: When it's time to retract your head, you must retract your head. The master looked around at the assembly and said: Time is like an arrow, and the years are like a shuttle. The spiritual source is originally bright and pure, why bother to specially wipe and polish it? If you want to have nothing to do now, learn from the old black woman in the east of the city. Meditate on this! Ascending the Dharma hall, he said: My eyes were originally straight, but they became crooked because of the teacher. The old man in Vaisali (毗耶城) is also thoughtful. The floating clouds dissipate, and the blue sky is vast and naturally broad. Black beans encounter water and soil, and they naturally sprout. If you understand it this way, it's good to give you thirty blows. Ascending the Dharma hall, he said: A cool breeze arises in the late night, and all the trees are startled by the arrival of autumn. The golden wind cuts and shreds the floating white clouds. Don't ask where Shaoyang (韶陽) really is, it is Chang'e's (姮娥) newly carved jade hook. Zen Master Yuanheng of Yuelin Temple in Mingzhou Ascending the Dharma hall, he said: The clouds linger, the sun is slow to set. Willows bloom on the riverbank, and flowers bloom on high branches. Where will Lingyun (靈云) settle down and establish his life today? Suddenly picking up his staff, he said: Look, don't be careless. Those who have long practiced, know where to return at a glance. The later generations are like people in Silla (新羅國). Treasure this! Zen Master Yuanmingzhe of Jiuzong Mountain in Anzhou Question: Are there any peculiar things in the Tripiṭaka (大藏經)? The master said: Yes. The monk asked: What are they? The master said: Unfold the scroll, and the light illuminates a thousand worlds; open the case, and ten thousand countries are filled with spring. Question: The author does not peck at the egg (作家不啐啄), the one who pecks at the egg is not the author (啐啄不作家). The student has come, please meet the master as an author. The master said: A green snake roars in the sleeve. The monk said: The student does not understand. The master said: A cold light arises behind the head. The monk said:

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錯。

師云。識甚痛癢。

師云。煙凝葦岸。黃葉飄空。燕去雁來。古今常定。說生說滅。未為極則之談。遣有排空。豈是格外之語。黃梅半夜。少室九年。直顯真機。更無別理。所以道。直截根源佛所印。摘葉尋枝我不能。敢問諸人。作么生會個直顯真機底道理。良久云。參。

上堂云。云起高峰。水流澗下。喬松煙鎖。古檜風生。且道衲僧分上成得什麼邊事。良久。云。孫賓門下。切忌鉆龜。

廬州澄慧善珂禪師

問。如何是澄惠境。

師云。千里清風歸野外。一輪明月上波心。

僧曰。如何是境中人。

師云。肩橫楖𣗖。目視煙霄。

僧曰。如何是向上事。

師云。葛藤得也未。

師云。若論此事。高超三界。獨步大方。截生死流。踞涅槃岸。演無上法。使靈苗異葉。處處騰芳。鸞鳳麒麟。聲聲相應。可謂將此身心奉塵剎。是則名為報佛恩。諸高德。如斯舉唱。未免周遮。若是出格道流。且待別相見。參。

蘇州寶華山悟本慶禪師

問。久居巖谷即不問。入廛垂手事如何。

師云。弄花香滿手。穿竹粉盈衣。

僧曰。便是為人處也。

師云。兩眼已隨青嶂合。雙眉猶帶野花顰。僧出衆。提起坐具。師便喝

【現代漢語翻譯】 現代漢語譯本 師父說：『知道什麼是痛癢嗎？』 師父說：『煙霧凝結在蘆葦岸邊，黃葉飄落空中，燕子離去大雁飛來，這些都是自古至今恒常不變的景象。』談論生滅，還不是最究竟的說法。捨棄有，排斥空，難道是特別的言語嗎？黃梅半夜傳法，少室山九年面壁，直接顯露了真實的機要，再沒有其他的道理。所以說，『直截根源，是佛所印證的；摘葉尋枝，我做不來。』敢問各位，如何領會這直顯真機的道理？』良久，說：『參！』 師父上堂說法：『雲彩從高峰升起，水流向山澗之下，高大的松樹被煙霧籠罩，古老的檜樹因風而發出聲響。』且說各位衲僧（nà sēng，指僧人）的本分上能成就什麼事？』良久，說：『孫臏（Sūn Bìn，中國戰國時期軍事家）門下，切忌鉆龜取火。』 廬州（Lúzhōu，今安徽合肥）澄慧善珂（Chéng Huì Shàn Kē）禪師 問：『什麼是澄慧境？』 師父說：『千里清風吹向曠野之外，一輪明月升上水波之心。』 僧人說：『什麼是境中人？』 師父說：『肩上橫著楖𣗖（zhì lì，一種手杖），眼睛看著煙霧繚繞的天空。』 僧人說：『什麼是向上之事？』 師父說：『葛藤（géténg，比喻糾纏不清的世事）解開了嗎？』 師父說：『如果談論這件事，它高超於三界（sān jiè，佛教指欲界、色界、無色界），獨自走在大方（dà fāng，指廣闊的地方）。截斷生死之流，佔據涅槃（niè pán，佛教指寂滅的境界）之岸，演說無上的佛法，使靈妙的苗和奇異的葉，處處散發芬芳。鸞鳳和麒麟，聲聲相應。』可以說是『將此身心奉獻給無盡的剎土（chà tǔ，佛土），這才能報答佛的恩德。』各位高德之人，像這樣舉唱，未免還是有所遮掩。如果是出格的道流，且等待我們另外相見。參！』 蘇州（Sūzhōu，中國城市）寶華山（Bǎohuá shān）悟本慶（Wù Běn Qìng）禪師 問：『長久居住在巖石山谷就不問了，進入塵世垂手度化眾生這件事如何呢？』 師父說：『玩弄花朵，香氣沾滿雙手；穿過竹林，花粉盈滿衣裳。』 僧人說：『這就是為人處世的方法嗎？』 師父說：『兩眼已經隨著青色的山峰融合在一起，雙眉還帶著野花的愁容。』僧人從人群中走出，提起坐具，師父便喝斥。

【English Translation】 English version The Master said, 'Do you know what pain and itching are?' The Master said, 'Smoke congeals on the reed banks, yellow leaves flutter in the sky, swallows leave and geese arrive. These are constant and unchanging from ancient times to the present. Talking about birth and death is not the ultimate discourse. Rejecting existence and excluding emptiness, are these extraordinary words? The transmission of Dharma in Huangmei (Huángméi, a place in China) at midnight, and the nine years of facing the wall in Shaoshi (Shàoshì, a mountain in China), directly reveal the true essence, and there is no other principle. Therefore, it is said, 'Directly cutting off the root source is what the Buddha (Buddha) certified; I cannot pick leaves and search for branches.' I dare to ask everyone, how do you understand the principle of directly revealing the true essence?' After a long pause, he said, 'Chān! (參，Zen practice)' The Master ascended the hall and said, 'Clouds rise from the high peaks, water flows down to the mountain streams, tall pines are locked in smoke, and ancient cypresses generate wind. 'Tell me, what can be accomplished in the part of you monks?' After a long pause, he said, 'Under the tutelage of Sun Bin (Sūn Bìn, a military strategist in the Warring States period of China), it is strictly forbidden to drill tortoises for fire.' Zen Master Cheng Hui Shan Ke (Chéng Huì Shàn Kē) of Luzhou (Lúzhōu, now Hefei, Anhui) Asked, 'What is the realm of Cheng Hui?' The Master said, 'A thousand miles of clear wind returns to the wilderness, and a round of bright moon rises to the heart of the waves.' The monk said, 'What is the person in the realm?' The Master said, 'Shoulders across the zhili (zhì lì, a kind of cane), eyes looking at the smoky sky.' The monk said, 'What is the matter of upward progress?' The Master said, 'Have you untied the tangle of kudzu (géténg, a metaphor for entangled worldly affairs)?' The Master said, 'If we talk about this matter, it transcends the Three Realms (sān jiè, in Buddhism, the desire realm, the form realm, and the formless realm), and walks alone in the vast expanse (dà fāng, refers to a vast place). Cutting off the stream of birth and death, occupying the shore of Nirvana (niè pán, in Buddhism, the state of extinction), expounding the supreme Dharma, so that spiritual seedlings and exotic leaves spread fragrance everywhere. Luan birds and phoenixes, and unicorns, respond to each other in every sound.' It can be said that 'dedicating this body and mind to the endless Buddha lands (chà tǔ, Buddha lands) is to repay the Buddha's kindness.' All you virtuous ones, such chanting is inevitably still veiled. If you are an extraordinary Daoist, then wait for us to meet again. Chān! (參，Zen practice)' Zen Master Wu Ben Qing (Wù Běn Qìng) of Baohua Mountain (Bǎohuá shān) in Suzhou (Sūzhōu, a city in China) Asked, 'I won't ask about living in rocky valleys for a long time, how about entering the world and letting your hands down to transform sentient beings?' The Master said, 'Playing with flowers, the fragrance fills your hands; passing through the bamboo forest, the pollen fills your clothes.' The monk said, 'Is this the way to behave in the world?' The Master said, 'Both eyes have merged with the green peaks, and the eyebrows still carry the sorrow of wild flowers.' The monk came out of the crowd and raised his seat, and the Master scolded him.

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。僧亦喝。師又喝。僧禮拜。師便打。

問。休去．歇去．古廟香爐去。未審意旨如何。

師云。有耳鐵牛穿半夜。無條石馬走春風。

僧曰。莫便是為人處也無。

師云。風急浪開魚自現。金鱗透入碧波中。

師顧視云。看看。桃花亂落如紅雨。風撼梨花白雪香。鶯囀玉琴細。柳垂金線長。古佛家風在。頭頭示顯揚。恁么說話。也是事隨物運。法逐時遷。若是格外頓根。不幹文墨。直見自心。大用繁興。無非佛事。良久。云。大眾。參堂去。

饒州蜜巖凈土院惠旻禪師

上堂云。道無動靜。法本隨緣。立處皆真。隨方作主。在天地則覆載。在日月則照臨。在君臣則移風易俗。在釋氏則興慈運悲。且道衲僧分上又作么生。良久。云。欲言言不及。林下好商量。參。

廬州澄慧院冕禪師

問。如何是澄慧境。

師云。前臨金㪷城。后枕藏舟浦。

僧曰。如何是境中人。

師云。歡愁語盡江山窄。名利忘來天地寬。

師云。萬法摐然。何須自昧。大眾還見么。風高凜冽正嚴凝。瑞氣祥光滿寺庭。祖令已行高著眼。寒光爍爍射文星。久立。

潭州石霜崇勝寺能禪師

問。知師久蘊囊中寶。今日當場略借看。

師云。兩

【現代漢語翻譯】 僧人也喝了一聲。禪師又喝了一聲。僧人禮拜。禪師就打了他。

僧人問：『休去、歇去、古廟香爐去，未審意旨如何？』（請問這句話的意旨是什麼？）

禪師說：『有耳鐵牛穿半夜，無條石馬走春風。』（有耳朵的鐵牛在半夜穿行，沒有韁繩的石馬在春風中奔跑。）

僧人說：『莫便是為人處也無？』（莫非這就是為人處世的道理嗎？）

禪師說：『風急浪開魚自現，金鱗透入碧波中。』（風急浪高，魚兒自然顯現，金色的鱗片穿透碧綠的波浪。）

禪師環顧四周說：『看看，桃花亂落如紅雨，風撼梨花白雪香。鶯囀玉琴細，柳垂金線長。古佛家風在，頭頭示顯揚。』（看看，桃花紛紛飄落像紅色的雨，風吹動梨花散發著白雪般的清香。黃鶯鳴叫，像彈奏精細的玉琴，柳枝低垂，像長長的金色絲線。古佛的家風依然存在，處處都在顯示和發揚。）『恁么說話，也是事隨物運，法逐時遷。若是格外頓根，不幹文墨，直見自心，大用繁興，無非佛事。』（這樣說話，也是事物隨著外物而運轉，佛法隨著時代而變遷。如果是格外有頓悟根性的人，就不需要文字，直接見到自己的本心，巨大的作用蓬勃興起，無一不是佛事。）

良久，說：『大眾，參堂去。』（過了一會兒，說：『各位，去禪堂參禪吧。』）

饒州蜜巖凈土院惠旻禪師

上堂說法：『道無動靜，法本隨緣。立處皆真，隨方作主。在天地則覆載，在日月則照臨，在君臣則移風易俗，在釋氏則興慈運悲。』（『道』沒有動靜，『法』本來就隨著因緣而變化。所站之處皆是真實，隨著所處的地方而成為主人。在天地間就覆蓋承載，在日月間就照耀普臨，在君臣之間就移風易俗，在釋迦牟尼佛這裡就興起慈悲之心。）『且道衲僧分上又作么生？』（那麼，在出家僧人的份上又該如何呢？）

良久，說：『欲言言不及，林下好商量。參。』（過了一會兒，說：『想要說卻說不出來，在林下好好商量吧。參禪！』）

廬州澄慧院冕禪師

僧人問：『如何是澄慧境？』（什麼是澄慧的境界？）

禪師說：『前臨金㪷城，后枕藏舟浦。』（前面是金㪷城，後面是藏舟浦。）

僧人說：『如何是境中人？』（什麼是境界中的人？）

禪師說：『歡愁語盡江山窄，名利忘來天地寬。』（歡樂和憂愁都說盡了，就覺得江山狹窄；名利都忘記了，就覺得天地寬廣。）

禪師說：『萬法摐然，何須自昧？大眾還見么？風高凜冽正嚴凝，瑞氣祥光滿寺庭。祖令已行高著眼，寒光爍爍射文星。』（萬法顯明昭著，何必自己矇蔽呢？各位看到了嗎？風高寒冷，正是一片肅穆凝重，吉祥的瑞氣和光芒充滿寺院。祖師的命令已經施行，要高瞻遠矚，寒光閃爍，照耀著文星。）

久立。

潭州石霜崇勝寺能禪師

僧人問：『知師久蘊囊中寶，今日當場略借看。』（知道禪師您一直蘊藏著囊中的寶貝，今天能否在此借來稍微看看？）

禪師說：『兩』

【English Translation】 The monk also shouted. The master shouted again. The monk bowed. The master then hit him.

A monk asked: '』Ceasing, resting, leaving the ancient temple incense burner, what is the meaning of this?' (休去．歇去．古廟香爐去)

The master said: 'An iron ox with ears pierces the midnight, a stone horse without reins runs in the spring breeze.' (有耳鐵牛穿半夜。無條石馬走春風。)

The monk said: 'Could this be the way to deal with people?' (莫便是為人處也無。)

The master said: 'When the wind is strong and the waves open, the fish appear naturally; golden scales penetrate the green waves.' (風急浪開魚自現。金鱗透入碧波中。)

The master looked around and said: 'Look, peach blossoms fall in disarray like red rain, the wind shakes pear blossoms with the fragrance of white snow. The oriole sings like playing a delicate jade zither, the willow hangs long golden threads. The ancient Buddha's family tradition is here, showing and manifesting everywhere.' (看看。桃花亂落如紅雨。風撼梨花白雪香。鶯囀玉琴細。柳垂金線長。古佛家風在。頭頭示顯揚。) 'Speaking like this is also that things move with objects, and the Dharma changes with time. If one has an extraordinary sudden root, it does not depend on writing, directly seeing one's own mind, great functions flourish, and there is nothing that is not a Buddha-matter.' (恁么說話。也是事隨物運。法逐時遷。若是格外頓根。不幹文墨。直見自心。大用繁興。無非佛事。)

After a long while, he said: 'Everyone, go to the meditation hall.' (大眾。參堂去。)

Zen Master Huimin of Miyan Pure Land Temple in Raozhou

Ascending the hall, he said: 'The Dao has no movement or stillness, the Dharma originally follows conditions. Wherever you stand is true, be the master wherever you are. In heaven and earth, it covers and carries; in the sun and moon, it illuminates; in rulers and ministers, it changes customs; in Shakyamuni, it arouses compassion.' (道無動靜。法本隨緣。立處皆真。隨方作主。在天地則覆載。在日月則照臨。在君臣則移風易俗。在釋氏則興慈運悲。) 'Then what about the share of a mendicant monk?' (且道衲僧分上又作么生？)

After a long while, he said: 'Wanting to speak, words fall short; it is good to discuss under the trees. Meditate!' (欲言言不及。林下好商量。參。)

Zen Master Mian of Chenghui Temple in Luzhou

A monk asked: 'What is the realm of Chenghui?' (如何是澄慧境？)

The master said: 'In front is Jin㪷 City, behind is Cangzhou Port.' (前臨金㪷城。后枕藏舟浦。)

The monk said: 'What is the person in the realm?' (如何是境中人？)

The master said: 'When joy and sorrow are exhausted, the rivers and mountains are narrow; when fame and profit are forgotten, heaven and earth are wide.' (歡愁語盡江山窄。名利忘來天地寬。)

The master said: 'The myriad dharmas are clearly manifest, why obscure yourself? Do you all see it? The wind is high and cold, it is solemn and still, auspicious aura and light fill the temple courtyard. The ancestral decree has been carried out, look high, the cold light shines brightly on the literary stars.' (萬法摐然。何須自昧。大眾還見么。風高凜冽正嚴凝。瑞氣祥光滿寺庭。祖令已行高著眼。寒光爍爍射文星。)

Standing for a long time.

Zen Master Neng of Shishuang Chongsheng Temple in Tanzhou

A monk asked: 'Knowing that the master has long treasured the treasure in his bag, may I borrow it briefly today on the spot?' (知師久蘊囊中寶。今日當場略借看。)

The master said: 'Two'

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手分付。

僧曰。小出大遇。

師云。回眸子細看。

汀州同慶院自鑒禪師

上堂云。釋迦密印。不出乎心。達磨真機。豈離當體。于茲見得。暢快平生。更若紛紜。自家埋沒。雖然如是。七穿八穴一句又作么生。路逢死蛇莫打殺。無底籃子盛將歸。

荊南府萬壽院有琛禪師

問。上上之機。請師垂示。

師云。鐵牛哮吼。木馬嘶鳴。

僧曰。便恁么會時如何。

師云。未敢相許。

宣州寶勝永良禪師

問。道非物外。物外非道。如何是物外道。

師云。目前可驗。

僧曰。如何是道中人。

師云。對面同千里。

僧曰。向上更有事也無。

師云。勘破了也。

師乃云。大道舒光。十方周遍。及乞根源。了無所得。然雖如是。不出金峰窠里。到遮里。合作么生。良久。喝一喝。下座。

壽州六安文殊惟湛禪師

問。目前無法。意在目前時如何。

師云。看。

僧曰。片云生脫谷。孤鶴下遙天。

師云。莫錯認。

師乃云。春至花開。秋來葉落。法法見前。不須穿鑿。咄。

福州光化楚萇禪師

開堂日。示眾生。昔年靈山會上。黃面老人四十九年三百餘

【現代漢語翻譯】 現代漢語譯本 手分付。

僧人問：『小出大遇』是什麼意思？

禪師說：『回頭仔細看。』

汀州同慶院自鑒禪師

上堂開示說：『釋迦（Śākyamuni）的秘密印記，不離自心；達磨（Bodhidharma）的真實機鋒，豈離當下之體。於此見到，一生暢快。若再紛紜，自家埋沒。』雖然如此，『七穿八穴一句』又該如何理解？『路逢死蛇莫打殺，無底籃子盛將歸。』

荊南府萬壽院有琛禪師

問：『上上之機，請禪師開示。』

禪師說：『鐵牛哮吼，木馬嘶鳴。』

僧人問：『如果這樣理解，又該如何？』

禪師說：『不敢茍同。』

宣州寶勝永良禪師

問：『道不在事物之外，事物之外亦非道，如何是事物之外的道？』

禪師說：『目前即可驗證。』

僧人問：『如何是道中人？』

禪師說：『對面如同千里遠。』

僧人問：『向上還有更高深的事理嗎？』

禪師說：『已經看破了。』

禪師於是說：『大道舒展光明，十方周遍。追尋其根源，卻一無所得。』雖然如此，也不出金峰的窠臼。到了這裡，該如何行事？良久，喝一聲，下座。

壽州六安文殊惟湛禪師

問：『目前沒有法，意念卻在目前，這是什麼意思？』

禪師說：『看。』

僧人說：『片云生脫谷，孤鶴下遙天。』

禪師說：『不要錯認。』

禪師於是說：『春至花開，秋來葉落，法法顯現於前，不須穿鑿。』咄。

福州光化楚萇禪師

開堂之日，開示眾生：『昔年靈山會上，黃面老人四十九年三百餘...

【English Translation】 English version Hand it over.

A monk asked: 'What does 'small departure, great encounter' mean?'

The Master said: 'Turn your head and look closely.'

Chan Master Zijian of Tongqing Monastery in Tingzhou

Ascended the Dharma hall and said: 'Śākyamuni's secret seal does not go beyond the mind; Bodhidharma's true mechanism is not apart from the present entity. If you see this, your whole life will be joyful. If you are still confused, you will bury yourself.' Although this is so, how should we understand the phrase 'seven holes, eight holes'? 'If you meet a dead snake on the road, do not kill it; take it home in a bottomless basket.'

Chan Master Youchen of Wanshou Monastery in Jingnan Prefecture

Asked: 'The highest opportunity, please Master, show us.'

The Master said: 'The iron ox roars, the wooden horse neighs.'

The monk said: 'If I understand it this way, what then?'

The Master said: 'I dare not agree.'

Chan Master Yongliang of Baosheng Monastery in Xuanzhou

Asked: 'The Dao is not outside things, and outside things are not the Dao. What is the Dao outside things?'

The Master said: 'It can be verified right now.'

The monk said: 'What is a person in the Dao?'

The Master said: 'Facing each other, yet a thousand miles apart.'

The monk said: 'Is there anything more beyond this?'

The Master said: 'It has already been seen through.'

The Master then said: 'The Great Dao spreads light, pervading the ten directions. But when you seek its source, you find nothing.' Even so, it does not go beyond the nest of Jin Feng. When you arrive here, what should you do? After a long pause, he shouted and descended from the seat.

Chan Master Weizhan of Wenshu Monastery in Liu'an, Shouzhou

Asked: 'There is no Dharma before the eyes, but the intention is before the eyes. What does this mean?'

The Master said: 'Look.'

The monk said: 'A piece of cloud is born from a valley, a lone crane descends from the distant sky.'

The Master said: 'Do not mistake it.'

The Master then said: 'Spring arrives, flowers bloom; autumn comes, leaves fall. Every Dharma appears before you; there is no need to force it.' Tut!

Chan Master Chuchang of Guanghua Monastery in Fuzhou

On the day of opening the Dharma hall, he instructed the assembly: 'In the past, at the assembly on Vulture Peak, the yellow-faced old man for forty-nine years, three hundred and some...

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會。該羅不著底事。山僧今日普示諸人。良久云。依俙越國。彷彿楊州。

僧問。皇道與佛道相去幾何。

師云。但請知時。

僧曰。學人未曉玄言。

師云。雷鳴天鼓震。聖語敕文行。

僧曰。混然先天地。迥出希夷間。

師云。寰中日應萬機巧。海外風光一樣清。

僧曰。是一是二。

師云。俯為葛藤。

問。師唱誰家曲。宗風嗣阿誰。

師云。胡風扇漢。祖月耀梁。

僧曰。靈山印本。不用揩磨。

師云。也是欺我唐土兒孫。

僧曰。古今通途去也。

師云。路出千山。水分八字。乃云。非君所議以當宗乘。亦非寂寥徒為向上。何也。言無差別。句乃橫該。就馳言句。面目換了。是以參玄上士仍當薦取。方解異類。共物推移。若不如是。未免情存取捨。境緣好醜。迭遞更遷。威光失色。頭頭顯示。率爾嗟噓。於是從上賢者。為物之故。抑而為之。互為賓主。激揚斯旨。人天眼目。悟則為準。

上堂。顧視大眾。還相委悉么。良久。云。從來風辨。理冠真乘。不涉程途。非爾自然。人人己分。實乃無虧。個個英靈。奇特現矣。是以諸門互顯。捷應無私。以無私之妙體。返照朗然之無窮。思盡還源。不真何待。諸禪

【現代漢語翻譯】 現代漢語譯本： 不會。這與根本的真理無關。老衲今天向各位普示真理。停頓片刻，說道：『隱約可見越國的景象，彷彿置身於揚州。』

有僧人問道：『皇道與佛道相差多少？』

師父說：『只需知曉時機。』

僧人說：『弟子不明白這玄妙的言語。』

師父說：『雷鳴震動天鼓，聖人的話語和詔令通行天下。』

僧人說：『在天地開闢之前就已渾然存在，遠遠超出虛無縹緲的境界。』

師父說：『天下萬事都應和著太陽的執行而巧妙地發生，海外的風光也同樣清明。』

僧人說：『是一還是二？』

師父說：『俯就於葛藤（糾纏不清的境地）。』

（有人）問：『師父您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』

師父說：『胡人的風俗影響了漢人，祖師的智慧之月照耀著梁朝。』

僧人說：『靈山的印本，無需擦拭琢磨。』（靈山指釋迦牟尼佛說法的道場，印本指佛法。）

師父說：『這也是在欺騙我唐朝的子孫。』

僧人說：『這是古今通行的道路。』

師父說：『道路從千山萬壑中延伸出來，水流也分成了八字形。』於是說：『不是你們所能議論的，以此來擔當宗門的重任。也不是寂寞空虛，徒勞地追求向上。』為什麼呢？言語沒有差別，語句卻橫向涵蓋一切。一旦執著于言語語句，（本來的）面目就改變了。因此，參禪的上士仍然應當推薦選取（真理），才能理解不同種類的事物，共同隨著外物而轉移。如果不是這樣，就難免心中存有取捨，對境遇的好壞產生分別，（這些念頭）交替更迭，威光就會失去顏色。事事物物都顯示著（真理），卻隨便地嘆息。因此，從前的賢者，爲了眾生的緣故，壓抑自己而去做（種種方便）。互相作為賓主，激揚這個宗旨。這是人天（人道和天道）的眼目，領悟了就是準則。

上堂說法。環顧大眾，（你們）互相瞭解了嗎？停頓片刻，說道：『向來以辯才著稱，道理超越了真正的佛法。不涉及任何途徑，並非是你們自然而然就擁有的。人人都有自己的本分，實際上並沒有虧欠。個個都英明神靈，奇特地顯現出來。因此，各個法門互相顯現，快速應答而沒有偏私。』以沒有偏私的妙體，反照朗然的無窮。思慮窮盡，迴歸本源，不真實還等待什麼？各位禪師。

【English Translation】 English version: No. It doesn't concern the fundamental truth. This old monk today universally reveals the truth to everyone. After a pause, he said, 'Faintly visible is the scenery of Yue (ancient state in China), as if one were in Yangzhou.'

A monk asked, 'How far apart are the Royal Path and the Buddha Path?'

The Master said, 'Just know the time.'

The monk said, 'This disciple does not understand these profound words.'

The Master said, 'Thunder rumbles, shaking the heavenly drum; the Sage's words and imperial decrees are carried out.'

The monk said, 'Existing in a state of wholeness before heaven and earth, far beyond the realm of the subtle and elusive.'

The Master said, 'Within the world, the sun responds skillfully to myriad affairs; the scenery overseas is equally clear.'

The monk said, 'Is it one or two?'

The Master said, 'Condescending to entanglements (Ge Teng).' (Ge Teng means entanglements and complications)

(Someone) asked, 'Whose tune does the Master sing? Whose lineage of the Dharma do you inherit?'

The Master said, 'The customs of the Hu (non-Han people) influence the Han; the ancestral moon illuminates the Liang Dynasty.'

The monk said, 'The original imprint from Vulture Peak (Ling Shan), no need for wiping or polishing.' (Ling Shan refers to the place where Shakyamuni Buddha preached, and the imprint refers to the Dharma.)

The Master said, 'This is also deceiving the descendants of my Tang land.'

The monk said, 'It is the common path of ancient and modern times.'

The Master said, 'The road extends from thousands of mountains and valleys, and the water flows are divided into the shape of the character eight.' Then he said, 'It is not for you to discuss, using this to bear the responsibility of the sect. Nor is it lonely and empty, vainly pursuing upward.' Why? Words have no difference, but sentences encompass everything horizontally. Once attached to words and sentences, the (original) face changes. Therefore, advanced scholars of Chan (Zen) should still recommend selecting (the truth) in order to understand different kinds of things, and together move with external things. If it is not like this, it is inevitable that there will be preferences in the heart, and distinctions between good and bad circumstances, (these thoughts) alternate and change, and the majestic light will lose its color. Everything shows (the truth), but sighs casually. Therefore, the wise men of the past, for the sake of sentient beings, suppressed themselves to do (various expedient means). Acting as host and guest to each other, stirring up this purpose. This is the eye of humans and gods (the human and heavenly realms), and enlightenment is the standard.

Ascending the hall to preach. Looking around at the assembly, do (you) understand each other? After a pause, he said, 'Always known for eloquence, the truth surpasses the true Dharma. Not involving any path, it is not something you naturally possess. Everyone has their own duty, and in reality, there is no deficiency. Everyone is intelligent and divine, and wonderfully manifests. Therefore, each Dharma gate manifests each other, responding quickly without partiality.' With the wonderful body of impartiality, reflect the bright and infinite. Exhausting thoughts, returning to the source, if it is not true, what are you waiting for? All you Chan masters.

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德。還會么。久遠與么。今日如是。遵此法令。施行無畏。

建中靖國續燈錄卷第十六 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十七　　　［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十三世

東京法雲圓通禪師法嗣

江寧府蔣山太平興國寺惠炬禪師

諱良䇿。福州人也。比試圓頂。遊方參尋。首見六合孜禪師。微有發明。詣圓通禪師席下。頓釋疑滯。既蒙印證。為眾領袖。出世華藏。大揚祖意。次遷鐘山。左丞蔡公卞奏以章服．師名。

問。諸佛出世。普為群生。和尚出世。又且如何。

師云。拄杖未曾拈著。

僧曰。與么則人天獲利。

師云。好領前話。

僧曰。喏。喏。

師云。遮個衲僧猶較些子。

上堂云。秋風索寞。秋景蕭條。雁過長空。燕離大廈。遊方禪客。卜處安居。腰束輕囊。手𢹂短錫。水邊松際。去住無拘。雖然如是。忽有人問。作么生是行腳底事。明眼人前如何祇對。若是所得之者。萬一無疑。後學初心亦須子細。還會么。要知江上路。須問渡頭人。參。

上堂云。雪將殘。分外寒。向

【現代漢語翻譯】 德。還會么。久遠與么。今日如是。遵此法令。施行無畏。

建中靖國續燈錄卷第十六 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十七 ［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十三世

東京法雲圓通禪師法嗣

江寧府蔣山太平興國寺惠炬禪師

諱良䇿。福州人也。比試圓頂。遊方參尋。首見六合孜禪師。微有發明。詣圓通禪師席下。頓釋疑滯。既蒙印證。為眾領袖。出世華藏。大揚祖意。次遷鐘山。左丞蔡公卞奏以章服．師名。

問。諸佛出世。普為群生。和尚出世。又且如何。

師云。拄杖未曾拈著。

僧曰。與么則人天獲利。

師云。好領前話。

僧曰。喏。喏。

師云。遮個衲僧猶較些子。

上堂云。秋風索寞。秋景蕭條。雁過長空。燕離大廈。遊方禪客。卜處安居。腰束輕囊。手𢹂短錫。水邊松際。去住無拘。雖然如是。忽有人問。作么生是行腳底事。明眼人前如何祇對。若是所得之者。萬一無疑。後學初心亦須子細。還會么。要知江上路。須問渡頭人。參。

上堂云。雪將殘。分外寒。向

【English Translation】 De. Will you understand? Is it ancient? Is it like today? Follow these laws and decrees, and practice fearlessness.

Continued Records of the Lamp of Jianzhong Jingguo, Volume 16 Supplement to the Buddhist Canon, New Series, Volume 78, No. 1556, Continued Records of the Lamp of Jianzhong Jingguo

Continued Records of the Lamp of Jianzhong Jingguo, Volume 17 [Compiled by Song Ming]

Compiled by Wei Bai, Buddhist Country Zen Master (Your Servant), Abbot of Fayun Monastery in Tokyo

The Section on Responding to the Occasion

The Thirteenth Generation of Zen Master Xing Si (Xing Si of Qingyuan Mountain in Luling)

Lineage of Zen Master Yuantong (Yuantong) of Fayun Monastery in Tokyo

Zen Master Huiju (Huiju) of Taiping Xingguo Monastery in Jiangning Prefecture

His name was Liang Ce (Liang Ce). He was from Fuzhou. He was ordained after passing an examination. He traveled around seeking instruction. He first met Zen Master Liuhe Zi (Liuhe Zi), and had a slight awakening. He then went to Zen Master Yuantong's (Yuantong) seat, where he immediately resolved his doubts and hesitations. Having received his seal of approval, he became a leader of the assembly. He emerged into the world at Huazang (Huazang), greatly promoting the meaning of the Patriarchs. He then moved to Zhongshan (Zhongshan). The Vice Minister Cai Gong Bian (Cai Gong Bian) requested that he be granted robes and the title of Master.

Question: All Buddhas appear in the world to universally benefit sentient beings. What about the Abbot's (referring to the Zen Master) appearance in the world?

The Master said: 'I have not yet picked up my staff.'

The monk said: 'In that case, humans and gods will receive benefit.'

The Master said: 'Good, understand the previous words.'

The monk said: 'Yes, yes.'

The Master said: 'This mendicant monk is still somewhat better.'

The Master, ascending the Dharma hall, said: 'The autumn wind is desolate, the autumn scenery is bleak. Geese fly across the long sky, swallows leave the great mansion. Wandering Zen travelers choose a place to settle down. They tie light bags around their waists and carry short staffs in their hands. By the water's edge, among the pines, they are free to go and stay. Although it is like this, if someone suddenly asks, 'What is the matter of traveling on foot?' How should one respond before a discerning person? If one has attained it, there is no doubt. Beginners must also be careful. Do you understand? If you want to know the road on the river, you must ask the person at the ferry crossing.' Participate!

The Master, ascending the Dharma hall, said: 'The snow is about to melt, it is especially cold. Facing'

---

火容易。涉道艱難。好是和衣打睡。任佗日上欄干。祖師沒腰斷臂。吾徒莫作等閑。光陰荏苒。人事多端。遮邊淥水。那裡青山。難。難。百年三萬六千日。看看便見𩯭毛斑。山僧與么說話。拖泥滯水不少。然雖如是。養子方知父慈。

廬山開先心印禪師

諱智珣。饒州人也。䇿試得度。便慕宗風。參圓通禪師。發悟心要。頓息佗游。推為師表。請居合肥延昌。次遷開先。佛國禪師回奏簾賜章服。都尉張侯敦禮奏以心印師名。

問。和尚出世。將何為人。

師云。山形拄杖子。

僧曰。刁刀相似。魚魯參差。

師云。朝三千。暮八百。

問。趙州三等接人。未審和尚幾等接人。

師云。隨家豐儉。

僧曰。向上之機雖已曉。中下之根又若何。

師云。領取鉤頭意。莫認定盤星。

問。須菩提唱無說而顯道。未審和尚以何顯道。

師云。山僧口似鐵。

上堂云。擊鼓上來。大家覷見。法法現前。不勞鍛鍊。諸禪德。為什麼如此。彼彼大丈夫。為君通一線。

上堂云。動靜不禪。去來常定。萬派同源。海云自異。可謂心境一如。有何不可。然雖如是。且道衲僧分上還得也無。良久云。天臺楖𣗖木。南嶽萬歲藤。

上堂云。

【現代漢語翻譯】 現代漢語譯本：

火很容易點燃，但修行悟道之路卻充滿艱難。最好是和衣而睡，任憑太陽升起照到欄桿上。歷代祖師爲了求法，不惜斷臂求法，我們這些後輩弟子不要把它看作是平常的事情。時光飛逝，世事變幻無常。這邊是碧綠的江水，那邊是青翠的山巒。難啊！難啊！人生百年，不過三萬六千日，轉眼間就會看到鬢髮斑白。老僧我這樣說話，難免有拖泥帶水之嫌。雖然如此，養育了孩子才能體會到父母的慈愛。

廬山開先心印禪師

法名智珣（Zhi Xun），是饒州人。通過科舉考試獲得功名，卻仰慕禪宗的修行之風。參拜圓通禪師（Yuantong Chanshi），領悟了禪宗的心要，於是斷絕了其他的遊歷，被推舉為師表的榜樣。被邀請住持合肥延昌寺，後來又遷往開先寺。佛國禪師（Foguo Chanshi）回朝稟奏，皇帝賜予他章服。都尉張侯（Zhang Hou）恭敬地奏請賜予「心印師」的稱號。

問：和尚您出世弘法，將如何引導世人？

師說：山形的拄杖子。

僧人說：像刁刀一樣，魚和魯的字形容易混淆。

師說：早上三千，晚上八百。（意指變化無常）

問：趙州禪師有三等接引人的方法，不知道和尚您用哪一等方法接引人？

師說：根據各家的貧富情況而定。

僧人說：向上求道的機緣我已經明白了，那麼中下根器的人又該如何呢？

師說：領會鉤子的用意，不要只認準秤盤上的星。

問：須菩提（Xubuti）尊者提倡不說法而顯明佛道，不知道和尚您用什麼來顯明佛道？

師說：老僧我的嘴像鐵一樣。

上堂說法時說：擊鼓上來，讓大家看清楚。一切法都在眼前顯現，不需要費力去修煉。各位禪德，為什麼會這樣呢？因為有大人物為你們打通了這一線。

上堂說法時說：動與靜都不是禪，來與去都是常定的。萬條河流都同源，海上的雲彩卻各自不同。可以說是心境合一，有什麼不可以的呢？雖然如此，那麼各位衲僧又能得到什麼呢？（停頓良久）天臺山的粗糙木，南嶽山的萬年藤。

上堂說法時說：

【English Translation】 English version:

Fire is easy to ignite, but the path to enlightenment is full of difficulties. It is best to sleep with your clothes on, letting the sun rise and shine on the railing. The ancestral masters of the past, in order to seek the Dharma, did not hesitate to cut off their arms to seek the Dharma, and we, the later disciples, should not regard it as an ordinary matter. Time flies, and the affairs of the world are constantly changing. On this side is the green river, and on the other side are the green mountains. Difficult! Difficult! A hundred years of life is only thirty-six thousand days, and in the blink of an eye, you will see your temples turn gray. This old monk's words are inevitably verbose. Even so, only by raising children can one understand the kindness of parents.

Chan Master Xinyin (Heart Seal) of Kaixian Temple on Mount Lu

His Dharma name was Zhi Xun, and he was from Raozhou. He obtained fame through the imperial examination, but he admired the practice style of Zen Buddhism. He visited Zen Master Yuantong and realized the essence of Zen, so he cut off other travels and was recommended as a model of a teacher. He was invited to preside over Yanchang Temple in Hefei, and later moved to Kaixian Temple. Zen Master Foguo reported back to the court, and the emperor bestowed him with robes. Commandant Zhang respectfully requested the title of 'Heart Seal Master'.

Question: When the Abbot comes to this world to propagate the Dharma, how will he guide the people?

Master said: A mountain-shaped walking stick.

Monk said: Like a dagger, the shapes of the characters 'fish' and 'Lu' are easily confused.

Master said: Three thousand in the morning, eight hundred in the evening. (Meaning impermanence)

Question: Zen Master Zhaozhou has three methods of receiving people, I wonder which method does the Abbot use to receive people?

Master said: It depends on the wealth of each family.

Monk said: I have already understood the opportunity to seek the Tao upwards, so what about those with medium and low roots?

Master said: Understand the intention of the hook, don't just focus on the star on the scale pan.

Question: Venerable Subhuti advocated not speaking to reveal the Buddha's path, I wonder what does the Abbot use to reveal the Buddha's path?

Master said: This old monk's mouth is like iron.

When giving a Dharma talk in the hall, he said: Beat the drum and come up, let everyone see clearly. All Dharmas appear before your eyes, without the need for laborious cultivation. Fellow Chan practitioners, why is this so? Because there are great people who have opened up this line for you.

When giving a Dharma talk in the hall, he said: Movement and stillness are not Chan, coming and going are constant. All rivers have the same source, but the clouds at sea are different. It can be said that the mind and environment are one, what is impossible? Even so, what can you monks obtain? (Pauses for a long time) The rough wood of Mount Tiantai, the ten-thousand-year vine of Mount Nanyue.

When giving a Dharma talk in the hall, he said:

---

極目青天無片云。萬象森羅全體露。若也擬議更商量。終是翻成個路布。不煩久立。歸堂喫茶去。

上堂云。握須彌于掌內。鑒十方于目前。且道是什麼人分上事。所以雲門大師云。三藏聖教在汝舌頭上。微塵諸佛在汝腳跟下。不如悟去好。忽若筑著磕著。東西不辨。南北不分底。又作么生。良久。云。存得五湖明月在。不愁無處下金鉤。

上堂云。平旦寅。扶桑日出照何人。箇中未了奔南北。孰知大地一微塵。雖然如是。會得甚奇特。不會亦最親。

上堂云。一法不通。萬緣方透。山河無隔礙。靈光觸處明。且道眼為甚麼不見眉毛。只為住處大近。未免衲僧取笑。既不恁么。又作么生。缽盂無底尋常事。面無鼻孔笑殺人。

潭州道林廣慧寺寶琳禪師

蘇州人也。東禪院受具。少習經論。妙通精義。遂扣禪室。發明祖意。圓通禪師常所印可。大丞相王公安石亦深器重。出世廣德興教。次移池陽景德．廬山萬杉。潭師請居道林。學者歸仰。都尉張侯敦禮奏以章服。

問。德山棒．臨濟喝。未審和尚如何為人。

師云。總不恁么。

僧曰。又作么生。

師云。自領出去。僧便喝。

師云。遮聾漢。僧無語。

師云。非但患聾。亦乃患啞。

問

【現代漢語翻譯】 現代漢語譯本 極目青天，沒有一絲雲彩。宇宙萬象森然羅列，完全顯露。如果還要猜測、商量，終究是把真理變成了破布。不必久站，回禪堂喝茶去。

上堂說法：將須彌山（Sumeru Mountain，佛教宇宙觀中的中心山）握在掌中，在眼前照見十方世界。請問這是什麼人的本分事？所以雲門大師說：『三藏聖教就在你的舌頭上，微塵諸佛就在你的腳跟下。』不如領悟去好。如果撞著磕著，東西不辨，南北不分，又該怎麼辦？（停頓片刻）說：留得五湖明月在，不愁無處下金鉤。

上堂說法：清晨寅時，扶桑（Fusang，古代神話中的東方神樹，此處指太陽）日出照耀著誰？那些不明白其中道理的人奔走于南北，哪裡知道整個大地不過是一粒微塵。雖然如此，領會了就非常奇特，不領會也最親切。

上堂說法：一法不通，萬般因緣才能通透。山河沒有阻隔，靈光在任何地方都能顯現光明。請問眼睛為什麼看不見眉毛？只因爲住處太近，免不了被僧人取笑。既然不是這樣，又該怎樣？缽盂沒有底是尋常事，臉上沒有鼻孔笑死人。

潭州道林廣慧寺寶琳禪師

蘇州人。在東禪院受具足戒。年輕時學習經論，精通其中精義，於是參訪禪室，發明祖師禪意。圓通禪師常常認可他。大丞相王安石也非常器重他。出任廣德興教寺住持，之後移居池陽景德寺、廬山萬杉寺。潭州道林寺的僧人請他住持道林寺，學者們都歸附仰慕他。都尉張侯用章服來敦請他。

問：德山（Deshan，禪宗祖師）的棒，臨濟（Linji，禪宗祖師）的喝，不知道和尚您是如何對待學人的？

師說：我總不那樣做。

僧人問：那又該怎樣？

師說：自己領會出去。僧人便喝了一聲。

師說：你這聾漢。

僧人無語。

師說：不只是患了耳聾，還患了口啞。

問：

【English Translation】 English version Looking up at the blue sky, there isn't a single cloud. The myriad phenomena of the universe are completely revealed. If you still try to guess or deliberate, you'll only turn the truth into rags. No need to stand for long. Return to the hall and have some tea.

Entering the hall to preach: Holding Mount Sumeru (Sumeru Mountain, the central mountain in the Buddhist cosmology) in the palm of your hand, seeing the ten directions in front of your eyes. I ask, whose responsibility is this? Therefore, Great Master Yunmen said: 'The Tripitaka (Three Baskets, the collection of Buddhist scriptures) is on your tongue, and the Buddhas as numerous as dust particles are under your feet.' It's better to awaken to it. If you stumble and bump, unable to distinguish east from west, or north from south, what should you do? (Pausing for a moment) Saying: Keeping the bright moon of the Five Lakes, there's no worry about where to cast the golden hook.

Entering the hall to preach: At the dawn of Yin hour, who does the rising sun of Fusang (Fusang, a mythical tree in the east, here referring to the sun) illuminate? Those who don't understand the principle run around north and south, how do they know that the entire earth is just a speck of dust? Although it is like this, understanding it is very wonderful, not understanding it is also very intimate.

Entering the hall to preach: If one dharma (teaching, principle) is not understood, all conditions can be penetrated. Mountains and rivers have no barriers, and spiritual light shines everywhere. I ask, why can't the eyes see the eyebrows? Just because the dwelling place is too close, it's inevitable to be laughed at by monks. Since it's not like this, then what is it like? A bowl without a bottom is a common thing, a face without nostrils is laughable.

Chan Master Baolin of Daolin Guanghui Temple in Tanzhou

He was a native of Suzhou. He received the full precepts at Dongchan Temple. In his youth, he studied scriptures and treatises, mastering their essence. Then he visited Chan monasteries and elucidated the meaning of the Patriarchal Zen. Chan Master Yuantong often affirmed him. Grand Chancellor Wang Anshi also deeply valued him. He became the abbot of Guangde Xingjiao Temple, and later moved to Chiyang Jingde Temple and Lushan Wanshan Temple. The monks of Daolin Temple in Tanzhou invited him to be the abbot of Daolin Temple, and scholars all admired and followed him. Military Commissioner Zhang Hou respectfully requested him with ceremonial robes.

Question: Deshan's (Deshan, a Chan master) stick, Linji's (Linji, a Chan master) shout, I don't know how does the Master treat practitioners?

The Master said: I don't do it that way at all.

The monk asked: Then what should be done?

The Master said: Understand it yourself and go out. The monk then shouted.

The Master said: You deaf man.

The monk was speechless.

The Master said: Not only are you deaf, but you are also mute.

Question:

---

。淺聞深悟。深聞不悟。雲門道了。和尚作么生。

師云。頭戴天。腳踏地。

僧曰。學人未曉。

師云。有口不可閑卻。

僧曰。若然者。饑來吃飯困來眠。

師云。不妨會得好。

師云。揚眉瞬目。不當宗乘。舉古提今。殘羹餿飯。一棒一喝。未稱衲僧。踞坐思量。傍觀者丑。且道作么生是衲僧本分事。常憶江南三月里。鷓鴣啼處百花香。

上堂云。近日稍春寒。寥寥宇宙寬。山河無隔礙。世界掌中觀。無口盧行者。饒舌是豐于。三日不相見。莫作舊時看。拈拄杖云。會么。棒頭有眼明如日。要識真金火里看。

上堂云。今朝五月五。百草靈苗誰不睹。善財採藥與文殊。殺活臨機互為主。禪家流。莫莽鹵。眨上眉毛好看取。信手拈來知不知。甜者甜兮苦者苦。

上堂云。云收岳面。日上扶桑。颯颯寒風。紛紛敗葉。瀟湘江內。白浪滔天。廣惠門前。地平如掌。若也知有底衲僧。穩坐太平。其或未然。不免撈天摸地。

江寧府保寧寺子英禪師

錢唐人也。稟性介潔。儀範清肅。撥草瞻風。尋師擇友。詣圓通禪師法席。師資緣契。針水相投。遂歷湘．沅．荊．楚。所至叢林。云徒蟻慕。請居夾山。次移二聖．廬山羅漢．太平隱靜．金陵鳳臺。都

【現代漢語翻譯】 現代漢語譯本： 淺顯地聽聞能夠深刻地領悟，深入地聽聞反而不能領悟。雲門（Yunmen，禪宗大師）說道：『和尚該如何是好？』 禪師說：『頭頂著天，腳踩著地。』 僧人說：『學人還是不明白。』 禪師說：『有口就不能讓它閑著。』 僧人說：『如果這樣，那就是飢餓時吃飯，睏倦時睡覺。』 禪師說：『不妨這樣理解，理解得很好。』 禪師說：『揚眉眨眼，不符合宗乘（Zongcheng，佛教宗派的傳承）。引用古人的話，提起現在的事，如同殘羹餿飯。一棒一喝，還不能算是真正的衲僧（Naseng，指雲遊僧人）。坐著思量，旁觀的人覺得醜陋。那麼，什麼是衲僧的本分事呢？』常常憶起江南三月的美好景色，鷓鴣啼叫的地方，百花盛開，香氣撲鼻。 上堂說法時說：『近日稍微有些春寒，寥寥宇宙顯得寬廣。山河沒有阻隔，世界就在掌中觀看。無口的盧行者（Luxingzhe，指啞巴），饒舌的卻是豐于（Fengyu，人名）。三天不見，不要用老眼光來看待。』拿起拄杖說：『明白嗎？棒頭有眼，明亮如太陽，要識別真金，需要在火里看。』 上堂說法時說：『今天五月五，各種靈草仙苗誰沒見過？善財（Shancai，佛教人物）採藥與文殊（Wenshu，文殊菩薩）相遇，殺與活臨機應變，互為主導。禪家弟子，不要莽撞草率，眨眨眉毛好好看看。信手拈來，知道嗎？甜的就是甜的，苦的就是苦的。』 上堂說法時說：『雲彩消散，露出山嶽的真面目，太陽從扶桑（Fusang，神話中的樹木，也指東方）升起。颯颯寒風吹過，紛紛落葉飄零。瀟湘江內，白浪滔天，廣惠門前，地面平坦如手掌。如果知道有底蘊的衲僧，就能穩坐太平。如果還不知道，免不了要撈天摸地。』 江寧府保寧寺的子英禪師（Ziying Chanshi）， 是錢塘人。天性耿直清廉，儀容舉止莊重嚴肅。撥開草叢觀察風向，尋找老師選擇朋友。前往圓通禪師（Yuantong Chanshi）的座下，師徒之間因緣相合，如同針和水相投。於是遊歷了湘江、沅江、荊州、楚地。所到的叢林，雲集的人們如螞蟻般仰慕。被請去住持夾山（Jiashan，山名），之後又移居二聖（Ersheng，地名）、廬山羅漢（Luohan of Lushan，寺廟名）、太平隱靜（Taiping Yinjing，寺廟名）、金陵鳳臺（Jinling Fengtai，地名）。

【English Translation】 English version: Shallow hearing leads to deep understanding; deep hearing leads to no understanding. Yunmen (Yunmen, a Chan master) said, 'What should a monk do?' The Master said, 'Head wearing the sky, feet treading the earth.' The monk said, 'This student still doesn't understand.' The Master said, 'A mouth should not be left idle.' The monk said, 'If that's the case, then eat when hungry and sleep when tired.' The Master said, 'It's fine to understand it that way; it's a good understanding.' The Master said, 'Raising eyebrows and blinking eyes do not accord with the Zongcheng (Zongcheng, the lineage of a Buddhist sect). Citing the ancients and mentioning the present is like leftover scraps and stale food. A stick and a shout are not worthy of a true Naseng (Naseng, referring to wandering monks). Sitting and pondering is ugly in the eyes of onlookers. So, what is the fundamental matter of a Naseng?' I often recall the beautiful scenery of the third month in Jiangnan, where the partridges sing and hundreds of flowers bloom with fragrance. In an ascending the hall Dharma talk, he said: 'Recently, there's a slight spring chill, the vast universe seems wide. Mountains and rivers have no barriers, the world is viewed in the palm of the hand. The mute Lu Xingzhe (Luxingzhe, referring to a mute person), the talkative one is Fengyu (Fengyu, a personal name). If you haven't seen each other for three days, don't look at each other with old eyes.' Picking up his staff, he said, 'Do you understand? The eye at the end of the staff is as bright as the sun; to recognize true gold, look in the fire.' In an ascending the hall Dharma talk, he said: 'Today is the fifth day of the fifth month, who hasn't seen the various spiritual herbs and seedlings? Shancai (Shancai, a Buddhist figure) gathering herbs meets Wenshu (Wenshu, Manjushri Bodhisattva), killing and enlivening adapt to the occasion, mutually taking the lead. Chan practitioners, don't be rash and careless, blink your eyebrows and take a good look. Picking it up casually, do you know? What's sweet is sweet, and what's bitter is bitter.' In an ascending the hall Dharma talk, he said: 'The clouds disperse, revealing the true face of the mountains, the sun rises from Fusang (Fusang, a mythical tree, also referring to the East). The whistling cold wind blows, and the fallen leaves flutter. Within the Xiangjiang River, white waves surge to the sky; in front of Guanghui Gate, the ground is as flat as the palm of the hand. If you know the Naseng with a foundation, you can sit peacefully in peace. If you don't know yet, you can't avoid reaching for the sky and touching the earth.' Zen Master Ziying (Ziying Chanshi) of Baoning Temple in Jiangning Prefecture, was a native of Qiantang. He was by nature upright and pure, with dignified and solemn demeanor. He parted the grass to observe the wind's direction, seeking teachers and choosing friends. He went to the seat of Zen Master Yuantong (Yuantong Chanshi), where the karmic connection between teacher and disciple was harmonious, like a needle meeting water. Thereupon, he traveled through the Xiang River, Yuan River, Jingzhou, and Chu regions. The monasteries he visited were admired by crowds like ants. He was invited to reside at Jiashan (Jiashan, a mountain name), and later moved to Ersheng (Ersheng, a place name), Luohan of Lushan (Luohan of Lushan, a temple name), Taiping Yinjing (Taiping Yinjing, a temple name), and Jinling Fengtai (Jinling Fengtai, a place name).

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尉張侯敦禮聞師道風。奏賜章服。

問。如何是夾山境。

師云。疊疊好山來不盡。滔滔泉水濟無窮。

僧曰。如何是境中人。

師云。楖𣗖慣將沖鳥道。衲衣常掛五云濃。

僧曰。只如宗乘。若何指示。

師云。鐵牛耕大地。

問。如何是第一句。

師云。俊鶻趁不及。

僧曰。如何是第二句。

師云。橫身該宇宙。

僧曰。如何是第三句。

師云。撈天摸地。

僧曰。三句已蒙師指示。目前一句又如何。

師云。孟夏漸熱。

問。山河大地不作眼見耳聞時如何。

師云。祇恐不與么。

僧曰。便與么時如何。

師云。山高水深。僧無語。

師云。幸自可憐生。剛被佗謾卻。

師云。有大曠宅。不居門戶。靈靈常在。今古無虧。不問路頭。誰人得入。善於中止。受用無窮。獲大安隱。周遊無際。雖然如是。更須知有水不洗水一句。參。

上堂云。有一人攪長河為酥酪。變大地作黃金。握驪珠于掌中。縱遊戲于目際。此人堪受四事供養。有一人奪饑人之食。驅耕夫之牛。然後見山是山。見水是水。此人亦堪瞻之仰之。有一人片帆不掛。棹櫓俱停。獨宿沙洲。月明四海。此人亦堪

【現代漢語翻譯】 現代漢語譯本： 尉張侯敦禮聽聞夾山善會的師父的道風，上奏朝廷，朝廷賜予師父章服（僧人的禮服）。

有人問：『什麼是夾山（Jiashan）的境界？』 師父說：『重重疊疊的好山綿延不盡，滔滔不絕的泉水滋潤無窮。』 僧人問：『什麼是境界中的人？』 師父說：『拄著楖𣗖（一種手杖）習慣於衝向鳥飛的路途，僧人的衲衣常常掛在五彩雲霞濃厚的地方。』 僧人問：『如果說宗乘（佛教的宗旨），該如何指示呢？』 師父說：『鐵牛耕大地。』

有人問：『如何是第一句？』 師父說：『俊俏的鶻（一種鳥）也追趕不上。』 僧人問：『如何是第二句？』 師父說：『橫身涵蓋整個宇宙。』 僧人問：『如何是第三句？』 師父說：『撈天摸地。』 僧人問：『這三句已經蒙受師父指示，目前這一句又該如何理解？』 師父說：『孟夏時節漸漸炎熱。』

有人問：『山河大地不作為眼見耳聞的對象時，會是怎樣？』 師父說：『只恐怕不是這樣。』 僧人問：『如果就是這樣時，又會怎樣？』 師父說：『山高水深。』 僧人無語。

師父說：『幸好還算可憐，剛被他（指提問者）矇騙了。』

師父說：『有一個廣闊無垠的宅院，不居住在門戶之內，靈性常常存在，從古至今沒有虧損。不問路在何方，誰人能夠進入？善於在此中止，受用無窮，獲得大安穩，周遊沒有邊際。雖然是這樣，更要知道有『水不洗水』這一句。參！』

上堂說法時說：『有一個人攪動長河成為酥酪，變化大地成為黃金，掌握驪珠（珍貴的寶珠）于掌中，放縱遊戲于眼界之內，這個人堪受四事供養（指衣服、飲食、臥具、醫藥）。有一個人奪走飢餓之人的食物，驅趕耕田之人的牛，然後見山是山，見水是水，這個人也堪受瞻仰。有一個人一片帆也不掛，船槳和櫓都停下，獨自睡在沙洲上，月光照亮四海，這個人也堪受。』

【English Translation】 English version: Wei Zhanghou Dunli heard of the virtuous teachings of Master Shanhui of Jiashan (a Buddhist temple). He reported this to the court, and the court bestowed ceremonial robes upon the master.

Someone asked, 'What is the realm of Jiashan (Jiashan, name of a mountain and temple)?' The master said, 'Layer upon layer of beautiful mountains come without end, the ceaseless spring water provides for all needs.' A monk asked, 'What is a person within that realm?' The master said, 'Leaning on a staff of Ziziphus jujuba, I am accustomed to charging along the paths where birds fly; my monastic robe often hangs where the five-colored clouds are thick.' A monk asked, 'If we speak of the essence of the sect (Zongcheng, the essence or main principle of a Buddhist school), how should it be indicated?' The master said, 'An iron ox plows the great earth.'

Someone asked, 'What is the first phrase?' The master said, 'Even a swift falcon cannot catch up.' A monk asked, 'What is the second phrase?' The master said, 'It encompasses the universe with its entire being.' A monk asked, 'What is the third phrase?' The master said, 'Grasping at the sky and feeling the earth.' The monk asked, 'These three phrases I have received from your instruction, Master. What about the phrase that is right before us?' The master said, 'Early summer is gradually getting hot.'

Someone asked, 'When mountains, rivers, and the great earth are not taken as objects of sight and hearing, what is it like?' The master said, 'I fear it is not like that.' The monk asked, 'If it is like that, what is it like?' The master said, 'The mountains are high, and the water is deep.' The monk was speechless.

The master said, 'Fortunately, it is pitiable, just now being deceived by him (referring to the questioner).'

The master said, 'There is a vast and boundless dwelling, not residing within doors. The spirit is always present, without loss from ancient times to the present. Without asking the way, who can enter? Being good at stopping within it, the benefit is endless, obtaining great peace and security, wandering without boundaries. Although it is like this, you must also know there is the phrase 'water does not wash water.' Meditate on this!'

Ascending the hall, he said, 'There is a person who stirs the long river into ghee, transforms the great earth into gold, holds a bright pearl in his palm, and indulges in play within the scope of his eyes. This person is worthy of receiving the four kinds of offerings (clothing, food, bedding, and medicine). There is a person who steals food from the hungry and drives away the ox of the farmer, and then sees mountains as mountains and water as water. This person is also worthy of being looked up to. There is a person who does not hang a single sail, and both oars and rudder are stopped, sleeping alone on a sandbar, with the moonlight illuminating the four seas. This person is also worthy of.'

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頂戴奉行。一人在前。一人在後。一人居中。透關者。試請辨看。

上堂。拈拄杖云。日月不能並明。河海不能競深。須彌不能同高。乾坤不能同固。聖凡智慧不及。且道遮個有什麼長處。良久。云。節目分明。生來條直。冰雪敲開片片分。白雪點處承伊力。擊禪床。下座。

撫州明水法遜禪師

問。向上宗乘即不問。明水波濤事若何。

師云。探珠宜浪靜。

僧曰。未審如何趣向。

師云。一任摸𢱢。

問。如何是明水境。

師云。石門路險。

僧曰。如何是境中人。

師云。口方四字。

僧曰。未審更有事也無。

師云。遊子不知春已去。誤聽黃鸝作杜䳌。

師云。萬法萬形。皆逐心成。孤光一照。萬慮俱清。隨方任器。逐晦隨明。芥納須彌無寬窄。毛吞巨海不虧盈。參。

上堂云。妙覺非遙。能仁不遠。出入不離。相隨動轉。若於今日識渠。不在當時鹿苑。參。

上堂云。沙門上士。道眼為先。窮本明心。方為究竟。森羅萬象。本有同源。廓落太虛。誰云有滯。塵劫來事。祇在如今。蓋是心跡不通。識情所礙。所以三世諸佛盡在目前。諸人還見么。良久。云。一二三四五。各各面相睹。參。

興元府慈濟

聦禪師

問。騎牛覓牛即不問。天然脫灑意如何。

師云。卸卻[(虺-兀+元)-蟲+骨]臭布衫。

僧曰。布衫已卸了也。

師云。脫灑事即不問。牛在什麼處。

僧曰。吽。吽。

師云。幾乎放過。

問。如何是道。

師云。此去長安三十七程。

僧曰。如何是道中人。

師云。撞頭磕額。

問。不是風動。不是幡動。未審是什麼動。

師云。低聲。低聲。

問。如何是隨色摩尼珠。

師云。青青翠竹。鬱鬱黃花。

僧曰。如何是正色。

師云。退後。退後。

問。釋迦已滅。彌勒未生。未審誰為導首。

師云。鐵牛也須汗出。

僧曰。莫便是為人處也無。

師云。細看前話。

問。如何是超佛越祖之談。

師云。陜府鐵牛。

師云。三乘教典。不是真詮。直指本心。未為極則。若遇通心上士。脫灑高流。出來相見。乃顧視大眾云。休。

上堂云。終日孜孜相為。恰似牽牛上壁。大眾。何故如此。貪生逐日驅驅去。喚不回頭爭奈何。

上堂云。一即一。二即二。把定要津。何處出氣。乃拈拄杖云。彼自無瘡。勿傷之也。卓一下。

安州白

【現代漢語翻譯】 現代漢語譯本 聦禪師

問：『騎牛覓牛』（比喻本性自足，無需外求）就不問了，什麼是『天然脫灑』（自然灑脫，不受拘束）的意境？

師父說：『脫掉破舊骯髒的布衫。』

僧人說：『布衫已經脫掉了。』

師父說：『既然灑脫的事不問，那牛在哪裡？』

僧人說：『吽。吽。』（牛叫聲，表示牛就在眼前）

師父說：『幾乎放過了。』（差點錯過了當下即是的真理）

問：『什麼是道？』（宇宙的真理，人生的道路）

師父說：『從這裡到長安還有三十七程。』（道無處不在，就在日常生活中）

僧人說：『什麼是道中人？』（修行悟道的人）

師父說：『撞頭磕額。』（形容修行人歷經磨難，不斷碰壁）

問：『不是風動，不是幡動，那是什麼在動？』（追問萬法皆空的真諦）

師父說：『低聲。低聲。』（暗示真理不可言說，只能意會）

問：『什麼是隨色摩尼珠？』（比喻佛性隨緣顯現，不變隨緣）

師父說：『青青翠竹，鬱鬱黃花。』（一切事物皆是佛性的顯現）

僧人說：『什麼是正色？』（摩尼珠的本色，佛性的真如本性）

師父說：『退後。退後。』（不可執著于表象，要向內觀照）

問：『釋迦（釋迦牟尼佛）已經涅槃，彌勒（彌勒菩薩）尚未降生，那麼誰來引導我們？』

師父說：『鐵牛也須汗出。』（即使是堅固如鐵的牛，也要為尋找真理而努力）

僧人說：『莫非這就是為人處世的道理嗎？』

師父說：『仔細看看前面說的話。』（暗示答案就在之前的對話中）

問：『什麼是超佛越祖之談？』（超越佛和祖師的言論，直指真如本性）

師父說：『陜府鐵牛。』（陜府的鐵牛，比喻堅固不移的真性）

師父說：『三乘教典（聲聞乘、緣覺乘、菩薩乘的經典），不是真正的詮釋。直指本心（直接揭示人的本性），還不是最究竟的。如果遇到通達心性的賢士，灑脫高尚的人，出來相見。』於是顧視大眾說：『休。』（停止向外追求，迴歸自性）

上堂開示說：『整天忙忙碌碌地相互幫助，就像牽著牛上墻壁一樣。』大眾，為什麼會這樣呢？貪生怕死，每天奔波勞碌，呼喚它也不回頭，又能怎麼樣呢？

上堂開示說：『一就是一，二就是二。把守住重要的關口，從哪裡出氣呢？』於是拿起拄杖說：『它自己沒有瘡，不要傷害它。』敲了一下。

安州白

【English Translation】 English version Chan Master Cong

Question: 'I won't ask about 'riding an ox to find an ox' (a metaphor for the self-sufficient nature, no need to seek externally). What is the meaning of 'natural detachment' (being naturally free and unrestrained)?'

The Master said: 'Take off the old, smelly cloth shirt.'

The monk said: 'The cloth shirt has already been taken off.'

The Master said: 'Since you don't ask about detachment, where is the ox?'

The monk said: 'Hoom. Hoom.' (The sound of an ox, indicating the ox is right in front of you)

The Master said: 'Almost missed it.' (Almost missed the truth that is right here and now)

Question: 'What is the Dao?' (The truth of the universe, the path of life)

The Master said: 'From here to Chang'an is still thirty-seven stages.' (The Dao is everywhere, in everyday life)

The monk said: 'What is a person of the Dao?' (A person who cultivates and realizes the Dao)

The Master said: 'Bumping head and knocking forehead.' (Describing the hardships experienced by practitioners, constantly hitting walls)

Question: 'It's not the wind moving, it's not the banner moving, so what is moving?' (Questioning the truth of emptiness of all dharmas)

The Master said: 'Lower your voice. Lower your voice.' (Implying that the truth cannot be spoken, only understood)

Question: 'What is the Mani pearl that changes color?' (A metaphor for Buddha-nature manifesting according to conditions, unchanging yet adapting to circumstances)

The Master said: 'Green bamboo, lush yellow flowers.' (All things are manifestations of Buddha-nature)

The monk said: 'What is the true color?' (The original color of the Mani pearl, the true nature of Buddha-nature)

The Master said: 'Step back. Step back.' (Do not cling to appearances, look inward)

Question: 'Shakya (Shakyamuni Buddha) has already passed away, Maitreya (Maitreya Bodhisattva) has not yet been born, so who will guide us?'

The Master said: 'Even an iron ox must sweat.' (Even an ox as strong as iron must work hard to find the truth)

The monk said: 'Could this be the principle of how to conduct oneself in the world?'

The Master said: 'Look closely at what was said before.' (Implying the answer is in the previous conversation)

Question: 'What is talk that transcends Buddhas and Patriarchs?' (Statements that surpass the Buddhas and Patriarchs, directly pointing to the true nature)

The Master said: 'The iron ox of Shanfu.' (The iron ox of Shanfu, a metaphor for the firm and unmoving true nature)

The Master said: 'The teachings of the Three Vehicles (the teachings of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) are not the true explanation. Directly pointing to the original mind (directly revealing one's nature) is not yet the ultimate. If you meet a wise person who understands the mind, a detached and noble person, come out and meet me.' Then, looking at the crowd, he said: 'Stop.' (Stop seeking externally, return to your own nature)

Ascending the hall, he said: 'Being busy helping each other all day long is like leading an ox up a wall.' Everyone, why is this so? Being greedy for life and fearing death, running around every day, calling it and it doesn't turn back, what can be done?

Ascending the hall, he said: 'One is one, two is two. Hold on to the important pass, where does the breath come from?' Then he picked up his staff and said: 'It has no sores itself, do not harm it.' He struck it once.

Bai of Anzhou

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兆山通慧圭禪師

問。諸佛出世。建立法門。和尚出世。以何垂示。

師云。云收千嶂碧。云霽八方明。

僧曰。朝游羅浮。暮歸檀特。

師云。腳跟下事作么生。僧拊掌一下。

師云。作家禪客。

僧曰。也不消得。

師云。山僧失利。

問。收來放去即不問。古佛家風事若何。

師云。一回舉著一回新。

僧曰。和尚豈無方便。

師云。自是蒲繩短。休嫌古井深。

師云。幸逢嘉會。須採異聞。既遇寶山。莫令空手。不可佗時後日。門扇後壁角頭。自說大話。也無利益。然則此事。問與不問。亦無得失。何也。窮天地。亙古今。即是當人一個自性。於是中間更無佗物。

諸人每日行時行著。臥時臥著。坐時坐著。祇對語言時。滿口道著。以至揚眉瞬目。瞋喜愛憎。寂默遊戲。朱嘗間斷。因甚麼不肯承當。自家歇去。良由無量劫來。愛慾情重。生死路長。背覺合塵。自生疑惑。譬如空中飛鳥。不知空是家鄉。水裡游魚。忘卻水為性命。何得自抑。卻問傍人。大似捧飯稱饑。臨河叫渴。

諸人要得休去么。各請立地。定著精神。一念回光。豁然自照。何異空中紅日。獨運無私。盤裡明珠。不撥自轉。然雖如是。只為初機。向

【現代漢語翻譯】 現代漢語譯本：兆山通慧圭禪師

問：諸佛出世，建立法門（佛教修行的方法）。和尚（對僧人的尊稱）出世，以什麼來垂示（教導）？

師（禪師）說：雲散盡，千山顯出碧綠；云消散，四面八方都明亮。

僧（僧人）說：早上游覽羅浮山（山名），晚上回到檀特山（山名）。

師說：腳跟下的事（指切身的問題）如何？僧人拍了一下手掌。

師說：真是個內行的禪客。

僧說：也不值得稱讚。

師說：山僧（謙稱）我失算了。

問：收放自如暫且不問，古佛（過去的佛）的家風（傳承）是怎樣的？

師說：每次提起，都像新的一樣。

僧說：和尚難道沒有方便法門（引導的方法）嗎？

師說：只是因為井繩太短，不要嫌古井太深。

師說：有幸遇到這美好的聚會，必須採擷奇異的見聞。既然遇到了寶山，不要空手而歸。不要等到以後，在門后、墻角邊，自己說大話，也沒有什麼益處。既然如此，這件事，問與不問，也沒有什麼得失。為什麼呢？窮盡天地，貫穿古今，就是當人（每個人）的一個自性（本性）。於是在這中間，更沒有其他的東西。

各位每天行走時就在行走，睡覺時就在睡覺，坐著時就在坐著，甚至在應對言語時，滿口都在說著。以至於揚眉、眨眼，生氣、喜愛、憎恨，寂靜、嬉戲，從來沒有間斷。因為什麼不肯承擔，讓自家停歇下來呢？這是因為無量劫（極長的時間）以來，愛慾深重，生死之路漫長，背離覺悟而與塵世相合，自己產生疑惑。譬如空中的飛鳥，不知道天空是它的家鄉；水裡的游魚，忘記了水是它的性命。為什麼自己壓抑自己，反而去問別人呢？這就像捧著飯喊餓，臨近河邊卻叫渴。

各位想要得到解脫嗎？請各自站立，定住精神，一念迴光返照，自然就會照見。這和空中的紅日，獨自執行而沒有私心；盤中的明珠，不用撥動自己就會轉動有什麼不同呢？雖然是這樣，但這只是針對初學者，向

【English Translation】 English version: Zhaoshan Tonghui Gui Zen Master

Question: When Buddhas appear in the world, they establish Dharma gates (methods of Buddhist practice). When a monk (a respectful term for a monk) appears in the world, what does he show (teach)?

The Master (Zen Master) said: When the clouds disperse, a thousand peaks appear green; when the clouds clear, all directions are bright.

A monk said: In the morning, I travel to Mount Luofu (mountain name); in the evening, I return to Mount Tant (mountain name).

The Master said: How about the matter under your feet (referring to immediate, personal issues)? The monk clapped his hands once.

The Master said: A true Zen practitioner.

The monk said: It's not worth praising.

The Master said: I (humble term) miscalculated.

Question: I won't ask about taking in and letting go (referring to skillful means), what is the family style (tradition) of the ancient Buddhas (past Buddhas)?

The Master said: Every time it's mentioned, it's like new.

The monk said: Doesn't the Master have expedient methods (methods of guidance)?

The Master said: It's just that the well rope is short; don't complain that the ancient well is deep.

The Master said: Fortunately, we have encountered this auspicious gathering; we must gather extraordinary insights. Since we have encountered a treasure mountain, don't return empty-handed. Don't wait until later, behind the door or in the corner of the wall, to boast, as it will be of no benefit. Therefore, this matter, whether you ask or not, there is no gain or loss. Why? Exhausting heaven and earth, spanning ancient and modern times, it is the inherent nature (self-nature) of each person. Therefore, in between, there is nothing else.

Every day, when you walk, you are walking; when you sleep, you are sleeping; when you sit, you are sitting; even when responding to speech, you are speaking with your whole mouth. Even to the point of raising your eyebrows, blinking your eyes, being angry, loving, hating, being silent, playing, there has never been an interruption. Why are you unwilling to take responsibility and let your own mind rest? This is because, for countless kalpas (extremely long periods of time), love and desire have been heavy, the path of birth and death has been long, turning away from enlightenment and conforming to the dust of the world, creating doubts for oneself. It's like a bird flying in the sky, not knowing that the sky is its home; a fish swimming in the water, forgetting that water is its life. Why suppress yourself and ask others? It's like holding rice and claiming to be hungry, standing by the river and crying out for thirst.

Do you all want to attain liberation? Please stand up, steady your spirit, and with one thought, turn the light inward and illuminate yourself. What difference is there from the red sun in the sky, moving alone without selfishness; the bright pearl in the tray, turning on its own without being touched? Although it is like this, this is only for beginners, towards

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上機關未曾踏著。且道作么生是向上機關。良久。云。仰面看天不見天。

壽州霍丘歸才禪師

問。如何是祖師密密意。

師云。佛眼覷不見。

僧曰。為什麼覷不見。

師云。密密意。

問。一言相契時如何。

師云。丹霄顯露。

僧曰。不假一言時如何。

師云。帶水拖泥。

問。撥塵見佛時如何。

師云。眉長三尺。

師云。若於遮里悟去。迥脫根塵。不拘文字。便乃坐機報化佛頭。高步毗盧頂上。頓超三界物類。無拘妙用也。變作金毛師子。向須彌山頂哮吼一聲。群魔膽裂。驀拈拄杖云。休向清涼山裡埵根。且在霍丘城下拈出。還見么。若也以見見之。為常見。若也無見見之。為斷見。前來葛藤一時畫斷。見即不見。還見么。良久。云。前村深雪裡。昨夜一枝開。

廬州長安凈名法因禪師

問。祖意西來即不問。法令當行事若何。

師云。拄杖點頭。

僧曰。要用即用。

師云。非公境界。

師云。天上月圓。人間月半。七八是數。事卻難算。隱顯不辨即且致。黑白未分一句作么生道。良久。云。相逢秋色里。共語月明中。參。

上堂云。祖師妙訣。別無可說。直饒釘觜鐵舌。未免

【現代漢語翻譯】 現代漢語譯本 向上之機關你尚未曾踏著。那麼，如何是向上之機關呢？（停頓良久）說：『抬頭看天卻看不見天。』

壽州霍丘歸才禪師

問：如何是祖師（Bodhidharma）密密意（secret intention）？ 師說：佛眼也看不見。 僧問：為什麼看不見？ 師說：是密密意。

問：一言相契時如何？ 師說：丹霄（azure sky）顯露。 僧問：不假一言時如何？ 師說：帶水拖泥。

問：撥開塵埃見到佛時如何？ 師說：眉長三尺。

師說：若能在此處領悟，便能完全脫離根塵（sense data and defilements），不拘泥於文字，便能坐斷機鋒，報化佛（Nirmanakaya and Sambhogakaya Buddhas）也奈何你不得，高步于毗盧（Vairocana）頂上，頓超三界（Three Realms）物類，擁有無拘無束的妙用。變化成金毛獅子，向須彌山（Mount Sumeru）頂上哮吼一聲，群魔膽裂。隨即拿起拄杖說：不要在清涼山（Mount Qingliang）里紮根，且在霍丘城下拈出。看見了嗎？如果以見來見，就是常見（eternalism）；如果以無見來見，就是斷見（nihilism）。以前的葛藤（entanglements）一時斬斷。見即不見，還見嗎？（停頓良久）說：『前村深雪裡，昨夜一枝開。』

廬州長安凈名法因禪師

問：祖意西來（Bodhidharma's intent in coming from the West）暫且不問，法令當行之事如何？ 師說：拄杖點頭。 僧問：要用就用。 師說：非你所能及的境界。

師說：天上的月亮是圓的，人間的月亮是半圓的，七八是個數字，事情卻難以計算。隱顯不辨暫且放下，黑白未分一句作么生道？（停頓良久）說：『相逢秋色里，共語月明中。』參！

上堂說：祖師的妙訣，別無可說，縱然有釘嘴鐵舌，也未免...

【English Translation】 English version You have not yet stepped on the upward mechanism. Then, what is the upward mechanism? (After a long pause) He said: 'Looking up at the sky, one does not see the sky.'

Zen Master Guicai of Huoqiu, Shouzhou

Question: What is the secret intention (mimi yi) of the Patriarch (zushi, referring to Bodhidharma)? The Master said: Even the Buddha's eye cannot see it. The monk asked: Why can't it see it? The Master said: It is the secret intention.

Question: What is it like when one word resonates? The Master said: The azure sky (danxiao) is revealed. The monk asked: What is it like when not relying on a single word? The Master said: Dragging mud with water.

Question: What is it like when one sees the Buddha by brushing away the dust? The Master said: Eyebrows are three feet long.

The Master said: If you can awaken here, you will be completely free from sense data and defilements (gen chen), not bound by words, and you will be able to cut off the flow of questioning and answering. The Nirmanakaya and Sambhogakaya Buddhas (baohua fo) can do nothing to you. You will stride on top of Vairocana (pilu), instantly transcending all beings in the Three Realms (sanjie), possessing unfettered wonderful functions. Transforming into a golden-haired lion, roaring once on top of Mount Sumeru (xumi shan), the demons will be terrified. Then, picking up his staff, he said: Do not take root in Mount Qingliang (qingliang shan), but bring it forth under the city of Huoqiu. Do you see it? If you see with seeing, it is eternalism (chang jian); if you see with non-seeing, it is nihilism (duan jian). The previous entanglements (geteng) are cut off at once. Seeing is not seeing, do you still see? (After a long pause) He said: 'In the deep snow of the village ahead, one branch bloomed last night.'

Zen Master Fayin of Jingming, Chang'an, Luzhou

Question: The Patriarch's intent in coming from the West (zuyi xilai) is not asked for now, what about the matter of the Dharma's (faling) proper implementation? The Master said: The staff nods. The monk asked: Use it when you need it. The Master said: It is not a realm you can reach.

The Master said: The moon in the sky is round, the moon on earth is half-round, seven or eight is a number, but the matter is difficult to calculate. Setting aside the indistinguishability of hidden and revealed, how do you say a phrase when black and white are not yet distinguished? (After a long pause) He said: 'Meeting in the autumn scenery, talking together in the moonlight.' Investigate!

Ascending the Dharma hall, he said: The Patriarch's wonderful secret, there is nothing else to say. Even with a nailed beak and an iron tongue, one cannot avoid...

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弄巧成拙。凈名已把天機泄。珍重。

太平州蕪湖縣吉祥訥禪師

問。昔日鳳凰臺畔。已得圓通之機。今朝坐斷要津。愿唱西來之曲。

師云。日出卯。用處不須生善巧。

僧曰。學人今日得聞于未聞去也。

師云。心不負人。面無慚色。

僧曰。可謂清音通碧漢。古曲盡咸聞。

師云。逢人但恁么流通。

師云。諸佛不出世。亦無有涅槃。祖師不西來。亦無所傳授。若一向恁么去。釋迦老子飲氣吞聲。放一線道。過遮邊來。便見有佛有祖。有師有承。山僧到遮里。進前不得。退後無門。不免露個訊息。也要大家知委。還相悉么。良久。云。霹靂一聲驚宇宙。幾人猶在夢魂中。

師到隱凈。上堂云。五峰影里。雙澗聲中。草木青蔥。煙雲澹濘。風光溢目。觸處可觀。然雖如是。只如撞著道伴一句作么生道。還知落處么。良久。云。玲瓏八面自回合。峭峻一方誰敢窺。復云。嘯月呤風水石間。忘機贏得此心閑。無端打破空狼籍。羞對白雲歸舊山。

廬州廣惠沖云禪師

問。如何是廣惠境。

師云。古柏含煙翠。喬松帶雪寒。

僧曰。如何是境中人。

師云。一瓶凈水一籠燭。童子唸經僧坐禪。

師云。法界性海。非三界

【現代漢語翻譯】 現代漢語譯本： 聰明反被聰明誤。凈名（Vimalakirti，維摩詰，一位在家菩薩）已經泄露了天機。珍重。

太平州蕪湖縣吉祥訥禪師

問：昔日鳳凰臺畔，已經得到了圓融通達的契機。如今坐鎮要津，愿您唱一曲西來之意（指禪宗的傳入）。

師云：太陽從卯時升起，運用之處不需要耍弄小聰明。

僧曰：學人今天聽聞了前所未聞的道理。

師云：心中不愧對他人，臉上就沒有慚愧的神色。

僧曰：真可謂清越的聲音響徹雲霄，古老的曲調都被聽聞。

師云：遇到人就這麼去傳播流通。

師云：諸佛不出世，也就沒有涅槃。祖師不從西邊來，也就沒有什麼可以傳授。如果一直這樣下去，釋迦老子（Sakyamuni，佛教創始人）也要屏住呼吸，放一條生路，從這邊過來，才能見到有佛有祖，有師有傳承。山僧我到了這裡，前進不得，後退無門，不免透露一點訊息，也要讓大家知道。還相互瞭解嗎？良久，云：霹靂一聲震驚宇宙，多少人還在夢魂中。

師到隱凈，上堂云：五峰的倒影里，雙澗的聲音中，草木青翠，煙雲瀰漫。風光充滿眼簾，到處都可以觀賞。雖然是這樣，如果遇到同道之人，一句怎麼說？還知道落腳之處嗎？良久，云：玲瓏八面自然聚合，峭拔峻險的一方誰敢窺視。又說：在水石間嘯月吟風，忘卻機心才贏得這份悠閑。無端打破空寂一片狼藉，羞於面對白雲回到舊山。

廬州廣惠沖云禪師

問：什麼是廣惠的境界？

師云：古老的柏樹含著煙霧顯得更加翠綠，高大的松樹帶著白雪顯得更加寒冷。

僧曰：什麼是境界中的人？

師云：一瓶乾淨的水，一籠蠟燭，童子在念經，僧人在坐禪。

師云：法界（Dharmadhatu，一切法的總稱）的自性如大海一般，不是三界（Trailokya，欲界、色界、無色界）所能包含的。

【English Translation】 English version: Trying to be clever only to blunder. Vimalakirti (a lay bodhisattva) has already revealed the secrets of heaven. Treasure this.

Zen Master Jixiang Ne of Wuhu County, Taiping Prefecture

Question: In the past, by the Phoenix Terrace, one had already attained the opportunity for perfect understanding. Now, sitting firmly at this vital pass, I wish you would sing a tune from the West (referring to the transmission of Zen Buddhism).

The Master said: The sun rises at the hour of mao (5-7 am). There's no need to be clever in its application.

The monk said: This student has today heard what I had never heard before.

The Master said: If your heart is not unfaithful to others, your face will be without shame.

The monk said: It can be said that the clear sound resonates through the blue sky, and the ancient melodies are all heard.

The Master said: Just spread and circulate it like this when you meet people.

The Master said: The Buddhas do not appear in the world, and there is no Nirvana. The Patriarchs did not come from the West, and there is nothing to transmit. If it continues like this, Sakyamuni (the founder of Buddhism) would have to hold his breath and swallow his voice, opening a path, and coming over here, only then can you see there are Buddhas, Patriarchs, teachers, and transmissions. When this mountain monk arrives here, I cannot advance, and there is no way to retreat. I cannot avoid revealing a message, and I want everyone to know. Do you understand each other? After a long pause, he said: A thunderclap startles the universe, how many people are still in their dreams.

The Master arrived at Yin Jing, and in his sermon, he said: In the shadows of the five peaks, in the sounds of the two streams, the grass and trees are verdant, and the mist and clouds are hazy. The scenery overflows the eyes, and it can be observed everywhere. Although it is like this, if you encounter a fellow practitioner, how would you say a phrase? Do you know where it lands? After a long pause, he said: The exquisite eight sides naturally converge, who dares to peek at the steep and precipitous side. Again, he said: Whistling at the moon and chanting in the wind among the water and stones, forgetting scheming wins this leisure of mind. Groundlessly breaking the empty stillness into a mess, ashamed to face the white clouds returning to the old mountain.

Zen Master Chongyun of Guanghui Temple in Luzhou

Question: What is the realm of Guanghui?

The Master said: The ancient cypress contains smoky green, and the tall pine carries snowy cold.

The monk said: What is the person in the realm?

The Master said: A bottle of clean water, a cage of candles, a boy reciting scriptures, and a monk sitting in meditation.

The Master said: The nature of the Dharmadhatu (the totality of all things) is like the ocean, it cannot be contained by the Three Realms (the realm of desire, the realm of form, and the formless realm).

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可觀。解脫法門。絕一塵可示。蓋由性靈不等。根器差殊。故諸佛出興。隨緣設教。或茶坊酒肆。徇器投機。或柳巷長街。優遊自在。種種施為。盡入薩婆若海。恁么說話。恥佗先聖。不見古人道。赤肉團上。壁立千仞。百尺竿頭。如何進步。良久。云。摋手到家人不識。更無一物獻尊堂。珍重。

浮槎山福嚴守初禪師

問。如何是受用三昧。

師云。拈匙放箸。

問。如何是正直一路。

師云。踏不著。

僧曰。踏著后如何。

師云。四方八面。

問。學人便恁么會時如何。

師云。錯。

僧曰。如何得不錯。

師云。且看前話。

師云。若論此事。放行。則曹溪路上月白風清。把定。則少室峰前云收霧卷。如斯語論。已涉多途。但由一念相應。方信不從人得。大眾。且道從什麼處得。良久。云。水流元在海。月落不離天。

上堂云。即性之相。一片晴空。即相之性。千波競起。若徹來源。清流無阻。所以舉一念而塵沙法門頓顯。拈一毫而無邊剎境齊彰。且道文殊．普賢即今在什麼處。下坡不走。快便難逢。便下座。

鼎州德山仁繪禪師

問。如何是不動尊。

師云。來千去萬。

僧曰。恁么則腳跟不

【現代漢語翻譯】 現代漢語譯本 可觀啊！解脫的法門，沒有一絲塵埃可以顯示。這大概是因為眾生的性靈不同，根器也有差異。所以諸佛出現於世，隨著不同的緣分來施教。有時在茶館酒肆，順應眾生的根器來投機說法；有時在柳巷長街，悠然自在地教化。種種的施為，都融入了薩婆若海（Sarvajna-samudra，一切智海，指佛的智慧）。這樣說話，是冒犯了先聖。沒聽古人說嗎？在赤肉團上（指人的身心），壁立千仞（形容高峻不可攀登）。在百尺竿頭，如何更進一步？（形容修行到了極高的境界，要如何突破）。良久，禪師說：『摋手到家人不識，更無一物獻尊堂。珍重。』（形容修行到極高境界，連家人都不認識了，也沒有任何東西可以獻給尊堂。珍重。）

浮槎山福嚴守初禪師

問：如何是受用三昧（Samadhi，指一種禪定狀態，能使人享受法樂）？ 師云：拈匙放箸。（拿起勺子，放下筷子。指在日常生活中體驗禪定）

問：如何是正直一路？ 師云：踏不著。（無法踩到。指無法用言語或思維來把握） 僧曰：踏著后如何？ 師云：四方八面。（指超越了方向和界限）

問：學人便恁么會時如何？（學人如果這樣理解，會怎麼樣？） 師云：錯。 僧曰：如何得不錯？ 師云：且看前話。（回頭看看之前的話）

師云：若論此事，放行，則曹溪路上月白風清（指開悟后自由自在的境界）；把定，則少室峰前云收霧卷（指堅定不移的禪定狀態）。如此議論，已經涉及很多方面。只要一念相應，才能相信這不從他人處得來。大眾，且說從什麼地方得來？良久，禪師說：水流元在海，月落不離天。（水流最終歸於大海，月亮落下也沒有離開天空。指萬法歸一，不離自性）

上堂云：即性之相，一片晴空（指自性的顯現，如同晴朗的天空）；即相之性，千波競起（指萬象的本體，如同千波競相涌起）。若徹來源，清流無阻（如果徹底明白來源，清澈的流水就沒有阻礙）。所以舉一念而塵沙法門頓顯，拈一毫而無邊剎境齊彰（提起一個念頭，無數的法門立刻顯現；拿起一根毫毛，無邊的佛國同時彰顯）。且道文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，行動的象徵）即今在什麼處？下坡不走，快便難逢（不要走下坡路，快速便捷的道路很難遇到）。便下座。

鼎州德山仁繪禪師

問：如何是不動尊（Acala，不動明王，象徵堅定不移的意志）？ 師云：來千去萬。（來來往往，變化無窮） 僧曰：恁么則腳跟不...

【English Translation】 English version How admirable! The Dharma (law, teaching) of liberation, not a speck of dust can be shown. This is probably because the spiritual nature of sentient beings is different, and their capacities also vary. Therefore, the Buddhas appear in the world, teaching according to different conditions. Sometimes in teahouses and taverns, they cater to the opportunities of sentient beings' capacities; sometimes in willow lanes and long streets, they teach leisurely and freely. All kinds of actions are integrated into the Sarvajna-samudra (ocean of omniscience, referring to the wisdom of the Buddha). Speaking like this is offending the ancient sages. Haven't you heard the ancients say? On the red fleshy ball (referring to the human body and mind), a cliff stands ten thousand feet high (describing it as steep and unclimbable). On a hundred-foot pole, how to move forward? (Describing the practice reaching an extremely high level, how to break through). After a long silence, the Zen master said: 'Slapping hands until family members don't recognize you, there is nothing to offer to the ancestral hall. Farewell.' (Describing the practice reaching an extremely high level, even family members don't recognize you, and there is nothing to offer to the ancestral hall. Farewell.)

Zen Master Shou Chu of Fucha Mountain Fuyan

Question: What is the Samadhi (a state of meditation that allows one to enjoy the bliss of the Dharma) of enjoyment? The master said: Picking up the spoon and putting down the chopsticks. (Referring to experiencing Samadhi in daily life)

Question: What is the straightforward path? The master said: Cannot be stepped on. (Referring to the inability to grasp it with words or thoughts) Monk said: What happens after stepping on it? The master said: Four directions and eight sides. (Referring to transcending directions and boundaries)

Question: What if the student understands it in this way? The master said: Wrong. Monk said: How to be not wrong? The master said: Look at the previous words.

The master said: If discussing this matter, letting go, then the moon is bright and the wind is clear on the Cao Xi Road (referring to the state of freedom after enlightenment); holding on, then the clouds and fog are cleared before Shaoshi Peak (referring to a firm state of meditation). Such discussions have already involved many aspects. Only when one thought corresponds can one believe that this is not obtained from others. Everyone, let's say, where does it come from? After a long silence, the Zen master said: The water flows originally in the sea, the moon falls but does not leave the sky. (The water eventually returns to the sea, and the moon does not leave the sky when it falls. Referring to the unity of all dharmas, not leaving one's own nature)

Ascending the hall, he said: The appearance of the nature is a clear sky (referring to the manifestation of self-nature, like a clear sky); the nature of the appearance is a thousand waves rising (referring to the essence of all phenomena, like a thousand waves rising). If the source is thoroughly understood, the clear stream is unobstructed (if the source is thoroughly understood, the clear stream has no obstacles). Therefore, raising one thought, countless Dharma doors immediately appear; picking up a hair, boundless Buddha lands are simultaneously revealed. Let's say, where are Manjusri (symbol of wisdom) and Samantabhadra (symbol of action) now? Not going downhill, quick convenience is hard to find (don't go downhill, quick and convenient roads are hard to find). Then he descended from the seat.

Zen Master Ren Hui of Deshan in Dingzhou

Question: What is Acala (immovable尊, the Immovable Wisdom King, symbolizing unwavering will)? The master said: Coming thousands, going ten thousands. (Coming and going, infinitely changing) Monk said: In that case, the heels do not...

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點地。

師云。卻是汝會。

師云。至道無難。唯嫌棟擇。但莫憎愛。洞然明白。山僧即不然。至道最難。須是揀擇。若無憎愛。爭見明白。

澧州聖壽香積用旻禪師

上堂云。木馬衝開千騎路。鐵牛透過萬重關。木馬鐵牛即今在什麼處。良久。云。驚起暮天沙上雁。海門斜去兩三行。

筠州瑞相子來禪師

師顧視云。夫為宗匠。隨處提綱。應機問答。殺活臨時。心眼精明。那容妖怪。若也棒頭取正。喝下承當。埋沒宗風。恥佗先作。轉身一路。不在遲疑。一息不來。還同死漢。大眾。直饒到遮田地。猶是句語埋藏。未有透脫一路。敢問諸人。作么生是透脫一路。還有人道得么。若無人道得。山僧不免與諸人說破。良久。云。玉離荊岫寒光動。劍出豐城紫氣橫。

廬州真空從一禪師

問。一請便來時如何。

師云。快便難逢。

僧曰。昨朝衲子。今日禪師。

師云。兩彩一賽。

僧曰。雲門道。南山起云。北山下雨。意旨如何。

師云。非公境界。僧擬議。師便喝。

師云。心鏡明鑑無礙。遂拈起拄杖云。喚遮個作拄杖。即是礙。不喚作拄杖。亦是礙。離此之外。畢竟如何。要會么。礙不礙。誰為對。大地山河。廓然粉碎。

【現代漢語翻譯】 現代漢語譯本 點地。

師父說：『正是你領會了。』

師父說：『至道（最高的真理）並不難，只怕人為地選擇、取捨。只要不憎恨也不偏愛，就能透徹明白。』山僧（我）卻不這樣認為，至道最難，必須加以選擇、辨別。如果沒有憎恨和偏愛，怎麼能見到明白的真理呢？』

澧州（地名）聖壽香積用旻禪師

上堂說法時說：『木馬衝開了千軍萬馬的道路，鐵牛穿透了重重關卡。木馬和鐵牛現在在哪裡呢？』停頓了很久，說：『驚起了暮色天空沙灘上的大雁，朝著海門斜飛過去，排成兩三行。』

筠州（地名）瑞相子來禪師

禪師環顧四周說：『作為宗師，應該隨時隨地提出綱領，根據機緣問答，殺活（指運用手段）都在當下。心眼要精明，不能容忍妖怪（指虛妄）。如果用棒喝來求得正確，在喝聲下就承擔，那就是埋沒了宗風，羞辱了先輩。轉身的路，不容遲疑。一息不來，就如同死人。』大眾，即使到了這種田地，仍然是語句的埋藏，沒有透脫的道路。敢問各位，什麼是透脫的道路？還有人能說得出來嗎？如果沒有人能說得出來，山僧我不免要為各位說破。』停頓了很久，說：『玉從荊山取出，寒光閃動；劍從豐城出土，紫氣橫貫。』

廬州（地名）真空從一禪師

有人問：『一請就來時，如何？』

師父說：『快便（迅速方便）難得遇到。』

僧人說：『昨天還是個衲子（修行人），今天就成了禪師。』

師父說：『兩彩一賽（指身份轉變）。』

僧人說：『雲門（禪師名號）說：南山起云，北山下雨。意旨如何？』

師父說：『不是你所能理解的境界。』僧人想要辯解，師父就喝斥。

師父說：『心鏡光明照鑒，沒有阻礙。』於是拿起拄杖說：『把這個叫做拄杖，就是阻礙；不叫做拄杖，也是阻礙。』除此之外，到底如何？想要領會嗎？礙與不礙，誰來相對？大地山河，廓然粉碎。

【English Translation】 English version Touching the ground.

The Master said, 'Precisely, you understand.'

The Master said, 'The Great Path (至道) is not difficult; it only dislikes choosing. Just do not hate or love, and it will be thoroughly clear.' This mountain monk (山僧) thinks differently. The Great Path is most difficult; one must choose and discern. If there is no hate or love, how can one see clearly?'

Chan Master Yongmin of Xiangji Temple at Mount Shengshou in Lizhou (澧州, place name)

Ascending the Dharma hall, he said, 'A wooden horse breaks through a thousand riders' path; an iron ox passes through ten thousand layers of barriers. Where are the wooden horse and iron ox right now?' After a long pause, he said, 'Startling the wild geese on the sandy shore in the twilight sky; slanting towards the sea gate in two or three rows.'

Chan Master Zilai of Ruixiang Temple in Yunzhou (筠州, place name)

The Master looked around and said, 'To be a master of the school, one should present the key points everywhere, answering questions according to the situation, killing or giving life (殺活, referring to using skillful means) at the moment. The mind's eye must be sharp and clear, not allowing for monsters (妖怪, referring to illusions). If one seeks correctness with the staff or accepts it under the shout, one buries the style of the school and shames the predecessors. The path of turning around allows no hesitation. If a breath does not come, it is the same as a dead man.' Great assembly, even if you reach this stage, it is still the burial of words, without a path of thorough release. May I ask everyone, what is the path of thorough release? Is there anyone who can say it? If no one can say it, this mountain monk will have to break it open for you all.' After a long pause, he said, 'Jade taken from Jing Mountain (荊岫) moves with cold light; a sword drawn from Fengcheng (豐城) has purple energy across it.'

Chan Master Congyi of Zhenkong Temple in Luzhou (廬州, place name)

Someone asked, 'What about when one comes immediately upon being invited?'

The Master said, 'Quickness and convenience (快便) are hard to come by.'

The monk said, 'Yesterday a mendicant (衲子), today a Chan master.'

The Master said, 'Two colors, one competition (兩彩一賽, referring to a change in status).'

The monk said, 'Yunmen (雲門, a Chan master's name) said, 'Clouds rise from the Southern Mountain, rain falls on the Northern Mountain.' What is the meaning?'

The Master said, 'Not a realm you can understand.' The monk hesitated, and the Master shouted.

The Master said, 'The mirror of the mind is bright and unobstructed.' Then he picked up his staff and said, 'Calling this a staff is an obstruction; not calling it a staff is also an obstruction.' Apart from this, what is it ultimately? Do you want to understand? Obstructed or not obstructed, who is the counterpart? The great earth and rivers and mountains are utterly pulverized.'

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廬州承天資福月禪師

問。如何是廬州境。

師云。千里風威肅。重城角韻清。

僧曰。如何是境中人。

師云。歌廉雖起褲襦詠。借劍難留柱石材。

師云。信知此事。西竺首傳迦葉。域中祖令剛行。東土后付盧公。教外真風不墜。分燈列派。徇器投機。自古及今。聖賢間出。豈可以小根小智而能紹續祖宗。發顯真猷。稱揚斯事。然雖如是。事無一向。豈不見先德道。最初說法者。不知有末後句。末後說法者。不知有最初一句。最初一句即且致。作么生是末後一句。還有人道得么。良久。云。珍重。

南京寧陵安福子勝禪師

問。妙峰頂上即不問。半山相見事如何。

師云。草里漢。

問。若立一塵。家國興盛。不立一塵時如何。

師云。有眼無耳朵。六月火邊坐。僧便歸眾。

師云。三十六計。走為上計。隨後便打。

師云。問處風馳電卷。答處海納眾流。撿點將來。有甚用處。何也。且大道虛曠。孰以言宣。法無去來。本非出沒。自古自今。何曾有異。靈光不昧。體露真常。心本空寂。境自不生。境既不生。性本常住。可謂一切諸法皆悉圓成。是故先覺有言。法本法無法。無法法亦法。今付無法時。法法何曾法。

【現代漢語翻譯】 現代漢語譯本 廬州承天資福月禪師

問：什麼是廬州（Luzhou）的境界？

禪師說：千里之內風的威勢肅穆，重重城郭之間角樓的聲音清越。

僧人問：什麼是境界中的人？

禪師說：只能唱唱『歌廉』這種低俗的歌曲，即使想借一把劍，也難以成為國家的棟樑之材。

禪師說：確實知道這件事的來龍去脈。在西竺（Xizhu，古印度）最初傳法的是迦葉（Kasyapa），在本土確立祖師法旨的是剛正不阿之人，在東土（Dongtu，指中國）後來傳給盧公（Lu Gong）。教外的真正風範沒有衰落，分燈傳續各派，順應根器傳授機宜。自古至今，聖賢不時出現。怎麼可以用小根器小智慧來繼承祖師的道統，發揚真正的精神，稱揚這件事呢？雖然是這樣，但事情沒有絕對的。難道沒聽先德說過嗎？最初說法的人，不知道有最後一句；最後說法的人，不知道有最初一句。最初一句暫且不論，什麼是最後一句？還有人能說得出來嗎？（停頓良久）珍重！

南京寧陵安福子勝禪師

問：妙峰（Miaofeng）頂上的事暫且不問，半山相見又是怎麼回事？

禪師說：草莽之輩。

問：如果立起一塵，家國就會興盛，如果不立一塵時又如何？

禪師說：有眼無耳，六月天坐在火邊。（僧人於是回到大眾中）

禪師說：三十六計，走為上計。隨後就打。

禪師說：提問時像風馳電掣，回答時像大海容納眾流。仔細檢查起來，有什麼用處呢？為什麼呢？因為大道虛空曠遠，誰能用言語表達？佛法沒有來去，本來就沒有出現和消失。自古至今，何曾有過差異？靈光不會暗淡，本體顯露真實恒常。心本來就是空寂的，境界自然不會產生。境界既然不產生，自性本來就是常住的。可以說一切諸法都完全圓滿成就。所以先覺者說：法本是無法，無法也是法。現在付託無法之時，法法又何曾是法呢？

【English Translation】 English version Chan Master Yue of Chengtian Zifu Monastery in Luzhou

Asked: What is the realm of Luzhou (Luzhou)?

The Master said: 'For a thousand miles, the wind's威勢is solemn; within the layered city walls, the corner towers' sounds are clear.'

A monk asked: What are the people within this realm?

The Master said: 'They can only sing vulgar songs like 'Ge Lian'; even if they wanted to borrow a sword, they could hardly become pillars of the state.'

The Master said: Truly knowing the origin of this matter, in Xizhu (Xizhu, ancient India), the first to transmit the Dharma was Kasyapa (Kasyapa); within this land, the one who established the ancestral decree was upright and unyielding; in Dongtu (Dongtu, referring to China), it was later passed on to Lu Gong (Lu Gong). The true spirit outside the teachings has not declined; dividing the lamps and continuing the lineages, according to the capacity of the recipients, the teachings are imparted. From ancient times until now, sages and worthies have appeared intermittently. How can one with small roots and small wisdom inherit the ancestral lineage, develop the true spirit, and praise this matter? Although this is so, things are not absolute. Haven't you heard the former worthies say: The one who first speaks the Dharma does not know the last phrase; the one who speaks the last phrase does not know the first phrase. Let's put aside the first phrase for now; what is the last phrase? Is there anyone who can say it? (After a long pause) Treasure this!'

Chan Master Zisheng of Anfu Monastery in Ningling, Nanjing

Asked: The matter on the peak of Miaofeng (Miaofeng) is not asked for now; what about meeting halfway up the mountain?

The Master said: A rustic fellow.

Asked: If one dust is established, the family and country will prosper; what if not even one dust is established?

The Master said: Having eyes but no ears, sitting by the fire in June. (The monk then returned to the assembly)

The Master said: Of the thirty-six stratagems, running away is the best. Then strike immediately.

The Master said: The questioning is like lightning and thunder, the answering is like the ocean receiving all streams. Examining it closely, what use is there? Why? Because the Great Way is vast and boundless, who can express it in words? The Dharma has no coming or going, originally without arising or ceasing. From ancient times until now, what difference has there ever been? The spiritual light does not dim, the essence reveals true constancy. The mind is originally empty and still, the realm naturally does not arise. Since the realm does not arise, the nature is originally permanent. It can be said that all dharmas are completely and perfectly accomplished. Therefore, the enlightened ones have said: Dharma is fundamentally no-dharma, no-dharma is also dharma. Now, at the time of entrusting no-dharma, what dharma has ever been dharma?

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諸仁者。佗既恁么告報。諸人何不直下承當。若也承當得去。能于般若光中游華藏世界。縱橫自在。妙用無邊。擬議思量。翻成路布。毫𨤲情念。事相不忘。往復輪迴。何有休息。殊不知凡之與聖皆是虛名。異相種形。本來幻色。若能自信。曠劫塵勞。冰消瓦解。如是則十方世界一口吞盡。何處更有一絲毫為隔為礙。雖然如是。敢問諸人。只如達磨西來。九年冷坐。徒個什麼。良久。云。不要疑著。

上堂云。萬木蕭疏。群峰葉落。巖松古柏。四季長青。林下相逢。更說什麼。若也揚眉瞬目。又是鬼弄精魂。更或拈拂敲床。大似隔靴抓癢。筑著磕著。頭漲面赤。到遮里。如何得恰好。良久。云。借居一片閑田地。獨對高峰為舉揚。參。

舒州甘露德颙禪師

問。知師已得圓通旨。未番如何指示人。

師云。晝見日。

僧曰。學人不會。

師云。夜見星。

問。如何是佛法大意。

師云。歌須搖頭。哭須皺眉。

問。如何是最初一句。

師云。梁王不識。

僧曰。未審意旨如何。

師云。獨自悽悽。

師云。栴檀林中更非佗木。並是根生土長。出現世間。花果枝條。悉皆茂盛。優缽羅花。時一現耳。直得聖凡聚首。遠近同觀。觀則不

【現代漢語翻譯】 現代漢語譯本 諸位仁者，既然他已經這樣告知，你們為何不直接承擔領悟？如果能夠承擔領悟，就能在般若（智慧）的光芒中游歷華藏世界（佛教宇宙觀），縱橫自在，妙用無邊。如果擬議思量，反而會成為路上的障礙。哪怕只有一絲一毫的情念，對事物的表象不能忘懷，就會在輪迴中往復，何時才能休息？殊不知凡夫與聖人都是虛名，不同的外貌和形態，本來就是虛幻的色相。如果能夠自信，長久以來的塵勞就會像冰雪消融，瓦片破碎。這樣，就能一口吞盡十方世界，哪裡還會有絲毫的隔閡和障礙？雖然如此，還是想問問各位，達磨（菩提達摩）西來，九年面壁靜坐，究竟是爲了什麼？（良久）說：『不要疑惑。』

上堂開示說：『萬木蕭疏，群峰落葉，巖石上的松樹和古老的柏樹，四季常青。在林下相逢，還說什麼呢？如果揚眉眨眼，又是鬼在賣弄精魂。如果拈起拂塵敲打禪床，就像隔著靴子撓癢。筑著磕著，頭漲面紅。到這裡，如何才能恰到好處？』（良久）說：『借居一片閒適的田地，獨自面對高峰來宣揚佛法。』參！

舒州甘露德颙禪師

問：『聽說禪師已經領悟了圓通的宗旨，未領悟的人如何指示？』

禪師說：『白天看見太陽。』

僧人說：『學人不會。』

禪師說：『夜晚看見星星。』

問：『如何是佛法的大意？』

禪師說：『唱歌需要搖頭，哭泣需要皺眉。』

問：『如何是最初的一句話？』

禪師說：『梁武帝不認識。』

僧人說：『不知道其中的意思是什麼？』

禪師說：『獨自淒涼。』

禪師說：『在栴檀（檀香）林中沒有其他的樹木，都是根生土長，出現在世間。花朵、果實、枝條，都非常茂盛。優缽羅花（藍色蓮花）只是偶爾出現。使得聖人凡夫聚集在一起，遠近的人一同觀看。觀看卻不...

【English Translation】 English version Venerable ones, since he has already announced it thus, why don't you directly accept and understand? If you can accept and understand, you can travel freely in the light of Prajna (wisdom) within the Hua-yan World (Buddhist cosmology), being unconstrained and with boundless wonderful functions. If you deliberate and contemplate, it will instead become an obstacle on the path. Even a tiny bit of emotional thought, being unable to forget the appearances of things, will lead to repeated cycles of reincarnation, when will there be rest? You don't realize that 'ordinary' and 'sage' are just empty names, different appearances and forms are originally illusory phenomena. If you can have self-confidence, the dust and toil of countless eons will melt like ice and shatter like tiles. In this way, you can swallow the ten directions of the world in one gulp, where would there be even a trace of separation or obstruction? Although it is so, I dare to ask everyone, what was Bodhidharma's purpose in coming from the West and sitting in silent meditation facing the wall for nine years? (After a long pause) He said: 'Don't be doubtful.'

Ascending the hall, he said: 'Ten thousand trees are sparse, the peaks are shedding leaves, but the pine trees on the rocks and the ancient cypress trees are evergreen in all four seasons. Meeting under the trees, what else is there to say? If you raise your eyebrows and blink your eyes, it's just a ghost showing off its spirit. If you pick up the whisk and knock on the meditation bed, it's like scratching an itch through your boots. Stumbling and bumping, your face turns red. How can you get it just right here?' (After a long pause) He said: 'Dwelling in a piece of idle land, I face the high peaks alone to proclaim the Dharma.' Investigate!

Chan Master De'e of Ganlu Temple in Shu Prefecture

Someone asked: 'I have heard that the Master has already attained the essence of perfect penetration, how do you instruct those who have not yet understood?'

The Master said: 'In the daytime, you see the sun.'

The monk said: 'This student does not understand.'

The Master said: 'At night, you see the stars.'

Someone asked: 'What is the great meaning of the Buddha-dharma?'

The Master said: 'Singing requires shaking your head, crying requires frowning.'

Someone asked: 'What is the very first sentence?'

The Master said: 'Emperor Wu of Liang did not recognize it.'

The monk said: 'I don't know what the meaning is?'

The Master said: 'Alone and desolate.'

The Master said: 'In the sandalwood forest, there are no other trees; they all grow from the same roots and soil, appearing in the world. The flowers, fruits, and branches are all lush and flourishing. The Utpala flower (blue lotus) only appears occasionally. It causes sages and ordinary people to gather together, those near and far to observe together. Observing, yet not...'

---

無。且道承誰覆蔭。良久。云。南山起云。北山下雨。

上堂云。早朝擊鼓。勞動諸人。古佛叢林。事不獲已。直饒德山一棒。似倚天長劍。臨濟一喝。如旱地爆雷。儘是倚勢欺人。無風起浪。山僧今日過犯彌天。留與諸方撿點。

金陵正覺道清禪師

問。如何是佛法大意。

師云。倉陳米飯淡黃𧆌。

問。如何是切急處。

師云。庫宇半成。方丈基足。

金陵天禧宗永慧嚴禪師

問。九年面壁。圖個什麼。

師云。天蓋地載。

僧曰。昔時達磨。今日天禧。

師云。多年曆日。

問。正當恁么時。佛法在什麼處。

師云。你鼻孔里。

僧曰。恁么則氣急殺人。

師云。也有些子。

襄州鳳凰山乾明廣禪師

上堂云。日頭東畔出。月向西邊沒。來去急如梭。催人成白骨。山僧有一法。堪為保命術。生死不相干。打破精靈窟。咄。咄。是何物。不是眾生不是佛。參。

上堂云。今日中秋夜月。不是衲僧時節。雖然十分圓明。來朝依舊還闕。人人有面古鏡。照天照地無別。從來一向圓明。且道是誰家風月。禪人若暫回頭。演惹達多心自歇。參。

饒州安國自方禪師

上堂。普視大眾云。還

【現代漢語翻譯】 現代漢語譯本： 『且道承誰覆蔭』（且說承受誰的庇護）。良久（沉默很久）。云（禪師說）。『南山起云，北山下雨』（南山升起雲霧，北山降下雨水）。

上堂云（禪師上堂說法時說）。『早朝擊鼓，勞動諸人』（早晨敲鼓，勞煩各位）。『古佛叢林，事不獲已』（在古老的佛寺里，有些事情是不得已而為之）。『直饒德山一棒，似倚天長劍』（即使德山禪師的一棒，也像倚天的長劍）。『臨濟一喝，如旱地爆雷』（臨濟禪師的一喝，就像旱地裡的炸雷）。『儘是倚勢欺人，無風起浪』（這些都是仗勢欺人，無風起浪）。『山僧今日過犯彌天，留與諸方撿點』（我今天犯下的過錯彌天，留給各位來指正）。

金陵正覺道清禪師

問（有僧人問）。『如何是佛法大意』（什麼是佛法的大意）？ 師云（禪師說）。『倉陳米飯淡黃𧆌』（倉庫里陳舊的米飯，顏色是淡黃色的）。

問（有僧人問）。『如何是切急處』（什麼是當務之急）？ 師云（禪師說）。『庫宇半成，方丈基足』（倉庫的房屋只完成了一半，方丈的基石已經足夠了）。

金陵天禧宗永慧嚴禪師

問（有僧人問）。『九年面壁，圖個什麼』（達摩祖師九年面壁，圖的是什麼）？ 師云（禪師說）。『天蓋地載』（天覆蓋，地承載）。

僧曰（僧人說）。『昔時達磨（Bodhidharma），今日天禧』（過去是達摩祖師，現在是天禧禪師）。 師云（禪師說）。『多年曆日』（已經過去了很多年）。

問（有僧人問）。『正當恁么時（zheng dang ren me shi），佛法在什麼處』（正在這個時候，佛法在哪裡）？ 師云（禪師說）。『你鼻孔里』（就在你的鼻孔里）。

僧曰（僧人說）。『恁么則氣急殺人』（這樣說來，豈不是要讓人氣得要死）？ 師云（禪師說）。『也有些子』（也有一點道理）。

襄州鳳凰山乾明廣禪師

上堂云（禪師上堂說法時說）。『日頭東畔出，月向西邊沒』（太陽從東邊升起，月亮向西邊落下）。『來去急如梭，催人成白骨』（時間來去如梭，催促人變成白骨）。『山僧有一法，堪為保命術』（我有一法，可以作為保命的法術）。『生死不相干，打破精靈窟』（生死與我不相干，打破精靈的巢穴）。『咄（duo）！咄（duo）！是何物』（這是什麼）？『不是眾生不是佛』（不是眾生也不是佛）。『參』（參悟吧）。

上堂云（禪師上堂說法時說）。『今日中秋夜月，不是衲僧時節』（今天中秋節的月亮，不是我們出家人的節日）。『雖然十分圓明，來朝依舊還闕』（雖然十分圓滿光明，明天依舊會殘缺）。『人人有面古鏡，照天照地無別』（每個人都有一面古老的鏡子，照天照地沒有分別）。『從來一向圓明，且道是誰家風月』（從來都是圓滿光明，請問這是誰家的風月）？『禪人若暫回頭，演惹達多（Yannedaduo）心自歇』（禪人如果稍微回頭，演惹達多的妄心自然就會停止）。『參』（參悟吧）。

饒州安國自方禪師

上堂（禪師上堂說法）。普視大眾云（環顧大眾說）。『還』（還）。

English version: 『Moreover, who provides the shelter?』 After a long silence, he said, 『Clouds rise from the southern mountain, rain falls on the northern mountain.』

Addressing the assembly, he said, 『The drum is struck in the early morning, troubling everyone. In ancient Buddhist monasteries, some things are unavoidable. Even Deshan's (Tok-san) staff is like a sky-reliant long sword; Linji's (Rinzai) shout is like thunder in dry land. All of these rely on power to bully people, stirring up waves without wind. Today, this mountain monk's transgressions fill the sky; I leave them for all of you to examine.』

Chan Master Daoqing (Tao-ch'ing) of Zhengjue (Cheng-chueh) Monastery in Jinling (Chin-ling)

Question: 『What is the great meaning of the Buddha-dharma (Buddha's teaching)?』 The Master said, 『Old rice in the granary, pale yellow gruel.』

Question: 『What is the most urgent matter?』 The Master said, 『The storehouse is half-built, the abbot's quarters have sufficient foundation.』

Chan Master Zongyong (Tsung-yung) Huiyan (Hui-yen) of Tianxi (T'ien-hsi) Monastery in Jinling (Chin-ling)

Question: 『What was Bodhidharma (Da Mo) seeking by facing the wall for nine years?』 The Master said, 『Heaven covers, earth supports.』

A monk said, 『Bodhidharma (Da Mo) of the past, Tianxi (T'ien-hsi) of today.』 The Master said, 『Many years of calendars.』

Question: 『Right at this moment, where is the Buddha-dharma (Buddha's teaching)?』 The Master said, 『In your nostrils.』

The monk said, 『In that case, one would be suffocated to death!』 The Master said, 『There's something to that.』

Chan Master Qianming Guang (Ch'ien-ming Kuang) of Fenghuang (Feng-huang) Mountain in Xiangzhou (Hsiang-chou)

Addressing the assembly, he said, 『The sun rises in the east, the moon sets in the west. Coming and going as swiftly as a shuttle, urging people to become white bones. This mountain monk has a dharma (teaching), worthy as a life-preserving art. Birth and death are unrelated, smashing the demon's lair. Duh! Duh! What is it? It is neither sentient being nor Buddha. Investigate!』

Addressing the assembly, he said, 『Today is the Mid-Autumn Festival moon, not a time for monks. Although it is perfectly round and bright, tomorrow it will still be lacking. Everyone has an ancient mirror, illuminating heaven and earth without distinction. It has always been perfectly round and bright; tell me, whose is this scenery? If a Chan practitioner turns his head even for a moment, the mind of Yannedaduo (Yannedaduo) will naturally cease. Investigate!』

Chan Master Zifang (Tzu-fang) of Anguo (An-kuo) Monastery in Raozhou (Jao-chou)

Addressing the assembly, he looked around at everyone and said, 『Still?』

【English Translation】 English version: 『Moreover, who provides the shelter?』 After a long silence, he said, 『Clouds rise from the southern mountain, rain falls on the northern mountain.』

Addressing the assembly, he said, 『The drum is struck in the early morning, troubling everyone. In ancient Buddhist monasteries, some things are unavoidable. Even Deshan's (Tok-san) staff is like a sky-reliant long sword; Linji's (Rinzai) shout is like thunder in dry land. All of these rely on power to bully people, stirring up waves without wind. Today, this mountain monk's transgressions fill the sky; I leave them for all of you to examine.』

Chan Master Daoqing (Tao-ch'ing) of Zhengjue (Cheng-chueh) Monastery in Jinling (Chin-ling)

Question: 『What is the great meaning of the Buddha-dharma (Buddha's teaching)?』 The Master said, 『Old rice in the granary, pale yellow gruel.』

Question: 『What is the most urgent matter?』 The Master said, 『The storehouse is half-built, the abbot's quarters have sufficient foundation.』

Chan Master Zongyong (Tsung-yung) Huiyan (Hui-yen) of Tianxi (T'ien-hsi) Monastery in Jinling (Chin-ling)

Question: 『What was Bodhidharma (Da Mo) seeking by facing the wall for nine years?』 The Master said, 『Heaven covers, earth supports.』

A monk said, 『Bodhidharma (Da Mo) of the past, Tianxi (T'ien-hsi) of today.』 The Master said, 『Many years of calendars.』

Question: 『Right at this moment, where is the Buddha-dharma (Buddha's teaching)?』 The Master said, 『In your nostrils.』

The monk said, 『In that case, one would be suffocated to death!』 The Master said, 『There's something to that.』

Chan Master Qianming Guang (Ch'ien-ming Kuang) of Fenghuang (Feng-huang) Mountain in Xiangzhou (Hsiang-chou)

Addressing the assembly, he said, 『The sun rises in the east, the moon sets in the west. Coming and going as swiftly as a shuttle, urging people to become white bones. This mountain monk has a dharma (teaching), worthy as a life-preserving art. Birth and death are unrelated, smashing the demon's lair. Duh! Duh! What is it? It is neither sentient being nor Buddha. Investigate!』

Addressing the assembly, he said, 『Today is the Mid-Autumn Festival moon, not a time for monks. Although it is perfectly round and bright, tomorrow it will still be lacking. Everyone has an ancient mirror, illuminating heaven and earth without distinction. It has always been perfectly round and bright; tell me, whose is this scenery? If a Chan practitioner turns his head even for a moment, the mind of Yannedaduo (Yannedaduo) will naturally cease. Investigate!』

Chan Master Zifang (Tzu-fang) of Anguo (An-kuo) Monastery in Raozhou (Jao-chou)

Addressing the assembly, he looked around at everyone and said, 『Still?』

---

會么。一切見成。不用絲毫心力。但盡凡心。別無聖解。所以道。觀身實相。觀佛亦然。前際不來。后際不去。今則無住。無住之本。流出萬端。萬象森羅。一時驗取。

廬州澄慧義端禪師

問。如何是佛。

師云。泥捏金裝。

僧曰。如何是法。

師云。海口難宣。

僧曰。如何是僧。

師云。剃頭洗缽。

僧曰。向上更有事也無。

師云。不妨惺惺。

師云。春山青。春水碧。隨波逐浪成虛擲。若能返究本來源。萬派分流聲瀝瀝。問你諸人識不識。忽若識。免效當年空面壁。

廬州北天王崇勝益禪師

上堂云。宗門祖令。徒自緘言。坐斷妙峰。一口吞盡。黃河倒瀉。崑崙鐵牛。橫身宇宙。到遮里。卻須有出身一路。良久。云。玉馬嘶時金斗轉。金雞啼處日光生。參。

上堂云。靈源湛寂。動靜一如。萬法本空。隨緣而照。方圓任器。應用無私。亙古亙今。瞭然自在。所以在天旋之不動。在江注之不流。寂而不凝。動而不亂。運用千般。隱無滯礙。然雖如是。爭柰祖宗門下總不用著。敢問諸人。且道衲僧家有什麼奇特處。乃拈拄杖橫按膝上。云。會么。七星光燦爛。舉動耀乾坤。卓一下。

衛州元豐院宗燈禪師

開

堂日。問。梵王請佛。蓋為群生。府主請師。當爲何事。

師云。知恩方解報恩。

僧曰。金粟不知何處去。裴公今日入山來。

師舉拂子云。還見么。

問。選佛場開。如何顯道。

師云。云離山勢聳。

僧曰。學人未曉。

師云。雷出地聲高。

僧曰。更有奇特事也無。

師云。有。

僧曰。如何則是。

師云。三尺冷光輝夜月。一條流水迸人寒。

廬山棲賢智柔庵主

投機頌曰。

二十年來行腳。走盡東京西洛。

如今卻到棲賢。一步不曾移著。

東京法雲禪寺惟白佛國禪師(向下語句已曾　進上)

元符三年二月十六日　哲宗皇帝五七。奉　聖旨就　福寧殿升座。拈香罷。問　大行皇帝上仙。未審即今居何報土。

師云。不居兜率陀天上。便在蓮花世界中。

僧曰。恁則么靈然一句超群像。迥出三乘不假修。

師云。須是恁么人。方能恁么去。

僧曰。還許學人露個訊息也無。

師云。　聖明天子畔。一任展宗風。

僧曰。九品蓮間親見佛。百千菩薩共遨遊。

師云。不妨道著。

問。奉　敕升堂於此日。師將何法報　君恩。

師云。

【現代漢語翻譯】 現代漢語譯本 某日，有僧人問道：『梵天王（Brahmā）邀請佛陀說法，是爲了普度眾生。府主邀請禪師您，又是爲了什麼事呢？』 禪師說：『知恩才能懂得報恩。』 僧人說：『金粟如來（Jin Su Rulai）不知去了何處，裴休（Pei Xiu）今日卻來到了山中。』 禪師舉起拂塵說：『還看見了嗎？』 有僧人問道：『選佛場（xuan fo chang）開啟，如何才能彰顯佛道？』 禪師說：『雲彩離開了山，山勢才顯得高聳。』 僧人說：『學人還不明白。』 禪師說：『雷聲從地底發出，聲音才顯得高亢。』 僧人說：『還有更奇特的事情嗎？』 禪師說：『有。』 僧人說：『如何是奇特的事情？』 禪師說：『三尺寒光輝映著夜月，一道流水迸發出逼人的寒意。』 廬山棲賢寺的智柔庵主（Zhirou Anzhu of Qixian Temple, Lushan Mountain） 投機頌說： 『二十年來四處行腳，走遍了東京（Dongjing）和西洛（Xiluo）。』 『如今卻來到了棲賢寺（Qixian Temple），一步也不曾移動過。』 東京法雲禪寺的惟白佛國禪師（Weibai Foguo Chanshi of Fayun Temple, Dongjing） 元符三年二月十六日，哲宗皇帝（Emperor Zhezong）駕崩五十七日。奉聖旨在福寧殿（Funing Palace）升座。拈香完畢后，問道：大行皇帝（Daxing Huangdi）已經仙逝，不知現在居住在何處？』 禪師說：『不在兜率陀天（Tushita Heaven）上，便在蓮花世界（Lotus World）中。』 僧人說：『如此說來，那麼靈然的一句超越了萬象，迥然超出三乘（Three Vehicles），無需修行。』 禪師說：『必須是這樣的人，才能這樣離去。』 僧人說：『還允許學人透露一點訊息嗎？』 禪師說：『在聖明天子（Enlightened Emperor）身邊，可以盡情地弘揚宗風。』 僧人說：『在九品蓮花（Nine Grades of Lotus）間親眼見到佛，與成百上千的菩薩一同遨遊。』 禪師說：『不妨這樣說。』 僧人問道：『奉皇帝的命令，今日在此升座，禪師將用什麼佛法來報答皇恩？』 禪師說：

【English Translation】 English version One day, a monk asked: 'Brahmā (梵王) invited the Buddha to preach for the sake of all sentient beings. What is the reason for the prefect inviting you, Master?' The Master said: 'Only by knowing kindness can one understand how to repay it.' The monk said: 'Where has Jin Su Rulai (金粟如來, Golden Grain Tathagata) gone? Pei Xiu (裴休) has come to the mountain today.' The Master raised his whisk and said: 'Do you see it?' A monk asked: 'When the Buddha Selection Ground (選佛場) is opened, how can the Dao be revealed?' The Master said: 'When the clouds leave the mountain, the mountain's majesty soars.' The monk said: 'This student does not understand.' The Master said: 'When thunder comes from the earth, the sound is high.' The monk said: 'Is there anything more extraordinary?' The Master said: 'Yes.' The monk said: 'What is it?' The Master said: 'Three feet of cold light shines on the night moon, a stream of water bursts forth with chilling cold.' Zhirou Anzhu (智柔庵主), the Abbot of Qixian Temple (棲賢寺) on Mount Lu (廬山) A verse of accord: 'For twenty years, I have traveled on foot, exhausting Dongjing (東京) and Xiluo (西洛).' 'Now I have arrived at Qixian Temple (棲賢寺), without ever having moved a step.' Zen Master Weibai Foguo (惟白佛國禪師) of Fayun Temple (法雲禪寺) in Dongjing (東京) On the sixteenth day of the second month of the third year of Yuanfu, the fifty-seventh day after the death of Emperor Zhezong (哲宗皇帝), by imperial decree, he ascended the seat in Funing Palace (福寧殿). After offering incense, he asked: 'The late Emperor (大行皇帝) has ascended to immortality. I wonder where he now resides?' The Master said: 'Not in Tushita Heaven (兜率陀天), but in the Lotus World (蓮花世界).' The monk said: 'In that case, that spiritually radiant phrase transcends all phenomena, surpassing the Three Vehicles (三乘) without the need for cultivation.' The Master said: 'It must be such a person to be able to go in such a way.' The monk said: 'May this student be allowed to reveal a message?' The Master said: 'Beside the enlightened Emperor (聖明天子), freely display the sect's style.' The monk said: 'Among the Nine Grades of Lotus (九品蓮花), one personally sees the Buddha, and roams with hundreds of thousands of Bodhisattvas.' The Master said: 'It doesn't hurt to say it.' The monk asked: 'By imperial decree, you ascend the seat here today. What Dharma will the Master use to repay the Emperor's grace?' The Master said:

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雪嶺泥牛吼。雲門木馬嘶。

僧曰。恁么則龍樓生瑞氣。鳳閣鎖祥雲。

師云。昨宵南鬥上。已現老人星。

僧曰。可謂萬邦歌有道。四海賀昇平。

師云。人祝千年壽。山呼萬歲聲。

僧曰。若然者。非但黎民陶聖化。釋門從此轉光輝。

師云。皇天無親。惟德是輔。

問　仙遊忽遠。鸞駕難追。未審祖意西來。如何舉唱。

師云。到頭霜夜月。任運落西山。

僧曰。祖意已蒙扶往駕　大行神御化何方。

師云。將此身心奉塵剎。是則名為報　國恩。

僧云。諸佛出世。天雨寶花　吾皇即位。有何祥瑞。

師云。上苑百花發　皇家萬事新。

僧曰。若然者　帝日與佛日增暉。　皇風並祖風永扇。

師云。萬國已歡心。

師云。人天正眼。處處分明。佛祖妙心。堂堂顯露。玉池春水。澄湛法身。金殿香氳。含容妙體。龍樓聳峻。普賢家風。鳳閣穹崇。文殊寶界。御溝柳綠。盡顯真如。上苑花紅。全彰般若。重重交映。杳杳難思。瑞氣凝空。祥煙遍界。毗盧花藏。與此無殊。慈氏園林。何曾有異。到斯境致。各請觀瞻。頓悟自心。同登佛剎。還委悉么。　前佛已滅　今佛出現。放無量光。照無量國。遇斯光者。悉獲清涼

【現代漢語翻譯】 現代漢語譯本： 雪嶺的泥牛發出吼叫，雲門的木馬發出嘶鳴。 僧人問：『如果這樣，那麼龍樓就充滿吉祥之氣，鳳閣就鎖住祥瑞之云了。』 師父說：『昨晚南斗星升起，已經顯現出老人星。』 僧人說：『真可謂萬國歌頌有道的君主，四海慶賀太平盛世。』 師父說：『人們祝願君王千年長壽，山呼萬歲之聲。』 僧人說：『如果這樣，那麼不僅百姓受到聖明的教化，佛門從此更加光輝。』 師父說：『皇天沒有偏私，只輔助有德之人。』 僧人問：『仙遊忽然遙遠，鸞駕難以追尋，不知祖師西來的意旨，如何宣揚？』 師父說：『最終還是霜夜的月亮，順其自然地落在西山。』 僧人說：『祖師的意旨已經蒙受扶持，先皇的神聖功德教化在何方？』 師父說：『將此身心奉獻給塵世，這才能報答國家的恩情。』 僧人說：『諸佛出世，天降寶花；當今皇上即位，有什麼祥瑞？』 師父說：『上苑百花盛開，皇家萬事煥然一新。』 僧人說：『如果這樣，那麼帝王的太陽和佛的太陽都增添光輝，皇家的風範和祖師的風範永遠流傳。』 師父說：『萬國已經歡欣鼓舞。』 師父說：『人天的正眼，處處分明；佛祖的妙心，堂堂顯露。玉池的春水，澄澈地照耀著法身（Dharmakaya，佛的法性之身）。金殿的香氣，包含容納著妙體。龍樓高聳，是普賢（Samantabhadra）菩薩的家風；鳳閣高大，是文殊（Manjusri）菩薩的寶界。御溝的柳樹碧綠，完全顯現真如（Tathata，事物的本然狀態）；上苑的花朵鮮紅，完全彰顯般若（Prajna，智慧）。重重交相輝映，深遠難以思議。祥瑞之氣凝結在空中，祥和的煙霧遍佈世界。毗盧遮那佛（Vairocana）的花藏世界，與此沒有什麼不同；彌勒（Maitreya）菩薩的園林，又有什麼差別呢？到了這種境界，請各位觀看瞻仰，頓悟自己的心，一同登上佛的凈土。還明白了嗎？』 『過去的佛已經滅度，現在的佛已經出現。』 『放出無量的光明，照耀無量的國土。遇到這種光明的人，都獲得清涼。』

【English Translation】 English version: The snow-capped mountain's mud ox roars. The Yunmen (a Zen school) wooden horse neighs. A monk asked: 'If that's so, then the dragon tower is filled with auspicious air, and the phoenix pavilion locks in propitious clouds.' The master said: 'Last night, the Southern Dipper rose, and the Old Man Star has already appeared.' The monk said: 'It can truly be said that all nations sing praises of a virtuous ruler, and the four seas celebrate a peaceful and prosperous era.' The master said: 'People wish the emperor a thousand years of life, and the mountains echo with shouts of ten thousand years.' The monk said: 'If that's so, then not only will the common people be influenced by sage-like teachings, but the Buddhist community will also shine with greater glory from now on.' The master said: 'Imperial Heaven has no favorites; it only assists those with virtue.' A monk asked: 'The immortal journey is suddenly distant, and the imperial carriage is difficult to follow. I don't know how the Patriarch's (Bodhidharma) intention in coming from the West should be proclaimed?' The master said: 'In the end, it's still the moon on a frosty night, naturally setting in the western mountains.' The monk said: 'The Patriarch's intention has already been supported and carried forward. Where is the late Emperor's divine and transformative influence?' The master said: 'To dedicate this body and mind to the realms of dust, this is called repaying the country's kindness.' The monk said: 'When the Buddhas appear in the world, the heavens rain precious flowers; when our Emperor ascends the throne, what auspicious signs are there?' The master said: 'In the imperial garden, a hundred flowers bloom; in the royal family, ten thousand things are new.' The monk said: 'If that's so, then may the Emperor's sun and the Buddha's sun both increase in radiance, and may the Emperor's influence and the Patriarch's influence forever spread.' The master said: 'All nations are already rejoicing.' The master said: 'The true eye of humans and gods is clear everywhere; the wondrous mind of the Buddhas and Patriarchs is openly revealed. The spring water of the jade pond clearly illuminates the Dharmakaya (body of the Dharma). The fragrant atmosphere of the golden palace contains and embraces the wondrous form. The towering dragon tower is the family style of Samantabhadra (Universal Virtue Bodhisattva); the lofty phoenix pavilion is the precious realm of Manjusri (Gentle Glory Bodhisattva). The green willows of the imperial moat fully reveal Tathata (Suchness); the red flowers of the imperial garden fully manifest Prajna (Wisdom). Layer upon layer, they reflect each other, profound and difficult to fathom. Auspicious air congeals in the sky, and propitious smoke pervades the world. The Flower Treasury World of Vairocana (Illuminating One Buddha) is no different from this; what difference is there from the garden of Maitreya (Loving One Bodhisattva)? Having arrived at this state, please everyone observe and contemplate, suddenly awaken to your own mind, and together ascend to the Buddha's Pure Land. Do you understand?' 'The Buddhas of the past have already passed away, and the Buddhas of the present have already appeared.' 'Releasing immeasurable light, illuminating immeasurable lands. Those who encounter this light will all obtain coolness and peace.'

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。所以對　御闡揚。報　皇恩德。使舜日佛日明徹乾坤。堯風祖風均和法界。敢問　皇恩佛恩如何即是。遂顧視大眾云。如天普覆。似地普擎。有如是威權。有如是覆載。既然如是。作么生報。

良久。云。泥牛吼處山河靜。木馬嘶時日月明。臣僧惟白伏奉　來旨。就　大行皇帝靈御前升座。舉揚般若。上資　仙駕。恭想　大行皇帝出為　聖主。十有六年。垂衣九重。恩沾四海。崇際三教。子育萬方。一旦　上仙。闔國悲慟。時光迅速。五七俄臨。今日廣集緇徒。興揚佛事。伏願　　大行皇帝睿性圓明。千光顯著。聖身自在。萬德莊嚴。快樂土中。蓮華捧足。率陀天上。銖衣繞身。復振神威。保祐邦國。恭惟　我皇帝陛下。受如來記。現如來身。得如來智。作如來事。一登　寶位。萬國歡心。天下生民。忻逢瑞世。域中禪律。獲際　昌時。伏願　統七聖靈基。千千億歲。踐百王功業。萬萬　余春。玉葉騰芳。金枝挺秀。　皇太后力扶　聖嗣。同理政機。伏願萬年松壽。千歲鶴齡。道贊　明君。功資帝業。

皇太妃　皇后。昔日靈山授記。今朝同贊　皇家。伏願各悟本心。即如如佛。

親王國族．宮禁嬪妃。一聞般若正因。同圓金剛種智。久瀆　聖聦。伏惟珍重。

四月二十二日。百日入內。

【現代漢語翻譯】 現代漢語譯本：因此，我將盡力宣揚佛法，以報答皇上的恩德，使舜日（指太平盛世）和佛日的光輝照亮整個天地，使堯帝的風範和祖師的風範和諧地充滿整個法界。敢問皇恩和佛恩究竟是什麼？於是環顧大眾說：『就像天一樣普遍覆蓋，像地一樣普遍承載。』有這樣的威權，有這樣的覆蓋和承載。既然是這樣，又該如何報答呢？ 良久，說：『泥牛吼叫的地方山河寂靜，木馬嘶鳴的時候日月光明。』臣僧惟白恭敬地接受旨意，在大行皇帝（已故皇帝）的靈位前升座，宣揚般若（智慧），以資助仙逝的皇帝。恭敬地想到大行皇帝在世時作為聖明的君主，統治了十六年，垂衣拱手，恩澤遍及四海，尊崇佛、道、儒三教，養育天下百姓。一旦駕崩，全國悲痛。時光迅速，五七（三十五天）很快到來。今天廣泛聚集僧侶，舉行佛事，愿大行皇帝的睿智圓滿光明，千光顯著，聖身自在，萬德莊嚴，在極樂世界中，蓮花承托雙足，在率陀天上（佛教中的天界），華麗的衣裳環繞身體。再次振奮神威，保佑國家。恭敬地祝願當今皇帝陛下，接受如來的授記，顯現如來的身相，獲得如來的智慧，做如來的事業。一旦登上皇位，萬國歡欣，天下百姓，欣喜地迎來太平盛世，國內的禪宗和律宗，獲得了昌盛的時代。愿陛下統治七聖的靈基，千秋萬代，繼承百王的功業，萬壽無疆。玉葉（指皇族子孫）散發芬芳，金枝（指皇族子孫）挺拔秀麗。皇太后大力扶持聖明的繼承人，共同治理國家。祝願太后萬年松樹般的長壽，千年仙鶴般的年齡，輔佐英明的君主，成就帝王的功業。 皇太妃和皇后，昔日在靈山（釋迦牟尼說法之地）接受授記，今天一同贊助皇家。祝願各位領悟本心，即是如如不動的佛。 各位親王、國族、宮中嬪妃，一旦聽聞般若的正因，共同圓滿金剛的智慧種子。長久打擾了各位，祝願各位珍重。 四月二十二日，百日入內。

【English Translation】 English version: Therefore, I will do my best to propagate the Dharma, to repay the Emperor's kindness, so that the light of the Shun era (referring to a peaceful and prosperous age) and the Buddha's light illuminate the entire universe, and the demeanor of Emperor Yao and the ancestral masters harmoniously fill the entire Dharma realm. May I ask, what exactly are the Emperor's grace and the Buddha's grace? Then, looking around at the assembly, he said, 'Like the sky, it universally covers; like the earth, it universally supports.' There is such power and authority, such covering and support. Since this is the case, how should we repay it? After a long pause, he said, 'Where the mud cow roars, the mountains and rivers are silent; when the wooden horse neighs, the sun and moon are bright.' Your subject, the monk Weibai, respectfully accepts the imperial decree to ascend the seat before the spirit of the late Emperor (Dahang Huangdi), to proclaim Prajna (wisdom), to assist the departed Emperor. Respectfully thinking of the late Emperor, who, when alive, was a sagacious ruler, reigning for sixteen years, governing by non-action, with his grace benefiting the four seas, honoring the three teachings of Buddhism, Taoism, and Confucianism, and nurturing all people. Once he passed away, the entire nation grieved. Time passes quickly, and the fifth seventh day (thirty-fifth day) soon arrives. Today, we gather monks extensively to perform Buddhist rituals, wishing that the late Emperor's wisdom be complete and bright, with a thousand lights shining, his sacred body free and at ease, adorned with myriad virtues, in the Land of Ultimate Bliss, with lotus flowers supporting his feet, in the Tushita Heaven (a Buddhist heaven), with magnificent robes surrounding his body. May he revive his divine power and protect the nation. Respectfully wishing His Majesty the current Emperor, who has received the prediction of the Tathagata (another name for Buddha), manifesting the form of the Tathagata, obtaining the wisdom of the Tathagata, and doing the work of the Tathagata. Once ascending the throne, all nations rejoice, and the people of the world are delighted to welcome a peaceful and prosperous age. The Chan (Zen) and Vinaya (discipline) schools within the country have obtained a flourishing era. May Your Majesty rule the spiritual foundation of the Seven Sages for thousands of years, inherit the achievements of a hundred kings for countless springs. May the jade leaves (referring to the imperial descendants) emit fragrance, and the golden branches (referring to the imperial descendants) stand tall and beautiful. May the Empress Dowager greatly support the sagacious successor, jointly governing the nation. Wishing the Empress Dowager the longevity of a ten-thousand-year pine tree, the age of a thousand-year crane, assisting the wise ruler, and contributing to the Emperor's achievements. The Imperial Concubine and the Empress, who received predictions at Vulture Peak (where Shakyamuni Buddha preached) in the past, today jointly support the Imperial Family. Wishing each of you to realize your original mind, which is the Thus Come One (Tathagata). All princes, members of the imperial family, and concubines in the palace, once hearing the correct cause of Prajna, together perfect the Vajra (diamond) seed of wisdom. Having disturbed you for a long time, wishing you all to take care. April 22nd, the hundredth day memorial service.

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再奉　　聖旨。就　福寧殿　大行皇帝靈御前升座。　聖旨令五院長老問話。師拈香云。此香從　天降下。因地所生。非因象藏龍宮。宛勝雪山牛首。今遇　國家興隆佛事。焚向爐中。普熏法界。遍為祥瑞。伏願　大行皇帝。巍巍佛相。隨諸佛下生。落落　天姿。同天人自在。遂敷座。

華嚴長老出衆云。　福寧殿上。選佛場開。幸對　聖人前。不免通個訊息。

師云。來風深辨。

問。世尊三轉法輪于大千。其輪本來常清凈。今日追薦　大行皇帝。請師當轉法輪。

師云。萬里浮雲消散盡。一輪紅日正當軒。

老曰。金輪與法輪齊轉。　帝道與祖道光輝。

師云。三宮有道安盤石。萬國歸心用老臣。

老曰。言言斬釘截鐵。句句玉轉珠回。

師云。山河王國土。水月佛家風。

老曰。恁么則觸目對揚真般若。山河共顯法王機。

師云。且領前話。

老曰。馮師一句語。千古作流通。

師云。天下已知。

褒親長老問。不省遮個意。修行徒苦辛。如何是遮個意。

師云。言中須辨的。

老曰。遮個已蒙師指示。未審那個又如何。

師云。句下自明機。

老曰。恁么則卻于言外薦。不向意中求。

師

【現代漢語翻譯】 現代漢語譯本： 再次奉上聖旨，于福寧殿（殿名）大行皇帝（已故皇帝）靈位前升座。聖旨令五院長老提問。師父拈香說道：『此香從天而降，因地而生，並非來自象藏龍宮（傳說中的藏寶之地），勝過雪山牛首（珍貴的香料）。今逢國家興隆的佛事，焚香于爐中，普熏法界，遍灑祥瑞。伏願大行皇帝，擁有巍峨的佛相，隨諸佛下生；具有落落天姿，與天人一樣自在。』 於是登上法座。 華嚴長老從人群中走出說道：『福寧殿上，選佛的道場開啟。幸對聖人（指皇帝）之前，不免通個訊息。』 師父說：『來風要深深辨別。』 長老問道：『世尊三轉法輪于大千世界，其輪本來常清凈。今日追薦大行皇帝，請師父您來轉法輪。』 師父說：『萬里浮雲消散盡，一輪紅日正當軒。』 長老說：『金輪與法輪齊轉，帝道與祖道（佛教的道）光輝。』 師父說：『三宮（指後宮）有道如磐石般穩固，萬國歸心依靠老臣。』 長老說：『言言斬釘截鐵，句句玉轉珠回。』 師父說：『山河王國土，水月佛家風。』 長老說：『既然如此，那麼觸目所及都在宣揚真般若（智慧），山河都在顯現法王（佛）的玄機。』 師父說：『暫且領會前面的話。』 長老說：『馮師的一句話，千古流傳。』 師父說：『天下皆知。』 褒親長老問道：『不明白這個意思，修行只是徒勞辛苦。如何是這個意思？』 師父說：『言語之中須辨別清楚。』 長老說：『這個已經蒙師父您指示了，不知那個又如何？』 師父說：『語句之下自然明白玄機。』 長老說：『既然如此，那麼就在言語之外領會，不要在意思之中尋求。』 師父說：

【English Translation】 English version: Again, by imperial decree, the master ascends the seat before the spirit tablet of the late Emperor (Dahang Huangdi) in the Hall of Fuling (Fuling Dian). The imperial decree orders the elders of the five monasteries to ask questions. The master takes up incense and says, 'This incense descends from the heavens and is born of the earth. It does not originate from the Elephant Treasury Dragon Palace (Xiangzang Longgong, a legendary place of treasures), but surpasses the sandalwood from the Snow Mountains (Xueshan) and ox-head (Niushou) [mountain]. Today, on the occasion of a Buddhist ceremony for the prosperity of the nation, I burn this incense in the censer, spreading its fragrance throughout the Dharma realm, bestowing auspiciousness everywhere. I humbly wish that the late Emperor may possess a majestic Buddha-like appearance, descending with all the Buddhas; and possess an outstanding heavenly demeanor, as free as the celestial beings.' Then, he ascends the Dharma seat. The Huayan Elder (Huayan Zhanglao) comes forward from the assembly and says, 'In the Hall of Fuling (Fuling Dian), the arena for selecting Buddhas is opened. Fortunately, we are before the Sage (referring to the Emperor), so I cannot avoid conveying a message.' The master says, 'Deeply discern the approaching wind.' The elder asks, 'The World-Honored One turned the Dharma wheel three times in the great thousand world, and its wheel was originally always pure. Today, in commemorating the late Emperor, we ask the master to turn the Dharma wheel.' The master says, 'Ten thousand miles of floating clouds have completely dissipated, and a round of red sun is right in the sky.' The elder says, 'The golden wheel and the Dharma wheel turn together, and the way of the Emperor and the way of the Patriarchs (Buddhism) shine brightly.' The master says, 'The three palaces (referring to the imperial harem) have the Way as solid as a bedrock, and all nations return to the heart, relying on experienced ministers.' The elder says, 'Every word is decisive, and every phrase is like jade turning and pearls rolling.' The master says, 'Mountains and rivers are the king's land, and water and moon are the Buddhist family's style.' The elder says, 'If that is so, then everything that meets the eye proclaims true Prajna (wisdom), and the mountains and rivers together reveal the mechanism of the Dharma King (Buddha).' The master says, 'For now, understand the previous words.' The elder says, 'A word from Master Feng is circulated for eternity.' The master says, 'The world already knows.' The Baoqin Elder (Baoqin Zhanglao) asks, 'Not understanding this meaning, cultivation is only in vain and hardship. What is this meaning?' The master says, 'You must discern clearly within the words.' The elder says, 'This has already been instructed by the master. I wonder, what about that?' The master says, 'The mechanism is naturally understood beneath the phrases.' The elder says, 'If that is so, then it is recommended outside of words, not sought within meaning.' The master says:

---

云。何不當機問。

老曰。未審　大行皇帝只今向什麼處去。

師云。金烏已是明當午。玉兔還須照別天。

老曰。若然者。翠柏風搖心地印。日華光映舍那身。

師云。直往鷲峰陪聖眾。不來人世逐浮華。

凈因長老問。云從龍。風從虎。未審虛空從個什麼。

師云。目前驗取。

老曰。莫將名利垢。染污祖師心。

師云。驗人端的處。下口便知音。

老曰。不唯上達　君王耳。四海如今已盡知。

師云。一任流通。

慧林長老問。相逢不拈出。舉意便知有。作么生是知有底事。

師云。動容揚古路。不墮悄然機。

老曰。遮個猶是古人底。

師云。長老作么生。長老擬議。

師喝云。掣電之機。徒勞佇思。

智海長老問。香菸起處。大施門開。正令當行。如何舉唱。

師云。臨濟當機用。雲門向上關。

老曰。只如今日一會又且如何。

師云。用賢彰　帝業。崇佛見天心。

老曰。未審　大行皇帝生何報土。

師云。去去西天路。迢迢十萬余。

老曰。萬字光中同帝釋。千花座上禮牟尼。

師云。大家讚歎。

左街首座妙覺大師才出云。劍逢劍客須呈劍

【現代漢語翻譯】 現代漢語譯本 問：為什麼不抓住時機提問？ 老者說：請問大行皇帝（去世的皇帝）現在去了哪裡？ 師父說：太陽已經高照正午，月亮還需照耀別的天空。 老者說：如果是這樣，翠綠的柏樹在風中搖曳，象徵著心地的印記；太陽的光輝照耀著盧舍那佛（舍那身，佛的報身）。 師父說：直接前往鷲峰（靈鷲山，佛陀說法之地）陪伴聖眾，不再來到人世追逐虛浮的繁華。 凈因長老問：云隨龍，風隨虎，那麼虛空跟隨什麼？ 師父說：就在眼前驗證。 老者說：不要用名利的污垢，染污了祖師的心。 師父說：驗證人的真切之處，一開口便知音。 老者說：不僅上達君王的耳中，如今四海都已經知曉。 師父說：任憑流通。 慧林長老問：相逢不直接點明，稍微示意便知道有，什麼是知道有的事情？ 師父說：一舉一動都遵循古人的道路，不落入悄然無聲的境地。 老者說：這個還是古人的東西。 師父說：長老您怎麼看？長老您在猶豫。 師父呵斥道：如閃電般的機會，徒勞地思索。 智海長老問：香菸升起的地方，廣施之門打開，正令正在施行，如何宣揚？ 師父說：臨濟宗（佛教宗派）抓住時機運用，雲門宗（佛教宗派）有向上的一關。 老者說：就像今天這次集會又該如何呢？ 師父說：任用賢才彰顯皇帝的功業，崇尚佛法可見天子的心意。 老者說：請問大行皇帝往生到什麼報土（佛的凈土）？ 師父說：離去吧，離去吧，通往西天的路，遙遠而漫長，有十萬餘裡。 老者說：在萬字（佛教符號）的光芒中與帝釋天（佛教護法神）同在，在千花寶座上禮拜牟尼（釋迦牟尼佛）。 師父說：大家讚歎。 左街首座妙覺大師剛出來說：劍遇到劍客，必須亮出劍。

【English Translation】 English version Asked: Why not ask when the opportunity presents itself? The elder said: May I ask, where has the late Emperor (Dahang Huangdi, the deceased emperor) gone now? The master said: The golden crow (Jinwu, the sun) is already shining at high noon, the jade rabbit (Yutu, the moon) must still illuminate another sky. The elder said: If that is so, the green cypress sways in the wind, symbolizing the imprint of the mind; the sun's radiance illuminates the Vairocana Buddha (She na shen, the reward body of the Buddha). The master said: Go directly to Vulture Peak (鷲峰,鷲峰山, Gṛdhrakūṭa, the place where the Buddha preached) to accompany the holy assembly, no longer come to the world to pursue fleeting vanities. Elder Jingyin asked: Clouds follow the dragon, wind follows the tiger, then what does emptiness follow? The master said: Verify it right before your eyes. The elder said: Do not use the filth of fame and gain to defile the mind of the patriarch. The master said: To verify the true nature of a person, one knows the sound as soon as they speak. The elder said: Not only has it reached the ears of the king, but now the whole world knows. The master said: Let it circulate freely. Elder Huilin asked: Meeting without directly pointing it out, knowing it with a slight indication, what is the matter of knowing? The master said: Every move follows the path of the ancients, not falling into a silent state. The elder said: This is still something from the ancients. The master said: What do you think, Elder? Elder, you are hesitating. The master scolded: The opportunity of lightning, it is futile to think. Elder Zhihai asked: Where the incense rises, the gate of generosity opens, the proper order is being carried out, how to proclaim it? The master said: The Linji (臨濟宗, Linji school of Chan Buddhism) uses it when the opportunity arises, the Yunmen (雲門宗, Yunmen school of Chan Buddhism) has an upward pass. The elder said: Just like today's gathering, what should be done? The master said: Employing the virtuous highlights the emperor's achievements, respecting Buddhism shows the Son of Heaven's heart. The elder said: May I ask, where was the late Emperor reborn? The master said: Go, go, the road to the Western Heaven, is far and long, more than a hundred thousand miles. The elder said: In the light of the swastika (萬字, a Buddhist symbol), be with Indra (帝釋天, a Buddhist protector deity), worship Shakyamuni (牟尼, Śākyamuni Buddha) on the thousand-flower throne. The master said: Everyone praises. Zuo Jie Shouzuo Miaojue (左街首座妙覺大師, a high-ranking monk) just came out and said: When a sword meets a swordsman, the sword must be drawn.

---

。禪遇　君王好問禪。

師云。正好施設。

問。帝里禪居。昔日　神宗之所建。佛祖禪機。今朝　二聖之親聞。向上宗乘。分明舉唱。

師云。三乘教法秋天迥。一片禪心月色高。

座曰。莫便是向上宗乘也無。

師云。領取當機語。不用別追求。

座曰。若然者。頭頭是道。句句明心。

師云。現成法爾。普請承當。

座曰。古者道。天得一以清。地得一以寧。萬物得一以生。　二聖得一為天下正。如何是得一之道。

師云。梧桐枝上看。已產鳳凰兒。

座曰。離明繼照三邊肅。聖得重光四海清。

師云。已傳　天子令。萬國賀昇平。

師乃云。佛佛授手。祖祖相傳。且道傳個什麼。還相委悉么。蓮眸一顧。正法眼藏流通。寶缽親持。少室宗風大扇。遂有竺干四七。震旦二三。續𦦨聯芳。分枝列派。不由異轍。直指當人。言下明心。句中見性。稱機稱理。亙古亙今。獨運靈光。潛符密證。棒頭薦得。明月千溪。喝下承當。白雲萬里。金雞唱曉。芻犬吠明。石女投梭。木人舞袖。像王驟步。師子奮威。虎嘯風生。龍吟霧起。卷舒自在。超越聖凡。本無去來。何有生滅。既然如是。且道　大行皇帝祇今在什麼處。

良久。云。此去

【現代漢語翻譯】 現代漢語譯本：禪遇——君王喜歡詢問禪理。

禪師說：『正好可以施展教化。』

（有人）問：『帝都里的禪居，是昔日神宗（指宋神宗）所建造的。佛祖的禪機，如今二聖（指當時的兩位皇帝）親自聽聞。這向上宗乘（指禪宗的最高教義），請您分明地舉唱出來。』

禪師說：『三乘教法（指聲聞乘、緣覺乘、菩薩乘）如同秋天般空曠，一片禪心如同月色般高潔。』

座中有人說：『莫非這就是向上宗乘嗎？』

禪師說：『領會當下的言語，不用另外去追求。』

座中有人說：『如果這樣，那麼頭頭是道，句句明心。』

禪師說：『現成如此，大家共同承擔。』

座中有人說：『古人說，天得到「一」而清明，地得到「一」而安寧，萬物得到「一」而生長，二聖得到「一」而使天下安定。什麼是得到「一」的道理呢？』

禪師說：『看看梧桐樹枝上，已經生出了鳳凰。』

座中有人說：『光明接續照耀，四方邊境肅靜，聖德重現光芒，天下四海清平。』

禪師說：『已經傳達了天子的命令，萬國都來祝賀昇平。』

禪師於是說：『佛佛授手，祖祖相傳，那麼傳的是什麼呢？還相互知悉嗎？蓮花般的眼眸一顧，正法眼藏（指佛法的精髓）得以流通。親自拿著寶缽，少室山的宗風（指禪宗）得以大為弘揚。於是有了竺干（指印度）的二十八祖，震旦（指中國）的六祖。接續著花朵般的芳香，分出枝條排列成派別。不由得走上其他的道路，直接指向當人的本心。在言語之下明白本心，在語句之中見到本性。稱合機宜，稱合道理，亙古亙今。獨自執行靈光，暗中契合秘密印證。在棒喝之下薦得，如同明月照耀千條溪流。在喝聲之下承擔，如同白雲覆蓋萬里晴空。金雞報曉，芻犬（指用草紮成的狗）吠叫天明。石女（指沒有生育能力的女子）投梭織布，木人（指木偶）舞動衣袖。像王邁開大步，獅子奮起威猛。虎嘯則生風，龍吟則起霧。捲起舒展自在，超越聖人凡夫。本來就沒有去來，哪裡會有生滅。既然是這樣，那麼大行皇帝（指已經去世的皇帝）如今在哪裡呢？』

（禪師）良久不語，說：『從此去……』

【English Translation】 English version: Zen Encounter – The ruler is fond of inquiring about Zen.

The Master said, 'It is just the right time to apply teachings.'

(Someone) asked, 'The Zen residence in the capital was built by Emperor Shenzong (referring to Emperor Shenzong of Song Dynasty) in the past. The Zen principles of the Buddha are now personally heard by the Two Sages (referring to the two emperors of that time). This supreme vehicle of Zen (referring to the highest doctrine of Zen), please clearly proclaim it.'

The Master said, 'The teachings of the Three Vehicles (referring to Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are as vast as the autumn sky, and a piece of Zen mind is as high as the moonlight.'

Someone in the assembly said, 'Could this be the supreme vehicle of Zen?'

The Master said, 'Grasp the words of the present moment, no need to seek elsewhere.'

Someone in the assembly said, 'If that is so, then every instance is the Way, and every sentence illuminates the mind.'

The Master said, 'It is readily available, let everyone undertake it together.'

Someone in the assembly said, 'The ancients said, 'Heaven obtains 'one' and becomes clear, Earth obtains 'one' and becomes peaceful, all things obtain 'one' and come to life, the Two Sages obtain 'one' and bring righteousness to the world.' What is the principle of obtaining 'one'?'

The Master said, 'Look at the branches of the phoenix tree, a phoenix has already been born.'

Someone in the assembly said, 'The bright light continues to shine, and the borders are solemn. The virtue of the sage reappears with radiance, and the four seas are at peace.'

The Master said, 'The Emperor's decree has already been conveyed, and all nations congratulate the peace and prosperity.'

The Master then said, 'Buddha hands it to Buddha, and patriarchs transmit to patriarchs. Then what is being transmitted? Do you know each other well? A glance from lotus-like eyes allows the treasury of the true Dharma eye (referring to the essence of Buddhism) to circulate. Personally holding the precious bowl, the style of Shaoshi Mountain (referring to Zen Buddhism) is greatly promoted. Thus, there are the twenty-eight patriarchs of Zhugan (referring to India) and the six patriarchs of Zhendan (referring to China). Continuing the fragrant flowers, branching out into different schools. Without taking different paths, directly pointing to the mind of the person. Understanding the mind under the words, seeing the nature in the sentences. Suiting the occasion and suiting the principle, from ancient times to the present. Uniquely operating the spiritual light, secretly conforming to the secret proof. Recommending under the stick, like the bright moon shining on a thousand streams. Undertaking under the shout, like white clouds covering ten thousand miles of clear sky. The golden rooster crows at dawn, and the straw dog (referring to a dog made of straw) barks at daybreak. The stone woman (referring to a woman without the ability to give birth) throws the shuttle to weave, and the wooden man (referring to a puppet) dances with sleeves. The elephant king strides forward, and the lion roars with might. The tiger's roar creates wind, and the dragon's roar creates mist. Rolling up and stretching out freely, transcending saints and mortals. Originally there is no coming and going, how can there be birth and death? Since it is so, then where is the late Emperor (referring to the deceased emperor) now?'

(The Master) remained silent for a long time, and said, 'From here on...'

---

西天路。迢迢十萬余。臣僧惟白恭想　大行皇帝二十五歲　現帝王身。一十六年富有華夏。忽棄四海。頓舍萬民。追仰　聖容。杳然何在。向當五七。已集僧徒。今辰百日。又興佛事。臣僧惟白兩荷　　聖恩。來令演法。此蓋　今上皇帝陛下。寶月智光如來示身為金輪聖王。　登大寶位。布大恩庥。率土歡呼。普天稱慶。　聦文睿武。頓掩百王。　恭儉仁慈。繼揚七聖。蒸蒸大孝。統御華夷。翼翼小心。撫安民俗。

復遇　　皇太后四十年間。母儀天下。　四朝萬世。　德冠宮中。道合無疆。　功資有截。保祐　　聖嗣。同理萬機。追念　先皇。崇斯法會。　　皇太妃．皇后共展孝心。用資報土。遂使禪流則舉唱宗乘。法師則闡揚教義。集其殊利。上助　仙遊。伏願　大行皇帝聖心明徹。　神鑑照然。　天表如生。諦聞舉唱。觀音前引。勢至后隨。　坐寶蓮華。遍登佛剎。放白毫瑞。現金相身。運大慈悲。又安宗廟。不忘願力。普利生民。久瀆　聖聦。伏惟珍重。

師于建中靖國元年二月十七日。　大行皇太后五七。奉　聖旨就　慈德殿升座。師拈香云。雞林貢到。枉涉于鯨波。鷲嶺馳來。徒經于沙勒。蛇婆入進。未足於清芬。燕水遠投。不全于旖旎。爭如此香是　炎宋大國。現在佛心地中生。滿天馥郁

【現代漢語翻譯】 現代漢語譯本 西天之路，遙遠漫長超過十萬餘裡。臣僧惟白恭敬地想到，已故的大行皇帝（指已故的皇帝）二十五歲時，以帝王之身顯現於世。十六年來，擁有華夏大地。忽然之間，捨棄天下，拋下萬民。追思仰慕先皇的聖容，如今已不知在何處。按照習俗，五七之期已聚集僧侶，如今百日之期，又興辦法事。臣僧惟白兩次蒙受皇上的恩德，奉命前來演法。這都是因為當今的皇帝陛下，寶月智光如來（佛名）示現為金輪聖王（轉輪聖王的別稱），登上皇帝的寶座，廣佈恩澤，天下百姓歡呼，普天之下都在慶賀。皇帝陛下聰慧博學，文治武功超越歷代君王。恭敬節儉，仁慈愛民，繼承併發揚了古代七位聖人的美德。對長輩孝順，統治華夏各族，小心謹慎，安撫百姓。又逢皇太后四十年間，以母儀天下的風範，歷經四朝，功德無量，保佑皇上的子嗣，一同處理國家大事。追念先皇，舉辦這場法會。皇太妃和皇后共同表達孝心，用以報答國土的恩情。於是，禪宗僧人便開始宣揚宗門宗旨，法師則闡述弘揚佛教教義，聚集這些殊勝的功德利益，用來幫助先皇升入仙界。伏願大行皇帝聖心明澈，神識明鑑照亮一切，天上的容貌如同生前一般，仔細聆聽僧侶的唱誦。觀音菩薩在前引導，大勢至菩薩在後跟隨，端坐在寶蓮花上，遍游各個佛國凈土，放出眉間白毫的光芒，顯現出金色的佛身，運用大慈大悲之心，庇佑宗廟社稷，不忘記往昔的誓願，普度眾生。長久地打擾了您的聽聞，請多多保重。 師父于建中靖國元年二月十七日，在大行皇太后的五七忌日，奉皇上的旨意在慈德殿升座。師父拈香說道：『雞林（古代朝鮮的別稱）進貢來的香，枉費了在鯨波（大海）中航行；鷲嶺（靈鷲山，佛陀說法之地）馳騁而來，白白經過了沙漠。蛇婆（指某種香料）進獻，還不足以表達清雅的芬芳；燕地之水遠道而來，也不能完全展現旖旎的風光。怎能比得上這炷香，是從炎宋大國（指南宋）現在佛的心地中生出，香氣充滿天空。』

【English Translation】 English version The road to the Western Paradise stretches over a hundred thousand 'li'. Your subject, the monk Wei Bai, respectfully reflects that the late Emperor (Dahang Huangdi) at the age of twenty-five, manifested as an emperor. For sixteen years, he possessed the lands of China. Suddenly, he abandoned the empire and its people. We remember and yearn for the late Emperor's sacred countenance, but now it is nowhere to be found. According to custom, monks were gathered for the forty-ninth day memorial. Now, for the hundredth day, Buddhist ceremonies are again being performed. Your subject, the monk Wei Bai, has twice received the Emperor's grace, ordered to expound the Dharma. This is all because His Majesty the current Emperor, 'Baoyue Zhiguang Rulai' (Treasure Moon Wisdom Light Tathagata, name of a Buddha) manifests as a 'Jinlun Shengwang' (Chakravartin, Wheel-Turning King), ascends the throne, and spreads great benevolence. The people of the land rejoice, and all under heaven celebrate. His Majesty's intelligence and martial prowess surpass all previous rulers. His respectfulness, frugality, benevolence, and kindness continue and promote the virtues of the Seven Sages. His great filial piety governs the Chinese and foreign peoples, and his carefulness and diligence bring peace to the customs of the people. Furthermore, we commemorate Her Majesty the Empress Dowager's forty years, during which she served as a model for the world. Through four dynasties, her virtue has been unparalleled in the palace, her principles aligned with the boundless Dao, and her merits have been immeasurable. She has protected the sacred heir and jointly managed the affairs of state. In remembrance of the late Emperor, this Dharma assembly is held. The Imperial Concubine and Empress together express their filial piety, using this to repay the land. Thus, Chan monks raise their voices to proclaim the tenets of their school, and Dharma masters expound and propagate the teachings. Gathering these special merits, we assist the late Emperor's ascent to the heavens. May the late Emperor's sacred heart be clear and bright, his divine insight illuminate all, and his heavenly appearance be as it was in life. May he listen attentively to the monks' chanting, with 'Guanyin' (Avalokitesvara, the Bodhisattva of Compassion) leading the way and 'Shizhi' (Mahasthamaprapta, the Bodhisattva of Great Strength) following behind. May he sit upon a precious lotus flower, travel throughout the Buddha lands, emit the auspicious light from his brow, manifest a golden body, and exercise great compassion to protect the ancestral temples. May he not forget his vows and universally benefit all living beings. I have long troubled your sacred hearing. Please take care. On the seventeenth day of the second month of the first year of Jianzhong Jingguo, during the forty-ninth day memorial for the late Empress Dowager, the Master, upon imperial decree, ascended the seat in the Cide Hall. The Master lit incense and said: 'The incense presented from 'Jilin' (ancient name for Korea) has vainly traversed the whale-infested waves; that rushed from '鷲嶺' (鷲峰山, Vulture Peak, where Buddha preached) has fruitlessly passed through the deserts. The offering of '蛇婆' (a type of incense) is insufficient to express its pure fragrance; the water from '燕水' (Yanshui River) sent from afar cannot fully display its beauty. How can they compare to this incense, which is born from the mind-ground of the present Buddha in the great country of '炎宋' (Southern Song Dynasty), its fragrance filling the sky.'

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。諸菩薩性海內出。遍界氤氳。今日對斯　玉陛。焚向金爐。不唯助薦　大行皇太后　仙遊。亦乃上祝　皇圖永固。便焚香。敷座。

問。慈德參天。想　仁風而猶在。　聖心至孝。念親愛以何之。茲日薦嚴。憑何妙旨。

師云。龍樓新燕語。御柳野鶯啼。

僧曰。恁么則不動步而登夜摩天。不動步而升彌勒樓閣。

師云。祖𦦨續時光燦燦。覺花開處葉重重。

僧曰。一人有慶。萬古歡心。

師云。九重　城裡千花秀。五鳳樓前萬姓歌。

僧曰。若不伸此問。爭顯我師機。

師云。更進一句。方得話圓。

問。少室峰前。壁立千仞。曹溪路上。水泄不通。未審法雲門下又且如何。

師云。芻犬吠時天地合。木雞啼處祖燈輝。

僧曰。可謂一句瞭然超百億。句句分明在目前。

師云。龍吟春霧起。虎嘯暖風生。

僧曰。圓音一剖周沙界。佛國光中轉更新。

師云。讚歎又爭得。

僧曰。分去直教沙界廣。收來應是不容針。

師云。何可當機問。

僧曰。請師當機答。

師云。且領前話。

問。堯風遐布。舜日當天。道被萬方。德崇三教。敢問教外別傳一句作么生道。

師云。龜毛長萬丈

【現代漢語翻譯】 現代漢語譯本： 諸位菩薩的自性如大海般深廣，從中涌現而出。他們的功德遍佈整個世界，如祥雲般瀰漫。今日我們在這莊嚴的玉陛之前，將香焚于金爐之中，不僅是爲了幫助超度大行皇太后（指已故的皇后）升入仙界，也是爲了祈禱皇帝的統治千秋萬代，永遠穩固。現在開始焚香，佈置法座。

問：皇太后的慈德可以與天相比，人們仍然懷念她如春風般的仁愛。皇帝的孝心至真至誠，不知如何表達對母親的深切思念。今日我們舉行薦嚴儀式，是依據什麼妙旨呢？

師云：龍樓里傳來新燕的鳴叫，御花園的柳樹旁有黃鶯在啼唱。

僧曰：這樣說來，就是不移動腳步也能登上夜摩天（Yama Heaven，六慾天之一），不移動腳步也能升到彌勒（Maitreya，未來佛）的樓閣。

師云：祖師的法脈延續，時光燦爛輝煌，覺悟之花盛開，枝繁葉茂。

僧曰：一人有喜慶之事，萬古都充滿歡欣。

師云：九重城裡，各種鮮花競相開放，五鳳樓前，百姓們歌唱讚頌。

僧曰：如果不提出這個問題，怎麼能顯出我師父的玄妙機鋒呢？

師云：再進一步追問一句，才能把話說圓滿。

問：少室峰前，峭壁聳立，高達千仞。曹溪（Caoxi，六祖慧能弘法之地）的路上，水流湍急，難以通行。不知道法雲門下（Fayun school，禪宗的一個分支）又是如何呢？

師云：用草紮成的狗叫的時候，天地都好像合在一起了，木頭做的雞啼叫的地方，祖師的燈火閃耀光輝。

僧曰：真可謂一句瞭然，超越百億劫，句句分明，就在眼前。

師云：龍吟的時候，春天的霧氣升起，老虎吼叫的時候，溫暖的風就產生了。

僧曰：圓滿的聲音一經剖析，就周遍整個沙界（Saha world，娑婆世界），在佛國的光明中，轉化更新。

師云：讚歎又有什麼用呢？

僧曰：分開來，能使沙界變得廣闊無邊，收攏起來，恐怕連一根針都容不下。

師云：怎麼可以當機發問呢？

僧曰：請師父當機回答。

師云：先領會前面的話吧。

問：堯帝的風範遠播四方，舜帝的光輝照耀天下。聖人的道被萬方所接受，德行被儒釋道三教所推崇。敢問教外別傳（指禪宗不立文字，直指人心的宗旨）的一句話，該怎麼說呢？

師云：烏龜的毛長萬丈。

【English Translation】 English version: The self-nature of all Bodhisattvas arises from within the sea of nature. Their merits pervade the entire world, like a fragrant mist. Today, before this solemn jade platform, we burn incense in the golden censer, not only to assist the Great Deceased Empress Dowager (referring to the late Empress) in ascending to the celestial realm, but also to pray for the eternal stability of the Emperor's reign. Now, let us begin burning incense and arranging the Dharma seat.

Question: The Empress Dowager's compassion rivals the heavens, and people still cherish her benevolence like a spring breeze. The Emperor's filial piety is sincere and profound; how can he express his deep longing for his mother? Today, we perform this memorial ceremony; upon what profound principle is it based?

Master says: New swallows chirp in the dragon tower, and orioles sing beside the willows in the imperial garden.

Monk says: In this way, one can ascend to Yama Heaven (one of the six desire realms) without moving a step, and ascend to Maitreya's (the future Buddha) pavilion without moving a step.

Master says: The ancestral Dharma lineage continues, time shines brilliantly, and when the flowers of enlightenment bloom, the branches and leaves are lush.

Monk says: When one person has a joyous occasion, all ages are filled with joy.

Master says: Within the nine-layered city, various flowers bloom in competition, and before the Five Phoenix Tower, the people sing praises.

Monk says: If I did not ask this question, how could I reveal my master's profound and subtle wisdom?

Master says: Ask one more question to complete the discourse.

Question: Before Shaoshi Peak (where Bodhidharma meditated), the cliffs stand tall, reaching thousands of feet. On the road to Caoxi (where the Sixth Patriarch Huineng propagated the Dharma), the water flows swiftly, making passage difficult. I wonder, what is the way of the Fayun school (a branch of Chan Buddhism)?

Master says: When the straw dog barks, heaven and earth seem to merge, and where the wooden rooster crows, the ancestral lamp shines brightly.

Monk says: It can be said that one clear sentence transcends hundreds of billions of kalpas, and every sentence is clearly before our eyes.

Master says: When the dragon roars, the spring mist rises, and when the tiger howls, a warm wind is born.

Monk says: Once the perfect sound is analyzed, it pervades the entire Saha world, transforming and renewing within the light of the Buddha-land.

Master says: What good is praise?

Monk says: When divided, it can make the Saha world vast and boundless, and when gathered, it may not even accommodate a needle.

Master says: How can you ask such a timely question?

Monk says: Please, Master, answer in a timely manner.

Master says: First, understand the previous words.

Question: Emperor Yao's virtue spread far and wide, and Emperor Shun's brilliance illuminated the world. The sage's Dao is accepted by all, and his virtue is revered by Confucianism, Buddhism, and Taoism. May I ask, how should one express the phrase of 'a special transmission outside the scriptures' (referring to the Chan tenet of not relying on words but directly pointing to the mind)?

Master says: The turtle's hair is ten thousand feet long.

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。兔角聳千尋。

僧曰。一句直超三教外。廓然全露祖師心。

師云。萬里浮雲盡。九衢春色多。

僧曰。五七薦嚴　皇太后。未知　仙馭往何方。

師云。六宮遺訓在。一月下遙天。

僧曰。步步金蓮生極樂。時時寶界禮彌陀。

師云。三朝為聖后。千古作規模。

僧曰。西祖之道蒙師指。南山祝壽又如何。

師云。曾到祝融峰頂上。萬年松帶雪霜青。

僧曰。七十二峰連碧漢。堪祝　　吾皇萬萬春。

師云。山僧即不恁么。

僧曰。和尚又作么生。

師云。　七聖崇基歸有道。百王功業合無為。

僧曰。學人則無計上酬　天子德。唯憑朝夕一爐香。

師云。普請報　皇恩。

僧曰。㧞萃優曇唯佛國。馨香別是一家春。

師云。不須人事。

問。三世諸佛說不到處。六代祖師構不著底。　君王面前。請師施設。

師云。祖月凌空圓聖智。佛燈光照　宋山河。

僧曰。飲光得處曾微笑。少室騰芳直至今。

師云。但能踏得曹溪路。了知生死不相干。

僧曰。一念不生全體現。歸源無處不通津。

師云。今日當機又且如何。

僧曰。祖意已蒙師指示。祝　堯一句望稱

【現代漢語翻譯】 現代漢語譯本： 僧人問：『兔子的角高聳入雲。』 師父說：『一句直指三教之外，完全顯露出祖師的心。』 師父說：『萬里浮雲消散盡，處處都是春天的景色。』 僧人問：『五七祭奠皇太后，不知仙逝的御駕前往何方？』（五七：指人死後每七天祭奠一次，共七次。皇太后：皇帝的母親。仙馭：指神仙乘坐的車駕，這裡指皇太后的靈柩。） 師父說：『六宮的遺訓還在，（皇太后就像）一輪明月降落在遙遠的天邊。』（六宮：泛指後宮。) 僧人問：『步步生出金蓮到達極樂世界，時時在寶界禮拜彌陀佛。』（金蓮：佛教中形容蓮花的珍貴。極樂：指西方極樂世界。彌陀：指阿彌陀佛。） 師父說：『（皇太后）在三朝都是聖明的皇后，為千秋萬代樹立了典範。』（三朝：指經歷三代皇帝。) 僧人問：『西來的祖師之道蒙您指點，那麼祝壽南山又該如何說呢？』（西祖：指禪宗初祖菩提達摩。南山祝壽：比喻祝頌長壽。） 師父說：『我曾經到過祝融峰頂上，萬年青松帶著雪霜依然青翠。』（祝融峰：衡山的主峰。） 僧人問：『七十二峰連線著碧藍的天空，可以祝願我們的皇上萬壽無疆。』（碧漢：指天空。） 師父說：『山僧我不這樣說。』 僧人問：『和尚您又怎麼說呢？』 師父說：『七聖所建立的基業歸於有道的治理，歷代君王的功業都符合無為的原則。』（七聖：指古代的聖明君王。無為：道家思想，順應自然。） 僧人問：『學人我沒有什麼可以報答天子的恩德，只能憑藉早晚一爐香。』 師父說：『請大家共同報答皇上的恩情。』 僧人問：『（皇太后）像優曇花一樣在佛國中脫穎而出，（她的）馨香是另一番春天的景象。』（優曇：指優曇婆羅花，佛教中視為稀有珍貴的花。） 師父說：『不需要人為的干預。』 （有人）問：『三世諸佛說不到的地方，六代祖師也無法構建的境界，在君王面前，請師父您來施設。』（三世諸佛：指過去、現在、未來三世的一切佛。六代祖師：指禪宗自達摩以來的六位祖師。） 師父說：『祖師的明月照耀天空，圓滿聖人的智慧，佛的燈光照亮宋朝的山河。』 僧人問：『飲光尊者得到真傳時曾經微笑，少室山的芳名一直流傳到今天。』（飲光：指迦葉尊者，佛陀的弟子。少室：指少室山，達摩在此面壁。） 師父說：『只要能夠踏上曹溪的道路，就能明白生死與自己無關。』（曹溪：指六祖慧能弘法的曹溪南華寺。） 僧人問：『一念不生，全體顯現，迴歸本源，處處都是通往真理的道路。』 師父說：『今天當下的機緣又該如何呢？』 僧人問：『祖師的意旨已經蒙您指示，希望您能稱頌堯帝一句。』（堯：古代的聖明君王。）

【English Translation】 English version: A monk asked: 'The rabbit's horns soar thousands of feet high.' The Master said: 'A single phrase directly transcends the three teachings, fully revealing the mind of the Patriarch.' The Master said: 'Ten thousand miles of floating clouds dissipate, everywhere is the color of spring.' A monk asked: 'The fifth seventh-day ceremony commemorates the Empress Dowager, but where does the departed imperial carriage go?' (Fifth seventh-day: refers to the ceremony held every seven days after a person's death, for a total of seven times. Empress Dowager: the emperor's mother. Imperial carriage: refers to the carriage ridden by immortals, here referring to the Empress Dowager's coffin.) The Master said: 'The instructions of the six palaces remain, (the Empress Dowager is like) a bright moon descending on the distant sky.' (Six palaces: a general term for the imperial harem.) A monk asked: 'Step by step, golden lotuses arise, reaching the Pure Land, constantly paying homage to Amitabha in the precious realm.' (Golden lotus: a Buddhist term describing the preciousness of the lotus flower. Pure Land: refers to the Western Pure Land. Amitabha: refers to Amitabha Buddha.) The Master said: '(The Empress Dowager) was a sage empress for three dynasties, setting a model for all ages.' (Three dynasties: refers to experiencing three emperors.) A monk asked: 'The way of the Western Patriarch is enlightened by your guidance, so how should we speak of wishing longevity to Nanshan?' (Western Patriarch: refers to Bodhidharma, the first patriarch of Zen Buddhism. Wishing longevity to Nanshan: a metaphor for wishing long life.) The Master said: 'I have been to the top of Mount Zhurong, and the ten-thousand-year-old pine trees are still green with snow and frost.' (Mount Zhurong: the main peak of Mount Heng.) A monk asked: 'The seventy-two peaks are connected to the blue sky, worthy of wishing our Emperor ten thousand years of spring.' (Blue sky: refers to the sky.) The Master said: 'This mountain monk does not say it that way.' A monk asked: 'Then how does the monk say it?' The Master said: 'The foundation established by the seven sages returns to virtuous governance, and the achievements of past kings are in accordance with the principle of non-action.' (Seven sages: refers to the ancient sage kings. Non-action: a Taoist concept, conforming to nature.) A monk asked: 'I, a student, have nothing to repay the Emperor's kindness, but rely on a censer of incense morning and evening.' The Master said: 'Let us all repay the Emperor's grace together.' A monk asked: '(The Empress Dowager) stands out like the Udumbara flower in the Buddha's land, (her) fragrance is a different kind of spring scenery.' (Udumbara: refers to the Udumbara flower, considered a rare and precious flower in Buddhism.) The Master said: 'No human intervention is needed.' Someone asked: 'The place that the Buddhas of the three worlds cannot speak of, the realm that the six patriarchs cannot construct, in front of the King, please Master, expound it.' (Buddhas of the three worlds: refers to all Buddhas of the past, present, and future. Six patriarchs: refers to the six patriarchs of Zen Buddhism since Bodhidharma.) The Master said: 'The Patriarch's moon shines in the sky, perfecting the wisdom of the sages, the Buddha's lamp illuminates the mountains and rivers of the Song Dynasty.' A monk asked: 'When Venerable Drinking Light obtained the true transmission, he smiled, and the fame of Mount Shaoshi has been passed down to this day.' (Drinking Light: refers to Venerable Kashyapa, a disciple of the Buddha. Shaoshi: refers to Mount Shaoshi, where Bodhidharma meditated facing the wall.) The Master said: 'As long as you can step on the road of Caoxi, you will understand that life and death have nothing to do with you.' (Caoxi: refers to Nanhua Temple in Caoxi, where the Sixth Patriarch Huineng propagated the Dharma.) A monk asked: 'When a single thought does not arise, the whole is revealed, returning to the source, everywhere is a path to the truth.' The Master said: 'What about the opportunity of today?' A monk asked: 'The Patriarch's intention has been instructed by you, I hope you can praise Emperor Yao with a sentence.' (Yao: an ancient sage king.)

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揚。

師云。但看庭外柏。便是萬年枝。

師乃云。觀大海者難為水。登　聖人門者難為言。且道今日登　聖人門。說個什麼即得。還委悉么。適來惠林舉臨濟風規。凈因唱雲門機要。法雲到遮里。試說見在佛家風。且作么生是見在　佛家風。恭以　國朝以聖繼聖。安民養民。　含育萬方。崇闡三教。

所以窮孔子要道。則本仁祖義。潔行修身。于　國於家。盡忠盡孝。俯仰高堅之冥象。顧瞻前後之樞機。學老君之道。則收視旋聽。養氣怡神。閉智塞聰。解紛挫銳。跳壺中之日月。藏瓢里之乾坤。究如來至道。則大智發明。真源澄湛。修因契果。悟法了人。入七覺之茂林。行八正之徑路。

參祖師妙道。則頓悟自心。頓證本性。融和根境。透脫死生。即於一念之中。超越千聖之表。是以登孔子之門者。文場選官。游老君之門者。神府求仙。入如來之門者。覺場選佛。升祖師之門者。雪庭悟心。而龍象蹴踏。人天開覺。六通自在。三德圓明。且道今日六院禪師。百餘云眾。登　聖人之門。作個什麼。

良久。云。共將西祖傳來印。同助仙遊上寶方。此日　大行皇太后五七之辰。臣僧惟白伏奉　聖旨。舉揚宗風。憑此禪機。上薦　仙馭。恭惟國家百五十年。建立太平。三千國土。齊心克順

【現代漢語翻譯】 現代漢語譯本 師父說：『只看庭院外的柏樹，那就是萬年長青的樹枝。』 師父於是說：『看過大海的人，就難以被其他的水所吸引；登上聖人門檻的人，就難以用言語來形容。』那麼，今日登上聖人的門檻，說什麼才算恰當呢？你們都明白嗎？剛才惠林舉了臨濟宗的風範，凈因唱了雲門宗的機要，法雲來到這裡，試著說說現在的佛家風貌。那麼，什麼是現在的佛家風貌呢？恭敬地說，我們國家（國朝）以聖人繼承聖人，安定百姓，養育百姓，包容養育四方，推崇闡揚儒、釋、道三教。 所以，窮究孔子的重要道理，根本在於仁愛，傚法道義，純潔品行，修養自身，對於國家，對於家庭，竭盡忠誠，竭盡孝道，（人們）既要傚法高遠而堅定的天地執行的規律，也要顧及前後相互聯繫的關鍵環節。學習老君（老子）的道，就要收斂視線，迴轉聽覺，涵養氣息，怡悅精神，封閉智巧，堵塞聰敏，消解紛爭，挫敗銳氣，跳出壺中的日月，藏身於瓢里的乾坤。探究如來的至高道理，就要讓大智慧發明出來，讓真源清澈澄凈，修持因地，契合果地，領悟佛法，瞭解人身，進入七覺的茂盛樹林，行走八正的平坦道路。 參悟祖師的玄妙道理，就要頓悟自心，頓證本性，融合根塵，融合境界，透脫生死，即使在一念之中，超越千聖的表面。因此，登上孔子之門的，在考場選拔官員；游老君之門的，在神仙府邸尋求成仙；進入如來之門的，在覺悟的場所選拔佛陀；升入祖師之門的，在雪庭頓悟自心。於是龍象蹴踏，人天開悟，六神通自在，三德圓滿光明。那麼，今日六院的禪師，一百多位雲遊僧眾，登上聖人的門檻，要做些什麼呢？ （師父）停頓了很久，說：『共同拿著西祖（達摩）傳來的心印，一同幫助仙遊寺建造寶塔。』今日是太行皇太后五七（三十五天）的祭辰，臣僧惟白恭敬地奉聖旨，舉揚宗門風範，憑藉這禪宗的機鋒，向上薦拔太后的仙靈。恭敬地祝願國家一百五十年，建立太平盛世，三千國土，齊心協力，克服困難，歸順朝廷。

【English Translation】 English version The master said, 'Just look at the cypress tree outside the courtyard; it is a branch that lasts for ten thousand years.' The master then said, 'One who has seen the great ocean finds it difficult to be impressed by other waters; one who has ascended the gate of a sage finds it difficult to describe in words.' So, if we ascend the gate of a sage today, what should we say to be appropriate? Do you all understand? Just now, Huilin cited the style and regulations of the Linji (Rinzai) school, Jingyin chanted the essential points of the Yunmen school, and Fayun has come here to try to speak about the current state of the Buddhist family. So, what is the current state of the Buddhist family? Respectfully speaking, our country (Guochao) continues the legacy of sages with sages, pacifies the people, nurtures the people, embraces and nurtures all directions, and promotes and elucidates the three teachings of Confucianism, Buddhism, and Taoism. Therefore, to thoroughly investigate Confucius's essential principles, the foundation lies in benevolence and emulating righteousness, purifying conduct, and cultivating oneself. Towards the country and towards the family, one should exhaust loyalty and exhaust filial piety. (People) should both emulate the high and firm laws of the heavens and the earth and attend to the crucial links that connect the past and the future. To learn the Tao of Laozi (Laojun), one must retract one's gaze, turn one's hearing inward, nourish one's qi (vital energy), and delight one's spirit, close off cleverness, block off intelligence, resolve disputes, and blunt sharpness, jump out of the sun and moon within the pot, and hide oneself within the universe inside the gourd. To investigate the supreme truth of the Tathagata (Rulai), one must allow great wisdom to be revealed, allow the true source to be clear and pure, cultivate the causes and align with the results, understand the Dharma and understand the person, enter the lush forest of the Seven Factors of Enlightenment, and walk the smooth path of the Eightfold Path. To participate in the wondrous Tao of the Patriarchs, one must have a sudden awakening of one's own mind, a sudden realization of one's inherent nature, harmonize the roots and the environment, and transcend birth and death. Even in a single thought, one surpasses the surface of a thousand sages. Therefore, those who ascend the gate of Confucius are selected as officials in the examination hall; those who wander the gate of Laozi seek immortality in the celestial abodes; those who enter the gate of the Tathagata are selected as Buddhas in the place of enlightenment; those who ascend the gate of the Patriarchs have a sudden awakening of their minds in the Snow Garden. Thus, dragons and elephants trample, humans and devas are enlightened, the six supernatural powers are freely manifested, and the three virtues are perfectly illuminated. So, what should the Chan masters of the six monasteries and the hundred-plus wandering monks do today as they ascend the gate of a sage? (The master) paused for a long time and said, 'Together we hold the mind-seal transmitted by the Western Patriarch (Bodhidharma), and together we help build the precious pagoda of Xianyou Temple.' Today is the thirty-fifth day (fifth seven) memorial for the Great Empress Dowager, and I, the monk Weibai, respectfully follow the imperial decree to promote the style of the Chan school, relying on this Chan koan to recommend the Empress Dowager's spirit to the heavens. Respectfully wishing the country one hundred and fifty years of establishing peace and prosperity, and the three thousand lands to unite and overcome difficulties and submit to the court.

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。　八聖繼統。　四后臨朝。坤德相高。母儀各勝。

且　章獻明肅皇太后輔政　仁宗皇帝四十餘年。萬方寧肅。休牛歸馬。偃武修文。三代未可比擬。兩漢何足所論。　仁君仁心。盡善盡美。　慈聖光獻皇太后輔政　神宗皇帝。一登寶位。百度皆新。啟聖道之淵源。揚經術之旨義。　聖明超於五帝。　睿智掩於三皇。大振禪宗。廣崇佛剎。有家有國。未見未聞。　宣仁聖烈皇太后輔政　哲宗皇帝。十年保佑。一物不私。示天下以公正之明。訓宮庭唯儉素之節。撫綏萬姓。鎮靜四夷。天成地平。遐安邇肅。　大行皇太后輔政　今上皇帝陛下。切掩百王。德隆七聖。一言定𠕋。萬國歡心。生民胥戴于　明君。夷夏喜逢于　聖主。含和坤道。俾助乾儀。雖周時三母。未足比其勛謀。漢朝二后。詎可方其輔翼。又能勇退宮中。忽歸天上。自古希有。在今即無。恭想此德此恩。何思何報。　我皇帝陛下堯仁自得。舜孝天資。自　皇太后去冬服藥。至於元正。不出宮闈。躬瞻侍奉。旰食而春鶯已囀。宵衣而更漏愈長。藥餌親嘗。晝夜忘寢。凱風扇于區宇。琴韻洽于普天。昔聞有　天子之大孝。今見　陛下如斯之能行。所謂佛言得未曾有。奈何　皇太后壽年已定。數不可移。掩質浮華。真歸佛土。　皇帝陛下哀情篤厚。聖孝

【現代漢語翻譯】 現代漢語譯本：八位聖人相繼繼承道統，四位皇后臨朝輔政。她們的坤德（女性的德行）都非常高尚，母儀天下的風範各自都很傑出。

且說章獻明肅皇太后輔佐仁宗皇帝四十餘年，天下太平安寧。停止戰爭，休養生息，把戰馬放歸，提倡文治。這樣的盛世，夏商周三代都難以比擬，兩漢又有什麼值得一提的呢？仁宗皇帝的仁德之心，達到了盡善盡美的境界。慈聖光獻皇太后輔佐神宗皇帝，神宗一登上皇位，就推行各種新政。開啟了聖賢之道的淵源，弘揚了儒家經術的宗旨要義。她的聖明超過了五帝，睿智勝過了三皇。大力振興禪宗，廣泛興建佛寺。有家有國，前所未見，前所未聞。宣仁聖烈皇太后輔佐哲宗皇帝，十年間保佑國家，沒有一絲一毫的私心。向天下昭示了公正嚴明的態度，教導後宮崇尚節儉樸素的風尚。安撫百姓，鎮定四方邊境。天時地利人和，遠方安定，近處肅靜。大行皇太后輔佐當今皇上陛下，她的恩德超過了歷代帝王，德行堪比上古七聖。一句話就能平定爭端，萬國都心悅誠服。百姓都擁戴英明的君主，華夏各族都慶幸遇到了聖明的君主。她以坤道（女性的柔順之道）輔助皇帝，幫助皇帝處理政務。即使是周朝的太姜、太任、太姒三位賢母，也比不上她的功績謀略；漢朝的呂后、鄧綏二位皇后，又怎麼能與她輔佐皇帝的功勞相比呢？而且她還能勇於退居後宮，忽然離世昇天。自古以來都很少見，當今更是沒有。恭敬地想到她的恩德，我們該如何思念，如何報答啊！

當今皇上陛下具備堯帝的仁德，擁有舜帝的孝心。自從皇太后去年冬天開始服藥，直到元旦，皇上都不曾離開皇太后身邊，親自照料侍奉。天不亮就起身處理政務，直到深夜才休息。親自品嚐湯藥，日夜都忘記了睡眠。皇上的孝心像和煦的春風一樣吹遍天下，琴瑟之音和諧地傳遍四方。過去只聽說有天子的大孝，如今親眼看到陛下如此踐行。正如佛所說，得到了前所未有的體驗。無奈皇太后的壽命已經註定，無法改變。她捨棄了世間的繁華，真正迴歸了佛國凈土。皇帝陛下哀痛之情深厚，聖孝之心感天動地。

【English Translation】 English version: Eight sages successively inherited the Taoist tradition, and four empresses dowager assisted in governing the court. Their 'Kun' virtues (virtues of women) were all very noble, and their models of motherly virtue for the world were outstanding in their own ways.

Moreover, Empress Dowager Zhangxian Mingsu assisted Emperor Renzong for more than forty years, and the world was peaceful and tranquil. Wars ceased, and people recuperated, returning warhorses and promoting civil administration. Such a prosperous era was difficult for the Xia, Shang, and Zhou dynasties to match, and what was there to mention about the two Han dynasties? Emperor Renzong's benevolent heart reached the realm of perfection. Empress Dowager Cisheng Guangxian assisted Emperor Shenzong. As soon as Shenzong ascended the throne, he implemented various new policies. She opened up the source of the sage's path and promoted the essence of Confucian classics. Her sagacity surpassed the Five Emperors, and her wisdom surpassed the Three Sovereigns. She vigorously revitalized the Chan sect and extensively built Buddhist temples. Having a family and a country, it was unprecedented and unheard of. Empress Dowager Xuanren Shengli assisted Emperor Zhezong, protecting the country for ten years without a trace of selfishness. She showed the world a fair and just attitude and taught the harem to advocate frugality and simplicity. She appeased the people and calmed the borders of the four directions. The timing of the heavens, the advantages of the land, and the harmony of the people, the distant places were stable, and the nearby places were quiet. The late Empress Dowager assisted His Majesty the current Emperor, and her grace surpassed the emperors of the past dynasties, and her virtue was comparable to the seven sages of ancient times. A single word could settle disputes, and all nations were sincerely convinced. The people all supported the wise monarch, and all ethnic groups in China were fortunate to meet the sage monarch. She assisted the emperor with the 'Kun' way (the gentle way of women) and helped the emperor handle government affairs. Even the three virtuous mothers of the Zhou Dynasty, Tai Jiang, Tai Ren, and Tai Si, could not compare to her achievements and strategies; how could the two empresses of the Han Dynasty, Empress Lü and Empress Deng, compare to her merits in assisting the emperor? Moreover, she was able to bravely retreat to the harem and suddenly depart from the world and ascend to heaven. It has been rare since ancient times, and it is even more non-existent today. Respectfully thinking of her kindness, how should we miss her, how should we repay her!

His Majesty the current Emperor possesses the benevolence of Emperor Yao and the filial piety of Emperor Shun. Since the Empress Dowager began taking medicine last winter until New Year's Day, the Emperor has never left the Empress Dowager's side, personally taking care of her. He got up before dawn to handle government affairs and did not rest until late at night. He personally tasted the medicine and forgot to sleep day and night. The Emperor's filial piety blew all over the world like a gentle spring breeze, and the harmonious sound of zithers and lutes spread all over the world. In the past, I only heard of the great filial piety of the Son of Heaven, but now I have personally seen His Majesty practice it like this. As the Buddha said, I have gained an unprecedented experience. Helplessly, the Empress Dowager's lifespan has been determined and cannot be changed. She abandoned the prosperity of the world and truly returned to the Pure Land of the Buddha. His Majesty the Emperor's grief is profound, and his holy filial piety moves heaven and earth.

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始終。深思定𠕋之功。欲報產生之重。度僧尼道。精崇法會。　敕選禪眾。舉揚禪宗。集斯勝緣。上資　仙馭。

昔摩耶夫人。生我佛如來。升金剛之寶座。踞菩提之道場。作三界之人師。為四生之慈父。摩耶夫人卻還天宮。與天自在。今　大行皇太后。立　今上皇帝陛下登金輪之寶位。居重屋之明堂。為千界之獨尊。作萬民之元首。　皇太后亦還天宮。與天自在。若也如是。今古同途。相續無間。如斯舉唱。還相委悉么。其或未然。臣僧不免重說偈言。法筵龍象眾徘徊。遠想仙遊不可陪。長樂宮中雲逝去。率陀天上見歸來。七重欄楯隨雲步。九品蓮花蔟寶臺。至竟要知何處是。裕靈山色起崔嵬。久瀆　聖聦。伏惟珍重。

開堂日。問。為　國宣揚辟祖闈。九重城裡顯光輝。人人聳聽真訊息。未審如何贊萬機。

師云。千歲鶴鳴華表柱。萬年松在祝融峰。

僧曰。恁么則不忘昔日靈山記。祖道重興出　帝心。

師云。一爐香火僧家事。此日將酬　　聖主恩。

問。梵王請佛。蓋為群生。大主請師。合談何事。

師云。昨日長空雨。今朝天地清。

僧曰。喜氣遠將和氣合。爐煙分作瑞煙浮。

師云。須彌橫海上。卓爾壽山高。

僧曰。愿將此日興隆事。

【現代漢語翻譯】 現代漢語譯本： 始終深思禪定之功，想要報答父母養育的深重恩情，所以要超度僧尼道士，以精誠之心崇尚佛法盛會。奉旨挑選禪宗僧眾，來弘揚禪宗。聚集這些殊勝的因緣，用來增益皇太后的仙壽。

過去摩耶夫人（釋迦牟尼佛的生母）生下了我們的佛如來（釋迦牟尼佛），佛陀升上了金剛寶座，佔據了菩提道場，成為三界眾生的人師，作為四生（胎生、卵生、濕生、化生）的慈父。摩耶夫人之後返回天宮，與天同在。如今大行皇太后，擁立當今皇上陛下登上金輪寶位，居住在重屋明堂之中，成為千界之中最尊貴的人，作為萬民的元首。皇太后也返回天宮，與天同在。如果真是這樣，那麼古今之事，途徑相同，相續不斷。像這樣舉唱，大家還明白嗎？如果還不明白，臣僧我不免再說一首偈語：法會之上，龍象之眾徘徊瞻仰，遙想皇太后仙遊，我們無法相陪。長樂宮中的祥雲已經逝去，在率陀天上看見皇太后歸來。七重欄楯隨著祥雲移動，九品蓮花簇擁著寶臺。最終要知道哪裡才是歸宿？是那裕陵（皇太后陵寢）的山色，高聳崔嵬。長久打擾了您的聖聽，希望您多多珍重。

開堂之日，僧人問道：爲了國家宣揚禪宗的宗風，在九重城裡顯現光明。人人都想聽聞真實的訊息，不知道該如何讚頌這萬機之政？

師父說：千年的仙鶴鳴叫在華表柱旁，萬年的松樹屹立在祝融峰上。

僧人說：這樣說來，就是不忘記昔日靈山會上佛陀的囑託，禪宗的道統重新興盛，出自皇帝的心意。

師父說：一爐香火是僧家的本分事，今天用來報答聖上的恩德。

僧人問道：梵天王（佛教護法神）請佛說法，是爲了普度眾生，大主（指皇帝）請師父您來，應該談論什麼事情？

師父說：昨天長空下雨，今天天地清明。

僧人說：喜氣遠遠地與和氣相合，爐煙分化成祥瑞的煙雲飄浮。

師父說：須彌山（佛教中的聖山）橫亙在海上，卓然而立的壽山（比喻皇帝的壽命）高聳。

僧人說：希望將今天興隆佛法的事情，

【English Translation】 English version: Always deeply contemplate the merit of Samadhi, desiring to repay the profound kindness of parents' upbringing, therefore, to deliver monks, nuns, and Taoists, revering Dharma assemblies with utmost sincerity. By imperial decree, select Chan monks to propagate the Chan school. Gather these auspicious causes to benefit the late Empress Dowager's celestial journey.

In the past, Queen Maya (mother of Shakyamuni Buddha) gave birth to our Buddha Tathagata (Shakyamuni Buddha), who ascended the Vajra throne, occupied the Bodhi field, became the teacher of beings in the Three Realms, and the compassionate father of the Four Kinds of Birth (womb-born, egg-born, moisture-born, and transformation-born). Queen Maya then returned to the heavenly palace, abiding with the heavens. Now, the late Empress Dowager, established the current Emperor to ascend the golden wheel throne, residing in the bright hall of the multi-storied palace, becoming the most honored in a thousand realms, and the sovereign of all people. The Empress Dowager also returned to the heavenly palace, abiding with the heavens. If this is so, then the paths of past and present are the same, continuing without interruption. Do you all understand this proclamation? If not, then I, the monk, will recite another verse: At the Dharma assembly, the dragon and elephant hosts linger and gaze, remotely imagining the Empress Dowager's celestial journey, which we cannot accompany. The auspicious clouds in the Palace of Lasting Joy have departed, and we see her return in the Tushita Heaven. The seven-layered railings follow the clouds, and the nine-grade lotus flowers cluster around the jeweled platform. Ultimately, where is the final destination? It is the mountain scenery of the Yuling Mausoleum (Empress Dowager's tomb), towering and majestic. I have long disturbed your sacred hearing, I hope you cherish this moment.

On the day of the Dharma Hall opening, a monk asked: To propagate the ancestral tradition of Chan for the nation, manifesting light within the nine-layered city. Everyone eagerly listens for the true message, but how should we praise the myriad affairs of state?

The Master said: The crane of a thousand years cries beside the Huabiao pillar, and the pine of ten thousand years stands on Mount Zhurong.

The monk said: In that case, we do not forget the Buddha's entrustment at the Vulture Peak assembly of old, and the ancestral way is revived by the Emperor's heart.

The Master said: A censer of incense is the duty of a monk, and today it is used to repay the kindness of the Holy Lord.

The monk asked: Brahma (a protector deity in Buddhism) invited the Buddha to speak Dharma for the sake of all beings, what should the Great Lord (referring to the Emperor) invite you to discuss?

The Master said: Yesterday the long sky rained, today the heavens and earth are clear.

The monk said: Auspicious air from afar combines with harmonious air, and the smoke from the censer divides into auspicious clouds floating.

The Master said: Mount Sumeru (sacred mountain in Buddhism) lies across the sea, and the towering Mount Shou (metaphor for the Emperor's longevity) stands tall.

The monk said: May we use the flourishing of Dharma today,

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為潤為霖報　主恩。

師云。恩深轉無語。懷抱自分明。

師乃云。鷲峰山頂。𦦨續千燈。熊耳巖前。花開五葉。燈燈互照。葉葉騰芳。明徹古今。馨香遍界。所以闡揚宗旨。各稟師承。談經者。克明因果。詮顯真乘。秉律者。洞達開遮。堅持軌則。演論者。研窮妙理。剖判淵微。習禪者。頓悟本心。提佛祖印。即證解脫。透出根塵。然雖如是。本分衲僧總不恁么。還會么。雲門木馬。日日嘶風。雪嶺泥牛。時時吼地。吹無孔笛。韻出青霄。彈勿絃琴。音聞碧落。綿綿不漏。杳杳彌綸。妙性靈機。言思路絕。若能如是。真大丈夫。轉妙法輪。助　聖明化。如斯舉唱。誰為證明。

良久。云。將此深心奉塵剎。今日分明報　國恩。惟白生逢瑞世。出際昌時。遭逢　皇帝陛下垂衣寶位。統御金輪。啟佛大智。日應萬機。運佛大慈。澤及萬物。證佛妙心。含容萬法。明佛知見。統攝萬方。

故禪林講肆。繼祖傳宗。緬思自古。無如今日。天下禪門。孰不欣幸。即將此日開堂。舉揚般若勝利。上延　皇帝聖算無窮。玉葉含春。金枝挺秀。越國大長公主．大尉留後。發菩薩心。修菩薩行。凈菩薩慧。起菩薩愿。

奏聞　神宗皇帝建此梵宇。十五餘年。三招宗匠。舉揚大事。誠非小緣。授佛摩頂。

【現代漢語翻譯】 現代漢語譯本： 爲了滋潤萬物，爲了甘霖普降，報答主上的恩德。

老師說：恩情深重反而難以言語，感懷之情自在心中分明。

老師於是說：在鷲峰（G鷲峰山，佛陀說法之地）山頂，延續著千盞明燈；在熊耳（X熊耳山，山名）巖前，盛開著五葉蓮花。燈與燈互相照耀，葉與葉散發芬芳，光明照徹古今，馨香遍滿世界。所以闡揚佛法宗旨，各自稟承師父的教誨。講解經書的人，闡明因果，詮釋顯揚真乘（Z真乘，佛教教義）；秉持戒律的人，通達開戒與遮戒，堅持行爲準則；演說論典的人，研究窮盡微妙的道理，剖析判斷深奧的玄機；習禪的人，頓悟本心，提持佛祖的心印，立即證得解脫，透脫出根塵（G根塵，佛教術語，指感覺器官及其對像）。然而即使是這樣，本分的衲僧（N衲僧，指僧人）總是不這樣認為。你們會嗎？雲門（Y雲門，禪宗宗派名）的木馬，日日嘶鳴著風；雪嶺（X雪嶺，指喜馬拉雅山）的泥牛，時時吼叫著大地。吹奏沒有孔的笛子，韻律響徹青霄；彈撥沒有弦的琴，聲音傳聞到碧落。綿綿不斷沒有疏漏，隱隱約約遍佈瀰漫。微妙的自性靈機，超越了言語思路。如果能夠這樣，才是真正的大丈夫，轉動微妙的法輪，輔助聖明的教化。像這樣舉唱，誰來證明呢？

良久，老師說：將這顆深沉的心奉獻給無盡的世界，今天分明是爲了報答國家的恩德。我惟白（W惟白，人名，即作者）有幸生逢太平盛世，身處昌盛時代，遭逢皇帝陛下垂拱而治，統御天下，開啟佛的大智慧，每天處理萬機政務，運用佛的大慈悲，恩澤及於萬物，證悟佛的微妙心性，包容萬法，明瞭佛的知見，統攝四面八方。

所以禪宗寺院講經說法，繼承祖師的傳統。回想自古以來，沒有像今天這樣的盛況。天下的禪門，誰不感到欣幸呢？即將在這天開堂，宣揚般若（B般若，佛教智慧）的勝利，上為皇帝陛下祈求聖壽無疆，玉葉（Y玉葉，指皇族）含著春意，金枝（J金枝，指皇族）挺拔秀麗，越國大長公主、大尉留後，發起菩薩心，修菩薩行，清凈菩薩的智慧，發起菩薩的誓願。

奏明神宗皇帝（S神宗皇帝，宋朝皇帝）建造這座寺廟已經十五年了，多次邀請宗師，來宣揚佛法大事，實在不是小小的因緣。授予佛的摩頂（M摩頂，佛教儀式）。

【English Translation】 English version: To moisten and nourish, to provide timely rain, to repay the grace of the Lord.

The Master said: 'Deep gratitude transcends words; heartfelt appreciation is self-evident.'

The Master then said: 'At the summit of Vulture Peak (Vulture Peak, the place where the Buddha preached), a thousand lamps are continuously lit; before Bear Ear Rock (Bear Ear Rock, name of a mountain), five-petaled flowers bloom. Lamp illuminates lamp, petal exudes petal's fragrance, illuminating ancient and modern times, fragrance pervading all realms. Therefore, in expounding the tenets, each relies on the master's teachings. Those who discuss the sutras clarify cause and effect, and explain and reveal the True Vehicle (True Vehicle, Buddhist teachings). Those who uphold the precepts thoroughly understand the opening and closing of rules, and adhere to the guidelines. Those who expound the treatises deeply study the subtle principles, and analyze profound mysteries. Those who practice Chan (Chan, Zen Buddhism) suddenly awaken to their original mind, uphold the Buddha's mind-seal, immediately attain liberation, and transcend the roots and dusts (roots and dusts, Buddhist term referring to the sense organs and their objects). However, even so, a true mendicant monk (mendicant monk, refers to a monk) does not think like this. Do you understand? The wooden horse of Yunmen (Yunmen, a Zen school) neighs in the wind every day; the clay ox of Snow Mountain (Snow Mountain, refers to the Himalayas) roars on the earth at all times. Playing a flute without holes, the melody resonates in the blue sky; plucking a stringless zither, the sound is heard in the azure sky. Continuously without omission, vaguely pervading. The wondrous nature and spiritual mechanism transcend words and thoughts. If one can be like this, then one is a true great man, turning the wondrous Dharma wheel, assisting the enlightened transformation. Such a proclamation, who will attest to it?'

After a long silence, he said: 'I offer this profound heart to the endless realms, and today I clearly repay the grace of the nation. I, Wei Bai (Wei Bai, the author's name), am fortunate to be born in a prosperous age, living in a flourishing time, encountering His Majesty the Emperor, who governs with folded hands, ruling the world, opening the Buddha's great wisdom, handling myriad affairs every day, employing the Buddha's great compassion, bestowing grace upon all things, realizing the Buddha's wondrous mind, embracing all dharmas, understanding the Buddha's knowledge and vision, and governing all directions.'

Therefore, Chan monasteries lecture on the sutras and continue the tradition of the ancestors. Reflecting on the past, there has never been such a grand occasion as today. Which Chan school in the world does not rejoice? Soon, on this day, the hall will be opened, proclaiming the victory of Prajna (Prajna, Buddhist wisdom), praying for the Emperor's boundless longevity, the jade leaves (jade leaves, referring to the imperial family) containing the essence of spring, the golden branches (golden branches, referring to the imperial family) standing tall and beautiful, the Grand Princess of Yue, and the Great Commandant, generating the Bodhi mind, practicing the Bodhisattva path, purifying the Bodhisattva's wisdom, and making the Bodhisattva's vows.

It was reported to Emperor Shenzong (Emperor Shenzong, Emperor of the Song Dynasty) that the construction of this temple has been going on for more than fifteen years, and masters have been invited many times to proclaim the great events of the Dharma, which is truly no small cause. Bestowing the Buddha's touch on the crown of the head (touch on the crown of the head, a Buddhist ritual).

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遂致如斯。伏願　道性純明。真機浚徹。壽山增峻。福海汪洋。　諸王天眷．內外宰僚。各各運　　聖人籌策。佐天地權衡。永護祖風。不忘佛記。在會檀那。隨喜法眾。一聞舉唱。永悟心宗。不待龍華。便成佛果。久立眾慈。伏惟珍重。

建中靖國續燈錄卷第十七 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十八　　　［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十三世

杭州佛日山智才禪師法嗣

澧州夾山靈泉自齡禪師

姓周氏。宜興人也。受業于本州福聖寺。十八具戒。志慕參游。造佛日才禪師法席。悟明心要。乃為執侍。才既遷化。復歷諸方。潭州大溈山真如禪師請為座元。初住興化。出世闡揚。

問。金雞啄破琉璃殼。玉兔挨開碧海門。此是人間光影。如何是祖師機。

師云。針劄不入。

僧曰。只如朕兆未生已前作么生道。師舉起拂子。

僧曰。如何領會。

師云。斫額望扶桑。

問。混沌未分時如何。

師云。春風𩖼𩖼。

僧曰。分后如何。

師云。春日遲遲。

僧曰。向上更有事也

【現代漢語翻譯】 現代漢語譯本：

因此導致了這樣的結果。 恭敬地希望，您的道性純粹光明，真機深遠透徹，壽命像山一樣增高，福報像大海一樣浩瀚。 諸位王爺受到上天的眷顧，朝廷內外的各位大臣，各自運用聖人的策略，輔佐天地間的平衡，永遠守護祖師的遺風，不忘記佛陀的教誨。 在場的各位檀越（dānyuè，施主），隨喜讚歎各位法師，一旦聽聞佛法，永遠領悟心宗的奧義，不必等到龍華三會，便可成就佛果。 長久地庇佑眾生，恭敬地希望各位珍重。 《建中靖國續燈錄》卷第十七 卍新續藏第 78 冊 No. 1556 《建中靖國續燈錄》 《建中靖國續燈錄》卷第十八 ［宋銘］ 東京法雲禪寺住持傳法佛國禪師(臣)惟白集 對機門 廬陵清原山行思禪師第十三世 杭州佛日山智才禪師法嗣 澧州夾山靈泉自齡禪師 姓周氏，宜興人。在本地福聖寺出家。十八歲受具足戒。立志參訪遊歷。拜訪佛日才禪師，領悟心要。於是擔任侍者。才禪師圓寂后，又遊歷各地。潭州大溈山真如禪師請他擔任座元。最初住在興化，後來出世弘揚佛法。 問：金雞啄破琉璃殼，玉兔挨開碧海門。這是人間的光影，什麼是祖師的機鋒？ 師云：針扎不入。 僧曰：如果朕兆還未顯現之前，該怎麼說？ 師舉起拂子。 僧曰：如何領會？ 師云：砍額頭望扶桑（fúsāng，神樹，也指太陽）。 問：混沌未分時如何？ 師云：春風𩖼𩖼（xīn xīn，和煦的樣子）。 僧曰：分后如何？ 師云：春日遲遲。 僧曰：向上更有事也？

【English Translation】 English version:

Therefore, it has led to this. I respectfully hope that your Dao-nature is pure and bright, your true potential is profound and thorough, your lifespan increases like a mountain, and your blessings are as vast as the sea. May all the princes be blessed by Heaven, and all the ministers inside and outside the court, each use the strategies of the sages to assist in balancing the universe, forever protecting the ancestral traditions, and not forgetting the Buddha's teachings. May all the dānyuè (benefactors) present, rejoice and praise all the Dharma masters, and once they hear the Dharma, may they forever understand the profound meaning of the Mind-sect, and without waiting for the Longhua assembly, may they achieve Buddhahood. May you protect all beings for a long time, and respectfully hope that everyone cherishes this. Continuation of the Denglu of Jianzhong Jingguo, Volume 17 卍 New Continued Collection, Volume 78, No. 1556, Continuation of the Denglu of Jianzhong Jingguo Continuation of the Denglu of Jianzhong Jingguo, Volume 18 [Song Ming] Compiled by Weibai, Chan Master of Foguo (Buddha Country), Abbot of Fayun Chan Monastery in Tokyo (subject) The Gate of Responding to Opportunities Thirteenth Generation of Chan Master Xing Si of Qingyuan Mountain in Luling Dharma Successor of Chan Master Zhicai of Fori Mountain in Hangzhou Chan Master Ziling of Lingshan Spring in Jiashan, Lizhou His surname was Zhou, and he was from Yixing. He received ordination at Fusheng Monastery in his local prefecture. At the age of eighteen, he received the full precepts. He aspired to travel and visit various teachers. He visited Chan Master Cai of Fori and awakened to the essentials of the mind. Therefore, he served as his attendant. After Chan Master Cai passed away, he traveled to various places. Chan Master Zhenru of Dawei Mountain in Tanzhou invited him to serve as the head seat. He first resided in Xinghua, and later emerged to propagate the Dharma. Question: The golden rooster pecks open the crystal shell, the jade rabbit pushes open the gate of the blue sea. This is the light and shadow of the human world, what is the jifeng (critical point) of the Patriarch? The Master said: A needle cannot penetrate it. The monk said: If before the signs have appeared, what should be said? The Master raised his whisk. The monk said: How should one understand? The Master said: Chop your forehead and look towards Fusang (mythical tree, also refers to the sun). Question: What is it like when chaos has not yet separated? The Master said: The spring breeze is xīn xīn (gentle and warm). The monk said: What is it like after separation? The Master said: The spring day is long. The monk said: Is there anything further beyond?

