X85n1593_禪宗正脈
卍新續藏第 85 冊 No. 1593 禪宗正脈
No. 1593-A 禪宗正脈序
有大聖人中天印度。曰能仁氏。乃往古昔然燈所記。賢劫次補。四十九年開示演化。接物利生。悲濟無量。仁慈普覆。聲教所被。微塵剎海。而雙林息照。布瑟波印于飲光。少室單傳。摩訶衍基於達磨。此正法眼藏。教外別傳。禪宗之所自也。已而六傳至曹溪。而支分派別。洋溢氾濫。遍滿天下。不有文字紀錄事緣。又何以知其投針玄趣。激電迅機。開示妙明之真性哉。此吳僧道原。傳燈錄之所有作。而 有宋真宗皇帝。詔翰林學士楊億之所有敘而總裁也。后斯轍者。曰廣燈。續燈。聯燈。普燈。雖各詳略不同。亦無非所以明此一大事也。宋時有僧濟者。患五燈之浩瀚。作五燈會元。以惠來學。甚盛心也。然而後人猶以未易通究為病者。是其中間機緣語句。峻險者。壁立萬仞。淺近者。鼻孔半邊。或入海而算沙。或追羊而感岐。此 國朝嘉興府僧如𢀷。禪宗正脈之所有作也。𢀷蚤參空谷禪師于虎林得旨。即韜光環堵于嘉禾之真如。四海象龍。望風向慕。而參禮者戶屨常滿。而慨夫五燈之機緣峻險曰。上根之人。當頭便領。十日並照。中下之徒。銀山鐵壁。絲毫萬里。用是抄錄簡集。由某佛以至某人之嗣。凡
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 85 冊 No. 1593 禪宗正脈 No. 1593-A 禪宗正脈序 有一位偉大的聖人降生於中天印度，名叫能仁氏（釋迦牟尼佛）。他是往昔然燈佛所授記，賢劫中將要補位的佛。他用了四十九年的時間開示演化，接引眾生，利益他們，他的慈悲救濟是無量的，仁慈普照一切。他的聲教所及之處，遍佈微塵剎土。後來在雙林樹下示現涅槃，將布瑟波印（以花拈示的禪法）傳給飲光迦葉（摩訶迦葉），在少室山單傳心印，達摩（菩提達摩）弘揚摩訶衍那（大乘佛法）。這就是正法眼藏，教外別傳，禪宗的起源。 後來經過六代傳至曹溪（慧能），禪宗開始支分派別，像水一樣洋溢氾濫，遍滿天下。如果沒有文字記錄這些事蹟因緣，又怎麼能瞭解其中投針玄妙的趣味，電光石火般迅速的機鋒，以及開示妙明真性的宗旨呢？因此有吳地的僧人道原，編寫了《傳燈錄》，並且有宋真宗皇帝（997年-1022年）詔令翰林學士楊億作序並總裁。 後來效仿這種做法的人，有《廣燈錄》、《續燈錄》、《聯燈錄》、《普燈錄》。雖然各自詳略不同，但無非都是爲了闡明這一大事因緣。宋朝時有位僧人名叫濟，他苦於《五燈會元》的浩瀚，於是作《五燈會元》，以方便後人學習，用心良苦。然而後人仍然覺得難以通透理解，這是因為其中機緣語句，峻險的像萬仞高墻，淺近的又像只看到鼻孔的一半。有時像入海算沙一樣徒勞無功，有時又像追趕迷途的羊而不知方向。 因此，國朝（清朝）嘉興府的僧人如𢀷，編寫了《禪宗正脈》。如𢀷早年參學于虎林的空谷禪師，並得到他的旨意。之後便隱居在嘉禾真如寺，四海的賢才如象龍一般，仰慕他的風範。前來參拜學習的人絡繹不絕。他感慨《五燈會元》的機緣語句過於峻險，說：『上根器的人，當頭棒喝便能領悟，如同十個太陽同時照耀。而中下根器的人，卻覺得像面對銀山鐵壁一樣，絲毫也無法進入，相差十萬八千里。』因此他抄錄簡集，從某佛到某人的嗣法，凡是...
【English Translation】 English version 卍 New Continued Tripitaka, Volume 85, No. 1593, The Authentic Lineage of Chan Buddhism No. 1593-A Preface to The Authentic Lineage of Chan Buddhism There was a great sage in Central India, named Neng Ren Shi (Shakyamuni Buddha). He was predicted by Dipankara Buddha in the past and is the next Buddha to fill the position in this Bhadrakalpa. He spent forty-nine years expounding and transforming, receiving beings and benefiting them. His compassion and salvation were immeasurable, and his kindness covered all. His teachings reached countless lands. Later, he entered Nirvana under the twin Sala trees, passing the Puspa Seal (the Zen method of showing a flower) to Yin Guang Kasyapa (Mahakasyapa). He transmitted the mind seal singularly at Shaoshi Mountain, and Dharma (Bodhidharma) propagated Mahayana (Great Vehicle Buddhism). This is the Right Dharma Eye Treasury, a special transmission outside the teachings, the origin of Chan Buddhism. Later, after six generations, it was transmitted to Cao Xi (Hui Neng), and Chan Buddhism began to branch out, overflowing like water, spreading all over the world. If there were no written records of these events and causes, how could one understand the profound taste of throwing a needle, the swift opportunity of lightning, and the purpose of revealing the wonderful and bright true nature? Therefore, the monk Daoyuan of Wu compiled the 'Transmission of the Lamp', and Emperor Zhenzong of the Song Dynasty (997-1022) ordered the Hanlin Academician Yang Yi to write a preface and preside over it. Later people who imitated this practice included the 'Extensive Lamp Record', 'Continued Lamp Record', 'Linked Lamp Record', and 'Universal Lamp Record'. Although each has different details, they all aim to clarify this great cause and condition. During the Song Dynasty, there was a monk named Ji who was troubled by the vastness of the 'Compendium of Five Lamps', so he created the 'Compendium of Five Lamps' to facilitate learning for later generations, with great care. However, later people still found it difficult to understand thoroughly, because the opportunities and words in it were as steep as ten thousand-foot walls, and the shallow ones were like only seeing half of the nostrils. Sometimes it is as futile as counting sand in the sea, and sometimes it is like chasing a lost sheep without knowing the direction. Therefore, Ru𢀷, a monk from Jiaxing Prefecture in the Qing Dynasty, compiled 'The Authentic Lineage of Chan Buddhism'. Ru𢀷 studied with Zen Master Konggu of Hulin in his early years and received his instructions. After that, he lived in seclusion in the Zhenru Temple in Jiahe. Talents from all over the world, like elephant dragons, admired his demeanor. People who came to visit and study were endless. He lamented that the opportunities and words in the 'Compendium of Five Lamps' were too steep, saying: 'People with superior roots can understand immediately when struck on the head, like ten suns shining at the same time. But people with medium and inferior roots feel like they are facing a silver mountain and iron wall, unable to enter at all, with a difference of hundreds of thousands of miles.' Therefore, he copied and compiled, from a certain Buddha to a certain person's Dharma heir, all...
幾世幾百人為幾卷。俾人人通曉以為證悟之因。復夢神教。題曰禪宗正脈。刻梓流通。猗歟盛哉。書成。飛錫踵門。以敘文為請。嘻余耄矣。豈足以敘此書之文哉。然而仰惟。 佛法自漢永平東被真丹。禪宗一宗。遍滿寰宇。佛祖以下。得其傳者。自一燈以至無盡燈焉迄今逮二千祀。代有 金輪深信體解。作興歡動。振耀金湯。際我 大明 太祖高皇帝。聖神文武。統御華夷。樹剎建幢 天章御製。躋斯民于仁壽之域。措天下於雍熙之治。 太宗文皇帝。繼體守成。欽明文思。光被四表。 聖治無為。制詞讚詠。佛日光輝。欽惟 皇上嗣登大寶。聖哲溫恭。厲精圖治。四海會同。 佛聖再來。佛法外護。天人葉贊。率土昇平。白𩬊禮臣。乞骸歸老。受 恩莫報。弗遑寧居。間得一覽禪宗正脈。大為慶幸。異時必有以是帙冒塵 睿覽。若景德之傳燈錄者矣。第不知奉 詔總裁刪定。而兼敘引者為誰也。(臣)雖老矣。猶能欣戴拱嘿。以俟其美音。
大明弘治三年歲在庚戌除夕前一日 賜進士階榮祿大夫正治上卿太子少保禮部尚書 奉 敕致仕前兼左春坊左庶子八十二翁杭郡鄒干撰
No. 1593-B 禪宗正脈敘
原夫三界惱熱。灼諸火之易燃。一物長靈。亙億劫而弗滅。欲求作佛。莫切證心。
【現代漢語翻譯】 現代漢語譯本： 幾世幾百人的努力彙集成這幾卷書。希望人人都能通曉它，作為證悟的因緣。又夢見神靈教誨，題名為《禪宗正脈》，刻印流傳，真是盛事啊！書成之後，有僧人前來拜訪，請求我作序。唉，我老了，哪裡有資格為這本書作序呢？然而，我仰慕思惟。 佛法自從漢朝永平年間（公元68-75年）傳入中國，禪宗一派，遍佈天下。佛祖以下，得到傳承的人，從一燈禪師到無盡燈禪師，直到如今已經兩千年了，歷代都有 金輪王（指帝王）深信佛法，身體力行地理解佛法，弘揚佛法，使佛法興盛。到了我們 大明王朝，太祖高皇帝（朱元璋，公元1368-1398年），聖明神武，統治華夏各族，廣建寺廟佛塔， 天章御製（指皇帝親自撰寫的文章），使百姓生活在仁愛長壽的社會，天下太平。 太宗文皇帝（朱棣，公元1402-1424年），繼承皇位，守成基業，英明有文采，恩澤廣佈四方， 聖明統治，無為而治，創作詩詞讚美佛法，佛光普照。恭敬地希望 當今皇上（明孝宗朱祐樘）繼承皇位，聖明哲慧，溫和恭敬，努力治理國家，四海歸心， 如同佛聖再次降臨，護持佛法，天人讚嘆，天下太平。我這個白髮老臣，請求告老還鄉，承受 皇恩難以報答，不敢安居。偶爾有機會拜讀《禪宗正脈》，感到非常慶幸。將來一定有人會將此書呈給皇上 御覽，就像當年的《景德傳燈錄》一樣。只是不知道奉 皇上旨意總裁刪定，並且兼作序言的人是誰呢？我（臣）雖然老了，仍然能夠欣喜地拱手靜聽，等待著美好的聲音。
大明弘治三年（公元1490年）庚戌年除夕前一日 賜進士出身榮祿大夫正治上卿太子少保禮部尚書 奉 敕致仕前兼左春坊左庶子八十二歲老翁杭郡鄒干 撰
《禪宗正脈敘》
原本三界充滿煩惱和熱惱，像火一樣容易燃燒。而有一物長存不滅，經歷億劫也不會消亡。想要成佛，最重要的是證悟自心。
【English Translation】 English version: These few volumes are the culmination of efforts spanning several generations and hundreds of individuals. It is hoped that everyone can understand them and use them as a cause for enlightenment. I also dreamed of divine instruction, naming it 'The Authentic Lineage of Zen Buddhism,' to be printed and circulated. What a grand undertaking! After the book was completed, a monk came to visit, requesting me to write a preface. Alas, I am old, how can I be worthy of writing a preface for this book? However, I look up and contemplate. Since Buddhism was introduced to China during the Yongping era (68-75 AD) of the Han Dynasty, the Zen sect has spread throughout the world. From the Buddha and onwards, those who received the transmission, from Zen Master Yideng to Zen Master Wujindeng, until now, two thousand years have passed, and in each generation there have been Golden Wheel Kings (referring to emperors) who deeply believed in Buddhism, understood it through practice, promoted it, and made it flourish. Coming to our Great Ming Dynasty, Emperor Taizu Gao (Zhu Yuanzhang, 1368-1398 AD), sagacious and martial, ruled over the Chinese people, built temples and pagodas extensively, Tian Zhang Imperial Edicts (referring to articles personally written by the emperor), enabling the people to live in a society of benevolence and longevity, and the world to be at peace. Emperor Taizong Wen (Zhu Di, 1402-1424 AD), inherited the throne, maintained the foundation, wise and cultured, with grace spreading in all directions, Sagacious rule, governing through non-action, creating poems and praising Buddhism, the light of the Buddha shining everywhere. Respectfully hoping that The current Emperor (Emperor Xiaozong of Ming, Zhu Youtang) inherits the throne, sagacious and wise, gentle and respectful, striving to govern the country, with the hearts of all under heaven united, Like the Buddha and sages descending again, protecting Buddhism, praised by gods and humans, the world is at peace. I, this white-haired old minister, request to retire and return to my hometown, receiving Imperial grace that is difficult to repay, not daring to live in peace. Occasionally having the opportunity to read 'The Authentic Lineage of Zen Buddhism,' I feel very fortunate. In the future, someone will surely present this book to the Emperor for Imperial review, just like the 'Jingde Records of the Transmission of the Lamp' of that year. I just don't know who is the one who, by Imperial decree, presides over the editing and also writes the preface? I (your minister), although old, can still happily listen with folded hands, waiting for the beautiful sound.
The day before New Year's Eve in the Gengxu year (1490 AD) of the third year of the Hongzhi era of the Great Ming Dynasty Awarded Jinshi rank, Grand Master of Ronglu, Senior Official of Zhengzhi, Crown Prince's Tutor, Minister of the Ministry of Rites By Imperial decree, retired former concurrently Zuo Chunfang Zuo Shuzi, eighty-two-year-old man of Hangzhou, Zou Gan, wrote
Preface to 'The Authentic Lineage of Zen Buddhism'
Originally, the Three Realms are full of afflictions and heat, like fire that is easily ignited. But there is one thing that is long-lasting and indestructible, that will not perish even after billions of kalpas. If you want to become a Buddha, the most important thing is to realize your own mind.
心本圓成。性原妙覺。恒河沙數總具如來。萬徑千蹊悉歸定慧。若心外求佛。何異㸑塵以為糜性。外探宗真。䫫吹砂而作飯。能使菩提融徹。摩尼朗曜。明宗衍派。啟迪沙門。難矣。然我 釋迦文佛。迨夫達摩祖師方軌弘宣。既著明於西域。分鏕顯說。亦漸移于東土。闡無三之教。開不二之門。禪悅彌彰。宗風大普。導示眾惑。遏絕諸妄。萬涂叢歸。一繇般若。由是有溈仰法眼雲門。至以曹洞靈濟之五宗。各自成佛作祖。有一世二世。以至數世。十世百世之法嗣。亦自授派傳支。燈燈繼續。缽缽相承。聆此師傳。參他僧旨。譬持明鏡遇物。可以鑒形。若投良劑。隨方因之療疾。家操智炬。燭眾生於迷途。人駕慈航。渡群品于覺海。此禪宗正脈之所以作也。夫禪而曰宗。妙心珠之悟證。脈而曰正。去[脈-月+彳]道之外邪。公案分明。階級剖別。剪經文之蕪蔓。斷文字之葛藤。廣取頓漸之妙言。獨宏問答之奧義。誠禪域之南車。宗門之武庫者也。如巖上人。摹寫赫𨂜。鬻其瓶缽。鏟劂梨棗。募彼金錢。數載拮據。一朝卒業。實心歡喜。質問愚蒙。蒙也慈波空蕩。苦海易沈。印證未窺乎真如。希仰猶累于塵垢。若夫尊南為聖。𠷣北為愚。背北向南。大悟可入。背南向北。下愚匪明。是在學佛之徒。得迦葉之會心。豈必出
家之流。效豐干之饒舌。
萬曆乙巳初秋閩郡徐𤍗興公序
No. 1593-C 禪宗正脈引
景泰庚午。𢀷參學空谷禪師于修吉山。山在杭西湖上。先是師積稔緣化吾郡。夜話山房。獲親爐鞴。一日問師。如何是露柱。師良久曰。此是說不得底。自會去。厥後成化庚寅。師還化。其年𢀷四十六。亦病革再蘇。自惟失怙間。始專心凈土。勸人唸佛。數以米一粒一聲。積二百斛。供眾三年。印圖若干萬相。涉十有五年。迄今未既也。頃在杭時。嘗閱五燈會元。弗果終帙。今偶獲展讀。謂是空谷先師。親加點句者。何幸遇之。感悸交至。第以此書機緣峻險。萹帙浩繁。粵有上根當頭便領。十日並照。所謂高暉之臨幽谷。長風之遊太虛者也。自余中下之流。銀山鐵壁。絲毫萬里。鈍置己躬。妄生知解。以為成立。為此發心。抄錄蕳集。以便觀覽。或者謂。余手風絕筆。已四十年。龍鍾耄老。不堪筆硯。余皆不應。丙午仲冬一之日。始晝則抄錄夜則檢閱。至唐杜鴻謁無住禪師庭樹鴉鳴時。遂有省。所謂得個入頭。非悟也。由是益堅其志。自言。若無先師存日提激。何有今日事哉。復自念言。蕳集果符佛意。整合當以何名。是夜若聞神語。曰禪門正脈。覺而異之。先佛有言。汝以緣心聽法。此法亦緣。以此
【現代漢語翻譯】 現代漢語譯本： 如同家常便飯一般。傚法豐干（唐代天臺山國清寺僧人）饒舌說法。
萬曆乙巳（1605年）初秋，閩郡徐𤍗興公作序
禪宗正脈引
景泰庚午（1450年），𢀷在修吉山參學空谷禪師。山在杭州西湖上。此前，禪師長期在吾郡結緣教化，在夜話山房，我有幸親近並接受教誨。一日，我問禪師：『如何是露柱？』禪師沉默良久，說：『這是說不得的，要自己去體會。』後來成化庚寅（1470年），禪師圓寂。那年𢀷四十六歲，也因病重而復甦。自從失去依靠後，我開始專心修習凈土法門，勸人唸佛。用米一粒代表一聲佛號，積攢了二百斛米，供養大眾三年。印刷佛像數萬張。經歷了十五年，至今尚未結束。不久前在杭州時，曾閱讀《五燈會元》，未能讀完。現在偶然有機會再次閱讀，得知這是空谷先師親自圈點過的版本，何其有幸遇到！心中感動不已。只是這本書機鋒峻峭，篇幅浩繁，只有上根之人才能當頭領悟，如十日並照，高陽照臨幽谷，長風游于太虛一般。像我這樣中下之流，面對銀山鐵壁，絲毫之差，謬以千里，白白耽誤自己，妄生知解，以為有所成就。因此發心，抄錄精要，以便觀覽。有人說，我手患風疾，已經擱筆四十年，年老體衰，不堪筆硯。我都沒有理會。丙午（具體年份需要根據上下文確定，但丙午年一般指1546年或1606年）仲冬十一月初一，開始白天抄錄，晚上校對。直到抄錄到唐代杜鴻謁見無住禪師，庭院樹上烏鴉鳴叫時，才有所領悟，所謂得到了一個入門的途徑，並非開悟。由此更加堅定了我的志向。自言：如果沒有先師在世時的提攜激勵，哪有今日之事啊！又自己思量：精要抄錄如果符合佛意，整合后應當叫什麼名字呢？當晚彷彿聽到神語，說：『禪門正脈』。醒來後覺得很奇異。先佛有言：『你以緣心聽法，此法亦是因緣所生。』因此……
【English Translation】 English version: Like a family affair. Emulating Fenggan's (a monk of Guoqing Temple on Mount Tiantai in the Tang Dynasty) eloquent preaching.
Early autumn of the Yi Si year of Wanli (1605), Prefect Xu 𤍗xing of Min County wrote the preface.
Introduction to the Orthodox Lineage of Chan Buddhism
In the Geng Wu year of Jingtai (1450), 𢀷 studied with Chan Master Konggu at Mount Xiuji. The mountain is located on the West Lake in Hangzhou. Prior to this, the Chan master had long been establishing connections and teaching in our county. In the Yehua Mountain House, I had the good fortune to be close and receive instruction. One day, I asked the master: 'What is a pillar?' The master remained silent for a long time and then said: 'This cannot be explained; you must understand it yourself.' Later, in the Geng Yin year of Chenghua (1470), the master passed away. That year, 𢀷 was forty-six years old and also recovered from a serious illness. Since losing my reliance, I began to focus on cultivating the Pure Land practice, encouraging people to recite the Buddha's name. Using one grain of rice to represent one recitation of the Buddha's name, I accumulated two hundred hu of rice, which I used to support the community for three years. I printed tens of thousands of Buddha images. Fifteen years have passed, and I have not yet finished. Not long ago, while in Hangzhou, I read the Wudeng Huiyuan (Compendium of Five Lamps), but I was unable to finish it. Now, I have the opportunity to read it again and learned that this is the version personally punctuated by the late Master Konggu. How fortunate I am to encounter it! My heart is filled with emotion. However, the opportunities presented in this book are steep and dangerous, and the chapters are vast and numerous. Only those with superior roots can immediately comprehend it, like ten suns shining together, the bright sun illuminating a secluded valley, or a long wind traveling through the vast emptiness. Those of us who are of middling or lower capacity, facing silver mountains and iron walls, a slight difference leads to a great error, wasting ourselves in vain, giving rise to false understandings, and thinking that we have achieved something. Therefore, I have resolved to copy the essential points for easy viewing. Some say that I suffer from wind disease in my hands and have stopped writing for forty years, and that I am old and frail and unable to handle the brush and ink. I have ignored all of this. On the first day of the mid-winter month of Bingwu (the specific year needs to be determined based on the context, but Bingwu year generally refers to 1546 or 1606), I began copying during the day and proofreading at night. It was not until I copied the passage about Du Hong of the Tang Dynasty visiting Chan Master Wuzhu, when crows were cawing in the trees in the courtyard, that I had some understanding, what is called gaining an entry point, not enlightenment. From this, I became even more determined in my resolve. I said to myself: If it were not for the encouragement and inspiration of the late master during his lifetime, how could there be today's events! I also thought to myself: If the copied essentials are in accordance with the Buddha's intention, what name should be given to the compilation? That night, I seemed to hear a divine voice saying: 'Orthodox Lineage of Chan Buddhism.' I woke up and felt it was strange. The former Buddhas have said: 'You listen to the Dharma with a conditioned mind; this Dharma is also produced by conditions.' Therefore...
觀之。神即是我。我即是神。夢與非夢。二而一也。矧惟會元佛祖命脈。今曰禪宗正脈。有以夫。於是謹述用心顛末如此。或者又曰。蕳集弗傳。與無集等。亟命同服興聖德海。繕寫成帙。募彼悉檀捐金繡梓。用廣其傳云爾。
時維
大明弘治歲次己酉冬十一月旦嘉禾如𢀷謹識
No. 1593-D 敘古啟明讀禪宗正脈法
達磨西來
馬祖大師示眾。其略云。達磨西來。傳上乘一心之法。令汝等開悟。又引楞伽經。以印眾生心地。
非無知解
歸宗和尚曰。從上古德不是無知解。他高尚之士。不同常流。今時不能自成自立。虛度時光。涌泉云。見解言語總要知通若識不盡。敢保輪迴去在。為何如此。蓋為識漏未盡。汝但盡卻今時。始得成立。
有事商量
趙州和尚曰。兄弟莫久立。有事商量。無事。向衣缽下。坐窮理好。黃龍南禪師。告慈明曰。此心未穩。乞為指示。慈明曰。既如是則坐而商量。
深究洪規
薦福古禪師。嘗參大光玄福嚴雅。無有可其意者。由是終日默然。深究先德洪規。一日覽雲門語。忽然發悟。
得個入頭
大慧禪師曰。山僧十三歲出家。早知有此事。雖在村院裡。常要買諸家語錄看。雖理會未得。然便
【現代漢語翻譯】 觀照它。精神就是我，我就是精神。夢境與非夢境，二者實為一體。更何況是會元佛祖的命脈，如今說是禪宗的正脈。因此，我謹此陳述用心體悟的始終經過。或許有人會說，『簡略的輯錄不予傳播，與沒有輯錄等同。』因此，我急忙命令一同在興聖德海寺修行的德海，將此繕寫成冊，募集信眾捐獻資金，雕版印刷，用以廣泛傳播。
時值
大明弘治己酉年（1489年）冬季十一月初一，嘉禾如𢀷恭敬地記錄。
No. 1593-D 敘古啟明讀禪宗正脈法
達磨西來（Bodhidharma came from the West）
馬祖大師（Mazu Daoyi）向大眾開示，大意是：達磨（Bodhidharma）西來，傳授最上乘一心之法，讓你們開悟。又引用《楞伽經》（Laṅkāvatāra Sūtra），以此印證眾生的心地。
非無知解
歸宗和尚（Guizong Zhichang）說：從前的古德並非沒有知解，他們是高尚之士，不同於常人。現在的人不能自成自立，虛度光陰。涌泉（Yongquan）說：見解言語總要知曉通達，如果認識不透徹，我敢保證你會繼續輪迴。為什麼會這樣呢？因為識漏沒有窮盡。你只要窮盡現在的識漏，才能得以成立。
有事商量
趙州和尚（Zhaozhou Congshen）說：各位師兄弟不要久站，有事就商量，沒事的話，就在衣缽下坐著窮究道理。黃龍南禪師（Huanglong Nanchansi）告訴慈明（Ciming）說：我的心還未安定，請您指示。慈明（Ciming）說：既然這樣，那就坐下來商量。
深究洪規
薦福古禪師（Jianfu Gu Chanshi）曾經參訪大光玄（Daguang Xuan）、福嚴雅（Fuyan Ya），但沒有能讓他滿意的。因此，他終日沉默，深入研究先德的宏大規矩。一天，他閱讀雲門（Yunmen Wenyan）的語錄，忽然開悟。
得個入頭
大慧禪師（Dahui Zonggao）說：我十三歲出家，早就知道有這件事。即使在鄉村寺院裡，也常常要買各家的語錄來看。雖然未能完全理解，但
【English Translation】 Modern Chinese Translation: Observe it. Spirit is me, and I am spirit. Dream and non-dream are one and the same. Moreover, it is the lifeline of the Huiyuan Buddha Ancestor, now said to be the orthodox lineage of Zen. Therefore, I hereby state the beginning and end of the effort of the mind. Perhaps someone will say, 'A brief compilation that is not disseminated is the same as no compilation.' Therefore, I hurriedly ordered Dehai, who practiced together at Xing Sheng De Hai Temple, to transcribe this into a volume, and raised funds from believers to carve and print it, in order to widely disseminate it.
The time is
The first day of the eleventh month of winter in the year Ji You (1489 AD) of the Hongzhi reign of the Great Ming Dynasty, Jiahe Ru𢀷 respectfully records.
No. 1593-D Preface to Enlightening the Ancients: Reading the Orthodox Lineage of Zen
Bodhidharma came from the West
Great Master Mazu (Mazu Daoyi) addressed the assembly, the gist of which was: Bodhidharma (Bodhidharma) came from the West to transmit the supreme one-mind Dharma, so that you may be enlightened. He also quoted the Laṅkāvatāra Sūtra to seal the minds of sentient beings.
Not without knowledge and understanding
Venerable Guizong (Guizong Zhichang) said: The ancient worthies of the past were not without knowledge and understanding. They were noble people, different from ordinary people. People today cannot become self-sufficient and independent, and waste their time. Yongquan said: Views and words must be known and understood thoroughly. If you do not understand them thoroughly, I guarantee that you will continue to be reborn. Why is this so? Because the leakage of consciousness has not been exhausted. You only need to exhaust the leakage of consciousness now to be established.
Something to discuss
Venerable Zhaozhou (Zhaozhou Congshen) said: Brothers, do not stand for long. If there is something to discuss, then discuss it. If there is nothing to discuss, then sit under the robe and bowl and thoroughly investigate the truth. Zen Master Huanglong Nan (Huanglong Nanchansi) told Ciming: My mind is not yet stable, please give me guidance. Ciming said: Since that is the case, then sit down and discuss it.
Deeply investigate the grand rules
Zen Master Jianfu Gu (Jianfu Gu Chanshi) once visited Daguang Xuan and Fuyan Ya, but none of them could satisfy him. Therefore, he remained silent all day long, deeply studying the grand rules of the former worthies. One day, he read the sayings of Yunmen (Yunmen Wenyan) and suddenly became enlightened.
Get an entry point
Zen Master Dahui (Dahui Zonggao) said: I left home at the age of thirteen and knew about this matter early on. Even in the village monastery, I often wanted to buy the recorded sayings of various masters to read. Although I could not fully understand them,
喜雲門睦州說話。汝等未得個入頭。須得個入頭。既得個入頭。不得孤負老僧。(云云)明明向汝道。尚自不會。豈況蓋覆將來。
漸有開廓
空谷和尚僧問。師之省處與我說。為末世之標格。空曰。某謁南極古拙及眾知識。皆令參趙州無字。久而無省。偶見五燈會元中祖師活機用。心漸有開廓。古人機用。我已識之矣。又問。人天眼目碧巖集可看否。空曰。可。
法在汝邊
凈名云。此法即見聞覺知學不得。若離見聞覺知亦不得。到這裡。須知有一條活路。若識得這活路。法在汝邊。
遲速不同
老宿云。這一片田地分付來多時也。我立地待汝構去。古塔主云。利根者畫時解脫。鈍根者或三五年。遠不過十年。若不悟去。老僧與你入拔舌地獄。參。
常習坐禪
馬祖在衡岳山。常習坐禪。南嶽嘗以磨磚作鏡而諭之。乃曰。若執坐相。非達其理。祖師云。執之失度。必入邪路。放之自在。體無去住。妙喜曰。我只要你行亦禪坐亦禪。語默動靜體安然。諸方說靜了方悟。我是悟了方靜。不敢相瞞。未悟時心識紛飛。悟了方貼貼地。
不明大理
德山和尚云。若不明大理。饒你去佛肚裡過來。只是能行底。屎橛不曾遇著。好人便即認得六根門頭光影。向口
里說取露布。是隱言妙句光彩尖新。爭奈你自家無分。仁者是別人涕唾。圓通云。道眼若未明。有甚麼用處。無事切須尋究。玄沙云。道眼不明。生死根源不破。
工夫之說
幻住和尚云。前代諸尊宿。初不曾有做工夫之說。惟是單提此事。俾之言下領悟。又云。古人于參學此道用心處。謂做工夫。斯說最切當。而學者例於此說。
問處求證
佛眼云。昔人因迷而問。故問處求證入。得一言半語。將為事究明令徹去。不似今人胡亂問趁口答。取笑達者。
簡集之意
𢀷以五燈會元浩繁難讀。多有機緣峻險壁立萬仞。上根吐舌。中下罔措。用是唯取顯明簡直者。使人易曉。去取無定。簡整合編。且如會元本集中。牛頭山法融禪師若干人。則總題四祖大醫禪師。旁出法嗣于其前。今正脈中。各以四祖。旁出標幹上。他可類推。上堂示眾。甚有切於人者。輒以愚意。略加標首。如史鑒然。以便尋討。
去繁就簡
是集一依五燈會元。並不敢有所更改也。間有生緣神異參謁問話。繁者不敢備錄。然亦有束而簡之之處。
體會機緣
看機緣須看他師家問處。學者答處。如何即是。如何則不是。自有入處。既得入處。烏有峻險簡直顯明者哉。
隨宜參用
【現代漢語翻譯】 現代漢語譯本： 里說取露布，是隱言妙句，光彩尖新。爭奈你自家無分，仁者是別人涕唾。圓通云：『道眼若未明，有甚麼用處？』無事切須尋究。玄沙云：『道眼不明，生死根源不破。』
工夫之說
幻住和尚說：『前代諸尊宿，初不曾有做工夫之說，惟是單提此事，俾之言下領悟。』又云：『古人于參學此道用心處，謂做工夫，斯說最切當。而學者例於此說。』
問處求證
佛眼云：『昔人因迷而問，故問處求證入，得一言半語，將為事究明令徹去。不似今人胡亂問趁口答，取笑達者。』
簡集之意
𢀷以《五燈會元》浩繁難讀，多有機緣峻險壁立萬仞，上根吐舌，中下罔措。用是唯取顯明簡直者，使人易曉。去取無定，簡整合編。且如會元本集中，牛頭山法融禪師若干人，則總題四祖大醫禪師。旁出法嗣于其前。今正脈中，各以四祖。旁出標幹上。他可類推。上堂示眾，甚有切於人者，輒以愚意，略加標首，如史鑒然，以便尋討。
去繁就簡
是集一依《五燈會元》，並不敢有所更改也。間有生緣神異參謁問話，繁者不敢備錄。然亦有束而簡之之處。
體會機緣
看機緣須看他師家問處，學者答處，如何即是，如何則不是，自有入處。既得入處，烏有峻險簡直顯明者哉。
隨宜參用
【English Translation】 English version: It is said that taking the bulletin is about subtle words and brilliant, novel phrases. It's a pity you have no share in it; for the benevolent, it's just someone else's spit. Yuantong said, 'If the eye of the Dao is not clear, what use is it?' In the absence of affairs, one must earnestly seek and investigate. Xuansha said, 'If the eye of the Dao is not clear, the root of birth and death will not be broken.'
On the Practice of Effort
The Venerable Huanzhu said, 'The venerable ones of previous generations never spoke of 'doing effort'; they only directly pointed to this matter, causing people to understand upon hearing the words.' He also said, 'The ancients referred to the place where they applied their minds to studying this Dao as 'doing effort'; this saying is most appropriate, and scholars follow this saying.'
Seeking Verification in Questions
The Buddha Eye said, 'In the past, people asked because they were confused, so they sought verification and entered through their questions, taking a word or half a phrase as having thoroughly investigated and clarified the matter. It is not like people today who ask randomly and answer off the cuff, making themselves a laughingstock to those who understand.'
The Meaning of Compilation
𢀷 considers the Wudeng Huiyuan (五燈會元) [Compendium of Five Lamps] to be vast and difficult to read, with many opportunities that are steep and precipitous, like walls ten thousand ren (仞) [ancient unit of length] high, causing those of superior capacity to stick out their tongues and those of middle and lower capacity to be at a loss. Therefore, he only takes what is clear and straightforward, making it easy for people to understand. Without fixed criteria for selection, he compiles and edits. For example, in the original collection of the Huiyuan, there are several Zen masters of Niutoushan Farong (牛頭山法融禪師) [Zen master Farong of Niutou Mountain], who are all titled the Fourth Patriarch, Great Physician Zen Master. The Dharma heirs are listed beside them. Now, in this Zhengmai (正脈) [Orthodox Lineage], each is listed as the Fourth Patriarch, with the Dharma heirs marked on the side. Other cases can be inferred similarly. When giving sermons in the hall, if there is something that is particularly relevant to people, he will boldly add a title, like a historical mirror, for easy searching.
Simplifying the Complex
This collection entirely follows the Wudeng Huiyuan and dares not make any changes. In cases of birth stories, miraculous events, or interviews and questions that are lengthy, I dare not record them in full. However, there are also places where I have condensed and simplified them.
Understanding Opportunities
When looking at opportunities, one must look at where the teacher asks and where the student answers, how it is right and how it is not right; there is a place to enter. Once you have found the place to enter, how can there be steep, straightforward, or clear things?
Using as Appropriate
凡機緣上安【評】字。則指圓悟禪師評唱。若安【頌】字。則頌古聯珠有此。或機緣頌古有。及會元無出者。意句圓妙則【增收】。如𢀷鶴望俊流當立大志。亦草率不得。須將諸祖頌古通集。碧巖集。人天眼目。彼此尋究。相助顯發。
古今例同
或曰。五燈會元是佛祖心髓。孰敢妄分優劣。而去取無定耶。曰子豈不見五燈是五家之作。今為會元哉。碧巖集。祖師機緣唯取一百。則禪宗頌古聯珠通集。四百餘人。前人頌之集之。豈不知有一千七百人善知識耶。譬彼病革矣。當求速效之方可也。余之簡集。無他。每見同學。懼繁弗覽。正恐大法湮微。故強為是編。俾易覽易精。而得入悟門者。則不以我為非歟。正魯庵所謂。知我罪我。其唯此集矣。
敘古啟明讀法(終)
禪宗正脈目錄
第一卷 釋迦牟尼佛 摩訶迦葉尊者 阿難尊者 優波鞠多尊者 佛陀難提尊者 脅尊者 富那夜奢尊者 龍樹尊者 迦那提婆尊者 僧迦難提尊者 鳩摩羅多尊者 阇夜多尊者 鶴勒尊者 師子尊者 般若多羅尊者 菩提達磨大師 慧可大祖禪師 僧粲鑒智禪師 道信大醫禪師 弘忍大滿禪師 慧能大鑒禪師 (會元一卷終) (一世)牛頭融 (二世)牛頭巖 鐘山璀
【現代漢語翻譯】 現代漢語譯本： 凡是在機緣語句上標有【評】字的，指的是圓悟禪師的評唱。如果標有【頌】字，則表示《頌古聯珠》中有此內容，或者機緣語句本身就有頌古，以及《五燈會元》中沒有收錄的。如果語句的意境圓融巧妙，則【增收】。如同雄鷹期盼俊才，應當樹立遠大的志向，也不能草率從事。必須將諸位祖師的頌古通集、《碧巖集》、《人天眼目》等書互相參照研究，互相幫助啓發。
古今情況相同。
或者有人問：『《五燈會元》是佛祖的心髓，誰敢隨意區分優劣，而取捨沒有定準呢？』回答說：『你難道沒看到《五燈會元》是五家宗派的作品，現在才彙編成《會元》嗎？《碧巖集》、祖師機緣只選取了一百則，而《禪宗頌古聯珠通集》收錄了四百多人。前人頌揚並收集這些內容，難道不知道有一千七百位善知識嗎？』譬如人病危了，應當尋求快速有效的藥方。我這本簡編，沒有別的用意，只是看到同學們害怕內容繁多而不願閱讀，正擔心大法湮沒衰微，所以勉強編纂此書，使之容易閱讀，容易精通，從而得以進入開悟之門。這樣，他們就不會認為我做錯了吧？正如魯庵所說：『瞭解我，責備我的，大概只有這本書了。』
《敘古啟明讀法》(終)
《禪宗正脈目錄》
第一卷 釋迦牟尼佛（Sakyamuni Buddha） 摩訶迦葉尊者（Mahakasyapa） 阿難尊者（Ananda） 優波鞠多尊者（Upagupta） 佛陀難提尊者（Buddhanandi） 脅尊者（Parsva） 富那夜奢尊者（Punyayashas） 龍樹尊者（Nagarjuna） 迦那提婆尊者（Kanadeva） 僧迦難提尊者（Sanghanandi） 鳩摩羅多尊者（Kumarata） 阇夜多尊者（Jayata） 鶴勒尊者（Haklenayashas） 師子尊者（Simha） 般若多羅尊者（Prajnatara） 菩提達磨大師（Bodhidharma） 慧可大祖禪師（Huike） 僧粲鑒智禪師（Sengcan） 道信大醫禪師（Daoxin） 弘忍大滿禪師（Hongren） 慧能大鑒禪師（Huineng） (《五燈會元》第一卷終) (一世)牛頭融（Niutou Rong） (二世)牛頭巖（Niutou Yan） 鐘山璀（Zhongshan Cui）
【English Translation】 English version: Whenever the character '[評]' (píng, commentary) is placed on a kongan (koan), it refers to the commentary by Zen Master Yuanwu. If the character '[頌]' (sòng, verse) is placed, it means that it exists in the 'Collection of Verses on Ancient Koans', or the kongan itself has a verse, and it is not included in the 'Wudeng Huiyuan' (Compendium of Five Lamps). If the meaning of the sentence is complete and wonderful, then it is [included]. Just like an eagle looking forward to outstanding talents, one should establish great ambitions and not be careless. One must study the collected verses of the ancestral masters, the 'Biyan Lu' (Blue Cliff Record), and the 'Renyantianmu' (Eye of Humans and Gods) to help each other reveal the meaning.
The situation is the same in ancient and modern times.
Someone might ask: 'The 'Wudeng Huiyuan' is the essence of the Buddha's and patriarchs' minds, who dares to arbitrarily distinguish between good and bad, and make selections without a fixed standard?' I reply: 'Have you not seen that the 'Wudeng Huiyuan' is the work of the five houses (of Zen), and is now compiled into the 'Huiyuan'? The 'Biyan Lu' and the ancestral masters' kongans only select one hundred cases, while the 'Collection of Verses on Ancient Koans of the Zen School' includes more than four hundred people. The predecessors praised and collected these contents, do they not know that there are one thousand seven hundred virtuous advisors?' For example, when a person is critically ill, one should seek a quick and effective remedy. My abridged collection has no other intention. I only see that fellow students are afraid of the complexity and are unwilling to read, and I am worried that the great Dharma will be submerged and decline, so I reluctantly compiled this book to make it easy to read and easy to master, so that they can enter the gate of enlightenment. In this way, they will not think that I am wrong, right? Just as Lu'an said: 'Those who understand me and blame me, it is probably only this collection.'
Preface to 'Xugu Qiming Reading Method' (End)
Table of Contents of 'The Orthodox Lineage of Zen'
Volume One Sakyamuni Buddha (釋迦牟尼佛) Mahakasyapa (摩訶迦葉尊者) Ananda (阿難尊者) Upagupta (優波鞠多尊者) Buddhanandi (佛陀難提尊者) Parsva (脅尊者) Punyayashas (富那夜奢尊者) Nagarjuna (龍樹尊者) Kanadeva (迦那提婆尊者) Sanghanandi (僧迦難提尊者) Kumarata (鳩摩羅多尊者) Jayata (阇夜多尊者) Haklenayashas (鶴勒尊者) Simha (師子尊者) Prajnatara (般若多羅尊者) Bodhidharma (菩提達磨大師) Huike (慧可大祖禪師) Sengcan (僧粲鑒智禪師) Daoxin (道信大醫禪師) Hongren (弘忍大滿禪師) Huineng (慧能大鑒禪師) (End of Volume One of 'Wudeng Huiyuan') (1st Generation) Niutou Rong (牛頭融) (2nd Generation) Niutou Yan (牛頭巖) Zhongshan Cui (鐘山璀)
(五世)牛頭威 (六世)牛頭忠 安國挺 天柱慧 鶴林素 (七世)佛國則 徑山欽 (八世)云居智 鳥窠林 (一世)北宗秀 嵩岳安 蒙山明 (二世)降魔藏 壽州樹 福先儉 破灶墮 嵩岳圭 (三世)終南政 嵩山極 (四世)保唐住 (一世)西域崛多 韶州海 吉州誠 匾擔了 洪州達 壽州通 江西徹 信州常 廣州道 永嘉覺 司空凈 婺州榮 河北隍 南陽忠 荷澤會 (二世)耽源真 蒙山寶 (五世)圭峰密 (會元二卷終) 第二卷 南嶽讓 (一世)馬祖一 (二世)百丈海 南泉愿 鹽官安 歸宗常 大梅常 佛光滿 五泄默 盤山積 麻谷徹 東寺會 西堂藏 章敬暉 大珠海 百丈政 泐潭會 杉山堅 石鞏藏 北蘭讓 南源明 中邑恩 泐潭興 汾州業 大同澄 鵝湖義 伏牛在 興善寬 三角印 魯祖云 芙蓉毓 紫玉通 鄧隱峰 西園藏 楊岐叔 馬頭藏 華林覺 蒙溪 佛隩 烏臼 石臼 本溪 石林 亮座主 百靈 金牛 利山 乳源 松山 則川 打地 秀溪 椑樹 水潦 浮杯 龍山 龐蘊 (會元三卷終) (三世)黃檗運 長慶安 大慈中 平田岸 石霜性空 古靈贊 和安通 百丈涅槃
【現代漢語翻譯】 現代漢語譯本 （五世）牛頭威 （六世）牛頭忠、安國挺、天柱慧、鶴林素 （七世）佛國則、徑山欽、（八世）云居智、鳥窠林 （一世）北宗秀、嵩岳安、蒙山明、（二世）降魔藏 壽州樹、福先儉、破灶墮、嵩岳圭 （三世）終南政、嵩山極、（四世）保唐住 （一世）西域崛多（來自西域的崛多）、韶州海、吉州誠、匾擔了 洪州達、壽州通、江西徹、信州常 廣州道、永嘉覺、司空凈、婺州榮 河北隍、南陽忠、荷澤會、（二世）耽源真 蒙山寶、（五世）圭峰密（《會元》二卷終） 第二卷 南嶽讓、（一世）馬祖一、（二世）百丈海、南泉愿 鹽官安、歸宗常、大梅常、佛光滿 五泄默、盤山積、麻谷徹、東寺會 西堂藏、章敬暉、大珠海、百丈政 泐潭會、杉山堅、石鞏藏、北蘭讓 南源明、中邑恩、泐潭興、汾州業 大同澄、鵝湖義、伏牛在、興善寬 三角印、魯祖云、芙蓉毓、紫玉通 鄧隱峰、西園藏、楊岐叔、馬頭藏 華林覺、蒙溪、佛隩、烏臼 石臼、本溪、石林、亮座主 百靈、金牛、利山、乳源 松山、則川、打地、秀溪 椑樹、水潦、浮杯、龍山 龐蘊（《會元》三卷終） （三世）黃檗運、長慶安、大慈中、平田岸 石霜性空、古靈贊、和安通、百丈涅槃
【English Translation】 English version (5th Generation) Niutou Wei (牛頭威) (6th Generation) Niutou Zhong (牛頭忠), Anguo Ting (安國挺), Tianzhu Hui (天柱慧), Helin Su (鶴林素) (7th Generation) Foguo Ze (佛國則), Jingshan Qin (徑山欽), (8th Generation) Yunjü Zhi (云居智), Niaoke Lin (鳥窠林) (1st Generation) Beizong Xiu (北宗秀), Songyue An (嵩岳安), Mengshan Ming (蒙山明), (2nd Generation) Xiangmo Zang (降魔藏) Shouzhou Shu (壽州樹), Fuxian Jian (福先儉), Pozhao Duo (破灶墮), Songyue Gui (嵩岳圭) (3rd Generation) Zhongnan Zheng (終南政), Songshan Ji (嵩山極), (4th Generation) Baotang Zhu (保唐住) (1st Generation) Xiyu Jueduo (西域崛多) (Jueduo from the Western Regions), Shaozhou Hai (韶州海), Jizhou Cheng (吉州誠), Biandan Liao (匾擔了) Hongzhou Da (洪州達), Shouzhou Tong (壽州通), Jiangxi Che (江西徹), Xinzhou Chang (信州常) Guangzhou Dao (廣州道), Yongjia Jue (永嘉覺), Sikong Jing (司空凈), Wuzhou Rong (婺州榮) Hebei Huang (河北隍), Nanyang Zhong (南陽忠), Heze Hui (荷澤會), (2nd Generation) Tanyuan Zhen (耽源真) Mengshan Bao (蒙山寶), (5th Generation) Guifeng Mi (圭峰密) (End of Huìyuán Volume 2) Volume 2 Nanyue Rang (南嶽讓), (1st Generation) Mazu Yi (馬祖一), (2nd Generation) Baizhang Hai (百丈海), Nanquan Yuan (南泉愿) Yanguan An (鹽官安), Guizong Chang (歸宗常), Damei Chang (大梅常), Foguang Man (佛光滿) Wuxie Mo (五泄默), Panshan Ji (盤山積), Magu Che (麻谷徹), Dongsi Hui (東寺會) Xitang Zang (西堂藏), Zhangjing Hui (章敬暉), Dazhu Hai (大珠海), Baizhang Zheng (百丈政) Letan Hui (泐潭會), Shanshan Jian (杉山堅), Shigong Zang (石鞏藏), Beilan Rang (北蘭讓) Nanyuan Ming (南源明), Zhongyi En (中邑恩), Letan Xing (泐潭興), Fenzhou Ye (汾州業) Datong Cheng (大同澄), Ehu Yi (鵝湖義), Funiu Zai (伏牛在), Xingshan Kuan (興善寬) Sanjiao Yin (三角印), Luzu Yun (魯祖云), Furong Yu (芙蓉毓), Ziyu Tong (紫玉通) Deng Yin Feng (鄧隱峰), Xiyuan Zang (西園藏), Yangqi Shu (楊岐叔), Matou Zang (馬頭藏) Hualin Jue (華林覺), Mengxi (蒙溪), Fo Yu (佛隩), Wujiu (烏臼) Shijiu (石臼), Benxi (本溪), Shilin (石林), Liang Zuozhu (亮座主) Bailing (百靈), Jinniu (金牛), Lishan (利山), Ruyuan (乳源) Songshan (松山), Zechuan (則川), Dadi (打地), Xiuxi (秀溪) Beishu (椑樹), Shuilao (水潦), Fubei (浮杯), Longshan (龍山) Pang Yun (龐蘊) (End of Huìyuán Volume 3) (3rd Generation) Huangbo Yun (黃檗運), Changqing An (長慶安), Daci Zhong (大慈中), Pingtian An (平田岸) Shishuang Xingkong (石霜性空), Guling Zan (古靈贊), He'an Tong (和安通), Baizhang Niepan (百丈涅槃)
趙州諗 長安岑 菜萸和尚 子湖蹤 白馬照 雲際祖 香嚴端 靈鷲閑 蘇州西禪 陸亙大夫 甘贄行者 關南常 雙嶺真 徑山宗 芙蓉訓 大茅 五臺通 天龍 白居易 普化和尚 壽州遂 薯山超 虔州微 薦福辨 古堤和尚 公畿 秘魔巖 祗林 黃州安 (四世)陳尊宿 千頃南 烏石觀 羅漢徹 裴相國 大隨真 靈樹敏 靈云勤 壽山解 淥水 嚴陽信 光孝覺 國清奉 大陳朗 多福 雪竇通 石梯 浮石 關南吾 末山尼 俱胝和尚 (五世)陳操尚書 長慶巘 (會元四卷終) 第三卷 文殊菩薩 天親菩薩 維摩大士 善財童子 須菩提 舍利弗 賓頭盧 秦䟦陀 寶誌公 善慧大士 南嶽慧思 豐干禪師 寒山子 拾得子 明州布袋 法華志言 天臺顗 (已上按會元二卷末今見此卷首) 青原思 (一世)石頭遷 (二世)藥山儼 丹霞然 大顛通 長髭曠 京兆利 招提朗 鳳翔佛陀 大同濟 (三世)道吾智 云巖晟 船子誠 百巖哲 高沙彌 李翱 翠微學 孝義空 仙天 三平忠 馬頰空 本生 石室 (四世)石霜諸 漸源興 淥清 神山密 幽溪 夾山會 清平遵 投子同 道場訥 白雲約 棗山仁 (會元五
【現代漢語翻譯】 現代漢語譯本 趙州諗（778-897）：趙州和尚，唐代禪師。 長安岑：唐代長安的岑姓禪師。 菜萸和尚：唐代菜萸山的和尚。 子湖蹤：唐代子湖的和尚。 白馬照：唐代白馬寺的照禪師。 雲際祖：唐代雲際寺的祖禪師。 香嚴端：唐代香嚴寺的端禪師。 靈鷲閑：唐代靈鷲山的閑禪師。 蘇州西禪：蘇州西禪寺。 陸亙大夫：唐代官員陸亙。 甘贄行者：唐代甘贄修行者。 關南常：唐代關南的常禪師。 雙嶺真：唐代雙嶺的真禪師。 徑山宗：徑山寺的宗杲禪師。 芙蓉訓：芙蓉道楷禪師。 大茅：茅山。 五臺通：五臺山的通禪師。 天龍：天龍寺。 白居易（772-846）：唐代詩人。 普化和尚：唐代普化禪師。 壽州遂：唐代壽州的遂禪師。 薯山超：唐代薯山的超禪師。 虔州微：唐代虔州的微禪師。 薦福辨：唐代薦福寺的辨禪師。 古堤和尚：唐代古堤的和尚。 公畿：唐代公畿的和尚。 秘魔巖：秘魔巖。 祗林：祗樹給孤獨園。 黃州安：唐代黃州的安禪師。 (四世)陳尊宿：唐代陳尊宿，溈仰宗第四代。 千頃南：唐代千頃山的南禪師。 烏石觀：唐代烏石觀的禪師。 羅漢徹：唐代羅漢院的徹禪師。 裴相國：唐代宰相裴休。 大隨真：唐代大隨寺的真禪師。 靈樹敏：唐代靈樹寺的敏禪師。 靈云勤：唐代靈云寺的勤禪師。 壽山解：唐代壽山的解禪師。 淥水：唐代淥水的禪師。 嚴陽信：唐代嚴陽的信禪師。 光孝覺：唐代光孝寺的覺禪師。 國清奉：唐代國清寺的奉禪師。 大陳朗：唐代大陳的朗禪師。 多福：唐代多福寺。 雪竇通：唐代雪竇寺的通禪師。 石梯：唐代石梯的禪師。 浮石：唐代浮石的禪師。 關南吾：唐代關南的吾禪師。 末山尼：唐代末山的尼姑。 俱胝和尚：唐代俱胝和尚。 (五世)陳操尚書：唐代陳操尚書，溈仰宗第五代。 長慶巘：唐代長慶寺的巘禪師。 (會元四卷終) 第三卷 文殊菩薩（Manjusri）：象徵智慧的菩薩。 天親菩薩（Vasubandhu）：印度佛教思想家，瑜伽行唯識學派的創始人之一。 維摩大士（Vimalakirti）：《維摩詰經》中的主角，一位在家菩薩。 善財童子（Sudhana）：《華嚴經》中的求道者。 須菩提（Subhuti）：佛陀的十大弟子之一，以解空第一著稱。 舍利弗（Sariputra）：佛陀的十大弟子之一，以智慧第一著稱。 賓頭盧（Pindola）：佛陀的十六羅漢之一。 秦䟦陀（Bharadvaja）：佛陀的十六羅漢之一。 寶誌公：南北朝時期梁代的僧人。 善慧大士：即傅大士，南北朝時期的人物。 南嶽慧思（515-577）：南北朝時期天臺宗的祖師。 豐干禪師：唐代天臺山的禪師。 寒山子：唐代隱士，常與拾得子一同出現。 拾得子：唐代隱士，常與寒山子一同出現。 明州布袋：五代時期的僧人，彌勒佛的化身。 法華志言：唐代法華寺的志言禪師。 天臺顗（538-597）：智顗，天臺宗的創始人。 (已上按會元二卷末今見此卷首) 青原思（？-740）：青原行思禪師。 (一世)石頭遷（700-790）：石頭希遷禪師，禪宗曹洞宗的傳承者。 (二世)藥山儼（751-834）：藥山惟儼禪師。 丹霞然：丹霞天然禪師。 大顛通：大顛寶通禪師。 長髭曠：唐代長髭曠禪師。 京兆利：唐代京兆的利禪師。 招提朗：唐代招提寺的朗禪師。 鳳翔佛陀：唐代鳳翔的佛陀禪師。 大同濟：唐代大同的濟禪師。 (三世)道吾智（769-835）：道吾圓智禪師。 云巖晟（741-841）：云巖曇晟禪師。 船子誠：船子德誠禪師。 百巖哲：唐代百巖的哲禪師。 高沙彌：唐代高沙彌。 李翱（772-841）：唐代官員，曾向藥山惟儼禪師問道。 翠微學：翠微無學禪師。 孝義空：唐代孝義的空禪師。 仙天：唐代仙天的禪師。 三平忠：三平義忠禪師。 馬頰空：唐代馬頰的空禪師。 本生：唐代本生的禪師。 石室：唐代石室的禪師。 (四世)石霜諸（807-888）：石霜慶諸禪師。 漸源興：漸源仲興禪師。 淥清：唐代淥清的禪師。 神山密：唐代神山的密禪師。 幽溪：唐代幽溪的禪師。 夾山會：夾山善會禪師。 清平遵：唐代清平的遵禪師。 投子同：投子大同禪師。 道場訥：唐代道場的訥禪師。 白雲約：唐代白雲的約禪師。 棗山仁：唐代棗山的仁禪師。 (會元五
【English Translation】 English version Zhao Zhou Shen (778-897): Zen Master Zhao Zhou, a Chan master of the Tang Dynasty (618-907). Chang'an Cen: Zen Master Cen of Chang'an in the Tang Dynasty (618-907). Cai Yu Monk: The monk of Cai Yu Mountain in the Tang Dynasty (618-907). Zi Hu Zong: The monk of Zi Hu in the Tang Dynasty (618-907). Bai Ma Zhao: Zen Master Zhao of Bai Ma Temple in the Tang Dynasty (618-907). Yun Ji Zu: Zen Master Zu of Yun Ji Temple in the Tang Dynasty (618-907). Xiang Yan Duan: Zen Master Duan of Xiang Yan Temple in the Tang Dynasty (618-907). Ling Jiu Xian: Zen Master Xian of Ling Jiu Mountain in the Tang Dynasty (618-907). Suzhou Xi Chan: Xi Chan Temple in Suzhou. Lu Xuan Da Fu: Official Lu Xuan of the Tang Dynasty (618-907). Gan Zhi Practitioner: Practitioner Gan Zhi of the Tang Dynasty (618-907). Guan Nan Chang: Zen Master Chang of Guan Nan in the Tang Dynasty (618-907). Shuang Ling Zhen: Zen Master Zhen of Shuang Ling in the Tang Dynasty (618-907). Jing Shan Zong: Zen Master Zong Gao of Jing Shan Temple. Fu Rong Xun: Zen Master Fu Rong Dao Kai. Da Mao: Mao Mountain. Wu Tai Tong: Zen Master Tong of Wu Tai Mountain in the Tang Dynasty (618-907). Tian Long: Tian Long Temple. Bai Juyi (772-846): Poet of the Tang Dynasty (618-907). Puhua Monk: Zen Master Puhua of the Tang Dynasty (618-907). Shou Zhou Sui: Zen Master Sui of Shou Zhou in the Tang Dynasty (618-907). Shu Shan Chao: Zen Master Chao of Shu Shan in the Tang Dynasty (618-907). Qian Zhou Wei: Zen Master Wei of Qian Zhou in the Tang Dynasty (618-907). Jian Fu Bian: Zen Master Bian of Jian Fu Temple in the Tang Dynasty (618-907). Gu Di Monk: The monk of Gu Di in the Tang Dynasty (618-907). Gong Ji: The monk of Gong Ji in the Tang Dynasty (618-907). Mi Mo Cliff: Mi Mo Cliff. Zhi Lin: Jetavana Vihara. Huang Zhou An: Zen Master An of Huang Zhou in the Tang Dynasty (618-907). (4th Generation) Venerable Chen: Venerable Chen of the Tang Dynasty (618-907), the fourth generation of the Weiyang School. Qian Qing Nan: Zen Master Nan of Qian Qing Mountain in the Tang Dynasty (618-907). Wu Shi Guan: Zen Master of Wu Shi Guan in the Tang Dynasty (618-907). Luo Han Che: Zen Master Che of Luo Han Temple in the Tang Dynasty (618-907). Prime Minister Pei: Prime Minister Pei Xiu of the Tang Dynasty (618-907). Da Sui Zhen: Zen Master Zhen of Da Sui Temple in the Tang Dynasty (618-907). Ling Shu Min: Zen Master Min of Ling Shu Temple in the Tang Dynasty (618-907). Ling Yun Qin: Zen Master Qin of Ling Yun Temple in the Tang Dynasty (618-907). Shou Shan Jie: Zen Master Jie of Shou Shan in the Tang Dynasty (618-907). Lu Shui: Zen Master of Lu Shui in the Tang Dynasty (618-907). Yan Yang Xin: Zen Master Xin of Yan Yang in the Tang Dynasty (618-907). Guang Xiao Jue: Zen Master Jue of Guang Xiao Temple in the Tang Dynasty (618-907). Guo Qing Feng: Zen Master Feng of Guo Qing Temple in the Tang Dynasty (618-907). Da Chen Lang: Zen Master Lang of Da Chen in the Tang Dynasty (618-907). Duo Fu: Duo Fu Temple in the Tang Dynasty (618-907). Xue Dou Tong: Zen Master Tong of Xue Dou Temple in the Tang Dynasty (618-907). Shi Ti: Zen Master of Shi Ti in the Tang Dynasty (618-907). Fu Shi: Zen Master of Fu Shi in the Tang Dynasty (618-907). Guan Nan Wu: Zen Master Wu of Guan Nan in the Tang Dynasty (618-907). Mo Shan Nun: The nun of Mo Shan in the Tang Dynasty (618-907). Ju Zhi Monk: Zen Master Ju Zhi of the Tang Dynasty (618-907). (5th Generation) Minister Chen Cao: Minister Chen Cao of the Tang Dynasty (618-907), the fifth generation of the Weiyang School. Chang Qing Yan: Zen Master Yan of Chang Qing Temple in the Tang Dynasty (618-907). (End of Volume 4 of the Hui Yuan) Volume 3 Manjusri: Bodhisattva symbolizing wisdom. Vasubandhu: An Indian Buddhist thinker and one of the founders of the Yogacara school of thought. Vimalakirti: The main character in the 'Vimalakirti Sutra', a lay bodhisattva. Sudhana: A seeker of the Tao in the 'Avatamsaka Sutra'. Subhuti: One of the Buddha's ten major disciples, known for his understanding of emptiness. Sariputra: One of the Buddha's ten major disciples, known for his wisdom. Pindola: One of the Buddha's sixteen Arhats. Bharadvaja: One of the Buddha's sixteen Arhats. Baozhi Gong: A monk of the Liang Dynasty (502-557) during the Northern and Southern Dynasties (420-589). Good Wisdom Great Master: That is, Great Master Fu, a figure from the Northern and Southern Dynasties (420-589). Hui Si of Nanyue (515-577): The ancestor of the Tiantai School during the Northern and Southern Dynasties (420-589). Fenggan Zen Master: A Zen master of Tiantai Mountain in the Tang Dynasty (618-907). Hanshanzi: A recluse of the Tang Dynasty (618-907), often appearing with Shidezi. Shidezi: A recluse of the Tang Dynasty (618-907), often appearing with Hanshanzi. Mingzhou Budai: A monk of the Five Dynasties (907-960), an incarnation of Maitreya Buddha. Fahua Zhiyan: Zen Master Zhiyan of Fahua Temple in the Tang Dynasty (618-907). Tiantai Zhiyi (538-597): Zhiyi, the founder of the Tiantai School. (The above is based on the end of Volume 2 of the Hui Yuan, now seen at the beginning of this volume) Qingyuan Si (?-740): Zen Master Qingyuan Xingsi. (1st Generation) Shitou Qian (700-790): Zen Master Shitou Xiqian, the successor of the Caodong School of Chan Buddhism. (2nd Generation) Yaoshan Yan (751-834): Zen Master Yaoshan Weiyan. Danxia Ran: Zen Master Danxia Tianran. Dadian Tong: Zen Master Dadian Baotong. Changzi Kuang: Zen Master Changzi Kuang of the Tang Dynasty (618-907). Jingzhao Li: Zen Master Li of Jingzhao in the Tang Dynasty (618-907). Zhaoti Lang: Zen Master Lang of Zhaoti Temple in the Tang Dynasty (618-907). Fengxiang Buddha: Zen Master Buddha of Fengxiang in the Tang Dynasty (618-907). Datong Ji: Zen Master Ji of Datong in the Tang Dynasty (618-907). (3rd Generation) Daowu Zhi (769-835): Zen Master Daowu Yuanzhi. Yunyan Sheng (741-841): Zen Master Yunyan Tancheng. Chuanzi Cheng: Zen Master Chuanzi Decheng. Baiyan Zhe: Zen Master Zhe of Baiyan in the Tang Dynasty (618-907). Gao Shami: Gao Shami of the Tang Dynasty (618-907). Li Ao (772-841): An official of the Tang Dynasty (618-907) who once asked Zen Master Yaoshan Weiyan about the Dao. Cuiwei Xue: Zen Master Cuiwei Wuxue. Xiaoyi Kong: Zen Master Kong of Xiaoyi in the Tang Dynasty (618-907). Xiantian: Zen Master of Xiantian in the Tang Dynasty (618-907). Sanping Zhong: Zen Master Sanping Yizhong. Majia Kong: Zen Master Kong of Majia in the Tang Dynasty (618-907). Bensheng: Zen Master Bensheng of the Tang Dynasty (618-907). Shishi: Zen Master Shishi of the Tang Dynasty (618-907). (4th Generation) Shishuang Zhu (807-888): Zen Master Shishuang Qingzhu. Jianyuan Xing: Zen Master Jianyuan Zhongxing. Luqing: Zen Master Luqing of the Tang Dynasty (618-907). Shenshan Mi: Zen Master Mi of Shenshan in the Tang Dynasty (618-907). Youxi: Zen Master Youxi of the Tang Dynasty (618-907). Jiashan Hui: Zen Master Jiashan Shanhui. Qingping Zun: Zen Master Qingping Zun of the Tang Dynasty (618-907). Touzi Tong: Zen Master Touzi Datong. Daochang Ne: Zen Master Daochang Ne of the Tang Dynasty (618-907). Baiyun Yue: Zen Master Baiyun Yue of the Tang Dynasty (618-907). Zaoshan Ren: Zen Master Zaoshan Ren of the Tang Dynasty (618-907). (Hui Yuan Five
卷終) (五世)大光誨 九峰虔 涌泉欣 云蓋元 南際一 覆船薦 肥田伏 鹿苑暉 石柱 南嶽泰 潭州蓋 龍翔聞 張拙 洛浦安 黃山輪 韶山普 上藍超 太原湖 天蓋幽 三角圭 投子溫 牛頭微 盤山二世 九嵕慧 觀音俊 濠州明 (六世)谷山緣 泐潭茂 同安察 禾山殷 泐潭牟 六通紹 云蓋罕 瑞巖 百巖 大嶺 禾山陰 柘溪實 青峰楚 烏牙賓 永安靜 鄧州度 永安悟 木平道 崇福志 鷲嶺本 (七世)大安古 烏牙朗 開山晝 青峰勉 太宗皇帝 孝宗皇帝 郁山主 先凈照 東山頂 云幽惲 樓子 天竺悟 嵩律師 老宿 二庵主 老宿 官人 燒庵婆 陳道婆 婦人 (會元六卷終) 第四卷 (二世)天皇悟 (三世)龍潭信 (四世)德山鑒 泐潭寶峰 (五世)巖頭奯 雪峰存 瑞龍恭 高亭簡 (六世)瑞巖彥 羅山閑 玄沙備 長慶棱 保福展 鼓山晏 龍華照 翠巖參 鏡清怤 報恩岳 安國瑫 睡龍溥 長生然 鵝湖孚 隆壽卿 永福弇 云蓋本 洛京南院 法海周 龍井通 龍興靖 南禪璠 越山鼐 極樂儼 潮山宗 普通明 太原孚 南嶽勁 白兆圓 (會元七卷終) (七世)瑞峰祿 黃
【現代漢語翻譯】 現代漢語譯本 卷終 (五世)大光誨，九峰虔，涌泉欣，云蓋元 南際一，覆船薦，肥田伏，鹿苑暉 石柱，南嶽泰，潭州蓋，龍翔聞 張拙，洛浦安，黃山輪，韶山普 上藍超，太原湖，天蓋幽，三角圭 投子溫，牛頭微，盤山二世，九嵕慧 觀音俊，濠州明，(六世)谷山緣，泐潭茂 同安察，禾山殷，泐潭牟，六通紹 云蓋罕，瑞巖，百巖，大嶺 禾山陰，柘溪實，青峰楚，烏牙賓 永安靜，鄧州度，永安悟，木平道 崇福志，鷲嶺本，(七世)大安古，烏牙朗 開山晝，青峰勉，太宗皇帝(具體年份待考)，孝宗皇帝(具體年份待考) 郁山主，先凈照，東山頂，云幽惲 樓子，天竺悟，嵩律師，老宿 二庵主，老宿，官人，燒庵婆 陳道婆，婦人，(會元六卷終) 第四卷 (二世)天皇悟，(三世)龍潭信，(四世)德山鑒，泐潭寶峰 (五世)巖頭奯，雪峰存，瑞龍恭，高亭簡 (六世)瑞巖彥，羅山閑，玄沙備，長慶棱 保福展，鼓山晏，龍華照，翠巖參 鏡清怤，報恩岳，安國瑫，睡龍溥 長生然，鵝湖孚，隆壽卿，永福弇 云蓋本，洛京南院，法海周，龍井通 龍興靖，南禪璠，越山鼐，極樂儼 潮山宗，普通明，太原孚，南嶽勁 白兆圓，(會元七卷終) (七世)瑞峰祿，黃
【English Translation】 English version End of Volume (5th Generation) Da Guanghui, Jiufeng Qian, Yongquan Xin, Yungai Yuan Nanjiyi, Fuchuan Jian, Feitian Fu, Luyuan Hui Shizhu, Nanyue Tai, Tanzhou Gai, Longxiang Wen Zhangzhuo, Luopu An, Huangshan Lun, Shaoshan Pu Shanglan Chao, Taiyuan Hu, Tiangai You, Sanjiao Gui Touzi Wen, Niutou Wei, Second Generation of Panshan, Jiuzong Hui Guanyin Jun, Haozhou Ming, (6th Generation) Gushan Yuan, Letan Mao Tongan Cha, Heshan Yin, Letan Mou, Liutong Shao Yungai Han, Ruiyan, Baiyan, Daling Heshan Yin, Zhexi Shi, Qingfeng Chu, Wuya Bin Yongan Jing, Dengzhou Du, Yongan Wu, Muping Dao Chongfu Zhi, Jiuling Ben, (7th Generation) Da'an Gu, Wuya Lang Kaishan Zhou, Qingfeng Mian, Emperor Taizong (year to be determined), Emperor Xiaozong (year to be determined) Yushan Zhu, Xian Jingzhao, Dongshan Ding, Yun Youyun Louzi, Tianzhu Wu, Lawyer Song, Old Monk Second Nunnery Master, Old Monk, Official, Burning Hut Woman Chen Daopo, Woman, (End of the Sixth Volume of Huiyuan) Fourth Volume (2nd Generation) Tianhuang Wu, (3rd Generation) Longtan Xin, (4th Generation) Deshan Jian, Letan Baofeng (5th Generation) Yantou Huo, Xuefeng Cun, Ruilong Gong, Gaoting Jian (6th Generation) Ruiyan Yan, Luoshan Xian, Xuansha Bei, Changqing Leng Baofu Zhan, Gushan Yan, Longhua Zhao, Cuiyan Can Jingqing Fu, Bao'en Yue, Anguo Tao, Shuilong Pu Changsheng Ran, Ehu Fu, Longshou Qing, Yongfu Yan Yungai Ben, Luojing Nanyuan, Fahaizhou, Longjing Tong Longxing Jing, Nanchan Fan, Yueshan Nai, Jile Yan Chaoshan Zong, Putong Ming, Taiyuan Fu, Nanyue Jin Baizhao Yuan, (End of the Seventh Volume of Huiyuan) (7th Generation) Ruifeng Lu, Huang
龍機 明招謙 大寧微 天竺澄 羅山因 羅漢琛 天龍真 仙宗符 白龍希 安國球 螺峰奧 睡龍和尚 云峰緒 大章如 國清靜 招慶匡 報恩資 報慈雲 開先宗 傾心瑫 水陸儼 廣嚴澤 報慈朗 石佛靜 觀音換 東禪隆 仙宗玭 永安烈 新羅龜山 報慈環 王延彬 延壽輪 報慈欽 鳳凰琛 永隆瀛 嶽麓和尚 后招慶 建山澄 招慶僜 天竺儀 白雲作 龍山義 鼓山嶽 報恩護 瑞巖進 報國照 龍𠕋興 佛隩然 南禪緣 資福遠 烏巨晏 白鹿貴 長慶用 瑞峰端 仙宗明 安國祥 保福豁 大龍洪 白馬靄 興教普 (八世)棗樹 黃龍颙 玄都澄 呂洞賓 普照瑜 清溪進 清涼復 龍濟修 延慶殷 南臺安 廣平旨 靈峰恩 報劬應 報恩顯 太平海 興陽欽 歸宗詮 (九世)天平漪 圓通德 九峰詮 河東原 隆壽騫 奉先同 (會元八卷終) 第五卷 溈仰宗 (三世)溈山祐 (四世)仰山寂 香嚴閑 徑山諲 九峰慧 京兆米 三角遇 王常侍 (五世)西塔穆 南塔涌 霍山通 無著喜 五觀支 南極染 大安干 雙溪田 米嶺和尚 雙峰古 (六世)資福寶 芭蕉清 清化怤 黃連初 (七世)資福邃 芭
【現代漢語翻譯】 現代漢語譯本 龍機，明招謙，大寧微 天竺澄，羅山因，羅漢琛，天龍真 仙宗符，白龍希，安國球，螺峰奧 睡龍和尚，云峰緒，大章如，國清靜 招慶匡，報恩資，報慈雲，開先宗 傾心瑫，水陸儼，廣嚴澤，報慈朗 石佛靜，觀音換，東禪隆，仙宗玭 永安烈，新羅龜山，報慈環，王延彬 延壽輪，報慈欽，鳳凰琛，永隆瀛 嶽麓和尚，后招慶，建山澄，招慶僜 天竺儀，白雲作，龍山義，鼓山嶽 報恩護，瑞巖進，報國照，龍𠕋興 佛隩然，南禪緣，資福遠，烏巨晏 白鹿貴，長慶用，瑞峰端，仙宗明 安國祥，保福豁，大龍洪，白馬靄 興教普，(八世)棗樹，黃龍颙，玄都澄 呂洞賓，普照瑜，清溪進，清涼復 龍濟修，延慶殷，南臺安，廣平旨 靈峰恩，報劬應，報恩顯，太平海 興陽欽，歸宗詮，(九世)天平漪，圓通德 九峰詮，河東原，隆壽騫，奉先同 (會元八卷終) 第五卷 溈仰宗 (三世)溈山祐，(四世)仰山寂，香嚴閑，逕山諲 九峰慧，京兆米，三角遇，王常侍 (五世)西塔穆，南塔涌，霍山通，無著喜 五觀支，南極染，大安干，雙溪田 米嶺和尚，雙峰古，(六世)資福寶，芭蕉清 清化怤，黃連初，(七世)資福邃，芭
【English Translation】 English version Longji, Mingzhao Qian, Daning Wei Tianzhu Cheng, Luoshan Yin, Luohan Chen, Tianlong Zhen Xianzong Fu, Bailong Xi, Anguo Qiu, Luofeng Ao Sleeping Dragon Monk, Yunfeng Xu, Dazhang Ru, Guo Qingjing Zhaoqing Kuang, Bao'en Zi, Bao Ci Yun, Kaixian Zong Qingxin Tao, Shuilu Yan, Guangyan Ze, Bao Ci Lang Shifo Jing, Guanyin Huan, Dongchan Long, Xianzong Pi Yong'an Lie, Xinluo Guishan, Bao Ci Huan, Wang Yanbin Yanshou Lun, Bao Ci Qin, Fenghuang Chen, Yonglong Ying Yuelu Monk, Hou Zhaoqing, Jianshan Cheng, Zhaoqing Deng Tianzhu Yi, Baiyun Zuo, Longshan Yi, Gushan Yue Bao'en Hu, Ruiyan Jin, Baoguo Zhao, Long𠕋 Xing Fo Aoran, Nanchán Yuan, Zifu Yuan, Wuju Yan Bailu Gui, Changqing Yong, Ruifeng Duan, Xianzong Ming Anguo Xiang, Baofu Huo, Dalong Hong, Baima Ai Xingjiao Pu, (8th generation) Zaoshu, Huanglong Yong, Xuandu Cheng Lü Dongbin, Puzhao Yu, Qingxi Jin, Qingliang Fu Longji Xiu, Yanqing Yin, Nantai An, Guangping Zhi Lingfeng En, Bao Qu Ying, Bao'en Xian, Taiping Hai Xingyang Qin, Guizong Quan, (9th generation) Tianping Yi, Yuantong De Jiufeng Quan, Hedong Yuan, Longshou Qian, Fengxian Tong (End of Huiyuan Eight Volumes) Volume 5 Weiyang School (3rd generation) Weishan You, (4th generation) Yangshan Ji, Xiangyan Xian, Jingshan Yin Jiufeng Hui, Jingzhao Mi, Sanjiao Yu, Wang Changshi (5th generation) Xita Mu, Nanta Yong, Huoshan Tong, Wuzhu Xi Wuguan Zhi, Nanji Ran, Da'an Gan, Shuangxi Tian Miling Monk, Shuangfeng Gu, (6th generation) Zifu Bao, Bajiao Qing Qinghua Fu, Huanglian Chu, (7th generation) Zifu Sui, Ba
蕉徹 承天確 (會元九卷終) 法眼宗 (八世)清涼益 (九世)天臺韶 清涼飲 靈隱聳 歸宗柔 百丈恒 永明潛 報恩明 報慈言 崇壽稠 報恩安 云居錫 正勤奉 羅漢依 章義欽 報恩逸 報恩遂 羅漢仁 黃山匡 報恩則 凈德筠 高麗炬 寶塔巖 般若遵 歸宗真 棲賢圓 新興齊 古賢謹 興福勛 (十世)永明壽 五云逢 報恩安 紫凝勤 普門辨 光慶安 華嚴達 九曲祥 開化明 瑞鹿安 龍華居 齊云臻 瑞鹿先 興教壽 永安原 云居齊 羅漢昭 報恩智 支提隆 棲賢湜 千光省 崇福祥 云居能 歸宗誠 (十一世)瑞巖海 靈隱本 堯峰暹 聖壽升 興教一 西余柔 定山素 凈土政 (十二世)靈隱珊 (會元十卷終) 第六卷 臨濟宗 (四世)臨濟玄 (五世)興化獎 寶壽沼 三聖然 魏府覺 灌溪閑 紙衣符 定州崔 幽州譚空 歷村和尚 米倉和尚 齊聳禪師 雲山和尚 虎溪庵主 桐峰庵主 杉洋庵主 定上座 (六世)南院颙 廓侍者 西院明 寶壽二世 大悲和尚 水陸和尚 澄心德 魯祖教 鎮州譚空 際上座 (七世)風穴沼 穎橋安 興陽靜 (八世)首山念 廣慧真 靈泉和尚
【現代漢語翻譯】 現代漢語譯本 蕉徹 承天確 (《會元》九卷終) 法眼宗 (八世)清涼益 (Qīngliáng Yì) (九世)天臺韶 (Tiāntāi Sháo)、清涼飲 (Qīngliáng Yǐn)、靈隱聳 (Língyǐn Sǒng) 歸宗柔 (Guīzōng Róu)、百丈恒 (Bǎizhàng Héng)、永明潛 (Yǒngmíng Qián)、報恩明 (Bào'ēn Míng) 報慈言 (Bào Cíyán)、崇壽稠 (Chóngshòu Chóu)、報恩安 (Bào'ēn Ān)、云居錫 (Yúnjū Xī) 正勤奉 (Zhèngqín Fèng)、羅漢依 (Luóhàn Yī)、章義欽 (Zhāngyì Qīn)、報恩逸 (Bào'ēn Yì) 報恩遂 (Bào'ēn Suì)、羅漢仁 (Luóhàn Rén)、黃山匡 (Huángshān Kuāng)、報恩則 (Bào'ēn Zé) 凈德筠 (Jìngdé Jūn)、高麗炬 (Gāolí Jù)、寶塔巖 (Bǎotǎ Yán)、般若遵 (Bōrě Zūn) 歸宗真 (Guīzōng Zhēn)、棲賢圓 (Qīxián Yuán)、新興齊 (Xīnxīng Qí)、古賢謹 (Gǔxián Jǐn) 興福勛 (Xīngfú Xūn) (十世)永明壽 (Yǒngmíng Shòu)、五云逢 (Wǔyún Féng)、報恩安 (Bào'ēn Ān) 紫凝勤 (Zǐníng Qín)、普門辨 (Pǔmén Biàn)、光慶安 (Guāngqìng Ān)、華嚴達 (Huāyán Dá) 九曲祥 (Jiǔqū Xiáng)、開化明 (Kāihuà Míng)、瑞鹿安 (Ruìlù Ān)、龍華居 (Lónghuá Jū) 齊云臻 (Qíyún Zhēn)、瑞鹿先 (Ruìlù Xiān)、興教壽 (Xīngjiào Shòu)、永安原 (Yǒng'ān Yuán) 云居齊 (Yúnjū Qí)、羅漢昭 (Luóhàn Zhāo)、報恩智 (Bào'ēn Zhì)、支提隆 (Zhītí Lóng) 棲賢湜 (Qīxián Shí)、千光省 (Qiānguāng Shěng)、崇福祥 (Chóngfú Xiáng)、云居能 (Yúnjū Néng) 歸宗誠 (Guīzōng Chéng) (十一世)瑞巖海 (Ruìyán Hǎi)、靈隱本 (Língyǐn Běn)、堯峰暹 (Yáofēng Xiān) 聖壽升 (Shèngshòu Shēng)、興教一 (Xīngjiào Yī)、西余柔 (Xīyú Róu)、定山素 (Dìngshān Sù) 凈土政 (Jìngtǔ Zhèng) (十二世)靈隱珊 (Língyǐn Shān) (《會元》十卷終) 第六卷 臨濟宗 (四世)臨濟玄 (Línjì Xuán) (五世)興化獎 (Xīnghuà Jiǎng)、寶壽沼 (Bǎoshòu Zhǎo)、三聖然 (Sānshèng Rán) 魏府覺 (Wèifǔ Jué)、灌溪閑 (Guànxī Xián)、紙衣符 (Zhǐyī Fú)、定州崔 (Dìngzhōu Cuī) 幽州譚空 (Yōuzhōu Tánkōng)、歷村和尚 (Lìcūn Héshàng)、米倉和尚 (Mǐcāng Héshàng)、齊聳禪師 (Qí Sǒng Chánshī) 雲山和尚 (Yúnshān Héshàng)、虎溪庵主 (Hǔxī Ānzhǔ)、桐峰庵主 (Tóngfēng Ānzhǔ)、杉洋庵主 (Shānyáng Ānzhǔ) 定上座 (Dìng Shàngzuò) (六世)南院颙 (Nányuàn Yóng)、廓侍者 (Kuò Shìzhě)、西院明 (Xīyuàn Míng) 寶壽二世 (Bǎoshòu Èrshì)、大悲和尚 (Dàbēi Héshàng)、水陸和尚 (Shuǐlù Héshàng)、澄心德 (Chéngxīn Dé) 魯祖教 (Lǔzǔ Jiào)、鎮州譚空 (Zhènzhōu Tánkōng)、際上座 (Jì Shàngzuò) (七世)風穴沼 (Fēngxué Zhǎo) 穎橋安 (Yǐngqiáo Ān)、興陽靜 (Xīngyáng Jìng) (八世)首山念 (Shǒushān Niàn)、廣慧真 (Guǎnghuì Zhēn) 靈泉和尚 (Língquán Héshàng)
【English Translation】 English version Jiaoche (蕉徹) Cheng Tianque (承天確) (End of Scroll 9 of Hui Yuan (會元)) Fayan School (法眼宗) (8th Generation) Qingliang Yi (清涼益) (9th Generation) Tiantai Shao (天臺韶), Qingliang Yin (清涼飲), Lingyin Song (靈隱聳) Guizong Rou (歸宗柔), Baizhang Heng (百丈恆), Yongming Qian (永明潛), Bao'en Ming (報恩明) Bao Ciyan (報慈言), Chongshou Chou (崇壽稠), Bao'en An (報恩安), Yunju Xi (雲居錫) Zhengqin Feng (正勤奉), Luohan Yi (羅漢依), Zhangyi Qin (章義欽), Bao'en Yi (報恩逸) Bao'en Sui (報恩遂), Luohan Ren (羅漢仁), Huangshan Kuang (黃山匡), Bao'en Ze (報恩則) Jingde Jun (淨德筠), Gaoli Ju (高麗炬), Baota Yan (寶塔巖), Bore Zun (般若遵) Guizong Zhen (歸宗真), Qixian Yuan (棲賢圓), Xinxing Qi (新興齊), Guxian Jin (古賢謹) Xingfu Xun (興福勳) (10th Generation) Yongming Shou (永明壽), Wuyun Feng (五雲逢), Bao'en An (報恩安) Zining Qin (紫凝勤), Pumen Bian (普門辨), Guangqing An (光慶安), Huayan Da (華嚴達) Jiuqu Xiang (九曲祥), Kaihua Ming (開化明), Ruilu An (瑞鹿安), Longhua Ju (龍華居) Qiyun Zhen (齊雲臻), Ruilu Xian (瑞鹿先), Xingjiao Shou (興教壽), Yong'an Yuan (永安原) Yunju Qi (雲居齊), Luohan Zhao (羅漢昭), Bao'en Zhi (報恩智), Zhiti Long (支提隆) Qixian Shi (棲賢湜), Qianguang Sheng (千光省), Chongfu Xiang (崇福祥), Yunju Neng (雲居能) Guizong Cheng (歸宗誠) (11th Generation) Ruiyan Hai (瑞巖海), Lingyin Ben (靈隱本), Yaofeng Xian (堯峰暹) Shengshou Sheng (聖壽升), Xingjiao Yi (興教一), Xiyu Rou (西余柔), Dingshan Su (定山素) Jingtu Zheng (淨土政) (12th Generation) Lingyin Shan (靈隱珊) (End of Scroll 10 of Hui Yuan (會元)) Volume 6 Linji School (臨濟宗) (4th Generation) Linji Xuan (臨濟玄) (5th Generation) Xinghua Jiang (興化獎), Baoshou Zhao (寶壽沼), Sansheng Ran (三聖然) Weifu Jue (魏府覺), Guanxi Xian (灌溪閑), Zhiyi Fu (紙衣符), Dingzhou Cui (定州崔) Youzhou Tankong (幽州譚空), Licun Heshang (歷村和尚), Micang Heshang (米倉和尚), Qi Song Chanshi (齊聳禪師) Yunshan Heshang (雲山和尚), Huxi Anzhu (虎溪庵主), Tongfeng Anzhu (桐峰庵主), Shanyang Anzhu (杉洋庵主) Ding Shangzuo (定上座) (6th Generation) Nanyuan Yong (南院颙), Kuo Shizhe (廓侍者), Xiyuan Ming (西院明) Baoshou Ershi (寶壽二世), Dabei Heshang (大悲和尚), Shuilu Heshang (水陸和尚), Chengxin De (澄心德) Luzu Jiao (魯祖教), Zhenzhou Tankong (鎮州譚空), Ji Shangzuo (際上座) (7th Generation) Fengxue Zhao (風穴沼) Yingqiao An (穎橋安), Xingyang Jing (興陽靜) (8th Generation) Shoushan Nian (首山念), Guanghui Zhen (廣慧真) Lingquan Heshang (靈泉和尚)
(九世)汾陽昭 葉縣省 神鼎諲 谷隱聰 廣慧璉 三交嵩 仁王評 鹿門昭 王隨丞相 (會元十一卷終) (十世)石霜圓 瑯玡覺 大愚芝 法華舉 芭蕉泉 天聖泰 浮山遠 寶應昭 大乘果 金山穎 仁壽珍 永慶普 李遵最 英公夏竦 華嚴隆 楊大年 (十一世)翠巖真 蔣山元 大寧寬 道吾真 廣法源 靈隱章 定慧信 泐潭月 白鹿端 真如方 長水璇 云峰悅 凈因臻 定林琛 本覺珠 華嚴孜 瑯玡銳 興陽隱 石佛忠 凈住說 李端愿 西余端 (十二世)大溈喆 穹窿圓 興化清 (十三世)泐潭祥 光孝蘭 東林遵 慶善能 慶善隆 (十四世)凈因成 開福哲 鴻[田/升]福 香山淵 景淳如藏 (十五世)冶父川 (會元十二卷終) 第七卷 曹洞宗 (四世)洞山價 (五世)曹山寂 云居膺 疏山仁 青林虔 高安仁 白馬儒 龍牙遁 華嚴靜 九峰滿 北院通 洞山全 京兆蜆 幽棲幽 越州乾峰 吉州和山 天童啟 欽山邃 (六世)洞山延 金峰志 鹿門真 曹山霞 曹山慧 曹山炬 育王通 同安丕 歸宗惲 嵇山章 云居岳 佛日空 永光真 朱溪謙 云居簡 新羅云住 護國澄 靈泉仁 疏山證
【現代漢語翻譯】 現代漢語譯本 (九世)汾陽昭（生卒年不詳），葉縣省（生卒年不詳），神鼎諲（生卒年不詳）， 谷隱聰（生卒年不詳），廣慧璉（生卒年不詳），三交嵩（生卒年不詳），仁王評（生卒年不詳）， 鹿門昭（生卒年不詳），王隨丞相（生卒年不詳），(《會元》第十一卷終) (十世)石霜圓（生卒年不詳），瑯玡覺（生卒年不詳），大愚芝（生卒年不詳），法華舉（生卒年不詳）， 芭蕉泉（生卒年不詳），天聖泰（生卒年不詳），浮山遠（生卒年不詳），寶應昭（生卒年不詳）， 大乘果（生卒年不詳），金山穎（生卒年不詳），仁壽珍（生卒年不詳），永慶普（生卒年不詳）， 李遵最（生卒年不詳），英公夏竦（985年－1051年），華嚴隆（生卒年不詳），楊大年（975年－1020年）， (十一世)翠巖真（生卒年不詳），蔣山元（生卒年不詳），大寧寬（生卒年不詳），道吾真（生卒年不詳）， 廣法源（生卒年不詳），靈隱章（生卒年不詳），定慧信（生卒年不詳），泐潭月（生卒年不詳）， 白鹿端（生卒年不詳），真如方（生卒年不詳），長水璇（生卒年不詳），云峰悅（生卒年不詳）， 凈因臻（生卒年不詳），定林琛（生卒年不詳），本覺珠（生卒年不詳），華嚴孜（生卒年不詳）， 瑯玡銳（生卒年不詳），興陽隱（生卒年不詳），石佛忠（生卒年不詳），凈住說（生卒年不詳）， 李端愿（生卒年不詳），西余端（生卒年不詳），(十二世)大溈喆（生卒年不詳），穹窿圓（生卒年不詳）， 興化清（生卒年不詳），(十三世)泐潭祥（生卒年不詳），光孝蘭（生卒年不詳），東林遵（生卒年不詳）， 慶善能（生卒年不詳），慶善隆（生卒年不詳），(十四世)凈因成（生卒年不詳），開福哲（生卒年不詳）， 鴻[田/升]福（生卒年不詳），香山淵（生卒年不詳），景淳如藏（生卒年不詳），(十五世)冶父川（生卒年不詳）， (《會元》第十二卷終) 第七卷 曹洞宗 (四世)洞山價（生卒年不詳），(五世)曹山寂（840年－901年），云居膺（生卒年不詳），疏山仁（生卒年不詳）， 青林虔（生卒年不詳），高安仁（生卒年不詳），白馬儒（生卒年不詳），龍牙遁（生卒年不詳）， 華嚴靜（生卒年不詳），九峰滿（生卒年不詳），北院通（生卒年不詳），洞山全（生卒年不詳）， 京兆蜆（生卒年不詳），幽棲幽（生卒年不詳），越州乾峰（生卒年不詳），吉州和山（生卒年不詳）， 天童啟（生卒年不詳），欽山邃（生卒年不詳），(六世)洞山延（生卒年不詳），金峰志（生卒年不詳）， 鹿門真（生卒年不詳），曹山霞（生卒年不詳），曹山慧（生卒年不詳），曹山炬（生卒年不詳）， 育王通（生卒年不詳），同安丕（生卒年不詳），歸宗惲（生卒年不詳），嵇山章（生卒年不詳）， 云居岳（生卒年不詳），佛日空（生卒年不詳），永光真（生卒年不詳），朱溪謙（生卒年不詳）， 云居簡（生卒年不詳），新羅云住（生卒年不詳），護國澄（生卒年不詳），靈泉仁（生卒年不詳）， 疏山證（生卒年不詳）
【English Translation】 English version (9th Generation) Fenyang Zhao (dates unknown), Yexian Sheng (dates unknown), Shending Yin (dates unknown), Guyin Cong (dates unknown), Guanghui Lian (dates unknown), Sanjiao Song (dates unknown), Renwang Ping (dates unknown), Lumen Zhao (dates unknown), Prime Minister Wang Sui (dates unknown), (End of Volume 11 of 'Hui Yuan') (10th Generation) Shishuang Yuan (dates unknown), Langya Jue (dates unknown), Dayu Zhi (dates unknown), Fahua Ju (dates unknown), Bajiao Quan (dates unknown), Tiansheng Tai (dates unknown), Fushan Yuan (dates unknown), Baoying Zhao (dates unknown), Dasheng Guo (dates unknown), Jinshan Ying (dates unknown), Renshou Zhen (dates unknown), Yongqing Pu (dates unknown), Li Zunzui (dates unknown), Duke Ying Xia Song (985-1051), Huayan Long (dates unknown), Yang Danian (975-1020), (11th Generation) Cuiyan Zhen (dates unknown), Jiangshan Yuan (dates unknown), Daning Kuan (dates unknown), Daowu Zhen (dates unknown), Guangfa Yuan (dates unknown), Lingyin Zhang (dates unknown), Dinghui Xin (dates unknown), Letan Yue (dates unknown), Bailu Duan (dates unknown), Zhenru Fang (dates unknown), Changshui Xuan (dates unknown), Yunfeng Yue (dates unknown), Jingyin Zhen (dates unknown), Dinglin Chen (dates unknown), Benjue Zhu (dates unknown), Huayan Zi (dates unknown), Langya Rui (dates unknown), Xingyang Yin (dates unknown), Shifo Zhong (dates unknown), Jingzhu Shuo (dates unknown), Li Duanyuan (dates unknown), Xiyu Duan (dates unknown), (12th Generation) Dawei Zhe (dates unknown), Qionglong Yuan (dates unknown), Xinghua Qing (dates unknown), (13th Generation) Letan Xiang (dates unknown), Guangxiao Lan (dates unknown), Donglin Zun (dates unknown), Qingshan Neng (dates unknown), Qingshan Long (dates unknown), (14th Generation) Jingyin Cheng (dates unknown), Kaifu Zhe (dates unknown), Hong[Tian/Sheng] Fu (dates unknown), Xiangshan Yuan (dates unknown), Jingchun Ruzang (dates unknown), (15th Generation) Yefu Chuan (dates unknown), (End of Volume 12 of 'Hui Yuan') Volume 7 Caodong School (4th Generation) Dongshan Jia (dates unknown), (5th Generation) Caoshan Ji (840-901), Yunju Ying (dates unknown), Shushan Ren (dates unknown), Qinglin Qian (dates unknown), Gaoan Ren (dates unknown), Baima Ru (dates unknown), Longya Dun (dates unknown), Huayan Jing (dates unknown), Jiufeng Man (dates unknown), Beiyuan Tong (dates unknown), Dongshan Quan (dates unknown), Jingzhao Xian (dates unknown), Youqi You (dates unknown), Yuezhou Qianfeng (dates unknown), Jizhou Heshan (dates unknown), Tiantong Qi (dates unknown), Qinshan Sui (dates unknown), (6th Generation) Dongshan Yan (dates unknown), Jinfeng Zhi (dates unknown), Lumen Zhen (dates unknown), Caoshan Xia (dates unknown), Caoshan Hui (dates unknown), Caoshan Ju (dates unknown), Yuwang Tong (dates unknown), Tongan Pi (dates unknown), Guizong Yun (dates unknown), Jishan Zhang (dates unknown), Yunju Yue (dates unknown), Fori Kong (dates unknown), Yongguang Zhen (dates unknown), Zhuxi Qian (dates unknown), Yunju Jian (dates unknown), Silla Unju (dates unknown), Huguo Cheng (dates unknown), Lingquan Ren (dates unknown), Shushan Zheng (dates unknown)
百丈安 黃檗慧 伏龍璘 京兆三相 廣德延 石門蘊 龍光諲 石藏炬 重云暉 瑞龍璋 報恩嶼 含珠哲 紫陵一 同安威 (會元十三卷終) (七世)上藍慶 天池隆 益州真 佛手因 龜洋忠 同安志 智門欽 薦福思 大陽堅 五峰紹 廣德義 廣德周 石門徹 紫陵微 興元浪 (八世)普寧顯 梁山觀 普凈覺 雲頂敷 石門遠 北禪感 石門筠 (九世)大陽玄 藥山昱 羅紋珍 道吾詮 南禪聰 (十世)投子青 興陽剖 福嚴承 羅浮如 白馬 雲門運 梁山冀 (十一世)芙蓉楷 大洪恩 洞山云 福應文 (十二世)丹霞淳 枯木成 寶峰照 石門易 天寧誧 天寧璉 梅山己 普賢秀 鹿門燈 資聖南 洞山微 高世則 大洪遂 (十三世)長蘆了 天童覺 大洪預 尼慧光 圓通止 智通深 華藥朋 尼佛通 (十四世)雪竇宗 善權智 自得暉 石窗恭 光孝徹 大洪為 長蘆琳 慧力悟 雪峰深 慧日安 吉祥實 (十五世)雪竇鑒 (會元十四卷終) 第八卷 雲門宗 (六世)雪門偃 (七世)白雲祥 德山密 巴陵鑒 雙泉寬 香林遠 洞山初 泐潭謙 奉先深 披雲寂 舜峰韶 般若柔 薦福古 雙峰欽 資
【現代漢語翻譯】 現代漢語譯本 百丈安，黃檗慧，伏龍璘 京兆三相，廣德延，石門蘊，龍光諲 石藏炬，重云暉，瑞龍璋，報恩嶼 含珠哲，紫陵一，同安威 (《會元》十三卷終) (七世)上藍慶，天池隆，益州真，佛手因 龜洋忠，同安志，智門欽，薦福思 大陽堅，五峰紹，廣德義，廣德周 石門徹，紫陵微，興元浪，(八世)普寧顯 梁山觀，普凈覺，雲頂敷，石門遠 北禪感，石門筠，(九世)大陽玄，藥山昱 羅紋珍，道吾詮，南禪聰，(十世)投子青 興陽剖，福嚴承，羅浮如，白馬 雲門運，梁山冀，(十一世)芙蓉楷，大洪恩 洞山云，福應文，(十二世)丹霞淳，枯木成 寶峰照，石門易，天寧誧，天寧璉 梅山己，普賢秀，鹿門燈，資聖南 洞山微，高世則，大洪遂，(十三世)長蘆了 天童覺，大洪預，尼慧光，圓通止 智通深，華藥朋，尼佛通，(十四世)雪竇宗 善權智，自得暉，石窗恭，光孝徹 大洪為，長蘆琳，慧力悟，雪峰深 慧日安，吉祥實，(十五世)雪竇鑒 (《會元》十四卷終) 第八卷 雲門宗 (六世)雪門偃，(七世)白雲祥，德山密，巴陵鑒 雙泉寬，香林遠，洞山初，泐潭謙 奉先深，披雲寂，舜峰韶，般若柔 薦福古，雙峰欽，資
【English Translation】 English version Baizhang An, Huangbo Hui, Fulong Lin Jingzhao Sanxiang, Guangde Yan, Shimen Yun, Longguang Yin Shi Cangju, Chongyun Hui, Ruilong Zhang, Bao'en Yu Hanzhu Zhe, Ziling Yi, Tongan Wei (End of Volume 13 of 'Hui Yuan') (7th Generation) Shanglan Qing, Tianchi Long, Yizhou Zhen, Foshou Yin Guiyang Zhong, Tongan Zhi, Zhimeng Qin, Jianfu Si Dayang Jian, Wufeng Shao, Guangde Yi, Guangde Zhou Shimen Che, Ziling Wei, Xingyuan Lang, (8th Generation) Puning Xian Liangshan Guan, Pujing Jue, Yunding Fu, Shimen Yuan Beichan Gan, Shimen Yun, (9th Generation) Dayang Xuan, Yaoshan Yu Luowen Zhen, Daowu Quan, Nanchuan Cong, (10th Generation) Touzi Qing Xingyang Pou, Fuyan Cheng, Luofu Ru, Baima Yunmen Yun, Liangshan Ji, (11th Generation) Furong Kai, Dahong En Dongshan Yun, Fuying Wen, (12th Generation) Danxia Chun, Kumu Cheng Baofeng Zhao, Shimen Yi, Tianning Bu, Tianning Lian Meishan Ji, Puxian Xiu, Lumen Deng, Zisheng Nan Dongshan Wei, Gaoshi Ze, Dahong Sui, (13th Generation) Changlu Liao Tiantong Jue, Dahong Yu, Ni Huiguang, Yuantong Zhi Zhitong Shen, Huayao Peng, Ni Fotong, (14th Generation) Xuedou Zong Shanquan Zhi, Zide Hui, Shichuang Gong, Guangxiao Che Dahong Wei, Changlu Lin, Huili Wu, Xuefeng Shen Huirian, Jixiang Shi, (15th Generation) Xuedou Jian (End of Volume 14 of 'Hui Yuan') Volume 8 Yunmen School (6th Generation) Xuemen Yan, (7th Generation) Baiyun Xiang, Deshan Mi, Baling Jian Shuangquan Kuan, Xianglin Yuan, Dongshan Chu, Letan Qian Fengxian Shen, Piyun Ji, Shunfeng Shao, Banruo Rou Jianfu Gu, Shuangfeng Qin, Zi
福詮 黃云元 龍境倫 大容諲 華嚴慧 黃檗濟 谷山豐 洞山稟 北禪寂 凈源真 大梵圓 藥山光 奉國海 雲門球 佛陀遠 慈雲深 化城鑒 護國和尚 西禪欽 覺華照 延長山 黃龍贊 雲門朗 纂子山 (八世)韶州大曆 寶華和尚 月華月 樂凈匡 后白雲 文殊真 南臺勤 德山晏 乾明普 中梁崇 黃龍愿 普安道 泐潭散聖 五祖戒 福昌善 建福同 智門祚 福嚴雅 開福賢 丫山盛 蓮華祥 德山遠 開先照 金陵天寶 法雲善 藍田真 雪峰欽 西峰溪 (九世)洞山聰 石霜誠 泐潭澄 云蓋颙 上方岳 育王坦 金山新 雪竇顯 云蓋鵬 彰法泗 北禪賢 芳上座 開先暹 資聖勤 鹿苑圭 (十世)云居舜 佛日嵩 許太守 育王璉 承天簡 九峰韶 西塔殊 云居億 滔首座 玉泉皓 云居祥 國慶宗 天聖道 (會元十五卷終) 天衣懷 承天宗 南明慎 君山升 洞庭金 曾修撰 圓通訥 法昌遇 廣因要 云居元 智海逸 天章楚 (十一世)蔣山泉 慈雲慧 歸宗通 天宮徽 福昌信 慧林本 法雲秀 慧林沖 長蘆夫 佛日才 天缽元 棲賢遷 凈眾言 三祖會 澄照慈 崇德澄 定慧云 報本存 開聖
【現代漢語翻譯】 現代漢語譯本 福詮，黃云元 龍境倫，大容諲，華嚴慧，黃檗濟 谷山豐，洞山稟，北禪寂，凈源真 大梵圓，藥山光，奉國海，雲門球 佛陀遠，慈雲深，化城鑒，護國和尚 西禪欽，覺華照，延長山，黃龍贊 雲門朗，纂子山，（八世）韶州大曆（766-779）寶華和尚 月華月，樂凈匡，后白雲，文殊真 南臺勤，德山晏，乾明普，中梁崇 黃龍愿，普安道，泐潭散聖，五祖戒 福昌善，建福同，智門祚，福嚴雅 開福賢，丫山盛，蓮華祥，德山遠 開先照，金陵天寶，法雲善，藍田真 雪峰欽，西峰溪，（九世）洞山聰，石霜誠 泐潭澄，云蓋颙，上方岳，育王坦 金山新，雪竇顯，云蓋鵬，彰法泗 北禪賢，芳上座，開先暹，資聖勤 鹿苑圭，（十世）云居舜，佛日嵩，許太守 育王璉，承天簡，九峰韶，西塔殊 云居億，滔首座，玉泉皓，云居祥 國慶宗，天聖道，（會元十五卷終） 天衣懷，承天宗，南明慎，君山升 洞庭金，曾修撰，圓通訥，法昌遇 廣因要，云居元，智海逸，天章楚 （十一世）蔣山泉，慈雲慧，歸宗通，天宮徽 福昌信，慧林本，法雲秀，慧林沖 長蘆夫，佛日才，天缽元，棲賢遷 凈眾言，三祖會，澄照慈，崇德澄 定慧云，報本存，開聖
【English Translation】 English version Fu Quan, Huang Yunyuan Long Jinglun, Da Rongyin, Hua Yan Hui, Huang Boji Gu Shanfeng, Dong Shanbing, Bei Chanji, Jing Yuanzhen Da Fan Yuan, Yao Shanguang, Feng Guo Hai, Yun Menqiu Fotuo Yuan, Ci Yun Shen, Hua Chengjian, Huguo Heshang (Reverend of Protecting the Nation) Xi Chanqin, Jue Hua Zhao, Yanchang Shan, Huang Longzan Yun Menlang, Zuan Zishan, (8th Generation) Shaozhou Dali (766-779) Baohua Heshang (Reverend of Baohua) Yue Hua Yue, Le Jingkuang, Hou Baiyun, Wenshu Zhen Nan Taiqin, De Shanyan, Qian Mingpu, Zhong Liangchong Huang Longyuan, Pu'an Dao, Letan San Sheng (Letan Wandering Saint), Wuzu Jie Fu Changshan, Jianfu Tong, Zhimenzuo, Fuyan Ya Kai Fuxian, Ya Shan Sheng, Lian Hua Xiang, De Shanyuan Kai Xian Zhao, Jinling Tianbao, Fayun Shan, Lantian Zhen Xue Fengqin, Xi Fengxi, (9th Generation) Dongshan Cong, Shishuang Cheng Letan Cheng, Yun Gaiyong, Shangfang Yue, Yu Wangtan Jin Shanxin, Xue Douxian, Yun Gaipeng, Zhang Fa Si Bei Chanxian, Fang Shangzuo (Senior Monk Fang), Kaixian Qian, Zisheng Qin Luyuan Gui, (10th Generation) Yunju Shun, Furi Song, Xu Taishou (Prefect Xu) Yu Wanglian, Chengtian Jian, Jiufeng Shao, Xita Shu Yunju Yi, Tao Shangzuo (Senior Monk Tao), Yuquan Hao, Yunju Xiang Guoqing Zong, Tiansheng Dao, (End of Scroll 15 of Hui Yuan) Tianyi Huai, Chengtian Zong, Nanming Shen, Junshan Sheng Dongting Jin, Zeng Xiuzhuan (Compiler Zeng), Yuantong Ne, Fachang Yu Guangyin Yao, Yunju Yuan, Zhihai Yi, Tianzhang Chu (11th Generation) Jiangshan Quan, Ciyun Hui, Guizong Tong, Tiangong Hui Fuchang Xin, Huilin Ben, Fayun Xiu, Huilin Chong Changlu Fu, Furi Cai, Tianbo Yuan, Qixian Qian Jingzhong Yan, Sanzu Hui, Cheng Zhao Ci, Chongde Cheng Dinghui Yun, Baoben Cun, Kaisheng
棲 衡山禮 雲門侃 太平坦 佛足祥 明因赟 楊杰侍郎 慧日堯 中際遵 百丈悟 善權泰 崇福基 大中隆 劉僉判 (十二世)趙清獻公 法雲本 金山寧 資壽巖 本覺一 投子颙 地藏恩 靈曜良 香山泳 靈泉一 石佛通 法雲白 仙巖純 慈濟聰 白兆圭 福嚴初 德山繪 香積旻 瑞相來 真空一 華嚴明 永泰航 壽聖邦 長蘆賾 夾山齡 元豐滿 善勝悟 招提湛 (十三世)凈慈明 雪峰慧 資福明 云峰璇 延慶𣸪 道場顏 天竺諫 普濟淳 尼法海 富弼丞相 尼文照 萬年幽 慈受深 萬壽瑰 天衣哲 智者銓 報恩然 雪峰演 王大夫 觀音和尚 (十四世)凈慈象 靈隱淳 凈慈昌 徑山一 金山心 香巖璧 國清印 萬杉堅 (十五世)中元妙 玉泉達 (十六世)光孝深 (會元十六卷終) 第九卷 臨濟宗 (十一世)黃龍南 (十二世)晦堂心 照覺總 真凈文 云居祐 黃檗勝 祐聖𡨢 開元琦 仰山偉 福嚴感 云蓋智 報本元 隆慶閑 三祖宗 泐潭英 保寧璣 雪峰圓 四祖演 清隱源 廉泉秀 靈鷲覺 積翠永 歸宗芝 (十三世)死心新 靈源清 草堂清 青原信 夾山純 雙嶺化 龜山津 保
【現代漢語翻譯】 現代漢語譯本 棲，衡山禮 雲門侃，太平坦，佛足祥，明因赟 楊杰侍郎，慧日堯，中際遵，百丈悟 善權泰，崇福基，大中隆，劉僉判 (十二世)趙清獻公，法雲本，金山寧，資壽巖 本覺一，投子颙，地藏恩，靈曜良 香山泳，靈泉一，石佛通，法雲白 仙巖純，慈濟聰，白兆圭，福嚴初 德山繪，香積旻，瑞相來，真空一 華嚴明，永泰航，壽聖邦，長蘆賾 夾山齡，元豐（1078-1085）滿，善勝悟，招提湛 (十三世)凈慈明，雪峰慧，資福明，云峰璇 延慶𣸪，道場顏，天竺諫，普濟淳 尼法海，富弼丞相，尼文照，萬年幽 慈受深，萬壽瑰，天衣哲，智者銓 報恩然，雪峰演，王大夫，觀音和尚 (十四世)凈慈象，靈隱淳，凈慈昌，逕山一 金山心，香巖璧，國清印，萬杉堅 (十五世)中元妙，玉泉達，(十六世)光孝深，(會元十六卷終) 第九卷 臨濟宗 (十一世)黃龍南，(十二世)晦堂心，照覺總，真凈文 云居祐，黃檗勝，祐聖𡨢，開元琦 仰山偉，福嚴感，云蓋智，報本元 隆慶閑，三祖宗，泐潭英，保寧璣 雪峰圓，四祖演，清隱源，廉泉秀 靈鷲覺，積翠永，歸宗芝，(十三世)死心新 靈源清，草堂清，青原信，夾山純 雙嶺化，龜山津，保寧
【English Translation】 English version Qi, Hengshan Li Yunmen Kan, Taiping Tan, Fozu Xiang, Mingyin Yun Yang Jie, Vice Minister, Huiri Yao, Zhongji Zun, Baizhang Wu Shanquan Tai, Chongfu Ji, Dazhong Long, Liu Qianpan (12th Generation) Zhao Qingxian Gong, Fayun Ben, Jinshan Ning, Zishou Yan Benjue Yi, Touzi Yong, Dizang En, Lingyao Liang Xiangshan Yong, Lingquan Yi, Shifo Tong, Fayun Bai Xianyan Chun, Ciji Cong, Baizhao Gui, Fuyan Chu Deshan Hui, Xiangji Min, Ruixiang Lai, Zhenkong Yi Huayan Ming, Yongtai Hang, Shousheng Bang, Changlu Ze Jiashan Ling, Yuanfeng (1078-1085) Man, Shansheng Wu, Zhaoti Zhan (13th Generation) Jingci Ming, Xuefeng Hui, Zifu Ming, Yunfeng Xuan Yanqing 𣸪, Daocheng Yan, Tianzhu Jian, Puji Chun Nun Faha, Prime Minister Fu Bi, Nun Wenzhao, Wannian You Cishou Shen, Wanshou Gui, Tianyi Zhe, Zhizhe Quan Baoen Ran, Xuefeng Yan, Wang Daifu, Guanyin Heshang (14th Generation) Jingci Xiang, Lingyin Chun, Jingci Chang, Jingshan Yi Jinshan Xin, Xiangyan Bi, Guoqing Yin, Wanshan Jian (15th Generation) Zhongyuan Miao, Yuquan Da, (16th Generation) Guangxiao Shen, (End of Huiyuan Volume 16) Volume 9 Linji School (11th Generation) Huanglong Nan, (12th Generation) Huitang Xin, Zhaojue Zong, Zhenjing Wen Yunju You, Huangbo Sheng, Yousheng 𡨢, Kaiyuan Qi Yangshan Wei, Fuyan Gan, Yungai Zhi, Baoben Yuan Longqing Xian, Sanzu Zong, Letan Ying, Baoning Ji Xuefeng Yuan, Sizu Yan, Qingyin Yuan, Lianquan Xiu Lingjiu Jue, Jicui Yong, Guizong Zhi, (13th Generation) Sixin Xin Lingyuan Qing, Caotang Qing, Qingyuan Xin, Jiashan Chun Shuangling Hua, Guishan Jin, Baoning
福權 護國新 黃龍明 道吾圓 黃太史 王觀文 吳秘書 泐潭干 開先瑛 像田卿 褒親瑞 慧力昌 圓上座 蘇內翰 兜率悅 法雲杲 湛堂準 凈覺本 報慈英 寶華鑒 九峰廣 黃檗全 覺范洪 超化靜 石頭志 雙溪印 (會元十七卷終) 羅漢南 慈雲隆 大溈瑃 福嚴演 昭覺白 薦福英 尊勝明 慧日明 道場如 寶壽樂 廣慧杲 永安正 光孝爽 法輪添 育王曇 真如香 月珠鑒 萬壽念 蘇參政 (十四世)禾山方 崇覺空 九頂泉 性空普 空室通 佛心才 法輪端 長靈卓 黃龍霞 雪巢一 雪峰空 正法明 祖庵主 戲魚靜 龍牙密 東禪密 天童交 圓通旻 和庵主 慈氏仙 雪竇持 石佛益 疏山常 兜率照 張無盡 西蜀鑾 典牛游 九仙清 覺海因 德山瓊 中巖能 雲頂印 信相顯 大溈智 (十五世)胡安國 普賢素 鼓山洵 鼓山珍 育王諶 道場慧 顯寧智 烏回范 德山初 報恩常 夢庵信 默庵道 光孝慜 雪峰忠 蓬萊圓 范左丞 吳樞密 彭諫議 盧中丞 都左司 宣秘禮 涂毒䇿 (十六世)心聞賁 天童樸 高麗坦然 龍華本 東山言 懶庵樞 (十七世)在庵賢 咦庵鑒 (會元十八卷終
【現代漢語翻譯】 現代漢語譯本 福權，護國新 黃龍明，道吾圓，黃太史，王觀文 吳秘書，泐潭干，開先瑛，像田卿 褒親瑞，慧力昌，圓上座，蘇內翰 兜率悅，法雲杲，湛堂準，凈覺本 報慈英，寶華鑒，九峰廣，黃檗全 覺范洪，超化靜，石頭志，雙溪印 （《會元》十七卷終） 羅漢南，慈雲隆，大溈瑃，福嚴演 昭覺白，薦福英，尊勝明，慧日明 道場如，寶壽樂，廣慧杲，永安正 光孝爽，法輪添，育王曇，真如香 月珠鑒，萬壽念，蘇參政，（十四世）禾山方 崇覺空，九頂泉，性空普，空室通 佛心才，法輪端，長靈卓，黃龍霞 雪巢一，雪峰空，正法明，祖庵主 戲魚靜，龍牙密，東禪密，天童交 圓通旻，和庵主，慈氏仙，雪竇持 石佛益，疏山常，兜率照，張無盡 西蜀鑾，典牛游，九仙清，覺海因 德山瓊，中巖能，雲頂印，信相顯 大溈智，（十五世）胡安國，普賢素，鼓山洵 鼓山珍，育王諶，道場慧，顯寧智 烏回范，德山初，報恩常，夢庵信 默庵道，光孝慜，雪峰忠，蓬萊圓 范左丞，吳樞密，彭諫議，盧中丞 都左司，宣秘禮，涂毒䇿，（十六世）心聞賁 天童樸，高麗坦然，龍華本，東山言 懶庵樞，（十七世）在庵賢，咦庵鑒，（《會元》十八卷終） English version Fu Quan, Huguo Xin Huanglong Ming, Daowu Yuan, Huang Taishi, Wang Guanwen Wu Secretary, Letan Gan, Kaixian Ying, Xiangtian Qing Baoqin Rui, Huili Chang, Yuan Abbot, Su Neihan Doushuai Yue, Fayun Gao, Zhantang Zhun, Jingjue Ben Bao Ci Ying, Baohua Jian, Jiufeng Guang, Huangbo Quan Juefan Hong, Chaohua Jing, Shitou Zhi, Shuangxi Yin (End of Chapter 17 of Hui Yuan) Luohan Nan, Ciyun Long, Dawei Chun, Fuyan Yan Zhaojue Bai, Jianfu Ying, Zunsheng Ming, Huiri Ming Daochang Ru, Baoshou Le, Guanghui Gao, Yongan Zheng Guangxiao Shuang, Falun Tian, Yuwang Tan, Zhenru Xiang Yuezhu Jian, Wanshou Nian, Su Chancellor, (14th Generation) Heshan Fang Chongjue Kong, Jiuding Quan, Xingkong Pu, Kongshi Tong Foxin Cai, Falun Duan, Changling Zhuo, Huanglong Xia Xuechao Yi, Xuefeng Kong, Zhengfa Ming, Zu Anzhu Xiyu Jing, Longya Mi, Dongchan Mi, Tiantong Jiao Yuantong Min, He Anzhu, Cishi Xian, Xuedou Chi Shifo Yi, Shushan Chang, Doushuai Zhao, Zhang Wujin Xi Shu Luan, Dian Niu You, Jiuxian Qing, Juehai Yin Deshan Qiong, Zhongyan Neng, Yunding Yin, Xinxiang Xian Dawei Zhi, (15th Generation) Hu Anguo, Puxian Su, Gushan Xun Gushan Zhen, Yuwang Chen, Daochang Hui, Xianning Zhi Wuhui Fan, Deshan Chu, Baoen Chang, Meng'an Xin Mo'an Dao, Guangxiao Min, Xuefeng Zhong, Penglai Yuan Fan Zuocheng, Wu Shumi, Peng Jianyi, Lu Zhongcheng Du Zuosi, Xuan Mi Li, Tu Du Ce, (16th Generation) Xinwen Ben Tiantong Pu, Goryeo (Korea) Tanran, Longhua Ben, Dongshan Yan Lan'an Shu, (17th Generation) Zai'an Xian, Yi'an Jian, (End of Chapter 18 of Hui Yuan)
【English Translation】 English version Fu Quan, Huguo Xin Huanglong Ming, Daowu Yuan, Huang Taishi, Wang Guanwen Wu Secretary, Letan Gan, Kaixian Ying, Xiangtian Qing Baoqin Rui, Huili Chang, Yuan Abbot, Su Neihan Doushuai Yue, Fayun Gao, Zhantang Zhun, Jingjue Ben Bao Ci Ying, Baohua Jian, Jiufeng Guang, Huangbo Quan Juefan Hong, Chaohua Jing, Shitou Zhi, Shuangxi Yin (End of Chapter 17 of Hui Yuan) Luohan Nan, Ciyun Long, Dawei Chun, Fuyan Yan Zhaojue Bai, Jianfu Ying, Zunsheng Ming, Huiri Ming Daochang Ru, Baoshou Le, Guanghui Gao, Yongan Zheng Guangxiao Shuang, Falun Tian, Yuwang Tan, Zhenru Xiang Yuezhu Jian, Wanshou Nian, Su Chancellor, (14th Generation) Heshan Fang Chongjue Kong, Jiuding Quan, Xingkong Pu, Kongshi Tong Foxin Cai, Falun Duan, Changling Zhuo, Huanglong Xia Xuechao Yi, Xuefeng Kong, Zhengfa Ming, Zu Anzhu Xiyu Jing, Longya Mi, Dongchan Mi, Tiantong Jiao Yuantong Min, He Anzhu, Cishi Xian, Xuedou Chi Shifo Yi, Shushan Chang, Doushuai Zhao, Zhang Wujin Xi Shu Luan, Dian Niu You, Jiuxian Qing, Juehai Yin Deshan Qiong, Zhongyan Neng, Yunding Yin, Xinxiang Xian Dawei Zhi, (15th Generation) Hu Anguo, Puxian Su, Gushan Xun Gushan Zhen, Yuwang Chen, Daochang Hui, Xianning Zhi Wuhui Fan, Deshan Chu, Baoen Chang, Meng'an Xin Mo'an Dao, Guangxiao Min, Xuefeng Zhong, Penglai Yuan Fan Zuocheng, Wu Shumi, Peng Jianyi, Lu Zhongcheng Du Zuosi, Xuan Mi Li, Tu Du Ce, (16th Generation) Xinwen Ben Tiantong Pu, Goryeo (Korea) Tanran, Longhua Ben, Dongshan Yan Lan'an Shu, (17th Generation) Zai'an Xian, Yi'an Jian, (End of Chapter 18 of Hui Yuan)
) 第十卷 臨濟宗 (十一世)楊岐會 (十二世)白雲端 保寧勇 孫比部 (十三世)五祖演 云蓋本 保福殊 郭功甫 壽聖淵 上方益 (十四世)圓悟勤 佛鑒勤 龍門遠 開福寧 大隨靜 無為泰 五福自 九頂素 禮首座 融藏主 承天賢 俞道婆 (十五世)徑山杲 虎丘隆 佛智裕 佛性泰 此庵元 南峰辯 靈隱遠 鴻福文 華藏民 昭覺元 中竺仁 像耳覺 華嚴覺 明因玩 虎丘凈 天寧思 君山覺 寶華顯 東山覺 徐樞密 趙令矜 李彌遜 范縣君 文殊道 南華昺 龍牙才 蓬萊卿 佛珣燈 泐潭明 寶藏本 祥符海 凈眾璨 (會元十九卷終) 龍翔圭 高庵悟 牧庵忠 烏巨行 白楊順 云居如 歸宗賢 道場辯 奇首座 尼慧溫 馮給事 月庵果 石頭回 護聖靜 南巖勝 梁山遠 能仁悟 莫尚書 王龍圖 (十六世)教忠光 卍庵顏 懶庵需 蒙庵岳 此庵凈 開善謙 佛照光 遁庵演 無用全 玉泉懿 薦福本 靈巖性 蔣山直 誰庵演 光孝遠 最庵印 竹原元 尼妙道 尼妙總 張無垢 李漢老 劉彥修 吳偉明 黃彥節 計妙真 應庵華 清涼旦 水庵一 無庵全 慧通旦 靈巖安 簡堂機 或庵
【現代漢語翻譯】 現代漢語譯本 第十卷 臨濟宗 (十一世)楊岐會 (十二世)白雲端，保寧勇，孫比部 (十三世)五祖演，云蓋本，保福殊，郭功甫 壽聖淵，上方益 (十四世)圓悟勤，佛鑒勤 龍門遠，開福寧，大隨靜，無為泰 五福自，九頂素，禮首座，融藏主 承天賢，俞道婆 (十五世)徑山杲，虎丘隆 佛智裕，佛性泰，此庵元，南峰辯 靈隱遠，鴻福文，華**，昭覺元 中竺仁，像耳覺，華嚴覺，明因玩 虎丘凈，天寧思，君山覺，寶華顯 東山覺，徐樞密，趙令矜，李彌遜 范縣君，文殊道，南華昺，龍牙才 蓬萊卿，佛珣燈，泐潭明，寶藏本 祥符海，凈眾璨 (會元十九卷終) 龍翔圭，高庵悟，牧庵忠，烏巨行 白楊順，云居如，歸宗賢，道場辯 奇首座，尼慧溫，馮給事，月庵果 石頭回，護聖靜，南巖勝，梁山遠 能仁悟，莫尚書，王龍圖 (十六世)教忠光 卍庵顏，懶庵需，蒙庵岳，此庵凈 開善謙，佛照光，遁庵演，無用全 玉泉懿，薦福本，靈巖性，蔣山直 誰庵演，光孝遠，最庵印，竹原元 尼妙道，尼妙總，張無垢，李漢老 劉彥修，吳偉明，黃彥節，計妙真 應庵華，清涼旦，水庵一，無庵全 慧通旦，靈巖安，簡堂機，或庵
【English Translation】 English version Volume 10 Linji School (11th Generation) Yangqi Hui (12th Generation) Baiyun Duan, Baoning Yong, Sun Bibu (13th Generation) Wuzu Yan, Yungai Ben, Baofu Shu, Guo Gongfu Shousheng Yuan, Shangfang Yi (14th Generation) Yuanwu Qin, Fojian Qin Longmen Yuan, Kaifu Ning, Dasui Jing, Wuwei Tai Wufu Zi, Jiuding Su, Li Shouzhuo, Rong Zangzhu Chengtian Xian, Yu Daopo (15th Generation) Jingshan Gao, Huqiu Long Fozhi Yu, Foxing Tai, C庵 Yuan, Nanfeng Bian Lingyin Yuan, Hongfu Wen, Hua**, Zhaojue Yuan Zhongzhu Ren, Xiang'er Jue, Huayan Jue, Mingyin Wan Huqiu Jing, Tianning Si, Junshan Jue, Baohua Xian Dongshan Jue, Xu Shumi, Zhao Lingjin, Li Mison Fan Xianjun, Wenshu Dao, Nanhua Bing, Longya Cai Penglai Qing, Foxun Deng, Letan Ming, Baozang Ben Xiangfu Hai, Jingzhong Can (End of Volume 19 of Huiyuan) Longxiang Gui, Gao'an Wu, Mu'an Zhong, Wuju Xing Baiyang Shun, Yunju Ru, Guizong Xian, Daochang Bian Qi Shouzhuo, Ni Huiwen, Feng Jishi, Yue'an Guo Shitou Hui, Husheng Jing, Nanyan Sheng, Liangshan Yuan Nengren Wu, Mo Shangshu, Wang Longtu (16th Generation) Jiaozhong Guang Wan'an Yan, Lan'an Xu, Meng'an Yue, Ci'an Jing Kaishan Qian, Fozhao Guang, Dun'an Yan, Wuyong Quan Yuquan Yi, Jianfu Ben, Lingyan Xing, Jiangshan Zhi Shei'an Yan, Guangxiao Yuan, Zui'an Yin, Zhuyuan Yuan Ni Miaodao, Ni Miaozong, Zhang Wugou, Li Hanlao Liu Yanxiu, Wu Weiming, Huang Yanjie, Ji Miaozhen Ying'an Hua, Qingliang Dan, Shui'an Yi, Wu'an Quan Huitong Dan, Lingyan An, Jiantang Ji, Huo'an
體 湛堂深 錢端禮 全庵己 疏山本 曾內翰 葛知府 徑山印 楚安方 文殊業 稠庵赟 潘待制 隨庵緣 且庵仁 萬年閑 中際能 普云圓 退庵休 圓極岑 覺報清 何山然 信相修 窮谷璉 大溈行 老衲證 山堂淳 復庵封 野庵璇 蓬庵會 中庵空 遁庵珠 (十七世)肯堂充 智者慈 木庵永 龍翔雅 劍門分 密庵杰 南書記 李侍郎 伊庵權 三峰印 德山涓 (會元二十卷終)
禪宗正脈目錄(終)
No. 1593
禪宗正脈卷第一
佛祖
釋迦牟尼佛
【頌】初生下。乃一手指天。一手指地。周行七步。目顧四方。曰天上天下。唯吾獨尊(后雲門云。我當時若見。一棒打殺與狗子吃卻。貴圖天下太平)。
【評】【頌】世尊。一日昇座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座。
○世尊昔因文殊至諸佛集處。值諸佛各還本處。唯有一女人。近彼佛坐。入於三昧。文殊乃白佛。云何此人得近佛坐。而我不得。佛告文殊。汝但覺此女。令從三昧起。汝自問之。文殊繞女人三匝。鳴指一下。乃托至梵天。盡其神力而不能出。世尊曰。假使百千文殊。亦出此女人定不得。下方過四十二恒河沙
【現代漢語翻譯】 現代漢語譯本 體 湛堂深、錢端禮、全庵己、疏山本 曾內翰、葛知府、徑山印、楚安方 文殊業、稠庵赟、潘待制、隨庵緣 且庵仁、萬年閑、中際能、普云圓 退庵休、圓極岑、覺報清、何山然 信相修、窮谷璉、大溈行、老衲證 山堂淳、復庵封、野庵璇、蓬庵會 中庵空、遁庵珠、（十七世）肯堂充、智者慈 木庵永、龍翔雅、劍門分、密庵杰 南書記、李侍郎、伊庵權、三峰印 德山涓、（會元二十卷終）
禪宗正脈目錄(終)
No. 1593
禪宗正脈卷第一
佛祖
釋迦牟尼佛（Sakyamuni Buddha）
【頌】初生之時，一手指天，一手指地，周行七步，目光顧視四方，說道：『天上天下，唯我獨尊。』（後來雲門（Yunmen）說：『我當時如果見到，一棒打死餵狗，才算天下太平。』）
【評】【頌】世尊（世尊）有一次升座，大眾聚集完畢，文殊（文殊）敲椎說道：『仔細觀察法王的法，法王的法就是這樣。』世尊（世尊）便走下座位。
世尊（世尊）過去因為文殊（文殊）到達諸佛聚集的地方，正趕上諸佛各自返回本處，只有一位女子，靠近佛陀坐著，進入三昧（Samadhi）。文殊（文殊）於是稟告佛陀，說：『為什麼這個人能夠靠近佛陀坐著，而我卻不能？』佛陀告訴文殊（文殊）：『你只要叫醒這個女子，讓她從三昧（Samadhi）中出來，你自己問她。』文殊（文殊）繞著女子轉了三圈，彈指一下，甚至托到梵天，用盡他的神力也不能使她出定。世尊（世尊）說：『即使有成百上千的文殊（文殊），也不能使這個女子出定。』下方經過四十二恒河沙
【English Translation】 English version Tǐ (Body) Zhàn táng shēn, Qián duān lǐ, Quán ān jǐ, Shū shān běn Zēng nèi hàn, Gé zhī fǔ, Jìng shān yìn, Chǔ ān fāng Wén shū yè, Chóu ān yūn, Pān dài zhì, Suí ān yuán Qiě ān rén, Wàn nián xián, Zhōng jì néng, Pǔ yún yuán Tuì ān xiū, Yuán jí cén, Jué bào qīng, Hé shān rán Xìn xiāng xiū, Qióng gǔ liǎn, Dà wéi xíng, Lǎo nà zhèng Shān táng chún, Fù ān fēng, Yě ān xuán, Péng ān huì Zhōng ān kōng, Dùn ān zhū, (Seventeenth Generation) Kěn táng chōng, Zhì zhě cí Mù ān yǒng, Lóng xiáng yǎ, Jiàn mén fēn, Mì ān jié Nán shū jì, Lǐ shì láng, Yī ān quán, Sān fēng yìn Dé shān juān, (End of Hui Yuan Twenty Volumes)
Zen Lineage Direct Transmission Catalog (End)
No. 1593
Zen Lineage Direct Transmission Volume 1
Buddhas and Patriarchs
Sakyamuni Buddha (釋迦牟尼佛)
[Gatha] At birth, one hand pointed to the sky, one hand pointed to the earth, walked seven steps around, eyes gazing in all directions, said: 'Above the heavens and below the heavens, I alone am the honored one.' (Later Yunmen (雲門) said: 'If I had seen him then, I would have struck him dead with a stick and fed him to the dogs, only then would there be peace in the world.')
[Commentary] [Gatha] The World Honored One (世尊), one day ascended the seat, the assembly gathered, Manjusri (文殊) struck the gavel and said: 'Carefully observe the Dharma King's Dharma, the Dharma King's Dharma is thus.' The World Honored One (世尊) then descended from the seat.
The World Honored One (世尊) in the past, because Manjusri (文殊) arrived at the place where all the Buddhas gathered, just as the Buddhas were returning to their original places, there was only one woman, sitting close to the Buddha, entered Samadhi (三昧). Manjusri (文殊) then reported to the Buddha, saying: 'Why is this person able to sit close to the Buddha, but I am not?' The Buddha told Manjusri (文殊): 'You only need to awaken this woman, let her arise from Samadhi (三昧), and ask her yourself.' Manjusri (文殊) circled the woman three times, snapped his fingers once, and even lifted her to the Brahma heaven, exhausting his divine power but could not bring her out of Samadhi. The World Honored One (世尊) said: 'Even if there were hundreds of thousands of Manjusri (文殊), they could not bring this woman out of Samadhi.' Below, passing forty-two Ganges sands
國土。有罔明菩薩。能出此女人定。須臾罔明大士。從地涌出。作禮世尊。世尊敕罔明出。罔明卻至女子前。鳴指一下。女子於是從定而出。
【頌】世尊。因波斯匿王。問勝義諦中。有世俗諦否。若言無。智不應二。若言有。智不應一。一二之義。其義云何。佛言大王。汝於過去龍光佛法中。曾問此義。我今無說。汝今無聽。無說無聽。是名為一義二義。
【頌】世尊。因外道問。昨日說何法。曰說定法。外道曰。今日說何法。曰不定法。外道曰。昨日說定法。今日何說不定法。世尊曰。昨日定。今日不定。
【頌】世尊。因五通仙人問。世尊有六通。我有五通。如何是那一通。佛召五通仙人。五通應諾。佛曰。那一通。你問我。
【頌】世尊。因普眼菩薩欲見普賢。不可得見。乃至三度入定。遍觀三千大千世界。覓普賢不可得見而來白佛。佛曰。汝但于靜三昧中起一念。便見。普賢。普眼於是才起一念。便見普賢。向空中乘六牙白象。
【頌】世尊。因自恣日。文殊三處過夏。迦葉。欲白椎擯。出才拈椎。乃見百千萬億文殊。迦葉盡其神力。椎不能舉。世尊遂問迦葉。汝擬擯那個文殊。迦葉無對。
【頌】世尊。因長爪梵志索論義。預約曰。我義若墮。我自斬首。世尊曰。
【現代漢語翻譯】 現代漢語譯本：國土中，有一位罔明菩薩（Wangming Bodhisattva）。能夠使這位女子從禪定中出來。須臾之間，罔明大士（Wangming Great Being）從地涌出，向世尊（World-Honored One）行禮。世尊（World-Honored One）命令罔明（Wangming）使女子出定。罔明（Wangming）於是來到女子面前，彈指一下。女子便從禪定中出來了。
現代漢語譯本：世尊（World-Honored One），因為波斯匿王（King Pasenadi）詢問勝義諦（Paramartha-satya）中，是否有世俗諦（Samvriti-satya）。如果說沒有，智慧不應有二。如果說有，智慧不應為一。一和二的意義，其意義是什麼？佛說大王（Great King），你過去在龍光佛（Longguang Buddha）的佛法中，曾經問過這個意義。我現在沒有說，你現在沒有聽。沒有說沒有聽，這叫做一義二義。
現代漢語譯本：世尊（World-Honored One），因為外道詢問，昨天說了什麼法？回答說說了定法。外道說，今天說什麼法？回答說說了不定法。外道說，昨天說定法，今天為什麼說不定法？世尊（World-Honored One）說，昨天是定，今天是不定。
現代漢語譯本：世尊（World-Honored One），因為五通仙人詢問，世尊（World-Honored One）有六通，我有五通，如何是那一通？佛召喚五通仙人，五通仙人應諾。佛說，那一通，你問我。
現代漢語譯本：世尊（World-Honored One），因為普眼菩薩（Samantabhadra Bodhisattva）想要見到普賢（Samantabhadra），不能夠見到。乃至三次入定，遍觀三千大千世界，尋找普賢（Samantabhadra）不能夠見到，於是來稟告佛。佛說，你只要在靜三昧中生起一念，便能見到普賢（Samantabhadra）。普眼（Samantabhadra）於是才生起一念，便見到普賢（Samantabhadra）在空中乘坐六牙白象。
現代漢語譯本：世尊（World-Honored One），因為自恣日，文殊（Manjusri）在三個地方度過夏天。迦葉（Kasyapa）想要舉椎擯斥，剛拿起椎，便見到百千萬億個文殊（Manjusri）。迦葉（Kasyapa）用盡他的神力，椎也不能舉起。世尊（World-Honored One）於是問迦葉（Kasyapa），你打算擯斥哪個文殊（Manjusri）？迦葉（Kasyapa）無言以對。
現代漢語譯本：世尊（World-Honored One），因為長爪梵志（Long-nailed Brahman）索要論義，預先約定說，我的義理如果墮落，我自己斬首。世尊（World-Honored One）說：
【English Translation】 English version: In the land, there was Wangming Bodhisattva (Wangming Bodhisattva). He was able to bring this woman out of Samadhi. In a short while, Wangming Great Being (Wangming Great Being) emerged from the ground and paid homage to the World-Honored One (World-Honored One). The World-Honored One (World-Honored One) ordered Wangming (Wangming) to bring the woman out of Samadhi. Wangming (Wangming) then came to the woman and snapped his fingers. The woman then came out of Samadhi.
English version: World-Honored One (World-Honored One), because King Pasenadi (King Pasenadi) asked whether there was Samvriti-satya (Samvriti-satya) in Paramartha-satya (Paramartha-satya). If it is said that there is not, wisdom should not be two. If it is said that there is, wisdom should not be one. What is the meaning of one and two? The Buddha said, 'Great King (Great King), you once asked this meaning in the Dharma of Longguang Buddha (Longguang Buddha) in the past. I have nothing to say now, and you have nothing to listen to now. No speaking and no listening is called the meaning of one and two.'
English version: World-Honored One (World-Honored One), because a heretic asked, 'What Dharma did you speak yesterday?' He replied, 'I spoke about fixed Dharma.' The heretic said, 'What Dharma do you speak today?' He replied, 'I speak about unfixed Dharma.' The heretic said, 'Yesterday you spoke about fixed Dharma, why do you speak about unfixed Dharma today?' The World-Honored One (World-Honored One) said, 'Yesterday was fixed, today is unfixed.'
English version: World-Honored One (World-Honored One), because a five-penetration immortal asked, 'The World-Honored One (World-Honored One) has six penetrations, and I have five penetrations. What is that one penetration?' The Buddha summoned the five-penetration immortal, and the five-penetration immortal responded. The Buddha said, 'That one penetration, you ask me.'
English version: World-Honored One (World-Honored One), because Samantabhadra Bodhisattva (Samantabhadra Bodhisattva) wanted to see Samantabhadra (Samantabhadra), but could not see him. Even after entering Samadhi three times and observing the three thousand great thousand worlds, he could not find Samantabhadra (Samantabhadra), so he came to report to the Buddha. The Buddha said, 'You only need to raise one thought in quiet Samadhi, and you will see Samantabhadra (Samantabhadra).' Samantabhadra (Samantabhadra) then raised one thought and saw Samantabhadra (Samantabhadra) riding a six-tusked white elephant in the air.
English version: World-Honored One (World-Honored One), because on the Self-Surrender Day, Manjusri (Manjusri) spent the summer in three places. Kasyapa (Kasyapa) wanted to raise the gavel to expel him, but as soon as he picked up the gavel, he saw hundreds of thousands of millions of Manjusris (Manjusri). Kasyapa (Kasyapa) exhausted his divine power, but could not lift the gavel. The World-Honored One (World-Honored One) then asked Kasyapa (Kasyapa), 'Which Manjusri (Manjusri) are you going to expel?' Kasyapa (Kasyapa) had no answer.
English version: World-Honored One (World-Honored One), because the Long-nailed Brahman (Long-nailed Brahman) demanded a debate, and made an appointment in advance, saying, 'If my argument falls, I will cut off my own head.' The World-Honored One (World-Honored One) said:
汝義以何為宗。志曰。我以一物不受為宗。世尊曰。是見受否。志拂袖而去。行至中路。乃省謂弟子曰。我當回去。斬首以謝世尊。弟子曰。人天眾前。幸當得勝。何以斬首。志曰。我寧于有智人前斬首。不于無智人前得勝。乃嘆曰。我義兩處負墮。是見若受。負門處粗。是見不受。負門處細。一切人天二乘。皆不知我義墮處。唯有世尊。諸大菩薩。知我義墮。回至世尊前曰。我義兩處負墮。故當斬首以謝。世尊曰。我法中無如是事。汝當迴心向道。於是同五百徒眾。一時投佛出家。證阿羅漢。
【頌】世尊。因有外道問。不問有言。不問無言。世尊良久。外道讚歎曰。世尊大慈大悲。開我迷云。令我得入。乃作禮而去。阿難白佛。外道得何道理。稱讚而去。世尊曰。如世良馬。見鞭影而行。
【頌】世尊一日敕阿難。食時將至。汝當入城持缽。阿難應諾。世尊曰。汝既持缽。須依過去七佛儀式。阿難便問。如何是過去七佛儀式。世尊召阿難。阿難應諾。世尊曰。持缽去。
○世尊因有比丘問。我於世尊法中。見處即有。證處未是。世尊當何所示。世尊曰。比丘某甲。當何所示。是汝此問。
【頌】世尊因黑氏梵志。運神力。以左右手。擎合歡梧桐花兩株。來供養佛。佛召仙人。梵志應諾。
【現代漢語翻譯】 現代漢語譯本： 問：你的宗旨是什麼？ 志回答說：『我的宗旨是對於任何事物都不接受。』 世尊問：『這個『不接受』的見解，你接受嗎？』 志拂袖而去。走到半路，才醒悟過來說：『我應當回去，斬下我的頭來向世尊謝罪。』 弟子說：『在人天大眾面前，您僥倖能夠得勝，為什麼要斬首呢？』 志說：『我寧願在有智慧的人面前斬首，也不願在沒有智慧的人面前得勝。』 於是嘆息道：『我的義理在兩處都失敗了。如果接受『不接受』的見解，失敗之處在於粗疏；如果認為『不接受』就是不接受任何見解，失敗之處在於細微。一切人天二乘，都不知道我的義理失敗在哪裡，只有世尊和諸大菩薩，知道我的義理失敗之處。』 於是回到世尊面前說：『我的義理在兩處都失敗了，所以應當斬首來謝罪。』 世尊說：『我的佛法中沒有這樣的事，你應該回心向道。』 於是他與五百徒眾，一時都皈依佛門出家，證得阿羅漢果。
【頌】世尊因為有外道問，不問有，不問無。世尊沉默良久。外道讚歎說：『世尊大慈大悲，開啟我的迷云，使我得以進入真理之門。』於是作禮而去。 阿難問佛：『外道得到了什麼道理，如此稱讚而去？』 世尊說：『如同世間的良馬，見到鞭子的影子就行動一樣。』
【頌】世尊有一天命令阿難說：『吃飯的時間快到了，你應該入城去持缽乞食。』 阿難答應了。 世尊說：『你既然要持缽，必須依照過去七佛的儀式。』 阿難便問：『什麼是過去七佛的儀式？』 世尊呼喚阿難。 阿難應諾。 世尊說：『持缽去吧。』
世尊因為有比丘問：『我在世尊的佛法中，見解上已經有了，但證悟上還沒有達到，世尊您應當如何指示我？』 世尊說：『比丘某甲，應當如何指示？這就是你所問的。』
【頌】世尊因為黑氏梵志，運用神通，用左右手托著合歡花和梧桐花兩株，來供養佛。佛呼喚仙人。 梵志應諾。
【English Translation】 English version: Question: What is your doctrine? Zhi replied: 'My doctrine is to accept nothing.' The World-Honored One asked: 'Do you accept this view of 'non-acceptance'?' Zhi flung his sleeve and left. On the way, he realized and said to his disciples: 'I should go back and cut off my head to apologize to the World-Honored One.' The disciple said: 'In front of the assembly of humans and gods, you might be able to win. Why cut off your head?' Zhi said: 'I would rather have my head cut off in front of wise people than win in front of ignorant people.' Then he sighed: 'My doctrine has failed in two ways. If one accepts the view of 'non-acceptance', the failure is in its crudeness. If one thinks 'non-acceptance' means not accepting any views, the failure is in its subtlety. All humans, gods, and those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not know where my doctrine fails. Only the World-Honored One and the great Bodhisattvas know where my doctrine fails.' So he returned to the World-Honored One and said: 'My doctrine has failed in two ways, so I should cut off my head to apologize.' The World-Honored One said: 'There is no such thing in my Dharma. You should turn your mind towards the Way.' Then he and his five hundred followers all took refuge in the Buddha and became monks, attaining Arhatship.
[Verse] Because there was a heretic who asked, not asking about existence, not asking about non-existence. The World-Honored One was silent for a long time. The heretic praised: 'The World-Honored One is greatly compassionate, opening my clouds of delusion, allowing me to enter the gate of truth.' Then he bowed and left. Ānanda asked the Buddha: 'What principle did the heretic gain that he praised and left?' The World-Honored One said: 'Like a good horse in the world, it acts upon seeing the shadow of the whip.'
[Verse] One day, the World-Honored One ordered Ānanda: 'The time for eating is approaching. You should enter the city to carry the bowl for alms.' Ānanda agreed. The World-Honored One said: 'Since you are carrying the bowl, you must follow the rituals of the past seven Buddhas.' Ānanda then asked: 'What are the rituals of the past seven Buddhas?' The World-Honored One called out to Ānanda. Ānanda answered. The World-Honored One said: 'Go carry the bowl.'
Because there was a Bhikṣu (Buddhist monk) who asked: 'In the Dharma of the World-Honored One, I have understanding in terms of views, but I have not yet attained realization. What should the World-Honored One show me?' The World-Honored One said: 'Bhikṣu so-and-so, what should be shown? This is your question.'
[Verse] Because the Black Clan Brahman (a member of the priestly caste) used his supernatural power to hold two trees of Albizia julibrissin (合歡花 hé huān huā) and Firmiana platanifolia (梧桐花 wú tóng huā) in his left and right hands to offer to the Buddha. The Buddha called out to the immortal. The Brahman answered.
佛曰。放下著。梵志遂放下左手一株花。佛又召仙人。放下著。梵志又放下右手一株花。佛又召仙人。放下著。梵志曰。世尊。我今兩手皆空。更教放下個甚麼。佛曰。吾非教汝放舍其花。汝當放舍外六塵。內六根。中六識。一時舍卻。無可舍處。是汝免生死處。梵志於言下。悟無生忍。
【頌】世尊因靈山會上五百比丘。得四禪定。具五神通。未得法忍。以宿命智通。各各自見過去。殺父害母。及諸重罪。于自心內。各各懷疑。于甚深法。不能證入。於是文殊。承佛神力。遂手握利劍。持逼如來。世尊乃謂文殊曰。住住不應作逆。勿得害吾。吾必被害。為善被害。文殊師利。爾從本已來。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。同讚歎曰。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。
【頌】世尊敲髑髏。問耆婆生何道。曰生人道。又敲一。生何道。曰生天。又敲一。耆罔措。
【頌】世尊因地。布𩬊掩泥。獻花于然燈。然燈見布𩬊處。遂約退眾。乃指地曰。此一方地。宜建一梵剎。時眾中有一賢于長者。持標于指處插曰。建梵剎竟。時諸天散花贊曰。庶子有大智矣。
【頌】世尊。
【現代漢語翻譯】 現代漢語譯本： 佛說：『放下吧。』 梵志（婆羅門）於是放下左手的一株花。佛又叫仙人：『放下吧。』 梵志又放下右手的一株花。佛又叫仙人：『放下吧。』 梵志說：『世尊（對佛的尊稱），我現在兩手都空了，還要教我放下什麼呢？』 佛說：『我不是教你放下那些花，你應該放下外面的六塵（色、聲、香、味、觸、法），裡面的六根（眼、耳、鼻、舌、身、意），中間的六識（眼識、耳識、鼻識、舌識、身識、意識），一時全部捨棄，到了無可捨棄之處，就是你免除生死的地方。』 梵志聽了這些話，當下領悟了無生法忍（對事物不生不滅的真理的證悟）。
【頌】世尊因為靈山會上五百比丘，得到四禪定（色界四種禪定），具備五神通（天眼通、天耳通、他心通、宿命通、神足通），卻沒有得到法忍（對佛法的證悟）。他們用宿命智通（知曉過去世的神通），各自看到過去殺父害母以及各種重罪，在自己心中各自懷疑，對於甚深佛法，不能證入。於是文殊（文殊菩薩），承蒙佛的神力，就手握利劍，逼近如來。世尊就對文殊說：『住手！住手！不應該作逆，不要傷害我，我必定會被傷害。為善也會被傷害。』 文殊師利（文殊菩薩），你從本來就沒有我人（我相、人相），只是因為內心，見到有我人。內心生起時，我必定會被傷害，這就叫做傷害。』 於是五百比丘，一同讚歎說：『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。』
【頌】世尊敲打髑髏（死人頭骨），問耆婆（人名）生在何道。耆婆回答說生在人道。世尊又敲打一個髑髏，問生在何道。耆婆回答說生在天道。世尊又敲打一個髑髏，耆婆茫然不知所措。
【頌】世尊在過去世，用頭髮鋪地掩蓋泥土，獻花給然燈佛（過去佛）。然燈佛見到鋪頭髮的地方，就約定退避眾人，於是指著地面說：『這一方土地，適宜建造一座梵剎（寺廟）。』 當時眾人中有一位賢于長者，拿著標幟在然燈佛指的地方插下說：『建造梵剎完畢。』 當時諸天散花讚歎說：『庶子有大智慧啊！』
【頌】世尊。
【English Translation】 English version: The Buddha said, 'Let go.' The Brahmin (梵志) then let go of a flower in his left hand. The Buddha again called to the ascetic, 'Let go.' The Brahmin then let go of a flower in his right hand. The Buddha again called to the ascetic, 'Let go.' The Brahmin said, 'Venerable One (世尊, a respectful title for the Buddha), now both my hands are empty, what more do you want me to let go of?' The Buddha said, 'I am not teaching you to let go of those flowers. You should let go of the six external sense objects (外六塵, namely: form, sound, smell, taste, touch, and dharma), the six internal sense organs (內六根, namely: eye, ear, nose, tongue, body, and mind), and the six consciousnesses in between (中六識, namely: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), abandon them all at once. When there is nothing left to abandon, that is where you are freed from birth and death.' Upon hearing these words, the Brahmin immediately awakened to the non-origination forbearance (無生忍, the realization of the truth that things neither arise nor cease).
[Verse] The World-Honored One (世尊) because of five hundred Bhikshus (比丘, monks) at the Vulture Peak Assembly, attained the four Dhyanas (四禪定, the four meditative states in the Form Realm), possessed the five supernormal powers (五神通, namely: the divine eye, the divine ear, knowing others' minds, knowing past lives, and the power of spiritual travel), but had not yet attained Dharma-forbearance (法忍, the realization of the Dharma). Using their power of knowing past lives (宿命智通), they each saw their past lives of killing their fathers and mothers, and various other grave sins. In their own minds, they each had doubts, and could not enter into the profound Dharma. Thereupon, Manjushri (文殊, Manjushri Bodhisattva), relying on the Buddha's spiritual power, held a sharp sword in his hand and approached the Tathagata (如來, another title for the Buddha). The World-Honored One then said to Manjushri, 'Stop! Stop! You should not commit this transgression, do not harm me, I will surely be harmed. Even doing good can be harmful.' Manjushri (文殊師利), from the very beginning, there is no self or other (我人, the concept of self and others). It is only because of the mind that you see self and others. When the mind arises, I will surely be harmed, and that is called harm.' Thereupon, the five hundred Bhikshus together praised, saying, 'Manjushri, the great wise one, deeply understands the source of the Dharma. He holds a sharp sword in his own hand, and approaches the body of the Tathagata. The sword and the Buddha are the same, one form without two. Without form, nothing is born. How can there be killing in this?'
[Verse] The World-Honored One knocked on a skull (髑髏), and asked Jivaka (耆婆, a name), 'Where was he born?' Jivaka replied, 'He was born in the human realm.' The World-Honored One knocked on another skull, and asked, 'Where was he born?' Jivaka replied, 'He was born in the heavens.' The World-Honored One knocked on another skull, and Jivaka was at a loss.
[Verse] The World-Honored One in a past life, spread his hair on the ground to cover the mud, and offered flowers to Dipamkara Buddha (然燈佛, a past Buddha). Dipamkara Buddha saw the place where the hair was spread, and arranged for the assembly to retreat. Then he pointed to the ground and said, 'This piece of land is suitable for building a Sangharama (梵剎, a monastery).' At that time, among the assembly, there was a wise elder who took a marker and inserted it at the place Dipamkara Buddha pointed to, saying, 'The construction of the Sangharama is complete.' At that time, the devas (諸天, gods) scattered flowers and praised, saying, 'The prince has great wisdom!'
[Verse] The World-Honored One.
因七賢女。游尸陀林。一女指尸曰。尸在這裡。人向甚處去。一女曰。作么作么。諸姊諦觀。各各契悟。感帝釋散花曰。惟愿聖姊。有何所須。我當終身供給。女曰。我家四事七珍。悉皆具足。唯要三般物。一要無根樹一株。二要無陰陽地一片。三要叫不響山谷一所。帝釋曰。一切所須。我悉有之。若三般物。我實無得。女曰。汝若無此。爭解濟人。帝釋罔措。遂同往白佛。佛言。憍尸迦。我諸弟子大阿羅漢。不解此義。唯有諸大菩薩。乃解此義。
【頌】城東有一老母。與佛同生。而不欲見佛。每見佛來。即便迴避。雖然如此。回顧東西。總皆是佛。遂以手掩面。於十指掌中。亦總是佛。
【頌】殃崛摩羅。因持缽至一長者門。其家婦人正值產難。子母未分。長者曰。瞿曇弟子。汝為至聖。當有何法。能免產難。殃崛語長者曰。我乍入道。未知此法。待我回問世尊。卻來相報。及返。具事白佛。佛告殃崛。汝速去報言。我自從賢聖法來。未曾殺生。殃崛奉佛語。疾往告之。其婦得聞。當時分娩。
【頌】世尊至多子塔前。命摩訶迦葉。分座令坐。以僧伽黎圍之。遂告曰。吾以正法眼藏。密付于汝。汝當護持。傳付將來。
【頌】世尊臨入涅槃。文殊大士。請佛再轉法輪。世尊咄曰。文殊。
【現代漢語翻譯】 現代漢語譯本： 有七位賢女，她們在尸陀林（墳場）遊玩。其中一位女子指著一具屍體說：『屍體在這裡，人的神識到哪裡去了呢？』另一位女子說：『作么作么（做什麼，是什麼意思）？』各位姐妹仔細觀察。』她們各自因此而領悟。感得帝釋（佛教護法神）散花說：『惟愿各位聖潔的姊妹，有什麼需要的？我願意終身供養。』女子們說：『我家裡的四事七珍，全部都已具備，唯獨需要三樣東西：一要沒有根的樹一株，二要沒有陰陽的地一片，三要叫不響的山谷一所。』帝釋說：『一切所需，我都有。但如果說是這三樣東西，我實在沒有。』女子們說：『你如果沒有這些，怎麼能救濟他人？』帝釋感到困惑，於是共同去稟告佛陀。佛陀說：『憍尸迦（帝釋的別名），我的弟子大阿羅漢，不理解這個意義。只有各位大菩薩，才能理解這個意義。』
【頌】城東有一位老婦人，與佛陀同時出生，卻不想見到佛陀。每次見到佛陀來，就立即迴避。雖然如此，回頭看東西，總都是佛陀。於是用手掩面，在十指掌中，也總是佛陀。
【頌】殃崛摩羅（一位佛陀的弟子），因為持缽來到一位長者家門前。這家婦人正值生產困難，母子未分。長者說：『瞿曇（釋迦牟尼佛）的弟子，你為至聖，應當有什麼方法，能免除生產的困難？』殃崛對長者說：『我剛入道，不知道這個方法。等我回去問世尊（釋迦牟尼佛），再來相告。』等到返回，詳細地將事情稟告佛陀。佛陀告訴殃崛：『你快速去告訴她說：我自從修行賢聖法以來（自從成為聖人以來），未曾殺生。』殃崛奉佛語，快速前往告知。那婦人聽聞后，當時就分娩了。
【頌】世尊（釋迦牟尼佛）來到多子塔前，命令摩訶迦葉（佛陀的十大弟子之一），分一半座位讓他坐，用僧伽黎（袈裟）圍著他。於是告訴他說：『我將正法眼藏，秘密地交付給你。你應當護持，傳付給將來。』
【頌】世尊（釋迦牟尼佛）將要進入涅槃，文殊大士（文殊菩薩），請求佛陀再次轉法輪（講經說法）。世尊呵斥說：『文殊。』
English version: Seven virtuous women were wandering in the Sitavana (cremation ground). One of the women pointed to a corpse and said, 'The corpse is here, where does the person's consciousness go?' Another woman said, 'What to do? What does it mean?' Sisters, observe carefully.' They each attained enlightenment because of this. Sakra (a Buddhist protector deity) was moved and scattered flowers, saying, 'I wish, virtuous sisters, what do you need? I will provide for you for the rest of my life.' The women said, 'My family has all four necessities and seven treasures, but we only need three things: first, a tree without roots; second, a piece of land without yin and yang; and third, a valley that does not echo.' Sakra said, 'I have everything you need, but I really don't have these three things.' The women said, 'If you don't have these, how can you save others?' Sakra was confused, so they went together to report to the Buddha. The Buddha said, 'Kausika (another name for Sakra), my disciples, the great Arhats, do not understand this meaning. Only the great Bodhisattvas can understand this meaning.'
[Verse] There was an old woman in the east of the city who was born at the same time as the Buddha, but did not want to see the Buddha. Every time she saw the Buddha coming, she would immediately avoid him. Even so, when she looked back east and west, everything was the Buddha. So she covered her face with her hands, and in the palms of her ten fingers, it was all the Buddha.
[Verse] Angulimala (a disciple of the Buddha), because he was holding a bowl, came to the gate of an elder's house. The woman of this family was having a difficult labor, and the mother and child were not separated. The elder said, 'Disciple of Gautama (Shakyamuni Buddha), you are the most holy, what method should there be to avoid the difficulty of childbirth?' Angulimala said to the elder, 'I have just entered the path and do not know this method. I will wait for me to return and ask the World Honored One (Shakyamuni Buddha), and then I will tell you.' When he returned, he reported the matter to the Buddha in detail. The Buddha told Angulimala, 'You quickly go and tell her: Since I have practiced the virtuous and holy Dharma (since becoming a saint), I have never killed a living being.' Angulimala followed the Buddha's words and quickly went to tell her. The woman heard it and gave birth at that time.
[Verse] The World Honored One (Shakyamuni Buddha) came to the Many Children Pagoda and ordered Mahakasyapa (one of the Buddha's ten great disciples) to divide the seat and let him sit, surrounding him with the Sanghati (robe). Then he told him, 'I will secretly entrust the Eye Treasury of the True Dharma to you. You should protect it and pass it on to the future.'
[Verse] When the World Honored One (Shakyamuni Buddha) was about to enter Nirvana, Manjusri (Manjusri Bodhisattva) asked the Buddha to turn the Dharma wheel (preach the Dharma) again. The World Honored One scolded, 'Manjusri.'
【English Translation】 Modern Chinese translation: There were seven virtuous women who were wandering in the Sitavana (cemetery). One of the women pointed to a corpse and said, 'The corpse is here, where does the person's consciousness go?' Another woman said, 'What to do? What does it mean?' Sisters, observe carefully.' They each attained enlightenment because of this. Sakra (a Buddhist protector deity) was moved and scattered flowers, saying, 'I wish, virtuous sisters, what do you need? I will provide for you for the rest of my life.' The women said, 'My family has all four necessities and seven treasures, but we only need three things: first, a tree without roots; second, a piece of land without yin and yang; and third, a valley that does not echo.' Sakra said, 'I have everything you need, but I really don't have these three things.' The women said, 'If you don't have these, how can you save others?' Sakra was confused, so they went together to report to the Buddha. The Buddha said, 'Kausika (another name for Sakra), my disciples, the great Arhats, do not understand this meaning. Only the great Bodhisattvas can understand this meaning.'
[Verse] There was an old woman in the east of the city who was born at the same time as the Buddha, but did not want to see the Buddha. Every time she saw the Buddha coming, she would immediately avoid him. Even so, when she looked back east and west, everything was the Buddha. So she covered her face with her hands, and in the palms of her ten fingers, it was all the Buddha.
[Verse] Angulimala (a disciple of the Buddha), because he was holding a bowl, came to the gate of an elder's house. The woman of this family was having a difficult labor, and the mother and child were not separated. The elder said, 'Disciple of Gautama (Shakyamuni Buddha), you are the most holy, what method should there be to avoid the difficulty of childbirth?' Angulimala said to the elder, 'I have just entered the path and do not know this method. I will wait for me to return and ask the World Honored One (Shakyamuni Buddha), and then I will tell you.' When he returned, he reported the matter to the Buddha in detail. The Buddha told Angulimala, 'You quickly go and tell her: Since I have practiced the virtuous and holy Dharma (since becoming a saint), I have never killed a living being.' Angulimala followed the Buddha's words and quickly went to tell her. The woman heard it and gave birth at that time.
[Verse] The World Honored One (Shakyamuni Buddha) came to the Many Children Pagoda and ordered Mahakasyapa (one of the Buddha's ten great disciples) to divide the seat and let him sit, surrounding him with the Sanghati (robe). Then he told him, 'I will secretly entrust the Eye Treasury of the True Dharma to you. You should protect it and pass it on to the future.'
[Verse] When the World Honored One (Shakyamuni Buddha) was about to enter Nirvana, Manjusri (Manjusri Bodhisattva) asked the Buddha to turn the Dharma wheel (preach the Dharma) again. The World Honored One scolded, 'Manjusri.'