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無。

師云。一年三百六十日。

問。佛未出世時如何。

師云。撥開天眼。按下雲頭。

僧曰。出世后如何。

師云。四海波濤靜。一輪天地寬。

問。如何是時節因緣。

師云。秋池月寫樓臺影。滿檻風傳鼓角聲。

僧曰。恁么則嶽麓峰前云叆叇。澧陽江內浪滔天。

師云。一任鉆龜打瓦。

上堂。良久。云。不須辨妄求真。不用避喧取靜。人人杲日當空。處處玄機獨回。瞿曇不守本分。獨坐妙峰孤頂。廣說海藏言詮。一如擔雪填井。更云法眼衣盂。分付頭陀守領。西天四七綿綿。東土二三永永。秀師拂拭塵埃。大似臨嫁醫癭。老盧半夜三更。著忙走過東嶺。至今子子孫孫。一半瞌睡未省。

上堂云。儼老當頭擊鼓。沙彌捧缽作舞。南泉打破粥鍋。走了貍奴白牯。參。

上堂。良久。顧大眾云。日裡走金烏。誰云一物無。趙州東壁上。掛個大葫蘆。參。

上堂。良久。𦘕一圓相云。大眾。五千余卷詮不盡。三世諸佛贊不及。令人卻憶賣油翁。即忙走下繩床立。參。

上堂云。列祖風規。毫𨤲靡虧。明明有據。落落無依。大眾。竿頭直須進步。盡餅不可充飢。豈不見香嚴擲礫。頓發真機。可笑今年貧更殺。失卻舊年錐。參

{ "translations": [ "現代漢語譯本：", "師父說：『一年有三百六十日。』", "有人問：『佛（Buddha，覺悟者）未出世時是什麼樣的？』", "師父說：『撥開天眼（Divine Eye，能看透世間真相的智慧之眼），按下雲頭（Cloud Head，比喻虛幻不實的念頭）。』", "僧人說：『出世后又是什麼樣的？』", "師父說：『四海波濤平靜，一輪天地寬廣。』", "有人問：『什麼是時節因緣（Kala-hetu-pratyaya，事物發生、發展、變化的特定時間和條件）？』", "師父說：『秋天的池塘里，月亮倒映著樓臺的影子；滿院子的風，傳遞著鼓角的聲音。』", "僧人說：『如果這樣說，那麼嶽麓峰前雲霧瀰漫，澧陽江內波浪滔天。』", "師父說：『隨你們去鉆龜打瓦（比喻徒勞無功的行為）。』", "師父上堂說法，沉默良久，說：『不必辨別虛妄來尋求真實，不用逃避喧囂來獲取清靜。人人都有光明的太陽在空中照耀，處處都有玄妙的機理在獨自運轉。瞿曇（Gautama，釋迦牟尼佛的姓氏）不守本分，獨自坐在妙峰孤頂，廣泛地宣說海藏（Ocean of Teachings，比喻佛法浩瀚深廣）的言語詮釋，就像用雪來填井一樣徒勞無功。更說達摩（Bodhidharma，禪宗初祖）的衣缽，交付給頭陀（Dhuta，苦行僧）來守護。西天（Western Heaven，指印度）四十七代祖師綿延不絕，東土（Eastern Land，指中國）二三代祖師永遠傳承。秀師（指神秀）拂拭塵埃（Dust, 比喻煩惱），很像臨近出嫁才去醫治脖子上的腫瘤。老盧（指慧能）半夜三更，著急地走過東嶺。直到如今，子子孫孫，一半還在瞌睡未醒。』", "師父上堂說法：『儼老（Yanlao，一位禪師）當頭敲鼓，沙彌（Sramanera，小沙彌）捧著缽跳舞。南泉（Nanquan，一位禪師）打破粥鍋，跑掉了貍奴（Wildcat）和白牯（White Cow）。參！』", "師父上堂說法，沉默良久，看著大眾說：『太陽里跑著金烏（Golden Crow，太陽的別稱），誰說沒有一物存在？趙州（Zhaozhou，一位禪師）東邊的墻壁上，掛著一個大葫蘆。參！』", "師父上堂說法，沉默良久，畫了一個圓相（Circle，象徵圓滿的符號）說：『大眾，五千多卷經書也詮釋不盡，三世諸佛（Buddhas of Three Times，過去、現在、未來諸佛）也讚歎不及。令人想起賣油翁的故事，於是急忙走下繩床站立。參！』", "師父上堂說法：『歷代祖師的風範，絲毫沒有虧損。明明有據可循，卻又落落無依。大眾，竿頭（Pole Top，比喻修行達到極高境界）必須更進一步，畫餅（Painted Cake，比喻虛幻不實的事物）不可以充飢。難道沒聽說過香嚴（Xiangyan，一位禪師）擲瓦礫，頓時開悟的真機嗎？可笑今年貧窮更加厲害，連去年丟失的錐子也找不到了。參！』", "", "english_translations": [ "English version:", "The Master said, 'A year has three hundred and sixty days.'", "Someone asked, 'What was it like before the Buddha (Buddha, the awakened one) appeared in the world?'", "The Master said, 'Open the Divine Eye (Divine Eye, the eye of wisdom that sees through the truth of the world), press down the Cloud Head (Cloud Head, a metaphor for illusory thoughts).'", "A monk said, 'What is it like after he appeared in the world?'", "The Master said, 'The waves of the four seas are calm, and a single round of heaven and earth is wide.'", "Someone asked, 'What is the seasonal cause and condition (Kala-hetu-pratyaya, the specific time and conditions for the occurrence, development, and change of things)?'", "The Master said, 'In the autumn pond, the moon reflects the shadow of the pavilion; the wind in the courtyard carries the sound of drums and horns.'", "A monk said, 'If that's the case, then the clouds are thick before Mount Yuelu, and the waves are滔天 within the Lishui River.'", "The Master said, 'Let you drill the tortoise shell and strike the tiles (a metaphor for futile actions).'", "The Master ascended the hall to preach, remained silent for a long time, and said, 'There is no need to distinguish falsehood to seek truth, no need to escape the hustle and bustle to obtain tranquility. Everyone has a bright sun shining in the sky, and everywhere there is a mysterious mechanism operating independently. Gautama (Gautama, the surname of Sakyamuni Buddha) does not keep to his own business, sitting alone on the solitary peak of Miaofeng, widely expounding the words and interpretations of the Ocean of Teachings (Ocean of Teachings, a metaphor for the vastness and depth of the Buddha's teachings), just like filling a well with snow, which is futile. Furthermore, he said that Bodhidharma's (Bodhidharma, the first patriarch of Zen) robe and bowl were entrusted to the Dhuta (Dhuta, ascetic monk) to guard. The forty-seven generations of patriarchs in the Western Heaven (Western Heaven, referring to India) are continuous, and the two or three generations of patriarchs in the Eastern Land (Eastern Land, referring to China) are eternally inherited. Master Xiu (referring to Shenxiu) sweeps away the dust (Dust, a metaphor for afflictions), much like treating a tumor on the neck just before getting married. Old Lu (referring to Huineng) hurriedly walked over Dongling in the middle of the night. Until now, generations of descendants are still half asleep and not awake.'", "The Master ascended the hall to preach: 'Yanlao (Yanlao, a Zen master) beats the drum at the head, and the Sramanera (Sramanera, novice monk) holds the bowl and dances. Nanquan (Nanquan, a Zen master) broke the porridge pot, and the wildcat (Wildcat) and white cow (White Cow) ran away. Chan!'", "The Master ascended the hall to preach, remained silent for a long time, and looked at the assembly, saying, 'The golden crow (Golden Crow, another name for the sun) runs in the sun, who says there is nothing? On the east wall of Zhaozhou (Zhaozhou, a Zen master), hangs a big gourd. Chan!'", "The Master ascended the hall to preach, remained silent for a long time, and drew a circle (Circle, a symbol of perfection), saying, 'Everyone, more than five thousand volumes of scriptures cannot fully explain it, and the Buddhas of the Three Times (Buddhas of Three Times, Buddhas of the past, present, and future) cannot praise it enough. It reminds people of the story of the oil seller, so he hurriedly walked down the rope bed and stood up. Chan!'", "The Master ascended the hall to preach: 'The demeanor of the past patriarchs has not been diminished in the slightest. It is clearly based on evidence, yet it is independent and without reliance. Everyone, you must go further on the pole top (Pole Top, a metaphor for reaching the highest state of practice), and painted cakes (Painted Cake, a metaphor for illusory things) cannot satisfy hunger. Haven't you heard of Xiangyan (Xiangyan, a Zen master) throwing tiles and instantly realizing the true opportunity? It's ridiculous that this year is even poorer, and even the awl lost last year cannot be found. Chan!'" ] }

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。

上堂云。便乃忘機守默。已被金粟佔先。擬欲展演詞鋒。落在瞿曇之後。離此二途。作么生是衲僧透脫一路。良久。云。好笑南泉提起處。刈茆鐮子曲彎彎。參。

上堂。喝一喝。云。是什麼時節。日暖風和。三春二月。家家門戶大開。處處百花斗發。王老抬眸。靈云漏泄。

師復舉起拳云。大眾。你把取西瞿耶尼。還我北郁單越。拍禪床一下。

東京惠林禪院若沖覺海禪師法嗣

東京永興華嚴佛慧禪師

諱智明。姓史氏。常州人也。及冠為僧。即慕參游。緣契慧林覺海禪師。眾請出世。　哲宗皇帝上仙百日入內。特賜佛慧禪號。

開堂日。問。知師久佩毗盧印。愿開寶藏濟勞生。

師云。舉頭若具金剛眼。無限清輝盡屬君。

僧曰。今日小出大遇。

師云。未開口已前作么生。

僧曰。卻請和尚道。

師云。鷂子過新羅。

問。如何是華嚴境。

師云。重重無盡。

僧曰。如何是境中人。

師云。覿面相呈。

僧曰。向上宗乘事若何。

師云。將謂是金毛師子。

問。魚龍難辨。玉石未分。祖意西來。如何指示。

師云。點。

僧曰。點鐵為金。一場富貴。

師云

【現代漢語翻譯】 現代漢語譯本 上堂時，禪師說：『如果只是忘記機心，保持沉默，就已經被金粟如來搶先一步了。如果想要展現口才，又落在瞿曇佛的後面。離開這兩條路，怎樣才是禪僧透脫生死的一條路呢？』停頓了很久，禪師說：『真好笑，南泉禪師提起鋤草的鐮刀時，鐮刀是彎彎的。』參究！ 上堂。禪師大喝一聲，說：『這是什麼時節？陽光溫暖，微風和煦，正是三春二月。家家戶戶大門敞開，處處百花爭艷。王老抬頭看，靈云禪師泄露了天機。』 禪師又舉起拳頭說：『各位，你們拿走西瞿耶尼（西牛貨洲），還我北郁單越（北俱盧洲）。』拍了一下禪床。 東京惠林禪院若沖覺海禪師的法嗣 東京永興華嚴佛慧禪師 法號智明，姓史，是常州人。成年後出家為僧，就仰慕參訪各地禪師。因緣際會，契合于慧林覺海禪師。大眾請他出來住持寺院。哲宗皇帝駕崩百日後，入宮，特別賜予『佛慧』的禪號。 開堂日，有僧人問：『知道禪師您一直佩戴著毗盧印（代表佛的法身），希望您開啟寶藏，救濟勞苦眾生。』 禪師說：『抬頭如果具有金剛眼，無限清凈的光輝都屬於你。』 僧人說：『今天小小的出來，卻有大的際遇。』 禪師說：『未開口之前，如何是好？』 僧人說：『請和尚您說。』 禪師說：『鷂子飛過新羅（古國名）。』 問：『如何是華嚴境（華嚴宗所說的境界）？』 禪師說：『重重無盡。』 僧人說：『如何是境中人？』 禪師說：『對面相見。』 僧人說：『向上宗乘（禪宗）的事如何？』 禪師說：『還以為是金毛獅子。』 問：『魚龍難以分辨，玉石尚未區分，祖師西來（達摩祖師從西天來到中國），如何指示？』 禪師說：『點。』 僧人說：『點鐵成金，真是大富大貴。』 禪師說：

【English Translation】 English version In the Dharma Hall, the Zen master said: 'If you merely forget scheming and maintain silence, you have already been preempted by Buddha Kāśyapa (the Buddha of the past). If you intend to display eloquence, you fall behind Gautama (Shakyamuni Buddha). Apart from these two paths, what is the way for a Zen monk to break through?' After a long pause, the Zen master said: 'How laughable, when Nanquan (Zen master Nanquan Puyuan) raised the sickle for cutting thatch, the sickle was crooked.' Investigate! In the Dharma Hall. The Zen master shouted a '喝' (He) and said: 'What season is this? The sun is warm, and the breeze is gentle, it is the second month of spring. Every household opens its doors wide, and everywhere hundreds of flowers bloom in competition. Old Wang raises his eyes, and Zen master Lingyun leaks the secret.' The Zen master then raised his fist and said: 'Everyone, take away Xiguyeni (Western Aparagodaniya), and return to me Beiyudan'yue (Northern Uttarakuru).' He struck the Zen platform once. Successor of Zen Master Ruochong Juehai of Huilin Zen Monastery in Tokyo Zen Master Fohui of Yongxing Huayan Monastery in Tokyo His name was Zhiming, his surname was Shi, and he was from Changzhou. He became a monk when he came of age and admired traveling and visiting various Zen masters. By chance, he was in accord with Zen Master Juehai of Huilin. The assembly requested him to come forth and preside over the monastery. After Emperor Zhezong ascended to heaven for a hundred days, he entered the palace and was specially granted the title 'Fohui'. On the day of the opening Dharma talk, a monk asked: 'Knowing that the master has long worn the Vairocana seal (representing the Dharmakaya of the Buddha), I wish you to open the treasure and relieve suffering beings.' The Zen master said: 'If you have the Vajra eye when you look up, infinite pure radiance will all belong to you.' The monk said: 'Today, a small departure leads to a great encounter.' The Zen master said: 'Before opening your mouth, what is it?' The monk said: 'Please, Master, speak.' The Zen master said: 'A hawk flies over Silla (an ancient kingdom).' Asked: 'What is the Huayan realm (the realm described in the Avatamsaka Sutra)?' The Zen master said: 'Layer upon layer, without end.' The monk said: 'What is the person in the realm?' The Zen master said: 'Appearing face to face.' The monk said: 'What about the matter of the Upward Vehicle (Zen Buddhism)?' The Zen master said: 'I thought it was a golden-haired lion.' Asked: 'Fish and dragons are difficult to distinguish, jade and stone are not yet separated. How does the ancestral intention (Bodhidharma's coming from the West) indicate?' The Zen master said: 'Point.' The monk said: 'Turning iron into gold, a field of wealth and honor.' The Zen master said:

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。莫將庭際柏。喚作路旁蒿。

僧曰。恁么則迷來宛似蛾投火。悟去還如鶴出籠。

師云。莫將閑學解。埋沒祖師心。

問。彈指此心即不問。知音相見事若何。

師云。披蓑側笠千峰下。引水澆蔬五老前。

僧曰。恁么則泥牛弄月波濤里。石女吹笙火𦦨中。

師云。你分上作么生。

僧曰。學人若也通訊息。只恐難為碧眼胡。

師云。山僧今日失利。

問。相逢不擎出。舉意便知有。

僧提起坐具云。如今提起了也。和尚作么生。

師云。謝你佈施。

僧曰。此是學人底。那個是和尚底。

師云。將謂是衲僧。

僧曰。不但宗眼分明。亦乃師承有據。

師云。縮卻舌頭。

師云。此一大事因緣。非神通之所到。非智慧之所詮。三世諸佛只言自知。一大藏教譬喻不及。今人不了。妄涉塵勞。見惑由存。是非鋒起。殊不知法界融通。靈然不昧。包含萬有。髑處光輝。清風與明月交參。森羅共乾坤並秀。寒松古柏。不用思量。翠竹黃花。何須卜度。於斯薦得。上報佛恩。亦資　國祚。良久。云。竟日不幹清世事。一爐香篆祝　堯年。珍重。

上堂云。春光爍爍。暖氣飄飄。萬木含煙。千花競秀。白雲散處。樓

【現代漢語翻譯】 現代漢語譯本：不要把庭院裡的柏樹，當做路邊的蒿草。

僧人說：『這樣說來，迷惑時就像飛蛾撲火，醒悟后就像仙鶴脫籠。』

師父說：『不要把從書本上學來的知識，埋沒了祖師的禪心。』

問：『彈指的瞬間所體現的心性暫且不問，知音相見又會是怎樣的情景呢？』

師父說：『披著蓑衣戴著斗笠在千峰之下，引水澆灌蔬菜在五老峰前。』

僧人說：『這樣說來，就像泥做的牛在月光下的波濤里嬉戲，石女在火焰中吹笙。』

師父說：『你又如何理解呢？』

僧人說：『學人如果通曉了訊息，只怕難以成為碧眼胡（Bodhidharma，菩提達摩）。』

師父說：『山僧我今天失算了。』

問：『（真理）相逢時不用特意拿出，只要一有念頭便知道它的存在。』

僧人提起坐具說：『現在提起來了，和尚您怎麼看？』

師父說：『謝謝你的佈施。』

僧人說：『這是學人的，哪個是和尚您的？』

師父說：『還以為是真正的衲僧（修行僧人）。』

僧人說：『不但宗眼分明，而且師承有據。』

師父說：『縮回你的舌頭。』

師父說：『這一大事因緣，不是神通所能到達的，不是智慧所能詮釋的。三世諸佛只是說自己知道。全部的大藏經都無法比喻。現在的人不明白，妄自涉入塵世的煩勞，見解上的迷惑依然存在，是非爭端不斷涌起。卻不知道法界是融通的，靈性光明而不昏昧，包含著萬有，在孤獨之處也閃耀著光輝。清風與明月交相輝映，森羅萬象與天地共同展現秀美。寒冷的松樹和古老的柏樹，不用思量也能存在；翠綠的竹子和金黃的鮮花，何須占卜也能顯現。如果能在此領悟，就能上報佛恩，也能資助國家的運勢。』停頓了片刻，說：『整天不干預世俗之事，只在一爐香的煙篆中祝願堯帝般的聖明君主在位之年。珍重。』

上堂說法：『春光閃耀，暖氣飄揚，萬木含著煙霧，千花競相爭艷。白雲消散的地方，樓

【English Translation】 English version: Do not mistake the cypress in the courtyard for wormwood by the roadside.

The monk said, 'In that case, delusion is like a moth flying into a flame, and enlightenment is like a crane escaping its cage.'

The master said, 'Do not let idle book learning bury the patriarch's mind.'

Asked: 'The mind revealed in a snap of the fingers is not questioned, but what about the meeting of kindred spirits?'

The master said, 'Wearing a straw cloak and a bamboo hat beneath a thousand peaks, drawing water to irrigate vegetables before the Five Old Men Peaks.'

The monk said, 'In that case, it's like a mud ox playing with the moon in the waves, or a stone woman playing the flute in a fiery furnace.'

The master said, 'How do you understand it?'

The monk said, 'If the student understands the message, I fear it will be difficult to become a blue-eyed barbarian (Bodhidharma).'

The master said, 'This mountain monk has lost today.'

Asked: 'Without being held up, it is known as soon as it is intended.'

The monk raised his sitting mat and said, 'Now that it is raised, what does the abbot say?'

The master said, 'Thank you for your offering.'

The monk said, 'This is the student's; which one is the abbot's?'

The master said, 'I thought you were a true mendicant monk (Nāga).'

The monk said, 'Not only is the eye of the teaching clear, but also the lineage is well-founded.'

The master said, 'Withdraw your tongue.'

The master said, 'This great matter of cause and condition is not attainable by supernatural powers, nor can it be explained by wisdom. All Buddhas of the three worlds only say they know it themselves. The entire Tripitaka (great collection of Buddhist scriptures) is insufficient to describe it. People today do not understand, and vainly involve themselves in the toils of the world. The delusions of perception remain, and disputes of right and wrong arise. They do not know that the Dharma realm is all-pervading and interconnected, spiritually bright and not obscured, containing all things, shining with light in solitude. The clear breeze and bright moon intermingle, and the myriad phenomena together with heaven and earth display beauty. Cold pines and ancient cypresses exist without thought; green bamboos and yellow flowers appear without divination. If one can realize this, one can repay the Buddha's kindness and also contribute to the nation's prosperity.' After a long pause, he said, 'All day long, I do not interfere with the affairs of the world, but in a censer of incense seals, I pray for the years of a sage ruler like Yao. Farewell.'

Ascending the hall to preach: 'The spring light sparkles, the warm air floats, ten thousand trees hold mist, a thousand flowers compete in beauty. Where the white clouds scatter, the tower

---

閣門開。碧霧收時。妙峰頂露。且道妙峰頂上一句作么生道。良久云。共僧巖上坐。見客海邊行。

上堂云。若論此事。在天則列萬象而齊現。在地則運四時而發生。在人則出沒卷舒。六根互用。且道在山僧拄杖頭上又作么生。良久。卓一下。云。高也著。低也著。

常州廣福曇章法照禪師

問。如何是祖師西來意。

師云。春來花自發。

僧曰。學人未曉。

師云。秋至葉先凋。

問。如何是露地白牛。

師云。頭角分明。

問。如何是和尚為人一句。

師云。一二三四五六七。

僧曰。意旨如何。

師云。萬物皆從遮里出。

鎮府水泰智航禪師

問。靈山微笑即不問。天缽親傳事若何。

師云。花不亂墜。石不點頭。

僧曰。休說永嘉宿覺。不若立雪神光。

師云。鐵牛耕破嶺頭云。

上堂云。散為器者。乃道之漓。適於變者。為法之弊。靈機不昧。亙古亙今。大用現前。何得何失。雖然如是。忽遇無孔鐵槌。作么生話會。拈拄杖云。穿過了也。

上堂云。干將在手。縱奪臨時。主令全提。群魔膽裂。煙雲路斷。凡聖絕蹤。樓閣門開。知音何在。乃召大眾云。高著眼。

上堂云。

【現代漢語翻譯】 現代漢語譯本 （禪堂的）門打開了。碧綠的霧氣消散的時候，妙峰的山頂顯露出來。那麼，（請）說一說妙峰頂上的一句話該怎麼說？（禪師）停頓了很久，說：『（我）和僧人們在巖石上一起坐著，看見客人在海邊行走。』

（禪師）上堂說法時說：『如果談論這件事，在天上就排列成各種景象而一起顯現，在地上就執行四季而發生變化，在人身上就時隱時現、舒捲自如，六根互相作用。』那麼，在山僧的拄杖頭上又該怎麼說呢？（禪師）停頓了很久，用拄杖敲了一下，說：『高也好，低也好。』

常州廣福寺的曇章法照禪師

（有僧人）問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』

禪師說：『春天來了花自然開放。』

僧人說：『學僧還不明白。』

禪師說：『秋天到了葉子先凋零。』

（有僧人）問：『什麼是露地白牛（white ox in the open field）？』

禪師說：『頭角分明。』

（有僧人）問：『什麼是和尚為人的一句話？』

禪師說：『一二三四五六七。』

僧人說：『（這句）話的意思是什麼？』

禪師說：『萬物都從這裡產生。』

鎮府水泰寺的智航禪師

（有僧人）問：『靈山會上釋迦牟尼佛（Sakyamuni Buddha）拈花微笑的事情暫且不問，天竺（India）初祖摩訶迦葉（Mahakasyapa）親身傳授衣缽的事情又如何呢？』

禪師說：『花不會胡亂墜落，石頭不會點頭。』

僧人說：『（您）不要說永嘉玄覺禪師（Yongjia Xuanjue）的一宿覺悟，不如（二祖慧可）立雪斷臂求法。』

禪師說：『鐵牛耕破嶺頭的云。』

（禪師）上堂說法時說：『（如果）分散成為器物，那就是道的衰敗；適應變化，就是法的弊端。靈妙的機能不會闇昧，貫穿古今。巨大的作用顯現於前，哪裡會有什麼得到和失去呢？』雖然是這樣，忽然遇到沒有孔的鐵錘，該怎麼說話應對呢？（禪師）拿起拄杖說：『穿過去了。』

（禪師）上堂說法時說：『干將劍在手，奪取或給予都在於當下。主人的命令完全提起，群魔都會嚇破膽。煙雲的道路斷絕，凡人和聖人的軌跡消失。樓閣的大門打開，知音在哪裡呢？』於是呼喚大眾說：『放高眼界。』

（禪師）上堂說法時說：

【English Translation】 English version The gate of the monastery opens. When the emerald mist dissipates, the peak of Wonderful Peak (Miaofeng) is revealed. Now, how would you express the phrase on top of Wonderful Peak? After a long pause, (the Zen master) said: 'I sit with the monks on the rocks, and see guests walking by the sea.'

During an assembly, (the Zen master) said: 'If we discuss this matter, in the heavens, it manifests as myriad phenomena appearing together; on earth, it governs the four seasons and brings about change; in humans, it appears and disappears, expands and contracts, with the six senses interacting. 'So, how would you express it on the mountain monk's staff?' After a long pause, (the Zen master) struck the staff once and said: 'High is right, low is right.'

Zen Master Tanzhang Fazhao of Guangfu Temple in Changzhou

(A monk) asked: 'What is Bodhidharma's intention in coming from the West?'

The master said: 'When spring comes, flowers bloom naturally.'

The monk said: 'This student does not understand.'

The master said: 'When autumn arrives, leaves wither first.'

(A monk) asked: 'What is the white ox in the open field?'

The master said: 'Horns and features are distinct.'

(A monk) asked: 'What is the master's one phrase for the sake of others?'

The master said: 'One, two, three, four, five, six, seven.'

The monk said: 'What is the meaning of this?'

The master said: 'All things come from here.'

Zen Master Zhihang of Shuitai Temple in Zhenfu

(A monk) asked: 'The matter of Sakyamuni Buddha's (Shijiamouni Fo) smile at Vulture Peak (Lingshan) is not asked about. How about the matter of Mahakasyapa (Mohejiaye) personally receiving the robe and bowl?'

The master said: 'Flowers do not fall randomly, stones do not nod.'

The monk said: 'Do not speak of Yongjia Xuanjue's (Yongjia Xuanjue) overnight enlightenment; it is better to stand in the snow and seek the Dharma like Shenguang (Huike).'

The master said: 'The iron ox plows through the clouds on the mountain ridge.'

During an assembly, (the Zen master) said: 'To be scattered into utensils is the decline of the Dao; to adapt to change is the defect of the Dharma. The spiritual mechanism is not obscured, it spans the ancient and the present. When great function manifests, what is there to gain or lose?' Although it is so, if you suddenly encounter a hammer without a hole, how would you respond?' (The Zen master) picked up his staff and said: 'It has passed through.'

During an assembly, (the Zen master) said: 'With the Ganjiang sword in hand, seizing or giving depends on the moment. The master's command is fully raised, and all demons will be terrified. The path of smoke and clouds is cut off, and the traces of ordinary and holy are gone. The gates of the pavilion are open, where are the kindred spirits?' Then he called out to the assembly: 'Raise your eyes high.'

During an assembly, (the Zen master) said:

---

龍騰碧漢。變化無方。鳳翥青霄。誰知軌跡。可行則行。不出百千三昧。可止則止。寧亡萬象森羅。所以道。取不得。捨不得。不可得中只么得。且道得個什麼。良久。云。莫妄想。

常州江陰壽聖子邦圓覺禪師

問。學人上來。請師說法。

師云。海底紅塵起。

僧曰。乞師方便。

師云。山頭白浪生。

問。祖意教意拈放一邊。如何得速成佛去。

師云。有成終不是。是佛亦非真。

僧擬議。師叱云。話頭道什麼。

真州長蘆崇福應夫廣昭禪師法嗣

滁州瑯瑘山宗初禪師

問。朝宰請師升寶座。如何方便示西來。

師云。多少分明。

僧曰。恁么則法雨高沾了了堂。

師云。貧無達士將金濟。病有閑人說藥方。

僧曰。雲散始知江月白。座間方見老盧機。

師云。別處人事。

問。如何是瑯瑘境。

師云。紅日照成金色界。秋煙染出碧琉璃。

僧曰。如何是境中人。

師云。抬頭山萬朵。伴手一枝筇。

師云。若據祖宗門下。舉目則千山萬水。低頭乃十萬八千。更若展露言鋒。尋言究妙。譬若敲冰求火。緣木取魚。徒費精神。遠之遠矣。如斯語話。猶涉化門。且問諸人。不

【現代漢語翻譯】 現代漢語譯本： 龍在碧藍的天空中騰飛，變化莫測；鳳凰在青色的天空中飛舞，誰能知道它的軌跡？可行就行動，不要超出百千三昧（多種禪定境界）；可止就停止，寧可捨棄萬象森羅（宇宙萬物的繁複景象）。所以說，拿不起來，放不下，在不可得之中勉強得到。那麼，得到的是什麼呢？（禪師）沉默良久，說：『不要妄想。』

常州江陰壽聖寺的子邦圓覺禪師

問：學人前來，請老師說法。

禪師說：『海底升起紅塵。』

僧人說：『請老師開示方便之門。』

禪師說：『山頭涌起白浪。』

問：祖師的意旨和經教的意旨放在一邊，如何才能快速成佛？

禪師說：『有所成就最終不是真，即使是佛也不是真。』

僧人猶豫不決。禪師呵斥道：『話頭說的是什麼？』

真州長蘆崇福寺應夫廣昭禪師的法嗣

滁州瑯琊山的宗初禪師

問：朝廷的官員請老師登上寶座，如何方便地指示西來的禪意（達摩祖師從西方帶來的禪法）？

禪師說：『多麼分明！』

僧人說：『這樣說來，佛法如雨般高高地滋潤著了了堂（指開悟的場所）。』

禪師說：『貧窮時沒有富人拿金錢來救濟，生病時卻有閑人說些藥方。』

僧人說：『雲散了才知道江上的月亮是潔白的，在座的各位才見到老盧（六祖慧能）的機鋒。』

禪師說：『那是別處的事情。』

問：什麼是瑯琊山的境界？

禪師說：『紅日照耀下，山石都變成了金色，秋天的煙霧染出了碧綠的琉璃。』

僧人說：『什麼是境界中的人？』

禪師說：『抬頭是萬朵山花，手裡拄著一根竹杖。』

禪師說：『如果按照祖師的門風，舉目所見便是千山萬水，低頭所見乃是十萬八千。如果再要展露言語鋒芒，尋章摘句，那就好比敲冰求火，緣木求魚，徒勞精神，離道越來越遠了。像這樣的話語，還涉及到教化的門徑。且問各位，不……』

【English Translation】 English version: The dragon soars in the azure sky, its transformations unpredictable; the phoenix dances in the green sky, who knows its whereabouts? If it can proceed, then proceed; do not go beyond the hundred thousand samadhis (various states of meditative absorption). If it can stop, then stop; rather abandon the myriad phenomena (the complex appearances of the universe). Therefore, it is said: cannot take it, cannot let it go, in the unattainable, barely attain. Then, what is attained? (The Zen master) remained silent for a long time, and said: 'Do not妄想(wangxiang, engage in delusional thinking).'

Zen Master Zi Bang Yuanjue of Shousheng Temple in Jiangyin, Changzhou

Asked: 'A student has come, please, Master, expound the Dharma.'

The Master said: 'Red dust rises from the bottom of the sea.'

The monk said: 'Beg the Master for expedient means.'

The Master said: 'White waves arise on the mountaintop.'

Asked: 'Putting aside the ancestral intent and the doctrinal intent, how can one quickly attain Buddhahood?'

The Master said: 'Having attainment is ultimately not true; even being a Buddha is not genuine.'

The monk hesitated. The Master scolded: 'What does the topic say?'

Dharma successor of Zen Master Yingfu Guangzhao of Chongfu Temple in Changlu, Zhenzhou

Zen Master Zongchu of Mount Langye, Chuzhou

Asked: 'The court official invites the Master to ascend the precious seat; how to conveniently indicate the meaning of the 西來(xilai, westward transmission of Zen, referring to Bodhidharma's arrival from the West)?'

The Master said: 'How clear it is!'

The monk said: 'In that case, the Dharma rain deeply soaks the 了了堂(liaoliaotang, hall of complete understanding).'

The Master said: 'In poverty, there are no wealthy people to provide gold; in sickness, there are idle people to offer prescriptions.'

The monk said: 'When the clouds disperse, one knows the river moon is white; in the assembly, one sees the 機(ji, sharp wit) of old Lu (Huineng, the Sixth Patriarch).'

The Master said: 'Those are matters elsewhere.'

Asked: 'What is the境(jing, realm) of Mount Langye?'

The Master said: 'The red sun shines, turning the rocks into gold; the autumn mist dyes them into green琉璃(liuli, lapis lazuli).'

The monk said: 'What is the person within the境(jing, realm)?'

The Master said: 'Raising one's head, ten thousand mountain flowers; accompanying one's hand, a bamboo staff.'

The Master said: 'If according to the ancestral school's style, what one sees upon raising one's eyes are thousands of mountains and rivers; what one sees upon lowering one's head is ten thousand eight thousand. If one further displays verbal sharpness, seeking words and investigating subtleties, it is like striking ice to seek fire, climbing a tree to catch fish, wasting effort in vain, and straying further and further from the Way. Such words still involve the gate of transformation. Let me ask you all, not...'

---

落化門一句作么生道。良久。云。一句無私。應之萬里。

滁州龍蟠山道成禪師

問。鎮海明珠初出水。今日當場欲借看。

師云。白雲收海面。紅日上天心。

僧曰。恁么則一輪光彩照無窮。

師云。爍破髑髏。

問。聞師已得黃梅旨。一法如何指示人。

師云。花開千朵秀。風動一江寒。

僧曰。瘦竹有高節。云閑無定蹤。

師云。一曲楚歌愁殺人。

問。陽春已發。覺木初榮。寶座既登。請師說法。

師云。岸柳迎風舞。

僧曰。學人未曉。

師云。溪花向日開。

問。如何是龍蟠境。

師云。雲散千山翠。煙深隔兩鐘。

僧曰。如何是境中人。

師云。楖𣗖一條。衲衣三事。

僧曰。向上更有事也無。

師云。瞌睡漢。

師云。信手拈來。無非妙用。靈知自性。歷劫常如。動靜隨緣。猶谷答響。分身百億。曲徇群生。灑甘露。沃蕉芽。佈慈云。談實相。咸歸至道。今古湛然。更須打辨精神。分明看取。諸仁者。還見么。良久。云。秋水一泓長見底。澗松千尺不生枝。

真定府洪濟禪院宗賾禪師

姓孫氏。洛州永年人也。少習儒業。稟性超然。滿禪師勉令奉佛。投

【現代漢語翻譯】 現代漢語譯本 問：『落化門』一句該如何理解？ 師（滁州龍蟠山道成禪師）良久，說：『一句無私，應之萬里。』

問：『鎮海明珠初出水，今日當場欲借看。』 師說：『白雲收海面，紅日上天心。』 僧說：『如此說來，就是一輪光彩照無窮了。』 師說：『爍破髑髏（shu lou，頭蓋骨）。』

問：『聽說禪師已經領悟了黃梅（指禪宗五祖弘忍大師）的宗旨，如何用一法來指示他人？』 師說：『花開千朵秀，風動一江寒。』 僧說：『瘦竹有高節，云閑無定蹤。』 師說：『一曲楚歌愁殺人。』

問：『陽春已經到來，覺木（比喻菩提樹）開始繁榮，寶座已經登上，請禪師說法。』 師說：『岸柳迎風舞。』 僧說：『學人還不明白。』 師說：『溪花向日開。』

問：『什麼是龍蟠（山名）的境界？』 師說：『雲散千山翠，煙深隔兩鐘。』 僧說：『什麼是境界中的人？』 師說：『楖𣗖（ji chu，一種手杖）一條，衲衣（僧人的衣服）三事。』 僧說：『向上還有更高的境界嗎？』 師說：『瞌睡漢。』

師說：『信手拈來，無非妙用。靈知自性，歷劫常如。動靜隨緣，猶谷答響。分身百億，曲徇群生。灑甘露，沃蕉芽。佈慈云，談實相。咸歸至道。今古湛然。更須打辨精神，分明看取。諸仁者，還見么？』 師良久，說：『秋水一泓長見底，澗松千尺不生枝。』

真定府洪濟禪院宗賾（ze）禪師 姓孫氏，是洛州永年人。年少時學習儒家經典，天性超脫。滿禪師勸勉他信奉佛教，於是投身佛門。

【English Translation】 English version Question: How should one express the phrase 『Luohua Gate』? The Master (Dao Cheng, Zen Master of Longpan Mountain in Chuzhou) paused for a long time and said: 『A phrase without selfishness responds to ten thousand miles.』

Question: 『The bright pearl of Zhenhai (suppressing the sea) has just emerged from the water; today, I wish to borrow it for a look on the spot.』 The Master said: 『White clouds gather on the sea surface, the red sun rises in the heart of the sky.』 The monk said: 『In that case, a single round of light illuminates endlessly.』 The Master said: 『Shatter the skull (dokulu).』

Question: 『I have heard that the Master has already attained the essence of Huangmei (referring to the Fifth Patriarch Hongren of Zen Buddhism). How does one use a single dharma to instruct others?』 The Master said: 『Flowers bloom in thousands of beautiful blossoms, the wind moves, and the entire river is cold.』 The monk said: 『Slender bamboo has high integrity, idle clouds have no fixed trace.』 The Master said: 『A Chu song saddens people to death.』

Question: 『The spring sun has already arrived, the Bodhi tree is beginning to flourish, the precious seat has already been ascended, please Master, expound the Dharma.』 The Master said: 『Willows on the bank dance in the wind.』 The monk said: 『This student does not yet understand.』 The Master said: 『Stream flowers open towards the sun.』

Question: 『What is the realm of Longpan (mountain name)?』 The Master said: 『Clouds scatter, a thousand mountains are verdant; the mist is deep, separated by two bell tolls.』 The monk said: 『What is a person within that realm?』 The Master said: 『A single staff of Jichu (a type of cane), three articles of a monastic robe.』 The monk said: 『Is there anything beyond this?』 The Master said: 『Sleepyhead.』

The Master said: 『Whatever is picked up casually is nothing but wonderful function. Spiritual knowing of one's own nature is eternally constant through countless kalpas. Movement and stillness follow conditions, like a valley echoing a sound. Dividing the body into hundreds of billions, accommodating all beings. Sprinkling sweet dew, watering banana sprouts. Spreading clouds of compassion, discussing true reality. All return to the ultimate path. Ancient and modern are serenely clear. One must further rouse one's spirit and clearly perceive. All of you, do you see it?』 The Master paused for a long time and said: 『A pool of autumn water is always seen to the bottom, a thousand-foot ravine pine does not grow branches.』

Zen Master Zongze of Hongji Zen Monastery in Zhending Prefecture His surname was Sun, and he was from Yongnian in Luozhou. He studied Confucian classics in his youth and was naturally detached. Zen Master Man encouraged him to believe in Buddhism, so he devoted himself to the Buddhist path.

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圓通禪師出家。未幾。祝髮披緇。參廣照禪師。屢扣宗猷。未有開發。足方躡階。忽然悟道。投機頌曰。

舉足上磚階。分明遮個法。

黃楊木畔笑呵呵。萬里青天一輪月。

遂陳其所悟。照乃可之。待制楊公畏命師出世。曾魯公宅奏賜椹服。

問。臺星臨寶座。祖意願宣揚。

師云。萬里不掛片云。

僧曰。恩深轉無語。

師云。唯有好風來席上。更無閑語落人間。

僧曰。千古淳風特地清。

師云。真師子兒。善師子吼。

問。四眾臨筵。請師說法。

師云。須彌山。大海水。

僧曰。我聞一唱三疑息。青蓮啟目視頭陀。

師云。畢缽巖中如何話會。

僧曰。杲日當空。清風滿座。

師云。祇道得一半。

問。如何是古佛家風。

師云。祇覺春風吹我寒。不知明月為誰白。

僧曰。學人特伸請益。

師云。相逢秋色里。此意與誰同。

問。達磨面壁。此理如何。師良久。僧禮拜。

師云。今日被遮僧一問。直得口啞。

上堂云。冬去寒食。一百單五。活人路上。死人無數。頭鉆荊棘林。將謂眾生苦。拜掃事如何。骨堆上添土。唯有出家人。不踏無生路。大眾。且道向

【現代漢語翻譯】 現代漢語譯本 圓通禪師出家后不久，就剃度頭髮，穿上僧衣，參拜廣照禪師（Guangzhao Chan Master）。他多次請教禪宗的精要，但始終沒有開悟。一次，當他抬腳登上臺階時，忽然領悟了禪理，於是作了一首偈頌：

『舉足上磚階，分明遮個法（zhe ge fa）。 黃楊木畔笑呵呵，萬里青天一輪月。』

於是他陳述了自己所領悟的道理，廣照禪師認可了他的見解。待制楊公畏（Yang Gongwei）奉命請圓通禪師出山弘法，曾魯公（Zeng Lugong）在自己的宅邸奏請朝廷賜予圓通禪師椹服（一種僧人的服裝）。

有人問：『臺星（Tai Xing，指德高望重的僧人）降臨寶座，祖師的意旨希望您宣揚。』

圓通禪師說：『萬里無雲。』

僧人說：『恩情深重，反而無話可說。』

圓通禪師說：『唯有好風吹來，拂過席上，人間再沒有閒言碎語。』

僧人說：『千古以來的淳樸風氣，格外清明。』

圓通禪師說：『真是獅子之子，善於發出獅子吼。』

有人問：『四眾弟子聚集在此，請禪師說法。』

圓通禪師說：『須彌山（Sumeru，佛教宇宙觀中的聖山），大海水。』

僧人說：『我聽聞您一開示，所有的疑惑都消除了，如同青蓮花（blue lotus）開啟，目視頭陀（dhuta，指苦行僧）。』

圓通禪師說：『畢缽巖（Pippala Cave）中如何談論禪理？』

僧人說：『太陽高照天空，清風充滿座席。』

圓通禪師說：『你只說對了一半。』

有人問：『什麼是古佛的家風？』

圓通禪師說：『只覺得春風吹來，讓我感到寒冷，不知明月為誰而皎潔。』

僧人說：『學人特地前來請教。』

圓通禪師說：『在秋色中相逢，這份心意與誰相同？』

有人問：『達磨（Bodhidharma）面壁，這個道理如何理解？』禪師沉默良久，僧人禮拜。

圓通禪師說：『今天被這位僧人一問，直說得我啞口無言。』

上堂說法時，圓通禪師說：『冬去寒食（Hanshi Festival），一百零五天。活人的路上，死人無數。頭鉆進荊棘林，還以為眾生很苦。拜掃的事情如何呢？只是在墳堆上添土。只有出家人，不走無生之路。各位，且說要向』

【English Translation】 English version Chan Master Yuantong became a monk. Not long after, he had his head shaved and donned the monastic robes, and went to study with Chan Master Guangzhao (Guangzhao Chan Master). He repeatedly inquired about the essentials of Chan, but remained unenlightened. Once, as he stepped onto a brick staircase, he suddenly attained enlightenment and composed a verse:

'Lifting my foot onto the brick step, this very Dharma (zhe ge fa) is clearly revealed. Beside the boxwood tree, a joyful smile, a solitary moon in the vast blue sky.'

He then explained his understanding, which Chan Master Guangzhao acknowledged. Yang Gongwei (Yang Gongwei), a court official, was ordered to invite Chan Master Yuantong to come out and propagate the Dharma. Zeng Lugong (Zeng Lugong) requested the court to bestow upon Chan Master Yuantong a ceremonial robe (a type of monastic garment) at his residence.

Someone asked: 'A Tai Star (Tai Xing, referring to a highly virtuous monk) descends upon the precious seat, what is the Patriarch's intention that you wish to proclaim?'

Chan Master Yuantong said: 'Ten thousand miles without a single cloud.'

The monk said: 'The kindness is so profound that words fail.'

Chan Master Yuantong said: 'Only a pleasant breeze comes, brushing over the mat, and no idle words fall into the human realm.'

The monk said: 'The pure customs of antiquity are especially clear.'

Chan Master Yuantong said: 'Truly a lion's son, skilled at roaring like a lion.'

Someone asked: 'The fourfold assembly gathers here, please, Master, expound the Dharma.'

Chan Master Yuantong said: 'Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), the great ocean.'

The monk said: 'I hear that with one utterance, all doubts cease, like a blue lotus (blue lotus) opening, gazing upon a dhuta (dhuta, referring to an ascetic monk).'

Chan Master Yuantong said: 'How do you discuss Chan in Pippala Cave (Pippala Cave)?'

The monk said: 'The bright sun shines in the sky, and a clear breeze fills the seat.'

Chan Master Yuantong said: 'You have only spoken half of it.'

Someone asked: 'What is the family style of the ancient Buddhas?'

Chan Master Yuantong said: 'I only feel the spring breeze blowing, making me feel cold, and I do not know for whom the bright moon shines white.'

The monk said: 'This student specially comes to ask for instruction.'

Chan Master Yuantong said: 'Meeting in the autumn scenery, with whom does this intention resonate?'

Someone asked: 'Bodhidharma (Bodhidharma) facing the wall, how is this principle to be understood?' The Chan Master remained silent for a long time, and the monk bowed.

Chan Master Yuantong said: 'Today, being asked by this monk, I am rendered speechless.'

In an ascending-the-dharma-hall discourse, Chan Master Yuantong said: 'Winter departs, the Cold Food Festival (Hanshi Festival) arrives, one hundred and five days. On the road of the living, countless dead. Plunging headfirst into a thicket of thorns, still thinking that sentient beings suffer. How is the matter of sweeping the tombs? Only adding soil to the graves. Only those who have left home, do not tread the path of non-birth. Everyone, let's say, towards'

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什麼處去。還會么。南天臺。北五臺。參。

上堂云。鎮府蘿蔔頭。聲名播天下。雖則諸方老宿盡力提撕。然而多口衲僧咬嚼不破。先住禪師放下。又分付山僧。如今劈㭊將來。奉為普通供養。良久。云。莫嫌冷澹無滋味。聊表禪家一片心。

上堂云。金風澹盪。物景蕭條。葉落庭皋。云飛嶺上。不逃暑而暑自退。無意涼而涼自來。正當恁么時。若謂唯心境界。正是頭上安頭。若言一切平常。大似斬頭覓活。

上堂云。新羅別無妙訣。當言不避截舌。但能心口相應。一生受用不徹。且道如何是心口相應底句。良久云。焦磚打著連底凍。參。

歙州普滿明禪師

問。一佛出世。各坐一花。師今出世。為什麼卻升此座。

師云。一片紅雲起。千山地布金。

僧拈起坐具云。且道遮個是什麼。

師云。不用皂絲麻線。

問。覿面相逢即不問。腦後神光略借看。

師云。不借看。

僧曰。為什麼不借看。

師云。賊是小人。

問。遠涉江山即不問。西來祖意事如何。

師云。𢣾㦬西歸辭震旦。至今猶自笑兒孫。

僧曰。恁么則諸聖入廛。殊無利濟。

師云。面壁九年空費力。得皮得髓太無端。

上堂。顧視大眾云

。牙齒一把骨。耳朵兩片皮。從始至於今。禪人猶未知。諸仁者。祇恁么會得。便是出塵羅漢。英靈丈夫。若也未然。江北江西問王老。一狐疑了一狐疑。參。

上堂云。吾祖家風豈涉途。失宗隨照用心粗。一言為報知音者。近日南能不姓盧。

上堂。顧視云。鐵牛不吃欄邊草。丫角牧童互相報。放在高坡臥白雲。任渠七顛與八倒。阿呵呵。債有頭。冤有主。拾得要打寒山老。參。

上堂。顧視大眾云。一佛手。二驢腳。生緣各各自斟酌。日出東方夜落西。磚頭太厚瓦子薄。錯。錯。前三三與后三三。莫道文殊對無著。參。

和州褒禪溥禪師

問。幸遇今朝登祖位。師將何法示迷情。

師云。獨耀無私。對揚有準。

僧曰。曇花才綻。遍界馨香。

師云。你分上作么生。

僧曰。巨靈抬手無多子。分破華山千萬重。

師云。且緩緩。

問。如何是祖師西來意。

師云。牡丹須是三春拆。

僧曰。學人未曉。

師云。黃菊還他九日開。

僧曰。恁么則便是和尚為人處也。

師云。錯。

上堂云。洪機才剖。大施門開。輝慧日于鋒前。啟驪珠于句后。全開寶藏。特決群疑。徑截千途。心隨萬化。現自在力。闡

【現代漢語翻譯】 現代漢語譯本：牙齒是一把骨頭，耳朵是兩片皮。從開始到現在，禪宗修行者仍然不明白。各位，如果你們能夠這樣領會，便是超脫塵世的阿羅漢（Arhat，斷絕一切煩惱，達到涅槃境界的人），英勇的丈夫。如果不是這樣，就去江北江西問王老吧。一重疑惑又一重疑惑。參！

上堂說法時說：我們祖師的家風哪裡需要涉足外途？捨棄根本而隨逐表象，用心就顯得粗糙了。一句話來回報知音之人，近日的南能（指慧能大師）並不姓盧。

上堂說法。環顧四周說：鐵牛不吃欄邊的草，小牧童互相報告。把它放在高高的山坡上，讓它臥在白雲之中，任憑它七顛八倒。阿呵呵，債有頭，冤有主，拾得（Shih-te，唐代著名禪僧）要打寒山老（Han-shan，唐代著名隱士、詩人）。參！

上堂說法。環顧大眾說：一佛手，二驢腳。各自的生緣各自斟酌。太陽從東方升起，夜晚向西邊落下，磚頭太厚，瓦片太薄。錯！錯！前三三與后三三，不要說文殊菩薩（Manjusri，智慧的象徵）與無著菩薩（Asanga，唯識學派創始人）相對。參！

和州褒禪溥禪師（Baochan Pu，禪師名）

問：有幸今天登上祖師的位子，禪師您將用什麼方法來開示迷惑的情感？

禪師說：獨自輝耀而沒有私心，應對提問有準確的依據。

僧人說：曇花剛剛綻放，整個世界都充滿了馨香。

禪師說：在你這裡如何體現？

僧人說：巨靈神（Giant God）抬手也沒有多少力氣，劈開華山千萬重。

禪師說：且慢。

問：什麼是祖師西來意（Bodhidharma，禪宗初祖達摩從西方來到中國所要傳達的真意）？

禪師說：牡丹一定要在春天盛開。

僧人說：學人還不明白。

禪師說：黃菊還是要等到九月才開放。

僧人說：這樣說來，這便是和尚您為人處世的地方了。

禪師說：錯！

上堂說法時說：洪大的機用剛剛開始顯露，廣大的佈施之門打開了。在鋒芒之前閃耀著智慧的太陽，在言語之後開啟驪龍的寶珠。完全開啟寶藏，特別決斷眾人的疑惑，直接截斷千萬條道路，心隨著萬物變化，顯現自在的力量，闡

【English Translation】 English version: Teeth are a handful of bones, ears are two pieces of skin. From the beginning until now, Chan practitioners still do not understand. All of you, if you can comprehend it in this way, then you are Arhats (Arhat, one who has extinguished all afflictions and attained Nirvana) who have transcended the world, heroic men. If not, then go to Jiangbei and Jiangxi to ask Old Wang. One doubt after another.參 (參, a Chan practice of inquiry)!

Ascending the hall to preach, he said: Where does our ancestral family style need to involve external paths? Abandoning the root and following the appearance, the mind becomes coarse. One word to repay those who understand, recently Nan Neng (referring to Master Huineng) does not have the surname Lu.

Ascending the hall to preach. Looking around, he said: The iron ox does not eat the grass by the fence, the young cowherds report to each other. Put it on the high slope, let it lie in the white clouds, let it fall seven times and eight times. Aha ha, debts have a head, grievances have an owner, Shih-te (Shih-te, a famous Chan monk of the Tang Dynasty) wants to beat Han-shan (Han-shan, a famous hermit and poet of the Tang Dynasty). 參 (參, a Chan practice of inquiry)!

Ascending the hall to preach. Looking around at the crowd, he said: One Buddha's hand, two donkey's feet. Each person's birth conditions are to be considered. The sun rises in the east and sets in the west, the brick is too thick, the tile is too thin. Wrong! Wrong! The former three threes and the latter three threes, do not say that Manjusri Bodhisattva (Manjusri, symbol of wisdom) is facing Asanga Bodhisattva (Asanga, founder of the Yogacara school). 參 (參, a Chan practice of inquiry)!

Chan Master Baochan Pu (Baochan Pu, name of the Chan master) of Hezhou

Asked: Fortunately, today you ascend to the position of the patriarch, what method will the master use to enlighten the confused emotions?

The master said: Shining alone without selfishness, responding to questions with accurate basis.

The monk said: The曇花 (曇花, Epiphyllum) has just bloomed, and the whole world is filled with fragrance.

The master said: How is it reflected in your place?

The monk said: The Giant God (Giant God) does not have much strength when he raises his hand, splitting Mount Hua into thousands of layers.

The master said: Slowly.

Asked: What is the meaning of Bodhidharma's (Bodhidharma, the first patriarch of Zen, the true meaning to be conveyed from the West to China) coming from the West?

The master said: The peony must bloom in spring.

The monk said: The student does not understand.

The master said: The chrysanthemum still has to wait until September to bloom.

The monk said: In that case, this is where the monk's way of dealing with people is.

The master said: Wrong!

Ascending the hall to preach, he said: The great function has just begun to appear, and the door of great giving has opened. The sun of wisdom shines before the edge, and the pearl of the black dragon is opened after the words. Completely open the treasure, especially decide the doubts of the people, directly cut off thousands of roads, the mind changes with all things, showing the power of freedom, elucidating

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大威光。使一燈分照於十方。現片月流光于萬水。為凡聖之根本。作迷悟之源由。演唱一音。頓除疑網。包含萬有。密付群機。心眼既開。圓明自顯。智窮幽鑒。應用千差。舒捲現前。無非妙用。

諸仁者向遮里薦得。吼師子之音。奮象王之勢。祛差別之異見。了縛脫之殊途。為苦海之津樑。掌法王之寶印。權衡在手。明鏡當臺。可以摧邪輔正。可以去偽存真。現一道而清虛。僻群邪而體妙。圓光匪外。顯出一靈。豁開萬化之源。直示真空之理。諸仁者。還會么。良久。云。皎然天地無私照。一道光明處處通。珍重。

滁州寶林禪院輝禪師

丹丘人也。幼歲從師。早登具戒。首依講肆。聽習臺宗。續參長蘆廣照禪師。心眼通明。遂獲印證。

問。如何是祖師西來意。

師云。大海道底。

僧曰。為什麼燈燈相續。

師云。遞相鈍致。

問。水出高源。如何解會。

師云。古今流不竭。

僧曰。學人未曉。

師云。界破青山色。

僧曰。海底紅塵生。山頭白浪起。

師云。淹殺你。

問。淺聞深悟尋常事。達磨迷逢意如何。

師云。頭戴天。腳踏地。

僧曰。忽遇三家村裡人。如何祇對。

師云。憂則共戚

【現代漢語翻譯】 現代漢語譯本： 大威光啊，能使一盞燈的光芒照耀到十方世界，能使一片月亮的光輝流淌在萬千江河之中。它是凡夫和聖人的根本，是迷惑和覺悟的源頭。它能用一個聲音的宣唱，立即消除所有的疑惑和迷惘；它能包含宇宙萬有，秘密地賦予眾生各種機能。一旦心眼開啟，圓滿的光明自然顯現；智慧窮盡幽深之處，其應用千差萬別。舒展或收卷，都呈現在眼前，無一不是精妙的作用。

各位仁者，向遮里推薦它，它能發出獅子般的吼聲，展現象王般的威勢，去除差別性的異見，明瞭束縛和解脫的不同途徑。它是苦海中的津樑，掌握著法王的寶印。權衡就在手中，明鏡就在臺上。它可以摧毀邪惡，輔助正義；它可以去除虛偽，儲存真實。它能展現一道清虛之境，排斥各種邪惡，體現精妙的本體。圓滿的光明不在外求，顯現出一個靈性。它豁然開啟萬物變化的源頭，直接揭示真空的道理。各位仁者，你們領會了嗎？（停頓良久）說：『皎潔的光輝普照天地，沒有絲毫偏私，一道光明處處相通。』請珍重！

滁州寶林禪院的輝禪師

是丹丘人。年幼時跟隨老師學習，很早就受了具足戒。最初依止講習場所，聽習天臺宗的教義。後來參訪長蘆廣照禪師，心眼通明，於是獲得了印證。

問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』

禪師說：『大海道底。』

僧人說：『為什麼燈燈相續？』

禪師說：『遞相鈍致。』

問：『水出高源，如何解會？』

禪師說：『古今流不竭。』

僧人說：『學人未曉。』

禪師說：『界破青山色。』

僧人說：『海底紅塵生，山頭白浪起。』

禪師說：『淹殺你。』

問：『淺聞深悟尋常事，達磨迷逢意如何？』

禪師說：『頭戴天，腳踏地。』

僧人說：『忽遇三家村裡人，如何祇對？』

禪師說：『憂則共戚。』

【English Translation】 English version: Great majestic light! It enables a single lamp to illuminate the ten directions, and a sliver of moonlight to flow through myriad rivers. It is the root of both ordinary beings and sages, the source of delusion and enlightenment. It can, with the utterance of a single sound, instantly dispel all doubts and confusions; it encompasses the universe and secretly bestows various functions upon all beings. Once the mind's eye is opened, perfect luminosity naturally manifests; wisdom exhausts the depths of the mysterious, and its applications are infinitely diverse. Whether unfolding or retracting, it is all present before us, and nothing is not a wondrous function.

Virtuous ones, I recommend it to you. It can roar like a lion, display the might of an elephant king, remove differing views of discrimination, and clarify the distinct paths of bondage and liberation. It is the ferry across the sea of suffering, holding the precious seal of the Dharma King. The scales are in hand, and the bright mirror is on the stand. It can destroy evil and assist righteousness; it can remove falsehood and preserve truth. It can reveal a state of pure emptiness, reject all evils, and embody the subtle essence. Perfect light is not sought externally, but manifests a single spirit. It opens up the source of all transformations and directly reveals the principle of emptiness. Virtuous ones, do you understand? (A long pause.) Saying: 'The bright light shines impartially on heaven and earth, a single light pervades everywhere.' Treasure this!

Zen Master Hui of Baolin Monastery in Chuzhou

Was a native of Danqiu. He studied with a teacher in his youth and received the full precepts early on. Initially, he relied on lecture halls, listening to and studying the teachings of the Tiantai school. Later, he visited Zen Master Guangzhao of Changlu, and his mind's eye became clear, thus receiving confirmation.

Question: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?'

The Master said: 'The bottom of the Great Sea Road (大海道底).'

Monk: 'Why is the lamp passed on from lamp to lamp (燈燈相續)?'

The Master said: 'Passing on dullness to each other (遞相鈍致).'

Question: 'Water comes from a high source; how should it be understood (水出高源，如何解會)?'

The Master said: 'Flowing inexhaustibly from ancient times to the present (古今流不竭).'

Monk: 'This student does not understand (學人未曉).'

The Master said: 'Breaking the color of the green mountains (界破青山色).'

Monk: 'Red dust arises from the bottom of the sea, and white waves rise on the mountain peaks (海底紅塵生，山頭白浪起).'

The Master said: 'Drowning you (淹殺你).'

Question: 'Hearing shallowly and understanding deeply are common occurrences; what about Bodhidharma encountering delusion (淺聞深悟尋常事，達磨迷逢意如何)?'

The Master said: 'Head wearing the sky, feet treading the earth (頭戴天，腳踏地).'

Monk: 'If suddenly encountering someone from a village of three families, how should one respond (忽遇三家村裡人，如何祇對)?'

The Master said: 'Sharing sorrow in times of grief (憂則共戚).'

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。樂則同歡。

僧曰。若不上來。焉知如是。

師云。不得草草。

問。牛頭未見四祖時如何。

師云。湯瓶。

僧曰。見后如何。

師云。水罐。

僧曰。學人未會。

師云。世情看冷暖。人事逐高低。

問。和尚未見長蘆時如何。

師云。云生古嶠。

僧曰。見后如何。

師云。水出高源。

僧曰。見與未見。相去多少。

師云。水流終到海。云起必為霖。

問。刀山劍樹上成等正覺時如何。

師云。劈腹剜心。

僧曰。和尚何得如此。

師云。心不負人。

上堂云。步步登高。衲僧意氣。心心放下。達士忘懷。意氣不居佛祖之位。忘懷常游悲智之門。有念盡成功。無知方大利。良久。云。瑞草生嘉運。林梅放早春。參。

上堂云。智水瑩清。心珠獨輝。萬象煥然。十方朗照。眼見無影樹子。耳聽沒絃琴調。若是本分衲僧。不覺低頭吟笑。且道笑個什麼。無孔鐵錘。

真州靈巖山志願禪師

問。山間林下。頗稱道人家風。綠水庭邊。還他了事衲子。此猶是無風起浪。不涉波瀾。請師答話。

師云。云橫遠岫。雨滴懸崖。

僧曰。數聲清磬是非外。一個閑

【現代漢語翻譯】 現代漢語譯本： 樂則同歡。 僧人問：『如果不登上高處，怎麼知道是這樣的景象？』 師父說：『不可草率。』 問：『牛頭（Niutou，指牛頭法融禪師）未見四祖（Sizu，指四祖道信禪師）時如何？』 師父說：『湯瓶。』 僧人問：『見后如何？』 師父說：『水罐。』 僧人問：『學人未能領會。』 師父說：『世間人情看冷暖，人情世故逐高低。』 問：『和尚未見長蘆（Changlu，指長蘆寺）時如何？』 師父說：『云生古老的山峰。』 僧人問：『見后如何？』 師父說：『水出高高的源頭。』 僧人問：『見與未見，相差多少？』 師父說：『水流最終到達大海，云起必定化為甘霖。』 問：『在刀山劍樹上成就等正覺（Dengzhengjue，指無上正等正覺）時如何？』 師父說：『劈開腹部，剜出心。』 僧人問：『和尚為何如此？』 師父說：『心不辜負人。』 上堂說法時說：『步步登高，是衲僧（Naseng，指僧人）的意氣；心心放下，是通達之士的忘懷。意氣不居於佛祖的地位，忘懷常游于悲智之門。有念儘可成功，無知方能大利。』停頓片刻，說：『瑞草生長帶來吉祥的運勢，林中的梅花綻放早春的氣息。』參！ 上堂說法時說：『智慧之水清澈明亮，心之珠獨自輝耀。萬象煥然一新，十方朗照光明。眼見無影樹的種子，耳聽沒有琴絃的琴調。若是本分的衲僧，會不自覺地低頭吟笑。』且說笑的是什麼？無孔的鐵錘。 真州靈巖山志願禪師 問：『山間林下，頗有道人家風；綠水庭邊，還是了事的衲子。這猶如無風起浪，不涉波瀾。請師父回答。』 師父說：『云橫亙在遙遠的山峰，雨滴落在懸崖峭壁。』 僧人問：『數聲清磬在是非之外，一個閑人』

【English Translation】 English version: Rejoicing together in happiness. A monk asked: 'If one does not ascend, how would one know such a sight?' The Master said: 'Do not be hasty.' Asked: 'How was Niutou (Ox-Head, referring to Chan Master Farong of Niutou Mountain) before he met the Fourth Patriarch (Sizu, referring to the Fourth Patriarch Daoxin)?' The Master said: 'A hot water pot.' The monk asked: 'How was he after meeting him?' The Master said: 'A water jug.' The monk said: 'This student does not understand.' The Master said: 'Worldly affections watch for coldness and warmth; human affairs follow high and low positions.' Asked: 'How was the Abbot before he saw Changlu (referring to Changlu Monastery)?' The Master said: 'Clouds arise from ancient peaks.' The monk asked: 'How was he after seeing it?' The Master said: 'Water flows from a high source.' The monk asked: 'How much difference is there between seeing and not seeing?' The Master said: 'The flowing water eventually reaches the sea; the rising clouds will surely become rain.' Asked: 'How is it when one attains Samyak-Sambodhi (Dengzhengjue, referring to Anuttara-Samyak-Sambodhi) on a mountain of knives and a forest of swords?' The Master said: 'Splitting open the belly and gouging out the heart.' The monk asked: 'Why is the Abbot like this?' The Master said: 'The heart does not fail people.' In an assembly, the Master said: 'Step by step ascending higher, is the spirit of a Naseng (monk); mind by mind letting go, is the detachment of a wise person. The spirit does not dwell in the position of Buddhas and Patriarchs; detachment constantly wanders in the gate of compassion and wisdom. With thought, everything can be accomplished; without knowledge, there is great benefit.' After a long pause, he said: 'Auspicious grass grows, bringing good fortune; plum blossoms in the forest release the breath of early spring.' Participate! In an assembly, the Master said: 'The water of wisdom is clear and bright; the pearl of the mind shines alone. All phenomena are renewed; the ten directions are illuminated. The eyes see the seeds of a shadowless tree; the ears hear the tune of a stringless zither. If one is a genuine Naseng, one will unconsciously lower one's head and hum with a smile.' And what is the smile about? A hammer without a hole. Chan Master Zhìyuàn of Língyán Mountain in Zhēn Prefecture Asked: 'In the mountains and forests, there is quite a Daoist style; by the green water and courtyard, there are still Naseng who have finished their affairs. This is still like waves rising without wind, not involving the waves. Please, Master, answer.' The Master said: 'Clouds stretch across distant peaks; rain drips from hanging cliffs.' The monk said: 'Several sounds of clear chimes are outside of right and wrong; a leisurely person'

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人天地間。

師云。石人拊掌。木女呵呵。

僧曰。高臥虛堂無別事。任他今日與明朝。

師云。四海晏清王道泰。何須更用苦忉忉。

問。六六三十六。春風動修竹。新斫勿絃琴。請師彈一曲。

師云。不落宮商角徵羽。

僧曰。一聲鳴歷歷。十指起清風。

師云。若不鐘即鑒。還同野舍薪。

僧曰。恁么則不聞聞底事。大眾皆聞。

師云。知音者少。

上堂云。看看。雲山疊疊。同萬卉以青蒼。煙渚依依。共孤舟而闃寂。樓臺聳峻。殿塔交光。法法無私。古今冥貫。正當恁么時。還相委悉么。良久。云。不在低頭。思量難得。參。

上堂云。山家活計無多事。直下分明不用猜。敷座豈容知與見。任他烏免去還來。諸人還委悉么。若委悉得去。心猿罷跳。性海無波。白雲青嶂之內。任運翛然。紫陌紅塵之中。隨緣豁暢。其或未曉根源。切忌尋玄討妙。直饒討得倜儻分明。敢保斯人未徹。且道作么生是未徹。良久。云。任教滄海變。應不對君通。參。

上堂云。霧捲雲收。日上月落。林間幽鳥語呢喃。嶺上樵夫歌間錯。東西南北本來人。咄。莫向外邊生卜度。參。

潭州等覺法思禪師

問。梵王請佛。蓋為群生。安撫請師。

【現代漢語翻譯】 現代漢語譯本 人與天地之間。 師父說：『石人拍手，木女呵呵。』（石人指無情之物，木女比喻沒有慾望的人） 僧人說：『高臥空曠的禪堂沒有什麼別的事，任憑今日過去，明日到來。』 師父說：『四海安定清平，王道昌盛，何須再用苦苦的憂愁呢？』 問：『六六三十六，春風吹動修長的竹子。新砍的沒有琴絃的琴，請師父彈奏一曲。』 師父說：『不落入宮、商、角、徵、羽的音階。』（宮、商、角、徵、羽是中國古代音階的五個音） 僧人說：『一聲鳴叫清脆響亮，十指撥動琴絃，生起清涼的風。』 師父說：『如果不是鐘，就是鏡子；否則就和鄉下簡陋房屋的柴火一樣。』 僧人說：『這樣說來，就是不聞聽那些可以被聽到的事情，而是大眾都能聽到的事情。』 師父說：『知音的人很少。』 上堂說法時說：『看看，雲山重重疊疊，與萬千草木一同呈現青翠蒼茫的顏色；水邊的沙洲依稀可見，與孤單的小船一同顯得寂靜無聲。樓臺高聳挺拔，殿宇寶塔交相輝映。一切法平等無私，古往今來暗中貫通。正當這個時候，還互相瞭解熟悉嗎？』停頓片刻，說：『不在於低頭思量，難以獲得。參！』 上堂說法時說：『山裡人生活簡單沒有什麼特別的事情，直接明白，不用猜測。鋪設的座位豈能容許知與見，任憑烏飛兔走，時間流逝。』（烏指太陽，兔指月亮）『各位還了解熟悉嗎？如果瞭解熟悉了，心猿停止跳動，性海沒有波瀾，在白雲青山之中，任憑自然，逍遙自在；在繁華的都市之中，隨順因緣，豁達開朗。如果還不明白根源，切忌尋找玄妙。即使尋找到非常清楚明白，我敢保證這個人還沒有徹悟。那麼，怎樣才算沒有徹悟呢？』停頓片刻，說：『任憑滄海變為桑田，終究不會對你講通。參！』 上堂說法時說：『霧氣消散，雲朵收攏，太陽升起，月亮落下。林間幽靜的鳥兒發出細語，山嶺上的樵夫歌聲斷斷續續。東西南北本來就是人，咄！不要向外邊產生猜測。參！』 潭州等覺法思禪師 問：『梵天王邀請佛陀，是爲了眾生；安撫邀請師父，是爲了什麼？』

【English Translation】 English version Between man and heaven and earth. The master said, 'The stone man claps his hands, the wooden woman laughs heartily.' (The stone man refers to inanimate objects, and the wooden woman is a metaphor for a person without desires.) The monk said, 'Sleeping peacefully in the empty meditation hall, there is nothing else to do; let today pass and tomorrow come.' The master said, 'The four seas are peaceful and clear, and the kingly way is prosperous; why is there a need for bitter sorrow?' Asked, 'Six times six is thirty-six; the spring breeze moves the slender bamboo. A newly cut zither without strings, please master play a tune.' The master said, 'It does not fall into the musical notes of gong, shang, jue, zhi, and yu.' (Gong, shang, jue, zhi, and yu are the five notes of the ancient Chinese musical scale.) The monk said, 'A single sound rings out clearly; ten fingers pluck the strings, creating a cool breeze.' The master said, 'If it is not a bell, then it is a mirror; otherwise, it is like firewood in a simple country house.' The monk said, 'In that case, it is not hearing those things that can be heard, but the things that everyone can hear.' The master said, 'Few are those who understand the music.' Ascending the hall to preach, he said, 'Look, the clouds and mountains are layered upon layers, together with myriad plants displaying verdant colors; the sandbars by the water are faintly visible, together with the solitary boat appearing silent and still. Towers rise tall and erect, temples and pagodas reflect each other's light. All dharmas are equal and selfless, secretly connected from ancient times to the present. Right at this moment, do you understand each other well?' Pausing for a moment, he said, 'It is not in bowing the head and pondering; it is difficult to obtain. Meditate!' Ascending the hall to preach, he said, 'The mountain dweller's life is simple, with nothing special; be directly clear, without guessing. The laid-out seat cannot accommodate knowledge and views; let the crow fly and the rabbit run, time passes.' (The crow refers to the sun, and the rabbit refers to the moon.) 'Do you all understand well? If you understand well, the mind-monkey stops jumping, the sea of nature has no waves; within the white clouds and green mountains, let it be natural and free; in the bustling city, follow the conditions and be open-minded. If you still do not understand the root source, avoid seeking the mysterious. Even if you find it very clear and distinct, I dare to guarantee that this person has not thoroughly awakened. So, how is it that one has not thoroughly awakened?' Pausing for a moment, he said, 'Let the sea change into mulberry fields, I will ultimately not explain it to you. Meditate!' Ascending the hall to preach, he said, 'The mist dissipates, the clouds gather, the sun rises, the moon sets. The secluded birds in the forest whisper, the woodcutter on the ridge sings intermittently. East, west, north, and south are originally people, bah! Do not generate speculation outwardly. Meditate!' Chan Master Fasi of Dengjue Temple in Tanzhou Asked, 'King Brahma invited the Buddha for the sake of sentient beings; what is the reason for Anfu inviting the master?'

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當爲何事。

師云。月映千江白。云開萬谷明。

僧曰。恁么則一句無私。

師云。古今無異路。達者共同途。

問。如何是佛法大意。

師云。燈籠掛露柱。

僧曰。學人未會。

師云。佛殿對三門。

僧曰。向上更有事也無。

師云。大海若知足。百川應倒流。

師良久云。若也於斯薦得。上無攀仰。下絕己躬。靈光現前。耀騰今古。遇知音而隨緣佛事。在山野而別構清規。亦可竿木隨身。逢場作戲。然雖如是。且道最初一句作么生道。顧大眾云。切忌當頭。

壽州壽春廣慧法岸禪師

問。為　國開堂於此日。師將何法報　君恩。

師云。香菸靄靄。瑞氣飄飄。

僧曰。恁么則達磨舊時花葉。而今信手重拈。

師云。寒山拊掌。拾得呵呵。

僧曰。學人今日小出大遇也。

師云。乞兒見小利。

師云。若論法體。本絕言詮。應用無虧。威光炟赫。英靈上士。相共證明。後學初機。徒勞佇思。雖然如是。事無一向。山僧今日不惜眉毛。與諸人說破。良久。云。人從陳州來。不得許州信。

真州定山真如文彥禪師

上堂云。堤邊柳綠。默演真空。嶺上猿吟。明談法要。若向遮里薦得。

【現代漢語翻譯】 現代漢語譯本 僧：爲了什麼事？ 師父說：月亮映照在千條江河裡，都是一片潔白；雲彩散開，萬道山谷都變得明亮。 僧人說：這樣說來，就是一句沒有私心的話。 師父說：自古至今沒有不同的道路，通達的人走的是同一條路。 問：什麼是佛法的大意？ 師父說：燈籠掛在露柱上。 僧人說：學生不明白。 師父說：佛殿正對著三門。 僧人說：向上還有更重要的事嗎？ 師父說：大海如果知道滿足，百川就應該倒流。 師父沉默了很久，說：如果能在這裡領悟，向上沒有可以攀援的，向下沒有可以捨棄的自身。靈光就在眼前顯現，光耀古今。遇到知音就隨緣做佛事，身處山野就另外建立清規。也可以隨身帶著竹竿木杖，逢場作戲。雖然是這樣，那麼最初一句該怎麼說呢？師父看著大眾說：切記不要當頭錯過。 壽州壽春廣慧法岸禪師 問：爲了國家開堂說法於今日，師父將用什麼佛法來報答君王的恩德？ 師父說：香菸繚繞，吉祥的瑞氣飄揚。 僧人說：這樣說來，就是達磨（Bodhidharma）過去的花葉，如今信手拈來重新使用。 師父說：寒山（Hanshan）拍手稱快，拾得（Shide）呵呵大笑。 僧人說：學生今天真是小有付出，卻得到了大的回報。 師父說：乞丐看到了小小的利益。 師父說：如果談論法的本體，本來就無法用語言表達。應用起來沒有缺失，威嚴的光芒閃耀。英明的修行人，共同來證明。後來的初學者，徒勞地思索。雖然是這樣，事情沒有一成不變的。我今天不惜眉毛，為你們說破。過了一會兒，說：人從陳州來，卻拿不到許州的信。 真州定山真如文彥禪師 上堂說法：堤岸邊的柳樹翠綠，默默地演說著真空的道理；山嶺上的猿猴啼叫，明白地談論著佛法的要義。如果能在這裡領悟到……

【English Translation】 English version Monk: What is it about? The Master said: 'The moon reflects white in a thousand rivers; when the clouds open, ten thousand valleys become bright.' Monk: 'So, it's a sentence without selfishness.' The Master said: 'From ancient times to the present, there is no different path; those who are enlightened share the same way.' Question: 'What is the great meaning of the Buddha-dharma (Buddha's teachings)?' The Master said: 'A lantern hangs on a pillar.' Monk: 'This student does not understand.' The Master said: 'The Buddha hall faces the three gates.' Monk: 'Is there anything more important beyond this?' The Master said: 'If the great sea knew contentment, all rivers should flow backward.' The Master was silent for a long time, then said: 'If you can realize it here, there is nothing to climb up to, and nothing to abandon below. The spiritual light appears before you, shining through the past and present. Meeting a kindred spirit, one performs Buddhist activities according to circumstances; dwelling in the mountains and fields, one establishes separate pure rules. One can also carry a bamboo pole and wooden staff, acting according to the occasion. Although it is so, how should the very first sentence be spoken? Looking at the assembly, the Master said: Be careful not to miss it right in front of you.' Zen Master Fa'an of Guanghui Temple in Shouchun, Shouzhou Question: 'For the sake of the country, you are opening a Dharma hall today. What Dharma will the Master use to repay the Emperor's kindness?' The Master said: 'Fragrant smoke swirls, auspicious aura flutters.' Monk: 'So, it's like Bodhidharma's old flowers and leaves, now casually picked up and used again.' The Master said: 'Hanshan claps his hands in delight, Shide laughs heartily.' Monk: 'This student has made a small offering today but received a great reward.' The Master said: 'A beggar sees a small profit.' The Master said: 'If we discuss the essence of the Dharma, it is originally beyond words. Its application is without deficiency, its majestic light shines brightly. Wise and spiritual individuals, together prove it. Novices, your efforts to contemplate are in vain. Although it is so, things are not always the same. This mountain monk will not spare his eyebrows today and will explain it to you all.' After a long pause, he said: 'A person comes from Chenzhou, but cannot get a letter from Xuzhou.' Zen Master Wenyen of Zhenru Temple on Mount Ding in Zhenzhou Ascending the Dharma hall, he said: 'The willows are green by the embankment, silently expounding the truth of emptiness. The monkeys sing on the mountain ridge, clearly discussing the essentials of the Dharma. If you can realize it here...'

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頭頭圓覺。步步道場。其或未然。且待別時。分明說破。珍重。

荊南府護國紹通禪師

問。如何是和尚家風。

師云。一瓶一缽。

僧曰。向上更有事也無。

師云。有。

僧曰。如何則是。

師云。拄杖子。

僧曰。若不上來。爭知如是。師便打。

僧曰。錯。

師云。僧自口喃喃。

南京法寶德一禪師

問。大眾云臻。請師說法。

師云。諦聽。諦聽。

僧曰。一回聞得一回新。

師云。你作么生會。

僧曰。諦聽。諦聽。

師云。也是殘羹餿飯。

問。如何是睢陽境。

師云。車馬門前有。塵埃堂上無。

僧曰。如何是境中人。

師云。時延三島客。長接五湖僧。

池州乾明禪院寶慧禪師

上堂。拈起袈裟角示眾云。此乃佛佛授手。祖祖相傳。今日更不覆藏。普示諸人。還會么。良久。云。若也未然。且待別時重新說破。

北京天缽重元文惠禪師法嗣

衛州元豐院清滿禪師

姓田氏。滄州鹽山人也。幼而不戲。長以孝聞。母喪出家。剃落稟戒。詣青州元禪師叢席。入室咨參。一日山行。取葉凈手。豁然契悟。投機頌曰。

大奇大

奇。動用還迷。

更問如何。驀口便槌。

山居苦行。絕粒七年。太守錢公請師出世。團練李公崇師道行。奏賜命服。遷化將臨。一日辭眾。弟子請頌。師乃瞬之。趺坐而逝。

問。禪關創辟。祖道重興。千聖靈機。愿師舉唱。

師云。秋觀黃葉落。

僧曰。千聖靈機蒙舉唱。我師關捩意如何。

師云。冬見萬林枯。

僧曰。恁么則木馬嘶時花遍地。泥牛行海云凝。

師云。也須會始得。

問。如何是祖師印。

師云。地靜天寧。

僧曰。如何是心印。師拍膝一下。

僧曰。佛祖心印相去幾何。

師云。言淺理深。

問。如何是衲僧得力處。

師云。月上青天。

僧曰。未審有何憑驗。

師云。莫瞌睡。

師喝云。徒言五位．三要三玄．九帶唯心．韶陽數句。誠謂無途轍中勒成途轍。無名言中強立名言。如是教壞兒孫。發於宗旨。據遮幾個漢。若教山僧見伊。先與敲了牙齒。然後斬為三段。拈起拄杖云。山僧過患更是彌天。卓一下。

上堂。橫按拂子云。要扣玄關。須是有節操。極慷慨。斬得釘。截得鐵。剝剝地漢始得。若是隈刀避箭。碌碌之徒。看即有分。擊禪床。下座。

上堂。

【現代漢語翻譯】 現代漢語譯本： 奇特啊！動用反而更加迷惑。 再問如何是道，當頭就是一棒。 （這位禪師）隱居山林，苦行修煉，斷食七年。太守錢公邀請禪師出山弘法。團練李公崇敬禪師的道行，上奏朝廷賜予禪師命服。在禪師即將圓寂之際，有一天向眾人告別。弟子們請求禪師留下法語（頌）。禪師只是眨了眨眼睛，然後結跏趺坐而逝。 問：禪關（指禪宗的門徑）重新開闢，祖師之道再次興盛，歷代聖人的靈妙玄機，希望禪師能夠開示。 禪師說：秋天觀賞黃葉飄落。 僧人說：歷代聖人的靈妙玄機已經蒙禪師開示，不知禪師的關捩（關鍵）之意如何？ 禪師說：冬天看見萬木凋零。 僧人說：這樣說來，就是木馬嘶鳴之時，鮮花遍地開放；泥牛在海中行走，烏雲凝聚。 禪師說：也必須領會才能得到。 問：如何是祖師印（指祖師心印）？ 禪師說：大地寂靜，天空安寧。 僧人說：如何是心印？禪師拍了一下膝蓋。 僧人說：佛祖的心印相差多少？ 禪師說：言語淺顯，道理深刻。 問：如何是衲僧（指僧人）得力之處？ 禪師說：明月升上青天。 僧人說：不知有何憑證？ 禪師說：不要打瞌睡。 禪師呵斥道：空談五位（禪宗的五位君臣）、三要三玄（曹洞宗的三要三玄）、九帶唯心（華嚴宗的九帶唯心）、韶陽數句（雲門宗的韶陽數句）。實在是無路之處強行開路，無名之境強立名言。這樣只會教壞後輩。從宗旨出發，依仗這些傢伙，如果讓老僧見到他們，先敲掉他們的牙齒，然後斬成三段。禪師拿起拄杖說：老僧的過錯更是彌天大罪。說完，拄杖一擊。 上堂說法，禪師橫著拿著拂子說：想要叩開玄關（指入道之門），必須要有節操，極其慷慨，能夠斬釘截鐵的人才能做到。如果是畏縮躲避的人，平庸之輩，看看熱鬧還可以。說完，擊打禪床，走下法座。 上堂說法。

【English Translation】 English version: How strange! The more it's put into action, the more confusing it becomes. Asking further 'how is it?', a blow comes right away. Living in the mountains, practicing asceticism, abstaining from food for seven years. Prefect Qian invited the master to appear in the world. Commandant Li admired the master's virtuous conduct and memorialized the court to bestow ceremonial robes. As the time of transformation approached, one day he bid farewell to the assembly. The disciples requested a verse (gatha). The master merely blinked, then sat in full lotus posture and passed away. Question: The Zen gate (Chan Guan) is newly opened, the ancestral way is revived, the spiritual mechanisms of a thousand sages, may the master expound them. The master said: In autumn, observe the falling yellow leaves. Monk: The spiritual mechanisms of a thousand sages have been expounded, how is the master's meaning of the linchpin (Guan Lie)? The master said: In winter, see the withering of ten thousand forests. Monk: If so, when the wooden horse neighs, flowers bloom everywhere; when the mud ox walks in the sea, clouds condense. The master said: You must understand to attain it. Question: What is the ancestral teacher's seal (Zu Shi Yin)? The master said: The earth is still, the sky is peaceful. Monk: What is the mind seal (Xin Yin)? The master slapped his knee once. Monk: How far apart are the Buddha's and ancestral teachers' mind seals? The master said: The words are shallow, the principle is profound. Question: What is the place where a mendicant monk (Na Seng) gains strength? The master said: The moon rises in the blue sky. Monk: I don't know what the proof is. The master said: Don't doze off. The master shouted: Vainly speaking of the Five Ranks (Wu Wei, the Five Ranks of Tozan), the Three Essentials and Three Mysteries (San Yao San Xuan, of the Soto school), the Nine Categories of Mind-Only (Jiu Dai Wei Xin, of the Huayan school), and the phrases of Shaoyang (Shao Yang Shu Ju, of the Yunmen school). It is truly forcing a path where there is no path, and establishing names where there are no names. Such teachings will only corrupt descendants. Based on the principles, relying on these fellows, if this old monk were to see them, I would first knock out their teeth, and then cut them into three pieces. The master picked up his staff and said: This old monk's fault is even more immense. He struck the ground once with the staff. Ascending the hall, the master held the whisk horizontally and said: To knock on the mysterious gate (Xuan Guan, the gate to enlightenment), one must have integrity, be extremely generous, and be able to cut through nails and iron. Only then can one be a true person. If one is timid and evasive, a mediocre person, then watching is all they can do. He struck the Zen platform and descended from the seat. Ascending the hall.

---

召大眾云。無異思惟。諦聽。諦聽。昨日寒。今日寒。抖擻精神著力看。著力看。看來看去轉顢頇。要得不顢預。看。參。

上堂云。千家門。萬家戶。貧底貧。富者富。其或未瞥地。三塗不是苦。擊拂一下。

上堂云。人人獨耀。個個極則。祖印如斯。說話非常。有損有益。乃拊掌一下。云。噫。又復引人入荊棘。喝一喝。下座。

上堂云。潭中皓月。嶺上白雲。達磨西來。莫如此說。拈拄杖云。也大奇。拄杖解說不思議。擊香臺。下座。

上堂云。堪作梁者作梁。堪作柱底作柱。伶利衲僧便知落處。驀拈拄杖云。還知遮個堪作什麼。打香臺一下。云。莫道無用處。復打一下。參。

上堂云。看看。堂里木師伯被聖僧打一摑。走去見維那。被維那打兩摑。露柱呵呵笑。打著遮師伯。祖印路見不平。與你雪正。拈拄杖云。來。來。然是聖僧。也須吃棒。擊香臺。下座。

西京善勝真悟禪師

問。進一步則太過。退一步則不及。祇如不進不退時如何。

師云。謝阇梨供養。

僧曰。恁么則萬般施設不如常。

師云。千鄉萬里。

僧曰。未明佛法千般境。悟了心中萬事無。

師云。勿交涉。

上堂云。揚聲止響。不知聲是響根。弄影逃

【現代漢語翻譯】 現代漢語譯本 召集大眾說：『不要胡思亂想。仔細聽，仔細聽。昨天冷，今天也冷。提起精神，著力去看。著力去看。看來看去反而更加糊塗。想要不糊塗，就去看，去參。』

上堂說法：『千家萬戶，窮的窮，富的富。如果還沒有領悟，三塗（地獄、餓鬼、畜生）也不是苦。』用拂塵擊打一下。

上堂說法：『人人獨自閃耀，個個都是極致。祖師的印記就是這樣，說法非常。有損也有益。』於是拍了一下手，說：『唉，又把人引入荊棘叢中。』喝一聲，下座。

上堂說法：『潭中的明月，山嶺上的白雲。達摩（Bodhidharma）西來，不能這樣說。』拿起拄杖說：『真奇怪，拄杖竟然能說不可思議的道理。』擊打香臺，下座。

上堂說法：『能做房梁的就做房梁，能做柱子的就做柱子。聰明的僧人便知道落腳之處。』突然拿起拄杖說：『還知道這個能做什麼嗎？』打香臺一下，說：『不要說沒有用處。』又打一下，『參！』

上堂說法：『看看，堂里的木匠師傅被聖僧打了一巴掌，跑去見維那（Vina，寺院中的管理者），又被維那打了兩巴掌。露柱（寺院中的石柱）呵呵地笑，打著這個木匠師傅。祖印（Dharma seal）路見不平，要為你伸張正義。』拿起拄杖說：『來，來，即使是聖僧，也得捱打。』擊打香臺，下座。

西京善勝真悟禪師

問：進一步就太過，退一步就不足，那麼不進不退時如何？

師父說：『感謝阇梨（Acharya，阿阇梨，意為導師）的供養。』

僧人說：『這樣說來，萬般施設不如平常。』

師父說：『千鄉萬里。』

僧人說：『未明白佛法時，覺得有千般境界；悟了之後，心中萬事皆空。』

師父說：『不相干。』

上堂說法：『揚聲止響，不知道聲音是響的根源。玩弄影子，想要逃避』

【English Translation】 English version He addressed the assembly, saying: 'Do not think differently. Listen carefully. Listen carefully. It was cold yesterday, and it is cold today. Summon your spirit and focus on seeing. Focus on seeing. The more you look, the more muddled you become. If you want to avoid being muddled, look and contemplate.'

Ascending the Dharma hall, he said: 'Thousands of families, tens of thousands of households. The poor are poor, and the rich are rich. If you have not yet glimpsed the truth, the three paths (hell, hungry ghosts, animals) are not necessarily suffering.' He struck with the whisk.

Ascending the Dharma hall, he said: 'Everyone shines uniquely, each is the ultimate. Such is the ancestral seal. The teaching is extraordinary. There is loss and there is gain.' Then he clapped his hands once, saying: 'Alas, again leading people into the thicket of thorns.' He shouted once and descended the seat.

Ascending the Dharma hall, he said: 'The bright moon in the pond, the white clouds on the ridge. Bodhidharma's coming from the West, it cannot be said like this.' He raised his staff, saying: 'How strange, the staff can explain the inconceivable.' He struck the incense table and descended the seat.

Ascending the Dharma hall, he said: 'Those who can be beams should be beams, those who can be pillars should be pillars. Clever monks will know where to settle down.' Suddenly raising his staff, he said: 'Do you know what this can be used for?' He struck the incense table once, saying: 'Don't say it's useless.' He struck it again, 'Contemplate!'

Ascending the Dharma hall, he said: 'Look, the carpenter in the hall was slapped by the holy monk, ran to see the Vina (Vina, administrator in a monastery), and was slapped twice by the Vina. The pillar laughed heartily, hitting the carpenter. The ancestral seal (Dharma seal) sees injustice and will redress it for you.' He raised his staff, saying: 'Come, come, even the holy monk must be beaten.' He struck the incense table and descended the seat.

Zen Master Zhenwu of Shansheng Temple in Western Capital

Asked: 'To advance one step is too much, to retreat one step is insufficient. What about when neither advancing nor retreating?'

The Master said: 'Thank you for the Acharya's (Acharya, meaning teacher) offering.'

The monk said: 'In that case, all kinds of arrangements are not as good as the ordinary.'

The Master said: 'Thousands of villages, tens of thousands of miles.'

The monk said: 'Before understanding the Buddha-dharma, there seem to be thousands of realms; after enlightenment, the mind is empty of all things.'

The Master said: 'Irrelevant.'

Ascending the Dharma hall, he said: 'Raising the voice to stop the echo, not knowing that the voice is the root of the echo. Playing with shadows, wanting to escape'

---

形。不知形為影本。以法問法。不知法本非法。以心傳心。不知心本無心。心本無心。知心如幻。了法非法。知法如夢。心法不實。莫謾追求。夢幻空花。無煩地捉。若到遮里。三世諸佛．一大藏教．祖師言句．天下老和尚路布葛藤。盡使不著。何故。太平本是將軍致。不許將軍見太平。

恩州祖印善丕禪師

問。如何是佛。

師云。通上徹下。

僧曰。如何是法。

師云。徹下通上。

師乃云。通上徹下。徹下通上。迷有千差。悟無兩樣。咄。

廬山賢棲遷禪師法嗣

杭州南山法雨惟鎮禪師

問。如何是法雨境。

師云。竹寺門相併。湖山路接連。

僧曰。如何是境中人。

師云。芳草和花種。修篁帶雨移。

師顧大眾云。還知么。南山嶺頭。白雲丹丹。西湖岸上。綠柳依依。一時驗取。不用針錐。喝一喝。下座。

舒州王屋山崇福燈禪師

上堂云。天不能蓋。地不能載。一室無私。何處不在。大眾。直饒恁么會去。也是鬼弄精魂。怎生說個常在底道理。良久。云。金風昨夜起。遍地是黃花。

上堂。良久。云。一也不成。二也不是。張三作群。李四成隊。上下混成。俱為一塊。直饒龍舒把斷要津。爭柰有傍

【現代漢語翻譯】 現代漢語譯本： 執著于『形』，卻不知『形』只是『影』的副本；以『法』來探究『法』，卻不知『法』的本質並非『法』；以『心』來傳遞『心』，卻不知『心』的本質是『無心』。『心』的本質本就是『無心』，明白『心』如幻象，瞭解『法』並非實有，知曉『法』如夢境。『心』和『法』都不是真實的，不要徒勞地去追求。夢幻和空花，不必費力去捕捉。如果到了這個境界，三世諸佛（過去、現在、未來一切諸佛）、全部的佛教經典、祖師的言語、天下老和尚所說的路數和葛藤，都用不上了。為什麼呢？太平本來是將軍打下來的，但不允許將軍一直看到太平。

恩州祖印善丕禪師

問：什麼是佛？

禪師說：通上徹下。

僧人問：什麼是法？

禪師說：徹下通上。

禪師於是說：通上徹下，徹下通上，迷惑時有千差萬別，覺悟時沒有兩樣。咄！

廬山賢棲遷禪師的法嗣

杭州南山法雨惟鎮禪師

問：什麼是法雨境？

禪師說：竹寺的門彼此相鄰，湖山的道路連線不斷。

僧人問：什麼是境中人？

禪師說：芳香的草和花一起種植，修長的竹子帶著雨水移植。

禪師看著大眾說：還知道嗎？南山的山嶺上，白雲一片片；西湖的岸邊，綠柳依依。一時去驗證，不用針錐。喝一聲！下座。

舒州王屋山崇福燈禪師

上堂開示說：天不能覆蓋，地不能承載，一室之內沒有私心，哪裡不在？大眾！即使這樣領會了，也是鬼在玩弄精魂。怎樣說出一個常在的道理呢？良久，說：金風昨夜吹起，遍地都是黃花。

上堂。良久。說：一也不成，二也不是。張三結成群，李四組成隊。上下混雜，成為一塊。即使龍舒把守住要道，又怎奈何有旁邊的小路呢？ English version: Clinging to 'form', yet not knowing that 'form' is merely a copy of 'shadow'; using 'dharma' to investigate 'dharma', yet not knowing that the essence of 'dharma' is not 'dharma'; using 'mind' to transmit 'mind', yet not knowing that the essence of 'mind' is 'no-mind'. The essence of 'mind' is originally 'no-mind', understanding that 'mind' is like an illusion, realizing that 'dharma' is not real, knowing that 'dharma' is like a dream. 'Mind' and 'dharma' are not substantial, do not vainly pursue them. Dreams and empty flowers, no need to laboriously grasp at them. If you reach this state, the Buddhas of the three times (past, present, and future), the entire Buddhist canon, the words of the patriarchs, the paths and entanglements spoken of by old monks everywhere, are all useless. Why? Peace is originally achieved by the general, but the general is not allowed to constantly see peace.

Zen Master Zuyin Shanpi of Enzhou

Question: What is Buddha (Buddha)?

Master said: Penetrating above and below.

Monk asked: What is Dharma (Dharma)?

Master said: Penetrating below and above.

The Master then said: Penetrating above and below, penetrating below and above, delusion has thousands of differences, enlightenment has no two ways. Hah!

A Dharma heir of Zen Master Xianqi Qian of Mount Lu

Zen Master Weizhen of Fayu Temple on Nanshan Mountain in Hangzhou

Question: What is the realm of Fayu (Dharma Rain)?

Master said: The gates of the bamboo temple are adjacent to each other, and the roads of the lake and mountains are connected.

Monk asked: What is the person in the realm?

Master said: Fragrant grass and flowers are planted together, and slender bamboos are transplanted with rain.

The Master looked at the assembly and said: Do you know? On the ridges of Nanshan (South Mountain), white clouds are in patches; on the banks of West Lake, green willows are swaying. Verify it at once, without needing a needle or awl. Shout! Descend from the seat.

Zen Master Chongfu Deng of Wangwu Mountain in Shuzhou

Ascending the hall, he said: Heaven cannot cover it, earth cannot bear it, there is no selfishness in a room, where is it not? Everyone! Even if you understand it this way, it is still a ghost playing with spirits. How can you speak of a constant principle? After a long silence, he said: The golden wind rose last night, and yellow flowers are everywhere.

Ascending the hall. After a long silence. He said: One is not right, two is not right either. Zhang San forms a group, Li Si forms a team. Above and below are mixed together, becoming one piece. Even if Longshu guards the key pass, what can be done about the side paths?

【English Translation】 English version: Clinging to 'form', yet not knowing that 'form' is merely a copy of 'shadow'; using 'dharma' to investigate 'dharma', yet not knowing that the essence of 'dharma' is not 'dharma'; using 'mind' to transmit 'mind', yet not knowing that the essence of 'mind' is 'no-mind'. The essence of 'mind' is originally 'no-mind', understanding that 'mind' is like an illusion, realizing that 'dharma' is not real, knowing that 'dharma' is like a dream. 'Mind' and 'dharma' are not substantial, do not vainly pursue them. Dreams and empty flowers, no need to laboriously grasp at them. If you reach this state, the Buddhas of the three times (past, present, and future), the entire Buddhist canon, the words of the patriarchs, the paths and entanglements spoken of by old monks everywhere, are all useless. Why? Peace is originally achieved by the general, but the general is not allowed to constantly see peace.

Zen Master Zuyin Shanpi of Enzhou

Question: What is Buddha (Buddha)?

Master said: Penetrating above and below.

Monk asked: What is Dharma (Dharma)?

Master said: Penetrating below and above.

The Master then said: Penetrating above and below, penetrating below and above, delusion has thousands of differences, enlightenment has no two ways. Hah!

A Dharma heir of Zen Master Xianqi Qian of Mount Lu

Zen Master Weizhen of Fayu Temple on Nanshan Mountain in Hangzhou

Question: What is the realm of Fayu (Dharma Rain)?

Master said: The gates of the bamboo temple are adjacent to each other, and the roads of the lake and mountains are connected.

Monk asked: What is the person in the realm?

Master said: Fragrant grass and flowers are planted together, and slender bamboos are transplanted with rain.

The Master looked at the assembly and said: Do you know? On the ridges of Nanshan (South Mountain), white clouds are in patches; on the banks of West Lake, green willows are swaying. Verify it at once, without needing a needle or awl. Shout! Descend from the seat.

Zen Master Chongfu Deng of Wangwu Mountain in Shuzhou

Ascending the hall, he said: Heaven cannot cover it, earth cannot bear it, there is no selfishness in a room, where is it not? Everyone! Even if you understand it this way, it is still a ghost playing with spirits. How can you speak of a constant principle? After a long silence, he said: The golden wind rose last night, and yellow flowers are everywhere.

Ascending the hall. After a long silence. He said: One is not right, two is not right either. Zhang San forms a group, Li Si forms a team. Above and below are mixed together, becoming one piece. Even if Longshu guards the key pass, what can be done about the side paths?

---

不肯底。任是釘觜鐵舌。也須惱裂粉碎。喝一喝。

潭州東明惠遷禪師

初住南源。問。如何是南源境。

師云。五嶺侵霄漢。三株鎖碧煙。

僧曰。如何是境中人。

師云。焚香開卷霞生砌。卷箔冥心月在池。

上堂云。不可以智知。不可以識識。大眾。且道識個什麼。良久。云。露柱是木頭作。珍重。

和州褒禪沖會圓智禪師法嗣

杭州臨安居潤禪師

問。為國開堂於此日。師將何法利人天。

師云。將謂伶利。

僧曰。一炷名香祝　聖恩。

師云。今日事作么生。僧無語。

師云。氣急殺人。

問。清凈本然。偏周沙界。庵內人為什麼不見庵外事。

師云。合恁么。

僧曰。特伸請益。

師云。有甚相孤。

上堂云。大眾但看。從上古聖挑囊負缽。出一叢林。入一保社。若不得個入處。晝夜不捨。參問知識。筑著磕著。忽然瞽地。始知刀是鐵作。一時放下。便乃天臺普請。南嶽遊山。左之右之。不居惑地。諸仁者。古人既恁么會。今人欠少個什麼。良久云。多虛不如少實。

臺州瑞巖子鴻禪師法嗣

臺州佛窟昌國可英禪師

問。如何是佛法大意。

師云。一輪才出

【現代漢語翻譯】 現代漢語譯本： 不肯罷休。就算是鐵嘴銅舌，也必須惱怒到破裂粉碎。喝！

潭州東明惠遷禪師

初到南源時，有人問：『什麼是南源的境界？』

禪師說：『五嶺高聳入雲霄，三株樹木鎖住碧綠的煙霧。』

僧人問：『什麼是境界中的人？』

禪師說：『焚香打開經卷，霞光映照臺階；放下簾子冥思，月亮倒映在池塘中。』

上堂說法時說：『不可以智慧去了解，不可以意識去認識。』大眾，你們說，要認識什麼？良久，說：『露柱是用木頭做的。』珍重！

和州褒禪沖會圓智禪師的法嗣

杭州臨安居潤禪師

有人問：『為國家開設法堂於今日，禪師將用什麼佛法來利益人天？』

禪師說：『還以為你很伶俐。』

僧人說：『一炷名香祝願聖恩。』

禪師說：『今天的事情怎麼樣？』僧人無語。

禪師說：『氣急死人。』

有人問：『清凈的本性本來就是這樣，普遍周遍整個沙界，為什麼庵內的人看不見庵外的事？』

禪師說：『本就應該這樣嗎？』

僧人說：『特來請教。』

禪師說：『有什麼互相辜負的？』

上堂說法時說：『大眾只看，從前的古聖先賢挑著行囊，揹著缽，離開一個叢林，進入一個村社，如果找不到一個入處，就晝夜不捨，參訪請教知識，碰到障礙，忽然在黑暗中摸索，才知道刀是用鐵做的。一時放下，便去天臺山普請勞作，南嶽山遊覽，左左右右，不居住在迷惑的地方。各位仁者，古人既然這樣領會，今人還缺少什麼？』良久，說：『多虛不如少實。』

臺州瑞巖子鴻禪師的法嗣

臺州佛窟昌國可英禪師

有人問：『什麼是佛法的大意？』

禪師說：『一輪太陽才剛升起。』

【English Translation】 English version: Not willing to give up. Even with iron mouths and tongues, one must be angered to the point of breaking and shattering. Ha!

Chan Master Huichian of Dongming in Tanzhou

When he first resided at Nanyuan (South Source), someone asked: 'What is the realm of Nanyuan?'

The Master said: 'Five peaks soar into the sky, three trees lock in the green mist.'

A monk asked: 'What is a person within the realm?'

The Master said: 'Burning incense and opening the scriptures, the rosy clouds reflect on the steps; lowering the blinds and meditating, the moon is reflected in the pond.'

Ascending the hall, he said: 'It cannot be known by wisdom, it cannot be recognized by consciousness.' Great assembly, tell me, what is it that you recognize? After a long pause, he said: 'The pillar is made of wood.' Treasure this!

Successor of Chan Master Chonghui Yuanzhi of Baochan in Hezhou

Chan Master Jurun of Ling'an in Hangzhou

Someone asked: 'Opening the Dharma hall for the country on this day, what Dharma will the Master use to benefit humans and devas?'

The Master said: 'I thought you were clever.'

A monk said: 'A stick of incense is offered to bless the Emperor.'

The Master said: 'How is today's matter?' The monk was speechless.

The Master said: 'Anxiousness can kill a person.'

Someone asked: 'The pure nature is inherently so, pervading all realms. Why can't the person inside the hermitage see the affairs outside the hermitage?'

The Master said: 'Should it be so?'

The monk said: 'I especially come to ask for instruction.'

The Master said: 'What is there to betray each other?'

Ascending the hall, he said: 'Great assembly, just look. The ancient sages of the past carried bags and bowls, leaving one monastery and entering one village. If they could not find an entry point, they would not give up day and night, consulting and questioning teachers, stumbling and bumping, suddenly groping in the dark, only then realizing that the knife is made of iron. At once letting go, they would then go to Tiantai Mountain to work, and tour Nanyue Mountain, going left and right, not dwelling in a place of confusion. All of you, since the ancients understood in this way, what do people today lack?' After a long pause, he said: 'Too much emptiness is not as good as a little reality.'

Successor of Chan Master Zihong of Ruiyan in Taizhou

Chan Master Keying of Foguku Changguo in Taizhou

Someone asked: 'What is the great meaning of the Buddha Dharma?'

The Master said: 'A single wheel has just emerged.'

---

海。萬匯盡沾恩。

僧曰。學人不會。

師云。祇為分明極。翻令所得遲。

問。如何是佛窟境。

師云。春歸一徑巖前秀。雪盡數峰云外寒。

僧曰。如何是境中人。

師云。錫杖夜敲霜嶠月。銅瓶晨漱碧潭煙。

師乃云。春風澹盪。萬物含芳。林間野老謳歌。江上漁人舉棹。巖花列秀。岸柳垂陰。鶯囀喬林。獸鳴幽谷。白雲綻處。千峰而疊疊崔嵬。萬派朝宗。浩渺而波瀾涵月。森羅普現。萬象齊觀。南北東西。交橫互映。重重帝網。百億垂形。海印發光。大千普赴。如斯語話。無不盡知。且道迷身一句作么生道。良久。云。天上忽雷驚宇宙。井底蝦䗫不舉頭。參。

明州岳林寺曇振禪師

上堂。斂衣坐定。云。今日布袋頭開。還有買賣者么。

僧出曰。有。

師云。不作貴。不作賤。作么生酬價。僧無語。

師云。山僧今日失利。

問。寶座既登於此日。箇中消息請宣揚。

師云。颯颯和風。飄飄細雨。

僧曰。言前超有路。句下越毗盧。

師云。也不消得。

問。知師解接無根樹。妙手能挑海底燈。學人上來。請師一接。

師云。堤柳乍開金眼細。嶺梅初綻玉苞香。

僧曰。圓音才剖

【現代漢語翻譯】 現代漢語譯本 海啊，萬物都沐浴在你的恩澤之中。

僧人說：『學人我不明白。』

禪師說：『正因為太過分明，反而使得領悟遲緩。』

問：『什麼是佛窟的境界？』

禪師說：『春天歸來，一條小路在巖石前展現秀色；雪都消融了，幾座山峰在云外顯得清寒。』

僧人說：『什麼是境界中的人？』

禪師說：『錫杖在夜晚敲打著覆蓋霜雪的山脊，映著月光；銅瓶在清晨汲取碧綠水潭的煙霧。』

禪師於是說：『春風和煦，萬物蘊含芬芳。林間的鄉野老翁歌唱，江上的漁人舉起船槳。巖石上的花朵競相展現秀麗，岸邊的柳樹垂下綠蔭。黃鶯在高大的樹林中鳴叫，野獸在幽深的山谷中嘶吼。白雲綻放的地方，千座山峰重重疊疊，高聳巍峨；萬條河流朝著大海奔流，浩瀚無垠，波光瀲滟，倒映著月亮。森羅萬象普遍顯現，各種景像一同呈現。南北東西，交錯縱橫，相互輝映。重重疊疊的帝釋天網，顯現出百億化身。海印三昧（Samudramudra）發出光明，大千世界普遍赴應。像這樣的言語對話，沒有不能完全知曉的。那麼，請問迷失自身的那一句該怎麼說？』良久，禪師說：『天上忽然響起雷霆，震驚宇宙；井底的蝦蟆嚇得不敢抬頭。』參！』

明州岳林寺曇振禪師

上堂說法，整理好衣袍坐定，說：『今天打開布袋，有誰來買賣嗎？』

一個僧人走出來說：『有。』

禪師說：『不抬高價格，也不降低價格，要怎麼還價呢？』僧人無言以對。

禪師說：『山僧我今天虧本了。』

問：『寶座既然在今天登上了，其中的訊息請您宣揚。』

禪師說：『颯颯的和風，飄飄的細雨。』

僧人說：『在言語之前就超越了道路，在語句之下就超越了毗盧遮那佛（Vairocana）。』

禪師說：『也不需要這樣說。』

問：『知道禪師您能接續沒有根的樹木，妙手能挑起海底的燈。學人我上來，請禪師您接續。』

禪師說：『堤岸上的柳樹剛剛展開，金色的眼睛細長；山嶺上的梅花初次綻放，白色的花苞散發清香。』

僧人說：『圓滿的聲音才剛剛開始闡述……』

【English Translation】 English version Oh, sea! All beings are bathed in your grace.

A monk said, 'This student does not understand.'

The Master said, 'Precisely because it is so clear, understanding is delayed.'

Asked, 'What is the realm of the Buddha's cave?'

The Master said, 'Spring returns, a path before the rocks displays beauty; the snow melts away, several peaks beyond the clouds appear cold.'

The monk said, 'What is the person within the realm?'

The Master said, 'The staff knocks against the frosty mountain ridge at night, reflecting the moonlight; the copper bottle rinses in the misty air of the green pool at dawn.'

The Master then said, 'The spring breeze is gentle, all things contain fragrance. The old man in the forest sings, the fisherman on the river raises his oar. The flowers on the rocks display their beauty, the willows on the bank cast shade. The orioles sing in the tall trees, the beasts roar in the secluded valleys. Where the white clouds bloom, a thousand peaks are layered and towering; ten thousand streams flow towards the sea, vast and boundless, the waves reflecting the moon. All phenomena universally appear, all forms are simultaneously observed. North, south, east, and west, crisscross and reflect each other. Layer upon layer of Indra's net, manifesting hundreds of billions of forms. The Samudramudra (海印) emits light, the great thousand worlds universally respond. Such words and conversations, there is nothing that is not fully known. Then, tell me, how is the phrase of losing oneself to be spoken?' After a long silence, the Master said, 'Suddenly thunder startles the universe in the sky; the frog in the well does not raise its head.' Investigate!'

Chan Master Tan Zhen of Yuelin Temple in Mingzhou

Ascending the hall, he arranged his robes and sat down, saying, 'Today the cloth bag is opened, is there anyone who wants to buy or sell?'

A monk came out and said, 'Yes.'

The Master said, 'Not making it expensive, not making it cheap, how will you offer the price?' The monk was speechless.

The Master said, 'This mountain monk has lost money today.'

Asked, 'Since the precious seat has been ascended on this day, please proclaim the message within.'

The Master said, 'The rustling breeze, the fluttering drizzle.'

The monk said, 'Before words, there is a path of transcendence; beneath phrases, one surpasses Vairocana (毗盧遮那佛).'

The Master said, 'There is no need to say it like that.'

Asked, 'Knowing that the Master can graft rootless trees, and with skillful hands can lift the lamp from the bottom of the sea, this student comes forward, please Master graft me.'

The Master said, 'The willows on the bank have just opened, their golden eyes are slender; the plum blossoms on the ridge have just bloomed, their white buds emit fragrance.'

The monk said, 'The perfect sound has just begun to expound...'

---

。大眾沾恩。

師云。伶利人難得。

上堂云。若論此事。不在僧之與俗。男之與女。賢之與愚。貴之與賤。悉皆具足。曾無欠少。良由根有利鈍。見有差殊。向聲色里轉卻。何以知之。豈不見道。名言滯於心首。恒為緣慮之場。實際居於目前。翻成名相之境。且作么生是目前事。還知么。良久云。眼裡無筋一世貧。

汀州開元智潭禪師法嗣

汀州開元宗祐禪師

問。如何是祖師西來意。

師云。扁舟沖雪浪。

僧曰。未審意旨如何。

師云。一葦渡金陵。

師乃云。祖師庭下。水泄不通。佛事門中。風行草偃。於斯見得。暢快平生。擬議思量。千山萬水。

虔州慈雲慶珰禪師法嗣

虔州廣慈道傳禪師

問。如何是梅川境。

師云。金精嶷嶷凌霄漢。梅水滔滔貫巨洋。

僧曰。如何是境中人。

師云。閑庭子賤鳴琴化。百里生民歌復謠。

僧曰。向上宗乘。如何指示。

師云。南斗七。北斗八。

金陵蔣山法泉佛慧禪師法嗣

滁州幽谷壽聖寺祐禪師

問。如何是和尚為人處。

師云。未免拖泥帶水。

僧曰。如何得不拖泥帶水去。

師云。好吃棒。

僧曰。

【現代漢語翻譯】 大眾沾恩。

師云：『伶俐人難得。』

上堂云：『若論此事，不在僧之與俗，男之與女，賢之與愚，貴之與賤，悉皆具足，曾無欠少。良由根有利鈍，見有差殊。向聲色里轉卻。何以知之？豈不見道，名言滯於心首，恒為緣慮之場；實際居於目前，翻成名相之境。且作么生是目前事？還知么？』良久云：『眼裡無筋一世貧。』

汀州開元智潭禪師法嗣

汀州開元宗祐禪師

問：『如何是祖師西來意？（Bodhidharma's intention in coming from the West）』

師云：『扁舟沖雪浪。』

僧曰：『未審意旨如何？』

師云：『一葦渡金陵。』

師乃云：『祖師庭下，水泄不通；佛事門中，風行草偃。於斯見得，暢快平生。擬議思量，千山萬水。』

虔州慈雲慶珰禪師法嗣

虔州廣慈道傳禪師

問：『如何是梅川境？』

師云：『金精嶷嶷凌霄漢，梅水滔滔貫巨洋。』

僧曰：『如何是境中人？』

師云：『閑庭子賤鳴琴化，百里生民歌復謠。』

僧曰：『向上宗乘，如何指示？』

師云：『南斗七，北斗八。』

金陵蔣山法泉佛慧禪師法嗣

滁州幽谷壽聖寺祐禪師

問：『如何是和尚為人處？』

師云：『未免拖泥帶水。』

僧曰：『如何得不拖泥帶水去？』

師云：『好吃棒。』

僧曰：

【English Translation】 May all beings be blessed.

The Master said, 'It's rare to find a clever person.'

In a Dharma talk, the Master said: 'When discussing this matter, it doesn't depend on whether one is a monk or a layperson, male or female, wise or foolish, noble or lowly. Everyone is fully endowed with it, lacking nothing. It's just that faculties are sharp or dull, and views differ. They turn away into the realms of sound and form. How do we know this? Haven't you heard it said that conceptual language lingers in the mind, constantly becoming a field of anxious thought? Actual reality dwells right before our eyes, yet it's transformed into a realm of names and forms. So, what is the matter right before our eyes? Do you know? After a long pause, the Master said, 'Eyes without strength lead to a lifetime of poverty.'

Dharma heir of Zen Master Zhitan of Kaiyuan Monastery in Tingzhou

Zen Master Zongyou of Kaiyuan Monastery in Tingzhou

A monk asked, 'What is Bodhidharma's intention in coming from the West?'

The Master said, 'A small boat braves the snowy waves.'

The monk said, 'I don't understand the meaning.'

The Master said, 'A single reed crosses the Jinling River.'

The Master then said, 'Beneath the Patriarch's (Bodhidharma) courtyard, not a drop of water can leak through. Within the Buddhist affairs, the wind sweeps through the grass. If you see this, you'll be delighted for the rest of your life. To deliberate and ponder is like traveling through thousands of mountains and rivers.'

Dharma heir of Zen Master Qingdang of Ciyun Monastery in Qianzhou

Zen Master Daochuan of Guangci Monastery in Qianzhou

A monk asked, 'What is the realm of Meichuan?'

The Master said, 'The golden essence stands tall, piercing the heavens; the waters of Mei flow vast, penetrating the great ocean.'

The monk said, 'What is the person within the realm?'

The Master said, 'In the peaceful courtyard, Zixia (Zi Jian) plays his lute, transforming the people; for a hundred miles, the people sing and chant.'

The monk said, 'How is the supreme vehicle indicated?'

The Master said, 'The Southern Dipper has seven stars, the Northern Dipper has eight.'

Dharma heir of Zen Master Fahui of Jiangshan Faquan Monastery in Jinling

Zen Master You of Yougu Shousheng Monastery in Chuzhou

A monk asked, 'What is the Master's way of helping people?'

The Master said, 'Inevitably, dragging mud and water.'

The monk said, 'How can one avoid dragging mud and water?'

The Master said, 'Deserves a good beating.'

The monk said:

---

學人有什麼過。師便打。

郢州太平興國法雲禪師

問。如何是祖師西來意。

師云。踏破草鞋。

僧曰。學人未曉。

師云。直下承當。

衢州九峰殊甫禪師

問。靈蛇在手。一任卷舒。寶鑑當軒。是何光境。

師云。一輪皎皎。萬里沾恩。

僧曰。萬丈白雲藏不得。

師云。於你分上得個什麼。

僧曰。休將三寸舌。調弄五湖僧。

師云。山僧罪過。

善果懷演庵主法嗣

潭州玉池光教寺沖儼禪師

問。以心傳心。無說可說。無說即不問。如何是可說。

師云。石筍逢時長。

僧曰。未審意旨如何。

師云。葵花向日開。

問。如何是祖師的的意。

師云。泥牛不吃欄邊草。

僧曰。和尚向何處安身立命。

師云。直向孤峰頂上眠。

廬山歸宗通禪師法嗣

襄州資福廣照素月禪師

問。如何是古佛心。

師云。不著中間。去卻兩頭。

僧曰。如何是和尚的的為人處。

師云。張公吃酒張公醉。

問。如何是佛。

師云。頂后無圓相。

僧曰。未審意旨如何。

師云。和風發嫩蕊。

問。如何是

【現代漢語翻譯】 現代漢語譯本 學人（求道者）有什麼過錯？師父就打他。

郢州太平興國法雲禪師

問：如何是祖師西來意？（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正意圖是什麼？） 師父說：踏破草鞋。（Wearing out straw sandals，走破了腳上的草鞋。） 僧人說：學人（求道者）不明白。 師父說：直下承當。（Directly accept it，當下直接承擔。）

衢州九峰殊甫禪師

問：靈蛇在手，一任卷舒。（A divine snake in hand, allowing it to coil and stretch as it pleases，靈蛇在手，任其捲曲舒展。）寶鑑當軒，是何光境？（A precious mirror hanging high, what is the realm of light?，寶鏡高懸，這是什麼樣的光明境界？） 師父說：一輪皎皎，萬里沾恩。（A bright moon shining, all beings benefit from its grace，一輪明月皎潔，萬里都沐浴在它的恩澤之中。） 僧人說：萬丈白雲藏不得。（Vast white clouds cannot conceal it，萬丈白雲也無法遮蔽。） 師父說：於你分上得個什麼？（What do you gain from this?，在你這裡又能得到什麼呢？） 僧人說：休將三寸舌，調弄五湖僧。（Don't use your three-inch tongue to tease the monks of the five lakes，不要用你這三寸不爛之舌，來戲弄五湖四海的僧人。） 師父說：山僧罪過。（This old monk is at fault，老衲的罪過。）

善果懷演庵主法嗣

潭州玉池光教寺沖儼禪師

問：以心傳心，無說可說。（Mind transmits to mind, there is nothing to say，以心傳心，沒有什麼可以說的。）無說即不問，如何是可說？（If there is nothing to say, then there is no question. What is there to say?，既然無話可說，那就不問了，那麼什麼才是可以說的呢？） 師父說：石筍逢時長。（Stone bamboo shoots grow when the time is right，石筍遇到時機就會生長。） 僧人說：未審意旨如何？（I do not understand the meaning，不知道其中的含義是什麼？） 師父說：葵花向日開。（Sunflowers bloom facing the sun，葵花向著太陽開放。）

問：如何是祖師的的意？（What is the true intention of the Patriarch?，什麼是祖師真正的意圖？） 師父說：泥牛不吃欄邊草。（A clay ox does not eat the grass by the fence，泥做的牛不會吃欄桿邊的草。） 僧人說：和尚向何處安身立命？（Where does the master settle down and establish his life?，和尚您在哪裡安身立命呢？） 師父說：直向孤峰頂上眠。（Directly sleep on the peak of a solitary mountain，直接在孤峰頂上睡覺。）

廬山歸宗通禪師法嗣

襄州資福廣照素月禪師

問：如何是古佛心？（What is the mind of the ancient Buddha?，什麼是古佛的心？） 師父說：不著中間，去卻兩頭。（Do not attach to the middle, remove both ends，不要執著于中間，去掉兩頭。） 僧人說：如何是和尚的的為人處？（What is the master's true way of being?，什麼是和尚您真正的為人處世之道？） 師父說：張公吃酒張公醉。（Zhang Gong drinks wine, Zhang Gong gets drunk，張公喝酒張公醉。）

問：如何是佛？（What is Buddha?，什麼是佛？） 師父說：頂后無圓相。（There is no halo behind the head，頭頂後面沒有光環。） 僧人說：未審意旨如何？（I do not understand the meaning，不知道其中的含義是什麼？） 師父說：和風發嫩蕊。（A gentle breeze brings forth tender buds，和煦的春風催生嬌嫩的花蕊。）

問：如何是……

【English Translation】 English version What fault did the student (seeker of the Way) commit? The master then struck him.

Chan Master Fayun of Taiping Xingguo Monastery in Yingzhou

Question: What is Bodhidharma's intention in coming from the West? (祖師西來意) The master said: Wearing out straw sandals. The monk said: This student (seeker of the Way) does not understand. The master said: Directly accept it.

Chan Master Shufu of Jiufeng in Quzhou

Question: A divine snake in hand, allowing it to coil and stretch as it pleases. (靈蛇在手，一任卷舒) A precious mirror hanging high, what is the realm of light? (寶鑑當軒，是何光境) The master said: A bright moon shining, all beings benefit from its grace. The monk said: Vast white clouds cannot conceal it. The master said: What do you gain from this? The monk said: Don't use your three-inch tongue to tease the monks of the five lakes. The master said: This old monk is at fault.

Dharma heir of Abbot Huaiyan of Shanguo

Chan Master Chongyan of Yuchi Guangjiao Monastery in Tanzhou

Question: Mind transmits to mind, there is nothing to say. (以心傳心，無說可說) If there is nothing to say, then there is no question. What is there to say? The master said: Stone bamboo shoots grow when the time is right. The monk said: I do not understand the meaning. The master said: Sunflowers bloom facing the sun.

Question: What is the true intention of the Patriarch? (祖師的的意) The master said: A clay ox does not eat the grass by the fence. The monk said: Where does the master settle down and establish his life? The master said: Directly sleep on the peak of a solitary mountain.

Dharma heir of Chan Master Tong of Guizong in Lushan

Chan Master Suyue of Zifu Guangzhao Monastery in Xiangzhou

Question: What is the mind of the ancient Buddha? (古佛心) The master said: Do not attach to the middle, remove both ends. The monk said: What is the master's true way of being? The master said: Zhang Gong drinks wine, Zhang Gong gets drunk.

Question: What is Buddha? (佛) The master said: There is no halo behind the head. The monk said: I do not understand the meaning. The master said: A gentle breeze brings forth tender buds.

Question: What is...

---

真常道。

師云。著衣吃飯。

僧曰。學人不會。

師云。真常道。

僧曰。莫謾學人。

師云。想若不識朝官體。祇識皮鞋不識靴。

郢州子陵辯禪師

問。四眾云臻。愿聞法要。

師云。夜雨日晴。

僧曰。意旨如何。

師云。曬。

僧曰。一言才了悟。千古為流通。

師云。也不消得。

廬山同安崇勝禪院慶通禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。燕子不離舊窠。

問。世尊未成佛時如何。

師云。佛。

僧曰。成佛后如何。

師云。佛。

僧曰。畢竟如何。

師云。佛。

江陵福昌禪院信禪師法嗣

安州法興期禪師

問。學人無問。請師不答。

師云。鯨有吞舟騰巨浪。人無訊息過滄溟。

僧曰。恁么則落二落三。

師云。饒君解致千般問。空自言多道轉賒。

建中靖國續燈錄卷第十八 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第十九　　　［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十四世

【現代漢語翻譯】 現代漢語譯本 真常道。

師云：『穿衣吃飯。』

僧曰：『學人不會。』

師云：『真常道。』

僧曰：『莫要欺騙學人。』

師云：『想你若是不認識朝廷官員的體統，只認識皮鞋卻不認識靴子。』

郢州子陵辯禪師

問：『四眾雲集，愿聞佛法要義。』

師云：『夜雨日晴。』

僧曰：『意旨如何？』

師云：『曬。』

僧曰：『一言才了悟，千古為流通。』

師云：『也不需要這樣。』

廬山同安崇勝禪院慶通禪師

問：『師父唱的是哪一家的曲調？宗風傳承自哪一位祖師？』

師云：『燕子不離開舊巢。』

問：『世尊（釋迦牟尼佛）未成佛時如何？』

師云：『佛。』

僧曰：『成佛后如何？』

師云：『佛。』

僧曰：『究竟如何？』

師云：『佛。』

江陵福昌禪院信禪師法嗣

安州法興期禪師

問：『學人沒有問題要問，請師父不要回答。』

師云：『鯨魚有吞舟之能，能掀起巨大的波浪；人如果沒有訊息，就像消失在茫茫大海中。』

僧曰：『這樣說來，就落入了二見三見的窠臼。』

師云：『即使你能夠提出千般問題，也只是徒勞多言，反而離道越來越遠。』

《建中靖國續燈錄》卷第十八 卍新續藏第 78 冊 No. 1556 《建中靖國續燈錄》

《建中靖國續燈錄》卷第十九 ［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十四世

【English Translation】 English version The True Constant Dao (Dao: The Way).

The Master said, 'Wearing clothes and eating rice.'

The monk said, 'This student does not understand.'

The Master said, 'The True Constant Dao.'

The monk said, 'Do not deceive this student.'

The Master said, 'I think if you do not recognize the manners of a court official, you only recognize leather shoes but not boots.'

Chan Master Bian of Ziling in Yingzhou

Asked, 'The four assemblies have gathered; we wish to hear the essential Dharma.'

The Master said, 'Night rain, sunny day.'

The monk said, 'What is the meaning?'

The Master said, 'Dry (in the sun).'

The monk said, 'Once a word is understood, it will circulate for eternity.'

The Master said, 'It is not necessary.'

Chan Master Qingtong of Chong Sheng Chan Monastery in Lushan Tong'an

Asked, 'Whose tune does the Master sing? Whose lineage does the school's style inherit?'

The Master said, 'Swallows do not leave their old nests.'

Asked, 'How was the World-Honored One (Shakyamuni Buddha) before becoming a Buddha?'

The Master said, 'Buddha.'

The monk said, 'How is he after becoming a Buddha?'

The Master said, 'Buddha.'

The monk said, 'What is he ultimately?'

The Master said, 'Buddha.'

Dharma Successor Chan Master Xin of Fuchang Chan Monastery in Jiangling

Chan Master Qi of Faxing in Anzhou

Asked, 'This student has no questions; please Master do not answer.'

The Master said, 'A whale can swallow a boat and stir up huge waves; a person without news disappears into the vast ocean.'

The monk said, 'In that case, it falls into the trap of dualistic or multiple views.'

The Master said, 'Even if you can come up with a thousand questions, it is just empty talk, and the more you say, the further you stray from the Way.'

Continued Records of the Lamp, Jianzhong Jingguo Era, Volume 18 Supplement to the Wan (卍) Tripitaka, Continued, Volume 78, No. 1556, Continued Records of the Lamp, Jianzhong Jingguo Era

Continued Records of the Lamp, Jianzhong Jingguo Era, Volume 19 [Compiled by Song Ming]

Compiled by Wei Bai, the Abbot of Fayun Chan Monastery in Tokyo, Dharma-Transmitting Buddha Country Chan Master (Your Servant)

The Gate of Responding to the Occasion

The Fourteenth Generation of Chan Master Huairang of Nanyue

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廬山東林興龍寺常總照覺禪師法嗣

洪州泐潭山寶峰禪院應干禪師

姓彭氏。袁州萍鄉人也。受具之後。遍歷諸方。晚到照覺禪師法席。屢陳所見。覺未可之。乃示鳥窠吹毛因緣。初不曉解。一日。因事感激。豁然大悟。乃成頌云。

潦倒忘機是鳥窠。西湖湖上控煙蘿。

布毛吹去無多子。鐵眼銅睛不奈何。

覺乃可之。自此推為上首。道行大播。照覺受命東林。師繼法席。

開堂日。上首白槌罷。師直上覷。又直下覷。云。啞。好個訊息。其柰話墮了也。若有人知落處。寶峰出世事畢。其或未然。第二義中通個訊息。

問。一佛出世一花開。如何是一佛出世。

師云。分明看取。

僧曰。如何是一花開。

師云。何處不光輝。

僧曰。牧童歌嶺上。林下道人歡。

師云。禮拜著。

問。向上一路。千聖不傳。和尚從何而得。

師云。碧眼胡僧笑點頭。

僧曰。不從人得去也。

師云。具眼者道。

問。大義開田千萬頃。子孫從此得耕鋤。香嚴五立卓錐地。鍬钁功勞甚處施。

師云。全承渠力。

僧曰。牧童撒手青霄外。水牯無繩得自由。

師云。拽脫你鼻孔。擊碎你髑髏。僧便喝。

【現代漢語翻譯】 現代漢語譯本：

這是廬山東林興龍寺常總照覺禪師的法嗣，洪州泐潭山寶峰禪院的應干禪師。 應干禪師俗姓彭，是袁州萍鄉人。受具足戒后，他遊歷各地參學。晚年時，他來到照覺禪師的座下，多次陳述自己的見解，但照覺禪師並不認可。於是，照覺禪師便向他開示了鳥窠禪師吹毛的因緣。起初，應干禪師並不理解。有一天，因為某件事的觸動，他忽然大悟，於是作了一首偈頌： 『潦倒忘機是鳥窠（指鳥窠禪師），西湖湖上控煙蘿（指西湖的景色）。布毛吹去無多子，鐵眼銅睛不奈何（比喻無法動搖）。』 照覺禪師這才認可了他。從此，應干禪師被推舉為上首。他的道行廣為傳播。後來，照覺禪師奉命前往東林寺，應干禪師便繼承了他的法席。 在開堂說法的那天，上首敲槌完畢后，應干禪師先是向上看，又向下看，然後說：『啞！好一個訊息，可惜話已經說出來了。如果有人知道落腳之處，寶峰禪院開山住持的事情就完成了。如果還沒有人明白，就在第二義中傳遞個訊息。』 有僧人問：『一佛出世，一花開。如何是一佛出世？』 應干禪師說：『分明看取。』（仔細看清楚） 僧人問：『如何是一花開？』 應干禪師說：『何處不光輝？』（哪裡不充滿光明？） 僧人說：『牧童歌嶺上，林下道人歡。』 應干禪師說：『禮拜著。』（禮拜吧） 有僧人問：『向上一路，千聖不傳。和尚從何而得？』 應干禪師說：『碧眼胡僧笑點頭。』（達摩祖師笑著點頭） 僧人說：『不從人得去也。』（不是從別人那裡得到的） 應干禪師說：『具眼者道。』（有眼力的人才能說出這樣的話） 有僧人問：『大義開田千萬頃，子孫從此得耕鋤。香嚴五立卓錐地，鍬钁功勞甚處施？』 應干禪師說：『全承渠力。』（完全是依靠他的力量） 僧人說：『牧童撒手青霄外，水牯無繩得自由。』 應干禪師說：『拽脫你鼻孔，擊碎你髑髏。』（扯掉你的鼻孔，擊碎你的頭顱。）僧人便大喝一聲。

【English Translation】 English version:

This is the Dharma successor of Zen Master Changzong Zhaojue of Xinglong Temple in Lushan Donglin, Zen Master Yinggan of Baofeng Zen Monastery on Letan Mountain in Hongzhou. Zen Master Yinggan, whose lay surname was Peng, was a native of Pingxiang, Yuanzhou. After receiving the full precepts, he traveled to various places to study. In his later years, he came to Zen Master Zhaojue's seat and repeatedly presented his views, but Zen Master Zhaojue did not approve of them. Therefore, Zen Master Zhaojue showed him the cause and condition of Zen Master Niaoke blowing hairs. At first, Zen Master Yinggan did not understand. One day, due to the stimulation of an event, he suddenly had a great enlightenment, and then composed a verse: 'Slovenly and forgetting the machine is Niaoke (referring to Zen Master Niaoke), the West Lake controls the misty vines (referring to the scenery of the West Lake). Blowing away the cloth hairs leaves few offspring, the iron eyes and copper pupils can do nothing about it (a metaphor for being unshakeable).' Only then did Zen Master Zhaojue approve of him. From then on, Zen Master Yinggan was promoted to the head seat. His practice of the Way spread widely. Later, Zen Master Zhaojue was ordered to go to Donglin Temple, and Zen Master Yinggan inherited his Dharma seat. On the day of the opening Dharma talk, after the head seat finished striking the gavel, Zen Master Yinggan first looked up, then looked down, and said: 'Dumb! What a good message, but unfortunately the words have already been spoken. If someone knows where to land, the matter of Baofeng Zen Monastery's founding abbot will be completed. If no one understands yet, then convey a message in the second meaning.' A monk asked: 'One Buddha appears in the world, one flower blooms. What is one Buddha appearing in the world?' Zen Master Yinggan said: 'Clearly see and take.' (Look carefully) The monk asked: 'What is one flower blooming?' Zen Master Yinggan said: 'Where is there no radiance?' (Where is not full of light?) The monk said: 'The shepherd boy sings on the ridge, the Taoist rejoices under the forest.' Zen Master Yinggan said: 'Pay homage.' (Bow down) A monk asked: 'The path upwards, the thousand sages do not transmit. From where did the Abbot obtain it?' Zen Master Yinggan said: 'The blue-eyed barbarian monk smiles and nods.' (Bodhidharma smiles and nods) The monk said: 'It is not obtained from others.' (It is not obtained from others) Zen Master Yinggan said: 'Those with eyes say.' (Only those with eyes can say such things) A monk asked: 'Great righteousness opens up thousands of acres of fields, descendants can cultivate from this. Xiangyan's five establishments are like a pinprick of land, where is the merit of the hoe and mattock applied?' Zen Master Yinggan said: 'Completely relying on his strength.' (Completely relying on his strength) The monk said: 'The shepherd boy lets go outside the blue sky, the water buffalo is free without a rope.' Zen Master Yinggan said: 'Tear off your nostrils, smash your skull.' The monk then shouted loudly.

---

師云。未有眼在。僧又喝。師便打。

問。十方薄伽梵。一路涅槃門。未審路頭在什麼處。

師云。蹈著石頭硬似鐵。

僧曰。還許學人進也無。

師云。點鏑依前落二三。

問。得旨忘言。歸家穩坐。未審到家一句作么生道。

師云。閑看白雲生碧落。靜聽流水過青山。

僧曰。玉見火時光轉潤。蓮華在水葉長干。

師云。更須高著眼。

問。孤貧赫赤。一物俱無。還識渠么。

師云。不識。

僧曰。每日上來下去。為甚不識。

師云。渠無面目。

僧曰。與和尚同參去也。

師云。同參事怎生。

僧曰。學人到遮里卻不會。

師云。直須與么。

問。佛身無為。不墮諸數。那個是真佛。

師云。殺好一問。

僧曰。銅鐵之像且致。今日浴那個佛。

師云。煮炸不爛。

問。金毛踞地。百獸潛蹤。學人上來。乞師指示。

師云。腦裂。

僧曰。學人未曉。

師云。猶自不知休。

僧曰。謝師指示。

師云。大眾笑你。

問。春風𩖼𩖼。春鳥關關。香嚴竹方翠。靈云花未殘。正當恁么時如何。

師云。千峰競秀。萬壑爭流

【現代漢語翻譯】 現代漢語譯本 師父說：『你還沒有開悟。』 僧人又大喝一聲，師父就打了他。

僧人問：『十方諸佛（Dasabala-bhagavan），都通過同一條道路進入涅槃（Nirvana）之門，請問這條道路的入口在哪裡？』

師父說：『踩著的石頭堅硬如鐵。』

僧人說：『還允許學人繼續前進嗎？』

師父說：『箭矢依然如舊地落在二三處。』

僧人問：『領悟了宗旨就忘記言語，回到家就安穩地坐著。請問到家這一句該怎麼說？』

師父說：『悠閒地看著白雲在碧藍的天空中升起，靜靜地聽著流水流過青翠的山巒。』

僧人說：『玉石遇到火光就更加溫潤，蓮花在水中葉子長得挺拔。』

師父說：『更需要看得更高遠。』

僧人問：『非常貧窮，一無所有，還認識他嗎？』

師父說：『不認識。』

僧人說：『每天都上來下去，為什麼不認識？』

師父說：『他沒有面目。』

僧人說：『要和和尚您一同參禪去了。』

師父說：『一同參禪是怎麼個參法？』

僧人說：『學人到了這裡卻不會了。』

師父說：『就應該這樣。』

僧人問：『佛身是無為的，不屬於任何數量。哪個是真佛？』

師父說：『問得好！』

僧人說：『銅鐵的佛像暫且不提，今天給哪個佛洗浴？』

師父說：『煮也煮不爛，炸也炸不爛。』

僧人問：『金毛獅子（Simha）佔據地面，百獸都隱藏軌跡。學人上來，懇請師父指示。』

師父說：『腦裂。』

僧人說：『學人還不明白。』

師父說：『還是不知道停止。』

僧人說：『感謝師父指示。』

師父說：『大家都在笑你。』

僧人問：『春風和煦，春鳥鳴叫，香嚴寺（Xiangyan Temple）的竹子正翠綠，靈雲山（Lingyun Mountain）的花朵還未凋殘。正當這個時候如何？』

師父說：『千座山峰競相秀麗，萬道溪流爭相奔流。』

【English Translation】 English version The master said, 'You have not yet opened your eyes.' The monk then shouted again, and the master struck him.

A monk asked, 'The Dasabala-bhagavan (Tathagatas, Buddhas of the ten directions), all enter the gate of Nirvana (liberation) through the same path. May I ask, where is the entrance to this path?'

The master said, 'The stone you step on is as hard as iron.'

The monk said, 'Is the student allowed to continue advancing?'

The master said, 'The arrow still falls in the same old two or three places.'

A monk asked, 'Having grasped the meaning, one forgets the words; returning home, one sits peacefully. May I ask, how does one express the phrase 'having arrived home'?'

The master said, 'Leisurely watching white clouds rise in the azure sky, quietly listening to the flowing water passing through the green mountains.'

The monk said, 'Jade becomes more lustrous in the light of fire, and the lotus flower in the water grows tall leaves.'

The master said, 'You need to see with a higher perspective.'

A monk asked, 'Utterly impoverished, possessing nothing at all, do you recognize him?'

The master said, 'I do not recognize him.'

The monk said, 'Every day he comes up and down, why do you not recognize him?'

The master said, 'He has no face.'

The monk said, 'I will go and study Zen with you, Master.'

The master said, 'How do you study Zen together?'

The monk said, 'The student arrives here but does not know how.'

The master said, 'It must be exactly like this.'

A monk asked, 'The Buddha's body is non-active and does not fall into any number. Which is the true Buddha?'

The master said, 'A wonderful question!'

The monk said, 'Let's put aside the statues of copper and iron for now. Which Buddha do we bathe today?'

The master said, 'Cannot be broken down by boiling or frying.'

A monk asked, 'The golden-haired lion (Simha) occupies the ground, and all the beasts hide their tracks. The student comes up, begging the master for guidance.'

The master said, 'Brain splits open.'

The monk said, 'The student does not yet understand.'

The master said, 'Still you do not know when to stop.'

The monk said, 'Thank you for the master's guidance.'

The master said, 'Everyone is laughing at you.'

A monk asked, 'The spring breeze is gentle, the spring birds sing, the bamboo at Xiangyan Temple (Xiangyan Temple) is green, and the flowers at Lingyun Mountain (Lingyun Mountain) have not yet faded. What is it like at this very moment?'

The master said, 'A thousand peaks compete in beauty, and ten thousand streams vie in their flow.'

---

。

僧曰。時節既彰。祖意教意如何顯異。

師云。基法師鼻孔。

僧曰。馬駒蹈殺天下人。居士吸盡西江水。

師云。須是具眼。

上堂云。寶峰左源。迥是一天。山長帶雪。路亙漫煙。黃石高峙。云峰擁前。貍奴白牯。清水良田。遠車馬喧雜。任歲月推遷。信知本色住山人。所得幽棲息世緣。

上堂云。天上月圓。地下月半。吞兮吐兮。知君錯算。昨夜清風落太虛。珠璣迸灑蒼崖面。霰雪交飛竟若為。少林從此露風規。咄。

上堂云。金風振野。古佛嘉猷。玉露垂珠。道人活計。溪邊漁父。盡唱無生。嶺上石人。時敲布鼓。殊不知月里麒麟看北斗。楚王城畔水東流。住。住。是什麼。二三四。七八九。拈得鼻孔失卻口。參。

師紹聖三年九月庚子示疾。沐浴淨髮。寫偈云。

鋒铓點的休相許。目病空花徒指注。

六十三年浮世人。蹈翻海岳重歸去。

言畢而逝。

廬山開先華藏禪院廣鑒禪師

諱行瑛。桂州永福縣人。姓毛氏。本州菩提寺受業。懷橘之年。投師出家。采李之年。策試圓具。賦性明敏。學問精到。壯齒遊方。愈益超卓。所至法席。咨道有儀。心契閑師。燈續照覺。一住開先。十更年月。德風既振。緇素欽承。官保

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『時節已經顯明，祖師的意旨和教義如何顯出差異？』 禪師說：『基法師的鼻孔。』（指其獨特之處） 僧人說：『馬駒踐踏殺盡天下人，居士一口吸乾西江水。』（形容氣魄極大） 禪師說：『必須要有眼力才能看清。』（需要有智慧才能理解） 禪師上堂說法：『寶峰的左邊源頭，迥然是另一番天地。山長滿積雪，道路籠罩在茫茫煙霧中。黃色的山石高高聳立，云峰簇擁在前。野貓和白牛悠然自得，清澈的流水滋養著肥沃的田地。遠處車馬喧鬧，任憑歲月流逝。要知道真正安住山林的人，所得的是幽靜的棲息和超脫世俗的因緣。』 禪師上堂說法：『天上的月亮是圓的，地上的月亮卻是半圓。吞吐之間，我知道你們都算錯了。昨夜清風吹落，灑落太虛，如同珠璣迸射在蒼老的山崖上。霰雪交加紛飛，究竟是爲了什麼？少林寺從此顯露出它的風範和規矩。咄！（表示呵斥或驚歎）』 禪師上堂說法：『金風吹拂原野，是古佛美好的教誨。玉露垂滴如珠，是修行人的生活。溪邊的漁夫，都在吟唱無生之理。山嶺上的石人，時常敲打著布做的鼓。殊不知月亮里的麒麟在看北斗星，楚王城邊的水向東流。住！住！這是什麼？二三四，七八九。拈起鼻孔卻失去了口。參！（參禪）』 禪師在紹聖三年九月庚子日感到身體不適，沐浴淨髮后，寫下偈語： 『鋒芒畢露的，不要輕易認可，眼睛有病看到空花，徒勞地指指點點。 六十三年漂浮在世間，翻身躍起，超越山海，重新歸去。 說完就去世了。 廬山開先華藏禪院廣鑒禪師 法名行瑛（Xingying），桂州永福縣人，姓毛。在本州菩提寺開始學習。在懷橘的年齡（指幼年），投師出家。在采李的年齡（指青年），通過策試，圓滿具足戒。天性聰敏，學問精深。壯年時遊歷四方，更加超凡脫俗。所到的寺院，都以禮儀請教。心意相契于閑師，燈火相續于照覺禪師。在開先寺住了十年之久。德行遠播，僧俗都欽佩敬仰，官府也加以保護。

【English Translation】 English version: A monk asked: 'Now that the season is clear, how are the Patriarch's intent and the teaching's intent shown to be different?' The Master said: 'The nostrils of Dharma Master Ji.' (referring to their uniqueness) The monk said: 'A colt tramples and kills all the people in the world; a layman drinks up all the water of the West River.' (describing great boldness) The Master said: 'You must have eyes to see clearly.' (one needs wisdom to understand) The Master ascended the hall and said: 'The left source of Bao Peak is a different world altogether. The mountain is long and covered with snow, the road stretches through the misty haze. Yellow rocks stand tall, cloud peaks cluster in front. Wild cats and white cows are at ease, clear water nourishes fertile fields. In the distance, carriages and horses are noisy, letting the years pass by. Truly knowing the person who dwells in the mountains in their original state, what they gain is a secluded dwelling and detachment from worldly affairs.' The Master ascended the hall and said: 'The moon in the sky is round, but the moon on the ground is half-round. Swallowing and spitting, I know you've all miscalculated. Last night, a clear breeze fell into the great void, like pearls scattering on the face of the ancient cliffs. Sleet and snow fly together, what is it all for? From this point on, Shaolin reveals its style and rules. Tut! (expressing rebuke or amazement)' The Master ascended the hall and said: 'The golden wind shakes the fields, it is the ancient Buddha's excellent teachings. Jade dew drips like pearls, it is the livelihood of the Taoist. The fishermen by the stream are all singing of the principle of no-birth. The stone man on the ridge is constantly beating a cloth drum. Little do they know that the Qilin in the moon is watching the Big Dipper, and the water beside the city of Chu flows eastward. Stop! Stop! What is this? Two, three, four, seven, eight, nine. Picking up the nostrils but losing the mouth. Investigate! (meditate)' In the Gengzi day of the ninth month of the third year of Shaosheng, the Master felt ill. After bathing and cleansing his hair, he wrote a verse: 'Do not easily approve of sharp edges and exposed points, seeing empty flowers due to eye disease is a futile pointing. Sixty-three years floating in the world, leaping up, surpassing mountains and seas, returning anew.' After speaking, he passed away. Guangjian (Vast Mirror) Zen Master of Kaixian (Opening First) Huazang (Flower Treasury) Zen Monastery on Mount Lu His Dharma name was Xingying (Action Hero), a native of Yongfu County, Guizhou, with the surname Mao. He began his studies at the Bodhi Monastery in his native prefecture. At the age of 'cherishing oranges' (childhood), he left home to become a monk. At the age of 'picking plums' (youth), he passed the policy examination and fully received the precepts. He was naturally intelligent and deeply learned. In his prime, he traveled far and wide, becoming even more extraordinary. At the monasteries he visited, he respectfully sought guidance. His mind resonated with Idle Master, and his lamp continued with Zhao Jue (Illuminating Awareness) Zen Master. He resided at Kaixian Monastery for ten years. His virtuous influence spread far and wide, and both monks and laypeople admired and respected him, and the government protected him.

---

李侯特奏章服．師號。

開堂日。上首白槌罷。師顧視云。會么。八臂那吒鑄鐵券。須彌頂上運金槌。若也不會。華藏世界久萃驪龍。幸遇風雷。何妨奮躍。

時有僧問。法筵大啟。使旆光臨。祖意西來。請師舉唱。

師云。擁扇仁風蘇萬物。隨車甘雨灑千山。

僧曰。瀑流生瑞氣。漱玉起清風。

師云。最好書為清浮國。更堪𦘕作太平圖。

問。香菸起處。大眾云臻。向上宗乘。請師指示。

師云。南山云。北山雨。

僧曰。一句無私。

師云。堪笑亭前紅莧菜。年年生葉不生花。

僧曰。煙雲出幽谷。日月耀乾坤。

師云。多遮兩句。

僧曰。和尚又作么生。

師云。退身有分。

僧曰。何得龍頭蛇尾。

師云。饒人非弱。

問。如何是道。

師云。良田萬頃。

僧曰。不會。

師云。春不耕。秋無望。

問。如何是祖師西來意。

師云。君山點破洞庭心。

僧曰。意旨如何。

師云。白浪四邊繞。紅塵何處來。

問。少林面壁。意旨如何。

師云。入定。

僧曰。孤負古人。

師云。罕遇知音。

問。古鏡未磨時如何。

【現代漢語翻譯】 現代漢語譯本： 李侯（姓李的官員）特地進獻了奏章和官服，並授予了『師』（老師）的稱號。 開堂說法之日，上座的僧人敲槌完畢。老師環顧四周，問道：『領會了嗎？八臂那吒（佛教護法神）都得持有鐵券（免死金牌），須彌山（佛教中的聖山）頂上運轉著金槌。如果還不領會，華藏世界（佛教宇宙觀中的世界）的驪龍（黑龍）已經聚集很久了。幸好遇到了風雷，為何不奮力躍起呢？』 當時有僧人問道：『法筵（佛法盛會）盛大開啟，使者的旌旗光臨。祖師西來（達摩祖師從印度來到中國）的真意，請老師開示。』 老師說：『仁慈的風扇動，滋潤萬物復甦；甘甜的雨隨著車駕，灑遍千山萬壑。』 僧人說：『瀑布飛流產生祥瑞之氣，漱玉（瀑布的聲音）帶來清新的風。』 老師說：『最好將此情景書寫成清平之國，更可以繪製成太平盛世的圖畫。』 僧人問：『香菸升起的地方，大眾雲集而來。向上追尋的宗乘（佛法），請老師指示。』 老師說：『南山飄著云，北山下著雨。』 僧人說：『一句沒有私心雜念的話。』 老師說：『真可笑亭子前的紅莧菜，年年生葉子卻不開花。』 僧人說：『煙雲從幽深的山谷中升起，日月照耀著天地。』 老師說：『說多了這兩句。』 僧人說：『和尚您又怎麼說呢？』 老師說：『退身有我的本分。』 僧人說：『怎麼像龍頭蛇尾一樣呢？』 老師說：『饒恕別人不是軟弱。』 僧人問：『什麼是道？』 老師說：『良田萬頃。』 僧人說：『不明白。』 老師說：『春天不耕種，秋天就沒有希望。』 僧人問：『什麼是祖師西來意（達摩祖師從印度來到中國的真正目的）？』 老師說：『君山（山名）點破了洞庭湖（湖名）的中心。』 僧人說：『其中的意思是什麼？』 老師說：『白色的浪花四面環繞，紅塵（世俗）從哪裡來？』 僧人問：『少林寺面壁（達摩祖師在少林寺面壁九年）的意義是什麼？』 老師說：『入定。』 僧人說：『辜負了古人。』 老師說：『難得遇到知音。』 僧人問：『古鏡未曾打磨時是什麼樣子？』

【English Translation】 English version: Lord Li specially presented a memorial and official robes, and bestowed the title of 'Master'. On the day of opening the Dharma hall, the leading monk finished striking the gavel. The Master looked around and asked, 'Do you understand? Eight-armed Nata (a Buddhist protector deity) must hold an iron certificate (a pardon), and a golden mallet operates on the summit of Mount Sumeru (the sacred mountain in Buddhism). If you still don't understand, the Black Dragons of the Avatamsaka World (a world in Buddhist cosmology) have gathered for a long time. Fortunately, encountering wind and thunder, why not leap up vigorously?' At that time, a monk asked, 'The Dharma assembly is grandly opened, and the envoy's banners have arrived. The meaning of the Patriarch's coming from the West (Bodhidharma's arrival in China), please Master reveal it.' The Master said, 'The benevolent wind of the fan revives all things; the sweet rain follows the carriage, sprinkling over thousands of mountains.' The monk said, 'The waterfall generates auspicious energy, and the sound of cascading water brings a refreshing breeze.' The Master said, 'It is best to write this scene as a country of peace and tranquility, and it can also be painted as a picture of a prosperous age.' The monk asked, 'Where the incense rises, the masses gather. The supreme vehicle (Dharma) that we seek upwards, please Master instruct.' The Master said, 'Clouds over the South Mountain, rain over the North Mountain.' The monk said, 'A word without selfish thoughts.' The Master said, 'It's laughable that the red amaranth in front of the pavilion grows leaves every year but does not bloom.' The monk said, 'Smoke and clouds rise from the secluded valley, and the sun and moon illuminate the universe.' The Master said, 'Too much said in these two sentences.' The monk said, 'What does the Master say then?' The Master said, 'Retreating has its place.' The monk said, 'How can it be like a dragon's head and a snake's tail?' The Master said, 'Forgiving others is not weakness.' The monk asked, 'What is the Dao?' The Master said, 'Ten thousand acres of fertile land.' The monk said, 'I don't understand.' The Master said, 'If you don't plow in spring, there is no hope in autumn.' The monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true purpose in coming to China)?' The Master said, 'Mount Jun (mountain name) pierces the heart of Dongting Lake (lake name).' The monk said, 'What is the meaning of this?' The Master said, 'White waves surround all sides, where does the red dust (worldliness) come from?' The monk asked, 'What is the meaning of facing the wall at Shaolin (Bodhidharma facing the wall for nine years at Shaolin Temple)?' The Master said, 'Entering Samadhi (meditative state).' The monk said, 'Failing the ancients.' The Master said, 'Rarely meeting a kindred spirit.' The monk asked, 'What is the appearance of an ancient mirror before it is polished?'

---

師云。古鏡。

僧曰。磨后如何。

師云。古鏡。

僧曰。謝師指示。

師云。三十年後。

問。法輪工已畢。推轉意如何。

師云。活鱍鱍地。

僧曰。法不孤起。仗境方生。

師云。有意氣時添意氣。不風流處也風流。僧𦘕一圓相。

師云。爭柰諸聖眼何。

問。有人問我解何宗。拈起拂子劈口打。意旨如何。

師云。糊猻入布袋。鐵箸擊烏龜。

僧曰。不睹雲中雁。爭知沙塞寒。

師云。千眼大悲觀不得。無言童子暗嗟噓。

僧曰。為什麼如此。

師云。只為如此。

師云。談玄說妙。譬如𦘕餅充飢。入聖超凡。大似飛蛾赴火。一向無事。敗種蕉芽。更若馳求。水中捉月。乃以拂子拂一拂。云。適來許多見解。拂卻了也。作么生是諸人透脫一句。良久。云。鐵牛不吃欄邊草。直上須彌頂上眠。擊禪床。下座。

上堂云。和風習習。白日遲遲。山花灼灼。澗草離離。紫燕雙飛大野。黃鶯對語高枝。衲僧到此如凝滯。無限春光付與誰。咄。

上堂。喝一喝。云。三月春過強半。溪山雨散云飛。庭花自開自落。梁燕雙飛雙歸。復云。木中有火。不鉆不出。砂中有金。不淘不得。心中有道。不學

【現代漢語翻譯】 現代漢語譯本 師父說：『古鏡。』 僧人問：『磨光之後如何？』 師父說：『古鏡。』 僧人說：『感謝師父指示。』 師父說：『三十年後。』 有人問：『法輪（Dharmacakra，佛法之輪）的製造已經完成，推動它運轉的意義是什麼？』 師父說：『活潑潑地。』 僧人說：『法不孤起，仗境方生。』（Dharma does not arise in isolation, it depends on circumstances to arise.） 師父說：『有意氣時添意氣，不風流處也風流。』僧人畫了一個圓相（圓圈，象徵圓滿）。 師父說：『怎奈諸聖眼何？』（諸聖如何看待？） 有人問：『如果有人問我理解什麼宗派，我拿起拂塵就打，意旨如何？』 師父說：『猢猻（húsūn，猴子）入布袋，鐵箸（tiězhù，鐵筷子）擊烏龜。』 僧人說：『不睹雲中雁，爭知沙塞寒。』 師父說：『千眼大悲觀不得，無言童子暗嗟噓。』（即使是千眼大悲觀世音菩薩也無法完全看透，無言的童子也在暗自嘆息。） 僧人問：『為什麼如此？』 師父說：『只為如此。』 師父說：『談玄說妙，譬如畫餅充飢；入聖超凡，大似飛蛾赴火。一向無事，敗種蕉芽；更若馳求，水中捉月。』於是拿起拂塵拂了一下，說：『剛才許多見解，拂卻了也。作么生是諸人透脫一句？』良久，說：『鐵牛不吃欄邊草，直上須彌頂上眠。』擊禪床，下座。 上堂說法，說：『和風習習，白日遲遲。山花灼灼，澗草離離。紫燕雙飛大野，黃鶯對語高枝。衲僧到此如凝滯，無限春光付與誰？咄。』 上堂說法，喝一聲，說：『三月春過強半，溪山雨散云飛。庭花自開自落，梁燕雙飛雙歸。』又說：『木中有火，不鉆不出；砂中有金，不淘不得；心中有道，不學。』

【English Translation】 English version The Master said: 'An ancient mirror.' The monk asked: 'What about after it's polished?' The Master said: 'An ancient mirror.' The monk said: 'Thank you for the instruction, Master.' The Master said: 'Thirty years from now.' Someone asked: 'The construction of the Dharma wheel (Dharmacakra, Wheel of Dharma) is complete. What is the meaning of setting it in motion?' The Master said: 'Vibrantly alive.' The monk said: 'Dharma does not arise in isolation, it depends on circumstances to arise.' The Master said: 'When there is spirit, add spirit; even in an unromantic place, there is romance.' The monk drew a circle (a complete circle, symbolizing perfection). The Master said: 'What about the eyes of all the sages?' Someone asked: 'If someone asks me what sect I understand, I raise my whisk and strike them. What is the meaning of this?' The Master said: 'A monkey (húsūn, monkey) enters a bag; iron chopsticks (tiězhù, iron chopsticks) strike a turtle.' The monk said: 'Without seeing the geese in the clouds, how can one know the cold of the desert border?' The Master said: 'Even the Thousand-Eyed Great Compassionate One cannot fully perceive it; the speechless child sighs in secret.' The monk asked: 'Why is it like this?' The Master said: 'Just because it is like this.' The Master said: 'Discussing the mysterious and explaining the wonderful is like drawing a cake to satisfy hunger; entering sainthood and transcending the ordinary is like a moth flying into a flame. Always being without incident is like a spoiled banana sprout; further seeking is like trying to catch the moon in the water.' Then he picked up his whisk and flicked it, saying: 'All the views just now, I have brushed them away. What is a phrase for you all to break through?' After a long silence, he said: 'The iron ox does not eat the grass by the fence; it goes straight to the summit of Mount Sumeru to sleep.' He struck the Zen meditation platform and descended from his seat. Ascending the hall to preach, he said: 'The gentle breeze is soft, the white day is slow. The mountain flowers are bright, the stream grasses are lush. Purple swallows fly in pairs across the vast fields, yellow orioles converse on high branches. Monks arriving here are like frozen stagnation; to whom shall I entrust this boundless spring scenery? Tut!' Ascending the hall to preach, he shouted once, saying: 'More than half of the third month of spring has passed; the streams and mountains are scattered with rain, and the clouds fly away. The courtyard flowers open and fall on their own; the swallows on the beams fly and return in pairs.' He also said: 'There is fire in the wood, but it will not come out unless you drill; there is gold in the sand, but you will not get it unless you pan; there is the Way in the heart, but you will not learn it.'

---

不悟。遊方行腳。喚作道人。還曾悟道么。良久。云。白日莫空過。青春不再來。

上堂云。彎石鞏弓。架興化箭。運那羅延力。定爍迦羅眼。不射大雄虎。不射藥山鹿。不射云巖師子。不射象骨獼猴。且道射個什麼。良久。云。放過一著。

上堂云。水不洗水。金不博金。獨露一心。撥開萬象。大教幾張拭不凈故紙。從上古佛一隊多知解阿師。自茲截斷眾流。更不百城遊歷。還有與么衲僧么。良久。云。點即不到。

上堂云。有人說得一丈。一寸也行不得。有一人行得一丈。一寸也說不得。有一人說得行得。有一人說不得行不得。此四人中。華藏欲覓一人為師。明眼衲僧試請揀看。

上堂云。登山須到頂。入海須到底。學道須到佛祖道不得處。若不如是。儘是依草附木底精靈。吃野狐㖒唾底鬼子。華藏恁么道。譬如良藥。然則苦口。且要治疾。阿㖿㖿。

上堂云。一錘便成。猶為鈍鐵。千割不斷。豈是神鋒。良馬尚不待鞭影而行。上士又何假言詮而曉悟。靈龜已涉周遮。問答一場狼藉。擊禪床一下。

廬山萬杉禪院紹慈禪師

俗姓趙氏。桂州人也。十八受具。十九遊方。參總禪師。因侍立次。問。世尊付金襕外。別傳何物。總舉起拂子。

師云。畢竟作么生。總

以拂子驀口打。師擬開口。總又打。師自此有省。遂奪拂子便禮拜。

總云。汝見何道理便禮拜。

師云。拂子屬某甲了。

總云。三十年老將。今日被小卒折倒。自此玄風大振。惟為東林上首。

開堂日。上首白槌罷。師顧視左右云。若向遮里明得去。麗水一星金。流沙混不得。其或未然。向沙水不分處置將問來。

問。明主恩光重。賢侯惠澤深。既登師子座。愿振海潮音。

師云。木馬已嘶秋草露。鐵牛還吼暮山云。

僧曰。恁么則袖裡神錘光燦爛。八方擊處響如雷。

師云。神錘在什麼處。

僧舉拳云。分明在目前。

師云。只恐不是玉。是玉也大奇。

問。然香祝　聖人皆委。擊鼓談玄意若何。

師云。一音才剖露。萬法自齊彰。

僧曰。若然者。山河並大地。寶印在其中。

師云。打開戶牖通千界。百億毗盧處處分。

僧曰。箇中千聖眼。特地好乾坤。

師云。到頭通一路。始見本來人。

問。解接無根樹。能挑海底燈。意旨如何。

師云。特地光輝。

僧曰。兔角點開千聖眼。龜毛拂盡九衢塵。

師云。寒山拊掌。

僧曰。好手手中呈好手。紅心心裡射紅心。

【現代漢語翻譯】 現代漢語譯本 （總禪師）用拂子猛擊（他的）嘴。這位禪師想要開口說話，總禪師又打了他。這位禪師從此有所領悟，於是奪過拂子便禮拜。

總禪師問：『你見到了什麼道理便禮拜？』

這位禪師說：『拂子屬於我了。』

總禪師說：『三十年的老將，今天被小卒打倒。』從此玄風大振。這位禪師成為東林寺的首座。

開堂那天，上首敲槌完畢。這位禪師環顧左右說：『若向這裡明瞭得去，麗水的一星金，流沙也混淆不得。如果未能明瞭，就向這沙水不分之處提問。』

有僧人問：『明主的恩光深重，賢侯的恩惠深厚。既然登上師子座，愿您振動海潮般的佛音。』

這位禪師說：『木馬已經嘶鳴在秋天的露水中，鐵牛還在暮色中的山間雲霧里吼叫。』

僧人說：『如此說來，袖子里的神錘光芒燦爛，在任何地方敲擊都響徹如雷。』

這位禪師說：『神錘在什麼地方？』

僧人舉起拳頭說：『分明就在眼前。』

這位禪師說：『只恐怕不是玉，即使是玉也很稀奇。』

有僧人問：『點燃香祝（禱）聖人，大家都明白。擊鼓談論玄理，意義如何？』

這位禪師說：『一音才剖析顯露，萬法自然一齊彰顯。』

僧人說：『如果這樣，山河以及大地，寶印就在其中。』

這位禪師說：『打開窗戶，通向千界，百億毗盧（Vairocana，佛名）處處分身。』

僧人說：『其中有千聖的眼睛，特別美好的乾坤。』

這位禪師說：『到頭來通向一條路，才見到本來的面目。』

有僧人問：『能接無根之樹，能挑海底之燈，意旨如何？』

這位禪師說：『特別的光輝。』

僧人說：『用兔角點開千聖的眼睛，用龜毛拂去九衢（四通八達的道路）的塵埃。』

這位禪師說：『寒山（Hanshan，唐代詩人）拍手稱讚。』

僧人說：『好手在手中呈現好手，紅心在心裡射中紅心。』

【English Translation】 English version (Chan Master Zong) abruptly struck (him) on the mouth with a whisk. The Chan master attempted to speak, but Zong struck him again. From this, the Chan master had an awakening, and then snatched the whisk and bowed in reverence.

Chan Master Zong asked: 'What principle did you see that made you bow?'

The Chan master said: 'The whisk belongs to me now.'

Chan Master Zong said: 'A veteran of thirty years, today has been defeated by a mere soldier.' From this, the Zen spirit greatly flourished. This Chan master became the head seat of Donglin Temple.

On the day of the opening ceremony, after the head seat finished striking the gavel, the Chan master looked around and said: 'If you can understand this, the single star of gold from Lishui cannot be mixed with quicksand. If you have not understood, bring your questions from this place where sand and water are indistinguishable.'

A monk asked: 'The grace of the enlightened ruler is profound, the benevolence of the virtuous lord is deep. Now that you have ascended the lion's seat, may you vibrate the sound of the ocean tide.'

The Chan master said: 'The wooden horse already neighs in the autumn dew, the iron ox still roars in the evening mountain clouds.'

The monk said: 'In that case, the divine hammer in your sleeve shines brilliantly, striking in all directions with a thunderous sound.'

The Chan master said: 'Where is the divine hammer?'

The monk raised his fist and said: 'It is clearly right before your eyes.'

The Chan master said: 'I fear it is not jade; even if it is jade, it is still extraordinary.'

A monk asked: 'Burning incense to bless (the) sages is universally understood. What is the meaning of striking the drum and discussing the profound?'

The Chan master said: 'As soon as one sound is revealed, all dharmas naturally manifest together.'

The monk said: 'If that is so, the mountains and rivers, along with the great earth, the precious seal is within them.'

The Chan master said: 'Open the windows and doors, connecting to a thousand worlds; hundreds of billions of Vairocana (佛名) manifest everywhere.'

The monk said: 'Within this, there are the eyes of a thousand sages, a particularly wonderful universe.'

The Chan master said: 'In the end, it leads to one path; only then do you see the original person.'

A monk asked: 'Able to graft a rootless tree, able to lift a lamp from the bottom of the sea, what is the meaning?'

The Chan master said: 'Extraordinary radiance.'

The monk said: 'Use a rabbit's horn to open the eyes of a thousand sages, use a tortoise's hair to sweep away the dust of the nine thoroughfares (四通八達的道路).'

The Chan master said: 'Hanshan (唐代詩人) claps his hands in praise.'

The monk said: 'A good hand presents a good hand, a red heart shoots a red heart.'

---

師云。阇梨還接得也未。

僧曰。蓮社老師親得旨。人間天上盡蒙恩。

師云。蹉卻話頭。

問。朱明方啟候。衲子又安居。未審九旬之內如何履踐。

師云。松筠有高節。

僧曰。恁么則清音長不盡。洗卻眼中塵。

師云。還因霜雪后。始見歲寒姿。

僧曰。靈苗有地人皆委。鐵眼無私莫點玄。

師云。須知向上路。不許夜行人。

僧曰。忽遇傾湫倒岳底又作么生。

師云。鞔空鐵網。誰敢出頭。

問。千聖共傳無底缽。曹溪路上許誰同。如何是無底缽。

師云。千人趒不出。

僧曰。萬里游滄海。忻逢倒岳波。

師云。不是弄潮人。

問。祖師心印。狀似鐵牛之機。正當恁么時。印即是。不印即是。

師云。看取爐中鐵彈子。

僧曰。忽然打破又作么生。

師云。須知痛癢。

僧曰。今日得遇和尚。

師云。語脈里轉卻。

上堂云。先行不到。若順彌立乎巨川。末後太過。猶猛士發乎狂矢。或高或下。未有準繩。以是還非。遭人點撿。且道如何得相應去。良久云。紅爐𦦨里重添火。炟赫金剛眼自開。咄。

上堂云。陽鳥啼春。觀音戶啟。清泉照月。毗盧界彰。鶴

【現代漢語翻譯】 現代漢語譯本： 師父說：『你接住了嗎，阇梨（Acariya，阿阇梨，意為導師）？』 僧人說：『蓮社（Lian She，東晉慧遠法師創立的佛教社團）的老師親自領悟了佛旨，人間天上都蒙受恩惠。』 師父說：『錯過了話頭。』 僧人問：『朱明（Zhu Ming，指夏季）剛剛開始，衲子（Na Zi，僧人的自稱）又開始安居（An Ju，指僧人在特定時期內停止遊歷，集中修行）。請問在這九十天里，該如何修行？』 師父說：『松樹和竹子有高尚的節操。』 僧人說：『這樣說來，清越的聲音長久不絕，洗去眼中的塵埃。』 師父說：『還要等到霜雪之後，才能看到松竹在寒冷中的姿態。』 僧人說：『靈妙的苗子在哪裡，人們都知道，公正無私的人不會隨便點撥玄機。』 師父說：『要知道向上之路，不允許夜間趕路的人行走。』 僧人說：『忽然遇到傾倒的深潭和山嶽，又該怎麼辦？』 師父說：『張開遮蔽天空的鐵網，誰敢出頭？』 僧人問：『諸佛聖賢共同傳授的無底缽（Wu Di Bo，象徵佛法無邊） ，曹溪（Cao Xi，六祖慧能弘法的道場）路上允許誰同行？什麼是無底缽？』 師父說：『一千個人也跳不出去。』 僧人說：『遠遊萬里滄海，欣喜地遇到傾倒山嶽的波濤。』 師父說：『不是弄潮的人。』 僧人問：『祖師的心印，就像鐵牛的機關。正當這個時候，是印證還是不印證？』 師父說：『看看爐子里的鐵彈子。』 僧人說：『忽然打破了又該怎麼辦？』 師父說：『要知道痛癢。』 僧人說：『今天有幸遇到和尚您。』 師父說：『在語言的脈絡里轉變。』 師父上堂說法：『先行一步不到位，就像順著大河漂流；最後一步太過，就像勇士射出瘋狂的箭矢。或高或低，沒有準繩，用是還是非來判斷，會被人挑剔。那麼，怎樣才能做到相應呢？』停頓了很久，說：『在紅色的爐火里再添一把火，閃耀的金剛眼自然打開。咄！』 師父上堂說法：『陽鳥（Yang Niao，指春天的鳥）鳴叫春天，觀音（Guan Yin，觀世音菩薩）之門開啟，清泉照耀月亮，毗盧界（Pi Lu Jie，指華藏世界）顯現，鶴

【English Translation】 English version: The Master said, 'Have you received it yet, Acariya (teacher)?' The monk said, 'The teacher of the Lian She (Lotus Society) personally received the Buddha's decree, and all beings in the human and heavenly realms are blessed.' The Master said, 'You've missed the point.' The monk asked, 'Zhu Ming (summer) has just begun, and the monks are entering An Ju (summer retreat). I wonder how to practice during these ninety days?' The Master said, 'Pine and bamboo have noble integrity.' The monk said, 'In that case, the clear sound will last forever, washing away the dust from our eyes.' The Master said, 'It is only after frost and snow that we see the steadfastness of winter.' The monk said, 'Everyone knows where the spiritual seedling is, and impartial people do not casually point out the mystery.' The Master said, 'You must know the upward path, which is not allowed for night travelers.' The monk said, 'What should be done if suddenly encountering a collapsing abyss and mountain?' The Master said, 'Spreading an iron net that covers the sky, who dares to come forward?' The monk asked, 'The bottomless bowl (Wu Di Bo, symbolizing the boundless Buddha Dharma) is transmitted by all sages, who is allowed to walk together on the Cao Xi (where the Sixth Patriarch Huineng taught) road? What is the bottomless bowl?' The Master said, 'A thousand people cannot jump out.' The monk said, 'Traveling ten thousand miles across the vast sea, I am delighted to encounter waves that overturn mountains.' The Master said, 'Not a tide player.' The monk asked, 'The mind-seal of the Patriarchs is like the mechanism of an iron ox. At this very moment, is it to be sealed or not sealed?' The Master said, 'Look at the iron pellet in the furnace.' The monk said, 'What if it is suddenly broken?' The Master said, 'You must know the pain.' The monk said, 'Today I am fortunate to meet the Abbot.' The Master said, 'Transform within the context of language.' The Master ascended the hall and said, 'Going ahead is not enough, like drifting along a great river; going too far is like a brave warrior shooting a mad arrow. Sometimes high, sometimes low, without a standard, judging with right or wrong will be criticized. So, how can we achieve correspondence?' After a long pause, he said, 'Add more fire to the red furnace, and the blazing Vajra eye will naturally open. Tut!' The Master ascended the hall and said, 'The Yang bird (bird of spring) sings of spring, the door of Guan Yin (Avalokiteśvara Bodhisattva) opens, the clear spring shines on the moon, the realm of Vairocana (Pi Lu Jie, the Flower Adornment World) manifests, the crane

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鳴峰頭。聲聲不別。散珠亭上。顆顆圓成。乍隱乍彰。不撥自轉。還有收得者么。試呈似看。良久。云。可笑猿猴探水月。不知真個有蟾蜍。下座。

上堂云。我祖別行最上機。縱橫生殺絕猜疑。雖然塞斷群狐路。返躑順還師子兒。眾中還有金毛炟赫。牙爪生獰者么。試出哮吼一聲看。良久。云。直饒有。也不免玉溪寨主撩鉤搭索。參。

上堂云。赤水之珠。清江之月。猿猴競探。徒爾迷蹤。罔象無心。超然自得。所謂視之有餘光。攬之不盈手。世沒無窮。去來無際。然雖如是。下坡不走。快便難逢。乃喝一喝。拍一拍。云。赤水之珠。清江之月。瓦解冰消。眾中還有英靈變豹者么。出來救取一半。良久。云。可憐此意無人會。卻使陶潛更皺眉。

上堂云。玉溪不會禪。只識諸方病。驀下霹靂散。轉殺也不定。

左丞蔡公卞贊師真。靈光頭頭顯現。獼猴亦背一面。若人慾識師真。打破鏡來相見。

東京褒親旌德禪院佛海禪師

諱有瑞。姓陳氏。興化軍仙遊縣人也。幼異塵俗。默坐終日。父母奇之。即許出家。依東京景德寺重全上人為師。比試圓具。首造黃龍南禪師法席。南曰。汝為人事來。為佛法來。

師云。為佛法來。

南云。若為佛法來。即今便分付。遂打一

【現代漢語翻譯】 現代漢語譯本： 鳴峰頭。聲聲不別。——山峰在鳴叫，每個聲音都毫無差別。 散珠亭上。顆顆圓成。——散珠亭上，每一顆珠子都圓潤飽滿。 乍隱乍彰。不撥自轉。——時隱時現，無需撥動，自然轉動。 還有收得者么。試呈似看。——還有誰能領會並掌握嗎？試著展現出來看看。 良久。云。可笑猿猴探水月。不知真個有蟾蜍。——過了很久，禪師說：『可笑那些猿猴試圖撈取水中的月亮，卻不知道真正的月亮就在天上。』 下座。——禪師走下法座。

上堂云。我祖別行最上機。縱橫生殺絕猜疑。——禪師上堂說法：『我祖師的教法是最高妙的，運用自如，生死都在掌握之中，沒有任何猜疑。』 雖然塞斷群狐路。返躑順還師子兒。——『雖然堵塞了狐貍們的道路，但卻讓獅子之子能夠自由地來回。』 眾中還有金毛炟赫。牙爪生獰者么。試出哮吼一聲看。——『大眾中還有沒有像金毛獅子一樣光芒四射，牙爪鋒利的人？試著發出吼聲來看看。』 良久。云。直饒有。也不免玉溪寨主撩鉤搭索。參。——過了很久，禪師說：『即使有，也免不了被玉溪寨主用鉤索抓住。』參！

上堂云。赤水之珠。清江之月。猿猴競探。徒爾迷蹤。——禪師上堂說法：『赤水中的寶珠，清江中的明月，猿猴爭相撈取，只是徒勞地迷失方向。』 罔象無心。超然自得。——『沒有心機的罔象（wǎng xiàng，傳說中的水怪），反而能夠超然自得。』 所謂視之有餘光。攬之不盈手。——『正如人們所說，看得到它，卻無法完全掌握。』 世沒無窮。去來無際。——『它存在於無盡的時間和空間中，來去沒有邊際。』 然雖如是。下坡不走。快便難逢。——『即使是這樣，也不要走下坡路，因為快速和便利很難遇到。』 乃喝一喝。拍一拍。云。赤水之珠。清江之月。瓦解冰消。——於是禪師大喝一聲，拍了一下，說：『赤水之珠，清江之月，都像瓦解的碎片和融化的冰一樣消失了。』 眾中還有英靈變豹者么。出來救取一半。——『大眾中還有沒有像豹子一樣英勇敏捷的人？出來救回一半。』 良久。云。可憐此意無人會。卻使陶潛更皺眉。——過了很久，禪師說：『可惜這個道理沒有人能夠領會，反而讓陶淵明更加皺眉了。』

上堂云。玉溪不會禪。只識諸方病。——禪師上堂說法：『玉溪禪師不懂得禪，只知道各處的毛病。』 驀下霹靂散。轉殺也不定。——『突然降下霹靂，即使是轉世也無法確定。』

左丞蔡公卞贊師真。靈光頭頭顯現。——左丞蔡公卞讚頌禪師的畫像：『靈光在每一處都顯現出來。』 獼猴亦背一面。若人慾識師真。打破鏡來相見。——『即使是獼猴也背對著鏡子。如果有人想要認識禪師的真面目，就打破鏡子來相見吧。』

東京褒親旌德禪院佛海禪師 諱有瑞。姓陳氏。興化軍仙遊縣人也。——（佛海禪師）法名有瑞，姓陳，是興化軍仙遊縣人。 幼異塵俗。默坐終日。父母奇之。即許出家。——從小就與衆不同，整天默坐。父母覺得很奇異，就允許他出家。 依東京景德寺重全上人為師。比試圓具。——他跟隨東京景德寺的重全上人出家，通過考試，正式成為僧人。 首造黃龍南禪師法席。南曰。汝為人事來。為佛法來。——他首先拜訪了黃龍南禪師。南禪師問：『你是爲了人情世故而來，還是爲了佛法而來？』 師云。為佛法來。——禪師回答說：『爲了佛法而來。』 南云。若為佛法來。即今便分付。遂打一。——南禪師說：『如果是爲了佛法而來，我現在就傳授給你。』於是打了他一下。

【English Translation】 English version: The peaks are鳴 (míng, singing/sounding). Each sound is indistinguishable. On the Scattered Pearl Pavilion, each pearl is perfectly round. Sometimes hidden, sometimes revealed, it turns by itself without being pushed. Is there anyone who can grasp it? Try to present it for me to see. After a long pause, the master said, 'It's laughable how monkeys try to grasp the moon in the water, not knowing that the real toad (moon) is in the sky.' He then descended from the seat.

Ascending the hall, the master said, 'Our ancestral teaching is the most supreme mechanism, operating freely in life and death, beyond all doubt.' 'Although it blocks the path of the foxes, it allows the lion cubs to roam freely.' Among you, is there anyone with golden fur, blazing brightly, with fierce teeth and claws? Try to roar once for me to hear. After a long pause, the master said, 'Even if there is, they cannot escape being caught by the hook and rope of the chieftain of Jade Creek Village.' Investigate!

Ascending the hall, the master said, 'The pearl of the Red River, the moon of the Clear River, monkeys compete to grasp them, only to lose their way in vain.' 'The Wǎngxiàng (罔象, a mythical water monster) is without intention, and thus attains transcendence and self-possession.' 'As it is said, one can see its remaining light, but cannot hold it fully in one's hand.' 'The world is without end, coming and going without limit.' Even so, do not go downhill, for ease and convenience are hard to come by. Then he shouted once and clapped once, saying, 'The pearl of the Red River, the moon of the Clear River, shatter like tiles and melt like ice.' Among you, is there anyone with the heroic spirit to transform into a leopard? Come out and save half of it. After a long pause, the master said, 'It's a pity that no one understands this meaning, causing even Tao Qian (陶潛, a famous poet) to frown even more.'

Ascending the hall, the master said, 'Yuxi (玉溪, Jade Creek) does not understand Chan (禪, Zen), only recognizes the illnesses of all directions.' 'Suddenly, thunderbolts scatter, even reincarnation is uncertain.'

Left Minister Cai Gong Bian praises the master's portrait: 'The spiritual light manifests in every place.' 'Even the macaque turns its back on the mirror. If one wishes to know the true face of the master, break the mirror to see it.'

Zen Master Fohai (佛海, Buddha Sea) of Baoqin Jingde (褒親旌德) Zen Monastery in Tokyo His personal name was Yourui (有瑞), his surname was Chen, and he was from Xianyou County, Xinghua Army. From a young age, he was different from the mundane world, sitting silently all day. His parents were amazed and allowed him to leave home. He followed the Venerable Chongquan (重全) of Jingde Temple (景德寺) in Tokyo as his teacher. He passed the examination and was fully ordained. He first visited Zen Master Huanglong Nan (黃龍南). Nan said, 'Did you come for human affairs or for the Buddha Dharma?' The master said, 'I came for the Buddha Dharma.' Nan said, 'If you came for the Buddha Dharma, I will impart it to you now.' Then he struck him once.

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拂子。

師云。和尚也不得惱亂人。南即器之。

后依泐潭山總禪師。深悟玄奧。巾侍久之。眾推道首。初住安州太平。觀察李侯先奏章服。

哲宗皇帝五七入　內。賜大覺師名。百日入　內。又賜佛海禪號。

開堂日。問。不越百城之遠。肯飛一錫而來。寶座既登。佇聽法要。

師云。鳥窠吹起布毛心。

僧曰。謝師方便。

師云。從苗辨地。因語識人。

問。朝賢旌旆來筵上。師將何法報　君恩。

師云。玉磬乍敲金殿響。紫檀煙鎖玉樓春。

僧曰。匝地風生。

師云。特地使人觀。

僧提起坐具曰。爭柰遮個何。

師云。指南為北。識得遮賊。

問。驗人端的處。下口便知音。只如維摩一默。以何為驗。

師云。不勞再勘。

僧曰。打面還他州土麥。唱歌須是帝鄉人。

師云。同道者方知。

問。祥煙起處。杲日當空。一句無私。請師全道。

師云。拄杖橫穿日面佛。衲衣斜褡少林風。

僧曰。一言勘破威音佛。千聖須教立下風。

師云。玉殿光含千界月。

僧曰。黃金雖至寶。點著是空花。

師云。方便多門戶。心通一道歸。

師云。問得亦好。不

【現代漢語翻譯】 現代漢語譯本 拂子（一種拂塵）。

禪師說：『和尚我也不想打擾你們。』 南禪師立刻領會了他的意思。

之後他依止泐潭山總禪師（Letanshan Zong Chanshi），對玄奧的佛理有了深刻的領悟。他長時間地侍奉在禪師身邊，眾人推舉他為道首。他最初住在安州太平（Anzhou Taiping），觀察使李侯（Li Hou）首先上奏朝廷，請求賜予他章服。

哲宗皇帝（Zhezong Huangdi）在五月七日召他入宮，賜予他『大覺師』（Dajue Shi）的名號。百日之後再次入宮，又賜予他『佛海禪師』（Fohai Chanshi）的禪號。

開堂說法之日，有人問：『不遠千里而來，肯飛錫杖而來。如今寶座已經登上，我們恭候您的法要。』

禪師說：『鳥巢吹起了布毛心。』

僧人說：『感謝禪師的方便開示。』

禪師說：『從禾苗可以辨別土地，從言語可以認識人。』

有人問：『朝廷的賢士帶著旌旗來到法會之上，禪師您將用什麼佛法來報答皇上的恩德？』

禪師說：『玉磬剛剛敲響，金殿之中迴盪；紫檀的煙霧籠罩著華麗的樓閣。』

僧人說：『四面八方都生起了風。』

禪師說：『特意讓人來觀看。』

僧人提起坐具說：『奈何這個東西呢？』

禪師說：『指著南方說是北方，認識了這個賊人。』

有人問：『檢驗人的真實之處，一開口便知音。就像維摩詰（Vimoksha）的沉默，用什麼來檢驗呢？』

禪師說：『不用再次勘驗。』

僧人說：『打麵粉還是他州的麥子，唱歌必須是帝鄉的人。』

禪師說：『同道的人才能明白。』

有人問：『吉祥的煙霧升起的地方，太陽當空照耀。一句沒有私心的話，請禪師全部說出來。』

禪師說：『拄杖橫著穿過日面佛（Rimian Fo），衲衣斜搭著，帶著少林（Shaolin）的風範。』

僧人說：『一句話就勘破了威音王佛（Weiyinwang Fo），千聖都要教他立於下風。』

禪師說：『玉殿的光芒包含著千界的月亮。』

僧人說：『黃金雖然是至寶，點著了就是空花。』

禪師說：『方便有很多門路，心通了就只有一條歸路。』

禪師說：『問得也好，不問也好。』

【English Translation】 English version Fuzi (a kind of duster).

The Master said, 'I, as a monk, also don't want to disturb people.' Chan Master Nan immediately understood his meaning.

Later, he followed Chan Master Zong of Letan Mountain (Letanshan Zong Chanshi), and had a deep understanding of the profound Buddhist principles. He served the Chan Master for a long time, and the people recommended him as the leader of the path. He initially lived in Taiping, Anzhou (Anzhou Taiping), and the Inspector Li Hou (Li Hou) first submitted a memorial to the court, requesting to grant him official robes.

Emperor Zhezong (Zhezong Huangdi) summoned him to the palace on May 7th and bestowed upon him the title 'Great Enlightenment Master' (Dajue Shi). After a hundred days, he entered the palace again and was granted the Chan title 'Buddha Sea Chan Master' (Fohai Chanshi).

On the day of the opening ceremony, someone asked, 'Not hesitating to travel a great distance, willing to fly here with your staff. Now that the precious seat has been ascended, we await your Dharma teachings.'

The Master said, 'The bird's nest blows up the cloth hair mind.'

The monk said, 'Thank you, Master, for your expedient instruction.'

The Master said, 'From the seedlings, one can distinguish the land; from the words, one can recognize the person.'

Someone asked, 'The virtuous officials of the court have come to the Dharma assembly with flags, what Dharma will the Master use to repay the Emperor's kindness?'

The Master said, 'The jade chime has just been struck, resounding in the golden palace; the smoke of sandalwood locks the jade tower in spring.'

The monk said, 'Wind arises everywhere.'

The Master said, 'Especially to make people watch.'

The monk picked up the seat cushion and said, 'What about this thing?'

The Master said, 'Pointing south and calling it north, recognize this thief.'

Someone asked, 'To test a person's true nature, one knows the sound as soon as they speak. Just like Vimalakirti's (Vimoksha) silence, what is used to verify it?'

The Master said, 'No need to examine again.'

The monk said, 'The flour is still from the wheat of another state, singing must be from the people of the imperial hometown.'

The Master said, 'Only those who share the same path can understand.'

Someone asked, 'Where auspicious smoke rises, the bright sun shines in the sky. A sentence without selfishness, please Master speak it completely.'

The Master said, 'The staff crosses the face of the Sun-faced Buddha (Rimian Fo), the kasaya is draped diagonally, carrying the style of Shaolin (Shaolin).'

The monk said, 'One sentence breaks through the Weiyinwang Buddha (Weiyinwang Fo), all the sages must be taught to stand downwind.'

The Master said, 'The light of the jade palace contains the moon of a thousand worlds.'

The monk said, 'Although gold is a treasure, touching it is an empty flower.'

The Master said, 'There are many paths of expedient means, but when the mind is connected, there is only one path to return to.'

The Master said, 'It is good to ask, and it is also good not to ask.'

---

問亦強。一問若不達。翻成戲論法。問若有旨。答亦隨機。為什麼。宗乘道著。千聖退步。寶杖敲時。三乘失轍。蓋為此事。似秦鏡當臺。千里邪心自怖。如鏌鎁在袖。百億魔軍膽碎。

直得大聖不說說。迦葉絕聞聞。大底祇要諸人回光返本。斂念收心。善惡都莫思量。自然得入。心體湛寂。妙用恒沙混同。直饒有人便於此承當得。又屬抱橋柱澡洗。及乎舍之。似萬里望鄉關。執之。墮在魔王境界。喚作迷時人逐法。悟后法隨人。蓋無私法要。千古同規。一句當機。唯人自鑒。到遮里若會得。便見終始一如。古今齊致。至於趙州庭柏。清風長在。若不會得。便見雲門凳子。天地懸殊。

於是不得已。便乃琉璃殿上日午打更。無影林間秋行春令。何也。妙體雖然無異。妙用蓋有多門。是故釋主能仁應跡迦維。弘悲沙界。神通妙力不可思議。所以蓋為群生。日用三昧而不覺。業識茫然而莫返。遂致前境紛紜。本源錯雜。繇是金仙久默斯要。于不二境作大佛事。入寂光土經營三界。道洽大千。化均百億。言滿法界。撈籠群生。敷玄籍以曉果因。垂天真以育情性。無何機有大小。乘分頓漸。故使資糧者。可以推微達著。尋端見緒。然後為散亂者。誡之以定慧。著諸樂者。示之以無常。樂小法者。導之以大方。計諸

【現代漢語翻譯】 現代漢語譯本：提問也要講究方法。如果一個問題沒有抓住要點，反而會變成戲論。如果問題切中要害，那麼回答也要隨機應變。為什麼呢？因為宗乘的道理一旦顯現，即使是千聖也要退避三舍；寶杖敲擊之時，三乘的修行者也會迷失方向。這都是因為宗乘的道理，就像秦鏡懸掛在高臺之上，千里之外的邪惡之心也會自然感到恐懼；又像鏌鎁寶劍藏在袖中，百億魔軍也會膽戰心驚。

真正達到了極高的境界，就像大聖不說而說，迦葉不聞而聞。最根本的就是要大家回光返本，收斂心神。善惡都不要去思量，自然就能進入。心體湛然寂靜，妙用就像恒河沙數一樣混同。縱然有人能夠在此處承擔得起，也像是抱著橋柱洗澡一樣多此一舉。等到捨棄之時，又像是萬里之外眺望家鄉一樣遙遠。如果執著於此，就會墮入魔王的境界，這就是所謂的迷時人逐法，悟后法隨人。宗乘的道理沒有絲毫的偏私，千古以來都是一樣的規則。一句切中要害，全憑自己去體悟。到了這裡如果能夠領會，就能明白終始是一如的，古今都是一樣的。就像趙州庭前的柏樹，清風永遠都在。如果不能領會，就會看到雲門禪師的凳子，與天地之間相差懸殊。

因此不得已，就像在琉璃殿上中午打更，在無影林間秋天行使春天的命令一樣。為什麼呢？妙體雖然沒有差異，妙用卻有很多門徑。所以釋迦牟尼佛（釋主能仁，Sakyamuni Buddha）應化在迦毗羅衛國（迦維，Kapilavastu），在娑婆世界（沙界，Saha world）弘揚慈悲，神通妙力不可思議。所以爲了眾生，每天都在三昧（三昧，Samadhi）之中而不自覺，業識茫然而不知返回。於是導致前境紛紜，本源錯雜。因此金仙（金仙，Golden Immortal，指佛）長久以來默然不語這個要點，在不二的境界中做著偉大的佛事，進入寂光凈土（寂光土，Land of Tranquil Light）經營三界，道義遍及大千世界，教化普及百億眾生，言語充滿法界，撈籠眾生，闡述玄妙的經典來曉喻果報因緣，垂示天真本性來培育情性。無奈眾生的根機有大小，佛法有頓漸之分。所以對於積累資糧的人，可以通過細微之處推及顯著之處，通過尋找端倪來發現線索。然後對於散亂的人，用定慧來告誡他們；對於執著于快樂的人，用無常來開示他們；對於喜歡小乘佛法的人，引導他們走向大乘佛法；對於計較諸多的

【English Translation】 English version: Asking questions also requires skill. If a question doesn't hit the mark, it can turn into frivolous talk. If a question is pertinent, then the answer should also be adaptable. Why? Because once the principle of the Zen school (宗乘, Zōngchéng) is revealed, even the thousand sages must retreat; when the precious staff strikes, practitioners of the Three Vehicles (三乘, Sānshèng) will lose their way. This is all because the principle of the Zen school is like a Qin mirror hanging high, causing evil hearts from a thousand miles away to naturally feel fear; it is also like the Mo Xie (鏌鎁, Mòyé) sword hidden in the sleeve, causing billions of demon armies to tremble with fear.

Truly reaching the highest state is like the great sage speaking without speaking, and Kashyapa (迦葉, Jiāyè) hearing without hearing. The most fundamental thing is for everyone to turn the light inward and return to the origin, and to restrain the mind. Do not think about good or evil, and you will naturally enter. The essence of the mind is serene and still, and its wondrous functions are as numerous as the sands of the Ganges, all mixed together. Even if someone can take responsibility for this, it is like bathing while holding onto a bridge pillar, which is superfluous. When it is abandoned, it is like gazing at one's homeland from ten thousand miles away. If one clings to it, one will fall into the realm of the demon king, which is called 'when confused, people follow the Dharma; after enlightenment, the Dharma follows people.' The principle of the Zen school has no partiality, and the rules have been the same throughout the ages. A word that hits the mark depends entirely on one's own understanding. If you can understand this, you will see that the beginning and the end are the same, and the past and the present are the same. Like the cypress tree in front of Zhao Zhou's (趙州, Zhàozhōu) courtyard, the clear breeze is always there. If you cannot understand, you will see the Zen master Yunmen's (雲門, Yúnmén) stool, which is vastly different from heaven and earth.

Therefore, reluctantly, it is like striking the hour at noon in the Crystal Palace (琉璃殿, Liúlí diàn), and like enacting the commands of spring in autumn in the Shadowless Forest (無影林, Wúyǐng lín). Why? Although the wondrous essence is no different, the wondrous functions have many paths. Therefore, Shakyamuni Buddha (釋主能仁, Shìzhǔ Néngrén) manifested in Kapilavastu (迦維, Jiāwéi), propagating compassion in the Saha world (沙界, Shājiè), with inconceivable miraculous powers. Therefore, for the sake of sentient beings, they are in Samadhi (三昧, Sānmèi) every day without realizing it, and their karmic consciousness is confused and does not know how to return. This leads to the confusion of the external world and the mixing of the original source. Therefore, the Golden Immortal (金仙, Jīnxiān, referring to the Buddha) has long remained silent on this key point, performing great Buddhist deeds in the non-dual realm, entering the Land of Tranquil Light (寂光土, Jìguāng tǔ) and managing the Three Realms, with the Dao reaching the great thousand worlds, the teachings spreading to billions of beings, and words filling the Dharma realm, encompassing sentient beings, expounding profound scriptures to explain the causes and conditions of karmic retribution, and revealing the true nature to nurture emotions. Helplessly, sentient beings have different capacities, and the Dharma has gradual and sudden teachings. Therefore, for those who accumulate resources, they can infer the obvious from the subtle, and discover clues by searching for beginnings. Then, for those who are scattered, use concentration and wisdom to admonish them; for those who are attached to pleasure, show them impermanence; for those who like the Small Vehicle (小乘, Xiǎoshèng) teachings, guide them towards the Great Vehicle (大乘, Dàshèng) teachings; for those who are calculating

---

見者。諭之以無動。泥名相者。開不二門。此豈不以因言入道。藉教明真。一心既皎。萬德咸著。良為於此。末後卻曰。如標月指。空拳喻實。

噫。如此興慈。大似有過無功。未如我金色頭陀隨身活計。琉璃缽盂傳來無底。任是千眼大士。莫窺其狀。達磨所有生涯。大庾嶺頭擲下。設有萬夫之勇。提之不動。後來風幡事起。卷簟義彰。佛手難藏。驢腳自露。

所以兒孫固不得已。曲順人情。放一線路。便有紹續門風。聯輝祖𦦨。然後佩無我印。開不二門。致有向上金雞。銜米一粒。遍濟十方。真如廄內。良駒獨出。踏殺群魔。所以人人盡道。摩竭令嚴。承當者少。支那玄響。應之者稀。大眾。若據如斯見識。一何少哉。只如知滋味。識痛癢。豈無一二。聆至音。決勝負。寧無一個半個。且道能如此者。是什麼人。良久云。禪關已得裴公達。祖意寧無謝守評。參。

上堂云。有佛世界。以一塵一毛而作佛事。令見一法者而具足一切法。故權為架閣。有佛化內。以忘言寂默為大佛事。使其學者離一切相。即名諸佛。故好與三下火抄。有佛土中。以黃花翠竹而為佛事。令睹相者見色即空。故且付與彌勒。有佛寶剎。以法空為座而示佛事。俾其行人不著佛求。故勘破了勾下。有佛道場。以四事供養而成佛

事。使知足者斷異念。故可與下載。有佛妙域。以一切語言三昧作其佛事。令隨機入者不捨動靜。故為渠裝載。大眾。且道于中還有優劣也無。良久。云。到者須知是作家。參。

南嶽福嚴寺惟鳳禪師

問。如何是福嚴境。

師云。千里一堆青。

僧曰。如何是境中人。

師云。坐斷祝融峰。

師乃云。般若臺前聊舉目。週迴八百里方圓。高低層級渾無縫。出自當時磨底磚。復云。靈源一派。亙古綿今。曾無間斷。所以朝宗有據。潤物無虧。精通者。善別波瀾。氾濫者。難窮彼岸。直饒窮得別得。了了無差。敢問諸人。還有衲僧巴鼻也無。若有。不免和泥合水。若無。不可斬頭覓活。向上一路。作者共知。其或未明。逢人但恁么舉。

南嶽衡岳寺道辨禪師

問。拈槌舉拂即且致。和尚如何為人。

師云。客來須接。

僧曰。便是為人處也。

師云。粗茶淡飯。僧禮拜。

師云。須知滋味始得。

廬山圓通可仙禪師

問。如何是佛。

師云。騎牛覓牛。

僧曰。爭柰學人不會。

師云。參取不會底。

問。如何是祖師西來意。

師云。寸釘牛力。

僧曰。向上更有事也無。

師云

【現代漢語翻譯】 現代漢語譯本： 事。使知足者斷絕其他念頭。所以可以與他們一同運載。有佛的奇妙境界（妙域）。用一切語言三昧（Samadhi，專注）作為佛事。使隨機進入的人不捨棄動與靜。所以為他們裝載。大眾。且說這裡面還有優劣之分嗎？良久。說。到達的人要知道是行家。參。

南嶽福嚴寺惟鳳禪師

問。如何是福嚴境？

師云。千里一堆青。

僧曰。如何是境中人？

師云。坐斷祝融峰（Mount Zhurong，衡山主峰）。

師乃云。般若臺（Prajna Platform，智慧臺）前姑且舉目四望。週迴八百里方圓。高低層級渾然一體沒有縫隙。出自當時磨底的磚。又說。靈源一派。亙古至今。從未間斷。所以朝宗有據。滋潤萬物沒有虧缺。精通的人。善於辨別波瀾。氾濫的人。難以窮盡彼岸。即使窮盡辨別得了。明明白白沒有差別。敢問各位。還有衲僧（Na Seng，僧人的別稱）的本色嗎？若有。不免和泥合水。若無。不可斬頭覓活。向上一路。作者共同知道。如果還不明白。逢人就這麼舉。

南嶽衡岳寺道辨禪師

問。拈槌舉拂暫且放下。和尚如何為人？

師云。客人來了需要接待。

僧曰。這就是為人處世的方法嗎？

師云。粗茶淡飯。僧人禮拜。

師云。要知道其中的滋味才行。

廬山圓通可仙禪師

問。如何是佛？

師云。騎牛覓牛。

僧曰。奈何學人不會。

師云。參究不會的那個。

問。如何是祖師西來意？

師云。寸釘牛力。

僧曰。向上還有事嗎？

師云。

【English Translation】 English version: Affairs. Causing those who are content to sever other thoughts. Therefore, they can be loaded together. There is the wonderful realm of the Buddha (Miaoyu). Using all language Samadhi (Samadhi, concentration) as Buddha-work. Causing those who enter randomly not to abandon movement and stillness. Therefore, loading them. Great assembly. Moreover, is there any superiority or inferiority in this? After a long while. Saying, 'Those who arrive must know that they are experts.' Participate.

Zen Master Weifeng of Fuyan Temple, Nanyue

Question: What is the realm of Fuyan?

The Master said: 'A thousand miles, a pile of green.'

Monk said: 'What is the person within the realm?'

The Master said: 'Sitting and cutting off Mount Zhurong (Mount Zhurong, the main peak of Hengshan).'

The Master then said: 'In front of the Prajna Platform (Prajna Platform, Wisdom Platform), let's just look around. Eight hundred miles in circumference. High and low levels are seamlessly integrated. Originating from the bricks at the bottom of the mill at that time.' Again, he said: 'The Lingyuan lineage. From ancient times to the present. Never interrupted. Therefore, there is a basis for returning to the source. Nourishing all things without deficiency. Those who are proficient. Are good at distinguishing waves. Those who are flooded. Are difficult to exhaust the other shore. Even if you exhaust and distinguish it. Clearly and without difference. I dare to ask everyone. Is there still the true color of a Na Seng (Na Seng, another name for a monk)? If there is. Inevitably mixing mud and water. If not. You cannot cut off your head to seek life. The upward path. Authors know together. If it is still unclear. Just raise it like this when you meet people.'

Zen Master Daobian of Hengyue Temple, Nanyue

Question: Setting aside raising the mallet and whisk for the moment, how does the Master treat people?

The Master said: 'Guests must be received.'

Monk said: 'Is this the way to treat people?'

The Master said: 'Coarse tea and plain rice.' The monk prostrated.

The Master said: 'You must know the taste to begin with.'

Zen Master Kexian of Yuantong Temple, Lushan

Question: What is Buddha?

The Master said: 'Riding an ox to find an ox.'

Monk said: 'What can I do, this student does not understand.'

The Master said: 'Investigate that which you do not understand.'

Question: What is the meaning of the Patriarch's coming from the West?

The Master said: 'An inch of nail, the strength of an ox.'

Monk said: 'Is there anything further upward?'

The Master said:

---

。有。

僧曰。如何則是。

師云。向下會取。

上堂。良久。云。恁么散去。早是不著便。那堪長老鼓兩片皮。搖三寸舌。說東道西。指南言北。轉勿交涉。何故如此。說則乾坤大地。該括微塵。收則纖芥無差。絲毫不露。茍或獨超象外。量等太虛。便乃終日說事。不為事所礙。古今三世。儼爾目前。曲直條然。是非有辨。便能和光同塵。隨邪逐惡。恁么說話。也大無端。忽有個傑出叢林炟赫禪者。為眾竭力。出來掀倒禪床。喝散大眾。將長老推向階下。也許他有些氣息。有么。既無。老僧倒行此令。拄杖打禪床。下座。

臨江軍慧力院可昌禪師

問。佛力法力即不問。如何是慧力。

師云。踏倒人我山。扶起菩提樹。

僧曰。菩提本無樹。向什麼處下手。

師云。無下手處。正好著力。

僧曰。今日得聞于未聞。

師云。莫把真金喚作鍮。

問。一念萬年。十方坐斷。學人特伸請益。

師云。先付德山。后與臨濟。

僧曰。悔伸一問。師便打。

問。祖意西來。請師舉唱。

師云。達磨當年無如是事。

僧曰。和尚莫教話墮。

師云。卻被上人勘破。

僧曰。爭柰文彩已彰。

師云。向

【現代漢語翻譯】 現代漢語譯本 有。

僧人問：『如何是？』

禪師說：『向下體會領悟。』

禪師上堂說法，沉默良久，說：『就這樣散去，已經是不著邊際。更何況長老敲打兩片皮（指鼓），搖動三寸舌（指口舌），說東道西，指南說北，更加沒有關係。』為什麼這樣說呢？說起來，乾坤大地，包含細微塵埃；收起來，細微芥子也不遺漏，一絲一毫也不顯露。如果能夠超脫現象之外，度量等同於太虛空，就能整天說法，而不被事物所障礙。古今三世，宛然就在眼前，曲直分明，是非有辨。就能和光同塵，隨順邪惡。這樣說話，也太沒有道理。忽然有個傑出的叢林禪者，爲了大眾竭盡全力，出來掀翻禪床，喝散大眾，將長老推下臺階，也許他還算有些氣息。有嗎？既然沒有，老僧就倒行此令，用拄杖敲打禪床，下座。』

臨江軍慧力院可昌禪師

有人問：『佛力、法力暫且不問，如何是慧力？』

禪師說：『踏倒人我山（指破除我執），扶起菩提樹（指覺悟之心）。』

僧人說：『菩提本無樹，向什麼地方下手？』

禪師說：『沒有下手的地方，正好著力。』

僧人說：『今天聽到了前所未聞的道理。』

禪師說：『不要把真金叫做黃銅。』

有人問：『一念萬年，十方坐斷，學人特來請教。』

禪師說：『先交給德山（Yunyan Dansheng, 云巖曇晟), 以後再給臨濟（Linji Yixuan, 臨濟義玄）。』

僧人說：『後悔提出一問。』禪師便打。

有人問：『祖師西來之意，請禪師開示。』

禪師說：『達磨（Bodhidharma, 菩提達摩）當年沒有這樣的事。』

僧人說：『和尚不要讓話說錯了。』

禪師說：『卻被你勘破了。』

僧人說：『奈何文采已經顯現。』

禪師說：『向……』

【English Translation】 English version Yes.

A monk asked: 'What is it?'

The Master said: 'Comprehend it downwards.'

The Master ascended the Dharma hall. After a long silence, he said: 'To disperse like this is already inappropriate. How much more so when the elder drums on two pieces of skin (referring to the drum), wags a three-inch tongue (referring to the mouth), speaks of the east and talks of the west, points south and speaks north, which is even more irrelevant.' Why is this so? When speaking, the universe and earth encompass the tiniest dust; when collecting, not even a mustard seed is missed, not a thread is revealed. If one can transcend phenomena and measure oneself against the vast emptiness, then one can speak of things all day long without being hindered by them. The past, present, and future are vividly before one's eyes, right and wrong are clearly distinguished. Then one can harmonize with the light and mingle with the dust, follow evil and pursue wickedness. To speak like this is utterly unreasonable. If there were a distinguished Chan practitioner in the assembly, exerting himself for the sake of the assembly, who came out and overturned the Chan bed, scattered the assembly, and pushed the elder down the steps, perhaps he would still have some breath left. Is there such a one? Since there is not, this old monk will act contrary to the norm, strike the Chan bed with his staff, and descend from the seat.'

Chan Master Kechang of Huili Monastery in Linjiang Army

Someone asked: 'I won't ask about the power of the Buddha or the Dharma. What is the power of wisdom?'

The Master said: 'Knock down the mountain of self and others (referring to breaking through ego attachment), and raise up the Bodhi tree (referring to the mind of enlightenment).'

The monk said: 'Bodhi originally has no tree, where should one start?'

The Master said: 'There is no place to start, which is precisely where one should exert effort.'

The monk said: 'Today I have heard what I have never heard before.'

The Master said: 'Don't call genuine gold brass.'

Someone asked: 'One thought is ten thousand years, the ten directions are cut off. The student especially extends a request for instruction.'

The Master said: 'First give it to Deshan (Yunyan Dansheng, 云巖曇晟), then give it to Linji (Linji Yixuan, 臨濟義玄).'

The monk said: 'I regret asking the question.' The Master then struck him.

Someone asked: 'The meaning of the Patriarch's coming from the West, please Master expound it.'

The Master said: 'Bodhidharma (Bodhidharma, 菩提達摩) did not have such a thing back then.'

The monk said: 'Master, don't let the words fall.'

The Master said: 'You have seen through it.'

The monk said: 'What can be done since the literary embellishments have already been revealed?'

The Master said: 'Towards...'

---

你道。

問。祖意教意。是同是別。

師云。一點水墨。兩處成龍。

僧曰。恁么則寒潭浪靜蒼龍宿。玉葉婆娑綵鳳棲。

師云。先記摩騰。后思盧老。

問。摩竭正令。此日全提。如何是摩竭正令。

師云。喝散白雲。擊破虛空。

僧曰。恁么則衝開法王陣。打破祖師關。

師云。更須著力。

僧曰。若然者。讓老馬駒初出廄。存師聖箭乍離弦。

師云。也不消得。

僧曰。酌然水灑不著。

師云。誰肯便回首。

師云。法王行處。草木生輝。大海騰波。須彌岌峇。玄機未發。祇恐眠雲不深。大用才彰。便出白蓮社裡。所謂隨方作主。寧類守株。把住放行。自由自在。縱有連天瀑布。不來耳畔生喧。任他雙劍峰高。免向眼前為礙。時行則行。時止則止。動靜不失其時。其道光明大矣。大眾且道那個是光明底事。良久。云。禾山打鼓聲猶在。自此廬陵米價低。以拂子擊禪床。

上堂云。菩提無相。相覆大千。法性無言。言滿天下。所以觀音從聞得道。彌勒因見悟心。祖師門下有何境界。便得動止無疑。良久。云。國師不見客。侍者出山門。

廬陵禾山甘露志傳禪師

問。一等無絃琴。請師彈一曲。

師云

【現代漢語翻譯】 現代漢語譯本 你說道。

問：祖意（Zuyi，Patriarch's intention）和教意（Jiaoyi，teaching's intention）是相同還是不同？

師父說：一點水墨，兩處成龍。

僧人說：這樣說來，就是寒潭浪靜，蒼龍潛伏；玉葉婆娑，綵鳳棲息。

師父說：先記住摩騰（Moteng，Kasyapa Matanga），后思考盧老（Lu Lao，可能指盧慧能，六祖慧能）。

問：摩竭（Makara，一種海獸，這裡指強大的力量）的正令，今日完全提持，什麼是摩竭的正令？

師父說：喝散白雲，擊破虛空。

僧人說：這樣說來，就是衝開法王（Fawang，Dharma King，指佛）的陣勢，打破祖師（Zushi，Patriarch）的關隘。

師父說：更須著力。

僧人說：如果這樣，就好像老馬駒初出馬廄，存師（Cunshi，不知是否指某位禪師）的聖箭剛離弦。

師父說：也不需要這樣。

僧人說：真是水潑不進。

師父說：誰肯立刻回頭？

師父說：法王行走的地方，草木都生輝；大海翻騰波浪，須彌山（Sumeru，佛教中的聖山）也搖搖欲墜。玄機（Xuanji，profound meaning）未發之時，只怕睡在云里不夠深；大用（Dayong，great function）才一彰顯，便出了白蓮社（Bailianshe，White Lotus Society，一個佛教社團）。所謂隨處作主，難道像守株待兔？把住和放開，自由自在。縱然有連天的瀑布，也不會在耳邊喧鬧；任憑雙劍峰（Shuangjianfeng，Double Sword Peak）再高，也不會成為眼前的障礙。該行動就行動，該停止就停止，動靜不失去時機，這道理光明遠大啊。各位，且說說什麼是光明的事情？（停頓很久）說：禾山（Heshan，禾山寺）打鼓的聲音還在，從此廬陵（Luling，地名）的米價降低了。用拂子敲擊禪床。

上堂說法：菩提（Bodhi，覺悟）沒有相狀，相狀覆蓋大千世界；法性（Faxing，Dharma-nature）沒有言語，言語充滿天下。所以觀音（Guanyin，Avalokitesvara）從聽聞而得道，彌勒（Mile，Maitreya）因看見而悟心。祖師門下有什麼境界，便能動止無疑？（停頓很久）說：國師（Guoshi，National Teacher）不見客，侍者走出山門。

廬陵禾山甘露志傳禪師（Luling Heshan Ganlu Zhichuan Chanshi，Chan Master Zhichuan of Heshan Monastery in Luling）

問：一等無絃琴，請師父彈一曲。

師父說：

【English Translation】 English version I say.

Question: Are the Patriarch's intention (Zuyi) and the teaching's intention (Jiaoyi) the same or different?

The Master said: 'A single drop of ink, dragons formed in two places.'

The monk said: 'In that case, the cold pool is calm, and the azure dragon dwells; the jade leaves sway, and the colorful phoenix roosts.'

The Master said: 'First remember Moteng (Kasyapa Matanga), then think of Lu Lao (possibly referring to Huineng, the Sixth Patriarch).'

Question: The correct decree of Makara (a sea monster, here referring to powerful force) is fully upheld today. What is the correct decree of Makara?

The Master said: 'Scatter the white clouds, shatter the void.'

The monk said: 'In that case, break open the Dharma King's (Fawang, referring to Buddha) formation, and shatter the Patriarch's (Zushi) barrier.'

The Master said: 'More effort is needed.'

The monk said: 'If so, it's like an old colt just out of the stable, or Master Cunshi's (uncertain if referring to a specific Chan master) sacred arrow just leaving the string.'

The Master said: 'That's not necessary either.'

The monk said: 'Truly, water cannot be splashed on it.'

The Master said: 'Who is willing to turn back immediately?'

The Master said: 'Where the Dharma King walks, grass and trees flourish; the great sea surges with waves, and Mount Sumeru (the sacred mountain in Buddhism) trembles. When the profound meaning (Xuanji) has not yet been revealed, I fear that sleeping in the clouds is not deep enough; as soon as the great function (Dayong) is manifested, one leaves the White Lotus Society (Bailianshe, a Buddhist society). The so-called being master everywhere, is it like waiting for a rabbit by a tree stump? Holding on and letting go, freely and unrestrictedly. Even if there are continuous waterfalls, they will not create noise in the ears; no matter how high the Double Sword Peak (Shuangjianfeng) is, it will not become an obstacle before the eyes. Act when it is time to act, stop when it is time to stop, and do not lose the timing of movement and stillness. This principle is vast and bright. Everyone, tell me, what is the matter of brightness?' (Long pause) Said: 'The sound of the drum at Heshan (Heshan Monastery) is still there, and from then on, the price of rice in Luling (a place name) has decreased.' Strikes the Zen bed with a whisk.

Ascending the hall to preach: 'Bodhi (enlightenment) has no form, and form covers the great thousand worlds; Dharma-nature (Faxing) has no words, and words fill the world. Therefore, Guanyin (Avalokitesvara) attained the Way through hearing, and Maitreya (Mile) awakened the mind through seeing. What state is there within the Patriarch's gate, that one can move and stop without doubt?' (Long pause) Said: 'The National Teacher (Guoshi) does not see guests, and the attendant goes out of the mountain gate.'

Chan Master Zhichuan of Heshan Monastery in Luling (Luling Heshan Ganlu Zhichuan Chanshi)

Question: 'An unparalleled stringless zither, please Master play a tune.'

The Master said:

---

。山僧耳聾。

僧曰。學人請益。

師云。去。

僧曰。慈悲何在。

師云。自有諸方眼。

問。禾山嘉境即不問。自牧庵前事若何。

師云。豈不曾避。

僧曰。恁么則山連三峽秀。水出五峰前。

師云。隨流得妙。

問。師子窟中豈藏頭角。

師云。特地尖新。

僧曰。已泄真機。

師云。傍觀者哂。

問。師唱誰家曲。宗風嗣阿誰。

師云。天上月輪非一二。水中光影任東西。

僧曰。子孫盡究生緣處。祖父元來不出門。

師云。何不過遮邊。

師云。牛頭沒。馬頭回。劍輪飛處絕纖埃。南北東西無異路。休言南嶽與天臺。所以未離廬阜。祇見五峰勢險。三峽聲雄。自牧庵中。隨緣度日。便道涅槃城裡坐致太平。解脫坑中未可安身立命。乃到禾山。也見凌霄峰上。云自卷舒。羅漢洞前。溪聲浩渺。三門佛殿。無異諸方。廚庫僧堂。仍皆舊轍。便好拗折拄杖。高掛缽囊。與諸禪德跨露地白牛。游壺中天地。物外山川。唱村田樂。且恁過時。假使諸佛出興於世。地搖六震。天雨四花。終不能管得。也不疑著渠。且道山僧有何長處便恁么道。良久。云。白雲乍可來青嶂。明月那教下碧天。

上堂云

【現代漢語翻譯】 現代漢語譯本：山僧耳聾。

僧人說：『學人前來請教。』

師父說：『走開。』

僧人說：『慈悲在哪裡？』

師父說：『自然有各方的眼。』

有人問：『禾山（Heshan，山名）的美好景色暫且不問，自牧庵（Zimu Temple，寺廟名）之前的事情如何？』

師父說：『難道不曾躲避過嗎？』

僧人說：『既然這樣，那麼山連線著三峽（Sanxia，地名）的秀麗，水流出五峰（Wufeng，山名）之前。』

師父說：『順著水流就能得到妙處。』

有人問：『獅子窟（Lion's Cave，比喻險峻之地）中難道會隱藏頭角嗎？』

師父說：『特別地尖銳嶄新。』

僧人說：『已經泄露了真機。』

師父說：『旁觀的人會嘲笑。』

有人問：『師父唱的是誰家的曲子？宗風傳承自哪一位？』

師父說：『天上的月亮不是隻有一個兩個，水中的光影任憑它向東向西。』

僧人說：『子孫完全瞭解了生緣之處，祖父本來就不出門。』

師父說：『為什麼不過這邊來？』

師父說：『牛頭山（NiuTou Mountain，山名）沒了，馬頭山（MaTou Mountain，山名）回來了，劍輪飛舞的地方沒有一絲塵埃。南北東西沒有不同的路，不要說南嶽（Nanyue，山名）和天臺山（Tiantai Mountain，山名）。所以沒有離開廬阜（Lufou，山名），只看到五峰的形勢險峻，三峽的聲音雄壯。在自牧庵中，隨緣度日，就說在涅槃城（Nirvana City，佛教概念）里安坐而獲得太平，在解脫坑（Liberation Pit，佛教概念）中不可安身立命。到了禾山，也看到凌霄峰（Lingxiao Peak，山名）上，雲彩自己捲起舒展，羅漢洞（Luohan Cave，地名）前，溪水的聲音浩渺。三門佛殿，和各處沒有什麼不同，廚房倉庫僧堂，仍然都是舊的樣子。最好拗斷拄杖，高高掛起缽囊，和各位禪德跨著露地的白牛，遊玩壺中的天地，物外的山川，唱著村田樂，且這樣過日子。假使諸佛出現在世上，大地搖動六次，天上落下四種花，最終也不能管得了。也不要懷疑他們。且說山僧有什麼長處就這麼說。』良久，說：『白雲或許可以來到青色的山峰，明月怎麼能教它下到碧藍的天空。』

上堂說：

【English Translation】 English version: The mountain monk is deaf.

A monk said: 'A student comes to seek instruction.'

The master said: 'Go away.'

The monk said: 'Where is compassion?'

The master said: 'Naturally, there are eyes in all directions.'

Someone asked: 'The beautiful scenery of Heshan (Heshan, mountain name) is not asked about for now, what about the events before Zimu Temple (Zimu Temple, temple name)?'

The master said: 'Haven't you ever avoided them?'

The monk said: 'Since that's the case, then the mountain is connected to the beauty of the Sanxia (Sanxia, place name), and the water flows out before the Wufeng (Wufeng, mountain name).'

The master said: 'Following the flow, you can obtain the wonderful essence.'

Someone asked: 'In the Lion's Cave (Lion's Cave, metaphor for a dangerous place), would horns be hidden?'

The master said: 'Particularly sharp and brand new.'

The monk said: 'The true essence has already been revealed.'

The master said: 'Bystanders will laugh.'

Someone asked: 'Whose song does the master sing? Whose lineage does the Dharma tradition inherit?'

The master said: 'The moon in the sky is not just one or two, let the light and shadow in the water go east or west as it pleases.'

The monk said: 'Descendants fully understand the place of origin, the ancestors originally never left the house.'

The master said: 'Why not come over here?'

The master said: 'NiuTou Mountain (NiuTou Mountain, mountain name) is gone, MaTou Mountain (MaTou Mountain, mountain name) is back, where the sword wheel flies, there is not a trace of dust. There are no different roads in the north, south, east, and west, do not mention Nanyue (Nanyue, mountain name) and Tiantai Mountain (Tiantai Mountain, mountain name). Therefore, without leaving Lufou (Lufou, mountain name), only see the dangerous situation of Wufeng, the magnificent sound of Sanxia. In Zimu Temple, passing the days according to circumstances, then say sitting in Nirvana City (Nirvana City, Buddhist concept) and obtaining peace, it is impossible to settle down in the Liberation Pit (Liberation Pit, Buddhist concept). Arriving at Heshan, also see on Lingxiao Peak (Lingxiao Peak, mountain name), the clouds roll and stretch by themselves, in front of Luohan Cave (Luohan Cave, place name), the sound of the stream is vast. The Three Gate Buddha Hall is no different from other places, the kitchen, warehouse, and monks' hall are still the old ways. It is best to break the staff and hang up the alms bowl high, and with all the Chan practitioners, ride the white ox in the open, travel in the heaven and earth in the pot, the mountains and rivers outside of things, sing village field music, and pass the days like this. Even if all the Buddhas appear in the world, the earth shakes six times, and the sky rains four kinds of flowers, they will ultimately not be able to control it. Do not doubt them either. And say, what strengths does the mountain monk have to say this way?' After a long time, he said: 'White clouds may come to the green peaks, how can the bright moon teach it to descend to the blue sky.'

Ascending the hall, he said:

---

聖人出興。允膺嘉運。所以祥光燭地。紫霧盈庭。萬國歡呼。百靈葉慶。巍巍大寶。端拱無為。四海肅清。八纮奉化。堯年舜日。可樂太平。野老謳歌。昆蟲受賜。載天覆地。咸沐君恩。故我沙門仰遵佛來。精持貝字。毗贊　宸嚴。祇如古人道。人人盡有一卷經。文須我英靈禪客。豹變衲僧。不落三科。非關吾故。若以報恩。無恩不及。若以利物。無物不利。若是尋文究墨之流。非唯不能報思。亦乃不能自利。然雖如是。畢竟是何義理。良久。云。石人拖梵夾。一字不成行。

黃州柏子山棲真院德嵩禪師

問。如何是顯露底法。

師云。高著眼。

僧曰。法不孤起。

師云。露柱上薦取。

僧曰。若不得流水。還應過別山。

師云。知心有幾人。

上堂云。天地一指。絕諍競之心。萬物一馬。無是非之論。由是魔羅潛跡。佛祖興隆。寒山拊掌欣欣。拾得呵呵大笑。大眾。二古聖笑個什麼。良久。呵呵大笑云。曇花一朵再逢春。

廬山東林思度禪師

上堂云。東西不辨。南北不分。瓊樓玉殿。照耀乾坤。普賢作伴。文殊作賓。不徒打草。只要蛇驚。古聖尚乃如此。豈況今時衲僧。諸禪。諸禪。休要擬議著眼聽。聽什麼。雨來山色暗。云出洞中明。若向

【現代漢語翻譯】 現代漢語譯本：聖人出現並興盛，確實是應和了美好的天運。因此，吉祥的光芒照亮大地，紫色的雲霧充滿庭院。萬國歡呼雀躍，各種神靈都來慶賀。偉大而尊貴的君王，以端莊的姿態垂拱而治，天下太平。四海之內都來歸順，八方邊遠之地都來接受教化。真是堯舜那樣的太平盛世，多麼快樂啊。鄉野老翁也歌唱，昆蟲也受到恩澤。承載萬物的天地，都沐浴在君王的恩德之中。所以我等沙門（佛教出家人）仰慕並遵從佛陀的教誨，精進地持守佛經，讚美皇上的威嚴。正如古人所說，人人皆有一卷經書。經文需要我等英明神武的禪客，像豹子一樣蛻變的衲僧（僧人）來領悟。不落入三科（五蘊、十二處、十八界），並非我等有意為之。如果說要報恩，那麼沒有恩德是報答不了的。如果說要利益眾生，那麼沒有眾生是不能被利益的。如果是那些只知道尋章摘句、咬文嚼字的人，不僅不能報答恩情，也不能自我利益。雖然是這樣說，但究竟是什麼道理呢？（禪師）沉默良久，說道：『石人拖著梵文經卷，一個字也排不成行。』 黃州柏子山棲真院德嵩禪師 問：如何是顯露的法？ 師云：高著眼。 僧曰：法不孤起。 師云：露柱上薦取。 僧曰：若不得流水，還應過別山。 師云：知心有幾人。 上堂云：天地一指，斷絕爭鬥之心。萬物一馬，沒有是非的爭論。因此，魔羅（天魔）隱藏軌跡，佛祖的教法興盛。寒山（唐代詩僧）拍手欣喜，拾得（唐代詩僧）呵呵大笑。大眾，二位古聖笑什麼呢？（禪師）沉默良久，呵呵大笑云：『曇花一朵再逢春。』 廬山東林思度禪師 上堂云：東西不辨，南北不分。瓊樓玉殿，照耀乾坤。普賢（菩薩名）作伴，文殊（菩薩名）作賓。不只是打草驚蛇，而是要真正地驚動蛇。古代聖賢尚且如此，更何況是現在的衲僧（僧人）。各位禪師，各位禪師，不要妄加猜測，要用心傾聽。聽什麼呢？『雨來山色暗，云出洞中明。』如果向...

【English Translation】 English version: When a sage appears and prospers, it truly corresponds to auspicious destiny. Therefore, auspicious light illuminates the earth, and purple mist fills the courtyard. All nations cheer and celebrate, and all spirits offer congratulations. The great and venerable ruler governs with dignified ease, and the world is at peace. All within the four seas submit, and all in the eight remote regions accept his teachings. It is a golden age like that of Yao and Shun, how joyful! Even the old men in the countryside sing, and insects receive blessings. Heaven and earth, which bear all things, are bathed in the ruler's grace. Therefore, we Shramanas (Buddhist monks) admire and follow the Buddha's teachings, diligently uphold the scriptures, and praise the Emperor's majesty. Just as the ancients said, everyone has a scripture. The scripture requires us, the wise and heroic Chan (Zen) practitioners, the mendicant monks who transform like leopards, to comprehend. Not falling into the Three Categories (Five Skandhas, Twelve Entrances, Eighteen Realms) is not intentional on our part. If it is about repaying kindness, there is no kindness that cannot be repaid. If it is about benefiting beings, there is no being that cannot be benefited. If they are those who only know how to seek phrases and quibble over words, they not only cannot repay kindness, but also cannot benefit themselves. Although it is said like this, what is the ultimate principle? (The Chan master) remained silent for a long time, and said: 'A stone man dragging Sanskrit scriptures, not a single word is aligned.' Chan Master Desong of Qixing Monastery on Mount Baizi in Huangzhou Asked: What is the Dharma that is revealed? The Master said: Raise your eyes high. A monk said: The Dharma does not arise in isolation. The Master said: Recommend it on the pillar. The monk said: If one cannot obtain flowing water, should one pass over another mountain? The Master said: How many people are of one mind? Ascending the Dharma hall, he said: Heaven and earth are one finger, cutting off the mind of contention. All things are one horse, without arguments of right and wrong. Therefore, Mara (demon) hides his tracks, and the Buddha's teachings flourish. Hanshan (Tang Dynasty poet-monk) claps his hands with joy, and Shide (Tang Dynasty poet-monk) laughs heartily. Everyone, what are the two ancient sages laughing at? (The Chan master) remained silent for a long time, and laughed heartily, saying: 'A Udumbara flower blooms again in spring.' Chan Master Sidu of Donglin Monastery on Mount Lu Ascending the Dharma hall, he said: East and west are not distinguished, north and south are not separated. Jade palaces and towers illuminate the universe. Samantabhadra (Bodhisattva's name) is a companion, and Manjushri (Bodhisattva's name) is a guest. It is not just beating the grass to startle the snake, but to truly startle the snake. The ancient sages were still like this, let alone the mendicant monks of today. All of you Chan practitioners, all of you Chan practitioners, do not speculate, listen attentively. Listen to what? 'When the rain comes, the mountain colors darken; when the clouds emerge, the cave brightens.' If towards...

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遮里會得。便是一切現成。參。

蘄州白雲山廣教德方禪師

問。和風乍扇。選佛場開。架起紅爐。要分玉石。

師云。且饒廣教。

僧曰。早是瑕生。

師云。雪峰道底。

泉州同安雙林道基禪師

問。覺花綻處。正遇明時。學人上來。請師速道。

師云。云生嶺上。

僧曰。學人未曉。

師云。水出高源。

僧曰。嘉音已播寰中去。一輪明月照同安。

師云。好事不出門。

問。欲明今日事。識取本來人。如何是本來人。

師云。乾坤收不得。歲月豈能遷。

僧曰。未審此人即今在什麼處。

師云。渠無國土。處處逢渠。

江州德安無相繼才禪師

問。欲離無垢丈室。將屆無相道場。兩種是無。如何是有。

師云。孤明宇宙。

僧曰。未審意旨如何。

師云。獨露乾坤。

上堂云。禪無私授。有相皆真。諸人還見無相寶塔吞卻佛殿三門么。良久。嗄。是何言歟。以拂子擊禪床。下座。

東京褒親旌德禪院諭禪師

問。泥多佛大。水長船高。不犯清波。請師別道。

師云。靈龜已透青霄。

僧曰。恁么則不居本位。別透波瀾。

師云。

【現代漢語翻譯】 現代漢語譯本： 遮里會得（zhè lǐ huì dé）：就在這裡領會。便是一切現成：一切都是現成的。參（cān）！

蘄州（Qí zhōu）白雲山（Bái yún shān）廣教德方禪師（Guǎng jiào Dé fāng Chán shī）

問：和風乍扇，選佛場開：溫暖的風剛剛吹拂，選佛的場所就打開了。架起紅爐，要分玉石：架起煉丹的爐子，要分辨玉和石頭。

師云：且饒廣教：暫且饒了廣教吧。

僧曰：早是瑕生：早就已經有了瑕疵。

師云：雪峰道底：這是雪峰（Xuě fēng）所說的。

泉州（Quán zhōu）同安（Tóng ān）雙林道基禪師（Shuāng lín Dào jī Chán shī）

問：覺花綻處，正遇明時：覺悟之花綻放的地方，正遇到光明的時候。學人上來，請師速道：學人前來請教，請禪師快速開示。

師云：云生嶺上：雲彩在山嶺上產生。

僧曰：學人未曉：學人還不明白。

師云：水出高源：水從高高的源頭流出。

僧曰：嘉音已播寰中去，一輪明月照同安：美好的聲音已經傳播到天下，一輪明月照耀著同安。

師云：好事不出門：好事不出門。

問：欲明今日事，識取本來人：想要明白今天的事情，就要認識本來的自己。如何是本來人：什麼是本來人？

師云：乾坤收不得，歲月豈能遷：天地都無法收容，歲月又怎麼能改變。

僧曰：未審此人即今在什麼處：不知道這個人現在在什麼地方？

師云：渠無國土，處處逢渠：他沒有固定的國土，到處都能遇到他。

江州（Jiāng zhōu）德安（Dé ān）無相繼才禪師（Wú xiāng Jì cái Chán shī）

問：欲離無垢丈室，將屆無相道場：想要離開沒有污垢的丈室，將要到達無相的道場。兩種是無，如何是有：兩種都是無，那麼什麼是有？

師云：孤明宇宙：獨自照亮宇宙。

僧曰：未審意旨如何：不知道您的意思是什麼？

師云：獨露乾坤：獨自顯露天地。

上堂云：禪無私授，有相皆真：禪沒有私下的傳授，有相的都是真實的。諸人還見無相寶塔吞卻佛殿三門么：各位還看到無相的寶塔吞掉了佛殿的三門嗎？良久。嗄（á）！是何言歟（yú）：這是什麼話啊！以拂子擊禪床，下座：用拂塵敲擊禪床，走下座位。

東京（Dōng jīng）褒親旌德禪院諭禪師（Bāo qīn Jīng dé Chán yuàn Yù Chán shī）

問：泥多佛大，水長船高：泥多了佛像就大，水漲了船就高。不犯清波，請師別道：不觸犯清澈的水波，請禪師另外說。

師云：靈龜已透青霄：靈龜已經穿透了青天。

僧曰：恁么則不居本位，別透波瀾：這樣說來就是不居於本位，另外穿透波瀾。

師云：

【English Translation】 English version: Zheli huide (遮里會得): Understand right here. Bian shi yiqie xiancheng (便是一切現成): Everything is readily available. Can (參)!

Qizhou (蘄州) Baiyun Shan (白雲山) Guangjiao Defang Chanshi (廣教德方禪師)

Question: Hefeng zha shan, xuan fo chang kai (和風乍扇，選佛場開): A gentle breeze suddenly blows, and the field for selecting Buddhas opens. Jiaqi honglu, yao fen yu shi (架起紅爐，要分玉石): Setting up a red furnace, we want to distinguish jade from stone.

Master says: Qie rao Guangjiao (且饒廣教): Let Guangjiao off for now.

Monk says: Zao shi xia sheng (早是瑕生): There's already a flaw.

Master says: Xuefeng dao di (雪峰道底): This is what Xuefeng (雪峰) said.