吾四十九年住世。未曾說一字。汝請吾再轉法輪。是吾曾轉法輪邪。
【頌】世尊于涅槃會上。以手摩胸告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。勿令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度。亦非吾弟子。時萬億眾。悉皆契悟。
一祖摩訶迦葉尊者
【頌】見世尊在靈山會上。拈花示眾。是時眾皆默然。唯迦葉破顏微笑。世尊曰。吾有正法眼藏。涅槃妙心。實相無相。微妙法門。不立文字。教外別傳。付囑摩訶迦葉(頌古稍異)。
二祖阿難尊者
【頌】一日問迦葉曰。師兄。世尊傳金襕袈裟外。別傳個甚麼。迦葉召阿難。阿難應諾。迦葉曰。倒卻門前剎竿著。
四祖優波毬多尊者
在世化導。證果最多。每度一人。以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。最後有一長者子。名曰香眾。來禮尊者。志求出家。尊者問曰。汝身出家。心出家。答曰。我來出家。非為身心。尊者曰。不為身心。復誰出家。答曰。夫出家者。無我我故。無我我故。即心不生滅。心不生滅。即是常道。諸佛亦常。心無形相。其體亦然。尊者曰。汝當大悟。心自通達。宜依佛法僧。紹隆聖種。
八祖佛陀難提尊者
【頌】九祖伏䭾密多。問祖曰。父母非我親
【現代漢語翻譯】 現代漢語譯本 我住世四十九年，未曾說過一個字。你們請我再次轉法輪（Dharmacakra，佛法之輪），難道我曾經轉過法輪嗎？
【頌】世尊（釋迦牟尼佛的尊稱）在涅槃（Nirvana，佛教術語，指解脫）法會上，用手摩挲胸膛告訴眾人說：『你們好好觀看我這紫磨金色之身，瞻仰足夠，不要後悔。如果說我滅度（Parinirvana，佛教術語，指完全的涅槃），就不是我的弟子。如果說我不滅度，也不是我的弟子。』當時萬億大眾，全都領悟。
一祖 摩訶迦葉尊者（Mahākāśyapa，釋迦牟尼佛的大弟子之一）
【頌】（摩訶迦葉）見到世尊在靈山會上，拈花示眾。當時眾人皆默然，只有迦葉破顏微笑。世尊說：『我有正法眼藏（Dharma-cakṣus，能正確認識佛法的眼睛），涅槃妙心，實相無相（Śūnyatā，佛教術語，指空性），微妙法門，不立文字，教外別傳，付囑摩訶迦葉。』（頌古稍有不同）
二祖 阿難尊者（Ānanda，釋迦牟尼佛的十大弟子之一，以記憶力強著稱）
【頌】一天，阿難問迦葉說：『師兄，世尊傳金襕袈裟（Kāṣāya，佛教僧侶所穿的法衣）之外，還傳了什麼？』迦葉召喚阿難，阿難應諾。迦葉說：『倒卻門前剎竿著。』
四祖 優波毬多尊者（Upagupta，佛教禪宗的第四代祖師）
（優波毬多尊者）在世間教化引導，證得果位的人最多。每度化一人，就用一根籌放在石室裡。那石室縱深十八肘，寬十二肘，籌碼充滿其間。最後有一位長者（Gṛhapati，古印度對富裕長者的稱呼）的兒子，名叫香眾，來禮拜尊者，立志尋求出家。尊者問他說：『你是身出家，還是心出家？』香眾回答說：『我來出家，不是爲了身心。』尊者說：『不為身心，又是誰出家？』香眾回答說：『所謂出家，是沒有我我的緣故。沒有我我的緣故，就是心不生滅。心不生滅，就是常道。諸佛也是常。心沒有形相，它的本體也是這樣。』尊者說：『你應當大悟，心自然通達。應該依佛法僧（Triratna，佛教的三寶），紹隆聖種。』
八祖 佛陀難提尊者（Buddhanandi，佛教禪宗的第八代祖師）
【頌】九祖 伏䭾密多（Buddhamitra，佛教禪宗的第九代祖師），問祖（佛陀難提尊者）說：『父母不是我的親人』
【English Translation】 English version I have lived in this world for forty-nine years, and I have not spoken a single word. You ask me to turn the Dharma wheel (Dharmacakra) again. Have I ever turned the Dharma wheel?
【Verse】At the Nirvana assembly, the World-Honored One (a title for Shakyamuni Buddha) stroked his chest and told the assembly: 'You should carefully observe my body of purple-tinged gold, gaze upon it sufficiently, and do not have regrets. If you say that I have attained Parinirvana (complete Nirvana), you are not my disciples. If you say that I have not attained Parinirvana, you are also not my disciples.' At that time, countless billions of people all awakened.
First Ancestor: Venerable Mahākāśyapa (one of the principal disciples of Shakyamuni Buddha)
【Verse】(Mahākāśyapa) saw the World-Honored One at the Vulture Peak assembly, holding up a flower to show the assembly. At that time, everyone was silent, only Kāśyapa broke into a smile. The World-Honored One said: 'I have the Treasury of the Eye of the True Dharma (Dharma-cakṣus), the wondrous mind of Nirvana, the true nature of no-nature (Śūnyatā), the subtle Dharma gate, which does not rely on words, a special transmission outside the teachings, entrusted to Mahākāśyapa.' (The verse differs slightly in ancient versions)
Second Ancestor: Venerable Ānanda (one of the ten principal disciples of Shakyamuni Buddha, known for his excellent memory)
【Verse】One day, Ānanda asked Kāśyapa: 'Elder brother, besides the transmission of the golden Kāṣāya (the robe worn by Buddhist monks), what else did the World-Honored One transmit?' Kāśyapa called out to Ānanda, and Ānanda responded. Kāśyapa said: 'Knock down the flagpole in front of the gate.'
Fourth Ancestor: Venerable Upagupta (the fourth patriarch of the Chan school of Buddhism)
(Venerable Upagupta) taught and guided in the world, and the number of people who attained the fruit was the greatest. Each time he converted one person, he would place a counter in a stone chamber. The stone chamber was eighteen cubits deep and twelve cubits wide, and the counters filled it. Finally, there was the son of an elder (Gṛhapati), named Xiangzhong, who came to pay respects to the Venerable One, determined to seek ordination. The Venerable One asked him: 'Are you ordaining your body, or are you ordaining your mind?' Xiangzhong replied: 'I have come to ordain, not for the sake of body and mind.' The Venerable One said: 'If not for body and mind, then who is ordaining?' Xiangzhong replied: 'What is called ordination is without self because of self. Because there is no self, the mind is neither born nor extinguished. The mind neither born nor extinguished, is the constant path. All Buddhas are also constant. The mind has no form, and its essence is also like this.' The Venerable One said: 'You should have a great awakening, and your mind will naturally be clear. You should rely on the Buddha, Dharma, and Sangha (Triratna), to continue the holy lineage.'
Eighth Ancestor: Venerable Buddhanandi (the eighth patriarch of the Chan school of Buddhism)
【Verse】Ninth Ancestor: Buddhamitra (the ninth patriarch of the Chan school of Buddhism), asked the Ancestor (Venerable Buddhanandi): 'Parents are not my relatives'
。誰是最親者。諸佛非我道。誰是最道者。祖以偈答曰。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。
十祖脅尊者
【頌】至一林中。有富那夜奢。合掌前立。祖問汝從何來。奢曰。我心非往。祖曰。汝何處住。曰我心非止。祖曰。汝不定邪。曰諸佛亦然。祖曰。汝非諸佛。曰諸佛亦非。祖知是法器。即與剃度。付法說偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。
十一祖富那夜奢尊者
尋詣波羅柰國。有馬鳴大士。迎而作禮。問曰。我欲識佛。何者即是。祖曰。汝欲識佛。不識者是。曰佛既不識。焉知是乎。祖曰。既不識佛。焉知不是。曰此是鋸義。祖曰。彼是木義。祖問鋸義者何。曰與師平出。馬鳴卻問。木義者何。祖曰。汝被我解。馬鳴豁然省悟。
十四祖龍樹尊者
至南印度。彼國之人。多信福業。祖為說法。遞相謂曰。人有福業。世間第一。徒言佛性。誰能睹之。祖曰。汝欲見佛性。先須除我慢。彼人曰。佛性大小。祖曰。非大非小。非廣非狹。無福無報。不死不生。彼聞理勝。悉回初心。祖復于座上。現自在身。如滿月輪。一切眾。唯聞法音。不睹祖相。彼眾中。有長者子。名迦那提
【現代漢語翻譯】 現代漢語譯本：『誰是最親近的人？』，諸佛不是我的道。『誰是最合乎道的人？』 祖師用偈語回答說：『你說是心最親近，父母也無法相比。你的行為與道相合，諸佛的心就是道。向外尋求有形相的佛，與你的本性並不相似。想要認識你的本心，既不是結合也不是分離。』 十祖 脅尊者 【頌】到達一片樹林中，遇到了富那夜奢（Purnayashas，意為圓滿光榮）。富那夜奢合掌站在祖師面前。祖師問：『你從哪裡來？』 富那夜奢說：『我的心沒有來處。』 祖師問：『你住在哪裡？』 富那夜奢說：『我的心沒有住處。』 祖師問：『你沒有定性嗎？』 富那夜奢說：『諸佛也沒有定性。』 祖師問：『你不是諸佛。』 富那夜奢說：『諸佛也不是。』 祖師知道他是可以傳法的器皿，就為他剃度，傳法並說偈語：『真體自然就是真，因為真而說有理。領悟了真真的法，就沒有行為也沒有停止。』 十一祖 富那夜奢尊者 尋找併到達波羅奈國（Varanasi，古印度城市名）。遇到了馬鳴大士（Ashvaghosa，佛教哲學家）。馬鳴大士迎接並向他行禮，問道：『我想認識佛，什麼是佛？』 祖師說：『你想認識佛，不認識的就是。』 馬鳴大士說：『佛既然不認識，怎麼知道是佛呢？』 祖師說：『既然不認識佛，怎麼知道不是佛呢？』 馬鳴大士說：『這是鋸子的含義。』 祖師說：『那是木頭的含義。』 祖師問鋸子的含義是什麼，馬鳴大士說：『與師父您平分而出。』 馬鳴大士反問：『木頭的含義是什麼？』 祖師說：『你被我解開了。』 馬鳴大士豁然開悟。 十四祖 龍樹尊者（Nagarjuna，大乘佛教的創始人之一） 到達南印度。那個國家的人，大多相信福業。祖師為他們說法，他們互相議論說：『人有福業，是世間第一。空談佛性，誰能見到它呢？』 祖師說：『你們想要見佛性，首先必須去除我慢。』 那些人說：『佛性有多大？』 祖師說：『非大非小，非廣非狹，沒有福報沒有業報，不死不生。』 他們聽了這些殊勝的道理，都改變了最初的想法。祖師又在座位上，顯現自在之身，如滿月輪。所有大眾，只聽到法音，看不到祖師的形相。那些大眾中，有一位長者的兒子，名叫迦那提婆（Kanadeva）。』
【English Translation】 English version: 'Who is the closest?' The Buddhas are not my path. 'Who is the most aligned with the Dao?' The Patriarch answered with a verse: 'You say the mind is closest, even parents cannot compare. Your actions align with the Dao, the minds of all Buddhas are the Dao. Seeking a Buddha with form externally is not similar to your true nature. If you wish to know your original mind, it is neither union nor separation.' The Tenth Patriarch, Vipashyana [Verse] Arriving in a forest, he encountered Purnayashas (meaning 'full glory'). Purnayashas stood before the Patriarch with palms together. The Patriarch asked, 'Where do you come from?' Purnayashas said, 'My mind has no coming.' The Patriarch asked, 'Where do you reside?' Purnayashas said, 'My mind has no dwelling.' The Patriarch asked, 'Are you without fixity?' Purnayashas said, 'The Buddhas are also without fixity.' The Patriarch asked, 'You are not the Buddhas.' Purnayashas said, 'The Buddhas are also not.' The Patriarch knew he was a vessel for the Dharma, so he shaved his head, transmitted the Dharma, and spoke this verse: 'The true essence is naturally true; because of truth, reason is spoken. Comprehending the truly true Dharma, there is neither action nor cessation.' The Eleventh Patriarch, Purnayashas Seeking and arriving in the country of Varanasi (an ancient Indian city). He encountered the great Bodhisattva Ashvaghosa (a Buddhist philosopher). Ashvaghosa greeted him and bowed, asking, 'I wish to know the Buddha; what is it?' The Patriarch said, 'You wish to know the Buddha; that which does not know is it.' Ashvaghosa said, 'Since the Buddha does not know, how can it be known?' The Patriarch said, 'Since you do not know the Buddha, how do you know it is not?' Ashvaghosa said, 'This is the meaning of the saw.' The Patriarch said, 'That is the meaning of the wood.' The Patriarch asked what the meaning of the saw was, and Ashvaghosa said, 'It is divided equally with the master.' Ashvaghosa then asked, 'What is the meaning of the wood?' The Patriarch said, 'You are being dissected by me.' Ashvaghosa suddenly awakened. The Fourteenth Patriarch, Nagarjuna (one of the founders of Mahayana Buddhism) Arriving in South India. The people of that country mostly believed in meritorious deeds. The Patriarch preached the Dharma to them, and they discussed among themselves, saying, 'People with meritorious deeds are the first in the world. Speaking emptily of Buddha-nature, who can see it?' The Patriarch said, 'If you wish to see Buddha-nature, you must first remove your arrogance.' Those people said, 'How big is Buddha-nature?' The Patriarch said, 'Neither big nor small, neither wide nor narrow, without merit or retribution, neither dying nor being born.' Hearing these superior principles, they all changed their initial thoughts. The Patriarch then manifested a self-自在 body on the seat, like a full moon. All the assembly only heard the Dharma sound and did not see the Patriarch's form. Among that assembly was the son of an elder named Kanadeva.'
婆。謂眾曰。識此相否。眾曰。目所未睹。安敢辨識。提婆曰。此是尊者現佛性體相。以示我等。何以知之。蓋以無相三昧。形如滿月。佛性之義。廓然虛明。言訖。輪相即隱。復居本座。而說偈言。身現圓月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞偈。頓悟無生。
十五祖迦那提婆尊者
【頌】謁龍樹大士。將及門。龍樹知是智人。先遣侍者。以滿缽水。置於座前。尊者睹之。即以一針。投之而進。欣然契會。
○祖至迦毗羅國。彼有長者。曰梵摩凈德。一日園樹生耳如菌。味甚美。唯長者與第二子羅睺羅多。取而食之。取已隨長。盡而復生。自余親屬皆不能見。祖知其宿因。遂至其家。長者乃問其故。祖曰。汝昔曾供養一比丘。然此比丘。道眼未明。以虛沾信施。故報為木菌。唯汝與子。精誠供養。得以享之。余即否矣。又問長者年多少。答曰。七十有九。祖乃說偈曰。入道不通理。復身還信施。汝年八十一。此樹不生耳。長者聞偈已。彌加嘆伏。且曰。弟子衰老。不能事師。愿舍次子。隨師出家。
十七祖僧伽難提尊者
行化至摩提國。見山舍一童子。持圓鑒。直造祖前。祖問汝幾歲邪。曰百歲。祖曰。汝年尚幼。何言百歲。童曰。我不會理。正百歲耳。祖曰。汝善
【現代漢語翻譯】 現代漢語譯本： 提婆（Deva，天神）對眾人說：『你們認識這個相嗎？』眾人說：『我們從未見過，怎敢辨認？』提婆（Deva）說：『這是尊者（指第十四祖龍樹尊者）顯現的佛性本體之相，以此來開示我們。』憑什麼知道呢？因為這是以無相三昧（無相的禪定），形狀如滿月。佛性的意義，廓然虛明。』說完，輪相隨即隱去，恢復到原來的座位。並說了偈語：『身現圓月相，以表諸佛體。說法無其形，用辨非聲色。』眾人聽了偈語，頓時領悟了無生之理。
第十五祖 迦那提婆尊者（Kanadeva）
【頌】拜訪龍樹大士（Nagarjuna），將要到達門口時，龍樹（Nagarjuna）知道是位有智慧的人，先派侍者用盛滿水的缽，放在座位前。尊者（Kanadeva）看到后，立即用一根針投進缽中，然後才進去，彼此欣然契合。
尊者（Kanadeva）到達迦毗羅國（Kapilavastu）。那裡有一位長者，名叫梵摩凈德（Brahmavisuddha）。一天，園中的樹上長出像菌一樣的木耳，味道非常鮮美，只有長者和他的第二個兒子羅睺羅多（Rahulata）才能採摘食用。採摘后木耳會隨著生長，採完了又會重新長出來。其餘的親屬都看不見。尊者（Kanadeva）知道這是他們的宿世因緣，於是來到他家。長者問這是什麼緣故。尊者（Kanadeva）說：『你過去曾經供養一位比丘（bhiksu，出家人），然而這位比丘（bhiksu）道眼未明，虛受信徒的供養，所以報應為木菌。只有你和你的兒子，以精誠之心供養，才能享用它，其餘的人就不行了。』又問長者多少歲了，長者回答說：『七十九歲。』尊者（Kanadeva）於是說了偈語：『入道不通理，復身還信施。汝年八十一，此樹不生耳。』長者聽了偈語后，更加歎服，並且說：『弟子已經衰老，不能侍奉師父，願意捨棄次子，跟隨師父出家。』
第十七祖 僧伽難提尊者（Samghanandi）
尊者（Samghanandi）行化到摩提國（Mathura），看見山舍里有一個童子，拿著圓鏡，直接走到尊者（Samghanandi）面前。尊者（Samghanandi）問：『你幾歲了？』童子說：『一百歲。』尊者（Samghanandi）說：『你年紀還小，為什麼說一百歲？』童子說：『我不會道理，正是百歲。』尊者（Samghanandi）說：『你很棒』
【English Translation】 English version: Deva (天神) said to the assembly, 'Do you recognize this form?' The assembly replied, 'We have never seen it before, how dare we recognize it?' Deva (天神) said, 'This is the venerable one (referring to the fourteenth patriarch, Nagarjuna) manifesting the essence of Buddha-nature, to reveal it to us.' How do we know this? Because it is the Samadhi of No-Form (formless meditation), shaped like a full moon. The meaning of Buddha-nature is vast and clear.' After speaking, the wheel-like form immediately disappeared, and he returned to his original seat. And he spoke the verse: 'The body manifests the form of a full moon, to represent the essence of all Buddhas. Explaining the Dharma has no form, using discernment to distinguish non-sound and non-color.' The assembly, upon hearing the verse, instantly awakened to the principle of non-birth.
The Fifteenth Patriarch, Venerable Kanadeva
[Verse] Visiting the great master Nagarjuna, about to reach the gate, Nagarjuna knew he was a wise man, and first sent a attendant to place a bowl full of water in front of the seat. The Venerable one (Kanadeva), seeing it, immediately threw a needle into the bowl and then entered, joyfully in accord.
The Venerable one (Kanadeva) arrived at Kapilavastu. There was an elder there named Brahmavisuddha. One day, tree ears like mushrooms grew on the trees in the garden, and they tasted very delicious. Only the elder and his second son, Rahulata, could pick and eat them. After picking, the tree ears would grow again, and after being picked, they would grow back again. The rest of the relatives could not see them. The Venerable one (Kanadeva) knew this was their past life karma, so he came to his house. The elder asked what was the reason for this. The Venerable one (Kanadeva) said, 'You once made offerings to a bhiksu (出家人), but this bhiksu (出家人) had not yet clarified his Dharma-eye, and falsely received the offerings of believers, so he is repaying as tree mushrooms. Only you and your son, with sincere hearts, can enjoy them, the rest cannot.' He also asked the elder how old he was, and the elder replied, 'Seventy-nine years old.' The Venerable one (Kanadeva) then spoke the verse: 'Entering the Way without understanding the principle, returning to repay the offerings. You are eighty-one years old, and this tree will not grow ears.' After hearing the verse, the elder was even more impressed, and said, 'This disciple is old and cannot serve the master, I am willing to give up my second son to follow the master to leave home.'
The Seventeenth Patriarch, Venerable Samghanandi
The Venerable one (Samghanandi), while propagating the Dharma, arrived at Mathura and saw a boy in a mountain hut, holding a round mirror, walking directly in front of the Venerable one (Samghanandi). The Venerable one (Samghanandi) asked, 'How old are you?' The boy said, 'One hundred years old.' The Venerable one (Samghanandi) said, 'You are still young, why do you say one hundred years old?' The boy said, 'I do not understand the principle, it is exactly one hundred years.' The Venerable one (Samghanandi) said, 'You are good.'
機邪。童曰。佛言。若人生百歲。不會諸佛機。未若生一日。而得決了之。祖曰。汝手中者。當何所表。童曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。彼父母。聞子語。即舍令出家。祖攜至本處。授具戒訖。名伽耶舍多。他時聞風吹殿鈴聲。祖問曰。鈴鳴邪。風鳴邪。舍多曰。非風鈴鳴。我心鳴耳。祖曰。心復誰乎。舍多曰。俱寂靜故。祖曰。善哉善哉。繼吾道者。非子而誰。即付法眼。
十九祖鳩摩羅多尊者
至中天竺國。有大士名阇夜多。問曰。我家父母。素信三寶。而常縈疾瘵。凡所營作。皆不如意。而我鄰家。久為旃陀羅行。而身常勇健。所作和合。彼何幸而我何辜。祖曰。何足疑乎。且善惡之報。有三時焉。凡人。但見仁夭暴壽。逆吉義兇。便謂亡因果。虛罪福。殊不知影響相隨。毫𨤲靡忒。縱經百千萬劫。亦不磨滅。時阇夜多。聞是語已。頓釋所疑。祖曰。汝雖已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清凈。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善惡。有為無為。皆如夢幻。阇夜多。承言領旨。即發宿慧。祖乃付法眼。偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。又云。此是妙音如
【現代漢語翻譯】 現代漢語譯本 機邪（不可思議的）。童子說：『佛說，如果人活到一百歲，卻不明白諸佛的機要，還不如只活一天，卻能徹底明白。』祖師問：『你手中的東西，應當表示什麼？』童子說：『諸佛的大圓鏡，內外沒有瑕疵污垢，兩人都能看見，心眼都相似。』他的父母聽了兒子的話，就捨得讓他出家。祖師帶他到本處，授了具足戒后，給他取名叫伽耶舍多（Gayasata）。後來，他聽到風吹殿堂的鈴鐸聲，祖師問：『是鈴在響呢？還是風在響呢？』舍多說：『不是風響，也不是鈴響，是我的心在響。』祖師問：『心又是誰呢？』舍多說：『都是寂靜的緣故。』祖師說：『好啊，好啊！繼承我道的人，不是你又是誰呢？』於是就把法眼傳授給他。
第十九祖 鳩摩羅多尊者
到達中天竺國，有一位大士名叫阇夜多（Jayata）。他問道：『我家的父母，一向信奉三寶（佛、法、僧），卻常常被疾病纏身，凡是所經營的事情，都不如意。而我的鄰居，長期從事旃陀羅（賤民）的行業，卻常常身體強健，所做的事情都很順利。他們有什麼幸運，而我有什麼罪過呢？』祖師說：『這有什麼可懷疑的呢？善惡的報應，有三種時間。一般人，只看到仁慈的人短命，暴虐的人長壽，違背吉利的事情反而順利，符合道義的事情反而兇險，就認為沒有因果報應，罪福是虛假的。卻不知道影響和形體是相互跟隨的，絲毫都不會差錯。即使經過百千萬劫，也不會磨滅。』當時，阇夜多聽了這些話，頓時消除了疑惑。祖師說：『你雖然已經相信身、口、意三業，卻還不明白業是從迷惑產生的，迷惑是因為有識而存在，識是依靠不覺而存在，不覺是依靠心而存在，心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而靈明。你如果進入這個法門，就可以和諸佛一樣了。一切善惡，有為無為，都像夢幻一樣。』阇夜多領會了祖師的話，立刻啓發了宿世的智慧。祖師於是傳授了法眼，偈語說：『自性上本來沒有生，是爲了對求法的人說。對於法既然沒有所得，又何必懷著決定或不決定的想法呢？』又說：『這是妙音如（Tathagata）』
【English Translation】 English version Inconceivable. The boy said, 'The Buddha said, if a person lives to be a hundred years old but does not understand the essence of all Buddhas, it is not as good as living for a single day and thoroughly understanding it.' The Patriarch asked, 'What does the object in your hand represent?' The boy said, 'The great perfect mirror of all Buddhas, inside and out without flaws or blemishes, can be seen by both of us, our minds and eyes are alike.' His parents, hearing their son's words, were willing to let him leave home. The Patriarch took him to his place, gave him the full precepts, and named him Gayasata. Later, he heard the sound of the wind blowing the temple bells. The Patriarch asked, 'Is it the bell ringing? Or the wind ringing?' Sata said, 'It is neither the wind nor the bell ringing, it is my mind ringing.' The Patriarch asked, 'Who is the mind then?' Sata said, 'It is all because of stillness.' The Patriarch said, 'Good, good! Who but you will inherit my path?' Then he transmitted the Dharma Eye to him.
The Nineteenth Patriarch, Venerable Kumarata
Arriving in Central India, there was a great being named Jayata. He asked, 'My parents have always believed in the Three Jewels (Buddha, Dharma, Sangha), but they are constantly plagued by illness, and everything they do is not as they wish. But my neighbor, who has long engaged in the Chandala (outcaste) profession, is always healthy and strong, and everything he does is harmonious. What good fortune do they have, and what sin have I committed?' The Patriarch said, 'What is there to doubt? The retribution of good and evil has three times. Ordinary people, seeing the benevolent die young and the violent live long, the inauspicious being lucky and the righteous being unlucky, then say that there is no cause and effect, and that sin and merit are false. They do not know that influence and form follow each other, without the slightest error. Even after hundreds of millions of kalpas, it will not be erased.' At that time, Jayata, hearing these words, immediately dispelled his doubts. The Patriarch said, 'Although you already believe in the three karmas of body, speech, and mind, you do not yet understand that karma arises from delusion, delusion exists because of consciousness, consciousness relies on non-awakening, and non-awakening relies on the mind. The mind is originally pure, without birth or death, without creation, without retribution, without victory or defeat, silent and luminous. If you enter this Dharma gate, you can be like all the Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions.' Jayata understood the Patriarch's words and immediately awakened his past wisdom. The Patriarch then transmitted the Dharma Eye, saying in a verse: 'Originally there is no birth in nature, it is spoken for those who seek the Dharma. Since there is nothing to be gained from the Dharma, why hold onto the idea of deciding or not deciding?' He also said, 'This is the wonderful sound of Tathagata.'
來見性之句。汝宜傳佈後學。
二十祖阇夜多尊者
北天竺國人也。智慧淵沖。化導無量。后至離閱城。敷揚頓教。彼有學眾。唯尚辯論。為之首者。名婆修盤頭。(此云遍行)常一時不臥。六時禮佛。清凈無慾。為眾所歸。祖將欲度之。先問彼眾曰。此遍行頭陀。能修梵行。可得佛道乎。眾曰。我師精進。何故不可。祖曰。汝師與道遠矣。設苦行歷于塵劫。皆虛妄之本也。眾曰。尊者蘊何德行。而譏我師。祖曰。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。心無所希名之曰道。時遍行聞已。發無漏智。歡喜讚歎。祖又語彼眾曰。會吾語否。吾所以然者。為其求道心切。夫弦急即斷。故吾不讚。令其住安樂地。入諸佛智。復告遍行曰。吾適對眾。抑挫仁者。得無惱於衷乎。遍行曰。我憶念七劫前。生常安樂國。師于智者月凈。記我非久。當證斯陀含果。時有大光明菩薩出世。我以老故。䇿杖禮謁。師叱我曰。重子輕父。一何鄙哉。時我自謂無過。請師示之。師曰。汝禮大光明菩薩。以杖倚壁畫佛面。以此過慢。遂失二果。我責躬悔過以來。聞諸惡言。如風如響。況今獲飲無上甘露。而返生熱惱邪。惟愿大慈。以妙道垂誨。祖曰。汝久植眾
【現代漢語翻譯】 現代漢語譯本 來見性之句。你應該將這些傳佈給後來的學習者。
二十祖 阇夜多尊者（Yajata，佛教禪宗第二十祖）
是北天竺國人。智慧深邃，教化引導了無數人。後來到了離閱城，宣揚頓悟之教。那裡有一群學眾，只崇尚辯論。他們的首領名叫婆修盤頭（Vasubandhu，意為遍行）。他經常整夜不睡，一天六次禮佛，清凈寡慾，被眾人所敬仰。阇夜多尊者想要度化他，先問那些學眾說：『這位遍行頭陀，能夠修行梵行，可以證得佛道嗎？』學眾們說：『我的老師非常精進，為什麼不能證得佛道呢？』尊者說：『你的老師離道還很遠。即使苦行經歷無數劫，也都是虛妄的根本。』學眾們說：『尊者您有什麼樣的德行，竟然批評我的老師？』尊者說：『我不求道，也不顛倒。我不禮佛，也不輕慢。我不長時間打坐，也不懈怠。我不吃一頓飯，也不雜亂地吃東西。我不知足，也不貪慾。心中沒有所求，就叫做道。』當時婆修盤頭聽了這些話，生起了無漏智慧，歡喜讚歎。尊者又對那些學眾說：『明白我的意思了嗎？我之所以那樣說，是因為他求道的心太急切了。琴絃拉得太緊就會斷裂，所以我沒有讚揚他，而是讓他安住在安樂之地，進入諸佛的智慧。』又告訴婆修盤頭說：『我剛才當著眾人的面，貶低了你，你心中不會惱怒吧？』婆修盤頭說：『我記得七劫之前，我出生在常安樂國，智者月凈（一位智者）預言我不久之後，將會證得斯陀含果（佛教果位之一）。當時有一位大光明菩薩出世，我因為年老，拄著枴杖去禮拜他。老師呵斥我說：『重視兒子而輕視父親，這是多麼卑鄙啊！』當時我自認為沒有過錯，請老師指教。老師說：『你禮拜大光明菩薩，用枴杖倚靠在墻壁上，碰到了墻上畫的佛像的臉，因為這個過失和傲慢，所以失去了二果（佛教果位）。』我責備自己，懺悔過錯以來，聽到各種惡言，都像風聲一樣，像迴響一樣。更何況現在我獲得了無上的甘露，又怎麼會反過來產生熱惱呢？只希望您大慈大悲，用妙道來教誨我。』尊者說：『你長久以來種植了各種善根， English version To see the nature of the sentence. You should spread these to later learners.
The Twentieth Ancestor, Venerable Yajata (Yajata, the twentieth ancestor of Zen Buddhism)
Was a person from North India. His wisdom was profound, and he guided countless people. Later, he went to Li Yue City and promoted the doctrine of sudden enlightenment. There was a group of students there who only admired debate. Their leader was named Vasubandhu (meaning 'traveling everywhere'). He often stayed up all night, prostrated to the Buddha six times a day, was pure and desireless, and was respected by everyone. Venerable Yajata wanted to transform him, so he first asked those students, 'Can this traveling ascetic practice pure conduct and attain Buddhahood?' The students said, 'My teacher is very diligent, why can't he attain Buddhahood?' The Venerable said, 'Your teacher is still far from the Way. Even if he practices asceticism for countless kalpas, it is all based on illusion.' The students said, 'What kind of virtue do you possess that you criticize my teacher?' The Venerable said, 'I do not seek the Way, nor am I confused. I do not worship the Buddha, nor do I belittle him. I do not sit for long periods, nor am I lazy. I do not eat one meal, nor do I eat mixed foods. I am not content, nor am I greedy. A mind without desires is called the Way.' At that time, Vasubandhu heard these words and generated unconditioned wisdom, joyfully praising them. The Venerable then said to those students, 'Do you understand my meaning? The reason I said that is because his desire to seek the Way is too eager. A string that is pulled too tight will break, so I did not praise him, but rather let him dwell in a place of peace and joy, and enter the wisdom of all Buddhas.' He also told Vasubandhu, 'I just belittled you in front of everyone, are you not annoyed in your heart?' Vasubandhu said, 'I remember seven kalpas ago, I was born in the Land of Constant Joy, and the wise man Yue Jing (a wise man) predicted that I would soon attain the state of Sakrdagamin (one of the Buddhist stages of enlightenment). At that time, a Bodhisattva of Great Light appeared in the world, and because I was old, I leaned on my cane to prostrate to him. The teacher scolded me, saying, 'You value your son and despise your father, how despicable!' At that time, I thought I had done nothing wrong and asked the teacher to instruct me. The teacher said, 'You prostrated to the Bodhisattva of Great Light and leaned your cane against the wall, touching the face of the Buddha painted on the wall. Because of this fault and arrogance, you lost the second fruit (Buddhist stage of enlightenment).' Since I blamed myself and repented, hearing all kinds of evil words is like the sound of the wind, like an echo. Moreover, now that I have obtained the supreme nectar, how could I turn around and generate vexation? I only hope that you will be compassionate and teach me with the wonderful Way.' The Venerable said, 'You have planted various good roots for a long time,
【English Translation】 To see the nature of the sentence. You should spread these to later learners.
The Twentieth Ancestor, Venerable Yajata
Was a person from North India. His wisdom was profound, and he guided countless people. Later, he went to Li Yue City and promoted the doctrine of sudden enlightenment. There was a group of students there who only admired debate. Their leader was named Vasubandhu (meaning 'traveling everywhere'). He often stayed up all night, prostrated to the Buddha six times a day, was pure and desireless, and was respected by everyone. Venerable Yajata wanted to transform him, so he first asked those students, 'Can this traveling ascetic practice pure conduct and attain Buddhahood?' The students said, 'My teacher is very diligent, why can't he attain Buddhahood?' The Venerable said, 'Your teacher is still far from the Way. Even if he practices asceticism for countless kalpas, it is all based on illusion.' The students said, 'What kind of virtue do you possess that you criticize my teacher?' The Venerable said, 'I do not seek the Way, nor am I confused. I do not worship the Buddha, nor do I belittle him. I do not sit for long periods, nor am I lazy. I do not eat one meal, nor do I eat mixed foods. I am not content, nor am I greedy. A mind without desires is called the Way.' At that time, Vasubandhu heard these words and generated unconditioned wisdom, joyfully praising them. The Venerable then said to those students, 'Do you understand my meaning? The reason I said that is because his desire to seek the Way is too eager. A string that is pulled too tight will break, so I did not praise him, but rather let him dwell in a place of peace and joy, and enter the wisdom of all Buddhas.' He also told Vasubandhu, 'I just belittled you in front of everyone, are you not annoyed in your heart?' Vasubandhu said, 'I remember seven kalpas ago, I was born in the Land of Constant Joy, and the wise man Yue Jing predicted that I would soon attain the state of Sakrdagamin (one of the Buddhist stages of enlightenment). At that time, a Bodhisattva of Great Light appeared in the world, and because I was old, I leaned on my cane to prostrate to him. The teacher scolded me, saying, 'You value your son and despise your father, how despicable!' At that time, I thought I had done nothing wrong and asked the teacher to instruct me. The teacher said, 'You prostrated to the Bodhisattva of Great Light and leaned your cane against the wall, touching the face of the Buddha painted on the wall. Because of this fault and arrogance, you lost the second fruit.' Since I blamed myself and repented, hearing all kinds of evil words is like the sound of the wind, like an echo. Moreover, now that I have obtained the supreme nectar, how could I turn around and generate vexation? I only hope that you will be compassionate and teach me with the wonderful Way.' The Venerable said, 'You have planted various good roots for a long time,
德。當繼吾宗。聽吾偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。
二十三祖鶴勒尊者
年七歲。遊行聚落。睹民間淫祀。乃入廟叱之曰。汝妄興禍福。幻惑於人。歲費牲牢。傷害斯甚。言訖。廟貌忽然而壞。由是鄉黨謂之聖子。
○有師子。歸依尊者而問曰。我欲求道。當用何心。祖曰。汝欲求道。無所用心。曰既無用心。誰作佛事。祖曰。汝若有用。即非功德。汝若無作。即是佛事。經云。我所作功德。而無我所故。師子聞是語已。即入佛慧。
二十四祖師子尊者
自得法遊方。至罽賓國。有波利迦者。本習禪觀。故有禪定。知見。執相。舍相。不語之五眾。祖詰而化之。四眾皆默然心服。唯禪定師。達磨達者。聞四眾被責。憤悱而來。祖曰。仁者習定。何當來此。既至於此。胡云習定。彼曰。我雖來此。心亦不亂。定隨人習。豈有處所。祖曰。仁者既來。其習亦至。既無處所。豈在人習。彼曰。定習人故。非人習定。我當來此。其定常習。祖曰。人非習定。定習人故。當自來時。其定誰習。彼曰。如凈明珠。內外無翳。定若通達。必當如此。祖曰。定若通達。一似明珠。今見仁者。非珠之徒。彼曰。其珠明徹。內外悉定。我心不亂。猶若此凈。祖曰。其珠無內外
【現代漢語翻譯】 現代漢語譯本： 德。你應當繼承我的宗脈。聽我說偈語：『言下領會無生之理，與法界的本性相合。如果能夠這樣理解，就能通達事和理的究竟。』
第二十三祖 鶴勒尊者
七歲時，在聚落（村莊），看到民間祭祀淫邪之神，於是進入廟宇斥責他們說：『你們虛妄地製造禍福，用幻象迷惑人們，每年花費牲畜祭祀，傷害實在太大了。』說完，廟宇忽然倒塌。因此鄉里人都稱他為聖子。
有一隻師子（獅子），歸依尊者並問道：『我想要尋求道，應當用什麼心？』祖師說：『你想要尋求道，就不要有所用心。』師子說：『既然沒有用心，誰來做佛事？』祖師說：『你如果有所作為，就不是功德。你如果無所作為，那就是佛事。《經》中說，我所作的功德，卻沒有『我』的執著。』師子聽了這些話后，立刻領悟了佛的智慧。
第二十四祖 師子尊者
自從得法后四處遊方，到達罽賓國（古代中亞地區的一個國家）。有一個名叫波利迦的人，本來就修習禪觀，所以有一定的禪定、知見，以及執著于相、捨棄相、不說話這五種人。祖師詰問並教化他們，四種人都默默地心服。只有禪定師達磨達（佛法之意）聽到四眾被責備，憤恨不平地前來。祖師說：『仁者修習禪定，為何來到這裡？既然已經來到這裡，又怎麼說是修習禪定？』達磨達說：『我雖然來到這裡，心也沒有散亂。禪定隨著人修習，難道有什麼固定的處所嗎？』祖師說：『仁者既然來了，你的修習也跟著來了。既然沒有固定的處所，又怎麼說是隨著人修習？』達磨達說：『是禪定隨著人，不是人隨著禪定。我即使來到這裡，禪定也常常在修習。』祖師說：『是人隨著禪定，不是禪定隨著人。當你自己來的時候，你的禪定又隨著誰修習呢？』達磨達說：『就像清凈明亮的珠子，內外都沒有塵埃。禪定如果通達，必定是這樣的。』祖師說：『禪定如果通達，就像明珠一樣。現在我看仁者，不像珠子那樣。』達磨達說：『那珠子明亮透徹，內外都安定。我的心不散亂，就像這珠子一樣清凈。』祖師說：『那珠子沒有內外……』
【English Translation】 English version: De. You should inherit my lineage. Listen to my verse: 'In the moment of understanding, realize non-birth, aligning with the nature of Dharmadhatu (the realm of all phenomena). If you can understand in this way, you will thoroughly comprehend the ultimate of phenomena and principle.'
The Twenty-third Patriarch, Venerable Heluo
At the age of seven, in a settlement (village), he witnessed the people's lewd sacrifices. He entered the temple and rebuked them, saying, 'You falsely create misfortune and fortune, deluding people with illusions, spending livestock every year for sacrifices, causing great harm.' After he spoke, the temple suddenly collapsed. Therefore, the villagers called him a holy child.
There was a Shizi (lion) who took refuge in the Venerable and asked, 'I want to seek the Dao (the Way), what kind of mind should I use?' The Patriarch said, 'If you want to seek the Dao, do not use any mind.' The Shizi said, 'Since there is no mind used, who performs the Buddha's work?' The Patriarch said, 'If you have action, it is not merit. If you have no action, that is Buddha's work. The Sutra says, 'What I have done is merit, yet there is no attachment to 'I'.' After the Shizi heard these words, he immediately entered the Buddha's wisdom.
The Twenty-fourth Patriarch, Venerable Shizi
After obtaining the Dharma (the teachings), he traveled to various places, arriving at the country of Kipin (an ancient country in Central Asia). There was a person named Polijia, who originally practiced Chan (Zen) contemplation, so he had certain levels of Chan samadhi (meditative absorption), knowledge, and the five groups of people who were attached to forms, abandoning forms, and not speaking. The Patriarch questioned and transformed them, and the four groups were all silently convinced. Only the Chan meditation master, Dharma Data (meaning the Dharma has arrived), hearing that the four groups were rebuked, came in resentment. The Patriarch said, 'Benevolent one, practicing meditation, why have you come here? Since you have come here, how can you say you are practicing meditation?' Dharma Data said, 'Although I have come here, my mind is not disturbed. Meditation follows the person who practices it, is there a fixed place?' The Patriarch said, 'Since the benevolent one has come, your practice has also come. Since there is no fixed place, how can you say it follows the person who practices it?' Dharma Data said, 'It is meditation that follows the person, not the person that follows meditation. Even if I come here, meditation is always being practiced.' The Patriarch said, 'It is the person that follows meditation, not meditation that follows the person. When you came yourself, who was your meditation following?' Dharma Data said, 'Like a pure and bright pearl, there is no dust inside or outside. If meditation is thoroughly understood, it must be like this.' The Patriarch said, 'If meditation is thoroughly understood, it is like a bright pearl. Now I see the benevolent one, not like a pearl.' Dharma Data said, 'That pearl is bright and clear, inside and outside are stable. My mind is not disturbed, just like this pure pearl.' The Patriarch said, 'That pearl has no inside or outside...'
。仁者何能定。穢物非動搖。此定不是凈。達磨達。蒙師開悟。心地朗然。祖既攝五眾。名聞遐邇。
【頌】因罽賓國王秉劍。至尊者所。問曰。師得蘊空否。祖曰。已得蘊空。王曰。離生死否。祖曰。已離生死。王曰。既離生死。可施我頭。祖曰。身非我有。何吝于頭。王即揮刃。斷尊者首。白乳涌高數尺。王之右臂。旋亦墮地。
二十七祖般若多羅尊者
東印度人也。行化至南印度。彼王名香至。崇奉佛乘。尊重供養。度越倫等。又施無價寶珠。時王有三子。曰月凈多羅。曰功德多羅。曰菩提多羅。其季。開士也。祖欲試其所得。乃以所施珠。問三王子曰。此珠圓明。有能及否。第一王子。第二王子。皆曰。此珠七寶中尊。固無逾也。非尊者道力。孰能受之。第三王子曰。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。此諸光明。不能自照。要假智光。光辨於此。既辨此已。即知是珠。既知是珠。即明其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠。珠不自珠者。要假智珠而辨世珠。寶不自寶者。要假智寶以明法寶。然則師有其道。其寶即現。眾生有道。心寶亦然。祖嘆其辨慧。乃復問曰。于諸物中。何
【現代漢語翻譯】 現代漢語譯本：仁者如何才能入定？污穢之物並非因動搖而生。這樣的定不是真凈。達磨達（Dharmatrāta），蒙受老師開悟，心地豁然開朗。祖師已經統攝五眾，名聲遠揚。
【頌】因為罽賓（Kashmir）國王手持寶劍，來到至尊者處，問道：『師父您是否已證得五蘊皆空？』祖師說：『我已經證得五蘊皆空。』國王說：『那您是否已經脫離生死輪迴？』祖師說：『我已經脫離生死輪迴。』國王說：『既然您已脫離生死輪迴，可以將您的頭施捨給我嗎？』祖師說：『身體都不是我所有的，又怎麼會吝惜一個頭呢？』國王隨即揮刀，砍斷尊者的頭顱，白色的乳汁涌起數尺之高。國王的右臂，也隨即掉落在地上。
二十七祖般若多羅尊者（Prajñātara）
是東印度人。他游化至南印度，那裡的國王名叫香至（Xiangzhi），崇奉佛教，尊重供養，超越常倫。又佈施無價寶珠。當時國王有三個兒子，名叫月凈多羅（Yuejingduoluo）、功德多羅（Gongdeduoluo）、菩提多羅（Putiduoluo）。其中最小的兒子，是一位開悟之士。祖師想要測試他的證悟程度，就用所佈施的寶珠，問三位王子說：『這顆寶珠圓潤明亮，有誰能比得上它嗎？』第一位王子、第二位王子都說：『這顆寶珠是七寶中最尊貴的，確實沒有能超過它的。如果不是尊者的道力，誰能承受它呢？』第三位王子說：『這是世間的寶物，還不足以稱為最上。在所有的寶物中，法寶才是最上的。這是世間的光明，還不足以稱為最上。在所有的光明中，智慧之光才是最上的。這是世間的明亮，還不足以稱為最上。在所有的明亮中，心明才是最上的。這些光明，不能自己照亮，需要藉助智慧之光，才能分辨於此。既然分辨了這些，就知道這是寶珠。既然知道這是寶珠，就明白了它的寶貴。如果明白了它的寶貴，寶物本身並不能自顯寶貴。如果分辨了寶珠，寶珠本身並不能自顯寶珠。寶珠不能自顯寶珠，需要藉助智慧之珠來分辨世間的寶珠。寶物不能自顯寶貴，需要藉助智慧之寶來闡明法寶。既然老師您有這樣的道，寶物才能顯現。眾生有道，心寶也是如此。』祖師讚歎他的辨別智慧，於是又問道：『在所有的事物中，什麼
【English Translation】 English version: How can a benevolent person attain Samadhi (deep concentration)? Defiled objects are not caused by movement. This Samadhi is not pure. Dharmatrāta (達磨達), enlightened by his teacher, his mind became clear and bright. The Patriarch, having gathered the five groups, became famous far and wide.
[Verse] Because the King of Kashmir (罽賓) came with a sword to the Venerable One and asked: 'Master, have you attained the emptiness of the five skandhas (蘊)?' The Patriarch said: 'I have already attained the emptiness of the five skandhas.' The King said: 'Have you transcended birth and death?' The Patriarch said: 'I have already transcended birth and death.' The King said: 'Since you have transcended birth and death, can you give me your head?' The Patriarch said: 'This body is not mine, why would I begrudge a head?' The King then swung his blade and cut off the Venerable One's head. White milk gushed up several feet high. The King's right arm also fell to the ground.
The Twenty-seventh Patriarch, Venerable Prajñātara (般若多羅尊者)
Was a native of East India. He traveled and transformed beings to South India. The king there was named Xiangzhi (香至), who revered the Buddha's teachings, respected and made offerings, surpassing ordinary people. He also donated priceless jewels. At that time, the king had three sons, named Yuejingduoluo (月凈多羅), Gongdeduoluo (功德多羅), and Putiduoluo (菩提多羅). The youngest son was an enlightened being. The Patriarch wanted to test his attainment, so he used the donated jewel to ask the three princes: 'This jewel is round and bright, can anything compare to it?' The first prince and the second prince both said: 'This jewel is the most precious among the seven treasures, indeed nothing can surpass it. If it were not for the Venerable One's spiritual power, who could receive it?' The third prince said: 'This is a worldly treasure, not sufficient to be the highest. Among all treasures, the Dharma treasure is the highest. This is worldly light, not sufficient to be the highest. Among all lights, the light of wisdom is the highest. This is worldly brightness, not sufficient to be the highest. Among all brightness, the brightness of the mind is the highest. These lights cannot illuminate themselves, they must rely on the light of wisdom to discern them. Since these have been discerned, then it is known that this is a jewel. Since it is known that this is a jewel, then its preciousness is understood. If its preciousness is understood, the treasure itself cannot manifest its own preciousness. If the jewel is discerned, the jewel itself cannot manifest itself as a jewel. The jewel cannot manifest itself as a jewel, it must rely on the jewel of wisdom to discern the worldly jewel. The treasure cannot manifest its own preciousness, it must rely on the treasure of wisdom to elucidate the Dharma treasure. Since the teacher has such a path, the treasure can then appear. If sentient beings have the path, the treasure of the mind is also like this.' The Patriarch praised his discerning wisdom, and then asked: 'Among all things, what
物無相。曰于諸物中。不起無相。又問于諸物中。何物最高。曰于諸物中。人我最高。又問于諸物中。何物最大。曰于諸物中。法性最大。
【頌】祖因東印度國王。請祖齋次。王乃問諸人盡轉經。唯師為甚不轉。祖曰。貧道出息不隨眾緣。入息不居蘊界。常轉如是經。百千萬億卷。非但一卷兩卷。
菩提達磨大師者
南天竺國香至王第三子也。姓剎帝利。本名菩提多羅。后遇二十七祖般若多羅。至本國。受王供養。知師密跡。因試令與二兄辨所施寶珠。發明心要。既而尊者謂曰。汝于諸法。已得通量。夫達磨者。通大之義也。宜名達磨。因改號菩提達磨。祖乃告尊者曰。我既得法。當往何國而作佛事。愿垂開示。者曰。汝雖得法。未可遠遊。且止南天。待吾滅后六十七載。當往震旦。設大法藥。直接上根。慎勿速行。衰于日下。祖恭稟教義。服勤左右垂四十年。未嘗廢闕。迨尊者順世。遂演化本國。時有二師。一名佛大先。二名佛大勝多。本與祖。同學佛陀䟦陀小乘禪觀。佛大先。既遇般若多羅尊者。舍小趣大。與祖並化。時號二甘露門矣。而佛大勝多。更分徒而為六宗。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。各封己解。別展化源。聚落崢嶸。徒眾甚盛
【現代漢語翻譯】 現代漢語譯本 萬物皆無自性。有人問：『在萬物之中，如何才能不生起無自性的觀念？』回答說：『在萬物之中，不起人我的分別念，就是無相。』又問：『在萬物之中，什麼最為尊貴？』回答說：『在萬物之中，人我最為尊貴。』又問：『在萬物之中，什麼最為廣大？』回答說：『在萬物之中，法性最為廣大。』
【頌】達摩祖師在東印度，國王邀請祖師齋飯。國王問：『眾人都誦經，唯獨禪師您為什麼不誦經？』祖師說：『貧僧的出息不隨順眾緣，入息不執著於五蘊和十二入。經常轉動這樣的經，百千萬億卷，不僅僅是一卷兩卷。』
菩提達摩（Bodhidharma，意為覺悟的法）大師
是南天竺國香至王（King Xiangzhi）的第三個兒子。姓剎帝利（Kshatriya，印度教種姓制度中的第二等級，即武士階層）。本名菩提多羅（Bodhitara，意為覺悟的守護）。後來遇到第二十七祖般若多羅（Prajnatara，意為智慧的超越者），來到本國，接受國王的供養。般若多羅尊者知道菩提達摩是密傳佛法的繼承人，於是考驗他，讓他和兩個哥哥辨別所施捨的寶珠。菩提達摩闡明了心要。之後，尊者說：『你對於諸法，已經通達無礙。達磨（Dharma，意為法）的意思，是通達廣大的意義。應該名為達磨。』因此改名為菩提達摩。祖師於是告訴尊者說：『我既然得到了佛法，應當前往哪個國家去弘揚佛法呢？希望您能開示。』尊者說：『你雖然得到了佛法，但還不能遠遊。暫且留在南天竺，等待我滅度后六十七年（般若多羅于公元457年圓寂，因此菩提達摩大約于公元524年到達中國）。應當前往震旦（Zhèndàn，古代印度對中國的稱謂），施設大法藥，直接接引上根之人。切勿快速前往，在那裡會衰敗於日下。』祖師恭敬地聽從教誨，在尊者左右服侍了近四十年，未曾懈怠。等到尊者圓寂，於是在本國弘揚佛法。當時有兩位法師，一位名叫佛大先（Fodaxian），一位名叫佛大勝多（Fodashengduo）。本來和祖師一起，學習佛陀䟦陀（Buddhabhadra，意為佛賢）的小乘禪觀。佛大先，在遇到般若多羅尊者后，捨棄小乘而趨向大乘，和祖師一起弘揚佛法。當時被稱為二甘露門。而佛大勝多，更是分化徒眾而成為六宗：第一有相宗，第二無相宗，第三定慧宗，第四戒行宗，第五無得宗，第六寂靜宗。各自固守自己的理解，分別發展化導的源頭，聚落林立，徒眾非常興盛。
【English Translation】 English version Things have no inherent nature. Someone asked: 'Among all things, how can one not give rise to the notion of no inherent nature?' The answer is: 'Among all things, not giving rise to the discrimination of self and others is non-appearance.' Another asked: 'Among all things, what is the most noble?' The answer is: 'Among all things, the self is the most noble.' Another asked: 'Among all things, what is the most vast?' The answer is: 'Among all things, the Dharma-nature is the most vast.'
[Verse] When the Patriarch was in East India, the king invited the Patriarch for a vegetarian meal. The king asked: 'Everyone else recites scriptures, why is it that only you, Master, do not recite scriptures?' The Patriarch said: 'This poor monk's outgoing breath does not follow the conditions, and the incoming breath does not dwell in the aggregates and realms. I constantly turn such scriptures, hundreds of millions of volumes, not just one or two volumes.'
Master Bodhidharma (Bodhidharma, meaning 'Awakened Dharma')
Was the third son of King Xiangzhi (King Xiangzhi) of South India. His surname was Kshatriya (Kshatriya, the second rank in the Hindu caste system, the warrior class). His original name was Bodhitara (Bodhitara, meaning 'Guardian of Awakening'). Later, he met the Twenty-seventh Patriarch Prajnatara (Prajnatara, meaning 'Wisdom's Transcendence'), came to his country, and received offerings from the king. Prajnatara knew that Bodhidharma was the successor of the secret Dharma, so he tested him by having him and his two elder brothers distinguish the donated precious jewels. Bodhidharma elucidated the essence of the mind. After that, the Venerable said: 'You have already attained unobstructed understanding of all dharmas. The meaning of Dharma (Dharma, meaning 'law') is vast and all-encompassing. You should be named Dharma.' Therefore, he was renamed Bodhidharma. The Patriarch then told the Venerable: 'Now that I have obtained the Dharma, which country should I go to in order to propagate the Dharma?' I hope you can enlighten me.' The Venerable said: 'Although you have obtained the Dharma, you cannot travel far yet. Stay in South India for now, and wait sixty-seven years after my passing (Prajnatara passed away in 457 AD, so Bodhidharma arrived in China around 524 AD). You should go to Zhèndàn (Zhèndàn, the ancient Indian name for China) to administer the great Dharma medicine and directly guide those with superior roots. Do not go quickly, for you will decline there under the sun.' The Patriarch respectfully listened to the teachings and served the Venerable for nearly forty years without ever neglecting his duties. After the Venerable passed away, he propagated the Dharma in his own country. At that time, there were two Dharma masters, one named Fodaxian (Fodaxian) and the other named Fodashengduo (Fodashengduo). Originally, they studied the Hinayana meditation of Buddhabhadra (Buddhabhadra, meaning 'Buddha-wise') with the Patriarch. Fodaxian, after meeting the Venerable Prajnatara, abandoned the Hinayana and turned to the Mahayana, propagating the Dharma together with the Patriarch. At that time, they were called the Two Gates of Ambrosia. Fodashengduo further divided his followers into six schools: first, the School of Appearance; second, the School of Non-appearance; third, the School of Samadhi and Wisdom; fourth, the School of Precepts and Conduct; fifth, the School of Non-attainment; and sixth, the School of Tranquility. Each clung to their own understanding, separately developing their sources of transformation, with numerous settlements and a very large following.
。祖喟然嘆曰。彼之一師。已陷牛跡。況復支離繁興。而分六宗。我若不除。永纏邪見。言已。微現神力。至有相宗。乃至寂靜宗所。彼各尊者。聞師指誨。豁然開悟。既而六眾。咸誓歸依。由是。化被南天。聲馳五印。經六十載。度無量眾。
【頌】后值異見王。輕毀三寶。因問波羅提尊者。(無相宗首)何者是佛。者曰。見性是佛。王曰。師見性否。曰我見佛性。王曰。性在何處。曰性在作用。王曰。是何作用。我今不見。曰今現作用。王自不見。王曰。於我有否。曰王若作用。無有不是。王若不用。體亦難見。王曰。若當用時。幾處出現。曰若出現時。當有其八。王曰。其八出現。當爲我說。波羅提即說偈曰。在胎為身。處世為人。在眼曰見。在耳曰聞。在鼻辨香。在口談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。識者知是佛性。不識喚作精魂。王聞偈已。心即開悟。悔謝前非。
○祖念震旦緣熟。行化時至。遂泛重溟。凡三週寒暑。造于南海。實梁普通七年庚子歲。九月二十一日也。廣州刺史蕭昂。其主禮迎接。表聞 武帝。帝覽奏。遣使赍詔迎請。十月一日至金陵。帝問曰。朕即位已來。造寺寫經度僧。不可勝紀。有何功德。祖曰。並無功德。帝曰。何以無功德。祖曰。此但人
【現代漢語翻譯】 現代漢語譯本：祖師喟然長嘆說：『他們的一個老師，已經陷入了牛跡（比喻錯誤的道路），更何況是支離破碎、繁瑣興起的，又分為六宗。我若不剷除，將永遠被邪見纏繞。』說完，稍微顯現神通，到達有相宗，乃至寂靜宗所在地。那些宗的尊者，聽了祖師的指教，豁然開悟。不久，六眾都發誓歸依。因此，教化遍及南天竺，聲名遠揚五印度。經歷了六十年，度化了無量的眾生。
【頌】後來遇到持異見的國王，輕視毀壞佛法僧三寶。國王因此問波羅提尊者（無相宗的首領）：『什麼是佛？』尊者說：『見性就是佛。』國王說：『師父你見性了嗎？』尊者說：『我見到了佛性。』國王說：『性在什麼地方？』尊者說：『性在作用中。』國王說：『是什麼作用？我現在沒見到。』尊者說：『現在就在顯現作用，只是你自己沒見到。』國王說：『在我身上有嗎？』尊者說：『國王如果運用，沒有不是佛性的；國王如果不運用，本體也很難見到。』國王說：『如果運用時，會在幾處出現？』尊者說：『如果出現時，當有八處。』國王說：『這八處出現，請你為我說明。』波羅提尊者就說了偈語：『在胎為身，處世為人，在眼曰見，在耳曰聞，在鼻辨香，在口談論，在手執捉，在足運奔，遍現俱該沙界，收攝在一微塵，識者知是佛性，不識喚作精魂。』國王聽了偈語后，心中立刻開悟，後悔並謝罪之前的錯誤。
祖師想到震旦（中國的古稱）的緣分成熟，弘法教化的時機已到，於是乘船渡過茫茫大海，經歷了三年時間，到達南海。實際上是梁朝普通七年庚子歲（526年）九月二十一日。廣州刺史蕭昂，以禮迎接，上表稟告梁武帝。武帝看了奏章，派遣使者帶著詔書迎接。十月初一日到達金陵。武帝問道：『朕即位以來，建造寺廟，抄寫經書，度化僧人，數不勝數，有什麼功德？』祖師說：『並沒有功德。』武帝說：『為什麼沒有功德？』祖師說：『這只是人
【English Translation】 English version: The Patriarch sighed deeply and said, 'Their one teacher has already fallen into the ox tracks (a metaphor for a wrong path), let alone being fragmented, flourishing, and divided into six sects. If I do not eliminate them, I will be forever entangled in wrong views.' Having said that, he slightly manifested his spiritual powers and arrived at the location of the Yǒu Xiàng Sect (the Sect of Existence), and even the Jìjìng Sect (the Sect of Tranquility). The venerable ones of those sects, upon hearing the Patriarch's instructions, suddenly awakened. Soon after, the six groups all vowed to take refuge. Therefore, his teachings spread throughout South India and his reputation reached the Five Indias. Over sixty years, he converted countless beings.
[Verse] Later, he encountered a king with dissenting views who slighted and destroyed the Three Jewels (Buddha, Dharma, Sangha). The king therefore asked Venerable Poluótí (the leader of the Wú Xiàng Sect - the Sect of Non-Existence), 'What is Buddha?' The Venerable replied, 'Seeing one's nature is Buddha.' The king said, 'Master, have you seen your nature?' The Venerable said, 'I have seen Buddha-nature.' The king said, 'Where is this nature?' The Venerable said, 'Nature is in its function.' The king said, 'What function is it? I do not see it now.' The Venerable said, 'It is manifesting its function now, but you yourself do not see it.' The king said, 'Is it in me?' The Venerable said, 'If the king uses it, there is nothing that is not Buddha-nature; if the king does not use it, the substance is also difficult to see.' The king said, 'If it is used, in how many places will it appear?' The Venerable said, 'If it appears, there will be eight places.' The king said, 'Please explain these eight appearances to me.' Poluótí then spoke the verse: 'In the womb, it is the body; in the world, it is a person; in the eye, it is seeing; in the ear, it is hearing; in the nose, it discerns fragrance; in the mouth, it speaks; in the hand, it grasps; in the foot, it runs. It manifests everywhere, encompassing the realms of dust; it is collected in a single mote of dust. Those who recognize it know it is Buddha-nature; those who do not recognize it call it the spirit.' Upon hearing the verse, the king immediately awakened, repented, and apologized for his previous mistakes.
The Patriarch thought that the affinity with Zhèndàn (ancient name for China) was ripe and the time for propagating the Dharma had arrived. Therefore, he crossed the vast ocean, spending three years, and arrived at the South Sea. It was actually the seventh year of the Pǔtōng era of the Liáng Dynasty, the year Gēngzǐ (526 AD), on the twenty-first day of the ninth month. Xiāo Áng, the governor of Guǎngzhōu, greeted him with courtesy and reported it to Emperor Wǔ of Liáng. The Emperor read the memorial and sent an envoy with an imperial edict to welcome him. On the first day of the tenth month, he arrived at Jīnlíng. The Emperor asked, 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks in countless numbers. What merit is there?' The Patriarch said, 'There is no merit.' The Emperor said, 'Why is there no merit?' The Patriarch said, 'These are only human
天小果。有漏之因。如影隨形。雖有非實。帝曰。如何是真功德。祖曰。凈智妙圓。體自空寂。如是功德。不以世求。
【評】【頌】帝又問。如何是聖諦第一義。祖曰。廓然無聖。帝曰。對朕者誰。祖曰。不識。帝不領悟。(頌古上云。師遂折蘆渡江。至魏。后帝舉問志公。公曰。陛下識此人否。曰不識。志曰此是觀音大士。傳佛心印。曰當遣詔之。志曰。莫道陛下詔。盍國人去。他亦不回)祖知機不契。潛回江北。屆于洛陽。當魏孝明帝正光元年也。寓止於嵩山少林寺。面壁而坐。終日默然。人莫之測。謂之壁觀婆羅門。
【頌】時有僧神光者。近聞達磨大士。住止少林。至人不遙。當造玄境。乃往彼晨夕參承。祖常端坐面壁。莫聞誨勵。光自惟曰。昔人求道。敲骨取髓。刺血濟饑。布𩬊掩泥。投崖飼虎。古尚若此。我又何人。其年十二月九日夜。天大雨雪。光堅立不動。遲明積雪過膝。祖憫而問曰。汝久立雪中。當求何事。光悲淚曰。惟愿和尚慈悲。開甘露門。廣度群品。祖曰。諸佛無上妙道。曠劫精勤。難行能行。非忍而忍。豈以小德小智。輕心慢心。欲冀真乘。徒勞勤苦。光聞祖誨勵。潛取利刀。自斷左臂置於祖前。祖知是法器。乃曰。諸佛最初求道。為法忘形。汝今斷臂吾前。求亦可在。祖
【現代漢語翻譯】 現代漢語譯本：天小果（不可考）。有漏之因（有缺陷的因），如影隨形。雖有非實。梁武帝問道：『如何是真功德？』 菩提達摩回答：『凈智妙圓，體自空寂。如是功德，不以世求。』
【評】【頌】梁武帝又問：『如何是聖諦第一義？』 菩提達摩回答：『廓然無聖。』 梁武帝問：『對朕者誰？』 菩提達摩回答：『不識。』 梁武帝不領悟。（頌古上云：師遂折蘆渡江，至魏。後梁武帝舉問志公，志公說：『陛下識此人否？』 梁武帝說：『不識。』 志公說：『此是觀音大士，傳佛心印。』 梁武帝說：『當遣詔之。』 志公說：『莫道陛下詔，盍國人去，他亦不回。』）菩提達摩知道（與梁武帝）機緣不契合，悄悄回到江北，到達洛陽。當時是北魏孝明帝正光元年（公元520年）。（菩提達摩）寄住在嵩山少林寺，面壁而坐，終日沉默不語，人們無法測度他，稱他為壁觀婆羅門。
【頌】當時有僧人神光，近來聽說達摩大士住在少林寺，認為得道之人不遠，應當創造玄妙的境界，於是前往那裡早晚參拜侍奉。菩提達摩常常端坐面壁，沒有聽到（他的）教誨勉勵。神光自己思量說：『過去的人求道，敲骨取髓，刺血濟饑，布發掩泥，投崖飼虎，古時候尚且如此，我又是什麼人呢？』 那年十二月九日夜裡，天降大雨雪，神光堅立不動，到天亮時積雪已經沒過膝蓋。菩提達摩憐憫他，問道：『你長久地站在雪中，想要尋求什麼？』 神光悲傷地流淚說：『只願和尚慈悲，開啟甘露之門，廣度眾生。』 菩提達摩說：『諸佛無上妙道，經歷漫長的時間精進勤奮，難行能行，非忍而忍，怎麼能憑藉小德小智，輕慢之心，想要期望得到真乘，只是徒勞勤苦。』 神光聽了菩提達摩的教誨勉勵，悄悄地取出利刀，自己砍斷左臂放在菩提達摩面前。菩提達摩知道（神光）是法器，於是說：『諸佛最初求道，爲了佛法忘記自身形體。你現在斷臂在我面前，（你的）求法之心也可以認可。』
【English Translation】 English version: Tian Xiaoguo (untraceable). The cause of leakage (imperfect cause) follows like a shadow. Although it is unreal. Emperor Wu asked: 'What is true merit?' Bodhidharma replied: 'Pure wisdom is wonderfully complete, and its essence is empty and still. Such merit cannot be sought in the world.'
[Commentary][Verse] Emperor Wu asked again: 'What is the supreme meaning of the Holy Truth?' Bodhidharma replied: 'Vast and without holiness.' Emperor Wu asked: 'Who is facing me?' Bodhidharma replied: 'I don't know.' Emperor Wu did not understand. (The ancient verse says: The master then broke a reed and crossed the river to Wei. Later, Emperor Wu asked Zhi Gong about it, and Zhi Gong said: 'Does Your Majesty know this person?' Emperor Wu said: 'I don't know.' Zhi Gong said: 'This is the Bodhisattva Avalokiteśvara, transmitting the mind-seal of the Buddha.' Emperor Wu said: 'I should send an edict to summon him.' Zhi Gong said: 'Don't say that Your Majesty's edict, even if the people of the whole country go, he will not return.') Bodhidharma knew that the opportunity (with Emperor Wu) was not in accord, so he quietly returned to the north of the Yangtze River and arrived in Luoyang. It was the first year of Zheng Guang (520 AD) during the reign of Emperor Xiaoming of the Northern Wei Dynasty. (Bodhidharma) stayed at the Shaolin Temple on Mount Song, sitting facing the wall, silent all day long. People could not fathom him and called him the Wall-Gazing Brahmin.
[Verse] At that time, there was a monk named Shenguang, who had recently heard that the great master Bodhidharma was residing in Shaolin Temple. He believed that an enlightened person was not far away and that he should create a profound state. So he went there to pay homage and serve him morning and evening. Bodhidharma often sat upright facing the wall, and no teachings or encouragement were heard. Shenguang thought to himself: 'In the past, people sought the Way by breaking bones to extract marrow, piercing their skin to draw blood to relieve hunger, spreading their hair to cover mud, and throwing themselves off cliffs to feed tigers. The ancients were like this, so what am I?' On the night of the ninth day of the twelfth month of that year, there was heavy rain and snow. Shenguang stood firm and did not move. By dawn, the accumulated snow had passed his knees. Bodhidharma took pity on him and asked: 'What do you seek by standing in the snow for so long?' Shenguang wept sadly and said: 'I only wish that the venerable one would be compassionate, open the gate of nectar, and widely liberate sentient beings.' Bodhidharma said: 'The unsurpassed and wonderful Way of all Buddhas requires diligent effort over countless eons, doing what is difficult to do, and enduring what is difficult to endure. How can you, with your small virtue and small wisdom, and with a light and arrogant heart, hope to attain the true vehicle? It is just a waste of effort.' Shenguang heard Bodhidharma's teachings and encouragement, secretly took out a sharp knife, cut off his left arm, and placed it before Bodhidharma. Bodhidharma knew that (Shenguang) was a vessel of the Dharma, so he said: 'When all Buddhas first sought the Way, they forgot their own bodies for the sake of the Dharma. Now you have cut off your arm before me, and (your) heart for seeking the Dharma can be acknowledged.'
遂因與易名。曰慧可。乃曰。諸佛法印。可得聞乎。祖曰。諸佛法印。匪從人得。可曰。我心未寧。乞師與安。祖曰。將心來與汝安。可良久曰。覓心了不可得。祖曰。我與汝安心竟。
【頌】越九年。欲返天竺。命門人曰。時將至矣。汝等盍各言所得乎。時有道副對曰。如我所見。不執文字。不離文字而為道用。祖曰汝得吾皮。尼總持曰。我今所解。如慶喜見阿閦佛國。一見更不再見。祖曰汝得吾肉。道育曰。四大本空。五陰非有而我見處無一法可得。祖曰汝得吾骨。最後慧可禮拜。依位而立。祖曰汝得吾髓。
○乃顧慧可而告之曰。昔如來以正法眼。付迦葉大士。展轉囑累而至於我。我今付汝。汝當護持。並授汝袈裟。以為法信。各有所表。宜可知矣。可曰。請師指陳。祖曰。內傳法印。以契證心。外付袈裟。以定宗旨。後代澆薄。疑慮競生。云吾西天之人。言汝此方之子。憑何得法。以何證之。汝今受此衣法。卻後難生。但出此衣。並吾法偈。用以表明。其化無礙。至吾滅后二百年。衣止不傳。法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證。千萬有餘。汝當闡揚。勿輕未悟。一念回機。便同本得。聽吾偈曰。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。祖又曰。吾有楞
【現代漢語翻譯】 現代漢語譯本 於是（菩提達摩）就給他改名為慧可（人名，意為有智慧，可以）。慧可（人名）問道：『諸佛的法印（佛教用語，指佛法的印記或證明），可以聽聞嗎？』 達摩祖師說：『諸佛的法印，不是從人那裡可以得到的。』 慧可（人名）說：『我的心 এখনো未安寧，請老師為我安心。』 達摩祖師說：『把你的心拿來，我為你安。』 慧可（人名）沉思良久說：『我尋找心，最終卻找不到。』 達摩祖師說：『我已經為你安心完畢了。』
【頌】過了九年，（菩提達摩）想要返回天竺（古印度）。告訴弟子們說：『我將要離世了，你們何不各自說說自己的心得體會呢？』 當時有個叫道副的弟子回答說：『依我所見，不執著于文字，也不脫離文字，而是將文字作為修道的工具。』 達摩祖師說：『你得到了我的皮。』 尼總持說：『我現在所理解的，就像慶喜（阿難的別名）見到了阿閦佛國（佛教中的一個凈土），一見之後便不再見。』 達摩祖師說：『你得到了我的肉。』 道育說：『四大（佛教用語，指地、水、火、風四種構成物質世界的元素）本來就是空，五陰（佛教用語，指色、受、想、行、識五種構成人的要素）並非真實存在，而我所見之處沒有一法可以得到。』 達摩祖師說：『你得到了我的骨。』 最後慧可（人名）行禮拜之儀，然後回到自己的位置站立。達摩祖師說：『你得到了我的髓。』
於是（菩提達摩）看著慧可（人名）並告訴他說：『過去如來（佛的稱號）將正法眼（佛教用語，指正確的佛法見解）傳付給迦葉大士（釋迦牟尼佛的大弟子），輾轉囑託流傳至今傳到我這裡。我現在傳付給你，你應當護持。』 並將袈裟授予慧可（人名），作為傳法的信物，各自都有所表徵，應該明白。』 慧可（人名）說：『請老師指明。』 達摩祖師說：『內在傳授法印（佛教用語，指佛法的印記或證明），以契合印證心性；外在交付袈裟，以確定宗旨。後代的人心浮躁淺薄，疑惑和爭論就會產生，他們會說我是西天（古印度）之人，說你是本地之人，憑什麼得到佛法？用什麼來證明？你現在接受這衣法，之後如果產生困難，只要出示這袈裟，以及我的法偈（佛教用語，指偈頌，一種詩歌形式的佛教經文），用以表明傳承關係，那麼教化就不會有阻礙。到我滅度后二百年，袈裟的傳承就停止了，佛法將普及整個世界。明白道理的人多，實踐修行的人少；說理的人多，通達真理的人少。暗中契合，秘密印證的人，成千上萬還有多。你應當弘揚佛法，不要輕視尚未覺悟的人，一旦他們念頭轉變，就能與原本的佛性相同。聽我的偈語：我本來到這片土地，傳法是爲了拯救迷惑的眾生。一花開了五片葉子，結果自然會成就。』 達摩祖師又說：『我還有《楞伽經》』
【English Translation】 English version Thereupon, he changed his name to Huike (慧可, meaning 'wise and capable'). Huike (慧可, personal name) then asked, 'Can the Dharma seal (諸佛法印, Buddhist term referring to the mark or proof of the Buddha's teachings) of all Buddhas be heard?' The Patriarch (Bodhidharma) said, 'The Dharma seal of all Buddhas cannot be obtained from others.' Huike (慧可, personal name) said, 'My mind is not yet at peace. I beg the Master to pacify it for me.' The Patriarch said, 'Bring your mind here, and I will pacify it for you.' After a long silence, Huike (慧可, personal name) said, 'I have sought my mind, but ultimately I cannot find it.' The Patriarch said, 'I have already pacified your mind completely.'
[Verse] After nine years, (Bodhidharma) wished to return to Tianzhu (天竺, ancient India). He told his disciples, 'The time is near. Why don't you each speak of your understanding?' At that time, a disciple named Daofu (道副, personal name) replied, 'As I see it, one should not be attached to words, nor should one depart from words, but use them as a means for cultivating the Way.' The Patriarch said, 'You have obtained my skin.' The nun Zongchi (尼總持, personal name) said, 'What I understand now is like Qingxi (慶喜, another name for Ananda) seeing the Akshobhya Buddha Land (阿閦佛國, a pure land in Buddhism), seen once and never seen again.' The Patriarch said, 'You have obtained my flesh.' Daoyu (道育, personal name) said, 'The four elements (四大, Buddhist term referring to earth, water, fire, and wind, the four elements that constitute the material world) are fundamentally empty, and the five skandhas (五陰, Buddhist term referring to form, feeling, perception, volition, and consciousness, the five aggregates that constitute a person) are not real. In my view, there is not a single dharma to be obtained.' The Patriarch said, 'You have obtained my bones.' Finally, Huike (慧可, personal name) bowed and returned to his place to stand. The Patriarch said, 'You have obtained my marrow.'
Then (Bodhidharma) looked at Huike (慧可, personal name) and told him, 'In the past, the Tathagata (如來, title of a Buddha) entrusted the Eye of the True Dharma (正法眼, Buddhist term referring to the correct view of the Dharma) to the Great Master Kashyapa (迦葉大士, one of Shakyamuni Buddha's great disciples), who passed it down through successive generations to me. Now I entrust it to you, and you should protect and uphold it.' He also gave Huike (慧可, personal name) his robe as a symbol of the Dharma transmission, each having its own significance, which should be understood.' Huike (慧可, personal name) said, 'Please, Master, explain it.' The Patriarch said, 'Inwardly, the Dharma seal (法印, Buddhist term referring to the mark or proof of the Buddha's teachings) is transmitted to accord with and verify the mind; outwardly, the robe is given to establish the lineage. In later generations, people will be shallow and fickle, and doubts and disputes will arise. They will say that I am a man from the Western Heaven (西天, ancient India) and that you are a man from this land. By what means did you obtain the Dharma? What is the proof? Now you receive this robe and Dharma. If difficulties arise later, simply show this robe and my Dharma verse (法偈, Buddhist term referring to a verse, a poetic form of Buddhist scripture) to clarify the lineage, and then the teaching will be unhindered. Two hundred years after my passing, the transmission of the robe will cease, and the Dharma will pervade the entire world. Many will understand the doctrine, but few will practice it; many will speak of the principles, but few will comprehend them. Those who secretly accord and silently verify will number in the tens of millions. You should propagate the Dharma and not despise those who are not yet enlightened. Once a thought turns, they will be the same as originally enlightened. Listen to my verse: I originally came to this land to transmit the Dharma and save deluded beings. One flower opens five petals, and the fruit will naturally be achieved.' The Patriarch also said, 'I have the Lankavatara Sutra (楞伽經)'
伽經四卷。亦用付汝。即是如來心地要門。令諸眾生。開示悟入。吾自到此。凡五度中毒。我嘗自出而試之。置石石裂。緣吾本離南印。來此東土。見赤縣神州。有大乘氣象。遂逾海越漠。為汝求人。際會未諧。如愚若訥。今得汝傳授。吾意已終。(○別記云。祖初居少林寺九年。為二祖說法。只教外息諸緣。內心無喘。心如墻壁。可以入道。慧可。種種說心性。曾未契理。祖只遮其非。不為說無念心體。可。忽曰。我已息諸緣。祖曰。莫成斷滅去否。可曰。不成斷滅。祖曰。此是諸佛所傳心體。更無疑也)言已。端居而逝。
【頌】葬熊耳山。起塔于定林寺。后三歲魏宋云。奉使西域。回遇祖于蔥嶺。見手攜只履。翩翩獨逝云問師何往。祖曰西天去。云歸。具說其事。及門人啟壙。唯空棺。一隻革履存焉。舉朝為之驚歎。奉詔取遺履于少林寺供養。
○初梁武遇祖因緣未契。及聞化行魏邦。遂欲自撰師碑而未暇也。后聞宋云事。乃成之。代宗謚圓覺大師。塔曰空觀。
慧可大師
得法傳衣事蹟。達磨章具之矣。自少林托化西歸。大師繼闡玄風。博求法嗣。
【頌】至北齊天平二年。有一居士。年逾四十。不言名氏。聿來設禮而問祖曰。弟子身纏風恙。請和尚懺罪。祖曰。將罪來與汝
【現代漢語翻譯】 現代漢語譯本： 《伽經》四卷，也交給你了。這就是如來心地的要門，讓各種眾生，開示悟入。我自從來到這裡，總共有五次中毒，我都親自出來嘗試。用毒藥放在石頭上，石頭都裂開了。因為我本來離開南印度，來到這東土，看到赤縣神州（指中國）有大乘氣象，於是跨越海洋沙漠，為你尋求傳人，但機緣一直沒有成功，（你）好像愚笨不善言辭。現在得到你的傳授，我的心願已經了結。（○別記中記載，祖師最初住在少林寺九年，為二祖說法，只教導他外在停止各種因緣，內心沒有呼吸喘息，心像墻壁一樣，就可以入道。慧可，種種述說心性，卻從未契合真理。祖師只是否定他的錯誤，不為他說無念心體。慧可，忽然說，我已經停止各種因緣。祖師說，不要變成斷滅空無啊。慧可說，不會變成斷滅。祖師說，這就是諸佛所傳的心體，更沒有懷疑了。）說完，端正坐著圓寂了。
【頌】安葬在熊耳山，在定林寺建塔。後來三年後，魏國的宋云，奉命出使西域，回來在蔥嶺遇到祖師，看見他手裡拿著一隻鞋子，輕快地獨自離去。宋云問：『師父您要到哪裡去？』祖師說：『往西天去。』宋云回來，詳細說了這件事。等到門人打開墳墓，只有空棺材，一隻皮鞋還在。整個朝廷都為此驚歎。奉皇帝的詔令取回遺留的鞋子在少林寺供養。
○當初梁武帝與祖師相遇，因為因緣沒有契合，等到聽說（祖師的）教化在魏國盛行，於是想要親自撰寫師父的碑文，但沒有空閑。後來聽到宋云的事，才完成了（碑文）。唐代宗謚號為圓覺大師，塔叫做空觀。
慧可大師
得到佛法傳承衣缽的事蹟，在達磨章中已經詳細記載了。自從達磨在少林寺示現化身西歸后，大師繼續闡揚玄妙的佛法，廣泛尋求佛法繼承人。
【頌】到了北齊天平二年（公元535年），有一位居士，年紀超過四十歲，不說自己的姓名，來到（慧可大師處）行禮，然後問祖師說：『弟子身患風病，請和尚為我懺悔罪過。』祖師說：『把你的罪拿來，我為你懺悔。』
【English Translation】 English version: The four volumes of the Gā Sūtra, I also entrust to you. This is the essential gateway to the Tathāgata's (如來，'Thus Come One' or 'Buddha') mind-ground, enabling all sentient beings to awaken, realize, and enter. Since my arrival here, I have been poisoned five times. I personally tested the poisons myself. When placed on stone, the stone would crack. Because I originally left South India to come to this Eastern Land, seeing that the Red County Divine Province (赤縣神州，ancient name for China) possessed the atmosphere of Mahāyāna (大乘，'Great Vehicle' Buddhism), I crossed the seas and deserts to seek a successor for you. However, the opportune moment had not yet arrived, (and you) seemed foolish and inarticulate. Now that I have received your transmission, my intention is fulfilled. (○ A separate record states that the Patriarch initially resided at Shaolin Monastery (少林寺) for nine years, teaching the Second Patriarch, instructing him only to externally cease all conditions and internally have no breath. The mind should be like a wall, so that one can enter the Dao (道，'the Way'). Huike (慧可，name of a monk), spoke of mind-nature in various ways, but never aligned with the truth. The Patriarch only negated his errors, not explaining the mind-essence of no-thought. Huike (慧可) suddenly said, 'I have already ceased all conditions.' The Patriarch said, 'Don't turn it into annihilation, will you?' Huike (慧可) said, 'It will not turn into annihilation.' The Patriarch said, 'This is the mind-essence transmitted by all Buddhas, there is no more doubt.') Having spoken, he sat upright and passed away.
[Verse] He was buried in Mount Xiong'er (熊耳山), and a pagoda was erected at Dinglin Monastery (定林寺). Three years later, Song Yun (宋云), an envoy of the Wei (魏) Dynasty, was sent to the Western Regions. On his return, he encountered the Patriarch in the Congling Mountains (蔥嶺), seeing him carrying a single shoe, swiftly departing alone. Song Yun (宋云) asked, 'Where are you going, Master?' The Patriarch said, 'Going to the Western Heaven.' Song Yun (宋云) returned and recounted the event in detail. When the disciples opened the tomb, there was only an empty coffin, with a single leather shoe remaining. The entire court was amazed by this. An imperial decree was issued to retrieve the remaining shoe and enshrine it at Shaolin Monastery (少林寺).
○ Initially, Emperor Wu of Liang (梁武帝) met the Patriarch, but their karmic connection was not yet ripe. Upon hearing that his teachings were flourishing in the Wei (魏) state, he intended to personally compose an inscription for the Master's stele, but he did not have the time. Later, upon hearing of Song Yun's (宋云) account, he completed it. Emperor Daizong (代宗) of the Tang (唐) Dynasty bestowed the posthumous title of Perfect Enlightenment Great Master (圓覺大師), and the pagoda was named Empty Contemplation (空觀).
Great Master Huike (慧可)
The events of receiving the Dharma transmission and robe are detailed in the chapter on Bodhidharma (達磨). After Bodhidharma (達磨) manifested transformation and returned to the West from Shaolin Monastery (少林寺), the Great Master continued to propagate the profound teachings, widely seeking a Dharma successor.
[Verse] In the second year of Tianping (天平) during the Northern Qi (北齊) Dynasty (535 AD), there was a layman, over forty years old, who did not reveal his name. He came to pay respects and asked the Patriarch, 'This disciple is afflicted with wind disease. Please, Heshang (和尚，a respectful term for a monk), help me repent my sins.' The Patriarch said, 'Bring your sins here, and I will repent for you.'
懺。士良久曰。覓罪不可得。祖曰。與汝懺罪竟。宜依佛法僧住。士曰。今見和尚。已知是僧。未審何名佛法。祖曰。是心是佛。是心是法。法佛無二。僧寶亦然。士曰。今日始知罪性。不在內。不在外。不在中間。如其心然。佛法無二也。祖深器之。即為剃髮。云是吾寶也。宜名僧璨。于光福寺受具。自茲疾漸愈。執侍經二載。祖乃告曰。菩提達磨。遠自竺干。以正法眼藏。並信衣密付于吾。吾今授汝。汝當守護。無令斷絕。
僧璨大師
初以白衣謁二祖。既受度傳法。隱於舒州之皖公山。屬後周武帝破滅佛法。祖往來太湖縣司空山。居無常處。積十餘載。時人無能知者。
【頌】至隋開皇十二年壬子歲。有沙彌道信。年始十四。來禮祖曰。愿和尚慈悲。乞與解脫法門。祖曰。誰縛汝。曰無人縛。祖曰。何更求解脫乎。信于言下大悟。服勞九載。祖屢試以玄微。知其緣熟。乃付衣法。
○祖信心銘曰。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。毫𨤲有差。天地懸隔。欲得現前。莫存順逆。違順相爭。是為心病。不識玄旨徒勞念靜。圓同太虛。無欠無餘。良由取捨。所以不如。莫逐有緣。勿住空忍。一種平懷。泯然自盡。止動歸止。止更彌動。唯滯兩邊。寧知一種。一種不通。兩處失功。
【現代漢語翻譯】 現代漢語譯本： 慧可大師（487-593）停頓了很久說：『我找不到罪在哪裡。』 二祖慧可說：『我已經為你懺悔完了罪過。你應該依佛、法、僧三寶而住。』 僧璨說：『今天見到和尚，已經知道您是僧寶。還不知道什麼是佛、什麼是法。』 二祖慧可說：『是心是佛，是心是法。法與佛沒有分別，僧寶也是一樣。』 僧璨說：『今天我才知道罪的本性，不在內，不在外，也不在中間。就像心一樣，佛和法也沒有分別。』 二祖慧可深深器重他，就為他剃髮，說：『這是我的寶貝啊！』於是給他取名叫僧璨（？-606），在光福寺受具足戒。從此以後，他的病漸漸痊癒，服侍二祖兩年。 二祖慧可於是告訴僧璨說：『菩提達磨（約470-543）從遙遠的印度而來，將正法眼藏，以及信衣秘密地交付給我。我現在傳授給你，你應當守護，不要讓它斷絕。』
僧璨大師（？-606） 僧璨大師最初以在家居士的身份拜見二祖慧可。接受度化並傳承佛法后，隱居在舒州的皖公山。適逢後周武帝（543-578）破壞佛法，二祖慧可往來於太湖縣的司空山，居無定所，前後十多年，當時沒有人能夠認識他。
【頌】到了隋朝開皇十二年（592）壬子年，有個沙彌名叫道信（580-651），年齡十四歲，前來拜見二祖僧璨說：『希望和尚慈悲，乞求您傳授我解脫的法門。』 二祖僧璨說：『誰束縛了你？』 道信說：『沒有人束縛我。』 二祖僧璨說：『既然沒有人束縛你，那你還求解脫幹什麼呢？』 道信在言語之下大悟。服勞九年，二祖僧璨多次用玄妙的道理來考驗他，知道他的因緣成熟，於是將衣缽和佛法傳授給他。
二祖僧璨《信心銘》說：至道不難，唯嫌揀擇。但莫憎愛，洞然明白。絲毫有差，天地懸隔。欲得現前，莫存順逆。違順相爭，是為心病。不識玄旨徒勞念靜。圓同太虛，無欠無餘。良由取捨，所以不如。莫逐有緣，勿住空忍。一種平懷，泯然自盡。止動歸止，止更彌動。唯滯兩邊，寧知一種。一種不通，兩處失功。
【English Translation】 English version: The master Hui Ke (487-593) paused for a long time and said, 'I cannot find the sin.' The Second Patriarch Hui Ke said, 'I have already finished repenting for your sins. You should abide by the Buddha, Dharma, and Sangha.' Sengcan said, 'Today, having seen the master, I already know that you are the Sangha. I still do not know what is the Buddha and what is the Dharma.' The Second Patriarch Hui Ke said, 'This mind is the Buddha, this mind is the Dharma. Dharma and Buddha are not different, and so is the Sangha.' Sengcan said, 'Today I know that the nature of sin is not inside, not outside, nor in between. Just like the mind, the Buddha and the Dharma are not different.' The Second Patriarch Hui Ke deeply valued him, so he shaved his head and said, 'This is my treasure!' So he named him Sengcan (?-606), and he received the full precepts at Guangfu Temple. From then on, his illness gradually healed, and he served the Second Patriarch for two years. The Second Patriarch Hui Ke then told Sengcan, 'Bodhidharma (c. 470–543) came from distant India, secretly entrusting the Eye Treasury of the True Dharma, along with the robe of faith, to me. I now pass it on to you, you should protect it and not let it be cut off.'
Great Master Sengcan (?-606) Great Master Sengcan initially met the Second Patriarch Hui Ke as a layman. After being converted and inheriting the Dharma, he lived in seclusion on Mount Wangong in Shuzhou. It happened that Emperor Wu of the Later Zhou Dynasty (543-578) destroyed Buddhism, and the Second Patriarch Hui Ke traveled back and forth to Mount Sikong in Taihu County, living in no fixed place for more than ten years, and no one at that time could recognize him.
[Verse] In the year Renzi, the twelfth year of the Kaihuang era of the Sui Dynasty (592), a Shami (novice monk) named Daoxin (580-651), fourteen years old, came to pay respects to the Second Patriarch Sengcan and said, 'I hope the master will be compassionate and beg you to transmit the Dharma gate of liberation.' The Second Patriarch Sengcan said, 'Who has bound you?' Daoxin said, 'No one has bound me.' The Second Patriarch Sengcan said, 'Since no one has bound you, then why do you seek liberation?' Daoxin had a great enlightenment upon hearing these words. After serving for nine years, the Second Patriarch Sengcan repeatedly tested him with profound principles, knowing that his conditions were ripe, so he passed on the robe and the Dharma to him.
The Second Patriarch Sengcan's 'Inscription on Faith in Mind' says: The Great Way is not difficult; it only dislikes choosing. Only do not hate or love, and it will be clear and bright. A hair's breadth of difference, and heaven and earth are separated. If you want it to appear before you, do not hold on to compliance or opposition. Contending with compliance and opposition is a disease of the mind. Toiling in vain to quiet the mind without understanding the profound meaning. Round like the great void, lacking nothing, with nothing in excess. It is precisely because of taking and rejecting that one is not as good. Do not pursue conditioned existence, do not dwell in emptiness and forbearance. A single kind of equanimity, utterly extinguished of itself. Stopping movement returns to stillness, stopping only increases movement. Only dwelling on both sides, how can one know the single kind? If the single kind is not understood, one loses merit in both places.
遣有沒有。從空背空。多言多慮。轉不相應。絕言絕慮。無處不通。歸根得旨。隨照失宗。須臾返照。勝卻前空。前空轉變。皆由妄見。不用求真。唯須息見。二見不住。慎莫追尋。才有是非。紛然失心。二由一有。一亦莫守。一心不生。萬法無咎。無咎無法。不生不心。能由境滅。境逐能沈。境由能境。能由境能。欲知兩段。元是一空。一空同兩。齊含萬象。不見精粗。寧有偏黨。大道體寬。無易無難。小見狐疑。轉急轉遲。執之失度。必入邪路。放之自然。體無去住。任性合道。逍遙絕惱。繫念乖真。昏沉不好。不好勞神。何用疏親。欲取一乘。勿惡六塵。六塵不惡。還同正覺。智者無為。愚人自縛。法無異法。妄自愛著。將心用心。豈非大錯。迷生寂亂。悟無好惡。一切二邊。良由斟酌。夢幻空花。何勞把捉。得失是非。一時放卻。眼若不睡。諸夢自除。心若不異。萬法一如。一如體玄。兀爾忘緣。萬法齊觀。歸復自然。泯其所以。不可方比。止動無動。動止無止。兩既不成。一何有爾。究竟窮極。不存軌則。契心平等。所作俱息。狐疑淨盡。正信調直。一切不留。無可記憶。虛明自照。不勞心力。非思量處。識情難測。真如法界。無他無自。要急相應。唯言不二。不二皆同。無不包容。十方智者。皆入此宗。
【現代漢語翻譯】 現代漢語譯本 有沒有（有和沒有）的分別，都是從空性中背離空性。思慮越多，越不相應。斷絕言語思慮，則無處不通達。迴歸根本可以領悟宗旨，執著于照用反而失去根本。稍微反觀自照，勝過之前的空。之前的空性轉變，都是由於虛妄的見解。不用向外尋求真理，只需要止息妄見。兩種對立的見解都不要執著，切莫追尋。一旦有了是非之念，就會心神紛亂。二元對立由一而來，但一也不要執著。一心不生，萬法就沒有過失。沒有過失，也就沒有法，不生不滅，也就沒有心。能（能見）由境（所見）而滅，境隨能而消沉。境由能而成為境，能由境而成為能。想要了解這兩段的道理，原本就是空。空與兩相對立統一，共同包含萬象。不見精細和粗糙的分別，哪裡會有偏頗呢？大道本體寬廣，沒有容易也沒有困難。小見解的人心生狐疑，反而越來越急躁遲緩。執著它就會失去尺度，必定會進入邪路。放任自然，本體沒有來去。順應本性，與道相合，逍遙自在，沒有煩惱。執著于念頭就違背了真理，陷入昏沉不好。不好就不要勞神，何必分疏遠和親近呢？想要獲得一乘佛法，不要厭惡六塵（色、聲、香、味、觸、法）。不厭惡六塵，就如同證得正覺。有智慧的人無所作為，愚笨的人自己束縛自己。法沒有不同，只是人們虛妄地愛著。用意識去思考意識，難道不是大錯特錯嗎？迷惑時產生寂靜和紛亂的對立，覺悟時沒有好和壞的分別。一切二元對立，都是由於主觀的判斷。夢幻空花，何必費力去抓取？得失是非，一時全部放下。眼睛如果不睡著，各種夢境自然消除。心如果不分別，萬法就同一如如。一如的本體玄妙，忽然忘記了外緣。萬法平等看待，迴歸自然。泯滅它的所以然，不可比擬。停止動念，沒有停止的動念；動念停止，沒有停止的停止。兩者既然不能成立，一又怎麼會有呢？究竟窮盡，不存任何法則。與心平等相契合，所作所為都停止。狐疑完全消除，正信調和正直。一切都不保留，沒有什麼可以記憶。虛空光明自然照耀，不勞費心力。不是思量分別的地方，識情難以測度。真如法界，沒有他也沒有自。想要快速相應，只能說不二。不二就是相同，無所不包容。十方智者，都進入這個宗門。
【English Translation】 English version Is there existence or non-existence? Both deviate from emptiness by relying on emptiness. The more one speaks and thinks, the more one becomes incompatible. By cutting off speech and thought, one becomes unobstructed everywhere. Returning to the root, one attains the essence; clinging to illumination, one loses the principle. A moment of introspection surpasses the previous emptiness. The transformations of the previous emptiness all arise from deluded views. There is no need to seek truth; one only needs to cease these views. Do not dwell on dualistic views, and be careful not to pursue them. As soon as there is right and wrong, the mind becomes confused and lost. Duality arises from unity, but do not cling to unity either. When the one mind does not arise, all dharmas are without fault. Without fault, there is no dharma; without arising, there is no mind. The 'knower' ceases because of the 'known'; the 'known' subsides along with the 'knower'. The 'known' becomes the 'known' because of the 'knower'; the 'knower' becomes the 'knower' because of the 'known'. If you want to understand these two aspects, they are originally one emptiness. This one emptiness is the same as duality, together containing all phenomena. If you do not see fine or coarse distinctions, how can there be partiality? The body of the Great Way is vast, without easy or difficult. Small views breed doubt, leading to increasing haste and delay. Clinging to it, one loses measure and inevitably enters a wrong path. Letting it be natural, the body is without coming or going. Allowing nature to accord with the Way, one is free and without vexation. Attaching to thoughts deviates from truth, leading to dullness and confusion, which is not good. If it is not good, do not trouble the mind; why distinguish between distant and close? If you want to attain the One Vehicle (Ekayana), do not dislike the six sense objects (sight, sound, smell, taste, touch, and dharma). If you do not dislike the six sense objects, you are the same as attaining perfect enlightenment (Samyak-sambodhi). The wise are without action (wu wei), while the foolish bind themselves. Dharmas are not different from each other; people foolishly cling to them. Using the mind to grasp the mind is surely a great mistake. Delusion gives rise to the duality of stillness and disturbance; enlightenment is without good or bad. All dualistic extremes arise from deliberation. Dreams and illusory flowers are not worth grasping. Gain and loss, right and wrong, release them all at once. If the eyes do not sleep, all dreams will naturally cease. If the mind does not differentiate, all dharmas are one suchness. The body of suchness is profound, suddenly forgetting conditions. Viewing all dharmas equally, return to nature. Obliterate its reason, which cannot be compared. Stopping movement without stopping movement; movement stopping without stopping. Since the two cannot be established, how can the one exist? Ultimately exhausted, no rules remain. Accord with the mind's equality, and all actions cease. Doubts are completely cleared, and right faith is harmonized and straightened. Retaining nothing, there is nothing to remember. Empty and bright, self-illuminating, without mental effort. It is not a place for thinking and discrimination; consciousness and emotion are difficult to fathom. The realm of true thusness (Tathata-dhatu) is without other or self. To quickly correspond, only say 'not two'. Not two is all the same, encompassing everything. The wise ones of the ten directions all enter this school.
宗非促延。一念萬年。無在不在。十方目前。極小同大。忘絕境界。極大同小。不見邊表。有即是無。無即是有。若不如是。必不須守。一即一切。一切即一。但能如是。何慮不畢。信心不二。不二信心。言語道斷。非去來今。
道信大師
生而超異。幼慕空宗。諸解脫門。宛如宿習。既嗣祖風。攝心無𥧌。脅不至席者。僅六十年。后住破山。頭學侶云臻。一日往黃梅縣。路逢一小兒。骨相奇秀。異乎常童。祖問曰。子何姓。答曰。姓即有。不是常姓。祖曰。是何姓。答曰是佛性。祖曰。汝無姓邪。答曰。性空故無。祖默識其法器。即俾侍者。至其母所。乞令出家。母以宿緣故。殊無難色。遂舍為弟子。以至付法傳衣。一日告眾曰。吾武德中游廬山。登絕頂。望破頭山。見紫雲如蓋。下有白氣。橫分六道。汝等會否。眾皆默然。弘忍曰。莫是和尚他后橫出一枝佛法否。祖曰善。后貞觀癸卯歲。 太宗。向師道味。欲瞻風彩。詔赴京。祖上表遜謝。前後三返。竟以疾辭。第四度命使曰。如果不起。即取首來。使至山諭旨。祖乃引頸就刃。神色儼然。使異之。回以狀聞。帝彌加欽慕。就賜珍繒。以遂其志。
弘忍大師
蘄州黃梅人也。
【頌】先為破頭山中栽松道者。嘗請於四祖曰。法道
可得聞乎。祖曰。汝已老。脫有聞。其能廣化邪。儻若再來。吾尚可遲汝。乃去。行水邊。見一女子浣衣。揖曰。寄宿得否。女曰。我有父兄。可往求之。曰諾我即敢行。女首肯之。遂回策而去。女周氏季子也。歸輒孕。父母大惡。逐之。女無所歸。日傭紡里中。夕止於眾館之下。已而生一子。以為不祥。因拋濁港中。明日見之溯流而上。氣體鮮明。大驚。遂舉之。成童。隨母乞食。里人呼為無姓兒。逢一智者嘆曰。此子缺七種相。不逮如來。后遇信大師得法。嗣化于破頭山。
○咸亨中。有一居士。姓盧。名慧能。自新州來參謁。祖問曰。汝自何來。盧曰嶺南。祖曰。欲須何事。盧曰。唯求作佛。祖曰。嶺南人無佛性。若為得佛。盧曰。人即有南北。佛性豈然。祖知是異人。乃訶曰。著槽廠去。盧禮足而退。便入碓坊服勞于杵臼之間。晝夜不息。經八月。祖知付授時至。遂告眾曰。正法難解。不可徒記吾言。持為己任。汝等各自隨意述一偈。若語意冥符。則衣法皆付。時會下七百餘僧。上座神秀者。學通內外。眾所宗仰。咸推稱曰。若非尊秀。疇敢當之。神秀竊聆眾譽。不復思惟。乃于廓壁書一偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。祖因經行。忽見此偈。知是神秀所述。乃讚歎曰。後代
【現代漢語翻譯】 現代漢語譯本： 可以讓我聽聞佛法嗎？祖師說：『你已經老了，即使聽聞了，又能廣為教化嗎？如果能再來，我或許可以等待你。』於是離去。走到水邊，看見一個女子在浣洗衣物，便作揖說：『可以借宿一晚嗎？』女子說：『我有父親和兄長，你可以去求他們。』他說：『你答應我，我就敢去。』女子點頭答應。於是拄著枴杖離開了。這女子是周氏的季女。回家后就懷孕了，父母非常厭惡，便把她趕走了。女子無處可去，白天在村裡替人紡紗，晚上就住在公共旅館的屋檐下。不久生了一個兒子，認為是不祥之兆，就丟棄在濁港中。第二天去看，發現孩子逆流而上，氣息鮮明。大吃一驚，於是把他抱起來。長大成人後，跟隨母親乞討為生。村裡人叫他『無姓兒』。遇到一位智者嘆息說：『這孩子缺少七種瑞相，不如如來（Tathagata，佛的稱號之一）。』後來遇到信大師（Dhyana Master Xin）得到佛法，在破頭山繼承弘揚佛法。
咸亨年間（670-674），有一位在家修行的居士，姓盧，名慧能（Huineng，禪宗六祖）。從新州來參拜祖師。祖師問：『你從哪裡來？』盧慧能說：『嶺南。』祖師問：『想要求什麼？』盧慧能說：『只求作佛。』祖師說：『嶺南人沒有佛性，怎麼能成佛？』盧慧能說：『人有南北之分，佛性難道也有嗎？』祖師知道他是異人，就呵斥說：『到槽廠去！』盧慧能行禮後退下，便到碓坊，在舂米工具之間服勞，日夜不停。經過八個月，祖師知道傳授佛法的時機到了，於是告訴大家說：『正法難以理解，不可只是記住我的話，就當作自己的任務。你們各自隨意作一首偈，如果偈語的意思與佛法暗合，就把衣缽和佛法都傳給他。』當時會下有七百多僧人，上座神秀（Shenxiu，禪宗大師）學通內外，眾人所宗仰。都推舉他說：『如果不是尊秀，誰敢擔當？』神秀暗自聽到眾人的讚譽，不再深入思考，就在墻壁上寫了一首偈：『身是菩提樹，心如明鏡臺。時時勤拂拭，莫使惹塵埃。』祖師因為經行，忽然看見這首偈，知道是神秀所作，就讚歎說：『後代』
【English Translation】 English version: May I be allowed to hear the Dharma? The Patriarch said, 'You are old. Even if you hear it, can you widely propagate it? If you were to come again, I might wait for you.' Then he left. Walking by the water, he saw a woman washing clothes. He bowed and said, 'May I ask for lodging?' The woman said, 'I have a father and brothers; you can go and ask them.' He said, 'If you agree, I will dare to go.' The woman nodded in agreement. So he returned with his staff and left. This woman was the youngest daughter of the Zhou family. Upon returning home, she became pregnant, and her parents were greatly disgusted and drove her away. The woman had nowhere to go, so she spun yarn for hire in the village during the day and stayed under the eaves of public inns at night. Soon she gave birth to a son, whom she considered inauspicious, so she abandoned him in the Turbid Harbor. The next day, she saw him floating upstream, his aura bright and clear. Greatly surprised, she picked him up. When he grew up, he begged for food with his mother. The villagers called him 'the child without a surname.' Meeting a wise man, he sighed and said, 'This child lacks seven auspicious marks, not as good as the Tathagata (Tathagata, one of the titles of the Buddha).' Later, he met Dhyana Master Xin and obtained the Dharma, inheriting and propagating it at Potou Mountain.
During the Xianheng period (670-674 AD), there was a lay Buddhist named Lu Huineng (Huineng, the Sixth Patriarch of Zen Buddhism) who came from Xinzhou to pay homage to the Patriarch. The Patriarch asked, 'Where do you come from?' Lu Huineng said, 'Lingnan.' The Patriarch asked, 'What do you seek?' Lu Huineng said, 'I only seek to become a Buddha.' The Patriarch said, 'People from Lingnan have no Buddha-nature; how can they become Buddhas?' Lu Huineng said, 'People are distinguished by north and south, but is Buddha-nature also like that?' The Patriarch knew he was an extraordinary person, so he scolded, 'Go to the mill!' Lu Huineng bowed and retreated, then went to the mortar room and labored at the pestle, day and night without rest. After eight months, the Patriarch knew the time to transmit the Dharma had come, so he told everyone, 'The true Dharma is difficult to understand; do not merely memorize my words and take them as your own task. Each of you should compose a verse at will. If the meaning of the verse secretly accords with the Dharma, I will transmit the robe and bowl and the Dharma to him.' At that time, there were more than seven hundred monks in the assembly. The senior monk Shenxiu (Shenxiu, a Zen master) was learned in both internal and external teachings and was revered by all. They all recommended him, saying, 'If it is not Venerable Xiu, who would dare to take on the responsibility?' Shenxiu secretly heard the praise of the crowd and did not think further, so he wrote a verse on the wall: 'The body is the Bodhi tree, the mind is like a bright mirror stand. Always diligently wipe it, do not let it attract dust.' The Patriarch, while walking, suddenly saw this verse, knowing it was written by Shenxiu, and praised it, saying, 'Later generations'
依此修行。亦得勝果。各令唸誦。盧在碓坊。忽聆誦偈。乃問同學。是何章句。同學曰。汝不知。和尚求法嗣。令各述心偈。此則秀上座所述。和尚深加歎賞。必將付法傳衣也。盧曰。其偈云何。同學為誦。盧良久曰。美則美矣。了則未了。同學訶曰。庸流何知。勿發狂言。盧曰。子不信邪。愿以一偈和之。同學不答。相視而笑。盧至夜。密告一童子。引至廊下。盧自秉燭。請別駕張日用。于秀偈之側。寫一偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。祖后見此偈。曰。此是誰作。亦未見性。眾聞斯語。遂不之顧。逮夜。祖潛詣碓坊。問曰。米白也未。盧曰。白也。未有篩。祖于碓。以杖三擊之。盧即以三鼓入室祖告曰。諸佛出世為一大事故。隨機大小而引導之。遂有十地三乘頓漸等旨。以為教門。然以無上微妙秘密圓明真實正法眼藏。付于上首大迦葉尊者。展轉傳授。二十八世至達磨。屆於此土。得可大師承襲。以至於今。以法寶及所傳袈裟。用付于汝。善自保護。無令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。盧行者。跪受衣法。啟曰。法則既受。衣付何人。祖曰。昔達磨初至。人未之信。故傳衣以明得法。今信心已熟。衣乃爭端。止於汝身。不復傳也。且當遠隱。俟
【現代漢語翻譯】 現代漢語譯本 依此修行，也能獲得殊勝的果報。各自讓他們唸誦。惠能（盧，六祖慧能的俗家姓氏）在碓坊（舂米的作坊）里，忽然聽到有人唸誦偈語，便問同學：『這是什麼章句？』同學說：『你不知道嗎？和尚（指弘忍）求法嗣（繼承人），讓大家各自呈述心偈（表達自己開悟境界的偈語）。這是神秀上座（對神秀的尊稱）所作的，和尚深深地加以讚賞，必定要付法傳衣（將佛法和衣缽傳給他）了。』惠能說：『他的偈語說的是什麼？』同學為他誦讀。惠能聽了很久，說：『好是好，但了悟得還不徹底。』同學呵斥他說：『你這種平庸之輩知道什麼？不要胡說八道！』惠能說：『你不相信嗎？我願意也作一首偈語來應和。』同學不回答，只是互相看著笑著。惠能到了晚上，偷偷地告訴一個童子，讓他引自己到走廊下。惠能自己拿著蠟燭，請別駕（官名）張日用，在神秀的偈語旁邊，寫了一首偈語說：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』 祖師（指弘忍）後來看到這首偈語，說：『這是誰作的？也還沒有見到自性。』眾人聽到這話，便不再理會它。等到晚上，祖師悄悄地來到碓坊，問道：『米舂好了嗎？』惠能說：『舂好了，只是還沒有篩。』祖師用手杖在碓上敲了三下。惠能立刻會意，在三更時分進入祖師的房間。祖師告訴他：『諸佛出世，都是爲了一個重大的因緣，根據眾生的根器大小而引導他們。因此有了十地（菩薩修行的十個階段）、三乘（聲聞乘、緣覺乘、菩薩乘）、頓悟和漸悟等不同的教義，作為教化的法門。然而，我將無上微妙、秘密圓明、真實的正法眼藏（指禪宗心法），傳給上首弟子大迦葉尊者（摩訶迦葉），輾轉傳授，到第二十八世傳到達磨（菩提達摩），來到這片土地。達磨傳給慧可大師繼承，一直傳到今天。現在我將法寶以及所傳的袈裟，交付給你，好好地保護，不要讓它斷絕。聽我的偈語：有情來下種，因地果還生。無情既無種，無性亦無生。』 惠能行者跪下接受衣法，問道：『法已經接受了，衣缽要傳給誰呢？』祖師說：『當初達磨初來中國時，人們不相信他，所以才傳衣缽來表明得到佛法。現在人們的信心已經成熟，衣缽反而是引起爭端的根源，就到你為止，不再往下傳了。你應當遠離隱居，等待時機。』
【English Translation】 English version Practicing accordingly, one can also attain supreme results. Let each recite it. Hui Neng (Lu, the secular surname of the Sixth Patriarch Hui Neng) was in the rice-pounding room, when he suddenly heard someone reciting a verse. He asked a fellow worker, 'What is this verse?' The fellow worker said, 'Don't you know? The Abbot (referring to Hongren) is seeking a Dharma heir, and has asked everyone to compose a verse expressing their understanding. This is the one composed by Senior Seat Shenxiu (a respectful title for Shenxiu), and the Abbot has deeply praised it, and will surely pass on the Dharma and robe (to him).' Hui Neng said, 'What does his verse say?' The fellow worker recited it for him. Hui Neng listened for a long time and said, 'It is beautiful, but the understanding is not yet complete.' The fellow worker scolded him, 'What does a commoner like you know? Don't talk nonsense!' Hui Neng said, 'Don't you believe me? I am willing to compose a verse in response.' The fellow worker did not answer, but just looked at each other and laughed. That night, Hui Neng secretly told a young boy to lead him to the corridor. Hui Neng held a candle himself and asked Zhang Riyong, the Prefect (an official title), to write a verse next to Shenxiu's verse, which said: 'Bodhi originally has no tree, The bright mirror is also not a stand. Originally there is not a single thing, Where can dust be attracted?' The Patriarch (referring to Hongren) later saw this verse and said, 'Who wrote this? He has not yet seen his own nature.' When the crowd heard this, they ignored it. That night, the Patriarch quietly went to the rice-pounding room and asked, 'Is the rice pounded?' Hui Neng said, 'It is pounded, but it has not been sifted.' The Patriarch struck the rice pounder three times with his staff. Hui Neng immediately understood and entered the Patriarch's room at the third watch of the night. The Patriarch told him, 'The Buddhas appear in the world for one great cause, guiding beings according to their capacity. Therefore, there are the Ten Grounds (ten stages of Bodhisattva practice), the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and the doctrines of sudden and gradual enlightenment, as methods of teaching. However, I will transmit the unsurpassed, subtle, secret, perfect, bright, and true Dharma Eye Treasury (referring to the Chan mind-to-mind transmission) to the foremost disciple, Venerable Mahākāśyapa, which has been passed down through twenty-eight generations to Bodhidharma, who came to this land. Bodhidharma transmitted it to Master Huike, and it has been passed down to this day. Now I entrust the Dharma treasure and the transmitted robe to you. Protect them well and do not let them be cut off. Listen to my verse: Sentient beings come to plant seeds, Based on the ground, the fruit is born again. Insentient beings have no seeds, No nature, also no birth.' The practitioner Hui Neng knelt down to receive the robe and Dharma, and asked, 'The Dharma has been received, to whom should the robe be passed on?' The Patriarch said, 'When Bodhidharma first came to China, people did not believe him, so he transmitted the robe to show that he had obtained the Dharma. Now that people's faith is mature, the robe has become a source of contention, so it will end with you and will not be passed on further. You should go into seclusion and wait for the right time.'
時行化。所謂受衣之人。命如懸絲也。盧曰。當隱何所。祖曰。逢懷即止。遇會且藏。盧禮足已。捧衣而出。是夜南邁。大眾莫知。
慧能大師
造黃梅之東山。忍大師一見。默而識之。
【頌】後傳衣法。令隱於懷。集四會之間。屆南海。遇印宗法師。於法性寺講涅槃經。祖寓止廊廡間。暮夜風飏剎幡。聞二僧對論。一曰幡動。一曰風動。往復酬答。曾未契理。祖曰。可容俗流。輒預高論否。直以風幡非動。動自心耳。印宗竊聆此語。竦然異之。明日邀祖入室。徴風幡之義。祖具以理告。印宗不覺起立曰。行者定非常人。師為是誰。祖更無所隱。直敘得法因由。於是印宗執弟子之禮。請授禪要。乃告四眾曰。印宗具足凡夫。今遇肉身菩薩。乃指座下盧居士曰。即此是也。因請出所傳信衣。悉令瞻禮。會諸名德。為之剃𩬊。就法性寺智光律師。授滿分戒。后返曹溪。雨大法雨。學者不下千數。
○中宗神龍元年。降詔云。朕請安秀二師。宮中供養。萬機之暇。每究一乘。二師並推讓曰。南方有能禪師密受忍大師衣法。可就彼問。令遣內侍薛簡。馳詔迎請。愿師慈念。速赴上京。祖上表。辭疾。愿終林麓。簡曰。京城禪德。皆云欲得會道。必須坐禪習定。若不因禪定而得解脫者。未之有也。未
【現代漢語翻譯】 現代漢語譯本：當時慧能大師依從時機而行動。所謂得到衣缽的人，性命就像懸掛的絲線一樣危急。盧惠能說：『我應當隱居在哪裡呢？』五祖弘忍說：『遇到懷集縣就停下來，遇到四會縣就隱藏起來。』慧能行禮完畢，捧著衣缽離開了，當晚就向南方而去，大眾都不知道。
慧能大師
到達黃梅縣的東山，弘忍大師一見到慧能，就在心中默默地認識了他。
【頌】後來傳授衣缽，讓慧能隱居於懷集、四會之間，到達南海郡，遇到印宗法師在法性寺講解《涅槃經》。慧能大師住在寺院的走廊下。一天傍晚，風吹動寺廟的旗旛，聽到兩個僧人爭論，一個說旗旛在動，一個說是風在動，往復辯論，始終沒有符合真理。慧能大師說：『可以允許我這個俗人，冒昧地參與各位的高論嗎？我認為不是風在動，也不是旗旛在動，而是自己的心在動。』印宗法師暗中聽到這些話，非常震驚。第二天邀請慧能大師進入房間，請教風幡的含義。慧能大師詳細地說明了其中的道理，印宗法師不由自主地站起來說：『您一定不是普通人，請問您是誰？』慧能大師不再隱瞞，直接敘述了自己得法的因由。於是印宗法師行弟子之禮，請求慧能大師傳授禪的要旨，然後告訴大眾說：『印宗我只是一個具足凡夫，今天遇到了肉身菩薩。』於是指著座下的盧居士說：『就是這位。』於是請出所傳的信衣，讓大家瞻仰禮拜。召集各位名僧大德，為慧能大師剃度，在法性寺由智光律師授了具足戒。後來返回曹溪，廣施佛法，前來學習的人不下千人。
○唐中宗神龍元年（705年），皇帝下詔說：『朕請安秀兩位禪師在宮中供養，在處理政務的空閑時間，經常研究佛法。』兩位禪師都推讓說：『南方有慧能禪師，秘密地接受了弘忍大師的衣缽，可以向他請教。』於是派遣內侍薛簡，帶著詔書去迎接慧能大師。慧能大師慈悲地考慮，迅速前往京城。慧能大師上表，推辭說自己有病，希望終老於山林。薛簡說：『京城的禪師們都說，想要得到佛法，必須坐禪習定，如果不是通過禪定而得到解脫，是沒有這樣的事情的。』
【English Translation】 English version: He acted according to the times. The so-called person who received the robe and bowl, his life was like a thread hanging. Lu (Huineng) said, 'Where should I hide?' The Fifth Patriarch (Hongren) said, 'Stop when you meet Huaiji (懷集), hide when you meet Sihui (四會).' Huineng bowed, took the robe and bowl, and left. That night, he went south, and the masses did not know.
Great Master Huineng
Arriving at Dongshan (東山) in Huangmei (黃梅), Master Hongren (弘忍) recognized him silently at first sight.
[Verse] Later, he passed on the robe and Dharma, ordering him to hide between Huaiji (懷集) and Sihui (四會), and arrived at the South Sea. He met Dharma Master Yinzong (印宗) at Faxing Temple (法性寺), who was lecturing on the Nirvana Sutra. The Patriarch (Huineng) stayed in the corridor of the temple. One evening, the wind blew the temple banner. He heard two monks arguing, one saying the banner was moving, and the other saying the wind was moving. They argued back and forth, but never reached the truth. The Patriarch said, 'May I, a layman, presume to join your high discussion? It is not the wind that moves, nor the banner that moves, but the mind itself that moves.' Yinzong (印宗) secretly listened to these words and was greatly astonished. The next day, he invited the Patriarch into the room and asked about the meaning of the wind and banner. The Patriarch explained the principle in detail. Yinzong (印宗) could not help but stand up and said, 'You are certainly no ordinary person. Who are you?' The Patriarch no longer concealed anything and directly narrated the cause and origin of his Dharma attainment. Thereupon, Yinzong (印宗) performed the disciple's ceremony and requested the essence of Chan. Then he told the assembly, 'Yinzong (印宗) is just an ordinary man, but today I have met a living Bodhisattva.' Then he pointed to the layman Lu (Huineng) below the seat and said, 'This is he.' Then he asked to bring out the transmitted robe of faith and had everyone pay homage. He gathered all the eminent monks and virtues to shave the Patriarch's head and received the full precepts from Vinaya Master Zhiguang (智光) at Faxing Temple (法性寺). Later, he returned to Caoqi (曹溪) and rained down the great Dharma rain. The number of students was no less than a thousand.
○ In the first year of Shenlong (神龍) (705 AD) during the reign of Emperor Zhongzong (中宗) of the Tang Dynasty, an imperial decree was issued, saying, 'I have invited the two masters, An (安) and Xiu (秀), to be supported in the palace. During my spare time from state affairs, I often study the One Vehicle. Both masters declined, saying, 'There is Chan Master Huineng (慧能) in the South who secretly received the robe and Dharma of Master Ren (弘忍). You can ask him.' Therefore, he sent the eunuch Xue Jian (薛簡) to rush to welcome the Master with an imperial decree. The Master compassionately considered and quickly went to the capital. The Patriarch submitted a memorial, declining due to illness, wishing to end his life in the mountains and forests. Jian (簡) said, 'The Chan masters in the capital all say that to attain the Way, one must practice Chan meditation. If one does not attain liberation through Chan meditation, it has never happened.'
審師所說法如何。祖曰。道由心悟。豈在坐也。經云。若見如來。若坐若臥。是行邪道。何故。無所從來。亦無所去。若無生滅。是如來清凈禪。諸法空寂。是如來清凈坐。究竟無證。豈況坐邪。簡曰。弟子回主上必問。愿和尚慈悲。指示心要。祖曰。道無明暗。明暗是代謝之義。明暗無盡。亦是有盡。相待立名。故經云。法無有比。無相待故。簡曰。明喻智慧。暗況煩惱。修道之人。儻不以智慧照破煩惱。無始生死。憑何出離。祖曰。煩惱即是菩提。無二無別。若以智慧照煩惱者。此是二乘小見。羊鹿等機。大智上根。悉不如是。簡曰。如何是大乘見解。祖曰。明與無明。其性無二。無二之性。即是實性。實性者。處凡愚而不減。在賢聖而不增。住煩惱而不亂。居禪定而不寂。不斷不常。不來不去。不在中間。及其內外。不生不滅。性相如如。常住不遷。名之曰道。簡曰。師說不生不滅。何異外道。祖曰。外道所說不生不滅者。將滅止生。以生顯滅。滅猶不滅。生說無生。我說不生不滅者。本自無生。今亦無滅。所以不同外道。汝若欲知心要。但一切善惡。都莫思量。自然得入清凈心體。湛然常寂。妙用恒沙。簡蒙指教。豁然大悟。禮辭歸闕。
○祖一日謂眾曰。汝等諸人。自心是佛。更莫狐疑。外無一物而
【現代漢語翻譯】 現代漢語譯本 審師問六祖慧能大師所說的佛法是怎樣的？六祖說：『道是由心領悟的，難道在於坐禪嗎？』《金剛經》說：『如果認為如來有來去，或者有坐臥，這就是行邪道。』為什麼呢？因為如來無所從來，也無所去處。如果沒有生滅，這就是如來清凈的禪定。諸法皆空寂，這就是如來清凈的坐。既然最終是無證可證，又怎麼能執著于坐呢？ 簡說：『弟子回去后，皇上必定會問，希望和尚慈悲，指示修行的心要。』六祖說：『道沒有明暗之分，說明暗是新陳代謝的意義。明暗無窮無盡，也就是有窮盡。它們是相對而立的名詞。所以《維摩詰經》說：法是無與倫比的，因為沒有相對的事物。』 簡說：『明比喻智慧，暗比喻煩惱。修行的人，如果不以智慧照破煩惱，無始以來的生死輪迴，憑什麼才能出離？』六祖說：『煩惱即是菩提，沒有兩個，沒有分別。如果用智慧去照破煩惱，這是二乘（聲聞乘和緣覺乘）的小見解，是羊鹿等根器的人所為。大智慧的上根之人，都不會這樣做。』 簡說：『什麼是大乘的見解？』六祖說：『明與無明，它們的本性沒有兩樣。沒有兩樣的本性，就是實性。實性，在凡夫愚人那裡不會減少，在賢人聖人那裡也不會增加，處於煩惱中也不會擾亂，處於禪定中也不會寂靜，不是斷滅，也不是恒常，不來不去，不在中間，以及內外，不生不滅，自性與現象如如不動，常住不遷，這就叫做道。』 簡說：『大師所說的不生不滅，和外道有什麼不同？』六祖說：『外道所說的不生不滅，是將滅止住生，用生來顯示滅。滅仍然不是真正的滅，生也說是無生。我說的不生不滅，是本來就沒有生，現在也沒有滅。所以和外道不同。你如果想知道心要，只要對一切善惡，都不要思量，自然就能進入清凈心體，湛然常寂，妙用如恒河沙數。』簡聽了六祖的指教，豁然大悟，禮拜告辭，回朝去了。 六祖有一天對眾人說：『你們這些人，自心就是佛，不要再狐疑。外面沒有一物可以求得。』
【English Translation】 English version Shen asked, 'What is the Dharma that the Patriarch (Huineng) teaches?' The Patriarch said, 'The Dao is realized through the mind; how can it be in sitting? The Sutra says, 'If you see the Tathagata (meaning: Thus Come One, Buddha), whether sitting or lying down, you are practicing a heretical path.' Why? Because the Tathagata comes from nowhere and goes nowhere. If there is no birth and death, this is the pure Chan of the Tathagata. All dharmas are empty and still; this is the pure sitting of the Tathagata. Ultimately, there is nothing to be attained; how much less can you cling to sitting?' Jian said, 'When this disciple returns to the Emperor, he will surely ask. I hope the Venerable One will be compassionate and point out the essential of the mind.' The Patriarch said, 'The Dao has no light or darkness. Light and darkness are the meaning of metabolism. Light and darkness are endless, which also means they are finite. They are established as names in relation to each other. Therefore, the Sutra says, 'The Dharma is incomparable because there is nothing to compare it to.' Jian said, 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If a cultivator does not use wisdom to illuminate and break through afflictions, how can they escape the cycle of birth and death that has no beginning?' The Patriarch said, 'Afflictions are Bodhi (meaning: enlightenment); there is no difference between them. If you use wisdom to illuminate afflictions, this is the small view of the Two Vehicles (meaning: Śrāvakayāna and Pratyekabuddhayāna), the capacity of sheep and deer. Those with great wisdom and superior roots are not like this.' Jian said, 'What is the view of the Mahayana (meaning: Great Vehicle)?' The Patriarch said, 'Light and ignorance are not different in their nature. The nature of non-duality is the real nature. The real nature does not decrease in the presence of ordinary fools, nor does it increase in the presence of sages. It is not disturbed in afflictions, nor is it silent in meditation. It is neither discontinuous nor constant, neither coming nor going, not in the middle, nor inside or outside. It is neither born nor does it die. The nature and appearance are such as they are, constantly abiding and unmoving. This is called the Dao.' Jian said, 'What the Master says about non-birth and non-death, how is it different from the heretics?' The Patriarch said, 'What the heretics say about non-birth and non-death is to stop birth with death and to reveal death with birth. Death is still not truly death, and birth is said to be non-birth. What I say about non-birth and non-death is that there was originally no birth, and now there is no death. Therefore, it is different from the heretics. If you want to know the essential of the mind, just do not think about good or evil, and you will naturally enter the pure mind-essence, which is clear, still, and constantly silent, with wonderful functions like the sands of the Ganges.' Jian received the Patriarch's instruction and had a sudden enlightenment. He bowed and took his leave to return to the court. One day, the Sixth Patriarch said to the assembly, 'You people, your own mind is the Buddha. Do not doubt any further. There is nothing external to be sought.'
能建立。皆是本心生萬種法。故經云。心生種種法生。心滅種種法滅。若欲成就種智。須達一相三昧。一行三昧。若於一切處。而不住相。彼相中不生憎愛。亦無取捨。不念利益成壞等事。安閑恬靜。虛融澹泊。此名一相三昧。若於一切處。行住坐臥。純一直心。不動道場。真成凈土。名一行三昧。若人具二三昧。如地有種。能含藏長養成就其實。一相一行。亦復如是。我今說法。猶如時雨。溥潤大地。汝等佛性。譬諸種子。遇茲沾洽。悉得發生。承吾旨者。決獲菩提。依吾行者。定證妙果。
○先天元年。告諸四眾曰。吾忝受忍大師衣法。今為汝等說法。不付其衣。蓋汝等信根淳熟。決定不疑。堪任大事。聽吾偈曰。心地含諸種。普雨悉皆生。頓悟華情已。菩提果自成。說偈已。復曰。其法無二。其心亦然。其道清凈。亦無諸相。汝等慎勿觀凈。及空其心。此心本凈。無可取捨。各自努力。隨緣好去。嘗有僧舉臥輪禪師偈曰。臥輪有伎倆。能斷百思想。對境心不起。菩提日日長。祖聞之曰。此偈未明心要。若依而行之。是加繫縛。因示偈曰。慧能沒伎倆。不斷百思想。對境心數起。菩提作么長。祖說法利生。經四十載(門人記錄目為壇經。盛行於世)。
(會元一卷終)
旁出
牛頭山法
【現代漢語翻譯】 現代漢語譯本： 能建立，都是本心生出萬種法。所以經書上說：『心生，種種法就生；心滅，種種法就滅。』如果想要成就一切種智（ सर्वज्ञता，指佛陀所具有的智慧），必須通達一相三昧（ekalakṣaṇa-samādhi，專注於事物單一本質的禪定）和一行三昧（ekavyūha-samādhi，通過實踐單一行為達到開悟的禪定）。如果在一切處所，都不執著于外相，對外相不產生憎恨和喜愛，也沒有取捨之心，不思念利益、成敗等事，安閑恬靜，虛空融合，淡泊無為，這就叫做一相三昧。如果在一切處所，行住坐臥，保持純粹正直的心，不動搖修道的場所，真正成就清凈的佛土，就叫做一行三昧。如果有人具備這兩種三昧，就像土地裡有種子，能夠包含、滋養、成長，最終成就果實。一相三昧和一行三昧也是如此。我現在說法，就像及時的雨水，普遍滋潤大地。你們的佛性，就像各種種子，遇到這雨水的滋潤，都能生長。領受我的旨意的人，必定獲得菩提（bodhi，覺悟）。依照我的教導修行的人，必定證得妙果。
先天元年（712年），六祖慧能告訴大家說：『我慚愧地接受了弘忍大師的衣缽和法，現在為你們說法，卻不傳衣缽。因為你們的信根純熟，決定不會疑惑，能夠承擔大事。聽我說偈：心地含藏各種種子，普遍降雨都能生長。一旦頓悟華（指因）的實情，菩提果（指果）自然成就。』說完偈語后，又說：『法沒有兩種，心也是一樣。道是清凈的，也沒有各種外相。你們千萬不要執著于清凈，或者空掉自己的心。這心本來就是清凈的，沒有什麼可以取捨的。各自努力，隨緣而去吧。』曾經有僧人舉出臥輪禪師的偈語說：『臥輪有技巧，能斷除所有思想。面對外境心不動，菩提日日增長。』六祖慧能聽了說：『這偈語沒有明白心的要領。如果按照這偈語修行，是給自己增加束縛。』於是也說了一個偈語：『慧能沒有技巧，不斷除所有思想。面對外境心念生起，菩提又怎麼增長？』六祖慧能說法度化眾生，經歷了四十年（門人記錄下來，稱為《壇經》，在世間廣為流傳）。
（《會元》第一卷完）
旁出
牛頭山法
【English Translation】 English version: It can be established. All kinds of dharmas arise from the original mind. Therefore, the sutra says, 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' If you wish to achieve omniscience (sarvajñata, the wisdom possessed by the Buddha), you must attain the one-form samadhi (ekalakṣaṇa-samādhi, a meditation focused on the singular essence of things) and the one-practice samadhi (ekavyūha-samādhi, enlightenment through the practice of a single act). If, in all places, you do not dwell on appearances, do not generate hatred or love towards them, and have no grasping or rejection, do not think about matters of benefit, success, or failure, but remain peaceful, tranquil, empty, and detached, this is called the one-form samadhi. If, in all places, whether walking, standing, sitting, or lying down, you maintain a purely upright mind, do not move the place of enlightenment, and truly achieve a pure land, this is called the one-practice samadhi. If a person possesses these two samadhis, it is like a seed in the ground, which can contain, nourish, grow, and ultimately achieve its fruit. The one-form and one-practice samadhis are also like this. My teaching now is like timely rain, universally moistening the earth. Your Buddha-nature is like various seeds, which, encountering this moisture, can all grow. Those who receive my teachings will surely attain bodhi (bodhi, enlightenment). Those who follow my practice will certainly realize wonderful fruit.
In the first year of Xiantian (712 AD), the Sixth Patriarch Huineng told everyone: 'I have received the robe and dharma of Great Master Hongren with shame, and now I am teaching you the Dharma, but I am not passing on the robe. This is because your roots of faith are pure and mature, you will certainly not doubt, and you are capable of great things. Listen to my verse: The mind-ground contains all kinds of seeds, and universal rain causes them all to grow. Once the truth of the flower (cause) is suddenly realized, the bodhi fruit (effect) will naturally be achieved.' After reciting the verse, he added: 'The Dharma is not two, and the mind is also the same. The Way is pure, and there are no appearances. You must not cling to purity or empty your mind. This mind is originally pure, and there is nothing to grasp or reject. Each of you should strive diligently and go with the flow.' Once, a monk quoted a verse by Zen Master Wolun: 'Wolun has skill, able to cut off all thoughts. Facing the environment, the mind does not arise, and bodhi grows day by day.' The Sixth Patriarch Huineng heard this and said: 'This verse does not understand the essence of the mind. If you practice according to this verse, you are adding bondage to yourself.' So he also recited a verse: 'Huineng has no skill, does not cut off all thoughts. Facing the environment, thoughts arise, so how does bodhi grow?' The Sixth Patriarch Huineng taught the Dharma and liberated sentient beings for forty years (disciples recorded it and called it the 'Platform Sutra,' which is widely circulated in the world).
(End of Volume One of the Huiyuan)
Aside
Niu Tou Shan Dharma
融禪師
年十九。學通經史。尋閱大部般若。曉達真空。忽一日嘆曰。儒道世典。非究竟法。般若正觀。出世舟航。遂隱茅山。投師落髮。
【頌】后入牛頭山。幽棲寺北巖之石室。有百鳥銜花之異。唐貞觀中。四祖遙觀氣象。知彼山有奇異之人。乃躬自尋訪。問寺僧。此間有道人否。曰。出家兒。那個不是道人。祖曰。阿那個是道人。僧無對。別僧曰。此去山中十里許。有一懶融。見人不起。亦不合掌。莫是道人么。祖遂入山。見師端坐自若。曾無所顧。祖問曰。在此作甚麼。師曰觀心。祖曰。觀是何人。心是何物。師無對。便起作禮曰。大德高棲何所。祖曰。貧道不決所止。或東或西。師曰。還識道信禪師否。祖曰。何以問他。師曰。向德滋久。冀欲禮謁。祖曰。道信禪師。貧道是也。師曰。因何降此。祖曰。特來相訪。莫更有宴息之處否。師指後面曰。別有小庵。遂引祖至庵所。繞庵唯見虎狼之類。祖乃舉兩手作怖勢。師曰。猶有這個在。祖曰。這個是甚麼。師無語。少選。祖卻于師宴坐石上。書一佛字。師睹之。竦然。祖曰。猶有這個在。師未曉。乃稽首請說真要。祖曰。夫百千法門。同歸方寸。河沙妙德。總在心源。一切戒門定門慧門。神通變化。悉自具足。不離汝心。一切煩惱業障。本來空
【現代漢語翻譯】 現代漢語譯本： 融禪師
十多歲時，就精通經史。後來廣泛閱讀《大品般若經》，通曉真空的道理。有一天忽然感嘆道：『儒家和道家的世俗經典，不是究竟的解脫之法。《般若經》的正觀，才是出離世間的舟船。』於是隱居在茅山，拜師剃度。
【頌】後來進入牛頭山，隱居在幽棲寺北巖的石室中，有百鳥銜花的奇異景象。唐貞觀年間（627-649），四祖遙觀天象，知道那座山中有奇異之人，於是親自前去尋訪。問寺里的僧人：『這裡有得道之人嗎？』僧人說：『出家人，哪個不是得道之人？』四祖說：『哪個是得道之人？』僧人無言以對。另一個僧人說：『從這裡往山裡走十里左右，有個懶融，見人不起來，也不合掌，莫非就是得道之人吧？』四祖於是進山，見到融禪師端坐自若，毫不顧及外物。四祖問道：『你在這裡做什麼？』融禪師說：『觀心。』四祖說：『觀的是何人？心是何物？』融禪師無言以對，便起身作揖說：『大德您在哪裡修行？』四祖說：『貧道沒有固定的住所，有時在東，有時在西。』融禪師說：『您認識道信禪師嗎？』四祖說：『你問他做什麼？』融禪師說：『仰慕他很久了，希望能夠拜見他。』四祖說：『道信禪師，貧道就是。』融禪師說：『您為何降臨此地？』四祖說：『特地來拜訪你，莫非沒有可以休息的地方嗎？』融禪師指著後面說：『另有小庵。』於是引導四祖到庵所，繞著庵只看到虎狼之類的野獸。四祖於是舉起雙手做出害怕的樣子。融禪師說：『還有這個在啊。』四祖說：『這個是什麼？』融禪師無語。過了一會兒，四祖卻在融禪師宴坐的石頭上，寫了一個『佛』字。融禪師看到后，感到震驚。四祖說：『還有這個在啊。』融禪師不明白，於是叩頭請求四祖開示真諦。四祖說：『那千百法門，都歸於方寸（指心）。恒河沙數般的妙德，總在於心源。一切戒門、定門、慧門，神通變化，都自身具足，不離你的心。一切煩惱業障，本來就是空。』
【English Translation】 English version: Chan Master Rong
At the age of ten-plus, he was well-versed in classics and history. Later, he extensively read the Mahaprajnaparamita Sutra, understanding the principle of emptiness. One day, he suddenly sighed and said, 'The secular classics of Confucianism and Taoism are not the ultimate methods of liberation. The correct contemplation of the Prajnaparamita Sutra is the boat to transcend the world.' Thereupon, he secluded himself in Maoshan, and became a monk under a teacher.
[Verse] Later, he entered Niutou Mountain, dwelling in the stone chamber of the north cliff of Youqi Temple, where there was the extraordinary sight of hundreds of birds carrying flowers. During the Zhenguan era of the Tang Dynasty (627-649), the Fourth Patriarch remotely observed the celestial phenomena and knew that there was an extraordinary person in that mountain, so he personally went to visit. He asked the monks of the temple, 'Is there a person of the Way here?' The monk said, 'Every monk is a person of the Way.' The Fourth Patriarch said, 'Which one is the person of the Way?' The monk was speechless. Another monk said, 'About ten li from here in the mountains, there is a Lazy Rong, who does not get up when he sees people, nor does he put his palms together. Could he be the person of the Way?' The Fourth Patriarch then entered the mountain and saw Chan Master Rong sitting upright and unconcerned. The Fourth Patriarch asked, 'What are you doing here?' Chan Master Rong said, 'Observing the mind.' The Fourth Patriarch said, 'Who is observing, and what is the mind?' Chan Master Rong was speechless, and then got up and bowed, saying, 'Great Virtue, where do you reside?' The Fourth Patriarch said, 'This poor monk has no fixed abode, sometimes east, sometimes west.' Chan Master Rong said, 'Do you know Chan Master Daoxin?' The Fourth Patriarch said, 'Why do you ask him?' Chan Master Rong said, 'I have admired him for a long time and hope to pay my respects.' The Fourth Patriarch said, 'This poor monk is Chan Master Daoxin.' Chan Master Rong said, 'Why have you come here?' The Fourth Patriarch said, 'I have come to visit you. Is there no place to rest?' Chan Master Rong pointed behind him and said, 'There is another small hermitage.' Then he led the Fourth Patriarch to the hermitage, and around the hermitage, only tigers and wolves were seen. The Fourth Patriarch then raised both hands in a gesture of fear. Chan Master Rong said, 'You still have this.' The Fourth Patriarch said, 'What is this?' Chan Master Rong was silent. After a while, the Fourth Patriarch wrote the word 'Buddha' on the stone where Chan Master Rong was sitting. Chan Master Rong was shocked when he saw it. The Fourth Patriarch said, 'You still have this.' Chan Master Rong did not understand, so he bowed and asked the Fourth Patriarch to explain the true essence. The Fourth Patriarch said, 'The thousands of methods all return to the square inch (referring to the mind). The countless wonderful virtues are all in the source of the mind. All precepts, meditation, wisdom, supernatural powers, and transformations are fully possessed within yourself, not separate from your mind. All afflictions and karmic obstacles are originally empty.'
寂一切因果。皆如夢幻。無三界可出。無菩提可求。人與非人。性相平等。大道虛曠。絕思絕慮。如是之法。汝今已得。更無闕少。與佛何殊。更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪嗔。莫懷愁慮。蕩蕩無礙。任意縱橫。不作諸善。不作諸惡。行住坐臥。觸目遇緣。總是佛之妙用。快樂無憂。故名為佛。師曰。心既具足。何者是佛。何者是心。祖曰。非心不問佛。問佛非不心。師曰。既不許作觀行。于境起時。心如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在。無復對治。即名常住法身。無有變異。吾受璨大師頓教法門。今付于汝。汝今諦受吾言。只住此山。向後當有五人達者。紹汝緣化。祖付法訖。遂返雙峰終老。師自是法席大盛。
○唐永徽中。徒眾乏糧。師往丹陽緣化。去山八十里。躬負米一石八斗。朝往暮還。供僧三百。二時不闕。三年。
牛頭智巖禪師
一日宴坐。睹異僧。身長丈餘。神姿爽拔。詞氣清朗。謂師曰。卿八十生出家。宜加精進。言訖不見。嘗在谷中入定。山水暴漲。師怡然不動。其水自退。師后謁融禪師。發明大事。融謂師曰。吾受信大師真訣。所得都亡。設有一法勝過涅槃。吾說亦如夢
【現代漢語翻譯】 現代漢語譯本 寂滅一切因果，都如夢幻一般。沒有三界可以超出，沒有菩提可以追求。人和非人，其本性與表象都是平等的。大道空虛開闊，超越了思慮。這樣的法，你現在已經得到了，不再有任何欠缺，與佛有什麼區別呢？再沒有其他的法了。你只需任心自在，不要作任何觀想修行，也不要刻意澄凈內心，不要生起貪婪和嗔恨，不要懷有憂愁和顧慮，坦蕩無礙，任意縱橫。不做任何善事，也不做任何惡事。行走、站立、坐臥，接觸任何事物，遇到任何因緣，都是佛的妙用，快樂無憂，所以稱為佛。師父說：『心既然具足一切，那麼什麼是佛？什麼是心？』祖師說：『不是心，就不能問佛；問佛，就離不開心。』師父說：『既然不許作觀想修行，那麼當境界生起時，心該如何應對？』祖師說：『境界和因緣沒有好壞之分，好壞的分別產生於心。心如果不強加分別，虛妄的情感從哪裡產生呢？虛妄的情感既然不產生，那麼真心自然普遍知曉一切。』你只需隨心自在，無需任何應對，這就叫做常住法身，沒有變異。我接受了璨大師的頓悟法門，現在傳授給你。你現在仔細聽受我的話，只住在這座山中，將來會有五位通達者，繼承你的因緣教化。』祖師傳法完畢，就返回雙峰山終老。慧滿禪師從此以後，法席非常興盛。
唐永徽年間（650-655年），徒弟們缺少糧食，慧滿禪師前往丹陽化緣，距離山有八十里路。親自揹負米一石八斗，早上前往，晚上返回，供給僧人三百人的伙食，每天兩次，三年如此，從未間斷。
牛頭智巖禪師
有一天宴坐時，看到一位奇異的僧人，身高一丈多，神采奕奕，氣度清朗。對智巖禪師說：『你八十歲才出家，應該更加精進。』說完就不見了。智巖禪師曾經在山谷中入定，山水暴漲，智巖禪師怡然不動，洪水自己退去。智巖禪師後來拜訪融禪師，開悟了大事。融禪師對智巖禪師說：『我接受了信大師的真訣，所得的一切都消亡了。假設有一種法勝過涅槃，我說來也像夢一樣。』
【English Translation】 English version The causes and effects of all things are like dreams and illusions. There is no Three Realms (desire realm, form realm, formless realm) to escape, and no Bodhi (enlightenment) to seek. Humans and non-humans are equal in nature and appearance. The Great Path is empty and vast, beyond thought and consideration. You have already attained such a Dharma (teachings), lacking nothing, and how are you different from the Buddha? There is no other Dharma. You only need to let your mind be free and at ease, do not engage in contemplation or practice, do not deliberately purify your mind, do not give rise to greed and anger, do not harbor sorrow and worry, be open and unhindered, and act freely. Do not do good deeds, and do not do evil deeds. Whether walking, standing, sitting, or lying down, encountering any situation, it is all the wonderful function of the Buddha, joyful and without worry, therefore it is called Buddha. The master said, 'Since the mind is complete, then what is the Buddha? What is the mind?' The Patriarch said, 'If it is not the mind, one cannot ask about the Buddha; asking about the Buddha cannot be separated from the mind.' The master said, 'Since contemplation and practice are not allowed, how should the mind deal with the arising of circumstances?' The Patriarch said, 'Circumstances and conditions have no good or bad, good and bad arise from the mind. If the mind does not impose distinctions, where do deluded emotions arise from? Since deluded emotions do not arise, the true mind naturally knows everything.' You only need to let your mind be free and at ease, without any countermeasures, and this is called the permanent Dharma body, without change. I received the sudden enlightenment Dharma gate from Great Master Can, and now I pass it on to you. Now listen carefully to my words, just stay on this mountain, and in the future there will be five enlightened ones who will continue your karmic transformation.' After the Patriarch finished transmitting the Dharma, he returned to Shuangfeng Mountain to live out his days. From then on, Master Huiman's Dharma seat flourished greatly.
During the Yonghui era of the Tang Dynasty (650-655 AD), the disciples lacked food, so Master Huiman went to Danyang to beg for alms, eighty li (Chinese mile) away from the mountain. He personally carried one dan (石) and eight dou (斗) of rice on his back, going in the morning and returning in the evening, providing food for three hundred monks, twice a day, for three years without interruption.
Zen Master Zhiyan of Niutou (Ox Head Mountain)
One day, while sitting in meditation, he saw an extraordinary monk, more than ten feet tall, with a spirited appearance and a clear demeanor. He said to Zhiyan, 'You became a monk at the age of eighty, you should be more diligent.' After saying this, he disappeared. Zhiyan once entered samadhi (meditative state) in a valley, and the mountain waters rose violently, but Zhiyan remained unmoved, and the flood receded on its own. Later, Zhiyan visited Zen Master Rong and awakened to the great matter. Zen Master Rong said to Zhiyan, 'I received the true secret from Great Master Xin, and everything I gained has vanished. If there were a Dharma that surpassed Nirvana (liberation), I would say it is like a dream.'
幻。夫一塵飛而翳天。一芥墮而覆地。汝今已過此見。吾復何云。
鐘山曇璀禪師
初謁融禪師。融目而奇之。乃告之曰。色聲為無生之鴆毒。受想是至人之坑阱。子知之乎。師默而審之。大悟玄旨。尋晦跡鐘山。多歷年所。茅庵瓦缶。以終老焉。
牛頭智威禪師
謁法持禪師。傳授正法。自爾江左學徒。皆奔走門下。有慧忠者。目為法器。師嘗有偈示曰。餘本性虛無。緣妄生人我。如何息妄情。還歸空處坐。忠答曰。虛妄是實體。人我何所存。妄情不須息。即泛般若船。師知其了悟。乃付以院事。隨緣化導。
牛頭慧忠禪師
平生一衲不易。器用唯一鐺。嘗有供僧谷兩廩。盜者窺伺。虎為守之。縣令張遜者。至山頂謁。問師有何徒弟。師曰。有三五人。遜曰。如何得見。師敲禪床。有三虎哮吼而出。遜驚怖而退。師有安心偈曰。人法雙凈。善惡兩忘。直心真實。菩提道場。
安國玄挺禪師
初參威禪師。侍立次。有講華嚴僧問。真性緣起其義云何。威良久。師遽答曰。大德。正興一念問時。是真性中緣起。其僧言下大悟。
天柱崇慧禪師
僧問。達磨未來此土時。還有佛法也無。師曰。未來且置。即今事作么生。曰某甲不會。乞師指示。師曰。萬古
【現代漢語翻譯】 現代漢語譯本 幻象啊！一粒塵埃飛起就能遮蔽天空，一棵小草掉落就能覆蓋大地。你現在已經超越了這種見解，我還能說什麼呢？
鐘山曇璀禪師
最初拜訪融禪師。融禪師看到他，覺得他很奇特，於是告訴他說：『色和聲是無生的鴆毒，受和想是至人的陷阱，你知道嗎？』曇璀禪師沉默地思考這個問題，最終大悟玄妙的旨意。之後便隱居在鐘山，過了很多年，住在茅草屋裡，用瓦罐做器皿，在那裡終老。
牛頭智威禪師
拜見法持禪師，接受傳授正法。從此以後，江左的學徒都奔向他的門下。其中有個叫慧忠的人，被智威禪師認為是可造就的法器。智威禪師曾經作偈語開示說：『我原本的自性是虛無的，因為妄念才產生人我和分別。如何止息妄念呢？還是回到空寂之處安坐吧。』慧忠回答說：『虛妄就是實體，人我又存在於哪裡呢？妄念不需要止息，直接乘著般若之船前行。』智威禪師知道他已經了悟，於是把寺院的事務交給他，讓他隨順因緣教化引導。
牛頭慧忠禪師
一生只穿一件衲衣，從不更換，使用的器皿只有一個鐺。曾經有兩倉的穀子供養僧眾，有盜賊窺視，老虎為他守護。縣令張遜到山頂拜訪慧忠禪師，問禪師有多少徒弟。禪師說：『有三五人。』張遜說：『如何才能見到他們？』禪師敲擊禪床，有三隻老虎吼叫著出來，張遜驚恐地退走了。禪師有安心偈語說：『人與法都清凈，善與惡都忘掉。保持直心和真實，就是菩提道場。』
安國玄挺禪師
最初參拜威禪師，侍立在旁邊。有個講解《華嚴經》的僧人問：『真性緣起，它的含義是什麼？』威禪師沉默了很久，玄挺禪師立刻回答說：『大德，您正興起一念提問的時候，這就是真性中的緣起。』那個僧人當即開悟。
天柱崇慧禪師
有僧人問：『達磨（Bodhidharma）未來到這片土地時，還有佛法嗎？』崇慧禪師說：『未來姑且放下，現在這件事該怎麼做？』僧人說：『我不會，請禪師指示。』禪師說：『萬古（永遠）。』
【English Translation】 English version Illusion! A speck of dust flying can obscure the sky; a blade of grass falling can cover the earth. Now that you have transcended this view, what more can I say?
Chan Master Tan Cui of Zhongshan
He initially visited Chan Master Rong. Rong was struck by his uniqueness and told him, 'Form and sound are the poison of non-birth; reception and thought are the pitfalls for the perfected person. Do you know this?' The Master silently contemplated this, and greatly awakened to the profound meaning. Thereafter, he concealed his tracks in Zhongshan, spending many years there, living in a thatched hut, using earthenware pots, and ending his days there.
Chan Master Zhi Wei of Niutou (Ox-Head Mountain)
He visited Chan Master Fa Chi and received the transmission of the true Dharma. From then on, students from Jiangzuo (region south of the Yangtze River) all flocked to his door. Among them was Hui Zhong, whom the Master Zhi Wei regarded as a vessel of the Dharma. The Master once gave a verse, saying, 'My original nature is empty and non-existent; due to delusion, self and others arise. How to cease deluded emotions? Return to the empty place and sit.' Hui Zhong replied, 'Delusion is the real substance; where do self and others exist? Deluded emotions need not be ceased; just sail on the Prajna (wisdom) boat.' The Master knew that he had awakened, so he entrusted him with the affairs of the monastery, allowing him to transform and guide beings according to conditions.
Chan Master Hui Zhong of Niutou (Ox-Head Mountain)
Throughout his life, he never changed his one patched robe, and his only utensil was a single pot. Once, there were two granaries of grain offered to the monks, and thieves spied on them, but tigers guarded them. Magistrate Zhang Xun visited the Master at the mountain top and asked how many disciples he had. The Master said, 'Three or five.' Xun said, 'How can I see them?' The Master struck the meditation bed, and three tigers roared and came out. Xun was frightened and retreated. The Master had a verse on pacifying the mind, saying, 'People and Dharma are both pure; good and evil are both forgotten. Maintain a direct and true heart; this is the Bodhi (enlightenment) field.'
Chan Master Xuan Ting of Anguo
He initially visited Chan Master Wei, standing in attendance. A monk lecturing on the Avatamsaka Sutra (Flower Garland Sutra) asked, 'What is the meaning of true nature arising from conditions?' Master Wei remained silent for a long time. Master Xuan Ting immediately replied, 'Great Virtue, the very moment you raise a thought to ask, that is true nature arising from conditions.' The monk immediately awakened.
Chan Master Chong Hui of Tianzhu (Heavenly Pillar Mountain)
A monk asked, 'When Bodhidharma (達磨) had not yet come to this land, was there still the Buddha Dharma?' The Master said, 'Let's put aside the future. What about the present moment?' The monk said, 'I don't understand. Please instruct me, Master.' The Master said, 'Eternity (萬古).'
長空。一朝風月。僧無語。師復曰。阇黎會么。曰不會。師曰。自己分上作么生。幹他達磨來與未來作么。他家來。大似賣卜漢。見汝不會。為汝錐破卦文。才生吉兇。若作汝分上。一切自看。僧曰。如何是解卜底人。師曰。汝自出門時。便不中也。
○問亡僧遷化。向甚麼處去也。師曰。隔岳峰高長積翠。舒江明月色光輝。
○問如何是大通智勝佛。師曰。曠大劫來。未曾壅滯。不是大通智勝佛。是甚麼。曰為甚麼佛法不現前。師曰。只為汝不會。所以佛不現前。汝若會去亦無佛可成。
○問如何是西來意。師曰。白猿抱子來青嶂。蜂蝶銜花綠蕊間。
鶴林玄素禪師
一日有屠者禮謁。愿就所居辦供。師欣然而往。眾皆見訝。師曰。佛法平等。賢愚一致。但可度者。吾就度之。復何差別之有。
【頌】有僧扣門。師問是甚麼人。曰是僧。師曰。非但是僧。佛來亦不著。曰為甚麼不著。師曰。無汝棲泊處。
佛國惟則禪師
初謁忠禪師大悟玄旨。乃曰。天地無物也。是我無物也。雖無物也。而未嘗無物也。如此。則聖人如夢。百姓如夢。孰為死生哉。至人以是能獨照。能為萬物主。吾知之矣。
徑山道欽禪師
初服膺儒教。年二十八。遇素禪師。謂之
【現代漢語翻譯】 現代漢語譯本 長空，一朝風月。僧人沉默不語。禪師又問：『你領會了嗎？』僧人說：『不領會。』禪師說：『在你自己本分上用功，管他達磨（Bodhidharma，禪宗始祖）來與不來做什麼？他家若來，就像個算命先生，見你不會，就為你錐破卦文，才生出吉兇禍福。若在你自己本分上，一切自己去看。』僧人說：『如何是解卦的人？』禪師說：『你從出門時，就不中了。』 問：『亡故的僧人遷化后，往哪裡去了？』禪師說：『隔著岳峰，高聳的山峰長久地積聚著翠綠，舒江上明亮的月色閃耀著光輝。』 問：『如何是大通智勝佛（Mahābhijñā-jñānābhibhū，佛名）？』禪師說：『曠遠的大劫以來，未曾有壅塞停滯。不是大通智勝佛，是什麼？』問：『為什麼佛法不現前？』禪師說：『只因爲你不會，所以佛不現前。你若會了，也無佛可成。』 問：『如何是西來意（Bodhidharma brought Zen to China，達摩西來意）？』禪師說：『白猿抱著小猿來到青色的山峰，蜜蜂蝴蝶銜著花朵在綠色的花蕊間。』 鶴林玄素禪師 一天，有個屠夫前來拜見，願意在禪師居住的地方設辦供養。禪師欣然前往。眾人都覺得驚訝。禪師說：『佛法平等，賢能和愚笨的人都一樣。只要是可以度化的人，我就去度化他，又有什麼差別呢？』 【頌】有僧人敲門。禪師問：『是什麼人？』答：『是僧人。』禪師說：『非但是僧人，佛來了也不留。』問：『為什麼不留？』禪師說：『沒有你棲身的地方。』 佛國惟則禪師 當初拜見忠禪師時，大悟玄妙的旨意，於是說：『天地沒有物啊，是我沒有物啊。雖然沒有物，卻未曾沒有物啊。如此說來，聖人如夢，百姓如夢，誰是死誰是生呢？至人因此能夠獨自照亮，能夠成為萬物的主宰。我明白了。』 徑山道欽禪師 起初信奉儒教，二十八歲時，遇到素禪師，素禪師對他說：
【English Translation】 English version The vast sky, a fleeting moment of breeze and moonlight. The monk remained silent. The master asked again, 'Do you understand?' The monk replied, 'I do not understand.' The master said, 'Work on your own inherent nature. What does it matter whether Bodhidharma (達磨，the first patriarch of Zen) comes or not? If he comes, he's like a fortune teller who, seeing your ignorance, pierces the hexagram to create good or bad omens. If it's about your own nature, look at everything yourself.' The monk asked, 'What is a fortune teller?' The master said, 'From the moment you stepped out the door, you were already wrong.' Question: 'Where does a deceased monk go after passing away?' The master said, 'Across the Yue peak, the towering mountains have long accumulated verdant green, the bright moonlight on the Shu River shines brilliantly.' Question: 'What is Mahābhijñā-jñānābhibhū Buddha (大通智勝佛，Buddha's name)?' The master said, 'Since vast kalpas ago, there has never been obstruction or stagnation. If it's not Mahābhijñā-jñānābhibhū Buddha, what is it?' Question: 'Why does the Buddha-dharma not manifest?' The master said, 'Only because you do not understand, therefore the Buddha does not manifest. If you understand, there is no Buddha to attain.' Question: 'What is the meaning of Bodhidharma's (達摩西來意，Bodhidharma brought Zen to China) coming from the West?' The master said, 'A white ape carries its cub to the green peaks, bees and butterflies carry flowers among the green stamens.' Zen Master Helin Xuansu One day, a butcher came to pay respects, willing to provide offerings at the master's residence. The master gladly went. Everyone was surprised. The master said, 'The Buddha-dharma is equal, the wise and the foolish are the same. Whoever can be saved, I will save them, what difference is there?' [Verse] A monk knocked on the door. The master asked, 'Who is it?' He replied, 'It is a monk.' The master said, 'Not only a monk, but even if the Buddha comes, I will not keep him.' He asked, 'Why not keep him?' The master said, 'There is no place for you to dwell.' Zen Master Foguo Weize Initially, when he visited Zen Master Zhong, he had a great enlightenment of the profound meaning, and then said, 'Heaven and earth have no things, it is that I have no things. Although there are no things, it has never been without things. In this way, the sage is like a dream, the people are like a dream, who is dead and who is alive? The perfect man is therefore able to illuminate alone and be the master of all things. I understand.' Zen Master Jingshan Daoqin Initially, he adhered to Confucianism. At the age of twenty-eight, he met Zen Master Su, who said to him:
曰。觀子神氣溫粹。真法寶也。師感悟。因求為弟子。素。躬與落𩬊。乃戒之曰。汝乘流而行。逢徑即止。師遂南邁。抵臨安。見東北一山。因問樵者。樵曰。此徑山也。乃駐錫焉。
○僧問如何是道。師曰。山上有鯉魚。海底有蓬塵。
【頌】馬祖令人送書到。書中作一圓相。師發緘。于圓相中著一點。卻封回(忠國師聞乃云。欽師猶被馬師惑)。
○崔趙公問。弟子今欲出家得否。師曰。出家乃大丈夫事。非將相之所能為。公於是有省。
【頌】唐大曆三年。代宗詔至闕下。親加瞻禮。一日同忠國師在內庭坐次。見帝駕來。師起立。帝曰。師何以起。師曰。檀越何得向四威儀中見貧道。帝悅。謂國師曰。欲錫欽師一名。國師欣然奉詔。乃賜號國一焉。
云居智禪師
嘗有華嚴院僧繼宗問。見性成佛。其義云何。師曰。清凈之性。本來湛然。無有動搖。不屬有無凈穢。長短取捨。體自翛然。如是明見。乃名見性。性即佛。佛即性。故曰。見性成佛。曰性既清凈。不屬有無。因何有見。師曰。見無所見。曰既無所見。何更有見。師曰。見處亦無。曰如是見時。是誰之見。師曰。無有能見者。曰究竟其理如何。師曰。汝知否。妄計為有。即有能所。乃得名迷。隨見生解。便墮生死
【現代漢語翻譯】 現代漢語譯本： （欽禪師）說：『觀察你的神氣溫和純粹，真是佛法之寶啊。』（慧素禪師）深受感動，於是請求做他的弟子。慧素親自為他剃度，然後告誡他說：『你順著水流而行，遇到適合的地方就停下來。』欽禪師於是向南走，到達臨安，看見東北方有一座山，便問樵夫。樵夫說：『這就是徑山。』於是欽禪師就在那裡駐錫。
有僧人問：『什麼是道？』欽禪師說：『山上有鯉魚，海底有蓬草。』
【頌】馬祖（馬祖道一禪師，709-788）讓人送書信到，信中畫了一個圓圈。欽禪師打開信，在圓圈中點了一點，又封好送回。（忠國師（不詳）聽說了這件事，就說：『欽禪師還是被馬祖迷惑了。』）
崔趙公問：『弟子現在想出家可以嗎？』欽禪師說：『出家乃是大丈夫的事，不是將相所能做的。』崔趙公因此有所領悟。
【頌】唐大曆三年（768），代宗（李豫，727-779）下詔讓欽禪師到京城，親自瞻仰禮拜。一天，欽禪師和忠國師在內庭一起坐著，看見皇帝的車駕來了，欽禪師站起來。皇帝說：『禪師為何站起來？』欽禪師說：『陛下為何在行住坐臥中見到貧道？』皇帝很高興，對國師說：『想賜給欽禪師一個名號。』國師欣然接受詔命，於是賜號『國一』。
云居智禪師
曾經有華嚴院的僧人繼宗問：『見性成佛，這個道理是什麼？』智禪師說：『清凈的自性，本來就是澄澈明凈的，沒有動搖，不屬於有無、乾淨污穢、長短取捨。本體自然而然，像這樣明白地見到，就叫做見性。自性就是佛，佛就是自性，所以說，見性成佛。』繼宗問：『自性既然清凈，不屬於有無，為什麼會有見？』智禪師說：『見無所見。』繼宗問：『既然無所見，為什麼還說有見？』智禪師說：『見處也沒有。』繼宗問：『像這樣見的時候，是誰在見？』智禪師說：『沒有能見的人。』繼宗問：『究竟這個道理是什麼？』智禪師說：『你知道嗎？虛妄地認為有，就有了能見和所見，於是就叫做迷惑。隨著見解產生理解，就會墮入生死輪迴。』
【English Translation】 English version: （Chan Master Qin）said, 'Observing your spirit, it is gentle and pure, truly a treasure of the Dharma.' (Chan Master Huisu) was deeply moved and requested to become his disciple. Huisu personally shaved his head and then admonished him, saying, 'Go with the flow, and stop where it suits you.' Chan Master Qin then went south, arrived at Lin'an, and saw a mountain in the northeast. He asked a woodcutter, who said, 'This is Mount Jing.' So Chan Master Qin stayed there.