Quanzhou (泉州) Tongan (同安) Shuanglin Daoji Chanshi (雙林道基禪師)

Question: Jue hua zhan chu, zheng yu ming shi (覺花綻處，正遇明時): Where the flower of awakening blooms, it precisely meets a bright time. Xueren shanglai, qing shi su dao (學人上來，請師速道): A student comes forward, please Master speak quickly.

Master says: Yun sheng ling shang (云生嶺上): Clouds arise above the ridge.

Monk says: Xueren wei xiao (學人未曉): This student does not yet understand.

Master says: Shui chu gao yuan (水出高源): Water flows from a high source.

Monk says: Jiayin yi bo huanzhong qu, yi lun mingyue zhao Tongan (嘉音已播寰中去，一輪明月照同安): Auspicious sounds have already spread throughout the world, a bright moon shines on Tongan.

Master says: Haoshi bu chu men (好事不出門): Good deeds don't go out the door.

Question: Yu ming jinri shi, shi qu benlai ren (欲明今日事，識取本來人): To understand today's affairs, recognize the original person. Ruhe shi benlai ren (如何是本來人): What is the original person?

Master says: Qiankun shou bu de, suiyue qi neng qian (乾坤收不得，歲月豈能遷): Heaven and earth cannot contain it, how can time alter it?

Monk says: Weishen ci ren jijing zai shenme chu (未審此人即今在什麼處): I don't know where this person is right now?

Master says: Qu wu guotu, chuchu feng qu (渠無國土，處處逢渠): He has no fixed land, you meet him everywhere.

Jiangzhou (江州) Dean (德安) Wuxiang Jicai Chanshi (無相繼才禪師)

Question: Yu li wugou zhangshi, jiang jie wuxiang daochang (欲離無垢丈室，將屆無相道場): Wanting to leave the immaculate abbot's room, about to arrive at the formless Bodhimanda. Liang zhong shi wu, ruhe shi you (兩種是無，如何是有): Both are formless, so what is form?

Master says: Gu ming yuzhou (孤明宇宙): Alone illuminating the universe.

Monk says: Weishen yizhi ruhe (未審意旨如何): I don't know what your intention is?

Master says: Du lu qiankun (獨露乾坤): Alone revealing heaven and earth.

Ascending the Dharma hall, he said: Chan wu si shou, you xiang jie zhen (禪無私授，有相皆真): Chan has no private transmission, all forms are real. Zhuren hai jian wuxiang baota tun que fodian sanmen me (諸人還見無相寶塔吞卻佛殿三門么): Have you all seen the formless pagoda swallow the three gates of the Buddha hall? After a long pause. A (嗄)! Shi he yan yu (是何言歟): What words are these! He struck the Zen bed with a whisk and descended from his seat.

Tokyo (東京) Baoqin Jingde Chanyuan Yu Chanshi (褒親旌德禪院諭禪師)

Question: Ni duo fo da, shui zhang chuan gao (泥多佛大，水長船高): More mud, bigger Buddha; higher water, taller boat. Bu fan qingbo, qing shi bie dao (不犯清波，請師別道): Without disturbing the clear waves, please Master speak differently.

Master says: Linggui yi tou qingxiao (靈龜已透青霄): The spiritual turtle has already pierced the blue sky.

Monk says: Nenme ze bu ju benwei, bie tou bolan (恁么則不居本位，別透波瀾): In that case, it does not reside in its original position, but pierces through the waves separately.

Master says:

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四海盡為雨。

僧曰。踏破澄潭月。穿開碧落天。

師云。底事更由誰。

問。劫火洞然起。大千非究竟。所有作業人。如何安性命。

師云。佛手遮不得。人心似等閑。

僧曰。恁么則腳手忙然。如落湯鱉。

師云。喚不回頭爭奈何。

僧曰。不唯一身塗炭。亦乃萬劫塵勞。

師云。自是時人不肯休。

僧曰。衲僧分上又作么生。

師云。高揖釋迦。不拜彌勒。

上堂云。新羅打鼓。大宋上堂。庭前柏子問話。燈籠露柱著忙。香臺拄杖起作舞。臥病維摩猶在床。遮老漢。我也識得你病。休訝郎當。咄。

上堂云。駕鐵牛。耕巨海。探驪頷之珠。獲珊瑚之寶。枝枝撐月。光射鬥牛。神鬼知貴而不知價。謂得之於心。應之於手。家榮國富。受用無窮。且道是誰。良久。云。將軍自有嘉聲在。

潭州鹿苑景深禪師

上堂云。和風初扇。柳眼分眉。岳展如屏。山花似錦。檐頭鵲噪。鶴宿喬松。澗水清冷。魚龍遊泳。居林下者。足可歡娛。雖無絲管之音。亦有山家之態。諸仁者。且道畢竟作么生。良久。云。一任流通。咄。

饒州妙果院法喜禪師

問。如何是佛。

師云。一字兩頭垂。

僧曰。學人未曉。

【現代漢語翻譯】 現代漢語譯本 四海都化為雨水。

僧人說：『踏破了清澈潭水的月影，穿透了碧藍的天空。』

禪師說：『這件事究竟要由誰來決定？』

僧人問：『劫火（kalpa-fire，世界末日之火）猛烈燃燒起來，整個大千世界（mahā-sāhasra-lokadhātu，三千大千世界）都不能倖免於難，所有造業的人，如何安身立命？』

禪師說：『佛手也遮擋不住，人心卻像平常一樣。』

僧人說：『這樣說來，豈不是手忙腳亂，像掉進開水裡的鱉一樣？』

禪師說：『呼喚不回頭，又能怎麼樣呢？』

僧人說：『不僅僅是自身遭受塗炭，而且還會經歷萬劫的塵勞。』

禪師說：『只是世人不肯罷休罷了。』

僧人說：『我們出家人的本分又該如何呢？』

禪師說：『高傲地向釋迦（Śākyamuni，佛教創始人）作揖，不拜彌勒（Maitreya，未來佛）。』

上堂說法時說：『新羅（Silla，古代朝鮮國家）在打鼓，大宋（Song Dynasty，中國朝代）在升座說法。庭前的柏樹在問話，燈籠和露柱（寺院中的柱子）忙作一團。香臺上供奉的器物和拄杖都跳起舞來，臥病的維摩（Vimalakirti，一位著名的在家菩薩）還躺在床上。你這老漢，我早就知道你的病了，不要驚訝我的放蕩不羈。咄！』

上堂說法時說：『駕馭著鐵牛，耕耘著巨大的海洋，探取驪龍（Lóng，傳說中的龍）下巴里的寶珠，獲得珊瑚的珍寶。珊瑚的枝枝都支撐著月亮，光芒射向斗宿和牛宿（中國星宿名）。神鬼知道它的珍貴卻不知道它的價值，說是得之於心，應之於手，家業昌盛，國家富強，受用無窮。那麼，這究竟是誰呢？』停頓了很久，說：『將軍自有美好的名聲在那裡。』

潭州（Tánzhōu，地名）鹿苑（Lùyuàn，寺院名）景深禪師

上堂說法時說：『和煦的春風開始吹拂，柳樹的嫩芽像眉毛一樣舒展開來。山嶽像屏風一樣展開，山花像錦繡一樣絢爛。屋檐上的喜鵲在歡叫，鶴棲息在高大的松樹上。山澗的水清澈寒冷，魚和龍在水中游動。居住在山林下的人，完全可以歡快愉悅。即使沒有絲竹管絃的音樂，也有山野人家的情態。各位仁者，那麼，這究竟是怎麼回事呢？』停頓了很久，說：『任憑它流通吧。咄！』

饒州（Ráozhōu，地名）妙果院（Miàoguǒ Yuàn，寺院名）法喜禪師

僧人問：『什麼是佛？』

禪師說：『一字兩頭垂。』

僧人說：『弟子不明白。』

【English Translation】 English version The four seas all turn into rain.

A monk said, 'Trampling the moon in the clear pond, piercing through the azure sky.'

The Master said, 'What matter is ultimately decided by whom?'

A monk asked, 'When the kalpa-fire (kalpa-fire, the fire at the end of the world) fiercely arises, the entire great chiliocosm (mahā-sāhasra-lokadhātu, the great trichiliocosm) is not spared. How can all sentient beings who create karma find peace and security?'

The Master said, 'Even the Buddha's hand cannot shield it, yet people's minds remain as ordinary as ever.'

The monk said, 'In that case, wouldn't one be in a flurry, like a turtle dropped into boiling water?'

The Master said, 'What can be done when calling does not turn one's head?'

The monk said, 'It's not just one's own body that is covered in soot, but also countless kalpas of worldly toil.'

The Master said, 'It's just that people of the world are unwilling to stop.'

The monk said, 'What about the share of us monks?'

The Master said, 'Haughtily salute Śākyamuni (Śākyamuni, the founder of Buddhism), and do not bow to Maitreya (Maitreya, the future Buddha).'

Ascending the hall, he said, 'Silla (Silla, an ancient Korean kingdom) is drumming, the Song Dynasty (Song Dynasty, a Chinese dynasty) is ascending the hall. The cypress tree in front of the courtyard is asking questions, the lantern and the pillar (pillars in the monastery) are busying about. The incense stand and the staff are dancing, and Vimalakirti (Vimalakirti, a famous lay Bodhisattva) who is ill is still in bed. You old man, I have long known your illness, don't be surprised by my uninhibitedness. DOH!'

Ascending the hall, he said, 'Driving an iron ox, cultivating the vast ocean, retrieving the pearl from the chin of the dragon (Lóng, a legendary dragon), obtaining the treasure of coral. Each branch supports the moon, and the light shines towards the Dipper and Ox constellations (Chinese constellations). Gods and ghosts know its value but not its price, saying it is obtained from the heart and responds to the hand, the family prospers, the country is rich, and the enjoyment is endless. So, who is this?' After a long pause, he said, 'The general has his own good reputation there.'

Zen Master Jingshen of Luyuan (Lùyuàn, temple name) in Tanzhou (Tánzhōu, place name)

Ascending the hall, he said, 'The gentle breeze is just beginning to blow, the willow buds are unfolding like eyebrows. The mountains unfold like a screen, and the mountain flowers are like brocade. The magpies on the eaves are chirping, and the cranes are resting on tall pine trees. The water in the mountain stream is clear and cold, and fish and dragons are swimming in the water. Those who live under the forest can be completely happy and joyful. Even without the music of strings and pipes, there is also the demeanor of a mountain family. All of you, what exactly is going on?' After a long pause, he said, 'Let it circulate. DOH!'

Zen Master Faxi of Miaoguo Monastery (Miàoguǒ Yuàn, temple name) in Raozhou (Ráozhōu, place name)

A monk asked, 'What is Buddha?'

The Master said, 'One character hanging at both ends.'

The monk said, 'This disciple does not understand.'

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師云。丁字橫挑腳。

僧曰。如何是向上事。師云。萬里無片云。

問。如何是祖師西來意。

師云。風清底際柏。

上堂。示眾云。休。休。得抽頭處且抽頭。莫。莫。底事難教閑處著。白日常催快活人。黃金難買神仙藥。參。

上堂云。執之失度。必入邪路。放之自然。體無去住。且道是什麼。良久。云。人平不語。水平不流。下座。

安州壽寧院成則禪師

問。西來密旨真訊息。今日當筵愿舉揚。

師云。牛頭沒。馬頭回。

僧曰。一句超三界。萬匯盡沾恩。

師云。赫日光中斗柄垂。

僧曰。一輪明月照。萬里遠山青。

師云。且得領話。

師云。二千年前公案。今日已為重提。八萬四千法門。與渠一時畫斷。若向威音王已前薦得。丈夫自有沖天志。七佛已后明宗。幾個男兒氣宇豪。若據祖師西來。真個壓良為賤。而今到此。有理難伸。事不獲已。只得土上如泥。隨風倒垛。把定放開。臨機生殺。若也把定。祖佛出來。性命不存。若也放開。便與諸人大家拍和。舉起胡家曲。共唱木人歌。清風明月生遙夜。玉笛關山吹薜蘿。迦葉作舞鍾馗拍。潮海齊生𠯗𠯗波。龍王怒劍誰敢顧。遏定鰕魚不敢過。

明州岳林

【現代漢語翻譯】 現代漢語譯本 師父說：『丁字一橫挑起一雙腳。』 僧人問：『什麼是向上之事？』 師父說：『萬里無一絲雲彩。』 僧人問：『什麼是祖師（Patriarch）西來意（意指禪宗的根本宗旨）？』 師父說：『風清之處，柏樹挺拔。』 師父上堂說法，向大眾開示說：『休，休，能夠找到脫身之處就趕緊脫身。莫，莫，世事艱難，難以讓人清閒自在。白天總是催促著快活之人，黃金也難以買到神仙的靈藥。』參！ 師父上堂說法：『執著於它就會失去尺度，必定會進入邪路。放任它自然發展，本體無所謂來去。』 那麼，（這個本體）到底是什麼呢？ 良久，師父說：『人平靜時不會多說話，水平靜時不會流動。』說完便下座。 安州（Anzhou）壽寧院（Shouning Monastery）成則禪師（Chengzhe Chan Master） 僧人問：『西來（指達摩祖師從西方來到中國）的秘密旨意，真正的訊息，今天在這法會之上，希望您能宣揚。』 師父說：『牛頭（Niu Tou，指牛頭宗）消失了，馬頭（Ma Tou，指馬祖道一）回來了。』 僧人說：『一句話超越三界（Three Realms），萬物都沾染恩澤。』 師父說：『烈日當空，北斗星卻顯現出來。』 僧人說：『一輪明月照耀，萬里遠山青翠。』 師父說：『姑且算是領會了我的話。』 師父說：『兩千年前的公案（Gongan，禪宗用語，指禪宗祖師的言行或故事），今天又被重新提起。八萬四千法門（Dharma doors），與它一時都被判決。如果能在威音王（Wei Yin Wang，過去佛名）之前領悟，大丈夫自有沖天之志。七佛（Seven Buddhas，過去七佛）之後才明白宗旨，有幾個男兒氣宇軒昂？如果按照祖師西來的本意，真是壓迫良善為奴隸。如今到了這裡，有理也難以申辯，事到如今，不得已，只能像泥土一樣隨風倒下。把定和放開，臨機應變，生殺予奪。如果把定，祖佛出來，性命也難保。如果放開，就和大家一起拍手唱和。舉起胡家的曲調，一起唱木人的歌。清風明月帶來遙遠的夜晚，玉笛在關山吹奏著薜蘿的曲調。迦葉（Kasyapa，佛陀十大弟子之一）跳舞，鍾馗（Zhong Kui，中國神話人物，能驅鬼逐邪）拍手，潮水海面一起涌起𠯜𠯜的波浪。龍王憤怒地揮劍，誰敢顧視？阻止蝦魚不敢通過。』 明州（Mingzhou）岳林（Yuelin）

【English Translation】 English version The Master said, 'The character '丁' (Ding) has a horizontal stroke that picks up the feet.' A monk asked, 'What is the matter of upward striving?' The Master said, 'Ten thousand miles without a single cloud.' Asked: 'What is the meaning of the Patriarch's (Patriarch) coming from the West (referring to the fundamental principle of Zen Buddhism)?' The Master said, 'Where the wind is clear, the cypress trees stand tall.' The Master ascended the Dharma hall and instructed the assembly, saying, 'Stop, stop, if you can find a way to escape, then quickly escape. Don't, don't, worldly affairs are difficult, making it hard for people to be leisurely and at ease. The daytime always urges on those who are happy, and gold is difficult to buy the elixir of immortals.' Investigate! The Master ascended the Dharma hall and said, 'Clinging to it, you will lose measure and surely enter a deviant path. Letting it be natural, the substance has no coming or going.' Then, what is it? After a long pause, the Master said, 'People are silent when calm, water does not flow when level.' Having said this, he descended from the seat. Chan Master Chengze (Chengzhe Chan Master) of Shouning Monastery (Shouning Monastery) in Anzhou (Anzhou) A monk asked, 'The secret decree of the West's (referring to Bodhidharma's coming from the West) arrival, the true message, today in this Dharma assembly, I hope you will proclaim it.' The Master said, 'The head of the Ox (Niu Tou, referring to the Ox-Head School) disappears, the head of the Horse (Ma Tou, referring to Mazu Daoyi) returns.' The monk said, 'One sentence transcends the Three Realms (Three Realms), and all things are imbued with grace.' The Master said, 'In the bright sunlight, the Big Dipper appears.' The monk said, 'A round bright moon shines, ten thousand miles of distant mountains are green.' The Master said, 'For the time being, consider that you have understood my words.' The Master said, 'A case (Gongan, a Zen term referring to the words and deeds or stories of Zen masters) from two thousand years ago is being brought up again today. The eighty-four thousand Dharma doors (Dharma doors) are all judged along with it at once. If you can realize it before Wei Yin Wang (Wei Yin Wang, the name of a past Buddha), a great person will naturally have soaring aspirations. After the Seven Buddhas (Seven Buddhas, the past seven Buddhas) understand the principle, how many men have heroic spirit? If according to the original intention of the Patriarch's coming from the West, it is truly oppressing the good to be slaves. Now that we have arrived here, it is difficult to argue reasonably, and as things stand, we have no choice but to fall like mud in the soil, blown down by the wind. Holding on and letting go, adapting to the situation, giving life and taking it away. If you hold on, even if the Buddhas and Patriarchs come out, their lives will not be spared. If you let go, then everyone will clap and sing together. Raise the tune of the Hu people, and sing the song of the wooden man together. The clear wind and bright moon bring a distant night, and the jade flute plays the tune of Bixieluo in the mountain pass. Kasyapa (Kasyapa, one of the ten great disciples of the Buddha) dances, Zhong Kui (Zhong Kui, a figure in Chinese mythology who can drive away ghosts and evil) claps, and the tidal sea rises together with surging waves. The Dragon King angrily wields his sword, who dares to look? Stopping the shrimp and fish from daring to pass.' Yuelin (Yuelin) in Mingzhou (Mingzhou)

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崇福院圓明禪師

問。為　國開堂於此日。先將何法報　君恩。

師云。千山頂上一輪月。萬里江波徹底明。

僧曰。恁么則群生皆舉目。個個謝無私。

師云。　吾皇自有千生化。何必勞君賀太平。

僧曰。若然者。堯舜清風萬古新。

師云。皇天無親。唯德是輔。

問。利人一句。請師速道。

師云。走馬入長安。報道太平年。

僧曰。此猶在金峰窠里。和尚如何指南。

師云。鐵牛吼處千江月。木馬嘶時遍地春。

問。如何是不動尊。

師云。走馬趁不及。

僧曰。此猶是動底事。如何是不動底事。

師云。清風拂云飛。白日不曾移。

上堂云。惠日騰空。輝光炟赫。摩尼在掌。燦爛圓明。應現臨機。纖毫難隱。眾中莫有拗麒麟角。坐祖師頭者么。出來相見。良久。云。若無。山僧今日縮卻舌頭。

真州資福懷寶禪師

問。如何是向上事。

師云。問取向下事。

僧曰。向下事如何。

師云。隨語漢。

問。如何是佛。

師云。猶自不識。

僧曰。只遮便是。

師云。錯。

問。路逢猛獸時如何。

師云。似他逢你。

問。孤峰獨

【現代漢語翻譯】 現代漢語譯本 崇福院圓明禪師

問：今日為國家開堂說法，首先應該用什麼佛法來報答君王的恩德？

圓明禪師答：千山頂上一輪明月高懸，萬里江面波光徹底澄明。

僧人說：既然如此，那麼眾生都抬頭仰望，個個感謝這無私的恩澤。

圓明禪師答：當今皇上自有千百種化育百姓的恩德，何必勞煩你來慶賀太平？

僧人說：如果這樣，那麼堯舜時代的清明之風將萬古長新。

圓明禪師答：皇天沒有偏私，只輔助有德之人。

問：請禪師快速說一句利益眾生的話。

圓明禪師答：快馬奔入長安，報告天下太平的喜訊。

僧人說：這仍然停留在金峰的窠臼里，和尚您如何指示方向？

圓明禪師答：鐵牛吼叫之處，千江映照月影；木馬嘶鳴之時，大地遍佈春意。

問：什麼是『不動尊』（Achala，佛教中的明王，象徵堅定不移的意志）？

圓明禪師答：快馬也追趕不上。

僧人說：這仍然是動的事情，什麼是不動的事情？

圓明禪師答：清風拂過，雲彩飛動，太陽卻不曾移動。

上堂說法時說：佛法的智慧之日昇上天空，光輝燦爛奪目。如意寶珠就在手中，燦爛而圓滿光明。應機顯現，纖毫也難以隱藏。大眾之中莫有能拗斷麒麟角，坐在祖師頭上的人嗎？出來相見。停頓了很久，說：如果沒有，山僧我今天就閉口不言。

真州資福懷寶禪師

問：什麼是向上提升的境界？

懷寶禪師答：去問向下沉淪的事情。

僧人說：向下沉淪的事情是怎樣的？

懷寶禪師答：只會跟隨別人言語的人。

問：什麼是佛（Buddha）？

懷寶禪師答：仍然不認識。

僧人說：僅僅就是這個。

懷寶禪師答：錯。

問：路上遇到猛獸時該怎麼辦？

懷寶禪師答：就像它遇到你一樣。

問：孤峰獨立，

【English Translation】 English version Chongfu Temple, Zen Master Yuanming

Question: Today, as we open the Dharma hall for the sake of the nation, what Dharma should we first use to repay the Emperor's kindness?

The Master said: A round moon hangs atop a thousand mountains; the waves of ten thousand miles of rivers are thoroughly bright.

The monk said: If that is so, then all beings raise their eyes and thank this selfless grace.

The Master said: Our Emperor naturally possesses a thousand forms of transformation; there's no need to trouble you to celebrate peace.

The monk said: If that's the case, then the pure breeze of Yao and Shun (legendary sage kings of China) will be eternally new.

The Master said: Heaven has no favorites; it only assists virtue.

Question: Please, Master, quickly say a word that benefits people.

The Master said: A galloping horse enters Chang'an (ancient capital of China), reporting the news of a peaceful year.

The monk said: This is still within the nest of Golden Peak. How does the Master point the way?

The Master said: Where the iron ox roars, a thousand rivers reflect the moon; when the wooden horse neighs, spring pervades the land.

Question: What is Achala (Immovable One, a wrathful deity in Buddhism)?

The Master said: A galloping horse cannot catch up.

The monk said: This is still a matter of movement. What is a matter of immovability?

The Master said: A clear breeze brushes past, and the clouds fly, but the sun never moves.

Ascending the Dharma hall, he said: The sun of wisdom rises in the sky, its light blazing brightly. The Mani jewel (wish-fulfilling jewel) is in the palm of your hand, radiant and perfectly bright. Responding to the occasion, it manifests, and even the slightest detail is difficult to hide. Among you, is there anyone who can break off the unicorn's horn or sit on the Patriarch's head? Come out and meet me. After a long pause, he said: If not, this mountain monk will shut his mouth today.

Zen Master Huaibao of Zifu Temple in Zhenzhou

Question: What is the matter of upward progress?

The Master said: Ask about the matter of downward decline.

The monk said: What is the matter of downward decline?

The Master said: A person who only follows the words of others.

Question: What is Buddha (enlightened one)?

The Master said: Still doesn't recognize.

The monk said: Is it just this?

The Master said: Wrong.

Question: What should one do when encountering a fierce beast on the road?

The Master said: The same as it encountering you.

Question: A solitary peak,

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宿時如何。

師云。高枕無憂。

上堂云。雁叫長空氣象清。園林草木盡彫零。庭前唯有趙州柏。枝葉婆娑特地榮。大眾。遮柏樹子。在天則同天。處人則同人。在城郭與花柳渾居。在山林與煙雲作伴。只如在資福門中。又作么生。良久。云。一朝權在手。看取令行時。下座。

洪州興化院以弼禪師

問。近離興龍。將屆歸宗。龍即不問。如何是珠。

師云。鸞溪劈箭急。

僧曰。莫便是珠否。

師云。曉夜響潺潺。

僧曰。不入洪波里。爭見弄潮人。

師云。珠在什麼處。僧提起坐具。

師云。閑傢俱。

泉州清化院從璉禪師

問。知師久蘊囊中寶。今日當筵略借看。

師云。燕金趙璧。

僧曰。是何宗旨。

師云。賣金須遇買金人。

僧曰。恁么則釋主瞬眸呈妙用。飲光微笑露真機。

師云。依俙越國。彷彿楊州。

上堂云。千峰積翠。萬壑含煙。澗柳迎風。山花嘯日。可以陶情滌慮。可以送目遣懷。如是則高謝人寰。氣衝霄漢。真所謂臥云深處。鼻孔遼天。名利不幹壞。財帛不爲念。恁么過時。且道有佛法道理也無。良久。云。時挑野菜和根煮。旋斫生柴帶葉燒。

洪州西山龍泉夔禪

【現代漢語翻譯】 現代漢語譯本 問：睡覺時如何？ 師父說：『高枕無憂。』 上堂說法時說：『雁叫長空，氣象清新。園林草木，都已凋零。庭前唯有趙州柏（指趙州從諗禪師手植的柏樹），枝葉婆娑，格外繁榮。』各位，這柏樹，在天就如同天，在人就如同人，在城郭與花柳混居，在山林與煙雲為伴。那麼在資福寺門中，又該如何呢？』良久，說：『一旦大權在手，且看號令施行之時。』說完，走下法座。 洪州興化院以弼禪師 問：『剛離開興龍寺，將要到達歸宗寺。興龍寺暫且不問，如何是珠？』 師父說：『鸞溪的箭飛速。』 僧人說：『莫非這就是珠嗎？』 師父說：『日夜響著潺潺的水聲。』 僧人說：『不入洪波之中，怎能見到弄潮的人？』 師父說：『珠在什麼地方？』僧人提起坐具。 師父說：『閑置的傢俱。』 泉州清化院從璉禪師 問：『知道師父您長久以來蘊藏著囊中之寶，今天在這法會之上，略微借來看看。』 師父說：『燕國的黃金和趙國的寶玉。』 僧人說：『這是什麼宗旨？』 師父說：『賣金子需要遇到買金子的人。』 僧人說：『如此說來，釋迦牟尼佛（釋主）眨眼之間就展現了微妙的作用，迦葉尊者（飲光）微笑就顯露了真實的禪機。』 師父說：『依稀像是越國，彷彿像是揚州。』 上堂說法時說：『千峰堆積著翠綠，萬壑蘊含著煙霞。澗邊的柳樹迎著風，山上的花朵對著太陽。可以用來陶冶情操，洗滌思慮，可以用來放眼遠望，抒發情懷。』如果這樣，就能夠高尚地謝絕人世間的紛擾，氣概直衝雲霄。這真是所謂的『身臥雲霧深處，鼻孔朝向遼闊的天空。』名利不會干擾，錢財不會掛念。這樣度日，且說有沒有佛法的道理呢？』良久，說：『時常採摘野菜連根煮，隨意砍伐新柴帶葉燒。』 洪州西山龍泉夔禪師

【English Translation】 English version Question: How is it when sleeping? The Master said: 'Resting your head high without worries.' In the Dharma hall, he said: 'The wild geese cry in the long sky, the atmosphere is clear. The garden trees and plants are all withered. Only the cypress of Zhaozhou (referring to the cypress tree planted by Zen Master Zhaozhou Congshen) in front of the courtyard is lush and particularly prosperous.' Everyone, this cypress tree, in the sky, is like the sky; among people, it is like people; in cities, it lives with flowers and willows; in mountains and forests, it accompanies smoke and clouds. So, what about in the gate of Zifu Temple?' After a long silence, he said: 'Once the power is in hand, see when the orders are carried out.' He then stepped down from the seat. Zen Master Yi Bi of Xinghua Monastery in Hongzhou Question: 'Having just left Xinglong Monastery and about to arrive at Guizong Monastery. Xinglong is not asked for now, what is the pearl?' The Master said: 'The arrow of Luanxi is swift.' The monk said: 'Could that be the pearl?' The Master said: 'Day and night, the sound of gurgling water echoes.' The monk said: 'Without entering the vast waves, how can one see the tide players?' The Master said: 'Where is the pearl?' The monk raised his sitting mat. The Master said: 'Idle furniture.' Zen Master Cong Lian of Qinghua Monastery in Quanzhou Question: 'Knowing that the Master has long possessed a treasure in his bag, today at this gathering, may I briefly borrow it to see?' The Master said: 'The gold of Yan and the jade of Zhao.' The monk said: 'What is the principle?' The Master said: 'Selling gold requires meeting a gold buyer.' The monk said: 'In that case, Shakyamuni Buddha (釋主) presents the wonderful function with a blink of an eye, and Mahakasyapa (飲光) reveals the true opportunity with a smile.' The Master said: 'Faintly like the country of Yue, vaguely like Yangzhou.' In the Dharma hall, he said: 'Thousands of peaks accumulate green, and ten thousand valleys contain mist. The willows by the stream welcome the wind, and the mountain flowers face the sun. It can be used to cultivate emotions and cleanse thoughts, and it can be used to look into the distance and express feelings.' If so, one can nobly reject the disturbances of the human world, and one's spirit soars into the sky. This is truly what is called 'lying deep in the clouds, with nostrils facing the vast sky.' Fame and fortune do not interfere, and wealth is not a concern. Spending time like this, is there any Buddhist principle?' After a long silence, he said: 'Often picking wild vegetables to cook with the roots, casually chopping fresh firewood to burn with the leaves.' Zen Master Kui of Longquan Monastery in Xishan, Hongzhou

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師

問。如何是向上事。

師云。須彌頂上擊金鐘。

僧曰。洪音一振。韻出青霄。

師云。作么生聞。

僧曰。聲聲無欠少。不見打鐘人。

師云。大眾笑你。

上堂。眾集定。師乃云。祇恁么便散去。不妨要妙。雖然如是。早是無風起浪。釘橛空中。豈況牽枝引蔓。說妙談玄。正是金屑眼中翳。衣珠法上塵。且道拂塵出屑是什麼人。卓拄杖一下。

襄州西禪萬壽院智圓禪師

問。因緣遇會。試舞一場。

師云。賺卻多少人。

僧曰。恁么則龍吟隨處祥雲起也。

師云。見個什麼。

僧曰。春色惹開群木秀。清風吹綻祖花新。

師云。大眾一時看。

師云。飲光門下。妙旨奚宣。毗耶杜辭。已成多事。摩竭掩室。不令而行。西天四七高僧燈燈續𦦨。東土二三諸祖印印聯芳。自古及今。祖宗傳授。所以得於無得。證於無證。應無所住而住。了無所了而了。其有達者。便能方寸之池。流出無窮之寶。潤澤生靈。　皇恩佛恩一時報足。雖然如是。莫有報不得者么。良久。云。粉骨碎身未足酬。一句瞭然超百億。喝一喝。

建州護國禪院康禪師

問。梵剎才興。十方有分。學人還有分也無。

師云。誰敢

【現代漢語翻譯】 現代漢語譯本 師（禪師）： 　　問：如何是向上之事？ 　　師云：須彌（Sumeru，山名，佛教宇宙觀中的中心）頂上擊金鐘。 　　僧曰：洪音一震，韻出青霄。 　　師云：作么生聞？（怎麼聽到的？） 　　僧曰：聲聲無欠少，不見打鐘人。 　　師云：大眾笑你。 　　上堂。眾集定。師乃云：只恁么便散去，不妨要妙。雖然如是，早是無風起浪，釘橛空中。豈況牽枝引蔓，說妙談玄。正是金屑眼中翳，衣珠法上塵。且道拂塵出屑是什麼人？卓拄杖一下。 　　襄州西禪萬壽院智圓禪師 　　問：因緣遇會，試舞一場。 　　師云：賺卻多少人。 　　僧曰：恁么則龍吟隨處祥雲起也。 　　師云：見個什麼？ 　　僧曰：春色惹開群木秀，清風吹綻祖花新。 　　師云：大眾一時看。 　　師云：飲光（迦葉佛的別名）門下，妙旨奚宣？毗耶（Vaisali，古印度城市）杜辭，已成多事。摩竭（Magadha，古印度王國）掩室，不令而行。西天四七高僧燈燈續焰，東土二三諸祖印印聯芳。自古及今，祖宗傳授。所以得於無得，證於無證。應無所住而住，了無所了而了。其有達者，便能方寸之池，流出無窮之寶，潤澤生靈。　皇恩佛恩一時報足。雖然如是，莫有報不得者么？良久。云：粉骨碎身未足酬，一句瞭然超百億。喝一喝。 　　建州護國禪院康禪師 　　問：梵剎（Brahma's temple，寺廟）才興，十方有分。學人還有分也無？ 　　師云：誰敢？

【English Translation】 English version Master: 　　Asked: What is the matter of going upwards? 　　The Master said: Strike the golden bell on the summit of Mount Sumeru (Sumeru, name of a mountain, the center of the Buddhist cosmology). 　　The monk said: The loud sound vibrates, and the rhyme emerges from the blue sky. 　　The Master said: How do you hear it? 　　The monk said: Every sound is complete, but I don't see the bell ringer. 　　The Master said: The assembly laughs at you. 　　Ascending the hall. The assembly gathered. The Master then said: Just like this, dispersing is also not bad, it contains wonderfulness. Although it is like this, it is already stirring up waves without wind, nailing a peg in the air. How much more so is it to draw branches and pull vines, speaking of the wonderful and discussing the mysterious? It is precisely like gold dust in the eyes, and robe pearls as dust on the Dharma. Furthermore, who is the one who brushes away the dust and removes the specks? He struck the staff once. 　　Zen Master Zhiyuan of Xichan Wanshou Temple in Xiangzhou 　　Asked: When conditions meet, try to dance a round. 　　The Master said: How many people have been deceived? 　　The monk said: In that case, the dragon's roar brings auspicious clouds everywhere. 　　The Master said: What do you see? 　　The monk said: The spring colors entice the trees to flourish, and the clear wind blows open the ancestral flowers anew. 　　The Master said: The assembly looks at it all at once. 　　The Master said: Under the gate of Drinking Light (another name for Kashyapa Buddha), what wonderful meaning is to be declared? Vaisali (Vaisali, an ancient Indian city) refusing to speak has already become troublesome. Magadha (Magadha, an ancient Indian kingdom) closing the room, acting without instruction. The forty-seven eminent monks of the Western Heaven continue the flame lamp by lamp, and the two or three ancestors of the Eastern Land link fragrance seal by seal. From ancient times to the present, the ancestors have transmitted the teachings. Therefore, one obtains from non-obtaining, and realizes from non-realizing. One dwells without dwelling, and understands without understanding. Those who are enlightened can draw from the square-inch pond an infinite treasure, nourishing all living beings. The Emperor's grace and the Buddha's grace are repaid all at once. Although it is like this, is there anyone who cannot repay it? After a long silence, he said: Crushing bones and shattering the body is not enough to repay, but a single clear sentence surpasses hundreds of billions. He gave a shout. 　　Zen Master Kang of Huguo Zen Temple in Jianzhou 　　Asked: As soon as the Brahma's temple (Brahma's temple, temple) is built, all directions have a share. Do students also have a share? 　　The Master said: Who dares?

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道無。

僧曰。學人今日有賴。

師云。登門如掛褡。入室許燒香。

僧曰。功不浪施。

師云。事不厭細。

上堂云。護國門下。豹變英靈。握驪頷之明珠。秉金剛之寶劍。九旬禁足。三月安居。外息諸緣。內弘高見。所謂十方同聚會。個個學無為。此是選佛場。心空及第歸。敢問諸仁者。未審緣何道理。便乃心空及第歸。還有人道得么。良久。云。化龍三級浪。震地一聲雷。

建州景福院惟潔禪師

師于紹聖丁丑正月二十七日請諸寺長老僧眾。遂上堂。有翠微長老問。四山相逼。和尚從什麼處去。

師云。渠儂得自由。

微云。竹密不妨流水過。山高豈礙白雲飛。

師云。伶利衲僧。

微云。畢竟事作么生。師良久。微便喝。

師云。臨行之際。休更忉忉。復云。惟潔忝住當山。首尾三年。若論住持。都無所補。其間好惡。口議紛紛。是亦何是。非亦何非。四十二年。一場妄想。近日已來。風火相違。四大分散。大丈夫漢。有何顧惜。要行便行。伏惟珍重。言畢而逝。

南康軍兜率院志恩禪師

上堂云。落落魄魄。居村居郭。莽莽鹵鹵。何今何古。不重己靈。休話佛祖。扭定釋迦鼻孔。揭卻觀音耳朵。任他雪嶺輥毬。休

【現代漢語翻譯】 現代漢語譯本 道無。

僧人問道：『學人今天有所仰仗。』

禪師說：『登門拜訪如同掛上行囊，進入室內才允許燒香。』

僧人說：『功夫不會白費。』

禪師說：『事情不怕細緻。』

禪師上堂說法：『護國寺門下，如豹般變化，英俊而有靈氣，手握黑龍下巴的明珠，秉持金剛的寶劍。九十天禁足修行，三個月安居精進。對外斷絕一切塵緣，對內弘揚高深的見解。』所謂『十方佛土的僧眾聚集在一起，個個學習無為之道。這裡是選拔佛的場所，心空無念才能及第而歸。』敢問各位仁者，不知是何道理，才能心空無念及第而歸？』還有人能說得出來嗎？』良久，禪師說：『鯉魚躍龍門，連跳三級浪，一聲雷鳴震動大地。』

建州景福院惟潔禪師

禪師在紹聖丁丑年正月二十七日，邀請各寺的長老和僧眾，於是上堂說法。有翠微長老問道：『四面山峰相逼，和尚您從哪裡去？』

禪師說：『他能夠得到自由。』

翠微長老說：『竹子茂密不妨礙流水通過，山高又怎能阻礙白雲飛翔？』

禪師說：『真是伶俐的衲僧。』

翠微長老說：『究竟事情該如何了結？』禪師沉默良久。翠微長老便大喝一聲。

禪師說：『臨行之際，不要再嘮叨不休。』又說：『惟潔我忝居當寺住持，前後三年。若論住持的功績，實在沒有什麼可以稱道的。期間的褒貶善惡，人們議論紛紛。說好又有什麼好？說不好又有什麼不好？四十二年，只是一場虛妄的幻想。近日以來，風火不調，四大分離。大丈夫漢，有什麼值得顧惜的？想走便走。各位珍重。』說完便圓寂了。

南康軍兜率院志恩禪師

上堂說法：『落落魄魄，居住在鄉村或城市。莽莽撞撞，無論是現在還是過去。不重視自己的靈性，休要談論佛祖。扭住釋迦（釋迦牟尼，Sakyamuni）的鼻孔，揭掉觀音（觀世音菩薩，Avalokitesvara）的耳朵。任憑他在雪山滾動雪球，休想……』

【English Translation】 English version The Way is nothingness.

A monk said, 'This humble student relies on you today.'

The Master said, 'Entering the gate is like hanging up your bag; entering the room allows you to burn incense.'

The monk said, 'Effort is not wasted.'

The Master said, 'Affairs are not to be disliked for their detail.'

Ascending the hall, the Master said, 'Under the gate of Huguo (Protecting the Nation Temple), the leopard transforms with heroic spirit, holding the bright pearl from the black dragon's chin, wielding the vajra (diamond) sword. Ninety days of restricted steps, three months of peaceful dwelling. Outwardly ceasing all conditions, inwardly promoting high views.' So-called, 'The ten directions gather together, each one learning non-action. This is the field for selecting Buddhas; an empty mind returns with honors.' I dare ask you all, benevolent ones, what is the reason that an empty mind returns with honors? Is there anyone who can speak of it?' After a long silence, the Master said, 'The carp leaps the dragon gate, three levels of waves, a thunderclap shakes the earth.'

Chan Master Weijie of Jingfu Temple in Jianzhou

On the twenty-seventh day of the first month of the year Dīngchǒu in the Shaosheng era, the Master invited elders and monks from various temples and ascended the hall. Elder Cuiwei asked, 'The four mountains press in; where does the Master go from here?'

The Master said, 'That fellow obtains freedom.'

Cuiwei said, 'Dense bamboo does not hinder the flowing water; high mountains do not obstruct the flying white clouds.'

The Master said, 'A clever mendicant monk.'

Cuiwei said, 'What is the ultimate matter?' The Master remained silent for a long time. Cuiwei then shouted.

The Master said, 'At the time of departure, cease further chatter.' He further said, 'Weijie has presumptuously resided as abbot of this mountain for three years from beginning to end. If we speak of the duties of the abbot, there is nothing to add. In the meantime, good and bad, praise and blame, are discussed in confusion. What is right about that? What is wrong about that? Forty-two years, a field of deluded thoughts. Recently, wind and fire are in conflict, the four great elements are scattered. A great man, what is there to cherish? If you want to go, then go. I respectfully wish you well.' Having spoken, he passed away.

Chan Master Zhien of Doushuai Temple in Nankang Army

Ascending the hall, the Master said, 'Unrestrained and unconventional, dwelling in villages or cities. Reckless and crude, whether now or in ancient times. Not valuing one's own spirit, cease talking about Buddhas and ancestors. Twist Sakyamuni's (釋迦牟尼, Sakyamuni) nose, tear off Avalokitesvara's (觀世音菩薩, Avalokitesvara) ears. Let him roll snowballs on the snowy mountains, cease...'

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管禾山打鼓。若是本色衲僧。終不守株待兔。參。

福州興福院康源禪師

問。如何是學人底事。

師云。自家驗取。

問。久負勿絃琴。請師彈一曲。師拍一下。

僧曰。還許學人和也無。

師云。不是知音者。徒勞話歲寒。

師云。山僧有一訣。尋常不漏泄。今日不囊藏。分明為君說。良久。云。寒時寒。熱時熱。

泉州崇福德徽禪師

問。如何是新年頭佛法。

師云。元正啟祚。萬物咸新。

僧曰。謝指示。

師云。老僧失利。

上堂云。煙飛澹澹。柳色依依。莫將庭柏作真機。若問靈云不疑事。桃花滿樹正芳菲。

泉州開元寺真覺大師

諱志添。姓陳氏。本州人也。幼住庵巖。依師圓具。遍參祖席。尋訪東林總禪師之堂。一日。室中示吹布毛因緣。師于言下豁然開悟。乃呈頌曰。

老師曾把布毛吹。舉處分明第一機。

欲識箇中端的趣。嶺頭遙指白雲飛。

至元祐初。游于京師　徐國大王未契禪宗。聞師道風。一日。遣使召師入宮。小參。示眾云。毗盧遮那實性。與汝等諸人本性無別。從曠劫來。輪轉法界。于受生中。無本無末。無去無來。無性無相。無古無今。纖塵不立。毫髮難存。無

【現代漢語翻譯】 現代漢語譯本： 管禾山在打鼓。如果真是本色的出家人，最終不會像守株待兔那樣被動等待。參！ 福州興福院康源禪師 問：如何是學人（指學佛之人）的根本大事？ 師父說：自己去體驗領悟。 問：我久負盛名的無絃琴，請師父彈奏一曲。師父拍了一下。 僧人說：還允許學人附和嗎？ 師父說：不是知音的人，說再多歲寒也徒勞。 師父說：山僧我有一秘訣，平時從不輕易泄露。今天不再藏著掖著，明白地為你們說出來。停頓良久，說：冷的時候就冷，熱的時候就熱。 泉州崇福德徽禪師 問：如何是新年伊始的佛法？ 師父說：新年伊始，萬物都煥然一新。 僧人說：感謝您的指示。 師父說：老僧我反而吃了虧。 上堂開示說：煙霧淡淡飄渺，柳色依依不捨。不要把庭院裡的柏樹當作真正的禪機。如果問靈云（指靈云志勤禪師）不懷疑之事，桃花滿樹，正是芳菲爛漫的時節。 泉州開元寺真覺大師 法諱志添，姓陳，是本州人。年幼時住在庵巖，依止師父受具足戒。遍參各大叢林，尋訪東林總禪師的道場。一日，東林總禪師在禪房中開示吹布毛的因緣。真覺大師在言語之下豁然開悟，於是呈上頌偈說： 老師曾經吹拂布毛，舉手投足都分明是第一等禪機。 想要知道其中的真趣，遙指山嶺，白雲正在飛翔。 到了元祐初年，真覺大師遊歷京師，徐國大王還不瞭解禪宗。聽聞真覺大師的道風，一日，派遣使者召請大師入宮，進行小參。大師開示大眾說：毗盧遮那（Vairocana）的真實自性，與你們這些人的本性沒有差別。從曠劫以來，在法界中輪轉，在受生的過程中，沒有本初也沒有終末，沒有來也沒有去，沒有自性也沒有相狀，沒有古代也沒有今天，一絲塵埃都不能立足，一根毫毛都難以存在，沒有。

【English Translation】 English version: Guan He Mountain is beating the drum. If it's truly a genuine monk, he will not passively wait like one guarding a stump for a hare. Investigate! Chan Master Kangyuan of Xingfu Temple in Fuzhou Asked: What is the fundamental matter for a student (referring to a Buddhist practitioner)? The Master said: Verify it yourself. Asked: I have long possessed a famous stringless zither. Please, Master, play a tune. The Master clapped once. The monk said: Is the student allowed to harmonize? The Master said: For those who are not kindred spirits, it's futile to talk about the cold season. The Master said: This mountain monk has a secret, which I usually don't reveal easily. Today, I won't hide it, but clearly tell it to you. After a long pause, he said: When it's cold, it's cold; when it's hot, it's hot. Chan Master Dehui of Chongfu Temple in Quanzhou Asked: What is the Buddha-dharma at the beginning of the New Year? The Master said: At the beginning of the New Year, all things are renewed. The monk said: Thank you for your instruction. The Master said: This old monk has suffered a loss. Ascending the Dharma hall, he said: The smoke flies faintly, the willow color is lingering. Do not take the courtyard cypress as the true mechanism. If you ask Lingyun (referring to Chan Master Lingyun Zhiqin) about the matter of no doubt, the peach blossoms are in full bloom, just at the season of fragrant splendor. Great Master Zhenjue of Kaiyuan Temple in Quanzhou His taboo name was Zhitian, his surname was Chen, and he was a native of this prefecture. In his youth, he lived in a hermitage and received full ordination relying on his teacher. He widely visited ancestral halls, seeking the hall of Chan Master Zong of Donglin. One day, Chan Master Zong of Donglin demonstrated the cause and condition of blowing cloth fluff in the room. The Master had a sudden awakening upon hearing these words, and then presented a verse saying: The teacher once blew the cloth fluff, every action clearly reveals the foremost mechanism. If you want to know the true interest within, point remotely to the mountain peak, where white clouds are flying. In the early years of Yuan You, Great Master Zhenjue traveled to the capital. King Xu of the Xu kingdom did not yet understand Chan Buddhism. Hearing of the Master's virtuous influence, one day, he sent an envoy to summon the Master to the palace for a small Dharma assembly. The Master instructed the assembly, saying: The true nature of Vairocana (毗盧遮那), is no different from the inherent nature of you all. Since beginningless kalpas, revolving within the Dharma realm, in the process of receiving birth, there is no beginning and no end, no going and no coming, no self-nature and no form, no ancient and no present, not a single speck of dust can stand, not a single hair can exist, there is no.

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正法而可分。何像末之為間。故知法界眾生無成無壞。等性本源是佛。然雖如是。若據衲僧門下。天地懸殊。何也。既有生而有滅。復有去而有來。正像末法既無差。性相照然而可睹。于其中間。無有成佛。無不成佛。于般若藏。無所間然。直饒三世諸佛．六大祖師．天下老和尚。神通過於鹙子。辯智勝於滿慈。到這裡也須結舌亡鋒。良久云。國令已傳清宇宙。人人各賀太平年。

王續問。如何是佛法底事。

師云。見性即是。

王曰。如何得見性去。

師云。不離十二時中。行住坐臥皆是古佛道場　王遂悟玄旨。密契宗風。即命四禪入宮升座。復求印可。飯千僧。閱大藏。以為慶贊。及奏　　太皇。賜磨衲袈裟。時遇　今上皇帝御寶題金镮絳𨨠云。賜真覺道者。當來同成佛果。

復奏　佛印禪號。堅辭不受。諸宮屢賜紫衣。四十餘道回奏諸方禪律　神宗皇帝上仙。于福寧殿賜真覺大師。

建中靖國續燈錄卷第十九 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二十　　　［宋銘］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十四世

舒州海會守端禪師法嗣

【現代漢語翻譯】 現代漢語譯本： 正法時期和末法時期有什麼區別呢？是什麼現象導致了正法和末法之間存在間隔？因此可知，法界（Dharmadhatu，宇宙萬有）眾生沒有所謂的成就和壞滅，平等之性、本源即是佛。雖然如此，如果站在衲僧（修行僧人）的角度來看，卻有天壤之別。為什麼呢？因為既有生就有滅，既有去就有來。正法、像法、末法既然沒有差別，那麼自性與現象的相互輝映就顯而易見。在這其中，沒有成佛與不成佛的區別。在般若藏（Prajna-garbha，智慧寶藏）中，沒有什麼可以區分的。即使是三世諸佛、六大祖師、天下的老和尚，神通勝過舍利弗（Sariputra），辯才勝過彌勒（Maitreya），到了這裡也必須閉口無言。良久之後說：『國家的法令已經傳遍整個宇宙，人人都慶賀太平之年。』 王續問：『什麼是佛法的根本？』 師父說：『見性就是。』 王續說：『如何才能見性？』 師父說：『不離十二時辰之中，行住坐臥都是古佛的道場。』王續於是領悟了玄妙的旨意，與宗門之風暗合。立即下令在宮中設定四禪之座，並請求印可。設齋飯供養千僧，閱讀大藏經，以此來慶賀讚頌。並上奏太皇太后，太皇太后賜予磨衲袈裟。當時正值當今皇帝用御寶題寫金镮絳𨨠，上面寫道：『賜予真覺道者，將來一同成就佛果。』 又上奏請求賜予佛印禪師的稱號，堅決推辭不受。各宮多次賜予紫衣。四十餘道回奏各方禪律。神宗皇帝駕崩后，在福寧殿賜予真覺大師的稱號。 《建中靖國續燈錄》卷第十九 《建中靖國續燈錄》卷第二十 [宋 銘] 東京法雲禪寺住持傳法佛國禪師(臣)惟白集 對機門 南嶽懷讓禪師第十四世 舒州海會守端禪師法嗣

【English Translation】 English version: What is the difference between the Dharma-established age and the Dharma-decline age? What phenomenon causes an interval between the Dharma-established and Dharma-decline ages? Therefore, it is known that sentient beings in the Dharmadhatu (the universe and all phenomena) have no so-called attainment or destruction; the equal nature, the original source, is the Buddha. However, even so, from the perspective of a mendicant monk, there is a world of difference. Why? Because where there is birth, there is death; where there is going, there is coming. Since there is no difference between the Dharma-established, semblance, and decline ages, the mutual illumination of self-nature and phenomena is obvious. In this, there is no distinction between becoming a Buddha and not becoming a Buddha. In the Prajna-garbha (treasury of wisdom), there is nothing to distinguish. Even if the Buddhas of the three times, the six great patriarchs, and the old monks of the world, whose supernatural powers surpass Sariputra, and whose eloquence surpasses Maitreya, must also be speechless here. After a long silence, he said: 'The national decree has spread throughout the universe, and everyone celebrates the year of peace.' Wang Xu asked: 'What is the fundamental matter of the Buddha-dharma?' The master said: 'Seeing one's nature is it.' Wang Xu said: 'How can one see one's nature?' The master said: 'Without leaving the twelve periods of the day, all actions of walking, standing, sitting, and lying down are the ancient Buddha's place of enlightenment.' Wang Xu then understood the profound meaning, and it secretly coincided with the style of the sect. He immediately ordered the setting up of four meditation seats in the palace and requested endorsement. He held a vegetarian feast to offer to a thousand monks and read the Great Treasury of Sutras to celebrate and praise. He also reported to the Empress Dowager, who bestowed a patched robe. At that time, the current emperor used the imperial seal to inscribe a golden ring, writing: 'Bestowed upon the Truth-Realization Practitioner, to attain Buddhahood together in the future.' He also requested the bestowal of the title of Zen Master Foyin, but firmly declined to accept it. The various palaces repeatedly bestowed purple robes. More than forty circuits reported back on the Chan and Vinaya traditions of various regions. After Emperor Shenzong passed away, the title of Great Master Truth-Realization was bestowed in the Funing Hall. Continuation of the Lamp Records of Jianzhong Jingguo, Volume 19 Continuation of the Lamp Records of Jianzhong Jingguo, Volume 20 [Song Ming] Compiled by Wei Bai, Abbot of Fayun Zen Monastery in Tokyo, Dharma-Transmitting Buddha-Country Zen Master (Minister) The Gate of Responding to Opportunities Fourteenth Generation of Zen Master Nanyue Huairang Dharma Successor of Zen Master Shuzhou Haihui Shouduan

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潭州云蓋山智本禪師

姓郭氏。筠州人也。依本州慈雲院受具。即慕參游。造海會端禪師法席。投機開悟。眾所推仰。初住舒州龍門。樞密曾公請住南嶽法輪．高臺道林。晚遷云蓋。

開堂日。升座。顧視云。會么。南嶽山高。瀟湘水綠。千仞壁立。萬派朝宗。久參先德。相共證明。後進初機。有疑請問。

問。香菸馥郁。大眾臨筵。為國開堂。如何舉唱。

師云。片云生岳頂。

僧曰。天上有星皆拱北。人間無水不朝東。

師云。孤月舊團圓。

僧曰。祝延　聖算蒙師指。向上宗乘事若何。師拍禪床一下。

僧曰。逢人分明舉似。

師云。早見錯舉。

問。諸佛出世。天雨四花。和尚出世。有何祥瑞。

師云。千聞不如一見。

僧曰。見后如何。

師云。瞎。

問。如何是佛。

師云。釋迦．彌勒。

僧曰。便恁么會時如何。

師云。腦後擎拳。

問。如何是祖師西來意。

師云。琉璃瓶子。僧擬議。師便喝。

問。庭前柏樹人知有。先師無語意如何。

師云。真鍮不換金。

問。異類擬生全是兆。機鋒兼帶意如何。

師云。脫卻襕衫提席帽。相逢不說那邊來

【現代漢語翻譯】 現代漢語譯本 潭州云蓋山智本禪師

智本禪師，俗姓郭，是筠州人。他在本州的慈雲院受了具足戒，之後便四處參學。他前往海會端禪師的座下，因機緣相合而開悟，受到大眾的推崇。最初住在舒州的龍門，後來樞密曾公邀請他住持南嶽法輪和高臺道林，晚年遷到云蓋山。

開堂之日，智本禪師升座，環顧四周說：『領會了嗎？南嶽山高聳，瀟湘水碧綠，千仞峭壁聳立，萬條河流匯聚。長久參學的先輩們，共同來證明；後來的初學者，有疑問請提問。』

有僧人問：『香菸瀰漫，大眾聚集在此。為國家開堂，應該如何宣講？』

智本禪師說：『一片雲彩從南嶽山頂升起。』

僧人說：『天上的星星都拱衛著北極星，人間的水流沒有不朝向東方的。』

智本禪師說：『孤單的月亮依舊是圓滿的。』

僧人說：『祝願聖上的壽命，蒙受老師的指點，向上追尋宗門大事又該如何？』智本禪師拍了一下禪床。

僧人說：『遇到人就分明地告訴他。』

智本禪師說：『早就見你錯用了。』

有僧人問：『諸佛出世時，天上會下四種花。和尚您出世，有什麼祥瑞？』

智本禪師說：『聽一千遍不如親眼見一次。』

僧人說：『見后如何？』

智本禪師說：『瞎了。』

有僧人問：『什麼是佛？』

智本禪師說：『釋迦（Śākyamuni，現在佛）, 彌勒（Maitreya，未來佛）。』

僧人說：『如果這樣理解，又該如何？』

智本禪師說：『在腦後握拳。』

有僧人問：『什麼是祖師西來意？』

智本禪師說：『琉璃瓶子。』僧人正要思量，智本禪師便喝斥。

有僧人問：『庭前的柏樹，人們都知道它的存在。先師沒有說話，是什麼意思？』

智本禪師說：『真金（zhenjin）不換黃銅（zhenzhu）。』

有僧人問：『不同尋常的事情發生，都是有預兆的。機鋒中又帶有深意，這是什麼意思？』

智本禪師說：『脫下僧袍，拿起席帽，相逢時不說從哪裡來。』

【English Translation】 English version Chan Master Zhiben of Yungai Mountain in Tanzhou

The Chan Master Zhiben, whose lay surname was Guo, was a native of Junzhou. He received the complete precepts at Ciyun Monastery in his native prefecture and then aspired to travel and study. He went to the Dharma seat of Chan Master Haihui Duan, where he had a meeting of minds and attained enlightenment, and was admired by the assembly. He initially resided at Longmen in Shuzhou. Later, Privy Councilor Zeng invited him to reside at Nanyue Falun and Gaotai Daolin. In his later years, he moved to Yungai Mountain.

On the day of his opening Dharma talk, Chan Master Zhiben ascended the seat, looked around, and said, 'Do you understand? Nanyue (Mount Heng) is high, the Xiang River is green, thousand-foot cliffs stand tall, and ten thousand streams flow towards it. Those who have studied with previous masters for a long time, let us prove it together. Newcomers, if you have any doubts, please ask.'

A monk asked, 'The incense is rich and fragrant, and the assembly has gathered. To open the hall for the country, how should you proclaim the Dharma?'

The Master said, 'A wisp of cloud rises from the peak of Nanyue.'

The monk said, 'The stars in the sky all revolve around the North Star, and the waters on earth all flow eastward.'

The Master said, 'The solitary moon is always round.'

The monk said, 'We wish the Emperor long life, and we are grateful for the Master's guidance. What about the matter of the ancestral school?' The Master struck the meditation platform once.

The monk said, 'Clearly explain it to everyone you meet.'

The Master said, 'I saw you misusing it long ago.'

A monk asked, 'When the Buddhas appear in the world, the heavens rain down four kinds of flowers. When the Master appears in the world, what auspicious signs are there?'

The Master said, 'Hearing a thousand times is not as good as seeing once.'

The monk said, 'What after seeing?'

The Master said, 'Blind.'

A monk asked, 'What is Buddha?'

The Master said, 'Śākyamuni (Śākyamuni, the current Buddha), Maitreya (Maitreya, the future Buddha).'

The monk said, 'What if I understand it in this way?'

The Master said, 'Hold your fist behind your head.'

A monk asked, 'What is the meaning of the Patriarch's coming from the West?'

The Master said, 'A crystal bottle.' As the monk hesitated, the Master shouted.

A monk asked, 'Everyone knows about the cypress tree in the courtyard. What is the meaning of the former master's silence?'

The Master said, 'True brass (zhenzhu) cannot be exchanged for gold (zhenjin).'

A monk asked, 'Unusual events are all omens. What is the meaning of the sharp words and hidden intentions?'

The Master said, 'Take off your robe and pick up your straw hat, and when we meet, don't talk about where you came from.'

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。

問。如何是清凈法身。

師云。家無小使。不成君子。

問。目瞪口呿。如何話會。

師云。傍觀者丑。

問。將心覓心。如何覓得。

師云。波斯學漢語。

問。如何是學人出身處。

師云。雪峰元是嶺南人。

問。素面相呈時如何。

師云。一場丑拙。

問。起坐相隨。為什麼不識。

師云。相逢雖語笑。背後切無端。

問。如何是和尚家風。

師云。薄㓟明月。

僧曰。只遮個。別有在。

師云。細切清風。

問。人人盡有一面古鏡。如何是學人古鏡。

師云。打破來。向你道。

僧曰。打破了也。

師云。胡地冬生筍。

問。如何是咬人師子。

師云。五老峰前。

僧曰。遮個豈會咬人。

師云。今日拾得性命。

問。古人道。說取行不得底。行取說不得底。未審行不得底作么生說。

師云。口在腳下。

僧曰。說不得底作么生行。

師云。蹈著舌頭。

問。如何是祖師西來意。

師云。一隊衲僧來。一隊衲僧去。

問。知師久蘊囊中寶。今日當場略借看。

師云。適來恰被人借去。

【現代漢語翻譯】 現代漢語譯本 問：什麼是清凈法身（qing jing fa shen，pure dharma body）？ 師父說：家裡沒有跑腿的，就成不了君子。 問：目瞪口呆，如何領會？ 師父說：旁觀的人覺得醜陋。 問：用意識去尋找意識，如何能找到？ 師父說：波斯人學習漢語。 問：什麼是學人（xue ren，student）的出身處？ 師父說：雪峰（Xue Feng）原本是嶺南（Ling Nan）人。 問：素面相見時如何？ 師父說：一場醜陋笨拙。 問：起立坐下都相隨，為什麼不認識？ 師父說：相逢雖然有說有笑，背後卻毫無緣由。 問：什麼是和尚的家風？ 師父說：輕薄皎潔的明月。 僧人說：只有這個，還有別的嗎？ 師父說：細細切割清風。 問：人人都有一個古鏡，什麼是學人的古鏡？ 師父說：打破了，再告訴你。 僧人說：已經打破了。 師父說：胡地冬天生竹筍。 問：什麼是咬人的獅子？ 師父說：五老峰（Wu Lao Feng）前。 僧人說：這個哪裡會咬人？ 師父說：今天撿回一條命。 問：古人說，說的是做不到的，做的是說不出的。請問做不到的，怎麼說？ 師父說：嘴巴在腳下。 僧人說：說不出的，怎麼做？ 師父說：踩著舌頭。 問：什麼是祖師西來意（zu shi xi lai yi，the meaning of the patriarch's coming from the West）？ 師父說：一隊僧人來，一隊僧人去。 問：知道師父您久藏囊中寶，今天當場略借看看。 師父說：剛才恰好被人借走了。

【English Translation】 English version Question: What is the pure dharma body (qing jing fa shen)? The master said: 'A gentleman cannot be without a small servant in his household.' Question: How to understand with eyes wide open and mouth agape? The master said: 'Bystanders find it ugly.' Question: How can one find the mind by seeking it with the mind? The master said: 'A Persian learning Chinese.' Question: What is the origin of a student (xue ren)? The master said: 'Xue Feng was originally from Ling Nan.' Question: What about presenting the bare face? The master said: 'A scene of ugliness and clumsiness.' Question: Why is it that we don't recognize it, even though it accompanies us in rising and sitting? The master said: 'Though we meet and laugh, there is no reason behind it.' Question: What is the style of the monastery? The master said: 'A thin, bright moon.' The monk said: 'Only this, is there anything else?' The master said: 'Finely slicing the clear wind.' Question: Everyone has an ancient mirror. What is the student's ancient mirror? The master said: 'Break it, and I'll tell you.' The monk said: 'It's already broken.' The master said: 'Bamboo shoots grow in the barbarian lands in winter.' Question: What is the biting lion? The master said: 'In front of Five Old Peaks (Wu Lao Feng).' The monk said: 'How could this bite people?' The master said: 'Today, I have regained my life.' Question: The ancients said, 'Speak of what cannot be done, do what cannot be spoken of.' I wonder, how does one speak of what cannot be done? The master said: 'The mouth is under the feet.' The monk said: 'How does one do what cannot be spoken of?' The master said: 'Treading on the tongue.' Question: What is the meaning of the patriarch's coming from the West (zu shi xi lai yi)? The master said: 'A group of monks comes, a group of monks goes.' Question: I know that you, master, have long kept a treasure in your bag. Today, I would like to borrow it for a look. The master said: 'It was just borrowed by someone else.'

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問。王道與佛道相去多少。

師云。和尚褊衫闊。措大白襕寬。

上堂云。去者鼻孔遼天。來者腳蹈實地。且道祖師意向什麼處著。良久。云。長恨春歸無處覓。不知流入此中來。

上堂云。后詞一訣。對面直說。若到諸方。不得漏泄。稍若商量。金剛腦裂。遂拍一下。

上堂云。高臺巴鼻。開口便是。若也便是。有甚巴鼻。月冷風高。水清山翠。

上堂云。以楔出楔。有甚休歇。欲得休歇。以楔出楔。喝一喝。

上堂。高聲喚侍者。侍者應喏。師云。大眾集也未。

侍者曰。大眾已集。

師云。那一個為什麼不來赴參。侍者無語。

師云。到即不點。

上堂云。滿口道不出。句句甚分明。滿目覷不見。山山疊亂青。鼓聲猶不會。何況是鐘鳴。喝一喝。

上堂云。祖翁卓卓犖犖。兒孫齷齷齪齪。有處藏頭。沒處露角。借問衲僧。如何摸𢱢。

上堂云。雞作雞鳴。犬作犬吠。不用教招。自然如是。本分衲僧。卻不瞥地。

上堂云。眼若硃紅。面如潑墨。婆婆娑娑。頤頤索索。一口咬破鐵饅頭。馨香直到新羅國。

上堂。橫桉拄杖云。牙如刀劍面如鐵。眼放電光光不歇。手把蒺䔧一萬斤。等閑敲著天邊月。卓一下。

蘄

【現代漢語翻譯】 現代漢語譯本： 問：王道（指世俗的統治之道）與佛道（指覺悟之道）相差多少？ 師父說：和尚的短褂寬鬆，讀書人的白色長衫寬大。 上堂說法時說：離去的鼻孔朝天，到來的腳踏實地。那麼，祖師的意向落在什麼地方呢？（停頓片刻）說：長久以來遺憾春天離去無處尋覓，不知不覺流入這（當下）之中來了。 上堂說法時說：最後的訣竅，當面直接說出。如果到了其他地方，不得泄露。稍微商量一下，（違者）金剛的腦袋都會裂開。於是拍了一下（法座）。 上堂說法時說：高臺的把柄，開口便是。如果真是這樣，有什麼把柄可言？月亮寒冷，風聲高勁，水清澈，山青翠。 上堂說法時說：用木楔子敲出木楔子，有什麼休止？想要休止，就用木楔子敲出木楔子。（喝一聲） 上堂說法。高聲呼喚侍者。侍者應聲答『喏』。師父說：大眾集合了嗎？ 侍者說：大眾已經集合。 師父說：那一個為什麼不來參加？侍者無話可說。 師父說：到了也不點名。 上堂說法時說：滿口說不出來，句句卻甚是分明。滿眼看不見，山山重疊著亂青。鼓聲尚且不會，何況是鐘聲。（喝一聲） 上堂說法時說：祖師翁卓立不群，子孫卻平庸瑣碎。有地方藏頭，沒地方露角。請問各位僧人，如何摸索？ 上堂說法時說：雞像雞一樣啼叫，狗像狗一樣吠叫。不用教導招引，自然就是這樣。本分的僧人，卻不明白。 上堂說法時說：眼睛如果硃紅，面孔如同潑墨。婆娑起舞，唸唸有詞。一口咬破鐵饅頭，馨香直到新羅國（古代朝鮮）。 上堂說法。橫著拄著枴杖說：牙齒像刀劍，面孔像鐵打，眼睛放出電光，光芒不停歇。手裡拿著一萬斤蒺藜，隨便敲打著天邊的月亮。（敲一下） 蘄（地名）

【English Translation】 English version: Question: How much difference is there between the King's Way (referring to secular rule) and the Buddha's Way (referring to the path to enlightenment)? The Master said: 'A monk's short robe is wide, and a scholar's white gown is broad.' In the Dharma Hall, he said: 'Those who leave have nostrils facing the sky; those who arrive have feet treading on solid ground. Then, where does the Patriarch's intention land?' (After a pause) He said: 'For a long time, I have regretted that spring has departed and cannot be found anywhere; unknowingly, it has flowed into this (present moment).' In the Dharma Hall, he said: 'The final secret is to speak directly face to face. If you go to other places, you must not reveal it. If you discuss it even slightly, the Vajra's (diamond) head will be split open.' Then he clapped (the Dharma seat). In the Dharma Hall, he said: 'The handle of the high platform is right there when you open your mouth. If it is really so, what handle is there to speak of? The moon is cold, the wind is high, the water is clear, and the mountains are green.' In the Dharma Hall, he said: 'Using a wedge to drive out a wedge, what cessation is there? If you want cessation, use a wedge to drive out a wedge.' (He shouts once). In the Dharma Hall, he loudly called the attendant. The attendant responded, 'Yes.' The Master said, 'Has the assembly gathered?' The attendant said, 'The assembly has already gathered.' The Master said, 'Why hasn't that one come to participate?' The attendant had nothing to say. The Master said, 'Even if they arrive, they are not marked present.' In the Dharma Hall, he said: 'Unable to speak it fully, yet every phrase is very clear. Unable to see it fully with the eyes, yet mountains upon mountains are layered in chaotic green. They still don't understand the sound of the drum, how much less the sound of the bell!' (He shouts once). In the Dharma Hall, he said: 'The ancestral master is outstanding and distinct, but the descendants are petty and vulgar. There is a place to hide the head, but no place to show the horns. I ask you, monks, how do you grope for it?' In the Dharma Hall, he said: 'The chicken crows like a chicken, the dog barks like a dog. There is no need to teach or beckon; it is naturally so. The genuine monk, however, does not understand this at a glance.' In the Dharma Hall, he said: 'Eyes like vermilion red, face like splashed ink. Dancing and swaying, muttering and mumbling. With one bite, he breaks open an iron bun, and the fragrance reaches all the way to Silla (ancient Korea).' In the Dharma Hall, he held his staff horizontally and said: 'Teeth like swords, face like iron, eyes emit electric light, the light does not cease. Holding ten thousand pounds of caltrops in his hand, he casually knocks against the moon in the sky.' (He strikes once). Qi (place name)

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州五祖演禪師

問。攜筇領眾。祖令當行。坐斷要津。師意如何。

師云。西風吹渭水。落葉滿長安。

僧曰。四面無門山嶽秀。今朝且得主人歸。

師云。路頭在什麼處。

僧曰。對面蹉卻。

師云。且喜到來。

問。祖意教意。是同是別。

師云。人貧智短。馬瘦毛長。

問。如何是白雲為人親切處。

師云。裂轉鼻孔。

僧曰。便恁么去時如何。

師云。不知痛癢。

問。達磨面壁。意旨如何。

師云。計校未成。

僧曰。二祖立雪時如何。

師云。將錯就錯。

僧曰。祇如斷臂安心又作么生。

師云。煬帝開汴河。

問。如何是道。

師云。始平郡。

僧曰。如何是道中人。

師云。赤心為主。

僧云。未審道與道中人相去多少。

師云。名傳天下。

問。如何是極則事。

師云。何須特地。

問。百尺竿頭。如何進步。

師云。快走始得。

問。如何是臨濟下事。

師云。五逆聞雷。

僧曰。如何是雲門下事。

師云。紅旗閃爍。

僧曰。如何是曹洞下事。

師云。馳書不到家。

【現代漢語翻譯】 現代漢語譯本： 州五祖演禪師

問：攜帶竹杖率領大眾，是祖師的命令應當執行。佔據重要的關口，禪師您的意思是怎樣？

師說：西風吹拂渭水，落葉飄滿長安。

僧說：四面沒有門，山嶽顯得更加秀麗，今天總算盼得主人歸來。

師說：道路的開端在什麼地方？

僧說：就在對面錯過了。

師說：可喜的是你終於到來了。

問：祖師的意旨和教義，是相同還是不同？

師說：人窮智慧就短淺，馬瘦毛就顯得長。

問：如何是白雲禪師為人最親切的地方？

師說：撕裂你的鼻孔。

僧說：如果就這樣去做，結果會怎樣？

師說：不知疼痛。

問：達磨（Bodhidharma）面壁，意旨是什麼？

師說：計劃盤算尚未完成。

僧說：二祖慧可（Huike）立雪的時候是怎樣的？

師說：將錯就錯。

僧說：那麼斷臂求安心又是怎麼回事？

師說：隋煬帝開鑿汴河。

問：什麼是道？

師說：始平郡。

僧說：什麼是道中人？

師說：赤誠之心為主。

僧說：不知道道與道中人相差多少？

師說：名揚天下。

問：什麼是最終極的事？

師說：何須特別去追求。

問：百尺竿頭，如何更進一步？

師說：快速前進才能成功。

問：什麼是臨濟宗（Linji school）的風格？

師說：五逆之徒聽到雷聲。

僧說：什麼是雲門宗（Yunmen school）的風格？

師說：紅旗閃爍。

僧說：什麼是曹洞宗（Caodong school）的風格？

師說：送信到不了家。

【English Translation】 English version: Zen Master Yanguan of Wuzu Mountain in Qi Prefecture

Question: Carrying a staff and leading the assembly is the ancestral command that should be carried out. Occupying the vital pass, what is the Master's intention?

The Master said: 'The west wind blows on the Wei River, fallen leaves fill Chang'an.'

Monk: 'Mountains are beautiful on all sides without a gate; today, at last, the master returns home.'

The Master said: 'Where is the beginning of the road?'

Monk: 'Missed it right in front of you.'

The Master said: 'Glad you've arrived.'

Question: Are the ancestral intention and the teaching intention the same or different?

The Master said: 'Poor people have short wisdom, thin horses have long hair.'

Question: What is the most intimate place of Baiyun (White Cloud) acting for people?

The Master said: 'Tear open your nostrils.'

Monk: 'What happens if I go like that?'

The Master said: 'Not knowing pain.'

Question: What is the meaning of Bodhidharma facing the wall?

The Master said: 'Calculations are not yet complete.'

Monk: 'What about Huike (the Second Ancestor) standing in the snow?'

The Master said: 'Making the best of a bad situation.'

Monk: 'What about cutting off his arm to pacify his mind?'

The Master said: 'Emperor Yang of Sui opened the Bian River.'

Question: What is the Dao (the Way)?

The Master said: 'Shi Ping County.'

Monk: 'What is a person of the Dao?'

The Master said: 'Sincerity is the master.'

Monk: 'I don't know how far apart the Dao and the person of the Dao are?'

The Master said: 'Fame spreads throughout the world.'

Question: What is the ultimate matter?

The Master said: 'Why seek it specially?'

Question: How to progress from the top of a hundred-foot pole?

The Master said: 'Only by running fast can you succeed.'

Question: What is the style of the Linji school?

The Master said: 'The five rebellious ones hear thunder.'

Monk: 'What is the style of the Yunmen school?'

The Master said: 'Red flags flicker.'

Monk: 'What is the style of the Caodong school?'

The Master said: 'The letter never arrives home.'

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僧云。如何是溈仰下事。

師云。斷碑橫古路。僧禮拜。

師云。何不問法眼下事。

僧曰。留與和尚。

師云。巡人犯夜。

問。如何是白雲一滴水。

師云。打碓打磨。

僧曰。飲者如何。

師云。無著面處。

問。天下人舌頭盡被白雲坐斷。白雲舌頭甚麼人坐斷。

師云。東村王大翁。

問。盡力撥不轉時如何。

師云。特石。

僧曰。一撥便轉時如何。

師云。轢鉆。

師乃云。適來思量得一則因緣。而今早忘了也。卻是拄杖記得。乃拈拄杖云。拄杖子也忘了。遂卓一下。云。同坑無異土。咄。

上堂云。幸然無一事。行腳要參禪。卻被禪相惱。不透祖師關。如何是祖師關。把火入牛欄。

上堂云。恁么恁么。鰕跳不出。不恁么不恁么。弄巧成拙。軟似鐵。硬似泥。金剛眼睛十二兩。衲僧手裡稱頭低。有價數。勿商量。無鼻孔底將什麼聞香。

上堂云。難難幾何般。易易沒巴鼻。好好催人老。默默從此得。過遮四重關。泗州人見大聖。

上堂云。若要七縱八橫。見老和尚打鼓升堂。七十三八十四。將拄杖驀口便筑。然雖如是。拈卻門前上馬臺。剪卻五色索。方始得安樂。

【現代漢語翻譯】 現代漢語譯本 僧人問道：『什麼是溈仰宗（Weiyang school）的根本宗旨？』 師父回答：『斷裂的石碑橫在古老的道路上。』僧人行禮。 師父說：『為什麼不問法眼宗（Fayan school）的根本宗旨？』 僧人說：『留給和尚您來解答。』 師父說：『巡邏的人違反了宵禁。』 有人問：『什麼是白雲寺（Baiyun Temple）的一滴水？』 師父回答：『舂米和磨面。』 僧人說：『飲用這滴水的人會怎麼樣？』 師父回答：『無處可著手。』 有人問：『天下人的舌頭都被白雲寺（Baiyun Temple）封住了，那麼誰來封住白雲寺（Baiyun Temple）的舌頭？』 師父回答：『東村的王大翁。』 有人問：『用盡全力也撥不動的時候該怎麼辦？』 師父回答：『特別的石頭。』 僧人說：『一撥就動的時候該怎麼辦？』 師父回答：『車輪下的尖石。』 師父於是說：『剛才我想到了一則因緣，現在卻早已經忘記了。倒是這根拄杖還記得。』於是拿起拄杖說：『拄杖也忘記了。』隨即用拄杖敲了一下地面，說：『同一個坑裡沒有不同的泥土。咄！』 師父上堂說法：『慶幸沒有什麼事情，四處遊歷參訪禪宗，卻被禪相所困擾，無法參透祖師的關隘。什麼是祖師的關隘？就是把火把放入牛欄。』 師父上堂說法：『這樣這樣，蝦也跳不出去。不這樣不這樣，反而弄巧成拙。柔軟得像鐵，堅硬得像泥。金剛的眼睛值十二兩銀子，在衲僧手裡稱量卻顯得輕賤。有價格，不要商量。沒有鼻孔的人用什麼來聞香？』 師父上堂說法：『難啊難，又能有多少種？容易啊容易，卻沒有頭緒。好好地催人衰老，默默地從中領悟。過了這四重關卡，泗州人就能見到大聖。』 師父上堂說法：『如果想要七縱八橫，就去看老和尚擊鼓升座。七十三，八十四，用拄杖對著嘴巴就打。即使是這樣，也要拿掉門前的上馬臺，剪斷五色繩索，才能得到安樂。』

【English Translation】 English version A monk asked: 'What is the fundamental principle of the Weiyang school (Weiyang school)?' The Master replied: 'A broken stele lies across the ancient road.' The monk bowed. The Master said: 'Why don't you ask about the fundamental principle of the Fayan school (Fayan school)?' The monk said: 'I'll leave it to you, Master, to answer.' The Master said: 'The patrolman violates the curfew.' Someone asked: 'What is a drop of water from Baiyun Temple (Baiyun Temple)?' The Master replied: 'Pounding rice and grinding flour.' The monk said: 'What will happen to the one who drinks this drop of water?' The Master replied: 'Nowhere to begin.' Someone asked: 'The tongues of all people under heaven are sealed by Baiyun Temple (Baiyun Temple), then who will seal the tongue of Baiyun Temple (Baiyun Temple)?' The Master replied: 'Wang Da-weng of the East Village.' Someone asked: 'What should be done when all efforts fail to move it?' The Master replied: 'A special stone.' The monk said: 'What should be done when it moves with a single push?' The Master replied: 'A sharp stone under the wheel.' The Master then said: 'Just now I thought of a karmic connection, but now I have already forgotten it. However, this staff remembers.' Then he picked up the staff and said: 'The staff has also forgotten.' Immediately he tapped the ground with the staff and said: 'In the same pit, there is no different soil. Tut!' The Master ascended the hall and preached: 'Fortunately, there is nothing to do. Traveling around to visit Zen, but being troubled by Zen appearances, unable to penetrate the barrier of the Patriarch. What is the barrier of the Patriarch? It is putting a torch into a cow pen.' The Master ascended the hall and preached: 'Like this, like this, the shrimp cannot jump out. Not like this, not like this, it turns out to be counterproductive. Soft like iron, hard like mud. The diamond eye is worth twelve taels of silver, but it seems cheap when weighed in the hands of a mendicant monk. There is a price, do not bargain. What will someone without nostrils use to smell incense?' The Master ascended the hall and preached: 'Difficult, difficult, how many kinds are there? Easy, easy, there is no clue. Good, good, it urges people to grow old. Silently, one attains from this. Passing through these four barriers, the people of Sizhou will see the Great Sage.' The Master ascended the hall and preached: 'If you want to be seven-vertical and eight-horizontal, go and see the old Master beat the drum and ascend the seat. Seventy-three, eighty-four, strike the mouth with the staff. Even so, remove the mounting platform in front of the door, cut off the five-colored rope, and then you will find peace.'

---

上堂云。有一則奇特因緣舉似諸人。欲說又被說礙。不說又被不說礙。欲舉山河大地。又被山河大地礙。從教頭上且安頭。真金不博鍮。丈夫意如此。快樂百無憂。

滁州瑯瑘山開化寺永起禪師

襄陽人也。鷲嶺興化禪院受業。參白雲端禪師以出世。住持二十年。都尉張侯敦禮奏以椹服。

問。口欲談而詞喪。心欲緣而慮忘。去此二途。請師速道。

師云。一片白雲無盡處。被風吹去又吹來。

僧曰。此猶是學人問處。

師云。你問處作么生道。

僧曰。棒頭有眼明如日。要識真金火里看。

師云。山僧罪過。

僧曰。知即得。

師拊掌一下。云。也不得放過。

問。淺聞深悟。不捨一法。深聞不悟。不受一塵。上是法堂。下是階。作么生是迷逢達磨。

師云。終日相見。何消如此。

僧曰。迷逢達磨蒙師指。迷悟雙忘事若何。

師云。喚作露柱。

僧曰。前頭底如金似玉。後頭底轉見光輝。

師云。今日不著便。

問。年窮年盡烹露地白牛。寸刃未施。請拈出完全底頭角。師良久。

僧曰。凡聖難測。誰喚作牛。

師云。錯。

僧以手點云。雪落在什麼處。

師云。猶

【現代漢語翻譯】 現代漢語譯本 禪師上堂說法時說：『有一則非常奇特的因緣，想告訴各位。想說，又被『說』這個行為所阻礙；不說，又被『不說』這個行為所阻礙。想舉出山河大地（shan he da di，指整個世界），又被山河大地所阻礙。只能從頭上來安立頭。真正的黃金不與黃銅交易。大丈夫的心意就是這樣，快樂而沒有憂愁。』

滁州瑯瑘山開化寺的永起禪師 是襄陽人。在鷲嶺興化禪院接受佛法教育。參拜白雲端禪師后開始弘揚佛法。主持寺廟二十年。都尉張侯以禮相待，並贈送了僧服。

有僧人問：『口想談論，卻詞不達意；心想攀緣，卻思慮全忘。去除這兩條途徑，請禪師快速開示。』 禪師說：『一片白雲無邊無際，被風吹去又吹來。』 僧人說：『這仍然是學人提問的地方。』 禪師說：『你提問的地方要怎麼說？』 僧人說：『棒頭有眼，明亮如太陽；要識別真金，需在火里看。』 禪師說：『山僧我犯了罪過。』 僧人說：『知道就好。』 禪師拍了一下手，說：『也不得放過。』

有僧人問：『淺顯地聽聞就能深刻領悟，不捨棄任何一法；深入地聽聞卻不能領悟，不接受任何一塵。上面是法堂，下面是臺階，如何是迷路時遇到達摩（Da Mo，禪宗始祖）？』 禪師說：『終日相見，何必如此費心。』 僧人說：『迷路時遇到達摩蒙師指點，迷悟雙忘後事情又該如何？』 禪師說：『就叫它露柱（lu zhu，寺廟中常見的石柱）。』 僧人說：『前面的如金似玉，後面的更加光輝。』 禪師說：『今天不著邊際。』

有僧人問：『年終歲末，烹煮露地白牛（lu di bai niu，比喻真如自性），寸刃未施，請禪師拈出完全的頭角。』禪師沉默良久。 僧人說：『凡聖難以測度，誰把它叫做牛？』 禪師說：『錯。』 僧人以手指點，說：『雪落在什麼地方？』 禪師說：『還』

【English Translation】 English version The Zen master, ascending the Dharma hall, said: 'There is a peculiar karmic condition I wish to share with you all. To speak, yet obstructed by speaking; not to speak, yet obstructed by not speaking. To raise mountains and rivers (shan he da di, referring to the entire world), yet obstructed by mountains and rivers. One can only place a head upon a head. True gold is not traded for brass. A great man's intention is thus, joyful and without worries.'

Zen Master Yongqi of Kaihua Temple on Mount Langye in Chuzhou Was a native of Xiangyang. He received Buddhist education at Xinghua Zen Monastery on鷲嶺(Jiuling). After studying with Zen Master Baiyun Duan, he began to propagate the Dharma. He presided over the temple for twenty years. Military Commissioner Zhang Hou treated him with respect and presented him with monastic robes.

A monk asked: 'The mouth desires to speak, yet words are lost; the mind desires to connect, yet thoughts are forgotten. Leaving these two paths, please, Master, speak quickly.' The Zen master said: 'A piece of white cloud is boundless, blown away and blown back by the wind.' The monk said: 'This is still the place where the student asks.' The Zen master said: 'How would you speak of the place where you ask?' The monk said: 'The tip of the staff has eyes, as bright as the sun; to recognize true gold, look in the fire.' The Zen master said: 'This mountain monk has committed a transgression.' The monk said: 'Knowing is enough.' The Zen master clapped his hands once and said: 'One must not let it go either.'

A monk asked: 'Hearing shallowly, one deeply understands, not abandoning a single Dharma; hearing deeply, one does not understand, not accepting a single speck of dust. Above is the Dharma hall, below are the steps, how is it to meet達磨(Da Mo, Bodhidharma, the first patriarch of Zen) when lost?' The Zen master said: 'Meeting every day, why bother so much?' The monk said: 'Meeting達磨(Da Mo) when lost, receiving the Master's guidance; when both delusion and enlightenment are forgotten, what then?' The Zen master said: 'Call it a pillar (lu zhu, stone pillar commonly found in temples).' The monk said: 'The front is like gold and jade, the back is even more radiant.' The Zen master said: 'Today is irrelevant.'

A monk asked: 'At the end of the year, cooking the white ox in the open (lu di bai niu, metaphor for the true nature), without applying an inch of blade, please, Master, present the complete horns.' The Zen master remained silent for a long time. The monk said: 'Saints and mortals are difficult to fathom, who calls it an ox?' The Zen master said: 'Wrong.' The monk pointed with his hand and said: 'Where does the snow fall?' The Zen master said: 'Still.'

---

自不知。

僧曰。敢道諸方不到。

師云。少賣弄。

問。千手大悲提不起。無言童子暗嗟吁。既是千手大悲。為什麼卻提不起。

師云。白雲無縫罅。

僧曰。仰之彌高。鉆之彌堅。

師云。頭頭顯露。

僧曰。為復神通妙用。為復法爾如然。

師云。放過一著。

問。庵內人為什麼不見庵外事。

師云。東家點燈。西家暗坐。

僧曰。如何是庵內事。

師云。眼在什麼處。

僧曰。三門頭合掌。

師云。有甚交涉。

師乃云。五更殘月落。天曉白雲飛。分明目前事。不是目前機。既是目前事。為什麼不是目前機。良久。云。此去西天路。迢迢十萬余。

上堂。良久。拊掌一下。云。阿呵呵。阿呵呵。還會么。法法本來法。遂拈拄杖云。遮個是山僧拄杖。那個是本來法。還定當得么。卓一下。

英州大溶山保福殊禪師

開堂日。上首白槌罷。師顧視大眾云。會么。若也不會。第二杓惡水潑去也。

時有僧問。萬緣俱蕩盡。一衲任逍遙時如何。

師云。暝猿啼古木。

僧曰。學人不會。

師云。寒霧鎖幽林。

問。如何是佛法大意。

師云。清溪三日一回虛

【現代漢語翻譯】 現代漢語譯本 （僧人）自己不明白。

僧人問：『敢說您不瞭解其他地方的禪風？』

禪師說：『少賣弄。』

僧人問：『千手大悲（Qianshou Dabei，千手觀音菩薩）提不起來，無言童子（Wuyan Tongzi，不說話的童子）暗自嘆息。既然是千手大悲，為什麼卻提不起來？』

禪師說：『白雲沒有縫隙。』

僧人說：『仰望它，越發覺得高；鉆研它，越發覺得堅。』

禪師說：『處處都顯露。』

僧人說：『是神通妙用，還是本來如此？』

禪師說：『放過一著。』

僧人問：『庵內人為什麼看不見庵外事？』

禪師說：『東家點燈，西家暗坐。』

僧人問：『如何是庵內事？』

禪師說：『眼睛在什麼地方？』

僧人說：『三門頭合掌。』

禪師說：『有什麼關係？』

禪師於是說：『五更殘月落下，天曉白雲飛起。分明是眼前的事，卻不是眼前的機。既然是眼前的事，為什麼不是眼前的機？』良久，說：『此去西天（Xitian，西方極樂世界）的路，遙遠十萬餘裡。』

禪師上堂說法，沉默良久，拍了一下手掌，說：『阿呵呵，阿呵呵，領會了嗎？法法本來就是法。』於是拿起拄杖說：『這個是山僧（Shanseng，出家人自稱）的拄杖，那個是本來法。能確定嗎？』用拄杖敲了一下。

英州（Yingzhou）大溶山（Darongshan）保福殊禪師（Baofu Shuzhanshi）

開堂日，上首敲槌完畢，禪師環視大眾說：『領會了嗎？如果還不領會，第二杓惡水就要潑過去了。』

當時有僧人問：『萬緣都蕩盡，一衲任逍遙時如何？』

禪師說：『暝猿啼古木。』

僧人說：『學人不會。』

禪師說：『寒霧鎖幽林。』

僧人問：『如何是佛法大意？』

禪師說：『清溪三日一回虛。』

【English Translation】 English version He does not know himself.

A monk asked, 'Dare I say you don't understand the Zen practices of other places?'

The master said, 'Stop showing off.'

A monk asked, 'The thousand hands of Great Compassion (Qianshou Dabei, Avalokiteśvara with a thousand hands) cannot lift it, and the silent boy (Wuyan Tongzi, a silent boy attendant) sighs secretly. Since it is the thousand hands of Great Compassion, why can't it be lifted?'

The master said, 'White clouds have no seams.'

The monk said, 'The more I look up to it, the higher it seems; the more I drill into it, the harder it becomes.'

The master said, 'Everything is revealed.'

The monk said, 'Is it the wonderful function of supernatural power, or is it naturally so?'

The master said, 'Let go of one move.'

A monk asked, 'Why can't the person inside the hermitage see the things outside the hermitage?'

The master said, 'The eastern family lights the lamp, the western family sits in the dark.'

The monk asked, 'What is the matter inside the hermitage?'

The master said, 'Where are the eyes?'

The monk said, 'Joining palms at the three gates.'

The master said, 'What does it have to do with it?'

The master then said, 'The waning moon sets at the fifth watch, and white clouds fly at dawn. It is clearly the matter before your eyes, but it is not the opportunity before your eyes. Since it is the matter before your eyes, why is it not the opportunity before your eyes?' After a long silence, he said, 'The road to the Western Heaven (Xitian, the Western Pure Land) is more than ten thousand miles away.'

The master ascended the hall to preach, and after a long silence, he clapped his hands once and said, 'A-he-he, a-he-he, do you understand? Dharma is inherently Dharma.' Then he picked up his staff and said, 'This is the mountain monk's (Shanseng, a humble term used by monks to refer to themselves) staff, and that is the original Dharma. Can you determine it?' He struck the ground once with the staff.

Zen Master Baofu Shu (Baofu Shuzhanshi) of Darong Mountain (Darongshan) in Yingzhou (Yingzhou)

On the day of his opening the hall, after the chief monk finished striking the gavel, the master looked at the assembly and said, 'Do you understand? If you don't understand, the second ladle of foul water will be splashed over.'

At that time, a monk asked, 'When all myriad conditions are exhausted and one robe allows for carefree wandering, what is it like?'

The master said, 'A dark ape cries in the ancient trees.'

The monk said, 'This student does not understand.'

The master said, 'Cold mist locks the secluded forest.'

The monk asked, 'What is the great meaning of the Buddha Dharma?'

The master said, 'The clear stream is empty once every three days.'

---

。

僧曰。未審其中事若何。

師云。東頭買貴。西頭賣賤。

僧曰。還當也無。

師云。看物酬價。

問。諸佛未出世時如何。

師云。山河大地。

僧曰。出世后如何。

師云。大地山河。

僧曰。與么則一般也。

師云。敲磚打瓦。

問。如何是祖師西來意。

師云。一徑杉松滿面風。

僧曰。如何曉了。

師云。白楊青草雨蒙茸。

問。如何是無心道人。

師云。林下高眠。春秋不記。

僧曰。若然者。更無軌跡到人間。

師云。蓬茅多長雨。松竹不凋霜。

問。如何是和尚家風。

師云。碗大碗小。

僧曰。客來將何祗待。

師云。一杓兩杓。

僧曰。未飽者作么生。

師云。少吃。少吃。

問。如何是大道。

師云。鬧市裡。

僧云。如何是道中人。

師云。一任人看。

問。如何是衲僧氣息。

師云。熏天炙地。

問。如何是佛。

師云。巧𦘕不似。

僧曰。如何是法。

師云。巧說不出。

僧曰。如何是僧。

師云。鬅頭跣足。

問。言語道斷時如何。

【現代漢語翻譯】 現代漢語譯本 僧人問：不知其中的事情是怎樣的？ 師父說：東邊買進價格高，西邊賣出價格低。 僧人問：這樣合算嗎？ 師父說：看東西來估價。 問：諸佛（Buddhas）未出現於世時是怎樣的？ 師父說：山河大地（shan he da di）。 僧人問：出現於世后是怎樣的？ 師父說：大地山河（da di shan he）。 僧人問：這麼說來，就是一樣的了？ 師父說：敲磚打瓦。 問：什麼是祖師西來意（zu shi xi lai yi）？ 師父說：一條路上都是杉樹松樹，迎面吹來風。 僧人問：如何才能明白？ 師父說：白楊樹和青草被雨水打濕，一片濛濛。 問：什麼是無心道人（wu xin dao ren）？ 師父說：在林下高枕而眠，不記得春秋。 僧人問：如果這樣，那就沒有軌跡到人間了？ 師父說：蓬草茅草因雨水而生長，松樹竹子不因霜而凋謝。 問：什麼是和尚（he shang）的家風？ 師父說：碗有大有小。 僧人問：客人來了用什麼招待？ 師父說：一勺兩勺。 僧人問：沒吃飽的怎麼辦？ 師父說：少吃點，少吃點。 問：什麼是大道（da dao）？ 師父說：在熱鬧的集市裡。 僧人問：什麼是道中人（dao zhong ren）？ 師父說：任憑人觀看。 問：什麼是衲僧（na seng）的氣息？ 師父說：熏天炙地。 問：什麼是佛（Fo）？ 師父說：巧妙地畫也不像。 僧人問：什麼是法（Fa）？ 師父說：巧妙地說也說不出。 僧人問：什麼是僧（Seng）？ 師父說：頭髮蓬亂，赤著腳。 問：言語斷絕時是怎樣的？

【English Translation】 English version A monk asked: 'I don't know, what is the matter within this?' The master said: 'Buying is expensive on the east side, selling is cheap on the west side.' The monk asked: 'Is it worthwhile?' The master said: 'Assess the price according to the object.' Asked: 'What was it like when all the Buddhas (Buddhas) had not yet appeared in the world?' The master said: 'Mountains, rivers, and the great earth (shan he da di).' The monk asked: 'What is it like after they appear in the world?' The master said: 'The great earth, mountains, and rivers (da di shan he).' The monk asked: 'So, they are the same?' The master said: 'Knocking bricks and hitting tiles.' Asked: 'What is the meaning of the Patriarch's coming from the West (zu shi xi lai yi)?' The master said: 'A path full of fir and pine trees, with the wind blowing in your face.' The monk asked: 'How can I understand?' The master said: 'White poplars and green grass are covered in misty rain.' Asked: 'What is a person of no mind (wu xin dao ren)?' The master said: 'Sleeping soundly under the forest, not remembering spring or autumn.' The monk asked: 'If that's the case, then there are no traces of them in the human world?' The master said: 'Rough grass and thatch grow long in the rain, pine and bamboo do not wither in the frost.' Asked: 'What is the family style of the abbot (he shang)?' The master said: 'Bowls are big and bowls are small.' The monk asked: 'What will you use to treat guests when they come?' The master said: 'One spoonful, two spoonfuls.' The monk asked: 'What about those who are not full?' The master said: 'Eat less, eat less.' Asked: 'What is the Great Way (da dao)?' The master said: 'In the bustling marketplace.' The monk asked: 'What is a person of the Way (dao zhong ren)?' The master said: 'Let people watch as they please.' Asked: 'What is the breath of a mendicant monk (na seng)?' The master said: 'Scorching the sky and roasting the earth.' Asked: 'What is Buddha (Fo)?' The master said: 'Skillfully painted, yet not alike.' The monk asked: 'What is Dharma (Fa)?' The master said: 'Skillfully spoken, yet cannot be expressed.' The monk asked: 'What is Sangha (Seng)?' The master said: 'Disheveled hair and bare feet.' Asked: 'What is it like when words are cut off?'

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師云。舌落三分。

僧曰。心行處滅時如何。

師云。肚高三尺。

問。孤峰獨宿時如何。

師云。林下長伸兩腳眠。

問。如何是禪。

師云。秋風臨古渡。落日不堪聞。

僧曰。不問遮個禪。

師云。你問那個禪。

僧曰。祖師禪。

師云。南華塔外松陰里。飲露吟風又更多。

問。如何是大道之源。

師云。一路入菸草。

僧曰。如何得達去。

師云。千山啼子規。

問。不落言詮。不落意想。閉卻唇吻。請師分付。

師云。拄杖不在手。

僧曰。一片孤雲點太清。

師云。重疊關山路。

問。西風悽悽。師意如何。

師云。草枯唯長菊。木落祇留松。

僧曰。四時心不變也。

師云。看看又是一陽生。

僧曰。畢竟如何。

師云。天長地久。

問。祖意教意。是同是別。

師云。巢知風。穴知雨。

僧曰。恁么則同也。

師云。禽宿巢。狐守冢。

問。如何是真正路。

師云。出門看堠子。

師乃云。釋迦何處滅俱尸。彌勒幾曾在兜率。西覓普賢好慚惶。北討文殊生受屈。坐壓毗盧額污流。行

【現代漢語翻譯】 現代漢語譯本 師父說：『舌頭掉了三分。』 僧人問：『心念止息的時候怎麼樣？』 師父說：『肚子高出三尺。』 問：『獨自住在孤峰上時怎麼樣？』 師父說：『在林下舒展雙腿睡覺。』 問：『什麼是禪？』 師父說：『秋風吹拂古老的渡口，夕陽西下，令人不忍聽聞。』 僧人說：『我不是問這個禪。』 師父說：『你問的是哪個禪？』 僧人說：『祖師禪。』 師父說：『南華寺（Nanhua Temple）塔外的松樹陰影里，飲著露水，吟著清風，更加自在。』 問：『什麼是大道的源頭？』 師父說：『一條路通向菸草叢中。』 僧人說：『如何才能到達那裡？』 師父說：『千山萬壑傳來杜鵑鳥的啼叫。』 問：『不落入言語的詮釋，不落入意念的想像，閉上嘴唇，請師父開示。』 師父說：『拄杖不在手中。』 僧人說：『一片孤單的雲彩點綴著清凈的天空。』 師父說：『重重疊疊的關山道路。』 問：『西風淒涼，師父的意境如何？』 師父說：『草枯萎了，唯有菊花生長；樹木凋落了，只留下松樹。』 僧人說：『四季的心境不變啊。』 師父說：『看看又是一個陽氣初生的時節。』 僧人說：『究竟如何？』 師父說：『天長地久。』 問：『祖師的意旨和教義，是相同還是不同？』 師父說：『鳥巢知道風向，洞穴知道雨情。』 僧人說：『這樣說來就是相同了。』 師父說：『鳥兒住在巢里，狐貍守護著墳墓。』 問：『什麼是真正的道路？』 師父說：『出門看路標。』 師父於是說：『釋迦牟尼（Sakyamuni）在哪裡涅槃于拘尸那迦（Kusinagar）？彌勒（Maitreya）何時曾在兜率天（Tusita Heaven）？向西尋找普賢（Samantabhadra）實在慚愧，向北尋訪文殊（Manjusri）白白遭受委屈。端坐壓著毗盧遮那佛（Vairocana），額頭沾滿污垢，行走』

【English Translation】 English version The Master said, 'The tongue falls three parts.' The monk asked, 'What is it like when the mind's activity ceases?' The Master said, 'The belly is three feet high.' Asked, 'What is it like when dwelling alone on a solitary peak?' The Master said, 'Stretching both legs to sleep under the trees.' Asked, 'What is Zen?' The Master said, 'Autumn wind approaches the ancient ferry, the setting sun is unbearable to hear.' The monk said, 'I am not asking about this Zen.' The Master said, 'Which Zen are you asking about?' The monk said, 'Patriarchal Zen.' The Master said, 'In the pine shade outside Nanhua Temple's (Nanhua Temple) pagoda, drinking dew and chanting in the wind is even more abundant.' Asked, 'What is the source of the Great Way?' The Master said, 'A road leads into the tobacco.' The monk said, 'How can one reach it?' The Master said, 'Thousands of mountains echo with the cuckoo's cry.' Asked, 'Without falling into verbal explanations, without falling into conceptual thoughts, closing the lips, please, Master, instruct.' The Master said, 'The staff is not in hand.' The monk said, 'A solitary cloud dots the pure sky.' The Master said, 'Layers upon layers of mountain passes.' Asked, 'The west wind is bleak, what is the Master's intention?' The Master said, 'The grass withers, only chrysanthemums grow; the trees shed their leaves, only pines remain.' The monk said, 'The mind remains unchanged through the four seasons.' The Master said, 'Look, it is the time when the yang energy is reborn.' The monk said, 'What is it ultimately?' The Master said, 'Heaven is long, and earth is enduring.' Asked, 'Are the Patriarch's intention and the teachings the same or different?' The Master said, 'The nest knows the wind, the burrow knows the rain.' The monk said, 'Then they are the same.' The Master said, 'Birds dwell in nests, foxes guard tombs.' Asked, 'What is the true path?' The Master said, 'Go out and look at the milestones.' The Master then said, 'Where did Sakyamuni (Sakyamuni) pass away in Kusinagar (Kusinagar)? When was Maitreya (Maitreya) ever in Tusita Heaven (Tusita Heaven)? It is truly shameful to seek Samantabhadra (Samantabhadra) in the west, and one suffers in vain seeking Manjusri (Manjusri) in the north. Sitting and pressing down on Vairocana Buddha (Vairocana), the forehead is stained with dirt, walking'

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筑觀音鼻血出。回頭摸著個匾擔。卻道好個木牙笏。遂喝一喝。

上堂云。烏雞帶雪。當人未決。黑牛臥水。是誰知委。是誰知委。師婆祭鬼。當人未決。鼻孔著楔。相逢休更問如何。措大襕衫千百結。

上堂云。百草頭上薦得。鈍致群芳。鬧市裡識來。羞慚眾面。離名離相。遍體瘡疣。無事無為。週身桎梏。便脫灑去。笑殺他人。不與么來。孤負自己。行指令碼分。請道將來。良久。云。失錢遭罪。擊禪床一下。

上堂云。杲日麗天。形影相雜。清風照膽。眹兆交萌。且道透脫一路作么生。良久。云。龜毛莫擬將為拂。恐動泓溟浪里塵。

金陵保寧仁勇禪師法嗣

郢州月掌山壽聖智淵禪師

問。立雪慇勤事已彰。少林衣缽付神光。那時得底真訊息。今日如何為舉揚。

師云。鐵牛吼處須彌轉。木馬嘶時地軸搖。

僧曰。恁么則古蘭臺畔揚宗旨。白雪樓前萬姓歌。

師云。相識滿天下。知心有幾人。

問。祖意西來即不問。如何是一色。

師云。目前無阇梨。此間無老僧。

僧曰。既不如是。如何曉會。

師云。領取鉤頭意。莫認定盤星。

問。如何是月掌山。

師云。手中擎月。

僧曰。如何是月掌山中人。

【現代漢語翻譯】 現代漢語譯本：撞到觀音像的鼻子，血都出來了。回頭摸到一個扁擔，卻說這是個好木笏板。於是大喝一聲。

上堂說法時說：『烏雞帶著雪，當下的情況難以決斷。黑牛臥在水中，有誰知道其中的奧秘？』是誰知道其中的奧秘？師婆祭鬼，當下的情況難以決斷。鼻孔里塞著木楔子。相逢時不要再問怎麼樣了，窮書生破爛的襕衫補了一千個結。

上堂說法時說：『在百草頭上薦得，就能夠壓倒群芳。在鬧市裡識破，會羞慚眾人的面孔。離開名相，遍體都是瘡。無事無為，週身都是桎梏。』如果能夠灑脫地脫離這些，就會笑死他人。如果不這樣來，就辜負了自己。按照自己的本分行事，請說出你的見解。』良久，說：『丟了錢，遭了罪。』敲了一下禪床。

上堂說法時說：『太陽照耀天空，形和影相互交雜。清風照亮心膽，預兆開始顯現。』那麼，透脫一切的道路該怎麼走呢？良久，說：『不要試圖用烏龜的毛來做拂塵，恐怕會驚動大海里掀起波浪。』

金陵保寧仁勇禪師的法嗣

郢州月掌山壽聖智淵禪師

問：『立雪斷臂的慇勤事蹟已經很明顯了，少林的衣缽傳給了神光（慧可）。那時得到的是什麼真正的訊息，今天又該如何來宣揚？』

師父說：『鐵牛吼叫的地方須彌山（佛教中的聖山）都會轉動，木馬嘶鳴的時候地軸都會搖動。』

僧人說：『這樣說來，那麼就在古蘭臺（古代的皇家圖書館）旁邊宣揚宗旨，在白雪樓前讓萬民歌頌。』

師父說：『相識的人遍天下，知心的人有幾個？』

問：『祖師西來傳法的真意暫且不問，什麼是『一色』？』

師父說：『目前沒有阇梨（弟子），這裡沒有老僧。』

僧人說：『既然不是這樣，要如何才能理解領會？』

師父說：『領會鉤子上的意思，不要只認定秤盤上的星。』

問：『什麼是月掌山？』

師父說：『手中托著月亮。』

僧人說：『什麼是月掌山中的人？』

【English Translation】 English version: He bumped into the Guanyin (Bodhisattva of Compassion) statue's nose, causing it to bleed. Turning back, he touched a carrying pole and said, 'What a fine wooden scepter!' Then he shouted 'Ha!'

In an upper hall Dharma talk, he said: 'A black-boned chicken carries snow; the present situation is difficult to decide. A black ox lies in the water; who knows the secret?' Who knows the secret? A shamaness sacrifices to ghosts; the present situation is difficult to decide. A wedge is stuck in the nostrils. When you meet, don't ask how it is anymore; a poor scholar's tattered robe has a thousand patches.'

In an upper hall Dharma talk, he said: 'To recommend on the top of a hundred grasses is to subdue all the flowers. To recognize in the noisy market is to shame the faces of the crowd. To leave names and forms is to have sores all over the body. To have nothing to do and nothing to strive for is to have shackles all over the body.' If you can break away from these freely, you will make others laugh to death. If you don't come this way, you will fail yourself. Act according to your own role and duty; please speak your view.' After a long pause, he said: 'Lost money, suffered the consequences.' He struck the Zen meditation platform once.

In an upper hall Dharma talk, he said: 'The bright sun shines in the sky; form and shadow mix together. The clear wind shines on the gallbladder; omens begin to appear.' Then, how should one walk the path of breaking through everything? After a long pause, he said: 'Don't try to use turtle hair to make a whisk, for fear of disturbing the waves in the vast ocean.'

Dharma successor of Jinling Baoning Renyong Zen Master

Zhizhou Yuezhang Mountain Shousheng Zhiyuan Zen Master

Question: 'The diligent event of standing in the snow and cutting off the arm is already obvious; the robe and bowl of Shaolin were passed on to Shenguang (Huike). What true message was obtained at that time, and how should it be proclaimed today?'

The Master said: 'Where the iron ox roars, Mount Sumeru (the sacred mountain in Buddhism) will turn; when the wooden horse neighs, the earth's axis will shake.'

The monk said: 'In that case, then proclaim the doctrine beside the ancient imperial library, and let the people sing praises before the White Snow Tower.'

The Master said: 'Acquaintances are all over the world, but how many are true friends?'

Question: 'The meaning of the Patriarch's coming from the West is not asked for now; what is 'one color'?'

The Master said: 'There is no 'Ajari' (disciple) here at the moment, and there is no old monk here.'

The monk said: 'Since it is not like this, how can one understand and comprehend?'

The Master said: 'Grasp the meaning on the hook, don't just fixate on the star on the scale pan.'

Question: 'What is Yuezhang Mountain?'

The Master said: 'Holding the moon in hand.'

The monk said: 'What is a person of Yuezhang Mountain?'

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師云。背上負海。

僧曰。敗闕了也。師便喝。

問。承聞和尚為保寧燒香。是否。

師云。昨朝餛飩。今日酸豏。

僧曰。某甲不問遮個。

師云。無底缽盂吞卻了。一生飽足永忘饑。

僧曰。洎不問過。

師云。今日失利。

師乃云。凡有問答。一似擊石迸火。流出無盡法財。三草二木普沾其潤。放行也。云生谷口。霧罩長空。把定也。碧眼胡僧。亦頂罔措。壽聖如斯舉唱。猶是化門。要且未有衲僧巴鼻。敢問諸人。作么生是衲僧巴鼻。良久。云。布針開兩眼。君向那頭看。

湖州烏墩壽聖楚文禪師

問。新斫一張琴。不是凡間木。學人捧上來。請師彈一曲。

師云。無遮閑功夫。

僧曰。空生不解巖中坐。引得天花滿座前。

師云。也知行履不易。

僧曰。心不負人。面無慚色。

師云。莫相鈍致。

師乃云。巍巍堂堂。有紀有綱。炟炟赫赫。自明自白。濟鏘鏘鏘。唯忠唯良。慷慷慨慨。能梗能概。如斯之者。可重可貴。可愛可惜。莽莽鹵鹵。無規無矩。冒冒草草。非理非道。郎郎當當。不隱不藏。顢顢頇頇。無識無端。如斯之者。遠之又遠。不足可觀。然雖如是。也未免事屬兩宜。且道如何得無

【現代漢語翻譯】 現代漢語譯本 　　禪師說：『背上揹著大海。』 　　僧人說：『失敗了。』禪師便喝斥。 　　僧人問：『聽說和尚為保寧（Baoning，寺廟名）燒香，是這樣嗎？』 　　禪師說：『昨天吃餛飩，今天喝酸菜湯。』 　　僧人說：『我不是問這個。』 　　禪師說：『無底的缽盂吞掉了，一生飽足永遠忘記飢餓。』 　　僧人說：『我不問過去的事。』 　　禪師說：『今天虧本了。』 　　禪師於是說：『凡是有問答，就像擊石迸出火花，流出無盡的法財，三草二木普遍沾染其滋潤。放開時，云從山谷升起，霧籠罩長空；把持住時，碧眼的胡僧（Biyan huseng，指有智慧的僧人）也無所措手。壽聖（Shousheng，禪師名號）這樣舉唱，仍然是教化的門徑。但還沒有衲僧（Naseng，指雲遊僧人）的真本事。敢問各位，什麼是衲僧的真本事？』良久，說：『布針開兩眼，你向哪頭看？』 　　湖州烏墩壽聖楚文禪師（Huzhou Wudun Shousheng Chuwen Chanshi，禪師名號） 　　僧人問：『新砍了一張琴，不是凡間的木頭。學人捧上來，請禪師彈一曲。』 　　禪師說：『沒有這種閑功夫。』 　　僧人說：『空生（Kongsheng，佛陀弟子須菩提的別稱）不解巖中坐，引得天花滿座前。』 　　禪師說：『也知道修行不容易。』 　　僧人說：『心不負人，面無慚色。』 　　禪師說：『不要互相遲鈍。』 　　禪師於是說：『巍峨堂皇，有紀律有綱常；光明赫赫，自身明白自身清白；整齊鏘鏘，唯有忠誠唯有善良；慷慨激昂，能夠正直能夠概括。像這樣的，可重可貴，可愛可惜。莽莽撞撞，沒有規矩沒有法度；冒冒失失，不合道理不合正道；郎郎當當，不隱瞞不隱藏；糊里糊塗，沒有見識沒有頭緒。像這樣的，遠離又遠離，不值得觀看。雖然是這樣，也免不了事情屬於兩方面都適宜。那麼，如何才能得到沒有……』

【English Translation】 English version 　　The Master said, 'Carrying the sea on one's back.' 　　The monk said, 'It's a failure.' The Master then shouted. 　　A monk asked, 'I heard that the Master burns incense for Baoning (Baoning, name of a temple). Is that so?' 　　The Master said, 'Yesterday, wontons; today, sour soup.' 　　The monk said, 'I'm not asking about that.' 　　The Master said, 'The bottomless bowl swallows it all, a lifetime of fullness, forever forgetting hunger.' 　　The monk said, 'I'm not asking about the past.' 　　The Master said, 'Today, a loss.' 　　The Master then said, 'All questions and answers are like striking a stone to produce sparks, flowing out endless treasures of Dharma, with the three grasses and two trees universally benefiting from its moisture. When released, clouds rise from the valley, and mist covers the vast sky. When held firm, even the blue-eyed barbarian monk (Biyan huseng, refers to a wise monk) is at a loss. Shousheng's (Shousheng, name of a Chan master) such teachings are still within the gate of transformation. Yet, they still lack the true essence of a traveling monk (Naseng, refers to a wandering monk). May I ask everyone, what is the true essence of a traveling monk?' After a long silence, he said, 'Sewing needles open two eyes; which way do you look?' 　　Chan Master Chuwen of Shousheng Temple in Wudun, Huzhou (Huzhou Wudun Shousheng Chuwen Chanshi, name of a Chan master) 　　A monk asked, 'A newly cut zither, not of ordinary wood. A student presents it, requesting the Master to play a tune.' 　　The Master said, 'I don't have such leisure.' 　　The monk said, 'Kongsheng (Kongsheng, another name for Subhuti, a disciple of the Buddha) does not understand sitting in the rock cave, attracting heavenly flowers to fill the seat.' 　　The Master said, 'I also know that practice is not easy.' 　　The monk said, 'A heart that does not betray others, a face without shame.' 　　The Master said, 'Don't be mutually dull.' 　　The Master then said, 'Majestic and grand, with discipline and order; bright and radiant, self-illuminating and self-evident; harmonious and orderly, only loyalty and goodness; generous and upright, able to be honest and comprehensive. Such ones are worthy of respect and preciousness, lovable and regrettable. Reckless and crude, without rules or regulations; rash and careless, unreasonable and unjust; awkward and inappropriate, neither concealing nor hiding; muddled and ignorant, without knowledge or reason. Such ones should be kept far, far away, not worth observing. Even so, it is inevitable that things belong to both sides being suitable. Then, how can one attain without...'

---

彼此。良久。云。大眾。甜瓜徹蒂甜。苦瓜徹蒂苦。

上堂。拈拄杖云。華藏木楖𣗖。等閑亂拈出。不是不惜手。山家無固必。點山山動搖。攪水水波溢。忽然把定時。事事執法律。要橫不得橫。要屈不得屈。驀召大眾云。莫謂棒頭有眼明如日。上面光生儘是漆。隨聲敲一下。

上堂云。有一人滿口道不得。滿眼覷不見。滿耳聽不聞。此人堪與祖佛為師。有一人口啞能言。眼盲能視。耳瞆能聽。此人卻與人天為師。有一人辨瀉懸河。眼明掣電。耳聽幽微。此人自救不了。大眾。山僧與諸人一一注破。可謂露骨傷筋。且道不動毫毛一句作么生道。乃云。好彩。

上堂云。一杈一劄。著骨連皮。一搦一抬。黏手綴腳。電光石火。頭垂尾垂。劈箭追風。半生半死。撞著磕著。討甚眉毛。明頭暗頭。是何眼目。總不恁么。正在半途。設使全機。未至涯岸。直饒凈裸裸。赤灑灑。勿可把。尚有廉纖。山僧恁么道。且道口好作什麼。良久云。嘻。留取吃飯。

信州靈鷲山寶積宗映禪師

問。提綱舉要。還他本分宗師。不涉離微。請師速道。

師云。五褲歌中檛法鼓。百花城外發清音。

僧曰。恁么則龍吟虎嘯尋常事。順信壺中別有天。

師云。未在。更道看。

僧曰。漏

【現代漢語翻譯】 現代漢語譯本： 彼此（你我之間）。良久（過了一會兒）。（禪師）說：『大眾（各位）！甜瓜從蒂到瓜都是甜的，苦瓜從蒂到瓜都是苦的。』

（禪師）上堂（登上法座說法），拿起拄杖說：『華藏世界（形容佛法境界的莊嚴廣大）的木楖𣗖（一種木杖），隨意拈出來。不是不愛惜它，而是山家（指禪師自己）沒有固定的執著。點一下山，山就震動；攪一下水，水就波濤洶涌。如果忽然把它固定下來，事事都要遵守法則。想要橫著不行，想要彎著也不行。』忽然召喚大眾說：『不要說棒頭有眼睛，明亮如太陽，上面光滑的都是漆。』隨聲敲了一下。

（禪師）上堂說：『有一個人，滿口卻說不出來，滿眼卻看不見，滿耳卻聽不見。這個人可以作為祖師和佛的老師。有一個人，口啞卻能說話，眼盲卻能看見，耳聾卻能聽見。這個人卻可以作為人和天的老師。有一個人，辯才如懸河，眼睛明亮如閃電，耳朵能聽到幽微的聲音。這個人卻救不了自己。』大眾！山僧（指禪師自己）與各位一一剖析，可謂露骨傷筋（比喻說話透徹深刻）。且說『不動毫毛』一句，該怎麼說？』於是說：『好彩（說得好）！』

（禪師）上堂說：『一杈一劄（比喻直接了當），著骨連皮（形容非常緊密）。一搦一抬（比喻動作迅速），黏手綴腳（形容糾纏不清）。電光石火（比喻迅速），頭垂尾垂（形容狼狽）。劈箭追風（比喻快速），半生半死（形容狀態）。撞著磕著（比喻遭遇困境），討甚眉毛（比喻無意義）。明頭暗頭（比喻公開和隱蔽），是何眼目（比喻關鍵）。總不這樣（比喻否定），正在半途（比喻未完成）。即使是全機（比喻全部的機能），也未到達岸邊。即使是凈裸裸（比喻完全清凈），赤灑灑（比喻毫無遮掩），不可把握，尚有纖細之處。』山僧這樣說，那麼口好用來做什麼？』良久說：『嘻（語氣詞），留著吃飯。』

信州靈鷲山寶積宗映禪師

（有僧人）問：『提綱舉要（抓住要點），還是他本分宗師（指真正的禪師）。不涉及細微之處，請禪師快說。』

（宗映禪師）說：『五褲歌中檛法鼓（在世俗的歌聲中敲響佛法的鼓），百花城外發清音（在繁華的城市外發出清凈的聲音）。』

僧人說：『這樣說來，龍吟虎嘯（比喻高妙的境界）是尋常事，順信壺中別有天（在順信壺中另有一番天地）。』

（宗映禪師）說：『未在（還不到），再說看。』

僧人說：『漏（漏掉了）。』

【English Translation】 English version: Each other (between you and me). After a long while (after a moment). (The Zen master) said: 'Everyone (all of you)! A melon is sweet from stem to end, a bitter gourd is bitter from stem to end.'

(The Zen master) ascended the hall (ascended the Dharma seat to preach), picked up the staff and said: 'The wooden staff of Huazang World (describing the solemn and vast realm of Buddhism), is casually picked out. It's not that I don't cherish it, but the mountain home (referring to the Zen master himself) has no fixed attachment. Tap the mountain, and the mountain shakes; stir the water, and the water surges. If you suddenly fix it, everything must abide by the rules. You can't go horizontally if you want to, and you can't bend if you want to.' Suddenly summoning the crowd, he said: 'Don't say that the head of the staff has eyes, as bright as the sun, the smooth surface is all lacquer.' He tapped it once following the sound.

(The Zen master) ascended the hall and said: 'There is a person who cannot speak with a full mouth, cannot see with full eyes, and cannot hear with full ears. This person can be a teacher of the patriarchs and Buddhas. There is a person who is mute but can speak, blind but can see, and deaf but can hear. This person can be a teacher of humans and gods. There is a person who has eloquence like a waterfall, eyes as bright as lightning, and ears that can hear subtle sounds. This person cannot save himself.' Everyone! This mountain monk (referring to the Zen master himself) will analyze it for you one by one, which can be described as 'revealing the bones and injuring the tendons' (a metaphor for speaking thoroughly and deeply). Then how should we say the sentence 'without moving a hair'? So he said: 'Well done!'

(The Zen master) ascended the hall and said: 'One thrust, one stab (a metaphor for being direct and straightforward), attached to the bone and connected to the skin (describing being very close). One grasp, one lift (a metaphor for quick movements), sticky hands and attached feet (describing being entangled). Lightning and flint (a metaphor for speed), head drooping and tail drooping (describing being embarrassed). Splitting arrows chasing the wind (a metaphor for speed), half alive and half dead (describing a state). Bumping and stumbling (a metaphor for encountering difficulties), what eyebrows to ask for (a metaphor for being meaningless). Bright head and dark head (a metaphor for open and hidden), what eyes are these (a metaphor for the key). Not like this at all (a metaphor for negation), just halfway (a metaphor for being unfinished). Even if it is the whole machine (a metaphor for all functions), it has not reached the shore. Even if it is completely naked (a metaphor for being completely pure), completely bare (a metaphor for being without concealment), it cannot be grasped, there are still subtle points.' This mountain monk says this, then what is the mouth good for?' After a long while, he said: 'Hee (an interjection), keep it for eating.'

Zen Master Baoji Zongying of Lingjiu Mountain in Xinzhou

(A monk) asked: 'Grasping the key points (grasping the essentials), or is it his inherent Zen master (referring to a true Zen master). Without involving subtle details, please tell me quickly, Zen master.'

(Zen Master Zongying) said: 'In the song of five pants, strike the Dharma drum (strike the drum of the Dharma in secular songs), outside the city of hundreds of flowers, emit a clear sound (emit a pure sound outside the prosperous city).'

The monk said: 'In this way, the dragon's roar and the tiger's howl (a metaphor for a sublime realm) are common things, there is another world in the Shunxin pot (there is another world in the Shunxin pot).'

(Zen Master Zongying) said: 'Not yet (not yet), say it again.'

The monk said: 'Leaked (leaked out).'

---

泄機關人未識。江南地暖隴西寒。

師云。半生半熟。

問。靈然一句超今古。朝旆光臨事若何。

師云。千里漁樵歌道泰。萬家風月照樓臺。

僧曰。若然者。摛藻玉堂歸未晚。百花開赴御筵時。

師云。國清才子貴。師橫按拄杖云。大眾。到遮里。無親無疏。自然不孤。無內無外。縱橫自在。自在不孤。清凈毗盧。釋迦舉令。彌勒分疏。觀根逗教。更相回互。看取承天拄杖子。黑漆光生。兩頭相副。阿呵呵。是何言歟。良久。云。世事但將公道斷。人心難與月輪齊。卓一下。

越州寶嚴道倫禪師

問。如何是佛。

師云。胸題萬字。頂放珠光。

僧曰。如何是法。

師云。玉軸寶函。金書銀字。

僧曰。如何是僧。

師云。方袍圓頂。鶴貌云心。

僧曰。請師別道。

師云。詞多無後益。語亂足悲生。

洪州景福日餘禪師

問。如何是祖師西來意。

師云。九年面壁無人會。只履西歸天下聞。

僧曰。學人未曉。

師云。要會普通年遠事。不從蔥嶺帶將來。

問。如何是道。

師云。天共白雲曉。水和明月流。

僧曰。如何是道中人。

師云。先行不到。末後

【現代漢語翻譯】 現代漢語譯本 『泄機關人未識，江南地暖隴西寒。』——禪師說：『半生半熟。』 有僧人問：『靈然一句超今古，朝旆光臨事若何？』——禪師說：『千里漁樵歌道泰，萬家風月照樓臺。』 僧人說：『若是這樣，摛藻玉堂歸未晚，百花開赴御筵時。』 禪師說：『國清才子貴。』禪師橫著拄杖說：『大眾，到了這裡，無親無疏，自然不孤；無內無外，縱橫自在。自在不孤，清凈毗盧（Vairochana，佛的法身）。釋迦（Sakyamuni，佛教創始人）舉令，彌勒（Maitreya，未來佛）分疏，觀根逗教，更相回互。看取承天拄杖子，黑漆光生，兩頭相副。阿呵呵，是何言歟？』良久，說：『世事但將公道斷，人心難與月輪齊。』卓一下。 越州寶嚴道倫禪師 有人問：『如何是佛？』 禪師說：『胸題萬字，頂放珠光。』 僧人說：『如何是法？』 禪師說：『玉軸寶函，金書銀字。』 僧人說：『如何是僧？』 禪師說：『方袍圓頂，鶴貌云心。』 僧人說：『請禪師另外說。』 禪師說：『詞多無後益，語亂足悲生。』 洪州景福日餘禪師 有人問：『如何是祖師西來意？』 禪師說：『九年面壁無人會，只履西歸天下聞。』 僧人說：『學人未曉。』 禪師說：『要會普通年遠事，不從蔥嶺帶將來。』 有人問：『如何是道？』 禪師說：『天共白雲曉，水和明月流。』 僧人說：『如何是道中人？』 禪師說：『先行不到，末後。』

【English Translation】 English version 『The secret mechanism is not recognized, the land south of the river is warm, Longxi (a place in China) is cold.』 – The Master said: 『Half-ripe.』 A monk asked: 『The enlightened phrase transcends past and present, what about the event when the imperial banner arrives?』 – The Master said: 『For thousands of miles, fishermen and woodcutters sing of the prosperity of the Way, ten thousand families enjoy the moonlight shining on the towers.』 The monk said: 『If that's the case, composing in the Jade Hall is not too late, when hundreds of flowers bloom for the imperial banquet.』 The Master said: 『The country values talented scholars.』 The Master held his staff horizontally and said: 『Everyone, arriving here, there is no closeness or distance, naturally not isolated; no inside or outside, freely at ease. Being at ease is not being isolated, pure Vairochana (佛的法身). Sakyamuni (佛教創始人) gives the order, Maitreya (未來佛) explains it, observing the roots and teaching accordingly, interacting and complementing each other. Look at the staff of Cheng Tian, black lacquer shining, both ends matching. Aha ha, what is this saying?』 After a long silence, he said: 『Worldly affairs should be judged with fairness, people's hearts are hard to align with the moon.』 He struck the ground once. Zen Master Daolun of Baoyan Temple in Yuezhou Someone asked: 『What is Buddha?』 The Master said: 『A swastika on the chest, a pearl of light radiating from the crown.』 The monk said: 『What is Dharma?』 The Master said: 『A jade scroll in a precious box, golden script and silver characters.』 The monk said: 『What is Sangha?』 The Master said: 『A square robe and a round crown, a crane-like appearance and a cloud-like mind.』 The monk said: 『Please, Master, say something else.』 The Master said: 『Many words bring no future benefit, confused speech causes sorrow.』 Zen Master Riyu of Jingfu Temple in Hongzhou Someone asked: 『What is the meaning of the Patriarch's coming from the West?』 The Master said: 『Nine years facing the wall, no one understood, a single shoe returning west was heard throughout the world.』 The monk said: 『This student does not understand.』 The Master said: 『To understand the distant events of the ordinary year, it was not brought from the Congling Mountains.』 Someone asked: 『What is the Tao?』 The Master said: 『The sky dawns with white clouds, the water flows with the bright moon.』 The monk said: 『What is a person in the Tao?』 The Master said: 『Those who go first do not arrive, those who come last.』

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太過。僧出衆畫一圓相。師以手畫一畫。僧作舞歸眾。

師云。家有白澤之圖。必無如是妖怪。師拈拄杖云。無量諸佛向此轉大法輪。今古祖師向此演大法義。若信得及。法法本自圓成。唸唸悉皆具足。若未信得及。山僧今日因行不妨掉臂。更為重說偈言。卓一下。

湖州上方日益禪師

開堂日。上首白槌罷。師云。白槌前觀。一又不成。白槌后觀。二又不是。到遮里。任是鐵眼銅晴。也須百雜碎。莫有不避危亡底衲僧。試出來看。時有兩僧齊出。

師云。一箭落雙鵰。

僧曰。某甲話猶未問。何得著忙。

師云。莫是新羅僧么。僧擬議。

師云。撞露柱漢。便打。

問。瞎驢滅卻法眼藏。意旨如何。

師云。土曠人稀。相逢者少。

僧曰。祇如今日又作么生。

師云。捏轉鼻孔。

問。如何是臨濟家風。

師云。電光里走馬。

僧曰。如何是雲門家風。

師云。爛泥中有刺。

僧曰。和尚畢竟是誰家之子。

師云。一任鉆龜打瓦。

問。神光得髓。意旨如何。

師云。徹皮徹骨。

僧曰。恁么則龍門無宿客。

師云。不許夜行。

問。如何是未出世邊事。

師云

【現代漢語翻譯】 現代漢語譯本 太過。一位僧人從大眾中走出，畫了一個圓相（象徵圓滿的圖）。禪師用手在圓相上畫了一畫。僧人作舞蹈狀，回到大眾中。

禪師說：『家裡有白澤（中國古代神獸，能說人話，通萬物之情）的圖，必定沒有這樣的妖怪。』禪師拿起拄杖說：『無量諸佛向這裡轉大法輪（佛法的傳播）。古今祖師向這裡演大法義（佛法精髓）。如果信得及，法法本自圓成（一切法本來就是圓滿的），唸唸悉皆具足（每個念頭都具備一切）。如果還未信得及，山僧我今日因行不妨掉臂（隨意揮動手臂），再為你們重說偈語。』卓一下（禪杖擊地的聲音）。

湖州上方日益禪師

開堂日，上首（寺院中職位較高者）白槌（敲擊木槌，宣告儀式開始）完畢。禪師說：『白槌前觀，一又不成（無法執著於一）；白槌后觀，二又不是（也無法執著於二）。到這裡，任你是鐵眼銅晴（形容眼力極好，見解透徹），也須百雜碎（徹底粉碎）。莫有不避危亡底衲僧（不畏懼危險的僧人），試出來看。』當時有兩位僧人一起走出。

禪師說：『一箭落雙鵰（比喻一次舉動，達到兩個目的）。』

僧人說：『我話還沒問，為何如此著急？』

禪師說：『莫非是新羅（古代朝鮮半島國家）僧么？』僧人猶豫。

禪師說：『撞露柱漢（比喻愚笨的人）。』便打。

問：『瞎驢滅卻法眼藏（比喻愚昧之人埋沒了佛法真諦），意旨如何？』

禪師說：『土曠人稀，相逢者少（比喻真正懂得佛法的人很少）。』

僧人說：『那麼今日又作么生（如何是好）？』

禪師說：『捏轉鼻孔（比喻徹底改變）。』

問：『如何是臨濟（禪宗宗派之一）家風？』

禪師說：『電光里走馬（比喻迅速敏捷）。』

僧人說：『如何是雲門（禪宗宗派之一）家風？』

禪師說：『爛泥中有刺（比喻看似平庸卻暗藏玄機）。』

僧人說：『和尚（對僧人的尊稱）畢竟是誰家之子？』

禪師說：『一任鉆龜打瓦（比喻毫無價值的行為）。』

問：『神光（慧可，禪宗二祖）得髓（得到精髓），意旨如何？』

禪師說：『徹皮徹骨（徹底領悟）。』

僧人說：『恁么則龍門（險峻之地）無宿客（沒有停留的客人）。』

禪師說：『不許夜行（禁止夜晚出行）。』

問：『如何是未出世邊事（未出生之前的狀態）？』

禪師說：

【English Translation】 English version Too much. A monk came out from the assembly and drew a circle (representing completeness). The Master drew a line across the circle with his hand. The monk danced and returned to the assembly.

The Master said, 'If there is a picture of Bai Ze (a mythical Chinese creature that understands human speech and the emotions of all things) in the house, there will certainly be no such monsters.' The Master picked up his staff and said, 'Limitless Buddhas turn the great Dharma wheel (the propagation of the Dharma) here. Ancient and modern patriarchs expound the great Dharma meaning (the essence of the Dharma) here. If you can believe it, every Dharma is inherently complete, and every thought is fully equipped. If you still can't believe it, this mountain monk today, because of walking, might as well swing his arms (freely swing his arms) and repeat the verse for you.' He struck once (the sound of the staff hitting the ground).

Zen Master Riyi of Shangfang in Huzhou

On the day of his opening Dharma talk, after the chief monk (a high-ranking position in the monastery) finished striking the gavel (to announce the start of the ceremony), the Master said, 'Looking before the gavel strike, one is not achieved (cannot be attached to one); looking after the gavel strike, two is not right (cannot be attached to two either). Arriving here, even if you have iron eyes and copper pupils (describing excellent eyesight and thorough understanding), you must be completely shattered. Is there a monk who does not avoid danger and death, try to come out and see.' At that time, two monks came out together.

The Master said, 'One arrow strikes two eagles (a metaphor for achieving two goals with one action).'

The monk said, 'I haven't asked my question yet, why are you in such a hurry?'

The Master said, 'Could you be a Silla (ancient Korean kingdom) monk?' The monk hesitated.

The Master said, 'A pillar-bumping fellow (a metaphor for a foolish person).' Then he struck him.

Asked, 'The blind donkey destroys the Dharma-eye Treasury (a metaphor for an ignorant person burying the true essence of the Dharma), what is the meaning?'

The Master said, 'The land is vast and people are scarce, few meet (a metaphor for the few who truly understand the Dharma).'

The monk said, 'Then what about today?'

The Master said, 'Twist the nostrils (a metaphor for completely changing).'

Asked, 'What is the Linji (a Zen school) family style?'

The Master said, 'Riding a horse in lightning (a metaphor for being quick and agile).'

The monk said, 'What is the Yunmen (a Zen school) family style?'

The Master said, 'Thorns in the mud (a metaphor for hidden mysteries in what appears ordinary).'

The monk said, 'Who is the Master ultimately the son of?'

The Master said, 'Let them drill turtles and hit tiles (a metaphor for worthless actions).'

Asked, 'Shenguang (Huike, the Second Patriarch of Zen) obtained the marrow (obtained the essence), what is the meaning?'

The Master said, 'Through skin and bone (thoroughly understood).'

The monk said, 'In that case, there are no overnight guests at Dragon Gate (a dangerous place).'

The Master said, 'No night travel allowed.'

Asked, 'What is the matter before birth?'

The Master said,

---

。井底蝦䗫吞卻月。

僧曰。如何是出世邊事。

師云。鷺鶿蹈折枯蘆枝。

僧曰。去此二途。如何是和尚為人處。

師云。十成好個金剛鉆。攤向街頭賣與誰。

問。道吾既不道。和尚為什麼卻道。

師云。有口不可啞卻。

問。如何是多年水牯牛。

師云。齒疏眼暗。

問。如何是露地白牛。

師云。雪堆上看取。

問。盡力跳不出時如何。

師云。愁人莫向愁人說。

僧曰。早知今日事。悔不慎當初。

師云。說向愁人愁殺人。

問。鬧市相逢事若何。

師云。東行買賤。西行賣貴。

僧曰。忽若不作貴。不作賤。又作么生。

師云。鎮州蘿蔔。

問。少林面壁。意旨如何。

師云。無人得相見。

僧曰。為復是遇賤即貴。遇明即暗。

師云。惜取當門齒。

問。毗耶杜口。意旨如何。

師云。有理說不得。

問。丹霞燒木佛。意旨如何。

師云。物出急家門。

僧曰。為什麼院主眉須墮落。

師云。傍觀者丑。

問。一切含靈俱有佛性。既有佛性。為什麼卻撞入驢胎馬腹。

師云。知而故犯。

僧曰。

【現代漢語翻譯】 現代漢語譯本：井底的蝦蟆想要吞掉天上的月亮，真是癡心妄想。

僧人問：『什麼是超越世俗的境界？』 師父說：『白鷺踩斷了枯萎的蘆葦枝。』

僧人問：『拋開這兩種途徑，和尚您是如何教導別人的？』 師父說：『十成純的好金剛鉆，拿到街頭去賣給誰呢？』（比喻真正的佛法難以被世人理解和接受）

問：『道吾（Dao Wu）既然什麼都不說，和尚您為什麼卻要說呢？』 師父說：『有口難道可以堵住嗎？』（意指真理需要宣揚）

問：『什麼是多年的老水牛？』 師父說：『牙齒稀疏，眼睛昏花。』（形容老邁的狀態）

問：『什麼是露地白牛？』 師父說：『在雪堆上看它。』（比喻真性顯露，純潔無瑕）

問：『用盡全力也跳不出去時該怎麼辦？』 師父說：『愁苦的人不要向愁苦的人傾訴。』（因為只會加深彼此的痛苦）

僧人說：『早知道今天會這樣，真後悔當初沒有謹慎行事。』 師父說：『對愁苦的人說這些，只會愁上加愁。』

問：『在熱鬧的集市上相遇，該如何應對？』 師父說：『往東走買便宜貨，往西走賣高價貨。』（比喻隨順世俗，靈活應變）

僧人說：『如果既不抬高價格，也不降低價格，又該怎麼辦呢？』 師父說：『鎮州的蘿蔔。』（意指平淡無奇，迴歸本真）

問：『少林（Shaolin）面壁，意旨是什麼？』 師父說：『沒有人能夠得見真相。』（指禪宗的境界深奧難測）

僧人說：『是因為遇到低賤就變得高貴，遇到光明就變得黑暗嗎？』 師父說：『珍惜你眼前的牙齒。』（比喻珍惜當下，把握現在）

問：『毗耶（Viya，即維摩詰，Vimalakirti）杜口不言，意旨是什麼？』 師父說：『有道理卻說不出來。』（指最高的真理無法用語言表達）

問：『丹霞（Danxia）燒木佛，意旨是什麼？』 師父說：『把沒用的東西趕緊從家裡扔出去。』（比喻破除對形式的執著）

僧人問：『為什麼院主的眉毛鬍鬚都掉光了？』 師父說：『旁觀的人覺得他醜陋。』（比喻修行人的過失容易被他人察覺）

問：『一切有情眾生都具有佛性（Buddha-nature）。既然有佛性，為什麼還會墮入驢胎馬腹？』 師父說：『明知故犯。』（指眾生因業力牽引，即使有佛性也會輪迴受苦）

僧人說：

【English Translation】 English version: The frog at the bottom of the well tries to swallow the moon.

A monk asked: 'What is the matter beyond the world?' The master said: 'The egret treads and breaks the dry reed branch.'

The monk asked: 'Leaving these two paths, how does the abbot guide people?' The master said: 'A perfect diamond, who would you sell it to on the street?' (Metaphor for the difficulty of the world to understand and accept the true Dharma)

Asked: 'Since Dao Wu (道吾) doesn't speak, why does the abbot speak?' The master said: 'Can a mouth be silenced?' (Meaning that the truth needs to be proclaimed)

Asked: 'What is an old water buffalo of many years?' The master said: 'Sparse teeth and dim eyes.' (Describing an old and feeble state)

Asked: 'What is a white cow in the open field?' The master said: 'Look at it on the snowdrift.' (Metaphor for the manifestation of true nature, pure and flawless)

Asked: 'What if one cannot jump out even with all one's strength?' The master said: 'A sorrowful person should not speak to a sorrowful person.' (Because it will only deepen each other's pain)

The monk said: 'If I had known this would happen today, I would have regretted not being careful in the beginning.' The master said: 'Saying this to a sorrowful person will only make them more sorrowful.'

Asked: 'If we meet in a busy market, how should we deal with it?' The master said: 'Go east to buy cheap goods, go west to sell expensive goods.' (Metaphor for following the world and adapting flexibly)

The monk said: 'If you neither raise the price nor lower the price, what should you do?' The master said: 'Zhenzhou (鎮州) radish.' (Meaning plain and unremarkable, returning to the original)

Asked: 'What is the meaning of Shaolin (少林) facing the wall?' The master said: 'No one can see the truth.' (Refers to the profound and unpredictable realm of Zen)

The monk said: 'Is it because encountering the lowly becomes noble, and encountering the bright becomes dark?' The master said: 'Cherish the teeth in front of you.' (Metaphor for cherishing the present and grasping the moment)

Asked: 'What is the meaning of Viya (毗耶, i.e., Vimalakirti) being silent?' The master said: 'There is reason but it cannot be spoken.' (Refers to the highest truth that cannot be expressed in words)

Asked: 'What is the meaning of Danxia (丹霞) burning a wooden Buddha?' The master said: 'Quickly throw useless things out of the house.' (Metaphor for breaking the attachment to form)

The monk asked: 'Why have the abbot's eyebrows and beard fallen out?' The master said: 'The onlookers find him ugly.' (Metaphor for the faults of practitioners being easily noticed by others)

Asked: 'All sentient beings have Buddha-nature (佛性). Since they have Buddha-nature, why do they still fall into the womb of a donkey or a horse?' The master said: 'Knowingly committing the offense.' (Refers to sentient beings being led by karma, and even with Buddha-nature, they will still suffer in reincarnation)

The monk said:

---

未審向什麼處懺悔。

師打云。且作死馬醫。

問。覿面相呈時如何。

師云。左眼半斤。右眼八兩。

僧提起坐具云。遮個聻。

師云。不勞拈出。

師左右顧視云。黃面老周行七步。腳跟下正好一錐。碧眼胡兀坐九年。頂門上可惜一劄。當時若有個為眾竭力底衲僧下得遮毒手。也免得拈花微笑。空破面顏。立雪齊腰。翻成轍跡。自此將錯就錯。相樓打樓。遂有五葉芬芳。千燈續𦦨。向曲𩓪木里唱二作三。于楖𣗖杖頭指南為北。

直得進前退後。有問法問心之徒。倚門傍墻。有覓佛覓祖底漢。庭前指柏。便喚作祖意西來。日裡看山。更錯認學人自己。殊不知此一大事。本自靈明。盡未來際。未嘗間斷。不假修證。豈在思惟。雖鹙子有所不知。非滿慈之所能辨。不見馬祖一喝。百丈三日耳聾。寶壽令行。鎮州一城眼瞎。大機大用。如迅雷不可停。一唱一提。似斷崖不可履。正當恁么時。三世諸佛祇可傍觀。六代祖師證明有分。大眾且道今日還有證明底么。良久。云。劄。

上堂云。向黃檗山前。捋下破撲頭。鳳凰臺下。卸卻膩脂帽。將謂赤灑灑地。於五湖四海作個閑人。飄然如不繫之舟。豈知被一陣業風吹到白蘋洲上。進退無門。而今也不免向仙潭溪里作個把梢底

【現代漢語翻譯】 現代漢語譯本： 問：未曾犯錯時，向什麼地方懺悔？ 師父打了一下，說：『且當死馬醫吧。』 問：當面相見時，如何是好？（覿面：面對面；相呈：顯現） 師父說：『左眼半斤，右眼八兩。』 僧人拿起坐具，說：『這個呢？（聻：相當於「呢」）』 師父說：『不必拿出來。』 師父左右環顧，說：『黃面老（指釋迦牟尼 Buddha）周行七步（指佛陀出生時行走七步的典故），腳跟下正好一錐。碧眼胡（指達摩 Bodhidharma）兀坐九年（指達摩面壁九年），頂門上可惜一札。當時若有個為大眾竭力的衲僧（指僧人）下得了這毒手，也免得拈花微笑（指禪宗的起源，釋迦牟尼拈花，迦葉微笑），空破面顏。立雪齊腰（指慧可立雪斷臂向達摩求法），翻成轍跡。自此將錯就錯，相樓打樓，遂有五葉芬芳（指禪宗五家），千燈續𦦨（指燈火相傳）。向曲𩓪木里唱二作三，于楖𣗖杖頭指南為北。 直使得進前退後，有問法問心的人，倚門傍墻。有覓佛覓祖的人，庭前指柏，便喚作祖意西來。日裡看山，更錯認學人自己。殊不知此一大事（指開悟），本自靈明，盡未來際，未嘗間斷。不假修證，豈在思惟。雖鹙子（指舍利弗 Śāriputra，智慧第一的佛陀弟子）有所不知，非滿慈（指富樓那 Pūrṇa，佛陀弟子中說法第一）之所能辨。不見馬祖（指馬祖道一 Mazu Daoyi）一喝，百丈（指百丈懷海 Baizhang Huaihai）三日耳聾。寶壽（指寶壽禪師 Baoshou）令行，鎮州（地名）一城眼瞎。大機大用，如迅雷不可停。一唱一提，似斷崖不可履。正當恁么時，三世諸佛祇可傍觀，六代祖師證明有分。大眾且道今日還有證明底么？』良久，說：『劄。』 上堂說法，說：『向黃檗山前，捋下破撲頭。鳳凰臺下，卸卻膩脂帽。將謂赤灑灑地，於五湖四海作個閑人，飄然如不繫之舟。豈知被一陣業風吹到白蘋洲上，進退無門。而今也不免向仙潭溪里作個把梢底。』

【English Translation】 English version: Question: To what place should one confess before committing a fault? The Master struck and said, 'Just treat it as a dead horse being doctored.' Question: What is it like when facing each other directly? (覿面: Dímian - face to face; 相呈: Xiāng chéng - to present) The Master said, 'The left eye weighs half a catty, the right eye weighs eight taels.' A monk raised his sitting cloth and said, 'What about this? (聻: Nǐ - equivalent to '呢' (ne))' The Master said, 'No need to bring it out.' The Master looked around and said, 'The yellow-faced old man (referring to Śākyamuni Buddha) walked seven steps (referring to the Buddha walking seven steps at birth), a cone fits perfectly under his heel. The blue-eyed barbarian (referring to Bodhidharma) sat in meditation for nine years (referring to Bodhidharma meditating facing a wall for nine years), a brand is a pity on the top of his head. If there had been a monk at that time who exerted himself for the sake of the assembly and could have delivered this deadly blow, then there would have been no need for the flower-wielding smile (referring to the origin of Zen, Śākyamuni wielding a flower, and Kāśyapa smiling), breaking his face in vain. Standing in the snow up to the waist (referring to Huike standing in the snow and cutting off his arm to seek Dharma from Bodhidharma), turning it into a track. From then on, making mistakes upon mistakes, building towers upon towers, thus there were the five fragrant leaves (referring to the five houses of Zen), and thousands of lamps continuing the flame (referring to the transmission of the lamp). Singing two or three in the crooked 𩓪 wood, pointing south as north on the 楖𣗖 staff. It directly causes people to advance and retreat, there are those who ask about the Dharma and inquire about the mind, leaning against doors and walls. There are those who seek the Buddha and search for the Patriarch, pointing to the cypress tree in the courtyard, and calling it the Patriarch's intention coming from the West. Looking at the mountain in the daytime, they mistakenly recognize the student himself. Little do they know that this one great matter (referring to enlightenment) is inherently luminous, and throughout the endless future, it has never been interrupted. It does not rely on cultivation and realization, how can it be in thought? Although Śāriputra (referring to Śāriputra, the Buddha's disciple who is foremost in wisdom) does not know something, it is not something that Pūrṇa (referring to Pūrṇa, the Buddha's disciple who is foremost in expounding the Dharma) can discern. Don't you see that with one shout from Mazu (referring to Mazu Daoyi), Baizhang (referring to Baizhang Huaihai) was deaf for three days. When Baoshou (referring to Zen Master Baoshou) issued an order, the entire city of Zhenzhou (place name) went blind. Great function and great use, like swift thunder that cannot be stopped. One chant and one lift, like a broken cliff that cannot be stepped on. Right at this moment, the Buddhas of the three worlds can only watch from the sidelines, and the Sixth Patriarchs have a share in the proof. Monks, do you think there is anyone here today who can prove it?' After a long silence, he said, '劄.' Ascending the Dharma hall, he said, 'In front of Mount Huangbo, I take off my broken head covering. Below Phoenix Terrace, I remove my greasy hat. I thought I could be a free man, stark naked, in the five lakes and four seas, drifting like an unmoored boat. Who knew that I would be blown by a gust of karmic wind to White Duckweed Island, with no way to advance or retreat. Now I cannot avoid being a boatman in the Immortal Pool Creek.'

---

去也。若是從南來者。與伊下載。若是從北來者。與伊上載。上載下載。猶是中流語。旦道到岸一句作么生道。若道不得。便請洗腳上船。擲拄杖便起。

上堂云。拾得般柴。寒山燒火。唯有豐干巖中獨坐。且道豐干有什麼長處。良久。云。家無小使。不成君子。

洪州黃龍山祖心寶覺禪師法嗣

洪州黃龍如曉禪師

問。有客遠方來。示我徑寸璧。如何是徑寸璧。

師云。千峰排翠色。

僧曰。便恁恁時如何。

師云。萬卉長威棱。

問。如何是黃龍境。

師云。山連幕阜秀。水瀉洞庭清。

僧曰。如何是境中人。

師云。形容醜雖陋。出語更成章。

問。語默涉離微。如何得不犯。

師云。山花開似錦。澗水湛如藍。

僧曰。謝答話。

師云。向道莫行山下路。分明祗在路傍生。

師乃云。煙雲綻處。樓殿撐天。水月松蘿。交光相映。人和境照。柳眼乍青。佛法人事。無欠無少。雖然如是。不落時機一句作么生道。良久。云。少林雖面壁。年老也心孤。

上堂云。白雲風捲。宇宙豁清。月印長天。形分眾水。若恁么散去。便道山僧無摺合。更或歌風詠月。又成起浪生風。正當恁么。如何即是。良久。云

【現代漢語翻譯】 現代漢語譯本 走吧。如果是從南方來的人，就幫他把東西卸下來。如果是從北方來的人，就幫他把東西裝上去。裝上卸下，這還是在水中央說的話。要說到岸的那一句，該怎麼說呢？如果說不出來，那就請洗腳上船吧。（說完）扔下拄杖就起身。

上堂說法時說：拾得（Shi De，唐代著名隱僧）劈柴，寒山（Han Shan，唐代著名隱僧）燒火，只有豐干（Feng Gan，唐代天臺山國清寺的隱僧）在巖洞中獨自打坐。那麼，豐干有什麼長處呢？（停頓很久）說：家裡沒有小廝，就成不了君子。

洪州（Hongzhou，古地名，今江西南昌一帶）黃龍山（Huanglong Mountain）祖心寶覺禪師（Zuxin Baojue Chanshi）的法嗣

洪州（Hongzhou，古地名，今江西南昌一帶）黃龍如曉禪師（Huanglong Ruxiao Chanshi）

問：有客人從遠方來，給我看一塊徑寸的寶玉。什麼是徑寸的寶玉？

師說：重重山峰排列著翠綠的顏色。

僧人說：如果真是這樣，那又如何呢？

師說：各種花草都展現著威嚴的氣勢。

問：什麼是黃龍的境界？

師說：山巒連線著幕阜山（Mufu Mountain）的秀麗，水流傾瀉到洞庭湖（Dongting Lake）的清澈。

僧人說：什麼是境界中的人？

師說：容貌雖然醜陋，說出的話卻更加成章。

問：言語和沉默都涉及細微的差別，如何才能不犯錯？

師說：山花開放得像錦緞一樣，澗水清澈得像藍寶石一樣。

僧人說：謝謝您的回答。

師說：早就說過不要走山下的小路，明明就在路旁生長。

禪師於是說：煙雲消散的地方，樓閣殿宇支撐著天空，水中的月亮和松樹藤蘿，交相輝映。人和環境相互照應，柳樹的嫩芽剛剛泛出青色，佛法和人情世事，沒有缺少什麼。雖然是這樣，但不落入時機的那一句該怎麼說呢？（停頓很久）說：少林寺（Shaolin Temple）雖然面壁，年老了也感到內心孤獨。

上堂說法時說：白雲被風捲走，宇宙變得開闊清朗，月亮映照在長空，形影分散在各處水面。如果就這樣散去，就說我這個山僧沒有辦法摺合。如果再歌頌風月，又成了興風作浪。正在這個時候，應該怎麼辦呢？（停頓很久）說：

【English Translation】 English version Go ahead. If someone comes from the south, help them unload. If someone comes from the north, help them load up. Loading and unloading, that's still talking in the middle of the stream. How do you say the phrase 'arriving at the shore'? If you can't say it, then please wash your feet and get on the boat. (Having said that,) he threw down his staff and got up.

In an elevated Dharma talk, he said: Shide (Shi De, a famous recluse monk of the Tang Dynasty) chops firewood, Hanshan (Han Shan, a famous recluse monk of the Tang Dynasty) makes the fire, only Fenggan (Feng Gan, a recluse monk of the Guoqing Temple on Mount Tiantai during the Tang Dynasty) sits alone in the cave. So, what are Fenggan's strengths? (Pause for a long time.) He said: A gentleman cannot be without a servant in his house.

Successor of Dharma of Zen Master Zuxin Baojue (Zuxin Baojue Chanshi) of Huanglong Mountain (Huanglong Mountain), Hongzhou (Hongzhou, an ancient place name, around present-day Nanchang, Jiangxi).

Zen Master Huanglong Ruxiao (Huanglong Ruxiao Chanshi) of Hongzhou (Hongzhou, an ancient place name, around present-day Nanchang, Jiangxi).

Asked: A guest comes from afar and shows me a jade disc of an inch in diameter. What is the jade disc of an inch in diameter?

The Master said: A thousand peaks line up in emerald green.

The monk said: What about when it's exactly like that?

The Master said: All kinds of flowers and plants display an imposing aura.

Asked: What is the realm of Huanglong?

The Master said: The mountains connect with the beauty of Mount Mufu (Mufu Mountain), and the water pours into the clarity of Dongting Lake (Dongting Lake).

The monk said: What is the person in the realm?

The Master said: Although the appearance is ugly, the words spoken are even more eloquent.

Asked: Speech and silence involve subtle differences, how can one avoid making mistakes?

The Master said: The mountain flowers bloom like brocade, and the stream water is as clear as sapphire.

The monk said: Thank you for your answer.

The Master said: It has long been said not to walk the path at the foot of the mountain; it clearly grows by the roadside.

The Zen master then said: Where the mist and clouds break open, the pavilions and palaces support the sky, the moon in the water and the pine and vines reflect each other. People and environment illuminate each other, the willow buds are just beginning to turn green, the Buddha Dharma and human affairs are complete and lacking nothing. Although it is like this, how do you say the phrase that does not fall into the opportune moment? (Pause for a long time.) He said: Although Shaolin Temple (Shaolin Temple) faces the wall, it also feels lonely in old age.

In an elevated Dharma talk, he said: White clouds are swept away by the wind, the universe becomes open and clear, the moon reflects in the long sky, and its form is divided among the waters. If it scatters like this, then say that this mountain monk has no way to reconcile it. If you sing of the wind and moon again, it will become stirring up waves and creating wind. Right at this moment, what should be done? (Pause for a long time.) He said:

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。幽鳥不嫌山勢闊。魚龍爭厭碧潭深。

洪州雙嶺化禪師

問。急急相投時如何。

師云。渴鹿趁陽𦦨。

僧曰。恁么則知時別宜也。

師云。伶利人難得。

問。如何是道。

師云。掘地深埋。

僧曰。如何是道中人。

師云。銅頭鐵額。

僧曰。如何是向上事。

師云。老僧舌頭短。

問。佛未出世時如何。

師云。雲散家家月。

僧曰。出世后如何。

師云。春至百花開。

僧曰。未審即今在什麼處。師便喝。

上堂云。翠竹黃花非外境。白雲明月露全真。頭頭儘是吾家物。信手拈來不是塵。遂舉拂子云。會么。認著依前還不是。擊禪床一下。

上堂云。聞聲悟道。見色明心。文殊．普賢在鐘鼓里藏身。釋迦．彌勒向百草頭上顯現。塞卻諸人見聞覺知。向聲色外道將一句來。良久。云。擬議思量。白雲萬里。

泗州龜山水陸禪院曉津禪師

問。如何是賓中賓。

師云。巢父飲牛。

僧曰。如何是賓中主。

師云。許由洗耳。

僧曰。如何是主中賓。師便喝。

僧曰。如何是主中主。

師云。禮拜了退。

韶州雲門寶宣禪師

【現代漢語翻譯】 現代漢語譯本： 幽靜的鳥兒不嫌山勢寬廣，魚和龍爭相厭惡碧綠深邃的水潭。

洪州雙嶺化禪師

問：急切地想要投靠時，該如何是好？ 師云：乾渴的鹿追逐陽光下的熱氣（𦦨）。 僧曰：如此說來，就是懂得根據時機而改變策略了。 師云：聰明伶俐的人很難得。 問：什麼是道？ 師云：深深地挖掘土地並埋藏起來。 僧曰：什麼是得道之人？ 師云：銅頭鐵額。 問：什麼是更進一步的事情？ 師云：老僧的舌頭短。 問：佛未出世時是什麼樣的？ 師云：雲彩消散，家家戶戶都沐浴在月光下。 僧曰：出世后又是什麼樣的？ 師云：春天到來，百花盛開。 僧曰：不知現在又在什麼地方？師父隨即呵斥。

上堂開示說：翠綠的竹子和金黃的鮮花並非身外之物，潔白的雲朵和皎潔的明月完全顯露出真性。處處都是我家的東西，隨手拈來都不是塵埃。於是舉起拂塵說：明白了嗎？如果執著於它，依舊不是。說完擊打禪床一下。

上堂開示說：聞聽聲音而領悟道，見到顏色而明白心。文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行的象徵）藏身在鐘鼓之中，釋迦（Sakyamuni，佛教的創始人）、彌勒（Maitreya，未來佛）在百草頭上顯現。堵塞你們的見聞覺知，向聲色之外說出一句話來。良久，說：如果加以擬議思量，就會像白雲萬里一樣遙遠。

泗州龜山水陸禪院曉津禪師

問：什麼是賓中賓？ 師云：巢父（Chao Fu，古代隱士）飲牛。 僧曰：什麼是賓中主？ 師云：許由（Xu You，古代隱士）洗耳。 僧曰：什麼是主中賓？師父隨即呵斥。 僧曰：什麼是主中主？ 師云：禮拜完畢，退下。

韶州雲門寶宣禪師

【English Translation】 English version: The secluded birds do not dislike the breadth of the mountains; fish and dragons compete in disliking the deep, green pools.

Chan Master Hua of Shuangling in Hongzhou

Question: What is it like when one urgently seeks refuge? Master said: A thirsty deer chases after the shimmering heat (𦦨). Monk said: In that case, it's about knowing when to adapt accordingly. Master said: A clever and quick-witted person is hard to find. Question: What is the Dao (the Way)? Master said: Dig deep into the ground and bury it. Monk said: What is a person of the Dao? Master said: A copper head and an iron forehead. Question: What is the matter of going further? Master said: This old monk's tongue is short. Question: What was it like before the Buddha appeared in the world? Master said: The clouds disperse, and every household is bathed in moonlight. Monk said: What is it like after he appeared in the world? Master said: Spring arrives, and a hundred flowers bloom. Monk said: I don't know where it is right now. The Master then shouted.

Ascending the hall, he said: 'Green bamboo and yellow flowers are not external realms; white clouds and bright moon reveal complete truth. Everything is my family's possession; picking it up casually is not dust.' Then he raised the whisk and said: 'Do you understand? If you recognize it, it's still not it.' He struck the Zen platform once.

Ascending the hall, he said: 'Hearing sound, one awakens to the Dao; seeing color, one understands the mind. Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice) hide themselves in the bells and drums; Sakyamuni (Sakyamuni, founder of Buddhism) and Maitreya (Maitreya, the future Buddha) manifest on the tips of a hundred grasses. Block your seeing, hearing, knowing, and perceiving; say a word outside of sound and color.' After a long pause, he said: 'If you deliberate and think, it will be like ten thousand miles of white clouds.'

Chan Master Xiaojin of Guishan Water and Land Chan Monastery in Sizhou

Question: What is a guest within a guest? Master said: Chao Fu (Chao Fu, an ancient hermit) waters his ox. Monk said: What is a host within a guest? Master said: Xu You (Xu You, an ancient hermit) washes his ears. Monk said: What is a guest within a host? The Master then shouted. Monk said: What is a host within a host? Master said: Bow and withdraw.

Chan Master Baoxuan of Yunmen in Shaozhou

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問。雲門一曲。不屬宮商。請師舉唱。

師云。聽者須是其人。

僧曰。恁么則流通去也。

師云。三十棒翻為一百五十。

師乃云。眹兆未生。風恬浪靜。眹兆才舉。文彩互陳。且道互陳底事。諸人還知落處也無。良久。云。世有知音者。方當話歲寒。

澧州夾山靈泉院曉純禪師

師遊方。聽習經論。后至黃龍。因點燈看經次。舉洞山麻三斤因緣大悟。心禪師云。傳吾道者甚眾。要如純者鮮矣。出世先住洪州延恩．鄂州黃龍．澧州洛浦。次至夾山。

師將木刻作一象。師子頭．牛足．馬身。每有僧至。遂指問云。喚作師子。即是馬身。喚作馬。卻是牛足。且道畢竟喚作什麼。

又常示眾云。有個漢子病。病後死。死後膀脹。爛壞蛆出。扛去燒成灰飏。卻灰。成空一靈性。往別處受生。佛說本自不生。今亦不滅。你作么生會。

鄂州黃龍延禧智融禪師

問。為　國開堂於此日。師將何法報　君恩。

師云。煙雲生宇宙。瑞氣滿乾坤。

僧曰　君恩且如是。祖意又如何。

師云。六六三十六。

問。停舟辨水通滄海。不掛孤帆事若何。

師云。南海波斯入大唐。

僧曰。恁么則出沒卷舒。與師同用也。

師

【現代漢語翻譯】 問：雲門（Yunmen，禪宗大師）的一曲，不屬於宮商（gōng shāng，中國古代音樂的五個音階）。請老師舉唱。

師（禪師）云：聽者必須是懂得音律的人。

僧（僧人）曰：這樣說來，這曲子就可以流傳開去了。

師云：打三十棒，反而變成打一百五十棒（意指適得其反）。

師乃云：預兆尚未產生，風平浪靜；預兆才一出現，文采相互陳述。且說這相互陳述的是什麼事？各位還知道它的落腳點嗎？良久，云：世上有知音的人，才能談論歲寒（sui han，嚴寒的冬天，比喻艱難的處境）。

澧州（Lǐzhōu）夾山（Jiashan）靈泉院（Lingquanyuan）曉純（Xiaochun）禪師

禪師遊歷四方，學習經論，後來到黃龍（Huanglong）。一次點燈看經時，因洞山（Dongshan）『麻三斤』（ma san jin，一個著名的禪宗公案）的因緣而大悟。心禪師（Xin Chanshi）說：『傳我道的人很多，但像曉純這樣的人很少啊。』出世后先住在洪州（Hongzhou）延恩（Yan'en）、鄂州（Ezhou）黃龍（Huanglong）、澧州（Lǐzhōu）洛浦（Luopu），之後來到夾山（Jiashan）。

禪師用木頭雕刻了一個形象，是獅子的頭、牛的腳、馬的身子。每當有僧人來，就指著問：『叫它獅子，卻是馬的身子；叫它馬，卻是牛的腳。那麼，到底該叫它什麼？』

又常常向大眾開示說：『有個人生病，病後死了，死後身體膨脹，腐爛生蛆。抬去燒成灰，揚掉灰，變成空無一物的靈性，往別處投胎受生。佛說本來不生，現在也不滅。你們怎麼理解？』

鄂州（Ezhou）黃龍（Huanglong）延禧（Yanxi）智融（Zhirong）禪師

問：為國家（guo jia）在此開堂，禪師將用什麼佛法來報答君王的恩德？

師云：煙雲在宇宙間升騰，吉祥之氣充滿天地。

僧曰：君王的恩德且且如此，祖師的意旨又如何呢？

師云：六六三十六。

問：停船辨認水路，就能通往滄海；不掛起孤單的船帆，事情又將如何呢？

師云：南海的波斯人來到大唐。

僧曰：這樣說來，出沒卷舒（chumo juanshu，指顯現和隱藏，收放自如），與禪師您一同運用了？

師云：用即不無，體即常寂。

【English Translation】 Question: Yunmen's (Yunmen, a Chan master) melody does not belong to the five tones of palace and shang (gong shang, the five notes in ancient Chinese music). Please, Master, sing it for us.

The Master (Chan master) said: The listener must be someone who understands music.

The Monk (monk) said: In that case, this melody can be circulated.

The Master said: Thirty blows of the stick turn into one hundred and fifty (meaning the opposite of what was intended).

The Master then said: Before the signs appear, the wind is calm and the waves are still; as soon as the signs appear, the literary expressions are presented to each other. Now, what is this mutual presentation about? Does everyone know where it lands? After a long pause, he said: In this world, only those who understand music can talk about the cold of winter (sui han, harsh winter, a metaphor for difficult situations).

Chan Master Xiaochun (Xiaochun) of Lingquan Monastery (Lingquanyuan) on Mount Jiashan (Jiashan) in Lizhou (Lǐzhōu)

The Master traveled around, studying scriptures and treatises, and later arrived at Huanglong (Huanglong). Once, while lighting a lamp to read the scriptures, he had a great enlightenment due to the 'three pounds of flax' (ma san jin, a famous Chan koan) of Dongshan (Dongshan). Chan Master Xin (Xin Chanshi) said: 'There are many who transmit my Way, but few are like Xiaochun.' After entering the world, he first lived in Yan'en (Yan'en) in Hongzhou (Hongzhou), Huanglong (Huanglong) in Ezhou (Ezhou), Luopu (Luopu) in Lizhou (Lǐzhōu), and then came to Jiashan (Jiashan).

The Master carved an image out of wood, with the head of a lion, the feet of an ox, and the body of a horse. Whenever a monk arrived, he would point to it and ask: 'If you call it a lion, it has the body of a horse; if you call it a horse, it has the feet of an ox. So, what should it be called after all?'

He also often instructed the assembly, saying: 'There was a man who fell ill, died after the illness, and after death his body swelled up, rotted, and maggots came out. He was carried away, burned to ashes, and the ashes were scattered. It turned into an empty spiritual nature, and he was reborn elsewhere. The Buddha said that originally there is no birth, and now there is no extinction. How do you understand this?'

Chan Master Zhirong (Zhirong) of Yanxi (Yanxi) Monastery in Huanglong (Huanglong), Ezhou (Ezhou)

Question: On this day of opening the hall for the country (guo jia), what Dharma will the Master use to repay the Emperor's kindness?

The Master said: Clouds and mist rise in the universe, and auspicious energy fills the world.

The Monk said: The Emperor's kindness is like this, but what about the Patriarch's intention?

The Master said: Six sixes are thirty-six.

Question: If you stop the boat to identify the waterway, you can reach the vast sea; if you don't hoist the lonely sail, what will happen?

The Master said: The Persian from the South Sea comes to the Great Tang.

The Monk said: In that case, appearing and disappearing, rolling up and stretching out (chumo juanshu, referring to appearing and hiding, freely controlling), are used together with you, Master?

The Master said: Using it is not nothing, the essence is always still.

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云。有人別寶好商量。

僧曰。爭柰東行不見西行利。

師云。或時遇賤。或時遇貴。

僧曰。手執夜明符。揹負須彌去。

師喝云。脫空謾語漢。

師云。幻人說幻法。幻法度眾生。山僧幻說法。諸人幻來聽。且道幻從何來。法從何起。良久。云。一句坐中得。片心天外來。

杭州顯明道昌禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。錦袋盛簫管。誰人辨正音。

僧曰。龍峰嫡子。黃檗兒孫。

師云。師子咬人。

問。如何是祖師西來意。

師云。人離鄉賤。物離鄉貴。

僧曰。莫便是西來意也無。

師云。天臺．南嶽。

僧曰。將謂少林訊息斷。誰知今日宛然存。

師云。道聽途說。

漳州凈眾本權禪師

問。萬匯同沾物外春時如何。

師云。許阇梨具眼。

問。寶座既登於此日。宗風演唱嗣何人。

師云。大陽正照。萬物含輝。

僧曰。若然者。星郎不謾朝車至。滿筵黑白盡沾恩。

師云。風行草偃。雲散月明。

問。道無橫徑。立者皆危。如何是道。

師云。海底烏龜。深山大蟲。

僧曰。莫祇遮便是么。

師云。見錢買賣不

【現代漢語翻譯】 現代漢語譯本 師：有人想用寶物來交換，可以好好商量。 僧人問：為什麼向東走卻看不到向西走的利益呢？ 師：有時候會遇到賤賣的情況，有時候會遇到高價的情況。 僧人說：手裡拿著夜明符，背上揹著須彌山走。 師呵斥道：你這脫離實際，胡說八道的人！ 師：幻化的人說幻化的法，幻化的法度化眾生。我這山僧幻化說法，諸位幻化來聽。那麼，幻從哪裡來？法從哪裡起？（停頓很久）說：一句（真理）在禪坐中獲得，一片心意從天外而來。

杭州顯明道昌禪師 問：禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？ 師：錦袋裡裝著簫和管，誰能辨別出真正的音律？ 僧人說：您是龍峰的嫡傳弟子，黃檗（Huangbo）的兒孫。 師：獅子會咬人。 問：什麼是祖師西來意（Zushi Xilai Yi，達摩祖師從西方來到中國的真正意圖）？ 師：人離開了家鄉就變得低賤，物品離開了家鄉就變得珍貴。 僧人說：莫非這就是西來意嗎？ 師：天臺（Tiantai）、南嶽（Nanyue）。 僧人說：還以為少林（Shaolin）的訊息斷絕了，誰知今天仍然完好地存在。 師：道聽途說。

漳州凈眾本權禪師 問：萬物共同沐浴在物外的春天，這是什麼景象？ 師：允許你這位阇梨（Sheli，梵語，意為親教師）有這樣的眼光。 問：寶座既然在今天登上了，宗風的演唱傳承自何人？ 師：太陽正照，萬物都包含著光輝。 僧人說：如果這樣，星郎（Xinglang）沒有白白地迎接朝廷的車駕到來，滿座的僧人和俗人都沾染了恩惠。 師：風吹過，草就倒伏；雲散開，月亮就明亮。 問：道沒有捷徑，站立的人都會有危險。什麼是道？ 師：海底的烏龜，深山裡的大蟲（老虎）。 僧人說：莫非這就是道嗎？ 師：現錢買賣不賒欠。

【English Translation】 English version Master: Someone wants to exchange treasures, it's open for discussion. Monk: Why is it that going east doesn't show the benefits of going west? Master: Sometimes you encounter cheap sales, sometimes you encounter high prices. Monk: Holding a night-shining talisman in hand, carrying Mount Sumeru (Xumi, a sacred mountain in Buddhist cosmology) on my back. Master scolds: You are an empty-headed, nonsensical person! Master: An illusory person speaks illusory Dharma, illusory Dharma saves sentient beings. This mountain monk speaks illusory Dharma, and you all come to listen in illusion. Then, where does illusion come from? Where does Dharma arise from? (Pauses for a long time) Says: One sentence (of truth) is obtained in meditation, a piece of mind comes from beyond the heavens.

Chan Master Daocheng of Xianming Temple in Hangzhou Question: Whose tune does the Master sing? Whose ancestral style do you inherit? Master: The brocade bag contains flutes and pipes; who can distinguish the correct tone? Monk: You are a direct descendant of Longfeng (Longfeng), a grandson of Huangbo (Huangbo). Master: A lion bites people. Question: What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, the true intention of Bodhidharma's arrival in China from the West)? Master: People become cheap when they leave their hometowns; things become valuable when they leave their hometowns. Monk: Could that be the meaning of the coming from the West? Master: Tiantai (Tiantai), Nanyue (Nanyue). Monk: I thought the news of Shaolin (Shaolin) had been cut off; who knew it still exists intact today. Master: Hearsay.

Chan Master Benquan of Jingzhong Temple in Zhangzhou Question: All beings together bathe in the spring outside of things; what is this like? Master: I allow you, this Acarya (Sheli, Sanskrit for 'teacher'), to have such insight. Question: Now that the precious seat has been ascended today, whose ancestral style will the Dharma songs inherit? Master: The great sun shines brightly, and all things contain radiance. Monk: If that is so, Xinglang (Xinglang) did not welcome the imperial carriage in vain, and the entire assembly of monks and laypeople are all touched by grace. Master: The wind blows, and the grass bends; the clouds scatter, and the moon is bright. Question: The Way has no shortcuts; those who stand are all in danger. What is the Way? Master: A turtle at the bottom of the sea, a great tiger in the deep mountains. Monk: Is that it? Master: Cash transactions, no credit.

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曾賒。

師云。新年頭。新長老。說新禪。新鮮言句動春暄。百卉萌茅花吐蕊。新鶯初囀弄吟聲。頭頭泄漏真如理。句句分明摩竭令。諸禪德。且作么生是摩竭令。良久。云。東君已報陽春信。萬物含輝謝太平。

潭州南嶽雙峰景齊禪師

上堂。拈拄杖示眾云。橫拈倒用。諸方虎步龍行。打狗撐門。雙峰掉在無事甲里。因風吹火。別是一家。以拄杖靠肩。顧視大眾云。喚作無事。得么。良久。云。刀尺高懸著眼看。志公不是閑和尚。卓拄杖一下。

上堂云。止動歸止。止更彌動。雲門一棒打殺悉達太子。不是好心。臨濟再思黃檗蒿枝。真個倔(衢物切)強。大眾。古人關捩。今人話端。前車既翻。後車改轍。乃舉起拳頭云。諸人不見。雙峰罪過。別有商量。如或悄然。雙峰隱身無路。

杭州慈雲道清禪師

示眾云。箭鋒相拄底。應機乃絲髮無差。邊方人語不相諳。如何辨他子細。又云。格外明機底。問南則以北為酬。飢餒人急切相投。未審將何賑濟。又云。妙用縱橫底。臨機辯若懸河。毗耶城彼上人來。未審若為酬對。又云。寒灰枯木底。到遮里無言。家中給侍之人。日用如何指授。

洪州景德惠英禪師

上堂。良久。忽擲拄杖。喝云。大眾。是什麼。錦鱗赤尾尋

【現代漢語翻譯】 曾賒。

師云：『新年頭，新長老，說新禪。新鮮言句動春暄，百卉萌茅花吐蕊，新鶯初囀弄吟聲。頭頭泄漏真如理（Tathata，事物的真實本性），句句分明摩竭令（Mahakala，佛教護法神）。諸禪德，且作么生是摩竭令？』良久，云：『東君已報陽春信，萬物含輝謝太平。』

潭州南嶽雙峰景齊禪師

上堂，拈拄杖示眾云：『橫拈倒用，諸方虎步龍行。打狗撐門，雙峰掉在無事甲里。因風吹火，別是一家。』以拄杖靠肩，顧視大眾云：『喚作無事，得么？』良久，云：『刀尺高懸著眼看，志公（Baozhi，南北朝時期的禪僧）不是閑和尚。』卓拄杖一下。

上堂云：『止動歸止，止更彌動。雲門（Yunmen，雲門宗創始人）一棒打殺悉達太子（Siddhartha Gautama，釋迦牟尼佛未成道前的名字），不是好心。臨濟（Linji，臨濟宗創始人）再思黃檗（Huangbo，臨濟的老師）蒿枝，真個倔強。』大眾，古人關捩，今人話端。前車既翻，後車改轍。乃舉起拳頭云：『諸人不見，雙峰罪過。別有商量。如或悄然，雙峰隱身無路。』

杭州慈雲道清禪師

示眾云：『箭鋒相拄底，應機乃絲髮無差。邊方人語不相諳，如何辨他子細？』又云：『格外明機底，問南則以北為酬。飢餒人急切相投，未審將何賑濟？』又云：『妙用縱橫底，臨機辯若懸河。毗耶城（Vaisali，古印度城市）彼上人來，未審若為酬對？』又云：『寒灰枯木底，到遮里無言。家中給侍之人，日用如何指授？』

洪州景德惠英禪師

上堂，良久，忽擲拄杖，喝云：『大眾，是什麼？錦鱗赤尾尋』

【English Translation】 Zeng She.

The Master said, 'New year's beginning, new elder, speaking new Chan (Zen). Fresh words and phrases stir the warmth of spring, a hundred plants sprout, reeds flower, and the new oriole chirps, playing with its singing voice. Every point leaks the principle of Tathata (事物的真實本性), every phrase clearly conveys the command of Mahakala (佛教護法神). All you Chan practitioners, what is the command of Mahakala?' After a long pause, he said, 'The Lord of the East has already announced the news of the sunny spring; all things contain radiance, thanking for peace and prosperity.'

Chan Master Jingqi of Shuangfeng, Nanyue, Tanzhou

Entering the hall, he raised his staff to show the assembly, saying, 'Holding it horizontally or using it upside down, in all directions, tigers stride and dragons walk. Beating the dog and propping the door, Shuangfeng drops it into the realm of no-affairs. Adding wind to the fire, it's a separate family.' He leaned the staff on his shoulder, looked at the assembly, and said, 'Calling it no-affairs, is that acceptable?' After a long pause, he said, 'The knife and ruler hang high, watch carefully; Zhi Gong (Baozhi, 南北朝時期的禪僧) is not an idle monk.' He struck the staff once.

Entering the hall, he said, 'Stopping movement returns to stillness, but stopping only increases movement. Yunmen (Yunmen, 雲門宗創始人) killed Siddhartha Gautama (Siddhartha Gautama, 釋迦牟尼佛未成道前的名字) with one blow of his staff; that was not kind. Linji (Linji, 臨濟宗創始人) reconsidered Huangbo's (Huangbo, 臨濟的老師) artemisia branch; truly stubborn.' Assembly, the ancients' key points, today's topics of conversation. The cart in front has overturned, so the cart behind changes its tracks. Then he raised his fist and said, 'If you all don't see it, it's Shuangfeng's fault. There is another discussion. If it is completely silent, Shuangfeng has no way to hide.'

Chan Master Daoqing of Ciyun, Hangzhou

He instructed the assembly, saying, 'When arrow points meet, the response is without the slightest difference. People from different regions don't understand each other's language; how can you discern the details?' He also said, 'For those with extraordinary insight, when asked about the south, they answer with the north. Hungry and starving people urgently seek help; I wonder what will be used to provide relief?' He also said, 'For those with wonderful and uninhibited application, their eloquence at the moment is like a cascading river. The eminent person from the city of Vaisali (Vaisali, 古印度城市) has come; I wonder how you will respond?' He also said, 'For those like cold ashes and withered wood, there is no speech here. How do the serving people in the household give instructions daily?'

Chan Master Huiying of Jingde, Hongzhou

Entering the hall, after a long pause, he suddenly threw his staff and shouted, 'Assembly, what is it? Seeking brocade scales and red tails'

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常事。莫把金鉤度與人。

洪州翠巖廣化悟新禪師

問。如何是心。

師云。半夜不須敲玉戶。

僧曰。如何是法。

師云。天明鳳子笑含華。

師云。清珠下於濁水。濁水不得不清。唸佛投于亂心。亂心不得不佛。佛既不亂。濁水自清。濁水既清。功歸何所。良久。云。幾度黑風翻大海。未曾聞道釣舟傾。

廣州集福寶嚴禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。今日不答話。

僧曰。為甚麼不答。

師云。知時別宜。

僧曰。學人未曉。

師云。華岳三峰頭指天。

問。言詮不到。請師垂示。

師云。不從人得。

僧曰。未審從何而得。

師云。你試道看。僧擬開口。師便打一拂子。

問。皈源性無二。方便有多門。如何是歸源底道理。

師云。天臺普請。南嶽遊山。

僧曰。還有向上事也無。

師云。有。

僧曰。如何則是。

師云。拄杖子。

舒州太平興國惟清禪師

問。靈山一會。迦葉親聞。今日一會。學人聞不。

師云。未是與么人。

僧曰。漏泄不少。

師云。你見個什麼。僧便喝。

師云。不通道。

【現代漢語翻譯】 現代漢語譯本 常事，不要把釣人的金鉤輕易交給別人。

洪州翠巖廣化悟新禪師

問：什麼是心？ 禪師說：半夜不必敲打玉石的門。 僧人問：什麼是法？ 禪師說：天亮時，鳳凰鳥笑著口銜鮮花。 禪師說：清澈的珠子放入渾濁的水中，渾濁的水不得不變清澈；唸佛投入紛亂的心中，紛亂的心不得不歸於佛。佛既然不亂，渾濁的水自然清澈。渾濁的水既然清澈了，功勞歸於何處？（禪師）沉默良久，說：多少次黑色的狂風翻動大海，卻從未聽說有漁船傾覆。

廣州集福寶嚴禪師

問：禪師您唱的是哪一家的曲調？您的宗風傳承自哪一位？ 禪師說：今天不回答問題。 僧人問：為什麼不回答？ 禪師說：要懂得根據時機和情況來決定。 僧人問：弟子不明白。 禪師說：華山（Hua Mountain）的三座主峰直指天空。 問：言語無法完全表達，請禪師開示。 禪師說：不是從別人那裡得到的。 僧人問：不知是從哪裡得到的？ 禪師說：你試著說看。僧人剛要開口，禪師就用拂塵打了一下。 問：皈依的本源在性上沒有差別，但方便之門卻有很多。什麼是歸源的根本道理？ 禪師說：天臺山（Tiantai Mountain）大眾出坡勞作，南嶽（Nanyue Mountain）僧人遊山。 僧人問：還有更進一步的境界嗎？ 禪師說：有。 僧人問：什麼是更進一步的境界？ 禪師說：手中的拄杖。

舒州太平興國惟清禪師

問：在靈山法會上，迦葉（Kasyapa）親自聽聞佛陀說法。今天的大會上，弟子能聽聞嗎？ 禪師說：你還不是能理解這些的人。 僧人說：您泄露了不少。 禪師說：你看到了什麼？僧人便大喝一聲。 禪師說：真是不相信啊。

【English Translation】 English version A common thing. Don't give the golden hook to others.

Chan Master Cuiyan Guanghua Wuxin of Hongzhou

Asked: What is mind? The Master said: No need to knock on the jade door in the middle of the night. The monk asked: What is Dharma? The Master said: At dawn, the phoenix bird smiles, holding a flower in its beak. The Master said: A clear pearl dropped into muddy water, the muddy water cannot but become clear. Reciting the Buddha's name cast into a chaotic mind, the chaotic mind cannot but turn to Buddha. Since the Buddha is not chaotic, the muddy water naturally becomes clear. Since the muddy water is clear, to whom does the merit belong? (The Master) paused for a long time and said: How many times has the black wind overturned the great sea, yet I have never heard of a fishing boat capsizing.

Chan Master Jifu Baoyan of Guangzhou

Asked: Whose tune does the Master sing? Whose lineage does the doctrine inherit? The Master said: Today I will not answer questions. The monk asked: Why not answer? The Master said: Know the times and differentiate what is appropriate. The monk asked: This student does not understand. The Master said: The three peaks of Mount Hua (Hua Mountain) point to the sky. Asked: Words cannot fully express it, please Master enlighten me. The Master said: Not obtained from others. The monk asked: I don't know from where it is obtained? The Master said: You try to say it. As the monk was about to speak, the Master struck him with a whisk. Asked: Returning to the source, the nature is not different, but there are many expedient means. What is the fundamental principle of returning to the source? The Master said: The community of Tiantai Mountain (Tiantai Mountain) engages in labor, the monks of Nanyue Mountain (Nanyue Mountain) travel the mountains. The monk asked: Is there anything beyond this? The Master said: Yes. The monk asked: What is it? The Master said: The staff in my hand.

Chan Master Weiqing of Taiping Xingguo Temple of Shuzhou

Asked: At the assembly on Vulture Peak, Kasyapa (Kasyapa) personally heard the Buddha preach. At today's assembly, can this student hear it? The Master said: You are not yet the kind of person who can understand this. The monk said: You have revealed quite a bit. The Master said: What did you see? The monk then shouted. The Master said: I don't believe it.

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問。雷音既震。法雨愿傾。

師云。孰非沾足。

僧曰。幾年獨滯朝宗勢。今日方騰出谷聲。

師云。何勞特地。乃云。知識不知智到處。唯己自知。因緣和合時。與人共用。所以把住則當機絕跡。千聖難窺。放行則應物現形。四生可辨。且道即今把住好。放行好。良久。云。要知萬派流無盡。全在靈源一脈深。

鄂州黃龍延禧禪院智明禪師

饒陽人也。棄儒從釋。經試華嚴。衣披方褐。具戒參游。造心禪師丈室。香菸起處。豁然契悟。淘汰古今。密洞淵奧。提刑胡公師文為方外交。翰林學士張公啇英請師出世。尚書豐公稷為語錄序。灌溪．寂照．黃龍三剎。提唱宗風。為世所仰。

問。世尊出世。魔界傾摧。和尚開堂。有何祥瑞。

師云。一夜落華雨。滿城流水香。

問。大庾嶺頭為什麼提不起。

師云。臨崖看虎眼。特地一場愁。

僧曰。恁么則悔不慎當初也。

師云。是什麼面目。

居士胡公巡按過荊南之公安。問二聖寺僧云。梁武帝問達磨。如何是聖諦第一義。磨云。廓然無聖。今日公安因甚卻有二聖。僧無對。

后舉似師。師云。一點黑水。兩處成龍。

上堂云。向上一路。衲僧罔措。求妙求玄。邯鄲學步

【現代漢語翻譯】 現代漢語譯本 問：雷霆之音已經震響，佛法的甘霖希望傾瀉。（雷音：佛法之音；法雨：佛法如雨般滋潤眾生） 師父說：誰沒有得到充分的滋潤呢？ 僧人說：多年來我獨自滯留，未能匯入朝宗之勢（朝宗：江河歸海之勢，比喻歸向真理），今天才得以發出山谷之聲。 師父說：何必特意如此呢？並說：『知識不知智慧的去處，只有自己知道。因緣和合之時，與人共同享用。所以，把握住就當機絕跡，千聖也難以窺探；放開來就應物現形，四生都可以分辨。』那麼，現在是把握住好，還是放開好？良久，師父說：『要知道萬千支流奔流不息，全在於靈源那一脈的深遠。』 鄂州黃龍延禧禪院的智明禪師，是饒陽人。他放棄儒學而皈依佛門，精通《華嚴經》，身披袈裟。受具足戒后四處參學，拜訪心禪師的丈室，在香菸繚繞之處，豁然開悟，能夠淘汰古今，深密地洞察淵奧。提刑胡公師文與禪師結為方外之交，翰林學士張公商英請禪師出山弘法。尚書豐公稷為禪師的語錄作序。智明禪師在灌溪、寂照、黃龍三座寺院弘揚宗風，為世人所敬仰。 問：世尊出世，魔界傾覆摧毀。和尚您開堂說法，有什麼祥瑞之兆？（世尊：釋迦牟尼佛） 師父說：一夜之間落滿了花雨，整個城市都瀰漫著流水的香氣。 問：大庾嶺頭上，為什麼提不起（指無法開悟）？（大庾嶺：地名，禪宗六祖慧能在此得法） 師父說：臨近懸崖觀看老虎的眼睛，徒增一場憂愁。 僧人說：既然這樣，那麼真後悔當初沒有謹慎啊。 師父說：你原本是什麼面目？ 居士胡公以巡按的身份經過荊南的公安縣，問二聖寺的僧人說：梁武帝問達摩祖師，什麼是聖諦第一義？達摩祖師回答說：廓然無聖。今天公安縣為什麼卻有二聖？僧人無言以對。（聖諦第一義：佛教最高的真理；達摩：禪宗初祖；廓然無聖：空曠寂靜，沒有聖凡之分；二聖：指當地的兩座寺廟） 後來僧人把這件事告訴了智明禪師。智明禪師說：一點黑水，兩處成龍。 上堂說法時，智明禪師說：向上一路，讓衲僧們無所措手足。如果只是追求玄妙，那就如同邯鄲學步。

【English Translation】 English version Question: The thunder of Dharma has already resounded, and we hope the rain of Dharma will pour down. (雷音: Léi yīn, the sound of Dharma; 法雨: Fǎ yǔ, Dharma like rain nourishing all beings) The Master said: Who has not been fully nourished? The monk said: For years I have been stagnant, unable to join the trend of returning to the source (朝宗: Cháo zōng, the trend of rivers returning to the sea, a metaphor for returning to the truth), and only today can I make a sound from the valley. The Master said: Why bother to do so deliberately? And said: 'Knowledge does not know where wisdom goes; only oneself knows. When conditions are harmonious, share it with others. Therefore, grasping it means the opportunity disappears, and even a thousand sages cannot see it; letting go means responding to things and manifesting forms, and the four kinds of beings can be distinguished.' So, is it better to grasp it now, or to let it go? After a long silence, the Master said: 'To know that the myriad streams flow endlessly, it all depends on the depth of that one spiritual source.' Zen Master Zhiming of Huanglong Yanxi Zen Monastery in Ezhou was from Raoyang. He abandoned Confucianism and converted to Buddhism, mastering the Huayan Sutra and wearing the kasaya. After receiving the full precepts, he traveled and studied everywhere, visiting Zen Master Xin's abbot's room. In the midst of the rising incense smoke, he suddenly attained enlightenment, able to eliminate the old and new, and deeply understand the profound mysteries. The judicial commissioner Hu Gong Shiwen became a friend of the Master beyond the secular world, and the Hanlin academician Zhang Gong Shangying invited the Master to come out of the mountains to propagate the Dharma. The Minister Feng Gong Ji wrote a preface to the Master's recorded sayings. Zen Master Zhiming promoted the style of the sect in the three monasteries of Guanxi, Jizhao, and Huanglong, and was admired by the world. Question: When the World-Honored One appeared in the world, the realm of demons was overthrown and destroyed. When you, Venerable, open the Dharma hall, what auspicious signs are there? (世尊: Shì zūn, Shakyamuni Buddha) The Master said: Overnight, the rain of flowers fell, and the fragrance of flowing water filled the entire city. Question: Why can't one lift it up at the top of Dayu Ridge (referring to not being able to attain enlightenment)? (大庾嶺: Dàyǔ lǐng, place name, where the Sixth Patriarch Huineng obtained the Dharma) The Master said: Looking at the tiger's eyes near the cliff only adds to one's worries. The monk said: If that's the case, then I regret not being cautious in the beginning. The Master said: What is your original face? Layman Hu Gong, in his capacity as an inspector, passed through Gong'an County in Jingnan and asked the monks of Ersheng Temple: Emperor Wu of Liang asked Bodhidharma, 'What is the first meaning of the noble truth?' Bodhidharma replied, 'Vast and empty, there are no sages.' Why are there two sages in Gong'an County today? The monks were speechless. (聖諦第一義: Shèngdì dì yī yì, the highest truth of Buddhism; 達摩: Dámó, the first patriarch of Zen Buddhism; 廓然無聖: Kuòrán wú shèng, vast and empty, without distinction between sages and ordinary people; 二聖: Èr shèng, referring to the two local temples) Later, the monks told Zen Master Zhiming about this. Zen Master Zhiming said: A drop of black water becomes two dragons in two places. When giving a Dharma talk, Zen Master Zhiming said: The path upwards leaves the monks at a loss. If one only pursues the mysterious, it is like imitating the walk of Handan.

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。

上堂。眾才集。師云。不可更開眼說夢去也。便下座。

上堂云。南山一訣。斬釘截鐵。切忌商量。翻成途轍。

建中靖國續燈錄卷第二十 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二十一　　　［宋磻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十四世

云居山元祐禪師法嗣

東京大相國寺智海禪院佛印禪師

諱智清。姓葉氏。泉州同安人也。賦性明敏。博學典雅。年未及冠。依鹿苑寺慧儒上人出家。一侍巾瓶。五載圓具。夙機啓發。遍參知識。祐師一見。深印可之。初住五祖。名動四方。朝野欽聞。奉詔住持。

哲宗皇帝百日入內。特賜佛印禪號。

師于建中靖國元年二月十七日。　　大行皇太后五七。奉　聖旨就　慈德殿升座。師拈香云。此一瓣香。奉為　大行皇太后。爇向金爐。大興佛事。伏願香云芬馥。導塗山之仗而來入道場。法雨清涼。沃　文母之心而頓登佛地。乃斂衣升座。云。古佛堂前。隨時施設。　慈德殿上。今日舉揚。諸人且道是同是別。還有道得底么。試出來道看。

問。萬派殊途。同歸巨海。無邊妙德。咸出此宗

【現代漢語翻譯】 現代漢語譯本：

上堂。大眾聚集。禪師說：『不可再睜著眼睛說夢話了。』 便下座。

上堂說：『南山一訣，斬釘截鐵。切記商量，翻成途轍。』

《建中靖國續燈錄》卷第二十

《建中靖國續燈錄》卷第二十一 ［宋磻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十四世

云居山元祐禪師法嗣

東京大相國寺智海禪院佛印禪師

諱智清，姓葉氏，泉州同安人。天性聰敏，博學典雅。未及成年，依鹿苑寺慧儒上人出家。五年侍奉左右，圓滿具足戒。宿世善根啓發，遍參各地知識。元祐禪師一見，深加印可。初住五祖寺，名聲遠揚。朝廷內外都欽佩聽聞，奉詔住持。

哲宗皇帝百日入內，特賜佛印禪師的稱號。

禪師于建中靖國元年二月十七日，大行皇太后五七忌日，奉聖旨在慈德殿升座。禪師拈香說：『這一瓣香，奉為大行皇太后，焚燒在金爐中，大興佛事。伏願香云芬芳濃郁，引導塗山之眾而來入道場；法雨清涼，滋潤文母之心而頓登佛地。』 於是整理衣袍升座，說：『古佛堂前，隨時施設；慈德殿上，今日舉揚。諸位且說，是同是別？還有說得出的嗎？試出來說看。』

問：『萬派殊途，同歸巨海（比喻最終目標一致）。無邊妙德，咸出此宗（指禪宗）。』

【English Translation】 English version:

Ascended the hall. The assembly gathered. The Master said, 'It is not permissible to continue dreaming with eyes open.' Then he descended the seat.

Ascended the hall and said, 'The secret of Nánshān (Southern Mountain), cuts through nails and slices through iron. Strictly avoid deliberation, which will turn into a wrong path.'

Continued Records of the Lamp during the Jianzhong Jingguo Era, Volume 20

Continued Records of the Lamp during the Jianzhong Jingguo Era, Volume 21 [Song Pan]

Compiled by Weí Bái, the Abbot of Fǎyún Monastery in Dongjing (Tokyo), the Chan Master of Fóguó (Buddha Country) who Transmits the Dharma (Minister)

The Gate of Responding to Opportunities

The Fourteenth Generation of Chan Master Huairang of Nányuè (Southern Peak)

Dharma Successor of Chan Master Yuányòu of Yúnjū Mountain

Chan Master Fóyìn (Buddha Seal) of Zhìhǎi Chan Monastery in Dàxiàngguó Temple in Dongjing (Tokyo)

His personal name was Zhìqīng, and his family name was Yè, from Tongan in Quánzhōu. He was naturally intelligent and erudite. Before reaching adulthood, he left home under the Venerable Huìrú of Lùyuàn Monastery. He served him for five years, fully receiving the precepts. His innate potential was awakened, and he visited teachers everywhere. Master Yuányòu, upon seeing him, deeply approved of him. He first resided at the Five Ancestors Monastery, and his name spread in all directions. The court and the public admired and heard of him, and he was ordered to reside there.

Emperor Zhezong, on the hundredth day after entering the palace, specially bestowed the title of Chan Master Fóyìn (Buddha Seal).

On the seventeenth day of the second month of the first year of the Jianzhong Jingguo era, on the forty-ninth day after the death of the Grand Empress Dowager, the Master, by imperial decree, ascended the seat in the Cíde Hall (Hall of Compassionate Virtue). The Master offered incense and said, 'This stick of incense is offered for the Grand Empress Dowager, burned in the golden censer, to greatly promote Buddhist affairs. I humbly wish that the fragrant clouds will be rich and guide the assembly of Tushan to enter the Dharma place; may the cool Dharma rain nourish the heart of the Literary Mother and instantly ascend to the Buddha ground.' Then he adjusted his robes and ascended the seat, saying, 'Before the ancient Buddha hall, provisions are made at any time; in the Cíde Hall (Hall of Compassionate Virtue) today, it is being proclaimed. Everyone, tell me, are they the same or different? Is there anyone who can say it? Try to come out and say it.'

Asked, 'Ten thousand streams take different paths, but all return to the great ocean (a metaphor for reaching the same ultimate goal). Boundless wonderful virtues all come from this school (referring to the Chan school).'

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。未審如何是此宗。

師云。傳來佛佛垂洪範。悟去心心徹太虛。

僧曰。憑師一味清涼雨。四海為霖報國恩。

師云。只消一滴曹溪水。洗盡群生萬古塵。

僧曰。堯風舜日增祥瑞。樵唱漁歌賀太平。

師云。一言該至化。千聖自同歸。

僧曰。若不登樓。爭知海闊。便禮拜。

師云。更須前進。

問。曹源問。大智海中必有鎮海明珠。今日當場。請師拈出。

師展兩手云。看看。

僧曰。昔日仰山。今朝和尚。

師云。罔象到時光燦爛。離婁行處浪滔天。

僧曰。與么則釋迦頂上天然別。龍女持來更不殊。

師云。團團透徹三千。皎皎含容萬有。

僧曰。　太后承恩超凈土。　我皇聖壽萬年春。

師云。唯此甚分明。曾無有移動。

問。佛地三千金世界。仙家十二玉樓臺。未審摩耶夫人即今在什麼處。

師云。妙體本來無處所。通身何更有蹤由。

僧曰。與么則紫金蓮捧千輪足。白玉毫迎萬德身。

師云。須知佛國三千界。祇在　吾皇一化中。

僧曰。祇如　吾皇化內。還許學人露個訊息也無。

師云。皇天不礙閑云點。杲日何妨爝火光。

僧曰。九衢百萬人煙里。

祇見燒香賀太平。

師云。一氣無私。群生有賴。

問。法具隨身。逢場佛事。不施三拜。不唱一喏。置問得也無。

師云。禮可興。不可廢。

僧曰。諸法寂滅相。不可以言宣。選佛場開。如何舉唱。

師云。覺花綻處千林秀。佛日圓時萬像融。

僧曰。金雞啼子夜。芻狗吠天明。

師云。你道什麼人知音。僧合掌白看。

師云。不妨惺惺。

僧曰。力扶聖嗣傳洪業。本望千秋慶太平。限盡難留今五七。請師說法悼　仙靈。

師云。始隨玉兔光中去。又逐金烏影里來。

僧曰。至理一言資　素識。未知　仙馭在何方。

師云。王舍城中日。祇桓會上時。

僧曰。水流元在海。月落不離天。

師云。已是第二月。

問。華嚴教云。菩薩現身作國王。於世位中最無等。福德威光勝一切。普為群萌興利益。且道　當今皇帝是什麼菩薩。

師云。蕩蕩莫能名。

僧曰。大悲願力為　人主。日用佛心治萬民。

師云。知恩始解報恩。

問。三乘十二分教則不問。如何是聖諦第一義。

師云。云盡日月正。風和天地春。

僧曰。與么則功流萬世而長存。道通百劫而彌固。

師云。含

【現代漢語翻譯】 現代漢語譯本 只見燒香祈求太平。

師父說：『一氣（宇宙本源之氣）無私，萬物都依賴它。』

問：『法具隨身，逢場作佛事，不施三拜，不唱一喏，這樣提問可以嗎？』

師父說：『禮儀可以興起，但不可廢棄。』

僧人說：『諸法寂滅相，不可以言語宣說。選佛場開啟，如何舉揚唱誦？』

師父說：『覺悟之花綻放處，千林都顯得秀美；佛日圓滿之時，萬象都歸於融合。』

僧人說：『金雞在子夜啼鳴，草扎的狗（芻狗）在天明吠叫。』

師父說：『你說什麼人是知音？』僧人合掌，靜觀。

師父說：『不妨清醒明白。』

僧人說：『盡力扶持聖人的後代，傳揚宏偉的事業，本來希望千秋萬代慶賀太平。壽命已盡難以挽留，如今五七（指三十五天祭），請師父說法，悼念仙靈。』

師父說：『開始隨著玉兔（月亮）的光輝而去，又追逐著金烏（太陽）的影子而來。』

僧人說：『至高的道理一言足以資助平素的見識，不知仙人的車駕在何方？』

師父說：『在王舍城中（Rājagṛha，古印度城市）的太陽，在祇桓精舍（Jetavana，佛陀常住的精舍）集會的時刻。』

僧人說：『水流最終歸於大海，月亮落下也不離天空。』

師父說：『已經是第二個月了（指已經過世一段時間了）。』

問：『《華嚴經》（Avataṃsaka Sūtra）說，菩薩現身作國王，在世間地位中最為無比，福德威光勝過一切，普遍為眾生興辦利益。那麼當今皇帝是什麼菩薩？』

師父說：『浩蕩廣大，無法用言語來形容。』

僧人說：『以大悲的願力作為人民的君主，用佛的心腸來治理萬民。』

師父說：『知道感恩才能懂得報恩。』

問：『三乘十二分教（佛教的各種教法分類）暫且不問，什麼是聖諦第一義？』

師父說：『雲散盡了，日月才顯現光明；風調和了，天地才呈現春意。』

僧人說：『這樣，功德流傳萬世而長存，道義貫通百劫而更加穩固。』

師父說：『包含。』

English version They only see people burning incense and praying for peace.

The Master said, 'The one Qi (primordial energy) is selfless, and all beings depend on it.'

Asked, 'With the Dharma implements always with me, performing Buddhist rituals as the occasion demands, without offering three bows, without chanting a greeting, is it permissible to ask this question?'

The Master said, 'Rituals can be established, but they cannot be abandoned.'

The monk said, 'The characteristics of all dharmas are quiescent and cannot be expressed in words. Now that the field for selecting Buddhas is open, how should we praise and chant?'

The Master said, 'Where the flowers of enlightenment bloom, a thousand forests appear beautiful; when the sun of the Buddha is full, all phenomena merge into one.'

The monk said, 'The golden rooster crows at midnight, and the straw dog barks at dawn.'

The Master said, 'Who do you say is the one who understands the music?' The monk put his palms together and watched silently.

The Master said, 'It's good to be aware and clear.'

The monk said, 'Exerting effort to support the descendants of the sage and transmit the great undertaking, originally hoping to celebrate peace for thousands of years. Life is limited and difficult to retain, now on the thirty-fifth day (seventh week after death), please Master expound the Dharma to mourn the departed spirit.'

The Master said, 'Initially following the light of the jade rabbit (moon) to depart, and then chasing after the shadow of the golden crow (sun) to return.'

The monk said, 'The ultimate truth, a single word is enough to assist one's usual understanding, but I do not know where the immortal's carriage is?'

The Master said, 'The sun in Rājagṛha (ancient Indian city), the time of the assembly in Jetavana (monastery where the Buddha often stayed).'

The monk said, 'The water flows ultimately into the sea, and the moon falls but does not leave the sky.'

The Master said, 'It is already the second month (referring to a period of time after death).'

Asked, 'The Avataṃsaka Sūtra (Flower Garland Sutra) says that a Bodhisattva manifests as a king, and in the worldly position is most unparalleled, with blessings, virtue, and majestic light surpassing all, universally creating benefits for all beings. Then what Bodhisattva is the current emperor?'

The Master said, 'Vast and boundless, impossible to name.'

The monk said, 'With the power of great compassion as the ruler of the people, using the mind of the Buddha to govern the myriad people.'

The Master said, 'Knowing gratitude is the beginning of understanding how to repay kindness.'

Asked, 'The Three Vehicles and Twelve Divisions of teachings (various classifications of Buddhist teachings) will not be asked about for now, what is the supreme meaning of the Noble Truths?'

The Master said, 'When the clouds dissipate, the sun and moon reveal their light; when the wind is harmonious, heaven and earth display the beauty of spring.'

The monk said, 'In this way, merit flows for ten thousand generations and endures, and the Way penetrates hundreds of kalpas and becomes even more firm.'

The Master said, 'Contains.'

【English Translation】 English translation line 1 English translation line 2

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容鉅細堯天闊。照燭高低舜日長。

僧曰。若然者。蕩蕩無為。元元自化。

師云。威光振大千。巍巍主中主。

僧曰。可謂梵天一會。今日重新。

師云。摩尼寶殿中。千古無私照。

僧曰。千載一時。謝師答話。

師云。謝子問話。

師云。適來凈因禪師云。最初說法者。不知末後句。末後說法者。不知最初句。臣僧今當末後說法。卻奉為　大行太后演最初句。還知么。靈源湛寂。物我皆如。佛性精真。聖凡同體。明妙彌綸。千古圓澄。廓徹十虛。本絕去來。何嘗生滅。只為昧之者。情存知解。見有我人。認十界為家鄉。執一身為自己。所以妄生憎愛。強起貪嗔。恣業識而造苦因。徇報緣而依輪轉。

從此纏綿積劫。不知思返本之方。淪溺諸流。未省發還源之念。既背違真際。當困踣昏途。縱憶光明。莫能捨離。諸仁者。如斯弱喪。誰可哀憐。還知么。唯吾佛釋迦如來。為此因緣故出現。所以四十九年住世。度群生而轉根本法輪。雙林樹下真歸。命高第而付毗盧密印。

由是佛祖相承之後。古今授手而來。雖廣設方便化門。唯指此一心妙法。大矣哉。妙法也。非智慧辯才所能議。非神通修證所能為。不可以有心知。不可以無心得。悟之。祇消一言洞達。

當處便脫死生。儻迷之。縱爾歷位進修。到底不離虛妄。祇如今日。人天交接。幽顯普臨。　皇風習習以和春。帝日遲遲而育物。萬乘正登于舜殿。六禪齊仰于堯天。奉為　大行太后建此法筵。須明指古佛妙心。要其開悟。

乃舉起袈裟角云。還見么。三世如來在遮里。坐寶蓮臺。放光現瑞。諸大祖師盡在遮里。據師子座。入定安禪　大行太后若於斯見得。則不離當處。頓悟自己本心。不動道場。坐登自己佛地。便見生者滅者。未嘗有滅有生。即此說人聽人。未嘗有聽有說。所以適來適去。宛爾全真。在昔在今。更無別體。

以至朱樓玉殿。重重現清凈法身。金闕瑤池。處處露本來面目。縱有塵剎神通三昧。無作而自成。河沙微妙法門。不行而自到。　大行太后若如是了達得。始笑他娑竭龍少女。待往南方而成佛。未是作家。韋提希夫人愿向西土而受生。徒為妄想。諸人且道　大行太后悟處。如何便得恁么猛利。要會么。唯佛與佛同證同知。非彼常情所能測度。

臣僧智清以此舉揚般若功德。無邊妙利。謹進莊嚴。惟為　　大行太后上資　仙馭。恭惟　太后內政齊家。厚德載物。勤儉著于中外。明哲邁于古今。方　聖政之惟新。繄　母儀而是托。夫何閻浮報盡。安養果成。拋　慈德之故宮。游光嚴

【現代漢語翻譯】 現代漢語譯本：當下就能脫離生死輪迴。如果迷惑不解，縱然你經歷各種修行，最終也無法脫離虛妄。就像今天，人界與天界交匯，顯界與隱界普遍降臨。

皇家的恩澤如春風般溫暖，帝王的恩澤如陽光般滋養萬物。皇帝正登上舜的殿堂，六禪都仰望著堯的時代。爲了大行太后（去世的太后）建造這個法會，必須明確指出古佛微妙的心法，使其開悟。

於是舉起袈裟一角說：『還看見了嗎？三世如來（過去、現在、未來三世的一切佛）就在這裡，坐在寶蓮臺上，放出光明，顯現祥瑞。各位大祖師也都在這裡，佔據師子座，入定安禪。大行太后如果能在這裡領悟，就能不離當下，頓悟自己的本心，不動道場，直接登上自己的佛地。』就能明白生與滅，其實未曾有滅有生；即此說話的人和聽話的人，未曾有聽有說。所以來來去去，完全是真實的。過去現在，更沒有別的本體。

以至於硃紅色的樓閣和精美的殿堂，重重顯現清凈法身。金色的宮闕和碧玉的池塘，處處顯露出本來的面目。縱然有塵沙般眾多的神通三昧（止息一切雜念，使心專注於一境），也能不經造作而自然成就。恒河沙般微妙的法門，也能不行動而自然到達。大行太后如果能這樣了達，就會嘲笑娑竭龍（海龍王）的女兒，要到南方才能成佛，這還不是真正的修行人。也會覺得韋提希夫人（阿彌陀佛的信徒）希望往生西方極樂世界，只是徒勞的妄想。各位，你們說大行太后悟道之處，如何才能如此猛烈？想要知道嗎？只有佛與佛才能共同證悟，共同瞭解，不是普通人所能測度的。

臣僧智清用這些來宣揚般若（智慧）的功德，無邊的妙利，恭敬地獻上莊嚴，只為大行太后增添往生西方的資糧。恭敬地祝願太后，在世時治理家庭，以深厚的德行承載萬物，勤儉的美德傳遍內外，明智的見解超越古今。正當聖上的政事日日維新之時，全靠太后的母儀來作為依託。為何閻浮提（我們所居住的世界）的壽命已盡，在安養世界（西方極樂世界）的果報已經成就？拋棄了慈愛的太后曾經居住的宮殿，前往光嚴...

【English Translation】 English version: One can transcend the cycle of birth and death right here and now. If one is deluded, even after countless lifetimes of cultivation, one will ultimately remain trapped in illusion. Just like today, the realms of humans and gods intersect, and the visible and invisible realms are universally present.

The imperial grace is as gentle as the spring breeze, and the emperor's benevolence nurtures all things like the sun. The emperor is ascending the palace of Shun, and the six meditations look up to the era of Yao. This Dharma assembly is established for the Great Deceased Empress Dowager, and it is necessary to clearly point out the wondrous mind of the ancient Buddha to enlighten her.

Then, raising a corner of the kasaya (monk's robe), he said, 'Do you see it? The Buddhas of the three times (past, present, and future) are right here, sitting on jeweled lotus thrones, emitting light and manifesting auspicious signs. All the great patriarchs are also here, occupying lion thrones, entering samadhi (a state of meditative consciousness), and peacefully meditating. If the Great Deceased Empress Dowager can realize this, she can awaken to her own original mind without leaving this very spot, without moving the bodhimanda (place of enlightenment), and directly ascend to her own Buddha-land.' Then one will see that birth and death have never truly existed; there is neither birth nor death. The one who speaks and the one who listens have never truly spoken or listened. Therefore, coming and going are perfectly genuine. In the past and in the present, there is no other essence.

Even the vermilion towers and jade palaces reveal the pure Dharmakaya (Buddha's body of essence) in layers. The golden palaces and jade ponds reveal the original face everywhere. Even with countless samadhis and supernatural powers like the sands of the Ganges, they arise spontaneously without effort. Even the countless subtle Dharma gates arrive without traveling. If the Great Deceased Empress Dowager can understand this, she will laugh at the Dragon Girl of Sagara (the sea dragon king), who must go to the south to become a Buddha; she is not a true practitioner. She will also think that Lady Vaidehi's (a devotee of Amitabha Buddha) wish to be reborn in the Western Pure Land is merely a futile delusion. Everyone, how can the Great Deceased Empress Dowager's enlightenment be so powerful? Do you want to know? Only Buddhas can jointly realize and understand, which is beyond the comprehension of ordinary people.

Your subject, the monk Zhiqing, uses these words to proclaim the merits of prajna (wisdom) and its boundless benefits, respectfully offering these adornments, solely to increase the Great Deceased Empress Dowager's merit for rebirth in the Pure Land. I respectfully wish that the Empress Dowager, during her life, governed the family with virtue and carried all things with profound kindness. Her diligence and frugality were known both inside and outside the court, and her wisdom surpassed that of ancient and modern times. Just as the Holy Emperor's government is being renewed daily, it relies on the Empress Dowager's motherly example. Why has the lifespan in Jambudvipa (the world we live in) come to an end, and the reward in Sukhavati (the Western Pure Land) been achieved? Leaving behind the palace where the compassionate Empress Dowager once resided, she travels to the Land of Adornment...

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之凈土。嘆二輪迅速。丁五七斯臨。　聖心敬竭于孝誠。佛事欽修于永日。命諸禪而升座。大敷闡于宗猷。冀憑佛法之殊勛。上薦　神仙之化路。伏願　大行太后諦聞般若。解脫塵緣。深悟本心。入佛知見。更冀錫茲福祉。佑　宗社于靈長。使　我國家躋民于仁壽。

臣道行無取。名實全虛。今辰遭遇　聖恩。賜此舉揚祖令。自惟蹇淺。益負震驚。此蓋伏遇　今上皇帝陛下。神智淵深。天慈溥博。嗣　登寶位。不變時雍。潛通三寶之妙心。密運萬機之神政。但是昆蟲草木悉沐　恩波。乃至蠻貊戎夷咸歸德化。實千載昌運。乃一遇　聖時。

臣傾茲方外之誠。效彼封人之祝。恭愿　皇帝陛下南山比壽。增聖壽以無疆。北海為年。資卜年而更遠。金枝騰茂。玉葉彌芳。　覆育群生。興隆正法。

皇太妃　皇后　皇子。伏願　德合天地。上扶　君父之明。壽等山河。下慰黎元之望。

伏念臣本山林槁木。巖谷微僧。忝領智海禪徒。奉事　國家香火。自量山野。累受　聖恩。斯日伏遇　　皇帝陛下撫念禪林。特回　天眷。令臣等於　慈德殿升座。舉揚般若。禪門從此萬載光輝。念荷　聖恩。無以為報。臣不揆萬死。敢陳　佛法數言。愿補　陛下萬機一二。所以道。三界愛河浪闊。四生苦海波深。要得

解脫出離。須是悟明佛法。然而佛法非由心外而得。亦不從他傳。全是　陛下清凈聖心。本來佛性。圓明洞徹。日用全彰。但一念相應。則無時不現。

昔西竺波羅提尊者。常開示一國王佛性云。王若作用。八處出現。何謂八處。在胎曰身。處世曰人。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。悟之者。謂之真如佛性。迷之者。謂之妄想精魂。彼國王聞之。即時開悟。

今　我皇帝陛下。但自己回光。即便同本得。所以日應萬機。而無非是　陛下佛性三昧。云爲千變。而無非是　陛下佛性光明。以至動容周旋。見聞覺知。頭頭顯現。一一圓明。無不具足。如昔　仁宗皇帝。在宥四十餘年。深窮禪理。洞了淵源。每萬機之暇。常召大覺禪師懷璉．圓明禪師道隆於後苑升堂。交相問難。唱和偈頌。敷演宗乘。流佈迨今。禪林取則。又元豐初年。　神宗皇帝為求　聖嗣。乃革相藍律院。分為兩禪。一曰惠林。一曰智海。召南方圓照禪師宗本．正覺禪師本逸領徒住持。開堂說法。嘗從容召對。問佛法宗猷。而禪考聖心益深有悟達。

自祖師到中國而來。亦未有如本朝崇重之盛遇。　仁宗皇帝　神宗皇帝皆肯回　聖心研機顧問。建立禪林。則知佛法至尊

【現代漢語翻譯】 現代漢語譯本： 要獲得解脫和出離，必須領悟佛法。然而，佛法不是從心外求得，也不是從他人那裡傳來的，完全在於陛下您清凈的聖心，本來的佛性。它是圓滿光明、洞徹一切的，在日常生活中完全彰顯。只要一念相應，它就無時無刻不在顯現。

過去，西竺（古印度）的波羅提尊者（Prajñātāra，般若多羅，禪宗二十七祖）曾開示一位國王關於佛性，說：『大王如果運用（佛性），它會在八個地方顯現。』什麼是八個地方呢？在母胎中叫做身，處在世間叫做人，在眼睛裡叫做見，在耳朵里叫做聞，在鼻子里嗅香，在舌頭上談論，在手裡執持，在腳上奔跑。它普遍顯現，包含整個沙界（無數世界），收攝起來又在一粒微塵之中。領悟它的人，稱之為真如佛性；迷惑它的人，稱之為妄想精魂。』那位國王聽了之後，當下就開悟了。

現在，我皇上陛下，只要自己反觀內心，就能與本源相同。所以，每天應對各種政務，沒有哪一樣不是陛下佛性三昧（Samādhi，正定）的體現；言行舉止千變萬化，沒有哪一樣不是陛下佛性光明的顯現。以至於一舉一動、一顰一笑，所見所聞所覺所知，處處都在顯現，每一處都圓滿光明，沒有不具備的。就像過去的仁宗皇帝，在位四十多年，深入研究禪理，徹底瞭解其淵源。每當處理完政務的空閑時間，常常召大覺禪師懷璉（Huailian）和圓明禪師道隆（Daolong）到后苑升座講法，互相問難，唱和偈頌，闡述宗門教義，流傳至今，成為禪林的典範。又在元豐初年，神宗皇帝爲了祈求聖嗣，於是改革相藍律院，分為兩個禪院，一個叫做惠林（Huilin），一個叫做智海（Zhihai），召南方圓照禪師宗本（Zongben）和正覺禪師本逸（Benyi）帶領弟子們來住持，開堂說法，曾經從容地召見他們，詢問佛法宗猷，而禪師們對皇上的聖心也更加深入地領悟。

自從祖師（Bodhidharma，菩提達摩）來到中國以來，也沒有像本朝這樣崇尚和重視的盛況。仁宗皇帝和神宗皇帝都肯回轉聖心，研究佛理，顧問禪師，建立禪林。由此可知佛法至高無上。

【English Translation】 English version: To attain liberation and detachment, one must comprehend the Buddha-dharma (Buddha's teachings). However, the Buddha-dharma is not obtained from outside the mind, nor is it transmitted from others; it entirely resides within Your Majesty's pure and sacred heart, the original Buddha-nature (Buddha-dhātu). It is perfectly luminous, thoroughly penetrating, and fully manifested in daily life. As long as one thought is in accord, it is present at all times.

In the past, Prajñātāra (the 27th Patriarch of Zen Buddhism) of West India once instructed a king about Buddha-nature, saying, 'If Your Majesty employs it, it will appear in eight places.' What are the eight places? In the womb, it is called the body; in the world, it is called a person; in the eyes, it is called seeing; in the ears, it is called hearing; in the nose, it is smelling fragrance; on the tongue, it is talking; in the hands, it is grasping; in the feet, it is running. It manifests universally, encompassing the entire Sahā world (countless worlds), and when contracted, it is within a single mote of dust. Those who awaken to it call it True Suchness Buddha-nature; those who are deluded by it call it the deluded spirit.' Upon hearing this, the king immediately attained enlightenment.

Now, Your Majesty, the Emperor, by simply turning your light inward, you can be one with the origin. Therefore, in responding to the myriad affairs of state each day, there is nothing that is not a manifestation of Your Majesty's Buddha-nature Samādhi (concentration); in the myriad transformations of actions and conduct, there is nothing that is not a manifestation of Your Majesty's Buddha-nature light. Even in every movement, every glance, every perception, every awareness, it is manifested everywhere, perfectly luminous in each instance, lacking nothing. Just like Emperor Renzong of the past, who reigned for over forty years, deeply studied Zen principles, and thoroughly understood their origins. Whenever he had leisure time after handling state affairs, he would often summon Zen Master Huailian and Zen Master Daolong to ascend the Dharma seat in the rear garden, engaging in mutual questioning, chanting verses in harmony, expounding the teachings of the school, which have been passed down to this day, becoming a model for Zen monasteries. Also, in the early years of Yuanfeng, Emperor Shenzong, in order to seek a sacred heir, reformed the Xianglan Vinaya Monastery, dividing it into two Zen monasteries, one called Huilin and the other called Zhihai, summoning Zen Master Zongben of Yuanzhao from the South and Zen Master Benyi of Zhengjue to lead their disciples to reside there, opening Dharma talks. He once summoned them for a leisurely audience, inquiring about the essence of the Buddha-dharma, and the Zen masters gained a deeper understanding of the Emperor's sacred heart.

Since the Patriarch (Bodhidharma) came to China, there has never been such a grand occasion of reverence and importance as in this dynasty. Both Emperor Renzong and Emperor Shenzong were willing to turn their sacred hearts to study Buddhist principles, consult with Zen masters, and establish Zen monasteries. From this, it can be known that the Buddha-dharma is supreme.

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至貴。至妙至神。所以教云。若在帝釋梵王。帝釋梵王中尊。而為說法此法。若在國王大臣。國王大臣中尊。而說此法。若在皇后嬪妃。皇后嬪妃中尊。而說此法。若在皇親太子。皇親太子中尊。而說此法。若在內臣宰官。內臣宰官中尊。而說此法。乃至在僧在俗。在物在人。悉皆等平。而說此法。

佛法既有如是勝妙。有如是尊嚴。愿　陛下萬機之餘。能留　聖意。一念開悟。觸處現前。方知本自圓成。不從外得。所謂一言了　萬化。堯舜誠無為。臣輒課山頌一章。普告人天大眾。使其知　我皇帝陛下是現在諸佛。以大悲願力。順天應人。覆育蒼生。護持佛法。臣無任瞻　天荷聖。激切屏營之至。頌曰。佛有多身是處分。人間天上化凡倫。要知昔日靈山老。現作中華　聖宋君。臣舉揚荒鄙。塵瀆　天聦。伏惟珍重。

開堂日。　哲宗皇帝遣中使降香。師謝　恩畢。登座拈香。祝延　聖壽罷。乃敷坐。法雲大通禪師白槌竟。師左右顧視云。乾坤廓落。日月暉華。四民子來。群芳輻輳。比比法門宏啟。欲視之。則眼病花浮。重重心印炳彰。擬執之。則形枯臂斷。諸人到此。合作么生觀。還知么。除是超方上士。不向眉上𦘕眉。其如晚路初機。且就水中洗水。

問。名香天賜爇金爐。為瑞為祥舉世無。

【現代漢語翻譯】 現代漢語譯本： 至為尊貴，至為玄妙至為神奇。所以經教中說，如果在帝釋（Indra，佛教中的天神）梵王（Brahma，印度教的創造神，在佛教中也被認為是護法神）的集會中，即使帝釋梵王是其中最尊貴的，也要為他們宣說此法。如果在國王大臣的集會中，即使國王大臣是其中最尊貴的，也要宣說此法。如果在皇后嬪妃的集會中，即使皇后嬪妃是其中最尊貴的，也要宣說此法。如果在皇親太子的集會中，即使皇親太子是其中最尊貴的，也要宣說此法。如果在內臣宰官的集會中，即使內臣宰官是其中最尊貴的，也要宣說此法。乃至在僧侶或俗人之中，在萬物或眾人之中，都要一視同仁地宣說此法。

佛法既然有如此殊勝玄妙，有如此尊貴莊嚴，希望陛下在處理萬機之餘，能夠留心聖意，一念開悟，觸處皆能顯現真理，方才知道本來就是圓滿成就的，不是從外在求得的。正所謂一言就能明瞭一切變化，堯舜之道確實是無為而治。我斗膽獻上一章頌詞，普告人天大眾，讓他們知道我們的皇帝陛下就是現在的諸佛，以大悲願力，順應天意民心，庇護養育天下百姓，護持佛法。我實在無法承擔這仰望天恩、肩負聖命的重任，內心激動惶恐至極。頌詞說：佛有多種化身是應處分而顯現的，在人間天上化作凡人。要知道昔日靈山（鷲峰山，釋迦牟尼佛說法之地）上的老者，現在就是中華聖宋的君主。我所說的都是些粗鄙之言，冒犯了陛下的聖聽，還望珍重。

開堂之日，哲宗皇帝派遣中使送來香火。禪師謝恩完畢，登上法座拈香，祝願皇帝聖壽無疆后，才鋪設坐具。法雲大通禪師敲槌完畢，禪師左右環顧說道：天地空曠寥廓，日月光輝燦爛，四方百姓前來，各種美好的事物聚集。處處佛法大門開啟，想要看清它，卻眼花繚亂，重重心印明明彰顯；想要執著它，卻如同形體枯槁手臂折斷。各位到此，應該如何看待呢？知道嗎？除非是超越常理的上士，不會在眉毛上再畫眉毛（多此一舉）。至於那些剛剛入門的人，姑且在水中洗水（徒勞無功）。

問：名貴的香是上天賜予的，在金爐中焚燒，是祥瑞的象徵，舉世無雙。

【English Translation】 English version: It is supremely noble, supremely wondrous, and supremely divine. Therefore, the teachings say: If in the assembly of Indra (the lord of gods in Buddhism) and Brahma (the creator god in Hinduism, also considered a protector in Buddhism), even if Indra and Brahma are the most honored among them, this Dharma should be expounded to them. If in the assembly of kings and ministers, even if the kings and ministers are the most honored among them, this Dharma should be expounded. If in the assembly of empresses and consorts, even if the empresses and consorts are the most honored among them, this Dharma should be expounded. If in the assembly of imperial relatives and princes, even if the imperial relatives and princes are the most honored among them, this Dharma should be expounded. If in the assembly of inner officials and prime ministers, even if the inner officials and prime ministers are the most honored among them, this Dharma should be expounded. Even among monks or laypeople, among all things or all people, this Dharma should be expounded equally and impartially.

Since the Buddha Dharma is so supremely wondrous and has such dignity and solemnity, I hope that Your Majesty, amidst your myriad affairs, can spare your sacred attention, and with a single thought of enlightenment, realize that truth manifests everywhere, and that it is originally complete and perfect, not obtained from external sources. As the saying goes, 'One word can illuminate all transformations,' and the way of Yao and Shun is indeed non-action. I venture to offer a chapter of praise, proclaiming to all beings in heaven and on earth, so that they may know that our Emperor is the present Buddha, who, with great compassion and vows, follows the will of heaven and the hearts of the people, sheltering and nurturing all living beings, and protecting the Buddha Dharma. I am truly unable to bear the weight of this heavenly grace and sacred mission, and my heart is filled with excitement and trepidation. The praise says: 'The Buddha has many bodies, manifested according to circumstances, transforming into ordinary beings in heaven and on earth. Know that the old one on Vulture Peak (Grdhakuta, where Shakyamuni Buddha preached) in the past is now the ruler of the Holy Song Dynasty of China.' What I have said is crude and vulgar, and I have offended Your Majesty's sacred hearing. I hope you will take care.

On the day of the opening ceremony, Emperor Zhezong sent an envoy to present incense. The Master thanked the Emperor for his grace, ascended the Dharma seat, offered incense, and after wishing the Emperor a long life, he spread out his seat. After Dharma Cloud Great Master Datong struck the gavel, the Master looked around and said: 'Heaven and earth are vast and boundless, the sun and moon shine brightly, people from all directions come, and all kinds of beautiful things gather. Everywhere the gates of the Dharma are opened wide. If you try to see it, your eyes will be dazzled, and the seals of the mind will be clearly revealed; if you try to grasp it, your body will wither and your arms will break. How should you view this, everyone? Do you know? Unless you are an extraordinary person, you will not draw eyebrows on top of eyebrows (doing something unnecessary). As for those who are just beginning, they might as well wash water with water (futile effort).'

Question: The famous incense is a gift from heaven, burned in a golden censer, a symbol of auspiciousness, unparalleled in the world.

---

如是　君恩恩最重。師將何法贊　皇圖。

師云。日月光天德。山河壯　帝居。

僧曰。恁么則金枝長自秀。玉葉永彌芳。

師云。一句既流通。群生皆稽首。

僧曰。若然者。堯風與祖風並扇。舜日與佛日齊明。

師云。寒山拊掌。拾得謳歌。

問。先帝首更禪苑。　今皇紹聖。重扇宗風。莫大之恩。將何補報。

師云。爐上檀煙起。空中瑞氣浮。

僧曰。恁么則　君恩師已報。祖意又如何。

師云。長記在蓮岳。多年看白雲。

僧曰。今日得聞于未聞。

師云。聞個什麼。

僧曰。九重城畔祥雲起。五鳳樓前瑞氣生。

師云。好個真訊息。宜鬚子細看。

僧曰。從此平分霄漢月。冷然相照若團圓。

師云。瞻仰有分。

問　帝業興隆。　睿潭潤無邊之境。宗風普扇。優曇開上國之春。直截根源。請師速道。

師云。石渠清夢岳。金殿冷吟霜。

僧云。一言已祝　南山壽。八表無私賀太平。

師云。祝壽一言從爾曉。太平底句又如何。

僧曰。天上有星皆拱北。人間無水不朝東。

師云。思量塵世人。幾個知恩德。

僧曰。若不上來。焉知如是。

師云。早回頭

看。

師拈拂子。召云。大眾還見么。手中拂子層層為諸人放百種寶光。

復擊禪床云。還聞么。坐下猊臺句句為諸人演一乘了義。諸人若向遮里悟得。則曠大劫來我人業識。當體煙滅灰飛。現前身世根境塵勞。徹底冰融雪泮。便見靈山正法眼藏。昭昭溢目全彰。少室涅槃妙心。晃晃通身獨露。譬演若悟鑒中面目。元來只是己頭。猶力士獲額上圓珠。到了不從他得。如斯則無量神通三昧。塵塵本爾圓成。恒沙諸佛法門。唸唸一時具足。諸仁者。有能恁么構去。便謂立證無生。不待僧祇即登正覺。如今要見無生么。

良久。云。一氣不言含有象。萬靈何處謝無私。臣僧道無兼濟。行不遠聞。灰木身心。分守塞巖之下。鹿麋疏跡。何堪輦轂之遊。遠承　明詔下臨。固欲竊逃寧敢。但念食　國王之水乳。佩至德難任。受天地之產生。荷大恩曷報。故云趨波涌。而赴海從龍。此蓋伏遇　皇帝陛下。以等妙覺心。現為人主。揚佛祖正道。丕紹先基。

故茲苾草之微芳。叨被蓼蕭之寵渥。臣敢不策勤香火。警肅緇流。力傳真寂之風。仰贊無為之化。謹將茲辰開堂介善。上祝　皇帝陛下。伏願　德光堯舜。道邁羲軒。資景運于萬年。保瑤圖于百世。風調雨順。物阜民康。臣請祝誠深。言詮靡罄。久立眾慈。

【現代漢語翻譯】 現代漢語譯本 看。

師父拿起拂子，招呼大家說：『各位，還看見了嗎？我手中的拂塵，層層疊疊地為你們放出各種寶光。』

又敲擊禪床說：『還聽見了嗎？我坐下的獅子座，句句都在為你們演說一乘圓滿的教義。』各位如果能在這裡領悟，那麼曠日持久以來，我們的人我執念和業識，就會當下像煙霧一樣消散，像灰塵一樣飛逝。眼前的身心世界，以及根、境、塵勞，也會徹底像冰雪一樣融化消解。就能見到靈山會上佛陀的正法眼藏，明明白白地充滿眼簾，完全顯現；少室山達摩祖師的涅槃妙心，光明顯耀地遍佈全身，獨自顯露。比如演若達多醒悟到鏡中的面容，原來就是自己的頭。又像力士得到了額頭上的圓珠，最終明白不是從別人那裡得到的。像這樣，無量的神通三昧，在每個微塵中本來就是圓滿成就的。無數諸佛的法門，在每個念頭中一時全部具備。各位，有能這樣理解的，就可以說是立即證得無生，不用經歷漫長的修行就能證得正覺。現在想要見到無生嗎？

（停頓很久）

說：『一氣不言含有象，萬靈何處謝無私。』臣僧道無，才能不足以兼濟天下，德行不足以遠播四方。如同灰木一般的心身，只能守著偏僻的山巖。像鹿和麋一樣稀少的足跡，實在不適合到繁華的京城遊歷。遠遠地承蒙皇上的詔令降臨，本想偷偷逃避，哪裡敢這樣做呢？只是想到吃著國王的水和乳，深感承受的恩德難以報答；承受天地的產生之恩，又怎麼能報答這巨大的恩情呢？所以說趨波涌，而赴海從龍，這大概是因為遇到了皇帝陛下，以等同於妙覺的心，來作為人間的君主，弘揚佛祖的正道，繼承先輩的基業。

因此，我這微不足道的香草，被恩澤所覆蓋。我怎敢不勤奮地操持香火，警醒嚴肅地對待僧眾，努力傳揚真寂之風，仰慕讚頌無為的教化。謹以此良辰吉日，開設法堂，廣結善緣，向上祝願皇帝陛下。伏願您的德行光輝如堯舜，道義超越羲軒。為國家帶來萬年的昌盛，保衛江山永固。風調雨順，物產豐富，人民安康。我虔誠地祝願，言語無法表達。久站在此，祝願各位慈悲。

【English Translation】 English version Look.

The master raised the whisk and called out, 'Do you all see it? The whisk in my hand is emitting hundreds of kinds of precious light for you all, layer upon layer.'

He then struck the Zen seat and said, 'Do you all hear it? The lion throne beneath me is expounding the complete meaning of the One Vehicle for you all, sentence by sentence.' If you all can awaken to this, then the karmic consciousness of self and others from vast kalpas will instantly vanish like smoke and fly away like dust. The present body and world, as well as the roots, objects, and defilements, will completely melt away like ice and snow. Then you will see the treasury of the True Dharma Eye of Vulture Peak, clearly filling your eyes and fully manifesting; the wondrous mind of Nirvana of Shaolin, shining brightly throughout your body, uniquely revealed. It is like Yen-jo awakening to the face in the mirror, realizing it was originally his own head. Or like a strongman obtaining the round pearl on his forehead, finally understanding it was not obtained from another. Like this, countless supernatural powers and samadhis are inherently perfectly accomplished in every dust particle. The Dharma doors of countless Buddhas are fully present in every thought. Good people, if you can understand it in this way, then you can be said to have immediately attained non-birth, and without waiting for countless eons, you will ascend to perfect enlightenment. Now, do you want to see non-birth?'

(After a long pause)

He said, 'One breath without words contains all phenomena; where do the myriad spirits thank selflessness?' This monk Daowu is not capable enough to benefit all under heaven, and his virtue is not far-reaching. With a body and mind like dead wood, he can only guard the secluded mountain rocks. With footprints as sparse as deer and elk, he is not fit to travel to the bustling capital. From afar, I received the Emperor's decree, and I wanted to secretly escape, but how dare I? I only think of eating the King's water and milk, and I feel the kindness I receive is difficult to repay; receiving the creation of heaven and earth, how can I repay this great kindness? Therefore, it is said that 'following the waves, one rushes to the sea and follows the dragon.' This is probably because I have met His Majesty the Emperor, who uses a mind equal to perfect enlightenment to be the ruler of the people, promoting the True Dharma of the Buddhas and Patriarchs, and inheriting the foundation of his predecessors.

Therefore, this insignificant fragrant grass is covered by grace. How dare I not diligently tend the incense, alert and solemnly treat the Sangha, strive to spread the wind of true stillness, and admire and praise the teaching of non-action. I respectfully use this auspicious day to open the Dharma hall, create good karma, and wish the Emperor above. May your virtue shine like Yao and Shun, and your righteousness surpass Xi and Xuan. Bring ten thousand years of prosperity to the country, and protect the dynasty forever. May the wind and rain be favorable, the products be abundant, and the people be healthy. I sincerely wish, and words cannot express it all. I have been standing here for a long time, wishing you all compassion.

---

伏惟珍重。

廬山羅漢禪院系南禪師

本汀州人。俗姓張氏。少依城下金泉寺出家。識性純淡。志節高遠。披緇受具。遍歷叢林。參道林祐禪師。密契心地。后歸廬山。出世住持。道譽遠播。四方學者皆謂小南。

開堂日。問。師唱誰家曲。宗風嗣阿誰。

師云。后五日看。

僧曰。恁么則黃龍兒孫。羅漢嫡子。

師云。錯下名言。

問。世尊出世。地涌金蓮。師今出世。有何祥瑞。

師云。鯨吞海水盡。露出珊瑚枝。

僧曰。昔日世尊。今朝和尚。

師云。氣沖牛斗。

問。聲色不到。病在見聞。言詮不及。過在唇吻。此一理二義。請師直指。

師云。一字不著𦘕。

僧曰。古溪澄水迎新月。舊嶺寒松再遇春。

師云。二字不成雙。

僧曰。半夜彩霞籠玉像。天明峰頂五云遮。

師云。好個真訊息。

問。師子兒。眾隨後。三年便能大哮吼。未出林一句作么生道。

師云。頭破額裂。

僧曰。出林后一句作么生。

師云。腦門著地。

僧曰。不出入時如何。

師云。進前退後。

僧曰。且道落在什麼處。

師云。大眾有眼。

上堂云。道應無私。力

【現代漢語翻譯】 伏惟珍重。

廬山羅漢禪院的南禪師（Nan Chanshi of Lu Mountain Luohan Zen Monastery）

是汀州人，俗姓張。年少時在城下的金泉寺出家。識性純真淡泊，志向高遠。剃度受戒后，遊歷各大叢林，參訪道林祐禪師（Daolin You Chanshi），秘密地契合了心地。之後回到廬山，出世住持，道譽遠播。四方學人都稱他為小南。

開堂日，有人問：『師父唱的是誰家的曲調？宗風傳承自哪位祖師？』

師父說：『五日後再看。』

僧人說：『這麼說，您是黃龍（Huanglong）的兒孫，羅漢（Luohan）的嫡子。』

師父說：『錯用了名言。』

問：『世尊出世時，地涌金蓮。師父今日出世，有什麼祥瑞？』

師父說：『鯨魚吞盡海水，露出珊瑚枝。』

僧人說：『昔日的世尊，今日的和尚。』

師父說：『氣沖牛斗。』

問：『聲色無法到達，病癥在於見聞。言語詮釋不及，過失在於唇舌。這一個理二個義，請師父直接指明。』

師父說：『一字也不著痕跡。』

僧人說：『古老的溪水澄清，迎接新月；舊時的山嶺寒冷，松樹再次遇到春天。』

師父說：『二字不成雙。』

僧人說：『半夜彩霞籠罩玉像，天明時峰頂被五彩雲霞遮蓋。』

師父說：『好一個真訊息。』

問：『獅子兒，眾獸跟隨其後，三年就能大聲吼叫。未出林的一句怎麼說？』

師父說：『頭破額裂。』

僧人說：『出林后一句怎麼說？』

師父說：『腦門著地。』

僧人說：『不出不入時如何？』

師父說：『進前退後。』

僧人說：『且說落在什麼地方？』

師父說：『大眾有眼。』

上堂開示說：『道應無私，力量』

【English Translation】 Respectfully, take care.

Nan Chanshi (Nan Chanshi of Lu Mountain Luohan Zen Monastery) of Lu Mountain Luohan Zen Monastery

Was a native of Tingzhou, with the surname Zhang. He became a monk at Jinquan Temple under the city at a young age. His discerning nature was pure and simple, and his aspirations were lofty and far-reaching. After tonsure and receiving the precepts, he traveled to various monasteries, visiting Zen Master Daolin You (Daolin You Chanshi), secretly aligning with his mind-ground. Later, he returned to Lu Mountain, emerging to preside over the monastery, and his reputation spread far and wide. Scholars from all directions called him Little Nan.

On the day of his inaugural address, someone asked: 'Whose tune does the master sing? Whose ancestral style do you inherit?'

The master said: 'Look after five days.'

The monk said: 'In that case, you are a descendant of Huanglong (Huanglong), the direct son of Luohan (Luohan).'

The master said: 'Misusing famous words.'

Asked: 'When the World Honored One appeared in the world, golden lotuses sprang from the earth. What auspicious signs are there for the master's appearance in the world today?'

The master said: 'The whale swallows all the seawater, revealing coral branches.'

The monk said: 'The World Honored One of the past, the abbot of today.'

The master said: 'The energy rushes to the Dipper and the Ox constellations.'

Asked: 'Sound and form cannot reach, the illness lies in seeing and hearing. Words cannot fully express, the fault lies in the lips and tongue. This one principle and two meanings, please point them out directly, Master.'

The master said: 'Not a single word leaves a trace.'

The monk said: 'The ancient stream clears its water to welcome the new moon; the old ridge's cold pines encounter spring again.'

The master said: 'Two words do not make a pair.'

The monk said: 'At midnight, colorful clouds envelop the jade statue; at dawn, the peak is covered by five-colored clouds.'

The master said: 'What a true message.'

Asked: 'The lion cub, the crowd follows behind, in three years it can roar loudly. How to say the phrase before leaving the forest?'

The master said: 'Head broken and forehead cracked.'

The monk said: 'How to say the phrase after leaving the forest?'

The master said: 'Forehead touches the ground.'

The monk said: 'What about when there is neither entering nor exiting?'

The master said: 'Advancing and retreating.'

The monk said: 'Then tell me, where does it fall?'

The master said: 'The assembly has eyes.'

Ascending the Dharma hall, he said: 'The Dao should be selfless, the power'

---

不可敵。如風行草偃。似春至花開。佛手不能遮。人心寧可遏。順之則物物光輝。逆之則頭頭失色。不逆不順。任方任圓。呼召隨聲。高低自爾。臨鏡而像。彼此情忘。現如幻神通。成如幻正覺。直得廬山萬疊共轉法輪。鄱水千尋同宣密義。便與么金雞啄破琉璃殼。玉兔挨開碧海門。擊禪床一下。

上堂云。𦘕角紅樓報曉春。萬家齊賀物咸新。誰知庭際青青柏。便是當時問法人。無身可身。無歲可歲。始終不變。往復常存。四時遷而不遷。一氣動而非動。百年生死若浮雲。十世古今如電影。情超象外。道契寰中。不有絲毫。虛空同壽。但向見聞覺知識取本來面目。良久云。玉兔沉西嶺。金烏出海東。

上堂云。日輪離海。月魄沉空。騰輝古今。盤礴西東。不覺紅顏客。翻為白頭翁。靈然無改變。只在語言中。咄。設使大虛爛壞。此喝長存。若知落處。一任橫行。咄。

上堂云。不假一錘成大寶。太阿出匣冷光寒。為君截斷𦏰羊角。釘就虛空碧玉盤。好拈掇。更須看。翻來覆去黑漫漫。擊禪床一下。

上堂云。山堂今日已開爐。黯澹寒云雪未鋪。撥火任若譚冷暖。不知誰解喚司徒。古聖求人向熱灰里。諸佛行道在猛𦦨中。便見剎剎塵塵皆同自己。心心念念盡合他宗。便與么會。轉不相當。何以

【現代漢語翻譯】 現代漢語譯本： 不可抵擋。如同風吹過，草就倒伏。像是春天到來，花就開放。佛的手也無法遮擋，人心的意願又怎能阻止？順應它，萬物都光輝燦爛；違逆它，一切都黯然失色。不順應也不違逆，任憑是方是圓。呼喚就應聲，高低自然而然。面對鏡子而顯現的影像，彼此都忘記了情意。顯現如夢如幻的神通，成就如夢如幻的正覺。直接使得廬山的萬重山巒共同轉動法輪（Dharmacakra，佛法的象徵），鄱陽湖的千丈深水一同宣揚秘密的教義。就像金雞啄破琉璃殼，玉兔推開碧海門。敲擊禪床一下。

上堂開示說，『畫角的紅樓報告春天的來臨，萬戶人家都慶賀萬物更新。誰知道庭院裡青青的柏樹，就是當時提問佛法的人。』沒有身體可以作為身體，沒有年歲可以作為年歲。始終不變，往復長存。四季遷移而它不遷移，一氣執行而它不執行。百年的生死就像浮雲，十世的古今如同電影。情意超越現象之外，道與宇宙融合爲一。沒有絲毫的執著，與虛空同壽。但要向見聞覺知中去尋找本來的面目。良久后說，『玉兔沉入西邊的山嶺，金烏從海中升起。』

上堂開示說，『太陽從海面升起，月亮沉入空中。光輝照耀古今，瀰漫東西。不知不覺中紅顏的客人，變成了白髮的老翁。靈性依然沒有改變，只在語言文字之中。』咄！即使整個虛空都崩壞，這一聲喝依然長存。如果知道落腳之處，就可以任意橫行。咄！

上堂開示說，『不需一錘就能成就的大寶，太阿劍出匣，寒光凜冽。為你截斷羚羊角，釘成虛空中的碧玉盤。』好好地拈起，更要仔細看。翻來覆去，一片黑暗。敲擊禪床一下。

上堂開示說，『山堂今天已經開爐，陰暗的寒云，雪還沒有鋪開。撥動爐火，任憑談論冷暖，不知道誰能理解召喚司徒的含義。』古聖尋找人，要到熱灰里去尋找；諸佛修行，要在猛火中進行。就能看到每個剎土、每粒微塵都與自己相同，每個心念都與他的宗旨相合。即使這樣理解，仍然不很恰當。為什麼呢？

【English Translation】 English version: It is irresistible. Like the wind blowing, the grass bends. Like spring arriving, the flowers bloom. Even the Buddha's hand cannot obstruct it, how can the will of the human heart be restrained? If you accord with it, all things shine brilliantly; if you defy it, everything loses its color. Neither accord nor defy, let it be square or round as it may. Respond to calls, high or low, naturally. The image reflected in the mirror, both forget their feelings. Manifest illusory spiritual powers, achieve illusory perfect enlightenment. Directly cause the ten thousand layers of Mount Lu to turn the Dharma wheel (Dharmacakra, symbol of Buddhist law) together, and the thousand fathoms of Poyang Lake to proclaim the secret teachings in unison. It is like the golden rooster pecking open the crystal shell, and the jade rabbit pushing open the gate of the blue sea. Strike the Zen meditation platform once.

Ascending the hall, he said, 'The red tower with painted horns announces the arrival of spring, and all families celebrate the renewal of all things. Who knows that the green cypress in the courtyard is the one who asked about the Dharma at that time.' There is no body that can be taken as a body, no age that can be taken as an age. It remains unchanged from beginning to end, and exists constantly in cycles. The four seasons change, but it does not change; the one energy moves, but it does not move. A hundred years of life and death are like floating clouds, and ten generations of past and present are like a movie. Feelings transcend phenomena, and the Tao merges with the universe. Without the slightest attachment, it is as long-lived as emptiness. But seek the original face in seeing, hearing, feeling, and knowing. After a long silence, he said, 'The jade rabbit sinks into the western mountains, and the golden crow rises from the sea.'

Ascending the hall, he said, 'The sun rises from the sea, and the moon sinks into the sky. Its radiance illuminates the past and present, spreading across the west and east. Unknowingly, the guest with rosy cheeks becomes an old man with white hair. The spirit remains unchanged, only in language and words.' Hah! Even if the entire void collapses, this shout will endure. If you know where to land, you can act freely. Hah!

Ascending the hall, he said, 'A great treasure is made without a hammer, and the Tai'a sword comes out of its sheath with a cold light. I will cut off the antelope's horn for you and nail it into a jasper plate in the void.' Pick it up carefully, and look at it even more carefully. Turning it over and over, it is all dark. Strike the Zen meditation platform once.

Ascending the hall, he said, 'The mountain hall has opened its furnace today, the dark cold clouds, the snow has not yet spread. Stir the fire, let people talk about cold and warmth, I don't know who can understand the meaning of summoning Situ.' Ancient sages seek people in the hot ashes; Buddhas practice in the raging fire. Then you will see that every land and every dust is the same as oneself, and every thought is in accordance with his doctrine. Even if you understand it this way, it is still not quite right. Why?

---

故。一句合頭語。萬劫系驢橛。

上堂云。暗而忽明。迸曦光于海上。斷而復續。奏天樂於空中。師曠聽之不聞。離婁視之不見。唯有無神通菩薩。拍拍相高。愿得東風齊著力。一時吹入我門來。擊禪床。下座。

上堂云。天地為爐鞴。日月作鉗錘。烹清風兮成佛成祖。煉白雲兮有法有儀。圓光頂佩。萬字胸題。阿呵呵。知不知。倒騎師子座。𨁝跳上須彌。

上堂云。一夏九十日。日日無差。一日十二時。時時不異。猶如黃金之黃。碧天之碧。其色其高。不變不壞。安一名。著一字。與吾靈覺何相似。便乃修習空花萬行。宴坐水月道場。降伏鏡里魔軍。證得夢中佛果。今朝法歲已圓。勘破了。良久。云。移身搖太華。掬汗灑醍醐。

上堂云。物我兩如。是非一氣。云無心而解聽龍吟。充天塞地。風無跡而能聞虎嘯。㧞木鳴條。道無根而善應諸緣。分緇列素。忽然一念合風雲。不知誰是我。行無所行。住本無住。大笑呵呵。希逢罕遇。

上堂云。禪不禪。道不道。三寸舌頭胡亂掃。昨夜日輪飄桂花。今朝月窟生芝草。阿呵呵。萬兩黃金無處討。一句絕思量。諸法不相到。

上堂云。欲揚大法。須藉其人。借與便風。便好揚帆舉棹。昔日僧問趙州。學人乍入叢林。乞師指示。州云。

【現代漢語翻譯】 現代漢語譯本： 所以說，一句契合機緣的話，能將人束縛于輪迴之中，如同被橛子拴住的驢子，難以解脫。

上堂說法時說：『在黑暗中突然出現光明，如同海面上迸發出太陽的光芒；中斷之後又能重新連線，如同天空中奏響美妙的音樂。』師曠（古代的著名音樂家）聽了也聽不見，離婁（古代的著名視力極好的人）看了也看不見。只有那些沒有神通的菩薩，互相拍手稱讚。希望能夠得到東風的幫助，一起用力，將這真理吹入我的門中。』說完，敲擊禪床，走下座位。

上堂說法時說：『天地是熔爐，日月是鐵錘。在其中烹煉清風，可以成就佛和祖師；錘鍊白雲，可以產生法則和儀軌。』頭頂佩戴圓光，胸前顯現萬字。『阿呵呵，你們知道嗎？倒騎在獅子座上，跳躍登上須彌山（佛教中的聖山）。』

上堂說法時說：『一個夏季九十天，每天都沒有差別。一天十二個時辰，每個時辰都沒有不同。』就像黃金的黃色，碧空的藍色，它的顏色和高度，不變不壞。安上一個名稱，寫上一個字，與我的靈覺有什麼相似之處呢？於是就開始修習虛幻的空花萬行，在如水中月般的道場中宴坐，降伏鏡子里的魔軍，證得夢中的佛果。今天法歲已經圓滿，勘破了一切。』停頓了很久，說：『移動身體搖動太華山（即西嶽華山），捧起汗水灑成醍醐（比喻甘美的佛法）。』

上堂說法時說：『物與我兩者相同，是與非本為一體。』云沒有心卻能理解龍的吟唱，充塞天地。風沒有軌跡卻能聽聞虎的嘯叫，拔起樹木，鳴響枝條。道沒有根源卻能善於應和各種因緣，區分僧俗。忽然一念與風雲相合，不知誰是我。』行走沒有固定的方向，安住也沒有固定的處所。大笑幾聲，能夠遇到這種情況真是非常難得。

上堂說法時說：『禪不是禪，道不是道，三寸舌頭胡亂掃。昨夜太陽飄落桂花，今朝月亮生出芝草。阿呵呵，萬兩黃金無處尋找。一句話斷絕思量，諸法互不相干。』

上堂說法時說：『想要弘揚大法，必須依靠合適的人。』借來順風，就可以揚帆起航。昔日有僧人問趙州（禪宗大師），『學人剛剛進入叢林，請老師指示。』趙州說：『

【English Translation】 English version: Therefore, a phrase that fits the occasion can bind one to samsara (cycle of rebirth), like a donkey tied to a post, difficult to break free.

Ascending the hall, he said: 'In darkness, suddenly there is light, bursting forth the sun's rays on the sea; broken and then continued, playing heavenly music in the sky.' Shi Kuang (a famous musician of ancient times) heard it but did not hear, Li Lou (a person with exceptionally good eyesight in ancient times) saw it but did not see. Only those Bodhisattvas without supernatural powers clap their hands in praise. Wishing to obtain the help of the east wind, working together, to blow this truth into my gate.' Having said that, he struck the Zen platform and descended from his seat.

Ascending the hall, he said: 'Heaven and earth are the furnace, the sun and moon are the hammer. Cooking the clear wind within, one can become a Buddha or a Patriarch; forging the white clouds, one can produce laws and rituals.' Wearing a halo on the head, with the swastika (a symbol of auspiciousness) on the chest. 'A-he-he, do you know? Riding upside down on a lion's seat, leaping up Mount Sumeru (the sacred mountain in Buddhism).'

Ascending the hall, he said: 'One summer, ninety days, every day is without difference. One day, twelve hours, every hour is without distinction.' Like the yellow of gold, the blue of the sky, its color and height, unchanging and indestructible. Affixing a name, writing a word, what similarity is there with my spiritual awareness? Then one begins to cultivate the illusory myriad practices of empty flowers, feasting in the water-moon (illusory) mandala, subduing the demon armies in the mirror, attaining the Buddha-fruit in a dream. Today, the Dharma-year is complete, having seen through everything.' After a long pause, he said: 'Moving the body to shake Mount Taihua (another name for Mount Hua, one of the five great mountains of China), scooping up sweat and sprinkling it as amrita (nectar of immortality).'

Ascending the hall, he said: 'Things and I are the same, right and wrong are of one breath.' Clouds without a mind understand the dragon's roar, filling heaven and earth. Wind without a trace can hear the tiger's howl, uprooting trees and sounding branches. The Way without a root is good at responding to all conditions, distinguishing monks and laypeople. Suddenly, one thought merges with wind and clouds, not knowing who I am.' Walking without a fixed direction, dwelling without a fixed place. Laughing loudly, it is rare to encounter such a situation.

Ascending the hall, he said: 'Zen is not Zen, the Way is not the Way, the three-inch tongue sweeps wildly. Last night, the sun shed osmanthus flowers, this morning, the moon produced ganoderma (a type of medicinal mushroom). A-he-he, ten thousand taels of gold cannot be found anywhere. One phrase cuts off thought, all dharmas (phenomena) do not reach each other.'

Ascending the hall, he said: 'To promote the great Dharma, one must rely on the right person.' Borrowing the favorable wind, one can set sail. In the past, a monk asked Zhaozhou (a Zen master), 'This student has just entered the monastery, please instruct me.' Zhaozhou said: '

---

吃粥了未。僧曰。吃粥了。州云。洗缽盂去。其僧豁然大悟。

師云。今朝鳴鐘之後。升堂已前。人人吃粥。飽即便休。若也嚼得破。礙塞人。若也嚼不破。卻許伊。羅漢今日倒騎鐵馬。逆上須彌。踏破虛空。不留軌跡。諸人還見么。夜來風起滿庭香。吹落桃花三五樹。師歸方丈。趺坐示寂。

潭州慈雲彥隆禪師

上堂。舉。玄沙示眾云。盡大地都來是一顆明珠。時有僧便問曰。既是一顆明珠。學人為什麼不識。沙云。全體是珠。更教誰識。僧曰。雖然全體是。爭奈學人不識。沙云。問取你眼。

師云。諸禪德。遮個公案喚作嚼飯餵小兒。把手更與杖。還會么。若未會。須是扣己而參。直要真實。不得信口掠虛。徒自虛生浪死。參。

郢州子陵山自瑜禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。中九下七。

僧曰。乞師慈悲。

師云。百歲翁翁學順朱。

僧曰。未審意旨如何。

師云。老作少難。

問。如何是佛法大意。

師云。好事不如無。

問。如何是金峰境。

師云。一重山一重云。

僧曰。如何是境中人。

師云。鐵骨羅漢。

問。如何是古佛心。

師云。赤腳䟕泥冷似冰。

【現代漢語翻譯】 現代漢語譯本：

『吃粥了未？』僧人回答：『吃粥了。』州官說：『洗缽盂去。』那位僧人豁然大悟。

師父說：『今天鳴鐘之後，升堂之前，人人吃粥。飽了就休息。如果嚼得破，就成了阻礙人的人。如果嚼不破，就允許他。羅漢（Arhat，已證得阿羅漢果位的修行者）今日倒騎鐵馬，逆上須彌山（Mount Sumeru，佛教宇宙論中的聖山），踏破虛空，不留軌跡。諸位還看見了嗎？夜來風起滿庭香，吹落桃花三五樹。』師父回到方丈，趺坐示寂（entered Parinirvana，進入涅槃）。

潭州慈雲彥隆禪師

上堂。舉例。玄沙（Xuan Sha，禪師名號）向大眾開示說：『盡大地都來是一顆明珠。』當時有僧人便問：『既然是一顆明珠，學人為什麼不認識？』玄沙說：『全體是珠，更教誰識？』僧人說：『雖然全體是，爭奈學人不識。』玄沙說：『問取你眼。』

師父說：『諸位禪德，這個公案（Gongan，禪宗用語，指包含禪宗智慧的故事或對話）喚作嚼飯餵小兒，把手更與杖。』會了嗎？如果未會，須是扣己而參（reflect on oneself and contemplate），直要真實，不得信口掠虛（do not speak falsely），徒自虛生浪死。參！

郢州子陵山自瑜禪師

問：『師父唱的是誰家的曲子？宗風（Zongfeng，宗門的風格）承嗣的是誰？』

師父說：『中九下七。』

僧人說：『乞求師父慈悲。』

師父說：『百歲翁翁學順朱。』

僧人說：『不知道是什麼意思？』

師父說：『老作少難。』

問：『如何是佛法大意？』

師父說：『好事不如無。』

問：『如何是金峰境？』

師父說：『一重山一重云。』

僧人說：『如何是境中人？』

師父說：『鐵骨羅漢。』

問：『如何是古佛心？』

師父說：『赤腳䟕泥冷似冰。』

【English Translation】 English version:

'Have you eaten your congee?' The monk replied, 'I have eaten my congee.' The official said, 'Go wash your bowl.' That monk had a sudden enlightenment.

The Master said, 'Today, after the bell rings and before ascending the hall, everyone eats congee. Stop when you are full. If you can chew it through, you become an obstacle to others. If you cannot chew it through, then allow it. The Arhat (已證得阿羅漢果位的修行者) today rides an iron horse backwards, going against Mount Sumeru (佛教宇宙論中的聖山), trampling through emptiness, leaving no trace. Do you all see it? Last night, the wind rose, filling the courtyard with fragrance, blowing down three or five peach trees.' The Master returned to his abbot's room, sat in the lotus position, and entered Parinirvana (進入涅槃).

Chan Master Ciyun Yanlong of Tanzhou

Ascending the hall. Example: Xuansha (禪師名號) instructed the assembly, saying, 'The entire great earth is just one bright pearl.' At that time, a monk asked, 'Since it is one bright pearl, why does the student not recognize it?' Xuansha said, 'The whole thing is the pearl, who else needs to recognize it?' The monk said, 'Although it is the whole thing, the student still does not recognize it.' Xuansha said, 'Ask your eyes.'

The Master said, 'All you Chan practitioners, this Gongan (禪宗用語，指包含禪宗智慧的故事或對話) is called feeding a child chewed rice, giving a hand and a staff. Do you understand? If you do not understand, you must reflect on oneself and contemplate (扣己而參), directly seeking the truth, and do not speak falsely (信口掠虛), merely wasting your life in vain. Contemplate!'

Chan Master Ziyu of Ziling Mountain in Yingzhou

Asked: 'Whose tune does the Master sing? Whose Zongfeng (宗門的風格) does he inherit?'

The Master said: 'Nine in the middle, seven at the bottom.'

The monk said: 'Beg the Master for compassion.'

The Master said: 'A hundred-year-old man learns to follow Zhu.'

The monk said: 'I do not know what the meaning is?'

The Master said: 'It is difficult for an old man to act young.'

Asked: 'What is the great meaning of the Buddha Dharma?'

The Master said: 'Good things are not as good as nothing.'

Asked: 'What is the realm of Jin Peak?'

The Master said: 'One layer of mountains, one layer of clouds.'

The monk said: 'What is the person in the realm?'

The Master said: 'An iron-boned Arhat.'

Asked: 'What is the mind of the ancient Buddha?'

The Master said: 'Barefoot stepping in mud, cold as ice.'

---

僧曰。未審意旨如何。

師云。休要拖泥帶水。

問。泗州大聖為什麼楊州出現。

師云。業在其中。

僧曰。意旨如何。

師云。降尊就卑。

僧曰。謝和尚答話。

師云。賊是小人。智過君子。

上堂云。大眾還會么。祖師關捩子。都不在言詮。若更重宣說。特地隔西天。

舒州白雲山海會守從禪師

問。藥山一句人皆委。白雲今日事如何。

師云。逼塞虛空。

僧曰。誰知今日裡。明月鎖舒城。

師云。斫額望扶桑。

問。曹溪一滴。普洽大千。白雲出山。如何利物。

師云。橫鋪洞口。歸鳥迷巢。

僧曰。指南一路又且如何。

師云。䥫蛇當大道。通身黑如煙。

上堂云。指呼四聖。號令六凡。統三界作大伽藍。以十虛為解脫門戶。山河大地是古佛之心源。爐炭鑊湯乃眾生之覺地。於一微塵上現恒沙諸佛之全身。於一佛心現無邊眾生之世界。若能如是。即心心無知。全心即佛。全佛即人。人佛無異。始為道矣。然雖如是。不落化門一句作么道。良久云。九年吃菜粥。此事少人知。

洪州東山景福省悅禪師

上堂云。十二時中跛跛挈掣。且與么過。大眾。利害在什麼處。良

【現代漢語翻譯】 現代漢語譯本： 僧人問：『不知您的意思是什麼？』 禪師說：『不要拖泥帶水。』 僧人問：『泗州大聖（Sizhou Dasheng，指泗州顯聖的和尚）為什麼在揚州出現？』 禪師說：『業力在其中。』 僧人問：『您的意思是？』 禪師說：『降尊就卑。』 僧人說：『感謝和尚的回答。』 禪師說：『賊是小人，但智慧超過君子。』 禪師上堂說法：『各位，你們明白嗎？祖師的關鍵之處，都不在於言語表達。如果再多說，就特地隔開了西方極樂世界。』 舒州白雲山海會守從禪師（Shuzhou Baiyunshan Haihui Shouchong Chanshi） 僧人問：『藥山（Yaoshan，指藥山惟儼禪師）的那句話人人都明白，白雲山（Baiyunshan）今日之事又如何呢？』 禪師說：『充滿虛空。』 僧人說：『誰知道今日裡，明月鎖舒城（Shucheng）。』 禪師說：『用額頭去撞擊扶桑（Fusang，指太陽升起的地方）。』 僧人問：『曹溪（Caoxi，指六祖慧能弘法的地方）一滴水，普遍滋潤整個大千世界。白雲山（Baiyunshan）出山，如何利益眾生？』 禪師說：『橫鋪在洞口，讓歸巢的鳥迷失方向。』 僧人問：『指引方向的道路又該如何呢？』 禪師說：『鐵蛇擋住大道，全身黑如煙。』 禪師上堂說法：『指使四聖（Sisheng），號令六凡（Liufan），將三界（Sanjie）統一成一個大伽藍（Qielan，指寺廟），以十方虛空作為解脫的門戶。山河大地是古佛的心源，爐炭鑊湯乃眾生的覺悟之地。在一粒微塵上顯現恒河沙數諸佛的全身，在一個佛心中顯現無邊眾生的世界。如果能夠這樣，即心心無知，全心即佛，全佛即人，人佛沒有差異，這才算是悟道了。雖然如此，不落入化門的一句話該怎麼說呢？』良久后說：『九年吃菜粥，這件事很少人知道。』 洪州東山景福省悅禪師（Hongzhou Dongshan Jingfu Shengyue Chanshi） 禪師上堂說法：『十二時辰中跛跛挈掣，就這樣過去。各位，利害在哪裡呢？』

【English Translation】 English version: A monk asked: 'I don't understand, what is your meaning?' The Master said: 'Don't be mired in the mud and water.' A monk asked: 'Why does the Great Sage of Sizhou (Sizhou Dasheng, referring to the monk who manifested in Sizhou) appear in Yangzhou?' The Master said: 'Karma is within it.' The monk asked: 'What is the meaning?' The Master said: 'Condescending from the noble to the humble.' The monk said: 'Thank you, Master, for your answer.' The Master said: 'A thief is a petty person, but his wisdom surpasses that of a gentleman.' The Master ascended the hall and said: 'Everyone, do you understand? The ancestral teacher's key point is not in words. If I explain further, it will only create a barrier to the Western Paradise.' Chan Master Shouchong of Haihui Mountain in Baiyun Mountain, Shuzhou (Shuzhou Baiyunshan Haihui Shouchong Chanshi) A monk asked: 'Everyone understands Yaoshan's (Yaoshan, referring to Chan Master Yaoshan Weiyan) saying, but what about the affairs of Baiyun Mountain (Baiyunshan) today?' The Master said: 'It fills the void.' The monk said: 'Who knows that today, the bright moon locks Shucheng (Shucheng)?' The Master said: 'To strike one's forehead against Fusang (Fusang, referring to the place where the sun rises).' A monk asked: 'A drop from Caoxi (Caoxi, referring to the place where the Sixth Patriarch Huineng propagated the Dharma) universally moistens the great thousand worlds. How does Baiyun Mountain (Baiyunshan) benefit beings when it emerges from the mountain?' The Master said: 'It lies horizontally across the cave entrance, causing returning birds to lose their nests.' The monk asked: 'What about the path that points the way?' The Master said: 'An iron snake blocks the great road, its entire body as black as smoke.' The Master ascended the hall and said: 'Directing the Four Sages (Sisheng), commanding the Six Realms (Liufan), unifying the Three Realms (Sanjie) into a great Sangharama (Qielan, referring to a monastery), using the ten directions of space as the gate of liberation. Mountains, rivers, and the great earth are the source of the ancient Buddha's mind; the furnace, charcoal, and cauldron are the place of awakening for sentient beings. On a single mote of dust, the entire body of countless Buddhas is revealed; in a single Buddha-mind, the world of boundless sentient beings is revealed. If one can be like this, then mind and mind are without knowledge, the whole mind is Buddha, the whole Buddha is man, man and Buddha are not different; only then is it the Way. However, even so, how does one speak the phrase that does not fall into the gate of transformation?' After a long silence, he said: 'Eating vegetable porridge for nine years, few people know about this.' Chan Master Shengyue of Jingfu Temple in Dongshan Mountain, Hongzhou (Hongzhou Dongshan Jingfu Shengyue Chanshi) The Master ascended the hall and said: 'Stumbling and faltering through the twelve periods of the day, just passing by like this. Everyone, where does the benefit and harm lie?'

---

久。云。聽諸方斷看。擊禪床一下。下座。

臺州天臺山寶相元禪師

問。如何是寶相境。

師云。石上無根樹。

僧曰。如何是境中人。

師云。心藏無價珍。

僧曰。向上宗乘。若何指示。

師云。文殊笑點頭。

問。祖意西來即不問。楞嚴意旨事如何。

師云。七處徴心心不有。八還求見見還無。

僧曰。如何領解。

師云。千手大悲徒著力。卻慚舜若眼眉粗。

僧曰。圓覺意旨又且如何。

師云。桂輪孤朗于碧天。

僧曰。只如三世諸佛皆從此經中出。如何是此經。

師云。長時誦不停。非義亦非聲。

僧曰。如何受持。

師云。若欲受持者。應順用眼聽。

問。今日月圓。請師速道。

師云。碧琉璃月。

僧曰。畢竟如何。

師云。光照娑婆。僧禮拜。

師云。咦。

泉州長興德寶禪師

上堂云。天無私覆。地無私載。四時無私行。日月無私照。且道衲僧無私。還得與么也無。若無與么。十二時中在甚處安身立命。若有與么。又只是常徒。汝諸人到遮里。作么生明辨。若明辨得。許汝通一線道。若明辨不得。盡被老僧勘破。

泉州南峰永程

【現代漢語翻譯】 現代漢語譯本 （停頓片刻）說，『聽聽各方的判斷！』敲擊禪床一下，走下座位。

臺州天臺山寶相元禪師（Baoxiang Yuan Chanshi of Tiantai Mountain in Taizhou）

問：如何是寶相境？（Baoxiang realm） 師說：石頭上沒有根的樹。 僧問：如何是境中人？ 師說：心中藏著無價的珍寶。 僧問：向上宗乘（superior vehicle of Zen），如何指示？ 師說：文殊（Manjusri）笑著點頭。 問：祖師西來（Bodhidharma's arrival from the West）的意旨暫且不問，《楞嚴經》（Surangama Sutra）的意旨又該如何理解？ 師說：七處征心，心不可得；八還求見，見亦無處可尋。 僧問：如何領會理解？ 師說：千手大悲（Thousand-Armed Avalokitesvara）徒勞費力，反倒慚愧舜若多（Sundarananda）的眼眉粗疏。 僧問：《圓覺經》（Perfect Enlightenment Sutra）的意旨又該如何？ 師說：桂樹的影子孤零零地照在碧藍的天空。 僧問：既然三世諸佛（Buddhas of the three times）都從此經中而出，如何是此經？ 師說：長久時間誦讀不停，既不是義理也不是聲音。 僧問：如何受持？ 師說：如果想要受持此經，應當順著用眼睛聽。 問：今日月圓，請師父快說。 師說：碧琉璃月。 僧問：究竟如何？ 師說：光照娑婆（Saha world）。僧人禮拜。 師說：咦！

泉州長興德寶禪師（De Bao Chanshi of Changxing in Quanzhou）

上堂說法：天沒有私心地覆蓋萬物，地沒有私心地承載萬物，四季沒有私心地執行，日月沒有私心地照耀萬物。那麼，各位衲僧（monks），你們的無私，也能做到這樣嗎？如果不能做到這樣，那麼十二時辰中，你們在哪裡安身立命？如果能做到這樣，那也只是平常之輩。你們各位到這裡來，要如何明辨？如果能夠明辨，就允許你們通一線生機；如果不能明辨，全都會被老僧勘破。

泉州南峰永程（Yong Cheng of Nanfeng in Quanzhou）

【English Translation】 English version (Pause for a moment) Said, 'Listen to the judgments from all directions!' Struck the Zen meditation platform once, and stepped down from the seat.

Zen Master Baoxiang Yuan (Baoxiang Yuan Chanshi) of Tiantai Mountain in Taizhou

Asked: What is the Baoxiang realm? (Baoxiang realm) The Master said: A rootless tree on a rock. A monk asked: What is the person in the realm? The Master said: The heart holds priceless treasure. A monk asked: The superior vehicle of Zen (superior vehicle of Zen), how should it be indicated? The Master said: Manjusri (Manjusri) smiles and nods. Asked: The meaning of the Patriarch's arrival from the West (Bodhidharma's arrival from the West) is not asked for now, what about the meaning of the Surangama Sutra (Surangama Sutra)? The Master said: Seeking the mind in seven places, the mind cannot be found; seeking to see with the eight returns, seeing is nowhere to be found. A monk asked: How should one comprehend and understand? The Master said: The Thousand-Armed Avalokitesvara (Thousand-Armed Avalokitesvara) exerts effort in vain, and is instead ashamed of Sundarananda's (Sundarananda) coarse eyebrows. A monk asked: What about the meaning of the Perfect Enlightenment Sutra (Perfect Enlightenment Sutra)? The Master said: The shadow of the cassia tree shines alone in the blue sky. A monk asked: Since all the Buddhas of the three times (Buddhas of the three times) come from this sutra, what is this sutra? The Master said: Reciting it continuously for a long time, it is neither meaning nor sound. A monk asked: How should one receive and uphold it? The Master said: If you want to receive and uphold it, you should listen with your eyes. Asked: Today the moon is full, please Master speak quickly. The Master said: A blue lapis lazuli moon. A monk asked: What is it ultimately? The Master said: Its light shines on the Saha world (Saha world). The monk prostrated. The Master said: Eh!

Zen Master De Bao (De Bao Chanshi) of Changxing in Quanzhou

Ascending the Dharma platform, he said: Heaven covers all things without partiality, earth carries all things without partiality, the four seasons move without partiality, and the sun and moon shine without partiality. Then, monks (monks), can your impartiality also be like this? If you cannot be like this, then where do you settle your body and life in the twelve periods of the day? If you can be like this, then you are just ordinary people. You all come here, how will you discern? If you can discern, I will allow you to pass through a single thread of life; if you cannot discern, you will all be seen through by this old monk.

Yong Cheng of Nanfeng in Quanzhou (Yong Cheng of Nanfeng in Quanzhou)

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禪師

上堂云。始自雞峰繼𦦨。少室流芳。大布慈雲。宏開佛日。教分三藏。直指一心。或全提而棒喝齊施。或縱奪而主賓互設。或金剛按劍。或師子翻身。或照用云奔。或機鋒掣電。無非翦除邪妄。開廓玄微。直下明宗。到真實地。諸仁者。到此方可許一線道與你商量。茍或未然。儘是依師作解。無有是處。

福州賢沙明惠文禪師法嗣

福州廣慧果禪師

住賢沙院日。示眾云。佛為無心悟。心因有佛迷。佛心清凈處。云外野猿啼。

問。如何是佛。

師云。毛頭雙尺八。

僧曰。如何是心。

師云。錐尾兩尋三。

僧曰。佛心兩無痕也。

師云。逼塞宇宙。

僧曰。為什麼如此。

師云。把耳扣磬。

湖州報本元禪師法嗣

蘇州承天永安院傳燈禪師

諱元正。鄲州平陰縣人。姓鄭氏。受業本州太平興國寺。禮藏智為師。比試得度圓具。后聽習教論。遍參諸方。晚到蘇州萬壽元禪師法席。因看庭前柏話。發明心地。有偈曰。

趙州柏樹子。去處勿人知。

拋卻甜桃樹。尋山摘醋梨。

元禪師印可。命住此寺。德行孤高。眾所欽仰。都尉張侯敦禮奏賜師名。

問。我師再集人天會。愿示西來掣

【現代漢語翻譯】 現代漢語譯本 禪師

上堂開示說：『從雞峰開始，到𦦨（音yǎn，山名）延續，少室山（Shaoshi Mountain）流傳著禪宗的芳香，廣佈慈悲的雲朵，弘揚佛法的光明。教義分為三藏（Tripitaka），直指一心。有時完全提持，棒喝齊用；有時縱放收奪，主賓相互設立；有時如金剛（Vajra）按劍，有時如獅子翻身；有時照用如雲奔涌，有時機鋒如閃電劃過。無非是爲了剪除邪惡虛妄，開闊玄妙精微，直截了當地明瞭宗門，到達真實之地。各位仁者，到了這個地步，才可以允許與你商量一線道路。如果還沒有到，那麼一切都是依傍著老師的言語來解釋，沒有是處。』

福州賢沙明惠文禪師（Xiansha Minghuiwen）的法嗣

福州廣慧果禪師（Guanghui Guo）

住在賢沙院（Xiansha Temple）時，開示大眾說：『佛是因為無心而悟道，心是因為有佛而迷惑。佛心清凈之處，云外傳來野猿的啼叫。』

問：『如何是佛？』

禪師說：『毛頭雙尺八。』

僧人問：『如何是心？』

禪師說：『錐尾兩尋三。』

僧人說：『佛心兩無痕跡啊。』

禪師說：『充滿宇宙。』

僧人問：『為什麼如此？』

禪師說：『把耳朵扣在磬上。』

湖州報本元禪師（Baoben Yuan）的法嗣

蘇州承天永安院傳燈禪師（Chuandeng）

名諱元正（Yuanzheng），鄲州平陰縣人，姓鄭。在本地太平興國寺（Taiping Xingguo Temple）受業，拜藏智（Cangzhi）為師。通過考試得以出家，圓滿具足戒。後來聽習教義理論，遍參各方。晚年到達蘇州萬壽元禪師（Wanshou Yuan）的法席，因為參看庭前柏樹的話語，發明心地。有偈語說：

趙州（Zhaozhou）的柏樹子，去處無人知曉。

拋卻甜桃樹，尋山摘酸梨。

元禪師印可了他的見解，命他住持這座寺院。他的德行孤高，為大眾所欽佩仰慕。都尉張侯（Zhang Hou）敦請他，並奏請賜予法師名號。

問：『我師再次聚集人天大眾，愿指示西來（指禪宗）的要旨。』

【English Translation】 English version Zen Master

In his Dharma talk, the Zen master said: 'Starting from Ji Peak (Ji Feng), continuing to Yan (𦦨, a mountain name), Shaoshi Mountain (Shaoshi Mountain) spreads the fragrance of Zen, broadly casting clouds of compassion, and widely opening the light of Buddhism. The teachings are divided into the Tripitaka, directly pointing to the One Mind. Sometimes fully upholding, both the stick and shout are used together; sometimes releasing and seizing, the host and guest are mutually established; sometimes like Vajra holding a sword, sometimes like a lion turning its body; sometimes illumination and function rush like clouds, sometimes the Zen exchange flashes like lightning. All of this is nothing more than to cut away evil delusions, broaden the subtle and profound, directly clarify the sect, and arrive at the land of truth. Dear friends, only when you reach this point can you be allowed to discuss a single path with you. If you have not yet reached it, then everything is relying on the teacher's words for interpretation, and there is no right place.'

Dharma heir of Zen Master Xiansha Minghuiwen of Fuzhou

Zen Master Guanghui Guo of Fuzhou

While residing at Xiansha Temple (Xiansha Temple), he instructed the assembly, saying: 'The Buddha awakened through no-mind, the mind is deluded because of the Buddha. In the pure place of the Buddha-mind, the cries of wild monkeys are heard beyond the clouds.'

Asked: 'What is Buddha?'

The Master said: 'A hairy head is two chi and eight cun.'

A monk asked: 'What is mind?'

The Master said: 'The tail of an awl is two xun and three chi.'

The monk said: 'The Buddha-mind is without any trace.'

The Master said: 'It fills the universe.'

The monk asked: 'Why is it so?'

The Master said: 'Put your ear to the chime.'

Dharma heir of Zen Master Baoben Yuan of Huzhou

Zen Master Chuandeng of Chengtian Yongan Temple in Suzhou

His name was Yuanzheng, a native of Pingyin County in Danzhou, with the surname Zheng. He received his education at Taiping Xingguo Temple (Taiping Xingguo Temple) in his hometown, and took Cangzhi as his teacher. He passed the examination to become a monk and fully received the precepts. Later, he studied the doctrines and theories, and visited various places. In his later years, he arrived at the Dharma seat of Zen Master Wanshou Yuan (Wanshou Yuan) in Suzhou, and because of contemplating the words about the cypress tree in front of the courtyard, he awakened his mind-ground. He had a verse saying:

Zhaozhou's (Zhaozhou) cypress tree seed, no one knows where it goes.

Abandoning the sweet peach tree, seeking mountains to pick sour pears.

Zen Master Yuan approved of his understanding and ordered him to reside in this temple. His virtue was lofty and admired by the masses. Military Commissioner Zhang Hou respectfully invited him and requested that the emperor bestow a Dharma name upon him.

Asked: 'My teacher, gathering the assembly of humans and gods again, I wish you to indicate the essence of the Western Coming (referring to Zen Buddhism).'

---

電機。

師云。煙雲霧鎖。

僧曰。還有西來意也無。

師云。空生懊惱。

僧曰。臨濟宗風一枝獨秀。

師云。不可有兩個也。

僧曰。是處是慈氏。無門無善財。

師云。都來七八年。遊遍百餘城。

問。桃花楊柳共談真如。如何是談真。

師云。嶺上梅花白。溪邊柳眼青。

僧曰。未審是什麼人境界。

師云。非汝境界。

問。實除理地。不受一塵。佛事門中。不捨一法。如何是一法。師拈拄杖一擊。

僧曰。一衲橫披高座上。爐煙起處太分明。

師云。不是遮一法。

僧曰。賣金順遇買金人。

師云。遮個是鍮石。

上堂云。天人群生類。皆承此恩力。大眾。有一人道。我不承佛恩力。不居三界。不屬五行。祖師不敢定當。先佛不敢安名。你且道是個什麼人。良久。云。倚石巖前燒䥫缽。就松枝上掛銅跰。

問。安撫臺光得得臨。請師為鼓勿絃琴。

師云。啰啰哩。

僧曰。遮般格調。須遇知音。

師云。曲終人不見。江上數峰青。

僧曰。江月照時琴影現。松風吹處語聲清。

師云。一夜寒溪雪到明。梅花漏泄春訊息。

僧曰。木人聞作舞。石女

【現代漢語翻譯】 現代漢語譯本： 僧人問：『電機（閃電）是什麼？』 師父說：『煙雲霧鎖。』 僧人說：『還有西來意（Bodhidharma從西方帶來的禪宗真諦）嗎？』 師父說：『空生（須菩提，佛陀的弟子）懊惱。』 僧人說：『臨濟宗風一枝獨秀。』 師父說：『不可有兩個也。』 僧人說：『是處是慈氏（彌勒菩薩），無門無善財（《華嚴經》中的求道者）。』 師父說：『都來七八年，遊遍百餘城。』 問：『桃花楊柳共談真如（事物的真實本性），如何是談真？』 師父說：『嶺上梅花白，溪邊柳眼青。』 僧人說：『未審是什麼人境界？』 師父說：『非汝境界。』 問：『實除理地，不受一塵。佛事門中，不捨一法。如何是一法？』師父拈起拄杖一擊。 僧人說：『一衲橫披高座上，爐煙起處太分明。』 師父說：『不是遮一法。』 僧人說：『賣金順遇買金人。』 師父說：『遮個是鍮石（黃銅，假金）。』 上堂說：『天人群生類，皆承此恩力。』大眾，有一人道：『我不承佛恩力，不居三界（欲界、色界、無色界），不屬五行（金、木、水、火、土）。』祖師不敢定當，先佛不敢安名。你且道是個什麼人？良久，云：『倚石巖前燒䥫缽，就松枝上掛銅跰。』 問：『安撫臺光得得臨，請師為鼓勿絃琴。』 師父說：『啰啰哩。』 僧人說：『遮般格調，須遇知音。』 師父說：『曲終人不見，江上數峰青。』 僧人說：『江月照時琴影現，松風吹處語聲清。』 師父說：『一夜寒溪雪到明，梅花漏泄春訊息。』 僧人說：『木人聞作舞，石女…』

【English Translation】 English version: Monk: 'What is dianji (lightning)?' Master: 'Smoke, clouds, and mist are locked.' Monk: 'Is there still the meaning of the Westward Journey (Bodhidharma's intention in coming from the West)?' Master: 'Kong Sheng (Subhuti, Buddha's disciple) is annoyed.' Monk: 'The Linji (Rinzai) school's style is uniquely outstanding.' Master: 'There cannot be two of them.' Monk: 'Everywhere is Maitreya (the future Buddha), no gate, no Sudhana (a seeker of truth in the Avatamsaka Sutra).' Master: 'Having come for seven or eight years, I have traveled through over a hundred cities.' Question: 'Peach blossoms and willows together discuss Suchness (the true nature of things). What is discussing truth?' Master: 'The plum blossoms on the ridge are white, the willow eyes by the stream are green.' Monk: 'I don't know whose realm this is?' Master: 'Not your realm.' Question: 'In reality, eliminating the ground of principle, not accepting a speck of dust. Within the gate of Buddhist affairs, not abandoning a single dharma. What is a single dharma?' The Master raised his staff and struck. Monk: 'A single robe draped across the high seat, the rising incense smoke is too clear.' Master: 'It is not this single dharma.' Monk: 'Selling gold meets a gold buyer.' Master: 'This one is brass (fake gold).' Ascending the Dharma Hall, the Master said: 'Heavenly beings, humans, and all living beings all receive this grace and power.' Monks, there is a person who says: 'I do not receive the Buddha's grace and power, I do not dwell in the Three Realms (desire realm, form realm, formless realm), I do not belong to the Five Elements (metal, wood, water, fire, earth).' The Patriarchs dare not determine, the past Buddhas dare not name. Tell me, what kind of person is this?' After a long pause, he said: 'Leaning against the rocky cliff, burning an iron bowl, hanging a copper cymbal on a pine branch.' Question: 'Pacification Commissioner Tai Guang has arrived, please Master play a stringless zither.' Master: 'La la li.' Monk: 'This kind of style must meet a connoisseur.' Master: 'When the song ends, the person is not seen, only several green peaks on the river.' Monk: 'When the river moon shines, the zither's shadow appears, when the pine wind blows, the sound of speech is clear.' Master: 'Snow reached dawn in the cold stream overnight, plum blossoms leaked the spring news.' Monk: 'A wooden man hears and dances, a stone woman...'

---

聽高歌。

師云。且道是何曲調。

僧曰。伯牙若在。恥見永安。

師云。難遇知音。

僧曰。只如盡乾坤大地是一面琴。和尚如何下手。

師云。拍拍是令。

僧曰。而今臺旆光臨。還許露個訊息也無。

師云。許。

僧曰。莫言只有庭前柏。又得甘棠壯祖宗。

師云。千里同風。

師乃云。若於棒下論其得失。德山是明教底罪人。更去喝里分其主賓。臨濟是法門中魔王。永安恁么說話。若無明眼人證據。盡大地墮坑落塹。大眾。且道那個是明眼人。行則如昴如斗。坐如蹲龍。詩正有周南召南。論道乃莊子老子。恁么說話。也未是明眼人。還識明眼人么。永安與諸人指出。良久云。巨鰲莫負三山去。留取蓬萊頂上眠。

湖州鳳凰山仁王院得亨禪師

上堂。僧出衆曰。還委悉么。

師云。何用論心事。相呈即便知。

僧曰。既開舖席。買賣無妨。

師云。一任索喚。

問。鐘鳴鐸響。錦銹交加。文殊．普賢在什麼處。

師云。貶上眉毛。

僧曰。便與么去時如何。

師云。見個什麼。

僧曰。滿目香菸真瑞氣。此時訊息共誰論。

師云。朗月當空掛。乾坤勢自分。

問。

【現代漢語翻譯】 現代漢語譯本： 聽高歌。

師父問：『你且說說這是什麼曲調？』

僧人說：『如果伯牙（春秋時期著名琴師）還活著，他會羞於見到永安（地名）。』

師父說：『難得遇到知音啊。』

僧人說：『如果將整個乾坤大地看作是一面琴，和尚您要如何下手彈奏？』

師父說：『拍拍都是法度。』

僧人說：『如今您的大駕光臨，是否可以透露一些訊息呢？』

師父說：『可以。』

僧人說：『不要說只有庭前的柏樹，還有甘棠（一種樹木，比喻恩惠）庇佑著祖宗。』

師父說：『天下風俗相同。』

師父於是說：『如果要在棒喝之下論其得失，德山（唐代禪師）就是斷絕佛法慧命的罪人。如果還要在喝問中分清主賓，臨濟（唐代禪師）就是佛法門中的魔王。永安這樣說話，如果沒有明眼人來證明，整個大地都會墮入坑中。各位，哪個是明眼人呢？行走時像昴星和斗星一樣，坐著像蹲伏的龍。詩歌正如同《周南》、《召南》（《詩經》中的篇目），論道如同莊子和老子。這樣說話，也還不是明眼人。還認識明眼人嗎？永安為各位指出來。』良久，師父說：『巨鰲不要揹負著三座仙山離去，留下在蓬萊（傳說中的仙山）頂上安眠吧。』

湖州鳳凰山仁王院得亨禪師

上堂說法。僧人從人群中走出說：『還明白了嗎？』

師父說：『何必談論心事，相互展示就能知道。』

僧人說：『既然已經開設店舖，買賣也無妨。』

師父說：『任憑索取。』

僧人問：『鐘聲和鈴聲響起，錦繡交相輝映，文殊（象徵智慧的菩薩）、普賢（象徵行愿的菩薩）在哪裡？』

師父說：『貶低了眉毛。』

僧人說：『如果就這樣離去，又會如何？』

師父說：『會看到什麼？』

僧人說：『滿眼都是香菸，真是吉祥的徵兆，此時的訊息與誰討論？』

師父說：『明亮的月亮懸掛在空中，乾坤的態勢自然分明。』

僧人問：

【English Translation】 English version: Listening to a loud song.

The Master said, 'Tell me, what tune is this?'

The monk said, 'If Boya (a famous zither player in the Spring and Autumn Period) were still alive, he would be ashamed to see Yong'an (a place name).'

The Master said, 'It's rare to meet a kindred spirit.'

The monk said, 'If the entire universe is regarded as a zither, how would the monk begin to play it?'

The Master said, 'Every beat is an order.'

The monk said, 'Now that your esteemed presence has arrived, is it permissible to reveal some news?'

The Master said, 'It is permissible.'

The monk said, 'Don't say there are only the cypress trees in front of the courtyard; there is also the sweet pear tree (a metaphor for benevolence) protecting the ancestors.'

The Master said, 'The customs are the same throughout the land.'

The Master then said, 'If one discusses gain and loss under the stick, Deshan (a Chan master of the Tang Dynasty) is a sinner who cuts off the life of the Buddha's Dharma. If one still distinguishes between host and guest in the shout, Linji (a Chan master of the Tang Dynasty) is a demon king in the Dharma gate. Yong'an speaks like this; if there is no one with clear eyes to prove it, the entire earth will fall into a pit. Everyone, who is the person with clear eyes? Walking like the Pleiades and the Dipper, sitting like a crouching dragon. Poetry is just like the 'Zhou Nan' and 'Shao Nan' (sections in the Book of Songs), discussing the Dao is like Zhuangzi and Laozi. Speaking like this is still not a person with clear eyes. Do you recognize a person with clear eyes? Yong'an will point it out to everyone.' After a long while, the Master said, 'Great Ao (a giant turtle) should not carry the three divine mountains away; leave them to sleep on the top of Penglai (a legendary island paradise).'

Chan Master Deheng of Renwang Monastery on Phoenix Mountain in Huzhou

Ascending the Dharma hall. A monk came forward from the crowd and said, 'Do you understand?'

The Master said, 'Why discuss matters of the mind? Present them to each other and you will know.'

The monk said, 'Since the shop has been opened, business is no problem.'

The Master said, 'Take whatever you want.'

A monk asked, 'The sound of bells and chimes, brocade and embroidery intertwined, where are Manjusri (Bodhisattva symbolizing wisdom) and Samantabhadra (Bodhisattva symbolizing practice and vows)?'

The Master said, 'Lowering the eyebrows.'

The monk said, 'If I leave like this, what will happen?'

The Master said, 'What will you see?'

The monk said, 'The eyes are full of incense, truly auspicious signs; with whom shall I discuss this news?'

The Master said, 'The bright moon hangs in the sky, the state of the universe is naturally distinct.'

A monk asked:

---

學人上來。請師垂示。

師云。紅霞飛碧漢。白日繞須彌。

僧曰。學人未曉。

師云。頭上漫漫。

僧曰。腳下漫漫又作么生。

師云。切忌蹈著。

問。向上宗乘。愿聞舉唱。

師云。金雞抱子歸霄漢。

僧曰。學人不會。

師云。玉兔懷胎入紫微。

楊州建隆寺昭慶禪師法嗣

荊門軍玉泉山善超禪師

問。去卻拄杖子．語默動靜。未審如何為人。師𦘕一圓相。

僧曰。此猶是葛藤。

師云。了。師良久。召大眾云。妙性圓明。絕諸名相。縱使恒沙諸佛逞七辯。無以談其名。今古宗師具五眼。無以窺其相。心如瓦礫墻壁。方有少分相應。諸仁者。若能迴光返照。照本靈源。常光現前。塵勞頓歇。歇即菩提。聖凈明心。本週沙界。不從人得。敢問諸人。且道從什麼處得。良久。云。年年春柳年年綠。二月桃花二月紅。

蘇州報恩泗州院用元禪師

師于慶禪師會下。一日。請益。臨濟在黃檗。三回問佛法大意。三回被打。意旨如何。語猶未了。被打一拂子。頓領宗旨。

問。祖佛撈籠不得底人。和尚如何收拾。

師云。試呈伎倆看。僧便喝。

師云。驚殺人。

問。不用如何若何。請

【現代漢語翻譯】 現代漢語譯本 學人（求學者）上前，請老師開示。 老師說：『紅霞飛向碧藍的天空，白日環繞著須彌山（Sumeru，佛教宇宙觀中的聖山）。』 僧人說：『學人還不明白。』 老師說：『頭上空空蕩蕩。』 僧人說：『腳下空空蕩蕩又是什麼意思？』 老師說：『切記不要踩著。』 問：『請開示向上宗乘（指禪宗的最高境界）。』 老師說：『金雞抱著小雞飛回天河。』 僧人說：『學人不會。』 老師說：『玉兔懷著身孕進入紫微星（Ziwei，星官名，象徵帝王）。』 楊州建隆寺昭慶禪師的法嗣 荊門軍玉泉山善超禪師 問：『去掉拄杖子（禪杖），語默動靜，如何為人？』老師畫了一個圓相（象徵圓滿的符號）。 僧人說：『這仍然是葛藤（糾纏不清的思緒）。』 老師說：『明白了。』老師沉默良久，召集大眾說：『妙性圓明，超越一切名相。縱然恒河沙數諸佛展現七種辯才，也無法談論它的名字。自古以來的宗師具備五眼（肉眼、天眼、慧眼、法眼、佛眼），也無法窺視它的相貌。心如瓦礫墻壁，才能有少許相應。各位仁者，如果能夠迴光返照，照見本來的靈源，常光就會顯現，塵世的勞苦立刻止息。止息就是菩提（Bodhi，覺悟）。聖潔明凈的心，本來就周遍沙界，不是從別人那裡得到的。』敢問各位，且說從什麼地方得到？』良久，說：『年年春天的楊柳年年綠，二月的桃花二月紅。』 蘇州報恩泗州院用元禪師 禪師在慶禪師的座下，有一天，請教說：『臨濟（Linji）在黃檗（Huangbo）處，三回問佛法大意，三回被打，意旨如何？』話還沒說完，就被打了一拂子，立刻領悟了宗旨。 問：『祖佛（Zufu，指歷代祖師和佛）都無法掌控的人，和尚您如何收拾？』 老師說：『試試呈上你的伎倆看看。』僧人便大喝一聲。 老師說：『嚇死人。』 問：『不用如何若何，請…』

【English Translation】 English version A student came forward and asked the master for guidance. The master said, 'Red clouds fly towards the blue sky, the white sun circles Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology).' The monk said, 'This student does not understand.' The master said, 'Empty above the head.' The monk said, 'What does empty beneath the feet mean?' The master said, 'Be careful not to step on it.' Asked, 'Please explain the supreme vehicle (referring to the highest state of Zen Buddhism).' The master said, 'The golden rooster carries its chicks back to the Milky Way.' The monk said, 'This student does not understand.' The master said, 'The jade rabbit, pregnant, enters the Ziwei star (Ziwei, a star constellation symbolizing the emperor).' Dharma heir of Zen Master Zhaoqing of Jianlong Temple in Yangzhou Zen Master Shanchao of Yuquan Mountain in Jingmen Military Prefecture Asked, 'Having put aside the staff, how does one act for others in speech, silence, movement, and stillness?' The master drew a circle (a symbol of completeness). The monk said, 'This is still entanglement (unclear thoughts).' The master said, 'Understood.' The master remained silent for a long time, then addressed the assembly, saying, 'The wonderful nature is perfectly clear, transcending all names and forms. Even if Buddhas as numerous as the sands of the Ganges displayed seven kinds of eloquence, they could not describe its name. Throughout history, Zen masters have possessed the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), yet they cannot perceive its appearance. Only when the mind is like rubble, bricks, or a wall can there be a slight correspondence. All of you, if you can turn the light inward and reflect upon your original spiritual source, the constant light will appear before you, and the toil of the world will immediately cease. Cessation is Bodhi (Bodhi, enlightenment). The sacred, pure, and bright mind originally pervades the universe and is not obtained from others.' May I ask everyone, from where is it obtained?' After a long pause, he said, 'Year after year, the spring willows are green, and the peach blossoms of February are red.' Zen Master Yongyuan of Baoen Sizhou Temple in Suzhou The master, under Zen Master Qing, one day inquired, 'Linji (Linji), at Huangbo's (Huangbo) place, asked three times about the great meaning of the Buddha-dharma and was struck three times. What is the meaning?' Before he finished speaking, he was struck with a whisk and immediately understood the essence. Asked, 'How does the master deal with someone whom even the ancestral Buddhas (Zufu, referring to past masters and Buddhas) cannot control?' The master said, 'Try presenting your skills and let me see.' The monk then shouted. The master said, 'Frightening!' Asked, 'Without this or that, please...'

---

師直指心源。

師云。縮卻舌頭。

僧曰。一言已出。駟馬難追。

師云。兩重公案。

僧曰。恁么則都不許商量也。

師云。猶嫌少在。

問。剪斷聖凡。為什麼落在無事甲里。

師云。誰不如此。

僧曰。如何得免。

師云。把將無事甲來。

僧曰。卻無覓處。

師云。即此無覓處。

問。四眾云臻。請師說法。

師云。有眼無耳朵。六月火邊坐。

僧曰。一句截流。萬機頓息。

師云。聽事不真。喚鐘作甕。

問。朝參暮請。成得什麼邊事。

師云。祇要你歇去。

僧曰。早知燈是火。飯熟也多時。

師云。你鼻孔因甚著拄杖子穿卻。

僧曰。拗曲作直又爭得。

師云。且教出氣。

上堂云。一二三四五。火里蝍蟟吞卻虎。六七八九十。水底泥牛波上立。一日一夜雨霖霖。無孔鐵錘灑不入。灑不入。著底急。百川洶涌須彌岌。八臂那吒撞出來。稽首讚歎道難及。咦。

上堂。橫按拄杖。顧視大眾云。今日平地上吃交。

洪州黃龍山元肅禪師法嗣

袁州仰山清簡禪師

問。優缽羅花今日現。愿將花蕊接迷情。

師云。但得雪消去。自

【現代漢語翻譯】 現代漢語譯本 禪師直接指示僧人認識自心的本源。

禪師說：『收起你的舌頭。』

僧人說：『一句話說出口，就駟馬難追。』

禪師說：『這是兩重公案。』

僧人說：『這樣說來，那就不允許討論了？』

禪師說：『還嫌太少了。』

僧人問：『剪斷聖凡的分別，為什麼還是落入無事可做的境地？』

禪師說：『誰不是這樣？』

僧人說：『如何才能避免？』

禪師說：『把你的無事甲拿來。』

僧人說：『卻無處可尋。』

禪師說：『就是這個無處可尋之處。』

僧人問：『四眾弟子聚集，請禪師說法。』

禪師說：『有眼無耳朵，六月坐在火邊。』

僧人說：『一句截斷眾流，萬機都停止了。』

禪師說：『聽事情不真切，把鐘叫作甕。』

僧人問：『早晨參拜，晚上請益，能成就什麼事？』

禪師說：『只要你歇息下來。』

僧人說：『早知道燈是火，飯熟也已經很久了。』

禪師說：『你的鼻孔為什麼被拄杖穿透了？』

僧人說：『強行扭曲又有什麼用呢？』

禪師說：『暫且讓你出氣。』

禪師上堂說法：『一二三四五，火里蝍蟟（一種小蟲）吞卻虎。六七八九十，水底泥牛波上立。一日一夜雨霖霖，無孔鐵錘灑不入。灑不入，到底著急。百川洶涌須彌（山名）岌。八臂那吒（佛教護法神）撞出來，稽首讚歎道難及。咦。』

禪師上堂，橫著拄杖，看著大眾說：『今天在平地上較量一番。』

洪州黃龍山元肅禪師的法嗣

袁州仰山清簡禪師

僧人問：『優缽羅花（一種珍稀的花）今日顯現，愿將花蕊接引迷惑的情感。』

禪師說：『只要雪消融了，自然…

【English Translation】 English version The master directly pointed to the source of the mind.

The master said, 'Draw back your tongue.'

The monk said, 'A word once spoken cannot be overtaken by a team of horses.'

The master said, 'Two layers of koans.'

The monk said, 'In that case, no discussion is allowed at all?'

The master said, 'Still feel it's too little.'

A monk asked, 'Cutting off the distinction between the sacred and the mundane, why does it fall into the realm of having nothing to do?'

The master said, 'Who isn't like this?'

The monk said, 'How can one avoid it?'

The master said, 'Bring your 'nothing to do' armor.'

The monk said, 'But there's nowhere to find it.'

The master said, 'Precisely this nowhere to find it.'

A monk asked, 'The four assemblies have gathered, please, Master, expound the Dharma.'

The master said, 'Having eyes but no ears, sitting by the fire in June.'

The monk said, 'One sentence cuts off the flow, all activities cease.'

The master said, 'Hearing things not truly, calling a bell a jar.'

A monk asked, 'Morning greetings and evening requests, what kind of business do they accomplish?'

The master said, 'Just want you to stop.'

The monk said, 'Having known the lamp is fire, the rice would have been cooked long ago.'

The master said, 'Why is your nostril pierced by a staff?'

The monk said, 'What's the use of forcibly twisting the crooked into straight?'

The master said, 'Let you exhale for now.'

Ascending the hall, the master said, 'One, two, three, four, five, a centipede in the fire swallows a tiger. Six, seven, eight, nine, ten, a mud ox stands on the waves at the bottom of the water. Day and night, the rain pours down, an iron hammer without holes cannot penetrate. Cannot penetrate, extremely anxious at the bottom. Hundreds of rivers surge, Mount Sumeru (name of a mountain) is precarious. Eight-armed Nata (Buddhist protector deity) bursts out, bowing and praising, saying it is difficult to reach. Eh!'

Ascending the hall, holding the staff horizontally, the master looked at the assembly and said, 'Today, let's have a contest on level ground.'

Dharma successor of Yuan Su, Zen Master of Huanglong Mountain in Hongzhou

Qingjian, Zen Master of Yangshan Mountain in Yuanzhou

A monk asked, 'The Utpala flower (a rare flower) appears today, I wish to use the stamen to receive deluded feelings.'

The master said, 'If only the snow melts away, naturally...'

---

然春到來。

僧曰。一聞千悟。立證圓通也。

師云。心不負人。面無慚色。

問。二十年來方外客。今朝出世事如何。

師云。云從龍。風從虎。

僧曰。萬丈白雲藏不得。一輪明月耀青天。

師云。行到水窮處。坐看云起時。

問。集云峰下分明事。請師分付四藤條。

師云。趙州八十方行腳。

僧曰。得恁不知時節。

師云。行到南泉即便休。

問。風雲會合時如何。

師云。好日多同。

僧曰。若然者。不離當處常湛然。

師云。賺會了也。

上堂云。乍臨勝席。實慰靈靈。昔日聞說千端。不如一日得到。僧歸山舍。人返郡城。事有遷移。理無改易。何也。湘水直連秀水。出山還入一山。動靜去來。豈妨湛寂。群峰列岫。常露自己家風。夾道青松。直透長安大路。煙雲橫野。殿閣凌空。不移跬步之間。頓入華嚴世界。入則不無。還見善財么。遂垂下一足云。久棲上士。已自知歸。乍到禪人。立地一時構取。

上堂云。新律才分。霞光報曉。天色慾暖還冷。氣候似冬忽春。蓋鴻蒙之象初升。乃嚴凝之寒未退。時雖頃刻。已屬東君。物此為榮。共稱得歲。剛有一人不在斯限。天地無由蓋載。寒暑豈得推遷。

【現代漢語翻譯】 現代漢語譯本：

春天悄然來臨。 僧人說：『一聽聞就能領悟千般道理，立即證得圓滿通達的境界。』 師父說：『內心不愧對他人，臉上就沒有慚愧的神色。』 問：『離家二十年的雲遊僧，今天出來主持寺院事務，情況如何？』 師父說：『云隨龍而生，風隨虎而起。』 僧人說：『萬丈白雲也遮掩不住，一輪明月照耀著青天。』 師父說：『走到山窮水盡的地方，就坐下來觀看雲彩升起。』 問：『集云峰下的分明之事，請師父傳授四藤條（含義不明）。』 師父說：『趙州禪師八十歲還在四處行腳。』（趙州禪師：唐代著名禪師） 僧人說：『竟然如此不知時節。』 師父說：『走到南泉（地名，也是一位禪師）那裡就休息吧。』（南泉：指南泉普愿禪師） 問：『風雲際會的時候怎麼樣？』 師父說：『好日子總是很多共同之處。』 僧人說：『如果這樣，那麼不離開當下之處，常保湛然清凈。』 師父說：『被你領會了。』 師父上堂說法：『初次來到這殊勝的法會，實在感到欣慰。過去聽說千般道理，不如今天親自來到。僧人返回山間寺廟，人們回到郡城。事物有所遷移，道理卻沒有改變。為什麼呢？湘江（湘水）直接連線著秀水（含義不明），走出山又進入另一座山。動靜去來，豈能妨礙湛然寂靜的本性？群峰羅列，常常顯露出自己的家風。夾道的青松，直通長安（長安：古都，此處指大道）。煙雲籠罩原野，殿閣高聳入雲。不移動半步，就能進入華嚴世界（華嚴世界：佛教術語，指華嚴經所描述的宇宙）。進入華嚴世界並非一無所得，還見到善財童子（善財童子：華嚴經中的人物）了嗎？』於是垂下一隻腳說：『久居此地的修行人，已經知道歸宿。初來乍到的禪人，立刻在此地一時領悟。』 師父上堂說法：『新的節律剛剛開始，霞光報告著黎明。天氣乍暖還寒，氣候像冬天又像春天。這是鴻蒙（鴻蒙：指天地未開、混沌未分的狀態）之象初升，嚴寒尚未消退。時間雖然短暫，已經屬於東君（東君：春神）。萬物因此而繁榮，共同稱頌迎來新的一年。但有一個人不受此限制，天地無法覆蓋他，寒暑也無法推移他。』

【English Translation】 English version:

Spring arrives quietly. The monk said, 'Hearing once, one comprehends a thousand things, immediately realizing perfect and complete understanding.' The Master said, 'If the heart is not indebted to others, the face will have no shame.' Asked, 'A wandering monk for twenty years, what is it like to come out and manage the affairs of the monastery today?' The Master said, 'Clouds follow the dragon, wind follows the tiger.' The monk said, 'Ten thousand feet of white clouds cannot hide it; a bright moon shines in the blue sky.' The Master said, 'Walk to where the water ends, then sit and watch the clouds rise.' Asked, 'The clear matter beneath Jiyun Peak (Jiyun Peak: name of a mountain), please, Master, impart the four rattan vines (meaning unclear).' The Master said, 'Zen Master Zhaozhou (Zen Master Zhaozhou: a famous Zen master of the Tang Dynasty) was still traveling at eighty.' The monk said, 'So ignorant of the seasons.' The Master said, 'Stop when you reach Nanquan (Nanquan: a place name, also a Zen master).'(Nanquan: refers to Zen Master Nanquan Puyuan) Asked, 'What is it like when wind and clouds meet?' The Master said, 'Good days have much in common.' The monk said, 'If that is so, then without leaving this place, remain constantly serene.' The Master said, 'You've understood it.' The Master ascended the hall and said, 'Coming to this auspicious gathering for the first time, I am truly gratified. Hearing a thousand things in the past is not as good as arriving here today. Monks return to mountain monasteries, and people return to their cities. Things change, but the principle does not. Why? The Xiang River (Xiang River) is directly connected to the Xiu River (meaning unclear), leaving one mountain and entering another. How can movement and stillness, coming and going, hinder the serene and still nature? The rows of peaks constantly reveal their own family style. The green pines lining the road lead directly to Chang'an (Chang'an: ancient capital, here referring to the main road). Smoke and clouds cover the fields, and temples soar into the sky. Without moving a step, one immediately enters the Avatamsaka world (Avatamsaka world: a Buddhist term, referring to the universe described in the Avatamsaka Sutra). Entering it is not without gain; have you seen Sudhana (Sudhana: a figure in the Avatamsaka Sutra)?' Then he lowered one foot and said, 'Those who have lived here for a long time already know where to return. Zen practitioners who have just arrived should immediately grasp it here and now.' The Master ascended the hall and said, 'The new rhythm has just begun, and the rosy clouds announce the dawn. The weather is warm and cold, and the climate is like winter and spring. This is the initial rise of the primordial chaos (primordial chaos: refers to the state before heaven and earth were separated), and the severe cold has not yet receded. Although the time is short, it already belongs to the Lord of the East (Lord of the East: the god of spring). All things flourish because of this, and together they praise the coming of the new year. But there is one person who is not limited by this; heaven and earth cannot cover him, and cold and heat cannot move him.'

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日月莫諧照臨。陰陽卒難變易。若教此人受歲。終是不甘。時節到來。又爭諱得。且道受歲人與不受歲人兩家相見。如何作賀。良久。云。寒隨一夜去。春逐五更來。

筠州百丈山維古禪師

問。如何是佛。師垂一足。

僧曰。如何是佛向上事。師乃收足。

僧曰。真善知識。

師云。你作么生會。僧禮拜。師便打。

問。佛未出世時如何。

師云。杳無訊息。

僧曰。出世后如何。

師云。頭戴天。腳蹈地。

問。覿面相呈。猶是鈍漢。和尚如何為人。

師云。蹉過也不知。

僧曰。那裡是蹉過處。

師云。瞌睡漢。

上堂。大眾集定。拈拄杖。示眾云。多虛不如少實。卓一下。便起。

上堂云。普天匝地。綿綿密密。若是道中人。步步知端的。然雖如是。也不得詐明頭。三十年後一場懡㦬。

上堂云。祖令當行。十方坐斷。聖凡路絕。水泄不通。放一線道。有個商量。良久。云。不得相孤。

衢州石門山雅禪師法嗣

衢州璩源山善政禪院普印禪師

問。學人進步向前。愿聞師子一吼。

師云。木人夜半穿靴去。石女天明戴帽歸。

僧曰。今日得聞于未聞。

師云。雖

【現代漢語翻譯】 現代漢語譯本： 日月的光輝無法調和照耀，陰陽的變化難以突然改變。如果讓這個人承受命運的安排，最終還是不會甘心。時節到來，又怎能迴避得了呢？那麼，承受命運安排的人和不承受命運安排的人兩方相見，應該如何祝賀呢？（停頓良久）說：『寒冷隨著一夜過去，春天伴著五更到來。』 筠州百丈山維古禪師 問：什麼是佛？禪師垂下一隻腳。 僧人說：什麼是佛向上之事？禪師於是收回腳。 僧人說：真是善知識啊。 禪師說：你作何理解？僧人禮拜。禪師便打。 問：佛未出世時是什麼樣子？ 禪師說：杳無音訊。 僧人說：出世后是什麼樣子？ 禪師說：頭頂著天，腳踩著地。 問：面對面相見，仍然是遲鈍之人。和尚您如何為人指點？ 禪師說：錯過了也不知道。 僧人說：哪裡是錯過之處？ 禪師說：瞌睡漢。 上堂說法，大眾聚集完畢。禪師拿起拄杖，向大眾展示說：『多虛不如少實。』敲擊一下，便起身。 上堂說法：普天之下，匝地之間，綿密無間。如果是悟道之人，每一步都知道究竟。雖然如此，也不要裝作明白，三十年後終究是一場糊塗。 上堂說法：祖師的法令和規矩應當施行，十方都被截斷，聖人和凡人的道路斷絕，水也無法泄露。放開一線生機，可以有個商量。（停頓良久）說：『不得互相辜負。』 衢州石門山雅禪師法嗣 衢州璩源山善政禪院普印禪師 問：學人想要進步向前，希望聽到師子（獅子，比喻佛的威猛）的一吼。 禪師說：木人（木頭人，比喻沒有知覺的人）半夜穿靴子走，石女（石頭女，比喻沒有生育能力的女子）天亮戴帽子回家。 僧人說：今天聽到了前所未聞的道理。 禪師說：雖然如此。

【English Translation】 English version: The sun and moon cannot harmonize their illumination, and yin and yang are difficult to change suddenly. If this person is made to accept the fate of the year, in the end, they will not be content. When the time comes, how can one avoid it? So, when those who accept the fate of the year and those who do not meet, how should they offer congratulations? (After a long pause) He said, 'The cold goes away with the night, and spring arrives with the fifth watch.' Chan Master Weigu of Baizhang Mountain in Yunzhou Asked: What is Buddha? The master lowered one foot. The monk said: What is the matter beyond Buddha? The master then withdrew his foot. The monk said: Truly a good advisor. The master said: How do you understand it? The monk bowed. The master then struck him. Asked: What was it like before the Buddha appeared in the world? The master said: There was no news at all. The monk said: What is it like after appearing in the world? The master said: Head wearing the sky, feet treading the earth. Asked: Meeting face to face is still a dull person. How does the abbot guide people? The master said: You don't even know when you've missed it. The monk said: Where is the place of missing? The master said: Sleepyhead. Ascending the hall, the assembly gathered. The master picked up his staff, showed it to the assembly, and said, 'Better to have a little truth than much emptiness.' He tapped it once and then got up. Ascending the hall, he said: Throughout the heavens and the earth, densely and seamlessly. If one is a person of the Way, every step knows the end. Even so, do not pretend to be enlightened, for after thirty years, it will all be a muddle. Ascending the hall, he said: The ancestral decree should be carried out, cutting off the ten directions, severing the paths of saints and mortals, with no water able to leak through. Open a line of opportunity, and there can be a discussion. (After a long pause) He said, 'Do not fail each other.' Dharma successor of Chan Master Ya of Shimen Mountain in Quzhou Chan Master Puyin of Shan Zheng Chan Monastery on Quyuanshan Mountain in Quzhou Asked: The student wants to progress forward, hoping to hear the roar of a lion (similitude for the Buddha's power). The master said: A wooden man (a wooden figure, a metaphor for an insentient person) goes out wearing boots in the middle of the night, and a stone woman (a stone woman, a metaphor for a barren woman) returns home wearing a hat at dawn. The monk said: Today I have heard what I have never heard before. The master said: Even so.

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曰未聞事。聞來也是閑。

僧曰。若然者。伯牙與子期豈是閑相識。

師云。藍田射石虎。誤殺李將軍。

問。昔日須達請佛。地布黃金。分日尊官請師。有何祥瑞。

師云。香菸起處。日月齊明。

僧曰。恁么則天人群生類。皆承此恩力。

師云。口中雖道得。心裡黑漫漫。

僧曰。今日小出大遇。

師云。笑殺傍觀。

師乃云。奔流度刃。不是作家。石火電光。皆為鈍漢。撥著七穿八冗。貶向二鐵圍山。點著十字縱橫。合入無間地獄。何故。此事猶崖頹石裂相似。無提掇處。無湊泊處。良由非語默而可窮。豈計挍而能及。智惠超越鹙子。甚處思量。神通勝過目連。何妨用得。應須自家看取。莫向他人所求。

不見道。如人上山。各自努力。如人飲水。冷暖自知。然雖如是。其柰渡河三獸。根器不同。摸象眾盲。見解差別。故不免曲施方便。廣演門庭。籠古罩今。該天括地。一切生靈。無始至今。一大事緣何曾欠少。神通妙用不假修成。智慧光明本來具足。

蓋由妄興一念。喚作無明。障翳靈臺。如雲蔽日。諸法唯心所現。無法從外而來。本性皆空。妄執為實。違順不作而作。憎愛無生強生。交結虛妄業因。輪迴五道生死。諸佛慈悲廣大。為

此出現世間。巧說種種法門。令其各各開悟。

諸仁者。若也迴光返照。直下忘懷。五道停輪。如利劍斫于枯木。四生絕跡。如猛火燎于荒山。如此則唸唸當處圓成。法法現前具足。如斯言話。路佈教乘。出格道人。如何趣向。良久。云。不如緘口過殘春。

建中靖國續燈錄卷第二十一 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二十二　　　［宋磻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十四世

潭州大溈山密印禪院懷秀禪師法嗣

潭州大溈山祖瑃禪師

姓吳氏。福州候官人也。出家圓具。參大溈秀禪師。契悟祖意。道行高潔。糲食粗衣。介性不群。處眾無撓。命住鹿苑。次遷嶽麓。

問。如何是祖師西來意。

師云。何不問此中意。

僧曰。如何是此中意。

師云。處處抱孫和淚語。晚身猶值太平年。

僧曰。太平一句請師道。

師曰。風不鳴條。雨不破塊。

僧曰。畢竟事作么生。

師云。南畝耕人不識名。

僧曰。豈無姓字。

師云。鹽菜如泥。

僧曰。此是行市數。

師云。你

【現代漢語翻譯】 現代漢語譯本： 此（指佛）出現在世間，巧妙地宣說種種法門，使他們各自開悟。 諸位仁者，如果能夠迴光返照，當下忘懷一切，那麼五道輪迴就會停止，就像用利劍砍斷枯木一樣；四種生命形態（胎生、卵生、濕生、化生）也會消失，就像猛火燒遍荒山一樣。這樣，每一個念頭都當下圓滿成就，每一種法都立刻呈現，完全具備。像這樣的話語，遍佈教法，超越常規的修行人，應該如何趨向呢？（停頓良久）說：不如閉口不言，度過這殘餘的春天。 《建中靖國續燈錄》卷第二十一 《建中靖國續燈錄》卷第二十二 東京法雲禪寺住持傳法佛國禪師(臣)惟白 輯 對機門 南嶽懷讓禪師第十四世 潭州大溈山密印禪院懷秀禪師法嗣 潭州大溈山祖瑃禪師 姓吳氏，是福州候官人。出家受具足戒后，參訪大溈秀禪師，領悟了祖師的意旨。他的德行高尚純潔，吃粗糧，穿粗布衣，性格耿直，與衆不同，處在人群中也不受干擾。奉命住持鹿苑，後來遷往嶽麓。 問：如何是祖師西來意（Bodhidharma's intention in coming from the West）？ 師（祖瑃禪師）說：為什麼不問此中意（the meaning within this）？ 僧人問：如何是此中意（the meaning within this）？ 師說：處處抱著孫子含淚說話，晚年還能遇到太平之年。 僧人問：太平一句請師道（Please explain 'peace'） 師說：風不吹動樹枝，雨不損壞土塊。 僧人問：究竟是怎麼回事？ 師說：在南邊的田地裡耕作的人不為人所知。 僧人問：難道沒有姓氏名字嗎？ 師說：像鹽和蔬菜一樣普通。 僧人問：這是市場上的行情。 師說：你。

【English Translation】 English version: This (Buddha) appears in the world, skillfully expounding various Dharma gates, enabling each of them to attain enlightenment. Virtuous ones, if you can turn the light inward and reflect, immediately forgetting everything, then the cycle of the five paths will cease, like a sharp sword cutting down a withered tree; the four forms of birth (womb-born, egg-born, moisture-born, and transformation-born) will also disappear, like a raging fire burning across a barren mountain. In this way, every thought is perfectly accomplished at the very moment, and every Dharma immediately appears, fully complete. Such words are spread throughout the teachings, and how should an unconventional practitioner approach them? (Pauses for a long time) Says: It is better to keep silent and pass the remaining spring. Continued Records of the Lamp of Jianzhong Jingguo, Volume 21 Continued Records of the Lamp of Jianzhong Jingguo, Volume 22 Compiled by Wei Bai, Abbot of Fayun Chan Monastery in Tokyo, Dharma-Transmitting Buddha-Country Chan Master (Your Servant) The Gate of Responding to Opportunities The Fourteenth Generation of Nanyue Huairang Chan Master Dharma Successor of Huaixiu Chan Master of Miyin Chan Monastery on Mount Dawei in Tanzhou Chan Master Zu Chun of Mount Dawei in Tanzhou His surname was Wu, and he was a native of Houguan in Fuzhou. After leaving home and receiving full ordination, he visited Chan Master Dawei Xiu and understood the meaning of the Patriarch. His virtue was noble and pure, he ate coarse grains and wore coarse cloth, his character was upright and unconventional, and he was not disturbed when among people. He was ordered to reside at Luyuan, and later moved to Yuelu. Asked: What is the meaning of Bodhidharma's intention in coming from the West (Zushi Xilai Yi)? The Master (Chan Master Zu Chun) said: Why not ask about the meaning within this (cizhong yi)? The monk asked: What is the meaning within this (cizhong yi)? The Master said: Everywhere, holding grandchildren and speaking with tears, still encountering years of peace in old age. The monk asked: Please explain 'peace' (Taiping yiju qing shi dao). The Master said: The wind does not rustle the branches, and the rain does not break the clods of earth. The monk asked: What is the ultimate matter? The Master said: The farmer plowing in the southern fields is unknown. The monk asked: Does he not have a surname and name? The Master said: Like salt and vegetables, ordinary as mud. The monk asked: This is the market price. The Master said: You.

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也少吃。

問。如何是密印。

師云。今朝漏泄。

僧曰。意旨如何。

師云。鳳凰展翼地。裴相舍莊田。

問。如何是溈山家風。

師云。竹有上下節。松無古今青。

僧曰。未審其中人飲啖何物。

師云。饑餐相公玉粒飯。渴點神運倉前茶。

上堂云。插鍬為井。今古澄清。趙州石橋。往來皆渡。山頭水牯。純熟不犯靈苗。嶽麓野人。剛被遷移法席。不犯靈苗即且致。遷移底事作么生。良久。云。猿抱子歸青嶂后。鳥㘅花落碧巖前。

上堂云。山攢碧玉。地絕紅塵。樓閣相高。松杉郁翠。東連廬阜。西接峨嵋。耶舍．普賢共談般若。香嚴．大仰俱聽法音。聽即不無。作么生是般若。良久。云。無二無二分。無別無斷故。乃笑云。向下文長。

上堂云。道無定亂。法離見知。言句相投。都無定義。自古龍門無宿客。至今鳥道絕行蹤。欲會個中端的意。火里蝍蟟吞大蟲。咄。

上堂云。天臺華頂。迥㧞群峰。南嶽石橋。斜飛數丈。輕行重蹈度無疑。俯仰璇璣觀不足。且道箇中有強弱也無。金不博金。水不洗水。良久。云。切忌當頭。

上堂云。昔賢示徒曾無語。一曲臘月二十五。叢林幾處盡商量。不離宮商角徵羽。日中絲竹應難入

【現代漢語翻譯】 現代漢語譯本： 也少吃。

問：如何是密印？

師云：今朝漏泄。

僧曰：意旨如何？

師云：鳳凰展翼地，裴相（裴休，唐朝宰相）舍莊田。

問：如何是溈山（溈山靈佑禪師）家風？

師云：竹有上下節，松無古今青。

僧曰：未審其中人飲啖何物？

師云：饑餐相公玉粒飯，渴點神運倉前茶。

上堂云：插鍬為井，今古澄清。趙州（趙州從諗禪師）石橋，往來皆渡。山頭水牯，純熟不犯靈苗。嶽麓野人，剛被遷移法席。不犯靈苗即且致，遷移底事作么生？良久。云：猿抱子歸青嶂后，鳥㘅花落碧巖前。

上堂云：山攢碧玉，地絕紅塵。樓閣相高，松杉郁翠。東連廬阜（廬山），西接峨嵋（峨眉山）。耶舍（迦葉尊者，佛教禪宗初祖）、普賢（普賢菩薩）共談般若（智慧）。香嚴（香嚴智閑禪師）、大仰（溈山靈佑禪師）俱聽法音。聽即不無，作么生是般若？良久。云：無二無二分，無別無斷故。乃笑云：向下文長。

上堂云：道無定亂，法離見知。言句相投，都無定義。自古龍門無宿客，至今鳥道絕行蹤。欲會個中端的意，火里蝍蟟吞大蟲。咄。

上堂云：天臺華頂，迥㧞群峰。南嶽石橋，斜飛數丈。輕行重蹈度無疑，俯仰璇璣觀不足。且道箇中有強弱也無。金不博金，水不洗水。良久。云：切忌當頭。

上堂云：昔賢示徒曾無語，一曲臘月二十五。叢林幾處盡商量，不離宮商角徵羽。日中絲竹應難入。

【English Translation】 English version: Also eat less.

Question: What is the secret seal?

The Master said: It's leaked today.

The monk said: What is the meaning?

The Master said: The phoenix spreads its wings, and Prime Minister Pei (Pei Xiu, a prime minister of the Tang Dynasty) donates his estate.

Question: What is the family style of Weishan (Zen Master Lingyou of Weishan)?

The Master said: Bamboo has upper and lower joints, pine is evergreen from ancient times to the present.

The monk said: I wonder what the people there eat and drink?

The Master said: When hungry, they eat the rice of the Prime Minister; when thirsty, they drink the tea in front of the Shenyun granary.

Entering the hall, he said: Digging with a hoe makes a well, clear from ancient times to the present. The stone bridge of Zhaozhou (Zen Master Zhaozhou Congshen) is crossed by all who come and go. The water buffalo on the mountain is pure and does not harm the spiritual seedlings. The wild man of Yuelu has just been moved from his Dharma seat. Not harming the spiritual seedlings is one thing, but what about the matter of moving? After a long silence, he said: The ape carries its cub back behind the green peaks, and the bird carries flowers and drops them in front of the blue cliffs.

Entering the hall, he said: Mountains gather like green jade, the earth is free from worldly dust. Buildings and pavilions stand tall, pines and firs are lush and green. To the east, it connects to Mount Lu (Lushan), and to the west, it adjoins Mount Emei (Emeishan). Yeshe (Kashyapa, the first patriarch of Zen Buddhism) and Samantabhadra (Samantabhadra Bodhisattva) discuss Prajna (wisdom) together. Xiangyan (Zen Master Xiangyan Zhixian) and Dayang (Zen Master Lingyou of Weishan) both listen to the Dharma sound. Listening is not absent, but what is Prajna? After a long silence, he said: No duality, no division, no difference, no severance. Then he laughed and said: The text below is long.

Entering the hall, he said: The Way has no fixed order or chaos, the Dharma is apart from seeing and knowing. Words and phrases match, but there is no definition. Since ancient times, the Dragon Gate has had no overnight guests, and to this day, the Bird Path has no traces of travelers. If you want to understand the true meaning within, the centipede in the fire swallows the big worm. 'Doh!'

Entering the hall, he said: The summit of Tiantai (Mount Tiantai) stands out from the peaks. The stone bridge of Nanyue (Mount Heng) flies diagonally for several feet. Walking lightly and stepping heavily, there is no doubt about crossing; looking up and down at the celestial sphere, one cannot see enough. Tell me, is there strength or weakness in this? Gold does not gamble with gold, water does not wash water. After a long silence, he said: Be careful of what is right in front of you.

Entering the hall, he said: The former sages showed their disciples without a word, a tune on the twenty-fifth day of the twelfth month. Several places in the monastery are discussing it, but it does not depart from the five notes of the Chinese pentatonic scale. It is difficult for string and bamboo music to enter in the middle of the day.

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。月下琵琶休巧取。要識雲門一曲親。南山起云北山雨。以拂子擊繩床。

上堂云。雨下階頭濕。晴干水不流。鳥巢滄海底。魚躍石山頭。眾中大有商量。前頭兩句是平實語。後頭兩句格外談。若如是會。祇見石磊磊。不見玉落落。若見玉落落。方知道寬廓。咦。

南嶽山福嚴文演禪師

問。如何是佛。師當面一唾。

師乃云。當面一唾。切忌蹉過。幽谷猿啼。喬林鵲噪。鬧市紜紜。相頭買帽。白日同歸。不知幾個。

上堂云。日面佛。月面佛。馬師一別經年。誰辨銅頭鐵額。百丈耳聾。未為埋沒。臨濟吃棒。莫言受屈。三聖瞎驢。能始能卒。興化帳中。拋𥻦將來。不是驪龍頷下之物。上根不動干戈。自然清風𩖼𩖼。中下恰恰用心。落在無生窠窟。

上堂云。野花飄盡古城根。漸漸蟬鳴湘水渡。霏霏梅雨灑高空。匝地薰風滿庭戶。三十三兮老古錐。像轉龍蟠曾顯露。曾顯露。成點污。謹白參玄人。光陰莫虛度。

上堂云。秋聲嘹喨。暑氣未衰。群木將落。鴻雁南飛。稼穡似雲南畝盛。新月如鉤碧落垂。是何訊息。切忌針錐。

上堂云。眼裡也滿。耳里也滿。唐土不收。五天不管。前佛后佛。猶尚難措一詞。若賢若聖。安能是非長短。今朝更作死馬醫治。免便長夜不

【現代漢語翻譯】 現代漢語譯本：月下彈奏琵琶，不要耍弄取巧的手段，要認識雲門禪師那首曲子的真意。南山升起雲霧，北山便下起雨來。說完，用拂子敲擊禪床。

上堂說法時說：雨水下落，臺階潮濕；天氣晴朗，水也不再流動。鳥巢筑在滄海底部，魚兒跳躍在石山頂上。大眾之中有很多議論。前面兩句是平實的言語，後面兩句是格外的話題。如果這樣理解，只看到石頭堆積，看不到美玉墜落。如果見到美玉墜落，才知道什麼是寬廣。 咦！

南嶽山福嚴文演禪師

有人問：什麼是佛？禪師當面唾了一口。

禪師於是說：當面唾這一口，切記不要錯過。幽深的山谷里猿猴啼叫，高大的樹林里喜鵲喧鬧。熱鬧的集市人來人往，都在挑選帽子。白天一同回家，不知有多少人。

上堂說法時說：日面佛（形容佛的慈悲），月面佛（形容佛的莊嚴）。馬祖道一禪師一別多年，誰能辨別銅頭鐵額（形容人的剛強）。百丈懷海禪師耳聾，未被埋沒。臨濟義玄禪師捱打，不要說自己受了委屈。三聖慧然禪師是瞎驢，能始能終。興化存獎禪師帳中，拋擲出來，不是驪龍（傳說中的黑龍）頷下的寶珠。上根之人不動干戈，自然清風習習。中下之人恰恰用心，落在無生的窠臼。

上堂說法時說：野花飄落殆盡，在古城墻根。漸漸地蟬鳴，在湘水渡口。紛紛揚揚的梅雨，灑向高空。四面八方的薰風，吹滿庭院。三十三歲的老古錐（比喻有智慧的人），像轉龍蟠（比喻氣勢雄偉）曾經顯露。曾經顯露，成為污點。謹告各位參禪的人，光陰不要虛度。

上堂說法時說：秋天的聲音清脆響亮，暑氣還沒有消退。樹木將要落葉，鴻雁向南飛去。莊稼好像雲南的田地一樣茂盛，新月如鉤懸掛在碧藍的天空。這是什麼訊息？切記不要像針錐一樣狹隘。

上堂說法時說：眼裡也滿，耳里也滿。唐朝不收留，西天（指印度）也不管。前佛后佛，尚且難以措辭。若賢若聖，怎能說人是非長短。今天更要當做死馬醫治，免得長夜不醒。

【English Translation】 English version: Playing the pipa under the moon, do not resort to巧取(qiǎo qǔ, cunning tricks). You must recognize the true meaning of Yunmen's (雲門, a Chan master) melody. Clouds rise from the Southern Mountain, and rain falls on the Northern Mountain. He then struck the meditation bed with his whisk.

Entering the hall, he said: When rain falls, the steps are wet; when the weather is clear, the water does not flow. Bird nests are built at the bottom of the Canghai (滄海, the vast sea), and fish leap on the top of the stone mountain. There is much discussion among the assembly. The first two sentences are plain words, and the last two sentences are extraordinary topics. If you understand it this way, you only see the piles of stones and do not see the falling jade. If you see the falling jade, you will know what is vast. Eh!

Chan Master Wenyen of Fuyan (福嚴) Monastery on Nanyue (南嶽) Mountain

Someone asked: What is Buddha? The master spat in his face.

The master then said: Don't miss this spit in the face. Monkeys cry in the secluded valley, and magpies chatter in the tall forest. The bustling market is full of people buying hats. Returning home together in the daytime, who knows how many there are?

Entering the hall, he said: Sun-faced Buddha (日面佛, representing compassion), Moon-faced Buddha (月面佛, representing solemnity). Since parting with Master Mazu Daoyi (馬祖道一, a famous Chan master) many years ago, who can distinguish the copper head and iron forehead (銅頭鐵額, describing someone strong-willed)? Baizhang Huaihai (百丈懷海, a Chan master) was deaf, but he was not buried. Linji Yixuan (臨濟義玄, a Chan master) was beaten, but don't say you were wronged. Sansheng Huiran (三聖慧然, a Chan master) is a blind donkey, able to start and finish. Xinghua Cunjiang (興化存獎, a Chan master) threw it out from his tent; it is not the pearl under the chin of the驪龍(lí lóng, a mythical black dragon). Those with superior roots do not move a single weapon, and naturally, a gentle breeze blows. Those with middle and lower roots are precisely using their minds, falling into the nest of non-birth.

Entering the hall, he said: Wildflowers have fallen, at the roots of the ancient city wall. Gradually, cicadas chirp at the Xiangshui (湘水, a river in Hunan) ferry. The drizzling plum rain sprinkles the high sky. The gentle south wind fills the courtyard. The thirty-three-year-old old gu錐(gū zhuī, awl, metaphor for a wise person), the elephant turning and dragon coiling (象轉龍蟠, describing a majestic momentum) have once been revealed. Once revealed, it becomes a stain. I respectfully tell all those who practice Chan, do not waste your time.

Entering the hall, he said: The sound of autumn is clear and loud, and the heat has not yet subsided. The trees are about to shed their leaves, and the wild geese fly south. The crops seem as lush as the fields of Yunnan, and the new moon hangs like a hook in the blue sky. What is this news? Remember not to be as narrow as a needle.

Entering the hall, he said: The eyes are full, and the ears are full. Tang (唐, referring to China) does not accept it, and the Western Heaven (五天, referring to India) does not care. The Buddhas before and after still find it difficult to say a word. How can the wise and the saints say right and wrong. Today, we will treat it as a dead horse, so as not to be unconscious for a long night.

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安。看看。北斗西移。南斗東轉。

上堂云。百花落盡春光老。六合薰風來浩浩。誰謂南能去不還。寶林枝幹未枯槁。咄。

南嶽西林院常賢禪師

問。大眾臨筵。愿聞舉唱。

師云。滿川月色和云白。

僧云。學人未曉。

師云。遙望瀟湘一派清。

問。如何是利物心。

師云。因事長智。

僧曰。也好訊息。

師云。錯。

師乃云。瀟湘江水明如鏡。數座寒星徹底清。敢問曹溪溪上客。等閑無事出蓬瀛。還有出蓬瀛底客么。良久。云。三入岳陽人不識。高吟飛過洞庭湖。

南嶽后洞方廣寺有達禪師

問。學人上來。便請相見。

師云。袖裡金錘腦後看。

僧曰。破一作三又作么生。

師云。惜取眉毛。僧便喝。

師云。放過即不可。

僧曰。瞎。師便打。

上堂。拈拄杖云。諸禪德。展無礙手。和云折取。帶雪將來。對眾拈出。瞻之不足。玩之有餘。遂畫一畫。云。早晚散為霖。草木滋天下。

上堂云。離四句。絕百非。便恁么。息狂機。不恁么。轉狐疑。離此憑何旨。趙州東院西。還委悉么。頭戴天。腳踏地。動用之中論不二。一字妙門著眼看。鎮州蘿蔔知滋味。咄。

【現代漢語翻譯】 現代漢語譯本： 安。看看。北斗星向西移動了，南斗星向東轉移了。

禪師上堂說法時說：『各種花都凋謝了，春天也老去了。整個宇宙都充滿了浩大的薰風。誰說慧能（南能，指六祖慧能）一去不回呢？寶林寺的樹枝樹幹還沒有枯萎。』 咄！

南嶽西林院常賢禪師

僧人問：『大眾聚集在這裡，希望聽您開示。』 禪師說：『滿川的月色與白雲相互輝映。』 僧人說：『學僧不明白。』 禪師說：『遙望瀟湘，一片清澈。』

僧人問：『什麼是利益眾生的心？』 禪師說：『在各種事情中增長智慧。』 僧人說：『真是好訊息。』 禪師說：『錯了。』

禪師於是說：『瀟湘江水明亮如鏡，幾顆寒星徹底清澈。敢問曹溪（曹溪，指六祖慧能弘法的曹溪寶林寺）的溪上客，悠閑無事地從蓬萊仙境出來。』還有從蓬萊仙境出來的客人嗎？良久，禪師說：『三次進入岳陽城，卻沒有人認識他，高聲吟唱著飛過洞庭湖。』

南嶽后洞方廣寺有達禪師

僧人問：『學僧上來，就請您相見。』 禪師說：『袖子里藏著金錘，在你的腦後看著。』 僧人說：『破一作三（破一作三，佛教用語，指將一個概念或事物分解為三個方面），又該如何理解？』 禪師說：『珍惜你的眉毛。』僧人便大喝一聲。 禪師說：『放過就不可挽回了。』 僧人說：『瞎！』禪師便打了他。

禪師上堂，拿起拄杖說：『各位禪德，伸出無礙的手，和云一起折取，帶著雪一起拿來。』在眾人面前舉起拄杖，說：『看也看不夠，玩賞還有餘。』於是畫了一道，說：『早晚會散為甘霖，滋養天下草木。』

禪師上堂說：『離開四句（離四句，佛教用語，指否定一切四句分別），斷絕一切百非（百非，佛教用語，指一切錯誤的見解）。』這樣，就能止息狂妄的念頭。不這樣，就會增加疑惑。離開這些，憑藉什麼宗旨呢？趙州（趙州，指趙州從諗禪師）東院和西院。還明白嗎？頭頂著天，腳踏著地，在一切活動中討論不二法門。』一字妙門，要仔細看。鎮州（鎮州，古代地名）的蘿蔔，自己知道滋味。』 咄！

【English Translation】 English version: Look. The Big Dipper shifts to the west. The Southern Dipper turns to the east.

The master, ascending the hall, said: 'All flowers have fallen, and the spring is old. The universe is filled with the vast southeast wind. Who says that Huineng (Neng, referring to the Sixth Patriarch Huineng) has gone and will not return? The branches and trunk of Baolin Monastery have not yet withered.' Doh!

Chan Master Changxian of Xilin Monastery, Nanyue

A monk asked: 'The assembly has gathered here; we wish to hear your teaching.' The master said: 'The moonlight over the river blends with the white clouds.' The monk said: 'This student does not understand.' The master said: 'Gazing afar at the Xiang River, a stretch of clarity.'

A monk asked: 'What is the mind of benefiting beings?' The master said: 'Increase wisdom through events.' The monk said: 'That's good news.' The master said: 'Wrong.'

The master then said: 'The Xiang River is as clear as a mirror, several cold stars are thoroughly clear. May I ask the guest on the Cao Stream (Cao Stream, referring to Caoxi Baolin Temple where the Sixth Patriarch Huineng propagated the Dharma), leisurely emerging from Penglai (Penglai, a mythical island paradise)?' Are there any guests emerging from Penglai? After a long pause, the master said: 'Entering Yueyang three times, no one recognizes him, chanting loudly as he flies over Dongting Lake.'

Chan Master Youda of Fangguang Monastery, Houdong, Nanyue

A monk asked: 'This student has come up; please meet me directly.' The master said: 'A golden hammer hidden in the sleeve, watching behind your head.' The monk said: 'What about breaking one into three (breaking one into three, a Buddhist term referring to breaking down a concept or thing into three aspects)?' The master said: 'Cherish your eyebrows.' The monk then shouted. The master said: 'Once let go, it cannot be recovered.' The monk said: 'Blind!' The master then struck him.

Ascending the hall, the master held up his staff and said: 'All you Chan practitioners, extend your unobstructed hands, break off a branch with the clouds, and bring it here with the snow.' He raised the staff before the assembly, saying: 'Looking at it is not enough, playing with it is more than enough.' Then he drew a line and said: 'Sooner or later, it will scatter as sweet rain, nourishing all the plants and trees under heaven.'

Ascending the hall, the master said: 'Leaving the four phrases (four phrases, a Buddhist term referring to negating all four types of discrimination), severing all the hundred negations (hundred negations, a Buddhist term referring to all wrong views).' In this way, you can stop wild thoughts. If not, you will increase doubts. Apart from these, what principle do you rely on? The east courtyard and west courtyard of Zhaozhou (Zhaozhou, referring to Zen Master Zhaozhou Congshen). Do you understand? With your head on the sky and your feet on the ground, discuss the non-dual dharma in all activities.' The wonderful gate of the single word, look at it carefully. The turnip of Zhenzhou (Zhenzhou, an ancient place name), knows its own flavor.' Doh!

---

南嶽南臺允恭禪師

問。如何是佛。

師云。眼睛突出。

問。祖意教意。是同是別。

師云。阿難合掌。迦葉擎拳。

師乃云。稀逢難遇。正在此時。何謂釋迦已滅。彌勒未生。拈拂子云。正當今日。佛法盡在遮個拂子上。放行把住。一切臨時。放行也。風行草偃。瓦礫生光。拾得．寒山點頭拊掌。把住也。水泄不通。精金失色。德山．臨濟飲氣吞聲。當恁么時。放行即是。把住即是。良久。云。后五日看。

袁州仰山偉禪師法嗣

襄州谷隱山靜顯禪師

問。覿面相呈事若何。

師云。清風來不盡。

僧曰。通上徹下。絲毫不納也。

師云。明月照無私。

問。文彩既彰。愿聞舉唱。

師云。巡海夜叉頭戴角。

僧曰。龍吟霧起。虎嘯風生。

師云。天外那吒獨把梢。

僧曰。祇園五葉花開處。不待東君別是春。

師云。重疊關山路。

問。一鏃破三關即不問。道人相見時如何。

師云。賊身已露。

師乃云。三日一風。五日一雨。時清道泰。歌謠滿路。釋迦掩室謾商量。凈名杜口休更舉。要知極則本根源。識取南莊李鬍子。敢問諸人。只如李鬍子有甚長處。會么。今年必定有來年

【現代漢語翻譯】 現代漢語譯本 南嶽南臺允恭禪師

問：什麼是佛？

師父說：眼睛突出。

問：祖師的意旨和佛教的教義，是相同還是不同？

師父說：阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）合掌，迦葉（Kāśyapa，摩訶迦葉，佛陀的十大弟子之一，以頭陀行著稱）擎拳。

師父於是說：稀有難逢，正是在這個時候。為什麼說釋迦（Śākyamuni，釋迦牟尼佛）已經滅度，彌勒（Maitreya，彌勒菩薩，未來佛）尚未降生？拿起拂塵說：正當今日，佛法全部在這拂塵上。放開也行，把握也行，一切都看當時的情況。放開時，風行草偃，瓦礫生光，拾得（Shide，唐代著名詩僧）和寒山（Hanshan，唐代著名詩僧）點頭拍掌。把握時，水泄不通，精金失色，德山（Deshan，唐代禪宗大師）和臨濟（Linji，唐代禪宗大師）飲氣吞聲。當這個時候，放開也可以，把握也可以。良久，說：五天後再看。

袁州仰山偉禪師的法嗣

襄州谷隱山靜顯禪師

問：當面相見，事情會怎麼樣？

師父說：清風吹來沒有窮盡。

僧人說：通上徹下，一絲一毫也不容納。

師父說：明月普照沒有偏私。

問：文采已經彰顯，希望聽您開示。

師父說：巡海夜叉（Yakṣa，佛教中的一種守護神）頭戴角。

僧人說：龍吟霧起，虎嘯風生。

師父說：天外哪吒（Nata，佛教護法神）獨自把梢。

僧人說：祇園（Jetavana，祇樹給孤獨園，佛陀在世時常住的精舍）五葉花開處，不用等待東君（春神）也是春天。

師父說：重疊關山路。

問：一箭射穿三關暫且不問，得道之人相見時會怎麼樣？

師父說：賊身已經暴露。

師父於是說：三天刮一次風，五天下一次雨，時世清明，天下太平，歌謠傳遍道路。釋迦（Śākyamuni，釋迦牟尼佛）閉門不出，徒勞地商量，凈名（Vimalakirti，維摩詰，在家菩薩的典範）閉口不言，不要再提了。想要知道最究竟的本源，就去認識南莊的李鬍子。請問各位，這個李鬍子有什麼長處？明白嗎？今年必定會有明年。

【English Translation】 English version Zen Master Yun Gong of Nantai, Nanyue

Question: What is Buddha?

The Master said: 'Eyes protruding.'

Question: Are the meaning of the Patriarch and the meaning of the Teachings the same or different?

The Master said: 'Ānanda (one of the ten major disciples of the Buddha, known for his strong memory) joins his palms, Kāśyapa (Mahākāśyapa, one of the ten major disciples of the Buddha, known for his ascetic practices) raises his fist.'

The Master then said: 'Rarely encountered, difficult to meet, it is precisely at this moment. Why say that Śākyamuni (the historical Buddha) has already passed away, and Maitreya (the future Buddha) has not yet been born? Taking up the whisk, he said: 'Right at this very day, the Buddha-dharma is entirely on this whisk. Letting go is fine, grasping is fine, everything depends on the situation at the time. When letting go, the wind blows and the grass bends, tiles and pebbles emit light, Shide (a famous Tang Dynasty poet-monk) and Hanshan (a famous Tang Dynasty poet-monk) nod and clap their hands. When grasping, water cannot leak through, pure gold loses its color, Deshan (a Tang Dynasty Zen master) and Linji (a Tang Dynasty Zen master) hold their breath and swallow their voices. At such a time, letting go is it, grasping is it. After a long pause, he said: 'Look again in five days.'

Successor of Zen Master Wei of Yangshan, Yuanzhou

Zen Master Jingxian of Guyin Mountain, Xiangzhou

Question: If things are presented face to face, what will happen?

The Master said: 'The clear breeze comes without end.'

The monk said: 'Penetrating above and below, not admitting a single thread.'

The Master said: 'The bright moon shines impartially.'

Question: Since the literary brilliance is already manifest, I wish to hear your instruction.

The Master said: 'The sea-patrolling Yakṣa (a type of guardian deity in Buddhism) wears horns on his head.'

The monk said: 'When the dragon roars, mist arises; when the tiger howls, wind is born.'

The Master said: 'Nata (a protective deity in Buddhism) outside the heavens holds the rudder alone.'

The monk said: 'Where the five-petaled flower blooms in Jetavana (a monastery where the Buddha often stayed), it is spring without waiting for the Lord of the East (the god of spring).'

The Master said: 'Overlapping mountain passes.'

Question: I won't ask about piercing through three barriers with one arrow; what happens when enlightened people meet?

The Master said: 'The thief's body is already exposed.'

The Master then said: 'A wind every three days, a rain every five days, the times are peaceful, the world is prosperous, songs fill the roads. Śākyamuni (the historical Buddha) closes his room and discusses in vain, Vimalakirti (an exemplary lay bodhisattva) shuts his mouth and stops mentioning it. If you want to know the ultimate source, recognize Li Hu of Nanzhuang. May I ask everyone, what are the strengths of this Li Hu? Do you understand? This year will surely have next year.'

---

。不如剩種來年粟。

上堂云。晷運推移。日長一線。且道佛法長多少。自云。九九八十一。諸人還會么。若無人會。山僧為你重說偈言。九九八十一。日南長至日。晷運既推移。大家相委悉。非為世諦流佈。且要膺時納祜。參。

上堂云。今朝正月五。大眾明看取。火上更加爇。苦中更加苦。堪笑谷隱太無端。空谷巖前說寐語。咄。

上堂云。語默視瞬皆說。見聞覺知盡聽。香積世界。餐香飯悟無生。極樂國中。聽風柯悟般若。遂拈拄杖云。若將耳聽終難曉。眼處聞聲方得知。卓一下。

潭州龍王山善隨禪師

問。如何是龍王境。

師云。水晶宮殿。

僧曰。如何是龍王如意寶珠。

師云。頂上髻中。僧禮拜。

師云。莫道不如意。

上堂云。人人皆拜歲。山僧不賀年。山僧不賀年。諸人皆肯然。良久。云。若是依時及節。也少他元正啟祚。萬物咸新不得。

上堂云。奇哉皮鼓響。大眾盡來參。既善知時節。龍王不再三。

筠州黃檗山祇園永泰禪師

問。如何是祖師西來意。

師云。鐵鑄就。僧擬議。

師云。會么。僧禮拜。

師云。何不早如此。

師乃云。祖師妙訣。不妨徑截。非風幡動。多少漏泄

【現代漢語翻譯】 現代漢語譯本 不如留著種子來年再種莊稼。

（禪師）上堂說法時說：『時間流逝，白天漸漸變長。那麼佛法增長了多少呢？』（禪師）自問自答：『九九八十一。』各位會意了嗎？如果沒人會意，我就為你們再說一遍偈語：『九九八十一，日南長至日（冬至）。時間既然在推移，大家都應該明白。』這並非爲了世俗的流傳，而是爲了順應時節，接受福佑。參！

（禪師）上堂說法時說：『今天正月（農曆一月）初五，大家仔細看清楚。火上再添柴，苦中更加苦。』真可笑谷隱（地名）的（人）太無端，在空谷巖前說夢話。咄！

（禪師）上堂說法時說：『說話、沉默、看、眨眼都是說法，見、聞、覺、知都在聽法。』香積世界（Vimalakirti's world，維摩詰的佛國凈土）里，吃香飯而悟無生（不生不滅的真理）。極樂國（Sukhavati，阿彌陀佛的凈土）中，聽風吹樹葉的聲音而悟般若（prajna，智慧）。』於是拿起拄杖說：『如果用耳朵聽，終究難以明白，只有在眼睛裡聽到聲音，才能真正領悟。』（禪師）用拄杖敲了一下。

潭州龍王山善隨禪師

（有僧人）問：『什麼是龍王境？』

（禪師）答：『水晶宮殿。』

僧人問：『什麼是龍王如意寶珠？』

（禪師）答：『在頭頂的髮髻中。』僧人禮拜。

（禪師）說：『不要說不如意。』

（禪師）上堂說法時說：『人人都拜年，我（山僧）不祝賀新年。』我（山僧）不祝賀新年，大家都認可。』停頓片刻，（禪師）說：『如果按照時令節氣，也少不了元正啟祚（新年開始），萬物都更新。』

（禪師）上堂說法時說：『奇妙啊，皮鼓響起來，大家都來參禪。既然善於知道時節，龍王（比喻佛法）就不會再說三遍。』

筠州黃檗山祇園永泰禪師

（有僧人）問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西天來到東土的真意）？』

（禪師）答：『鐵鑄成的。』僧人猶豫不決。

（禪師）問：『會意了嗎？』僧人禮拜。

（禪師）說：『為什麼不早這樣呢？』

（禪師）於是說：『祖師的妙訣，不妨直截了當。不是風動，也不是幡動，多少（人）泄露了天機。』

【English Translation】 English version It is better to save the seeds for planting millet next year.

(The Chan master) ascended the hall and said: 'Time moves on, and the days grow longer by a thread. Then how much has the Buddha-dharma grown?' (The Chan master) asked and answered himself: 'Nine times nine is eighty-one.' Do you all understand? If no one understands, I will repeat the verse for you: 'Nine times nine is eighty-one, the day of the winter solstice grows longer. Since time is moving on, everyone should understand.' This is not for the sake of worldly dissemination, but to follow the seasons and receive blessings. Participate!

(The Chan master) ascended the hall and said: 'Today is the fifth day of the first month (of the lunar calendar), everyone should look carefully. Adding fuel to the fire, suffering is added to suffering.' It is laughable that the (people) of Gu Yin (place name) are so unreasonable, speaking nonsense in front of the empty valley rock. Tut!

(The Chan master) ascended the hall and said: 'Speaking, silence, seeing, and blinking are all speaking the Dharma, seeing, hearing, feeling, and knowing are all listening to the Dharma.' In Vimalakirti's world (Xiangji World, Vimalakirti's Buddha land), eating fragrant rice awakens to non-birth (the truth of non-birth and non-death). In the Land of Ultimate Bliss (Sukhavati, Amitabha's Pure Land), listening to the sound of the wind blowing through the trees awakens to prajna (wisdom).' Then he picked up his staff and said: 'If you listen with your ears, you will never understand, only by hearing the sound in your eyes can you truly comprehend.' (The Chan master) struck once with his staff.

Chan Master Shansui of Dragon King Mountain in Tanzhou

(A monk) asked: 'What is the Dragon King's realm?'

(The Chan master) answered: 'Crystal palace.'

The monk asked: 'What is the Dragon King's wish-fulfilling jewel?'

(The Chan master) answered: 'In the bun on the top of the head.' The monk bowed.

(The Chan master) said: 'Don't say it's not wish-fulfilling.'

(The Chan master) ascended the hall and said: 'Everyone celebrates the New Year, I (the mountain monk) do not congratulate the New Year.' I (the mountain monk) do not congratulate the New Year, everyone agrees.' After a moment of silence, (the Chan master) said: 'If it is according to the seasons, it is also indispensable for the New Year to begin, and all things are renewed.'

(The Chan master) ascended the hall and said: 'Wonderful, the leather drum sounds, everyone comes to participate in Chan. Since you are good at knowing the seasons, the Dragon King (metaphor for the Buddha-dharma) will not say it a third time.'

Chan Master Yongtai of Qiyuan on Huangbo Mountain in Yunzhou

(A monk) asked: 'What is Bodhidharma's intention in coming from the West (Zushi Xilai Yi, the true meaning of Bodhidharma's coming from the West)?'

(The Chan master) answered: 'Cast in iron.' The monk hesitated.

(The Chan master) asked: 'Do you understand?' The monk bowed.

(The Chan master) said: 'Why not do this sooner?'

(The Chan master) then said: 'The wonderful secret of the Patriarch, it is better to be straightforward. It is not the wind that moves, nor the pennant that moves, how many (people) have revealed the secret of heaven.'

---

。且道甚麼處漏泄。乃云。莫是仁者心動么。且不要錯會。

廬山慧日明禪師

上堂云。不用求真。唯須息見。三祖大師雖然迴避金鉤。殊不知已吞紅線。慧日又且不然。不用求真。倒騎牛兮入佛殿。牧笛一聲天地寬。稽首瞿曇。真個黃面。

洪州泐潭山洪英禪師法嗣

南嶽法輪院齊添禪師

問。學人上來。乞師指示。

師云。適來聞鼓聲么。

僧曰。聞。

師云。還我話頭來。僧禮拜。

師笑云。令人疑著。

上堂。喝一喝。云。師子哮吼。又喝一喝云。像王顰呻。又喝一喝云。狂狗趁塊。又喝一喝。云。鰕跳不出鬥。乃云。此四喝。有一喝堪與祖佛為師。明眼衲僧試請揀看。若揀不出。大似日中迷路。

上堂。良久。云。性靜情逸。乃喝一喝云。心動神疲。遂顧左右云。守真志滿。拈拄杖云。逐物意移。驀召大眾云。見怪不怪。其怪自壞。

潭州大溈山齊恂禪師

問。玉兔不懷胎。犢牛為什麼卻生兒。

師云。著槽廠去。

僧曰。牧牛坡下。

師云。莫教落草。

僧曰。步步蹈著。

師云。草里漢。

師乃云。頭角未生時薦得。早犯山僧苗稼了也。更待擎頭戴角。異類中來。生兒養犢。

【現代漢語翻譯】 現代漢語譯本： 且說在什麼地方泄露了訊息？說是：『莫非是仁者的心動了嗎？』但不要錯誤理解。

廬山慧日明禪師

上堂說法時說：『不用向外尋求真理，只需要停止主觀臆見。』三祖大師雖然迴避了金鉤（比喻誘惑），卻不知道已經吞下了紅線（比喻更深的束縛）。慧日我卻不是這樣，不用向外尋求真理，倒騎著牛進入佛殿，牧笛一聲，天地都變得寬廣。向瞿曇（釋迦牟尼佛的尊稱）稽首，真是個黃面（指佛像）。』

洪州泐潭山洪英禪師法嗣

南嶽法輪院齊添禪師

問：『學人前來，乞求禪師指示。』

禪師說：『剛才聽到鼓聲了嗎？』

僧人說：『聽到了。』

禪師說：『把話頭還給我。』僧人禮拜。

禪師笑著說：『真令人疑惑。』

上堂說法，大喝一聲，說：『這是獅子吼。』又大喝一聲，說：『這是象王呻吟。』又大喝一聲，說：『這是狂狗追逐土塊。』又大喝一聲，說：『這是小蝦跳不出鬥。』於是說：『這四喝，有一喝可以作為祖師和佛的老師。明眼的僧人請嘗試辨別看看。如果辨別不出來，就像在太陽底下迷路一樣。』

上堂說法，沉默良久，說：『性情平靜，心境安逸。』於是大喝一聲，說：『心動神疲。』於是環顧左右說：『堅守真性，志得意滿。』拿起拄杖說：『追逐外物，心意轉移。』突然呼喚大眾說：『見到怪異現象不要驚怪，怪異現象自然消失。』

潭州大溈山齊恂禪師

問：『玉兔不懷孕，為什麼母牛卻能生小牛？』

禪師說：『到飼料槽去。』

僧人說：『在牧牛的山坡下。』

禪師說：『不要讓它掉到草里。』

僧人說：『步步都踩著。』

禪師說：『草莽之徒。』

禪師於是說：『在頭角還未長出時就認識到了，早就侵犯了山僧的莊稼了。還要等到長出頭角，以異類的身份出現，生兒養小牛嗎？』

【English Translation】 English version: Furthermore, where was the leak? It is said: 'Could it be that the benevolent one's mind is moved?' But do not misunderstand.

Chan Master Huiri Ming of Mount Lu

In an assembly, he said: 'There is no need to seek truth; one only needs to cease views. Although Great Master Sengcan avoided the golden hook (a metaphor for temptation), he unknowingly swallowed the red thread (a metaphor for deeper bondage). Huiri is not like that. There is no need to seek truth; riding the ox backwards, I enter the Buddha hall. With a shepherd's flute, heaven and earth are vast. I bow to Gautama (an honorific title for Shakyamuni Buddha), truly a yellow face (referring to the Buddha image).'

Successor of Chan Master Hongying of Letan Mountain, Hongzhou

Chan Master Qitian of Falun Monastery, Nanyue

Asked: 'A student has come seeking the master's instruction.'

The master said: 'Did you hear the sound of the drum just now?'

The monk said: 'I did.'

The master said: 'Return the topic to me.' The monk bowed.

The master laughed and said: 'How perplexing!'

In an assembly, he shouted once, saying: 'This is the lion's roar.' He shouted again, saying: 'This is the elephant king's groan.' He shouted again, saying: 'This is a mad dog chasing a clod.' He shouted again, saying: 'This is a shrimp unable to jump out of the dipper.' Then he said: 'Among these four shouts, there is one that can be a teacher for the patriarchs and Buddhas. Clear-eyed monks, please try to discern it. If you cannot discern it, it is like being lost in the middle of the day.'

In an assembly, he was silent for a long time, saying: 'When nature is still, emotions are at ease.' Then he shouted once, saying: 'When the mind moves, the spirit is weary.' Then he looked around and said: 'Guarding truth, the will is fulfilled.' Picking up his staff, he said: 'Pursuing objects, the mind shifts.' Suddenly calling out to the assembly, he said: 'Seeing strange phenomena, do not be alarmed; the strangeness will disappear by itself.'

Chan Master Qixun of Dawei Mountain, Tanzhou

Asked: 'The jade rabbit does not conceive, so why does the calf give birth to a child?'

The master said: 'Go to the feeding trough.'

The monk said: 'Below the herding slope.'

The master said: 'Do not let it fall into the grass.'

The monk said: 'Step by step, I tread on it.'

The master said: 'A rustic fellow.'

The master then said: 'Recognizing it before the horns have grown, you have already trespassed on this mountain monk's crops. Must you wait until the horns have grown, appearing as a different species, giving birth to children and raising calves?'

---

其何以堪。不見仰山云。一回入草去。一回把鼻牽。然雖如是。不免犯人苗稼。且道如何得不犯。良久。云。鐵牛不吃欄邊草。直上須彌頂上眠。

上堂云。青山疊疊水茫茫。猿愛巖邊果熟香。更有一般堪羨處。誰知別有好思量。

袁州仰山友恩禪師

上堂。以柱杖擊禪床一下。云。佛令祖令。瓦解冰消。半字滿字。千山萬水。衲僧門下。草偃風行。然雖如是。官不容針。私通車馬。有一則奇特因緣舉似大眾。良久。云。達磨九年空面壁。西歸羞見洛陽人。

上堂云。煙雲開處。日月齊明。影落千江。光含萬象。頭頭顯煥。無非自己家風。物物全影。儘是祖師活計。於斯明得。則點頭嚥唾。於斯未明。且擺臂搖頭。恁么說話。大似傍若無人。若有一個出來。咳嗽一聲。山僧退身三步。

南嶽方廣懷紀禪師

問。如何是道。

師云。有時登陌嶺。南北兩頭垂。

僧曰。如何是道中人。

師云。八十老翁策杖行。

僧曰。未審向上更有事也無。

師云。面南看北斗。月里有麒麟。

泉州永春慧明院云禪師

問。般若海中如何為人。

師云。云開銀漢回。

僧曰。畢竟又如何。

師云。榛頭見血。

問。毗婆尸

【現代漢語翻譯】 現代漢語譯本： 這又如何能夠承受呢？不見仰山禪師曾說：『一會兒沒入草叢中，一會兒又被人牽著鼻子走。』雖然如此，還是免不了冒犯別人的莊稼。那麼，怎樣才能不冒犯呢？』良久，禪師說：『鐵牛不吃欄邊草，逕直登上須彌山頂上睡覺。』（須彌：佛教宇宙觀中的聖山）

上堂說法時說：『青山重重疊疊，江水浩渺茫茫，猿猴喜愛巖邊成熟的果實散發的香氣。更有一般令人羨慕的地方，誰知道其中另有好思量。』

袁州仰山友恩禪師

上堂說法。用拄杖敲擊禪床一下，說：『佛的法令和祖師的法令和教誨，像瓦片破碎，冰塊消融一樣。無論是半個字還是滿個字，都遍佈千山萬水。衲僧（指僧人）門下，草隨風倒。』雖然如此，官府不容針，私下卻能通行車馬。我將一個奇特的因緣告訴大家。』良久，禪師說：『達摩（Bodhidharma，禪宗始祖）九年空對著墻壁，西歸時羞於見洛陽人。』

上堂說法時說：『煙雲消散的地方，太陽和月亮一同明亮。影子倒映在千條江河中，光芒包含著萬千景象。處處都顯現，無非是自己家的風範。件件都完整倒影，全是祖師的活計。』如果能明白這個道理，那麼點頭和嚥唾都是自然的。如果還不明白，就擺臂搖頭吧。這樣說話，好像旁邊沒有人一樣。如果有一個人出來，咳嗽一聲，山僧我就退後三步。

南嶽方廣懷紀禪師

有人問：『什麼是道？』

禪師說：『有時登上陌嶺，南北兩頭都垂下來。』

僧人問：『什麼是道中人？』

禪師說：『八十歲的老翁拄著枴杖行走。』

僧人問：『不知道向上還有更高的境界嗎？』

禪師說：『面向南方看北斗星，月亮里有麒麟。』

泉州永春慧明院云禪師

有人問：『在般若（Prajna，智慧）海中如何為人？』

禪師說：『云開銀河轉。』

僧人問：『究竟又是如何呢？』

禪師說：『榛樹頭見血。』

有人問：『毗婆尸（Vipasyin，過去七佛之一）

【English Translation】 English version: How can this be endured? Didn't Yangshan (Mount Yang, a Zen Buddhist site) say: 'One moment disappearing into the grass, the next being led by the nose.' Even so, one cannot avoid harming people's crops. So, how can one avoid harming them?' After a long pause, he said: 'The iron ox does not eat the grass by the fence, but goes straight to the summit of Mount Sumeru (the central world-mountain in Buddhist cosmology) to sleep.'

Ascending the hall, he said: 'Green mountains piled upon green mountains, vast and boundless waters, monkeys love the fragrance of ripe fruit by the rocks. There is something even more enviable, who knows there are other good considerations.'

Zen Master Youen of Yangshan in Yuanzhou

Ascending the hall, he struck the Zen platform once with his staff, saying: 'The Buddha's decree and the Patriarch's decree, like tiles shattering and ice melting. Whether half a word or a full word, they are all over thousands of mountains and rivers. Under the monks' gate, the grass bends with the wind.' Even so, the government does not allow a needle, but private traffic allows carriages and horses. I will tell everyone a peculiar karmic connection.' After a long pause, he said: 'Bodhidharma (the first patriarch of Zen Buddhism) faced the wall for nine years in vain, and was ashamed to see the people of Luoyang when he returned west.'

Ascending the hall, he said: 'Where the clouds and mist open, the sun and moon shine together. Shadows fall on a thousand rivers, and light contains ten thousand images. Everything is clearly revealed, nothing more than one's own family style. Every object is a complete reflection, all the work of the Patriarchs.' If you understand this, then nodding and swallowing are natural. If you do not understand, then wave your arms and shake your head. Speaking like this is as if there is no one else around. If someone comes out and coughs, this mountain monk will take three steps back.

Zen Master Huaiji of Fangguang in Nanyue

Someone asked: 'What is the Dao (the Way)?'

The Master said: 'Sometimes climbing Muling, both the north and south ends droop.'

A monk asked: 'What is a person of the Dao?'

The Master said: 'An eighty-year-old man walks with a cane.'

A monk asked: 'I don't know if there is anything higher beyond this?'

The Master said: 'Facing south, look at the Big Dipper, there is a Qilin (a mythical hooved chimerical creature) in the moon.'

Zen Master Yun of Huiming Temple in Yongchun, Quanzhou

Someone asked: 'How does one act in the Prajna (wisdom) sea?'

The Master said: 'The clouds open and the Silver River turns.'

A monk asked: 'What exactly is it?'

The Master said: 'Blood is seen at the tip of the hazel tree.'

Someone asked: 'Vipasyin (one of the past seven Buddhas)'

---

佛早留心。直至如今不得妙。意旨如何。

師云。丑拙不堪當。

僧曰。忽然當又作么生。

師云。半錢也不直。

僧曰。如何即是。

師云。趙州南。石橋北。僧禮拜。師擊禪床三下。

上堂云。少室遺風。曹溪要旨。黃檗收來。臨濟扶起。三玄戈甲競頭分。四揀開遮何指比。定宗乘。立綱紀。當機驗取廬陵米。更從升合定高低。爭似備師封白紙。像骨提。心暗喜。同風今古播叢林。切忌扣牙驚著齒。

上堂云。雪峰鱉鼻。溈山水牯。臨濟三玄。雲門一普。勸君一一透將來。捉取大雄山下虎。

潭州寶蓋山自俊禪師

上堂。以拄杖卓一卓。喝一喝。云。同聲相應。同氣相求。筑著鼻孔。撐著眼睛。啞卻能言。聾卻能聽。東西不辨。南北不分。黑焌焌(倉聿反)地。鬼惡人憎。翻笑香嚴去年貧。未是貧。今年貧。始是貧。去年貧。無卓錐之地。今年貧。雖也無。是何言歟。噫。好個阿師又恁么去也。

南嶽上封行瑜禪師

問。如何是上封境。

師云。北望洞庭千里浪。南觀石廩萬波煙。

僧曰。如何是境中人。

師云。腳蹈古壇千片石。手攀松樹萬年枝。

僧曰。人境已蒙師指示。向上宗乘事若何。

師云。雖

【現代漢語翻譯】 現代漢語譯本： 僧人問：『佛陀早就留心此事，直到如今還是不能領悟其中的奧妙，這其中的意旨是什麼？』 禪師說：『醜陋笨拙，不堪使用。』 僧人說：『如果忽然領悟了，又會怎麼樣呢？』 禪師說：『半文錢也不值。』 僧人說：『如何才是真正的領悟呢？』 禪師說：『趙州（Zhaozhou，地名）的南面，石橋（Shiqiao，地名）的北面。』僧人禮拜，禪師敲擊禪床三下。 禪師上堂說法時說：『少室（Shaoshi，山名）的遺風，曹溪（Caoxi，地名）的要旨，被黃檗（Huangbo，人名）收來，又被臨濟（Linji，人名）扶起。三玄（Sanxuan，佛教術語）的戈甲爭先恐後地爭奪頭籌，四揀（Sijian，佛教術語）的開遮（Kaizhe，佛教術語）又有什麼可以比擬的呢？確定宗乘（Zongcheng，佛教術語），樹立綱紀，當機立斷地檢驗廬陵（Luling，地名）的米。』再從升斗衡量高低，怎能比得上備師（Beishi，人名）用白紙封緘？像骨（Xianggu，物品）在手，心中暗自歡喜，同樣的風氣從古至今都在叢林（Conglin，佛教術語）中傳播。切記不要咬牙，驚動了牙齒。 禪師上堂說法時說：『雪峰（Xuefeng，山名）的鱉鼻（Biebi，人名），溈山（Weishan，山名）的水牯（Shuigu，動物），臨濟（Linji，人名）的三玄（Sanxuan，佛教術語），雲門（Yunmen，人名）的一普（Yipu，佛教術語）。勸你們一一透徹理解，捉住大雄山（Daxiongshan，山名）下的老虎。』 潭州（Tanzhou，地名）寶蓋山（Baogaishan，山名）自俊禪師（Zijun Chanshi，人名） 上堂說法。用拄杖敲擊一下，喝一聲。說：『同聲相應，同氣相求。筑著鼻孔，撐著眼睛。啞巴也能說話，聾子也能聽見。東西不辨，南北不分。黑乎乎地，鬼也厭惡，人也憎恨。反過來嘲笑香嚴（Xiangyan，人名）去年貧窮，還不是真正的貧窮。今年貧窮，才是真正的貧窮。去年貧窮，沒有立錐之地。今年貧窮，雖然也沒有，這是什麼話呢？』唉！好個阿師（Ashi，佛教用語）又這樣去了。 南嶽（Nanyue，山名）上封（Shangfeng，地名）行瑜禪師（Xingyu Chanshi，人名） 問：『什麼是上封的境界？』 禪師說：『向北望去，洞庭湖（Dongting Hu，湖名）是千里波浪，向南看去，石廩（Shilin，地名）是萬頃雲煙。』 僧人說：『什麼是境界中的人？』 禪師說：『腳踩著古壇（Gutan，地名）的千片石，手攀著松樹的萬年枝。』 僧人說：『人境已經蒙受禪師的指示，向上宗乘（Zongcheng，佛教術語）的事情又該如何呢？』 禪師說：『雖然如此，』 English version: A monk asked: 'Buddha had already paid attention to this matter, but until now he still cannot comprehend the mystery within. What is the meaning of this?' The Zen master said: 'Ugly and clumsy, not worthy of use.' The monk said: 'If suddenly comprehended, what then?' The Zen master said: 'Not worth half a penny.' The monk said: 'What is true comprehension?' The Zen master said: 'South of Zhaozhou (Zhaozhou, place name), north of Shiqiao (Shiqiao, place name).' The monk prostrated, and the Zen master struck the Zen bed three times. The Zen master, when ascending the hall to preach, said: 'The legacy of Shaoshi (Shaoshi, mountain name), the essence of Caoxi (Caoxi, place name), was received by Huangbo (Huangbo, person name) and supported by Linji (Linji, person name). The spears and armor of Sanxuan (Sanxuan, Buddhist term) compete to be the first, what can be compared to the opening and closing of Sijian (Sijian, Buddhist term)? Determine the Zongcheng (Zongcheng, Buddhist term), establish the discipline, and decisively examine the rice of Luling (Luling, place name).' Further measuring the height with pecks and pints, how can it compare to Master Bei (Beishi, person name) sealing it with white paper? Elephant bone (Xianggu, object) in hand, secretly rejoicing in the heart, the same atmosphere has been spreading in the Conglin (Conglin, Buddhist term) from ancient times to the present. Be careful not to gnash your teeth, startling your teeth. The Zen master, when ascending the hall to preach, said: 'Xuefeng's (Xuefeng, mountain name) turtle nose (Biebi, person name), Weishan's (Weishan, mountain name) water buffalo (Shuigu, animal), Linji's (Linji, person name) three mysteries (Sanxuan, Buddhist term), Yunmen's (Yunmen, person name) one universal (Yipu, Buddhist term). I urge you to thoroughly understand them one by one, and capture the tiger under Daxiong Mountain (Daxiongshan, mountain name).' Zen Master Zijun (Zijun Chanshi, person name) of Baogai Mountain (Baogaishan, mountain name) in Tanzhou (Tanzhou, place name) Ascending the hall to preach. Strike the staff once, shout once. Saying: 'Like minds respond to each other, like spirits seek each other. Hitting the nostrils, propping up the eyes. The mute can speak, the deaf can hear. Unable to distinguish east from west, unable to distinguish north from south. Dark and gloomy, ghosts hate it, and people detest it. Turning around to laugh at Xiangyan's (Xiangyan, person name) poverty last year, it is not true poverty. This year's poverty is true poverty. Last year's poverty, there was no place to stand. This year's poverty, although there is none, what is this saying?' Alas! Such a good Ashi (Ashi, Buddhist term) has gone again. Zen Master Xingyu (Xingyu Chanshi, person name) of Shangfeng (Shangfeng, place name) in Nanyue (Nanyue, mountain name) Asked: 'What is the realm of Shangfeng?' The Zen master said: 'Looking north, Dongting Lake (Dongting Hu, lake name) is a thousand miles of waves, looking south, Shilin (Shilin, place name) is ten thousand acres of clouds and smoke.' The monk said: 'What is the person in the realm?' The Zen master said: 'Feet stepping on the thousand pieces of stone of the ancient altar (Gutan, place name), hands climbing the ten thousand-year-old branches of the pine tree.' The monk said: 'The person and the realm have already received the Zen master's instructions, what about the matter of ascending the Zongcheng (Zongcheng, Buddhist term)?' The Zen master said: 'Although it is so,'

【English Translation】 A monk asked: 'Buddha had already paid attention to this matter, but until now he still cannot comprehend the mystery within. What is the meaning of this?' The Zen master said: 'Ugly and clumsy, not worthy of use.' The monk said: 'If suddenly comprehended, what then?' The Zen master said: 'Not worth half a penny.' The monk said: 'What is true comprehension?' The Zen master said: 'South of Zhaozhou (Zhaozhou, place name), north of Shiqiao (Shiqiao, place name).' The monk prostrated, and the Zen master struck the Zen bed three times. The Zen master, when ascending the hall to preach, said: 'The legacy of Shaoshi (Shaoshi, mountain name), the essence of Caoxi (Caoxi, place name), was received by Huangbo (Huangbo, person name) and supported by Linji (Linji, person name). The spears and armor of Sanxuan (Sanxuan, Buddhist term) compete to be the first, what can be compared to the opening and closing of Sijian (Sijian, Buddhist term)? Determine the Zongcheng (Zongcheng, Buddhist term), establish the discipline, and decisively examine the rice of Luling (Luling, place name).' Further measuring the height with pecks and pints, how can it compare to Master Bei (Beishi, person name) sealing it with white paper? Elephant bone (Xianggu, object) in hand, secretly rejoicing in the heart, the same atmosphere has been spreading in the Conglin (Conglin, Buddhist term) from ancient times to the present. Be careful not to gnash your teeth, startling your teeth. The Zen master, when ascending the hall to preach, said: 'Xuefeng's (Xuefeng, mountain name) turtle nose (Biebi, person name), Weishan's (Weishan, mountain name) water buffalo (Shuigu, animal), Linji's (Linji, person name) three mysteries (Sanxuan, Buddhist term), Yunmen's (Yunmen, person name) one universal (Yipu, Buddhist term). I urge you to thoroughly understand them one by one, and capture the tiger under Daxiong Mountain (Daxiongshan, mountain name).' Zen Master Zijun (Zijun Chanshi, person name) of Baogai Mountain (Baogaishan, mountain name) in Tanzhou (Tanzhou, place name) Ascending the hall to preach. Strike the staff once, shout once. Saying: 'Like minds respond to each other, like spirits seek each other. Hitting the nostrils, propping up the eyes. The mute can speak, the deaf can hear. Unable to distinguish east from west, unable to distinguish north from south. Dark and gloomy, ghosts hate it, and people detest it. Turning around to laugh at Xiangyan's (Xiangyan, person name) poverty last year, it is not true poverty. This year's poverty is true poverty. Last year's poverty, there was no place to stand. This year's poverty, although there is none, what is this saying?' Alas! Such a good Ashi (Ashi, Buddhist term) has gone again. Zen Master Xingyu (Xingyu Chanshi, person name) of Shangfeng (Shangfeng, place name) in Nanyue (Nanyue, mountain name) Asked: 'What is the realm of Shangfeng?' The Zen master said: 'Looking north, Dongting Lake (Dongting Hu, lake name) is a thousand miles of waves, looking south, Shilin (Shilin, place name) is ten thousand acres of clouds and smoke.' The monk said: 'What is the person in the realm?' The Zen master said: 'Feet stepping on the thousand pieces of stone of the ancient altar (Gutan, place name), hands climbing the ten thousand-year-old branches of the pine tree.' The monk said: 'The person and the realm have already received the Zen master's instructions, what about the matter of ascending the Zongcheng (Zongcheng, Buddhist term)?' The Zen master said: 'Although it is so,'

---

然身在青冥里。心出青冥人不知。

東京智海禪院慕喆真如禪師法嗣

潭州道吾山汝能禪師

問。如何是佛。

師云。毀著不嗔。

僧曰。如何是法。

師云。讚著不喜。

僧曰。如何是僧。

師云。剃除鬚髮。

上堂云。三轉法輪于大千。其輪本來常清凈。毗婆尸佛早留心。直至如今未得妙。因什麼如此。為在你諸人眉毛上轉大法輪。放光動地。你等諸人不會。所以未得其妙。若言一切智智清凈。又未有衲僧氣息。山僧今日為眾竭力。禍出私門。還會么。對牛彈琴。不入牛耳。吽。

師遷住大溈山。不經兩月。沐浴淨髮。趺坐而逝。

興國軍永安院妙喜禪師

問。如何是國師三喚侍者。師召大德。僧應喏。

師云。鈍根阿師。

僧曰。向上還有事也無。

師云。汝看虛空還曾開口么。僧契悟。禮謝。

師與一頌。

虛空開口喚須彌。聲隱春雷蟄者知。

若不仙陀徒擬議。負吾負汝自風移。

潭州中峰山羅浮院希聲禪師

問。為　國開堂於此日。師將何法報　君恩。

師云。庭前瑞雪落紛紛。

僧曰。　君恩祇如此。祖意又如何。

師云。且領前話。

僧曰

【現代漢語翻譯】 現代漢語譯本 『雖然身處在青冥之中，但心超出青冥，無人知曉。』

東京智海禪院慕喆真如禪師的法嗣

潭州道吾山汝能禪師

問：什麼是佛？

師說：『被人詆譭也不嗔怒。』

僧問：什麼是法？

師說：『被人讚揚也不歡喜。』

僧問：什麼是僧？

師說：『剃除鬚髮。』

上堂說法：『三轉法輪于大千世界，這法輪本來就常是清凈的。毗婆尸佛（Vipasyin Buddha）早就留心此事，直到如今還沒能領會其中的妙處。』為什麼會這樣呢？因為在你們各位的眉毛上轉大法輪，放出光明，震動大地，你們這些人卻不會，所以沒能領會其中的妙處。如果說一切智智清凈，又沒有衲僧的氣息。我今天爲了大家竭盡全力，禍從口出。明白了嗎？這是對牛彈琴，牛聽不進去。吽！』

禪師遷居到大溈山，不到兩個月，沐浴淨髮，跏趺而坐而逝世。

興國軍永安院妙喜禪師

問：什麼是國師三次呼喚侍者？師父召喚『大德』。僧人應聲『喏』。

師說：『鈍根的阿師。』

僧問：向上還有更高深的事理嗎？

師說：『你看虛空曾經開口說話嗎？』僧人因此契悟，禮拜感謝。

禪師為此作了一首偈：

『虛空開口呼喚須彌山（Mount Sumeru），聲音隱沒，只有蟄伏的生物能從春雷中得知。』

『如果不是仙陀（一種藥名），徒勞地猜測議論，辜負了我，也辜負了你，只是隨風飄移。』

潭州中峰山羅浮院希聲禪師

問：爲了國家在此開堂說法，禪師將用什麼法來報答君王的恩德？

師說：『庭前瑞雪紛紛飄落。』

僧問：君王的恩德只是如此，那麼祖師的意旨又是什麼呢？

師說：『暫且領會前面的話吧。』

僧問

【English Translation】 English version 『Though the body is in the azure sky, the mind transcends it, unknown to anyone.』

Successor of Zen Master Muzhe Zhenru of Zhihai Zen Monastery in Tokyo

Zen Master Runeng of Daowu Mountain in Tanzhou

Asked: What is Buddha?

The Master said: 『Not being angry when slandered.』

A monk asked: What is Dharma?

The Master said: 『Not being joyful when praised.』

A monk asked: What is Sangha?

The Master said: 『Shaving off beard and hair.』

Ascending the Dharma hall, he said: 『The three turnings of the Dharma wheel throughout the great chiliocosm, the wheel is originally always pure. Vipasyin Buddha (Vipasyin Buddha) took it to heart early on, but until now has not grasped its subtlety.』 Why is this so? Because the great Dharma wheel is turning on the eyebrows of you all, emitting light and shaking the earth, but you people do not understand, so you have not grasped its subtlety. If you speak of the purity of all-knowing wisdom, then there is no breath of a mendicant monk. This mountain monk exerts all his strength for the sake of the assembly today, disaster comes from private words. Do you understand? It is like playing the lute to a cow, it does not enter the cow's ear. Hum!』

The Master moved to Dawei Mountain. In less than two months, he bathed, purified his hair, and passed away in the lotus position.

Zen Master Miaoxi of Yongan Monastery in Xingguo Army

Asked: What is the National Teacher calling the attendant three times? The Master called 『Great Virtue.』 The monk responded 『Yes.』

The Master said: 『Dull-rooted teacher.』

A monk asked: Is there anything higher?

The Master said: 『Have you ever seen the void open its mouth?』 The monk attained enlightenment and bowed in gratitude.

The Master gave a verse:

『The void opens its mouth and calls Mount Sumeru (Mount Sumeru), the sound is hidden, only hibernating creatures know from the spring thunder.』

『If it is not Sendha (a kind of medicine), it is futile to speculate and discuss, failing me and failing you, merely shifting with the wind.』

Zen Master Xisheng of Luofu Monastery on Zhongfeng Mountain in Tanzhou

Asked: For the sake of the country, opening the Dharma hall on this day, what Dharma will the Master use to repay the Emperor's grace?

The Master said: 『Auspicious snow falls heavily in front of the courtyard.』

A monk asked: The Emperor's grace is only this much, then what is the Patriarch's intention?

The Master said: 『For now, understand the previous words.』

A monk asked

---

。恁么則金枝永茂。玉葉長芳。

師云。一任眾人看。

上堂云。云生大野。霧鎖長空。百草百木師子吼。露滴庭莎。盡逞無邊妙相。猿吟鳥噪。皆談不二圓音。乃拈拄杖云。無邊妙義。盡在山僧拄杖頭上。若也會得。可謂應時應節。若也不會。萬年松在祝融峰。卓一下。

師于紹聖四年二月八日無疾坐終。茶毗。諸根不壞。舍利求者可掬。

潭州中峰山智源禪師

問。如何是本來法。

師云。滿目青山。

僧曰。言無展事。進步者何。

師云。禮繁即亂。

僧曰。祇遮便是。為當別有。

師云。南嶽石橋。

問。如何是城裡佛。

師云。截耳臥街。

僧曰。如何是村裡佛。

師云。牽犁拽杷。

僧曰。如何是山裡佛。

師云。釣魚取柴。

安州大安山興教惠淳禪師

開堂日。上首白槌竟。師云。未白槌已前。喚作什麼。白槌已后。喚作第一義諦。莫有不甘底僧。出來相見。

問。未白槌前請師道。

師云。方丈里。

僧曰。白槌后又如何。

師云。法座上。

僧曰。謝師指示。

師云。勿交涉。

問。如何是第一句。

師云。腳下。

【現代漢語翻譯】 恁么則金枝永茂，玉葉長芳。 （那麼就祝願）金色的樹枝永遠繁茂，玉色的葉子長久芬芳。

師云：一任眾人看。 禪師說：任憑眾人觀看（評說）。

上堂云：云生大野，霧鎖長空，百草百木師子吼，露滴庭莎，盡逞無邊妙相，猿吟鳥噪，皆談不二圓音。乃拈拄杖云：無邊妙義，盡在山僧拄杖頭上。若也會得，可謂應時應節。若也不會，萬年松在祝融峰（Hengshan mountain peak）。卓一下。 （禪師）上堂說法時說：雲彩在大地上升起，霧氣籠罩著廣闊的天空，各種草木都在發出如師子（獅子）般的吼聲，露水滴落在庭院的莎草上，都在展現著無邊的微妙景象，猿猴的吟叫和鳥雀的鳴噪，都在談論著不二的圓滿之音。於是拿起拄杖說：無邊的微妙意義，都在我這個山僧的拄杖頭上。如果能夠領會，就可以說是應時應節。如果不能領會，就像萬年松生長在祝融峰（Hengshan mountain peak）上一樣。（用拄杖）敲擊一下。

師于紹聖四年二月八日無疾坐終，茶毗（cremation）。諸根不壞，舍利（relics）求者可掬。 禪師在紹聖四年二月八日無疾而終，火化（茶毗（cremation））。各個器官沒有損壞，前來求取捨利（relics）的人可以捧起一把。

潭州中峰山智源禪師 潭州中峰山智源禪師

問：如何是本來法？ （有人）問：什麼是本來就有的法？

師云：滿目青山。 禪師說：滿眼都是青山。

僧曰：言無展事，進步者何？ 僧人說：言語不能完全表達，那麼進一步該如何做？

師云：禮繁即亂。 禪師說：禮節繁瑣就會混亂。

僧曰：祇遮便是，為當別有？ 僧人說：就是這個（滿目青山），還是另外還有？

師云：南嶽石橋。 禪師說：南嶽（Hengshan mountain）的石橋。

問：如何是城裡佛？ （有人）問：什麼是城裡的佛？

師云：截耳臥街。 禪師說：割掉耳朵躺在街上（的人）。

僧曰：如何是村裡佛？ 僧人說：什麼是村裡的佛？

師云：牽犁拽杷。 禪師說：拉著犁，拖著耙（的人）。

僧曰：如何是山裡佛？ 僧人說：什麼是山裡的佛？

師云：釣魚取柴。 禪師說：釣魚砍柴（的人）。

安州大安山興教惠淳禪師 安州大安山興教惠淳禪師

開堂日，上首白槌竟，師云：未白槌已前，喚作什麼？白槌已后，喚作第一義諦。莫有不甘底僧，出來相見。 開堂說法那天，上首敲擊木槌完畢，禪師說：在沒有敲擊木槌之前，（你們）稱它為什麼？敲擊木槌之後，就稱它為第一義諦。莫非有不認可的僧人，出來相見。

問：未白槌前請師道。 （有人）問：請禪師說說在沒有敲擊木槌之前（是什麼）。

師云：方丈里。 禪師說：在方丈室裡。

僧曰：白槌后又如何？ 僧人說：敲擊木槌之後又如何？

師云：法座上。 禪師說：在法座上。

僧曰：謝師指示。 僧人說：感謝禪師指示。

師云：勿交涉。 禪師說：不相干。

問：如何是第一句？ （有人）問：什麼是第一句？

師云：腳下。 禪師說：腳下。

【English Translation】 So may the golden branches forever flourish, and the jade leaves long remain fragrant.

The Master said: Let everyone see.

Entering the hall, he said: 'Clouds rise in the vast wilderness, mist locks the long sky, hundreds of grasses and trees roar like lions, dew drips on the courtyard grass, all displaying boundless wonderful appearances, the gibbons' cries and birds' songs all speak of the non-dual perfect sound.' Then, picking up his staff, he said: 'Boundless wonderful meanings are all on this mountain monk's staff. If you can understand, it can be said to be timely and appropriate. If you cannot understand, the ten-thousand-year pine is on Mount Zhurong (Hengshan mountain peak).' He struck it once.

The Master passed away peacefully on the eighth day of the second month of the fourth year of Shaosheng, without illness. After cremation (茶毗（cremation）), all his organs remained intact, and those who sought relics (舍利（relics）) could scoop them up by the handful.

Chan Master Zhiyuan of Zhongfeng Mountain in Tanzhou

Asked: What is the original Dharma?

The Master said: A landscape full of green mountains.

A monk said: Words cannot fully express it; what is the next step?

The Master said: Too much ceremony leads to chaos.

The monk said: Is it just this, or is there something else?

The Master said: The stone bridge of Mount Nanyue (Hengshan mountain).

Asked: What is the Buddha in the city?

The Master said: One who has his ears cut off and lies in the street.

The monk said: What is the Buddha in the village?

The Master said: One who pulls the plow and drags the rake.

The monk said: What is the Buddha in the mountains?

The Master said: One who fishes and gathers firewood.

Chan Master Huichun of Xingjiao on Mount Daan in Anzhou

On the day of opening the hall, after the chief monk struck the gavel, the Master said: 'Before the gavel was struck, what was it called? After the gavel is struck, it is called the First Principle. If there are any monks who disagree, come forward and let us meet.'

Asked: Please tell us what it is before the gavel is struck.

The Master said: In the abbot's room.

The monk said: What about after the gavel is struck?

The Master said: On the Dharma seat.

The monk said: Thank you for your instruction, Master.

The Master said: It's irrelevant.

Asked: What is the first phrase?

The Master said: Under your feet.

---

僧曰。如何是第二句。

師云。口裡。

僧曰。如何是第三句。

師云。腦上。

師乃云。靈山會上。迦葉親聞。五祖堂前。老盧得旨。至今累及兒孫。血脈不斷。豈是多學多知。負能負勝。人人具英雄志氣。各各出自己胸襟。不取他人處分。便可出生入死。方為報佛恩德。如斯舉唱。取笑傍觀。還有同死同生底漢么。良久。云。若無。山僧今日失利。

舒州靈泉普濟道堅禪師

問。如何是祖意。

師云。金雞飛去。石馬還來。

僧曰。如何是教意。

師云。海墨書不盡。

廬陵隆慶慶閑禪師法嗣

潭州安化啟寧聞一禪師

問。意智不到處。特地好商量。未審是什麼人境界。

師云。張三李四。

僧曰。木人把板雲中拍。石女㗸笙水底吹。

師云。亂走作什麼。

僧曰。也要和尚識得。

師云。西天此土。

上堂。拈花微笑虛勞力。立雪齊腰枉用功。爭似老盧無用處。卻傳衣缽振真風。大眾。且道那個是老盧傳底衣缽。莫是大庾嶺頭提不起底么。且莫錯認定盤星。以拂子擊禪床。

蘄州開元琦禪師法嗣

饒州薦福道英禪師

問。佛未出世時如何。

師云。琉璃瓶貯花。

【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是第二句？』 禪師說：『在口裡。』 僧人問：『什麼是第三句？』 禪師說：『在腦上。』 禪師於是說：『靈山會上（釋迦牟尼佛在靈鷲山舉行的法會），迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀行著稱）親自聽聞。五祖堂前，老盧（指六祖慧能）領悟旨意。至今影響子孫後代，血脈相傳不斷。難道是靠多學多知，爭強好勝？人人都要有英雄氣概，各自展現自己的胸懷，不接受他人的安排，便可以出生入死，這才算是報答佛的恩德。像這樣提倡，會被旁觀者取笑。還有一同生死的人嗎？』良久，禪師說：『如果沒有，我今天就失敗了。』 舒州靈泉普濟道堅禪師 問：『什麼是祖師的意旨？』 禪師說：『金雞飛走，石馬回來。』 僧人問：『什麼是教義的意旨？』 禪師說：『用海里的墨也寫不完。』 廬陵隆慶慶閑禪師法嗣 潭州安化啟寧聞一禪師 問：『意念和智慧達不到的地方，特別適合商量。不知道是什麼人的境界？』 禪師說：『張三李四。』 僧人說：『木人拿著拍板在雲中拍打，石女含著笙在水底吹奏。』 禪師說：『胡亂走動做什麼？』 僧人說：『也要和尚您能識得。』 禪師說：『西天此土。』 上堂說法。拈花微笑是白費力氣，立雪齊腰也是枉費功夫。哪裡比得上老盧（指六祖慧能）的無用之處，卻能傳承衣缽，振興真正的佛法。各位，那麼，哪個是老盧傳下來的衣缽呢？莫非是大庾嶺頭上提不起來的那個嗎？』千萬不要錯誤地認定標準。』用拂子敲擊禪床。 蘄州開元琦禪師法嗣 饒州薦福道英禪師 問：『佛未出世時是什麼樣子？』 禪師說：『琉璃瓶里裝著花。』

【English Translation】 English version A monk asked: 'What is the second phrase?' The Master said: 'In the mouth.' The monk asked: 'What is the third phrase?' The Master said: 'On the head.' The Master then said: 'At the assembly on Vulture Peak (Gṛdhrakūṭa, the mountain where Shakyamuni Buddha often taught), Kāśyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni, known for his ascetic practices) personally heard it. In front of the Fifth Patriarch's hall, old Lu (referring to the Sixth Patriarch Huineng) attained the meaning. To this day, it affects descendants, and the lineage continues unbroken. Is it merely about learning and knowing more, being competitive and striving for victory? Everyone should possess heroic spirit, each expressing their own aspirations, not accepting others' arrangements, then one can enter birth and death freely, and that is truly repaying the Buddha's kindness. Such advocacy will be laughed at by onlookers. Are there any who share life and death together?' After a long pause, the Master said: 'If not, this mountain monk has failed today.' Chan Master Daojian of Lingquan Pujii Temple in Shuzhou Asked: 'What is the Patriarch's intention?' The Master said: 'The golden rooster flies away, the stone horse returns.' The monk asked: 'What is the intention of the teachings?' The Master said: 'The ink of the sea cannot write it all.' Successor of Chan Master Qingxian of Longqing Temple in Luling Chan Master Wenyii of Anhua Qining Temple in Tanzhou Asked: 'Where intention and wisdom cannot reach, it is especially good to discuss. I wonder, what kind of person's realm is it?' The Master said: 'Zhang San, Li Si (lit. Zhang Three, Li Four, common names, meaning anyone).' The monk said: 'A wooden man holds clappers and beats them in the clouds, a stone woman holds a sheng (a Chinese mouth-blown free reed instrument) and plays it under the water.' The Master said: 'What are you running around for?' The monk said: 'Also wanting the Master to recognize it.' The Master said: 'The Western Heaven, this land.' Ascending the hall. 'Plucking a flower and smiling is wasted effort, standing in snow up to the waist is futile labor. How can it compare to old Lu's (referring to the Sixth Patriarch Huineng) uselessness, yet he transmits the robe and bowl, revitalizing the true Dharma. Everyone, then, which is the robe and bowl transmitted by old Lu? Could it be the one that cannot be lifted on Dayu Ridge?' Do not mistakenly identify the fixed star.' He struck the meditation bed with his whisk. Successor of Chan Master Qi of Kaiyuan Temple in Qizhou Chan Master Daoying of Jianfu Temple in Raozhou Asked: 'What was it like before the Buddha appeared in the world?' The Master said: 'Flowers stored in a crystal vase.'

---

僧曰。出世后如何。

師云。瑪瑙缽盛果。

僧曰。未審和尚今日是同是別。

師云。趯倒瓶。拽轉缽。

上堂云。據道而論。語也不得。默也不得。直饒語默兩忘。亦勿交涉。何故。句中無路。意在句中。無意無不意。非計校之所及。若是劈頭點一點。頂門豁然眼開者。於此卻有速疾分。若低頭向意根下尋思。卒模𢱢不著。是知萬法無根。欲窮者錯。一源絕跡。欲返者迷。看他古佛光明。先德風彩。一一從無慾無依中發現。或時孤峻峭拔。竟不可構。或時含融混合。了無所睹。終不椿定一處。亦不繫系兩頭。無是無不是。無非無不非。得亦無所得。失亦無所失。不曾隔越纖毫。不曾移易絲髮。

明明古路。不屬玄微。覿面擎來。瞥然便過。不居正位。豈落邪途。不踏大方。那趨小徑。騰騰兀兀。何住何為。回首不逢。觸目無對。一念普觀。廓然空寂。此之宗要。千聖不傳。直下了知。當處超越。是知赤灑灑處。恁么即易。明歷歷處。恁么還難。不用沾黏點染。直須剝脫屏除。若是本分。手腳放去。無收不來底。一一放光現瑞。一一削跡絕蹤。機上了不停。語中無可露。徹底攪不渾。通身撲不碎。且道畢竟是個什麼靈通。得恁么奇特。得恁么堅確。

諸仁者。休要識渠面

【現代漢語翻譯】 現代漢語譯本 僧人問道：『出世之後會是怎樣？』 禪師說：『瑪瑙缽盛著水果。』（瑪瑙缽：珍貴的缽；果：指修行成果） 僧人又問：『不知和尚今日是與往常相同還是不同？』 禪師說：『踢倒瓶子，拽動缽。』 禪師上堂說法：『就道而言，說也不行，不說也不行。即使是語和默都忘卻，也毫不相干。』為什麼呢？『因為句中無路，意在句中。』（句：指言語；路：指途徑）無意也無不意，不是計較所能達到的境界。如果是劈頭一下點醒，頂門豁然開朗的人，於此卻有快速領悟的可能。如果低頭在意識的根源下尋思，最終也摸不著頭腦。所以說萬法無根，想要窮盡它的人就錯了。一源絕跡，想要返回的人就迷失了。看看古佛的光明，先德的風采，都是從無慾無依中發現的。有時孤高峻峭，竟不可接近；有時含融混合，什麼也看不見。始終不固定在一處，也不繫于兩端。無是也無不是，無非也無不非。得到也無所得，失去也無所失。不曾隔越絲毫，不曾移動一絲一發。 『明明古路，不屬於玄妙精微。』（古路：指真理之路）迎面而來，轉眼便過。不居於正位，難道會落入邪途？不踏上大道，哪會趨向小徑？騰騰兀兀，何必住於何處，又為何作為？回頭不見，觸目無對。一念普觀，廓然空寂。此宗的要旨，千聖不傳。直接了知，當下超越。所以說赤裸裸的境地，這樣就容易；明明白白的境地，這樣反而難。不用沾染一點塵埃，必須剝脫屏除。如果是本分之事，手腳放開去做，沒有收不回來的。一一放出光明，顯現祥瑞，一一削去痕跡，斷絕軌跡。機鋒之上不停留，言語之中無可透露。徹底攪動也攪不渾濁，全身擊打也擊不粉碎。且說這到底是個什麼靈通，能如此奇特，能如此堅固。 『諸位仁者，不要去認識它的面目。』

【English Translation】 English version A monk asked: 'What will it be like after transcending the world?' The Master said: 'Fruit in a agate bowl.' (Agate bowl: a precious bowl; Fruit: refers to the fruit of practice) The monk asked again: 'I don't know if the Master is the same or different today?' The Master said: 'Kick over the bottle, tug at the bowl.' The Master ascended the Dharma hall and said: 'Speaking in terms of the Dao, speaking is not permissible, nor is silence. Even if both speech and silence are forgotten, it is still irrelevant.' Why? 'Because there is no path within the phrase, the meaning is within the phrase.' (Phrase: refers to words; Path: refers to the way) There is neither intention nor non-intention, it is not something that calculation can reach. If one is awakened with a direct blow, and the crown of the head is suddenly opened, then there is a possibility of quick understanding. If one lowers their head to ponder under the root of consciousness, they will ultimately not be able to grasp it. Therefore, it is said that the myriad dharmas have no root, and those who wish to exhaust them are mistaken. The one source is without trace, and those who wish to return are lost. Look at the light of the ancient Buddhas, the demeanor of the former sages, all discovered from having no desire and no reliance. Sometimes solitary and steep, utterly unapproachable; sometimes inclusive and mixed, nothing can be seen. Never fixed in one place, nor tied to two ends. Neither is nor is not, neither wrong nor not wrong. Gaining is also without gain, losing is also without loss. There has never been a separation of a hair's breadth, never a shift of a single strand of hair. 'The bright ancient path does not belong to the mysterious and subtle.' (Ancient path: refers to the path of truth) Coming face to face, it passes in a flash. Not dwelling in the correct position, how could one fall into a wrong path? Not stepping on the broad road, how could one tend to a small path? Soaring and towering, why dwell anywhere, and what to do? Turning the head and not meeting, the eye meeting nothing to match. A single thought universally contemplates, vast and empty. This essential point of the sect is not transmitted by a thousand sages. Directly knowing, transcending in the present moment. Therefore, it is said that in the naked state, it is easy; in the clear state, it is difficult. There is no need to be stained with any dust, one must strip away and eliminate. If it is one's inherent duty, let go of hands and feet, there is nothing that cannot be recovered. Each and every one emits light and manifests auspicious signs, each and every one erases traces and cuts off tracks. On the pivot of the moment, one does not stop, in speech there is nothing to reveal. Thoroughly stirred, it cannot be muddied; the whole body struck, it cannot be shattered. Tell me, what kind of spiritual power is it, that it can be so peculiar, so firm?' 'All of you, do not try to recognize its face.'

---

孔。不用安渠名字。亦莫覓渠所在。何故。渠無所在。渠無名字。渠無面孔。才起一念追求如微塵許。便隔十生五生。更擬管帶思惟。益見紛紛叢雜。不如長時放教自由自在。要發便發。要住便住。即天然非天然。即如如非如如。即湛寂非湛寂。即敗壞非敗壞。無生戀。無死畏。無佛求。無魔怖。不與菩提會。不與煩惱俱。不受一法。不嫌一法。無在無不在。非離非不離。

若能如是見得。釋迦自釋迦。達磨自達磨。於我什麼碗。恁么說話。衲僧門下。推勘將來。布裙芒靸。不免撩他些些泥水。豈況汝等諸處更道。遮個是平實語句。遮個是差別門庭。遮個是關棙巴鼻。遮個是道眼根塵。遞相教習。如七家村裡人傳口令相似。有什麼交涉。無事。珍重。

廬山雙溪寶嚴允光禪師

上堂云。阿呵呵。也大差。不捲簾兮見天下。神光得髓是誰云。達磨不曾來東夏。西江一口吸易干。中原至寶難酬價。也大差。令人轉憶老興化。咄。

黃檗積翠永庵主法嗣

廬陵清平楚金禪師

問。祖祖相傳。未審和尚傳個什麼。

師云。兩手抬不起。

僧云。能有幾人知。

師云。知底事又作么生。

僧曰。放過一著。

師云。迢迢十萬余。

問。與么不與么。

【現代漢語翻譯】 現代漢語譯本 孔。不必尋找他的名字，也不必尋找他所在的處所。為什麼呢？因為他沒有固定的處所，沒有固定的名字，也沒有固定的面孔。只要稍微生起一絲一毫追求的念頭，就像微塵一樣，就會被隔開十生五生那麼久遠。如果還想加以管束和思惟，只會顯得更加紛繁複雜。不如長時間地放任它自由自在，想發作就發作，想停止就停止。這樣，天然就不是天然，如如就不是如如，湛寂就不是湛寂，敗壞就不是敗壞。沒有對生的留戀，沒有對死的畏懼，沒有對佛的祈求，沒有對魔的恐懼。不與菩提相會，不與煩惱同在。不接受任何一種法，也不厭惡任何一種法。無處不在，又無處不在。非遠離，又非不遠離。

如果能夠這樣領悟，釋迦（釋迦牟尼佛的簡稱）就是他自己的釋迦，達磨（菩提達摩的簡稱）就是他自己的達磨。與我有什麼相干？這樣說話，在禪師門下，如果追究起來，即使是穿著粗布裙、腳穿草鞋的人，也難免要沾上一些泥水。更何況你們這些人在各處還說，這個是平實的語句，那個是差別的門庭，這個是關鍵的把柄，那個是道眼的根塵，互相教習，就像七家村裡的人傳口令一樣，有什麼關係呢？沒事了，珍重。

廬山雙溪寶嚴允光禪師

上堂說法時說：『阿呵呵，也太差了。不捲起簾子就能看見天下。神光（慧可，禪宗二祖）得到真髓是誰說的？達磨（菩提達摩）不曾來過東夏（中國）。西江（指江西境內的江）一口氣就能吸乾，中原的至寶難以酬謝。也太差了，令人更加懷念老興化（臨濟宗僧人）。』咄！

黃檗積翠永庵主法嗣

廬陵清平楚金禪師

有僧人問：『祖師們代代相傳，不知道和尚您傳的是什麼？』

禪師說：『兩手抬不起來。』

僧人說：『能有幾個人知道？』

禪師說：『知道底細又怎麼樣呢？』

僧人說：『放過一著。』

禪師說：『迢迢十萬余。』

問：『是這樣還是不是這樣？』

【English Translation】 English version Kong. There's no need to seek his name, nor to look for where he is. Why? Because he has no fixed location, no fixed name, and no fixed face. As soon as a single thought of pursuit arises, like a mote of dust, you'll be separated by ten or five lifetimes. If you try to control and contemplate it, it will only become more chaotic and complex. It's better to let it be free and unrestrained for a long time, arising when it wants to arise, stopping when it wants to stop. Thus, the natural is not natural, the suchness is not suchness, the stillness is not stillness, and decay is not decay. There is no attachment to life, no fear of death, no seeking of the Buddha, no dread of demons. It does not meet with Bodhi, nor does it dwell with afflictions. It accepts no dharma, nor does it dislike any dharma. It is everywhere and nowhere. It is neither apart nor not apart.

If you can see it this way, Shakya (short for Shakyamuni Buddha) is his own Shakya, and Dharma (short for Bodhidharma) is his own Dharma. What does it have to do with me? Speaking like this, under the Zen masters, if investigated, even those wearing coarse cloth skirts and straw sandals will inevitably get some mud on them. How much more so you people who say everywhere, 'This is plain speech, that is a different path, this is the key handle, that is the root and dust of the Dharma eye,' teaching each other like people in a village of seven families passing on a password. What does it have to do with anything? Nothing. Take care.

Zen Master Yun Guang of Shuangxi Baoyan Temple on Mount Lu

In an assembly, he said: 'Ah haha, it's a big difference. Without rolling up the curtain, you can see the world. Who said Shenguang (Huike, the Second Patriarch of Zen) obtained the marrow? Dharma (Bodhidharma) never came to Dongxia (China). The West River (referring to the river in Jiangxi) can be easily drunk dry in one gulp, the supreme treasure of the Central Plains is difficult to repay. It's a big difference, making people more reminiscent of old Xinghua (a monk of the Linji school).' A shout!

Successor of Yong An, Abbot of Jicui, Huangbo

Zen Master Chujin of Qingping, Luling

A monk asked: 'The ancestors have passed it down from generation to generation. I don't know what the abbot is passing down?'

The Master said: 'Both hands cannot lift it.'

The monk said: 'How many people can know?'

The Master said: 'What about knowing the bottom line?'

The monk said: 'Let go of one move.'

The Master said: 'Vast and distant, more than a hundred thousand.'

Asked: 'Is it like this or not like this?'

---

學人上來。請師與么。

師云。洪州腰帶。

僧曰。請師不與么。

師云。陜府鐵牛。

僧曰。和尚與么。學人即不然也。

師云。不消拈出。

上堂。以拄杖卓一下。云。只遮是錯。事無一向。出家人當爲何事。良久。云。自知較一半。乃歌曰。人悄悄。鼓鼕鼕。特地升堂話祖風。千般說。萬般喻。特地翻真卻成偽。分別緇素與色空。扶籬摸壁路難通。休尋南北與西東。山僧拄杖太無端。吞卻十方剎界中。剎界中。細推窮。三十年後幾多白頭翁。靠卻拄杖云。珍重。

上堂云。祖意齊彰。真機自立。分明蟾彩。彼我無差。出海紅光。老婆心切。如斯境界。悟則頭頭顯露。非取捨之功。迷則物物塵勞。難明妙理。更若即色明空。正是敲磚打瓦。說有說無。又是夢中說夢。未免覺來一場懡㦬。

上堂云。明眼人前若論斯事。如鹽在水。祇瞞得鼻孔。若是舌頭上。一點也瞞不得。何故。三世諸佛．從上祖師出現於世。祇是貍奴白牯一個註腳。拈槌舉拂．下喝敲床。儘是露柱註腳。以拄杖卓一下。云。山僧與露柱註腳。遮里看得出。非但許你救得兒孫。亦許你見貍奴白牯。然後可以出生入死。若看不出。自救不了。何故。功夫不到不方圓。言語不通非眷屬。喝一喝。

【現代漢語翻譯】 現代漢語譯本： 學人上前問道：『請老師開示。』 老師說：『洪州的腰帶。』（洪州指江西一帶，腰帶比喻束縛） 僧人說：『請老師不要這樣說。』 老師說：『陜府的鐵牛。』（陜府指陜西一帶，鐵牛比喻難以撼動） 僧人說：『和尚您這樣說，我卻不這樣認為。』 老師說：『不必拿出來。』 上堂說法時，用拄杖敲擊了一下，說：『僅僅這樣就是錯的，事情沒有絕對的。出家人應當做什麼事呢？』停頓了很久，說：『自己知道的只是一半。』於是唱道：『人靜悄悄，鼓聲咚咚，特意升堂宣講祖師的禪風。千般說法，萬般比喻，特意翻真反而成了假。分別僧俗與色空，扶著籬笆摸著墻壁道路難通。不要尋找南北與西東，山僧的拄杖太無端，吞沒了十方剎土世界中。剎土世界中，仔細推敲，三十年後多少白頭老翁。』靠著拄杖說：『珍重。』 上堂說法時說：『祖師的意旨完全彰顯，真正的機鋒自然成立。分明的蟾光，彼此沒有差別。出海的紅光，老婆心腸懇切。像這樣的境界，領悟了就處處顯露，不是取捨的功夫。迷惑了就事事物物都是塵勞，難以明白妙理。如果執著于即色是空，正是敲磚打瓦。說有說無，又是夢中說夢，免不了醒來一場茫然。』 上堂說法時說：『在明眼人面前如果談論此事，就像鹽在水中，只能瞞過鼻子。如果在舌頭上，一點也瞞不過。為什麼呢？三世諸佛、歷代祖師出現在世間，只是貍奴白牯（指貓和牛，比喻尋常事物）的一個註解。拈槌舉拂、下喝敲床，都是露柱（指木柱，比喻無情之物）的註解。』用拄杖敲擊了一下，說：『山僧與露柱作註解，這裡看得出來，非但允許你救得了兒孫，也允許你見到貍奴白牯。然後才可以出生入死。如果看不出來，自己也救不了。為什麼呢？功夫不到不方圓，言語不通非眷屬。』喝一聲。

【English Translation】 English version: A student came forward and asked, 'Please, Master, instruct me.' The Master said, 'Hongzhou's belt.' (Hongzhou refers to the Jiangxi area, the belt is a metaphor for restraint) The monk said, 'Please, Master, do not say it like that.' The Master said, 'Shaanxi's iron ox.' (Shaanxi refers to the Shaanxi area, the iron ox is a metaphor for being unshakeable) The monk said, 'Master, you say it like that, but I do not think so.' The Master said, 'No need to bring it out.' Ascending the hall, he struck the ground once with his staff and said, 'Just this is wrong; things are not one-sided. What should a monk be doing?' After a long pause, he said, 'Knowing it yourself is only half.' Then he sang, 'People are quiet, the drums go dong, dong; especially ascending the hall to speak of the ancestral style. A thousand kinds of sayings, ten thousand kinds of metaphors; especially turning the true into the false. Distinguishing monks and laity from form and emptiness, groping along the fence and wall, the road is difficult to pass. Stop searching north, south, west, and east; this mountain monk's staff is too absurd, swallowing up the ten directions of Buddha-lands. In the Buddha-lands, examine closely; after thirty years, how many white-haired old men?' Leaning on his staff, he said, 'Take care.' Ascending the hall, he said, 'The ancestral intent is completely manifest, the true opportunity is self-established. Clear moonlight, there is no difference between self and other. Red light emerging from the sea, the old woman's heart is earnest. Such a state, if enlightened, is revealed everywhere; it is not the effort of taking and discarding. If deluded, everything is worldly toil, difficult to understand the subtle principle.' Furthermore, if clinging to the idea that form is emptiness, it is like knocking bricks and striking tiles. Speaking of existence and non-existence is like speaking of dreams within dreams, inevitably waking up to a state of confusion. Ascending the hall, he said, 'If discussing this matter before those with clear eyes, it is like salt in water, only deceiving the nose. If it is on the tongue, not a bit can be hidden. Why? The Buddhas of the three times and the ancestral teachers appearing in the world are just footnotes to the 'li nu bai gu' (cat and white ox, metaphor for ordinary things). Raising the mallet and whisk, shouting and striking the bed, are all footnotes to the 'lu zhu' (pillar, metaphor for inanimate objects).' Striking the ground once with his staff, he said, 'This mountain monk annotates the pillar; if you can see through this, not only are you allowed to save your children and grandchildren, but you are also allowed to see the 'li nu bai gu'. Then you can be born and die freely. If you cannot see through this, you cannot save yourself. Why? If the effort is not enough, it is not perfect; if the words do not connect, you are not family.' He shouted once.

---

南嶽高臺佛印禪師法嗣

潭州龍興師定禪師

問。如何是瀟湘境。

師云。猿到夜深啼嶽麓。

僧曰。如何是境中人。

師云。相逢不下馬。各自有前程。

問。如何是道。

師云。花街柳巷。

僧云。如何是道中人。

師云。語笑呵呵。

上堂云。秋風數夜漸寒。衲僧早覺身冷。通宵不睡思量。叵耐祖師亂走。不知唸唸釋迦出世。步步彌勒下生。恁么忽然撞著。儘是自己神光。怎生說得個自己神光。良久。云。一輪明月照瀟湘。咄。

上堂云。白雲峰頂。昔年嚐到。朝參暮請。依師學道。鬧市紅塵。煎熬不少。逐日忙忙。貪生至老。咄。遮皮袋臭穢易壞。貪慾貪樂不解厭。學佛學祖總不會。慚愧寒山老。眠雲枕石睡。思量拾得奇。愛住深巖內。蓑衣為被褥。箬笠作冠蓋。祇如山僧恁么舉唱。還有佛法也無。良久。云。無為無事人。趒出紅塵外。咄。

杭州慶善宗震禪師法嗣

杭州慶善普能禪師

問。祖祖相傳傳祖印。師今得法嗣何人。

師云。當官莫在前。作客莫向後。

僧曰。恁么則西堂嫡子。臨濟兒孫。

師云。天臺楖𣗖木。

師乃云。事不獲已。與汝諸人葛藤。一切眾生只為心塵未脫

【現代漢語翻譯】 現代漢語譯本

南嶽高臺佛印禪師的法嗣：

潭州龍興師定禪師

僧人問：『什麼是瀟湘（Xiaoxiang，地名，指湖南一帶）的境界？』

禪師說：『猿猴在深夜啼叫嶽麓山（Yuelu Mountain，山名）。』

僧人說：『什麼是境界中的人？』

禪師說：『相逢也不下馬，各自有各自的前程。』

僧人問：『什麼是道？』

禪師說：『花街柳巷。』

僧人說：『什麼是道中人？』

禪師說：『談笑風生。』

禪師上堂說法時說：『秋風吹了幾夜，漸漸寒冷，衲僧（Na Seng，指僧人）們早早地感覺到身體寒冷。通宵不睡，思來想去，可恨祖師們到處亂跑。不知每一念都是釋迦（Sakyamuni，佛教創始人）出世，每一步都是彌勒（Maitreya，未來佛）下生。這樣忽然撞見，全都是自己神光。怎樣說得清自己的神光呢？』良久，說：『一輪明月照耀瀟湘。咄！』

禪師上堂說法時說：『白雲峰頂，往年曾經到過，早晨參拜，晚上請教，依師父學道。鬧市紅塵，煎熬不少。每天忙忙碌碌，貪生怕死直到老。咄！這皮囊臭穢容易壞，貪圖享樂不知厭倦，學佛學祖總是不懂。慚愧寒山（Hanshan，唐代詩人，隱居天臺山）老，枕著雲彩石頭睡覺。思量拾得（Shide，唐代詩人，寒山的同伴）奇特，喜歡住在深山巖洞里。蓑衣當被褥，箬笠當帽子。就像山僧我這樣舉唱，還有佛法嗎？』良久，說：『無為無事的人，跳出紅塵之外。咄！』

杭州慶善宗震禪師的法嗣：

杭州慶善普能禪師

僧人問：『祖祖相傳傳祖印，禪師您今天得法是師承何人？』

禪師說：『當官不要爭先，作客不要落後。』

僧人說：『這樣說來，您是西堂（Xitang，人名）的嫡傳弟子，臨濟（Linji，佛教禪宗人物）的兒孫。』

禪師說：『天臺山（Tiantai Mountain，山名）的粗糙木頭。』

禪師於是說：『事已至此，與你們這些人糾纏不清。一切眾生只因爲心中的塵埃沒有脫落。』

【English Translation】 English version

Successor of Zen Master Foyin of Gaotai, Nanyue (Foyin of Gaotai, Nanyue: a Zen master's name and location):

Zen Master Shiding of Longxing Temple, Tanzhou (Shiding of Longxing Temple, Tanzhou: a Zen master's name and location)

A monk asked: 'What is the realm of Xiaoxiang (Xiaoxiang: a place name, referring to the Hunan area)?'

The Master said: 'Monkeys cry in the deep night at Yuelu Mountain (Yuelu Mountain: a mountain name).'

The monk said: 'What is a person within that realm?'

The Master said: 'Meeting without dismounting, each has their own future path.'

A monk asked: 'What is the Dao (the Way)?'

The Master said: 'Flower streets and willow lanes.'

The monk said: 'What is a person on the Dao?'

The Master said: 'Laughing and talking merrily.'

The Master, addressing the assembly, said: 'The autumn wind has blown for several nights, gradually becoming cold. The monks (Na Seng: refers to monks) are already feeling the cold. Awake all night, pondering, the Patriarchs are hatefully running around randomly. Not knowing that every thought is Sakyamuni (Sakyamuni: the founder of Buddhism) appearing in the world, every step is Maitreya (Maitreya: the future Buddha) descending. If you suddenly encounter this, it is all your own divine light. How can one speak of one's own divine light?' After a long pause, he said: 'A bright moon illuminates Xiaoxiang. Tut!'

The Master, addressing the assembly, said: 'The summit of White Cloud Peak, I visited in past years, morning worship and evening requests, following the teacher to learn the Way. The noisy marketplace and red dust, not a little torment. Busy every day, clinging to life until old age. Tut! This leather bag is smelly, filthy, and easily broken. Greedy for pleasure, never knowing satisfaction, learning about the Buddha and the Patriarchs, never understanding. Ashamed of old Hanshan (Hanshan: a Tang Dynasty poet, recluse in Tiantai Mountain), sleeping on clouds and pillows of stone. Thinking Shide (Shide: a Tang Dynasty poet, Hanshan's companion) is extraordinary, loving to live in deep caves. A straw raincoat as bedding, a bamboo hat as a crown. Just like this mountain monk's chanting, is there any Buddhadharma (Buddha's teachings) in it?' After a long pause, he said: 'A person of non-action and non-affair, leaps out of the red dust. Tut!'

Successor of Zen Master Zongzhen of Qingshan Temple, Hangzhou (Zongzhen of Qingshan Temple, Hangzhou: a Zen master's name and location):

Zen Master Puneng of Qingshan Temple, Hangzhou (Puneng of Qingshan Temple, Hangzhou: a Zen master's name and location)

A monk asked: 'The ancestral seal is passed down from ancestor to ancestor. From whom did the Master receive the Dharma today?'

The Master said: 'When being an official, don't be in front. When being a guest, don't be behind.'

The monk said: 'In that case, you are a direct descendant of Xitang (Xitang: a person's name), a descendant of Linji (Linji: a figure in Chan Buddhism).'

The Master said: 'The rough wood of Tiantai Mountain (Tiantai Mountain: a mountain name).'

The Master then said: 'Since things have come to this, I will entangle with you all. All sentient beings are only because the dust in their hearts has not been removed.'

---

。情量不除。見色聞聲。隨波逐浪。流轉三界。汩沒四生。致使正見不明。觸途成滯。若也是非齊泯。善惡都忘。坐斷報化佛頭。截卻凡聖途路。到遮里。方有少許相應。直饒如是。衲僧分上也未為奇特。何故如此。才有是非。紛然失心。咄。

上堂。拈拄杖云。未入山僧手中。萬法宛然。既入山僧手中。復有何事。良久。云。無意氣時添意氣。不風流處也風流。卓一下。

建中靖國續燈錄卷第二十二 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二十三　　　［宋磻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十四世

洪州泐潭山真凈禪師法嗣

洪州分寧兜率從悅禪師

姓熊氏。虔州人。少依普圓院崇上人出家。未冠圓具。首習經論。次慕參問。緣契洞山真凈禪師。

開堂日。白槌罷。師云。住。住。五眼難觀。佛佛相傳。默然自照。西天諸祖謾說異端。唐土宗師強生文彩。英靈衲子一點難瞞。直下分明。臨機脫活。縱橫南北。出沒東西。于平地上涌起波瀾。向虛空中倒翻筋斗。今朝座下那個惺惺。便請出來開人眼目。

問。親聞洞里真訊息。今日新豐事若何

【現代漢語翻譯】 現代漢語譯本：如果不能去除情慾和思量，那麼見到顏色、聽到聲音，就會像隨波逐流一樣，在三界（欲界、色界、無色界）中流轉，在四生（胎生、卵生、濕生、化生）中沉沒，導致正確的見解無法顯明，處處遇到阻礙。如果能做到是非泯滅，善惡都忘，截斷報身佛和化身佛的頭顱，斷絕凡夫和聖人的道路，到了這個地步，才能稍微有些相應。即使這樣，對於一個修行人來說，也算不得稀奇。為什麼這樣說呢？因為只要有是非之念，就會心神紛亂而迷失本性。咄！

上堂說法。禪師拿起拄杖說：『未到老僧手中時，萬法本來如此。既到老僧手中，又有什麼事呢？』停頓片刻，說：『沒有意趣時偏要增添意趣，不風流的地方也要顯得風流。』用拄杖敲擊一下。

《建中靖國續燈錄》卷第二十二

《建中靖國續燈錄》卷第二十三

東京法雲禪寺住持傳法佛國禪師(臣)惟白 編集

對機門

南嶽懷讓禪師第十四世

洪州泐潭山真凈禪師法嗣

洪州分寧兜率從悅禪師

俗姓熊氏，虔州人。年少時依從普圓院的崇上人出家。還未成年就受了具足戒。開始學習經論，後來仰慕參禪問道。因緣相契，師從洞山真凈禪師。

開堂說法之日，敲擊法槌完畢。禪師說：『住！住！五眼（肉眼、天眼、慧眼、法眼、佛眼）難以觀照，佛佛之間心心相印地相傳。西天的諸位祖師妄自宣說奇異的理論，唐土的宗師勉強生出華麗的辭藻。但是，英靈的修行人一點也瞞不過。直接當下就分明，臨機應變而脫離束縛，縱橫南北，出沒東西，在平地上涌起波瀾，向虛空中倒翻筋斗。今天座下的各位，哪位是清醒明白的？請出來為大家開啟眼界。』

有僧人問：『親耳聽聞洞山裡的真實訊息，今天在新豐這裡又將如何呢？』

【English Translation】 English version: If emotionality and deliberation are not eliminated, then seeing forms and hearing sounds will be like drifting with the waves, transmigrating in the Three Realms (Desire Realm, Form Realm, Formless Realm), and sinking in the Four Births (womb-born, egg-born, moisture-born, transformation-born), causing correct views to be obscured and encountering obstacles everywhere. If one can achieve the extinction of right and wrong, and forget both good and evil, severing the heads of the Reward Body Buddha (Sambhogakaya) and the Manifestation Body Buddha (Nirmanakaya), and cutting off the paths of ordinary beings and sages, only then can one have a slight correspondence. Even so, for a monk, it is not considered extraordinary. Why is this so? Because as soon as there is a thought of right and wrong, the mind will be confused and lose its original nature. DOH!

Ascending the hall for Dharma talk. The Zen master picked up his staff and said: 'Before it enters the old monk's hand, all dharmas are as they are. Now that it is in the old monk's hand, what else is there?' After a moment of silence, he said: 'Adding interest where there is no interest, being romantic where there is no romance.' He struck the ground once with the staff.

Continuation of the Record of the Lamp of Jianzhong Jingguo, Volume 22

Continuation of the Record of the Lamp of Jianzhong Jingguo, Volume 23

Compiled by Wei Bai, Abbot of Fayun Zen Monastery in Tokyo, Dharma-transmitting Buddha-country Zen Master (Minister)

The Gate of Responding to Opportunities

Fourteenth Generation of Zen Master Huairang of Nanyue

Dharma Successor of Zen Master Zhenjing of Letan Mountain in Hongzhou

Zen Master Congyue of Doushuai in Fenning, Hongzhou

His surname was Xiong, and he was from Qianzhou. He left home at a young age, relying on Superior Person Chong of Puyuan Monastery. Before reaching adulthood, he received the full precepts. He first studied the scriptures and treatises, and then admired the practice of Zen inquiry. His affinity aligned with Zen Master Zhenjing of Dongshan.

On the day of his inaugural Dharma talk, after striking the gavel, the Zen master said: 'Stop! Stop! The Five Eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) are difficult to perceive, and the Buddhas transmit mind-to-mind. The Western Indian patriarchs falsely proclaimed strange theories, and the Tang Chinese masters forced out flowery rhetoric. However, the heroic monks cannot be deceived in the slightest. Directly and immediately be clear, respond to the occasion and break free from bondage, moving freely north and south, appearing and disappearing east and west, stirring up waves on flat ground, and somersaulting upside down in empty space. Today, among those seated here, who is awake and aware? Please come forward and open people's eyes.'

A monk asked: 'Having personally heard the true news from Dongshan, what will happen today in Xinfeng?'

---

。

師云。山橫嫩翠。溪瀉寒光。

僧曰。不因風捲浮雲盡。爭見涼天萬里秋。

師云。不妨奇特。

問。如何是兜率境。

師云。一水挪藍色。千峰削玉青。

如何是境中人。

師云。七凹八凸無人見。百手千頭祇自知。

師乃云。溪上桃花爛熳春。倚筇閑看笑靈云。抽枝抽葉尋常事。有悟無疑亦強分。諸禪者。既疑悟之強分。何玄旨而可定。但得凡情淨盡。自然聖解都忘。如此則何是非而有。何得失而論。何動靜而取。何彼此而分。到遮里。直得妙體虛明。大用縱橫。都無揀擇。好醜一如。還有人承當得么。若承當得。兜率與你拄杖子一任橫行。若也未然。不免自家受用去也。良久。云。撥落葉開苔蘚色。卓穿冰放野泉聲。卓拄杖一下。

上堂云。阿呵呵底時節。仲夏初殘梅雨歇。寥寥物外自清涼。擾擾人間方酷熱。諸禪客。一種含靈。為什麼世界有異。良久。云。天闊云無礙。風高海自澄。

上堂云。耳目一何清。端居幽谷里。秋風入古松。秋月生寒水。衲僧於此更求真。兩個猢猻垂四尾。喝一喝。

上堂云。龍安古路堂堂。往來未嘗間隔。嶺頭風動松聲。巖下溪流月色。上無一點紅埃。內有祖師窟宅。到此方得心休。自解橫吹玉笛。諸

{ "translations": [ "現代漢語譯本：", "", "師父說：『山巒橫亙，嫩綠一片；溪水傾瀉，寒光閃耀。』", "", "僧人說：『若非狂風捲盡浮雲，怎能見到涼爽天空下的萬里秋色？』", "", "師父說：『不妨奇特。』", "", "問：『什麼是兜率境（Tushita Heaven，彌勒菩薩的居所）？』", "", "師父說：『一水挪動藍色，千峰削出玉的青色。』", "", "『什麼是境中人？』", "", "師父說：『七凹八凸無人見，百手千頭只自己知道。』", "", "師父於是說：『溪上的桃花開得爛漫如春，我拄著竹杖，悠閒地看著靈云（Lingyun，人名）的微笑。抽枝發葉是尋常事，有悟與無悟，無疑也是勉強區分。各位禪者，既然懷疑開悟的勉強區分，又有什麼玄妙的旨意可以確定呢？只要凡夫的情感完全清凈，自然的聖人的理解也全部忘卻。如此一來，哪裡還有什麼是非可言？哪裡還有什麼得失可論？哪裡還有什麼動靜可取？哪裡還有什麼彼此可分？到了這裡，直接達到妙體虛明，大用縱橫，都沒有揀擇，好與丑都一樣。還有人能夠承擔得了嗎？如果能夠承擔，兜率境與你的拄杖，任你橫行。如果還不能，免不了自己受用去吧。』良久，說：『撥開落葉，露出苔蘚的顏色；鑿穿冰層，放出山野的泉水聲。』說完，卓了一下拄杖。", "", "上堂說法：『阿呵呵，是什麼時節？仲夏將盡，梅雨停歇。空曠的物外，自然清涼；擾攘的人間，正當酷熱。各位禪客，同樣是有靈性的生命，為什麼世界會有差異？』良久，說：『天闊云無礙，風高海自澄。』", "", "上堂說法：『耳目是多麼清凈啊，端正地居住在幽靜的山谷里。秋風吹入古老的松樹，秋月照耀著寒冷的水面。衲僧（Na Seng，僧人的自稱）在這裡更要尋求真理，兩個猢猻（Hu Sun，猴子）垂著四條尾巴。』喝一聲。", "", "上堂說法：『龍安（Long An，地名）的古路，堂堂正正，往來從未有過間隔。山嶺上風吹動松樹的聲音，巖石下溪流映照著月色。上面沒有一點紅塵，裡面有祖師的窟宅。到了這裡才能讓心休息，自然能夠橫著吹奏玉笛。』", "", "", "english_translations": [ "English version:", "", "The Master said, 'Mountains stretch across, tender green; streams cascade, cold light gleaming.'", "", "The monk said, 'If not for the wind sweeping away the floating clouds, how could one see the vast autumn sky for ten thousand miles?'", "", "The Master said, 'It doesn't hurt to be unique.'", "", "Asked, 'What is the Tushita Heaven (Tushita Heaven, the abode of Maitreya Bodhisattva)?'", "", "The Master said, 'A stream shifts its blue hue, a thousand peaks carve out jade's green.'", "", "'What is the person within that realm?'", "", "The Master said, 'Seven hollows and eight bumps unseen by anyone, a hundred hands and a thousand heads known only to oneself.'", "", "The Master then said, 'The peach blossoms by the stream bloom splendidly in spring. Leaning on my staff, I leisurely watch Lingyun (Lingyun, a person's name) smile. Sprouting branches and leaves are common occurrences. Having enlightenment or not, undoubtedly, is also a forced distinction. All you Chan practitioners, since you doubt the forced distinction of enlightenment, what profound meaning can be determined? Only when mundane emotions are completely purified will the understanding of sages naturally be forgotten. In this way, where would there be right and wrong to speak of? Where would there be gain and loss to discuss? Where would there be movement and stillness to grasp? Where would there be self and other to distinguish? Arriving here, one directly attains the wondrous body, empty and bright, with great function unhindered. There is no selection at all, good and bad are the same. Is there anyone who can take on this responsibility? If you can take it on, Tushita Heaven and your staff will let you roam freely. If not, you can't avoid enjoying it yourself.' After a long pause, he said, 'Brushing aside fallen leaves, revealing the color of moss; piercing through ice, releasing the sound of wild springs.' He struck his staff once.", "", "Entering the hall, he said, 'Ah, ha, ha, what time is it? The middle of summer is ending, the plum rains have ceased. In the vast realm beyond things, there is natural coolness; in the bustling human world, it is intensely hot. All you Chan guests, all sentient beings are the same, why are the worlds different?' After a long pause, he said, 'The sky is wide, clouds are unobstructed; the wind is high, the sea is naturally clear.'", "", "Entering the hall, he said, 'How clear are the ears and eyes, sitting upright in a secluded valley. The autumn wind enters the ancient pines, the autumn moon illuminates the cold waters. A monk here must seek the truth further, two monkeys hang down with four tails.' He shouted once.", "", "Entering the hall, he said, 'The ancient road of Long An (Long An, a place name) is grand and upright, and coming and going has never been interrupted. The sound of the wind moving the pines on the ridge, the moonlight reflecting on the stream under the rocks. There is not a speck of red dust above, and inside is the ancestral master's cave dwelling. Only here can the mind rest, and one can naturally play the jade flute horizontally.'" ] }

---

禪客。要識不涉程途底句么。良久。云。直須透過遮機關。不用敲開無縫鎖。咄。

上堂云。雪意連連作。春寒每放參。到頭真實處。不在口喃喃。

上堂云。兜率都無辨別。卻喚烏龜作鱉。不能說妙談真。祇解搖唇鼓舌。遂令天下衲僧覷見眼中滴血。莫有翻嗔作喜。笑傲煙霞者么。良久。云。笛中一曲昇平樂。算得生平未解愁。

上堂云。衲僧袖裡神鋒。截斷有句無句。隨宜獨立真規。處處清風滿路。更知結角羅紋。始解針來線去。

上堂云。始見新春。又逢初夏。四時若箭。兩曜如梭。不覺紅顏翻成白首。直須努力彆著精神。耕取自己田園。莫犯他人苗稼。既然如是牽犁拽杷。須是雪山白牛始得。且道鼻孔在什麼處。良久云。叱。叱。

潭州報慈開福進英禪師

問。遠涉長途即不問。到家一句事如何。

師云。雪滿長空。

僧曰。此猶是時人知有。轉身一路又作么生。師便喝。

上堂云。雪鋪銀世界。別是水晶宮。瑞氣紛紛動。何人住此中。拍禪床一下。云。清泰橋邊。今人榜樣。報慈堂上。古佛家風。橫擔楖𣗖入門來。便把草鞋跟截斷。華藏海中游戲。會春園裡逍遙。信乎朝入伽藍。暮成正覺。雖然如是。正令行時。猶較一著。敢問大眾。作么生是坐

【現代漢語翻譯】 現代漢語譯本： 禪客。想要知道不落入言語文字的真諦嗎？（停頓良久）說：必須徹底看透這個關鍵，不用費力打開沒有縫隙的鎖。咄！

上堂說法：雪花紛紛揚揚，春寒料峭，參禪的人也少了。最終的真實境界，不在於口頭的唸誦。

上堂說法：兜率天（Tushita Heaven，彌勒菩薩的居所）都沒有分別心，竟然把烏龜叫做鱉。不能巧妙地談論真理，只會搖唇鼓舌。以致於天下的僧人都看得眼中滴血。難道有人反而因此高興，在煙霞中自由自在地笑傲嗎？（停頓良久）說：笛子中吹奏一曲太平盛世的樂章，才算得上平生沒有憂愁。

上堂說法：僧人的袖子里藏著神妙的利劍，截斷有言語和無言語的境界。隨順時宜建立真正的規範，處處都是清風滿路。更要知道結角羅紋的道理，才能懂得穿針引線。

上堂說法：剛看到新春到來，又迎來初夏。四季像箭一樣飛逝，日月像梭子一樣穿梭。不知不覺紅潤的容顏變成白髮。必須努力振作精神，耕耘自己的田地，不要侵犯別人的莊稼。既然這樣牽著犁，拉著耙，必須是雪山上的白牛才行。那麼，鼻孔在什麼地方呢？（停頓良久）說：叱！叱！

潭州報慈開福進英禪師

問：遠涉長途就不問了，到達家鄉的那一句該怎麼說？

師說：雪滿長空。

僧人說：這還是世人知道的境界。轉身之後的路又該怎麼走？師父就喝斥。

上堂說法：白雪覆蓋著銀色的世界，另是一座水晶宮。吉祥的氣氛紛紛涌動，什麼人住在這裡面？拍了一下禪床，說：清泰橋邊，是現在人的榜樣。報慈禪堂上，是古佛的家風。橫著拿著楖𣗖（一種手杖）入門來，就把草鞋的後跟截斷。在華藏海（Hua-zang Ocean，佛教宇宙觀中的一個世界）中游戲，在會春園裡逍遙自在。相信早上進入伽藍（Sangharama，寺院），晚上就能成就正覺。雖然是這樣，正令施行的時候，還差一著。敢問各位，什麼是坐斷的訊息？

【English Translation】 English version: Zen practitioner. Do you want to know the phrase that doesn't involve a journey? (Pauses for a long time.) Says: You must thoroughly see through this key point, no need to laboriously open a seamless lock. DOH!

Ascending the hall to preach: Snowflakes are falling continuously, the spring cold is letting go of participation. The ultimate truth is not in the chanting of the mouth.

Ascending the hall to preach: Tushita Heaven (Tushita Heaven, the abode of Maitreya Bodhisattva) has no discrimination, yet it calls a turtle a鱉(biē, a type of turtle). Unable to skillfully discuss the truth, only knows how to wag the lips and flap the tongue. As a result, the monks of the world see blood dripping from their eyes. Could there be someone who turns anger into joy, laughing freely in the mist and clouds? (Pauses for a long time.) Says: A melody of peace and prosperity is played on the flute, which can be regarded as a lifetime without sorrow.

Ascending the hall to preach: The monk's sleeve hides a divine sword, cutting off the realm of words and no words. Establish true rules according to the occasion, everywhere is a clear breeze filling the road. Furthermore, know the principle of knotted corners and twill patterns, then you can understand threading the needle.

Ascending the hall to preach: Just saw the arrival of the new spring, and then ushered in the early summer. The four seasons pass like arrows, and the sun and moon shuttle like looms. Unconsciously, the rosy face turns into white hair. You must strive to invigorate your spirit, cultivate your own fields, and do not invade other people's crops. Since you are pulling the plow and dragging the rake, it must be a white yak from the snow mountain. So, where is the nostril? (Pauses for a long time.) Says: SHOUT! SHOUT!

Chan Master Jinying of Bao Ci Kai Fu Temple in Tanzhou

Asked: I won't ask about traveling a long distance, how should I say the phrase when arriving home?

The master said: Snow fills the sky.

The monk said: This is still the realm that people in the world know. What about the road after turning around? The master then shouted.

Ascending the hall to preach: Snow covers the silver world, it is another crystal palace. Auspicious atmosphere is surging, who lives in it? Slapping the Zen bed once, said: By the Qingtai Bridge, is the example of today's people. In Bao Ci Zen Hall, is the family style of the ancient Buddha. Carrying a 楖𣗖(zhī yú, a type of cane) horizontally to enter the door, then cut off the heel of the straw sandals. Playing in the Hua-zang Ocean (Hua-zang Ocean, a world in Buddhist cosmology), carefree in the Hui Chun Garden. Believe that entering the Sangharama (Sangharama, monastery) in the morning, one can achieve enlightenment in the evening. Although it is like this, when the proper order is carried out, there is still one step missing. May I ask everyone, what is the news of sitting and cutting off?

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致太平底事。還知么。提起拂子云。一掉秋風江上月。數枝春色洞中天。擊禪床一下。

上堂云。報慈有一公案。諸方未曾結斷。幸遇改旦拈出。各請高著眼看。遂趯下一隻鞋云。還知遮個訊息也無。達磨西歸時。提𢹂在身畔。

上堂云。今朝四月八。我佛降生辰。頭頭金相現。處處法幢新。不洗體。不洗塵。灌沐如來妙色身。誰信二千年後事。優曇重長一枝春。擲拄杖云。釋迦老子重下閻浮。為大事因緣故。出現於世。開佛知見。示佛知見。悟佛知見。入佛知見。已為諸人說了也。且作么生入。乃拍禪床云。不離當處常湛然。覓即知君不可見。

上堂云。與么上來。猛虎出林。與么下去。驚蛇入草。不上不下。日輪杲杲。喝一喝。云。瀟湘江水碧溶溶。出門便是長安道。

上堂。擲下拄杖。卻召大眾云。拄杖吞卻祖師了也。教什麼人說禪。還有救得也無。喝一喝。

上堂。驀拈拄杖示眾云。三世一切佛。同入遮窠窟。衲僧喚作遼天鶻。卓拄杖一下。

上堂云。山門寂寞。無可祇待。諸禪德。夜來思量。得一段因緣奇特。準擬今日供養大眾。及乎升座。忽然忘卻。如今卒作不辨。且望大眾智不責愚。不為笑怪。

桂州壽寧寺善資禪師

問。如何是廣南境。

【現代漢語翻譯】 現代漢語譯本： 就這件事的底細是什麼？你明白嗎？拿起拂塵說：『一拂之下，秋風吹動江上的明月，幾枝春色點綴洞中的天空。』敲擊禪床一下。

上堂說法時說：『報慈（寺名）有一則公案，各方叢林都未能了斷。幸好今天我把它提出來，請各位高明之士仔細看看。』於是踢下一隻鞋子說：『還知道這個訊息嗎？達磨（Bodhidharma）西歸的時候，就帶在身邊。』

上堂說法時說：『今天四月初八，是我佛降生的日子。處處都顯現金色的佛相，處處都是嶄新的法幢。不洗佛體，不洗塵埃，用香湯灌沐如來妙色之身。誰能相信兩千年後的今天，優曇花（Udumbara）又重新長出一枝新芽。』擲下拄杖說：『釋迦老子重新降臨閻浮提（Jambudvipa），爲了大事因緣的緣故，出現在世間。開啟佛的知見，指示佛的知見，領悟佛的知見，進入佛的知見。我已經為各位說過了。那麼如何進入呢？』於是拍擊禪床說：『不離當下之處，常自湛然。尋找它，就知道你無法看見它。』

上堂說法時說：『這樣上來，如同猛虎出林。這樣下去，如同驚蛇入草。不上不下，如同太陽高照。』喝一聲，說：『瀟湘江水碧波盪漾，出門就是通往長安的大道。』

上堂說法。擲下拄杖，卻呼喚大眾說：『拄杖吞掉了祖師了。教什麼人來說禪？還有人能救得了他嗎？』喝一聲。

上堂說法。突然拿起拄杖向大眾展示說：『三世一切諸佛，都一同進入這個窠窟。衲僧（指僧人）稱它為遼天的海東青。』用拄杖敲擊一下。

上堂說法時說：『山門寂靜冷落，沒有什麼可以招待各位。諸位禪德，昨夜思量，得到一段因緣非常奇特。本想今天供養大眾，等到升座的時候，忽然忘記了。現在突然不知如何是好，希望各位不要因為我的愚笨而責怪我，也不要嘲笑我。』

桂州壽寧寺善資禪師

問：如何是廣南（地名）的境界？

【English Translation】 English version: What is the ultimate truth of this matter? Do you understand? Raising the whisk, he said, 'With a single flick, the autumn wind stirs the moon on the river, and several sprigs of spring color adorn the cave in the sky.' He struck the Zen meditation platform once.

Ascending the Dharma hall, he said, 'Baoci (name of a temple) has a public case that has not been resolved by various quarters. Fortunately, I am bringing it up today. Please, all you insightful ones, take a close look.' Then, kicking off one shoe, he said, 'Do you know this message? When Bodhidharma (達磨) returned to the West, he carried it with him.'

Ascending the Dharma hall, he said, 'Today is the eighth day of the fourth month, the day of my Buddha's birth. Everywhere, golden Buddha images appear; everywhere, Dharma banners are new. Neither washing the body nor washing away the dust, we bathe the wondrous form of the Tathagata (如來) with fragrant water. Who would believe that two thousand years later, the Udumbara (優曇) flower would sprout a new branch?' Throwing down his staff, he said, 'Old Shakyamuni (釋迦) descends again to Jambudvipa (閻浮提), appearing in the world for the sake of a great karmic cause. Opening the Buddha's knowledge and vision, showing the Buddha's knowledge and vision, awakening to the Buddha's knowledge and vision, entering the Buddha's knowledge and vision. I have already told you all. So, how do you enter?' Then, striking the Zen platform, he said, 'Without leaving this very place, it is always serene. Seeking it, you will know that you cannot see it.'

Ascending the Dharma hall, he said, 'Coming up like this is like a fierce tiger emerging from the forest. Going down like this is like a startled snake entering the grass. Neither up nor down, the sun shines brightly.' He shouted once, saying, 'The waters of the Xiang River are a clear, rippling green; going out the door is the road to Chang'an.'

Ascending the Dharma hall, he threw down his staff and then called out to the assembly, saying, 'The staff has swallowed the Patriarch! Who will teach Zen? Is there anyone who can save him?' He shouted once.

Ascending the Dharma hall, he suddenly raised his staff and showed it to the assembly, saying, 'All the Buddhas of the three worlds enter this very lair together. Monks call it the Liaotian falcon.' He struck the staff once.

Ascending the Dharma hall, he said, 'The mountain gate is desolate, with nothing to offer. Venerable Zen practitioners, last night I pondered and obtained a particularly wonderful karmic connection. I intended to offer it to the assembly today, but when I ascended the seat, I suddenly forgot it. Now I am suddenly at a loss. I hope you will not blame me for my foolishness or laugh at me.'

Zen Master Shanzhi of Shounin Temple in Guizhou

Question: What is the realm of Guangnan (廣南)?

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師云。地連南嶽千峰秀。水接西川一派清。

僧曰。如何是境中人。

師云。腰間曾墜石。鏡上本無塵。

僧曰。人境已蒙師指示。向上宗乘車若何。

師云。一棒一痕分痛癢。獨許泥牛木馬知。

問。如何是祖師西來意。師以乎反覆示之。

僧曰。不會。

師云。好個訊息。

師乃云。若論此事。如鴉啄鐵牛。無下口處。無用心處。更向言中問覓。句下尋思。縱饒卜度將來。終成戲論邊事。殊不知本來具足。直下分明。佛及眾生。纖毫不立。尋常向諸人道。凡夫具足聖人法。凡夫不知。聖人具足凡夫法。聖人不會。聖人若會。即同凡夫。凡夫若知。即是聖人。然則凡聖一致。名相互陳。不識本源。迷其真覺。所以逐境生心。徇情附物。茍能一念情忘。自然真常體露。良久。云。便請薦取。

上堂云。諸禪德。釋迦老子不言。以手指天指地。須菩提不言。帝釋動地雨花。達磨大師不言。二祖乃云得髓。維摩居士不言。文殊讚歎不二。遂拈起拄杖云。拄杖子不言。成得個什麼。良久。云。扶過斷橋水。伴歸無月村。

上堂云。諸方五日一參。壽寧日日昇座。莫怪重說偈言。過在西來達磨。上士處處逢渠。後學時時蹉過。且道蹉過一著落在什麼處。舉起拂

【現代漢語翻譯】 現代漢語譯本： 師父說：『此地連線南嶽（山名，位於湖南省）千峰，景色秀麗，流水與西川（指四川）相接，清澈流暢。』 僧人問：『什麼是身處此境界中的人？』 師父說：『就像腰間曾經墜落石頭，鏡子上本來就沒有塵埃。』 僧人說：『人與境界的關係已經蒙受師父的指示，那麼向上追尋的宗門心法又該如何呢？』 師父說：『一棒下去，一下痕跡，各自感受痛癢，唯獨允許泥做的牛和木做的馬知道。』 有人問：『什麼是祖師（指達摩）西來（從印度到中國）的真意？』師父用『乎』字反覆地開示。 僧人說：『不明白。』 師父說：『真是個好訊息。』 師父於是說：『如果談論這件事，就像烏鴉啄食鐵牛，無從下口，無處用心。如果再在言語中問覓，在語句下尋思，縱然推測將來，最終也只是戲論邊事。殊不知本來就已具足，當下就可分明。佛與眾生，纖毫差別也不存在。我常常對你們說，凡夫具足聖人的法，只是凡夫不知道；聖人具足凡夫的法，只是聖人不會運用。聖人如果體會到這一點，就與凡夫相同；凡夫如果認識到這一點，就是聖人。這樣看來，凡聖本來就是一致的，只是名稱上相互陳述而已。不認識根本的源頭，就會迷惑于真實的覺悟。所以才會追逐外境而生心，順從情感而依附外物。如果能夠一念之間忘卻情感，自然真常的本體就會顯露。』良久，說：『請你們試著推薦一下。』 上堂說法時說：『各位禪德，釋迦老子不說話，只是用手指天指地；須菩提不說話，帝釋天就感動得天地震動，天雨散花；達摩大師不說話，二祖慧可就說自己得到了精髓；維摩居士不說話，文殊菩薩就讚歎其不二法門。』於是拿起拄杖說：『這拄杖子不說話，能成就什麼呢？』良久，說：『扶著人走過斷橋流水，陪伴人回到沒有月亮的村莊。』 上堂說法時說：『各處寺院五天一次參禪，壽寧寺每天都升座說法。不要奇怪我重複說偈語，這過錯在於西來的達摩。有智慧的人處處都能遇到他，後學之人卻常常錯過。』那麼，錯過這一著，究竟落在什麼地方呢？』舉起拂塵。

【English Translation】 English version: The Master said, 'This place connects to the thousand peaks of Nan Yue (a mountain in Hunan province), with beautiful scenery, and the flowing water connects to Xi Chuan (referring to Sichuan), clear and smooth.' A monk asked, 'What is a person who is in this state of being?' The Master said, 'It's like a stone once fell from the waist, and the mirror originally has no dust.' The monk said, 'The relationship between person and environment has already been instructed by the Master, so how should we pursue the upward path of the sect?' The Master said, 'One strike, one mark, each feels the pain, only the mud cow and wooden horse are allowed to know.' Someone asked, 'What is the true meaning of the Patriarch (referring to Bodhidharma) coming from the West (from India to China)?' The Master repeatedly enlightened him with the word 'hu (乎)'. The monk said, 'I don't understand.' The Master said, 'That's really good news.' The Master then said, 'If we talk about this matter, it's like a crow pecking at an iron ox, with no place to start, no place to focus. If you continue to ask and seek in words, and ponder under sentences, even if you speculate about the future, it will ultimately become trivial talk. You don't know that it is originally complete, and it can be clearly understood right now. There is not the slightest difference between Buddha and sentient beings. I often say to you, ordinary people are complete with the Dharma of sages, but ordinary people do not know it; sages are complete with the Dharma of ordinary people, but sages do not know how to use it. If sages realize this, they are the same as ordinary people; if ordinary people realize this, they are sages. In this way, the ordinary and the sacred are originally the same, only the names are mutually stated. Not recognizing the fundamental source will lead to confusion about true enlightenment. Therefore, they chase after external circumstances and give rise to thoughts, follow emotions and cling to external objects. If one can forget emotions in a single thought, the true and constant essence will naturally be revealed.' After a long pause, he said, 'Please try to recommend it.' When ascending the hall to preach, he said, 'All you Chan practitioners, Shakyamuni Buddha does not speak, but points to the sky and points to the earth; Subhuti does not speak, and Indra is so moved that the earth shakes and flowers rain down; Master Bodhidharma does not speak, and the Second Patriarch Huike says that he has obtained the essence; Vimalakirti does not speak, and Manjushri Bodhisattva praises his non-dual Dharma.' Then he picked up his staff and said, 'This staff does not speak, what can it accomplish?' After a long pause, he said, 'Helping people cross the broken bridge and flowing water, accompanying people back to the moonless village.' When ascending the hall to preach, he said, 'Temples everywhere hold Chan meditation sessions once every five days, but Shouning Temple ascends the seat to preach every day. Don't be surprised that I repeat the verses, the fault lies with Bodhidharma who came from the West. Wise people can meet him everywhere, but later learners often miss him.' So, where does this missed step fall?' He raised the whisk.