A monk asked, 'What is the Dao?' Chan Master Qin said, 'There are carp in the mountains and Peng dust at the bottom of the sea.'
[Verse] Mazu (Chan Master Mazu Daoyi, 709-788) sent a letter with a circle drawn in it. Chan Master Qin opened the letter, put a dot in the circle, and sealed it back. (The National Teacher Zhong (unknown) heard about this and said, 'Chan Master Qin is still deluded by Mazu.')
Cui, the Duke of Zhao, asked, 'Can this disciple become a monk now?' Chan Master Qin said, 'Becoming a monk is a matter for great men, not something that generals and ministers can do.' The Duke of Zhao then had an awakening.
[Verse] In the third year of the Dali era of the Tang Dynasty (768), Emperor Daizong (Li Yu, 727-779) issued an edict for Chan Master Qin to come to the capital, and personally paid homage to him. One day, Chan Master Qin and the National Teacher Zhong were sitting together in the inner court when they saw the emperor's carriage approaching. Chan Master Qin stood up. The emperor said, 'Why does the Master stand up?' Chan Master Qin said, 'Why does Your Majesty see this poor monk in the four dignities (walking, standing, sitting, and lying)?' The emperor was very pleased and said to the National Teacher, 'I want to bestow a name on Chan Master Qin.' The National Teacher gladly accepted the edict, and so he was given the title 'Guo Yi'.
Chan Master Zhi of Yunju
Once, a monk named Jizong from the Huayan Monastery asked, 'What is the meaning of seeing one's nature and becoming a Buddha?' Chan Master Zhi said, 'The pure nature is originally clear and still, without movement, not belonging to existence or non-existence, purity or impurity, length or shortness, acceptance or rejection. The essence is naturally free. To see this clearly is called seeing one's nature. Nature is Buddha, and Buddha is nature, so it is said, "Seeing one's nature and becoming a Buddha."』 Jizong asked, 'Since nature is pure and does not belong to existence or non-existence, why is there seeing?' Chan Master Zhi said, 'Seeing without seeing.' Jizong asked, 'Since there is no seeing, why do you say there is seeing?' Chan Master Zhi said, 'There is no place of seeing either.' Jizong asked, 'When seeing like this, who is seeing?' Chan Master Zhi said, 'There is no one who can see.' Jizong asked, 'What is the ultimate principle?' Chan Master Zhi said, 'Do you know? Falsely believing there is, there is the seer and the seen, and thus it is called delusion. Following views and generating understanding, one falls into the cycle of birth and death.'
。明見之人即不然。終日見。未嘗見求名處體。相不可得。能所俱絕。名為見性。曰此性遍一切處否。師曰。無處不遍。曰凡夫具否。師曰。上言無見不遍。豈凡夫而不具乎。曰因何諸佛菩薩不被生死所拘。而凡夫獨縈此苦。何曾得遍。師曰。凡夫于清凈性中。計有能所。即墮生死。諸佛大士。善知清凈性中。不屬有無。即能所不立。曰若如是說。即有能了不了人。師曰。了尚不可得。豈有能了人乎。曰至理如何。師曰。我以要言之。汝即應念清凈性中。無有凡聖。亦無了不了人。凡之與聖。二俱是名。若隨名生解。即墮生死。若知假名不實。即無有當名者。又曰。此是極究竟處。若云我能了。彼不能了。即是大病。見有凈穢凡聖。亦是大病。作無凡聖解。又屬撥無因果。見有清凈性可棲止亦大病。作不棲止解亦大病。然清凈性中。雖無動搖。具不壞方便應用。及興慈運悲。如是興運之處。即全清凈之性。可謂見性成佛矣。繼宗踴躍。禮謝而退。
鳥窠道林禪師
【頌】詣長安西明寺復禮法師。學華嚴經。起信論。禮示以真妄頌。俾修禪那。師問曰。初云何觀。云何用心。禮。久而無言。師三禮而退。屬代宗詔國一禪師至闕。師乃謁之。遂得正法。歸於西湖。見秦望山有長松。枝葉繁茂。盤屈如蓋。遂棲
【現代漢語翻譯】 現代漢語譯本：明白事理的人就不是這樣。整天都在見，卻從未見過追求名利的地方。相是不可得的，能與所都斷絕，這叫做見性。有人問：『這個自性遍佈一切地方嗎？』 師父說：『沒有哪個地方不遍佈。』 又問：『凡夫也具備嗎？』 師父說：『上面說沒有哪個地方不見，沒有哪個地方不遍佈，難道凡夫會不具備嗎？』 又問：『為什麼諸佛菩薩不被生死所拘束，而凡夫卻獨自被這痛苦纏繞，怎麼能說遍佈呢？』 師父說：『凡夫在清凈的自性中，計較有能與所，就墮入了生死。諸佛大士，善於了知清凈的自性中，不屬於有無，就能與所都不成立。』 又問：『如果這樣說，就有能了悟和不能了悟的人。』 師父說：『了悟尚且不可得，哪裡還有能了悟的人呢？』 又問：『究竟的道理是什麼？』 師父說：『我用簡要的話來說，你應當當下體悟清凈的自性中，沒有凡夫和聖人，也沒有了悟和不能了悟的人。凡夫與聖人，都是名稱而已。如果隨著名稱產生理解，就墮入了生死。如果知道假名不真實，就沒有可以當名稱的東西。』 又說：『這是最究竟的地方。如果說我能了悟，他不能了悟，就是大病。見到有清凈和污穢、凡夫和聖人，也是大病。』 如果認為沒有凡夫和聖人，又屬於否定因果。認為有清凈的自性可以棲息，也是大病。認為沒有可以棲息的地方，也是大病。然而清凈的自性中，雖然沒有動搖，卻具備不壞的方便應用，以及興起慈悲。像這樣興起和運用之處，就是全部清凈的自性，可以稱作見性成佛了。』 繼宗聽后非常高興，禮拜感謝後退下。
鳥窠道林禪師
【頌】前往長安西明寺拜見覆禮法師，學習《華嚴經》（Avatamsaka Sutra）、《起信論》（Awakening of Faith）。復禮法師用《真妄頌》開示他，讓他修習禪那（Dhyana）。道林禪師問道：『最初應該如何觀，如何用心？』 復禮法師沉默很久沒有說話。道林禪師三次禮拜後退下。恰逢唐代宗（762-779）詔令國一禪師到皇宮。道林禪師於是去拜見國一禪師，於是得到了正法。回到西湖，看到秦望山有棵高大的松樹，枝葉繁茂，盤曲如傘蓋，於是就在樹上棲息。
【English Translation】 English version: Those who clearly see are not like that. They see all day long, but never see the place where fame is sought. The characteristics are unattainable, and both the subject and object are cut off. This is called seeing one's nature. Someone asked, 'Does this nature pervade all places?' The master said, 'There is no place that it does not pervade.' The person asked, 'Do ordinary people possess it?' The master said, 'Above it was said that there is no seeing and no non-pervasion. How could ordinary people not possess it?' The person asked, 'Why are Buddhas and Bodhisattvas not bound by birth and death, while ordinary people alone are entangled in this suffering? How can it be said to pervade?' The master said, 'Ordinary people, in the pure nature, calculate on having the subject and object, and thus fall into birth and death. Great Buddhas and Bodhisattvas, being skilled in knowing that in the pure nature, it does not belong to existence or non-existence, thus the subject and object are not established.' The person asked, 'If it is said like this, then there are those who can understand and those who cannot understand.' The master said, 'Understanding is not even attainable, how can there be someone who can understand?' The person asked, 'What is the ultimate principle?' The master said, 'I will say it briefly. You should immediately realize that in the pure nature, there are no ordinary people or sages, and there are also no people who understand or do not understand. Ordinary people and sages are both just names. If you give rise to understanding based on names, you will fall into birth and death. If you know that false names are not real, then there is nothing that can be named.' He also said, 'This is the most ultimate place. If you say that I can understand, and he cannot understand, that is a great sickness. Seeing that there is purity and impurity, ordinary people and sages, is also a great sickness.' If you make an understanding that there are no ordinary people or sages, then it belongs to denying cause and effect. Seeing that there is a pure nature to dwell in is also a great sickness. Making an understanding that there is no place to dwell is also a great sickness. However, in the pure nature, although there is no movement, it possesses indestructible skillful means and application, as well as the arising of compassion. Such places of arising and application are the entirety of the pure nature, and can be called seeing one's nature and becoming a Buddha.' Ji Zong was overjoyed, bowed in gratitude, and withdrew.
Zen Master Niaoke Daolin (Bird's Nest Daolin)
[Verse] He went to Chang'an Ximing Temple to visit Dharma Master Fuli and study the Avatamsaka Sutra (Huayan Jing) and the Awakening of Faith (Qixin Lun). Fuli showed him the 'Hymn on Truth and Falsehood' and had him practice Dhyana (Channa). The master asked, 'How should one contemplate and use the mind at the beginning?' Fuli was silent for a long time. The master bowed three times and withdrew. It happened that Emperor Daizong (762-779) of the Tang Dynasty summoned Zen Master Guoyi to the palace. The master then went to visit him and obtained the true Dharma. He returned to West Lake and saw a tall pine tree on Qinwang Mountain with lush branches and leaves, coiled like a canopy, so he dwelled in the tree.
止其上。故以為名。有侍者會通。忽一日欲辭去。師問曰。汝今何往。對曰。會通為法出家。和尚不垂慈誨。今往諸方學佛法去。師曰。若是佛法。吾此間亦有少許。曰如何是和尚佛法。師于身上拈起布毛吹之。通遂領悟玄旨。
【頌】白居易侍郎問。如何是佛法大意。師曰。諸惡莫作。眾善奉行。白曰。三歲孩兒也解甚麼道。師曰。三歲孩兒雖道得。八十老人行不得。
北宗神秀禪師
少親儒業。博綜多聞。俄舍愛出家。尋師訪道。遇五祖坐禪為務。乃嘆伏曰。此真吾師也。誓心苦節。以樵汲自役。而求其道。祖默識之。深加器重。
○師示眾曰。一切佛法。自心本有。將心外求。舍父逃走。
嵩岳慧安國師
唐貞觀中。至黃梅謁忍祖。遂得心要。
○有坦然。懷讓二僧來參。問曰。如何是祖師西來意師曰。何不問自己意。曰如何是自己意。師曰。當觀密作用。曰如何是密作用。師以目開合示之。然于言下知歸。讓乃即謁曹溪。
○武后徴至輦下。待以師禮。與秀禪師。同加欽重。后嘗問師。甲子多少。師曰不記。后曰。何不記邪。師曰。生死之身。其若循環。環無起盡。焉用記為。況此心流注。中間無間。見漚起滅者。乃妄想耳。從初識。至動相滅時。亦只如
此。何年月而可記乎后聞稽顙信受。
蒙山道明禪師
【頌】聞五祖密付衣法與盧行者。即率同志數十人。躡跡追逐。至大庾嶺。師最先見。余輩未及。盧見師奔至。即擲衣缽于盤石曰。此衣表信。可力爭邪。任君將去。師遂舉之。如山不動。踟躕悚慄。乃曰。我來求法。非為衣也。願行者開示於我。盧曰。不思善。不思惡。正恁么時。阿那個是明上座本來面目。師當下大悟。遍體汗流。泣禮數拜。問曰。上來密語密意外。還更別有意旨否。盧曰。我今與汝說者。即非密也。汝若返照自己面目。密卻在汝邊。師曰。某甲雖在黃梅隨眾。實未省自己面目。今蒙指授入處。如人飲水。冷暖自知。今行者即是某甲師也。盧曰。汝若如是。則吾與汝。同師黃梅。善自護持。
壽州道樹禪師
年將五十出家。遇秀禪師。言下知微。乃卜壽州三峰山。結庵而居。常有野人。服色素樸。言譚詭異。于言笑外。化作佛形。及菩薩羅漢天仙等形。或放神光。或呈聲響。師之學徒。睹之。皆不能測。如此涉十年後。寂無形影。師告眾曰。野人作多色伎倆。眩惑於人。只消老僧不見不聞。伊伎倆有窮。吾不見不聞無盡。
降魔藏禪師
遇北宗盛化。便是摳衣。秀問曰。汝名降魔。此無山精水怪。汝翻作
【現代漢語翻譯】 此（指頓悟的時刻）。在哪個年月可以記錄下來呢？（我）聽聞后稽首信受。
蒙山道明禪師
【頌】聽說五祖秘密地將衣缽傳給了盧行者（六祖慧能）。（道明禪師）就率領數十位同伴，沿著足跡追趕。（他們）到達大庾嶺。道明禪師最先趕到，其他人還沒趕上。盧行者看到道明禪師奔來，就將衣缽放在磐石上說：『這衣缽只是表個信物，難道可以用力爭奪嗎？任憑你拿去。』道明禪師就去舉衣缽，（但衣缽）像山一樣不動。他踟躕不前，感到恐懼。於是說：『我來是爲了求法，不是爲了衣缽。希望行者能開示我。』盧行者說：『不思善，不思惡，正在這個時候，哪個是明上座你本來的面目？』道明禪師當下大悟，全身汗流，哭泣著禮拜。問道：『剛才（五祖）秘密傳授的語言和秘密的含義之外，還有別的意思嗎？』盧行者說：『我現在對你說的，就不是秘密了。你如果反觀自己的本來面目，秘密就在你身邊。』道明禪師說：『我雖然在黃梅（五祖弘忍道場）跟隨大眾，實際上沒有領悟自己的本來面目。現在蒙您指點，（我）領悟的感受就像人喝水，冷暖自知。現在行者就是我的老師啊。』盧行者說：『你如果這樣認為，那麼我和你，就是同師黃梅。好好地守護保持（你的領悟）。』
壽州道樹禪師
將近五十歲才出家。遇到秀禪師，聽了他的話就領悟了精微之處。於是在壽州三峰山選擇地方，結庵居住。常常有野人，穿著樸素的衣服，言談奇異。在談笑之外，化作佛、菩薩、羅漢、天仙等形象。或者放出神光，或者發出聲響。禪師的學徒們看到這些，都不能理解。這樣過了十年後，（野人）就寂靜無蹤影了。禪師告訴大家說：『野人變作各種伎倆，迷惑人。只要老僧不見不聞，他的伎倆有窮盡，我的不見不聞是無窮盡的。』
降魔藏禪師
遇到北宗禪盛行，就去拜見（神秀）。神秀問：『你名叫降魔，這裡沒有山精水怪，你反而作
【English Translation】 This (refers to the moment of sudden enlightenment). In what year and month can it be recorded? After hearing this, (I) bow my head and accept it with faith.
Chan Master Daoming of Mount Meng
[Verse] Hearing that the Fifth Patriarch secretly transmitted the robe and bowl to Layman Lu (the Sixth Patriarch Huineng), (Daoming Chan Master) led dozens of companions, following his tracks. They arrived at Dayu Ridge. Daoming Chan Master arrived first, before the others. Layman Lu, seeing Daoming Chan Master rushing towards him, placed the robe and bowl on a rock and said, 'This robe is just a symbol of faith. Can it be forcibly contended for? You may take it.' Daoming Chan Master then tried to lift it, but (the robe and bowl) remained as immovable as a mountain. He hesitated, feeling fearful. Then he said, 'I have come to seek the Dharma, not for the robe. I hope the Layman can enlighten me.' Layman Lu said, 'Without thinking of good, without thinking of evil, at this very moment, who is Upasaka Ming's original face?' Daoming Chan Master had a great enlightenment at that moment, sweat flowed all over his body, and he prostrated in tears. He asked, 'Besides the secret words and secret meanings transmitted earlier (by the Fifth Patriarch), is there any other intention?' Layman Lu said, 'What I am telling you now is not secret. If you reflect upon your own original face, the secret is right beside you.' Daoming Chan Master said, 'Although I followed the assembly at Huangmei (the Fifth Patriarch Hongren's monastery), I have not truly realized my own original face. Now, thanks to your guidance, (my) understanding is like a person drinking water, knowing its temperature for themselves. Now, Layman, you are my teacher.' Layman Lu said, 'If you think so, then you and I are fellow disciples of Huangmei. Take good care to protect and maintain (your enlightenment).'
Chan Master Daoshu of Shouzhou
He became a monk when he was nearly fifty years old. He met Chan Master Xiu, and upon hearing his words, he understood the subtle points. Then he chose a place on Three Peaks Mountain in Shouzhou, built a hermitage and lived there. There were often wild men, wearing simple clothes, speaking strangely. Besides talking and laughing, they transformed into forms of Buddhas, Bodhisattvas, Arhats, and celestial beings. Or they emitted divine light, or produced sounds. The Chan Master's disciples, seeing these, could not understand them. After ten years, (the wild men) became silent and disappeared. The Chan Master told everyone, 'The wild men create various tricks to confuse people. As long as the old monk does not see or hear, their tricks are finite, and my not seeing or hearing is infinite.'
Chan Master Jiangmo Zang (Demon-Subduing Treasury)
Encountering the flourishing of the Northern School of Chan, he went to pay respects (to Shenxiu). Shenxiu asked, 'Your name is Jiangmo (Demon-Subduing). There are no mountain spirits or water monsters here. You instead act as
魔邪。師曰。有佛有魔。秀曰。汝若是魔。必住不思議境界。師曰。是佛亦空。何境界之有。
福先仁儉禪師
自嵩山罷問。放曠郊廛。謂之騰騰和尚。有了元歌。行於世。
破灶墮和尚
【頌】隱居嵩岳山塢。有廟甚靈。殿中唯安一灶。遠近祭祀不輟。烹殺物命甚多。師一日領侍僧入廟。以杖敲灶三下曰。咄。此灶只是泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又打三下。灶乃傾破墮落。須臾有一人。青衣峨冠。設拜師前。師曰。是恁么人。曰我本此廟灶神。久受業報。今日蒙師說無生法。得脫此處。生在天中。特來致謝。師曰。是汝本有之性。非吾強言。神再禮而沒。少選。侍僧問曰。某等久侍和尚。不蒙示誨。灶神得甚麼徑旨。便得生天。師曰。我只向伊道。是泥瓦合成。別也無道理為伊。侍僧無言。師曰會么。僧曰不會。師曰。本有之性。為甚麼不會。侍僧等乃禮拜。師曰。墮也墮也。破也破也。后義豐禪師舉似安國師。安嘆曰。此子會盡物我一如。可謂如朗月處空。無不見者。難構伊語脈。豐問曰。未審甚麼人構得他語脈。安曰。不知者。時號為破灶墮。
○僧問物物無形時如何。師曰。禮即唯汝非我。不禮即唯我非汝。其僧乃禮謝。師曰。本有之物。物非物也。所
【現代漢語翻譯】 現代漢語譯本 魔邪（mó xié）。師曰：『有佛有魔。』秀曰：『汝若是魔，必住不思議境界。』師曰：『是佛亦空，何境界之有？』
福先仁儉禪師（Fúxiān Rénjiǎn Chánshī）
自嵩山罷問，放曠郊廛（chán）。謂之騰騰和尚。有了元歌，行於世。
破灶墮和尚（Pò Zào Duò Héshàng）
【頌】隱居嵩岳山塢。有廟甚靈。殿中唯安一灶。遠近祭祀不輟。烹殺物命甚多。師一日領侍僧入廟。以杖敲灶三下曰：『咄！此灶只是泥瓦合成，聖從何來？靈從何起？恁么烹宰物命！』又打三下，灶乃傾破墮落。須臾有一人，青衣峨冠，設拜師前。師曰：『是恁么人？』曰：『我本此廟灶神，久受業報，今日蒙師說無生法，得脫此處，生在天中，特來致謝。』師曰：『是汝本有之性，非吾強言。』神再禮而沒。少選，侍僧問曰：『某等久侍和尚，不蒙示誨，灶神得甚麼徑旨，便得生天？』師曰：『我只向伊道，是泥瓦合成，別也無道理為伊。』侍僧無言。師曰：『會么？』僧曰：『不會。』師曰：『本有之性，為甚麼不會？』侍僧等乃禮拜。師曰：『墮也墮也，破也破也。』后義豐禪師（Yìfēng Chánshī）舉似安國師（Ānguó Shī）。安嘆曰：『此子會盡物我一如，可謂如朗月處空，無不見者。難構伊語脈。』豐問曰：『未審甚麼人構得他語脈？』安曰：『不知者。』時號為破灶墮。
○僧問：『物物無形時如何？』師曰：『禮即唯汝非我，不禮即唯我非汝。』其僧乃禮謝。師曰：『本有之物，物非物也。』所
【English Translation】 English version Mó xié (Mara, evil one). The master said, 'There is Buddha, there is Mara.' Xiù said, 'If you are Mara, you must dwell in an inconceivable realm.' The master said, 'Even Buddha is empty, what realm is there?'
Chan Master Fúxiān Rénjiǎn (Benevolence and Frugality of Fuxian)
After ceasing his inquiries at Mount Song, he roamed freely in the suburbs and villages. He was called the 'Carefree Monk.' He had a Yuán Song (Song of Origin) that circulated in the world.
Heshang Pò Zào Duò (Broken Stove Fall Monk)
[Verse] He lived in seclusion in a mountain valley of Mount Song. There was a very efficacious temple there. In the hall, only a stove was enshrined. People from far and near made offerings without ceasing. Many living beings were slaughtered for sacrifices. One day, the master led his attendant monks into the temple. He struck the stove three times with his staff and said, 'Hey! This stove is just made of mud and tiles. Where does the sacred come from? Where does the efficacy arise? Yet you slaughter so many living beings!' He struck it three more times, and the stove collapsed and fell apart. In a moment, a person appeared, dressed in green robes and wearing a tall crown, bowing before the master. The master said, 'Is that you?' He said, 'I was originally the stove god of this temple, and I have long been subject to karmic retribution. Today, I am grateful to the master for speaking the Dharma of No-Birth, allowing me to escape this place and be reborn in the heavens. I have come especially to express my gratitude.' The master said, 'This is your inherent nature, not something I forced.' The god bowed again and disappeared. After a short while, the attendant monk asked, 'We have served the master for a long time, but we have not received any instruction. What direct instruction did the stove god receive that allowed him to be reborn in the heavens?' The master said, 'I only told him that it was made of mud and tiles, and there was no other reason for him.' The attendant monk was speechless. The master said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'The inherent nature, why don't you understand?' The attendant monks then bowed. The master said, 'Fallen, fallen! Broken, broken!' Later, Chan Master Yìfēng related this to National Teacher Ānguó. Ānguó sighed and said, 'This child understands the complete oneness of things and self. It can be said that he is like a bright moon in the sky, which everyone can see. It is difficult to construct his linguistic vein.' Fēng asked, 'I don't know who can construct his linguistic vein?' Ān said, 'The one who doesn't know.' At that time, he was known as Broken Stove Fall.
○ A monk asked, 'When things are without form, what is it like?' The master said, 'If you bow, then only you are not me; if you don't bow, then only I am not you.' The monk then bowed in gratitude. The master said, 'The inherent thing, the thing is not a thing.' What
以道。心能轉物。即同如來。
嵩岳元圭禪師
謁安國師。頓悟玄旨。遂卜廬于岳之龐塢。一日有岳神乞戒。師即為張座。付五戒已。神乃曰。我神通亞佛。師曰。汝神通十句。五能五不能。佛則十句。七能三不能。神竦然避席跪啟曰。可得聞乎。師曰。汝能戾上帝。東天行。而西七曜乎。曰不能。師曰。汝能奪地祇融五嶽。而結四海乎。曰不能。師曰。是謂五不能也。佛能空一切相。成萬法智。而不能即滅定業。佛能知群有性。窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是為三不能也。定業亦不牢久。無緣亦是一期。眾生界本無增減。亙無一人能主其法。有法無主。是謂無法。無法無主。是謂無心如我解佛。亦無神通也。但能以無心。通達一切法爾。神曰。我誠淺昧。未聞空義。師所授戒。我當奉行。
終南山惟政禪師
【頌】唐文宗好嗜蛤蜊。㳂海官吏。先時遞進。人亦勞止。一日御饌中。有擘不張者。帝以其異。即焚香禱之。乃開。見菩薩形儀。梵相具足。帝遂貯以金粟檀香合。覆以美錦。賜興善寺。令眾僧瞻禮。因問群臣。斯何祥也。或奏。太一山惟政禪師。深明佛法。博通強記。乞 詔問之。帝即頒詔。師至。帝問其事。師曰。臣聞物無虛應。此乃啟陛下之
【現代漢語翻譯】 現代漢語譯本： 以道來說，心如果能夠轉化外物，就等同於如來（Tathagata，佛的稱號之一）。
嵩岳元圭禪師（Yuan Gui Chan Shi of Songyue Mountain）
拜見安國師（Anguo Shi），頓時領悟了玄妙的旨意。於是在嵩山（Song Mountain）的龐塢（Pangwu）選擇地方結廬而居。有一天，一位岳神（Yue Shen，山神）前來請求受戒。禪師就為他設定座位，授予五戒。岳神說：『我的神通僅次於佛。』禪師說：『你的神通有十句，五能五不能。佛有十句，七能三不能。』岳神肅然離開座位，跪著請教說：『可以聽聽嗎？』禪師說：『你能夠違背上帝（Shangdi），在東方的天空行走，而到西方的七曜（Qi Yao，指日、月和金、木、水、火、土五星）嗎？』回答說：『不能。』禪師說：『你能夠奪取地祇（Diqi，土地神）的職權，融化五嶽（Wu Yue，五座名山），而結連四海嗎？』回答說：『不能。』禪師說：『這就是所謂的五不能。佛能夠空掉一切表象，成就萬法的智慧，但不能立刻消滅已經註定的業力。佛能夠了解所有存在的本性，窮盡億劫的事情，但不能教化引導沒有緣分的人。佛能夠度化無量無邊的眾生，但不能窮盡所有的眾生界。這就是所謂的三不能。』已經註定的業力也不會長久牢固，沒有緣分也只是一時的。眾生界本來就沒有增減，自始至終沒有一個人能夠主宰其法則。有法則而沒有主宰，這就叫做沒有法則。沒有法則而沒有主宰，這就叫做無心。如果我這樣理解佛，也就沒有神通了。只是能夠以無心，通達一切法爾如是的道理。』岳神說：『我確實淺薄愚昧，沒有聽聞過空性的道理。禪師您所授予的戒律，我應當奉行。』
終南山惟政禪師（Weizheng Chan Shi of Zhongnan Mountain）
【頌】唐文宗（Tang Wenzong，唐朝皇帝，827-840在位）喜歡吃蛤蜊，沿海的官吏，總是按時進貢，百姓也因此疲勞不堪。有一天，御膳中，有一個蛤蜊怎麼也打不開。皇帝認為它很奇異，就焚香禱告。蛤蜊打開后，裡面顯現出菩薩的形象，相貌莊嚴具足。皇帝於是用金粟檀香木的盒子裝起來，用精美的錦緞覆蓋，賜給興善寺（Xingshan Temple），讓眾僧瞻仰禮拜。因此詢問群臣，這是什麼祥瑞。有人上奏說：『太一山（Taiyi Mountain）的惟政禪師，精通佛法，博聞強記，請陛下下詔詢問他。』皇帝就頒佈詔書。禪師來到后，皇帝詢問這件事。禪師說：『臣聽說事物沒有無緣無故的顯現，這乃是啟示陛下您的。』
【English Translation】 English version: In terms of the Dao, if the mind can transform external objects, it is equivalent to the Tathagata (one of the titles of the Buddha).
Chan Master Yuan Gui of Songyue Mountain
Upon visiting Master Anguo, he suddenly realized the profound meaning. Consequently, he chose a place in Pangwu of Song Mountain to build a hermitage. One day, a Yue Shen (Mountain God) came to request precepts. The master set up a seat for him and bestowed the five precepts. The god then said, 'My supernatural powers are second only to the Buddha.' The master said, 'Your supernatural powers have ten aspects, five you can do and five you cannot. The Buddha has ten aspects, seven he can do and three he cannot.' The god respectfully left his seat, knelt, and asked, 'May I hear them?' The master said, 'Can you defy Shangdi (the God of Heaven), travel in the eastern sky, and reach the seven luminaries (referring to the sun, moon, and the five planets: Mercury, Venus, Mars, Jupiter, and Saturn) in the west?' The god replied, 'I cannot.' The master said, 'Can you seize the authority of the Diqi (Earth Gods), melt the Five Sacred Mountains, and connect the Four Seas?' The god replied, 'I cannot.' The master said, 'These are the so-called five impossibilities. The Buddha can empty all appearances and achieve the wisdom of all dharmas, but he cannot immediately extinguish fixed karma. The Buddha can know the nature of all beings and exhaust the affairs of countless kalpas, but he cannot transform and guide those without affinity. The Buddha can liberate immeasurable sentient beings, but he cannot exhaust the realm of all beings. These are the so-called three impossibilities.' Fixed karma is not permanently solid, and the lack of affinity is only temporary. The realm of beings inherently neither increases nor decreases, and no one can master its laws. Having laws without a master is called having no law. Having no law without a master is called no-mind. If I understand the Buddha in this way, then there are no supernatural powers. One can only use no-mind to understand all things as they are.' The god said, 'I am indeed shallow and ignorant, and have not heard of the doctrine of emptiness. I shall uphold the precepts you have bestowed.'
Chan Master Weizheng of Zhongnan Mountain
[Verse] Emperor Wenzong of Tang (reigned 827-840 AD) was fond of clams, and the coastal officials would deliver them regularly, causing the people much hardship. One day, among the imperial dishes, there was a clam that could not be opened. The emperor considered it strange and burned incense to pray. When the clam opened, it revealed the image of a Bodhisattva, with a complete and dignified appearance. The emperor then placed it in a sandalwood box inlaid with gold, covered it with beautiful brocade, and bestowed it upon Xingshan Temple, ordering the monks to venerate and pay homage. He then asked his ministers what this auspicious sign meant. Someone reported, 'Chan Master Weizheng of Taiyi Mountain is well-versed in Buddhist teachings, has extensive knowledge, and a strong memory. Please issue an edict to inquire of him.' The emperor then issued an edict. When the Chan Master arrived, the emperor asked about the matter. The Chan Master said, 'I have heard that nothing appears without a cause. This is to enlighten Your Majesty.'
信心耳。故契經云。應以此身得度者。即現此身而為說法。帝曰。菩薩身已現。且未聞說法。師曰。陛下睹此為常邪。非常邪。信邪。非信邪。帝曰。希奇之事。朕深信焉。師曰。陛下已聞說法竟。皇情悅豫。得未曾有。詔天下寺院。各立觀音像。以答殊休。
嵩山峻極禪師
【頌】僧問。如何修善行人。師曰。擔枷帶鎖。曰如何是作惡行人。師曰。修禪入定。曰某甲淺機。請師直指。師曰。汝問我惡。惡不從善。汝問我善。善不從惡。僧良久。師曰會么。曰不會。師曰。惡人無善念。善人無噁心。所以道。善惡如浮雲。俱無起滅處。僧于言下大悟。后破灶墮聞舉。乃曰。此子會盡諸法無生。
保唐無住禪師
唐相國杜鴻漸問曰。弟子聞金和尚說。無憶。無念。莫妄。三句法門是否師曰然。公曰。此三句。是一是三。師曰。無憶名戒。無念名定。莫妄名慧。一心不生。具戒定慧。非一非三也。公曰。后句妄字。莫是從心之忘乎。曰。從女者是也。公曰。有據否。師曰。法句經云。若起精進心。是妄非精進。若能心不妄。精進無有涯。公聞。疑情蕩然。公又問。師還以三句示人否。師曰。初心學人。還令息念。澄停識浪。水清影現。悟無念體。寂然現前。無念亦不立也。
○於時庭樹鴉
【現代漢語翻譯】 現代漢語譯本：信心是根本。所以契經（佛教經典）上說：『應以什麼身得度的，就現什麼身而為說法。』皇帝問：『菩薩的身已經顯現，但是還沒有聽到說法。』禪師說：『陛下看到這個是平常的現象呢，還是非常現象呢？是相信呢，還是不相信呢？』皇帝說：『這是希奇的事情，我深信不疑。』禪師說：『陛下已經聽完說法了。』皇帝心情喜悅，得到了前所未有的體驗，下詔天下寺院，各自設立觀音像，來報答這特殊的恩澤。
嵩山峻極禪師
【頌】僧人問：『如何是修行善行的人？』禪師說：『帶著枷鎖。』問：『如何是作惡的人？』禪師說：『修禪入定。』問：『我理解力淺薄，請禪師直接指點。』禪師說：『你問我惡，惡不從善而來；你問我善，善不從惡而來。』僧人沉默良久。禪師說：『明白了嗎？』答：『不明白。』禪師說：『惡人沒有善念，善人沒有噁心。所以說，善惡如同浮雲，都沒有起始和終結之處。』僧人聽了這些話，當下大悟。後來破灶墮（人名）聽到這件事，說：『這個人完全領會了諸法無生（一切事物本無生滅）的道理。』
保唐無住禪師
唐朝宰相杜鴻漸問道：『弟子聽說金和尚說「無憶（不回憶過去），無念（不執著現在），莫妄（不虛妄分別）」這三句法門，是否如此？』禪師說：『是的。』杜鴻漸問：『這三句，是一體的還是三個不同的？』禪師說：『無憶名為戒（戒律），無念名為定（禪定），莫妄名為慧（智慧）。一心不生，就具備了戒、定、慧，所以非一非三。』杜鴻漸問：『后一句的「妄」字，是「莫」字從「心」旁的「忘」嗎？』禪師說：『是的。』杜鴻漸問：『有依據嗎？』禪師說：『《法句經》上說：如果生起精進的心，那是虛妄而不是真正的精進；如果能做到心不虛妄，精進就沒有止境。』杜鴻漸聽了，疑慮頓時消失。杜鴻漸又問：『禪師還用這三句話來開示別人嗎？』禪師說：『對於初學的修行人，還是讓他們止息妄念，澄清識浪（妄識的波濤），水清則影子顯現，從而領悟無念的本體，寂然顯現於眼前，最終連無念也不執著。』
當時庭院裡的樹上棲息著烏鴉。
【English Translation】 English version: Faith is fundamental. Therefore, the sutra (Buddhist scripture) says: 'Those who should be delivered by a certain body, then manifest that body to expound the Dharma.' The Emperor asked: 'The body of the Bodhisattva has already appeared, but I have not yet heard the Dharma.' The Zen master said: 'Does Your Majesty see this as a common phenomenon, or an uncommon one? Do you believe it, or not believe it?' The Emperor said: 'This is a miraculous event, I deeply believe in it.' The Zen master said: 'Your Majesty has already finished listening to the Dharma.' The Emperor was delighted and gained an unprecedented experience, and decreed that temples throughout the land should each establish a statue of Guanyin (Avalokiteśvara), to repay this special grace.
Zen Master Junji of Mount Song
[Verse] A monk asked: 'What is a person who cultivates good deeds like?' The Zen master said: 'Wearing a cangue and chains.' He asked: 'What is a person who does evil like?' The Zen master said: 'Practicing Zen and entering samadhi.' He asked: 'My understanding is shallow, please give me direct guidance.' The Zen master said: 'You ask me about evil, evil does not come from good; you ask me about good, good does not come from evil.' The monk was silent for a long time. The Zen master said: 'Do you understand?' He replied: 'I do not understand.' The Zen master said: 'An evil person has no good thoughts, a good person has no evil thoughts. Therefore, it is said that good and evil are like floating clouds, both have no beginning or end.' The monk had a great enlightenment upon hearing these words. Later, Pozaoduo (name of a person) heard about this and said: 'This person has completely understood the principle of no-birth of all dharmas (everything is without origination and cessation).'
Zen Master Wuzhu of Baotang
The Tang Dynasty (618-907) Chancellor Du Hongjian asked: 'I have heard that the Venerable Jin said the three phrases of Dharma: 'No recollection (not recalling the past), no thought (not clinging to the present), and no delusion (no false discrimination).' Is this correct?' The Zen master said: 'Yes.' Du Hongjian asked: 'Are these three phrases one, or three different ones?' The Zen master said: 'No recollection is called Sila (precepts), no thought is called Samadhi (meditation), and no delusion is called Prajna (wisdom). When a single thought does not arise, one possesses Sila, Samadhi, and Prajna, so it is neither one nor three.' Du Hongjian asked: 'Is the 'delusion' character in the last phrase, the 'Mo' character from the 'forget' character with the 'heart' radical?' The Zen master said: 'Yes.' Du Hongjian asked: 'Is there any basis for this?' The Zen master said: 'The Dhammapada (a collection of sayings of the Buddha) says: 'If one arises with a mind of diligence, it is delusion and not true diligence; if one can keep the mind free from delusion, diligence has no limit.' Du Hongjian's doubts vanished upon hearing this. Du Hongjian then asked: 'Does the Zen master still use these three phrases to instruct others?' The Zen master said: 'For beginners, we still ask them to stop their deluded thoughts, clarify the waves of consciousness (turbulent waves of consciousness), when the water is clear, the reflection appears, and thus they realize the essence of no-thought, which silently manifests before them, and ultimately they do not even cling to no-thought.'
At that time, crows were perched on the trees in the courtyard.
鳴。公問。師聞否。師曰聞。鴉去已。又問師聞否。師曰聞。公曰。鴉去無聲。云何言聞。師乃普告大眾曰。佛世難值。正法難聞。各各諦聽。聞無有聞。非關聞性。本來不生。何曾有滅。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性。不隨聲生。不隨聲滅。悟此聞性。則免聲塵之所轉。當知聞無生滅。聞無去來。公與僚屬大眾。稽首又問。何名第一義。第一義者。從何次第得入。師曰。第一義。無有次第。亦無出入。世諦一切有。第一義即無。諸法無性性。說名第一義。佛言。有法名俗諦。無性第一義。公曰。如師開示。實不可思議。
西域崛多三藏
於六祖言下契悟。后游五臺。見一僧結庵靜坐。師問曰。孤坐奚為。曰觀靜。師曰。觀者何人。靜者何物。其僧作禮問曰。此理如何。師曰。汝何不自觀自靜。彼僧茫然。師曰。汝出誰門邪。曰秀禪師。師曰。我西域異道最下種者。不墮此見。兀然空坐。于道何益。
韶州法海禪師
初見六祖問曰。即心即佛。愿垂指喻。祖曰前念不生即心。后念不滅即佛。成一切相即心。離一切相即佛。吾若具說。窮劫不盡。聽吾偈曰。即心名慧。即佛乃定。定慧等持。意中清凈。悟此法門。由汝習性。用本無生。雙修是正。師信受。以偈贊曰
【現代漢語翻譯】 現代漢語譯本： 『鳴。』 韋刺史問道：『大師聽見了嗎？』 六祖大師說：『聽見了。』 韋刺史問：『鴉飛走了。大師又聽見了嗎？』 六祖大師說：『聽見了。』 韋刺史說：『鴉飛走時沒有聲音，為什麼說聽見了呢？』 六祖大師於是普告大眾說：『佛出世很難遇到，正法很難聽聞，你們各自仔細聽著。聽聞是沒有聽聞的，與聽聞的本性無關。聽聞的本性本來不生，何曾有滅？有聲音的時候，是聲塵自己產生；沒有聲音的時候，是聲塵自己消滅。而這聽聞的本性，不隨著聲音產生，也不隨著聲音消滅。領悟這聽聞的本性，就能免於被聲塵所轉。應當知道聽聞沒有生滅，聽聞沒有去來。』 韋刺史與僚屬大眾，稽首又問：『什麼叫做第一義？第一義，從什麼次第可以進入？』 六祖大師說：『第一義，沒有次第，也沒有出入。世俗諦一切都是有，第一義就是無。諸法沒有自性，就叫做第一義。』 佛說：『有法叫做俗諦，無自性是第一義。』 韋刺史說：『如大師開示，實在不可思議。』
西域崛多三藏（來自西域的崛多法師） 在六祖慧能大師的言下領悟。後來遊歷五臺山，看見一個僧人結庵修行。崛多三藏問道：『獨自坐著幹什麼？』 僧人說：『觀靜。』 崛多三藏說：『觀的是什麼人？靜的是什麼物？』 那僧人作禮問道：『這個道理如何？』 崛多三藏說：『你為什麼不自己觀自己的靜？』 那僧人茫然不知所措。崛多三藏說：『你出自誰的門下？』 僧人說：『秀禪師（神秀大師）。』 崛多三藏說：『我西域異道最下等的人，也不會墮入這種見解。兀然空坐，對於修行有什麼益處？』
韶州法海禪師 初次拜見六祖慧能大師時問道：『即心即佛，愿大師垂示開導。』 六祖大師說：『前念不生就是心，后念不滅就是佛。成就一切相就是心，離開一切相就是佛。我如果詳細解說，窮盡時間也說不完。聽我說偈：即心名為慧，即佛乃是定。定慧等持，意中清凈。領悟此法門，由你的習性。用本無生，雙修是正。』 法海禪師信受，用偈頌讚嘆說：
【English Translation】 English version: 『A cry.』 Prefect Wei asked: 『Did the master hear it?』 The Sixth Patriarch said: 『I heard it.』 Prefect Wei asked: 『The crow has flown away. Did the master hear it again?』 The Sixth Patriarch said: 『I heard it.』 Prefect Wei said: 『When the crow flew away, there was no sound. Why do you say you heard it?』 The Sixth Patriarch then announced to the public: 『It is difficult to encounter a Buddha in the world, and it is difficult to hear the true Dharma. Each of you listen carefully. Hearing is without hearing, and it has nothing to do with the nature of hearing. The nature of hearing is originally unborn, so how could it ever be extinguished? When there is sound, it is the sound-dust that arises by itself; when there is no sound, it is the sound-dust that disappears by itself. But this nature of hearing does not arise with sound, nor does it disappear with sound. If you realize this nature of hearing, you will be freed from being turned by the sound-dust. You should know that hearing has no birth or death, and hearing has no coming or going.』 Prefect Wei and his colleagues bowed and asked again: 『What is called the First Principle (paramārtha)? From what order can one enter the First Principle?』 The Sixth Patriarch said: 『The First Principle has no order, nor does it have coming or going. In the mundane truth (saṃvṛti-satya), everything exists; in the First Principle, there is nothing. The nature of all dharmas is without nature, and this is called the First Principle.』 The Buddha said: 『The dharma that exists is called the mundane truth, and the absence of nature is the First Principle.』 Prefect Wei said: 『As the master has revealed, it is truly inconceivable.』
Tripiṭaka Gupta (a master from Western Regions) From the Western Regions, he attained enlightenment under the Sixth Patriarch Huineng. Later, he traveled to Mount Wutai and saw a monk living in a hermitage. Tripiṭaka Gupta asked: 『What are you doing sitting alone?』 The monk said: 『Observing stillness.』 Tripiṭaka Gupta said: 『Who is observing, and what is still?』 The monk bowed and asked: 『What is the principle?』 Tripiṭaka Gupta said: 『Why don't you observe your own stillness?』 The monk was at a loss. Tripiṭaka Gupta said: 『From whose school do you come?』 The monk said: 『Zen Master Xiu (Shenxiu).』 Tripiṭaka Gupta said: 『Even the lowest of the heretics in my Western Regions would not fall into this view. Sitting blankly in emptiness, what benefit is there for cultivation?』
Zen Master Fuhai of Shaozhou When he first met the Sixth Patriarch Huineng, he asked: 『The mind itself is the Buddha. I wish the master would give me guidance.』 The Sixth Patriarch said: 『The previous thought not arising is the mind, and the subsequent thought not ceasing is the Buddha. Accomplishing all forms is the mind, and being apart from all forms is the Buddha. If I were to explain in detail, it would not be exhausted even in endless time. Listen to my verse: The mind itself is called wisdom, and the Buddha is called samādhi. Samādhi and wisdom are held equally, and the mind is pure. Realize this Dharma gate, according to your habits. Using the originally unborn, dual cultivation is correct.』 Zen Master Fuhai believed and accepted it, and praised it with a verse:
。即心元是佛。不悟而自屈。我知定慧因。雙修離諸物。
吉州志誠禪師
初參秀禪師。后往曹溪質疑。六祖曰。汝師若為示眾。師曰。嘗指誨大眾。令住心觀靜。長坐不臥。祖曰。住心觀靜。是病非禪。長坐拘身。于理何益。聽吾偈曰。生來坐不臥。死去臥不坐。元是臭骨頭。何為立功過。師曰。未審大師。以何誨人。祖曰。吾若言有法與人。即為誑汝。但且隨方解縛。假名三昧。聽吾偈曰。一切無心自性戒。一切無礙自性慧。不增不減自金剛。身去身來本三昧。師聞偈悔謝。即誓依歸。乃呈偈曰。五蘊幻身。幻何究竟。回趣真如。法還不凈。
匾擔山曉了禪師
有忽雷澄禪師撰塔碑。其略曰。師住匾擔山。號曉了。六祖之嫡嗣也。師得無心之心。了無相之相。無相者森羅眩目。無心者分別熾然。絕一言一響。響莫可傳。傳之行矣。言莫可窮。窮之非矣。師得無無之無。不無于無也。吾今以有有之有。不有于有也。不有之有。去來非增。不無之無。涅槃非滅。嗚呼。師住世兮曹溪明。師寂滅兮法舟傾。師譚無說兮寰宇盈。師示迷徒兮了義乘。匾擔山色垂茲色。空谷猶留曉了名。
洪州法達禪師
念法華經三千部。后禮拜六祖曰。惟愿和尚大慈。略說經中義理。祖曰。汝念此經
【現代漢語翻譯】 現代漢語譯本：『即心元是佛』，就是說，你的心原本就是佛。如果不能領悟這一點，而自我貶低，那就是迷失了。我知道『定』（Samadhi，專注）和『慧』（Prajna，智慧）是成佛的根本原因，同時修習『定』和『慧』，就能脫離一切外在事物的束縛。
吉州志誠禪師
志誠禪師最初參訪秀禪師，後來前往曹溪向六祖慧能大師請教。六祖問：『你的老師是如何教導大眾的？』志誠禪師回答說：『我的老師經常教導大眾，要他們安住于內心，觀察靜止，長時間打坐，不躺下睡覺。』六祖說：『安住于內心，觀察靜止，這是一種病態，不是禪。長時間打坐，拘束身體，對於真理有什麼益處呢？聽我的偈子：活著的時候坐著不躺下，死去的時候躺下不坐起。原本就是一堆臭骨頭，為什麼要建立這樣的功德呢？』志誠禪師問：『不知道大師您用什麼方法教導人們？』六祖說：『如果我說有法可以給人，那就是欺騙你。只是隨著具體情況解除束縛，姑且稱之為三昧（Samadhi，正定）。聽我的偈子：一切無心就是自性的戒律，一切無礙就是自性的智慧。不增加也不減少，就是自性的金剛。身體來來去去，原本就是三昧。』志誠禪師聽了偈子后，悔恨並感謝六祖，於是發誓依從歸順。於是呈上偈子說：『五蘊（Skandha，構成人身的五種要素）所形成的虛幻之身，虛幻到什麼程度才是究竟？迴歸到真如（Tathata，事物的本真狀態），法難道還不清凈嗎？』
匾擔山曉了禪師
有忽雷澄禪師撰寫了塔碑，其中大概是說：曉了禪師住在匾擔山，號稱曉了，是六祖慧能大師的嫡系傳人。曉了禪師得到了無心之心，領悟了無相之相。無相，是指森羅萬象令人眼花繚亂；無心，是指分別念頭熾盛燃燒。斷絕一切言語和聲響，聲響無法傳遞，傳遞就偏離了真意；言語無法窮盡，窮盡就錯了。曉了禪師得到了無無之無，不是沒有于無。我現在用有有之有，不是有于有。不是有之有，來去不是增減。不是無之無，涅槃不是滅亡。唉！曉了禪師住世，曹溪（Caoxi，六祖慧能弘法的道場）光明；曉了禪師寂滅，佛法之舟傾覆。曉了禪師談論無說，宇宙充滿；曉了禪師開示迷途的人們，了義之乘（Nitartha-yana，究竟的教法）。匾擔山色，永遠保持著這種顏色；空曠的山谷，仍然留下曉了禪師的名字。
洪州法達禪師
法達禪師唸誦《法華經》三千部，後來禮拜六祖慧能大師說：『希望和尚大慈大悲，簡略地說說經中的義理。』六祖說：『你念誦這部經
【English Translation】 English version: 『The very mind is the Buddha』 means your mind is originally the Buddha. If you don't realize this and belittle yourself, you are lost. I know that 『Samadhi』 (concentration) and 『Prajna』 (wisdom) are the fundamental causes of becoming a Buddha. Cultivating both 『Samadhi』 and 『Prajna』 simultaneously can free you from the bondage of all external things.
Chan Master Zhicheng of Jizhou
Chan Master Zhicheng initially visited Chan Master Xiu, and later went to Caoxi to consult with the Sixth Patriarch Huineng. The Sixth Patriarch asked, 『How does your teacher instruct the public?』 Zhicheng replied, 『My teacher often instructs the public to dwell in their minds, observe stillness, sit in meditation for long periods, and not lie down to sleep.』 The Sixth Patriarch said, 『Dwelling in the mind and observing stillness is a sickness, not Chan. Sitting in meditation for long periods and restraining the body, what benefit is there to the truth? Listen to my verse: When alive, one sits without lying down; when dead, one lies down without sitting up. Originally, it's just a pile of stinking bones; why establish such merit?』 Zhicheng asked, 『I don't know what method you, Great Master, use to teach people?』 The Sixth Patriarch said, 『If I said I had a Dharma to give to people, that would be deceiving you. Just untie the bonds according to the specific situation, and tentatively call it Samadhi (right concentration). Listen to my verse: All no-mind is the self-nature's precepts; all unobstructedness is the self-nature's wisdom. Neither increasing nor decreasing is the self-nature's Vajra (diamond-like nature). The body comes and goes, originally it is Samadhi.』 After hearing the verse, Chan Master Zhicheng repented and thanked the Sixth Patriarch, and then vowed to follow and submit. Thereupon, he presented a verse saying: 『The illusory body formed by the five Skandhas (aggregates), to what extent is it ultimately illusory? Returning to Tathata (suchness), is the Dharma still not pure?』
Chan Master Xiaoliao of Biandan Mountain
There is a stupa inscription written by Chan Master Hulei Cheng, which roughly says: Chan Master Xiaoliao lived on Biandan Mountain, known as Xiaoliao, and was a direct descendant of the Sixth Patriarch Huineng. Chan Master Xiaoliao obtained the mind of no-mind and realized the form of no-form. No-form refers to the myriad phenomena that dazzle the eyes; no-mind refers to the burning of discriminating thoughts. Severing all words and sounds, sounds cannot be transmitted; transmission deviates from the true meaning. Words cannot be exhausted; exhaustion is wrong. Chan Master Xiaoliao obtained the no-no of no, not not being in no. I now use the yes-yes of yes, not being in yes. Not being the yes of yes, coming and going is not increase or decrease. Not being the no of no, Nirvana (liberation) is not extinction. Alas! When Chan Master Xiaoliao lived in the world, Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma) was bright; when Chan Master Xiaoliao passed away, the Dharma boat capsized. Chan Master Xiaoliao talked about no-speaking, and the universe was filled; Chan Master Xiaoliao enlightened the lost people, the Nitartha-yana (ultimate teaching). The color of Biandan Mountain will always maintain this color; the empty valley still retains the name of Chan Master Xiaoliao.
Chan Master Fada of Hongzhou
Chan Master Fada recited the 『Lotus Sutra』 three thousand times, and later bowed to the Sixth Patriarch Huineng and said, 『I hope the Abbot will be greatly compassionate and briefly explain the meaning of the sutra.』 The Sixth Patriarch said, 『You recite this sutra』
。以何為宗。師曰。學人愚鈍。從來但依文誦唸。豈知宗趣。祖曰。汝試為吾念一遍。吾當為汝解說。師即高聲唸經。至方便品。祖曰止。此經元來以因緣出世為宗。縱說多種譬喻。亦無越於此。何者因緣。唯一大事。一大事。即佛知見也。汝慎勿錯解經意。見他道開示悟入。自是佛之知見。我輩無分。若作此解。乃是謗經毀佛也。彼既是佛。已具知見。何用更開。汝今當信。佛知見者。只汝自心。更無別體。蓋為一切眾生自蔽光明。貪愛塵境。外緣內擾。甘受驅馳。便勞他從三昧起。種種苦口。勸令寢息。莫向外求。與佛無二。故云開佛知見。汝但勞勞執念。謂為功課者。何異[牧/(廠@牛)]牛愛尾也。師曰。若然者。但得解義。不勞誦經也。祖曰。經有何過。豈障汝念。只為迷悟在人。損益由汝。聽吾偈曰。心迷法華轉。心悟轉法華。誦久不明己。與義作仇家。無念念即正。有唸唸成邪。有無俱不計。長御白牛車。(云云)師從此領旨。亦不輟誦持。
壽州智通禪師
初看楞伽經。約千餘遍。而不會三身四智。禮拜六祖。求解其義。祖曰。三身者。清凈法身。汝之性也。圓滿報身。汝之智也。千百億化身。汝之行也。若離本性。別說三身。即名有身無智。若悟三身。無有自性。即名四智菩提。聽
吾偈曰。自性具三身。發明成四智。不離見聞緣。超然登佛地。吾今為汝說。諦信永無迷。莫學馳求者。終日說菩提。師曰。四智之義可得聞乎。祖曰。既會三身。便明四智。何更問邪。若離三身。別譚四智。此名有智無身也。即此有智。還成無智。復說偈曰。大圓鏡智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但用名言無實性。若於轉處不留情。繁興永處那伽定(轉識為智者。教中雲。轉前五識。為成所作智。轉第六識為妙觀察智。轉第七識為平等性智。轉第八識為大圓鏡智。雖六七因中轉。五八果上轉。但轉其名。而不轉其體也)師禮謝。以偈贊曰。三身元我體。四智本心明。身智融無礙。應物任隨形。起修皆妄動。守住匪真精。妙智因師曉。終亡污染名。
江西志徹禪師
一日遠來禮覲六祖。問曰。弟子嘗覽涅槃經。未曉常無常義。乞和尚慈悲。略為宣說。祖曰。無常者。即佛性也。有常者。即善惡一切諸法分別心也。曰和尚所說。大違經文。祖曰。吾傳佛心印。安敢違于佛經。曰經說佛性是常。和尚卻言無常。善惡諸法。乃至菩提心。皆是無常。和尚卻言是常。此即相違。令學人轉加疑惑。祖曰。涅槃經。吾昔者聽尼無盡藏讀誦一遍。便為講說。無一字一義
【現代漢語翻譯】 現代漢語譯本 六祖(指禪宗六祖慧能)說偈語：自性本來就具備法身(Dharmakāya)、報身(Saṃbhogakāya)、應身(Nirmāṇakāya)三身，如果能夠發明自性，就能成就大圓鏡智(Ādarśa-jñāna)、平等性智(Samatā-jñāna)、妙觀察智(Pratyavekṣaṇa-jñāna)、成所作智(Kṛtyānuṣṭhāna-jñāna)四智。不離開見聞覺知的因緣，就能超脫凡俗，登上佛的境界。我現在為你們解說，要真誠相信，永遠不要迷惑。不要學習那些向外馳求的人，整天口說菩提(bodhi)。 弟子問：四智的含義可以聽聞嗎？ 六祖說：既然領會了三身，自然就明白四智，為什麼還要問呢？如果離開三身，另外談論四智，這叫做有智無身。即使有這樣的智慧，最終還是變成沒有智慧。 六祖又說偈語：大圓鏡智的自性清凈，平等性智的心沒有病，妙觀察智的觀察不假功用，成所作智如同大圓鏡。前五識、第八識在果位上轉變，第六識、第七識在因位上轉變，只是改變了名稱，沒有改變其實質。如果在轉變之處不留下任何執著，那麼即使事物繁雜興盛，也能永遠處於那伽定(Nāga-samādhi)（轉識成智的人，教義中說，轉變前五識，成為成所作智；轉變第六識，成為妙觀察智；轉變第七識，成為平等性智；轉變第八識，成為大圓鏡智。雖然第六識、第七識在因位上轉變，前五識、第八識在果位上轉變，但只是轉變了名稱，而沒有轉變其本體）。 弟子禮拜感謝，用偈語讚歎說：三身本來就是我的本體，四智本來就是心的光明。身與智融合無礙，應物而現，隨緣而化。一切有為的修行都是虛妄的，執著于靜止也不是真正的精髓。我因老師的教導而明白了妙智，最終消除了污染的名稱。
江西志徹禪師 有一天，志徹禪師從遠方前來拜見六祖，問道：弟子曾經閱讀《涅槃經(Nirvana Sutra)》，不明白常與無常的含義，懇請和尚慈悲，簡略地為我解說。 六祖說：無常，就是佛性(Buddha-nature)；有常，就是善惡一切諸法的分別心。 志徹禪師說：和尚所說的，大大違背了經文。 六祖說：我傳的是佛的心印，怎麼敢違背佛經呢？ 志徹禪師說：經中說佛性是常，和尚卻說是無常；善惡諸法，乃至菩提心，都是無常，和尚卻說是常。這正是相互矛盾，讓學人更加疑惑。 六祖說：這部《涅槃經》，我過去聽尼姑無盡藏讀誦過一遍，就為她講解，沒有一個字、一個義理不明白。
【English Translation】 English version The Sixth Patriarch (referring to Huineng, the Sixth Patriarch of Zen) said in a verse: 'The self-nature inherently possesses the three bodies (Trikāya): Dharmakāya, Saṃbhogakāya, and Nirmāṇakāya. If one can discover the self-nature, one can achieve the four wisdoms (Jñāna): Ādarśa-jñāna (Great Perfect Mirror Wisdom), Samatā-jñāna (Wisdom of Equality), Pratyavekṣaṇa-jñāna (Wisdom of Wonderful Observation), and Kṛtyānuṣṭhāna-jñāna (Wisdom of Accomplishing Activities). Without leaving the conditions of seeing, hearing, feeling, and knowing, one can transcend the mundane and ascend to the realm of Buddhahood. I will now explain this to you; have sincere faith and never be deluded. Do not learn from those who seek outwardly, speaking of bodhi (enlightenment) all day long.' The disciple asked: 'Can the meaning of the four wisdoms be heard?' The Sixth Patriarch said: 'Since you have understood the three bodies, you naturally understand the four wisdoms. Why ask further? If you separate the four wisdoms from the three bodies, it is called having wisdom without a body. Even with such wisdom, it will eventually become no wisdom.' The Sixth Patriarch further said in a verse: 'The nature of the Great Perfect Mirror Wisdom is pure and clean; the mind of the Wisdom of Equality is without disease; the observation of the Wisdom of Wonderful Observation is effortless; the Wisdom of Accomplishing Activities is like the Great Perfect Mirror. The first five consciousnesses and the eighth consciousness transform on the level of result; the sixth and seventh consciousnesses transform on the level of cause. Only the names are changed, not the substance. If you do not leave any attachment at the point of transformation, then even amidst the complexity and prosperity of things, you can forever abide in Nāga-samādhi (dragon samadhi). (For those who transform consciousness into wisdom, the teachings say that transforming the first five consciousnesses becomes the Wisdom of Accomplishing Activities; transforming the sixth consciousness becomes the Wisdom of Wonderful Observation; transforming the seventh consciousness becomes the Wisdom of Equality; transforming the eighth consciousness becomes the Great Perfect Mirror Wisdom. Although the sixth and seventh consciousnesses transform on the level of cause, and the first five and eighth consciousnesses transform on the level of result, only the names are transformed, not their essence.)' The disciple bowed in gratitude and praised in a verse: 'The three bodies are originally my own body; the four wisdoms are originally the mind's light. Body and wisdom are fused without obstruction, responding to things and transforming according to conditions. All conditioned practices are illusory movements; clinging to stillness is not true essence. I have understood the wonderful wisdom through the teacher's guidance, and ultimately eliminated the name of defilement.'
Zen Master Zhiche of Jiangxi One day, Zen Master Zhiche came from afar to pay respects to the Sixth Patriarch and asked: 'This disciple has read the Nirvana Sutra and does not understand the meaning of permanence and impermanence. I beseech the Venerable One to explain it briefly with compassion.' The Sixth Patriarch said: 'Impermanence is Buddha-nature; permanence is the discriminating mind of all phenomena, both good and evil.' Zen Master Zhiche said: 'What the Venerable One says greatly contradicts the sutra.' The Sixth Patriarch said: 'I transmit the mind-seal of the Buddha; how dare I contradict the Buddhist scriptures?' Zen Master Zhiche said: 'The sutra says that Buddha-nature is permanent, but the Venerable One says it is impermanent; all phenomena, both good and evil, and even the bodhi mind, are impermanent, but the Venerable One says they are permanent. This is contradictory, causing students to become even more confused.' The Sixth Patriarch said: 'I once listened to the nun Wujinzang recite this Nirvana Sutra once, and I explained it to her, without misunderstanding a single word or meaning.'
不合經文。乃至為汝。終無二說。曰學人識量淺昧。愿和尚委曲開示。祖曰。汝知否。佛性若常。更說甚麼善惡諸法。乃至窮劫。無有一人發菩提心者。故吾說無常。正是佛說真常之道也。又一切諸法。若無常心者。即物物皆有自性。容受生死。而真常性有不遍之處。故吾說常者。正是佛說真無常義也。佛比為凡夫外道。執于邪常。諸二乘人。于常計無常。共成八倒。故於涅槃了義教中。破彼偏見。而顯說真常。真樂。真我。真凈。汝今依言背義。以斷滅無常。及確定死常。而錯解佛之圓妙最後微言。縱覽千遍。有何所益。行昌忽如醉醒。乃說偈曰。因守無常心。佛演有常性。不知方便者。猶春池拾礫。我今不施功。佛性而現前。非師相授與。我亦無所得。祖曰。汝今徹也。宜名志徹。師禮謝而去(師姓張。名行昌)。
信州智常禪師
一日參六祖。祖問。汝從何來。欲求何事。師曰。學人近禮大通和尚。蒙示見性成佛之義。未決狐疑。至吉州遇人指迷。令投和尚。伏願垂慈攝受。祖曰。彼有何言句。汝試舉看。吾與汝證明。師曰。初到彼三月。未蒙開示。以為法切故。于中夜獨入方丈。禮拜哀請。大通乃曰。汝見虛空否。對曰見。彼曰。汝見虛空有相貌否。對曰。虛空無形。有何相貌。彼曰。汝之本性
【現代漢語翻譯】 現代漢語譯本： 不符合經文。乃至爲了你，始終沒有第二種說法。行昌說：『學人識見淺薄愚昧，希望和尚詳細開示。』六祖說：『你知道嗎？佛性如果恒常不變，還說什麼善惡諸法呢？乃至窮盡劫數，沒有一個人能發起菩提心。所以我說無常，這正是佛說的真常之道啊。又一切諸法，如果沒有無常之心，那麼事物都各有自性，容受生死，而真常之性就有不能遍及的地方。所以我說常，這正是佛說的真無常之義啊。』佛將凡夫外道比作執著于邪常，二乘人于常計為無常，共同構成八倒。所以在涅槃了義教中，破除他們的偏見，而明顯地說真常、真樂、真我、真凈。你現在依從言語而背離義理，以斷滅無常以及確定死常，而錯誤地理解佛的圓滿微妙的最後微言，縱然讀覽千遍，又有什麼益處呢？』行昌忽然像從醉中醒來，於是說偈語道：『因為執守無常心，佛才演說有常性。不知道方便法門的人，就像在春天的池塘里拾取瓦礫。我現在不施加任何功用，佛性自然顯現於眼前。這不是老師可以相授與的，我也沒什麼可以得到的。』六祖說：『你現在徹底明白了。應該改名叫志徹。』行昌禮拜感謝后離去（行昌姓張，名行昌）。
信州智常禪師
有一天參拜六祖，六祖問：『你從哪裡來？想要求什麼事？』智常禪師說：『學人最近拜見大通和尚，蒙他開示見性成佛的義理，但心中還有疑惑未決。到吉州時遇到有人指點迷津，讓我來投奔和尚。伏願和尚慈悲攝受。』六祖說：『他有什麼言語，你試著說來聽聽，我為你證明。』智常禪師說：『剛到他那裡三個月，沒有得到開示。我以為是求法心切的緣故，於是在半夜獨自進入方丈，禮拜哀求。大通和尚就說：『你看見虛空了嗎？』我回答說：『看見了。』大通和尚說：『你看見虛空有相貌嗎？』我回答說：『虛空沒有形狀，有什麼相貌？』大通和尚說：『你的本性』
【English Translation】 English version: It does not accord with the scriptures. Even for you, there is never a second saying. Xingchang said, 'This student's knowledge is shallow and ignorant. I hope the Abbot will explain in detail.' The Sixth Patriarch said, 'Do you know? If the Buddha-nature were constant, what would be the point of discussing good and evil dharmas? Even if it were to exhaust kalpas, no one would be able to arouse the Bodhi-mind. Therefore, when I speak of impermanence, it is precisely the true constant way spoken of by the Buddha. Furthermore, if all dharmas did not have the mind of impermanence, then all things would have their own self-nature, accepting birth and death, and the true constant nature would not be able to pervade everywhere. Therefore, when I speak of constancy, it is precisely the true meaning of impermanence spoken of by the Buddha.' The Buddha compared ordinary people and heretics to those who cling to false constancy, and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) to those who regard constancy as impermanence, together forming the eight inversions. Therefore, in the definitive teaching of Nirvana, he broke their biased views and clearly spoke of true constancy, true joy, true self, and true purity. Now you follow the words but go against the meaning, using annihilation impermanence and fixed death constancy to misunderstand the Buddha's perfect and subtle final words. Even if you read it a thousand times, what benefit is there?' Xingchang suddenly awoke as if from drunkenness, and then spoke a verse, saying, 'Because I held onto the mind of impermanence, the Buddha expounded the nature of constancy. Those who do not know the expedient means are like picking up pebbles in a spring pond. Now I do not exert any effort, and the Buddha-nature manifests before me. This cannot be imparted by a teacher, and I have nothing to gain.' The Sixth Patriarch said, 'Now you have thoroughly understood. You should be renamed Zhiche (志徹, meaning 'determined understanding').' Xingchang bowed and thanked him before leaving (Xingchang's surname was Zhang, and his name was Xingchang).
Chan Master Zhichang of Xinzhou
One day, he visited the Sixth Patriarch. The Sixth Patriarch asked, 'Where do you come from? What do you seek?' Chan Master Zhichang said, 'This student recently paid respects to Abbot Datong (大通和尚, meaning 'Greatly Penetrating Monk'), who kindly showed me the meaning of seeing one's nature and becoming a Buddha, but I still have doubts that have not been resolved. When I arrived in Jizhou, I met someone who pointed out the way and told me to come to you. I humbly wish that the Abbot will compassionately accept me.' The Sixth Patriarch said, 'What words did he have? Try to say them and let me verify them for you.' Chan Master Zhichang said, 'When I first arrived there three months ago, I did not receive any instruction. I thought it was because I was eager to seek the Dharma, so in the middle of the night, I entered the abbot's room alone, bowed, and pleaded. Abbot Datong then said, 'Have you seen the void?' I replied, 'I have.' Abbot Datong said, 'Have you seen the void have any appearance?' I replied, 'The void has no form, what appearance could it have?' Abbot Datong said, 'Your original nature'
。猶如虛空。返觀自性。了無一物可見。是名正見。無一物可知。是名真知。無有青黃長短。但見本源清凈。覺體圓明。即名見性成佛。亦名極樂世界。亦名如來知見。學人雖聞此說。猶未決了。乞和尚垂誨。令無疑滯。祖曰。彼師所說。猶存見知。故令汝未了。吾今示汝一偈曰。不見一法存無見。大似浮雲遮日面。不知一法守空知。還似太虛生閃電。此之知見瞥然興。錯認何曾解方便。汝當一念自知非。自己靈光常顯現。師聞偈已。心意豁然。乃述一偈曰。無端起知解。著相求菩提。情存一念悟。甯越昔時迷。自性覺源體。隨照枉遷流。不入祖師室。茫然趣兩頭。
廣州志道禪師
初參六祖問曰。學人自出家。覽涅槃經。僅十餘載。未明大意。愿和尚垂誨。祖曰。汝何處未了。對曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。於此疑惑。祖曰。汝作么生疑。對曰。一切眾生皆有二身。謂色身。法身也。色身無常。有生有滅。法身有常。無知無覺。經云。生滅滅已。寂滅為樂者。未審是何身寂滅。何身受樂。若色身者。色身滅時。四大分散全是苦。苦不可言樂。若法身寂滅。即同草木瓦石。誰當受樂。又法性是生滅之體。五蘊是生滅之用。一體五用。生滅是常。生則從體起用。滅則攝用歸體。若聽更生
【現代漢語翻譯】 現代漢語譯本： 猶如虛空。反觀自性，了無一物可見，這叫做正見。沒有一物可以知曉，這叫做真知。沒有青黃長短的分別，只是見到本源清凈，覺悟的本體圓滿光明，就叫做見性成佛，也叫做極樂世界，也叫做如來知見。學人雖然聽聞這些說法，仍然沒有決斷明瞭，懇請和尚慈悲教誨，使我沒有疑惑滯留。六祖（指六祖慧能，禪宗六祖）說：『那位老師所說的，還存在見解和知解，所以使你不能明瞭。我現在告訴你一首偈子：不見一法而存有『無見』的觀念，就像浮雲遮蔽了太陽的臉面。不知一法而執守空洞的知解，還像太虛空中出現閃電。這種知見忽然興起，錯誤地認為自己理解了方便法門。你應該在一念之間自覺自己錯了，自己的靈光自然會顯現。』禪師聽了偈子后，心意豁然開朗，於是也說了一首偈子：『無端地生起知解，執著于外相而求菩提（覺悟）。情意上存留一念的悟解，還不如從前的迷惑。自性覺悟的本源本體，隨著外照而枉自遷流。不深入祖師的禪室，茫然地奔向兩端。』 廣州志道禪師： 最初參拜六祖（指六祖慧能，禪宗六祖）時問道：『學人自從出家以來，閱讀《涅槃經》已經十多年了，還沒有明白其中的大意，希望和尚慈悲教誨。』六祖（指六祖慧能，禪宗六祖）說：『你哪裡沒有明白？』志道禪師回答說：『諸行無常，是生滅法，生滅滅已，寂滅為樂。』我對這句話感到疑惑。六祖（指六祖慧能，禪宗六祖）說：『你怎樣疑惑？』志道禪師回答說：『一切眾生都有兩種身，即色身和法身。色身是無常的，有生有滅；法身是有常的，沒有知覺。經中說，『生滅滅已，寂滅為樂』，不知道是哪個身寂滅，哪個身感受快樂？如果是色身，色身滅亡時，四大分散，全是痛苦，痛苦不可說是快樂。如果法身寂滅，就和草木瓦石一樣，誰來感受快樂？而且法性是生滅的本體，五蘊是生滅的作用，一體五用，生滅是常。生起時是從本體起作用，滅亡時是攝用歸體，如果聽任它再生……』
【English Translation】 English version: Like the empty space. Turning inward to observe one's own nature, there is not a single thing to be seen. This is called right view. There is not a single thing to be known. This is called true knowledge. There is no distinction of blue, yellow, long, or short. One only sees the pure original source. The enlightened essence is perfectly bright. This is called seeing one's nature and becoming a Buddha, also called the Pure Land of Ultimate Bliss, also called the Tathagata's (如來) knowledge and vision. Although the student has heard these teachings, he is still not resolved and clear. I beg the Abbot to bestow his instruction, so that I may have no doubts or hesitations. The Sixth Patriarch (六祖慧能) said, 'What that teacher said still contains views and knowledge, therefore it prevents you from understanding. I will now show you a verse: 'Not seeing a single dharma (法) yet clinging to 'no-seeing' is like floating clouds obscuring the sun's face. Not knowing a single dharma (法) yet guarding empty knowledge is like lightning flashing in the vast sky. This kind of knowledge and view arises in a flash, mistakenly thinking one has understood the expedient means. You should in a single thought realize your own error, and your own spiritual light will constantly appear.' After hearing the verse, the Zen master's mind was suddenly enlightened. He then recited a verse: 'Groundlessly arising knowledge and understanding, clinging to appearances to seek Bodhi (菩提). Cherishing a single thought of enlightenment is no better than past delusion. The self-nature's source of enlightenment, follows external reflections and vainly shifts and flows. Not entering the Patriarch's (祖師) room, one aimlessly rushes to both extremes.' Zen Master Zhidao (志道) of Guangzhou: When he first visited the Sixth Patriarch (六祖慧能), he asked, 'Since I became a monk, I have been studying the Nirvana Sutra (涅槃經) for over ten years, but I still do not understand its main meaning. I hope the Abbot will bestow his instruction.' The Sixth Patriarch (六祖慧能) said, 'What is it that you do not understand?' Zhidao (志道) replied, 'All conditioned things are impermanent, they are subject to arising and ceasing. When arising and ceasing cease, Nirvana (寂滅) is bliss.' I am doubtful about this. The Sixth Patriarch (六祖慧能) said, 'How are you doubtful?' Zhidao (志道) replied, 'All sentient beings have two bodies, namely the Rupakaya (色身) (form body) and the Dharmakaya (法身) (dharma body). The Rupakaya (色身) is impermanent, with arising and ceasing; the Dharmakaya (法身) is permanent, without knowledge or awareness. The Sutra says, 'When arising and ceasing cease, Nirvana (寂滅) is bliss.' I do not know which body ceases into Nirvana (寂滅), and which body experiences bliss? If it is the Rupakaya (色身), when the Rupakaya (色身) ceases, the four elements (四大) disintegrate, and it is all suffering. Suffering cannot be called bliss. If the Dharmakaya (法身) ceases into Nirvana (寂滅), then it is the same as grass, trees, tiles, and stones. Who will experience bliss? Moreover, the Dharma-nature (法性) is the substance of arising and ceasing, and the five skandhas (五蘊) are the function of arising and ceasing. One substance with five functions, arising and ceasing is constant. Arising is the function arising from the substance, and ceasing is the function returning to the substance. If we allow it to arise again...'
。即有情之類。不斷不滅。若不聽更生。則永歸寂滅。同於無情之物。如是則一切諸法。被涅槃之所禁伏。尚不得生。何樂之有。祖曰。汝是釋子。何習外道斷常邪見。而議最上乘法。據汝所解。而色身外。別有法身。離生滅。求于寂滅。又推涅槃常樂。言有身受者。斯乃執吝生死。耽著世樂。汝今當知。佛為一切迷人。認五蘊和合為自體相。分別一切法為外塵相。好生惡死。唸唸遷流。不知夢幻虛假。枉受輪迴。以常樂涅槃。翻為苦相。終日馳求。佛愍此故。乃示涅槃真樂。剎那無有生相。剎那無有滅相。更無生滅可滅。是則寂滅現前。當現前之時。亦無現前之量。乃謂常樂。此樂無有受者。亦無不受者。豈有一體五用之名。何況更言涅槃。禁伏諸法。令永不生。斯乃謗佛毀法。聽吾偈曰。無上大涅槃。圓明常寂照。凡愚謂之死。外道執為斷。諸求二乘人。目以無為作。盡屬情所計。六十二見本。妄立虛假名。何為真實義。唯有過量人。通達無取捨。以知五蘊法。及以蘊中我。外現眾色象。一一音聲相。平等如夢幻。不起凡聖見。不作涅槃解。二邊三際斷。常應諸根用。而不起用想。分別一切法。不起分別想。劫火燒海底。風鼓山相擊。真常寂滅樂。涅槃相如是。吾今強言說。令汝舍邪見。汝勿隨言解。許汝知少分
【現代漢語翻譯】 現代漢語譯本 即有情眾生這類。不是斷滅，也不是永恒不變。如果聽任他們不再轉生，那麼就永遠歸於寂滅，和無情的物體一樣。如果這樣，那麼一切諸法，都被涅槃所禁錮壓制，甚至不能產生，還有什麼樂趣可言？ 慧能（六祖慧能，638-713）說：『你是佛弟子，為什麼學習外道的斷滅和常恒的邪見，來議論最上乘的佛法？按照你的理解，在色身之外，另有一個法身，離開生死，去追求寂滅。又推崇涅槃的常樂，說有身體來感受。這實在是執迷於生死，貪戀世間的快樂。你現在應當知道，佛是爲了所有迷惑的人，把五蘊和合當作自己的本體，把一切法分別成外在的塵相，喜歡生存厭惡死亡，唸唸遷流，不知道夢幻的虛假，白白地遭受輪迴。把常樂涅槃，反而看作是痛苦的表象，整天奔波追求。佛憐憫這些人才，於是開示涅槃的真樂，剎那之間沒有生相，剎那之間沒有滅相，更沒有生滅可以滅除，這就是寂滅的顯現。當寂滅顯現的時候，也沒有顯現的度量，這才叫做常樂。這種快樂沒有承受者，也沒有不承受者。哪裡有一體五用的名稱，更何況說涅槃禁錮壓制諸法，讓它們永遠不能產生。這實在是誹謗佛，詆譭佛法。聽我說偈： 『無上大涅槃，圓明常寂照。凡夫愚人認為它是死亡，外道執著它是斷滅。那些追求二乘（聲聞和緣覺）的人，用無為來理解它。這些都屬於情識的計度，是六十二種邪見的根本。妄自建立虛假的名相，什麼是真實的意義？只有超越常人的人，通達一切而沒有取捨。因為知道五蘊諸法，以及五蘊中的我，外在顯現各種色相，每一種聲音的相狀，平等得如同夢幻，不生起凡夫和聖人的分別見解，不作涅槃的理解。二邊（有和無）三際（過去、現在、未來）都斷絕，經常運用六根（眼、耳、鼻、舌、身、意）的作用，而不生起作用的想法。分別一切法，而不生起分別的想法。即使劫火焚燒海底，風吹動山峰互相撞擊，真常寂滅的快樂，涅槃的相狀就是這樣。我現在勉強說這些，讓你捨棄邪見。你不要隨著我的言語來理解，允許你瞭解少許。』
【English Translation】 English version That is, sentient beings. It is neither continuous nor extinguished. If they are not allowed to be reborn, they will return to eternal stillness, the same as inanimate objects. If so, all dharmas will be suppressed by Nirvana, and they will not even be able to arise. What joy is there in that? The Sixth Patriarch (Huineng, 638-713) said, 'You are a disciple of the Buddha, why do you study the annihilationist and eternalist heresies of external paths, and discuss the supreme vehicle of Dharma? According to your understanding, outside of the physical body, there is another Dharmakaya, which leaves birth and death to seek stillness. You also promote the constant joy of Nirvana, saying that there is a body to experience it. This is truly clinging to birth and death, indulging in worldly pleasures. You should know now that the Buddha is for all deluded people who take the aggregation of the five skandhas (form, feeling, perception, mental formations, and consciousness) as their own self, and distinguish all dharmas as external dust. They like life and hate death, and their thoughts are constantly changing, not knowing the falsity of dreams, and suffering in vain in reincarnation. They turn the constant joy of Nirvana into a form of suffering, and seek it all day long. The Buddha pities these people, so he reveals the true joy of Nirvana, in which there is no sign of birth in an instant, no sign of extinction in an instant, and no birth or death to be extinguished. This is the manifestation of stillness. When stillness manifests, there is no measure of manifestation, and this is called constant joy. This joy has no receiver, nor is there anyone who does not receive it. Where is there a name for one body and five uses, let alone saying that Nirvana suppresses all dharmas, preventing them from ever arising? This is truly slandering the Buddha and defaming the Dharma. Listen to my verse: 'Supreme Great Nirvana, is perfectly clear, constantly still, and illuminating. Ordinary fools call it death, and heretics cling to it as annihilation. Those who seek the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) understand it as inaction. These all belong to the calculations of emotions, and are the root of the sixty-two heresies. They falsely establish false names. What is the true meaning? Only those who transcend ordinary people can understand everything without grasping or rejecting. Because they know the five skandhas, and the self within the skandhas, outwardly manifesting various forms, every sound, equally like dreams, not arising the discriminating views of ordinary people and sages, not making an understanding of Nirvana. The two extremes (existence and non-existence) and the three times (past, present, and future) are cut off, constantly using the functions of the six senses (eye, ear, nose, tongue, body, and mind), without arising the thought of using them. Distinguishing all dharmas, without arising the thought of distinguishing them. Even if the fire of the kalpa burns the bottom of the sea, and the wind blows the mountains to collide with each other, the true, constant, still, and joyful Nirvana is like this. I am now reluctantly saying these things to let you abandon your heretical views. Do not understand according to my words, I allow you to understand a little.'
。師聞偈。踴躍作禮而退。
永嘉真覺禪師
【頌】遍探三藏。精天臺止觀。圓妙法門。於四威儀中常冥禪觀。后因左溪朗禪師激勵。與東陽䇿禪師。同詣曹溪。初到振錫。繞祖三匝。卓然而立。祖曰。夫沙門者。具三千威儀。八萬細行。大德自何方而來。生大我慢。師曰。生死事大。無常迅速。祖曰。何不體取無生。了無速乎。師曰。體即無生。了本無速。祖曰。如是如是。於時大眾。無不愕然。師方具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自非動。豈有速邪。祖曰。誰知非動。師曰。仁者自生分別。祖曰。汝甚得無生之意。師曰。無生豈有意邪。祖曰。無意誰當分別。師曰。分別亦非意。祖嘆曰。善哉善哉。少留一宿。時謂一宿覺矣。師著證道歌。永嘉集。
司空山本凈禪師
【頌】唐玄宗詔師到京。敕住白蓮亭。而後召兩街名僧碩學。赴內道場。與師闡揚佛理。時有遠禪師。抗聲謂師曰。今對聖上。校量宗旨。應須直問直答。不假繁詞。只如禪師所見。以何為道。師曰。無心是道。遠曰。道因心有。何得言無心是道。師曰。道本無名。因心名道心名若有。道不虛然。窮心既無。道憑何立。二俱虛妄。總是假名。遠曰。禪師見有身心。是道已否。師曰。山僧身心本來是道。遠
【現代漢語翻譯】 現代漢語譯本：禪師聽了偈語，高興地行禮后離開了。
永嘉真覺禪師
【頌】他廣泛探究三藏（佛教經典的總稱），精通天臺宗的止觀（一種禪修方法），圓融微妙的佛法，在行住坐臥四種威儀中常常冥合禪觀。後來因為左溪朗禪師的激勵，與東陽䇿禪師一同前往曹溪（六祖慧能弘法之地）。剛到時，他拿著錫杖，繞著六祖三圈，然後直直地站立。六祖說：『作為沙門（出家人），應該具備三千威儀，八萬細行，大德從哪裡來，竟然生出這麼大的我慢？』禪師說：『生死事大，無常迅速。』六祖說：『為什麼不體悟無生，了達無速呢？』禪師說：『體就是無生，了達本來就沒有速度。』六祖說：『是這樣的，是這樣的。』當時大眾無不驚訝。禪師這才具足威儀，參拜行禮，一會兒就告辭。六祖說：『返回得太快了吧？』禪師說：『本來就不是動的，哪裡有快慢呢？』六祖說：『誰知道不是動的？』禪師說：『仁者自己生出分別。』六祖說：『你很懂得無生的意思。』禪師說：『無生哪裡有意思呢？』六祖說：『沒有意思誰來分別？』禪師說：『分別也不是意思。』六祖讚歎說：『好啊，好啊，稍微留宿一晚吧。』當時人們稱他為一宿覺。禪師著有《證道歌》、《永嘉集》。
司空山本凈禪師
【頌】唐玄宗（712-756）詔令禪師到京城，敕令他住在白蓮亭。然後召集兩街（長安城內的街道）有名的僧人和學者，到皇宮內的道場，與禪師一起闡揚佛理。當時有遠禪師，大聲對禪師說：『現在面對聖上，校量宗旨，應該直接問直接答，不需要繁瑣的言辭。就如禪師所見，以什麼為道？』禪師說：『無心是道。』遠禪師說：『道因心而有，怎麼能說無心是道呢？』禪師說：『道本來沒有名字，因為心才名為道，心名如果存在，道就不虛妄。窮究心既然是無，道憑藉什麼而立呢？二者都是虛妄的，總是假名。』遠禪師說：『禪師認為有身心，就是道了嗎？』禪師說：『山僧的身心本來就是道。』遠
【English Translation】 English version: The master, hearing the verse, joyfully made obeisance and departed.
Zen Master Yongjia Zhenjue
[Verse] He extensively explored the Tripitaka (the three baskets of Buddhist scriptures), mastered the Tiantai school's Zhi-guan (meditation and contemplation), and the perfect and wondrous Dharma teachings. In the four dignities of walking, standing, sitting, and lying, he constantly merged with Zen contemplation. Later, inspired by Zen Master Zuoqi Lang, he went to Caoxi (where the Sixth Patriarch Huineng propagated the Dharma) with Zen Master Dongyang Ce. Upon arriving, he circled the Patriarch three times with his staff, then stood upright. The Patriarch said, 'As a Shramana (monk), one should possess three thousand dignities and eighty thousand subtle practices. From whence does the Great Virtue come, to generate such great arrogance?' The master said, 'The matter of birth and death is great, impermanence is swift.' The Patriarch said, 'Why not embody non-birth and understand non-swiftness?' The master said, 'Embodiment is non-birth, understanding is inherently without swiftness.' The Patriarch said, 'So it is, so it is.' At that time, the assembly was astonished. Only then did the master fully perform the proper etiquette of salutation and took his leave shortly after. The Patriarch said, 'Returning so quickly?' The master said, 'Originally, there is no movement, how can there be swiftness?' The Patriarch said, 'Who knows non-movement?' The master said, 'The benevolent one creates distinctions himself.' The Patriarch said, 'You have greatly attained the meaning of non-birth.' The master said, 'Does non-birth have meaning?' The Patriarch said, 'Without meaning, who would make distinctions?' The master said, 'Distinctions are also not meaning.' The Patriarch exclaimed, 'Excellent, excellent. Stay for one night.' At that time, he was called 'One Night Awakened.' The master wrote the 'Song of Enlightenment' and the 'Yongjia Collection'.
Zen Master Sikongshan Benjing
[Verse] Emperor Xuanzong of Tang (712-756) issued an edict for the master to come to the capital and ordered him to reside at the White Lotus Pavilion. Then, he summoned famous monks and scholars from both streets (of Chang'an city) to the inner palace to expound Buddhist principles with the master. At that time, there was Zen Master Yuan, who loudly said to the master, 'Now, in the presence of the Holy Emperor, to examine the tenets, we should ask directly and answer directly, without the need for verbose language. Just as the Zen master sees it, what is the Dao?' The master said, 'No-mind is the Dao.' Zen Master Yuan said, 'The Dao arises from the mind, how can you say that no-mind is the Dao?' The master said, 'The Dao originally has no name; it is because of the mind that it is called the Dao. If the name of the mind exists, the Dao is not empty. Since the exhaustive pursuit of the mind is nothing, upon what does the Dao rely to stand? Both are illusory, and all are false names.' Zen Master Yuan said, 'Does the Zen master see having body and mind as the Dao?' The master said, 'This mountain monk's body and mind are originally the Dao.' Yuan
曰。適言無心是道。今又言身心是道。豈不相違。師曰。無心是道。心泯道無。心道一如。故言無心是道。身心本來是道。道亦本是身心。身心本既是空。道亦窮源無有。遠曰。觀禪師形質甚小。卻會此理。師曰。大德只見山僧相。不見山僧無相。見相者。是大德所見。經云。凡所有相。皆是虛妄。若見諸相非相。即見其道。若以相為實。窮劫不能見道。遠曰。今請禪師。于相上說于無相。師曰。凈名經云。四大無主。身亦無我。無我所見。與道相應。大德。若以四大有主是我。若有我見。窮劫不可會道也。遠聞語失色。逡巡避席。師有偈曰。四大無主復如水。遇曲逢直無彼此。凈穢兩處不生心。壅決何曾有二意。觸境但似水無心。在世縱橫有何事。復云。一大如是。四大亦然。若明四大無主。即悟無心。若乃無心。自然契道。
○志明禪師問。若言無心是道。瓦礫無心。亦應是道。又曰。身心本來是道。四生十類皆有身心。亦應是道。師曰。大德。若作見聞覺知解會。與道懸殊。即是求見聞覺知之者。非是求道之人。經云。無眼耳鼻舌身意。六根尚無。見聞覺知。憑何而立。窮本不有。何處存心。焉得不同草木瓦礫。明杜口而退。師有偈曰。見聞覺知無障礙。聲香味觸常三昧。如鳥空中只么飛。無取無舍無憎
【現代漢語翻譯】 現代漢語譯本： 遠曰：『您之前說無心是道，現在又說身心是道，這豈不是自相矛盾？』 師曰：『無心是道，心泯滅則道顯現，心與道本為一體，所以說無心是道。身心本來就是道，道也本來就是身心。身心之本既是空，道也追溯根源便一無所有。』 遠曰：『我看禪師形體甚小，卻能領會此理。』 師曰：『大德（對僧人的尊稱）只看見山僧的表象，沒看見山僧的無相。見相的人，那是大德所見。經書上說：凡所有相，皆是虛妄。若能見到諸相非相，那就是見到了道。若把相當作真實，窮盡時間也無法見到道。』 遠曰：『現在請禪師在相上說說無相。』 師曰：『《維摩詰經》說：四大（地、水、火、風）無主，身體也沒有我。無我所見，與道相應。大德，如果認為四大有主，認為有我，若有我見，窮盡時間也不可能領會道。』 遠聽后臉色大變，退席避開。 師有偈語說：四大無主復如水，遇曲逢直無彼此。凈穢兩處不生心，壅決何曾有二意。觸境但似水無心，在世縱橫有何事。 又說：一大如此，四大亦然。若明白四大無主，就領悟了無心。若是無心，自然與道相契合。
志明禪師問：『如果說無心是道，瓦礫無心，也應該是道。又說身心本來是道，四生（胎生、卵生、濕生、化生）十類（佛教將眾生分為十類）皆有身心，也應該是道。』 師曰：『大德，如果從見聞覺知上去理解，就與道相差甚遠。那就是在追求見聞覺知，而不是在求道。經書上說：無眼耳鼻舌身意，六根（眼、耳、鼻、舌、身、意）尚且沒有，見聞覺知憑藉什麼而存在？追溯本源本來就沒有，哪裡存在心？怎麼能和草木瓦礫不同？』 志明杜口不言而退。 師有偈語說：見聞覺知無障礙，聲香味觸常三昧（佛教用語，指正定）。如鳥空中只么飛，無取無舍無憎愛。
【English Translation】 English version: Yuan said, 'You said earlier that 'no-mind' is the Dao (the Way, the Path), but now you say that 'body and mind' are the Dao. Isn't this contradictory?' The Master said, 'No-mind is the Dao; when the mind vanishes, the Dao appears. Mind and Dao are originally one, so it is said that no-mind is the Dao. Body and mind are originally the Dao, and the Dao is originally body and mind. Since the essence of body and mind is emptiness, the Dao, when traced to its source, is also non-existent.' Yuan said, 'I see that the Zen Master's physical form is quite small, yet he understands this principle.' The Master said, 'Virtuous One (a respectful term for monks), you only see the appearance of this mountain monk, but you do not see the non-appearance of this mountain monk. Those who see appearances, that is what the Virtuous One sees. The scriptures say: 'All forms are illusory. If you see all forms as non-forms, then you see the Dao.' If you take forms as real, you will not be able to see the Dao even after endless kalpas (eons).' Yuan said, 'Now, please, Zen Master, speak about non-appearance based on appearance.' The Master said, 'The Vimalakirti Sutra says: 'The four elements (earth, water, fire, wind) have no owner, and the body has no self.' What is seen without self is in accordance with the Dao. Virtuous One, if you think that the four elements have an owner and that there is a self, if you have a view of self, you will not be able to understand the Dao even after endless kalpas.' Upon hearing this, Yuan's face changed, and he withdrew from his seat. The Master had a verse saying: 'The four elements have no owner and are like water, meeting curves and straights without difference. In clean and dirty places, no mind arises; when blocked or released, there is never a second intention. When encountering circumstances, just be like water without mind; what matters in the world if you are free and unconstrained?' He also said: 'As with one element, so it is with all four. If you understand that the four elements have no owner, then you will realize no-mind. If there is no-mind, you will naturally be in harmony with the Dao.'
Zen Master Zhiming asked, 'If you say that no-mind is the Dao, then tiles and pebbles have no mind, so they should also be the Dao. And if you say that body and mind are originally the Dao, then all beings in the four forms of birth (womb-born, egg-born, moisture-born, transformation-born) and the ten categories (a classification of beings in Buddhism) have body and mind, so they should also be the Dao.' The Master said, 'Virtuous One, if you understand through seeing, hearing, feeling, and knowing, you are far from the Dao. That is seeking seeing, hearing, feeling, and knowing, not seeking the Dao. The scriptures say: 'Without eyes, ears, nose, tongue, body, or mind,' the six senses (eye, ear, nose, tongue, body, mind) do not even exist. Upon what do seeing, hearing, feeling, and knowing rely? Tracing back to the origin, they do not exist. Where does the mind exist? How can it be different from grass, trees, tiles, and pebbles?' Zhiming closed his mouth and retreated. The Master had a verse saying: 'Seeing, hearing, feeling, and knowing are without obstruction; sounds, smells, tastes, and touches are always in samadhi (a state of meditative consciousness). Like a bird flying in the sky, without taking, without rejecting, without hatred or love.'
愛。若會應處本無心。始得名為觀自在(次有禪師近臣問答。文繁不備)。
婺州玄策禪師
遊方時。屆于河朔。有隍禪師者。曾謁黃梅。自謂正受。師知隍所得未真。往問曰。汝坐於此作么。隍曰入定。師曰。汝言入定。有心邪。無心邪。若有心者。一切蠢動之類。皆應得定。若無心者。一切草木之流。亦合得定。曰我正入定時。則不見有有無之心。師曰。既不見有有無之心。即是常定。何有出入。若有出入。則非大定。隍無語。良久問。師嗣誰。師曰。我師曹溪六祖。曰六祖以何為禪定。師曰。我師云。夫妙湛圓寂。體用如如。五陰本空。六塵非有。不出不入。不定不亂。禪性無住。離住禪寂。禪性無生。離生禪想。心如虛空。亦無虛空之量。隍聞此說。遂造于曹溪。請決疑翳。而祖意與師冥符。隍始開悟。
河北智隍禪師
【頌】始參五祖。雖嘗咨決。而循乎漸行。乃往河北結庵長坐。積二十餘載。不見惰容。后遇策禪師激勵。遂往參六祖。祖愍其遠來。便垂開決。師于言下豁然契悟。前二十年所得心。都無影響。
南陽慧忠國師
【頌】一日喚侍者。者應諾。如是三召三應。師曰。將謂吾孤負汝。卻是汝孤負吾(僧問趙州。國師喚侍者。意作么生。州云。如人暗裡書字
【現代漢語翻譯】 現代漢語譯本：愛。如果能理解一切事物本性皆空，無心執著，才能稱得上是觀自在（接下來有一段禪師與近臣的問答，內容繁雜不在此處詳述）。
婺州玄策禪師
遊歷四方時，到達河朔地區。當地有一位隍禪師，曾拜謁過黃梅五祖弘忍（601-674），自認為已得到真正的禪定。玄策禪師知道隍禪師的領悟並不真切，於是前去問道：『你坐在這裡做什麼？』隍禪師回答：『入定。』玄策禪師問：『你說入定，是有心而入定，還是無心而入定？如果是有心而入定，那麼一切蠢動的生物都應該能夠入定；如果是無心而入定，那麼一切草木也應該能夠入定。』隍禪師說：『我正在入定的時候，就看不到有有心或無心的念頭。』玄策禪師說：『既然看不到有有心或無心的念頭，那就是常定，哪裡還有出入之分？如果有出入，那就不是大定。』隍禪師無言以對。過了很久，他問道：『禪師師承何人？』玄策禪師說：『我的老師是曹溪六祖慧能（638-713）。』隍禪師問：『六祖以什麼為禪定？』玄策禪師說：『我的老師說，妙湛圓寂，體用如如。五陰本空，六塵非有。不出不入，不定不亂。禪性無住，離住禪寂。禪性無生，離生禪想。心如虛空，亦無虛空之量。』隍禪師聽了這番話，於是前往曹溪，請求六祖解答疑惑。結果六祖的禪意與玄策禪師的說法暗合，隍禪師這才開悟。
河北智隍禪師
【頌】當初參拜五祖弘忍（601-674）時，雖然也曾請教決疑，但還是遵循漸悟的修行方式，於是前往河北結廬而居，長期靜坐。積累了二十多年，不見懈怠之色。後來遇到玄策禪師的激勵，於是前往參拜六祖慧能（638-713）。六祖憐憫他遠道而來，便開示決疑。智隍禪師在聽聞六祖的開示后，豁然開悟，之前二十年所領悟的心得，都變得毫無意義。
南陽慧忠國師
【頌】有一天，慧忠國師呼喚侍者，侍者應聲回答。這樣呼喚了三次，侍者也應答了三次。慧忠國師說：『我本以為是我辜負了你，卻原來是你辜負了我。』（有僧人問趙州禪師：慧忠國師呼喚侍者，意圖是什麼？趙州禪師回答說：就像人在黑暗中寫字一樣。）
【English Translation】 English version: Love. If one can understand that the nature of all things is fundamentally empty and without attachment, then one can be called Avalokiteśvara (Guān Zìzài, 'The Observer of the Sounds of the World'). (Next, there is a dialogue between a Chan master and a close minister, the content of which is complex and not detailed here.)
Chan Master Xuan Ce of Wuzhou
While traveling, he arrived in the Hebei region. There was a Chan master named Huang there who had visited Huangmei, the Fifth Patriarch Hongren (601-674), and claimed to have attained true samadhi. Chan Master Xuan Ce knew that Huang's understanding was not genuine, so he went and asked: 'What are you doing sitting here?' Chan Master Huang replied: 'Entering samadhi.' Chan Master Xuan Ce asked: 'When you say entering samadhi, is it with mind or without mind? If it is with mind, then all moving creatures should be able to enter samadhi; if it is without mind, then all plants and trees should also be able to enter samadhi.' Chan Master Huang said: 'When I am entering samadhi, I do not see the thought of having mind or not having mind.' Chan Master Xuan Ce said: 'Since you do not see the thought of having mind or not having mind, then that is constant samadhi, where is there coming and going? If there is coming and going, then it is not great samadhi.' Chan Master Huang was speechless. After a long time, he asked: 'Who is your teacher?' Chan Master Xuan Ce said: 'My teacher is the Sixth Patriarch Huineng (638-713) of Caoxi.' Chan Master Huang asked: 'What does the Sixth Patriarch consider to be samadhi?' Chan Master Xuan Ce said: 'My teacher said, 'The wonderful, still, perfect, and quiescent, the essence and function are suchness. The five skandhas are fundamentally empty, and the six sense objects are non-existent. There is no coming or going, no fixedness or confusion. The Chan nature has no abiding, being apart from abiding is Chan stillness. The Chan nature has no birth, being apart from birth is Chan thought. The mind is like empty space, and there is no measure of empty space either.' Chan Master Huang, upon hearing these words, went to Caoxi to ask the Sixth Patriarch to resolve his doubts. As a result, the Sixth Patriarch's Chan meaning coincided with Chan Master Xuan Ce's explanation, and Chan Master Huang then awakened.
Chan Master Zhihuang of Hebei
[Verse] When he first visited the Fifth Patriarch Hongren (601-674), although he had sought advice and resolution, he still followed the gradual path of practice. So he went to Hebei and built a hermitage to sit in meditation for a long time. He accumulated more than twenty years without showing any signs of laziness. Later, he was encouraged by Chan Master Xuan Ce, so he went to visit the Sixth Patriarch Huineng (638-713). The Sixth Patriarch, pitying him for coming from afar, then gave him an explanation to resolve his doubts. Chan Master Zhihuang, upon hearing the Sixth Patriarch's explanation, suddenly awakened. The understanding he had gained in the previous twenty years became meaningless.
National Teacher Huizhong of Nanyang
[Verse] One day, National Teacher Huizhong called his attendant, and the attendant responded. He called three times in this way, and the attendant responded three times. National Teacher Huizhong said: 'I thought I had failed you, but it turns out you have failed me.' (A monk asked Chan Master Zhaozhou: What was National Teacher Huizhong's intention in calling his attendant? Chan Master Zhaozhou replied: It's like a person writing characters in the dark.)
。字雖不成。文彩已彰)。
○上堂。禪宗學者。應遵佛語。一乘了義。契自心源。不了義者。互不相許。如獅子身中蟲。夫為人師。若涉名利。別開異端。則自他何益。如世大匠。斤斧不傷其手。香象所負。非驢能堪。
○僧問。若為得成佛去。師曰。佛與眾生。一時放卻。當處解脫。曰作么生得相應去。師曰。善惡不思。自見佛性。曰若為得證法身。師曰。越毗盧之境界。曰清凈法身作么生得。師曰。不著佛求耳。曰阿那個是佛。師曰。即心是佛。曰心有煩惱否。師曰。煩惱自離。曰豈不斷邪。師曰。斷煩惱者。即名二乘。煩惱不生。名大涅槃。曰坐禪看靜。此復若為。師曰。不垢不凈。寧用起心而看凈相。
○問見十方虛空是法身否。師曰。以想求取之。是顛倒見。
○問即心是佛。可修萬行否。師曰。諸聖皆具二嚴。豈撥無因果邪。又曰。我今答汝。窮劫不盡。言多去道遠矣。所以道。說法有所得。斯則野干鳴。說法無所得。是名師子吼。
【頌】上堂。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。萬法本閑。而人自鬧(頌見韶國師章)。
○師問僧。近離甚處。曰南方。師曰。南方知識以何法示人。曰南方知識祇道。一朝風火散后。如蛇退皮。如龍換骨。本
【現代漢語翻譯】 現代漢語譯本： 字雖然寫得不夠好，但文采已經顯露出來了。 上堂開示。禪宗的學人，應當遵循佛的教誨，以一乘了義（唯一能達到究竟真理的教義）來契合自己的心源。對於不了義（不能直接表達究竟真理的教義），彼此不應認可。這就像獅子身上的蟲子一樣會反噬自身。作為人師，如果涉及名利，另立異端，那麼對於自己和他人有什麼好處呢？如同世間的優秀工匠，斧頭不會傷到自己的手。香象所承擔的重量，不是驢子所能承受的。 有僧人問：『要怎樣才能成佛呢？』 師父說：『佛與眾生，一時都放下，當下就能解脫。』 僧人問：『要怎樣才能相應呢？』 師父說：『善惡都不思量，自然就能見到佛性。』 僧人問：『要怎樣才能證得法身呢？』 師父說：『超越毗盧遮那佛（宇宙一切法的總稱）的境界。』 僧人問：『清凈法身要怎樣才能得到呢？』 師父說：『不執著于佛去求。』 僧人問：『哪個是佛呢？』 師父說：『即心是佛。』 僧人問：『心有煩惱嗎？』 師父說：『煩惱自然會離開。』 僧人問：『難道不需要斷除嗎？』 師父說：『斷除煩惱的人，就叫做二乘（聲聞乘和緣覺乘）。煩惱不生起，就叫做大涅槃（不生不滅的境界）。』 僧人問：『坐禪看靜，這又該怎麼理解呢？』 師父說：『不垢不凈，哪裡需要起心去看清凈的表象？』 有人問：『看見十方虛空就是法身嗎？』 師父說：『用想像去求取，這是顛倒的見解。』 有人問：『既然即心是佛，可以修習萬行嗎？』 師父說：『諸佛菩薩都具備福德和智慧兩種莊嚴，難道是否定因果嗎？』 又說：『我今天回答你，窮盡時間也說不完。說得越多，離道越遠。』 所以說，說法有所得，那就是野干（一種野獸）的叫聲；說法無所得，這才是獅子吼。 【頌】上堂開示。青色的藤蘿，沿著寒冷的松樹直上頂端。白雲淡淡地飄浮，出沒于廣闊的太虛之中。萬法本來清閑，而人自己擾亂。（頌見韶國師章） 師父問僧人：『最近從哪裡來？』 僧人說：『南方。』 師父說：『南方的知識（指有智慧的人）用什麼法來開示人？』 僧人說：『南方的知識只是說，一旦風火（指地水火風四大元素）消散之後，就像蛇蛻皮，像龍換骨，本來...
【English Translation】 English version: Although the writing is not perfect, the literary talent is already evident. Upon ascending the platform (Shangtang), the Zen students should follow the Buddha's teachings, using the One Vehicle's ultimate meaning (Ekayana, the only teaching that leads to ultimate truth) to align with their own mind-source. Those teachings that are not ultimate (not directly expressing the ultimate truth) should not be mutually accepted. This is like a worm within the lion's body, which will turn around and bite itself. If a teacher is involved in fame and profit, and establishes different heterodoxies, then what benefit is there for himself and others? Like the world's great craftsmen, the axe does not injure their hands. What the fragrant elephant carries, the donkey cannot bear. A monk asked: 'How can one attain Buddhahood?' The master said: 'Buddha and sentient beings, let go of them all at once, and you will be liberated in the present moment.' The monk asked: 'How can one be in accord with it?' The master said: 'Do not think about good or evil, and you will naturally see the Buddha-nature.' The monk asked: 'How can one attain the Dharmakaya (the body of the Dharma, the ultimate reality)?' The master said: 'Transcend the realm of Vairocana (the totality of all dharmas in the universe).' The monk asked: 'How can the pure Dharmakaya be obtained?' The master said: 'Do not seek the Buddha by clinging to the Buddha.' The monk asked: 'Which one is the Buddha?' The master said: 'The mind itself is the Buddha.' The monk asked: 'Does the mind have afflictions?' The master said: 'Afflictions will naturally depart.' The monk asked: 'Is there no need to cut them off?' The master said: 'Those who cut off afflictions are called the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). When afflictions do not arise, it is called Great Nirvana (the state of non-birth and non-death).' The monk asked: 'What about sitting in meditation and watching stillness?' The master said: 'Neither defiled nor pure, why bother to arouse the mind to look at pure appearances?' Someone asked: 'Is seeing the ten directions of empty space the Dharmakaya?' The master said: 'To seek it with imagination is a reversed view.' Someone asked: 'Since the mind itself is the Buddha, can one cultivate the myriad practices?' The master said: 'All Buddhas and Bodhisattvas possess both merit and wisdom adornments, how can you deny cause and effect?' He also said: 'If I answer you today, I will not be able to finish even after endless eons. The more you say, the further you are from the Way.' Therefore, it is said that speaking with something to be gained is the howling of a jackal; speaking with nothing to be gained is called the lion's roar. [Verse] Upon ascending the platform (Shangtang). The green vine climbs straight to the top of the cold pine. White clouds float faintly, appearing and disappearing in the vast emptiness. The myriad dharmas are originally at ease, but people disturb themselves. (See the chapter of National Teacher Shao). The master asked the monk: 'Where did you come from recently?' The monk said: 'The South.' The master said: 'What Dharma do the teachers in the South use to instruct people?' The monk said: 'The teachers in the South only say that once the wind and fire (referring to the four great elements of earth, water, fire, and wind) dissipate, it is like a snake shedding its skin, like a dragon changing its bones, originally...
爾真性。宛然無壞。師曰。苦哉苦哉。南方知識說法。半生半滅。曰南方知識即如是。未審和尚此間說何法。師曰。我此間身心一如。身外無餘。曰和尚何得將泡幻之身。同於法體。師曰。你為甚麼入于邪道。曰甚麼處是某入于邪道處。師曰。不見教中道。若以色見我。以音聲求我。是人行邪道。不能見如來。
○有人問。如何是解脫。師曰。諸法不相到。當處解脫。曰恁么即斷去也。師曰。向汝道。諸法不相到。斷甚麼。
○師問本凈禪師。汝已后見奇特言語如何。凈曰。無一念心愛。師曰。是汝屋裡事。
【評】【頌】唐肅宗問。如何是十身調御。師乃起立曰。會么。帝曰不會。師曰。與老僧過凈瓶來 帝又問曰。如何是無諍三昧。師曰。檀越蹋毗盧頂上行。帝曰。此意如何。師曰。莫認自己清凈法身 帝又問。師都不視之。曰朕是大唐天子。師何以殊不顧視。師曰。還見虛空么。帝曰見。師曰。他還眨眼視陛下否(評唱頌古稍異。覽者審焉)。
【評】【頌】師以化緣將畢。涅槃時至。乃辭代宗。代宗曰。師滅度后。弟子將何所記。師曰。告檀越造取一所無縫塔。帝曰。就師請取塔樣。師良久曰。會么。帝曰不會。師曰。貧道去後。有侍者應真。卻知此事。乞詔問之。師遷化后。帝詔
【現代漢語翻譯】 現代漢語譯本： 『爾真性。宛然無壞。』 師說：『苦哉苦哉。南方知識說法。半生半滅。』 那人說：『南方知識就是這樣，不知道和尚您這裡說什麼法？』 師說：『我這裡身心一如，身外無餘。』 那人說：『和尚怎麼能將泡幻之身，等同於法體？』 師說：『你為什麼入了邪道？』 那人說：『哪裡是我入了邪道的地方？』 師說：『沒看見經教中說，若以色相見我，以音聲求我，是人行邪道，不能見如來（Tathagata，如來）。』
有人問：『如何是解脫？』 師說：『諸法不相到，當處解脫。』 那人說：『這麼說就是斷去了？』 師說：『我向你說，諸法不相到，斷什麼？』
師問本凈禪師：『你以後見到奇特的言語會怎麼樣？』 本凈說：『沒有一念心愛。』 師說：『這是你屋裡的事。』
【評】【頌】唐肅宗（711-762）問：『如何是十身調御？』 師就站起來說：『會么？』 皇帝說不會。師說：『與老僧過凈瓶來。』 皇帝又問：『如何是無諍三昧（Samadhi，三昧）？』 師說：『檀越（Danyue，施主）蹋毗盧（Vairocana，毗盧遮那佛）頂上行。』 皇帝說：『此意如何？』 師說：『莫認自己清凈法身。』 皇帝又問。師都不看他。皇帝說：『朕是大唐天子，師為何如此不顧視？』 師說：『還見虛空么？』 皇帝說見。師說：『他還眨眼看陛下么？』 (評唱頌古稍異。覽者審焉)。
【評】【頌】師因為化緣將盡，涅槃（Nirvana，涅槃）時至，就向代宗（726-779）告辭。代宗說：『師父滅度后，弟子將用什麼來紀念？』 師說：『告訴檀越造一所無縫塔。』 皇帝說：『就向師父請教塔的樣式。』 師沉默良久說：『會么？』 皇帝說不會。師說：『貧道去後，有侍者應真，卻知道此事，請您下詔問他。』 師遷化后，皇帝下詔。
【English Translation】 English version: 『Your true nature is perfectly without decay.』 The master said, 『Alas, alas. The southern teachers speak of a Dharma that is half-alive and half-dead.』 The person said, 『The southern teachers are just like that. I don't know what Dharma you are speaking of here, Master?』 The master said, 『Here, my body and mind are one, and there is nothing remaining outside the body.』 The person said, 『How can the Master equate the illusory body with the Dharmakaya (法體, Dharma body)?』 The master said, 『Why have you entered a heretical path?』 The person said, 『Where is it that I have entered a heretical path?』 The master said, 『Haven't you seen it said in the teachings, 'If one sees me through form, or seeks me through sound, this person walks a heretical path and cannot see the Tathagata (如來, Thus Come One).』
Someone asked, 『What is liberation?』 The master said, 『When all dharmas (法, phenomena) do not reach each other, there is liberation at that very place.』 The person said, 『Does that mean it is cut off?』 The master said, 『I told you, all dharmas do not reach each other, what is there to cut off?』
The master asked Zen Master Benjing, 『What will you do when you see extraordinary words in the future?』 Benjing said, 『There is not a single thought of love.』 The master said, 『That is your own affair.』
[Commentary][Verse] Emperor Suzong of Tang (唐肅宗, 711-762) asked, 『What is the Tamer of the Ten Bodies?』 The master stood up and said, 『Do you understand?』 The emperor said he did not understand. The master said, 『Bring the old monk a clean bottle.』 The emperor then asked, 『What is the Samadhi (三昧, concentration) of Non-Contention?』 The master said, 『Danyue (檀越, benefactor) walks on top of Vairocana's (毗盧, Buddha Vairocana) head.』 The emperor said, 『What does this mean?』 The master said, 『Do not recognize your own pure Dharmakaya (法身, Dharma body).』 The emperor then asked. The master did not look at him at all. The emperor said, 『I am the Emperor of the Great Tang, why do you not look at me?』 The master said, 『Do you see the void?』 The emperor said he did. The master said, 『Does it blink and look at Your Majesty?』 (The commentary and verses are slightly different. Readers should examine them carefully).
[Commentary][Verse] Because the master's karmic connections were about to end and Nirvana (涅槃, enlightenment) was at hand, he bid farewell to Emperor Daizong (代宗, 726-779). Emperor Daizong said, 『After the master passes away, what will the disciple use to commemorate him?』 The master said, 『Tell Danyue (檀越, benefactor) to build a seamless stupa.』 The emperor said, 『Please ask the master for the design of the stupa.』 The master was silent for a long time and said, 『Do you understand?』 The emperor said he did not understand. The master said, 『After I leave, there will be an attendant Yingzhen (應真, Arhat) who will know about this matter. Please issue an edict to ask him.』 After the master passed away, the emperor issued an edict.
應真問此意如何。真述偈曰。湘之南。潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識(應真后住耽源山)。
荷澤神會禪師
年十四為沙彌。謁六祖。祖曰。知識遠來大艱辛。將本來否。若有本。則合識主。試說看。師曰。以無住為本。見即是主。祖曰。這沙彌爭合取次語。便打。師于杖下思惟曰。大善知識。歷劫難逢。今既得遇。豈惜身命。自此給侍。
【頌】他日祖告眾曰。吾有一物。無頭無尾。無名無字。無背無面。諸人還識否。師乃出曰。是諸佛之本源。乃神會之佛性。祖曰。向汝道。無名無字。汝便喚作本源佛性。師禮拜而退。祖曰。此子向後。設有把茆蓋頭。也只成得個知解宗徒(法眼云。古人授記人終不錯。如今立知解為宗。即荷澤也)。
○師尋往西京受戒。唐景隆年中。卻歸曹溪閱大藏經。于內六處有疑。問於六祖 第一問。戒定慧曰。所用戒何物。定從何處修。慧因何處起。所見不通流。祖曰。定即定其心。將戒戒其行。性中常慧照。自見自知深 第二問。本無今有有何物。本有今無無何物。誦經不見有何義。真似騎驢更覓驢。祖曰。前念惡業本無。后念善生今有。唸唸常行善行。後代人天不久。汝今正聽吾言。吾即本無今有 第三問。將生滅卻滅。將
【現代漢語翻譯】 現代漢語譯本 應真問：『這是什麼意思？』應真自己解釋說：『湘江之南，潭州之北，那裡有黃金足以充滿一個國家。在沒有影子的樹下，大家同乘一條船。琉璃殿上，卻沒有知識。』（應真後來住在耽源山）。
荷澤神會禪師
十四歲時為沙彌（佛教術語，指出家但尚未正式受戒的男性）。去拜見六祖慧能。六祖說：『你遠道而來，一定很辛苦。帶著你的『本來面目』來了嗎？如果有所謂的『本來』，就應該認識它的主人。試著說說看。』神會說：『以無住為根本，見性就是主人。』六祖說：『這個沙彌怎麼隨便亂說話！』便打了他。神會在棍杖下思惟：『大善知識（指對佛法有深刻理解和指導能力的人），歷經劫難才能遇到。如今既然遇到了，怎麼能吝惜身命？』從此侍奉六祖。
【頌】後來六祖告訴大家說：『我有一物，無頭無尾，無名無字，無背無面。你們有人認識它嗎？』神會於是站出來說：『這是諸佛的本源，是神會的佛性。』六祖說：『我已經說了，無名無字，你卻叫它本源佛性。』神會禮拜後退下。六祖說：『這孩子以後，即使搭個茅棚住下，也只能成為一個知解宗徒（法眼禪師說：古人給人授記，終究不會錯。如今把知解當成宗旨，就是荷澤宗）。』
神會禪師之後前往西京受戒。唐景龍年間（710-711年），回到曹溪閱讀大藏經。對於其中的六處地方有疑問，向六祖請教：第一問，關於戒定慧：『所用的戒是什麼？定從哪裡修？慧因何處而起？所見不能通達流暢。』六祖說：『定就是安定你的心，用戒來約束你的行為。自性中常常有智慧照耀，自然能見到和知道深奧的道理。』第二問，『本來沒有現在有的，是有什麼？本來有現在沒有的，是沒有什麼？誦經卻看不見，是什麼意思？真像騎著驢還要去找驢。』六祖說：『前唸的惡業本來沒有，后唸的善念生起現在才有。唸唸常常行善，後代就能生在人天善處。你現在認真聽我說，我的存在就是本來沒有現在有的。』第三問，『將生滅的滅掉，將』
【English Translation】 English version Yingzhen asked, 'What does this mean?' Zhen himself explained, saying, 'South of the Xiang River, north of Tanzhou, there is gold enough to fill a country. Under the shadowless tree, everyone is in the same boat. In the Lapis Lazuli Palace, there is no knowledge.' (Yingzhen later resided on Mount Danyan).
Zen Master Heze Shenhui
At the age of fourteen, he became a Shami (Buddhist term for a male novice who has not yet been formally ordained). He went to see the Sixth Patriarch Huineng. The Sixth Patriarch said, 'You have come from afar, it must have been difficult. Have you brought your 'original face' with you? If there is such a thing as 'original,' then you should recognize its master. Try to say it.' Shenhui said, 'Taking no-abiding as the root, seeing the nature is the master.' The Sixth Patriarch said, 'This Shami speaks carelessly!' and struck him. Shenhui contemplated under the staff, 'A great Kalyanamitra (a person with deep understanding and guidance in Buddhism) is difficult to meet even in kalpas. Now that I have met him, how can I begrudge my life?' From then on, he served the Sixth Patriarch.
[Verse] Later, the Sixth Patriarch told everyone, 'I have a thing, without head or tail, without name or word, without back or face. Does anyone recognize it?' Shenhui then came forward and said, 'This is the source of all Buddhas, it is Shenhui's Buddha-nature.' The Sixth Patriarch said, 'I already said, without name or word, yet you call it the source of Buddha-nature.' Shenhui bowed and retreated. The Sixth Patriarch said, 'This child, even if he builds a thatched hut to live in later, will only become a follower of intellectual understanding (Dharma Eye Zen Master said: The ancients' predictions about people were never wrong. Now, establishing intellectual understanding as the doctrine is Heze's school).'
Zen Master Shenhui later went to Xijing to receive ordination. During the Jinglong era of the Tang Dynasty (710-711 AD), he returned to Caoqi to read the Tripitaka. He had doubts about six places within it and asked the Sixth Patriarch: First question, regarding Sila (precepts), Samadhi (concentration), and Prajna (wisdom): 'What is the Sila used for? Where is Samadhi cultivated? Where does Prajna arise from? What is seen cannot flow smoothly.' The Sixth Patriarch said, 'Samadhi is to stabilize your mind, use Sila to restrain your actions. Wisdom constantly shines within the nature, naturally you can see and know profound truths.' Second question, 'What is it that originally was not but now is? What is it that originally was but now is not? What does it mean to recite scriptures but not see it? It's like riding a donkey and still looking for a donkey.' The Sixth Patriarch said, 'The evil karma of the previous thought originally was not, the good thought of the later thought arises and now is. Constantly doing good deeds in every thought, future generations can be born in good realms of humans and devas. Now listen carefully to what I say, my existence is what originally was not but now is.' Third question, 'To extinguish what is born and dies, to'
滅滅卻生。不了生滅義。所見似聾盲。祖曰。將生滅卻滅。令人不執性。將滅滅卻生。令人心離境。未即離二邊。自除生滅病 第四問。先頓而後漸。先漸而後頓。不悟頓漸人。心裡常迷悶。祖曰。聽法頓中漸。悟法漸中頓。修行頓中漸。證果漸中頓。頓漸是常因。悟中不迷悶 第五問。先定后慧。先慧后定。定慧后初。何生為正。祖曰。常生清凈心。定中而有慧。于境上無心。慧中而有定。定慧等無先。雙修自心正 第六問。先佛而後法。先法而後佛。佛法本根源。起從何處出。祖曰。說即先佛而後法。聽即先法而後佛。若論佛法本根源。一切眾生心裡出。
○祖滅后二十年間。曹溪頓旨。沉廢于荊吳嵩岳。漸門盛行於秦洛。師入京。天寶四年。方定兩宗(南能頓宗北秀漸教)乃著顯宗記。盛行於世。
耽源應真禪師
為國師侍者時。一日國師在法堂中師入來。國師乃放下一足。師見便出。良久卻回。國師曰。適來意作么生。師曰。向阿誰說即得。國師曰。我問你。師曰。甚麼處見某甲。
【頌】師又問。百年後。有人問極則事如何。國師曰。幸自可憐生。須要覓個護身符子作么。
○麻谷問。十二面觀音豈不是聖。師曰是。麻谷與師一摑。師曰。想汝未到此境。
蒙山光寶
【現代漢語翻譯】 現代漢語譯本 滅滅卻生，不了生滅義，所見似聾盲。（意思是：如果試圖通過消滅生來達到滅，卻不瞭解生滅的真正含義，那麼所見就像聾子和瞎子一樣。） 祖曰：將生滅卻滅，令人不執性；將滅滅卻生，令人心離境。未即離二邊，自除生滅病。（六祖說：如果能將生滅的念頭也滅掉，就能使人不執著于固定的自性；如果能將滅的念頭也滅掉，就能使人心不被外境所束縛。如果能不執著于生滅兩邊，自然就能消除生滅帶來的煩惱。） 第四問：先頓而後漸，先漸而後頓，不悟頓漸人，心裡常迷悶。（意思是：是先頓悟而後漸修，還是先漸修而後頓悟？不明白頓悟和漸修的人，心裡常常感到迷惑。） 祖曰：聽法頓中漸，悟法漸中頓，修行頓中漸，證果漸中頓。頓漸是常因，悟中不迷悶。（六祖說：聽聞佛法時，頓悟中包含漸修；領悟佛法時，漸修中包含頓悟；修行時，頓悟中包含漸修；證得果位時，漸修中包含頓悟。頓悟和漸修是常有的因緣，在領悟中就不會感到迷惑。） 第五問：先定后慧，先慧后定，定慧后初，何生為正？（意思是：是先修定而後生慧，還是先修慧而後生定？定和慧哪個先哪個后，哪個才是正確的？） 祖曰：常生清凈心，定中而有慧；于境上無心，慧中而有定。定慧等無先，雙修自心正。（六祖說：常常保持清凈的心，在禪定中自然會產生智慧；對外境不起分別心，在智慧中自然會有禪定。禪定和智慧沒有先後之分，同時修習才能使自心端正。） 第六問：先佛而後法，先法而後佛，佛法本根源，起從何處出？（意思是：是先有佛而後有法，還是先有法而後有佛？佛法的根本源頭，是從哪裡產生的？） 祖曰：說即先佛而後法，聽即先法而後佛。若論佛法本根源，一切眾生心裡出。（六祖說：從說法（弘揚）的角度來說，是先有佛而後有法；從聽法的角度來說，是先有法而後有佛。如果說佛法的根本源頭，是從一切眾生的心裡產生的。） ○祖滅后二十年間，曹溪頓旨，沉廢于荊吳嵩岳，漸門盛行於秦洛。師入京，天寶四年（745年），方定兩宗（南能頓宗北秀漸教），乃著顯宗記，盛行於世。（六祖慧能圓寂后二十年間，曹溪的頓悟宗旨，在荊吳嵩岳一帶衰落，漸修法門在秦洛一帶盛行。神會大師進入京城，在天寶四年（745年），才確定了禪宗的兩個宗派（南能的頓悟宗和北秀的漸修教），於是撰寫了《顯宗記》，在世間盛行。） 耽源應真禪師 為國師侍者時，一日國師在法堂中師入來，國師乃放下一足，師見便出。良久卻回，國師曰：適來意作么生？師曰：向阿誰說即得？國師曰：我問你。師曰：甚麼處見某甲？（耽源應真禪師作為國師的侍者時，有一天國師在法堂中，禪師走進來，國師就放下一隻腳。禪師看見后就出去了。過了很久又回來，國師問：剛才是什麼意思？禪師說：向誰說才好呢？國師說：我問你。禪師說：在什麼地方看見我？） 【頌】師又問：百年後，有人問極則事如何？國師曰：幸自可憐生，須要覓個護身符子作么？（禪師又問：百年之後，如果有人問什麼是最高的道理？國師說：已經夠可憐了，還需要找個護身符做什麼？） ○麻谷問：十二面觀音豈不是聖？師曰是。麻谷與師一摑，師曰：想汝未到此境。（麻谷問：十二面觀音難道不是聖人嗎？禪師說是。麻谷打了禪師一巴掌，禪師說：想必你還沒有達到這個境界。） 蒙山光寶
【English Translation】 English version 'Extinguishing extinguishes birth, but failing to understand the meaning of birth and extinction, what is seen is like being deaf and blind.' (Meaning: If one tries to achieve extinction by eliminating birth, but does not understand the true meaning of birth and extinction, then what is seen is like a deaf and blind person.) The Patriarch said: 'Extinguishing the extinction of birth causes people not to cling to inherent nature; extinguishing the extinction of extinction causes the mind to be detached from objects. Not immediately separating from the two extremes, one naturally eliminates the illness of birth and extinction.' (The Sixth Patriarch said: If one can extinguish even the thought of extinguishing birth and extinction, it will cause people not to cling to a fixed self-nature; if one can extinguish even the thought of extinguishing extinction, it will cause the mind not to be bound by external objects. If one can not cling to the two extremes of birth and extinction, one can naturally eliminate the afflictions caused by birth and extinction.) Fourth question: 'First sudden then gradual, first gradual then sudden; those who do not understand sudden and gradual enlightenment are constantly confused in their minds.' (Meaning: Is it first sudden enlightenment and then gradual cultivation, or first gradual cultivation and then sudden enlightenment? Those who do not understand sudden and gradual enlightenment often feel confused in their minds.) The Patriarch said: 'Hearing the Dharma, suddenness contains gradualness; understanding the Dharma, gradualness contains suddenness; practicing, suddenness contains gradualness; attaining fruition, gradualness contains suddenness. Suddenness and gradualness are constant causes; in understanding, there is no confusion.' (The Sixth Patriarch said: When hearing the Dharma, sudden enlightenment contains gradual cultivation; when understanding the Dharma, gradual cultivation contains sudden enlightenment; when practicing, sudden enlightenment contains gradual cultivation; when attaining fruition, gradual cultivation contains sudden enlightenment. Sudden and gradual enlightenment are constant causes, and in understanding, there will be no confusion.) Fifth question: 'First samadhi then wisdom, first wisdom then samadhi; samadhi and wisdom, which comes first and which is correct?' (Meaning: Is it first cultivating samadhi and then generating wisdom, or first cultivating wisdom and then generating samadhi? Which comes first, samadhi or wisdom, and which is correct?) The Patriarch said: 'Constantly generate a pure mind; in samadhi, there is wisdom; having no mind towards objects, in wisdom, there is samadhi. Samadhi and wisdom are equal and without precedence; cultivating both, the mind is naturally correct.' (The Sixth Patriarch said: Constantly maintain a pure mind, and wisdom will naturally arise in samadhi; having no discriminating mind towards external objects, samadhi will naturally be present in wisdom. Samadhi and wisdom have no precedence, and cultivating both simultaneously will naturally make the mind correct.) Sixth question: 'First Buddha then Dharma, first Dharma then Buddha; the fundamental source of the Buddha-Dharma, where does it arise from?' (Meaning: Is there first Buddha and then Dharma, or first Dharma and then Buddha? Where does the fundamental source of the Buddha-Dharma arise from?) The Patriarch said: 'Speaking, it is first Buddha then Dharma; listening, it is first Dharma then Buddha. If discussing the fundamental source of the Buddha-Dharma, it arises from the minds of all sentient beings.' (The Sixth Patriarch said: From the perspective of speaking (propagating), there is first Buddha and then Dharma; from the perspective of listening, there is first Dharma and then Buddha. If speaking of the fundamental source of the Buddha-Dharma, it arises from the minds of all sentient beings.) ○ Twenty years after the Patriarch's passing, the sudden teachings of Caoxi declined in Jing, Wu, and Songyue, while the gradual teachings flourished in Qin and Luo. The Master entered the capital, and in the fourth year of Tianbao (745 AD), he established the two schools (the Southern School of Sudden Enlightenment of Neng and the Northern School of Gradual Teaching of Xiu), and then wrote the Record of Manifestation, which became popular in the world. (Twenty years after the Sixth Patriarch Huineng passed away, the sudden enlightenment teachings of Caoxi declined in the areas of Jing, Wu, and Songyue, while the gradual cultivation teachings flourished in the areas of Qin and Luo. Master Shenhui entered the capital, and in the fourth year of Tianbao (745 AD), he established the two schools of Chan (the Southern School of Sudden Enlightenment of Neng and the Northern School of Gradual Teaching of Xiu), and then wrote the 'Record of Manifestation,' which became popular in the world.) Chan Master Danyan Yingzhen When he was the attendant of the National Teacher, one day the National Teacher was in the Dharma hall and the Master entered. The National Teacher put down one foot, and the Master saw this and left. After a long time, he returned, and the National Teacher said: 'What was the meaning just now?' The Master said: 'Who can I tell?' The National Teacher said: 'I am asking you.' The Master said: 'Where did you see me?' (When Chan Master Danyan Yingzhen was the attendant of the National Teacher, one day the National Teacher was in the Dharma hall and the Chan Master entered. The National Teacher put down one foot. The Chan Master saw this and left. After a long time, he returned, and the National Teacher asked: 'What was the meaning just now?' The Chan Master said: 'Who can I tell?' The National Teacher said: 'I am asking you.' The Chan Master said: 'Where did you see me?') [Verse] The Master also asked: 'A hundred years from now, if someone asks what is the ultimate truth, what should I say?' The National Teacher said: 'It is already pitiful enough, why do you need to seek a talisman?' (The Chan Master also asked: 'A hundred years from now, if someone asks what is the highest truth, what should I say?' The National Teacher said: 'It is already pitiful enough, why do you need to seek a talisman?') ○ Magu asked: 'Isn't the Twelve-Faced Avalokiteśvara a sage?' The Master said yes. Magu slapped the Master, and the Master said: 'I think you have not reached this state.' (Magu asked: 'Isn't the Twelve-Faced Avalokiteśvara a sage?' The Master said yes. Magu slapped the Master, and the Master said: 'I think you have not reached this state.') Mengshan Guangbao
禪師
初謁荷澤。澤謂之曰。汝名光寶。名以定體。寶即己有。光非外來。縱汝意用而無少乏。長夜蒙照而無間歇。汝還信否。師曰。信則信矣。未審光之與寶。同邪異邪。澤曰。光即寶。寶即光。何有同異之名乎。師曰。眼耳緣聲色時。為復抗行。為有回互。澤曰。抗互且置。汝指何法為聲色之體乎。師曰。如師所說。即無有聲色可得。澤曰。汝若了聲色體空。亦信眼耳諸根。及與凡與聖平等如幻。抗行回互。其理昭然。師由是領悟。禮辭而去。
圭峰宗密禪師
大和中徴入內。賜紫衣。帝累問法要。朝士歸慕。唯相國裴公休。深入堂奧。受教為外護。師以禪教學者。互相非毀。遂著禪源諸詮。寫錄諸家所述詮表禪門根源道理文字句偈。集為一藏。(或云一百卷)以貽後代。
○其都序略曰。禪是天竺之語。具云禪那。此云思惟修。亦云靜慮。皆定慧之通稱也。源者是一切眾生本覺真性。亦名佛性。亦名心地悟之名慧。修之名定。定慧通名為禪。此性是禪之本源。故名禪源。亦名禪那。理行者。此之本源是禪理。忘情契之是禪行。故云理行。然今所集諸家述作。多譚禪理。少說禪行。故且以禪源題之。今時有人。但目真性為禪者。是不達理行之旨。又不辯華竺之音也。然非離真性。別有禪
【現代漢語翻譯】 現代漢語譯本 禪師
最初拜見荷澤禪師（Heze）。荷澤禪師對他說：『你的名字叫光寶。名字決定了你的本體。寶就是你自身擁有的，光不是從外面來的。即使你隨意使用它也不會減少，長夜裡它照耀著你也不會停歇。你相信嗎？』禪師說：『相信是相信，但不知道光和寶，是相同還是不同？』荷澤禪師說：『光就是寶，寶就是光，哪裡有什麼相同不同的說法呢？』禪師說：『眼睛和耳朵接觸到聲音和顏色時，是互相牴觸，還是互相融合？』荷澤禪師說：『牴觸和融合暫且放下，你指出什麼法是聲音和顏色的本體呢？』禪師說：『正如您所說，根本沒有聲音和顏色可以得到。』荷澤禪師說：『你如果明白了聲音和顏色的本體是空，也就相信眼睛和耳朵等各種感官，以及凡人和聖人都是平等如幻的。牴觸和融合的道理也就很明顯了。』禪師因此領悟，行禮告辭而去。
圭峰宗密禪師（Guifeng Zongmi）
唐朝大和年間（827-835）被召入宮內，皇帝賜予他紫衣。皇帝多次詢問佛法的要義，朝廷官員都歸心仰慕。只有宰相裴休，深入佛法的精髓，接受宗密禪師的教導並作為護法。宗密禪師因為當時研究禪學的人互相誹謗，於是撰寫了《禪源諸詮》，抄錄各家所著的詮釋禪門根源道理的文字和偈語，彙集成一部藏經（有人說是100卷），留給後代。
《都序》略述：禪是天竺（古印度）的語言，完整的說法是禪那（Dhyana），這裡翻譯為思惟修，也翻譯為靜慮，都是定和慧的通稱。源，是一切眾生本覺的真性，也叫做佛性，也叫做心地。領悟它叫做慧，修習它叫做定，定和慧合稱為禪。這個真性是禪的本源，所以叫做禪源，也叫做禪那。理行，這個本源是禪理，忘卻情感去契合它就是禪行，所以叫做理行。然而現在所收集的各家著作，大多談論禪理，很少談論禪行，所以暫且用禪源來命名。現在有人，只把真性看作是禪，這是不明白理行的宗旨，也不瞭解華（中國）和竺（印度）的語音差異。然而禪並非脫離真性而獨立存在。
【English Translation】 English version Zen Master
He initially visited Heze (荷澤). Heze said to him, 'Your name is Guangbao (光寶). The name defines your essence. Bao (寶, treasure) is what you already possess. Guang (光, light) does not come from outside. Even if you use it at will, it will not diminish. It illuminates you throughout the long night without ceasing. Do you believe this?' The Zen master said, 'I believe it, but I don't know if Guang and Bao are the same or different?' Heze said, 'Guang is Bao, and Bao is Guang. Why speak of same or different?' The Zen master said, 'When the eyes and ears come into contact with sound and form, do they resist each other or do they interact?' Heze said, 'Let's put aside resistance and interaction for now. What Dharma do you point to as the essence of sound and form?' The Zen master said, 'As you say, there is no sound or form to be obtained.' Heze said, 'If you understand that the essence of sound and form is empty, you will also believe that the eyes, ears, and all other senses, as well as ordinary beings and sages, are equally illusory. The principle of resistance and interaction will then be clear.' The Zen master then understood, bowed, and departed.
Zen Master Guifeng Zongmi (圭峰宗密)
During the Dahe period (大和, 827-835) of the Tang Dynasty, he was summoned to the palace, and the emperor bestowed upon him a purple robe. The emperor repeatedly asked about the essentials of the Dharma, and court officials all admired him. Only the Chancellor Pei Xiu (裴休) deeply understood the essence of the Dharma, received Zongmi's teachings, and became a protector of the Dharma. Because scholars of Chan (禪) at the time were slandering each other, Zongmi wrote the 'Comprehensive Explanations of the Source of Chan (禪源諸詮),' copying the writings of various schools that explained the root and principles of the Chan gate, compiling them into a collection (some say 100 volumes) to leave to future generations.
The preface briefly states: 'Chan is a term from Tianzhu (天竺, ancient India), fully expressed as Dhyana (禪那), which is translated here as 'contemplative cultivation' or 'quiet contemplation,' both being general terms for Samadhi (定, concentration) and Prajna (慧, wisdom). The 'source' is the original awakened true nature of all beings, also called Buddha-nature (佛性) or mind-ground (心地). Realizing it is called wisdom, cultivating it is called concentration, and the combination of concentration and wisdom is called Chan. This nature is the source of Chan, so it is called the Source of Chan, also called Dhyana. 'Principle and practice' means that this source is the principle of Chan, and forgetting emotions to accord with it is the practice of Chan. However, the collected works mostly discuss the principle of Chan and rarely discuss the practice of Chan, so it is temporarily named the Source of Chan. Some people today only regard true nature as Chan, which is not understanding the purpose of principle and practice, nor is it understanding the difference between the sounds of Hua (華, China) and Zhu (竺, India). However, Chan does not exist independently of true nature.'
體。但眾生迷真合塵。即名散亂。背塵合真。方名禪定。若直論本性。即非真非妄。無背無合。無定無亂。誰言禪乎。況此真性。非唯是禪門之源。亦是萬法之源。故名法性。亦是眾生迷悟之源。故名如來藏藏識。(出楞伽經)亦是諸佛萬德之源。故名佛性。(涅槃等經)亦是菩薩萬行之源。故名心地。(出梵網經)萬行不出六波羅蜜。禪者但是六中之一。當其第五。豈可都目真性。為一禪行哉。然禪定一行。最為神妙。能發起性上無漏智慧。一切妙用。萬行萬德。乃至神通光明。皆從定發。故三乘人。欲求聖道。必須修禪。離此無門。離此無路。至於唸佛求生凈土。亦修十六觀禪。及唸佛三昧。般舟三昧等也。又真性即不垢不凈。凡聖無差。禪門則有淺有深。階級殊等。謂帶異計。欣上厭下而修者。是外道禪。正信因果。亦以欣厭而修者。是凡夫禪。悟我空偏真之理而修者。是小乘禪。悟我法二空所顯真理而修者。是大乘禪。(上四類。皆有四色四空之異也)若頓悟自心。本來清凈。元無煩惱。無漏智性。本自具足。此心即佛。畢竟無異。依此而修者。是最上乘禪。亦名如來清凈禪。亦名一行三昧。亦名真如三昧。此是一切三昧根本。若能唸唸修習。自然漸得百千三昧。達磨門下。展轉相傳者。是此禪也。達磨未到
【現代漢語翻譯】 現代漢語譯本： 體。但眾生迷真合塵，就叫做散亂；背離塵世，契合真性，才叫做禪定。如果直接談論本性，那就既非真實也非虛妄，沒有背離也沒有契合，沒有禪定也沒有散亂，誰還說禪呢？況且這真性，不僅是禪宗的源頭，也是萬法的源頭，所以叫做法性；也是眾生迷惑和覺悟的源頭，所以叫做如來藏藏識（出自《楞伽經》）；也是諸佛萬種功德的源頭，所以叫做佛性（出自《涅槃經》等）；也是菩薩萬種修行的源頭，所以叫做心地（出自《梵網經》）。萬種修行離不開六波羅蜜（Six Pāramitās），禪只是六種中的一種，排在第五位，怎麼能把真性完全看作是一種禪行呢？然而禪定這一修行，最為神奇微妙，能夠發起本性上的無漏智慧（Anāsrava-jñāna），一切奇妙的作用，萬種修行萬種功德，乃至神通光明，都從禪定中產生。所以三乘（Triyāna）之人，想要追求聖道，必須修習禪定，離開禪定就沒有門路。即使是念佛求生凈土（Pure Land），也要修習十六觀禪（Sixteen Contemplations）以及唸佛三昧（Buddha-recitation Samādhi）、般舟三昧（Pratyutpanna Samādhi）等。而且真性是不垢不凈的，凡人和聖人沒有差別，而禪門則有深有淺，階級不同。那些帶有外道見解，欣求上界，厭惡地獄而修習的，是外道禪；正確相信因果，也以欣求厭惡之心而修習的，是凡夫禪；領悟我空（Ātma-śūnyatā）偏真之理而修習的，是小乘禪；領悟我法二空（Ātma-dharma-śūnyatā）所顯現的真理而修習的，是大乘禪（以上四類，都有四色四空的不同）。如果頓悟自心，本來清凈，原本沒有煩惱，無漏的智慧本自具足，此心就是佛，畢竟沒有差異，依此而修習的，是最上乘禪，也叫做如來清凈禪，也叫做一行三昧（Ekavyūha Samādhi），也叫做真如三昧（Tathatā Samādhi）。這是一切三昧的根本，如果能夠唸唸修習，自然逐漸獲得百千種三昧。達磨（Bodhidharma）門下輾轉相傳的，就是這種禪。達磨（Bodhidharma）未到
【English Translation】 English version: Substance. But sentient beings are deluded by the truth and unite with the dust, which is called distraction. Turning away from the dust and uniting with the truth is called Dhyāna (禪定, meditation). If we directly discuss the original nature, it is neither true nor false, without turning away or uniting, without Dhyāna or distraction. Who would speak of Dhyāna? Moreover, this true nature is not only the source of the Chan (禪, Zen) school, but also the source of all Dharmas (萬法, all phenomena), hence it is called Dharma-nature (法性, Dharma-dhātu). It is also the source of sentient beings' delusion and enlightenment, hence it is called the Tathāgatagarbha-ālayavijñāna (如來藏藏識, the Womb of the Tathāgata-store consciousness) (from the Laṅkāvatāra Sūtra). It is also the source of all the virtues of all Buddhas, hence it is called Buddha-nature (佛性, Buddha-dhātu) (from the Nirvana Sūtra, etc.). It is also the source of all the practices of Bodhisattvas, hence it is called the Mind-ground (心地, Citta-bhūmi) (from the Brahma Net Sūtra). All practices do not go beyond the Six Pāramitās (六波羅蜜), and Dhyāna is only one of the six, ranking fifth. How can the true nature be entirely regarded as one Dhyāna practice? However, the practice of Dhyāna is the most miraculous and wonderful, capable of arousing the Anāsrava-jñāna (無漏智慧, undefiled wisdom) of the nature. All wonderful functions, all practices and virtues, and even supernatural powers and light, all arise from Dhyāna. Therefore, people of the Three Vehicles (三乘, Triyāna) who wish to seek the holy path must practice Dhyāna. There is no door or path without it. Even those who recite the Buddha's name seeking rebirth in the Pure Land (凈土, Sukhāvatī) also practice the Sixteen Contemplations (十六觀禪) and the Buddha-recitation Samādhi (唸佛三昧, Buddha-anusmṛti-samādhi), the Pratyutpanna Samādhi (般舟三昧), etc. Moreover, the true nature is neither defiled nor pure, without difference between ordinary beings and sages, while the Chan gate has shallow and deep levels, with different grades. Those who practice with heterodox views, seeking the upper realms and厭惡the lower realms, are practicing heretical Dhyāna. Those who correctly believe in cause and effect and also practice with seeking and厭惡are practicing the Dhyāna of ordinary beings. Those who realize the principle of Ātma-śūnyatā (我空, selflessness) and practice with partial truth are practicing the Dhyāna of the Small Vehicle (小乘, Hinayana). Those who realize the truth revealed by Ātma-dharma-śūnyatā (我法二空, emptiness of self and phenomena) and practice are practicing the Dhyāna of the Great Vehicle (大乘, Mahayana) (The above four categories all have differences in the Four Colors and Four Emptinesses). If one suddenly realizes that one's own mind is originally pure, without afflictions, and the Anāsrava-jñāna (無漏智性, undefiled wisdom) is originally complete, and that this mind is the Buddha, without any difference, then practicing according to this is the Supreme Vehicle Dhyāna, also called the Tathāgata Pure Dhyāna, also called the Ekavyūha Samādhi (一行三昧), also called the Tathatā Samādhi (真如三昧). This is the root of all Samādhis. If one can practice it moment by moment, one will naturally gradually attain hundreds of thousands of Samādhis. What has been transmitted from Bodhidharma's (達磨) lineage is this Dhyāna. Before Bodhidharma (達磨) arrived
。古來諸家所解。皆是前四禪八定。諸高僧修之。皆得功用。南嶽天臺。令依三諦之理。修三止三觀。教義雖最圓妙。然其趣入門戶次第。亦只是前之諸禪行相。唯達磨所傳者。頓同佛體。迥異諸門。故宗習者。難得其旨。得即成聖。疾證菩提。失即成邪。速入塗炭。先祖革昧防失。故且人傳一人。後代已有所憑。故任千燈千照。洎乎法久成弊。錯謬者多。故經論學人。疑謗亦眾。原夫佛說頓教漸教。禪開頓門漸門。二教二門。各相符契。今講者偏彰漸義。禪者偏播頓宗。禪講相逢。胡越之隔。(宗密)不知宿生何作熏得此心。自未解脫。欲解他縛。為法亡于軀命。愍心切于神情。(亦如凈名經云。若自有縛。能解他縛。無有是處。然欲罷不能。驗是宿習難改故)每嘆人與法差。法為人病。故別撰經律論䟽。大開戒定慧門。顯頓悟資于漸修。證師說符于佛意。意既本末而委示。文乃浩博而難尋。泛學雖多。秉志者少。況跡涉名相。誰辯金鍮。徒自疲勞。未見機感。雖佛說悲增是行。而自慮愛見難防。遂舍眾入山。習定均慧。前後息慮。相繼十年。微細習情。起滅彰于靜慧。差別法義。羅列現於空心。虛隙日光。纖埃擾擾。清潭水底。影像昭昭。豈比夫空守默之癡禪。但尋文之狂慧者也。然本因了自心而辯諸教。故懇情
【現代漢語翻譯】 現代漢語譯本 古往今來，各家各派的解釋，都是以前四禪八定為基礎（四禪：色界四禪天；八定：四禪天加上四空定）。許多高僧都修習這些，並且都獲得了相應的效果。南嶽天臺宗，讓人依據三諦之理（三諦：空諦、假諦、中諦），修習三止三觀（三止：體真止、方便隨緣止、息二邊分別止；三觀：空觀、假觀、中觀）。他們的教義雖然是最圓融精妙的，但是他們入門的途徑和次第，也只是前面所說的各種禪定修行的方法。只有達磨祖師（Bodhidharma）所傳的禪法，是頓悟佛性本體，與其他的法門截然不同。所以學習這種禪法的人，很難領會其中的宗旨。領會了就能成聖，迅速證得菩提（Bodhi，覺悟）；迷失了就會入邪，迅速陷入困境。先祖爲了革除矇昧，防止迷失，所以只是人傳一人。後代因為已經有所依據，所以就任憑千燈齊照。等到時間長了，就出現了弊端，錯誤謬論很多。所以研究經論的人，懷疑和誹謗的人也很多。追溯佛陀所說的頓教和漸教，禪宗所開創的頓門和漸門，這兩種教法和兩種門徑，各自相互契合。現在講經的人偏重闡揚漸教的義理，禪宗的人偏重傳播頓悟的宗旨。禪宗和講經的人相遇，就像胡人（古代北方民族）和越人（古代南方民族）一樣隔閡。(宗密大師)不知道前世做了什麼，薰染了這樣的心。自己還沒有解脫，卻想要解開別人的束縛。爲了佛法而不顧自己的性命，慈悲之心勝過了自身的情感。（也像《維摩詰經》所說：『如果自己被束縛，卻能解開別人的束縛，這是不可能的。』然而想要停止卻不能，可見這是宿世的習氣難以改變的緣故。）常常感嘆人與佛法相違背，佛法被人的執著所困擾。所以另外撰寫經、律、論的疏解，大開戒、定、慧三學之門。彰顯頓悟是建立在漸修的基礎上的，證明祖師的說法符合佛陀的本意。既然已經詳細地闡述了根本和末節，但是文字浩瀚博大，難以尋覓。廣泛學習的人雖然很多，但是有堅定志向的人卻很少。更何況如果涉及到名相，誰能分辨真金和黃銅呢？只是徒勞地疲憊，沒有見到相應的機緣和感應。雖然佛陀說悲心增長是菩薩的修行，但是自己考慮到愛見難以防範，於是捨棄大眾進入山中，修習禪定和智慧。前後停止思慮，相繼十年。微細的習氣和情感，在平靜的智慧中顯現生滅；各種不同的法義，羅列地顯現在空寂的心中。就像陽光透過縫隙，細小的塵埃紛紛擾擾；又像清澈的潭水底部，影像清晰明瞭。這哪裡能和那些空守沉默的愚癡禪，或者只是尋章摘句的狂妄智慧相比呢？然而我本來是因爲了悟自心才辨析各種教義，所以懇切地希望 English version Throughout history, various schools have interpreted it as being based on the Four Dhyanas and Eight Samadhis (Four Dhyanas: the four dhyana heavens in the Form Realm; Eight Samadhis: the four dhyana heavens plus the four formless samadhis). Many eminent monks have practiced these and achieved corresponding results. The Nanyue Tiantai school instructs people to cultivate the Threefold Contemplation (Threefold Contemplation: contemplating emptiness, contemplating provisional existence, contemplating the Middle Way) based on the Three Truths (Three Truths: the truth of emptiness, the truth of provisional existence, the truth of the Middle Way). Although their teachings are the most complete and profound, their methods and order of entry are still based on the various dhyana practices mentioned earlier. Only the Chan (Zen) method transmitted by Bodhidharma directly realizes the Buddha-nature, which is fundamentally different from other methods. Therefore, those who study this Chan method find it difficult to grasp its essence. If they grasp it, they can become sages and quickly attain Bodhi (Enlightenment); if they lose it, they will fall into heresy and quickly descend into suffering. The ancestors, in order to eliminate ignorance and prevent deviation, transmitted it from one person to another. Later generations, having a foundation to rely on, allowed thousands of lamps to shine together. However, as time passed, drawbacks emerged, and many errors and fallacies arose. Therefore, those who study the scriptures and treatises have many doubts and criticisms. Tracing back to the Buddha's teachings of sudden and gradual enlightenment, and the Chan school's establishment of sudden and gradual approaches, these two teachings and two approaches are mutually consistent. Now, those who lecture on the scriptures emphasize the gradual teachings, while those who practice Chan emphasize the sudden enlightenment. When Chan practitioners and scripture lecturers meet, they are as estranged as the Hu (ancient northern tribes) and Yue (ancient southern tribes) people. (Master Zongmi) I do not know what I did in my past lives to have such a mind. I am not yet liberated myself, yet I want to untie the bonds of others. I disregard my own life for the sake of the Dharma, and my compassion surpasses my own feelings. (It is also like what the Vimalakirti Sutra says: 'If one is bound oneself, how can one untie the bonds of others? This is impossible.' However, I want to stop but cannot, which shows that it is a karmic habit that is difficult to change.) I often lament that people contradict the Dharma, and the Dharma is troubled by people's attachments. Therefore, I separately wrote commentaries on the Sutras, Vinaya, and Shastras, and widely opened the gates of the Three Learnings of morality, meditation, and wisdom. I emphasize that sudden enlightenment is based on gradual cultivation, and prove that the teachings of the masters are in accordance with the Buddha's intention. Since I have explained the fundamentals and details in detail, but the texts are vast and difficult to find, although there are many who study widely, there are few who have firm aspirations. Moreover, if one gets involved in names and forms, who can distinguish between gold and brass? One only tires oneself in vain and does not see the corresponding opportunities and responses. Although the Buddha said that increasing compassion is the practice of Bodhisattvas, I myself consider that love and attachment are difficult to prevent, so I abandoned the masses and entered the mountains to cultivate meditation and wisdom. I stopped thinking repeatedly for ten consecutive years. Subtle habits and emotions manifested their arising and ceasing in the calm wisdom; various different Dharma teachings were arranged and manifested in the empty mind. It is like sunlight shining through cracks, with tiny dust particles fluttering about; it is also like the bottom of a clear pool, with images clearly reflected. How can this be compared to those who foolishly cling to silence in their Chan practice, or those who only seek phrases and sentences in their arrogant wisdom? However, I originally analyzed the various teachings because I realized my own mind, so I earnestly hope
【English Translation】 English version Throughout history, various schools have interpreted it as being based on the Four Dhyanas and Eight Samadhis (Four Dhyanas: the four dhyana heavens in the Form Realm; Eight Samadhis: the four dhyana heavens plus the four formless samadhis). Many eminent monks have practiced these and achieved corresponding results. The Nanyue Tiantai school instructs people to cultivate the Threefold Contemplation (Threefold Contemplation: contemplating emptiness, contemplating provisional existence, contemplating the Middle Way) based on the Three Truths (Three Truths: the truth of emptiness, the truth of provisional existence, the truth of the Middle Way). Although their teachings are the most complete and profound, their methods and order of entry are still based on the various dhyana practices mentioned earlier. Only the Chan (Zen) method transmitted by Bodhidharma directly realizes the Buddha-nature, which is fundamentally different from other methods. Therefore, those who study this Chan method find it difficult to grasp its essence. If they grasp it, they can become sages and quickly attain Bodhi (Enlightenment); if they lose it, they will fall into heresy and quickly descend into suffering. The ancestors, in order to eliminate ignorance and prevent deviation, transmitted it from one person to another. Later generations, having a foundation to rely on, allowed thousands of lamps to shine together. However, as time passed, drawbacks emerged, and many errors and fallacies arose. Therefore, those who study the scriptures and treatises have many doubts and criticisms. Tracing back to the Buddha's teachings of sudden and gradual enlightenment, and the Chan school's establishment of sudden and gradual approaches, these two teachings and two approaches are mutually consistent. Now, those who lecture on the scriptures emphasize the gradual teachings, while those who practice Chan emphasize the sudden enlightenment. When Chan practitioners and scripture lecturers meet, they are as estranged as the Hu (ancient northern tribes) and Yue (ancient southern tribes) people. (Master Zongmi) I do not know what I did in my past lives to have such a mind. I am not yet liberated myself, yet I want to untie the bonds of others. I disregard my own life for the sake of the Dharma, and my compassion surpasses my own feelings. (It is also like what the Vimalakirti Sutra says: 'If one is bound oneself, how can one untie the bonds of others? This is impossible.' However, I want to stop but cannot, which shows that it is a karmic habit that is difficult to change.) I often lament that people contradict the Dharma, and the Dharma is troubled by people's attachments. Therefore, I separately wrote commentaries on the Sutras, Vinaya, and Shastras, and widely opened the gates of the Three Learnings of morality, meditation, and wisdom. I emphasize that sudden enlightenment is based on gradual cultivation, and prove that the teachings of the masters are in accordance with the Buddha's intention. Since I have explained the fundamentals and details in detail, but the texts are vast and difficult to find, although there are many who study widely, there are few who have firm aspirations. Moreover, if one gets involved in names and forms, who can distinguish between gold and brass? One only tires oneself in vain and does not see the corresponding opportunities and responses. Although the Buddha said that increasing compassion is the practice of Bodhisattvas, I myself consider that love and attachment are difficult to prevent, so I abandoned the masses and entered the mountains to cultivate meditation and wisdom. I stopped thinking repeatedly for ten consecutive years. Subtle habits and emotions manifested their arising and ceasing in the calm wisdom; various different Dharma teachings were arranged and manifested in the empty mind. It is like sunlight shining through cracks, with tiny dust particles fluttering about; it is also like the bottom of a clear pool, with images clearly reflected. How can this be compared to those who foolishly cling to silence in their Chan practice, or those who only seek phrases and sentences in their arrogant wisdom? However, I originally analyzed the various teachings because I realized my own mind, so I earnestly hope
於心宗。又因辯諸教而解修心。故虔誠于教義。教也者。諸佛菩薩所集經論也。禪也者。諸善知識所述句偈也。但佛經開張。羅大千八部之眾。禪偈撮略。就此方一類之機。羅眾則莽蕩難依。就機則指的易用。今之纂集。意在斯焉。
○裴休為之序曰。諸宗門中皆有達人。然各安所集。通少局多。故數十年來。師法益壞。以承稟為戶牖。各自開張。以經論為干戈。互相攻擊。情隨函矢而遷變。法逐人我以高低。是非紛拏。莫能辨析。則曏者世尊菩薩。諸方教宗。適足以起諍後人。憎煩惱病。何利益之有。我圭峰大師。久而嘆曰。吾丁此時。不可以默矣。於是以如來三種教義。印禪宗三種法門。镕瓶盤釵釧為一金。攪酥酪醍醐為一味。振綱領而舉者皆順。據會要而來者同趣。尚恐學者之難明也。又復直示宗源之本末。真妄之和合。空性之隱顯。法義之差殊。頓漸之異同。遮表之回互。權實之深淺。通局之是非。若吾師者。捧佛日而委曲回照。疑曀盡除。順佛心而橫亙大悲。窮劫蒙益。則世尊為闡教之主。吾師為會教之人。本末相符。遠近相照。可謂畢一代時教之能事矣。或曰。自如來未嘗大都而通之。今一旦違宗趣而不守。廢關防而不據。無乃乖秘藏密契之道乎。答曰。如來初離別說三乘。后乃通為一道。故涅槃
【現代漢語翻譯】 現代漢語譯本： 關於心宗（Cittamatra）。又因為辯論各教派而解釋修心的方法，所以虔誠于教義。教義，就是諸佛菩薩所集結的經論。禪，就是各位善知識所說的句偈。但是佛經展開來說，涵蓋大千世界八部眾生；禪偈撮要來說，就針對這方土地上的一類根機。涵蓋眾生則顯得廣大難以遵循，針對根機則顯得明確容易運用。現在進行纂集，意圖就在於此。
○ 裴休為此作序說：各宗門中都有通達之人，然而各自安於所集，通達的少而侷限的多。所以近幾十年來，師法日益敗壞，以承襲稟賦為門戶，各自開張；以經論為武器，互相攻擊。情感隨著箭矢而遷變，法隨著人我而有高低。是非紛爭，不能辨析。那麼以前世尊菩薩，各方教宗，恰恰足以引起後人爭端，增加煩惱病痛，有什麼利益呢？我圭峰大師，很久之後嘆息說：『我正當此時，不可以沉默了。』於是以如來三種教義，印證禪宗三種法門，熔化瓶盤釵釧為一金，攪動酥酪醍醐為一味。提起綱領，舉動都順應；根據會要而來，都趨向同一目標。還恐怕學者難以明白，又直接指示宗源的本末，真妄的和合，空性的隱顯，法義的差別，頓悟漸悟的異同，遮詮表詮的回互，權巧真實的的深淺，通達侷限的是非。像我老師這樣，捧著佛日而委曲回照，疑雲盡除；順應佛心而橫亙大悲，長久蒙受利益。那麼世尊是闡述教義的主，我老師是融會教義的人。本末相符，遠近相照，可以說是完成了整個時代的教化之能事了。有人說：『自從如來不曾大都而通之，現在一旦違背宗趣而不守，廢棄關防而不據守，難道不是違背了秘藏密契的道理嗎？』回答說：『如來最初分別說了三乘，後來才融通為一道，所以在《涅槃經》（般涅槃時所說的經典）
【English Translation】 English version: Regarding the Cittamatra (Mind-Only) school. Furthermore, because of debating various teachings and explaining the method of cultivating the mind, there is reverence for the doctrines. The doctrines are the sutras and treatises collected by all Buddhas and Bodhisattvas. Chan (Zen) refers to the verses and sayings described by all virtuous teachers. However, the Buddhist scriptures, when expounded, encompass the multitude of the eight divisions of the great chiliocosm; the Chan verses, when summarized, are directed at a certain type of potential in this land. Encompassing the multitude appears vast and difficult to follow, while focusing on potential appears clear and easy to apply. The intention of this compilation lies in this.