---

子云。一片月生海。幾家人上樓。

永州元豐太平寺安禪師

問。賢侯啟請。愿師舉唱。

師云。陌上桃花雪裡紅。

僧曰。一言才舉唱。四眾盡沾恩。

師云。沾恩底事作么生。

僧曰。是處有芳草。何山無白雲。

師云。伶利人難得。

問。如何是太平境。

師云。帶郭有山兼有水。

僧曰。如何是境中人。

師云。憧憧道上往來人。

僧曰。人境已蒙師指示。向上宗乘事若何。

師云。明月清風也笑人。

師以拄杖卓一下。云。還會么。空王佛已前之事。太平今日一時漏泄了也。還委悉么。一大藏教未當切腳。佛之一字尚污心田。豈況其餘。若也未然。且聽太平葛藤去也。擲拄杖。下座。

上堂云。有利無利。莫離行市。鎮州蘿蔔頭極貴。廬陵米價甚賤。爭以太平遮里。時豐道泰。商賈駢闐。白米四文一升。蘿蔔一文一束。不用北頭買賤。南頭賣貴。自然物及四生。自然利資王化。又怎生說個佛法道理。良久云。勸君不用鐫頑石。路上行人口似碑。

廬山歸宗杲禪師

問。為國開堂於此日。師將何法樂昇平。

師云。堯風蕩蕩。舜日輝輝。

僧曰。君恩將此報。祖意又何如。

【現代漢語翻譯】 現代漢語譯本 子云：一輪明月從海面升起，多少人家登上高樓賞月啊。

永州元豐太平寺安禪師

有僧人問道：賢侯（對地方長官的尊稱）開啟法會，請禪師您開示。

禪師說：田野小路上的桃花，在白雪中顯得格外鮮紅。

僧人說：您一句話才剛開示，四眾弟子都沾受了恩惠。

禪師說：這沾受恩惠的事情，你打算怎麼做呢？

僧人說：到處都有茂盛的芳草，哪座山沒有潔白的雲彩？

禪師說：聰明伶俐的人很難得啊。

有僧人問道：什麼是太平的境界？

禪師說：城郭周圍有山也有水。

僧人說：什麼是這境界中的人呢？

禪師說：是道路上熙熙攘攘來來往往的人。

僧人說：人與境界已經蒙受禪師您的指示了，更進一步的宗門大事又該如何呢？

禪師說：明月清風也在嘲笑人啊。

禪師用拄杖敲了一下地面，說：明白了嗎？空王佛（指佛）以前的事情，太平寺今天一時都泄露出來了。完全明白了嗎？全部的佛經也抵不上切腳（比喻微不足道）。只要有佛這個字，尚且會污染心田，更何況是其他的呢？如果還不明白，就聽聽太平寺的啰嗦吧。說完扔掉拄杖，走下座位。

禪師上堂說法時說：有利也好，無利也好，都不要離開市場。鎮州的蘿蔔頭非常貴，廬陵的米價非常便宜。怎麼用太平來掩蓋這裡呢？時局安定，天下太平，商人聚集。白米四文錢一升，蘿蔔一文錢一束。不用在北邊低價買入，在南邊高價賣出。自然萬物都能得到滋養，自然利益能夠資助王道教化。又該怎麼說佛法的道理呢？良久后說：勸你不要在頑石上雕刻，路上行人的口就是碑文。

廬山歸宗杲禪師

有僧人問道：今天為國家開設法堂，禪師您將用什麼佛法來使天下太平？

禪師說：堯帝的風範浩蕩，舜帝的光輝照耀。

僧人說：君王的恩情將用什麼來報答，祖師的意旨又該如何體現？

【English Translation】 English version Ziyun: A piece of moon rises from the sea, how many families go upstairs to enjoy the moon.

Chan Master An of Taiping Temple in Yuanfeng, Yongzhou

A monk asked: 'The virtuous governor initiates the Dharma assembly, please Master, enlighten us.'

The Master said: 'Peach blossoms on the country road, red in the snow.'

The monk said: 'As soon as a word is uttered, all four assemblies are blessed by your kindness.'

The Master said: 'What are you going to do with this blessing?'

The monk said: 'Everywhere there is fragrant grass, which mountain has no white clouds?'

The Master said: 'It is rare to find a clever person.'

A monk asked: 'What is the realm of Taiping (great peace)?'

The Master said: 'There are mountains and water around the city.'

The monk said: 'What are the people in this realm?'

The Master said: 'They are the people coming and going on the road.'

The monk said: 'We have already received your instructions on people and realm, Master. What about the further matters of the Zen school?'

The Master said: 'The bright moon and clear breeze are also laughing at people.'

The Master struck the ground with his staff and said: 'Do you understand? The matters before Kongwang Buddha (Buddha), Taiping Temple has revealed them all today. Do you fully understand? The entire Tripitaka (Buddhist scriptures) is not worth a toenail. The word 'Buddha' alone still pollutes the mind, let alone the rest. If you still don't understand, then listen to Taiping Temple's rambling.' He threw down his staff and left the seat.

The Master said in the Dharma hall: 'Whether there is profit or not, do not leave the market. The radish heads in Zhenzhou are extremely expensive, and the price of rice in Luling is very cheap. How can Taiping cover this up? The times are stable, and the world is peaceful, merchants gather. White rice is four coins a liter, and radishes are one coin a bunch. There is no need to buy cheap in the north and sell expensive in the south. Naturally, all things are nourished, and naturally, profits can support the king's teachings. How should we talk about the Dharma? After a long silence, he said: 'I advise you not to carve on stubborn stones, the mouths of people on the road are like steles.'

Chan Master Guizong Gao of Lushan

A monk asked: 'Today, we are opening a Dharma hall for the country. What Dharma will the Master use to bring peace to the world?'

The Master said: 'The virtue of Emperor Yao is vast, and the glory of Emperor Shun shines brightly.'

The monk said: 'How will we repay the kindness of the ruler, and how will we embody the intention of the Patriarch?'

---

師云。云生嶺上。雨滴巖前。

問。如何是歸宗境。

師云。重重看不盡。

僧曰。如何是境中人。

師云。個個眼眉橫。

師乃云。西來祖印。教外別傳。非大根器。不能證入。其證入者。不被文字語言所轉。聲色是非所迷。亦無雲門．臨濟之殊。趙州．德山之異。所以唱道須明有語中無語。無語中有語。若向遮里薦得。可謂終日著衣。未嘗掛一縷絲。終日吃飯。未嘗咬破一粒米。直是呵佛罵祖。有什麼過。雖然如是。欲得不招無間業。莫謗如來正法輪。喝一喝。

上堂。拈拄杖云。歸宗會斬蛇。禾山解打鼓。萬象與森羅。皆從遮里去。擲下柱杖云。皈堂喫茶。

南嶽祝融峰上封寺慧和禪師

問。師唱誰家曲。宮商何調中。

師云。不落五音。

僧曰。不屬韶陽調去也。

師云。且喜有知音。

師乃云。未升猊座已前。盡大地人成佛已畢。更有何法可說。更有何生可利。況菩提煩惱。本自寂然。生死涅槃。猶如春夢。門庭施設。誑呼小兒。方便門開。羅紋結角。于衲僧面前。皆為幻惑。且道衲僧有甚長處。拈起拄杖云。孤根自有擎天勢。不比尋常曲𩓪枝。卓一下。

上堂云。祝融峰上。瑞氣騰空。行道壇前。祥雲拂地。林間衲子

【現代漢語翻譯】 現代漢語譯本： 師父說：『雲彩在山嶺上升起，雨滴落在巖石前。』

問：『什麼是歸宗（Guizong，地名）的境界？』

師父說：『重重疊疊，看不窮盡。』

僧人問：『什麼是境界中的人？』

師父說：『個個都是橫眉冷對。』

師父於是說：『西來的祖師禪印（Zushi chan yin），是教外別傳的。不是具有大根器的人，不能證入。那些證入的人，不被文字語言所迷惑，不被聲色是非所迷惑。也沒有云門（Yunmen，人名）和臨濟（Linji，人名）的差別，趙州（Zhaozhou，人名）和德山（Deshan，人名）的不同。所以說法必須明白有語中的無語，無語中的有語。如果能在這裡領悟，就可以說是終日穿著衣服，卻未曾掛上一根絲；終日吃飯，卻未曾咬破一粒米。直接呵斥佛，謾罵祖師，又有什麼過錯呢？雖然如此，想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』喝一聲。

上堂說法，拿起拄杖說：『歸宗（Guizong）會斬蛇，禾山（Heshan，地名）懂得打鼓。萬象和森羅，都從這裡出發。』放下拄杖說：『回堂喫茶去。』

南嶽祝融峰（Nanyue Zhurong feng）上封寺（Shangfeng si）慧和禪師（Huihe Chanshi）

問：『師父唱的是誰家的曲子？宮商哪個調子？』

師父說：『不落入五音之中。』

僧人說：『那是不屬於韶陽（Shaoyang，地名）的調子了。』

師父說：『可喜的是有知音。』

師父於是說：『未升上獅子座之前，整個大地的人都已經成佛完畢。還有什麼法可以再說？還有什麼眾生可以度化？況且菩提和煩惱，本來就是寂靜的。生死和涅槃，猶如春天的夢。門庭的設施，是用來哄騙小孩子的。方便之門打開，羅紋交錯，在衲僧面前，都只是幻覺迷惑。那麼，衲僧有什麼長處呢？』拿起拄杖說：『孤根自有擎天之勢，不比尋常彎曲的樹枝。』卓一下。

上堂說法：『祝融峰（Zhurong feng）上，吉祥之氣騰空而起。行道壇前，祥雲拂過地面。林間的衲子』

【English Translation】 English version: The Master said, 'Clouds rise above the mountain peaks, raindrops fall before the rocks.'

Asked, 'What is the realm of Guizong (place name)?'

The Master said, 'Layer upon layer, one cannot see the end.'

A monk asked, 'What is a person within that realm?'

The Master said, 'Each and every one has eyebrows set crosswise.'

The Master then said, 'The ancestral seal (Zushi chan yin) that came from the West is a special transmission outside the teachings. Those without great capacity cannot realize it. Those who realize it are not turned by words and language, nor are they deluded by sound and form, right and wrong. There is no difference between Yunmen (person's name) and Linji (person's name), nor is there any difference between Zhaozhou (person's name) and Deshan (person's name). Therefore, when speaking the Way, one must understand the wordlessness within words, and the wordfulness within wordlessness. If you can realize this, you can say that all day long you wear clothes, yet you have never hung a single thread; all day long you eat, yet you have never broken a single grain of rice. Directly scolding the Buddha and cursing the Patriarchs, what fault is there? Although it is like this, if you wish not to incur the karma of incessant hell, do not slander the True Dharma Wheel of the Tathagata.' He gave a shout.

Entering the hall, he raised his staff and said, 'Guizong (place name) knows how to slay snakes, Heshan (place name) understands how to beat the drum. The myriad phenomena and the vast array of things all proceed from here.' He threw down his staff and said, 'Return to the hall for tea.'

Zen Master Huihe (Huihe Chanshi) of Shangfeng Temple (Shangfeng si) on Mount Zhurong (Zhurong feng) in Nanyue (Nanyue)

Asked, 'Whose tune does the Master sing? Which mode of the Gongshang scale is it in?'

The Master said, 'It does not fall within the five tones.'

The monk said, 'Then it does not belong to the Shaoyang (place name) melody.'

The Master said, 'It is gratifying to have a kindred spirit.'

The Master then said, 'Before ascending the lion throne, all the people of the great earth have already completed their Buddhahood. What Dharma is there to speak of? What beings are there to benefit? Moreover, Bodhi and affliction are originally still and silent. Birth and death, Nirvana, are like a spring dream. The arrangements of the gate are to deceive small children. The gate of expedient means is opened, with intricate patterns, but before the mendicant monks, all are illusions and delusions. Then, what strengths do the mendicant monks have?' Raising his staff, he said, 'A solitary root has the power to support the heavens; it is not like an ordinary crooked branch.' He struck it once.

Entering the hall, he said, 'On Mount Zhurong (Zhurong feng), auspicious vapors rise into the sky. Before the walking meditation platform, auspicious clouds brush the ground. The mendicants in the forest'

---

。信步經行。嶺上樵夫。謳歌拍乎。把針巖畔。音樂鳥聲。懶瓚庵前。風生虎嘯。說甚透聲透色。休論達磨迷逢。莫是真假有無。俱不可得么。若恁么會。未免眼中添屑。總不恁么。又作么生。良久。云。此境此時誰得意。極目千山入望來。

衢州超化院靜禪師

上堂云。箇中之源。無歸者久。祇為言泉亂派。語脈混流。一波始生。萬波隨往。生而不止。往而不休。遂使洪波浩渺。白浪滔天。今日山僧不免挽泥帶水。卓拄杖一下。

上堂云。聲前認得。已涉廉纖。句下承當。猶為鈍漢。電光石火。尚在遲疑。一點不來。橫屍千里。良久。云。有甚用處。喝一喝。

筠州五峰凈覺院本禪師

問。寶座高昇。愿聞舉喝。

師云。雪裡梅花火里開。

僧曰。莫便是為人處也無。

師云。井底紅塵已漲天。

問。同聲相應時如何。

師云。鵓鳩樹上啼。

僧曰。同氣相求時如何。

師云。猛虎巖前嘯。

問。一進一退時如何。

師云。腳在肚下。

僧曰。如何是不動尊。

師云。行住坐臥。

師乃云。恁么也不得。不恁么也不得。恁么不恁么總不得。諸人作么生會。直下會得。不妨奇特。更或針錐。西天此土。

【現代漢語翻譯】 現代漢語譯本：

信步走著。山嶺上的樵夫，歌唱著拍著節拍。把針巖邊，傳來音樂般的鳥鳴聲。懶瓚庵前，風聲呼嘯如虎。說什麼透聲透色呢？休要談論達磨（Bodhidharma）的迷惑與相逢。莫非是真假、有無，都不可得嗎？如果這樣理解，未免是眼中添了雜物。完全不這樣理解，又該如何呢？良久，說：『此情此景誰能得意？放眼望去，千山萬壑盡收眼底。』

衢州超化院靜禪師

上堂說法：『箇中之源，無所歸屬已經很久了。只因爲言語如泉水般擾亂了源頭，話語的脈絡混雜不清。一個波浪開始產生，千萬個波浪隨之而去。產生而不停止，前往而不休止。於是使得洪大的波濤浩渺無邊，白色的浪花滔天而起。今日山僧我不免要挽起泥土，帶著水，卓拄杖一下。』

上堂說法：『在聲音之前就認識到，已經落入了膚淺的層面。在語句之下才承擔，仍然是遲鈍的人。電光石火之間，尚且還在遲疑。一點也不來，橫屍千里。』良久，說：『有什麼用處呢？』喝一聲。

筠州五峰凈覺院本禪師

問：『寶座高昇，愿聞舉喝。』

師說：『雪裡梅花火里開。』

僧人說：『莫非這就是為人處世的道理嗎？』

師說：『井底紅塵已漲天。』

問：『同聲相應時如何？』

師說：『鵓鳩樹上啼。』

僧人說：『同氣相求時如何？』

師說：『猛虎巖前嘯。』

問：『一進一退時如何？』

師說：『腳在肚下。』

僧人說：『如何是不動尊（Acalanātha）？』

師說：『行住坐臥。』

師於是說：『這樣也不行，不這樣也不行，這樣不這樣總是不行。各位如何理解？當下領會，倒也奇特。更進一步追問，如同針錐一般。無論是西天（India）還是此土（China）。』

【English Translation】 English version:

Walking leisurely. A woodcutter on the ridge sings and claps. Beside the Bazhen Rock, musical bird sounds are heard. In front of Lazan's hermitage, the wind howls like a tiger. What is there to say about penetrating sound and penetrating form? Let's not discuss Bodhidharma's (達磨) confusion and encounters. Could it be that truth and falsehood, existence and non-existence, are all unattainable? If you understand it this way, you inevitably add impurities to your eyes. If you don't understand it this way at all, then what? After a long pause, he said, 'Who can be content with this scene and this moment? Looking as far as the eye can see, a thousand mountains come into view.'

Zen Master Jing of Chaohua Monastery in Quzhou

Ascending the hall, he said, 'The source within has been without a home for a long time. It is only because words, like a spring, disturb the source, and the veins of speech become mixed and unclear. One wave begins to arise, and ten thousand waves follow. Arising without ceasing, going without stopping. Thus, the vast waves become boundless, and the white waves rise to the sky. Today, this mountain monk cannot avoid pulling up mud and carrying water, striking the staff once.'

Ascending the hall, he said, 'Recognizing before the sound has already entered a shallow level. Undertaking under the sentence is still a dull person. In the flash of lightning, there is still hesitation. If even a little does not come, corpses will lie for thousands of miles.' After a long pause, he said, 'What is the use?' He shouts once.

Zen Master Ben of Jingjue Monastery on Five Peaks in Yunzhou

Asked, 'The precious seat is raised high; I wish to hear the shout.'

The Master said, 'Plum blossoms bloom in the snow, and in the fire.'

The monk said, 'Could this be the way to deal with people?'

The Master said, 'The red dust at the bottom of the well has already flooded the sky.'

Asked, 'What is it like when voices respond in harmony?'

The Master said, 'The turtledove cries on the tree.'

The monk said, 'What is it like when those of like mind seek each other?'

The Master said, 'The fierce tiger roars in front of the cliff.'

Asked, 'What is it like when advancing and retreating?'

The Master said, 'The feet are under the belly.'

The monk said, 'What is Acalanātha (不動尊)?'

The Master said, 'Walking, standing, sitting, and lying down.'

The Master then said, 'This way is not acceptable, not this way is not acceptable, this way and not this way are all unacceptable. How do you all understand? To understand directly is quite remarkable. To question further is like a needle or awl. Whether it is in India (西天) or here in China (此土).'

---

上堂云。五峰家風。南北西東。要用便用。以橛釘空。咄。

蘄州五祖常禪師法嗣

蘄州月頂延福寺倫禪師

問。如何是蘄州境。

師云。白雲堆里神仙秀。

僧曰。如何是境中人。

師云。紫閣筵中鼎鼐材。

問。如何是祖師西來意。

師云。涼風卻退檐前暑。

問。止宿庵中即不問。途中受用事如何。

師云。落花鋪地錦。流水映天心。

僧曰。忽遇向上人來又作么生。

師云。劍有七星君可度。琴無五線客難尋。

問。如何是宗乘向上事。

師云。古符常照夜堂明。

師良久云。舍利塔前。金蕊花開吐艷。毗盧藏畔。綠毛龜戲池中。霧卷山堂。云藏佛閣。老鶴盤空。青羅翳目。足可與諸人內助其機。外揚其道。又何必山僧出來指點。然雖如是。也須的當始得。且道的當底事作么生。多謝寶陀巖上月。舒光常得到松門。

上堂云。重陽何物助僧家。籬菊枝枝盡發花。不學故侯將伴飲。為君泛出趙州茶。祇此一杯醒大夜。盧同七碗謾矜誇。良久。云。便請。卓拄杖一下。

上堂云。時雨頻過比屋涼。師田昆甲盡同光。禪家高臥無餘事。贏得林梢磬韻長。正當恁么時。誰是知音者。良久。云。子期

【現代漢語翻譯】 現代漢語譯本 （禪師）上堂說法時說：五峰的家風，遍及南北西東。需要用時就用，如同用木樁釘在空中一樣。咄！（表示呵斥或強調）

蘄州五祖常禪師的法嗣

蘄州月頂延福寺倫禪師

有僧人問：如何是蘄州的境界？ 禪師說：白雲堆里，顯現出神仙般的秀麗。 僧人說：如何是境界中的人？ 禪師說：如同紫閣宴席中的棟樑之材。 有僧人問：如何是祖師西來意（Bodhidharma's intention in coming from the West）？ 禪師說：涼風吹退屋檐前的暑氣。 有僧人問：在庵中借宿暫且不問，路途中的受用又如何呢？ 禪師說：落花鋪滿地面，如同錦緞；流水映照天空，顯現真心。 僧人說：忽然遇到更高境界的人來，又該如何應對呢？ 禪師說：寶劍有七星的標誌，你可以衡量；古琴沒有五線譜，知音難尋。 有僧人問：如何是宗乘（Zen tradition）向上的事情？ 禪師說：古代的符箓常常照亮夜晚的廳堂。 禪師沉默良久，說：在舍利塔（relic pagoda）前，金色的蓮花盛開，吐露芬芳；在毗盧藏（Vairocana repository）旁，綠毛龜在池中嬉戲。霧氣籠罩山堂，雲彩遮蔽佛閣。老鶴在空中盤旋，青色的羅紗遮蔽視線。這些足以幫助你們在內在領悟禪機，在外弘揚佛道。又何必由我來指點呢？雖然如此，也必須真正領悟才行。那麼，真正領悟的事情是什麼樣的呢？多謝寶陀巖（Mount Putuo）上的月亮，常常將光輝照到松樹門前。

（禪師）上堂說法時說：重陽節（Double Ninth Festival）有什麼東西可以幫助僧人呢？籬笆上的菊花，每一枝都盛開著。不學那些舊時的王侯將相聚在一起飲酒作樂，而是為你們煮上一杯趙州茶（Zhaozhou tea）。僅僅這一杯茶，就能讓人從長夜中醒來，盧仝（Lu Tong）誇耀的七碗茶，實在太過分了。良久，說：請吧。然後用拄杖敲擊了一下地面。

（禪師）上堂說法時說：時常下雨，家家戶戶都感到涼爽。僧人的田地和昆蟲草木，都沐浴在同一片光明之中。禪家的修行者高臥休息，沒有其他的事情，只贏得林梢傳來悠長的磬聲。正當這個時候，誰是真正的知音呢？良久，說：子期（Zi Qi）。

【English Translation】 English version The Master ascended the hall and said: 'The family style of Five Peaks extends to the North, South, West, and East. Use it when needed, like driving a stake into the empty sky.' Doh!

Successor of Dharma to Chan Master Chang of the Fifth Ancestor of Qizhou

Chan Master Lun of Yueding Yanfu Temple in Qizhou

A monk asked: 'What is the realm of Qizhou?' The Master said: 'Amidst the piles of white clouds, the beauty of immortals is revealed.' The monk said: 'What are the people within the realm?' The Master said: 'They are the pillars of state in the Purple Pavilion banquet.' A monk asked: 'What is the meaning of Bodhidharma's intention in coming from the West?' The Master said: 'The cool breeze retreats the summer heat from before the eaves.' A monk asked: 'Staying overnight in the hermitage is not questioned, but what about the benefit received on the journey?' The Master said: 'Fallen flowers spread like brocade on the ground; flowing water reflects the mind of heaven.' The monk said: 'If suddenly an advanced person comes, what should be done?' The Master said: 'The sword has seven stars, you can measure it; the zither has no five lines, a connoisseur is hard to find.' A monk asked: 'What is the matter of upward progress in the Zen tradition?' The Master said: 'Ancient talismans often illuminate the night hall.' The Master paused for a long time and said: 'Before the relic pagoda, golden lotus flowers bloom in splendor; beside the Vairocana repository, green-haired turtles play in the pond. Mist rolls over the mountain hall, clouds conceal the Buddha's pavilion. An old crane circles in the sky, a blue silk veil obscures the eyes. This is enough to help you inwardly realize the Zen opportunity and outwardly promote the Dharma. Why must this mountain monk come out to point it out? Even so, it must be truly understood. So, what is the matter of true understanding like? Many thanks to the moon above Mount Putuo, which constantly shines its light to the pine gate.'

The Master ascended the hall and said: 'What does the Double Ninth Festival offer to help monks? Every branch of the chrysanthemums on the fence is in full bloom. I do not imitate the old lords and generals who gather to drink, but brew a cup of Zhaozhou tea for you. Just this one cup awakens one from the long night; Lu Tong's boasting of seven bowls is excessive.' After a long pause, he said: 'Please.' Then he struck the ground once with his staff.

The Master ascended the hall and said: 'Frequent rains pass, and every household feels cool. The monks' fields and the insects and plants all share the same light. Zen practitioners lie down and rest, with nothing else to do, only winning the long sound of the chime from the treetops. At just this moment, who is the true connoisseur? After a long pause, he said: 'Zi Qi.'

---

別後空千載。月上落崖流水寒。

蘄州南烏崖壽聖楚清禪師

問。如何是黃梅訊息。

師云。不許夜行。

僧曰。如何為人。

師云。投明須到。

問。亡僧遷化向什麼處去。

師云。靈峰水急。

僧曰。恁么則不去也。

師云。蒼天。蒼天。

師乃云。見成公案。已涉多岐。佇思稽遲。遼天迸鶻。茍喪目前。實為苦屈。敢問諸人。且作么生是目前底句。良久。云。燈籠拊掌。露柱呵呵。

江陵護國禪院月禪師法嗣

江陵護國惠本禪師

問。有物先天地。無形本寂寥。未審是甚麼物。

師云。一鋌墨。

僧曰。恁么則耀古照今去也。

師云。作么生是耀古照今底。僧便喝。師便打。

師乃云。一切法是佛法。糞掃堆頭。丈六金身。豬肉案上。十身調御。還會么。師顰象顧已多端。切忌韓獹空逐塊。喝一喝。下座。

上堂云。塵劫來事。盡在如今。滿目風光。十方無礙。山遙水遠。地厚天高。剎剎見成。頭頭顯著。直饒恁么會得。衲僧眼睛未曾夢見。且喚什麼作衲僧眼睛。還會么。穿過須彌。

上堂云。好個時節。誰肯承當。茍或無人。不如惜取。良久。云。彈雀夜明珠。

上堂云。去

【現代漢語翻譯】 現代漢語譯本 別後空千載。月上落崖流水寒。

蘄州南烏崖壽聖楚清禪師

問：如何是黃梅訊息？ 師云：不許夜行。

僧曰：如何為人？ 師云：投明須到。

問：亡僧遷化向什麼處去？ 師云：靈峰水急。

僧曰：恁么則不去也。 師云：蒼天。蒼天。

師乃云：見成公案，已涉多岐。佇思稽遲，遼天迸鶻。茍喪目前，實為苦屈。敢問諸人，且作么生是目前底句？良久。云：燈籠拊掌，露柱呵呵。

江陵護國禪院月禪師法嗣

江陵護國惠本禪師

問：有物先天地，無形本寂寥。未審是甚麼物？ 師云：一鋌墨（一塊墨）。

僧曰：恁么則耀古照今去也。 師云：作么生是耀古照今底？僧便喝。師便打。

師乃云：一切法是佛法。糞掃堆頭，丈六金身。豬肉案上，十身調御。還會么？師顰象顧已多端，切忌韓獹空逐塊。喝一喝。下座。

上堂云：塵劫來事，盡在如今。滿目風光，十方無礙。山遙水遠，地厚天高。剎剎見成，頭頭顯著。直饒恁么會得，衲僧眼睛未曾夢見。且喚什麼作衲僧眼睛？還會么？穿過須彌（Sumeru）。

上堂云：好個時節，誰肯承當。茍或無人，不如惜取。良久。云：彈雀夜明珠。

上堂云：去

【English Translation】 English version Separated for a thousand years. The moon rises, the cliff falls, the flowing water is cold.

Chan Master Chǔ Qīng of Shòu Shèng Monastery at South Wū Cliff, Qizhou

Question: What is the news from Huangmei (Huangmei, a place associated with the Sixth Patriarch of Chan Buddhism)? Master said: 'No night travel allowed.'

Monk said: 'How to be a person?' Master said: 'Must arrive by dawn.'

Question: Where does a deceased monk go after transformation? Master said: 'The current at Spirit Peak (Língfēng, a mountain name) is swift.'

Monk said: 'In that case, he won't go.' Master said: 'Azure Heaven! Azure Heaven!'

The Master then said: 'The obvious case is already involved in many branches. Lingering thoughts delay, a falcon bursts forth from the distant sky. If you lose what's before your eyes, it's truly a bitter injustice. I dare ask you all, what is the phrase right before your eyes?' After a long pause, he said: 'The lantern claps its hands, the pillar laughs heartily.'

Successor of Chan Master Yuè of Hù Guó Monastery in Jiangling

Chan Master Huì Běn of Hù Guó Monastery in Jiangling

Question: There is a thing prior to heaven and earth, formless and fundamentally still. I don't know what this thing is? Master said: 'A stick of ink (yī tíng mò, a stick of ink).'

Monk said: 'In that case, it illuminates the past and shines on the present.' Master said: 'How does it illuminate the past and shine on the present?' The monk then shouted. The master then struck him.

The Master then said: 'All dharmas are Buddha-dharma. On a pile of swept-away rubbish, a sixteen-foot golden body. On the butcher's block, ten bodies of taming. Do you understand? The Master's frowning and elephant-like gaze has already been excessive; be careful not to chase after clods of dirt like a Korean hound. A shout!' He then descended from the seat.

Ascending the hall, he said: 'Events of countless kalpas are all in the present moment. The scenery fills the eyes, unobstructed in the ten directions. Mountains are distant, waters are far, the earth is thick, the sky is high. Each realm is complete, each thing is clearly manifest. Even if you understand it this way, the eyes of a monk have never dreamed of it. So what do you call the eyes of a monk? Do you understand? Pass through Sumeru (Sumeru, the central world-mountain in Buddhist cosmology).'

Ascending the hall, he said: 'What a good time, who is willing to take it on? If there is no one, it is better to cherish it. ' After a long pause, he said: 'Shooting sparrows with a night-shining pearl.'

Ascending the hall, he said: 'Go.'

---

處與來時一般。來時與去處不別。有人聞著點頭。有人聞著不肯。且道肯即是。不肯即是。也是鞏縣茶瓶。

杭州凈土思禪師法嗣

杭州靈鳳山萬壽法詮禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。針劄不入。

僧曰。石照嫡子。臨濟兒孫。

師云。錦溪一派。盡向東流。

問。佛法流通。如何指示。

師云。上天下地。

僧曰。學人也恁么見。

師云。錯。

問。如何是佛。

師云。抱樁打拍浮。

僧曰。如何是法。

師云。莫泥彈子。

僧曰。如何是僧。

師云。剃除鬚髮。

僧曰。三寶外。還別有為人處也無。師舉起一指。

僧曰。不會。

師云。指在唯觀月。風來不動幡。

師乃云。靈光洞耀。妙體昭然。動寂真常。隱顯無二。六凡皆覺。強自云迷。四聖還源。謾稱開悟。茍能返照。一念無差。不用思量。便請構取。還有薦得底么。良久。云。靜處薩婆訶。

上堂云。德山棒．臨濟喝。儘是無風波𠯗𠯗。燈籠𨁝跳過青天。露柱魂驚頭腦裂。然雖如是。大渴食鹽加得渴。喝一喝。

杭州慶善守隆禪師

問。諸佛出世。為一大事。如何是一大事。

師

【現代漢語翻譯】 現代漢語譯本：

處在和來時一樣的地方。來時和去處沒有區別。有人聽了點頭贊同，有人聽了不肯贊同。那麼，到底是贊同對呢，還是不贊同對呢？這就像鞏縣的茶瓶一樣，沒什麼特別的。

杭州凈土思禪師的法嗣

杭州靈鳳山萬壽法詮禪師

問：禪師您唱的是哪一家的曲調？您的宗風傳承自哪一位祖師？

師說：針都扎不進去。

僧人說：您是石照禪師的嫡傳弟子，臨濟宗的兒孫。

師說：錦溪這一派，都向東流去。

問：佛法流通，應該如何指示？

師說：上天入地。

僧人說：學人也是這樣理解的。

師說：錯了。

問：什麼是佛？

師說：抱著木樁打水漂。

僧人說：什麼是法？

師說：不要把泥彈子當真。

問：什麼是僧？

師說：剃除了鬚髮的人。

僧人說：在佛、法、僧三寶之外，還有其他為人處世的道理嗎？

禪師舉起一根手指。

僧人說：不明白。

禪師說：手指是爲了指示月亮，風來了，動的只是幡，心不動。

禪師於是說：靈光洞徹照耀，妙體顯明昭然。動與寂，真與常，隱藏與顯現，沒有兩樣。六道凡夫都具有覺性，卻偏要說自己迷惑。四聖迴歸本源，也只是虛妄地稱自己開悟。如果能夠反觀自照，一念沒有差錯，不用思量，就請直接領會。還有能夠領會的嗎？

（停頓良久）

禪師說：靜處薩婆訶（意為：一切成就）。

禪師上堂說法：德山禪師用棒打，臨濟禪師大喝，都是無風也要掀起波浪。燈籠突然跳過青天，露柱（石柱）也嚇得魂飛魄散。雖然是這樣，但就像口渴的人喝鹽水，只會越喝越渴。喝！

杭州慶善守隆禪師

問：諸佛出世，爲了一件大事，什麼是這一件大事？

師：

【English Translation】 English version:

It is the same as when it came. Coming and going are not different. Some nod in agreement when they hear it, some refuse to agree. Now, is agreeing right, or is disagreeing right? It's just like a tea bottle from Gong County, nothing special.

Successor of Chan Master Jingtusi of Hangzhou

Chan Master Fachuan of Wanshou Mountain, Lingfeng, Hangzhou

Question: Whose tune does the master sing? Whose lineage does the master inherit?

The master said: A needle cannot pierce it.

The monk said: A direct descendant of Shizhao, a descendant of Linji.

The master said: The Jinxi stream flows eastward entirely.

Question: How should the circulation of the Buddha-dharma be indicated?

The master said: Above heaven and below earth.

The monk said: This is how I see it as well.

The master said: Wrong.

Question: What is Buddha?

The master said: Embracing a stake and splashing around.

Question: What is Dharma?

The master said: Don't take mud pellets seriously.

Question: What is Sangha?

The master said: One who has shaved their head and beard.

The monk said: Besides the Three Jewels (Buddha, Dharma, Sangha), is there another way to help people?

The master raised a finger.

The monk said: I don't understand.

The master said: The finger is only to point at the moon; when the wind comes, only the banner moves.

The master then said: The spiritual light shines brightly, the wonderful essence is clearly revealed. Movement and stillness, truth and constancy, concealment and manifestation are not two. All beings in the six realms possess awareness, yet stubbornly claim to be deluded. The Four Sages returning to the source are merely falsely claiming enlightenment. If one can turn inward and reflect, without the slightest error in a single thought, without needing to think, then please grasp it directly. Is there anyone who can realize it?

(After a long pause)

The master said: 'Quiet place, Svaha' (meaning: all is accomplished).

The master ascended the Dharma hall and said: 'Deshan's stick and Linji's shout are all stirring up waves where there is no wind. The lantern suddenly jumps across the blue sky, and the pillar is so frightened that its head splits open. Even so, it's like drinking salt water when you're very thirsty, which only makes you thirstier.' Shout!

Chan Master Shoulong of Qingshan Temple, Hangzhou

Question: The Buddhas appear in the world for a great matter. What is this great matter?

The master:

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云。不同小事。

僧曰。唯此一事實去也。

師云。棒打石人頭。

問。如何是祖師西來意。

師云。扁舟過剡溪。

問。知師久蘊囊中寶。今日當筵略借看。

師云。多少分明。

僧曰。師子吼時全露現。文殊仗劍又如何。

師云。驚殺老僧。

問。千佛出世。各有奇祥。和尚今日以何為驗。

師云。木人把板雲中拍。

僧曰。意旨如何。

師云。石女拈笙水底吹。

師乃云。問同攢花簇錦。答也土上加泥。彼此氣宇沖沖。何須聽人處分。可謂如石含玉。不知玉之無瑕。似地擎山。不知山之孤峻。如斯舉唱。蓋為初機。明眼人前。一場笑具。且道作么生是明底眼。良久。云。穿過髑髏。

上堂云。無手人一拳打破虛空。無舌人一喝喝翻巨海。驚起娑竭龍王。變作楖𣗖拄杖。為諸人說法。乃拈起拄杖云。不更指東畫西。便與直下分付。卓拄杖一下。

上堂云。花簇簇。錦簇簇。鹽醬年來是事足。留得南泉打破鍋。分付沙彌煮晨粥。晨粥一任諸人飽吃。洗缽盂一句作么會。多少人疑著。

潭州石霜山琳禪師法嗣

鼎州德山靜照庵什庵主

問。如何是庵中主。

師云。從來不相許。僧擬議。

師云。會即便會。本來底安名著字不得。僧擬開口。師便打出。

師室中常以拂子示眾云。喚作拂子。依前不是。不喚作拂子。特地不識。汝喚作什麼。

因僧請益。師頌答之。

我有一柄拂子。用處別無排程。

有時桂在松枝。任他頭垂腳露。

建中靖國續燈錄卷第二十三 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二十四　　　［宋磻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

南嶽懷讓禪師第十四世

南嶽福嚴慈感禪師法嗣

明州育王山廣利寺寶鑑禪師

諱法達。饒州浮樑人。姓余氏。丱歲厭俗。剪愛離塵。嚴承師訓。長通經業。比試輦下。落髮天清。求道南遊。初歷淅右。未獲開悟。復回江西。次造南嶽福嚴法席。感師一見。觀器印心。安撫何公向師名望。命居太平。少卿王公次遷廣利。都尉郭侯特奏章服．師名。

問。此事唯己自知。為什麼眾生隨類得解。

師云。眼見耳聞。

僧曰。兵隨印轉。

師云。德山．臨濟。

問。寒凝古寺。云鎖千峰。如何是無寒暑處。

師云。爐中添硬炭。身上掛綿衣。

僧

【現代漢語翻譯】 現代漢語譯本 師父說：『領會了就是領會了。』本來面目是無法用名相文字來描述的。僧人剛要開口，師父就打了他。 師父在禪房裡經常用拂塵向大眾開示說：『稱它為拂塵，仍然不是。不稱它為拂塵，就特別不認識。你們稱它為什麼？』 有僧人請教，師父用偈頌回答： 『我有一柄拂子，用處別無排程。 有時桂在松枝，任他頭垂腳露。』 《建中靖國續燈錄》卷第二十三 《建中靖國續燈錄》卷第二十四 東京法雲禪寺住持傳法佛國禪師(臣)惟白集 對機門 南嶽懷讓禪師第十四世 南嶽福嚴慈感禪師法嗣 明州育王山廣利寺寶鑑禪師 諱法達，饒州浮樑人。姓余氏。年少時厭惡世俗，剪髮離塵。嚴格遵循師父的教誨，精通經書。在京城參加考試，落髮于天清寺。爲了求道南遊，最初遊歷浙東一帶，沒有獲得開悟。又回到江西，前往南嶽福嚴寺拜見慈感禪師。慈感禪師一見法達，就觀察他的根器並以心印心。安撫何公仰慕禪師的名望，命他居住在太平寺。後來少卿王公將他遷到廣利寺。都尉郭侯特別上奏請求賜予禪師章服和師號。 僧人問：『這件事只有自己知道，為什麼眾生隨著各自的類別都能理解？』 師父說：『眼見耳聞。』 僧人說：『兵隨印轉。』 師父說：『德山（Deshan），臨濟（Linji）。』 僧人問：『寒氣凝結古寺，雲霧鎖住千峰，什麼是沒有寒暑的地方？』 師父說：『爐中添硬炭，身上掛綿衣。』 僧人

【English Translation】 English version The Master said, 'If you understand, then you understand. The original essence cannot be described with names and words.' As the monk was about to speak, the Master struck him. The Master often used a whisk in the Zen room to instruct the assembly, saying, 'Calling it a whisk is still not it. Not calling it a whisk is especially not recognizing it. What do you call it?' Because a monk requested instruction, the Master responded with a verse: 'I have a whisk, Its use has no other arrangement. Sometimes cassia is on pine branches, Let its head droop and feet be exposed.' Continuation of the Record of the Lamp of Jianzhong Jingguo, Volume 23 Continuation of the Record of the Lamp of Jianzhong Jingguo, Volume 24 Compiled by Wei Bai, the Abbot of Fayun Zen Monastery in Tokyo and Dharma-transmitting Buddha-country Zen Master (your servant) The Gate of Responding to Opportunities The Fourteenth Generation of Zen Master Huairang of Nanyue (Nanyue Huairang) Dharma Successor of Zen Master Cigan of Fuyan Temple in Nanyue Zen Master Baojian of Guangli Temple on Mount Yuwang in Mingzhou His taboo name was Fada (Fada), a native of Fuliang in Raozhou. His surname was Yu. He detested the mundane world at a young age, cutting his hair and leaving the dust. He strictly followed his teacher's instructions and was well-versed in the scriptures. He took the examination in the capital and was tonsured at Tianqing Temple. Seeking the Way, he traveled south, initially visiting the Zhe Right region, but did not attain enlightenment. He returned to Jiangxi and visited the Dharma seat of Fuyan Temple in Nanyue. Zen Master Cigan, upon seeing Fada, observed his potential and sealed his mind with his own. Anfu He admired the Master's reputation and ordered him to reside in Taiping Temple. Later, Shaoqing Wang moved him to Guangli Temple. Commandant Guo specially requested the bestowal of robes and a Master's title. A monk asked, 'This matter is only known to oneself, why do sentient beings understand according to their respective categories?' The Master said, 'Seeing with the eyes and hearing with the ears.' The monk said, 'The army moves as the seal turns.' The Master said, 'Deshan (Deshan) and Linji (Linji).' A monk asked, 'Coldness congeals the ancient temple, clouds lock a thousand peaks, what is the place without cold or heat?' The Master said, 'Adding hard charcoal to the stove, hanging cotton clothes on the body.' Monk

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曰。此猶是時節因緣。

師云。何得掩耳。

問。僧俗交參時如何。

師云。風穴道底。

僧曰。謝師答話。

師云。甜瓜徹蒂甜。

僧曰。學人今日虛伸此問。

師云。適來道什麼。

僧曰。打草蛇驚。

師云。分付海山無事客。夜深相共釣鯨鰲。

問。如何是極則處。

師云。清風生竹戶。

僧曰。學人不會。

師云。明月照松窗。

問。不落階級處。請師道。

師云。蠟人向火。

僧曰。畢竟如何。

師云。薄處先穿。

問。末後一句。今日愿聞。

師云。昨日有人問我。直得杜口。

僧曰。為什麼如此。

師云。不于湘水捉明月。且向天童看白雲。

問。無根樹子今日還解生苗也無。

師云。擬待答話。又恐孤負阇梨。

問。作者相逢時如何。

師云。平出。

僧曰。學人有疑在。師便打。

僧曰。不伸三拜。焉得周旋。

師云。別處即得。

師乃云。一法雖彰萬法無。到頭何必用工夫。目前十字縱橫也。自是時人落半途。大眾。作么生是究竟一句。設使潛神守智。猶是止宿草菴。假饒息念觀空。亦成守株待兔。虛

【現代漢語翻譯】 現代漢語譯本 僧問：『這仍然是時節因緣所致嗎？』 師父說：『為何要掩耳盜鈴呢？』 問：『僧人和俗人交雜在一起時，該如何是好？』 師父說：『風穴（Fengxue，人名）已經說得很明白了。』 僧人說：『感謝師父的回答。』 師父說：『甜瓜從瓜蒂到瓜身都是甜的。』 僧人說：『學人今天這個問題問得空洞無物。』 師父說：『你剛才說了什麼？』 僧人說：『打草驚蛇。』 師父說：『交給那些閒適的海山客人吧，讓他們在深夜一同垂釣鯨魚和巨鰲。』 問：『如何是最終的歸宿？』 師父說：『清風吹拂竹林，帶來涼意。』 僧人說：『學人不能領會。』 師父說：『明月照亮松樹下的窗戶。』 問：『請師父開示，如何是不落入階級分別的境界？』 師父說：『蠟人靠近火焰。』 僧人說：『究竟該如何是好？』 師父說：『薄弱的地方先被穿透。』 問：『請師父今天開示最後一句（的真諦）。』 師父說：『昨天有人問我同樣的問題，我只能閉口不言。』 僧人說：『為什麼會這樣呢？』 師父說：『不要在湘水（Xiangshui，地名）中撈取明月，不如到天童（Tiantong，寺廟名）去看白雲。』 問：『沒有根的樹，今天還能生出苗嗎？』 師父說：『想要回答你，又恐怕辜負了你。』 問：『行家相遇時，該如何應對？』 師父說：『以平常心對待。』 僧人說：『學人心中有疑問，師父就打我。』 僧人說：『不經過三拜，怎麼能周旋應對呢？』 師父說：『在別的地方或許可以。』 師父於是說：『一法雖然彰顯，萬法卻歸於虛無。到頭來又何必執著于工夫呢？眼前的十字路口縱橫交錯，只是世人自己迷失了方向。』各位，什麼是究竟的一句話？即使潛藏精神，守護智慧，也只是在草菴中暫時棲身。假如止息念頭，觀照空性，也成了守株待兔。虛妄啊！』

【English Translation】 English version Monk asked: 'Is this still due to the conditions of the season?' The Master said: 'Why cover your ears?' Asked: 'When monks and laypeople are mixed together, what should be done?' The Master said: 'Fengxue (Fengxue, a person's name) has already explained it clearly.' The monk said: 'Thank you for the Master's answer.' The Master said: 'A melon is sweet from the stem to the end.' The monk said: 'This question from the student today is empty and meaningless.' The Master said: 'What did you say just now?' The monk said: 'Startling the snake in the grass.' The Master said: 'Entrust it to those leisurely guests of the sea and mountains, let them fish for whales and giant turtles together in the deep night.' Asked: 'What is the ultimate destination?' The Master said: 'A clear breeze blows through the bamboo forest, bringing coolness.' The monk said: 'The student cannot comprehend.' The Master said: 'The bright moon illuminates the window under the pine tree.' Asked: 'Please enlighten me, Master, how is it possible to be in a state that does not fall into hierarchical distinctions?' The Master said: 'A wax figure approaches the flame.' The monk said: 'What should be done in the end?' The Master said: 'The weakest point is pierced first.' Asked: 'Please, Master, reveal the last sentence (of truth) today.' The Master said: 'Yesterday someone asked me the same question, and I could only remain silent.' The monk said: 'Why is that so?' The Master said: 'Do not try to catch the bright moon in the Xiangshui River (Xiangshui, a place name), it is better to go to Tiantong Temple (Tiantong, a temple name) to see the white clouds.' Asked: 'Can a rootless tree still sprout seedlings today?' The Master said: 'If I try to answer you, I am afraid I will let you down.' Asked: 'When experts meet, how should they respond?' The Master said: 'Treat them with an ordinary mind.' The monk said: 'The student has doubts, and the Master hits me.' The monk said: 'Without making three bows, how can I respond appropriately?' The Master said: 'Perhaps it is possible elsewhere.' The Master then said: 'Although one dharma is manifested, all dharmas return to emptiness. In the end, why cling to effort? The crossroads before your eyes are crisscrossed, but it is only that people themselves have lost their way.' Everyone, what is the ultimate sentence? Even if you hide your spirit and guard your wisdom, you are only temporarily dwelling in a thatched hut. If you stop thoughts and contemplate emptiness, you will become like waiting for a rabbit to run into a tree stump. It is all illusory!'

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生浪死。祗為懷寶迷邦。滯殼迷封。良由貪程太速。直得言語道斷。心行處滅。于衲僧分上著什麼來由。假使心法雙亡。兩頭截斷。亦是按牛頭吃草。爭似耳聞目睹。口說心思。千山萬水目前分。南北東西路頭在。

若也失之於旨。魚魯刁刀。若也得之於心。渾金璞玉。流出三教。皆指一心。左右逢源。萬物皆備。到遮里。說什麼仁義禮智．元亨利貞。說什麼菩提涅槃．常樂我凈。直須拈放一邊。且看山僧執金剛王寶劍。把定要津。以文殊為先鋒。以普賢為殿後。觀音．勢至掩耳偷鈴。彌勒．釋迦吞聲飲氣。直得　皇風蕩蕩。舜日明明。天下衲僧誰敢向鬼窟里作活計。還信得及么。良久。云。道泰不傳天子令。時清休唱太平歌。

上堂云。半接城隍半倚村。一溪流水半山云。寂寥滋味有誰得。萬世金輪王子孫。所以見聞覺知．思量分別。一見便見。無第二月。堯天舜日。誰能夜泛孤舟。白月清風。何必冬行春令。門當戶對。極目無限青山。鳥叫猿啼。縱步從佗差路。栗蒲吞了。更無一物礙人。古鏡重磨。不離舊時光彩。日日共虛空招手。時時與古佛對談。堪嗟多少饑人。卻去飯籮里餓殺。育王恁么道了。有三十棒本合自當。賴遇眾人不知。且教拄杖子含聲飲氣。

上堂云。居山日少出山多。惹得問

【現代漢語翻譯】 現代漢語譯本：生也茫茫，死也茫茫，只因爲懷抱著珍寶卻迷失了方向，被外殼和封閉所迷惑。這都是因為貪圖快速的程序。真正達到言語無法表達，心念活動止息的境界，對於我們這些僧人來說，又有什麼來由呢？ 即使心和法都消失了，兩頭都被截斷，也像是按著牛頭讓它吃草一樣徒勞。 怎麼比得上親耳聽到、親眼看到，用口說出、用心思考呢？ 千山萬水都在眼前展現，東南西北的道路就在腳下。 如果在宗旨上有所偏差，就會像『魚』和『魯』、『刁』和『刀』一樣謬以千里。 如果在心中真正領悟，那就是未經雕琢的純金美玉。 三教流傳下來的教義，都指向同一個心。 左右逢源，萬物都已具備。 到了這裡，還說什麼仁義禮智、元亨利貞呢？ 還說什麼菩提涅槃、常樂我凈呢？ 必須把這些都放在一邊。 且看我手持金剛王寶劍，把守住重要的關口。 以文殊菩薩（Manjusri Bodhisattva）為先鋒，以普賢菩薩（Samantabhadra Bodhisattva）為殿後。 觀音菩薩（Avalokitesvara）和大勢至菩薩（Mahasthamaprapta）想要掩耳盜鈴，彌勒佛（Maitreya）和釋迦牟尼佛（Sakyamuni Buddha）也只能吞聲忍氣。 使得皇風浩蕩，舜日光明。 天下的僧人誰還敢在鬼窟里做活計？ 你們相信嗎？ 良久。 說：國家太平，不必再傳天子的命令；時世清明，不必再唱太平歌。 上堂說法：一半靠近城池，一半依傍村莊，一條溪流，半山雲霧。 寂寥的滋味有誰能夠體會？ 只有那萬世金輪王的子孫。 所以見聞覺知、思量分別，一旦見到就徹底見到，沒有第二個月亮。 在堯舜盛世，誰還會在夜晚獨自泛舟？ 白月清風，又何必在冬天施行春天的政令？ 門當戶對，極目遠望是無盡的青山。 鳥叫猿啼，即使走上岔路。 栗子和蒲草都吞下，就沒有什麼東西能夠阻礙人。 古老的鏡子重新打磨，依然不離舊時的光彩。 每天都和虛空招手，時時都和古佛對話。 可嘆多少飢餓的人，卻在裝滿飯的竹筐里餓死。 育王（Yuk Wang）這樣說了，本來應該自己承擔三十棒的懲罰。 幸好大家不知道，就讓拄杖子也含聲忍氣吧。 上堂說法：住在山裡的日子少，出山的次數多，惹得人們問 English version: Birth is vague, death is vague, all because of cherishing treasures while losing direction, being deluded by the outer shell and confinement. This is all due to greed for rapid progress. Truly reaching the state where words cannot express and mental activities cease, what is the reason for us monks? Even if both mind and dharma disappear, and both ends are cut off, it is as futile as forcing a cow to eat grass. How can it compare to hearing with one's own ears, seeing with one's own eyes, speaking with one's mouth, and thinking with one's mind? Thousands of mountains and rivers are displayed before one's eyes, and the roads of north, south, east, and west are under one's feet. If there is a deviation in the principle, it will be as different as 'fish' and 'Lu', 'Diao' and 'Dao'. If one truly understands in the heart, it is like unrefined pure gold and jade. The doctrines passed down by the three teachings all point to the same mind. Reaching the source from all directions, all things are complete. Arriving here, what is there to say about benevolence, righteousness, propriety, wisdom, origination, prosperity, benefit, and firmness? What is there to say about Bodhi, Nirvana, permanence, bliss, self, and purity? One must put these aside. Let me hold the Vajra King's precious sword and guard the important pass. With Manjusri Bodhisattva (Manjusri Bodhisattva) as the vanguard and Samantabhadra Bodhisattva (Samantabhadra Bodhisattva) as the rearguard. Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta) try to cover their ears while stealing a bell, and Maitreya (Maitreya) and Sakyamuni Buddha (Sakyamuni Buddha) can only swallow their voices and endure. Making the imperial wind vast and the Shun sun bright. Which monk in the world dares to make a living in the ghost cave? Do you believe it? After a long silence. He said: When the country is peaceful, there is no need to transmit the emperor's orders; when the times are clear, there is no need to sing songs of peace. Ascending the hall to preach: Half close to the city, half leaning against the village, a stream of water, half a mountain of clouds. Who can taste the lonely taste? Only the descendants of the King of the Golden Wheel of ten thousand generations. Therefore, seeing, hearing, perceiving, knowing, thinking, and distinguishing, once seen, it is completely seen, there is no second moon. In the prosperous age of Yao and Shun, who would still row a lonely boat at night? With the white moon and clear breeze, why must one implement the spring orders in winter? Doors are well-matched, and the eyes are full of endless green mountains. Birds sing and monkeys cry, even if you take a wrong path. Chestnuts and cattails are swallowed, and there is nothing to hinder people. The ancient mirror is re-polished, and it still does not leave the old brilliance. Every day, wave to the void, and talk to the ancient Buddha from time to time. Alas, how many hungry people starve to death in a rice basket full of food. Yuk Wang (Yuk Wang) said this, and he should have taken thirty sticks himself. Fortunately, everyone doesn't know, so let the staff also swallow its voice. Ascending the hall to preach: Living in the mountains for fewer days, going out of the mountains more often, causing people to ask

【English Translation】 Birth is vague, death is vague, all because of cherishing treasures while losing direction, being deluded by the outer shell and confinement. This is all due to greed for rapid progress. Truly reaching the state where words cannot express and mental activities cease, what is the reason for us monks? Even if both mind and dharma disappear, and both ends are cut off, it is as futile as forcing a cow to eat grass. How can it compare to hearing with one's own ears, seeing with one's own eyes, speaking with one's mouth, and thinking with one's mind? Thousands of mountains and rivers are displayed before one's eyes, and the roads of north, south, east, and west are under one's feet. If there is a deviation in the principle, it will be as different as 'fish' and 'Lu', 'Diao' and 'Dao'. If one truly understands in the heart, it is like unrefined pure gold and jade. The doctrines passed down by the three teachings all point to the same mind. Reaching the source from all directions, all things are complete. Arriving here, what is there to say about benevolence, righteousness, propriety, wisdom, origination, prosperity, benefit, and firmness? What is there to say about Bodhi, Nirvana, permanence, bliss, self, and purity? One must put these aside. Let me hold the Vajra King's precious sword and guard the important pass. With Manjusri Bodhisattva (Manjusri Bodhisattva) as the vanguard and Samantabhadra Bodhisattva (Samantabhadra Bodhisattva) as the rearguard. Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta) try to cover their ears while stealing a bell, and Maitreya (Maitreya) and Sakyamuni Buddha (Sakyamuni Buddha) can only swallow their voices and endure. Making the imperial wind vast and the Shun sun bright. Which monk in the world dares to make a living in the ghost cave? Do you believe it? After a long silence. He said: 'When the country is peaceful, there is no need to transmit the emperor's orders; when the times are clear, there is no need to sing songs of peace.' Ascending the hall to preach: Half close to the city, half leaning against the village, a stream of water, half a mountain of clouds. Who can taste the lonely taste? Only the descendants of the King of the Golden Wheel of ten thousand generations. Therefore, seeing, hearing, perceiving, knowing, thinking, and distinguishing, once seen, it is completely seen, there is no second moon. In the prosperous age of Yao and Shun, who would still row a lonely boat at night? With the white moon and clear breeze, why must one implement the spring orders in winter? Doors are well-matched, and the eyes are full of endless green mountains. Birds sing and monkeys cry, even if you take a wrong path. Chestnuts and cattails are swallowed, and there is nothing to hinder people. The ancient mirror is re-polished, and it still does not leave the old brilliance. Every day, wave to the void, and talk to the ancient Buddha from time to time. Alas, how many hungry people starve to death in a rice basket full of food. Yuk Wang (Yuk Wang) said this, and he should have taken thirty sticks himself. Fortunately, everyone doesn't know, so let the staff also swallow its voice. Ascending the hall to preach: Living in the mountains for fewer days, going out of the mountains more often, causing people to ask

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若孰柰何。爭似白雲深處坐。野猿幽鳥任高歌。大眾。拈華示眾。空自點胸。微笑破顏。落第二月。少林面壁。傍若無人。半夜渡江。貪程太速。更乃說佛說祖。頭上安頭。演妙談真。泥中洗土。攢花簇錦。口是禍門。寂爾無言。守株待兔。總不如是。無孔鐵錘。行道之人。如何即是。還會么。白雲雖是無心物。到頭還是戀青山。

成都府南禪光澡禪師

問。如何是南禪境。

師云。一高一低。

僧曰。如何是境中人。

師云。頭面相似。

僧云。向上宗乘事若何。

師云。嘉州石佛。陜府鐵牛。

僧曰。如何是成都境。

師云。瑞氣一千里。和風十萬家。

僧曰。如何是境中人。

師云。賜紫金魚袋。切忌犯威風。

南嶽懷讓禪師第十五世

廬山羅漢寺南禪師法嗣

南嶽云峰景德惠昌禪師

問。高提祖印即不問。覿面相呈事若何。

師云。不勞拈出。

僧曰。不因漁父引。爭得見波濤。

師云。酌然。

僧曰。言前道破無妨礙。物引全提有象遷。

師云。獨許阇梨。

僧曰。橫身三界外。誰是出頭人。

師云。爭不足。讓有餘。

僧曰。學人東西不辨。南北不分

【現代漢語翻譯】 現代漢語譯本 又能怎麼樣呢？不如像白雲一樣，靜靜地坐在深山裡。任憑野猴和幽鳥自由自在地歌唱。大眾啊，就像Gautama Buddha（喬達摩·佛陀）拈花示眾的典故，只是徒勞地用手指點胸，縱然微笑，也只是在落第二個月。就像Bodhidharma（菩提達摩）在Shaolin Monastery（少林寺）面壁，旁若無人。又像半夜渡江，只顧趕路，太過匆忙。更何況是說佛說祖，這就像頭上安頭一樣多餘。演說精妙的道理，談論真實的境界，就像在泥里洗土一樣徒勞。攢花簇錦，就像口是禍之門。不如寂靜無言，就像守株待兔一樣愚蠢。總而言之，這些都不如無孔鐵錘那樣直接。修行的人，應該如何是好呢？你們明白嗎？白雲雖然是無心之物，但最終還是依戀青山。

成都府南禪光澡禪師

問：什麼是南禪的境界？

禪師說：一高一低。

僧人問：什麼是境界中的人？

禪師說：頭和麵貌相似。

僧人問：向上追溯宗門傳承的事情如何？

禪師說：就像嘉州的大佛，陜府的鐵牛。

僧人問：什麼是成都的境界？

禪師說：祥瑞之氣瀰漫千里，和煦的春風吹拂千萬家。

僧人問：什麼是境界中的人？

禪師說：身佩皇帝賜予的紫金魚袋，切記不要觸犯威嚴。

南嶽懷讓禪師第十五世

廬山羅漢寺南禪師法嗣

南嶽云峰景德惠昌禪師

問：高高提起祖師的印證暫且不問，直接面對呈現的事情又該如何？

禪師說：不用拿出來。

僧人問：如果沒有漁夫的引導，怎麼能見到波濤？

禪師說：的確如此。

僧人問：在言語之前就道破沒有妨礙，用事物來引導完全提起就會有形象的變遷。

禪師說：只允許你這麼說。

僧人問：橫身於三界之外，誰是出頭的人？

禪師說：爭奪不足，謙讓有餘。

僧人問：學人東西不辨，南北不分。

【English Translation】 English version What else can be done? It's better to sit like white clouds in the depths of the mountains. Let the wild monkeys and secluded birds sing freely. Oh, assembly, like the story of Gautama Buddha (喬達摩·佛陀) showing a flower to the crowd, it's just in vain to point at the chest with a finger, and even if you smile, it's just in the second month. Like Bodhidharma (菩提達摩) facing the wall in Shaolin Monastery (少林寺), as if there were no one else around. And like crossing the river in the middle of the night, only caring about rushing on, too hasty. Moreover, talking about the Buddha and the Patriarchs is like putting a head on top of a head, which is superfluous. Expounding subtle principles and discussing true realms is like washing dirt in mud, which is futile. Gathering flowers and clustering brocades is like the mouth being the gate of disaster. It's better to be silent, like waiting for a rabbit by a stump, which is foolish. In short, these are not as direct as a hammer without holes. Practitioners, what should they do? Do you understand? Although white clouds are inanimate, they ultimately cling to the green mountains.

Chan Master Guangzao of Nanchan Temple in Chengdu Prefecture

Question: What is the realm of Nanchan?

The Master said: One high, one low.

Monk: What is the person in the realm?

The Master said: Heads and faces are similar.

Monk: What about the matter of tracing back the lineage of the sect?

The Master said: Like the stone Buddha of Jia Prefecture and the iron ox of Shan Prefecture.

Monk: What is the realm of Chengdu?

The Master said: Auspicious air pervades a thousand miles, and gentle breezes caress ten thousand homes.

Monk: What is the person in the realm?

The Master said: Wearing the purple-gold fish bag bestowed by the emperor, be careful not to offend the dignity.

Fifteenth Generation of Chan Master Huairang of Nanyue

Successor of Chan Master Nan of Luohan Temple in Lushan

Chan Master Huichang of Yunfeng Jingde in Nanyue

Question: I won't ask about highly raising the ancestral seal, what about the matter of presenting face to face?

The Master said: No need to take it out.

Monk: If there is no fisherman's guidance, how can one see the waves?

The Master said: Indeed.

Monk: There is no harm in breaking through before words, and there will be changes in form if things are used to guide the complete raising.

The Master said: I only allow you to say that.

Monk: Lying across the three realms, who is the one who comes forward?

The Master said: Striving is not enough, yielding is more than enough.

Monk: The student cannot distinguish east from west, nor north from south.

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。

師云。自生退屈。

問。如何是云峰境。

師云。昨日乍到此。

僧曰。如何是境中人。

師云。灰頭土面。

僧曰。人境已蒙師指示。為人一句又如何。

師云。將謂知音卻不知。

上堂云。禹溪流水如藍染。云密峰巒𦘕不成。山色水聲全是體。不知誰解悟無生。悟無生。彼此自忘情。更擬求奇妙。笑殺嶺南能。

上堂云。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。雪嶺輥毬。趙州庭柏。不落見聞。亦非聲色。擬問如何。攔腮一摑。

上堂云。非不非。是不是。達磨西來。惑眾顯異。梁王勘破。渡江入魏。九年面壁向嵩丘。接得神光轉失利。大眾。欲得不失利么。廉纖梅雨蔽千家。蕭灑薰風吹萬類。若作佛法商量。墮在野狐群隊。

上堂云。佛祖傳心。西天此土。得之者。如日如月。照耀乾坤。失之者。如盲如聾。不辨西東。云峰遮里。得失是非一時放卻。無禪可參。無道可學。猖猖狂狂。蹈乎大方。且道佛祖傳心。傳個什麼。良久。云。窗開雲霧生衣上。簾卷山泉入鏡中。

舒州浮山德宣禪師

問。如何是佛。

師云。天長地久。

僧曰。學人未曉。

師云。年老病生。

僧曰。同生同死事又

【現代漢語翻譯】 現代漢語譯本： 師父說：『（你）自己產生了退縮之心。』 問：『什麼是云峰的境界？』（云峰，指道場所在地） 師父說：『昨天才剛到這裡。』 僧人說：『什麼是境界中的人？』 師父說：『灰頭土臉。』 僧人說：『人與境界已經蒙受師父指示，為人說法又該如何？』 師父說：『本以為是知音，卻原來不是。』 上堂說法時說：『禹溪的流水像藍靛染過一樣，雲霧籠罩的山峰難以描繪。山色水聲完全是道的體現，不知誰能領悟無生之理？領悟無生，彼此自然忘卻情執。若還想要求取奇妙，會被嶺南的慧能禪師笑話。』 上堂說法時說：『至道並不難，只在于有所揀擇。只要不憎不愛，就能洞然明白。如同雪嶺滾球，趙州庭前的柏樹。不落入見聞覺知，也不是聲音和顏色。如果問什麼是道，就給你一巴掌。』 上堂說法時說：『非也不是，是也不是。達摩（Bodhidharma）西來，迷惑眾人，顯現奇異。梁武帝（Emperor Wu of Liang）沒有領悟，（達摩）渡江去了魏國。九年面壁在嵩山，接到了慧可（Huike），反而失去了本來的利益。』大眾，想要不失去利益嗎？連綿的梅雨遮蔽了千家萬戶，蕭灑的和風吹拂著萬物。如果用佛法來商量，就墮入了野狐禪的隊伍。』 上堂說法時說：『佛祖傳心，從西天到此土。得到它的人，像太陽像月亮，照耀天地。失去它的人，像盲人像聾子，不辨東西。在云峰這裡，得失是非一時放下。沒有禪可參，沒有道可學。猖狂自在，行於大道。』且說佛祖傳心，傳的是什麼？』良久，說：『窗戶打開，雲霧沾濕衣裳，簾子捲起，山泉映入鏡中。』 舒州浮山德宣禪師（Fushan Dexuan） 問：『什麼是佛？』 師父說：『天長地久。』 僧人說：『學人還不明白。』 師父說：『年老病生。』 僧人說：『同生同死的事情又』

【English Translation】 English version: The Master said, 'You generate your own discouragement.' Asked, 'What is the realm of Yunfeng?' (Yunfeng, referring to the location of the monastery) The Master said, 'I only arrived here yesterday.' The monk said, 'What is a person within that realm?' The Master said, 'Covered in ash and dirt.' The monk said, 'The realm and the person have already received the Master's instruction. What about a phrase for the sake of others?' The Master said, 'I thought I had found a kindred spirit, but I was mistaken.' Entering the hall, he said, 'The flowing water of Yu Creek is dyed like indigo, the cloud-covered peaks cannot be painted. The mountain colors and the sounds of water are entirely the embodiment of the Way. I wonder who can realize the principle of non-birth? Realizing non-birth, we naturally forget our attachments. If you still seek something wondrous, you will be laughed at by Huineng (Hui-neng) of Lingnan.' Entering the hall, he said, 'The Great Way is not difficult, only avoid picking and choosing. Just do not hate or love, and you will understand clearly. Like a snowball rolling down a snowy mountain, or the cypress tree in Zhao Zhou's (Zhaozhou) courtyard. It does not fall into seeing and hearing, nor is it sound or color. If you ask what it is, I'll slap you across the face.' Entering the hall, he said, 'Not not, is not is. Bodhidharma (Damo) came from the West, confusing the masses and displaying the extraordinary. Emperor Wu of Liang (Liang Wang) did not understand, (Bodhidharma) crossed the river to the Wei kingdom. For nine years he faced the wall at Mount Song (Song Qiu), receiving Huike (Shenguang), but losing the original benefit.' 'Great assembly, do you want to avoid losing the benefit? The continuous plum rain covers thousands of homes, the refreshing breeze blows through all things. If you discuss it in terms of Buddhist teachings, you will fall into the ranks of wild fox Zen.' Entering the hall, he said, 'The mind transmission of the Buddhas and Patriarchs, from the Western Heaven to this land. Those who attain it are like the sun and moon, illuminating the universe. Those who lose it are like the blind and deaf, unable to distinguish East from West. Here at Yunfeng, put aside gain and loss, right and wrong, all at once. There is no Chan to practice, no Way to learn. Freely and unrestrainedly, tread upon the Great Way.' 'Now, what is it that the Buddhas and Patriarchs transmit?' After a long pause, he said, 'The window opens, and the clouds and mist dampen the clothes; the curtain is rolled up, and the mountain spring enters the mirror.' Chan Master Dexuan (Dexuan) of Fushan (Fushan) in Shuzhou (Shuzhou) Asked, 'What is Buddha?' The Master said, 'Heaven is long, earth is enduring.' The monk said, 'This student does not yet understand.' The Master said, 'Old age and sickness arise.' The monk said, 'The matter of being born and dying together is'

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作么生。

師云。喚阇梨作佛。得么。

上堂云。雙井峰。錦繡谷。南北東西難圖錄。縱爾僧繇巧筆端。爭如一到心中足。拈起拂子云。還見么。良久云。云居．羅漢。擊禪床。下座。

上堂云。諸佛不出世。四十九年說。祖師不西來。少林有妙訣。若人識祖佛。當處便超越。遂拈拂子云。遮個是浮渡拂子。且道祖佛在什麼處。良久。云。雖是善因。而招惡果。

江陵護國慧本禪師法嗣

岳州君山崇勝普凈禪師

問。如何是君山境。

師云。寺居煙島上。四野盡波瀾。

僧曰。如何是境中人。

師云。望南看北斗。

僧曰。人境已蒙師指示。向上宗乘事若何。

師云。檻外清風起。湖中白浪生。

僧曰。謝答話。

師云。老僧罪過。

上堂。拈拄杖云。看看拄杖。拄杖生在懸崖石上。如今拈向人前。須是生風起浪。乃拋下。

上堂云。摩竭掩室．凈名杜口．飲光微笑．達磨壁觀．雪老輥毬．禾山打鼓．秘嚴一叉．青平拽石。此一隊漢。各逞伎倆。總不措一言。教後人如何摸𢱢。莫怪山僧不會說禪。祇是修造院門。一粥一飯。接待往來。若是說禪說道。自有諸方。

洪州泐潭山干禪師法嗣

廬州西天王興化

【現代漢語翻譯】 現代漢語譯本 怎麼生（如何是好）？

禪師說：『稱呼阇梨（梵語 Acharya 的音譯，意為導師）為佛，可以嗎？』

上堂說法時說：『雙井峰，錦繡谷，南北東西難以描繪記錄。縱然你有像顧愷之（僧繇）那樣巧妙的筆端，也比不上一到心中感受到的滿足。』拿起拂塵說：『還看見了嗎？』停頓片刻說：『云居（山名）、羅漢（指羅漢寺的僧人），敲擊禪床。』然後下座。

上堂說法時說：『諸佛不出世，四十九年說法。祖師不從西方來，少林有精妙的訣竅。如果有人認識祖佛，當下就能超越。』於是拿起拂塵說：『這個是浮渡拂塵。那麼，祖佛在什麼地方呢？』停頓片刻，說：『雖是善因，卻招來惡果。』

江陵護國慧本禪師的法嗣

岳州君山崇勝普凈禪師

有人問：『什麼是君山的境界？』

禪師說：『寺廟坐落在煙霧籠罩的島上，四面八方都是波濤。』

僧人問：『什麼是境界中的人？』

禪師說：『向南看北斗星。』

僧人問：『人與境界已經蒙受禪師的指示，向上追尋宗門大事又該如何？』

禪師說：『欄桿外清風吹起，湖中涌起白色的浪花。』

僧人說：『感謝您的回答。』

禪師說：『老僧的罪過。』

上堂說法，拿起拄杖說：『看看這拄杖。拄杖生長在懸崖峭壁上。如今拿到人前，必須能興風作浪。』於是扔下拄杖。

上堂說法時說：『摩竭（摩訶迦葉，釋迦十大弟子之一）掩室、凈名（維摩詰）杜口、飲光（迦葉佛）微笑、達磨（菩提達摩）壁觀、雪老（雪峰義存）滾毬、禾山（禾山無殷）打鼓、秘嚴（秘嚴禪師）一叉、青平（青峰行思）拽石。這一群人，各自施展伎倆，總是不說一句話，教後人如何摸索？』不要奇怪山僧我不會說禪，只是修造寺院門，一粥一飯，接待來往的人。如果說禪說道，自有其他地方的人。

洪州泐潭山干禪師的法嗣

廬州西天王興化

【English Translation】 English version What to do?

The Master said, 'Is it acceptable to call an Acharya (teacher) a Buddha?'

In the Dharma Hall, he said, 'Twin Well Peak, Brocade Valley, it's hard to record them in the north, south, east, and west. Even if you have a skillful brush like Gu Kaizhi (Sengyou), it's not as good as the satisfaction felt in your heart when you arrive.' He picked up the whisk and said, 'Do you see it?' After a moment, he said, 'Yunju (mountain name), Arhats (referring to the monks of Arhat Temple), strike the meditation bed.' Then he descended from the seat.

In the Dharma Hall, he said, 'If all Buddhas did not appear in the world, they would speak for forty-nine years. If the Patriarchs did not come from the West, Shaolin would have wonderful secrets. If someone recognizes the Patriarch Buddha, they can transcend immediately.' Then he picked up the whisk and said, 'This is a Fudu whisk. So, where is the Patriarch Buddha?' After a moment, he said, 'Although it is a good cause, it brings about bad results.'

Successor of Zen Master Huiben of Huguo Temple in Jiangling

Zen Master Pujing of Chongsheng Temple on Mount Jun in Yuezhou

Someone asked, 'What is the realm of Mount Jun?'

The Master said, 'The temple sits on a misty island, surrounded by waves in all directions.'

A monk asked, 'What is the person in the realm?'

The Master said, 'Looking south at the Big Dipper.'

The monk asked, 'The person and the realm have already received the Master's guidance. What about the affairs of the upward-seeking lineage?'

The Master said, 'A clear breeze rises outside the railing, and white waves arise in the lake.'

The monk said, 'Thank you for your answer.'

The Master said, 'This old monk's fault.'

In the Dharma Hall, he picked up his staff and said, 'Look at this staff. The staff grows on a cliff. Now that it is brought before people, it must be able to stir up wind and waves.' Then he threw down the staff.

In the Dharma Hall, he said, 'Mahakasyapa (Magadha) closing his room, Vimalakirti (Jingming) keeping silent, Kashyapa Buddha (Yinguang) smiling, Bodhidharma (Damo) contemplating the wall, Xuefeng Yicun (Xuelao) rolling a ball, Heshan Wuyin (Heshan) beating a drum, Zen Master Miyen (Miyan) with a fork, Qingping Xingsi (Qingping) dragging a stone. This group of people, each displaying their skills, never say a word, how can later generations explore?' Don't be surprised that this mountain monk doesn't know how to speak of Zen, but only builds the temple gate, provides one porridge and one meal, and receives those who come and go. If you want to talk about Zen and the Way, there are others in other places.

Successor of Zen Master Gan of Letan Mountain in Hongzhou

Xinghua of Xitianwang Temple in Luzhou

---

可都禪師

問。祖意西來即不問。為人一句請師宣。

師云。片云歸后洞。只鶴舞清虛。

僧曰。與么則興化得人。群生有賴也。

師云。鳥啄古林木。山橫今日云。

師乃云。如來大法。諸佛妙道。真源湛寂。了無生滅。設使千聖出來。亦乃難尋縫罅。興雲吐霧。普遍河沙。縱橫有準。妙應無疑。把定放行。卷舒自得。起人天眼目。擴佛祖心源。諸法見前。更無欠少。所謂人人具足。個個圓成。不用纖毫心力。自然壁立千仞。良久。喝一喝。

潭州道吾山楚方禪師

問。昔日道吾云。生也不道。死也不道。和尚今日為什麼卻道。

師云。官不容針。私通車馬。

僧曰。真個泐潭無異水。清風宛爾不同常。

師云。伶利衲僧。點一知二。

上堂云。諸人十二時中不要錯用心好。頭上是天。腳下是地。朝明夕晦。水綠山青。物象分明。亙今亙古。若也恁么承當去。早是無事起事。那更言中求玄。句里尋妙。正是埋沒自己。不如歸堂喫茶去。

袁州崇勝密禪師

問。如何是佛。

師云。莫寐語。

問。如何是一法。

師云。早落第二。

上堂。大眾集。師云。已是團圞。不勞雕琢。歸堂喫茶。

廬山圓

【現代漢語翻譯】 現代漢語譯本 可都禪師

問：不問祖師西來之意（Bodhidharma's purpose in coming from the West），請禪師開示一句。

禪師說：一片雲彩飄回山洞之後，只有仙鶴在清虛的天空中飛舞。

僧人說：這樣說來，興化（Xinghua，人名）真是得到了人才，眾生也有了依靠啊。

禪師說：鳥兒啄食著古老的樹林，山橫亙著今天的雲彩。

禪師於是說：如來（Tathagata）的大法，諸佛（Buddhas）的妙道，真源湛寂（true source is profound and still），了無生滅（completely without arising or ceasing）。即使千聖（thousand sages）出現，也難以找到其中的破綻。興雲吐霧，普遍於恒河沙數的世界。縱橫運用，都有準則，微妙的應機，沒有疑惑。把定放行，卷舒自如。開啟人天（humans and devas）的眼目，擴充佛祖（Buddhas and Patriarchs）的心源。諸法（all dharmas）顯現在眼前，更無欠缺。所謂人人具足，個個圓成。不用絲毫心力，自然壁立千仞。良久，喝一聲。

潭州道吾山楚方禪師

問：昔日道吾（Daowu，人名）說，生也不說，死也不說，和尚（指禪師）今天為什麼卻說？

禪師說：官府不容一根針，私下卻能通行車馬。

僧人說：真是泐潭（Letan，地名）的水沒有不同，清風宛然不同尋常。

禪師說：伶俐的衲僧（monk），一點就明白兩點。

上堂說法：各位，十二時中（at all times）不要用錯心啊！頭上是天，腳下是地，早晨明亮，傍晚昏暗，水是綠色的，山是青色的，物象分明，從古至今都是如此。如果這樣去承擔，早就是無事生事了，更何況在言語中尋求玄妙，在語句里尋找奧妙呢？這正是埋沒自己。不如回禪堂喝茶去。

袁州崇勝密禪師

問：什麼是佛（Buddha）？

禪師說：不要說夢話。

問：什麼是一法（the one dharma）？

禪師說：早就落入第二義了。

上堂說法：大眾聚集。禪師說：已經團圓具足，不用雕琢。回禪堂喝茶去。

廬山圓通訥禪師

【English Translation】 English version Zen Master Kedu

Question: I won't ask about the Patriarch's (Bodhidharma's) intention in coming from the West. Please, Master, expound a phrase for the sake of others.

The Master said: After a piece of cloud returns to the cave, only a crane dances in the clear void.

The monk said: In that case, Xinghua (Xinghua, a person's name) has truly obtained a talent, and sentient beings have something to rely on.

The Master said: Birds peck at the ancient forest trees, and the mountain stretches across today's clouds.

The Master then said: The great Dharma of the Tathagata (Tathagata), the wondrous path of all Buddhas (Buddhas), the true source is profound and still (true source is profound and still), completely without arising or ceasing (completely without arising or ceasing). Even if a thousand sages (thousand sages) were to appear, it would be difficult to find a flaw in it. Stirring up clouds and spitting out mist, pervading worlds as numerous as the sands of the Ganges. Using it horizontally and vertically, there are standards; the subtle response is without doubt. Holding firm and releasing, rolling and stretching freely. Opening the eyes of humans and devas (humans and devas), expanding the mind-source of Buddhas and Patriarchs (Buddhas and Patriarchs). All dharmas (all dharmas) appear before you, with nothing lacking. So-called everyone is complete, each one is perfectly accomplished. Without using a bit of mental effort, it naturally stands like a wall ten thousand feet high. After a long pause, he gave a shout.

Zen Master Chufang of Daowu Mountain in Tanzhou

Question: In the past, Daowu (Daowu, a person's name) said, 'I don't speak of birth, and I don't speak of death.' Why does the Master (referring to the Zen Master) speak today?

The Master said: The government does not allow a needle, but private traffic allows carriages and horses.

The monk said: Truly, the water of Letan (Letan, a place name) is no different, but the clear breeze is indeed not ordinary.

The Master said: A clever monk understands two points from one.

Entering the hall to preach: Everyone, do not misuse your minds at all times (at all times)! Above your head is the sky, and below your feet is the earth. Morning is bright, and evening is dark. The water is green, and the mountains are blue. The appearances of things are distinct, and it has been so from ancient times. If you take it on like this, you are already creating something out of nothing. How much more so if you seek the profound in words and search for the mystery in phrases? This is precisely burying yourself. It is better to return to the hall and have some tea.

Zen Master Mi of Chongsheng in Yuanzhou

Question: What is Buddha (Buddha)?

The Master said: Don't talk in your sleep.

Question: What is the one dharma (the one dharma)?

The Master said: You have already fallen into the second meaning.

Entering the hall to preach: The assembly gathers. The Master said: It is already complete and perfect, no need for carving and polishing. Return to the hall and have some tea.

Zen Master Ne of Yuantong in Lushan

---

通仙禪師法嗣

溫州永嘉凈居了威佛日禪師

問。如何是祖師西來意。

師云。一宿二宿程。千山萬山月。

僧曰。意旨如何。

師云。朝看東南。暮看西北。

僧曰。向上更有事也無。

師云。人心難滿。溪壑易填。

問。時節因緣即不問。惠超佛話事如何。

師云。波斯彎弓面轉黑。

僧曰。意旨如何。

師云。穿過髑髏笑未休。

僧曰。學人好好借問。

師云。黃泉無邸店。今夜宿誰家。

師乃云。問一答一。谷響鐘聲。隨扣隨徴。故無窮盡。本分事中。離諸問答。直下無私。昭然應物。所以道。唯一堅密身。一切塵中現。乃舉拂子云。看看。拂子是塵。且道堅密身在什麼處。

良久。云。於斯見得。無量神通三昧本自圓成。恒沙諸佛法門自然具足。是故吾佛大聖人便以此法付囑　國王大臣。令其守護。流通不絕。付囑之意。今古共聞。且道作么生是流通底事。乃顧視左右云。萬家喜氣參差動。千里恩波特地新。

婺州明招山文惠禪師

問。百尺竿頭。如何進步。

師云。南天臺。北五臺。

僧曰。處處逢歸路。時時達本源。

師云。對面若無青白眼。相識猶如不相識。

{ "translations": [ "現代漢語譯本", "通仙禪師法嗣", "", "溫州永嘉凈居了威佛日禪師", "", "問：如何是祖師西來意？", "", "師云：一宿二宿程，千山萬山月。", "", "僧曰：意旨如何？", "", "師云：朝看東南，暮看西北。", "", "僧曰：向上更有事也無？", "", "師云：人心難滿，溪壑易填。", "", "問：時節因緣即不問，惠超佛話事如何？", "", "師云：波斯彎弓面轉黑。", "", "僧曰：意旨如何？", "", "師云：穿過髑髏笑未休。", "", "僧曰：學人好好借問。", "", "師云：黃泉無邸店，今夜宿誰家？", "", "師乃云：問一答一，谷響鐘聲，隨扣隨徴，故無窮盡。本分事中，離諸問答，直下無私，昭然應物。所以道：『唯一堅密身，一切塵中現。』乃舉拂子云：看看，拂子是塵，且道堅密身在什麼處？", "", "良久。云：於斯見得，無量神通三昧本自圓成，恒沙諸佛法門自然具足。是故吾佛大聖人便以此法付囑國王大臣，令其守護，流通不絕。付囑之意，今古共聞。且道作么生是流通底事？乃顧視左右云：萬家喜氣參差動，千里恩波特地新。", "", "婺州明招山文惠禪師", "", "問：百尺竿頭，如何進步？", "", "師云：南天臺（Mount Tiantai in the South），北五臺（Mount Wutai in the North）。", "", "僧曰：處處逢歸路，時時達本源。", "", "師云：對面若無青白眼，相識猶如不相識。" ], "english_translations": [ "English version", "Successor of Zen Master Tongxian", "", "Zen Master Furi Liaowei of Jingju Temple, Yongjia, Wenzhou", "", "A monk asked: 'What is the meaning of the Patriarch's coming from the West?'", "", "The Master said: 'A journey of one or two nights, a moon over thousands of mountains.'", "", "The monk said: 'What is the meaning of this?'", "", "The Master said: 'In the morning, look southeast; in the evening, look northwest.'", "", "The monk said: 'Is there anything further beyond this?'", "", "The Master said: 'The human heart is hard to satisfy; ravines are easily filled.'", "", "A monk asked: 'I won't ask about seasonal conditions; what about Huichao's Buddha-talk?'", "", "The Master said: 'The Persian draws his bow, his face turns black.'", "", "The monk said: 'What is the meaning of this?'", "", "The Master said: 'Laughing ceaselessly after passing through the skull.'", "", "The monk said: 'I, as a student, earnestly inquire.'", "", "The Master said: 'The Yellow Springs has no inn; in whose house shall we stay tonight?'", "", "The Master then said: 'One question, one answer; like an echo in a valley, a bell's sound, responding to each strike, hence inexhaustible. Within one's fundamental affairs, beyond all questions and answers, directly without selfishness, clearly responding to things. Therefore, it is said: \'The one solid and secret body manifests in all dusts.\' Then he raised his whisk and said: 'Look, the whisk is dust; tell me, where is the solid and secret body?'", "", "After a long pause, he said: 'Seeing this, immeasurable spiritual powers and samadhi are inherently complete; countless Dharma gates of Buddhas are naturally fully possessed. Therefore, our Buddha, the Great Sage, entrusted this Dharma to kings and ministers, ordering them to protect it and circulate it without ceasing. The meaning of this entrustment is heard throughout the ages. Tell me, what is the matter of circulating it?' Then he looked to his left and right and said: 'The joyful atmosphere of ten thousand families stirs unevenly; the grace of a thousand miles is especially new.'", "", "Zen Master Wenhui of Mingzhao Mountain, Wuzhou", "", "A monk asked: 'At the top of a hundred-foot pole, how does one progress further?'", "", "The Master said: 'South Tiantai (Mount Tiantai in the South), North Wutai (Mount Wutai in the North).'", "", "The monk said: 'Everywhere I meet the road home, at all times I reach the original source.'", "", "The Master said: 'If there are no discerning eyes facing you, acquaintance is like non-acquaintance.'" ] }

---

僧曰。爭奈學人有轉身一路。

師云。切忌喪身失命。

上堂。良久。云。便與么散去。早自落七落八了也。俯為初機。不免重重話會。今朝五月五。為汝等諸人舉個父母未生底句。光明炟赫耀乾坤。且是無今亦無古。三世諸佛強猜量。六代祖師徒指注。殿上迦葉謾擎拳。門外金剛眉卓豎。師拊掌呵呵大笑云。笑個什麼。笑燈籠入露柱。

東京褒親旌德有瑞佛海禪師法嗣

安州應城壽寧道完禪師

問。云從龍。風從虎。未審和尚從個什麼。

師云。一字空中畫。

僧曰。得恁么奇特。

師云。千手大悲提不起。

問。十方國土中。唯有一乘法。如何是一乘法。

師云。斗量不盡。

僧曰。恁么則動容揚古路。不墮悄然機。

師云。作么生是悄然機。僧舉頭看。師舉起拂子。僧喝一喝。

師云。大好悄然。

上堂云。古人見此月。今人見此月。此月鎮常存。古今人還別。若人心似月。碧潭光皎潔。決定是心源。此說更無說。咄。

上堂云。覺城東畔。五眾云臻。古佛廟前。人人得旨。壽寧門下。草偃風行。為什麼如此。良久。云。箇中須是箇中人。

上堂云。諸禪德。三冬告盡。臘月將臨三十夜。作么生吐攴準

【現代漢語翻譯】 現代漢語譯本： 僧人問：『如果學人有轉身的機會，該怎麼辦？』 禪師說：『切記喪失自身性命。』 禪師上堂說法，沉默良久，說：『就這樣散去吧。早就七零八落了。爲了適應初學者的程度，不免要重重解說。今天五月初五，為你們諸位舉一個父母未生時的句子。光明熾盛照耀天地，既沒有現在也沒有過去。三世諸佛勉強猜測，六代祖師徒勞指點。殿上的迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀苦行著稱）徒然舉起金剛拳，門外的金剛怒目而視。』禪師拍手呵呵大笑說：『笑什麼？笑燈籠撞到柱子。』 東京褒親旌德有瑞佛海禪師的法嗣 安州應城壽寧道完禪師 僧人問：『云隨龍，風隨虎，不知和尚您跟隨什麼？』 禪師說：『空中畫一字。』 僧人說：『如此奇特？』 禪師說：『千手大悲（千手觀音）也提不起。』 僧人問：『十方國土中，唯有一乘法（Ekayāna，唯一能引導眾生解脫的教法），什麼是唯一乘法？』 禪師說：『用斗來量也量不盡。』 僧人說：『這樣說來，舉止合乎古道，不落入寂然的玄機。』 禪師說：『怎麼是寂然的玄機？』僧人抬頭看。禪師舉起拂塵。僧人喝了一聲。 禪師說：『好一個寂然。』 禪師上堂說法：『古人見此月，今人見此月，此月永遠存在，古人和今人有區別嗎？如果人心像月亮，碧綠的深潭般光亮皎潔。這一定是心源，除此之外再沒有什麼可說的。咄！』 禪師上堂說法：『覺城東邊，五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）雲集。古佛廟前，人人領悟旨意。壽寧門下，草隨風倒。為什麼會這樣？』沉默良久，說：『其中必須是其中人。』 禪師上堂說法：『各位禪德，三個月已經結束，臘月將要來臨，三十晚上，如何吐出攴準（禪宗術語，指關鍵之處）？』

【English Translation】 English version: A monk asked: 'What if a student has a chance to turn around?' The Master said: 'Absolutely avoid losing your life.' The Master ascended the hall and, after a long silence, said: 'Let's just disperse like this. It's already scattered and disorganized. To accommodate beginners, I must explain things repeatedly. Today, on the fifth day of the fifth month, I'll raise a phrase from before your parents were born for you all. The bright light shines throughout the universe, without present or past. The Buddhas of the three worlds struggle to guess, and the six generations of patriarchs point in vain. Mahākāśyapa (one of the ten great disciples of Śākyamuni, known for his ascetic practices) in the hall raises his vajra fist in vain, and the Vajra outside the gate glares fiercely.' The Master clapped his hands and laughed loudly, saying: 'What are you laughing at? Laughing at the lantern bumping into the pillar.' Successor of Zen Master Rui Fo Hai of Baoqin Jingde in Tokyo Zen Master Daowan of Shouning in Yingcheng, Anzhou A monk asked: 'Clouds follow the dragon, wind follows the tiger, I wonder what does the Master follow?' The Master said: 'Drawing a character in the empty sky.' The monk said: 'So extraordinary?' The Master said: 'Even the thousand-handed Great Compassion (Avalokiteśvara with a thousand hands) cannot lift it.' A monk asked: 'In the lands of the ten directions, there is only the One Vehicle (Ekayāna, the only teaching that can lead beings to liberation). What is the One Vehicle?' The Master said: 'It cannot be exhausted by measuring with a bushel.' The monk said: 'In that case, actions conform to the ancient path, not falling into silent mystery.' The Master said: 'What is silent mystery?' The monk looked up. The Master raised his whisk. The monk shouted. The Master said: 'What a great silence.' The Master ascended the hall and said: 'The ancients saw this moon, and the people of today see this moon. This moon always exists. Are the ancients and the people of today different? If the human heart is like the moon, bright and clear like a green pool. This is definitely the source of the mind, and there is nothing more to say. Tut!' The Master ascended the hall and said: 'East of the City of Enlightenment, the five assemblies (bhikshus, bhikshunis, śrāmaṇeras, śrāmaṇerikās, and śikṣamāṇās) gather. Before the ancient Buddha's temple, everyone understands the meaning. Under the gate of Shouning, the grass bends with the wind. Why is this so?' After a long silence, he said: 'Among them must be one of them.' The Master ascended the hall and said: 'All you Zen practitioners, the three winter months are over, and the twelfth month is approaching. On the thirtieth night, how will you spit out the zhī zhǔn (Zen term, referring to the key point)?'

---

。良久。云。衣穿瘦骨露。屋破看星眠。

潭州云蓋智本禪師法嗣

潭州南嶽山承天禪院自賢禪師

問。大眾已集。仰聽雷音。猊座既登。請師剖露。

師云。剎竿頭上翻筋斗。

僧曰。恁么則嶽麓山前祥霧起。祝融峰下瑞雲生。

師云。紫羅帳里𥻦真珠。

上堂。拈拄杖云。不是心。不是佛。不是物。打禪床一下。云。與君打破精靈窟。簸土飏塵無處尋。千山萬山空突屼。復敲禪床一下云。歸堂。參。

上堂云。一身高隱唯南嶽。自笑孤雲未是閑。松下水邊端坐者。也應隨例說居山。咄。

上堂云。五更殘月落。天曉白雲飛。分明目前事。不是目前機。既是目前事。為什麼不是目前機。良久。云。欲言言不及。林下好商量。

上堂云。佛祖不能正觀。天地不能蓋載。且道為什麼如此。良久。云。人人有個皮袋。

潭州南嶽承天慧連禪師

問。如何是承天境。師拈起拂子。

僧曰。如何是境中人。師擊禪床一下。

僧曰。人境已蒙師指示。向上宗乘事若何。師掛拂子于舊處。

上堂云。湖南近日稍別。小雪應時及節。但管積嶺堆山。勿論春寒秋熱。阿呵呵。真可悅。庭下黃柑香不徹。

上堂。舉扇子云。犀牛扇

【現代漢語翻譯】 （良久）禪師說：『衣服穿在身上，顯得瘦骨嶙峋，房屋破敗，只能看著星星入眠。』

潭州云蓋智本禪師法嗣

潭州南嶽山承天禪院自賢禪師

僧人問：『大眾已經聚集，仰望聆聽雷霆般的聲音。獅子座已經登上，請禪師開示。』

禪師說：『在剎竿（chà gān）頭上翻跟頭。』

僧人說：『這樣說來，嶽麓山（Yuèlù Shān）前祥瑞的霧氣升起，祝融峰（Zhùróng Fēng）下吉祥的雲彩產生。』

禪師說：『在紫羅帳里辨認真珠。』

上堂說法，禪師拿起拄杖說：『不是心，不是佛，不是物。』打禪床一下，說：『與你們打破精靈窟，揚起塵土也無處可尋，千山萬山空空突兀。』又敲禪床一下，說：『回堂。參！』

上堂說法，禪師說：『我獨自隱居在南嶽（Nányuè），自嘲像孤雲一樣未能閒下來。松樹下水邊端坐的人，也應該按照慣例說說居住山林的體會。』喝。

上堂說法，禪師說：『五更時分殘月落下，天亮時白雲飛舞。分明是眼前的事，卻不是眼前的機鋒。既然是眼前的事，為什麼不是眼前的機鋒？』良久，說：『想說卻說不出來，在山林下好好商量。』

上堂說法，禪師說：『佛祖不能完全洞察，天地不能完全覆蓋承載。那麼，為什麼會這樣呢？』良久，說：『人人都有一個皮囊。』

潭州南嶽承天慧連禪師

僧人問：『什麼是承天（Chéngtiān）的境界？』禪師拿起拂子。

僧人說：『什麼是境界中的人？』禪師擊打禪床一下。

僧人說：『人與境界已經蒙受禪師指示，向上宗乘的事又如何呢？』禪師將拂子掛回原處。

上堂說法，禪師說：『湖南（Húnán）近日稍微有些不同，小雪應時應節。只管堆積山嶺上的雪，不要議論春天的寒冷和秋天的炎熱。阿呵呵，真令人喜悅！庭院下的黃柑橘香氣散發不盡。』

上堂說法，舉起扇子說：『犀牛扇』

【English Translation】 (After a long pause) The Zen master said: 'Clothes worn on the body reveal thin bones, and the dilapidated house only allows sleeping while watching the stars.'

Successor of Zen Master Zhiben of Yungai Temple, Tanzhou

Zen Master Zixian of Chengtian Temple, Nanyue Mountain, Tanzhou

A monk asked: 'The assembly has gathered, eagerly listening for the thunderous voice. The lion's seat has been ascended, please, Master, reveal the teaching.'

The Zen master said: 'Somersaulting on top of the flagpole (chà gān).'

The monk said: 'In that case, auspicious mists rise before Mount Yuelu (Yuèlù Shān), and propitious clouds are born beneath Mount Zhurong (Zhùróng Fēng).'

The Zen master said: 'Distinguishing true pearls within a purple silk tent.'

Ascending the hall to preach, the Zen master picked up his staff and said: 'It is not mind, not Buddha, not a thing.' He struck the Zen meditation bed once, saying: 'I will break open the spirit cave for you, scattering dust that cannot be found anywhere, with thousands upon thousands of mountains standing empty and towering.' He struck the Zen meditation bed again, saying: 'Return to the hall. Meditate!'

Ascending the hall to preach, the Zen master said: 'I live in seclusion alone on Nanyue (Nányuè) Mountain, laughing at myself for not being as free as a solitary cloud. Those who sit in meditation beneath the pines by the water should also speak of their experiences living in the mountains, as is customary.' A shout.

Ascending the hall to preach, the Zen master said: 'The waning moon sets at the fifth watch, and white clouds fly at dawn. It is clearly a matter before our eyes, yet it is not the opportunity before our eyes. Since it is a matter before our eyes, why is it not the opportunity before our eyes?' After a long pause, he said: 'Wanting to speak but unable to, it is good to discuss this in the forest.'

Ascending the hall to preach, the Zen master said: 'Buddhas and ancestors cannot fully perceive, and heaven and earth cannot fully cover and contain. So, why is this so?' After a long pause, he said: 'Everyone has a skin bag.'

Zen Master Huilian of Chengtian Temple, Nanyue, Tanzhou

A monk asked: 'What is the realm of Chengtian (Chéngtiān)?' The Zen master picked up his whisk.

The monk said: 'What is the person within the realm?' The Zen master struck the Zen meditation bed once.

The monk said: 'The person and the realm have already received the Master's instruction, what about the matter of the upward-moving lineage?' The Zen master hung the whisk back in its original place.

Ascending the hall to preach, the Zen master said: 'Hunan (Húnán) has been slightly different recently, with Minor Snow arriving on time and in season. Just focus on accumulating snow on the mountain peaks, and do not discuss the cold of spring or the heat of autumn. Ah, ha ha! How delightful! The fragrance of the yellow tangerines in the courtyard is inexhaustible.'

Ascending the hall to preach, raising a fan and saying: 'Rhinoceros fan'

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子古今揚。七十峰前九夏長。二六時中如可用。分明頭角好商量。且問諸禪德。商量個什麼。良久。云。任爾千般巧。終無兩樣風。乃放下扇子。

上堂。拈拄杖云。諸供養中。法供養最勝。所謂法供養者。山供養水。水供養山。僧堂供養佛殿。佛殿供養僧堂。諸人供養老僧。老僧供養諸人。良久云。供養已畢。念普供養真言。老僧忘卻。且教拄杖子念與諸人。卓一下。云。靜處薩婆訶。

上堂云。鬧市裡識取古佛。百草頭上薦取老僧。鬧市裡古佛且致。百草頭上老僧作么生薦。乃云。不是逢人夸好手。大都品格合風流。喝一喝。

廬陵定香山惟德禪師

問。登師子座。作師子吼。

師云。退後三步。

僧曰。忽遇文殊來又作么生。

師云。列在下風。

上堂云。獨坐草菴中。空生直未委。天龍殊不知。花雨從何墜。摩竭徒掩室。毗耶空目閉。睡起一杯茶。別是個滋味。咄。

上堂云。難。難。絲毫猶隔萬重山。易。易。剎那便到無生地。堪嗟文殊與維摩。兩個紛紛談不二。山僧即不然。良久云。難。難。揀擇明白君自看。喝一喝。

南嶽草衣巖治平慶時禪師

問。如何是治平境。

師云。石室夜深霜月白。草衣歲久敗蒲寒。

僧

曰。如何是境中人。

師云。攜筇尋遠水。洗缽趁朝齋。

僧曰。人境已蒙師指示。向上宗乘事若何。

師云。水馬嘶風。泥牛渡海。

上堂云。不是心。不是佛。不是物。與君放出遼天鶻。還見么。清風月下守株人。良兔漸遙春草綠。喝一喝。

上堂云。終日茫茫。那事無妨。且道那事如何。良久。云。落葉知流水。歸云識舊峰。

洪州兜率從悅禪師法嗣

洪州龍安山兜率惠照禪師

開堂日。上首白槌竟。師顧視云。還觀得么。若觀得去。便能卷舒無礙。隱顯自由。若觀不得。第二義門出來相見。

問。如何是第一義諦。

師云。槌下分付。

僧曰。第二義門請師舉唱。

師云。千家簾幕春光在。幾處園林日色明。

僧曰。學人未曉。

師云。勞而無功。

僧曰。爭柰分付了也。

師云。一人傳虛。萬人傳實。

問。法鼓才聲。大無雲集。學人上來。乞師指示。

師云。天靜不知云去處。地寒留得雪多時。

僧曰。學人未曉。乞師端的。

師云。一重山背一重人。

師乃云。龍安山上。道路縱橫。兜率宮中。樓臺重疊。雖非天上。不是人間。到者心安。全忘諸念。善行者不移

【現代漢語翻譯】 現代漢語譯本 僧問：『什麼是處於境界中的人？』 禪師說：『拄著竹杖尋找遠方的水源，拿著缽去趕早齋。』 僧問：『人與境界我已經蒙受老師的指示了，更進一步的宗門大事又該如何？』 禪師說：『水馬在風中嘶鳴，泥牛渡過大海。』 禪師上堂說法：『不是心，不是佛，不是物，與你放出遼闊天空的鶻（一種猛禽）。還見到嗎？清風明月下守著樹樁等待兔子的人，肥美的兔子漸漸遠離，春草也綠了。』喝！（一聲棒喝） 禪師上堂說法：『整天茫茫然，那件事也無妨礙。且說那件事如何？』良久，說：『落葉知道流水的方向，歸來的雲彩認識舊時的山峰。』 洪州兜率從悅禪師的法嗣 洪州龍安山兜率惠照禪師 開堂之日，上首敲槌完畢，禪師環顧四周說：『還觀察得到嗎？如果觀察得到，便能捲起放下毫無阻礙，隱藏顯現自由自在。如果觀察不到，就從第二義門出來相見。』 問：『如何是第一義諦？』 禪師說：『在敲槌下交付。』 僧說：『第二義門請老師您來開示。』 禪師說：『千家萬戶的簾幕間都充滿了春天的氣息，好幾處園林里陽光明媚。』 僧說：『學人還不明白。』 禪師說：『徒勞無功。』 僧說：『奈何已經交付了呢？』 禪師說：『一人傳虛，萬人傳實。』 問：『法鼓剛剛響起，大眾如雲聚集。學人前來，懇請老師指示。』 禪師說：『晴朗的天空不知道雲彩飄向何處，寒冷的大地留住了許久的積雪。』 僧說：『學人還不明白，懇請老師明確指示。』 禪師說：『一重山背後又是一重人。』 禪師於是說：『龍安山（Long'an Mountain）上，道路縱橫交錯。兜率宮（Tushita Palace）中，樓臺重重疊疊。雖然不是天上，也不是人間。到達這裡的人心安，完全忘記各種念頭。行善的人不會改變。』

【English Translation】 English version A monk asked: 'What is a person in a realm?' The Master said: 'Carrying a staff to seek distant waters, taking a bowl to rush to the morning meal.' The monk asked: 'I have received the Master's instruction on the person and the realm. What about the further matters of the Zen school?' The Master said: 'A water horse neighs in the wind, a mud ox crosses the sea.' The Master ascended the hall and said: 'It is not mind, it is not Buddha, it is not a thing. I release a falcon into the vast sky for you. Do you see it? A person guarding a stump under the clear wind and moon. Plump rabbits gradually move away, and the spring grass is green.' A shout! The Master ascended the hall and said: 'All day long, in a daze, that matter is not an obstacle. But how is that matter?' After a long silence, he said: 'Falling leaves know the direction of flowing water, returning clouds recognize the old peaks.' Doushuai Congyue (兜率從悅) Zen Master of Hongzhou (洪州) was a Dharma heir. Huizhao (惠照) Zen Master of Doushuai (兜率) at Long'an Mountain (龍安山) in Hongzhou (洪州). On the day of opening the hall, after the chief seat finished striking the gavel, the Master looked around and said: 'Can you observe it? If you can observe it, then you can roll it up and release it without hindrance, hide and appear freely. If you cannot observe it, then come out to meet me from the second expedient gate.' Asked: 'What is the ultimate truth?' The Master said: 'Delivered under the gavel.' The monk said: 'Please, Master, expound on the second expedient gate.' The Master said: 'Spring light is in the curtains of thousands of homes, the sunlight is bright in several gardens.' The monk said: 'This student does not understand.' The Master said: 'Laboring without success.' The monk said: 'What to do, it has already been delivered?' The Master said: 'One person transmits falsehood, ten thousand people transmit truth.' Asked: 'As soon as the Dharma drum sounds, the great assembly gathers like clouds. This student comes forward, begging the Master for instruction.' The Master said: 'The quiet sky does not know where the clouds go, the cold earth retains the snow for a long time.' The monk said: 'This student does not understand, begging the Master for a clear instruction.' The Master said: 'Behind one mountain is another layer of people.' The Master then said: 'On Long'an Mountain (Long'an Mountain), the roads crisscross. In Tushita Palace (Tushita Palace), the buildings are layered upon layered. Although it is not heaven, it is not the human world. Those who arrive here feel at peace, completely forgetting all thoughts. Those who practice good do not change.'

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雙足。善入者不動雙扉。自能笑傲煙蘿。誰管坐消歲月。既然如是。向上還有事也無。良久。云。莫教推落巖前石。打破下方遮日云。以拂子擊禪床。

上堂。舉拂子云。端午龍安亦鼓橈。青山云里得逍遙。飢餐渴飲無窮樂。誰愛爭光奪錦標。卻向乾地上劃船。高山頭起浪。明椎玉鼓。暗展鐵旗。一盞菖蒲茶。數個沙糖粽。且移取北郁單越來。與南閻浮提斗額看。擊禪床一下。

上堂云。兜率都無伎倆。也敩諸方榜樣。五日一度升堂。起動許多龍象。禪道佛法又無。到此將何供養。須知達磨西來。分付一條拄杖。乃拈起云。所以道。你有拄杖子。我與你拄杖子。你無拄杖子。我奪你拄杖子。且道那個是賓句。那個是主句。若斷得去。即途中受用。若斷不得。且世諦流佈。乃拋下拄杖。

袁州楊岐山子圓禪師

問。如何是祖師西來意。

師云。如何是上座意。

僧曰。比為請益。

師云。老僧答你不少。

上堂云。楊岐無異路。到者皆省悟。若也更求玄。驢年得休去。珍重。

黃州柏子山嵩禪師法嗣

黃州東禪惟資禪師

上堂云。信手招來。無非佛事。何故。頭頭顯理。物物皆宗。唸唸釋迦出世。步步彌勒下生。若信得及。把得住。便請坐斷報化

【現代漢語翻譯】 現代漢語譯本 雙足（指人類）。善於進入的人不會去推動雙扇門。自然能夠笑著傲游于煙霧繚繞的山林。誰會去管時間的流逝呢？既然是這樣，那麼在更高的境界上還有什麼事情嗎？（停頓良久）說：『不要讓人推落巖石前的石頭，打破下方遮蔽陽光的雲彩。』用拂塵敲擊禪床。

上堂說法。舉起拂塵說：『端午節在龍安也一樣劃船比賽，在青山雲霧中得到逍遙自在。飢餓了就吃，口渴了就喝，享受無盡的快樂，誰會去爭奪那光彩奪目的錦標呢？』卻要在乾地上劃船，在高山頂上掀起波浪。明明白白地敲擊玉鼓，暗暗地展開鐵旗。一盞菖蒲茶，幾個沙糖粽。且把北郁單越（Uttarakuru，四大部洲之一，位於北方）移過來，與南閻浮提（Jambudvipa，四大部洲之一，我們所居住的洲）比試一下。』敲擊禪床一下。

上堂說法。說：『兜率天（Tushita Heaven，彌勒菩薩居住的凈土）也沒有什麼特別的伎倆，也學著其他地方的樣子。每月初五升座說法，驚動了許多龍象（比喻有力量的人）。禪、道、佛法又算得了什麼，到這裡拿什麼來供養呢？』要知道達磨（Bodhidharma，禪宗初祖）西來，只是交付了一條拄杖。於是拿起拄杖說：『所以說，你有拄杖子，我就給你拄杖子；你沒有拄杖子，我就奪走你的拄杖子。』那麼，哪個是賓句，哪個是主句呢？如果能斷得開，就能在途中受用；如果斷不開，那就只能在世俗中流轉。』於是拋下拄杖。

袁州楊岐山子圓禪師

問：『什麼是祖師西來意（Bodhidharma』s purpose in coming from the West，達摩祖師從西天來到東土的真正意圖）？』

師說：『什麼是上座（senior monk，資深僧侶）的意？』

僧人說：『我是來請教的。』

師說：『老僧回答你不少了。』

上堂說法。說：『楊岐山沒有什麼特別的路，到這裡的人都能省悟。如果還要追求玄妙，那就像驢年一樣，永遠沒有休止。』珍重！

黃州柏子山嵩禪師法嗣

黃州東禪惟資禪師

上堂說法。說：『信手拈來，無非佛事。為什麼呢？頭頭都顯現真理，物物都是宗。唸唸都是釋迦（Shakyamuni，佛教創始人）出世，步步都是彌勒（Maitreya，未來佛）下生。如果信得過，把握得住，就請坐斷報化（Nirmanakaya and Sambhogakaya，應身和報身）。』

【English Translation】 English version Two feet (referring to humans). Those who are good at entering do not push the double doors. They can naturally laugh and roam in the misty forests. Who cares about the passage of time? Since this is the case, is there anything more to be done at a higher level? (A long pause) He said, 'Do not let people push the stone in front of the rock, breaking the clouds that block the sun below.' He struck the Zen bed with a whisk.

Ascending the hall to preach. Raising the whisk, he said, 'The Dragon Boat Festival in Long'an is also the same with rowing competitions, gaining freedom in the green mountains and clouds. Eat when hungry, drink when thirsty, enjoying endless joy, who would love to compete for the dazzling championship?' Yet, rowing a boat on dry land, stirring up waves on the top of a high mountain. Clearly striking the jade drum, secretly unfurling the iron flag. A cup of calamus tea, a few sugar dumplings. And move Uttarakuru (one of the four continents, located in the north) here to compete with Jambudvipa (one of the four continents, the continent we live on).' He struck the Zen bed once.

Ascending the hall to preach. He said, 'Tushita Heaven (the Pure Land where Maitreya Bodhisattva resides) has no special tricks either, also learning from other places. Ascending the seat to preach on the fifth day of each month, alarming many dragons and elephants (metaphor for powerful people). What do Zen, Tao, and Buddhism count for, what can be offered here?' Know that Bodhidharma (the first patriarch of Zen) came from the West, only entrusting a staff. Then he picked up the staff and said, 'Therefore, it is said, if you have a staff, I will give you a staff; if you do not have a staff, I will take away your staff.' So, which is the guest sentence, which is the host sentence? If you can cut it off, you can enjoy it on the way; if you cannot cut it off, you can only drift in the mundane world.' Then he threw down the staff.

Zen Master Ziyuan of Yangqi Mountain in Yuanzhou

Asked, 'What is Bodhidharma』s purpose in coming from the West (Bodhidharma』s purpose in coming from the West)?'

The master said, 'What is the intention of the senior monk (senior monk)?'

The monk said, 'I am here to ask for instruction.'

The master said, 'The old monk has answered you a lot.'

Ascending the hall to preach. He said, 'Yangqi Mountain has no special path, those who come here can awaken. If you still want to pursue the mysterious, it is like the year of the donkey, never ending.' Farewell!

Successor of Zen Master Song of Baizi Mountain in Huangzhou

Zen Master Weizi of Dongchan in Huangzhou

Ascending the hall to preach. He said, 'Whatever is picked up casually is nothing but Buddhist affairs. Why? Every head reveals the truth, everything is the principle. Every thought is Shakyamuni (the founder of Buddhism) appearing in the world, every step is Maitreya (the future Buddha) descending. If you can believe it and grasp it, please sit and cut off Nirmanakaya and Sambhogakaya (Nirmanakaya and Sambhogakaya).'

---

佛頭。高步毗盧頂上。招拄杖云。且道拄杖子有何長處。良久。畫一畫。云。能殺能活。能縱能奪。更有一般堪羨處。不風流處也風流。卓一下。

澧州夾山純禪師法嗣

澧州欽山乾明普初禪師

上堂。良久。云。舉揚宗旨。上祝　皇基。伏願祥雲與景星俱現。醴泉與甘露雙呈。君乃堯舜之君。俗乃成康之俗。使林下野夫不覺成太平曲。且作么生是太平曲。無為而為。神而化之。灑德雨以霶霈。鼓仁風而雍熙。民如野鹿。上如標枝。十八子知不知。哩哩啰邏囉哩。拍一拍。下座。

東京智海智清佛印禪師法嗣

蘄州四祖仲宣禪師

問。牛頭未見四祖時。為甚麼百鳥銜花獻。

師云。看風使帆。

僧曰。見后為甚麼不銜花。

師云。相頭買帽。

僧曰。祇如學人今朝與和尚相見。又且如何。

師云。彼一時。此一時。

師乃云。諸佛出世。為一大事因緣。祖師西來。直指人心是佛。凡聖本來不二。迷悟豈有殊途。非涅槃之可欣。非死生之可厭。但能一言了悟。不起坐而即證無生。一念回光。不舉步而遍周沙界。如斯要徑。可曰宗門。山僧既到遮里。不可徒然。

乃舉拂子云。看看。山河大地．日月星辰．若凡若聖．是人是物。盡在拂

【現代漢語翻譯】 現代漢語譯本： 佛頭。高步在毗盧（Vairocana，佛名，意為光明遍照）頂上。拿起拄杖說：『請問這拄杖有什麼長處？』停頓片刻，畫了一下，說：『能殺能活，能縱能奪，還有一樣值得羨慕的地方，不風流的地方也風流。』用拄杖敲了一下。

澧州夾山純禪師的法嗣

澧州欽山乾明普初禪師

上堂說法。停頓片刻，說：『宣揚宗旨，向上祝願皇基永固，希望祥雲和景星同時出現，醴泉和甘露一同呈現。君王是堯舜一樣的君王，百姓是成康一樣的百姓，使得山林間的隱士也不自覺地唱起太平之歌。』那麼，什麼是太平之歌呢？無為而為，神奇地化育萬物，像雨一樣普降恩德，像風一樣吹拂仁義，百姓像野鹿一樣自由自在，君王像樹梢一樣高高在上。十八子知道不知道？哩哩啰邏囉哩。』拍了一下，走下座位。

東京智海智清佛印禪師的法嗣

蘄州四祖仲宣禪師

有人問：『牛頭（Niutou，指牛頭山法融禪師）未見四祖（指四祖道信禪師）時，為什麼百鳥銜花獻給他？』

禪師說：『看風使帆。』

僧人說：『見四祖后為什麼不銜花了？』

禪師說：『相頭買帽。』

僧人說：『如果學人今天與和尚相見，又該如何呢？』

禪師說：『彼一時，此一時。』

禪師於是說：『諸佛出世，爲了一件大事因緣。祖師西來，直指人心就是佛。凡夫和聖人本來沒有分別，迷惑和覺悟難道有不同的道路嗎？不必欣喜涅槃，不必厭惡生死。只要能夠一言了悟，不起身就能證得無生。一念之間迴光返照，不邁步就能遍及整個沙界。』這樣的要徑，可以稱之為宗門。山僧既然到了這裡，不可白來一趟。

於是舉起拂塵說：『看看，山河大地、日月星辰、若凡若聖、是人是物，都在這拂塵之中。』

【English Translation】 English version: The Buddha's head. Stepping high above Vairocana's (Buddha's name, meaning 'illuminating everywhere') crown. Raising his staff, he said, 'Tell me, what are the merits of this staff?' After a long pause, he drew a line and said, 'It can kill and give life, it can release and seize. There is also something admirable about it: it is romantic even where there is no romance.' He tapped the staff once.

Successor of Chan Master Chun of Jiashan in Lizhou

Chan Master Pucha of Qianming Temple on Qin Mountain in Lizhou

Entering the hall. After a long pause, he said, 'Proclaiming the principles, I wish the imperial foundation lasting forever. May auspicious clouds and propitious stars appear together, and may sweet springs and sweet dew both manifest. The ruler is like Yao and Shun (legendary sage kings), and the people are like Cheng and Kang (wise rulers of the Zhou dynasty), so that even the hermits in the forests unconsciously sing songs of peace.' So, what is the song of peace? It is acting without acting, transforming things miraculously, showering virtue like abundant rain, and fostering benevolence like a gentle breeze. The people are like wild deer, and the ruler is like the treetop. Do the eighteen sons know or not? Li li luo luo luo li.' He clapped once and descended from the seat.

Successor of Chan Master Zhiqing Foyin of Zhihai Temple in Tokyo

Chan Master Zhongxuan of the Fourth Ancestor Temple in Qizhou

Someone asked, 'When Niutou (Fayung, Chan master of Niutou Mountain) had not yet seen the Fourth Ancestor (Doxin, the Fourth Patriarch), why did hundreds of birds carry flowers to offer him?'

The Master said, 'To steer the boat according to the wind.'

The monk said, 'Why did they not carry flowers after he saw the Fourth Ancestor?'

The Master said, 'To buy a hat by looking at the head.'

The monk said, 'If this student meets the Abbot today, what then?'

The Master said, 'That was one time, this is another time.'

The Master then said, 'The Buddhas appear in the world for one great cause and condition. The Patriarch came from the West to point directly to the human mind, which is the Buddha. Ordinary beings and sages are originally not two. How can delusion and enlightenment have different paths? There is no need to rejoice in Nirvana, nor to be disgusted with birth and death. If one can awaken in a single word, one can realize non-birth without rising from one's seat. In a single thought, turning the light inward, one can pervade the entire universe without taking a step.' Such an essential path can be called the Zen school. Since this mountain monk has arrived here, I cannot come in vain.

Then, raising the whisk, he said, 'Look, the mountains and rivers, the sun and moon, the stars, whether ordinary or holy, whether people or things, are all within this whisk.'

---

子頭上一毛端里出入遊戲。諸人還見么。設或便向遮里見去。倜儻分明。更須知有向上一路。且問諸人。作么生是向上一路。良久。云。六月長天降大雪。三冬嶺上火雲生。

泉州乾峰圓慧禪師

上堂云。達磨正宗。衲僧巴鼻。堪嗟迷者成群。開眼瞌睡。頭上是天。腳下是地。耳朵聞聲。鼻孔出氣。敢問云堂之徒。時中甚處安置。還見么。可憐雙林傅大士。卻言祇遮語聲是。咄。

上堂云。春風蕩蕩。幽鳥關關。山青水碧兮羅空亙野。為報諸人兮慎勿顢頇。勿顢頇。好自看。十方三世趯團圞。以拄杖擊禪床一下。

臨江軍慧力院可昌禪師法嗣

臨江軍瑞筠山慧力洞源禪師

上堂云。佛祖不立。雨落街頭自濕。凡聖何依。晴乾自是無泥。方知頭頭皆是道。法法本圓成。休說趙州七斤衫。曹源一滴水。須彌頂上浪滔天。大洋海底紅塵起。咦。是何道理。參。

袁州分宜福聖常極禪師

上堂云。和風習習。春日遲遲。牧童拋掌。石女生兒。壟上爭先種植。田中急切扶犁。鳥窠凍齈。布毛莫吹。天皇老漢。糊餅充飢。休言即心即佛。莫問得髓得皮。松窗石室。兀坐支頤。祇知今日明日。誰顧果滿三祗。以拂子擊禪床。

廬山開先行瑛禪師法嗣

廬山開先華藏海

評禪師

上堂云。始見山前麥熟。滿田又插新秧。東村人帶水拖泥。西家裡歌聲一片。所謂苦中有樂。眾生日用而不知。唯有寒山呵呵大笑。諸禪德。且道寒山子笑個什麼。還會么。不覺日又夜。爭教人少年。參。

洪州上籃希肇禪師法嗣

洪州大寧文廣禪師

問。如何是大寧境。

師云。此地更無塵一點。城居宛若似山居。

僧曰。如何是境中人。

師云。入門便見。

饒州薦福英禪師法嗣

福州等覺普明禪師

開堂日。上首白槌罷。師良久。普視大眾云。奇哉。妙哉。是諸人還於此觀得么。若實於此觀得。盡十方世界更無微毫許法可與為見為聞。亦無纖芥許法可與為對為待。可謂露裸裸．赤灑灑。若觀不得。定是根塵結縛未解。凡聖情量不脫。終日只在是非得失里轉倒。有什麼用處。眾中莫有超然獨脫灑落底衲僧么。無妨出來。與你證明。

問。當年裴相參黃檗。笑指高僧問有因。府帥憲車臨祖席。其中訊息若為陳。

師云。彼一時。此一時。

僧曰。可謂風清八郡魚龍躍。明耀千家日月心。

師云。伶利衲僧。

僧曰。門外沙堤聞再筑。即承天詔駕歸驂。

師云。當頭道著。

問。師唱誰家曲。宗

【現代漢語翻譯】 現代漢語譯本 評禪師

禪師上堂說法時說：『剛看到山前的麥子成熟了，田里又插滿了新的秧苗。東村的人們帶著水和泥勞作，西村的家裡歌聲一片。這就是所謂的苦中有樂，眾生每天都在經歷卻不明白。只有寒山（Hanshan，唐代詩人，以其隱居生活和禪詩聞名）呵呵大笑。各位禪師，你們說寒山子笑的是什麼？明白嗎？不知不覺一天又過去了，怎麼能讓人不感嘆青春易逝呢？參！』

洪州上籃希肇禪師的法嗣

洪州大寧文廣禪師

問：『如何是大寧的境界？』

禪師說：『此地沒有一絲塵埃，住在城裡也好像住在山裡一樣。』

僧人問：『如何是境界中的人？』

禪師說：『入門便能見到。』

饒州薦福英禪師的法嗣

福州等覺普明禪師

開堂之日，上首敲槌完畢。禪師沉默良久，環視大眾說：『奇妙啊！奇妙啊！各位能在這裡觀察到嗎？如果真的能在這裡觀察到，那麼整個十方世界再也沒有一絲一毫的法可以作為見聞的對象，也沒有絲毫的法可以作為對待的客體。可以說是完全坦露，赤裸裸的。如果觀察不到，一定是根塵（感官與外境）的束縛沒有解開，凡夫和聖人的分別心沒有脫離，整天只在是非得失里打轉，有什麼用呢？大眾中難道沒有超然灑脫的僧人嗎？不妨出來，我來為你證明。』

問：『當年裴休（Pei Xiu，唐朝宰相，佛教徒）拜見黃檗（Huangbo，唐代禪師），笑著指著高僧詢問原因。府帥的官車來到祖師的席位，其中的訊息該如何陳述？』

禪師說：『那時是一個時候，現在是另一個時候。』

僧人說：『可以說是風清八郡，魚龍都活躍起來，光明照耀千家萬戶，如同日月一般。』

禪師說：『伶俐的僧人。』

僧人說：『門外的沙堤聽說要重新修築，很快就奉承天子的詔令駕車回朝。』

禪師說：『當頭道著。』

問：『禪師唱的是誰家的曲子？』

【English Translation】 English version Commenting on a Zen Master

The Zen master, ascending the platform, said: 'Just saw the wheat ripen before the mountain, and new rice seedlings planted all over the fields. People in the east village are covered in water and mud from their labor, while the west village is filled with songs. This is what is called joy amidst suffering, something sentient beings experience daily but do not understand. Only Hanshan (Hanshan, a Tang dynasty poet known for his reclusive life and Zen poetry) laughs heartily. Fellow Zen practitioners, what do you say Hanshan is laughing at? Do you understand? Before you know it, day turns into night, how can one not lament the passing of youth? Investigate!'

Successor to Zen Master Xizhao of Shanglan in Hongzhou

Zen Master Wenguang of Daning in Hongzhou

Asked: 'What is the realm of Daning?'

The master said: 'This place has not a speck of dust; living in the city is just like living in the mountains.'

A monk asked: 'What is a person within the realm?'

The master said: 'You see them as soon as you enter the gate.'

Successor to Zen Master Ying of Jianfu in Raozhou

Zen Master Puming of Dengjue in Fuzhou

On the day of his inaugural address, after the chief monk struck the gavel, the master paused for a long time, then looked around at the assembly and said: 'How wondrous! How marvelous! Can you all observe this here? If you can truly observe this here, then throughout the entire ten directions of the world, there is not a single dharma that can be taken as an object of seeing or hearing, nor is there the slightest dharma that can be taken as an object of opposition or dependence. It can be said to be completely exposed, utterly naked. If you cannot observe this, it must be that the bonds of the senses and objects (root and dust) have not been untied, and the discriminating mind between the mundane and the sacred has not been shed. Spending all day just turning around in rights and wrongs, gains and losses, what use is there? Is there not among you a transcendent, detached, and uninhibited monk? Feel free to come forward, and I will vouch for you.'

Asked: 'In the past, Prime Minister Pei Xiu (Pei Xiu, a Tang Dynasty prime minister and Buddhist) visited Huangbo (Huangbo, a Tang Dynasty Zen master), and smilingly pointed to the eminent monk, asking for the reason. The governor's official carriage arrived at the ancestral seat; how should the message within be presented?'

The master said: 'That was one time, this is another time.'

The monk said: 'It can be said that the wind is clear in the eight prefectures, and the fish and dragons leap; the light shines on thousands of households, like the sun and moon.'

The master said: 'A clever monk.'

The monk said: 'It is heard that the sandy embankment outside the gate is being rebuilt, and soon the imperial decree will be received to drive the carriage back to court.'

The master said: 'You've hit the mark directly.'

Asked: 'Whose tune is the master singing?'

---

風嗣阿誰。

師云。鄱陽湖裡。白浪滔天。

僧曰。薦福一枝今獨秀。釣螺江上月分輝。

師云。衲子難暪。

僧曰。向上還更有事也無。

師云。有。

僧曰。幸遇海眾。何妨指出。

師云。高著眼。

問。如何是奪人不奪境。

師云。風清月白。

僧曰。如何是奪境不奪人。

師云。灰頭土面。

僧曰。如何是人境俱不奪。

師云。海晏河清。

僧曰。如何是人境兩俱奪。

師云。水泄不通。

問。如何是賓中賓。

師云。伶俜更苦辛。

僧曰。如何是賓中主。

師云。問處甚分明。

僧曰。如何是主中賓。

師云。垂手入紅塵。

僧曰。如何是主中主。

師云。寶劍當胸。

僧曰。賓主已蒙師指示。向上宗乘事若何。

師云。且待別時來。

師乃云。休。休。直饒問若聯珠。答如瓶瀉。若也于道。遠之遠矣。何謂也。若論此事。一大藏教更不能詮。三世諸佛唯是自得。輝今耀古。忘見絕知。彌滿十虛。寧有方所。只為情生知隔。想變體珠。于日用間不能自覺。所以勞佗先德回首塵勞。開方便門。示真實相。方便門已八字打開了也。還有入

【現代漢語翻譯】 現代漢語譯本 僧：這股風是由誰繼承的？ 師父說：鄱陽湖裡，白色的浪花滔天翻滾。 僧：薦福寺的一枝獨秀，如今顯得格外突出，在釣螺江上，月光也顯得格外明亮。 師父說：你這僧人，難以隱瞞啊。 僧：在這些之上，是否還有更深一層的事理呢？ 師父說：有。 僧：有幸遇到各位同修，何不明白地指點出來？ 師父說：把眼光放高遠些。 問：什麼是奪人不奪境？（指修行者超越了外在環境的影響，但環境本身並未改變） 師父說：風清月白。 僧：什麼是奪境不奪人？（指外在環境發生了變化，但修行者的內心並未受到影響） 師父說：灰頭土面。 僧：什麼是人境俱不奪？（指修行者和外在環境都保持不變，互不影響） 師父說：海晏河清。 僧：什麼是人境兩俱奪？（指修行者和外在環境都發生了變化，完全脫離了原來的狀態） 師父說：水泄不通。 問：什麼是賓中賓？（賓：相對的，客體；賓中賓：在相對中的相對） 師父說：孤苦伶仃，更加辛苦。 僧：什麼是賓中主？（賓：相對的，客體；主：主體；賓中主：在相對中體現主體） 師父說：提問之處，已經非常分明。 僧：什麼是主中賓？（主：主體；賓：相對的，客體；主中賓：在主體中包含相對） 師父說：垂手進入紅塵。 僧：什麼是主中主？（主：主體；主中主：主體中的主體） 師父說：寶劍當胸。 僧：賓和主的道理已經蒙師父您指示了，更深一層的宗乘大事又該如何呢？ 師父說：暫且等待以後再說吧。 師父於是說：停止吧，停止吧。即使你的提問像連珠一樣，回答像瓶子倒水一樣流暢，如果這樣來理解道，那就離道太遠太遠了。為什麼這麼說呢？如果談論這件事，即使是一大藏教（指所有的佛經）也無法完全詮釋，三世諸佛（指過去、現在、未來的所有佛）也只能自己領悟。它光輝照耀古今，超越了見解和知識。它充滿整個宇宙，沒有固定的處所。只因爲有了情感，才產生了認識上的隔閡；因為有了妄想，才把本來的自性看成了外在的客體。在日常生活中不能自覺，所以才勞煩古代的先賢們回頭關注世間的煩惱，開啟方便之門，揭示真實的相狀。方便之門已經完全打開了，還有誰能進入呢？

【English Translation】 English version Monk: Who inherits this wind? Master said: In Poyang Lake (a large freshwater lake in Jiangxi Province, China), white waves surge to the sky. Monk: The single branch of Jianfu Temple (a Buddhist temple) stands out uniquely today, and the moonlight shines brightly over Diaoluo River. Master said: You monks are hard to deceive. Monk: Beyond this, is there anything more profound? Master said: Yes. Monk: Fortunately, I have met all of you here. Why not point it out clearly? Master said: Set your sights high. Question: What is 'seizing the person but not the environment'? (Referring to a practitioner transcending the influence of the external environment, but the environment itself does not change) Master said: Clear wind and bright moon. Monk: What is 'seizing the environment but not the person'? (Referring to the external environment changing, but the practitioner's mind not being affected) Master said: Ash-covered head and dirt-stained face. Monk: What is 'neither seizing the person nor the environment'? (Referring to the practitioner and the external environment remaining unchanged, without influencing each other) Master said: The sea is calm and the river is clear. Monk: What is 'seizing both the person and the environment'? (Referring to both the practitioner and the external environment changing, completely departing from their original state) Master said: Not a drop of water can leak through. Question: What is 'guest within guest'? (Guest: relative, object; guest within guest: relativity within relativity) Master said: Lonely and miserable, even more hardship. Monk: What is 'host within guest'? (Guest: relative, object; Host: subject; host within guest: the subject is reflected in the relative) Master said: The point of the question is very clear. Monk: What is 'guest within host'? (Host: subject; Guest: relative, object; guest within host: the relative is contained within the subject) Master said: Dropping hands and entering the red dust. Monk: What is 'host within host'? (Host: subject; host within host: the subject within the subject) Master said: A precious sword to the chest. Monk: The principles of guest and host have already been instructed by you, Master. What about the more profound matters of the lineage? Master said: Let's wait for another time. The Master then said: Stop, stop. Even if your questions are like a string of pearls, and the answers flow like water pouring from a bottle, if you understand the Dao in this way, then you are far, far away from it. Why is this? If we talk about this matter, even the entire Tripitaka (the collection of Buddhist scriptures) cannot fully explain it. The Buddhas of the three times (past, present, and future) can only realize it themselves. It shines brightly throughout the ages, transcending views and knowledge. It fills the entire universe, without a fixed location. It is only because of emotions that cognitive barriers arise; because of delusions, the original nature is seen as an external object. One cannot be aware of this in daily life, so the ancient sages took the trouble to turn their attention back to the troubles of the world, opened the gate of skillful means, and revealed the true nature. The gate of skillful means has already been fully opened, who can enter?

---

得底么。若向遮里入得。便能持實相印。建大法幢。出沒縱橫。卷舒自在。直饒到此。猶落建化門底。未為衲僧徑要一路。作么生是徑要一路。良久。云。肯重不得全。卸卻方為妙。珍重。

建中靖國續燈錄卷第二十四 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二十五　　　［宋磻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十四世

東京法雲禪寺善本大通禪師法嗣

婺州云黃山寶林寺寶覺禪師

諱果昌。姓時氏。安州人也。自幼出家。精通貝葉。弱冠試度。遂慕南宗。遠造寶林大通禪師席。入室。聞舉遊山玩水因緣。豁然大悟。乃獲印可。復游淮甸。遍扣宗師。孤節介性。超然獨異。擔板自稱。名播叢席。緣終示疾。沐浴更衣。索筆為頌。趺坐而逝。

問。朝宰臨筵。愿聞舉唱。

師云。聞似不聞。

僧曰。恁么則得聞于未聞也。

師云。不聞似聞。

僧曰。一句流通。清風匝地。

師云。一似不曾聞。

問。昔日保壽開堂。三聖推出一僧。保壽便打。學人今日不推自出。未審和尚如何下手。

師云。尊官在此。

【現代漢語翻譯】 現代漢語譯本： 得到什麼呢？如果能從這裡進入，便能持有實相印（代表佛法真理的印記），建立大法幢（象徵佛法的大旗），出入縱橫，卷舒自在。即使到了這個地步，仍然落在建化門（爲了引導眾生而設立的方便法門）之內，還不是衲僧（修行僧人）徑直了當的道路。什麼是徑直了當的道路呢？良久，禪師說：『肯放不下全部，卸下才能玄妙。』珍重！

建中靖國續燈錄卷第二十四 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二十五　　　［宋磻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第十四世

東京法雲禪寺善本大通禪師法嗣

婺州云黃山寶林寺寶覺禪師

法名果昌，俗姓時氏，安州人。自幼出家，精通貝葉（佛教經典）。弱冠之年參加考試並正式成為僧人，於是仰慕南宗禪法。遠道拜訪寶林寺大通禪師。入室請教時，聽聞大通禪師講述遊山玩水的因緣，豁然大悟，得到大通禪師的印可。之後遊歷淮甸，遍訪各地宗師。他孤高耿介，超然獨特。常常自謙，名聲傳遍各處寺院。臨終時生病，沐浴更衣后，索要筆墨寫下偈頌，然後結跏趺坐而逝。

有僧人問：『朝廷大員蒞臨法席，希望聽聞禪師的開示。』

禪師說：『聽了好像沒聽一樣。』

僧人說：『這樣說來，就能聽到未聞之法了。』

禪師說：『沒聽好像聽了一樣。』

僧人說：『一句流通，清風吹遍大地。』

禪師說：『好像一句也沒聽過。』

有僧人問：『昔日保壽禪師開堂說法，三聖禪師推出一位僧人，保壽禪師便打了他。學人今日不推自出，不知和尚您會如何下手？』

禪師說：『長官在此。』

【English Translation】 English version: What do you get? If you can enter from here, then you can hold the seal of true reality (representing the seal of the truth of Buddhism), establish the great Dharma banner (symbolizing the great flag of Buddhism), appearing and disappearing freely, rolling and stretching at will. Even if you reach this point, you still fall within the gate of constructed transformation (expedient methods established to guide sentient beings), and it is not yet the direct path for a nāsas (mendicant monks). What is the direct path? After a long pause, the Zen master said: 'If you are unwilling to let go of everything, only by unloading can it be wonderful.' Take care!

Continued Records of the Lamp of Jianzhong Jingguo, Volume 24 卍 Newly Continued Collection, Volume 78, No. 1556, Continued Records of the Lamp of Jianzhong Jingguo

Continued Records of the Lamp of Jianzhong Jingguo, Volume 25 [Song Dynasty, Pan]

Compiled by Wei Bai, Abbot of Fayun Zen Monastery in Tokyo, Dharma-Transmitting Buddha-Country Zen Master (Minister)

The Gate of Adapting to the Occasion

Fourteenth Generation of Zen Master Xing Si of Qingyuan Mountain in Luling

Dharma Successor of Zen Master Shantong Datong of Fayun Zen Monastery in Tokyo

Zen Master Baojue of Baolin Monastery on Yunhuang Mountain in Wuzhou

His personal name was Guo Chang, his surname was Shi, and he was from Anzhou. He left home at a young age and was proficient in Belles-lettres (Buddhist scriptures). At the age of twenty, he took the examination and officially became a monk, and then admired the Southern School of Zen. He traveled far to visit Zen Master Datong of Baolin Monastery. When he entered the room for instruction, he heard Zen Master Datong talk about the causes and conditions of traveling in the mountains and playing in the water, and he suddenly had a great enlightenment, and received the approval of Zen Master Datong. After that, he traveled to Huaidian and visited masters everywhere. He was aloof and upright, surpassing and unique. He often called himself dānabhāra (burden carrier), and his name spread throughout the monasteries. When his karma came to an end, he fell ill. After bathing and changing clothes, he asked for a pen and wrote a verse, and then sat in the lotus position and passed away.

A monk asked: 'A high-ranking official is present at the Dharma assembly, and I wish to hear the Zen master's opening remarks.'

The Zen master said: 'Hearing is like not hearing.'

The monk said: 'In that case, one can hear what has not been heard.'

The Zen master said: 'Not hearing is like hearing.'

The monk said: 'A single sentence flows through, and a clear breeze sweeps across the land.'

The Zen master said: 'It's as if I haven't heard a single sentence.'

A monk asked: 'In the past, when Zen Master Baoshou opened the Dharma hall, Zen Master Sansheng pushed out a monk, and Zen Master Baoshou hit him. Today, this student comes out without being pushed. I don't know how the abbot will strike?'

The Zen master said: 'The officials are here.'

---

僧曰。不干他事。

師云。前令已行。

僧曰。丈夫未盡平生志。特地挑燈把劍看。

師云。識甚痛癢。

僧曰。祇如放開捏聚一句作么生道。

師云。猶自不甘。

問。如何是寶林境。

師云。云黃山。

僧曰。如何是境中人。

師云。傅大士。

僧曰。祇如向上宗乘。若何指示。

師云。貪觀天上月。失卻手中橈。

問。如何是佛。

師云。堯眉八彩。

僧曰。乞師再指。

師云。舜目重瞳。

問。如何是佛法大意。

師云。釘樁搖櫓。

僧曰。畢竟如何。

師云。把纜放船。

提刑楊公杰入寺。因寫七佛殿額。乃問。七佛重出世時如何。

師云。一回相見一回新。

又同問山次。刑拈起大士飯石。問。既是飯石。為什麼咬不破。

師云。祇為太硬。

刑云。猶涉繁詞。

師云。未審提刑作么生。

刑云。硬。

師云。也是第二月。

上堂云。千般巧說。不離昔日門風。萬種施為。只是舊時光彩。蟬鳴高柳。普應十方。葉落孤峰。一時可驗。顧視左右云。還見么。若言有見無見。未出斷常。若言非有非無。乃存戲論。喝一喝。

【現代漢語翻譯】 現代漢語譯本 僧人問：『這與別的事情無關。』 禪師說：『之前的命令已經執行了。』 僧人說：『大丈夫還沒有實現平生的志向，所以特別挑燈夜戰，仔細察看手中的寶劍。』 禪師說：『你知道什麼是真正的痛苦嗎？』 僧人問：『那麼，對於放開和捏聚這兩句話，該如何理解呢？』 禪師說：『你還是不甘心啊。』 僧人問：『什麼是寶林境（Baolin Realm）？』 禪師說：『云黃山（Yunhuang Mountain）。』 僧人問：『什麼是境中人？』 禪師說：『傅大士（Fu Dashi）。』 僧人問：『那麼，對於更高層次的宗乘，應該如何指示呢？』 禪師說：『貪戀觀看天上的月亮，卻失去了手中的船槳。』 僧人問：『什麼是佛（Buddha）？』 禪師說：『堯（Yao）的眉毛有八種色彩。』 僧人說：『請禪師再次指點。』 禪師說：『舜（Shun）的眼睛是重瞳。』 僧人問：『什麼是佛法（Buddha Dharma）的大意？』 禪師說：『釘樁搖櫓。』 僧人問：『究竟如何？』 禪師說：『把纜繩放開，讓船開走。』 提刑楊公杰（Yang Gongjie）進入寺廟，因為要題寫七佛殿（Seven Buddhas Hall）的匾額，於是問道：『七佛（Seven Buddhas）重新出世時會是什麼樣子？』 禪師說：『每次相見都煥然一新。』 他又在陪同遊山時問道，楊公杰拿起傅大士的飯石（rice stone），問道：『既然是飯石，為什麼咬不破？』 禪師說：『只因爲太硬了。』 楊公杰說：『還是過於繁瑣了。』 禪師說：『不知提刑您認為如何？』 楊公杰說：『硬。』 禪師說：『這也是第二個月亮（比喻虛幻不實）。』 禪師上堂說法時說：『千般巧妙的說法，都離不開昔日的門風；萬種施為，都只是舊時光彩。蟬在高高的柳樹上鳴叫，普遍應和十方；樹葉從孤立的山峰上落下，一時之間就可以驗證。』禪師顧視左右，說：『你們看見了嗎？如果說有見或無見，就還沒有超出斷常二見；如果說非有非無，那就是存在戲論。』禪師喝了一聲。 English version A monk said, 'This is unrelated to other matters.' The Master said, 'The previous order has already been carried out.' The monk said, 'A great man has not yet fulfilled his lifelong ambition, so he specially lights a lamp at night to carefully examine the sword in his hand.' The Master said, 'Do you know what real pain is?' The monk asked, 'Then, how should one understand the phrase 'releasing and grasping'?' The Master said, 'You are still not reconciled.' The monk asked, 'What is the Baolin Realm (Baolin Realm)?' The Master said, 'Yunhuang Mountain (Yunhuang Mountain).' The monk asked, 'Who is the person in the realm?' The Master said, 'Fu Dashi (Fu Dashi).' The monk asked, 'Then, how should the higher vehicle of the sect be indicated?' The Master said, 'Greedy for watching the moon in the sky, one loses the oar in hand.' The monk asked, 'What is Buddha (Buddha)?' The Master said, 'Yao's (Yao) eyebrows have eight colors.' The monk said, 'Please, Master, point it out again.' The Master said, 'Shun's (Shun) eyes have double pupils.' The monk asked, 'What is the great meaning of the Buddha Dharma (Buddha Dharma)?' The Master said, 'Driving stakes and rowing oars.' The monk asked, 'What is it ultimately?' The Master said, 'Release the cable and let the boat sail.' Yang Gongjie (Yang Gongjie), the judicial commissioner, entered the temple. Because he was to inscribe the plaque for the Seven Buddhas Hall (Seven Buddhas Hall), he asked, 'What will the Seven Buddhas (Seven Buddhas) be like when they reappear in the world?' The Master said, 'Each time we meet, it is a new beginning.' He also asked while accompanying him on a mountain tour. Yang Gongjie picked up Fu Dashi's rice stone (rice stone) and asked, 'Since it is a rice stone, why can't it be broken by biting?' The Master said, 'Only because it is too hard.' Yang Gongjie said, 'It is still too verbose.' The Master said, 'I wonder what you, the judicial commissioner, think?' Yang Gongjie said, 'Hard.' The Master said, 'This is also the second moon (a metaphor for illusion and unreality).' When the Master ascended the platform to preach, he said, 'A thousand clever explanations cannot depart from the old ways of the school; ten thousand kinds of actions are only the glory of the old days. Cicadas chirping in the tall willows universally respond to the ten directions; leaves falling from the solitary peak can be verified in an instant.' The Master looked around and said, 'Have you seen it? If you say there is seeing or no seeing, you have not yet gone beyond the two views of permanence and annihilation; if you say neither existence nor non-existence, then there is only playful debate.' The Master shouted once.

【English Translation】 A monk said, 'This is unrelated to other matters.' The Master said, 'The previous order has already been carried out.' The monk said, 'A great man has not yet fulfilled his lifelong ambition, so he specially lights a lamp at night to carefully examine the sword in his hand.' The Master said, 'Do you know what real pain is?' The monk asked, 'Then, how should one understand the phrase 'releasing and grasping'?' The Master said, 'You are still not reconciled.' The monk asked, 'What is the Baolin Realm?' The Master said, 'Yunhuang Mountain.' The monk asked, 'Who is the person in the realm?' The Master said, 'Fu Dashi.' The monk asked, 'Then, how should the higher vehicle of the sect be indicated?' The Master said, 'Greedy for watching the moon in the sky, one loses the oar in hand.' The monk asked, 'What is Buddha?' The Master said, 'Yao's eyebrows have eight colors.' The monk said, 'Please, Master, point it out again.' The Master said, 'Shun's eyes have double pupils.' The monk asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'Driving stakes and rowing oars.' The monk asked, 'What is it ultimately?' The Master said, 'Release the cable and let the boat sail.' Yang Gongjie, the judicial commissioner, entered the temple. Because he was to inscribe the plaque for the Seven Buddhas Hall, he asked, 'What will the Seven Buddhas be like when they reappear in the world?' The Master said, 'Each time we meet, it is a new beginning.' He also asked while accompanying him on a mountain tour. Yang Gongjie picked up Fu Dashi's rice stone and asked, 'Since it is a rice stone, why can't it be broken by biting?' The Master said, 'Only because it is too hard.' Yang Gongjie said, 'It is still too verbose.' The Master said, 'I wonder what you, the judicial commissioner, think?' Yang Gongjie said, 'Hard.' The Master said, 'This is also the second moon.' When the Master ascended the platform to preach, he said, 'A thousand clever explanations cannot depart from the old ways of the school; ten thousand kinds of actions are only the glory of the old days. Cicadas chirping in the tall willows universally respond to the ten directions; leaves falling from the solitary peak can be verified in an instant.' The Master looked around and said, 'Have you seen it? If you say there is seeing or no seeing, you have not yet gone beyond the two views of permanence and annihilation; if you say neither existence nor non-existence, then there is only playful debate.' The Master shouted once.

---

云。快須薦取。更若意思交馳。便見白雲萬里。

上堂云。正月孟春猶寒。叉手人人舉過。青山隱隱如藍。誰道迷逢達磨。參。

上堂云。天高地厚。自古及今。西落東生。何曾間斷。清風明月。匝地普天。逼塞虛空。逃之無處。恁么說話。且逗初機。驀拈起拄杖云。佛殿上鴟吻。吞卻云黃山。見你諸人不會。卻吐在舊處了也。參。

上堂云。山僧作事無限。凡百不曾預辨。凌晨隨例餐糜。齋時伴眾吃飯。日月任渠遷。四序從佗變。且道為人在什麼處。良久云。兩個五百。合成一貫。

上堂云。一即一。二即二。嗅著直是無香氣。驀拈拄杖。卓一下。云。識得山僧楖𣗖條。莫向南山尋鱉鼻。

師于紹聖三年五月十日辭世云。遮個關棙。非難非易。四象相催。吾難住世。昨夜三更星斗移。一片虛空撲落地。

杭州凈慈寶印禪師

諱楚明。姓張氏。越州人也。早窮教旨。復慕禪宗。參大通禪師。初住越州承天。次遷凈慈。左丞蒲公宗孟奏以師名。

問。法不孤起。仗境方生。如何是凈慈境。

師云。目前朵朵之山。耳畔潺潺之水。

僧曰。如何是境中人。

師云。閑向湖邊看魚躍。歸來林下毳禪衣。

僧曰。人境已蒙師指示。西來祖意又如何

【現代漢語翻譯】 現代漢語譯本： 云。應該快速地推薦和選取人才。如果思緒萬千，交織在一起，就能看到萬里無雲的晴空。

上堂說法時說：正月早春，寒意猶存。叉手行禮，人人都舉過頭頂。青山隱隱約約，像藍色的顏料。誰說迷路后才遇到達磨（Bodhidharma）？參！

上堂說法時說：天高地厚，自古至今，太陽西落東昇，何曾間斷？清風明月，遍佈大地，充塞虛空，無處可逃。這樣說話，只是爲了引導初學者。突然拿起拄杖說：佛殿上的鴟吻（一種屋脊裝飾），吞掉了云黃山（Yunhuang Mountain）。看你們這些人不明白，又吐回原來的地方了。參！

上堂說法時說：我這個山僧做事沒有止境，所有的事情都不曾預先分辨。凌晨照例吃粥，齋飯時和大家一起吃飯。日月任憑它們遷移，四季任憑它們變化。那麼，作為一個人，應該在哪裡安身立命呢？良久后說：兩個五百，合成一貫（指一千文錢）。

上堂說法時說：一就是一，二就是二，聞起來實在是沒有香味。突然拿起拄杖，敲一下，說：認得我這山僧的楖𣗖（一種木名）條，就不要到南山去尋找鱉鼻（一種草名）了。

禪師在紹聖三年五月十日辭世時說：這個關棙（指生死關），說難不難，說易不易。四象（指地、水、火、風）互相催逼，我難以住世了。昨夜三更，星斗轉移，一片虛空撲落地。

杭州凈慈寶印禪師

法號楚明，姓張，是越州人。早年精通儒家經典，後來仰慕禪宗，參拜大通禪師。最初住在越州承天寺，後來遷到凈慈寺。左丞蒲公宗孟上奏朝廷，宣揚禪師的名聲。

有人問：佛法不是憑空產生的，要依靠外境才能顯現。什麼是凈慈寺的境呢？

禪師說：眼前一朵朵的山，耳邊潺潺的流水。

僧人問：什麼是境中的人呢？

禪師說：悠閒地在湖邊看魚兒跳躍，回來在林下披著粗布禪衣。

僧人問：人境我已經蒙受禪師的指示了，西來祖意（Bodhidharma帶來的禪宗真意）又是什麼呢？

【English Translation】 English version: Clouds. Talents should be recommended and selected quickly. If thoughts are intertwined, you will see ten thousand miles of clear sky.

During an ascending-the-hall Dharma talk, he said: In the early spring of the first month, the cold remains. With hands folded, everyone raises them above their heads. The green mountains are faintly visible, like blue dye. Who says that one only encounters Bodhidharma (達磨) after getting lost? Chan!

During an ascending-the-hall Dharma talk, he said: Heaven is high and earth is thick, from ancient times until now, the sun sets in the west and rises in the east, never ceasing. Clear wind and bright moon, covering the earth, filling the void, with nowhere to escape. Speaking like this is only to guide beginners. Suddenly picking up his staff, he said: The Chiwen (鴟吻) (a roof ornament) on the Buddha hall swallowed Yunhuang Mountain (云黃山). Seeing that you all don't understand, it spat it back out to its original place. Chan!

During an ascending-the-hall Dharma talk, he said: This mountain monk's work is endless, and I have never distinguished things in advance. I eat porridge as usual in the early morning, and eat with the assembly at mealtime. Let the sun and moon move as they please, and let the four seasons change as they will. So, where should one settle down as a person? After a long silence, he said: Two five hundreds, combined into one string (referring to one thousand cash).

During an ascending-the-hall Dharma talk, he said: One is one, two is two, smelling it is truly without fragrance. Suddenly picking up his staff and striking it once, he said: If you recognize this mountain monk's Zhetan (楖𣗖) branch, don't go to Nanshan (南山) to look for Biebishi (鱉鼻) (a type of grass).

The Chan master passed away on the tenth day of the fifth month of Shaosheng (紹聖) year three, saying: This Guanli (關棙) (referring to the gate of life and death), is neither difficult nor easy. The four elements (四象) (referring to earth, water, fire, and wind) urge each other, and it is difficult for me to remain in this world. Last night in the third watch, the stars shifted, and a piece of void fell to the ground.

Chan Master Baoyin of Jingci (凈慈) Temple in Hangzhou

His name was Chuming (楚明), his surname was Zhang (張), and he was from Yuezhou (越州). He mastered Confucian classics early and later admired Chan Buddhism, studying with Chan Master Datong (大通). He first lived in Chengtian (承天) Temple in Yuezhou, and later moved to Jingci Temple. Zuo Cheng (左丞) Pu Gongzongmeng (蒲公宗孟) memorialized the court, promoting the master's name.

Someone asked: The Dharma does not arise in isolation, it depends on the environment to manifest. What is the environment of Jingci Temple?

The master said: The mountains, one after another, before your eyes, and the murmuring water by your ears.

A monk asked: What is the person in the environment?

The master said: Leisurely watching the fish leaping by the lake, returning to the forest wearing a coarse Chan robe.

A monk asked: I have already received the master's instructions on the person and the environment, what is the meaning of the Patriarch's coming from the West (西來祖意) (the true meaning of Chan Buddhism brought by Bodhidharma (達磨))?

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。

師云。白石有消日。清聲無盡年。

僧曰。謝答話。

師云。家賊難防。

問。黃梅半夜。心印相傳。惠日峰前。如何指示。

師云。湖水連天碧。山花映日紅。

僧曰。西來密意蒙師決。當機一句又如何。

師云。回首細思量。

上堂云。看看。山花山鳥各轉無盡法輪。湖水湖波共演祖佛心印。塵塵互說。法法同宣。耳目觀聽難明。情識思量莫及。當須自照。唯證相應。

上堂云。祖師心印。非長非短。非方非圓。非內非外。亦非中間。且問大眾。決定是何形貌。拈拄杖云。還見么。古篆不成文。飛帛難同體。從本自分明。何須重特地。擊禪床一下。

上堂云。出門見山水。入門見佛殿。靈光觸處通。諸人何不薦。若不薦。凈慈今日不著便。

上堂云。雲門糊餅。非面所成。趙州喫茶。口行人事。諸人還相委悉么。若也委悉。方信古人是截鐵之言。如或未入玄關。且在荊棘林里。

上堂云。若論此事。得之則絕毫絕牦。用之則如山如岳。迎之則無背無面。隨之則無厚無薄。如斯語話。諸人還委悉么。若委悉去。方信寒暑不能遷。生滅不曾易。日月鎮長新。歷劫光一色。大眾。如何是一色底光。良久。云。天下衲僧跳不出。

【現代漢語翻譯】 現代漢語譯本： 　　師父說：『白色的石頭有消磨殆盡的時候，清澈的聲音卻沒有窮盡的年頭。』 　　僧人說：『感謝您的回答。』 　　師父說：『家賊最難防備。』 　　僧人問：『黃梅（指黃梅禪宗道場，也指六祖慧能）半夜，心印（指禪宗以心傳心的法門）相傳，在惠日峰前，又該如何指示呢？』 　　師父說：『湖水與天相連一片碧綠，山花映襯著太陽一片火紅。』 　　僧人說：『西來的秘密教義承蒙師父您來決斷，當下的這一句又該如何理解呢？』 　　師父說：『回頭仔細思量。』 　　師父上堂說法時說：『看看，山上的花和山裡的鳥各自轉動著無盡的法輪（指佛法的傳播），湖水和湖波共同演繹著祖佛的心印。塵埃與塵埃互相訴說，法門與法門共同宣揚。用耳朵和眼睛去觀察聆聽難以明白，用情感和意識去思量無法企及。應當自己去觀照，只有證悟才能相應。』 　　師父上堂說法時說：『祖師的心印，非長非短，非方非圓，非內非外，也非中間。且問各位，究竟是什麼形狀？』拿起拄杖說：『還看見了嗎？古老的篆字不成文，飛舞的絲帛難以相同。本來就十分分明，何須再次特意尋覓。』敲擊禪床一下。 　　師父上堂說法時說：『出門看見山水，入門看見佛殿。靈光在任何地方都能觸及貫通，各位為什麼不領會呢？如果不領會，凈慈（指凈慈寺）今天就不客氣了。』 　　師父上堂說法時說：『雲門（指雲門文偃禪師）的糊餅，不是用麵粉做成的。趙州（指趙州從諗禪師）的喫茶，是口頭上的行為。各位還相互瞭解嗎？如果瞭解，才相信古人說的是斬釘截鐵的話。如果還沒有進入玄妙的關竅，那就還在荊棘林里。』 　　師父上堂說法時說：『如果談論這件事，得到它就絕對精微，使用它就如山如岳。迎接它就沒有背面，跟隨它就沒有厚薄。像這樣的話語，各位還了解嗎？如果瞭解了，才相信寒暑不能改變它，生滅不曾動搖它，日月永遠常新，經歷無數劫光芒始終如一。』各位，什麼是始終如一的光芒？』良久，說：『天下的衲僧（指僧人）都跳不出。』

【English Translation】 English version: The Master said, 'White stones have a day of decay, but pure sounds have endless years.' The monk said, 'Thank you for your answer.' The Master said, 'Household thieves are hard to guard against.' A monk asked, 'At Huangmei (referring to the Huangmei Chan Buddhist center, also referring to the Sixth Patriarch Huineng) in the middle of the night, the mind-seal (referring to the Chan tradition of mind-to-mind transmission) was passed on. Before Huiri Peak, how should it be indicated?' The Master said, 'The lake water connects to the sky, a vast expanse of blue; mountain flowers reflect the sun, a blaze of red.' The monk said, 'The secret meaning from the West (referring to the transmission of Buddhism from India) is received and decided by the Master. What about the immediate phrase?' The Master said, 'Turn your head and ponder carefully.' The Master, ascending the hall, said, 'Look, look! Mountain flowers and mountain birds each turn the endless Dharma wheel (referring to the propagation of Buddhist teachings). Lake water and lake waves together enact the mind-seal of the ancestral Buddhas. Dust speaks to dust, Dharmas proclaim together. It is difficult to understand through seeing and hearing, impossible to reach through emotion and thought. One must illuminate oneself; only through realization can one correspond.' The Master, ascending the hall, said, 'The ancestral teacher's mind-seal is neither long nor short, neither square nor round, neither inside nor outside, nor in the middle. I ask you all, what exactly is its shape?' Raising his staff, he said, 'Do you see it? Ancient seal script does not form words; flying silk is difficult to match. It has been clear from the beginning; why seek it again specially?' He struck the Zen platform once. The Master, ascending the hall, said, 'Going out, one sees mountains and water; entering, one sees the Buddha hall. Spiritual light penetrates everywhere; why do you not recognize it? If you do not recognize it, Jingci (referring to Jingci Temple) will not be polite today.' The Master, ascending the hall, said, 'Yunmen's (referring to Zen Master Yunmen Wenyan) wheat cake is not made of flour. Zhaozhou's (referring to Zen Master Zhaozhou Congshen) tea drinking is a verbal act. Do you all understand each other? If you understand, then you believe that the ancients spoke with iron certainty. If you have not yet entered the mysterious gate, then you are still in the thorny forest.' The Master, ascending the hall, said, 'If we discuss this matter, obtaining it is utterly subtle, using it is like mountains and peaks. Meeting it, there is no back or face; following it, there is no thickness or thinness. Do you all understand such words? If you understand, then you believe that cold and heat cannot move it, birth and death have never changed it, the sun and moon are always new, and through countless kalpas, the light is of one color. Everyone, what is the light of one color?' After a long silence, he said, 'The monastics (referring to monks) of the world cannot jump out of it.'

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越州承天滋須禪師

姓黃氏。單州人也。受業東京恒興寺。深窮論旨。精持律行。參大通禪師。言下契悟。

問。太守光臨於法席。祖意西來愿舉揚。

師云。一人有慶。

僧曰。大眾咸聞。

師云。聞底事作么生。

僧曰。恎來昨夜清風起。今日靈山事宛然。

師云。瞻之仰之。

問。今朝朝旆光臨。如何相見。

師云。此心能有幾人知。

僧曰。一言歸大道。四海盡知音。

師云。合。

師云。若論此事。體之則神。敬之則靈。觀之則眼似眉毛。聽之則泥牛哮吼。言之則縮卻舌頭。嗅之則塞卻鼻孔。觸之則一棒一條痕。思之則針劄不入。當此之際。謂之智不到處。心言絕處。亦謂之無事人安樂處。直饒千聖出興。當頭亦道不著。昔日凈名居士對諸菩薩前。曾露遮個訊息。次有達磨大師于少室峰前。九年為眾說。唯有二祖親聞。自後法流沙界。承天今日向知有底人前有個說處。良久。云。見么。百味盆羅明祖意。一意之下報深恩。

上堂。拈起拄杖云。見么。明如鏡。平如秤。四七二三。親行此令。有眼底辨取。擊禪床一下。

蘇州吳江聖壽法晏禪師

問。祖意西來即不問。今日開堂事若何。

師云。云生碧

嶂。

僧曰。學人不會。

師云。月落寒潭。

上堂云。山頭浪起。水底塵飛。結果空花。生兒石女。如今即不恁么。三年一閏。九月重陽。冬天日短。春天漸長。寒即向火。熱即取涼。良久云。且道佛法在什麼處。不離當處常湛然。覓則知君不可見。喝一喝。

越州天衣寺惠通禪師

姓沈氏。錢塘人也。早年具戒。聽習臺教。尋慕參問。詣大通禪師席下。契悟宗猷。

問。師子未出窟時如何。

師云。藏牙伏爪。

僧曰。出窟后如何。

師云。群狐屏跡。

僧曰。恁么則青莎窟里威風振。秦望山前露爪牙。

師云。你試哮吼看。

僧曰。放過一著。

師云。吐不出。

問。如何是祖師西來意。

師云。青松倒影垂幽徑。

僧曰。學人不會。

師云。綠竹寒聲夾亂流。

僧曰。學人從此更無疑也。

師云。且緩緩。

師乃云。今日囊錐既露。不免帶水拖泥。顧視大眾云。有么。然祖師心印。直下圓成。恁么會得。少分相應。若以言詮取證。徒自疲勞。馳騁詞鋒。欲繼真乘。無有是處。祇如達磨未來一句作么生道。還有人道得么。良久。云。鐵牛昨夜三更走。石女溪邊喝便回。

【現代漢語翻譯】 現代漢語譯本 僧人說：'學人（指修行人，這裡是提問的僧人自稱）不明白。' 禪師說：'月亮沉落在寒冷的深潭之中。' 禪師上堂說法時說：'山頭上掀起波浪，水底下塵土飛揚，結果是虛幻的空花，生出的孩子是石頭做的女子。如今卻不是這樣了，三年有一個閏月，九月是重陽節，冬天白天短，春天漸漸變長，冷了就靠近火取暖，熱了就尋求涼爽。'停頓了很久，禪師說：'那麼，佛法究竟在什麼地方呢？不離開當下這個地方，它永遠是清澈明亮的。如果向外尋求，就會知道你永遠無法見到它。'然後大喝一聲。 越州天衣寺的惠通禪師 姓沈，是錢塘人。早年就受了戒，聽習天臺宗的教義。後來尋求參訪，到大通禪師的座下，領悟了禪宗的精髓。 僧人問：'獅子還沒有出洞的時候是怎樣的？' 禪師說：'隱藏牙齒，收斂爪子。' 僧人說：'出洞之後又是怎樣的？' 禪師說：'所有的狐貍都藏匿了軌跡。' 僧人說：'這樣說來，在青莎窟里威風凜凜，在秦望山前露出爪牙。' 禪師說：'你試著吼叫一聲看看。' 僧人說：'（我）放過了一招。' 禪師說：'吐不出來。' 僧人問：'什麼是祖師西來的真意？' 禪師說：'青松的倒影垂落在幽靜的小路上。' 僧人說：'學人（指修行人，這裡是提問的僧人自稱）不明白。' 禪師說：'綠竹的寒冷聲音夾雜著湍急的流水聲。' 僧人說：'學人從此以後再也沒有疑問了。' 禪師說：'且慢下結論。' 禪師於是說：'今天既然錐子已經從口袋裡露了出來，就免不了要帶水拖泥。'環顧大眾說：'有嗎？'然而祖師的心印，直接就是圓滿成就的。這樣領會，就稍微相應了。如果用語言文字來尋求證明，只會徒勞疲憊。賣弄口才，想要繼承真正的佛法，是不可能的。就像達磨（Bodhidharma）未來之前的那句話，要怎麼說呢？還有人能說得出來嗎？'停頓了很久，禪師說：'鐵牛昨夜三更時分跑走了，石女在溪邊大喝一聲就把它喊了回來。'

【English Translation】 English version A monk said, 'This student (referring to the questioning monk himself) does not understand.' The Master said, 'The moon sets in the cold, deep pool.' The Master, ascending the Dharma hall, said, 'Waves rise on the mountaintop, dust flies from the bottom of the water, resulting in empty flowers and stone women giving birth to children. Now, it is not like that. Every three years there is a leap month, the ninth month is the Double Ninth Festival, winter days are short, spring gradually lengthens, when it's cold, approach the fire for warmth, when it's hot, seek coolness.' After a long pause, the Master said, 'Then, where exactly is the Buddha-dharma? Without leaving this very place, it is always clear and bright. If you seek it, you will know that you cannot see it.' Then he shouted. Zen Master Huitong of Tianyi Temple in Yuezhou His surname was Shen, and he was a native of Qiantang. He took the precepts early and studied the teachings of the Tiantai school. Later, seeking to inquire, he went to the seat of Zen Master Datong and realized the essence of Zen. A monk asked, 'What is it like when the lion has not yet left the cave?' The Master said, 'Hiding its teeth and crouching its claws.' The monk said, 'What is it like after it leaves the cave?' The Master said, 'All the foxes hide their tracks.' The monk said, 'In that case, its majestic power shakes within the Green Sedge Cave, and it reveals its claws before Mount Qinwang.' The Master said, 'Try roaring and see.' The monk said, 'I missed a step.' The Master said, 'You can't spit it out.' A monk asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The Master said, 'The inverted image of the green pine hangs over the secluded path.' The monk said, 'This student (referring to the questioning monk himself) does not understand.' The Master said, 'The cold sound of green bamboo mingles with the sound of rushing water.' The monk said, 'From this point on, this student has no more doubts.' The Master said, 'Hold on a moment.' The Master then said, 'Today, since the awl has already been revealed from the bag, it is inevitable to drag mud with water.' Looking around at the assembly, he said, 'Is there?' However, the mind-seal of the Patriarchs is directly and completely accomplished. Understanding it in this way is a slight correspondence. If you seek proof with words and explanations, you will only tire yourself out. Displaying eloquence and wanting to inherit the true Dharma is impossible. Just like the phrase before Bodhidharma came, how should it be said? Is there anyone who can say it?' After a long pause, the Master said, 'The iron ox ran away at the third watch last night, and the stone woman shouted it back by the stream.'

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上堂云。嗚鐘一扣。響振妙峰。玉燭騰輝。大千普照。觀音菩薩到遮里。無處藏身。更問如何若何。鐵圍山畔。更過三千。

湖州天聖齊月禪師

問。如何是祖師西來意。

師云。胡地冬生筍。

僧曰。乞師再指。

師云。波斯不繫腰。

僧曰。三十年後專為流通。

師云。西來意作么生。僧拊掌一下。

師云。早是亂統。僧禮拜。師便打。

問。師唱誰家曲。宗風嗣阿誰。

師云。魚行水濁。

僧曰。恁么則凈慈一箭直射翠峰也。

師云。卦是天門。算來五兆。

僧曰。驗人端的處。下口便知音。

師云。一任摸𢱢。

師乃云。祖師心印。迥脫根塵。妙體非形。徒然測度。若乃心存知解。識滯見聞。祖師徽猷。如何得到。今日直須一念情盡。內外見亡。大智圓明。方能洞曉。便及隨機應用。好醜齊觀。觸處皆渠。更無別理。山河舉唱。孰是知音。水鳥談真。何人善聽。然雖如是。知者方知。更若心眼未開。切忌承虛接響。以拄杖卓一下。

鄭州資福法明寶月禪師

問。法身清凈。報應無垢。為什麼香湯浴佛。

師云。今朝四月八。

僧曰。既然無垢。浴個什麼。

師云。不因入水。

【現代漢語翻譯】 現代漢語譯本： 上堂說法時說：嗚鐘一響，聲音震動妙峰（山名），如同玉燭散發光輝，照亮整個大千世界。觀音菩薩（Avalokiteśvara）到了這裡，也無處藏身。再問如何是真理？如同在鐵圍山（Mount Cakravala）邊，還要再過三千世界。

湖州天聖齊月禪師（Qiyue，一位禪師的名字）

問：如何是祖師西來意（Bodhidharma帶來的禪宗真諦）？ 師說：胡地冬天生筍。 僧人說：請禪師再次指點。 師說：波斯人不繫腰帶。 僧人說：三十年後專門為此流通。 師說：西來意是什麼？僧人拍了一下手。 師說：早就是亂統。僧人禮拜。禪師就打了他。

問：禪師唱的是誰家的曲調？宗風傳承自哪位祖師？ 師說：魚行則水濁。 僧人說：這麼說，就像凈慈寺（Jingci Temple）的一箭直射翠峰（山名）一樣。 師說：卦象是天門，算來有五種預兆。 僧人說：檢驗人的真實之處，一開口便知音。 師說：任你摸索。

禪師於是說：祖師的心印，迥然脫離根塵（六根和六塵），妙體並非有形，徒然測度。如果心中存有知解，認識停留在見聞上，祖師的微妙之處，如何能夠得到？今天必須一念情盡，內外都空無所見，大智慧圓滿光明，才能徹底明白。便可以隨機應變，好與丑一併看待，到處都是它，更沒有別的道理。山河都在說法，誰是知音？水鳥都在談論真理，誰能善於傾聽？雖然是這樣，明白的人才能明白。如果心眼沒有打開，切忌虛妄地承接響應。用拄杖敲了一下。

鄭州資福法明寶月禪師（Baoyue，一位禪師的名字）

問：法身清凈，報應無垢，為什麼還要用香湯浴佛（洗浴佛像）？ 師說：今天是四月初八（佛誕日）。 僧人說：既然無垢，還洗什麼？ 師說：不因入水。

【English Translation】 English version: During the Dharma talk, the master said: 'The sound of the bell resonates through Wonderful Peak (Miaofeng, mountain name). The jade candle emits light, illuminating the entire great chiliocosm. Even Avalokiteśvara (Guanyin Bodhisattva) has nowhere to hide here. What is the ultimate truth? It's like being at the edge of Mount Cakravala (Tiewei Mountain), and still having to pass through three thousand worlds.'

Chan Master Qiyue of Tiansheng Temple in Huzhou (Qiyue, a Chan master's name)

Question: What is the meaning of the Patriarch's (Bodhidharma's) coming from the West (the essence of Zen Buddhism brought by Bodhidharma)? Master said: Bamboo shoots grow in the barbarian lands in winter. The monk said: Please, Master, give further guidance. Master said: The Persian does not wear a belt. The monk said: After thirty years, I will dedicate myself to propagating this. Master said: What is the meaning of coming from the West? The monk clapped his hands once. Master said: That's already a mess. The monk bowed. The Master then struck him.

Question: Whose tune does the Master sing? Whose lineage of the Dharma does the Master inherit? Master said: When fish swim, the water becomes murky. The monk said: In that case, it's like a single arrow from Jingci Temple (Jingci Temple) shooting straight at Emerald Peak (Cuifeng, mountain name). Master said: The divination is the gate of heaven; calculating, there are five omens. The monk said: To test a person's true nature, one knows the sound as soon as they open their mouth. Master said: Feel free to grope.

The Master then said: 'The mind-seal of the Patriarchs is completely detached from the root and dust (the six senses and their objects). The wondrous body is formless; it is futile to speculate. If the mind clings to knowledge and understanding, and awareness is stuck in seeing and hearing, how can one attain the subtle teachings of the Patriarchs? Today, one must exhaust all emotional attachments in a single thought, and see the disappearance of both inner and outer. With great wisdom, complete and bright, one can thoroughly understand. Then one can apply it according to circumstances, viewing good and bad equally. It is everywhere; there is no other principle. The mountains and rivers are all expounding the Dharma; who is the true listener? The water birds are discussing the truth; who can listen well? Although it is like this, only those who know can know. If the eye of the mind has not yet opened, be sure to avoid falsely receiving and responding.' He struck the ground once with his staff.

Chan Master Baoyue of Zifu Faming Temple in Zhengzhou (Baoyue, a Chan master's name)

Question: The Dharma body is pure, and retribution is without defilement. Why then do we bathe the Buddha (wash the Buddha statue) with fragrant water? Master said: Today is the eighth day of the fourth month (Buddha's birthday). The monk said: Since it is without defilement, what is there to wash? Master said: Not because of entering the water.

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爭見長人。

僧曰。忽若撞著雲門老子又作么生。

師云。快便難逢。便打。

上堂云。資福別無所補。五日一參擊鼓。何曾說妙談玄。只是粗言直語。甘草自來甜。黃連依舊苦。忽若鼻孔遼天。逢人切忌錯舉。參。

上堂云。風柯月渚。並可傳心。煙島雲林。咸提妙旨。現成公按。不在思量。更說碧眼西來。單傳直指。大似平地生波。而今還有相悉底么。良久。云。石頭大小連雲翠。柏短松長帶靈青。便下座。

上堂云。若論此事。譬如伐樹得根。灸病得穴。若也得根。豈在千枝遍斬。若也得穴。不假六分全燒。以拄杖卓一下。云。遮個是根。那個是穴。咄。是何言歟。

杭州徑山承天禪院常悟禪師

姓李氏。本州光化寺受業。參大通禪師。發明己事。出世闡揚。禪眾宗仰。初住龍華。駙馬都尉張侯敦禮奏以章服。

問。一棒一條痕。一摑一掌血。有個末後句。請師分明說。

師云。有功者賞。

僧曰。一言金石談來重。萬慮鴻毛脫去輕。

師云。手把白玉鞭。慇勤贈三百。

問。達磨未來時如何。

師云。省得草鞋錢。

僧曰。來后如何。

師云。重疊關山路。

僧曰。來與未來相去多少。

師云。

【現代漢語翻譯】 現代漢語譯本 爭見長人。

僧人問：『如果忽然撞見雲門老子（Yunmen, 一位禪宗大師），又該如何應對？』

禪師說：『痛快利落難以遇到，直接打。』

上堂說法時說：『資福寺（Zifu Temple）沒有什麼可以補充的，每五天一次參禪擊鼓。何曾說過精妙的理論，只是粗淺直白的言語。甘草（一種中藥）本來就是甜的，黃連（一種中藥）依舊是苦的。如果鼻孔朝天，遇到人切記不要錯誤地舉動。參！』

上堂說法時說：『風中的樹枝和月下的沙洲，都可以傳達心意。煙霧籠罩的島嶼和雲霧繚繞的樹林，都蘊含著精妙的旨意。現成的公案，不在於思量。更說什麼碧眼胡僧西來（Bodhidharma, 菩提達摩），單傳直指。這就像平地生波。現在還有相互瞭解的人嗎？』良久，說：『石頭無論大小都與云相連而翠綠，柏樹無論長短都帶著靈氣而青翠。』說完便下座。

上堂說法時說：『如果談論這件事，就像砍樹要找到樹根，鍼灸要找到穴位。如果找到了樹根，哪裡還需要在千枝萬葉上都砍一遍？如果找到了穴位，就不需要把六個部位都燒灼。』用拄杖敲擊一下，說：『這個是根，那個是穴。咄！這是什麼話？』

杭州徑山承天禪院常悟禪師

姓李，是本州光化寺的學徒。參拜大通禪師（Datong），明白了自身的事情。出世弘揚佛法，禪眾都敬仰他。最初住在龍華寺（Longhua Temple），駙馬都尉張侯（Zhang Hou）用奏章請求賜予他章服。

問：『一棒一條痕，一摑一掌血，有個最後的句子，請禪師分明地說。』

禪師說：『有功者賞。』

僧人說：『一言如金石般談來沉重，萬千思慮如鴻毛般脫去輕盈。』

禪師說：『手拿白玉鞭，慇勤地贈送三百下。』

問：『達磨（達摩，Bodhidharma）未來時如何？』

禪師說：『省了買草鞋的錢。』

僧人說：『來后如何？』

禪師說：『重疊關山路。』

僧人說：『來與未來相去多少？』

禪師說：

【English Translation】 English version Arguing to see a tall person.

A monk asked: 'If one suddenly encounters Old Man Yunmen (Yunmen, a Zen master), how should one respond?'

The Master said: 'A swift and decisive response is hard to come by; strike immediately.'

Addressing the assembly, he said: 'Zifu Temple (Zifu Temple) has nothing to add. We have a meditation session with drums every five days. I have never spoken of profound theories, only rough and straightforward words. Licorice (a Chinese medicine) is naturally sweet, and Coptis (a Chinese medicine) remains bitter. If your nostrils point to the sky, be careful not to act wrongly when you meet people. Participate!'

Addressing the assembly, he said: 'Wind-swept branches and moonlit sandbars can both convey the mind. Misty islands and cloud-covered forests all contain subtle meanings. The present case is not in deliberation. What's more, the blue-eyed monk came from the West (Bodhidharma), transmitting directly. This is like creating waves on flat ground. Are there any among you who understand this?' After a long pause, he said: 'Stones, whether large or small, are connected to the clouds and are green; cypress trees, whether short or long, carry spiritual energy and are verdant.' Then he descended from his seat.

Addressing the assembly, he said: 'If we discuss this matter, it is like felling a tree and finding the root, or performing acupuncture and finding the acupoint. If you find the root, why bother cutting every branch and leaf? If you find the acupoint, you don't need to burn all six divisions. ' He tapped his staff once and said, 'This is the root, that is the acupoint. Bah! What words are these?'

Chan Master Changwu of Chengtian Zen Temple on Mount Jing in Hangzhou

His surname was Li, and he was a student at Guanghua Temple in this prefecture. He visited Chan Master Datong (Datong) and understood his own affairs. He emerged to propagate the Dharma, and the Zen community revered him. He first resided at Longhua Temple (Longhua Temple), and the Imperial Son-in-Law Zhang Hou (Zhang Hou) requested in a memorial that he be granted ceremonial robes.

Asked: 'One strike leaves a mark, one slap draws blood. There is a final phrase; please, Master, explain it clearly.'

The Master said: 'Those who have merit are rewarded.'

A monk said: 'One word spoken is as heavy as gold and stone; ten thousand thoughts are shed as lightly as goose feathers.'

The Master said: 'Holding a white jade whip, I diligently present three hundred lashes.'

Asked: 'What was it like before Bodhidharma (Bodhidharma) came?'

The Master said: 'It saved the cost of straw sandals.'

The monk said: 'What is it like after he came?'

The Master said: 'Layers upon layers of mountain passes.'

The monk said: 'How much distance is there between coming and not coming?'

The Master said:

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伸腳在縮腳里。

師良久云。佛法至論。非辨口利辭之所為。非神通修證之所得。直饒盡乾坤大地。情與非情。各致百千問難。只贏得一場戲論。去道轉遠。何故如是。靈山會上。世尊拈花。迦葉微笑。吾有正法眼藏。涅槃妙心。分付于汝。大眾。還知釋迦老漢憐兒不覺丑么。山僧當時若見。三十棒一棒也較不得。為什麼如此。祖禰不了。殃及子孫。

上堂云。至道無難。迷於巧會。說神說通。著凡著聖。而今見山是山。見水是水。饑即餐。困即睡。且道將什麼消他供養。良久。云。更請一甌茶。

越州延慶可復禪師

問。一言道合時如何。

師云。清風明月。

僧曰。不假一言時如何。

師云。南北東西。

僧曰。直下便會時如何。

師云。藏頭露影。

問。如何是事不遷。

師云。江山不改舊。風月自依然。

僧曰。如何是理不遷。

師云。曉月收松影。春池解凍冰。

僧曰。事理異同。如何得歸一去。

師云。浪花不待春風發。云葉寧隨秋露凋。

上堂云。胡來胡現。漢來漢現。忽然胡漢俱來時如何祇準。良久。云。落霞與孤鶩齊飛。秋水共長天一色。參。

上堂云。日暖春將暮。桃華落澗紅。靈

云時不遇。隨水自西東。參。

溫州永嘉雙峰山普寂宗達佛海禪師

問。如何是永嘉境。

師云。華蓋峰。

僧曰。如何是境中人。

師云。一宿覺。

上堂。驀拈拄杖橫按膝上云。苦痛深。苦痛深。碧潭千萬丈。那個是知音。卓一下。

上堂。眾集定。喝一喝。云。冤有頭。債有主。珍重。

上堂云。孤嶼峰前太直。不費纖毫心力。入門兩手分付。更聽青天霹靂。喝一喝。下座。

郴州宣章圓明希禪師

上堂云。天地無四壁。日月有四時。暑往寒來。風恬浪靜。古今天地。古今山河。情與無情。皆承恩力。不用南詢諸祖。北見文殊。古佛廟前。此時參畢。見個什麼。良久。云。也是迷逢達磨。

越州五峰山子琪禪師

問。學人上來。乞師垂示。

師云。華開千朵秀。

僧曰。學人不會。

師云。雨後萬山青。

僧曰。謝指示。

師云。你作么生會。僧便喝。

師云。未在。僧又喝。

師云。一喝兩喝後作么生。

僧曰。也知和尚有此機要。

師云。適來道什麼。僧無語。師便喝。

上堂云。秋風清。秋月明。蕭灑景。稱閑情。時聽斷崖流水聲。

通州狼山文惠禪

【現代漢語翻譯】 現代漢語譯本 雲彩消散時未能相遇，只能隨波逐流，不知東西。（參）

溫州永嘉雙峰山普寂宗達佛海禪師

問：如何是永嘉的境界？ 師說：華蓋峰（山峰名）。 僧人問：如何是境界中的人？ 師說：一宿覺（指永嘉玄覺禪師，因其在六祖慧能處開悟后僅住一宿便離去）。

上堂說法，禪師突然拿起拄杖，橫放在膝蓋上說：『苦痛深啊，苦痛深啊！碧綠的深潭有千萬丈，誰是我的知音？』然後用拄杖敲擊了一下。

上堂說法，眾人聚集完畢，禪師大喝一聲，說：『冤有頭，債有主。』珍重！

上堂說法，禪師說：『孤嶼峰（山峰名）前太直白了，不費絲毫心力。入門時兩手交付一切，更要聽那青天霹靂（比喻頓悟）。』大喝一聲，下座。

郴州宣章圓明希禪師

上堂說法，禪師說：『天地沒有四壁，日月有四季。暑往寒來，風平浪靜。古往今來的天地，古往今來的山河，有情與無情之物，都承受著佛的恩德和力量。不用向南去尋訪諸位祖師，也不用向北去拜見文殊菩薩。在古佛的廟前，此時此刻參禪完畢。見到了什麼？』良久，禪師說：『也是迷途中遇到了達摩（指未能真正領悟）。』

越州五峰山子琪禪師

僧人問：學人前來，乞求禪師開示。 師說：花開千朵，多麼秀麗。 僧人說：學人不能領會。 師說：雨後萬山一片青翠。 僧人說：感謝禪師指示。 師說：你作何理解？僧人便大喝一聲。 師說：還不到位。僧人又大喝一聲。 師說：一喝兩喝之後又如何？ 僧人說：也知道和尚有這樣的機要。 師說：剛才說了什麼？僧人無言以對。禪師便大喝一聲。

上堂說法，禪師說：『秋風清涼，秋月明亮，多麼蕭灑的景色，正適合閒適的心情。時常聽見斷崖上的流水聲。』

通州狼山文惠禪師

【English Translation】 English version Not meeting when the clouds dissipate, drifting east and west with the water. (參/Can)

Zen Master Puji Zongda Fohai of Shuangfeng Mountain, Yongjia, Wenzhou

Asked: What is the realm of Yongjia? The Master said: Huagai Peak (mountain peak name). A monk asked: What is the person within the realm? The Master said: 'One-Night Awakened' (referring to Yongjia Xuanjue, who attained enlightenment under Huineng, the Sixth Patriarch, and left after staying only one night).

In an elevated Dharma talk, the Master suddenly picked up his staff, placed it horizontally on his lap, and said: 'Deep is the suffering, deep is the suffering! The emerald pool is ten thousand fathoms deep, who is my confidant?' Then he struck the staff once.

In an elevated Dharma talk, after the assembly had gathered, the Master shouted, 'Debts have debtors, grievances have avengers.' Treasure this!

In an elevated Dharma talk, the Master said: 'Before Lonely Island Peak (mountain peak name) it is too straightforward, requiring no effort. Upon entering the gate, surrender everything with both hands, and listen to the thunderbolt in the clear sky (a metaphor for sudden enlightenment).' He shouted and descended from the seat.

Zen Master Yuanming Xi of Xuanzhang, Chenzhou

In an elevated Dharma talk, the Master said: 'Heaven and earth have no four walls, the sun and moon have four seasons. Heat goes and cold comes, the wind is calm and the waves are still. The heaven and earth of ancient and modern times, the mountains and rivers of ancient and modern times, sentient and insentient beings all receive the grace and power [of the Buddha]. There is no need to seek out the various patriarchs in the south, nor to visit Manjusri in the north. Before the temple of the ancient Buddha, the Chan practice is completed at this very moment. What do you see?' After a long pause, the Master said: 'It is also like encountering Bodhidharma while lost (referring to failing to truly understand).'

Zen Master Ziqi of Wufeng Mountain, Yuezhou

A monk asked: 'This student has come seeking the Master's instruction.' The Master said: 'Thousands of flowers bloom, so beautiful.' The monk said: 'This student does not understand.' The Master said: 'After the rain, ten thousand mountains are green.' The monk said: 'Thank you for the instruction.' The Master said: 'How do you understand it?' The monk then shouted. The Master said: 'Not yet.' The monk shouted again. The Master said: 'After one shout, two shouts, what then?' The monk said: 'I also know that the Abbot has this essential point.' The Master said: 'What did you say just now?' The monk was speechless. The Master then shouted.

In an elevated Dharma talk, the Master said: 'The autumn wind is clear, the autumn moon is bright, such a free and elegant scene, fitting for a leisurely mood. Often listening to the sound of flowing water from the broken cliff.'

Zen Master Wenhui of Langshan, Tongzhou

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師

問。和尚未見凈慈時如何。

師云。鐵牛生角。

僧曰。見后如何。

師云。石馬懷胎。

問。如何是祖師西來意。

師云。海云生岳頂。

僧曰。學人不會。

師云。楊子水朝東。

西京韶山雲門道信禪師

問。如何是祖師西來意。

師云。千年古墓蛇。今日頭生角。

僧曰。莫便是和尚家風也無。

師云。卜度則喪身失命。

問。如何是學人自己。

師云。無人識者。

僧曰。如何得脫灑去。

師云。你問我答。

師乃云。直饒言言諦當。句句精通。人天眾前。暖熱法席即可。何故。是法非法。離見聞緣。至道非道。絕諸戲論。直得文殊仗劍。殺活臨時。秘魔擎杈。事不獲已。百丈竿頭進步。未是全身。撒手千聖那邊。豈唯分外。自爾泥牛入海。氣似云奔。木馬嘶風。聲如雷吼。英靈禪德宜自參詳。妙悟不忘。無有休日。珍重。

舒州投子山修颙證悟禪師法嗣

壽州資壽灌禪師

問。朝宰臨筵。請師舉唱。

師云。翠竹搖風。寒松鎖月。

僧曰。只如威音王已前又作么生。

師云。無角鐵牛眠少室。生兒石女老黃梅。

僧曰。三十年後此語盛

【現代漢語翻譯】 現代漢語譯本 師（禪師）： 問：和尚（指禪師自己）未見凈慈（寺廟名）時是什麼樣的？ 師云：鐵牛生角（比喻不可能的事情）。 僧（僧人）曰：見后（見到凈慈之後）如何？ 師云：石馬懷胎（比喻更加不可能的事情）。 問：如何是祖師西來意（達摩祖師從西方來到中國的真正目的）？ 師云：海云生岳頂（比喻稀有罕見）。 僧曰：學人（學生，指僧人自己）不會（不明白）。 師云：楊子水朝東（楊子江的水向東流，比喻自然規律，不可逆轉）。 西京韶山雲門道信禪師 問：如何是祖師西來意？ 師云：千年古墓蛇，今日頭生角（比喻不可能的事情）。 僧曰：莫便是和尚家風也無（莫非這就是禪師您的風格嗎）？ 師云：卜度則喪身失命（猜測揣度就會喪命）。 問：如何是學人自己？ 師云：無人識者（沒有人認識的）。 僧曰：如何得脫灑去（如何才能解脫自在）？ 師云：你問我答（你問我才答）。 師乃云：直饒言言諦當，句句精通，人天眾前，暖熱法席即可。何故？是法非法，離見聞緣。至道非道，絕諸戲論。直得文殊（文殊菩薩）仗劍，殺活臨時。秘魔（秘魔巖頭陀）擎杈，事不獲已。百丈竿頭進步，未是全身。撒手千聖那邊，豈唯分外。自爾泥牛入海，氣似云奔。木馬嘶風，聲如雷吼。英靈禪德宜自參詳。妙悟不忘，無有休日。珍重。 舒州投子山修颙證悟禪師法嗣 壽州資壽灌禪師 問：朝宰（朝廷官員）臨筵（設宴），請師舉唱（請禪師開示）。 師云：翠竹搖風，寒松鎖月（比喻清雅高潔的境界）。 僧曰：只如威音王（過去佛名）已前又作么生？ 師云：無角鐵牛眠少室（少室山），生兒石女老黃梅（黃梅山）。（比喻不可能的事情）。 僧曰：三十年後此語盛（三十年後這句話會流行起來）。

【English Translation】 English version Master (Zen Master): Asked: What was the Master (referring to himself) like before seeing Jingci (name of a temple)? The Master said: An iron ox grows horns (an analogy for something impossible). Monk said: What is it like after seeing it (after seeing Jingci)? The Master said: A stone horse conceives (an analogy for something even more impossible). Asked: What is the meaning of the Patriarch's coming from the West (Bodhidharma's true purpose in coming to China from the West)? The Master said: Sea clouds rise from the top of the mountain (an analogy for something rare and unusual). Monk said: The student (referring to himself) does not understand. The Master said: The water of the Yangtze flows eastward (an analogy for natural law, irreversible). Zen Master Daoxin of Yunmen, Shaoshan, Xijing Asked: What is the meaning of the Patriarch's coming from the West? The Master said: A thousand-year-old tomb snake grows horns today (an analogy for something impossible). Monk said: Is this perhaps the style of the Master? The Master said: Speculation leads to loss of life. Asked: What is the student's self? The Master said: No one recognizes it. Monk said: How can one be free and unrestrained? The Master said: You ask, and I answer. The Master then said: Even if every word is accurate and every sentence is thoroughly understood, it is only enough to warm up the Dharma seat before the assembly of humans and gods. Why? This Dharma is not Dharma, it is beyond seeing and hearing. The ultimate path is not a path, it transcends all playful discussions. It is only when Manjusri (Manjusri Bodhisattva) wields his sword, killing or saving as the moment requires, and Secret Demon (Secret Demon Yantou Tuo) holds his staff, that it is unavoidable. Taking a step forward from the top of a hundred-foot pole is not yet the whole body. Releasing the hand on the other side of a thousand sages is more than just extraordinary. From then on, a mud ox enters the sea, its energy like rushing clouds. A wooden horse neighs in the wind, its sound like thunder. Wise and enlightened Zen practitioners should contemplate this carefully. Wonderful enlightenment should not be forgotten, and there should be no days of rest. Treasure this. Successor of Zen Master Xiu Yong of Touzi Mountain, Shuzhou Zen Master Guan of Zishou, Shouzhou Asked: A court official is present at the banquet, please Master give a teaching. The Master said: Green bamboo sways in the wind, cold pine locks the moon (an analogy for a pure and noble state). Monk said: What was it like before the Buddha Wei Yin Wang (name of a past Buddha)? The Master said: A hornless iron ox sleeps in Shaoshi (Shaoshi Mountain), a stone woman gives birth to a child in Huangmei (Huangmei Mountain). (an analogy for something impossible). Monk said: In thirty years, this saying will be popular.

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行。

師云。切忌錯舉。

上堂。良久。云。便恁么散去。已是葛藤。更若喃喃。有何所益。以拂子擊禪床。

西京白馬山崇壽寺江禪師

問。知師久蘊囊中寶。今日開堂略借看。

師云。不借。

僧曰。為什麼不借。

師云。賣金須是買金人。

上堂云。若言說佛說祖。未斷生死根源。直饒不立纖塵。也是心常附物。敢問諸人。作么生恰好去。拈起拄杖云。看看。拄杖吞卻虛空。虛空何曾知覺。

鄧州香嚴長壽知月禪師

師顧視云。好諸禪德。霧卷長空。云收大野。女郎臺下。何殊雞足峰前。西湖岸頭。不異曹溪路上。漁歌短艇。鶯囀喬林。野草含煙。汀花泣露。大眾還相委悉么。良久。云。頭頭垂示處。子細好生觀。

上堂云。吾家寶藏不慳惜。覿面相呈人罕識。輝今耀古體圓時。照地照天光赫赫。荊山美玉奚為貴。合浦明珠比不得。借問誰人敢酬價。波斯鼻孔長三尺。咄。

潤州金山善寧法印禪師法嗣

秀州禪悅知相禪師

上堂云。或住城隍或住山。任緣無事可相關。有時默座令人笑。卻是閑時又不閑。且問諸人。為什麼卻成不閑。大眾。還會么。良久。云。昨朝霜冷盡。今日孟冬初。參。

上堂云。祖師心印

【現代漢語翻譯】 現代漢語譯本： 師父說：『切記不要錯誤地引用。』 師父上堂說法，沉默良久，說：『就這樣散去，已經是糾纏不清。如果再喋喋不休，又有什麼益處？』用拂子敲擊禪床。 西京白馬山崇壽寺江禪師 僧人問：『知道師父您長久以來蘊藏著囊中之寶，今天開堂，略微借來看看。』 師父說：『不借。』 僧人說：『為什麼不借？』 師父說：『賣金子必須是買金子的人。』 師父上堂說法：『如果言說佛、說祖師，還沒有斷絕生死的根源。即使一點塵埃都不立，也是心常常依附於外物。』敢問各位，怎樣才恰到好處呢？拿起拄杖說：『看看，拄杖吞沒了虛空，虛空何曾有知覺？』 鄧州香嚴長壽知月禪師 師父環顧四周說：『各位禪德，好啊！霧氣消散，長空澄澈，雲朵收攏，廣闊的原野顯現。女郎臺下，與雞足峰前有什麼區別？西湖岸邊，與曹溪路上沒有什麼不同。漁歌在短小的船上回蕩，黃鶯在茂盛的樹林中鳴叫，野草含著煙霧，汀州的鮮花帶著露珠。』大眾還明白嗎？良久，說：『在處處垂示的地方，仔細好好地觀察。』 師父上堂說法：『我家的寶藏毫不吝惜，面對面地呈現，卻很少有人認識。光輝照耀古今，本體圓滿的時候，照耀大地，照耀天空，光芒赫赫。荊山的寶玉算什麼珍貴，合浦的明珠也比不上。』請問誰人敢於酬價？波斯人的鼻子長三尺！』咄！ 潤州金山善寧法印禪師的法嗣 秀州禪悅知相禪師 師父上堂說法：『或者住在城隍廟，或者住在山林中，隨緣而行，沒有什麼事情可以牽掛。有時默默靜坐，讓人覺得可笑，卻是在空閑的時候又不空閑。』且問各位，為什麼反而成了不空閑？大眾，明白嗎？良久，說：『昨天早晨霜降寒冷已盡，今天孟冬的開始。』參！ 師父上堂說法：『祖師的心印』

【English Translation】 English version: The Master said, 'Strictly avoid making incorrect citations.' The Master ascended the hall, remained silent for a long time, and said, 'To disperse like this is already entanglement. What benefit is there in further chattering?' He struck the Zen platform with his whisk. Zen Master Jiang of Chongshou Temple on White Horse Mountain in Xijing A monk asked, 'Knowing that the Master has long concealed a treasure in his bag, today at the opening of the hall, may I briefly borrow a look?' The Master said, 'I will not lend it.' The monk said, 'Why will you not lend it?' The Master said, 'Selling gold requires a gold buyer.' The Master ascended the hall and said, 'If you speak of the Buddha or speak of the Patriarchs, you have not severed the root of birth and death. Even if you do not establish a single speck of dust, the mind still clings to objects.' I dare to ask everyone, how can one be just right? He raised his staff and said, 'Look, the staff swallows up the void, but the void has never been aware.' Zen Master Zhiyue of Xiangyan Changshou Temple in Dengzhou The Master looked around and said, 'Good Zen practitioners! The mist rolls away from the long sky, the clouds gather in the vast wilderness. What difference is there between the Lady's Terrace and the front of Chicken Foot Peak (Mount Kukkutapada)? The shore of West Lake is no different from the road to Caoxi (where Huineng, the Sixth Patriarch, lived).' Fishermen's songs echo from short boats, orioles chirp in tall forests, wild grasses hold smoke, and flowers on the sandbars weep with dew. Does the assembly understand? After a long silence, he said, 'At every place where it is shown, carefully observe well.' The Master ascended the hall and said, 'My family's treasure is not hoarded, but presented face to face, yet few recognize it. Its radiance illuminates the past and present, and when its essence is complete, it shines on the earth and shines on the sky with dazzling light. What is the jade of Jing Mountain worth? The bright pearls of Hepu cannot compare. May I ask who dares to offer a price? The Persian's nostrils are three feet long!' Doh! Dharma heir of Zen Master Shanning Fayin of Jinshan Temple in Runzhou Zen Master Zhixiang of Chanyue Temple in Xiuzhou The Master ascended the hall and said, 'Whether dwelling in the city or dwelling in the mountains, one is free from affairs according to conditions. Sometimes silent sitting makes people laugh, but in leisure, one is not idle.' And I ask you all, why does it become not idle? Assembly, do you understand? After a long silence, he said, 'Yesterday morning the frost was cold and exhausted, today is the beginning of early winter.' Chan! The Master ascended the hall and said, 'The mind-seal of the Patriarchs'

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。格外清規。更問如何。伏惟伏惟。

婺州普濟子淳圓濟禪師

問。摩尼珠。人不識。如來藏里親收得。如何是珠。

師云。不撥自轉。

僧曰。如何是藏。

師云。一撥便轉。

僧曰。轉后如何。

師云。把不住。

問。如何是普濟境。

師云。任是王維手。都盧𦘕不成。

僧曰。如何是境中人。

師云。李四雖抬手。張三不舉頭。

僧曰。忽遇客來。如何祇待。

師云。煮茶敲破石池冰。

僧曰。向上更有事也無。

師云。猶自不知。

問。如何是道。

師云。秋收冬藏。

僧曰。如何是道中人。

師云。拖泥帶水。

問。諸佛說不到底。請師說。師良久。

僧曰。覿面無私。對揚有準。

師云。莫將泥彈子。認作夜明珠。

上堂云。難。難。思量猶隔萬重山。易。易。剎那便到無生地。維摩昔日與文殊。兩個相逢談不二。敢問諸人。作么生說個不二底道理。良久。云。有水皆含月。無山不帶云。

上堂云。竹林飼虎。猶尚鮮血霶流。靈山說法度人。至今聲音嘹喨。且道少室峰前一句作么生道。良久。云。紅霞穿碧落。白日繞須彌。

上堂云。曉

【現代漢語翻譯】 現代漢語譯本： 格外清規，更要問些什麼呢？還請（禪師）慈悲開示，還請（禪師）慈悲開示。

婺州普濟寺的子淳圓濟禪師

問：摩尼珠（Mani jewel，如意寶珠），人們不認識，（它）本來就在如來藏（Tathagatagarbha，如來法身）里被珍藏著。什麼是（這顆）寶珠？

禪師說：不用撥動，它自己就會轉動。

僧人問：什麼是（如來）藏？

禪師說：一撥動，它就開始轉動。

僧人問：轉動之後會怎樣？

禪師說：把握不住。

問：什麼是普濟寺的境界？

禪師說：任憑是王維（Wang Wei，唐代著名山水詩人）這樣的高手，也完全畫不出來。

僧人問：什麼是境界中的人？

禪師說：即使李四（Li Si，泛指某人）抬起手，張三（Zhang San，泛指某人）也不會抬頭。

僧人問：忽然有客人來了，該如何招待？

禪師說：煮茶，敲破石池中的冰。

僧人問：除此之外，還有更深一層的事嗎？

禪師說：你還是不知道啊。

問：什麼是道？

禪師說：秋天收穫，冬天儲藏。

僧人問：什麼是道中人？

禪師說：拖泥帶水。

問：諸佛（Buddhas）都說不到底，請禪師您來說說。

禪師沉默良久。

僧人說：面對面沒有偏私，對答如流，準確有度。

禪師說：不要把泥彈子，認作夜明珠。

禪師上堂說法：難啊，難啊，思量揣測，還隔著萬重山。易啊，易啊，剎那之間便到達無生之地。維摩（Vimalakirti，佛教在家菩薩）昔日與文殊（Manjusri，智慧的象徵）菩薩，兩人相逢談論不二法門。請問各位，如何說這個不二的道理？

（禪師）沉默良久，說：有水的地方都映著月亮，沒有山的地方不帶著雲彩。

禪師上堂說法：在竹林中喂老虎，尚且有新鮮的血流淌。靈山（Grdhrakuta，又名鷲峰山，釋迦牟尼佛說法之地）說法度化世人，至今聲音依然洪亮。那麼，少室峰（Shaoshi Mountain，禪宗祖庭少林寺所在地）前的那一句該怎麼說呢？

（禪師）沉默良久，說：紅霞穿透碧藍的天空，白日環繞著須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。

禪師上堂說法：曉……

【English Translation】 English version: Extraordinary rules, what more is there to ask? I humbly beseech, I humbly beseech.

Zen Master Zichun Yuanji of Puji Temple in Wuzhou

Question: The Mani jewel (Mani jewel, wish-fulfilling jewel), people do not recognize it; it is originally treasured within the Tathagatagarbha (Tathagatagarbha, the womb of the Buddhas). What is the jewel?

The Master said: Without being turned, it turns by itself.

The monk asked: What is the 'garbha' (womb)?

The Master said: With one turn, it begins to turn.

The monk asked: What happens after it turns?

The Master said: Cannot be held.

Question: What is the realm of Puji Temple?

The Master said: Even with the hand of Wang Wei (Wang Wei, a famous landscape poet of the Tang Dynasty), it cannot be completely painted.

The monk asked: What is the person within the realm?

The Master said: Even if Li Si (Li Si, generic name) raises his hand, Zhang San (Zhang San, generic name) does not lift his head.

The monk asked: If a guest suddenly arrives, how should he be treated?

The Master said: Boil tea, break the ice in the stone pond.

The monk asked: Is there anything more beyond this?

The Master said: You still do not know.

Question: What is the Dao?

The Master said: Autumn harvest, winter storage.

The monk asked: What is a person in the Dao?

The Master said: Dragging mud and carrying water.

Question: The Buddhas (Buddhas) do not speak to the end; please, Master, speak.

The Master remained silent for a long time.

The monk said: Face to face without bias, answering fluently and accurately.

The Master said: Do not mistake a mud pellet for a night-shining pearl.

The Master ascended the hall and said: Difficult, difficult, pondering and speculating is still separated by ten thousand mountains. Easy, easy, in an instant, one arrives at the unproduced land. Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva) of old and Manjusri (Manjusri, symbol of wisdom) Bodhisattva, met and discussed the non-dual Dharma. I dare to ask everyone, how do you speak of this principle of non-duality?

The Master remained silent for a long time, saying: Where there is water, all contain the moon; where there is no mountain, none does not carry clouds.

The Master ascended the hall and said: Feeding tigers in the bamboo forest, there is still fresh blood flowing. Preaching the Dharma at Vulture Peak (Grdhrakuta, also known as Vulture Peak Mountain, where Shakyamuni Buddha preached) to liberate people, the sound is still loud and clear. Then, how should one speak the phrase before Shaoshi Mountain (Shaoshi Mountain, location of the Zen ancestral temple, Shaolin Temple)?

The Master remained silent for a long time, saying: Red clouds pierce the azure sky, the white sun circles Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology).

The Master ascended the hall and said: Dawn...

---

天時靜亂云深。寂寂開軒對碧岑。為報五湖參學者。休言見色便明心。

上堂云。雨過山青。云開月白。帶雪寒松。搖風庭柏。山僧恁么說話。還有師祖意也無。其或不然。良久云。看看。

秀州鹿苑道齊禪師

上堂云。君論此事。直下無私。輝騰今古。不離當處。應現無虧。更逞詞鋒。徒勞側耳。門庭敲磕。不別千差。到遮里。維摩老漢只可傍觀。達磨九年看即有分。良久云。參。

廬山開先心印禪師法嗣

廬州延昌寺熙詠禪師

問。少林面壁。意旨如何。

師云。慚惶殺人。

師乃云。衲僧家直須橫身宇宙。裂破面門。把住放行。總由遮里。放行也。千花競秀。萬木迎春。把住也。水泄不通。纖塵不立。且道山僧為人在什麼處。良久。云。可知禮也。

金陵保寧子英禪師法嗣

廬山承天羅漢勤禪師

問。今朝已受賢侯請。未審如何顯祖機。

師云。甚處得此問頭。

僧曰。因師置得。

師云。道什麼。

問。學人上來。合談何事。

師云。水出崑崙。

僧曰。意旨如何。

師云。天高地厚。

僧曰。畢竟如何。

師云。步步向前。

上堂云。羅漢有一句。擬議成露布。直下

【現代漢語翻譯】 現代漢語譯本 時局動盪，雲霧深鎖山間。寂靜地推開窗戶，面對著青翠的山峰。告訴那些在五湖參禪求學的人們，不要說見到外在的形色就能明白自心。

上堂說法時說：『雨後山色青翠，云開顯現明月。帶著雪的寒松，搖曳生風的庭院柏樹。』山僧這樣說話，還有祖師的意旨嗎？如果不是這樣，沉默良久說：『看看。』

秀州鹿苑道齊禪師

上堂說法時說：『你們討論這件事，要直接無私，光明照耀古今，不離當下之處，應現萬物沒有缺失。』再逞口舌之利，只是白費力氣。在門庭前敲敲打打，不能分辨細微的差別。到了這裡，維摩詰（Vimalakirti，一位著名的在家菩薩）老先生只能在一旁觀看，達摩（Bodhidharma，禪宗始祖）九年面壁還有幾分相似。沉默良久說：『參！』

廬山開先心印禪師法嗣

廬州延昌寺熙詠禪師

問：『少林面壁，意旨如何？』

禪師說：『慚愧至極。』

禪師於是說：『衲僧（指僧人）要橫身於宇宙之間，裂破面門，把握住也放開，一切都由這裡。放開時，千花競相開放，萬木迎接春天；把握住時，滴水不漏，纖塵不染。』且說山僧為人處世在什麼地方？良久，說：『可知禮也。』

金陵保寧子英禪師法嗣

廬山承天羅漢勤禪師

問：『今天已經接受了賢侯的邀請，不知如何顯揚祖師的玄機？』

禪師說：『從哪裡得到這樣的問題？』

僧人說：『因為禪師您才問得出來。』

禪師說：『說什麼？』

問：『學人上來，應該談論什麼事？』

禪師說：『水出崑崙。』

僧人說：『意旨如何？』

禪師說：『天高地厚。』

僧人說：『究竟如何？』

禪師說：『步步向前。』

上堂說法時說：『羅漢（Arhat，小乘佛教修行證果者）有一句話，如果加以思量討論，就成了公開的告示。直接』

English version The times are turbulent, and deep clouds lock the mountains. Quietly opening the window, I face the verdant peaks. Tell those who study Chan Buddhism in the Five Lakes, do not say that seeing external forms and colors is equivalent to understanding one's own mind.

In an elevated sermon, he said: 'After the rain, the mountains are green, and the clouds part to reveal the bright moon. The snow-laden cold pines, the courtyard cypress trees swaying in the wind.' Does this monk's speech contain the meaning of the Patriarchs? If not, he remained silent for a long time and said: 'Look, look.'

Chan Master Daoqi of Luyuan Monastery in Xiuzhou

In an elevated sermon, he said: 'When you discuss this matter, be direct and selfless, with radiance illuminating the past and present, not departing from the present moment, manifesting all things without deficiency.' Further displays of eloquence are just a waste of effort. Knocking and tapping at the gate cannot distinguish subtle differences. Arriving here, the old man Vimalakirti (Vimalakirti, a famous lay Bodhisattva) can only watch from the sidelines; Bodhidharma's (Bodhidharma, the first patriarch of Zen) nine years of wall-gazing have some similarity. He remained silent for a long time and said: 'Investigate!'

Successor of Chan Master Xinyin of Kaixian Monastery on Mount Lu

Chan Master Xiyong of Yanchang Monastery in Luzhou

Question: 'What is the meaning of Bodhidharma facing the wall at Shaolin?'

The Master said: 'Extremely ashamed.'

The Master then said: 'A monk must stretch his body across the universe, break open his face, grasp and release, all from here. When releasing, a thousand flowers bloom in competition, and ten thousand trees welcome spring; when grasping, not a drop of water can leak through, not a speck of dust can stand. 'Now, where does this monk's conduct lie?' After a long silence, he said: 'It is knowable through propriety.'

Successor of Chan Master Ziying of Baoning Monastery in Jinling

Chan Master Qin, Arhat of Chengtian Monastery on Mount Lu

Question: 'Today I have already accepted the invitation of the virtuous Marquis; how can I reveal the ancestral mechanism?'

The Master said: 'Where did you get such a question?'

The monk said: 'I was able to ask it because of you, Master.'

The Master said: 'What are you saying?'

Question: 'When a student comes forward, what should we discuss?'

The Master said: 'Water flows from Kunlun.'

The monk said: 'What is the meaning?'

The Master said: 'Heaven is high, and earth is thick.'

The monk said: 'What is it ultimately?'

The Master said: 'Step forward, step by step.'

In an elevated sermon, he said: 'The Arhat (Arhat, one who has attained enlightenment in Theravada Buddhism) has a saying; if you deliberate and discuss it, it becomes a public announcement. Directly'

【English Translation】 English translation line 1 English translation line 2

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便承當。歸堂喫茶去。

上堂云。月生一。三世如來跳不出。月生二。直下分明休擬議。月生三。凜凜霜風徹骨寒。遂拈拄杖子。過去不可得。現在不可得。諸仁者作么生會。向遮里辨得。羅紋十字。一任橫行。茍或未然。切忌亂走。擊禪床一下。

廬山羅漢善修禪師

問。直截之機。請師速道。

師云。翦鐵湛盧寒照雪。

僧曰。未是直截之機。

師云。目前可驗。

師乃云。一氣不言。群芳競吐。煙冪冪兮水綠山青。日遲遲兮鶯吟燕語。桃花依舊笑春風。靈云別後知何許。驀拈拄杖云。見么。良久。云。鼻孔眼睛一時穿卻。卓拄杖一下。

秀州本覺法真一禪師法嗣

福州越峰粹圭妙覺禪師

閩縣人也。姓林氏。少業儒。應鄉書不振。三十四落髮于大善寺。受具后一年。杖錫遊方。至本覺。入室。聞舉言下合無生。遂陳悟旨。法真印之。

一日。告以京洛之行。法真書頌為送。曰。

騰蘭昔東來。京洛始知佛。寥寥千載余。白馬瘞遺骨。

吾祖傳佛心。九年居少室。斷臂得神光。高風在今日。

之子七閩士。昔學綴文筆。厭為章句佛。勇往事超逸。

壞服從我游。出處造禪窟。遽壞西洛行。去意不可屈。

丈

【現代漢語翻譯】 便承擔。回禪堂喝茶去。

上堂說法：『月亮初生，三世如來（Tathagata，指過去、現在、未來三世的一切佛）也跳脫不出。月亮漸圓，當下分明，不要妄加猜測。月亮已滿，凜冽的寒風徹骨寒冷。』於是拿起拄杖，說：『過去不可得，現在不可得。各位仁者如何領會？』如果能在這裡辨別清楚，就能縱橫馳騁，不受拘束。如果不能，切記不要亂走。』說完，用拄杖敲了一下禪床。

廬山羅漢善修禪師

問：『請老師快速開示直截了當的玄機。』

禪師說：『像用鋒利的湛盧劍（Zhanlu，古代名劍）寒光照雪一樣。』

僧人說：『這還不是直截了當的玄機。』

禪師說：『眼前就可以驗證。』

禪師於是說：『一氣不發聲，各種花競相開放。煙霧瀰漫，水綠山青。陽光和煦，黃鶯歌唱，燕子低語。桃花依舊對著春風微笑，靈云（Lingyun，人名）離別后不知去了哪裡。』突然拿起拄杖說：『看見了嗎？』停頓了很久，說：『鼻孔和眼睛一時都被穿透了。』說完，用拄杖敲了一下。

秀州本覺法真一禪師的法嗣

福州越峰粹圭妙覺禪師

是閩縣人，姓林。年輕時學習儒學，參加科舉考試沒有成功。三十四歲在大善寺出家。受具足戒后一年，拄著錫杖四處遊歷，到達本覺禪寺。進入法堂，聽到開示，當下領悟無生之理。於是陳述自己的悟解，法真禪師印可了他的見解。

一天，粹圭禪師告訴法真禪師自己要去京城洛陽。法真禪師寫了一首偈頌為他送行，說：

『從前騰蘭（Tenglan，指攝摩騰和竺法蘭兩位僧人）向東而來，京城洛陽才知道有佛法。悠悠過去一千多年，白馬寺（Baima Temple）埋葬著他們遺留的骨骸。

我的祖師傳承佛心，九年住在少室山。斷臂求法得到神光（Shenguang，慧可大師），高尚的風範直到今天。

你這位福建的士子，過去學習寫作文章。厭倦了做章句之學的佛教學者，勇敢地追求超脫。

脫下俗服跟隨我遊歷，到處開創禪修的場所。突然要前往西洛，離去的意願不可阻擋。

丈

【English Translation】 Then accept it. Return to the hall to have tea.

Entering the hall, he said, 'When the moon is born as one, the Tathagatas (Tathagata, meaning all Buddhas of the past, present, and future) of the three worlds cannot escape it. When the moon is born as two, directly and clearly, cease all speculation. When the moon is born as three, the piercing frost wind chills to the bone.' Then he picked up his staff and said, 'The past is unattainable, the present is unattainable. How do you, virtuous ones, understand this? If you can discern it here, you can roam freely without restraint. If not, be careful not to wander aimlessly.' He struck the Zen platform once with his staff.

Lushan Luohan Shanxiu Zen Master

Asked, 'Please, Master, quickly reveal the direct and straightforward mechanism.'

The Master said, 'Like the cold light of the Zhanlu sword (Zhanlu, a famous ancient sword) illuminating the snow.'

The monk said, 'This is not yet the direct and straightforward mechanism.'

The Master said, 'It can be verified right before your eyes.'

The Master then said, 'When one breath is not spoken, all flowers bloom in competition. The mist is thick, the water is green, and the mountains are verdant. The sun is slow, the orioles sing, and the swallows whisper. The peach blossoms still smile at the spring breeze. After Lingyun's (Lingyun, a personal name) departure, who knows where he has gone?' Suddenly picking up his staff, he said, 'Do you see it?' After a long pause, he said, 'The nostrils and eyes are pierced through at once.' He struck the staff once.

Successor of Zen Master Fazhen of Benjue Temple in Xiuzhou

Yuefeng Cuigui Miaojue Zen Master of Fuzhou

He was a native of Min County, with the surname Lin. In his youth, he studied Confucianism but failed in the imperial examinations. At the age of thirty-four, he left home at the Dashan Temple. A year after receiving the full precepts, he traveled with his staff to Benjue Temple. Entering the Dharma hall, upon hearing the teaching, he immediately realized the principle of non-birth. He then presented his understanding, and Zen Master Fazhen affirmed his insight.

One day, Zen Master Cuigui told Zen Master Fazhen that he was going to the capital, Luoyang. Zen Master Fazhen wrote a verse to send him off, saying:

'In the past, Tenglan (Tenglan, referring to the monks Kasyapa Matanga and Dharmaratna) came east, and the capital Luoyang then knew of Buddhism. Over a thousand years have passed, and the White Horse Temple (Baima Temple) buries the bones they left behind.

My ancestral teacher transmitted the Buddha-mind, residing on Mount Shaoshi for nine years. Cutting off his arm to seek the Dharma, he obtained Shenguang (Shenguang, Bodhidharma's successor, Huike), his noble demeanor remains to this day.

You, a scholar from Fujian, used to study writing. Tired of being a Buddhist scholar of textual studies, you bravely pursue transcendence.

Taking off your secular clothes, you follow me on travels, creating Zen practice places everywhere. Suddenly you want to go to Western Luoyang, your intention to leave cannot be stopped.

Zhang

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夫宜慨然。萬事所當忽。毋為塵跡留。君看是何物。

自此京淮廬阜。遍歷䕺林。俄還鄉曲。會太守工部溫侯益崇敬佛法。命師出世。開堂日。問。撥草瞻風即不問。一曲還鄉事若何。

師云。溪畔老婆呼舊字。

僧曰。恁么則踏著本家田地穩也。

師云。飛猿嶺外有知音。

問。擊鼓升堂今日事。未委宗風嗣阿誰。

師云。金雞一唱千峰曉。

僧曰。槜李亭前曾得意。越王峰下遇知音。

師云。多少離人昌暗行。

問。賢侯請命。當爲何事。

師云。光拭床。凈掃地。

僧曰。還當佛法也無。

師云。不用奴。安使婢。

問。如何是祖師西來意。

師云。瘦田損種。

僧曰。未審如何領解。

師云。刈禾鐮子曲如鉤。

問。機關不到時如何。

師云。抱甕灌園。

僧曰。此猶是機關邊事。

師云。須要雨霖頭。

問。祖意教意。是同是別。

師云。驢著槽。馬著廠。

僧曰。爭奈學人未會何。

師云。蘆花窣地白絲鞭。

問。寶劍未出匣時如何。

師云。豐城價重。

僧曰。出匣后如何。

師云。雷煥名高。

師乃云。釋

【現代漢語翻譯】 現代漢語譯本 實在應該慷慨放下一切。所有的事情都應當忽略。不要為世俗的痕跡所牽絆。你看看這些又算得了什麼呢？ 從此以後，我遊歷了京城、淮南、廬阜（Lufou，山名）等地，遍訪叢林。不久后回到家鄉。當時太守工部溫侯（Wenhou，人名）非常崇敬佛法，於是請我出山弘法。在開堂說法那天，有人問道：『撥開草叢觀察風向這些都不問了，請問一曲還鄉的事情又該如何理解呢？』 我回答說：『溪邊的老婦人還在用舊時的名字稱呼我。』 僧人說：『這麼說來，就是腳踏實地地回到自己的家園了。』 我說：『飛猿嶺（Feiyuan Ling，地名）外自有我的知音。』 有人問：『今天擊鼓升座開堂說法，請問您的宗風傳承自哪位祖師？』 我說：『金雞一唱，千峰都亮了。』 僧人說：『槜李亭（Zui Li Ting，地名）前我曾經得意過，越王峰（Yue Wang Feng，地名）下遇到了我的知音。』 我說：『多少離鄉之人還在暗中摸索前行。』 有人問：『賢明的太守您，應當做些什麼事情呢？』 我說：『擦亮床，打掃乾淨地。』 僧人問：『這難道也算是佛法嗎？』 我說：『不需要男奴，哪裡用得著女婢。』 有人問：『什麼是祖師西來意（Zushi Xilai Yi，禪宗用語，指禪宗的根本宗旨）？』 我說：『貧瘠的田地會損害種子。』 僧人問：『不知道該如何領會理解？』 我說：『割禾的鐮刀彎如鉤。』 有人問：『如果機緣不到的時候該怎麼辦？』 我說：『抱著水甕去澆園。』 僧人說：『這仍然是機巧方便的事情。』 我說：『必須要雨水淋頭才行。』 有人問：『祖師的意旨和教義，是相同還是不同？』 我說：『驢子去吃槽里的飼料，馬去馬廄。』 僧人說：『可是學生還是不明白啊。』 我說：『蘆花拂地，白色的絲鞭。』 有人問：『寶劍還沒有出匣的時候怎麼樣？』 我說：『在豐城（Fengcheng，地名）價值連城。』 僧人問：『出匣之後又怎麼樣呢？』 我說：『雷煥（Lei Huan，人名）因此而名聲顯赫。』 我於是說：『釋…』

【English Translation】 English version One should be generous and let go of everything. All things should be disregarded. Do not be bound by worldly traces. What do you think these things amount to? From then on, I traveled to places like the capital, Huainan, and Lufou (mountain name), visiting various monasteries. Soon after, I returned to my hometown. At that time, Prefect Wenhou (person's name), who was in charge of public works, deeply revered Buddhism, so he invited me to come out of seclusion to propagate the Dharma. On the day of opening the Dharma hall, someone asked: 'I won't ask about observing the wind direction by parting the grass, but how should one understand the matter of returning home to the original state?' I replied: 'The old woman by the stream still calls me by my old name.' The monk said: 'In that case, it means to steadily return to one's own home ground.' I said: 'Outside Feiyuan Ridge (place name), there are those who understand me.' Someone asked: 'Today, we beat the drum and ascend the seat to open the Dharma hall. From which patriarch is your lineage inherited?' I said: 'When the golden rooster crows once, a thousand peaks are illuminated.' The monk said: 'I was once proud before Zui Li Pavilion (place name), and I met my kindred spirit under Yue Wang Peak (place name).' I said: 'How many people who have left their homes are still groping in the dark.' Someone asked: 'What should the virtuous prefect do?' I said: 'Shine the bed, sweep the floor clean.' The monk asked: 'Does this also count as the Buddha Dharma?' I said: 'No need for male slaves, why would you need female servants?' Someone asked: 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, a Zen term referring to the fundamental principle of Zen Buddhism)?' I said: 'Barren land damages the seeds.' The monk asked: 'I don't know how to comprehend and understand this?' I said: 'The sickle for cutting rice is curved like a hook.' Someone asked: 'What if the opportunity does not arrive?' I said: 'Carrying a water jug to irrigate the garden.' The monk said: 'This is still a matter of skillful means.' I said: 'It must be rained upon.' Someone asked: 'Are the Patriarch's intention and the teachings the same or different?' I said: 'The donkey goes to the trough, the horse goes to the stable.' The monk said: 'But the student still doesn't understand.' I said: 'Reed flowers sweep the ground, a white silk whip.' Someone asked: 'What is it like when the precious sword is not yet out of its sheath?' I said: 'In Fengcheng (place name), it is priceless.' The monk asked: 'What about after it is drawn from its sheath?' I said: 'Lei Huan's (person's name) name is highly renowned because of it.' I then said: 'Shì...'