○ Pei Xiu wrote in his preface: Within each school, there are accomplished individuals, yet they are content with what they have collected, with little comprehensive understanding and much limitation. Therefore, in recent decades, the teachings of the masters have deteriorated, with inheritance and endowment serving as gateways, each opening up independently; with scriptures and treatises serving as weapons, attacking each other. Emotions change with the direction of the arrows, and the Dharma varies in height and depth according to self and others. Disputes over right and wrong are rampant, and no one can discern them. Then, the World-Honored One, the Bodhisattvas, and the founders of various schools, would only serve to incite disputes among later generations, increasing vexations and illnesses. What benefit would there be? My teacher, Great Master Guifeng, sighed after a long time and said: 'I am at this time, and I cannot remain silent.' Therefore, he used the three doctrines of the Tathagata to verify the three Dharma gates of the Chan school, melting down bottles, plates, hairpins, and bracelets into one gold, stirring ghee, yogurt, and cream into one flavor. Raising the guiding principles, all actions are in accordance; coming from the essential points, all tend towards the same goal. Still fearing that scholars may find it difficult to understand, he directly points out the origin and end of the school, the harmony of truth and falsehood, the concealment and manifestation of emptiness, the differences in Dharma meanings, the similarities and differences between sudden and gradual enlightenment, the mutual reference of exclusion and expression, the depth and shallowness of expedient and real, and the right and wrong of comprehensive and limited. Like my teacher, holding up the sun of the Buddha and reflecting it in a roundabout way, all doubts are dispelled; following the mind of the Buddha and extending great compassion, benefiting for endless kalpas. Then, the World-Honored One is the master of expounding the teachings, and my teacher is the person who integrates the teachings. The beginning and the end correspond, and the near and the far illuminate each other. It can be said that he has completed the task of teaching for an entire era. Someone said: 'Since the Tathagata has never comprehensively connected them, now that you violate the tenets of the school and do not adhere to them, abandon the defenses and do not guard them, are you not violating the principles of the secret and subtle teachings?' The answer is: 'The Tathagata initially separately spoke of the Three Vehicles, and later integrated them into One Vehicle, so in the Nirvana Sutra (the scripture spoken at the time of Parinirvana)'
經。迦葉菩薩曰。諸佛有密語。無密藏。世尊贊之曰。如來之言。開發顯露。清凈無翳。愚人不解。謂之秘藏。智者了達。則不名藏。此其證也。故王道興。則外戶不閉。而守在戎夷。佛道備。則諸法總持。而防在魔外。不當復執情攘臂于其間也。
(會元二卷終)
禪宗正脈卷第一 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第二
南嶽
南嶽懷讓禪師
【頌】謁嵩山安和尚。安啓發之。乃直指詣曹溪參六祖。祖問。甚麼處來。曰嵩山來。祖曰。甚麼物恁么來。師無語。遂經八載。忽然有省。乃白祖曰。某甲有個會處。祖曰作么生。師曰。說似一物即不中。祖曰。還假修證否。師曰。修證則不無。污染即不得。祖曰。祇此不污染。諸佛之所護念。汝既如是。吾亦如是。西天般若多羅讖汝。足下出一馬駒。踏殺天下人。病在汝心。不須速說。師執侍左右一十五年。
○開元中。有沙門道一。在衡岳山常習坐禪。師知是法器。往問曰。大德坐禪圖甚麼。一曰。圖作佛。師乃取一磚。于彼庵前石上磨。一曰。磨作甚麼。師曰。磨作鏡。一曰。磨磚豈得成鏡邪。師曰。磨磚既不成鏡。坐禪豈得作佛。一曰。如何即是。師曰。如牛駕車。車若不行。打車
【現代漢語翻譯】 經。迦葉菩薩（Kāśyapa Bodhisattva，佛教中的一位重要菩薩）說：『諸佛有密語，無密藏。』世尊（釋迦牟尼佛的尊稱）讚歎他說：『如來的言語，開發顯露，清凈無礙。愚笨的人不理解，就認為那是秘藏；聰明的人通達了，就不叫做藏。』這就是證明。所以王道興盛，外面的門都不用關閉，而防守卻在戎夷（指邊境地區）；佛道完備，那麼一切法都總持，而防備卻在魔外（指外道）。不應當再執著于情感，在那裡揮舞手臂了。
（會元二卷終）
禪宗正脈卷第一 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第二
南嶽
南嶽懷讓禪師
【頌】（懷讓禪師）去拜訪嵩山安和尚，安和尚啓發了他，於是（懷讓禪師）直接前往曹溪參拜六祖（慧能）。六祖問：『從什麼地方來？』（懷讓禪師）回答說：『從嵩山來。』六祖說：『什麼東西這樣來的？』懷讓禪師無語。於是經過八年，忽然有所領悟，就告訴六祖說：『我有個會處。』六祖說：『怎麼樣？』懷讓禪師說：『說像一物就不中。』六祖說：『還用修證嗎？』懷讓禪師說：『修證則不是沒有，污染卻是不可以的。』六祖說：『就是這不污染，是諸佛所護念的。你既然這樣，我也是這樣。西天般若多羅（Prajñātāra，印度禪宗祖師）預言你，足下會出一馬駒，踏殺天下人。病在你的心，不用急著說。』懷讓禪師在六祖身邊侍奉了十五年。
○唐開元（713-741）年間，有個沙門道一，在衡岳山經常習坐禪。懷讓禪師知道他是法器，前往問道：『大德坐禪想圖什麼？』道一回答說：『想作佛。』懷讓禪師就拿一塊磚，在那庵前的石頭上磨。道一問：『磨磚做什麼？』懷讓禪師說：『磨作鏡。』道一說：『磨磚哪裡能成鏡子呢？』懷讓禪師說：『磨磚既然不能成鏡子，坐禪哪裡能作佛呢？』道一問：『那怎麼樣才是？』懷讓禪師說：『如同牛拉車，車如果不行，是打車
【English Translation】 Sūtra. Kāśyapa Bodhisattva (an important Bodhisattva in Buddhism) said, 'The Buddhas have secret speech, but no secret store.' The World Honored One (a respectful title for Śākyamuni Buddha) praised him, saying, 'The words of the Tathāgata (another name for the Buddha) are developed and revealed, pure and without obstruction. Foolish people do not understand and consider it a secret store; wise people understand it and it is not called a store.' This is the proof. Therefore, when the kingly way flourishes, the outer doors need not be closed, and the defense lies in the Rong and Yi (ancient tribes on the borders); when the Buddha's way is complete, then all dharmas are upheld, and the defense lies in the Māras (demons) and outsiders (non-Buddhists). One should not cling to emotions and wave one's arms in between.
(End of Chapter Two of Hui Yuan)
Zen Lineage Volume One 卍 New Continued Collection No. 1593 Zen Lineage
Zen Lineage Volume Two
Nanyue (a mountain in Hunan, China)
Zen Master Huairang of Nanyue
[Verse] (Zen Master Huairang) visited Abbot An of Mount Song. Abbot An enlightened him, and then (Zen Master Huairang) went directly to Caoxi to visit the Sixth Patriarch (Huineng). The Sixth Patriarch asked, 'Where do you come from?' (Zen Master Huairang) replied, 'From Mount Song.' The Sixth Patriarch said, 'What thing comes like this?' Zen Master Huairang was speechless. After eight years, he suddenly had an awakening and told the Sixth Patriarch, 'I have a place of understanding.' The Sixth Patriarch said, 'How is it?' Zen Master Huairang said, 'To say it is like a thing is not right.' The Sixth Patriarch said, 'Is cultivation and realization still necessary?' Zen Master Huairang said, 'Cultivation and realization are not absent, but defilement is not allowed.' The Sixth Patriarch said, 'This very non-defilement is what all Buddhas protect and remember. Since you are like this, so am I. Prajñātāra (an Indian Zen patriarch) of the Western Heaven prophesied about you, that a colt will come forth from under your feet and trample to death all the people in the world. The illness is in your heart, no need to rush to speak.' Zen Master Huairang attended to the Sixth Patriarch for fifteen years.
○During the Kaiyuan (713-741) era of the Tang Dynasty, there was a śrāmaṇa (Buddhist monk) named Daoyi, who often practiced seated meditation on Mount Hengyue. Zen Master Huairang knew that he was a vessel of the Dharma and went to ask him, 'Great Virtue, what do you intend to achieve by sitting in meditation?' Daoyi replied, 'I intend to become a Buddha.' Zen Master Huairang then took a brick and began to grind it on a stone in front of the hermitage. Daoyi asked, 'What are you grinding the brick for?' Zen Master Huairang said, 'To make a mirror.' Daoyi said, 'How can grinding a brick make a mirror?' Zen Master Huairang said, 'Since grinding a brick cannot make a mirror, how can sitting in meditation make a Buddha?' Daoyi asked, 'Then what is it?' Zen Master Huairang said, 'It is like an ox pulling a cart. If the cart does not move, do you beat the cart
即是。打牛即是。
○師又曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。一聞示誨。如飲醍醐。禮拜問曰。如何用心。即合無相三昧。師曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。又問。道非色相。云何能見。師曰。心地法眼。能見吾道。無相三昧。亦復然矣。一曰。有成壞否。師曰。若以成壞聚散而見道者。非見道也。
【頌】僧問。如鏡鑄像。像成后。未審光向甚麼處去。師曰。如大德為童子時。相貌何在。曰祇如像成后。為甚麼不鑑照。師曰。雖然不鑑照。謾他一點不得。
【頌】后馬大師闡化于江西。師問眾曰。道一為眾說法否。眾曰。已為眾說法。師曰。總未見人持個訊息來。眾無對。因遣一僧去。囑曰。待伊上堂時。但問作么生。伊道底言語記將來。僧去。一如師旨。回謂師曰。馬祖云。自從胡亂后。三十年不曾少鹽醬。師然之。
江西馬祖道一禪師
【頌】一日謂眾曰。汝等諸人。各信自心是佛。此心即是佛心。達磨大師。從南天竺國。來至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒不自信。此一心之法。
【現代漢語翻譯】 現代漢語譯本： 『即是。打牛即是。』
○ 師父又說：『你們學坐禪，是爲了學坐成佛嗎？如果學坐禪，禪不在於坐或臥。如果學坐佛，佛沒有固定的形象。對於無所執著的法，不應該取捨。你們如果執著于坐佛，那就是殺佛。如果執著于坐的表象，就不能通達其中的道理。』一人聽了教誨，如同飲了醍醐（比喻美妙的佛法），禮拜后問道：『如何用心，才能契合無相三昧（不執著于任何表象的禪定）？』師父說：『你學習心地法門，如下種子一般。我說法的要義，譬如天降甘霖。你因緣和合，自然會見到真道。』又問：『道沒有顏色和形象，如何能夠見到？』師父說：『心地法眼，能夠見到我的道。無相三昧，也是如此。』一人說：『有成住壞空嗎？』師父說：『如果以成住壞空、聚散離合來看待道，那就不是見道。』
【頌】有僧人問：『如同用鏡子鑄造佛像，佛像鑄成后，不知道光芒去了哪裡？』師父說：『如同大德您小時候，相貌在哪裡呢？』僧人說：『既然佛像已經鑄成，為什麼不照鏡子呢？』師父說：『雖然不照鏡子，也騙不了它一絲一毫。』
【頌】後來馬祖（馬祖道一禪師，709-788）大師在江西弘揚佛法。師父問眾人說：『道一（馬祖道一禪師）有沒有為大眾說法？』眾人說：『已經為大眾說法了。』師父說：『總沒有見到有人帶來確切的訊息。』眾人無言以對。於是派一個僧人去，囑咐他說：『等他上堂說法時，只問他「作么生（如何是）」，把他所說的話記下來。』僧人去了，完全按照師父的指示。回來后對師父說：『馬祖說：「自從胡亂后，三十年不曾少鹽醬。」』師父表示認可。
江西馬祖道一（馬祖道一禪師）禪師
【頌】一天，馬祖（馬祖道一禪師）對眾人說：『你們這些人，各自相信自己的心就是佛。此心就是佛心。達磨（菩提達摩，約公元470-543/544）大師從南天竺國來到中華，傳授上乘一心之法，讓你們開悟。』又引用《楞伽經》的經文，來印證眾生的心地，是怕你們顛倒，不相信自己的一心之法。
【English Translation】 English version: 'It is. Beating the ox is it.'
○ The Master also said: 'Are you learning seated meditation to learn to become a seated Buddha? If learning seated meditation, Zen is not in sitting or lying down. If learning to be a seated Buddha, the Buddha has no fixed form. Regarding the unattached Dharma, one should not accept or reject. If you cling to the seated Buddha, that is killing the Buddha. If you cling to the appearance of sitting, you cannot understand the principle.' One person, upon hearing the teaching, was like drinking nectar (a metaphor for wonderful Buddhist teachings), bowed and asked: 'How should one use the mind to be in accord with the Anatta-samadhi (Samadhi without clinging to any appearance)?' The Master said: 'You are learning the Dharma of the mind-ground, like planting seeds. My Dharma teachings are like heavenly rain. When your conditions are right, you will see the Way.' He also asked: 'The Way has no color or form, how can it be seen?' The Master said: 'The Dharma-eye of the mind-ground can see my Way. The Anatta-samadhi is also like this.' One person said: 'Is there formation, existence, destruction?' The Master said: 'If you see the Way through formation, existence, destruction, gathering, and scattering, then you have not seen the Way.'
[Verse] A monk asked: 'Like casting a Buddha image with a mirror, after the image is cast, I don't know where the light goes?' The Master said: 'Like when you, Great Virtue, were a child, where was your appearance?' The monk said: 'Since the image has been cast, why doesn't it reflect?' The Master said: 'Although it doesn't reflect, it cannot deceive it even a little bit.'
[Verse] Later, Great Master Mazu (Mazu Daoyi, 709-788) propagated the Dharma in Jiangxi. The Master asked the assembly: 'Did Daoyi (Mazu Daoyi) preach the Dharma to the assembly?' The assembly said: 'He has already preached the Dharma to the assembly.' The Master said: 'I have not seen anyone bring back definite news.' The assembly was speechless. So he sent a monk, instructing him: 'When he ascends the hall to preach, just ask him "What is it? (作麼生)", and record what he says.' The monk went and followed the Master's instructions completely. Upon returning, he said to the Master: 'Mazu said: "Since the confusion, for thirty years I have not lacked salt and soy sauce."' The Master approved.
Chan Master Mazu Daoyi (Mazu Daoyi) of Jiangxi
[Verse] One day, Mazu (Mazu Daoyi) said to the assembly: 'All of you, each believe that your own mind is the Buddha. This mind is the Buddha-mind. Great Master Bodhidharma (circa 470-543/544) came from South India to China to transmit the supreme One-Mind Dharma, to enlighten you.' He also quoted the Sutra of Lankavatara to seal the mind-ground of sentient beings, fearing that you would be confused and not believe in your own One-Mind Dharma.
各各有之。故楞伽經以佛語心為宗。無門為法門。夫求法者。應無所求。心外無別佛。佛外無別心。不取善。不捨惡。凈穢兩邊。俱不依怙。達罪性空。唸唸不可得。無自性故。故三界唯心。森羅萬象。一法之所印。凡所見色皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無所礙。菩提道果。亦復如是。於心所生。即名為色。知色空故。生即不生。若了此意。乃隨時著衣吃飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈曰。心地隨時說。菩提亦祇寧。事理俱無礙。當生即不生。僧問。和尚為甚麼說即心即佛。師曰。為止小兒啼。曰啼止時如何。師曰。非心非佛。曰除此二種人來。如何指示。師曰。向伊道不是物。曰忽遇其中人來時如何。師曰。且教伊體會大道。
【頌】一夕西堂百丈南泉。隨侍玩月次。師問。正恁么時如何。堂曰。正好供養。丈曰。正好修行。泉拂袖便行。師曰。經入藏。禪歸海。唯有普愿。獨超物外。
○師問百丈。汝以何法示人。丈豎起拂子。師曰。祇這個。為當別有。丈拋下拂子。
○僧問。如何是西來意。師便打。曰我不打汝。諸方笑我也。
【頌】鄧隱峰辭師。師曰。甚麼處去。曰石頭去。師曰石頭路滑。曰竿木隨身。逢場作戲。便去。
【現代漢語翻譯】 現代漢語譯本： 各有各的說法。所以《楞伽經》（Laṅkāvatāra Sūtra）以佛語心為宗旨。『無門』作為進入佛法的法門。尋求佛法的人，應該無所求。心外沒有別的佛，佛外沒有別的心。不執取善，不捨棄惡，清凈和污穢兩邊，都不依賴執著。通達罪的本性是空，唸唸都不可得，因為沒有自性。所以說三界唯心，森羅萬象，都是一法所印證的。凡是所見到的色相，都是見心。心不能自己見自己，因為色相的緣故而有。你只要隨時言說，即事即理，都沒有任何障礙。菩提道果，也是這樣，從心所生，就叫做色。知道色是空的緣故，生就是不生。如果瞭解這個意思，就可以隨時穿衣吃飯，長養聖胎，順其自然地度過時光，還有什麼別的事呢？你接受我的教誨，聽我的偈子說：心地隨時說，菩提亦祇寧，事理俱無礙，當生即不生。 僧人問：『和尚為什麼說即心即佛？』 師父說：『爲了止住小兒的啼哭。』 僧人問：『啼哭停止時如何？』 師父說：『非心非佛。』 僧人問：『除了這兩種人來，如何指示？』 師父說：『向他說不是物。』 僧人問：『忽然遇到其中人來時如何？』 師父說：『且教他體會大道。』
【頌】 一夕西堂、百丈、南泉，隨侍玩月。師問：『正恁么時如何？』 西堂說：『正好供養。』 百丈說：『正好修行。』 南泉拂袖便走。 師父說：『經入藏，禪歸海，唯有普愿，獨超物外。』
師父問百丈：『你用什麼法來開示人？』 百丈豎起拂子。 師父說：『只是這個，還是有別的？』 百丈拋下拂子。
僧人問：『如何是西來意？』 師父便打。 僧人說：『我不打你，諸方會笑我的。』
【頌】 鄧隱峰辭別師父。師父問：『什麼地方去？』 鄧隱峰說：『石頭去。』 師父說：『石頭路滑。』 鄧隱峰說：『竿木隨身，逢場作戲。』便去了。
【English Translation】 English version: Each has its own way of speaking. Therefore, the Laṅkāvatāra Sūtra takes the Buddha's words and mind as its principle. 'No Gate' is the Dharma gate for entering the Dharma. Those who seek the Dharma should seek nothing. There is no other Buddha outside the mind, and no other mind outside the Buddha. Do not grasp good, do not abandon evil, and do not rely on either purity or impurity. Understand that the nature of sin is empty, and every thought is unattainable because it has no self-nature. Therefore, it is said that the three realms are only mind, and all phenomena are sealed by one Dharma. All that is seen is seeing the mind. The mind cannot see itself, but exists because of form. You only need to speak at any time, that is, in accordance with the matter and the principle, and there is no obstacle. The Bodhi fruit is also like this, born from the mind, and is called form. Knowing that form is empty, birth is non-birth. If you understand this meaning, you can wear clothes and eat at any time, nourish the sacred embryo, and let time pass naturally. What else is there to do? You receive my teachings, listen to my verse: The mind speaks at any time, Bodhi is also peaceful, matter and principle are unobstructed, and when born, it is not born. A monk asked: 'Why does the master say that the mind is the Buddha?' The master said: 'To stop the crying of a child.' The monk asked: 'What about when the crying stops?' The master said: 'Neither mind nor Buddha.' The monk asked: 'Besides these two kinds of people, how should I instruct?' The master said: 'Tell him it is not a thing.' The monk asked: 'What if I suddenly encounter one of those people?' The master said: 'Let him experience the Great Way.'
[Verse] One evening, Xitang, Baizhang, and Nanquan were attending the master while enjoying the moon. The master asked: 'What about at this very moment?' Xitang said: 'It is a good time to make offerings.' Baizhang said: 'It is a good time to practice.' Nanquan flicked his sleeves and left. The master said: 'The sutras enter the library, Chan returns to the sea, only Pǔyuàn (普願), transcends all things.'
The master asked Baizhang: 'What Dharma do you use to instruct people?' Baizhang raised his whisk. The master said: 'Is it just this, or is there something else?' Baizhang threw down his whisk.
A monk asked: 'What is the meaning of the coming from the West?' The master hit him. The monk said: 'If I don't hit you, everyone will laugh at me.'
[Verse] Deng Yin-feng (鄧隱峰) bid farewell to the master. The master asked: 'Where are you going?' Deng Yin-feng said: 'To Stone (石頭).' The master said: 'The Stone path is slippery.' Deng Yin-feng said: 'A pole and wood with me, acting as the occasion demands.' Then he left.
才見石頭。即繞禪床一匝。振錫一聲。問是何宗旨。石頭曰。蒼天蒼天。峰無語。卻回舉似師。師曰。汝更去問。待他有答。汝便噓兩聲。峰又去。依前問。石頭乃噓兩聲。峰又無語。回舉似師。師曰。向汝道石頭路滑。
○洪州廉使問曰。吃酒肉即是。不吃即是。師曰。若吃是中丞祿。不吃是中丞福。師入室弟子。一百三十九人。各為一方宗主。轉化無窮。
【評】【頌】師示疾。院主問。和尚近日尊候如何。師曰。日面佛。月面佛。
○龐居士問。不昧本來人。請師高著眼。師直下覷。士曰。一等沒絃琴。唯師彈得妙。師直上覷。士禮拜。師歸方丈。士隨後曰。適來弄巧成拙。
百丈懷海禪師
丱歲離塵。三學該練。屬大寂闡化江西。乃傾心依附。與西堂智藏南泉普愿同號入室。時三大士。為角立焉。
【評】【頌】師侍馬祖行次。見一群野鴨飛過。祖曰。是甚麼。師曰。野鴨子。祖曰。甚處去也。師曰。飛過去也。祖遂把師鼻搊。負痛失聲。祖曰。又道飛過去也。師于言下有省。
○次日馬祖升堂。眾才集。師出卷卻席。祖便下座。師隨至方丈。祖曰。我適來未曾說話。汝為甚便卷卻席。師曰。昨夜被和尚搊得鼻頭痛。祖曰。汝昨日向甚處留心。師曰。鼻頭今日又
【現代漢語翻譯】 現代漢語譯本 才見石頭（人名，此處指石頭希遷禪師）。即繞禪床一匝。振錫一聲。問是何宗旨。石頭（石頭希遷禪師）曰。蒼天蒼天。峰無語。卻回舉似師。師曰。汝更去問。待他有答。汝便噓兩聲。峰又去。依前問。石頭（石頭希遷禪師）乃噓兩聲。峰又無語。回舉似師。師曰。向汝道石頭（石頭希遷禪師）路滑。
洪州廉使問曰。吃酒肉即是。不吃即是。師曰。若吃是中丞祿。不吃是中丞福。師入室弟子。一百三十九人。各為一方宗主。轉化無窮。
【評】【頌】師示疾。院主問。和尚近日尊候如何。師曰。日面佛。月面佛。
龐居士問。不昧本來人。請師高著眼。師直下覷。士曰。一等沒絃琴。唯師彈得妙。師直上覷。士禮拜。師歸方丈。士隨後曰。適來弄巧成拙。
百丈懷海禪師
丱歲離塵。三學該練。屬大寂闡化江西。乃傾心依附。與西堂智藏南泉普愿同號入室。時三大士。為角立焉。
【評】【頌】師侍馬祖行次。見一群野鴨飛過。祖曰。是甚麼。師曰。野鴨子。祖曰。甚處去也。師曰。飛過去也。祖遂把師鼻搊。負痛失聲。祖曰。又道飛過去也。師于言下有省。
次日馬祖升堂。眾才集。師出卷卻席。祖便下座。師隨至方丈。祖曰。我適來未曾說話。汝為甚便卷卻席。師曰。昨夜被和尚搊得鼻頭痛。祖曰。汝昨日向甚處留心。師曰。鼻頭今日又痛。
【English Translation】 English version Upon seeing Shitou (name of a person, here referring to Zen Master Shitou Xiqian), he immediately circled the Zen meditation platform once, shook his staff once, and asked what the main principle was. Shitou (Zen Master Shitou Xiqian) said, 'Azure sky, azure sky.' Feng was speechless and returned to report to his teacher. The teacher said, 'Go ask again. When he answers, you should exhale twice.' Feng went again and asked the same question. Shitou (Zen Master Shitou Xiqian) then exhaled twice. Feng was again speechless and returned to report to his teacher. The teacher said, 'I told you Shitou's (Zen Master Shitou Xiqian) path is slippery.'
The Hongzhou Commissioner asked, 'Is it right to eat meat and drink wine, or is it not right?' The master said, 'If you eat, it is the Commissioner's fortune; if you don't eat, it is the Commissioner's blessing.' The master had one hundred and thirty-nine disciples who had entered his room, each becoming the leader of a region, transforming endlessly.
[Commentary][Verse] The master showed signs of illness. The abbot asked, 'How is the master's health recently?' The master said, 'Sun-faced Buddha, moon-faced Buddha.'
Layman Pang asked, 'Without being obscured from the original person, please, Master, cast a high glance.' The master looked straight down. The layman said, 'It's like a stringless zither; only the master can play it wonderfully.' The master looked straight up. The layman bowed. The master returned to his room. The layman followed and said, 'Just now, I tried to be clever but made a fool of myself.'
Zen Master Baizhang Huaihai
He left the mundane world at a young age and was well-versed in the three studies (śikṣā). He belonged to Daji (Mazu Daoyi) who propagated teachings in Jiangxi, so he wholeheartedly relied on him. Together with Xitang Zhizang and Nanquan Puyuan, they were known as entering the room. At that time, the three great scholars stood out like horns.
[Commentary][Verse] The master was attending Mazu on a walk when he saw a flock of wild ducks flying by. Mazu said, 'What is that?' The master said, 'Wild ducks.' Mazu said, 'Where are they going?' The master said, 'They are flying away.' Mazu then grabbed the master's nose, causing him to cry out in pain. Mazu said, 'You said they were flying away!' The master had an awakening upon hearing these words.
The next day, Mazu ascended the hall. As the assembly gathered, the master came out and rolled up the mat. Mazu then descended from the seat. The master followed him to his room. Mazu said, 'I didn't say anything just now. Why did you roll up the mat?' The master said, 'Last night, the master grabbed my nose, and it hurt.' Mazu said, 'Where were you focusing your mind yesterday?' The master said, 'My nose still hurts today.'
不痛也。祖曰。汝深明昨日事。師作禮而退。
【頌】師再參。侍立次。祖目視繩床角拂子。師曰。即此用。離此用。祖曰。汝向後開兩片皮。將何為人。師取拂子豎起。祖曰。即此用。離此用。師掛拂子于舊處。祖振威一喝。師直得三日耳聾。自此雷音將震。檀信請于洪州新吳界。住大雄山。以居處巖巒峻極。故號百丈。既處之。未期月。參玄之賓。四方麇至。溈山黃檗。當其首焉。一日師謂眾曰。佛法不是小事。老僧昔被馬大師一喝。直得三日耳聾。黃檗聞舉。不覺吐舌。師曰。子已后莫承嗣馬祖去么。檗曰不然。今日因和尚舉。得見馬祖大機之用。然且不識馬祖。若嗣馬祖。已后喪我兒孫。師曰。如是如是。見與師齊。減師半德。見過於師。方堪傳授。子甚有超師之見。檗便禮拜。
【評】【頌】溈山五峰云巖。侍立次。師問溈山。並卻咽喉唇吻。作么生道。山曰。卻請和尚道。師曰。不辭向汝道。恐已后喪我兒孫。又問五峰。峰曰。和尚也須並卻。師曰。無人處斫額望汝。又問云巖。巖曰。和尚有也未。師曰。喪我兒孫。
【頌】上堂。有一老人隨眾聽法。眾退。唯老人不去。師問。汝是何人。曰某非人也。於過去迦葉。佛時。曾住此山。因學人問。大修行人。還落因果也無。某云。不落
【現代漢語翻譯】 現代漢語譯本： 不痛了。祖師說：『你深深明白了昨天的事情。』 禪師行禮後退下。
【頌】禪師再次參拜，侍立在一旁。祖師目光注視著繩床角落的拂塵。禪師說：『就是用這個，離開這個用。』 祖師說：『你向後打開兩片皮（指嘴唇），將用什麼來為人說法？』 禪師拿起拂塵豎起來。祖師說：『就是用這個，離開這個用。』 禪師將拂塵掛回原處。祖師威嚴地一喝。禪師頓時三日耳聾。從此雷霆般的聲音將要震動。信徒們請求他在洪州新吳地界的大雄山居住。因為居住的地方巖石山峰極其險峻，所以號為百丈。他住下後，不到一個月，參禪求玄的人，從四面八方蜂擁而至。溈山（溈山禪師，唐代禪師）、黃檗（黃檗禪師，唐代禪師）是其中的佼佼者。一天，禪師對眾人說：『佛法不是小事。老僧我過去被馬大師（馬祖道一，709-788）一喝，頓時三日耳聾。』 黃檗聽了，不禁吐舌。禪師說：『你以後莫非要繼承馬祖的衣缽？』 黃檗說：『不是的。今天因為和尚您提起，才得見馬祖大機大用的境界。然而我還不認識馬祖。如果繼承馬祖的衣缽，以後會斷送我的子孫。』 禪師說：『是這樣，是這樣。見解與老師相同，減少老師一半的德行。見解超過老師，才堪當傳授。你很有超過我的見解。』 黃檗便行禮拜謝。
【評】【頌】溈山（溈山禪師，唐代禪師）、五峰（五峰禪師，唐代禪師）、云巖（云巖禪師，唐代禪師）侍立在一旁。禪師問溈山：『並卻咽喉唇吻，作么生道？』 溈山說：『請和尚您來說。』 禪師說：『不是我不肯對你說，只是恐怕以後斷送我的子孫。』 又問五峰，五峰說：『和尚您也須並卻。』 禪師說：『無人處斫額望汝。』 又問云巖，云巖說：『和尚您有也未？』 禪師說：『喪我兒孫。』
【頌】禪師上堂說法。有一位老人跟隨大眾聽法。大眾退去後，唯獨老人沒有離開。禪師問：『你是何人？』 老人說：『我不是人。在過去迦葉佛（過去七佛之一）時，曾經住在這座山裡。因為有學人問：大修行人，還落入因果嗎？ 我說：不落。』
【English Translation】 English version: The pain is gone.' The Patriarch said, 'You deeply understand yesterday's matter.' The Master bowed and withdrew.
[Verse] The Master visited again, standing in attendance. The Patriarch looked at the corner of the rope bed and the whisk. The Master said, 'Using this, apart from this using.' The Patriarch said, 'If you open up the two pieces of skin (referring to the lips), what will you use to teach people?' The Master took the whisk and held it up. The Patriarch said, 'Using this, apart from this using.' The Master hung the whisk back in its original place. The Patriarch gave a stern shout. The Master was deaf for three days. From then on, the thunderous sound would shake the world. Believers requested him to reside at Mount Daxiong in the Xinwu region of Hongzhou. Because the place of residence was extremely steep with rocks and peaks, it was named Baizhang. After he settled there, within less than a month, guests seeking profound understanding flocked from all directions. Weishan (Weishan, a Chan master of the Tang Dynasty) and Huangbo (Huangbo, a Chan master of the Tang Dynasty) were among the foremost. One day, the Master said to the assembly, 'The Buddha-dharma is not a small matter. This old monk was once shouted at by Master Ma (Mazu Daoyi, 709-788), and was deaf for three days.' Huangbo, upon hearing this, couldn't help but stick out his tongue. The Master said, 'Are you going to inherit Mazu's lineage in the future?' Huangbo said, 'No. Today, because you, Venerable, mentioned it, I was able to see the great function and use of Mazu. However, I still do not recognize Mazu. If I were to inherit Mazu's lineage, I would ruin my descendants in the future.' The Master said, 'So it is, so it is. A view equal to the teacher's reduces the teacher's virtue by half. A view surpassing the teacher's is worthy of transmission. You have a view that greatly surpasses mine.' Huangbo then bowed in gratitude.
[Commentary][Verse] Weishan (Weishan, a Chan master of the Tang Dynasty), Wufeng (Wufeng, a Chan master of the Tang Dynasty), and Yunyan (Yunyan, a Chan master of the Tang Dynasty) were standing in attendance. The Master asked Weishan, 'Having closed off your throat, lips, and mouth, how would you speak?' Weishan said, 'Please, Venerable, speak.' The Master said, 'It's not that I'm unwilling to speak to you, but I fear that I will ruin my descendants in the future.' He then asked Wufeng, Wufeng said, 'Venerable, you must also close them off.' The Master said, 'In a place where no one is around, I'm striking my forehead looking at you.' He then asked Yunyan, Yunyan said, 'Does Venerable have it or not?' The Master said, 'Ruin my descendants.'
[Verse] The Master ascended the hall to give a Dharma talk. There was an old man following the assembly listening to the Dharma. After the assembly withdrew, only the old man did not leave. The Master asked, 'Who are you?' The old man said, 'I am not a human. In the past, during the time of Buddha Kasyapa (one of the past seven Buddhas), I once lived on this mountain. Because a student asked, 'Do great cultivators still fall into cause and effect?' I said, 'They do not fall.'
因果。遂五百生墮野狐身。今請和尚代一轉語。貴脫野狐身。師曰。汝問。老人曰。大修行人。還落因果也無。師曰。不昧因果。老人于言下大悟。作禮曰。某已脫野狐身。住在山後。敢乞依亡僧津送。師令維那。白椎告眾。食後送亡僧。大眾聚議。一眾皆安。涅槃堂又無病人。何故如是。食后。師領眾至山後巖下。以杖挑出一死野狐。乃依法火葬。師至晚上堂。舉前因緣。黃檗便問。古人錯祗對一轉語。墮五百生野狐身。轉轉不錯。合作個甚麼。師曰。近前來向汝道。檗近前打師一掌。師拍手笑曰。將謂鬍鬚赤。更有赤鬚鬍(溈山舉問仰山。仰曰。黃檗常用此機。溈曰。汝道天生得。從人得。仰曰。亦是稟受師承。亦是自性宗通。溈曰。如是如是)。
【評】【頌】僧問。如何是奇特事。師曰。獨坐大雄峰。僧禮拜。師便打。
○上堂。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。僧問。如何是佛。師曰。汝是阿誰。曰某甲。師曰。汝識某甲否。曰分明個。師乃舉起拂子曰。汝還見么。曰見。師乃不語。
【頌】普請钁地次。忽有一僧聞鼓鳴。舉起钁頭大笑便歸。師曰。俊哉。此是觀音入理之門。師歸院。乃喚其僧問。適來見甚麼道理便恁么。曰適來
【現代漢語翻譯】 現代漢語譯本 因果。於是（老人）五百世墮入野狐之身。現在請和尚您代為說一句（轉語），希望能脫離野狐之身。溈山（溈山，地名）說：『你問吧。』老人問：『大修行人，還會落入因果之中嗎？』溈山說：『不昧因果。』老人在聽了這句話后大悟，作禮說：『我已經脫離野狐之身，住在山後。敢請（和尚）依照亡僧的儀式來超度我。』溈山命令維那（維那，寺院職務）打椎告訴大眾，午飯後超度亡僧。大眾聚在一起議論，寺里一切都安好，涅槃堂（涅槃堂，寺院建築）里也沒有病人，為什麼要做這樣的事？午飯後，溈山帶領大眾到山後巖石下，用木杖挑出一隻死野狐，於是依法火葬。溈山晚上升堂，舉出前面的因緣。黃檗（黃檗，人名）便問：『古人錯回答了一句話，墮入五百世野狐之身，如果回答不錯，又該如何？』溈山說：『近前來告訴你。』黃檗走近，打了溈山一掌。溈山拍手笑道：『還以為（你）只是鬍鬚紅，原來還有紅鬍鬚的鬍子。』（溈山舉這件事問仰山（仰山，人名），仰山說：『黃檗經常用這個機鋒。』溈山說：『你說這是天生的，還是從別人那裡學來的？』仰山說：『既是稟承師承，也是自性通達。』溈山說：『是這樣，是這樣。』）
【評】【頌】有僧人問：『如何是奇特事？』溈山說：『獨坐大雄峰。』僧人禮拜，溈山便打。
○溈山升堂說法。『靈光獨耀，迥脫根塵，體露真常，不拘文字，心性無染，本自圓成，但離妄緣，即如如佛。』有僧人問：『如何是佛？』溈山說：『你是誰？』（僧人）回答：『某甲（某甲，古代人常用作自稱）。』溈山說：『你認識某甲嗎？』（僧人）回答：『清清楚楚。』溈山於是舉起拂子說：『你還看見嗎？』（僧人）回答：『看見。』溈山於是沒有說話。
【頌】大眾一起挖地的時候，忽然有一個僧人聽到鼓聲，舉起鋤頭大笑便回去了。溈山說：『好啊！這是觀音入理之門。』溈山回到院裡，便叫那個僧人來問：『剛才看見了什麼道理便那樣？』（僧人）回答：『剛才……』
【English Translation】 English version Cause and effect. Thereupon, (the old man) fell into the body of a wild fox for five hundred lifetimes. Now, I ask the venerable monk to say a word (of transformation) on my behalf, hoping to escape the body of a wild fox. Weishan (Weishan, place name) said, 'Ask.' The old man asked, 'Does a great cultivator still fall into cause and effect?' Weishan said, 'Not ignorant of cause and effect.' Upon hearing these words, the old man had a great enlightenment, made a bow and said, 'I have already escaped the body of a wild fox and live behind the mountain. I dare to ask (the monk) to perform the rituals for a deceased monk to deliver me.' Weishan ordered the director (director, temple position) to strike the gavel and inform the assembly that they would deliver the deceased monk after lunch. The assembly gathered to discuss, everything in the temple was well, and there were no sick people in the Nirvana Hall (Nirvana Hall, temple building), so why do such a thing? After lunch, Weishan led the assembly to the rocks behind the mountain, and with a staff, he poked out a dead wild fox, and then cremated it according to the Dharma. Weishan ascended the hall in the evening and brought up the previous cause and effect. Huangbo (Huangbo, person's name) then asked, 'The ancients answered one word incorrectly and fell into the body of a wild fox for five hundred lifetimes. If the answer is not wrong, what should be done?' Weishan said, 'Come closer and I will tell you.' Huangbo stepped forward and slapped Weishan. Weishan clapped his hands and laughed, 'I thought (you) only had a red beard, but you also have a red-bearded mustache.' (Weishan raised this matter to ask Yangshan (Yangshan, person's name), Yangshan said, 'Huangbo often uses this koan.' Weishan said, 'Do you say this is innate, or learned from others?' Yangshan said, 'It is both inherited from the teacher and also self-enlightened.' Weishan said, 'So it is, so it is.')
[Commentary] [Verse] A monk asked, 'What is a unique thing?' Weishan said, 'Sitting alone on Great Hero Peak.' The monk bowed, and Weishan struck him.
○ Weishan ascended the hall to preach the Dharma. 'The spiritual light shines alone, far away from the roots and dust, the body reveals the true constant, not bound by words, the mind-nature is without defilement, originally perfect, but away from delusional conditions, that is, the Thus Come One Buddha.' A monk asked, 'What is Buddha?' Weishan said, 'Who are you?' (The monk) replied, 'Moujia (Moujia, commonly used as a self-reference in ancient times).' Weishan said, 'Do you know Moujia?' (The monk) replied, 'Clearly.' Weishan then raised the whisk and said, 'Do you still see it?' (The monk) replied, 'See.' Weishan then did not speak.
[Verse] When everyone was digging the ground together, suddenly a monk heard the sound of the drum, raised his hoe, laughed loudly, and went back. Weishan said, 'Good! This is the gate of Guanyin entering the principle.' Weishan returned to the courtyard and called the monk to ask, 'What principle did you see just now that made you like that?' (The monk) replied, 'Just now...'
肚飢。聞鼓聲歸吃飯。師乃笑。
○問。依經解義。三世佛冤。離經一字。如同魔說時如何。師曰。固守動靜。三世佛冤。此外別求。即同魔說。
○問。如何是大乘頓悟法要。師曰。汝等先歇諸緣。休息萬事。善與不善。世出世間。一切諸法。莫記憶。莫緣念。放捨身心。令其自在。心如木石。無所辨別。心無所行。心地若空。慧日自現。如雲開日出相似。但歇一切攀緣。貪嗔愛取。垢凈情盡。對五欲八風不動。不被見聞覺知所縛。不被諸境所惑。自然具足神通妙用。是解脫人。對一切境。心無靜亂。不攝不散。透過一切。聲色無有滯礙。名為道人。善惡是非。俱不運用。亦不愛一法。亦不捨一法。名為大乘人。不被一切善惡空有垢凈。有為無為。世出世間。福德智慧之所拘繫。名為佛慧。是非好醜。是理非理。諸知見情盡。不能繫縛。處處自在。名為初發心菩薩。便登佛地。
○問。如今受戒。身口清凈。已具諸善。得解脫否。師曰。少分解脫。未得心解脫。亦未得一切處解脫。曰如何是心解脫。及一切處解脫。師曰。不求佛法僧。乃至不求福智知解等。垢凈情盡。亦不守此無求為是。亦不住盡處。亦不欣天堂。畏地獄。縛脫無礙。即身心及一切處。皆名解脫。汝莫言有少分戒。身口意凈。便
【現代漢語翻譯】 現代漢語譯本 肚子餓了。聽到鼓聲就回去吃飯。禪師於是笑了。
有人問：『依照佛經解釋佛義，就會冤枉了過去、現在、未來三世諸佛；離開佛經哪怕一個字，就如同魔鬼說的話，這是什麼意思？』 禪師說：『如果固守于動靜的分別，就會冤枉了三世諸佛；如果此外再另外尋求，就如同魔鬼說的話。』
有人問：『什麼是大乘頓悟的法要？』 禪師說：『你們先停止一切外緣，停止一切事務，無論是善與不善，世間與出世間，一切諸法，都不要記憶，不要思念。放下身心，讓它自在。心要像木頭石頭一樣，沒有什麼辨別。心無所執，心地空空蕩蕩，智慧之光自然顯現，就像云開日出一樣。只要停止一切攀緣，貪婪、嗔恨、愛戀、獲取，所有污垢和清凈的情感都消失殆盡，面對五欲八風不動搖，不被見聞覺知所束縛，不被各種境界所迷惑，自然就具備神通妙用。這就是解脫之人。面對一切境界，內心沒有靜止或混亂，不收斂也不放散，穿透一切，聲音和顏色都沒有阻礙，這就叫做得道之人。善惡是非，都不運用，也不喜愛任何一種法，也不捨棄任何一種法，這就叫做大乘之人。不被一切善惡、空有、污垢清凈、有為無為、世間出世間、福德智慧所拘束，這就叫做佛慧。是非好壞，是理非理，各種知見情感都消失殆盡，不能被任何事物束縛，處處自在，這就叫做初發心菩薩，便能登上佛地。』
有人問：『現在受了戒，身口清凈，已經具備各種善行，能得到解脫嗎？』 禪師說：『只是少部分的解脫，還沒有得到心的解脫，也沒有得到一切處的解脫。』 那人問：『什麼是心的解脫，以及一切處的解脫？』 禪師說：『不尋求佛法僧，甚至不尋求福德、智慧、知解等等，所有污垢和清凈的情感都消失殆盡，也不固守這種無求的狀態，也不停留在空無之處，也不欣羨天堂，畏懼地獄，束縛和解脫都沒有障礙，那麼身心以及一切處，都叫做解脫。你不要說只有少部分的戒律，身口意清凈，就』
【English Translation】 English version Feeling hungry. Hearing the drum sound, he returned to eat. The master then smiled.
Someone asked: 'Relying on the scriptures to interpret the meaning, the Buddhas of the three times (past, present, and future) are wronged. Departing from the scriptures by even one word is like the words of a demon. What does this mean?' The master said: 'Clinging to movement and stillness wrongs the Buddhas of the three times. Seeking something else besides this is like the words of a demon.'
Someone asked: 'What is the essential method for sudden enlightenment in Mahayana (Great Vehicle)?' The master said: 'You must first cease all external conditions, cease all affairs, whether good or bad, worldly or otherworldly, all dharmas (teachings), do not remember them, do not contemplate them. Release body and mind, let them be free. Let the mind be like wood or stone, without any discrimination. When the mind has no attachment, and the ground of the mind is empty, the sun of wisdom will naturally appear, like the sun rising from behind the clouds. Just cease all clinging, greed, hatred, love, and grasping. When all defilements and pure emotions are exhausted, remain unmoved by the five desires and eight winds, not bound by seeing, hearing, feeling, and knowing, not deluded by all realms, you will naturally possess miraculous powers and wonderful functions. This is a liberated person. Facing all realms, the mind is neither still nor disturbed, neither gathered nor scattered, penetrating everything, sound and color have no obstruction. This is called a person of the Way. Good and evil, right and wrong, are not employed, neither loving any dharma nor abandoning any dharma. This is called a Mahayana person. Not being bound by all good and evil, emptiness and existence, defilement and purity, conditioned and unconditioned, worldly and otherworldly, merit and wisdom, this is called Buddha-wisdom. Right and wrong, good and bad, reasonable and unreasonable, all knowledge and emotions are exhausted, unable to be bound by anything, being free everywhere, this is called a Bodhisattva (enlightenment being) who has just awakened the aspiration for enlightenment, and will then ascend to the Buddha-ground.'
Someone asked: 'Now, having received the precepts, with body and mouth purified, and already possessing all good deeds, can one attain liberation?' The master said: 'Only a partial liberation, not yet attaining liberation of the mind, nor liberation in all places.' The person asked: 'What is liberation of the mind, and liberation in all places?' The master said: 'Not seeking the Buddha, Dharma (teachings), and Sangha (community), not even seeking merit, wisdom, knowledge, and understanding, etc., when all defilements and pure emotions are exhausted, and not clinging to this state of non-seeking as being correct, nor dwelling in the place of exhaustion, nor rejoicing in heaven, nor fearing hell, with no obstruction between bondage and liberation, then the body, mind, and all places are all called liberation. You must not say that having only a small portion of precepts, with body, mouth, and mind purified, then'
以爲了。不知河沙戒定慧門。無漏解脫。都未涉一毫在。努力向前。須猛究取。莫待耳聾眼暗。面皺𩬊白。老苦及身。悲愛纏綿。眼中流淚。心裡慞惶。一無所據。不知去處。到甚麼時節。整理腳手不得也。縱有福智名聞利養。都不相救。為心眼未開。唯念諸境不知返照。復不見佛道。一生所有善惡業緣悉現於前。或忻或怖。六道五蘊。俱時現前。盡敷嚴好舍宅。舟船車輿。光明顯赫。皆從自心貪愛所現。一切惡境。皆變成殊勝之境。但隨貪愛重處。業識所引。隨著受生。都無自由分。龍畜良賤亦總未定。
○問如何得自由分。師曰。如今得即得。或對五欲八風。情無取捨。慳嫉貪愛。我所情盡。垢凈俱亡。如日月在空。不緣而照。心心如木石。唸唸如救頭然。亦如香象渡河。截流而過。更無疑滯。此人。天堂地獄所不能攝也。夫讀經看教語言。皆須宛轉。歸就自己。但是一切言教。祇明如今鑒覺自性。但不被一切有無諸境轉。是汝導師。能照破一切有無諸境。是金剛慧。即有自由獨立分。若不能恁么會得。縱然誦得十二韋陀典。祇成增上慢。卻是謗佛。不是修行。但離一切聲色。亦不住于離。亦不住于知解。是修行。讀經看教。若準世間。是好事。若向明理人邊數。此是壅塞人。十地之人脫不去。流入生死河
【現代漢語翻譯】 現代漢語譯本 還以為自己明白了。卻不知如同恒河沙數般的戒、定、慧（戒律、禪定、智慧）法門，以及無漏解脫（沒有煩惱的解脫），自己連一點皮毛都沒有涉及。要努力向前，必須猛烈地探究真理，不要等到耳聾眼花、面容憔悴頭髮變白，衰老的痛苦降臨到身上，被悲傷和愛慾纏繞，眼中流淚，心裡驚慌，一無所依靠，不知該去哪裡。到那時，就連整理手腳都做不到了。縱然有福報、智慧、名聲、利益供養，都不能相救，因為心眼沒有打開，只知道執著于各種境界而不知道反觀自照。又看不到佛道。一生所有的善惡業緣都會顯現在眼前，或者歡喜或者恐懼，六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）和五蘊（色、受、想、行、識）同時顯現。儘是鋪設嚴飾美好的住宅，舟船車馬，光明顯赫，都是從自己內心的貪愛所顯現。一切惡劣的境界，都會變成殊勝的境界。只是隨著貪愛深重的地方，被業識所牽引，隨著它去受生，完全沒有自由。是龍是畜生，是尊貴是卑賤，也完全沒有定數。
問：如何才能得到自由？ 師父說：現在得到就能得到。或者面對五欲（財、色、名、食、睡）八風（利、衰、毀、譽、稱、譏、苦、樂），心中沒有取捨，慳吝嫉妒，貪愛執著，對『我』的執著都消失殆盡，污垢和清凈都一起消亡，就像日月在空中，不憑藉任何東西而照耀。心心如木頭石頭一般，唸唸都像救頭燃一樣急迫，也像香象渡河，截斷水流而過，不再有任何疑惑滯留。這樣的人，天堂地獄都無法束縛他。讀經看教的語言，都必須婉轉地歸結到自己身上。所有的一切言教，都只是爲了明白如今能覺察的自性。只要不被一切有無諸境所迷惑，就是你的導師。能照破一切有無諸境，就是金剛慧（堅不可摧的智慧），就有了自由獨立的本分。如果不能這樣理解，縱然能背誦十二部韋陀典籍，也只是增長了傲慢，反而是在誹謗佛法，不是在修行。只要遠離一切聲色，也不執著于遠離，也不執著于知解，這就是修行。讀經看教，如果按照世俗的眼光來看，是好事。如果放在明白道理的人那裡來評價，這就是壅塞之人，十地（菩薩修行的十個階段）之人也無法從中脫離，最終流入生死輪迴的河流。
【English Translation】 English version They think they understand. But they don't know that they haven't even touched the surface of the countless Dharma doors of precepts, samadhi (meditative absorption), and prajna (wisdom) like the sands of the Ganges River, nor the undefiled liberation (freedom from afflictions). Strive forward diligently, and you must investigate thoroughly. Don't wait until you are deaf and blind, your face is wrinkled and your hair is white, the suffering of old age befalls you, entangled in sorrow and love, tears flowing from your eyes, your heart panicked, with nothing to rely on, not knowing where to go. By that time, you won't even be able to move your hands and feet. Even if you have blessings, wisdom, fame, and offerings, they won't be able to save you, because your mind's eye has not been opened. You only cling to various realms without knowing how to reflect inwardly. Furthermore, you don't see the Buddha's path. All the good and bad karmic conditions of your life will appear before you, either joyful or fearful. The six realms (devas, humans, asuras, hell-beings, hungry ghosts, animals) and the five skandhas (form, feeling, perception, mental formations, consciousness) will all appear simultaneously. All the elaborately decorated mansions, boats, carriages, and bright lights are manifested from the greed and love in your own mind. All evil realms will transform into extraordinary realms. You will be led by your karma and reborn according to the strength of your greed and love, with no freedom at all. Whether you are a dragon or an animal, noble or lowly, is also completely uncertain.
Question: How can one attain freedom? The Master said: You can attain it right now. When facing the five desires (wealth, sex, fame, food, sleep) and the eight winds (gain, loss, disgrace, honor, praise, ridicule, suffering, pleasure), have no attachment or aversion. When stinginess, jealousy, greed, and attachment, and the clinging to 'I' are exhausted, and both defilement and purity vanish, like the sun and moon in the sky, shining without relying on anything. Let your mind be like wood and stone, and every thought be as urgent as putting out a fire on your head. Like an elephant crossing a river, cut through the current and pass through without any doubt or hesitation. Such a person cannot be confined by either heaven or hell. The words of reading sutras and studying teachings must all be skillfully applied back to oneself. All teachings only clarify the self-nature that is aware and perceiving right now. If you are not deluded by all realms of existence and non-existence, that is your guide. Being able to illuminate and break through all realms of existence and non-existence is vajra wisdom (indestructible wisdom), and you will have the freedom to be independent. If you cannot understand it this way, even if you can recite the twelve Vedas, you will only increase your arrogance and slander the Buddha's teachings, not practice. Simply separate from all sights and sounds, but do not cling to separation, nor cling to intellectual understanding, and that is practice. Reading sutras and studying teachings is a good thing from a worldly perspective. But from the perspective of those who understand the truth, this is an obstruction. Even those at the tenth bhumi (the tenth stage of a Bodhisattva's path) cannot escape from it and will flow into the river of samsara (cycle of birth and death).
。但是三乘教。皆治貪瞋等病。祇如今唸唸若有貪瞋等病。先須治之。不用求覓義句知解。知解屬貪。貪變成病。祇如今但離一切有無諸法。亦離於離。透過三句外。自然與佛無差。既自是佛。何慮佛不解語。祇恐不是佛。被有無諸法縛。不得自由。以理未立。先有福智。被福智載去。如賤使貴。不如先立理。後有福智。若要福智。臨時作得。撮土成金。撮金成土。變海水為酥酪。破須彌為微塵。攝四大海水入一毛孔。於一義作無量義。于無量義作一義。伏惟尊重。
○師有時說法竟。大眾下堂。乃召之。大眾回首。師曰。是甚麼(藥山目之為百丈下堂句)。
○師凡作務執勞。必先於眾。主者不忍。密收作具。而請息之。師曰。吾無德。爭合勞於人。既遍求作具不獲。而亦忘餐。故有一日不作。一日不食之語。流佈寰宇矣。
南泉普愿禪師
初習相部舊章。究毗尼篇聚。次游諸講肆。歷聽楞伽。華嚴。入中百門觀。精煉玄義。后扣大寂之室。頓然忘筌。得遊戲三昧。一日為眾僧行粥次。馬祖問。桶裡是甚麼。師曰。這老漢合取口。作恁么語話。祖便休。自余同參之流。無敢詰問。
○上堂。然燈佛道了也。若心相所思出生諸法。虛假不實。何以故。心尚無有。云何出生諸法。猶如形
【現代漢語翻譯】 現代漢語譯本： 然而三乘教法（聲聞乘、緣覺乘、菩薩乘），都是爲了治療貪婪、嗔恨等疾病。如果現在念念之間有貪婪、嗔恨等疾病，首先必須治療它們，不用去尋求經義語句的理解。知解屬於貪婪，貪婪會變成疾病。現在只要遠離一切有和無的諸法，也遠離於遠離本身，超越這三重境界之外，自然與佛沒有差別。既然自己就是佛，何必擔心佛不理解你的話語？只怕自己不是佛，被有和無的諸法束縛，不得自由。因為理沒有確立，先有了福德和智慧，反而被福德和智慧所駕馭，就像地位低賤的人使用了貴重的東西。不如先確立理，然後才擁有福德和智慧。如果想要福德和智慧，隨時都可以創造出來，可以把泥土變成黃金，也可以把黃金變成泥土，可以把海水變成酥酪，可以把須彌山（佛教宇宙觀中的山）粉碎成微塵，可以把四大海水攝入一個毛孔之中，可以在一個義理中創造出無量義，也可以在無量義中歸納為一個義。希望大家尊重這些道理。
藥山禪師有時說法完畢，大眾離開禪堂。藥山禪師就叫住他們。大眾回頭。藥山禪師說：『這是什麼？』（藥山禪師認為這是百丈禪師下禪堂時所說的話）。
藥山禪師每次做工勞動，一定先於大眾。負責的人不忍心，偷偷地收起他的勞動工具，請求他休息。藥山禪師說：『我沒有德行，怎麼好意思讓別人為我勞動呢？』藥山禪師遍尋勞動工具而不得，因此也忘記了吃飯。所以才有了『一日不作，一日不食』這句話，流傳於天下。
南泉普愿禪師
最初學習相部（佛教律宗的一個派別）的舊章，研究毗尼（佛教戒律）篇章。後來遊歷各個講堂，聽講《楞伽經》、《華嚴經》、《入中論》、《百論》、《觀經》，精研玄妙的義理。之後參訪大寂禪師（馬祖道一禪師）的禪室，頓時忘卻了言語文字的束縛，獲得了遊戲三昧（一種自在的境界）。有一天，南泉禪師為眾僧分粥，馬祖禪師問：『桶裡是什麼？』南泉禪師說：『你這老漢應該閉上嘴巴，說這樣的話！』馬祖禪師便不再說話。從此以後，其他的同參道友，沒有人敢再詰問南泉禪師。
南泉禪師上堂說法：『然燈佛（過去佛之一）已經說完道了。如果心相所思所產生的諸法，都是虛假不實的。為什麼呢？因為心尚且沒有實體，又怎麼能產生諸法呢？』就像形
【English Translation】 English version: However, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) teachings all cure diseases such as greed and anger. If there are diseases such as greed and anger in every thought now, they must be cured first. There is no need to seek understanding of the meaning of sentences. Understanding belongs to greed, and greed becomes a disease. Now, just stay away from all dharmas of existence and non-existence, and also stay away from being away. Beyond these three sentences, naturally there is no difference from the Buddha. Since you are the Buddha yourself, why worry that the Buddha does not understand your words? I am only afraid that I am not the Buddha, and I am bound by the dharmas of existence and non-existence, and I am not free. Because the principle has not been established, there is first merit and wisdom, and one is carried away by merit and wisdom, like a lowly person using valuable things. It is better to establish the principle first, and then have merit and wisdom. If you want merit and wisdom, you can create them temporarily, turn soil into gold, turn gold into soil, turn seawater into ghee, break Mount Sumeru (the mountain in the Buddhist cosmology) into dust, and absorb the four great seas into one pore. In one meaning, create infinite meanings, and in infinite meanings, create one meaning. I hope everyone respects these principles.
Sometimes after Yueshan (a Chan master) finished speaking the Dharma, the crowd left the meditation hall. Yueshan called them back. The crowd turned their heads. Yueshan said, 'What is this?' (Yueshan believed that this was what Baizhang (another Chan master) said when he left the meditation hall).
Every time Yueshan did labor, he would always do it before the others. The person in charge couldn't bear it and secretly put away his labor tools and asked him to rest. Yueshan said, 'I have no virtue, how can I be willing to let others work for me?' Yueshan searched everywhere for his labor tools but could not find them, so he also forgot to eat. Therefore, the saying 'One day without work, one day without food' spread throughout the world.
Chan Master Nanquan Puyuan
Initially, he studied the old chapters of the Xiangbu (a sect of Buddhist Vinaya), and studied the Vinaya chapters. Later, he traveled to various lecture halls, listening to the Laṅkāvatāra Sūtra, Avataṃsaka Sūtra, Madhyamakāvatāra, Śataśāstra, and Guan Jing, and thoroughly studied the profound meanings. After that, he visited the meditation room of Chan Master Daji (Mazu Daoyi), and suddenly forgot the constraints of words and writing, and obtained the Samadhi of Playfulness (a state of freedom). One day, Nanquan was distributing porridge to the monks, and Chan Master Mazu asked, 'What is in the bucket?' Nanquan said, 'You old man should shut your mouth and say such things!' Chan Master Mazu stopped talking. From then on, none of the other fellow practitioners dared to question Nanquan again.
Chan Master Nanquan ascended the hall and said: 'Dipankara Buddha (one of the past Buddhas) has already finished speaking the Dao. If all the dharmas produced by the thoughts of the mind are false and unreal, why? Because the mind itself does not exist, how can it produce all dharmas?' Just like the form
影。分別虛空。如人取聲。安置篋中。亦如吹網。欲令氣滿。故老宿云。不是心。不是佛。不是物。且教你兄弟行履。據說十地菩薩住首楞嚴三昧。得諸佛秘密法藏。自然得一切禪定解脫。神通妙用。至一切世界。普現色身。或示現成等正覺。轉大法輪。入涅槃。使無量入毛孔。演一句經無量劫。其義不盡。教化無量億千眾生。證無生法忍。尚喚作所知愚。極微細所知愚。與道全乖。大難大難。珍重。
【頌】上堂曰。王老師自小養一頭水牯牛。擬向溪東牧。不免食他國王水草。擬向溪西牧。亦不免食他國王水草。不如隨分納些些。總不見得。
○師有書與茱萸曰。理隨事變。寬廓非外。事得理融。寂寥非內。僧達書了。便問萸。如何是寬廓非外。萸曰。問一答百也無妨。曰如何是寂寥非內。萸曰。睹對聲色。不是好手。僧又問長沙。沙瞪目視之。僧又進后語。沙乃閉目示之。僧又問趙州。州作吃飯勢。僧又進后語。州以手作拭口勢。后僧舉似師。師曰。此三人不謬為吾弟子。
【頌】上堂。道個如如。早似變了也。今時師僧。須向異類中行。歸宗曰。雖行畜生行。不得畜生報。師曰。孟八郎漢。又恁么去也。
【頌】上堂。文殊普賢。昨夜三更相打。每人與二十棒。趁出院去也。趙州曰。
【現代漢語翻譯】 現代漢語譯本：幻影。分別如同虛空。好比有人取聲音，想安置在箱子里。又像吹氣到網裡，想要讓它充滿。所以老前輩說，『不是心，不是佛，不是物』，且教你們兄弟如何行事。據說十地菩薩安住于首楞嚴三昧（一種高級禪定），得到諸佛秘密法藏（佛法的精髓），自然獲得一切禪定解脫，神通妙用，到達一切世界，普遍示現色身，或者示現成就正等正覺（完全覺悟），轉大法輪（傳播佛法），入涅槃（寂滅）。使無量眾生從毛孔中，演說一句經文，經歷無量劫（極長的時間），其意義也無法窮盡。教化無量億千眾生，證得無生法忍（對事物不生不滅的深刻理解）。尚且被稱作所知愚（因知識而產生的愚昧），極其微細的所知愚，與道完全背離。太難了，太難了。珍重。
【頌】上堂開示說，王老師從小養了一頭水牯牛（水牛）。打算牽到溪東邊去放牧，卻免不了吃了他國的草。打算牽到溪西邊去放牧，也免不了吃了他國的草。不如隨緣分納些草料，總也見不到牛。
師父有書信給茱萸說，理隨事而變化，寬廣廓達並非外在。事因理而融合，寂靜寥廓並非內在。僧人達寫完信，便問茱萸，什麼是寬廣廓達並非外在？茱萸說，問一答百也沒妨礙。僧人說，什麼是寂靜寥廓並非內在？茱萸說，見到聲色就應對，不是好手。僧人又問長沙，長沙瞪大眼睛看著他。僧人又進了一步問，長沙便閉上眼睛示意。僧人又問趙州，趙州做出吃飯的姿勢。僧人又進了一步問，趙州用手做出擦嘴的姿勢。後來僧人把這些告訴師父，師父說，這三個人沒有辱沒做我的弟子。
【頌】上堂開示說，說道『如如』，早就變了。現在的師父僧人，必須向異類中行。歸宗說，即使行畜生行，也不會得到畜生報。師父說，孟八郎（人名）又這樣去了。
【頌】上堂開示說，文殊（智慧的象徵）普賢（實踐的象徵），昨夜三更時分互相爭鬥。每人打了二十棒，趕出院子去了。趙州說：
【English Translation】 English version: Illusions. Separately like emptiness. Like a person taking a sound and wanting to place it in a box. Also like blowing air into a net, wanting to fill it up. Therefore, the old masters said, 'It is not mind, not Buddha, not a thing,' and teach you brothers how to act. It is said that the Tenth Ground Bodhisattvas abide in the Shurangama Samadhi (an advanced state of meditation), obtain the secret Dharma treasury of all Buddhas (the essence of the Buddha's teachings), naturally obtain all samadhi liberations, supernatural powers and wonderful functions, reach all worlds, universally manifest physical bodies, or manifest the attainment of perfect enlightenment (complete awakening), turn the great Dharma wheel (spread the Dharma), and enter Nirvana (extinction). They enable countless beings from their pores to expound a verse of scripture for countless kalpas (extremely long periods of time), and its meaning cannot be exhausted. They teach countless billions of beings to attain the forbearance of non-origination (a profound understanding of the non-arising and non-ceasing of things). They are still called the 'ignorance of the known' (ignorance arising from knowledge), and the extremely subtle 'ignorance of the known' is completely contrary to the Tao. Too difficult, too difficult. Treasure this.
[Verse] In the Dharma hall, it was said, 'Teacher Wang has raised a water buffalo (a type of buffalo) since he was young. He planned to graze it on the east side of the stream, but it inevitably eats the grass of another kingdom. He planned to graze it on the west side of the stream, but it also inevitably eats the grass of another kingdom. It is better to offer some fodder according to fate, and you will never see the buffalo.'
The master wrote a letter to Zhuyu, saying, 'Principle changes with events, and vastness is not external. Events are integrated through principle, and stillness is not internal.' The monk Da finished writing the letter and asked Zhuyu, 'What is vastness that is not external?' Zhuyu said, 'It doesn't matter if you answer a hundred questions for one.' The monk said, 'What is stillness that is not internal?' Zhuyu said, 'Responding to sounds and sights is not a good skill.' The monk then asked Changsha, and Changsha stared at him. The monk then asked further, and Changsha closed his eyes to indicate. The monk then asked Zhao Zhou, and Zhao Zhou made a gesture of eating. The monk then asked further, and Zhao Zhou made a gesture of wiping his mouth with his hand. Later, the monk told the master about these things, and the master said, 'These three have not disgraced being my disciples.'
[Verse] In the Dharma hall, it was said, 'Saying 'suchness' (tathata), it has already changed. Today's masters and monks must walk among different kinds.' Guizong said, 'Even if you practice animal behavior, you will not receive animal retribution.' The master said, 'Meng Balang (a person's name) has gone that way again.'
[Verse] In the Dharma hall, it was said, 'Manjushri (symbol of wisdom) and Samantabhadra (symbol of practice) fought each other at the third watch last night. Each was given twenty blows and chased out of the monastery. Zhao Zhou said:'
和尚棒教誰吃。師曰。且道王老師過在甚處。州禮拜而出。
【頌】師有時曰。江西馬祖。說即心即佛。王老師不恁么道。不是心。不是佛。不是物。恁么道。還有過么。趙州禮拜而出。時有一僧。隨問趙州曰。上座禮拜便出。意作么生。州曰。汝卻問取和尚。僧乃問。適來諗上座。意作么生。師曰。他卻領得老僧意旨。
【頌】師問黃檗。定慧等學。明見佛性。此理如何。檗曰。十二時中。不依倚一物。師曰。莫是長老見處么。檗曰。不敢。師曰。漿水錢且置。草鞋錢教阿誰還。
【評】【頌】師因東西兩堂爭貓兒。師遇之。白眾曰。道得則救取貓兒。道不得。即斬卻也。眾無對。師便斬之。趙州自外歸。師舉前語示之。州乃脫履安頭上而出。師曰。子若在。即救得貓兒也。
【頌】有僧問訊。叉手而立。師曰。太俗生。其僧便合掌。師曰。太僧生。僧無對。
【評】【頌】師與歸宗麻谷。同去參禮南陽國師。師于路上畫一圓相。曰道得即去。宗便於圓相中坐。谷作女人拜。師曰。恁么則不去也。宗曰。是甚麼心行。師乃相喚便回。更不去禮國師。
【頌】師在山上作務。僧問。南泉路向甚麼處去。師拈起鐮子曰。我這茆鐮子。三十錢買得。曰不問茆鐮子。南泉路向甚麼處去
【現代漢語翻譯】 現代漢語譯本：和尚的棒子教誰吃呢？南泉普愿禪師說：『你說說看王老師的過錯在哪裡？』趙州從諗禪師便禮拜后出去了。
【頌】南泉普愿禪師有時說：『江西馬祖道一禪師，說即心即佛。王老師不這麼說，說不是心，不是佛，不是物。』這麼說，還有過錯嗎？趙州從諗禪師禮拜后出去。當時有一個僧人，跟隨問趙州禪師說：『上座您禮拜便出去，是什麼意思？』趙州禪師說：『你卻去問和尚。』僧人就去問南泉普愿禪師：『剛才問上座，是什麼意思？』南泉普愿禪師說：『他卻領會了老僧我的意思。』
【頌】南泉普愿禪師問黃檗希運禪師：『定慧等學，明見佛性，這個道理如何？』黃檗希運禪師說：『十二時中，不依倚一物。』南泉普愿禪師說：『莫非是長老您的見處嗎？』黃檗希運禪師說：『不敢。』南泉普愿禪師說：『漿水錢且放一邊，草鞋錢教誰還？』
【評】【頌】南泉普愿禪師因為東西兩堂的僧人爭貓，南泉普愿禪師遇到了這件事，告訴大家說：『說得對，就救下貓兒，說不對，就斬了它。』大家都沒有回答。南泉普愿禪師就斬了貓。趙州從諗禪師從外面回來，南泉普愿禪師把之前的話告訴他。趙州從諗禪師就把鞋脫下來頂在頭上出去了。南泉普愿禪師說：『你若在，就能救下貓兒了。』
【頌】有僧人問訊，叉手而立。南泉普愿禪師說：『太俗氣了。』那僧人便合掌。南泉普愿禪師說：『太僧氣了。』僧人無言以對。
【評】【頌】南泉普愿禪師與歸宗智常禪師、麻谷寶徹禪師，一同去參禮南陽慧忠國師。南泉普愿禪師在路上畫一個圓相，說：『說得對就去。』歸宗智常禪師就在圓相中坐下。麻谷寶徹禪師作女人拜。南泉普愿禪師說：『這樣就不去了。』歸宗智常禪師說：『是什麼心行？』南泉普愿禪師就互相招呼便回去了，不再去參禮南陽慧忠國師。
【頌】南泉普愿禪師在山上做農活。僧人問：『南泉的路往什麼地方去？』南泉普愿禪師拿起鐮刀說：『我這把茅鐮刀，三十錢買的。』僧人說：『不問茅鐮刀，南泉的路往什麼地方去？』
【English Translation】 English version: Who does the monk's staff teach to eat? The Master (Nanquan Puyuan) said, 'Tell me, where is Wang Laoshi's fault?' Zhaozhou (Zhaozhou Congshen) bowed and left.
[Verse] The Master (Nanquan Puyuan) sometimes said, 'Jiangxi Mazu (Daoyi) says that the mind is the Buddha. Wang Laoshi doesn't say it that way, saying it is not the mind, not the Buddha, not a thing.' Saying it that way, is there still a fault? Zhaozhou (Zhaozhou Congshen) bowed and left. At that time, there was a monk who followed and asked Zhaozhou (Zhaozhou Congshen), 'Venerable, you bowed and left, what does that mean?' Zhaozhou (Zhaozhou Congshen) said, 'You should ask the Master.' The monk then asked Nanquan Puyuan, 'What did you mean by asking the Venerable just now?' The Master (Nanquan Puyuan) said, 'He understood my meaning.'
[Verse] The Master (Nanquan Puyuan) asked Huangbo (Huangbo Xiyun), 'The study of Samadhi (定) and Prajna (慧), clearly seeing the Buddha-nature, what is this principle like?' Huangbo (Huangbo Xiyun) said, 'Throughout the twelve hours, not relying on a single thing.' The Master (Nanquan Puyuan) said, 'Is that perhaps your understanding, Elder?' Huangbo (Huangbo Xiyun) said, 'I dare not.' The Master (Nanquan Puyuan) said, 'The money for the thin gruel can be put aside for now, but who will pay for the straw sandals?'
[Commentary][Verse] Because the monks of the east and west halls were fighting over a cat, the Master (Nanquan Puyuan) encountered this incident and told everyone, 'If you can say it correctly, save the cat; if you can't say it correctly, then I will cut it.' No one answered. The Master (Nanquan Puyuan) then cut the cat. Zhaozhou (Zhaozhou Congshen) returned from outside, and the Master (Nanquan Puyuan) told him what had happened. Zhaozhou (Zhaozhou Congshen) then took off his shoes, put them on his head, and left. The Master (Nanquan Puyuan) said, 'If you had been here, you could have saved the cat.'
[Verse] A monk came to inquire, standing with his hands folded. The Master (Nanquan Puyuan) said, 'Too worldly.' The monk then put his palms together. The Master (Nanquan Puyuan) said, 'Too monastic.' The monk had no reply.
[Commentary][Verse] The Master (Nanquan Puyuan), Guizong (Guizong Zhichang), and Magu (Magu Baozhe) went together to pay respects to National Teacher Nanyang Huizhong. On the way, the Master (Nanquan Puyuan) drew a circle and said, 'If you can say it correctly, then we will go.' Guizong (Guizong Zhichang) then sat in the circle. Magu (Magu Baozhe) made a woman's bow. The Master (Nanquan Puyuan) said, 'In that case, we won't go.' Guizong (Guizong Zhichang) said, 'What kind of mental activity is this?' The Master (Nanquan Puyuan) then called to each other and they returned, no longer going to pay respects to National Teacher Nanyang Huizhong.
[Verse] The Master (Nanquan Puyuan) was doing farm work on the mountain. A monk asked, 'Where does the road to Nanquan lead?' The Master (Nanquan Puyuan) picked up a sickle and said, 'This thatched sickle of mine, I bought it for thirty coins.' The monk said, 'I'm not asking about the thatched sickle, where does the road to Nanquan lead?'
。師曰。我使得正快。
○僧問。即心是佛又不得。非心非佛又不得。師意如何。師曰。大德且信即心是佛便了。更說甚麼得與不得。祇如大德吃飯了。從東廊上。西廊下。不可總問人得與不得也。
【頌】師住庵時。有一僧到庵。師向伊道。我上山去作務。待齋時作飯自吃了。送一分上來。少時其僧自作飯吃了。卻一時打破家事。就床臥。師待不見來。便歸庵見僧臥。師亦就伊邊臥。僧便起去。師住后曰。我往前住庵時。有個靈利道者。直至如今不見。
【頌】陸亙大夫問。弟子家中有一片石。或時坐。或時臥。如今擬鐫作佛。還得否。師曰得。陸曰。莫不得否。師曰不得。
【頌】師因至莊所。莊主預備迎奉。師曰。老僧居常出入。不與人知。何得排辦如此。莊主曰。昨夜土地報道和尚今日來。師曰。王老師修行無力。被鬼神覷見。侍者便問。和尚既是善知識。為甚麼被鬼神覷見。師曰。土地前更下一分飯。(玄覺云。甚麼處是土地前。更下一分飯)。
【頌】第一座問。和尚百年後向甚麼處去。師曰。山下作一頭水牯牛去。座曰。某甲隨和尚去。還得也無。師曰。汝若隨我。即須衘取一莖草來。
【頌】師與魯祖杉山歸宗四人離馬祖處去。各住庵。于路分袂處。師插下拄
【現代漢語翻譯】 現代漢語譯本： 師父說：『我這裡用得正是快捷。』 有僧人問：『即心是佛（一切唯心造），這樣說不對；非心非佛（既不是心也不是佛），這樣說也不對。師父您的意思是？』 師父說：『大德（對僧人的尊稱）且相信即心是佛就可以了，還說什麼對與不對呢？比如大德您吃完飯，從東邊的走廊走到西邊的走廊，難道都要問人可以不可以嗎？』 師父住在庵里的時候，有一個僧人來到庵里。師父對他說：『我上山去做事，等到吃飯的時候自己做飯吃了，送一份上來。』 過了一會兒，那個僧人自己做飯吃了，然後一下子把家裡的東西都打破了，就上床睡覺。師父等了很久不見他來，就回到庵里，看見僧人躺著。師父也就在他旁邊躺下。僧人就起身離開了。師父後來（回憶這件事）說：『我以前住在庵里的時候，有個很機靈的修行人，直到現在也沒再見到。』 陸亙大夫問：『弟子家中有一塊石頭，有時坐在上面，有時躺在上面，現在想把它雕刻成佛像，可以嗎？』 師父說：『可以。』 陸亙問：『莫非不可以嗎？』 師父說：『不可以。』 師父有一次到莊園，莊主預先準備迎接。師父說：『老僧我平時出入，不讓人知道，怎麼會安排成這樣？』 莊主說：『昨晚土地神報告說和尚您今天會來。』 師父說：『王老師修行沒有力量，被鬼神看見了。』 侍者就問：『和尚您既然是善知識（引導他人向善的人），為什麼會被鬼神看見？』 師父說：『在土地神面前再放下一份飯。』（玄覺禪師說：『什麼地方是在土地神面前再放下一份飯？』） 第一座（寺院中的重要職位）問：『和尚您百年之後要到哪裡去？』 師父說：『到山下做一頭水牛去。』 第一座說：『弟子我跟隨和尚您去，可以嗎？』 師父說：『你如果跟隨我，就要銜著一根草來。』 師父和魯祖、杉山、歸宗四個人離開馬祖（709-788）處，各自住在庵里。在路上分別的地方，師父插下拄杖。
【English Translation】 English version: The Master said, 'I use it here directly and quickly.' A monk asked, 'To say 'the mind is Buddha' (everything is created by the mind) is not right; to say 'neither mind nor Buddha' (neither mind nor Buddha) is also not right. What is the Master's intention?' The Master said, 'Virtuous One (a respectful term for monks), just believe that the mind is Buddha, and that's enough. What more is there to say about right or wrong? For example, Virtuous One, after you have eaten, you walk from the east corridor to the west corridor. Do you have to ask people if it's okay or not?' When the Master lived in a hermitage, a monk came to the hermitage. The Master said to him, 'I am going up the mountain to work. When it's time to eat, cook your own meal and send a portion up to me.' After a while, the monk cooked and ate his own meal, then suddenly broke all the household items and went to bed. The Master waited for a long time and, not seeing him come, returned to the hermitage and saw the monk lying down. The Master also lay down next to him. The monk then got up and left. The Master later (reminiscing about this event) said, 'When I lived in the hermitage before, there was a very clever practitioner, but I haven't seen him since.' The official Lu Geng asked, 'I have a stone at home, sometimes I sit on it, sometimes I lie on it. Now I want to carve it into a Buddha statue, is that okay?' The Master said, 'Okay.' Lu Geng asked, 'Could it be not okay?' The Master said, 'Not okay.' Once, the Master went to a manor, and the owner prepared to welcome him in advance. The Master said, 'I, the old monk, usually come and go without letting people know, how could it be arranged like this?' The owner said, 'Last night, the local earth god reported that the monk would be coming today.' The Master said, 'Teacher Wang's practice is weak, and he was seen by ghosts and spirits.' The attendant then asked, 'Since the Master is a good advisor (one who guides others towards goodness), why was he seen by ghosts and spirits?' The Master said, 'Put down another portion of food in front of the earth god.' (Zen Master Xuanjue said, 'Where is the place to put down another portion of food in front of the earth god?') The First Seat (an important position in the temple) asked, 'Where will the Master go after a hundred years?' The Master said, 'I will go to the foot of the mountain to become a water buffalo.' The First Seat said, 'Can I follow the Master?' The Master said, 'If you follow me, you must hold a blade of grass in your mouth.' The Master and Luzu, Shanshan, and Guizong left Mazu's (709-788) place and each lived in a hermitage. At the place where they parted ways on the road, the Master planted his staff.
杖曰。道得也被這個礙。道不得也被這個礙。歸宗拽拄杖打師一下曰。只是這個。王老師說甚麼礙與不礙。魯祖曰。只此一句。大播天下。宗曰。還有不播者么。祖曰有。宗曰。作么生是不播者。祖作掌勢【增收】。
鹽官齊安國師
【頌】僧問。如何是本身盧舍那。師曰。與老僧過凈瓶來。僧將凈瓶至。師曰。卻安舊處著。僧送至本處。復來詰問。師曰。古佛過去久矣。
○有講僧來參。師問。座主蘊何事業。對曰。講華嚴經。師曰。有幾種法界。曰廣說則重重無盡。略說有四種。師豎起拂子。曰。這個是第幾種法界。主沉吟。師曰。思而知。慮而解。是鬼家活計。日下孤燈。果然失照。
【頌】僧問大梅。如何是西來意。大梅曰。西來無意。師聞乃曰。一個棺材兩個死漢(玄沙云。鹽官是作家)。
【評】【頌】師一日喚侍者曰。將犀牛扇子來。者曰破也。師曰。扇子既破。還我犀牛兒來。者無對(投子代云。不辭將出。恐頭角不全)。
歸宗智常禪師
上堂。從上古德。不是無知解。他高尚之士。不同常流。今時不能自成自立。虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就他覓。從前祇是依他解。發言皆滯。光不透脫。祇為目前有物。
【頌】
【現代漢語翻譯】 現代漢語譯本： 杖說：『說它符合「道」（Dharma，真理、規律）吧，又被這個東西障礙；說它不符合「道」吧，也被這個東西障礙。』歸宗（Guizong，禪師名號）拿起拄杖打了他一下，說：『就是這個。王老師（Wang laoshi，對禪師的尊稱）說什麼障礙與不障礙？』魯祖（Luzu，禪師名號）說：『僅僅這一句話，就能廣泛傳播於天下。』歸宗說：『還有不能傳播的嗎？』魯祖說：『有。』歸宗說：『怎樣是不傳播的？』魯祖做了個遮蓋的手勢（增收）。 鹽官齊安國師（Yanguan Qian Guoshi，禪師名號） 【頌】僧人問：『什麼是本身的盧舍那（Vairocana，光明遍照）？』國師說：『給老僧拿凈瓶來。』僧人拿來凈瓶。國師說：『放回原來的地方去。』僧人送回原處，又回來追問。國師說：『古佛（Ancient Buddha）過去很久了。』 ○有講經的僧人來參拜。國師問：『座主（Zuozhu，對講經僧人的尊稱）研究什麼事業？』回答說：『講《華嚴經》（Avatamsaka Sutra）。』國師說：『有幾種法界（Dharmadhatu，宇宙萬有）？』回答說：『廣說則重重無盡，略說有四種。』國師豎起拂子，說：『這個是第幾種法界？』座主沉吟不語。國師說：『思慮而知，考慮而解，是鬼家的活計。』日下孤燈，果然失去光照。 【頌】僧人問大梅（Damei，禪師名號）：『什麼是西來意（意指達摩祖師西來傳法的真意）？』大梅說：『西來無意。』國師聽了說：『一個棺材裡有兩個死人。』（玄沙（Xuansha，禪師名號）說：鹽官是作家）。 【評】【頌】國師一天叫侍者說：『把犀牛扇子拿來。』侍者說：『破了。』國師說：『扇子既然破了，還我犀牛兒來。』侍者無言以對。（投子（Touzi，禪師名號）代答說：『不是不肯拿出來，恐怕頭角不全。』） 歸宗智常禪師（Guizong Zhichang Chanshi，禪師名號） 上堂開示：從前的古德（Gude，有德行的古人），不是沒有知解（智慧和見解），他們是高尚之士，不同於普通人。現在的人不能自成自立，虛度時光。各位不要用錯心思，沒有人能代替你，也沒有你用心的地方。不要向外尋求，從前只是依賴別人的解釋，發言都顯得遲滯，光芒不能透徹顯露，只因爲眼前有物（執著）。 【頌】
【English Translation】 English version: The staff said, 'To say it accords with the Dao (Dharma, truth, law), it is obstructed by this; to say it does not accord with the Dao, it is also obstructed by this.' Guizong (Guizong, a Chan master's title) grabbed his staff and struck the master, saying, 'It is just this. What does Teacher Wang (Wang laoshi, a respectful term for a Chan master) say about obstruction or non-obstruction?' Luzu (Luzu, a Chan master's title) said, 'Just this one sentence can be widely spread throughout the world.' Guizong said, 'Are there those who cannot spread it?' Luzu said, 'Yes.' Guizong said, 'What is it that does not spread?' Luzu made a covering gesture (increased collection). Yanguan Qian Guoshi (Yanguan Qian Guoshi, a Chan master's title) [Verse] A monk asked, 'What is the self-nature Vairocana (Vairocana, the all-illuminating)?' The National Teacher said, 'Bring the old monk a clean bottle.' The monk brought the clean bottle. The National Teacher said, 'Put it back where it was.' The monk sent it back to its original place and returned to question him. The National Teacher said, 'The Ancient Buddha (Ancient Buddha) has passed away for a long time.' ○ A sutra-lecturing monk came to visit. The National Teacher asked, 'What business does the Zuozhu (Zuozhu, a respectful term for a sutra-lecturing monk) study?' He replied, 'Lecturing on the Avatamsaka Sutra (Avatamsaka Sutra).' The National Teacher said, 'How many kinds of Dharmadhatu (Dharmadhatu, the universe) are there?' He replied, 'Speaking broadly, they are endlessly layered; speaking briefly, there are four kinds.' The National Teacher raised his whisk and said, 'Which kind of Dharmadhatu is this?' The Zuozhu was silent. The National Teacher said, 'To know through thinking and to understand through deliberation is the business of ghosts.' A lone lamp under the sun indeed loses its light. [Verse] A monk asked Damei (Damei, a Chan master's title), 'What is the meaning of the Westward Journey (referring to Bodhidharma's transmission of Dharma from the West)?' Damei said, 'The Westward Journey has no meaning.' The National Teacher heard this and said, 'Two dead men in one coffin.' (Xuansha (Xuansha, a Chan master's title) said: Yanguan is a master craftsman). [Commentary][Verse] One day, the National Teacher called to his attendant, 'Bring the rhinoceros fan.' The attendant said, 'It is broken.' The National Teacher said, 'Since the fan is broken, return the rhinoceros to me.' The attendant had no reply. (Touzi (Touzi, a Chan master's title) replied on his behalf: 'It's not that I'm unwilling to bring it out, but I'm afraid the horns are not complete.') Guizong Zhichang Chanshi (Guizong Zhichang Chanshi, a Chan master's title) Entering the hall, he gave a Dharma talk: The ancient worthies (Gude, virtuous ancients) of the past were not without knowledge and understanding (wisdom and insight). They were noble people, different from ordinary people. People today cannot become self-sufficient and independent, and waste their time. Do not misuse your minds, everyone. No one can replace you, and there is no place for you to use your mind. Do not seek externally. In the past, you only relied on others' explanations, and your speech was stagnant. The light cannot penetrate and reveal itself because there are things (attachments) before your eyes. [Verse]
僧問。如何是玄旨。師曰。無人能會。曰曏者如何。師曰。有向即乖。曰不向者如何。師曰。誰求玄旨。又曰。去。無汝用心處。曰豈無方便門。令學人得入。師曰。觀音妙智力。能救世間苦。曰如何是觀音妙智力。師敲鼎蓋三下曰。子還聞否。曰聞。師曰。我何不聞。僧無語。師以棒趁下。
○師嘗與南泉同行。后忽一日相別。煎茶次。南泉問曰。從來與師兄商量語句。彼此已知。此後或有人問。畢竟事作么生。師曰。這一片地。大好卓庵。泉曰。卓庵且置。畢竟事作么生。師乃打翻茶銚便起。泉曰。師兄喫茶了。普愿未喫茶。師曰。作這個語話。滴水也難消。
【頌】師刬草次。有講僧來參。忽有一蛇過。師以鋤斷之。僧曰。久向歸宗。元來是個粗行沙門。師曰。你粗我粗。曰如何是粗。師豎起鋤頭。曰如何是細。師作斬蛇勢。曰與么則依而行之。師曰。依而行之且置。你甚處見我斬蛇。僧無對。
【頌】僧辭。師問甚麼處去。曰諸方學五味禪去。師曰。諸方有五味禪。我這裡祇有一味禪。曰如何是一味禪。師便打。僧曰。會也會也。師曰。道道。僧擬開口。師又打。僧後到黃檗。舉前話。檗上堂曰。馬大師出八十四人善知識。問著個個屙漉漉地。祇有歸宗較些子。
【頌】江州刺史李
渤問。教中所言。須彌納芥子。渤即不疑。芥子納須彌。莫是妄談否。師曰。人傳使君讀萬卷書籍。還是否。曰然。師曰。摩頂至踵。如椰子大。萬卷書向何處著。李俯首而已。
○李異日又問。一大藏教。明得個甚麼邊事。師舉拳示之曰。還會么。曰不會。師曰。這個措大。拳頭也不識。曰請師指示。師曰。遇人即途中授與。不遇即世諦流佈。師以目有重瞳。遂將藥手按摩。以致兩目俱亦。世號赤眼歸宗焉。
大梅法常禪師
初參大寂。問如何是佛。寂曰。即心是佛。師即大悟。遂之四明梅子真舊隱。縛茆燕處。
【頌】大寂聞師住山。乃令僧問。和尚見馬大師。得個甚麼。便住此山。師曰。大師向我道。即心是佛。我便向這裡住。僧曰。大師近日佛法又別。師曰。作么生。曰又道非心非佛。師曰。這老漢惑亂人未有了日。任他非心非佛。我祇管即心即佛。其僧回舉似馬祖。祖曰。梅子熟也。
○上堂。汝等諸人。各自迴心達本。莫逐其末。但得其本。其末自至。若欲識本。唯了自心。此心原是一切世間出世間法根本。故心生種種法生。心滅種種法滅。心且不附一切善惡而生。萬法本自如如。
【頌】夾山與定山同行。言話次。定山曰。生死中無佛。即無生死。夾山曰。生死
【現代漢語翻譯】 現代漢語譯本 李渤問道：『教義中所說，須彌山（Mount Sumeru，佛教宇宙觀中的中心山）能容納于芥子之中，我並不懷疑。但芥子能容納須彌山，莫非是虛妄之談？』 歸宗禪師回答說：『我聽人說使君（對李渤的尊稱）讀過萬卷書籍，是這樣嗎？』 李渤說：『是的。』 歸宗禪師說：『從頭頂到腳跟，像椰子那麼大，萬卷書放在哪裡呢？』 李渤聽后低頭不語。
李渤過些日子又問：『這一大藏教（佛教經藏），究竟闡明了什麼？』 歸宗禪師舉起拳頭給他看，說：『會意嗎？』 李渤說：『不會。』 歸宗禪師說：『你這個書呆子，連拳頭也不認識。』 李渤說：『請禪師指示。』 歸宗禪師說：『遇到合適的人就在路上傳授給他，遇不到就讓它在世俗中流傳。』 歸宗禪師因為天生有重瞳，於是用藥物燒灼，以致兩眼都瞎了，世人稱他為赤眼歸宗。
大梅法常禪師
最初參拜馬祖道一禪師（709-788），問道：『如何是佛？』 馬祖道一禪師回答說：『即心是佛。』 法常禪師當下大悟，於是前往四明梅子真以前隱居的地方，用茅草搭屋居住。
【頌】馬祖道一禪師聽說法常禪師住在山裡，就派僧人去問：『和尚您當初見到馬祖大師，得到了什麼，便住在這山裡？』 法常禪師回答說：『大師對我說，即心是佛，我便在這裡住了下來。』 僧人說：『大師近日的佛法又不一樣了。』 法常禪師問：『怎麼說？』 僧人說：『又說非心非佛。』 法常禪師說：『這老頭子迷惑人沒完沒了。任他非心非佛，我只管即心即佛。』 那僧人回去把情況告訴了馬祖道一禪師，馬祖道一禪師說：『梅子熟了。』
上堂說法：『你們這些人，各自回頭認識本心，不要追逐枝末。只要得到根本，枝末自然會到來。如果想要認識根本，唯有了解自己的心。這心原本是一切世間和出世間法的根本。所以心生種種法生，心滅種種法滅。這心不依附一切善惡而生，萬法本來就是如如不動的。』
【頌】夾山禪師與定山禪師一同行走，談話時，定山禪師說：『生死中沒有佛，也就沒有生死。』 夾山禪師說：『生死』
【English Translation】 English version Li Bo asked: 'The teachings say that Mount Sumeru (the central mountain in the Buddhist cosmology) can be contained within a mustard seed, which I do not doubt. But for a mustard seed to contain Mount Sumeru, isn't that a false statement?' Zen Master Guizong replied: 'I heard that the governor (a respectful term for Li Bo) has read ten thousand volumes of books, is that so?' Li Bo said: 'Yes.' Zen Master Guizong said: 'From the top of your head to your heels, as big as a coconut, where are the ten thousand volumes of books stored?' Li Bo lowered his head and said nothing.
Some days later, Li Bo asked again: 'This great Tripitaka (Buddhist scriptures), what exactly does it clarify?' Zen Master Guizong raised his fist to show him, saying: 'Do you understand?' Li Bo said: 'I don't understand.' Zen Master Guizong said: 'You bookworm, you don't even recognize a fist.' Li Bo said: 'Please, Zen Master, instruct me.' Zen Master Guizong said: 'If I meet the right person, I will teach him on the road; if I don't meet the right person, let it circulate in the world.' Because Zen Master Guizong was born with double pupils, he burned them with medicine, causing both eyes to become blind. The world called him Red-Eyed Guizong.
Zen Master Damei Fachang
Initially, he visited Zen Master Mazu Daoyi (709-788) and asked: 'What is Buddha?' Zen Master Mazu Daoyi replied: 'The mind itself is Buddha.' Zen Master Fachang immediately attained great enlightenment and went to the former hermitage of Meizi Zhen in Siming, where he built a thatched hut to live.
[Verse] Zen Master Mazu Daoyi heard that Zen Master Fachang was living in the mountains, so he sent a monk to ask: 'Venerable Sir, what did you gain from seeing Master Mazu that made you stay in this mountain?' Zen Master Fachang replied: 'The Master told me that the mind itself is Buddha, so I stayed here.' The monk said: 'The Master's recent Dharma is different again.' Zen Master Fachang asked: 'How so?' The monk said: 'He also says neither mind nor Buddha.' Zen Master Fachang said: 'This old man is endlessly confusing people. Let him say neither mind nor Buddha, I only care about the mind itself being Buddha.' The monk returned and told Master Mazu Daoyi, who said: 'The plum is ripe.'
Ascending the Dharma platform: 'All of you, turn your minds back to recognize the root, do not pursue the branches. If you obtain the root, the branches will naturally come. If you want to recognize the root, you must understand your own mind. This mind is originally the root of all worldly and otherworldly dharmas. Therefore, when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. This mind does not rely on all good and evil to arise; all dharmas are originally suchness.'
[Verse] Zen Master Jiashan and Zen Master Dingshan were walking together. During their conversation, Zen Master Dingshan said: 'There is no Buddha in birth and death, therefore there is no birth and death.' Zen Master Jiashan said: 'Birth and death'
中有佛。即不迷生死。互相不肯。同上山見師。夾山便舉問。未審二人見處。那個較親。師曰。一親一疏。夾山復問那個親。師曰。且去明日來。夾山明日再上問。師曰。親者不問。問者不親(夾山住后。自云。當時失一隻眼)。
○忽一日謂其徒曰。來莫可抑。往莫。可追。從容間。聞鼯鼠聲。乃曰。即此物非他物。汝等諸人善自護持。吾今逝矣。言訖示滅。
佛光如滿禪師
唐順宗問。佛從何方來。滅向何方去。既言常住世。佛今在何處。師答曰。佛從無為來。滅向無為去。法身等虛空。常住無心處。有念歸無念。有住歸無住。來為眾生來。去為眾生去。清凈真如海。湛然體常住。智者善思惟。更勿生疑慮。 帝又問。佛向王宮生。滅向雙林滅。住世四十九。又言無法說。山河與大海。天地及日月。時至皆歸盡。誰言不生滅。疑情猶若斯。智者善分別。師答曰。佛體本無為。迷情妄分別。法身等虛空。未曾有生滅。有緣無佛出。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。生亦未曾生。滅亦未曾滅。了見無心處。自然無法說。帝聞大悅。益重禪宗。
五泄靈默禪師
【頌】遠謁石頭。便問。一言相契即住。不契即去。石頭據坐。師便行。頭隨後召曰阇黎。師
【現代漢語翻譯】 現代漢語譯本 有兩位僧人。都不明白生死的道理。一起上山去拜見禪師。夾山禪師便問：『不知二位對生死的見解，哪個更貼切？』禪師說：『一個親切，一個疏遠。』夾山禪師又問：『哪個親切？』禪師說：『且回去，明日再來。』夾山禪師第二天再去請教。禪師說：『親切的人不會問，問的人不親切。』（夾山禪師住持后，自言自語道：『當時失去了一隻眼。』）
忽然有一天，禪師對他的弟子們說：『來的不可抑制，去的不可追逐。』從容不迫之際，聽到鼯鼠的聲音，於是說：『就是此物，不是他物。你們各位好好守護自己，我將要逝去了。』說完就圓寂了。
佛光如滿禪師
唐順宗（761-806）問道：『佛從何方來？滅向何方去？既然說常住在世，佛現在在哪裡？』禪師回答說：『佛從無為而來，滅向無為而去。法身等同虛空，常住在無心之處。有念歸於無念，有住歸於無住。來是為眾生而來，去是為眾生而去。清凈真如之海，湛然清澈本體常住。智者善於思惟，更不要產生疑慮。』皇帝又問：『佛在王宮出生，在雙林樹下圓寂。住世四十九年，又說沒有法可說。山河與大海，天地及日月，時辰到了都會歸於盡頭，誰說不生不滅？疑惑之情就像這樣，智者善於分辨。』禪師回答說：『佛體本來是無為的，迷惑的情感妄加分別。法身等同虛空，未曾有過生滅。有緣則佛出世，無緣則佛入滅。處處化度眾生，猶如水中的月亮。不是常，也不是斷，不是生，也不是滅。生也未曾生，滅也未曾滅。了見無心之處，自然就沒有法可說。』皇帝聽了非常高興，更加重視禪宗。
五泄靈默禪師
【頌】遠道拜謁石頭禪師，便問：『一句話相契合就留下，不契合就離開。』石頭禪師安然端坐。靈默禪師便要離開。石頭禪師隨後叫道：『阇黎（梵語，意為「導師」）！』
【English Translation】 English version There were two monks who did not understand the principle of birth and death. Together they went up the mountain to see the Zen master. Jiashan (name of the Zen master) then asked: 'I don't know which of your two views on birth and death is more appropriate?' The Zen master said: 'One is close, and one is distant.' Jiashan then asked: 'Which one is close?' The Zen master said: 'Go back and come again tomorrow.' Jiashan went to ask again the next day. The Zen master said: 'The one who is close does not ask, and the one who asks is not close.' (After Jiashan became the abbot, he said to himself: 'I lost one eye at that time.')
Suddenly one day, the Zen master said to his disciples: 'Coming cannot be suppressed, and going cannot be pursued.' In a calm moment, hearing the sound of a flying squirrel, he then said: 'This is it, not something else. All of you should take good care of yourselves, I am about to pass away.' After saying that, he passed into Nirvana.
Zen Master Foguang Ruman (name of the Zen master)
Emperor Shunzong of Tang (761-806) asked: 'Where does the Buddha come from? Where does he go to when he passes away? Since it is said that he always dwells in the world, where is the Buddha now?' The Zen master replied: 'The Buddha comes from non-action, and passes away to non-action. The Dharma body is equal to the void, and always dwells in the place of no-mind. Thoughts return to no-thoughts, and dwelling returns to no-dwelling. Coming is for the sake of sentient beings, and going is for the sake of sentient beings. The pure true suchness sea, clear and still, the essence always dwells. The wise should think carefully, and not give rise to doubts.' The emperor then asked: 'The Buddha was born in the royal palace, and passed away under the twin Sala trees. He lived in the world for forty-nine years, and also said that there is no Dharma to be spoken. Mountains and rivers, the sea, heaven and earth, and the sun and moon, when the time comes, they will all return to the end, who says that they are not born and do not pass away? Doubts are like this, the wise should distinguish carefully.' The Zen master replied: 'The Buddha's body is originally non-active, and deluded emotions make false distinctions. The Dharma body is equal to the void, and has never had birth or death. When there is affinity, the Buddha appears in the world, and when there is no affinity, the Buddha enters Nirvana. He transforms sentient beings everywhere, like the moon in the water. It is neither constant nor annihilation, neither birth nor death. Birth has never been born, and death has never been extinguished. Clearly seeing the place of no-mind, naturally there is no Dharma to be spoken.' The emperor was very happy to hear this, and attached more importance to Zen Buddhism.
Zen Master Wuxie Lingmo (name of the Zen master)
[Verse] He went far to visit Zen Master Shitou (name of the Zen master), and asked: 'If one word is in accord, I will stay, if it is not in accord, I will leave.' Zen Master Shitou sat still. Zen Master Lingmo was about to leave. Zen Master Shitou then called out: 'Ajari (Sanskrit, meaning 'teacher')!'
回首。頭曰。從生至死。祇是這個。回頭轉腦作么。師言下大悟。乃拗折拄杖而棲止焉。
○一日告眾曰。法身圓寂。示有去來。千聖同源。萬靈歸一。吾今漚散。胡假興哀。無自勞神。須存正念。若遵此命。真報吾恩。儻固違言。非吾之子。時有僧問。和尚向甚麼處去。師曰。無處去。曰某甲何不見。師曰。非眼所睹。(洞山云作家)言畢。奄然順化。
盤山寶積禪師
【頌】因於市肆行。見一客人買豬肉。語屠家曰。精底割一斤來。屠家放下刀。叉手曰。長史。那個不是精底。師於此有省。
【頌】又一日出門。見人舁喪。歌郎振鈴云。紅輪決定沉西去。未審魂靈往那方。幕下孝子。哭曰哀哀。師忽身心踴躍。歸舉似馬祖。祖印可之。
【頌】上堂。夫心月孤圓。光吞萬象。光非照境。境亦非存。光境俱亡。復是何物。禪德。譬如擲劍揮空。莫論及之不及。斯乃空輪無跡。劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異。始為道矣。
【頌】上堂。禪德。可中學道。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。若如此者。是名出家。故導師云。法本不相礙。三際亦復然。無為無事人。猶是金鎖難。所以靈源獨耀。道絕無生。大智非明。真空無跡。
【現代漢語翻譯】 現代漢語譯本： 僧人回頭（回首）。頭（頭）說：『從生到死，只是這個（祇是這個）。回頭轉腦做什麼？』禪師言下大悟。於是拗斷拄杖而在此棲止。
有一天，禪師告訴眾人說：『法身圓滿寂靜（法身圓寂），示現有去有來。千聖同源，萬靈歸一。我如今像水泡一樣消散（漚散），何必假裝悲哀（胡假興哀）？不要白費力氣（無自勞神），必須保持正念。如果遵從我的遺命（若遵此命），才是真正報答我的恩情。倘若堅決違揹我的話（儻固違言），就不是我的弟子。』當時有僧人問：『和尚您要到什麼地方去？』禪師說：『無處可去。』僧人說：『我怎麼看不見？』禪師說：『不是眼睛所能看到的（非眼所睹）。』（洞山禪師評語：是作家手筆）說完，安然圓寂。
盤山寶積禪師
【頌】因為在集市上行走（因於市肆行），看見一個客人買豬肉。對屠夫說：『給我割一斤精肉來（精底割一斤來）。』屠夫放下刀，拱手說：『長官（長史），哪一塊不是精肉？』禪師因此有所領悟（有省）。
【頌】又有一天出門，看見有人抬著喪事（舁喪）。喪葬隊伍中的歌郎搖著鈴鐺唱道：『紅日必定沉落西山（紅輪決定沉西去），不知魂靈往哪個方向去（未審魂靈往那方）。』棺材旁的孝子，哭著說：『哀哀。』禪師忽然身心踴躍，回去告訴馬祖（馬祖），馬祖認可了他。
【頌】上堂說法。諸位禪德（禪德），心如明月般孤寂而圓滿（心月孤圓），光明吞沒萬象。光明不是用來照耀外境（光非照境），外境也不是真實存在（境亦非存）。光明和外境都消失了（光境俱亡），又是什麼呢？諸位禪德，譬如投擲劍在空中揮舞（擲劍揮空），不要評論是否擊中目標（莫論及之不及）。這就是空輪沒有痕跡（空輪無跡），劍刃也沒有虧損（劍刃無虧）。如果能夠這樣，心心念念都沒有執著（心心無知），整個心就是佛（全心即佛），整個佛就是人（全佛即人）。人與佛沒有差別（人佛無異），才算是悟道了（始為道矣）。
【頌】上堂說法。諸位禪德，可中學道，就像大地承載山嶽（地擎山），不知道山嶽的孤高峻峭（山之孤峻）；如同石頭包含美玉（石含玉），不知道美玉的純潔無瑕（玉之無瑕）。如果能夠這樣，才算是出家（是名出家）。所以導師說：『法本來不互相妨礙（法本不相礙），過去、現在、未來三世也是這樣（三際亦復然）。無所作為的修行人（無為無事人），仍然被金鎖束縛（猶是金鎖難）。』所以說，靈性的源頭獨自閃耀（靈源獨耀），真理超越了生滅（道絕無生）。大智慧不是通過分別而明白（大智非明），真正的空性沒有痕跡（真空無跡）。
【English Translation】 English version: A monk turned his head (回首). The head (頭) said, 'From birth to death, it is only this (祇是這個). Why turn your head and move your brain?' The master had a great enlightenment upon hearing this. Then he broke his staff and stayed there.
One day, the Chan master told the assembly, 'The Dharma body is perfectly tranquil (法身圓寂), showing coming and going. The thousand sages share the same source, and all spirits return to one. I am now like a bubble dissolving (漚散), why feign sorrow (胡假興哀)? Do not waste your energy (無自勞神), you must maintain right mindfulness. If you follow my instructions (若遵此命), you will truly repay my kindness. If you stubbornly disobey my words (儻固違言), you are not my disciples.' At that time, a monk asked, 'Where are you going, Master?' The master said, 'Nowhere to go.' The monk said, 'Why can't I see you?' The master said, 'Not visible to the eye (非眼所睹).' (Dongshan (洞山) commented: 'The work of a master.') After speaking, he passed away peacefully.
Chan Master Panshan Baoji (盤山寶積禪師)
[Verse] Because he was walking in the market (因於市肆行), he saw a customer buying pork. He said to the butcher, 'Cut me a pound of lean meat (精底割一斤來).' The butcher put down his knife, clasped his hands and said, 'Official (長史), which piece is not lean?' The master had some understanding from this (有省).
[Verse] One day, he went out and saw people carrying a funeral (舁喪). The singer in the funeral procession shook a bell and sang, 'The red sun is destined to sink in the west (紅輪決定沉西去), I don't know where the soul is going (未審魂靈往那方).' The filial son next to the coffin cried, 'Alas, alas.' The master suddenly felt his body and mind leap with joy, and he went back and told Mazu (馬祖), who approved of him.
[Verse] Ascending the hall. Chan practitioners (禪德), the mind is like a solitary and perfect moon (心月孤圓), its light swallows all phenomena. The light is not for illuminating the external world (光非照境), nor does the external world truly exist (境亦非存). When both light and the external world disappear (光境俱亡), what is it then? Chan practitioners, it is like throwing a sword and waving it in the air (擲劍揮空), do not discuss whether it hits the target or not (莫論及之不及). This is the empty wheel without a trace (空輪無跡), and the blade of the sword without damage (劍刃無虧). If you can be like this, every thought will be without attachment (心心無知), the whole mind is Buddha (全心即佛), the whole Buddha is man (全佛即人). There is no difference between man and Buddha (人佛無異), only then is it the Way (始為道矣).
[Verse] Ascending the hall. Chan practitioners, studying the Way in the school is like the earth supporting the mountains (地擎山), not knowing the mountain's solitary height (山之孤峻); like a stone containing jade (石含玉), not knowing the jade's flawlessness (玉之無瑕). If you can be like this, it is called leaving home (是名出家). Therefore, the guide said, 'The Dharma does not obstruct each other (法本不相礙), the three times, past, present, and future, are also like this (三際亦復然). The practitioner who does nothing (無為無事人) is still bound by golden chains (猶是金鎖難).' Therefore, the source of spirituality shines alone (靈源獨耀), the truth transcends birth and death (道絕無生). Great wisdom is not understood through discrimination (大智非明), true emptiness has no trace (真空無跡).
真如凡聖。皆是夢言。佛及涅槃。併爲增語。禪德。直須自看。無人替代。
【評】【頌】上堂。三界無法。何處求心。四大本空。佛依何住。璇璣不動。寂爾無言。覿面相呈。更無餘事。珍重。
【頌】師將順世。告眾曰。有人邈得吾真否。眾將所寫真呈。皆不契師意。普化出曰。某甲邈得。師曰。何不呈似老僧。化乃打筋斗而出。師曰。這漢向後掣風狂去在。師且奄化。
麻谷寶徹禪師
【頌】問臨濟。大悲千手眼。那個是正眼。濟曰。大悲千手眼。那個是正眼。速道速道。師近前拽臨濟下禪床卻坐。濟近前曰不審。師擬議。濟便喝。拽下禪床卻坐。師便出去(出臨濟章)。
○師使扇次。僧問。風性常住。無處不周。和尚為甚麼卻搖扇。師曰。你祇知風性常住。且不知無處不周。曰作么生是無處不周底道理。師卻搖扇。僧作禮。師曰。無用處師僧。著得一千個。有甚麼益。
東寺如會禪師
【頌】自大寂去世。師常患門徒以即心即佛之談。誦憶不已。且謂佛於何住而曰即心。心如畫師而云即佛。遂示眾曰。心不是佛。智不是道。劍去遠矣。爾方刻舟。時號東寺為禪窟焉。
【頌】仰山參。師問。汝是甚處人。仰曰。廣南人。師曰。我聞廣南有鎮海明珠是否。
【現代漢語翻譯】 現代漢語譯本： 真如（Tathata，事物的真實本性）和凡夫聖人，都不過是夢中的言語。佛（Buddha）以及涅槃（Nirvana，解脫）的境界，也都是爲了引導而說的方便之語。各位禪德（指修禪之人），必須自己去體悟，沒有人可以代替你。
【評】【頌】（臨濟義玄禪師）上堂說法：三界（Three Realms，欲界、色界、無色界）之中沒有實在的法，到哪裡去尋求心呢？四大（四大元素：地、水、火、風）原本就是空，佛又依憑什麼而住呢？璇璣（古代觀測天象的儀器）寂然不動，寂靜無言，面對面地呈現，再沒有其他的事情了。珍重。
【頌】（臨濟義玄禪師）將要圓寂時，告訴眾人說：『有人能描繪出我的真容嗎？』眾人將各自描繪的畫像呈上，都不符合臨濟禪師的心意。普化（Puhua，人名）出來說：『我能描繪。』臨濟禪師說：『為何不呈給老僧看看？』普化就打個觔斗而出。臨濟禪師說：『這人以後會像風一樣癲狂而去。』臨濟禪師於是安然圓寂。
麻谷寶徹禪師（Magu Baozhe，禪師名）
【頌】（麻谷寶徹禪師）問臨濟（Linji，人名）：『大悲千手眼（Mahakaruna with thousand hands and eyes，觀音菩薩的化身），哪個是正眼（真正的智慧之眼）？』臨濟（Linji）說：『大悲千手眼，哪個是正眼？快說！快說！』麻谷（Magu）走上前去，把臨濟（Linji）從禪床上拽下來自己坐上去。臨濟（Linji）走上前來說：『不審（不知）！』麻谷（Magu）猶豫了一下，臨濟（Linji）便大喝一聲，把麻谷（Magu）從禪床上拽下來自己坐上去。麻谷（Magu）於是走了出去（出自臨濟章）。
○（麻谷寶徹禪師）正在扇扇子，有僧人問：『風的性質是恒常不變的，無處不在，和尚為什麼還要搖扇子？』麻谷（Magu）說：『你只知道風的性質是恒常不變的，卻不知道無處不在的道理。』僧人問：『怎樣才是無處不在的道理？』麻谷（Magu）又搖了搖扇子。僧人行禮。麻谷（Magu）說：『沒用的師僧，來一千個也沒什麼用處。』
東寺如會禪師（Dongsi Ruhui，禪師名）
【頌】自從大寂（Daji，馬祖道一禪師的謚號）去世后，東寺如會禪師（Dongsi Ruhui）常常擔心門徒們不斷地誦唸『即心即佛』的說法。並且認為，如果說佛住在心中，那麼心又住在哪裡呢？如果說心像畫師一樣，那麼又怎麼能說心就是佛呢？於是開示眾人說：『心不是佛，智慧不是道。劍已經離去了很遠，你們卻還在刻舟求劍。』當時人們稱東寺（Dongsi）為禪窟。
【頌】仰山（Yangshan，人名）參拜東寺如會禪師（Dongsi Ruhui），東寺如會禪師（Dongsi Ruhui）問：『你是哪裡人？』仰山（Yangshan）說：『廣南人。』東寺如會禪師（Dongsi Ruhui）說：『我聽說廣南有鎮海明珠，是嗎？』
English version: The True Thusness (Tathata) and ordinary beings and sages are all words in a dream. Buddha and Nirvana are also expedient words for guidance. Zen practitioners, you must see for yourselves; no one can replace you.
[Commentary][Verse] (Zen Master Linji Yixuan) ascended the hall and said: In the Three Realms (Desire Realm, Form Realm, Formless Realm) there is no real Dharma; where do you seek the mind? The Four Great Elements (earth, water, fire, wind) are originally empty; where does the Buddha rely on to dwell? The celestial sphere is still and silent, presenting itself face to face, with nothing else to do. Treasure this.
[Verse] (Zen Master Linji Yixuan) was about to pass away and told the assembly: 'Can anyone depict my true likeness?' The assembly presented their depictions, but none matched the Zen Master's intention. Puhua (name of a person) came out and said: 'I can depict it.' The Zen Master said: 'Why not present it to this old monk?' Puhua then somersaulted and left. The Zen Master said: 'This man will go mad like the wind in the future.' The Zen Master then passed away peacefully.
Zen Master Magu Baozhe (name of a Zen Master)
[Verse] (Zen Master Magu Baozhe) asked Linji (name of a person): 'The Great Compassion with thousand hands and eyes (Mahakaruna with thousand hands and eyes, manifestation of Avalokitesvara Bodhisattva), which is the true eye (the eye of true wisdom)?' Linji (name of a person) said: 'The Great Compassion with thousand hands and eyes, which is the true eye? Speak quickly! Speak quickly!' Magu (name of a person) stepped forward, dragged Linji (name of a person) off the Zen bed, and sat on it himself. Linji (name of a person) stepped forward and said: 'I don't know!' Magu (name of a person) hesitated, and Linji (name of a person) shouted loudly, dragged Magu (name of a person) off the Zen bed, and sat on it himself. Magu (name of a person) then walked out (from the Linji chapter).
○ (Zen Master Magu Baozhe) was fanning himself, and a monk asked: 'The nature of the wind is constant and omnipresent; why does the abbot still fan himself?' Magu (name of a person) said: 'You only know that the nature of the wind is constant, but you do not know the principle of omnipresence.' The monk asked: 'What is the principle of omnipresence?' Magu (name of a person) shook the fan again. The monk bowed. Magu (name of a person) said: 'Useless monks, even a thousand of them are of no use.'
Zen Master Dongsi Ruhui (name of a Zen Master)
[Verse] Since the death of Daji (posthumous title of Zen Master Mazu Daoyi), Zen Master Dongsi Ruhui (name of a Zen Master) often worried that his disciples would constantly recite the saying 'Mind is Buddha'. And he thought, if the Buddha dwells in the mind, then where does the mind dwell? If the mind is like a painter, then how can it be said that the mind is the Buddha? So he instructed the assembly: 'Mind is not Buddha, wisdom is not the Way. The sword has gone far away, but you are still carving a boat to find it.' At that time, people called Dongsi (name of a temple) a Zen cave.
[Verse] Yangshan (name of a person) visited Zen Master Dongsi Ruhui (name of a Zen Master). Zen Master Dongsi Ruhui (name of a Zen Master) asked: 'Where are you from?' Yangshan (name of a person) said: 'From Guangnan.' Zen Master Dongsi Ruhui (name of a Zen Master) said: 'I have heard that Guangnan has a sea-pacifying pearl, is that so?'
【English Translation】 Modern Chinese Translation: 真如（Tathata，事物的真實本性）和凡夫聖人，都不過是夢中的言語。佛（Buddha）以及涅槃（Nirvana，解脫）的境界，也都是爲了引導而說的方便之語。各位禪德（指修禪之人），必須自己去體悟，沒有人可以代替你。
【評】【頌】（臨濟義玄禪師）上堂說法：三界（Three Realms，欲界、色界、無色界）之中沒有實在的法，到哪裡去尋求心呢？四大（四大元素：地、水、火、風）原本就是空，佛又依憑什麼而住呢？璇璣（古代觀測天象的儀器）寂然不動，寂靜無言，面對面地呈現，再沒有其他的事情了。珍重。
【頌】（臨濟義玄禪師）將要圓寂時，告訴眾人說：『有人能描繪出我的真容嗎？』眾人將各自描繪的畫像呈上，都不符合臨濟禪師的心意。普化（Puhua，人名）出來說：『我能描繪。』臨濟禪師說：『為何不呈給老僧看看？』普化就打個觔斗而出。臨濟禪師說：『這人以後會像風一樣癲狂而去。』臨濟禪師於是安然圓寂。
麻谷寶徹禪師（Magu Baozhe，禪師名）
【頌】（麻谷寶徹禪師）問臨濟（Linji，人名）：『大悲千手眼（Mahakaruna with thousand hands and eyes，觀音菩薩的化身），哪個是正眼（真正的智慧之眼）？』臨濟（Linji）說：『大悲千手眼，哪個是正眼？快說！快說！』麻谷（Magu）走上前去，把臨濟（Linji）從禪床上拽下來自己坐上去。臨濟（Linji）走上前來說：『不審（不知）！』麻谷（Magu）猶豫了一下，臨濟（Linji）便大喝一聲，把麻谷（Magu）從禪床上拽下來自己坐上去。麻谷（Magu）於是走了出去（出自臨濟章）。
○（麻谷寶徹禪師）正在扇扇子，有僧人問：『風的性質是恒常不變的，無處不在，和尚為什麼還要搖扇子？』麻谷（Magu）說：『你只知道風的性質是恒常不變的，卻不知道無處不在的道理。』僧人問：『怎樣才是無處不在的道理？』麻谷（Magu）又搖了搖扇子。僧人行禮。麻谷（Magu）說：『沒用的師僧，來一千個也沒什麼用處。』
東寺如會禪師（Dongsi Ruhui，禪師名）
【頌】自從大寂（Daji，馬祖道一禪師的謚號）去世后，東寺如會禪師（Dongsi Ruhui）常常擔心門徒們不斷地誦唸『即心即佛』的說法。並且認為，如果說佛住在心中，那麼心又住在哪裡呢？如果說心像畫師一樣，那麼又怎麼能說心就是佛呢？於是開示眾人說：『心不是佛，智慧不是道。劍已經離去了很遠，你們卻還在刻舟求劍。』當時人們稱東寺（Dongsi）為禪窟。
【頌】仰山（Yangshan，人名）參拜東寺如會禪師（Dongsi Ruhui），東寺如會禪師（Dongsi Ruhui）問：『你是哪裡人？』仰山（Yangshan）說：『廣南人。』東寺如會禪師（Dongsi Ruhui）說：『我聽說廣南有鎮海明珠，是嗎？』
仰曰是。師曰。此珠如何。仰曰。黑月即隱。白月即現。師曰。還將得來也無。仰曰。將得來。師曰。何不呈似老僧。仰叉手近前曰。昨到溈山。亦被索此珠。直得無言可對。無理可伸。師曰。真師子兒。善能哮吼。
西堂智藏禪師
一日大寂遣師詣長安。奉書于忠國師。國師問曰。汝師說甚麼法。師從東過西而立。國師曰。祇這個。更別有。師卻從西過東邊立。國師曰。這個是馬祖底。仁者作么生。師曰。早個呈似和尚了也。
【評】【頌】僧問馬祖。離四句。絕百非。請師直指西來意。祖曰。我今日勞倦。不能為汝說得。問取智藏。其僧乃來問師。師曰。汝何不問和尚。僧曰。和尚令某甲來問。上座。師曰。我今日頭痛。不能為汝說得。問取海兄去。僧又去問海。(百丈和尚)海曰。我到這裡卻不會。僧乃舉似馬祖。祖曰。藏頭白。海頭黑。
○馬祖一日問師曰。子何不看經。師曰。經豈異耶。祖曰。然雖如此。汝向後為人也須得。曰智藏病思自養。敢言為人。祖曰。子末年必興於世。師便禮拜。馬祖滅后。眾請開堂。
○李尚書嘗問僧。馬祖大師。有甚麼言教。僧曰。大師或說即心即佛。或說非心非佛。李曰。總過這邊。李卻問師。馬大師有甚麼言教。師呼李翱。李應諾。師曰
【現代漢語翻譯】 現代漢語譯本 仰山（Yangshan，人名）說：『是。』 溈山（Weishan，地名）說：『這顆珠子如何？』 仰山說：『黑月（Heiyue）之時它就隱藏，白月（Baiyue）之時它就顯現。』 溈山說：『還能拿得回來嗎？』 仰山說：『能拿得回來。』 溈山說：『為何不呈給老僧看看？』 仰山叉手向前說：『昨天到溈山（Weishan）時，也被索要這顆珠子，實在無言以對，無理可伸。』 溈山說：『真是獅子之子，善於怒吼。』
西堂智藏禪師（Xitang Zhizang Chanshi，人名）
一日，馬祖（Mazu，人名）派智藏禪師（Zhizang Chanshi）前往長安（Chang'an，地名），給忠國師（Zhong Guoshi，人名）送信。忠國師問：『你的老師說什麼法？』 智藏禪師從東邊走到西邊站立。忠國師說：『就這個嗎？還有別的嗎？』 智藏禪師又從西邊走到東邊站立。忠國師說：『這個是馬祖（Mazu）的，仁者你怎麼樣？』 智藏禪師說：『早就呈給和尚了。』
【評】【頌】僧人問馬祖（Mazu）：『離開四句，斷絕百非，請老師直指西來意。』 馬祖說：『我今天勞累，不能為你解說，去問智藏（Zhizang）吧。』 那僧人就來問智藏禪師（Zhizang Chanshi）。智藏禪師說：『你為何不問和尚？』 僧人說：『和尚讓我來問上座。』 智藏禪師說：『我今天頭痛，不能為你解說，去問海兄（Hai Xiong）吧。』 僧人又去問海（Hai，人名）。（百丈和尚（Baizhang Heshang，人名））海（Hai）說：『我到這裡卻不會。』 僧人於是告訴馬祖（Mazu）。馬祖說：『藏（Zang）頭白，海（Hai）頭黑。』
馬祖（Mazu）一日問智藏禪師（Zhizang Chanshi）說：『你為何不看經？』 智藏禪師說：『經有什麼不同嗎？』 馬祖說：『即使如此，你以後為人也必須懂得。』 智藏禪師說：『智藏（Zhizang）病了，只想自養，怎敢說為人？』 馬祖說：『你晚年必定興盛於世。』 智藏禪師便禮拜。馬祖（Mazu）圓寂后，眾人請智藏禪師開堂。
李尚書（Li Shangshu，官名）曾問僧人：『馬祖大師（Mazu Dashi）有什麼言教？』 僧人說：『大師有時說即心即佛，有時說非心非佛。』 李尚書說：『總過這邊。』 李尚書卻問智藏禪師（Zhizang Chanshi）：『馬大師（Ma Dashi）有什麼言教？』 智藏禪師呼喚：『李翱（Li Ao，人名）！』 李翱應諾。 智藏禪師說：
【English Translation】 English version Yangshan (person's name) said: 'Yes.' Weishan (place name) said: 'What about this pearl?' Yangshan said: 'It hides when the black moon (Heiyue) is present, and it appears when the white moon (Baiyue) is present.' Weishan said: 'Can it still be retrieved?' Yangshan said: 'It can be retrieved.' Weishan said: 'Why not present it to this old monk?' Yangshan, with hands clasped, stepped forward and said: 'Yesterday, when I arrived at Weishan (Weishan), I was also asked for this pearl, and I was truly speechless and had no reason to offer.' Weishan said: 'Truly a lion's son, skilled at roaring.'
Zen Master Xitang Zhizang (person's name)
One day, Mazu (person's name) sent Zen Master Zhizang (Zhizang Chanshi) to Chang'an (place name) to deliver a letter to National Teacher Zhong (Zhong Guoshi, person's name). National Teacher Zhong asked: 'What Dharma does your teacher speak?' Zen Master Zhizang walked from east to west and stood there. National Teacher Zhong said: 'Is it just this? Is there anything else?' Zen Master Zhizang then walked from west to east and stood there. National Teacher Zhong said: 'This is Mazu's (Mazu), what about you, benevolent one?' Zen Master Zhizang said: 'I already presented it to the monk.'
[Commentary][Verse] A monk asked Mazu (Mazu): 'Apart from the four phrases, beyond the hundred negations, please directly point to the meaning of the coming from the West.' Mazu said: 'I am tired today and cannot explain it to you. Go ask Zhizang (Zhizang).' The monk then came to ask Zen Master Zhizang (Zhizang Chanshi). Zen Master Zhizang said: 'Why don't you ask the monk?' The monk said: 'The monk told me to ask you, venerable one.' Zen Master Zhizang said: 'I have a headache today and cannot explain it to you. Go ask Brother Hai (Hai Xiong).' The monk then went to ask Hai (Hai, person's name). (Venerable Baizhang (Baizhang Heshang, person's name)) Hai (Hai) said: 'I don't understand when I get here.' The monk then told Mazu (Mazu). Mazu said: 'Zang's (Zang) head is white, Hai's (Hai) head is black.'
One day, Mazu (Mazu) asked Zen Master Zhizang (Zhizang Chanshi): 'Why don't you read the scriptures?' Zen Master Zhizang said: 'Are the scriptures any different?' Mazu said: 'Even so, you must understand it in order to help people in the future.' Zen Master Zhizang said: 'Zhizang (Zhizang) is ill and only wants to take care of himself, how dare I say I can help people?' Mazu said: 'You will surely flourish in the world in your later years.' Zen Master Zhizang then bowed. After Mazu (Mazu) passed away, the assembly invited Zen Master Zhizang to open the hall.
Secretary Li (Li Shangshu, official title) once asked a monk: 'What teachings did Great Master Mazu (Mazu Dashi) have?' The monk said: 'The Great Master sometimes said that the mind is Buddha, and sometimes said that the mind is not Buddha.' Secretary Li said: 'It's all over here.' Secretary Li then asked Zen Master Zhizang (Zhizang Chanshi): 'What teachings did Great Master Ma (Ma Dashi) have?' Zen Master Zhizang called out: 'Li Ao (Li Ao, person's name)!' Li Ao responded. Zen Master Zhizang said:
。鼓角動也。
【頌】僧問。有問有答。賓主歷然。無問無答時如何。師曰。怕爛卻那(後有僧舉問長慶慶雲相逢盡道休官去。林下何曾見一人)。
章敬懷暉禪師
上堂。至理亡言。時人不悉。強習他事。以為功能。不知自性。元非塵境。是個微妙大解脫門。所有鑑覺。不染不礙。如是光明。未曾休廢。曩劫至今。固無變易。猶如日輪。遠近斯照。雖及眾色。不與一切和合。靈燭妙明。非假鍛鍊。為不了故。取於物像。但如捏目。妄起空花。徒自疲勞。枉經劫數。若能返照。無第二人。舉措施為。不虧實相。
【評】【頌】有僧來。繞師三匝。振錫而立。師曰是是。其僧又到南泉。亦繞南泉三匝。振錫而立。泉曰。不是不是。此是風力所轉。終成敗壞。僧曰。章敬道是。和尚為甚麼道不是。泉曰。章敬即是。是汝不是。
大珠慧海禪師
依越州大云寺智和尚受業。初參馬祖。祖問。從何處來。曰越州大云寺來。祖曰。來此擬須何事。曰來求佛法。祖曰。我這裡一物也無。求甚麼佛法。自家寶藏不顧。拋家散走作么。曰阿那個是慧海寶藏。祖曰。即今問我者是汝寶藏。一切具足。更無欠少。使用自在。何假外求。師于言下。自識本心。不由知覺。踴躍禮謝。師事六載。后以受業
【現代漢語翻譯】 現代漢語譯本：鼓聲和號角聲響動。
【頌】有僧人提問：『有問有答，賓主分明，那麼無問無答時又如何呢？』章敬禪師回答：『恐怕（你的問題）已經腐爛了。』（後來有僧人舉例問長慶禪師：『慶雲禪師相逢時都說要辭官歸隱，可是山林之下何曾見過一人？』）
章敬懷暉禪師
上堂說法：『至高的真理無法用言語表達，世人不明白這個道理，卻勉強學習其他事物，認為那是功用。他們不知道自性原本就不是塵世的境界，而是一個微妙的大解脫之門。所有的覺知，都不受沾染，也沒有任何阻礙。這樣的光明，從未停止過。從過去到現在，本來就沒有改變。猶如太陽，無論遠近都能照耀。雖然照到各種顏色，卻不與任何事物混合。靈性的光芒，美妙而光明，不需要任何鍛鍊。因為不明白這個道理，所以才從外物中尋求形象。這就像揉眼睛，憑空產生幻覺。只是徒勞地讓自己疲憊，白白地經歷無數劫。如果能反過來觀照自性，就會發現沒有第二個人。所有的舉動和措施，都不會偏離實相。』
【評】【頌】有僧人來拜訪章敬禪師，繞著禪師轉了三圈，然後拄著錫杖站立。禪師說：『是，是。』這個僧人又去拜訪南泉禪師，也繞著南泉禪師轉了三圈，然後拄著錫杖站立。南泉禪師說：『不是，不是。』這是被風力所轉動，最終會敗壞。僧人問：『章敬禪師說是，和尚您為什麼說不是？』南泉禪師說：『章敬禪師說的是對的，是你不明白。』
大珠慧海禪師
在大云寺依止智和尚受業。最初參拜馬祖道一禪師（709-788）。馬祖問：『從哪裡來？』慧海回答：『從越州大云寺來。』馬祖問：『來這裡打算做什麼？』慧海回答：『來求佛法。』馬祖說：『我這裡什麼都沒有，求什麼佛法？自己家裡的寶藏不顧，拋家舍業到處亂跑幹什麼？』慧海問：『哪個是慧海的寶藏？』馬祖說：『現在問我的這個就是你的寶藏，一切都具備，什麼都不缺少，使用起來自由自在，何必向外尋求？』慧海禪師當下領悟了自己的本心，不是通過知識和覺知，而是自然而然地領悟。他高興地禮拜感謝馬祖，侍奉了六年。後來因為受業
【English Translation】 English version: The sound of drums and horns moving.
[Verse] A monk asked: 'When there is question and answer, host and guest are distinct. What about when there is no question and no answer?' The master said: 'Afraid it has already rotted.' (Later, a monk cited and asked Changqing: 'When Qingyun monks meet, they all say they are retiring from officialdom, but how many have ever been seen in the forests and mountains?')
Chan Master Zhangjing Huaihui
Ascended the hall and said: 'The ultimate truth is beyond words. People of the world do not understand this, but force themselves to learn other things, thinking they are functions. They do not know that their own nature is originally not a realm of dust, but a subtle gate of great liberation. All awareness is unpolluted and unobstructed. Such light has never ceased. From past kalpas until now, it has remained unchanged. Like the sun, it shines on both near and far. Although it reaches all colors, it does not mix with anything. The spiritual candle is wonderfully bright and does not require any forging. Because they do not understand, they grasp at external images. It is like rubbing your eyes and creating empty flowers. You only tire yourself in vain and waste countless kalpas. If you can turn the light inward and reflect on yourself, you will find there is no second person. All actions and measures will not deviate from the true nature.'
[Commentary][Verse] A monk came, circumambulated the master three times, shook his staff, and stood still. The master said, 'Yes, yes.' The monk then went to Nanquan, also circumambulated Nanquan three times, shook his staff, and stood still. Nanquan said, 'No, no. This is being turned by the force of the wind and will eventually decay.' The monk said, 'Zhangjing said yes, why do you say no?' Nanquan said, 'Zhangjing is right, it is you who are not.'
Chan Master Dazhu Huihai
Received ordination at Dayun Temple in Yuezhou under the Venerable Zhi. He initially visited Mazu Daoyi (709-788). Mazu asked, 'Where do you come from?' Huihai replied, 'From Dayun Temple in Yuezhou.' Mazu asked, 'What do you intend to do here?' Huihai replied, 'I have come to seek the Buddha-dharma.' Mazu said, 'I have nothing here. What Buddha-dharma are you seeking? You ignore your own treasure and abandon your home to run around. What are you doing?' Huihai asked, 'Which is Huihai's treasure?' Mazu said, 'The one who is asking me right now is your treasure. It is complete in every way, lacking nothing. It is used freely. Why seek it externally?' At these words, the master recognized his original mind, not through knowledge or awareness, but spontaneously. He joyfully bowed and thanked Mazu, serving him for six years. Later, because of his ordination
師老。遽歸奉養。乃晦跡藏用。外示癡訥。自撰頓悟入道要門論一卷。法侄玄晏。竊出江外呈馬祖。祖覽訖。告眾曰。越州有大珠圓明。光透自在。無遮障處也。時學侶漸多。日夜扣激。事不得已。隨問隨答。其辨無礙。
○僧問。如何是佛。師曰。清談對面非佛而誰。眾皆茫然。
○僧又問。如何得大涅槃。師曰。不造生死業。曰如何是生死業。師曰。求大涅槃是生死業。舍垢取凈是生死業。有得有證是生死業。不脫對治門是生死業。曰云何即得解脫。師曰。本自無縛。不用求解。直用直行。是無等等。
○有行者問。即心即佛。那個是佛。師曰。汝疑那個不是佛。指出看。者無對。師曰。達即遍境是。不悟永乖疏。
○律師法明謂師曰。禪師家多落空。師曰。卻是座主家落空。明大驚曰。何得落空。師曰。經論是紙墨文字。紙墨文字者。俱是空設。于聲上建立名句等法。無非是空。座主執滯教體。豈不落空。明曰。禪師落空否。師曰。不落空。明曰。何得卻不落空。師曰。文字等皆從智慧而生。大用現前。那得落空。
○道流問。世間還有法過於自然否。師曰有。曰何法過得。師曰。能知自然者。曰元氣是道否。師曰。元氣自元氣。道自道。曰若如是者。則有二也。師曰。知無兩
【現代漢語翻譯】 現代漢語譯本： 師父年老后，就立即回家奉養。於是隱姓埋名，不露鋒芒，外表顯得癡呆遲鈍。自己撰寫了《頓悟入道要門論》一卷。他的侄子玄晏，偷偷地拿到江外呈給馬祖（指馬祖道一禪師）。馬祖看完后，告訴大家說：『越州有大珠圓明，光明透徹自在，沒有遮蔽阻礙的地方啊。』當時來學習的人漸漸增多，日夜來請教，事情迫不得已，就隨著他們的問題而回答，他的辯才無礙。 僧人問：『什麼是佛？』 師父說：『清談對面，不是佛又是誰呢？』 眾人都茫然不解。 僧人又問：『如何才能得到大涅槃？』 師父說：『不造生死業。』 僧人問：『什麼是生死業？』 師父說：『求大涅槃是生死業，捨棄污垢而取清凈是生死業，有得有證是生死業，不脫離對治之門是生死業。』 僧人問：『怎樣才能解脫呢？』 師父說：『本來就沒有束縛，不用求解脫。直接用，直接行，就是無等等（指無與倫比）。』 有行者問：『即心即佛，哪個是佛？』 師父說：『你懷疑哪個不是佛？指出來看看。』 行者無言以對。 師父說：『通達了就遍地都是，不領悟就永遠疏遠。』 律師法明對師父說：『禪師家多落空。』 師父說：『卻是座主家落空。』 法明大驚說：『怎麼會落空？』 師父說：『經論是紙墨文字，紙墨文字，都是虛設。在聲音上建立名句等法，無非是空。座主執著于教義，豈不是落空？』 法明問：『禪師落空嗎？』 師父說：『不落空。』 法明問：『為什麼卻不落空？』 師父說：『文字等都從智慧而生，大用現前，怎麼會落空？』 道流問：『世間還有法超過自然嗎？』 師父說：『有。』 道流問：『什麼法超過自然？』 師父說：『能知自然者。』 道流問：『元氣是道嗎？』 師父說：『元氣自是元氣，道自是道。』 道流問：『如果這樣，那就有兩個了。』 師父說：『知道沒有兩個。』
【English Translation】 English version: When the master became old, he immediately returned home to care for his parents. Thereupon, he concealed his tracks and talents, outwardly appearing dull and slow-witted. He personally composed a volume entitled 'Sudden Enlightenment: Essential Gateway to the Path'. His nephew, Xuan Yan, secretly took it beyond the river and presented it to Mazu (referring to Chan Master Mazu Daoyi). After Mazu finished reading it, he told everyone, 'In Yuezhou, there is a Great Pearl of perfect clarity, its light penetrating freely, with no obstructions.' At that time, the number of learners gradually increased, and they inquired day and night. Unable to avoid it, he answered according to their questions, and his eloquence was unimpeded. A monk asked, 'What is Buddha?' The master said, 'In clear conversation face to face, who else but Buddha is it?' Everyone was bewildered. A monk further asked, 'How can one attain Great Nirvana?' The master said, 'By not creating karmic actions of birth and death.' The monk asked, 'What are karmic actions of birth and death?' The master said, 'Seeking Great Nirvana is a karmic action of birth and death. Abandoning defilement and grasping purity is a karmic action of birth and death. Having attainment and proof is a karmic action of birth and death. Not escaping the gate of antidotes is a karmic action of birth and death.' The monk asked, 'How then can one attain liberation?' The master said, 'Originally there were no bonds, no need to seek liberation. Directly use, directly act, this is the Unequalled (referring to incomparable).' A practitioner asked, 'If mind is Buddha, which one is Buddha?' The master said, 'Which one do you doubt is not Buddha? Point it out and let me see.' The practitioner had no reply. The master said, 'If you understand, it is everywhere. If you don't awaken, you will forever be estranged.' Lawyer Faming said to the master, 'Chan masters often fall into emptiness.' The master said, 'It is the lecturers who fall into emptiness.' Faming was greatly surprised and said, 'How can they fall into emptiness?' The master said, 'The sutras and treatises are paper and ink words. Paper and ink words are all empty constructs. Establishing names and phrases and other dharmas on sounds are all empty. The lecturer clings to the body of the teachings, how can he not fall into emptiness?' Faming asked, 'Do Chan masters fall into emptiness?' The master said, 'They do not fall into emptiness.' Faming asked, 'Why do they not fall into emptiness?' The master said, 'Words and the like all arise from wisdom. When great function manifests, how can they fall into emptiness?' A Daoist asked, 'Is there any dharma in the world that surpasses nature?' The master said, 'Yes.' The Daoist asked, 'What dharma surpasses it?' The master said, 'That which can know nature.' The Daoist asked, 'Is primordial qi the Dao?' The master said, 'Primordial qi is primordial qi, the Dao is the Dao.' The Daoist asked, 'If that is so, then there are two.' The master said, 'Know that there are not two.'
人。又問。云何為邪。云何為正。師曰。心逐物為邪。物從心為正。
○三藏法師問。真如有變易否。師曰。有變易。藏曰。禪師錯也。師卻問三藏有真如否。曰有。師曰。若無變易。決定是凡僧也。豈不聞善知識者。能回三毒為三聚凈戒。回六識為六神通。回煩惱作菩提。回無明為大智。真如若無變易。三藏真是自然外道也。藏曰。若爾者。真如即有變易也。師曰。若執真如有變易。亦是外道。曰禪師適來說真如有變易。如今又道不變易。如何即是的當。師曰。若了了見性者。如摩尼珠現色。說變亦得。說不變亦得。若不見性人。聞說真如變易。便作變易解會。說不變易。便作不變易解會。藏曰。故知南宗實不可測。
○有問。儒釋道三教。同異如何。師曰。大量者用之即同。小機者執之即異。總從一性上起用。機見差別成三。迷悟由人。不在教之同異也。
洪州百丈惟政禪師
【評】【頌】師問南泉。諸方善知識。還有不說似人底法也無。曰有。師曰。作么生。曰不是心。不是佛。不是物。師曰。恁么則說似人了也。曰某甲即恁么。和尚作么生。師曰。我又不是善知識。爭知有說不說底法。曰某甲不會。請和尚說。師曰。我太煞與汝說了也。
泐潭法會禪師
【頌】師問馬
【現代漢語翻譯】 人。又問：『什麼是邪？什麼是正？』 師父說：『心隨逐外物就是邪，外物順從心就是正。』
三藏法師問：『真如（Tathata，事物的真實本性）有變易嗎？』 師父說：『有變易。』 三藏說：『禪師錯了。』 師父反問三藏：『有真如嗎？』 回答說：『有。』 師父說：『如果沒有變易，那一定是凡夫僧。難道沒聽說過善知識（Kalyanamitra，指引正道的人）能將三毒（貪嗔癡）轉為三聚凈戒（持戒、修善、饒益有情），將六識（眼耳鼻舌身意）轉為六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），將煩惱轉為菩提（Bodhi，覺悟），將無明（Avidya，無知）轉為大智慧嗎？真如如果沒有變易，三藏真是自然外道啊。』 三藏說：『如果這樣，真如就有變易了。』 師父說：『如果執著真如有變易，也是外道。』 三藏說：『禪師剛才說真如有變易，現在又說不變易，哪個才是正確的？』 師父說：『如果了了見性（自性），就像摩尼珠（Cintamani，如意寶珠）顯現各種顏色，說變也可以，說不變也可以。如果不見性的人，聽到說真如變易，就作變易的理解，聽到說不變易，就作不變易的理解。』 三藏說：『所以說南宗（禪宗）確實不可測度。』
有人問：『儒釋道三教，相同和不同之處在哪裡？』 師父說：『心量大的人運用它們就相同，心量小的人執著它們就不同。總的來說都是從一個自性上起作用，因為見解差別而形成三教。迷惑或覺悟在於人，不在於教義的相同或不同。』
洪州百丈惟政禪師（唐朝）
【評】【頌】師父問南泉：『各處的善知識，還有不說給人聽的法嗎？』 南泉說：『有。』 師父說：『是什麼？』 南泉說：『不是心，不是佛，不是物。』 師父說：『這樣就說給人聽了啊。』 南泉說：『我就是這樣，和尚您怎麼樣？』 師父說：『我又不是善知識，怎麼知道有說不說的法。』 南泉說：『我不明白，請和尚說說。』 師父說：『我已經太為你說了。』
泐潭法會禪師
【頌】師父問馬祖（唐朝)
【English Translation】 Person. Someone asked, 'What is wrong? What is right?' The master said, 'The mind following objects is wrong; objects following the mind is right.'
Tripiṭaka Master asked, 'Does Tathata (the true nature of things) change?' The master said, 'It changes.' The Tripiṭaka said, 'Zen master is wrong.' The master then asked the Tripiṭaka, 'Is there Tathata?' He replied, 'Yes.' The master said, 'If there is no change, then you are definitely an ordinary monk. Haven't you heard that a good teacher (Kalyanamitra) can turn the three poisons (greed, hatred, and delusion) into the three pure precepts (morality, good deeds, and benefiting sentient beings), turn the six consciousnesses (eye, ear, nose, tongue, body, and mind) into the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows), turn afflictions into Bodhi (enlightenment), and turn ignorance (Avidya) into great wisdom? If Tathata does not change, the Tripiṭaka is truly a natural heretic.' The Tripiṭaka said, 'If that's the case, then Tathata changes.' The master said, 'If you cling to the idea that Tathata changes, that is also heresy.' The Tripiṭaka said, 'Zen master just said that Tathata changes, but now you say it doesn't change. Which is correct?' The master said, 'If one clearly sees the nature (self-nature), like a Mani jewel (Cintamani, wish-fulfilling jewel) manifesting colors, it can be said to change, and it can be said not to change. If a person who does not see the nature hears that Tathata changes, they will interpret it as changing; if they hear that it does not change, they will interpret it as not changing.' The Tripiṭaka said, 'Therefore, it is known that the Southern School (Chan School) is truly immeasurable.'
Someone asked, 'What are the similarities and differences between Confucianism, Buddhism, and Taoism?' The master said, 'Those with great capacity use them as the same; those with small capacity cling to them as different. In general, they all arise from one self-nature, but differences in views create the three teachings. Delusion or enlightenment depends on the person, not on the similarities or differences of the teachings.'
Chan Master Weizheng of Baizhang in Hongzhou (Tang Dynasty)
[Commentary][Verse] The master asked Nanquan, 'Do the good teachers everywhere have a Dharma that they do not speak to people?' Nanquan said, 'Yes.' The master said, 'What is it?' Nanquan said, 'It is not mind, not Buddha, not object.' The master said, 'Then you have spoken it to people.' Nanquan said, 'That's how I am; how is the abbot?' The master said, 'I am not a good teacher, so how would I know if there is a Dharma that is spoken or not spoken?' Nanquan said, 'I don't understand; please tell me, Abbot.' The master said, 'I have already told you too much.'
Chan Master Fahui of Letan
[Verse] The master asked Mazu (Tang Dynasty)
祖。如何是祖師西來意。祖曰。低聲近前來。向汝道。師便近前。祖打一摑曰。六耳不同謀。且去。來日來。師至來日獨入法堂曰。請和尚道。祖曰。且去。待老漢上堂。出來問。與汝證明。師忽有省。遂曰。謝大眾證明。乃繞法堂一匝。便去。
杉山智堅禪師
【頌】初與歸宗南泉行腳時。路逢一虎。各從虎邊過了。泉問歸宗。適來見虎。似個甚麼。宗曰。似個貓兒。宗卻問師。師曰。似個狗子。又問南泉。泉曰。我見是個大蟲(大溈智曰。三個老漢。聚話寐語。若要徹。一時參取這大蟲始得)。
【頌】師吃飯次。南泉收生飯。乃曰。生聻。師曰無生。泉曰。無生猶是末。泉行數步。師召曰長老。泉回頭曰作么。師曰。莫道是末。
石鞏慧藏禪師
初為獵人射鹿。因遇馬祖。令自射無下手處。省悟。師擲下弓箭。投祖出家。住后常以弓箭接機。
○一日在廚作務次。祖問作甚麼。曰牧牛。祖曰。作么生牧。曰一回入草去。驀鼻拽將回。祖曰。子真牧牛。師便休(此章下有頌古一則。因機緣出自三平章內。故不著於此)。
北蘭讓禪師
湖塘亮長老問。承聞師兄畫得先師真。暫請瞻禮。師以兩手擘胸開示之。亮便禮拜。師曰。莫禮莫禮。亮曰。師兄錯也。某甲不
【現代漢語翻譯】 現代漢語譯本 祖（禪宗用語，指禪宗的傳承者）。如何是祖師西來意？（達摩祖師從西方來到中國的真正目的是什麼？）祖曰：低聲近前來，向汝道。（小聲點，靠近我，我告訴你。）師便近前。祖打一摑曰：六耳不同謀，且去，來日來。（人多嘴雜，難以領悟真諦，你先回去，明天再來。）師至來日獨入法堂曰：請和尚道。祖曰：且去，待老漢上堂，出來問，與汝證明。（先回去，等我上堂說法后，你再來問，我為你證明。）師忽有省，遂曰：謝大眾證明，乃繞法堂一匝，便去。（禪師突然有所領悟，於是說：感謝大家的證明。然後繞著法堂走了一圈，就離開了。）
杉山智堅禪師
【頌】初與歸宗（人名）南泉（人名）行腳時，路逢一虎，各從虎邊過了。泉問歸宗：適來見虎，似個甚麼？宗曰：似個貓兒。宗卻問師：師曰：似個狗子。又問南泉：泉曰：我見是個大蟲（老虎）（大溈智曰：三個老漢，聚話寐語，若要徹，一時參取這大蟲始得）。（大溈智禪師說：三個老頭，聚在一起說夢話，如果想要徹底明白，就一起參悟這隻老虎。）
【頌】師吃飯次，南泉收生飯，乃曰：生聻？（什麼是生？）師曰：無生。泉曰：無生猶是末。（無生還是表面的。）泉行數步，師召曰長老。泉回頭曰作么？（幹什麼？）師曰：莫道是末。（不要說只是表面。）
石鞏慧藏禪師
初為獵人射鹿，因遇馬祖（人名），令自射無下手處，省悟。師擲下弓箭，投祖出家。住后常以弓箭接機。（石鞏慧藏禪師最初是獵人，以射鹿為生，因為遇到馬祖，馬祖讓他射，他卻無從下手，於是醒悟。禪師扔下弓箭，跟隨馬祖出家。之後常常用弓箭來接引開示他人。）
○一日在廚作務次，祖問作甚麼？曰牧牛。（放牛。）祖曰：作么生牧？（怎麼放牛？）曰：一回入草去，驀鼻拽將回。（牛一旦跑到草叢裡，就立刻拉住牛鼻子把它拽回來。）祖曰：子真牧牛。（你真是會放牛。）師便休。（禪師便不再說話。）（此章下有頌古一則，因機緣出自三平章內，故不著於此。）
北蘭讓禪師
湖塘亮長老問：承聞師兄畫得先師真，暫請瞻禮。（聽說師兄畫了先師的畫像，請讓我瞻仰一下。）師以兩手擘胸開示之。（禪師用兩手扒開胸膛來展示。）亮便禮拜。師曰：莫禮莫禮。（不要拜。）亮曰：師兄錯也，某甲不（師兄錯了，我不...）
English version A monk asked: 'What is the meaning of Bodhidharma's (the first patriarch of Zen Buddhism in China) coming from the West?' The master said: 'Lower your voice and come closer, I'll tell you.' The monk approached. The master slapped him and said: 'Six ears cannot conspire together. Go away and come back tomorrow.' The monk returned the next day and entered the Dharma hall alone, saying: 'Please, Master, explain it.' The master said: 'Go away. Wait for me to ascend the hall, then come out and ask, and I will prove it for you.' The monk suddenly had an awakening and said: 'Thank you for the proof, everyone.' Then he circled the Dharma hall once and left.
Zen Master Zhijian of Shanshan
[Verse] Initially, when traveling with Guizong (name) and Nanquan (name), they encountered a tiger on the road and each passed by its side. Nanquan asked Guizong: 'What did the tiger you saw just now resemble?' Guizong said: 'It resembled a cat.' Guizong then asked the master: 'What about you?' The master said: 'It resembled a dog.' He then asked Nanquan again. Nanquan said: 'What I saw was a big worm (tiger).' (Zhi of Dawei said: 'Three old men, gathering to speak in their sleep. If you want to understand thoroughly, you must all at once contemplate this big worm.')
[Verse] Once, while the master was eating, Nanquan collected the leftover rice and said: 'What is 'birth'?' The master said: 'No-birth.' Nanquan said: 'No-birth is still superficial.' Nanquan walked a few steps, and the master called out: 'Elder!' Nanquan turned around and said: 'What?' The master said: 'Don't say it's superficial.'
Zen Master Huizang of Shigong
Initially, he was a hunter who shot deer. Because he met Mazu (name), Mazu ordered him to shoot himself but he could not find a place to start, and he awakened. The master threw down his bow and arrows and followed Mazu to become a monk. After residing (in a temple), he often used bows and arrows to receive and instruct others.
One day, while working in the kitchen, Mazu asked: 'What are you doing?' He said: 'Herding the ox.' Mazu said: 'How do you herd it?' He said: 'Once it goes into the grass, I immediately pull its nose and drag it back.' Mazu said: 'You truly know how to herd the ox.' The master then stopped speaking. (There is a verse commenting on this chapter, but because its origin is within the chapter on Sanping, it is not included here.)
Zen Master Rang of Beilan
Elder Liang of Hutang asked: 'I heard that you, senior brother, painted a portrait of our late master. Please allow me to venerate it briefly.' The master opened his chest with both hands to reveal it. Liang then bowed. The master said: 'Don't bow, don't bow.' Liang said: 'Senior brother is mistaken, I don't...'
【English Translation】 Modern Chinese translation 祖（禪宗用語，指禪宗的傳承者）。如何是祖師西來意？（達摩祖師從西方來到中國的真正目的是什麼？）祖曰：低聲近前來，向汝道。（小聲點，靠近我，我告訴你。）師便近前。祖打一摑曰：六耳不同謀，且去，來日來。（人多嘴雜，難以領悟真諦，你先回去，明天再來。）師至來日獨入法堂曰：請和尚道。祖曰：且去，待老漢上堂，出來問，與汝證明。（先回去，等我上堂說法后，你再來問，我為你證明。）師忽有省，遂曰：謝大眾證明，乃繞法堂一匝，便去。（禪師突然有所領悟，於是說：感謝大家的證明。然後繞著法堂走了一圈，就離開了。）
杉山智堅禪師
【頌】初與歸宗（人名）南泉（人名）行腳時，路逢一虎，各從虎邊過了。泉問歸宗：適來見虎，似個甚麼？宗曰：似個貓兒。宗卻問師：師曰：似個狗子。又問南泉：泉曰：我見是個大蟲（老虎）（大溈智曰：三個老漢，聚話寐語，若要徹，一時參取這大蟲始得）。（大溈智禪師說：三個老頭，聚在一起說夢話，如果想要徹底明白，就一起參悟這隻老虎。）
【頌】師吃飯次，南泉收生飯，乃曰：生聻？（什麼是生？）師曰：無生。泉曰：無生猶是末。（無生還是表面的。）泉行數步，師召曰長老。泉回頭曰作么？（幹什麼？）師曰：莫道是末。（不要說只是表面。）
石鞏慧藏禪師
初為獵人射鹿，因遇馬祖（人名），令自射無下手處，省悟。師擲下弓箭，投祖出家。住后常以弓箭接機。（石鞏慧藏禪師最初是獵人，以射鹿為生，因為遇到馬祖，馬祖讓他射，他卻無從下手，於是醒悟。禪師扔下弓箭，跟隨馬祖出家。之後常常用弓箭來接引開示他人。）
○一日在廚作務次，祖問作甚麼？曰牧牛。（放牛。）祖曰：作么生牧？（怎麼放牛？）曰：一回入草去，驀鼻拽將回。（牛一旦跑到草叢裡，就立刻拉住牛鼻子把它拽回來。）祖曰：子真牧牛。（你真是會放牛。）師便休。（禪師便不再說話。）（此章下有頌古一則，因機緣出自三平章內，故不著於此。）
北蘭讓禪師
湖塘亮長老問：承聞師兄畫得先師真，暫請瞻禮。（聽說師兄畫了先師的畫像，請讓我瞻仰一下。）師以兩手擘胸開示之。（禪師用兩手扒開胸膛來展示。）亮便禮拜。師曰：莫禮莫禮。（不要拜。）亮曰：師兄錯也，某甲不（師兄錯了，我不...）
禮師兄。師曰。汝禮先師真那。亮曰。因甚麼教莫禮。師曰。何曾錯。
南源道明禪師
洞山參。方上法堂。師曰。已相見了也。山便下去。明日卻上問曰。昨日已蒙和尚慈悲。不知甚麼處是與某甲已相見處。師曰。心心無間斷。流入于性海。山曰。幾合放過。山辭。師曰。多學佛法。廣作利益。山曰。多學佛法即不問。如何是廣作利益。師曰。一物莫違。
中邑洪恩禪師
【頌】仰山問。如何得見佛性義。師曰。我與汝說個譬喻。如一室有六窗。內有一獼猴。外有獼猴。從東邊喚猩猩。猩猩即應。如是六窗。俱喚俱應。仰山禮謝起曰。適蒙和尚譬喻。無不了知。更有一事。祇如內獼猴睡著。外獼猴欲與相見。又且如何。師下繩床。執仰山手作舞曰。猩猩。與汝相見了也。
泐潭常興禪師
僧問。如何是宗乘極則事。師曰。秋雨草離披。
【頌】南泉至。見師面壁。乃拊師背。師問。汝是阿誰。曰普愿。師曰如何。曰也尋常。師曰。汝何多事。
汾州無業禪師
每為眾僧講涅槃大部。冬夏無廢。后聞馬大師禪門鼎盛。特往瞻禮。祖睹其狀貌奇偉。語音如鐘。乃曰。巍巍佛堂。其中無佛。師禮跪而問曰。三乘文學。粗窮其旨。常聞禪門即心是佛。實未能了。祖
【現代漢語翻譯】 現代漢語譯本 禮師兄。師父說：『你禮拜先師真那（Zhenna）。』 亮問道：『為什麼教導不要禮拜？』 師父說：『我哪裡說錯了？』
南源道明禪師
洞山（Dongshan）來參拜。方丈正在法堂上。師父說：『已經相見了。』 洞山（Dongshan）便下去了。第二天又上來問道：『昨天已經蒙和尚慈悲，不知什麼地方是與我相見之處？』 師父說：『心心無間斷，流入于性海。』 洞山（Dongshan）說：『幾乎錯過了。』 洞山（Dongshan）告辭。師父說：『多學佛法，廣作利益。』 洞山（Dongshan）說：『多學佛法就不問了，如何是廣作利益？』 師父說：『一物莫違。』
中邑洪恩禪師
【頌】仰山（Yangshan）問道：『如何才能得見佛性的意義？』 師父說：『我給你說個譬喻，如一室有六窗，內有一獼猴，外有獼猴，從東邊喚猩猩，猩猩即應。如是六窗，俱喚俱應。』 仰山（Yangshan）禮謝起身說：『適才蒙和尚譬喻，無不了知。更有一事，祇如內獼猴睡著，外獼猴欲與相見，又且如何？』 師父下繩床，執仰山（Yangshan）手作舞說：『猩猩，與汝相見了也。』
泐潭常興禪師
僧人問道：『如何是宗乘極則事？』 師父說：『秋雨草離披。』
【頌】南泉（Nanquan）來到，見師父面壁。於是撫摸師父的背。師父問：『你是阿誰？』 回答說：『普愿（Puyuan）。』 師父說：『如何？』 回答說：『也尋常。』 師父說：『你何必多事？』
汾州無業禪師
每次都為眾僧講解《涅槃經》大部，冬夏沒有廢止。後來聽說馬大師（Ma Dashi）禪門鼎盛，特地前往瞻仰。祖師看到他狀貌奇偉，語音如鐘，便說：『巍巍佛堂，其中無佛。』 禪師禮跪而問道：『三乘文學，粗略窮盡了它的旨意，常聽聞禪門即心是佛，實在未能明瞭。』
【English Translation】 English version Brother Li saluted. The master said, 'You are saluting the former teacher Zhenna (Zhenna).' Liang asked, 'Why do you teach not to salute?' The master said, 'Where did I go wrong?'
Zen Master Daoming of Nanyuan
Dongshan (Dongshan) came to visit. The abbot was in the Dharma hall. The master said, 'We have already met.' Dongshan (Dongshan) then went down. The next day, he came up again and asked, 'Yesterday, I was already blessed by the abbot's compassion, but I don't know where is the place where I have met you?' The master said, 'Heart to heart without interruption, flowing into the sea of nature.' Dongshan (Dongshan) said, 'I almost missed it.' Dongshan (Dongshan) bid farewell. The master said, 'Study the Buddha-dharma extensively and do good deeds widely.' Dongshan (Dongshan) said, 'I won't ask about studying the Buddha-dharma extensively, but what is doing good deeds widely?' The master said, 'Do not violate anything.'
Zen Master Hongen of Zhongyi
[Verse] Yangshan (Yangshan) asked, 'How can one see the meaning of Buddha-nature?' The master said, 'I will give you a metaphor. Suppose there is a room with six windows. Inside there is a macaque, and outside there is a macaque. From the east side, call 'orangutan,' and the orangutan responds. Like this with all six windows, all calls are answered.' Yangshan (Yangshan) bowed and said, 'Just now, I received the abbot's metaphor, and I understand everything. There is one more thing. Suppose the inner macaque is asleep, and the outer macaque wants to meet it, what then?' The master came down from the rope bed, took Yangshan's (Yangshan) hand, and danced, saying, 'Orangutan, I have met you!'
Zen Master Changxing of Letan
A monk asked, 'What is the ultimate matter of the Zen school?' The master said, 'Autumn rain, scattered grass.'
[Verse] Nanquan (Nanquan) arrived and saw the master facing the wall. So he patted the master's back. The master asked, 'Who are you?' He replied, 'Puyuan (Puyuan).' The master said, 'How is it?' He replied, 'Just ordinary.' The master said, 'Why are you so meddlesome?'
Zen Master Wuye of Fenzhou
Every time, he lectured on the great Nirvana Sutra for the monks, without fail in winter and summer. Later, he heard that Master Ma (Ma Dashi)'s Zen school was flourishing, so he went to pay homage. The patriarch saw that his appearance was extraordinary and his voice was like a bell, and said, 'A magnificent Buddha hall, but there is no Buddha in it.' The Zen master bowed and asked, 'The literature of the Three Vehicles, I have roughly exhausted its meaning. I often hear that the Zen school says that the mind is the Buddha, but I have not yet understood it.'
曰。祇未了底心即是。更無別物。師曰。如何是祖師西來密傳心印。祖曰。大德正鬧在。且去。別時來。師才出。祖召曰大德。師回首。祖曰。是甚麼。師便領悟。乃禮拜。祖曰。這鈍漢。禮拜作么。自得旨后。詣曹溪禮祖塔。及廬岳天臺。遍尋聖蹟。后住開元精舍。
【頌】學者致問。多答之曰。莫妄想。
○唐憲宗屢召。辭疾不赴。暨 穆宗即位。師被詔。中夜告弟子惠愔等曰。汝等見聞覺知之性。與太虛同壽。不生不滅。一切境界。本自空寂。無一法可得。迷者不了。即為境惑。一為境惑。流轉不窮。汝等當知。心性本自有之。非因造作。猶如金剛。不可破壞。一切諸法。如影如響。無有實者。經云。唯此一事實。餘二則非真。常了一切空。無一物當情。是諸佛用心處。汝等勤而行之。言訖。跏趺而逝。
大同澄禪師
【頌】僧問。如何是本來人。師曰。共坐不相識。曰恁么則學人禮謝去也。師曰。暗寫愁腸寄與誰(此一則頌。見大同普濟。投子大同兩章。原機緣實在大同澄下。頌古恐非)。
鵝湖大義禪師
【頌】唐憲宗。嘗詔入內。于麟德殿論義。有法師問。欲界無禪。禪居色界。此土憑何而立。禪師曰。法師祇知欲界無禪。不知禪界無慾。曰如何是禪。師以手點空
。法師無對。帝曰。法師講無窮經論。祇這一點尚不奈何。師卻問諸碩德曰。行住坐臥。畢竟以何為道。有對知者是道。師曰。不可以智知。不可以識識。安得知者是乎。有對無分別者是。師曰。善能分別諸法相。于第一義而不動。安得無分別是乎。有對四禪八定是。師曰。佛身無為。不墮諸散。安在四禪八定邪。眾皆杜口。師卻舉 順宗問尸利禪師。大地眾生。如何得見性成佛。利曰。佛性猶如水中月。可見不可取。因謂帝曰。佛性非見必見。水中月如何攫取。帝乃問。何者是佛性。師對曰。不離陛下所問。帝默契真宗。益加欽重。
伏牛自在禪師
參馬祖。發明心地。祖令送書與忠國師。國師曰。馬大師以何法示徒。曰即心即佛。國師曰。是甚麼語話。良久又問曰。此外更有何言教。師曰。非心非佛。或曰。不是心。不是佛。不是物。國師曰。猶較些子。師曰。馬大師即恁么。未審和尚此間如何。國師曰。三點如流水。曲似刈禾鐮。
○上堂。即心即佛。是無病求藥句。非心非佛。是藥病對治句。僧問。如何是脫灑底句。師曰。伏牛山下古今傳。
興善惟寬禪師
僧問。如何是道。師曰。大好山。曰學人問道。師何言好山。師曰。汝祇識好山。何曾達道。
○問狗子還有佛
【現代漢語翻譯】 現代漢語譯本：法師無言以對。皇帝說：『法師講解無窮的經書理論，卻連這一點都無法解決。』禪師反問各位博學之士：『行住坐臥，究竟以什麼為道？』有人回答：『知道的就是道。』禪師說：『不可以智慧去知，不可以意識去識，怎麼能說知道的就是道呢？』有人回答：『沒有分別的就是道。』禪師說：『善於分辨各種法相，對於第一義卻不動搖，怎麼能說沒有分別呢？』有人回答：『四禪八定就是道。』禪師說：『佛身是無為的，不落入各種散亂之中，怎麼會在四禪八定中呢？』眾人都沉默不語。禪師於是舉出唐順宗（779-806）問尸利禪師的話：『大地眾生，如何才能見性成佛？』尸利禪師回答：『佛性猶如水中的月亮，可以看見卻無法撈取。』因此對皇帝說：『佛性不是見與不見的問題，就像水中的月亮如何攫取呢？』皇帝於是問：『什麼是佛性？』禪師回答說：『不離陛下所問。』皇帝默默領悟了真諦，更加欽佩尊重禪師。
伏牛自在禪師
參拜馬祖（709-788），開悟心地。馬祖讓禪師送信給忠國師（具體生卒年不詳）。忠國師問：『馬大師用什麼方法教導弟子？』禪師回答：『即心即佛。』忠國師說：『這是什麼話？』過了很久又問：『此外還有什麼言教？』禪師回答：『非心非佛。』或者說：『不是心，不是佛，不是物。』忠國師說：『稍微好一點。』禪師說：『馬大師就是這樣，不知道和尚您這裡如何？』忠國師說：『三點如流水，彎曲似割禾鐮。』
禪師上堂說法：『即心即佛，是無病求藥的說法。非心非佛，是用藥物對治疾病的說法。』有僧人問：『如何是脫灑底句？』禪師說：『伏牛山下古今傳。』
興善惟寬禪師
有僧人問：『如何是道？』禪師說：『大好山。』僧人說：『學人問道，禪師為何說好山？』禪師說：『你只認識好山，何曾通達道？』
問：『狗子還有佛
【English Translation】 English version: The Dharma master had no response. The Emperor said, 'The Dharma master lectures on endless scriptures and treatises, yet cannot even resolve this one point.' The Chan master then asked the eminent scholars, 'Walking, standing, sitting, lying down, what ultimately is the Dao?' Someone replied, 'Knowing is the Dao.' The Chan master said, 'It cannot be known by wisdom, it cannot be recognized by consciousness, how can you say knowing is the Dao?' Someone replied, 'Having no discrimination is the Dao.' The Chan master said, 'Being skilled at discriminating all dharmas, yet remaining unmoved in the ultimate truth, how can you say there is no discrimination?' Someone replied, 'The four dhyanas and eight samadhis are the Dao.' The Chan master said, 'The Buddha's body is non-conditioned, not falling into various distractions, how can it be in the four dhyanas and eight samadhis?' All were silent. The Chan master then cited Emperor Shunzong of Tang (779-806) asking Chan Master Shili, 'How can all sentient beings on earth see their nature and become Buddhas?' Shili replied, 'Buddha-nature is like the moon in the water, visible but not graspable.' Therefore, he said to the Emperor, 'Buddha-nature is not a matter of seeing or not seeing, how can one grasp the moon in the water?' The Emperor then asked, 'What is Buddha-nature?' The Chan master replied, 'It is not separate from what Your Majesty is asking.' The Emperor silently understood the true essence and became even more respectful.
Chan Master Zizai of Funiu Mountain
He visited Mazu (709-788) and awakened to his mind-ground. Mazu instructed him to deliver a letter to National Teacher Zhong (dates unknown). The National Teacher asked, 'What method does Great Master Ma use to instruct his disciples?' He replied, 'Mind is Buddha.' The National Teacher said, 'What kind of talk is that?' After a long while, he asked again, 'Besides this, what other teachings are there?' The master replied, 'Neither mind nor Buddha.' Or it is said, 'It is neither mind, nor Buddha, nor thing.' The National Teacher said, 'That's a little better.' The master said, 'Great Master Ma is like that, I don't know how it is here with you, Venerable Monk?' The National Teacher said, 'Three dots like flowing water, curved like a sickle for cutting grain.'
The Chan master ascended the Dharma platform and said, 'Mind is Buddha is a statement of seeking medicine when there is no illness. Neither mind nor Buddha is a statement of using medicine to treat illness.' A monk asked, 'What is the liberating phrase?' The Chan master said, 'It has been passed down from ancient times at the foot of Funiu Mountain.'
Chan Master Weikuan of Xingshan Temple
A monk asked, 'What is the Dao?' The Chan master said, 'A great good mountain.' The monk said, 'This student asks about the Dao, why does the master say a good mountain?' The Chan master said, 'You only recognize the good mountain, how have you ever attained the Dao?'
Asked: 'Does a dog have Buddha-
性否。師曰有。曰和尚還有否。師曰。我無。曰一切眾生。皆有佛性。和尚因何獨無。師曰。我非一切眾生。曰既非眾生。莫是佛否。師曰。不是佛。曰究竟是何物。師曰。亦不是物。曰可見可思否。師曰。思之不及。議之不得。故曰不可思議。
○憲宗詔至闕下。侍郎白居易嘗問曰。既曰禪師。何以說法。師曰。無上菩提者。被于身為律。說于口為法。行於心為禪。應用者三。其致一也。譬如江河淮漢。在處立名。名雖不一。水性無二。律即是法。法不離禪。云何于中妄起分別。曰既無分別。何以修心。師曰。心本無損傷。云何要修理。無論垢與凈。一切勿念起。曰垢即不可念。凈無念可乎。師曰。如人眼睛上。一物不可住。金屑雖珍寶。在眼亦為病。曰無修無念。又何異凡夫耶。師曰。凡夫無明。二乘執著。離此二病。是曰真修。真修者。不得勤。不得忘。勤即近執著。忘即落無明。此為心要云爾。
○僧問。道在何處。師曰。祇在目前。曰我何不見。師曰。汝有我故。所以不見。曰我有我故即不見。和尚還見否。師曰。有汝有我。展轉不見。曰無我無汝還見否。師曰。無汝無我。阿誰求見。
三角總印禪師
【頌】上堂。若論此事。眨上眉毛。早已蹉過也。麻谷便問。眨上眉毛即不問
【現代漢語翻譯】 現代漢語譯本： 僧人問：『（你）有佛性嗎？』 禪師回答：『有。』 僧人問：『和尚您還有佛性嗎？』 禪師回答：『我沒有。』 僧人問：『一切眾生，都有佛性，和尚您為什麼唯獨沒有？』 禪師回答：『我不是一切眾生。』 僧人問：『既然不是眾生，莫非是佛嗎？』 禪師回答：『不是佛。』 僧人問：『究竟是什麼？』 禪師回答：『也不是物。』 僧人問：『可以理解可以思議嗎？』 禪師回答：『思議達不到，議論也達不到，所以說不可思議。』
唐憲宗（805-820）下詔請禪師到京城。侍郎白居易曾經問道：『既然說是禪師，憑什麼說法？』 禪師回答：『無上菩提，施於身就是律，說于口就是法，行於心就是禪。應用上是三，其本質是一。譬如長江、黃河、淮河、漢水，在不同的地方有不同的名稱，名稱雖然不一樣，水的性質沒有兩樣。律就是法，法不離禪，為什麼要在其中妄起分別呢？』 白居易問：『既然沒有分別，如何修心？』 禪師回答：『心本來沒有損傷，為什麼要修理？無論是垢還是凈，一切都不要起念。』 白居易問：『垢不可以念，那麼凈可以無念嗎？』 禪師回答：『就像人的眼睛裡，一物都不能停留。金屑雖然是珍寶，在眼睛裡也是病。』 白居易問：『無修無念，又和凡夫有什麼區別呢？』 禪師回答：『凡夫是無明，二乘（聲聞乘和緣覺乘）是執著，離開這兩種病，就叫做真修。真修的人，不得勤奮，不得忘記。勤奮就接近執著，忘記就落入無明。這就是心要。』
僧人問：『道在哪裡？』 禪師回答：『就在眼前。』 僧人問：『我為什麼看不見？』 禪師回答：『因為你有「我」，所以看不見。』 僧人問：『我有「我」所以看不見，和尚您能看見嗎？』 禪師回答：『有你有我，輾轉都看不見。』 僧人問：『沒有「我」沒有「你」，能看見嗎？』 禪師回答：『沒有你沒有我，誰來求見？』
三角總印禪師
【頌】上堂說法。如果談論這件事，眨一下眉毛，就已經錯過了。麻谷便問，眨一下眉毛這件事暫且不問
【English Translation】 English version: A monk asked: 'Do you have Buddha-nature?' The Zen master replied: 'Yes.' The monk asked: 'Does the venerable monk also have Buddha-nature?' The Zen master replied: 'I do not.' The monk asked: 'All sentient beings have Buddha-nature. Why are you alone without it?' The Zen master replied: 'I am not all sentient beings.' The monk asked: 'Since you are not a sentient being, could you be a Buddha?' The Zen master replied: 'Not a Buddha.' The monk asked: 'What ultimately are you?' The Zen master replied: 'Also not a thing.' The monk asked: 'Can it be seen or thought about?' The Zen master replied: 'Thinking cannot reach it, discussion cannot attain it, therefore it is called inconceivable.'
Emperor Xianzong of Tang (805-820) issued an edict to invite the Zen master to the capital. The vice-minister Bai Juyi once asked: 'Since you are called a Zen master, what do you rely on to expound the Dharma?' The Zen master replied: 'Supreme Bodhi, when applied to the body is discipline (律, lǜ), when spoken from the mouth is Dharma (法, fǎ), when practiced in the mind is Zen (禪, chán). In application, they are three, but their essence is one. For example, the Yangtze River, the Yellow River, the Huai River, and the Han River have different names in different places. Although the names are not the same, the nature of water is not two. Discipline is Dharma, Dharma is inseparable from Zen. Why create false distinctions within them?' Bai Juyi asked: 'Since there are no distinctions, how does one cultivate the mind?' The Zen master replied: 'The mind is originally without damage, why is there a need to repair it? Regardless of defilement or purity, do not let any thoughts arise.' Bai Juyi asked: 'Defilement should not be thought of, but can purity be without thought?' The Zen master replied: 'Like a person's eyes, nothing can stay. Although gold dust is precious, it is also a disease in the eyes.' Bai Juyi asked: 'Without cultivation and without thought, how is that different from ordinary people?' The Zen master replied: 'Ordinary people are ignorant (無明, wú míng), the two vehicles (二乘, èr shèng) [Śrāvakayāna and Pratyekabuddhayāna] are attached. To be free from these two illnesses is called true cultivation. One who truly cultivates should not be diligent, nor should they forget. Diligence is close to attachment, forgetting falls into ignorance. This is the essence of the mind.'
A monk asked: 'Where is the Dao?' The Zen master replied: 'It is right before your eyes.' The monk asked: 'Why can't I see it?' The Zen master replied: 'Because you have a "self", therefore you cannot see it.' The monk asked: 'I have a "self" so I cannot see it. Can the venerable monk see it?' The Zen master replied: 'With you and me, we see each other in a roundabout way and cannot see it.' The monk asked: 'Without "me" and without "you", can it be seen?' The Zen master replied: 'Without you and me, who is seeking to see?'
Zen Master Sānjiǎo Zǒngyìn
[Verse] Ascending the hall to preach. If we talk about this matter, blinking an eyebrow, it has already been missed. Magu then asked, the matter of blinking an eyebrow will not be asked for the time being.
。如何是此事。師曰。蹉過也。谷乃掀倒禪床。師便打。
魯祖寶云禪師
【頌】尋常見僧來。便面壁。南泉聞曰。我尋常向師僧道。向佛未出世時會取。尚不得一個半個。他恁么。驢年去(保福問長慶。只如魯祖節文在甚麼處。被南泉恁么道。長慶雲。退己讓於人。萬中無一個)。
芙蓉太毓禪師
龐居士問。馬大師著實為人處。還分付吾師否。師曰。某甲尚未見他。作么生見他著實處。士曰。祇此見知。也無討處。師曰。居士也不得一向言說。士曰。一向言說。師又失宗。若作兩向三向。師還開得口否。師曰。直是開口不得。可謂實也。士撫掌而出。
紫玉道通禪師
僧問。如何出得三界去。師曰。汝在里許得多少時也。曰如何出離。師曰。青山不礙白雲飛。
【頌】于頗相公問。如何是黑風吹其船舫。漂墮羅剎鬼國。師曰。于頔客作漢。問恁么事作么。于公失色。師乃指曰。這個便是漂墮羅剎鬼國。
【頌】公又問。如何是佛。師喚相公。公應諾。師曰。更莫別求。
五臺隱峰禪師(即鄧隱峰)
【頌】師到南泉。睹眾僧參次。泉指凈瓶曰。銀瓶是境。瓶中有水。不得動著境。與老僧將水來。師拈起凈瓶向泉面前瀉。泉便休。
西園曇藏
【現代漢語翻譯】 現代漢語譯本： 僧：如何是這件事的真諦？ 師：錯過了！ 谷便掀翻禪床。師父就打他。
魯祖寶云禪師
【頌】尋常看見僧人來，就面壁。南泉禪師聽后說：我尋常對僧人說，向佛未出世時領會，尚且得不到一個半個。他這樣，要到驢年去（保福問長慶：只如魯祖的節文在什麼地方？被南泉這樣說。長慶說：退己讓人，萬中無一個）。
芙蓉太毓禪師
龐居士問：馬大師（指馬祖道一，709-788）真正為人處世的地方，有沒有囑咐給吾師？師說：我還沒有見過他，怎麼知道他真正為人處世的地方？居士說：僅僅這個見知，也沒有尋找的地方。師說：居士也不要一味地說。居士說：一味地說，師父又失去了宗旨。如果作兩向三向，師父還能開口嗎？師說：真是開口不得，可謂實在。居士拍手而出。
紫玉道通禪師
僧問：如何才能出離三界（欲界、色界、無色界）？師說：你在這裡面待了多久了？僧說：如何出離？師說：青山不礙白雲飛。
【頌】于頗相公問：如何是黑風吹其船舫，漂墮羅剎鬼國？師說：于頔（732-792）你這個打工仔，問這樣的事做什麼？于公失色。師父就指著他說：這個便是漂墮羅剎鬼國。
【頌】于公又問：如何是佛？師父喚相公。于公應諾。師父說：更不要另外去求。
五臺隱峰禪師（即鄧隱峰）
【頌】師父到南泉，看到眾僧參拜的次序。南泉指著凈瓶說：銀瓶是境，瓶中有水，不得動著境，與老僧將水來。師父拿起凈瓶向南泉面前倒瀉。南泉便作罷。
西園曇藏
【English Translation】 English version: Monk: What is the truth of this matter? Master: Missed it! Gu then overturned the Zen bed. The master then hit him.
Zen Master Luzu Baoyun
[頌] (頌: Gatha, a verse or hymn) I often see monks coming and facing the wall. Nanquan (Nanquan Puyuan, 748-835) heard this and said: I often say to monks, even if you understand before the Buddha appeared in the world, you still won't get even half of it. If he is like this, it will be the year of the donkey (Baofu asked Changqing: Where is Luzu's rule? Nanquan said this about him. Changqing said: Retreating oneself and yielding to others, there is not one in ten thousand).
Zen Master Furong Taiyu
Layman Pang (Pang Yun, died 808) asked: Did Master Ma (Mazu Daoyi, 709-788) entrust his true way of dealing with people to your master? The master said: I have not yet seen him, how would I know his true way of dealing with people? The layman said: Just this seeing and knowing, there is nowhere to seek. The master said: Layman, you should not speak one-sidedly. The layman said: If I speak one-sidedly, the master will lose his principle. If I speak in two or three directions, can the master still open his mouth? The master said: Truly, I cannot open my mouth, it can be said to be true. The layman clapped his hands and left.
Zen Master Ziyu Daotong
Monk asked: How can one escape the Three Realms (Desire Realm, Form Realm, Formless Realm)? The master said: How long have you been in here? The monk said: How to escape? The master said: Green mountains do not hinder white clouds from flying.
[頌] Duke Yu Po asked: What is the black wind blowing its boats, drifting into the Rakshasa (Rakshasa: a kind of demon) ghost country? The master said: Yu Di (732-792), you working man, what are you doing asking such a thing? Duke Yu lost color. The master then pointed and said: This is drifting into the Rakshasa ghost country.
[頌] Duke Yu also asked: What is Buddha? The master called Duke. Duke Yu answered. The master said: Do not seek elsewhere.
Zen Master Yinfeng of Mount Wutai (namely Deng Yinfeng)
[頌] The master arrived at Nanquan and saw the order of the monks' worship. Nanquan pointed to the clean bottle and said: The silver bottle is the environment, there is water in the bottle, do not touch the environment, bring the water to the old monk. The master picked up the clean bottle and poured it out in front of Nanquan. Nanquan then stopped.
Xiyuan Tanzang
禪師
受心印于大寂。后謁石頭。瑩然明徹。出住西園。禪侶日盛。師一日自燒浴次。僧問。何不使沙彌。師撫掌三下(僧問曹山。西園撫掌。豈不是奴兒婢子邊事。山云是。云向上更有事也無。山曰有。云如何是向上事。山叱云。這奴兒婢子)。
楊岐甄叔禪師
上堂。群靈一源。假名為佛。體竭形銷而不滅。金流樸散而常存。性海無風。金波自涌。心靈絕兆。萬象齊照。體斯理者。不言而遍歷沙界。不用而功益玄化。如何背覺。反合塵勞。于陰界中。妄自囚執。
○禪月問。如何是祖師西來意。師呈起數珠。月罔措。師曰會么。曰不會。師曰。某甲參見石頭來。曰見石頭得何意旨。師指庭前鹿曰。會么。曰不會。師曰。渠儂得自由。
馬頭神藏禪師
【頌】上堂。知而無知。不是無知。而說無知。便下座(南泉云。恁么依師道。始道得一半。黃檗云。不是南泉駁他。要圓前話)。
華林善覺禪師
【頌】觀察使裴休訪之。問曰。還有侍者否。師曰。有一兩個。祇是不可見客。裴曰。在甚麼處。師乃喚大空小空。時二虎自庵后而出。裴睹之驚悸。師語二虎曰。有客且去。二虎哮吼而去。裴問曰。師作何行業。感得如斯。師乃良久曰。會么。曰不會。師曰。山僧常
【現代漢語翻譯】 現代漢語譯本 禪師
在大寂處領悟了心印。後來拜訪石頭（指石頭希遷禪師）。內心明亮通透。之後到西園居住，跟隨他修禪的人日益增多。禪師有一天在自己燒水洗浴的時候，有僧人問：『為什麼不讓沙彌（未成年的出家男子）來做這些事？』禪師拍了三下手掌。（有僧人問曹山禪師：『西園禪師拍手掌，豈不是奴僕做的事情？』曹山說：『是。』僧人問：『向上還有更深的事情嗎？』曹山呵斥道：『這奴僕！』）
楊岐甄叔禪師
上堂說法。眾生的靈性本源是同一個，只是假名為佛（Buddha）。形體和生命會消亡，但本性不會滅。如同金子熔化后又分散，但其本質依然存在。自性之海沒有風浪，但金色的波濤自然涌動。心靈的微妙之處無法言說，但萬象都能被照亮。領悟了這個道理的人，不用說話就能遍游沙界（指廣闊的世界），不用行動也能使功德更加玄妙。為什麼背離覺悟，反而與塵世的煩惱相合，在五陰（色、受、想、行、識）的界限中，妄自囚禁自己呢？
禪月（人名）問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師拿起數珠（念珠）展示。禪月不知所措。禪師說：『明白了嗎？』禪月說：『不明白。』禪師說：『我曾經拜見石頭禪師而來。』禪月問：『拜見石頭禪師得到了什麼旨意？』禪師指著庭前的鹿說：『明白了嗎？』禪月說：『不明白。』禪師說：『它得到了自由。』
馬頭神藏禪師
【頌】上堂說法。知道卻好像不知道，但並不是真的不知道，卻說成不知道。說完便下座。（南泉禪師說：『像這樣依照老師說的，才說對了一半。』黃檗禪師說：『不是南泉禪師反駁他，而是要圓滿前面的話。』）
華林善覺禪師
【頌】觀察使裴休（人名）拜訪他，問道：『有侍者嗎？』禪師說：『有一兩個，只是不方便見客人。』裴休問：『在哪裡？』禪師於是呼喚大空、小空。當時有兩隻老虎從庵后出來。裴休看到后驚恐害怕。禪師對兩隻老虎說：『有客人來了，你們先去吧。』兩隻老虎吼叫著離開了。裴休問：『禪師做什麼行業，能感應到這樣的事情？』禪師沉默了很久說：『明白了嗎？』裴休說：『不明白。』禪師說：『山僧經常』
【English Translation】 English version Zen Master
He received the mind seal from Da Ji (referring to a Zen master). Later, he visited Shitou (referring to Shitou Xiqian Zen Master). His mind was clear and bright. He then resided in Xiyuan, and the number of Zen practitioners following him increased daily. One day, while the Zen master was boiling water for his bath, a monk asked, 'Why don't you have a novice (a young male monastic) do these things?' The Zen master clapped his hands three times. (A monk asked Zen Master Caoshan, 'Xiyuan clapped his hands, isn't that something a servant would do?' Caoshan said, 'Yes.' The monk asked, 'Is there something more profound beyond that?' Caoshan scolded, 'You servant!')
Zen Master Yangqi Zhenshu
Ascending the Dharma hall. The spiritual source of all beings is one, merely given the provisional name Buddha (Buddha). The body and life may perish, but the nature does not disappear. Like gold that melts and scatters, its essence remains. The sea of self-nature is without wind, yet golden waves arise naturally. The subtlety of the mind is beyond words, yet all phenomena are illuminated. Those who understand this principle travel the sand realms (referring to the vast world) without speaking, and their merit becomes more profound without action. Why turn away from enlightenment and instead unite with the afflictions of the world, imprisoning oneself in the realm of the five skandhas (form, feeling, perception, volition, consciousness)?
Chan Yue (a person's name) asked, 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming to China from the West)?' The Zen master held up a string of beads (rosary). Chan Yue was at a loss. The Zen master said, 'Do you understand?' Chan Yue said, 'I don't understand.' The Zen master said, 'I once visited Zen Master Shitou.' Chan Yue asked, 'What did you gain from visiting Zen Master Shitou?' The Zen master pointed to the deer in the courtyard and said, 'Do you understand?' Chan Yue said, 'I don't understand.' The Zen master said, 'It has gained freedom.'
Zen Master Matou Shenzang
[Verse] Ascending the Dharma hall. Knowing yet seeming not to know, but not truly not knowing, yet speaking of not knowing. Having said this, he descended from the seat. (Zen Master Nanquan said, 'Speaking like this, following the teacher's words, is only half right.' Zen Master Huangbo said, 'Nanquan is not refuting him, but rather completing the previous statement.')
Zen Master Hualin Shanjue
[Verse] The Inspector Pei Xiu (a person's name) visited him and asked, 'Do you have attendants?' The Zen master said, 'I have one or two, but they are not convenient for seeing guests.' Pei Xiu asked, 'Where are they?' The Zen master then called out, 'Da Kong, Xiao Kong.' At that moment, two tigers emerged from behind the hermitage. Pei Xiu was frightened upon seeing them. The Zen master said to the two tigers, 'There is a guest, you should leave for now.' The two tigers roared and left. Pei Xiu asked, 'What kind of practice does the Zen master engage in to evoke such a response?' The Zen master remained silent for a long time and then said, 'Do you understand?' Pei Xiu said, 'I don't understand.' The Zen master said, 'This mountain monk often'
念觀音。
蒙溪和尚
僧問。本分事如何體悉。師曰。汝何不問。曰請師答話。師曰。汝卻問得好。僧大笑而出。師曰。祇有這僧靈利。
○有僧從外來。師便喝。僧曰。好個來由。師曰。猶要棒在。僧珍重便出。師曰。得能自在。
佛隩和尚
尋常見僧來。以拄杖卓地曰。前佛也恁么。后佛也恁么。問正恁么時作么生。師畫一圓相。僧作女人拜。師便打。
○問如何是異類。師敲碗曰。花奴花奴。吃飯來。
烏臼和尚
【頌】玄紹二上座參。師乃問。二禪客發足甚麼處。玄曰江西。師便打。玄曰。久知和尚有此機要。師曰。汝既不會。後面個師僧祗對看。紹擬進前。師便打曰。信知同坑無異土。參堂去。
【評】【頌】問僧。近離甚處。曰定州。師曰。定州法道。何似這裡。曰不別。師曰。若不別。更轉彼中去。便打。僧曰。棒頭有眼。不得草草打人。師曰。今日打著一個也。又打三下。僧便出去。師曰。屈棒元來有人吃在。曰爭奈杓柄在和尚手裡。師曰。汝若要。山僧回與汝。僧近前奪棒。打師三下。師曰。屈棒屈棒。曰有人吃在。師曰。草草打著個漢。僧禮拜。師曰。卻與么去也。僧大笑而出。師曰。消得恁么。消得恁么。
石臼和尚
【現代漢語翻譯】 現代漢語譯本 念觀音。
蒙溪和尚
僧人問：『如何才能體會本分事？』蒙溪和尚說：『你為何不問？』僧人說：『請和尚回答。』蒙溪和尚說：『你問得很好。』僧人笑著走了出去。蒙溪和尚說：『只有這個僧人靈敏。』
有僧人從外面來，蒙溪和尚便喝斥。僧人說：『好一個來由。』蒙溪和尚說：『仍然要挨棒子。』僧人珍重地走了出去。蒙溪和尚說：『得到自在。』
佛隩和尚
佛隩和尚經常看見僧人來，就用拄杖敲地，說：『過去的佛也這樣，後來的佛也這樣。』問：『正在這樣的時候該怎麼辦？』佛隩和尚畫一個圓圈。僧人做出女人的拜姿。佛隩和尚就打他。
問：『什麼是異類？』佛隩和尚敲碗說：『花奴花奴（指貓的名字），吃飯了。』
烏臼和尚
【頌】玄紹兩位上座參拜。烏臼和尚於是問：『兩位禪客從哪裡出發？』玄回答：『江西。』烏臼和尚便打他。玄說：『早就知道和尚有這個機要。』烏臼和尚說：『你既然不會，後面的師僧仔細看。』紹想要上前，烏臼和尚便打他說：『相信同坑沒有不同的土。』去參堂吧。
【評】【頌】問僧人：『最近從哪裡離開？』回答：『定州。』烏臼和尚說：『定州的法道，和這裡比怎麼樣？』回答：『沒有區別。』烏臼和尚說：『如果沒有區別，就再回那邊去。』便打他。僧人說：『棒頭有眼，不要隨便打人。』烏臼和尚說：『今天就打著一個。』又打了三下。僧人便出去。烏臼和尚說：『原來有人吃屈棒。』僧人說：『奈何杓柄在和尚手裡。』烏臼和尚說：『你如果想要，山僧還給你。』僧人上前奪棒，打了烏臼和尚三下。烏臼和尚說：『屈棒屈棒。』僧人說：『有人吃在。』烏臼和尚說：『隨便打著個漢。』僧人禮拜。烏臼和尚說：『卻這麼去了。』僧人大笑著走了出去。烏臼和尚說：『消受得了嗎？消受得了嗎？』
石臼和尚
【English Translation】 English version Reciting Guanyin (Avalokiteśvara).
Monk Mengxi
A monk asked: 'How does one realize one's inherent duty?' The master said: 'Why don't you ask?' The monk said: 'Please, master, answer.' The master said: 'You ask well.' The monk laughed loudly and left. The master said: 'Only this monk is clever.'
A monk came from outside. The master immediately shouted. The monk said: 'What a good reason for that.' The master said: 'Still deserving of a beating.' The monk respectfully departed. The master said: 'Gaining freedom and ease.'
Monk Foyu
Monk Foyu often saw monks coming and would strike the ground with his staff, saying: 'The Buddhas of the past were like this, and the Buddhas of the future will be like this.' Asked: 'What to do at just such a time?' The master drew a circle. The monk made a woman's bow. The master then struck him.
Asked: 'What is a different kind?' The master knocked on a bowl, saying: 'Huanu Huanu (name of a cat), come eat.'
Monk Wujiu
[Verse] Monks Xuan and Shao came to pay respects. The master then asked: 'Where did you two Chan (Zen) travelers start from?' Xuan replied: 'Jiangxi.' The master then struck him. Xuan said: 'I have long known that the master has this key point.' The master said: 'Since you don't understand, the monks behind should watch carefully.' Shao tried to step forward. The master then struck him, saying: 'Believe that in the same pit, there is no different soil.' Go to the meditation hall.
[Commentary][Verse] Asked a monk: 'Where did you recently leave from?' Replied: 'Dingzhou.' The master said: 'How is the Dharma way in Dingzhou compared to here?' Replied: 'No different.' The master said: 'If there is no difference, then go back there.' Then struck him. The monk said: 'The stick has eyes; do not strike people carelessly.' The master said: 'Today, I struck one.' And struck him three more times. The monk then left. The master said: 'Originally, someone is taking the beating.' The monk said: 'But the handle is in the master's hand.' The master said: 'If you want it, this mountain monk will return it to you.' The monk stepped forward, snatched the stick, and struck the master three times. The master said: 'Wrong stick, wrong stick.' The monk said: 'Someone is taking it.' The master said: 'Carelessly striking a fellow.' The monk bowed. The master said: 'So you are leaving like that.' The monk laughed loudly and left. The master said: 'Can you bear it like that? Can you bear it like that?'
Monk Shijiu
【頌】初參馬祖。祖問甚麼處來。師曰。烏臼來。祖曰。烏臼近日有何言句。師曰。幾人於此茫然。祖曰。茫然且置。悄然一句作么生。師乃近前三步。祖曰。我有七棒。寄打烏臼。你還甘否。師曰。和尚先吃。某甲后甘。
本溪和尚
【頌】因龐居士問。丹霞打侍者。意在何所。師曰。大老翁。見人長短在。士曰。為我與師同參。方敢借問。師曰。若恁么。從頭舉來。共你商量。士曰。大老翁。不可共你說人是非。師曰。念翁年老。士曰。罪過罪過。
石林和尚
【頌】見龐居士來。乃豎起拂子曰。不落丹霞機。試道一句子。士奪卻拂子。卻自豎起拳。師曰。正是丹霞機。士曰。與我不落看。師曰。丹霞患啞。龐公患聾。士曰。恰是。師無語。士曰。向道偶爾。
亮座主
【頌】頗講經論。因參馬祖。祖問。見說座主大講得經論。是否。師曰不敢。祖曰。將甚麼講。師曰。將心講。祖曰。心如工伎兒。意如和伎者。爭解講得。師抗聲曰。心既講不得。虛空莫講得么。祖曰。卻是虛空講得。師不肯。便出。將下階。祖召曰座主。師回首。祖曰。是甚麼。師豁然大悟。便禮拜。祖曰。這鈍根阿師。禮拜作么。師曰。某甲所講經論。將謂無人及得。今日被大師一問。平生功業。一時
【現代漢語翻譯】 現代漢語譯本 【頌】一位禪師最初參訪馬祖道一禪師（709-788）。馬祖問：『你從哪裡來？』禪師說：『從烏臼（地名）來。』馬祖說：『烏臼最近有什麼言論？』禪師說：『幾個人在這裡茫然不知。』馬祖說：『茫然且先放下，悄然一句怎麼說？』禪師於是走上前三步。馬祖說：『我有七棒，寄託要打烏臼，你願意接受嗎？』禪師說：『和尚先吃，我隨後甘願。』
本溪和尚
【頌】因為龐蘊居士問：『丹霞天然禪師打侍者，意圖何在？』本溪和尚說：『老翁啊，總是看到別人的缺點。』龐蘊居士說：『因為我和禪師是同參道友，才敢請問。』本溪和尚說：『如果這樣，從頭說來，我和你一起商量。』龐蘊居士說：『老翁啊，不可和你談論別人的不是。』本溪和尚說：『念你年老。』龐蘊居士說：『罪過罪過。』
石林和尚
【頌】石林和尚見到龐蘊居士來，於是豎起拂塵說：『不落入丹霞天然禪師的機鋒，試說一句。』龐蘊居士奪過拂塵，卻自己豎起拳頭。石林和尚說：『這正是丹霞天然禪師的機鋒。』龐蘊居士說：『給我一個不落入機鋒的說法看看。』石林和尚說：『丹霞天然禪師患了啞病，龐公你患了耳聾。』龐蘊居士說：『恰是如此。』石林和尚無語。龐蘊居士說：『向來都說偶爾如此。』
亮座主
【頌】亮座主頗為精通經論，因為參訪馬祖道一禪師（709-788）。馬祖問：『聽說座主你很會講解經論，是這樣嗎？』亮座主說：『不敢當。』馬祖說：『用什麼講解？』亮座主說：『用心講解。』馬祖說：『心像個表演的藝人，意像個伴奏的樂師，怎麼能講解經論？』亮座主提高聲音說：『心既然講解不了，難道虛空就能講解嗎？』馬祖說：『卻是虛空能講解。』亮座主不肯認同，便要出去。將要下臺階時，馬祖叫道：『座主。』亮座主回頭。馬祖說：『是什麼？』亮座主豁然大悟，便禮拜。馬祖說：『這遲鈍的阿師，禮拜做什麼？』亮座主說：『我所講解的經論，總以為沒有人能比得上，今天被大師您一問，平生的功業，一時都消失了。』
【English Translation】 English version 【Verse】A Chan master initially visited Mazu Daoyi (709-788). Mazu asked: 'Where do you come from?' The master said: 'From Wujiu (place name).' Mazu said: 'What are the recent sayings in Wujiu?' The master said: 'Several people here are in a state of bewilderment.' Mazu said: 'Let's put aside the bewilderment for now. How about a silent phrase?' The master then took three steps forward. Mazu said: 'I have seven blows, entrusted to hit Wujiu. Are you willing to accept them?' The master said: 'Venerable Monk, you take them first, and I will willingly accept them later.'
Monk Benxi
【Verse】Because Layman Pang Yun asked: 'What is the intention behind Danxia Tianran's striking of the attendant?' Monk Benxi said: 'Old man, you always see the shortcomings of others.' Layman Pang Yun said: 'Because I and the master are fellow practitioners, I dare to ask.' Monk Benxi said: 'If so, tell it from the beginning, and I will discuss it with you.' Layman Pang Yun said: 'Old man, it is not appropriate to talk about the rights and wrongs of others with you.' Monk Benxi said: 'Considering your old age.' Layman Pang Yun said: 'Guilty, guilty.'
Monk Shilin
【Verse】Monk Shilin, seeing Layman Pang Yun coming, then raised his whisk and said: 'Without falling into the quick wit of Danxia Tianran, try to say a phrase.' Layman Pang Yun snatched the whisk and instead raised his fist. Monk Shilin said: 'This is precisely the quick wit of Danxia Tianran.' Layman Pang Yun said: 'Show me a saying that does not fall into quick wit.' Monk Shilin said: 'Danxia Tianran suffers from muteness, and you, Pang Gong, suffer from deafness.' Layman Pang Yun said: 'That's exactly right.' Monk Shilin was speechless. Layman Pang Yun said: 'It's always said to be occasional.'
Lecturer Liang
【Verse】Lecturer Liang was quite proficient in scriptures and treatises, and because of visiting Mazu Daoyi (709-788). Mazu asked: 'I heard that you, Lecturer, are very good at explaining scriptures and treatises, is that so?' Lecturer Liang said: 'I dare not claim that.' Mazu said: 'What do you use to explain?' Lecturer Liang said: 'I use the mind to explain.' Mazu said: 'The mind is like a performing artist, and the intention is like an accompanying musician, how can they explain scriptures and treatises?' Lecturer Liang raised his voice and said: 'Since the mind cannot explain, can emptiness explain?' Mazu said: 'But emptiness can explain.' Lecturer Liang refused to agree and was about to leave. As he was about to descend the steps, Mazu called out: 'Lecturer.' Lecturer Liang turned his head. Mazu said: 'What is it?' Lecturer Liang suddenly realized, and then bowed. Mazu said: 'You dull Acharya, what are you bowing for?' Lecturer Liang said: 'The scriptures and treatises that I have explained, I always thought that no one could compare, but today, with your one question, my lifelong achievements have all disappeared at once.'
冰釋。
百靈和尚
一日與龐居士路次相逢。問曰。南嶽得力句。還曾舉向人也無。士曰。曾舉來。師曰。舉向甚麼人。士以手自指曰龐公。師曰。直是妙德空生。也讚歎不及。士卻問阿師得力句。是誰得知。師戴笠子便行。士曰。善為道路。師更不回首。
金牛和尚
【評】【頌】每日做飯供養眾僧。至齋時舁飯桶到堂前作舞。呵呵大笑曰。菩薩子。吃飯來。
利山和尚
僧問。眾色歸空。空歸何所。師曰。舌頭不出口。曰為甚麼不出口。師曰。內外一如故。
乳源和尚
【頌】上堂。西來的的意。不妨難道。眾中莫有道得者。出來試道看。時有僧出禮拜。師便打曰。是甚麼時節出頭來。便歸方丈(僧舉似長慶。慶雲。不妨不妨。資福代云。為和尚不惜身命)。
松山和尚
【頌】同龐居士喫茶。士舉橐子曰。人人盡有分。為甚麼道不得。師曰。祇為人人盡有。所以道不得。士曰。阿兄為甚麼卻道得。師曰。不可無言也。士曰。灼然灼然。師便喫茶。士曰。阿兄喫茶。為甚麼不揖客。師曰誰。士曰龐公。師曰。何須更揖。后丹霞聞。乃曰。若不是松山。幾被個老翁惑亂一上。士聞之。乃令人傳語霞曰。何不會取未舉橐子時。
則川和尚
【現代漢語翻譯】 現代漢語譯本： 百靈和尚
有一天，百靈和尚與龐居士在路上相遇。百靈和尚問道：『南嶽（地名，佛教禪宗道場）得力之句，你可曾向人提起過嗎？』龐居士說：『曾提起過。』百靈和尚問：『向什麼人提起的？』龐居士用手指著自己說：『龐公（龐居士自稱）。』百靈和尚說：『即使是妙德（佛教菩薩名，即文殊菩薩）和空生（佛教阿羅漢名，即須菩提），也讚歎不及啊。』龐居士反過來問：『阿師（對和尚的尊稱）的得力之句，是誰能夠得知呢？』百靈和尚戴上斗笠就走了。龐居士說：『善於趕路啊。』百靈和尚頭也不回。
金牛和尚
【評】【頌】每天做飯供養眾僧。到吃飯的時候，抬著飯桶到堂前跳舞，呵呵大笑說：『菩薩子（對僧人的尊稱），吃飯啦！』
利山和尚
有僧人問：『眾色（指一切色相）歸空，空歸向何處？』利山和尚說：『舌頭不出口。』僧人問：『為什麼不出口？』利山和尚說：『內外一如故。』
乳源和尚
【頌】上堂說法時說：『西來（指禪宗從印度傳入中國）的的意（真實意），不妨難說。大眾中莫有能說得出的嗎？出來試著說看。』當時有個僧人出來禮拜。乳源和尚便打他說：『是什麼時候出頭來？』便回方丈（僧人將此事告訴長慶和尚，長慶和尚說：『不妨不妨。』資福和尚代長慶和尚說：『為和尚不惜身命』）。
松山和尚
【頌】與龐居士一起喝茶。龐居士舉起茶橐（裝茶的袋子）說：『人人都有分，為什麼說不出？』松山和尚說：『只因爲人人都有，所以說不出。』龐居士說：『阿兄（對同輩的尊稱）為什麼卻說得出？』松山和尚說：『不可無言啊。』龐居士說：『確實確實。』松山和尚便喝茶。龐居士說：『阿兄喝茶，為什麼不向客人作揖？』松山和尚問：『誰？』龐居士說：『龐公。』松山和尚說：『何須再作揖。』後來丹霞和尚聽說了這件事，就說：『若不是松山，幾乎被這個老翁迷惑了。』龐居士聽說了，就讓人傳話給丹霞和尚說：『為什麼不會取未舉茶橐時（的狀態）？』
則川和尚
【English Translation】 English version: Bailling Monk
One day, Monk Bailling encountered Layman Pang on the road. He asked, 'Have you ever mentioned the powerful phrase from Nanyue (place name, a Chan Buddhism center) to anyone?' Layman Pang said, 'I have mentioned it.' Monk Bailling asked, 'To whom did you mention it?' Layman Pang pointed to himself and said, 'Pang Gong (Layman Pang referring to himself).' Monk Bailling said, 'Even Miaode (Bodhisattva name, i.e., Manjusri Bodhisattva) and Kongsheng (Arhat name, i.e., Subhuti) cannot praise it enough.' Layman Pang then asked, 'Who can know the powerful phrase of the Master?' Monk Bailling put on his bamboo hat and left. Layman Pang said, 'Good at traveling.' Monk Bailling did not turn his head back.
Jinniu Monk
[Commentary] [Verse] Every day he cooked and provided food for the monks. When it was time for the meal, he carried the rice bucket to the hall and danced, laughing loudly and saying, 'Bodhisattva's children (a respectful term for monks), come and eat!'
Lishan Monk
A monk asked, 'All forms (referring to all phenomena) return to emptiness, where does emptiness return?' Monk Lishan said, 'The tongue does not exit the mouth.' The monk asked, 'Why does it not exit the mouth?' Monk Lishan said, 'Inside and outside are the same as before.'
Ruyuan Monk
[Verse] When lecturing in the hall, he said, 'The true meaning of the Westward Transmission (referring to the transmission of Chan Buddhism from India to China) is not difficult to speak of. Is there anyone among you who can speak it? Come out and try to speak it.' At that time, a monk came out and bowed. Monk Ruyuan then hit him and said, 'What time is it to come out?' Then he returned to his abbot's room (The monk told this to Monk Changqing, and Monk Changqing said, 'It doesn't matter, it doesn't matter.' Monk Zifu said on behalf of Monk Changqing, 'The monk does not cherish his life').
Songshan Monk
[Verse] Drinking tea with Layman Pang. Layman Pang held up the tea bag and said, 'Everyone has a share, why can't they speak of it?' Monk Songshan said, 'Precisely because everyone has it, they cannot speak of it.' Layman Pang said, 'Why can the brother (a respectful term for peers) speak of it?' Monk Songshan said, 'One cannot be without words.' Layman Pang said, 'Indeed, indeed.' Monk Songshan then drank tea. Layman Pang said, 'Brother, why don't you bow to the guest when drinking tea?' Monk Songshan asked, 'Who?' Layman Pang said, 'Pang Gong.' Monk Songshan said, 'Why is it necessary to bow again?' Later, when Monk Danxia heard about this, he said, 'If it weren't for Songshan, I would have been confused by this old man.' When Layman Pang heard about it, he had someone convey a message to Monk Danxia, saying, 'Why don't you understand the state before the tea bag was raised?'
Zechuan Monk
【頌】與龐居士摘茶次。士曰。法界不容身。師還見我否。師曰。不是老僧。洎答公話。士曰。有問有答。蓋是尋常。師乃摘茶不聽。士曰。莫怪適來容易借問。師亦不顧。士喝曰。這無禮儀老漢。待我一一舉嚮明眼人。師乃拋卻茶籃。便歸方丈。
【頌】師一日在方丈內坐。居士來見。乃曰。只知端居丈室。不覺僧到參。時師垂下一足。士便出。行三兩步卻回。師乃收足。士曰。可謂自由自在。師曰。我是主。士曰。阿師只知有主。不知有客。師喚侍者點茶。士作舞而出(南堂興拈云。好則川亦好龐公。看他兩作家恁么相見。如二龍玩寶。兩無相傷。所謂入林不動草。入水不動波。到這裡。方知有自由自在分。且道是什麼得恁么靈驗。良久。復頌云云)【增收】。
打地和尚
【頌】自江西領旨。常晦其名。凡學者致問。唯以棒打地示之。時謂之打地和尚。一日被僧藏卻棒。然後致問。師但張其口。僧問門人曰。祇如和尚每日有人問。便打地。意旨如何。門人即于灶內取柴一片。擲在釜中。
秀溪和尚
【頌】谷山問。聲色純真。如何是道。師曰。亂道作么。山卻從東過西立。師曰。若不恁么。即禍事也。山又從西過東立。師乃下禪床方行兩步。被谷山捉住曰。聲色純真事。作么
【現代漢語翻譯】 現代漢語譯本： 【頌】與龐居士（在家修行的佛教信徒）一起採茶時，龐居士說：『法界（宇宙萬物存在的境界）不容身，師父還能見到我嗎？』 禪師說：『不是老僧（老和尚）能回答您的話。』 龐居士說：『有問有答，這不過是尋常。』 禪師於是只顧採茶不聽他說話。龐居士說：『不要怪我剛才輕易地問您。』 禪師也不理睬。龐居士呵斥道：『這無禮儀的老漢，待我一一說給明眼人聽。』 禪師於是拋下茶籃，便回方丈（寺院住持的住所）。
【頌】禪師一日在方丈內坐，龐居士來見，便說：『只知道端坐在丈室，不覺得僧人來參拜。』 當時禪師垂下一隻腳。龐居士便出去，走了三兩步卻又回來。禪師於是收回腳。龐居士說：『真可謂自由自在。』 禪師說：『我是主。』 龐居士說：『阿師（對僧人的尊稱）只知道有主，不知道有客。』 禪師叫侍者點茶。龐居士作舞而出。（南堂興禪師評論說：好就好在龐居士和禪師，看他們兩位作家這樣相見，如二龍玩寶，兩無相傷。所謂入林不動草，入水不動波。到這裡，方知有自由自在的份。且說是什麼得這麼靈驗？良久，復頌云云）【增收】。
打地和尚
【頌】自從在江西領悟禪旨后，常隱晦其名。凡是學人來請教，禪師唯以棒打地來開示。當時人稱之為打地和尚。一日，有個僧人藏起禪師的棒，然後來請教。禪師只是張開嘴。僧人問他的同門說：『如果和尚每日有人問，便打地，意旨如何？』 他的同門便從灶內取出一片柴，丟在鍋里。
秀溪和尚
【頌】谷山禪師問：『聲色純真，如何是道？』 禪師說：『胡說八道什麼？』 谷山禪師卻從東邊走到西邊站立。禪師說：『若不這樣，就是禍事了。』 谷山禪師又從西邊走到東邊站立。禪師於是下禪床走了兩步，被谷山禪師捉住說：『聲色純真事，作么（做什麼）？』
【English Translation】 English version: [Verse] Once, while picking tea with Layman Pang (a Buddhist devotee who practices at home), the Layman said, 'The Dharma Realm (the realm where all things exist) cannot accommodate the body. Will the Master still see me?' The Master said, 'It is not something this old monk can answer.' The Layman said, 'To have questions and answers is just ordinary.' The Master then only picked tea and did not listen. The Layman said, 'Don't blame me for asking so easily just now.' The Master still ignored him. The Layman scolded, 'This rude old man, I will tell everyone to those with clear eyes.' The Master then threw down the tea basket and returned to his abbot's room (the residence of the abbot of a monastery).
[Verse] One day, the Master was sitting in his abbot's room when Layman Pang came to see him and said, 'Only knowing to sit upright in the abbot's room, unaware that a monk has come to pay respects.' At that time, the Master lowered one foot. The Layman then went out, took three or two steps, and then returned. The Master then retracted his foot. The Layman said, 'It can be said to be free and at ease.' The Master said, 'I am the host.' The Layman said, 'Teacher only knows there is a host, but does not know there is a guest.' The Master called the attendant to prepare tea. The Layman danced and went out. (Zen Master Nantang Xing commented: 'Good, good, Layman Pang and the Zen Master. Look at these two masters meeting like this, like two dragons playing with a treasure, neither harming the other. So-called entering the forest without disturbing the grass, entering the water without disturbing the waves. Arriving here, one then knows there is a share of freedom and ease. And what is it that makes it so effective? After a long while, he repeated the verse, etc.') [Additional Collection].
The Ground-Hitting Monk
[Verse] Since receiving the Dharma in Jiangxi, he often concealed his name. Whenever students came to inquire, the Master would only strike the ground with a stick to instruct them. At that time, he was called the Ground-Hitting Monk. One day, a monk hid the Master's stick and then came to inquire. The Master only opened his mouth. The monk asked his fellow disciple, 'If the Master strikes the ground whenever someone asks, what is the meaning?' His fellow disciple then took a piece of firewood from the stove and threw it into the pot.
Zen Master Xiuxi
[Verse] Zen Master Gushan asked, 'Sound and form are pure and true, what is the Dao (the Way)?' The Master said, 'What nonsense are you talking about?' Zen Master Gushan then walked from east to west and stood there. The Master said, 'If it weren't like this, it would be a disaster.' Zen Master Gushan then walked from west to east and stood there. The Master then stepped down from the Zen bed and took two steps, and was grabbed by Zen Master Gushan who said, 'The matter of sound and form being pure and true, what to do?'
生。師便打一掌。山曰。三十年後要個人下茶也無在。師曰。要谷山這漢作甚麼。山呵呵大笑。
江西椑樹和尚
【頌】臥次。道吾近前牽被覆之。師曰作么。吾曰蓋覆。師曰。臥底是。坐底是。吾曰。不在這兩處。師曰。爭奈蓋覆何。吾曰。莫亂道。
水潦和尚
【頌】初參馬祖。問曰。如何是西來的的意。祖曰。禮拜著。師才禮拜。祖乃當胸踏倒。師大悟。起來撫掌呵呵大笑曰。也大奇。也大奇。百千三昧。無量妙義。祇向一毫頭上識得根源去。禮拜而退。住后每告眾曰。自從一吃馬祖踏。直至如今笑不休。
浮杯和尚
【頌】凌行婆來禮拜。師與坐喫茶。婆乃問。盡力道不得底句。分付阿誰。師曰。浮杯無剩語。婆曰。未到浮杯。不妨疑著。師曰。別有長處。不妨拈出。婆斂手哭曰。蒼天中更忝冤苦。師無語。婆曰。語不知偏正。理不識倒邪。為人即禍生。後有僧舉似南泉。泉曰。苦哉浮杯。被這老婆摧折一上。婆后聞笑曰。王老師猶少機關在。澄一禪客。逢見行婆。便問。怎生是南泉猶少機關在。婆乃哭曰。可悲可痛。一罔措。婆曰會么。一合掌而立。婆曰。伎死禪和。如麻似粟。一舉似趙州。州曰。我若見這臭老婆。問教口啞。一曰。未審和尚怎生問他。州便打。一
【現代漢語翻譯】 現代漢語譯本 生。溈山靈佑禪師（溈山靈佑禪師）便打了他一掌。水潦和尚（水潦和尚）說：『三十年後，恐怕連找個人來供茶都找不到了。』 溈山靈佑禪師（溈山靈佑禪師）說：『要你谷山做什麼？』 水潦和尚（水潦和尚）呵呵大笑。
江西椑樹和尚（江西椑樹和尚）
【頌】椑樹和尚（椑樹和尚）躺著的時候，道吾禪師（道吾禪師）走上前去拉過被子給他蓋上。椑樹和尚（椑樹和尚）問：『你做什麼？』 道吾禪師（道吾禪師）說：『蓋被子。』 椑樹和尚（椑樹和尚）說：『躺著的是我，坐著的也是我。』 道吾禪師（道吾禪師）說：『不在這兩處。』 椑樹和尚（椑樹和尚）說：『那你蓋被子做什麼？』 道吾禪師（道吾禪師）說：『不要胡說八道。』
水潦和尚（水潦和尚）
【頌】水潦和尚（水潦和尚）最初參拜馬祖道一禪師（馬祖道一禪師）時，問道：『如何是西來的真意？』 馬祖道一禪師（馬祖道一禪師）說：『禮拜就是。』 水潦和尚（水潦和尚）剛要禮拜，馬祖道一禪師（馬祖道一禪師）就一腳把他踹倒。水潦和尚（水潦和尚）因此大悟，起來拍手呵呵大笑說：『真奇妙！真奇妙！百千三昧，無量妙義，竟然在這一毫頭上找到了根源。』 於是禮拜後退下。後來水潦和尚（水潦和尚）住在寺里，經常告訴眾人說：『自從被馬祖道一禪師（馬祖道一禪師）一腳踏倒后，直到現在還笑個不停。』
浮杯和尚（浮杯和尚）
【頌】凌行婆前來禮拜，浮杯和尚（浮杯和尚）讓她坐下喝茶。凌行婆於是問道：『用盡全力也說不出的那句話，交付給誰了？』 浮杯和尚（浮杯和尚）說：『浮杯沒有多餘的話。』 凌行婆說：『還沒到浮杯，不妨先懷疑著。』 浮杯和尚（浮杯和尚）說：『另有長處，不妨拿出來看看。』 凌行婆拱手哭著說：『蒼天之中更增添了冤屈和痛苦。』 浮杯和尚（浮杯和尚）無語。凌行婆說：『說話不知偏正，理不識顛倒邪謬，為人處世就會招來禍患。』 後來有僧人把這件事告訴南泉普愿禪師（南泉普愿禪師），南泉普愿禪師（南泉普愿禪師）說：『可憐的浮杯，被這個老太婆摧殘了一番。』 凌行婆後來聽說了，笑著說：『王老師（指南泉普愿禪師）還缺少一些機鋒。』 澄一禪客遇到凌行婆，便問：『怎麼是南泉普愿禪師（南泉普愿禪師）還缺少一些機鋒？』 凌行婆於是哭著說：『可悲可痛！』 澄一禪客不知所措。凌行婆問：『會了嗎？』 澄一禪客合掌而立。凌行婆說：『裝死的禪和子，多如麻粟。』 澄一禪客把這件事告訴趙州從諗禪師（趙州從諗禪師），趙州從諗禪師（趙州從諗禪師）說：『我如果見到這個臭老太婆，要問得她說不出話來。』 澄一禪客說：『不知道和尚您怎麼問她？』 趙州從諗禪師（趙州從諗禪師）便打了他。
【English Translation】 English version The master then slapped him. Shan said, 'In thirty years, there won't even be anyone to serve tea.' The master said, 'What's the use of this fellow Gu Shan?' Shan laughed heartily.
The Venerable Bieshu of Jiangxi
[Verse] While he was lying down, Daowu came forward and pulled the quilt over him. The master said, 'What are you doing?' Wu said, 'Covering you.' The master said, 'Is it the one lying down? Is it the one sitting?' Wu said, 'It's not in either of these two places.' The master said, 'Then why cover me?' Wu said, 'Don't talk nonsense.'
The Venerable Shui Lao
[Verse] When he first visited Mazu, he asked, 'What is the meaning of the coming from the West?' Mazu said, 'Worship!' As soon as the master bowed, Mazu kicked him to the ground. The master had a great awakening, got up, clapped his hands, and laughed loudly, saying, 'How wonderful! How wonderful! Hundreds of thousands of samadhis, immeasurable wonderful meanings, are all recognized from the root on the tip of a hair!' He bowed and withdrew. After residing there, he often told the assembly, 'Ever since I received Mazu's kick, I haven't stopped laughing.'
The Venerable Fubei
[Verse] Ling Xingpo came to pay her respects. The master offered her a seat and tea. Po then asked, 'To whom is entrusted the phrase that cannot be spoken with all one's strength?' The master said, 'Fubei has no superfluous words.' Po said, 'Before reaching Fubei, it's okay to doubt.' The master said, 'There are other strengths; it's okay to bring them out.' Po folded her hands, cried, and said, 'In the blue sky, there is even more injustice and suffering.' The master was silent. Po said, 'Words do not know bias, reason does not recognize inversion and evil; to be a person is to invite disaster.' Later, a monk told Nanquan about this. Quan said, 'Alas, Fubei, to be tormented by this old woman!' Po later heard this and laughed, saying, 'Teacher Wang still lacks some skill.' The Chan traveler Chengyi met Xingpo and asked, 'What is it that Nanquan still lacks some skill?' Po then cried and said, 'How sad, how painful!' Chengyi was at a loss. Po said, 'Do you understand?' Chengyi put his palms together and stood. Po said, 'Dead Chan monks are as numerous as hemp and millet.' Chengyi told Zhao Zhou about this. Zhou said, 'If I see this stinking old woman, I will ask her until she is speechless.' Chengyi said, 'I don't know how the master would ask her.' Zhou then struck him.
曰。為甚麼卻打某甲。州曰。似這伎死漢。不打更待幾時。連打數棒。婆聞。卻曰。趙州合吃婆手裡棒。后僧舉似趙州。州哭曰。可悲可痛。婆聞此語。合掌嘆曰。趙州眼光。爍破四天下。州令僧問。如何是趙州眼。婆乃豎起拳頭。僧回舉似趙州。州作偈曰。當機覿面提。覿面當機疾。報汝凌行婆。哭聲何得失。婆以偈答曰。哭聲師已曉。已曉復誰知。當時摩竭國。幾喪目前機。
龍山和尚
【頌】洞山與密師伯經由。見溪流菜葉。洞曰。深山無人。因何有菜隨流。莫有道人居否。乃共議撥草。溪行。五七里間。忽見師羸形異貌。放下行李問訊。師曰。此山無路。阇黎從何處來。洞曰。無路且置。和尚從何而入。師曰。我不從雲水來。洞曰。和尚住此山多少時耶。師曰。春秋不涉。洞曰。和尚先住。此山先住。師曰不知。洞曰。為甚麼不知。師曰。我不從人天來。洞曰。和尚得何道理。便住此山。師曰。我見兩個泥牛斗入海。直至於今絕訊息。
龐蘊居士
【頌】唐貞元初。謁石頭。乃問。不與萬法為侶者。是甚麼人。頭以手掩其口。豁然有省。后與丹霞為友。一日石頭問曰。子見老僧以來。日用事作么生。士曰。若問日用事。即無開口處。乃呈偈曰。日用事無別。唯吾自偶諧。頭頭非取捨
【現代漢語翻譯】 現代漢語譯本： 趙州問：『為什麼要打這個人？』趙州說：『像這種裝死的傢伙，不打還等什麼時候？』於是連打了數棒。老婆婆聽說了，卻說：『趙州應該吃我手裡的棒子。』後來有僧人把這件事告訴趙州，趙州哭著說：『可悲可痛啊！』老婆婆聽到這話，合掌嘆道：『趙州的眼光，照破整個世界！』趙州讓僧人問：『什麼是趙州的眼？』老婆婆就豎起拳頭。僧人回來把這事告訴趙州，趙州作偈說：『當機立斷直接提，直接提時要迅速。告訴你凌行婆，哭聲哪裡有得失？』老婆婆用偈回答說：『哭聲你已經明白，明白了又有誰知道？當年摩竭國（Magadha，古印度王國），幾乎喪失了眼前的機會。』
龍山和尚
【頌】洞山（Dongshan，人名）和密師伯（Mishi Bo，人名）經過，看見溪流中有菜葉。洞山說：『深山裡沒有人，為什麼會有菜隨水流下來？莫非有道人居住？』於是共同商議撥開草叢，沿著溪流走了五七里路，忽然看見龍山和尚，他形容枯槁，相貌奇異。洞山和密師伯放下行李問訊。龍山和尚說：『這座山沒有路，你們從哪裡來？』洞山說：『有沒有路先放一邊，和尚從哪裡進去的？』龍山和尚說：『我不從雲水而來。』洞山說：『和尚住在這山裡多久了？』龍山和尚說：『不涉及春秋（Chunqiu，時間）。』洞山說：『是和尚先住在這裡，還是這座山先住在這裡？』龍山和尚說：『不知道。』洞山說：『為什麼不知道？』龍山和尚說：『我不從人天而來。』洞山說：『和尚得到了什麼道理，便住在這山裡？』龍山和尚說：『我看見兩個泥牛斗入海，直到如今都沒有訊息。』
龐蘊（Pang Yun，人名）居士
【頌】唐貞元（785-805）初年，龐蘊拜訪石頭（Shitou，人名），於是問道：『不與萬法為伴侶的，是什麼人？』石頭用手摀住他的嘴，龐蘊豁然開悟。後來與丹霞（Danxia，人名）為友。一天，石頭問他說：『你見老僧以來，每天的日常事務是怎樣做的？』龐蘊說：『如果問我每天的日常事務，我就無從開口。』於是呈上偈語說：『每天的日常事務沒有特別之處，只是我自己偶然和諧。處處都不是取捨。』
【English Translation】 English version: Zhao Zhou asked: 'Why are you hitting this person?' Zhao Zhou said: 'For this kind of pretending-to-be-dead fellow, if I don't hit him now, when should I hit him?' Then he hit him several times. The old woman heard about it and said: 'Zhao Zhou should be hit by my stick.' Later, a monk told Zhao Zhou about this, and Zhao Zhou cried and said: 'How sad and painful!' When the old woman heard this, she put her palms together and exclaimed: 'Zhao Zhou's eye, shines through the whole world!' Zhao Zhou asked the monk to ask: 'What is Zhao Zhou's eye?' The old woman raised her fist. The monk returned and told Zhao Zhou about this, and Zhao Zhou composed a verse: 'Directly address the opportunity at hand, be swift when addressing the opportunity. Tell you, Ling Xing Po (Ling Xing Po, name of the old woman), where does the sound of crying gain or lose?' The old woman replied with a verse: 'You already understand the sound of crying, who knows after understanding? In the ancient Magadha (Magadha, ancient Indian kingdom), almost lost the opportunity before their eyes.'
Monk Longshan
[Verse] Dongshan (Dongshan, person's name) and Mishi Bo (Mishi Bo, person's name) passed by and saw vegetable leaves in the stream. Dongshan said: 'There are no people in the deep mountains, why are there vegetables floating in the water? Could it be that a Taoist lives here?' So they discussed together to clear the grass and walked along the stream for five or seven miles, and suddenly saw Monk Longshan, who was emaciated and had a strange appearance. Dongshan and Mishi Bo put down their luggage and inquired. Monk Longshan said: 'There is no road in this mountain, where did you come from?' Dongshan said: 'Let's put aside whether there is a road or not, where did the monk enter from?' Monk Longshan said: 'I don't come from clouds and water.' Dongshan said: 'How long has the monk lived in this mountain?' Monk Longshan said: 'Not involving Chunqiu (Chunqiu, time).' Dongshan said: 'Did the monk live here first, or did this mountain live here first?' Monk Longshan said: 'I don't know.' Dongshan said: 'Why don't you know?' Monk Longshan said: 'I don't come from humans or gods.' Dongshan said: 'What principle did the monk obtain, that he lives in this mountain?' Monk Longshan said: 'I saw two mud cows fighting into the sea, and there has been no news until now.'
Layman Pang Yun (Pang Yun, person's name)
[Verse] In the early years of Zhenyuan (785-805) of the Tang Dynasty, Pang Yun visited Shitou (Shitou, person's name), and then asked: 'What kind of person is it who is not a companion to all dharmas?' Shitou covered his mouth with his hand, and Pang Yun suddenly realized. Later, he became friends with Danxia (Danxia, person's name). One day, Shitou asked him: 'Since you saw this old monk, how have you been doing your daily affairs?' Pang Yun said: 'If you ask me about my daily affairs, I have nothing to say.' So he presented a verse saying: 'There is nothing special about daily affairs, it's just that I myself am occasionally harmonious. Everywhere is neither taking nor discarding.'
。處處沒張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及般柴。頭然之。曰子以緇邪素邪。士曰。愿從所慕。遂不剃染。后參馬祖。問曰。不與萬法為侶者是甚麼人。祖曰。待汝一口吸盡西江水。即向汝道。士于言下頓領玄旨。
【頌】有偈曰。有男不婚。有女不嫁。大家團欒頭。共說無生話。
【評】【頌】因辭藥山。山命十禪客相送至門首。士乃指空中雪曰。好雪。片片不落別處。有全禪客曰。落在甚處。士遂與一掌。全曰。也不得草草。士曰。恁么稱禪客。閻羅老子未放你在。全曰。居士作么生。士又掌曰。眼見如盲。口說如啞。
【頌】龐行婆入鹿門寺設齋。維那請意旨。婆拈疏子插向髻后曰。迴向了也。便出去。
【頌】士坐次。問靈照曰。古人道。明明百草頭。明明祖師意。如何會。照曰。老老大大。作這個語話。士曰。你作么生。照曰。明明百草頭。明明祖師意。士乃笑。
【頌】士將入滅。謂靈照曰。視日早晚。及午以報。照遽報日已中矣。而有蝕也。士出戶觀次。靈照即登父座。合掌坐亡。士笑曰。我女鋒捷矣於是更延七日。
【頌】州牧于公頔問疾次。士謂之曰。但願空諸所有。慎勿實諸所無。好住世間。皆如影響。言訖。枕于公膝而化。
【現代漢語翻譯】 現代漢語譯本： 。處處都沒有乖戾之處。誰會用朱紫來稱呼我呢？我的心境像丘山一樣，沒有一點塵埃。我的神通和奇妙的功用，體現在運水和搬柴這些日常瑣事中。有一天，藥山問他：『你是出家人還是在家居士？』龐蘊回答說：『我願意追隨我所仰慕的。』於是藥山沒有給他剃度。後來，龐蘊參訪馬祖（指馬祖道一禪師，709-788），問道：『不與萬法為侶的是什麼人？』馬祖說：『等你一口吸盡西江水，我就告訴你。』龐蘊在馬祖的言下頓悟了玄妙的旨意。
【頌】有首偈語說：有男子不結婚，有女子不嫁人，大家團團圍坐在一起，共同談論無生之理。
【評】【頌】因為要辭別藥山，藥山命令十個禪客送他到門口。龐蘊指著空中的雪說：『好雪啊，片片雪花不落在別處。』有個全禪客問：『落在什麼地方？』龐蘊就打了他一掌。全禪客說：『也不要這麼草率。』龐蘊說：『你這樣也配稱為禪客？閻羅老子還沒放過你呢！』全禪客問：『居士你怎麼樣？』龐蘊又打了他一掌，說：『眼見如同瞎子，口說如同啞巴。』
【頌】龐行婆（龐蘊的妻子）到鹿門寺設齋，維那請她說明意旨。龐行婆拿起疏子插到髮髻后，說：『迴向完畢了。』然後就出去了。
【頌】龐蘊坐著的時候，問靈照（龐蘊的女兒）說：『古人說：明明百草頭，明明祖師意。』你如何理解？靈照說：『老老大大的人了，還說這種話。』龐蘊問：『那你怎麼理解？』靈照說：『明明百草頭，明明祖師意。』龐蘊笑了。
【頌】龐蘊將要入滅的時候，告訴靈照說：『你看看太陽的時間，到中午的時候告訴我。』靈照趕緊報告說太陽已經到中午了，而且有日食。龐蘊出門觀看，靈照就登上他的座位，合掌坐化了。龐蘊笑著說：『我的女兒真敏捷啊！』於是又延緩了七天。
【頌】州牧于公頔（唐朝官員）來問候龐蘊的病情，龐蘊對他說：『但願把所有執著都空掉，謹慎不要把本來沒有的東西當真。好好地住在世間，一切都像影子和回聲一樣虛幻。』說完，枕在於公頔的膝上圓寂了。（貞元五年，805）
【English Translation】 English version: Nowhere is there any perversity. Who would call me by the name of high official? My mind is like a hill, without a speck of dust. My spiritual powers and wonderful functions are manifested in the daily chores of carrying water and chopping wood. One day, Yaoshan (referring to Yaoshan Weiyan, 751-834) asked him, 'Are you a monk or a layman?' Pang Yun replied, 'I wish to follow what I admire.' So Yaoshan did not tonsure him. Later, Pang Yun visited Mazu (referring to Mazu Daoyi, 709-788), and asked, 'What kind of person is not a companion to the myriad dharmas?' Mazu said, 'When you have drunk up all the water of the West River in one gulp, I will tell you.' Pang Yun suddenly understood the profound meaning in Mazu's words.
[Verse] There is a verse that says: There are men who do not marry, and there are women who do not wed. Everyone sits together in a circle, talking about the principle of non-birth.
[Commentary][Verse] Because he was about to leave Yaoshan, Yaoshan ordered ten Zen monks to see him off to the gate. Pang Yun pointed to the snow in the sky and said, 'Good snow, every flake does not fall elsewhere.' A Zen monk named Quan asked, 'Where does it fall?' Pang Yun slapped him. Quan said, 'Don't be so hasty.' Pang Yun said, 'You dare to call yourself a Zen monk? Yama (the King of Hell) hasn't let you go yet!' Quan asked, 'What about you, layman?' Pang Yun slapped him again and said, 'Seeing like a blind man, speaking like a mute.'
[Verse] Pang Xingpo (Pang Yun's wife) went to Lumen Temple to offer a vegetarian feast. The supervisor asked her to explain her intention. Pang Xingpo picked up the memorial tablet and stuck it behind her hair bun, saying, 'The dedication is complete.' Then she left.
[Verse] Pang Yun was sitting when he asked Lingzhao (Pang Yun's daughter), 'The ancients said: 'Clearly, on the head of every blade of grass, clearly, the Patriarch's intention.' How do you understand it?' Lingzhao said, 'You're old and still talking like this.' Pang Yun asked, 'How do you understand it?' Lingzhao said, 'Clearly, on the head of every blade of grass, clearly, the Patriarch's intention.' Pang Yun laughed.
[Verse] When Pang Yun was about to enter Nirvana, he told Lingzhao, 'Check the time of the sun and tell me when it is noon.' Lingzhao quickly reported that the sun was already at noon, and there was an eclipse. Pang Yun went out to watch, and Lingzhao ascended his seat, put her palms together, and passed away in meditation. Pang Yun laughed and said, 'My daughter is so quick!' So he postponed his death for another seven days.
[Verse] The governor Yu Gongdi (a Tang Dynasty official) came to inquire about Pang Yun's illness. Pang Yun said to him, 'Just wish to empty all that you possess, and be careful not to make real what is not real. Live well in the world, everything is like shadows and echoes.' After saying this, he rested his head on Yu Gongdi's lap and passed away. (Zhenyuan year 5, 805)
(會元三卷終)
黃檗希運禪師
【頌】初游天臺。逢一僧。與之言笑。如舊相識。熟視之。目光射人。乃偕行。屬澗水暴漲。捐笠植杖而止。其僧率師同渡。師曰。兄要渡自渡。彼即褰衣躡波。若履平地。回顧曰。渡來渡來。師曰。咄。這自了漢。吾早知。當斫汝脛。其僧嘆曰。真大乘法器。我所不及。言訖不見。
【頌】師在鹽官殿上禮佛次。時 唐宣宗為沙彌。問曰。不著佛求。不著法求。不著僧求。長老禮拜。當何所求。師曰。不著佛求。不著法求。不著僧求。常禮如是事。彌曰。用禮何為。師便掌。彌曰。太粗生。師曰。這裡是甚麼所在。說粗說細。隨後又掌。
【頌】裴相國一日拓一尊佛于師前跪曰。請師安名。師召曰。裴休。公應諾。師曰。與汝安名竟。公禮拜。
【頌】師辭南泉。泉門送。提起師笠曰。長老身材沒量大。笠子太小生。師曰。雖然如此。大千世界。總在里許。泉曰。王老師聻。師戴笠便行。
【評】【頌】上堂。大眾雲集。乃曰。汝等諸人。欲何所求。以拄杖趁之。大眾不散。師卻復坐曰。汝等諸人儘是噇酒糟漢。恁么行腳。取笑於人。但見八百一千人處便去。不可圖他熱鬧也。老僧行腳時。或遇草根下。有一個漢。便從頂門上一錐。看他若知
【現代漢語翻譯】 現代漢語譯本 （會元三卷終）
黃檗希運禪師
【頌】當初遊歷天臺山時，遇到一位僧人，和他談笑，就像老相識一樣。仔細看他，目光銳利逼人。於是和他同行。遇到山澗水勢暴漲，那僧人丟下斗笠，插好枴杖停了下來。那僧人要拉著禪師一同渡水，禪師說：『你要渡自己渡。』那僧人就提起衣角，踩著水波，像走在平地上一樣。回頭說：『渡過來，渡過來。』禪師說：『咄！你這自了漢（自以為是的人），我早就知道這樣，應當砍斷你的腿。』那僧人嘆息道：『真是大乘佛法的器才，我比不上你。』說完就不見了。
【頌】禪師在鹽官（地名）殿上禮佛時，當時唐宣宗（李忱，810-859）還是個沙彌（小和尚），問道：『不執著于佛去求，不執著於法去求，不執著于僧去求，長老您禮拜，到底要求什麼呢？』禪師說：『不執著于佛去求，不執著於法去求，不執著于僧去求，經常禮拜這樣的事。』沙彌說：『那禮拜有什麼用呢？』禪師就打了他一掌。沙彌說：『太粗魯了。』禪師說：『這裡是什麼地方？說粗魯說細緻。』隨後又打了他一掌。
【頌】裴休（791-864，唐朝宰相）相國有一天拓印了一尊佛像，在禪師面前跪著說：『請禪師給佛像安個名字。』禪師叫道：『裴休。』裴休應諾。禪師說：『給你安名完畢。』裴休禮拜。
【頌】禪師告別南泉普愿禪師，南泉禪師送他出門，提起禪師的斗笠說：『長老身材這樣高大，斗笠太小了。』禪師說：『雖然如此，大千世界，總都在這裡面。』南泉禪師說：『王老師（禪師的尊稱）怎麼樣呢？』禪師戴上斗笠就走了。
【評】【頌】禪師上堂說法，大眾聚集。禪師說：『你們這些人，想要尋求什麼？』用拄杖驅趕他們，大眾不散。禪師又坐下來說：『你們這些人都是吃酒糟的漢子。這樣到處遊方，讓人恥笑。只看到八百一千人的地方就去，難道是爲了湊熱鬧嗎？老僧我遊方的時候，有時遇到草根下有一個人，就從他的頭頂上錐一下，看他是否知道。』
【English Translation】 English version (End of Volume 3 of Hui Yuan)
Zen Master Huangbo Xiyun
[Verse] Initially, while traveling in Tiantai (mountain name), he encountered a monk. They spoke and laughed as if they were old acquaintances. Upon closer inspection, the monk's gaze was piercing. They traveled together. Encountering a sudden surge in the mountain stream, the monk discarded his bamboo hat and planted his staff, stopping there. The monk urged the master to cross with him. The master said, 'If you want to cross, cross yourself.' The monk then lifted his robes and stepped on the waves as if walking on flat ground. Looking back, he said, 'Cross over, cross over.' The master said, 'Bah! You self-liberated fool, I knew this would happen, I should chop off your legs.' The monk sighed, 'Truly a vessel of the Great Vehicle (Mahayana), I cannot compare.' After speaking, he disappeared.
[Verse] Once, when the master was worshiping the Buddha in the hall of Yanguan (place name), Emperor Xuanzong of Tang (Li Chen, 810-859) was a Shami (novice monk) at the time. He asked, 'Not seeking through the Buddha, not seeking through the Dharma, not seeking through the Sangha, what is the elder seeking when he bows?' The master said, 'Not seeking through the Buddha, not seeking through the Dharma, not seeking through the Sangha, I constantly worship in this way.' The Shami said, 'What is the use of worshiping?' The master then slapped him. The Shami said, 'Too rough.' The master said, 'What kind of place is this? Talking about rough or refined.' Then he slapped him again.
[Verse] One day, Chancellor Pei Xiu (791-864, Tang Dynasty Prime Minister) had a Buddha image printed and knelt before the master, saying, 'Please, Master, give the Buddha image a name.' The master called out, 'Pei Xiu.' Pei Xiu responded. The master said, 'I have finished giving you a name.' Pei Xiu bowed.
[Verse] The master bid farewell to Zen Master Nanquan Puyuan. Zen Master Nanquan saw him off at the door, picked up the master's bamboo hat, and said, 'Elder, your figure is so tall, the hat is too small.' The master said, 'Even so, the entire great thousand world is all within it.' Zen Master Nanquan said, 'What about Teacher Wang (respectful title for the master)?' The master put on his hat and left.
[Commentary][Verse] The master ascended the hall to preach, and the assembly gathered. The master said, 'What do you all seek?' He drove them away with his staff, but the assembly did not disperse. The master then sat down again and said, 'You are all drunkards who eat wine dregs. Traveling around like this, you make people laugh. You only go where there are eight hundred or a thousand people, just to join the excitement? When I, this old monk, travel around, sometimes I encounter someone under the grass roots, and I poke them on the top of their head with an awl to see if they know.'
痛癢。可以布袋盛米供養他。可中總似汝如此容易。何處更有今日事也。汝等既稱行腳。亦須著些精彩好。還知道大唐國內無禪師么。時有僧問。諸方尊宿。盡聚眾開化。為甚麼卻道無禪師。師曰。不道無禪。祇是無師。阇黎不見馬大師下。有八十餘人坐道場。得馬師正法眼者。止三兩人。廬山歸宗和尚是其一。夫出家人。須知有從上來事分始得。且如四祖下牛頭。橫說豎說。猶未知向上關捩子。有此眼目。方辯得邪正宗黨。且當人事宜。不能體會得。但知學言語。念向皮袋裡安著。到處稱我會禪。還替得汝生死么。輕忽老宿。入地獄如箭。我才見汝入門來。便識得了也。還知么。急須努力。莫容易事持片衣口食。空過一生。明眼人笑汝。久后總被俗漢算將去在。宜自看遠近。是阿誰面上事。若會即便會。若不會即散去。珍重。
長慶大安禪師(號懶安)
造百丈。禮而問曰。學人慾求識佛。何者即是。丈曰。大似騎牛覓牛。師曰。識得后如何。丈曰。如人騎牛至家。師曰。未審始終如何保任。丈曰。如牧牛人。執杖視之。不令犯人苗稼。師自茲領旨。更不馳求。
○同參祐禪師。創居溈山。師躬耕助道。及祐歸寂。眾請接踵住持。上堂。汝諸人總來就安求覓甚麼。若欲作佛。汝自是佛。擔佛傍家
【現代漢語翻譯】 現代漢語譯本 痛苦和瘙癢。可以用布袋裝米供養他。但總像你們這樣容易，哪裡還會有今天的事呢？你們既然自稱是行腳僧，也需要有些真本事才好。難道不知道大唐（618年-907年）國內沒有禪師嗎？當時有僧人問：『各方的尊宿，都聚集眾人開示教化，為什麼卻說沒有禪師？』禪師說：『不是說沒有禪，只是沒有明師。』你們沒看見馬大師（馬祖道一）門下，有八十多人坐道場，得到馬祖正法眼的，只有三兩個人。廬山歸宗和尚就是其中之一。出家人，要知道有從上而來的傳承才行。比如四祖（道信）門下的牛頭宗（法融），橫說豎說，還不知道向上的關鍵在哪裡。有了這樣的眼力，才能辨別邪正宗派。且當下的事情，不能體會領悟，只知道學些言語，念些經文，放在皮囊里裝著，到處稱我會禪，難道能代替你的生死嗎？輕視老修行，下地獄就像箭一樣快。我才見你入門來，就識破你了。知道嗎？趕緊努力修行，不要輕易地把持著片衣口食，空過一生。明眼人會嘲笑你的，久后總會被世俗之人算計。應該自己看清遠近，這是誰的事情？如果明白了就明白了，如果不能明白就散去吧。珍重。
長慶大安禪師（？-？）（號懶安）
到百丈禪師（百丈懷海）處，禮拜后問道：『學人想要認識佛，哪個才是？』百丈禪師說：『很像騎著牛找牛。』禪師說：『認識之後怎麼樣？』百丈禪師說：『像人騎著牛回到家。』禪師說：『不知道始終如何保任？』百丈禪師說：『像牧牛人，拿著鞭子看著它，不讓它侵犯別人的莊稼。』禪師從此領悟了旨意，不再向外馳求。
與同參祐禪師（溈山靈祐）一起，開創了溈山。禪師親自耕田幫助道場。等到靈祐禪師圓寂后，大眾請他接替住持。上堂說法：『你們這些人總來找我安某，想要求覓什麼？如果想要作佛，你自己就是佛，揹著佛到處跑。』
【English Translation】 English version Suffering and itching. You can put rice in a cloth bag to support him. But it's always as easy as you are, how could there be today's events? Since you call yourselves traveling monks, you also need to have some real skills. Don't you know that there are no Chan masters in the Tang Dynasty (618-907)? At that time, a monk asked: 'The venerable elders from all directions gather people to preach and teach, why do you say there are no Chan masters?' The Chan master said: 'It's not that there is no Chan, it's just that there is no enlightened master.' Didn't you see that under Master Ma (Mazu Daoyi), there were more than eighty people sitting in the dojo, and only two or three of them obtained Master Ma's true Dharma eye. The Venerable Guizong of Mount Lu is one of them. As a monk, you must know that there is a lineage from above. For example, Niu-tou (Fa-jung), under the Fourth Patriarch (Daoxin), talked horizontally and vertically, but still didn't know where the key to upward progress was. With such insight, one can distinguish between orthodox and heterodox sects. Moreover, the present affairs cannot be understood and comprehended, only knowing how to learn words and recite scriptures, putting them in a leather bag and claiming everywhere that I know Chan, can it replace your life and death? Disrespecting old practitioners, falling into hell is as fast as an arrow. As soon as I saw you enter the door, I saw through you. Do you know? Hurry up and work hard in practice, don't easily hold on to a piece of clothing and a mouthful of food, wasting your whole life. People with clear eyes will laugh at you, and sooner or later you will be calculated by secular people. You should see clearly the distance, whose business is this? If you understand, then you understand, if you can't understand, then leave. Treasure this.
Chan Master Da'an of Changqing (?-?) (also known as Lazy An)
Went to Chan Master Baizhang (Baizhang Huaihai), bowed and asked: 'The student wants to recognize the Buddha, which one is it?' Chan Master Baizhang said: 'It's very much like riding an ox looking for an ox.' The Chan master said: 'What happens after recognizing it?' Chan Master Baizhang said: 'Like a person riding an ox home.' The Chan master said: 'I don't know how to maintain it from beginning to end?' Chan Master Baizhang said: 'Like a cowherd, holding a whip and watching it, not letting it invade other people's crops.' From then on, the Chan master understood the meaning and no longer sought externally.
Together with fellow practitioner Chan Master You (Weishan Lingyou), he founded Weishan. The Chan master personally cultivated the fields to help the monastery. After Chan Master Lingyou passed away, the public invited him to take over as abbot. He ascended the hall and said: 'What do you people come to me, An, to seek? If you want to become a Buddha, you are already a Buddha, carrying the Buddha around.'
走。如渴鹿赴陽𦦨相似。何時得相應去。汝欲作佛。但無許多顛倒攀緣。妄想惡覺。垢凈眾生之心。便是初心正覺佛。更向何處別討。所以安在溈山三十年來。吃溈山飯。屙溈山屎。不學溈山禪。祇看一頭水牯牛。若落路入草。便把鼻孔拽轉來。才犯人苗稼。即鞭撻。調伏既久。可憐生受人言語。如今變作個露地白牛。常在面前。終日露迥迥地。趁亦不去。汝諸人各自有無價大寶。從眼門放光。照見山河大地。耳門放光。領辨一切善惡音響。如是六門。晝夜常放光明。亦名放光三昧。汝自不識取。影在四大身中。內外扶持。不教傾側。如人負重擔。從獨木橋上過。亦不教失腳。且道是甚麼物任持。便得如是。且無絲𩬊可見。豈不見志公和尚云。內外追尋覓總無。境上施為渾大有。珍重。
○僧問。一切施為是法身用。如何是法身。師曰。一切施為是法身用。曰離卻五蘊。如何是本來身。師曰。地水火風。受想行識。曰這個是五蘊。師曰。這個異五蘊。
○問此陰已謝。彼陰未生時如何。師曰。此陰未謝。那個是大德。曰不會。師曰。若會此陰。便明彼陰。
○問佛在何處。師曰。不離心。
大慈寰中禪師
一日南泉至。問如何是庵中主。師曰。蒼天蒼天。泉曰。蒼天且置。如何是庵中
【現代漢語翻譯】 現代漢語譯本：走。就像口渴的鹿奔向陽焰（yáng yàn，海市蜃樓）一樣。什麼時候才能相應而去呢？你想要成佛，只要沒有那麼多的顛倒攀緣、妄想惡覺，那麼清凈與污垢的眾生之心，便是初心正覺的佛。更要到哪裡去另外尋找？所以溈山（Wéi shān，地名）安住三十年來，吃溈山的飯，拉溈山的屎，不學溈山禪，只看一頭水牯牛。如果它落路進入草地，就把它鼻孔拽轉來；才侵犯了別人的莊稼，就鞭打它。調伏既久，可憐它也受人的言語。如今變作一頭露地白牛，常在面前，終日赤裸裸地，趕也趕不走。你們每個人各自有無價大寶，從眼門放出光明，照見山河大地；耳門放出光明，領辨一切善惡音響。像這樣六門，晝夜常放光明，也叫做放光三昧（fàng guāng sān mèi，一種禪定狀態）。你們自己不認識它，它在四大（sì dà，指地、水、火、風四種構成物質世界的元素）身中，內外扶持，不讓身體傾斜。就像人揹負重擔，從獨木橋上過，也不讓他失腳。且說是什麼東西在任持，才能這樣？它沒有一絲一毫可以看見。難道沒聽見志公和尚說：『內外追尋覓總無，境上施為渾大有。』珍重。 僧人問：『一切施為是法身（fǎ shēn，佛的真身）用，如何是法身？』師父說：『一切施為是法身用。』僧人說：『離卻五蘊（wǔ yùn，色、受、想、行、識五種構成人身心的要素），如何是本來身？』師父說：『地水火風，受想行識。』僧人說：『這個是五蘊。』師父說：『這個異五蘊。』 僧人問：『此陰（cǐ yīn，指目前的五蘊）已謝，彼陰（bǐ yīn，指下一個五蘊）未生時如何？』師父說：『此陰未謝，那個是大德。』僧人說：『不會。』師父說：『若會此陰，便明彼陰。』 僧人問：『佛在何處？』師父說：『不離心。』 大慈寰中禪師 一日，南泉（Nán quán，人名）來到，問：『如何是庵中主？』師父說：『蒼天蒼天。』南泉說：『蒼天且置，如何是庵中主？』
【English Translation】 English version: Go. It's like a thirsty deer rushing towards a mirage (yang yan). When will you be able to correspond and leave? If you want to become a Buddha, just be without so much inverted clinging, delusional evil thoughts, then the mind of sentient beings, whether pure or defiled, is the Buddha of initial awakening. Where else do you need to seek? Therefore, for thirty years, Master Weishan (Wei shan, place name) has been dwelling here, eating Weishan's rice, defecating Weishan's excrement, not learning Weishan's Chan, only watching a water buffalo. If it goes astray into the grass, I pull its nose back; if it damages other people's crops, I whip it. After taming it for a long time, it pitifully endures people's words. Now it has transformed into a white ox in the open, always in front of me, naked all day long, and cannot be driven away. Each of you has a priceless great treasure, emitting light from the eye gate, illuminating mountains, rivers, and the great earth; emitting light from the ear gate, discerning all good and evil sounds. Like this, the six gates constantly emit light day and night, also called the Light-Emitting Samadhi (fang guang san mei, a state of meditation). You yourselves do not recognize it, it is within the Four Greats (si da, the four elements of earth, water, fire, and wind that constitute the material world), supporting you internally and externally, not allowing the body to tilt. It's like a person carrying a heavy burden, crossing a single-plank bridge, also not letting him lose his footing. Tell me, what is it that sustains you, so that you can be like this? There is not a single thread of it that can be seen. Haven't you heard Zen Master Zhigong say: 'Searching inside and out, you find nothing at all; acting on the environment, you find everything in abundance.' Treasure this. A monk asked: 'All actions are the function of the Dharmakaya (fa shen, the true body of the Buddha), what is the Dharmakaya?' The master said: 'All actions are the function of the Dharmakaya.' The monk said: 'Apart from the Five Skandhas (wu yun, the five aggregates of form, feeling, perception, volition, and consciousness that constitute a person's mind and body), what is the original body?' The master said: 'Earth, water, fire, wind, sensation, perception, volition, consciousness.' The monk said: 'This is the Five Skandhas.' The master said: 'This is different from the Five Skandhas.' A monk asked: 'When this skandha (ci yin, the current five skandhas) has ceased and that skandha (bi yin, the next five skandhas) has not yet arisen, what is it like?' The master said: 'This skandha has not ceased, that is the great virtue.' The monk said: 'I don't understand.' The master said: 'If you understand this skandha, you will understand that skandha.' A monk asked: 'Where is the Buddha?' The master said: 'Not apart from the mind.' Zen Master Huai Zhong of Great Compassion One day, Nanquan (Nan quan, a person's name) arrived and asked: 'What is the master of the hermitage?' The master said: 'Blue sky, blue sky.' Nanquan said: 'Let the blue sky be, what is the master of the hermitage?'
主。師曰。會即便會。莫忉忉。泉拂袖而去。
【頌】上堂。山僧不解答話。祇能識病。時有僧出。師便歸方丈。
【頌】趙州問。般若以何為體。師曰。般若以何為體。州大笑而出。明日州掃地次。師曰。般若以何為體。州置帚拊掌大笑。師便歸方丈。
平田普岸禪師
【頌】臨濟訪師。到路口。先逢一嫂在田使牛。濟問嫂。平田路向甚麼處去。嫂打牛一棒曰。這畜生到處走。到此路也不識。濟又曰。我問你平田路向甚麼處去。嫂曰。這畜生。五歲尚使不得。濟心語曰。欲觀前人。先觀所使。便有抽釘㧞楔之意。及見師。師問。你還曾見我嫂也未。濟曰。已收下了也。師遂問。近離甚處。濟曰。江西黃檗。師曰。情知你見作家來。濟曰。特來禮拜和尚。師曰。已相見了也。濟曰。賓主之禮。合施三拜。師曰。既是賓主之禮。禮拜著。
○上堂。神光不昧。萬古徽猷。入此門來。莫存知解。便下座。
石霜性空禪師
僧問。如何是祖師西來意。師曰。如人在千尺井中。不假寸繩。出得此人。即答汝西來意。曰近日湖南暢和尚出世。亦為人東語西話。師喚沙彌。拽出這死屍著(沙彌即仰山。山後問耽源。如何出得井中人。源曰。咄癡漢。誰在井中。山復問溈山。溈召慧寂。
【現代漢語翻譯】 現代漢語譯本 主。(主：指某位僧人，具體身份不明確) 師說：『會意了就說會意了，不要嘮嘮叨叨。』 泉拂袖而去。 【頌】上堂說法。山僧我不解答話語，只能識別病癥。當時有僧人出來，師父便回方丈。 【頌】趙州（趙州：指趙州從諗禪師）問：『般若（般若：佛教用語，指智慧）以什麼為本體？』 師說：『般若以什麼為本體？』 趙州大笑而出。明日，趙州掃地時，師說：『般若以什麼為本體？』 趙州放下掃帚，拍手大笑。師父便回方丈。 平田普岸禪師 【頌】臨濟（臨濟：指臨濟義玄禪師）拜訪師父，到達路口，先遇到一位大嫂在田里使喚牛。臨濟問大嫂：『平田的路往哪裡去？』 大嫂用鞭子打牛一下說：『這畜生到處走，到了這條路也不認識。』 臨濟又說：『我問你平田的路往哪裡去？』 大嫂說：『這畜生，五歲了還使喚不得。』 臨濟心想：『要觀察前人，先觀察他所使用的東西。』 便有了抽釘拔楔（抽釘拔楔：比喻除去障礙）的意思。等到見到師父，師父問：『你還曾見過我的嫂子嗎？』 臨濟說：『已經收下了。』 師父於是問：『最近從哪裡離開？』 臨濟說：『江西黃檗（黃檗：指黃檗希運禪師）。』 師父說：『果然是見過大修行人來的。』 臨濟說：『特來禮拜和尚。』 師父說：『已經相見了。』 臨濟說：『賓主之禮，應該行三拜。』 師父說：『既然是賓主之禮，就禮拜吧。』 ○上堂說法。神光不昧（神光不昧：指自性光明，永不暗淡），萬古徽猷（萬古徽猷：指永恒的美好）。進入此門，不要存有知解（知解：指分別思量）。說完便下座。 石霜性空禪師 僧人問：『如何是祖師西來意（祖師西來意：指禪宗的根本宗旨）？』 師父說：『如人在千尺井中，不借助一寸繩子，能出得了此人，就回答你西來意。』 僧人說：『近日湖南暢和尚出世，也為人東語西話。』 師父叫沙彌（沙彌：佛教出家男子，年齡未滿20歲者），『把這死屍拖出去。』（沙彌即仰山（仰山：指仰山慧寂禪師），仰山後來問耽源（耽源：指耽源應真禪師），『如何出得井中人？』 耽源說：『咄，癡漢！誰在井中？』 仰山又問溈山（溈山：指溈山靈佑禪師），溈山叫慧寂。
【English Translation】 English version Master. (Master: Referring to a monk, specific identity unclear) The Master said, 'If you understand, then say you understand. Don't be so verbose.' Quan flicked his sleeves and left. [Verse] Ascending the hall. This mountain monk does not answer questions, but can only recognize illnesses. At that time, a monk came out, and the Master returned to his abbot's quarters. [Verse] Zhaozhou (Zhaozhou: Referring to Zen Master Zhaozhou Congshen) asked, 'What is the substance of Prajna (Prajna: Buddhist term, referring to wisdom)?' The Master said, 'What is the substance of Prajna?' Zhaozhou laughed loudly and left. The next day, when Zhaozhou was sweeping the floor, the Master said, 'What is the substance of Prajna?' Zhaozhou put down his broom, clapped his hands and laughed loudly. The Master then returned to his abbot's quarters. Zen Master Pingtian Puan [Verse] Linji (Linji: Referring to Zen Master Linji Yixuan) visited the Master. Arriving at the crossroads, he first encountered an elder sister-in-law using an ox in the field. Linji asked the elder sister-in-law, 'Which way does the road to Pingtian go?' The elder sister-in-law struck the ox with a stick and said, 'This animal wanders everywhere, yet it doesn't recognize this road.' Linji said again, 'I'm asking you which way the road to Pingtian goes.' The elder sister-in-law said, 'This animal, even at five years old, is still unusable.' Linji thought to himself, 'To observe a predecessor, first observe what they use.' Then he had the intention of 'removing nails and pulling out wedges' (removing nails and pulling out wedges: metaphor for removing obstacles). When he met the Master, the Master asked, 'Have you seen my elder sister-in-law yet?' Linji said, 'I have already taken her in.' The Master then asked, 'Where did you leave from recently?' Linji said, 'Huangbo (Huangbo: Referring to Huangbo Xiyun) in Jiangxi.' The Master said, 'It is clear that you have seen a great practitioner.' Linji said, 'I have come specifically to pay respects to the Abbot.' The Master said, 'We have already met.' Linji said, 'The etiquette of host and guest requires three bows.' The Master said, 'Since it is the etiquette of host and guest, then bow.' ○ Ascending the hall to speak. The divine light is never obscured (The divine light is never obscured: referring to the light of self-nature, never dimming), the eternal fine plans (eternal fine plans: referring to eternal goodness). Entering this gate, do not harbor intellectual understanding (intellectual understanding: referring to discriminatory thinking). After speaking, he descended from his seat. Zen Master Shishuang Xingkong A monk asked, 'What is the meaning of the Patriarch's coming from the West (the meaning of the Patriarch's coming from the West: referring to the fundamental purpose of Zen Buddhism)?' The Master said, 'If a person is in a thousand-foot well, and without relying on even an inch of rope, can get this person out, then I will answer your question about the meaning of the Westward Journey.' The monk said, 'Recently, the Venerable Chang of Hunan has appeared in the world, also speaking of the East and West for people.' The Master called to the novice (novice: a Buddhist monk under the age of 20), 'Drag this corpse out.' (The novice was Yangshan (Yangshan: Referring to Zen Master Yangshan Huiji), Yangshan later asked Tanyuan (Tanyuan: Referring to Zen Master Tanyuan Yingzhen), 'How can one get the person out of the well?' Tanyuan said, 'Bah, you fool! Who is in the well?' Yangshan then asked Weishan (Weishan: Referring to Zen Master Weishan Lingyou), Weishan called Huiji.
山應諾。溈曰。出也。仰山住后。常舉前語謂眾曰。我在耽源處得名。溈山處得地)。
福州古靈神贊禪師
本州大中寺受業。後行腳遇百丈。開悟。卻回受業。本師問曰。汝離吾在外。得何事業。曰並無事業。遂遣執役。一日因澡身。命師去垢。師乃拊背曰。好所佛堂。而佛不聖。本師回首視之。師曰。佛雖不聖。且能放光。本師又一日在窗下看經。蜂子投窗紙求出。師睹之曰。世界如許廣闊不肯出。鉆他故紙。驢年去。遂有偈曰。空門不肯出。投窗也大癡。百年鉆故紙。何日出頭時。本師置經問曰。汝行腳遇何人。吾前後見汝發言異常。師曰。某甲蒙百丈和尚。指個歇處。今欲報慈德耳。本師於是告眾致齋。請師說法。師乃登座。舉唱百丈門風。曰靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。本師于言下感悟曰。何期垂老。得聞極則事。
和安通禪師
自幼寡言。時人謂之不語通。因禮佛次。有禪者問。座主禮底是甚麼。師曰是佛。禪者乃指像曰。這個是何物。師無對。至夜具威儀禮問。今日所問。某甲未知意旨如何。禪者曰。座主幾夏邪。師曰十夏。禪者曰。還曾出家也未。師轉茫然。禪者曰。若也不會。百夏奚為。乃命同參馬祖。及至江
【現代漢語翻譯】 現代漢語譯本：仰山表示同意。溈山說：『你已經出師了。』仰山在溈山處住下後，經常用之前的話告訴大家說：『我在耽源處得到了名聲，在溈山處得到了實地。』
福州古靈神贊禪師
在福州大中寺出家。後來遊方參學，遇到百丈禪師，開悟。之後回到大中寺。本師問他說：『你離開我到外面去，得到了什麼成就？』神贊禪師說：『並沒有什麼成就。』於是本師讓他負責勞役。一天，本師洗澡，讓神贊禪師搓背。神贊禪師就拍著他的背說：『好一座佛堂，可惜佛不靈。』本師回頭看著他。神贊禪師說：『佛雖然不靈，但還能放光。』本師又有一天在窗下看經，一隻蜜蜂撞到窗戶紙想飛出去。神贊禪師看到后說：『世界如此廣闊，不去，偏要鉆這破紙，真是要等到驢年才能出去。』於是作了一首偈：『空門不肯出，投窗也大癡。百年鉆故紙，何日出頭時。』本師放下經書問道：『你遊方參學遇到了什麼人？我前後見你說話不同尋常。』神贊禪師說：『我蒙百丈和尚指點了歇息之處，現在想報答您的慈悲恩德。』本師於是告訴大家準備齋飯，請神贊禪師說法。神贊禪師於是登上法座，宣揚百丈禪師的宗風，說：『靈光獨自照耀，完全脫離了根塵。本體顯露真常，不拘泥於文字。心性沒有污染，本來就是圓滿成就的。只要離開虛妄的因緣，就是如如不動的佛。』本師聽了這些話，感悟地說：『沒想到我垂暮之年，還能聽到如此究竟的道理。』
和安通禪師
從小就沉默寡言，當時的人稱他為『不語通』。一次禮佛時，有禪者問：『座主禮拜的是什麼？』安通禪師說：『是佛。』禪者就指著佛像說：『這個是什麼東西？』安通禪師無言以對。到了晚上，他整理好衣冠，恭敬地請教禪者：『今天您所問的問題，我不知道是什麼意思。』禪者問：『座主您有多少年了？』安通禪師說：『十年了。』禪者說：『還出家了嗎？』安通禪師更加茫然。禪者說：『如果不會，一百年又有什麼用呢？』於是讓他去參拜馬祖道一禪師。到了江西
【English Translation】 English version: Yangshan agreed. Weishan said, 'You have graduated.' After Yangshan stayed at Weishan's place, he often told the assembly using the previous words, 'I gained fame at Danyan's place and substance at Weishan's place.'
Chan Master Guling Shenzan of Fuzhou
He was tonsured at Dazhong Temple in Fuzhou. Later, he traveled and studied, encountering Chan Master Baizhang and attaining enlightenment. Afterwards, he returned to Dazhong Temple. His original teacher asked him, 'What achievements have you gained outside since you left me?' Chan Master Shenzan said, 'I have gained no achievements.' So the original teacher had him take charge of labor. One day, when the original teacher was bathing, he asked Shenzan to scrub his back. Shenzan then patted his back and said, 'What a fine Buddha hall, but the Buddha is not efficacious.' The original teacher turned his head to look at him. Shenzan said, 'Although the Buddha is not efficacious, he can still emit light.' Another day, the original teacher was reading a sutra under the window, and a bee bumped into the window paper trying to get out. Shenzan saw this and said, 'The world is so vast, but it doesn't go, insisting on drilling this broken paper; it will really have to wait until the year of the donkey to get out.' So he composed a verse: 'Unwilling to leave the empty gate, it's so foolish to throw itself at the window. Drilling old paper for a hundred years, when will it be able to emerge?' The original teacher put down the sutra and asked, 'Whom did you encounter while traveling and studying? I have seen your speech being unusual before and after.' Shenzan said, 'I was guided by the venerable Baizhang to a place of rest, and now I want to repay your kindness.' The original teacher then told everyone to prepare a vegetarian meal and invited Shenzan to give a Dharma talk. Shenzan then ascended the Dharma seat and proclaimed the style of Baizhang, saying, 'The spiritual light shines alone, completely detached from the roots and dusts (sense objects). The essence reveals true constancy, not adhering to words. The nature of mind is without defilement, originally complete. Just leave false conditions, and it is the Thus Come One (Tathagata).' The original teacher, upon hearing these words, was enlightened and said, 'I never expected that in my old age, I could hear such ultimate truth.'
Chan Master He'an Tong
From a young age, he was taciturn, and people at the time called him 'Silent Tong.' Once, while bowing to the Buddha, a Chan practitioner asked, 'What is the abbot bowing to?' Chan Master Antong said, 'It is the Buddha.' The Chan practitioner then pointed to the Buddha image and said, 'What is this thing?' Chan Master Antong was speechless. In the evening, he tidied his robes and respectfully asked the Chan practitioner, 'What did you mean by the question you asked today, I do not understand.' The Chan practitioner asked, 'How many years have you been an abbot?' Chan Master Antong said, 'Ten years.' The Chan practitioner said, 'Have you even left home?' Chan Master Antong was even more at a loss. The Chan practitioner said, 'If you don't understand, what's the use of a hundred years?' So he told him to visit Chan Master Mazu Daoyi. Arriving in Jiangxi
西。祖已圓寂。遂謁百丈。頓釋疑情。有人問。師是禪師否。師曰。貧道不曾學禪。師良久召其人。其人應諾。師指棕櫚樹子。其人無對。
百丈涅槃和尚
【頌】一日謂眾曰。汝等與我開田。我與汝說大義。眾開田了。歸請說大義。師乃展兩手。眾罔措(頌見惟政)。
趙州觀音院(亦曰東院)從諗禪師
童稚從師披剃。未納戒。便抵池陽。參南泉。值泉偃息而問曰。近離甚處。師曰瑞像。泉曰。還見瑞像么。師曰。不見瑞像。祇見臥如來。
【頌】泉便起坐。問汝是有主沙彌。無主沙彌。師曰。有主沙彌。泉曰。那個是你主。師近前躬身曰。仲冬嚴寒。伏惟和尚。尊候萬福。泉器之。許其入室。
【頌】他日問泉曰。如何是道。泉曰。平常心是道。師曰。還可趣向也無。泉曰。擬向即乖。師曰。不擬爭知是道。泉曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛。廓然蕩豁。豈可強是非邪。師于言下悟理。
【頌】師一日問泉曰。知有底人。向甚麼處去。泉曰。山前檀越家。作一頭水牯牛去。師曰。謝師指示。泉曰。昨夜三更月到窗。
○泉曰。今時人須向異類中行始得。師曰。異即不問。如何是類。泉以兩手拓地。師近前一踏踏
【現代漢語翻譯】 現代漢語譯本： 西。他的老師已經圓寂，於是去拜訪百丈禪師，立刻解開了心中的疑惑。有人問：『您是禪師嗎？』禪師說：『貧道不曾學過禪。』禪師沉默了很久，然後叫那個人，那個人答應了。禪師指著棕櫚樹的果實，那個人無言以對。
百丈涅槃和尚
【頌】一天對大家說：『你們替我開墾田地，我就為你們說大義。』大家開墾完田地，回來請求禪師說大義。禪師於是張開雙手，大家不知所措（頌見惟政）。
趙州觀音院（也叫東院）從諗（Congshen）禪師
童年時跟隨師父剃度，還未受戒，就到了池陽，參拜南泉禪師。正趕上南泉禪師躺著休息，南泉禪師問：『最近從哪裡來？』禪師說：『瑞像。』南泉禪師問：『還見到瑞像（Ruixiang，佛像的別稱）了嗎？』禪師說：『沒見到瑞像（Ruixiang），只見到臥著的如來（Rulai，佛的稱號）。』
【頌】南泉禪師便起身坐起來，問：『你是有主的沙彌（Shami，出家男子），還是無主的沙彌（Shami）？』禪師說：『有主的沙彌（Shami）。』南泉禪師問：『哪個是你的主人？』禪師走上前，彎腰行禮說：『仲冬（農曆十二月）嚴寒，恭祝和尚您，身體安康。』南泉禪師很器重他，允許他進入內室。
【頌】有一天，禪師問南泉禪師：『如何是道？』南泉禪師說：『平常心是道。』禪師說：『還可以趨向追求嗎？』南泉禪師說：『想要趨向就違背了。』禪師說：『不想要，怎麼知道是道？』南泉禪師說：『道不屬於知，不屬於不知。知是妄覺，不知是無記。如果真正通達不懷疑的道，就像太虛空一樣，空曠開闊，怎麼可以強行分辨是非呢？』禪師在言語下領悟了道理。
【頌】禪師有一天問南泉禪師：『知有底人，向甚麼處去？』南泉禪師說：『山前檀越（Tan Yue，施主）家，作一頭水牯牛去。』禪師說：『謝師指示。』南泉禪師說：『昨夜三更月到窗。』
南泉禪師說：『現在的人必須在異類中行走才能成功。』禪師說：『異類就不問了，如何是類？』南泉禪師用兩手按在地上，禪師走上前一腳踩上去。
【English Translation】 English version: Xi. His teacher had already passed away, so he visited Baizhang (百丈) Zen Master and immediately resolved his doubts. Someone asked: 'Are you a Zen master?' The Zen master said: 'This poor monk has never studied Zen.' The Zen master was silent for a long time, then called that person, and that person responded. The Zen master pointed to the palm fruit, and that person was speechless.
Baizhang (百丈) Nirvana (涅槃) Monk
[Verse] One day he said to the crowd: 'You cultivate the fields for me, and I will tell you the great meaning.' After everyone cultivated the fields, they returned and asked the Zen master to explain the great meaning. The Zen master then spread out both hands, and everyone was at a loss (verse seen in Wei Zheng).
Zhao Zhou (趙州) Guanyin (觀音) Monastery (also called East Monastery) Congshen (從諗) Zen Master
As a child, he followed his master to be tonsured, but before taking the precepts, he went to Chiyang (池陽) to visit Nanquan (南泉) Zen Master. He happened to find Nanquan (南泉) Zen Master lying down to rest, and Nanquan (南泉) Zen Master asked: 'Where did you come from recently?' The Zen master said: 'Ruixiang (瑞像).' Nanquan (南泉) Zen Master asked: 'Did you see Ruixiang (瑞像, another name for Buddha statue)?' The Zen master said: 'I didn't see Ruixiang (瑞像), I only saw the reclining Tathagata (如來, Buddha's title).'
[Verse] Nanquan (南泉) Zen Master then got up and sat up, asking: 'Are you a novice (沙彌, Shami) with a master, or a novice (沙彌, Shami) without a master?' The Zen master said: 'A novice (沙彌, Shami) with a master.' Nanquan (南泉) Zen Master asked: 'Who is your master?' The Zen master stepped forward, bowed and said: 'In the severe cold of mid-winter (仲冬, twelfth lunar month), I respectfully wish you, the venerable monk, good health.' Nanquan (南泉) Zen Master valued him greatly and allowed him to enter the inner chamber.
[Verse] One day, the Zen master asked Nanquan (南泉) Zen Master: 'What is the Dao (道, the Way)?' Nanquan (南泉) Zen Master said: 'Ordinary mind is the Dao (道).' The Zen master said: 'Can it still be approached and pursued?' Nanquan (南泉) Zen Master said: 'Wanting to approach it is to go against it.' The Zen master said: 'If you don't want to, how do you know it is the Dao (道)?' Nanquan (南泉) Zen Master said: 'The Dao (道) does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, and not knowing is ignorance. If you truly understand the Dao (道) without doubt, it is like the great void, vast and open, how can you forcibly distinguish right from wrong?' The Zen master understood the principle in his words.
[Verse] One day, the Zen master asked Nanquan (南泉) Zen Master: 'Where do those who know the bottom go?' Nanquan (南泉) Zen Master said: 'To the house of the benefactor (檀越, Tan Yue, donor) in front of the mountain, to become a water buffalo.' The Zen master said: 'Thank you for your guidance.' Nanquan (南泉) Zen Master said: 'The moon reached the window last night at the third watch.'
Nanquan (南泉) Zen Master said: 'People today must walk among different kinds to succeed.' The Zen master said: 'I won't ask about different kinds, what is kind?' Nanquan (南泉) Zen Master pressed his hands on the ground, and the Zen master stepped forward and stepped on it.
倒。卻向涅槃堂里叫曰。悔悔。泉令侍者問。悔個甚麼。師曰。悔不更與兩踏。
【頌】師一日到茱萸。執拄杖於法堂上。從東過西。萸曰。作甚麼。師曰探水。萸曰。我這裡一滴也無。探個甚麼。師以杖倚壁便下。
○上堂。如明珠在掌。胡來胡現。漢來漢現。老僧把一枝草為丈六金身用。把丈六金身為一枝草用。佛是煩惱。煩惱是佛。僧問。未審佛是誰家煩惱。師曰。與一切人煩惱。曰如何免得。師曰。用免作么。
【頌】僧辭。師曰。甚處去。曰諸方學佛法去。師豎起拂子。曰有佛處不得住。無佛處急走過。三千里外逢人。不得錯舉。曰與么則不去也。師曰。摘楊花摘楊花。
【評】【頌】僧問。承聞和尚。親見南泉。是否。師曰。鎮州出大蘿蔔頭。
【評】【頌】上堂。金佛不度爐。木佛不度火。泥佛不度水。真佛內里坐。菩提涅槃。真如佛性。儘是貼體衣服。亦名煩惱。實際理地。甚麼處著。一心不生。萬法無咎。汝但究理坐看。三二十年若不會。截去老僧頭去。夢幻空花。徒勞把捉。心若不異。萬法一如。既不從外得。更拘執作么。如羊相似。亂拾物安向口裡。老僧見藥山和尚道。有人問著。但教合取狗口。老僧亦教合取狗口。取我是垢。不取我是凈。一似獵狗。專欲得
【現代漢語翻譯】 現代漢語譯本：
（趙州）倒下。卻在涅槃堂里叫喊說：『後悔啊！後悔啊！』 泉令侍者問：『後悔什麼？』 趙州說：『後悔沒再給他兩腳。』 【頌】趙州一日來到茱萸山，在法堂上拿著拄杖，從東邊走到西邊。茱萸（含義：山名，也指茱萸和尚）問：『做什麼？』 趙州說：『探水。』 茱萸說：『我這裡一滴水也沒有，探什麼？』 趙州把拄杖靠在墻上就下去了。 ○上堂說法。如同明珠在掌中，胡人來就現胡人的形象，漢人來就現漢人的形象。老僧我把一根草當做丈六金身來用，把丈六金身當做一根草來用。佛就是煩惱，煩惱就是佛。有僧人問：『不知佛是誰家的煩惱？』 趙州說：『與一切人煩惱。』 僧人說：『如何才能免除煩惱？』 趙州說：『用免除做什麼？』 【頌】有僧人辭別趙州，趙州問：『去哪裡？』 僧人說：『到各處去學習佛法。』 趙州豎起拂塵說：『有佛的地方不可停留，沒有佛的地方趕緊走過。三千里外遇到人，不可錯認。』 僧人說：『這樣說我就不去了。』 趙州說：『摘楊花，摘楊花。』 【評】【頌】有僧人問：『聽說和尚您親自見過南泉（含義：指南泉普愿禪師），是這樣嗎？』 趙州說：『鎮州（含義：趙州所在地）出大蘿蔔頭。』 【評】【頌】上堂說法。金佛不能經受熔爐的冶煉，木佛不能經受火燒，泥佛不能經受水浸。真佛在你的內心端坐。菩提（含義：覺悟）、涅槃（含義：寂滅），真如（含義：事物的本性）、佛性（含義：成佛的可能性），都是貼身的衣服，也可以說是煩惱。在實際的理地上，在哪裡安放這些呢？一心不生，萬法就沒有過錯。你們只管探究這個道理，坐著觀看，三二十年如果還不明白，就把老僧的頭砍去。夢幻空花，徒勞地去把握。心若沒有差異，萬法就是一樣的。既然不是從外面得來的，還拘泥執著做什麼呢？像羊一樣，胡亂撿東西放到嘴裡。老僧我見藥山（含義：藥山惟儼禪師）和尚說，有人問到，就教他合上狗嘴。老僧我也教他合上狗嘴。取我是污垢，不取我是清凈，就像獵狗一樣，專門想要得到。
【English Translation】 English version:
(Zhao Zhou) fell down. But shouted in the Nirvana hall, saying: 'Regret! Regret!' The attendant Quan Ling asked: 'What do you regret?' Zhao Zhou said: 'Regret not giving him two more kicks.' [Verse] One day, Zhao Zhou came to Mount Zhuyu, holding a staff in the Dharma hall, walking from east to west. Zhuyu (meaning: mountain name, also refers to Zhuyu Monk) asked: 'What are you doing?' Zhao Zhou said: 'Exploring for water.' Zhuyu said: 'There isn't a drop of water here, what are you exploring for?' Zhao Zhou leaned the staff against the wall and went down. ○ Ascending the hall to preach. Like a bright pearl in the palm, a barbarian comes and the barbarian image appears, a Han comes and the Han image appears. This old monk uses a blade of grass as a sixteen-foot golden body, and uses a sixteen-foot golden body as a blade of grass. Buddha is affliction, and affliction is Buddha. A monk asked: 'I wonder whose affliction is the Buddha?' Zhao Zhou said: 'Affliction for everyone.' The monk said: 'How can one be free from it?' Zhao Zhou said: 'What's the use of being free?' [Verse] A monk bid farewell to Zhao Zhou, and Zhao Zhou asked: 'Where are you going?' The monk said: 'Going to various places to study the Buddha Dharma.' Zhao Zhou raised his whisk and said: 'Do not stay where there is a Buddha, and hurry past where there is no Buddha. When you meet people three thousand miles away, do not mistake them.' The monk said: 'In that case, I won't go.' Zhao Zhou said: 'Pick willow catkins, pick willow catkins.' [Commentary][Verse] A monk asked: 'I heard that you, the Abbot, personally met Nanquan (meaning: refers to Zen Master Nanquan Puyuan), is that so?' Zhao Zhou said: 'Zhenzhou (meaning: where Zhao Zhou is located) produces large radish heads.' [Commentary][Verse] Ascending the hall to preach. A golden Buddha cannot endure the smelting furnace, a wooden Buddha cannot endure fire, a clay Buddha cannot endure water. The true Buddha sits upright in your heart. Bodhi (meaning: enlightenment), Nirvana (meaning: extinction), Tathata (meaning: the nature of things), Buddha-nature (meaning: the possibility of becoming a Buddha), are all close-fitting clothes, and can also be said to be afflictions. On the ground of actual principle, where do you place these? If one thought does not arise, then all dharmas are without fault. You just investigate this principle, sit and watch, if you still don't understand after thirty or twenty years, then cut off this old monk's head. Dreams and illusory flowers are in vain to grasp. If the mind is not different, then all dharmas are the same. Since it is not obtained from the outside, why be attached to it? Like a sheep, randomly picking things and putting them in its mouth. This old monk saw that Zen Master Yaoshan (meaning: Zen Master Yaoshan Weiyan) said, if someone asks, then teach them to shut their dog mouths. This old monk also teaches them to shut their dog mouths. Taking me is defilement, not taking me is purity, just like a hunting dog, only wanting to get something.
物吃。佛法在甚麼處。千人萬人。儘是覓佛漢子。于中覓一個道人無。若與空王為弟子。莫教心病最難醫。未有世界。早有此性。世界壞時。此性不壞。一從見老僧后。更不是別人。祇是個主人公。這個更向外覓作么。正恁么時。莫轉頭換腦。若轉頭換腦。即失卻也。僧問。承師有言。世界壞時。此性不壞。如何是此性。師曰。四大五陰。曰此猶是壞底。如何是此性。師曰。四大五陰(法眼云。是一個兩個。是壞不壞。且作么生會。試斷看)。
【頌】尼問。如何是密密意。師以手掐之。尼曰。和尚猶有這個在。師曰。卻是你有這個在。
【頌】有僧游五臺。問一婆子曰。臺山路向甚麼處去。婆曰。驀直去。僧便去。婆曰。好個師僧。又恁么去。後有僧舉似師。師曰。待我去勘過。明日師便去問。臺山路向甚麼處去。婆曰。驀直去。師便去。婆曰。好個師僧。又恁么去。師歸院。謂僧曰。臺山婆子。為汝勘破了也。
【頌】有一婆子。令人送錢。請轉藏經。師受施利了。卻下禪床。轉一匝。乃曰。傳語婆。轉藏經已竟。其人回。舉似婆。婆曰。比來請轉全藏。如何祇為轉半藏。
【頌】僧問如何是祖師西來意。師曰。庭前柏樹子。曰和尚莫將境示人。師曰。我不將境示人。曰如何是祖師西來
【現代漢語翻譯】 現代漢語譯本 吃什麼。佛法在哪裡？成千上萬的人，都是尋找佛的漢子，其中能找到一個得道之人嗎？如果要做空王的弟子，不要讓心病成為最難醫治的。在世界形成之前，就有了這個本性。世界毀滅時，這個本性也不會毀滅。自從見到老僧之後，就再也不是別人了，只是這個主人公。這個還要向外尋找什麼呢？正在這個時候，不要轉頭換腦，如果轉頭換腦，就失去了。有僧人問：『承蒙師父說，世界毀滅時，這個本性不會毀滅，什麼是這個本性？』師父說：『四大五陰。』僧人說：『這仍然是會壞滅的，什麼是這個本性？』師父說：『四大五陰。（法眼禪師說：是一個還是兩個？是壞還是不壞？且看你們怎麼理解，試著判斷一下。）』
【頌】尼姑問：『什麼是秘密的意旨？』師父用手掐她。尼姑說：『和尚你還有這個啊？』師父說：『正是因為你有這個啊。』
【頌】有僧人游五臺山，問一個老婦人說：『去臺山的路怎麼走？』老婦人說：『一直走。』僧人就走了。老婦人說：『好個師僧，又這樣走了。』後來有僧人把這件事告訴師父。師父說：『等我去試探一下。』第二天師父就去問：『去臺山的路怎麼走？』老婦人說：『一直走。』師父就走了。老婦人說：『好個師僧，又這樣走了。』師父回到寺院，對僧人說：『臺山的老婦人，我已經為你試探過了。』
【頌】有一個老婦人，讓人送錢，請師父轉藏經。師父接受了施捨，就下了禪床，轉了一圈，然後說：『告訴老婦人，轉藏經已經完畢。』那人回去，把這件事告訴了老婦人。老婦人說：『之前請轉全部藏經，為什麼只轉了半藏？』
【頌】僧人問：『什麼是祖師西來意？』師父說：『庭前的柏樹子。』僧人說：『和尚不要用外境來指示人。』師父說：『我不以外境來指示人。』僧人說：『什麼是祖師西來意？』
【English Translation】 English version What to eat. Where is the Buddha-dharma? Thousands upon thousands of people are all seeking the Buddha, but can one find a Taoist among them? If you want to be a disciple of Kong Wang (Empty King, a title for Buddha), don't let the heart-disease be the most difficult to cure. Before the world existed, this nature was already there. When the world is destroyed, this nature will not be destroyed. Since seeing the old monk, it is no longer someone else, just this protagonist. Why seek this externally? At this very moment, do not turn your head or change your mind. If you turn your head or change your mind, you will lose it. A monk asked, 'I heard the master say that when the world is destroyed, this nature will not be destroyed. What is this nature?' The master said, 'The Four Great Elements and Five Skandhas (aggregates of existence).' The monk said, 'This is still subject to destruction. What is this nature?' The master said, 'The Four Great Elements and Five Skandhas. (Fayan (Fa-yen, a Chan master) said: Is it one or two? Is it destroyed or not destroyed? Let's see how you understand it, try to judge.)'
[Verse] A nun asked, 'What is the secret meaning?' The master pinched her with his hand. The nun said, 'Venerable monk, you still have this?' The master said, 'It is precisely because you have this.'
[Verse] A monk was traveling to Mount Wutai (a sacred Buddhist mountain) and asked an old woman, 'Which way leads to Mount Wutai?' The old woman said, 'Go straight ahead.' The monk then left. The old woman said, 'What a good monk, going that way again.' Later, a monk told the master about this. The master said, 'I will go and investigate.' The next day, the master went and asked, 'Which way leads to Mount Wutai?' The old woman said, 'Go straight ahead.' The master then left. The old woman said, 'What a good monk, going that way again.' The master returned to the monastery and said to the monk, 'The old woman of Mount Wutai, I have investigated her for you.'
[Verse] An old woman had someone send money to request the turning of the Tripitaka (Buddhist scriptures). The master accepted the offering, then stepped down from the meditation platform, turned around once, and said, 'Tell the old woman that the turning of the Tripitaka is completed.' The person returned and told the old woman about this. The old woman said, 'I requested the turning of the entire Tripitaka, why was only half of it turned?'
[Verse] A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'The cypress tree in front of the courtyard.' The monk said, 'Venerable monk, do not use external objects to point to people.' The master said, 'I do not use external objects to point to people.' The monk said, 'What is the meaning of the Patriarch's coming from the West?'
意。師曰。庭前柏樹子。
【評】【頌】上堂。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。是汝還護惜也無。時有僧問。既不在明白里。護惜個甚麼。師曰。我亦不知。僧曰。和尚既不知。為甚道不在明白里。師曰。問事即得。禮拜了退。
【評】【頌】別僧問。至道無難。唯嫌揀擇。是時人窠窟否。師曰曾有人問我老僧。直得五年分疏不下。
【評】【頌】又問至道無難。唯嫌揀擇。如何是不揀擇。師曰。天上天下。唯我獨尊。曰此猶是揀擇。師曰。田厙奴。甚處是揀擇。僧無語。
【評】【頌】問至道無難。唯嫌揀擇。才有語言。是揀擇。和尚如何為人。師曰。何不引盡此語。僧曰。某甲祇念得到這裡。師曰。至道無難。唯嫌揀擇。
【頌】問如何是道。師曰。墻外底。曰不問這個。師曰。你問那個。曰大道。師曰。大道透長安。
【頌】問如何是佛。師曰。殿里底。
【頌】問學人乍入叢林。乞師指示。師曰。吃粥了也未。曰吃粥了也。師曰。洗缽盂去。其僧忽然省悟。
【頌】上堂。才有是非。紛然失心。還有答話也無。僧舉似洛浦。浦扣齒。又舉似云居。居曰。何必。僧回舉似師。師曰。南方大有人喪身失命。曰請和尚舉。師
【現代漢語翻譯】 現代漢語譯本： 意。師曰：『庭前柏樹子。』
【評】【頌】上堂。『至道無難，唯嫌揀擇。』（註：至道指最高的真理，揀擇指分別取捨）才有語言，是揀擇。是明白，老僧不在明白里。是汝還護惜也無？時有僧問：『既不在明白里，護惜個甚麼？』師曰：『我亦不知。』僧曰：『和尚既不知，為甚道不在明白里？』師曰：『問事即得，禮拜了退。』
【評】【頌】別僧問：『至道無難，唯嫌揀擇，是時人窠窟否？』師曰：『曾有人問我老僧，直得五年分疏不下。』
【評】【頌】又問：『至道無難，唯嫌揀擇，如何是不揀擇？』師曰：『天上天下，唯我獨尊。』（註：唯我獨尊指佛陀出世時的宣言）曰：『此猶是揀擇。』師曰：『田厙奴，甚處是揀擇？』僧無語。
【評】【頌】問：『至道無難，唯嫌揀擇，才有語言，是揀擇，和尚如何為人？』師曰：『何不引盡此語？』僧曰：『某甲祇念得到這裡。』師曰：『至道無難，唯嫌揀擇。』
【頌】問：『如何是道？』師曰：『墻外底。』曰：『不問這個。』師曰：『你問那個？』曰：『大道。』師曰：『大道透長安。』（註：長安，唐朝（公元618年-907年）首都）
【頌】問：『如何是佛？』師曰：『殿里底。』
【頌】問：『學人乍入叢林，乞師指示。』師曰：『吃粥了也未？』曰：『吃粥了也。』師曰：『洗缽盂去。』其僧忽然省悟。
【頌】上堂。『才有是非，紛然失心。』還有答話也無？僧舉似洛浦。浦扣齒。又舉似云居。居曰：『何必。』僧回舉似師。師曰：『南方大有人喪身失命。』曰：『請和尚舉。』師
【English Translation】 English version: Intention. The master said, 'The cypress tree in the courtyard.'
[Commentary][Verse] Ascending the hall. 'The Great Way is not difficult; it only avoids picking and choosing.' As soon as there is language, there is picking and choosing. Being clear, the old monk is not in clarity. Do you still cherish it or not? At that time, a monk asked, 'Since you are not in clarity, what do you cherish?' The master said, 'I also do not know.' The monk said, 'Since the master does not know, why do you say you are not in clarity?' The master said, 'Asking about matters is acceptable; bow and withdraw.'
[Commentary][Verse] Another monk asked, 'The Great Way is not difficult; it only avoids picking and choosing. Is this the den of people of the time?' The master said, 'Someone once asked this old monk, and for five years, I could not explain it clearly.'
[Commentary][Verse] Again asked, 'The Great Way is not difficult; it only avoids picking and choosing. What is not picking and choosing?' The master said, 'Above the heavens and below the heavens, I alone am honored.' (Note: 'I alone am honored' refers to the Buddha's declaration upon his birth.) Said, 'This is still picking and choosing.' The master said, 'You field slave, where is the picking and choosing?' The monk was speechless.
[Commentary][Verse] Asked, 'The Great Way is not difficult; it only avoids picking and choosing. As soon as there is language, there is picking and choosing. How does the master act for people?' The master said, 'Why not recite the entire saying?' The monk said, 'I can only recite up to here.' The master said, 'The Great Way is not difficult; it only avoids picking and choosing.'
[Verse] Asked, 'What is the Way?' The master said, 'That outside the wall.' Said, 'I am not asking about that.' The master said, 'What are you asking about?' Said, 'The Great Way.' The master said, 'The Great Way leads to Chang'an.' (Note: Chang'an, the capital of the Tang Dynasty (618-907 AD))
[Verse] Asked, 'What is Buddha?' The master said, 'That in the hall.'
[Verse] Asked, 'A student has just entered the monastery; I beg the master for guidance.' The master said, 'Have you eaten your porridge yet?' Said, 'I have eaten my porridge.' The master said, 'Go wash your bowl.' The monk suddenly awakened.
[Verse] Ascending the hall. 'As soon as there is right and wrong, the mind is confused.' Is there any answering or not? A monk presented this to Luopu. Luopu knocked his teeth. He also presented it to Yunju. Yunju said, 'Why bother?' The monk returned and presented it to the master. The master said, 'Many people in the South lose their lives.' Said, 'Please, master, explain.'
才舉前話。僧指傍僧曰。這個師僧吃卻飯了。作恁么語話。師休去。
【評】【頌】問久向趙州石橋。到來祇見略彴。師曰。汝祇見略彴。且不見石橋。曰如何是石橋。師曰。度驢度馬。
【頌】問狗子還有佛性也無。師曰無。曰上至諸佛。下至螻蟻。皆有佛性。狗子為甚麼卻無。師曰。為伊有業識在。
【頌】師問新到。曾到此間么。曰曾到。師曰。喫茶去。又問僧。僧曰。不曾到。師曰。喫茶去。後院主問曰。為甚麼曾到也云喫茶去。不曾到也云喫茶去。師召院主。主應諾。師曰。喫茶去。
【評】【頌】僧問。萬法歸一。一歸何所。師曰。老僧在青州作得一領布衫重七斤。
【頌】真定帥王公。攜諸子入院。師坐而問曰。大王會么。王曰不會。師曰。自小持齋身已老。見人無力下禪床。王尤加禮重。翌日令客將傳語。師下禪床受之。侍者曰。和尚見大王來。不下禪床。今日軍將來。為甚麼卻下禪床。師曰。非汝所知。第一等人來。禪床上接。中等人來。下禪床接。末等人來。三門外接。
【頌】因侍者報大王來也。師曰。萬福大王。者曰。未到在。師曰。又道來也。
【頌】師到一庵主處。問有么有么。主豎起拳頭。師曰。水淺不是泊船處。便行。又到一庵主處。
【現代漢語翻譯】 現代漢語譯本： 才舉起剛才的話頭，僧人指著旁邊的僧人說：『這個師父吃完飯了，說這樣的話。師父，你休息去吧。』
【評】【頌】有人問：『我早就仰慕趙州（地名，也指趙州禪師）的石橋，來了之後只見到簡陋的木橋。』趙州禪師說：『你只看到了簡陋的木橋，卻沒看到石橋。』那人問：『如何是石橋？』趙州禪師說：『度驢度馬。』
【頌】有人問：『狗子還有佛性嗎？』趙州禪師說：『沒有。』那人說：『上至諸佛，下至螻蟻，都有佛性，狗子為什麼卻沒有？』趙州禪師說：『因為它有業識在。』
【頌】趙州禪師問新來的僧人：『你曾經到過這裡嗎？』僧人說：『曾經到過。』趙州禪師說：『喫茶去。』又問另一個僧人，僧人說：『不曾到過。』趙州禪師說：『喫茶去。』後來院主問：『為什麼曾經到過也說喫茶去，不曾到過也說喫茶去？』趙州禪師叫院主，院主應諾。趙州禪師說：『喫茶去。』
【評】【頌】有僧人問：『萬法歸一，一歸何處？』趙州禪師說：『老僧在青州（地名）做了一件布衫，重七斤。』
【頌】真定（地名）的帥王公，帶著他的兒子們來到寺院。趙州禪師坐著問：『大王會嗎？』王公說：『不會。』趙州禪師說：『從小持齋身體已經老了，見人無力下禪床。』王公更加禮敬他。第二天，讓客人傳話。趙州禪師下禪床接受。侍者說：『和尚見大王來，不下禪床，今天軍將來，為什麼卻下禪床？』趙州禪師說：『不是你所能知道的。第一等人來，在禪床上接待；中等人來，下禪床接待；末等人來，在三門外接待。』
【頌】因為侍者報告大王來了，趙州禪師說：『萬福大王。』侍者說：『還沒到呢。』趙州禪師說：『又說來了。』
【頌】趙州禪師到一個庵主處，問：『有嗎？有嗎？』庵主豎起拳頭。趙州禪師說：『水淺不是泊船處。』便離開了。又到另一個庵主處。
【English Translation】 English version: Just as the previous topic was raised, a monk pointed to another monk beside him and said, 'This monk has finished eating and is saying such things. Master, you should go rest.'
[Commentary][Verse] Someone asked: 'I have long admired the stone bridge of Zhaozhou (place name, also refers to Zen Master Zhaozhou), but upon arriving, I only see a simple wooden bridge.' Zen Master Zhaozhou said, 'You only see the simple wooden bridge, but you do not see the stone bridge.' The person asked, 'What is the stone bridge?' Zen Master Zhaozhou said, 'It carries donkeys and horses across.'
[Verse] Someone asked: 'Does a dog have Buddha-nature?' Zen Master Zhaozhou said, 'No.' The person said, 'From the Buddhas above to the ants below, all have Buddha-nature. Why does the dog not have it?' Zen Master Zhaozhou said, 'Because it has karmic consciousness.'
[Verse] Zen Master Zhaozhou asked a newly arrived monk: 'Have you been here before?' The monk said, 'I have been here before.' Zen Master Zhaozhou said, 'Go have tea.' He asked another monk, and the monk said, 'I have not been here before.' Zen Master Zhaozhou said, 'Go have tea.' Later, the monastery director asked: 'Why do you say 'Go have tea' to both someone who has been here and someone who has not been here?' Zen Master Zhaozhou called out to the director, and the director responded. Zen Master Zhaozhou said, 'Go have tea.'
[Commentary][Verse] A monk asked: 'All things return to one, where does the one return?' Zen Master Zhaozhou said, 'This old monk made a cloth robe in Qingzhou (place name) that weighs seven pounds.'
[Verse] Prince Wang of Zhengding (place name), brought his sons to the monastery. Zen Master Zhaozhou sat and asked: 'Does the Great King understand?' The Prince said, 'I do not understand.' Zen Master Zhaozhou said, 'From a young age, I have observed precepts and my body is already old. I have no strength to get off the meditation bed when I see people.' The Prince showed him even greater respect. The next day, he sent a guest to convey a message. Zen Master Zhaozhou got off the meditation bed to receive it. The attendant said: 'When the Abbot saw the Great King come, he did not get off the meditation bed. Today, when the military general comes, why does he get off the meditation bed?' Zen Master Zhaozhou said, 'This is not something you can understand. When the best people come, I receive them on the meditation bed; when the middle people come, I get off the meditation bed to receive them; when the worst people come, I receive them outside the three gates.'
[Verse] Because the attendant reported that the Great King was coming, Zen Master Zhaozhou said: 'Greetings, Great King.' The attendant said: 'He has not arrived yet.' Zen Master Zhaozhou said: 'You said he was coming.'
[Verse] Zen Master Zhaozhou went to a hermitage, and asked: 'Is there? Is there?' The hermit raised his fist. Zen Master Zhaozhou said: 'The water is too shallow to dock a boat.' Then he left. He went to another hermitage.
問有么有么。主亦豎起拳頭。師曰。能縱能奪。能殺能活。便作禮。
○上堂。正人說邪法。邪法悉皆正。邪人說正法。正法悉皆邪諸方難見易識。我這裡易見難識。
【評】【頌】僧問。如何是趙州。師曰。東門西門南門北門。
【評】【頌】問。初生孩子。還具六識也無。師曰。急水上打毬子。僧卻問投子。急水上打毬子。意旨如何。子曰。唸唸不停留。
【頌】問和尚姓甚麼。師曰。常州有。曰甲子多少。師曰。蘇州有。
【頌】問十二時中。如何用心。師曰。汝被十二時辰使。老僧使得十二時。乃曰。兄弟莫久立。有事商量。無事向衣缽下坐窮理好。老僧行腳時。除二時粥飯是雜用心處。除外更無別用心處。若不如是。大遠在。
長沙景岑禪師
上堂。我若一向舉揚宗教。法堂里。須草深一丈。事不獲已。向汝諸人道。盡十方世界是沙門眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界在自己光明里。盡十方世界無一人不是自己。我常向汝諸人道。三世諸佛。法界眾生。是摩訶般若光。光未發時。汝等諸人向甚麼處委悉。光未發時。尚無佛無眾生訊息。何處得山河國土來。時有僧問。如何是沙門眼。師曰。長長出不得。又曰。成佛成祖出不得。六
【現代漢語翻譯】 現代漢語譯本：有人問：『有還是沒有？』（問的是萬法歸一還是萬法皆空）。趙州禪師也豎起拳頭（表示禪的真諦，不落言詮）。趙州禪師說：『能放也能收，能殺也能活。』（意指禪的運用自如，既能破除執念，也能引導眾生）。』那僧人便行禮（表示領悟）。
趙州禪師上堂說法：『正人說邪法，邪法全部都正；邪人說正法，正法全部都邪。（意指心正，則一切法皆正；心邪，則一切法皆邪。）各處難見而容易理解，我這裡容易見到卻難以理解。（意指禪的境界，看似平常，實則深奧）。』
【評】【頌】有僧人問：『什麼是趙州？』（什麼是禪的真諦）。趙州禪師說：『東門、西門、南門、北門。』（意指禪無處不在，就在日常生活中）。
【評】【頌】有人問：『剛出生的孩子，還具有六識（眼識、耳識、鼻識、舌識、身識、意識）嗎？』趙州禪師說：『在湍急的水面上打球。』（意指六識的生滅迅速，如水上浮球）。那僧人又問投子禪師：『在湍急的水面上打球，意旨如何？』投子禪師說：『唸唸不停留。』（意指世事無常，一切都在變化之中）。
【頌】有人問和尚：『您姓什麼？』趙州禪師說：『常州有。』（意指姓氏是世俗之名，不必執著）。又問：『年齡多少？』趙州禪師說：『蘇州有。』（意指年齡是世俗之數，不必執著）。
【頌】有人問：『十二時辰（一天二十四小時）中，如何用心？』趙州禪師說：『你被十二時辰所役使，老僧卻能役使十二時辰。（意指修行者應掌握時間，而不是被時間所控制）。』於是說：『各位師兄弟不要久站，有事就商量，沒事就到衣缽下坐著窮究真理最好。老僧我行腳的時候，除了早晚兩次吃飯是雜用心處，除此之外更沒有別的用心處。如果不是這樣，那就差太遠了。』
長沙景岑禪師
上堂說法：『我如果一味地舉揚宗教，法堂里一定會草深一丈。（意指過於強調教義，反而會失去禪的真諦）。事不得已，向你們各位說：整個十方世界都是沙門（出家人）的眼睛，整個十方世界都是沙門的全身體，整個十方世界都是自己的光明，整個十方世界都在自己的光明里，整個十方世界沒有一個人不是自己。（意指萬法歸一，眾生平等）。我常常對你們各位說，三世諸佛（過去、現在、未來諸佛），法界眾生，都是摩訶般若（偉大的智慧）之光。光明未發之時，你們各位向什麼地方去了解？光明未發之時，尚且沒有佛沒有眾生的訊息，哪裡來的山河國土？』當時有僧人問：『什麼是沙門的眼睛？』禪師說：『長長出不得。』又說：『成佛成祖也出不得。（意指禪的境界，超越一切，無法言說）。』
【English Translation】 English version: Someone asked, 'Is there or is there not?' (Referring to whether all phenomena return to oneness or all phenomena are empty). The Master also raised his fist (representing the truth of Zen, which cannot be expressed in words). The Master said, 'Able to release and able to seize, able to kill and able to give life.' (Meaning the use of Zen is free and flexible, able to break through attachments and guide sentient beings). The monk then bowed (expressing understanding).
The Master ascended the hall and said, 'A righteous person speaks of evil dharma, and all evil dharma becomes righteous; an evil person speaks of righteous dharma, and all righteous dharma becomes evil. (Meaning that if the mind is righteous, all dharmas are righteous; if the mind is evil, all dharmas are evil.) It is difficult to see but easy to understand elsewhere; here it is easy to see but difficult to understand. (Meaning that the realm of Zen seems ordinary but is actually profound).'
[Commentary][Verse] A monk asked, 'What is Zhao Zhou?' (What is the truth of Zen?). The Master said, 'East gate, west gate, south gate, north gate.' (Meaning that Zen is everywhere, in everyday life).
[Commentary][Verse] Someone asked, 'Does a newborn child possess the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness)?' The Master said, 'Hitting a ball on rapid water.' (Meaning that the arising and ceasing of the six consciousnesses are rapid, like a floating ball on water). The monk then asked Touzi Chan Master, 'What is the meaning of hitting a ball on rapid water?' Touzi Chan Master said, 'Thoughts never cease.' (Meaning that the world is impermanent, and everything is in a state of change).
[Verse] Someone asked the Abbot, 'What is your surname?' The Master said, 'Changzhou has it.' (Meaning that surnames are worldly names, and there is no need to be attached to them). He also asked, 'How old are you?' The Master said, 'Suzhou has it.' (Meaning that age is a worldly number, and there is no need to be attached to it).
[Verse] Someone asked, 'How should one use the mind during the twelve periods (twenty-four hours) of the day?' The Master said, 'You are used by the twelve periods, but the old monk uses the twelve periods. (Meaning that practitioners should master time, not be controlled by time).' Then he said, 'Brothers, do not stand for long. If there is something to discuss, then discuss it. If there is nothing to discuss, then it is best to sit under your robe and bowl and thoroughly investigate the truth. When I, the old monk, travel, other than the two times for congee and rice, which are mixed uses of the mind, there is no other use of the mind. If it is not like this, then it is far off.'
Chan Master Jingcen of Changsha
Ascended the hall and said, 'If I were to single-mindedly promote religion, the Dharma hall would surely be overgrown with grass. (Meaning that overemphasizing doctrine would lose the truth of Zen). As a last resort, I say to you all: the entire ten directions of the world are the eyes of a Shramana (monk), the entire ten directions of the world are the whole body of a Shramana, the entire ten directions of the world are one's own light, the entire ten directions of the world are in one's own light, and in the entire ten directions of the world, there is no one who is not oneself. (Meaning that all dharmas return to oneness, and all beings are equal). I often say to you all, the Buddhas of the three times (past, present, and future), and the sentient beings of the Dharma realm, are all the light of Maha Prajna (great wisdom). When the light has not yet arisen, where do you all go to understand? When the light has not yet arisen, there is not even news of Buddhas or sentient beings, so where do mountains, rivers, and lands come from?' At that time, a monk asked, 'What are the eyes of a Shramana?' The Chan Master said, 'Long, long, unable to get out.' He also said, 'Becoming a Buddha or becoming an ancestor is also unable to get out. (Meaning that the realm of Zen transcends everything and cannot be expressed in words).'
道輪迴出不得。僧曰。未審出個甚麼不得。師曰。晝見日夜見星。曰學人不會。師曰。妙高山色青又青。
【評】【頌】遊山歸。首座問。和尚甚處去來。師曰。遊山來。座曰。到甚麼處。師曰。始從芳草去。又逐落花回。座曰。大似春意。師曰。也勝秋露滴芙蕖。
○有客來謁。師召尚書。其人應諾。師曰。不是尚書本命。曰不可離卻即今祗對。別有第二主人。師曰。喚尚書作至尊得么。曰恁么總不祗對時。莫是弟子主人否。師曰。非但祗對與不祗對時。無始劫來。是個生死根本。有偈曰。學道之人不識真。祇為從來認識神。無量劫來生死本。癡人喚作本來人。
【頌】有秀才看千佛名經。問曰。百千諸佛。但見其名。未審居何國土。還化物也無。師曰。黃鶴樓。崔顥題后。秀才還曾題也未。曰未曾。師曰。得閑題取一篇好。
○晧月供奉問。天下善知識。證三德涅槃也未。師曰。大德問果上涅槃。因中涅槃。曰問果上涅槃。師曰。天下善知識未證。曰為甚麼未證。師曰。功未齊于諸聖。曰功未齊于諸聖。何為善知識。師曰。明見佛性。亦得名為善知識。曰未審功齊何道。名證大涅槃。師示偈曰。摩訶般若照。解脫甚深法。法身寂滅體。三一理圓常。欲識功齊處。此名常寂光。曰果上三德
【現代漢語翻譯】 現代漢語譯本： 無法脫離輪迴。僧人問：『不知脫離什麼不得？』 師父說：『白天看見太陽，夜晚看見星星。』 僧人說：『學人不能領會。』 師父說：『妙高山（須彌山）的顏色青了又青。』
【評】【頌】遊山歸來。首座問：『和尚從哪裡回來？』 師父說：『遊山回來。』 首座問：『到了什麼地方？』 師父說：『開始從芳草地離去，又隨著落花返回。』 首座說：『很像春天的意境。』 師父說：『也勝過秋露滴在芙蕖上。』
有客人來拜見。師父叫他『尚書』，那人應諾。師父說：『這不是尚書的本命。』 客人說：『不能離開現在應對的這個，另外還有第二個主人嗎？』 師父說：『稱呼尚書為至尊可以嗎？』 客人說：『那麼完全不應對的時候，莫非弟子就是主人嗎？』 師父說：『不僅僅是應對與不應對的時候，無始劫以來，這是個生死的根本。』 有偈語說：『學道之人不識真，只為從來認識神。無量劫來生死本，癡人喚作本來人。』
【頌】有秀才看《千佛名經》。問：『百千諸佛，只見其名，不知居住在什麼國土，還度化眾生嗎？』 師父說：『黃鶴樓，崔顥題詩后，秀才你曾經題過嗎？』 秀才說：『未曾。』 師父說：『得空題一篇也好。』
晧月供奉問：『天下的善知識，證得三德涅槃了嗎？』 師父說：『大德問的是果上涅槃，還是因中涅槃？』 晧月供奉說：『問的是果上涅槃。』 師父說：『天下的善知識尚未證得。』 晧月供奉問：『為什麼未證得？』 師父說：『功德尚未等同於諸聖。』 晧月供奉問：『功德尚未等同於諸聖，怎麼能稱為善知識？』 師父說：『明見佛性，也可以稱為善知識。』 晧月供奉問：『不知功德等同於什麼，才能稱為證得大涅槃？』 師父示偈說：『摩訶般若照，解脫甚深法，法身寂滅體，三一理圓常。欲識功齊處，此名常寂光。』 晧月供奉問：『果上的三德』
【English Translation】 English version: Unable to escape the cycle of reincarnation. A monk asked, 'I don't understand what cannot be escaped?' The master said, 'During the day, you see the sun; at night, you see the stars.' The monk said, 'This student does not understand.' The master said, 'The color of Mount Meru (Sumeru) is green, and green again.'
[Commentary][Verse] Returning from a mountain visit. The head monk asked, 'Where has the abbot been?' The master said, 'Visiting the mountains.' The head monk asked, 'To what place?' The master said, 'First departing from fragrant grasses, then returning with falling flowers.' The head monk said, 'Very much like the feeling of spring.' The master said, 'It is also better than autumn dew dripping on the lotus.'
A guest came to visit. The master called him 'High Official (Shangshu),' and the person responded. The master said, 'This is not the High Official's original nature.' The guest said, 'Can't I separate from this present response? Is there another master?' The master said, 'Is it permissible to call the High Official the Most Honored?' The guest said, 'Then when there is no response at all, could the disciple be the master?' The master said, 'Not only in responding or not responding, but from beginningless kalpas, this is the root of birth and death.' There is a verse that says: 'Those who study the Way do not recognize the truth, only because they have always recognized the spirit. For countless kalpas, the root of birth and death, fools call it the original person.'
[Verse] A scholar was reading the Thousand Buddhas Names Sutra. He asked, 'Hundreds and thousands of Buddhas, I only see their names, but I don't know in what land they reside, and do they transform beings?' The master said, 'After Cui Hao wrote a poem on the Yellow Crane Tower, have you, scholar, ever written one?' The scholar said, 'Never.' The master said, 'Find some time to write one, it would be good.'
Haoyue (Bright Moon) Offering asked, 'Have the good teachers (kalyāṇa-mitra) of the world attained the three virtues of Nirvana?' The master said, 'Great Virtue, are you asking about the Nirvana of the result or the Nirvana of the cause?' Haoyue Offering said, 'Asking about the Nirvana of the result.' The master said, 'The good teachers of the world have not yet attained it.' Haoyue Offering asked, 'Why have they not attained it?' The master said, 'Their merit is not equal to that of the saints.' Haoyue Offering asked, 'If their merit is not equal to that of the saints, how can they be called good teachers?' The master said, 'Clearly seeing the Buddha-nature, one can also be called a good teacher.' Haoyue Offering asked, 'I don't know what merit is equal to, to be called attainment of Great Nirvana?' The master showed a verse, saying: 'Mahā Prajñā illuminates, liberation is a profound Dharma, the Dharmakāya is a body of stillness, the three are one, the principle is perfectly constant. If you want to know where the merit is equal, this is called the Light of Eternal Stillness.' Haoyue Offering asked, 'The three virtues of the result'
涅槃。已蒙開示。如何是因中涅槃。師曰。大德是月。
○僧問。如何是平常心。師曰。要眠即眠。要坐即坐。曰學人不會。師曰。熱即取涼。寒即取火。
○問和尚繼嗣何人。師曰。我無人得繼嗣。曰還參學也無。師曰。我自參學。曰師意如何。師有偈曰。虛空問萬象。萬象答虛空。誰人親得聞。木叉丱角童。
【頌】師與仰山玩月次。山曰。人人盡有這個。祇是用不得。師曰。恰是倩汝用。山曰。你作么生用。師劈胸與一踏。山曰。㘞。直下是個大蟲。自此諸方稱為岑大蟲。
【頌】三聖令秀上座問曰。南泉遷化向甚麼處去。師曰。石頭作沙彌時。參見六祖。秀曰。不問石頭見六祖。南泉遷化向甚麼處去。師曰。教伊尋思去。秀曰。和尚雖有千尺寒松。且無抽條石筍。師默然。秀曰。謝和尚答話。師亦默然。秀回舉似三聖。聖曰。若恁么。猶勝臨濟七步。然雖如此。待我更驗看。至明日。三聖上問。承聞和尚。昨日答南泉遷化一則語。可謂光前絕後。今古罕聞。師亦默然。
○僧問。色即是空。空即是色。此理如何。師曰。聽老僧偈。礙處非墻壁。通處沒虛空。若人如是解。心色本來同。又云。佛性堂堂顯現。住性有情難見。若悟眾生無我。我面何如佛面。
○問蚯蚓斷為
【現代漢語翻譯】 現代漢語譯本 涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。已經蒙受開示。什麼是因中的涅槃（Nirvana）？ 師父說：『大德就是月亮。』 僧人問：『什麼是平常心？』 師父說：『要睡覺就睡覺，要坐就坐。』 僧人說：『學人不能領會。』 師父說：『熱了就取涼，冷了就取火。』 有人問和尚：『誰是您的繼任者？』 師父說：『我沒有人可以繼承。』 問：『您還參學嗎？』 師父說：『我自己參學。』 問：『師父您的意思是？』 師父有偈語說：『虛空問萬象，萬象答虛空。誰人親得聞？木叉丱角童。』 【頌】師父與仰山（Yangshan，人名）一起賞月。仰山（Yangshan）說：『人人都有這個，只是用不上。』 師父說：『恰恰是請你用。』 仰山（Yangshan）說：『你怎樣用？』 師父劈胸就是一腳。仰山（Yangshan）說：『㘞，直接就是一個大蟲。』 從此諸方稱他為岑大蟲。 【頌】三聖（Sansheng，人名）讓秀上座問：『南泉（Nanquan，人名）遷化後去了哪裡？』 師父說：『石頭（Shitou，人名）作沙彌時，參見六祖（Liuzu，人名）。』 秀上座說：『不問石頭（Shitou）見六祖（Liuzu），南泉（Nanquan）遷化後去了哪裡？』 師父說：『教他尋思去。』 秀上座說：『和尚雖有千尺寒松，且無抽條石筍。』 師父沉默不語。秀上座說：『謝和尚答話。』 師父也沉默不語。秀上座回去告訴三聖（Sansheng），三聖（Sansheng）說：『如果這樣，還勝過臨濟（Linji，人名）七步。雖然如此，待我再驗證看看。』 到第二天，三聖（Sansheng）上前問道：『聽說和尚昨天回答南泉（Nanquan）遷化一事，可謂光前絕後，今古罕聞。』 師父仍然沉默不語。 僧人問：『色即是空，空即是色，這個道理如何？』 師父說：『聽老僧的偈語：礙處非墻壁，通處沒虛空。若人如是解，心色本來同。』 又說：『佛性堂堂顯現，住性有情難見。若悟眾生無我，我面何如佛面。』 問：蚯蚓斷為
【English Translation】 English version Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Has already received instruction. What is Nirvana in the cause? The master said: 'Virtuous one, it is the moon.' A monk asked: 'What is ordinary mind?' The master said: 'When you want to sleep, then sleep; when you want to sit, then sit.' The monk said: 'This student does not understand.' The master said: 'When it's hot, take coolness; when it's cold, take fire.' Someone asked the abbot: 'Who is your successor?' The master said: 'I have no one to inherit.' Asked: 'Do you still study?' The master said: 'I study myself.' Asked: 'What is the master's intention?' The master has a verse saying: 'Emptiness asks myriad phenomena, myriad phenomena answer emptiness. Who can personally hear it? A young boy with a wooden hairpin.' [Verse] The master and Yangshan (Yangshan, a person's name) were enjoying the moon together. Yangshan (Yangshan) said: 'Everyone has this, but they just can't use it.' The master said: 'It is precisely asking you to use it.' Yangshan (Yangshan) said: 'How do you use it?' The master kicked him in the chest. Yangshan (Yangshan) said: 'Ouch, it's directly a big tiger.' From then on, everyone called him Cen the Big Tiger. [Verse] Sansheng (Sansheng, a person's name) had the monk Xiu ask: 'Where did Nanquan (Nanquan, a person's name) go after his passing?' The master said: 'When Shitou (Shitou, a person's name) was a novice, he visited the Sixth Patriarch (Liuzu, a person's name).' The monk Xiu said: 'I'm not asking about Shitou (Shitou) meeting the Sixth Patriarch (Liuzu), where did Nanquan (Nanquan) go after his passing?' The master said: 'Tell him to contemplate it.' The monk Xiu said: 'Although the abbot has a thousand-foot cold pine, he has no emerging stone bamboo shoots.' The master remained silent. The monk Xiu said: 'Thank you, abbot, for your answer.' The master also remained silent. The monk Xiu went back and told Sansheng (Sansheng), and Sansheng (Sansheng) said: 'If that's the case, it's even better than Linji's (Linji, a person's name) seven steps. Even so, let me verify it again.' The next day, Sansheng (Sansheng) came forward and asked: 'I heard that the abbot's answer yesterday regarding Nanquan's (Nanquan) passing can be said to be unprecedented and rarely heard throughout history.' The master remained silent. A monk asked: 'Form is emptiness, emptiness is form, what is the principle?' The master said: 'Listen to the old monk's verse: Where there is obstruction, it is not a wall; where there is passage, there is no emptiness. If people understand it this way, mind and form are originally the same.' He also said: 'Buddha-nature is clearly manifested, but sentient beings dwelling in nature find it difficult to see. If one realizes that sentient beings are without self, how does my face compare to the Buddha's face?' Asked: Earthworms cut into
兩段。兩頭俱動。未審佛性在阿那頭。師曰。妄想作么。曰其如動何。師曰。汝豈不知火風未散。
【頌】問如何轉得山河國土歸自己去。師曰。如何轉得自己成山河國土去。曰不會。師曰。湖南城下好養民。米賤柴多足四鄰。僧無語。師示偈曰。誰問山河轉。山河轉向誰。圓通無兩畔。法性本無歸。
○華嚴座主問。虛空為是定有。為是定無。師曰。言有亦得。言無亦得。虛空有時。但有假有。虛空無時。但無假無。曰如和尚所說。有何教文。師曰。大德豈不聞首楞嚴云。十方虛空。生汝心內。猶如片云。點太清里。豈不是虛空生時。但生假名。又云。汝等一人發真歸源。十方虛空。悉皆消殞。豈不是虛空滅時。但滅假名。老僧所以道。有是假有。無是假無。又問。經云如凈琉璃中。內現真金像。此意如何。師曰。以凈琉璃為法界體。以真金像為無漏智。體能生智。智慧達體。故云。如凈琉璃中。內現真金像。
○久依南泉。有投機偈曰。今日還鄉入大門。南泉親道遍乾坤。法法分明皆祖父。回頭慚愧好兒孫。泉答曰。今日投機事莫論。南泉不道遍乾坤。還鄉儘是兒孫事。祖父從來不出門。
【頌】僧問。了即業障本來空。未了應須還宿債。只如二祖。是了不了。師曰空。又問雲門。門曰
【現代漢語翻譯】 現代漢語譯本： 兩段都在動，請問佛性在哪一段？
師父說：『你在妄想什麼？』
僧人說：『如果它們在動，又該如何理解呢？』
師父說：『難道你不知道火風還未消散嗎？』 有人問：『如何才能將山河國土轉為己有？』
師父說：『如何才能將自己變成山河國土？』
那人說：『我不會。』
師父說：『湖南城下適合養民，米價低廉，柴火充足，足夠供給四鄰。』
僧人無言以對。
師父作偈語說：『誰問山河轉？山河轉向誰？圓通無兩畔，法性本無歸。』 華嚴（佛教宗派名）座主問：『虛空是真實存在，還是根本不存在？』
師父說：『說它存在也可以，說它不存在也可以。虛空有時存在，但只是假有；虛空有時不存在，但只是假無。』
座主說：『和尚您所說的，有什麼經典依據嗎？』
師父說：『大德難道沒聽過《首楞嚴經》里說：十方虛空，生於你心內，猶如一片云，點綴在太清里。這難道不是說虛空產生時，只是產生了一個假名嗎？經中又說：你們一人發起真性，迴歸本源，十方虛空，全部消散殞滅。這難道不是說虛空滅亡時，只是滅亡了一個假名嗎？老僧因此才說，存在是假有，不存在是假無。』
座主又問：『經中說，如凈琉璃中，內現真金像，這是什麼意思？』
師父說：『以凈琉璃為法界（一切事物存在的總和）的本體，以真金像為無漏智（沒有煩惱和執著的智慧）。本體能生出智慧，智慧能通達本體。所以說，如凈琉璃中，內現真金像。』 有一個長期依止南泉普愿禪師（748-835）的僧人，寫了一首投機偈：『今日還鄉入大門，南泉親道遍乾坤。法法分明皆祖父，回頭慚愧好兒孫。』
南泉普愿禪師回答說：『今日投機事莫論，南泉不道遍乾坤。還鄉儘是兒孫事，祖父從來不出門。』 有人問：『了悟之後，業障本來就是空的；未了悟，就應該償還宿債。那麼二祖慧可（487-593），是了悟了還是未了悟？』
師父說：『空。』
又問雲門文偃禪師（864-949），雲門文偃禪師說：
【English Translation】 English version: Both segments are moving. I wonder, where does the Buddha-nature reside in these segments?
The Master said, 'What are you fantasizing about?'
The monk said, 'If they are moving, how should it be understood?'
The Master said, 'Don't you know that the fire and wind have not yet dispersed?' Someone asked, 'How can one transform mountains, rivers, and lands to belong to oneself?'
The Master said, 'How can one transform oneself into mountains, rivers, and lands?'
The person said, 'I don't know how.'
The Master said, 'It is good to nourish the people under the city of Hunan. Rice is cheap, firewood is plentiful, enough to supply the four neighbors.'
The monk was speechless.
The Master presented a verse, saying, 'Who asks about the turning of mountains and rivers? To whom do the mountains and rivers turn? Perfect understanding has no two sides, the Dharma-nature originally has no return.' The Huayan (a school of Mahayana Buddhism) Abbot asked, 'Is emptiness definitely existent, or definitely non-existent?'
The Master said, 'Saying it exists is acceptable, saying it doesn't exist is also acceptable. Emptiness sometimes exists, but it is only a provisional existence; emptiness sometimes doesn't exist, but it is only a provisional non-existence.'
The Abbot said, 'According to what the Venerable has said, what scriptural basis is there?'
The Master said, 'Great Virtue, have you not heard the Surangama Sutra say: The ten directions of emptiness arise within your mind, like a wisp of cloud, dotting the vastness of space. Isn't this saying that when emptiness arises, it only gives rise to a provisional name? The Sutra also says: When one of you initiates true nature and returns to the source, the ten directions of emptiness will all dissipate and vanish. Isn't this saying that when emptiness ceases, it only ceases a provisional name? That is why this old monk says, existence is provisional existence, non-existence is provisional non-existence.'
The Abbot further asked, 'The Sutra says, like a true golden image appearing within pure crystal. What is the meaning of this?'
The Master said, 'Take the pure crystal as the substance of the Dharmadhatu (the totality of all phenomena), and the true golden image as the un-outflow wisdom (wisdom without afflictions and attachments). The substance can generate wisdom, and wisdom can penetrate the substance. Therefore, it is said, like a true golden image appearing within pure crystal.' A monk who had long relied on Nanquan Puyuan (748-835) presented a verse of accord: 'Today I return home and enter the great gate, Nanquan personally speaks throughout the universe. Every Dharma is clearly the ancestor, turning back in shame, a good descendant.'