---

迦出世。石火里現身。四方七步。從何而起。達磨西來。雷聲中說法。一華五葉。甚處得來。邇後緣空鑿隙。逐惡隨邪。便有德山．臨濟．溈仰先曹。平地上撒起葛藤。寶器里停儲餿飯。使南來北往者牽手絆腳。倚門傍戶者嚥唾吞精。且饒有一個半個眼厇朔地跳得出來。若到衲僧門下。不消一劄。喝一喝。下座。

福州壽山本明禪師

開堂曰。問。李相當年參藥嶠。云在青天水在瓶。府帥請師匡上席。未知祖意若為明。

師云。今古應無墜。分明在目前。

僧曰。將謂壽山無透路。元來方外有知音。

師云。今之古之一句作么生道得。

僧曰。伯牙與子期。不是閑相識。

師云。又被風吹別調中。

問。如何是壽山境。

師云。三山長在目。一徑是杉松。

僧曰。如何是境中人。

師云。閑持楖𣗖木。笑問往來人。

僧曰。向上宗乘事若何。

師云。龍吟霧起。虎嘯風生。

問。知師久蘊吹毛劍。作么生是吹毛劍。

師云。清風八面。

僧曰。中下之機如何曉解。

師云。切忌當鋒。

僧曰。恁么則今日用去也。

師云。快便難逢。

師乃云。過去諸佛已過去。未來諸佛猶未來。正當

【現代漢語翻譯】 現代漢語譯本 釋迦（Śākyamuni）出世，如同石火般短暫地顯現身影，向四方各走七步，這究竟是從何而起的呢？達摩（Bodhidharma）西來，在雷鳴般的聲勢中宣講佛法，一花開五葉，這又是從哪裡得來的呢？此後，有人憑空捏造縫隙，追逐邪惡，隨波逐流，於是便有了德山（Deshan Xuanjian）、臨濟（Linji Yixuan）、溈仰（Weiyang）先曹（Dongshan Liangjie）等宗派。他們在平地上撒下葛藤，在寶器里儲存餿飯，使得南來北往的僧人牽手絆腳，倚門傍戶的人只能嚥唾吞精。即使僥倖有一兩個有眼力的人能夠跳脫出來，如果到了真正的禪師門下，也不需要一札，一聲棒喝，便可下座。

福州壽山本明禪師

開堂時說：有僧人問：李相當年參訪藥嶠（Yaoqiao），說『云在青天水在瓶』，府帥請您匡扶上席，不知祖師的意旨該如何闡明？

禪師說：自古至今應無墜落，分明就在眼前。

僧人說：還以為壽山沒有透徹的道路，原來方外還有知音。

禪師說：『今之古之』這句話該如何說？

僧人說：伯牙與子期，不是隨便認識的。

禪師說：又被風吹到別的調子上去了。

問：如何是壽山的境界？

禪師說：三山長在眼前，一條小路都是杉樹和松樹。

僧人說：如何是境界中的人？

禪師說：悠閒地拿著楖𣗖木杖，笑著詢問來往的人。

僧人說：向上宗乘的事又該如何？

禪師說：龍吟則霧起，虎嘯則風生。

問：知道禪師您久藏吹毛劍，什麼是吹毛劍？

禪師說：清風吹拂八面。

僧人說：中等和下等根機的人如何理解？

禪師說：切忌正面交鋒。

僧人說：既然如此，那麼今天就用它了。

禪師說：快便難逢。

禪師於是說：過去諸佛已經過去，未來諸佛尚未到來，正當...

【English Translation】 English version Śākyamuni Buddha appeared in the world, manifesting like a spark from a stone, taking seven steps in each of the four directions. From where did this originate? Bodhidharma came from the West, expounding the Dharma amidst thunderous sounds, one flower blooming with five petals. From where did this come? Thereafter, some fabricated gaps out of thin air, pursuing evil and following the corrupt, thus giving rise to the schools of Deshan Xuanjian, Linji Yixuan, Weiyang and Dongshan Liangjie. They scattered kudzu vines on level ground, storing stale rice in precious vessels, causing monks coming from the South and going to the North to be hand-tied and foot-bound, and those leaning by doors and windows to swallow saliva and consume essence. Even if one or two with discerning eyes manage to jump out, if they arrive at the gate of a true Zen master, not even a slip of paper is needed; a shout, a blow, and they are dismissed.

Zen Master Shoushan Benming of Fuzhou

During the opening ceremony, he said: A monk asked, 'When Minister Li visited Yaoqiao in the past, he said, 'Clouds are in the blue sky, water is in the bottle.' The governor invited you to uphold the high seat. I wonder how the ancestral intent should be clarified?'

The Zen master said, 'From ancient times to the present, it should not have fallen. It is clearly right before your eyes.'

The monk said, 'I thought Shoushan had no thorough path, but it turns out there are kindred spirits beyond the mundane world.'

The Zen master said, 'How should the phrase 'ancient of the present' be spoken?'

The monk said, 'Bo Ya and Ziqi were not casual acquaintances.'

The Zen master said, 'Again, you've been blown to another tune by the wind.'

Asked, 'What is the realm of Shoushan?'

The Zen master said, 'The three mountains are always in sight, and the path is full of cedars and pines.'

The monk said, 'What is the person in the realm?'

The Zen master said, 'Leisurely holding a wooden staff, smiling and asking those who come and go.'

The monk said, 'What about the matter of the upward-moving vehicle?'

The Zen master said, 'When the dragon roars, mist arises; when the tiger howls, wind is born.'

Asked, 'Knowing that you, Master, have long possessed the hair-splitting sword, what is the hair-splitting sword?'

The Zen master said, 'A clear breeze blows in all directions.'

The monk said, 'How can those of middling and lower capacity understand?'

The Zen master said, 'Absolutely avoid meeting the edge.'

The monk said, 'In that case, it will be used today.'

The Zen master said, 'Quickness and convenience are hard to come by.'

The Zen master then said, 'The Buddhas of the past have already passed, the Buddhas of the future have not yet come, right at this moment...'

---

空劫之際。佛法委在何人。若也一念回光遍照。十世古今不離於當念。豈有前後去來之際。直饒諸聖出興如恒河沙數。未有一人半個當頭指出。是以釋迦老子四十九年說不盡。三乘十二分教又是黃葉止啼之說。洎乎靈山會上。不得已而拈示眾　迦葉破顏而笑。便道吾有正法眼藏分付摩訶大迦葉。

自此之後。翻成途轍。西天此土。遞相傳授。莫不以心印心。以印印定。實無一法與人。直指當人分上。真機絕眹。包千古以無窮。大智沖虛。亙十方而無盡。圓光不離於目前。法界豈從他得。舉足下足。無非真實道場。一卷一舒。豈離繁興大用。草木叢林。皆現色身三昧。山河大地。盡轉根本法輪。若能如是。方解報佛深恩。上資　皇圖之永固。珍重。

上堂云。四面青山列𦘕屏。誰知身世與云平。松風水月淡相對。別占壺中一片清。所以白雲影里。古佛巖前。青松翠柏。盡彰古佛之家風。杰閣雄樓。何異天宮之世界。既到遮里。不用彈指。樓閣門開。說甚天臺與南嶽。為什麼如此。壽岳凌霄漢。紅塵不到門。

睦州廣靈希祖佛印禪師法嗣

睦州烏龍山廣堅禪師

上堂。良久云。明珠在掌。別者還稀。寶鏡當臺。何人委悉。鋒前一路。截斷眾流。言下千差。隨波逐浪。是以道。棒頭取正。喝

【現代漢語翻譯】 現代漢語譯本： 在空劫（宇宙壞滅到下一個宇宙形成之間的時期）之際，佛法要託付給什麼人呢？如果能夠一念迴光返照，那麼十世古今都不會離開當下這一念。哪裡會有前後去來之分呢？即使諸佛聖人出現多如恒河沙數，也沒有一個人能夠直接指點出這個當下的真諦。因此，釋迦老子四十九年也說不盡，三乘十二分教也只是用黃葉來哄小孩止啼的說法。等到靈山會上，不得已才拈花示眾，迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，以頭陀苦行著稱，被稱為『頭陀第一』）破顏微笑。於是說道：『我有正法眼藏，現在交付給摩訶迦葉（Mahākāśyapa）。』 從此之後，就變成了固定的模式。西天（指印度）和此土（指中國）之間，互相傳授，無不是以心印心，以印來確定。實際上沒有一法可以給人，只是直接指點每個人自身所具有的。真正的機鋒斷絕了任何痕跡，包含了千古的無窮奧妙。大智慧空明虛寂，橫亙十方而無邊無際。圓滿的光明不離開眼前，整個法界難道是從別處得來的嗎？舉足下足，無非是真實的道場。一卷一舒，哪裡離開了繁興的大用？草木叢林，都顯現著色身三昧（Rūpakāya-samādhi，於色身中證得的禪定）。山河大地，都在轉動根本法輪（Dharmacakra，佛法的象徵）。如果能夠這樣，才能報答佛的深恩，上可幫助皇圖的永久穩固。珍重。 上堂說法時說：『四面青山排列如畫屏，誰知道自身與白雲一樣平靜。松風水月，淡淡地相對，另外佔據壺中的一片清凈。』因此，在白雲的影子里，古佛的巖前，青松翠柏，都彰顯著古佛的家風。高大的樓閣，與天宮的世界有什麼不同呢？既然到了這裡，不用彈指，樓閣的門就打開了。還說什麼天臺山和南嶽山呢？為什麼會這樣呢？因為壽岳高聳入雲霄，紅塵無法到達這裡。 睦州廣靈希祖佛印禪師的法嗣 睦州烏龍山廣堅禪師 上堂說法。沉默良久后說：『明珠就在掌中，能夠識別它的人還很少。寶鏡擺在臺上，有誰能夠真正明白呢？鋒芒前的一條路，截斷了所有的水流。言語下的千差萬別，都隨著波浪而漂流。』因此說：『要在棒頭下求得真正的正法，一聲棒喝！』

【English Translation】 English version: At the time of the cosmic kalpa (the period between the destruction of one universe and the formation of the next), to whom should the Buddha-dharma be entrusted? If one can turn the light inward in a single thought, then the ancient and modern times of the ten lifetimes will not be apart from the present moment. Where would there be a distinction between before and after, going and coming? Even if Buddhas and sages were to appear as numerous as the sands of the Ganges, not one of them could directly point out this present moment's true essence. Therefore, the old man Śākyamuni could not finish speaking in forty-nine years, and the teachings of the Three Vehicles and Twelve Divisions are merely like using yellow leaves to stop a child's crying. When it came to the assembly on Vulture Peak, he had no choice but to hold up a flower to the assembly, and Mahākāśyapa (one of the ten great disciples of Śākyamuni Buddha, known for his ascetic practices and called 'the foremost in asceticism') smiled. Then he said, 'I have the treasury of the true Dharma eye, and now I entrust it to Mahākāśyapa.' From then on, it became a fixed pattern. Between the Western Heaven (referring to India) and this land (referring to China), they transmitted it to each other, invariably with mind sealing mind, and using seals to confirm. In reality, there is not a single dharma that can be given to another, but only directly pointing to what each person inherently possesses. The true opportunity cuts off all traces, encompassing the infinite mysteries of a thousand ages. Great wisdom is empty and vast, extending in all ten directions without end. The complete light does not leave the present moment, so how could the entire Dharma realm be obtained from elsewhere? Lifting the foot and placing the foot, all is nothing but the true place of enlightenment. Rolling up and unrolling, how could it be apart from the great function of flourishing activity? Grasses and trees, all manifest the Rūpakāya-samādhi (the samadhi attained in the physical body). Mountains and rivers, all are turning the fundamental Dharmacakra (the symbol of the Buddha's teachings). If one can be like this, then one can repay the Buddha's deep kindness, and above, assist in the eternal stability of the imperial reign. Treasure this. When ascending the hall to preach, he said: 'The green mountains on all sides are arranged like painted screens, who knows that one's own life is as peaceful as the white clouds. The pine breeze and water moon, faintly face each other, separately occupying a piece of purity in the pot.' Therefore, in the shadow of the white clouds, before the ancient Buddha's rock, the green pines and verdant cypresses, all manifest the family style of the ancient Buddha. What difference is there between the towering pavilions and the world of the heavenly palace? Since you have arrived here, there is no need to snap your fingers, the doors of the pavilions will open. What more is there to say about Mount Tiantai and Mount Nan Yue? Why is it like this? Because Mount Shou soars into the clouds, and the red dust cannot reach the gate. The Dharma successor of Zen Master Foyin Xizu of Guangling, Muzhou Zen Master Guangjian of Wulong Mountain, Muzhou Ascending the hall to preach. After a long silence, he said: 'The bright pearl is in the palm, but few can recognize it. The precious mirror is placed on the platform, but who can truly understand it? The one path before the blade cuts off all streams. The myriad differences under words all drift with the waves.' Therefore, it is said: 'Seek true Dharma under the staff, a shout!'

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下承當。擬議之間。新羅國里。如斯舉唱。曲為初機。若是明眼高流。不在鉆龜打瓦。珍重。

處州縉雲仙巖懷義禪師

問。如何是佛。

師云。自屈作么。

僧曰。如何是道。

師云。你道了。

僧曰。向上更有事也無。

師云。無。

僧曰。恁么則小出大遇也。

師云。只恐不恁么。

僧曰。也是。

師云。卻恁么去也。

睦州清溪西禪智誠禪師

師云。庭凋一葉之梧。普天秋色。云過數行之雁。匝地寒聲。忽薦西風。頓清野水。頭頭顯露。物物全彰。有眼底總見。有耳底總聞。且道佛法在什麼處。良久。云。多少分明。

壽州資壽圓澄巖禪師法嗣

鼎州武陵彰法嵩禪師

有僧脫鞋戴頭上出來。師云。趙州猶在。僧拈下鞋呈起。

師云。果然。僧提鞋歸眾。

師云。猶較些子。

上堂。拈拄杖云。行坐常持兔角杖。應用全施龍虎狀。乳峰猶許老韶攛。後代商量幾般樣。有方圓。有拯濟。打著鐵牛隨棒起。須教不怯萬年藤。畫斷兩頭休擬議。亦不大。亦不小。拄地撐天常皎皎。拈來卓向眾人前。萬象乾坤都一照。卓一下。

婺州寶山公遠禪師

問。如何是聲。

師云。

【現代漢語翻譯】 現代漢語譯本 下承當：接下來要承擔什麼？ 擬議之間：還在思量討論的時候。 新羅國里：在新羅國（古代朝鮮半島國家）這裡。 如斯舉唱：像這樣提倡。 曲為初機：委婉地爲了初學者。 若是明眼高流：如果是眼光敏銳的高人。 不在鉆龜打瓦：就不必再用鉆龜打瓦（比喻徒勞無功）的方法了。 珍重：請自珍重。

處州縉雲仙巖懷義禪師

問：如何是佛？（什麼是佛？）

師云：自屈作么？（你自己委屈自己做什麼？）

僧曰：如何是道？（什麼是道？）

師云：你道了。（你已經說出來了。）

僧曰：向上更有事也無？（向上還有更高的境界嗎？）

師云：無。（沒有。）

僧曰：恁么則小出大遇也。（這樣說來，豈不是小小的付出，卻有大的收穫？）

師云：只恐不恁么。（只怕不是這樣。）

僧曰：也是。（也是這樣。）

師云：卻恁么去也。（卻又這樣去了。）

睦州清溪西禪智誠禪師

師云：庭凋一葉之梧，普天秋色；云過數行之雁，匝地寒聲。忽薦西風，頓清野水。頭頭顯露，物物全彰。有眼底總見，有耳底總聞。且道佛法在什麼處？（庭院裡凋落一片梧桐葉，整個天空都是秋天的顏色；雲中飛過幾行大雁，整個大地都充滿寒冷的聲音。忽然吹來一陣西風，立刻清澈了田野的水。每一處都顯露，每一物都彰顯。有眼睛的都能看見，有耳朵的都能聽見。那麼，佛法在哪裡呢？） 良久。云：多少分明。（停頓了很久，說：多麼分明啊！）

壽州資壽圓澄巖禪師法嗣

鼎州武陵彰法嵩禪師

有僧脫鞋戴頭上出來。師云：趙州猶在。（有個僧人脫下鞋子戴在頭上走出來。禪師說：趙州（禪宗祖師）還在。） 僧拈下鞋呈起。（僧人拿下鞋子舉起來。）

師云：果然。（禪師說：果然如此。） 僧提鞋歸眾。（僧人提著鞋子回到人群中。）

師云：猶較些子。（禪師說：還是差了些。）

上堂。拈拄杖云：行坐常持兔角杖，應用全施龍虎狀。乳峰猶許老韶攛，後代商量幾般樣。有方圓，有拯濟，打著鐵牛隨棒起。須教不怯萬年藤，畫斷兩頭休擬議。（上堂說法。拿起拄杖說：行走坐臥常常拿著兔角杖（比喻不存在的事物），應用時完全展現龍虎的威猛狀態。乳峰（山名）還允許老韶（人名）來攀登，後代的人商量有幾種樣子。有方圓，有拯救，打著鐵牛也隨著棒子站起來。必須教導人們不要害怕萬年藤，畫斷兩頭，不要再猶豫。） 亦不大，亦不小，拄地撐天常皎皎。拈來卓向眾人前，萬象乾坤都一照。（也不大，也不小，拄著地面支撐著天，常常是明亮的。拿來放在眾人面前，世間萬物都照亮。） 卓一下。（敲擊一下。）

婺州寶山公遠禪師

問：如何是聲？（什麼是聲音？）

師云：（禪師說：）

【English Translation】 English version Next, what is to be undertaken? While still in the midst of deliberation. Here in Silla (an ancient Korean kingdom). Such advocacy. Subtly, for beginners. If they are clear-eyed and highly accomplished. They need not drill tortoise shells or strike tiles (metaphor for futile efforts). Take care.

Zen Master Huaiyi of Xianyan, Jinyun, Chuzhou

Asked: What is Buddha?

The Master said: Why do you humiliate yourself?

A monk said: What is the Tao (the Way)?

The Master said: You have spoken it.

A monk said: Is there anything further beyond this?

The Master said: No.

A monk said: In that case, it's a small offering for a great encounter.

The Master said: I fear it may not be so.

A monk said: It is so.

The Master said: Yet it goes that way.

Zen Master Zhicheng of Qingxi West Zen, Muzhou

The Master said: 'A single paulownia leaf withers in the courtyard, the whole sky is the color of autumn; a few lines of geese pass through the clouds, the entire earth is filled with cold sounds. Suddenly encountering a west wind, the wild waters are instantly cleared. Everything is revealed, every object is fully manifested. Those with eyes see everything, those with ears hear everything. Tell me, where is the Buddha-dharma?' After a long pause, he said: 'How clear it is!'

Successor of Zen Master Yuancheng of Zishou Rock, Shouzhou

Zen Master Song of Zhangfa, Wuling, Dingzhou

A monk took off his shoes and put them on his head, coming forward. The Master said: 'Zhao Zhou (a Zen ancestor) is still here.' The monk took off the shoes and presented them.

The Master said: 'Indeed.' The monk carried the shoes back to the assembly.

The Master said: 'Still a bit off.'

Entering the hall, he raised his staff and said: 'Walking and sitting, I always hold a rabbit-horn staff (metaphor for a non-existent thing), in application, I fully display the form of dragons and tigers. Mount Ru (mountain name) still allows Lao Shao (person name) to climb, later generations discuss what kinds of forms there are. There is squareness, there is salvation, striking the iron ox, it rises with the staff. It must teach people not to fear the ten-thousand-year-old vine, cut off both ends, and cease deliberation.' 'Neither large nor small, propping up the earth and supporting the sky, it is always bright. Taking it and placing it before everyone, it illuminates all phenomena and the universe.' He struck it once.

Zen Master Gongyuan of Baoshan, Wuzhou

Asked: What is sound?

The Master said:

---

分明聽取。

問。如何是色。

師云。分明看取。

僧曰。更有事也無。

師云。言猶在耳。

岳州乾明惠覺禪師法嗣

岳州平江長慶圓禪師

上堂云。寒氣將殘春日到。無索泥牛皆𨁝跳。筑著崑崙鼻孔頭。觸倒須彌成糞掃。牧童兒。鞭棄了。懶吹無孔笛。拍手呵呵笑。歸去來兮歸去來。煙霞深處和衣倒。良久。云。切忌睡著。

上堂云。此道徑截。祇遮無別。要休便休。要歇便歇。還歇得么。喫茶去。

上堂云。長慶有個訊息。生緣本在江國。逢人不敢相謾。面赤不如語直。

岳州平江寶積清及禪師

問。如何是實際理地。

師良久云。會么。

僧曰。不會。

師云。可惜實際理地。

上堂云。左一盻。右一顧。萬象森羅體全露。且道露個什麼。顧視大眾。下座。

上堂。拈拄杖。喝云。德山．臨濟不解我語。諸人還會么。乃卓一下。又喝一喝。云。吽。未夢見德山．臨濟在。

上堂云。看看。輝輝紅日上欄干。更饒清風吹我寒。咄。

真定府洪濟滿禪師法嗣

相州長興宗樸禪師

上堂云。我有一訣。逢人便說。雨下天陰。炎天普熱。大眾還會么。你若會得。眼中著屑。你若不會。

【現代漢語翻譯】 現代漢語譯本 仔細聽清楚。

問：什麼是色（rūpa，物質、現象）？

師父說：仔細看清楚。

僧人問：還有更深層次的含義嗎？

師父說：話還在耳邊。

岳州乾明惠覺禪師（Yuezhou Qianming Huijue Chanshi）的法嗣

岳州平江長慶圓禪師（Yuezhou Pingjiang Changqing Yuan Chanshi）

上堂說法：寒氣將盡，春日到來。沒有繩索的泥牛都競相跳躍。撞到崑崙山（Kunlun Mountain）的鼻子上，碰倒須彌山（Mount Sumeru）變成糞土。牧童啊，鞭子丟掉了，懶得吹奏沒有孔的笛子，拍手呵呵地笑。回去吧，回去吧，到煙霞深處和衣而眠。良久，說：切記不要睡著。

上堂說法：這條道路直接了當，只是沒有分別。想要停止就停止，想要休息就休息。能休息得了嗎？喝茶去。

上堂說法：長慶（Changqing）有個訊息，我的身世本來就在江國。遇到人不敢欺騙，臉紅不如說話直率。

岳州平江寶積清及禪師（Yuezhou Pingjiang Baoji Qingji Chanshi）

問：什麼是實際理地（shiji lidi，真如實相的境地）？

師父沉默良久，說：明白了嗎？

僧人說：不明白。

師父說：可惜了這實際理地。

上堂說法：向左看一看，向右看一看，萬象森羅完全顯露。且說顯露出什麼？環顧大眾，下座。

上堂說法：拿起拄杖，喝道：德山（Deshan）、臨濟（Linji）不理解我的話。你們會嗎？於是用拄杖敲擊一下。又喝一聲，說：吽。還沒在夢裡見到德山、臨濟。

上堂說法：看看，輝煌的紅日照上欄桿。更兼清風吹拂，讓我感到寒冷。咄。

真定府洪濟滿禪師（Zhendingfu Hongji Man Chanshi）的法嗣

相州長興宗樸禪師（Xiangzhou Changxing Zongpu Chanshi）

上堂說法：我有一句秘訣，遇到人就說。下雨天陰沉，炎熱的天氣普遍炎熱。大眾明白了嗎？你如果明白了，眼中就進了灰塵。你如果不明白，

【English Translation】 English version Listen carefully and distinctly.

Question: What is rūpa (form, phenomenon)?

The Master said: Look carefully and distinctly.

The monk asked: Is there anything more to it?

The Master said: The words are still in your ears.

Successor of Yuezhou Qianming Huijue Chanshi (Yuezhou Qianming Huijue Chanshi)

Yuezhou Pingjiang Changqing Yuan Chanshi (Yuezhou Pingjiang Changqing Yuan Chanshi)

Entering the hall, he said: The cold air is about to disappear, and the spring day arrives. Mud oxen without ropes all jump and leap. Hitting the nose of Mount Kunlun (Kunlun Mountain), knocking down Mount Sumeru (Mount Sumeru) into dung. Shepherd boy, the whip is discarded, too lazy to play the flute without holes, clapping hands and laughing heartily. Returning, returning, to the depths of mist and clouds, falling asleep fully clothed. After a long while, he said: Be careful not to fall asleep.

Entering the hall, he said: This path is direct and straightforward, just without differentiation. If you want to stop, then stop; if you want to rest, then rest. Can you rest? Go have some tea.

Entering the hall, he said: Changqing (Changqing) has a message: my origin is in the land of Jiang. Meeting people, I dare not deceive; blushing is not as good as speaking straight.

Yuezhou Pingjiang Baoji Qingji Chanshi (Yuezhou Pingjiang Baoji Qingji Chanshi)

Question: What is the actual ground of reality (shiji lidi, the realm of true suchness)?

The Master was silent for a long time, then said: Do you understand?

The monk said: I do not understand.

The Master said: It's a pity, this actual ground of reality.

Entering the hall, he said: A glance to the left, a look to the right, the myriad phenomena are completely revealed. Tell me, what is revealed? Looking around at the assembly, he descended from the seat.

Entering the hall, he said: Holding up his staff, he shouted: Deshan (Deshan) and Linji (Linji) do not understand my words. Do you all understand? Then he struck the ground once. Again, he shouted once, saying: Hum. I haven't even seen Deshan and Linji in a dream.

Entering the hall, he said: Look, look, the brilliant red sun shines on the railing. Moreover, the clear wind blows, making me feel cold. Tut!

Successor of Zhendingfu Hongji Man Chanshi (Zhendingfu Hongji Man Chanshi)

Xiangzhou Changxing Zongpu Chanshi (Xiangzhou Changxing Zongpu Chanshi)

Entering the hall, he said: I have a secret, which I tell to everyone I meet. When it rains, the sky is overcast; when it's hot, the weather is universally hot. Do you all understand? If you understand, you have dust in your eyes. If you do not understand,

---

今朝敗闕。不見道。別。別。韶陽老人得一橛。

上堂云。臘月正嚴寒。草木盡枯乾。幾多名利客。見處黑漫漫。咄。

東京法雲惟白佛國禪師法嗣(向下八人語錄禪學僧希式錄)

潤州金山龍遊寺佛鑒禪師

諱惟仲。汀州人也。早圓戒品。游廬山．淮淅。遍扣宗師。至龜山。摳衣入室。聞舉庭前柏樹因緣。言下契悟。

出世磁州慧果。未幾。參侍佛國禪師。住東京法雲。為眾領袖。元符三年春。

哲宗皇帝上仙。五七入內。簾賜章服。相國曾公佈聞師道風。奏以師名。浙漕金部程公之元．潤州州牧大監傅公燮。遣使具儀。請住金山。

師于建中靖國元年四月十一日入寺開堂。中宮皇后遣中使降香。恭為　今上皇帝祝延　聖壽。師謝　恩畢。登座祝　聖罷。乃敷坐。上首白槌竟。師顧左右云。還會么。師子奮迅。像王迴旋。於斯明得。不妨省力。其或不然。有疑請問。

問。選佛場開當此日。師將何法答　皇恩。

師云。萬年松在祝融峰。

僧曰。若然者。只如大監臨筵。如何補報。

師云。漁樵千里樂昇平。

僧曰。飄來新雨露。洗出舊樓臺。

師云。說道理。

僧曰。祇如泛洪舟沖雪浪。到家一句又作么生。

師

【現代漢語翻譯】 現代漢語譯本 今朝敗闕（衰敗的宮殿）。不見道（真理）。別（離別）。別（離別）。韶陽老人（指雲門文偃禪師）得一橛（得到一部分）。

上堂說法：臘月正值嚴寒，草木都已枯乾。多少追逐名利的人，所見之處一片黑暗。咄（呵斥聲）！

東京法雲惟白佛國禪師法嗣（禪宗傳承，指繼承關係）(向下八人語錄禪學僧希式錄)

潤州金山龍遊寺佛鑒禪師

諱惟仲（法名惟仲），汀州人。早年受具足戒。遊歷廬山、淮河、浙江一帶，遍訪宗師。到達龜山，整理衣襟進入禪室，聽聞庭前柏樹的因緣，當下領悟。

出世于磁州慧果寺。不久，參侍佛國禪師。住在東京法雲寺，成為大眾的領袖。元符三年春天，

哲宗皇帝駕崩。五七（三十五天）入宮，皇帝賜予章服。相國曾布聽聞禪師的道風，上奏皇帝。浙漕金部程公之元、潤州州牧大監傅公燮，派遣使者備辦禮儀，請禪師住持金山寺。

師父于建中靖國元年四月十一日進入寺廟開堂說法。中宮皇后派遣中使降香，恭敬地為當今皇帝祝願聖壽。師父謝恩完畢，登上法座祝聖，然後鋪設坐具。上首僧人敲槌完畢，師父環顧左右說：『還會么（你們理解了嗎）？』師子奮迅（獅子般勇猛），像王迴旋（大象般穩重）。如果能在這裡明白，不妨省力。如果不是這樣，有疑問請提問。

問：選佛場開（選佛的場所開啟）就在今天，師父將用什麼佛法來報答皇恩？

師父說：萬年松在祝融峰。

僧人說：如果這樣，那麼大監（指傅公燮）親臨筵席，又該如何報答？

師父說：漁樵千里樂昇平（漁夫樵夫在千里之外也享受太平盛世的快樂）。

僧人說：飄來新雨露，洗出舊樓臺。

師父說：說道理（說的是道理）。

僧人說：就像乘坐洪大的船隻衝破雪浪，到家一句又該怎麼說？

師父

【English Translation】 English version This morning, the ruined palace. Not seeing the Dao (Truth). Farewell. Farewell. Old Man Shaoyang (referring to Zen Master Yunmen Wenyan) obtained a fragment.

Entering the hall and saying: In the twelfth month, it is severely cold, and the grass and trees are all withered. How many seekers of fame and fortune see only darkness wherever they look. Hah!

Successor of Zen Master Foguo Wei Bai of Fayun Temple in Tokyo (Zen lineage, referring to the relationship of inheritance) (Recorded by Zen monk Xi Shi, eight people below)

Zen Master Fojian of Jinshan Longyou Temple in Runzhou

His taboo name was Wei Zhong, a native of Tingzhou. He received the full precepts early in life. He traveled to Mount Lu, the Huai River, and Zhejiang, visiting various masters. Arriving at Turtle Mountain, he adjusted his robes and entered the room, hearing the story of the cypress tree in front of the courtyard, and immediately attained enlightenment.

He emerged at Huiguo Temple in Cizhou. Soon after, he attended Zen Master Foguo. He lived in Fayun Temple in Tokyo, becoming a leader of the community. In the spring of the third year of Yuanfu,

Emperor Zhezong passed away. On the thirty-fifth day, he entered the palace, and the emperor bestowed ceremonial robes. Chancellor Zeng Bu heard of the Zen master's virtuous conduct and reported it to the emperor. Cheng Gongzhiyuan of the Zhejiang Transportation Department and Fu Gongxie, the prefect of Runzhou, sent envoys with proper ceremonies to invite the Zen master to reside at Jinshan Temple.

The master entered the temple to open the Dharma hall on the eleventh day of the fourth month of the first year of Jianzhong Jingguo. The Empress Dowager sent a eunuch to offer incense, respectfully wishing the current emperor a long life. After the master thanked the emperor for his grace, he ascended the Dharma seat to offer blessings, and then spread out the seat. After the leading monk struck the gavel, the master looked around and said, 'Do you understand? The lion roars vigorously, the elephant king turns around steadily. If you can understand this, it will save you effort. If not, please ask any questions you may have.'

Question: The field for selecting Buddhas is opened today. What Dharma will the master use to repay the emperor's kindness?

The master said: The ten-thousand-year pine is on Mount Zhurong.

The monk said: If so, how should we repay the Grand Supervisor (referring to Fu Gongxie) for attending the banquet?

The master said: Fishermen and woodcutters enjoy peace and prosperity for thousands of miles.

The monk said: New rain and dew drift down, washing away the old buildings.

The master said: Speaking of reason.

The monk said: Like riding a huge boat through snowy waves, what is the saying upon arriving home?

The master

---

云。三門頭合掌。佛殿里燒香。

師云。法本無說。隨事應機。心本無形。遇緣即現。古今如是。凡聖同途。蓋眾生迷妄不知。遂成流轉。故能仁頓忘情見。了達根源。不從外求。亦非內得。所以佛佛授手。祖祖相傳。道貫一乘。宗分五派。臨濟則賓主互換。韶陽乃顧鑒全抽。溈仰則父子相投。曹洞乃君臣會合。清涼法眼直指唯心。建立門風。各張鋪席。包含萬象。該括大千。

冥冥不混於色聲。蕩蕩豈妨于語默。把定則十方坐斷。虎踞龍蟠。放行則千聖出興。風行草偃。助堯仁政化。祝　睿算延鴻。降伏眾魔。普利群有。然雖恁么。猶涉程途。且道正令當行。如何理論。良久。云。一氣不言含有象。萬靈何處謝無私　建中靖國元年四月十三日　皇后教旨。遣中使降香。為　皇子韓國公頭晬之辰設齋。請陛座。祝延　聖算。問。天香遠降。慶　皇子之令辰。中使臨筵。愿聞法要。

師云。好風來不盡。紅日照無涯。

僧曰。一句迥超今古外。松蘿不與月輪齊。

師云。於斯如曉了。不在別追求。

僧曰。箇中奇特事。爐爇御香清。

師云。木人吹玉笛。聲入紫微宮。

師云。妙高臺畔。龍象駢闐。化城閣前。聖會賢合。正是　我皇植福之地。乃為禪流選佛之場。洞

【現代漢語翻譯】 現代漢語譯本： 云。在三門前合掌，于佛殿里燒香。

師父說：『佛法原本就無法用言語表達，而是隨著具體的事情來隨機應變；心原本就沒有固定的形態，遇到因緣就會顯現。自古至今都是如此，凡人和聖人的道路相同。只是眾生因為迷惑顛倒而不知道，於是就形成了流轉。所以能仁（釋迦牟尼佛的稱號）能夠立刻忘卻情執和偏見，徹底明白萬物的根源，不從外在尋求，也不是從內在獲得。因此，諸佛之間互相傳授，歷代祖師之間互相傳承，真理貫穿于唯一的佛乘，宗派分為五個流派。臨濟宗講究賓主互相轉換，韶陽宗講究顧視和鑑察全部放下，溈仰宗講究父子之間心意相投，曹洞宗講究君臣之間的和諧會合，清涼法眼宗直接指出一切唯心所造。各自建立門風，各自張設鋪席，包含萬象，概括整個大千世界。』

『在冥冥之中不與色和聲相混淆，在空曠之中又怎麼會妨礙言語和沉默呢？如果能夠把定主張，那麼就能在十方世界獨斷專行，像猛虎盤踞，蛟龍環繞；如果能夠放開胸懷，那麼就能讓無數聖人應運而生，像風吹過，草就倒伏一樣。』 輔助堯帝施行仁政教化，祝願皇上的聖明能夠長久延續。降伏一切邪魔，普遍利益所有眾生。『雖然是這樣，但仍然只是在路上行走。那麼，真正的法令和規矩應該如何施行和理論呢？』（師父）沉默了很久，說：『一股氣不說話，卻包含著萬象，萬物生靈在什麼地方感謝這種無私的奉獻呢？』 建中靖國元年四月十三日，皇后頒佈教旨，派遣中使前來降香，爲了皇子韓國公（姓名）滿一週歲而設齋，請師父登座，祝願皇上的聖壽。

（中使）問：『天香從遙遠的地方降臨，慶賀皇子殿下的美好生辰，中使我來到這裡，希望能夠聽聞佛法要義。』

師父說：『美好的風永遠吹拂不停，紅色的太陽永遠照耀無邊無際。』

僧人說：『一句話迥然超越古今之外，松蘿的清幽也不與月亮的皎潔相比。』

師父說：『如果能夠在這裡明白，就不需要在別處尋求。』

僧人說：『這裡面有奇特的事情，香爐里燃燒著皇上御賜的清香。』

師父說：『木頭人吹奏著玉笛，聲音傳到紫微宮。』

師父說：『在妙高臺（須彌山）旁邊，龍和象聚集在一起；在化城（比喻虛幻不實的境界）閣前，聖人和賢人聚集在一起。這裡正是我皇上培植福德的地方，也是為禪宗弟子選擇佛陀的場所。』

【English Translation】 English version: Cloud. Palms together at the three gates. Burning incense in the Buddha hall.

The Master said, 'The Dharma inherently has nothing to say; it responds to opportunities according to circumstances. The mind inherently has no form; it manifests when encountering conditions. It has been like this from ancient times to the present; the paths of ordinary beings and sages are the same. It is because sentient beings are deluded and do not know, thus forming transmigration. Therefore, Sakyamuni (title of Buddha) instantly forgets emotional attachments and views, thoroughly understanding the root source, not seeking from the outside, nor obtaining from within. Thus, Buddhas pass on hand to hand, and patriarchs transmit from generation to generation. The Way penetrates the One Vehicle, and the school divides into five branches. The Linji (Rinzai) school emphasizes the mutual exchange of guest and host; the Shaoyang school emphasizes the complete withdrawal of looking and reflecting; the Weiyang school emphasizes the mutual agreement of father and son; the Caodong school emphasizes the harmonious union of ruler and minister; the Qingliang Fayan school directly points to the mind-only. Establishing their respective styles, each sets up their own stall, encompassing all phenomena, and encompassing the entire great thousand world.'

'In the darkness, it does not mix with form and sound; in the vastness, how could it hinder speech and silence? If you hold firm, then you cut off the ten directions, like a tiger crouching and a dragon coiling; if you let go, then a thousand sages arise, like the wind blowing and the grass bending. 'Assisting Emperor Yao in implementing benevolent governance and transformation, wishing His Majesty's sagacity to extend far. Subduing all demons, universally benefiting all beings. 'However, even so, it is still just traveling on the road. Then, how should the true decree be implemented and theorized?' (The Master) was silent for a long time, and said, 'One breath does not speak, yet contains all phenomena; where do all spirits thank this selflessness?' On the thirteenth day of the fourth month of the first year of Jianzhong Jingguo, the Empress issued an edict, sending an envoy to offer incense, to set up a vegetarian feast for the first birthday of the Imperial Prince, the Duke of Korea (name). Please ascend the seat, wishing His Majesty a long life.

(The envoy) asked, 'Heavenly incense descends from afar, celebrating the auspicious birthday of His Royal Highness the Prince. I, the envoy, have come to this gathering, hoping to hear the essence of the Dharma.'

The Master said, 'The good wind comes endlessly, the red sun shines boundlessly.'

A monk said, 'One sentence transcends ancient and modern times, the pine and ivy are not equal to the moon's roundness.'

The Master said, 'If you can understand here, you don't need to seek elsewhere.'

A monk said, 'There are extraordinary things here, the incense burner burns the Emperor's bestowed fragrance.'

The Master said, 'A wooden man plays a jade flute, the sound enters the Purple Palace.'

The Master said, 'Beside Mount Myōkō (Mount Sumeru), dragons and elephants gather; in front of the Transformation City (a metaphor for an illusory realm) Pavilion, sages and worthies assemble. This is precisely the place where my Emperor cultivates blessings, and also the place where Chan followers choose Buddhas.'

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啟法門。廣開要路。悟之者。頭頭顯道。物物明心。高蹈大方。圓融至理。迷之者。重重昧性。句句乖宗。空自精勤。終無了達。茍能於斯一致畫斷。兩邊不離。當人便同正覺。真可謂金輪統御。玉燭遐明。萬國賓從。八方寧靜。虬龍出穴。丹鳳來梧。野老謳歌。行人讓路。堯風與祖風並扇。舜日共佛日齊明。奔波遊子徑歸家。是處高人游佛國。然如是。且道龍生龍子底句又作么生。良久。云。非但天神來密祐。更資遐算助　吾皇。

問。如何是佛。

師云。高聲問著。

僧曰。如何是道。

師云。腳下薦取。

僧曰。如何是禪。

師云。舌拄梵天。

僧云。學人今日小出大遇去也。

師云。你遇得個什麼。

僧曰。不可重說偈言。

師云。勘破了也。

師云。如是之法。亙古亙今。一切現前。不勞心力。上至諸佛。下及傍生。妙湛真如。恒常有異。蓋群情而棄本逐末。展轉輪迴。茍聖種而舍妄歸真。頓超彼岸。所以菩提達磨遠屆此方。直指人心。見性成佛。少林九年冷坐。不措一言。唯有座主神光。俄然瞥地。便乃求安心之旨。了不可尋。即于言下承當。從此紹隆祖位。末後門庭大啟。枝派遙分。石人舞出玄關。玉女吹成妙曲。如斯舉唱。已

【現代漢語翻譯】 現代漢語譯本： 開啟佛法之門，廣泛開闢重要的道路。領悟它的人，處處都能顯現真理，事事物物都能明白本心。他們高尚地遵循大道，圓融通達至高的道理。迷惑它的人，重重地矇昧本性，句句話語都違背宗旨。即使徒勞地精進勤奮，最終也無法通達。如果能夠在這根本的一致處徹底決斷，兩方面都不偏離，那麼這個人就等同於證得正覺的佛陀。這真可謂是金輪聖王統治天下，美好的德化遠播四方，萬國來朝，四面八方都安寧平靜。蛟龍從洞穴中出來，鳳凰飛來棲息在梧桐樹上，鄉野老翁歌唱，行人互相讓路。堯帝的仁風與禪宗的宗風一同傳播，舜帝的德日與佛陀的慧日一同照耀。四處奔波的遊子直接回到家，到處都是高人遊歷在佛國之中。雖然是這樣，那麼請問『龍生龍子』這句話又該怎麼理解呢？（停頓很久）說：『不僅有天神暗中保佑，更憑藉長遠的謀劃來輔助我們的皇上。』 問：什麼是佛？ 師父說：大聲地問出來。 僧人說：什麼是道？ 師父說：在腳下體會領悟。 僧人說：什麼是禪？ 師父說：舌頭頂到梵天。 僧人說：學人今天小小付出，卻有大大的際遇。 師父說：你遇到了什麼？ 僧人說：不可重複說偈語。 師父說：已經被我看穿了。 師父說：這樣的佛法，亙古亙今，一切都在眼前顯現，不需費心費力。上至諸佛，下至旁生，其妙湛的真如本性，恒常存在而又各不相同。只是眾生被外在的情慾所矇蔽而捨棄根本，追逐末節，輾轉輪迴。如果聖賢之種捨棄虛妄而回歸真理，就能立刻超越到彼岸。所以菩提達磨（Bodhidharma）遠道來到此地，直指人心，見性成佛。在少林寺（Shaolin）九年冷坐，一言不發。只有座主神光（Shenguang），偶然間瞥見真理，於是便請求得到安心的宗旨，卻無法尋找到。就在言語之下領悟承擔，從此繼承發揚祖師的地位，最終門庭大開，枝繁葉茂，流派遙遠地分衍開來。石人舞動玄妙的機關，玉女吹奏美妙的樂曲。像這樣的舉唱，已經...

【English Translation】 English version: Opening the Dharma gate, widely opening the essential path. Those who awaken to it manifest the truth in everything, and understand the mind in all things. They nobly follow the great way, and perfectly comprehend the ultimate principle. Those who are deluded by it are deeply obscured in their nature, and every word they speak deviates from the true purpose. Even if they exert themselves diligently in vain, they will never attain understanding. If one can decisively resolve this fundamental unity, without straying from either side, then that person is equivalent to a Buddha who has attained perfect enlightenment. This can truly be described as the Golden Wheel King ruling the world, with virtuous influence spreading far and wide, all nations paying tribute, and peace and tranquility prevailing in all directions. Dragons emerge from their caves, and phoenixes come to roost on the wutong trees. Old villagers sing songs, and travelers yield the way to each other. The benevolent wind of Emperor Yao and the wind of the Zen school spread together, and the virtuous sun of Emperor Shun and the wisdom sun of the Buddha shine equally. Wandering children return directly home, and everywhere are accomplished people traveling in the Buddha-land. Even so, how should we understand the phrase 'a dragon gives birth to a dragon child'? (After a long pause) It is said: 'Not only do the gods secretly protect us, but also long-term planning assists our Emperor.' Question: What is Buddha? The Master said: Ask it loudly. Monk: What is the Dao (the Way)? The Master said: Realize it under your feet. Monk: What is Chan (Zen)? The Master said: Tongue propping up the Brahma heaven. Monk: This humble one has made a small offering today, but has encountered a great opportunity. The Master said: What have you encountered? Monk: I cannot repeat the verse. The Master said: I have seen through you. The Master said: Such is the Dharma, constant from ancient times to the present, everything is manifest before us, requiring no mental effort. From the Buddhas above to the sentient beings below, the wondrous and pure true nature is eternally present and yet different in each. It is only that sentient beings are blinded by external desires, abandoning the root and pursuing the branches, transmigrating in the cycle of rebirth. If the seeds of sages abandon delusion and return to the truth, they can immediately cross over to the other shore. Therefore, Bodhidharma (Bodhidharma) came from afar to this land, directly pointing to the human mind, seeing one's nature and becoming a Buddha. He sat in silence at Shaolin (Shaolin) for nine years, without uttering a word. Only the head monk Shenguang (Shenguang), glimpsed the truth by chance, and then requested to obtain the principle of peace of mind, but could not find it. He understood and accepted it under the words, and from then on inherited and promoted the position of the patriarch, and eventually the gate was opened wide, the branches and leaves flourished, and the schools diverged remotely. Stone men dance out mysterious mechanisms, and jade maidens blow beautiful melodies. Such recitations have already...

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徇機緣。後學初心。直須薦取。久參高德。同爲證明。且道截斷兩頭底句又作么生。良久。拍禪床。下座。

上堂云。今朝二月十五。慧果升堂擊鼓。召集四海禪人。大家商量佛祖。寒山聞說呵呵。拾得起來作舞。直饒碧眼胡僧。也須點頭相許。還相委悉么。歸堂喫茶去。

上堂。顧視大眾云。春光漸老。山色方融。桃華柏上噴馨香。楊柳岸邊垂嫋娜。大醫嶺下。水聲終夜響潺湲。慧果門前。雲影暮天鋪爛熳。鶯啼嶺上。蝶舞華前。法法現成。不勞心力。參。

上堂云。大眾儘是云外高士。遍歷諸方。扣問宗師。求其悟解。還知人人自有一段光明。十二時中在汝諸人面門出入。未嘗有絲毫許欠少。未嘗有絲毫許間隔。未究得者。切須究取。比來行腳。圖個什麼。若於此見得歷歷分明。猶是生死岸頭事在。更須知有衲僧家超佛越祖。向上一著。敢問諸人。作么生是向上一著。良久。云。月明深夜后。猿叫亂峰前。

興元府中梁山乾明禪院永因禪師

本府人也。初住法濟。都尉張侯敦禮奏賜章服。

問。建律為禪。非無所以。學人上來。乞師便道。

師云。分明一句。作者猶迷。

僧曰。漢水祗應流到海。月輪直上最高峰。

師云。且得領話。

問。世尊

出世。地涌金蓮。和尚出世。有何祥瑞。

師云。昨日雨。今日晴。

僧曰。向上更有事也無。

師云。有。

僧曰。如何是向上事。

師云。東西南北。上下四維。

師乃云。信哉此事。孰不承恩。大似日輪處虛空界。但能反照。即自圖明。不假多聞。本來具足。堂堂應用。歷歷見前。廓落情塵。遍周法界。虛空上下。不在思量。大地山河。有誰間隔。乃拈起拂子云。前佛已滅。后佛未生。正當而今。諸人何不省悟。若能悟去。便乃不除煩惱。即證菩提。不離死生。便成正覺。假饒碧眼胡僧。也添減絲毫不得。雖然如是。敢問諸人。作么生是添減不得底事。良久。云。斬新樓殿佛家天。律去禪居豈偶然。底事不曾添減得。任從天下與人傳。

婺州智者山壽聖禪寺紹光禪師

潭州人也。出世楚州勝因。后遷智者山。都尉張侯敦禮奏賜章服。

問。遠離楚寺。來屆金華。如何是不動尊。

師云。卸帽穿云去。披蓑帶雨歸。

僧曰。未審是同是別。

師云。莫向意中求。

僧曰。爭柰遠涉程途。

師云。有請不背。

問。擊大法鼓。演大法義。學人上來。乞師垂示。

師云。寒生水面。

僧曰。向上還有事也

【現代漢語翻譯】 現代漢語譯本 出世。（地涌金蓮（從地裡涌出的金色蓮花，是佛或菩薩出世時的瑞相）。）和尚出世，有何祥瑞？

師父說：『昨日下雨，今日晴朗。』

僧人問：『向上（指更深層次的佛法）還有什麼事嗎？』

師父說：『有。』

僧人問：『如何是向上事？』

師父說：『東西南北，上下四維（指整個宇宙空間）。』

師父於是說：『確實如此，誰不承受佛的恩澤？這就像太陽在虛空中一樣，只要能夠反觀自照，自然就能明白，不需要多聽多學，本來就具足一切。光明正大地應用，歷歷分明地呈現在眼前，廓清一切情慾塵埃，遍及整個法界。虛空上下，不在思量分別之中，大地山河，又有誰能隔斷？』於是拿起拂塵說：『前佛（過去的佛）已經滅度，后佛（未來的佛）尚未出生，正當現在這個時候，你們為什麼不省悟呢？如果能夠悟去，便是不除煩惱，就能證得菩提（覺悟的智慧）；不離生死，便能成就正覺（圓滿的覺悟）。即使是碧眼胡僧（指達摩祖師），也增減不了絲毫。』雖然如此，敢問各位，什麼是增減不了的事情？』良久，說：『嶄新的樓殿是佛家的天地，持戒律和修禪定在這裡並非偶然。這件事情不曾增減，任憑天下人傳揚。』

婺州智者山壽聖禪寺紹光禪師

潭州人。在楚州勝因寺出世，后遷往智者山。都尉張侯以敦厚的禮節上奏，賜予他章服（僧人的禮服）。

問：『遠離楚寺，來到金華，如何是不動尊（指佛或菩薩的堅定不移的本性）？』

師父說：『卸下帽子穿過雲層而去，披著蓑衣帶著雨水歸來。』

僧人問：『不知是相同還是不同？』

師父說：『不要在意識中尋求。』

僧人問：『奈何遠涉路途？』

師父說：『有請必應。』

問：『擊大法鼓，演大法義，學人上來，乞請師父垂示。』

師父說：『寒氣生於水面。』

僧人問：『向上還有什麼事嗎？』

【English Translation】 English version Emergence from the world. (Earth emerges golden lotus (golden lotuses springing from the earth, auspicious signs of the emergence of a Buddha or Bodhisattva).) When a monk emerges into the world, what are the auspicious signs?

The Master said, 'Yesterday it rained, today it is clear.'

A monk asked, 'Is there anything further beyond this (referring to deeper levels of Buddhist teachings)?'

The Master said, 'Yes.'

The monk asked, 'What is this further matter?'

The Master said, 'East, west, north, south, above, and below, the four dimensions (referring to the entire universe).'

The Master then said, 'Truly, this matter is so. Who does not receive the Buddha's grace? It is like the sun in the empty sky; if one can only reflect inward, one will naturally understand. There is no need for much learning; one is originally complete. Magnificently applied, clearly present before one's eyes, clearing away all emotional dust, pervading the entire Dharma realm. Above and below the empty sky, not in thought or discrimination. The great earth, mountains, and rivers, who can separate them?' Then, picking up the whisk, he said, 'The former Buddha (past Buddha) has already passed away, the latter Buddha (future Buddha) has not yet been born. Right at this very moment, why do you not awaken? If you can awaken, then without eliminating afflictions, you will attain Bodhi (enlightened wisdom); without leaving birth and death, you will achieve perfect enlightenment (complete enlightenment). Even the blue-eyed barbarian monk (referring to Bodhidharma) cannot add or subtract a bit.' Although it is like this, I dare to ask everyone, what is the matter that cannot be added to or subtracted from?' After a long silence, he said, 'The brand-new halls and temples are the Buddha's realm. Observing precepts and practicing meditation here is not accidental. This matter has never been added to or subtracted from; let it be transmitted to people throughout the world.'

Chan Master Shaoguang of Zhisheng Chan Monastery on Mount Zhizhe in Wuzhou

He was a native of Tanzhou. He emerged into the world at Shengyin Monastery in Chuzhou, and later moved to Mount Zhizhe. Military Commissioner Zhang Hou respectfully requested and was granted ceremonial robes for him.

Asked, 'Leaving Chuzhou Monastery and arriving at Jinhua, what is the Immovable One (referring to the steadfast nature of a Buddha or Bodhisattva)?'

The Master said, 'Taking off my hat, I go through the clouds; wearing a straw cloak, I return with the rain.'

The monk asked, 'I do not know if they are the same or different?'

The Master said, 'Do not seek in your mind.'

The monk asked, 'What about the long journey?'

The Master said, 'If invited, I will not turn away.'

Asked, 'Striking the great Dharma drum, expounding the great Dharma meaning, the student comes forward, begging the Master to give instructions.'

The Master said, 'Cold arises on the surface of the water.'

The monk asked, 'Is there anything further beyond this?'

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無。

師云。有。

僧曰。如何是向上事。

師云。日上天心。

上堂云。千手千眼。不礙施呈。一信不通。玄關永隔。且道過在什麼處。十年歸不得。忘卻來時道。參。

上堂云。根塵同源。縛脫無二。不動絲毫。十方遊戲。紫胡犬子雖獰。爭似南山鱉鼻。師高聲云。大眾。看腳下。

上堂云。團不聚。撥不散。日曬不幹。水浸不爛。等閑掛在太虛中。一任傍人冷看取。

泗州大聖普照禪寺法最禪師

問。為國開堂於此日。請師演法報　君恩。

師云。萬里白雲。一輪紅日。

僧曰。恁么則我皇有道日無私。

師云。鐵樹華開好春色。龜毛點出太平年。

僧曰。祇如截斷眾流一句作么生。

師云。板齒生毛則向汝道。

上堂云。瓦礫爭光。摩尼失色。若也承虛接響。應在聲前。設使眼見耳聞。未免盲聾暗啞。咄。

上堂云。箭過新羅。錫飛舊隱。迷逢達磨。作者方知。具眼之流。應機如電。參。

和州靈湯惠濟禪院普虔禪師

問。假大導師。傳正法眼。只如盡十方世界是沙門一隻眼。未審作么生傳。

師云。痛杖且待別時。

僧曰。恁么則鐵牛哮吼。石鼓喧轟。

師云。非公境界。

【現代漢語翻譯】 現代漢語譯本 師父說：『有。』 僧人問：『什麼是更進一步的道理？』 師父說：『太陽升到天空正中。』 師父上堂說法：『千手千眼，不妨礙施展。一旦失去信心，玄妙之門永遠隔絕。那麼，問題出在哪裡呢？十年都回不去，忘記了來時的路。』參！ 師父上堂說法：『根和塵本是同源，束縛和解脫沒有分別。不移動絲毫，便可在十方世界自由遊戲。紫胡的狗雖然兇猛，怎能比得上南山的鱉鼻？』師父高聲說：『大眾，看腳下！』 師父上堂說法：『聚攏不起來，撥弄不開，太陽曬不幹，水浸泡不爛。隨意掛在太空中，任憑旁人冷眼觀看。』 泗州大聖普照禪寺法最禪師 （僧人）問：『為國家在此開堂，請師父演說佛法以報答君王的恩德。』 師父說：『萬里白雲，一輪紅日。』 僧人說：『如此說來，我皇英明有道，如太陽般公正無私。』 師父說：『鐵樹開花是美好的春色，烏龜長毛是太平的年份。』 僧人說：『如果截斷眾流，這一句該怎麼說？』 師父說：『等到板齒長毛的時候再告訴你。』 師父上堂說法：『瓦礫爭相發光，摩尼寶珠失去顏色。如果承接虛幻的聲響，就落在聲音之前。即使親眼所見親耳所聞，也難免盲聾瘖啞。』咄！ 師父上堂說法：『箭已射過新羅（地名），錫杖飛回舊隱。迷惑時遇到達摩（Bodhidharma），修行者才能明白。具有慧眼的人，應機如閃電。』參！ 和州靈湯惠濟禪院普虔禪師 （僧人）問：『憑藉大導師的身份，傳授正法眼藏。如果整個十方世界都是沙門（Śrāmaṇa）的一隻眼，該如何傳授？』 師父說：『痛打一頓，留待以後。』 僧人說：『如此說來，鐵牛怒吼，石鼓喧囂。』 師父說：『這不是你能理解的境界。』

【English Translation】 English version The Master said: 'It is.' A monk asked: 'What is the matter of going further?' The Master said: 'The sun rises to the center of the sky.' The Master, ascending the hall, said: 'A thousand hands and a thousand eyes do not hinder giving. Once faith is lost, the mysterious gate is forever separated. So, where is the problem? One cannot return for ten years, forgetting the way one came.' Investigate! The Master, ascending the hall, said: 'Roots and dust are of the same origin; bondage and liberation are not two. Without moving a hair, one can play freely in the ten directions. Although the dog of Zihu is fierce, how can it compare to the turtle's nose of Nanshan?' The Master said loudly: 'Everyone, look under your feet!' The Master, ascending the hall, said: 'Cannot be gathered, cannot be scattered, cannot be dried by the sun, cannot be rotted by water. Casually hanging in the great void, let others watch coldly.' The Dharma Master Fazui of Dasheng Puzhao Chan Temple in Sizhou Asked: 'Opening the hall for the country today, please Master expound the Dharma to repay the Emperor's kindness.' The Master said: 'Ten thousand miles of white clouds, a round of red sun.' The monk said: 'In that case, our Emperor is wise and virtuous, as impartial as the sun.' The Master said: 'Iron trees bloom with beautiful spring colors, turtle hair indicates a year of peace.' The monk said: 'If one cuts off the flow of all streams, how should this sentence be spoken?' The Master said: 'I will tell you when teeth grow on a plank.' The Master, ascending the hall, said: 'Bricks and tiles compete for light, Mani (Maṇi) jewels lose their color. If you receive empty echoes, you will be before the sound. Even if you see with your eyes and hear with your ears, you will inevitably be blind, deaf, and mute.' Hah! The Master, ascending the hall, said: 'The arrow has passed Silla (a place name), the staff has flown back to its old retreat. When confused, meeting Bodhidharma (達摩), the practitioner will understand. Those with discerning eyes respond like lightning.' Investigate! Chan Master Puqian of Lingtang Huiji Chan Monastery in Hezhou Asked: 'Relying on the position of a great guide, transmitting the true Dharma eye. If the entire ten directions world is the one eye of a Śrāmaṇa (沙門), how should it be transmitted?' The Master said: 'A painful beating will be given later.' The monk said: 'In that case, the iron ox roars, and the stone drum booms.' The Master said: 'This is not a realm you can understand.'

---

師云。法身無相。應物現形。般若無知。對緣而照。致使虛空霹靂。旱地爆雷。南山起云。北山下雨。且作么生會。良久云。溪澗豈能流得住。終歸大海作波濤。

楚州勝因崇愷禪師

姓劉氏。廣州人也。依蒲澗山出家。受具遊方。參佛國禪師。出世住持。都尉張侯敦禮奏賜章服。

問。菩薩人見性。如晝見日。聲聞人見性。如夜見月。未審和尚見性如何。

師云。一筆勾下。

僧曰。未審意旨如何。

師云。萬里無雲。千峰壁立。

僧曰。謝師指示。

師云。錯。

問。師唱誰家曲。宗風嗣阿誰。

師云。云舒北闕。月印南溟。

僧曰。恁么則佛國嫡子。

師云。拋第五兆。

師乃云。祖宗正令。今古全提。涵蓋乾坤。把定世界。直得天輪左轉。地軸右旋。夜月流光。朝曦耀彩。四方炳煥。八顧恢張。不隱微毫。無遺纖芥。山青水碧。鵠白烏玄。霧起郊原。龍吟城際。風生檻外。虎嘯亭前。木童撞出幽關。石女擘開金鎖。衝斷三重戈甲。撥散五位槍旗。石鞏．秘魔弓叉放下。德山．臨濟棒喝休施。何須擊鼓般泥。不用輥毬拽石。任你道理俱盡。己鼻全無。點撿將來。直是未在。既若如然。你且道超宗越祖底事作么生。良

【現代漢語翻譯】 現代漢語譯本： 　　師父說：『法身（Dharmakaya，佛的法性之身）沒有固定的相狀，隨著所應化的事物而顯現不同的形態。般若（Prajna，智慧）本身沒有分別知，但能針對因緣而照見實相。』因此才會有虛空中突然響起霹靂，乾旱的土地上爆發出雷鳴，南山升起雲霧，北山降下雨水。你們要如何領會這些呢？ 　　（師父）停頓了片刻，說：『溪澗的水流難道能夠阻擋得住嗎？最終都會匯入大海，化作波濤。』

楚州勝因崇愷禪師 　　姓劉，是廣州人。在蒲澗山出家，受具足戒后開始遊歷四方，參拜佛國禪師。後來出世住持一方。都尉張侯非常尊敬他，奏請朝廷賜予他章服。 　　有僧人問：『菩薩見性（seeing one's nature），就像在白天看見太陽一樣清晰；聲聞（Sravaka，小乘佛教的修行者）見性，就像在夜晚看見月亮一樣。不知道和尚您見性是如何的？』 　　師父說：『一筆勾銷。』 　　僧人說：『不知道是什麼意思？』 　　師父說：『萬里無雲，千峰壁立。』 　　僧人說：『感謝師父指示。』 　　師父說：『錯了。』 　　有僧人問：『師父您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 　　師父說：『雲彩舒捲于北方的宮闕，月亮倒映在南海的海面。』 　　僧人說：『這麼說來，您是佛國禪師的嫡傳弟子了。』 　　師父說：『拋開第五兆。』 　　師父於是說：『祖師的正令，從古至今完全提持。它能包容覆蓋天地，掌握著整個世界。使得天輪向左轉動，地軸向右旋轉，夜晚的月亮流動著光輝，早晨的陽光閃耀著色彩，四面八方都明亮煥發，各個方面都得到充分的擴充套件。沒有絲毫的隱藏，沒有遺漏任何細微的東西。山是青翠的，水是碧綠的，鵠是白色的，烏鴉是黑色的，霧氣從郊野升起，龍在城邊吟叫，風在欄桿外吹拂，老虎在亭子前咆哮。木童撞開了幽深的關隘，石女劈開了金色的鎖鏈。衝斷了三重盔甲，撥散了五位將領的槍旗。石鞏（Shi Gong，禪師名）和秘魔（Mi Mo，禪師名）放下了弓和叉，德山（De Shan，禪師名）和臨濟（Lin Ji，禪師名）停止了棒喝。不需要敲鼓搬泥，也不用滾動圓球或拖拽石頭。任憑你道理說盡，自己的鼻孔卻完全消失。仔細檢查起來，還是沒有到位。既然這樣，你且說說超越宗門、超越祖師的究竟是什麼？』 （師父）停頓了片刻。

【English Translation】 English version: The Master said, 'The Dharmakaya (法身, Buddha's Dharma body) has no fixed form; it manifests according to the objects it responds to. Prajna (般若, wisdom) has no discriminating knowledge, yet it illuminates according to conditions.' That's why there's thunder in the empty sky and lightning in the dry land, clouds rising from the Southern Mountain and rain falling on the Northern Mountain. How will you understand this? After a long pause, (the Master) said, 'How can streams and brooks be stopped? They will eventually flow into the great ocean and become waves.'

Chan Master Chongkai of Shengyin Temple in Chuzhou His surname was Liu, and he was from Guangzhou. He left home at Mount Pujian and, after receiving full ordination, traveled far and wide, visiting Chan Master Foguo. Later, he emerged to preside over a monastery. Military Commissioner Zhang Hou greatly respected him and requested the court to bestow ceremonial robes upon him. A monk asked, 'A Bodhisattva's seeing of nature is like seeing the sun in daylight; a Sravaka's (聲聞, Hearer, a disciple of Buddha) seeing of nature is like seeing the moon at night. I wonder, how does the Master see nature?' The Master said, 'Strike it all out with one stroke.' The monk said, 'I don't understand the meaning.' The Master said, 'Ten thousand miles without a cloud, a thousand peaks standing like walls.' The monk said, 'Thank you, Master, for the instruction.' The Master said, 'Wrong.' A monk asked, 'Whose tune does the Master sing? Whose lineage does your school of Chan inherit?' The Master said, 'Clouds unfold over the northern palace, the moon reflects on the southern sea.' The monk said, 'In that case, you are a direct descendant of Chan Master Foguo.' The Master said, 'Discard the fifth divination.' The Master then said, 'The ancestral decree is entirely upheld from ancient times to the present. It encompasses heaven and earth, firmly grasping the world. It causes the celestial wheel to turn left and the terrestrial axis to rotate right. The night moon flows with light, the morning sun shines with color, all directions are bright and radiant, and all aspects are fully extended. There is no concealment of the slightest thing, no omission of the smallest particle. The mountains are green, the waters are blue, the swans are white, the crows are black, mist rises from the countryside, dragons roar by the city walls, wind blows outside the railing, tigers roar in front of the pavilion. The wooden boy breaks through the secluded pass, the stone woman splits open the golden lock. Break through the triple armor, scatter the spears and flags of the five ranks. Shigon (石鞏, Chan master) and Mimo (秘魔, Chan master) put down their bows and forks, Deshan (德山, Chan master) and Linji (臨濟, Chan master) cease their shouts and blows. There is no need to beat drums or move mud, no need to roll balls or drag stones. Let you exhaust all reason, your own nose is completely gone. Examining it closely, it's still not there. Since this is so, tell me, what is the matter of surpassing the sect and transcending the ancestors?' (The Master) paused for a long time.

---

久。云。大地載不起。乾坤藏亦難。

沂州馬鞍山福聖院仲易禪師

問。如何是驚人一句。師便喝。

僧曰。幾年雖不言。一語便驚人。

師云。道什麼。

問。如何是最初一句。

師云。看腳下。

僧曰。蹈破澄潭月。衝開碧落天。

師云。只恐不恁么。乃云。一塵才起。大地全收。一令當行。群魔失色。一人當御。萬國來賓。一月在天。千江映徹。雖然如是。祇遮一點。諸人還知落處么。良久。云。千山攢翠色。萬古碧巖前。

磁州二祖元符禪寺璇果禪師

問。如何是佛。

師云。天上天下。

僧曰。如何是法。

師云。海藏龍宮。

僧曰。如何是僧。

師云。遊山玩水。

僧曰。三寶已蒙師指示。衲僧相見又若何。

師云。鷂子過西天。

問。諦觀法王法。法王法如是。如何是法王法。

師云。薰風來席上。

僧曰。蟾彩乍開金殿冷。法王升座玉窗寒。

師云。紅日正當軒。

僧曰。斬釘截鐵須是本分鉗錘。

師云。法王法又作么生。

僧曰。猶握金鞭問歸客。夜深誰共禦街行。

師云。不妨伶利。

師乃云。一二三四五。升堂擊法鼓。

蔟蔟齊上來。一一面相睹。秋色滿虛庭。秋風動寰宇。更問祖師禪。雪峰到投子。咄。

廬陵清原山行思禪師第十五世

婺州寶林果昌寶覺禪師法嗣

袁州木平山興化德觀禪師

問。如何是和尚為人處。

師云。月上松添影。

僧曰。學人未曉。

師云。鐘聲和白雲。

問。雲門直下法嗣何人。

師云。圓光沼畔清風起。

僧曰。云黃嫡子也。

師云。飼虎巖前別是春。

天臺護國妙機禪師

問。渴憶洞庭霜后橘。困思天竺雨前茶。橘則不問。如何是茶。

師云。與你一盞。

僧曰。學人今日已知香味。

師云。也是𦘕餅充飢。

上堂云。昨日晴。今日雨。此是觀音示門戶。門戶開。今朝特地上高臺。敢問大眾。且道觀音即今在什麼處。良久云。不須更向寶陀山。

上堂。師乃召大眾。眾舉頭。復云。便恁么去。已是周遮。更若遲疑。白雲萬里。參。

杭州凈慈楚明寶印禪師法嗣

溫州靈巖德宗禪師

問。人天列請。覺樹華開。猊座既登。愿師說法。

師云。一葉金風墜。千巖素月圓。

僧曰。非但人天有賴。湖山泉石光輝。

師云。火雲風捲去。秋色雨飄

【現代漢語翻譯】 現代漢語譯本： 簇簇擁擁地一齊上來，一一面對面地相看。秋天的景色充滿了空曠的庭院，秋風吹動著整個宇宙。再問什麼是祖師禪，就像雪峰禪師去拜訪投子禪師一樣。咄！

廬陵清原山行思禪師的第十五世法嗣。

婺州寶林果昌寶覺禪師的法嗣。

袁州木平山興化德觀禪師

問：什麼是和尚為人處世的方式？

師說：月亮升起，松樹增添了影子。

僧人說：弟子不明白。

師說：鐘聲與白雲相和諧。

問：雲門宗直接的法嗣是哪位？

師說：圓光沼澤邊清風吹起。

僧人說：是雲門宗的嫡系傳人啊。

師說：飼虎巖前別有一番春色。

天臺護國妙機禪師

問：渴望回憶洞庭湖結霜后的橘子，疲倦時想念天竺下雨前的茶。橘子暫且不問，什麼是茶？

師說：給你一盞。

僧人說：弟子今天已經知道了茶的香味。

師說：這也是畫餅充飢。

上堂時說：昨天晴天，今天下雨，這是觀音菩薩在顯示門戶。門戶打開了，今天特意登上高臺。敢問各位，觀音菩薩現在在什麼地方？停頓了很久說：不必再到普陀山去尋找。

上堂：禪師於是召集大眾，大眾抬頭。禪師又說：就這樣過去，已經是多此一舉。如果再遲疑，就像白雲飄向萬里之外。參！

杭州凈慈楚明寶印禪師的法嗣。

溫州靈巖德宗禪師

問：人天大眾排列恭請，覺樹開花，獅子座已經登上，希望禪師說法。

師說：一片金色的樹葉隨風飄落，千巖的素凈月色變得圓滿。

僧人說：不僅人天大眾蒙受恩惠，湖光山色也增添了光輝。

師說：熱烈的雲彩被風捲走，秋天的景色被雨水沖刷得清新。

【English Translation】 English version: Crowded together, they all come up. Face to face, they look at each other. The autumn scenery fills the empty courtyard, and the autumn wind moves the universe. Further, what is the Zen of the Patriarchs, like Xuefeng (Xuefeng Yicun, a famous Zen master) visiting Touzi (Touzi Datong, a Zen master)? 'Doh!'

The fifteenth generation of Qingyuan Xingsi (Qingyuan Xingsi, a Zen master) of Luling.

A Dharma heir of Baolin Guochang Baojue (Baojue, a Zen master) of Wuzhou.

Xinghua Deguan (Deguan, a Zen master) of Muping Mountain, Yuanzhou.

Question: What is the abbot's way of being for others?

The Master said: 'The moon rises, adding shadows to the pine trees.'

The monk said: 'This student does not understand.'

The Master said: 'The sound of the bell harmonizes with the white clouds.'

Question: Who is the direct Dharma heir of Yunmen (Yunmen Wenyan, founder of the Yunmen School of Zen)?

The Master said: 'A clear breeze rises by the Round Light Pond.'

The monk said: 'Indeed, a direct descendant of Yunmen.'

The Master said: 'Before the Tiger-Feeding Cliff, there is a different kind of spring.'

Tiantai Huguo Miaoji (Miaoji, a Zen master)

Question: 'Longing to recall the tangerines after the frost on Dongting Lake, and wearily thinking of the tea before the rains in Tianzhu (ancient name for India). The tangerines are not asked about. What is tea?'

The Master said: 'I'll give you a cup.'

The monk said: 'This student knows the flavor today.'

The Master said: 'It's also like appeasing hunger with a painted cake.'

Ascending the hall, he said: 'Yesterday was sunny, today it rains. This is Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) showing the gateway. The gateway opens, and today I specially ascend the high platform. May I ask everyone, where is Guanyin right now?' After a long pause, he said: 'There's no need to go to Mount Putuo (Mount Putuo, a mountain traditionally held to be the Bodhimanda of Avalokiteśvara) anymore.'

Ascending the hall, the Master then summoned the assembly. The assembly raised their heads. He then said: 'Going on like this is already superfluous. If you hesitate any longer, it's like white clouds ten thousand miles away. Meditate!'

A Dharma heir of Jingci Chuming Baoyin (Baoyin, a Zen master) of Hangzhou.

Dezong (Dezong, a Zen master) of Lingyan Temple, Wenzhou.

Question: 'Humans and gods respectfully request, the Bodhi tree blossoms, the lion throne has been ascended. May the Master expound the Dharma.'

The Master said: 'A golden leaf falls with the wind, and the pure moonlight on a thousand cliffs becomes round.'

The monk said: 'Not only humans and gods are blessed, but the lakes, mountains, springs, and rocks also shine.'

The Master said: 'The fiery clouds are swept away by the wind, and the autumn scenery is washed clean by the rain.'

---

來。

僧曰。蛟龍不是泥中物。須向人間作雨雷。

師云。謝你證明。

建中靖國續燈錄卷第二十五 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二十六　　　［宋磻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

對機門

廬陵清原山行思禪師第九世

郢州大陽山警延明安禪師法嗣

舒州投子山義青禪師

姓王氏。青州人也。師始誕生。父喪母病。無以育養。遂遺之道左䕺莽間。有異人過。聞其聲。乃驚歎曰。此兒他日當得道果。遂收養之。八歲。依本州妙相寺文秀上人出家。比試圓具。首聽百法諸論。次習大經。不俟終軸。洞曉其旨。緇素命講。法侶云臻。

后聞南宗。棄席參問。抵浮山圓鑒禪師法席。鑒知其法器。即許入室。示外道問佛因緣。一日。巖間坐次。因舉前話。忽聞板聲。豁然開悟。歸求印證。鑒印可之。乃曰。吾昔受明安禪師真像並直裰皮履。令求法器。以繼其宗。觀汝所解。無墜前芳。乃示讖偈。題其首曰。代吾續大陽宗風。

偈云。

羊廣山頭草。憑若待價純。異苗翻茂處。深密固靈根。

以海會虛席。堅命主之。出揚大事。次遷投子。復應慈濟禪師

【現代漢語翻譯】 僧人說：『蛟龍不是池塘里的東西，必要在人間興風作雨。』 禪師說：『感謝你為我證明。』

《建中靖國續燈錄》卷第二十六 （宋）磻 撰 東京法雲禪寺住持傳法佛國禪師(臣)惟白 輯

對機門

廬陵清原山行思禪師第九世 郢州大陽山警延明安禪師法嗣

舒州投子山義青禪師

俗姓王，青州人。禪師剛出生時，父親去世，母親生病，無力撫養，於是將他遺棄在路邊的草叢中。有位異人路過，聽到他的哭聲，驚歎道：『這個孩子將來必定能得道。』於是收養了他。八歲時，依本州妙相寺文秀上人出家。通過考試圓滿具足戒。開始學習《百法明門論》等論著，接著學習大乘經典，不用讀完整部，就能徹底明白其中的旨意。僧俗都請他講經，法侶雲集。

後來聽聞南宗禪法，於是放棄講席前去參學。到達浮山圓鑒禪師的座下。圓鑒禪師知道他是法器，就允許他進入禪室。向他開示外道問佛的因緣。一天，在巖石間坐禪時，因為聽到打板的聲音，忽然開悟。回去請求印證，圓鑒禪師認可了他。於是說：『我過去接受明安禪師的真像以及直裰（僧衣）和皮鞋，囑咐我尋找法器，來繼承他的宗風。觀察你的見解，沒有辱沒前人的美名。』於是出示讖語偈頌，在開頭題寫道：『代替我延續大陽宗的風範。』

偈頌說：

『羊廣山頭的草，要等待價值純正。異樣的苗翻茂盛的地方，深密而堅固的是靈根。』

海會寺空缺住持之位，堅決地請他主持。於是出世弘揚佛法，之後遷往投子山，又應慈濟禪師之請。

【English Translation】 A monk said: 'A dragon is not a thing of the pond; it must make rain and thunder in the human world.' The Master said: 'Thank you for proving it for me.'

Continued Records of the Lamp of Jianzhong Jingguo, Volume 26 Compiled by Pan of the Song Dynasty Compiled by Weibai, the Abbot of Fayun Monastery in Tokyo and the Dharma-transmitting Zen Master Foguo (your subject)

The Opportunity Door

The ninth generation of Zen Master Xing Si of Qingyuan Mountain in Luling Dharma successor of Zen Master Jingyan Ming'an of Dayang Mountain in Yingzhou

Zen Master Yiqing of Touzi Mountain in Shuzhou

His surname was Wang, and he was a native of Qingzhou. When the Master was born, his father died and his mother was ill, and they had no means to raise him. So they abandoned him in the bushes on the side of the road. A strange man passed by and heard his cries, and exclaimed in surprise: 'This child will surely attain the Dao in the future.' So he took him in and raised him. At the age of eight, he became a monk under the Venerable Wenxiu of Miaoxiang Temple in his native prefecture. He passed the examination and received the full precepts. First, he studied the 'Hundred Dharmas' and other treatises, and then he studied the Great Sutras. Without having to finish the entire scroll, he thoroughly understood their meaning. Monks and laypeople alike requested him to lecture on the sutras, and Dharma companions gathered like clouds.

Later, hearing of the Southern School of Zen, he abandoned his lecturing seat and went to study. He arrived at the Dharma seat of Zen Master Yuanjian of Fushan. Yuanjian knew that he was a vessel of the Dharma, and immediately allowed him to enter the room. He showed him the cause and condition of the heretics questioning the Buddha. One day, while sitting in meditation among the rocks, he suddenly heard the sound of the board and was enlightened. He returned to seek verification, and Yuanjian approved of him. Then he said: 'In the past, I received the true image of Zen Master Ming'an, as well as the 'zhizhui' (monk's robe) and leather shoes, and was instructed to seek a vessel of the Dharma to continue his lineage. Observing your understanding, you have not disgraced the reputation of your predecessors.' So he showed him the prophetic verse, and wrote at the beginning: 'Replace me in continuing the style of the Dayang School.'

The verse says:

'The grass on the head of Yangguang Mountain must wait for the price to be pure. Where strange seedlings flourish, the deep and firm is the spiritual root.'

The position of abbot of Haihui Monastery was vacant, and he was firmly requested to preside over it. So he entered the world and propagated the Dharma, and later moved to Touzi Mountain, and also responded to the invitation of Zen Master Ciji.

---

塔紅再來之記。

開堂日。問。和尚適來拈香祝　聖。且道當今年多少。

師云。月籠丹桂遠。星拱北辰高。

僧曰。南山直聳齊天壽。東海洪波比福源。

師云。雙鳳朝金闕。丹松古韻高。

僧曰。　聖壽已蒙師指示。治化乾坤事若何。

師云。不如緘口退。卻是報　皇家。

問。多子塔前。預聞記莂。白雲峰下。愿聽雷音。

師曰。紫鳳階前舞。金雞對日啼。

僧曰。若然者。五山高鎮地。百穀遠朝宗。

師云。云外千峰翠。溪聲一樣寒。

僧曰。一片白雲舒世界。普天無處不垂陰。

師云。龍吟碧澗。霧起霜華。

問。昨離舒郡太平。今到白雲海會。如何是不動尊。

師云。白雲來往青山外。嶺上寒松帶月高。

僧曰。恁么則不離此處。遍至他方。

師云。休問山前路。孤猿啼處深。

師乃云。若論此事。豈在高昇法座。下列明賢。問答主賓。以為出世。況千賢塞口。萬聖絕言。古今佛祖分雪無門。三藏五乘指諭不及。然雖如是。不可一向弓折箭盡去也。所以道。千峰鎖色。萬木凝條。古巖月照風生。幽洞云開四面。龍吟枯木。鳳轉青霄。石牛吼斷長空。木馬嘶開金戶。靈苗競發。瑞草爭春。日月

【現代漢語翻譯】 現代漢語譯本 塔紅再來之記。

開堂日。問：和尚剛才拈香祝聖，請問當今皇上年歲幾何？

師云：月亮籠罩著丹桂，顯得遙遠，星星拱衛著北極星，顯得高崇。

僧曰：南山高聳，比得上皇上的齊天之壽，東海洪波，比得上皇上的無邊福源。

師云：雙鳳朝向金鑾殿，丹松古老而韻味高雅。

僧曰：皇上的壽辰已經蒙您指示，那麼治理國家，使乾坤清明這件事又該如何做呢？

師云：不如閉口不言退下，這便是報效皇家。

問：在多子塔前，早已聽聞您的記莂（預言、授記），在白雲峰下，希望能聆聽您的雷音（佛法）。

師曰：紫鳳在臺階前起舞，金雞對著太陽啼鳴。

僧曰：如果這樣，那麼五嶽高山鎮守大地，百川河流遠遠地朝向大海。

師云：云外千峰翠綠，溪流的聲音同樣清寒。

僧曰：一片白雲舒展開來覆蓋世界，普天之下沒有哪個地方不被它庇廕。

師云：龍在碧綠的澗水中吟叫，霧氣升騰，凝結成霜。

問：昨天離開舒郡太平，今天來到白雲海會，什麼是『不動尊』(Acalanātha，佛教中的一位忿怒尊)？

師云：白雲來來往往于青山之外，山嶺上的寒松帶著月亮顯得高聳。

僧曰：這樣說來，就是不離開此處，而遍至其他地方。

師云：不要問山前的路，只有孤猿啼叫的地方才顯得幽深。

師於是說：如果談論這件事，難道在於高昇法座，下列賢明，問答主賓，以此作為出世嗎？何況千賢閉口不言，萬聖斷絕言語，古今佛祖也無法分說，三藏五乘也無法指明。雖然如此，也不可一味地弓折箭盡。所以說，千峰鎖住色彩，萬木凝結枝條，古老的巖石被月光照耀，風聲颯颯，幽深的洞穴雲霧消散，四面洞開。龍在枯木中吟叫，鳳凰在青天上飛舞。石牛吼斷長空，木馬嘶開金戶。靈苗競相生長，瑞草爭相吐綠，日月

【English Translation】 English version Record of Tahong's Reappearance.

On the opening day of the Dharma assembly, a monk asked: 'The Abbot just offered incense to pray for the Emperor. May I ask, how old is His Majesty this year?'

The Master said: 'The moon veils the cassia trees in the distance, the stars surround the high North Star.'

The monk said: 'The Southern Mountain rises straight, matching the Emperor's longevity; the vast waves of the Eastern Sea compare to the source of His Majesty's blessings.'

The Master said: 'Phoenixes face the golden palace, ancient pines possess lofty charm.'

The monk said: 'We have already received the Master's indication of the Emperor's age. How should the world be governed to bring about peace and prosperity?'

The Master said: 'It is better to remain silent and retreat; this is how to repay the Imperial family.'

A monk asked: 'Before the Stupa of Many Sons, we have already heard of your prophecy (vyākaraṇa). Beneath White Cloud Peak, we wish to listen to your thunderous Dharma.'

The Master said: 'Purple phoenixes dance before the steps, golden roosters crow towards the sun.'

The monk said: 'If that is so, then the five great mountains firmly guard the earth, and the hundred valleys flow from afar towards the source.'

The Master said: 'Beyond the clouds, a thousand peaks are verdant; the sound of the stream is equally cold.'

The monk said: 'A single white cloud unfolds across the world; there is nowhere under the heavens that is not shaded by it.'

The Master said: 'Dragons roar in the green ravines; mist rises, congealing into frost.'

A monk asked: 'Yesterday, I left Taiping in Shu Prefecture; today, I have arrived at the White Cloud Dharma Assembly. What is Acalanātha (不動尊)?'

The Master said: 'White clouds come and go beyond the green mountains; the cold pines on the ridge stand tall with the moon.'

The monk said: 'If that is so, then without leaving this place, one can reach other lands.'

The Master said: 'Do not ask about the road ahead; only where the solitary ape cries is there depth.'

The Master then said: 'If we discuss this matter, is it merely about ascending the Dharma seat, having wise men below, and engaging in question-and-answer between host and guest, taking this as liberation? Moreover, a thousand sages are silenced, ten thousand saints have cut off speech; the Buddhas and Patriarchs of ancient and modern times cannot explain it, and the Tripitaka and the Five Vehicles cannot point it out. Even so, one cannot simply break the bow and exhaust the arrows. Therefore, it is said: a thousand peaks lock in color, ten thousand trees congeal their branches; ancient rocks are illuminated by the moon, and wind arises; in secluded caves, clouds disperse, opening in all directions. Dragons roar in withered trees, phoenixes turn in the blue sky. Stone oxen roar, severing the long sky; wooden horses neigh, opening golden gates. Spiritual sprouts compete to grow, auspicious grasses vie for spring; the sun and moon

---

同明。千江共澍。直得如斯。猶是出世邊事。落在今時。諸仁者。如何得不落今時去。良久。云。萬年石逕千云鎖。一帶青煙半夜封。

上堂云。魚遁深淵。必招釣客。玉埋荊谷。何逆求人。所以刖足楚城。煙波渭水。蓋不守平常。致其如是。白雲滿谷。綠水浮煙。瑞鳥驚晨。山光眩目。觸事無私。有何不可。然雖如是。更須無手能遮日。釣魚不犯竿。

上堂。見大眾集定。以拄杖卓一下。良久。云。一陽生也。所以道。古佛路外。千聖不游。今祖流芳。傳衣表信。自曹溪之後。列派分枝承師。各就於一宗轉換。共揚於斯事。此日一陽屆候。萬物含靈。嚴風吹綻于雞巖。玉兔挨開于碧落。龍生鳳子。虎抱麒麟。靈苗帶雪生暉。瑞草和云遍地。然雖如是。且道妙在體前一句作么生道。良久云。一氣才生天地后。萬靈何處謝無私。

上堂云。天垂彩露。地涌祥雲。千江澄萬頃煙波。四塞賀堯風舜化。山連碧漢。木起清風。瓊林花綻于瑤池。御柳鶯啼于玉苑。星分紫閣。辰拱天輪。千邦賀誕聖之辰。萬國祝南山之壽。直得山川擁秀。海岳呈輝。金雞報天外之聲。玉扆受千春之貴。諸仁者。正當恁么時。且道君臣道合一句作么生道。良久。云。道泰君臣清宇宙。時豐齊賀　舜堯年。

上堂云。紅爐𦦨

【現代漢語翻譯】 現代漢語譯本： 同明（指同樣明白）。千江共澍（指眾多河流共同被雨水澆灌）。即使能達到這種程度，仍然只是出世間的事情。如果落在現今這個時代，各位仁者，要如何才能不落入這個時代呢？（停頓良久）說：萬年的石徑被千重雲霧鎖住，一條青色的煙霧在半夜裡籠罩。

上堂說法時說：魚兒躲藏在深淵，必定招來釣魚的人；玉石埋藏在荊山山谷，為何要拒絕尋求它的人呢？所以被砍斷腳的卞和在楚國，以及在渭水隱居的呂尚，都是因為不守平常，才導致了這樣的結果。白雲充滿山谷，綠水漂浮著煙霧，吉祥的鳥兒驚醒清晨，山光令人眼花繚亂。接觸任何事物都無私心，有什麼不可以的呢？然而即使是這樣，更需要有無手也能遮蔽太陽的能力，以及釣魚而不使用魚竿的境界。

上堂說法。看到大眾聚集完畢，用拄杖敲擊了一下。（停頓良久）說：一陽開始萌生。所以說，在古佛的道路之外，千聖都不會遊歷；如今祖師的芳香，通過傳衣來表達信任。自從曹溪（指六祖慧能）之後，各個派別分出枝條，繼承老師，各自專注於一個宗派進行轉換，共同宣揚這件事。今日一陽來臨，萬物都蘊含著靈性。嚴厲的寒風吹開了雞巖的梅花，玉兔推開了碧落的雲彩。龍生下鳳凰，虎抱著麒麟。靈苗帶著雪光而生輝，瑞草和著雲彩遍佈大地。即使是這樣，那麼，在妙處顯現之前的那一句該怎麼說呢？（停頓良久）說：一氣才產生於天地之後，萬靈到哪裡去感謝無私的造化呢？

上堂說法時說：天空垂下彩色的露珠，大地涌出吉祥的雲彩。千條江河澄清萬里煙波，四方邊塞慶賀堯帝舜帝的教化。山連線著碧藍的天空，樹木升起清涼的風。瓊樹林的花朵在瑤池綻放，御花園的柳樹上黃鶯在啼叫。星辰分佈在紫微閣，星辰拱衛著天上的車輪。各個國家慶賀聖上的誕辰，萬國祝願南山一樣的長壽。使得山川充滿秀麗，海岳呈現光輝。金雞報曉于天外，君王在寶座上享受千年的尊貴。各位仁者，正當這個時候，那麼君臣道合的那一句該怎麼說呢？（停頓良久）說：太平盛世君臣清明宇宙，時節豐收共同慶賀堯舜之年。

上堂說法時說：紅爐...

【English Translation】 English version: Same understanding. A thousand rivers share the rain. Even to attain such a state is still a matter of the mundane world. Falling into this present time, how can you, virtuous ones, avoid falling into this present time? (Pause) He said: 'A ten-thousand-year-old stone path is locked by a thousand clouds; a belt of green mist seals it at midnight.'

Ascending the hall, he said: 'Fish hiding in deep pools inevitably attract anglers; jade buried in the Jing Valley, why reject those who seek it? Therefore, Bian He, with his feet cut off in the Chu kingdom, and Lü Shang, who lived in seclusion by the Wei River, both deviated from the ordinary, leading to their respective fates. White clouds fill the valley, green waters float with mist, auspicious birds startle the dawn, and the mountain light dazzles the eyes. Engaging with all things without selfishness, what is impossible? Yet, even so, one must have the ability to shield the sun without hands, and to fish without using a rod.'

Ascending the hall. Seeing the assembly gathered, he struck the ground once with his staff. (Pause) He said: 'One yang arises. Therefore, it is said that outside the path of the ancient Buddhas, a thousand sages do not roam; now the fragrance of the ancestors, through the transmission of the robe, expresses trust. Since Caoxi (referring to the Sixth Patriarch Huineng), various schools have branched out, inheriting from their teachers, each focusing on one sect for transformation, jointly propagating this matter. Today, as one yang arrives, all things contain spirit. The severe wind blows open the plum blossoms on Chicken Cliff, and the jade rabbit pushes open the clouds of Biluo. Dragons give birth to phoenixes, and tigers embrace unicorns. Spiritual seedlings shine with snow, and auspicious grasses cover the ground with clouds. Even so, how should one speak the phrase before the manifestation of the wondrous? (Pause) He said: 'Only after one qi arises after heaven and earth, where do the myriad spirits thank selfless creation?'

Ascending the hall, he said: 'Heaven hangs down colorful dew, and earth wells up auspicious clouds. A thousand rivers clear ten thousand acres of misty waves, and the four borders celebrate the teachings of Emperors Yao and Shun. Mountains connect to the blue sky, and trees rise with cool breezes. Flowers of the jade forest bloom in Yaochi, and orioles sing in the jade garden. Stars are distributed in the Purple Pavilion, and constellations arch around the celestial wheel. A thousand states celebrate the birth of the sage, and ten thousand countries wish for longevity like Mount Nan. Causing mountains and rivers to be filled with beauty, and seas and mountains to present glory. The golden rooster announces the sound from beyond the heavens, and the jade throne receives the honor of a thousand springs. Virtuous ones, at just such a time, how should one speak the phrase of the harmony between ruler and ministers? (Pause) He said: 'In a peaceful and prosperous age, ruler and ministers purify the universe; in a bountiful season, all celebrate the years of Yao and Shun.'

Ascending the hall, he said: 'Red furnace...'

---

里。共守寒冰。水石聲中。寂寥宴坐。霜凝月色。松鎖青煙。雁回半夜過長空。星轉天輪正一色。諸仁者。作么生是一色邊事。良久。云。半夜云橫嶺。天明霜滿溪。

上堂云。宗乘若舉。凡聖絕蹤。樓閣門開。別戶相見。設使捲簾悟道。豈免傍觀。春遇桃花。重增眼病。所以古人道。向上一路。千聖不傳。諸仁者。既是不傳。因甚陜府鐵牛走過新羅國里。乃喝一喝。云。達者須知暗裡驚。

上堂。以拄杖卓一下。良久云。大眾還委悉么。春殘景暮。氣序漸暄。高低花綻于千峰。遠近煙蒙於四野。鶯啼谷響。鶴舞鸞翔。耕人賀　堯舜之豐。漁父樂昇平之道。月生雲際。日照長空。金雞㗸鳳子歸巢。玉兔渡星河起浪。靈苗競發。枯木迎春。白雲綻一帶青山。流水貫千江合派。直得如是。猶是遮邊事。落在今時。諸仁者。作么生是那邊事。良久。云。萬年松徑雪深處。一帶峰巒云更遮。　元豐五年五月初一日夜。索袈裟自覆。援筆留偈云。

兩處住持。無可助道。

珍重諸人。不須尋討。

阇維。獲舍利。鳥獸悲鳴。靈應非一。

西川雲頂山鵬禪師

問。教意與祖意。是同是別。

師云。達磨逢梁武。摩騰遇漢明。

問。如何是疑底人。

師云。畢缽羅巖

【現代漢語翻譯】 現代漢語譯本： 里。共同守護著寒冷的冰雪。在水流和巖石的聲音中，寂寞地靜坐。霜凝結著月光，松樹鎖著青色的煙霧。大雁在半夜飛回，劃過長空。星辰運轉，天輪呈現純一的顏色。各位仁者，如何理解這純一顏色之外的事？（停頓良久）說：半夜裡云橫亙在山嶺，天亮時霜覆蓋了溪流。

上堂說法時說：宗門的宗旨一旦舉起，凡夫和聖人的軌跡都消失了。樓閣的門打開，人們在不同的房間里相見。即使捲起簾子而悟道，也難免被旁觀者評說。春天遇到桃花，反而增添眼疾。所以古人說：向上的一條路，千聖都不傳授。各位仁者，既然是不傳授的，為什麼陜府的鐵牛會走過新羅國呢？（大喝一聲）說：通達的人要知道在暗中驚醒。

上堂說法。用拄杖敲擊一下。停頓良久說：各位大眾還明白嗎？殘春的景色將盡，氣候漸漸溫暖。高高低低的花朵在千峰上綻放，遠近的煙霧籠罩著四野。黃鶯啼叫，山谷迴響，仙鶴飛舞，鸞鳥翱翔。耕田的人祝賀堯舜時代的豐收，打漁的人快樂於太平盛世的道理。月亮從雲彩邊升起，太陽照耀著長空。金雞銜著鳳凰的幼鳥歸巢，玉兔渡過星河掀起波浪。靈苗競相生長，枯木迎接春天。白雲綻放，像一條帶子環繞著青山，流水奔騰，貫穿千江匯合成一股。即使達到了這種境界，也還是這邊的景象。落在現今的時節，各位仁者，如何理解那邊的景象？（停頓良久）說：在萬年松樹的小路上，雪積得很深的地方，有一帶峰巒被雲霧遮蓋得更嚴實。元豐五年五月初一日夜。索要袈裟覆蓋自己，拿起筆留下偈語說：

兩處住持，都無法幫助悟道。

珍重各位，不必尋找探究。

火化后，獲得舍利子。鳥獸悲鳴，靈異的感應不止一件。

西川雲頂山鵬禪師

問：佛教的教義和祖師的教義，是相同還是不同？

禪師說：達磨（Bodhidharma）遇到了梁武帝，摩騰（Kasyapa Matanga）遇到了漢明帝。

問：如何是疑惑不解的人？

禪師說：畢缽羅巖（Pippala Cave）。

【English Translation】 English version: Inside. Together guarding the cold ice. Amidst the sounds of water and stone, solitary meditation. Frost congeals the moonlight. Pine trees lock in the green mist. Wild geese return in the middle of the night, passing through the long sky. The stars turn, the celestial wheel presents a single color. All of you, virtuous ones, how do you understand the matter beyond this single color? (A long pause). Saying: In the middle of the night, clouds stretch across the ridge; at dawn, frost covers the stream.

Ascending the hall to preach, he said: Once the essence of the Zen school is raised, the traces of ordinary beings and sages disappear. The doors of the pavilion open, and people meet in different rooms. Even if one attains enlightenment by raising the curtain, one cannot avoid being judged by onlookers. Encountering peach blossoms in spring only adds to eye ailments. Therefore, the ancients said: On the upward path, the thousand sages do not transmit it. All of you, virtuous ones, since it is not transmitted, why does the iron ox of Shan Prefecture walk across to the land of Silla? (Shouting once). Saying: Those who are enlightened must know to awaken in the dark.

Ascending the hall. Striking the ground once with his staff. After a long pause, he said: Do you all understand? The scenery of late spring is coming to an end, and the climate is gradually warming. Flowers bloom high and low on the thousand peaks, and distant and near mists shroud the four fields. Orioles sing, valleys echo, cranes dance, and phoenixes soar. Farmers congratulate the abundance of the eras of Yao and Shun, and fishermen rejoice in the principles of peaceful times. The moon rises from the edge of the clouds, and the sun shines on the long sky. Golden roosters carry phoenix chicks back to their nests, and jade rabbits cross the Milky Way, stirring up waves. Spiritual seedlings sprout in competition, and withered trees welcome spring. White clouds bloom, like a belt encircling the green mountains, and flowing water rushes, penetrating a thousand rivers, merging into one stream. Even if one reaches this state, it is still the matter on this side. Falling into the present time, all of you, virtuous ones, how do you understand the matter on that side? (A long pause). Saying: On the path of ten thousand-year-old pines, where the snow is deep, a range of peaks is even more obscured by clouds. On the first night of the fifth month of the fifth year of Yuanfeng. Requesting a kasaya (袈裟, monk's robe) to cover himself, he took up a brush and left a verse, saying:

Living in two monasteries, neither can help with enlightenment.

Cherish you all, there is no need to seek and investigate.

After cremation, relics (舍利子, sarira) were obtained. Birds and beasts mourned, and spiritual responses were not just one.

Zen Master Peng of Yunding Mountain in Xichuan

Question: Are the teachings of Buddhism and the teachings of the patriarchs the same or different?

The Master said: Bodhidharma (達磨) met Emperor Wu of Liang, and Kasyapa Matanga (摩騰) met Emperor Ming of Han.

Question: What is a person full of doubt?

The Master said: Pippala Cave (畢缽羅巖).

---

中面面相覷。

僧曰。如何是不疑底人。

師云。如是我聞。須彌粉碎。

廬陵清原山行思禪師第十世

舒州投子山義青禪師法嗣

郢州大陽山楷禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。金鳳夜棲無影樹。峯巖才露海云遮。

問。寂柱峰頭一朵秀。優缽羅花火里開時如何。

師云。言無展事意。人迷語路中。

僧曰。莫便是為人處也無。

師云。文彩未彰全體現。太陽輝后卻迷人。

僧曰。喏。喏。

師云。且禮拜著。

問。胡家曲子。不墮五音。韻出青霄。請師吹唱。

師云。木雞啼夜半。鐵鳳叫天明。

僧曰。恁么則一句曲含千古韻。滿堂雲水盡知音。

師云。無舌童子能斷和。

僧曰。作家宗師。人天眼目。

師云。禁取兩片皮。

問。夜半正明。天曉不露。如何是不露底事。

師云。滿船空載月。漁父宿蘆花。

問。如何是曹洞家風。

師云。繩床風雨爛。方丈草萊侵。

問。如何是直截根源。

師云。足下已生草。舉步落危坡。

問。如何是無縫塔。

師云。白雲籠岳頂。終不露崔嵬。

問。如何是默時說。

【現代漢語翻譯】 現代漢語譯本 眾人面面相覷。

僧人問：『如何是不懷疑的人？』

禪師說：『如是我聞（如是我聞：佛經開頭的常用語，意為「我聽佛陀這樣說」）。須彌山（須彌山：佛教宇宙觀中的中心山）粉碎。』

廬陵清原山行思禪師（廬陵清原山行思禪師：禪宗高僧）第十世

舒州投子山義青禪師（舒州投子山義青禪師：禪宗高僧）法嗣

郢州大陽山楷禪師（郢州大陽山楷禪師：禪宗高僧）

問：『禪師您唱的是哪一家的曲調？宗風傳承自哪一位？』

禪師說：『金鳳夜晚棲息在沒有影子的樹上，山峯巖石才剛顯露就被海上的云遮蓋。』

問：『寂柱峰頂上的一朵奇秀，優缽羅花（優缽羅花：傳說中的稀有花朵，象徵佛的出現）在火焰中開放時，是怎樣的景象？』

禪師說：『言語無法完全表達事情的真相，人們在語言的道路中迷失。』

僧人說：『莫非這就是為人處世的道理嗎？』

禪師說：『文采還未完全顯現，整體已經呈現。太陽光輝照耀后反而讓人迷惑。』

僧人說：『是，是。』

禪師說：『暫且禮拜吧。』

問：『胡人的曲子，不落入五音（五音：中國古代音樂的五個音階）。韻律出自青霄（青霄：天空）。請禪師吹奏吟唱。』

禪師說：『木雞（木雞：比喻訓練有素，不為外物所動的雞）在半夜啼叫，鐵鳳（鐵鳳：比喻堅固不摧的事物）在天亮時鳴叫。』

僧人說：『如此說來，一句曲子包含千古韻味，滿堂的雲水僧都是知音。』

禪師說：『沒有舌頭的童子能夠決斷是非。』

僧人說：『真是宗師，是人天（人天：人和天神）的眼目。』

禪師說：『閉上你的嘴。』

問：『半夜正是光明，天亮反而不顯露。如何是不顯露的真相？』

禪師說：『滿船空載著月亮，漁夫在蘆葦花中過夜。』

問：『什麼是曹洞宗（曹洞宗：禪宗的一個流派）的家風？』

禪師說：『繩床（繩床：用繩子編成的床）在風雨中腐爛，方丈（方丈：寺院住持的住所）被野草侵佔。』

問：『什麼是直接了當的根源？』

禪師說：『腳下已經長出草，舉步就會落入危險的斜坡。』

問：『什麼是無縫塔？』

禪師說：『白雲籠罩著山頂，始終不顯露高峻的山勢。』

問：『什麼是沉默時的說法？』

【English Translation】 English version They looked at each other in dismay.

A monk asked, 'What is a person without doubt?'

The Master said, 'Thus have I heard (Thus have I heard: a common phrase at the beginning of Buddhist scriptures, meaning 'I heard the Buddha say this'). Mount Sumeru (Mount Sumeru: the central mountain in the Buddhist cosmology) is pulverized.'

Tenth generation of Zen Master Xing Si of Qingyuan Mountain in Luling (Zen Master Xing Si of Qingyuan Mountain in Luling: a prominent Zen monk)

Dharma successor of Zen Master Yiqing of Touzi Mountain in Shuzhou (Zen Master Yiqing of Touzi Mountain in Shuzhou: a prominent Zen monk)

Zen Master Kai of Dayang Mountain in Yingzhou (Zen Master Kai of Dayang Mountain in Yingzhou: a prominent Zen monk)

Asked, 'Whose tune does the Master sing? Whose lineage does the Zen tradition inherit?'

The Master said, 'The golden phoenix roosts at night on a shadowless tree; the peaks and rocks have just emerged when they are covered by sea clouds.'

Asked, 'What is it like when a unique and beautiful flower blooms on the peak of Silent Pillar, when an udumbara flower (udumbara flower: a legendary rare flower, symbolizing the appearance of the Buddha) blooms in the fire?'

The Master said, 'Words cannot fully express the truth; people get lost in the path of language.'

The monk said, 'Could this be the way to conduct oneself in the world?'

The Master said, 'The literary brilliance has not yet fully manifested, but the whole is already present. After the sun shines brightly, it confuses people instead.'

The monk said, 'Yes, yes.'

The Master said, 'Then bow down for now.'

Asked, 'A barbarian tune that does not fall into the five tones (five tones: the five notes of the ancient Chinese musical scale), its rhythm comes from the blue sky (blue sky: the sky). Please, Master, play and sing it.'

The Master said, 'The wooden rooster (wooden rooster: a metaphor for a well-trained rooster that is not moved by external things) crows in the middle of the night, the iron phoenix (iron phoenix: a metaphor for something solid and indestructible) cries at dawn.'

The monk said, 'In that case, a single tune contains the rhythm of a thousand ages, and all the monks in the hall are kindred spirits.'

The Master said, 'A tongueless child can judge right and wrong.'

The monk said, 'A true Zen master is the eye of humans and gods (humans and gods: people and deities).'

The Master said, 'Shut your mouth.'

Asked, 'Midnight is bright, but dawn does not reveal it. What is the unrevealed truth?'

The Master said, 'The boat is fully loaded with the moon, and the fisherman spends the night among the reeds.'

Asked, 'What is the family style of the Caodong school (Caodong school: a school of Zen Buddhism)?'

The Master said, 'The rope bed (rope bed: a bed made of ropes) is rotten in the wind and rain, and the abbot's room (abbot's room: the residence of the abbot of a monastery) is overgrown with weeds.'

Asked, 'What is the direct source?'

The Master said, 'Grass has already grown under your feet; taking a step will lead you to a dangerous slope.'

Asked, 'What is a seamless pagoda?'

The Master said, 'White clouds cover the top of the mountain, never revealing its towering height.'

Asked, 'What is speaking in silence?'

---

師云。幻人看月色。

僧曰。如何是說時默。

師云。鐵狗吠石牛。

僧曰。不默不說時如何。

師云。相逢不相識。君東我向西。

問。如何是透法身句。

師云。龍門無宿客。龜鶴自成仙。

問。一色難分明。如何。

師云。易分雪裡粉。難辨墨中煤。

問。如何是大紅爛底人。

師云。通身近不得。

問。如何是兼帶之語。

師云。妙用全施該世界。木人閑步火中來。

問。如何是正位。

師云。言前不布彩。一句是非前。

僧曰。如何是偏位。

師云。萬仞峰前卓五彩。

僧曰。如何是正中偏。

師云。夜半不須開戶牖。暗中誰辨往來源。

僧曰。如何是偏中正。

師云。天曉便藏無影木。依俙兆象霧云遮。

僧曰。如何是兼中到。

師云。他家自有通心在。曲新終不落今時。

問。如何是大闡提底人。

師云。佛祖盡攢眉。

問。如何是無底缽。師云。漏盡無遺香積飯。塵塵剎剎盡無餘。

問。如何是退步就己。

師云。從來不出戶。折屋覓應難。

問。如何是無影樹。

師云。天然無相子。不掛出塵衣。

【現代漢語翻譯】 現代漢語譯本 師父說：就像幻化出來的人觀看月亮的光色。 僧人問：什麼是該說的時候沉默？ 師父說：鐵狗對著石牛叫。 僧人問：不沉默也不說話的時候又是什麼？ 師父說：相逢卻互不相識，你向東走我向西去。 問：什麼是透徹法身（Dharmakaya，佛的法身）的語句？ 師父說：龍門沒有留宿的客人，烏龜和鶴自然修煉成仙。 問：所有顏色混雜在一起難以分辨，這是什麼意思？ 師父說：容易分辨雪中的白粉，難以辨認墨中的黑煤。 問：什麼是徹底大紅爛底的人（指非常坦誠、直率的人）？ 師父說：渾身上下讓人無法靠近。 問：什麼是兼帶的言語（指同時包含多種含義的言語）？ 師父說：奇妙的作用完全施展開來覆蓋整個世界，木頭人悠閒地在火焰中行走。 問：什麼是正位（指事物最根本、最真實的狀態）？ 師父說：在言語之前不加任何修飾，一句話就超越了是非對錯。 僧人問：什麼是偏位（指事物不平衡、不穩定的狀態）？ 師父說：在萬仞高峰前展示五彩繽紛的顏色。 僧人問：什麼是正中偏（指在根本真實中顯現出的不平衡）？ 師父說：半夜不需要打開門窗，在黑暗中誰能辨別往來的源頭？ 僧人問：什麼是偏中正（指在不平衡中迴歸根本真實）？ 師父說：天亮了就藏起沒有影子的樹木，依稀顯現的景象被霧氣雲彩遮蓋。 僧人問：什麼是兼中到（指同時達到平衡與真實）？ 師父說：他家自有心意相通的人，即使改變也終究不會落入當今的俗套。 問：什麼是大闡提（Icchantika，斷善根者）之人？ 師父說：佛和祖師都皺起了眉頭。 問：什麼是無底缽（指無法填滿的慾望或需求）？ 師父說：漏盡了沒有剩餘的香積飯（指佛寺中的齋飯），每個微塵和剎土都空無一物。 問：什麼是退步就己（指反省自身）？ 師父說：從來沒有出過家門，想要在屋裡尋找（真理）很難找到。 問：什麼是無影樹（指沒有實體、不可捉摸的事物）？ 師父說：天然產生沒有形相的種子，不穿沾染塵世的衣服。

【English Translation】 English version The Master said: 'An illusory person watching the moonlight.' The monk asked: 'What is it to be silent when one should speak?' The Master said: 'An iron dog barks at a stone ox.' The monk asked: 'What is it to be neither silent nor speaking?' The Master said: 'Meeting without recognition, you go east, I go west.' Asked: 'What is a phrase that penetrates the Dharmakaya (法身, Buddha's body of law)?' The Master said: 'Dragon Gate has no overnight guests; turtles and cranes naturally become immortals.' Asked: 'When all colors are mixed, it's hard to distinguish them. What is this?' The Master said: 'Easy to distinguish white powder in snow, hard to discern black coal in ink.' Asked: 'What is a person with a thoroughly red and rotten bottom (referring to someone who is very frank and straightforward)?' The Master said: 'One cannot get close to their entire being.' Asked: 'What are words that encompass multiple meanings?' The Master said: 'Wonderful functions are fully displayed, covering the entire world; a wooden man leisurely walks through fire.' Asked: 'What is the correct position?' The Master said: 'Before words, do not display colors; a single phrase is before right and wrong.' The monk asked: 'What is the biased position?' The Master said: 'Displaying five colors in front of a ten-thousand-foot peak.' The monk asked: 'What is bias within the correct?' The Master said: 'In the middle of the night, there's no need to open doors and windows; in the darkness, who can discern the source of comings and goings?' The monk asked: 'What is correct within the biased?' The Master said: 'At dawn, hide the shadowless tree; faint signs are obscured by mist and clouds.' The monk asked: 'What is arriving in the combined?' The Master said: 'Their family has their own telepathy; even if changed, it will never fall into the current fashion.' Asked: 'What is a person who is a great Icchantika (闡提, one who has severed their roots of goodness)?' The Master said: 'Buddhas and Patriarchs all frown.' Asked: 'What is a bottomless bowl (referring to insatiable desires or needs)?' The Master said: 'The fragrant rice (香積飯, food offered in a Buddhist monastery) is completely exhausted, leaving nothing behind; every dust mote and Buddha-land is empty.' Asked: 'What is stepping back to oneself?' The Master said: 'Never having left the house, it's hard to find (truth) by searching inside the house.' Asked: 'What is a shadowless tree?' The Master said: 'Naturally born without form, it does not wear clothes that are stained by the world.'

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問。黑白未分時如何。

師云。夜半不須敲玉戶。

問。如何是道。

師云。勿角泥牛奔夜欄。

問。如何是古鏡。

師云。醜婦從來恥見明。

上堂云。晝入祇陀之苑。皓月當天。夜登靈鷲之山。太陽溢目。烏鴉似雪。孤雁成群。鐵狗吠而凌霄。牛泥牛斗而入海。正當恁么時。十方共聚。彼我何分。古佛場中。祖師門下。大家出一隻手。接待往來知識。諸仁者。且道成得個什麼事。良久。云。剩栽無影木。留與後人看。

上堂云。諸禪德。直饒你肚裡蹈破腳。亦且向遮里休去好。古殿風清。迴廊人靜。青青庭柏。善說真如。隱隱石魚。能談法要。燈籠側耳。露拄點頭。若也於斯薦得。慶快平生。若也未明。山僧不免說破。還會么。口似鼻孔。

上堂云。月白風清。水遙山遠。樓臺聳翠。殿閣生涼。大地山河。森羅萬象。盡與諸人說了也。切莫自生退屈。更去問佛問祖。說道說禪。卻恐埋沒諸人去。還相委悉么。良久。云。已落第二月也。

上堂云。臘月三十日已前即不問。臘月三十日事作么生。諸仁者。到遮里。佛也為你不得。法也為你不得。祖師也為你不得。天下老和尚也為你不得。山僧也為你不得。閻羅老子也為你不得。直須盡卻今時去。若也

【現代漢語翻譯】 現代漢語譯本 問：在黑白未分明的時候，是什麼樣的？ 師父說：半夜時分，不必敲打精美的玉門。 問：什麼是道？ 師父說：不要讓沒有角的泥牛在夜裡衝撞欄桿。 問：什麼是古鏡？ 師父說：醜陋的婦人向來羞於見到光明。 師父上堂說法：白天進入祇陀園（Jetavana，佛陀常住的精舍），明亮的月亮高掛天空。夜晚登上靈鷲山（Grdhrakuta，佛陀說法之地），太陽的光芒充滿眼簾。烏鴉像雪一樣白，孤雁結成群。鐵狗狂吠著直衝雲霄，泥牛互相爭鬥著進入大海。正在這個時候，十方世界的人們聚集在一起，彼此之間還有什麼分別呢？在古佛的道場中，祖師的門下，大家伸出一隻手，接待來來往往的求道者。各位仁者，你們說這能成就什麼樣的事呢？（停頓良久）師父說：不如多種些沒有影子的樹木，留給後人觀看。 師父上堂說法：各位禪師，即使你們在肚子里翻江倒海，也最好在這裡休息一下。古老的殿堂清風習習，迴廊里寂靜無人。青翠的庭院柏樹，善於宣說真如（Tathata，事物的真實本性）。隱約的石魚，能夠談論佛法的要義。燈籠側著耳朵，露柱點著頭。如果能在這裡領悟，那真是平生最快樂的事。如果還不明白，老衲我不免要說破了。你們會嗎？嘴巴像鼻孔一樣（意指顯而易見）。 師父上堂說法：月亮皎潔，清風徐來，水流遙遠，山巒綿延。樓臺高聳，一片翠綠，殿閣清涼，令人舒爽。大地山河，森羅萬象，都已經為各位說過了。千萬不要自己產生退縮之心，再去問佛問祖，說道說禪，恐怕反而埋沒了各位。你們明白了嗎？（停頓良久）師父說：已經是第二個月亮了（意指多此一舉）。 師父上堂說法：臘月三十日以前的事情就不問了，臘月三十日的事情該怎麼辦呢？各位仁者，到了這裡，佛也幫不了你，法也幫不了你，祖師也幫不了你，天下的老和尚也幫不了你，老衲我也幫不了你，閻羅老子也幫不了你。必須完全放下現在的一切。如果也

【English Translation】 English version Question: What is it like when black and white are not yet distinguished? The Master said: In the middle of the night, there is no need to knock on the jade door. Question: What is the Tao (Dao, the Way)? The Master said: Do not let the hornless mud-ox run into the night fence. Question: What is the ancient mirror? The Master said: An ugly woman has always been ashamed to see the light. The Master ascended the hall and said: Entering the Jetavana (Grdhrakuta, Buddha's dwelling) garden in the daytime, the bright moon hangs in the sky. Climbing the Grdhrakuta (Grdhrakuta, Buddha's teaching place) mountain at night, the sunlight fills the eyes. Crows are as white as snow, and solitary geese form flocks. The iron dog barks and soars into the sky, and the mud oxen fight each other and enter the sea. At this very moment, people from the ten directions gather together, so what distinction is there between self and others? In the ancient Buddha's field, under the ancestral master's gate, everyone extends a hand to receive the visiting seekers of knowledge. Virtuous ones, what do you say this will accomplish? (After a long pause) The Master said: It is better to plant more shadowless trees and leave them for future generations to see. The Master ascended the hall and said: All you Chan (Zen) practitioners, even if your stomachs are churning, it is better to rest here. The ancient hall is filled with a clear breeze, and the corridors are quiet. The verdant courtyard cypress trees are good at expounding the Suchness (Tathata, the true nature of things). The faint stone fish can discuss the essentials of the Dharma (Buddhist teachings). The lantern cocks its ear, and the dew pillar nods its head. If you can realize it here, it will be the happiest thing in your life. If you are still unclear, this old monk cannot avoid breaking it open for you. Do you understand? The mouth is like the nostril (meaning it is obvious). The Master ascended the hall and said: The moon is bright, the wind is clear, the water flows far away, and the mountains stretch endlessly. The towers are towering and verdant, and the halls are cool and refreshing. The great earth, mountains, rivers, and all phenomena have already been spoken to you all. Do not generate any feelings of retreat, and do not go asking the Buddhas and patriarchs, speaking of Tao and Chan, for fear of burying you all. Do you understand? (After a long pause) The Master said: It is already the second moon (meaning it is redundant). The Master ascended the hall and said: I will not ask about the things before the thirtieth day of the twelfth month, but what should be done on the thirtieth day of the twelfth month? Virtuous ones, when you get here, the Buddha cannot help you, the Dharma cannot help you, the patriarchs cannot help you, the old monks of the world cannot help you, this old monk cannot help you, and Yama (the King of Hell) cannot help you. You must completely let go of everything in the present moment. If you also

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盡卻今時。佛也不奈他何。法也不奈他何。祖師也不奈他何。天下老和尚也不奈他何。山僧也不奈他何。閻羅老師也不奈他何。諸人且道如何是盡卻今時底道理。還會么。明年更有新條在。惱亂春風卒未休。

西京少林恩禪師

問。九鼎澄波即不問。為祥為瑞事如何。

師云。古今不墜。

僧曰。遮個且拈放一邊。向上還有事也無。

師云。太無厭生。

僧曰。作家宗師。

師云。也不消得。

問。達磨九年不敢正眼觀瞻。未審和尚出世如何舉唱。

師云。遮邊是僧。那邊是俗。

問。天不寒不暖。日不長不短。和尚出世。當爲何事。

師云。知時別宣。

僧曰。若不上來伸此問。焉能得見法王機。

師云。龍頭蛇尾。

僧曰。恁么則木人夜半穿靴去。石女天明戴帽歸。

師云。真師子兒。

問。久飄客路。罕遇知音。今日上來。請師一接。

師云。有眼無耳朵。六月火邊坐。

僧曰。頂門不具金剛眼。幾逐流鶯過短墻。

師云。白雲千里萬里。

問。一箭一群即不問。一箭一個事如何。

師云。中也。

僧曰。還端的也無。

師云。同聲相應。同氣相求。

【現代漢語翻譯】 現代漢語譯本 將當下的一切都拋卻。佛也奈何不了它，法也奈何不了它，祖師也奈何不了它，天下的老和尚也奈何不了它，我（山僧）也奈何不了它，閻羅王也奈何不了它。各位，請問如何是拋卻當下的道理？會嗎？明年又有新的枝條生長，惱亂春風終究不會停止。

西京少林恩禪師

問：『九鼎澄波（天下太平的象徵）暫且不問，為祥為瑞的事情又如何呢？』 師云：『自古至今都不會衰落。』 僧曰：『這個且放到一邊，向上還有更高深的事情嗎？』 師云：『太不知滿足了。』 僧曰：『真是內行宗師。』 師云：『也不需要這樣說。』 問：『達磨（Bodhidharma）九年面壁，不敢正眼觀看。不知和尚您出世后如何開示？』 師云：『這邊是僧，那邊是俗。』 問：『天氣不冷不熱，白天不長不短，和尚出世，應當做什麼事？』 師云：『看準時機，分別宣說。』 僧曰：『如果不是上來提出這個問題，怎麼能見到法王的玄機？』 師云：『虎頭蛇尾。』 僧曰：『這樣說來，就是木頭人半夜穿靴子走，石女天亮戴帽子回家。』 師云：『真是獅子兒。』 問：『長久漂泊在外，很少遇到知音。今天上來，請師父接引。』 師云：『有眼無耳，六月在火邊坐。』 僧曰：『頂門沒有金剛眼，幾乎都追逐著黃鶯飛過矮墻。』 師云：『白雲千里萬里。』 問：『一箭射一群（比喻普遍的教化）暫且不問，一箭射一個（比喻針對個人的教化）的事情又如何呢？』 師云：『中（zhòng，射中）也。』 僧曰：『真的射中了嗎？』 師云：『同聲相應，同氣相求。』

【English Translation】 English version Completely relinquish the present moment. The Buddha can do nothing about it. The Dharma can do nothing about it. The Patriarchs can do nothing about it. All the old monks in the world can do nothing about it. This humble monk can do nothing about it. Even King Yama (the lord of death) can do nothing about it. Now, tell me, what is the principle of completely relinquishing the present moment? Do you understand? Next year, new branches will grow again, and the disturbing spring breeze will never cease.

Zen Master En of Shaolin Temple in Xijing

Question: 'The Nine Cauldrons (Jiuding) calming the waves (a symbol of peace) I won't ask about for now. How about matters of auspiciousness and good omens?' The Master said: 'They will not decline from ancient times to the present.' The monk said: 'Let's put that aside for now. Is there anything higher beyond that?' The Master said: 'Too insatiable.' The monk said: 'A true master of our school.' The Master said: 'There's no need to say that.' Question: 'Bodhidharma (Damo) faced the wall for nine years, not daring to look directly. I wonder, how does the Master teach upon entering the world?' The Master said: 'This side is monks, that side is laypeople.' Question: 'The weather is neither cold nor warm, the days are neither long nor short. What should the Master do upon entering the world?' The Master said: 'Know the time and proclaim separately.' The monk said: 'If I hadn't come up to ask this question, how could I have seen the Dharma King's (Dharmaraja's) secret?' The Master said: 'A dragon's head and a snake's tail.' The monk said: 'In that case, a wooden man puts on boots in the middle of the night, and a stone woman puts on a hat at dawn to go home.' The Master said: 'Truly a lion's child.' Question: 'Having drifted on the road for a long time, I rarely meet a kindred spirit. Today I come up, please receive me, Master.' The Master said: 'Having eyes but no ears, sitting by the fire in June.' The monk said: 'The crown of my head lacks the Vajra (diamond) eye, and I almost chased after the orioles over the low wall.' The Master said: 'White clouds for thousands and thousands of miles.' Question: 'Shooting a flock with one arrow (a metaphor for universal teaching) I won't ask about for now. How about shooting one with one arrow (a metaphor for teaching tailored to the individual)?' The Master said: 'Hit.' The monk said: 'Is it really a hit?' The Master said: 'Similar sounds respond to each other, similar qi (energy) seeks each other.'

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僧曰。恁么則石鞏猶在。

師云。非但一個兩個。

僧曰。好事不如無。

師云。穿卻了也。

問。三玄三要即不問。五位君臣事若何。

師云。非公境界。

僧曰。恁么則石人拊掌。木女呵呵。

師云。杓卜聽虛聲。熟睡饒啖語。

僧曰。若不上來伸此問。焉能得見少林機。

師云。放過即不可。隨後便打。

問。祖師西來。九年面壁。最初一句。請師舉唱。

師云。面黑眼睛白。

僧曰。三十年後專為流通。

師云。山僧未有語在。

上堂。良久。云。若向遮里說即心即佛。大似頭上安頭。若說非心非佛。何異迷頭認影。賞個名。安個是。立個非。向甚麼處見達磨祖師。然雖如此。放一線道。別有商量。諸仁者。是復誰是。非復誰非。是非杳絕。分明萬機。還會么。前是官不容針。后是私通車馬。於斯明得。晝見日。夜見星。於斯不明。有寒暑兮促君壽。有鬼神兮蠹君福。

上堂云。如斯話會。誰是知音。直饒向一句下千眼頓開。端的有幾個是迷逢達磨。諸人要識達磨祖師么。乃舉手作捏勢云。達磨祖師鼻孔在少林手裡。若放開去也。從教此土西天說黃道黑。欺胡謾漢。若不放過。不消一捏。有人要與祖師作主

【現代漢語翻譯】 現代漢語譯本： 僧人問：『既然這樣，那麼石鞏（Shigong，人名）的禪風仍然存在。』 師父說：『不僅僅是一個兩個。』 僧人說：『好事不如沒有。』 師父說：『已經被你看穿了。』 僧人問：『三玄三要（Sanxuan Sanyao，禪宗術語）暫且不問，五位君臣（Wuweijunchen，禪宗術語）的事情怎麼樣？』 師父說：『不是你能理解的境界。』 僧人說：『既然這樣，那麼石人（Shiren，石像）拍手，木女（Munu，木偶）呵呵笑。』 師父說：『用占卜來聽取虛幻的聲音，熟睡的人說夢話。』 僧人說：『如果不是上來提出這個問題，怎麼能見到少林（Shaolin，地名）的禪機？』 師父說：『放過你是不可以的，隨後就要打。』 僧人問：『祖師（Zushi，指達摩）西來，九年面壁，最初的一句話，請師父舉唱。』 師父說：『面黑眼睛白。』 僧人說：『三十年後專門為此流通。』 師父說：『山僧我還沒有話說。』 師父上堂說法，沉默良久，說：『如果在這裡說即心即佛（Jixinjifo，禪宗術語），就好像頭上安頭。如果說非心非佛（Feixinjifo，禪宗術語），又和迷失方向認錯影子有什麼區別？讚賞一個名，安立一個「是」，設立一個「非」，從什麼地方能見到達磨祖師（Damo Zushi，菩提達摩）？雖然如此，放一線生機，另外還有商量的餘地。各位仁者，什麼是「是」，什麼又是「非」？是非完全斷絕，一切事理都清清楚楚。明白了嗎？前面是官府不容針，後面是私通車馬。如果能明白這個道理，白天能見到太陽，夜晚能見到星星。如果不能明白這個道理，寒暑交替會縮短你的壽命，鬼神會侵蝕你的福報。』 師父上堂說法，說：『像這樣的對話，誰是知音？即使在一句話下千眼頓開，到底有幾個是迷途中遇到達磨（Damo，菩提達摩）？各位想要認識達磨祖師（Damo Zushi，菩提達摩）嗎？』於是舉起手作捏的姿勢說：『達磨祖師（Damo Zushi，菩提達摩）的鼻孔在少林（Shaolin，地名）手裡。如果放開他，就任憑此土西天說黃道黑，欺騙胡人，謾罵漢人。如果不放過他，不消一捏。有人要與祖師（Zushi，指達摩）作主嗎？』

【English Translation】 English version: A monk asked: 'If that's the case, then Shigong's (石鞏, a person's name) Zen style still exists.' The Master said: 'It's not just one or two.' The monk said: 'Good things are better left undone.' The Master said: 'You've already seen through it.' The monk asked: 'The Three Mysteries and Three Essentials (三玄三要, Sanxuan Sanyao, Zen terms) I won't ask about for now, what about the Five Ranks of Sovereign and Minister (五位君臣, Wuweijunchen, Zen terms)?' The Master said: 'It's not a realm you can understand.' The monk said: 'If that's the case, then the Stone Man (石人, Shiren, stone statue) claps his hands, and the Wooden Woman (木女, Munu, wooden puppet) giggles.' The Master said: 'Using divination to listen to illusory sounds, a sleeping person speaks in their dreams.' The monk said: 'If I hadn't come up here to ask this question, how could I have seen Shaolin's (少林, Shaolin, a place name) Zen opportunity?' The Master said: 'It's not permissible to let you go, I'll hit you right after.' The monk asked: 'The Patriarch (祖師, Zushi, referring to Bodhidharma) came from the West, facing the wall for nine years, the very first sentence, please Master recite it.' The Master said: 'Black face and white eyes.' The monk said: 'After thirty years, it will be specially circulated.' The Master said: 'This mountain monk has nothing to say yet.' The Master ascended the hall to preach, remaining silent for a long time, and said: 'If you say here that 'mind is Buddha' (即心即佛, Jixinjifo, Zen term), it's like putting a head on top of a head. If you say 'mind is not Buddha' (非心非佛, Feixinjifo, Zen term), what difference is there from losing your way and mistaking a shadow? Praising a name, establishing a 'yes', setting up a 'no', where can you see Bodhidharma (達磨祖師, Damo Zushi, Bodhidharma)? Although it's like this, leave a thread of life, there's still room for discussion. All of you, virtuous ones, who is 'yes', and who is 'no'? When 'yes' and 'no' are completely cut off, all affairs are clearly understood. Do you understand? Before, the government wouldn't allow a needle; after, private traffic allows carriages and horses. If you understand this principle, you'll see the sun in the day and the stars at night. If you don't understand this principle, the changing seasons will shorten your lifespan, and ghosts and spirits will erode your blessings.' The Master ascended the hall to preach, saying: 'In such a conversation, who is a kindred spirit? Even if a thousand eyes open in an instant upon hearing a single sentence, how many are truly encountering Bodhidharma (達磨, Damo, Bodhidharma) in their confusion? Do you all want to recognize Bodhidharma (達磨祖師, Damo Zushi, Bodhidharma)?' Thereupon, he raised his hand and made a pinching gesture, saying: 'Bodhidharma's (達磨祖師, Damo Zushi, Bodhidharma) nostrils are in Shaolin's (少林, Shaolin, a place name) hands. If I let him go, then let this land and the Western Heaven say black is white, deceive the barbarians, and scold the Han people. If I don't let him go, it won't take a pinch. Does anyone want to take charge for the Patriarch (祖師, Zushi, referring to Bodhidharma)?'

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。便請出來與少林相見。還有么。良久云。果然。果然。

上堂。拈超拄杖云。昔日德山．臨濟信手拈來。便能坐斷十方。壁立千仞。直得冰河𦦨起。枯木花芳。諸人若也善能橫擔豎夯。遍問諸方。茍或不然。少林倒此令去也。擊禪床一下。

上堂。橫按拄杖云。便與么休去。已落二三。更若忉忉。終成異見。既到遮里。又不可弓折箭盡去也。且衲僧家遠則能照。近則能明。乃拈起拄杖云。穿卻德山鼻孔。換了臨濟眼睛。掀翻大海。撥轉虛空。且道三千里外誰是知音。於是明得。大似杲日照天。茍或未明。不免云騰致雨。卓一下。

上堂。良久。云。直下明得。更不用如何若何。便請休去歇去。其或未然。三十年後忽然于糞掃堆上斬新拾得舊時物。方知少林今日已為諸人打破𦘕瓶。還信得及么。人人鼻孔頭。豈是無訊息。

上堂云。十方共聚。同此安居。既在少林。還委少林家風也未。若委悉得去。石城山下。今古同風。若未相委。但見云生碧嶂。焉知月落寒潭。君不見古人道。行路難。行路難。時上眉毛若自看。

滁州龍蟠山壽聖寺廣禪師

問。師唱誰家曲。宗風嗣阿誰。

師云。陽廣山頭雲靄靄。月華庵畔柏青青。

僧曰。恁么則投子嫡子。大陽兒孫也。

【現代漢語翻譯】 便請出來與少林相見。還有么。良久云。果然。果然。

上堂。拈超拄杖云。'昔日德山（Deshan），臨濟（Linji）信手拈來。便能坐斷十方。壁立千仞。直得冰河𦦨起。枯木花芳。諸人若也善能橫擔豎夯。遍問諸方。茍或不然。少林倒此令去也。'擊禪床一下。

上堂。橫按拄杖云。'便與么休去。已落二三。更若忉忉。終成異見。既到遮里。又不可弓折箭盡去也。且衲僧家遠則能照。近則能明。'乃拈起拄杖云。'穿卻德山（Deshan）鼻孔。換了臨濟（Linji）眼睛。掀翻大海。撥轉虛空。且道三千里外誰是知音。於是明得。大似杲日照天。茍或未明。不免云騰致雨。'卓一下。

上堂。良久。云。'直下明得。更不用如何若何。便請休去歇去。其或未然。三十年後忽然于糞掃堆上斬新拾得舊時物。方知少林今日已為諸人打破𦘕瓶。還信得及么。人人鼻孔頭。豈是無訊息。'

上堂云。'十方共聚。同此安居。既在少林。還委少林家風也未。若委悉得去。石城山下。今古同風。若未相委。但見云生碧嶂。焉知月落寒潭。君不見古人道。行路難。行路難。時上眉毛若自看。'

滁州龍蟠山壽聖寺廣禪師

問。'師唱誰家曲。宗風嗣阿誰。'

師云。'陽廣山頭雲靄靄。月華庵畔柏青青。'

僧曰。'恁么則投子（Touzi）嫡子。大陽（Dayang）兒孫也。'

【English Translation】 Then invite him out to meet Shaolin. Is there anything else? After a long pause, he said, 'Indeed. Indeed.'

Entering the hall, he raised his staff and said, 'In the past, Deshan and Linji casually picked it up and were able to cut off the ten directions and stand like a wall of a thousand仞(ren, a unit of length)。 It was enough to make the frozen river surge and the withered trees bloom. If you are good at carrying it horizontally and pounding it vertically, ask everywhere. If not, Shaolin will overturn this order.' He struck the Zen platform once.

Entering the hall, he held his staff horizontally and said, 'If you stop here, you have already fallen into duality. If you keep chattering, you will end up with different views. Since you have come here, you cannot exhaust your bow and arrows. Monks should be able to illuminate from afar and understand clearly up close.' Then he raised his staff and said, 'Piercing Deshan's nostrils and changing Linji's eyes, overturning the sea and turning the void. Tell me, who is the confidant three thousand miles away? If you understand this, it is like the bright sun shining in the sky. If you do not understand, clouds will inevitably gather to bring rain.' He struck once.

Entering the hall, after a long silence, he said, 'If you understand directly, there is no need for 'how' or 'what'. Please rest and stop. If not, thirty years later, you may suddenly find something old and new on a pile of garbage. Then you will know that Shaolin has broken the 𦘕(po) bottle for you today. Do you believe it? Everyone has a nose; how can there be no news?'

Entering the hall, he said, 'The ten directions gather together, dwelling peacefully here. Since you are in Shaolin, have you understood the Shaolin family style? If you understand it thoroughly, under Stone City Mountain, the customs are the same from ancient times to the present. If you do not understand each other, you will only see clouds rising from the green peaks; how can you know the moon falling into the cold pool? Don't you see the ancients saying, 'The road is difficult, the road is difficult. When it comes to the eyebrows, look at yourself.'

Guang, the Zen Master of Shousheng Temple on Dragon蟠(pan) Mountain in Chuzhou

Asked, 'Whose song does the master sing? Whose lineage does the sect style inherit?'

The master said, 'Clouds linger over Yangguang Mountain, and green cypresses stand beside Yuehua Hermitage.'

The monk said, 'In that case, you are the direct descendant of Touzi and the descendants of Dayang.'

---

師云。未跨鐵牛。棒如雨點。

僧曰。今日已知端的。

師云。一任敲磚打瓦。

廬陵清原山行思禪師第十一世

郢州大陽山楷禪師法嗣

西京龍門乾元寺南禪師

問。蓮華未出水時如何。

師云。覷不見。

僧曰。出水后如何。

師云。清香遍界。

僧曰。真善知識。

師云。何必如此。

云居山道齊禪師法嗣

蘇州翠峰山洪禪師

問。如何是翠峰境。

師云。祇聞鶯鳥語。不見報春來。

問。如何是祖師西來意。

師云。堪嗟立雪僧。

明州金鵝山虛白禪師

問。如何是直截一路。

師云。鳥道羊腸。

問。如何是一體師子。

師云。駝驢豬狗。

僧曰。恁么則四生六道去也。

師云。啞。

洪州上藍普禪師

相國夏公靖問。百骸俱潰散。那個是長老主人公。

師云。前月二十日離蘄陽口。

杭州承天義海禪師

問。法同法性。入諸法故。此理如何。

師云。汝還見香爐么。

僧曰。還有不入者無。

師云。賺殺人。

問。如何是正法眼。

師云。覷破一切。

廬山萬杉院太

【現代漢語翻譯】 現代漢語譯本 師[禪師]說：『尚未跨上鐵牛[比喻尚未開悟]，棒打如雨點般密集。』 僧人說：『今日已經完全明白了。』 師[禪師]說：『任憑你敲磚打瓦[比喻各種修行方式]。』 廬陵清原山行思禪師第十一世 郢州大陽山楷禪師法嗣 西京龍門乾元寺南禪師 問：『蓮花未出水時是什麼樣子？』 師[禪師]說：『看不見。』 僧人說：『出水后是什麼樣子？』 師[禪師]說：『清香遍滿整個世界。』 僧人說：『真是善知識[指引正道的人]。』 師[禪師]說：『何必如此[不必執著于表面的讚美]。』 云居山道齊禪師法嗣 蘇州翠峰山洪禪師 問：『什麼是翠峰山的境界？』 師[禪師]說：『只聽見黃鶯的叫聲，不見報春的使者到來。』 問：『什麼是祖師西來意[達摩祖師從西方來到中國的真正目的]？』 師[禪師]說：『可嘆那立雪僧[指慧可斷臂求法的故事]。』 明州金鵝山虛白禪師 問：『什麼是直截了當的一條路？』 師[禪師]說：『鳥道羊腸[比喻道路的艱險]。』 問：『什麼是一體師子[比喻佛性]？』 師[禪師]說：『駝、驢、豬、狗[比喻眾生皆有佛性]。』 僧人說：『這樣說來，豈不是落入四生六道[佛教輪迴的六個道]之中？』 師[禪師]說：『啞[無話可說，表示不可言說]。』 洪州上藍普禪師 相國夏公靖問：『百骸[身體]都潰散了，哪個是長老的主人公[真正的自我]？』 師[禪師]說：『前月二十日離開蘄陽口。』 杭州承天義海禪師 問：『法[佛法]與法性[萬物本性]相同，進入一切法[世間萬物]之中，這個道理是怎樣的？』 師[禪師]說：『你還看見香爐嗎？』 僧人說：『還有不進入其中的嗎？』 師[禪師]說：『騙死人[指執著于表象]。』 問：『什麼是正法眼[能看清事物本質的智慧]？』 師[禪師]說：『看破一切。』 廬山萬杉院太

【English Translation】 English version The Master said, 'Before straddling the iron ox [metaphor for not yet enlightened], the blows of the staff fall like rain.' The monk said, 'Today I already know the truth completely.' The Master said, 'Let them knock bricks and strike tiles [metaphor for various practice methods].' The eleventh generation of Qingyuan Xingsi Zen Master of Luling The Dharma successor of Kai Zen Master of Dayang Mountain in Yingzhou Nan Zen Master of Qianyuan Temple in Longmen, Xijing Asked, 'What is it like when the lotus flower has not yet emerged from the water?' The Master said, 'Cannot be seen.' The monk said, 'What is it like after it emerges from the water?' The Master said, 'A pure fragrance pervades the entire world.' The monk said, 'Truly a good advisor [someone who guides to the right path].' The Master said, 'Why must it be so [no need to be attached to superficial praise].' The Dharma successor of Daoqi Zen Master of Yunju Mountain Hong Zen Master of Cuifeng Mountain in Suzhou Asked, 'What is the realm of Cuifeng Mountain?' The Master said, 'Only hear the song of the oriole, but do not see the arrival of spring.' Asked, 'What is the meaning of the Patriarch's coming from the West [the true purpose of Bodhidharma coming to China from the West]?' The Master said, 'Lamentable is the monk standing in the snow [referring to the story of Huike cutting off his arm to seek Dharma].' Xubai Zen Master of Jin'e Mountain in Mingzhou Asked, 'What is the direct path?' The Master said, 'Bird path and sheep intestines [metaphor for the difficulty of the path].' Asked, 'What is the one-body lion [metaphor for Buddha-nature]?' The Master said, 'Camels, donkeys, pigs, and dogs [metaphor for all beings possessing Buddha-nature].' The monk said, 'In that case, wouldn't one fall into the four births and six realms [the six realms of Buddhist reincarnation]?' The Master said, 'Dumb [speechless, indicating unspeakable].' Pu Zen Master of Shanglan in Hongzhou The State Minister Xia Gongjing asked, 'When all the bones [body] are scattered, who is the master of the Elder [the true self]?' The Master said, 'Left Qiyangkou on the twentieth day of the previous month.' Yihai Zen Master of Chengtian in Hangzhou Asked, 'The Dharma [Buddha's teachings] is the same as Dharma-nature [the nature of all things], entering into all dharmas [all things in the world], what is this principle?' The Master said, 'Do you still see the incense burner?' The monk said, 'Is there anything that does not enter into it?' The Master said, 'Deceiving people to death [referring to attachment to appearances].' Asked, 'What is the Eye of the True Dharma [the wisdom to see the essence of things clearly]?' The Master said, 'See through everything.' Tai of Wanshan Monastery in Lushan

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超廣知禪師

問。如何是和尚家風。

師云。山家只如此。

問。如何是西來的的意。

師云。大眾總聞。

問。寂默為宗時如何。

師云。謾語。

問。如何是徑截一路。

師云。迂迴多少。

問。如何是最先一句。

師云。此問在後。

問。世尊拈華。意旨如何。

師云。你還薦得么。

僧曰。學人不會。

師云。多少分明。

問。世尊三昧。迦葉不知。如何是世尊三昧。

師云。何處得遮訊息。

問。瑞雲滿庭。從何而降。

師云。莫泄真機。

問。如何是無價寶。

師云。甚處得來。

問。如何是祖師西來意。

師云。盡言只履歸西去。

問。古人卷席。意旨如何。

師云。何不禮拜歸堂。

問。如何是文殊門。

師云。千聖皆從此入。

僧曰。入后如何。

師云。想你不識。僧禮拜。

師云。酌然。

師乃云。世尊良久。迦葉起來白槌。馬師才升座。百丈便出來卷席。可謂摩竭陀令已行。不可更教山僧重下注腳。然雖如此。久參高士莫訝周遮。後學上座也須著些精彩。更若繁詞恐不及。珍重。

南康

【現代漢語翻譯】 現代漢語譯本 超廣知禪師

問：什麼是和尚的家風？

師父說：山裡的家風就是這樣。

問：什麼是達摩祖師西來的真意？

師父說：大家都聽到了。

問：以寂默為宗旨時如何？

師父說：胡說八道。

問：什麼是直接了當的道路？

師父說：繞了多少彎路？

問：什麼是最初的一句話？

師父說：這個問題在後面。

問：世尊（釋迦牟尼佛）拈花（拿起一朵花），意旨如何？

師父說：你還能領會得到嗎？

僧人說：學人不會。

師父說：多麼明白啊。

問：世尊（釋迦牟尼佛）的三昧（禪定），迦葉（釋迦牟尼十大弟子之一，以頭陀第一著稱）不知。什麼是世尊的三昧？

師父說：從哪裡得到這個訊息的？

問：祥瑞的雲彩佈滿庭院，從哪裡降下來的？

師父說：不要泄露真正的玄機。

問：什麼是無價之寶？

師父說：從哪裡得來的？

問：什麼是祖師（達摩祖師）西來的真意？

師父說：全部說出來就是達摩只穿著一隻鞋子回西方去了。

問：古人卷席（收起坐席），意旨如何？

師父說：為什麼不禮拜然後回禪堂？

問：什麼是文殊（文殊菩薩，代表智慧）之門？

師父說：所有的聖人都從此門進入。

僧人說：進入之後如何？

師父說：我想你不認識。僧人禮拜。

師父說：確實如此。

師父於是說：世尊（釋迦牟尼佛）沉默良久，迦葉（釋迦牟尼十大弟子之一，以頭陀第一著稱）站起來敲木槌。馬祖（馬祖道一禪師）才剛升座，百丈（百丈懷海禪師）便出來卷席（收起坐席）。可以說是摩竭陀國（古印度摩揭陀國）的法令已經通行了，不能再教山僧我多加解釋。雖然如此，長久參禪的高士不要驚訝我說話啰嗦，後來的學僧也需要展現一些精彩之處。再說多了恐怕來不及了，珍重。

南康

【English Translation】 English version Zen Master Chao Guangzhi

Question: What is the family style of the abbot?

The Master said: The mountain family is just like this.

Question: What is the true meaning of Bodhidharma's coming from the West?

The Master said: Everyone has heard it.

Question: What about when silence is the principle?

The Master said: Nonsense.

Question: What is the direct path?

The Master said: How many detours have you taken?

Question: What is the very first sentence?

The Master said: This question comes later.

Question: What is the meaning of the World-Honored One (Shakyamuni Buddha) holding up a flower?

The Master said: Can you understand it?

The monk said: This student does not understand.

The Master said: How clear it is.

Question: The World-Honored One's (Shakyamuni Buddha) Samadhi (meditative state), Kashyapa (one of the ten great disciples of Shakyamuni, known for his ascetic practices) does not know. What is the World-Honored One's Samadhi?

The Master said: Where did you get this news?

Question: Auspicious clouds fill the courtyard, from where do they descend?

The Master said: Do not reveal the true secret.

Question: What is the priceless treasure?

The Master said: Where did it come from?

Question: What is the meaning of the Patriarch's (Bodhidharma) coming from the West?

The Master said: To say it all, Bodhidharma returned to the West wearing only one shoe.

Question: What is the meaning of the ancients rolling up the mat?

The Master said: Why not bow and return to the hall?

Question: What is the gate of Manjusri (Manjusri Bodhisattva, representing wisdom)?

The Master said: All the sages enter through this gate.

The monk said: What happens after entering?

The Master said: I think you do not recognize it. The monk bows.

The Master said: Indeed.

The Master then said: The World-Honored One (Shakyamuni Buddha) remained silent for a long time, and Kashyapa (one of the ten great disciples of Shakyamuni, known for his ascetic practices) stood up and struck the gavel. As soon as Mazu (Zen Master Mazu Daoyi) ascended the seat, Baizhang (Zen Master Baizhang Huaihai) came out and rolled up the mat. It can be said that the laws of Magadha (ancient Magadha kingdom in India) have already been implemented, and I, the mountain monk, cannot add any more explanations. Even so, long-time practitioners should not be surprised that I am verbose, and later students also need to show some brilliance. Saying more may be too late, take care.

Nankang

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軍羅漢行林祖印禪師法嗣

福州古田靈峰道誠禪師

問。祖祖相傳傳祖印。師今得法嗣何人。

師云。那個古人恁么道。

僧曰。祇如道吾有正法眼藏付囑迦葉。又作么生。

師云。不妨具眼。

僧曰。千聖不傳方是的。一言合道未為真。

師云。早是不合也。

真州長蘆贊禪師

問。拈槌舉拂即不問。如何是喝散白雲底意氣。

師云。吃棒。

僧曰。爭奈人天大眾何。

師云。罪不重科。

問。如何是佛法大意。

師云。老僧奉　　聖旨開堂。

僧曰。恁么則天人群生類。皆承此恩力。

師云。知恩方解報恩。

問。一棒打破虛空時如何。

師云。費力。

僧曰。恁么則百雜碎。

師云。莫費力。

問。終日驅驅。如何得入。

師云。祗為終日驅驅。

師乃云。起動大眾。若於佛法中。也無可得伸剖。諸人儘是久參先德。達佛知見。不可更教遮里談禪說道。實為舉足動步。不離道場。乃至林間宴坐經行。無非佛事。良久云。參。

袁州崇勝道珍禪師

問。如何是佛。

師云。更向什麼處覓。

僧曰。莫祇遮是。

師云。勿交涉。

【現代漢語翻譯】 現代漢語譯本 軍羅漢行林祖印禪師法嗣

福州古田靈峰道誠禪師

問：祖祖相傳傳祖印（Patriarchal Seal），師父您現在得法于哪位禪師？

師父說：哪個古人這麼說？

僧人說：比如道吾禪師將正法眼藏（Right Dharma Eye Treasury）付囑給迦葉（Kasyapa），又該怎麼理解？

師父說：不妨有眼力。

僧人說：千聖不傳才是的，一言合道還未為真。

師父說：早就不合了。

真州長蘆贊禪師

問：拈槌舉拂（raising the mallet and whisk）暫且不問，如何是喝散白雲的意氣？

師父說：吃棒。

僧人說：奈何人天大眾呢？

師父說：罪不重科。

問：如何是佛法大意？

師父說：老僧奉聖旨開堂。

僧人說：如此說來，天人群生類，都承受此恩力。

師父說：知恩方解報恩。

問：一棒打破虛空時如何？

師父說：費力。

僧人說：如此說來，百雜碎。

師父說：莫費力。

問：終日驅驅，如何得入？

師父說：只為終日驅驅。

師父於是說：驚動各位。如果於佛法中，也無可得伸剖。諸位都是久參先德，通達佛的知見。不可再教在這裡談禪說道。實際上舉足動步，不離道場。乃至林間宴坐經行，無非佛事。良久說：參。

袁州崇勝道珍禪師

問：如何是佛？

師父說：更向什麼地方覓？

僧人說：莫非就是這個？

師父說：勿交涉。

【English Translation】 English version Disciple of Chan Master Zuyin Xinglin of Junluohan

Chan Master Daocheng of Lingfeng, Gutian, Fuzhou

Question: The Patriarchal Seal (Patriarchal Seal) is transmitted from patriarch to patriarch. From whom did the Master receive the Dharma?

The Master said: Which ancient person said that?

Monk: For example, Daowu entrusted the Right Dharma Eye Treasury (Right Dharma Eye Treasury) to Kasyapa (Kasyapa). How should this be understood?

The Master said: It doesn't hurt to have good eyes.

Monk: It is true that the thousand sages do not transmit it; a single word in accordance with the Way is not yet true.

The Master said: It has long been discordant.

Chan Master Zan of Changlu, Zhenzhou

Question: I will not ask about raising the mallet and whisk (raising the mallet and whisk). What is the spirit of scattering white clouds?

The Master said: Receive the stick.

Monk: What about the multitude of humans and gods?

The Master said: The crime is not severely punished.

Question: What is the great meaning of the Buddha Dharma?

The Master said: This old monk has received the imperial decree to open the hall.

Monk: In that case, all beings in the heavens and among humans receive this grace.

The Master said: Only by knowing grace can one repay grace.

Question: What happens when a single blow shatters the void?

The Master said: It's a waste of effort.

Monk: In that case, it's all shattered.

The Master said: Don't waste effort.

Question: All day long, driven by affairs, how can one enter?

The Master said: Precisely because of being driven by affairs all day long.

The Master then said: I have disturbed everyone. If there is nothing to be explained in the Buddha Dharma, then all of you have long studied with virtuous predecessors and understand the Buddha's knowledge and vision. It is no longer necessary to teach Chan and speak of the Way here. In reality, every step taken is inseparable from the Bodhimanda. Even sitting in meditation and walking in the forest are nothing but Buddha's work. After a long while, he said: Participate.

Chan Master Daozhen of Chongshun, Yuanzhou

Question: What is Buddha?

The Master said: Where else are you looking?

Monk: Could it be this?

The Master said: Not related.

---

綿州富樂山智靜禪師

問。如何是佛法大意。

師云。六耳不同謀。

僧曰。意旨如何。

師云。逢人但恁么舉。

越州天衣山昭愛禪師

問。如何是佛。

師云。牛兒不識虎。

問。如何是和尚家風。

師云。臂長衫袖短。

僧曰。忽遇客來。如何。

師云。離中虛。坎中滿。

袁州仰山太平興國寺擇和禪師

問。如何是祖師西來意。

師云。君子不發遊言。

問。如來藏中以何為佛事。

師云。香風吹萎花。

僧曰。皆因今日也。

師云。更雨新好者。

問。如何是佛。

師云。真書梵字。

師示眾云。法本不生。今則無滅。無滅無生。眼中金屑。古佛家風。青天明月。

廬州棲賢澄諟禪師法嗣

湖州西余山寧化體榮禪師

問。如何是祖師西來意。

師云。神光曾斷臂。

僧曰。來審還當得也無。

師云。粉骨碎身未足酬。

上堂云。一人把火。自燼其身。一人把冰。橫死於路。進前。觸途成滯。退後。噎填胸。不進不退。直得上天無路。入地無門。而今不奈何也。良久。云。待得雪消去。自然春到來。

南嶽

【現代漢語翻譯】 現代漢語譯本 綿州富樂山智靜禪師 問：如何是佛法大意？ 師云：六隻耳朵不能一起商量。 僧曰：意旨是什麼？ 師云：遇到人就這麼說。 越州天衣山昭愛禪師 問：如何是佛？ 師云：牛不認識老虎。 問：如何是和尚的家風？ 師云：胳膊長了，衫袖短了。 僧曰：忽然有客人來，怎麼辦？ 師云：離卦中間是空的，坎卦中間是滿的。 袁州仰山太平興國寺擇和禪師 問：如何是祖師西來意？ 師云：君子不說虛假的話。 問：在如來藏中用什麼來做佛事？ 師云：香風吹落凋謝的花。 僧曰：都是因為今天啊。 師云：再下雨就會有更新更好的花。 問：如何是佛？ 師云：用真書寫的梵文字。 師開示大眾說：法本來不生，現在也就沒有滅。沒有滅沒有生，眼中看到的是金屑。古佛的家風，就像青天上的明月。 廬州棲賢澄諟禪師的法嗣 湖州西余山寧化體榮禪師 問：如何是祖師西來意？ 師云：神光（Bodhidharma's disciple Huike）曾經斷臂。 僧曰：來審問還能得到嗎？ 師云：粉身碎骨也難以報答。 上堂開示說：一個人拿著火，自己燒盡了身體。一個人拿著冰，橫死在路上。前進，處處都是阻礙。後退，胸中充滿鬱悶。不進不退，簡直是上天無路，入地無門。現在也沒有辦法了。停頓了很久，說：等到雪融化了，自然春天就到來了。 南嶽

【English Translation】 English version Chan Master Zhijing of Fule Mountain in Mianzhou Question: What is the great meaning of the Buddha-dharma? Master said: Six ears cannot conspire together. Monk said: What is the meaning of this? Master said: Just raise it like this when you meet someone. Chan Master Zhao'ai of Tianyi Mountain in Yuezhou Question: What is Buddha? Master said: The ox does not recognize the tiger. Question: What is the family style of the abbot? Master said: The arms are long, and the sleeves are short. Monk said: What if a guest suddenly arrives? Master said: The middle of the Li (trigram) is empty, and the middle of the Kan (trigram) is full. Chan Master Zehe of Taiping Xingguo Temple on Yangshan Mountain in Yuanzhou Question: What is the meaning of the Patriarch's coming from the West? Master said: A gentleman does not utter frivolous words. Question: What is done as Buddha-work within the Tathagatagarbha (Buddha-nature)? Master said: The fragrant wind blows away the withered flowers. Monk said: It's all because of today. Master said: If it rains again, there will be new and better ones. Question: What is Buddha? Master said: Sanskrit characters written in true script. The Master instructed the assembly, saying: The Dharma is fundamentally unborn, so now there is no extinction. No extinction, no birth, gold dust in the eyes. The family style of the ancient Buddhas is like the bright moon in the blue sky. Successor of Chan Master Chengshi of Qixian in Luzhou Chan Master Tirong of Ninhua on Xiyu Mountain in Huzhou Question: What is the meaning of the Patriarch's coming from the West? Master said: Shenguang (Bodhidharma's disciple Huike) once cut off his arm. Monk said: Can I still attain it by coming to inquire? Master said: Crushing bones and pulverizing the body is not enough to repay. Ascending the hall, he said: One person holds fire, burning their own body to ashes. One person holds ice, dying a violent death on the road. Advance, and every path becomes obstructed. Retreat, and the chest is filled with depression. Neither advancing nor retreating, it's truly a case of no way to ascend to heaven and no door to enter the earth. Now there is nothing to be done. After a long pause, he said: Wait until the snow melts away, and naturally spring will arrive. Nanyue

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福嚴省賢惠照禪師

問。如何是福嚴境。

師云。𦘕也𦘕不及。

僧曰。如何是境中人。

師云。且子細。

問。師唱誰家曲。宗風嗣阿誰。

師云。不因汝問。我也不說。

僧曰。恁么則寶覺分枝去也。

師云。莫亂道。

袁州仰山智齊禪師

師參諟禪師。諟問。汝是甚處人。

對曰。安州人。

諟曰。汝為什麼卻不安。

對曰。今日轉見病源。

諟曰。且莫強惺惺。

師遂禮拜。有頌云。

有口不能言。無舌能解語。

惺惺猶是夢。何處有佛祖。

廬陵清原山行思禪師第十二世

杭州靈隱文勝禪師法嗣

杭州靈隱山蘊聦惠照禪師

問。如何是和尚家風。

師云。索喚即有。

僧曰。未審有個什麼。

師云。天臺楖𣗖。

問。古路重修時如何。

師云。平高就下。

杭州南院清禪師

問。西祖傳來。請師通訊。

師云。汝道傳什麼來。

僧曰。恁么則不通訊去也。

師云。不妨伶利。

江寧府保寧宗禪師

問。如何是佛。

師云。更問什麼。

僧曰。莫只遮便是也無。

師云

【現代漢語翻譯】 現代漢語譯本 福嚴省賢惠照禪師

問：如何是福嚴的境界？

師父說：描繪也描繪不出來。

僧人問：如何是境界中的人？

師父說：且仔細。

問：師父唱的是誰家的曲調？宗風傳承自哪位祖師？

師父說：不因為你問，我也不說。

僧人說：這麼說來，是寶覺禪師的分支了。

師父說：不要胡說。

袁州仰山智齊禪師

智齊禪師參訪諟（shì）禪師。諟禪師問：你是哪裡人？

回答說：安州人。

諟禪師說：你為什麼卻不安穩？

回答說：今日更加看清了病源。

諟禪師說：且不要逞強裝作清醒。

智齊禪師於是禮拜。並作頌說：

有口不能言，無舌能解語。

惺惺猶是夢，何處有佛祖？

廬陵清原山行思禪師第十二世

杭州靈隱文勝禪師法嗣

杭州靈隱山蘊聦（yùn cōng）惠照禪師

問：如何是和尚的家風？

師父說：索要呼喚就有了。

僧人問：不知道有什麼？

師父說：天臺山的楖𣗖（zhā lì）。

問：古路重新修繕時如何？

師父說：削高填低。

杭州南院清禪師

問：西祖（指達摩）傳來的，請師父傳遞資訊。

師父說：你說傳了什麼來？

僧人說：這麼說來，是不傳遞資訊了。

師父說：不妨伶俐。

江寧府保寧宗禪師

問：如何是佛？

師父說：還問什麼？

僧人問：莫非只是這個便是嗎？

師父說：

【English Translation】 English version Zen Master Hui Zhao of Fuyan Shengxian

Question: What is the realm of Fuyan?

The Master said: 'It cannot be depicted even if one tries.'

A monk asked: 'What is a person within that realm?'

The Master said: 'Be careful and examine closely.'

Question: Whose tune does the Master sing? Whose lineage does the Dharma tradition inherit?

The Master said: 'If you didn't ask, I wouldn't say.'

The monk said: 'In that case, it's a branch of Baojue (name of a Zen master).'

The Master said: 'Don't speak carelessly.'

Zen Master Zhiqi of Yangshan in Yuanzhou

The Master visited Zen Master Shi (name of a Zen master). Shi asked: 'Where are you from?'

He replied: 'From Anzhou.'

Shi said: 'Why are you not at peace then?'

He replied: 'Today, I see the source of the illness even more clearly.'

Shi said: 'Don't try to be overly clever.'

The Master then bowed. There is a verse that says:

'Having a mouth but unable to speak, having no tongue but able to understand language.'

'Being clever is still a dream, where can one find Buddhas and Patriarchs?'

Twelfth Generation of Zen Master Xing Si of Qingyuan Mountain in Luling

Dharma Successor of Zen Master Wensheng of Lingyin in Hangzhou

Zen Master Hui Zhao of Yun Cong Mountain, Lingyin Temple, Hangzhou

Question: What is the family style of the Abbot?

The Master said: 'If you ask for it, it's there.'

The monk asked: 'I don't know what it is?'

The Master said: 'A staff from Tiantai Mountain.'

Question: What about when the ancient road is being repaired?

The Master said: 'Leveling the high and filling the low.'

Zen Master Qing of Nanyuan Temple, Hangzhou

Question: The West Ancestor (Bodhidharma) transmitted, please Master, transmit the message.

The Master said: 'What do you say was transmitted?'

The monk said: 'In that case, the message is not transmitted.'

The Master said: 'It doesn't hurt to be clever.'

Zen Master Zong of Baoning Temple, Jiangning Prefecture

Question: What is Buddha?

The Master said: 'What else are you asking?'

The monk asked: 'Is it just this?'

The Master said:

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。且莫虛頭。

江寧府清涼舉內慈化禪師

問。一法本無。萬法何有。未審和尚說個什麼。

師云。汝說得分明。

僧曰。恁么則一切不存去也。

師云。也不信汝。

越州新昌石佛有邦禪師

問。祖祖相傳傳祖印。師今得法嗣何人。

師云。布發掩泥人盡委。

僧曰。恁么則靈隱一枝。南明獨秀也。

師云。杓卜聽虛聲。

杭州龍華悟乘禪師法嗣

溫州雁蕩山靈巖惠瑞宣密禪師

問。優缽華拆人皆委。祖令親行事若何。

師云。識法者懼。

僧曰。施行有據去也。

師云。人小膽大。

明州瑞巖山義海禪師法嗣

明州大梅文慧禪師

問。祖祖相傳傳祖印。師今得法嗣何人。

師云。少人定當得。

僧曰。報本嫡子也。

師云。適來向汝道什麼。

問。如何是大梅境。

師云。看。

僧曰。如何是境中人。

師云。喫茶去。

明州翠巖嗣元禪師

問。如何是祖師西來意。

師云。見錢賣買不曾賒。

僧曰。向上更有事也無。

師云。好不信人直。

明州大梅保福居照禪師法嗣

婺州智者嗣如禪師

【現代漢語翻譯】 現代漢語譯本： 且莫虛張聲勢。

江寧府清涼寺慈化禪師

問：一法本無，萬法何有？不知和尚您說的是什麼？

師云：你說得明白。

僧曰：如此說來，一切都不存在了？

師云：我也不相信你。

越州新昌石佛寺有邦禪師

問：祖祖相傳，傳的是祖印，師父您如今得法於何人？

師云：用頭髮掩蓋泥人，人人都知道。

僧曰：如此說來，靈隱寺的一枝，南明寺獨自秀出啊。

師云：用貝殼占卜，聽到的都是虛假的聲音。

杭州龍華寺悟乘禪師法嗣

溫州雁蕩山靈巖寺惠瑞宣密禪師

問：優缽曇花開放，人人都知道，祖師的法令和親自行事又如何呢？

師云：認識佛法的人會畏懼。

僧曰：施行起來有憑據了。

師云：人小膽大。

明州瑞巖寺義海禪師法嗣

明州大梅寺文慧禪師

問：祖祖相傳，傳的是祖印，師父您如今得法於何人？

師云：很少有人能真正領會。

僧曰：這是報本的嫡子啊。

師云：剛才我對你說了什麼？

問：如何是大梅寺的境界？

師云：看！

僧曰：如何是境界中的人？

師云：喫茶去。

明州翠巖寺嗣元禪師

問：如何是祖師西來意？（Bodhidharma's intention in coming from the West）

師云：現錢交易，從不賒欠。

僧曰：向上還有更深一層的道理嗎？

師云：真是不相信人啊。

明州大梅寺保福居照禪師法嗣

婺州智者寺嗣如禪師 English version: Don't make empty boasts.

Cihua (Compassionate Transformation) Zen Master of Qingliang (Clear and Cool) Monastery in Jiangning Prefecture

Question: If the one dharma (truth/law) is fundamentally nonexistent, how can the myriad dharmas (all things/phenomena) exist? I don't know what you, venerable monk, are talking about.

Master: You speak clearly.

Monk: In that case, everything ceases to exist?

Master: I don't believe you either.

Youbang (Possessing the Nation) Zen Master of Stone Buddha Monastery in Xinchang, Yuezhou

Question: Ancestors have transmitted the ancestral seal from generation to generation. From whom did the Master receive the Dharma?

Master: Covering a clay figure with hair, everyone knows.

Monk: In that case, it's a branch of Lingyin (Soul's Retreat) Monastery, and Naming (Southern Brightness) Monastery stands out alone.

Master: Divining with shells, one only hears empty sounds.

Successor of Wucheng (Enlightened Vehicle) Zen Master of Longhua (Dragon Flower) Monastery in Hangzhou

Huirui Xuanmi (Wise Auspicious Proclamation of Secret) Zen Master of Lingyan (Soul's Cliff) Mountain in Yandang, Wenzhou

Question: The blooming of the Udumbara flower is known to all. How about the ancestral decree and personal conduct?

Master: Those who recognize the Dharma are fearful.

Monk: Implementation has a basis.

Master: Small person, big courage.

Successor of Yihai (Righteous Ocean) Zen Master of Ruiyan (Auspicious Cliff) Mountain in Mingzhou

Wenhui (Literary Wisdom) Zen Master of Damei (Big Plum) Monastery in Mingzhou

Question: Ancestors have transmitted the ancestral seal from generation to generation. From whom did the Master receive the Dharma?

Master: Few people can truly understand.

Monk: This is a true descendant repaying his origin.

Master: What did I just say to you?

Question: What is the state of Damei (Big Plum) Monastery?

Master: Look!

Monk: What is the person in that state?

Master: Go have some tea.

Siyuan (Succession Origin) Zen Master of Cuiyan (Emerald Cliff) Monastery in Mingzhou

Question: What is the meaning of Bodhidharma's coming from the West? (Bodhidharma's intention in coming from the West)

Master: Cash transactions, never on credit.

Monk: Is there anything beyond that?

Master: You really don't trust people.

Successor of Juzhao (Dwelling Illumination) Zen Master of Baofu (Protecting Blessing) Monastery in Damei (Big Plum) Monastery, Mingzhou

Siru (Succession Like) Zen Master of Zhizhe (Wise One) Monastery in Wuzhou

【English Translation】 English version: Don't make empty boasts. Cihua (Compassionate Transformation) Zen Master of Qingliang (Clear and Cool) Monastery in Jiangning Prefecture Question: If the one dharma (truth/law) is fundamentally nonexistent, how can the myriad dharmas (all things/phenomena) exist? I don't know what you, venerable monk, are talking about. Master: You speak clearly. Monk: In that case, everything ceases to exist? Master: I don't believe you either. Youbang (Possessing the Nation) Zen Master of Stone Buddha Monastery in Xinchang, Yuezhou Question: Ancestors have transmitted the ancestral seal from generation to generation. From whom did the Master receive the Dharma? Master: Covering a clay figure with hair, everyone knows. Monk: In that case, it's a branch of Lingyin (Soul's Retreat) Monastery, and Naming (Southern Brightness) Monastery stands out alone. Master: Divining with shells, one only hears empty sounds. Successor of Wucheng (Enlightened Vehicle) Zen Master of Longhua (Dragon Flower) Monastery in Hangzhou Huirui Xuanmi (Wise Auspicious Proclamation of Secret) Zen Master of Lingyan (Soul's Cliff) Mountain in Yandang, Wenzhou Question: The blooming of the Udumbara flower is known to all. How about the ancestral decree and personal conduct? Master: Those who recognize the Dharma are fearful. Monk: Implementation has a basis. Master: Small person, big courage. Successor of Yihai (Righteous Ocean) Zen Master of Ruiyan (Auspicious Cliff) Mountain in Mingzhou Wenhui (Literary Wisdom) Zen Master of Damei (Big Plum) Monastery in Mingzhou Question: Ancestors have transmitted the ancestral seal from generation to generation. From whom did the Master receive the Dharma? Master: Few people can truly understand. Monk: This is a true descendant repaying his origin. Master: What did I just say to you? Question: What is the state of Damei (Big Plum) Monastery? Master: Look! Monk: What is the person in that state? Master: Go have some tea. Siyuan (Succession Origin) Zen Master of Cuiyan (Emerald Cliff) Monastery in Mingzhou Question: What is the meaning of Bodhidharma's coming from the West? (Bodhidharma's intention in coming from the West) Master: Cash transactions, never on credit. Monk: Is there anything beyond that? Master: You really don't trust people. Successor of Juzhao (Dwelling Illumination) Zen Master of Baofu (Protecting Blessing) Monastery in Damei (Big Plum) Monastery, Mingzhou Siru (Succession Like) Zen Master of Zhizhe (Wise One) Monastery in Wuzhou

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問。如何是佛。

師云。量才補職。

僧曰。補職后如何。

師云。天臺杖子。

問。如何是真實之體。

師云。今日好寒。

僧曰。意旨如何。

師云。千山萬山雪。

洪州章口昭達禪師法嗣

蘇州萬壽守堅法印禪師

問。如何是道。

師云。誰不履踐。

僧曰。如何是道中人。

師云。來千去萬。

廬陵清原山行思禪師第十三世

婺州智者山嗣如禪師法嗣

婺州浦江華藏虛外禪師

問。知師久蘊囊中寶。今日臨筵欲借看。

師云。剔起眉毛。

僧曰。見后如何。

師云。多少分明。

辭世云。少年石女握金環。獨角犀牛入華山。波旬撫掌呵呵笑。碧眼胡兒渡鐵關。言畢。趺坐而逝。

婺州凈土可嵩禪師

辭世頌云。

靈木無根。北斗有柄。

大海波瀾。是余壽命。

八尺丈六。誰凡誰聖。

若問去處。春行秋令。

珍重諸賢。形端表正。

言畢。趺坐而逝。

婺州承天澄月禪師

問。如何是道。

師云。殘陽戀幽草。

問。如何是佛法大意。

師云。今年柴米貴。辭世頌云。

【現代漢語翻譯】 現代漢語譯本 　　問：什麼是佛？ 　　師父說：根據才能安排職務。 　　僧人問：安排職務之後如何？ 　　師父說：天臺（Tiantai，地名）的棍子。 　　問：什麼是真實的本體？ 　　師父說：今天真冷。 　　僧人問：意旨是什麼？ 　　師父說：千山萬山都是雪。 　　洪州章口昭達禪師（Hongzhou Zhangkou Zhaoda Chanshi，人名）的法嗣 　　蘇州萬壽守堅法印禪師（Suzhou Wanshou Shoujian Fayin Chanshi，人名） 　　問：什麼是道？ 　　師父說：誰不踐行？ 　　僧人問：什麼是道中人？ 　　師父說：來千去萬。 　　廬陵清原山行思禪師（Luling Qingyuan Mountain Xingsi Chanshi，人名）第十三世 　　婺州智者山嗣如禪師（Wuzhou Zhizhe Mountain Siru Chanshi，人名）的法嗣 　　婺州浦江華藏虛外禪師（Wuzhou Pujiang Huazang Xuwai Chanshi，人名） 　　問：知道師父您長久以來蘊藏著囊中之寶，今天臨近宴席想借來看看。 　　師父說：挑起眉毛。 　　僧人問：看見之後如何？ 　　師父說：多麼分明。 　　辭世時說：『少年石女握金環，獨角犀牛入華山（Huashan，山名）。波旬（Poxun，佛教術語，指天魔）撫掌呵呵笑，碧眼胡兒渡鐵關。』說完，結跏趺坐而逝。 　　婺州凈土可嵩禪師（Wuzhou Jingtu Kesong Chanshi，人名） 　　辭世頌說： 　　『靈木沒有根，北斗有柄。 　　大海有波瀾，是我的壽命。 　　八尺丈六（佛教術語，指佛像的高度），誰是凡人誰是聖人？ 　　如果問我往哪裡去，春天做秋天的事情。 　　珍重各位賢者，形體端正表裡如一。』 　　說完，結跏趺坐而逝。 　　婺州承天澄月禪師（Wuzhou Chengtian Chengyue Chanshi，人名） 　　問：什麼是道？ 　　師父說：夕陽留戀幽靜的草。 　　問：什麼是佛法的大意？ 　　師父說：今年柴米貴。辭世頌說：

【English Translation】 English version 　　Question: What is Buddha? 　　The Master said: Assign positions according to talent. 　　The monk asked: What happens after assigning positions? 　　The Master said: The staff of Tiantai (Tiantai, place name). 　　Question: What is the true essence? 　　The Master said: It's very cold today. 　　The monk asked: What is the meaning? 　　The Master said: Thousands and thousands of mountains are covered in snow. 　　Successor of Hongzhou Zhangkou Zhaoda Chanshi (Hongzhou Zhangkou Zhaoda Chanshi, person's name) 　　Suzhou Wanshou Shoujian Fayin Chanshi (Suzhou Wanshou Shoujian Fayin Chanshi, person's name) 　　Question: What is the Tao? 　　The Master said: Who doesn't practice it? 　　The monk asked: What is a person of the Tao? 　　The Master said: Coming in thousands, leaving in tens of thousands. 　　Thirteenth generation of Luling Qingyuan Mountain Xingsi Chanshi (Luling Qingyuan Mountain Xingsi Chanshi, person's name) 　　Successor of Wuzhou Zhizhe Mountain Siru Chanshi (Wuzhou Zhizhe Mountain Siru Chanshi, person's name) 　　Wuzhou Pujiang Huazang Xuwai Chanshi (Wuzhou Pujiang Huazang Xuwai Chanshi, person's name) 　　Question: Knowing that you, Master, have long possessed a treasure in your bag, today, approaching the feast, I wish to borrow it to see. 　　The Master said: Raise your eyebrows. 　　The monk asked: What happens after seeing it? 　　The Master said: How clear it is. 　　Said at his death: 'A young stone woman holds a golden ring, a unicorn rhinoceros enters Huashan (Huashan, mountain name). Poxun (Poxun, Buddhist term, refers to the demon king) claps his hands and laughs heartily, a blue-eyed barbarian crosses the iron gate.' Having spoken, he sat in full lotus posture and passed away. 　　Wuzhou Jingtu Kesong Chanshi (Wuzhou Jingtu Kesong Chanshi, person's name) 　　Said in his death verse: 　　'The spiritual tree has no roots, the Big Dipper has a handle. 　　The great sea has waves, that is my life. 　　Eight feet and sixteen (Buddhist term, refers to the height of a Buddha statue), who is ordinary, who is a saint? 　　If you ask where I am going, I do spring things in autumn. 　　Cherish you all, virtuous ones, be upright in form and consistent inside and out.' 　　Having spoken, he sat in full lotus posture and passed away. 　　Wuzhou Chengtian Chengyue Chanshi (Wuzhou Chengtian Chengyue Chanshi, person's name) 　　Question: What is the Tao? 　　The Master said: The setting sun lingers over the secluded grass. 　　Question: What is the great meaning of the Buddha-dharma? 　　The Master said: This year, firewood and rice are expensive. Said in his death verse:

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去也何之。住兮何所。

去住何從。超然絕侶。

臨歧一句向誰舉。銀漢夜白孤蟾吐。

廬陵青原山行思禪師第十四世

婺州承天澄月禪師法嗣

婺州承天仲顏禪師

問。梵王請佛。蓋為群生。今日史君請師。當爲何事。

師云。大眾知恩。

僧曰。恁么則人天交接去也。

師云。不妨具眼。

建中靖國續燈錄卷第二十六 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二十七　　　［宋磻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

拈古門

明州雪寶山重顯明覺禪師二十則

舉。德山示眾云。今夜不答話。問話者三十棒。有僧出禮拜。山便打。僧曰。某甲話也未問。山云。你是甚處人。僧曰。新羅人。山云。未踏船舷。好與三十棒。法眼拈云。大小德山話作兩橛。圓明道。大小德山龍頭蛇尾。

師云。二老宿雖善裁長補短。舍重從輕。要見德山亦未可。何故。德山大似握閫外威權。有當斷不斷。不招其亂底劍。諸人要識新羅僧么。祇是撞著露柱底瞎漢。

舉。百丈再參馬祖。侍立次。祖以目視禪床角頭拂子。丈云。即此用。離此用。祖云。你他后開兩片

【現代漢語翻譯】 現代漢語譯本： 『去也何之，住兮何所？』（你要去向何方？又要住在哪裡？） 『去住何從，超然絕侶。』（離開和留下又該遵循什麼？超脫世俗，不與人為伍。） 『臨歧一句向誰舉？銀漢夜白孤蟾吐。』（面臨岔路口，這一句話該向誰說？銀河浩渺，月色皎潔，孤零零的月亮散發著清輝。） 廬陵青原山行思禪師第十四世 婺州承天澄月禪師法嗣 婺州承天仲顏禪師 問：『梵王（Brahmā，佛教護法神）請佛（Buddha），是爲了普度眾生。今日史君（古代官名）請禪師，又是爲了什麼事？』 師云：『大眾知恩。』（大家懂得感恩。） 僧曰：『恁么則人天交接去也。』（這樣說來，就是人與天相互溝通了。） 師云：『不妨具眼。』（不妨有眼力的人來判斷。） 建中靖國續燈錄卷第二十六 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄 建中靖國續燈錄卷第二十七 ［宋磻］ 東京法雲禪寺住持傳法佛國禪師(臣)惟白集 拈古門 明州雪寶山重顯明覺禪師二十則 舉：德山（Deshan，唐代禪師）示眾云：『今夜不答話，問話者三十棒。』有僧出禮拜，山便打。僧曰：『某甲話也未問。』山云：『你是甚處人？』僧曰：『新羅人。』山云：『未踏船舷，好與三十棒。』法眼（Fayan，五代時期禪宗大師）拈云：『大小德山話作兩橛。』圓明道：『大小德山龍頭蛇尾。』 師云：『二老宿雖善裁長補短，舍重從輕，要見德山亦未可。何故？德山大似握閫外威權，有當斷不斷，不招其亂底劍。諸人要識新羅僧么？祇是撞著露柱底瞎漢。』（兩位老禪師雖然善於揚長避短，避重就輕，但要真正理解德山禪師，恐怕還不行。為什麼呢？德山禪師很像掌握著邊境之外的威權，擁有該斷不斷，反而招致禍亂的劍。各位想要認識那位新羅僧人嗎？他只不過是撞到柱子的瞎子罷了。） 舉：百丈（Baizhang，唐代禪師）再參馬祖（Mazu，唐代禪師），侍立次。祖以目視禪床角頭拂子。丈云：『即此用，離此用。』祖云：『你他后開兩片。』（百丈禪師再次參拜馬祖禪師，侍立在一旁。馬祖禪師用眼睛示意禪床角落的拂塵。百丈禪師說：『就是用這個，還是離開這個用？』馬祖禪師說：『你以後會開兩片嘴唇說法。』）

【English Translation】 English version: 『Where to go? Where to stay?』 『Where to go or stay? Transcendental and without companions.』 『At the crossroads, to whom should I address this phrase? The Milky Way is white at night, and the solitary toad emits light.』 The fourteenth generation of Zen Master Xing Si of Qingyuan Mountain in Luling Dharma successor of Zen Master Chengyue of Chengtian Temple in Wuzhou Zen Master Zhongyan of Chengtian Temple in Wuzhou Asked: 『Brahmā (梵王, Buddhist protector deity) invited the Buddha (佛) for the sake of all sentient beings. Today, Lord Shi (史君, an ancient official title) invites the master, what is the reason for this?』 The Master said: 『The assembly knows gratitude.』 The monk said: 『In that case, it is the interaction between humans and gods.』 The Master said: 『It doesn't hurt to have discerning eyes.』 Continued Records of the Lamp of Jianzhong Jingguo, Volume 26 卍 New Continued Collection, Volume 78, No. 1556, Continued Records of the Lamp of Jianzhong Jingguo Continued Records of the Lamp of Jianzhong Jingguo, Volume 27 [Song Pan] Compiled by Wei Bai, Abbot of Fayun Zen Temple in Tokyo, Dharma-Transmitting Buddha Country Zen Master (Minister) Picking Up Ancient Cases Twenty Cases of Zen Master Chongxian Mingjue of Xuebaoshan Mountain in Mingzhou Example: Deshan (德山, a Zen master of the Tang Dynasty) addressed the assembly, saying: 『Tonight, I will not answer questions. Anyone who asks a question will receive thirty blows.』 A monk came forward and bowed, and Deshan immediately struck him. The monk said: 『I haven't even asked a question yet.』 Deshan said: 『Where are you from?』 The monk said: 『A Silla (新羅) person.』 Deshan said: 『Before even stepping on the ship's plank, you deserve thirty blows.』 Fayan (法眼, a Chan master in the Five Dynasties period) commented: 『Great Deshan's words are split in two.』 Yuanming said: 『Great Deshan is like a dragon's head and a snake's tail.』 The Master said: 『Although the two old masters are good at trimming the long and supplementing the short, and choosing the light over the heavy, it is still not possible to truly see Deshan. Why? Deshan is very much like wielding authority beyond the borders, possessing a sword that, when it should be decisive, is not, thus inviting chaos. Do you all want to recognize the Silla monk? He is just a blind man bumping into a pillar.』 Example: Baizhang (百丈, a Zen master of the Tang Dynasty) visited Mazu (馬祖, a Zen master of the Tang Dynasty) again and stood in attendance. Mazu looked at the whisk on the corner of the Zen bed. Baizhang said: 『Using this, or apart from this?』 Mazu said: 『You will open two pieces of lips later.』

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皮。將何為人。丈取拂子舉起。祖云。即此用。離此用。丈掛拂子于舊處。祖便喝。百丈直得三日耳聾。

師云。奇怪諸禪德。如今列其派者甚多。究其源者極少。總道百丈于喝下大悟。還端的也無。然刁刀相似。魚魯參差。若是明眼漢。瞞他一點不得。只如馬祖道。你他后開兩片皮。將何為人。百丈舉起拂子。為復如蟲御木。為復啐啄同時。諸人要會三日耳聾么。大冶精金。應無變色。

舉。香嚴坐語云。如人上樹。口㗸樹枝。手不攀枝。腳不踏樹。樹下有人問西來意。不對。則違他所問。若對又喪身失命。當恁么時。作么生即是。有虎頭上座云。上樹即不問。未上樹請和尚道。嚴呵呵大笑。

師云。樹上道即易。樹下道即難。老僧上樹也。致將一問來。

舉。僧問雪峰。古澗寒泉時如何。峰云。瞪目不見底。僧曰。飲者如何。峰云。不從口入。僧舉問趙州。州云。不可從鼻孔里入。僧卻問趙州。古澗寒泉時如何。州云。苦。僧曰。飲者如何。州云。死。雪峰聞舉。云。趙州古佛從此不答話。

師云。眾中總道。雪峰不出遮僧話。所以趙州不肯。如斯話會。深屈古人。雪竇即不然。斬釘截鐵。本分宗師。就下平高。難為作者。

舉。欽山一日上堂。舉起拳。又開云。開即為掌

【現代漢語翻譯】 現代漢語譯本： 百丈問馬祖道：『你以後開兩片皮（指說法度人），將如何為人指示？』馬祖拿起拂子舉起來。馬祖說：『即此用（就是用這個指示），離此用（離開這個也是用）。』百丈把拂子掛回原處。馬祖便喝了一聲。百丈因此直愣愣地三天都聽不見聲音。

我說：『奇怪啊各位禪德，現在列舉百丈一派的人很多，但探究其根源的人卻極少。都說百丈在這一喝之下大悟，真的如此嗎？』然而就像刁刀和相似的刀一樣，魚和魯也容易混淆。如果是明眼人，一點也瞞不過他。就像馬祖說，『你以後開兩片皮，將如何為人指示？』百丈舉起拂子，這到底是像蟲子依附樹木，還是像雛鳥破殼而出一樣同時發生？各位想要體會三天耳聾的滋味嗎？真正的大冶精金，是不會改變顏色的。

香嚴禪師坐著說：『比如有人爬到樹上，嘴裡咬著樹枝，手不抓樹枝，腳不踩樹。樹下有人問什麼是西來意（禪宗的宗旨），不回答，就違背了他的提問；如果回答，又會喪身失命。』當這種時候，該怎麼辦才好？』有位虎頭上座說：『上樹的情況暫且不問，請和尚說說還沒上樹的情況。』香嚴呵呵大笑。

我說：『在樹上說容易，在樹下說難。老僧我也上樹了，請各位提問吧。』

有僧人問雪峰禪師：『古澗寒泉（指清澈寒冷的泉水）是什麼樣的？』雪峰說：『瞪大眼睛也看不到底。』僧人說：『飲用的人怎麼樣？』雪峰說：『不從口入。』僧人把這話拿去問趙州禪師。趙州說：『不可從鼻孔里入。』僧人又問趙州：『古澗寒泉是什麼樣的？』趙州說：『苦。』僧人說：『飲用的人怎麼樣？』趙州說：『死。』雪峰聽說了這件事，說：『趙州古佛從此不再回答問題了。』

我說：『大家普遍認為，雪峰沒有超出這個僧人的話。所以趙州不認可。像這樣的對話，深深地委屈了古人。雪竇禪師就不是這樣，他斬釘截鐵，是本分的宗師。就低處說高，讓作者也難以應對。』

欽山禪師有一天上堂，舉起拳頭，又張開說：『張開就是掌。』

【English Translation】 English version: Baizhang asked Mazu, 'How will you instruct people after you open two skins (referring to preaching and delivering people)?' Mazu picked up the whisk and raised it. Mazu said, 'Use it right here (instruct with this), and use it apart from this (leaving this is also using it).' Baizhang hung the whisk back in its original place. Mazu then shouted. Baizhang was stunned and couldn't hear anything for three days.

I say, 'Strange, all you Chan practitioners, there are many who list themselves as belonging to Baizhang's lineage now, but very few who investigate its source. Everyone says that Baizhang had a great enlightenment under this shout, is that really the case?' However, it's like the 'diao' knife and a similar knife, or 'fish' and 'lu' are easily confused. If you are a discerning person, you can't hide anything from him. Just like Mazu said, 'How will you instruct people after you open two skins?' Baizhang raised the whisk, is this like a worm clinging to a tree, or like a chick breaking out of its shell at the same time? Do you all want to experience the taste of being deaf for three days? True refined gold from the great furnace will not change color.

Chan Master Xiangyan said while sitting: 'For example, someone climbs a tree, holding a branch in their mouth, without grabbing the branches with their hands, and without stepping on the tree with their feet. Someone under the tree asks what the meaning of Bodhidharma's coming from the West (the essence of Zen Buddhism) is. If you don't answer, you will violate his question; if you answer, you will lose your life.' At such a time, what should you do?' A monk named Huto said, 'I won't ask about the situation of being on the tree, please tell me about the situation before climbing the tree.' Xiangyan laughed heartily.

I say, 'It's easy to speak on the tree, it's difficult to speak under the tree. I, the old monk, have also climbed the tree, please ask your questions.'

A monk asked Zen Master Xuefeng, 'What is the ancient stream and cold spring (referring to clear and cold spring water) like?' Xuefeng said, 'You can't see the bottom even if you stare with wide eyes.' The monk said, 'What about the person who drinks it?' Xuefeng said, 'It doesn't enter through the mouth.' The monk took these words and asked Zen Master Zhaozhou. Zhaozhou said, 'It cannot enter through the nostrils.' The monk then asked Zhaozhou, 'What is the ancient stream and cold spring like?' Zhaozhou said, 'Bitter.' The monk said, 'What about the person who drinks it?' Zhaozhou said, 'Dead.' Xuefeng heard about this and said, 'The ancient Buddha Zhaozhou will no longer answer questions from now on.'

I say, 'Everyone generally believes that Xuefeng did not exceed the monk's words. Therefore, Zhaozhou did not approve. Such a conversation deeply wronged the ancients. Zen Master Xuedou is not like this, he is decisive and straightforward, a master of his own school. He speaks highly of the low, making it difficult for the author to respond.'

One day, Chan Master Qinshan ascended the hall, raised his fist, and then opened it, saying, 'Opening it is a palm.'

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。五指參差。復握云。如今為拳。必無高下。還有商量也無。一僧出衆。舉起拳。山云。爾祇是個無開合漢。

師云。雪寶即不然。乃舉拳云。握則為拳。有高有下。復開云。開則成掌。無黨無偏。且道放開為人好。把定為人好。開也造車。握也合轍。若謂閉門造車。出門合轍。我也知爾向鬼窟里作活計。

舉。洞山到雲門。門問。近離甚處。山云。查渡。門云。夏在甚處。山云。湖南報慈。門云。甚時離彼。山云。去年八月。門云。放汝三頓棒。山至來日。卻上問訊。昨日蒙和尚放三頓棒。不知過在什麼處。門云。飯袋子。江西．湖南便漝么去。山於此大悟。

師云。雲門氣宇如王。拶著便冰消瓦解。當時若據令行。子孫也未到斷絕。

舉。國師三喚侍者。點即不到。侍者三應。到即不點。將謂吾孤負汝。誰知汝孤負吾。瞞雪竇不得。

雲門道。作么生是國師孤負侍者處。會得也是無端。

師云。元來不會。

作么生是侍者孤負國師。粉骨碎身未報得。

師云。無端。無端。

舉。師祖問南泉。摩尼珠。人不識。如來藏里親收得。如何是如來藏。云。王老師與你往來者是藏。

師云。草里漢。

祖云。不往不來者。云。亦是藏。

師云

【現代漢語翻譯】 現代漢語譯本：五指有長有短，如果合攏握成拳頭，就沒有高低之分了。還有什麼可商量的嗎？一位僧人從人群中走出，舉起拳頭。雪寶禪師說：『你只是個不會開合的人。』 雪寶禪師說：『我雪寶可不是這樣。』於是舉起拳頭說：『握起來就是拳頭，有高有低。』又張開手說：『張開就是手掌，沒有偏袒。』那麼，到底是放開好，還是握緊好呢？張開也能造車，握緊也能合轍。如果說是閉門造車，出門就能合轍，那我就知道你是在鬼窟里生活了。 舉例：洞山禪師到雲門禪師處，雲門禪師問：『最近從哪裡來？』洞山禪師說：『查渡（地名）。』雲門禪師問：『夏天在哪裡？』洞山禪師說：『湖南報慈（寺廟名）。』雲門禪師問：『什麼時候離開那裡的？』洞山禪師說：『去年八月。』雲門禪師說：『該打你三頓棒。』洞山禪師第二天，又去請教，說：『昨天蒙和尚打了三頓棒，不知道錯在哪裡？』雲門禪師說：『飯桶！江西、湖南就這麼過去了？』洞山禪師因此大悟。 雪寶禪師說：『雲門禪師氣宇軒昂，一逼問就讓人冰消瓦解。當時如果按照他的命令執行，子孫也不會斷絕。』 舉例：國師（指慧忠國師）三次呼喚侍者，侍者立刻就到。侍者三次迴應，到了國師卻不理睬。國師說：『以為是我辜負了你，誰知是你辜負了我。瞞不過雪竇禪師。』 雲門禪師說：『怎麼是國師辜負了侍者呢？』明白了這個道理也是無端。 雪寶禪師說：『原來是不明白。』 怎麼是侍者辜負了國師呢？粉身碎骨也報答不了。 雪寶禪師說：『無端，無端。』 舉例：師祖（指馬祖道一禪師）問南泉禪師：『摩尼珠（珍貴的寶珠），人不認識，如來藏（佛性）里親自收得。什麼是如來藏？』南泉禪師說：『王老師（指馬祖道一禪師自己）與你往來者就是藏。』 雪寶禪師說：『草莽之徒。』 師祖說：『不往不來者呢？』南泉禪師說：『也是藏。』 雪寶禪師說：

【English Translation】 English version: The five fingers are of different lengths. If they are clenched into a fist, there will be no distinction between high and low. Is there anything else to discuss? A monk came out from the crowd and raised his fist. Xuebao (Snow Jewel) Zen Master said, 'You are just someone who doesn't know how to open and close.' Zen Master Xuebao said, 'I, Xuebao, am not like that.' Then he raised his fist and said, 'When clenched, it is a fist, with high and low.' Then he opened his hand and said, 'When opened, it is a palm, without partiality.' So, is it better to open or to clench? Opening can also build a cart, and clenching can also fit the ruts. If you say that building a cart behind closed doors will fit the ruts when you go out, then I know you are living in a ghost cave. Example: Dongshan (Cave Mountain) Zen Master went to Yunmen (Cloud Gate) Zen Master's place. Yunmen Zen Master asked, 'Where did you come from recently?' Dongshan Zen Master said, 'Chadu (place name).' Yunmen Zen Master asked, 'Where were you in the summer?' Dongshan Zen Master said, 'Hunan Bao Ci (temple name).' Yunmen Zen Master asked, 'When did you leave there?' Dongshan Zen Master said, 'Last August.' Yunmen Zen Master said, 'You deserve three blows of the stick.' The next day, Dongshan Zen Master went to ask again, saying, 'Yesterday I received three blows of the stick from the abbot. I don't know where I was wrong.' Yunmen Zen Master said, 'Rice bag! Jiangxi (Kiangsi), Hunan (Hunan) just passed by like that?' Dongshan Zen Master had a great enlightenment because of this. Zen Master Xuebao said, 'Yunmen Zen Master's aura is like a king, and a single question makes people melt away. If you had followed his orders at that time, your descendants would not have been cut off.' Example: The National Teacher (referring to National Teacher Huizhong) called the attendant three times, and the attendant arrived immediately. The attendant responded three times, and when he arrived, the National Teacher ignored him. The National Teacher said, 'I thought I was letting you down, but who knew you were letting me down. You can't hide it from Zen Master Xuedou (Snow Hermitage).' Yunmen Zen Master said, 'How is it that the National Teacher let down the attendant?' Understanding this principle is also groundless. Zen Master Xuebao said, 'Originally, you didn't understand.' How is it that the attendant let down the National Teacher? Even if you break your bones and crush your body, you cannot repay it. Zen Master Xuebao said, 'Groundless, groundless.' Example: The Patriarch (referring to Mazu Daoyi Zen Master) asked Nanquan (South Spring) Zen Master, 'The Mani pearl (precious jewel), people don't recognize it, it is personally collected in the Tathagatagarbha (Buddha-nature). What is the Tathagatagarbha?' Nanquan Zen Master said, 'What Teacher Wang (referring to Mazu Daoyi Zen Master himself) interacts with you is the garbha.' Zen Master Xuebao said, 'A rustic fellow.' The Patriarch said, 'What about that which neither comes nor goes?' Nanquan Zen Master said, 'That is also the garbha.' Zen Master Xuebao said:

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。雪上加霜。

祖云。如何是珠。

師云。險。百尺竿頭作伎倆。不是好手。遮里著得個眼。賓主互換。便能深入虎穴。或不漝么。縱饒師祖悟去。也是龍頭蛇尾漢。

舉。馬大師令智藏馳書上徑山。山接書開。見一圓相。于中下一點。國師聞舉。云。欽師猶被馬師惑。

師云。徑山被惑且致。若將呈似國師。別作個什麼伎倆。免致惑去。有老宿云。當時坐卻便休。亦有道。但與畫破。若與么。祇是不識差。敢謂天下老師各具金剛眼睛。廣作神通變化。還免得么。雪竇見處也要諸人共知。祇遮馬師當時畫出。早自惑了也。

舉。南泉山下有一庵主。行僧經過。謂庵主云。近日南泉和尚出世。何不去禮拜。主云。非但南泉。直饒千佛出興亦不能去。泉聞。令趙州去看。州見便禮拜。主亦不管。州從西過東。主亦不管。州又從東過西。主亦不管。州云。草賊大敗。拽下簾子便行。歸。舉似南泉。泉云。從來疑著遮漢。

師云。大小南泉．趙州被個擔板漢勘破了也。

舉。僧問智門和尚。如何是般若體。云。蚌含明月。僧云。如何是般若用。云。兔子懷胎。

師云。非唯把定世界。亦乃安貼邦家。若善能參詳。便請丹霄獨步。

舉。僧禮拜雪峰。峰打五棒。僧云。

【現代漢語翻譯】 現代漢語譯本：

雪上加霜。

祖師問道：『什麼是珠？』

我說：『危險！百尺竿頭玩把戲，不是高手。這裡若能著眼，賓主互換，便能深入虎穴。若不這樣，縱然師祖領悟了，也是龍頭蛇尾的人。』

舉例：馬祖（Mazu，禪宗大師）令智藏（Zhizang，人名）送信給徑山（Jingshan，山名）。徑山接過信打開，見一個圓相，中間有一點。國師（Guoshi，尊稱）聽說了，說：『欽師（Qinshi，人名）還是被馬祖迷惑了。』

我說：『徑山被迷惑暫且不論。如果將此事呈給國師，又會做出什麼把戲，才能免於被迷惑呢？』有老修行說：『當時坐下便了。』也有人說：『只要畫破它。』如果這樣，只是不識差別。敢說天下老師都具備金剛眼睛，廣作神通變化，還能免於被迷惑嗎？雪竇（Xuedou，人名）的見解也要讓大家知道，只是馬祖當時畫出圓相，早就迷惑了自己了。』

舉例：南泉（Nanquan，禪宗大師）山下有一位庵主。一位行腳僧經過，對庵主說：『近日南泉和尚出世，為何不去禮拜？』庵主說：『不僅南泉，就算千佛出世我也不會去。』南泉聽說了，讓趙州（Zhaozhou，禪宗大師）去看。趙州見了便禮拜，庵主也不理睬。趙州從西走到東，庵主也不理睬。趙州又從東走到西，庵主還是不理睬。趙州說：『草賊大敗！』放下簾子便走了。回去后，趙州將此事告訴南泉。南泉說：『我一直懷疑這個人。』

我說：『南泉和趙州都被這個固執的傢伙看穿了。』

舉例：有僧人問智門（Zhimen，禪宗大師）：『什麼是般若（Prajna，智慧）的本體？』智門說：『蚌含明月。』僧人問：『什麼是般若的功用？』智門說：『兔子懷胎。』

我說：『不僅能把定世界，還能安定國家。如果善於參詳，便請獨自在天空中行走。』

舉例：有僧人禮拜雪峰（Xuefeng，禪宗大師），雪峰打了他五棒。僧人說：

【English Translation】 English version:

Adding frost to snow.

Master Zu asked: 'What is the pearl?'

I said: 'Dangerous! Performing tricks on a hundred-foot pole is not the work of a master. If one can focus one's eyes here, and host and guest interchange, then one can deeply enter the tiger's den. If not, even if the ancestral master understands, he is still a person with a dragon's head and a snake's tail.'

Example: Master Ma (Mazu, a Chan master) ordered Zhizang (Zhizang, a personal name) to send a letter to Jingshan (Jingshan, a mountain name). Jingshan received the letter and opened it, seeing a circle with a dot in the middle. The National Teacher (Guoshi, an honorific title) heard of this and said: 'Venerable Qin (Qinshi, a personal name) is still deluded by Master Ma.'

I said: 'Whether Jingshan is deluded is another matter. If this matter is presented to the National Teacher, what trick will he perform to avoid being deluded?' An old practitioner said: 'At that time, just sitting down would be enough.' Someone else said: 'Just break the circle.' If so, it is simply not recognizing the difference. Dare I say that all the teachers in the world possess the diamond eye and perform vast supernatural transformations, can they still avoid being deluded? Xue Dou's (Xuedou, a personal name) view should also be known to everyone, just that Master Ma drawing the circle at that time had already deluded himself.'

Example: There was a hermit living below Nanquan (Nanquan, a Chan master) Mountain. A traveling monk passed by and said to the hermit: 'Recently, Venerable Nanquan has appeared in the world. Why don't you go and pay your respects?' The hermit said: 'Not only Nanquan, but even if a thousand Buddhas appeared, I would not go.' Nanquan heard of this and sent Zhaozhou (Zhaozhou, a Chan master) to see him. Zhaozhou bowed upon seeing him, but the hermit ignored him. Zhaozhou walked from west to east, but the hermit ignored him. Zhaozhou walked from east to west again, but the hermit still ignored him. Zhaozhou said: 'The bandit army is utterly defeated!' He put down the curtain and left. Upon returning, Zhaozhou told Nanquan about this. Nanquan said: 'I have always suspected this person.'

I said: 'Nanquan and Zhaozhou were both seen through by this stubborn fellow.'

Example: A monk asked Venerable Zhimen (Zhimen, a Chan master): 'What is the substance of Prajna (Prajna, wisdom)?' Zhimen said: 'A clam containing a bright moon.' The monk asked: 'What is the function of Prajna?' Zhimen said: 'A rabbit conceiving.'

I said: 'Not only can it grasp the world, but it can also stabilize the country. If one is good at contemplating, then please walk alone in the sky.'

Example: A monk bowed to Xuefeng (Xuefeng, a Chan master), and Xuefeng struck him five times with a stick. The monk said:

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某甲有甚麼過。峰又打五棒。

師云。雪竇不曾與人葛藤。前五棒日照天臨。后五棒云騰致雨。你若辨得。也好與五棒。

舉。僧問巴陵。祖意教意。同。別。陵雲。雞寒上樹。鴨寒下水。僧問睦州。祖意教意。同。別。州云。青山自青山。白雲自白雲。

師云。問既一般。答亦相似。其中有利他自利。瞞人自瞞。若點檢分明。管取解空第一。

舉。睦州示眾云。我見百丈不識好惡。大眾方集。以拄杖一時打下。復召大眾。大眾回首。丈云。是什麼。有甚麼共語處。黃檗和尚。大眾方集。以拄杖一時打下。復召大眾。眾回首。檗云。月似彎弓。少雨多風。猶較些子。

師云。說什麼猶較。直是未在。若據雪竇。眾集。一時打下便休。或有個無孔䥫錘為眾竭力。善能擔荷。可以籠罩古今。乾坤把斷。驀拈起拄杖云。放過一著。

舉。南泉示眾云。王老師賣身去也。還有人買么。一僧出衆云。某甲買。泉云。不作貴。不作賤。作么生買。僧無語。臥龍代云。和尚屬專甲。禾山代云。是何道理。趙州云。明年與和尚作領布衫。

師云。雖然作家競買。要且未解輸機。且道南泉還肯么。雪竇也擬酬個價。直令南泉進也無門。退也無地。不作貴。不作賤。作么生買。別處容和尚不得

【現代漢語翻譯】 現代漢語譯本： 某甲（指某個人）有什麼過錯？峰（指某位禪師）又要打他五棒。

雪竇禪師說：『雪竇（指雪竇禪師自己）不曾與人糾纏不清。前五棒如日照當空，后五棒如雲騰致雨。你若能辨別清楚，也好給你五棒。』

舉例：有僧人問巴陵禪師：『祖意（指禪宗的宗旨）和教意（指經教的宗旨），是相同還是不同？』巴陵禪師回答說：『雞寒冷了就上樹，鴨寒冷了就下水。』僧人又問睦州禪師：『祖意和教意，是相同還是不同？』睦州禪師回答說：『青山自是青山，白雲自是白雲。』

雪竇禪師說：『問話既然一般，回答也相似。其中有利他（利益他人）和自利（利益自己），也有瞞人和自瞞。若能點檢分明，定能成為解空第一。』

舉例：睦州禪師開示大眾說：『我見百丈禪師不識好惡。』大眾剛剛聚集，睦州禪師就用拄杖一時打下去。又叫大眾，大眾回頭。百丈禪師說：『是什麼？有什麼可說的？』黃檗（Huangbo）和尚也是這樣，大眾剛剛聚集，就用拄杖一時打下去。又叫大眾，大眾回頭。黃檗和尚說：『月亮像彎弓，少雨多風。』這樣還稍微好一些。

雪竇禪師說：『說什麼稍微好一些？簡直是不行。如果按照雪竇的作風，大眾聚集，一時打下去就完了。或者有個無孔鐵錘，為大眾竭盡全力，善於擔當，可以籠罩古今，乾坤在握。』驀然拿起拄杖說：『放過一著。』

舉例：南泉（Nanquan）禪師開示大眾說：『王老師（Wang laoshi）要賣身了，還有人買嗎？』一個僧人出衆說：『我買。』南泉禪師說：『不抬高價，也不壓低價，怎麼買？』僧人無語。臥龍（Wolong）禪師代替回答說：『和尚屬於專甲。』禾山（Heshan）禪師代替回答說：『這是什麼道理？』趙州（Zhaozhou）禪師說：『明年給和尚做領布衫。』

雪竇禪師說：『雖然作家們爭相購買，但終究沒有懂得輸機（指關鍵時刻的應對）。且說南泉禪師還肯賣嗎？雪竇也想酬個價，直接讓南泉禪師進也無門，退也無地。不抬高價，也不壓低價，怎麼買？別處容不下和尚。』

【English Translation】 English version: What fault did so-and-so have? Yet Feng (referring to a certain Zen master) struck him five times.

The master said, 'Xuedou (referring to Zen Master Xuedou himself) never entangled with people. The first five blows are like the sun shining in the sky. The latter five blows are like clouds rising and bringing rain. If you can discern this clearly, it would be good to give you five blows as well.'

Example: A monk asked Zen Master Baling, 'Are the ancestral intention (the essence of Zen) and the teaching intention (the essence of scriptures) the same or different?' Zen Master Baling replied, 'Chickens get cold and go up trees; ducks get cold and go down into the water.' The monk then asked Zen Master Muzhou, 'Are the ancestral intention and the teaching intention the same or different?' Zen Master Muzhou replied, 'The green mountains are naturally green mountains; the white clouds are naturally white clouds.'

The master said, 'Since the questions are the same, the answers are also similar. Within them, there is benefiting others and benefiting oneself, as well as deceiving others and deceiving oneself. If you can examine them clearly, you will surely become the foremost in understanding emptiness.'

Example: Zen Master Muzhou instructed the assembly, saying, 'I see that Zen Master Baizhang does not recognize good or evil.' As the assembly had just gathered, Zen Master Muzhou struck them all down with his staff. Then he called out to the assembly, and they turned their heads. Zen Master Baizhang said, 'What is it? What is there to talk about?' The Venerable Huangbo (Huangbo) did the same. As the assembly had just gathered, he struck them all down with his staff. Then he called out to the assembly, and they turned their heads. The Venerable Huangbo said, 'The moon is like a bent bow; there will be little rain and much wind.' This is still slightly better.

The master said, 'What do you mean by slightly better? It's simply not right. If it were up to Xuedou, as the assembly gathered, he would strike them all down and be done with it. Or perhaps there is a seamless iron hammer, exerting all its strength for the assembly, skilled at bearing burdens, capable of encompassing the past and present, grasping the universe in its hands.' Suddenly picking up his staff, he said, 'Letting go of one move.'

Example: Zen Master Nanquan (Nanquan) instructed the assembly, saying, 'Teacher Wang (Wang laoshi) is selling himself. Is there anyone who will buy him?' A monk came forward from the assembly and said, 'I will buy him.' Zen Master Nanquan said, 'Neither raising the price nor lowering the price, how will you buy him?' The monk was speechless. Zen Master Wolong (Wolong) answered in his place, saying, 'The Venerable belongs to the special category.' Zen Master Heshan (Heshan) answered in his place, saying, 'What is the principle behind this?' Zen Master Zhaozhou (Zhaozhou) said, 'Next year, I will make a linen robe for the Venerable.'

The master said, 'Although the masters are vying to buy, they ultimately do not understand how to seize the opportunity (referring to responding at the crucial moment). Furthermore, does Zen Master Nanquan still want to sell? Xuedou also intends to offer a price, directly leaving Zen Master Nanquan with no way to advance or retreat. Neither raising the price nor lowering the price, how will you buy him? Other places cannot accommodate the Venerable.'

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。

舉。夾山與定山同行言話次。定山云。生死中無佛。則無生死。夾山云。生死中有佛。則不迷生死。互相不肯。同上大梅。相見了。具說前事。夾山問。未審那個是親。那個是疏。梅云。一親一疏。山又問。那個親。梅云。且去。明日來。夾山至來日又問。未審那個親。梅云。親者不問。問者不親。夾山後住云。我當時在大梅失卻一隻眼。

師云。夾山不知換得一隻眼。大梅老漢當時聞舉。若以棒一時打出。豈止畫斷兩人葛藤。亦乃為天下宗匠。

舉。溈山問仰山。甚處來。云。田中來。溈山云。田中多少人。山插下鍬子叉手而立。溈云。南山大有人刈茆。山拈得鍬子便行。玄沙云。我當時若見。與踏倒鍬子。鏡清云。不柰船何。打破戽斗。僧問明招。古人意在鍬子處。叉手處。招喚某專甲。僧應喏。招云。還曾夢見仰山么。

師云。諸方老宿咸謂插鍬話奇特。也大似隨邪逐惡。若據雪竇見處。仰山被溈山一問。直得草繩自縛。去死十分。

舉。雪峰示眾云。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。保福問鵝湖。僧堂前且致。望州亭．烏石嶺什麼處相見。鵝湖驟步歸方丈。保福便入僧堂。

師云。二老宿是即是。祇知雪峰放行。不見雪峰把住。忽

【現代漢語翻譯】 現代漢語譯本： 　　【典故】夾山（Jiashan，禪師名）和定山（Dingshan，禪師名）一起行走時談論佛法。定山說：『生死之中沒有佛，就沒有生死。』夾山說：『生死之中有佛，就不會迷惑于生死。』他們互不相讓，一同去拜訪大梅（Damei，禪師名）。見面后，詳細說了之前的事情。夾山問：『請問哪個是親近，哪個是疏遠？』大梅說：『一親一疏。』夾山又問：『哪個是親近？』大梅說：『且去，明日再來。』夾山第二天又問：『請問哪個是親近？』大梅說：『親近的人不問，問的人不親近。』夾山後來住山時說：『我當時在大梅那裡失去了一隻眼。』 　　【評語】我說：夾山不知道換了一隻眼。大梅老和尚當時聽了這話，如果用棒子一下子打出去，豈止是斬斷了兩個人的葛藤（geteng，比喻糾纏不清的因緣），也堪為天下的宗匠。 　　【典故】溈山（Weishan，禪師名）問仰山（Yangshan，禪師名）：『從哪裡來？』仰山說：『從田里來。』溈山說：『田里有多少人？』仰山放下鋤頭，叉手而立。溈山說：『南山有很多人在割茅草。』仰山拿起鋤頭就走了。玄沙（Xuansha，禪師名）說：『我當時如果見到，就踏倒他的鋤頭。』鏡清（Jingqing，禪師名）說：『奈何不了船，打破水斗。』有僧人問明招（Mingzhao，禪師名）：『古人的意思是在鋤頭處，還是在叉手處？』明招叫某專甲（Mouzhuanjia，人名）。僧人應聲：『是。』明招說：『還曾夢見仰山嗎？』 　　【評語】我說：各方老宿都說插鋤頭的話奇特，也太像是隨邪逐惡了。如果按照雪竇（Xuedou，禪師名）的見解，仰山被溈山一問，簡直是草繩自縛，離死不遠了。 　　【典故】雪峰（Xuefeng，禪師名）開示大眾說：『望州亭（Wangzhouting，地名）與你們相見了，烏石嶺（Wushiling，地名）與你們相見了，僧堂前與你們相見了。』保福（Baofu，禪師名）問鵝湖（Ehu，禪師名）：『僧堂前暫且不論，望州亭、烏石嶺在什麼地方相見？』鵝湖快步回到方丈室。保福便進入僧堂。 　　【評語】我說：這兩位老宿說的是對的，只知道雪峰放開，沒看到雪峰抓住。忽然

【English Translation】 English version: A case: Jiashan (a Chan master) and Dingshan (a Chan master) were walking together and discussing Dharma. Dingshan said, 'Without Buddha in birth and death, there is no birth and death.' Jiashan said, 'With Buddha in birth and death, one is not deluded by birth and death.' They wouldn't concede to each other and went together to visit Damei (a Chan master). After meeting, they explained the previous matter in detail. Jiashan asked, 'May I ask, which is intimate and which is distant?' Damei said, 'One intimate, one distant.' Jiashan asked again, 'Which is intimate?' Damei said, 'Go away, come again tomorrow.' Jiashan asked again the next day, 'May I ask, which is intimate?' Damei said, 'The intimate one doesn't ask; the one who asks is not intimate.' Jiashan later, when residing on a mountain, said, 'I lost one eye at Damei's place back then.' Commentary: I say, Jiashan didn't know he had exchanged one eye. If the old man Damei had heard these words at that time and struck out with a stick, it would have not only severed the two people's geteng (a metaphor for entangled karmic relationships), but also made him a master for the world. A case: Weishan (a Chan master) asked Yangshan (a Chan master), 'Where do you come from?' Yangshan said, 'From the field.' Weishan said, 'How many people are in the field?' Yangshan put down his hoe, crossed his hands, and stood there. Weishan said, 'There are many people cutting thatch on South Mountain.' Yangshan picked up the hoe and left. Xuansha (a Chan master) said, 'If I had seen it at that time, I would have kicked over his hoe.' Jingqing (a Chan master) said, 'What can be done about the boat? Break the water dipper.' A monk asked Mingzhao (a Chan master), 'Was the ancient's intention at the hoe or at the crossed hands?' Mingzhao called out to Mouzhuanjia (a person's name). The monk responded, 'Yes.' Mingzhao said, 'Have you ever dreamed of Yangshan?' Commentary: I say, the old masters of various places all say that the hoe-planting story is peculiar, but it is too much like following evil. According to Xuedou's (a Chan master) view, Yangshan, when questioned by Weishan, was simply tying himself with a grass rope, very close to death. A case: Xuefeng (a Chan master) instructed the assembly, saying, 'Wangzhou Pavilion (a place name) has met you, Wushi Ridge (a place name) has met you, and the front of the monks' hall has met you.' Baofu (a Chan master) asked Ehu (a Chan master), 'The front of the monks' hall can be discussed later, but where did Wangzhou Pavilion and Wushi Ridge meet?' Ehu quickly returned to his abbot's room. Baofu then entered the monks' hall. Commentary: I say, these two old masters are right, but they only know that Xuefeng is releasing, and they don't see Xuefeng holding on. Suddenly

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有個衲出問。未審雪竇作么生。豈不是別機宜。識休咎底漢。還有望州亭．烏石嶺相見底衲僧么。良久。云。擔板禪和。如麻似粟。

舉。德山一日飯遲。自掌缽至法堂上。雪峰見云。遮老漢。鐘未鳴。鼓未響。托缽向什麼處去。德山便回。峰舉似巖頭。頭云。大小德山不會末後句。山聞舉。令侍者喚巖頭至方丈。問。汝不肯老僧那。巖頭密啟其意。山至來日上堂。與尋常不同。巖頭到僧堂前。撫手大笑云。且喜得老漢會末後句。他後天下人不奈何。雖然如此。祇得三年。明招代德山云。咄。咄。勿處去。勿處去。

師云。曾聞說個獨眼龍。元來祇具一隻眼。殊不知德山是個無齒大蟲。若不是巖頭識破。爭得今日與昨日不同。諸人要會末後句么。只許老胡知。不許老胡會。

舉。古云。眼裡著沙不得。耳里著水不得。忽若有個漢信得及。把得住。不受人瞞。祖佛言教是什麼熱碗鳴聲。便請高掛缽囊。拗折拄杖。管取一員無事道人。

又云。眼裡著得須彌山。耳里著得大海水。一般漢受人商量。祖佛言教如龍得水。似虎靠山。卻須挑起缽囊。橫擔拄杖。亦是一員無事道人。復云。漝么也不得。不漝么也不得。然後勿交涉。三員無事道人中。要選一人為師。

洪州黃龍山南禪師二則

【現代漢語翻譯】 現代漢語譯本： 有位雲遊僧出來問道：『不知雪竇禪師是如何看待的？難道不是擅長隨機應變，識別吉兇禍福的人嗎？還有像望州亭、烏石嶺那樣相遇的雲遊僧嗎？』良久，（雪竇禪師）說：『像你這樣死抱著教條的禪和子，多如麻，密如粟。』 舉例：德山禪師有一天吃飯晚了，自己拿著缽到法堂上。雪峰禪師看見了，說：『這個老傢伙，鐘沒敲，鼓沒響，托著缽要去哪裡？』德山禪師便回去了。雪峰禪師把這件事告訴了巖頭禪師。巖頭禪師說：『德山禪師不懂得末後句（最究竟的道理）。』德山禪師聽說了，讓侍者叫巖頭禪師到方丈室，問：『你不認可老僧嗎？』巖頭禪師私下說明了他的意思。德山禪師到第二天上堂說法，與平常不同。巖頭禪師到僧堂前，拍手大笑說：『可喜的是老傢伙懂得末後句了。』以後天下人奈何他不得了。雖然如此，也只有三年（的壽命）。明招禪師代替德山禪師說：『咄！咄！不要去管它！不要去管它！』 禪師說：『我曾經聽說過獨眼龍，原來只有一隻眼睛。殊不知德山禪師是個沒有牙齒的老虎。如果不是巖頭禪師識破，怎麼會有今天與昨天不同呢？』各位想要領會末後句嗎？只允許老胡知道，不允許老胡領會。 舉例：古人說：『眼睛裡容不得沙子，耳朵里容不得水。』如果有人信得過，把持得住，不受人欺騙，那麼祖師和佛的言教又算得了什麼？不過是熱碗發出的響聲罷了。便請高高掛起缽囊，拗斷拄杖，自然成為一個無事（無所求）的道人。 又說：『眼睛裡容得下須彌山（Sumeru，佛教宇宙觀中的山），耳朵里容得下大海水。』這樣的人容易被人左右。祖師和佛的言教就像龍得到了水，像老虎靠著山。卻必須挑起缽囊，橫擔拄杖，也是一個無事（無所求）的道人。又說：『什麼也不執著，不執著于什麼也不執著，然後才能不落入任何一邊。』這三個無事道人中，要選擇一個人作為老師。 洪州黃龍山南禪師的兩個例子。

【English Translation】 English version: A monk came forth and asked: 'I wonder how Xuedou (Hsüeh-tou, a famous Zen master) views things? Isn't he someone who is good at adapting to circumstances and recognizing good and bad omens? Are there still monks who meet like at Wangzhou Pavilion (Wangzhou Pavilion, a place name) and Wushi Ridge (Wushi Ridge, a place name)?' After a long pause, (Xuedou) said: 'Zen practitioners who cling to doctrines like you are as numerous as hemp and as dense as millet.' Example: One day, Deshan (Te-shan, a Zen master) was late for his meal and carried his bowl to the Dharma hall himself. Xuefeng (Hsüeh-feng, a Zen master) saw him and said: 'This old fellow, the bell hasn't rung, the drum hasn't sounded, where are you going with your bowl?' Deshan then returned. Xuefeng told Yantou (Yen-t'ou, a Zen master) about this. Yantou said: 'Great Deshan doesn't understand the last phrase (the ultimate truth).' When Deshan heard this, he had the attendant call Yantou to his room and asked: 'Do you disapprove of this old monk?' Yantou secretly explained his meaning. The next day, Deshan's sermon was different from usual. Yantou went to the monks' hall, clapped his hands and laughed, saying: 'It's gratifying that the old fellow understands the last phrase.' From now on, no one in the world can do anything to him. Even so, he only has three years (of life left). Mingzhao (Ming-chao, a Zen master) replaced Deshan and said: 'Tut! Tut! Don't bother with it! Don't bother with it!' The Zen master said: 'I once heard of a one-eyed dragon, and it turns out he only has one eye. Little does anyone know that Deshan is a toothless tiger. If Yantou hadn't seen through him, how could today be different from yesterday?' Do you all want to understand the last phrase? Only Old Hu (Old Hu, a common name for foreigners) is allowed to know it, but not allowed to understand it. Example: The ancients said: 'One cannot have sand in the eyes, nor water in the ears.' If someone can trust and hold firm, and not be deceived, then what are the teachings of the patriarchs and Buddhas? They are just the sound of a hot bowl. Then please hang up the bowl bag and break the staff, and naturally become a carefree (unseeking) person of the Way. It is also said: 'One can hold Mount Sumeru (Sumeru, the mountain in the Buddhist cosmology) in the eyes and the great ocean in the ears.' Such a person is easily swayed by others. The teachings of the patriarchs and Buddhas are like a dragon getting water, like a tiger relying on a mountain. But one must still carry the bowl bag and shoulder the staff, and also be a carefree (unseeking) person of the Way. It is also said: 'Do not cling to anything, and do not cling to not clinging to anything, then one can avoid falling into either side.' Among these three carefree people of the Way, one must be chosen as a teacher. Two examples from Zen Master Nan of Huanglong Mountain in Hongzhou.

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舉。臨濟問寺主。什麼處去來。主云。州中糴黃米去來。臨濟以拄杖面前畫一畫云。還糴得遮個么。主便喝。濟便打。典座至。濟乃舉前話。典座云。寺主不會和尚意。濟云。你又作么生。典座便禮拜。濟亦打。

師云。喝亦打。禮拜亦打。還有親疏也無。若無親疏。臨濟不可盲枷瞎棒去也。若是歸宗即不然。寺主下喝。不可放過。典座禮拜。放過不可。又云。臨濟行令。歸宗放過。三十年後有人說破。

舉。僧問大覺和尚。忽來忽去時如何。覺云。風吹柳絮毛毬走。進云。不來不去時如何。覺云。華岳三峰頭指天。

師云。大覺祇解箭鋒相拄。理事相投。殊不知趁得老鼠。打破油甕。

東京凈因懷璉大覺禪師三則

舉。雲門大師有時聞白槌聲。乃云。妙喜世界百雜碎。汝等諸人擎缽向湖南城裡吃飯去。

師云。大小云門也似事顛倒。山僧遮里。祇是維那白槌。首座施食。山僧展缽。行者行益。與么說話。一任諸方裁斷。

舉。睦州有時云。忽然。忽然。山僧道。不然。不然。何也。夜烏啼曉月。玉女打鞦韆。

舉。肇法師云。會萬法為己者。其唯聖人乎。石頭和尚因看到此。乃以手拊幾一下。云。聖人無己。靡所不己。

師云。大小石頭祇向泥里洗土塊

【現代漢語翻譯】 現代漢語譯本： 臨濟問寺主（寺院的負責人）：『你從哪裡來？』寺主說：『我到州里去買黃米。』臨濟用拄杖在面前畫了一下，說：『還能買到這個嗎？』寺主便喝斥。臨濟就打了他。典座（寺院中負責飲食的僧人）來了，臨濟便說了剛才的事。典座說：『寺主不明白和尚您的意思。』臨濟說：『你又怎麼做？』典座便禮拜。臨濟也打了他。

師父說：『喝斥也打，禮拜也打，還有親疏之分嗎？如果沒有親疏之分，臨濟不可盲目地亂打一氣。如果是歸宗，那就不是這樣。寺主喝斥，不可放過。典座禮拜，放過也不可。』又說：『臨濟執行命令，歸宗放過。三十年後有人會說破。』

有僧人問大覺和尚：『忽來忽去時如何？』大覺說：『風吹柳絮，毛毬滾動。』僧人又問：『不來不去時如何？』大覺說：『華岳三峰，頭指青天。』

師父說：『大覺只懂得箭鋒相對，理事相投。卻不知道追趕老鼠，打破油甕。』

東京凈因懷璉大覺禪師三則

雲門大師有時聽到白槌（一種法器）的聲音，便說：『妙喜世界，百雜碎。你們這些人，拿著缽到湖南城裡吃飯去。』

師父說：『大小云門也好像是顛倒了。我這裡，只是維那（寺院中負責維持秩序的僧人）敲白槌，首座（寺院中資歷較深的僧人）施食。我展開缽，行者（修行人）行益。這樣說話，任憑各方裁斷。』

睦州有時說：『忽然，忽然。』山僧說：『不然，不然。』為什麼呢？夜烏啼曉月，玉女打鞦韆。

肇法師說：『會萬法為己者，其唯聖人乎？』石頭和尚看到此，便用手拍了一下桌子，說：『聖人無己，靡所不己。』

師父說：『大小石頭只向泥里洗土塊。』

【English Translation】 English version: Linji asked the temple master (the person in charge of the temple), 'Where have you been?' The temple master said, 'I went to the state to buy yellow rice.' Linji drew a line in front of him with his staff and said, 'Can you buy this?' The temple master then shouted. Linji hit him. The cook (the monk in charge of food in the temple) arrived, and Linji told him what had happened. The cook said, 'The temple master does not understand your meaning, venerable monk.' Linji said, 'Then what would you do?' The cook then bowed. Linji also hit him.

The master said, 'Shouting is hit, bowing is hit. Is there any favoritism? If there is no favoritism, Linji should not blindly strike at random. If it were Guizong, it would not be like this. The temple master shouts, do not let it go. The cook bows, it is also not permissible to let it go.' He also said, 'Linji executes orders, Guizong lets it go. In thirty years, someone will explain it.'

A monk asked Great Awareness (Da Jue) Abbot, 'What is it like when suddenly coming and suddenly going?' Great Awareness said, 'The wind blows willow catkins, the wool ball rolls.' The monk then asked, 'What is it like when neither coming nor going?' Great Awareness said, 'The three peaks of Mount Hua point to the sky.'

The master said, 'Great Awareness only knows how to meet arrow points, and how principle and phenomena correspond. He does not know that chasing a mouse breaks the oil jar.'

Three Cases of Great Awareness (Da Jue) Zen Master Huailian of Jingyin Temple in Tokyo

Great Master Yunmen sometimes heard the sound of the white mallet (a kind of Dharma instrument) and said, 'The world of Wonderful Joy is completely shattered. All of you, take your bowls and go to Hunan city to eat.'

The master said, 'Great Yunmen also seems to be upside down. Here, I only have the director (the monk in charge of maintaining order in the temple) strike the white mallet, and the head seat (a senior monk in the temple) give food. I unfold my bowl, and the practitioner practices diligently. Speaking like this, let all quarters judge.'

Muzhou sometimes said, 'Suddenly, suddenly.' The mountain monk says, 'Not so, not so.' Why? The night crow cries at the dawn moon, the jade maiden swings on the swing.

Master Zhao said, 'He who unites all dharmas as his own, is he not a sage?' When Stone Abbot saw this, he slapped the table with his hand and said, 'The sage has no self, there is nothing that is not self.'

The master said, 'Great Stone only washes dirt clods in the mud.'

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。山僧即不然。良久。云。常愛川原幽隱處。滿園花木撼春風。

滁州瑯瑘惠覺廣照禪師四則

舉。臨濟示眾云。但有問訊。不虧欠伊。總識伊來處。與么來者。恰似失卻。不與么來。無繩自縛。一切時中。莫亂斟酌。會與不會。都來是錯。分明與么道。一任天下人貶剝。

師拈云。作么貶。作么剝。良久云。垂鉤四海。為釣驪龍。格外玄談。蓋尋知己。喝一喝。

舉。百丈見趙州來參。百丈云。甚麼處來。州云。南泉來。丈云。南泉近日有何言句示徒。州云。今時人直教悄然去。百丈云。悄然且致。茫然一句作么生道。州近前三步。百丈咄之。州作縮頭勢。百丈云。大好悄然。趙州拂袖便出去。

師拈云。趙州老人向師子窟里換得牙爪。

舉。臨濟上堂。有僧出禮拜。濟便喝。僧云。老和尚莫探頭好。濟云。你道落在什麼處。僧便喝。又僧問。如何是佛法大意。濟便喝。僧禮拜。濟云。你道好喝也無。僧云。草賊大敗。濟云。過在什麼處。僧云。再犯不容。臨濟乃云。要會臨濟賓主句。請問取適來問話二禪客。

師拈云。真金須入火。

舉。水潦參馬祖。師問。如何是祖師西來意。被馬大師一踏踏倒。起來拍手呵呵大笑。當下大悟。便承嗣馬大師。住後有僧問。

【現代漢語翻譯】 山僧卻不是這樣。 (停頓片刻) 說，『我常常喜愛山川原野幽靜隱秘的地方，滿園的花草樹木搖動著春風。』

滁州瑯琊惠覺廣照禪師有四則開示：

舉例。臨濟禪師開示大眾說：『只要有問候，就不會虧欠他。總要知道他從哪裡來。這樣來的人，恰似失去了什麼。不這樣來，就是無繩自縛。任何時候，都不要胡亂猜測。會與不會，都是錯的。』分明這樣說了，任憑天下人批評指責。

廣照禪師拈出說：『怎麼批評？怎麼指責？』 (停頓片刻) 說，『垂釣四海，爲了釣取驪龍（一種珍貴的龍）。超凡脫俗的玄妙談論，是爲了尋找知己。』喝一聲。

舉例。百丈禪師見到趙州禪師前來參訪。百丈禪師問：『從哪裡來？』趙州禪師說：『從南泉禪師那裡來。』百丈禪師問：『南泉禪師近日有什麼言語開示徒眾？』趙州禪師說：『現在的人只教人悄然離去。』百丈禪師說：『悄然且慢說，茫然一句怎麼說？』趙州禪師走上前三步。百丈禪師呵斥他。趙州禪師做出縮頭的樣子。百丈禪師說：『好一個悄然。』趙州禪師拂袖便走了出去。

廣照禪師拈出說：『趙州老人在獅子窟里換得了牙爪。』

舉例。臨濟禪師上堂說法。有僧人出來禮拜。臨濟禪師便喝斥。僧人說：『老和尚最好不要探頭探腦。』臨濟禪師說：『你說落在什麼地方？』僧人便喝斥。又有僧人問：『如何是佛法大意？』臨濟禪師便喝斥。僧人禮拜。臨濟禪師說：『你說這一喝好不好？』僧人說：『草寇大敗。』臨濟禪師說：『過錯在哪裡？』僧人說：『再犯不容。』臨濟禪師於是說：『想要領會臨濟禪師賓主句，請問剛才問話的兩位禪客。』

廣照禪師拈出說：『真金必須經過火煉。』

舉例。水潦禪師參訪馬祖禪師。水潦禪師問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』被馬祖禪師一腳踏倒。起來拍手呵呵大笑。當下大悟。便繼承了馬祖禪師的衣缽。住持一方后，有僧人問他：

【English Translation】 The mountain monk is not like that. (After a long pause) He said, 'I always love the secluded and hidden places of rivers and plains, and the full garden of flowers and trees shakes in the spring breeze.'

Four Instructions from Zen Master Huijue Guangzhao of Langye, Chuzhou:

Example: Linji (Linji Yixuan) [Rinzai, a major figure in Chan Buddhism] addressed the assembly, saying, 'As long as there is a greeting, there will be no deficiency. Always know where he comes from. One who comes in this way seems to have lost something. One who does not come in this way is self-bound without a rope. At all times, do not make reckless speculations. Whether you understand or not, it is all wrong.' Having clearly said this, let the people of the world criticize and denounce it.

Zen Master Guangzhao picked it up and said, 'How to criticize? How to denounce?' (After a long pause) He said, 'Casting a hook in the four seas is to fish for the Black Dragon [a mythical dragon]. Extraordinary and refined discussions are to find kindred spirits.' He shouts a '喝' [a shout used in Zen practice].

Example: Baizhang (Baizhang Huaihai) [an influential Zen master] saw Zhaozhou (Zhaozhou Congshen) [a prominent Zen monk] coming to visit. Baizhang asked, 'Where do you come from?' Zhaozhou said, 'From Nanquan (Nanquan Puyuan) [a Zen master].' Baizhang asked, 'What words has Nanquan recently used to instruct his disciples?' Zhaozhou said, 'Presently, people are only taught to leave quietly.' Baizhang said, 'Quietly aside for now, how do you say the phrase of being at a loss?' Zhaozhou took three steps forward. Baizhang rebuked him. Zhaozhou made a shrinking gesture. Baizhang said, 'What a great quietness!' Zhaozhou flicked his sleeves and left.

Zen Master Guangzhao picked it up and said, 'Old Zhaozhou has exchanged his teeth and claws in the lion's den.'

Example: Linji ascended the hall to preach. A monk came out to prostrate. Linji then shouted. The monk said, 'Old Master, it's best not to poke your head around.' Linji said, 'Where do you say it falls?' The monk then shouted. Another monk asked, 'What is the great meaning of the Buddha-dharma?' Linji then shouted. The monk prostrated. Linji said, 'Do you say this shout is good or not?' The monk said, 'The bandit army is utterly defeated.' Linji said, 'Where is the fault?' The monk said, 'No further offenses are allowed.' Linji then said, 'If you want to understand Linji's guest-host phrase, please ask the two Zen practitioners who just asked the questions.'

Zen Master Guangzhao picked it up and said, 'True gold must be tested by fire.'

Example: Shuiliao (Shuiliao) [a Zen monk] visited Mazu (Mazu Daoyi) [an influential Zen master]. The master asked, 'What is the meaning of the Patriarch's coming from the West [referring to Bodhidharma's journey to China]?' He was kicked to the ground by Master Ma. He got up, clapped his hands, and laughed heartily. He had a great enlightenment on the spot. Then he inherited Master Ma's mantle. After residing in a place, a monk asked him:

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如何是祖師西來意。水潦云。自從馬師一踏后。直至如今笑不休。

師拈云。大眾。你道水潦還曾悟也未。

云居山曉舜禪師三則

舉。石霜遷化。眾請首座住院。虔侍者曰。夫續先師住持。須會先師意。祇如先師道。休去．歇去．寒灰枯木去．直似一條白練去。未審首座作么生會。首座云。先師意。明一色邊事。虔侍者云。與么會。又何會夢見先師意。首座乃焚香云。某甲若會先師意。香菸盡處脫去。若不會先師意。香菸盡處脫去不得。良久。香菸盡。首座脫去。虔侍者曰。坐脫立化即不無首座。要且未夢見先師意。

師云。你等諸人且作么生會。諸人會處。便道首座與么說。是說道理。所以虔侍者不肯伊。大愚道。虔侍者盡平生見解。只具一隻眼。

舉。趙州問南泉云。明頭合。暗頭合。南泉便歸方丈。趙州云。遮老子。尋常口吧吧地。被我問著。杜口無詞。首座云。莫道和尚無語。自是上座不會。趙州便掌首座。云。遮一掌合是堂頭老子吃。首座便休。

師云。你諸人作么生會。諸人會處。便道首座落佗趙州圈樻。與么會又爭得。大愚道。趙州大似傍若無人。

舉。鄧隱峰去訪丹霞。山下逢見丹霞。乃問。丹霞山在什麼處。霞雲。青黯黯處。峰近前便扭住云。莫祇

【現代漢語翻譯】 現代漢語譯本： 『如何是祖師西來意』（什麼是祖師菩提達摩從西方來到中國的真正意圖）？水潦云（水潦禪師說），『自從馬師一踏后』（自從馬祖道一禪師開悟之後），『直至如今笑不休』（直到現在我還在不停地笑）。

師拈云（禪師拈起話頭說），『大眾，你道水潦還曾悟也未』（各位，你們說水潦禪師他開悟了嗎）？

云居山曉舜禪師三則

舉（舉例）。石霜（石霜慶諸禪師）遷化（圓寂）后，眾（僧）請首座（寺院裡的第一座）住院（主持寺院）。虔侍者（虔誠的侍者）曰（說），『夫續先師住持（要繼承先師主持寺院），須會先師意（必須領會先師的意圖）。祇如先師道（就像先師說的），休去（停止一切活動），歇去（放下一切念頭），寒灰枯木去（像寒冷的灰燼和枯萎的樹木一樣），直似一條白練去（像一條白色的絲綢一樣）。未審首座作么生會（不知道首座您是怎麼理解的）？』首座云（首座說），『先師意（先師的意圖），明一色邊事（是明白純一不雜的境界）』。虔侍者云（虔侍者說），『與么會（這樣理解），又何會夢見先師意（又怎麼能夢見先師的意圖呢）？』首座乃焚香云（首座於是焚香說），『某甲若會先師意（如果我領會了先師的意圖），香菸盡處脫去（在香菸燃盡的地方脫去生死）；若不會先師意（如果我沒有領會先師的意圖），香菸盡處脫去不得（在香菸燃盡的地方就不能脫去生死）』。良久（過了很久），香菸盡（香燃盡了），首座脫去（首座圓寂了）。虔侍者曰（虔侍者說），『坐脫立化即不無首座（坐著圓寂、站著圓寂，這樣的事情首座做到了），要且未夢見先師意（但終究沒有夢見先師的意圖）』。

師云（禪師說），『你等諸人且作么生會（你們這些人又是怎麼理解的）？諸人會處（你們理解的地方），便道首座與么說（就說首座這樣說），是說道理（是在說道理）。所以虔侍者不肯伊（所以虔侍者不認可他）。』大愚道（大愚禪師說），『虔侍者盡平生見解（虔侍者用盡一生的見解），只具一隻眼（也只具備一隻眼）』。

舉（舉例）。趙州（趙州從諗禪師）問南泉云（問南泉普愿禪師），『明頭合（光明的一面如何），暗頭合（黑暗的一面如何）？』南泉便歸方丈（南泉禪師就回到自己的房間）。趙州云（趙州禪師說），『遮老子（這個老傢伙），尋常口吧吧地（平時總是喋喋不休），被我問著（被我一問），杜口無詞（就閉口無言）』。首座云（首座說），『莫道和尚無語（不要說和尚沒有話說），自是上座不會（只是上座您不會領會）』。趙州便掌首座（趙州禪師就打首座一巴掌），云（說），『遮一掌合是堂頭老子吃（這一巴掌應該由住持來吃）』。首座便休（首座就沉默了）。

師云（禪師說），『你諸人作么生會（你們這些人是怎麼理解的）？諸人會處（你們理解的地方），便道首座落佗趙州圈樻（就說首座落入了趙州禪師的圈套），與么會又爭得（這樣理解又有什麼用）？』大愚道（大愚禪師說），『趙州大似傍若無人（趙州禪師好像旁若無人一樣）』。

舉（舉例）。鄧隱峰（鄧隱峰禪師）去訪丹霞（去拜訪丹霞天然禪師），山下逢見丹霞（在山下遇到了丹霞禪師），乃問（於是問道），『丹霞山在什麼處（丹霞山在哪裡）？』霞雲（丹霞禪師說），『青黯黯處（青色昏暗的地方）』。峰近前便扭住云（鄧隱峰走上前就抓住丹霞禪師說），『莫祇

English version: 『What is the meaning of the Patriarch's coming from the West?』 Shui Lao (Shui Lao Chan Master) said, 『Since Master Ma's one kick,』 『Until now, I haven't stopped laughing.』

The Master picked up and said, 『Everyone, do you say that Shui Lao has realized it or not?』

Three Cases of Chan Master Xiaoshun of Yunju Mountain

Example: When Shishuang (Chan Master Shishuang Qingzhu) passed away, the monks invited the head seat (the first seat in the monastery) to take charge of the monastery. Attendant Qian (Devout Attendant) said, 『To continue the abbotship of the late master, one must understand the late master's intention. Just as the late master said, 'Stop, rest, go like cold ashes and withered wood, go straight like a white silk.' I wonder how the head seat understands it?』 The head seat said, 『The late master's intention is to understand the matter of pure and unmixed realm.』 Attendant Qian said, 『If you understand it this way, how can you dream of the late master's intention?』 The head seat then burned incense and said, 『If I understand the late master's intention, I will be liberated where the incense burns out; if I do not understand the late master's intention, I will not be able to be liberated where the incense burns out.』 After a long time, the incense burned out, and the head seat passed away. Attendant Qian said, 『Sitting and passing away, standing and transforming, the head seat can do it, but ultimately he has not dreamed of the late master's intention.』

The Master said, 『How do you all understand it? Where you understand it, you say that the head seat said it this way, and that is talking about the truth. That's why Attendant Qian didn't approve of him.』 Dayu (Chan Master Dayu) said, 『Attendant Qian has exhausted his lifelong understanding, but he only has one eye.』

Example: Zhaozhou (Chan Master Zhaozhou Congshen) asked Nanquan (Chan Master Nanquan Puyuan), 『How does the bright side fit, how does the dark side fit?』 Nanquan then returned to his room. Zhaozhou said, 『This old fellow, usually he is always chattering, but when I ask him, he is speechless.』 The head seat said, 『Don't say that the abbot has no words, it's just that you, the senior, don't understand.』 Zhaozhou then slapped the head seat, saying, 『This slap should be taken by the abbot.』 The head seat then became silent.

The Master said, 『How do you all understand it? Where you understand it, you say that the head seat fell into Zhaozhou's trap, but what's the use of understanding it that way?』 Dayu said, 『Zhaozhou seems to be acting as if there is no one else around.』

Example: Deng Yin Feng (Chan Master Deng Yin Feng) went to visit Danxia (to visit Chan Master Danxia Tianran), and met Danxia at the foot of the mountain. He then asked, 『Where is Danxia Mountain?』 Danxia said, 『Where it is blue and dim.』 Feng stepped forward and grabbed Danxia, saying, 『Don't just』

【English Translation】 English version: 『What is the meaning of the Patriarch's coming from the West?』 Shui Lao (Shui Lao Chan Master) said, 『Since Master Ma's one kick,』 『Until now, I haven't stopped laughing.』

The Master picked up and said, 『Everyone, do you say that Shui Lao has realized it or not?』

Three Cases of Chan Master Xiaoshun of Yunju Mountain

Example: When Shishuang (Chan Master Shishuang Qingzhu) passed away, the monks invited the head seat (the first seat in the monastery) to take charge of the monastery. Attendant Qian (Devout Attendant) said, 『To continue the abbotship of the late master, one must understand the late master's intention. Just as the late master said, 'Stop, rest, go like cold ashes and withered wood, go straight like a white silk.' I wonder how the head seat understands it?』 The head seat said, 『The late master's intention is to understand the matter of pure and unmixed realm.』 Attendant Qian said, 『If you understand it this way, how can you dream of the late master's intention?』 The head seat then burned incense and said, 『If I understand the late master's intention, I will be liberated where the incense burns out; if I do not understand the late master's intention, I will not be able to be liberated where the incense burns out.』 After a long time, the incense burned out, and the head seat passed away. Attendant Qian said, 『Sitting and passing away, standing and transforming, the head seat can do it, but ultimately he has not dreamed of the late master's intention.』

The Master said, 『How do you all understand it? Where you understand it, you say that the head seat said it this way, and that is talking about the truth. That's why Attendant Qian didn't approve of him.』 Dayu (Chan Master Dayu) said, 『Attendant Qian has exhausted his lifelong understanding, but he only has one eye.』

Example: Zhaozhou (Chan Master Zhaozhou Congshen) asked Nanquan (Chan Master Nanquan Puyuan), 『How does the bright side fit, how does the dark side fit?』 Nanquan then returned to his room. Zhaozhou said, 『This old fellow, usually he is always chattering, but when I ask him, he is speechless.』 The head seat said, 『Don't say that the abbot has no words, it's just that you, the senior, don't understand.』 Zhaozhou then slapped the head seat, saying, 『This slap should be taken by the abbot.』 The head seat then became silent.

The Master said, 『How do you all understand it? Where you understand it, you say that the head seat fell into Zhaozhou's trap, but what's the use of understanding it that way?』 Dayu said, 『Zhaozhou seems to be acting as if there is no one else around.』

Example: Deng Yin Feng (Chan Master Deng Yin Feng) went to visit Danxia (to visit Chan Master Danxia Tianran), and met Danxia at the foot of the mountain. He then asked, 『Where is Danxia Mountain?』 Danxia said, 『Where it is blue and dim.』 Feng stepped forward and grabbed Danxia, saying, 『Don't just』

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遮個便是。霞雲。真師子兒。一撥便轉。峰便休。

師云。大愚道。丹霞祇知衫穿。不覺鞋綻。

婺州承天簡禪師五則

舉。法燈禪師問僧。禪客相逢祇彈指。此心能有幾人知。作么生會。僧彈指一下。燈云。恁么會又爭得。僧云。未審和尚尊意如何。燈彈指一下。

師拈云。將謂眾生苦。更有苦眾生。

舉。玄沙和尚到三斗庵主處。三斗乃云。住山年深。不怪無坐具。沙云。庵主來在那。后法燈別三斗語云。當時但觸禮。

師拈云。玄沙不解作客。勞煩主人。法燈大似將磚換玉。

舉。南泉和尚有書與茱萸和尚。書中雲。理隨事變。寬廓非外。事從理變。寂寥非內。茱萸看了。呈起問大眾云。誰能與山僧作得回書。乃有僧問。如何是寬廓非外。茱萸云。問一答百也無妨。僧曰。如何是寂寥非內。茱萸云。睹對顏色不好手。僧又問長沙和尚。如何是寬廓非外。長沙閉目良久。僧曰。如何是寂寥非內。長沙開目視之。僧又問趙州和尚。如何是寬廓非外。州作吃飯勢。僧曰。如何是寂寥非內。州作拭口勢。僧便舉似南泉。泉云。此之三人。不謬為吾嫡子。

師拈云。此三人。一人得皮。一人得肉。一人秦不收。魏不管。

舉。僧問大顛和尚。不昧本來人。請師高

【現代漢語翻譯】 現代漢語譯本 這就是了。像彩霞一樣。真是獅子之子（比喻有能力的人），一撥就轉動（比喻一點就透），到頂峰就停止（比喻恰到好處）。

師父說，大愚禪師說，丹霞禪師只知道衣服穿破了，卻沒有察覺鞋子也綻開了（比喻只注意到表面，沒有注意到細節）。

婺州承天簡禪師五則

舉例。法燈禪師問僧人：『禪客相逢只彈指，此心能有幾人知？』（禪者相遇只是彈指，這其中的心意有幾人能知曉？）怎麼理解？僧人彈指一下。法燈說：『這樣理解又有什麼用？』僧人說：『不知道和尚您的意思如何？』法燈彈指一下。

師父拈出說道：『本以為眾生已經夠苦了，沒想到還有更苦的眾生。』

舉例。玄沙和尚到三斗庵主處，三斗於是說：『住山多年，不怪沒有坐具（坐墊）。』玄沙說：『庵主你從哪裡來？』後來法燈對三斗說：『當時應該觸禮（行禮）。』

師父拈出說道：『玄沙不懂得做客，勞煩主人。法燈很像是用磚頭換玉。』

舉例。南泉和尚有書信給茱萸和尚，信中說：『理隨事變，寬廓非外；事從理變，寂寥非內。』（真理隨著事物變化而變化，其寬廣無邊不在事物之外；事物隨著真理變化而變化，其寂靜空虛不在事物之內。）茱萸看了，拿出來問大眾說：『誰能替山僧作一封回信？』於是有個僧人問：『如何是寬廓非外？』茱萸說：『問一答百也無妨。』僧人說：『如何是寂寥非內？』茱萸說：『睹對顏色不好手（看到對方的臉色不好就不好下手）。』僧人又問長沙和尚：『如何是寬廓非外？』長沙閉目良久。僧人說：『如何是寂寥非內？』長沙睜開眼睛看著他。僧人又問趙州和尚：『如何是寬廓非外？』趙州做出吃飯的姿勢。僧人說：『如何是寂寥非內？』趙州做出擦嘴的姿勢。僧人便把這些告訴南泉。南泉說：『這三個人，沒有錯，是我的嫡傳弟子。』

師父拈出說道：『這三個人，一人得其皮毛，一人得其血肉，一人秦不收，魏不管（比喻不落窠臼，自由自在）。』

舉例。僧人問大顛和尚：『不昧本來人（沒有迷失本來面目的人），請師父高

【English Translation】 English version This is it. Like the rosy clouds. Truly a lion's cub (metaphor for a capable person), turning with a single push (metaphor for understanding immediately), stopping at the peak (metaphor for being just right).

The master said, 'Great Fool (Da Yu) said, Danxia (Danxia) only knew that his robe was torn, but didn't notice that his shoes were coming apart (metaphor for noticing the superficial but missing the details).'

Five Cases of Chan Master Jian of Chengtian in Wuzhou

Example: Chan Master Fadeng (Fa Deng) asked a monk, 'Chan practitioners meet and only snap their fingers; how many people can understand this mind?' How do you understand it? The monk snapped his fingers once. Deng said, 'What's the use of understanding it like that?' The monk said, 'I don't know what your intention is, Master.' Deng snapped his fingers once.

The master picked it up and said, 'I thought sentient beings were suffering enough, but there are even more suffering sentient beings.'

Example: Venerable Xuansha (Xuan Sha) arrived at the hermitage of Abbot Sandou (San Dou). Sandou then said, 'Having lived on the mountain for many years, it's not surprising that I don't have a sitting mat.' Xuansha said, 'Where did you come from, Abbot?' Later, Fadeng said to Sandou, 'You should have touched and bowed at that time.'

The master picked it up and said, 'Xuansha doesn't know how to be a guest, troubling the host. Fadeng is very much like exchanging bricks for jade.'

Example: Venerable Nanquan (Nan Quan) had a letter for Venerable Zhuyu (Zhu Yu). The letter said, 'Principle changes with events; vastness is not outside. Events change with principle; stillness is not inside.' Zhuyu read it and presented it to the assembly, saying, 'Who can write a reply for this mountain monk?' Then a monk asked, 'What is vastness not outside?' Zhuyu said, 'It doesn't matter if you ask one question and get a hundred answers.' The monk said, 'What is stillness not inside?' Zhuyu said, 'It's not good to act when you see a bad expression on someone's face.' The monk then asked Venerable Changsha (Chang Sha), 'What is vastness not outside?' Changsha closed his eyes for a long time. The monk said, 'What is stillness not inside?' Changsha opened his eyes and looked at him. The monk then asked Venerable Zhaozhou (Zhao Zhou), 'What is vastness not outside?' Zhaozhou made a gesture of eating. The monk said, 'What is stillness not inside?' Zhaozhou made a gesture of wiping his mouth. The monk then told Nanquan about these things. Nanquan said, 'These three people are indeed my direct disciples.'

The master picked it up and said, 'These three people, one got the skin, one got the flesh, and one is not taken in by Qin and not cared for by Wei (metaphor for being unconventional and free).'

Example: A monk asked Venerable Dadian (Da Dian), 'The one who is not deluded about his original nature, please, Master, give high

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著眼。顛低頭。僧曰。大顛法道。今日親曉。未審靈山事若何。顛舉頭。僧曰。一等勿絃琴。唯師彈得妙。顛合掌。僧展兩手。顛云。賴遇老僧。僧禮拜。顛便皈方丈。僧云。弄巧成拙。

師拈云。遮僧雖能掉鬥。不解理兵。大顛大似生錢放債。

舉。有一梵僧來參仰山。仰山于地上𦘕一半月相。僧添成圓月相。乃以腳抹卻。山展兩手。僧云。此土有小釋迦出現。

師拈云。仰山大似啞子吃苦瓜。

洪州翠巖山可真禪師一則

舉。僧問巴陵。如何是道。陵雲。明眼人落井。又問寶應。如何是道。應云。五鳳樓前。又問首山。如何是道。山云。腳下深三尺。

師云。此三轉語。一句壁立千仞。一句陸地行船。一句賓主交參。

東京智海慕喆真如禪師二則

舉。云巖掃地次。道吾云。何得太區區生。巖云。須知有不區區者。吾云。恁么則有第二月也。巖舉起掃帚云。遮個是第幾月。吾便休。后玄沙云。我當時若見。向伊道。正是第二月。雲門云。奴見婢慇勤。

師云。將勤補拙。此三句語。一句可以定乾坤。一句可以驗衲僧。一句可以接初機。諸人還揀辨得么。若揀辨得出。許你親見惠光。若辨不出。莫道慧光山勢險。隔江遙望碧雲開。

舉。夾山在溈山

【現代漢語翻譯】 現代漢語譯本 著眼。（某僧）低下頭。（大）顛禪師說：『大顛（Dadian，人名）的佛法，今天我親自體會到了。』（某僧）問道：『不知靈山（Lingshan，佛教聖地，指佛陀說法之地）的事情怎麼樣了？』（大）顛禪師抬起頭。（某僧）說：『同樣是不上弦的琴，只有禪師您彈得最妙。』（大）顛禪師合掌。（某僧）張開雙手。（大）顛禪師說：『幸虧遇到了老僧。』（某僧）禮拜。（大）顛禪師於是回到方丈室。（某僧）說：『弄巧成拙。』

慧光禪師拈評道：『這個僧人雖然能耍花招，卻不明白用兵的道理。大顛（Dadian）就像用剛鑄好的錢去放債，得不償失。』

（慧光禪師）舉例說，有一個梵僧（Fan Seng，印度僧人）來參拜仰山（Yangshan，人名）禪師。仰山（Yangshan）在地上畫了半個月亮的形狀。梵僧（Fan Seng）把它添畫成一個圓月，然後用腳抹掉了。仰山（Yangshan）張開雙手。梵僧（Fan Seng）說：『此地有小釋迦（Shijia，釋迦牟尼佛的簡稱）出現了。』

慧光禪師拈評道：『仰山（Yangshan）就像啞巴吃黃連，有苦說不出。』

洪州（Hongzhou，地名）翠巖山（Cuiyan Mountain，山名）可真（Kezhen，人名）禪師的一則公案：

（慧光禪師）舉例說，有僧人問巴陵（Baling，人名）禪師：『什麼是道？』巴陵（Baling）禪師說：『明眼人落井。』又問寶應（Baoying，地名）禪師：『什麼是道？』寶應（Baoying）禪師說：『五鳳樓（Wufeng Tower，樓名）前。』又問首山（Shoushan，山名）禪師：『什麼是道？』首山（Shoushan）禪師說：『腳下深三尺。』

慧光禪師說：『這三句轉語，一句壁立千仞，一句陸地行船，一句賓主交參。』

東京（Dongjing，地名）智海（Zhihai，人名）慕喆（Muzhe，人名）真如（Zhenru，人名）禪師的兩則公案：

（慧光禪師）舉例說，云巖（Yunyan，人名）禪師正在掃地，道吾（Daowu，人名）禪師說：『為什麼這麼瑣碎？』云巖（Yunyan）禪師說：『須知有不瑣碎的。』道吾（Daowu）禪師說：『這樣說來，就有第二個月亮了。』云巖（Yunyan）禪師舉起掃帚說：『這個是第幾個月亮？』道吾（Daowu）禪師便沉默了。後來玄沙（Xuansha，人名）禪師說：『我當時如果見到，就對他說：『正是第二個月亮。』』雲門（Yunmen，人名）禪師說：『奴才見婢女慇勤。』

慧光禪師說：『將勤補拙。這三句話，一句可以定乾坤，一句可以檢驗衲僧，一句可以接引初學者。各位還能分辨得出來嗎？如果分辨得出來，就允許你親見惠光（Huiguang，人名）。如果分辨不出來，就不要說慧光（Huiguang）山勢險峻，隔著江遙望碧雲開放。』

（慧光禪師）舉例說，夾山（Jiashan，山名）在溈山（Weishan，山名）

【English Translation】 English version Looking intently. (A monk) lowers his head. Zen Master (Da) Dian says, 'Today I have personally understood the Dharma of Dadian (Dadian, personal name).' (The monk) asks, 'I wonder, how are things at Ling Mountain (Lingshan, a sacred Buddhist site, referring to where the Buddha preached)?' (Da) Dian raises his head. (The monk) says, 'The same as a stringless zither, only the master plays it wonderfully.' (Da) Dian puts his palms together. (The monk) spreads out both hands. (Da) Dian says, 'Fortunately, I met the old monk.' (The monk) bows. (Da) Dian then returns to his abbot's quarters. (The monk) says, 'Trying to be clever but becoming clumsy.'

Zen Master Huiguang comments, 'Although this monk can play tricks, he doesn't understand the art of war. Dadian (Dadian) is like lending money with newly minted coins, a losing proposition.'

(Zen Master Huiguang) cites an example: A Fan Seng (Fan Seng, Indian monk) came to visit Zen Master Yangshan (Yangshan, personal name). Yangshan (Yangshan) drew half a moon on the ground. The Fan Seng (Fan Seng) added to it, making it a full moon, and then wiped it away with his foot. Yangshan (Yangshan) spread out both hands. The Fan Seng (Fan Seng) said, 'A small Shakya (Shijia, abbreviation of Shakyamuni Buddha) has appeared in this land.'

Zen Master Huiguang comments, 'Yangshan (Yangshan) is like a mute eating bitter melon, unable to express his suffering.'

A case of Zen Master Kezhen (Kezhen, personal name) of Cuiyan Mountain (Cuiyan Mountain, mountain name) in Hongzhou (Hongzhou, place name):

(Zen Master Huiguang) cites an example: A monk asked Zen Master Baling (Baling, personal name), 'What is the Dao?' Zen Master Baling (Baling) said, 'A clear-eyed person falls into a well.' He also asked Zen Master Baoying (Baoying, place name), 'What is the Dao?' Zen Master Baoying (Baoying) said, 'In front of the Five Phoenix Tower (Wufeng Tower, tower name).' He also asked Zen Master Shoushan (Shoushan, mountain name), 'What is the Dao?' Zen Master Shoushan (Shoushan) said, 'Three feet deep under your feet.'

Zen Master Huiguang says, 'These three turning phrases, one is a sheer cliff, one is sailing on land, and one is the host and guest intermingling.'

Two cases of Zen Master Zhenru (Zhenru, personal name) of Zhihai (Zhihai, personal name) and Muzhe (Muzhe, personal name) in Dongjing (Dongjing, place name):

(Zen Master Huiguang) cites an example: Zen Master Yunyan (Yunyan, personal name) was sweeping the floor when Zen Master Daowu (Daowu, personal name) said, 'Why are you being so meticulous?' Zen Master Yunyan (Yunyan) said, 'You must know there is something that is not meticulous.' Zen Master Daowu (Daowu) said, 'In that case, there is a second moon.' Zen Master Yunyan (Yunyan) raised the broom and said, 'Which moon is this?' Zen Master Daowu (Daowu) then fell silent. Later, Zen Master Xuansha (Xuansha, personal name) said, 'If I had seen it at that time, I would have said to him, 'It is precisely the second moon.'' Zen Master Yunmen (Yunmen, personal name) said, 'The servant is attentive to the maid.'

Zen Master Huiguang says, 'Using diligence to compensate for clumsiness. These three sentences, one can stabilize the universe, one can test a monk, and one can guide beginners. Can you all discern them? If you can discern them, you are allowed to personally see Huiguang (Huiguang, personal name). If you cannot discern them, don't say that the mountain of Huiguang (Huiguang) is dangerous; from across the river, you can see the blue clouds opening up.'

(Zen Master Huiguang) cites an example: Jiashan (Jiashan, mountain name) was at Weishan (Weishan, mountain name).

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作典座。一日。溈山問。今日吃甚麼菜。夾山云。二年共一春。溈山云。如法修事著。山云。龍宿鳳巢。

師云。夾山雖逞家風。美即美矣。善即未善。慧光即不然。尋常茶飯。隨家豐儉。或有人問。今日吃甚菜。向道。不是茄子。便是菘菜。如法修事著。五味不少。且道夾山是。慧光是。

廬山東林廣惠常總照覺禪師一則

舉。汾州昭禪師。僧問。如何是接初機底句。州云。汝是行腳僧。如何是辨衲僧底句。州云。西方日出卯。如何是正令行底句。州云。千里特來呈舊面。如何是立乾坤底句。州云。北俱盧洲長粳米。食者無貪亦無嗔。汾州復云。老僧將此四轉語驗天下衲子。

師云。驗則驗矣。爭柰有個人不肯。寶峰今日對大眾前。敢別汾州四轉語。

如何是接初機底句。

師云。無底缽盂光炟赫。

如何是辨衲僧底句。

師云。天臺楖𣗖黑鱗皴。

如何是正令行底句。

師云。戴盆鍱腹三千里。

如何是立乾坤底句。

師云。人問天上一般春。師復云。汾州與么驗天下衲子。寶峰與么辨海上禪流。

南嶽云峰文悅禪師五則

舉。玄沙一日見長生。乃作一圓相。生云。一切人出遮個不得。沙云。情知你向鬼窟里作活計。生

【現代漢語翻譯】 現代漢語譯本 作典座（負責寺院飲食的僧人）。一日，溈山（禪師名）問：『今日吃什麼菜？』夾山（禪師名）答：『二年共一春。』溈山說：『如法修事著（按照佛法好好地做）。』夾山說：『龍宿鳳巢（龍居住在鳳凰的巢穴里）。』

常總照覺禪師說：『夾山雖然展現了他的家風，好是好，但還不夠完善。慧光（禪師名）就不同了，尋常茶飯，隨家豐儉（家常便飯，根據各家情況豐盛或簡樸）。如果有人問：『今日吃什麼菜？』就回答說：『不是茄子，便是菘菜。』如法修事著，五味不少（按照佛法好好地做，各種味道都不會少）。』那麼，夾山對呢，還是慧光對呢？』

廬山東林廣惠常總照覺禪師一則

舉例。汾州昭禪師（禪師名）。有僧人問：『如何是接初機底句（如何是接引初學者的語句）？』汾州說：『汝是行腳僧（你是個雲遊僧人）。』問：『如何是辨衲僧底句（如何是辨別有道行僧人的語句）？』汾州說：『西方日出卯（太陽從西方升起）。』問：『如何是正令行底句（如何是正令推行的語句）？』汾州說：『千里特來呈舊面（千里迢迢特來展現舊面貌）。』問：『如何是立乾坤底句（如何是樹立天地的語句）？』汾州說：『北俱盧洲長粳米，食者無貪亦無嗔（北俱盧洲出產長粒粳米，食用者沒有貪婪也沒有嗔恨）。』汾州又說：『老僧將此四轉語驗天下衲子（老衲用這四句轉語來檢驗天下的僧人）。』

常總照覺禪師說：『檢驗是檢驗了，只是恐怕有人不肯。寶峰（禪師自稱）今日在大眾面前，敢於另說汾州的四句轉語。』

『如何是接初機底句？』

常總照覺禪師說：『無底缽盂光炟赫（沒有底的缽盂閃耀著光芒）。』

『如何是辨衲僧底句？』

常總照覺禪師說：『天臺楖𣗖黑鱗皴（天臺山的楖𣗖樹皮像黑色魚鱗般粗糙）。』

『如何是正令行底句？』

常總照覺禪師說：『戴盆鍱腹三千里（頭上頂著盆，肚子上裹著鐵甲，走了三千里）。』

『如何是立乾坤底句？』

常總照覺禪師說：『人問天上一般春（人們問天上也是一樣的春天嗎）。』常總照覺禪師又說：『汾州這樣檢驗天下的僧人，寶峰這樣辨別海上的禪流。』

南嶽云峰文悅禪師五則

舉例。玄沙（禪師名）一日見到長生（僧人名），於是畫了一個圓相。長生說：『一切人出遮個不得（所有人都無法超出這個圓相）。』玄沙說：『情知你向鬼窟里作活計（我知道你是在鬼窟里生活）。』

【English Translation】 English version Serving as the Tenzo (the monk in charge of the monastery's kitchen). One day, Weishan (Zen master's name) asked, 'What vegetables are we eating today?' Jiashan (Zen master's name) replied, 'Two years share one spring.' Weishan said, 'Practice diligently according to the Dharma.' Jiashan said, 'Dragons dwell in phoenix nests.'

Zen Master Changzhao Jue said, 'Although Jiashan displays his family style, it is good, but not yet perfect. Huiguang (Zen master's name) is different. Ordinary tea and rice, according to the family's wealth or poverty. If someone asks, 'What vegetables are we eating today?' Answer, 'If it's not eggplant, it's Chinese cabbage.' Practice diligently according to the Dharma, and no flavor will be lacking.' So, is Jiashan right, or is Huiguang right?'

A story of Zen Master Changzhao Jue of Donglin Guanghui Temple in Lushan

Example: Zen Master Zhao of Fenzhou (Zen master's name). A monk asked, 'What is the phrase to receive beginners?' Fenzhou said, 'You are a traveling monk.' Asked, 'What is the phrase to distinguish a true monk?' Fenzhou said, 'The sun rises in the west at Mao (5-7 am).' Asked, 'What is the phrase for the proper order to be carried out?' Fenzhou said, 'Coming from a thousand miles to present the old face.' Asked, 'What is the phrase to establish the universe?' Fenzhou said, 'In Uttarakuru, there is long-grain rice; those who eat it have neither greed nor anger.' Fenzhou added, 'This old monk uses these four turning phrases to test all the monks in the world.'

Zen Master Changzhao Jue said, 'Testing is testing, but I'm afraid some people won't agree. Baofeng (the Zen master referring to himself) dares to offer four different turning phrases of Fenzhou before the assembly today.'

'What is the phrase to receive beginners?'

Zen Master Changzhao Jue said, 'The bottomless alms bowl shines brightly.'

'What is the phrase to distinguish a true monk?'

Zen Master Changzhao Jue said, 'The bark of the Tiantai Torreya tree is rough like black fish scales.'

'What is the phrase for the proper order to be carried out?'

Zen Master Changzhao Jue said, 'Wearing a basin on the head and iron armor on the belly, traveling three thousand miles.'

'What is the phrase to establish the universe?'

Zen Master Changzhao Jue said, 'People ask if spring is the same in the heavens.' Zen Master Changzhao Jue also said, 'Fenzhou tests the monks of the world in this way, and Baofeng distinguishes the Zen practitioners of the sea in this way.'

Five stories of Zen Master Wenyue of Yunfeng in Nanyue

Example: One day, Xuansha (Zen master's name) saw Changsheng (monk's name) and drew a circle. Changsheng said, 'No one can escape this circle.' Xuansha said, 'I know you are making a living in a ghost cave.'

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云。某甲祇如此。和尚又作么生。沙云。一切人出遮個不得。生云。某甲適來與么道。為甚不得。和尚恁么道。為甚卻得。沙云。我道得。你道不得。

師云。道得．道不得。總在玄沙圈裡。如今還有出得底么。

舉。雪峰示眾云。盡乾坤大地撮來如粟米粒大。拋向面前。漆桶不會。打鼓普請看。

師云。雖然比上不足。翠巖更與你葛藤。拈拄杖云。還見雪峰么。

舉。雲門示眾云。佛法也大有。只是舌短。

師云。雲門與么道。也是秦州來。

舉。汾州示眾。識得拄杖子。行腳事畢。

師拈起拄杖云。遮個豈不是拄杖子。阿那個是你行腳事。復云。楖𣗖橫擔不顧人。直入千峰萬峰去。

舉。五泄初參石頭。才到門。便云。一言相契即住。一言不契即去。石頭踞坐。泄拂袖便行。頭遂召阇梨。泄回首。頭云。從生至死。只是遮個。回頭轉腦作什麼。因而有省。

師云。石頭老人坐不定。把不住。似遮般擔板漢。從教去便休。又喚他回頭來。被他茶糊一上。道我向遮里有個悟處。驢年夢見。

潭州大溈懷秀禪師一則

舉。仰山夢往彌勒所。令居第二座。有尊者白槌云。今當第二座說法。仰山起。白槌云。摩詞衍法。離四句絕百非。諦聽。諦聽。

【現代漢語翻譯】 現代漢語譯本： 云。某甲（某人，我）只是這樣認為。和尚您又怎麼看？玄沙（指玄沙師備禪師）說：所有人都逃不出這個範圍。學僧說：我剛才那樣說，為什麼不行？和尚您這樣說，為什麼卻可以？玄沙說：我說得，你說不得。

翠巖禪師說：說得，說不得，都在玄沙的圈子裡。現在還有能跳出這個圈子的人嗎？

雪峰（指雪峰義存禪師）開示大眾說：將整個天地都撮起來，像一粒粟米那麼大，拋在面前。如果還是不明白，那就敲鼓，請大家一起來參看。

翠巖禪師說：雖然和雪峰禪師相比還差很遠，但我翠巖再為你們多做解釋。拿起拄杖說：還見到雪峰禪師了嗎？

雲門（指雲門文偃禪師）開示大眾說：佛法非常廣大，只是難以用言語表達。

翠巖禪師說：雲門禪師這樣說，也是從秦州來的（意指說話不夠直接）。

汾州（指汾州無業禪師）開示大眾：如果認識了這根拄杖，那麼行腳參學的事就結束了。

翠巖禪師拿起拄杖說：這個難道不是拄杖嗎？哪個才是你行腳參學的事？又說：揹著楖𣗖（一種手杖）橫衝直撞，不顧別人，直接進入千峰萬峰之中。

五泄（指五泄靈默禪師）初次參拜石頭（指石頭希遷禪師），剛到門口，就說：如果一句話說得投機，我就留下；如果說得不投機，我就走。石頭禪師盤腿而坐。五泄禪師拂袖便走。石頭禪師於是叫道：阇梨（梵語，意為弟子）。五泄禪師回頭。石頭禪師說：從生到死，只是這個。回頭轉腦做什麼？五泄禪師因此有所領悟。

翠巖禪師說：石頭老禪師坐不住，也把握不住。像這種死板的人，讓他走了就算了。又叫他回頭來，被他用茶糊弄了一下，說我在這裡有個領悟之處，真是驢年才能夢見。

潭州大溈懷秀禪師一則

仰山（指仰山慧寂禪師）夢中去到彌勒菩薩那裡，彌勒菩薩讓他坐在第二座。有尊者敲槌說：現在請第二座說法。仰山禪師起身。尊者敲槌說：摩訶衍法（大乘佛法），遠離四句，斷絕百非。仔細聽，仔細聽。

【English Translation】 English version: Yun. Someone like me just thinks this way. What do you think, venerable monk? Xuansha (referring to Zen Master Xuansha Shibei) said: No one can escape this scope. The student said: Why is it not okay for me to say it that way just now? Why is it okay for you to say it that way, venerable monk? Xuansha said: I can say it, you cannot.

Zen Master Cuiyan said: Being able to say it or not being able to say it, it's all within Xuansha's circle. Is there anyone who can jump out of this circle now?

Xuefeng (referring to Zen Master Xuefeng Yicun) instructed the assembly: Gather the entire universe into a grain of millet, throw it in front of you. If you still don't understand, beat the drum and invite everyone to contemplate.

Zen Master Cuiyan said: Although it's far from being comparable to Zen Master Xuefeng, I, Cuiyan, will explain it further for you. Picking up his staff, he said: Do you still see Zen Master Xuefeng?

Yunmen (referring to Zen Master Yunmen Wenyan) instructed the assembly: The Buddha-dharma is vast, but it's hard to express in words.

Zen Master Cuiyan said: Yunmen said it that way, also coming from Qinzhou (meaning speaking indirectly).

Fenzhou (referring to Zen Master Fenzhou Wuye) instructed the assembly: If you recognize this staff, then the matter of pilgrimage is finished.

Zen Master Cuiyan picked up his staff and said: Isn't this a staff? Which one is your pilgrimage matter? He also said: Carrying the jiechu (a type of staff) horizontally, not caring about others, directly entering thousands and ten thousands of peaks.

Wuxie (referring to Zen Master Wuxie Lingmo) initially visited Shitou (referring to Zen Master Shitou Xiqian). As soon as he arrived at the door, he said: If we agree in one word, I will stay; if we don't agree, I will leave. Zen Master Shitou sat cross-legged. Zen Master Wuxie flicked his sleeve and left. Zen Master Shitou then called out: Jali (Sanskrit, meaning disciple). Zen Master Wuxie turned his head. Zen Master Shitou said: From birth to death, it's just this. What are you doing turning your head? Zen Master Wuxie then had an awakening.

Zen Master Cuiyan said: Old Zen Master Shitou couldn't sit still and couldn't hold on. Like this kind of rigid person, let him go and be done with it. Then calling him back, being fooled by him with tea, saying I have an enlightenment here, it's like dreaming in the year of the donkey.

A story of Zen Master Huaixiu of Dawei in Tanzhou

Yangshan (referring to Zen Master Yangshan Huiji) went to Maitreya Bodhisattva's place in a dream. Maitreya Bodhisattva had him sit in the second seat. A venerable one struck the gavel and said: Now we invite the second seat to speak. Zen Master Yangshan rose. The venerable one struck the gavel and said: Mahayana Dharma (Great Vehicle Buddhism), is far from the four phrases and cuts off the hundred negations. Listen carefully, listen carefully.

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師云。仰山依文解義即不無。忽然彌勒會中有個作者。才見伊道摩訶衍法。便云。合取兩片皮。非唯止絕仰山寐語。亦免後人夢中說夢。

越州天衣義懷禪師三則

舉。修山主問僧。甚處來。僧云。翠巖來。主云。翠巖有甚麼言句示徒。僧云。和尚尋常道。出門逢彌勒。入門見釋迦。主云。恁么道又爭得。僧便問。和尚又如何。主云。出門逢阿誰。入門見什麼。僧于言下有省。

師乃云。雖得一場榮。刖卻一雙足。且道在賓家分上。主家分上。若定當得出。憂則共戚。樂則同歡。山僧則不然。出門則吳山楚水。入門則佛殿行廊。或有個衲僧出問。師意如何。許伊具一隻眼。

舉。雲門頌云。上不見天。下不見地。塞卻咽喉。何處出氣。笑我者多。哂我者少。

師云。雲門恁么道。不覺弄巧成拙。山僧即不然。仰面看天。低頭覷地。口裡吃飯。鼻孔出氣。心不負人。面無慚色。

舉。趙州送僧。舉起拂子云。有佛處不得住。無佛處急走過。三千里外逢人莫舉。僧云。恁么則不去也。州云。摘楊花。摘楊花。

師云。趙州非但走得遮僧腳底皮穿。亦乃啞卻遮僧口。口若不啞。為什麼逢人便舉。

廬山開先善暹禪師二則

舉。明招云。今日風頭梢硬。歸暖處

【現代漢語翻譯】 現代漢語譯本 師父說：仰山 যদি依照字面解釋經義，也不是沒有道理。但如果彌勒菩薩（Maitreya，未來佛）的法會中出現一位有作為的人，剛聽到他說『摩訶衍法』（Mahayana Dharma，大乘佛法），就說『合上兩片嘴皮』，這樣不僅能阻止仰山說夢話，也能避免後人在夢中說夢。

越州天衣義懷禪師三則

舉例：修山主問僧人：『從哪裡來？』僧人說：『從翠巖來。』山主問：『翠巖有什麼言語開示弟子？』僧人說：『和尚經常說，出門遇到彌勒（Maitreya，未來佛），入門見到釋迦（Sakyamuni，釋迦牟尼佛）。』山主說：『這樣說又怎麼行呢？』僧人便問：『和尚您又怎麼說？』山主說：『出門遇到誰？入門見到什麼？』僧人當即有所領悟。

義懷禪師於是說：『雖然得到一場榮耀，卻砍斷了一雙腳。』且說這是在賓客的身份上說的，還是在主人的身份上說的？如果能確定，憂愁就一起分擔，快樂就一同分享。我則不然，出門則是吳山楚水，入門則是佛殿行廊。如果有個僧人出來問，禪師您的意思如何？允許他具有一隻慧眼。

舉例：雲門文偃禪師的頌詞說：『上不見天，下不見地，塞住咽喉，從哪裡出氣？笑我的人多，譏諷我的人少。』

義懷禪師說：雲門這樣說，不覺弄巧成拙。我則不然，仰面看天，低頭看地，嘴裡吃飯，鼻孔出氣，心不虧人，面無慚色。

舉例：趙州從諗禪師送僧人，舉起拂塵說：『有佛的地方不得停留，沒有佛的地方趕緊走過。三千里外遇到人不要提起。』僧人說：『這樣我就不去了。』趙州說：『摘楊花，摘楊花。』

義懷禪師說：趙州不僅能讓這個僧人腳底磨穿，還能讓這個僧人啞口無言。如果口不啞，為什麼遇到人就要提起呢？

廬山開先善暹禪師二則

舉例：明招說：『今天風頭有點硬，回暖和的地方去吧。』

【English Translation】 English version The Master said: If Yangshan interprets the meaning according to the text, it is not without reason. But if a capable person appears in the assembly of Maitreya (Maitreya, the future Buddha), and upon hearing him speak of the 'Mahayana Dharma' (Mahayana Dharma, the Great Vehicle Buddhism), immediately says, 'Shut your two lips,' this would not only prevent Yangshan from talking in his sleep but also prevent future generations from dreaming within dreams.

Three Cases of Zen Master Yihuai of Tianyi Temple in Yuezhou

Example: Abbot Xiushan asked a monk, 'Where do you come from?' The monk said, 'From Cuiyan.' The abbot asked, 'What words does Cuiyan use to instruct his disciples?' The monk said, 'The Abbot often says, 'Meeting Maitreya (Maitreya, the future Buddha) when going out, seeing Sakyamuni (Sakyamuni, the historical Buddha) when entering.'' The abbot said, 'How can it be said like that?' The monk then asked, 'How would you say it, Abbot?' The abbot said, 'Whom do you meet when going out? What do you see when entering?' The monk had an awakening upon hearing these words.

The Master then said: 'Although he gained a moment of glory, he cut off a pair of feet.' Is this said from the perspective of a guest or from the perspective of a host? If it can be determined, then sorrow is shared together, and joy is shared together. But I am not like that. When going out, it is the mountains and waters of Wu and Chu; when entering, it is the Buddha hall and corridors. If a monk comes out and asks, 'What is your intention, Master?' I would allow him to have one eye of wisdom.

Example: Yunmen Wenyan's verse says: 'Above, not seeing the sky; below, not seeing the earth; blocking the throat; where does the breath come from? Many laugh at me, few ridicule me.'

Yihuai said: Yunmen, by saying so, unknowingly made a clumsy move. I am not like that. Looking up at the sky, looking down at the earth, eating with my mouth, breathing through my nostrils, my heart does not fail people, and my face has no shame.

Example: When Zen Master Zhaozhou Congshen was seeing off a monk, he raised his whisk and said, 'Do not stay where there is a Buddha; quickly pass by where there is no Buddha. Do not mention this to anyone you meet three thousand miles away.' The monk said, 'In that case, I will not go.' Zhaozhou said, 'Pick willow catkins, pick willow catkins.'

Yihuai said: Zhaozhou not only made this monk wear out the soles of his feet but also made this monk speechless. If his mouth were not mute, why would he mention it to everyone he met?

Two Cases of Zen Master Shanxian of Kaixian Temple on Mount Lu

Example: Mingzhao said: 'The wind is a bit strong today; let's go back to a warmer place.'

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說話去來。大眾隨入方丈。招云。才到暖處。便見瞌睡。乃以拄杖一時趕散。

師云。停囚長智。當時待伊道。今日風頭稍硬。歸暖處說話去來。但拊一掌。各自歸堂。教遮老漢一場懡㦬。

舉。進山主問澄源云。山河大地。從何而有。源云。從想有。進云。學人擬想一鋋金。還得也無。源無語。

師拈云。澄源老漢將謂想澄成國土。殊不知問者如蟲御木。答者偶爾成文。山僧即不然。待他道。學人擬想一鋌金。得也無。但痛與三十棒。何故如此。賣金遇與買金。

湖州上方齊岳禪師二則

舉。疏山示眾云。山僧咸通已前。明得法身邊事。咸通已后。明得法身向上事。雲門在眾。出問云。如何是法身邊事。疏云。枯樁。如何是法身向上事。山云。非枯椿。門云。還許學人說道理也無。山云。許汝說。門云。枯椿豈不是明法身邊事。山云。是。門云。非枯樁豈不是明法身向上事。山云。是。門指凈瓶云。法身還該個么。山云。阇梨。莫向凈瓶邊會。門云。喏。喏。

師云。疏山總是戰爭收拾得。卻因歌舞破除休。雲門舌上有龍泉。

舉。云居膺和尚示眾云。孤迥峭巍巍。卻問僧云。會么。僧云。不會。居云。汝面前案山子也不會。

師拈云。云居大似按牛頭吃草。

【現代漢語翻譯】 現代漢語譯本：

說話走動。大眾跟隨進入方丈室。禪師招呼說：『剛到溫暖的地方，就看見你們打瞌睡。』於是用拄杖一下子把他們趕散。 禪師說：『拘留罪犯能增長智慧。當時應該等他說：『今天風頭稍微硬了，回暖和的地方說話走動吧。』只要拍他一掌，各自回禪堂去，教這個老漢一場尷尬。』 舉例。進山主問澄源（禪師名號）說：『山河大地，從哪裡產生？』澄源說：『從想念產生。』進山主說：『學人想要想像一錠金子，能得到嗎？』澄源無語。 禪師拈出說：『澄源老漢以為想念能澄清成國土，卻不知道提問的人像蟲子蛀木頭，回答的人偶爾成文章。山僧我就不是這樣。等他說：『學人想要想像一錠金子，能得到嗎？』就狠狠地打他三十棒。為什麼這樣？因為賣金子的人遇到了買金子的人。』 湖州上方齊岳禪師的兩則公案 舉例。疏山（禪師名號）對大眾開示說：『山僧我在咸通（唐僖宗年號）以前，明白法身邊事；咸通以後，明白法身向上事。』雲門（禪師名號）在人群中，出來問道：『什麼是法身邊事？』疏山說：『枯樁。』『什麼是法身向上事？』疏山說：『非枯樁。』雲門說：『還允許學人說說道理嗎？』疏山說：『允許你說。』雲門說：『枯樁豈不是明白法身邊事？』疏山說：『是。』雲門說：『非枯樁豈不是明白法身向上事？』疏山說：『是。』雲門指著凈瓶說：『法身還包括這個嗎？』疏山說：『阇梨（梵語，意為弟子），不要在凈瓶邊體會。』雲門說：『喏（表示應答的詞），喏。』 禪師說：『疏山總是戰爭收拾得來的，卻因為歌舞而破除。雲門舌上有龍泉劍。』 舉例。云居膺（禪師名號）和尚對大眾開示說：『孤立高聳，非常巍峨。』卻問僧人說：『會嗎？』僧人說：『不會。』云居說：『你面前的案山子也不會。』 禪師拈出說：『云居很像按著牛頭讓它吃草。』

【English Translation】 English version:

Speaking and moving about. The assembly followed into the abbot's room. The master called out, 'As soon as you arrive at a warm place, you are seen dozing off.' Thereupon, he scattered them all at once with his staff. The master said, 'Detaining prisoners increases wisdom. At that time, one should have waited for him to say, 'Today the wind is a bit stiff; let's go back to a warm place to talk and move about.' Just give him a slap, and everyone returns to the hall, teaching that old man a lesson in embarrassment.' An example. Mountain Lord Jinshan (a title) asked Chengyuan (a monk's name), 'Where do the mountains, rivers, and earth come from?' Chengyuan said, 'They come from thought.' Jinshan said, 'If a student tries to imagine a tael of gold, can he get it or not?' Chengyuan was speechless. The master picked it up and said, 'Old man Chengyuan thought that thought could clarify and become a land, but he didn't know that the questioner was like a worm eating wood, and the answerer occasionally formed a pattern. I, the mountain monk, am not like that. Waiting for him to say, 'If a student tries to imagine a tael of gold, can he get it or not?' I would give him thirty blows with the stick. Why is that? Because the seller of gold meets the buyer of gold.' Two Cases of Zen Master Qiyue of Shangfang in Huzhou An example. Shushan (a monk's name) instructed the assembly, saying, 'Before Xiantong (reign era of Emperor Xizong of Tang Dynasty), this mountain monk understood the matter of the Dharmakaya's (Dharma body) side; after Xiantong, he understood the matter of the Dharmakaya's upward striving.' Yunmen (a monk's name) was in the assembly and came out to ask, 'What is the matter of the Dharmakaya's side?' Shushan said, 'A withered stump.' 'What is the matter of the Dharmakaya's upward striving?' Shushan said, 'Not a withered stump.' Yunmen said, 'Is the student allowed to speak of reason?' Shushan said, 'You are allowed to speak.' Yunmen said, 'Isn't a withered stump understanding the matter of the Dharmakaya's side?' Shushan said, 'Yes.' Yunmen said, 'Isn't not a withered stump understanding the matter of the Dharmakaya's upward striving?' Shushan said, 'Yes.' Yunmen pointed to the water bottle and said, 'Does the Dharmakaya also include this?' Shushan said, 'Shali (Sanskrit term for disciple), don't understand at the side of the water bottle.' Yunmen said, 'Yes, yes.' The master said, 'Shushan always obtained it through war and conquest, but it was destroyed by singing and dancing. Yunmen has a dragon spring sword on his tongue.' An example. Abbot Yunju Ying (a monk's name) instructed the assembly, saying, 'Isolated and towering, extremely majestic.' But he asked the monks, 'Do you understand?' The monks said, 'No.' Yunju said, 'The mountain in front of you doesn't understand either.' The master picked it up and said, 'Yunju is very much like pressing a cow's head to make it eat grass.'

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江寧府蔣山法泉佛惠禪師三則

舉。本凈和尚云。道體本無修。不修自合道。棄卻一真性。來入鬧浩浩。若逢修道人。第一莫向道。

師云。山僧愛與古人廝拗。若逢修道人。第一切向道。且道向道個什麼。陜府鐵牛渾是鐵。隴西鸚鵡解人言。

舉。修山主云。風動心搖樹。云生性起塵。若明今日事。暗卻本來人。

師云。修山主雖甚奇怪。只解抱橋柱澡洗。山僧即不然。云生洞里陰。風動林間響。若明今日事。半斤是八兩。

舉。香嚴示眾云。我有一機。瞬目揚眉。有人不會。別喚沙彌。

師云。香嚴雖然慈悲廣大。豈知恩多怨深。山僧即不然。我有一機。電掣猶遲。有人不會。腦後金錘。

云居山了元佛印禪師一則

舉。南泉．歸宗．麻谷三人同去禮拜國師。至中路。泉于地上畫一圓相。云。道得即去。歸宗于圓相中坐。麻谷作女人拜。南泉云。恁么則不去。歸宗云。是何心行。

師拈云。歸宗．麻谷。氣宇如王。落在南泉圈裡。當時見佗𦘕圓相。拂袖便行。直饒南泉更有神通。也較三千里。

杭州佛日智才禪師二則

舉。臨濟持缽到一婆子門前云。家常。婆子開門云。太無厭生。濟云。飯猶未曾得。何責人無厭。婆子閉卻門。

【現代漢語翻譯】 現代漢語譯本 江寧府蔣山法泉佛惠禪師三則

舉。本凈和尚說：『道的本體本來就無需修習，不修習自然就符合道。拋棄唯一真實的本性，來到喧鬧的世間。如果遇到修道之人，第一件事就是不要向他說道理。』

法泉禪師說：『我喜歡和古人爭辯。如果遇到修道之人，第一件事就是要向他說道理。』那麼，要向他說道理什麼呢？『陜府的鐵牛渾身都是鐵，隴西的鸚鵡能聽懂人話。』

舉。修山主說：『風吹動，心搖晃樹木；云產生，本性生起塵埃。如果明白今天的事情，就會遮蔽本來的面目。』

法泉禪師說：『修山主雖然非常奇特，但也只會抱著橋柱洗澡。我卻不是這樣。云在山洞裡產生陰影，風吹動在林間發出聲響。如果明白今天的事情，半斤就是八兩。』

舉。香嚴禪師向大眾開示說：『我有一個機鋒，眨眼揚眉之間。如果有人不明白，就另外叫個沙彌來。』

法泉禪師說：『香嚴禪師雖然慈悲廣大，哪裡知道恩惠多了反而招致怨恨。我卻不是這樣。我有一個機鋒，快如閃電還嫌慢。如果有人不明白，就賞他腦後一錘。』

云居山了元佛印禪師一則

舉。南泉（禪師名）、歸宗（禪師名）、麻谷（禪師名）三人一同去禮拜國師。走到半路，南泉在地上畫了一個圓圈，說：『說得出來就過去。』歸宗在圓圈中坐下，麻谷作女人拜。南泉說：『這樣就不去了。』歸宗說：『這是什麼用心？』

佛印禪師拈出此事說：『歸宗、麻谷，氣宇軒昂如王者，卻落在南泉的圈套里。當時如果見到他畫圓圈，拂袖便走，即使南泉更有神通，也比他高出三千里。』

杭州佛日智才禪師二則

舉。臨濟（禪師名）拿著缽來到一位老婦人門前說：『家常便飯。』老婦人開門說：『太不知滿足了。』臨濟說：『飯還沒得到，怎麼責怪人不知滿足？』老婦人就把門關上了。

【English Translation】 English version Three Cases of Zen Master Fohui of Faquan Temple, Jiangning Prefecture, Jiangshan

Case: Abbot Benjing said, 'The substance of the Dao is inherently without cultivation. Without cultivation, it naturally accords with the Dao. Abandoning the one true nature, one enters the noisy world. If you meet a cultivator, the first thing is not to speak of the Dao to him.'

The Master (Faquan) said, 'This mountain monk loves to argue with the ancients. If you meet a cultivator, the first thing is to speak of the Dao to him.' Then, what should you speak of the Dao? 'The iron ox of Shan Prefecture is entirely iron, and the parrot of Longxi understands human speech.'

Case: Layman Xiu said, 'The wind moves, the mind shakes the trees; the clouds arise, the nature stirs up dust. If you understand today's affairs, you will obscure your original self.'

The Master (Faquan) said, 'Layman Xiu is indeed strange, but he only knows how to hug the bridge pillar and bathe. This mountain monk is not like that. Clouds arise in the cave's shadows, and the wind moves, echoing in the forest. If you understand today's affairs, half a catty is eight ounces.'

Case: Xiangyan addressed the assembly, saying, 'I have a device, in the blink of an eye and the raising of an eyebrow. If someone doesn't understand, call another Shami (novice monk).'

The Master (Faquan) said, 'Although Xiangyan is greatly compassionate, how does he know that much kindness breeds deep resentment? This mountain monk is not like that. I have a device, even lightning is slow. If someone doesn't understand, a golden hammer to the back of the head.'

One Case of Zen Master Foyin of Liaoyuan, Yunju Mountain

Case: Nanquan (Zen master's name), Guizong (Zen master's name), and Magu (Zen master's name) went together to pay respects to the National Teacher. On the way, Nanquan drew a circle on the ground and said, 'If you can speak of it, then go.' Guizong sat in the circle, and Magu made a woman's bow. Nanquan said, 'In that case, we won't go.' Guizong said, 'What is this intention?'

The Master (Foyin) picked up the case and said, 'Guizong and Magu, with the bearing of kings, fell into Nanquan's trap. If they had seen him draw the circle and simply brushed their sleeves and left, even if Nanquan had greater supernatural powers, they would have been three thousand miles ahead.'

Two Cases of Zen Master Zhicai of Fori Temple, Hangzhou

Case: Linji (Zen master's name) carried his bowl to the front of an old woman's door and said, 'A simple meal.' The old woman opened the door and said, 'Too insatiable.' Linji said, 'I haven't even gotten any rice yet, how can you accuse me of being insatiable?' The old woman closed the door.

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師拈云。婆子雖然機智縱橫。也是自損。臨濟出。不當時過著此人。翻在閫外。若要臨濟口閉。直須將飯與伊。

舉。南泉垂語云。喚作如如。早是變也。今時人須向異類中行。趙州云。異則不問。如何是類。南泉兩手托地。趙州便與一踏。歸涅槃堂云。悔。悔。首座問云。悔個什麼。州云。悔不更與兩踏。

師拈云。父不慈。子不孝。作之在前。悔之在後。明眼衲僧難緘其口。

東京智海本逸正覺禪師三則

舉。僧辭歸宗。宗問。甚處去。僧云。諸方學五味禪去。宗云。我遮里有一味禪。你何不學。僧云。如何是和尚此間一味禪。宗便打。良久。云。會么。僧云。會也。宗云。你試道看。僧擬祗對。宗又打。黃檗聞舉。云。馬大師出八十四人善知識。問著更阿轆轆地。祇有歸宗老猶較些子。

師拈云。黃檗禪師也是愛忘其醜。忍俊不禁。歸宗老漢禪精一味。不覺傷鹽傷醋。遮個師僧將赤肉抵他干棒。蓋為有求皆苦。更有一個。且聽諸方斷看。

舉。德山和尚不安。有僧問。還有不存病者也無。山云。有。僧云。如何是不病者。山云。阿耶。阿耶。

師拈云。作家宗匠。語不浪施。如人解射。百發百中。山僧即不然。如何是不病者。傷寒鼻涕流。

舉。汾州和

【現代漢語翻譯】 現代漢語譯本：

師父拈起云：『老婆子雖然機智過人，但也因此有所損失。臨濟（Linji，人名）如果當時沒有放過這個人，就不會在門外徘徊。如果想要臨濟閉嘴，就直接給他飯吃。』 舉例。南泉（Nanquan，人名）垂示說：『稱作如如（Tathata，真如），就已經變了。』現在的人必須在異類中行走。趙州（Zhaozhou，人名）說：『異類就不問了，什麼是類？』南泉兩手撐地，趙州就踢了他一腳。回到涅槃堂后說：『後悔，後悔。』首座問：『後悔什麼？』趙州說：『後悔沒再踢他兩腳。』 師父拈起云：『父親不慈愛，兒子不孝順，是先做了不好的事，之後才後悔。明眼的僧人難以保持沉默。』 東京智海本逸正覺禪師三則 舉例。有僧人向歸宗（Guizong，人名）告辭，歸宗問：『去哪裡？』僧人說：『到各處去學習五味禪。』歸宗說：『我這裡有一味禪，你為什麼不學？』僧人問：『什麼是和尚您這裡的一味禪？』歸宗就打了他。過了很久，說：『明白了嗎？』僧人說：『明白了。』歸宗說：『你試著說看。』僧人剛要回答，歸宗又打了他。黃檗（Huangbo，人名）聽說了這件事，說：『馬大師（Mazu，人名）門下出了八十四位善知識，問起來還是支支吾吾的。只有歸宗老和尚還算好一點。』 師父拈起云：『黃檗禪師也是愛忘掉自己的醜事，忍不住笑了出來。歸宗老漢禪精一味，不知不覺傷了鹽傷了醋。這個師僧用自己的肉身去抵擋他的棍子，是因為有所求就會痛苦。還有一個，且聽各方判斷。』 舉例。德山（Deshan，人名）和尚身體不適，有僧人問：『還有不生病的人嗎？』德山說：『有。』僧人問：『什麼是不生病的人？』德山說：『阿耶，阿耶。』 師父拈起云：『真正的宗師，說話不會隨便浪費。就像善於射箭的人，百發百中。我卻不是這樣。什麼是不生病的人？是流著傷寒鼻涕的人。』 舉例。汾州（Fenzhou，地名）和尚說：

【English Translation】 English version:

The master picked up and said: 'Although the old woman is extremely intelligent, she also suffers losses because of it. If Linji (name of a person) hadn't let this person go at that time, he wouldn't be wandering outside the gate. If you want Linji to shut up, just give him food.' Example: Nanquan (name of a person) said, 'Calling it Tathata (真如, suchness) is already a change.' People nowadays must walk among different categories. Zhaozhou (name of a person) said, 'Different categories are not asked about; what is the category?' Nanquan supported himself on the ground with both hands, and Zhaozhou kicked him. Returning to the Nirvana Hall, he said, 'Regret, regret.' The head monk asked, 'What do you regret?' Zhaozhou said, 'Regret not kicking him twice more.' The master picked up and said: 'The father is not kind, and the son is not filial; the bad deed is done first, and then comes the regret. It is difficult for clear-eyed monks to remain silent.' Three Cases of Zen Master Zhihai Benyi Zhengjue of Tokyo Example: A monk bid farewell to Guizong (name of a person). Guizong asked, 'Where are you going?' The monk said, 'I am going to various places to learn the five flavors of Zen.' Guizong said, 'I have one flavor of Zen here; why don't you learn it?' The monk asked, 'What is the one flavor of Zen here, Master?' Guizong hit him. After a long time, he said, 'Do you understand?' The monk said, 'I understand.' Guizong said, 'Try to say it.' As soon as the monk was about to answer, Guizong hit him again. Huangbo (name of a person) heard about this and said, 'Master Mazu (name of a person) produced eighty-four good advisors, but when asked, they still stammer. Only old Guizong is a little better.' The master picked up and said: 'Zen Master Huangbo also loves to forget his own ugliness and couldn't help but laugh. Old man Guizong's Zen essence is of one flavor, and he unknowingly added too much salt and vinegar. This monk used his own flesh to resist his dry stick because seeking causes suffering. There is another one; let's listen to the judgments from all sides.' Example: Abbot Deshan (name of a person) was unwell. A monk asked, 'Is there anyone who is not sick?' Deshan said, 'Yes.' The monk asked, 'Who is not sick?' Deshan said, 'Aya, aya.' The master picked up and said: 'True masters do not waste words casually, like a person who knows how to shoot, hitting the target every time. I am not like that. Who is not sick? It is the one with a cold and a runny nose.' Example: Monk Fenzhou (name of a place) said:

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尚以拄杖示眾。識得拄杖子。行腳事畢。三角和尚云。識得拄杖子。入地獄如箭射。

師拈云。二老宿。一出一入。半合半開。猶是干戈相待。山僧即不然。識得拄杖子。𦘕月冷光在。指云秋片移。

杭州承天傳宗禪師二則

舉。僧問南泉。百尺竿頭。如何進步。泉云。更進一步。僧復問鹽官。官云。百尺竿頭。用進作什麼。僧不肯。拂袖便出。官便打。

師拈云。若參南泉。須進一步。若參鹽官。須退一步。明眼底辨取。

舉。仰山到東寺。問云。相看。寺云。已相見了也。不用上來。山云。與么相見。莫錯么。寺便入方丈閉卻門。仰山後歸。舉似溈山。山云。是什麼心行。仰山云。若不與么。爭識得伊。

師拈云。仰山識得東寺。強說道理。設使溈山親去。也未能與東寺相見。

東京慧林德遜佛陀禪師一則

舉。百丈和尚問僧。從什麼處來。僧云。山下來。丈云。還曾逢著人么。僧云。不曾逢著。丈云。為甚不逢。僧云。逢著即舉似和尚。丈云。甚麼處得遮個訊息。

師拈云。山下不曾逢著則且致。山上還曾逢著么。若逢著。即汾陽訊息流佈諸方。若不逢著。什麼處去來。

臺州瑞巖子鴻禪師二則

舉。曹山問僧。佛真法身。猶若虛空。應

【現代漢語翻譯】 現代漢語譯本：

尚且用拄杖向大眾開示。如果認識了這拄杖的真意，那麼雲遊參學的任務也就完成了。三角和尚說：『如果認識了這拄杖的真意，死後墮入地獄就像箭一樣快。』 禪師拈出話頭說：『這兩位老宿，一個向外，一個向內；一半合攏，一半打開，仍然是劍拔弩張，互不相讓。我則不然，如果認識了這拄杖的真意，（即使是）殘月也有清冷的光輝。（我）指著云說，秋天的落葉在飄移。』 杭州承天傳宗禪師二則 （一）

（禪宗）舉例說，有僧人問南泉禪師：『在百尺竿頭，要如何更進一步？』南泉禪師說：『更進一步。』僧人又問鹽官禪師，鹽官禪師說：『在百尺竿頭，更進一步做什麼？』僧人不服氣，甩袖便走。鹽官禪師便打他。 禪師拈出話頭說：『如果參學南泉禪師，就要進一步；如果參學鹽官禪師，就要退一步。有眼力的人自己去分辨。』 （二）

（禪宗）舉例說，仰山禪師到東寺，問道：『相看如何？』東寺禪師說：『已經相見了，不用上來了。』仰山禪師說：『這樣相見，沒有錯嗎？』東寺禪師便回到方丈，關上了門。仰山禪師後來回去，把這件事告訴了溈山禪師。溈山禪師問：『這是什麼用心？』仰山禪師說：『如果不這樣，怎麼能認識他呢？』 禪師拈出話頭說：『仰山禪師認識東寺禪師，卻強行解釋。即使溈山禪師親自去，也未必能與東寺禪師相見。』 東京慧林德遜佛陀禪師一則 （禪宗）舉例說，百丈禪師問僧人：『從哪裡來？』僧人說：『山下來。』百丈禪師說：『還曾遇到人嗎？』僧人說：『不曾遇到。』百丈禪師說：『為什麼不曾遇到？』僧人說：『如果遇到就告訴和尚您。』百丈禪師說：『從哪裡得到這個訊息的？』 禪師拈出話頭說：『山下不曾遇到，暫且不說。山上還曾遇到嗎？如果遇到，那麼汾陽禪師的訊息就傳遍各地了。如果沒有遇到，是從哪裡來的？』 臺州瑞巖子鴻禪師二則 （一）

（禪宗）舉例說，曹山禪師問僧人：『佛的真法身（Dharmakāya），猶如虛空，應

【English Translation】 English version:

He even used a staff to instruct the assembly. If you recognize the true meaning of the staff, then the task of wandering and studying is complete. The Tri-Cornered Monk said, 'If you recognize the true meaning of the staff, falling into hell after death is as swift as an arrow.' The Master picked up the topic and said, 'These two old monks, one outward, one inward; half closed, half open, are still at loggerheads, unwilling to yield to each other. I am not like that. If you recognize the true meaning of the staff, (even) the waning moon has a cold light. (I) point to the clouds and say, the autumn leaves are drifting.' Two Examples from Chan Master Chuanzong of Chengtian Temple in Hangzhou (1) (Chan Buddhism) cites an example of a monk asking Zen Master Nanquan (Nanquan: a Zen master): 'At the top of a hundred-foot pole, how can one take another step?' Zen Master Nanquan said, 'Take another step.' The monk then asked Zen Master Yanguan (Yanguan: a Zen master), who said, 'At the top of a hundred-foot pole, what's the use of taking another step?' The monk was unconvinced, flicked his sleeve, and left. Zen Master Yanguan then struck him. The Master picked up the topic and said, 'If studying with Zen Master Nanquan, one must take another step; if studying with Zen Master Yanguan, one must take a step back. Those with discerning eyes should distinguish for themselves.' (2) (Chan Buddhism) cites an example of Yangshan (Yangshan: a Zen master) arriving at Dong Temple (Dong Temple: a temple), asking, 'How do we see each other?' The Zen Master of Dong Temple said, 'We have already seen each other, no need to come up.' Yangshan said, 'Is there no mistake in seeing each other like this?' The Zen Master of Dong Temple then returned to his abbot's room and closed the door. Yangshan later returned and told Zen Master Weishan (Weishan: a Zen master) about this. Zen Master Weishan asked, 'What is his intention?' Yangshan said, 'If it weren't like this, how could I recognize him?' The Master picked up the topic and said, 'Yangshan recognized the Zen Master of Dong Temple, but forced an explanation. Even if Zen Master Weishan went in person, he might not be able to see the Zen Master of Dong Temple.' One Example from Zen Master Fotuo Dexun of Huilin Temple in Tokyo (Chan Buddhism) cites an example of Zen Master Baizhang (Baizhang: a Zen master) asking a monk, 'Where do you come from?' The monk said, 'From down the mountain.' Zen Master Baizhang said, 'Did you encounter anyone?' The monk said, 'I didn't encounter anyone.' Zen Master Baizhang said, 'Why didn't you encounter anyone?' The monk said, 'If I had encountered someone, I would have told you, Master.' Zen Master Baizhang said, 'Where did you get this news?' The Master picked up the topic and said, 'Not encountering anyone down the mountain, let's leave that aside. Did you encounter anyone on the mountain? If you did, then the news of Zen Master Fenyang (Fenyang: a Zen master) would spread everywhere. If you didn't, where did you come from?' Two Examples from Zen Master Zihong of Ruiyan Temple in Taizhou (1) (Chan Buddhism) cites an example of Zen Master Caoshan (Caoshan: a Zen master) asking a monk, 'The true Dharma body (Dharmakāya) of the Buddha is like empty space, should'

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物現形。如水中月。且作么生說個應。僧云。如驢覷井。山云。子只道得八成。僧云。請師全道。山云。如井覷驢。

師云。遮僧始道一半。曹山方得八成。要得全道么。如井覷井。

舉。陳操尚書問同參僧云。有一事與老兄商量。得么。僧云。合取狗口。書自摑口一下。云。某甲罪過。僧云。知過必改。書云。恁么。乞與老兄口吃飯。

師拈云。陳操卻解髑髏前揮劍。腦蓋後放光。遮僧雖入虎穴不得虎子。

東京法雲法秀圓通禪師四則

舉。茱萸示眾云。汝等諸人莫向虛空里釘橛。有靈虛上座出衆云。是虛空。是橛。茱萸便打。虛云。和尚莫打某甲。茱萸放下拄杖。便歸方丈。

師拈云。茱萸祇知瞻前。遮僧不能顧后。子細撿點將來。兩個總好吃棒。且道過在甚麼處。具眼者辨取。

舉。藥山參石頭。問。三乘十二分教某甲粗知。承聞禪宗直指人心。見性成佛。未曉此理。乞師指示。石頭云。恁么也不得。不恁么也不得。恁么不恁么總不得。

師云。石頭好個無孔鐵錘。大似分付不著人。藥山雖然過江悟去。爭柰平地吃交。有甚扶䇿處。

舉。法眼云。識得凳子。周匝有餘。雲門云。識得凳子。天地懸殊。天衣云。識得凳子。梌楠木作。棲賢即不然。識得

【現代漢語翻譯】 現代漢語譯本：

某事物顯現形相，好比水中的月亮。那麼該如何說出一個『應』字呢？有僧人說：『如同驢子觀看井。』山某禪師說：『你只說出了八成。』僧人說：『請禪師全部說出。』山某禪師說：『如同井觀看驢子。』

某禪師說：『這位僧人開始只說出了一半，曹山禪師才說了八成。想要全部說出嗎？如同井觀看井。』

舉例。陳操尚書問他的同參僧人說：『有一件事想與老兄商量，可以嗎？』僧人說：『閉上你的狗嘴。』陳操自己打了一下嘴巴，說：『我的罪過。』僧人說：『知錯就改。』陳操說：『既然這樣，乞求老兄賞我一口飯吃。』

某禪師拈出：『陳操倒是懂得在骷髏前揮劍，腦蓋後放光。這位僧人雖然進入虎穴，卻沒有得到虎子的本事。』

東京法雲法秀圓通禪師四則

舉例。茱萸禪師向大眾開示說：『你們這些人不要向虛空中釘木樁。』有靈虛上座走出大眾說：『是虛空，是木樁。』茱萸禪師便打他。靈虛說：『和尚不要打我。』茱萸禪師放下拄杖，便回方丈。

某禪師拈出：『茱萸禪師只知道瞻前，這位僧人不能顧后。仔細檢查起來，兩個人都該吃棒。那麼過錯在哪裡呢？有眼力的人辨別出來。』

舉例。藥山禪師參拜石頭禪師，問道：『三乘十二分教（佛教經論的分類）我大致瞭解。聽說禪宗直指人心，見性成佛，還不明白這個道理，乞求禪師指示。』石頭禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。』

某禪師說：『石頭禪師好一個無孔鐵錘，好像交付不到人。藥山禪師雖然過江領悟而去，無奈平地摔跤。有什麼扶持的地方呢？』

舉例。法眼禪師說：『認識凳子，周全有餘。』雲門禪師說：『認識凳子，天地懸殊。』天衣禪師說：『認識凳子，是楠木做的。』棲賢禪師卻不這樣說，認識凳子』

【English Translation】 English version:

Something manifests its form, like the moon in the water. How should one express the 'response'? A monk said, 'Like a donkey looking at a well.' Zen Master Shan said, 'You've only said eight-tenths of it.' The monk said, 'Please, Master, say it all.' Zen Master Shan said, 'Like a well looking at a donkey.'

This Zen Master said, 'This monk only said half of it at the beginning; Zen Master Caoshan only said eight-tenths. Want to say it all? Like a well looking at a well.'

Example. Minister Chen Cao asked his fellow practitioner monk, 'There is something I want to discuss with you, may I?' The monk said, 'Shut your dog mouth.' Chen Cao slapped his own mouth and said, 'My fault.' The monk said, 'Knowing your fault, you must correct it.' Chen Cao said, 'In that case, I beg you, brother, to give me a mouthful of food.'

This Zen Master picked up: 'Chen Cao knows how to wield a sword before a skull and emit light from behind his head. This monk, although entering the tiger's den, did not get the tiger cubs.'

Four Cases of Zen Master Fayun Faxiu Yuantong of Tokyo

Example. Zen Master Zhuyu addressed the assembly, saying, 'All of you, do not nail pegs into the void.' Venerable Lingxu stepped out from the assembly and said, 'Is it the void? Is it the peg?' Zen Master Zhuyu then hit him. Lingxu said, 'Venerable, do not hit me.' Zen Master Zhuyu put down his staff and returned to his room.

This Zen Master picked up: 'Zen Master Zhuyu only knew to look forward; this monk could not look back. Examining them carefully, both deserve a beating. So where is the fault? Those with eyes, discern it.'

Example. Zen Master Yaoshan visited Zen Master Shitou and asked, 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings (categories of Buddhist scriptures and treatises). I have heard that the Zen school directly points to the human mind, seeing one's nature and becoming a Buddha. I do not understand this principle; I beg the Master to instruct me.' Zen Master Shitou said, 'Like this is not acceptable, not like this is not acceptable, neither like this nor not like this is acceptable.'

This Zen Master said, 'Zen Master Shitou has a good holeless iron hammer, as if he cannot entrust it to anyone. Although Zen Master Yaoshan crossed the river and attained enlightenment, he unfortunately stumbled on flat ground. Where is there any support?'

Example. Zen Master Fayan said, 'Recognizing the stool, it is completely sufficient.' Zen Master Yunmen said, 'Recognizing the stool, heaven and earth are vastly different.' Zen Master Tianyi said, 'Recognizing the stool, it is made of Phoebe zhennan wood.' Zen Master Qixian does not say it like that, recognizing the stool'

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凳子。四腳著地。其間一出一沒。半合半開。有得有失。有親有疏。具眼禪人。一任檢點。

舉。若見諸相非相。即見如來。

師云。直饒大地普請成佛。亦未夢見山僧腳跟在。

法眼道。若見諸相非相。即不見如來。

師云。雖然如是。未免垛根。先師云。若見諸相非相。眼在什麼處。此語有兩負門。若檢點得出。許你具擇法眼。

師召眾云。會么。前面千尋古澗。後面萬仞高山。若也不見。為你諸人重新注破。瘦竹有高節。閑云無定心。

衛州元豐清滿禪師二則

舉。法眼問修山主。毫釐有差。天地懸隔。子作么生會。主云。毫釐有差。天地懸隔。法眼云。恁么會又爭得。主云。某甲祇恁么。師兄作么生。法眼云。毫釐有差。天地懸隔。主便禮拜。

師云。噫。許大修山主被泥彈子換了眼睛。還知么。復云。後面禮拜。也是停因長智。

舉。雪峰示眾云。南山有鱉鼻蛇。汝等諸人切須好看。

師乃橫按拄杖云。更看山僧為蛇𦘕足。

東京凈因惟岳佛日禪師一則

舉。教云。知見立知。即無明本。知見無見。斯即涅槃。山僧即不然。今日要與釋迦老子爭鋒。別為諸人通個訊息。知見立。知即無明。本知見無。見斯即涅槃。若道云月是同

【現代漢語翻譯】 現代漢語譯本 凳子。四條腿著地。期間一會兒出現一會兒消失，半合半開，有得有失，有親近有疏遠。有眼力的禪者，任憑你們仔細檢查。

舉例。如果見到諸相不是相，那就是見到如來（Tathagata，佛的稱號之一）。

禪師說：『即使整個大地所有人都修行成佛，也休想夢見我這個山僧的腳跟在哪裡。』

法眼禪師說：『如果見到諸相不是相，那就是見不到如來。』

禪師說：『雖然如此，還是免不了堆砌根本。』先師說：『如果見到諸相不是相，眼睛在哪裡？』這句話有兩個破綻。如果能檢查出來，就認可你具有選擇正法的眼力。

禪師召集眾人說：『明白嗎？前面是千尋古老的深澗，後面是萬仞高聳的山峰。如果你們還是不明白，我就為你們重新解釋清楚。瘦竹有高節，閑云沒有固定的心思。』

衛州元豐清滿禪師的兩則公案

舉例。法眼禪師問修山主：『毫釐有差，天地懸隔。你如何理解？』修山主說：『毫釐有差，天地懸隔。』法眼禪師說：『這樣理解又有什麼用？』修山主說：『我只能這樣理解，師兄您怎麼理解？』法眼禪師說：『毫釐有差，天地懸隔。』修山主便禮拜。

禪師說：『唉！這麼大的修山主竟然被泥彈子換了眼睛。還知道嗎？』又說：『後面的禮拜，也是因為停留在因地上而增長了智慧。』

舉例。雪峰禪師開示大眾說：『南山有鱉鼻蛇，你們各位一定要好好看清楚。』

禪師於是橫著拄著禪杖說：『再看我這個山僧為蛇畫蛇添足。』

東京凈因惟岳佛日禪師的一則公案

舉例。經教上說：『知見上再立知見，就是無明的根本。知見上沒有見，這就是涅槃（Nirvana，佛教術語，指解脫）。』我這個山僧卻不這樣認為。今天我要與釋迦老子（Sakyamuni，佛教創始人）爭個高下，另外為你們開示一個訊息。知見上再立知見，就是無明之本；知見上沒有見，這就是涅槃。如果說雲和月是相同的……』

【English Translation】 English version A stool. Four legs on the ground. Appearing and disappearing intermittently, half-closed and half-open, with gains and losses, closeness and distance. Zen practitioners with discerning eyes, you are free to examine it thoroughly.

An example. 'If one sees all forms as non-forms, then one sees the Tathagata (Tathagata, one of the titles of the Buddha).'

The Zen master said: 'Even if the entire earth were to universally become Buddhas, they would not even dream of where this mountain monk's heels are.'

Zen Master Fayan said: 'If one sees all forms as non-forms, then one does not see the Tathagata.'

The Zen master said: 'Although it is so, it is still unavoidable to pile up the root.' The former master said: 'If one sees all forms as non-forms, where are the eyes?' This saying has two flaws. If you can examine them, I will acknowledge that you have the eye to choose the Dharma.

The Zen master summoned the assembly and said: 'Do you understand? In front is an ancient gorge of a thousand fathoms, and behind is a towering mountain of ten thousand ren (unit of length). If you still don't see it, I will explain it clearly for you again. Slender bamboo has high joints, and idle clouds have no fixed mind.'

Two Cases of Zen Master Qingman of Yuanfeng in Weizhou

An example. Zen Master Fayan asked Mountain Master Xiu: 'A difference of a hair's breadth, and heaven and earth are separated. How do you understand it?' Mountain Master Xiu said: 'A difference of a hair's breadth, and heaven and earth are separated.' Zen Master Fayan said: 'What's the use of understanding it that way?' Mountain Master Xiu said: 'I can only understand it that way. How do you understand it, senior brother?' Zen Master Fayan said: 'A difference of a hair's breadth, and heaven and earth are separated.' Mountain Master Xiu then bowed.

The Zen master said: 'Alas! Such a great Mountain Master Xiu had his eyes replaced by a mud pellet. Do you know that?' He also said: 'The bowing later is also because staying on the cause has increased wisdom.'

An example. Zen Master Xuefeng instructed the assembly, saying: 'There is a snub-nosed viper in Nanshan. All of you must look carefully.'

The Zen master then held his staff horizontally and said: 'Look again at this mountain monk adding feet to the snake.'

One Case of Zen Master Weiyue of Jingyin, Tokyo

An example. The teachings say: 'To establish knowledge upon knowledge is the root of ignorance. To have no seeing in knowledge is Nirvana (Nirvana, a Buddhist term referring to liberation).' This mountain monk does not think so. Today, I want to compete with Sakyamuni (Sakyamuni, the founder of Buddhism) and reveal a different message to you. To establish knowledge upon knowledge is the root of ignorance; to have no seeing in knowledge is Nirvana. If one says that the clouds and the moon are the same...'

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。如來禪即許師兄會。若道溪山各異。祖師禪未夢見在。

秀州資聖盛勤禪師二則

舉。疏山到投子處。投子問。近離甚處。山云。延平。投子云。還將得劍來么。山以手指地。投子便休。山便出去。投子至晚。令侍者請山喫茶。侍者云。早來已去。子云。三十年弄馬騎。今日被驢子撲。

師拈云。此二人還有得失也無。試請斷看。良久。云。得便宜是落便宜。

舉。欽山問德山。天皇也與么道。龍潭也與么道。未審德山作么生道。德山云。你試道天皇．龍潭底看。欽山禮拜。德山便打。祖峰拈云。德山祇會打死欽山。不會打活欽山。資聖即不然。若據欽山。合吃三頓棒。天皇也與么道。龍潭也與么道。未審德山作么生道。遮里合吃多少。你試舉天皇．龍潭底看。欽山禮拜。又亦放過。更有一頓。落在甚處。良久。云。遮一頓。三十年後好作點眼藥。

盧山棲賢遷禪師三則

舉。大禪佛到仰山。問仰山。西天二十八祖也與么。唐土六祖也與么。和尚也與么。某甲也與么。仰山下繩床。打四棒。大禪佛後到諸方。自雲集云峰下四藤條天下大禪佛參。

師云。且仰山打伊四藤條。是何道理。莫是打伊不會。莫是打伊說道理。若恁么會。何曾夢見。山僧道。若瓠連根苦。甜瓜徹

【現代漢語翻譯】 現代漢語譯本： 如來禪是允許師兄領會的。如果說溪山各有不同，那是祖師禪連做夢都沒夢到過。

秀州資聖盛勤禪師的兩則公案：

第一則公案：疏山禪師到投子禪師處，投子禪師問：『最近從哪裡來？』疏山禪師說：『延平。』投子禪師說：『還把劍帶來了嗎？』疏山禪師用手指指地。投子禪師便作罷。疏山禪師便出去了。投子禪師到晚上，讓侍者請疏山禪師喝茶。侍者說：『早晨已經走了。』投子禪師說：『三十年弄馬騎，今天被驢子撲了。』

資聖禪師拈評說：『這兩個人還有得失嗎？試請判斷看看。』停頓了很久，說：『得到便宜就是吃了虧。』

第二則公案：欽山禪師問德山禪師：『天皇道悟禪師也這麼說，龍潭崇信禪師也這麼說，不知道德山禪師您怎麼說？』德山禪師說：『你試說說天皇道悟禪師、龍潭崇信禪師的說法。』欽山禪師禮拜。德山禪師便打他。祖峰禪師拈評說：『德山禪師只會打死欽山禪師，不會打活欽山禪師。』資聖禪師卻不這樣。如果按照欽山禪師，應該吃三頓棒。『天皇道悟禪師也這麼說，龍潭崇信禪師也這麼說，不知道德山禪師您怎麼說？』這裡應該吃多少棒？你試說說天皇道悟禪師、龍潭崇信禪師的說法。欽山禪師禮拜，又放過了。還有一頓棒，落在哪裡？停頓了很久，說：『這一頓棒，三十年後好用來做點眼藥。』

盧山棲賢遷禪師的三則公案：

第一則公案：大禪佛到仰山禪師處，問仰山禪師：『西天二十八祖（指印度禪宗的二十八位祖師）也這樣嗎？唐土六祖（指中國禪宗的六位祖師慧能）也這樣嗎？和尚您也這樣嗎？我某甲也這樣嗎？』仰山禪師下禪床，打了他四棒。大禪佛後來到各處，自稱在云峰山下捱了四藤條，是天下的大禪佛來參訪。

資聖禪師說：『且說仰山禪師打他四藤條，是什麼道理？莫非是打他不會，莫非是打他說道理。如果這樣理解，那可曾夢見過禪？』山僧我說：『若是葫蘆連根都是苦的，甜瓜就從頭到尾都是甜的。』

【English Translation】 English version: The Tathagata Zen (Rulai Chan) is permissible for fellow practitioners to comprehend. If one says that the streams and mountains are different, then that is something that Patriarchal Zen (Zushi Chan) hasn't even dreamt of.

Two Cases of Zen Master Shengqin of Zisheng Temple in Xiuzhou:

Case 1: When Zen Master Shushan arrived at Touzi's place, Touzi asked, 'Where have you come from recently?' Shushan said, 'Yanping.' Touzi said, 'Did you bring the sword with you?' Shushan pointed to the ground with his finger. Touzi then stopped. Shushan then left. In the evening, Touzi instructed the attendant to invite Shushan for tea. The attendant said, 'He left early this morning.' Touzi said, 'Riding a horse for thirty years, today I was knocked down by a donkey.'

Zen Master Zisheng commented, 'Do these two have gains and losses? Please try to judge.' After a long pause, he said, 'Gaining an advantage is falling into a disadvantage.'

Case 2: Zen Master Qinshan asked Zen Master Deshan, 'Does Emperor Tianhuang Daowu say it this way? Does Longtan Chongxin say it this way? I wonder, how does Zen Master Deshan say it?' Deshan said, 'You try to say what Emperor Tianhuang and Longtan say.' Qinshan bowed. Deshan then hit him. Zen Master Zufeng commented, 'Deshan only knows how to beat Qinshan to death, but doesn't know how to beat Qinshan to life.' Zisheng is not like that. If according to Qinshan, he should receive three beatings. 'Does Emperor Tianhuang say it this way? Does Longtan say it this way? I wonder, how does Zen Master Deshan say it?' How many beatings should be received here? You try to say what Emperor Tianhuang and Longtan say. Qinshan bowed, and was let off again. Where does the remaining beating fall? After a long pause, he said, 'This beating is good to use as eye drops after thirty years.'

Three Cases of Zen Master Qian of Qixian Temple on Mount Lu:

Case 1: The Great Zen Buddha arrived at Zen Master Yangshan's place and asked Yangshan, 'Is it like this with the Twenty-eight Patriarchs of the Western Heaven (referring to the twenty-eight patriarchs of Indian Zen)? Is it like this with the Sixth Patriarch of Tang China (referring to Huineng, the Sixth Patriarch of Chinese Zen)? Is it like this with you, the Abbot? Is it like this with me, so-and-so?' Yangshan descended from the Zen platform and struck him four times. Later, the Great Zen Buddha went to various places and proclaimed that he, the Great Zen Buddha, had been struck four times with rattan under Yunfeng Mountain during his pilgrimage.

Zisheng said, 'Moreover, what is the reason for Yangshan striking him four times with rattan? Is it perhaps because he doesn't understand? Is it perhaps because he is speaking reason? If you understand it this way, have you ever dreamt of Zen?' This mountain monk says, 'If the gourd is bitter from the root, then the melon is sweet from beginning to end.'

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蒂甜。

舉。維摩詰有病。世尊令文殊師利詣彼問疾。文殊云。是疾從何而起。是身病也。是心病也。於四大中。何大病也。維摩云。我此病者。亦非有也。亦非無也。非是身病。非是心病。非四大病。不離四大。由眾生病故。而我亦病。眾生病瘥。我病亦瘥。

師云。看他維摩如斯懊惱。作卻遮病。山僧病。諸人還知么。只為當初不忌口。

舉。僧問曹山。抱璞投師。請師雕琢。山云。不雕琢。僧云。為甚不雕琢。山云。須知曹山好手。

師云。山僧即不然。為甚不雕琢。澗底松寒。

江寧府清涼和禪師一則

舉。舍利弗入城。見月上出城。弗問云。什麼處去。女云。如舍利弗與么去。弗云。我入汝出。何言同去。女云。汝住何所。弗云。當住涅槃。女云。我如汝去。

師拈云。一出一入。何云同去。會么。拈起拄杖云。舍利弗．月上女盡在山僧拄杖頭上。若也會得。去路無差。其或不然。一任出入。

澧州夾山自齡禪師三則

舉。天王如來會中。有女子於世尊前入定。佛來文殊出此女子定。文殊遂彈指一下。乃以手托上梵天。出此女子定不得。世尊云。下方有網明菩薩出得此定。須更。網明至。彈指一下。女子出定而去。

師云。遮公案無不委知

【現代漢語翻譯】 現代漢語譯本 蒂甜。

舉例。維摩詰（Vimalakirti，一位在家菩薩的名字）生病了。世尊（釋迦牟尼佛的尊稱）讓文殊師利（Manjusri，智慧的菩薩）去探望他並詢問病情。文殊師利問道：『這病是從何而起的？是身體的病，還是心裡的病？在四大（地、水、火、風）之中，是哪一大引起的病？』維摩詰說：『我的這個病，也不是有，也不是無。不是身體的病，也不是心裡的病，也不是四大引起的病，但也不離開四大。因為眾生生病，所以我才生病。眾生的病好了，我的病也就好了。』

師父說：『看看維摩詰如此煩惱，卻又遮掩著這個病。山僧（指說話者自己）也有病，你們知道嗎？只因爲當初不忌口。』

舉例。有僧人問曹山（洞山良價的弟子）：『我抱著璞玉來拜見您，請您雕琢。』曹山說：『不雕琢。』僧人問：『為什麼不雕琢？』曹山說：『要知道曹山是好手。』

師父說：『山僧我就不一樣了。為什麼不雕琢？因為澗底的松樹正寒冷。』

江寧府清涼和禪師一則

舉例。舍利弗（Sariputra，釋迦牟尼佛的十大弟子之一）進城，看見月上女出城。舍利弗問：『去哪裡？』月上女說：『像舍利弗這樣去。』舍利弗說：『我進城你出城，怎麼能說是同去呢？』月上女問：『你住在哪裡？』舍利弗說：『我住在涅槃（Nirvana，佛教術語，指解脫）。』月上女說：『我像你一樣去。』

師父拈起話頭說：『一進一出，怎麼能說是同去？明白嗎？』拿起拄杖說：『舍利弗、月上女都在山僧的拄杖頭上。如果也能明白這個，去路就不會有差錯。如果不能明白，就任憑你們出入吧。』

澧州夾山自齡禪師三則

舉例。天王如來（一個佛的名字）的法會上，有個女子在世尊（釋迦牟尼佛的尊稱）面前入定。佛讓文殊（Manjusri，智慧的菩薩）使這個女子出定。文殊就彈了一下指，然後用手托著她上到梵天（Brahma Heaven，佛教中的色界天），也沒能使這個女子出定。世尊說：『下方有網明菩薩（Net Light Bodhisattva）能使她出定。』於是又等網明菩薩來到，彈了一下指，女子就出定而去了。

師父說：『這個公案沒有不完全知道的。』

【English Translation】 English version Teeth Sweet.

Example: Vimalakirti (Vimalakirti, the name of a lay bodhisattva) was ill. The World-Honored One (another name for Sakyamuni Buddha) instructed Manjusri (Manjusri, the Bodhisattva of Wisdom) to visit him and inquire about his illness. Manjusri asked, 'From what does this illness arise? Is it an illness of the body, or an illness of the mind? Among the four great elements (earth, water, fire, and wind), which element is the cause of the illness?' Vimalakirti said, 'This illness of mine is neither existent nor nonexistent. It is neither an illness of the body, nor an illness of the mind, nor an illness of the four great elements, yet it is not separate from the four great elements. Because sentient beings are ill, I am also ill. When the illnesses of sentient beings are healed, my illness will also be healed.'

The Master said, 'Look at how troubled Vimalakirti is, yet he conceals this illness. This old monk (referring to himself) also has an illness; do you know it? It is only because I was not careful about what I ate in the beginning.'

Example: A monk asked Caoshan (Caoshan, a disciple of Dongshan Liangjie), 'I bring an uncut gem to present to you, Master, please carve and polish it.' Caoshan said, 'I will not carve it.' The monk asked, 'Why will you not carve it?' Caoshan said, 'You must know that Caoshan is a skilled craftsman.'

The Master said, 'This old monk is different. Why will I not carve it? Because the pine trees at the bottom of the ravine are cold.'

A story from Zen Master Qingliang He of Jiangning Prefecture

Example: Sariputra (Sariputra, one of the ten great disciples of Sakyamuni Buddha) entered the city and saw the Moon-Above Woman leaving the city. Sariputra asked, 'Where are you going?' The Moon-Above Woman said, 'Going as Sariputra goes.' Sariputra said, 'I am entering the city, and you are leaving the city; how can you say we are going together?' The Moon-Above Woman asked, 'Where do you dwell?' Sariputra said, 'I dwell in Nirvana (Nirvana, a Buddhist term referring to liberation).' The Moon-Above Woman said, 'I am going as you go.'

The Master raised the topic and said, 'One enters, and one exits; how can you say they are going together? Do you understand?' He picked up his staff and said, 'Sariputra and the Moon-Above Woman are all on this old monk's staff. If you can understand this, there will be no error on your path. If you cannot understand, then let them enter and exit as they please.'

Three stories from Zen Master Ziling of Jia Mountain in Lizhou

Example: In the assembly of the Tathagata Heavenly King (a Buddha's name), there was a woman who entered into samadhi (Samadhi, a state of meditative consciousness) in the presence of the World-Honored One (another name for Sakyamuni Buddha). The Buddha had Manjusri (Manjusri, the Bodhisattva of Wisdom) try to bring the woman out of her samadhi. Manjusri snapped his fingers and then tried to lift her up to the Brahma Heaven (Brahma Heaven, a realm in Buddhist cosmology), but he could not bring the woman out of her samadhi. The World-Honored One said, 'Below, there is the Net Light Bodhisattva (Net Light Bodhisattva) who can bring her out of this samadhi.' So they waited for the Net Light Bodhisattva to arrive, and he snapped his fingers, and the woman came out of her samadhi and left.

The Master said, 'There is no one who does not fully know this case.'

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。文殊為甚出不得。網明為甚出得。諸人儻具奔流度刃底眼。非但見遮一隊漢敗關。乃至河沙祖佛出來。也被作家覷破。其或青黃不辨。邪正不分。只管去覓女子出定。玄沙道底。

舉。南泉示眾云。文殊．普賢。昨夜三更每人與二十棒趁出院了也。趙州出衆云。和尚棒教誰吃。泉云。王老師過在甚處。州便禮拜。

師云。南泉一期逞俊。爭柰平地生堆。趙州雖則覿面投機。不免腦門著地生。

舉。趙州見院主送生飯與鴉子。忽總飛去。州問。鴉子見你為甚飛去。主云。怕某甲。州云。甚是語話。主云。請師代語。州代云。為某甲有殺心在。

師拈云。是甚語話。忽有人問山僧。祗云渠卻伶利。

廬山開先心印禪師一則

舉。僧問投子。歷卻來來無盡燈。不曾挑剔鎮長明時如何。投子云。歷劫來來無盡燈。不曾挑剔鎮長明。

師拈云。問既如斯。答亦相似。為甚東家點燈西家暗坐。明眼禪人。試請辨看。

建中靖國續燈錄卷第二十七 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二十八　　　［宋磻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

頌古門

明州雪竇山重顯明覺禪師(二十則)

【現代漢語翻譯】 現代漢語譯本 文殊（Manjusri，智慧的象徵）為什麼出不來？網明（Vimalakirti，維摩詰）為什麼出得來？各位如果具有奔流般快速、刀刃般銳利的眼光，不僅能看到這一隊人馬兵敗關隘，甚至恒河沙數般的祖師佛陀出來，也會被內行識破。如果青黃不分，邪正不明，只顧著去尋找女子出定的方法，那就落入了玄沙（Xuan Sha）的窠臼。

舉例。南泉（Nan Quan）向大眾開示說：『文殊（Manjusri）、普賢（Samantabhadra），昨天三更時分，我已經每人打了二十棒，把他們趕出院子了。』趙州（Zhao Zhou）從人群中走出來說：『和尚的棒子教訓誰呢？』南泉（Nan Quan）說：『王老師（Wang Laoshi）的過錯在哪裡？』趙州（Zhao Zhou）便行禮。

我（師）說：南泉（Nan Quan）一時逞強，終究是平地起高樓。趙州（Zhao Zhou）雖然當面抓住機會，也難免頭撞地面。

舉例。趙州（Zhao Zhou）看見院主送飯給烏鴉，烏鴉忽然都飛走了。趙州（Zhao Zhou）問：『烏鴉看見你為什麼飛走了？』院主說：『害怕我。』趙州（Zhao Zhou）說：『這是什麼話？』院主說：『請師父代我說。』趙州（Zhao Zhou）代他說：『因為我心中有殺念。』

我（師）拈出說：『這是什麼話？』如果有人問我，我就說：『他倒是很伶俐。』

廬山開先心印禪師的一則公案

舉例。有僧人問投子（Touzi）：『經歷無數次的來來往往，燈一直燃燒，不曾挑剔，一直明亮，這是怎麼回事？』投子（Touzi）回答說：『經歷無數次的來來往往，燈一直燃燒，不曾挑剔，一直明亮。』

我（師）拈出說：『問話如此，回答也相似。為什麼東家點燈，西家卻在黑暗中坐著？明眼的禪人，請試著辨別看看。』

《建中靖國續燈錄》卷第二十七

《建中靖國續燈錄》卷第二十八 東京法雲禪寺住持傳法佛國禪師(臣)惟白集

頌古門

明州雪竇山重顯明覺禪師(二十則)

【English Translation】 English version Why can't Manjusri (Manjusri, symbol of wisdom) get out? Why can Vimalakirti (Vimalakirti) get out? If you all have eyes as swift as a torrent and as sharp as a blade, you will not only see this group of people defeated at the pass, but even the Buddhas as numerous as the sands of the Ganges will be seen through by the expert. If you cannot distinguish between blue and yellow, or between right and wrong, and only seek the method for a woman to emerge from samadhi, you will fall into the trap of Xuan Sha.

Example: Nan Quan addressed the assembly, saying, 'Last night at midnight, I gave Manjusri and Samantabhadra twenty blows each and chased them out of the monastery.' Zhao Zhou came out from the crowd and said, 'Who is the abbot's stick teaching?' Nan Quan said, 'Where is Teacher Wang's fault?' Zhao Zhou then bowed.

I (the master) say: Nan Quan showed off for a moment, but in the end, it was just building a tower on flat ground. Although Zhao Zhou seized the opportunity face to face, he inevitably bumped his head on the ground.

Example: Zhao Zhou saw the monastery director sending food to the crows, and suddenly all the crows flew away. Zhao Zhou asked, 'Why did the crows fly away when they saw you?' The director said, 'They are afraid of me.' Zhao Zhou said, 'What kind of talk is that?' The director said, 'Please speak on my behalf, Master.' Zhao Zhou said on his behalf, 'Because I have murderous thoughts in my heart.'

I (the master) pick it up and say: 'What kind of talk is that?' If someone asks me, I will just say, 'He is quite clever.'

A case of Zen Master Xinyin of Kaixian Temple on Mount Lu

Example: A monk asked Touzi, 'Having experienced countless comings and goings, the lamp has been burning continuously, never trimmed, and always bright. What is this about?' Touzi replied, 'Having experienced countless comings and goings, the lamp has been burning continuously, never trimmed, and always bright.'

I (the master) pick it up and say: 'The question is like this, and the answer is similar. Why is the lamp lit in the east, but the west sits in darkness? Clear-eyed Zen practitioners, please try to discern and see.'

Continuation of the Lamp Records of Jianzhong Jingguo, Volume 27

Continuation of the Lamp Records of Jianzhong Jingguo, Volume 28 Compiled by Wei Bai, Chan Master of Foguo, Abbot of Fayun Chan Temple in Tokyo (subject)

Odes on Ancient Themes

Zen Master Chongxian Mingjue of Xuedou Mountain in Mingzhou (20 Cases)

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舉。梁武帝問達磨大師。如何是聖諦第一義。達磨云。廓然無聖。帝曰。對朕者誰。達磨云。不識。帝不契。遂渡江至魏。武帝舉問志公。志公云。陛下還識此人否。帝曰。不識。志公云。此是觀音大士傳佛心印帝悔。遂遣使取。志公云。莫道陛下發使去取。闔國人去。他亦不回。

聖諦廓然。何當辨的。對朕者誰。還云不識。因茲暗渡江。豈免生深棘。

闔國人追不再來。千古萬古空相憶。休相憶。清風匝地有何極。

師顧視左右云。遮里還有祖師么。自云。有。喚來與老僧洗腳。

舉。趙州示眾云。至道無難。唯嫌揀擇。才有語言。是揀擇。是明白。老僧不在明白里。是汝諸人還護惜也無。時有僧問云。既不在明白里。護惜個什麼。州云。我亦不知。僧云。和尚既不知。為什麼道不在明白里。州云。問事即得。禮拜了退。

至道無難。言端語端。一有多種。二無兩般。

天際日上月下。檻前山深水寒。

髑髏識盡喜何立。枯木龍吟消未乾。

難。難。揀擇明白君自看。

舉。雲門大師垂語云。十五日已前不問汝。十五日已后道將一句來。自代云。日日是好日。

去卻一。拈得七。上下四維無等匹。

徐行踏斷流水聲。縱觀寫出飛禽跡

【現代漢語翻譯】 現代漢語譯本： 提出：梁武帝問達磨大師（Bodhidharma，印度禪宗始祖）：『什麼是聖諦第一義？』達磨（Bodhidharma）回答：『廓然無聖。』（廓然：空曠寂靜的樣子；聖：指聖人或聖境；廓然無聖：指最高的真理境界是空曠寂靜，沒有聖凡之分的。）武帝問：『那面對朕的是誰？』達磨（Bodhidharma）說：『不識。』（不識：不認識。）武帝不領悟，於是達磨（Bodhidharma）渡江去了魏國。武帝問志公禪師這件事，志公禪師問：『陛下還認識這個人嗎？』武帝說：『不認識。』志公禪師說：『這是觀音大士（Avalokiteśvara，佛教中一位重要的菩薩）傳佛心印。』武帝后悔了，於是派使者去請達磨（Bodhidharma）回來。志公禪師說：『莫說陛下派使者去請，就算全國的人都去，他也不會回來了。』

聖諦空曠寂靜，如何才能辨別清楚？面對朕的是誰？還說不認識。因此暗中渡江，怎能免於陷入深深的荊棘之中？

全國的人去追趕也無法再讓他回來，千古萬古只能空自思念。停止思念吧，清風吹遍大地，哪裡有什麼窮盡？

禪師環顧左右說：『這裡還有祖師嗎？』自己回答說：『有。』『叫他來給老僧洗腳。』

提出：趙州禪師（Zhaozhou，唐代著名禪師）開示大眾說：『至道沒有困難，只是討厭人為的揀擇。只要有語言，就是揀擇。無論是明白還是不明白，老僧都不在明白里。你們這些人還珍惜嗎？』當時有個僧人問：『既然不在明白里，珍惜什麼呢？』趙州（Zhaozhou）說：『我也不知道。』僧人說：『和尚既然不知道，為什麼說不在明白里？』趙州（Zhaozhou）說：『問事就可以了。』（僧人）禮拜後退下了。

至道沒有困難，言語端正。一中有多種含義，二沒有兩樣的說法。

天邊日昇月落，欄桿前山深水寒。

骷髏識盡，喜從何來？枯木龍吟，餘音未消。

難啊，難啊，揀擇明白，你自己去看吧。

提出：雲門大師（Yunmen，禪宗大師）開示說：『十五日之前我不問你們，十五日之後說一句來。』自己代替回答說：『日日是好日。』

去掉一，拈得七，上下四維沒有等同的匹敵。

慢慢地走，踏斷流水的聲響，縱情觀看，寫出飛鳥的軌跡。

【English Translation】 English version: A case: Emperor Wu of Liang asked the Great Master Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism in India), 'What is the first meaning of the highest truth?' Bodhidharma (Bodhidharma) replied, 'Vast emptiness, no holiness.' (Vast emptiness: a state of spaciousness and tranquility; Holiness: referring to saints or sacred realms; Vast emptiness, no holiness: meaning the highest state of truth is spacious and tranquil, without distinction between the sacred and the mundane.) The Emperor asked, 'Then who is the one facing me?' Bodhidharma (Bodhidharma) said, 'I don't know.' (I don't know: I do not recognize.) The Emperor did not understand, so Bodhidharma (Bodhidharma) crossed the river to the Wei kingdom. Emperor Wu asked Zen Master Zhigong about this matter. Zen Master Zhigong asked, 'Does Your Majesty recognize this person?' The Emperor said, 'I do not recognize him.' Zen Master Zhigong said, 'This is the Bodhisattva Avalokiteśvara (Avalokiteśvara, an important Bodhisattva in Buddhism) transmitting the Buddha's mind-seal.' The Emperor regretted it and sent messengers to invite Bodhidharma (Bodhidharma) back. Zen Master Zhigong said, 'Don't say that Your Majesty is sending messengers to invite him; even if the whole country goes, he will not return.'

The highest truth is vast and empty; how can it be clearly distinguished? Who is the one facing me? Still, you say you do not recognize. Because of this, he secretly crossed the river; how can he avoid falling into deep thorns?

Even if the whole country chases after him, he will not return; for thousands of years, there will only be empty longing. Stop longing; the clear wind sweeps across the earth; where is there an end?

The Master looked around and said, 'Is there still a patriarch here?' He answered himself, 'Yes.' 'Call him to wash the old monk's feet.'

A case: Zen Master Zhaozhou (Zhaozhou, a famous Zen master of the Tang Dynasty) instructed the assembly, 'The Great Way is not difficult; it only dislikes picking and choosing. As soon as there is language, there is picking and choosing. Whether it is understanding or not understanding, the old monk is not in understanding. Do you all cherish this?' At that time, a monk asked, 'Since you are not in understanding, what do you cherish?' Zhaozhou (Zhaozhou) said, 'I also do not know.' The monk said, 'Since the Master does not know, why do you say you are not in understanding?' Zhaozhou (Zhaozhou) said, 'It is enough to ask about the matter.' The monk bowed and withdrew.

The Great Way is not difficult; words are upright. One contains many meanings; two does not have two different sayings.

At the edge of the sky, the sun rises and the moon sets; before the railing, the mountains are deep and the water is cold.

When the skull is fully understood, where does joy arise? The dragon's roar from the withered tree, the lingering sound has not yet faded.

Difficult, difficult; picking and choosing, understanding, look at it yourself.

A case: Great Master Yunmen (Yunmen, a Zen master) gave instructions, saying, 'Before the fifteenth day, I will not ask you; after the fifteenth day, say a phrase.' He answered himself, saying, 'Every day is a good day.'

Remove one, pick up seven; above and below, the four dimensions have no equal match.

Walk slowly, stepping and breaking the sound of flowing water; freely observe, writing out the traces of flying birds.

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草茸茸。煙冪冪。空生巖畔花狼籍。彈指堪悲舜若多。

莫動著。動著三十棒。

舉。肅宗帝問忠國師。百年後所須何物。國師云。與老僧作個無縫塔。帝曰。請師塔樣。國師良久云。會么。帝曰。不會。國師云。吾有付法弟子耽源卻諳此事。請詔問之。國師遷化后。肅宗帝詔耽源問此意如何。源云。湘之南。潭之北。(師云獨掌不浪鳴)中有黃金充一國(山形拄杖子)無影樹下合同船。(海晏河清)琉璃殿上無知識。(拈了也)。

無縫塔。見還難。澄潭不許蒼龍蟠。

層落落。影團團。千古萬古與人看。

舉。龍牙問翠微。如何是祖師西來意。微云。與我過禪板來。牙取禪板與翠微。微接得便打。牙云。打即任打。要且無祖師意。又問臨濟。如何是祖師西來意。濟云。與我過蒲團來。牙取蒲團與臨濟。濟接得便打。牙云。打即任打。要且無祖師意。

龍牙山裡龍無眼。死水何曾振古風。

禪板蒲團不能用。祇應分付與盧公。

復云。遮老漢亦未剿絕在。

盧公付了亦何憑。坐倚休將繼祖燈。

堪對暮云歸未合。遠山無限碧層層。

舉。雪峰示眾云。南山有一條鱉鼻蛇。汝等諸人切須好看。長慶出雲。今日堂中大有人喪身失命。

【現代漢語翻譯】 現代漢語譯本 草茸茸，煙冪冪。空曠的巖石邊，落花散亂狼藉。彈指間，為舜若多（Sunyata，空性）的道理感到悲哀。

不要動它。一動就挨三十棒。

舉例。肅宗皇帝問忠國師（Zhong Guoshi，唐代高僧），百年之後需要什麼東西。國師說：『為老僧做一個無縫塔。』皇帝說：『請老師給出塔的樣式。』國師沉默良久說：『會了嗎？』皇帝說：『不會。』國師說：『我有付法弟子耽源（Danyuan）卻明白此事，請下詔詢問他。』國師圓寂后，肅宗皇帝下詔詢問耽源此意如何。耽源說：『湘江之南，潭州之北（師父說，單掌拍不響），其中黃金足以充滿一個國家（山形的拄杖），無影樹下同乘一條船（天下太平），琉璃殿上沒有知識（已經拈出來了）。』

無縫塔，難以見到。澄澈的深潭不允許蒼龍盤踞。

層層疊疊，影子團團。千古萬古供人觀看。

舉例。龍牙（Longya，禪師名）問翠微（Cuiwei，禪師名）：『如何是祖師西來意？』翠微說：『給我拿禪板來。』龍牙拿禪板給翠微，翠微接過就打。龍牙說：『打就任你打，但這裡沒有祖師意。』又問臨濟（Linji，禪師名）：『如何是祖師西來意？』臨濟說：『給我拿蒲團來。』龍牙拿蒲團給臨濟，臨濟接過就打。龍牙說：『打就任你打，但這裡沒有祖師意。』

龍牙山裡的龍沒有眼睛，死水何曾有過古老的風。

禪板蒲團都不能用，只應交付給盧公（Lugong，指六祖慧能）。

又說，這老漢也沒有完全斷絕。

盧公傳法了又有什麼憑據？坐著依靠著休息，不要繼承祖燈。

堪可面對傍晚的雲彩，歸去卻未完全合攏，遙遠的山巒，無盡的碧綠層層疊疊。

舉例。雪峰（Xuefeng，禪師名）向大眾開示說：『南山有一條鱉鼻蛇，你們這些人一定要好好看。』長慶（Changqing，禪師名）出來說：『今天堂中大有人喪身失命。』

【English Translation】 English version Grass lush, mist dense. Beside the empty rock, fallen flowers scattered in disarray. In a snap of fingers, one grieves for the principle of Sunyata (emptiness).

Don't move it. One move and you'll get thirty blows.

Example. Emperor Suzong asked National Teacher Zhong (Zhong Guoshi, a prominent Tang Dynasty monk), 'What will be needed after a hundred years?' The National Teacher said, 'Make a seamless pagoda for this old monk.' The Emperor said, 'Please, Teacher, provide a design for the pagoda.' The National Teacher remained silent for a long time and then said, 'Do you understand?' The Emperor said, 'I do not understand.' The National Teacher said, 'I have a Dharma-transmitting disciple, Danyuan, who understands this matter. Please issue an edict to inquire of him.' After the National Teacher passed away, Emperor Suzong issued an edict to ask Danyuan what this meant. Danyuan said, 'South of the Xiang River, north of Tanzhou (The master said, a single palm does not clap), within which, gold is enough to fill a country (a mountain-shaped staff), under the shadowless tree, they ride the same boat (the world is peaceful), in the crystal palace, there is no knowledge (it has already been picked up).'

A seamless pagoda is difficult to see. The clear, deep pool does not allow a dragon to coil.

Layer upon layer, shadows round and full. For thousands and ten thousands of years, for people to see.

Example. Longya (a Zen master's name) asked Cuiwei (a Zen master's name), 'What is the meaning of the Patriarch's coming from the West?' Cuiwei said, 'Bring me the Zen board.' Longya brought the Zen board to Cuiwei, and Cuiwei took it and struck him. Longya said, 'Strike as you will, but there is no Patriarch's meaning here.' He then asked Linji (a Zen master's name), 'What is the meaning of the Patriarch's coming from the West?' Linji said, 'Bring me the meditation cushion.' Longya brought the meditation cushion to Linji, and Linji took it and struck him. Longya said, 'Strike as you will, but there is no Patriarch's meaning here.'

The dragon in Longya Mountain has no eyes, the stagnant water has never stirred with ancient wind.

The Zen board and meditation cushion cannot be used; they should only be entrusted to Lugong (referring to the Sixth Patriarch Huineng).

Again, he said, 'This old man has not been completely eradicated.'

What proof is there that Lugong transmitted the Dharma? Sitting and leaning, do not continue the ancestral lamp.

It is fitting to face the evening clouds, returning but not completely merging, distant mountains, endless green layers upon layers.

Example. Xuefeng (a Zen master's name) addressed the assembly, saying, 'There is a soft-shelled turtle-nosed snake in the Southern Mountain; all of you must watch it carefully.' Changqing (a Zen master's name) came forward and said, 'Today, there are many in this hall who will lose their lives.'

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僧舉似玄沙。沙云。須是棱兄始得。然雖如此。我即不與么。僧曰。和尚作么生。沙云。用南山作么。雲門以拄杖攛(倉巒切)向雪峰面前。作怕勢。

像骨巖高人不到。到者須是弄蛇手。

棱師備師不奈何。喪身失命有多少。

韶陽知。重撥草。南北東西無處討。

忽然突出拄杖頭。拋向雪峰大張口。

大張口兮同閃電。剔起眉毛還不見。

如今藏在乳峰前。來者一一看方便。

師高聲喝云。看腳下。

舉。僧問雲門。樹凋葉落時如何。門云。體露金風。

問既有宗。答亦攸同。三句可辨。一鏃遼空。

大野兮涼飆颯颯。長天兮疏雨濛濛。

君不見少林久坐未歸客。靜依熊耳一叢叢。

舉。南泉參百丈涅槃和尚。丈問。從上諸聖還有不為人說底法么。泉云。有。丈云。作么生是不為人說底法。泉云。不是心。不是佛。不是物。丈云。說了也。泉云。某甲祗與么。和尚作么生。丈云。我又不是善知識。爭知有說不說。泉云。某甲不會。丈云。我大殺為汝說也。

古佛從來不為人。衲僧今古競頭走。

明鏡當臺列象殊。一一面南看北斗。

斗柄垂。無處討。拈得鼻孔失卻口。

舉。定上座問臨濟。如何是佛

法大意。濟下繩床擒住。與一掌便托開。定佇立。傍僧云。定上座。何不禮拜。定方禮拜。忽然大悟。

斷濟全機繼后蹤。持來何必在從容。

巨靈抬手無多子。分破華山千萬重。

舉。槃山垂語云。三界無法。何處求心。

三界無法。何處求心。白雲為蓋。流泉作琴。

一曲兩曲無人會。雨過夜塘秋水深。

舉。僧問雲門。如何是清凈法身。門云。花葯欄。僧云。便與么去時如何。門云。金毛師子。

華藥欄。莫顢頇。星在稱兮不在盤。

便與么。太無端。金毛師子大家看。

舉。陸亙大夫與南泉話次。云。肇法師道。天地同根。萬物一體。也甚奇怪。南泉指庭前華召大夫云。時人見此一株華。如夢相似。

聞見覺知非一一。山河不在鏡中觀。

霜天月落夜將半。誰共澄潭照影寒。

舉。僧問洞山和尚。寒暑到來。如何迴避。山云。何不向無寒暑處去。僧云。如何是無寒暑處。山云。寒時寒殺阇梨。熱時熱殺阇梨。

垂手還同萬仞崖。正偏何必在安排。

琉璃古殿照明月。忍俊韓獹空上階。

舉。鏡清問僧。門外什麼聲。僧云。雨滴聲。清云。眾生顛倒。迷己逐物。僧云。和尚作么生。清云。洎不迷己。僧云。洎不

【現代漢語翻譯】 現代漢語譯本 法大意（Fada Yi）：領悟佛法的要旨。濟（Ji）：指臨濟宗。繩床：一種簡單的床。擒住：抓住，這裡指控制住。托開：推開。定佇立： স্থিরভাবে দাঁড়ানো।傍僧：旁邊的僧人。定上座：對僧人的尊稱。何不禮拜：為什麼不頂禮膜拜。定方禮拜：定才開始禮拜。忽然大悟：突然領悟。 斷濟全機繼后蹤：斷絕臨濟宗的全部機鋒，繼承其後的軌跡。 持來何必在從容：領悟佛法何必從容不迫。 巨靈抬手無多子：巨靈神抬手，力量無窮。 分破華山千萬重：劈開華山，重重疊疊。 槃山（Panshan）垂語云：槃山禪師開示說。三界（Tri-dhatu）：欲界、色界、無色界。無法：沒有固定的法。何處求心：在哪裡尋找心。 三界無法，何處求心：三界之中沒有固定的法，在哪裡尋找心呢？ 白雲為蓋，流泉作琴：白雲作為頂蓋，流動的泉水作為琴。 一曲兩曲無人會：彈奏一曲兩曲，沒有人能夠領會。 雨過夜塘秋水深：雨後夜晚的池塘，秋水深邃。 雲門（Yunmen）：禪師名。如何是清凈法身：什麼是清凈法身？ 花葯欄：花葯欄桿。 便與么去時如何：如果這樣理解會怎麼樣？ 金毛師子：金色的獅子。 花葯欄，莫顢頇：花葯欄桿，不要馬虎。 星在稱兮不在盤：星星在秤上，不在盤子里。 便與么，太無端：如果這樣，太沒有道理。 金毛師子大家看：金色的獅子大家看。 陸亙大夫：人名。南泉（Nanquan）：禪師名。肇法師：僧肇，法師名。天地同根，萬物一體：天地同根，萬物一體。 時人見此一株華，如夢相似：現在的人看到這株花，就像在做夢一樣。 聞見覺知非一一：聽聞、看見、感覺、知曉並非一一對應。 山河不在鏡中觀：山河不在鏡子里觀看。 霜天月落夜將半：寒冷的夜晚，月亮落下，時間將近一半。 誰共澄潭照影寒：誰與清澈的深潭一起照映寒冷的影子？ 洞山和尚（Dongshan）：禪師名。寒暑到來，如何迴避：寒冷和炎熱到來，如何迴避？ 何不向無寒暑處去：為什麼不向沒有寒冷和炎熱的地方去？ 如何是無寒暑處：什麼是沒有寒冷和炎熱的地方？ 寒時寒殺阇梨，熱時熱殺阇梨：寒冷的時候就冷死你，炎熱的時候就熱死你。 垂手還同萬仞崖：垂下手也像萬仞高崖一樣。 正偏何必在安排：正與偏何必安排。 琉璃古殿照明月：琉璃古殿照亮明月。 忍俊韓獹空上階：忍不住發笑，韓獹白白地上臺階。 鏡清（Jingqing）：禪師名。門外什麼聲：門外是什麼聲音？ 雨滴聲：雨滴的聲音。 眾生顛倒，迷己逐物：眾生顛倒，迷惑自己而追逐外物。 和尚作么生：和尚你怎麼樣？ 洎不迷己：尚且不迷惑自己。 洎不：尚且不

【English Translation】 English version Fada Yi (法大意): To understand the essence of the Dharma. Ji (濟): Refers to the Linji school. Rope bed: A simple bed. Qin Zhu (擒住): To seize, here meaning to control. Tuo Kai (托開): To push away. Ding Zhuli (定佇立): Standing still. Pang Seng (傍僧): A monk beside. Ding Shangzuo (定上座): An honorific title for a monk. He Bu Libai (何不禮拜): Why not prostrate and worship. Ding Fang Libai (定方禮拜): Ding then began to worship. Huran Dawu (忽然大悟): Suddenly enlightened. Duan Ji Quanji Ji Hou Zong: Severing the entire mechanism of the Linji school, inheriting its subsequent traces. Chi Lai Hebi Zai Congrong: Why must one be unhurried in understanding the Dharma? Juling Tai Shou Wu Duo Zi: Juling God raises his hand, with boundless power. Fen Po Huashan Qianwan Chong: Splitting Huashan Mountain into thousands of layers. Panshan (槃山) Chui Yu Yun: Zen Master Panshan said. Sanjie (三界) (Tri-dhatu): The desire realm, the form realm, and the formless realm. Wu Fa (無法): No fixed Dharma. Hechu Qiu Xin (何處求心): Where to seek the mind. Sanjie Wu Fa, Hechu Qiu Xin: In the three realms, there is no fixed Dharma, where to seek the mind? Baiyun Wei Gai, Liuquan Zuo Qin: White clouds as a canopy, flowing springs as a zither. Yi Qu Liang Qu Wu Ren Hui: Playing one or two tunes, no one can understand. Yu Guo Ye Tang Qiu Shui Shen: After the rain, the pond at night, the autumn water is deep. Yunmen (雲門): Name of a Zen master. Ruhe Shi Qingjing Fashen: What is the pure Dharma body? Hua Yao Lan: Flower and herb railing. Bian Yu Me Qu Shi Ruhe: What if understood in this way? Jin Mao Shizi: Golden-haired lion. Hua Yao Lan, Mo Manhan: Flower and herb railing, don't be careless. Xing Zai Cheng Xi Bu Zai Pan: The star is on the scale, not in the tray. Bian Yu Me, Tai Wuduan: If so, it's too unreasonable. Jin Mao Shizi Dajia Kan: Everyone, look at the golden-haired lion. Lu Gen Daifu: Name of a person. Nanquan (南泉): Name of a Zen master. Zhao Fashi: Seng Zhao, name of a Dharma master. Tiandi Tonggen, Wanwu Yiti: Heaven and earth share the same root, all things are one body. Shiren Jian Ci Yi Zhu Hua, Ru Meng Xiangsi: People today see this flower as if in a dream. Wen Jian Jue Zhi Fei Yiyi: Hearing, seeing, feeling, and knowing are not one-to-one correspondences. Shanhe Bu Zai Jing Zhong Guan: Mountains and rivers are not viewed in a mirror. Shuang Tian Yue Luo Ye Jiang Ban: On a frosty night, the moon sets, and the time is nearly halfway. Shui Gong Cheng Tan Zhao Ying Han: Who shares the clear, deep pool to reflect the cold shadow? Dongshan Heshang (Dongshan): Name of a Zen master. Han Shu Daolai, Ruhe Hui Bi: When cold and heat arrive, how to avoid them? He Bu Xiang Wu Han Shu Chu Qu: Why not go to a place without cold and heat? Ruhe Shi Wu Han Shu Chu: What is a place without cold and heat? Han Shi Han Sha Tuoli, Re Shi Re Sha Tuoli: When it's cold, freeze you to death; when it's hot, burn you to death. Chui Shou Hai Tong Wan Ren Ya: Drooping the hand is still like a ten-thousand-ren cliff. Zheng Pian Hebi Zai Anpai: Why arrange right and wrong? Liuli Gu Dian Zhao Mingyue: The ancient glazed palace illuminates the bright moon. Ren Jun Han Lu Kong Shang Jie: Can't help but laugh, Han Lu goes up the stairs in vain. Jingqing (Jingqing): Name of a Zen master. Men Wai Shenme Sheng: What sound is outside the door? Yu Di Sheng: The sound of raindrops. Zhongsheng Diandao, Miji Zhuwu: Sentient beings are inverted, deluded by themselves and chasing after external things. Heshang Zuo Me Sheng: How are you, monk? Ji Bu Miji: Still not deluding oneself. Ji Bu: Still not

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迷己。意旨如何。清云。出身猶可易。脫體道應難。

虛堂雨滴聲。作者難酬對。

若謂曾入流。依前還不會。

會不會。南山北山轉霶霈。

舉。馬大師與百丈行次。見野鴨子飛過。大師云。是什麼。丈云。野鴨子。大師云。什麼處去也。丈云。飛過去也。大師遂扭百丈鼻頭。丈作忍痛聲。大飛雲。何曾飛去。

野鴨子。知何許。馬祖見來相共語。

話盡山雲海月情。依前不會還飛去。

欲飛去。卻把住。道。道。

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

機輪曾未轉。轉必兩頭走。

明鏡忽臨臺。當下分妍丑。

妍丑分兮迷云開。慈門何所生塵埃。

因思良馬窺鞭影。千里追風喚得回。喚得回。鳴指三下。

舉。鹽官一日喚侍者。與我將犀牛扇子來。侍者云。扇子破也。官云。扇子既破。還我犀牛兒來。侍者無對。投子云。不辭將出。恐頭角不全。

師拈云。我要不全底頭角。

石霜云。若還和尚即無也。

師拈云。犀牛兒猶在。

資福畫一圓相。于中書一

牛字。

師拈云。適來為什麼不將出。

保福云。和尚年尊。別請人好。

師拈云。可惜勞而無功。

犀牛扇子用多時。問著元來總不知。

無限清風與頭角。盡同雲雨去難追。

師復云。若要清風再覆。頭角重生。請禪客下一轉語。

問云。扇子既破。我還我犀牛兒來。

時有僧出雲。大眾。參堂去。

師云。拋鉤釣鯤鯨。釣得個蝦䗫。

舉。世尊一日昇座。文殊白槌云。諦觀法王法。法王法如是。世尊便下座。

列眾叢中作者知。法王法令不如斯。

會中若有仙陀客。何必文殊下一槌。

舉趙州示眾三轉語。

泥佛不度水。神光照天地。立雪如未休。何人不雕偽。

金佛不度爐。人來訪紫胡。牌中數個子。清風何處無。

木佛不度火。常思破灶墮。杖子忽擊著。方知孤負我。

舉。肅宗帝問忠國師。如何是十身調御。師云。檀越踏毗盧頂上行。帝云。寡人不會。師云。莫認自己作清凈法身。

一國之師亦強名。南陽獨許振嘉聲。

大唐扶得真天子。曾踏毗盧頂上行。

鐵錘擊碎黃金骨。天地之間更何物。

三千剎海夜澄澄。不知誰入蒼龍窟。

潭州石霜楚圓慈明禪師

【現代漢語翻譯】 現代漢語譯本 牛字。

石霜楚圓慈明禪師拈起話頭說：『剛才為什麼不拿出來？』

保福（人名，此處指一位僧人）說：『和尚您年事已高，還是請別人來做吧。』

石霜楚圓慈明禪師拈起話頭說：『可惜白費力氣，毫無用處。』

『犀牛扇子用了很久，問起來卻全然不知。』

『無限的清風和犀牛角，都像雲雨一樣消散，難以追尋。』

石霜楚圓慈明禪師又說：『如果想要清風再次吹拂，犀牛角重新生長，請各位禪客說一句轉語。』

有僧人問道：『扇子既然破了，我把犀牛還回來。』

當時有僧人出來說：『大眾，去參堂吧。』

石霜楚圓慈明禪師說：『拋下魚鉤想釣鯤鯨（比喻大材），卻只釣到蝦䗫（比喻小材）。』

舉例：世尊（釋迦牟尼佛）有一天升座說法，文殊（文殊菩薩）敲槌說：『仔細觀察法王的法，法王的法就是這樣。』世尊便下座。

『列位大眾中，有作者（指有見地的人）自然知道，法王的法令不是這樣。』

『如果會中有人是仙陀客（指真正懂得佛法的人），何必文殊敲槌呢？』

舉趙州（趙州禪師）開示大眾的三轉語。

『泥塑的佛像不能渡水，神光照耀天地。立雪（指慧可斷臂求法）好像還沒有結束，誰人不弄虛作假？』

『金鑄的佛像不能入爐熔化，有人來拜訪紫胡（指高僧），牌位中寫著幾個字，哪裡沒有清風呢？』

『木雕的佛像不能入火焚燒，常常思念破灶墮（指僧人），禪杖忽然擊中，才知道辜負了我。』

舉例：肅宗皇帝問忠國師（唐代高僧）：『什麼是十身調御？』忠國師說：『檀越（施主）您在毗盧（毗盧遮那佛）頂上行走。』皇帝說：『我不會。』忠國師說：『不要把自己的妄念當作清凈法身。』

『一國之師也只是個強加的名號，南陽慧忠（國師）獨自被允許發出嘉美的聲譽。』

『大唐扶持了真正的天子，曾經在毗盧頂上行走。』

『鐵錘擊碎黃金鑄成的骨骼，天地之間還有什麼東西存在？』

『三千世界像大海一樣澄澈寧靜，不知道誰能進入蒼龍的洞穴？』

潭州石霜楚圓慈明禪師

【English Translation】 English version The Character 'Ox'.

Master Shishuang Chuyuan Ciming picked up the topic and said: 'Why didn't you bring it out just now?'

Baofu (a name, referring to a monk here) said: 'Venerable monk, you are old, please ask someone else to do it.'

Master Shishuang Chuyuan Ciming picked up the topic and said: 'It's a pity that the effort is wasted and useless.'

'The rhinoceros fan has been used for a long time, but when asked, no one knows.'

'The infinite breeze and rhinoceros horns have dissipated like clouds and rain, and are difficult to trace.'

Master Shishuang Chuyuan Ciming further said: 'If you want the breeze to blow again and the rhinoceros horns to regrow, please Zen practitioners say a turning phrase.'

A monk asked: 'Since the fan is broken, I will return the rhinoceros.'

At that time, a monk came out and said: 'Everyone, let's go to the meditation hall.'

Master Shishuang Chuyuan Ciming said: 'Casting a hook to catch Kun whales (a metaphor for great talent), but only catching shrimp (a metaphor for small talent).'

Example: One day, the World Honored One (Sakyamuni Buddha) ascended the seat to preach, and Manjusri (Manjusri Bodhisattva) struck the gavel and said: 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is like this.' The World Honored One then descended from the seat.

'Among you all, the author (referring to someone with insight) naturally knows that the Dharma King's decree is not like this.'

'If there is a Xian Tuo guest (referring to someone who truly understands the Dharma) in the assembly, why does Manjusri need to strike the gavel?'

Illustrating the three turning phrases of Zhao Zhou (Zen Master Zhao Zhou) to instruct the public.

'A mud Buddha cannot cross the water, divine light illuminates heaven and earth. Standing in the snow (referring to Huike cutting off his arm to seek the Dharma) seems not yet finished, who does not engage in hypocrisy?'

'A golden Buddha cannot enter the furnace to melt, someone comes to visit Zihu (referring to a high monk), several characters are written on the tablet, where is there no breeze?'

'A wooden Buddha cannot enter the fire to burn, often thinking of the broken stove (referring to a monk), the staff suddenly strikes, only then do you know you have failed me.'

Example: Emperor Suzong asked National Teacher Zhong (a high monk of the Tang Dynasty): 'What is the ten-bodied tamer?' National Teacher Zhong said: 'Benefactor, you are walking on the head of Vairocana (Vairocana Buddha).' The emperor said: 'I don't know how.' National Teacher Zhong said: 'Do not mistake your own delusions for the pure Dharma body.'

'The national teacher is just a forced title, Nanyang Huizhong (the national teacher) alone is allowed to issue beautiful praise.'

'The Tang Dynasty supported the true Son of Heaven, who once walked on the head of Vairocana.'

'The iron hammer shatters the golden bones, what else exists between heaven and earth?'

'The three thousand worlds are as clear and peaceful as the sea, who knows who can enter the cave of the Azure Dragon?'

Zen Master Chuyuan Ciming of Shishuang, Tanzhou

---

(三則)

舉。僧問雲門。如何是超佛越祖之談。門云。糊餅。

超佛越祖若何宣。充齋糊餅恣情餐。

湖南展缽新羅咬。大食波斯索渡船。

舉。僧問。如何是佛。明云。水出高源。

水出高源也大奇。禪人不會眼麻彌。

若也未明泥水句。燈籠露柱笑怡怡。

舉。僧問趙州。如何是祖師西來意。州云。庭前柏樹子。

趙州庭前柏。天下走禪客。

養子莫教大。大了作家賊。

洪州黃龍慧南禪師三則

舉。臺山路上有一婆子。凡有游僧問。臺山路什麼處去。婆以手指云。驀直去。僧方去。又云。好個師僧。又恁么去。趙州聞舉。云。來日上堂。我已勘破遮婆子。

傑出叢林是趙州。老婆勘破有來由。

而今四海清如鏡。行人莫與路為仇。

舉。忠國師三喚侍者。侍者三應。師云。將為吾孤負汝。元來汝孤負吾。

國師三喚侍者。打草只要蛇驚。

誰知澗底青松。下有千年茯苓。

國師有語不虛施。侍者三喚無訊息。

平生心膽向人傾。相識不如不相識。

舉。趙州問僧。曾到此間么。僧云。曾到。州云。喫茶去。又問僧。曾到此間么。僧云。不曾到。州云。喫茶去。

趙州驗人端的

{ "translations": [ "現代漢語譯本", "第一則：", "一位僧人問雲門禪師（Yunmen，禪師名）：『什麼是超越佛和祖師的言論？』", "雲門禪師回答：『糊餅。』", "超越佛和祖師該如何宣揚？", "盡情享用充飢的糊餅。", "湖南的僧人伸出缽，新羅的僧人張口咬。", "大食（Dashi，古代阿拉伯）和波斯的僧人索要渡船。", "第二則：", "一位僧人問：『什麼是佛？』", "明（Ming，此處指某種境界或狀態）回答：『水出高源。』", "水出高源真是奇妙啊！", "禪人不能領會，眼花繚亂。", "如果還不明白泥水句的含義，", "燈籠和露柱都會笑得合不攏嘴。", "第三則：", "一位僧人問趙州禪師（Zhaozhou，禪師名）：『什麼是祖師西來的真意？』", "趙州禪師回答：『庭前的柏樹子。』", "趙州禪師庭前的柏樹，", "引得天下禪客奔走。", "養兒子不要讓他太大，", "大了反而成了家賊。", "洪州黃龍慧南禪師（Huanglong Huinan，禪師名）三則", "第一則：", "臺山（Mount Tai，山名）路上有一個老婦人，凡是有遊方僧人問：『去臺山的路怎麼走？』老婦人就用手指著說：『一直往前走。』僧人剛走，她又說：『好個師僧，又這樣走了。』趙州禪師聽說了這件事，說：『明天上堂，我已經勘破了這個老婦人。』", "趙州禪師是叢林中的傑出人物，", "老婦人被勘破是有原因的。", "如今四海清明如鏡，", "行人不要與道路為仇。", "第二則：", "忠國師（Zhong Guoshi，國師名號）三次呼喚侍者，侍者三次應答。國師說：『本以為是我辜負了你，原來是你辜負了我。』", "國師三次呼喚侍者，", "打草只是爲了驚動蛇。", "誰知道澗底的青松下，", "有千年的茯苓。", "國師的話語不是隨便說的，", "侍者三次應答卻沒有訊息。", "平生心膽向人傾訴，", "相識還不如不相識。", "第三則：", "趙州禪師問僧人：『曾經到過這裡嗎？』僧人說：『曾經到過。』趙州禪師說：『喫茶去。』又問另一個僧人：『曾經到過這裡嗎？』僧人說：『不曾到過。』趙州禪師說：『喫茶去。』", "趙州禪師考驗人真是準確。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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---

處。等閑開口便知音。

覿面若無青白眼。宗風爭得到如今。

相逢相問知來歷。不揀親疏便與茶。

翻憶憧憧往來者。忙忙誰辨滿甌華。

東京智海慕喆真如禪師(二則)

舉。溈山和尚示眾云。老僧百年後向山下作一頭水牯牛。左脅書五字云。溈山僧某甲。此時喚作溈山僧。又是水牯牛。喚作水牯牛。又云溈山僧。喚作什麼即得。

蹄角分明觸處周。不勞管帶不勞收。

但知不犯佗苗稼。水草隨時得自由。

舉。巖頭漢陽作渡子。江南江北各懸木板。索渡者扣板一下。一日。婆子抱一孩兒扣板索渡。巖頭于草舍中舞棹而出。婆便問。呈橈舞棹即不問。婆婆手中一子甚處得來。巖頭以棹便打。婆云。婆生七子。六個不遇知音。祇遮一個。也不消得。遂拋向水中。

親兒棄了更無親。撒手歸家罷問津。

呈橈舉棹波中客。休向江頭覓渡人。

筠州洞山真凈文禪師(一則)

舉雲門大師抽顧。

雲門抽顧。自有來由。

不點不到。休休休休。

舒州海會守端禪師(二則)

舉。僧問洞山。如何是佛。山云。麻三斤。

斤兩分明不負君。眼中瞳子莫生嗔。

百年三萬六千日。得欣欣處且欣欣。

【現代漢語翻譯】 處。隨便開口就能遇到知音。

如果見面沒有能識別賢愚的慧眼，宗門風範怎麼能流傳到今天呢？

相逢時互相詢問來歷，不論親疏就以茶相待。

反倒想起那些匆匆忙忙往來的人，忙碌之中有誰能分辨出滿碗茶湯的精華呢？

東京智海慕喆真如禪師(二則)

舉例。溈山（Weishan，山名，也指溈山禪師）和尚向大眾開示說：『老僧百年之後將向山下轉生為一頭水牯牛（shuǐ gǔ niú，水牛）。在左邊肋上寫五個字：溈山僧某甲（Wéishān sēng mǒu jiǎ，溈山僧人某甲）。這時叫作溈山僧，又是水牯牛。叫作水牯牛，又說是溈山僧，叫作什麼才對呢？』

蹄角分明，觸處周到，不用管束，不用收斂。

只要知道不侵犯他人的莊稼，就能隨時在水草豐美的地方得到自由。

舉例。巖頭（Yántóu，人名）在漢陽（Hànyáng，地名）做擺渡人。江南江北各懸掛一塊木板，要求渡河的人敲擊木板一下。一天，一位老婦抱著一個孩子敲板要求渡河。巖頭從草棚中搖著船槳出來。老婦便問：『搖船劃槳暫且不問，老婆婆手中的孩子是從哪裡來的？』巖頭用船槳就打。老婦說：『我生了七個孩子，六個沒遇到知音，只有這一個，也不值得要。』於是把孩子拋到水中。

親生的孩子拋棄了，就再也沒有親人了，撒手回家，停止打聽渡口。

搖船劃槳的江中客人，不要在江邊尋找擺渡人。

筠州洞山真凈文禪師(一則)

舉例雲門（Yúnmén，人名）大師隨機應答。

雲門隨機應答，自有其來由。

不點破就不知道，停止吧，停止吧，停止吧，停止吧。

舒州海會守端禪師(二則)

舉例。有僧人問洞山（Dòngshān，人名）：『什麼是佛？』洞山回答說：『麻三斤。』

斤兩分明，不會虧待你，眼中的瞳孔不要生氣。

人生百年三萬六千天，在值得高興的時候就高興吧。

【English Translation】 Every casual opening of the mouth meets a kindred spirit.

If there are no discerning eyes to recognize the worthy, how could the style of the school be passed down to this day?

When meeting, they ask each other's origins, and offer tea regardless of familiarity.

I recall those who come and go in a hurry; in their busyness, who can discern the essence in a bowl of tea?

Zen Master Zhide Muzhe Zhenru of Zhihai Temple in Tokyo (Two Excerpts)

Example: Abbot Weishan (Weishan, mountain name, also refers to Zen Master Weishan) addressed the assembly, saying, 'After I, the old monk, pass away in a hundred years, I will be reborn as a water buffalo (shuǐ gǔ niú, water buffalo) at the foot of the mountain. On my left flank will be written five characters: Weishan Monk Moujia (Wéishān sēng mǒu jiǎ, Weishan monk so-and-so). At this time, calling me Weishan monk is also calling me a water buffalo. Calling me a water buffalo is also calling me Weishan monk. What should I be called then?'

Hooves and horns distinct, reaching everywhere, needing no management, needing no restraint.

Just knowing not to trespass on others' crops, one can freely obtain sustenance wherever water and grass are abundant.

Example: Yantou (Yántóu, personal name) worked as a ferryman in Hanyang (Hànyáng, place name). He hung wooden boards on both the south and north banks of the river, requiring those seeking passage to knock on the board once. One day, an old woman carrying a child knocked on the board seeking passage. Yantou came out of the thatched hut, rowing his boat. The old woman then asked, 'Setting aside the rowing and paddling, where did the child in this old woman's hands come from?' Yantou struck her with the oar. The old woman said, 'I bore seven children, six of whom did not meet a kindred spirit. Only this one, and he is not worth keeping.' Thereupon, she threw the child into the water.

Having abandoned her own child, she has no more kin. Letting go and returning home, she ceases to inquire about the ferry crossing.

The guest in the river, rowing and paddling, should not seek a ferryman at the riverbank.

Zen Master Zhenjing Wen of Dongshan Temple in Yunzhou (One Excerpt)

Example: Master Yunmen (Yúnmén, personal name) responds spontaneously.

Yunmen's spontaneous response has its own origin.

Without pointing it out, one does not know. Stop, stop, stop, stop.

Zen Master Shouduan of Haihui Temple in Shuzhou (Two Excerpts)

Example: A monk asked Dongshan (Dòngshān, personal name), 'What is Buddha?' Dongshan replied, 'Three pounds of flax.'

The weight is clear and fair, not failing you; do not be angry in your eyes.

A hundred years, thirty-six thousand days; be joyful when there is joy to be found.

---

舉。僧問楊岐。少林面壁。意旨如何。岐云。西天人不會唐言。

天高地迥人離見。水闊山重不易論。

萬古八風吹不入。西天人不會唐言。

廬山東林常總照覺禪師(一則)

舉船子和尚接夾山後。踏覆船。

夾山橈下悟心休。何患身名踏覆舟。

今古華亭垂釣者。煙波江上使人愁。

江寧府保寧仁勇禪師(五則)

舉。六祖問讓和尚。甚處來。讓云。嵩山安和尚處來。六祖云。什麼物恁么來。讓云。說似一物即不中。六祖云。還假修證否。讓云。修證即不無。污染即不得。六祖云。即此不污染。是諸佛之護念。吾亦如是。汝亦如是。西天二十七祖般若多羅讖佛法從汝邊去。已后出一馬駒。蹈殺天下人去在。

戴角披毛恁么來。鐵圍山嶽盡衝開。

閻浮踏殺人無數。驀鼻深穿拽不回。

舉。龐居士問馬祖。不昧本來身。請師高著眼。馬祖直上覷。居士云。一種勿絃琴。唯師彈得妙。馬祖直下覷。居士禮拜。馬祖歸方丈。居士隨後云。弄巧得拙。

浩浩擎山戴岳來。撐天拄地勢崔嵬。

從教弄巧翻成拙。撒手前行更不回。

舉。南泉示眾云。道非物外。物外非道。趙州出問。如何是物外道。南泉便打。趙州接住云。和尚莫打

【現代漢語翻譯】 現代漢語譯本： 僧人問楊岐（禪師名號）。『少林面壁』（指達摩祖師在少林寺面壁九年的故事），意旨如何？楊岐說：『西天人不會唐言。』

天高地遠，人們執著于自己的見解；水闊山重，真理難以言說。

萬古不變的真理，八風（利、衰、毀、譽、稱、譏、苦、樂）吹不動；因為西天人不會唐言。

廬山東林常總照覺禪師(一則)

舉船子和尚接夾山（禪師名號）后，踏覆船。

夾山在搖櫓時頓悟，放下執念；何必擔心身名會隨著翻覆的船隻而消逝。

古往今來華亭（地名）垂釣的人們，在煙波浩渺的江面上徒增愁緒。

江寧府保寧仁勇禪師(五則)

六祖（慧能）問讓和尚（懷讓），從哪裡來？讓說：從嵩山安和尚（慧安）處來。六祖問：什麼東西這樣來？讓說：說像一樣東西就不對了。六祖問：還用修證嗎？讓說：修證不是沒有，但不能被污染。六祖說：就是這不被污染的，是諸佛的護念。我也是這樣，你也是這樣。西天二十七祖般若多羅（禪師名號）預言佛法從你這裡傳開，以後會出一匹馬駒，踐踏殺盡天下人。

戴角披毛這樣而來，鐵圍山嶽都能衝開。

在閻浮提（指我們所居住的這個世界）踐踏殺害無數人，即使深穿鼻孔也拽不回來。

龐居士問馬祖（道一禪師）：不迷惑本來的面目，請老師高抬貴眼。馬祖直直向上看。居士說：一種沒有琴絃的琴，只有老師您彈得妙。馬祖直直向下看。居士禮拜。馬祖回到方丈。居士隨後說：弄巧成拙。

浩浩蕩蕩擎山戴岳而來，撐天拄地氣勢巍峨。

任憑你弄巧反成拙，撒手前行永不回頭。

南泉（普愿禪師）向大眾開示說：道不在事物之外，事物之外也沒有道。趙州（從諗禪師）出來問：什麼是事物之外的道？南泉就打他。趙州接住說：和尚不要打。

【English Translation】 English version: A monk asked Yangqi (name of a Chan master): 'What is the meaning of Bodhidharma facing the wall at Shaolin (referring to the story of Bodhidharma meditating facing a wall for nine years at Shaolin Temple)?' Yangqi said, 'People from the Western Heaven don't understand the language of the Tang Dynasty.'

Heaven is high and the earth is vast, people cling to their own views; the water is wide and the mountains are heavy, the truth is difficult to express.

The eternal truth cannot be moved by the eight winds (gain, loss, disgrace, honor, praise, ridicule, suffering, and joy); because people from the Western Heaven don't understand the language of the Tang Dynasty.

Chan Master Changzong Zhaojue of Donglin Temple in Mount Lu (one koan)

The story of how Zen Master Chuanzi received Jiashan (name of a Chan master) and then capsized his boat.

Jiashan attained enlightenment while rowing, letting go of attachments; why worry that fame and fortune will vanish with the capsized boat?

The anglers of Huating (place name) throughout history, only add to the sorrow on the misty river.

Chan Master Renyong of Baoning Temple in Jiangning Prefecture (five koans)

The Sixth Patriarch (Huineng) asked Zen Master Rang (Huairang), 'Where do you come from?' Rang said, 'I come from the place of Zen Master An (Huian) in Mount Song.' The Sixth Patriarch asked, 'What thing comes like this?' Rang said, 'To say it is like a thing is not correct.' The Sixth Patriarch asked, 'Is cultivation and realization still necessary?' Rang said, 'Cultivation and realization are not absent, but defilement is not allowed.' The Sixth Patriarch said, 'This non-defilement is the protection of all Buddhas. I am like this, and you are like this. The twenty-seventh patriarch of the Western Heaven, Prajnatara (name of a Chan master), prophesied that the Buddha-dharma will spread from you, and later a colt will emerge and trample to death all the people in the world.'

Wearing horns and covered in fur, it comes like this, even the Iron Ring Mountains can be broken through.

Trampling and killing countless people in Jambudvipa (referring to the world we live in), even with a deeply pierced nose, it cannot be pulled back.

Layman Pang asked Mazu (Zen Master Daoyi), 'Not being deluded about the original face, please, teacher, cast a high gaze.' Mazu looked straight up. The layman said, 'A kind of stringless zither, only you, teacher, can play it wonderfully.' Mazu looked straight down. The layman bowed. Mazu returned to his room. The layman then said, 'Trying to be clever only leads to clumsiness.'

Vast and mighty, carrying mountains and wearing peaks, propping up the sky and supporting the earth with towering momentum.

Let you try to be clever and turn it into clumsiness, let go and move forward, never looking back.

Nanquan (Zen Master P願) addressed the assembly, saying, 'The Dao is not outside of things, and outside of things there is no Dao.' Zhaozhou (Zen Master Congshen) came out and asked, 'What is the Dao outside of things?' Nanquan then struck him. Zhaozhou caught him and said, 'Teacher, don't strike!'

---

某甲。已后錯打人去在。南泉擲下拄杖云。龍蛇易辨。衲子難瞞。

軟纏藏鋒入陣來。𦘕時擒下眼瞠開。

死生一決英雄士。文武雙行將相才。

舉。石頭問長髭。甚處來。長髭云。嶺南來。石頭云。大庾嶺頭一鋪功德。成就也未。長髭云。成就久矣。祇欠點眼。石頭云。莫要點眼否。長髭云。便請。石頭垂下一足。長髭便禮拜。頭云。見個什麼。長髭云。如紅爐上一點雪。

一鋪大悲千手眼。十分圓就未開光。

君看筆下神通現。更有靈蹤在上方。

舉。芭蕉示眾云。你有拄杖子。我即與你拄杖子。你無拄杖子。我即奪你拄杖子。

你有面前拈取去。你無背後奪將來。可憐黑漆光生底。擊著千門萬戶開。

蘇州定慧超信海印禪師(七則)

舉。石霜普會遷化。眾定首座住持。虔侍者曰。首座若會先師意。方可住此。先師道。休去．歇去．一念萬年去．古廟裡香爐去．如一條白練去。且道先師意作么生。座曰。祇是明一色邊事。侍者曰。首座不會先師意。座曰。裝香來。香菸斷處。我若不脫去。即不會先師意。香菸才絕。首座便脫去。侍者于背上拊一下。曰。去即不無。要且不會先師意。

張家養得數個兒。大者敩爺冶家業。

中有一男藝最精

【現代漢語翻譯】 現代漢語譯本： 某甲（某人）。以後錯打了人怎麼辦？南泉（禪師名號）放下拄杖說：『龍蛇容易辨認，衲子（出家人）難以欺瞞。』

軟刀子裹著鋒芒悄悄進陣，突然擒拿時讓人瞪大了眼睛。

生死決戰的是英雄，文武雙全的是將相之才。

舉例。石頭（禪師名號）問長髭（長鬍須的人）：『從哪裡來？』長髭說：『從嶺南來。』石頭說：『大庾嶺（地名）頭的一項功德，成就了嗎？』長髭說：『成就很久了，只欠點睛。』石頭說：『要點睛嗎？』長髭說：『請便。』石頭垂下一隻腳。長髭便禮拜。石頭說：『見到什麼？』長髭說：『如紅爐上的一點雪。』

一項大慈悲的事業，具備千手千眼，十分圓滿卻未開光。

你看筆下神通顯現，更有靈驗的軌跡在上方。

舉例。芭蕉（禪師名號）向大眾開示說：『你有拄杖子，我就給你拄杖子；你沒有拄杖子，我就奪走你的拄杖子。』

你有，就當面拿走；你沒有，就背後奪來。可憐那黑漆漆光生生的東西，擊打著千家萬戶的大門打開。

蘇州定慧超信海印禪師（七則）

舉例。石霜普會（禪師名號）圓寂，眾定首座（僧職）主持事務。虔侍者說：『首座如果領會先師的意旨，才可以住持這裡。』先師說：『休去、歇去、一念萬年去、古廟裡香爐去、如一條白練去。』且說先師的意旨是什麼？首座說：『只是明一色邊事。』侍者說：『首座不領會先師的意旨。』首座說：『裝香來。香菸斷絕的地方，我如果不能脫身而去，就是不領會先師的意旨。』香菸剛斷絕，首座便脫身而去。侍者在他的背上拍了一下，說：『去是不錯，但終究不領會先師的意旨。』

張家養了幾個兒子，大的那個學著父親經營家業。

其中有一個兒子手藝最精湛。

【English Translation】 English version: Someone asks: What if I mistakenly hit someone in the future? Nanquan (Zen master's name) throws down his staff and says: 'Dragons and snakes are easy to distinguish, but monks (Buddhist practitioners) are hard to deceive.'

A soft blade conceals its edge as it enters the battle, suddenly capturing the opponent, leaving their eyes wide open in surprise.

Those who fight to the death are heroes, those skilled in both civil and military arts are talents fit to be generals and ministers.

For example, Shitou (Zen master's name) asks Changzi (a person with a long beard): 'Where do you come from?' Changzi says: 'From Lingnan.' Shitou says: 'Has the merit and virtue of the project at the top of Dayu Ridge (place name) been accomplished?' Changzi says: 'It has been accomplished for a long time, only lacking the finishing touch.' Shitou says: 'Do you want the finishing touch?' Changzi says: 'Please do.' Shitou lowers one foot. Changzi then bows. Shitou says: 'What did you see?' Changzi says: 'Like a snowflake on a red-hot stove.'

A project of great compassion, possessing a thousand hands and eyes, perfectly complete but not yet consecrated.

Look, the magical power is revealed in the writing, and there are even more miraculous traces above.

For example, Bajiao (Zen master's name) instructs the assembly, saying: 'If you have a staff, I will give you a staff; if you don't have a staff, I will take away your staff.'

If you have it, take it away in front of your face; if you don't have it, snatch it away from behind. Pity that dark, shiny thing, striking and opening the doors of thousands of households.

Zen Master Chaoxin Haiyin of Dinghui Temple in Suzhou (Seven Cases)

For example, when Shishuang Puhui (Zen master's name) passed away, the chief seat of the assembly, Zhongding, presided over the affairs. The attendant Qian said: 'If the chief seat understands the intention of the late master, then he can preside over this place.' The late master said: 'Stop, rest, one thought goes for ten thousand years, go to the incense burner in the ancient temple, go like a white silk.' Now, what is the intention of the late master? The chief seat says: 'It's just the matter of clarifying the boundary of oneness.' The attendant says: 'The chief seat does not understand the intention of the late master.' The chief seat says: 'Bring incense. If I cannot escape at the point where the incense smoke breaks, then I do not understand the intention of the late master.' As soon as the incense smoke broke, the chief seat departed. The attendant patted him on the back and said: 'Going is not bad, but ultimately you do not understand the intention of the late master.'

The Zhang family raised several sons, the eldest learning from his father to manage the family business.

Among them, one son has the most exquisite craftsmanship.

---

。氣宇如王威猛烈。

別。別。踏翻海底。不顧驪龍珠。

喝散白雲。豈羨長天月。

舉。太原孚上座參雪峰。至方丈前。顧視雪峰。便下看知事。來日。入方丈云。昨日觸忤和尚。峰云。知是般事便休。

李廣將軍。古今無對。深入虜庭。全身遠害。

不動干戈贏小捷。到今邊塞嘉聲在。

舉。臨濟辭黃檗。檗問。什麼處去。濟曰。不是河南。便是河北。檗便打。濟約住棒。遂打一掌。檗大笑。喚侍者。將先師禪板．拂子來。濟云。侍者將火來。檗云。雖然如此。汝但將去。已後坐卻天下舌頭去在。

師資敘別意非遙。禪板持來命火燒。

佛祖己靈猶不重。信行余長孰擎挑。

舉。瑯瑘廣照問舉和尚。近離甚處。舉云。兩浙。照云。船來。陸來。舉云。船來。照云。船在甚處。舉云。胡步。照云。且坐喫茶。舉云。喏。喏。

漁翁蕭灑任東西。蘆管橫吹和不齊。

夜靜月明魚不食。扁舟臥入武陵溪。

舉。溈山示眾云。有句無句。如藤倚樹。后疏山問云。樹倒藤枯時如何。山呵呵大笑。歸方丈。

樹倒藤枯伸一問。呵呵大笑有來由。𦏰羊掛角無尋處。直到如今笑未休。

舉。僧問舉和尚。如何是佛。舉云。蘆芽穿膝。

【現代漢語翻譯】 現代漢語譯本：氣宇軒昂，如王者般威猛強烈。

別離啊，別離。即使踏翻海底，也不在意驪龍（lilong）的寶珠。

喝散白雲，哪裡羨慕長天的明月？

舉例。太原孚上座（Taiyuan Fu Shangzuo）參訪雪峰（Xuefeng），到達方丈室前，回頭看著雪峰，然後去看知事。第二天，進入方丈室說：『昨天冒犯了和尚。』雪峰說：『知道是這件事就算了。』

李廣（Li Guang）將軍，古往今來無人能比。深入敵人的營地，全身而退，遠離禍害。

不動用武力就贏得了小小的勝利，直到今天，邊塞還流傳著他的美名。

舉例。臨濟（Linji）告別黃檗（Huangbo），黃檗問：『去什麼地方？』臨濟說：『不是河南，就是河北。』黃檗就打他。臨濟抓住禪杖，反打了他一掌。黃檗大笑，叫侍者拿先師的禪板和拂子來。臨濟說：『侍者，拿火來。』黃檗說：『即使這樣，你拿去吧，以後會佔據天下所有人的嘴巴。』

師父和弟子敘別，心意並不遙遠，禪板拿來就要用火燒掉。

佛祖的靈性尚且不被看重，誰又能承擔這遺留的道統？

舉例。瑯瑘廣照（Langye Guangzhao）問舉和尚（Ju Heshang）：『最近從哪裡來？』舉和尚說：『兩浙（Liangzhe）。』廣照說：『是坐船來的，還是走路來的？』舉和尚說：『坐船來的。』廣照說：『船在哪裡？』舉和尚說：『胡步（Hubu）。』廣照說：『請坐下喝茶。』舉和尚說：『喏，喏。』

漁翁瀟灑自在，任憑東西，橫吹蘆管，音調不齊。

夜深人靜，明月當空，魚兒不吃食，漁翁躺在小船上，進入了武陵溪（Wulingxi）。

舉例。溈山（Weishan）向大眾開示說：『有句無句，就像藤蔓依附樹木。』後來疏山（Shushan）問道：『樹倒藤枯時如何？』溈山呵呵大笑，回到方丈室。

樹倒藤枯，提出一問，呵呵大笑，自有來由。羚羊掛角，無處可尋，直到如今，笑聲未休。

舉例。僧人問舉和尚：『什麼是佛？』舉和尚說：『蘆芽穿膝。』

【English Translation】 English version: His bearing is majestic and fierce like a king.

Farewell, farewell. Even if overturning the seabed, he doesn't care about the pearl of the Lilong (驪龍, a mythical black dragon).

Scattering the white clouds, why envy the moon in the long sky?

Example. Superior Seat Fu of Taiyuan (太原孚上座, Taiyuan Fu Shangzuo) visited Xuefeng (雪峰, Snow Peak Monastery). Arriving in front of the abbot's room, he looked back at Xuefeng, then went to see the administrator. The next day, he entered the abbot's room and said, 'Yesterday I offended the monk.' Xuefeng said, 'Knowing it was that matter is enough.'

General Li Guang (李廣, Li Guang), unmatched throughout history. He penetrated deep into the enemy's court, retreating unscathed and far from harm.

Winning a minor victory without resorting to arms, his good name is still praised on the border today.

Example. Linji (臨濟, Linji) bid farewell to Huangbo (黃檗, Huangbo). Huangbo asked, 'Where are you going?' Linji said, 'If not Henan, then Hebei.' Huangbo then hit him. Linji grabbed the staff and struck him a palm. Huangbo laughed loudly and called the attendant to bring the late master's meditation board and whisk. Linji said, 'Attendant, bring fire.' Huangbo said, 'Even so, you take it; later, you will occupy the tongues of everyone in the world.'

The teacher and disciple's farewell intention is not distant; the meditation board is brought to be burned by fire.

Even the spirit of the Buddhas and ancestors is not valued; who can bear the remaining lineage of faith and practice?

Example. Guangzhao of Langye (瑯瑘廣照, Langye Guangzhao) asked the monk Ju (舉和尚, Ju Heshang), 'Where have you come from recently?' The monk Ju said, 'Liangzhe (兩浙, Zhejiang province).' Guangzhao said, 'Did you come by boat or by land?' The monk Ju said, 'By boat.' Guangzhao said, 'Where is the boat?' The monk Ju said, 'Hubu (胡步, Hubu).' Guangzhao said, 'Please sit down and have some tea.' The monk Ju said, 'Yes, yes.'

The fisherman is free and unrestrained, going east and west as he pleases, playing the reed pipe horizontally, the tune uneven.

The night is quiet, the moon is bright, the fish do not eat, the fisherman lies in his small boat, entering the Wuling Stream (武陵溪, Wulingxi).

Example. Weishan (溈山, Weishan) instructed the assembly, saying, 'With or without a phrase, it is like a vine relying on a tree.' Later, Shushan (疏山, Shushan) asked, 'What happens when the tree falls and the vine withers?' Weishan laughed heartily and returned to his abbot's room.

The tree falls and the vine withers, a question is asked, the hearty laughter has a reason. The antelope hangs its horns, there is nowhere to be found, until now, the laughter has not ceased.

Example. A monk asked the monk Ju, 'What is Buddha?' The monk Ju said, 'Reed shoots pierce the knees.'

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信手拈來如掣電。全機大用疾如風。

放行一句通訊息。后夜猿啼在亂峰。

舉。耽源辭國師曰。某甲往南方。忽有人問極則事。如何祇對。師云。幸自可憐生。須要個護身符子作什麼。

不重己靈猶未可。護身符子更那堪。

為君旨外通訊息。秋月無雲落碧潭。

東京慧林德遜佛陀禪師(二則)

舉。趙州問僧。吃粥了也未。僧云。了也。州云。洗缽盂去。

粥了令教洗缽盂。初心往往更心粗。

直饒到此分明了。已是平生不丈夫。

舉。僧問雲門。不起一念。還有過也無。門云。須彌山。

問答隨機或淺深。雲門終是飽叢林。

如今競逐須彌走。無限平人被陸沉。

舒州投子山義青禪師(四則)

舉。僧問洞山。如何是祖師西來意。山云。待洞水逆。即向汝道。

古源無水有何聲。滿岸西風一派新。蔥嶺罷詢熊耳夢。雪庭休說少林春。

舉。僧問石霜。如何是石霜深深所。霜云。無鑐銷子兩頭搖。

三更月落兩山明。古道程遙苔蘚生。

金鎖搖時無手把。碧波心月兔常行。

舉。僧問夾山。如何是夾山境。山云。猿抱子歸青嶂后。鳥銜華落碧巖前。

月皎青松鶴夢長。碧雲丹柱掛𦏰

【現代漢語翻譯】 現代漢語譯本 信手拈來如閃電般迅速，全身心的運用就像疾風一樣迅猛。 放開一句，便能傳遞訊息，後半夜猿猴在亂石峰中啼叫。 舉例。耽源（Tan Yuan，禪師名）向國師辭別時說：『我將前往南方，如果有人問我什麼是最高的道理，我該如何回答？』國師說：『已經夠可憐了，還要護身符做什麼？』 不重視自己的靈性尚且不可，更何況是護身符呢？ 為你傳達言語之外的訊息，秋天的月亮沒有云彩，倒映在碧綠的深潭中。 東京慧林德遜佛陀禪師（東京慧林寺的德遜佛陀禪師，有兩則公案） 舉例。趙州（Zhao Zhou，禪師名）問僧人：『吃粥了嗎？』僧人說：『吃過了。』趙州說：『去洗缽盂吧。』 吃完粥就讓他去洗缽盂，初學者的心往往更加粗糙。 即使到了這裡，能夠分明瞭解，也已經算是一生中沒有作為的庸人。 舉例。僧人問雲門（Yun Men，禪師名）：『不起一個念頭，還有過錯嗎？』雲門說：『須彌山（Sumeru，佛教中的聖山）。』 問答隨機應變，或深或淺，雲門終究是讓叢林中的僧人受益匪淺。 如今競相追逐須彌山，無數普通人因此而沉淪。 舒州投子山義青禪師（舒州投子山的義青禪師，有四則公案） 舉例。僧人問洞山（Dong Shan，禪師名）：『什麼是祖師西來意？』洞山說：『等到洞水倒流，我就告訴你。』 古老的源頭沒有水，哪裡來的聲音？滿岸的西風帶來一片新意。蔥嶺（Cong Ling，山名）不再詢問，熊耳山（Xiong Er，山名）的夢也已結束，雪庭（Xue Ting，禪師名）不再談論少林寺的春天。 舉例。僧人問石霜（Shi Shuang，禪師名）：『什麼是石霜深深處？』石霜說：『沒有銷子的鎖，兩頭搖擺。』 三更時分月亮落下，兩座山變得明亮，古老的道路遙遠，長滿苔蘚。 金鎖搖動時沒有手可以把握，碧波盪漾的心月里，玉兔常常在奔行。 舉例。僧人問夾山（Jia Shan，禪師名）：『什麼是夾山境？』夾山說：『猿猴抱著幼崽回到青色的山峰后，鳥兒銜著花朵落在碧綠的巖石前。』 皎潔的月光照耀著青松，仙鶴在長久的夢中，碧綠的雲彩和紅色的柱子掛滿了...

【English Translation】 English version To pick it up at will is as swift as lightning. The full application of the entire mechanism is as rapid as the wind. Releasing a single phrase conveys the message. In the late night, monkeys cry among the chaotic peaks. Example: Tan Yuan (a Chan master) bid farewell to the National Teacher, saying, 'I am going to the South. If someone asks me about the ultimate truth, how should I respond?' The Teacher said, 'It's already pitiful enough; what need is there for a talisman?' To not value one's own spirit is already unacceptable; how much more so a talisman? To convey the message beyond words for you, the autumn moon, without clouds, falls into the green pool. Zen Master Fota Desun of Huilin Temple in Tokyo (two cases) Example: Zhao Zhou (a Chan master) asked a monk, 'Have you eaten your porridge?' The monk said, 'I have.' Zhao Zhou said, 'Go wash your bowl.' After eating porridge, he is told to wash his bowl. The beginner's mind is often even coarser. Even if one clearly understands this, one is already an incompetent person in this life. Example: A monk asked Yun Men (a Chan master), 'If one does not give rise to a single thought, is there still fault?' Yun Men said, 'Mount Sumeru (the sacred mountain in Buddhism).' Questions and answers are adapted to the situation, sometimes shallow, sometimes deep. Yun Men ultimately benefits the monks in the monastery. Now, they are all chasing after Mount Sumeru, and countless ordinary people are sinking as a result. Zen Master Yiqing of Touzi Mountain in Shuzhou (four cases) Example: A monk asked Dong Shan (a Chan master), 'What is the meaning of the Patriarch's coming from the West?' Dong Shan said, 'When the Dong River flows backward, I will tell you.' The ancient source has no water, where does the sound come from? The west wind on the bank brings a new scene. The Cong Mountains (a mountain range) no longer inquire, the dream of Xiong'er Mountain (a mountain) has ended, and Xue Ting (a Chan master) no longer speaks of the spring of Shaolin Temple. Example: A monk asked Shi Shuang (a Chan master), 'What is the deepest place of Shi Shuang?' Shi Shuang said, 'A lock without a linchpin, shaking at both ends.' At the third watch, the moon sets, and the two mountains become bright. The ancient road is long and covered with moss. When the golden lock shakes, there is no hand to grasp it. In the heart-moon of the green waves, the jade rabbit is always running. Example: A monk asked Jia Shan (a Chan master), 'What is the realm of Jia Shan?' Jia Shan said, 'The monkey returns to the green peaks with its cub, and the bird carries flowers and falls in front of the green rocks.' The bright moon shines on the green pines, the crane is in a long dream, and the green clouds and red pillars are covered with...

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羊。

高巖壁仞千峰雪。石筍生條半夜霜。

舉。僧問曹山。佛未出世時如何。山云。曹山不如。僧曰。出世后如何。山云。不如曹山。

月隱青山瑞氣高。梧藏丹鳳覷無遼。

無端石馬潭中過。驚怒泥龍翻海潮。

東京智海本逸正覺禪師(六則)

舉。雲門一日僧堂前見直歲吃糊餅次。乃問。吃得幾個糊餅。歲云。五個。門云。露柱吃得幾個。歲云。請和尚茶堂里喫茶。門便歸方丈。

韶陽門下足英明。直歲之才又哲英。

雲華堂前凹凸處。不勞心力一齊平。

舉。外道問佛。今日說何法。佛云。說定法。來日又問。今日說何法。佛云。說不定法。外道云。昨日定。今日為什麼不定。佛云。昨日定。今日不定。

靈山會上如來禪。問答何曾別是玄。

今日不定昨日定。借婆裙子拜婆年。

舉。昔日有老宿經夏不為師僧說話。有一僧嘆云。我只么空過一夏。不敢望和尚說佛法。得聞正因兩字也得。老宿聊聞。告云。阇梨莫𧬊速。若論正因一字也無。漝么道了。自扣齒云。適來無端漝么道。鄰壁老宿聞之。云。好一釜羹。被兩顆鼠糞污卻也。

一夏調和一釜羹。傅巖猶未許爭衡。

莫言污了無人見。鄰壁禪翁隻眼明。

【現代漢語翻譯】 現代漢語譯本 羊。

高高的巖壁像刀削一樣陡峭，千座山峰覆蓋著白雪。石筍長出新的枝條，在半夜裡凝結成霜。

舉例。有僧人問曹山禪師（Caoshan，禪師名）: 『佛未出世時是什麼樣的？』 曹山禪師回答說：『曹山不如。』 僧人又問：『出世后又是什麼樣的？』 曹山禪師回答說：『不如曹山。』

月亮隱沒在青山中，吉祥之氣高漲。梧桐樹藏著丹鳳，窺視著無限的遼闊。

無緣無故地，石馬在潭水中經過，驚動了憤怒的泥龍，翻騰起海潮。

東京智海本逸正覺禪師（Dongjing Zhihai Benyi Zhengjue Chanshi，禪師名）（六則）

舉例。雲門禪師（Yunmen，禪師名）有一天在僧堂前，看見負責僧堂事務的直歲（zhishi，負責僧堂事務的僧人）正在吃糊餅，於是問道：『吃了幾個糊餅？』 直歲回答說：『五個。』 雲門禪師說：『露柱（luzhu，比喻無情之物）吃了幾個？』 直歲說：『請和尚到茶堂里喫茶。』 雲門禪師便回到方丈（fangzhang，禪寺住持的住所）。

韶陽禪師（Shaoyang，禪師名）門下人才濟濟，都是英明之士。負責僧堂事務的直歲也很有才華。

雲華堂（Yunhua Tang，禪堂名）前的凹凸不平之處，不用費心費力就能一起弄平。

舉例。有外道（waidao，佛教以外的宗教）問佛陀：『今天說什麼法？』 佛陀回答說：『說定法。』 第二天又問：『今天說什麼法？』 佛陀回答說：『說不定法。』 外道說：『昨天是定法，今天為什麼是不定法？』 佛陀回答說：『昨天是定法，今天是不定法。』

靈山會上，如來（Rulai，佛的稱號）的禪法，問答之間何曾有什麼特別的玄機？

今天說不定，昨天說定，就像藉著婆婆的裙子來拜婆婆的年。

舉例。過去有位老修行，整個夏天都不為師僧說法。有一位僧人嘆息說：『我只是這樣空過了一個夏天，不敢期望和尚說佛法，能聽到『正因』（zhengyin，正確的因）兩個字也就滿足了。』 老修行偶然聽到，告訴他說：『阇梨（sheli，梵語，意為弟子）不要著急。如果說『正因』二字，一字也沒有。』 說了這些之後，自己敲著牙齒說：『剛才無緣無故地說了些什麼啊。』 鄰壁的老修行聽到了，說：『好一鍋羹，被兩顆老鼠屎給弄髒了。』

一個夏天調和出一鍋羹，即使是傅巖（Fuyan，人名，商朝賢相）也不敢與它爭鋒。

不要說弄髒了沒人看見，鄰壁的禪翁可是眼光如炬。

【English Translation】 English version Sheep.

High rock walls are as steep as a knife, and a thousand peaks are covered with snow. Stone shoots grow new branches, and frost condenses in the middle of the night.

Example. A monk asked Caoshan Zen Master (Caoshan, name of a Zen master): 'What was it like before the Buddha appeared in the world?' Caoshan Zen Master replied: 'Caoshan is not as good.' The monk then asked: 'What is it like after he appeared in the world?' Caoshan Zen Master replied: 'Not as good as Caoshan.'

The moon is hidden in the green mountains, and auspicious energy rises high. The phoenix hides in the wutong tree, gazing at the boundless vastness.

For no reason, a stone horse passes through the pool, startling the angry mud dragon and stirring up the sea tide.

Zen Master Dongjing Zhihai Benyi Zhengjue (Dongjing Zhihai Benyi Zhengjue Chanshi, name of a Zen master) (Six Examples)

Example. One day, Yunmen Zen Master (Yunmen, name of a Zen master) saw the monastery supervisor (zhishi, a monk in charge of monastery affairs) eating sesame cakes in front of the monks' hall, so he asked: 'How many sesame cakes have you eaten?' The supervisor replied: 'Five.' Yunmen Zen Master said: 'How many did the pillar (luzhu, a metaphor for inanimate objects) eat?' The supervisor said: 'Please come to the tea room for tea, Venerable.' Yunmen Zen Master then returned to his abbot's room (fangzhang, the residence of the abbot of a Zen monastery).

Under Shaoyang Zen Master (Shaoyang, name of a Zen master) are many talented and wise individuals. The monastery supervisor is also very talented.

The uneven places in front of Yunhua Hall (Yunhua Tang, name of a Zen hall) can be leveled together without much effort.

Example. A heretic (waidao, religions other than Buddhism) asked the Buddha: 'What Dharma (Dharma, Buddhist teachings) do you speak today?' The Buddha replied: 'I speak of fixed Dharma.' The next day, he asked again: 'What Dharma do you speak today?' The Buddha replied: 'I speak of unfixed Dharma.' The heretic said: 'Yesterday it was fixed Dharma, why is it unfixed today?' The Buddha replied: 'Yesterday it was fixed Dharma, today it is unfixed Dharma.'

At the assembly on Vulture Peak, the Zen of the Tathagata (Rulai, title of the Buddha), what special mystery was there in the questions and answers?

Today it is unfixed, yesterday it was fixed, like borrowing one's mother-in-law's skirt to celebrate her New Year.

Example. In the past, there was an old practitioner who did not speak Dharma to the monks during the entire summer retreat. One monk sighed and said: 'I have just wasted this summer. I dare not expect the Venerable to speak Dharma, but I would be satisfied to hear the two words 'proper cause' (zhengyin, correct cause).' The old practitioner happened to hear this and said: 'Do not rush, Venerable (sheli, Sanskrit, meaning disciple). If we are talking about the two words 'proper cause,' there is not even one word.' After saying this, he tapped his teeth and said: 'What did I say just now for no reason?' The old practitioner next door heard this and said: 'A good pot of soup has been spoiled by two rat droppings.'

A pot of soup is prepared for the entire summer, even Fuyan (Fuyan, name of a person, a wise minister of the Shang Dynasty) would not dare to compete with it.

Don't say that no one sees the dirt, the Zen master next door has sharp eyes.

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舉。二祖于少林立雪斷臂而問。諸佛法印。可得聞乎。林雲。諸佛法印。匪從人得。祖云。我心未寧。乞師與安。林雲。將心來。與汝安。祖云。覓心了不可得。林雲。為汝安心竟。

斷臂難於立雪難。覓心無處始心安。

誰知萬頃蘆華境。一一漁翁把釣竿。

舉。僧問香林。如何是衲衣下事。林雲。臘月火燒山。

僧問衣下事。師云。火燒山。

佛手遮不得。人心似等閑。

舉。僧問佛巖。如何佛向上事。巖云。螺是髻子。如何是佛向下事。巖云。蓮華座。

螺紋頂髻蓮華座。香象顰呻師子吼。

流落人間三百年。塞斷天下衲僧口。

太平州隱靜山守儼禪師(二則)

舉。藥山和尚初參石頭。密領玄旨。一日座次。石頭見。汝在遮里作什麼。山云。一切不為。頭云。恁么則閑座也。山云。閑座即為。頭云。汝道不為。不為個什麼。山云。千聖亦不識。

石頭打草要蛇驚。密護玄機絕匯情。

迅句追風須辨的。報云千聖不知名。

舉。溈山一日坐次。仰山與香嚴侍立。溈山云。如今總恁么者少。不恁么者多。香嚴從東過西。仰山從西過東。溈山云。遮個因緣。三十年後如金擲地相似。仰云。也須和尚提唱始得。香嚴云。即今亦不少

【現代漢語翻譯】 現代漢語譯本 舉：二祖慧可（佛教禪宗二祖）在少林寺立於雪中，斷臂求法而問道：『諸佛法印（諸佛所傳的真理），可以聽聞嗎？』香林（禪師名號）說：『諸佛法印，不是從人那裡可以得到的。』慧可說：『我的心尚未安定，請老師為我安心。』香林說：『把你的心拿來，我為你安。』慧可說：『尋找心，最終卻找不到。』香林說：『我已經為你安心了。』

斷臂求法難，立於雪中也難，尋找心無處可得，心便自然安寧。

誰知道這萬頃蘆葦花盛開的境界，每一個漁翁都在那裡悠閒地垂釣。

舉：有僧人問香林（禪師名號）：『如何是衲衣（僧人的衣服）下的事？』香林說：『臘月里用火燒山。』

僧人問衲衣下的事，香林禪師說：『火燒山。』

即使是佛的手也遮蓋不住，人心卻好像很平常一樣。

舉：有僧人問佛巖（禪師名號）：『如何是佛向上之事？』佛巖說：『螺是髻子（佛頂上的肉髻）。』又問：『如何是佛向下之事？』佛巖說：『蓮華座（佛所坐的蓮花寶座）。』

螺紋頂髻和蓮華座，如同香象（比喻大力）在痛苦呻吟，又如獅子在怒吼。

（這樣的真理）流落在人間三百年，堵塞了天下所有衲僧（雲遊僧人）的口。

太平州隱靜山守儼禪師（以下是兩個例子）

舉：藥山和尚最初參拜石頭（禪師名號），秘密領悟了玄妙的旨意。一天，在座位上，石頭看見藥山，問：『你在這裡做什麼？』藥山說：『一切不為。』石頭說：『這樣就是閑坐了。』藥山說：『閑坐即是爲了（某種目的）。』石頭說：『你說不為，不為的是什麼？』藥山說：『千聖（無數聖人）也不識。』

石頭禪師打草驚蛇，秘密守護玄妙的禪機，斷絕了情識的交流。

快速的言語追逐風的速度，必須辨別清楚，回報說千聖也不知其名。

舉：溈山（禪師名號）一天在座位上，仰山（禪師名號）和香嚴（禪師名號）侍立在旁。溈山說：『現在像這樣（有真知灼見）的人少，不像這樣（沒有真知灼見）的人多。』香嚴從東邊走到西邊，仰山從西邊走到東邊。溈山說：『這個因緣，三十年後就像金子扔在地上一樣（不被重視）。』仰山說：『也必須和尚（指溈山自己）提倡才行。』香嚴說：『現在也不少啊。』

【English Translation】 English version Example: The Second Ancestor Huike (the Second Patriarch of Chan Buddhism) stood in the snow at Shaolin Temple, cut off his arm to seek the Dharma, and asked: 'Can the Dharma seals (the truths transmitted by all Buddhas) be heard?' Xianglin (a Zen master's name) said: 'The Dharma seals of all Buddhas cannot be obtained from people.' Huike said: 'My mind is not yet at peace, please, Master, pacify it for me.' Xianglin said: 'Bring your mind here, and I will pacify it for you.' Huike said: 'Searching for the mind, I ultimately cannot find it.' Xianglin said: 'I have already pacified your mind for you.'

Cutting off an arm is difficult, standing in the snow is difficult, searching for the mind and finding nowhere to obtain it, the mind will naturally be at peace.

Who knows this realm of ten thousand acres of reed flowers in full bloom, every fisherman is leisurely fishing there.

Example: A monk asked Xianglin (a Zen master's name): 'What is the matter beneath the kasaya (a monk's robe)?' Xianglin said: 'Burning a mountain with fire in the twelfth month.'

A monk asked about the matter beneath the kasaya, and the master said: 'Burning a mountain with fire.'

Even the hand of the Buddha cannot cover it, yet the human heart seems so ordinary.

Example: A monk asked Foyan (a Zen master's name): 'What is the matter above the Buddha?' Foyan said: 'The spiral is the ushnisha (the protuberance on the crown of the Buddha's head).' He then asked: 'What is the matter below the Buddha?' Foyan said: 'The lotus seat (the lotus throne on which the Buddha sits).'

The spiral ushnisha and the lotus seat, like the fragrant elephant (a metaphor for great strength) groaning in pain, and like the lion roaring in anger.

(Such truth) has been wandering in the human world for three hundred years, blocking the mouths of all wandering monks.

Zen Master Shouyan of Yin Jing Mountain in Taiping Prefecture (the following are two examples)

Example: Abbot Yaoshan initially visited Shitou (a Zen master's name) and secretly understood the profound meaning. One day, while seated, Shitou saw Yaoshan and asked: 'What are you doing here?' Yaoshan said: 'Doing nothing at all.' Shitou said: 'Then you are sitting idly.' Yaoshan said: 'Sitting idly is for (a certain purpose).' Shitou said: 'You say doing nothing, what is it that you are not doing?' Yaoshan said: 'Even a thousand sages do not recognize it.'

Zen Master Shitou startled the snake in the grass, secretly guarding the profound Zen secrets, cutting off the exchange of emotional knowledge.

Swift words chase the speed of the wind, must be clearly distinguished, and reported that a thousand sages do not know its name.

Example: One day, while Guishan (a Zen master's name) was seated, Yangshan (a Zen master's name) and Xiangyan (a Zen master's name) were standing by his side. Guishan said: 'Now there are few people like this (with true insight), and many people unlike this (without true insight).' Xiangyan walked from east to west, and Yangshan walked from west to east. Guishan said: 'This cause and condition, after thirty years, will be like gold thrown on the ground (not valued).' Yangshan said: 'It must be advocated by the abbot (referring to Guishan himself) to be effective.' Xiangyan said: 'There are not few even now.'

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。溈山云。合取口。

溈山垂語辨龍蛇。一對驪珠絕點瑕。

師子窟中無異獸。嘉聲動地遍天涯。

云居山了元佛印禪師(四則)

舉。僧問六祖。黃梅意旨什麼人得。祖云。會佛法人得。僧云。師還得也無。祖云。我不得。僧云。和尚為甚不得。祖云。我不會佛法。

當日黃梅傳意旨。會佛法人如竹葦。

麟龍頭角盡成空。盧老無能較些子。

舉。思禪師問六祖。當何所務得不落階級。祖云。曾作什麼。思云。聖諦亦不為。祖云。落何階級。思云。聖諦尚不為。何處有階級。祖云。如是。如是。汝善護持。

聖諦從來尚不為。更無階級可修持。

至今盧大猶舂米。和谷和糠付與誰。

舉。僧問南泉和尚。百年後遷化向什麼處去。泉云。山前檀越家作一頭水牯牛去。僧曰。學人隨去得也無。泉云。你若來。㘅一枝草來。

行履從來異類中。不知頭角與誰同。

若㘅水草來相見。擺尾搖頭四野風。

舉。僧問龍牙和尚。十二時中如何著力。牙云。如無手人行拳始得。

無手人拳力最多。龍牙曾打杜禪和。

直饒用得工夫盡。不似陶家壁上梭。

䖍州慈雲圓照禪師(二則)

舉。白馬和尚尋常叫快活。臨終時

【現代漢語翻譯】 現代漢語譯本： 溈山（Weishan，地名）說：『合上你的嘴。』

溈山（Weishan）的開示辨別真偽，就像一對完美的珍珠沒有瑕疵。

師子窟（Shizi Ku，獅子的洞穴，比喻高僧的道場）中沒有其他的野獸，美好的聲譽震動大地，傳遍天涯。

云居山了元佛印禪師（Yunju Shan Liaoyuan Foyin Chanshi，禪師名號）（四則）

舉例。有僧人問六祖（Liuzu，禪宗六祖慧能）：『黃梅（Huangmei，地名，指五祖弘忍）的意旨，什麼人能夠得到？』六祖（Liuzu）說：『領會佛法的人能夠得到。』僧人問：『那麼師父您得到了嗎？』六祖（Liuzu）說：『我沒有得到。』僧人問：『和尚您為什麼沒有得到？』六祖（Liuzu）說：『我不會佛法。』

當年黃梅（Huangmei）傳授意旨，領會佛法的人多如竹葦。

麒麟的頭角都成了空無，盧老（Lu Lao，指六祖慧能）也無法比較。

舉例。思禪師（Si Chanshi，禪師名號）問六祖（Liuzu）：『應當做什麼才能不落入階級？』六祖（Liuzu）說：『你曾經做什麼？』思禪師（Si Chanshi）說：『聖諦（Shengdi，佛教真理）也不做。』六祖（Liuzu）說：『落入什麼階級？』思禪師（Si Chanshi）說：『聖諦（Shengdi）尚且不做，哪裡還有階級？』六祖（Liuzu）說：『是這樣，是這樣。你要好好守護。』

聖諦（Shengdi）從來都不做，更沒有階級可以修持。

至今盧大（Lu Da，指六祖慧能）還在舂米，和著穀殼和米糠給誰呢？

舉例。有僧人問南泉和尚（Nanquan Heshang，禪師名號）：『百年之後遷化（qianhua，僧人去世的婉稱）到什麼地方去？』南泉（Nanquan）說：『到山前施主家去做一頭水牯牛去。』僧人說：『學人（xueren，僧人自稱）可以跟隨去嗎？』南泉（Nanquan）說：『你如果來，就銜一枝草來。』

行為舉止從來都在異類之中，不知道頭角與誰相同。

如果銜著水草來相見，就擺尾搖頭，四野生風。

舉例。有僧人問龍牙和尚（Longya Heshang，禪師名號）：『十二時中（shier shizhong，一天之中）如何著力？』龍牙（Longya）說：『如同沒有手的人打拳才能做到。』

沒有手的人力量最大，龍牙（Longya）曾經打過杜禪和（Du Chanhe，禪師名號）。

即使用盡了功夫，也不像陶家的墻上梭子。

虔州慈雲圓照禪師（Qianzhou Ciyun Yuanzhao Chanshi，禪師名號）（二則）

舉例。白馬和尚（Baima Heshang，禪師名號）平時總是叫『快活』，臨終時

【English Translation】 English version: Weishan (Weishan, a place name) said: 'Close your mouth.'

Weishan's (Weishan) instructions distinguish between truth and falsehood, like a pair of perfect pearls without flaws.

In the Lion's Cave (Shizi Ku, lion's cave, a metaphor for the dojo of a high monk) there are no other beasts; the good reputation shakes the earth and spreads all over the world.

Zen Master Liaoyuan Foyin of Yunju Mountain (Yunju Shan Liaoyuan Foyin Chanshi, the Zen master's title) (Four Sections)

Example: A monk asked the Sixth Patriarch (Liuzu, the Sixth Patriarch of Zen Buddhism, Huineng): 'Whose can get the meaning of Huangmei (Huangmei, a place name, referring to the Fifth Patriarch Hongren)?' The Sixth Patriarch (Liuzu) said: 'Those who understand the Buddha-dharma can get it.' The monk asked: 'Then, Master, have you got it?' The Sixth Patriarch (Liuzu) said: 'I have not got it.' The monk asked: 'Why haven't you got it, Master?' The Sixth Patriarch (Liuzu) said: 'I don't understand the Buddha-dharma.'

In those days, Huangmei (Huangmei) passed on the meaning, and those who understood the Buddha-dharma were as numerous as bamboo reeds.

The head and horns of the Qilin have become empty, and Old Lu (Lu Lao, referring to the Sixth Patriarch Huineng) cannot compare.

Example: Zen Master Si (Si Chanshi, the Zen master's title) asked the Sixth Patriarch (Liuzu): 'What should I do to avoid falling into a hierarchy?' The Sixth Patriarch (Liuzu) said: 'What have you ever done?' Zen Master Si (Si Chanshi) said: 'I don't even do the Holy Truth (Shengdi, Buddhist truth).' The Sixth Patriarch (Liuzu) said: 'What hierarchy do you fall into?' Zen Master Si (Si Chanshi) said: 'Since I don't even do the Holy Truth (Shengdi), where is there a hierarchy?' The Sixth Patriarch (Liuzu) said: 'That's right, that's right. You must take good care of it.'

The Holy Truth (Shengdi) has never been done, and there is no hierarchy to cultivate.

Even now, Old Lu (Lu Da, referring to the Sixth Patriarch Huineng) is still husking rice; who is he giving the husks and bran to?

Example: A monk asked Zen Master Nanquan (Nanquan Heshang, the Zen master's title): 'Where will you go after you pass away (qianhua, a euphemism for a monk's death) in a hundred years?' Nanquan (Nanquan) said: 'I will go to the house of the benefactor in front of the mountain to become a water buffalo.' The monk said: 'Can the student (xueren, a monk's self-reference) follow you?' Nanquan (Nanquan) said: 'If you come, bring a blade of grass in your mouth.'

His behavior has always been among different kinds, and he does not know whose head and horns are the same.

If you come to see me with water and grass in your mouth, you will wag your tail and shake your head, and the wind will blow in all directions.

Example: A monk asked Zen Master Longya (Longya Heshang, the Zen master's title): 'How should I exert effort during the twelve periods of the day (shier shizhong, throughout the day)?' Longya (Longya) said: 'It can only be done like a person without hands practicing boxing.'

A person without hands has the greatest strength; Longya (Longya) once hit Zen Master Du (Du Chanhe, the Zen master's title).

Even if you use up all your effort, it is not like the shuttle on the potter's wall.

Zen Master Ciyun Yuanzhao of Qianzhou (Qianzhou Ciyun Yuanzhao Chanshi, the Zen master's title) (Two Sections)

Example: Zen Master Baima (Baima Heshang, the Zen master's title) usually shouted 'Happy,' but at the time of his death

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叫苦苦。院主問。和尚尋常叫快活。如今何得如此。和尚拈起枕頭云。汝道當時是。如今是。院主無語。

甜甜徹帶甜。苦苦連根苦。

拈起枕頭時。新羅夜打鼓。

舉。僧問趙州。如何是祖師西來意。州云。欄中失卻牛。

欄中失卻牛。有問即有酬。

更若求玄妙。猢猻筑氣毬。

東京凈因惟岳佛日禪師(二則)

舉。僧問投子。如何是第一月。子云。孟春猶寒。如何是第二月。子云。仲春漸暄。

孟春猶寒第一月。仲春漸暄第二月。

若無閑事掛心頭。便是人間好時節。

好時節。江南並兩浙。春寒又秋熱。

舉。僧問雲門。如何是祖師西來意。門云。日裡看山。

日裡看山好。清風掃白雲。

夜來何處火。燒出古人墳。

福州大中智德禪師(四則)

舉。僧問巖頭。孤帆不掛時如何。頭云。後園驢吃草。

孤帆不掛事如何。后圃驢兒吃草多。

直至如今閑放下。誰知平地有肴訛。

舉。僧問雲門。如何是大修行底人。門云。一榼在手。

手中一榼絕痕瑕。道聽途傳轉見賒。

作者至今拈不起。依前獨自挈歸家。

舉。僧問報慈。情生智隔。想變體殊。情未生時如何。慈雲

【現代漢語翻譯】 現代漢語譯本 有人叫苦連天。寺院主持問：『你平常總是說快樂，現在怎麼這樣？』和尚拿起枕頭說：『你說當時是這樣，還是現在是這樣？』院主無話可說。

甜就徹底地甜，苦就從根上苦。

拿起枕頭的時候，彷彿新羅（Silla，古代朝鮮國家）的夜晚在敲鼓。

舉例。有僧人問趙州（Zhaozhou，禪師）：『什麼是祖師西來意（patriarch's intention in coming from the West，達摩祖師從西方來到中國的真正意圖）？』趙州說：『欄中丟了牛。』

欄中丟了牛，有問題就有回答。

如果還要求玄妙的道理，就像猴子拍打氣球一樣，毫無意義。

東京凈因惟岳佛日禪師（東京凈因寺的惟岳佛日禪師，兩位禪師）(二則)

舉例。有僧人問投子（Touzi，禪師）：『什麼是第一月？』投子說：『孟春（early spring，農曆一月）仍然寒冷。』問：『什麼是第二月？』投子說：『仲春（mid-spring，農曆二月）漸漸溫暖。』

孟春仍然寒冷是第一月，仲春漸漸溫暖是第二月。

如果沒有閑事掛在心頭，那就是人間的好時節。

好時節，江南（Jiangnan，中國南方地區）和兩浙（Liangzhe，浙江一帶）都是好地方。只是春天寒冷，秋天又炎熱。

舉例。有僧人問雲門（Yunmen，禪師）：『什麼是祖師西來意？』雲門說：『白天看山。』

白天看山真好，清風吹散白雲。

夜裡哪裡來的火？竟然燒了古人的墳墓。

福州大中智德禪師（福州大中智德寺的禪師）(四則)

舉例。有僧人問巖頭（Yantou，禪師）：『孤帆不掛的時候怎麼樣？』巖頭說：『後園的驢在吃草。』

孤帆不掛的時候怎麼樣？後園的驢兒吃草吃得很多。

直到如今才放下心來，誰知道平靜的地方也有意外發生。

舉例。有僧人問雲門：『什麼是大修行的人？』雲門說：『一個酒壺在手。』

手中拿著一個完美無瑕的酒壺，道聽途說反而越來越遠。

作者至今也拿不起來，仍然獨自帶回家。

舉例。有僧人問報慈（Bao Ci，禪師）：『情生智隔，想變體殊，情未生時如何？』報慈說：

【English Translation】 English version Someone was wailing in misery. The abbot asked, 'You usually say you're happy, what's wrong now?' The monk picked up a pillow and said, 'Tell me, was it like this then, or is it like this now?' The abbot was speechless.

Sweet is thoroughly sweet, bitter is bitter from the root.

When the pillow is picked up, it's as if Silla (ancient Korean kingdom) is drumming at night.

Example: A monk asked Zhaozhou (Zen master), 'What is the patriarch's intention in coming from the West (達摩祖師從西方來到中國的真正意圖)?' Zhaozhou said, 'The ox is lost from the pen.'

The ox is lost from the pen, there is a response to every question.

If you still seek profound mysteries, it's like a monkey patting a balloon, meaningless.

Zen Master Weiyue Forizhu of Jingyin Temple in Tokyo (東京凈因寺的惟岳佛日禪師，兩位禪師) (Two excerpts)

Example: A monk asked Touzi (Zen master), 'What is the first month?' Touzi said, 'Early spring (農曆一月) is still cold.' Asked, 'What is the second month?' Touzi said, 'Mid-spring (農曆二月) is gradually warming.'

Early spring is still cold is the first month, mid-spring is gradually warming is the second month.

If there are no idle matters weighing on your mind, then it is a good time in the human world.

Good times, Jiangnan (中國南方地區) and Liangzhe (浙江一帶) are both good places. It's just that spring is cold and autumn is hot.

Example: A monk asked Yunmen (Zen master), 'What is the patriarch's intention in coming from the West?' Yunmen said, 'Looking at the mountain in daylight.'

Looking at the mountain in daylight is good, the clear wind sweeps away the white clouds.

Where did the fire come from at night? It actually burned the graves of the ancients.

Zen Master Zhide of Dazhong Temple in Fuzhou (福州大中智德寺的禪師) (Four excerpts)

Example: A monk asked Yantou (Zen master), 'What is it like when the lone sail is not hoisted?' Yantou said, 'The donkey in the back garden is eating grass.'

What is it like when the lone sail is not hoisted? The donkey in the back garden eats a lot of grass.

Only now have I let go of my worries, who knew that there could be unexpected events in a peaceful place.

Example: A monk asked Yunmen, 'What is a person of great practice?' Yunmen said, 'A wine pot in hand.'

Holding a flawless wine pot in hand, hearsay only leads further astray.

The author still cannot pick it up, and still takes it home alone.

Example: A monk asked Bao Ci (Zen master), 'When emotion arises, wisdom is separated; when thought changes, the body is different. What is it like when emotion has not yet arisen?' Bao Ci said:

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。隔。僧曰。祇如情未生。隔個什麼。慈雲。梢子。你未遇人在。

隔。青天無雲轟霹靂。叢林衲子如稻麻。不知幾個仙陀客。

舉。僧問玄沙。如何是學人自己。沙云。是汝自己。

是汝自己。莫相鈍置。衲子兩兩三三。祇道早眠晏起。

岳陽乾明慧覺禪師(二則)

舉。僧問。雁過長空。影沉寒水。水無沈影之心。雁無遺蹤之意。意旨如何。師云。事向無心得。

雁過長空豈遺影。影沉寒水水無心。

但能體得無心處。不用無心自道深。

舉。僧問投子。如何是露地白牛。子云。叱。叱。僧曰。飲啖何物。子云。吃吃。

露地白牛起問端。隨機叱叱齒牙寒。

不知飲啖是何物。吃吃直教滄海乾。

越州天章元善禪師(一則)

舉。云居和尚聞僧誦維摩經。問云。念什麼經。僧曰。維摩經。師云。不問你維摩經。念底是什麼。其僧有省。

問經不問念維摩。念底分明見也么。欲入塵沙法門海。一言演出不須多。

湖州上方日益禪師(三則)

舉。楊岐在九峰受請。升座罷。九峰勤和尚把住云。今日喜得個同參。岐云。同參底事作么生。峰云。九峰牽犁。楊岐拽把。岐云。正當恁么時。揚岐在前。九峰在前峰。擬議。

【現代漢語翻譯】 隔。僧人問道：『如果情念尚未生起，又隔離了什麼呢？』慈雲說：『你還沒有遇到那個人。』

隔。晴朗的天空突然響起霹靂，叢林中的僧人多如稻麻。不知其中有幾個是真正的仙陀（Icchantika，斷善根者，無法成佛的人）？』

舉例。有僧人問玄沙：『如何是學人自己的本性？』玄沙回答說：『就是你自己的本性。』

就是你自己的本性，不要輕易錯過。那些僧人們三三兩兩，只知道早睡晚起。

岳陽乾明慧覺禪師（兩則）

舉例。有僧人問道：『雁飛過長空，影子映在寒冷的水中。水沒有留下影子的心，雁也沒有留下軌跡的意圖。這其中的意旨是什麼？』禪師回答說：『事情要在無心得處體會。』

雁飛過長空，哪裡會留下影子？影子映在寒冷的水中，水本就無心。

只要能夠體會到無心之處，不用刻意追求無心，自然就深奧了。

舉例。有僧人問投子：『什麼是露地白牛？』投子回答說：『叱！叱！』僧人問：『它吃什麼，喝什麼？』投子回答說：『吃吃！』

露地白牛引發了疑問的開端，隨機應變地叱喝，令人齒寒。

不知它吃喝的是什麼，吃吃的聲音彷彿要將滄海都吸乾。

越州天章元善禪師（一則）

舉例。云居和尚聽到僧人誦讀《維摩經》（Vimalakirti Sutra），問道：『唸的是什麼經？』僧人回答說：『《維摩經》。』和尚說：『我不是問你念的是《維摩經》，而是問你念的那個「念」是什麼？』那個僧人因此有所領悟。

問經不問念《維摩》，唸的那個「念」分明見到了嗎？想要進入塵沙般的法門之海，一句話點破，無需多言。

湖州上方日益禪師（三則）

舉例。楊岐在九峰接受邀請，升座完畢后，九峰勤和尚抓住他說：『今天很高興得到一個同參（fellow practitioner）。』楊岐問：『同參的事情該怎麼做？』九峰說：『九峰牽犁，楊岐拽把。』楊岐說：『正在這樣的時候，是楊岐在前，還是九峰在前？』九峰無言以對。

【English Translation】 Separation. A monk asked: 'If emotions have not yet arisen, what is being separated?' Ciyun (name of a monk) said: 'You have not met the person.'

Separation. A thunderbolt crashes in the clear sky without clouds. The monks in the monastery are as numerous as rice stalks. I wonder how many of them are truly Icchantikas (Icchantika, those who have severed their roots of goodness and cannot attain Buddhahood)?

Example. A monk asked Xuansha: 'What is the student's own nature?' Xuansha replied: 'It is your own nature.'

It is your own nature, do not be careless and miss it. The monks, in twos and threes, only know to sleep early and wake up late.

Zen Master Huijue of Qianming Temple in Yueyang (two cases)

Example. A monk asked: 'A goose flies across the long sky, its shadow sinks into the cold water. The water has no intention of retaining the shadow, and the goose has no intention of leaving a trace. What is the meaning of this?' The master replied: 'Matters are understood where there is no mind.'

The goose flies across the long sky, how could it leave a shadow? The shadow sinks into the cold water, but the water is originally without intention.

If one can realize the place of no-mind, there is no need to deliberately seek no-mind; it will naturally be profound.

Example. A monk asked Touzi: 'What is a white ox in the open field?' Touzi replied: 'Shout! Shout!' The monk asked: 'What does it eat and drink?' Touzi replied: 'Chew! Chew!'

The white ox in the open field initiates the beginning of the question. The shouts in response are chilling.

I wonder what it eats and drinks; the sound of chewing seems to dry up the ocean.

Zen Master Yuanshan of Tianzhang Temple in Yuezhou (one case)

Example. Abbot Yunju heard a monk reciting the Vimalakirti Sutra (Vimalakirti Sutra), and asked: 'What sutra are you reciting?' The monk replied: 'The Vimalakirti Sutra.' The abbot said: 'I am not asking you about the Vimalakirti Sutra, but what is the 'reciting' that you are reciting?' The monk then had an awakening.

Asking about the sutra, not asking about reciting the Vimalakirti Sutra. Have you clearly seen the 'reciting' that is being recited? If you want to enter the ocean of Dharma gates as numerous as grains of sand, one word can reveal it all, no need for more.

Zen Master Riyi of Shangfang Temple in Huzhou (three cases)

Example. Yangqi was invited to Jiufeng. After ascending the seat, Abbot Qin of Jiufeng grabbed him and said: 'Today I am very happy to have a fellow practitioner (fellow practitioner).' Yangqi asked: 'What should we do as fellow practitioners?' Jiufeng said: 'Jiufeng pulls the plow, and Yangqi holds the handle.' Yangqi said: 'At this very moment, is Yangqi in front, or is Jiufeng in front?' Jiufeng was speechless.

---

岐拓開云。將謂同參。元來不是。

一拽杷。一牽犁。平田淺地且相隨。

恰到饑時無草料。放開頭角便東西。

老楊岐。老楊岐。盡道從來解弄蹄。

舉。大隨庵前有一龜。僧指問。一切眾生皮褁骨。遮個眾生為什麼骨褁皮。大隨脫一隻鞋安龜背上。

骨在外。皮在里。靈於人兮不靈己。

直饒背上卦分明。九九翻成八十二。

舉。僧問忠國師。如何是本身盧舍那。國師云。與老僧過凈瓶來。僧將瓶來。國師云。安舊處著。僧復問。如何是本身盧舍那。國師云。古佛過去久矣。

兩手分明過凈瓶。不知身已在隍城。

直饒便具金剛眼。也較溈山半月程。

建中靖國續燈錄卷第二十八 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第二十九　　　［宋磻］

東京法雲禪寺住持傳法佛國禪師(臣)惟白集

偈頌門

蔣山法泉佛惠禪師(三十四首)

釋迦牟尼佛

四顧無人法不傳。鹿園鶴樹兩茫然。朝朝大士生浮世。處處明星現碧天。

迦葉捧衣眉已皺。金棺將火足猶懸。誰知摩竭當年事。落日雙林噪暮蟬。

一祖大迦葉尊者

曾把珠金結凈因。九十一劫異

【現代漢語翻譯】 現代漢語譯本：

岐拓開云，本以為是同道中人，原來不是。

一拽耙，一牽犁，在平坦的田地裡一起勞作。

恰恰到了飢餓的時候卻沒有草料，放開頭角便各奔東西。

老楊岐（Yangqi，禪師名號），老楊岐，都說你向來擅長弄蹄（比喻善於引導）。

舉例。大隨庵（Dasui Temple）前有一隻烏龜，有僧人指著問：『一切眾生都是皮包裹著骨頭，為什麼這隻眾生是骨頭包裹著皮？』大隨（Dasui，禪師名號）脫下一隻鞋放在烏龜背上。

骨頭在外，皮在里，靈性勝過人卻不能利益自己。

即使背上的卦象分明，九九相乘也變成了八十二（意指徒勞無功）。

舉例。有僧人問忠國師（Zhong Guoshi，禪師名號）：『什麼是本身盧舍那（Vairocana，佛名）？』忠國師說：『給老僧拿凈瓶來。』僧人拿來凈瓶。國師說：『放回原處。』僧人又問：『什麼是本身盧舍那？』國師說：『古佛已經過去很久了。』

兩手分明地傳遞凈瓶，卻不知道自己已經身在隍城（比喻危險境地）。

即使立刻具備金剛眼（比喻智慧），也比溈山（Weishan，地名）晚了半個月的路程（比喻差距很大）。

《建中靖國續燈錄》卷第二十八 《卍新續藏》第78冊 No. 1556 《建中靖國續燈錄》

《建中靖國續燈錄》卷第二十九 東京法雲禪寺住持傳法佛國禪師(臣)惟白集

偈頌門

蔣山法泉佛惠禪師(三十四首)

釋迦牟尼佛（Sakyamuni Buddha）

四顧無人，佛法無法傳揚，鹿園（Mrigadava）鶴樹（Twin Sala Trees）兩處都一片茫然。每天都有大士（Bodhisattva）降生於世，處處都有明星顯現在碧藍的天空。

迦葉（Kasyapa）接過袈裟，眉頭已經皺起，金棺（Golden Coffin）將要火化，雙足依然懸著。誰知道摩竭（Magadha）當年發生的事情，夕陽下的雙林（Twin Sala Trees）傳來暮蟬的鳴叫。

一祖大迦葉尊者（Mahakasyapa）

曾經用珠玉黃金結下清凈的因緣，九十一劫（kalpa）與衆不同。

【English Translation】 English version:

Opening the clouds at Qitu, I thought we were fellow practitioners, but it turned out not to be.

One pulls the rake, one leads the plow, working together in the flat fields.

Just when hunger strikes, there is no fodder, and once the horns are released, they go their separate ways.

Old Yangqi (Yangqi, name of a Chan master), old Yangqi, everyone says you've always been good at manipulating hooves (metaphor for skillful guidance).

Example. There is a turtle in front of Dasui Temple (Dasui Temple), and a monk points to it and asks: 'All sentient beings are bone wrapped in skin, why is this sentient being skin wrapped in bone?' Dasui (Dasui, name of a Chan master) takes off a shoe and places it on the turtle's back.

Bone on the outside, skin on the inside, more intelligent than humans but unable to benefit itself.

Even if the trigrams on its back are clear, nine times nine becomes eighty-two (meaning futile effort).

Example. A monk asks Zhong Guoshi (Zhong Guoshi, name of a Chan master): 'What is the original Vairocana (Vairocana, name of a Buddha)?' Zhong Guoshi says: 'Bring the clean bottle to this old monk.' The monk brings the clean bottle. Guoshi says: 'Put it back in its place.' The monk asks again: 'What is the original Vairocana?' Guoshi says: 'The ancient Buddha has passed away long ago.'

Clearly passing the clean bottle with both hands, yet unaware that one is already in the moat (metaphor for a dangerous situation).

Even if one immediately possesses the Vajra eye (metaphor for wisdom), it is still half a month's journey behind Weishan (Weishan, place name) (metaphor for a large gap).

Continuation of the Lamp Records of Jianzhong Jingguo, Volume 28 Supplementary Volume 78, No. 1556, Continuation of the Lamp Records of Jianzhong Jingguo

Continuation of the Lamp Records of Jianzhong Jingguo, Volume 29 Compiled by Wei Bai, Abbot of Fayun Chan Monastery in Tokyo, Dharma-transmitting Buddha-country Chan Master (Minister)

Gatha Section

Chan Master Fohui of Faquan, Jiangshan (Thirty-four poems)

Sakyamuni Buddha (Sakyamuni Buddha)

Looking around, there is no one to transmit the Dharma, both Mrigadava (Mrigadava) and the Twin Sala Trees (Twin Sala Trees) are a vast expanse. Every day, Bodhisattvas (Bodhisattva) are born into the world, and everywhere, bright stars appear in the blue sky.

Kasyapa (Kasyapa) receives the robe, his brow already furrowed, the Golden Coffin (Golden Coffin) is about to be cremated, his feet still suspended. Who knows what happened in Magadha (Magadha) in those years, the evening cicadas chirp in the Twin Sala Trees (Twin Sala Trees) under the setting sun.

The First Ancestor, Venerable Mahakasyapa (Mahakasyapa)

Once formed pure causes with pearls and gold, different for ninety-one kalpas (kalpa).

---

常身。涅槃會上仙陀客。糞掃衣中無事人。

妙舞憑誰知此意。綠巖孤坐自移春。世尊無說聲聞處。千古金園躍瑞麟。

二祖阿難尊者

娑羅林下涅槃門。獨授金襕眾處尊。寶蓋摧時先有約。剎竿倒處舊無根。群仙請證離山麓。二主哀號露血痕。誰謂真身已圓寂。常河風急浪華奔。

三祖商那和修尊者

非法非心會得么。六年身後出娑婆。先生受記青林在。弟子投機白髮多。

胎久膺香草服瑞。梵宮高占火龍窠。方今徒與還憍慢。好向南山更一過。

四祖優波鞠多尊者

化行無間復無親。攝彼唯將定力熏。籌室晚拋逢的子。花鬘重獻怖魔軍。

不依佛法非常道。若著身心未出群。付卻本來無底物。舊山歸去臥閑云。

五祖提多迦尊者

摩迦當夕誕神軀。異夢曾將昔讖符。杲日昇騰開黑暗。王泉噴涌救焦枯。

八千修習因非正。六劫分攜事豈虛。今日班茶山頂上。牛車鶴駕盡同途。

六祖彌遮迦尊者

勤求祖裔惜年光。雉堞金云熠熠翔。觸負凈時猶旅舍。識非我處近家鄉。

傳燈預記百年後。舊姓才呼遠事彰。從此五天不歸去。火中游戲類金剛。

七祖婆須密尊者

汗衣糲食恣遊行。甘露常擎一點清。強謂

【現代漢語翻譯】 現代漢語譯本 常身（永恒不變的法身）。涅槃法會上，仙陀（指佛陀）是客人。穿著糞掃衣（指僧人的簡樸）的僧人，心中無事掛懷。

美妙的舞蹈有誰能理解其中的深意？獨自在綠色的巖石上靜坐，春天悄然流逝。世尊（釋迦牟尼佛）沒有用語言表達的真理，在聲聞弟子們無法領悟之處，千古以來的金園中，吉祥的麒麟在歡躍。

二祖阿難尊者（釋迦牟尼佛的十大弟子之一，以記憶力超群著稱）

在娑羅樹林下，佛陀進入涅槃之門。阿難尊者獨自接受了金襕袈裟，在眾人中顯得尊貴。當寶蓋（象徵佛法的莊嚴）傾倒時，事先已有約定。當剎竿（寺廟的標誌）倒塌時，原本就沒有根基。眾仙請求阿難尊者為他們證明，遠離山麓。二位國王（指阿阇世王和難陀王）哀號，流露出血淚。誰說阿難尊者的真身已經圓寂？常河（比喻佛法）的風猛浪急，浪花奔騰不息。

三祖商那和修尊者

不是有為法，也不是妄心，你能領會嗎？在六年苦行之後，離開了娑婆世界（指充滿煩惱的世間）。先生（指阿難尊者）授記，青林（指寺廟）依然存在。弟子（指優波鞠多尊者）投機領悟，白髮增多。

長久以來，承受著香草的供養，呈現吉祥的徵兆。在梵天宮殿中，佔據著火龍的巢穴。如今只是徒勞地與人爭論，還帶著憍慢之心。最好還是去南山再修行一番。

四祖優波鞠多尊者

教化眾生，沒有分別，也沒有親疏。懾服他們，只是用禪定的力量薰陶。晚年才拋棄籌室（指計算業報的地方），遇到了真正的傳人。重新獻上花鬘（指供養），震懾魔軍。

不依靠佛法，就不是正道。如果執著于身心，就無法脫離凡夫俗子。交付了本來就沒有底的東西（指空性）。回到舊山，悠閒地躺在雲中。

五祖提多迦尊者

在摩迦（地名）的夜晚，誕生了神聖的軀體。奇異的夢境，曾經預示著過去的符讖。太陽升起，驅散黑暗。王泉（指甘美的泉水）噴涌而出，拯救焦渴。

八千人修習，如果因地不正，六劫（極長的時間單位）的分離，難道是虛假的嗎？今天在班茶山頂上，無論是牛車（指小乘）還是鶴駕（指大乘），最終都會到達同一個目的地。

六祖彌遮迦尊者

勤奮地尋求祖師的後裔，珍惜光陰。雉堞（城墻）上的金云，閃耀著光芒。即使觸及清凈的境界，仍然像是旅舍。認識到非我的地方，就接近了家鄉（指涅槃）。

預先記述了百年後傳燈的事情。舊的姓氏，才呼喚出遙遠的事情，彰顯出來。從此以後，不再回到五天竺（指印度）。在火焰中游戲，如同金剛一般。

七祖婆須密尊者

穿著粗布衣，吃著粗糙的食物，隨心所欲。總是拿著一點清凈的甘露。強行說...

【English Translation】 English version The constant body (the eternal Dharmakaya). At the Nirvana assembly, the Tathagata is a guest. The monk in patched robes has nothing on his mind.

Who can understand the meaning of this wonderful dance? Sitting alone on the green rock, spring quietly passes. The truth that the World-Honored One (Shakyamuni Buddha) did not express in words, where the Shravakas (listeners, disciples) cannot comprehend, in the golden garden of eternity, auspicious Qilin (a mythical creature) leaps with joy.

The Second Ancestor, Venerable Ananda (one of the ten major disciples of Shakyamuni Buddha, known for his exceptional memory)

Under the Sala trees, the Buddha entered the gate of Nirvana. Venerable Ananda alone received the golden kasaya (robe), appearing venerable among the assembly. When the jeweled canopy (symbolizing the solemnity of the Dharma) collapsed, there was a prior agreement. When the flagpole (symbol of the temple) fell, it originally had no foundation. The immortals requested Venerable Ananda to testify for them, away from the foothills. The two kings (referring to King Ajatasatru and King Nanda) wailed, revealing traces of blood and tears. Who says that Venerable Ananda's true body has already entered Parinirvana? The wind of the Constant River (metaphor for the Dharma) is strong and the waves are rapid, the waves rushing endlessly.

The Third Ancestor, Venerable Sanakavasa

Neither conditioned dharma nor deluded mind, can you comprehend it? After six years of ascetic practice, he left the Saha world (the world full of suffering). The teacher (referring to Venerable Ananda) gave the prediction, the green forest (referring to the temple) still exists. The disciple (referring to Venerable Upagupta) grasped the opportunity, his white hair increased.

For a long time, he has received the offerings of fragrant herbs, presenting auspicious omens. In the Brahma palace, he occupies the nest of the fire dragon. Now it is just in vain to argue with others, still with arrogance. It is better to go to the Southern Mountain for further practice.

The Fourth Ancestor, Venerable Upagupta

Transforming beings without discrimination or favoritism. Subduing them only by the power of Samadhi (meditative concentration). He abandoned the counting house (referring to the place for calculating karmic retribution) late in life, and met the true successor. He offered the flower garland again (referring to offerings), terrifying the demon army.

Not relying on the Buddha's Dharma is not the right path. If you are attached to body and mind, you cannot escape the masses of ordinary people. He handed over the thing that originally had no bottom (referring to emptiness). Returning to the old mountain, he leisurely lies in the clouds.