Nanquan Puyuan replied, 'Today's accord is not to be discussed, Nanquan does not speak throughout the universe. Returning home is entirely the affair of descendants, the ancestor never leaves the gate.' Someone asked, 'If one is enlightened, karmic obstacles are originally empty; if one is not enlightened, one should repay past debts. So, was the Second Patriarch Huike (487-593) enlightened or not enlightened?'
The Master said, 'Empty.'
Then asked Zen Master Yunmen Wenyan (864-949), Zen Master Yunmen Wenyan said:
確(大溈秀云。長沙空。雲門確。信手拈。非造作。離心意識參。出聖凡路學。才有絲毫。騰蛇繞腳)【增收】。
茱萸和尚
【頌】趙州到云居。居曰。老老大大。何不覓個住處。曰甚麼處住得。居曰。山前有個古寺基。州曰。和尚自住取。後到師處。師曰。老老大大。何不覓個住處。州曰。向甚處住。師曰。老老大大。住處也不知。州曰。三十年弄馬騎。今日卻被驢撲(頌見趙州章內)。
子湖利縱禪師
【頌】因邑人翁遷貴。施山下子湖創院。師于門下立碑曰。子湖有一隻狗。上取人頭。中取人心。下取人足。擬議即喪身失命。臨濟會下二僧參。方揭簾。師喝曰看狗。僧回顧。師便歸方丈。
○尼到參。師曰。汝莫是劉鐵磨否。曰不敢。師曰。左轉右轉。曰和尚莫顛倒。師便打。
白馬曇照禪師
【頌】常曰。快活快活。及臨終時叫苦苦。又曰。閻羅王來取我也。院主問曰。和尚當時被節度使拋向水中。神色不動。如今何得恁么地。師舉枕子曰。汝道當時是。如今是。院主無對(法眼代云。此時但掩耳出去)。
雲際師祖禪師
【頌】初參南泉。問摩尼珠人不識。如來藏里親收得。如何是藏。泉曰。與汝往來者是。師曰。不往來者如何。泉曰亦是。曰
【現代漢語翻譯】 現代漢語譯本： 確（大溈秀云，長沙空，雲門確，信手拈來，並非造作，要離開心意識去參悟，超出聖人和凡人的路數去學習。稍微有一點，就像被騰蛇纏繞了腳一樣）【增收】。
茱萸和尚
【頌】趙州禪師到了云居道場，云居說：『老老大大，為什麼不找個住處？』趙州說：『什麼地方住得？』云居說：『山前有個古寺的地基。』趙州說：『和尚你自己住吧。』後來到了茱萸和尚處，茱萸和尚說：『老老大大，為什麼不找個住處？』趙州說：『向什麼地方住？』茱萸和尚說：『老老大大，住處也不知道。』趙州說：『三十年弄馬騎，今天卻被驢撲了。』（頌見趙州章內）。
子湖利縱禪師
【頌】因為邑人翁遷貴，捐獻山下的子湖建立寺院。子湖利縱禪師在寺院門下立碑說：『子湖有一隻狗，上取人的頭，中取人心，下取人足。稍微擬議就會喪身失命。』臨濟宗門下的兩個僧人來參拜，剛揭開簾子，子湖利縱禪師就喝道：『看狗！』僧人回頭看，子湖利縱禪師便回方丈了。
有個尼姑來參拜。子湖利縱禪師說：『你莫非是劉鐵磨嗎？』尼姑說：『不敢當。』子湖利縱禪師說：『左轉右轉。』尼姑說：『和尚莫顛倒。』子湖利縱禪師便打了她。
白馬曇照禪師
【頌】曇照禪師常常說：『快活快活。』等到臨終的時候卻叫苦苦。又說：『閻羅王來抓我了。』院主問：『和尚您當時被節度使拋向水中，神色不動，如今為什麼這樣？』曇照禪師舉起枕頭說：『你說當時是，還是現在是？』院主無言以對（法眼禪師代替回答說：『這時只要掩耳出去』）。
雲際師祖禪師
【頌】當初參拜南泉普愿禪師，問：『摩尼珠（mani jewel）人不認識，如來藏（Tathagatagarbha）里親自收得。什麼是藏？』南泉說：『與你往來者就是。』雲際師祖禪師說：『不往來者如何？』南泉說：『也是。』
【English Translation】 English version: Indeed (Dawei Xiuyun, Changsha Kong, Yunmen Que, picked up casually, not contrived, one must leave the mind and consciousness to contemplate, surpassing the path of saints and mortals to learn. The slightest bit, like being entangled by the Teng snake around the feet) [Additional Collection].
Monk Zhuyu
[Verse] Zen Master Zhaozhou arrived at Yunju. Yunju said, 'Old, old, why not find a place to live?' Zhaozhou said, 'Where can one live?' Yunju said, 'There is an old temple foundation in front of the mountain.' Zhaozhou said, 'Venerable monk, you live there yourself.' Later, he arrived at Zhuyu's place. Zhuyu said, 'Old, old, why not find a place to live?' Zhaozhou said, 'Where to live?' Zhuyu said, 'Old, old, you don't even know where to live.' Zhaozhou said, 'Thirty years of riding horses, today I am kicked by a donkey.' (Verse see within Zhaozhou chapter).
Zen Master Zihu Lizong
[Verse] Because the villager Weng Qian Gui donated the Zihu at the foot of the mountain to create a monastery. Zen Master Zihu Lizong erected a stele at the monastery gate, saying: 'Zihu has a dog that takes people's heads above, takes people's hearts in the middle, and takes people's feet below. The slightest deliberation will lead to loss of life.' Two monks from the Linji sect came to visit. As soon as they lifted the curtain, Zen Master Zihu Lizong shouted, 'Look at the dog!' The monks looked back, and Zen Master Zihu Lizong returned to his abbot's room.
A nun came to visit. Zen Master Zihu Lizong said, 'Are you Liu Tiemo?' The nun said, 'I dare not.' Zen Master Zihu Lizong said, 'Turn left, turn right.' The nun said, 'Venerable monk, don't be upside down.' Zen Master Zihu Lizong then hit her.
Zen Master Baima Tanzhao
[Verse] Zen Master Tanzhao often said, 'Happy, happy.' But when he was dying, he cried bitterly. He also said, 'King Yama is coming to take me.' The monastery director asked, 'Venerable monk, you were thrown into the water by the Jiedushi (military governor) at that time, and your expression did not change. Why are you like this now?' Zen Master Tanzhao raised the pillow and said, 'Do you say it was then, or is it now?' The monastery director was speechless (Zen Master Fayan replied on his behalf: 'At this time, just cover your ears and leave').
Zen Master Yunji Shizu
[Verse] Initially, he visited Zen Master Nanquan Puyuan and asked, 'The mani jewel (mani jewel) is not recognized by people, and it is personally collected in the Tathagatagarbha (Tathagatagarbha). What is the garbha?' Nanquan said, 'That which comes and goes with you is it.' Zen Master Yunji Shizu said, 'What about that which does not come and go?' Nanquan said, 'It is also.'
如何是珠。泉召師祖。師應諾。泉曰。去。汝不會我語。師從此信入。
香嚴端禪師
上堂。兄弟。彼此未了。有甚麼事相共商量。我三五日即發去也。如今學者。須了卻今時。莫愛他向上人無事。兄弟總學得種種差別義路。終不代得自己見解。畢竟著力始得。空記持他巧妙章句。即轉加煩亂去。汝若欲相應。但恭恭地。盡莫停留纖毫。直似虛空。方有少分。以虛空無鎖閉。無壁落。無形段。無心眼。時有僧問。古人相見時如何。師曰。老僧不曾見古人。曰今時血脈不斷處。如何仰羨。師曰。有甚麼仰羨處。
○問某不問閑事。請和尚答話。師曰。更從我覓甚麼。曰不為閑事。師曰。汝教我道。乃曰。兄弟。佛是塵。法是塵。終日馳求。有甚麼休歇。但時中不用掛情。情不掛物。無善可取。無惡可棄。莫教他籠罩著。始是學處也。
○問某甲曾辭一老宿。宿曰。去則親良朋。附善友。某今辭和尚。未審有何指示。師曰。禮拜著。僧禮拜。師曰。禮拜一任禮拜。不得認奴作郎。
靈鷲閑禪師
上堂。是汝諸人本分事。若教老僧道。即是與蛇𦘕足。時有僧問。與蛇𦘕足即不問。如何是本分事。師曰。阇黎試道看。僧擬再問。師曰。𦘕足作么。
蘇州西禪和尚
僧問。三
【現代漢語翻譯】 現代漢語譯本 『如何是珠』（什麼是珠，比喻珍貴之物）。泉召（泉禪師）喚師祖（香嚴端禪師）。師（香嚴端禪師）應諾。泉（泉禪師）曰：『去。汝不會我語』（離開這裡，你不能領會我的話）。師（香嚴端禪師）從此信入（從此相信並深入領悟）。
香嚴端禪師
上堂（禪師登上法座說法）：『兄弟們，彼此未能了悟，有什麼事情可以共同商量？我三五日就要離開了。如今的學人，須要了卻今時之事，不要羨慕那些高人無事。兄弟們總學得種種差別義理，終究不能代替自己的見解。畢竟要著力修行才行。空記持那些巧妙的章句，反而增加煩亂。你們若想相應，只要恭恭敬敬地，盡力不要停留纖毫，直如虛空一般，方有少分相應。因為虛空沒有鎖閉，沒有墻壁，沒有形狀，沒有心眼。』當時有僧人問：『古人相見時如何？』師（香嚴端禪師）曰：『老僧不曾見古人。』曰：『今時血脈不斷處，如何仰慕？』師（香嚴端禪師）曰：『有什麼仰慕處？』
○問：『某（弟子自稱）不問閑事，請和尚答話。』師（香嚴端禪師）曰：『更從我覓甚麼？』曰：『不為閑事。』師（香嚴端禪師）曰：『汝教我道。』乃曰：『兄弟們，佛是塵，法是塵，終日馳求，有什麼休歇？但時時不用掛情，情不掛物，無善可取，無惡可棄，莫教他籠罩著，始是學處也。』
○問：『某甲（弟子自稱）曾辭別一位老宿（老禪師），老宿（老禪師）曰：『去則親良朋，附善友。』某（弟子自稱）今辭和尚，不知有何指示？』師（香嚴端禪師）曰：『禮拜著。』僧禮拜。師（香嚴端禪師）曰：『禮拜一任禮拜，不得認奴作郎。』
靈鷲閑禪師
上堂（禪師登上法座說法）：『是你們諸人本分事。若教老僧說，就是與蛇添足。』當時有僧人問：『與蛇添足即不問，如何是本分事？』師（靈鷲閑禪師）曰：『阇黎（對僧人的尊稱）試道看。』僧擬再問。師（靈鷲閑禪師）曰：『添足作么？』
蘇州西禪和尚
僧問：『三（指過去、現在、未來）
【English Translation】 English version 『What is the pearl?』 (What is the pearl, a metaphor for something precious). Quan Zhao (Zen Master Quan) called out to the ancestral teacher (Zen Master Xiangyan Duan). The teacher (Zen Master Xiangyan Duan) responded. Quan (Zen Master Quan) said: 『Leave. You do not understand my words』 (Leave here, you cannot comprehend my words). The teacher (Zen Master Xiangyan Duan) from this believed and deeply understood.
Zen Master Xiangyan Duan
Ascended the hall (The Zen master ascended the Dharma seat to give a sermon): 『Brothers, if we have not yet understood each other, what matters can we discuss together? I will be leaving in three to five days. Today's students must resolve the matters of the present moment and not admire those lofty people who have nothing to do. Brothers, you may learn all sorts of different meanings, but ultimately you cannot replace your own understanding. After all, you must put in effort to cultivate. Merely memorizing those clever phrases will only increase confusion. If you want to be in accord, just be respectful and do your best not to dwell on the slightest thing, be like empty space, then you will have a small portion of accord. Because empty space has no locks, no walls, no shapes, and no mind's eye.』 At that time, a monk asked: 『How was it when the ancients met?』 The teacher (Zen Master Xiangyan Duan) said: 『This old monk has never seen the ancients.』 The monk said: 『How can we admire the unbroken lineage of the present moment?』 The teacher (Zen Master Xiangyan Duan) said: 『What is there to admire?』
○ Asked: 『I (a disciple's self-reference) do not ask about idle matters, please answer the question, Venerable Monk.』 The teacher (Zen Master Xiangyan Duan) said: 『What else are you seeking from me?』 The monk said: 『Not for idle matters.』 The teacher (Zen Master Xiangyan Duan) said: 『You teach me to speak.』 Then he said: 『Brothers, the Buddha is dust, the Dharma is dust, seeking all day long, what rest is there? But at all times, do not be attached to feelings, feelings do not cling to things, there is no good to take, no evil to discard, do not let them cover you, this is the place to learn.』
○ Asked: 『I (a disciple's self-reference) once bid farewell to an old monk (old Zen master), the old monk (old Zen master) said: 『When you leave, be close to good friends and attach yourself to virtuous companions.』 I (a disciple's self-reference) now bid farewell to the Venerable Monk, I wonder what instructions you have?』 The teacher (Zen Master Xiangyan Duan) said: 『Bow down.』 The monk bowed. The teacher (Zen Master Xiangyan Duan) said: 『Bowing is fine, but do not mistake a slave for a master.』
Zen Master Lingjiu Xian
Ascended the hall (The Zen master ascended the Dharma seat to give a sermon): 『This is the fundamental matter for all of you. If you make this old monk speak, it is like drawing feet on a snake.』 At that time, a monk asked: 『I will not ask about drawing feet on a snake, what is the fundamental matter?』 The teacher (Zen Master Lingjiu Xian) said: 『Try to speak, Venerable One (a respectful term for monks).』 The monk intended to ask again. The teacher (Zen Master Lingjiu Xian) said: 『What is the use of adding feet?』
Zen Master Xichan of Suzhou
A monk asked: 『The three (referring to past, present, and future)』
乘十二分教則不問。如何是祖師西來的的意。師舉拂子示之。其僧不禮拜。竟參雪峰。峰問。甚麼處來。曰浙中來。峰曰。今夏甚麼處。曰西禪。峰曰。和尚安否。曰來時萬福。峰曰。何不且在彼從容。曰佛法不明。峰曰。有甚麼事。僧舉前話。峰曰。汝作么生不肯伊。曰是境。峰曰。汝見蘇州城里人家男女否。曰見。峰曰。汝見路上林木池沼否。曰見。峰曰。凡睹人家男女大池林沼。總是境。汝還肯否。曰肯。峰曰。祇如舉起拂子。汝作么生不肯。僧乃禮拜。曰學人取次發言。乞師慈悲。峰曰。盡乾坤是個眼。汝向甚麼處蹲坐。僧無語。
陸亙大夫
【評】【頌】問南泉曰。肇法師也甚奇怪。解道天地同根。萬物一體。泉指庭前牡丹曰。大夫。時人見此一株花。如夢相似(此機緣按會元。見南泉章)。
甘贄行者
【頌】一日入南泉設齋。黃檗為首座。行者請施財。座曰。財法二施。等無差別。甘曰。恁么道。爭消得某甲䞋。便將出去。須臾復入。曰請施財。座曰。財法二施。等無差別。甘乃行䞋。
【頌】又一日入寺設粥。仍請南泉唸誦。泉乃白椎曰。請大眾為貍奴白牯。念摩訶般若波羅蜜。甘拂袖便出。泉粥后問典座。行者在甚處。座曰。當時便去也。泉便打破鍋子。
【現代漢語翻譯】 現代漢語譯本 如果用十二分教來解釋，那就不問了。什麼是祖師西來（Bodhidharma's coming from the West）的真意？ 禪師舉起拂塵來開示他。那位僧人沒有禮拜，逕直去參訪雪峰禪師。 雪峰禪師問：『你從哪裡來？』 僧人回答：『從浙中來。』 雪峰禪師問：『今年夏天在哪裡？』 僧人回答：『在西禪。』 雪峰禪師問：『和尚安好嗎？』 僧人回答：『來的時候一切安好。』 雪峰禪師問：『為什麼不先在那裡好好待著？』 僧人回答：『佛法不明。』 雪峰禪師問：『有什麼事？』 僧人舉了之前的事情。 雪峰禪師問：『你為什麼不認可他？』 僧人回答：『那是外境。』 雪峰禪師問：『你見過蘇州城里的人家男女嗎？』 僧人回答：『見過。』 雪峰禪師問：『你見過路上的樹木池沼嗎？』 僧人回答：『見過。』 雪峰禪師問：『凡是看到人家男女、大池林沼，都是外境，你認可嗎？』 僧人回答：『認可。』 雪峰禪師問：『既然如此，為什麼舉起拂塵你就不認可呢？』 僧人於是禮拜，說：『學人冒昧發言，請禪師慈悲。』 雪峰禪師說：『整個乾坤就是一個眼睛，你向哪裡蹲坐？』 僧人無話可說。
陸亙大夫
【評】【頌】陸亙大夫問南泉禪師：『肇法師（僧肇）也很奇怪，能說天地同根，萬物一體。』 南泉禪師指著庭前的牡丹花說：『大夫，世人見到這一株花，如同做夢一樣。』（這個機緣按照《會元》記載，見南泉禪師的章節）
甘贄行者
【頌】有一天，甘贄行者到南泉禪寺設齋，黃檗禪師擔任首座。行者請求佈施財物。首座說：『財施和法施，等同沒有差別。』 甘贄說：『如果這樣說，怎麼能用得了我的錢財？』於是就把錢拿了出去。過了一會兒又進來，說：『請佈施財物。』首座說：『財施和法施，等同沒有差別。』甘贄於是佈施了錢財。
【頌】又有一天，甘贄到寺里設粥，仍然請南泉禪師唸誦。南泉禪師於是敲椎說：『請大眾為貍奴（cat）白牯（white cow），念摩訶般若波羅蜜。』甘贄拂袖便出。 南泉禪師粥后問典座：『行者在哪裡？』典座說：『當時就走了。』南泉禪師便打破了鍋子。
【English Translation】 English version If explained by the twelve divisions of teachings, then I won't ask. What is the meaning of Bodhidharma's coming from the West? The master raised his whisk to show him. That monk did not bow, and went straight to consult with Zen Master Xuefeng. Xuefeng asked, 'Where do you come from?' The monk replied, 'From Zhejiang.' Xuefeng asked, 'Where were you this summer?' The monk replied, 'At Xichan Temple.' Xuefeng asked, 'Is the abbot well?' The monk replied, 'When I left, he was well.' Xuefeng asked, 'Why didn't you just stay there comfortably?' The monk replied, 'The Buddha-dharma is not clear.' Xuefeng asked, 'What's the matter?' The monk recounted the previous conversation. Xuefeng asked, 'Why didn't you agree with him?' The monk replied, 'It's an external realm.' Xuefeng asked, 'Have you seen the men and women of the families in Suzhou city?' The monk replied, 'I have.' Xuefeng asked, 'Have you seen the trees, ponds, and marshes on the road?' The monk replied, 'I have.' Xuefeng asked, 'Whenever you see the men and women of families, large ponds, forests, and marshes, they are all external realms. Do you agree?' The monk replied, 'I agree.' Xuefeng asked, 'In that case, why don't you agree with raising the whisk?' The monk then bowed and said, 'This student spoke carelessly, please have mercy, Master.' Xuefeng said, 'The entire universe is an eye. Where are you squatting?' The monk was speechless.
Official Lu Geng
[Commentary][Verse] Official Lu Geng asked Zen Master Nanquan, 'Master Zhao (Sengzhao) is also very strange, able to say that heaven and earth share the same root, and all things are one body.' Zen Master Nanquan pointed to the peony in front of the courtyard and said, 'Official, when people see this flower, it's like a dream.' (This opportunity, according to the Huiyuan, is found in the chapter on Zen Master Nanquan)
Layman Gan Zhi
[Verse] One day, Layman Gan Zhi came to Nanquan Zen Temple to offer a vegetarian feast, and Zen Master Huangbo was the head seat. The layman requested alms. The head seat said, 'Material giving and Dharma giving are equally without difference.' Gan Zhi said, 'If that's the case, how can my money be used?' So he took the money out. After a while, he came back in and said, 'Please give alms.' The head seat said, 'Material giving and Dharma giving are equally without difference.' Gan Zhi then gave alms.
[Verse] Another day, Gan Zhi came to the temple to offer porridge, and still asked Zen Master Nanquan to chant. Zen Master Nanquan then struck the gavel and said, 'Please everyone chant Maha Prajna Paramita for the cat (貍奴) and the white cow (白牯).' Gan Zhi flicked his sleeves and left. After the porridge, Zen Master Nanquan asked the cook, 'Where is the layman?' The cook said, 'He left at that time.' Zen Master Nanquan then broke the pot.
關南道常禪師
僧問。如何是西來意。師舉拄杖曰會么。曰不會。師便打。師每見僧來參禮。多以拄杖打趁。或曰。遲一刻。或曰。打動關南鼓。而時輩鮮有唱和者。
雙嶺玄真禪師
初問道吾。無神通菩薩。為甚麼足跡難尋。吾曰。同道者方知。師曰。和尚還知否。吾曰不知。師曰。何故不知。吾曰。去。你不識我語。師後於鹽官處悟旨焉。
徑山鑒宗禪師
有小師洪諲。以講論自矜。師謂之曰。佛祖正法。直截忘詮。汝算海沙。于理何益。但能莫存知見。泯絕外緣。離一切心。即汝真性。諲茫然。遂禮辭遊方。至溈山方悟玄旨。乃嗣溈山。
芙蓉靈訓禪師
【頌】師辭歸宗。宗問。甚麼處去。師曰。歸嶺中去。宗曰。子在此多年。裝束了。卻來為子說一上佛法。師結束了上去。宗曰。近前來。師乃近前。宗曰。時寒。途中善為。師領此言。頓忘前解。
新羅大茅和尚
上堂。欲識諸佛師。向無明心內識取欲識常住不凋性。向萬物遷變處識取。
五臺智通禪師(自稱大［神］佛)
【頌】初在歸宗會下。忽一夜連叫曰。我大悟也。眾駭之。明日上堂。眾集。宗曰。昨夜大悟底僧出來。師出曰某甲。宗曰。汝見甚麼道理。便言大悟。試說看。師
【現代漢語翻譯】 現代漢語譯本 關南道常禪師
有僧人問：『什麼是西來的禪宗祖師的意旨？』禪師舉起拄杖說：『明白了嗎？』僧人說：『不明白。』禪師就打了他。禪師每次見到僧人前來參拜，大多用拄杖打走他們，或者說：『遲了一刻。』或者說：『打動關南的鼓。』但是當時很少有人能理解並回應他。
雙嶺玄真禪師
起初向道吾禪師請教：『沒有神通的菩薩，為什麼足跡難以尋覓？』道吾禪師說：『與他同道的人才能知道。』玄真禪師說：『和尚您知道嗎？』道吾禪師說：『不知道。』玄真禪師說：『為什麼不知道？』道吾禪師說：『去！你不懂我的話。』玄真禪師後來在鹽官處領悟了禪宗的旨意。
徑山鑒宗禪師
有個小沙彌洪諲，以講經論道自誇。禪師對他說：『佛祖的正法，直接了當，忘卻言詮。你計算海里的沙子，對於真理有什麼益處？只要能夠不存知見，泯滅外在的因緣，離開一切心念，那就是你的真性。』洪諲茫然不解，於是告辭去各地遊歷，到溈山才領悟了玄妙的旨意，於是繼承了溈山的法脈。
芙蓉靈訓禪師
【頌】靈訓禪師告辭歸宗禪師。歸宗禪師問：『你要到哪裡去？』靈訓禪師說：『回山嶺中去。』歸宗禪師說：『你在這裡多年，收拾好行裝，再來我為你講說一番佛法。』靈訓禪師收拾完畢上去。歸宗禪師說：『近前來。』靈訓禪師於是走近前。歸宗禪師說：『天氣寒冷，路上好好照顧自己。』靈訓禪師領會了這句話，頓時忘卻了之前的理解。
新羅大茅和尚
上堂說法：『想要認識諸佛的老師，就向無明（avidyā）的心內去認識；想要認識常住不凋謝的自性，就向萬物遷變之處去認識。』
五臺智通禪師(自稱大［神］佛)
【頌】起初在歸宗禪師的門下，忽然一夜連聲叫喊說：『我大徹大悟了！』眾人都很驚訝。第二天上堂，眾人聚集。歸宗禪師說：『昨天晚上大徹大悟的僧人出來。』智通禪師出來說：『是我。』歸宗禪師說：『你見到了什麼道理，就說大徹大悟了？試著說來看。』智通禪師……
【English Translation】 English version Zen Master Chang of Guannan
A monk asked: 'What is the meaning of the Zen patriarch's coming from the West?' The master raised his staff and said, 'Do you understand?' The monk said, 'I do not understand.' The master then struck him. Whenever the master saw monks coming to pay their respects, he mostly drove them away with his staff, or said, 'One moment too late,' or 'Strike the Guannan drum.' But few of his contemporaries could understand and respond to him.
Zen Master Xuanzhen of Shuangling
Initially, he asked Zen Master Daowu: 'Why are the footprints of a Bodhisattva without supernatural powers difficult to find?' Daowu said, 'Only those who share the same path know.' Xuanzhen said, 'Does the abbot know?' Daowu said, 'I do not know.' Xuanzhen said, 'Why do you not know?' Daowu said, 'Go! You do not understand my words.' Later, the master realized the meaning of Zen at Yanguan.
Zen Master Jianzong of Jingshan
There was a young novice, Hongyin, who prided himself on lecturing and debating. The master said to him, 'The Buddha's true Dharma is direct and forgets explanations. What is the benefit of you counting the sands of the sea? If you can only not hold onto knowledge and views, extinguish external conditions, and leave all thoughts, that is your true nature.' Hongyin was at a loss. Then he bid farewell to travel around, and only at Weishan did he realize the profound meaning, and then he succeeded Weishan.
Zen Master Lingxun of Furong
[Verse] The master bid farewell to Zen Master Guizong. Guizong asked, 'Where are you going?' The master said, 'Returning to the mountains.' Guizong said, 'You have been here for many years, pack your bags, and then come back and I will explain the Buddha Dharma to you.' The master packed up and went up. Guizong said, 'Come closer.' The master then came closer. Guizong said, 'The weather is cold, take care on the road.' The master understood these words and immediately forgot his previous understanding.
Great Master Damao of Silla
Ascended the hall and said: 'If you want to know the teacher of all Buddhas, recognize it within the mind of ignorance (avidyā); if you want to know the permanent and unfading nature, recognize it in the changing places of all things.'
Zen Master Zhitong of Mount Wutai (who called himself Great [Divine] Buddha)
[Verse] Initially, he was under Zen Master Guizong. Suddenly one night, he shouted repeatedly, 'I have had a great enlightenment!' The crowd was shocked. The next day, he ascended the hall, and the crowd gathered. Guizong said, 'The monk who had a great enlightenment last night, come out.' The master came out and said, 'It is I.' Guizong said, 'What principle did you see that you said you had a great enlightenment? Try to say it.' The master...
曰。師姑元是女人作。宗異之。師便辭去。宗門送。與提笠子。師接得笠子。戴頭上便行。更不回顧。臨終有偈曰。舉手攀南鬥。回身倚北辰。出頭天外看。誰是我般人。
杭州天龍和尚
上堂。大眾莫待老僧來上便上來。下去便下去。各有華藏性海。具足功德無礙光明。各各參取。
杭州刺史白居易
久參佛光。得心法。兼稟大乘金剛寶戒。(云云)凡守任處。多訪祖道。學無常師。
鎮州普化和尚
【頌】師事盤山。密授真訣。而徉狂出言無度。暨盤山順世。乃于北地行化。或城市。或冢間。振一鐸曰。明頭來明頭打。暗頭來暗頭打。四方八面來。旋風打。虛空來連架打。一日臨濟令僧捉住曰。總不恁么來時如何。師拓開曰。來日大悲院裡有齋。僧回舉似濟。濟曰。我從來疑著這漢。凡見人無高下。皆振鐸一聲。
【頌】臨濟一日與河陽木塔長老。同在僧堂內坐。正說師每日在街市掣風掣顛。知他是凡是聖。師忽入來。濟便問。汝是凡是聖。師曰。汝且道。我是凡是聖。濟便喝。師以手指曰。河陽新婦子。木塔老婆禪。臨濟小廝兒。卻具一隻眼。濟曰這賊。師曰賊賊。便出去。
壽州良遂禪師
【頌】參麻谷。谷見來。便將鋤頭去鋤草。師到鋤草處。谷
【現代漢語翻譯】 現代漢語譯本： 說：『師姑原來是女人做的。』宗感到驚異。師姑於是告辭離去。宗在門口送別，遞給她斗笠。師姑接過斗笠，戴在頭上就走了，沒有回頭。臨終時留下一偈語：『舉手攀摘南斗星，回身依靠北極星。探頭到天外看看，有誰像我這樣的人？』 杭州天龍和尚 上堂說法：『各位不要等老僧我來才上來，下去才下去。各自都有華藏性海（比喻佛性如華藏世界般廣大），具足功德無礙光明，各自參悟領會。』 杭州刺史白居易（772年-846年） 長久參學佛光禪師，得到心法，並接受大乘金剛寶戒。（此處省略）凡是到任的地方，大多尋訪祖師之道，學習沒有固定的老師。 鎮州普化和尚 【頌】侍奉盤山禪師，秘密傳授真訣。但普化佯裝癲狂，言語沒有節制。等到盤山禪師圓寂后，便在北方各地弘法。有時在城市，有時在墳墓間，搖著鈴鐺說：『明頭來就打明頭，暗頭來就打暗頭。四面八方來，就旋風般地打。虛空來，就連架一起打。』有一天，臨濟禪師讓僧人抓住普化說：『總不這樣來時，又該如何？』普化推開僧人說：『明日大悲院裡有齋飯。』僧人回去告訴臨濟禪師，臨濟說：『我一直懷疑這個傢伙。』凡是見到人，無論地位高低，都搖鈴一聲。 【頌】臨濟禪師有一天與河陽木塔長老，一同在僧堂內坐著。正談論普化禪師每日在街市上瘋瘋癲癲，不知道他是凡人還是聖人。普化禪師忽然進來，臨濟禪師便問：『你是凡人還是聖人？』普化禪師說：『你且說說，我是凡人還是聖人？』臨濟禪師便喝斥一聲。普化禪師用手指著說：『河陽的新媳婦，木塔的老婆禪，臨濟的小廝兒，卻具一隻眼。』臨濟禪師說：『這賊！』普化禪師說：『賊賊！』便出去了。 壽州良遂禪師 【頌】參拜麻谷禪師。麻谷禪師見到他來，便拿著鋤頭去鋤草。良遂禪師走到鋤草的地方。
【English Translation】 English version: He said, 'The Shigu (female monk) was originally made by a woman.' Zong was surprised by this. The Shigu then bid farewell and left. Zong saw her off at the gate, handing her a bamboo hat. The Shigu took the hat, put it on her head, and left without looking back. Before her death, she left a verse: 'Raise my hand to pluck the Southern Dipper, turn around to lean on the Northern Star. Peering out beyond the heavens, who is like me?' Zen Master Tianlong of Hangzhou Ascending the Dharma hall, he said: 'Everyone, do not wait for this old monk to come up before you come up, or go down before you go down. Each of you possesses the Huazang (Avatamsaka) nature-sea (metaphor for the vastness of Buddha-nature), complete with unobstructed light of merit and virtue. Each of you should contemplate and realize this.' Bai Juyi (772-846), Prefect of Hangzhou He studied with Zen Master Foguang for a long time, obtaining the mind-dharma, and received the Great Vehicle Vajra Precious Precepts. (Omitted here) Wherever he was assigned, he mostly sought the way of the patriarchs, learning without a fixed teacher. Zen Master Puhua of Zhenzhou [Verse] He served Zen Master Panshan, who secretly transmitted the true secret. However, Puhua feigned madness, and his words were unrestrained. After Zen Master Panshan passed away, he propagated the Dharma in various places in the north. Sometimes in cities, sometimes among tombs, he shook a bell, saying: 'If the bright head comes, strike the bright head; if the dark head comes, strike the dark head. If it comes from all directions, strike it like a whirlwind. If it comes from emptiness, strike it together with the frame.' One day, Zen Master Linji ordered a monk to seize Puhua, saying: 'If it doesn't come like this, what then?' Puhua pushed the monk away, saying: 'Tomorrow there will be a vegetarian feast at the Great Compassion Monastery.' The monk returned and told Zen Master Linji, who said: 'I have always suspected this fellow.' Whenever he saw someone, regardless of their status, he would shake the bell once. [Verse] One day, Zen Master Linji and Elder Muta of Heyang were sitting together in the monks' hall. They were discussing how Zen Master Puhua acted crazy in the streets every day, and they didn't know if he was an ordinary person or a sage. Zen Master Puhua suddenly entered, and Zen Master Linji asked: 'Are you an ordinary person or a sage?' Zen Master Puhua said: 'You tell me, am I an ordinary person or a sage?' Zen Master Linji then shouted. Zen Master Puhua pointed his finger and said: 'The new bride of Heyang, the old woman's Zen of Muta, the young servant of Linji, yet possesses one eye.' Zen Master Linji said: 'This thief!' Zen Master Puhua said: 'Thief, thief!' and then left. Zen Master Liang Sui of Shouzhou [Verse] He visited Zen Master Magu. When Zen Master Magu saw him coming, he took a hoe and went to weed the grass. Zen Master Liang Sui went to the place where he was weeding.
殊不顧。便歸方丈閉卻門。師次日復去。谷又閉門。師乃敲門。谷問阿誰。師曰良遂。才稱名。忽然契悟。曰和尚莫謾良遂。良遂若不來禮拜和尚。洎被經論賺過一生。谷便開門相見。及歸講肆。謂眾曰。諸人知處。良遂總知。良遂知處。諸人不知。
薯山慧超禪師
洞山來禮拜次。師曰。汝已住一方。又來這裡作么。曰良價無奈疑何。特來見和尚。師召良價。價應諾。師曰。是甚麼。價無語。師曰。好個佛。祇是無光𦦨。
䖍州處微禪師
僧問。三乘十二分教。體理得妙。與祖意是同是別。師曰。須向六句外鑒。不得隨聲色轉。曰如何是六句。師曰。語底。默底。不語。不默。總是。總不是。汝合作么生。僧無對。
薦福弘辯禪師
唐宣宗問。云何名戒。對曰。防非止惡謂之戒。帝曰。云何為定。對曰。六根涉境。心不隨緣名定。帝曰。云何為慧。對曰。心境俱空。照覺無惑名慧。帝曰。何為方便。對曰。方便者。隱實覆相。權巧之門也。被接中下。曲施誘迪。謂之方便。設為上根。言舍方便但說無上道者。斯亦方便之談。乃至祖師玄言。忘功絕謂。亦無出方便之跡。帝曰。何為佛心。對曰。佛者西天之語。唐言覺。謂人有智慧覺照為佛心。心者佛之別名。有百千異號。體唯
【現代漢語翻譯】 現代漢語譯本 殊不顧。便歸方丈閉卻門。禪師第二天又去，谷泉禪師仍然閉門不見。禪師於是敲門。谷泉禪師問：『是誰？』禪師說：『是良遂。』剛一報上名字，忽然就領悟了。說：『和尚不要欺騙良遂（良遂：人名）。良遂如果不是來禮拜和尚，幾乎被經論欺騙過了一生。』谷泉禪師便開門相見。等到良遂禪師回到講經的地方，對眾人說：『你們知道的地方，良遂全都知道。良遂知道的地方，你們卻不知道。』
薯山慧超禪師
洞山禪師來禮拜。慧超禪師問：『你已經住持一方，又來這裡做什麼？』洞山禪師說：『良價（良價：洞山禪師的法名）無奈還有疑惑，特來見和尚。』慧超禪師召喚：『良價！』洞山禪師應諾。慧超禪師說：『這是什麼？』洞山禪師無語。慧超禪師說：『好一個佛，只是沒有光彩。』
虔州處微禪師
有僧人問：『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），體悟其中的道理非常精妙，與祖師的意旨是相同還是不同？』處微禪師說：『必須在六句之外去領會，不能隨著聲音和色相流轉。』僧人問：『如何是六句？』處微禪師說：『說的，沉默的，不說，不沉默，總是，總不是。你打算怎麼做？』僧人無言以對。
薦福弘辯禪師
唐宣宗（唐宣宗：唐朝皇帝，810-859）問：『如何稱之為戒？』弘辯禪師回答說：『防止錯誤，停止作惡，就叫做戒。』皇帝問：『如何稱之為定？』弘辯禪師回答說：『六根（六根：眼、耳、鼻、舌、身、意）接觸外境，心不隨外緣而動，就叫做定。』皇帝問：『如何稱之為慧？』弘辯禪師回答說：『心和境都空寂，覺照而沒有迷惑，就叫做慧。』皇帝問：『什麼是方便？』弘辯禪師回答說：『方便，是隱藏真實，覆蓋實相，是權巧的法門。用來接引中下根器的人，委婉地施教，誘導開悟，就叫做方便。假設是上等根器的人，說捨棄方便，只說無上道，這也是方便的說法。乃至祖師的玄妙言語，忘卻功用，斷絕言說，也沒有超出方便的痕跡。』皇帝問：『什麼是佛心？』弘辯禪師回答說：『佛，是西天的說法，唐朝話叫做覺，意思是人有智慧覺照就是佛心。心，是佛的別名，有百千不同的名稱，本體只有一個。』
【English Translation】 English version He paid no attention and returned to his room, closing the door. The master went again the next day, but Guquan still kept the door closed. The master then knocked on the door. Guquan asked, 'Who is it?' The master said, 'It is Liang Sui (Liang Sui: a person's name).' As soon as he announced his name, he suddenly had an enlightenment. He said, 'Venerable monk, do not deceive Liang Sui. If Liang Sui had not come to pay respects to the venerable monk, he would have been deceived by the scriptures all his life.' Guquan then opened the door to meet him. When Liang Sui returned to the lecture hall, he said to the assembly, 'What you all know, Liang Sui knows completely. What Liang Sui knows, you all do not know.'
Chan Master Huichao of Shushan
Dongshan (Dongshan: Chan master's name) came to pay respects. The master said, 'You are already in charge of a region, what are you doing here?' Dongshan said, 'Liangjia (Liangjia: Dongshan's Dharma name) cannot help but have doubts, so I have come to see the venerable monk.' The master called out, 'Liangjia!' Liangjia responded. The master said, 'What is this?' Liangjia was speechless. The master said, 'A good Buddha, but without radiance.'
Chan Master Chuwei of Qianzhou
A monk asked, 'The Three Vehicles and Twelve Divisions of Teachings (Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna; Twelve Divisions of Teachings: twelve categories of Buddhist scriptures), understanding the principles is extremely subtle. Are they the same as or different from the Patriarch's intention?' Chuwei said, 'You must discern beyond the six phrases, and not be swayed by sound and form.' The monk asked, 'What are the six phrases?' The master said, 'Speaking, being silent, not speaking, not being silent, always is, always is not. What do you intend to do?' The monk had no reply.
Chan Master Hongbian of Jianfu
Emperor Xuanzong of Tang (Tang Xuanzong: Emperor of the Tang Dynasty, 810-859) asked, 'What is called precepts?' Hongbian replied, 'Preventing errors and stopping evil is called precepts.' The emperor asked, 'What is called samadhi?' Hongbian replied, 'When the six senses (six senses: eyes, ears, nose, tongue, body, mind) encounter external objects, the mind does not follow external conditions, this is called samadhi.' The emperor asked, 'What is called wisdom?' Hongbian replied, 'When both mind and object are empty, illuminating and without delusion is called wisdom.' The emperor asked, 'What is expediency?' Hongbian replied, 'Expediency is concealing the truth, covering the true form, it is a skillful means. It is used to receive those of middle and lower capacity, teaching in a roundabout way, guiding and enlightening, this is called expediency. Supposing it is for those of superior capacity, saying to abandon expediency and only speak of the unsurpassed path, this is also a statement of expediency. Even the profound words of the patriarchs, forgetting merit and cutting off speech, do not go beyond the traces of expediency.' The emperor asked, 'What is the Buddha-mind?' Hongbian replied, 'Buddha is a term from the Western Heaven, in the Tang language it is called '覺' (jué), meaning that a person with wisdom and illumination has the Buddha-mind. Mind is another name for Buddha, with hundreds and thousands of different names, but the essence is only one.'
其一。無形狀。非青黃赤白。男女等相。在天非天。在人非人。而現天現人。能男能女。非始非終。無生無滅。故號靈覺之性。如陛下日應萬機。即是陛下佛心。假使千佛共傳。而不念別有所得也。帝曰。如今有人唸佛如何。對曰。如來出世。為天人師。善知識。隨根器而說法。為上根者開最上乘。頓悟至理。中下者。未能頓曉。是以佛為韋提希。權開十六觀門。令唸佛生於極樂。故經云。是心作佛。是心是佛。心外無佛。佛外無心。帝曰。有人持經唸佛。持咒求佛如何。對曰。如來種種開贊。皆為最上一乘。如百川眾流。莫不朝宗于海。如是差別諸數。皆歸薩婆若海。帝曰。祖師既契會心印。金剛經云。無所得法如何。對曰。佛之一化。實無一法與人。但示眾人。各各自性。同一法藏。當時然燈如來。但印釋迦本法而無所得。方契然燈本意。故經云。無我無人。無眾生無壽者。是法平等。修一切善法。不住于相。帝曰。禪師既會祖意。還禮佛轉經否。對曰。沙門釋子。禮佛轉經。蓋是住持常法。有四報焉。然依佛戒修身。參尋知識。漸修萬行。履踐如來所行之跡。帝曰。何為頓見。何為漸修。對曰。頓明自性。與佛同儔。然有無始染習。故假漸修對治。令順性起用。如人吃飯。不一口便飽。師是日辯對七刻。賜紫方
袍。號圓智禪師。
朗州古堤和尚
仰山到參。師曰。去。汝無佛性。山叉手近前三步。應喏。師笑曰。子甚麼處得此三昧來。山曰。我從耽源處得名。溈山處得地。師曰。莫是溈山的子么。山曰。世諦即不無。佛法即不敢。山卻問。和尚從甚處得此三昧。師曰。我從章敬處得此三昧。山嘆曰。不可思議。來者難為湊泊。
河中府公畿和尚
【頌】因往羅漢路。路逢一騎牛翁。師曰。羅漢路向什麼處去。翁拍牛云。道道。師喝曰。這畜生。翁曰。羅漢路向什麼處去。師卻拍牛曰。道道。翁曰。直饒與么。猶少蹄角在。師便打。翁便拍牛走【增收】。
秘魔巖和尚
【頌】常持一木叉。每見僧來禮拜。即叉卻頸曰。那個魔魅。教汝出家。那個魔魅。教汝行腳。道得也叉下死。道不得也叉下死。速道速道。學徒鮮有對者。霍山通和尚訪師。才見不禮拜。便攛入懷裡。師拊通三下。通起拍手曰。師兄三千里外賺我來。三千里外賺我來。便回。
湖南祇林和尚
【頌】每叱文殊普賢。皆為精魅。手持木劍。自謂降魔。才見僧來參。便曰。魔來也。魔來也。以劍亂揮歸方丈。如是十二年後。置劍無言。僧問。十二年前。為甚麼降魔。師曰。賊不打貧兒家。曰十二年後。為甚麼
【現代漢語翻譯】 現代漢語譯本： 圓智禪師，身披袈裟。 朗州古堤和尚 仰山前去參拜。古堤和尚說：『走開，你沒有佛性。』仰山拱手向前走了三步，應了一聲『喏』。古堤和尚笑著說：『你從什麼地方得到這種三昧（Samadhi，定）？』仰山說：『我從耽源處得到了名，從溈山（771-853）處得到了地。』古堤和尚說：『莫非你是溈山的弟子嗎？』仰山說：『世俗的諦理上不能說沒有，但佛法上卻不敢這樣說。』仰山反問：『和尚從什麼地方得到這種三昧？』古堤和尚說：『我從章敬處得到這種三昧。』仰山感嘆道：『不可思議，來者難以接近。』 河中府公畿和尚 【頌】因為前往羅漢的路，路上遇到一位騎牛的老翁。和尚問：『羅漢路往什麼地方去？』老翁拍著牛說：『道道（說，說）。』和尚呵斥道：『這畜生！』老翁說：『羅漢路往什麼地方去？』和尚也拍著牛說：『道道。』老翁說：『即使這樣，還缺少蹄角。』和尚便打他，老翁便拍著牛走了。 秘魔巖和尚 【頌】常常拿著一根木叉，每當看見僧人來禮拜，就用木叉叉住僧人的脖子說：『哪個魔魅，教你出家？哪個魔魅，教你行腳？』說得出來就木叉下死，說不出來也木叉下死。快說快說！』學徒很少有能回答的。霍山通和尚拜訪秘魔巖和尚，剛見面不禮拜，就竄入秘魔巖和尚的懷裡。秘魔巖和尚拍了霍山通和尚三下。霍山通和尚起身拍手說：『師兄三千里外騙我來，三千里外騙我來。』便回去了。 湖南祇林和尚 【頌】常常呵斥文殊（Manjusri）、普賢（Samantabhadra），說他們都是妖精鬼怪。手裡拿著木劍，自稱是降魔。剛看見僧人來參拜，便說：『魔來了，魔來了！』用劍亂揮，然後回到方丈。這樣過了十二年後，放下劍不再說話。僧人問：『十二年前，為什麼降魔？』和尚說：『賊不打貧兒家。』僧人問：『十二年後，為什麼……』
【English Translation】 English version: A robe. He was named Zen Master Yuanzhi. Monk Guti of Langzhou Yangshan went to visit him. The master said, 'Go away. You have no Buddha-nature.' Yangshan bowed with his hands folded and took three steps forward, responding with 'Yes.' The master laughed and said, 'Where did you get this Samadhi (定, meditative absorption) from?' Yangshan said, 'I got the name from Damyuan and the ground from Weishan (771-853).' The master said, 'Could you be a disciple of Weishan?' Yangshan said, 'In terms of worldly truth, it's not nonexistent, but in terms of the Buddha-dharma, I dare not say so.' Yangshan then asked, 'Where did the master get this Samadhi from?' The master said, 'I got this Samadhi from Zhangjing.' Yangshan exclaimed, 'Inconceivable! It's difficult for newcomers to approach.' Monk Gongji of Hezhong Prefecture [Verse] Because he was going to the Arhat's path, he met an old man riding an ox on the road. The master asked, 'Which way does the Arhat's path go?' The old man patted the ox and said, 'Tell, tell.' The master scolded, 'This animal!' The old man said, 'Which way does the Arhat's path go?' The master also patted the ox and said, 'Tell, tell.' The old man said, 'Even so, it still lacks hooves and horns.' The master then hit him, and the old man patted the ox and left. Monk Bimo Rock [Verse] He always held a wooden fork. Whenever he saw a monk coming to bow, he would fork the monk's neck and say, 'Which demon taught you to become a monk? Which demon taught you to travel?' If you can say it, you die under the fork; if you can't say it, you also die under the fork. Speak quickly, speak quickly!' Few students could answer. Monk Huoshan Tong visited the master. As soon as he saw him, he didn't bow but rushed into the master's arms. The master patted Tong three times. Tong got up, clapped his hands, and said, 'Brother, you tricked me from three thousand miles away, tricked me from three thousand miles away.' Then he left. Monk Qilin of Hunan [Verse] He often scolded Manjusri (文殊) and Samantabhadra (普賢), saying they were all goblins. Holding a wooden sword, he claimed to be subduing demons. As soon as he saw a monk coming to visit, he would say, 'The demon is here, the demon is here!' He would wave the sword wildly and return to his abbot's room. After twelve years, he put down the sword and said nothing. A monk asked, 'Twelve years ago, why were you subduing demons?' The master said, 'Thieves don't rob poor people's houses.' The monk asked, 'Twelve years later, why...'
不降魔。師曰。賊不打貧兒家。
黃州齊安禪師
僧問如何識得自己佛。師曰。一葉明時消不盡。松風韻罷怨無人。曰如何是自己佛。師曰。草前駿馬實難窮。妙盡還須畜生行。
睦州陳尊宿
持戒精嚴。學通三藏。遊方契旨于黃檗。后為四眾請住觀音院。常百餘眾。經數十載。
【頌】學者叩激。隨問遽答。詞語峻險。既非循轍。故淺機之流。往往𠷣之。唯玄學性敏者欽伏。由是諸方歸慕。咸以尊宿稱。后歸開元。居房織蒲鞋以養母。故有陳蒲鞋之號。或見講僧。乃召曰座主。主應諾。師曰。擔板漢。
【頌】一日晚參。謂眾曰。汝等諸人。還得個入頭處也未。若未得個入頭處。須覓個入頭處。若得個入頭處。已后不得孤負老僧。時有僧出禮拜曰。某甲終不敢孤負和尚。師曰。早是孤負我了也。又曰。明明向你道。尚自不會。何況蓋覆將來。
【頌】師見僧。乃曰。現成公案。放汝三十棒。曰某甲如是。師曰。三門頭金剛。為甚麼舉拳。曰金剛尚乃如是。師便打。
○問如何是向上一路。師曰。要道有甚麼難。曰請師道。師曰。初三十一。中九下七。
【頌】問以一重去一重即不問。不以一重去一重時如何。師曰。昨朝栽茄子。今日種冬瓜。
○問
【現代漢語翻譯】 不降魔。師曰。賊不打貧兒家。 現代漢語譯本：不降伏邪魔。禪師說：『強盜不會打劫一無所有的窮人家。』
黃州齊安禪師 僧問如何識得自己佛。師曰。一葉明時消不盡。松風韻罷怨無人。曰如何是自己佛。師曰。草前駿馬實難窮。妙盡還須畜生行。 現代漢語譯本：有僧人問：『如何才能認識自己的佛性？』禪師說：『一片樹葉在陽光下閃耀，其光明是無窮無盡的。松風停止了韻律，也沒有人會因此抱怨。』僧人又問：『什麼是自己的佛性？』禪師說：『草地上的駿馬，其潛力是難以窮盡的，要完全領悟佛法的奧妙，還需要像牲畜一樣去實踐。』
睦州陳尊宿 持戒精嚴。學通三藏。遊方契旨于黃檗（指唐代禪師）。后為四眾請住觀音院。常百餘眾。經數十載。 現代漢語譯本：陳尊宿持戒非常嚴格，精通三藏經典。遊歷四方時，在黃檗禪師處領悟了禪宗的宗旨。後來被僧、尼、士、庶四眾弟子請到觀音院主持，常有百餘人追隨，歷經數十年。
【頌】學者叩激。隨問遽答。詞語峻險。既非循轍。故淺機之流。往往𠷣之。唯玄學性敏者欽伏。由是諸方歸慕。咸以尊宿稱。后歸開元（唐玄宗年號，713-741），居房織蒲鞋以養母。故有陳蒲鞋之號。或見講僧。乃召曰座主。主應諾。師曰。擔板漢。 現代漢語譯本：學者前來請教，陳尊宿總是能迅速回答。他的言辭峻峭而充滿禪機，不落俗套。因此，那些理解力淺薄的人往往會誹謗他，只有那些精通玄學、天性聰敏的人才會欽佩信服。因此，各方人士都仰慕他，都尊稱他為尊宿。後來他回到開元，住在簡陋的房間里，靠編織蒲草鞋來贍養母親，所以有了『陳蒲鞋』的稱號。有時他看到講經的僧人，就召喚道：『座主！』講經僧人應諾。陳尊宿就說：『你真是個死腦筋的人！』
【頌】一日晚參。謂眾曰。汝等諸人。還得個入頭處也未。若未得個入頭處。須覓個入頭處。若得個入頭處。已后不得孤負老僧。時有僧出禮拜曰。某甲終不敢孤負和尚。師曰。早是孤負我了也。又曰。明明向你道。尚自不會。何況蓋覆將來。 現代漢語譯本：一天晚上，陳尊宿在晚參時對眾人說：『你們這些人，有沒有找到入門的途徑？如果還沒有找到入門的途徑，就必須去尋找。如果找到了入門的途徑，以後就不能辜負老僧我。』當時有個僧人出來禮拜說：『我絕對不敢辜負和尚您。』陳尊宿說：『你早就已經辜負我了。』又說：『明明地告訴你們，尚且不能領會，更何況是遮遮掩掩地將來呢？』
【頌】師見僧。乃曰。現成公案。放汝三十棒。曰某甲如是。師曰。三門頭金剛。為甚麼舉拳。曰金剛尚乃如是。師便打。 現代漢語譯本：陳尊宿看見一個僧人，就說：『這是現成的公案，先打你三十棒。』僧人說：『我就是這樣。』陳尊宿說：『山門前的金剛，為什麼要舉起拳頭？』僧人說：『金剛尚且如此。』陳尊宿就打了他。
○問如何是向上一路。師曰。要道有甚麼難。曰請師道。師曰。初三十一。中九下七。 現代漢語譯本：有人問：『什麼是更進一步的道路？』陳尊宿說：『要說出來有什麼難的？』那人說：『請您開示。』陳尊宿說：『初三十一，中九下七。』（這是一種隱晦的表達方式，意在引導學人自己去領悟。）
【頌】問以一重去一重即不問。不以一重去一重時如何。師曰。昨朝栽茄子。今日種冬瓜。 現代漢語譯本：有人問：『如果用一層去掉一層，那就不問了。不用一層去掉一層時，又該如何？』陳尊宿說：『昨天栽茄子，今天種冬瓜。』（意指順其自然，不要執著于某種固定的方法。）
○問 現代漢語譯本：有人問
【English Translation】 Not subduing demons. The master said: 'Thieves don't rob the homes of the poor.' English version: Not subduing demons. The master said, 'Thieves do not strike at the homes of the poor.'
Zen Master Qi'an of Huangzhou A monk asked, 'How can one recognize one's own Buddha?' The master said, 'A single leaf shines brightly, its light inexhaustible. When the rhythm of the pine breeze ceases, no one complains.' The monk asked, 'What is one's own Buddha?' The master said, 'A fine horse before the grass is truly difficult to fathom. To fully realize the subtlety, one must act like a beast.' English version: A monk asked, 'How does one recognize one's own Buddha-nature?' The master said, 'A single leaf, when illuminated, is inexhaustible. When the pine wind ceases its melody, no one complains.' The monk asked, 'What is one's own Buddha-nature?' The master said, 'A fine horse before the grass is truly difficult to fathom. To fully realize the subtlety, one must act like a beast.'
Venerable Chen of Muzhou He upheld the precepts strictly and was versed in the Three Baskets (Tripitaka). He traveled widely and attained the essence of Zen under Huangbo (referring to the Zen master of the Tang Dynasty). Later, he was invited by the four assemblies (monks, nuns, laymen, and laywomen) to reside at Guanyin Monastery, where he often had over a hundred followers for several decades. English version: He maintained the precepts with utmost rigor and was versed in the Tripitaka. He traveled widely and attained the essence of Zen under Huangbo. Later, he was invited by the four assemblies to reside at Guanyin Monastery, where he often had over a hundred followers for several decades.
[Verse] Scholars knocked and urged him, and he answered swiftly to every question. His words were stern and perilous, never following the beaten path. Therefore, those of shallow understanding often slandered him. Only those with a profound understanding of metaphysics and a quick mind admired and submitted to him. Consequently, people from all directions admired him and called him 'Venerable.' Later, he returned to Kaiyuan (Tang Dynasty reign period, 713-741), living in a simple room and weaving rush sandals to support his mother. Hence, he was known as 'Chen the Rush-Sandal Maker.' Sometimes, upon seeing a lecturing monk, he would call out, 'Lecturer!' When the lecturer responded, the master would say, 'You are a blockhead!' English version: [Verse] Scholars knocked and urged him, and he answered swiftly to every question. His words were stern and perilous, never following the beaten path. Therefore, those of shallow understanding often slandered him. Only those with a profound understanding of metaphysics and a quick mind admired and submitted to him. Consequently, people from all directions admired him and called him 'Venerable.' Later, he returned to Kaiyuan, living in a simple room and weaving rush sandals to support his mother. Hence, he was known as 'Chen the Rush-Sandal Maker.' Sometimes, upon seeing a lecturing monk, he would call out, 'Lecturer!' When the lecturer responded, the master would say, 'You are a blockhead!'
[Verse] One evening during the evening assembly, he said to the assembly, 'Have you all found a way in yet? If you haven't found a way in, you must seek a way in. If you have found a way in, you must not let down this old monk in the future.' At that time, a monk came forward, bowed, and said, 'I would never dare to let down the Abbot.' The master said, 'You have already let me down.' He also said, 'I am telling you plainly, and you still don't understand. How much less will you understand if it is covered up in the future?' English version: [Verse] One evening during the evening assembly, he said to the assembly, 'Have you all found a way in yet? If you haven't found a way in, you must seek a way in. If you have found a way in, you must not let down this old monk in the future.' At that time, a monk came forward, bowed, and said, 'I would never dare to let down the Abbot.' The master said, 'You have already let me down.' He also said, 'I am telling you plainly, and you still don't understand. How much less will you understand if it is covered up in the future?'
[Verse] The master saw a monk and said, 'A ready-made case! I'll give you thirty blows.' The monk said, 'I am like this.' The master said, 'Why does the Vajra at the three gates raise his fist?' The monk said, 'Even the Vajra is like this.' The master then struck him. English version: [Verse] The master saw a monk and said, 'A ready-made case! I'll give you thirty blows.' The monk said, 'I am like this.' The master said, 'Why does the Vajra at the three gates raise his fist?' The monk said, 'Even the Vajra is like this.' The master then struck him.
○ Someone asked, 'What is the path beyond?' The master said, 'What difficulty is there in speaking of it?' The person said, 'Please tell me.' The master said, 'The beginning is thirty-one, the middle is nine, and the end is seven.' English version: ○ Someone asked, 'What is the path beyond?' The master said, 'What difficulty is there in speaking of it?' The person said, 'Please tell me.' The master said, 'The beginning is thirty-one, the middle is nine, and the end is seven.' (This is an obscure expression intended to guide the student to realize it themselves.)
[Verse] Someone asked, 'I won't ask about removing one layer with another. What about not removing one layer with another?' The master said, 'Yesterday I planted eggplants, today I planted winter melons.' English version: [Verse] Someone asked, 'I won't ask about removing one layer with another. What about not removing one layer with another?' The master said, 'Yesterday I planted eggplants, today I planted winter melons.' (Meaning to let things be natural and not be attached to a fixed method.)
○ Asked English version: ○ Asked
。某甲講兼行腳。不會教意時如何。師曰。灼然實語當懺悔。曰乞師指示。師曰。汝若不問老僧。即緘口無言。汝既問老僧。不可緘口去也。曰請師便道。師曰。心不負人。面無慚色。
【頌】問高揖釋迦。不拜彌勒時如何。師曰。昨日有人問。趁出了也。曰和尚恐某甲不實那。師曰。拄杖不在。苕帚柄聊與三十。
【評】【頌】問僧。近離甚處。僧便喝。師曰。老僧被你一喝。僧又喝。師曰。三喝四喝後作么生。僧無語。師便打曰。這掠虛漢。
【頌】秀才訪師。稱會二十四家書。師以拄杖空中點一點曰。會么。秀才罔措。師曰。又道會。二十四家書。永字八法也不識。
【頌】上堂。裂開也在我。捏聚也在我。時有僧問。如何是裂開。師曰。三九二十七。菩提涅槃。真如解脫。即心即佛。我且與么道。你又作么生。曰某甲不與么道。師曰。盞子撲落地。碟子成七片。曰如何捏聚。師乃斂手而坐。
【頌】師看經次。陳操尚書問。和尚看甚麼經。師曰。金剛經。書曰。六朝翻譯。此當第幾。師舉起經曰。一切有為法。如夢幻泡影。
【頌】師問秀才。先輩治甚經。才曰治易。師曰。易中道。百姓日用而不知。且道不知個甚麼。才曰。不知其道。師曰。作么生是道。才無對。
【現代漢語翻譯】 現代漢語譯本：有人問某甲（某人）講說兼修行腳頭禪，如果他不懂得教義時該怎麼辦？ 師父說：『確實是真實的話語就應當懺悔。』 那人說：『請師父指示。』 師父說：『你若是不問老僧我，我就閉口不言。你既然問老僧我，就不可閉口走開。』 那人說：『請師父開示。』 師父說：『心不虧欠於人，面色自然沒有慚愧之色。』
【頌】有人問：『高傲地向釋迦（Sakyamuni，佛教創始人）作揖，而不拜彌勒（Maitreya，未來佛）時，該如何是好？』 師父說：『昨天有人這樣問，已經被我趕出去了。』 那人說：『和尚恐怕我不實在吧？』 師父說：『拄杖不在，暫且給你三十個笤帚把子。』
【評】【頌】有僧人問：『近來從哪裡離開？』 僧人便喝了一聲。 師父說：『老僧我被你一喝。』 僧人又喝了一聲。 師父說：『三喝四喝之後又該如何？』 僧人無話可說。 師父便打他說：『這虛張聲勢的傢伙。』
【頌】有秀才拜訪師父，自稱精通二十四家書法。 師父用拄杖在空中點了一下說：『會嗎？』 秀才茫然不知所措。 師父說：『又說精通二十四家書法，《永字八法》也不認識。』
【頌】師父上堂說法：『裂開也在我，捏合也在我。』 當時有僧人問：『如何是裂開？』 師父說：『三九二十七，菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅），真如（Tathata，真如）解脫（Mukti，解脫），即心即佛。我且這麼說，你又怎麼說？』 那人說：『我不這麼說。』 師父說：『盞子撲落地，碟子成七片。』 那人問：『如何是捏合？』 師父於是斂手而坐。
【頌】師父看經書時，陳操尚書問：『和尚看什麼經？』 師父說：『《金剛經》。』 尚書說：『六朝（公元420年-589年）翻譯的，這當是第幾譯本？』 師父舉起經書說：『一切有為法，如夢幻泡影。』
【頌】師父問秀才：『先生研習什麼經書？』 秀才說：『研習《易經》。』 師父說：『《易經》中說，百姓日用而不知，且說不知的是什麼？』 秀才說：『不知其道。』 師父說：『怎麼是道？』 秀才無言以對。
【English Translation】 English version: Someone asked: 'If a certain person speaks about and practices walking meditation, what should be done if he doesn't understand the teachings?' The master said, 'If it is truly honest speech, then one should repent.' The person said, 'Please instruct me.' The master said, 'If you didn't ask this old monk, I would remain silent. Since you have asked me, you cannot just shut your mouth and leave.' The person said, 'Please enlighten me.' The master said, 'If your heart is not indebted to others, your face will naturally be without shame.'
[Verse] Someone asked: 'What should be done when one bows arrogantly to Sakyamuni (the founder of Buddhism) but does not bow to Maitreya (the future Buddha)?' The master said, 'Someone asked that yesterday and was chased out.' The person said, 'Is the master afraid that I am not being sincere?' The master said, 'My staff is not here, so I'll give you thirty broom handles for now.'
[Commentary][Verse] A monk asked: 'Where did you recently depart from?' The monk then shouted. The master said, 'I, the old monk, was shouted at by you.' The monk shouted again. The master said, 'What will happen after three or four shouts?' The monk had nothing to say. The master then hit him, saying, 'This pretentious fellow!'
[Verse] A scholar visited the master, claiming to be proficient in the calligraphy of twenty-four schools. The master pointed in the air with his staff and said, 'Do you understand?' The scholar was at a loss. The master said, 'You said you were proficient in the calligraphy of twenty-four schools, but you don't even recognize the Eight Principles of Yong.'
[Verse] The master ascended the platform to preach: 'Splitting apart is also in me, and uniting is also in me.' At that time, a monk asked, 'What is splitting apart?' The master said, 'Three nines are twenty-seven, Bodhi (enlightenment), Nirvana (liberation), Tathata (suchness), Mukti (deliverance), the mind is Buddha. I'll say it like this for now, what do you say?' The person said, 'I don't say it like that.' The master said, 'The cup falls to the ground, and the plate breaks into seven pieces.' The person asked, 'What is uniting?' The master then folded his hands and sat down.
[Verse] When the master was reading a sutra, Chen Cao, a high-ranking official, asked, 'What sutra are you reading, Master?' The master said, 'The Diamond Sutra.' The official said, 'Translated during the Six Dynasties (420-589 AD), which translation is this?' The master raised the sutra and said, 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows.'
[Verse] The master asked a scholar, 'What scriptures do you study, sir?' The scholar said, 'I study the Book of Changes.' The master said, 'The Book of Changes says that the people use it daily without knowing it. What is it that they do not know?' The scholar said, 'They do not know the Dao.' The master said, 'What is the Dao?' The scholar was speechless.
【頌】示眾曰。大事未明。如喪考妣。大事已明。亦如喪考妣(千峰琬頌云。楊子江頭波浪深。行人到此盡沉吟。他時若到無波處。還似有波時用心)【增收】。
千頃楚南禪師
參黃檗。檗問。子未現三界影像時如何。師曰。即今豈是有耶。檗曰。有無且置。即今如何。師曰。非今古。檗曰。吾之法眼。已在汝躬。
○上堂。諸子設使解得三世佛教。如瓶注水。及得百千三昧。不如一念修無漏道。免被人天因果繫絆。時有僧問。無漏道如何修。師曰。未有阇黎時體取。曰未有某甲時。教誰體。師曰。體者亦無。
烏石靈觀禪師
尋常扄戶。人罕見之。唯一信士。每至食時送供方開。
【頌】一日雪峰伺便扣門。師開門。峰驀胸搊住曰。是凡是聖。師唾曰。這野狐精。便推出閉卻門。峰曰。也祇要識老兄。
○僧到敲門。行者開門便出去。僧入禮拜。問如何是西來意。師曰。適來出去者是甚麼人。僧擬近前。師便推出。閉卻門。
【頌】曹山行腳時。問如何是毗盧師。法身主。師曰。我若向你道。即別有也。曹山舉似洞山。山曰。好個話頭。祇欠進語。何不問為甚麼不道。曹卻來進前語。師曰。若言我不道。即啞卻我口。若言我道。即謇卻我舌。曹山歸。舉
【現代漢語翻譯】 【頌】示眾曰：大事未明，如喪考妣。大事已明，亦如喪考妣（千峰琬頌云：楊子江頭波浪深，行人到此盡沉吟。他時若到無波處，還似有波時用心）【增收】。
千頃楚南禪師
參黃檗（人名）。黃檗問：『子未現三界影像時如何？』禪師答：『即今豈是有耶？』黃檗說：『有無且置，即今如何？』禪師答：『非今古。』黃檗說：『吾之法眼，已在汝躬。』
上堂。諸位，即使解得三世佛教，如瓶注水，及得百千三昧（佛教術語，指止息念慮，使心專注於一境的狀態），不如一念修無漏道（佛教術語，指沒有煩惱和業障的修行道路），免被人天因果繫絆。當時有僧人問：『無漏道如何修？』禪師說：『未有阇黎（梵語，意為弟子）時體取。』僧人問：『未有某甲（古代人常用作自稱）時，教誰體？』禪師說：『體者亦無。』
烏石靈觀禪師
尋常扄戶（關門），人罕見之。唯一信士，每至食時送供方開。
【頌】一日，雪峰（人名）伺便扣門。禪師開門，雪峰驀胸搊住曰：『是凡是聖？』禪師唾曰：『這野狐精！』便推出閉卻門。雪峰說：『也祇要識老兄。』
僧人到敲門。行者（佛教用語，指未正式出家的修行人）開門便出去。僧人入禮拜，問：『如何是西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』禪師說：『適來出去者是甚麼人？』僧人擬近前，禪師便推出，閉卻門。
【頌】曹山（人名）行腳時，問：『如何是毗盧師（佛教用語，指毗盧遮那佛，象徵法身佛）法身主？』禪師說：『我若向你道，即別有也。』曹山舉似洞山（人名）。洞山說：『好個話頭，祇欠進語。何不問為甚麼不道？』曹卻來進前語。禪師說：『若言我不道，即啞卻我口；若言我道，即謇卻我舌。』曹山歸，舉
【English Translation】 【Verse】Instructing the assembly, the master said: 'When the great matter is not clear, it is like losing one's parents. When the great matter is clear, it is also like losing one's parents.' (Qianfeng Wan's verse says: 'The waves at the head of the Yangtze River are deep, travelers here all hesitate. If one day you reach a place without waves, still use your mind as if there were waves.') [Additional Collection].
Chan Master Qianqing Chunan
Visited Huangbo (a person's name). Huangbo asked: 'What is it like when you have not yet manifested the images of the three realms?' The master said: 'Is there such a thing right now?' Huangbo said: 'Let's put aside existence and non-existence. What is it like right now?' The master said: 'Neither ancient nor modern.' Huangbo said: 'My Dharma eye is already in your body.'
Ascending the hall, he said: 'Everyone, even if you understand the Buddhism of the three times like pouring water from a bottle, and attain hundreds of thousands of Samadhis (Buddhist term, referring to a state of stopping thoughts and focusing the mind on one object), it is not as good as cultivating the path of non-outflow (Buddhist term, referring to the path of practice without afflictions and karmic obstacles) for a single moment, so as to avoid being tied up by the cause and effect of humans and devas.' At that time, a monk asked: 'How is the path of non-outflow cultivated?' The master said: 'Embody it before there is a jalin (Sanskrit term, meaning disciple).' The monk asked: 'Before there is so-and-so, who is taught to embody it?' The master said: 'The one who embodies it is also non-existent.'
Chan Master Wushi Lingguan
He usually bolted the door, and people rarely saw him. Only one believer would open the door to deliver food at meal times.
【Verse】One day, Xuefeng (a person's name) waited for an opportunity to knock on the door. The master opened the door, and Xuefeng suddenly grabbed his chest and said: 'Is it ordinary or holy?' The master spat and said: 'This wild fox spirit!' Then he pushed him out and closed the door. Xuefeng said: 'I just want to know you, old brother.'
A monk arrived and knocked on the door. The attendant (Buddhist term, referring to a practitioner who has not yet formally become a monk) opened the door and went out. The monk entered, bowed, and asked: 'What is the meaning of the Western Coming (Zen term, referring to the purpose of Bodhidharma's arrival in China from the West)?' The master said: 'Who was the one who just went out?' The monk tried to approach, but the master pushed him out and closed the door.
【Verse】When Caoshan (a person's name) was traveling, he asked: 'What is the Dharmakaya master of Vairocana Buddha (Buddhist term, referring to Vairocana Buddha, symbolizing the Dharmakaya Buddha)?' The master said: 'If I tell you, it will be something else.' Caoshan told Dongshan (a person's name). Dongshan said: 'A good topic, only lacking further questioning. Why not ask why he doesn't say?' Cao then came forward and asked. The master said: 'If I say I don't say, I will make my mouth mute; if I say I do say, I will make my tongue stammer.' Caoshan returned and told
似洞山。山深肯之。
羅漢宗徹禪師
上堂。僧問。如何是祖師西來意。師曰。骨剉也。
○問如何是南宗北宗。師曰。心為宗。曰還看教也無。師曰。教是心。
○問性地多昏。如何了悟。師曰。煩云風捲。太虛廓清。曰如何得明去。師曰。一輪皎潔。萬里騰光。
相國裴休居士
【頌】守新安日。屬運禪師。初于嶺南黃檗山。舍眾。入大安精舍。混跡勞侶。掃灑殿堂。公入寺燒香。主事祗接。因觀壁畫。乃問是何圖相。主事對曰。高僧真儀。公曰。真儀可觀。高僧何在。主事無對。公曰。此間有禪人否。曰近有一僧。役寺執役。頗似禪者。公曰。可請來詢問得否。於是遽尋檗至。公睹之欣然曰。休適有一問。諸德吝辭。今請上人代酬一語。檗曰。請相公垂問。公舉前話。檗朗聲曰。裴休。公應諾。檗曰。在甚麼處。公當下知旨。如獲髻珠。曰吾師真善知識也。示人克的若是。何故汩沒於此乎。寺眾愕然。自此延入府署。執弟子禮。屢辭不已。復堅請住黃檗山。薦興祖道。仍集黃檗語要。親書序引。
大隨法真禪師
南遊。初見藥山。道吾。云巖。洞山。次至嶺外大溈會下數載。食不至充。臥不求暖。清苦煉行。操履不群。溈深器之。一日問曰。阇黎在老僧此間
【現代漢語翻譯】 現代漢語譯本 如同洞山（地名）一般。山林深邃，定能領悟。
羅漢宗徹禪師
上堂說法。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）？』 禪師說：『骨頭都碎了。』
○問：『什麼是南宗（禪宗慧能一系）北宗（禪宗神秀一系）？』 禪師說：『心為宗。』 僧人說：『還看教義嗎？』 禪師說：『教義就是心。』
○問：『自性心地多昏昧，如何才能了悟？』 禪師說：『煩惱的雲彩被風吹散，廣闊的虛空清澈明凈。』 僧人說：『如何才能得到光明？』 禪師說：『一輪明月皎潔，光芒照耀萬里。』
相國裴休居士
【頌】在守衛新安（地名）的日子裡，遇到了運禪師。運禪師最初在嶺南黃檗山（地名），離開大眾，進入大安精舍，混跡于勞作的僧侶之中，掃灑殿堂。裴休入寺燒香，主事僧人恭敬接待。裴休觀看墻壁上的畫像，於是問這是什麼圖畫。主事僧人回答說：『高僧的畫像。』 裴休說：『畫像可以觀看，高僧在哪裡呢？』 主事僧人無言以對。裴休說：『這裡有禪人嗎？』 主事僧人說：『最近有一個僧人，在寺里做雜役，很像個禪者。』 裴休說：『可以請他來詢問嗎？』 於是立刻找到黃檗禪師。裴休見到他很高興，說：『我剛才有一個問題，各位德高望重的人都不肯回答，現在請上人代為回答一句。』 黃檗禪師說：『請相公提問。』 裴休舉起之前的話。黃檗禪師大聲說：『裴休！』 裴休應諾。黃檗禪師說：『在什麼地方？』 裴休當下明白禪意，如同得到了髻珠（比喻珍貴之物）。說：『吾師真是善知識啊！指示人如此透徹。為何埋沒在這裡呢？』 寺里的僧眾都驚愕不已。從此，裴休延請黃檗禪師到府署，執弟子之禮。多次辭謝不肯，裴休又堅決地請黃檗禪師住在黃檗山，推薦他振興祖師之道。並收集黃檗禪師的語錄要點，親自撰寫序言。
大隨法真禪師
向南遊歷。最初拜見藥山（禪師），道吾（禪師），云巖（禪師），洞山（禪師）。之後到達嶺外大溈山（地名）的溈山靈佑禪師門下數年。吃飯不能吃飽，睡覺不求溫暖。清苦修行，品行操守與衆不同。溈山靈佑禪師非常器重他。一天，溈山靈佑禪師問道：『阇黎（梵語，意為「導師」）在我這裡
【English Translation】 English version Similar to Dongshan (place name). Deep in the mountains, one can surely realize.
Chan Master Luohan Zongche
In an assembly, a 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: 'Bones crushed.'
○ Asked: 'What are the Southern School (Huineng's lineage of Chan) and the Northern School (Shenxiu's lineage of Chan)?' The Master said: 'Mind is the school.' The monk said: 'Do you still look at the teachings?' The Master said: 'The teachings are the mind.'
○ Asked: 'The nature of the mind is often dim, how can one attain enlightenment?' The Master said: 'The clouds of affliction are blown away by the wind, the vast void is clear and bright.' The monk said: 'How can one obtain brightness?' The Master said: 'A round moon is bright and pure, its light shines for ten thousand miles.'
Layman Pei Xiu, the Chancellor
[Eulogy] During the days of guarding Xin'an (place name), he encountered Chan Master Yun. Chan Master Yun initially left the assembly at Huangbo Mountain (place name) in Lingnan, entered the Daan Hermitage, mingled with the laboring monks, and swept the halls. Pei Xiu entered the temple to burn incense, and the abbot respectfully received him. Pei Xiu looked at the paintings on the wall, and then asked what these pictures were. The abbot replied: 'Portraits of eminent monks.' Pei Xiu said: 'The portraits can be viewed, but where are the eminent monks?' The abbot was speechless. Pei Xiu said: 'Are there any Chan practitioners here?' The abbot said: 'Recently there is a monk who does chores in the temple, and he seems like a Chan practitioner.' Pei Xiu said: 'Can you please ask him to come and inquire?' So he immediately found Chan Master Huangbo. Pei Xiu was very happy to see him and said: 'I had a question just now, and the virtuous ones were reluctant to answer, now please Master answer a word for me.' Chan Master Huangbo said: 'Please ask, Chancellor.' Pei Xiu raised the previous words. Chan Master Huangbo said loudly: 'Pei Xiu!' Pei Xiu acknowledged. Chan Master Huangbo said: 'Where is it?' Pei Xiu immediately understood the meaning of Chan, as if he had obtained a jewel on his head (a metaphor for a precious thing). He said: 'My teacher is truly a good teacher! He instructs people so thoroughly. Why are you buried here?' The monks in the temple were all astonished. From then on, Pei Xiu invited Chan Master Huangbo to the government office and performed the rites of a disciple. After repeatedly declining, Pei Xiu firmly invited Chan Master Huangbo to live in Huangbo Mountain, recommending him to revitalize the way of the Patriarchs. And he collected the essential points of Chan Master Huangbo's sayings and personally wrote the preface.
Chan Master Dasui Fazhen
Traveling south. He first visited Yaoshan (Chan Master), Daowu (Chan Master), Yunyan (Chan Master), and Dongshan (Chan Master). After that, he arrived at the Lingyou of Mount Dawei (place name) outside Lingnan for several years. He could not eat enough food, and he did not seek warmth when sleeping. He practiced diligently and his conduct was different from others. Chan Master Lingyou of Mount Wei valued him very much. One day, Chan Master Lingyou of Mount Wei asked: 'Acharya (Sanskrit, meaning 'teacher') here with me
。不曾問一轉話。師曰。教某甲向甚麼處下口。溈曰。何不道。如何是佛。師便作手勢掩溈口。溈嘆曰。子真得其髓。
○上堂。此性本來清凈。具足萬德。但以染凈二緣。而有差別。故諸聖悟之。一向凈用。而成覺道。凡夫迷之。一向染用。沒溺輪迴。其體不二。故般若云。無二無別分。無別無斷故。
【評】【頌】僧問。劫火洞然。大千俱壞。未審這個壞不壞。師曰壞。曰恁么則隨他去也。師曰。隨他去。僧不肯。後到投子。舉前話。子遂裝香遙禮曰。西川古佛出世。謂其僧曰。汝速回去懺悔。僧回大隨。師已歿。僧再至投子。子亦遷化。
【頌】庵側有一龜。僧問。一切眾生皮褁骨。這個眾生為甚骨褁皮。師拈草履覆龜背上。僧無語。
【頌】僧問。如何是和尚家風。師曰。赤土畫簸箕。曰未審此理如何。師曰。簸箕有唇。米跳不出。
○問僧。講甚麼教法。曰百法論。師拈杖曰。從何而起。曰從緣而起。師曰。苦哉苦哉。
靈樹如敏禪師
僧問。佛法至理如何。師展手而已。
【頌】問如何是和尚家風。師曰。千年田。八百主。曰如何是千年田。八百主。師曰。郎當屋舍沒人修。
靈云志勤禪師
【頌】初在溈山。因見桃花悟道。有偈曰。三
【現代漢語翻譯】 現代漢語譯本： 不曾問一句轉語。大隨禪師說：『教我從哪裡開口呢？』 溈山禪師說：『為什麼不問，什麼是佛？』 這位僧人便做手勢摀住溈山禪師的嘴。 溈山禪師嘆息道：『你真是得到了精髓。』 上堂說法。『這個自性本來清凈，具足萬德，只是因為染凈兩種因緣，才有了差別。所以諸位聖人領悟了它，一向用清凈的一面，成就了覺悟的道路。凡夫迷惑了它，一向用染污的一面，沉溺在輪迴之中。它的本體沒有兩樣。』 所以《般若經》上說：『沒有兩樣，沒有分別，沒有分別，沒有斷絕。』 【評】【頌】有僧人問：『劫火洞然，大千世界都壞了，請問這個（自性）壞不壞？』 大隨禪師說：『壞。』 僧人說：『既然這樣，那就隨它去吧。』 大隨禪師說：『隨它去。』 這位僧人不肯罷休，後來到了投子禪師那裡，舉了之前的話。 投子禪師於是焚香遙拜說：『西川古佛出世了。』 對那位僧人說：『你快回去懺悔。』 僧人回到大隨禪師那裡，大隨禪師已經去世了。 僧人再次到投子禪師那裡，投子禪師也已經圓寂了。 【頌】庵的旁邊有一隻烏龜。 有僧人問：『一切眾生都是皮包裹著骨頭，這隻烏龜為什麼是骨頭包裹著皮？』 大隨禪師拿起草鞋蓋在烏龜背上。 僧人無話可說。 【頌】有僧人問：『什麼是和尚的家風？』 大隨禪師說：『紅土上畫簸箕。』 僧人說：『不知道這個道理是什麼？』 大隨禪師說：『簸箕有邊沿，米跳不出去。』 問僧人：『講什麼教法？』 僧人說：『《百法論》。』 大隨禪師拿起禪杖說：『從哪裡生起？』 僧人說：『從因緣生起。』 大隨禪師說：『苦啊苦啊。』 靈樹如敏禪師 有僧人問：『佛法至理是什麼？』 靈樹禪師只是展開手而已。 【頌】問：『什麼是和尚的家風？』 靈樹禪師說：『千年的田地，八百個主人。』 僧人問：『什麼是千年的田地，八百個主人？』 靈樹禪師說：『破敗的房屋沒人修理。』 靈云志勤禪師 【頌】當初在溈山（唐朝年號）因看見桃花而悟道。 有偈語說：『三十年來尋劍客，幾回落葉又抽枝。 自從一見桃花后，直到如今更不疑。』
【English Translation】 English version: He had never asked a turning word. The Master (Da Sui) said, 'Where should I start?' Wei (Wei Shan) said, 'Why not ask, what is Buddha?' The monk then gestured to cover Wei's mouth. Wei sighed and said, 'You have truly grasped the essence.' Ascending the hall. 'This nature is originally pure and complete with myriad virtues, but it differs due to the two conditions of defilement and purity. Therefore, the sages realize it and always use the pure aspect to achieve the path of enlightenment. Ordinary people are deluded by it and always use the defiled aspect, drowning in the cycle of reincarnation. Its essence is not different.' Therefore, the Prajna Sutra says, 'There is no difference, no distinction, no distinction, no cessation.' [Commentary][Verse] A monk asked, 'When the fire of destruction blazes and the great chiliocosm is destroyed, I don't know whether this (nature) is destroyed or not?' The Master (Da Sui) said, 'Destroyed.' The monk said, 'In that case, let it go with it.' The Master (Da Sui) said, 'Let it go with it.' The monk was not satisfied and later went to Touzi (Tou Tzu), and mentioned the previous conversation. Touzi then burned incense and bowed remotely, saying, 'The ancient Buddha of Xichuan (ancient name of Sichuan province) has appeared in the world.' He said to the monk, 'You should quickly return and repent.' The monk returned to Da Sui, but the Master (Da Sui) had already passed away. The monk went to Touzi again, but Touzi had also passed away. [Verse] Beside the hermitage was a turtle. A monk asked, 'All sentient beings are skin-covered bones, why is this sentient being bone-covered skin?' The Master (Da Sui) picked up a straw sandal and covered the turtle's back. The monk was speechless. [Verse] A monk asked, 'What is the family style of the Abbot?' The Master (Da Sui) said, 'A winnowing fan drawn on red earth.' The monk said, 'I don't know what this principle is?' The Master (Da Sui) said, 'The winnowing fan has a lip, the rice cannot jump out.' He asked a monk, 'What teachings are you lecturing on?' The monk said, 'The Hundred Dharmas Treatise.' The Master (Da Sui) picked up his staff and said, 'Where does it arise from?' The monk said, 'It arises from conditions.' The Master (Da Sui) said, 'Suffering, suffering.' Zen Master Lingshu Rumin A monk asked, 'What is the ultimate principle of the Buddha Dharma?' The Master (Lingshu) simply spread out his hands. [Verse] Asked, 'What is the family style of the Abbot?' The Master (Lingshu) said, 'A thousand-year-old field, eight hundred owners.' The monk asked, 'What is a thousand-year-old field, eight hundred owners?' The Master (Lingshu) said, 'Dilapidated houses, no one repairs them.' Zen Master Lingyun Zhiqin [Verse] Initially, at Wei Mountain (Tang Dynasty), he attained enlightenment upon seeing peach blossoms. There is a verse that says, 'For thirty years, I have been searching for the swordsman, how many times have the fallen leaves sprouted again. Since seeing the peach blossoms, until now, I have no more doubts.'
十年來尋劍客。幾回落葉又抽枝。自從一見桃花后。直至如今更不疑。溈覽偈。詰其所悟。與之符契。溈曰。從緣悟達。永無退失。善自護持。
○上堂。諸仁者。所有長短。盡在不常。且觀四時草木。葉落花開。何況塵劫來。天人七趣。地水火風。成壞輪轉。因果將盡。三惡道苦。毛髮不曾添減。唯根蒂神識常存。上根者。遇善友伸明。當處解脫。便是道場。中下癡愚。不能覺照。沉迷三界。流轉生死。釋尊為伊。天上人間。設教證明。顯發至道。汝等還會么。僧問。如何得出離生老病死。師曰。青山元不動。浮雲任去來。
【頌】問如何是佛法大意。師曰。驢事未去。馬事到來。曰學人不會。師曰。彩氣夜常動。精靈日少逢。
【頌】長生問。混沌未分時。含生何來。師曰。如露柱懷胎。曰分后如何。師曰。如片云點太清。曰未審太清還受點也無。師不答。曰恁么則含生不來也。師亦不答。曰直得純清絕點時如何。師曰。猶是真常流注。曰如何是真常流注師曰。似鏡長明。曰向上更有事也無。師曰有。曰如何是向上事。師曰。打破鏡來。與汝相見。
○僧問。如何是西來意。師曰。井底種林擒。曰學人不會。師曰。今年桃李貴。一顆直千金。
壽山師解禪師
住後上堂。諸
【現代漢語翻譯】 現代漢語譯本 十年來我一直在尋訪得道的劍客，經歷了無數次樹葉飄落又重新發芽的時節。自從見到桃花的那一刻起，直到現在，我再也沒有任何懷疑。這是溈山靈佑（Weishan Lingyou）的偈語。他考察弟子的覺悟，與他的見解完全一致。溈山靈佑（Weishan Lingyou）說：『從因緣中悟道，永遠不會退失。要好好守護保持這種覺悟。』
上堂開示。各位仁者，所有的長短，都處在無常的變化之中。看看四季的草木，葉落花開，何況從久遠的過去到現在，天人七趣的眾生，地水火風的組成，都在成住壞空的輪轉之中。因果報應終有盡時，三惡道的痛苦，一根毛髮也不會增減，只有根本的神識常存。上等根器的人，遇到善知識的開導，當下就能解脫，那裡就是道場。中下等根器愚癡的人，不能覺悟照見，沉迷於三界之中，流轉于生死輪迴。釋迦牟尼佛（釋尊）爲了他們，在天上人間，設立教法來證明，顯發最高的真理。你們能領會嗎？有僧人問：『如何才能出離生老病死？』 師父回答：『青山原本不動，浮雲任它來去。』
【頌】問：『如何是佛法的大意？』 師父回答：『驢的事情還沒完，馬的事情又來了。』 僧人說：『學人不能領會。』 師父說：『彩色的光芒夜晚常常閃動，清明的精神白天很少顯現。』
【頌】長生問：『混沌未開的時候，含生的東西從哪裡來？』 師父回答：『如同露柱懷胎。』 僧人說：『開分之後如何？』 師父回答：『如同一片雲彩點綴在太清之上。』 僧人說：『不知太清還會被點染嗎？』 師父沒有回答。 僧人說：『這樣說來，含生之物就不是本來就有的了。』 師父也沒有回答。 僧人說：『直接達到純凈無染的時候如何？』 師父回答：『仍然是真常的流注。』 僧人說：『如何是真常的流注？』 師父回答：『如同鏡子長久光明。』 僧人說：『向上還有更高的境界嗎？』 師父說：『有。』 僧人說：『如何是向上更高的境界？』 師父說：『打破鏡子，與你相見。』
有僧人問：『如何是西來意（Bodhidharma帶來的禪宗真意）？』 師父回答：『井底種植林檎。』 僧人說：『學人不能領會。』 師父回答：『今年桃李很貴，一顆價值千金。』
壽山師解禪師
住持寺院後上堂開示。各位。
【English Translation】 English version For ten years, I have been seeking a swordsman (a master of the Way). How many times have the leaves fallen and branches sprouted again? Since the moment I saw the peach blossoms, until now, I have had no more doubts. This is a verse by Weishan Lingyou (溈山靈佑). He examined his disciples' enlightenment, and it matched his own understanding perfectly. Weishan Lingyou (溈山靈佑) said, 'Enlightenment from conditions will never be lost. Cherish and protect this enlightenment well.'
Ascending the Dharma Hall: 'Dear friends, all lengths and shorts exist in impermanence. Observe the plants and trees of the four seasons, leaves falling and flowers blooming. How much more so for sentient beings in the seven realms, from countless kalpas ago until now? The elements of earth, water, fire, and wind are in the cycle of formation, existence, decay, and emptiness. The retribution of karma will eventually end. The suffering of the three evil paths will not increase or decrease by a single hair. Only the fundamental consciousness remains constant. Those with superior faculties, when encountering a virtuous friend who clarifies the truth, will attain liberation on the spot. That place is the Bodhimanda (道場). Those with inferior and foolish faculties cannot awaken and perceive, becoming immersed in the three realms, transmigrating through birth and death. Shakyamuni Buddha (釋尊), for their sake, established teachings in the heavens and the human world to prove and reveal the ultimate truth. Do you understand? A monk asked, 'How can one escape birth, old age, sickness, and death?' The master replied, 'The green mountains are originally still; the floating clouds come and go as they please.'
[Verse] Asked: 'What is the great meaning of the Buddha-dharma?' The master replied: 'The donkey's business is not yet finished, and the horse's business arrives.' The monk said: 'This student does not understand.' The master said: 'Colored light often moves at night; clear spirit is seldom encountered during the day.'
[Verse] Changsheng asked: 'When chaos was not yet divided, where did sentient beings come from?' The master replied: 'Like a dew pillar conceiving a fetus.' The monk said: 'What about after division?' The master replied: 'Like a wisp of cloud dotting the Great Purity (太清).' The monk said: 'I don't know if the Great Purity (太清) can still be dotted.' The master did not answer. The monk said: 'In that case, sentient beings did not come from anywhere.' The master also did not answer. The monk said: 'What about when one directly attains pure and spotless?' The master replied: 'It is still the flow of true constancy.' The monk said: 'What is the flow of true constancy?' The master replied: 'Like a mirror that is always bright.' The monk said: 'Is there anything beyond that?' The master said: 'Yes.' The monk said: 'What is beyond that?' The master said: 'Break the mirror and meet you.'
A monk asked: 'What is the meaning of the coming from the West (the true meaning of Zen Buddhism brought by Bodhidharma)?' The master replied: 'Planting crabapples at the bottom of a well.' The monk said: 'This student does not understand.' The master replied: 'This year, peaches and plums are expensive; one fruit is worth a thousand gold pieces.'
Chan Master Shishou Shijie of Shoushan
After residing in the monastery, ascending the Dharma Hall: 'Dear friends.'
上座。幸有真實言語。相勸諸兄弟。合各自體悉。凡聖情盡。體露真常。但一時卸卻從前虛妄攀緣塵垢。心如虛空相似。他時後日。合識得些子好惡。
潞州淥水和尚
僧問。如何是祖師西來意。師曰。還見庭前花葯欄么。僧無語。
嚴陽善信尊者
初參趙州。問一物不將來時如何。州曰放下著。師曰。既是一物不將來。放下個甚麼。州曰。放不下擔將去。師于言下大悟。
光孝慧覺禪師
僧問。覺華才綻。遍滿娑婆。祖印西來。合談何事。師曰。情生智隔。曰此是教意。師曰。汝披甚麼衣服。
○師領眾出。見露柱。乃合掌曰。不審世尊。僧曰。和尚是露柱。師曰。啼得血流無用處。不如減口過殘春。
國清奉禪師
僧問。如何是出家人。師曰。銅頭鐵額。鳥觜鹿身。曰如何是出家人本分事。師曰。早起不審。夜間珍重。
木陳從朗禪師
僧問。放鶴出籠和雪去時如何。師曰。我道不一色。
杭州多福和尚
【頌】僧問。如何是多福一叢竹。師曰。一莖兩莖斜。曰學人不會。師曰。三莖四莖曲。
雪竇常通禪師
參長沙。沙問何處人。師曰邢州人。沙曰。我道汝不從彼來。師曰。和尚還曾住此否。沙然之。乃容入室
【現代漢語翻譯】 現代漢語譯本： 上座（指有資格講法的高僧），幸好有真實的言語，勸告各位同修，都應該各自體會，凡夫和聖人的情感都要斷盡，本體顯露出真常的本性。只要一時放下從前虛妄的攀緣和塵垢，心就像虛空一樣。將來總會認識到一些好壞。
潞州淥水和尚
有僧人問：『如何是祖師西來意？』（什麼是達摩祖師從西方來到中國的真正用意？） 師父說：『你看見庭前的花葯欄了嗎？』 僧人無語。
嚴陽善信尊者
當初參拜趙州禪師，問：『一物不將來時如何？』（當什麼都沒有帶來的時候，該怎麼辦？） 趙州禪師說：『放下著。』 尊者說：『既然是一物不將來，放下個甚麼？』（既然什麼都沒有帶來，又放下什麼呢？） 趙州禪師說：『放不下擔將去。』（如果放不下，就挑著擔子走吧。） 尊者在言下大悟。
光孝慧覺禪師
有僧人問：『覺華才綻，遍滿娑婆（指我們所處的世界）。祖印西來，合談何事？』（覺悟之花才剛剛綻放，就遍滿了娑婆世界。達摩祖師從西方來，應該談論什麼事情？） 師父說：『情生智隔。』（有了情感，智慧就被隔斷了。） 僧人說：『此是教意。』（這是佛教的教義。） 師父說：『你披甚麼衣服？』
禪師帶領眾人出去，看見露柱（露天的柱子），於是合掌說：『不審世尊。』（不知道是不是世尊。） 僧人說：『和尚是露柱。』（和尚你把露柱當世尊了。） 師父說：『啼得血流無用處，不如減口過殘春。』（哭得流血也沒有用，不如少說幾句話，安安靜靜地度過殘春。）
國清奉禪師
有僧人問：『如何是出家人？』（什麼是出家人？） 師父說：『銅頭鐵額，鳥觜鹿身。』（銅頭鐵額，鳥嘴鹿身。） 僧人問：『如何是出家人本分事？』（什麼是出家人應該做的事情？） 師父說：『早起不審，夜間珍重。』（早上起來不審視自己，晚上睡覺時卻很珍惜。）
木陳從朗禪師
有僧人問：『放鶴出籠和雪去時如何？』（把鶴放飛出籠，和雪一起飛走的時候，是什麼樣的景象？） 師父說：『我道不一色。』（我說不是一種顏色。）
杭州多福和尚
【頌】僧人問：『如何是多福一叢竹？』（什麼是多福寺的一叢竹子？） 師父說：『一莖兩莖斜。』（一根兩根是斜的。） 僧人說：『學人不會。』（學生不明白。） 師父說：『三莖四莖曲。』（三根四根是彎的。）
雪竇常通禪師
參拜長沙禪師，長沙禪師問：『何處人？』（你是哪裡人？） 禪師說：『邢州人。』 長沙禪師說：『我道汝不從彼來。』（我說你不是從那裡來的。） 禪師說：『和尚還曾住此否？』（和尚你曾經住在這裡嗎？） 長沙禪師認可了，於是允許他進入內室。
【English Translation】 English version: Revered one (referring to a high-ranking monk qualified to preach the Dharma), fortunately, there are truthful words to advise all fellow practitioners to understand individually, to exhaust the emotions of both ordinary beings and sages, and to reveal the true and constant nature of the essence. Simply put aside the previous false clinging and defilements for a moment, and let the mind be like the void. In the future, one will eventually recognize some good and bad.
Luzhou Lushui (Green Water) Monk
A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true intention of Bodhidharma coming from the West to China?) The master said: 'Do you see the flower and herb railing in front of the courtyard?' The monk was speechless.
Reverend Yanyang Shanxin (Good Faith)
Initially, he visited Zen Master Zhaozhou and asked: 'What if one does not bring a single thing?' (What should one do when one does not bring a single thing?) Zen Master Zhaozhou said: 'Put it down.' The Reverend said: 'Since one does not bring a single thing, what is there to put down?' (Since one does not bring a single thing, what is there to put down?) Zen Master Zhaozhou said: 'If you can't put it down, carry it away.' (If you can't put it down, then carry it away.) The Reverend had a great enlightenment upon hearing these words.
Zen Master Guangxiao Huijue (Wisdom Awareness)
A monk asked: 'When the flower of enlightenment just blooms, it fills the Saha world (referring to the world we live in). When the Patriarch's seal comes from the West, what should we discuss?' (When the flower of enlightenment just blooms, it fills the Saha world. What should we discuss when Bodhidharma comes from the West?) The master said: 'Emotions arise, wisdom is separated.' (When emotions arise, wisdom is separated.) The monk said: 'This is the teaching's meaning.' (This is the meaning of the Buddhist teachings.) The master said: 'What clothes are you wearing?'
The Zen master led the assembly out and saw a pillar in the open air (exposed pillar), so he put his palms together and said: 'I don't know if it is the World Honored One.' (I don't know if it is the World Honored One.) The monk said: 'Venerable is the exposed pillar.' (Venerable, you are treating the exposed pillar as the World Honored One.) The master said: 'Crying blood is useless; it is better to reduce speech and pass the remaining spring quietly.' (Crying blood is useless; it is better to speak less and spend the remaining spring quietly.)
Zen Master Guoqing Feng
A monk asked: 'What is a renunciate?' (What is a renunciate?) The master said: 'Copper head, iron forehead, bird's beak, deer's body.' (Copper head, iron forehead, bird's beak, deer's body.) The monk asked: 'What is the fundamental duty of a renunciate?' (What is the fundamental duty of a renunciate?) The master said: 'Not examining in the morning, cherishing at night.' (Not examining oneself in the morning, but cherishing oneself at night.)
Zen Master Muchen Conglang
A monk asked: 'What is it like when a crane is released from its cage and goes with the snow?' (What is it like when a crane is released from its cage and flies away with the snow?) The master said: 'I say it is not one color.' (I say it is not one color.)
Hangzhou Duofu (Many Blessings) Monk
[Verse] A monk asked: 'What is a clump of bamboo at Duofu Temple?' (What is a clump of bamboo at Duofu Temple?) The master said: 'One stalk, two stalks are slanted.' (One stalk, two stalks are slanted.) The monk said: 'This student does not understand.' (This student does not understand.) The master said: 'Three stalks, four stalks are bent.' (Three stalks, four stalks are bent.)
Zen Master Xuedou Changtong
He visited Zen Master Changsha, who asked: 'Where are you from?' (Where are you from?) The Zen master said: 'From Xingzhou.' Zen Master Changsha said: 'I say you did not come from there.' (I say you did not come from there.) The Zen master said: 'Has the Venerable ever lived here?' (Has the Venerable ever lived here?) Zen Master Changsha acknowledged it, and then allowed him to enter the inner chamber.
。僧問。如何是三世諸佛出身處。師曰。伊不肯知有汝三世。僧良久。師曰。薦否。不然者。且向著佛不得處體取。時中常在。識盡功亡。瞥然而起。即是傷他。而況言句乎。
石梯和尚
【頌】一日見侍者拓缽赴堂。乃喚侍者。者應諾。師曰。甚處去。者曰。上堂齋去。師曰。我豈不知汝上堂齋去。者曰。除此外別道個甚麼。師曰。我祇問汝本分事。者曰。和尚若問本分事。某甲實是上堂齋去。師曰。汝不謬為吾侍者。
漳州浮石和尚
【頌】上堂。山僧開個卜鋪。能斷人貧富。定人生死。僧問。離卻生死貧富。不落五行。請師直道。師曰。金木水火土。
關南道吾和尚
有時曰。打動關南鼓。唱起德山歌。有時執木劍。橫肩上作舞。僧問。手中劍甚處得來。師擲于地。僧卻置師手中。師曰。甚處得來。僧無對。師曰。容汝三日內。下取一轉語。其僧亦無對。師自代拈劍橫肩上作舞曰。須恁么始得。
【頌】趙州來。師乃著豹皮裈。執吉獠棒。在三門下翹一足等候。才見州。便高聲唱喏而立。州曰小心祇候著。師又唱喏一聲而去。
【頌】僧問如何是和尚家風。師下禪床作女人拜曰。謝子遠來。無可祗待(已上二則。按頌古見潭州道吾智下。準會元中機緣。在襄
【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是三世諸佛（過去、現在、未來一切佛）的出身之處？』 石梯和尚回答：『他不肯承認有你的三世。』 僧人沉默良久。 石梯和尚說：『領會了嗎？如果不是這樣，暫且朝著佛無法到達的地方去體會。』 『時中』（當下）常在，當『識』（分別意識）完全消失，『功』（有為功用）也就不存在了。稍微一動念頭，就是傷害它（本性），更何況是言語呢？
石梯和尚
【頌】有一天，石梯和尚看見侍者拿著缽去齋堂，於是叫住侍者。侍者應聲。 石梯和尚問：『去哪裡？』 侍者回答：『去齋堂用齋。』 石梯和尚說：『我難道不知道你去齋堂用齋？』 侍者說：『除了這個，還能說什麼呢？』 石梯和尚說：『我只是問你本分事。』 侍者說：『和尚如果問本分事，我確實是去齋堂用齋。』 石梯和尚說：『你沒有辱沒做我的侍者。』
漳州浮石和尚
【頌】浮石和尚上堂說法：『山僧我開了個算命攤，能斷定人的貧富，決定人的生死。』 僧人問：『離開生死貧富，不落入五行（金、木、水、火、土），請和尚直說。』 浮石和尚說：『金、木、水、火、土。』
關南道吾和尚
有時說：『敲響關南的鼓，唱起德山的歌。』有時拿著木劍，橫在肩上跳舞。 僧人問：『手中的劍從哪裡得來？』 道吾和尚把劍扔在地上。僧人又把劍放在道吾和尚手中。 道吾和尚問：『從哪裡得來？』 僧人無言以對。 道吾和尚說：『容你三日內，說出一句轉語（有禪意的回答）。』 那僧人仍然無言以對。 道吾和尚自己拿起劍橫在肩上跳舞說：『必須這樣才行。』
【頌】趙州和尚來訪，道吾和尚穿著豹皮褲，拿著木棒，在三門下翹著一隻腳等候。剛一見到趙州和尚，便高聲唱喏（作揖）而立。 趙州和尚說：『小心伺候著。』 道吾和尚又唱喏一聲而去。
【頌】僧人問：『如何是和尚的家風？』 道吾和尚下禪床，作女人拜的姿勢說：『感謝您遠道而來，沒有什麼可以招待的。』（以上兩則，按頌古所見，出自潭州道吾智。根據會元中的機緣，在襄州。）
【English Translation】 English version A monk asked: 'What is the birthplace of the Buddhas of the three times (past, present, and future)?' Shi Ti (Stone Steps) Monk replied: 'He doesn't acknowledge your three times.' The monk remained silent for a long time. Shi Ti Monk said: 'Have you understood? If not, then for the time being, try to experience it in a place where the Buddha cannot reach.' 'The present moment' is always present. When 'consciousness' (discriminating consciousness) completely disappears, 'merit' (intentional action) also ceases to exist. The slightest arising of a thought is harming it (the original nature), let alone words?
Shi Ti Monk
[Verse] One day, Shi Ti Monk saw an attendant taking a bowl to the dining hall, so he called out to the attendant. The attendant responded. Shi Ti Monk asked: 'Where are you going?' The attendant replied: 'Going to the dining hall for the meal.' Shi Ti Monk said: 'Don't I know you're going to the dining hall for the meal?' The attendant said: 'Besides this, what else can I say?' Shi Ti Monk said: 'I'm just asking about your fundamental duty.' The attendant said: 'If the abbot asks about fundamental duty, I am indeed going to the dining hall for the meal.' Shi Ti Monk said: 'You haven't disgraced being my attendant.'
Zhangzhou Fushi (Floating Stone) Monk
[Verse] Fushi Monk, in his Dharma talk, said: 'I, this mountain monk, have opened a fortune-telling stall, able to determine people's poverty and wealth, and decide people's life and death.' A monk asked: 'Apart from life, death, poverty, and wealth, not falling into the Five Elements (metal, wood, water, fire, earth), please, abbot, speak directly.' Fushi Monk said: 'Metal, wood, water, fire, earth.'
Guannan Daowu Monk
Sometimes he would say: 'Beat the drum of Guannan, sing the song of Deshan.' Sometimes he would hold a wooden sword, dance with it across his shoulders. A monk asked: 'Where did the sword in your hand come from?' Daowu Monk threw the sword on the ground. The monk then placed the sword back in Daowu Monk's hand. Daowu Monk asked: 'Where did it come from?' The monk was speechless. Daowu Monk said: 'I'll give you three days to come up with a turning phrase (a Zen-inspired answer).' That monk was still speechless. Daowu Monk himself picked up the sword, danced with it across his shoulders, and said: 'It must be like this.'
[Verse] When Zhao Zhou (778-897) Monk came to visit, Daowu Monk wore leopard-skin pants, held a wooden staff, and waited under the three gates, standing on one foot. As soon as he saw Zhao Zhou Monk, he loudly greeted him with a bow and stood there. Zhao Zhou Monk said: 'Be careful to serve well.' Daowu Monk bowed again and left.
[Verse] A monk asked: 'What is the abbot's family style?' Daowu Monk stepped down from the Zen platform, made a woman's bowing gesture, and said: 'Thank you for coming from afar, there is nothing to offer.' (The above two verses, according to the ancient verses, are from Tanzhou Daowu Zhi. According to the opportunity in Huiyuan, it is in Xiangzhou.)
州關南道吾章)。
末山尼瞭然禪師
【頌】因灌溪和尚問。如何是末山。師曰不露頂。曰如何是末山主。師曰。非男女相。溪乃喝曰。何不變去。師曰。不是神。不是鬼。變個甚麼。溪於是服膺。
金華俱胝和尚
【頌】初住庵時。有尼名實際。來戴笠子執錫。繞師三匝曰。道得即下笠子。如是三問。師皆無對。尼便去。師曰。日勢稍晚。何不且住。尼曰。道得即住。師又無對。尼去後。師嘆曰。我雖處丈夫之形。而無丈夫之氣。不如棄庵。往諸方參尋知識去。其夜山神告曰。不須離此。將有肉身菩薩來。為和尚說法也。逾旬。果天龍和尚到庵。師乃迎禮。具陳前事。龍豎一指示之。師當下大悟。
【評】師凡有學者參問。只豎一指。
刺史陳操尚書
【頌】一日與僚屬登樓次。見數僧行腳。有一官人曰。來者總是行腳僧。公曰不是。曰焉知不是。公曰待來勘過。須臾僧至樓前。公驀喚上座。僧皆回首。公謂諸官曰。不信。
長慶道巘禪師
上堂。彌勒朝入伽藍。暮成正覺。說偈曰。三界上下法。我說皆是心。離於諸心法。更無有可得。看他恁么道。也太煞惺惺。若比吾徒。猶是鈍漢。所以一念見道。三世情盡。如印印泥。更無前後。諸子。生死事大。快
【現代漢語翻譯】 現代漢語譯本： （州關南道吾章）。
末山尼瞭然禪師
【頌】因灌溪和尚問：『如何是末山？』師（瞭然禪師）說：『不露頂。』（灌溪和尚）問：『如何是末山主？』師（瞭然禪師）說：『非男女相。』灌溪於是呵斥說：『何不變去？』師（瞭然禪師）說：『不是神，不是鬼，變個甚麼？』灌溪於是信服。
金華俱胝和尚
【頌】（俱胝和尚）初住庵時，有尼姑名實際，來時頭戴斗笠，手執錫杖，繞師（俱胝和尚）三圈說：『道得即下笠子。』如此三問，師（俱胝和尚）皆無對。尼姑便要離開。師（俱胝和尚）說：『日勢稍晚，何不且住？』尼姑說：『道得即住。』師（俱胝和尚）又無對。尼姑去後，師（俱胝和尚）嘆息說：『我雖處丈夫之形，而無丈夫之氣，不如棄庵，往諸方參尋知識去。』其夜山神告訴他說：『不須離此，將有肉身菩薩來，為和尚說法也。』過了十多天，果然天龍和尚到庵，師（俱胝和尚）於是迎接禮拜，詳細陳述之前的事情。天龍豎起一指指示他，師（俱胝和尚）當下大悟。
【評】師（俱胝和尚）凡是有學人蔘問，只豎一指。
刺史陳操尚書
【頌】一日與僚屬登上樓閣，看見幾個僧人行腳。有一官人說：『來者總是行腳僧。』陳操說：『不是。』（官人）問：『焉知不是？』陳操說：『待來勘過。』須臾僧人來到樓前，陳操突然喚道：『上座！』僧人都回頭。陳操對各位官員說：『不信？』
長慶道巘禪師
上堂說法。彌勒（Maitreya，未來佛）早上進入伽藍（Saṃghārāma，僧伽園），晚上成就正覺。說偈語道：『三界上下法，我說皆是心。離於諸心法，更無有可得。』看他這麼說，也太煞惺惺。若比吾徒，猶是鈍漢。所以一念見道，三世情盡。如印印泥，更無前後。諸位，生死事大，快（用功）。
【English Translation】 English version: (Zhou Guan Nan Dao Wu Zhang).
Zen Master Liao Ran of Mount Mo
[Verse] Because Monk Guanxi asked: 'What is Mount Mo?' The Master (Zen Master Liao Ran) said: 'Not revealing the top.' (Monk Guanxi) asked: 'What is the master of Mount Mo?' The Master (Zen Master Liao Ran) said: 'Not the appearance of male or female.' Guanxi then scolded, saying: 'Why not transform?' The Master (Zen Master Liao Ran) said: 'Not a god, not a ghost, what to transform?' Guanxi was then convinced.
Monk Juchi of Jinhua
[Verse] When (Monk Juchi) first lived in the hermitage, there was a nun named Shiji, who came wearing a bamboo hat and holding a tin staff, circling the Master (Monk Juchi) three times, saying: 'If you can speak the Dao, I will take off the hat.' She asked three times like this, and the Master (Monk Juchi) had no answer. The nun was about to leave. The Master (Monk Juchi) said: 'The sun is getting late, why not stay for a while?' The nun said: 'If you can speak the Dao, I will stay.' The Master (Monk Juchi) still had no answer. After the nun left, the Master (Monk Juchi) sighed and said: 'Although I am in the form of a man, I do not have the spirit of a man. I might as well abandon the hermitage and go to various places to seek knowledge.' That night, the mountain god told him: 'No need to leave here, there will be a bodhisattva in the flesh coming to preach the Dharma for the monk.' More than ten days later, Monk Tianlong indeed arrived at the hermitage, and the Master (Monk Juchi) greeted him and prostrated himself, explaining the previous events in detail. Tianlong raised one finger to indicate to him, and the Master (Monk Juchi) had a great enlightenment immediately.
[Commentary] Whenever there were scholars who came to ask questions, the Master (Monk Juchi) only raised one finger.
Prefect Chen Cao, Secretary
[Verse] One day, while ascending a tower with his colleagues, he saw several monks traveling on foot. An official said: 'Those who come are all traveling monks.' Chen Cao said: 'No.' (The official) asked: 'How do you know they are not?' Chen Cao said: 'Wait until they come and I examine them.' After a while, the monks arrived in front of the tower, and Chen Cao suddenly called out: 'High Seat!' The monks all turned their heads. Chen Cao said to the officials: 'Don't you believe it?'
Zen Master Daoqian of Changqing
Ascending the hall to preach. Maitreya (Maitreya, the future Buddha) entered the Sangharama (Saṃghārāma, monastery) in the morning and attained perfect enlightenment in the evening. He said in a verse: 'The Dharma above and below the Three Realms, I say is all mind. Apart from all minds, there is nothing else to be obtained.' Seeing him say this, he is too clever. Compared to my disciples, he is still a dullard. Therefore, in one thought, one sees the Dao, and the emotions of the three lifetimes are exhausted. Like a seal imprinted on mud, there is no before or after. Everyone, the matter of life and death is great, quickly (exert effort).
須薦取。莫為等閑。業識茫茫。蓋為迷己逐物。世尊臨入涅槃。文殊請再轉法輪。世尊咄曰。吾四十九年住世。不曾說一字。汝請吾再轉法輪。是吾曾轉法輪耶。然今時眾中。建立個賓主問答。事不獲已。蓋為初心耳。僧問。如何是佛法大意。師曰。今日三月三。曰學人不會。師曰。止止不須說。我法妙難思。便下座。
(會元四卷終)
禪宗正脈卷第二 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第三
應化聖賢
文殊菩薩
【頌】一日令善財採藥。曰是藥者采將來。善財遍觀大地無不是藥。卻來白曰。無有不是藥者。殊曰。是藥者采將來。善財遂于地上拈一莖草。度與文殊。文殊接得。呈起示眾曰。此藥亦能殺人。亦能活人。
【頌】文殊問庵提遮女曰。生以何為義。女曰。生以不生生為生義。殊曰。如何是生以不生生為生義。女曰。若能明知地水火風四緣。未嘗自得有所和合。而能隨其所宜。是為生義。殊曰。死以何為義。女曰。死以不死死為死義。殊曰。如何是死以不死死為死義。女曰。若能明知地水火風四緣。未嘗自得有所離散。而能隨其所宜。是為死義。庵提遮女又問文殊曰。明知生是不生之理。為甚麼卻被生死之所流轉。殊曰。
【現代漢語翻譯】 現代漢語譯本： 需要推薦選取人才，不要等閒視之。業識（karma-consciousness）茫茫無邊，這是因為人們迷惑于自身，追逐外物。世尊（釋迦牟尼佛的尊稱）臨近涅槃（nirvana，佛教術語，指解脫）之際，文殊（文殊菩薩）請佛再次轉法輪（dharma wheel，指佛法）。世尊呵斥道：『我四十九年住世，不曾說過一個字。你請我再次轉法輪，難道是我曾經轉過法輪嗎？』然而現在爲了大眾，建立賓主問答的方式，實屬不得已，這是爲了初學者啊。有僧人問：『如何是佛法大意？』 師父說：『今日三月三。』 僧人說：『學人不會。』 師父說：『止止，不須說。我法妙難思。』 便下座。
（會元四卷終）
禪宗正脈卷第二 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第三
應化聖賢
文殊菩薩
【頌】一天，文殊菩薩讓善財（善財童子）去採藥，說：『是藥的就採來。』 善財遍觀大地，沒有不是藥的，便回來稟告說：『沒有不是藥的。』 文殊說：『是藥的就採來。』 善財於是從地上拈起一根草，遞給文殊。文殊接過，舉起來向大眾展示，說：『此藥亦能殺人，亦能活人。』
【頌】文殊問庵提遮女：『生以何為義？』 女答：『生以不生生為生義。』 文殊問：『如何是生以不生生為生義？』 女答：『若能明知地水火風四緣（四大元素），未嘗自得有所和合，而能隨其所宜，是為生義。』 文殊問：『死以何為義？』 女答：『死以不死死為死義。』 文殊問：『如何是死以不死死為死義？』 女答：『若能明知地水火風四緣，未嘗自得有所離散，而能隨其所宜，是為死義。』 庵提遮女又問文殊：『明知生是不生之理，為什麼卻被生死之所流轉？』 文殊說：
【English Translation】 English version: We must recommend and select talents, and not treat this lightly. The karma-consciousness is vast and boundless, because people are deluded by themselves and chase after external things. When the World Honored One (a respectful title for Shakyamuni Buddha) was about to enter Nirvana (liberation), Manjusri (Manjusri Bodhisattva) asked the Buddha to turn the Dharma wheel (the teachings of Buddhism) again. The World Honored One scolded: 'I have lived in the world for forty-nine years and have not said a single word. You ask me to turn the Dharma wheel again, have I ever turned the Dharma wheel?' However, now for the sake of the assembly, establishing the method of guest and host questions and answers is a last resort, and this is for beginners. A monk asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'Today is the third day of the third month.' The monk said: 'This student does not understand.' The master said: 'Stop, stop, no need to speak. My Dharma is subtle and difficult to comprehend.' Then he stepped down from his seat.
(End of Volume 4 of Hui Yuan)
Zen Lineage Volume 2 卍 New Continued Collection Volume 85 No. 1593 Zen Lineage
Zen Lineage Volume 3
Eminent Saints and Sages
Manjusri Bodhisattva
[Verse] One day, Manjusri Bodhisattva asked Sudhana (Sudhana-kumara) to collect medicine, saying: 'Collect what is medicine.' Sudhana looked all over the earth, and there was nothing that was not medicine, so he returned and reported: 'There is nothing that is not medicine.' Manjusri said: 'Collect what is medicine.' Sudhana then picked up a blade of grass from the ground and handed it to Manjusri. Manjusri took it, held it up and showed it to the assembly, saying: 'This medicine can kill people and can also save people.'
[Verse] Manjusri asked the woman Amotijha: 'What is the meaning of birth?' The woman replied: 'Birth takes non-birth as the meaning of birth.' Manjusri asked: 'What is birth taking non-birth as the meaning of birth?' The woman replied: 'If one can clearly know the four elements of earth, water, fire, and wind (the four great elements), never obtaining any combination by themselves, but being able to follow what is appropriate, this is the meaning of birth.' Manjusri asked: 'What is the meaning of death?' The woman replied: 'Death takes non-death as the meaning of death.' Manjusri asked: 'What is death taking non-death as the meaning of death?' The woman replied: 'If one can clearly know the four elements of earth, water, fire, and wind, never obtaining any separation by themselves, but being able to follow what is appropriate, this is the meaning of death.' The woman Amotijha then asked Manjusri: 'Clearly knowing that birth is the principle of non-birth, why are we still subject to the cycle of birth and death?' Manjusri said:
其力未充。
天親菩薩
從彌勒內宮而下。無著菩薩問曰。人間四百年。彼天為一晝夜。彌勒於一時中。成就五百億天子。證無生法忍。未審說甚麼法。天親曰。祇說這個法。祇是梵音清雅。令人樂聞。
維摩會上
【評】【頌】三十二菩薩。各說不二法門。文殊曰。我於一切法。無言無說。無示無識。離諸問答。是為菩薩入不二法門。於是文殊又問維摩。仁者當說何等是菩薩入不二法門。維摩默然。文殊贊曰。乃至無有語言文字。是菩薩真入不二法門。
善財
【頌】參五十三員善知識。末後到彌勒閣前。見樓閣門閉。瞻仰讚歎。見彌勒從別處來。善財作禮曰。愿樓閣門開。令我得入。尋時彌勒至善財前。彈指一聲。樓閣門開。善財入已。閣門即閉。見百千萬億樓閣。一一樓閣內。有一彌勒。領諸眷屬。並一善財而立其前。善財因無著菩薩問曰。我欲見文殊。何者即是。財曰。汝發一念心清凈即是。無著曰。我發一念心清凈。為甚麼不見。財曰。是真見文殊。
須菩提尊者
在巖中宴坐。諸天雨花讚歎。者曰。空中雨花讚歎。復是何人。云何讚歎。天曰。我是梵天。敬重尊者善說般若。者曰。我于般若。未嘗說一字。汝云何讚歎。天曰。如是尊者無說。我乃無聞
【現代漢語翻譯】 其力量還不夠充足。
天親菩薩（Vasubandhu，一位著名的佛教哲學家）
從彌勒菩薩（Maitreya，未來佛）的內宮下來。無著菩薩（Asanga，一位著名的佛教哲學家）問道：『人間四百年，是彼天（兜率天）的一晝夜。彌勒菩薩於一時之中，成就五百億天子，證得無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的深刻理解）。不知道他說了什麼法？』天親菩薩說：『只是說這個法。只是梵音清雅，令人樂於聽聞。』
維摩詰經法會
【評】【頌】三十二位菩薩，各自闡述不二法門（Advaya，超越二元對立的真理）。文殊菩薩（Manjusri，智慧的象徵）說：『我對於一切法，無言無說，無示無識，遠離一切問答。這就是菩薩進入不二法門。』於是文殊菩薩又問維摩詰（Vimalakirti，一位著名的在家居士）：『仁者您認為什麼是菩薩進入不二法門？』維摩詰默然不語。文殊菩薩讚歎道：『乃至沒有任何語言文字，才是菩薩真正進入不二法門。』
善財童子
【頌】參訪五十三位善知識（Kalyanamitra， духовный друг）。最後到達彌勒菩薩的樓閣前，看見樓閣門關閉。瞻仰讚歎。看見彌勒菩薩從別處來。善財童子作禮說：『愿樓閣門打開，讓我得以進入。』隨即彌勒菩薩來到善財童子面前，彈指一聲，樓閣門打開。善財童子進入后，閣門立即關閉。看見百千萬億樓閣，每一個樓閣內，都有一位彌勒菩薩，帶領著眷屬，並有一位善財童子站在他的面前。善財童子因為無著菩薩問道：『我想要見文殊菩薩，哪一個才是？』善財童子說：『你發一念心清凈就是。』無著菩薩說：『我發一念心清凈，為什麼看不見？』善財童子說：『這就是真正見到文殊菩薩。』
須菩提尊者（Subhuti，解空第一的弟子）
在巖洞中靜坐。諸天散花讚歎。尊者說：『空中散花讚歎，又是何人？為何讚歎？』天人說：『我是梵天（Brahma，色界天的天主）。敬重尊者善於宣說般若（Prajna，智慧）。』尊者說：『我對於般若，未曾說過一個字，你為何讚歎？』天人說：『正是因為尊者無說，我才無聞。』
【English Translation】 His strength was not yet sufficient.
Bodhisattva Vasubandhu (Tianqin Pusa)
Came down from Maitreya's (Mile, the future Buddha) inner palace. Bodhisattva Asanga (Wuzhuo Pusa) asked: 'Four hundred years in the human realm are one day and night in that heaven (Tushita Heaven). Maitreya Buddha accomplishes five hundred billion sons of heaven in one period of time, attaining Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). I wonder what Dharma he is teaching?' Vasubandhu said: 'He is just teaching this Dharma. It's just that the Brahma sound is pure and elegant, making people happy to hear it.'
Vimalakirti Sutra Assembly
[Commentary][Verse] Thirty-two Bodhisattvas each expounded the Dharma of Non-Duality (Advaya). Manjusri (Wenshu) said: 'Regarding all dharmas, I have no words, no speech, no demonstration, no knowledge, and I am apart from all questions and answers. This is how a Bodhisattva enters the Dharma of Non-Duality.' Thereupon, Manjusri again asked Vimalakirti (Weimo): 'What, in your opinion, is the Bodhisattva's entry into the Dharma of Non-Duality?' Vimalakirti remained silent. Manjusri praised, saying: 'Even without language or words, that is the true entry of a Bodhisattva into the Dharma of Non-Duality.'
Sudhana (Shancai Tongzi)
[Verse] Visited fifty-three good advisors (Kalyanamitra). Finally, he arrived before Maitreya's pavilion and saw the pavilion door closed. He looked up and praised. He saw Maitreya coming from another place. Sudhana bowed and said: 'May the pavilion door open, so that I may enter.' Immediately, Maitreya came before Sudhana, snapped his fingers once, and the pavilion door opened. After Sudhana entered, the pavilion door immediately closed. He saw hundreds of thousands of millions of pavilions. Within each pavilion, there was a Maitreya, leading his retinue, and a Sudhana standing before him. Sudhana, because of Asanga's question, said: 'I wish to see Manjusri, which one is he?' Sudhana said: 'The moment you generate a thought of pure mind, that is it.' Asanga said: 'I generate a thought of pure mind, why don't I see him?' Sudhana said: 'That is the true seeing of Manjusri.'
Venerable Subhuti (Xuputi, foremost in understanding emptiness)
Was sitting in meditation in a rock cave. The devas rained flowers and praised him. The Venerable said: 'Who is it that is raining flowers and praising me in the sky? Why are you praising me?' The deva said: 'I am Brahma (Fantian, the lord of the Form Realm). I respect the Venerable for skillfully expounding Prajna (Bore, wisdom).' The Venerable said: 'Regarding Prajna, I have never spoken a single word. Why are you praising me?' The deva said: 'It is precisely because the Venerable has not spoken that I have not heard.'
。無說無聞。是真說般若。
○尊者一日說法次。帝釋雨花。者乃問。此花從天得邪。從地得邪。從人得邪。釋曰弗也。者曰。從何得邪。釋乃舉手。者曰。如是如是。
舍利弗尊者
【頌】入城遙見月上女出城。舍利弗心口思惟。此姊見佛。不知得忍不得忍否。我當問之。才近便問。大姊往甚麼處去。女曰。如舍利弗與么去。弗曰。我方入城。汝方出城。何言如我恁么去。女曰。諸佛弟子。當依何住。弗曰。諸佛弟子。依大涅槃而住。女曰。諸佛弟子。既依大涅槃而住。而我亦如與舍利弗與么去。
賓頭盧尊者
【頌】赴阿育王宮大會。王行香次。作禮問曰。承聞尊者親見佛來是否。者以手䇿起眉毛曰。會么。王曰不會。者曰。阿耨達池龍王請佛齋。吾是時亦預其數。
秦䟦跎禪師
問生法師。講何經論。生曰。大般若經。師曰。作么生說色空義。曰眾微聚曰色。眾微無自性曰空。師曰。眾微未聚。喚作甚麼。生罔措。師又問。別講何經論。曰大涅槃經。師曰。如何說涅槃之義。曰涅而不生。槃而不滅。不生不滅。故曰涅槃。師曰。這個是如來涅槃。那個是法師涅槃。曰涅槃之義豈有二邪。某甲祇如此。未審禪師如何說涅槃。師拈起如意曰。還見么。曰見。師曰。見個
【現代漢語翻譯】 現代漢語譯本 無說無聞，是真說般若（prajna，智慧）。
○ 尊者一日說法時，帝釋（Indra，佛教的護法神）天雨花。尊者便問：『此花是從天上得來的嗎？是從地上得來的嗎？是從人那裡得來的嗎？』帝釋回答：『不是。』尊者問：『從何處得來的呢？』帝釋便舉起手。尊者說：『如是如是。』
舍利弗尊者（Sariputra，佛陀十大弟子之一，以智慧著稱）
【頌】入城遙見月上女出城，舍利弗心口思惟：『此姊見佛，不知得忍不得忍否？我當問之。』才近便問：『大姊往甚麼處去？』女曰：『如舍利弗與么去。』弗曰：『我方入城，汝方出城，何言如我恁么去？』女曰：『諸佛弟子，當依何住？』弗曰：『諸佛弟子，依大涅槃（Nirvana，佛教術語，指解脫）而住。』女曰：『諸佛弟子，既依大涅槃而住，而我亦如與舍利弗與么去。』
賓頭盧尊者（Pindola-Bharadvaja，十六羅漢之一）
【頌】赴阿育王（Ashoka，孔雀王朝國王，約公元前304年-公元前232年）宮大會，王行香次，作禮問曰：『承聞尊者親見佛來是否？』者以手䇿起眉毛曰：『會么？』王曰：『不會。』者曰：『阿耨達池（Anavatapta，傳說中的湖泊）龍王請佛齋，吾是時亦預其數。』
秦䟦跎禪師
問生法師：『講何經論？』生曰：『大般若經。』師曰：『作么生說色空義？』曰：『眾微聚曰色，眾微無自性曰空。』師曰：『眾微未聚，喚作甚麼？』生罔措。師又問：『別講何經論？』曰：『大涅槃經。』師曰：『如何說涅槃之義？』曰：『涅而不生，槃而不滅，不生不滅，故曰涅槃。』師曰：『這個是如來涅槃，那個是法師涅槃？』曰：『涅槃之義豈有二邪？某甲祇如此，未審禪師如何說涅槃。』師拈起如意曰：『還見么？』曰：『見。』師曰：『見個』
【English Translation】 English version Without speaking, without hearing, this is the true speaking of prajna (wisdom).
○ One day, when the Venerable was expounding the Dharma, Indra (the lord of gods) showered flowers from the sky. The Venerable then asked: 'Did these flowers come from the heavens? Did they come from the earth? Did they come from people?' Indra replied: 'No.' The Venerable asked: 'Where did they come from?' Indra then raised his hand. The Venerable said: 'Thus, thus.'
Venerable Sariputra (one of the ten great disciples of the Buddha, known for his wisdom)
[Verse] Entering the city, he saw a woman leaving the city as the moon rose. Sariputra thought in his heart: 'This sister has seen the Buddha, I wonder if she has attained forbearance or not? I should ask her.' As he approached, he asked: 'Elder sister, where are you going?' The woman said: 'Like Sariputra, I am going there.' Sariputra said: 'I am entering the city, and you are leaving the city, how can you say you are going as I am?' The woman said: 'What should the disciples of the Buddhas rely on?' Sariputra said: 'The disciples of the Buddhas rely on Great Nirvana (liberation) to abide.' The woman said: 'Since the disciples of the Buddhas rely on Great Nirvana to abide, then I am also going as Sariputra is going.'
Venerable Pindola-Bharadvaja (one of the sixteen Arhats)
[Verse] Attending the grand assembly at King Ashoka's (King of the Maurya Dynasty, c. 304 BCE - 232 BCE) palace, the king, while offering incense, bowed and asked: 'I have heard that the Venerable has personally seen the Buddha, is this true?' The Venerable raised his eyebrows with his staff and said: 'Do you understand?' The king said: 'I do not understand.' The Venerable said: 'The Dragon King of Anavatapta (a legendary lake) invited the Buddha for a vegetarian feast, and I was also among those present at that time.'
Chan Master Qinbatuo
Asked Dharma Master Sheng: 'Which sutras and treatises are you lecturing on?' Sheng said: 'The Great Prajna Sutra.' The Master said: 'How do you explain the meaning of form and emptiness?' He said: 'The aggregation of many particles is called form, and the absence of self-nature in many particles is called emptiness.' The Master said: 'What is it called when many particles have not yet aggregated?' Sheng was at a loss. The Master then asked: 'Which other sutras and treatises are you lecturing on?' He said: 'The Great Nirvana Sutra.' The Master said: 'How do you explain the meaning of Nirvana?' He said: 'Nirvana is non-arising and non-ceasing, non-arising and non-ceasing, therefore it is called Nirvana.' The Master said: 'Is that the Nirvana of the Tathagata, or the Nirvana of the Dharma Master?' He said: 'Can the meaning of Nirvana have two different meanings? I only understand it this way, I wonder how the Chan Master explains Nirvana.' The Master picked up a ruyi scepter and said: 'Do you see it?' He said: 'I see it.' The Master said: 'See a'
甚麼。曰見禪師手中如意。師將如意擲于地。曰見么。曰見。師曰見個甚麼。曰見禪師手中如意墮地。師斥曰。觀公見解未出常流。何得名喧宇宙。拂衣而去。其徒懷疑不已乃追師扣問。我師說色空涅槃不契。未審禪師如何說色空義。師曰。不道汝師說得不是。汝師祇說得果上色空。不會說得因中色空。其徒曰。如何是因中色空。師曰。一微空故眾微空。眾微空故一微空。一微空中無眾微。眾微空中無一微。
寶誌禪師
【頌】垂語曰。終日拈香擇火。不知身是道場。又曰。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。京都鄴都浩浩。還是菩提大道。(法眼曰。京都鄴都浩浩。不是菩提大道)。
雙林善慧大士
日常營作。夜則行道。見釋迦金粟定光三如來。放光襲其體。大士乃曰。我得首楞嚴定。天嘉二年。感七佛相隨。釋迦引前。維摩接后。唯釋尊數顧共語。為我補處也。
【評】【頌】梁武帝請講金剛經。士才升座。以尺揮案一下。便下座。帝愕然。聖師曰。陛下還會么。帝曰不會。聖師曰。大士講經竟。
○心王銘曰。觀心空王。玄妙難測。無形無相。有大神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大法將。心
【現代漢語翻譯】 問：『什麼是（見）？』禪師拿起手中的如意。禪師將如意扔在地上，問：『（你）見了嗎？』回答：『見了。』禪師說：『（你）見到了什麼？』回答：『見到禪師手中的如意掉在地上。』禪師斥責說：『（你）的見解沒有超出常人的範疇，為何名聲響徹宇宙？』拂袖而去。他的弟子們懷疑不解，於是追上禪師請教：『我的老師說色、空、涅槃不契合，不知道禪師您是如何解釋色空的意義？』禪師說：『不是說你的老師說得不對，你的老師只是說到了果上的色空，不會說因中的色空。』他的弟子問：『什麼是因中的色空？』禪師說：『一微塵空，所以眾微塵空；眾微塵空，所以一微塵空。一微塵空中沒有眾微塵，眾微塵空中沒有一微塵。』
寶誌禪師
【頌】垂語說：『終日點香擇火，不知自身就是道場。』又說：『大道就在眼前，只是眼前難以見到。想要認識大道的真體，離不開聲色言語。』又說：『京都鄴都（北齊都城，550-577）浩浩蕩蕩，還是菩提大道。』（法眼禪師說：『京都鄴都浩浩蕩蕩，不是菩提大道。』）
雙林善慧大士
日常從事勞作，夜晚則修行佛道。見到釋迦牟尼佛（佛教創始人）、金粟如來（過去七佛之一，又名拘留孫佛）、定光如來（過去佛之一，燃燈佛）三位如來，放出光明照耀他的身體。大士於是說：『我得到了首楞嚴定（一種深妙的禪定）。』天嘉二年（559），感應到七佛相隨，釋迦牟尼佛在前面引導，維摩詰菩薩（一位在家菩薩，以智慧著稱）在後面接應。只有釋迦牟尼佛多次回頭與我說話，（這是因為）為我補處（彌勒菩薩將在未來成佛，接替釋迦牟尼佛的位置）啊。
【評】【頌】梁武帝（南朝梁的開國皇帝，502-549）請（善慧大）士講解《金剛經》。（善慧大）士才登上座位，用尺子敲了一下桌子，便下座了。梁武帝愕然。聖師（指寶誌禪師）說：『陛下領會了嗎？』梁武帝說：『沒有領會。』聖師說：『大士講經完畢。』
○《心王銘》說：『觀心空王（指心的本性是空寂的），玄妙難以測度。無形無相，有大神力。能滅除千種災難，成就萬種功德。本體性質雖然是空，卻能施行法則。觀察它沒有形狀，呼喚它卻有聲音。是（修行）大法的將領，心（是根本）。』
【English Translation】 Asked: 'What (do you) see?' The Zen master picked up the Ruyi (a ceremonial scepter). The master threw the Ruyi on the ground and asked: '(Did you) see it?' Replied: 'Saw it.' The master said: '(What) did you see?' Replied: 'Saw the Zen master's Ruyi fall to the ground.' The master rebuked: '(Your) understanding has not exceeded the ordinary, why is your name so famous in the universe?' He then flicked his sleeves and left. His disciples were suspicious and puzzled, so they chased after the master to ask: 'My teacher says that form, emptiness, and Nirvana do not agree, I wonder how Zen master explains the meaning of form and emptiness?' The master said: 'It's not that your teacher is wrong, your teacher only speaks of form and emptiness on the result, and does not know how to speak of form and emptiness in the cause.' His disciples asked: 'What is form and emptiness in the cause?' The master said: 'One micro-dust is empty, so all micro-dusts are empty; all micro-dusts are empty, so one micro-dust is empty. In one micro-dust there are no many micro-dusts, in many micro-dusts there is no one micro-dust.'
Zen Master Baozhi
[Verse] Said: 'All day long, lighting incense and choosing fire, not knowing that one's own body is the Bodhimanda (a place of enlightenment).' Also said: 'The Great Way is right in front of you, but it is difficult to see right in front of you. If you want to know the true nature of the Great Way, you cannot be separated from sound, form, speech, and language.' Also said: 'The capital Kyoto and the capital Yedu (capital of Northern Qi dynasty, 550-577) are vast, is it still the Great Way of Bodhi?' (Zen Master Fayan said: 'The capital Kyoto and the capital Yedu are vast, it is not the Great Way of Bodhi.')
Great Master Shan Hui of Shuanglin
Engaged in daily work, and practiced the Dharma at night. Saw Shakyamuni Buddha (founder of Buddhism), Krakucchanda Buddha (one of the past seven Buddhas), and Dipankara Buddha (a past Buddha), emitting light shining on his body. The Great Master then said: 'I have attained the Shurangama Samadhi (a profound state of meditation).' In the second year of Tianjia (559), he sensed the seven Buddhas following him, with Shakyamuni Buddha leading the way and Vimalakirti Bodhisattva (a lay Buddhist known for his wisdom) following behind. Only Shakyamuni Buddha looked back and spoke to me many times, (this is because) he is replacing me (Maitreya Bodhisattva will become a Buddha in the future, replacing Shakyamuni Buddha's position).'
[Commentary] [Verse] Emperor Wu of Liang (the founding emperor of the Liang dynasty, 502-549) asked (Great Master Shanhui) to explain the Diamond Sutra. (Great Master Shanhui) just ascended the seat, tapped the table with a ruler, and then stepped down. Emperor Wu of Liang was stunned. The Holy Teacher (referring to Zen Master Baozhi) said: 'Has Your Majesty understood?' Emperor Wu of Liang said: 'Did not understand.' The Holy Teacher said: 'The Great Master has finished explaining the Sutra.'
○ The 'Mind King Inscription' says: 'Observing the mind as the Empty King (referring to the mind's nature being empty and still), mysterious and difficult to fathom. Without form or appearance, it has great divine power. It can eliminate thousands of disasters and achieve ten thousand virtues. Although its essence is empty, it can enact laws. Observing it has no shape, but calling it has a voice. It is the general of the Great Dharma, the mind (is the root).'
戒傳經。水中鹽味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是心是佛。是佛是心。唸唸佛心。佛心念佛。欲得早成。戒心自律。凈律凈心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪嗔體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沉。諸佛菩薩。非此安心。明心大士。悟此玄音。身心性妙。用無更改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性離空。能凡能聖。是故相勸。好自防慎。剎那造作。還復漂沉。清凈心智。如世黃金。般若法藏。並在身心。無為法寶非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。
【頌】大士頌云。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。纖毫不相離。如身影相似。欲識佛去處。祇這語聲是。
【頌】空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。
【頌】有物先天地。無形本寂寥。能為萬象主。不逐四時凋。
南
【現代漢語翻譯】 現代漢語譯本 戒傳經：就像水中的鹽味，雖然決定存在，卻看不見它的形狀。心王（指人的心識）也是如此，它在身體內停留，從面門出入，隨著外物而產生各種情感。它自在無礙，所作所為都能成功。瞭解根本，認識自心，認識自心就能見到佛。這心就是佛，佛就是這心。念念不忘佛心，佛心也念念不忘佛。想要早日成就，就要用戒律來約束自己。清凈戒律，清凈自心，心就是佛。除了這個心王，再沒有別的佛。想要成就佛，就不要沾染任何事物。心性雖然是空，但貪嗔的本體卻是實在的。進入這個法門，端坐就能成佛。到達彼岸，就能得到波羅蜜（到達彼岸）。仰慕真道的修行人，要自己觀察自己的心，知道佛就在內心，不要向外尋找。即心即佛，即佛即心。心明就能認識佛，明白就能認識心。離開心就沒有佛，離開佛就沒有心。不是佛就無法測度，沒有什麼用處。執著于空而停滯于寂靜，就會在此沉淪。諸佛菩薩，不是這樣來安心的。明白心性的大士，領悟了這個玄妙的音聲。身心性妙，作用沒有更改。因此，有智慧的人，放心自在。不要說心王是空無體性的，它能使這個色身，作惡作正。非有非無，隱顯不定。心性離開了空，能成為凡人，也能成為聖人。因此互相勸告，好好地防備謹慎。剎那間的造作，還會再次沉淪。清凈的心智，就像世間的黃金。《般若經》的法藏，都在身心中。無為法寶，非淺非深。諸佛菩薩，瞭解了這個本心。有緣遇到的人，不分過去、現在、未來。
【頌】大士頌道：夜夜抱著佛睡覺，早上也一起起床。起立坐下都跟隨，說話沉默都同住。一絲一毫也不分離，就像身影一樣相似。想要知道佛在哪裡，就在這說話的聲音里。
【頌】空手拿著鋤頭，步行騎著水牛。人從橋上走過，橋流水卻不流。
【頌】有個東西先於天地而存在，沒有形狀本來寂靜空虛。能作為萬物的君主，不隨著四季而凋零。
【English Translation】 English version The Sutra of Precepts: Like the taste of salt in water, it is definitely there, but you cannot see its shape. The Mind-King (referring to one's consciousness) is also like this; it resides within the body, enters and exits through the face, and generates various emotions according to external objects. It is free and unhindered, and everything it does is successful. Understanding the root, recognizing one's own mind, recognizing one's own mind allows one to see the Buddha. This mind is the Buddha, and the Buddha is this mind. Constantly mindful of the Buddha-mind, the Buddha-mind is also constantly mindful of the Buddha. If you want to achieve enlightenment quickly, you must use precepts to discipline yourself. Purify the precepts, purify your mind, the mind is the Buddha. Apart from this Mind-King, there is no other Buddha. If you want to become a Buddha, do not be tainted by anything. Although the nature of the mind is empty, the substance of greed and anger is real. Entering this Dharma gate, sitting upright will lead to Buddhahood. Reaching the other shore, one can obtain Paramita (perfection). Those who admire the true path should observe their own minds and know that the Buddha is within, not to be sought externally. Mind is Buddha, Buddha is Mind. A clear mind recognizes the Buddha, understanding recognizes the mind. Apart from the mind, there is no Buddha; apart from the Buddha, there is no mind. That which is not Buddha cannot be measured and is useless. Clinging to emptiness and stagnating in stillness will lead to drowning. The Buddhas and Bodhisattvas do not find peace in this way. Great beings who understand the mind realize this profound sound. The body, mind, and nature are wonderful, and their function does not change. Therefore, wise people let go of their minds and are at ease. Do not say that the Mind-King is empty and without substance; it can cause this physical body to do evil or good. Neither existent nor non-existent, its appearance is uncertain. The nature of the mind is beyond emptiness; it can become an ordinary person or a sage. Therefore, I advise each other to be careful and cautious. A moment of creation will lead to drowning again. A pure mind and wisdom are like gold in the world. The Dharma treasury of the Prajna Sutra is within the body and mind. The unconditioned Dharma treasure is neither shallow nor deep. The Buddhas and Bodhisattvas understand this original mind. Those who encounter it by chance are beyond past, present, and future.
[Verse] The Great Being sings: Every night I sleep embracing the Buddha, and every morning I wake up together. Standing up and sitting down, we follow each other; speaking and being silent, we live together. Not separated by a single hair, like a shadow that resembles each other. If you want to know where the Buddha is, it is in this voice.
[Verse] Empty-handed, I hold a hoe; walking, I ride a water buffalo. People pass over the bridge, but the bridge flows and the water does not.
[Verse] There is something that existed before heaven and earth; without form, it was originally solitary and empty. It can be the master of all phenomena and does not wither with the four seasons.
岳慧思禪師
【頌】因志公令人傳語曰。何不下山教化眾生。目視雲漢作甚麼。師曰。三世諸佛被我一口吞盡。何處更有眾生可化。
○示眾曰。道源不遠。性海非遙。但向己求。莫從他覓。覓即不得。得亦不真。
○偈曰。頓悟心源開寶藏。隱顯靈通現真相。獨行獨坐常巍巍。百億化身無數量。縱令逼塞滿虛空。看時不見微塵相。可笑物兮無比況。口吐明珠光晃晃。尋常見說不思議。一語標名言下當。
○天不能蓋地不載。無去無來無障礙。無長無短無青黃。不在中間無內外。超羣出衆太虛玄。指物傳心人不會。
天臺智者顗禪師
【頌】在南嶽誦法華經。至藥王品曰。是真精進。是名真法供養如來。於是悟法華三昧。獲旋陀羅尼。見靈山一會。儼然未散。
豐干禪師
因寒山問。古鏡未磨時如何照燭。師曰。冰壺無影像。猿猴探水月。曰此是不照燭也。更請道看。師曰。萬德不將來。教我道甚麼。寒山拾得。俱作禮而退。
寒山子
因趙州游天臺。路次相逢。山見牛跡問州曰。上座還識牛么。州曰不識。山指牛跡曰。此是五百羅漢遊山。州曰。既是羅漢。為甚麼卻作牛去。山曰。蒼天蒼天。州呵呵大笑。山曰。作甚麼。州曰。蒼天蒼天。山曰。這
【現代漢語翻譯】 現代漢語譯本
岳慧思禪師
【頌】因志公令人傳話說：『為何不下山教化眾生，對著天空雲彩看什麼？』禪師說：『三世諸佛都被我一口吞盡，哪裡還有眾生可以教化？』 ○開示大眾說：『道源不遠，性海非遙，只要向自己內心尋求，不要從他人那裡尋找。尋找就得不到，得到也不真實。』 ○偈語說：『頓悟心源開啟寶藏，隱顯靈通顯現真相。獨自行走獨自端坐常常巍然不動，百億化身沒有數量。縱然逼塞充滿虛空，看時也見不到微塵的形相。可笑這事物無法比擬，口中吐出明珠光芒閃耀。常常聽人說不可思議，一語標明當下領會。』 ○天不能覆蓋地不能承載，沒有來去沒有障礙。沒有長短沒有青黃，不在中間沒有內外。超越眾人太虛玄妙，指物傳心人們不會。 天臺智者顗禪師
【頌】在南嶽誦讀《法華經》，到《藥王品》時說：『是真精進，是名真法供養如來。』於是領悟法華三昧，獲得旋陀羅尼，見到靈山一會，好像還沒有散去。 豐干禪師
因為寒山問：『古鏡未磨時如何照燭？』禪師說：『冰壺沒有影像，猿猴探取水中月。』寒山說：『這是不照燭啊，請您再說看。』禪師說：『萬德不帶來，教我說什麼？』寒山、拾得，都作揖而退。 寒山子
因為趙州（唐）游天臺山，路途中相逢。寒山見到牛的足跡問趙州說：『上座還認識牛嗎？』趙州說不認識。寒山指著牛的足跡說：『這是五百羅漢遊山。』趙州說：『既然是羅漢，為什麼卻變成牛去了？』寒山說：『蒼天蒼天。』趙州呵呵大笑。寒山說：『做什麼？』趙州說：『蒼天蒼天。』寒山說：『這』
【English Translation】 English version
Zen Master Yue Huisi
【Verse】Because Zhigong (an eminent monk) asked someone to convey a message, saying: 'Why not go down the mountain to teach and transform sentient beings? What are you looking at the clouds in the sky for?' The Zen master said: 'The Buddhas of the three worlds have all been swallowed by me in one gulp. Where else are there sentient beings to be transformed?' ○He instructed the assembly, saying: 'The source of the Dao is not far away, and the sea of nature is not distant. Just seek within yourself, and do not seek from others. If you seek, you will not obtain it; even if you obtain it, it will not be genuine.' ○The verse says: 'Sudden enlightenment of the mind-source opens the treasure trove, hidden and manifest spiritual powers reveal the true form. Walking alone and sitting alone, always majestic and unwavering, hundreds of billions of transformation bodies are countless. Even if they fill and block the empty space, when you look, you cannot see the appearance of a mote of dust. How laughable is this thing, beyond comparison, spitting out bright pearls with dazzling light. Often people say it is inconceivable, one word marks the name, and you understand immediately.' ○Heaven cannot cover, earth cannot bear, there is no going, no coming, no obstruction. There is no long, no short, no blue, no yellow, not in the middle, no inside, no outside. Surpassing the crowd, the great void is profound, pointing at things to transmit the mind, people do not understand. Zen Master Zhiyi of Tiantai
【Verse】While reciting the Lotus Sutra on Mount Nan, when he reached the Medicine King chapter, it said: 'This is true diligence, this is called truly offering to the Tathagata.' Thereupon, he realized the Lotus Samadhi, obtained the Dharani of Rotation, and saw the assembly on Vulture Peak, as if it had not yet dispersed. Zen Master Fenggan
Because Hanshan (a legendary figure) asked: 'How does an ancient mirror shine when it has not been polished?' The Zen master said: 'An ice pitcher has no reflection, a monkey tries to grasp the moon in the water.' Hanshan said: 'This is not shining, please say more.' The Zen master said: 'Ten thousand virtues are not brought along, what can I say?' Hanshan and Shide (another legendary figure), both bowed and retreated. Hanshanzi
Because Zhao Zhou (Tang Dynasty) was traveling to Mount Tiantai, they met on the road. Hanshan saw the footprints of an ox and asked Zhao Zhou: 'Does the venerable one recognize the ox?' Zhao Zhou said he did not. Hanshan pointed to the ox's footprints and said: 'These are five hundred Arhats wandering in the mountains.' Zhao Zhou said: 'Since they are Arhats, why have they become oxen?' Hanshan said: 'Heaven, heaven.' Zhao Zhou laughed heartily. Hanshan said: 'What are you doing?' Zhao Zhou said: 'Heaven, heaven.' Hanshan said: 'This'
廝兒。宛有大人之作。
拾得子
國清寺半月念戒。眾集。拾得拍手曰。聚頭作想。那事如何。維那叱之。得曰。大德且住。無嗔即是戒。心凈即出家。我性與你合。一切法無差。
明州布袋和尚
【頌】一日有僧在師前行。師乃拊其背。僧回首。師曰。乞我一文錢。曰道得即與汝一文。師放下布袋。叉手而立。白鹿和尚問。如何是布袋。師便放下布袋。曰如何是布袋下事。師負之而去。先保福和尚問。如何是佛法大意。師放下布袋叉手。福曰。為祇如此。為更有向上事。師負之而去。師在街衢立。有僧問。和尚在這裡作甚麼。師曰。等個人。曰來也來也。師曰。汝不是這個人。曰如何是這個人。師曰。乞我一文錢。
法華志言大士
留講肆之久。一日讀雲門錄忽契悟。未幾宿命遂通。獨語笑。口吻囁嚅。日常不輟。世傳誦法華。因以名之。
○承相呂許公。問佛法大意。師曰。本來無一物。一味卻成真。僧問。師凡邪聖邪。遂舉手曰。我不在此住。
(已上應化賢。聖在會元二卷末。今在正脈三卷首)。
青原
青原山行思禪師
【頌】聞曹溪法席。乃往參禮。問曰。當何所務。即不落階級。祖曰。汝曾作甚麼來。師曰。聖諦亦不為。祖曰。
【現代漢語翻譯】 廝兒。宛有大人之作。
拾得子
國清寺半月念戒。眾集。拾得拍手曰。『聚頭作想。那事如何？』維那叱之。得曰。『大德且住。無嗔即是戒。心凈即出家。我性與你合。一切法無差。』
明州布袋和尚
【頌】一日有僧在師前行。師乃拊其背。僧回首。師曰。『乞我一文錢。』曰『道得即與汝一文。』師放下布袋。叉手而立。白鹿和尚問。『如何是布袋？』師便放下布袋。曰『如何是布袋下事？』師負之而去。先保福和尚問。『如何是佛法大意？』師放下布袋叉手。福曰。『為祇如此？為更有向上事？』師負之而去。師在街衢立。有僧問。『和尚在這裡作甚麼？』師曰。『等個人。』曰『來也來也。』師曰。『汝不是這個人。』曰『如何是這個人？』師曰。『乞我一文錢。』
法華志言大士
留講肆之久。一日讀雲門錄忽契悟。未幾宿命遂通。獨語笑。口吻囁嚅。日常不輟。世傳誦法華。因以名之。
○承相呂許公。問佛法大意。師曰。『本來無一物。一味卻成真。』僧問。『師凡邪聖邪？』遂舉手曰。『我不在此住。』
(已上應化賢。聖在會元二卷末。今在正脈三卷首)。
青原
青原山行思禪師
【頌】聞曹溪法席。乃往參禮。問曰。『當何所務。即不落階級。』祖曰。『汝曾作甚麼來？』師曰。『聖諦亦不為。』祖曰。
【English Translation】 Modern Chinese translation: 這孩子，宛如大人的手筆。
拾得子 (Shi De Zi)
在國清寺 (Guoqing Temple) 進行半月誦戒時，眾人聚集。拾得 (Shi De) 拍手說：『聚在一起思索，那件事怎麼樣？』維那 (Vina，糾察僧) 斥責他。拾得 (Shi De) 說：『大德請住口。沒有嗔怒就是戒律，心清凈就是出家。我的本性與你相合，一切法沒有差別。』
明州布袋和尚 (Budai Monk of Mingzhou)
【頌】一天，有僧人在和尚前面走，和尚就拍他的背。僧人回頭，和尚說：『乞討我一文錢。』僧人說：『說得出來就給你一文錢。』和尚放下布袋，叉手而立。白鹿和尚問：『什麼是布袋？』和尚就放下布袋，說：『什麼是布袋下的事？』和尚背起布袋走了。先保福和尚問：『什麼是佛法大意？』和尚放下布袋叉手。保福 (Baofu) 說：『僅僅如此嗎？還是有更進一步的事？』和尚背起布袋走了。和尚在街上站著，有僧人問：『和尚在這裡做什麼？』和尚說：『等一個人。』僧人說：『來了來了。』和尚說：『你不是這個人。』僧人說：『如何是這個人？』和尚說：『乞討我一文錢。』
法華志言大士 (Dashi Zhiyan who Recites the Lotus Sutra)
在講堂停留很久。一天讀《雲門錄》忽然契悟。不久宿命通。自言自語，口中唸唸有詞，每天不停。世人傳說他誦《法華經》，因此用這個稱呼他。
○ 丞相呂許公 (Lu Xu Gong) 問佛法大意。師說：『本來沒有一物，一味卻成真。』僧人問：『師父是凡是聖？』於是舉手說：『我不在這裡住。』
（以上應化賢聖在會元二卷末。今在正脈三卷首）。
青原 (Qingyuan)
青原山行思禪師 (Zen Master Xingsi of Qingyuan Mountain)
【頌】聽說曹溪 (Caoxi) 的法席，就前去參拜。問：『應當做什麼，才不落入階級？』祖師說：『你曾經做什麼來？』禪師說：『聖諦也不做。』祖師說：
落何階級。師曰。聖諦尚不為。何階級之有。祖深器之。會下學徒雖眾。師居首焉。亦猶二祖不言。少林謂之得髓矣。
○一日祖謂師曰。從上衣法雙行。師資遞授。衣以表信。法乃印心。吾今得人。何患不信。吾受衣來。遭此多難。況乎後代。爭競必多。衣即留鎮山門。子當分化一方。無令斷絕。師既得法。歸住青原。
【頌】師令石頭持書與南嶽讓和尚。曰汝達書了。速回。吾有個鈯斧子。與汝住山。頭至彼。未呈書便問。不慕諸聖。不重己靈時如何。岳曰。子問太高生。何不向下問。頭曰。寧可永劫受沉淪。不從諸聖求解脫。岳便休。頭便回。師問。子返何速。書信達否。頭曰。書亦不通。信亦不達。去日蒙和尚許個鈯斧子。祇今便請。師垂一足。頭便禮拜。尋辭往南嶽。
【頌】僧問如何是佛法大意。師曰。廬陵米。作么價。
石頭希遷禪師
【頌】謁青原。原問師曰。有人道嶺南有訊息。師曰。有人不道嶺南有訊息。曰若甚麼。大藏小藏。從何而來。師曰。盡從這裡去。原然之已。師于唐天寶初。薦之衡山南寺。寺之東有石。狀如臺。乃結庵其上。時號石頭和尚。師因看肇論。至會萬物為己者。其唯聖人乎。師乃拊幾曰。聖人無己。靡所不己。法身無象。誰云自他。圓鑒靈
【現代漢語翻譯】 現代漢語譯本 落於何種階級？六祖慧能大師說：『聖諦（ariyasacca）尚且不執著，哪裡還有什麼階級可言？』六祖慧能大師深深器重他。當時門下學徒雖然眾多，懷讓禪師位居首位。這也就像二祖慧可大師不立文字，少林寺稱之為得其精髓一樣。
有一天，六祖慧能大師對懷讓禪師說：『從上代祖師以來，衣缽和佛法是同時傳授的，衣缽用來表示信任，佛法乃是印證心性。我現在得到了可以傳法之人，還擔心什麼不被信任呢？我自從接受衣缽以來，遭遇了許多磨難，更何況後代，爭奪必定很多。衣缽就留在寺院鎮守山門，你應當分化一方，不要讓佛法斷絕。』懷讓禪師既然得到了佛法，就回到青原山居住。
【頌】懷讓禪師命令石頭希遷禪師拿著書信去南嶽（Nanyue）拜見南嶽懷讓和尚，說：『你送達書信后，立即返回。我有個鈯斧子，給你住山。』石頭希遷禪師到達南嶽后，沒有呈上書信就問道：『不羨慕諸佛聖人，不看重自己的靈性時，會怎麼樣？』南嶽懷讓和尚說：『你問得太高深了，為什麼不向下問？』石頭希遷禪師說：『寧可永遠沉淪，也不從諸佛聖人那裡求解脫。』南嶽懷讓和尚便不再作答。石頭希遷禪師便返回。懷讓禪師問：『你返回為何如此之快？書信送到了嗎？』石頭希遷禪師說：『書也沒有送，信也沒有傳達。去的時候蒙和尚答應給我一把鈯斧子，現在就來請。』懷讓禪師垂下一隻腳，石頭希遷禪師便禮拜。隨即告辭前往南嶽。
【頌】有僧人問：『什麼是佛法的大意？』懷讓禪師說：『廬陵（Luling）的米，是什麼價錢？』
石頭希遷禪師
【頌】石頭希遷禪師去拜見青原行思禪師，青原行思禪師問：『有人說嶺南（Lingnan）有訊息傳來。』石頭希遷禪師說：『有人不說嶺南有訊息傳來。』青原行思禪師說：『那又怎麼樣呢？大藏經（Dazangjing）、小藏經（Xiaozangjing），從哪裡來的？』石頭希遷禪師說：『都從這裡出去的。』青原行思禪師表示認可。石頭希遷禪師在唐朝天寶（Tianbao）（742-756）初年，被推薦到衡山（Hengshan）南寺（Nansi）。寺廟的東邊有一塊石頭，形狀像檯子，於是就在上面結庵居住。當時號稱石頭和尚。石頭希遷禪師因為閱讀肇論，讀到『能夠會通萬物為自身的，大概只有聖人吧』。石頭希遷禪師於是拍著桌子說：『聖人沒有自我，沒有什麼不是自我。法身沒有形象，誰說有自他之分？圓滿的明鏡般的靈
【English Translation】 English version To what class does he belong?' The Master said, 'Even the Holy Truths (ariyasacca) are not adhered to, what class is there?' The Patriarch deeply valued him. Although there were many disciples at the assembly, the Master was at the head. It was like the Second Patriarch not speaking, which Shaolin called obtaining the marrow.
One day, the Patriarch said to the Master, 'From the previous patriarchs, the robe and the Dharma have been transmitted together, the robe to represent trust, and the Dharma to seal the mind. Now that I have found someone to whom I can transmit the Dharma, what worries do I have about not being trusted? Since I received the robe, I have encountered many difficulties, let alone future generations, where there will surely be much contention. The robe should remain in the temple to guard the mountain gate, and you should spread the Dharma in one direction, lest it be cut off.' Since the Master obtained the Dharma, he returned to live in Qingyuan.
[Verse] The Master ordered Shitou Xiqian to take a letter to Nanyue (South Mountain) to see the monk Nanyue Huairang, saying, 'After you deliver the letter, return quickly. I have a hoe-axe for you to live in the mountains.' When Shitou arrived there, he asked without presenting the letter, 'What is it like when one does not admire the saints and does not value one's own spirit?' Yue said, 'Your question is too high. Why not ask a lower one?' Shitou said, 'I would rather suffer in samsara forever than seek liberation from the saints.' Yue then stopped speaking. Shitou then returned. The Master asked, 'Why did you return so quickly? Was the letter delivered?' Shitou said, 'The letter was not delivered, nor was the message conveyed. When I left, the monk promised me a hoe-axe. I am here to ask for it now.' The Master lowered one foot, and Shitou bowed. Soon after, he bid farewell and went to Nanyue.
[Verse] A monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'The rice of Luling (a place name), what is the price?'
Zen Master Shitou Xiqian
[Verse] He visited Qingyuan. Qingyuan asked the Master, 'Someone said there is news from Lingnan (South of the Mountains).' The Master said, 'Someone does not say there is news from Lingnan.' Qingyuan said, 'Then what? Where do the Great Canon (Dazangjing) and Small Canon (Xiaozangjing) come from?' The Master said, 'They all come from here.' Qingyuan acknowledged this. In the early years of the Tang Dynasty's Tianbao (742-756) period, the Master was recommended to Nansi (South Temple) on Hengshan (Mount Heng). To the east of the temple was a stone shaped like a platform, so he built a hermitage on it. At that time, he was called the Stone Monk. The Master, while reading the Zhaolun, came to the passage 'He who can unite all things as himself, is he not the sage?' The Master then struck the table and said, 'The sage has no self, there is nothing that is not self. The Dharmakaya has no form, who says there is self and other? The perfect mirror-like spirit'
照于其間。萬象體玄而自現。境智非一。孰云去來。至哉斯語也。遂掩卷。不覺寢。夢自身與六祖同乘一龜。游泳深池之內。覺而詳之。靈龜者智也。池者性海也。吾與祖師同乘靈智。游性海矣。遂著參同契曰。竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事元是迷。契理亦非悟。門門一切境。回互不回互。回而更相涉。不爾依位住。色本殊質象。聲元異樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌咸醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用其語。當明中有暗。勿以明相睹。明暗各相對。比之前後步。萬物自有功。當言用及處。事存涵蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非近遠。迷隔山河固。謹白參玄人。光陰莫虛度。
○上堂。吾之法門。先佛傳授。不論禪定精進。唯達佛之知見。即心即佛。心佛眾生。菩提煩惱。名異體一。汝等當知。自己心靈。體離斷常。性非垢凈。湛然圓滿。凡聖齊同。應用無方。離心意識。三界六道。唯自心現。水月映象。豈有生滅。汝能知之。無所不備。時門人道悟問。曹溪意旨誰人得。師曰。會佛法人得。曰師還得否。師曰不
【現代漢語翻譯】 現代漢語譯本 照耀于其間。萬象體現玄妙而自然顯現。境與智並非一，誰說有去有來呢？這番話真是精妙啊！於是合上書卷，不知不覺睡著了。夢見自己與六祖（慧能，禪宗六祖）一同乘坐一隻烏龜，在深池中游泳。醒來后仔細思量，靈龜象徵智慧，池象徵自性之海。我與祖師一同乘坐靈智，暢遊于自性之海啊！於是寫下《參同契》說：『印度（古代對印度的稱呼）大覺金仙的心法，在東西方秘密地相互傳授。人們的根器有利鈍之分，但道沒有南北之分。靈源光明皎潔，枝派暗中流淌。執著於事相原本就是迷惑，契合真理也並非就是覺悟。種種門頭，一切境界，回互與不回互。回互則互相牽涉，不回互則各自安住。色原本有不同的質地形象，聲音原本有不同的快樂痛苦。暗合上中之言，明明清濁之句。四大（地、水、火、風）的自性自然恢復，如同兒子找到了母親。火的性質是熱，風的性質是動搖，水的性質是濕潤，地的性質是堅固。眼睛對顏色的感知，耳朵對聲音的感知，鼻子對氣味的感知，舌頭對鹹味的感知。然而依據一一法，依據根和葉分佈。本末必須歸於宗，尊卑要用恰當的語言。應當明白明中有暗，不要用明相去看待。明暗各自相對，如同前後腳步。萬物自有其功用，應當說出其用處和所在。事存在於涵蓋相合，理應當如箭鋒相拄。領會言語必須會歸於宗，不要自己設立規矩。觸目卻不能領會道，走動又怎能知道路？進步並非近或遠，迷惑則被山河阻隔。謹此告訴參玄之人，光陰不要虛度。』
○上堂說法。我的法門，是先佛傳授下來的，不講禪定精進，只求通達佛的知見。即心即佛，心、佛、眾生，菩提、煩惱，名稱不同，本體卻是一個。你們應當知道，自己的心靈，本體遠離斷滅和常存，自性沒有垢染和清凈，湛然圓滿，凡人和聖人相同，應用無窮無盡，遠離心意識。三界六道，唯有自心顯現，如同水中的月亮，鏡中的影像，哪裡有生滅呢？你如果能明白這個道理，就無所不備了。當時門人道悟問道：『曹溪（廣東曹溪，六祖慧能弘法之地）的意旨誰人能夠領會？』師父說：『會佛法的人能夠領會。』道悟說：『師父您能領會嗎？』師父說：『不』。
【English Translation】 English version Shining within it. All phenomena embody the profound and manifest naturally. Realm and wisdom are not one; who speaks of going and coming? How excellent are these words! Thereupon, he closed the book and fell asleep without realizing it. He dreamt that he and the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen) were riding a turtle, swimming in a deep pond. Awakening, he pondered it carefully. The spiritual turtle symbolizes wisdom, and the pond symbolizes the sea of self-nature. I and the Patriarch are riding spiritual wisdom, swimming in the sea of self-nature! Thereupon, he wrote the 'Cantong Qi' (The Kinship of the Three) saying: 'The mind of the great immortal of India (ancient term for India) is secretly transmitted between East and West. People's faculties are sharp or dull, but the Way has no Northern or Southern Patriarch. The spiritual source is bright and pure, but the branches flow secretly. Attachment to affairs is originally delusion, and agreement with principle is not necessarily enlightenment. All realms at every gate, interpenetrate or do not interpenetrate. Interpenetration involves mutual influence, non-interpenetration means abiding in one's position. Colors originally have different qualities and forms, sounds originally have different pleasures and pains. Secretly accord with the words of the upper and middle, clearly distinguish pure and turbid phrases. The four great elements (earth, water, fire, wind) naturally restore their nature, like a child finding its mother. Fire's nature is heat, wind's nature is movement, water's nature is moisture, earth's nature is solidity. The eye perceives color, the ear perceives sound, the nose perceives fragrance, the tongue perceives saltiness. However, relying on each and every dharma, relying on the roots and leaves for distribution. The origin and end must return to the source, use appropriate language for the honored and the humble. One should understand that there is darkness within light, do not look with the appearance of light. Light and darkness are relative to each other, like steps before and after. All things have their own function, one should speak of their use and place. Affairs exist in the union of cover and box, principle should be like arrows meeting point to point. Understanding words must lead to the source, do not establish your own rules. Touching the eyes but not understanding the Way, moving the feet but how can you know the road? Progress is neither near nor far, delusion is separated by solid mountains and rivers. Respectfully I tell those who investigate the profound, do not waste time in vain.'
○ Ascending the hall to preach. My Dharma gate is transmitted by the past Buddhas, not discussing Chan meditation or diligent progress, only seeking to attain the Buddha's knowledge and vision. That is, mind is Buddha, mind, Buddha, sentient beings, Bodhi, and afflictions, the names are different, but the substance is one. You should know that your own mind, the substance is far from annihilation and permanence, the self-nature has no defilement and purity, it is clear and complete, ordinary people and sages are the same, the application is infinite, far from mind consciousness. The three realms and six paths are only manifested by one's own mind, like the moon in the water, the image in the mirror, where is there birth and death? If you can understand this principle, you will be fully equipped. At that time, the disciple Daowu asked: 'Who can understand the meaning of Caoxi (Caoxi in Guangdong, where the Sixth Patriarch Huineng propagated the Dharma)?' The master said: 'Those who understand the Buddha-dharma can understand.' Daowu said: 'Can you understand it, Master?' The master said: 'No.'
得。曰為甚麼不得。師曰。我不會佛法。
○僧問如何是解脫。師曰。誰縛汝。
○問如何是凈土。師曰。誰垢汝。
○問如何是涅槃。師曰。誰將生死與汝。
【頌】問如何是西來意。師曰。問取露柱。曰學人不會。師曰。我更不會。
○問如何是禪。師曰㼾磚。問如何是道。師曰木頭。
○大顛問。古人云。道有道無俱是謗。請師除。師曰。一物亦無。除個甚麼。師卻問。並卻咽喉唇吻道將來。顛曰。無這個。師曰。若甚麼。汝即得入門。
○道悟問。如何是佛法大意。師曰。不得不知。悟曰。向上更有轉處也無。師曰。長空不礙白雲飛。
藥山惟儼禪師
博通經論。嚴持戒律。一日自嘆曰。大丈夫當離法自凈。誰能屑屑事細行於布巾邪。
【頌】首造石頭之室。便問。三乘十二分教。某甲粗知。嘗聞南方。直指人心。見性成佛。實未明瞭。伏望和尚慈悲指示。頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。子作么生。師罔措。頭曰。子因緣不在此。且往馬大師處去。師稟命恭禮馬祖。仍伸前問。祖曰。我有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時揚眉瞬目者是。有時揚眉瞬目者不是。子作么生。師于言下契悟。便禮拜。祖曰。你見
【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是「得」？』（「得」指獲得真理或開悟） 師父說：『為什麼不能「得」？』 師父說：『我不會佛法。』
僧人問：『如何是解脫？』（解脫指從輪迴中解脫出來） 師父說：『誰束縛你？』
僧人問：『如何是凈土？』（凈土指沒有污垢的清凈國土） 師父說：『誰玷污你？』
僧人問：『如何是涅槃？』（涅槃指脫離生死輪迴的境界） 師父說：『誰把生死給你？』
【頌】僧人問：『如何是西來意？』（西來意指達摩祖師從西方帶來的禪宗真意） 師父說：『去問露柱。』 僧人說：『學人不會。』 師父說：『我更不會。』
僧人問：『如何是禪？』（禪指禪定，一種冥想修行方式） 師父說：『㼾磚。』 僧人問：『如何是道？』（道指真理或宇宙的根本法則） 師父說：『木頭。』
大顛（人名）問：『古人說，說道有道或說道無道都是誹謗，請師父去除這種說法。』 師父說：『一物也沒有，去除個什麼？』 師父反問：『並卻咽喉唇吻道將來。』 大顛說：『無這個。』 師父說：『若甚麼，汝即得入門。』
道悟（人名）問：『如何是佛法大意？』（佛法大意指佛法的核心要義） 師父說：『不得不知。』 道悟說：『向上更有轉處也無？』 師父說：『長空不礙白雲飛。』
藥山惟儼禪師（751-834）
博通經論，嚴持戒律。一日自嘆曰：『大丈夫當離法自凈，誰能屑屑事細行於布巾邪？』
【頌】首先拜訪石頭希遷禪師（700-790）的住所，便問：『三乘十二分教，某甲粗知。嘗聞南方，直指人心，見性成佛，實未明瞭。伏望和尚慈悲指示。』 石頭希遷禪師說：『恁么也不得，不恁么也不得，恁么不恁么總不得。子作么生？』 師父罔措。 石頭希遷禪師說：『子因緣不在此，且往馬大師（馬祖道一，709-788）處去。』 師父稟命恭禮馬祖，仍伸前問。 馬祖說：『我有時教伊揚眉瞬目，有時不教伊揚眉瞬目，有時揚眉瞬目者是，有時揚眉瞬目者不是。子作么生？』 師父于言下契悟，便禮拜。 馬祖說：『你見』
English version: A monk asked: 'What is "attainment"?' (Attainment refers to the attainment of truth or enlightenment) The master said: 'Why can't it be "attained"?' The master said: 'I don't know the Buddha-dharma.'
A monk asked: 'What is liberation?' (Liberation refers to being freed from the cycle of rebirth) The master said: 'Who binds you?'
A monk asked: 'What is the Pure Land?' (Pure Land refers to a pure land without defilement) The master said: 'Who defiles you?'
A monk asked: 'What is Nirvana?' (Nirvana refers to the state of being free from the cycle of birth and death) The master said: 'Who gave you birth and death?'
[Verse] A monk 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 true meaning of Zen Buddhism brought by Bodhidharma from the West) The master said: 'Ask the stone pillar.' The monk said: 'This student does not understand.' The master said: 'I understand even less.'
A monk asked: 'What is Chan?' (Chan refers to Chan meditation, a form of meditation practice) The master said: 'Broken brick.' A monk asked: 'What is the Tao?' (Tao refers to the truth or the fundamental law of the universe) The master said: 'A piece of wood.'
Da Dian (person's name) asked: 'The ancients said that saying there is Tao or saying there is no Tao is slander. Please, Master, remove this statement.' The master said: 'There is not a single thing. What is there to remove?' The master asked in return: 'Eliminate your throat, lips, and mouth, and then speak.' Da Dian said: 'There is no such thing.' The master said: 'If what, then you will be able to enter the gate.'
Dao Wu (person's name) asked: 'What is the great meaning of the Buddha-dharma?' (The great meaning of the Buddha-dharma refers to the core essence of the Buddha-dharma) The master said: 'It cannot be unknown.' Dao Wu said: 'Is there still a turning point upward?' The master said: 'The long sky does not hinder the white clouds from flying.'
Zen Master Yaoshan Weiyan (751-834)
He was well-versed in the scriptures and treatises, and strictly observed the precepts. One day, he sighed to himself: 'A great man should purify himself by leaving the Dharma. Who can meticulously engage in trivial practices with a cloth?'
[Verse] He first visited the residence of Zen Master Shitou Xiqian (700-790) and asked: 'I have a rough understanding of the Three Vehicles and the Twelve Divisions of the Teachings. I have heard that in the South, they directly point to the human mind and see one's nature to become a Buddha, but I have not yet understood it clearly. I humbly request the Abbot to compassionately instruct me.' Zen Master Shitou Xiqian said: 'It is not possible to do it this way, it is not possible not to do it this way, and it is not possible to do it this way or not to do it this way. What do you do?' The master was at a loss. Zen Master Shitou Xiqian said: 'Your affinity is not here. You should go to Master Ma (Mazu Daoyi, 709-788).' The master respectfully paid his respects to Mazu and repeated his previous question. Mazu said: 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink, sometimes raising his eyebrows and blinking is right, and sometimes raising his eyebrows and blinking is not right. What do you do?' The master had a sudden enlightenment upon hearing these words and bowed. Mazu said: 'You see'
【English Translation】 English version: A monk asked: 'What is "attainment"?' (Attainment refers to the attainment of truth or enlightenment) The master said: 'Why can't it be "attained"?' The master said: 'I don't know the Buddha-dharma.'
A monk asked: 'What is liberation?' (Liberation refers to being freed from the cycle of rebirth) The master said: 'Who binds you?'
A monk asked: 'What is the Pure Land?' (Pure Land refers to a pure land without defilement) The master said: 'Who defiles you?'
A monk asked: 'What is Nirvana?' (Nirvana refers to the state of being free from the cycle of birth and death) The master said: 'Who gave you birth and death?'
[Verse] A monk 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 true meaning of Zen Buddhism brought by Bodhidharma from the West) The master said: 'Ask the stone pillar.' The monk said: 'This student does not understand.' The master said: 'I understand even less.'
A monk asked: 'What is Chan?' (Chan refers to Chan meditation, a form of meditation practice) The master said: 'Broken brick.' A monk asked: 'What is the Tao?' (Tao refers to the truth or the fundamental law of the universe) The master said: 'A piece of wood.'
Da Dian (person's name) asked: 'The ancients said that saying there is Tao or saying there is no Tao is slander. Please, Master, remove this statement.' The master said: 'There is not a single thing. What is there to remove?' The master asked in return: 'Eliminate your throat, lips, and mouth, and then speak.' Da Dian said: 'There is no such thing.' The master said: 'If what, then you will be able to enter the gate.'
Dao Wu (person's name) asked: 'What is the great meaning of the Buddha-dharma?' (The great meaning of the Buddha-dharma refers to the core essence of the Buddha-dharma) The master said: 'It cannot be unknown.' Dao Wu said: 'Is there still a turning point upward?' The master said: 'The long sky does not hinder the white clouds from flying.'
Zen Master Yaoshan Weiyan (751-834)
He was well-versed in the scriptures and treatises, and strictly observed the precepts. One day, he sighed to himself: 'A great man should purify himself by leaving the Dharma. Who can meticulously engage in trivial practices with a cloth?'
[Verse] He first visited the residence of Zen Master Shitou Xiqian (700-790) and asked: 'I have a rough understanding of the Three Vehicles and the Twelve Divisions of the Teachings. I have heard that in the South, they directly point to the human mind and see one's nature to become a Buddha, but I have not yet understood it clearly. I humbly request the Abbot to compassionately instruct me.' Zen Master Shitou Xiqian said: 'It is not possible to do it this way, it is not possible not to do it this way, and it is not possible to do it this way or not to do it this way. What do you do?' The master was at a loss. Zen Master Shitou Xiqian said: 'Your affinity is not here. You should go to Master Ma (Mazu Daoyi, 709-788).' The master respectfully paid his respects to Mazu and repeated his previous question. Mazu said: 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink, sometimes raising his eyebrows and blinking is right, and sometimes raising his eyebrows and blinking is not right. What do you do?' The master had a sudden enlightenment upon hearing these words and bowed. Mazu said: 'You see'
甚麼道理。便禮拜。師曰。某甲在石頭處。如蚊子上鐵牛。祖曰。汝既如是。善自護持。
【頌】師侍奉馬祖三年。一日祖問。子近日見處作么生。師曰。面板脫落盡。唯有一真實。祖曰。子之所得。可謂協於心體。佈於四肢。既然如是。將三條篾。束取肚皮。隨處住山去。師曰。某甲又是何人。敢言住山。祖曰不然。未有常行而不住。未有常住而不行。欲益無所益。欲為無所為。宜作舟航。無久住此。
【頌】師乃辭祖。返石頭。一日在石上坐次。石頭問曰。汝在這裡作么。曰一物不為。頭曰。恁么即閑坐也。曰若閑坐即為也。頭曰。汝道不為。不為個甚麼。曰千聖亦不識。頭以偈贊曰。從來共住不知名。任運相將祇么行。自古上賢猶不識。造次凡流豈可明。后石頭垂語曰。言語動用沒交涉。師曰。非言語動用。亦沒交涉。頭曰。我這裡針劄不入。師曰。我這裡如石上栽華。頭然之。
【頌】道吾云巖侍立次。師指按山上枯榮二樹。問道吾曰。枯者是榮者是。吾曰。榮者是。師曰。灼然一切處光明燦爛去。又問云巖。枯者是榮者是。巖曰。枯者是。師曰。灼然一切處放教枯淡去。高沙彌忽至。師曰。枯者是榮者是。彌曰。枯者從他枯。榮者從他榮。師顧道吾云巖曰。不是不是。
【頌】師
【現代漢語翻譯】 什麼道理。便禮拜。師父說：『某甲（自稱）在石頭處，如同蚊子叮鐵牛。』 祖師說：『你既然這樣，好好守護保持。』
【頌】師父侍奉馬祖（唐朝禪宗大師）三年。一日，馬祖問：『你近日見解如何？』 師父說：『面板脫落盡，唯有一真實。』 馬祖說：『你的所得，可謂與心體相合，佈於四肢。既然如此，用三條竹篾，束緊肚皮，隨處住山去吧。』 師父說：『某甲（自稱）又是何人，敢說住山？』 馬祖說：『不是這樣的。沒有常行而不住，沒有常住而不行。想要增益也無所增益，想要作為也無所作為。應該做舟船，不要久留在此。』
【頌】師父於是告別馬祖，返回石頭（地名）。一日在石頭上坐著，石頭問：『你在這裡做什麼？』 師父說：『一物不為。』 石頭說：『這樣就是閑坐了。』 師父說：『如果閑坐就是作爲了。』 石頭說：『你說不為，不為的是什麼？』 師父說：『千聖（指眾多的聖人）也不識。』 石頭以偈語讚歎說：『從來共住不知名，任運相將祇么行。自古上賢猶不識，造次凡流豈可明。』 後來石頭垂示說：『言語動用沒交涉。』 師父說：『非言語動用，也無交涉。』 石頭說：『我這裡針扎不入。』 師父說：『我這裡如石上栽華。』 石頭認可了他。
【頌】道吾（人名），云巖（人名）侍立在師父旁邊。師父指著山上的枯榮兩棵樹，問道吾：『枯的是，還是榮的是？』 道吾說：『榮的是。』 師父說：『灼然一切處光明燦爛去。』 又問云巖：『枯的是，還是榮的是？』 云巖說：『枯的是。』 師父說：『灼然一切處放教枯淡去。』 高沙彌（小和尚）忽然來到，師父說：『枯的是，還是榮的是？』 沙彌說：『枯的任他枯，榮的任他榮。』 師父回頭看著道吾、云巖說：『不是，不是。』
【頌】師父
【English Translation】 What is the principle? Then he prostrated. The master said, 'Moujia (a way to refer to oneself) is at the Stone Place, like a mosquito biting an iron ox.' The Patriarch said, 'Since you are like this, take good care of yourself.'
[Verse] The master served Mazu (Zen master of the Tang Dynasty) for three years. One day, Mazu asked, 'What is your understanding recently?' The master said, 'Skin has completely fallen off, only there is one truth.' Mazu said, 'What you have attained can be said to be in accordance with the mind-essence, spread throughout the four limbs. Since this is so, take three bamboo strips, tighten your belly, and go live in the mountains wherever you please.' The master said, 'Who is Moujia (a way to refer to oneself) to dare to say live in the mountains?' Mazu said, 'It is not like that. There is no constant practice without dwelling, and no constant dwelling without practice. Wanting to increase is to gain nothing, wanting to act is to do nothing. You should make a boat, do not stay here long.'
[Verse] The master then bid farewell to Mazu and returned to Stone (place name). One day, sitting on a stone, Stone asked, 'What are you doing here?' The master said, 'Not doing a single thing.' Stone said, 'Then that is idle sitting.' The master said, 'If it is idle sitting, then it is doing.' Stone said, 'You say not doing, not doing what?' The master said, 'Even the thousand sages (referring to many sages) do not recognize it.' Stone praised in verse, 'Always living together without knowing the name, letting it carry on just like that. From ancient times, even the superior sages still do not recognize it, how can ordinary people hastily understand it?' Later, Stone gave instructions, saying, 'Speech and action have no connection.' The master said, 'Non-speech and non-action also have no connection.' Stone said, 'Here, a needle cannot penetrate.' The master said, 'Here, it is like planting flowers on a stone.' Stone approved of him.
[Verse] Daowu (person's name) and Yunyan (person's name) were standing beside the master. The master pointed to the two trees, one withered and one flourishing, on the mountain and asked Daowu, 'Is it the withered one, or the flourishing one?' Daowu said, 'The flourishing one.' The master said, 'Clearly, everywhere is bright and radiant.' He then asked Yunyan, 'Is it the withered one, or the flourishing one?' Yunyan said, 'The withered one.' The master said, 'Clearly, let everything be withered and faded.' A young Shami (novice monk) suddenly arrived, and the master said, 'Is it the withered one, or the flourishing one?' The Shami said, 'Let the withered one wither, and let the flourishing one flourish.' The master turned to look at Daowu and Yunyan and said, 'No, no.'
[Verse] The master
久不升堂。院主白曰。大眾久思和尚示誨。師曰。打鐘著。眾才集。師便下座歸方丈。院主隨後問曰。和尚既許為眾說話。為甚一言不措。師曰。經有經師。論有論師。爭怪得老僧。
【頌】僧問。兀兀地思量甚麼。師曰。思量個不思量底。曰不思量底如何思量。師曰。非思量。
○上堂。祖師祇教保護。若貪嗔癡起來。切須防禁。莫教掁觸。是你欲知枯木石頭。卻須擔荷。實無枝葉可得。雖然如此。更宜自看。不得絕言語。我今為你說這個語。顯無語底。他那個本來無耳目等貌。
【頌】遵布衲浴佛。師曰。這個從汝浴。還浴得那個么。遵曰。把將那個來。師乃休。
○僧問。己事未明。乞和尚指示。師良久曰。吾今為汝道一句亦不難。祇宜汝于言下便見去。猶較些子。若更入思量。卻成吾罪過。不如且各各合口。免相累及。
【頌】師看經次。僧問。和尚尋常不許人看經。為甚麼卻自看。師曰。我祇圖遮眼。曰某甲學和尚。還得也無。師曰。汝若看。牛皮也須穿。
【評】【頌】僧問。平田淺草。麈鹿成群。如何射得麈中主。師曰看箭。僧放身便倒。師曰。侍者拖出這死漢。僧便走。師曰。弄泥團漢。有甚麼限。
丹霞天然禪師
【頌】于慧林寺。遇天大寒。
【現代漢語翻譯】 現代漢語譯本 很久沒有升座說法了。院主稟告說：『大眾很久沒有得到和尚的開示教誨了。』丹霞天然禪師說：『打鐘吧。』大眾才聚集起來，禪師就走下座位回到方丈室。院主隨後問道：『和尚既然答應為大家說法，為什麼一句話也不說呢？』禪師說：『經有講經的法師，論有講論的法師，怎麼能怪老僧呢？』
【頌】有僧人問道：『兀兀（wù wù，形容靜止不動的樣子）地思量什麼呢？』禪師說：『思量個不思量的東西。』僧人說：『不思量的東西如何思量呢？』禪師說：『非思量。』
○上堂說法。祖師只是教導保護好自己的心。如果貪、嗔（chēn，佛教指憎恨）、癡（chī，佛教指愚昧無知）生起來，一定要防備禁止，不要讓它們侵擾。你們想要知道枯木石頭，就必須承擔責任，實際上沒有枝葉可以得到。雖然如此，更應該自己去看，不能斷絕言語。我現在為你們說這個語，是爲了顯明無語的道理。那個本性本來就沒有耳目等形貌。
【頌】遵布衲（具體指誰待考）在浴佛。禪師問道：『這個（指浴佛的儀式）由你來浴，還能浴得了那個（指佛性）嗎？』遵布衲說：『把那個拿來。』禪師於是停止了問話。
○有僧人問道：『自己（己）的事（指本性）還沒有明白，懇請和尚指示。』禪師沉默了很久說：『我現在為你道出一句也不難，只是希望你能在言語之下就領悟，這樣還稍微好一些。如果更進一步陷入思量，反而成為我的罪過。不如暫且各自閉口，免得互相連累。』
【頌】禪師正在看經，有僧人問道：『和尚平時不允許別人看經，為什麼自己卻看呢？』禪師說：『我只是爲了遮遮眼睛。』僧人說：『弟子學和尚，可以嗎？』禪師說：『你如果看經，牛皮也需要穿透。』
【評】【頌】有僧人問道：『平坦的田野，淺淺的草地，麈（zhǔ，古書上指鹿一類的動物）鹿成群，如何射得麈中的首領？』禪師說：『看箭！』僧人隨即倒地。禪師說：『侍者，把這個死漢拖出去。』僧人便跑開了。禪師說：『玩泥團的傢伙，有什麼了不起。』
丹霞天然禪師
【頌】在慧林寺，遇到天很冷。
【English Translation】 English version He had not ascended the hall for a long time. The abbot reported, 'The assembly has been longing for the master's instruction.' The master said, 'Ring the bell.' Only when the assembly gathered did the master descend from his seat and return to his abbot's quarters. The abbot followed and asked, 'Since the master promised to speak for the assembly, why didn't you say a word?' The master said, 'There are teachers for the sutras and teachers for the treatises. How can you blame this old monk?'
[Verse] A monk asked, 'What are you pondering so intently?' The master said, 'Pondering that which is beyond pondering.' The monk said, 'How does one ponder that which is beyond pondering?' The master said, 'Non-pondering.'
○ Ascending the hall. The patriarchs only taught to protect [your mind]. If greed, anger (chen, referring to hatred in Buddhism), and delusion (chi, referring to ignorance in Buddhism) arise, you must guard against and restrain them, not allowing them to disturb you. If you want to know the withered wood and stone, you must bear the responsibility, for there are actually no branches or leaves to be obtained. Even so, you should examine yourself further, not cutting off speech. I am now speaking this word for you to reveal the principle of no-word. That original nature originally has no appearance of ears, eyes, etc.
[Verse] Zun Bu Na (who this refers to needs further research) was bathing the Buddha. The master asked, 'This (referring to the ritual of bathing the Buddha) is done by you, but can you bathe that (referring to Buddha-nature)?' Zun Bu Na said, 'Bring that here.' The master then stopped questioning.
○ A monk asked, 'My own (ji) matter (referring to one's true nature) is not yet clear. I beg the master to instruct me.' The master remained silent for a long time and said, 'It is not difficult for me to say a word for you now, but I only hope that you can understand it immediately upon hearing it, which would be slightly better. If you further indulge in thinking, it would become my fault. It is better for each of you to keep your mouths shut for now, so as not to burden each other.'
[Verse] The master was reading a sutra when a monk asked, 'The master usually does not allow others to read sutras. Why do you read them yourself?' The master said, 'I am just trying to cover my eyes.' The monk said, 'Can I learn from the master?' The master said, 'If you read sutras, even cowhide must be pierced through.'
[Commentary][Verse] A monk asked, 'In the flat fields and shallow grass, herds of zhen (zhǔ, an animal like a deer in ancient books) deer gather. How can one shoot the leader among the zhen?' The master said, 'Watch the arrow!' The monk immediately fell to the ground. The master said, 'Attendant, drag this dead man out.' The monk then ran away. The master said, 'A fellow who plays with mud balls, what is so great about him?'
Zen Master Danxia Tianran
[Verse] At Huilin Temple, it was very cold.
取木佛燒火向。院主訶曰。何得燒我木佛。師以杖子撥灰曰。吾燒取捨利。主曰。木佛何有舍利。師曰。既無舍利。更取兩尊燒。主自後眉須墮落。
【頌】訪龐居士。見女子靈照洗菜次。師曰。居士在否。女子放下菜藍。斂手而立。師又問。居士在否。女子提籃便行。師遂回。須臾居士歸。女子乃舉前話。士曰。丹霞在么。女曰去也。士曰。赤土涂牛你。
○上堂。阿你。渾家切須保護。一靈之物。不是你造作名邈得。更說甚薦與不薦。吾往日見石頭。亦祇教切須自保護。此事不是你談話得。阿你。渾家各有一坐具地。更疑甚麼。禪可是你解底物。豈有佛可成。佛之一字。永不喜聞。阿你自看。善巧方便。慈悲喜捨。不從外得。不著方寸。善巧是文殊。方便是普賢。你更擬趁逐甚麼物。不用經求落空去。今時學者。紛紛擾擾。皆是參禪問道。吾此間無道可修。無法可證。一飲一啄。各自有分。不用疑慮。在在處處。有恁么底。若識得。釋迦即老凡夫是。阿你。須是看取。莫一盲引眾盲。相將入火坑。夜裡暗雙陸。賽彩若為生。無事珍重。
○有僧到參。于山下見師。便問。丹霞山向甚麼處去。師指山曰。青黯黯處。曰莫祇這個便是么。師曰。真師子兒。一撥便轉。
【評】【頌】問僧。甚
【現代漢語翻譯】 現代漢語譯本： 丹霞禪師取木雕的佛像來燒火取暖。院主（寺院的負責人）責備他說：『怎麼能燒我的木佛？』丹霞禪師用木杖撥開灰燼說：『我燒木佛是爲了獲取舍利（佛教徒火葬后的殘餘物，被認為是聖物）。』院主說：『木佛怎麼會有舍利？』丹霞禪師說：『既然沒有舍利，再拿兩尊來燒。』此後，院主的眉毛和鬍鬚都脫落了。
【頌】丹霞禪師拜訪龐居士（一位著名的在家佛教修行者），看見他的女兒靈照正在洗菜。丹霞禪師問道：『居士在家嗎？』靈照放下菜籃，合手站立。丹霞禪師又問：『居士在家嗎？』靈照提起菜籃就走開了。丹霞禪師於是返回。不久，龐居士回家，靈照便說了之前發生的事。龐居士說：『丹霞禪師還在嗎？』靈照說：『走了。』龐居士說：『真是用赤土涂牛啊（比喻徒勞無功）。』
○丹霞禪師上堂說法：『你們大家，務必保護好自己的一靈之物（指本性，佛性）。這不是你們造作名相可以得到的。更說什麼推薦不推薦。我以前拜見石頭禪師（石頭希遷），他也只是教導大家務必自我保護。這件事不是你們談論可以明白的。你們大家，各自都有一塊坐具之地（指每個人都有佛性），還懷疑什麼呢？禪是你們可以用理解來把握的東西嗎？難道還有佛可以成嗎？「佛」這個字，我永遠都不喜歡聽。你們自己看，善巧方便（用巧妙的方法引導眾生），慈悲喜捨（佛教的四種美德），不是從外面得來的，也不侷限於方寸之間（指內心）。善巧是文殊菩薩（象徵智慧），方便是普賢菩薩（象徵實踐）。你們還打算追逐什麼呢？不用向外尋求，最終只會落空。現在的學人，紛紛擾擾，都是參禪問道。我這裡沒有道可以修，沒有法可以證。一飲一啄，各自有緣分。不用疑慮。無論在哪裡，都有這樣的道理。如果認識到這一點，釋迦牟尼（佛教的創始人）也就是個老凡夫。你們務必看清楚，不要一個瞎子帶領一群瞎子，一起掉進火坑。夜裡玩暗雙陸（一種棋類遊戲），比賽輸贏又有什麼意義呢？沒事了，珍重。』
○有僧人前來參拜丹霞禪師，在山下見到他，便問：『丹霞山（丹霞禪師居住的山）往哪個方向去？』丹霞禪師指著山說：『青黯黯的地方。』僧人說：『莫非就是這裡嗎？』丹霞禪師說：『真是獅子之子，一撥就轉（比喻悟性很高）。』
【評】【頌】問僧人，什麼……
【English Translation】 English version: Zen Master Danxia took a wooden Buddha statue to burn for warmth. The abbot (head of the monastery) rebuked him, saying, 'How can you burn my wooden Buddha?' Zen Master Danxia stirred the ashes with his staff and said, 'I am burning it to obtain śarīra (relics of Buddhist figures after cremation, considered sacred).' The abbot said, 'How can a wooden Buddha have śarīra?' Zen Master Danxia said, 'Since there are no śarīra, bring two more to burn.' After this, the abbot's eyebrows and beard fell out.
[Verse] Danxia visited Layman Pang (a famous Buddhist layman practitioner) and saw his daughter Lingzhao washing vegetables. Zen Master Danxia asked, 'Is the Layman at home?' Lingzhao put down the vegetable basket, folded her hands, and stood still. Zen Master Danxia asked again, 'Is the Layman at home?' Lingzhao picked up the basket and left. Zen Master Danxia then returned. Soon after, Layman Pang returned home, and Lingzhao told him what had happened. Layman Pang said, 'Is Danxia still here?' Lingzhao said, 'He has left.' Layman Pang said, 'You are painting a cow with red clay (a metaphor for futile effort).'
○Zen Master Danxia ascended the Dharma hall and said: 'All of you, be sure to protect your one spiritual thing (referring to one's inherent nature, Buddha-nature). This is not something you can obtain by creating names and appearances. What's more, what is there to recommend or not recommend? When I visited Zen Master Shitou (Shitou Xiqian) in the past, he also only taught everyone to be sure to protect themselves. This matter is not something you can understand through discussion. All of you, each has a sitting cloth's worth of ground (meaning everyone has Buddha-nature), what are you still doubting? Is Zen something you can grasp with understanding? Is there even a Buddha to become? I never like to hear the word 'Buddha'. Look at yourselves, skillful means (using clever methods to guide sentient beings), loving-kindness, compassion, joy, and equanimity (the four immeasurable minds), do not come from outside, nor are they limited to the square inch (referring to the mind). Skillful means is Mañjuśrī Bodhisattva (symbolizing wisdom), expedient means is Samantabhadra Bodhisattva (symbolizing practice). What else do you intend to pursue? There is no need to seek externally, in the end, you will only be empty-handed. Today's scholars are in turmoil, all of them are practicing Chan and asking about the Way. Here, I have no Way to cultivate, no Dharma to realize. Every drink and every peck is predestined. There is no need to worry. Everywhere, there is such a principle. If you recognize this, Śākyamuni (the founder of Buddhism) is just an old ordinary person. You must see clearly, do not let a blind man lead a group of blind men, falling into the fire pit together. Playing blind Shuanglu (a type of board game) at night, what is the point of competing for victory or defeat? Nothing more, take care.'
○A monk came to visit Zen Master Danxia and saw him at the foot of the mountain. He asked, 'Which way to Danxia Mountain (the mountain where Zen Master Danxia resided)?' Zen Master Danxia pointed to the mountain and said, 'The dark green place.' The monk said, 'Could it be this place?' Zen Master Danxia said, 'Truly a lion's son, turned with a single push (a metaphor for high comprehension).'
[Commentary] [Verse] Asked the monk, what...
么處宿。曰山下宿。師曰。甚麼處吃飯。曰山下吃飯。師曰。將飯與阇黎吃底人。還具眼也無。僧無對。
大顛寶通禪師
初參石頭。頭問。那個是汝心。師曰。見言語者是。頭便喝出。經旬日師卻問。前者既不是。除此外何者是心。頭曰。除卻揚眉瞬目。將心來。師曰。無心可將來。頭曰。元來有心。何言無心。無心盡同謗。師于言下大悟。
○師侍立次。頭問。汝是參禪僧。是州縣白蹋僧。師曰。是參禪僧。頭曰。何者是禪。師曰。揚眉瞬目。頭曰。除卻揚眉瞬目外。將你本來面目呈看。師曰。請和尚除卻揚眉瞬目外鑒。頭曰。我除竟。師曰。將呈了也。頭曰。汝既將呈。我心如何。師曰。不異和尚。頭曰。不關汝事。師曰。本無物。頭曰。汝亦無物。師曰。本無物即真物。頭曰。真物不可得。汝心現量。意旨如此也。大須護持。
○上堂。夫學道人。須識自家本心。將心相示。方可見道。多見時輩。祇認揚眉瞬目。一語一默。驀頭印可。以為心要。此實未了。吾今為你諸人。分明說出。各須聽受。但除卻一切妄運想念現量。即汝真心。此心與塵境。及守認靜默時。全無交涉。即心是佛。不待修治。何以故。應機隨照。泠泠自用。窮其用處。了不可得。喚作妙用。乃是本心。大須護持。
【現代漢語翻譯】 現代漢語譯本 僧人問道：『在哪裡住宿？』回答說：『在山下住宿。』禪師問道：『在哪裡吃飯？』回答說：『在山下吃飯。』禪師說：『給這位阇黎（Acharya，阿阇黎，意為軌範師）飯吃的人，還具備眼力嗎？』僧人無言以對。
大顛寶通禪師
最初參拜石頭禪師。石頭禪師問道：『哪個是你的心？』禪師回答說：『能見言語者就是。』石頭禪師便大喝一聲。過了十天，禪師反問道：『先前那個既然不是，除此之外哪個是心？』石頭禪師說：『除去揚眉瞬目，將心拿來。』禪師回答說：『沒有心可以拿來。』石頭禪師說：『原來有心，為何說無心？無心就等同於誹謗。』禪師在言下大悟。
禪師侍立在旁時，石頭禪師問道：『你是參禪的僧人，還是州縣裡混飯吃的僧人？』禪師回答說：『是參禪的僧人。』石頭禪師說：『什麼是禪？』禪師回答說：『揚眉瞬目。』石頭禪師說：『除去揚眉瞬目之外，將你本來的面目呈上來看看。』禪師回答說：『請和尚除去揚眉瞬目之外來鑑別。』石頭禪師說：『我已經除去了。』禪師回答說：『已經呈上來了。』石頭禪師說：『你既然已經呈上來，我的心如何？』禪師回答說：『不異於和尚。』石頭禪師說：『不關你的事。』禪師回答說：『本來無物。』石頭禪師說：『你也沒有物。』禪師回答說：『本來無物即是真物。』石頭禪師說：『真物不可得，你的心現量，意旨就是這樣，要好好護持。』
禪師上堂說法：『學道的人，必須認識自己的本心，將心相互展示，才能見到道。多見現在的這些人，只是認可揚眉瞬目、一言一默，就貿然印可，以為是心要，這實在是不明白。我今天為你們諸位，分明地說出來，各自都要聽受。只要除去一切妄運想念現量，就是你的真心。此心與塵境，以及守認靜默時，全無關係。即心是佛，不待修治。為什麼呢？應機隨照，泠泠自用，窮盡其用處，了不可得，稱作妙用，乃是本心，要好好護持。』
【English Translation】 English version Monk asked: 'Where do you stay overnight?' Replied: 'Stay overnight at the foot of the mountain.' The master asked: 'Where do you eat?' Replied: 'Eat at the foot of the mountain.' The master said: 'Does the person who gives this Acharya (Acharya, meaning exemplary teacher) food have eyes?' The monk had no reply.
Zen Master Datian Baotong
Initially, he visited Stone (Shitou) Zen Master. Stone asked: 'What is your mind?' The master replied: 'The one who sees speech is it.' Stone then shouted him out. After ten days, the master asked back: 'Since the previous one is not it, what else is the mind?' Stone said: 'Remove the raising of eyebrows and blinking of eyes, and bring the mind.' The master replied: 'There is no mind to bring.' Stone said: 'Originally there is mind, why say there is no mind? No mind is the same as slander.' The master had a great enlightenment under the words.
When the master was standing by, Stone asked: 'Are you a Zen-studying monk, or a rice-bag monk from the state and county?' The master replied: 'I am a Zen-studying monk.' Stone said: 'What is Zen?' The master replied: 'Raising eyebrows and blinking eyes.' Stone said: 'Apart from raising eyebrows and blinking eyes, show me your original face.' The master replied: 'Please, Master, discern apart from raising eyebrows and blinking eyes.' Stone said: 'I have already removed it.' The master replied: 'It has already been presented.' Stone said: 'Since you have presented it, what about my mind?' The master replied: 'Not different from the Master.' Stone said: 'It's none of your business.' The master replied: 'Originally there is nothing.' Stone said: 'You also have nothing.' The master replied: 'Originally nothing is the true thing.' Stone said: 'The true thing cannot be obtained, your mind is directly perceived, the meaning is like this, you must protect and maintain it well.'
The master ascended the hall and said: 'Those who study the Way must recognize their own original mind, and show the mind to each other, then they can see the Way. Many see contemporaries, only recognizing the raising of eyebrows and blinking of eyes, a word or a silence, and rashly approve it, thinking it is the essence of the mind, this is truly not understood. I will now clearly explain it for you all, each must listen and receive. Just remove all deluded thoughts and present perceptions, that is your true mind. This mind has nothing to do with the dust realm, or with guarding and recognizing silence. The mind is Buddha, not waiting for cultivation. Why? Responding to the occasion and following the illumination, clearly and freely using it, exhausting its use, it cannot be obtained, called wonderful use, it is the original mind, you must protect and maintain it well.'
不可容易。
○韓文公一日相訪。問師春秋多少。師提起數珠曰會么。公曰不會。師曰。晝夜一百八。公不曉。遂回。次日再來。至門前見首座。舉前話問意旨如何。座扣齒三下。及見師。理前問。師亦扣齒三下。公曰。元來佛法無兩般。師曰。是何道理。公曰。適來問首座亦如是。師乃召首座。是汝如此對否。座曰是。師便打。趁出院。
【頌】文公又一日白師曰。弟子軍州事繁。佛法省要處。乞師一語。師良久。公罔措。時三平為侍者。乃敲禪床三下。師曰作么。平曰。先以定動。后以智拔。公乃曰。和尚門風高峻。弟子于侍者邊。得個入處。
長髭曠禪師
【頌】曹溪禮祖塔回。參石頭。頭問。甚麼處來。曰嶺南來。頭曰。大庾嶺頭一鋪功德。成就也未。師曰。成就久矣。祇欠點眼在。頭曰。莫要點眼么。師曰便請。頭乃垂一足。師禮拜。頭曰。汝見個甚麼道理。便禮拜。師曰。據某甲所見。如紅爐上一點雪。
○師見僧問訊次。師曰。步步是汝證明處。汝還知么。曰某甲不知。師曰。汝若知。我堪作甚麼。僧禮拜。師曰。我不堪。汝卻好。
京兆尸利禪師
問石頭。如何是學人本分事。頭曰。汝何從吾覓。曰不從師覓。如何即得。石頭曰。汝還曾失么。師乃契會
【現代漢語翻譯】 現代漢語譯本 不可容易。
○韓文公有一天來拜訪。問禪師年齡多少。禪師拿起數珠（念珠）說：『會么？』文公說：『不會。』禪師說：『晝夜一百八。』文公不明白，就回去了。第二天再來，到門前見到首座（寺院中職位名）。用之前的話問首座，意旨如何。首座敲齒三下。等到見到禪師，文公陳述之前的提問。禪師也敲齒三下。文公說：『原來佛法沒有兩樣。』禪師說：『是什麼道理？』文公說：『剛才問首座也是這樣。』禪師於是叫來首座，問：『是你這樣回答的嗎？』首座說是。禪師就打了他，趕出寺院。
【頌】韓文公又有一天對禪師說：『弟子在軍州事務繁忙，佛法有沒有簡要的地方，請禪師一語道破。』禪師沉默良久。文公不知所措。當時三平禪師作為侍者，就敲禪床三下。禪師說：『作么（做什麼）？』三平說：『先以定力動搖他，后以智慧拔除他的疑惑。』文公於是說：『和尚門風高峻，弟子從侍者這裡，得到一個入處（入門之處）。』
長髭曠禪師
【頌】從曹溪（地名，六祖慧能弘法之地）禮祖塔（供奉祖師的塔）回來，參拜石頭禪師。石頭禪師問：『從什麼地方來？』禪師說：『從嶺南來。』石頭禪師說：『大庾嶺（山名）頭一鋪功德，成就了沒有？』禪師說：『成就很久了，只欠點眼在。』石頭禪師說：『莫要點眼么？』禪師說：『便請。』石頭禪師於是垂下一隻腳。禪師禮拜。石頭禪師說：『你見到個什麼道理，便禮拜？』禪師說：『據某甲（晚輩自稱）所見，如紅爐上一點雪。』
○禪師看見僧人問訊，禪師說：『步步是汝證明處，汝還知么？』僧人說：『某甲不知。』禪師說：『汝若知，我堪作甚麼？』僧人禮拜。禪師說：『我不堪，汝卻好。』
京兆尸利禪師
問石頭禪師：『如何是學人本分事？』石頭禪師說：『汝何從吾覓？』禪師說：『不從師覓，如何即得？』石頭禪師說：『汝還曾失么？』禪師於是契會（領悟）。
【English Translation】 English version Inadmissible Easiness.
○ One day, Han Wengong (Han Yu, 768-824) paid a visit. He asked the master how old he was. The master picked up his prayer beads and said, 'Do you understand?' Wengong said, 'I don't understand.' The master said, 'One hundred and eight day and night.' Wengong didn't understand, so he went back. The next day, he came again. At the gate, he saw the head monk (senior monk in the monastery). He used the previous words to ask the head monk what the meaning was. The head monk knocked his teeth three times. When he saw the master, he stated the previous question. The master also knocked his teeth three times. Wengong said, 'So it turns out that the Buddha-dharma is not two different things.' The master said, 'What is the principle?' Wengong said, 'Just now, when I asked the head monk, it was also like this.' The master then summoned the head monk and asked, 'Was it you who answered like this?' The head monk said yes. The master then hit him and chased him out of the monastery.
[Verse] One day, Han Wengong again said to the master, 'This disciple is busy with military and administrative affairs. Is there a concise essence of the Buddha-dharma? I beg the master to say it in one word.' The master was silent for a long time. Wengong was at a loss. At that time, Sanping (a monk's name) was serving as an attendant, so he knocked on the meditation bed three times. The master said, 'What are you doing?' Sanping said, 'First use stillness to move him, then use wisdom to remove his doubts.' Wengong then said, 'The abbot's (referring to the master) monastic tradition is lofty. This disciple has obtained an entry point (a way to understand) from the attendant.'
Zen Master Changzi Kuang
[Verse] Returning from paying respects at the ancestral pagoda (a pagoda enshrining the relics of the patriarch) in Caoxi (place name, where the Sixth Patriarch Huineng propagated the Dharma), he visited Zen Master Shitou (700-790). Shitou asked, 'Where do you come from?' The master said, 'From Lingnan.' Shitou said, 'Has the pavement of merit at the top of Dayu Ridge (mountain name) been completed?' The master said, 'It has been completed for a long time, only lacking the dotting of the eyes.' Shitou said, 'Do you want the eyes to be dotted?' The master said, 'Please do so.' Shitou then lowered one foot. The master bowed. Shitou said, 'What principle did you see that you bowed?' The master said, 'According to what I see, it is like a snowflake on a red-hot stove.'
○ The master saw a monk making a formal greeting. The master said, 'Every step is where you prove it. Do you know?' The monk said, 'I don't know.' The master said, 'If you know, what am I fit to do?' The monk bowed. The master said, 'I am not fit, but you are good.'
Zen Master Shili of Jingzhao
Asked Shitou (Zen Master): 'What is the fundamental matter for a student?' Shitou said, 'Why do you seek it from me?' The master said, 'If I don't seek it from the master, how can I obtain it?' Shitou said, 'Have you ever lost it?' The master then had an enlightenment.
厥旨。
招提慧朗禪師
初參馬祖。祖問。汝來何求。曰求佛知見。祖曰。佛無知見。知見乃魔耳。汝自何來。曰南嶽來。祖曰。汝從南嶽來。未識曹溪心要。汝速歸彼。不宜他往。師歸石頭。便問。如何是佛。頭曰。汝無佛性。師曰。蠢動含靈。又作么生。頭曰。蠢動含靈。卻有佛性。曰慧朗為甚麼卻無。頭曰。為汝不肯承當。師于言下信入。住后凡學者至。皆曰。去去。汝無佛性。其接機大約如此(時謂大朗)。
鳳翔佛陀禪師
【頌】尋常持一串數珠。念三種名號。曰一釋迦。二元和。三佛陀。自余是甚麼碗跶丘。乃過一珠。終而復始。事蹟異常。時人莫測。
大同濟禪師
一日見龐居士來。便掩卻門曰。多知老翁。莫與相見。士曰。獨坐獨語。過在阿誰。師便開門。才出。被士把住曰。師多知。我多知。師曰。多知且置。閉門開門。卷之與舒。相較幾許。士曰。祇此一問。氣急殺人。師默然。士曰。弄巧成拙。
○僧問。此個法門。如何繼紹。師曰。冬寒夏熱。人自委知。曰恁么則蒙分付去也。師曰。頑嚚少智。勉臔多癡。
【頌】問十二時中。如何合道。師曰。汝還識十二時么。曰如何是十二時。師曰。子丑寅卯。僧禮拜。師示頌曰。十二時中那事別。
【現代漢語翻譯】 現代漢語譯本： 招提慧朗禪師 最初參拜馬祖（唐代禪宗大師）。馬祖問道：『你來這裡尋求什麼？』慧朗回答：『尋求佛的知見。』馬祖說：『佛沒有知見，知見是魔。你從哪裡來？』慧朗說：『從南嶽來。』馬祖說：『你從南嶽來，還不認識曹溪（禪宗六祖慧能駐錫之地）的心要。你趕快回去，不適合去其他地方。』慧朗於是去拜訪石頭希遷禪師，便問：『什麼是佛？』石頭說：『你沒有佛性。』慧朗說：『蠢動的含靈之物，又怎麼樣呢？』石頭說：『蠢動的含靈之物，卻有佛性。』慧朗問：『為什麼慧朗卻沒有佛性？』石頭說：『因為你不肯承擔。』慧朗在言語之下信服領悟。之後凡是有來學習的人，慧朗都說：『去去，你沒有佛性。』他接引學人的方式大概是這樣（當時人稱他為大朗）。 鳳翔佛陀禪師 【頌】通常拿著一串念珠，念三種名號，說：『一釋迦（釋迦牟尼佛），二元和（唐憲宗年號，公元806-820年），三佛陀（佛的稱號）。』其餘的是什麼碗跶丘（對僧人的蔑稱）？』於是過一顆珠子，終而復始。他的事蹟異常，當時的人無法測度。 大同濟禪師 一天，龐居士（唐代著名在家佛教徒）來訪，濟禪師便關上門說：『多知的老翁，不要與他相見。』龐居士說：『獨自坐著獨自說話，過錯在誰？』濟禪師便開門。剛一出來，就被龐居士抓住說：『禪師多知，我多知。』濟禪師說：『多知暫且放下，閉門開門，捲起與舒展，相比差多少？』龐居士說：『僅僅這一問，就讓人氣急。』濟禪師沉默不語。龐居士說：『弄巧成拙。』 有僧人問：『這個法門，如何繼承？』濟禪師說：『冬天寒冷夏天炎熱，人們自己知道。』僧人說：『這樣我就領受您的教誨了。』濟禪師說：『頑固愚蠢缺少智慧，勉強行事徒增癡迷。』 【頌】問：『十二時中，如何與道相合？』濟禪師說：『你還認識十二時辰嗎？』僧人問：『什麼是十二時辰？』濟禪師說：『子丑寅卯。』僧人禮拜。濟禪師作偈說：『十二時中那事別？』 English version: Zhaoti Huilang Chan Master He initially visited Mazu (a prominent Chan master of the Tang Dynasty). Mazu asked, 'What do you seek by coming here?' Huilang replied, 'I seek the knowledge and insight of the Buddha.' Mazu said, 'The Buddha has no knowledge or insight; knowledge and insight are demons. Where do you come from?' Huilang said, 'From Nanyue.' Mazu said, 'Since you come from Nanyue, you do not yet understand the essential principles of Caoxi (the place where the Sixth Patriarch Huineng resided). You should return there quickly; it is not suitable for you to go elsewhere.' Huilang then went to visit Chan Master Shitou Xiqian and asked, 'What is the Buddha?' Shitou said, 'You have no Buddha-nature.' Huilang said, 'What about sentient beings that wriggle and move?' Shitou said, 'Sentient beings that wriggle and move do have Buddha-nature.' Huilang asked, 'Why then does Huilang not have it?' Shitou said, 'Because you are unwilling to accept it.' Huilang had faith and understanding upon hearing these words. Afterwards, whenever students came to learn, Huilang would say, 'Go, go, you have no Buddha-nature.' His method of guiding students was roughly like this (at the time, he was called Dalang). Fengxiang F陀 Chan Master [Verse] He usually held a string of prayer beads, reciting three names: 'One Shakya (Shakyamuni Buddha), two Yuanhe (reign title of Emperor Xianzong of Tang, 806-820 AD), three Buddha (title of the Buddha).' What are the rest but 'wandachiu' (a derogatory term for monks)?' Then he would pass a bead, beginning again and again. His actions were unusual, and people could not fathom them. Datong Ji Chan Master One day, when Layman Pang (a famous Buddhist layman of the Tang Dynasty) came to visit, Chan Master Ji closed the door and said, 'A knowledgeable old man; do not meet with him.' Layman Pang said, 'Sitting alone and speaking alone, whose fault is it?' Chan Master Ji then opened the door. As soon as he came out, Layman Pang grabbed him and said, 'The master is knowledgeable; I am knowledgeable.' Chan Master Ji said, 'Let's put aside knowledge for now; closing the door and opening the door, rolling up and unfolding, how much difference is there?' Layman Pang said, 'Just this one question is enough to make one anxious to death.' Chan Master Ji remained silent. Layman Pang said, 'Trying to be clever but ending up clumsy.' A monk asked, 'How is this Dharma gate to be inherited?' Chan Master Ji said, 'Winter is cold, and summer is hot; people know this for themselves.' The monk said, 'In that case, I receive your teaching.' Chan Master Ji said, 'Stubborn and foolish, lacking wisdom; forcing things only increases delusion.' [Verse] Asked, 'How does one accord with the Dao in the twelve periods of the day?' Chan Master Ji said, 'Do you even recognize the twelve periods?' The monk asked, 'What are the twelve periods?' Chan Master Ji said, 'Zi, Chou, Yin, Mao.' The monk bowed. Chan Master Ji presented a verse, saying, 'What is different in the twelve periods?'
【English Translation】 Modern Chinese translation: Chan Master Huilang of Zhaoti Monastery He initially visited Mazu (a prominent Chan master of the Tang Dynasty). Mazu asked, 'What do you seek by coming here?' Huilang replied, 'I seek the knowledge and insight of the Buddha.' Mazu said, 'The Buddha has no knowledge or insight; knowledge and insight are demons. Where do you come from?' Huilang said, 'From Nanyue.' Mazu said, 'Since you come from Nanyue, you do not yet understand the essential principles of Caoxi (the place where the Sixth Patriarch Huineng resided). You should return there quickly; it is not suitable for you to go elsewhere.' Huilang then went to visit Chan Master Shitou Xiqian and asked, 'What is the Buddha?' Shitou said, 'You have no Buddha-nature.' Huilang said, 'What about sentient beings that wriggle and move?' Shitou said, 'Sentient beings that wriggle and move do have Buddha-nature.' Huilang asked, 'Why then does Huilang not have it?' Shitou said, 'Because you are unwilling to accept it.' Huilang had faith and understanding upon hearing these words. Afterwards, whenever students came to learn, Huilang would say, 'Go, go, you have no Buddha-nature.' His method of guiding students was roughly like this (at the time, he was called Dalang). Chan Master F陀 of Fengxiang [Verse] He usually held a string of prayer beads, reciting three names: 'One Shakya (Shakyamuni Buddha), two Yuanhe (reign title of Emperor Xianzong of Tang, 806-820 AD), three Buddha (title of the Buddha).' What are the rest but 'wandachiu' (a derogatory term for monks)?' Then he would pass a bead, beginning again and again. His actions were unusual, and people could not fathom them. Chan Master Ji of Datong One day, when Layman Pang (a famous Buddhist layman of the Tang Dynasty) came to visit, Chan Master Ji closed the door and said, 'A knowledgeable old man; do not meet with him.' Layman Pang said, 'Sitting alone and speaking alone, whose fault is it?' Chan Master Ji then opened the door. As soon as he came out, Layman Pang grabbed him and said, 'The master is knowledgeable; I am knowledgeable.' Chan Master Ji said, 'Let's put aside knowledge for now; closing the door and opening the door, rolling up and unfolding, how much difference is there?' Layman Pang said, 'Just this one question is enough to make one anxious to death.' Chan Master Ji remained silent. Layman Pang said, 'Trying to be clever but ending up clumsy.' A monk asked, 'How is this Dharma gate to be inherited?' Chan Master Ji said, 'Winter is cold, and summer is hot; people know this for themselves.' The monk said, 'In that case, I receive your teaching.' Chan Master Ji said, 'Stubborn and foolish, lacking wisdom; forcing things only increases delusion.' [Verse] Asked, 'How does one accord with the Dao in the twelve periods of the day?' Chan Master Ji said, 'Do you even recognize the twelve periods?' The monk asked, 'What are the twelve periods?' Chan Master Ji said, 'Zi, Chou, Yin, Mao.' The monk bowed. Chan Master Ji presented a verse, saying, 'What is different in the twelve periods?'
子丑寅卯吾今說。若會唯心萬法空。釋迦彌勒從茲決。
道吾宗智禪師
預藥山法會。密契心印。一日山問。子去何處來。師曰。遊山來。山曰。不離此室。速道將來。師曰。山上烏兒頭似雪。澗底游魚忙不徹。
【頌】師離藥山見南泉。泉問。阇黎名甚麼。師曰宗智。泉曰。智不到處。作么生宗。師曰。切忌道著。泉曰。灼然道著即頭角生。三日後師與云巖在後架把針。泉見乃問。智頭陀前日道。智不到處。切忌道著。道著即頭角生。合作么生行履。師便抽身入僧堂。泉便歸方丈。師又來把針。巖曰。師弟適來為甚不祗對和尚。師曰。你不妨靈利。巖不薦。卻問南泉。適來智頭陀為甚不祗對和尚。某甲不會。乞師垂示。泉曰。他卻是異類中行。巖曰。如何是異類中行。泉曰。不見道。智不到處。切忌道著。道著即頭角生。直須向異類中行。巖亦不會。
【頌】師知云巖不薦。乃曰。此人因緣不在此。卻同回藥山。山問。汝回何速。巖曰。祇為因緣不契。山曰。有何因緣。巖舉前話。山曰。子作么生會他。這個時節便回。巖無對。山乃大笑。巖便問。如何是異類中行。山曰。吾今日睏倦。且待別時來。巖曰。某甲特為此事歸來。山曰且去。巖便出。師在方丈外。聞巖不薦。不覺咬得指頭血出
【現代漢語翻譯】 現代漢語譯本 子、丑、寅、卯，我現在來說說。（子、丑、寅、卯：十二地支的前四個）如果領會了唯心，就會明白萬法皆空。釋迦牟尼（Śākyamuni）和彌勒（Maitreya）的真諦就從此確定。
道吾宗智禪師
曾在藥山（Yaoshan）法會上，秘密地領悟了心印。一天，藥山問：『你從哪裡來？』禪師說：『遊山而來。』藥山說：『沒有離開這個房間，快說將來會怎樣。』禪師說：『山上的烏鴉頭好像雪一樣白，澗底的游魚忙個不停。』
【頌】禪師離開藥山後拜見了南泉（Nanquan）。南泉問：『阇黎（Ajari，意為導師）叫什麼名字？』禪師說：『宗智。』南泉說：『智慧達不到的地方，怎麼去宗（Zong，意為尊崇，傚法）呢？』禪師說：『切忌說中。』南泉說：『如果真的說中了，就會長出頭角。』三天後，禪師和云巖（Yunyan）在後架縫補。南泉看見了就問：『智頭陀（Zhitoutuo，苦行僧）前幾天說，智慧達不到的地方，切忌說中，說中了就會長出頭角，那應該怎麼做呢？』禪師立刻抽身進入僧堂。南泉就回到了方丈。禪師又來縫補。云巖說：『師弟剛才為什麼不回答和尚？』禪師說：『你不妨靈敏一點。』云巖不明白，就問南泉：『剛才智頭陀為什麼不回答和尚？我不知道，請師父指教。』南泉說：『他卻是在異類中行走。』云巖問：『什麼是異類中行走？』南泉說：『沒聽見說嗎？智慧達不到的地方，切忌說中，說中了就會長出頭角。必須要在異類中行走。』云巖還是不明白。
【頌】禪師知道云巖不明白，就說：『這個人與此地的因緣不在此。』於是就一同回到了藥山。藥山問：『你回來得這麼快？』云巖說：『只因爲因緣不契合。』藥山說：『有什麼因緣？』云巖舉了之前的話。藥山說：『你打算怎麼理解他，這個時候就回來了？』云巖無言以對。藥山於是大笑。云巖就問：『什麼是異類中行走？』藥山說：『我今天睏倦，等下次再說吧。』云巖說：『我特意為此事回來。』藥山說：『先去吧。』云巖就出去了。禪師在方丈外，聽到云巖不明白，不覺咬得指頭出血。
【English Translation】 English version 'Zi, Chou, Yin, Mao, I will now speak of them. (Zi, Chou, Yin, Mao: the first four of the twelve Earthly Branches) If you understand the only-mind, you will realize that all dharmas are empty. The truth of Śākyamuni and Maitreya is determined from this.'
Zen Master Daowu Zongzhi
Once at the Dharma assembly of Yaoshan, he secretly realized the mind-seal. One day, Yaoshan asked: 'Where have you come from?' The Zen master said: 'I came from a mountain tour.' Yaoshan said: 'Without leaving this room, quickly tell me what will happen in the future.' The Zen master said: 'The crows on the mountain have heads as white as snow, and the fish in the stream are busy without end.'
[Verse] The Zen master left Yaoshan and met Nanquan. Nanquan asked: 'What is the name of the Ajari (teacher)?' The Zen master said: 'Zongzhi.' Nanquan said: 'Where wisdom cannot reach, how can you Zong (venerate, emulate)?' The Zen master said: 'Avoid speaking of it.' Nanquan said: 'If you really speak of it, horns will grow.' Three days later, the Zen master and Yunyan were sewing in the back shed. Nanquan saw them and asked: 'The Zhitoutuo (ascetic monk) said the other day, where wisdom cannot reach, avoid speaking of it, if you speak of it, horns will grow, so what should you do?' The Zen master immediately withdrew into the monks' hall. Nanquan then returned to his abbot's room. The Zen master came again to sew. Yunyan said: 'Why didn't you answer the abbot just now, brother?' The Zen master said: 'You might as well be more clever.' Yunyan did not understand and asked Nanquan: 'Why didn't Zhitoutuo answer the abbot just now? I don't understand, please instruct me.' Nanquan said: 'He is walking among different kinds.' Yunyan asked: 'What is walking among different kinds?' Nanquan said: 'Haven't you heard? Where wisdom cannot reach, avoid speaking of it, if you speak of it, horns will grow. You must walk among different kinds.' Yunyan still did not understand.
[Verse] The Zen master knew that Yunyan did not understand, so he said: 'This person's affinity is not here.' So they returned to Yaoshan together. Yaoshan asked: 'Why did you return so quickly?' Yunyan said: 'Only because the affinity did not match.' Yaoshan said: 'What affinity?' Yunyan recounted the previous conversation. Yaoshan said: 'How do you intend to understand him, returning at this time?' Yunyan was speechless. Yaoshan then laughed loudly. Yunyan then asked: 'What is walking among different kinds?' Yaoshan said: 'I am tired today, let's wait for another time.' Yunyan said: 'I came back specifically for this matter.' Yaoshan said: 'Go now.' Yunyan left. The Zen master was outside the abbot's room and, hearing that Yunyan did not understand, unconsciously bit his finger until it bled.
。師卻下來問巖。師兄去問和尚那因緣作么生。巖曰。和尚不與某甲說。師便低頭(僧問云居。切忌道著。意作么生。居云。此語最毒。云如何是最毒底語。居云。一棒打殺龍蛇)。
○云巖臨遷化。遣書辭師。師覽書了。謂洞山密師伯曰。云巖不知有。我悔當時不向伊道。雖然如是。要且不違藥山之子(玄覺云。古人恁么道。還知有也未。又云。云巖當時不會。且道甚麼處是伊不會處)。
○藥山上堂曰。我有一句子。未嘗說向人。師出曰。相隨來也。僧問藥山。一句子如何說。山曰。非言說。師曰。早言說了也。
○溈山問云巖。菩提以何為座。巖曰。以無為為座。巖卻問溈山。山曰。以諸法空為座。又問師作么生。師曰。坐也聽伊坐。臥也聽伊臥。有一人不坐不臥。速道速道。山休去。
○有施主施裈。藥山提起示眾曰。法身還具四大也無。有人道得。與他一腰裈。師曰。性地非空。空非性地。此是地大。三大亦然。山曰。與汝一腰裈。
○云巖補鞋次。師問作甚麼。巖曰。將敗壞。補敗壞。師曰。何不道。即敗壞。非敗壞。
【頌】師到五峰。峰問。還識藥山老宿否。師曰不識。峰曰。為甚麼不識。師曰。不識不識。
云巖曇晟禪師
【頌】參百丈海禪師
【現代漢語翻譯】 現代漢語譯本： 僧人問：『師父卻下來問云巖：師兄去問和尚那因緣作么生？』云巖說：『和尚不與某甲說。』師父便低頭（有僧人問云居：『切忌道著，意作么生？』云居說：『此語最毒。』問：『如何是最毒底語？』云居說：『一棒打殺龍蛇』）。
云巖臨終遷化時，寫信告別師父。師父看完信后，對洞山密師伯說：『云巖不知有。我後悔當時不向他道破。雖然如此，要且不違藥山之子。』（玄覺說：『古人這麼說，還知有也未？』又說：『云巖當時不會，且道甚麼處是伊不會處？』）
藥山上堂說：『我有一句話，未曾對人說過。』師父出來說：『相隨來也。』僧人問藥山：『一句話如何說？』藥山說：『非言說。』師父說：『早言說了也。』
溈山問云巖：『菩提以何為座？』云巖說：『以無為為座。』云巖反問溈山。溈山說：『以諸法空為座。』又問師父作么生。師父說：『坐也聽伊坐，臥也聽伊臥。有一人不坐不臥，速道速道。』溈山休去。
有施主施捨褲子，藥山提起向大眾展示說：『法身還具四大也無？有人說得，與他一腰褲。』師父說：『性地非空，空非性地，此是地大，三大亦然。』藥山說：『與汝一腰褲。』
云巖補鞋時，師父問作甚麼。云巖說：『將敗壞，補敗壞。』師父說：『何不道，即敗壞，非敗壞。』
【頌】師父到五峰，五峰問：『還識藥山老宿否？』師父說不識。五峰說：『為甚麼不識？』師父說：『不識不識。』
云巖曇晟禪師
【頌】參百丈海禪師
【English Translation】 English version: A monk asked: 'The master then came down and asked Yunyan: 'Senior brother, what did the abbot say about that cause and condition?' Yunyan said, 'The abbot didn't tell me.' The master then lowered his head (A monk asked Yunju: 'Absolutely avoid speaking of it, what is the meaning?' Yunju said, 'This saying is the most poisonous.' Asked: 'What is the most poisonous saying?' Yunju said, 'A single blow kills dragons and snakes').
When Yunyan was about to pass away, he wrote a letter to bid farewell to his master. After the master read the letter, he said to Dongshan Mi Shibo: 'Yunyan doesn't know what exists. I regret not having revealed it to him back then. Although that is so, he ultimately doesn't violate being a son of Yaoshan.' (Xuanjue said: 'When the ancients said it like that, did they know what exists or not?' He also said: 'Yunyan didn't understand at the time, but where exactly was it that he didn't understand?')
Yaoshan, in an elevated Dharma talk, said: 'I have a saying that I have never spoken to anyone.' The master came out and said: 'Following along.' A monk asked Yaoshan: 'How is that one saying spoken?' Yaoshan said: 'Not through speech.' The master said: 'It has already been spoken.'
Weishan asked Yunyan: 'What does Bodhi take as its seat?' Yunyan said: 'It takes non-being as its seat.' Yunyan asked Weishan in return. Weishan said: 'It takes the emptiness of all dharmas as its seat.' He then asked the master what he would say. The master said: 'Let him sit when he sits, let him lie down when he lies down. There is a person who neither sits nor lies down, speak quickly, speak quickly.' Weishan left it at that.
A donor offered trousers, and Yaoshan raised them to show the assembly, saying: 'Does the Dharmakaya still possess the four great elements or not? If someone can say it, I will give him a pair of trousers.' The master said: 'The nature-ground is not empty, emptiness is not the nature-ground, this is the earth element, and so are the other three.' Yaoshan said: 'I will give you a pair of trousers.'
When Yunyan was mending shoes, the master asked what he was doing. Yunyan said: 'Taking what is ruined to mend what is ruined.' The master said: 'Why not say, it is ruined, yet not ruined?'
[Verse] The master arrived at Five Peaks, and Five Peaks asked: 'Do you recognize the old monk Yaoshan or not?' The master said he did not recognize him. Five Peaks said: 'Why don't you recognize him?' The master said: 'Don't recognize, don't recognize.'
Zen Master Yunyan Tansheng
[Verse] Studied under Zen Master Baizhang Hai
。二十年因緣不契。后造藥山。山問甚處來。曰百丈來。山曰。百丈有何言句示徒。師曰。尋常道。我有一句子。百味具足。山曰。咸則鹹味。淡則淡味。不咸不淡是常味。作么生是百味具足底句。師無對。山曰。爭奈目前生死何。師曰。目前無生死。山曰。在百丈多少時。師曰。二十年。山曰。二十年在百丈。俗氣也不除。
○侍立次。山又問。百丈更說甚麼法。師曰。有時道。三句外省去。六句內會取。山曰。三千里外。且喜沒交涉。山又問。更說甚麼法。師曰。有時上堂。大眾立定。以拄杖一時趁散。復召大眾。眾回首。丈曰。是甚麼。山曰。何不早恁么道。今日因子。得見海兄。師于言下頓悟。便禮拜。
【評】【頌】道吾問。大悲千手眼。那個是正眼。師曰。如人夜間背手摸枕子。吾曰。我會也。師曰。作么生會。吾曰。遍身是手眼。師曰。道也太煞道。祇道得八成。吾曰。師兄作么生。師曰。通身是手眼。
○尼僧禮拜。師問。汝爺在否。曰在。師曰年多少。曰年八十。師曰。汝有個爺。不年八十。還知否。曰莫是恁么來者。師曰。恁么來者猶是兒孫(洞山代云。直是不恁么來者。亦是兒孫)。
○僧問。一念瞥起。便落魔界時如何。師曰。汝因甚麼卻從佛界來。僧無對。師曰
【現代漢語翻譯】 現代漢語譯本：二十年間，因緣不合。後來去了藥山（地名）。藥山（藥山惟儼禪師）問他從哪裡來，他說從百丈（百丈懷海禪師）那裡來。藥山（藥山惟儼禪師）說：『百丈（百丈懷海禪師）有什麼言語開示徒弟？』道吾（道吾圓智禪師）說：『尋常說道，我有一句話，百味俱足。』藥山（藥山惟儼禪師）說：『咸就是鹹味，淡就是淡味，不咸不淡是常味，怎麼是百味俱足的話？』道吾（道吾圓智禪師）無言以對。藥山（藥山惟儼禪師）說：『爭奈眼前的生死怎麼辦？』道吾（道吾圓智禪師）說：『眼前沒有生死。』藥山（藥山惟儼禪師）說：『在百丈（百丈懷海禪師）那裡多少時間了？』道吾（道吾圓智禪師）說：『二十年。』藥山（藥山惟儼禪師）說：『在百丈（百丈懷海禪師）那裡二十年，俗氣還不除。』 侍立的時候，藥山（藥山惟儼禪師）又問：『百丈（百丈懷海禪師）還說什麼法？』道吾（道吾圓智禪師）說：『有時說道，三句外省去，六句內會取。』藥山（藥山惟儼禪師）說：『三千里外，且喜沒交涉。』藥山（藥山惟儼禪師）又問：『還說什麼法？』道吾（道吾圓智禪師）說：『有時上堂，大眾站定，用拄杖一時趕散，又召大眾，大眾回頭，百丈（百丈懷海禪師）說：是什麼？』藥山（藥山惟儼禪師）說：『為什麼不早這麼說？今日因你，得見海兄。』道吾（道吾圓智禪師）在言下頓悟，便禮拜。 【評】【頌】道吾（道吾圓智禪師）問：『大悲千手眼（觀音菩薩的象徵），哪個是正眼？』道吾（道吾圓智禪師）說：『如人夜間背手摸枕頭。』道吾（道吾圓智禪師）說：『我會了。』道吾（道吾圓智禪師）說：『怎麼會？』道吾（道吾圓智禪師）說：『遍身是手眼。』道吾（道吾圓智禪師）說：『說得也太過了，只說得了八成。』道吾（道吾圓智禪師）說：『師兄怎麼說？』道吾（道吾圓智禪師）說：『通身是手眼。』 一個尼姑禮拜，道吾（道吾圓智禪師）問：『你父親在嗎？』尼姑說：『在。』道吾（道吾圓智禪師）說：『年紀多大？』尼姑說：『年紀八十。』道吾（道吾圓智禪師）說：『你有個父親，不年八十，還知道嗎？』尼姑說：『莫非是這樣來的？』道吾（道吾圓智禪師）說：『這樣來的還是兒孫。』（洞山（洞山良價禪師）代說：『直是不這樣來的，也是兒孫。』） 一個僧人問：『一念之間忽然生起，便落入魔界，這時該怎麼辦？』道吾（道吾圓智禪師）說：『你因為什麼卻從佛界來？』僧人無言以對。道吾（道吾圓智禪師）說：
【English Translation】 English version: For twenty years, the karmic conditions did not align. Later, he went to Yaoshan (place name). Yaoshan (Zen Master Yaoshan Weiyan) asked him where he came from, and he said he came from Baizhang (Zen Master Baizhang Huaihai). Yaoshan (Zen Master Yaoshan Weiyan) said, 'What words does Baizhang (Zen Master Baizhang Huaihai) use to instruct his disciples?' Daowu (Zen Master Daowu Yuanzhi) said, 'He usually says, I have a sentence that contains all flavors.' Yaoshan (Zen Master Yaoshan Weiyan) said, 'Salty is the salty taste, bland is the bland taste, neither salty nor bland is the ordinary taste. What is the sentence that contains all flavors?' Daowu (Zen Master Daowu Yuanzhi) had no reply. Yaoshan (Zen Master Yaoshan Weiyan) said, 'What about the imminent life and death?' Daowu (Zen Master Daowu Yuanzhi) said, 'There is no life and death in the present moment.' Yaoshan (Zen Master Yaoshan Weiyan) said, 'How long have you been at Baizhang's (Zen Master Baizhang Huaihai)?' Daowu (Zen Master Daowu Yuanzhi) said, 'Twenty years.' Yaoshan (Zen Master Yaoshan Weiyan) said, 'Having been at Baizhang's (Zen Master Baizhang Huaihai) for twenty years, your worldly air has not been removed.' While standing in attendance, Yaoshan (Zen Master Yaoshan Weiyan) asked again, 'What Dharma does Baizhang (Zen Master Baizhang Huaihai) speak?' Daowu (Zen Master Daowu Yuanzhi) said, 'Sometimes he says, omit the meaning beyond the three phrases, and understand within the six phrases.' Yaoshan (Zen Master Yaoshan Weiyan) said, 'Three thousand miles away, fortunately, there is no involvement.' Yaoshan (Zen Master Yaoshan Weiyan) asked again, 'What Dharma does he speak?' Daowu (Zen Master Daowu Yuanzhi) said, 'Sometimes when he ascends the hall, the assembly stands still, and he scatters them all at once with his staff, then calls the assembly again. When the assembly turns their heads, Baizhang (Zen Master Baizhang Huaihai) says, What is it?' Yaoshan (Zen Master Yaoshan Weiyan) said, 'Why didn't you say so earlier? Today, because of you, I have seen Brother Hai.' Daowu (Zen Master Daowu Yuanzhi) had a sudden enlightenment upon hearing these words and bowed. [Commentary][Verse] Daowu (Zen Master Daowu Yuanzhi) asked, 'Of the thousand hands and eyes of Great Compassion (symbol of Avalokiteśvara Bodhisattva), which is the true eye?' Daowu (Zen Master Daowu Yuanzhi) said, 'It is like a person touching a pillow behind their back in the night.' Daowu (Zen Master Daowu Yuanzhi) said, 'I understand.' Daowu (Zen Master Daowu Yuanzhi) said, 'How do you understand?' Daowu (Zen Master Daowu Yuanzhi) said, 'The whole body is hands and eyes.' Daowu (Zen Master Daowu Yuanzhi) said, 'You have said too much, only saying eighty percent.' Daowu (Zen Master Daowu Yuanzhi) said, 'What does the senior brother say?' Daowu (Zen Master Daowu Yuanzhi) said, 'The entire body is hands and eyes.' A nun bowed, and Daowu (Zen Master Daowu Yuanzhi) asked, 'Is your father alive?' The nun said, 'Yes.' Daowu (Zen Master Daowu Yuanzhi) said, 'How old is he?' The nun said, 'Eighty years old.' Daowu (Zen Master Daowu Yuanzhi) said, 'Do you know that you have a father who is not eighty years old?' The nun said, 'Could it be that which comes in this way?' Daowu (Zen Master Daowu Yuanzhi) said, 'That which comes in this way is still a descendant.' (Dongshan (Zen Master Dongshan Liangjie) said in place of him: 'Even that which does not come in this way is also a descendant.') A monk asked, 'If a single thought arises and one falls into the realm of demons, what should be done?' Daowu (Zen Master Daowu Yuanzhi) said, 'Why did you come from the realm of Buddhas?' The monk had no reply. Daowu (Zen Master Daowu Yuanzhi) said:
會么。曰不會。師曰。莫道體不得。設使體得。也祇是左之右之。
秀州華亭船子德誠禪師
【頌】自印心於藥山。與道吾云巖。為同道交。洎離藥山。乃謂二同志曰。公等應各據一方。建立藥山宗旨。予率性疏野。唯好山水。樂情自遣。無所能也。他後知我所止之處。若遇靈利座主。指一人來。或堪雕琢。將授生平所得。以報先師之恩。遂分攜。至秀州華亭。泛一小舟隨緣度日。以接四方往來之者。時人莫知其高蹈。因號船子和尚。道吾後到京口。遇夾山上堂。僧問如何是法身。山曰法身無相。曰如何是法眼。山曰法眼無瑕。道吾不覺失笑。山便下座。請問道吾。某甲適來祗對這僧話。必有不是。致令上座失笑。望上座不吝慈悲。吾曰。和尚一等是出世。未有師在。山曰。某甲甚處不是。望為說破。吾曰。某甲終不說。請和尚卻往華亭船子處去。山曰。此人如何。吾曰。此人上無片瓦。下無卓錐。和尚若去。須易服而往。山乃散眾。束裝直造華亭。船子才見。便問。大德住甚麼寺。山曰。寺即不住。住即不似。師曰不似。似個甚麼。山曰。不是目前法。師曰。甚處學得來。山曰。非耳目之所到。師曰。一句合頭語。萬劫系驢橛。師又問。垂絲千尺。意在深潭。離鉤三寸。子何不道。山擬開口。被師一橈
【現代漢語翻譯】 現代漢語譯本： 僧人問：『我不會。』禪師說：『不要說你體會不到。即使你體會到了，也只不過是左右而已。』
秀州華亭船子德誠禪師
【頌】自從在藥山印心（指得到藥山禪師的印可），與道吾（云巖的師兄弟）和云巖（藥山禪師的弟子）結為同道。等到離開藥山時，就對兩位同修說：『你們應該各自佔據一方，建立藥山宗的宗旨。我天性疏懶粗野，只喜歡山水，隨性自適，沒有什麼才能。』他日如果知道我所停留的地方，如果遇到聰明靈利的座主（精通經論的僧人），就指派一個人來，或許可以雕琢成器。我將傳授我平生所學，以報答先師的恩德。』於是就此分別。禪師來到秀州華亭，泛著一葉小舟，隨緣度日，接待四方來往的人。當時的人不知道他的高尚隱逸，因此號稱船子和尚。道吾後來到了京口，遇到夾山禪師上堂說法。有僧人問：『什麼是法身（佛的真身）？』夾山禪師說：『法身沒有形象。』僧人又問：『什麼是法眼（能洞察真理的智慧之眼）？』夾山禪師說：『法眼沒有瑕疵。』道吾不覺失笑。夾山禪師便下座，請問道吾：『我剛才回答這位僧人的話，一定有不對的地方，才讓上座您失笑。希望上座不要吝惜慈悲，指點出來。』道吾說：『和尚您也算是出世之人，但還沒有老師指點。』夾山禪師說：『我哪裡不對，希望您能說破。』道吾說：『我終究不能說。請和尚您去華亭找船子禪師吧。』夾山禪師問：『這個人怎麼樣？』道吾說：『這個人上無片瓦遮身，下無立錐之地。和尚您如果去，必須改換服裝前往。』夾山禪師於是遣散大眾，收拾行裝直接前往華亭。船子禪師才見到他，便問：『大德住在什麼寺廟？』夾山禪師說：『寺廟不住，住即不似。』船子禪師說：『不似，像個什麼？』夾山禪師說：『不是目前法（指不是可以用言語表達的佛法）。』船子禪師說：『從哪裡學來的？』夾山禪師說：『不是耳目所能達到的。』船子禪師說：『一句符合機鋒的話，萬劫也像系驢的木樁一樣。』船子禪師又問：『垂絲千尺，意在深潭，離鉤三寸，你為什麼不說？』夾山禪師剛要開口，就被船子禪師一橈打入水中。
【English Translation】 English version: A monk asked: 'I don't understand.' The Zen master said: 'Don't say you can't grasp it. Even if you do, it's just a matter of left and right.'
Zen Master De Cheng, the Boatman of Huating, Xiuzhou
[Verse] Since he received the mind-seal (指得到藥山禪師的印可) at Yaoshan, he became a fellow practitioner with Daowu (云巖的師兄弟) and Yunyan (藥山禪師的弟子). When he left Yaoshan, he said to his two companions: 'You should each occupy a place and establish the principles of the Yaoshan school. I am naturally lazy and unrefined, only fond of mountains and rivers, enjoying myself freely, and have no special abilities.' If, in the future, you know where I am staying, and if you encounter a clever and intelligent lecturer (精通經論的僧人), send someone to me who can be molded into something. I will impart what I have learned in my life to repay the kindness of my former teacher.' So they parted. The Zen master came to Huating in Xiuzhou, drifting in a small boat, living day by day according to circumstances, receiving those who came from all directions. People at the time did not know his lofty reclusion, so they called him the Boatman Monk. Later, Daowu arrived in Jingkou and encountered Zen Master Jiashan giving a lecture. A monk asked: 'What is the Dharmakaya (佛的真身)?' Zen Master Jiashan said: 'The Dharmakaya has no form.' The monk asked again: 'What is the Dharma-eye (能洞察真理的智慧之眼)?' Zen Master Jiashan said: 'The Dharma-eye is without flaw.' Daowu couldn't help but laugh. Zen Master Jiashan then stepped down from the seat and asked Daowu: 'My answer to this monk just now must have been wrong, causing you to laugh. I hope you will not begrudge your compassion and point it out.' Daowu said: 'You, Venerable, are also a person who has transcended the world, but you have not had a teacher to guide you.' Zen Master Jiashan said: 'Where am I wrong? I hope you can explain it.' Daowu said: 'I cannot say. Please go to Zen Master Boatman in Huating.' Zen Master Jiashan asked: 'What is this person like?' Daowu said: 'This person has no tile above his head and no awl to stand on below. If you go, Venerable, you must change your clothes.' Zen Master Jiashan then dismissed the assembly, packed his bags, and went straight to Huating. As soon as Zen Master Boatman saw him, he asked: 'Great Virtue, what temple do you live in?' Zen Master Jiashan said: 'I do not live in a temple; to live is not to resemble.' Zen Master Boatman said: 'Not to resemble, what does it resemble?' Zen Master Jiashan said: 'It is not the present Dharma (指不是可以用言語表達的佛法).' Zen Master Boatman said: 'Where did you learn it?' Zen Master Jiashan said: 'It is not what the ears and eyes can reach.' Zen Master Boatman said: 'A word that fits the occasion is like a donkey tethered to a stake for countless eons.' Zen Master Boatman then asked: 'Dropping a line a thousand feet long, the intention is in the deep pool; three inches from the hook, why don't you say?' As Zen Master Jiashan was about to speak, he was struck into the water by Zen Master Boatman with an oar.
。打落水中。山才上船。師又曰道道。山擬開口。師又打。山豁然大悟。乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。山遂問。拋綸擲釣。師意如何。師曰。絲懸淥水。浮定有無之意。山曰。語帶玄而無路。舌頭談而不談。師曰。釣盡江波。金鱗始遇。山乃掩耳。師曰。如是如是。
【頌】師遂囑曰。汝向去。直須藏身處沒軌跡。沒軌跡處莫藏身。吾二十年在藥山。祇明斯事。汝今既得。他后莫住城隍聚落。但向深山裡。钁頭邊。覓取一個半個接續。無令斷絕。山乃辭行。頻頻回顧。師遂喚阇黎。山乃回首。師豎起橈子曰。汝將謂別有。乃覆船入水而逝。
百巖明哲禪師
【頌】洞山與密師伯到參。師問二上座甚處來。山曰湖南。師曰。觀察使姓甚麼。曰不得姓。師曰。名甚麼。曰不得名。師曰。還治事也無。曰自有郎幕在。師曰。還出入也無。曰不出入。師曰。豈不出入。山拂袖便出。師次早入堂。召二上座曰。昨日老僧對阇黎一轉語。不相契。一夜不安。今請阇黎別下一轉語。若愜老僧意。便開粥相伴過夏。山曰。請和尚問。師曰。豈不出入。山曰。太尊貴生。師乃開粥。同共過夏。
澧州高沙彌
初參藥山。山問。甚處來。師曰。南嶽來。山曰。何處去。師曰。江陵
受戒去。山曰。受戒圖甚麼。師曰。圖免生死。山曰。有一人不受戒。亦無生死可免。汝還知否。師曰。恁么則佛戒何用。山曰。這沙彌猶掛唇齒在。師禮拜而退。
○道吾來侍立。山曰。適來有個跛腳沙彌。卻有些子氣息。吾曰。未可全信。更須勘過始得。
【頌】至晚山上堂召曰。早來沙彌在甚麼處。師出衆立。山問。我聞長安甚鬧。你還知否。師曰。我國晏然。(法眼云見誰說)山曰。汝從看經得。請益得。師曰。不從看經得。亦不從請益得。山曰。大有人不看經。不請益。為甚麼不得。師曰。不道他不得。祇是不肯承當。山顧道吾云巖曰。不通道。
○師辭藥山。山問。甚麼處去。師曰。某甲在眾有妨。且往路邊卓個草菴。接待往來茶湯去。山曰。生死事大。何不受戒去。師曰。知是般事便休。更喚甚麼作戒。山曰。汝既如是。不得離吾左右。時復要與子相見。
鼎州李翱刺史
【頌】向藥山玄化。屢請不赴。乃躬謁之。山執經卷不顧。侍者曰。太守在此。守性褊急。乃曰。見面不如聞名。拂袖便出。山曰。太守。何得貴耳賤目。守回拱謝。問。曰。如何是道。山以手指上下曰。會么。守曰不會。山曰。云在青天水在瓶。守忻愜作禮。而述偈曰。煉得身形似鶴形。千株松下兩
【現代漢語翻譯】 現代漢語譯本： 受戒去吧。藥山說：『受戒圖個什麼？』弟子說：『圖個免除生死。』藥山說：『有一個人不受戒，也沒有生死可以免除，你還知道嗎？』弟子說：『這樣說來，佛戒有什麼用呢？』藥山說：『你這沙彌還執著于言語。』弟子禮拜後退下。 道吾來侍立。藥山說：『剛才有個跛腳沙彌，倒還有些氣息。』道吾說：『不可全信，更須勘驗過才行。』 （頌）到了晚上，藥山升座說法，召集眾人說：『早上的沙彌在哪裡？』弟子從人群中站出來。藥山問：『我聽說長安（唐朝都城）很熱鬧，你還知道嗎？』弟子說：『我國晏然無事。』（法眼禪師評論說：『你聽誰說的？』）藥山說：『你是從看經書得來的，還是從請教別人得來的？』弟子說：『不是從看經書得來的，也不是從請教別人得來的。』藥山說：『有很多人不看經書，不請教別人，為什麼就不能明白呢？』弟子說：『不是說他們不能明白，只是不肯承擔。』藥山回頭對道吾、云巖說：『不相信啊。』 弟子向藥山辭行。藥山問：『去哪裡？』弟子說：『我在大眾中多有妨礙，暫且到路邊搭個草菴，接待往來行人，提供茶水。』藥山說：『生死事大，為何不受戒去？』弟子說：『知道是這件事便休了，還叫什麼作戒？』藥山說：『你既然如此，不得離開我左右，時常要與你相見。』 鼎州刺史李翱 （頌）李翱向藥山求教，多次邀請藥山都不赴約，於是親自去拜訪。藥山拿著經卷不看他。侍者說：『太守在這裡。』李翱性情急躁，便說：『見面不如聞名。』拂袖便要離開。藥山說：『太守，為何貴耳賤目？』李翱回身拱手謝罪，問道：『如何是道？』藥山用手指指上指下，說：『會嗎？』李翱說不會。藥山說：『云在青天水在瓶。』李翱欣然信服，作禮，並作偈說：『煉得身形似鶴形，千株松下兩』
【English Translation】 English version: Go receive the precepts.' Yaoshan (name of a Zen master) said, 'What do you seek by receiving the precepts?' The disciple said, 'To be free from birth and death.' Yaoshan said, 'There is a person who does not receive the precepts, and there is no birth and death to be freed from. Do you know this?' The disciple said, 'In that case, what is the use of the Buddha's precepts?' Yaoshan said, 'This śrāmaṇera (novice monk) is still clinging to words.' The disciple bowed and withdrew. Daowu (name of a Zen monk) came and stood in attendance. Yaoshan said, 'Just now there was a lame śrāmaṇera (novice monk), who had some spirit.' Daowu said, 'One cannot fully trust him; one must examine him further.' (Verse) In the evening, Yaoshan ascended the platform and summoned everyone, saying, 'Where is the śrāmaṇera (novice monk) from this morning?' The disciple stepped out from the crowd. Yaoshan asked, 'I heard that Chang'an (capital of Tang Dynasty) is very lively; do you know this?' The disciple said, 'Our country is peaceful.' (Fayan (name of a Zen master) commented, 'Who did you hear that from?') Yaoshan said, 'Did you learn this from reading scriptures or from seeking instruction?' The disciple said, 'I did not learn it from reading scriptures, nor did I learn it from seeking instruction.' Yaoshan said, 'There are many people who do not read scriptures and do not seek instruction; why can't they understand?' The disciple said, 'It's not that they can't understand, it's just that they are unwilling to take responsibility.' Yaoshan turned to Daowu and Yunyan (names of Zen monks) and said, 'They don't believe it.' The disciple bid farewell to Yaoshan. Yaoshan asked, 'Where are you going?' The disciple said, 'I am a hindrance to the assembly, so I will temporarily build a thatched hut by the roadside to receive travelers and offer tea.' Yaoshan said, 'The matter of birth and death is great; why not receive the precepts?' The disciple said, 'Knowing it is this matter is enough; what else is called a precept?' Yaoshan said, 'Since you are like this, you must not leave my side; I will often want to see you.' Li Ao (name of a governor), Prefect of Dingzhou (Verse) Li Ao sought instruction from Yaoshan, repeatedly inviting him but he never accepted, so he personally went to visit. Yaoshan held a scripture and did not look at him. The attendant said, 'The prefect is here.' Li Ao was impatient and said, 'Seeing is not as good as hearing.' He flicked his sleeves and was about to leave. Yaoshan said, 'Prefect, why do you value hearing and despise seeing?' Li Ao turned back, bowed and apologized, and asked, 'What is the Dao?' Yaoshan pointed up and down with his finger, saying, 'Do you understand?' Li Ao said he did not understand. Yaoshan said, 'Clouds are in the blue sky, water is in the bottle.' Li Ao was delighted and convinced, made obeisance, and composed a verse, saying, 'Having refined the body into the shape of a crane, beneath a thousand pine trees, two'
函經。我來問道無餘說。云在青天水在瓶。守又問。如何是戒定慧。山曰。貧道這裡無此閑傢俱。守莫測玄旨。山曰。太守欲得保任此事。直須向高高山頂立。深深海底行。閨閤中物捨不得。便為滲漏。
翠微無學禪師
【頌】一日師在法堂內行。投子進前。接禮問曰。西來密旨。和尚如何示人。師駐步少時。子曰。乞師垂示。師曰。更要第二杓惡水那。子便禮謝。師曰。莫垛根。子曰。時至根苗自生。
○師因供養羅漢。僧問。丹霞燒木佛。和尚為甚麼供養羅漢。師曰。燒也不燒著。供養亦一任供養。曰供養羅漢。羅漢還來也無。師曰。汝每日還吃飯么。僧無語。師曰。少有靈利底。
孝義寺性空禪師
【頌】僧參人事畢。師曰。與么下去。還有佛法道理也無。曰某甲結舌有分。師曰。老僧又作么生。曰素非好手。師便仰身合掌。僧亦合掌。師乃拊掌三下。僧拂袖便出。師曰。烏不前。兔不后。幾人於此茫然走。祇有阇黎達本源。結舌何曾著空有。
仙天禪師
【頌】僧參。才展坐具。師曰。不用通時暄。還我文彩未生時道理來。曰某甲有口。啞卻即閑。苦死覓個臘月扇子作么。師拈棒作打勢。僧把住曰。還我未拈棒時道理。師曰。隨我者隨之南北。不從我者死住東西
【現代漢語翻譯】 現代漢語譯本： 函經。我來問道，沒有什麼可以多說的。『云在青天水在瓶』，一切都在當下。 太守又問：『什麼是戒、定、慧？』 翠微禪師說：『貧道我這裡沒有這些多餘的傢俱。』 太守不明白其中的玄妙旨意。 翠微禪師說：『太守您想要保任這件事（指開悟），就必須在高高的山頂上站立，在深深的海底裡行走。閨房中的東西捨不得，就會有滲漏。』
翠微無學禪師
【頌】有一天，禪師在法堂內行走。投子上前，行禮問道：『西來密旨（指禪宗的宗旨），和尚您是如何開示他人的？』 翠微禪師停下腳步，稍微站立了一會兒。 投子說：『請禪師您開示。』 翠微禪師說：『還要第二勺髒水嗎？』 投子於是行禮感謝。 翠微禪師說：『不要堆砌根基。』 投子說：『時機到了，根苗自然會生長。』
翠微禪師因為供養羅漢（阿羅漢，佛教修行 достигшего просветления），有僧人問：『丹霞燒木佛（丹霞禪師燒木佛取暖），和尚您為什麼還要供養羅漢？』 翠微禪師說：『燒也燒不著，供養也任憑供養。』 僧人說：『供養羅漢，羅漢會來嗎？』 翠微禪師說：『你每天還吃飯嗎？』 僧人無話可說。 翠微禪師說：『很少有靈敏的人啊。』
孝義寺性空禪師
【頌】僧人蔘拜完畢，性空禪師說：『這樣下去，還有佛法道理嗎？』 僧人說：『我沒有說話的份。』 性空禪師說：『老僧我又該怎麼做呢？』 僧人說：『向來不是好手。』 性空禪師於是仰身合掌，僧人也合掌。 性空禪師於是拍掌三下，僧人拂袖便走。 性空禪師說：『烏鴉不向前，兔子不向后，多少人在這裡茫然奔走。只有你這位禪師通達了本源，結舌又何曾執著于空有。』
仙天禪師
【頌】僧人蔘拜。剛展開坐具，仙天禪師說：『不用說那些客套話。還我文采未生時的道理來。』 僧人說：『我即使有口，啞了也就清閑了，何苦去尋找臘月的扇子呢？』 仙天禪師拿起棒子作勢要打。 僧人抓住棒子說：『還我未拿起棒子時的道理。』 仙天禪師說：『隨我的人就隨我南北，不從我的人就死守東西。』
【English Translation】 English version: Han Jing. I come to inquire about the Dao, there is nothing more to say. 'Clouds are in the blue sky, water is in the bottle,' everything is in the present moment. The governor asked again: 'What are precepts, concentration, and wisdom?' Zen Master Cuiwei said: 'This poor monk has no such extra furniture here.' The governor did not understand the profound meaning. Zen Master Cuiwei said: 'If you, Governor, want to guarantee this matter (referring to enlightenment), you must stand on the high mountain top and walk in the deep seabed. If you can't let go of things in the boudoir, there will be leakage.'
Zen Master Cuiwei Wuxue
[Verse] One day, the master was walking in the Dharma hall. Touzi stepped forward, bowed and asked: 'The secret decree from the West (referring to the essence of Zen Buddhism), how does the master show it to others?' Zen Master Cuiwei stopped and stood for a while. Touzi said: 'Please, Master, show me.' Zen Master Cuiwei said: 'Do you want a second spoonful of dirty water?' Touzi then bowed and thanked him. Zen Master Cuiwei said: 'Don't pile up the foundation.' Touzi said: 'When the time comes, the roots and sprouts will naturally grow.'
Zen Master Cuiwei, because he was offering to Arhats (Arahats, Buddhist practitioners who have attained enlightenment), a monk asked: 'Danxia burned a wooden Buddha (Zen Master Danxia burned a wooden Buddha for warmth), why are you still offering to Arhats?' Zen Master Cuiwei said: 'Burning it doesn't burn it, offering it is up to you to offer it.' The monk said: 'Offering to Arhats, will the Arhats come?' Zen Master Cuiwei said: 'Do you still eat every day?' The monk had nothing to say. Zen Master Cuiwei said: 'There are very few clever people.'
Zen Master Xingkong of Xiaoyi Temple
[Verse] After the monk finished paying respects, Zen Master Xingkong said: 'If it goes on like this, is there still Buddhist Dharma?' The monk said: 'I have no right to speak.' Zen Master Xingkong said: 'What should this old monk do?' The monk said: 'I have never been good at it.' Zen Master Xingkong then leaned back and put his palms together, and the monk also put his palms together. Zen Master Xingkong then clapped his hands three times, and the monk flicked his sleeves and left. Zen Master Xingkong said: 'The crow does not go forward, the rabbit does not go backward, how many people run around here in confusion. Only you, Zen master, have understood the origin, and stammering has never been attached to emptiness and existence.'
Zen Master Xiantian
[Verse] The monk pays homage. As soon as he spread out his sitting mat, Zen Master Xiantian said: 'No need to say those polite words. Return to me the principle of when writing has not yet been born.' The monk said: 'Even if I have a mouth, being mute is leisurely, why bother looking for a fan in the twelfth month?' Zen Master Xiantian picked up the stick and made a gesture to hit. The monk grabbed the stick and said: 'Return to me the principle of when you didn't pick up the stick.' Zen Master Xiantian said: 'Those who follow me follow me north and south, those who do not follow me die and stick to east and west.'
。曰隨與不隨且置。請師指出東西南北。師便打。
三平義忠禪師
初參石鞏。鞏常張弓架箭接機。師詣法席。鞏曰看箭。師乃撥開胸曰。此是殺人箭。活人箭又作么生。鞏彈弓弦三下。師乃禮拜。鞏曰。三十年張弓架箭。祇射得半個聖人。遂拗折弓箭。后參大顛。舉前話。顛曰。既是活人箭。為甚麼向弓弦上辨。平無對。顛曰。三十年後。要舉此話也難得。
【頌】師問大顛。不用指東劃西。便請直指。顛曰。幽州江口石人蹲。師曰。猶是指東劃西。顛曰。若是鳳凰兒。不向那邊討。師作禮。顛曰。若不得后句。前話也難圓。
○上堂。今時人出來。盡學馳求造作。將當自己眼目。有甚麼相當。阿汝。欲學么。不要諸餘。汝等各有本分事。何不體取。作么心憤憤。口悱悱。有甚麼利益。分明向汝說。若要修行路。及諸聖建立化門。自有大藏教文在。若是宗門中事。宜汝切不得錯用心。僧問。宗門中還有學路也無。師曰。有一路滑如苔。曰學人還躡得否。師曰。不擬心。汝自看。
○講僧問。三乘十二分教。某甲不疑。如何是祖師西來意。師曰。龜毛拂子。兔角拄杖。大德藏向甚麼處。曰龜毛兔角。豈是有邪。師曰。肉有千斤。智無銖兩。
○上堂。諸人若未曾見知識即不可。
【現代漢語翻譯】 現代漢語譯本： 僧人問：『隨順和不隨順姑且不論，請禪師指出東西南北。』禪師便打了他。
三平義忠禪師
最初參訪石鞏禪師。石鞏禪師經常張弓搭箭來接引學人。義忠禪師來到石鞏禪師處請法，石鞏禪師說：『看箭！』義忠禪師撥開胸膛說：『這是殺人箭，活人箭又是什麼樣的？』石鞏禪師彈了三下弓弦。義忠禪師便禮拜。石鞏禪師說：『我張弓搭箭三十年，只射中半個聖人。』於是折斷弓箭。後來義忠禪師參訪大顛禪師，舉了之前與石鞏禪師的對話。大顛禪師說：『既然是活人箭，為什麼要在弓弦上辨認？』義忠禪師無言以對。大顛禪師說：『三十年後，想要提起這件事也很難了。』
【頌】義忠禪師問大顛禪師：『不用指東劃西，請您直接指示。』大顛禪師說：『幽州江口石人蹲。』義忠禪師說：『這還是指東劃西。』大顛禪師說：『如果是鳳凰之子，就不會在那邊尋找。』義忠禪師作禮。大顛禪師說：『如果得不到后一句，前邊的話也難以圓滿。』
上堂說法。『現在的人出來，都學著馳求造作，把這些當作自己的眼目，有什麼用呢？你們想要學嗎？不要其他的，你們各自有自己的本分事，為什麼不去體會？為什麼心裡憤憤不平，口裡喋喋不休，有什麼好處？我明白地告訴你們，如果要修行路，以及諸聖建立的教化之門，自有《大藏經》（佛教經典的總稱）在。如果是宗門中的事，切切不可錯用心。』僧人問：『宗門中還有修學的路嗎？』禪師說：『有一條路滑如苔蘚。』僧人說：『學人還能踩上去嗎？』禪師說：『不擬心，你自己看。』
講經僧人問：『三乘十二分教（佛教的各種教義分類），我沒有疑問。如何是祖師西來意（達摩祖師從西方來到中國的目的）？』禪師說：『龜毛拂子，兔角拄杖。大德藏向什麼地方？』僧人說：『龜毛兔角，難道是有的嗎？』禪師說：『肉有千斤，智無銖兩。』
上堂說法。『諸位如果沒有見過知識（指善知識，即有智慧、能指導修行的人）就不行。』
【English Translation】 English version: A monk asked: 'Let's put aside following or not following. Please, Master, point out east, west, south, and north.' The Master then struck him.
Zen Master Sanping Yizhong
He initially visited Shigong (Zen Master). Shigong often drew his bow and nocked an arrow to receive practitioners. The Master arrived at the Dharma seat. Shigong said, 'Look at the arrow!' The Master then opened his chest and said, 'This is a killing arrow. What about the life-giving arrow?' Shigong plucked the bowstring three times. The Master then bowed. Shigong said, 'For thirty years, I have drawn my bow and nocked arrows, only hitting half a sage.' Thereupon, he broke his bow and arrows. Later, he visited Dadian (Zen Master), and recounted the previous conversation. Dadian said, 'Since it is a life-giving arrow, why discern it on the bowstring?' Ping (Yizhong) had no reply. Dadian said, 'After thirty years, it will be difficult to even bring up this conversation.'
[Verse] The Master asked Dadian: 'No need to point east or draw west, please directly indicate.' Dadian said, 'A stone man squats at the Jiangkou (River Mouth) of Youzhou (ancient prefecture).' The Master said, 'This is still pointing east and drawing west.' Dadian said, 'If you are a phoenix's child, you won't seek there.' The Master bowed. Dadian said, 'If you don't get the latter phrase, the former conversation is difficult to complete.'
Ascending the hall. 'People these days come out and all learn to chase after and create, taking these as their own eyes. What's the use? Do you want to learn? Don't want anything else. Each of you has your own inherent affairs, why not embody them? Why are your hearts resentful and your mouths garrulous? What benefit is there? I clearly tell you, if you want the path of cultivation, and the teaching gates established by all the sages, the Great Treasury of Scriptures (Tripitaka) is there. As for matters within the Zen school, you absolutely must not misuse your mind.' A monk asked, 'Is there still a path of learning in the Zen school?' The Master said, 'There is a path as slippery as moss.' The monk said, 'Can a student still tread on it?' The Master said, 'Without intending the mind, look for yourself.'
A lecturing monk asked, 'I have no doubts about the Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines). What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' The Master said, 'A whisk made of tortoise hair, a staff made of rabbit horns. Where does Great Virtue hide them?' The monk said, 'Tortoise hair and rabbit horns, could they exist?' The Master said, 'A thousand pounds of flesh, not an ounce of wisdom.'
Ascending the hall. 'It is not acceptable if you have never seen a knowledgeable person (referring to a good advisor, someone with wisdom who can guide practice).'
若曾見作者來。便合體取些子意度。向巖谷間。木食草衣恁么去。方有少分相應。若馳求知解義句。即萬里望鄉關去也。珍重。
○師有偈曰。即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。
馬頰山本空禪師
【頌】上堂。祇這施為動轉。還合得本來祖翁么。若合得。十二時中無虛棄底道理。若合不得。喫茶說話。往往喚作茶話在。僧便問。如何免得不成茶話去。師曰。你識得口也未。曰如何是口。師曰。兩片皮也不識。曰如何是本來祖翁。師曰。大眾前不要牽爺恃娘。曰大眾忻然去也。師曰。你試點大眾性看。僧作禮。師曰。伊往往道。一性一切性在。僧欲進語。師曰。孤負平生行腳眼。
【頌】問去卻即今言句。請師直指本來性。師曰。你迷源來得多少時。曰即今蒙和尚指示。師曰。若指示你。我即迷源。曰如何即是。師示頌曰。心是性體。性是心用。心性一如。誰別誰共。妄外迷源。祇者難洞。古今凡聖。如幻如夢。
本生禪師
拈拄杖示眾曰。我若拈起。你便向未拈起時作道理。我若不拈起。你便向拈起時作主宰。且道老僧為人在甚處。時有僧出曰。不敢妄生節目。師曰。也知阇黎不分外。曰低低處平之有餘。高高處觀之不足。師曰。節目上
更生節目。僧無語。師曰。掩鼻偷香。空招罪犯。
石室善道禪師
一日仰山問。佛之與道。相去幾何。師曰道如展手。佛以握拳。曰畢竟如何的當。可信可依。師以手撥空三下曰。無恁么事。無恁么事。曰還假看教否。師曰。三乘十二分教。是分外事。若與他作對。即是心境兩法。能所雙行。便有種種見解。亦是狂慧。未足為道。若不與他作對。一事也無。所以祖師道。本來無一物。汝不見小兒出胎時。可道我解看教。不解看教。當恁么時。亦不知有佛性義。無佛性義。及至長大便學種種知解。出來便道我能我解。不知總是客塵煩惱。十六行中嬰兒行為最。哆哆和和時。喻學道之人。離分別。取捨心。故讚歎嬰兒。可況喻取之。若謂嬰兒是道。今時人錯會。
石霜山慶諸禪師
【頌】抵溈山。為米頭。一日篩米次。溈曰。施主物莫拋撒。師曰。不拋撒。溈于地上拾得一粒曰。汝道不拋撒。這個是甚麼。師無對。溈又曰。莫輕這一粒。百千粒盡從這一粒生。師曰。百千粒從這一粒生。未審這一粒從甚麼處生。溈呵呵大笑。歸方丈。溈至晚上堂曰。大眾。米里有蟲。諸人好看。
【頌】后參道吾。問如何是觸目菩提。吾喚沙彌。彌應諾。吾曰。添凈瓶水著。良久卻問師。汝適來問甚麼。
【現代漢語翻譯】 現代漢語譯本： 更生節目。僧人無語。石室善道禪師說：『掩鼻偷香，徒然招惹罪過。』
石室善道禪師
一天，仰山問：『佛（Buddha，覺悟者）與道（Dharma，真理），相差多少？』石室善道禪師說：『道如伸開手掌，佛如握緊拳頭。』仰山說：『究竟如何才算妥當，可以信賴依靠？』石室善道禪師用手在空中撥動三下，說：『沒有這樣的事，沒有這樣的事。』仰山說：『還需要看經書嗎？』石室善道禪師說：『三乘十二分教（佛教的各種教義分類），都是身外之事。如果與它們相對立，就是心境兩法，能所雙行，便會有種種見解，也是狂妄的智慧，不足以成為道。如果不與它們相對立，就什麼事也沒有。所以祖師說，本來無一物。你沒看見小孩子出生時，能說我懂得看經書，不懂得看經書嗎？在那個時候，也不知道有佛性（Buddha-nature，成佛的潛能）的意義，沒有佛性的意義。等到長大后，便學習種種知解，出來就說我能我解，不知道這都是客塵煩惱。十六行中嬰兒行（指像嬰兒一樣純真無邪的狀態）為最好。哆哆和和的時候，比喻學道之人，遠離分別、取捨之心。所以讚歎嬰兒，可以比喻來取法。如果說嬰兒就是道，現在的人就錯會了。』
石霜山慶諸禪師
【頌】（讚頌）到溈山（潙山，地名），擔任米頭（負責管理米糧的人）。一天篩米的時候，溈山（潙山，地名）說：『施主（dāna-pati，佈施者）的物品不要拋撒。』石霜山慶諸禪師說：『沒有拋撒。』溈山（潙山，地名）在地上拾起一粒米說：『你說沒有拋撒，這又是什麼？』石霜山慶諸禪師無言以對。溈山（潙山，地名）又說：『不要輕視這一粒米，成百上千粒米都從這一粒米生出。』石霜山慶諸禪師說：『成百上千粒米從這一粒米生出，不知道這一粒米從什麼地方生出？』溈山（潙山，地名）呵呵大笑，回到方丈（住持的房間）。溈山（潙山，地名）到晚上升座說法，說：『大眾，米里有蟲，你們好好看管。』
【頌】（讚頌）後來參訪道吾（禪師名號），問道：『如何是觸目菩提（bodhi，覺悟）？』道吾（禪師名號）叫喚沙彌（śrāmaṇera，小和尚），沙彌（śrāmaṇera，小和尚）應諾。道吾（禪師名號）說：『添凈瓶水。』過了一會兒，反問石霜山慶諸禪師：『你剛才問什麼？』
【English Translation】 English version: A Renewal Program. The monk was silent. The Master said, 'Stealing fragrance with a covered nose, only invites guilt.'
Zen Master Shishi Shandao
One day, Yangshan asked, 'How far apart are the Buddha (Buddha, the awakened one) and the Dharma (Dharma, the truth)?' The Master said, 'The Dharma is like an open hand, the Buddha is like a clenched fist.' Yangshan said, 'Ultimately, what is appropriate to believe and rely on?' The Master waved his hand three times in the air and said, 'There is no such thing, there is no such thing.' Yangshan said, 'Is it still necessary to study the teachings?' The Master said, 'The Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines) are external matters. If you oppose them, it is the duality of mind and environment, the dual practice of subject and object, and there will be various views, which is also wild wisdom, not enough to be the Way. If you do not oppose them, there is nothing at all. Therefore, the Patriarch said, 'Originally, there is nothing.' Haven't you seen when a child is born, can he say I understand the teachings, I don't understand the teachings? At that time, he also does not know the meaning of Buddha-nature (Buddha-nature, the potential to become a Buddha), the meaning of no Buddha-nature. When he grows up, he learns all kinds of knowledge and understanding, and comes out and says I can, I understand, not knowing that these are all guest dust afflictions. Among the sixteen practices, the infant practice (referring to a state of purity and innocence like an infant) is the best. The babbling and harmonious time is a metaphor for a person learning the Way, away from discrimination and the mind of taking and discarding. Therefore, praising the infant can be compared to taking the law. If you say that the infant is the Way, people today will misunderstand.'
Zen Master Qingshu of Shishuang Mountain
[Verse] Arrived at Weishan (潙山, place name), to be the rice manager (person in charge of managing rice). One day, while sifting rice, Weishan (潙山, place name) said, 'Do not throw away the donor's (dāna-pati, giver) things.' The Master said, 'I am not throwing them away.' Weishan (潙山, place name) picked up a grain of rice from the ground and said, 'You say you are not throwing them away, what is this?' The Master was speechless. Weishan (潙山, place name) also said, 'Do not despise this grain, hundreds of thousands of grains all come from this one grain.' The Master said, 'Hundreds of thousands of grains come from this one grain, I wonder where this one grain comes from?' Weishan (潙山, place name) laughed loudly and returned to his abbot's room (the abbot's room). Weishan (潙山, place name) ascended the Dharma hall in the evening and said, 'Everyone, there are insects in the rice, take good care of it.'
[Verse] Later, he visited Daowu (Zen master's name) and asked, 'What is touching the eyes, Bodhi (bodhi, enlightenment)?' Daowu (Zen master's name) called the novice (śrāmaṇera, young monk), and the novice (śrāmaṇera, young monk) answered. Daowu (Zen master's name) said, 'Add water to the clean bottle.' After a while, he asked Zen Master Qingshu of Shishuang Mountain, 'What did you ask just now?'
師擬舉。吾便起去。師於此有省。
○吾將順世。垂語曰。我心中有一物。久而為患。誰能為我除之。師曰。心物俱非。除之益患。吾曰。賢哉賢哉。
【頌】后因僧自洞山來。師問。和尚有何言句示徒。曰解夏上堂云。秋初夏末。兄弟或東去西去。直須向萬里無寸草處去。良久曰。祇如萬里無寸草處。作么生去。師曰。有人下語否。曰無。師曰。何不道出門便是草。僧回舉似洞山。山曰。此是一千五百人善知識語。因茲囊錐始露。果熟香飄。
○上堂。汝等諸人。自有本分事。不用馳求。無你是非處。無你咬嚼處。一代時教。整理時人腳手。凡有其由。皆落今時。直至法身非身。此是教家極則。我輩沙門。全無肯路。若分則差。不分則坐著泥水。但由心意。妄說見聞。
【頌】師在方丈內。僧在窗外問。咫尺之間。為甚麼不睹師顏。師曰。遍界不曾藏。僧舉問雪峰。遍界不曾藏意旨如何。峰曰。甚麼處不是石霜。師聞曰。這老漢。著甚麼死急。峰聞曰。老僧罪過。
【頌】裴相國來。師拈起裴笏問。在天子手中為圭。在官人手中為笏。在老僧手中。且道喚作甚麼。裴無對。師乃留下笏。
○示眾。初機未覯大事。先須識取頭。其尾自至。疏山仁參。問如何是頭。師曰。直須知
【現代漢語翻譯】 現代漢語譯本：石霜慶諸禪師將要開示，我便起身離去，禪師因此有所領悟。 石霜慶諸禪師將要圓寂，留下話語說：『我心中有一物，長久以來成為禍患，誰能為我去除它？』我回答說：『心與物都不是實在的，去除它反而會增加禍患。』石霜慶諸禪師說：『說得好啊，說得好啊！』 【頌】後來因為有僧人從洞山來，石霜慶諸禪師問：『和尚有什麼言語開示徒弟？』僧人說：『洞山良價禪師解夏上堂時說，秋季開始，夏季結束，各位師兄弟有的向東去，有的向西去，必須前往萬里沒有寸草的地方。』停頓了很久，又說：『如果前往萬里沒有寸草的地方，要怎麼去呢？』石霜慶諸禪師問：『有人回答嗎？』僧人說：『沒有。』石霜慶諸禪師說：『為什麼不說出門便是草呢？』僧人回去把這話告訴洞山良價禪師，洞山良價禪師說：『這是擁有一千五百人的善知識才能說出的話。』因此石霜慶諸禪師的才能像錐子放在口袋裡一樣顯露出來，像成熟的果實一樣香氣四溢。 石霜慶諸禪師上堂說法：『你們這些人，自有自己的本分事，不用四處奔波尋求。沒有你的是非之處，沒有你嚼舌根的地方。一代時教（佛教教義），是爲了整理世人的手腳，凡是有原因的，都落在現在這個時代。直到法身非身，這是教義的最高境界。我們這些沙門（出家人），完全沒有肯定的路。如果分別，就會有差錯；如果不分別，就會像坐在泥水裡一樣。只是因為心意，胡亂說些見聞。』 【頌】石霜慶諸禪師在方丈內，僧人在窗外問：『咫尺之間，為什麼看不到禪師的容顏？』石霜慶諸禪師說：『遍滿世界，沒有隱藏。』僧人拿這話去問雪峰義存禪師，『遍滿世界，沒有隱藏』是什麼意思？雪峰義存禪師說：『什麼地方不是石霜？』石霜慶諸禪師聽了說：『這老傢伙，著什麼急？』雪峰義存禪師聽了說：『老僧的罪過。』 【頌】裴休相國來訪，石霜慶諸禪師拿起裴休的笏板問：『在天子手中是圭，在官人手中是笏，在老僧手中，且說叫作什麼？』裴休無言以對。石霜慶諸禪師於是留下笏板。 石霜慶諸禪師開示眾人：『初學佛法的人，還沒有遇到大事，首先必須認識頭緒，尾緒自然會到來。』疏山仁參禪師問：『什麼是頭緒？』石霜慶諸禪師說：『直接認識到。』
【English Translation】 English version: Master Shishuang Qingzhu was about to give a lecture, and I got up to leave, which gave the Master some insight. Master Shishuang Qingzhu was about to pass away, leaving words saying, 'There is something in my heart that has been a problem for a long time. Who can remove it for me?' I replied, 'Neither mind nor matter is real. Removing it will only increase the problem.' Master Shishuang Qingzhu said, 'Well said, well said!' [Verse] Later, because a monk came from Dongshan, Master Shishuang Qingzhu asked, 'What words does the Abbot have to instruct his disciples?' The monk said, 'When Master Liangjie of Dongshan gave a lecture at the end of the summer retreat, he said, "At the beginning of autumn and the end of summer, brothers, some go east and some go west, you must go to a place where there is not an inch of grass for ten thousand miles."' After a long pause, he added, 'If you go to a place where there is not an inch of grass for ten thousand miles, how do you go?' Master Shishuang Qingzhu asked, 'Did anyone answer?' The monk said, 'No.' Master Shishuang Qingzhu said, 'Why not say that the grass is right outside the door?' The monk went back and told Master Liangjie of Dongshan about this. Master Liangjie of Dongshan said, 'These are the words that a knowledgeable person with 1,500 followers can say.' Therefore, Master Shishuang Qingzhu's talent was revealed like an awl in a bag, and his fragrance spread like a ripe fruit. Master Shishuang Qingzhu ascended the hall to preach: 'You people, each has your own duty, no need to rush around seeking. There is no right or wrong for you, no place for you to gossip. The teachings of a generation (Buddhist doctrines) are to organize the hands and feet of the world. Everything that has a reason falls into this present age. Until the Dharmakaya (法身) is not the body, this is the ultimate state of the teachings. We monks (沙門), have no definite path. If you distinguish, there will be mistakes; if you do not distinguish, you will be like sitting in mud. It's just because of your mind that you randomly say what you see and hear.' [Verse] Master Shishuang Qingzhu was inside the abbot's room, and a monk asked outside the window, 'Why can't I see the Master's face even though we are so close?' Master Shishuang Qingzhu said, 'It is everywhere, not hidden.' The monk took these words to ask Master Xuefeng Yicun, 'What is the meaning of "It is everywhere, not hidden"?' Master Xuefeng Yicun said, 'Where is not Shishuang?' Master Shishuang Qingzhu heard this and said, 'What is this old fellow in such a hurry for?' Master Xuefeng Yicun heard this and said, 'This old monk is guilty.' [Verse] Prime Minister Pei Xiu came to visit, and Master Shishuang Qingzhu picked up Pei Xiu's tablet and asked, 'In the hands of the Son of Heaven, it is a gui (圭, jade tablet); in the hands of an official, it is a hu (笏, ceremonial tablet); in the hands of an old monk, what is it called?' Pei Xiu was speechless. Master Shishuang Qingzhu then left the tablet behind. Master Shishuang Qingzhu instructed the assembly: 'Those who are new to Buddhism, who have not yet encountered great events, must first recognize the beginning, and the end will naturally come.' Zen Master Shushan Ren Can asked, 'What is the beginning?' Master Shishuang Qingzhu said, 'Directly recognize.'
有。曰如何是尾。師曰。盡卻今時。曰有頭無尾時如何。師曰。吐得黃金。堪作甚麼。曰有尾無頭時如何。師曰。猶有依倚在。曰直得頭尾相稱時如何。師曰。渠不作個解會。亦未許渠在。
○僧問。三千里外。遠聞石霜有個不顧。師曰是。曰祇如萬象歷然。是顧不顧。師曰。我道不驚眾。曰不驚眾是與萬象合。如何是不顧。師曰。遍界不曾藏。
○問如何是祖師西來意。師乃咬齒示之。僧不會。后問九峰曰。先師咬齒意旨如何。峰曰。我寧可截舌。不犯國諱。又問云蓋。蓋曰。我與先師有甚麼冤仇。
○師居石霜山。二十年間。學眾有長坐不臥。屹若株杌。天下謂之枯木眾也。
漸源仲興禪師
在道吾為侍者。
【評】【頌】一日侍吾往檀越家弔慰。師拊棺曰。生邪死邪。吾曰。生也不道。死也不道。師曰。為甚麼不道。吾曰。不道不道。歸至中路。師曰。和尚今日須與某甲道。若不道。打和尚去也。吾曰。打即任打。道即不道。師便打。吾歸院曰。汝宜離此去。恐知事得知不便。師乃禮辭。隱於村院。經三年後。忽聞童子念觀音經。至應以比丘身得度者。即現比丘身。忽然大省。遂焚香遙禮曰。信知先師遺言。終不虛發。自是我不會。卻怨先師。先師既歿。唯石霜是嫡孫。
【現代漢語翻譯】 現代漢語譯本 有僧人問：『什麼是尾？』 石霜禪師說：『完全捨棄現在的念頭。』 僧人問：『有頭無尾時如何？』 石霜禪師說：『吐出黃金，又能做什麼用呢？』 僧人問：『有尾無頭時如何？』 石霜禪師說：『還有所依賴。』 僧人問：『如果頭尾相稱時如何？』 石霜禪師說：『他不作任何解釋，也不允許他存在。』
有僧人問：『在三千里之外，就聽說石霜禪師有個「不顧」。』 石霜禪師說：『是這樣。』 僧人問：『如果萬象歷歷分明，這是顧還是不顧？』 石霜禪師說：『我說不要驚動大眾。』 僧人問：『不驚動大眾是與萬象相合嗎？ 什麼是「不顧」？』 石霜禪師說：『遍滿世界，不曾隱藏。』
有人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 石霜禪師就咬牙示意。 僧人沒有領會。 後來問九峰禪師說：『先師咬牙的意旨是什麼？』 九峰禪師說：『我寧可割掉舌頭，也不冒犯國諱。』 又問云蓋禪師，云蓋禪師說：『我與先師有什麼冤仇？』
石霜禪師住在石霜山（Shishuang Mountain）的二十年間，學眾中有長時間打坐不睡覺的，像木樁一樣屹立不動，天下人稱他們為枯木眾。
漸源仲興禪師（Jianyuan Zhongxing Zen Master）
在道吾禪師（Daowu Zen Master）處做侍者。
【評】【頌】有一天，仲興禪師侍奉道吾禪師去檀越（Danyue，donor）家弔唁。 仲興禪師撫摸著棺材說：『是生還是死？』 道吾禪師說：『說生也不對，說死也不對。』 仲興禪師說：『為什麼不對？』 道吾禪師說：『不對，不對。』 回到半路，仲興禪師說：『和尚今天必須告訴我，如果不說，我就要打和尚了。』 道吾禪師說：『打就任你打，說就是不能說。』 仲興禪師就打了他。 道吾禪師回到寺院說：『你應該離開這裡，恐怕被知事（steward）知道就不好了。』 仲興禪師於是告辭，隱居在村裡的寺院。 過了三年後，忽然聽到童子唸誦觀音經，唸到『應以比丘身得度者，即現比丘身』。 仲興禪師忽然大悟，於是焚香遙拜說：『相信先師的遺言，終究不會虛發。 只是我不會意，反而埋怨先師。』 先師已經去世，只有石霜禪師是嫡孫。
【English Translation】 English version A monk asked: 'What is the tail?' Shishuang (Stone Frost) Zen Master said: 'Completely discard the present thought.' The monk asked: 'What if there is a head without a tail?' Shishuang Zen Master said: 'Spitting out gold, what use is it?' The monk asked: 'What if there is a tail without a head?' Shishuang Zen Master said: 'There is still reliance.' The monk asked: 'What if the head and tail match?' Shishuang Zen Master said: 'He makes no explanation, nor is he allowed to exist.'
A monk asked: 'From three thousand miles away, I heard that Shishuang Zen Master has a "non-regard".' Shishuang Zen Master said: 'That's right.' The monk asked: 'If all phenomena are clearly apparent, is this regarding or non-regarding?' Shishuang Zen Master said: 'I say, do not alarm the masses.' The monk asked: 'Is not alarming the masses in accordance with all phenomena? What is "non-regard"?' Shishuang Zen Master said: 'Throughout the world, nothing is hidden.'
Someone asked: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' Shishuang Zen Master gnashed his teeth to indicate. The monk did not understand. Later, he asked Jiufeng (Nine Peaks) Zen Master, saying: 'What was the meaning of the former master gnashing his teeth?' Jiufeng Zen Master said: 'I would rather cut off my tongue than violate the national taboo.' He also asked Yungai (Cloud Cover) Zen Master, who said: 'What grievance do I have with the former master?'
Shishuang Zen Master lived in Shishuang Mountain (石霜山) for twenty years. Among the students, some sat for long periods without sleeping, standing as still as wooden stakes. The world called them the withered-wood assembly (枯木眾).
Zen Master Jianyuan Zhongxing (漸源仲興禪師)
Served as an attendant to Zen Master Daowu (道吾禪師).
[Commentary] [Verse] One day, Zhongxing Zen Master attended Daowu Zen Master to offer condolences at the home of a Danyue (檀越, donor). Zhongxing Zen Master stroked the coffin and said: 'Is it life or death?' Daowu Zen Master said: 'Saying it is life is not right, saying it is death is not right.' Zhongxing Zen Master said: 'Why is it not right?' Daowu Zen Master said: 'Not right, not right.' On the way back, Zhongxing Zen Master said: 'Venerable Master must tell me today. If you don't tell me, I will hit you.' Daowu Zen Master said: 'Hit me if you want, but I will not tell you.' Zhongxing Zen Master then hit him. Daowu Zen Master returned to the monastery and said: 'You should leave here, lest the steward (知事) find out and it becomes inconvenient.' Zhongxing Zen Master then took his leave and lived in seclusion in a village monastery. After three years, he suddenly heard a child reciting the Avalokiteśvara Sutra, reciting 'Those who should be delivered in the form of a Bhiksu, he will manifest in the form of a Bhiksu.' Zhongxing Zen Master suddenly had a great awakening, and then burned incense and bowed remotely, saying: 'I believe that the former master's last words will not be in vain. It was just that I did not understand, and instead blamed the former master.' The former master has already passed away, and only Shishuang Zen Master is the direct descendant.
必為證明。乃造石霜。霜見便問。離道吾后。到甚處來。師曰。祇在村院寄足。霜曰。前來打先師因緣。會也未。師起身進前曰。卻請和尚道一轉語。霜曰不見道。生也不道。死也不道。師乃述在村院得底因緣。遂禮拜石霜。設齋懺悔。他日持鍬復到石霜。於法堂上從東過西。從西過東。霜曰作么。師曰。覓先師靈骨。霜曰。洪渡浩渺。白浪滔天。覓甚先師靈骨。師曰。正好著力。霜曰。這裡針劄不入。著甚麼力。源持鍬肩上便出。
淥清禪師
僧問。如何是無相。師曰。山青水綠。
○僧參。師以目視之。僧曰。是個機關。于某甲分上用不著。師彈指三下。僧繞禪床一匝。依位立。師曰。參堂去。僧始出。師便喝。僧卻以目視之。師曰。灼然用不著。僧禮拜。
神山僧密禪師
一日與洞山鋤茶園。山擲下钁頭曰。我今日一點氣力也無。師曰。若無氣力。爭解恁么道。山曰汝將謂有氣力底是。
○裴大夫問僧。供養佛。佛還吃否。僧曰。如大夫祭家神。大夫舉似云巖。巖曰。這僧未出家在。曰和尚又如何。巖曰。有幾般飯食。但一時下來。巖卻問師。一時下來又作么生。師曰。合取缽盂。巖肯之。
【頌】師與洞山行次。忽見白兔走過。師曰俊哉。洞曰作么生。師曰。大
【現代漢語翻譯】 現代漢語譯本： 必定要證明。於是前往石霜（寺名）。石霜（石霜楚圓禪師）見到他便問：『離開道吾（道吾宗智禪師）之後，到什麼地方來了？』 師（云巖曇晟禪師的弟子）說：『只是在村院裡借宿。』 石霜（石霜楚圓禪師）說：『先前爲了道吾先師的因緣而來，領會了嗎？』 師（云巖曇晟禪師的弟子）起身向前說：『請和尚說一句轉語。』 石霜（石霜楚圓禪師）說：『不見道，生也不說，死也不說。』 師（云巖曇晟禪師的弟子）於是講述在村院裡得到的因緣，便禮拜石霜（石霜楚圓禪師），設齋懺悔。他日拿著鍬又來到石霜（寺名），在法堂上從東邊走到西邊，從西邊走到東邊。石霜（石霜楚圓禪師）問：『做什麼？』 師（云巖曇晟禪師的弟子）說：『尋找先師的靈骨。』 石霜（石霜楚圓禪師）說：『洪波浩渺，白浪滔天，尋找什麼先師的靈骨？』 師（云巖曇晟禪師的弟子）說：『正好著力。』 石霜（石霜楚圓禪師）說：『這裡針都扎不進去，著什麼力？』 源（云巖曇晟禪師的弟子）扛著鍬就出去了。
淥清禪師
有僧人問：『如何是無相？』 師（淥清禪師）說：『山青水綠。』
有僧人蔘拜。師（淥清禪師）用眼睛看著他。僧人說：『這是個機關，在我這裡用不著。』 師（淥清禪師）彈指三下。僧人繞禪床一圈，回到原來的位置站立。師（淥清禪師）說：『去參堂吧。』 僧人剛要出去，師（淥清禪師）便喝斥。僧人又用眼睛看著他。師（淥清禪師）說：『果然用不著。』 僧人禮拜。
神山僧密禪師
一日與洞山（洞山良價禪師）鋤茶園。洞山（洞山良價禪師）放下鋤頭說：『我今日一點氣力也沒有。』 師（神山僧密禪師）說：『若無氣力，怎麼能這麼說？』 洞山（洞山良價禪師）說：『你以為有氣力的是什麼？』
裴大夫問僧人：『供養佛，佛還吃嗎？』 僧人說：『如同大夫祭祀家神。』 大夫把這話告訴云巖（云巖曇晟禪師）。云巖（云巖曇晟禪師）說：『這僧人還沒出家呢。』 大夫問：『和尚又如何說？』 云巖（云巖曇晟禪師）說：『有幾樣飯食，但一時都下來。』 云巖（云巖曇晟禪師）反問師（神山僧密禪師）：『一時都下來又怎麼樣？』 師（神山僧密禪師）說：『合起缽盂。』 云巖（云巖曇晟禪師）認可了他的說法。
【頌】師（神山僧密禪師）與洞山（洞山良價禪師）行走時，忽然看見白兔跑過。師（神山僧密禪師）說：『好俊啊！』 洞山（洞山良價禪師）問：『怎麼說？』 師（神山僧密禪師）說：『大』
【English Translation】 English version: It must be proven. Then he went to Shishuang (name of a temple). When Shuang (Zen Master Shishuang Chuyuan) saw him, he asked, 'After leaving Daowu (Zen Master Daowu Zongzhi), where did you come from?' The master (a disciple of Zen Master Yunyan Tansheng) said, 'I just stayed overnight in villages and temples.' Shuang (Zen Master Shishuang Chuyuan) said, 'You came earlier because of the cause of the late master Daowu, did you understand it?' The master (a disciple of Zen Master Yunyan Tansheng) got up and stepped forward, saying, 'Please, Master, say a turning phrase.' Shuang (Zen Master Shishuang Chuyuan) said, 'I don't see the way, neither saying about being born nor saying about dying.' The master (a disciple of Zen Master Yunyan Tansheng) then recounted the cause he obtained in the villages and temples, and then bowed to Shishuang (Zen Master Shishuang Chuyuan), set up a fast and repented. Another day, he came to Shishuang (name of a temple) again with a hoe, walking from east to west and from west to east in the Dharma hall. Shuang (Zen Master Shishuang Chuyuan) asked, 'What are you doing?' The master (a disciple of Zen Master Yunyan Tansheng) said, 'Looking for the spiritual bones of the late master.' Shuang (Zen Master Shishuang Chuyuan) said, 'The vastness of Hongdu, the white waves soaring to the sky, what spiritual bones of the late master are you looking for?' The master (a disciple of Zen Master Yunyan Tansheng) said, 'It's a good time to put in effort.' Shuang (Zen Master Shishuang Chuyuan) said, 'A needle can't even be inserted here, what effort are you putting in?' Yuan (a disciple of Zen Master Yunyan Tansheng) shouldered the hoe and went out.
Zen Master Luqing
A monk asked, 'What is non-form?' The master (Zen Master Luqing) said, 'Mountains are green and waters are verdant.'
A monk came to pay respect. The master (Zen Master Luqing) looked at him. The monk said, 'This is a mechanism, it's useless for me.' The master (Zen Master Luqing) snapped his fingers three times. The monk circled the meditation bed once and stood in his original position. The master (Zen Master Luqing) said, 'Go to the meditation hall.' As the monk was about to leave, the master (Zen Master Luqing) shouted. The monk looked at him again. The master (Zen Master Luqing) said, 'Indeed, it's useless.' The monk bowed.
Zen Master Shenshan Sengmi
One day, he and Dongshan (Zen Master Dongshan Liangjie) were hoeing the tea garden. Dongshan (Zen Master Dongshan Liangjie) put down the hoe and said, 'I have no strength at all today.' The master (Zen Master Shenshan Sengmi) said, 'If you have no strength, how can you say that?' Dongshan (Zen Master Dongshan Liangjie) said, 'What do you think having strength is?'
The Minister Pei asked a monk, 'If we make offerings to the Buddha, does the Buddha eat?' The monk said, 'It's like the Minister offering sacrifices to the family gods.' The Minister told this to Yunyan (Zen Master Yunyan Tansheng). Yunyan (Zen Master Yunyan Tansheng) said, 'This monk has not yet left home.' The Minister asked, 'What would the Master say?' Yunyan (Zen Master Yunyan Tansheng) said, 'There are several kinds of food, but they all come down at once.' Yunyan (Zen Master Yunyan Tansheng) asked the master (Zen Master Shenshan Sengmi) in return, 'What happens when they all come down at once?' The master (Zen Master Shenshan Sengmi) said, 'Close the alms bowl.' Yunyan (Zen Master Yunyan Tansheng) approved of his statement.
[Verse] When the master (Zen Master Shenshan Sengmi) and Dongshan (Zen Master Dongshan Liangjie) were walking, they suddenly saw a white rabbit running by. The master (Zen Master Shenshan Sengmi) said, 'How handsome!' Dongshan (Zen Master Dongshan Liangjie) asked, 'What do you mean?' The master (Zen Master Shenshan Sengmi) said, 'Big'
似白衣拜相。洞曰。老老大大。作這個說話。師曰你作么生。洞曰。積代簪纓。暫時落魄。
○師問洞山。智識所通莫不游踐。徑截處。乞師一言。洞曰。師伯意。何得取功。師因斯頓覺。下語非常。
【頌】后與洞山過獨木橋。洞先過了。拈起木橋曰。過來。師喚價阇黎。洞乃放下木橋。
幽溪和尚
僧問。大用現前。不存軌則時如何。師起繞禪床一匝而坐。僧擬進語。師與一蹋。僧歸位而立。師曰。汝恁么。我不恁么。汝不恁么。我卻恁么。僧再擬進語。師又與一蹋曰。三十年後。吾道大行。
○問如何是祖師禪。師曰。泥牛步步出人前。
○問處處該不得時如何。師曰。夜半石人無影像。縱橫不辨往來源。
夾山善會禪師
上堂。有祖以來。時人錯會相承。至令以佛祖言句。為人師範。若或如此。卻成狂人無智人去。他祇指示汝無法本是道。道無一法。無佛可成。無道可得。無法可取。無法可舍。所以老僧道。目前無法。意在目前。他不是目前法。若向佛祖邊學。此人未具眼在。何故。皆屬所依。不得自在。本祇為生死茫茫。識性無自由分。千里萬里求善知識。須具正眼。求脫虛謬之見。定取目前生死。為復實有。為復實無。若有人定得。許汝出頭。上根之
【現代漢語翻譯】 現代漢語譯本 僧人好像穿著白衣去拜訪宰相。洞山（人名，禪宗大師）說：『老老大大，說這種話。』 禪師說：『你怎麼樣？』 洞山（人名，禪宗大師）說：『世代為官，暫時落魄。』 禪師問洞山（人名，禪宗大師）：『智識所能通達的地方，沒有不遊歷踐行的。在最直接的地方，請老師說一句。』 洞山（人名，禪宗大師）說：『師伯的意思，怎麼能求功勞？』 禪師因此立刻覺悟，說出的話非常不尋常。 【頌】後來與洞山（人名，禪宗大師）一起過獨木橋，洞山（人名，禪宗大師）先過去了，拿起木橋說：『過來。』 禪師叫道：『價阇黎（梵語，意為上座）。』 洞山（人名，禪宗大師）於是放下木橋。 幽溪和尚 僧人問：『大用現前，不遵循常規法則時如何？』 禪師起身繞禪床一圈而坐。僧人想要說話，禪師踢了他一腳。僧人回到原位站立。禪師說：『你這樣，我不這樣。你不這樣，我卻這樣。』 僧人再次想要說話，禪師又踢了他一腳說：『三十年後，我的道將會大行。』 問：『什麼是祖師禪？』 禪師說：『泥牛一步步走在人前。』 問：『處處都不能契合時如何？』 禪師說：『夜半石人沒有影像，縱橫交錯無法分辨往來的源頭。』 夾山善會禪師 上堂說法。自古以來，世人錯誤理解，互相沿襲，以至於現在用佛祖的言語，作為人們的師範。如果這樣，就成了狂人，沒有智慧的人。他只是指示你們無法本來就是道，道沒有一法。沒有佛可以成，沒有道可以得，沒有法可以取，沒有法可以舍。所以老僧說，目前沒有法，意在目前。他不是目前的法。如果向佛祖那裡學習，這個人還沒有具備慧眼。為什麼？都屬於有所依賴，不能自在。本來只是因為生死茫茫，識性沒有自由的份，千里萬里尋求善知識，必須具備正眼，求得脫離虛假的見解，確定目前的生死，到底是真實存在，還是真實不存在。如果有人能確定，允許你出頭。上等根器的人。
【English Translation】 English version It was like a commoner in white robes visiting the prime minister. Dongshan (name of a Zen master) said, 'So old, saying such things.' The Zen master said, 'What about you?' Dongshan (name of a Zen master) said, 'Generations of officials, temporarily down on their luck.' The Zen master asked Dongshan (name of a Zen master), 'Wherever knowledge can reach, there is no place not traveled and practiced. At the most direct point, please say a word, teacher.' Dongshan (name of a Zen master) said, 'The meaning of the senior monk, how can one seek merit?' The Zen master immediately awakened because of this, and the words he spoke were very unusual. [Verse] Later, he crossed a single-plank bridge with Dongshan (name of a Zen master). Dongshan (name of a Zen master) crossed first, picked up the wooden bridge and said, 'Come over.' The Zen master called out, 'Jia Sheli (Sanskrit, meaning senior monk).' Dongshan (name of a Zen master) then put down the wooden bridge. Zen Master Youxi A monk asked, 'When great function manifests, what if there are no rules to follow?' The Zen master got up, walked around the meditation bed once, and sat down. The monk tried to speak, and the Zen master kicked him. The monk returned to his place and stood. The Zen master said, 'You are like this, I am not like this. You are not like this, but I am like this.' The monk tried to speak again, and the Zen master kicked him again and said, 'Thirty years from now, my way will greatly prevail.' Asked, 'What is Patriarchal Zen?' The Zen master said, 'A clay ox walks ahead of people step by step.' Asked, 'What if one cannot correspond with everything?' The Zen master said, 'A stone man has no shadow in the middle of the night, and one cannot distinguish the source of coming and going.' Zen Master Jiashan Shanhui Ascending the hall to preach. Since the time of the patriarchs, people have misunderstood and inherited wrongly, to the point that now they use the words of the Buddhas and patriarchs as models for people. If it is like this, it becomes madmen, people without wisdom. He only points out to you that no-dharma is originally the Tao, and the Tao has no dharma. There is no Buddha to become, no Tao to attain, no dharma to take, and no dharma to abandon. Therefore, the old monk says, there is no dharma at present, the meaning is in the present. He is not the dharma of the present. If you learn from the side of the Buddhas and patriarchs, this person does not yet have the eye of wisdom. Why? All belong to what is relied upon, and cannot be free. Originally, it is only because of the vastness of birth and death, and the nature of consciousness has no freedom. Seeking good knowledge from thousands of miles, one must have the right eye, seek to escape false views, and determine whether the present birth and death is truly existent or truly non-existent. If someone can determine it, I will allow you to come forward. People of superior capacity.
人。言下明道。中下根器。波波浪走。何不向生死中定當取。何處更疑佛疑祖。替汝生死。有智人笑汝。汝若不會。更聽一頌。勞持生死法。唯向佛邊求。目前迷正理。撥火覓浮漚。
○西川座主。罷講遍參。到襄州華嚴和尚處問曰。祖意教意。是同是別。嚴曰。如車二輪。如鳥二翼。主曰。將為禪門別有長處。元來無。遂歸蜀。后聞師道播諸方。令小師持此語問。師曰。雕砂無鏤玉之談。結草乖道人之意。主聞舉。遙禮曰。元來禪門中別有長處。
【頌】僧問。撥塵見佛時如何。師曰。直須揮劍。若不揮劍。漁父棲巢。僧后問石霜。撥塵見佛時如何。霜曰。渠無國土。甚處逢渠。僧回舉似師。師上堂舉了。乃曰。門庭施設。不如老僧。入理深談。猶較石霜百步。
【頌】問如何是佛。師曰。此問無賓主。曰尋常與甚麼人對談。師曰。文殊與吾攜水去。普賢猶未折花來。
【頌】問如何是夾山境。師曰。猿抱子歸青嶂里。鳥銜花落碧巖前(法眼云。我二十年。只作境話會)。
○師問僧。甚麼處來。曰洞山來。師曰。洞山有何言句示徒。曰尋常教學人三路學。師曰。何者三路。曰玄路。鳥道。展手。師曰。實有此語否。曰實有。師曰。軌持千里鈔。林下道人悲。
清平山令遵禪
【現代漢語翻譯】 現代漢語譯本： 對於上等根器的人，一句話就能明白真道。對於中下等根器的人，卻像波浪一樣隨波逐流。為什麼不在生死輪迴中堅定地尋求解脫，反而還要懷疑佛（Buddha，覺悟者）和祖師（Patriarch，禪宗祖師）呢？誰能代替你承受生死？有智慧的人會嘲笑你。如果你不明白，再聽一首偈頌：『徒勞地執著于生死之法，只向佛那裡尋求。眼前迷惑于正確的道理，就像在撥開火焰尋找水泡一樣。』
西川的座主（Zuozhu，寺院或佛學院的負責人），停止講經后四處參訪，到襄州華嚴和尚（Huayan Heshang，華嚴宗的和尚）處問道：『祖意（Zuyi，禪宗祖師的意旨）和教意（Jiaoyi，佛教的教義），是相同還是不同？』華嚴和尚說：『就像車的兩個輪子，像鳥的兩隻翅膀。』座主說：『我以為禪門（Chanmen，禪宗）別有長處，原來沒有。』於是回到蜀地。後來聽說禪師的道風傳播四方，就讓小沙彌拿著這句話去問禪師。禪師說：『雕琢沙子沒有雕刻玉石的說法，用草繩打結違背了修行人的意願。』座主聽了轉述，遙遙作禮說：『原來禪門中別有長處。』
【頌】有僧人問：『撥開塵土見到佛（Buddha，覺悟者）時，該如何？』禪師說：『直接揮劍。如果不揮劍，就像漁夫一樣只能在水邊築巢。』僧人後來問石霜（Shishuang，禪師名）：『撥開塵土見到佛時，該如何？』石霜說：『他沒有國土，在哪裡能遇到他？』僧人回來把石霜的話告訴禪師，禪師上堂時舉了這個例子，然後說：『在門庭的設施上，不如老僧。在深入的道理上，石霜比我差遠了。』
【頌】有人問：『什麼是佛（Buddha，覺悟者）？』禪師說：『這個問題沒有賓主之分。』那人說：『平時和什麼人對話？』禪師說：『文殊（Manjusri，文殊菩薩）和我一起取水去，普賢（Samantabhadra，普賢菩薩）還沒有折花回來。』
【頌】有人問：『什麼是夾山（Jiashan，山名，也指夾山禪師）的境界？』禪師說：『猿猴抱著幼崽回到青翠的山峰里，鳥兒銜著花朵落在碧綠的巖石前。（法眼（Fayan，禪師名）說：『我二十年來，只把這句話當作境界來理解。』）』
禪師問僧人：『從哪裡來？』僧人說：『從洞山（Dongshan，山名，也指洞山禪師）來。』禪師說：『洞山有什麼言語開示學徒？』僧人說：『平時教導學人三路。』禪師說：『哪三路？』僧人說：『玄路、鳥道、展手。』禪師說：『真的有這些話嗎？』僧人說：『確實有。』禪師說：『抄襲千里之外的言語，讓山林下的修行人感到悲哀。』
清平山令遵禪（Qingpingshan Ling Zun Chan，人名)
【English Translation】 English version: To people of superior capacity, the Dao (the Way) is made clear with a single word. Those of middling or inferior capacity, however, drift like waves. Why not resolve to find certainty within the cycle of birth and death? Where else do you doubt the Buddha (the Awakened One) and the Patriarchs (Zen Ancestors)? Who can take your place in enduring birth and death? Wise people will laugh at you. If you don't understand, listen to another verse: 'Laboriously clinging to the methods of birth and death, seeking only at the side of the Buddha. Currently deluded about the correct principle, like searching for floating bubbles while stirring the fire.'
The Zuozhu (Head of a monastery or Buddhist academy) of Xichuan, having ceased lecturing, traveled widely to visit teachers. He arrived at Huayan Heshang's (Huayan Monk) place in Xiangzhou and asked: 'Are the Patriarch's Intent (Zuyi, the intent of the Zen Ancestors) and the Teaching's Intent (Jiaoyi, the Buddhist teachings) the same or different?' Huayan Heshang said: 'Like the two wheels of a cart, like the two wings of a bird.' The Zuozhu said: 'I thought the Chan School (Zen School) had something special, but it turns out it doesn't.' Thereupon, he returned to Shu. Later, hearing that the Master's (referring to the Zen Master in question) influence was spreading in all directions, he had a young novice take this question to the Master. The Master said: 'There is no talk of carving jade from sand, tying knots with grass goes against the intention of a Daoist.' Upon hearing this, the Zuozhu bowed from afar and said: 'Originally, the Chan School does have something special.'
[Verse] A monk asked: 'What is it like when one sees the Buddha (the Awakened One) upon clearing away the dust?' The Master said: 'You must wield the sword directly. If you don't wield the sword, you'll be like a fisherman nesting by the water.' Later, the monk asked Shishuang (Zen Master Shishuang): 'What is it like when one sees the Buddha upon clearing away the dust?' Shishuang said: 'He has no country; where would you meet him?' The monk returned and related this to the Master, who, upon ascending the hall, cited this example and then said: 'In terms of the arrangement of the monastery, I am not as good as the old monk. In terms of profound discussion of the principle, I am a hundred steps ahead of Shishuang.'
[Verse] Someone asked: 'What is the Buddha (the Awakened One)?' The Master said: 'This question has no host or guest.' The person said: 'Who do you usually talk to?' The Master said: 'Manjusri (Bodhisattva Manjusri) and I go to fetch water together, Samantabhadra (Bodhisattva Samantabhadra) has not yet come back with flowers.'
[Verse] Someone asked: 'What is the realm of Jiashan (Mount Jiashan, also referring to Zen Master Jiashan)?' The Master said: 'The ape carries its cub back to the green peaks, the bird carries a flower and drops it in front of the blue cliffs. (Fayan (Zen Master Fayan) said: 'For twenty years, I have only understood this as a description of a state.')'
The Master asked a monk: 'Where do you come from?' The monk said: 'From Dongshan (Mount Dongshan, also referring to Zen Master Dongshan).' The Master said: 'What words does Dongshan use to instruct his disciples?' The monk said: 'He usually teaches students the three paths.' The Master said: 'What are the three paths?' The monk said: 'The Mysterious Path, the Bird Path, and the Extended Hand.' The Master said: 'Are these really his words?' The monk said: 'They are indeed.' The Master said: 'Copying words from a thousand miles away, makes the practitioners in the mountains feel sad.'
Qingpingshan Ling Zun Chan (Name of a person)
師
【頌】初參翠微。便問如何是西來的的意。微曰。待無人即向汝說。師良久曰。無人也。請和尚說。微下禪床引師入竹園。師又曰。無人也。請和尚說。微指竹曰。這竿得恁么長。那竿得恁么短。師雖領其微言。猶未徹其玄旨。出住大通。上堂。舉初見翠微機緣謂眾曰。先師入泥入水為我自是我。不識好惡。
○次遷清平。上堂。諸上座。夫出家人。須會佛意始得。若會佛意。不在僧俗男女貴賤。但隨家豐儉安樂便得。諸上座。儘是久處叢林。遍參尊宿。且作么生會佛意。試出來大家商量。莫空氣高。至后一事無成。一生空度。若未會佛意。直饒頭上出水。足下出火。燒身煉臂聰慧多辯。聚徒一千二千。說法如雲如雨。講得天花亂墜。祇成個邪說。爭競是非去佛法大遠在。諸人幸值色身安健。不值諸難。何妨近前著些工夫。體取佛意好。
【頌】僧問。如何是大乘。師曰。井索曰如何是小乘。師曰。錢貫。又問如何是有漏。師曰。笊籬。曰如何是無漏。師曰。木杓曰。覿面相呈時如何。師曰。分付與典座。
投子山大同禪師
初習安般觀。次閱華嚴教。發明性海。復謁翠微。頓悟宗旨。
【評】【頌】趙州問大死底人。卻活時如何。師曰。不許夜行。投明須到。州曰。我早
【現代漢語翻譯】 現代漢語譯本 師（禪師）
【頌】當初參訪翠微禪師（唐代禪師），便問：『如何是西來的的意？』（什麼是禪宗的真諦？）翠微禪師說：『待無人時即向汝說。』（等沒有人的時候就告訴你。）禪師良久說：『無人也，請和尚說。』（現在沒有人，請和尚說吧。）翠微禪師下禪床，引禪師入竹園。禪師又說：『無人也，請和尚說。』（現在沒有人，請和尚說吧。）翠微禪師指竹說：『這竿得恁么長，那竿得恁么短。』（這根竹子這麼長，那根竹子這麼短。）禪師雖領會了翠微禪師的微言，猶未徹底明白其玄妙旨意。後來出山住持大通禪寺，上堂時，舉出初次拜見翠微禪師的機緣，對大眾說：『先師入泥入水為我，自是我不識好惡。』（先師爲了我深入泥濘，深入水中，我自己卻是不識好壞。）
○後來遷居清平禪寺，上堂時說：『諸位上座，出家人須得明白佛意才行。若明白佛意，不在於僧俗男女貴賤。但隨家境豐儉，安樂度日便好。諸位上座，都是久處叢林，遍參尊宿之人，且說如何會得佛意？試出來大家商量。莫要空自氣高，到頭來一事無成，一生空度。若未會佛意，縱然頭上出水，足下出火，燒身煉臂，聰慧多辯，聚集徒眾一千二千，說法如雲如雨，講得天花亂墜，也只是成就邪說，爭競是非，離佛法太遠了。諸位趁著色身安健，沒有遇到各種災難，何妨近前著些工夫，體會佛意才好。』
【頌】有僧人問：『如何是大乘？』（什麼是大乘佛法？）禪師說：『井索。』（井上的繩索。）問：『如何是小乘？』（什麼是小乘佛法？）禪師說：『錢貫。』（穿錢的繩子。）又問：『如何是有漏？』（什麼是有漏？）禪師說：『笊籬。』（一種竹編的漏勺。）問：『如何是無漏？』（什麼是無漏？）禪師說：『木杓。』（木頭做的水勺。）問：『覿面相呈時如何？』（直面相見時如何？）禪師說：『分付與典座。』（交給典座。）
投子山大同禪師
最初學習安般觀（一種禪修方法），後來閱讀《華嚴經》（佛教經典），發明性海（領悟自性如海洋般廣闊），又拜見翠微禪師，頓悟禪宗宗旨。
【評】【頌】趙州禪師（唐代禪師）問：『大死底人，卻活時如何？』（完全死去的人，復活時如何？）禪師說：『不許夜行，投明須到。』（不允許夜間行走，天亮必須到達。）趙州禪師說：『我早
【English Translation】 English version Master (Zen Master)
[Verse] Initially visiting Zen Master Cuiwei (Tang Dynasty Zen Master), he asked: 'What is the meaning of the coming from the West?' (What is the true essence of Zen Buddhism?) Zen Master Cuiwei said: 'I will tell you when there is no one around.' The Zen Master paused for a long time and said: 'There is no one here, please tell me, Master.' Zen Master Cuiwei descended from the Zen platform and led the Zen Master into the bamboo garden. The Zen Master again said: 'There is no one here, please tell me, Master.' Zen Master Cuiwei pointed to the bamboo and said: 'This stalk is so long, that stalk is so short.' Although the Zen Master understood Zen Master Cuiwei's subtle words, he did not completely comprehend its profound meaning. Later, he left the mountain to reside at Datong Zen Monastery. During the Dharma talk, he recounted the initial encounter with Zen Master Cuiwei and said to the assembly: 'The former master entered the mud and water for my sake, yet I myself did not recognize good from bad.'
○ Later, he moved to Qingping Zen Monastery. During the Dharma talk, he said: 'All of you, senior monks, a monastic must understand the Buddha's intention to be successful. If one understands the Buddha's intention, it does not depend on whether one is a monk, a layperson, male, female, noble, or lowly. It is good to live comfortably according to the abundance or scarcity of one's household. All of you, senior monks, have been in the monastic community for a long time and have visited many venerable masters. How do you understand the Buddha's intention? Try to come out and discuss it with everyone. Do not be arrogant in vain, only to end up achieving nothing and wasting your life. If you have not understood the Buddha's intention, even if water comes out of your head and fire comes out of your feet, burning your body and refining your arms, being intelligent and eloquent, gathering a thousand or two thousand disciples, and preaching like clouds and rain, speaking with flowery language, you will only achieve heretical teachings, competing for right and wrong, which is far from the Buddha's Dharma. All of you are fortunate to have healthy bodies and have not encountered various calamities. Why not put in some effort to understand the Buddha's intention?'
[Verse] A monk asked: 'What is Mahayana?' (What is Mahayana Buddhism?) The Zen Master said: 'Well rope.' (The rope on a well.) Asked: 'What is Hinayana?' (What is Hinayana Buddhism?) The Zen Master said: 'Coin string.' (The string for threading coins.) Again asked: 'What is with outflows?' (What is with outflows?) The Zen Master said: 'Bamboo ladle.' (A bamboo woven ladle.) Asked: 'What is without outflows?' (What is without outflows?) The Zen Master said: 'Wooden ladle.' (A wooden ladle.) Asked: 'What about when facing each other?' (What about when facing each other directly?) The Zen Master said: 'Hand it over to the cook.' (Give it to the cook.)
Zen Master Datong of Touzi Mountain
Initially studied Anapanasati (a meditation method), later read the Avatamsaka Sutra (Buddhist scripture), discovered the nature-sea (realized that one's nature is as vast as the ocean), and then visited Zen Master Cuiwei, suddenly realizing the essence of Zen Buddhism.
[Commentary] [Verse] Zen Master Zhaozhou (Tang Dynasty Zen Master) asked: 'What about when a completely dead person comes back to life?' (What about when a completely dead person comes back to life?) The Zen Master said: 'No night travel allowed, must arrive by dawn.' (No night travel allowed, must arrive by dawn.) Zen Master Zhaozhou said: 'I early
侯白。伊更侯黑。
○上堂。汝諸人來這裡。擬覓新鮮語句。攢花四六。圖口裡有可道。我老兒氣力稍劣。唇舌遲鈍。亦無閑言語與汝。汝若問我。便隨汝答。也無玄妙。可及於汝。亦不教汝垛根。終不說向上向下。有佛有法。有凡有聖。亦不存坐繫縛汝。諸人變現千般。總是汝自生見解。擔帶將來。自作自受。我這裡無可與汝。也無表無里。說似諸人。有疑便問。僧問表裡不收時如何。師曰。汝擬向這裡垛根。便下座。
【評】【頌】問一切聲是佛聲是否。師曰是。曰和尚莫𡱰沸碗鳴聲。師便打。又問粗言及細語。皆歸第一義。是否。師曰是。曰喚和尚作頭驢得么。師便打。
【頌】問如何是十身調御。師下禪床立。又問凡聖相去幾何。師亦下禪床立。
【頌】師指庵前一片石。謂雪峰曰。三世諸佛總在里許。峰曰。須知有不在里許者。師曰。不快漆桶。
○僧問那吒。析骨還父。析肉還母。如何是那吒本來身。師放下拂子叉手。
【頌】問和尚住此山。有何境界。師曰。丫角女子白頭絲。
【頌】問月未圓時如何。師曰。吞卻三個四個。曰圓后如何。師曰。吐卻七個八個(師微言頗多今錄少分而已)。
道場山如訥禪師
僧問如何是教意。師曰。汝自看
【現代漢語翻譯】 現代漢語譯本： 侯白（人名）。伊更侯黑（人名）。
○上堂：你們這些人來這裡，想要尋找新鮮的語句，堆砌華麗的辭藻，希望嘴裡有可以說的東西。我老頭子氣力稍微差些，口齒遲鈍，也沒有多餘的話語給你們。你們如果問我，我就隨著你們回答，也沒有什麼玄妙之處可以教給你們。也不教你們堆砌根基，始終不說向上向下，有佛有法，有凡有聖。也不存心束縛你們。你們變現出千般花樣，總是你們自己產生的見解，自己揹負而來，自作自受。我這裡沒有什麼可以給你們的，也沒有表裡之分。告訴你們，有疑問就問。僧人問：『表裡都不收的時候怎麼樣？』 師父說：『你想要在這裡堆砌根基嗎？』 便下座。
【評】【頌】問：『一切聲音都是佛的聲音嗎？』 師父說：『是。』 問：『和尚不要惱怒，沸騰的碗發出鳴叫的聲音。』 師父就打了他。又問：『粗俗的言語和細微的言語，都歸於第一義嗎？』 師父說：『是。』 問：『可以叫和尚做頭驢嗎？』 師父就打了他。
【頌】問：『什麼是十身調御？』 師父下禪床站立。又問：『凡人和聖人相差多少？』 師父也下禪床站立。
【頌】師父指著庵前的一片石頭，對雪峰（人名）說：『三世諸佛（過去、現在、未來一切諸佛的統稱）都在這裡面。』 雪峰說：『須知有不在這裡面的。』 師父說：『真是不痛快的漆桶。』
○僧人問：『那吒（佛教護法神）析骨還父，析肉還母，如何是那吒本來身？』 師父放下拂塵，合起雙手。
【頌】問：『和尚住在這座山裡，有什麼境界？』 師父說：『丫角女子白頭絲。』
【頌】問：『月亮未圓的時候怎麼樣？』 師父說：『吞掉三個四個。』 問：『圓了以後怎麼樣？』 師父說：『吐出七個八個。』（師父的精妙言語很多，現在只記錄少部分而已）。
道場山如訥禪師
僧人問：『如何是教意？』 師父說：『你自己看。』
【English Translation】 English version: Hou Bai (person's name). Yi Geng Hou Hei (person's name).