The Fifth Ancestor, Venerable Dhitaka

On the evening of Makara (place name), the divine body was born. Strange dreams once foreshadowed the ancient prophecies. The rising sun dispels the darkness. The King's Spring (referring to sweet spring water) gushes forth, saving the parched.

If the cause of the practice of eight thousand people is not correct, is the separation of six kalpas (extremely long unit of time) false? Today, on the summit of Bandha Mountain, whether it is the ox cart (referring to Hinayana) or the crane carriage (referring to Mahayana), they will eventually reach the same destination.

The Sixth Ancestor, Venerable Micchaka

Diligently seeking the descendants of the Patriarchs, cherishing the time. The golden clouds on the parapets (city walls) shine brightly. Even touching the pure realm is still like a hostel. Recognizing the place of non-self is close to home (referring to Nirvana).

He foretold the transmission of the lamp a hundred years later. The old surname only calls out distant events, making them manifest. From now on, he will not return to the Five Indies (referring to India). Playing in the flames is like a Vajra (diamond).

The Seventh Ancestor, Venerable Vasumitra

Wearing coarse clothes and eating coarse food, doing as one pleases. Always holding a drop of pure nectar. Forcibly saying...

---

傳心心豈有。欲求論義義難成。

慈緣現相云無著。陋巷狂歌月自明。翻憶山中來客少。一壺春酒為誰傾。

八祖佛陀難提尊者

頂珠高聳自欣然。滿寺清風壯祖垣。接引勞生春力重。對酬雄辯海濤翻。

喻徒無說知真器。向己求心賴至言。老老門生人不識。白光盡處笑騰軒。

九祖伏䭾蜜多尊者

閔卻年光半百春。可憐嫌富不嫌貧。祖佛非道求何道。父母不親誰更親。

七步豈勞蓮捧足。無言須信鑒生慶。禪門自古牢關鑰。漏泄家風是此人。

十祖脅尊者

身非凡器預聞仙。獨號難生豈偶然。苦海浪停全像在。昏衢光散一珠圓。

言宣非佛幽人悟。地變黃金大法傳。脅席遺風千古在。今人多向日高眠。

十一祖富那夜奢尊者

莫訝從前得法悕。寥寥玄路絕離微。悟迷不有晦明盡。隱顯元無一二非。

問佛不知非別道。還家無住是真歸。徒言弟子縱橫辯。木義才標盡息機。

十二祖馬鳴尊者

功成高度死生流。有作無為已共修。極物形分群馬戀。歸雲路斷小蟲憂。

金龍過雨危山動。性海無風駭浪休。唯有日輪垂滅相。至今猶掛亂峰頭。

十三祖迦毗摩羅尊者

遣文不許王宮住。掛錫還忻石窟深。

寒岫孤征云撲撲。毒龍將近樹森森。

寧知枉足相逢地。便是拈華付囑心。老蟒何期千載后。塵緣脫盡震雷音。

十四祖龍樹尊者

悲深曾解髻中珠。我慢先摧福業徒。但得死生常了了。都來聲色盡如如。

幻師已類春冰散。佛性還同海月孤。欲識涅槃無住相。大千沙界一毗盧。

十五祖迦那提婆尊者

休言無路出樊籠。迷即山河悟即空。報施園林生木耳。投機天地共針鋒。

八光盡處漚歸海。異論興時雪灑松。巴弗城邊人去後。赤幡依舊起清風。

十六祖羅睺羅多尊者

運應千年豈謬悠。光連五佛助勒求。井金鍛去絕纖礦。河水乘來徹上流。

無我為師明瞭義。擎盂分坐示同修。門人不信曾三果。香飯空持過幾州。

十七祖僧伽難提尊者

生已能言少悟空。肯將寶位苦羈籠。不知祖域當傳道。謾把禪多擯出宮。

悲世幾憐紅日落。開懷因望白雲重。從來嗣法人難得。何惜𢹂筇過一峰。

十八祖伽耶舍多尊者

七日經胎即誕神。肌膚凈照雪山春。月氏已悟千年事。童子何驚百歲身。聽去風鈴非別物。𢹂來寶鑑自無塵。區區曾入寬閑舍。喚出三天舊主人。

十九祖鳩摩羅多尊者

路在諸天孰可攀。祇緣悲重

【現代漢語翻譯】 現代漢語譯本 寒冷的深山小路，孤身一人行走，風塵僕僕。劇毒的龍將要靠近，樹林顯得陰森可怖。

哪裡知道這隨意走動相逢的地方，正是當年釋迦牟尼佛拈花微笑，將佛法心印付囑的地方。老蟒蛇哪裡想到千年之後，塵世的因緣已經脫盡，被震雷驚醒，發出佛音。

第十四祖龍樹尊者（Nagarjuna）：

他慈悲深重，曾經解下發髻中的寶珠來救濟眾生。他首先摧毀了那些傲慢自大，只求福報的修行人。只要能夠真正明白生死大事，那麼一切的聲色都將回歸如如不動的本性。

幻術師的伎倆就像春天的冰雪一樣消散，佛性就像大海中的月亮一樣孤寂而光明。想要認識涅槃無所住的真面目，那麼整個大千世界就是一個毗盧遮那佛（Vairocana）。

第十五祖迦那提婆尊者（Kanadeva）：

不要說沒有出離煩惱牢籠的道路，迷惑時所見是山河大地，一旦覺悟就明白一切皆空。報答恩情，在園林中生長出木耳；投合機緣，天地之間也如同針鋒相對。八種光明消失的地方，水泡迴歸大海；各種不同的議論興起的時候，雪花灑落在松樹上。巴弗城（Bafucheng）邊，人離去之後，紅色的旗幟依舊在清風中飄揚。

第十六祖羅睺羅多尊者（Rahulata）：

佛法運勢應驗千年，難道是虛假的嗎？他的光芒連線五方佛，幫助釋迦牟尼佛尋找繼承人。井中的金子經過錘鍊，去除了細小的雜質；河水奔騰而來，直達上游。

他以無我為師，闡明了佛法的真義。他手持缽盂分座而坐，向弟子們展示共同修行的榜樣。門人不相信他曾經證得三果羅漢，空拿著香飯走過了許多州。

第十七祖僧伽難提尊者（Sanghanandi）：

出生時就能說話，從小就明白空性的道理。他怎肯爲了寶貴的王位而受束縛？不知道祖師的道統應當傳揚，反而把修習禪定的人趕出宮廷。

他悲憫世人，就像憐惜紅日西落一樣。他敞開心懷，因為期望白雲重重。自古以來，繼承佛法的人難以得到，何必吝惜手中的竹杖，翻過一座山峰去尋找呢？

第十八祖伽耶舍多尊者（Gayashata）：

在母胎中七天就降生，真是神奇。他的肌膚潔凈，照耀著雪山的春天。在月氏國（Yuèzhī guó）已經領悟了千年的佛法大事，童子又何必驚異於百歲老人的身體。聽著風鈴的聲音，並非是什麼特別的東西；拿著寶鏡，自然沒有塵埃。他曾經進入寬敞閒適的住所，喚醒了三界原來的主人。

第十九祖鳩摩羅多尊者（Kumarata）：

通往諸天的道路，誰能夠攀登？只因爲悲憫之心深重。

English version A solitary journey on a cold mountain path, covered in dust. A poisonous dragon approaches, the forest looms ominously.

Who would know that this chance encounter is the very place where Shakyamuni Buddha held up a flower and entrusted the Dharma's mind-seal? How could the old python have foreseen that after a thousand years, its karmic ties would be severed, awakened by thunder, emitting the sound of the Dharma?

The Fourteenth Patriarch, Nagarjuna (Nagarjuna):

His deep compassion led him to cut off the jewel from his hair to relieve suffering. He first subdued the arrogant and those who sought only blessings. If one can truly understand the great matter of life and death, then all forms and sounds will return to their unchanging nature.

The illusionist's tricks vanish like spring ice, the Buddha-nature is like the solitary moon in the sea, radiant and alone. If you wish to know the unattached form of Nirvana, then the entire great thousand world is one Vairocana (Vairocana).

The Fifteenth Patriarch, Kanadeva (Kanadeva):

Do not say there is no way out of the cage of afflictions. When deluded, one sees mountains and rivers; when enlightened, one understands all is empty. To repay kindness, wood ear mushrooms grow in the garden; to seize the opportunity, heaven and earth are like the points of needles facing each other. Where the eight lights vanish, the bubble returns to the sea; when different opinions arise, snow sprinkles on the pine trees. By the side of Bafucheng (Bafucheng), after the people have left, the red flag still flutters in the clear wind.

The Sixteenth Patriarch, Rahulata (Rahulata):

The Dharma's fortune corresponds to a thousand years, how could it be false? His light connects to the Five Buddhas, helping Shakyamuni Buddha to find a successor. The gold in the well, after being forged, is rid of its minute impurities; the river water rushes forth, reaching the upper stream.

He takes non-self as his teacher, clarifying the true meaning of the Dharma. He holds his alms bowl and sits separately, showing his disciples the example of practicing together. The disciples do not believe he had attained the third fruit of Arhatship, carrying fragrant rice in vain, passing through many states.

The Seventeenth Patriarch, Sanghanandi (Sanghanandi):

Born able to speak, from a young age he understood the principle of emptiness. How could he willingly be bound by the precious throne? Not knowing that the Patriarch's lineage should be propagated, he instead banished those who practiced meditation from the palace.

He pities the world, just as one cherishes the setting sun. He opens his heart, because he hopes for layers of white clouds. Since ancient times, successors to the Dharma have been difficult to obtain, why begrudge the bamboo staff in hand, crossing over a mountain peak to find one?

The Eighteenth Patriarch, Gayashata (Gayashata):

Born after only seven days in the womb, truly miraculous. His skin is pure, illuminating the spring of the Snow Mountains. In Yuèzhī guó (Yuèzhī guó), he has already understood the great matter of the Dharma for a thousand years, why should the child be surprised by the body of a hundred-year-old man? Listening to the sound of the wind chimes, it is nothing special; holding the precious mirror, it is naturally without dust. He once entered a spacious and leisurely dwelling, awakening the original master of the Three Realms.

The Nineteenth Patriarch, Kumarata (Kumarata):

The path to the heavens, who can climb it? Only because the heart of compassion is deep.

【English Translation】 English translation line 1 English translation line 2

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入塵寰。一靈寂寂死生外。三界悠悠夢幻間。

容易豈教忘妙偈。慇勤更為倒疑山。重門自昔敲門后。直至如今不著關。

二十祖阇夜多尊者

垂手因傷失道真。像王縱步有誰憐。祇將言下無生義。喚起林間長坐人。

至道不求非散亂。急茲將斷為悲辛。當時不覿羅城會。勤苦徒勞數劫塵。

二十一祖婆修槃頭尊者

念昔拳拳扣德音。幻泡無礙旨還深。雙珠夢去忘明晦。一法傳來非古今。

失果寧知月凈記。在胎因得眾賢欽。臨行蹈破虛空處。不是男兒豈易尋。

二十二祖摩拏羅尊者

愚智嘗因辯塔分。出塵岐路感時君。施檀引喻人多劫。聽偈飛鳴鶴一群。

性㳷(呼潰切)山河但窅窅。心生毫芥盡紛紛。誰知異域香焚日。曾把青煙破白雲。

二十三祖鶴勒那尊者

鄉落皆呼聖子賢。摧頹廟貌未童年。罹憂虹貫乾坤外。問法人歸日月邊。

無我無為非是道。有功有作未忘筌。身份舍利重來后。奇特還如火里蓮。

二十四祖師子尊者

即心知見絕消詳。五眾何人敢校量。童子有緣驚展手。嚫珠無颣惜潛光。

蘊空已得身如幻。臂斷徒夸劍似霜。光首何須憂法墜。窣堵波上有斜陽。

二十五祖婆舍斯多尊者

【現代漢語翻譯】 現代漢語譯本 入塵世。一個靈性在生死之外寂然存在，不受輪迴所擾。三界廣闊，如同一場悠長的夢幻。

輕易怎能忘記這精妙的偈語？殷切地為你推倒疑惑之山。自從過去敲開重重門扉之後，直到如今仍然沒有找到關鍵所在。

第二十祖 阇夜多尊者 (Jayata): 因為失落了真正的道而垂手嘆息。如同象王般邁步，又有誰會憐惜？唯有將言語無法表達的無生之義，喚醒那在林間長久靜坐之人。

至高的道不是通過追求散亂而得來的。急於斷絕煩惱只會帶來悲傷和痛苦。當時如果沒有親身經歷羅城法會，那麼所有的勤苦都只是徒勞地經歷無數劫塵。

第二十一祖 婆修槃頭尊者 (Vasubandhu): 追憶往昔，虔誠地領受您的教誨，深知幻象如泡沫般無礙的真理。雙珠的夢境逝去，忘記了光明與黑暗的分別。一法相傳，超越了古今的界限。

失去聖果，哪裡知道月亮的清凈？還在母胎之中，就因為德行而受到眾賢的欽佩。臨行之際，踏破虛空之處，不是大丈夫又怎能輕易尋到？

第二十二祖 摩拏羅尊者 (Manura): 愚笨和智慧曾經因為辯論佛塔而區分。脫離塵世的岔路口，感動了當時的君王。佈施的檀越用譬喻引導了人們無數劫，聽聞偈語，鶴群飛鳴。

本性浩渺，山河也顯得空曠深遠。心中生起一絲一毫的念頭，都顯得紛繁雜亂。誰知道在異域焚香的日子裡，曾經用青煙衝破白雲。

第二十三祖 鶴勒那尊者 (Haklena): 鄉里的人都稱呼您為聖子賢人。即使廟宇頹敗，您也還未成年。遭遇憂患，如同彩虹貫穿天地之外。詢問佛法的人，都歸向日月。

無我無為並非真正的道，有功有作也未曾忘記捕魚的筌蹄（比喻達到目的的手段）。身份舍利重新出現之後，奇特得如同火中的蓮花。

第二十四祖 師子尊者 (Simha): 當下知見，已經超越了詳細的推敲。五蘊之中，有誰敢於衡量？童子因為有緣而驚奇地伸出手，贈送的寶珠沒有瑕疵，可惜隱藏了光芒。

已經領悟五蘊皆空，身體如同幻象。手臂被砍斷，只是徒勞地誇耀劍的鋒利。光首（指被砍頭的師子尊者）何須擔憂佛法衰落？窣堵波 (Stupa) 上還有夕陽。

第二十五祖 婆舍斯多尊者 (Vasasita)

【English Translation】 English version Entering the mortal realm. A single spirit exists serenely beyond life and death, untouched by reincarnation. The vast Three Realms are like a long, illusory dream.

How could one easily forget this exquisite verse? Earnestly, I topple the mountain of doubt for you. Since the past, after knocking on the heavy doors, until now, the key has still not been found.

The Twentieth Patriarch, Jayata: Drooping his hands, he grieves for the loss of the true path. Like an elephant king striding, who would pity him? Only by taking the meaning of no-birth, which cannot be expressed in words, can we awaken the one who sits in meditation in the forest for a long time.

The supreme path is not attained through seeking distraction. Hastening to sever afflictions only brings sorrow and pain. If one had not personally experienced the assembly in Rajagriha at that time, then all diligence would be in vain, merely experiencing countless kalpas of dust.

The Twenty-first Patriarch, Vasubandhu: Recalling the past, I reverently received your teachings, deeply understanding the truth that illusions are as unhindered as bubbles. The dream of the two pearls has passed, forgetting the distinction between light and darkness. The transmission of the One Dharma transcends the boundaries of ancient and modern.

Having lost the sacred fruit, how would one know the moon's purity? While still in the womb, he was admired by all the sages because of his virtue. At the time of departure, breaking through the void, how could one easily find it if not a great man?

The Twenty-second Patriarch, Manura: Foolishness and wisdom were once distinguished by debating about the stupa (Buddhist shrine). At the crossroads of leaving the world, the king of that time was moved. The donors of alms guided people for countless kalpas with metaphors. Hearing the verse, a flock of cranes flew and sang.

The nature is vast, and the mountains and rivers appear empty and distant. The slightest thought arising in the mind appears chaotic and disordered. Who knows that in the days of burning incense in a foreign land, I once broke through the white clouds with green smoke?

The Twenty-third Patriarch, Haklena: The people in the village all call you a sage and a virtuous man. Even though the temple is dilapidated, you are not yet an adult. Encountering sorrow, it is like a rainbow piercing beyond heaven and earth. Those who inquire about the Dharma all return to the sun and moon.

Non-self and non-action are not the true path; having merit and action means one has not forgotten the fish trap (metaphor for means to an end). After the relics of the body reappear, they are as extraordinary as a lotus in the fire.

The Twenty-fourth Patriarch, Simha: The immediate knowing and seeing have already surpassed detailed deliberation. Among the five aggregates, who dares to measure it? The boy was surprised and reached out his hand because of his affinity. The offered pearl is without flaws, but it is a pity that it hides its light.

Having already realized that the five aggregates are empty and the body is like an illusion, the severed arm is just a futile boast of the sword's sharpness. Why should Guangshou (referring to Simha, who was beheaded) worry about the decline of the Dharma? There is still the setting sun on the stupa.

The Twenty-fifth Patriarch, Vasasita

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道涂多難意潛宣。無我先摧印帝前。神劍夢符應網斷。祖衣焚驗法幢堅。

食來毒藥曾無著。諫去因人亦可憐。三昧火中何處有。一輪明月在青天。

二十六祖不如蜜多尊者

祖堂冥合繼清芬。儲貳摧邪駭眾聞。長爪豈能為巨蠹。化山空欲礙高雲。

東王超悟終何得。聖嗣重歸豈易群。付囑強名心地藏。更無頭尾可呈君。

二十七祖般若多羅尊者

應變乘時善舉揚。問珠求裔旨何長。三春果滿菩提樹。一夜華開世界香。但切傳燈悲物化。寧憂仙水走年光。翻嗟未見蜜多日。幾度行吟效建狂。

二十八祖菩提達磨大師

運智隨緣肯自安。游梁涉魏幾何般。穿云錫掛草堂靜。為法人忘雪夜寒。

開葉開華皆不實。得皮得髓謾多端。空留只履嵩陽寺。後代兒孫著腳難。

二十九祖慧可禪師

峰前孤坐眼慵開。佛祖非遙偶自諧。頂骨換來山忽聳。風痾懺去露先摧。潛興訕謗真堪惜。晚過屠沽更莫猜。回首鄴都城下路。春風無限長蒼笞。

三十祖僧璨禪師

嘗因吾道苦陵遲。十載藏珠臥翠微。華地無生聊密付。法門求解使知非。

羅浮海近憑欄久。山谷云深振錫歸。名氏不言休更問。手攜席帽舊麻衣。

三十一祖道信禪師

【現代漢語翻譯】 現代漢語譯本 『道途多難意潛宣。無我先摧印帝前。神劍夢符應網斷。祖衣焚驗法幢堅。

食來毒藥曾無著。諫去因人亦可憐。三昧火中何處有。一輪明月在青天。』

第二十六祖 不如蜜多尊者（Indra）

『祖堂冥合繼清芬。儲貳摧邪駭眾聞。長爪豈能為巨蠹。化山空欲礙高雲。

東王超悟終何得。聖嗣重歸豈易群。付囑強名心地藏。更無頭尾可呈君。』

第二十七祖 般若多羅尊者（Prajnatara）

『應變乘時善舉揚。問珠求裔旨何長。三春果滿菩提樹（Bodhi tree）。一夜華開世界香。但切傳燈悲物化。寧憂仙水走年光。翻嗟未見蜜多日。幾度行吟效建狂。』

第二十八祖 菩提達磨大師（Bodhidharma）

『運智隨緣肯自安。游梁涉魏幾何般。穿云錫掛草堂靜。為法人忘雪夜寒。

開葉開華皆不實。得皮得髓謾多端。空留只履嵩陽寺。後代兒孫著腳難。』

第二十九祖 慧可禪師（Huike）

『峰前孤坐眼慵開。佛祖非遙偶自諧。頂骨換來山忽聳。風痾懺去露先摧。潛興訕謗真堪惜。晚過屠沽更莫猜。回首鄴都城下路。春風無限長蒼笞。』

第三十祖 僧璨禪師（Sengcan）

『嘗因吾道苦陵遲。十載藏珠臥翠微。華地無生聊密付。法門求解使知非。

羅浮海近憑欄久。山谷云深振錫歸。名氏不言休更問。手攜席帽舊麻衣。』

第三十一祖 道信禪師（Daoxin）

【English Translation】 English version 'The road is full of difficulties, the intention is secretly declared. The self is first destroyed before the imperial seal. The divine sword and dream symbol respond to the breaking of the net. The ancestral robe is burned to verify the firmness of the Dharma banner.

Eating the poison that comes has never been attached to. Advising to leave because of people is also pitiful. Where is it in the Samadhi fire? A round of bright moon is in the blue sky.'

The Twenty-sixth Ancestor, Venerable Indramitra (Indra)

'The ancestral hall secretly merges and continues the pure fragrance. The crown prince destroys evil and startles the crowd. How can the long nails be a huge moth? Transforming the mountain in vain wants to hinder the high clouds.

What does the Eastern King's transcendence ultimately achieve? How can the return of the holy descendants be easily grouped? Entrusting the strong name of the Mind Ground Treasury. There is no head or tail to present to you.'

The Twenty-seventh Ancestor, Venerable Prajnatara (Prajnatara)

'Responding to changes and taking advantage of the time to promote good deeds. Asking for pearls and seeking descendants, what is the long purpose? In the third spring, the Bodhi tree (Bodhi tree) is full of fruit. One night, the flowers bloom and the world is fragrant. But it is important to pass on the lamp and grieve the transformation of things. Rather worry about the immortal water running away with the years. Turning to lament not seeing the day of Indramitra. How many times have I walked and chanted, imitating Jian Kuang.'

The Twenty-eighth Ancestor, Great Master Bodhidharma (Bodhidharma)

'Using wisdom and following conditions, willing to be at ease. How many times have you traveled to Liang and crossed Wei? The tin staff hangs through the clouds, the thatched cottage is quiet. For the sake of the Dharma, forgetting the cold snowy night.

Opening leaves and opening flowers are all unreal. Getting the skin and getting the marrow is full of tricks. Leaving only a shoe in Shaolin Temple. It is difficult for later generations to set foot.'

The Twenty-ninth Ancestor, Chan Master Huike (Huike)

'Sitting alone in front of the peak, eyes lazily open. The Buddha and ancestors are not far away, occasionally in harmony. The skull is exchanged, and the mountain suddenly rises. The wind disease is repented, and the dew first destroys. Secretly arousing slander is truly regrettable. Don't guess when passing by the butcher's shop late. Looking back at the road under the city of Ye. The spring breeze is infinitely long and blue.'

The Thirtieth Ancestor, Chan Master Sengcan (Sengcan)

'I once suffered from the decline of my Tao. For ten years, I hid the pearl and lay in the emerald green. The land of flowers is unborn, so I secretly entrust it. The Dharma gate seeks understanding to make people know what is wrong.

Near the Luofu Sea, leaning on the railing for a long time. The mountain valley is deep, shaking the tin staff to return. Do not say the name, stop asking. Carrying a straw hat and wearing old hemp clothes.'

The Thirty-first Ancestor, Chan Master Daoxin (Daoxin)

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勤苦遺風邁昔賢。沙彌聞法尚髫年。重城解盜神兵至。古路求人佛性圓。

白氣已膺分派后。紫雲猶記破頭邊。塔開真相堂堂處。留與禪家萬古傳。

三十二祖弘忍禪師

誰言相闕紫金身。儘性高談絕四鄰。聖果高推僧上座。衣盂自與嶺南人。

三更已付何曾付。七百相親豈易親。堪嘆當年奔逐者。至今猶拂鏡臺塵。

三十三祖慧能禪師

今古曹溪一派寒。師來因為起波瀾。攜囊庾嶺人空逐。負石黃梅眾識難。

頓悟心田華馥郁。欲歸鄉社葉凋殘。風幡辨的真猷在。試向剎竿頭上看。

越州天衣義懷禪師(三首)

投機

一二三四五六七。萬仞峰前獨足立。驪龍頷下奪明珠。一言勘破維摩詰。

色空

色空空色色空空。閡卻潼關路不通。劫火洞然毫末盡。青山依舊白雲中。

東西南北。十萬八千。空生罔措。火里生蓮。

東京凈因凈照臻福師(十五首)

百丈再參

一喝分明守死灰。青天赫日起風雷。傍人撫掌呵呵笑。唯有知音吐舌來。

百丈卷席

高登猊座已圓成。大智仙陀卷便行。師子顰呻猶似可。像王回首更堪驚。

外道問佛

特地慇勤問有無。因風應不費工夫。迷云

【現代漢語翻譯】 現代漢語譯本 勤勞刻苦的遺風超越了以往的賢人。年幼的沙彌聽聞佛法。重重城池的盜賊被神兵降伏。在古老的道路上尋求真理，佛性得以圓滿。 白氣已經應驗了分派后的預兆。紫色的雲彩仍然記得慧能大師額頭受傷的地方。寶塔開啟，真相顯露在莊嚴的地方。留給禪宗世代相傳。 第三十二祖弘忍禪師（Hongren, the Thirty-second Patriarch） 誰說慧能大師的相貌缺少紫金之身（象徵佛陀的莊嚴身相）。他儘性高談佛法，四鄰無人能及。聖果的成就，被推崇為僧眾之首。衣缽自然傳給了嶺南（Lingnan）人。 三更時分已經傳付了，究竟傳付了什麼？七百人相親相近，豈是容易之事。可嘆當年追逐衣缽的人，至今還在擦拭鏡臺上的塵埃。 第三十三祖慧能禪師（Huineng, the Thirty-third Patriarch） 從古至今，曹溪（Caoxi）一脈都顯得有些寒冷。慧能大師的到來，才因此掀起了波瀾。攜帶衣缽離開庾嶺（Yuling），人們空自追逐。揹負石頭在黃梅（Huangmei），眾人難以識破。 頓悟的心田，花朵芬芳馥郁。想要回歸故鄉，樹葉卻已凋殘。風幡的辨別，真正的法則依然存在。試著向剎竿的頂端看去。 越州天衣義懷禪師（Yuezhou Tianyi Yihuai, Zen Master）(三首) 投機 一二三四五六七。在萬仞高峰前獨自站立。從驪龍（Lilong）的下巴奪取明珠。一句話就勘破了維摩詰（Vimalakirti）。 色空 色空空，空空空。阻斷了潼關（Tongguan）的道路，無法通行。劫火燃燒，即使是毫毛也燃盡。青山依舊在，白雲在其中。 東西南北。十萬八千。空生（Subhuti）不知所措。在火焰中生出蓮花。 東京凈因凈照臻福師（Dongjing Jingyin Jingzhao Zhenfu, Teacher）(十五首) 百丈再參 一聲棒喝分明，守著死灰。青天之中，赫然升起風雷。旁邊的人拍手呵呵大笑。只有知音才吐出舌頭。 百丈卷席 高登獅子座，已經圓滿完成。大智仙陀（Mahazhi Xianduo）捲起蓆子就走。獅子皺眉呻吟，還算可以。像王回頭，更讓人震驚。 外道問佛 特地慇勤地詢問有還是沒有。順應風勢回答，不費什麼功夫。迷霧

【English Translation】 English version The diligent and hardworking legacy surpasses the sages of the past. The young Shami (novice monk) listens to the Dharma. The thieves in the heavily guarded city are subdued by divine soldiers. Seeking truth on the ancient road, Buddha-nature is perfected. The white aura has already verified the omen after the division of the school. The purple clouds still remember the place where Huineng (Huineng) injured his forehead. The pagoda opens, and the truth is revealed in a solemn place. It is left for the Zen school to pass down through the ages. The Thirty-second Patriarch Hongren (Hongren, the Thirty-second Patriarch) Who says that Huineng's (Huineng's) appearance lacks the purple-golden body (symbolizing the Buddha's majestic body)? He speaks of the Dharma to the fullest extent, unmatched by anyone in the neighborhood. The achievement of the holy fruit is highly regarded as the head of the Sangha (monastic community). The robe and bowl are naturally passed on to the people of Lingnan (Lingnan). What has been passed on at midnight? How easy is it to be close to seven hundred people? It is lamentable that those who chased after the robe and bowl in those years are still wiping the dust on the mirror stand today. The Thirty-third Patriarch Huineng (Huineng, the Thirty-third Patriarch) From ancient times to the present, the Caoxi (Caoxi) lineage has seemed somewhat cold. Huineng's (Huineng's) arrival has stirred up waves. Carrying the robe and bowl away from Yuling (Yuling), people chase after him in vain. Carrying stones in Huangmei (Huangmei), it is difficult for the crowd to recognize him. The enlightened mind-field is fragrant and lush with flowers. Wanting to return to the hometown, the leaves have withered. The distinction of the wind banner, the true law still exists. Try looking at the top of the flagpole. Zen Master Yihuai of Tianyi Temple, Yuezhou (Yuezhou Tianyi Yihuai, Zen Master) (Three Poems) Taking Advantage One, two, three, four, five, six, seven. Standing alone in front of the ten-thousand-仞 peak. Snatching the bright pearl from the jaw of the Lilong (Lilong). One word breaks through Vimalakirti (Vimalakirti). Form and Emptiness Form emptiness emptiness, emptiness emptiness emptiness. Blocking the road of Tongguan (Tongguan), it cannot be passed. The fire of the kalpa burns, even the slightest hair is burned away. The green mountains are still there, and the white clouds are in them. East, west, south, north. One hundred and eight thousand. Subhuti (Subhuti) is at a loss. A lotus flower grows in the fire. Teacher Zhenfu of Jingyin and Jingzhao Temple in Dongjing (Dongjing Jingyin Jingzhao Zhenfu, Teacher) (Fifteen Poems) Revisiting Baizhang A clear shout of the staff, guarding the dead ashes. In the blue sky, wind and thunder rise up. The people next to him clap their hands and laugh. Only the confidant sticks out his tongue. Baizhang Rolling Up the Mat Having ascended the lion's seat, it is already perfectly completed. Mahazhi Xianduo (Mahazhi Xianduo) rolls up the mat and leaves. The lion's frown and groan are still acceptable. The elephant king turning his head is even more shocking. A Heretic Asks the Buddha Specially and diligently asking whether there is or is not. Responding to the wind, it doesn't take much effort. The misty clouds

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縱得開令入。未免區區在半途。

靈云悟桃華

春暖桃花帶露開。靈云一見悟靈臺。玄沙諦當傳千古。誰解雌黃息眾猜。

趙州勘婆

趙州勘破老婆禪。語脈分明在目前。近日五湖參學者。剛于岐路走如煙。

不見一法是大過患

不見一法是過患。雨余郊野云收漢。中秋午夜月輪高。幾處人登樓上看。

不見一法即如來

不見一法即如來。南有天臺北五臺。江上雪消春已暖。巖華凌曉露中開。

百丈野狐

問來答去盡因緣。流落寰區數百年。自古自今諸衲子。一人傳了一人傳。

四賓主

賓中賓。寥寥度日好愁人。舍父佗方空役役。平生受盡苦兼辛。

賓中主。攜筇入市無儔侶。縱然覿面便相呈。爭奈自家不能睹。

主中賓。權掛垢衣混俗塵。頭頭應接殊無倦。悲智雙嚴最上人。

主中主。獨坐巍巍金殿宇。五湖四海樂昇平。處處修文盡偃武。

因僧請益三訣以示之

第一訣。衲僧猶未瞥。更擬問如何。棒頭須見血。

第二訣。南北行人絕。非但迦葉兄。文殊也結舌。

第三訣。祖令隨機設。臘月嶺頭梅。滿枝香吐雪。

舒州浮山法遠圓鑒禪師(一首)

禪將交鋒歌

禪

【現代漢語翻譯】 現代漢語譯本 即使放你進入，也難免還在半途徘徊。

靈云悟桃花 春日溫暖，桃花帶著露水開放。靈云（Lingyun）一見桃花便領悟了靈臺（lingtai，指心）。玄沙（Xuansha）的正確見解流傳千古，誰能消除那些無端的猜測呢？

趙州勘婆 趙州（Zhaozhou）勘破了老婆禪（laopo chan，指膚淺的禪）。話語的脈絡分明就在眼前。近日五湖（Wuhu）四海的參禪者，卻只是在歧路上像煙一樣消散。

不見一法是大過患 不見任何一法是過患。雨後郊野，云收天清。中秋午夜，月亮高懸。不知有多少人登上高樓來觀賞。

不見一法即如來 不見任何一法即是如來（Tathagata）。南方有天臺（Tiantai）、北有五臺（Wutai）。江上冰雪消融，春天已經溫暖。山巖上的花朵在清晨的露水中綻放。

百丈野狐 問來答去都是因緣。流落在世間數百年。自古至今的各位衲子（nazi，指僧人），都是一人傳給一人。

四賓主 賓中賓。孤獨寂寞地度日，真是令人愁苦。離開父親，在異鄉空自奔波，一生受盡辛苦。

賓中主。拄著竹杖進入鬧市，沒有同伴。即使面對面相遇，也無法認識，奈何自己不能看見。

主中賓。暫時披上塵垢的衣服，混跡於世俗之中。事事應酬，不知疲倦。悲智雙運，是最上等的人。

主中主。獨自端坐在巍峨的金殿上。五湖四海，天下太平。到處都在推崇文治，停止戰爭。

因僧請益三訣以示之 第一訣。衲僧（nazi，指僧人）尚未瞥見。還想問如何是道？棒頭之下才能見到真血。

第二訣。南北行人斷絕。不僅是迦葉（Kasyapa）尊者，文殊（Manjusri）菩薩也無話可說。

第三訣。祖師的教令隨機而設。臘月寒冬的山嶺上，梅花盛開，滿枝吐露著清香。

舒州浮山法遠圓鑒禪師(一首)

禪將交鋒歌 禪

【English Translation】 English version Even if you are allowed to enter, you will inevitably be halfway there.

Lingyun's Enlightenment on Peach Blossoms In the warmth of spring, peach blossoms open with dew. Lingyun (Lingyun) attained enlightenment upon seeing the peach blossoms. Xuansha's (Xuansha) correct understanding has been passed down through the ages. Who can dispel those unfounded speculations?

Zhaozhou Investigates the Old Woman Zhaozhou (Zhaozhou) saw through the old woman's Chan (laopo chan, referring to superficial Chan). The vein of the words is clearly before one's eyes. Recently, Chan practitioners from all over the land, just scatter like smoke on divergent paths.

Not Seeing a Single Dharma is a Great Fault Not seeing any single dharma as a fault. After the rain, in the countryside, the clouds clear and the sky is vast. At midnight during the Mid-Autumn Festival, the moon hangs high. How many people climb the towers to view it?

Not Seeing a Single Dharma is Thus Come One Not seeing any single dharma is the Tathagata (Tathagata). In the south there is Tiantai (Tiantai), in the north there is Wutai (Wutai). The snow melts on the river, and spring is already warm. The flowers on the cliffs bloom in the morning dew.

Baizhang's Wild Fox The questions and answers are all due to karma. Drifting in the world for hundreds of years. From ancient times to the present, all the monks (nazi, referring to monks) have passed it on from one person to another.

The Four Guests and Hosts Guest within a guest. Spending the days in loneliness and sorrow. Leaving one's father, wandering aimlessly in a foreign land, enduring hardship all one's life.

Host within a guest. Entering the marketplace with a bamboo staff, without companions. Even if face to face, one cannot recognize, alas, one cannot see oneself.

Guest within a host. Temporarily wearing soiled clothes, mingling with the mundane world. Responding to everything tirelessly. Compassion and wisdom are both perfect, the most superior person.

Host within a host. Sitting alone on the majestic golden palace. Peace and prosperity prevail throughout the land. Everywhere, culture is promoted, and wars are ceased.

Showing the Three Secrets in Response to a Monk's Request The first secret. The monk (nazi, referring to monks) has not yet glimpsed it. Still wanting to ask what is the Way? Only under the stick can one see true blood.

The second secret. The travelers from north and south are cut off. Not only is Venerable Kasyapa (Kasyapa) speechless, but Manjusri (Manjusri) Bodhisattva is also at a loss for words.

The third secret. The ancestral decree is set according to circumstances. On the mountain ridge in the twelfth month, plum blossoms bloom, the branches full of fragrant snow.

Chan Master Fayuan Yuanjian of Fushan, Shuzhou (One Poem)

Song of Chan Generals in Combat Chan

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將交鋒看作家。還同敬德遇金牙。機鋒迅速人難辨。縱橫擒縱智徒夸。

善藏鋒。巧回互。把斷要津誰敢指。香象咆哮海岳摧。師子顰呻凡聖懼。

或探竿。或把火。照耀乾坤驗作者。擬議之時賓主分。閃電之間換甲馬。

勢如龍。健如虎。左旋右轉奪旗鼓。臨機照破鐵門關。決烈衝開金鎖戶。

文彩彰。風骨露。設使全提未為據。撒星佩印落荒郊。點的嚙鏃涉西土。

看作家。終不誤。任是铓刀解遮護。吹毛晃耀七星分。金鏡光霞八方顧。

影草中。藏部隊。匝地風雲迷向背。單刀透出萬機前。雙明送入千峰會。

載趨蹌。重管帶。疋馬單槍呈作解。雖然帶甲上橋來。早被定唐批急褰。

按鏌鎁。全舉令。照用同時誰敢並。忿怒那吒失卻威。騫䭾佉羅口目瞪。

立股肱。贊元首。解定乾坤平萬有。𦘕鼓連捶兩陣收。拍馬將軍唱好手。

福州地藏顯端禪師(十首)

玄唱

地藏一琴。誰是知音。巖松百尺。瀑布千尋。是何之琴。虎嘯龍吟。

地藏一箭。本非磨鍊。射遍十方。群魔膽戰。是何之箭。風和柳綻。

地藏一句。禪徒罔措。不墮聖凡。豈沉迷悟。是何之句。清平過渡。

地藏一訣。隨宜施設。擬問如何。頭破

【現代漢語翻譯】 現代漢語譯本： 將交鋒看作是作家的寫作。如同敬德（唐朝名將）遇到了金牙（比喻珍貴的事物）。機鋒迅猛，令人難以辨別。縱橫捭闔的策略，智謀也只是徒勞。

善於隱藏鋒芒。巧妙地互相呼應。把守住重要的關口，誰敢指責？香象（比喻佛菩薩）咆哮，連山嶽和海洋都要摧毀。師子（比喻佛）稍微皺眉，凡人和聖人都感到畏懼。

或者用探竿試探，或者用火把照亮。照耀天地，檢驗作者的水平。剛一擬議，賓主就分開了。閃電之間，就更換了盔甲戰馬。

氣勢如龍，健壯如虎。左旋右轉，奪取旗鼓。臨機應變，照破鐵門關。果斷決絕，衝開金鎖戶。

文采彰顯，風骨顯露。即使全部提起來，也不能作為依據。撒星佩印，落在荒郊野外。點的嚙鏃，涉及到西土。

看作家的寫作，終究不會有錯。任憑是鋒利的刀刃，也能解除遮蔽和保護。吹毛求疵，光芒照耀，像七星一樣分佈。金鏡的光霞，照耀八方。

在影草中，隱藏著部隊。遍地風雲，讓人迷失方向。單刀直入，透出萬機之前。雙明並送，進入千峰聚會。

載歌載舞，鄭重其事。單人匹馬，呈現出自己的理解。即使披著盔甲上橋來，也早就被定唐（指唐朝）的批文緊急撤回。

按住鏌鎁（古代寶劍名），完全舉起號令。照耀和使用同時進行，誰敢並肩？忿怒的那吒（佛教護法神）也失去了威風。騫䭾佉羅（佛教護法神）也驚得目瞪口呆。

立為股肱之臣，贊助元首。解決並安定天地，使萬物太平。擂鼓連捶，兩陣收兵。拍馬將軍，高聲叫好。

福州地藏顯端禪師(十首)

玄唱

地藏（指地藏菩薩）的一張琴，誰是知音？巖石上的松樹高百尺，瀑布長達千尋。這是什麼樣的琴聲？如同虎嘯龍吟。

地藏的一支箭，本來就不是磨鍊出來的。射遍十方世界，群魔都膽戰心驚。這是什麼樣的箭？如同風和日麗，柳樹綻放。

地藏的一句話，讓禪宗學徒無所適從。不墮入聖凡的分別，豈能沉迷於迷悟之中？這是什麼樣的話？如同清平地過渡。

地藏的一個訣竅，隨著情況而施設。如果想問如何施設，就會頭破血流。

【English Translation】 English version: Viewing the clash as a writer's work. Like Jingde (a famous general of the Tang Dynasty) meeting a golden tooth (a metaphor for something precious). The quick wit is swift, making it difficult for people to discern. The strategies of horizontal and vertical alliances, intelligence is just in vain.

Good at hiding the edge. Skillfully echoing each other. Guarding the important passes, who dares to point fingers? The Xiang elephant (a metaphor for Buddhas and Bodhisattvas) roars, even mountains and oceans will be destroyed. The lion (a metaphor for the Buddha) slightly frowns, and ordinary people and saints are afraid.

Either use a probing pole to test, or use a torch to illuminate. Illuminate the heaven and earth, and test the level of the author. As soon as the proposal is made, the guest and host are separated. In the blink of an eye, the armor and warhorses are changed.

The momentum is like a dragon, and the strength is like a tiger. Rotate left and right to seize the flags and drums. Respond to the situation and break through the iron gate. Decisively break open the golden lock door.

The literary talent is obvious, and the style is revealed. Even if all of them are brought up, they cannot be used as a basis. Spreading stars and wearing seals, falling in the wilderness. The arrow with a broken arrowhead involves the Western Land.

Looking at the writer's writing, there will be no mistakes in the end. No matter how sharp the blade is, it can also remove the cover and protection. Finding fault, the light shines, distributed like the Big Dipper. The light of the golden mirror shines in all directions.

In the shadow grass, the troops are hidden. The wind and clouds all over the ground make people lose their way. A single knife goes straight in, revealing before all the opportunities. Shuangming sends them together, entering the gathering of thousands of peaks.

Singing and dancing, solemnly. A single person and a single horse present their own understanding. Even if you come to the bridge wearing armor, you will be urgently withdrawn by the official document of Ding Tang (referring to the Tang Dynasty) long ago.

Hold down Mo Ye (the name of an ancient sword), and completely raise the order. Shining and using at the same time, who dares to stand side by side? The angry Nata (Buddhist guardian deity) also lost his power. Qian Tuo Qieluo (Buddhist guardian deity) was also stunned.

Stand as a minister of the humerus, and assist the head of state. Solve and stabilize the world, so that all things are peaceful. The drums are beaten continuously, and the two armies are withdrawn. The horse-riding general shouted loudly.

Zen Master Xianduan of Dizang in Fuzhou (Ten Poems)

Mysterious Chant

Dizang's (referring to Ksitigarbha Bodhisattva) zither, who is the confidant? The pine trees on the rocks are hundreds of feet high, and the waterfall is thousands of feet long. What kind of zither sound is this? Like a tiger roaring and a dragon singing.

Dizang's arrow was not originally tempered. Shooting all over the ten directions, all the demons are frightened. What kind of arrow is this? Like the breeze and the sun, the willows are blooming.

Dizang's sentence makes Zen students at a loss. If you don't fall into the distinction between saints and mortals, how can you indulge in confusion and enlightenment? What kind of words are these? Like a peaceful transition.

Dizang's trick is to implement it according to the situation. If you want to ask how to implement it, you will be bruised and bleeding.

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額裂。是何之訣。春寒秋熱。

地藏一道。經行坐臥。有意難尋。無心易到。是何之道。松風浩浩。

地藏一拂。打祖打佛。暑往寒來。天晴日出。是何之拂。蕭何定律。

地藏一錫。敲空擊色。剿絕三賢。屏除六賊。是何之錫。曲不藏直。

地藏一機。細雨霏霏。揚眉瞬目。涉水拖泥。是何之機。禮別尊卑。

地藏一山。峻不可攀。華浮水淥。石鎖苔斑。是何之山。形直影端。

地藏一水。清冷甘美。汪洋大千。魚龍任止。是何之水。許由洗耳。

東京法雲法秀圓通禪師(六首)

祖意

涉嶺登山得得來。少林不意口難開。任是虛空須吃棒。當鋒誰敢振云雷。

凜凜清風何處來。誰云枯樹卻華開。巖松自有凌雲勢。不藉陽春二月雷。

幻身

千頭百頭祇一頭。天生肌體飽脂膏。眠雲臥水人休覓。不在貧家與富豪。

幻本元真不用逃。順緣水草育脂膏。六凡四聖皆同體。頭角何須競富豪。

心印

祖祖從來不識心。森羅萬象此中沉。崑崙鼻孔長三尺。南海波斯莫亂斟。

成塊成團亙古今。五湖四海盡浮沉。鐵牛鎖斷黃河水。聽審之流莫亂斟。

江寧府蔣山贊元覺海禪師(三首)

三要

第一

【現代漢語翻譯】 現代漢語譯本 額裂（élìe）。是什麼樣的訣竅？像春天一樣寒冷，像秋天一樣炎熱。 地藏（Dìzàng，菩薩名）之道，無論行走、站立、坐著、躺著。有意去尋找很難找到，無心反而容易達到。這是什麼道？是松樹間的風聲浩浩。 地藏（Dìzàng）一拂塵，既打祖師也打佛。暑去寒來，天晴日出。這是什麼拂塵？是蕭何（Xiāo Hé，漢朝丞相）制定法律。 地藏（Dìzàng）一錫杖，敲擊空和色。剿滅三賢，屏除六賊。這是什麼錫杖？正直不隱藏彎曲。 地藏（Dìzàng）一機鋒，像細雨霏霏。揚眉和眨眼，涉水和拖泥。這是什麼機鋒？是區分禮儀的尊卑。 地藏（Dìzàng）一山，高峻不可攀登。華麗漂浮，水清澈。石頭被鎖住，佈滿苔蘚。這是什麼山？是形體正直，影子端正。 地藏（Dìzàng）一水，清澈寒冷甘甜。汪洋廣大，包含大千世界。魚和龍都可在此停留。這是什麼水？是許由（Xǔ Yóu，傳說中的隱士）洗耳朵的水。 東京法雲法秀圓通禪師(六首) 祖意 跋山涉水，辛辛苦苦而來。在少林寺（Shàolín Sì）卻無法輕易開口。就算是虛空，也需要吃棒。當鋒之時，誰敢震動云雷？ 凜冽的清風從何處而來？誰說枯樹不能開花？巖石上的松樹自有高聳入雲的氣勢，不需要陽春二月的雷聲。 幻身 千頭百頭，其實只有一個頭。天生的肌體，飽含脂膏。在雲中睡覺，在水中躺臥，人們不要尋找。不在貧窮人家，也不在富豪之家。 虛幻的身體本就是真實的，不需要逃避。順應因緣，水草滋養脂膏。六凡四聖，本來就是一體。何必在頭角上，爭競富豪？ 心印 歷代祖師，本來就不認識心。森羅萬象，都沉浸在此心中。崑崙山（Kūnlún Shān）的鼻孔長三尺。南海的波斯人，不要胡亂猜測。 成塊成團，亙古至今。五湖四海，都盡情地浮沉。用鐵牛鎖斷黃河水。聽審之人，不要胡亂猜測。 江寧府蔣山贊元覺海禪師(三首) 三要 第一

【English Translation】 English version Éliè. What kind of secret is this? Like spring, it's cold; like autumn, it's hot. The way of Ksitigarbha (Dìzàng, name of a Bodhisattva), whether walking, standing, sitting, or lying down. It's hard to find intentionally, but easy to reach unintentionally. What is this way? It's the sound of the wind rustling through the pine trees. Ksitigarbha's (Dìzàng) one whisk strikes both the patriarchs and the Buddhas. Summer goes and winter comes, the sky clears and the sun rises. What is this whisk? It's Xiao He's (Xiāo Hé, a prime minister of the Han Dynasty) establishment of laws. Ksitigarbha's (Dìzàng) one staff strikes emptiness and form. It annihilates the three sages and eliminates the six thieves. What is this staff? Straightforwardness does not hide crookedness. Ksitigarbha's (Dìzàng) one opportunity is like drizzling rain. Raising eyebrows and winking, wading through water and dragging through mud. What is this opportunity? It's distinguishing the hierarchy of etiquette. Ksitigarbha's (Dìzàng) one mountain is steep and unscalable. Splendor floats, and the water is clear. The stones are locked and covered with moss. What is this mountain? It's the form being upright and the shadow being straight. Ksitigarbha's (Dìzàng) one water is clear, cold, and sweet. It's vast and contains the great thousand worlds. Fish and dragons can all stay here. What is this water? It's the water that Xu You (Xǔ Yóu, a legendary hermit) washed his ears with. Zen Master Fayun Faxiu Yuantong of Tokyo (Six Poems) The Patriarch's Intent Traversing mountains and ridges, coming with great effort. At Shaolin Temple (Shàolín Sì), it's hard to open one's mouth easily. Even emptiness needs to be beaten with a stick. When facing the vanguard, who dares to shake the clouds and thunder? Where does the piercing clear wind come from? Who says that a withered tree cannot bloom? The pine on the cliff has its own soaring momentum, not needing the thunder of the second month of spring. Illusory Body A thousand heads, a hundred heads, but actually just one head. A naturally born body, full of fat and cream. Sleeping in the clouds, lying in the water, people should not seek it. It's neither in the poor man's house nor in the rich man's house. The illusory body is originally true, no need to escape. Following conditions, water and grass nourish fat and cream. The six realms of mortals and the four levels of sages are originally one body. Why compete for wealth and power in terms of horns and heads? Mind Seal Patriarchs of all generations originally did not recognize the mind. All phenomena of the universe are immersed in this mind. Kunlun Mountain's (Kūnlún Shān) nostrils are three feet long. Persians of the South Sea, do not guess wildly. Forming blocks and forming groups, existing from ancient times to the present. The five lakes and four seas all float and sink freely. Use an iron ox to lock the Yellow River water. Those who listen and judge, do not guess wildly. Zen Master Zan Yuán Juéhǎi of Jiangning Prefecture, Jiangshan (Three Poems) Three Essentials First

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要。當鋒誰敢道。千聖一時興。那能窮此妙。

第二要。明鏡當臺照。胡漢盡皆沉。透匣青蛇鬥。

第三要。須知遮一竅。進步問如何。拊掌呵呵笑。

東京法雲善本大通禪師(五首)

述旨

學道道無得。修心心本空。本空無得處。勿謂出樊籠。

言中無異路。妙旨若為尋。海底紅塵起。山頭白浪深。

佛魔不到處。今古有誰知。霧卷千峰出。云收片月移。

掣電機輪轉。當風不立塵。欲尋言下旨。一箭過西秦。

不是無言說。言多轉見猜。九年雖兀坐。聲震五天雷。

南嶽谷泉大道禪師(八首)

大道歌

狂僧性本落魄。到處隨緣棲泊。都來些子行裝。棹下誰能管著。

曲竹杖。凹木杓。獨行獨坐還獨酌。時人不會狂僧意。將謂狂僧虛造作。

布直裰。紙衲帔。破綻誰能管得伊。禪客相逢皆哂笑。律師遇著大不喜。

迎風坐。向日睡。也勝時人蓋錦被。騰騰兀兀且延時。落落魄魄長如醉。

面懶洗。頭懶剃。行住更無些濟濟。不但千峰與萬峰。恣意縱橫去還止。

或淫妨。或酒肆。拍手高歌更無慮。人人咄罵遮狂顛。莫怪顛狂祇如是。遊方廣。入聖寺。半千小兒皆罔措。祇解觀空臥白雲。爭似狂僧豁

【現代漢語翻譯】 第一要。當鋒誰敢擋？千聖一時興起，又怎能窮盡這其中的奧妙？

第二要。明鏡高懸照耀，無論胡人漢人都盡皆沉寂。寶劍出鞘，如青蛇般爭鬥。

第三要。須知遮蔽那一竅。若問進步如何，則撫掌呵呵大笑。

東京法雲善本大通禪師(五首)

述旨

學道，道本無所得；修心，心原本是空。原本空無所得之處，切莫說逃離了樊籠。

言語之中沒有其他的道路，這微妙的旨意又該如何去尋找？如同海底掀起紅塵，山頭涌起滔天白浪。

佛與魔都無法到達的地方，自古以來有誰知曉？霧氣消散，千峰顯現；雲朵收攏，一輪明月移動。

閃電般轉動，迎風而立不沾染塵埃。想要尋找言語之下的旨意，如同箭已射過西秦。

並非沒有言語可以表達，而是言語越多反而越讓人猜疑。縱然九年靜坐，聲名也如雷霆般震動五天。

南嶽谷泉大道禪師(八首)

大道歌

我這狂僧天性放浪形骸，到處隨緣而棲息停泊。全部的行裝也不過如此，任我劃船漂泊誰又能管得著？

彎曲的竹杖，凹陷的木勺。獨自行走，獨自坐著，還獨自飲酌。世人不會理解我這狂僧的心意，還以為我這狂僧是虛假做作。

粗布直裰（zhí duō），破紙縫製的衲帔（nà pèi）。這破爛的衣衫誰又能管得了我？禪客相逢都對我嗤笑，律師見了我就大大不喜。

迎著風坐，向著太陽睡。也勝過世人蓋著錦被。迷迷糊糊且且度日，落落魄魄長久如醉。

懶得洗臉，懶得剃頭。行走坐臥更沒有什麼規矩。不但在千峰萬峰之間，恣意縱橫，想去就去，想停就停。

或者出入淫坊，或者流連酒肆。拍手高歌更無所顧慮。人人都唾罵我這狂顛之人，莫怪我顛狂，我本來就是這樣。遊歷四方，進入聖寺。半大小子都驚慌失措，只會觀空，臥于白雲。怎比得上我這狂僧的豁達？

【English Translation】 First essential: When the vanguard arrives, who dares to resist? A thousand sages arise at once, how can one exhaust this mystery?

Second essential: A bright mirror hangs high, illuminating all, whether Hu (non-Han) or Han, all are silenced. The precious sword emerges from its sheath, like a green snake in combat.

Third essential: Know to conceal that one aperture. If asked about progress, one responds with a hearty laugh.

Chan Master Datong Shanben of Fayun Temple in Dongjing (Five Poems)

Statement of Purpose

Studying the Dao (path), the Dao is inherently unattainable; cultivating the mind, the mind is fundamentally empty. In this fundamental emptiness where nothing is attained, do not say you have escaped the cage.

Within words, there is no other path. How should one seek this subtle meaning? It is like red dust rising from the seabed, and white waves surging on the mountaintop.

A place where Buddhas and demons cannot reach, who has known it since ancient times? The mist rolls away, revealing a thousand peaks; the clouds disperse, and a sliver of moon shifts.

Like a lightning-fast wheel turning, standing against the wind without gathering dust. If you seek the meaning beneath the words, it is like an arrow that has already passed beyond Western Qin.

It's not that there are no words to express it, but the more words, the more suspicion arises. Although I have sat in stillness for nine years, my voice resonates like thunder across the five heavens.

Chan Master Dadao Guquan of Nanyue (Eight Poems)

Song of the Great Path

This mad monk's nature is unrestrained, dwelling wherever fate leads. All my belongings amount to this, who can control me as I row my boat?

A crooked bamboo staff, a dented wooden ladle. Walking alone, sitting alone, and drinking alone. People do not understand this mad monk's intent, thinking this mad monk is merely putting on an act.

A coarse cloth robe (zhí duō), a patched paper kasaya (nà pèi). Who can control these tattered clothes of mine? Chan practitioners all laugh at me, and Vinaya masters are greatly displeased when they meet me.

Sitting facing the wind, sleeping towards the sun. It's better than ordinary people covered in silk quilts. Muddled and carefree, I pass the time; dissolute and unrestrained, I remain drunk for long.

Too lazy to wash my face, too lazy to shave my head. Whether walking or staying, there are no formalities. Not only among thousands and ten thousands of peaks, I roam freely, going and stopping as I please.

Sometimes in brothels, sometimes in taverns. Clapping and singing without a care. Everyone scolds this madman, but don't be surprised by my madness, for that is simply who I am. Traveling far and wide, entering sacred temples. Half-grown children are all bewildered, only knowing to contemplate emptiness and lie among white clouds. How can they compare to this mad monk's open-mindedness?

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神思。

時人更問有也無。低頭拈個山棗子。

頌曰。

落落魄魄。居山居郭。莽莽鹵鹵。是今是古。拍手大奇。顏回彭祖。

落魄歌

狂僧性且無拘束。落魄縱橫隨處宿。有時狂歌歌一場。驀地起來舞一曲。

禪子云。甚奇特。到了依前六十六。阿呵呵。為君述。豐干老漢騎虎出。

路逢拾得笑咍咍。卻被寒山咄咄咄。

巴鼻頌(六首)

禪師巴鼻。有利無利。碧岳崔嵬。龍行虎勢。

衲僧巴鼻。坐具尺二。休問短長。風高雲起。

座主巴鼻。懸河無滯。地涌金蓮。手擎如意。

大道巴鼻。問著瞌瞌。揹負葫蘆。狂歌遊戲。

山童巴鼻。煮茶鼎沸。客問如何。遠來不易。

散聖巴鼻。逢場作戲。東涌西沒。南州北地。

東京智海本逸正覺禪師祖室聯芳(十二首)

雞峰至曹溪

吾道提綱者。東西三十三。別傳一句子。突出少人諳。

靖居思

吾道提綱者。廬陵米價奇。年年田大熟。行市莫嫌遲。

石頭遷

吾道提綱者。衡山踞石頭。光陰莫虛度。恩大固難酬。

天皇悟

吾道提綱者。天皇蔭子孫。一枚糊餅子。千載耀吾門。

龍潭信

吾道提綱者。

【現代漢語翻譯】 現代漢語譯本 神思。

當時有人進一步問：『存在還是不存在？』（指所證悟的真如自性）他只是低頭，拿起一顆山棗子。

頌曰：

灑脫不羈，或居山林，或處鬧市。糊里糊塗，是今是古。拍手稱奇，顏回（孔子弟子，以德行著稱）和彭祖（傳說中的長壽之人）也不過如此。

落魄歌

癲狂的僧人，天性不受拘束，落魄不羈，隨處安歇。有時縱情高歌一場，忽然起身，跳舞一曲。

禪子說：『多麼奇特！』最終還是回到六十六歲（指回歸平凡）。啊呵呵，我為你講述：豐干（唐代天臺山國清寺僧人）老漢騎著老虎出來。

路上遇到拾得（寒山寺僧人）笑著『咍咍』，卻被寒山（寒山寺僧人）『咄咄咄』地呵斥。

巴鼻頌（六首）

禪師的巴鼻（關鍵，要點），有利也有弊。像碧岳一樣崔嵬，如龍行虎勢。

衲僧（僧人）的巴鼻，坐具（僧人坐禪用的墊子）只有尺二。不要問長短，風高雲起。

座主（講經說法者）的巴鼻，如懸河般滔滔不絕。地涌金蓮，手擎如意。

大道的巴鼻，問起來就打瞌睡。揹負葫蘆，狂歌遊戲。

山童的巴鼻，煮茶時茶鼎沸騰。客人問怎麼樣，遠道而來不容易。

散聖的巴鼻，逢場作戲。忽東忽西，忽南忽北。

東京智海本逸正覺禪師祖室聯芳（十二首）

雞峰至曹溪

我的道（指禪宗）的提綱挈領者，從東到西三十三代（指禪宗傳承）。特別傳授一句子，突出卻少有人明白。

靖居思

我的道的提綱挈領者，廬陵的米價很奇特。年年田里大豐收，交易價格不要嫌遲緩。

石頭遷

我的道的提綱挈領者，衡山佔據石頭。光陰不要虛度，恩情深重難以報答。

天皇悟

我的道的提綱挈領者，天皇庇廕子孫。一枚糊餅子，千載照耀吾門。

龍潭信

我的道的提綱挈領者。

【English Translation】 English version Shensi (Divine Thought).

People at the time further asked: 'Does it exist or not?' (referring to the realized true nature of Suchness). He simply lowered his head and picked up a wild jujube.

Verse:

Unrestrained and unconventional, dwelling in mountains or cities. Muddled and simple, whether now or in ancient times. Clapping hands in great admiration, even Yan Hui (Confucius' disciple, known for his virtue) and Pengzu (a legendary figure known for longevity) are no more than this.

Song of the Unrestrained

A mad monk, his nature is unrestrained, wandering freely and lodging anywhere. Sometimes he sings a wild song, suddenly rising to dance a tune.

The Chan (Zen) student says: 'How peculiar!' In the end, he returns to sixty-six years old (referring to returning to ordinariness). Ah ha ha, I will tell you: Old Fenggan (a monk of Guoqing Temple on Mount Tiantai in the Tang Dynasty) rides out on a tiger.

On the road, he meets Shide (a monk of Hanshan Temple) laughing 'Hai Hai,' but is scolded 'Du Du Du' by Hanshan (a monk of Hanshan Temple).

Verses on the Key Points (Six Verses)

The Chan master's key point, with both advantages and disadvantages. Like the towering Bi Peak, with the power of a dragon and the momentum of a tiger.

The mendicant monk's key point, the sitting cloth is only one foot two inches. Do not ask about length, when the wind is high, the clouds rise.

The lecturer's key point, like a waterfall without obstruction. Golden lotuses emerge from the earth, holding a ruyi (scepter) in hand.

The key point of the Great Way, when asked, he dozes off. Carrying a gourd on his back, singing wildly and playing games.

The mountain child's key point, the tea cauldron boils when brewing tea. When the guest asks how it is, it is not easy to come from afar.

The wandering sage's key point, acting according to the occasion. Suddenly east, suddenly west, suddenly south, suddenly north.

Tokyo Zhihai Benyi Zhengjue Chan Master's Ancestral Chamber Linked Fragrance (Twelve Verses)

From Chicken Peak to Caoqi

The one who grasps the essentials of my Way (referring to Zen Buddhism), from east to west, thirty-three generations (referring to the Zen lineage). A special transmission of a single phrase, prominent but few understand.

Jingju Si

The one who grasps the essentials of my Way, the price of rice in Luling is peculiar. Every year the fields have a great harvest, do not dislike the trading price being slow.

Shitou Qian

The one who grasps the essentials of my Way, Mount Heng occupies Shitou. Do not waste time, the kindness is deep and difficult to repay.

Tenno Wu

The one who grasps the essentials of my Way, Tenno protects his descendants. A single sesame cake, shines on my gate for a thousand years.

Longtan Xin

The one who grasps the essentials of my Way.

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師資會遇難。龍潭滅燭夜。德嶠髑髏干。

德山鑒

吾道提綱者。常思古德山。一尋鐵作棒。坐斷武陵關。

雪峰存

吾道提綱者。難忘是雪峰。望州烏石嶺。無處不相逢。

雲門偃

吾道提綱者。無私是至談。充齋糊餅子。佛祖未相諳。

雙泉郁

吾道提綱者。韶陽好子孫。雙泉分一派。亹亹出雲門。

德山遠

吾道提綱者。鐵門路險𡾟。少林人過後。南北自多岐。

開先暹

吾道提綱者。開先古佛先。宗風誰的嗣。一月在長天。

總頌

吾道正提綱。令行誰敢當。龍泉橫智海。三尺刃如霜。

潭州道林智本禪師(一首)

快活歌

山僧山裡得優遊。衲衣瓶缽外無求。閑來縱步時迷經。倦即和云倚石頭。

快活歌。歌快活。松韻蕭蕭泉聒聒。野花芳草不知名。巖上落花紅一抹。

任疏慵。忘禮節。時就潺湲弄明月。箇中消息若為傳。回頭笑共青山說。

潭州石霜楚圓慈明禪師(六首)

三訣

第一訣。大地山河泄。維摩才點頭。文殊便饒舌。

第二訣。展拓著時節。語默豈相干。夜半秋天月。

第三訣。山遠路難涉。陸地弄舟船。眼中挑日月。

三

【現代漢語翻譯】 現代漢語譯本 師資會遭遇困難。 龍潭在熄滅燭火的夜晚。 德嶠只剩下乾枯的頭顱。

——德山鑒

我的道提綱挈領者，常常思念古代的德山（Deshan，人名）。 一旦尋到鐵製的棍棒，便要坐鎮武陵關（Wuling Pass，地名）。

——雪峰存

我的道提綱挈領者，難以忘記的是雪峰（Xuefeng，人名）。 在望州（Wangzhou，地名）的烏石嶺（Wushi Ridge，地名），無處不與他相逢。

——雲門偃

我的道提綱挈領者，無私才是至理名言。 即使是充齋的糊餅子，佛祖也未必熟悉。

——雙泉郁

我的道提綱挈領者，韶陽（Shaoyang，地名）有好的子孫。 雙泉（Shuangquan，地名）分出一支，源源不斷地涌向雲門（Yunmen，地名）。

——德山遠

我的道提綱挈領者，鐵門（Tiemen，地名）的路途險峻難行。 少林（Shaolin，地名）的人經過之後，南北方向自然就出現了許多分歧。

——開先暹

我的道提綱挈領者，開先（Kaixian，人名）就是古佛的先驅。 宗門的風範誰能真正繼承？就像一輪明月懸掛在長空。

總頌

我的道正是提綱挈領，命令施行誰敢阻擋？ 龍泉（Longquan，地名）橫貫智慧之海，三尺長的劍刃寒光如霜。

潭州道林智本禪師(一首)

快活歌

山裡的僧人在山裡悠閒自在，除了僧衣和缽盂之外別無所求。 閑暇時隨意走動，有時會迷失方向，疲倦時就和著雲彩倚靠石頭。

快活歌，歌唱快活，松樹的韻律蕭蕭，泉水的聲音聒聒。 野花芳草不知名，巖石上飄落的花瓣紅艷艷的一抹。

任憑疏懶，忘記禮節，時常到清澈的流水邊玩弄明月。 其中的訊息要如何傳達？回頭笑著和青山訴說。

潭州石霜楚圓慈明禪師(六首)

三訣

第一訣，大地山河都泄露了天機。 維摩（Vimola，人名）才剛點頭，文殊（Manjusri，人名）就已多嘴饒舌。

第二訣，舒展開來把握時節。 說話或沉默豈有相干？就像半夜秋天的月亮。

第三訣，山路遙遠艱難跋涉。 在陸地上玩弄船隻，在眼中摘取日月。

三

【English Translation】 English version The assembly of teachers will encounter difficulties. Longtan (Dragon Pool, place name) in a night of extinguished candles. Deqiao (Deqiao, person's name) with only a dry skull remaining.

—Jian of Deshan (Deshan, person's name)

Those who grasp the essentials of my Dao, often think of the ancient Deshan (Deshan, person's name). Once a staff made of iron is found, they will sit firmly at the Wuling Pass (Wuling Pass, place name).

—Cun of Xuefeng (Xuefeng, person's name)

Those who grasp the essentials of my Dao, unforgettable is Xuefeng (Xuefeng, person's name). At Wushi Ridge (Wushi Ridge, place name) in Wangzhou (Wangzhou, place name), one meets him everywhere.

—Yan of Yunmen (Yunmen, person's name)

Those who grasp the essentials of my Dao, selflessness is the ultimate truth. Even the plain cakes for the monks' meal, the Buddhas and Patriarchs may not be familiar with.

—Yu of Shuangquan (Shuangquan, person's name)

Those who grasp the essentials of my Dao, Shaoyang (Shaoyang, place name) has good descendants. Shuangquan (Shuangquan, place name) branches out, continuously flowing towards Yunmen (Yunmen, place name).

—Yuan of Deshan (Deshan, person's name)

Those who grasp the essentials of my Dao, the road through the Iron Gate (Tiemen, place name) is perilous and difficult. After the people of Shaolin (Shaolin, place name) have passed, the north and south naturally have many divergences.

—Xian of Kaixian (Kaixian, person's name)

Those who grasp the essentials of my Dao, Kaixian (Kaixian, person's name) is the forerunner of the ancient Buddhas. Who truly inherits the style of the sect? Like a moon in the long sky.

General Praise

My Dao is precisely grasping the essentials, who dares to resist the command? Longquan (Longquan, place name) traverses the sea of wisdom, the three-foot blade is as frosty as ice.

Chan Master Zhiben of Daolin Temple in Tanzhou (one poem)

Song of Joy

The mountain monk enjoys leisure in the mountains, seeking nothing beyond his robe and alms bowl. When idle, he strolls and sometimes loses his way; when tired, he leans against a rock with the clouds.

Song of Joy, singing of joy, the melody of the pines is rustling, the sound of the spring is babbling. Wildflowers and grasses are of unknown names, fallen petals on the rocks are a touch of red.

Indulging in laziness, forgetting etiquette, often playing with the bright moon by the clear stream. How can the message within be conveyed? Turning back, he smiles and speaks with the green mountains.

Chan Master Ciyuan of Shishuang Temple in Tanzhou (six poems)

Three Secrets

The first secret: the great earth and rivers leak the secret. Vimola (Vimola, person's name) just nods, Manjusri (Manjusri, person's name) is already verbose.

The second secret: unfold and grasp the season. What does speaking or silence have to do with it? Like the autumn moon in the middle of the night.

The third secret: the mountain road is far and difficult to traverse. Playing with boats on land, picking up the sun and moon in the eyes.

Three

---

句

第一句。天上他方皆罔措。俱輪顛倒論多端。巍巍未到尼拘樹。

第二句。臨濟德山涉路布。未過新羅棒便揮。達者途中亂指注。

第三句。維摩示疾文殊去。對談一默震乾坤。直至而今作笑具。

蘄州白雲山廣教景雲禪師(二首)

曹洞玄旨

然燈那畔祖師行。信是無功道自呈。石女拈華千界動。木童汲水萬波傾。

金田有樹云生葉。玉洞無燈日照明。善化群機偏得妙。龜毛拂子掌中擎。

閑將芥子納三千。古聖神通任自然。每使牧童來座畔。時教石女去巖前。

玉輪輾破珊瑚殿。金杖敲開碼瑙船。曹洞家風誰得旨。青山腳下向陽眠。

北禪慧云升禪師(八首)

嘉禾一竅。把定三要。臨濟德山。呵呵大笑。是何之竅。云生岳嶠。

嘉禾一宗。萬象該通。釋迦慈氏。齊立下風。是何之宗。黃昏打鐘。

嘉禾一言。千聖共傳。不存意思。切忌聲前。是何之言。天晴道干。

嘉禾一路。行人無數。踏著超然。西天此土。是何之路。䖍州麻布。

嘉禾一脈。休問寬窄。地獄天堂。絲毫不隔。是何之脈。青黃赤白。

嘉禾一曲。五音具足。格調難陳。知音共續。是何之曲。二八十六。

嘉禾一門。凡聖齊奔

【現代漢語翻譯】 現代漢語譯本 句

第一句。天上他方皆罔措，俱輪顛倒論多端，巍巍未到尼拘樹（Nigrodha，榕樹）。

第二句。臨濟（Linji，禪宗大師名）德山（Deshan，禪宗大師名）涉路布，未過新羅棒便揮，達者途中亂指注。

第三句。維摩（Vimalakirti，佛教在家菩薩名）示疾文殊（Manjusri，文殊菩薩）去，對談一默震乾坤，直至而今作笑具。

蘄州白雲山廣教景雲禪師(二首)

曹洞玄旨

然燈（Dipankara，錠光佛）那畔祖師行，信是無功道自呈。石女拈華千界動，木童汲水萬波傾。

金田有樹云生葉，玉洞無燈日照明。善化群機偏得妙，龜毛拂子掌中擎。

閑將芥子納三千，古聖神通任自然。每使牧童來座畔，時教石女去巖前。

玉輪輾破珊瑚殿，金杖敲開碼瑙船。曹洞家風誰得旨，青山腳下向陽眠。

北禪慧云升禪師(八首)

嘉禾一竅，把定三要。臨濟（Linji，禪宗大師名）德山（Deshan，禪宗大師名），呵呵大笑。是何之竅，云生岳嶠。

嘉禾一宗，萬象該通。釋迦（Sakyamuni，釋迦牟尼佛）慈氏（Maitreya，彌勒菩薩），齊立下風。是何之宗，黃昏打鐘。

嘉禾一言，千聖共傳。不存意思，切忌聲前。是何之言，天晴道干。

嘉禾一路，行人無數。踏著超然，西天此土。是何之路，虔州麻布。

嘉禾一脈，休問寬窄。地獄天堂，絲毫不隔。是何之脈，青黃赤白。

嘉禾一曲，五音具足。格調難陳，知音共續。是何之曲，二八十六。

嘉禾一門，凡聖齊奔。

【English Translation】 English version Verse

First verse: In the heavens and other realms, all are at a loss, with inverted wheels discussing many ends, yet the majestic presence has not reached the Nigrodha (Banyan tree).

Second verse: Linji (a famous Chan master) and Deshan (a famous Chan master) travel the road, before even passing Xinluo (Silla), the staff is wielded. Those who have attained enlightenment point and comment haphazardly along the way.

Third verse: Vimalakirti (a Buddhist lay bodhisattva) feigns illness and Manjusri (Bodhisattva Manjusri) departs, a silent conversation shakes the universe, and even now it serves as a source of laughter.

Zen Master Jingyun of Guangjiao Temple, Baiyun Mountain, Qizhou (Two poems)

The Profound Essence of Caodong

On the other side of Dipankara (the Buddha Dipankara), the patriarch walks, truly meritless, the Dao reveals itself. A stone woman plucks a flower, shaking a thousand worlds, a wooden boy draws water, overturning ten thousand waves.

In the golden field, there are trees with clouds growing as leaves, in the jade cave, there is no lamp, yet the sun shines brightly. Skillfully transforming the myriad opportunities is especially wonderful, a tortoise-hair whisk is held in the palm.

Leisurely placing a mustard seed into three thousand worlds, the divine power of the ancient sages is naturally so. Often having the shepherd boy come to the seat, sometimes instructing the stone woman to go before the cliff.

The jade wheel crushes the coral palace, the golden staff knocks open the agate boat. Who has attained the essence of the Caodong family style? Sleeping in the sun at the foot of the green mountain.

Zen Master Huiyun Sheng of Northern Chan (Eight poems)

A single aperture of Jiahe, firmly grasping the three essentials. Linji (a famous Chan master) and Deshan (a famous Chan master), laugh heartily. What is this aperture? Clouds rise from the mountain peak.

A single sect of Jiahe, encompassing all phenomena. Sakyamuni (Sakyamuni Buddha) and Maitreya (Bodhisattva Maitreya), stand together in submission. What is this sect? Striking the bell at dusk.

A single word of Jiahe, transmitted by a thousand sages. Do not dwell on meaning, strictly avoid speaking before thinking. What is this word? The sky clears, the Dao is dry.

A single road of Jiahe, countless travelers. Treading on it transcendently, in the Western Heaven and this land. What is this road? Qianzhou linen.

A single vein of Jiahe, do not ask about width. Hell and heaven, are not separated by a hair's breadth. What is this vein? Blue, yellow, red, and white.

A single melody of Jiahe, complete with the five tones. The style is difficult to describe, those who understand the music continue it together. What is this melody? Twenty-eight sixteen.

A single gate of Jiahe, the ordinary and the holy rush towards it together.

---

。雖無關鎖。包褁乾坤。是何之門。水出崑崙。

嘉禾一印。大千普振。舉措施為。且無鄙吝。是何之印。誰敢通訊。

洪州龍安山兜率從悅禪師(六首)

歸根

笑把寒山手。相將過野橋。水邊同坐石。林下各攀條。

日到天心盛。云歸谷口消。寥寥人界外。何處不逍遙。

得旨

寓跡千峰里。閑心絕萬緣。短筇橫膝坐。塊石枕頭眠。

就火烹新茗。臨溪汲冷泉。幽林華又發。渾不計流年。

冥契

寂寂浮埃外。溪山相稱深。水流元有勢。云萃本無心。

翠鳥溪邊立。青猿洞口吟。倚筇回望處。紅葉下霜林。

寂照

二六時中事。何嘗不一如。云收青漢迥。月落碧潭虛。崔瀑聲無盡。春山翠有餘。誰能忘世累。向此樂閑居。

應機

高著何曾算。誰為歒手人。神仙看有分。黑白斗無因。

緊向當頭捺。寬從四角伸。若於盤上覓。猶未出常倫。

設變

握土成金法。非因巧口傳。水中元有火。妙外更無玄。

海上游三島。松間會八仙。幾回明月夜。長嘯亂峰前。

廬山萬杉紹慈禪師(六首)

通玄頌

祖意無方莫問西。曠然那許定交知。更來石火光中覓。燎卻當門一聚眉

【現代漢語翻譯】 現代漢語譯本： 雖無門鎖，卻包裹著整個宇宙（乾坤）。這是什麼門？就像水出自崑崙山一樣。 嘉禾的印章一蓋下，整個大千世界都為之震動。所作所為，沒有絲毫的吝嗇。這是什麼印章？誰敢傳遞資訊？

洪州龍安山兜率從悅禪師(六首)

歸根 笑著拉著寒山的手，一起走過野外的橋。在水邊一起坐在石頭上，在林下各自攀著樹枝。 太陽升到天空正中最為旺盛，雲彩回到山谷口消失。空曠寂寥，在人世之外，哪裡不逍遙自在呢？

得旨 寄身於千重山峰之中，閒適的心情斷絕了萬種塵緣。拿著短竹杖橫放在膝蓋上坐著，用大石頭當枕頭睡覺。 點火烹煮新採的茶，到溪邊汲取清冷的泉水。幽靜的樹林里花又開了，完全不計算流逝的歲月。

冥契 寂靜地處在塵世之外，溪流和山巒顯得格外幽深。水流本來就有它的趨勢，雲彩聚集本來就沒有什麼心思。 翠鳥站在溪邊，青猿在洞口吟叫。倚著竹杖回頭望去，紅色的樹葉飄落在佈滿霜的樹林里。

寂照 一天十二個時辰中的事情，哪一樣不是一樣的呢？雲彩消散后，青色的天空顯得遼遠，月亮落下後，碧綠的深潭顯得空虛。瀑布的聲音沒有窮盡，春天的山色翠綠得有餘。誰能夠忘記世俗的牽累，在這裡快樂地過著閑居的生活呢？

應機 高明的棋著哪裡需要算計，誰是值得一戰的對手呢？神仙觀看棋局自有他們的見解，黑白棋子的爭鬥沒有什麼原因。 要緊處就要當頭壓制，寬處可以從四角延伸。如果只是在棋盤上尋找，還是沒有超出常規。

設變 握著泥土變成黃金的方法，不是因為巧妙的口才傳授的。水中本來就有火，玄妙之外沒有更玄妙的。 在海上游覽三座仙島，在松樹林間會見八位神仙。多少個明月之夜，我都在連綿的山峰前長嘯。

廬山萬杉紹慈禪師(六首)

通玄頌 祖師的意旨沒有固定的方向，不要向西邊去問。空曠無垠，哪裡容許確定地認識。更要到石火電光中去尋找，燒掉你門前那一堆眉毛（比喻多餘的執著）。

【English Translation】 English version: Although there are no locks, it wraps up the entire universe (Qiankun). What is this gate? It's like water flowing from Kunlun (Kunlun Mountains). Once the seal of Jiahe is stamped, the entire great chiliocosm (Daqian shijie) is shaken. In all actions, there is no stinginess. What is this seal? Who dares to transmit the message?

Chan Master Congyue of Doushuai at Long'an Mountain in Hongzhou (Six Poems)

Returning to the Root Laughingly holding Han Shan's (Cold Mountain) hand, together we cross the wild bridge. By the water, we sit together on a rock; beneath the trees, we each grasp a branch. The sun reaches its zenith in the sky, clouds return to the mouth of the valley and disappear. Vast and desolate, beyond the realm of humans, where is there no carefree wandering?

Gaining the Essence Dwelling amidst a thousand peaks, my idle mind severs myriad worldly ties. I sit with a short staff across my knees, using a boulder as a pillow to sleep. I light a fire to brew newly picked tea, drawing cold spring water from the stream. In the secluded forest, flowers bloom again, I completely disregard the passing years.

Mystical Accord Quietly beyond the floating dust, the stream and mountains appear especially profound. The stream's flow inherently has its course, the gathering of clouds is naturally without intention. A kingfisher stands by the stream, a blue monkey chants at the cave entrance. Leaning on my staff, looking back, red leaves fall in the frosty forest.

Silent Illumination The affairs of the twelve periods of the day, which one is not the same? After the clouds disperse, the blue sky appears vast; after the moon sets, the green pool appears empty. The sound of the waterfall is endless, the green of the spring mountains is abundant. Who can forget worldly burdens and find joy in this leisurely dwelling?

Responding to the Occasion Where is the need to calculate a brilliant move, who is a worthy opponent? The immortals have their own insights into the game, the struggle of black and white pieces has no cause. Press firmly at the crucial point, extend generously from the four corners. If you only seek on the board, you still haven't transcended the ordinary.

Establishing Transformations The method of turning earth into gold is not transmitted through clever words. There is inherently fire in water, beyond the mysterious there is no greater mystery. Wander the three islands at sea, meet the eight immortals among the pines. On many a bright moonlit night, I howl before the continuous peaks.

Chan Master Shao Ci of Wanshan Mountain in Lushan (Six Poems)

Ode to Penetrating the Mystery The Patriarch's (Zushi) intent has no fixed direction, do not ask towards the west. Vast and boundless, how can it allow for definite knowledge? Seek it even more in the spark of flint and flash of lightning, burn away that pile of eyebrows (metaphor for excessive attachment) at your door.

---

。

至理無私不用猜。豈從天竺付將來。塵中有路君須辨。頂上金剛鐵眼開。

靈苗無影勿云高。尋葉尋枝轉更勞。若蹈箇中根蒂穩。大千沙界一絲毫。

法戰從來兩不傷。應機隨順入強場。金刀才舉魔軍伏。統得群原共一鄉。

大道淵玄絕謂稱。暫將譬喻一提評。君看枝上紅桃子。顆顆元來祇混成。

透出玄關遮不得。卻來深處泛漁船。竿頭不掛多般餌。接得盲龜是有緣。

廬州興化仁岳禪師(十首)

深巖藏白額

白額從來出獸群。且藏威勢向崑崙。夜深嘯對巖前月。無限風光清膽魂。

五天銀燭輝

銀燭舒光𦦨熾然。五天交照一何鮮。明月透映未為妙。轉卻輝華始透玄。

金針去復來

密用金針不出頭。往來無問若還流。繡衣不假虛玄手。爭得條條線路周。

妙談不幹舌

口口稱揚舌本無。無中演妙作明謨。君臣唱和通玄旨。天下同歸絕異途。

秦宮映膽輝

圓明照膽徹心寒。好醜才分足異端。碧眼臨臺須撲破。免他光境兩俱完。

鐵鋸吹三臺

萬象森羅本祖心。頭頭無不演圓音。𪙁牙鋸下三臺唱。絲竹笙簧和此吟。

死蛇驚出草

荒草深藏不記時。一朝新活動聞知。吐無噴霧

【現代漢語翻譯】 現代漢語譯本： 至理無私，不用猜疑。難道是從天竺（India）傳來的嗎？紅塵之中有路，你須辨明。頭頂上的金剛（Vajra）之眼，要把它打開。 靈苗沒有影子，不要說它高妙。尋葉尋枝，反而更加勞累。如果能踏穩其中的根基，那麼大千世界（Mahā-sahasra-lokadhātu）也只是一絲一毫。 佛法之戰從來不會互相傷害。應機隨順，進入強大的場所。金刀才一舉起，魔軍就已降伏。統領所有的原野，共同歸於一個家鄉。 大道的淵深玄妙，無法用言語來稱說。暫且用譬喻來稍微提點評論。你看那枝頭上的紅桃子，每一顆原本都是渾然一體。 透出玄關，遮擋不住。卻來到深處，泛起漁船。竿頭上不掛多種魚餌，能接住盲龜，那是有緣分。 廬州興化仁岳禪師（Luzhou Xinghua Renyue Chan Master）（十首） 深巖藏白額 白額從來出於獸群。且藏威勢向崑崙（Kunlun）。夜深嘯對巖前月。無限風光清膽魂。 五天銀燭輝 銀燭舒光𦦨熾然。五天交照一何鮮。明月透映未為妙。轉卻輝華始透玄。 金針去復來 密用金針不出頭。往來無問若還流。繡衣不假虛玄手。爭得條條線路周。 妙談不幹舌 口口稱揚舌本無。無中演妙作明謨。君臣唱和通玄旨。天下同歸絕異途。 秦宮映膽輝 圓明照膽徹心寒。好醜才分足異端。碧眼臨臺須撲破。免他光境兩俱完。 鐵鋸吹三臺 萬象森羅本祖心。頭頭無不演圓音。𪙁牙鋸下三臺唱。絲竹笙簧和此吟。 死蛇驚出草 荒草深藏不記時。一朝新活動聞知。吐無噴霧

【English Translation】 English version: Ultimate truth is selfless, no need to guess. How could it be transmitted from India (Tianzhú)? In the world of dust, there is a path you must discern. Open the Vajra eye on the top of your head. The spiritual seedling has no shadow, don't say it's profound. Seeking leaves and branches only brings more toil. If you can firmly tread the root within, the great thousand world (Mahā-sahasra-lokadhātu) is but a single hair. Dharma combat never harms either side. Adapt and comply, entering the strong field. As soon as the golden sword is raised, the demon army is subdued. Unify all the fields, together returning to one home. The profound mystery of the Great Path cannot be described in words. Let's use a metaphor to briefly comment. Look at the red peaches on the branch, each one was originally a unified whole. Piercing through the mysterious gate cannot be blocked. Yet coming to the depths, a fishing boat floats. Not hanging many baits on the pole, being able to catch the blind turtle is a matter of fate. Chan Master Renyue of Xinghua in Luzhou (Luzhou Xinghua Renyue Chan Master) (Ten Poems) White Forehead Hidden in Deep Rock The white forehead always comes from the beast herd. Hide your power towards Kunlun (Kunlun). Deep in the night, howl at the moon before the rock. Limitless scenery clears the courageous soul. Silver Candle Shines in Five Heavens The silver candle spreads its light, blazing brightly. The five heavens illuminate each other, how fresh. The clear moon shining through is not yet wonderful. Turning the brilliance reveals the mystery. Golden Needle Goes and Returns Secretly using the golden needle without showing its head. Coming and going without question, as if flowing. Embroidered clothes do not need illusory hands. How can every line be complete? Wonderful Talk Doesn't Touch the Tongue Mouths praise that the tongue has no origin. Expounding wonders from nothing, creating bright plans. Ruler and ministers sing in harmony, understanding the profound meaning. The world returns to the same, without different paths. Qin Palace Reflects Courageous Radiance Round and bright, illuminating courage, chilling the heart. Good and bad are distinguished, enough for differences. The blue-eyed one facing the platform must be smashed. Avoid both light and realm being complete. Iron Saw Plays the Three Terraces The myriad phenomena are originally the ancestral mind. Every head proclaims the perfect sound. Under the saw of the 𪙁 tooth, the Three Terraces sing. Silk and bamboo, sheng and reed, harmonize with this chant. Dead Snake Startles Out of the Grass Hidden deep in the wilderness for an unknown time. One morning, new activity is heard and known. Spitting without spraying mist

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仍收卷。那叱南山鱉鼻兒。

錦帳無夜衾

明月堂前錦帳垂。無衾覆蓋有誰知。撥開合縫華光里。全露非因造化為。

解針枯骨吟

垢衣披掛入𢌅中。應病施方助道風。枯骨一吟音韻發。聲聲無處不圓通。

袖裡青蛇吼

袖裡青蛇本自藏。偶然哮吼揭真常。門前驚散三千客。那有莊生恃己長。

饒州薦福承古禪師(一首)

知見謠

莫莫莫。大丈夫。何大錯。

無端咀嚼野狐涎。滿肚知音無處著。

縱然成現夢還家。物外超然謾斟酌。

重玄權要騁縱橫。逆順機鋒過電爍。

恰如狂鬼亂心神。又似良人中毒藥。

審須聽。急吐卻。熱病覺來方索索。

不論日本與西天。說甚須彌頭倒卓。

徒將管見自欺謾。枉把禪流眼睛[翟*支]。

忠言逆耳為童蒙。作者聞之任貶剝。

莫莫莫。開口向君早是錯。

又更問莫莫莫。琉璃瓶貯穢惡。甘露味變毒藥。

莫莫莫。荊棘林里野狐貍。走出荒郊又被縛。

凈地上死屍橫路著。邪魔外道頭卓朔。

莫莫莫。三世諸佛鼻孔長。六代祖師眼皮薄。

屎上加尖尖更尖。一任嘍啰空戲謔。

十萬八千逾繕那。爭似儂家莫莫莫。

東京凈因惟岳佛日禪師(四首)

古劍

倚天靈刃自吹毛。非假耶溪更淬磨。生殺交馳機若電。八方從此偃干戈。

古琴

亦無徽軫亦無弦。一弄宮商遍大千。旦暮水聲長在耳。古今山色自橫天。

古鏡

本自圓成鑄必難。靈光千古逼人寒。胡來漢現雖無隱。誰敢當前正眼看。

古潭

一片寒光鑒一團。萬重山腳管秋天。波心得此澄清后。曾印銀蟾幾度圓。

饒州薦福道英禪師(十首)

十要頌

談迷說悟竟如何。迷豈無人悟頗多。迷去固非新世界。悟來還是舊山河。

根門賊黨皆歸款。陰界魔軍盡倒戈。從此晏然居我國。謂言堯舜亦如它。

佛性圓融處處談。就中端的少人諳。應機岐路分千萬。造到根源絕二三。

葉落亂蟬鳴遠樹。云收孤月印澄潭。尋枝逐派堪憐愍。特地斯言為指南。

豁然言下忽逢伊。頗類真金出礦時。入冶更須精鍛鍊。上砧方耐重鉗錘。

得皮得髓終由己。傳法傳衣亦是誰。管見庸聞何足道。謾增人我長愚癡。

漸遠家鄉轉不如。勸君早早慕歸歟。遨遊平地無高下。運動玄機有卷舒。

妙矣三平胸著箭。奇哉萬卷腹藏書。不能了了明根蒂。畢竟還同死水魚。

道眼分明真可難。法身埋沒轉堪哀。衣衫脫去全身露。枕簟離來兩眼開。

開處更無魔境界。露時那有佛形骸。文殊一念才差互。也到鐵圍山下來。

投師不正亦徒勞。去就吾今勸爾曹。但取道純兼德懿。休論名重與年高。

直須下意求心要。莫只虛頭事氣豪。無事身緣兩浮脆。擬憑何法作堅牢。

見成公案莫疑猜。先覺分明點破來。便可學能無伎倆。不應如秀拂塵埃。

親疏休苦窮它語。與奪仍須運己財。大底欲歸何處去。石橋巇險在天臺。

就中尋覓知偏遠。向外馳求轉覺賒。柳綠華紅全漏泄。鴉鳴雀噪已周遮。

何須得得論心境。不用嗷嗷辨正邪。生死涅槃知夢幻。莫將夢幻強分拏。

無相無名亙古今。豈教寒暑浪吞侵。到頭不許稱為佛。垂手何妨指作心。

即見即聞非易覓。離聲離色轉難尋。可憐認得昭昭底。也道傳衣繼少林。

弊垢衣纏小化身。了無一法為君陳。衣中有寶年年在。眼裡無筋世世貧。

芻狗產生金翡翠。木雞㗖破玉麒麟。盡言玄妙如坑塹。過得翛然有幾人。

秀州資聖盛勤禪師(五首)

西來意

君問西來意。春深雨水多。熊山藏只履。赤腳過流沙。

君問西來意。春風依舊寒。欲行千界

【現代漢語翻譯】 現代漢語譯本 道眼分明，實在難以達到。法身（Dharmakaya，佛的法性之身）埋沒，更令人悲哀。脫去衣衫，全身顯露。離開枕頭和床鋪，雙眼睜開。 睜開眼睛，便沒有魔的境界。顯露真身時，哪裡還有佛的形骸？文殊（Manjusri，智慧的象徵）一念之差，也會落到鐵圍山（Cakravada，佛教宇宙觀中的山）下來。 拜師不正，也是徒勞。去留問題，我今天勸告你們。只要選取道行純正兼具德行懿美之人，不要只看重名聲和年齡。 必須虛心求教，探求心要。不要只是表面功夫，逞強好勝。無常的身體和因緣都像浮萍一樣脆弱，打算憑藉什麼方法使之堅固呢？ 現成的公案，不要懷疑猜測。先覺之人已經明白地點破。便可以學到沒有伎倆的本領，不應該像慧能（Huineng，禪宗六祖）那樣拂去塵埃（指執著）。 親疏遠近，不要苦苦追究言語。給予或剝奪，仍須運用自己的智慧。最終打算歸向何處？石橋的險峻之處就在天臺山（Tiantai Mountain，佛教名山）。 在其中尋覓，就知道偏離甚遠。向外馳求，更加覺得遙遠。柳綠花紅，全都泄露了天機。烏鴉鳴叫，麻雀喧鬧，已經周遍遮蓋。 何須喋喋不休地討論心境？不用爭辯正邪。生死涅槃（Nirvana，佛教的最高境界）都如夢幻，不要將夢幻強行區分。 無相無名，亙古至今。哪裡會讓寒暑侵蝕？最終不允許稱之為佛，垂下手又何妨指作心？ 直接看見聽見，不容易尋覓。離開聲音和顏色，更加難以尋找。可憐那些認得昭昭明明的人，也說是傳衣繼承少林（Shaolin，中國著名寺廟）。 破舊污穢的衣服纏繞著小小的化身（Nirmanakaya，佛的應化之身）。沒有一法可以為你陳述。衣服中有寶，年年都有。眼裡沒有智慧，世世貧窮。 泥土捏成的狗變成了金色的翡翠，木頭做的雞啄破了玉石的麒麟。都說玄妙如深坑，能超脫過去的有幾人？ 秀州資聖盛勤禪師(五首) 西來意 你問什麼是西來意（Bodhidharma's intention in coming from the West，達摩祖師西來的真意）？春天深了，雨水很多。熊山（Mount Xiong）藏著一隻鞋子，赤腳走過流沙。 你問什麼是西來意？春風依舊寒冷。想要走遍千界（thousands of worlds）。

【English Translation】 English version It's truly difficult to have clear Dharma eyes. It's even more lamentable when the Dharmakaya (the body of the Dharma, the ultimate nature of the Buddha) is buried. Taking off clothes, the whole body is revealed. Leaving the pillow and mat, both eyes open. When the eyes open, there are no demonic realms. When the true form is revealed, how can there be the physical form of a Buddha? Even a slight error in Manjusri's (the Bodhisattva of wisdom) thought can lead to falling down to Mount Cakravada (the iron ring mountains in Buddhist cosmology). It's futile to follow an improper teacher. I advise you all today on the matter of leaving or staying. Only choose those who are pure in virtue and possess excellent moral character; don't just value fame and high age. You must humbly seek the essence of the mind. Don't just focus on superficial appearances and boastful arrogance. Impermanent body and conditions are as fragile as duckweed. What method do you intend to rely on to make them firm? Don't doubt or guess at the readily available public cases. The enlightened ones have already clearly pointed them out. Then you can learn the ability without tricks, and you shouldn't be like Huineng (the Sixth Patriarch of Zen Buddhism) brushing away the dust (referring to attachments). Don't bitterly pursue words based on closeness or distance. Giving or taking still requires using your own wisdom. Where do you ultimately intend to return? The perilous Stone Bridge is at Mount Tiantai (a famous Buddhist mountain). Searching within it, you'll know you're far astray. Seeking outward, you'll feel even more distant. The green willows and bright flowers have completely revealed the secret. The crows cawing and sparrows chirping have already covered everything. Why incessantly discuss the state of mind? No need to argue about right and wrong. Know that birth, death, and Nirvana (the ultimate state of liberation) are all like dreams. Don't forcibly divide dreams. Without form or name, it spans from ancient times to the present. How could it allow cold and heat to erode it? In the end, it's not allowed to be called Buddha. What harm is there in pointing to the mind when lowering the hand? Directly seeing and hearing are not easy to find. Separating from sound and color is even harder to seek. Pitiful are those who recognize the bright and clear, and also say they inherit the robe of Shaolin (a famous Chinese temple). A worn and dirty robe wraps around a small Nirmanakaya (the transformation body of the Buddha). There is not a single Dharma to present to you. There is treasure in the robe every year. There is no wisdom in the eyes, impoverished in every life. A clay dog becomes golden jade, a wooden chicken pecks open a jade Qilin. Everyone says the profound is like a pit, how many people can transcend it? Zen Master Shengqin of Zisheng Temple in Xiuzhou (Five Poems) The Meaning of the Westward Journey You ask about the meaning of the Westward Journey (Bodhidharma's intention in coming from the West)? Spring is deep, and there is much rain. Mount Xiong hides a shoe, and barefoot, one crosses the quicksand. You ask about the meaning of the Westward Journey? The spring breeze is still cold. Wanting to travel through thousands of worlds.

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外。舉步細須看。

君問西來意。云深差路多。暖風吹曉谷。明月照煙蘿。

君問西來意。巧會隔新羅。直饒便恁么。鶴人鳳凰窠。

君問西來意。迢迢十萬程。舉頭看北斗。磊磊一天星。

潤州金山曇穎達觀禪師(五首)

宗門五派

法眼一宗枝。玄沙是祖師。直須明自己。不可闕修持。

問里分賓主。言中絕路岐。若論端的事。打瓦了鉆龜。

雲門嗣雪峰。機與睦州同。理出千差外。言歸一句中。

九秋殘葉雨。三月落花風。常見波斯說。蝦䗫咬大蟲。

偏正互縱橫。迢然忌十成。龍門須要透。鳥道不堪行。

石女霜中織。泥牛火里耕。兩頭如脫得。枯木一枝榮。

溈山與仰山。機暗獨言難。飛鳥開雙翼。明珠轉一盤。

方圓雖可並。起坐不相干。手舞暨足踏。徒勞逞舌端。

臨濟好兒孫。多將棒喝論。不能明妙用。只是學空言。

欲動先𢹂杖。臨行又撲盆。便超斯見解。野鴨里餛飩。

荊門軍玉泉山承皓禪師(一首)

布袋歌

布袋生來落魄。縱性受居城郭。笠如秋後蓮荷。褲似多年盤絡。

草鞋不見成雙。毳衲唯留線索。有時若醉如癡。有時露胸袒膊。饑來信手拈餐。困即街心伸腳

【現代漢語翻譯】 現代漢語譯本 舉步時每一步都要仔細觀察。

你問我西來的真意（西來意：禪宗用語，指達摩祖師從西天來到東土傳法的真意）。雲霧深處岔路很多。溫暖的春風吹拂著清晨的山谷，皎潔的明月照耀著籠罩在煙霧中的藤蘿。

你問我西來的真意。巧妙地相遇在遙遠的新羅（新羅：古代朝鮮半島國家）。即使是這樣，也像是鶴棲息在鳳凰的巢穴里一樣不協調。

你問我西來的真意。路途遙遠有十萬里程。抬頭看北斗星，無數星星閃耀在天空中。

潤州金山曇穎達觀禪師(五首)

宗門五派

法眼宗像一根樹枝。玄沙（玄沙師備：唐末五代僧人，是法眼宗的創始人）是祖師。必須明白自己，不可缺少修行。

問答中要分清賓主，言語中要杜絕歧路。如果說真正重要的事，就像打碎瓦片后才去鉆龜取火一樣徒勞。

雲門宗傳承自雪峰（雪峰義存：唐代禪僧），禪機與睦州（睦州道蹤：唐代禪僧）相同。道理超出千差萬別之外，言語歸結於一句話中。

九月秋風吹落殘葉如雨，三月春風吹落繁花如風。常聽波斯人說，小蝦蟆也能咬大蟲。

偏與正互相交錯縱橫，最忌諱十分完整。要能穿透龍門，鳥道是不能行走的。

石女在霜中織布，泥牛在火里耕田。如果能從這兩者中解脫出來，枯木也能長出新枝。

溈山（溈山靈祐：唐代禪僧）與仰山（仰山慧寂：唐代禪僧），禪機隱晦難以言說。飛鳥展開雙翼，明珠旋轉如盤。

方與圓雖然可以並存，起與坐互不相干。手舞足蹈，只是徒勞地逞口舌之快。

臨濟宗的好兒孫，大多用棒喝來論禪。不能明白其中的妙用，只是在學習空洞的言語。

想要行動先拿起禪杖，臨走時又打翻水盆。即使超越了這種見解，也像野鴨群里的餛飩一樣格格不入。

荊門軍玉泉山承皓禪師(一首)

布袋歌

布袋和尚生來就不拘小節，放縱天性居住在城郭。斗笠像秋後的殘荷，褲子像多年纏繞的盤絡。

草鞋總是不成雙，破舊的衲衣只留下線頭。有時醉得像個傻子，有時袒胸露懷。餓了就隨手拿東西吃，困了就在街心伸腳睡覺。

【English Translation】 English version When you step, you must carefully observe each step.

You ask me the meaning of the coming from the West (西來意: 'Xi Lai Yi', a Zen term referring to the original intention of Bodhidharma's transmission of Dharma from the West). Deep in the clouds, there are many forks in the road. The warm breeze blows through the morning valley, and the bright moon shines on the wisteria covered in mist.

You ask me the meaning of the coming from the West. A skillful encounter happens in distant Silla (新羅: 'Xin Luo', an ancient Korean kingdom). Even so, it's as incongruous as a crane nesting in a phoenix's nest.

You ask me the meaning of the coming from the West. The journey is a distant ten thousand leagues. Look up at the Big Dipper, countless stars sparkle in the sky.

Chan Master Tan Ying Daguang of Jinshan, Runzhou (Five Poems)

The Five Schools of Zen

The Fayan (法眼) school is like a single branch. Xuansha (玄沙師備: 'Xuan Sha Shi Bei', a monk from the late Tang and Five Dynasties period, founder of the Fayan school) is the patriarch. You must understand yourself, and not neglect cultivation.

In questions and answers, distinguish between guest and host; in speech, cut off divergent paths. If you talk about what's truly important, it's as futile as breaking a tile before trying to drill a tortoise shell for fire.

The Yunmen (雲門) school is descended from Xuefeng (雪峰義存: 'Xue Feng Yi Cun', a Chan monk of the Tang Dynasty), its Zen mechanism is the same as Muzhou's (睦州道蹤: 'Mu Zhou Dao Zong', a Chan monk of the Tang Dynasty). The principle goes beyond all differences, and the words return to a single phrase.

In the ninth month, the autumn wind blows fallen leaves like rain; in the third month, the spring wind blows falling flowers like wind. I often hear Persians say that even a small toad can bite a large worm.

The partial and the complete intertwine, most avoid being perfectly complete. You must penetrate the Dragon Gate; the bird path is impassable.

A stone woman weaves in the frost, a mud ox plows in the fire. If you can break free from both, a withered tree can sprout a new branch.

Weishan (溈山靈祐: 'Wei Shan Ling You', a Chan monk of the Tang Dynasty) and Yangshan (仰山慧寂: 'Yang Shan Hui Ji', a Chan monk of the Tang Dynasty), their Zen mechanisms are obscure and difficult to express. A flying bird spreads its wings, a bright pearl spins like a plate.

Square and round can coexist, but standing and sitting are independent. Dancing with hands and stomping with feet is just a futile display of eloquence.

The good descendants of the Linji (臨濟) school mostly use shouts and blows to discuss Zen. If you don't understand the subtle function, you're just learning empty words.

If you want to move, first grab your staff; before leaving, you knock over the water basin. Even if you surpass this understanding, you're still as out of place as a wonton in a flock of wild ducks.

Chan Master Cheng Hao of Yuquan Mountain, Jingmen Army (One Poem)

Song of the Cloth Bag

The Cloth Bag monk was born unconventional, indulging his nature and living in the city. His bamboo hat is like a withered lotus after autumn, his pants are like tangled vines of many years.

His straw sandals are never a pair, his tattered robe is only held together by threads. Sometimes he's drunk like a fool, sometimes he bares his chest and shoulders. When hungry, he grabs whatever he can eat; when sleepy, he stretches his legs and sleeps in the street.

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。天晴穿履荒忙。頃刻云生碧落。

春霖洗足奔走。須臾日輝山閣。生涯祇個布袋。盛貯不拘好弱。

驀然抖擻向人。中下安能湊泊。鐵銚便言鐵銚。木杓直言木杓。

低頭不覺呵呵。懡㦬一時放卻。或乃拊背求知。轉腦張眸驚愕。

展手乞我一錢。何啻膏肓覓藥。彼此失利重重。未審阿誰大錯。

不知入水入泥。盡謂風狂戲謔。有時喜怒縱橫。不選言詞好惡。

訶罵十聖三賢。大罵志公婁約。誰言斷妄趣真。誰言棄苦求樂。

更言不生不滅。平地強生溝壑。智者反自籌量。愚者從他卜度。叵耐李老莊周。剛把虛空捫摸。更有呂望黃公。謾說六韜三略。

被人拶問元由。不免低頭喏喏。白雲堂下漁人。望風亭上仙鶴。

婺州寶林果昌寶覺禪師(一首)

擔板庵歌

此個茆蓬。外實內空。恒沙妙用。盡在其中。

背靠青山淥水。面觀翠竹長松。任你風寒霜雪。幾經春夏秋冬。

指天罩地。為法界宗。禪人遊賞。默默相逢。看取題目。水泄不通。

建中靖國續燈錄卷第二十九 卍新續藏第 78 冊 No. 1556 建中靖國續燈錄

建中靖國續燈錄卷第三十　　　［宋磻］

東京法雲禪寺住持傳法佛國禪師

【現代漢語翻譯】 現代漢語譯本： 晴天穿鞋匆忙趕路，轉眼間烏雲從天邊涌起。 春雨洗去腳上的泥土繼續奔波，一會兒陽光又照亮了山間的樓閣。我的一生只有一個布袋，裡面裝滿了各種東西，不分好壞。 突然抖擻精神面向世人，中等和下等根器的人怎麼能理解我呢？鐵鍋就說是鐵鍋，木勺就說是木勺，實話實說。 低頭不覺地呵呵笑起來，一時的窘迫都放下了。有時拍著我的背尋求真知，轉頭瞪眼，感到驚訝。 伸手向我乞討一文錢，這和病入膏肓的人尋找靈藥有什麼區別呢？彼此都失利，錯上加錯，不知道是誰的錯更大。 不知道是入水還是入泥，都說我是瘋癲戲耍。有時喜怒無常，不選擇言辭的好壞。 訶責謾罵十聖三賢，大罵志公（Zhìgōng，南北朝時期僧人）和婁約（Lóuyuē，唐代隱士）。誰說斷除妄念就能趨向真理，誰說拋棄痛苦就能尋求快樂？ 更有人說不生不滅，硬要在平地上製造溝壑。聰明人反而自己思量，愚笨的人聽從別人的占卜。真讓人受不了李耳（Lǐ Ěr，老子，Lǎozǐ）和莊周（Zhuāng Zhōu，莊子，Zhuāngzǐ），竟然用手去摸虛空。還有姜尚（Jiāng Shàng，姜太公，Jiāng Tàigōng）和黃石公（Huángshígōng），白白地說什麼六韜三略。 被人追問根由，免不了低頭說「是是」。白雲堂下的漁人，望風亭上的仙鶴。 婺州（Wùzhōu）寶林果昌寶覺禪師（Bǎolín Guǒchāng Bǎojué Chánshī） 擔板庵歌 這個茅草菴，外表是實的，裡面是空的。無數的妙用，都在其中。 背靠青山綠水，面對翠竹長松。任憑風寒霜雪，經歷春夏秋冬。 指天蓋地，作為法界的宗旨。禪人遊賞，默默相逢。看看這個題目，滴水不漏。 《建中靖國續燈錄》卷第二十九 《建中靖國續燈錄》卷第三十 東京法雲禪寺住持傳法佛國禪師

【English Translation】 English version: On a clear day, hurrying along wearing shoes, suddenly clouds arise in the blue sky. Spring rain washes the feet as I rush about, in a moment the sun shines on the mountain pavilion. My life is just this cloth bag, filled with everything, regardless of good or bad. Suddenly shaking myself, I face the world, how can those of middling and lower capacity understand me? An iron pot is just an iron pot, a wooden ladle is just a wooden ladle, speaking the truth. Lowering my head, I can't help but chuckle, momentarily letting go of my embarrassment. Sometimes someone pats my back seeking knowledge, turning their head and staring in astonishment. Stretching out their hand to beg for a single coin, what difference is there from someone with a terminal illness seeking a miracle cure? We both lose, mistake upon mistake, I don't know whose mistake is greater. Not knowing whether I'm entering water or mud, they all say I'm crazy and joking. Sometimes my joy and anger are unrestrained, not choosing words for their goodness or badness. Scolding and cursing the ten sages and three worthies, greatly cursing Zhigong (Zhìgōng, a monk in the Northern and Southern Dynasties) and Louyue (Lóuyuē, a recluse in the Tang Dynasty). Who says that cutting off delusions leads to truth, who says that abandoning suffering leads to joy? Furthermore, they speak of non-birth and non-death, forcibly creating ravines on flat ground. The wise reflect on their own, the foolish follow others' divination. It's unbearable that Li Er (Lǐ Ěr, Laozi, Lǎozǐ) and Zhuang Zhou (Zhuāng Zhōu, Zhuangzi, Zhuāngzǐ) actually try to touch emptiness. And Jiang Shang (Jiāng Shàng, Jiang Taigong, Jiāng Tàigōng) and Huangshigong (Huángshígōng) vainly speak of the Six Secret Teachings and the Three Strategies. When asked about the origin, I can't help but lower my head and say 'yes, yes'. The fisherman under the White Cloud Hall, the crane on the Gazing at the Wind Pavilion. Chan Master Baolin Guochang Baojue (Bǎolín Guǒchāng Bǎojué Chánshī) of Wuzhou (Wùzhōu) Song of the Lean-to Hermitage This thatched hut, the outside is solid, the inside is empty. Countless wonderful uses, all are within it. Backing against green mountains and clear waters, facing verdant bamboo and tall pines. Letting the wind, cold, frost, and snow do as they may, experiencing spring, summer, autumn, and winter. Pointing to the sky and covering the earth, as the principle of the Dharma realm. Chan practitioners wander and appreciate, silently encountering each other. Look at the topic, not a drop can leak through. Continued Records of the Lamp of Jianzhong Jingguo, Volume 29 Continued Records of the Lamp of Jianzhong Jingguo, Volume 30 Chan Master Foguo, Transmitter of the Dharma, Abbot of Fayun Monastery in Tokyo

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(臣)惟白集

偈頌門

明州雪竇山重顯明覺禪師(十首)

贊佛

甘蔗流苗應剎塵。覺場高發利生因。紫金蓮捧千輪足。白玉毫飛萬德身。

孤立大方資定慧。等觀含類舍怨親。挨星相好中天主。匝地名聞出世人。

螺發右旋仙島碧。眉月斜印海門新。鸞翔鳳舞非殊品。像轉龍蟠絕比倫。

瓔珞聚中騰瑞色。華鬘影里奪芳春。慈儀戀望知何極。梵德言辭莫可陳。胸字杳分無量義。頂珠常照百由旬。雙林孰謂歸圓寂。坐斷乾坤日見真。

贊法

后得智生功德聚。大悲留演潤禽魚。貫華雖自科千品。標月遷歸理一如。

過量劫應期廣佈。剎那心合未忘書。四衢道內拋紅𦦨。五欲波中綻白蕖。

排斥眾魔登壽域。引攜諸子上安車。義天星象熒熒也。辭海波瀾浩浩歟。

違背此恩難拯拔。遭逢末世豈躊躇。聞來半偈須相敩。惜去金身莫共居。

飛辯恨曾虧激問。賾幽欣且免長噓。生生頂奉輝心鏡。廓照塵勞信有餘。

贊僧

方袍圓頂義何宣。續𦦨千燈豈小緣。華雨座前猶滯相。虎馴庵畔尚稽詮。

巖棲冢宿難依望。鶴貌云心回灑然。寶杖夜鳴寒嶠月。銅瓶秋漱碧潭煙。

名標練若澄諠猾。跡念昏衢警睡眠。

林下雅為方外客。人間堪作火中蓮。

情高不是超三際。道在非同入四禪。浮世勉誰知逝水。深峰甘自聽飛泉。苾芻草馥僧祇后。玳瑁盂傳古佛先。珍重覺皇有真子。坤維高步列金田。

兔角拄杖

少室傳來兔角杖。千聖護持為頂相。虎踞龍蟠勢未休。雲影山形冷相向。

有時閑倚在虛堂。寥寥匝地凝秋霜。有時大作師子吼。德嶠臨濟何茫茫。

今日提來還不惜。分明普示諸知識。解拈天下任橫行。高振風規有何極。

名實無當

玉轉珠回祖佛言。精通猶是污心田。老盧祇解長舂米。何得黃梅萬古傳。

問緣生義

義列緣生笑未聞。孰呈布鼓向當門。金剛鐵券諸方問。報道三千海岳昏。

道貴如愚

雨過云凝曉半開。數峰如𦘕碧崔嵬。空生不解巖中坐。惹得天花動地來。

大功不宰

牛頭峰頂鎖重云。獨座寥寥寄此身。百鳥不來春又過。不知誰是到庵人。

至人不器

誰當機。舉不賺。亦還稀。

摧殘峭峻。銷爍玄微。重關曾巨辟。作者未同歸。

玉兔乍圓乍缺。金烏似飛不飛。盧老不知何處去。白雲流水共依依。

為道日損

三分光陰二早過。靈臺一點不揩磨。貪生逐日區區去。喚不回頭

爭奈何。

廬山東林常總照覺禪師(八首)

文殊妙智門

文殊何處不文殊。豈止清涼山頂居。今古未嘗時隱顯。聖凡何必論親疏。

非言七佛為師祖。是與群生作楷模。直下若能明妙得。般柴運水現毗盧。

普賢妙德門

普賢亞聖實稱賢。銀色光中照大千。法法現成何過惡。塵塵具足或方圓。

善財一念全軀露。普眼慇勤歒體偏。好行本來無處所。峨嵋權且示人天。

觀音妙力門

觀音妙力處煩籠。動靜融融法界中。萬籟未鳴嘗演暢。一聲才剖理何窮。

陳那有聽翻成礙。賢喜無聞遠近通。好是文殊能妙揀。圓通從此勿西東。

都頌

妙智妙行與圓音。共顯毗盧古佛心。一旨得來無異趣。三門從此見幽深。

清涼海岸休佗覓。華藏峨嵋莫外尋。彈指圓成猶特地。那堪擬議隔千峰。

理真事妄

理無動轉。事有去來。一念二種。永劫輪迴。

輪迴既息。理事平懷。法爾何爾。途轍安排。

違佗認己

實悟無心。有心有以。叱古存今。非佗是己。

法本圓明。道何彼此。更若雕鐫。遠之遠矣。

內心外境

內心外境。迷頭認影。摘果空華。充飢𦘕餅。

三界茫茫。四生袞袞

【現代漢語翻譯】 爭奈何？

廬山東林常總照覺禪師(八首)

文殊妙智門

文殊（Manjusri，智慧的象徵）何處不是文殊？豈止在清涼山頂居住。從古至今，他的顯現和隱沒從未停止。聖人與凡人，又何必討論親疏遠近？

不說七佛（Seven Buddhas）是他的師祖，而是他為眾生樹立榜樣。如果當下能夠明白這其中的奧妙，那麼劈柴挑水都是毗盧佛（Vairocana，宇宙之光）的顯現。

普賢妙德門

普賢（Samantabhadra，大行愿的象徵）被稱為亞聖，確實是賢德之人。他在銀色的光芒中照耀著大千世界。一切法都是現成的，哪裡有什麼過錯和邪惡？每一粒微塵都具備圓滿的功德。

善財童子（Sudhana）一念之間，全身心地顯露出來。普眼菩薩（Samantabhadra's all-seeing eyes）慇勤地展現著他的體性。美好的行為本來就沒有固定的處所，在峨眉山（Mount Emei）權且示現給世人。

觀音妙力門

觀音（Avalokitesvara，慈悲的象徵）的妙力在煩惱的牢籠中，動與靜都融洽地存在於法界之中。萬籟寂靜時，他已經開始宣揚佛法；一旦發出聲音，其中的道理又是何等深遠無窮？

陳那（Dignāga，古印度佛教邏輯學家）的聽覺反而成了障礙，賢喜（Sagaramati）的無聞卻能遠近通達。最好是文殊菩薩能夠巧妙地辨別，圓通的道理從此不再有東西之分。

都頌

妙智、妙行與圓音，共同顯現毗盧古佛的心。一旦領悟了這個宗旨，就不會有不同的理解。從這三門之中，可以見到幽深的佛法。

清涼山（Mount Qingliang）的海岸，不要向別處尋找；華藏世界（Avatamsaka world）和峨眉山，也不要向外尋求。彈指之間就能圓滿成就，還特別地去尋找什麼呢？那堪比隔著千山萬水去揣測。

理真事妄

理體沒有動搖和變化，事相卻有來去。一念之間產生兩種狀態，導致永劫的輪迴。

當輪迴停止時，理和事就達到了平衡。一切都是自然而然，又何必刻意安排？

違佗認己

真正地領悟就是無心，有心有意的都是有所作為。貶低古代的，推崇現在的，這不是捨棄他人而執著于自己嗎？

佛法本來就是圓滿光明的，道又哪裡有什麼彼此之分？如果再加以雕琢修飾，那就離真理越來越遠了。

內心外境

執著于內心和外境，就像是迷失了方向，把影子當成了真實。摘取虛幻的果實，用畫的餅來充飢。

三界（Three Realms）茫茫無邊，四生（Four kinds of birth）不停地輪迴。

【English Translation】 What can be done?

Zen Master Changzong Zhaojue of Donglin Temple on Mount Lu (Eight Poems)

The Gate of Manjusri's Wonderful Wisdom

Where is Manjusri (symbol of wisdom) not Manjusri? It's not just residing on the summit of Mount Qingliang (Mount Wutai). His appearance and disappearance have never ceased from ancient times to the present. Why must we discuss the closeness or distance between saints and mortals?

It's not that the Seven Buddhas (past Buddhas) are his teachers and ancestors, but that he sets an example for all living beings. If one can understand the mystery directly, then chopping firewood and carrying water are manifestations of Vairocana (the cosmic Buddha).

The Gate of Samantabhadra's Wonderful Virtue

Samantabhadra (symbol of great vows) is called a sub-sage, and is indeed a virtuous person. He illuminates the great thousand worlds in silver light. All dharmas are readily present, so what faults or evils are there? Every mote of dust possesses complete merit and virtue.

Sudhana (youth who sought enlightenment) reveals his whole body and mind in a single thought. Samantabhadra's all-seeing eyes diligently display his essence. Good deeds originally have no fixed place, and are temporarily shown to humans and gods on Mount Emei.

The Gate of Avalokitesvara's Wonderful Power

Avalokitesvara's (symbol of compassion) wonderful power is in the cage of afflictions, and movement and stillness exist harmoniously in the Dharma Realm. Before the myriad sounds arise, he has already begun to proclaim the Dharma; once a sound is uttered, how profound and boundless is the principle within?

Dignāga's (ancient Indian Buddhist logician) hearing becomes an obstacle, while Sagaramati's non-hearing allows him to communicate far and near. It is best that Manjusri can skillfully discern, and the principle of perfect penetration will no longer have east and west distinctions.

A General Verse

Wonderful wisdom, wonderful practice, and perfect sound together reveal the mind of the ancient Buddha Vairocana. Once this principle is understood, there will be no different interpretations. From these three gates, one can see the profound Dharma.

Do not seek the shore of Mount Qingliang elsewhere; do not seek the Avatamsaka world and Mount Emei externally. Achieving perfection in a snap of the fingers is still special; how can one bear to speculate across thousands of mountains?

Truth of Principle, Illusion of Phenomena

Principle is without movement or change, while phenomena have coming and going. A single thought produces two states, leading to eternal cycles of reincarnation.

When reincarnation ceases, principle and phenomena reach equilibrium. Everything is natural, so why deliberately arrange?

Rejecting Others, Recognizing Self

True enlightenment is no-mind; having mind and intention is acting with purpose. Denigrating the ancient and praising the present, isn't this abandoning others and clinging to oneself?

The Dharma is originally perfect and luminous; where is there any distinction between self and other? If one further carves and polishes, one will be further and further away from the truth.

Inner Mind, Outer Realm

Clinging to the inner mind and outer realm is like losing one's way and mistaking the shadow for reality. Picking illusory fruits and using painted cakes to satisfy hunger.

The Three Realms (of desire, form, and formlessness) are vast and boundless, and the Four Kinds of Birth (from womb, egg, moisture, and transformation) are constantly revolving.

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。心境頓忘。萬法根本。

心生滅見

祖道東流。枝分派列。要旨千途。群機萬轍。

萬轍本虛。千途由設。不統宗源。紛紜生滅。

東京惠林德遜佛陀禪師(七首)

物不遷旨

物物本無遷。年來複一年。人從山北去。燕到還南邊。

春樹生還謝。銀蟾缺復圓。未明肇公意。對北盡忙然。

不真空觀

不真方謂真。年年二月春。桃花開綠野。柳絮送行人。

物物殊非物。塵塵不是塵。瞭然亡所得。迢遞隔西秦。

般若無知

船若號無知。相逢話所之。去年初夏月。今日暮春時。

臨水精神健。登山氣力衰。慇勤話訊息。眉上更生眉。

涅槃無名

涅槃絕名稱。如來悲願深。何嘗生覺樹。豈是滅雙林。

慧澤無高下。曇華亙古今。巖間宴坐者。終日漫沉吟。

真空妙境

真空本不空。日日日生東。流水隨方異。青山到處同。

雨滋芳草秀。煙淡野華紅。觸目毗盧境。門門道路通。

理事無礙

理事各無礙。南州又北州。蹄輪非紫陌。歌管動青樓。

行客忙應甚。遊人醉未休。牧童笑歸去。吹笛倒騎牛。

周遍含容

周遍曰含容。頭頭法界重。誰言德云老。不

【現代漢語翻譯】 現代漢語譯本 心境頓時忘卻，萬法的根本。

心生滅見

祖師的道義向東流傳，分支派別林立。重要的宗旨有千條，應機的途徑有萬種。

萬種途徑本來是虛幻的，千條宗旨也是人為設立的。如果不統一于宗門的根源，就會產生紛紜的生滅變化。

東京惠林德遜佛陀禪師(七首)

物不遷旨

萬物本來就沒有遷動，一年又一年地過去。人從山的北面離去，燕子又飛回到南邊。

春天的樹木生長又凋謝，銀色的月亮殘缺又圓滿。如果還不明白僧肇（Zhao）的『物不遷』的意義，面對北方也只是徒勞。

不真空觀

不真才能說是真，年年都是二月春。桃花在綠色的原野上盛開，柳絮為行人送行。

萬物都特殊而非實物，微塵都不是真正的塵埃。明瞭之後一無所得，遙遠地與西秦相隔。

般若無知

般若（Prajna）被稱為無知，相逢時談論要去哪裡。去年是初夏時節，今天是暮春時分。

在水邊精神健旺，登山時氣力衰退。慇勤地談論訊息，眉毛上又生出新的眉毛（比喻領悟更深）。

涅槃無名

涅槃（Nirvana）超越了名稱，如來（Tathagata）的悲願深廣。何曾有在菩提樹下證悟，又何來在雙林樹間滅度。

智慧的恩澤沒有高下之分，曇花（Udumbara）的光輝亙古今。在巖石間宴坐的人，整日都在慢慢地沉吟。

真空妙境

真空（Sunyata）本來就不是空無，太陽每天都從東方升起。流水隨著地勢而不同，青山到處都一樣。

雨水滋潤使芳草茂盛，煙霧籠罩使野花顯得更加紅艷。觸目所及都是毗盧遮那佛（Vairocana）的境界，每個門都是通往真理的道路。

理事無礙

理和事各自都沒有障礙，南方的州和北方的州。馬車車輪不是在京城的道路上，歌舞的聲音在華麗的樓房裡迴盪。

趕路的行人匆忙地應該去哪裡呢？遊玩的人沉醉還沒有停止。牧童笑著回家去，倒騎在牛背上吹著笛子。

周遍含容

周遍就叫做含容，每個事物都重重疊疊地包含著整個法界（Dharmadhatu）。誰說德云（Deyun）老了呢？

【English Translation】 English version The state of mind is instantly forgotten, the root of all dharmas.

The View of Mind's Arising and Ceasing

The Patriarch's (Zu) doctrine flows eastward, branches and schools are established. There are thousands of essential principles, and myriad paths for responding to opportunities.

The myriad paths are fundamentally illusory, the thousands of principles are artificially established. If not unified with the source of the sect, confused arising and ceasing will occur.

Zen Master F陀 (Fo tuo) Desun (De sun) of Huilin (Hui lin) Temple in Tokyo (Seven Poems)

The Meaning of Things Do Not Move

Things inherently do not move; year after year passes. People depart from the north of the mountain, and swallows return to the south.

Spring trees grow and then wither, the silver moon waxes and wanes. If one does not understand Master Zhao's (Zhao) meaning, facing north is all in vain.

The Observation of Not Empty

Only the not-true can be called true; every year is the spring of the second month. Peach blossoms bloom in the green fields, and willow catkins bid farewell to travelers.

All things are special and not things; every dust is not truly dust. Clearly understanding, there is nothing to be gained, distantly separated from Western Qin.

Prajna (Prajna) is Without Knowledge

Prajna (Prajna) is called without knowledge; when we meet, we talk about where we are going. Last year was the early summer month; today is the late spring season.

One's spirit is strong by the water, and one's strength declines when climbing the mountain. Earnestly talking about news, eyebrows grow upon eyebrows (a metaphor for deeper understanding).

Nirvana (Nirvana) is Without Name

Nirvana (Nirvana) transcends names; the Tathagata's (Tathagata) compassionate vows are profound. When has there ever been enlightenment under the Bodhi tree, and when has there ever been extinction between the twin Sala trees?

The grace of wisdom has no high or low, the glory of the Udumbara (Udumbara) flower spans the past and present. The one who sits in meditation among the rocks, murmurs slowly all day long.

The Wonderful Realm of True Emptiness

True emptiness (Sunyata) is inherently not empty; the sun rises in the east every day. Flowing water varies with the terrain, and green mountains are the same everywhere.

Rain nourishes the fragrant grass to flourish, and mist makes the wild flowers appear even more red. Everything one sees is the realm of Vairocana Buddha (Vairocana), every door is a path to truth.

Principle and Phenomena are Unobstructed

Principle and phenomena are each unobstructed, the southern province and the northern province. The wheels of carriages are not on the roads of the capital, and the sounds of singing and music echo in the magnificent buildings.

Where should the hurried travelers be going? The revelers are still not finished being drunk. The shepherd boy laughs and goes home, riding backwards on the ox while playing the flute.

All-Encompassing

All-encompassing is called containing; every single thing contains the entire Dharmadhatu (Dharmadhatu) in layers. Who says that Deyun (Deyun) is old?

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下妙高峰。

靜坐嵩陽石。閑聽岳寺鐘。善財回首處。塵外絕行蹤。

泉州資壽捷禪師(十首)

華嚴頌

華嚴真境統三千。香社隨方種白蓮。松徑雪消泉韻遠。石樓風靜磬聲圓。

云凝古殿爐煙澹。日轉幽庭樹影偏。翻憶五臺多秀麗。異華鋪地軟如綿。

華嚴真境極寰區。雲散長空雨點無。千器碧淵雖等降。一輪明月豈差殊。

青山綠竹輪僧舍。瓊苑瑤華屬帝都。劫劫波波迷己士。漂沉六趣即須臾。

華嚴真境豈勞尋。萬匯紛紛孰不任。綵鳳夜寒歸畫閣。黃鶯春暖轉芳林。

須知古佛唯心造。自是當人本性沉。盡日倚欄細思審。等閑持論亦幽深。

華嚴真境廣通津。萬戶千門處處親。一坐化城彌勒閣。四方瞻仰善財身。

云收日現誰無分。虎嘯風生自有因。轉大法輪人罔測。區區屈己坐微塵。

華嚴真境顯群機。雨漲江湖浪渺彌。匪進匪修超十地。無聞無得越三祇。

中秋玉兔團團盛。半夜圭桐旋旋虧。入海波斯貪不已。擬將瓷器換摩尼。

華嚴真境絕枯榮。觸處堂堂耀眼睛。紅𦦨爛中秋藕折。碧波潭底夜燈明。雁飛寥廓雙排直。雪布長空一樣平。可笑世間迷路者。墮坑落塹祇橫行。

華嚴真境海云開。船子何因戀

釣臺。上接下流偏屈曲。東遊西岸轉迂迴。漸離有相雖憑教。頓悟無生豈用媒。不得毗盧真旨趣。枉參知識去空來。

華嚴真境普形彰。識得西來路不長。合進趣時宜進趣。非思量處勿思量。

默然未必降金粟。微笑何須贊飲光。為報五湖諸上德。休馳言句錯傳揚。

華嚴真境祇雷同。擬道無功卻有功。八聖道支雖易顯。萬波羅蜜即難窮。

危檐冷拂微微雨。幽室涼生凜凜風。深欲善財投猛𦦨。妙哉猶且樂其中。

華嚴真境四時周。殘臘冰河凍不流。石虎有牙非可懼。鐵牛無鼻豈能收。

金園柳暗春將暮。玉井桐疏景乍秋。繞座奇峰觀不足。徘徊猶止水邊樓。

潤州金山曇穎達觀禪師(四首)

佛教

始從鹿苑亦拘尸。四十九年垂軌儀。迦葉撞鐘招結集。阿難升座示傳持。

金言已是煎殘藥。藏教空排著了棋。若論諦當一句子。三更打鼓弄波斯。

經

西天貝葉貫華編。梵語傳來此土翻。十二部中非易演。五千卷里固難言。

說三未免行斜道。第一何曾契上根。信受奉行如了得。生生不墮葛藤村。

律

世尊律藏付波離。滅向尸羅慎所譏。身口意根鬚善護。貪瞋癡亦在防微。祇容朝夕唯持缽。不許經游暫失衣。未達導

【現代漢語翻譯】 現代漢語譯本 釣臺。上接下流，地勢偏頗而彎曲。向東遊覽，向西靠岸，道路曲折迴環。即使憑藉漸離（戰國末期著名高士）的相術，也只能略知一二；頓悟無生之理，又何須藉助外力？如果不能領會毗盧（毗盧遮那佛，意為光明遍照）的真正旨趣，即使參訪名師，也只是空手而歸。 華嚴（《華嚴經》）的真實境界普遍顯現，如果識得西來的道路，求法之路便不再漫長。應該精進的時候就要精進，不該思量的地方就不要妄加思量。 沉默未必能降伏金粟如來（過去七佛之一，又稱拘留孫佛），微笑又何須讚美飲光佛（迦葉佛，過去七佛之一）？請轉告五湖的各位高僧大德，不要在言語文字上徒勞馳騁，以致錯誤地傳揚佛法。 華嚴的真實境界與萬物雷同，想要用語言描述反而無功，但這種努力本身卻是有功的。八聖道支（佛教修行的八個方面）雖然容易顯現，但萬波羅蜜（菩薩修行的六度或十度）卻難以窮盡。 屋檐傾斜，冷雨輕輕拂過；幽靜的房間里，涼意陣陣襲來。我深深地希望善財童子（《華嚴經》中的求道者）能投入猛火之中，真是奇妙啊，他仍然樂在其中。 華嚴的真實境界週而復始，四季循環。殘冬臘月，冰河凍結，水流停滯。石虎有牙，但不必害怕；鐵牛無鼻，又怎能被馴服？ 金園柳色昏暗，春天將要過去；玉井梧桐稀疏，秋天的景色剛剛開始。環繞座位的奇峰，怎麼看也看不夠；徘徊流連，最終還是停留在水邊的樓閣。 潤州金山曇穎達觀禪師(四首) 佛教 佛教的開端，始於鹿野苑（釋迦牟尼初轉法輪之地）和拘尸那迦（釋迦牟尼涅槃之地）。四十九年間，佛陀垂示種種規範和儀軌。迦葉（摩訶迦葉，釋迦牟尼的大弟子）敲鐘召集僧眾結集佛經，阿難（阿難陀，釋迦牟尼的侍者）升座宣講，傳承佛法。 佛陀的金玉良言，如今已像是熬過的殘藥；藏經閣里的經書，也只是空自排列，如同擺設棋局。如果要說一句真正切當的話，那就是三更半夜打鼓，說著誰也聽不懂的胡話（波斯語）。 經 從西天（印度）用貝葉書寫的經文，被貫穿編纂成冊，從梵語翻譯成此地的語言。十二部經（佛教經書的分類）不容易演說，五千卷經書更是難以盡言。 說三乘教法，未免走了彎路；第一義諦，又何曾契合上等根器之人？如果能夠信受奉行，真正領悟，生生世世都不會墮入葛藤（比喻糾纏不清的事物）村。 律 世尊將律藏交付給優波離（釋迦牟尼的弟子，持戒第一），告誡他要謹慎地守護戒律，以免受到譏諷。身口意三業都要好好守護，貪嗔癡三毒也要防微杜漸。只允許早晚托缽乞食，不允許暫時離開袈裟。 如果不能通達佛陀的教導

【English Translation】 English version The fishing platform. It connects to the lower reaches with a winding and uneven terrain. Touring east and anchoring west, the path meanders and circles back. Even with the physiognomy skills of Jian Li (a famous recluse in the late Warring States period), one can only grasp a little; why would sudden enlightenment of non-birth need a medium? If one cannot comprehend the true essence of Vairocana (Vairocana Buddha, meaning 'light shining everywhere'), even visiting famous teachers will result in returning empty-handed. The true realm of Avatamsaka (the Avatamsaka Sutra) is universally manifested. If one recognizes the path from the West, the journey of seeking Dharma will no longer be long. When it is appropriate to advance diligently, one should advance diligently; where it is not appropriate to contemplate, one should not engage in reckless contemplation. Silence may not necessarily subdue the Krakucchanda Buddha (one of the past seven Buddhas, also known as the Buddha of Good Kalpa), and why would a smile need to praise Kashyapa Buddha (one of the past seven Buddhas)? Please convey to the virtuous monks of the Five Lakes: do not exert yourselves in vain with words and phrases, lest you transmit the Dharma incorrectly. The true realm of Avatamsaka is identical to all things. Attempting to describe it with words is futile, but the effort itself is meritorious. The Eightfold Noble Path (the eight aspects of Buddhist practice) is easy to reveal, but the myriad Paramitas (perfections practiced by Bodhisattvas) are difficult to exhaust. The eaves are precarious, and the cold rain gently brushes past; in the secluded room, coolness arises in waves. I deeply wish that Sudhana (a seeker of the Way in the Avatamsaka Sutra) could throw himself into the raging fire; how wonderful, he still finds joy in it. The true realm of Avatamsaka cycles through the four seasons. In the waning winter months, the icy river freezes and the water ceases to flow. The stone tiger has teeth, but there is no need to fear it; the iron ox has no nose, so how can it be tamed? The willows in the golden garden are dim, and spring is about to pass; the paulownia trees by the jade well are sparse, and the autumn scenery has just begun. The strange peaks surrounding the seat are never enough to behold; lingering, one finally stops at the waterside pavilion. Chan Master Tan Ying Daguang of Jinshan Temple in Runzhou (Four Poems) Buddhism The beginning of Buddhism started in Deer Park (where Shakyamuni Buddha first turned the Wheel of Dharma) and Kushinagar (where Shakyamuni Buddha entered Nirvana). For forty-nine years, the Buddha imparted various norms and rituals. Kashyapa (Mahakashyapa, Shakyamuni Buddha's great disciple) rang the bell to convene the Sangha to compile the sutras, and Ananda (Ananda, Shakyamuni Buddha's attendant) ascended the seat to preach and transmit the Dharma. The Buddha's golden words are now like the dregs of medicine that has been boiled; the scriptures in the library are merely arranged in order, like a chess game set up. If one were to say a truly pertinent word, it would be beating the drum in the middle of the night, speaking gibberish (Persian) that no one understands. Sutra The scriptures written on palm leaves from the Western Heaven (India) are strung together and compiled, translated from Sanskrit into the language of this land. The twelve divisions of scriptures (classification of Buddhist scriptures) are not easy to expound, and the five thousand volumes of scriptures are even more difficult to exhaust. Speaking of the Three Vehicles (teachings of Buddhism) inevitably leads to a detour; how has the First Principle ever aligned with those of superior capacity? If one can believe, accept, and practice, truly understanding, one will not fall into the village of entanglement (metaphor for confusing matters) life after life. Vinaya The World Honored One entrusted the Vinaya (code of monastic discipline) to Upali (Shakyamuni Buddha's disciple, foremost in upholding the precepts), admonishing him to carefully guard the precepts, lest he be ridiculed. The three karmas of body, speech, and mind must be well guarded, and the three poisons of greed, anger, and ignorance must be prevented from the outset. Only begging for food with a bowl in the morning and evening is allowed, and it is not permitted to temporarily leave the robe. If one cannot understand the Buddha's teachings

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師方便旨。猶如鳥欲避空飛。

論

迦旃延以論標空。經意論量盡得通。冀引千龍歸大海。不留百鳥滯虛空。

依佗作解非為上。本自圓成未得中。起信瑜伽唯識外。曹溪誰有馬鳴功。

黃龍山祖心寶覺禪師(三首)

大藏經

一毫穿眾穴。眾穴一毫收。云自帝鄉去。水歸江漢流。

傳燈錄

九十芳春日。遊蜂競采華。香歸蜜房盡。殘葉落誰家。

信心銘

縱饒窮到底。還是涉風波。自古貧堪笑。一身猶恨多。

蘄州四祖山演禪師(四首)

四時般若

三月花開笑暖天。浮雲飄飏自牽連。無端下取經旬雨。引得青苔到座前。

夏日輝輝爍太虛。當斯誰敢上抬眸。涼風偏善時人意。襲襲輕飄出玉壺。

秋來何事得人憐。海月騰騰上碧天。無限清光耀心目。與誰相共話團圓。

朔風和雪振溪林。萬物潛藏恨不深。唯有嶺梅多意氣。臘前吐出歲寒心。

蘇州崑山元禪師(四首)

般若四題

般若劍。不露鋒铓何所驗。太平天子坐寰中。邊方永息狼煙𦦨。

般若山。遊人終日競躋攀。須超絕頂通玄處。切莫棲蹤半壑間。

般若體。恢廓十方須見底。卻于觸處現全身。免使伊人遙頂禮。

【現代漢語翻譯】 現代漢語譯本： 師父方便開示的宗旨，就像鳥兒想要躲避天空一樣，是不可能的。

論

迦旃延(Kātyāyana，佛陀十大弟子之一，以論議著稱)以他的理論來標明『空』的含義。經文的意義和論證的衡量都得到了貫通。希望引導千條龍迴歸大海，不讓百鳥滯留在虛空中。

依靠其他人的解釋來進行理解並非上乘之法，原本就圓滿成就的道理還沒有領會到中道的境界。除了《起信論》、《瑜伽師地論》、《唯識論》之外，曹溪(六祖慧能的道場)有誰能有馬鳴菩薩(撰寫《大乘起信論》的祖師)的功德呢？

黃龍山祖心寶覺禪師(三首)

大藏經

一根毫毛能穿透眾多的孔穴，眾多的孔穴又能被一根毫毛所收攝。雲彩從帝鄉飄然而去，江水最終歸入長江和漢水。

傳燈錄

九十天的美好春日裡，遊動的蜜蜂競相採摘鮮花。花香最終歸於蜜蜂的蜂房，殘餘的葉子又將飄落到誰家呢？

信心銘

縱然窮盡到底，最終還是會經歷風波。自古以來貧窮就足以讓人嘲笑，即使擁有一身也仍然覺得不夠。

蘄州四祖山演禪師(四首)

四時般若

三月里鮮花盛開，帶著笑容溫暖著天空。漂浮的雲彩飄蕩著，彼此牽連不斷。無緣無故地降下持續十天的雨，引得青苔都長到了座位前。

夏日的陽光輝煌地照耀著廣闊的虛空，在這光芒下誰敢抬頭仰視？涼風卻很能體察人們的心意，習習輕柔地從玉壺中飄出。

秋天有什麼事情值得人們憐惜呢？海上的明月騰空升起，照耀著碧藍的天空。無限的清光照耀著人們的心和眼睛，與誰一同來談論這團圓的景象呢？

寒冷的風和雪震動著溪邊的樹林，萬物都潛藏起來，似乎還覺得不夠深。只有山嶺上的梅花顯得很有意氣，在臘月之前就吐露出不畏嚴寒的心。

蘇州崑山元禪師(四首)

般若四題

般若劍(代表智慧的利劍)，如果不露出鋒芒，又如何驗證它的威力呢？太平天子安坐在天下中央，邊境地區永遠平息戰爭的烽煙。

般若山(代表智慧的高山)，遊人整天都在爭相攀登。必須超越山頂到達通玄的地方，千萬不要停留在半山腰。

般若體(代表智慧的本體)，恢弘廣闊遍佈十方，必須徹見其底。卻又在任何地方顯現全身，免得人們遙遠地頂禮膜拜。

【English Translation】 English version: The master's expedient purpose is like a bird trying to avoid the sky, which is impossible.

Treatise

Kātyāyana (one of the Buddha's ten great disciples, known for his treatises) uses his theory to mark the meaning of 'emptiness'. The meaning of the scriptures and the measurement of arguments are all connected. Hoping to guide thousands of dragons back to the sea, not leaving hundreds of birds滯in the void.

Relying on other people's explanations for understanding is not the best method, and the principle of original perfect accomplishment has not yet reached the state of the middle way. Besides the Awakening of Faith, Yogācārabhūmi-śāstra, and Vijñāptimātratā-siddhi, who in Caoxi (Huineng's, the sixth patriarch's, monastery) has the merits of Aśvaghoṣa (the patriarch who wrote the Awakening of Faith)?

Zen Master Zuxin Baojue of Huanglong Mountain (three poems)

Tripiṭaka

A single hair can penetrate many holes, and many holes can be contained by a single hair. The clouds drift away from the imperial homeland, and the river water eventually flows into the Yangtze and Han rivers.

Transmission of the Lamp

In the ninety days of beautiful spring, the wandering bees compete to gather flowers. The fragrance of the flowers eventually returns to the bees' hive, and to whose home will the remaining leaves fall?

Inscription on Faith in Mind

Even if you exhaust the end, you will still experience storms. Since ancient times, poverty has been enough to be laughed at, and even with a whole body, one still feels that it is not enough.

Zen Master Yan of the Fourth Ancestor Mountain in Qizhou (four poems)

Prajñā in Four Seasons

In March, the flowers bloom, smiling and warming the sky. The floating clouds drift, constantly connected to each other. For no reason, it rains for ten days, leading the moss to grow in front of the seat.

The summer sun shines brilliantly on the vast void, under this light who dares to look up? The cool breeze is good at understanding people's intentions, gently drifting out of the jade pot.

What is there to pity in autumn? The sea moon rises into the blue sky. The infinite clear light shines on people's hearts and eyes, with whom to talk about this scene of reunion?

The cold wind and snow shake the streamside forest, and all things hide, seemingly not deep enough. Only the plum blossoms on the ridge show great spirit, spitting out a heart unafraid of the cold before the twelfth lunar month.

Zen Master Yuan of Kunshan, Suzhou (four poems)

Four Topics on Prajñā

The Prajñā sword (representing the sword of wisdom), if it does not reveal its sharpness, how can its power be verified? The peaceful emperor sits in the center of the world, and the border areas will forever quell the smoke of war.

Prajñā Mountain (representing the high mountain of wisdom), tourists are competing to climb it all day long. You must surpass the top of the mountain to reach the mysterious place, and never stay halfway up the mountain.

The Prajñā body (representing the essence of wisdom), is vast and pervasive in all directions, and its bottom must be thoroughly seen. Yet it manifests its whole body everywhere, so that people do not have to worship from afar.

---

般若用。閑把勿絃琴品弄。擬操一曲達知音。清凈自有松風送。

東京智海清佛印禪師(五首)

華嚴合論

金色分明世界寬。箇中誰謂始心安。園林秋晚葉爭墜。雨雪夜深天帶寒。

佛剎不須論遠近。行花何處有彫殘。欲知無限重重境。但向毛頭國土看。

覺城東際起初因。南去詢求五十人。行海幽深雖遍涉。義天空闊不容塵。

寒松帶雪影長在。修竹含風韻轉新。若向此中能擺脫。也應閑卻主城神。

華嚴真境本來周。譬比滄溟納眾流。六道四生纖芥攝。十方三世剎塵收。

頭頭儘是妙峰頂。步步無非慈氏樓。堪笑善財多費力。區區南去更何求。

剎海滔滔莫問津。十方何處有纖塵。曾經塞北三冬雪。卻憶江南二月春。

河渚到來成底事。刀山投去謾勞神。如今老向千峰下。誰是當年主稼神。

華嚴真境絕纖埃。老去那能學善財。鳥外菸霞長自在。海邊樓閣為誰開。

等閑坐石看流水。無事攜筇繞綠苔。寄與寒巖舊知己。相逢休作象王回。

益州甘露舒禪師(八首)

覺樹

雲根不植凡間玉。秀實全資真界風。秋雨秋飆零萬物。森森獨茂法王宮。

覺花

惠澤真飆習習回。春生覺樹覺花開。芬

【現代漢語翻譯】 現代漢語譯本 般若的妙用啊，閑暇時撥弄著沒有琴絃的琴。想要彈奏一曲來表達我的心聲，清凈的琴聲自然有松濤相伴。

東京智海清佛印禪師(五首)

華嚴合論

金色的世界分外明亮寬廣，其中有誰說初發心就能安穩？園林秋色已晚，樹葉紛紛墜落，雨雪之夜，寒意籠罩天空。

佛國凈土不必討論遠近，盛開鮮花的所在何處會有凋殘？想要知道那無盡重疊的境界，只需看看毫毛尖端的國土。

覺悟之城東邊生起最初的因緣，（善財童子）向南參訪了五十位善知識。修行的海洋幽深廣闊，雖然已經普遍涉獵，但真理的天空空曠無垠，不容一絲塵埃。

寒冷的松樹帶著雪，影子依然長存，修長的竹子含著風，韻味更加清新。如果能在此處擺脫束縛，也應該讓主城神閑暇下來。

華嚴的真實境界本來就是圓滿周遍的，譬如大海容納眾多的河流。六道四生都包含在其中，十方三世的無量國土都收納其中。

處處都是妙高峰的頂端，步步都是慈氏菩薩的樓閣。可笑善財童子多費力氣，區區南行又有什麼可求的呢？

無邊無際的剎土之海啊，不要問渡口的所在。十方世界哪裡還有纖細的塵埃？曾經經歷過塞北漫長的冬雪，反而回憶起江南二月的春色。

到達河邊又能成就什麼呢？投入刀山也只是白費力氣。如今老了，身處千峰之下，誰是當年掌管稼穡之神呢？

華嚴的真實境界沒有一絲塵埃，老了的我又怎麼能學善財童子呢？鳥外的煙霞長久自在，海邊的樓閣為誰而開呢？

悠閒地坐在石頭上看流水，無事時拄著竹杖繞著綠苔。寄語給寒巖的老朋友，相逢時不要再像象王那樣回頭顧盼了。

益州甘露舒禪師(八首)

覺樹

覺樹的根不是凡間的玉石，它的茁壯成長完全依靠真界的清風。秋雨秋風凋零萬物，只有它茂盛地生長在法王宮中。

覺花

佛的恩澤像真界的風一樣習習吹拂，春天到來，覺樹生長，覺花盛開，芬

【English Translation】 English version The wonder of Prajna. Leisurely playing a stringless zither. Intending to play a tune to reach a kindred spirit. Purity naturally comes with the sound of pines.

Zen Master Foyin (Buddha Seal) of Zhihai Temple in Tokyo (Five Poems)

Combined Commentary on the Avatamsaka Sutra (Huayan)

The golden world is distinctly vast. Who within it claims initial resolve brings peace? In late autumn gardens, leaves compete to fall. On snowy nights, the sky carries cold.

Buddha lands need not be discussed in terms of distance. Where flowers bloom, how can there be decay? If you wish to know the infinite realms upon realms, simply look at the lands within a hair's tip.

At the eastern edge of the City of Enlightenment, the initial cause arises. Southward, he sought out fifty teachers. The ocean of practice is deep and vast, though traversed extensively, the sky of meaning is broad and allows no dust.

Cold pines bear snow, their shadows remain long. Slender bamboos hold the wind, their charm grows ever new. If one can break free within this, the city guardian should also be at leisure.

The true realm of Avatamsaka is inherently complete, like the ocean that receives all streams. The six paths and four births are contained within, the lands and dust of the ten directions and three times are gathered in.

Every point is the summit of Mount Meru, every step is none other than Maitreya's pavilion. It is laughable that Sudhana (Shancai) exerts so much effort, what more does he seek by going south?

The boundless sea of Buddha lands, ask not for a ferry. Where in the ten directions is there a speck of dust? Having experienced three winters of snow in the north, one recalls the spring of the second month in Jiangnan.

What is accomplished by arriving at the riverbank? Casting oneself into the mountain of knives is in vain. Now, growing old beneath a thousand peaks, who is the god of harvests from those years?

The true realm of Avatamsaka is free from the slightest dust. How can an old man learn from Sudhana? The mist and clouds beyond the birds are ever free. For whom is the pavilion by the sea opened?

Casually sitting on a rock watching the flowing water, carrying a staff and circling the green moss when there is nothing to do. Send this message to old friends in the cold cliffs: when we meet, let us not turn back like the elephant king.

Zen Master Ganlu Shu of Yizhou (Eight Poems)

Bodhi Tree (Awakening Tree)

Its roots are not planted with mundane jade, its flourishing entirely relies on the true realm's wind. Autumn rain and autumn wind wither all things, yet it alone grows lush in the palace of the Dharma King.

Bodhi Flower (Awakening Flower)

The Buddha's grace, like the true realm's wind, gently blows. Spring arises, the Bodhi tree grows, the Bodhi flower blooms, fra

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芬性地誰能識。鬱鬱香飄遍九垓。

法鼓

一擊隆隆遍九垓。云奔雨驟盡趨來。須知不是尋常韻。惺得人天醉眼開。

法幢

真界巍然匠莫窮。指佗迷者出樊籠。幾多邪黨思殘毀。爭那金人不朽功。

忍草

真飆惠澤沃情田。和氣融融忍草鮮。雪壓霜凌終不變。青青莫問植何年。

心珠

無象無思無物同。圓明廓照不空空。離婁吃詬無因得。如信徒云耳目聰。

定沼

無象非因疏鑿成。境風不起自澄清。虛涵皎皎覺天月。照破群迷大夜明。

慈航

愛水堤邊盡日橫。帆開忽喜惠風生。滔滔無限迷津者。渡去寧辭浩渺程。

云居山了元佛印禪師(四首)

牧牛

初學看牛日。人牛盡力爭。愛從荒草去。不向坦途行。

轉鼻繩難拽。加鞭眼轉生。勿教犯苗稼。猶貴及時耕。

驀地轉頭來。胸腰黑漸開。出欄羌笛引。歸晚野歌催。

見斗情猶憤。逢群目尚抬。良由鞭索在。心地漸成灰。且喜全軀白。安眠露地中。身心如土木。聞見似盲聾。

一朵雲生谷。成團雪墮空。皎然無異色。翻與眾牛同。

已白仍回黑。還君自在牛。亂山閑放去。千古更無憂。

赫赫當中日。騰騰不繫舟。超然

【現代漢語翻譯】 現代漢語譯本 芬芳的本性有誰能夠真正認識？濃郁的香氣飄散遍佈整個宇宙（九垓，指宇宙的各個角落）。

法鼓 一聲敲擊，法鼓的聲音隆隆地傳遍整個宇宙。像云奔涌，雨急驟一樣，都紛紛趕來。要知道這聲音不是尋常的聲響，它能驚醒沉醉於人世間的人們，使他們睜開覺悟的雙眼。

法幢 真正的境界巍峨高聳，工匠也無法窮盡其奧妙。它指引那些迷失的人們走出束縛的牢籠。有多少邪惡的勢力想要摧毀它，但又怎能動搖金剛不壞之身的不朽功德呢？

忍草 真正的甘露滋潤著充滿情感的心田，祥和之氣融融，忍草也顯得格外鮮活。即使經歷風雪的壓迫和冰霜的侵凌，它的本色始終不變。青翠欲滴，不必詢問它種植于哪一年。

心珠 它沒有固定的形象，沒有思慮，也不同於任何事物。圓滿光明，照亮一切，並非空無一物。即使是離婁（古代視力極好的人）也無法通過挑剔來獲得它，只有相信的人才能像云一樣，擁有聰明的耳目。

定沼 它沒有固定的形象，不是通過開鑿而形成的。沒有外境的風吹動，自然清澈透明。虛空之中，映照著皎潔的覺悟之天月，照破蕓蕓眾生沉迷的大黑暗。

慈航 在愛慾之河的堤岸邊，慈航整日停靠在那裡。船帆張開，忽然欣喜地迎來惠風吹拂。對於那無邊無際的迷途者，渡他們到達彼岸，即使路途遙遠，也絕不推辭。

云居山了元佛印禪師(四首)

牧牛 剛開始學習牧牛的時候，人和牛都竭盡全力地爭鬥。牛總是喜歡朝著荒草叢生的地方跑去，而不願意走平坦的大路。

想要拉住牛鼻子上穿的繩子非常困難，即使加上鞭打，牛的眼睛也更加充滿野性。不要讓牛踐踏莊稼，重要的是及時耕種。

突然間，牛轉過頭來，胸腰的黑色漸漸消退。牧童吹著羌笛，引領著牛走出柵欄，傍晚的時候，伴隨著田野的歌聲催促著牛回家。

即使看到爭鬥，牛的情緒仍然憤恨，遇到其他的牛群，眼睛裡仍然充滿傲慢。這都是因為有鞭子和繩索的約束，牛的心地也漸漸變得麻木。可喜的是，牛的全身都變成了白色，可以安穩地在露天的地上睡覺。身心如同泥土和樹木一樣，聽覺和視覺也如同盲人和聾子一樣。

一朵白雲從山谷中升起，像一團雪一樣墜落到空中。潔白明亮，沒有絲毫的雜色，和普通的牛沒有什麼區別。

已經變白的牛仍然會回到黑色，現在把自由自在的牛還給你。讓它在亂山之中自由自在地放牧，千百年來再也沒有憂愁。

牛在陽光下閃耀著光芒，像一艘沒有繫纜的船一樣自由自在地漂浮。超越一切

【English Translation】 English version Who can truly recognize the fragrant nature? The rich fragrance spreads throughout the entire universe (Jiuhai, referring to all corners of the universe).

The Dharma Drum With a single strike, the sound of the Dharma Drum resounds throughout the universe. Like rushing clouds and torrential rain, everything rushes forth. Know that this sound is not an ordinary sound; it can awaken those who are intoxicated in the world and open their eyes to enlightenment.

The Dharma Banner The true realm is majestic and towering, its mysteries cannot be exhausted by artisans. It guides those who are lost to escape the cage of bondage. How many evil forces seek to destroy it, but how can they shake the indestructible merit of the Vajra body?

The Endurance Grass The true nectar nourishes the emotional heart-field, and the harmonious atmosphere is abundant, making the endurance grass appear particularly fresh. Even when subjected to the pressure of snow and the invasion of frost, its true color remains unchanged. Verdant and lush, there is no need to ask in which year it was planted.

The Mind Pearl It has no fixed form, no thoughts, and is different from all things. Perfectly round and bright, illuminating everything, it is not empty. Even Li Lou (an ancient person with excellent eyesight) cannot obtain it through fault-finding; only those who believe can, like clouds, possess intelligent ears and eyes.

The Samadhi Pond It has no fixed form and is not formed by excavation. Without the wind of external circumstances stirring, it is naturally clear and transparent. Within the emptiness, it reflects the bright moon of enlightenment, illuminating the great darkness in which sentient beings are deluded.

The Compassionate Boat On the bank of the river of desire, the compassionate boat docks there all day long. The sails are unfurled, and suddenly, it is delighted to welcome the gentle breeze. For those boundless lost ones, ferrying them to the other shore, even if the journey is vast, it will never refuse.

Chan Master Liaoyuan Foyin of Yunju Mountain (Four Poems)

Herding the Ox When first learning to herd the ox, both the person and the ox struggle with all their might. The ox always likes to run towards the overgrown weeds, unwilling to walk on the flat road.

It is very difficult to pull the rope through the ox's nose, and even with whipping, the ox's eyes become even more wild. Do not let the ox trample the crops; it is important to plow in time.

Suddenly, the ox turns its head, and the blackness on its chest and waist gradually fades. The shepherd boy plays the Qiang flute, leading the ox out of the pen, and in the evening, the ox is urged home by the songs of the fields.

Even when seeing strife, the ox's emotions are still resentful, and when encountering other herds of oxen, its eyes are still full of arrogance. This is all because of the restraint of the whip and rope, and the ox's heart gradually becomes numb. It is gratifying that the ox's entire body has turned white, and it can sleep peacefully on the open ground. Its body and mind are like earth and wood, and its hearing and sight are like those of the blind and deaf.

A white cloud rises from the valley, falling into the air like a ball of snow. Pure white and bright, without the slightest impurity, it is no different from ordinary oxen.

The ox that has turned white will still return to black; now I return the free ox to you. Let it graze freely in the chaotic mountains, and there will be no more worries for thousands of years.

The ox shines brightly in the sunlight, floating freely like a boat without moorings. Transcending everything.

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凡聖外。誰敢向前收。

安州圓明寺著禪師(四首)

廣照空有

廣照雙非妙體融。百千沙界一心中。有情有取真還滯。無念無求事未通。

遠嶠青松音歷歷。長天白日印空空。分明獨露如何說。春至桃花依舊紅。

離微體凈

離微體凈妙心宗。此體凝然窅莫窮。絕相絕名三界外。同塵同境四生中。

堂堂真有元非有。蕩蕩玄空本不空。一點靈源何所示。夜來夜檜起清風。

本際虛玄

本際虛玄妙絕倫。無方應用體全真。圓明似日周沙界。清凈如空遍色塵。

鶴唳巖松迎暖日。鶯鳴谷口送殘春。遊人到此堪回首。休更尋源去問津。

宗本義旨

宗本兼條玄義賒。朔風吹斷暮煙霞。祇因五性窮無異。致使三乘見有差。

迷去盡同云里月。悟來方信眼中花。雖然語路分迷悟。法界明明共一家。

潤州金山瑞新禪師(四首)

從真起妄

法身三際不留蹤。三際還將實相同。一念忽生真性內。片云來點太虛中。

滅妄歸真

從真起妄有三緣。緣境門門本寂然。云滅推尋無內外。豈言風雨暗山川。

真妄不二

大千國土一漚中。漚體觀來與水同。水若真空無萬法。須知萬法是真空。

真妄

【現代漢語翻譯】 現代漢語譯本 在凡聖之外，誰敢上前收攝？

安州圓明寺著禪師(四首)

廣照空有

廣照空與有，妙體融合無間。百千沙界，皆在一心中顯現。若執著于有情有取，則真性仍被滯礙；若追求無念無求，則事理尚未通達。

遠處山巒，青松之聲清晰可聞；廣闊天空，白日之影映照空明。如此分明地獨自顯露，又該如何述說？春至之時，桃花依舊鮮紅。

離微體凈

遠離細微之念，體悟清凈之性，此乃妙心之宗。此體凝然不動，深邃莫測。超越一切表象與名相，存在於三界之外；又與塵世萬境相同，處於四生之中。

堂堂正正的真有，其本源並非實有；浩瀚無垠的玄空，其本質並非空無。這一點靈性的源頭，又該如何指示？夜裡，高大的檜樹搖曳，帶來陣陣清風。

本際虛玄

本源之際，虛空玄妙，無與倫比。不拘泥於任何方向，隨處應用，本體全然真實。圓滿光明，如同太陽照耀整個沙界；清凈無染，如同虛空遍佈一切色塵。

仙鶴在巖石上的松樹間鳴叫，迎接溫暖的陽光；黃鶯在山谷的入口處歌唱，送別殘餘的春色。遊人到此，應當回頭反思；不要再尋覓源頭，去詢問渡口。

宗本義旨

宗門根本與枝末並重，玄妙義理深遠。凜冽的北風吹散了傍晚的煙霞。只因爲眾生的五種根性窮究起來並無差異，才導致三乘之人在見解上有所差別。

迷惑之時，如同雲中的月亮，難以看清；覺悟之後，方才相信眼前所見如同虛幻的花朵。雖然言語道路區分了迷惑與覺悟，但法界明明，本就是同一家。

潤州金山瑞新禪師(四首)

從真起妄

法身超越過去、現在、未來三際，不留下任何軌跡。這三際實際上是相同的。一念忽然在真性中生起，就像一片雲彩飄來，點綴在廣闊的太空中。

滅妄歸真

從真起妄，有三種因緣。所緣之境，本來寂靜無染。妄念消滅，推究其來源，既無內外之分。怎能說風雨會使山川昏暗？

真妄不二

大千世界，如同一個水泡。觀察水泡的本體，與水並無不同。水若能體現真空，則無萬法；須知萬法皆是真空。

真妄

【English Translation】 English version Beyond the realm of the ordinary and the holy, who dares to step forward and gather?

Zen Master Zhuo of Yuanming Temple in Anzhou (Four Poems)

Illuminating Emptiness and Existence

Illuminating both emptiness and existence, the wondrous essence merges seamlessly. Hundreds of thousands of worlds exist within a single mind. Attachment to sentient beings and grasping hinders true nature; pursuing non-thought and non-seeking fails to penetrate the matter.

Distant mountains, the sound of green pines distinct and clear; vast sky, the white sun imprints emptiness. How to describe this distinct and solitary revelation? When spring arrives, the peach blossoms remain red as ever.

Leaving Subtlety, Embodied Purity

Leaving subtle thoughts, embodying pure nature, this is the essence of the wondrous mind. This essence is still and profound, unfathomable. Beyond all forms and names, it exists outside the Three Realms; yet it is the same as dust and environment, within the Four Births.

The dignified true existence is fundamentally non-existent; the vast and profound emptiness is inherently not empty. How to indicate this point of spiritual origin? At night, the tall cypress trees stir, bringing a refreshing breeze.

Original Boundary of Emptiness and Mystery

The original boundary, empty and mysterious, is unparalleled. Applying it without fixed direction, the essence is entirely true. Round and bright like the sun, it pervades all worlds; pure and clean like the sky, it fills all forms and dust.

Cranes cry among the pines on the rocks, welcoming the warm sun; orioles sing at the valley entrance, bidding farewell to the departing spring. Travelers who arrive here should turn back and reflect; cease seeking the source and asking about the ferry.

Doctrine of the Fundamental Principle

The fundamental principle and its branches are equally valued, the profound meaning is far-reaching. The piercing north wind blows away the evening mist and haze. Only because the five natures of beings are ultimately not different, do the three vehicles see differences in understanding.

When deluded, it is like the moon in the clouds, difficult to see clearly; upon awakening, one believes that what is seen is like illusory flowers. Although the paths of words distinguish delusion from awakening, the Dharma realm is clearly one family.

Zen Master Ruixin of Jinshan Temple in Runzhou (Four Poems)

Arising Delusion from Truth

The Dharmakaya transcends the three times (past, present, future), leaving no trace. These three times are actually the same. A single thought suddenly arises within true nature, like a cloud drifting by, adorning the vast space.

Extinguishing Delusion and Returning to Truth

From truth arises delusion, with three conditions. The objects of perception are inherently still and unblemished. When delusion is extinguished, tracing its origin, there is neither inside nor outside. How can one say that wind and rain darken the mountains and rivers?

Truth and Delusion are Non-Dual

The great thousand worlds are like a bubble in the ocean. Observing the essence of the bubble, it is no different from water. If water embodies emptiness, then there are no myriad dharmas; one must know that the myriad dharmas are emptiness.

Truth and Delusion

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不存

病在咸希藥有靈。病消休詫藥如神。德天黑暗同魔佛。真妄寧存有智人。

劍門關慈雲重謚禪師(一首)

衣中寶

衣中寶。衣中寶。歷劫隨我是處到。今日輝光出衣中。炟焃分明當古道。

真空藏。光杲杲。此寶居中絕世好。三賢十聖盡同途。拊掌齊聲相告報。

窮子曉珠在醉衣。龍女成佛年不老。

應受用。得自在。大千沙界常不昧。十字街頭婆子家。光明迸出破布袋。

福州法海明慧禪師(十首)

迷

底事朝朝宛似癡。鏡中眉面卻生疑。長衢走遍狂初歇。門掩春風不語時。

妄

勞生擾擾汩天真。終日忙忙趣妄因。流浪此時遮海水。更疑東海起紅塵。

意

意存諸見理還迷。滿眼空花不露枝。空果未成心未息。一狐疑了一狐疑。

識

根根分別眾塵蒙。暗逐光陰去莫同。好個頂門無入處。青山流水謾相通。

情

去去來來渾未知。幾番回首忍分離。長橋野店猿啼后。一過秋風一雨時。

想

日夜猜疑暗動時。百年行處爾嘗知。春花未折香猶在。蝴蝶雙雙繞舊枝。

智

智明千古號靈通。日日都忘決斷功。天地水云俱是眼。四園松竹起清風。

慧

【現代漢語翻譯】 現代漢語譯本 不存

病在咸希（Xianxi，地名）藥有靈。病消休詫藥如神。德天（Detian，人名）黑暗同魔佛。真妄寧存有智人。

劍門關慈雲（Ciyun，地名）重謚禪師(一首)

衣中寶

衣中寶。衣中寶。歷劫隨我是處到。今日輝光出衣中。炟焃（huo chi，形容光很盛的樣子）分明當古道。

真空藏。光杲杲（gao gao，明亮的樣子）。此寶居中絕世好。三賢十聖盡同途。拊掌齊聲相告報。

窮子曉珠在醉衣。龍女（Naga maiden）成佛年不老。

應受用。得自在。大千沙界常不昧。十字街頭婆子家。光明迸出破布袋。

福州法海（Fahai，人名）明慧禪師(十首)

迷

底事朝朝宛似癡。鏡中眉面卻生疑。長衢（chang qu，大路）走遍狂初歇。門掩春風不語時。

妄

勞生擾擾汩（gu，擾亂）天真。終日忙忙趣妄因。流浪此時遮海水。更疑東海起紅塵。

意

意存諸見理還迷。滿眼空花不露枝。空果未成心未息。一狐疑了一狐疑。

識

根根分別眾塵蒙。暗逐光陰去莫同。好個頂門無入處。青山流水謾（man，徒然）相通。

情

去去來來渾未知。幾番回首忍分離。長橋野店猿啼后。一過秋風一雨時。

想

日夜猜疑暗動時。百年行處爾嘗知。春花未折香猶在。蝴蝶雙雙繞舊枝。

智

智明千古號靈通。日日都忘決斷功。天地水云俱是眼。四園松竹起清風。

慧

【English Translation】 English version Non-Existence

Illness in Xianxi (place name), medicine proves effective. The illness subsides, marveling at the medicine's divine power. Detian's (person name) darkness is akin to demons and Buddhas. Truth and falsehood coexist, discerned by the wise.

Zen Master Ciyun (place name) of Jianmen Pass, posthumously honored (one poem)

Treasure in the Robe

Treasure in the robe. Treasure in the robe. Through countless kalpas, it follows me wherever I go. Today, its radiant light emerges from the robe, blazing brightly on the ancient path.

Hidden in the void, its light shines brilliantly. This treasure, residing within, is peerless. Sages and saints all tread the same path, clapping their hands in unison, sharing the news.

The poor son recognizes the pearl in his drunken robe. The Naga maiden (Naga maiden) attains Buddhahood, her youth never fading.

It should be enjoyed, attaining freedom. The vast universe is forever illuminated. At the crossroads, in the old woman's house, light bursts forth from the tattered bag.

Zen Master Minghui (person name) of Fahai (person name), Fuzhou (ten poems)

Delusion

Why do I seem foolish every day? Doubts arise about the face in the mirror. After wandering the long streets, the madness finally subsides. The door closes, facing the spring breeze in silence.

Illusion

Restless life disturbs the innate purity. Busily pursuing illusory causes all day long. Drifting along, covering the sea. Suspecting even the Eastern Sea of raising red dust.

Intent

Clinging to views, reason remains obscured. Eyes filled with empty flowers, branches unseen. The empty fruit unformed, the mind unresting. One doubt after another.

Consciousness

Each sense distinguishes, obscured by dust. Silently following time, never the same. A fine crown with no entry point. Green mountains and flowing water vainly communicate.

Emotion

Going and coming, completely unknown. How many times turning back, enduring separation. After the monkey's cry at the long bridge and wild inn, each passing autumn wind, each rain.

Thought

Day and night, suspicion stirs in secret. Where have you been for a hundred years? The spring flower not yet plucked, its fragrance remains. Butterflies flutter around the old branches.

Wisdom

Wisdom shines through the ages, known as spiritual power. Forgetting the work of decision-making every day. Heaven, earth, water, and clouds are all eyes. Pine and bamboo in the garden raise a clear breeze.

Insight

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慧光臨照勿高低。向此都無一法迷。多謝東君漏訊息。滿園春色鷓鴣啼。

覺

根境識三都了了。了空空外亦無非。滄江萬里山重疊。一片孤雲自在飛。

悟

悟盡凡心截眾疑。此心能有幾人知。當時祇道花拈去。今日依前紅滿枝。

隨州大洪山恩禪師(四首)

聲

枯木龍吟大地秋。最初一句謾輕酬。少林山叟笑無語。靜聽松風暗點頭。

色

極目寥寥絕謂情。十方塵剎共澄明。石城山下無根草。一度春來一度青。

無價香歌

我祖無價香。調和匪今日。萬種同收薝蔔林。九煉須是波羅蜜。

名兮實兮絕真妄。知兮見兮何得失。

說牛頭。言象藏。優曇末利多般狀。天人善應獲圓通。鬼神正受成無上。

奇哉戒定燒涂丸。利樂群生法界寬。為云爲臺相可睹。應根應器誰能觀。

此歌妙通香積國。端的開熏須斷惑。德藏門開慧炬然。清風散去有何極。

還鄉謠

任落魄。任落魄。生老病死已是錯。五常三寶使精魄。一性六根弄輕薄。

遇緣生。欲若縛。儘是無名不著度。祗知煙帶系虛空。不覺光明出樓閣。

休已休。作無作。祗么隨緣心已樂。還鄉一路報人知。獨駕白牛離繩索。

廓然無限清風生。不勞天地為棺槨。

建中靖國續燈錄卷第三十(終)

No. 1556-B 上書。劄子。付受節次。附於卷后

參學賜紫僧　　希式　錄

上皇帝書

七月十五日。法雲寺住持傳法佛國禪師。(臣)惟白謹昧死上書　皇帝陛下。(臣)聞　天地崇高博厚。所以覆載萬物也。　日月麗明而騰照。所以輝華萬方也。孔孟本仁而祖義。所以教養萬俗也。　佛祖運智而含悲。所以開覺萬有也。若此四者。古今罕有齊其功者也。

恭惟　皇帝陛下。德普天地。　明逾日月。道超孔孟。　性侔佛祖。自　丕承大業。一日而天下歸仁。儒釋道俗。草木禽魚。霈然沾其大恩大澤。㳂古抵今。未有如　陛下能齊其功也。(臣)緇林一草芥耳。兩歲中三遇 陛下詔闡宗風。實千載一時之幸會。(臣)所以捫膺忖心。將何以報。(臣)定外竊觀　真宗皇帝踐祚。改元景德。吳中僧道原集禪門宗師心要語句三十卷進上。蒙　詔翰林學士楊億為序。是曰景德傳燈錄。　仁宗皇帝踐祚。改元天聖。駙馬都尉李遵勖亦集禪門宗師心要語句三十卷　進上。蒙 御製序文。是曰天聖廣燈錄。皆　敕隨大藏。傳佈天下。開悟機器者。數如河沙。然妙道雖不以言。須假言而顯于妙道也。自天聖至

【現代漢語翻譯】 現代漢語譯本：

『廓然無限清風生，不勞天地為棺槨。』

建中靖國續燈錄卷第三十(終)

No. 1556-B 上書。劄子。付受節次。附於卷后

參學賜紫僧 希式 錄

上皇帝書

七月十五日，法雲寺住持傳法佛國禪師（臣）惟白謹昧死上書皇帝陛下。（臣）聞天地崇高博厚，所以覆載萬物也。日月麗明而騰照，所以輝華萬方也。孔孟本仁而祖義，所以教養萬俗也。佛祖運智而含悲，所以開覺萬有也。若此四者，古今罕有齊其功者也。

恭惟皇帝陛下，德普天地，明逾日月，道超孔孟，性侔佛祖。自丕承大業，一日而天下歸仁。儒釋道俗，草木禽魚，霈然沾其大恩大澤。㳂古抵今，未有如陛下能齊其功也。（臣）緇林一草芥耳，兩歲中三遇陛下詔闡宗風，實千載一時之幸會。（臣）所以捫膺忖心，將何以報。（臣）定外竊觀真宗皇帝踐祚，改元景德。吳中僧道原集禪門宗師心要語句三十卷進上，蒙詔翰林學士楊億為序。是曰景德傳燈錄。仁宗皇帝踐祚，改元天聖。駙馬都尉李遵勖亦集禪門宗師心要語句三十卷進上。蒙御製序文。是曰天聖廣燈錄。皆敕隨大藏，傳佈天下。開悟機器者，數如河沙。然妙道雖不以言，須假言而顯于妙道也。自天聖至

【English Translation】 English version:

'Vast and boundless, a clear breeze arises, needing not heaven and earth as a coffin.'

Continuing the Lamp Records of the Jianzhong Jingguo Era, Volume 30 (End)

No. 1556-B Memorials, notes, and procedures for delivery are attached at the end of the volume.

Compiled by the Purple-Robed Monk Xishi, who participated in learning.

A Letter to the Emperor

On the fifteenth day of the seventh month, Weibai, the abbot of Fayun Monastery and Dharma-transmitting Buddha-country Zen Master, respectfully submits this memorial to His Majesty the Emperor, risking death. (Your subject) has heard that Heaven and Earth are lofty, broad, and generous, thus covering and supporting all things. The sun and moon are beautiful and brightly shining, thus illuminating all directions. Confucius and Mencius were rooted in benevolence and based on righteousness, thus teaching and nurturing all customs. The Buddhas and Patriarchs employed wisdom and contained compassion, thus awakening all existence. Of these four, rarely in ancient and modern times has anyone matched their achievements.

Respectfully, Your Majesty the Emperor, your virtue pervades Heaven and Earth, your wisdom surpasses the sun and moon, your Dao transcends Confucius and Mencius, and your nature is comparable to the Buddhas and Patriarchs. Since you ascended to the great undertaking, the world has returned to benevolence in a single day. Confucianists, Buddhists, Taoists, laity, grasses, trees, birds, and fish are all abundantly blessed by your great kindness and grace. From ancient times to the present, there has never been anyone like Your Majesty who can match their achievements. (Your subject) is but a blade of grass in the monastic forest, and in two years, I have thrice encountered Your Majesty's edict to expound the Zen tradition, truly a fortunate encounter once in a thousand years. (Your subject) therefore pats his chest and ponders in his heart, how shall I repay this? (Your subject) has observed that Emperor Zhenzong ascended the throne and changed the era name to Jingde. The monks and Taoists of Wuzhong compiled thirty volumes of essential sayings from Zen masters and presented them to the Emperor, who ordered the Hanlin Academician Yang Yi to write a preface. This was called the 'Jingde Record of the Transmission of the Lamp'. Emperor Renzong ascended the throne and changed the era name to Tiansheng. The Imperial Son-in-Law Li Zunxu also compiled thirty volumes of essential sayings from Zen masters and presented them to the Emperor, who bestowed an imperial preface. This was called the 'Tiansheng Extensive Record of the Lamp'. Both were ordered to be included in the Great Treasury and disseminated throughout the world. Those who were enlightened were as numerous as the sands of the Ganges. However, although the subtle Dao cannot be expressed in words, it must rely on words to be revealed. From Tiansheng to

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今。將八十年。未有集錄者。(臣)今遇 陛下踐祚改元。謹集禪門宗師心要語句三十卷。目為　建中靖國續燈錄。昧死上 進。伏望　陛下特降　朝廷。依傳燈．廣燈錄例。　賜序文。下印經院。編入大藏目錄。隨藏流行。使佛𦦨祖𦦨光明而無盡。則　陛下聖祚國祚綿遠而何窮也。

(臣)嘗思元豐五年。歲在壬戌。　朝廷無事。瑞應有感。海宇肅清。邊陲靜息。是時。　神宗皇帝宴然無為。　留神禪悅。建法雲禪宇。　詔圓通禪師法秀開闡宗風。招延禪眾。實　陛下誕　聖之年。若此興崇。良有以也。(臣)今所以區區集斯語要。少贊　陛下金輪垂裳。　佛行仁慈之化。而報神宗皇帝創禪林莫大之　恩也。(臣)竊原　國朝祖宗已來。以　聖繼　聖。未嘗不以佛祖妙道資以周孔仁義而化成天下也。所以聖人之事。必待　聖人而後可行。無上法印。今日正賴　陛下不忘佛囑。以永傳佈。則(臣)死生之大幸。天下禪門之大幸。所有建中靖國續燈錄三十卷．目錄三卷。隨書昧死上進。干黷　冕旒。(臣)無任瞻　天望　聖。激切屏營之至。(臣)惟白誠惶誠恐。昧死謹言。

上皇帝劄子

(臣)今有法雲寺住持傳法佛國禪師惟白投書于臣。乞臣繳　進所集建中靖國續燈錄三十卷並上　皇帝書一封。

【現代漢語翻譯】 現代漢語譯本： 現在，已經過去八十年了，沒有人收集整理這些（禪宗語錄）。（臣）現在遇到陛下登基改元，謹收集禪門宗師重要的語句三十卷，命名為《建中靖國續燈錄》，冒死進獻。懇請陛下特別降旨朝廷，依照《傳燈錄》、《廣燈錄》的慣例，賜予序文，下令印經院編入大藏目錄，隨著大藏經流通，使佛法和祖師的智慧光明無盡。這樣，陛下的聖壽和國家運祚就會綿長而沒有窮盡。 （臣）曾經想到元豐五年，歲在壬戌，朝廷太平無事，祥瑞應驗，海內肅清，邊境安寧。當時，神宗皇帝安然無為，留心禪悅，建立法雲禪寺，詔令圓通禪師法秀開闡宗風，招引禪眾。那正是陛下誕生的年份，如此興盛，確實是有原因的。（臣）現在之所以盡心竭力收集這些重要的語句，稍微讚揚陛下像轉輪聖王一樣垂衣裳而治，傚法佛陀施行仁慈的教化，也是爲了報答神宗皇帝建立禪林的莫大恩德。（臣）我私下認為，本朝祖宗以來，聖人繼承聖人，沒有不憑藉佛祖的妙道，輔以周公孔子的仁義來教化天下的。所以聖人的事業，必須等待聖人才能施行。無上的法印，今天正要仰賴陛下不忘佛的囑託，永遠傳播。這樣，（臣）我就死而無憾了，天下禪門也就非常幸運了。所有《建中靖國續燈錄》三十卷、目錄三卷，隨書冒死進獻，冒犯了陛下的尊嚴。（臣）我無限仰望聖上的恩澤，心情激動而惶恐不安。（臣）我只有一片誠心，誠惶誠恐，冒死謹奏。 上皇帝劄子 （臣）現在有法雲寺住持傳法佛國禪師惟白向我投書，請求我呈繳進獻他所收集的《建中靖國續燈錄》三十卷，並呈上給皇帝的奏書一封。

【English Translation】 English version: Now, eighty years have passed, and no one has collected and compiled these (Zen sayings). (Your subject) now encounters Your Majesty's ascension to the throne and the changing of the era name. I respectfully collect thirty volumes of important sayings from Zen masters, naming it 'Continued Records of the Lamp during the Jianzhong Jingguo Era', and risk death to present it. I earnestly request that Your Majesty issue a special decree to the court, following the precedents of the 'Records of the Transmission of the Lamp' and the 'Extensive Records of the Lamp', to grant a preface, order the Sutra Printing House to include it in the Great Treasury Catalogue, and circulate it along with the Great Treasury, so that the light of the Buddha's Dharma (Buddha𦦨) and the wisdom of the Patriarchs (祖𦦨) may be bright and endless. In this way, Your Majesty's sacred life and the nation's destiny will be long and without end. (Your subject) once thought that in the fifth year of Yuanfeng, the year being Renxu, the court was peaceful, auspicious signs appeared, the country was tranquil, and the borders were peaceful. At that time, Emperor Shenzong (神宗皇帝) was at ease and practiced Zen meditation, established Fayun Monastery (法雲禪宇), and ordered Zen Master Fatxiu (法秀) of Yuantong (圓通禪師) to expound the Zen tradition and attract Zen followers. That was precisely the year of Your Majesty's birth. Such prosperity must have a reason. (Your subject) now exerts himself to collect these important sayings, to slightly praise Your Majesty's rule like a Chakravartin King (金輪聖王), governing with robes hanging down, emulating the Buddha's compassionate teachings, and also to repay Emperor Shenzong's great kindness in establishing Zen monasteries. (Your subject) humbly believes that since the ancestors of this dynasty, sage succeeding sage, have always used the Buddha's wonderful Dharma, supplemented by the benevolence and righteousness of Zhou Gong (周公) and Confucius (孔子), to transform the world. Therefore, the affairs of sages must wait for sages to be carried out. The supreme Dharma seal, today relies on Your Majesty not forgetting the Buddha's instructions, to be eternally propagated. In this way, (your subject) will die without regret, and the Zen community of the world will be very fortunate. All thirty volumes of the 'Continued Records of the Lamp during the Jianzhong Jingguo Era' and three volumes of the catalogue, are presented along with this letter, risking offense to Your Majesty's dignity. (Your subject) infinitely looks up to Your Majesty's grace, feeling excited and apprehensive. (Your subject) only has a sincere heart, feeling fearful and trembling, and risks death to respectfully report. Memorial to the Emperor (上皇帝劄子) (Your subject) now has the abbot of Fayun Monastery (法雲寺), the Dharma-transmitting Zen Master Foguo (佛國禪師) Wei Bai (惟白), submitting a letter to me, requesting me to present the thirty volumes of the 'Continued Records of the Lamp during the Jianzhong Jingguo Era' that he has collected, and to present a letter to the Emperor.

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(臣)竊考惟白所集。其例甚著。其名甚美。其利甚博。其報尤深。例之著。引真宗踐祚改元而有景德傳燈錄。仁宗踐祚改元而有天聖廣燈錄。皆熙朝盛典。例之著也。名之美者。夫燈續則傳。燈續則廣。傳之與廣。具在續燈。相續無盡。名之美也。利之博者。凡四十八世。千七百餘人。使悟機器者。當數如河沙。天下受其賜。利之博也。報之深者。其大意率以密嚴　睿算。幽贊　皇圖。追報　先帝為本。潛心為　國。報之深也。

(臣)亦自念。元豐初年。寢被　先帝道德之澤。祈創禪林于　輦下。時歲在壬戌。適丁　上聖挺生之期。　先帝留神曲成。　賜法雲之名。有請皆　從。至於　詔選傳法名僧。來學者常逾數百。上資　寶祚。代不乏人。今惟白之住持。次當第三。而際會　風雲。翱翔　宮禁。獨陛猊座。三對龍顏。海潮之音。師子之吼。人天響震。佛祖光生。且謂知　恩報　恩。莫如佛法。佛法之要。其在祖燈。佛𦦨祖燈。既光明而無盡。則　帝齡國祚。將綿遠而何窮。欲報之心。大率類此。

(臣)又恭睹　仁宗皇帝御製廣燈錄序有云。法雲滋蔭。又云。續千燈而罔窮。豈非先有所開。囑有所在。乃至以　神功而暢真諦。　真宗皇帝以稽古而繹宗風。神宗皇帝閱意最深。儲精益專。以大明而

【現代漢語翻譯】 現代漢語譯本： （臣）我私下考察惟白所編輯的《景德傳燈錄》。它的體例非常顯著，它的名稱非常美好，它的利益非常廣博，它的回報尤其深遠。體例的顯著，在於引用真宗皇帝即位改元而有《景德傳燈錄》，仁宗皇帝即位改元而有《天聖廣燈錄》，都是熙朝的盛大典章，這是體例的顯著之處。名稱的美好，在於燈續則傳，燈續則廣，傳和廣，都體現在續燈上，相續無盡，這是名稱的美好之處。利益的廣博，在於凡四十八世，一千七百餘人，使領悟機鋒的人，應當數如恒河沙數，天下百姓都受到它的恩賜，這是利益的廣博之處。回報的深遠，在於它的大意大概是以秘密地讚美皇上的英明決策，默默地輔助國家的宏偉藍圖，追念報答先帝的恩德為根本，潛心為國家祈福，這是回報的深遠之處。

（臣）我也常常想到，元豐初年，我深深地沐浴在先帝的道德恩澤之中，在京城之下祈求建立禪林。當時是壬戌年，恰逢皇上誕生的日子。先帝用心良苦，賜予『法雲』的名稱，有請求都聽從。甚至下詔選拔傳法的名僧，前來學習的人常常超過數百。用來資助皇位，使朝廷不缺乏人才。現在惟白擔任住持，按順序應當是第三任。而他際會風雲，在宮廷中自由翱翔，獨自登上猊座，多次面見皇上。他的海潮般的聲音，獅子般的吼聲，使人天都為之震動，佛祖的光芒也因此而生。並且認為知恩圖報，沒有比佛法更好的了。佛法的要義，就在於祖燈。佛法祖燈，既光明而無盡，那麼皇上的壽命和國家的運勢，將綿延而沒有窮盡。想要報答的心意，大概就是這樣。

（臣）我又恭敬地看到仁宗皇帝御製的《廣燈錄序》中說：『法雲滋潤廕庇』，又說：『續千燈而沒有窮盡』，難道不是先有所開創，囑託有所歸屬嗎？乃至用神奇的功用來闡揚真諦，真宗皇帝用稽考古代典籍來闡釋宗風，神宗皇帝閱讀後意會最深，積累精華更加專一，用大光明來……

【English Translation】 English version: (Your servant) has privately examined the Jingde Records of the Transmission of the Lamp compiled by Weibai. Its structure is very clear, its name is very beautiful, its benefits are very broad, and its rewards are especially profound. The clarity of the structure lies in the fact that Emperor Zhenzong's ascension to the throne and the change of era led to the Jingde Records of the Transmission of the Lamp, and Emperor Renzong's ascension to the throne and the change of era led to the Tiansheng Extensive Records of the Lamp. These are all grand events of the prosperous dynasty, and this is the clarity of the structure. The beauty of the name lies in the fact that when the lamp is continued, it is transmitted; when the lamp is continued, it is broadened. Transmission and broadening are both embodied in the continuation of the lamp, which continues endlessly. This is the beauty of the name. The breadth of the benefits lies in the fact that among the forty-eight generations and more than seventeen hundred people, those who understand the opportunity should be as numerous as the sands of the Ganges River. All the people of the world receive its blessings, and this is the breadth of the benefits. The depth of the rewards lies in the fact that its main intention is to secretly praise the Emperor's wise decisions, silently assist the country's grand plans, and remember and repay the kindness of the late Emperor as the foundation, and to pray wholeheartedly for the country. This is the depth of the rewards.

(Your servant) also often thinks that in the early years of Yuanfeng, I was deeply bathed in the moral grace of the late Emperor, and I prayed to create a Chan monastery under the capital. At that time, it was the year of Renxu, which coincided with the birth of His Majesty. The late Emperor took great pains and bestowed the name 'Fayun' (Dharma Cloud), and all requests were granted. Even an imperial decree was issued to select famous monks to transmit the Dharma, and those who came to study often exceeded several hundred. This was used to support the throne and ensure that the court did not lack talent. Now that Weibai is the abbot, he should be the third in order. And he has met with favorable circumstances, soaring freely in the palace, ascending the lion throne alone, and meeting the Emperor many times. His ocean-like voice and lion-like roar have shaken both humans and gods, and the light of the Buddha has been born as a result. Moreover, it is believed that there is no better way to repay kindness than through the Buddha Dharma. The essence of the Buddha Dharma lies in the ancestral lamp. The Buddha Dharma ancestral lamp is both bright and endless, so the Emperor's life and the country's fortune will be prolonged without end. The intention to repay is roughly like this.

(Your servant) also respectfully saw that Emperor Renzong's preface to the Extensive Records of the Lamp said: 'The Dharma Cloud nourishes and shelters,' and also said: 'Continuing a thousand lamps without end.' Isn't it that there was something initiated first, and that the entrustment had a place to belong? Even using divine merit to expound the true meaning, Emperor Zhenzong used examining ancient texts to interpret the lineage of the school, and Emperor Shenzong read it with the deepest understanding, accumulating essence and becoming more focused, using great light to...

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研性理。此蓋　國家以　聖繼　聖。兼資妙道。化成天下之遺則也。恭惟 升下。道自生知。　性由天縱。　聰文日益。　聖學淵深。孝述　祖宗。必留宸念。(臣)儒術之暇。粗探禪詮。惟最上乘。乃第一義。不立文字。豈踐階梯。直拄箭鋒。旁加鞭影。投針非妙。掣電猶遲。道固無言。因言顯道。道既顯矣。悟之者多。

今惟白所集之文。蓋教外別傳之旨。近標契理之句。廣引發光之機。詳其筆削之公。審其論撰之密。包舉八十年之知識。緝熙千萬偈之因緣。茍非其人。孰能與此。何但有大功　闕典。誠為豈小補於　明時。其所集錄。並所　上書。臣今未敢便行繳　進。慾望　聖慈。特賜　宣取。恭愿　陛下。時忘　萬機。游意法樂。暫垂　聖覽。如有　可辨。乞降朝廷。依傳燈錄等例。　賜序入藏。流佈天下。取進止。

七月十五日集慶軍節度觀察留後駙馬都尉臣張敦禮劄子。

付受次第

七月十五日。通進司投　進劄子。當日蒙差閣子下楊太保日言傳　聖旨。就寺　宣取建中靖國續燈錄並上　皇帝書。佛國禪師望　闕跪　進。續蒙差閣子下黃太保勉傳聖旨。承受入內。上進　御前。至八月二十六日。蒙　聖恩差降中使閣子下李太保敏奉聖旨。就張敦禮宅。　詔法雲寺住持佛國禪師惟

【現代漢語翻譯】 現代漢語譯本： 研究性理，這實在是國家繼承聖人的事業，兼具精妙的道義，化育天下百姓的遺訓啊。恭敬地想到皇上您，道義自生而知之，天性由上天賦予。聰慧的文章日益精進，聖人的學問淵博深遠。孝順地繼承祖宗的遺志，必定會留下深刻的思考。（臣）我在研究儒家學術之餘，粗略地探討禪宗的精髓。只有最上乘的佛法，才是第一義諦。不立文字，又怎麼能登上階梯？直接指向箭鋒，旁邊再加鞭策的影子。投針的方法不夠巧妙，即使是閃電也顯得遲緩。道本來就無法用言語表達，只能藉助言語來顯明道。道既然已經顯明瞭，領悟它的人自然就多了。

如今白所收集的文章，大概是教外別傳的宗旨。近來標榜符合真理的語句，廣泛地引發光明的契機。詳細地考察他刪改的公正，審慎地考察他論述的嚴密。包羅了他八十年的知識，收集了千萬偈的因緣。如果不是這樣的人，誰能做到這些呢？這不僅僅是對朝廷典章制度的巨大貢獻，確實是對英明時代的微小補充。他所收集的記錄，以及所上的奏章，我如今還不敢立刻呈繳上去，希望皇上您能特別下令取閱。恭敬地希望陛下您，時常忘記繁忙的政務，沉浸在佛法的喜悅中，暫時垂下聖明的目光。如果有什麼可以辨析的地方，請下令朝廷，依照《傳燈錄》等例子，賜予序言並收入佛經，流傳天下。請皇上裁決。

七月十五日集慶軍節度觀察留後駙馬都尉臣張敦禮的奏狀。

付受次第

七月十五日，通進司呈上奏狀。當日蒙受差遣閣子下的楊太保傳達聖旨，到寺廟宣讀並取閱《建中靖國續燈錄》以及呈給皇帝的奏章。佛國禪師希望在皇宮門前跪著進獻。之後又蒙受差遣閣子下的黃太保勉力傳達聖旨，承受並進入皇宮，呈獻到御前。到八月二十六日，蒙受皇恩差遣中使閣子下的李太保敏奉聖旨，到張敦禮的住宅，詔令法雲寺住持佛國禪師惟 English version: Studying the principles of nature and reason, this is truly the continuation of the sages' work by the state, possessing both profound doctrines and the legacy of transforming the world. Respectfully thinking of Your Majesty, the Dao (道) [the Way] is known innately, and nature is endowed by Heaven. Intelligent writings are improving daily, and the sage's learning is profound and far-reaching. Filially inheriting the legacy of the ancestors, you will surely leave deep thoughts. (Your subject), while studying Confucianism, has roughly explored the essence of Chan (禪) [Zen]. Only the supreme vehicle (最上乘) [the highest form of Buddhism] is the first principle (第一義). If one does not establish words, how can one climb the ladder? Directly point to the arrowhead, and add the shadow of the whip beside it. Throwing a needle is not subtle enough, even lightning is too slow. The Dao is inherently beyond words, but it is revealed through words. Now that the Dao has been revealed, many will understand it.

Now, the writings collected by Bai are probably the essence of a separate transmission outside the teachings (教外別傳). Recently, phrases that claim to be in accordance with reason (契理) are widely initiating opportunities for enlightenment. Examine his impartial editing in detail, and carefully examine the meticulousness of his arguments. It encompasses eighty years of knowledge and collects the causes and conditions of thousands of gathas (偈). If it were not for such a person, who could do this? This is not only a great contribution to the court's institutions, but indeed a small supplement to the enlightened era. The records he collected, as well as the memorials he submitted, I dare not submit them immediately. I hope that Your Majesty will specially order them to be read. Respectfully hope that Your Majesty will often forget the busy affairs of state, immerse yourself in the joy of Dharma (法) [Buddhist teachings], and temporarily cast your sagely gaze. If there is anything that can be discerned, please order the court to grant a preface and include it in the Buddhist scriptures, according to the examples of the Transmission of the Lamp (傳燈錄) and other texts, to be circulated throughout the world. Please let Your Majesty decide.

On July 15th, Zhang Dunli (張敦禮), the military commissioner of Jiqing (集慶), the deputy military governor, and the imperial son-in-law, submits this memorial.

Order of Delivery

On July 15th, the Office of General Affairs submitted the memorial. On the same day, Yang Taibao (楊太保) [Grand Protector Yang] under the pavilion was dispatched to convey the imperial decree, to read and retrieve the Continued Records of the Lamp of Jianzhong Jingguo (建中靖國續燈錄) and the memorial presented to the Emperor at the temple. Chan Master Foguo (佛國) [Buddha Country] hopes to present it kneeling before the palace gate. Later, Huang Taibao (黃太保) [Grand Protector Huang] under the pavilion was dispatched to diligently convey the imperial decree, to receive and enter the palace, and present it before the Emperor. On August 26th, Li Taibao (李太保) [Grand Protector Li] under the pavilion, a eunuch dispatched by imperial grace, respectfully conveyed the imperial decree to Zhang Dunli's residence, summoning Chan Master Weijian (惟鑒) [Only Mirror], the abbot of Fayun Temple (法雲寺) [Dharma Cloud Temple].

【English Translation】 Studying the principles of nature and reason, this is truly the continuation of the sages' work by the state, possessing both profound doctrines and the legacy of transforming the world. Respectfully thinking of Your Majesty, the Dao (道) [the Way] is known innately, and nature is endowed by Heaven. Intelligent writings are improving daily, and the sage's learning is profound and far-reaching. Filially inheriting the legacy of the ancestors, you will surely leave deep thoughts. (Your subject), while studying Confucianism, has roughly explored the essence of Chan (禪) [Zen]. Only the supreme vehicle (最上乘) [the highest form of Buddhism] is the first principle (第一義). If one does not establish words, how can one climb the ladder? Directly point to the arrowhead, and add the shadow of the whip beside it. Throwing a needle is not subtle enough, even lightning is too slow. The Dao is inherently beyond words, but it is revealed through words. Now that the Dao has been revealed, many will understand it. Now, the writings collected by Bai are probably the essence of a separate transmission outside the teachings (教外別傳). Recently, phrases that claim to be in accordance with reason (契理) are widely initiating opportunities for enlightenment. Examine his impartial editing in detail, and carefully examine the meticulousness of his arguments. It encompasses eighty years of knowledge and collects the causes and conditions of thousands of gathas (偈). If it were not for such a person, who could do this? This is not only a great contribution to the court's institutions, but indeed a small supplement to the enlightened era. The records he collected, as well as the memorials he submitted, I dare not submit them immediately. I hope that Your Majesty will specially order them to be read. Respectfully hope that Your Majesty will often forget the busy affairs of state, immerse yourself in the joy of Dharma (法) [Buddhist teachings], and temporarily cast your sagely gaze. If there is anything that can be discerned, please order the court to grant a preface and include it in the Buddhist scriptures, according to the examples of the Transmission of the Lamp (傳燈錄) and other texts, to be circulated throughout the world. Please let Your Majesty decide. On July 15th, Zhang Dunli (張敦禮), the military commissioner of Jiqing (集慶), the deputy military governor, and the imperial son-in-law, submits this memorial. Order of Delivery On July 15th, the Office of General Affairs submitted the memorial. On the same day, Yang Taibao (楊太保) [Grand Protector Yang] under the pavilion was dispatched to convey the imperial decree, to read and retrieve the Continued Records of the Lamp of Jianzhong Jingguo (建中靖國續燈錄) and the memorial presented to the Emperor at the temple. Chan Master Foguo (佛國) [Buddha Country] hopes to present it kneeling before the palace gate. Later, Huang Taibao (黃太保) [Grand Protector Huang] under the pavilion was dispatched to diligently convey the imperial decree, to receive and enter the palace, and present it before the Emperor. On August 26th, Li Taibao (李太保) [Grand Protector Li] under the pavilion, a eunuch dispatched by imperial grace, respectfully conveyed the imperial decree to Zhang Dunli's residence, summoning Chan Master Weijian (惟鑒) [Only Mirror], the abbot of Fayun Temple (法雲寺) [Dharma Cloud Temple].

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白。賜建中靖國續燈錄三十卷．目錄三卷。仍賜　御製御書序一軸。銷金復帕等。公主望關受賜。仍與闔寺大眾等。迎引入寺。就法堂供養奉安訖。即時升座。舉揚般若。稱謝聖恩。祀嚴　　聖壽。尋具語續並　　謝恩表。附中使李太保赍入　內。進呈　是日佛國禪師升堂語錄。　師登座。拈香云。佛祖相傳。經無量劫。龍天護祐。遂有今時。若也聖賢嗅著。品類聞知。三十四心斷結。五分法身頓圓。如今拈出。焚向爐中。伏願 皇帝陛下。道高堯舜。德邁羲軒。七十二峰聳為壽岳。百千巨海流貫福河。次拈香云。伏願　中宮皇后．　皇太妃．　兩宮皇后．　皇太子．諸王天眷。懋肅宮闈。聲高啟頌。崇顯三寶。永贊萬機。便敷坐。　問　帝澤霶流　御製文。顯揚祖道賜禪門。續燈從此傳千古。師將何法報　皇恩。

師云。高提法印歸　皇化。大續真燈助　帝明。

僧曰。若然者。今佛一言光古佛。開發九州禪悅心也。

師云。祇將一滴曹溪水。四海為霖報我皇。

僧曰。可謂是字字燕金滿目。言言趙璧盈山。

師云。祇道得一半。

僧曰。遮一半請禪師道。

師云。龍章並鳳藻。玉𦘕與金鉤。

僧曰。箭鋒相拄禪家用。鞭影齊施又若何。

師云。　皇帝道

【現代漢語翻譯】 現代漢語譯本 白。賜建中靖國續燈錄三十卷，目錄三卷。並賜御製御書序一軸，銷金復帕等。公主望關受賜，並與全寺大眾等，迎引入寺，在法堂供養奉安完畢。隨即升座，宣揚般若（智慧），稱謝皇恩，祈禱皇帝聖壽。隨後撰寫續燈語和謝恩表，附在中使李太保處，呈入宮內。進呈。當日佛國禪師升堂語錄：禪師登上法座，拈香說道：『佛祖相傳，經歷無量劫，龍天護佑，才有今日。如果聖賢聞到這香，品類眾生知曉，就能斷除三十四種心結，五分法身頓時圓滿。如今拈出這香，焚向爐中，伏願皇帝陛下，道德高尚如堯舜，功德超越羲軒，七十二峰聳立成為壽岳，百千巨海流淌貫注福河。』接著拈香說道：『伏願中宮皇后、皇太妃、兩宮皇后、皇太子、諸王天眷，在宮闈中莊重肅穆，聲譽高揚，讚頌啟迪，崇尚彰顯三寶（佛、法、僧），永遠贊助萬機政務。』隨即鋪設坐具。 問：『皇帝的恩澤廣佈，御製文顯揚祖師之道，賜予禪門，續燈從此流傳千古，禪師將用什麼方法報答皇恩？』 禪師說：『高舉佛法印證歸於皇化，大力續傳真燈輔助皇帝聖明。』 僧人說：『如果這樣，那麼如今佛的一言光照古佛，開發九州禪悅之心啊。』 禪師說：『只將一滴曹溪水（指禪宗），四海普降甘霖報答我皇。』 僧人說：『這可謂是字字價值燕地的黃金，言言好比趙國的寶玉堆滿山啊。』 禪師說：『只說對了一半。』 僧人說：『這另一半請禪師說。』 禪師說：『龍章鳳藻並列，玉飾畫軸與金鉤相映。』 僧人說：『箭鋒相對是禪家所用，鞭影齊施又該如何？』 禪師說：『皇帝之道。』

【English Translation】 English version Bai. (The Emperor) bestowed thirty volumes of the Continued Records of the Lamp of Jianzhong Jingguo, and three volumes of the catalog. Also bestowed was a preface to the Imperial Decree, along with gold-decorated silk coverings, etc. Princess Wangguan received the gifts and, together with the entire monastic community, welcomed and brought them into the temple, enshrining them in the Dharma Hall. Immediately, the Chan Master ascended the seat, expounding on Prajna (wisdom), expressing gratitude for the Emperor's grace, and praying for the Emperor's longevity. Subsequently, he composed a continuation of the lamp's discourse and a memorial of thanks, which were entrusted to the imperial envoy Li Taibao for presentation to the court. Presented. On this day, the Chan Master Foguo's recorded sayings from ascending the hall: The Chan Master ascended the seat, took up incense, and said: 'The Buddhas and Patriarchs have transmitted (the Dharma) through countless kalpas, protected by dragons and deities, resulting in today. If sages and worthies smell this incense, and all beings are aware, they can sever the thirty-four mental knots, and the fivefold Dharma body will be instantly perfected. Now, I offer this incense, burning it in the censer, humbly wishing that His Majesty the Emperor, may his virtue be as high as Yao and Shun, and his merits surpass those of Xi and Xuan, with the seventy-two peaks towering as mountains of longevity, and hundreds of thousands of vast seas flowing into rivers of blessings.' Then, he took up incense and said: 'Humbly wishing that the Empress of the Inner Palace, the Imperial Concubine, the Empresses of the Two Palaces, the Crown Prince, and all the princes and imperial family, may they be solemn and respectful within the palace, their reputation high, praising and enlightening, honoring and manifesting the Three Jewels (Buddha, Dharma, Sangha), and forever assisting the myriad affairs of state.' Then, he spread out the seat. Asked: 'The Emperor's grace flows widely, the Imperial Decree manifests the way of the Patriarchs, bestowing it upon the Chan school, and the continuation of the lamp will be transmitted for thousands of years from now on. What method will the Chan Master use to repay the Emperor's kindness?' The Chan Master said: 'Raising high the Dharma seal, returning to the Emperor's transformation, greatly continuing the true lamp, assisting the Emperor's brilliance.' A monk said: 'If so, then the Buddha's one word today illuminates the ancient Buddhas, developing the Chan joy of the nine provinces.' The Chan Master said: 'I will only take a drop of Caoxi water (referring to Chan Buddhism), and let it rain across the four seas to repay my Emperor.' A monk said: 'It can be said that every word is worth the gold of Yan, and every saying is like the jade of Zhao filling the mountains.' The Chan Master said: 'You have only spoken half of it.' The monk said: 'Please, Chan Master, speak the other half.' The Chan Master said: 'Dragon script and phoenix script are juxtaposed, jade-decorated paintings and golden hooks reflect each other.' A monk said: 'Arrowheads facing each other are used by Chan practitioners, but what if the shadows of whips are applied together?' The Chan Master said: 'The Emperor's way.'

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了。

僧曰。恁么則少室因茲增道價。法雲堂上轉光輝。

師云。知恩報恩。

問。承師有言。唯憑一滴曹溪水。四海為霖報我皇。祇如　帝恩已降。祖道重彰。如何即是。

師云。三十年來。罕逢此問。

僧曰。過去燈明佛。本光瑞如此。

師云。龍出洞時云片片。鳳棲梧處葉青青。

問。承　皇帝序云。直指性宗。單傳心印。可得於眉睫。可薦于言前。如何是直指性宗底句。

作家　君王方恁么道。

僧曰。廓然全露真訊息。恭覽　今朝御製文。

師云。一言妙契寰中旨。千古淳風特地清。

問。四海禪宗。今朝光顯。學人上來。請師舉唱。

師云。靜為天地本。動合聖賢心。

僧曰。雷音一剖乾坤肅。御筆才揮萬象明。

師云。五云生岳頂。一氣鎮寰中。

僧曰。寒松露滴澄潭月。秋菊新開萬蕊香。

師云。知時別宜。

問　御書新降。　帝澤初沾。正當此時。請師說法。

師云。　聖文輕世寶。　宸筆帶天香。

僧曰。祖𦦨續時光燦燦。覺花開處葉重重。

師云。不妨道著。

問。清焚一炷玉爐煙。上祝　吾皇壽萬千。佛𦦨祖燈從此盛。請師高唱太平年。

師云

【現代漢語翻譯】 現代漢語譯本 僧人說：『既然如此，那麼少室山（Shaoshi Mountain）因此增加了道場的價值，法雲堂（Fayun Hall）上更加光輝燦爛。』 師父說：『知恩圖報恩情。』 僧人問：『聽師父您說，只憑一滴曹溪（Caoqi）的水，就能四海普降甘霖來報答皇上的恩德。既然皇上的恩典已經降臨，祖師的道統重新彰顯，那究竟是怎麼回事呢？』 師父說：『三十年來，很少遇到這樣的提問。』 僧人說：『過去的燈明佛（Dipamkara Buddha），其本來的光芒瑞相就是如此。』 師父說：『龍從洞中出來時雲彩片片，鳳凰棲息在梧桐樹上時葉子青翠。』 僧人問：『蒙皇上在序言中說，直指性宗（Zhizhi Xingzong），單傳心印（Dan Chuan Xin Yin），可以在眉睫之間領會，可以在言語之前意會。什麼是直指性宗的根本要義呢？』 師父說：『只有真正有作為的君王才能這樣說。』 僧人說：『廓然開朗，完全顯露出真實的訊息，恭敬地拜讀今天皇上御製的文章。』 師父說：『一句話巧妙地契合了天下的宗旨，千百年來的淳樸風尚顯得格外清明。』 僧人問：『四海的禪宗，今天得以光大顯揚。學人前來，請師父您來宣揚。』 師父說：『靜是天地的根本，動合乎聖賢的心意。』 僧人說：『雷音一響，天地肅穆，御筆一揮，萬象光明。』 師父說：『五彩祥雲從山頂升起，一股正氣鎮守著天下。』 僧人說：『寒冷的松樹上露珠滴落，澄澈的潭水映照著明月，秋天的菊花新開，散發著萬千花蕊的芬芳。』 師父說：『要懂得順應時節，分別適宜。』 僧人問：『皇上的御書剛剛頒降，皇恩浩蕩，正當此時，請師父說法。』 師父說：『聖上的文章輕視世間的珍寶，皇上的筆墨帶著天上的香氣。』 僧人說：『祖師的法脈延續，時光燦爛輝煌，覺悟之花開放，枝繁葉茂。』 師父說：『不妨說出來。』 僧人問：『清凈地焚燒一炷玉爐中的香，向上祝願吾皇萬壽無疆。佛法和祖師的燈火從此興盛，請師父高聲歌唱太平盛世。』 師父說：

【English Translation】 English version The monk said, 'In that case, Shaoshi Mountain (Shaoshi Mountain) will increase its value as a place of spiritual practice, and Fayun Hall (Fayun Hall) will shine even more brilliantly.' The Master said, 'Know kindness and repay kindness.' The monk asked, 'I heard you say, Master, that with just a drop of Caoqi (Caoqi) water, one can bring abundant rain to the four seas to repay the Emperor's kindness. Now that the Emperor's grace has descended and the ancestral teachings are being re-emphasized, what is the essence of this?' The Master said, 'In thirty years, I have rarely encountered such a question.' The monk said, 'The light and auspicious signs of Dipamkara Buddha (Dipamkara Buddha) in the past were just like this.' The Master said, 'When the dragon emerges from the cave, clouds appear in patches; when the phoenix perches on the parasol tree, the leaves are green.' The monk asked, 'His Majesty said in the preface, 'Directly pointing to the nature school (Zhizhi Xingzong), singularly transmitting the mind seal (Dan Chuan Xin Yin), it can be understood between the eyebrows and eyelashes, and comprehended before words are spoken.' What is the fundamental meaning of directly pointing to the nature school?' The Master said, 'Only a truly accomplished monarch can say such things.' The monk said, 'Clearly and openly revealing the true message, we respectfully read His Majesty's imperial writing today.' The Master said, 'One word skillfully matches the purpose of the world, and the pure customs of thousands of years are particularly clear.' The monk asked, 'The Zen school of the four seas is gloriously manifested today. A student has come forward, please Master, proclaim it.' The Master said, 'Stillness is the root of heaven and earth, and movement accords with the minds of sages and worthies.' The monk said, 'With a thunderous sound, the universe is solemn; with a stroke of the imperial pen, all things are illuminated.' The Master said, 'Five-colored auspicious clouds rise from the mountain peak, and a vital energy guards the world.' The monk said, 'Dewdrops on the cold pine reflect the moon in the clear pool, and autumn chrysanthemums bloom anew, emitting the fragrance of myriad blossoms.' The Master said, 'Know the times and differentiate what is appropriate.' The monk asked, 'The imperial decree has just been issued, and the Emperor's grace is newly bestowed. At this very moment, please Master, expound the Dharma.' The Master said, 'The Emperor's writing disregards worldly treasures, and the imperial brush carries the fragrance of heaven.' The monk said, 'The ancestral Dharma lineage continues, the time is bright and glorious, the flowers of enlightenment bloom, and the branches and leaves are luxuriant.' The Master said, 'It doesn't hurt to say it.' The monk asked, 'Cleanly burn a stick of incense in the jade censer, and offer blessings to our Emperor for ten thousand years of life. May the Buddha Dharma and the ancestral lamp flourish from now on. Please Master, sing aloud of the years of great peace.' The Master said:

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。禪林生瑞氣。梵剎起祥雲。

僧曰。祝　聖一句又作么生。

師云。近聞南嶽僧來說。融頂萬年松倍高。

師乃云。佛心量廓。明明洞照於十方。祖意淵沖。杳杳冥通於三際。少室而花開萬朵。鷲峰而𦦨列千燈。芬馥滿於寰區。光華徹于沙界。或調根而授法。或疏派以鑿源。聳干垂枝。騰光潛耀。統歸於一致。分立於五宗。所以天臺智者。指以一心。通乎三觀。蓮華談於一妙。薰風盡於九旬。文句交羅。法性澄湛。作兩朝之師表。為千古之規模。　賢首國師趣舉一毫。七處九會齊彰。剖折一塵。百門萬行備足。圓融具德相包容。啟頓初心。便成正覺。慈恩法主。寶劍垂袖。悟徹於一心。援筆臨文。疏成於百本。六釋義而廣明。三無性以澄辯。橐籥人天。笙簧宗教。　南山律師具三千威儀。持八萬細行。演十誦妙旨。唱五分律文。洞曉開遮。深明軌範。布三番之羯磨。作四果之初因。王臣瞻依。天人侍衛。達磨祖師單傳佛印。直指人心。自悟自明。自通自證。潛光資于實行。密旨契于宗風。十聖那知。三賢罔測。

若臨機而大用。固不拘於小慈。抬眸則青嶂千重。擬思則白雲萬頃。全體分付。覿面相呈。德山一棒。則血濺星飛。臨濟一喝。則風生霞散。雲門顧鑒。分明涵蓋乾坤。雪嶺提撕。

便見光輝日月。趙州柏翠。靈云桃花。拂握龜毛。頭頭指示。杖橫兔角。物物全提。輪動般若神鋒。八萬寧靜。磨礱智慧寶劍。四海宴清。迥超心識之端。透出語言之表。由斯性海明珠。光光而滿目。形山大寶。涌涌而現前。放去全機。拈來受用。然雖如是。正當今日。如是話會。竊思佛法付授　國王。囑以威德護持。使之流佈沙界。

恭惟　皇帝陛下。聰明文思。為三千大千之尊。　睿哲英諆。作百億四洲之主。是真菩薩。現為　明君。故能頓悟佛心。頓明祖意。頓圓知見。頓徹性源。運大等慈。不忘授記。降　聖文于覺苑。灑　宸翰于禪河。　詔行續燈。助明　國祚。非謂釋門一時之幸。實為禪宗萬古之光。瞻望　天庭。不勝感荷。以此舉揚。上延　睿算。伏願　皇帝陛下。智若日月燈佛。洞照大千。壽如山海慧王。永延長劫。

師復云。恭承　聖序云。箭鋒相拄。鞭影齊施。直指性宗。單傳心印。可得於眉睫。可薦于言前。諸禪德。若此訊息出在威音王佛已前。超過釋迦老子一著。明眼高人。同爲　證明。伏惟珍重。

恭發願文

越國大長公主妾．集慶軍節度觀察留後上柱國駙馬都尉臣張敦禮。偕發虔誠。嚴備己俸。謹就杭州選工。鏤板摹印建中靖國續燈錄三十卷．目錄三卷。以御製

【現代漢語翻譯】 現代漢語譯本 便見光輝的日月。趙州的柏樹依然翠綠，靈云看見桃花而悟道。拂塵能拂去的是不存在的龜毛，處處都在指示真理。禪杖橫掃的是虛幻的兔角，萬物都完全顯現。輪轉般若的無上智慧，八萬四千煩惱皆歸於寧靜。磨礪智慧的寶劍，四海之內宴享太平。遠遠超越了心識的侷限，透徹領悟了語言文字之外的真諦。因此，自性之海中涌現明亮的珍珠，光芒四射，充滿視野。如同形山蘊藏巨大的寶藏，源源不斷地顯現在眼前。放開一切機巧，信手拈來皆可受用。雖然是這樣，正當今日這樣的法會，我私下認為佛法傳授給國王，囑託他用威德來護持，使佛法流佈于整個世界。

恭敬地讚頌皇帝陛下，您的聰明才智和文學造詣，堪為三千大千世界之尊。您的英明睿智，是百億四洲之主。您是真正的菩薩，示現為英明的君主。所以能夠頓悟佛心，頓明祖師的意旨，頓然圓滿知見，頓然徹悟自性的根源。運用廣大的慈悲心，不忘過去的授記。將神聖的文章降臨于覺悟的園地，將皇帝的墨寶灑向禪宗的河流。詔令續傳佛燈，幫助照亮國家的命運。這不僅僅是佛門一時的幸運，實在是禪宗萬古的光輝。瞻仰天庭，不勝感激。因此，我將此功德舉揚，上祝皇帝延年益壽。 伏願皇帝陛下，智慧如同日月燈佛（指佛的智慧能照亮世界），洞察照耀整個大千世界。壽命如同山海慧王（比喻壽命極長），永遠延續無盡的時間。

師父又說：恭敬地拜讀聖序說：箭鋒相對，鞭影齊施，直指心性之宗，單傳心印。可以在眉睫之間領會，可以在言語之前意會。諸位禪德，如果這個訊息出現在威音王佛（過去佛名）之前，就超過了釋迦老子（釋迦牟尼佛）一著。明眼的修行人，共同為此證明。 伏惟珍重。

恭敬地發願：

越國大長公主的妾、集慶軍節度觀察留後、上柱國駙馬都尉臣張敦禮，一同虔誠地發願，嚴謹地準備自己的俸祿，恭敬地在杭州選擇工匠，雕版摹印《建中靖國續燈錄》三十卷，目錄三卷，以及御製

【English Translation】 English version Then one sees the light and splendor of the sun and moon. The cypress of Zhaozhou remains green, and Lingyun attained enlightenment upon seeing the peach blossoms. One can brush away non-existent turtle hair with a whisk, indicating the truth everywhere. The staff sweeps away the illusory rabbit horns, and all things are fully revealed. The wheel of Prajna's (wisdom) divine power turns, bringing peace to eighty-four thousand afflictions. Sharpening the precious sword of wisdom, the four seas enjoy tranquility. Transcending the limits of consciousness, penetrating the true meaning beyond words. Therefore, from the sea of self-nature, bright pearls emerge, radiating light and filling the eyes. Like the great treasures hidden in Mount Xing, they continuously appear before us. Letting go of all contrivances, one can freely take and use whatever is at hand. Although this is so, on this very day, at such a Dharma assembly, I humbly believe that the Buddha Dharma was entrusted to the king, with the charge to protect it with his power and virtue, so that it may spread throughout the world.

Respectfully praising His Majesty the Emperor, your intelligence and literary talent are worthy of being the尊(honored one) of the three thousand great thousand worlds. Your wisdom and sagacity make you the master of hundreds of millions of four continents. You are a true Bodhisattva, appearing as an enlightened ruler. Therefore, you are able to instantly awaken to the Buddha's mind, instantly understand the Patriarch's intention, instantly perfect your knowledge and vision, and instantly penetrate the source of self-nature. Exercising great compassion, you do not forget the past prophecy. You bestow sacred writings upon the garden of enlightenment, and sprinkle the Emperor's calligraphy upon the river of Zen. You decree the continuation of the lamp, helping to illuminate the nation's destiny. This is not only a temporary fortune for the Buddhist community, but truly the eternal glory of Zen. Looking up to the 天庭(imperial court), I am filled with gratitude. Therefore, I offer this merit, wishing the Emperor a long life. May His Majesty the Emperor, with wisdom like the Sun-Moon Lamp Buddha (referring to the Buddha's wisdom that illuminates the world), deeply understand and illuminate the entire great thousand world. May your life be like the Mountain-Sea Wisdom King (an analogy for extremely long life), eternally extending for endless kalpas.

The Master further said: Respectfully reading the Holy Preface, it says: 'Arrow points meet, whip shadows align, directly pointing to the essence of nature, singularly transmitting the mind seal. It can be grasped between the eyebrows, and understood before words.' All you Zen practitioners, if this message appeared before the time of 威音王佛(Venerable Sound King Buddha, name of a past Buddha), it would surpass 釋迦老子(Shakyamuni Buddha) by one move. Clear-eyed practitioners, together bear witness to this. I respectfully urge you to cherish this.

Respectfully making a vow:

The concubine of the Grand Princess of Yue, Zhang Dunli, the Military Commissioner of Jiqing, the Pillar of the State, and the Imperial Son-in-Law, together sincerely make this vow, carefully preparing our own俸祿(stipend), and respectfully selecting artisans in Hangzhou to carve and print the 'Jianzhong Jingguo Continued Record of the Lamp,' thirty volumes, with three volumes of catalog, as well as the Imperial Edition

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序冠其首。以臣惟白上 皇帝書．臣敦禮上　皇帝劄子並蒙 恩付受節次錄附於后。流佈天下。所集勝利。併爲上贊　皇圖。祝嚴　聖壽。永永萬年。無窮無盡。法界有情。同沾般若正因。共獲金剛種智。

建中靖國元年十月　天寧節日臣張敦禮恭題

都勾當藏主沙門　靈肇

同勾當住聖泉寺傳法沙門　紹登

都勸首住持傳法沙門　普明

前都勸首住持傳法惠空大師　沖真

勸首應賢食方正能直言極諫科陳賜

朝請大夫知福州軍州兼管內勸農事

充福建路兵馬鈴轄柱國借　　紫

請主參知政事元絳

證會　靈應侯王

【現代漢語翻譯】 現代漢語譯本： 將此序置於卷首。我，臣張敦禮，呈給皇上的書信，以及我恭敬呈給皇上的札子，都蒙受恩準交付並記錄在後。愿此流通天下，所積聚的勝利，都用來讚頌皇上的宏圖，祝願聖上的壽命，永遠萬年，無窮無盡。愿法界一切有情眾生，都能一同沾染般若（智慧）的正因，共同獲得金剛（堅固不壞）的種智（一切種類的智慧）。

建中靖國元年十月天寧節日，臣張敦禮恭敬題寫。

都勾當藏主沙門靈肇

同勾當住聖泉寺傳法沙門紹登

都勸首住持傳法沙門普明

前都勸首住持傳法惠空大師沖真

勸首應賢食方正能直言極諫科陳賜

朝請大夫知福州軍州兼管內勸農事

充福建路兵馬鈴轄柱國借紫

請主參知政事元絳

證會 靈應侯王 English version: Placing this preface at the beginning. I, your subject Zhang Dunli, present to the Emperor letters, and respectfully submit to the Emperor memoranda, all of which have been graciously approved and recorded hereafter. May this circulate throughout the world, and may all accumulated victories be used to praise the Emperor's grand plan, and to wish the Holy One's longevity, forever for ten thousand years, without end. May all sentient beings in the Dharma realm together be imbued with the true cause of Prajna (wisdom), and together attain the Vajra (indestructible) seed-wisdom (wisdom of all kinds).

Respectfully inscribed by your subject Zhang Dunli on the Tianning Festival, October, the first year of Jianzhong Jingguo.

Chief Administrator of the Treasury, Shramana Lingzhao

Co-administrator, Dharma-transmitting Shramana Shaodeng, residing at Holy Spring Temple

Chief Promoter and Abbot, Dharma-transmitting Shramana Puming

Former Chief Promoter and Abbot, Dharma-transmitting Great Master Huikong Chongzhen

Promoter Yingxian, recipient of the 'Upright and Able to Speak Frankly and Offer Sincere Advice' title, Chen Ci

Adviser to the Emperor, concurrently managing agricultural affairs within the Fuzhou military district

Serving as Military Commissioner of Fujian Road, Pillar of the State, bearing the Purple Robe

Invited Principal, Vice-Chancellor Yuan Jiang

Witness: Lord Lingying

【English Translation】 English version: Placing this preface at the beginning. I, your subject Zhang Dunli, present to the Emperor letters, and respectfully submit to the Emperor memoranda, all of which have been graciously approved and recorded hereafter. May this circulate throughout the world, and may all accumulated victories be used to praise the Emperor's grand plan, and to wish the Holy One's longevity, forever for ten thousand years, without end. May all sentient beings in the Dharma realm together be imbued with the true cause of Prajna (wisdom), and together attain the Vajra (indestructible) seed-wisdom (wisdom of all kinds).

Respectfully inscribed by your subject Zhang Dunli on the Tianning Festival, October, the first year of Jianzhong Jingguo.

Chief Administrator of the Treasury, Shramana Lingzhao

Co-administrator, Dharma-transmitting Shramana Shaodeng, residing at Holy Spring Temple

Chief Promoter and Abbot, Dharma-transmitting Shramana Puming

Former Chief Promoter and Abbot, Dharma-transmitting Great Master Huikong Chongzhen

Promoter Yingxian, recipient of the 'Upright and Able to Speak Frankly and Offer Sincere Advice' title, Chen Ci

Adviser to the Emperor, concurrently managing agricultural affairs within the Fuzhou military district

Serving as Military Commissioner of Fujian Road, Pillar of the State, bearing the Purple Robe

Invited Principal, Vice-Chancellor Yuan Jiang

Witness: Lord Lingying

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