○ Ascending the Hall: You people come here, wanting to seek fresh phrases, piling up flowery rhetoric, hoping to have something to say. I, an old man, am a little weak, my speech is slow, and I have no idle words for you. If you ask me, I will answer you accordingly, and there is nothing profound to teach you. I will not teach you to build foundations, and I will never talk about up or down, about Buddha or Dharma, about ordinary or saintly beings. I also have no intention of binding you. The thousands of transformations you manifest are all your own views, which you carry and bear yourself. I have nothing to give you here, and there is no inside or outside. I tell you, if you have any doubts, ask. A monk asked: 'What happens when neither inside nor outside is accepted?' The master said: 'Do you intend to build a foundation here?' Then he descended from the seat.
[Commentary][Verse] Asked: 'Are all sounds the voice of the Buddha?' The master said: 'Yes.' Asked: 'Monk, don't be angry, the boiling bowl makes a ringing sound.' The master then struck him. Asked again: 'Are coarse words and subtle words all returning to the First Principle?' The master said: 'Yes.' Asked: 'Is it okay to call the monk a donkey?' The master then struck him.
[Verse] Asked: 'What is the Tamer of the Ten Bodies?' The master descended from the Zen bed and stood up. Asked again: 'How far apart are ordinary people and saints?' The master also descended from the Zen bed and stood up.
[Verse] The master pointed to a piece of stone in front of the hermitage and said to Xuefeng (person's name): 'The Buddhas of the three worlds (a collective term for all Buddhas of the past, present, and future) are all in here.' Xuefeng said: 'One must know that there are those who are not in here.' The master said: 'What an unpleasant lacquer bucket.'
○ A monk asked: 'Nata (Buddhist guardian deity) dismembers his bones to return them to his father, and dismembers his flesh to return it to his mother. What is Nata's original body?' The master put down his whisk and folded his hands.
[Verse] Asked: 'What is the state of the master living in this mountain?' The master said: 'A young girl with pigtails has white hair.'
[Verse] Asked: 'What is it like when the moon is not yet full?' The master said: 'Swallowing three or four.' Asked: 'What is it like after it is full?' The master said: 'Spitting out seven or eight.' (The master's subtle words are many, but only a few are recorded now).
Zen Master Runa of Daocheng Mountain
A monk asked: 'What is the meaning of the teachings?' The master said: 'Look for yourself.'
。僧禮拜。師曰。明月鋪霄漢。山川勢自分。又問。如何得聞性不隨緣去。師曰。汝聽看僧禮拜。師曰。聾人也唱胡笳調。好惡高低自不聞。曰恁么則聞性宛然也。師曰。石從空里立。火向水中焚。
○問一念不生時如何。師曰。堪作甚麼。僧無語。師又曰。透出龍門雲雨合。山川大地入無蹤。
白雲約禪師
僧問不坐偏空堂。不居無學位。此人合向甚麼安置。師曰。青天無電影。韶國師參。師問甚麼處來。韶曰。江北來。師曰。船來陸來。曰船來。師曰。還逢見魚鱉么。曰往往遇之。師曰。遇時作么生。韶曰。咄。縮頭去。師大笑。
棗山光仁禪師
上堂。眾集。師于座前謂眾曰。不負平生行腳眼目。致個問來。還有么。眾無對。師曰。若無即升座去也。便登座。僧出禮拜。師曰。負我且從。大眾何也。便歸方丈。翌日有僧。請辨前語意旨。如何。師曰。齋時有飯與汝吃。夜後有床與汝眠。一向煎迫我作甚麼。僧禮拜師曰。苦苦僧曰。請師直指。師乃垂足曰。舒縮一任老僧。
(會元五卷終)
大光山居誨禪師
【頌】僧問祗如達磨是祖否。師曰。不是祖。曰既不是祖。又來作甚麼。師曰。祇為汝不薦。曰薦后如何。師曰。方知不是祖。
○上堂。一代時
【現代漢語翻譯】 現代漢語譯本 僧人禮拜。禪師說：『明月照耀整個天空，山川的形勢自然分明。』又問：『如何才能使聞性不隨外緣而轉移？』禪師說：『你聽著，看僧人禮拜。』禪師說：『聾子也在唱胡笳的曲調，好壞高低自己都聽不見。』僧人說：『這樣說來，聞性就宛然存在了。』禪師說：『石頭從空中豎立，火焰在水中燃燒。』
僧人問：『一念不生的時候如何？』禪師說：『能做什麼？』僧人無語。禪師又說：『一旦躍出龍門，雲雨交合，山川大地都消失得無影無蹤。』
白雲約禪師
僧人問：『不坐落於偏頗的空堂，不居住在無學之地，這個人應該安置在哪裡？』禪師說：『青天沒有電影。』韶國師來參拜，禪師問：『從哪裡來？』韶說：『從江北來。』禪師說：『是乘船來的還是走陸路來的？』韶說：『乘船來的。』禪師說：『還遇到魚鱉了嗎？』韶說：『常常遇到。』禪師說：『遇到時怎麼樣？』韶說：『咄！縮頭回去。』禪師大笑。
棗山光仁禪師
上堂，眾人聚集。禪師在座位前對眾人說：『不辜負我平生行腳的眼力，提出個問題來。還有人要問嗎？』眾人沒有回答。禪師說：『如果沒有，我就升座了。』便登上座位。僧人出來禮拜。禪師說：『辜負我暫且不論，大眾又如何呢？』便回到方丈。第二天，有僧人請禪師解釋之前話語的含義。禪師說：『齋飯時有飯給你吃，夜晚後有床給你睡，一直逼迫我做什麼？』僧人禮拜。禪師說：『苦苦相逼。』僧人說：『請禪師直接指示。』禪師於是垂下腳說：『伸縮都由老僧我。』
（《會元》第五卷 終）
大光山居誨禪師
【頌】僧人問：『比如達磨（Bodhidharma，禪宗初祖）是祖師嗎？』禪師說：『不是祖師。』僧人說：『既然不是祖師，又來做什麼？』禪師說：『只因爲你不領會。』僧人說：『領會後如何？』禪師說：『才知道不是祖師。』
上堂。一代時
【English Translation】 English version A monk prostrated himself. The Master said, 'The bright moon covers the sky, the mountains and rivers naturally have their own forms.' He then asked, 'How can one ensure that the nature of hearing does not follow external conditions?' The Master said, 'Listen and watch the monk prostrating himself.' The Master said, 'Even a deaf person sings a Tartar flute tune; they cannot hear the good, bad, high, or low notes themselves.' The monk said, 'In that case, the nature of hearing is clearly present.' The Master said, 'A stone stands in the empty sky, and fire burns in the water.'
A monk asked, 'What is it like when a single thought does not arise?' The Master said, 'What can it be used for?' The monk was speechless. The Master then said, 'Once you leap out of the Dragon Gate, clouds and rain unite, and the mountains and rivers disappear without a trace.'
Zen Master Baiyun Yue
A monk asked, 'Not sitting in a biased empty hall, not dwelling in a place of no learning, where should this person be placed?' The Master said, 'The blue sky has no shadows.' National Teacher Shao came to visit. The Master asked, 'Where do you come from?' Shao said, 'From Jiangbei.' The Master said, 'Did you come by boat or by land?' Shao said, 'By boat.' The Master said, 'Did you encounter fish and turtles?' Shao said, 'Often.' The Master said, 'What did you do when you encountered them?' Shao said, 'Hmph! I retracted my head.' The Master laughed loudly.
Zen Master Zaoshan Guangren
Ascending the hall, the assembly gathered. The Master said to the assembly before the seat, 'I have not wasted my life's journeying eyes. Bring forth a question. Is there anyone?' The assembly was silent. The Master said, 'If there is none, then I will ascend the seat.' He then ascended the seat. A monk came out and prostrated himself. The Master said, 'Leaving me aside for now, what about the great assembly?' He then returned to his abbot's quarters. The next day, a monk asked the Master to explain the meaning of the previous words. The Master said, 'At mealtime, there is rice for you to eat; after night, there is a bed for you to sleep in. Why do you keep pressing me?' The monk prostrated himself. The Master said, 'You are pressing me hard.' The monk said, 'Please, Master, give a direct indication.' The Master then lowered his foot and said, 'Extending and retracting are up to this old monk.'
(End of Volume 5 of the Hui Yuan)
Zen Master Juhui of Mount Daguang
[Verse] A monk asked, 'For example, is Bodhidharma (達磨, Founder of Zen Buddhism) a patriarch?' The Master said, 'Not a patriarch.' The monk said, 'Since he is not a patriarch, what did he come for?' The Master said, 'Only because you do not understand.' The monk said, 'What is it like after understanding?' The Master said, 'Then you will know he is not a patriarch.'
Ascending the hall. A generation's time
教。祇是整理時人手腳。直饒剝盡到底。也祇成得個了事人。不可將當衲衣下事。所以道。四十九年明不盡。標不起。到這裡合作么生更若忉忉。恐成負累珍重。
九峰道䖍禪師
【頌】嘗為石霜侍者。洎霜歸寂。眾請首座繼住持。師白眾曰。須明得先師意始可。座曰。先師有甚麼意。師曰先師道休去。歇去。冷湫湫地去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。其餘即不問。如何是一條白練去。座曰。這個祇是明一色邊事。師曰。元來未會先師意在。座曰。你不肯我那。但裝香來。香菸斷處。若去不得。即不會先師意。遂焚香香菸未斷。座已脫去。師拊座背曰。坐脫立亡即不無。先師意未夢見在。
○僧問承古有言。向外紹則臣位。向內紹則王種是否。師曰是。曰如何是外紹。師曰。若不知事極頭。祇得了事。喚作外紹。是為臣種。曰如何是內紹。師曰。知向里許承當擔荷。是為內紹。曰如何是王種。師曰。須見無承當底人。無擔荷。底人。始得同一色。同一色了。所以借為誕生。是為王種。曰恁么則內紹亦須得轉。師曰。灼然有承當擔荷。爭得不轉。汝道內紹便是人王種。你且道如今還有紹底道理么。所以古人道。紹是功。紹了非是功。轉功位了。始喚作人王種。曰未審外紹還轉
【現代漢語翻譯】 現代漢語譯本： 教。只是整理時人的手腳。縱然剝盡到底，也只是成就一個了事人。不可將它當作衲衣下的事。所以說，四十九年也未能完全明瞭，無法標立。到這裡該如何合作？如果再忉忉不休，恐怕會成為負累，珍重。
九峰道䖍禪師
【頌】曾經是石霜（指石霜楚圓禪師）的侍者。等到石霜圓寂后，大眾請首座（寺院中職位最高的僧人）繼續主持。道䖍禪師對大眾說：『必須明白先師的意旨才可以。』首座說：『先師有什麼意旨？』道䖍禪師說：『先師說，休去，歇去，冷湫湫地去，一念萬年去，寒灰枯木去，古廟香爐去，一條白練去，其餘的就不問了。如何是一條白練去？』首座說：『這只是明白一色邊的事。』道䖍禪師說：『原來你還不明白先師的意旨。』首座說：『你不認可我嗎？但請裝上香來，香菸斷絕之處，如果我不能離去，就是不明白先師的意旨。』於是焚香，香菸還未斷絕，首座已經脫去（圓寂）。道䖍禪師撫摸著首座的背說：『坐脫立亡（指修行人能夠預知死亡的時間，並能端坐或站立而死）確實不無，但先師的意旨你還沒夢見到呢。』
僧人問承古禪師有言：『向外紹則為臣位，向內紹則為王種，是這樣嗎？』道䖍禪師說是。僧人問：『如何是外紹？』道䖍禪師說：『如果不知事物的極致，只是了結事情，就叫做外紹，是為臣種。』僧人問：『如何是內紹？』道䖍禪師說：『知道向內里承擔，就叫做內紹。』僧人問：『如何是王種？』道䖍禪師說：『必須見到沒有承擔的人，沒有擔荷的人，才能達到同一色。同一色之後，所以藉此為誕生，是為王種。』僧人問：『這樣說來，內紹也必須得轉？』道䖍禪師說：『確實有承擔，怎麼能不轉？你說內紹便是人王種，你且說說如今還有紹的道理嗎？』所以古人說：『紹是功，紹了並非是功，轉化功位之後，才叫做人王種。』僧人問：『不知外紹還能轉嗎？』
【English Translation】 English version: Teaching. It's just sorting out people's actions. Even if you strip it bare, you only end up with someone who finishes things. You can't treat it as something under the monastic robe. Therefore, it is said that even after forty-nine years, it is not fully understood and cannot be established. What kind of cooperation is possible here? If you keep chattering, I'm afraid it will become a burden. Take care.
Zen Master Jiufeng Daoqian
[Verse] He once served as an attendant to Shishuang (referring to Zen Master Shishuang Chuyuan). When Shishuang passed away, the assembly asked the head seat (the highest-ranking monk in the monastery) to continue the abbotship. Zen Master Daoqian said to the assembly, 'You must understand the intention of the late master before you can do so.' The head seat said, 'What was the late master's intention?' Zen Master Daoqian said, 'The late master said, 'Rest, stop, go coldly, go with one thought for ten thousand years, go like cold ashes and dead wood, go like an ancient temple incense burner, go like a white silk, the rest I won't ask. What is going like a white silk?'' The head seat said, 'This is just understanding the matter of one color.' Zen Master Daoqian said, 'So you still don't understand the late master's intention.' The head seat said, 'Don't you approve of me? Then light incense, and if I can't leave when the incense smoke breaks, then I don't understand the late master's intention.' So he burned incense, and before the incense smoke broke, the head seat had already departed (passed away). Zen Master Daoqian stroked the head seat's back and said, 'Sitting and dying or standing and dying (referring to practitioners who can predict the time of their death and die sitting or standing) is indeed possible, but you haven't even dreamed of the late master's intention.'
A monk asked Zen Master Chenggu, 'It is said that if one inherits outwardly, it is the position of a minister; if one inherits inwardly, it is the seed of a king. Is this so?' Zen Master Daoqian said yes. The monk asked, 'What is outward inheritance?' Zen Master Daoqian said, 'If one does not know the ultimate of things and only finishes things, it is called outward inheritance, which is the seed of a minister.' The monk asked, 'What is inward inheritance?' Zen Master Daoqian said, 'Knowing to bear responsibility inwardly is called inward inheritance.' The monk asked, 'What is the seed of a king?' Zen Master Daoqian said, 'One must see the person who has no burden, the person who has no responsibility, to achieve the same color. After the same color, it is borrowed for birth, which is the seed of a king.' The monk asked, 'In that case, inward inheritance must also be transformed?' Zen Master Daoqian said, 'Indeed, there is bearing and responsibility, how can it not be transformed? You say that inward inheritance is the seed of a human king, but tell me, is there still a principle of inheritance today?' Therefore, the ancients said, 'Inheritance is merit, but inheritance is not merit; after transforming the position of merit, it is called the seed of a human king.' The monk asked, 'I don't know if outward inheritance can still be transformed?'
也無。師曰。外紹全未知有。且教渠知有。曰如何是知有。師曰天明不覺曉。
○問如何是外紹。師曰。不借別人家裡事。曰如何是內紹。師曰。推爺向里頭。曰二語之中。那語最親。師曰。臣在門裡。王不出門。曰恁么則不出門者不落二邊。師曰。渠也不獨坐世界裡。紹王種。名外紹王種性。所以道紹是功名臣。是偏中正。紹了轉功名君。是正中偏。
○問誕生還更知聞也無。師曰。更知聞阿誰曰。恁么則莫便是否。師曰。若是。古人為甚麼道。誕生王有父。曰既有父。為甚麼不知聞。師曰。同時不識祖。
○問古人云。直得不恁么來者。猶是兒孫。意旨如何。師曰。古人不謾語。曰如何是來底兒孫。師曰。猶守珍御在。曰如何是父。師曰。無家可坐。無世可興。
【頌】問人人盡言請益。未審師將何拯濟。師曰。汝道巨岳還曾乏寸土也無曰。恁么則四海蔘尋。當爲何事。師曰。演若迷頭心自狂。曰還有不狂者么。師曰。有曰如何是不狂者。師曰。突曉途中眼不開。
【頌】問如何是學人自己。師曰。更問阿誰。曰便恁么承當時如何。師曰。須彌還更戴須彌。
【頌】問祖祖相傳。復傳何事。師曰。釋迦慳迦葉富。曰如何是釋迦慳。師曰。無物與人。曰如何是迦葉富。師曰。
【現代漢語翻譯】 現代漢語譯本： 也無。師父說：『外紹（指對外傳承）完全不知道「有」。先教他知道「有」。』 問：『如何是知有？』 師父說：『天亮了卻不覺得天曉。』 問：『如何是外紹？』 師父說：『不借別人家裡的事。』 問：『如何是內紹？』 師父說：『推爺向里頭。』 問：『二語之中，那句最親切？』 師父說：『臣在門裡，王不出門。』 問：『這樣說，不出門者不落入二邊？』 師父說：『他也不獨自坐在世界裡。紹王種，名為外紹王種性。所以說紹是功名臣，是偏中正。紹了轉功名君，是正中偏。』 問：『誕生還更知聞也無？』 師父說：『更知聞阿誰？』 問：『這樣說，莫不是否定？』 師父說：『若是，古人為什麼說誕生王有父？』 問：『既有父，為什麼不知聞？』 師父說：『同時不識祖。』 問：『古人云：直得不恁么來者，猶是兒孫。意旨如何？』 師父說：『古人不騙人。』 問：『如何是來底兒孫？』 師父說：『猶守珍御在。』 問：『如何是父？』 師父說：『無家可坐，無世可興。』 【頌】問：『人人都說請益，不知師父將用什麼來拯救？』 師父說：『你說巨岳還曾缺少寸土嗎？』 問：『這樣說，四海蔘尋，當作何事？』 師父說：『演若（指《楞嚴經》中迷失自己頭顱的人）迷頭心自狂。』 問：『還有不狂者嗎？』 師父說：『有。』 問：『如何是不狂者？』 師父說：『突曉途中眼不開。』 【頌】問：『如何是學人自己？』 師父說：『更問阿誰？』 問：『便恁么承當時如何？』 師父說：『須彌（指須彌山）還更戴須彌。』 【頌】問：『祖祖相傳，復傳何事？』 師父說：『釋迦（指釋迦牟尼佛）慳，迦葉（指摩訶迦葉）富。』 問：『如何是釋迦慳？』 師父說：『無物與人。』 問：『如何是迦葉富？』 師父說：
【English Translation】 English version: Also no. The master said, 'External transmission (Wai Shao) completely does not know 'existence'. First teach them to know 'existence'.' Asked, 'What is knowing existence?' The master said, 'At dawn, one does not realize it is morning.' Asked, 'What is external transmission?' The master said, 'Not borrowing matters from other people's homes.' Asked, 'What is internal transmission?' The master said, 'Pushing the grandfather inside.' Asked, 'Among the two phrases, which one is the most intimate?' The master said, 'The minister is inside the gate, the king does not go out.' Asked, 'In that case, does the one who does not go out not fall into duality?' The master said, 'He also does not sit alone in the world. Inheriting the royal lineage is called the nature of external transmission of the royal lineage. Therefore, it is said that transmission is a meritorious minister, which is the correct within the partial. Transmission turns into a meritorious ruler, which is the partial within the correct.' Asked, 'At birth, is there still knowing and hearing?' The master said, 'Who knows and hears?' Asked, 'In that case, is it not a negation?' The master said, 'If so, why did the ancients say that the born king has a father?' Asked, 'Since there is a father, why is there no knowing and hearing?' The master said, 'At the same time, one does not recognize the ancestor.' Asked, 'The ancients said: Even if one does not come in this way, one is still a descendant. What is the meaning?' The master said, 'The ancients do not deceive.' Asked, 'What is a descendant who comes?' The master said, 'Still guarding the precious possessions.' Asked, 'What is the father?' The master said, 'No home to sit in, no world to prosper.' [Verse] Asked, 'Everyone speaks of seeking instruction, I wonder what the master will use to save us?' The master said, 'Do you say that a giant mountain has ever lacked an inch of soil?' Asked, 'In that case, what should be done when searching throughout the four seas?' The master said, 'Yanruo (referring to the person in the Surangama Sutra who lost his own head) is confused and his mind is mad.' Asked, 'Are there any who are not mad?' The master said, 'Yes.' Asked, 'Who is not mad?' The master said, 'Suddenly at dawn, the eyes do not open on the road.' [Verse] Asked, 'What is the student's self?' The master said, 'Who else to ask?' Asked, 'If I accept it like this, what then?' The master said, 'Mount Sumeru (referring to Mount Sumeru) still wears Mount Sumeru.' [Verse] Asked, 'What is transmitted from ancestor to ancestor?' The master said, 'Sakyamuni (referring to Sakyamuni Buddha) is stingy, Kasyapa (referring to Mahakasyapa) is rich.' Asked, 'What is Sakyamuni's stinginess?' The master said, 'Nothing to give to others.' Asked, 'What is Kasyapa's richness?' The master said:
國內孟嘗君。曰畢竟傳底事作么生。師曰。百歲老人分夜燈。
【頌】問諸聖間出。祇是個傳語底人。豈不是和尚語。師曰是。曰祇如世尊生下。一手指天。一手指地。雲天上天下。唯我獨尊。為甚麼喚作傳語底人。師曰。為他指天指地。所以喚作傳語底人。僧禮拜而退。
【頌】問古人道。因真立妄。從妄顯真。是否。師曰是。曰如何是真心。師曰。不雜食是。曰如何是妄心。師曰。攀緣起倒是。曰離此二途。如何是本體。師曰。本體不離。曰為甚麼不離。師曰。不敬功德天。誰嫌黑暗女。
【頌】問盡乾坤都來是個眼。如何是乾坤眼。師曰。乾坤在里許。曰乾坤眼何在。師曰。正是乾坤眼。曰還照囑也無。師曰不借三光勢。曰既不假三光勢。憑何喚作乾坤眼。師曰若不如是。髑髏前見鬼神無數。
【頌】示眾曰。常住法身。不生不滅。僧問。既是不生不滅。為甚麼六道輪迴。師曰。為有心故。曰以何方便。當證法身。師曰。以虛空心。合虛空理。曰證后如何。師曰任從三界轉。徒聽四生奔復曰會么。曰不會。師曰。禮拜著【增收】。
涌泉景欣禪師
自石霜開示而止涌泉。一日不披袈裟吃飯。有僧問莫成俗否。師曰。即今豈是僧邪。
【頌】強德二禪客。于路次見師
【現代漢語翻譯】 現代漢語譯本：國內孟嘗君問：『究竟傳的是什麼事？』 禪師說：『百歲老人還在分夜燈。』
【頌】有人問：『諸聖出現於世間，只是個傳話的人嗎？』 禪師說：『是。』 又問：『比如世尊（釋迦牟尼佛）降生時，一手指天，一手指地，說「天上天下，唯我獨尊」，為什麼也叫作傳話的人呢？』 禪師說：『因為他指天指地，所以叫作傳話的人。』 僧人聽后，行禮退下。
【頌】有人問：『古人說，因真而立妄，從妄而顯真，是這樣嗎？』 禪師說：『是。』 又問：『什麼是真心？』 禪師說：『不雜食就是。』 又問：『什麼是妄心？』 禪師說：『攀緣而生起的就是。』 又問：『離開這兩種途徑，什麼是本體？』 禪師說：『本體不離。』 又問：『為什麼不離？』 禪師說：『不敬功德天（佛教中的吉祥天女），誰會嫌棄黑暗女（佛教中的黑夜女神）呢？』
【頌】有人問：『整個乾坤（宇宙）都來成為一隻眼睛，什麼是乾坤眼？』 禪師說：『乾坤就在這眼睛裡。』 又問：『乾坤眼在哪裡？』 禪師說：『這正是乾坤眼。』 又問：『還照見囑託嗎？』 禪師說：『不借用太陽、月亮、星辰的光芒。』 又問：『既然不借用三光（日月星）的光芒，憑什麼叫作乾坤眼？』 禪師說：『如果不是這樣，在骷髏前就會見到無數鬼神。』
【頌】禪師開示大眾說：『常住法身，不生不滅。』 有僧人問：『既然是不生不滅，為什麼還有六道輪迴？』 禪師說：『因為有心念的緣故。』 又問：『用什麼方法，才能證得法身？』 禪師說：『用虛空的心，契合虛空的理。』 又問：『證得之後如何？』 禪師說：『任憑在三界（欲界、色界、無色界）中流轉，徒然聽任四生（胎生、卵生、濕生、化生）奔波。』 禪師又說：『明白了嗎？』 僧人說：『不明白。』 禪師說：『去禮拜吧。』【增收】
涌泉景欣禪師
自從石霜禪師開示后，景欣禪師住在涌泉寺。有一天，景欣禪師沒有披袈裟就吃飯。有僧人問：『莫非要變成世俗之人了嗎？』 禪師說：『現在難道是僧人嗎？』
【頌】強德和二位禪客，在路上遇見禪師。
【English Translation】 English version: A Mengchang Jun (a historical figure known for hospitality) of the country asked: 'What exactly is being transmitted?' The master said: 'A hundred-year-old man is still dividing the night lamp.'
[Verse] Someone asked: 'Are all the sages who appear in the world merely messengers?' The master said: 'Yes.' He further asked: 'For example, when the World-Honored One (Sakyamuni Buddha) was born, he pointed one finger to the sky and one finger to the earth, saying, "Above the heavens and below the heavens, I alone am the honored one." Why is he also called a messenger?' The master said: 'Because he pointed to the sky and pointed to the earth, he is called a messenger.' The monk, after listening, bowed and withdrew.
[Verse] Someone asked: 'The ancients said, "Because of the true, the false is established; from the false, the true is revealed." Is this so?' The master said: 'Yes.' He further asked: 'What is the true mind?' The master said: 'Not eating mixed food is.' He further asked: 'What is the false mind?' The master said: 'That which arises from clinging is.' He further asked: 'Apart from these two paths, what is the original substance?' The master said: 'The original substance does not depart.' He further asked: 'Why does it not depart?' The master said: 'If one does not respect the Goddess of Merit (a Buddhist deity of auspiciousness), who would dislike the Dark Woman (a Buddhist deity of the night)?'
[Verse] Someone asked: 'The entire Qiankun (universe) comes to be an eye; what is the Qiankun eye?' The master said: 'The Qiankun is within this eye.' He further asked: 'Where is the Qiankun eye?' The master said: 'This is precisely the Qiankun eye.' He further asked: 'Does it still illuminate the entrustment?' The master said: 'It does not borrow the power of the three lights (sun, moon, and stars).' He further asked: 'Since it does not borrow the power of the three lights, by what is it called the Qiankun eye?' The master said: 'If it were not so, one would see countless ghosts and spirits before a skull.'
[Verse] The master instructed the assembly, saying: 'The permanent Dharma body does not arise and does not cease.' A monk asked: 'Since it does not arise and does not cease, why is there the cycle of the six realms?' The master said: 'Because of the mind.' He further asked: 'By what means can one realize the Dharma body?' The master said: 'With the mind of emptiness, unite with the principle of emptiness.' He further asked: 'What is it like after realization?' The master said: 'Let it turn in the three realms (desire realm, form realm, formless realm), in vain listen to the four births (womb-born, egg-born, moisture-born, transformation-born) rush about.' The master then said: 'Do you understand?' The monk said: 'I do not understand.' The master said: 'Go and bow.' [Additional Collection]
Chan Master Jingxin of Yongquan
Since Chan Master Shishuang's enlightenment, Chan Master Jingxin resided at Yongquan Temple. One day, Chan Master Jingxin ate without wearing his kasaya (Buddhist robe). A monk asked: 'Are you perhaps becoming a secular person?' The master said: 'Is this now a monk?'
[Verse] Qiangde and two Chan practitioners met the master on the road.
騎牛。不識師。忽曰蹄角甚分明。爭奈騎者不鑒。師驟牛而去。強德憩于樹下煎茶。師回卻下牛問曰。二禪客近離甚麼處。強曰。那邊。師曰那邊事作么生。強提起茶盞。師曰此猶是這邊事。那邊事作么生。強無對。師曰。莫道騎牛不鑒好。
○上堂。我四十九年在這裡。尚自有時走作。汝等諸人莫開大口。見解人多。行解人萬中無一個。見解言語。總要知通。若識不盡。敢道輪迴去在。為何如此。蓋為識漏未盡。汝但盡卻今時。始得成立。亦喚作立中功。轉功就他去。亦喚作就中功。親他去。我所以道。親人不得度。渠不度親人。恁么譬喻尚不會薦取渾侖底。但管取性亂動舌頭。不見洞山道。相續也大難。汝須知有此事。若不知有。啼哭有日在。
云蓋志元禪師
【頌】僧問石霜。萬戶俱閉即不問。萬戶俱開時如何。霜曰。堂中事作么生。僧無對。經半年方始下一轉語曰。無人接得渠。霜曰道即太煞道。祇道得八成。曰和尚又且如何。霜曰。無人識得渠。師知乃禮拜。乞為舉。霜不肯。師乃抱霜上方丈曰。和尚若不道。打和尚去在。霜曰。得在。師頻禮拜。霜曰。無人識得渠。師于言下頓省。
南際僧一禪師
僧問。幸獲親近。乞師指示。師曰。我若指示。即屈著汝。曰教學人作么
【現代漢語翻譯】 現代漢語譯本 騎著牛，卻不認識師父（指自性）。忽然說牛的蹄子和角非常分明，可惜騎牛的人卻不能明鑑（自性）。師父突然騎牛離去。強德在樹下休息煎茶。師父回來後下牛問道：『兩位禪客最近從什麼地方離開？』強德說：『那邊。』師父說：『那邊的事情怎麼樣？』強德提起茶盞。師父說：『這還是這邊的事情，那邊的事情怎麼樣？』強德無言以對。師父說：『不要說騎著牛卻不能明鑑（自性）好。』
上堂說法。我四十九年在這裡，尚且有時走動作為。你們這些人不要誇誇其談。見解的人多，行解的人萬中無一。見解言語，總要知曉通達。如果認識不透徹，恐怕還要輪迴。為什麼這樣說？因為識漏沒有窮盡。你只要窮盡現在的識漏，才能得以成立。也叫做立中功。轉化功用到他處去，也叫做就中功。親近他處去。所以我說，親人不能度（自己），他（自性）不度親人。這樣譬喻尚且不會領會渾侖的道理。只管任憑性情胡亂動舌頭。不見洞山（良價禪師）道：『相續也太難。』你們須知有這件事。如果不知有，哭泣的日子還在後頭。
云蓋志元禪師
【頌】僧人問石霜（楚圓禪師）：『萬戶都關閉的情況暫且不問，萬戶都打開時怎麼樣？』石霜說：『堂中的事情怎麼樣？』僧人無言以對。過了半年才說出一句轉語：『沒有人能接得上他。』石霜說：『說得倒是說得太過了，只說對了八成。』僧人說：『和尚您又怎麼樣呢？』石霜說：『沒有人能認識他。』志元禪師知道后便禮拜，請求石霜為他講解。石霜不肯。志元禪師於是抱住石霜上到方丈說：『和尚如果不說，就要打和尚了。』石霜說：『得在（好吧）。』志元禪師頻頻禮拜。石霜說：『沒有人能認識他。』志元禪師在言下頓悟。
南際僧一禪師
僧人問：『有幸親近您，請師父指示。』師父說：『我如果指示，就委屈了你。』僧人說：『教我學人怎麼做？』
【English Translation】 English version Riding an ox, yet not recognizing the teacher (referring to one's own nature). Suddenly, he says the hooves and horns of the ox are very distinct, but alas, the rider cannot discern (his own nature). The teacher abruptly rides the ox away. Qiangde rests under a tree, brewing tea. The teacher returns, dismounts the ox, and asks: 'Where did the two Chan practitioners recently depart from?' Qiangde says: 'Over there.' The teacher says: 'What is happening over there?' Qiangde raises the teacup. The teacher says: 'This is still about things here. What about things over there?' Qiangde is speechless. The teacher says: 'Don't say it's good to ride an ox but not be able to discern (one's own nature).'
Ascending the hall to preach. For forty-nine years, I have been here, and still sometimes move and act. All of you, do not boast. There are many with views and understanding, but among ten thousand, there is not one who puts understanding into practice. Views and words, you must know and understand them all. If you do not understand thoroughly, I fear you will still be in the cycle of reincarnation. Why is this so? Because the leakage of consciousness is not exhausted. You only need to exhaust the leakage of consciousness now, and then you can be established. This is also called 'merit within establishment.' Transforming merit to go elsewhere is also called 'merit within going.' Getting close to elsewhere. That is why I say, relatives cannot liberate (themselves), it (one's own nature) does not liberate relatives. Even with such a metaphor, you still do not understand the holistic principle. Just let your nature move your tongue recklessly. Don't you see Dongshan (Liangjie Zen Master) said: 'Continuity is also very difficult.' You must know that this is the case. If you do not know this, there will be days of weeping.
Zen Master Yun Gai Zhiyuan
[Verse] A monk asked Shishuang (Chuyuan Zen Master): 'I will not ask about when ten thousand doors are closed, but what about when ten thousand doors are open?' Shishuang said: 'What is happening in the hall?' The monk was speechless. After half a year, he finally said a turning phrase: 'No one can catch up with him.' Shishuang said: 'You speak too much, you only got eight parts right.' The monk said: 'What about you, Master?' Shishuang said: 'No one can recognize him.' Zhiyuan Zen Master knew this and bowed, asking Shishuang to explain it to him. Shishuang refused. Zhiyuan Zen Master then hugged Shishuang and went to the abbot's room, saying: 'If the Master does not speak, I will hit the Master.' Shishuang said: 'Alright.' Zhiyuan Zen Master bowed repeatedly. Shishuang said: 'No one can recognize him.' Zhiyuan Zen Master had a sudden enlightenment upon hearing these words.
Zen Master Nanji Sengyi
A monk asked: 'I am fortunate to be close to you, please instruct me, Master.' The Master said: 'If I instruct you, I would be demeaning you.' The monk said: 'What should I, a learner, do?'
生即是。師曰。切忌是非。
○問同類即不問。如何是異類。師曰。要頭斫將去。
覆船山洪薦禪師
【頌】僧問。抱璞投師。師還接否。師以手拍香臺。僧禮拜。師曰。禮拜則不無。其中事作么生。僧卻拍香臺。師曰。舌頭不出口。
鹿苑暉禪師
僧問。祖祖相傳。未審傳個甚麼。師曰。汝問我。我問汝。曰恁么則緇素不分也。師曰。甚麼處去來。
鳳翔石柱禪師
【頌】遊方時到洞山。時䖍和尚垂語曰。有四種人。一人說過佛祖。一步行不得。一人行過佛祖。一句說不得。一人說得行得。一人說不得行不得。阿那個是其人。師出衆曰。一人說過佛祖行不得者。祇是無舌不許行。一人行過佛祖。一句說不得者。祇是無足不許說。一人說得行得者。祇是涵蓋相稱。一人說不得行不得者。如斷命求活。此是石女兒。披枷帶鎖。山曰。阇黎分上作么生。師曰。該通分上。卓卓寧彰。山曰。祇如海上明公秀。又作么生。師曰。幻人相逢。拊掌呵呵。
南嶽玄泰禪師
沉靜寡言。未嘗衣帛。時謂之泰布衲。始見德山。升于堂矣。后謁石霜。遂入室焉。掌翰二十年。與貫休齊己為友。后居蘭若。曰金剛臺。誓不立門徒。四方後進依附。皆用交友之禮。
○嘗以衡
【現代漢語翻譯】 現代漢語譯本 生即是。師父說：『切記不要爭論是非。』 問：『如果問相同型別的，就不問了。什麼是不同型別的？』師父說：『要你的頭砍下來拿走。』 覆船山洪薦禪師 【頌】僧人問：『懷抱璞玉來拜師，師父還接納嗎？』師父用手拍香臺。僧人禮拜。師父說：『禮拜倒是不錯，其中道理是怎麼回事？』僧人也拍香臺。師父說：『舌頭不說話。』 鹿苑暉禪師 僧人問：『祖祖相傳，不知道傳的是什麼？』師父說：『你問我，我問你。』僧人說：『這樣說來，僧俗不分了。』師父說：『從哪裡來？』 鳳翔石柱禪師 【頌】遊方時來到洞山，當時䖍和尚開示說：『有四種人。一種人說過了佛祖，一步也走不動。一種人走過了佛祖，一句話也說不出。一種人說得也行得。一種人說不得也行不得。哪一個是那個人？』禪師從人群中走出說：『一種人說過了佛祖走不動的人，只是沒有舌頭不允許走。一種人走過了佛祖說不出話的人，只是沒有腳不允許說。一種人說得也行得的人，只是涵蓋相稱。一種人說不得也行不得的人，如同斷命求活，這是石女兒，披枷帶鎖。』洞山和尚說：『你從你的角度怎麼看？』禪師說：『該通的角度，卓卓寧彰。』洞山和尚說：『比如海上明公秀，又怎麼樣呢？』禪師說：『幻人相逢，拊掌呵呵。』 南嶽玄泰禪師 沉靜寡言，從不穿絲綢。當時人稱他為泰布衲。最初拜見德山，德山正在升堂。後來拜謁石霜，於是進入他的房間。掌管文翰二十年，與貫休、齊己為友。後來居住在蘭若（寺院），名叫金剛臺，發誓不收門徒。四方後輩依附，都用交友的禮節。 曾經在衡
【English Translation】 English version 'It is life itself.' The master said, 'Absolutely avoid right and wrong.' Question: 'If I don't ask about the same kind, what is the different kind?' The master said, 'Want your head chopped off and taken away.' Revering Chan Master Hongjian of Fuchuan Mountain [Verse] A monk asked, 'Bringing uncut jade to seek a master, will the master accept it?' The master tapped the incense stand with his hand. The monk bowed. The master said, 'Bowing is fine, but what about the matter within?' The monk then tapped the incense stand. The master said, 'The tongue does not speak.' Chan Master Hui of Deer Park A monk asked, 'Passed down from ancestor to ancestor, what exactly is being passed down?' The master said, 'You ask me, I ask you.' The monk said, 'In that case, monks and laypeople are indistinguishable.' The master said, 'Where are you coming from?' Chan Master Shizhu of Fengxiang [Verse] When traveling, he arrived at Dongshan. At that time, Venerable Qian gave a teaching, saying, 'There are four kinds of people. One person speaks about the Buddhas and Patriarchs but cannot take a single step. One person walks past the Buddhas and Patriarchs but cannot say a single word. One person can speak and act. One person can neither speak nor act. Which one is that person?' The Chan master stepped forward from the crowd and said, 'The one who speaks about the Buddhas and Patriarchs but cannot walk is simply without a tongue and not allowed to walk. The one who walks past the Buddhas and Patriarchs but cannot speak is simply without feet and not allowed to speak. The one who can speak and act is simply a matching box and lid. The one who can neither speak nor act is like seeking life after being sentenced to death; this is a stone woman, wearing a cangue and chains.' Dongshan said, 'How do you see it from your perspective?' The Chan master said, 'From the perspective of complete understanding, it is clearly and distinctly manifested.' Dongshan said, 'What about Minggong Xiu of the sea?' The Chan master said, 'Illusory people meeting, clapping hands and laughing heartily.' Chan Master Xuantai of Nanyue (Southern Mountain) He was quiet and reserved, rarely speaking, and never wore silk. At the time, he was called 'Tai the Cloth-Wearing Monk.' He first met Deshan, who was ascending the hall. Later, he visited Shishuang and entered his room. He managed correspondence for twenty years and was friends with Guanxiu and Qiji. Later, he lived in a lanruo (monastery), called Vajra Platform, and vowed not to establish disciples. Later generations from all directions who attached themselves to him were treated with the etiquette of friendship. Once at Heng
山。多被山民。斬伐燒畬。為害滋甚。乃作畬山謠曰。畬山兒。畬山兒無所知。年年斫斷青山嵋。就中最好衡岳色。杉松利斧摧貞枝。靈禽野鶴無因依。白雲迴避青煙飛。猿猱路絕。巖崖出芝。術失根。茆草肥。年年斫罷仍且鋤。千秋終是難復初。又道今年種不多。來年更斫當陽坡。國家壽岳尚如此。不知此理如之何。遠邇傳播。達於九重。有詔禁止。故岳中蘭若。無復延燎。師之力也。將示滅。乃召一僧。令備薪蒸。留偈曰。今年六十五。四大將離主。其道自玄玄。箇中無佛祖。不用剃頭。不用澡浴。一堆猛火。千足萬足。端坐垂一足而逝。阇維收舍利。建塔于迎云亭側。
潭州云蓋禪師
僧問。不可以情測時如何。師曰無舌童兒。機智盡。
○風穴參。師問。石角穿雲路。攜筇意若何。穴曰。紅霞籠玉象。擁嶂照川源。師曰。相隨來也。穴曰。和尚也須低聲。師曰。且坐喫茶。
龍湖普聞禪師
唐僖宗太子也。幼不茹葷。長無經世意。僖宗鍾愛之。然百計陶寫。終不能回。中和初。僖宗幸蜀。師斷髮逸游。人無知者。造石霜問曰。祖師別傳事。肯以相付乎。霜曰。莫謗祖師。師曰。天下宗旨盛大。豈妄為之邪。霜曰。是實事那。師曰。師意如何。霜曰。待案山點頭。即向汝道。師
【現代漢語翻譯】 現代漢語譯本： 山，大多被山民砍伐焚燒墾荒，為害非常嚴重。於是作《畬山謠》說：『畬山的兒啊，畬山的兒什麼也不知道，年年砍斷青山的眉。其中最好的是衡山的景色，杉樹松樹被利斧摧殘貞潔的樹枝。靈巧的禽鳥野生的鶴沒有依靠，白雲躲避著青煙飛去。猿猴的道路斷絕了，巖崖上長出靈芝，草藥失去根，茅草長得肥。年年砍伐完畢仍然要鋤地，千秋萬代終究難以恢復原貌。又說今年種得不多，來年更要砍伐向陽的山坡。國家的神聖山嶽尚且如此，不知道這個道理該怎麼辦。』遠近傳播，傳達到朝廷。有皇帝的詔令禁止，所以衡山中的蘭若（寺廟）不再有延燒的情況，這是禪師的力量啊。將要圓寂時，於是召來一個僧人，讓他準備柴火。留下偈語說：『今年六十五歲，四大（地、水、火、風）將要離開身體的主人。其中的道理玄妙又玄妙，其中沒有佛祖。不用剃頭，不用洗澡。一堆猛火，千足萬足（形容很多）。』端坐著垂下一隻腳而逝世。火化后收取捨利，在迎云亭旁邊建造佛塔。
潭州云蓋禪師
有僧人問：『不可以情意揣測的時候怎麼樣？』禪師說：『沒有舌頭的孩童，機智全部展現。』
風穴禪師參拜云蓋禪師。云蓋禪師問：『石角的道路穿過雲霄，攜帶竹杖意欲何為？』風穴禪師說：『紅霞籠罩著如玉的大象，環繞山峰照耀著川流的源頭。』云蓋禪師說：『跟隨我來了啊。』風穴禪師說：『和尚您也需要低聲說話。』云蓋禪師說：『先坐下喝茶。』
龍湖普聞禪師
是唐僖宗（唐僖宗，862年—888年）的太子。從小不吃葷腥，長大后沒有治理世事的意願。唐僖宗非常寵愛他，然而想盡辦法薰陶教誨，始終不能使他回心轉意。中和（唐僖宗年號，881年—885年）初年，唐僖宗到蜀地避難，普聞禪師剃髮后四處遊歷，沒有人知道他的身份。到石霜（地名）拜訪，問道：『祖師別傳的事，肯傳授給我嗎？』石霜禪師說：『不要誹謗祖師。』普聞禪師說：『天下禪宗宗旨盛大，難道是隨便說說嗎？』石霜禪師說：『是真實的事情嗎？』普聞禪師說：『禪師您的意思如何？』石霜禪師說：『等到案山（地名）點頭，就告訴你。』
【English Translation】 English version: The mountains were mostly cut down and burned for cultivation by the mountain people, causing great harm. Therefore, he composed the 'Sheshan Ballad,' saying: 'The children of Sheshan, the children of Sheshan know nothing, year after year cutting off the eyebrows of the green mountains. Among them, the best is the scenery of Mount Heng, fir and pine trees are destroyed by sharp axes, their chaste branches broken. Clever birds and wild cranes have no refuge, white clouds avoid the flying green smoke. The paths of monkeys and apes are cut off, ganoderma grows on the cliffs, medicinal herbs lose their roots, and thatch grows fat. Year after year, after cutting, they still till the land, but after thousands of years, it is difficult to restore the original state. They also say that they don't plant much this year, and next year they will cut down the sunny slopes. Even the sacred mountains of the country are like this, I don't know what to do about this principle.' It spread far and wide, reaching the imperial court. There was an imperial edict prohibiting it, so the lanya (monasteries) in Mount Heng no longer had fires spreading, this is the power of the Chan master. When about to pass away, he summoned a monk and asked him to prepare firewood. He left a gatha (verse) saying: 'This year I am sixty-five years old, the four elements (earth, water, fire, wind) will leave their master. The dao (way) within is mysterious and profound, there are no Buddhas or patriarchs within. No need to shave the head, no need to bathe. A pile of fierce fire, ten thousand feet (describing a lot).' He sat upright, lowered one foot, and passed away. After cremation, the sarira (relics) were collected, and a pagoda was built next to the Yinyun Pavilion.
Chan Master Yungai of Tanzhou
A monk asked: 'What is it like when it cannot be measured by emotion?' The Chan master said: 'A child without a tongue, all his wit is displayed.'
Chan Master Fengxue visited Chan Master Yungai. Chan Master Yungai asked: 'The road at Stone Peak pierces through the clouds, what is your intention in carrying a bamboo staff?' Chan Master Fengxue said: 'Red clouds envelop the jade elephant, surrounding the peaks and illuminating the source of the river.' Chan Master Yungai said: 'You have come following me.' Chan Master Fengxue said: 'Venerable, you also need to speak softly.' Chan Master Yungai said: 'Sit down and have some tea.'
Chan Master Puwen of Longhu
He was the prince of Emperor Xizong of Tang (Tang Xizong, 862-888). From a young age, he did not eat meat, and when he grew up, he had no intention of managing worldly affairs. Emperor Xizong loved him very much, but tried every means to influence and teach him, but he could not change his mind. In the early years of Zhonghe (Tang Xizong's reign, 881-885), Emperor Xizong went to Shu to take refuge, Chan Master Puwen shaved his head and traveled around, no one knew his identity. He visited Shishuang (place name) and asked: 'Are you willing to impart the special transmission of the patriarch to me?' Chan Master Shishuang said: 'Do not slander the patriarch.' Chan Master Puwen said: 'The tenets of Chan Buddhism are flourishing throughout the world, is it just empty talk?' Chan Master Shishuang said: 'Is it a real thing?' Chan Master Puwen said: 'What is your intention, Chan master?' Chan Master Shishuang said: 'When Anshan (place name) nods, I will tell you.'
于言下頓省。
張拙秀才
【頌】因禪月大師指參石霜。霜問。秀才何姓。曰姓張。名拙。霜曰。覓巧尚不可得。拙自何來。公忽有省。乃呈偈曰。光明寂照遍河沙。凡聖含靈共我家。一念不生全體現。六根才動被云遮。斷除煩惱重增病。趣向真如亦是邪。隨順世緣無掛礙。涅槃生死等空花。
肥田慧覺伏禪師
僧問。此地名甚麼。師曰肥田。曰宜種甚麼。師便打。師有偈曰。修多好句枉工夫。返本還源是大愚。祖佛不從修證得。縱行玄路也崎嶇。
洛浦山元安禪師
丱年出家具戒。通經論。問道臨濟。后為侍者。濟嘗對眾美之曰。臨濟門下一隻箭。誰敢當鋒。師蒙印可。自謂已足。一日侍立次。有座主參濟。濟問。有一人於三乘十二分教明得。有一人不於三乘十二分教明得。且道此二人。是同是別。主曰。明得即同。明不得即別。師曰。這裡是甚麼所在。說同說別。濟顧師曰。汝又作么生。師便喝。濟送座主回。問師。汝豈不是適來喝老僧者。師曰是。濟便打。
【頌】師后辭濟。濟問。甚麼處去。師曰。南方去。濟以拄杖畫一畫曰。過得這個便去。師乃喝。濟便打。師作禮而去。濟明日昇堂曰。臨濟門下有個赤稍鯉魚。搖頭擺尾向南方去。不知向誰家齏甕里淹殺。師
【現代漢語翻譯】 現代漢語譯本 於是（張拙秀才）在（禪月）大師的指點下立刻領悟。
張拙秀才
【頌】因為禪月大師指點他參訪石霜（義端禪師）。石霜（義端禪師）問：『秀才姓什麼？』（張拙秀才）回答說：『姓張，名拙。』石霜（義端禪師）說：『尋求巧都尚且不可得，拙從何而來？』（張拙秀才）忽然有所領悟，於是呈上偈語說：『光明寂照遍滿恒河沙數的世界，凡夫聖人以及一切有情眾生都同屬一家。一念不生，全體（真如自性）顯現；六根稍微一動，就被烏雲遮蔽。斷除煩惱反而增加病痛，趨向真如也是邪路。隨順世間的因緣沒有掛礙，涅槃和生死都如同空中的花朵。』
肥田慧覺伏禪師
有僧人問：『此地叫什麼名字？』禪師說：『肥田。』（僧人）問：『適合種什麼？』禪師便打了他。禪師有偈語說：『修飾辭藻的好句子枉費功夫，返本還源才是大愚。祖師和佛不是通過修行證悟得到的，即使行走在玄妙的道路上也崎嶇難行。』
洛浦山元安禪師
（元安禪師）年少時出家受具足戒，通曉經論。後來向臨濟（義玄禪師）問道，擔任侍者。臨濟（義玄禪師）曾經當著眾人讚美他說：『臨濟門下有一支利箭，誰敢當其鋒芒？』（元安禪師）得到（臨濟義玄禪師的）認可，自認為已經足夠。一天，（元安禪師）侍立在旁，有位座主參訪臨濟（義玄禪師）。臨濟（義玄禪師）問：『有一個人對於三乘十二分教（佛教經典分類）通達明白，有一個人對於三乘十二分教不通達明白。那麼你說這二人，是相同還是不同？』座主說：『明白就相同，不明白就不同。』（元安禪禪師）說：『這裡是什麼地方，說相同說不同？』臨濟（義玄禪師）回頭看著（元安禪禪師）說：『你又怎麼樣？』（元安禪禪師）便喝斥一聲。臨濟（義玄禪師）送座主回去，問（元安禪禪師）：『你難道不是剛才呵斥老僧的人嗎？』（元安禪禪師）說是。臨濟（義玄禪師）便打了他。
【頌】（元安禪師）後來向臨濟（義玄禪師）告辭。臨濟（義玄禪師）問：『去什麼地方？』（元安禪師）說：『南方去。』臨濟（義玄禪師）用拄杖畫了一下說：『過得了這個就去。』（元安禪師）於是喝斥一聲。臨濟（義玄禪師）便打了他。（元安禪師）作禮而去。臨濟（義玄禪師）第二天升座說法說：『臨濟門下有一條赤梢鯉魚，搖頭擺尾向南方去了，不知道要被誰家的鹹菜罈子里腌死。』（元安禪師）
【English Translation】 English version Thereupon, he (Zhangzhuo Xiucai) instantly awakened upon the Master's (Chan Yue's) guidance.
Zhangzhuo Xiucai (Zhangzhuo, a scholar)
[Verse] Because Chan Yue (Zen Master) directed him to visit Shishuang (Yiduan Zen Master). Shishuang (Yiduan Zen Master) asked: 'What is the scholar's surname?' (Zhangzhuo Xiucai) replied: 'My surname is Zhang, my name is Zhuo (clumsy).' Shishuang (Yiduan Zen Master) said: 'Seeking skill is already unattainable, where does clumsiness come from?' (Zhangzhuo Xiucai) suddenly had an awakening, and then presented a verse saying: 'The light of stillness shines everywhere like the sands of the Ganges, all sentient beings, both ordinary and sage, share the same home. When a single thought does not arise, the whole (true nature) manifests; as soon as the six senses stir, it is covered by clouds. Cutting off afflictions only increases illness, and striving towards Suchness is also a wrong path. Following worldly conditions without hindrance, Nirvana and Samsara are like flowers in the sky.'
Feitian Huijue Fu Zen Master
A monk asked: 'What is this place called?' The Master said: 'Fertile Field (Feitian).' (The monk) asked: 'What is suitable to plant?' The Master then struck him. The Master has a verse saying: 'Ornamenting with fine phrases is a waste of effort, returning to the origin is great foolishness. The Patriarchs and Buddhas are not attained through cultivation and realization, even walking on the profound path is rugged.'
Luopu Mountain Yuanan Zen Master
(Yuanan Zen Master) left home at a young age and received the full precepts, mastering the scriptures and treatises. Later, he inquired of Linji (Yixuan Zen Master) and served as an attendant. Linji (Yixuan Zen Master) once praised him in front of the assembly, saying: 'Under Linji's (Yixuan Zen Master's) gate is a sharp arrow, who dares to face its point?' (Yuanan Zen Master) received (Linji Yixuan Zen Master's) approval and considered himself sufficient. One day, (Yuanan Zen Master) was standing by, and a lecturer visited Linji (Yixuan Zen Master). Linji (Yixuan Zen Master) asked: 'There is one person who understands the Three Vehicles and Twelve Divisions of the teachings (Buddhist scriptures classification), and there is one person who does not understand the Three Vehicles and Twelve Divisions of the teachings. Now, tell me, are these two people the same or different?' The lecturer said: 'Understanding is the same, not understanding is different.' (Yuanan Zen Master) said: 'What kind of place is this, speaking of same and different?' Linji (Yixuan Zen Master) looked at (Yuanan Zen Master) and said: 'What about you?' (Yuanan Zen Master) then shouted. Linji (Yixuan Zen Master) sent the lecturer back and asked (Yuanan Zen Master): 'Aren't you the one who just shouted at the old monk?' (Yuanan Zen Master) said yes. Linji (Yixuan Zen Master) then struck him.
[Verse] (Yuanan Zen Master) later bid farewell to Linji (Yixuan Zen Master). Linji (Yixuan Zen Master) asked: 'Where are you going?' (Yuanan Zen Master) said: 'Going south.' Linji (Yixuan Zen Master) drew a line with his staff and said: 'Go if you can pass this.' (Yuanan Zen Master) then shouted. Linji (Yixuan Zen Master) then struck him. (Yuanan Zen Master) bowed and left. The next day, Linji (Yixuan Zen Master) ascended the platform and said: 'Under Linji's (Yixuan Zen Master's) gate is a red-tailed carp, wagging its head and tail, going south, I wonder which family's pickle jar it will be pickled to death in.'
遊歷罷。直往夾山卓庵。經年不訪夾山。山乃修書令僧馳往。師接得便坐卻再展手索。僧無對。師便打曰。歸去舉似和尚。僧回舉似。山曰。這僧若開書。三日內必來。若不開書。斯人救不得也。師果三日後至。見夾山不禮拜。乃當面叉手而立。山曰。雞棲鳳巢。非其同類。出去。師曰。自遠趨風。請師一接。山曰。目前無阇黎。此間無老僧。師便喝。山曰。住住。且莫草草匆匆。云月是同。溪山各異。截斷天下人舌頭。即不無阇黎。爭教無舌人解語。師佇思。山便打。因茲服膺。
○山將示滅。垂語曰。石頭一枝。看看即滅矣。師曰不然。山曰何也。師曰。他家自有青山在。山曰。茍如是。即吾宗不墜矣。上堂。末後一句。始到牢關。鎖斷要津。不通凡聖尋常向諸人道。任從天下樂欣欣。我獨不肯。欲知上流之士。不將佛祖言教。貼在額頭上。如龜負圖。自取喪身之兆。鳳縈金網。趨霄漢以何期。直須旨外明宗。莫向言中取則。是以石人機似汝。也解唱巴歌。汝若似石人。雪曲也應和。指南一路。智者知疏。
【頌】僧問。供養百千諸佛。不如供養一個無心道人。未審百千諸佛有何過。無心道人有何德。師曰。一片白雲橫谷口。幾多歸鳥盡迷巢。
○問如何是本來事。師曰。一粒在荒田。不耘苗
【現代漢語翻譯】 現代漢語譯本 遊歷結束后，（道吾）直奔夾山卓庵。已經很久沒有拜訪夾山了，夾山便寫信讓僧人送去。（道吾）接過信就坐下了，又伸手索要東西。僧人無言以對。（道吾）便打了他，說：『回去告訴你的和尚。』僧人回去稟告了夾山。夾山說：『這僧人如果打開信，三天內必定會來。如果不打開信，這個人就沒救了。』（道吾）果然三天後到了，見到夾山不禮拜，而是當面叉手而立。夾山說：『雞棲息在鳳凰的窩裡，不是同類，出去。』（道吾）說：『從遠方趕來仰慕您的風範，請您接引。』夾山說：『目前沒有阇黎（梵語，意為弟子），這裡沒有老僧。』（道吾）便喝了一聲。夾山說：『住住。且莫草草匆匆，雲和月是相同的，溪和山各有不同。截斷天下人的舌頭，也不是沒有阇黎，要教沒有舌頭的人怎麼說話？』（道吾）佇立思考。夾山便打了他，（道吾）因此心悅誠服。
夾山將要圓寂時，留下遺言說：『石頭宗這一支，看看就要滅亡了。』（道吾）說：『不是這樣的。』夾山說：『為什麼呢？』（道吾）說：『他家自有青山在。』夾山說：『如果這樣，那麼我的宗派就不會衰落了。』（夾山）上堂說法，說：『末後一句，才到達牢固的關隘，鎖斷重要的關口，不讓凡人和聖人尋常地通過。告訴你們，任憑天下人高興，我獨自不肯。想要知道上流之士，不把佛祖的言教貼在額頭上，如同烏龜揹負著圖，自己招致喪身之兆。鳳凰被金網纏繞，要到霄漢有什麼希望？必須在宗旨之外明白宗旨，不要在言語中尋求法則。因此石人像你一樣機靈，也會唱巴歌。你如果像石人一樣，雪曲也應該能唱和。指南一路，智者知道疏遠。』
【頌】僧人問：『供養百千諸佛，不如供養一個無心道人，不知道百千諸佛有什麼過錯，無心道人有什麼功德？』（道吾）說：『一片白雲橫在谷口，多少歸巢的鳥兒都迷失了巢穴。』
問：『什麼是本來面目？』（道吾）說：『一粒種子落在荒田里，不耕耘就不會長苗。』
【English Translation】 English version After traveling, Daowu went straight to Jiashan's Zhuo'an (hermitage). It had been a long time since he had visited Jiashan, so Jiashan wrote a letter and had a monk deliver it. Daowu took the letter, sat down, and then reached out his hand as if asking for something. The monk had no response. Daowu then struck him, saying, 'Go back and tell your master.' The monk returned and reported this to Jiashan. Jiashan said, 'If this monk opens the letter, he will surely come within three days. If he does not open the letter, this person is beyond saving.' Daowu indeed arrived three days later. Upon seeing Jiashan, he did not bow but instead stood with his hands clasped in front of him. Jiashan said, 'A chicken roosting in a phoenix's nest is not of the same kind. Leave.' Daowu said, 'I have come from afar to admire your virtue. Please receive me.' Jiashan said, 'There is no acharya (Sanskrit term for teacher or disciple) here at present, and there is no old monk here.' Daowu then shouted. Jiashan said, 'Stop, stop. Do not be so hasty. The clouds and the moon are the same, but the streams and mountains are different. Even if you cut off the tongues of everyone in the world, it is not that there is no acharya. How can you teach a person without a tongue to speak?' Daowu stood in thought. Jiashan then struck him, and Daowu was thus sincerely convinced.
When Jiashan was about to pass away, he left a final instruction, saying, 'The Stone lineage is about to be extinguished.' Daowu said, 'That is not so.' Jiashan said, 'Why?' Daowu said, 'His family has its own green mountains.' Jiashan said, 'If that is so, then my lineage will not decline.' Jiashan ascended the Dharma hall and said, 'The final phrase is the arrival at the secure pass, locking the important gateway, not allowing ordinary people and sages to pass through in the usual way. I tell you, let the world rejoice, I alone am unwilling. If you want to know the superior person, he does not paste the Buddha's teachings on his forehead, like a turtle carrying a map on its back, bringing about his own demise. A phoenix entangled in a golden net, what hope does it have of reaching the heavens? You must understand the principle beyond the words, do not seek the rule in the words. Therefore, a stone man is as clever as you, and can also sing a Ba song. If you are like a stone man, you should also be able to harmonize with a snow song. The path of guidance, the wise know to avoid.'
[Verse] A monk asked, 'Offering to hundreds of thousands of Buddhas is not as good as offering to a wu-hsin (no-mind) Taoist. I do not know what faults the hundreds of thousands of Buddhas have, and what virtues the wu-hsin Taoist has?' Daowu said, 'A white cloud lies across the mouth of the valley, how many returning birds have lost their nests?'
Asked, 'What is the original matter?' Daowu said, 'A grain of seed falls on barren land; without cultivation, no sprouts will grow.'
自秀。曰若也不耘。莫被草埋卻也無。師曰。肌骨異芻蕘。稊稗終難隱。
【頌】問如何是一大藏教收不得者。師曰。雨滋三草秀。片玉本來輝。
【頌】問一毫吞盡巨海。于中更復何言。師曰。家有白澤之圖。必無如是妖怪(保福別云。家無白潭之圖。必無如是妖怪)。
【頌】問祖意教意。是同是別。師曰。日月並輪輝。誰家別有路。曰恁么則顯晦殊途。事非一概。師曰。但自不忘羊。何須泣岐路。
【頌】問學人擬歸鄉時如何。師曰。家破人亡。子歸何處。曰恁么則不歸去也。師曰。庭前殘雪日輪消。室內游塵遣誰掃。乃有偈曰。決志歸鄉去。乘船渡五湖。舉篙星月隱。停棹日輪孤。解纜離邪岸。張帆出正途。到來家蕩散。免作屋中愚。
○誡主事曰出家之法。長物不留。播種之時。切宜減省。締構之務。悉從廢停。流光迅速。大道玄深。茍或因循。曷由體悟。雖激勵懇切。眾以為常。略不相儆。
【頌】示微疾。亦不倦參請。一日告眾曰。吾非明。即后也。今有一事問汝等。若道這個是。即頭上安頭。若道不是。即斬頭求活。第一座對曰。青山不舉足。日下不挑燈。師曰。是甚麼時節。作這個語話。時有彥從上座對曰。離此二途。請和尚不問。師曰。未在更道。曰彥從
【現代漢語翻譯】 現代漢語譯本： 自秀。問：『如果也不耕耘，莫不是會被草埋沒了嗎？』師父說：『肌骨與草木不同，稊稗（tí bài，兩種雜草）終究難以隱藏。』
【頌】問：『如何是包含所有大藏經也無法收納的？』師父說：『雨水滋潤三草生長，美玉本來就光輝。』
【頌】問：『一毫吞盡巨海，其中還能說什麼呢？』師父說：『家有白澤（bái zé，古代神獸，能說人話，通萬物之情）的圖，必定沒有這樣的妖怪。』（保福（bǎo fú，人名）另外說：『家無白潭的圖，必定沒有這樣的妖怪。』）
【頌】問：『祖意（zǔ yì，禪宗的宗旨）和教意（jiào yì，佛教的教義），是相同還是不同？』師父說：『日月一同發光，誰家還有別的路？』問：『這樣說來，顯現和隱晦的途徑不同，事情也不一樣了。』師父說：『只要不忘記自己的羊，何必在岔路口哭泣呢？』
【頌】問：『學人想要歸鄉時該如何？』師父說：『家破人亡，你歸向何處？』問：『這樣說來，就不回去了嗎？』師父說：『庭前的殘雪被太陽融化，室內的游塵要派誰去掃？』於是作偈說：『下定決心歸鄉去，乘船渡過五湖。舉起篙時星月隱沒，停下船槳時太陽孤單。解開纜繩離開邪惡的岸邊，張開風帆駛向正途。到來時家園蕩然無存，免得做了屋中的蠢人。』
告誡主事說：出家的方法，是不留下任何多餘的東西。播種的時候，一定要減少。建造的事情，全部停止。時間流逝迅速，大道玄妙深奧。如果茍且因循，怎麼能體悟？雖然激勵懇切，眾人卻習以為常，略微不互相警惕。
【頌】師父示現輕微的疾病，也不厭倦接受參訪請益。一天告訴眾人說：『我不是明天，就是後天就要走了。現在有一件事問你們，如果說這個是，就是頭上安頭。如果說不是，就是斬頭求活。』第一座回答說：『青山不舉足，日下不挑燈。』師父說：『是什麼時候，說這樣的話？』當時有彥從（yàn cóng，人名）上座回答說：『離開這兩種途徑，請和尚不要問。』師父說：『還沒到，再說。』彥從（yàn cóng，人名）...
【English Translation】 English version: Zi Xiu asked: 'If we don't cultivate, won't we be buried by weeds?' The master said: 'Muscles and bones are different from grass and trees; tí bài (two kinds of weeds) will eventually be difficult to hide.'
[Verse] Asked: 'What is it that even the entire Tripitaka (Buddhist canon) cannot contain?' The master said: 'Rain nourishes the growth of three grasses, and a piece of jade is inherently radiant.'
[Verse] Asked: 'A hair swallows the vast ocean; what more can be said?' The master said: 'If the family has a picture of Bai Ze (an ancient mythical creature that can speak human language and understand the feelings of all things), there will certainly be no such monsters.' (Bao Fu said separately: 'If the family does not have a picture of Bai Tan, there will certainly be no such monsters.')
[Verse] Asked: 'Are the ancestral intention (zǔ yì, the purpose of Zen) and the teaching intention (jiào yì, the teachings of Buddhism) the same or different?' The master said: 'The sun and moon shine together; who has another path?' Asked: 'In that case, the paths of manifestation and concealment are different, and things are not the same.' The master said: 'As long as you don't forget your sheep, why cry at the crossroads?'
[Verse] Asked: 'What should a student do when they want to return home?' The master said: 'The family is broken and the people are dead; where do you return to?' Asked: 'In that case, won't you go back?' The master said: 'The remaining snow in front of the courtyard is melted by the sun, who should be sent to sweep the dust in the room?' So he composed a verse saying: 'Determined to go home, take a boat across the five lakes. When the pole is raised, the stars and moon disappear; when the oar is stopped, the sun is lonely. Untie the cable and leave the evil shore, spread the sails and set out on the right path. When you arrive, your home is gone, so you don't have to be a fool in the house.'
Admonishing the chief administrator, he said: The method of leaving home is not to leave any extra things. When sowing, be sure to reduce it. All construction matters should be stopped. Time passes quickly, and the Great Way is profound and deep. If you are perfunctory, how can you realize it? Although the encouragement is earnest, the people take it for granted and do not warn each other.
[Verse] The master showed a slight illness and was not tired of accepting visits and requests for advice. One day, he told the crowd: 'I will leave either tomorrow or the day after tomorrow. Now I have something to ask you. If you say this is it, you are putting a head on top of a head. If you say it is not, you are cutting off your head to seek life.' The first seat replied: 'The green mountain does not raise its feet, and the lamp is not picked under the sun.' The master said: 'What time is it to say such things?' At that time, the senior seat Yan Cong replied: 'Leave these two paths, please don't ask, Abbot.' The master said: 'Not yet, say more.' Yan Cong...
道不盡。師曰。我不管汝盡不盡。曰彥從無侍者祗對和尚。師便休。至夜令侍者喚從問曰。阇黎今日祗對。甚有道理。汝合體得先師意。先師道目前無法。意在目前。不是目前法。非耳目之所到。且道那句是賓。那句是主。若擇得出。分付缽袋子。曰彥從不會。師曰。汝合會。曰彥從實不會。師喝出。乃曰。苦苦(玄覺云。且道從上座實不會。是怕見缽袋子粘著伊)。
黃山月輪禪師
上堂。祖師西來。特唱此事。自是諸人不薦。內外馳求。投赤水以尋珠。就荊山而覓玉。所以道。從門入者。不是家珍。認影迷頭。豈非大錯。
韶山寰普禪師
【頌】有僧到參。禮拜起立。師曰。大才藏拙戶。僧過一邊立。師曰。喪卻棟樑材。
【頌】問如何是韶山境。師曰。古今猿鳥叫。翠色薄煙籠。曰如何是境中人。師曰。退後看。
【頌】問是非不到處。還有句也無。師曰。有。曰是甚麼句。師曰。一片白雲不露醜。
【頌】問如何是和尚家風。師曰。絕頂無根草。無風葉自搖【增收】(遵布衲訪師問答甚奇。句繁不備錄)。
上藍令超禪師
僧問。如何是上藍本分事。師曰。不從千聖借。豈向萬機求。曰祇如不借不求時如何。師曰。不可拈放汝手裡得么。
○
【現代漢語翻譯】 道不盡（無法完全表達）。師（禪師）曰：『我不管你是否能完全表達。』曰（僧人彥）：『彥（僧人彥的名字）從來沒有侍者這樣與和尚對答。』師（禪師）便作罷。至夜，令侍者喚彥（僧人彥的名字）問曰：『阇黎（對僧人的尊稱）今日的對答，甚有道理。你合乎體會了先師的意旨。先師道「目前無法（當下沒有法）」，意在目前（意在當下），不是目前法（不是當下的法），非耳目之所到（不是耳目所能達到的）。』且道那句是賓（哪一句是客），那句是主（哪一句是主）？若擇得出（如果能選擇出來），分付缽袋子（就將缽盂和袈裟傳給你）。』曰（僧人彥）：『彥（僧人彥的名字）從不會。』師（禪師）曰：『你合會（你應該會）。』曰（僧人彥）：『彥（僧人彥的名字）實不會。』師（禪師）喝出。乃曰：『苦苦（玄覺云：且道從上座實不會，是怕見缽袋子粘著伊（玄覺禪師說：且說這位彥上座是真的不會，還是怕缽盂和袈裟纏上他））。』
黃山月輪禪師
上堂（開始講法）。祖師西來（達摩祖師從西方來），特唱此事（特別宣揚此事）。自是諸人不薦（只是眾人不理解），內外馳求（向內向外尋求）。投赤水以尋珠（跳入赤水去尋找珍珠），就荊山而覓玉（到荊山去尋找玉石）。所以道（所以說）：『從門入者（從門進入的），不是家珍（不是家裡的珍寶）。認影迷頭（認影子而迷惑了自己的頭腦），豈非大錯（難道不是大錯特錯）？』
韶山寰普禪師
【頌】有僧到參（有僧人來參拜）。禮拜起立（行禮後站立）。師（禪師）曰：『大才藏拙戶（大才之人隱藏在笨拙的外表下）。』僧（僧人）過一邊立（走到一邊站立）。師（禪師）曰：『喪卻棟樑材（喪失了棟樑之材）。』
【頌】問：『如何是韶山境（什麼是韶山的境界）？』師（禪師）曰：『古今猿鳥叫（自古至今猿猴鳥雀都在鳴叫），翠色薄煙籠（翠綠的山色籠罩在淡淡的煙霧中）。』曰：『如何是境中人（什麼是境界中的人）？』師（禪師）曰：『退後看（退後去看）。』
【頌】問：『是非不到處（是非爭端無法到達的地方），還有句也無（還有語句可以表達嗎）？』師（禪師）曰：『有（有）。』曰：『是甚麼句（是什麼樣的語句）？』師（禪師）曰：『一片白雲不露醜（一片白雲不顯露醜陋）。』
【頌】問：『如何是和尚家風（什麼是和尚的家風）？』師（禪師）曰：『絕頂無根草（山頂上沒有根的草），無風葉自搖（沒有風葉子自己搖動）【增收】（遵布衲訪師問答甚奇，句繁不備錄（遵布衲拜訪禪師的問答非常精彩，但語句繁多，不全部記錄））。』
上藍令超禪師
僧問：『如何是上藍本分事（什麼是上藍禪寺的本分事）？』師（禪師）曰：『不從千聖借（不從千聖那裡借），豈向萬機求（難道向萬機那裡求）？』曰：『祇如不借不求時如何（如果不借也不求的時候怎麼樣）？』師（禪師）曰：『不可拈放汝手裡得么（難道可以放在你手裡嗎）？』
○
【English Translation】 The Dao cannot be fully expressed. The Master (Zen Master) said, 'I don't care whether you can fully express it or not.' The monk Yan (the monk's name) said, 'Yan (the monk's name) has never had an attendant answer the Abbot like this.' The Master (Zen Master) then stopped. At night, he ordered the attendant to call Yan (the monk's name) and asked, 'Shramana (a respectful term for monks), your answers today were very reasonable. You seem to have understood the intention of the late Master. The late Master said, 'There is no Dharma at the present moment (there is no Dharma in the present moment),' the intention is in the present moment (the intention is in the present moment), it is not the Dharma of the present moment (it is not the Dharma of the present moment), it is beyond what the ears and eyes can reach (it is beyond what the ears and eyes can reach).' Now, tell me, which sentence is the guest and which sentence is the host? If you can choose correctly, I will entrust you with the robe and bowl.' The monk Yan (the monk's name) said, 'Yan (the monk's name) doesn't know.' The Master (Zen Master) said, 'You should know.' The monk Yan (the monk's name) said, 'Yan (the monk's name) really doesn't know.' The Master (Zen Master) shouted him out. Then he said, 'Bitter, bitter (Xuanjue said: Let's say that the Venerable Yan really doesn't know, is he afraid that the robe and bowl will stick to him (Zen Master Xuanjue said: Let's say that this Venerable Yan really doesn't know, or is he afraid that the robe and bowl will entangle him)?).'
Zen Master Yuelun of Huangshan
Ascending the Dharma Hall (beginning to preach). The Patriarch came from the West (Bodhidharma came from the West), especially to proclaim this matter (especially to proclaim this matter). It is just that people do not understand (it is just that people do not understand), and seek internally and externally (seek internally and externally). Throwing oneself into the Red River to find pearls (jumping into the Red River to find pearls), going to Jing Mountain to find jade (going to Jing Mountain to find jade). Therefore, it is said (therefore, it is said): 'Those who enter through the gate (those who enter through the gate) are not family treasures (are not family treasures). Recognizing the shadow and being confused about the head (recognizing the shadow and being confused about one's own head), isn't that a big mistake (isn't that a big mistake)?'
Zen Master Huanpu of Shaoshan
[Verse] A monk came to visit (a monk came to pay respects). Bowing and standing up (bowing and standing up). The Master (Zen Master) said, 'Great talent is hidden in a clumsy appearance (great talent is hidden in a clumsy appearance).' The monk (the monk) stood aside (stood aside). The Master (Zen Master) said, 'Losing the beam and pillar material (losing the beam and pillar material).'
[Verse] Asked, 'What is the realm of Shaoshan (what is the realm of Shaoshan)?' The Master (Zen Master) said, 'Monkeys and birds have been calling since ancient times (monkeys and birds have been calling since ancient times), emerald green and thin smoke envelop it (emerald green mountains are shrouded in thin smoke).' Said, 'What is the person in the realm (what is the person in the realm)?' The Master (Zen Master) said, 'Look from a distance (look from a distance).'
[Verse] Asked, 'Where right and wrong cannot reach (where right and wrong disputes cannot reach), are there still sentences (are there still sentences to express it)?' The Master (Zen Master) said, 'Yes (yes).' Said, 'What kind of sentence is it (what kind of sentence is it)?' The Master (Zen Master) said, 'A piece of white cloud does not reveal ugliness (a piece of white cloud does not reveal ugliness).'
[Verse] Asked, 'What is the family style of the Abbot (what is the family style of the Abbot)?' The Master (Zen Master) said, 'Grass without roots on the summit (grass without roots on the summit), leaves sway without wind (leaves sway without wind) [Additional Collection] (Zun Buna visited the Master and the answers were very wonderful, but the sentences were numerous and not fully recorded (Zun Buna visited the Zen Master and the answers were very wonderful, but the sentences were numerous and not fully recorded)).'
Zen Master Lingchao of Shanglan
A monk asked, 'What is the fundamental matter of Shanglan (what is the fundamental matter of Shanglan Temple)?' The Master (Zen Master) said, 'Not borrowing from a thousand sages (not borrowing from a thousand sages), how can one seek from myriad machines (how can one seek from myriad machines)?' Said, 'What about when one neither borrows nor seeks (what about when one neither borrows nor seeks)?' The Master (Zen Master) said, 'Can it be placed in your hand (can it be placed in your hand)?'
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問鋒前如何辨的。師曰。鋒前不露影莫向舌頭尋。
○問二龍爭珠。誰是得者。師曰。其珠遍地。目睹如泥。
○問善財見文殊后。為甚卻往南方。師曰。學憑入室。知乃通方。曰為甚麼彌勒卻遣見文殊。師曰。道廣無涯。逢人不盡。
太原海湖禪師
【頌】因有人請灌頂三藏供養。敷坐訖。師乃就彼位坐。時有云涉座主問曰。和尚甚麼年行道。師曰。座主近前來。涉近前。師曰。祇如憍陳如。是甚麼年行道。涉茫然。師喝曰。這尿床鬼。
天蓋山幽禪師
僧問。學人擬看經時如何。師曰。既是大商。何求小利。
【頌】有一院。名無垢凈光。造浴室。有人問。既是無垢凈光。為甚麼卻造浴室。僧無語。后請師代。師曰。三秋明月夜。不是騁團圓【增收】。
三角令圭禪師
初參清平。平問來作么。師曰。來禮拜。平曰。禮拜阿誰。師曰。特來禮拜和尚。平咄曰。這鈍根阿師。師乃禮拜。平以手斫師頸一下。從此領旨。
投子感溫禪師
師遊山。見蟬蛻。侍者問曰。殼在這裡。蟬向甚麼處去也。師拈殼就耳畔搖三五下。作蟬聲。侍者於是開悟。
○僧問父不投。為甚麼卻投子。師曰。豈是別人屋裡事。曰父與子。還屬功也無。師曰不屬。
【現代漢語翻譯】 現代漢語譯本 問：如何辨別鋒前？師父說：『鋒前不露影，莫向舌頭尋。』
問：二龍爭珠，誰是得者？師父說：『其珠遍地，目睹如泥。』
問：善財（Sudhana，求道者）見文殊（Manjusri，智慧菩薩）后，為什麼卻往南方？師父說：『學憑入室，知乃通方。』問：為什麼彌勒（Maitreya，未來佛）卻遣見文殊？師父說：『道廣無涯，逢人不盡。』
太原海湖禪師
【頌】因為有人請灌頂三藏供養，鋪設座位完畢。師父就到那個位置坐下。當時有云涉座主問：『和尚（對僧人的尊稱）什麼年開始修道？』師父說：『座主近前來。』云涉走近前。師父說：『比如憍陳如（Ajnatakaundinya，釋迦牟尼佛最早的五比丘之一），是什麼年開始修道的？』云涉茫然不知。師父喝道：『這尿床鬼！』
天蓋山幽禪師
僧人問：『學人打算看經時如何？』師父說：『既是大商，何求小利？』
【頌】有一院，名叫無垢凈光。建造浴室。有人問：『既是無垢凈光，為什麼卻造浴室？』僧人無語。後來請師父代答。師父說：『三秋明月夜，不是騁團圓。』
三角令圭禪師
最初參拜清平禪師，清平問：『來做什麼？』師父說：『來禮拜。』清平說：『禮拜阿誰？』師父說：『特來禮拜和尚。』清平『咄』了一聲說：『這鈍根阿師（對僧人的稱呼）！』師父於是禮拜。清平用手砍了師父頸一下。從此領悟旨意。
投子感溫禪師
師父遊山，看見蟬蛻。侍者問：『殼在這裡，蟬向什麼處去也？』師父拿起殼在耳畔搖三五下，作蟬聲。侍者於是開悟。
僧人問：『父不投，為什麼卻投子？』師父說：『豈是別人屋裡事？』問：『父與子，還屬功也無？』師父說：『不屬。』
【English Translation】 English version Question: How to discern what is before the point of the sword? The Master said: 'What is before the point of the sword does not reveal its shadow; do not seek it on the tongue.'
Question: Two dragons contend for a pearl; who is the winner? The Master said: 'The pearl is everywhere; though seen, it is like mud.'
Question: After Sudhana (善財, a seeker of the Way) saw Manjusri (文殊, the Bodhisattva of Wisdom), why did he go south? The Master said: 'Learning depends on entering the room; knowledge then pervades all directions.' Question: Why did Maitreya (彌勒, the Future Buddha) send him to see Manjusri? The Master said: 'The Way is vast and boundless; one cannot meet everyone.'
Chan Master Haihu of Taiyuan
[Verse] Because someone invited the Upadhyaya Tripitaka (灌頂三藏, a Buddhist monk well-versed in the Tripitaka and qualified to perform abhiseka) for a Dharma service, after the seat was arranged, the Master sat in that position. At that time, the Abbot Yun She asked: 'Venerable Master, in what year did you begin practicing the Way?' The Master said: 'Abbot, come closer.' Yun She approached. The Master said: 'For example, Ajnatakaundinya (憍陳如, one of the first five disciples of the Buddha), in what year did he begin practicing the Way?' Yun She was at a loss. The Master shouted: 'You bed-wetting ghost!'
Chan Master You of Tiangai Mountain
A monk asked: 'When a student intends to read the scriptures, what should he do?' The Master said: 'Since you are a great merchant, why seek small profits?'
[Verse] There is a monastery named Immaculate Pure Light. A bathhouse was built. Someone asked: 'Since it is Immaculate Pure Light, why build a bathhouse?' The monk was speechless. Later, they asked the Master to answer on his behalf. The Master said: 'On an autumn night with a bright moon, it is not for displaying reunion.'
Chan Master Lingui of Triangle Peak
Initially, he visited Chan Master Qingping. Qingping asked: 'What have you come to do?' The Master said: 'I have come to pay respects.' Qingping said: 'To whom are you paying respects?' The Master said: 'I have come specifically to pay respects to the Venerable Master.' Qingping said 'Tchaw!' and said: 'You dull-rooted monk!' The Master then paid respects. Qingping chopped the Master's neck once with his hand. From this, he understood the meaning.
Chan Master Ganwen of Touzi
The Master was traveling in the mountains and saw a cicada's shell. An attendant asked: 'The shell is here; where has the cicada gone?' The Master picked up the shell and shook it three or five times near his ear, making a cicada sound. The attendant then became enlightened.
A monk asked: 'The father does not submit; why does he submit to the son?' The Master said: 'How could it be someone else's household matter?' Question: 'Do the father and son belong to merit or not?' The Master said: 'They do not belong.'
曰不屬功底如何。師曰。父子各自脫。曰為甚麼如此。師曰。汝與我會。
牛頭微禪師
上堂。三世諸佛。用一點伎倆不得。天下老師。口似匾擔。諸人作么生。大不容易。除非知有。余莫能知。
盤山二世禪師
僧問。如何出得三界。師曰。在里頭來多少時邪。曰如何出得。師曰。青山不礙白雲飛。
九嵕敬慧禪師
僧問。解脫深坑。如何過得。師曰。不求過。曰如何過得。師曰。求過亦非。
觀音巖俊禪師
嘗經鳳林深谷。欻睹珍寶發現。同侶相顧。意將取之。師曰。古人鋤園。觸黃金若瓦礫。待吾菅覆頂。須此供四方僧。言訖捨去。
○謁投子。子問。昨夜宿何處。師曰。不動道場。子曰。既言不動。曷由至此。師曰。至此豈是動邪。子曰。元來宿不著處。投子默許之。
濠州思明禪師
僧問。如何是清凈法身。師曰。屎里蛆兒。頭出頭沒。
谷山有緣禪師
【頌】僧問。如何是祖師西來意。師曰。夜半烏兒頭戴雪。天明啞子抱頭歸【增收】。
問一撥便轉時如何。師曰。野馬走時鞭轡斷。石人撫掌笑呵呵。
泐潭延茂禪師
僧問。如何是古佛心。師曰。終不道土木瓦礫是。
○問如何是和尚正主
。師曰。畫鼓連椎響。耳畔不聞聲。
鳳棲同安院常察禪師
【頌】僧問。如何是鳳棲家風。師曰。鳳棲無家風。曰既是鳳棲。為甚麼無家風。師曰。不迎賓。不待客。曰恁么則四海蔘尋。當爲何事。師曰。盤饤自有旁人施。
○問祖意教意。是同是別。師曰。鐵狗吠石牛。幻人看月色。
○問如何是披毛戴角底人。師曰。蓑衣箬笠賣黃金。幾個相逢不解喚。
○問學人未曉時機。乞師指示。師曰。參差松竹煙籠薄。重疊峰巒月上遲。僧擬進語。師曰。劍甲未施。賊身已露。僧曰。何也。師曰。精陽不剪霜前竹。水墨徒夸海上龍。僧繞禪床而出。師曰。閉目食蝸牛。一場酸澀苦。
【頌】問如何是祖師西來意。師曰。犀牛玩月紋生角。像被雷驚花入牙。
○座主問三乘十二分教。某甲粗知。未審和尚說何法示人。師曰。我說一乘法。曰如何是一乘法。師曰。幾般云色出峰頂。一樣泉聲落檻前。曰不問這個。如何是一乘法。師曰。你不妨靈利。
○玩月次。謂僧曰。奇哉奇哉。星明月朗。足可觀瞻。豈異道乎。僧曰。如何是道。師曰。汝試道看。曰彼自無瘡。勿傷之也。師曰。負笈攻文。不閑弓矢。
○問僧。近離何處。曰江西。師曰。江西法道。何似此間。
【現代漢語翻譯】 現代漢語譯本： 師父說：『畫鼓連椎響，耳畔不聞聲。』
鳳棲同安院常察禪師
【頌】僧人問：『如何是鳳棲（Fengqi，地名）的家風？』師父說：『鳳棲沒有家風。』僧人說：『既然是鳳棲，為什麼沒有家風？』師父說：『不迎接賓客，不招待客人。』僧人說：『這樣說來，四海蔘訪尋覓，又該爲了什麼事呢？』師父說：『盤中的食物自然有旁人施捨。』
○問：『祖意（Zuyi，禪宗用語，指禪宗的根本宗旨）和教意（Jiaoyi，佛教的教義），是相同還是不同？』師父說：『鐵狗吠石牛，幻人看月色。』
○問：『如何是披毛戴角底人（Pimaodaiaojudiren，指尚未開悟，仍受業力束縛的人）？』師父說：『蓑衣箬笠賣黃金，幾個相逢不解喚。』
○問：『學人尚未明白時機，懇請師父指示。』師父說：『參差松竹煙籠薄，重疊峰巒月上遲。』僧人想要進一步說話，師父說：『劍甲未施，賊身已露。』僧人說：『為什麼這樣說？』師父說：『精陽不剪霜前竹，水墨徒夸海上龍。』僧人繞著禪床走了出去。師父說：『閉目食蝸牛，一場酸澀苦。』
【頌】問：『如何是祖師西來意（Zushixilaiyi，指禪宗的根本宗旨）？』師父說：『犀牛玩月紋生角，像被雷驚花入牙。』
○座主（Zuozhu，精通經論的僧人）問：『三乘十二分教（Shengshierfenjiao，佛教的各種教義分類），我大致瞭解。不知道和尚您用什麼法來開示世人？』師父說：『我說一乘法（Yishengfa，佛教的最高教義）。』僧人說：『如何是一乘法？』師父說：『幾般云色出峰頂，一樣泉聲落檻前。』僧人說：『我不問這個，如何是一乘法？』師父說：『你不妨靈利。』
○賞月時，對僧人說：『奇哉奇哉，星明月朗，足可觀瞻，豈異道乎？』僧人說：『如何是道（Dao，佛教真理）？』師父說：『你試說看。』僧人說：『彼自無瘡，勿傷之也。』師父說：『負笈攻文，不閑弓矢。』
○問僧人：『最近從哪裡來？』僧人說：『江西。』師父說：『江西的法道，和這裡相比如何？』
【English Translation】 English version: The master said, 'The painted drum sounds with a connected mallet, yet no sound is heard beside the ear.'
Chan Master Changcha of Tong'an Temple in Fengqi
[Verse] A monk asked, 'What is the family style of Fengqi (Fengqi, place name)?' The master said, 'Fengqi has no family style.' The monk said, 'Since it is Fengqi, why is there no family style?' The master said, 'It does not welcome guests, nor does it entertain them.' The monk said, 'In that case, what is the purpose of seeking and searching in all directions?' The master said, 'The dishes are naturally provided by others.'
○ Asked, 'Are the ancestral intent (Zuyi, Zen term, referring to the fundamental principle of Zen) and the teaching intent (Jiaoyi, Buddhist doctrine) the same or different?' The master said, 'An iron dog barks at a stone ox; an illusory person watches the moon.'
○ Asked, 'What is a person wearing fur and horns (Pimaodaiaojudiren, referring to someone who is not yet enlightened and still bound by karma)?' The master said, 'Wearing a straw raincoat and bamboo hat, selling gold; how many meet but do not know how to call out.'
○ Asked, 'This student does not yet understand the timing; I beg the master to instruct me.' The master said, 'Scattered pines and bamboos are veiled in thin mist; overlapping peaks and ridges, the moon rises late.' The monk intended to speak further, but the master said, 'The armor has not been put on, yet the thief's body is already exposed.' The monk said, 'Why is that?' The master said, 'The essence of yang is not cut from the bamboo before the frost; ink paintings vainly boast of dragons on the sea.' The monk walked around the meditation platform and left. The master said, 'Eating snails with closed eyes, a scene of sourness and bitterness.'
[Verse] Asked, 'What is the meaning of the Patriarch's coming from the West (Zushixilaiyi, referring to the fundamental principle of Zen)?' The master said, 'A rhinoceros plays with the moon, patterns grow on its horn; an elephant is startled by thunder, flowers enter its tusks.'
○ A lecturer (Zuozhu, a monk proficient in scriptures and treatises) asked, 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings (Shengshierfenjiao, various classifications of Buddhist doctrines). I do not know what Dharma the venerable monk uses to instruct people?' The master said, 'I speak of the One Vehicle Dharma (Yishengfa, the highest Buddhist doctrine).' The monk said, 'What is the One Vehicle Dharma?' The master said, 'Several kinds of cloud colors emerge from the peak; the same sound of a spring falls before the railing.' The monk said, 'I am not asking about that; what is the One Vehicle Dharma?' The master said, 'You are quite clever.'
○ While admiring the moon, he said to the monk, 'How wondrous, how wondrous! The stars are bright and the moon is clear, enough to be admired. How is this different from the Dao (Dao, Buddhist truth)?' The monk said, 'What is the Dao?' The master said, 'You try to say it.' The monk said, 'It has no wound of its own; do not harm it.' The master said, 'Carrying books to study, not familiar with bows and arrows.'
○ Asked a monk, 'Where did you recently come from?' The monk said, 'Jiangxi.' The master said, 'How is the Dharma way in Jiangxi compared to here?'
曰賴遇問著某甲。若問別人。則禍生也。師曰。老僧適來造次。曰某甲不是嬰兒。徒用止啼黃葉。師曰。傷鱉恕龜。殺活由我。
禾山無殷禪師
謁九峰。峰問。汝遠遠而來。暉暉隨眾。見何境界而可修行。由何徑路而能出離。師曰。重昏廓辟。盲者自盲。峰乃許入室。后住禾山。學徒濟濟。諸方降嘆。
○江南李氏。召而問曰。和尚何處來。師曰。禾山來。曰山在甚麼處。師曰。人來朝鳳闕。山嶽不曾移。國主重之。
○僧問。仰山插鍬意旨如何。師曰汝問我。曰玄沙踏倒鍬。又作么生。師曰。我問汝。曰未辨其宗。如何體悉。師曰。頭大尾尖。
【評】【頌】問習學謂之聞。絕學謂之鄰。過此二者謂之真過。如何是真過。師曰。禾山解打鼓。曰如何是真諦。師曰。禾山解打鼓。又問即心即佛則不問。如何是非心非佛。師曰。禾山解打鼓。曰如何是向上事。師曰。禾山解打鼓。
○問萬法齊興時如何。師曰。禾山解打鼓(按五燈。有此一問。諸方祇說禾山四打鼓)。
洪州泐潭牟禪師
僧問。如何是學人著力處。師曰。正是著力處。
六通院紹禪師
僧問。不出咽喉唇吻事如何。師曰。待汝一钁斸斷巾子山。我亦不向汝道。
云蓋志罕禪師
【現代漢語翻譯】 現代漢語譯本： 有人問賴遇禪師關於某甲（指特定的人，此處指自己）的事情。如果問別人，就會有禍事發生。賴遇禪師說：『老衲剛才冒昧了。』那人說：『某甲不是嬰兒，不要用黃葉來哄我停止哭泣。』賴遇禪師說：『原諒受傷的鱉，饒恕烏龜。殺與活都由我決定。』
禾山無殷禪師
去拜訪九峰禪師。九峰禪師問：『你遠遠地來，跟隨大眾行動。見到什麼樣的境界才可以修行？通過什麼樣的途徑才能出離？』無殷禪師說：『重重昏暗完全消散，盲人自己還是盲人。』九峰禪師於是允許他進入內室。後來無殷禪師住在禾山，學徒眾多，各方都讚歎。
江南李氏（南唐時期937年-975年）召見他，問道：『和尚從哪裡來？』無殷禪師說：『從禾山來。』李氏說：『山在哪裡？』無殷禪師說：『人們來朝拜皇宮，山嶽不曾移動。』國主很器重他。
有僧人問：『仰山（唐代禪師）插鍬的意旨是什麼？』無殷禪師說：『你問我。』僧人說：『玄沙（唐代禪師）踏倒鍬，又怎麼樣呢？』無殷禪師說：『我問你。』僧人說：『我還不明白其中的宗旨，如何體會？』無殷禪師說：『頭大尾尖。』
【評】【頌】問學習叫做『聞』，超越學習叫做『鄰』，超過這兩者叫做『真過』。什麼是『真過』？無殷禪師說：『禾山會打鼓。』什麼是『真諦』？無殷禪師說：『禾山會打鼓。』又問：『即心即佛就不問了，如何是『非心非佛』？』無殷禪師說：『禾山會打鼓。』問：『什麼是向上事？』無殷禪師說：『禾山會打鼓。』
有人問：『萬法同時興起時如何？』無殷禪師說：『禾山會打鼓。』（按《五燈會元》記載，有此一問，各方只說禾山四打鼓）。
洪州泐潭牟禪師
有僧人問：『如何是學人著力處？』牟禪師說：『正是著力處。』
六通院紹禪師
有僧人問：『不通過咽喉和嘴唇說出的事情是什麼？』紹禪師說：『等你用鋤頭砍斷巾子山，我也不會告訴你。』
云蓋志罕禪師
【English Translation】 English version: Someone asked Layu (Zen master's name) about a certain person (Moujia, referring to oneself here). If you ask others, disaster will occur. The master said, 'This old monk was presumptuous just now.' The person said, 'Moujia is not a baby; don't use yellow leaves to stop my crying.' The master said, 'Forgive the injured turtle, spare the tortoise. Killing or saving is up to me.'
Zen Master Wuyin of Mount He
Visited Jiufeng (Zen master's name). Jiufeng asked, 'You have come from afar, following the crowd. What kind of realm must you see to cultivate? Through what path can you escape?' Wuyin said, 'The heavy darkness is completely dispelled, but the blind are still blind.' Jiufeng then allowed him to enter the inner chamber. Later, Wuyin lived on Mount He, with many students, and all sides praised him.
Li of Jiangnan (Southern Tang Dynasty, 937-975 AD) summoned him and asked, 'Where does the monk come from?' Wuyin said, 'From Mount He.' Li said, 'Where is the mountain?' Wuyin said, 'People come to worship the imperial palace, but the mountains have not moved.' The ruler valued him greatly.
A monk asked, 'What is the meaning of Yangshan (Zen master of the Tang Dynasty) planting a hoe?' Wuyin said, 'You ask me.' The monk said, 'What about Xuansha (Zen master of the Tang Dynasty) kicking over the hoe?' Wuyin said, 'I ask you.' The monk said, 'I don't understand the principle yet; how can I comprehend it?' Wuyin said, 'Big head, pointed tail.'
[Commentary] [Eulogy] Asking about learning is called 'hearing,' surpassing learning is called 'neighboring,' and exceeding both is called 'true passing.' What is 'true passing?' Wuyin said, 'Mount He knows how to beat the drum.' What is 'true meaning?' Wuyin said, 'Mount He knows how to beat the drum.' Again, he asked, 'I won't ask about 'mind is Buddha'; what about 'neither mind nor Buddha'?' Wuyin said, 'Mount He knows how to beat the drum.' He asked, 'What is the matter of upward progress?' Wuyin said, 'Mount He knows how to beat the drum.'
Someone asked, 'What happens when all dharmas arise simultaneously?' Wuyin said, 'Mount He knows how to beat the drum.' (According to the Wudeng Huiyuan, there is this question, and all sides only say Mount He beats the drum four times).
Zen Master Mou of Letan in Hongzhou
A monk asked, 'What is the place where a student should exert effort?' Mou said, 'It is precisely the place where you are exerting effort.'
Zen Master Shao of Liutong Temple
A monk asked, 'What is the matter that does not come out of the throat or lips?' Shao said, 'When you cut off Mount Jinzi with a hoe, I still won't tell you.'
Zen Master Zhihan of Mount Yungai
僧問。如何是須彌頂上浪滔天。師曰。文殊正作鬧。曰如何是正位中事。師曰。不向機前展大悲。
○問如何是那邊人。師曰。鋒前不露影。句后覓無蹤。
新羅國瑞巖禪師
僧問。黑白兩亡開佛眼時如何。師曰。恐你守內。
○問如何是誕生王子。師曰。深宮引不出。曰如何是朝生王子。師曰。宮中不列位。曰如何是末生王子。師曰。處處無標的。不展萬人機。
新羅國百巖禪師
【頌】僧問。如何是禪。師曰。古冢不為家。曰如何是道。師曰。徒勞車馬跡。曰如何是教。師曰。貝葉收不盡。
新羅國大嶺禪師
僧問。古人道。祇到潼關便即休。會了便休未會便休。師曰。祇為迷途中活計。曰離卻迷途。還得其中活計也無。師曰。體即得。當即不得。曰既是體得。為甚麼當不得。師曰。體是甚麼人分上事。曰其中事若何。師曰。不作尊貴。
○問如何是用中無礙。師曰。一片白雲繚亂飛。
【頌】問如何是一切處清凈。師曰。截瓊枝寸寸是寶。析栴檀片片皆香。
禾山師陰禪師
僧問。王子未來登。誰人當治化。師曰。閫外不行邊塞令。將軍自致太平年。曰甚麼則治化之功猶不當。師曰。亦有當。曰如何是當。師曰。十方國土盡
【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是須彌山頂上波濤洶涌？』 禪師說：『文殊菩薩正在那裡喧鬧。』 僧人問：『什麼是正位中的事情？』 禪師說：『不在機鋒之前展現大悲心。』
僧人問：『什麼是那邊的人？』 禪師說：『鋒芒之前不露身影，話語之後尋覓無軌跡。』
新羅國瑞巖禪師
僧人問：『黑白兩邊都消失，開啟佛眼時如何？』 禪師說：『恐怕你執守于內在。』
僧人問：『什麼是剛誕生的王子？』 禪師說：『深宮之中引不出來。』 僧人問：『什麼是朝生的王子？』 禪師說：『宮中沒有他的位列。』 僧人問：『什麼是末生的王子？』 禪師說：『處處沒有標記，不展現萬人之機。』
新羅國百巖禪師
【頌】僧人問：『什麼是禪？』 禪師說：『古老的墳墓不是家。』 僧人問：『什麼是道？』 禪師說：『徒勞地留下車馬的痕跡。』 僧人問：『什麼是教？』 禪師說：『貝葉經也收錄不完。』
新羅國大嶺禪師
僧人問：『古人說，『只到潼關（地名）便停止。』 會了便停止，未會便停止。』 禪師說：『只是在迷途中求生存的計策。』 僧人問：『離開迷途，還能得到其中的生存計策嗎？』 禪師說：『體悟可以，當下不行。』 僧人問：『既然是體悟了，為什麼當下不行？』 禪師說：『體悟是什麼人的分內事？』 僧人問：『其中的事情如何？』 禪師說：『不作尊貴之態。』
僧人問：『如何是用中無礙？』 禪師說：『一片白雲繚亂地飛舞。』
【頌】問：『如何是一切處清凈？』 禪師說：『截斷的瓊枝寸寸都是寶，剖析的栴檀片片都散發香氣。』
禾山師陰禪師
僧人問：『王子未來登位，誰人來治理教化？』 禪師說：『閫（kǔn）外不行邊塞的命令，將軍自然帶來太平的年景。』 僧人問：『什麼才是治理教化的功勞仍然不相稱？』 禪師說：『也有相稱的。』 僧人問：『如何是相稱？』 禪師說：『十方國土都...』
【English Translation】 English version A monk asked: 'What is the raging wave on the summit of Mount Sumeru (mythical mountain at the center of the universe)?' The Master said: 'Manjusri (Bodhisattva of wisdom) is making a ruckus.' The monk asked: 'What is the matter within the proper position?' The Master said: 'Do not display great compassion before the opportune moment.'
A monk asked: 'What is a person from the other shore?' The Master said: 'Does not reveal a shadow before the blade, seeks no trace after the phrase.'
Zen Master Ruiryan of Silla (ancient Korean kingdom)
A monk asked: 'When black and white both disappear, how is the opening of the Buddha-eye?' The Master said: 'I fear you are guarding the inner.'
A monk asked: 'What is a newly born prince?' The Master said: 'Cannot be led out from the deep palace.' The monk asked: 'What is a prince born in the morning?' The Master said: 'Not listed in the palace ranks.' The monk asked: 'What is a prince born at the end?' The Master said: 'Nowhere has a mark, does not display the opportunity for ten thousand people.'
Zen Master Baegam of Silla (ancient Korean kingdom)
[Verse] A monk asked: 'What is Zen (meditative state)?' The Master said: 'An ancient tomb is not a home.' The monk asked: 'What is the Tao (the Way)?' The Master said: 'Vainly leaving traces of carriages and horses.' The monk asked: 'What is the Teaching?' The Master said: 'The palm-leaf scriptures cannot be fully collected.'
Zen Master Daeryeong of Silla (ancient Korean kingdom)
A monk asked: 'An ancient person said, 'Just stop at Tong Pass (place name). Stop if you understand, stop if you don't understand.' The Master said: 'It's just a livelihood in the midst of delusion.' The monk asked: 'Apart from delusion, can one still obtain the livelihood within it?' The Master said: 'Understanding is possible, acting upon it is not.' The monk asked: 'Since it is understanding, why is acting upon it not possible?' The Master said: 'Whose business is understanding?' The monk asked: 'How is the matter within it?' The Master said: 'Do not act with nobility.'
A monk asked: 'How is unobstructedness in application?' The Master said: 'A patch of white cloud flies in confusion.'
[Verse] Asked: 'How is purity in all places?' The Master said: 'Cut the jade branches, every inch is treasure; split the sandalwood, every piece is fragrant.'
Zen Master Heshan Shiyin
A monk asked: 'If the prince has not yet ascended the throne, who will govern and transform?' The Master said: 'Beyond the inner chambers, border commands are not carried out; the general himself brings years of peace.' The monk asked: 'What is the merit of governing and transforming that is still not appropriate?' The Master said: 'There is also appropriateness.' The monk asked: 'How is it appropriate?' The Master said: 'The ten directions of lands are all...'
屬於王。
○問如何是佛。師曰。承當者不是好手。
柘溪從實禪師
問僧。作甚麼來。曰親近來。師曰。任你白雲朝岳頂。爭奈青山不展眉。
青峰傳楚禪師
僧問。大事已明。為甚麼也如喪考妣。師曰。不得春風花不開。及至花開又吹落。
○問如何是一色。師曰。全無一滴水。浪激似銀山。
烏牙彥賓禪師
僧問。未作人身已前。作甚麼來。師曰。三腳石牛坡上走。一枝瑞草目前分。
永安靜禪師
僧問。知有道不得時如何。師曰。知有個甚麼。曰不可無去也。師曰。恁么則合道得。曰道即不無。爭奈語偏。師曰。水凍魚難躍。山寒花發遲。
○問如何是一色。師曰。易分雪裡粉。難辨墨中煤。
○問不可以智知。不可以識識時如何。師曰。鶴鷺並頭蹋雪睡。月明驚起兩遲疑。
鄧州中度禪師
僧問。如何是實際理地。不受一塵。佛事門中。不捨一法。師曰。真常塵不染。海納百川流。曰請和尚離聲色外答。師曰。木人常對語。有性不能言。
永安凈悟禪師
僧問。六門不通。如何達信。師曰。阇黎外邊與誰相識。
○問如何是西來意。師曰。海底泥牛吼。雲中木馬嘶。
木平善道禪師
【現代漢語翻譯】 現代漢語譯本： 屬於王。
問：什麼是佛？ 禪師說：承擔的人不是好手。
柘溪從實禪師
問僧人：你做什麼來的？ 答：親近而來。 禪師說：任憑白雲朝向岳頂，無奈青山依舊緊鎖眉頭。
青峰傳楚禪師
僧人問：大事已經明白，為什麼還如死了父母一般悲痛？ 禪師說：沒有春風，花不會開放；等到花開，又被風吹落。
問：如何是一色？ 禪師說：全無一滴水，浪花激起卻像銀山。
烏牙彥賓禪師
僧人問：未做人身之前，做什麼來的？ 禪師說：三腳石牛在山坡上走，一枝瑞草在眼前分明。
永安靜禪師
僧人問：知道有道卻說不出來時如何是好？ 禪師說：知道有個什麼？ 答：不能沒有去處啊。 禪師說：這樣就合道了。 答：道不是沒有，只是言語有所偏頗。 禪師說：水凍魚難以跳躍，山寒冷花開得遲。
問：如何是一色？ 禪師說：容易分辨雪裡的粉末，難以辨認墨中的煤炭。
問：不可以用智慧知，不可以用意識識時如何是好？ 禪師說：白鶴和鷺鳥並頭踏雪而眠，月亮明亮驚醒後兩者都遲疑不決。
鄧州中度禪師
僧人問：什麼是實際理地，不受一絲塵埃；佛事門中，不捨棄一法？ 禪師說：真常之性塵埃不染，大海能容納百川之水。 答：請和尚離開聲色之外回答。 禪師說：木人常常相對說話，有性卻不能言語。
永安凈悟禪師
僧人問：六根不通達，如何達到信？ 禪師說：你（阇黎）外面與誰相識？
問：如何是西來意（達摩祖師從西土來到東土的意圖）？ 禪師說：海底的泥牛在吼叫，雲中的木馬在嘶鳴。
木平善道禪師
【English Translation】 English version: Belongs to the king.
Question: What is Buddha? The Master said: The one who undertakes is not a good hand.
Chan Master Zhexi Congshi
Asked a monk: What are you doing here? Answered: Coming to get close. The Master said: Let the white clouds face the peak of Yue, but the green mountains still do not unfold their brows.
Chan Master Qingfeng Chuan Chu
A monk asked: The great matter is already clear, why is it like losing one's parents? The Master said: Without the spring breeze, the flowers will not bloom; when the flowers bloom, they are blown away again.
Question: What is 'one color'? The Master said: There is not a drop of water, but the waves are like silver mountains.
Chan Master Wuya Yanbin
A monk asked: Before becoming a human, what were you doing? The Master said: A three-legged stone ox walks on the hillside, a sprig of auspicious grass is clearly distinguished before your eyes.
Chan Master Yongan Jing
A monk asked: What if one knows the Dao but cannot express it? The Master said: What do you know? Answered: One cannot be without a place to go. The Master said: Then you are in accordance with the Dao. Answered: The Dao is not absent, but the words are biased. The Master said: The water is frozen and the fish can hardly leap, the mountain is cold and the flowers bloom late.
Question: What is 'one color'? The Master said: Easy to distinguish powder in the snow, difficult to distinguish coal in the ink.
Question: What if it cannot be known by wisdom, and cannot be recognized by consciousness? The Master said: Herons and egrets sleep head to head in the snow, the bright moon startles them and both hesitate.
Chan Master Dengzhou Zhongdu
A monk asked: What is the actual ground of principle, untouched by a single speck of dust; within the gate of Buddhist affairs, not abandoning a single dharma? The Master said: True constant nature is not stained by dust, the sea can accommodate hundreds of rivers. Answered: Please, Master, answer apart from sound and form. The Master said: Wooden people often speak to each other, but having nature, they cannot speak.
Chan Master Yongan Jingwu
A monk asked: If the six senses are not clear, how can one attain faith? The Master said: Who are you acquainted with outside, Ajari (Acharya, meaning teacher or instructor)?
Question: What is the meaning of the Xi Lai Yi (meaning the intention of Bodhidharma coming from the West)? The Master said: A mud ox roars at the bottom of the sea, a wooden horse neighs in the clouds.
Chan Master Muping Shandao
【頌】初謁洛浦。問一漚未發已前。如何辨其水脈。浦曰。移舟諳水脈。舉棹別波瀾。師不契。乃參蟠龍。語同前問。龍曰。移舟不別水。舉棹即迷源。師從此悟入。
【頌】僧問。如何是西來意。師曰。石羊頭子向東看。
崇福志禪師
僧問。供養百千諸佛。不如供養一無心道人。未審諸佛有何過。無心道人有何德。師曰。雪深宜近火。身暖覺春遲。
鷲嶺善本禪師
浴次。僧問。和尚是離垢人。為甚麼卻浴。師曰。定水湛然滿。浴此無垢人。
大安興古禪師
僧問。維摩默然意旨如何。師曰。黯黑石牛兒。超然不出戶。
烏牙行朗禪師
僧問。迦葉上行衣。何人合得披。師曰。天然無相子。不掛出塵衣。
開山懷晝禪師
僧問。作何行業。即得不違于千聖。師曰。妙行無倫匹。情玄體自殊。
○問如何是塵中師。師曰。荊棘林中隨處到。栴檀林里任縱橫。
青峰山清勉禪師
僧問。如何是祖師西來意。師曰。耨池無一滴。四海自滔滔。
大宋
太宗皇帝
【頌】一日因僧朝見。帝問甚處來。對曰。廬山臥云庵。帝曰。朕聞臥云深處不朝天。為甚到此。僧無對(雪竇代云難逃至化)。
【頌
【現代漢語翻譯】 現代漢語譯本 【頌】當初拜訪洛浦（地名）時，（學僧）問：『在一漚（水泡）尚未生髮之前，如何辨別水的脈絡？』洛浦（地名）禪師回答：『移動船隻才能熟悉水的脈絡，舉起船槳才能分辨波浪。』學僧不領悟。於是去參訪蟠龍（地名）禪師，問了同樣的問題。蟠龍（地名）禪師回答：『移動船隻也不能分辨水，舉起船槳就迷失了源頭。』學僧從此領悟。 【頌】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用意）？』禪師回答：『石羊的頭朝著東方看。』 崇福志禪師 有僧人問：『供養百千諸佛，不如供養一個無心道人，請問諸佛有什麼過失？無心道人有什麼功德？』禪師回答：『雪深的時候適宜靠近火，身體溫暖了就覺得春天來得遲。』 鷲嶺善本禪師 （禪師）洗浴時，有僧人問：『和尚是遠離塵垢的人，為什麼還要洗浴？』禪師回答：『定水清澈而充滿，洗浴這無垢之人。』 大安興古禪師 有僧人問：『維摩（維摩詰，佛教在家菩薩的代表）默然不語的意旨是什麼？』禪師回答：『黯淡無光的石牛，超然地不走出家門。』 烏牙行朗禪師 有僧人問：『迦葉（摩訶迦葉，釋迦牟尼十大弟子之一）所傳的上行衣（袈裟），什麼樣的人才配得上披？』禪師回答：『天然沒有形相的人，不需掛著出世的衣服。』 開山懷晝禪師 有僧人問：『做什麼樣的行業，才能不違背千聖（眾多的聖人）？』禪師回答：『微妙的修行沒有可以相比的，情理玄妙，本體自然不同。』 有僧人問：『什麼是塵中的老師？』禪師回答：『在荊棘林中隨處都能到達，在旃檀林里任意縱橫。』 青峰山清勉禪師 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用意）？』禪師回答：『耨池（龍名）沒有一滴水，四海自然波濤洶涌。』 大宋 太宗皇帝（976年-997年） 【頌】一天，因為僧人來朝見，皇帝問：『從哪裡來？』（僧人）回答：『廬山臥云庵。』皇帝說：『我聽說臥云庵深處不朝拜天子，為什麼到這裡來？』僧人無言以對。（雪竇禪師代答說：難以逃脫至高的教化。） 【頌】
【English Translation】 English version 【Verse】When first visiting Luopu (place name), a monk asked: 'Before a bubble arises, how can one discern the water's veins?' Luopu (place name) replied: 'Moving the boat, one becomes familiar with the water's veins; raising the oar, one distinguishes the waves.' The monk did not understand. Then he visited Panlong (place name), asking the same question. Panlong (place name) replied: 'Moving the boat does not distinguish the water; raising the oar迷失the source.' From this, the monk attained enlightenment. 【Verse】A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The master said: 'The stone sheep's head looks eastward.' Chan Master Chongfu Zhi A monk asked: 'Offering to hundreds of thousands of Buddhas is not as good as offering to a mind-less Taoist. May I ask, what faults do the Buddhas have? What virtues does the mind-less Taoist possess?' The master said: 'When the snow is deep, it is good to be near the fire; when the body is warm, one feels spring is late in coming.' Chan Master Jiuling Shanben During bathing, a monk asked: 'Venerable Sir, you are a person free from defilement, why do you still bathe?' The master said: 'The Samadhi water is clear and full, bathing this undefiled person.' Chan Master Da'an Xinggu A monk asked: 'What is the meaning of Vimalakirti's (Vimalakirti, representative of Buddhist lay bodhisattvas) silence?' The master said: 'A dark and dull stone ox, transcendently does not leave the house.' Chan Master Wuya Xinglang A monk asked: 'Who is worthy to wear Kashyapa's (Mahakashyapa, one of Shakyamuni Buddha's ten great disciples) upper garment (袈裟kasaya)?' The master said: 'A naturally formless person does not need to wear worldly clothes.' Chan Master Kaishan Huaizhou A monk asked: 'What kind of practice should one engage in to avoid contradicting the thousands of sages?' The master said: 'The wonderful practice is unparalleled; the essence of feeling is mysterious, and the substance is naturally different.' A monk asked: 'What is a teacher in the dust?' The master said: 'One can reach anywhere in the thorny forest, and roam freely in the sandalwood forest.' Chan Master Qingfengshan Qingmian A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The master said: 'Not a drop in the Nuo Pond (dragon name), yet the four seas are naturally滔滔surging.' Great Song Dynasty Emperor Taizong (976-997) 【Verse】One day, because a monk came to pay respects, the Emperor asked: 'Where do you come from?' The monk replied: 'Woyun Hermitage on Mount Lu.' The Emperor said: 'I have heard that in the depths of Woyun Hermitage, one does not pay homage to the Emperor, why have you come here?' The monk was speechless. (Chan Master Xuedou replied on his behalf: It is difficult to escape the supreme transformation.) 【Verse】
】因僧入對次。奏曰。陛下還記得么。帝曰。甚處相見來。奏曰。靈山一別。直至如今。帝曰。卿以何為驗。僧無對(雪竇代云。貧道得得而來)。
【頌】帝嘗夢神人報曰。請陛下發菩提心。因早朝宣問左右街。菩提心作么生髮。街無對(雪竇代云。實謂今古罕聞)。
【頌】一日朝罷。帝擎缽問丞相王隨曰。既是大庾嶺頭提不起。為甚麼卻在朕手裡。隨無對。
孝宗皇帝
【頌】宣問。靈隱佛照光禪師曰。釋迦佛入山修道。六年而成。所成者何事。請師明說。對曰。將謂陛下忘卻。
未詳法嗣
茶陵郁山主
【頌】不曾行腳。因廬山有化主至。論及宗門中事。教令看僧問法燈。百尺竿頭。如何進步。燈云惡。凡三年。一日乘驢度橋。一踏橋板而墮。忽然大悟。遂有頌曰。我有神珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。因茲更不遊方。
先凈照禪師
問楞嚴大師。經中道若能轉物。即同如來。若被物轉。即名凡夫。祇如升元閣。作么生轉。嚴無對。
東山雲頂禪師
道學有聞。叢林稱為頂三教。一日九龍觀道士。並三士人。請上堂。儒門畫八卦。造契書。不救六道輪迴。道門朝九皇。煉真氣。不達三祇劫數。我釋迦世尊。洞三
【現代漢語翻譯】 現代漢語譯本： 【公案】因為僧人入宮應對。皇帝問道：『陛下還記得嗎？』皇帝說：『在哪裡見過？』僧人回答：『靈山（佛陀講經說法之地）一別，直到如今。』皇帝說：『你用什麼來驗證？』僧人無言以對。（雪竇禪師代答說：『貧道一路走來。』）
【頌】皇帝曾經夢見神人告知：『請陛下發菩提心（覺悟之心）。』因此早朝時詢問左右大臣：『菩提心如何生髮？』大臣們無言以對。（雪竇禪師代答說：『實在可以說是古今罕聞。』）
【頌】一日退朝後，皇帝手捧缽盂問丞相王隨：『既然在大庾嶺（地名）頭提不起，為什麼卻在朕手裡？』王隨無言以對。
孝宗皇帝（南宋皇帝，1127-1194）
【頌】宣召詢問靈隱佛照光禪師：『釋迦佛（佛教創始人）入山修道，六年而成，所成的是什麼事？請禪師明說。』禪師回答說：『還以為陛下忘記了。』
未詳法嗣
茶陵郁山主
【頌】不曾行腳參學，因為廬山有住持前來，談論宗門中的事情，教他參看僧人問法燈禪師的公案：『百尺竿頭，如何進步？』法燈禪師回答說：『惡！』凡三年，一日乘驢過橋，一腳踏斷橋板而墜落，忽然大悟，於是作頌說：『我有一顆神珠，久被塵勞關鎖。今朝塵盡光生，照破山河萬朵。』因此不再四處遊方。
先凈照禪師
問楞嚴大師：《楞嚴經》中說道：『若能轉物，即同如來（佛的稱號）；若被物轉，即名凡夫。』那麼升元閣，怎麼轉？』楞嚴大師無言以對。
東山雲頂禪師
以道學聞名，叢林中稱他為『頂三教』。一日，九龍觀道士，以及三位士人，請他上堂說法。儒門畫八卦，造契書，不能救度六道輪迴。道門朝拜九皇，煉真氣，不能達到三祇劫數。我釋迦世尊（佛教創始人），洞察三
【English Translation】 English version: 【Case】Because a monk entered the palace to respond. The emperor asked, 'Does Your Majesty still remember?' The emperor said, 'Where did we meet?' The monk replied, 'Since our parting at Ling Mountain (where Buddha preached), until now.' The emperor said, 'What do you use as proof?' The monk had no reply. (Zen Master Xuedou answered on his behalf, 'This poor monk has come all the way here.')
【Verse】The emperor once dreamed that a divine person told him, 'Please, Your Majesty, arouse the Bodhi mind (mind of enlightenment).' Therefore, during the morning court, he asked the officials on the left and right, 'How does the Bodhi mind arise?' The officials had no reply. (Zen Master Xuedou answered on his behalf, 'It can truly be said to be rarely heard of in ancient and modern times.')
【Verse】One day after court, the emperor held a bowl and asked Prime Minister Wang Sui, 'Since it cannot be lifted at the top of Dayu Ridge (place name), why is it in my hands?' Wang Sui had no reply.
Emperor Xiaozong (Southern Song Dynasty emperor, 1127-1194)
【Verse】He summoned and asked Zen Master Fozhao Guang of Lingyin Temple, 'Shakyamuni Buddha (founder of Buddhism) entered the mountains to cultivate the Way and achieved it in six years. What was achieved? Please explain it clearly, Master.' The Zen Master replied, 'I thought Your Majesty had forgotten.'
Lineage of Dharma Heir unknown
Mountain Master Yu of Chaling
【Verse】He had never traveled to study, because a resident monk from Mount Lu came and discussed matters of the Zen school, teaching him to look at the case of the monk asking Zen Master Fadeng, 'How to take a step forward from the top of a hundred-foot pole?' Zen Master Fadeng replied, 'Evil!' For three years, one day while riding a donkey across a bridge, one foot broke through the bridge plank and he fell, suddenly realizing enlightenment. Thereupon he composed a verse saying, 'I have a divine pearl, long locked by worldly dust. Today the dust is gone and light is born, illuminating myriad mountains and rivers.' Therefore, he no longer traveled around.
Zen Master Jingzhao
Asked Great Master Lengyan, 'The Shurangama Sutra says, 'If one can turn things, one is the same as the Tathagata (title of Buddha); if one is turned by things, one is called a common person.' Then how does the Shengyuan Pavilion turn?' Great Master Lengyan had no reply.
Zen Master Yunding of Dongshan
He was known for his Daoist learning, and the monastic community called him 'Top Three Teachings.' One day, a Daoist priest from Jiulong Temple, along with three scholars, invited him to ascend the hall to preach. The Confucian school draws trigrams and creates contracts, but cannot save from the six paths of reincarnation. The Daoist school worships the Nine Emperors and refines true qi, but cannot reach the three asamkhya kalpas. Our Shakyamuni Buddha (founder of Buddhism), penetrates the three
祇劫數。救六道輪迴。以大愿攝人天。如風輪持日月。以大智破生死。若劫火焚秋毫。入得我門者。自然轉變天地。幽察鬼神。使須彌鐵圍。大地大海。入一毛孔中。一切眾生。不覺不知。我說此法門如虛空俱含萬象。一為無量。無量為一。若人得一。即萬事畢。珍重。
云幽重惲禪師
上堂。云幽一隻箭。虛空無背面。射去遍十方。要且無人見。時有僧問。如何是和尚一隻箭。師曰。盡大地人無髑髏。
樓子和尚
【頌】一日偶經遊街市間。于酒樓下整襪帶次。聞樓上唱曲云。你既無心我也休。忽然大悟。因號樓子焉。
天竺證悟法師
嘗患本宗學者。囿於名相。膠于筆錄。至以天臺之傳。為文字之學。南宗鄙之。乃謁護國此庵元禪師。夜語次。師舉東坡宿東林偈。且曰。也不易到此田地。庵曰。尚未見路徑。何言到耶。曰祇如他道。溪聲便是廣長舌。山色豈非清凈身。若不到此田地。如何有這個訊息。庵曰。是門外漢耳。曰和尚不吝。可為說破。庵曰。卻祇從這裡猛著精彩覷捕看。若覷捕得他破。則亦知本命元辰落著處。師通夕不寐。及曉鐘鳴。去其秘畜。以前偈別曰。東坡居士太饒舌。聲色關中欲透身。溪若是聲山是色。無山無水好愁人。特以告此庵。庵曰。向汝道。是
門外漢。師禮謝。未幾。有化馬祖殿瓦者。求語發揚。師書曰。寄語江西老古錐。從教日炙與風吹。兒孫不是無料理。要見冰消瓦解時。此庵見之笑曰。須是這阇黎始得。
本嵩律師
因無為居士楊杰請問。宣律師所講毗尼性體。師以偈答曰。情智何嘗異。犬吠蛇自行。終南的的意。日午打三更。
昔有老宿【頌】一夏不為師僧說話。有僧嘆曰。我祇恁么空過一夏。不敢望和尚說佛法。得聞正因兩字也得。老宿聞。乃曰。阇黎。莫𧬊速。若論正因。一字也無。道了叩齒云。適來無端。不合與么道。鄰壁有一老宿聞曰。好一釜羹。被一顆鼠糞污卻(雪竇代云。誰家釜內無一兩顆)。
【頌】昔有一僧。在經堂內不看經。每日打坐。藏主曰。何不看經。僧曰。某甲不識字。主曰。何不問人。僧近前叉手鞠躬曰。這個是甚麼字。主無對(大通本代云又道不識)。
昔二庵主住庵。【頌】旬日不相見。忽相會。上庵主問下庵主。多時不相見。向甚麼處去。下庵主曰。在庵中造個無縫塔。上庵主曰。某甲也要造一個。就兄借取塔樣子。下庵主曰。何不早說。恰被人借去了也
昔有老宿云。這一片田地。分付來多時也。我立地待汝構去(法眼云。山僧如今坐地。待汝構去。還有道理也無。那
【現代漢語翻譯】 現代漢語譯本：門外漢以師禮拜謝。不久，有個化緣修繕馬祖殿（Mazu Temple，禪宗祖師馬祖道一的殿堂）的瓦匠，請求開示。禪師寫道：『轉告江西（Jiangxi，地名）的老古錐（Lao Gu Chui，老朽的錐子，指老禪師）：任憑太陽曬和風吹。兒孫們不是沒有料理，要見冰消瓦解時。』此庵（Ci An，人名，另一位禪師）見了笑著說：『必須是這位禪師才行。』
本嵩律師（Ben Song Lv Shi，人名，一位律師）：
因為無為居士楊杰（Wuwei Jushi Yang Jie，人名）請教，宣律師（Xuan Lv Shi，人名）所講的毗尼（Vinaya，佛教戒律）性體。禪師用偈語回答說：『情智何嘗異，犬吠蛇自行。終南（Zhongnan，山名）的的意，日午打三更。』（情與智本來沒有差異，就像狗叫和蛇自行。終南山的的意，正午敲三更。）
過去有位老宿（Lao Su，老修行）【頌】整個夏天不和師僧說話。有個僧人嘆息說：『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』（Zheng Yin，正確的因）兩個字也好。』老宿聽了，就說：『阇黎（She Li，梵語，意為「老師」或「親教師」），不要著急。如果論『正因』，一個字也沒有。』說完敲齒說：『剛才無端，不該這麼說。』鄰壁有位老宿聽了說：『好一鍋羹，被一顆老鼠屎污染了。』（雪竇（Xue Dou，人名，禪師）代替他說：『誰家的鍋里沒有一兩顆老鼠屎？』）
【頌】過去有個僧人，在經堂內不看經，每天打坐。藏主（Cang Zhu，寺院藏經樓的負責人）說：『為什麼不看經？』僧人說：『我某甲（Mou Jia，古代人自稱的謙詞）不識字。』藏主說：『為什麼不問人？』僧人走上前叉手鞠躬說：『這個是什麼字？』藏主無言以對。（大通（Da Tong，人名，禪師）代替他說：『又說不識字。』）
過去兩位庵主（An Zhu，庵的住持）【頌】十幾天不相見。忽然相會，上庵主問下庵主：『多日不見，到什麼地方去了？』下庵主說：『在庵中造個無縫塔（Wu Feng Ta，比喻沒有破綻的境界）。』上庵主說：『我也要造一個，向兄長借個塔樣子。』下庵主說：『為什麼不早說，恰好被人借去了。』
過去有位老宿說：『這一片田地，交付來很久了，我站在這裡等你來構築。』（法眼（Fa Yan，人名，禪師）說：『山僧如今坐在這裡，等你來構築，還有道理嗎？』）
【English Translation】 English version: An outsider respectfully bowed to him as a teacher. Not long after, a tiler who was soliciting donations to repair the Mazu Hall (Mazu Temple, hall of Zen master Mazu Daoyi) requested guidance. The Zen master wrote: 'Tell the old worn-out awl (Lao Gu Chui, metaphor for an old Zen master) of Jiangxi (Jiangxi, place name): Let the sun scorch and the wind blow. It's not that the descendants are doing nothing; you must wait until the ice melts and the tiles disintegrate.' Ci An (Ci An, personal name, another Zen master) saw this and laughed, saying: 'It must be this Zen master who can say this.'
Lawyer Ben Song (Ben Song Lv Shi, personal name):
Because layman Wuwei Yang Jie (Wuwei Jushi Yang Jie, personal name) inquired about the nature of Vinaya (Vinaya, Buddhist precepts) as explained by Lawyer Xuan (Xuan Lv Shi, personal name), the Zen master replied with a verse: 'How are emotion and wisdom different? The dog barks, the snake goes its own way. The meaning of Zhongnan (Zhongnan, mountain name) is clear, striking the third watch at noon.'
In the past, there was an old monk (Lao Su, old practitioner) [Poem] who did not speak to the monks for an entire summer. A monk sighed and said: 'I have just wasted a summer like this, not daring to expect the monk to speak about the Dharma, even hearing the two words 'Correct Cause' (Zheng Yin, correct cause) would be good.' The old monk heard this and said: 'Ajari (She Li, Sanskrit, meaning 'teacher' or 'preceptor'), don't rush. If we talk about 'Correct Cause,' there isn't even a single word.' After saying this, he knocked his teeth and said: 'Just now, for no reason, I shouldn't have said that.' An old monk next door heard this and said: 'A good pot of soup, spoiled by a rat dropping.' (Xue Dou (Xue Dou, personal name, Zen master) said instead: 'Whose pot doesn't have one or two rat droppings?')
[Poem] In the past, there was a monk who did not read the scriptures in the scripture hall but meditated every day. The librarian (Cang Zhu, person in charge of the temple's scripture library) said: 'Why don't you read the scriptures?' The monk said: 'I, Mou Jia (Mou Jia, a humble way of referring to oneself in ancient times), don't know how to read.' The librarian said: 'Why don't you ask someone?' The monk stepped forward, clasped his hands, and bowed, saying: 'What is this character?' The librarian was speechless. (Da Tong (Da Tong, personal name, Zen master) said instead: 'You also say you don't know how to read.')
In the past, two hermitage masters (An Zhu, abbot of a hermitage) [Poem] did not see each other for ten days. Suddenly they met, and the upper hermitage master asked the lower hermitage master: 'I haven't seen you for many days, where have you been?' The lower hermitage master said: 'I am building a seamless pagoda (Wu Feng Ta, metaphor for a state without flaws) in the hermitage.' The upper hermitage master said: 'I also want to build one, can I borrow the pagoda design from you, brother?' The lower hermitage master said: 'Why didn't you say so earlier? It just happened to be borrowed by someone else.'
In the past, there was an old monk who said: 'This piece of land has been entrusted to me for a long time, I am standing here waiting for you to build it.' (Fa Yan (Fa Yan, personal name, Zen master) said: 'This mountain monk is now sitting here, waiting for you to build it, is there any reason in this?')
個親。那個疏。試裁斷看)。
○有僧因看法華經。至諸法從本來。常自寂滅相。忽疑不決。行住坐臥每自體究。都無所得。忽春月聞鷺聲。頓然開悟。遂續前偈曰。諸法從本來。常自寂滅相。春至百花開。黃鷺啼柳上。
○有僧與童子上經了。令持經著函內。童子曰。某甲念底著向那裡(法燈代云。汝念甚麼經)。
昔有官人作無鬼論。中夜揮毫次。忽見一鬼出雲。汝道無。我聻(五祖演云。老僧當時若見。但以手作鵓鳩嘴。向伊道。谷呱呱)
昔有婆子【頌】供養一庵主。經二十年。常令一二八女子。送飯給侍。一日令女子抱定曰。正恁么時如何。主曰。枯木倚寒巖。三冬無暖氣。女子舉似婆。婆曰。我二十年。祇供養得個俗漢。遂遣出。燒卻庵
陳道婆
嚐遍扣諸方名宿。後於長老山。凈和尚語下發明。有偈曰。高坡平頂上。儘是採樵翁。人人盡懷刀斧意。不見山花映水紅。
昔有婦人入院。行眾僧隨年錢。僧曰。聖僧前著一分。婦人曰。聖僧年多少。僧無對。法眼代云。心期滿處則知。
(會元六卷終)
禪宗正脈卷第三
音釋
逼(芒逼切廣韻道滿玉篇滿謂之逼也) 顗(以) 囁嚅(鑷如多口) 鈯(突音鈍也) 薦(薦音再也屢
【現代漢語翻譯】 現代漢語譯本 『個』和『親』，哪個更疏遠？試著裁斷看看）。
一位僧人因為閱讀《法華經》，讀到『諸法從本來，常自寂滅相』時，忽然疑惑不解。行走坐臥都在思考這個問題，卻一無所得。忽然有一天春天，聽到鷺鳥的叫聲，頓時開悟。於是續寫之前的偈語說：『諸法從本來，常自寂滅相。春至百花開，黃鷺啼柳上。』
一位僧人與童子誦經完畢，讓童子把經書放到經函里。童子說：『我念完的經放到哪裡呢？』（法燈禪師代為回答說：『你念的是什麼經？』）
過去有位官員寫《無鬼論》，半夜揮筆時，忽然看見一個鬼出現說：『你說沒有鬼，我呢？』（五祖演禪師說：『老僧當時如果見到，就用手做成鵓鳩的嘴，對它說：谷呱呱。』）
過去有位老婦人【頌】供養一位庵主，經過二十年。經常讓一個十六歲的女子送飯侍奉。一天，老婦人讓女子抱住庵主說：『正在這個時候怎麼樣？』庵主說：『枯木倚寒巖，三冬無暖氣。』女子把情況告訴老婦人，老婦人說：『我二十年，只供養了一個俗人。』於是趕走庵主，燒掉了庵。
陳道婆
曾經遍訪各地的名宿。後來在長老山，聽了凈和尚的話後有所領悟。有偈語說：『高坡平頂上，儘是採樵翁。人人盡懷刀斧意，不見山花映水紅。』
過去有位婦人到寺院，按照僧人的年齡佈施隨年錢。僧人說：『聖僧前放一份。』婦人問：『聖僧多少歲？』僧人無言以對。法眼禪師代為回答說：『心期滿處則知。』
（《會元》第六卷終）
《禪宗正脈》卷第三
音釋
逼(芒逼切廣韻道滿玉篇滿謂之逼也) 顗(以) 囁嚅(鑷如多口) 鈯(突音鈍也) 薦(薦音再也屢
【English Translation】 English version 『Ge』 (個 - this one) and 『qin』 (親 - close), which is more distant? Try to judge and see).
A monk, while reading the Lotus Sutra, upon reaching the lines 『All dharmas, from the very beginning, constantly possess the characteristic of tranquil extinction,』 suddenly became doubtful and could not resolve it. Whether walking, standing, sitting, or lying down, he constantly contemplated this, but gained nothing. Suddenly, one spring day, upon hearing the sound of a heron, he had a sudden enlightenment. Thereupon, he continued the previous verse, saying: 『All dharmas, from the very beginning, constantly possess the characteristic of tranquil extinction. When spring arrives, a hundred flowers bloom, a yellow heron cries above the willow trees.』
A monk and a young boy finished reciting a sutra. The monk told the boy to put the sutra in the case. The boy said, 『Where should I put the sutra that I have finished reciting?』 (Deng Fayan (法燈) answered on his behalf, 『What sutra did you recite?』)
In the past, there was an official who wrote 『On the Non-Existence of Ghosts.』 In the middle of the night, while wielding his brush, he suddenly saw a ghost appear and say, 『You say there are no ghosts, what about me?』 (Wuzu Yan (五祖演) said, 『If this old monk had seen it at that time, I would have made a pigeon's beak with my hand and said to it, 「Gugu gua gua.」』)
In the past, there was an old woman [頌 - verse] who made offerings to a hermitage master for twenty years. She always had a sixteen-year-old girl deliver food and attend to him. One day, the old woman had the girl embrace the master and said, 『What is it like at this very moment?』 The master said, 『A withered tree leans against a cold cliff; in the three winter months, there is no warmth.』 The girl told the old woman, who said, 『For twenty years, I have only been making offerings to a layman.』 Thereupon, she drove the master away and burned down the hermitage.
Chen Daopo (陳道婆)
She once visited famous monks everywhere. Later, at Elder Mountain, she had an awakening upon hearing the words of the monk Jing (凈). She had a verse that said: 『On the flat top of the high slope, all are woodcutters. Everyone harbors the intention of axes and knives, but they do not see the mountain flowers reflecting the red in the water.』
In the past, there was a woman who came to a monastery and gave 『following-age money』 (隨年錢) according to the monks' ages. A monk said, 『Put a portion before the Holy Monk.』 The woman asked, 『How old is the Holy Monk?』 The monk had no answer. Fayan (法眼) answered on his behalf, 『You will know when the time is fulfilled.』
(End of Volume Six of Hui Yuan (會元))
The Orthodox Lineage of Chan Buddhism, Volume Three
Phonetic Annotations
逼 (bī - to force, press) 顗 (yǐ - respectful) 囁嚅 (niè rú - to stammer) 鈯 (tú - dull) 薦 (jiàn - repeatedly)
也) 撜(根) 跶(揵) 較(角教二音直也大略也著明貌) 嚚(銀) 勉(免) 臔(蜆) 瞥(驚入聲暫見也) 钁(居縛大鋤) 橈(饒) 駐(住) 垛(妥) 滲(森去聲) 屹(魚乞) 鍬(此遙鏵插) 石 矚(燭) 畬(于音三歲田賒音火種田) 猱(奴力猴屬) 僖(希) 締(第) 儆(景音戒也) 蛻(稅音解也) 鹵/八/夕 欻(薰入聲暴起也) 菅(奸音菅苫) 睴(混又古困切視也) 斷(斫音斫也) 黯(乙減) 惲(委粉) 𧬊(西) 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第四
青原
天皇道悟禪師
首謁徑山國一。受心法。服勤五載。后參馬祖。重印前解。法無異說。依止二夏。乃謁石頭而致問曰。離卻定慧。以何法示人。頭曰。我這裡無奴婢。離個甚麼。曰如何明得。頭曰。汝還撮得虛空么。曰恁么則不從今日去也。頭曰。未審汝早晚從那邊來。曰道悟不是那邊人。頭曰。我早知汝來處也。曰師何以贓誣於人。頭曰汝身現在。曰雖然如是。畢竟如何示於後人。頭曰。汝道誰是後人。師從此頓悟。罄殫前二哲匠言下有所得心。
○僧問。如何是玄妙之說。師曰。莫道我解佛法好。曰爭奈學人疑滯
【現代漢語翻譯】 現代漢語譯本 也) 撜(根) 跶(揵) 較(角教二音直也大略也著明貌) 嚚(銀) 勉(免) 臔(蜆) 瞥(驚入聲暫見也) 钁(居縛大鋤) 橈(饒) 駐(住) 垛(妥) 滲(森去聲) 屹(魚乞) 鍬(此遙鏵插) 石 矚(燭) 畬(于音三歲田賒音火種田) 猱(奴力猴屬) 僖(希) 締(第) 儆(景音戒也) 蛻(稅音解也) 鹵/八/夕 欻(薰入聲暴起也) 菅(奸音菅苫) 睴(混又古困切視也) 斷(斫音斫也) 黯(乙減) 惲(委粉) 𧬊(西) 卍新續藏第 85 冊 No. 1593 禪宗正脈 禪宗正脈卷第四 青原 天皇道悟禪師 最初拜訪徑山國一（禪師名）。接受了心法。服侍了五年。之後參拜馬祖（禪師名），再次印證了之前的理解。教法沒有不同的說法，依止了兩個夏天。於是拜訪石頭（禪師名）並提問：『離開定（禪定）和慧（智慧），用什麼法來開示他人？』石頭（禪師名）說：『我這裡沒有奴婢，離開什麼？』道悟（禪師名）問：『如何才能明白？』石頭（禪師名）說：『你還能抓住虛空嗎？』道悟（禪師名）說：『這樣說來，我就不從今天離開了。』石頭（禪師名）說：『不知你從哪裡來？』道悟（禪師名）說：『道悟（禪師名）不是那邊的人。』石頭（禪師名）說：『我早就知道你從哪裡來了。』道悟（禪師名）說：『老師為何要誣陷人？』石頭（禪師名）說：『你現在就在這裡。』道悟（禪師名）說：『即使這樣，到底如何開示後人？』石頭（禪師名）說：『你說誰是後人？』道悟（禪師名）從此頓悟，完全領會了之前兩位哲匠言語中的所得。 僧人問：『如何是玄妙的說法？』道悟（禪師名）禪師說：『不要說我懂得佛法。』僧人說：『可是學人還有疑惑。』
【English Translation】 English version 也) 撜(gen) 跶(qian) 較(jiao, jiao two pronunciations, meaning straight, roughly, clearly) 嚚(yin) 勉(mian) 臔(xian) 瞥(pie, sudden glimpse) 钁(jue, large hoe) 橈(rao) 駐(zhu) 垛(duo) 滲(shen, fourth tone) 屹(yi) 鍬(qiao) 石 矚(zhu) 畬(yu, three-year field) 猱(nao, monkey) 僖(xi) 締(di) 儆(jing, warning) 蛻(tui, shedding) 鹵/八/夕 欻(xu, sudden rise) 菅(jian) 睴(hun) 斷(duan, to chop) 黯(an) 惲(yun) 𧬊(xi) 卍 New Continued Collection, Volume 85, No. 1593, The Orthodox Lineage of Chan Buddhism The Orthodox Lineage of Chan Buddhism, Volume Four Qingyuan Zen Master Tiantong Daowu He first visited National Teacher Guoyi of Jingshan (Zen Master's name) and received the mind-seal Dharma. He served diligently for five years. Later, he visited Mazu (Zen Master's name) and reaffirmed his previous understanding. The teachings were consistent. He stayed for two summers. Then, he visited Shitou (Zen Master's name) and asked: 'Apart from Dhyana (meditation) and Prajna (wisdom), what Dharma do you use to instruct people?' Shitou (Zen Master's name) said: 'I have no servants here. Apart from what?' Daowu (Zen Master's name) asked: 'How can one understand?' Shitou (Zen Master's name) said: 'Can you grasp the void?' Daowu (Zen Master's name) said: 'In that case, I will not leave today.' Shitou (Zen Master's name) said: 'I wonder where you came from.' Daowu (Zen Master's name) said: 'Daowu (Zen Master's name) is not from there.' Shitou (Zen Master's name) said: 'I knew where you came from long ago.' Daowu (Zen Master's name) said: 'Why does the master falsely accuse me?' Shitou (Zen Master's name) said: 'Your body is present here.' Daowu (Zen Master's name) said: 'Even so, how do you instruct future generations?' Shitou (Zen Master's name) said: 'Who do you say are the future generations?' From this, Daowu (Zen Master's name) had a sudden enlightenment, fully understanding what he had gained from the words of the two previous wise masters. A monk asked: 'What is the profound and subtle teaching?' Zen Master Daowu (Zen Master's name) said: 'Do not say that I understand the Buddha-dharma.' The monk said: 'But the student still has doubts.'
何。師曰。何不問老僧。曰即今問了也。師曰。去。不是汝存泊處。
龍潭崇信禪師
【頌】其家賣餅。師少而英異。初悟和尚。為靈鑒潛請居天皇寺。人莫之測。師家于寺巷。常日以十餅饋之。天皇受之。每食畢。常留一餅曰。吾惠汝以蔭子孫。師一日自唸曰。餅是我持去。何以返遺我邪。其別有旨乎。遂造而問焉。皇曰。是汝持來。復汝何咎。師聞之頗曉玄旨。因投出家。
【頌】皇曰。汝昔崇福善。今信吾言。可名崇信。由是服勤左右。一日問曰。某自到來。不蒙指示心要。皇曰。自汝到來。吾未嘗不指汝心要。師曰。何處指示。皇曰。汝擎茶來吾為汝接。汝行食來吾為汝受。汝和南時吾便低首。何處不指示心要。師低頭良久。皇曰。見則直下便見。擬思即差。師當下開解。復問如何保任。皇曰。任性逍遙隨緣放曠。但盡凡心。別無聖解。
德山宣鑒禪師
【頌】簡州周氏子。在蜀常講金剛般若。時謂之周金剛。因擔青龍䟽鈔出蜀。至澧陽路上。見一婆子賣餅。遂息肩買餅點心。婆乃指擔問云。金剛經三心。未審上座點那個心。師無語。遂往龍潭。至法堂曰。久向龍潭。及乎到來。潭又不見。龍又不現。潭引身曰。子親到龍潭。師無語。遂棲止焉。
【頌】師一夕侍立次
【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是道？』 禪師說：『為什麼不問我這個老和尚呢？』 僧人說：『我現在就是在問你啊。』 禪師說：『走開，這裡不是你停留的地方。』
龍潭崇信禪師
【頌】他家是賣餅的。禪師年少時就聰慧過人。最初開悟于天皇和尚。天皇和尚被靈鑒禪師秘密請到天皇寺居住，人們都無法測度他的深淺。禪師住在寺廟附近，每天都送十個餅給天皇和尚。天皇和尚接受了，每次吃完，總是留一個餅說：『我用這個來保佑你的子孫。』 禪師有一天自己想：『餅是我拿去的，為什麼又返回來給我呢？』 其中莫非有什麼深意？ 於是就去問天皇和尚。天皇和尚說：『是你拿來的，還給你有什麼不對嗎？』 禪師聽了，稍微明白了一些玄妙的道理，於是就剃度出家。
【頌】天皇和尚說：『你過去崇尚福德善事，現在相信我的話，可以叫做崇信。』 因此就在天皇和尚左右服侍。有一天，崇信禪師問道：『我自從來到這裡，沒有得到您的指示，告訴我什麼是心要。』 天皇和尚說：『自從你來到這裡，我未曾不指示你的心要。』 禪師說：『在哪裡指示的呢？』 天皇和尚說：『你端茶來，我為你接；你送飯來，我為你接受；你合掌致意時，我就低頭回禮。哪裡沒有指示你的心要呢？』 禪師低頭沉思了很久。天皇和尚說：『見到就直接見到，稍微一思考就差了。』 禪師當下就開悟了，又問：『如何保任（保持開悟后的狀態）？』 天皇和尚說：『任由本性逍遙自在，隨順因緣放開胸懷。只要去除凡夫之心，不要另外尋求聖人的見解。』
德山宣鑒禪師
【頌】德山宣鑒禪師是簡州周氏的兒子，在蜀地經常講解《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra），當時人們稱他為周金剛。因為挑著《青龍疏鈔》出蜀地，到達澧陽的路上，看見一個老婦人在賣餅，於是放下擔子買餅充飢。老婦人指著擔子問道：『《金剛經》講三心（過去心、現在心、未來心），不知道上座您要點哪個心？』 禪師無話可說。於是前往龍潭。到了法堂，禪師說：『久聞龍潭之名，及至到來，潭又不見，龍也不現。』 龍潭禪師引身說：『你已經親自到了龍潭。』 禪師無話可說，於是就在那裡住下了。
【頌】禪師一天晚上侍立在旁
【English Translation】 English version: A monk asked: 'What is the Way?' The master said: 'Why don't you ask this old monk?' The monk said: 'I am asking you now.' The master said: 'Go away, this is not a place for you to stay.'
Zen Master Longtan Chongxin
[Verse] His family sold cakes. The master was intelligent and extraordinary in his youth. He first attained enlightenment under Zen Master Tianhuang. Zen Master Tianhuang was secretly invited by Zen Master Lingjian to reside at Tianhuang Temple, and people could not fathom his depth. The master lived near the temple and sent ten cakes to Zen Master Tianhuang every day. Zen Master Tianhuang accepted them, and after eating, he always left one cake, saying: 'I will bless your descendants with this.' One day, the master thought to himself: 'The cakes are brought by me, why are they returned to me?' Could there be a deeper meaning? So he went to ask Zen Master Tianhuang. Zen Master Tianhuang said: 'You brought them, what's wrong with returning them to you?' The master heard this and understood some of the profound principles, so he shaved his head and became a monk.
[Verse] Zen Master Tianhuang said: 'You used to admire blessings and good deeds, now believe my words, you can be called Chongxin (崇信, meaning 'admiring faith').' Therefore, he served Zen Master Tianhuang on his left and right. One day, Zen Master Chongxin asked: 'Since I came here, I have not received your instructions on what is essential to the mind.' Zen Master Tianhuang said: 'Since you came here, I have never failed to point out the essentials of your mind.' The master said: 'Where did you point it out?' Zen Master Tianhuang said: 'When you bring tea, I receive it for you; when you bring food, I accept it for you; when you put your palms together in greeting, I bow my head in return. Where have I not pointed out the essentials of your mind?' The master lowered his head and pondered for a long time. Zen Master Tianhuang said: 'If you see it, see it directly; if you think about it, you will be wrong.' The master immediately became enlightened and asked: 'How to maintain (保任, bǎorèn, maintain the state after enlightenment)?' Zen Master Tianhuang said: 'Let your nature be free and at ease, follow the circumstances and be open-minded. Just get rid of the ordinary mind, and don't seek the understanding of a sage elsewhere.'
Zen Master Deshan Xuanjian
[Verse] Zen Master Deshan Xuanjian was the son of the Zhou family in Jianzhou. He often lectured on the Vajracchedikā Prajñāpāramitā Sūtra (金剛般若經, Jīngāng Bōrě Bōluómìjīng) in Shu, and people called him Zhou Jingang at that time. Because he carried the Qinglong Shuchao (青龍疏鈔, Qīnglóng Shūchāo) out of Shu, he saw an old woman selling cakes on the road to Liyang, so he put down his burden and bought cakes to eat. The old woman pointed to the burden and asked: 'The Diamond Sutra speaks of the three minds (三心, sānxīn, past mind, present mind, future mind), I wonder which mind you want to have a snack of?' The master was speechless. So he went to Longtan. When he arrived at the Dharma Hall, the master said: 'I have long heard of the name of Longtan, but when I arrived, the pond was not seen, and the dragon did not appear.' Zen Master Longtan drew himself forward and said: 'You have personally arrived at Longtan.' The master was speechless, so he stayed there.
[Verse] One evening, the master was standing by
。潭曰。更深。何不下去。師珍重便出。卻回曰。外面黑。潭點紙燭度與師。師擬接。潭復吹滅。師於此大悟。便禮拜。潭曰。子見個甚麼。師曰。從今向去。更不疑天下老和尚舌頭也。至來日。龍潭升座謂眾曰。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時向孤峰頂上。立吾道去在。師將䟽鈔。堆法堂前。舉火炬曰。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。遂焚之。
【評】【頌】禮謝龍潭。直抵溈山。挾復子上法堂。從西過東。從東過西。顧視方丈曰。有么有么。山坐次殊不顧盻。師曰無無。便出。至門首乃曰。雖然如此。也不得草草。遂具威儀。再入相見。才跨門。提起坐具曰。和尚。山擬取拂子。師便喝。拂袖而出。溈山至晚問首座。今日新到在否。座曰。當時背卻法堂。著草鞋出去也。山曰。此子已后。向孤峰頂上。盤結草菴。呵佛罵祖去在。
○上堂。若也於己無事。則勿妄求。妄求而得。亦非得也。汝但無事於心。無心於事。則虛而靈。空而妙。若毛端許言之本末者。皆為自欺。何故。毫釐繫念。三途業因。瞥爾情生。萬劫羈鎖。聖名凡號。儘是虛聲。殊相劣形。皆為幻色。汝欲求之。得無累乎。及其厭之。又成大患。終而無益。
【頌】小參示眾曰。
【現代漢語翻譯】 現代漢語譯本： 道悟禪師問：「更深了，為何不下去休息？」道悟禪師珍重地送走他。道悟禪師卻又回來，說：「外面很黑。」龍潭禪師點燃紙燭遞給道悟禪師，道悟禪師剛要接，龍潭禪師又吹滅了。道悟禪師因此大悟，便禮拜。龍潭禪師問：「你見到了什麼？」道悟禪師說：「從今以後，我不再懷疑天下老和尚的舌頭了。」到了第二天，龍潭禪師升座對大眾說：「這裡面有個漢子，牙齒像劍樹，口像血盆，一棒打不回頭。他日將在孤峰頂上，樹立我的道。」道悟禪師將疏鈔堆在法堂前，舉起火炬說：「窮盡各種玄妙的辯論，就像一根毫毛置於太虛空；竭盡世間的樞機，就像一滴水投入巨大的山壑。」於是焚燒了疏鈔。
【評】【頌】道悟禪師禮謝龍潭禪師后，直接前往溈山。他挾著復子登上法堂，從西走到東，又從東走到西，顧視方丈說：「有嗎？有嗎？」溈山禪師正在禪坐，始終不看他。道悟禪師說：「沒有，沒有。」便走了出去。到了門口才說：「雖然如此，也不能草率。」於是整理好威儀，再次進去拜見。剛跨進門，提起坐具說：「和尚。」溈山禪師想要拿拂子，道悟禪師便喝斥一聲，拂袖而出。溈山禪師晚上問首座：「今天新來的僧人還在嗎？」首座說：「當時背對著法堂，穿著草鞋出去了。」溈山禪師說：「這人以後將在孤峰頂上，盤結草菴，呵佛罵祖。」
○上堂。如果對於自己沒有事，就不要妄求。妄求而得到，也不是真的得到。你只要心中無事，對事無心，那麼就會虛而靈，空而妙。如果對細微末節都想追究本末，都是在自欺。為什麼呢？因為毫釐的繫念，就會成為三途（地獄、餓鬼、畜生）的業因；一瞬間的情念產生，就會被束縛萬劫。聖名凡號，都是虛假的名稱；殊異的相貌和低劣的形體，都是虛幻的色相。你想要追求它們，難道不會被牽累嗎？等到厭惡它們，又會成為大患，最終毫無益處。
【頌】小參時開示大眾說：
【English Translation】 English version: Tan (Longtan, meaning Dragon Pond) said, 'It's getting late. Why don't you go down?' The master (Daowu) thanked him and left. But he returned and said, 'It's dark outside.' Tan lit a paper candle and handed it to the master. As the master was about to take it, Tan blew it out. The master had a great enlightenment at this moment and bowed. Tan said, 'What did you see?' The master said, 'From now on, I will no longer doubt the tongues of all the old monks in the world.' The next day, Longtan ascended the seat and said to the assembly, 'Among you is a man with teeth like sword trees and a mouth like a blood basin, who will not turn back even if struck with a stick. In the future, he will establish my Way on the solitary peak.' The master piled up the commentaries in front of the Dharma hall, raised a torch, and said, 'Exhausting all profound arguments is like placing a hair in the vast emptiness; exhausting all worldly mechanisms is like dropping a drop of water into a huge ravine.' Then he burned them.
[Commentary][Verse] Daowu thanked Longtan and went straight to Weishan (Mount Wei). He carried his futzu (a kind of seat) and ascended the Dharma hall, walking from west to east and then from east to west, looking at the abbot's room and saying, 'Is there anything? Is there anything?' Weishan was sitting in meditation and did not look at him at all. Daowu said, 'Nothing, nothing,' and left. At the door, he said, 'Even so, it cannot be done carelessly.' So he arranged his robes and went in to see him again. As he stepped through the door, he raised his seat and said, 'Venerable Monk.' Weishan was about to take his whisk, but Daowu shouted and left, flicking his sleeves. In the evening, Weishan asked the head monk, 'Is the newcomer still here?' The head monk said, 'He turned his back on the Dharma hall and went out wearing straw sandals.' Weishan said, 'This man will later build a thatched hut on the solitary peak and scold the Buddhas and patriarchs.'
○ Ascending the hall. If you have nothing to do with yourself, then do not seek anything recklessly. Even if you obtain something through reckless seeking, it is not a true gain. You should simply have no affairs in your mind and no mind in your affairs, then you will be empty and spiritual, vacant and wonderful. If you try to investigate the beginning and end of even the slightest detail, you are deceiving yourself. Why? Because even a hair's breadth of attachment becomes the karmic cause of the three evil paths (hell, hungry ghosts, and animals); a fleeting thought gives rise to bondage for countless kalpas (aeons). Holy names and mundane titles are all empty sounds; different appearances and inferior forms are all illusory colors. If you seek them, will you not be burdened? And when you become weary of them, it will become a great affliction, ultimately without benefit.
[Verse] Giving a small lecture to instruct the assembly, he said:
今夜不答話。問話者三十棒。時有僧出禮拜。師便打。僧曰。某甲話也未問。和尚因甚麼打某甲。師曰。汝是甚麼處人。曰新羅人。師曰。未跨船舷。好與三十棒(法眼云。大小德山。話作兩橛。圓明云。大小德山。龍頭蛇尾)。
○上堂。問即有過。不問猶乖。有僧出禮拜。師便打。僧曰。某甲始禮拜。為甚麼便打。師曰。待汝開口。堪作甚麼。
○雪峰問。南泉斬貓兒意旨如何。師乃打趁。卻喚曰會么。峰曰不會。師曰。我恁么老婆心。也不會。
【頌】示眾曰。道得也三十棒。道不得也三十棒。臨濟聞得。謂洛浦曰。汝去問他。道得為甚麼也三十棒。待伊打汝。接住棒送一送。看伊作么生。浦如教而問。師便打。浦接住送一送。師便歸方丈。浦回舉似臨濟。濟曰。我從來疑著這漢。雖然如是。你還識德山么。浦擬議。濟便打。
泐潭寶峰和尚
問僧。古人有一路。接後進初心。汝還知否。曰請師指出古人一路。師曰。甚麼則阇黎知了也。曰頭上更安頭。師曰。寶峰不合問仁者。曰問又何妨。師曰。這裡不曾有人亂說道理。出去。
巖頭全奯禪師
【頌】一日參德山。方跨門。便問是凡是聖。山便喝。師禮拜。有人舉似洞山。山曰。若不是奯公。大難承當。師曰。洞
山老人。不識好惡。錯下名言。我當時一手抬一手搦。
【頌】雪峰在德山作飯頭。一日飯遲。德山擎缽下法堂。峰曬飯巾次。見德山。乃曰。鐘未鳴鼓未響。拓缽向甚麼處去。德山便歸方丈。峰舉似師。師曰。大小德山。未會末後句在。山聞。令侍者喚師去問。汝不肯老僧那。師密啟其意。山乃休。明日昇堂。果與尋常不同。師至僧堂前拊掌大笑曰。且喜堂頭老漢。會末後句。他後天下人不奈伊何。雖然也祇得三年活(山果三年後示滅)。
【頌】師住鄂州巖頭。值沙汰。于湖邊作渡子。兩岸各掛一板。有人過渡。打板一下。師曰阿誰。或曰。要過那邊去。師乃舞棹迎之一日因一婆抱一孩兒來。乃曰。呈橈舞棹即不問。且道婆子手中兒甚處得來。師便打。婆曰。婆生七子。六個不遇知音。祇這一個也不消得。便拋向水中。
○上堂。吾嘗究涅槃經七八年。睹三兩段義。似衲僧說話。又曰。休休。時有一僧出禮拜。請師舉。師曰。吾教意如<
【現代漢語翻譯】 現代漢語譯本 山老人（指巖頭全豁禪師）。不辨好壞。錯誤地留下名言。我當時一手抬起一手按住（指點撥學人）。
【頌】雪峰（義存禪師）在德山（宣鑒禪師）處做飯頭。一日送飯遲了。德山拿著缽下法堂。雪峰正在晾曬飯巾。見到德山，就說：『鐘未鳴鼓未響，托缽向什麼地方去？』德山便回方丈。雪峰把這件事告訴德山禪師。德山禪師說：『大小德山，未曾領會末後句。』雪峰聽了，讓侍者叫德山禪師去問。德山禪師說：『你不認可老僧嗎？』侍者秘密地啟稟了他的意思。德山禪師於是作罷。第二天升堂，果然與平常不同。雪峰來到僧堂前拍手大笑說：『可喜堂頭老漢，領會了末後句。他日天下人奈何他不得。』雖然如此，也只能活三年（德山禪師果然三年後示寂）。
【頌】巖頭禪師住在鄂州巖頭。正值官府裁汰僧人，於是在湖邊做擺渡人。兩岸各掛一塊木板。有人要渡河，就打板一下。巖頭禪師便問：『是誰？』有人回答說：『要到那邊去。』巖頭禪師就搖著船槳迎接他。一日，有一婆婆抱著一個孩子來，說：『搖船舞槳暫且不問，且說婆婆手中的孩子從哪裡來的？』巖頭禪師便打她。婆婆說：『我生了七個孩子，六個沒遇到知音，就這一個也不值得留了。』便把孩子拋到水中。
○上堂。我曾經研究《涅槃經》七八年，看到三兩段義理，像是衲僧說話。又說：『休休。』當時有一僧人出來禮拜，請巖頭禪師舉示。巖頭禪師說：『我的教意如「X」字三點。第一點向東方點下去，點開諸菩薩的眼睛。第二點向西方點下去，點諸菩薩的命根。第三點向上方點下去，點諸菩薩的頭頂。』這是第一段義理。又說：『我的教意如摩醯首羅（大自在天），擘開面門，豎起一隻眼睛。』這是第二段義理。
【English Translation】 English version Old Man Shan (referring to Yantou Quanhuo Chan Master). He does not distinguish between good and bad. He mistakenly left famous sayings. At that time, I lifted one hand and pressed down with the other (referring to guiding students).
[Verse] Xuefeng (Yicun Chan Master) was a cook at Deshan's (Xuanjian Chan Master's) place. One day, the meal was late. Deshan carried his bowl down to the Dharma hall. Xuefeng was drying the meal cloth. Seeing Deshan, he said, 'The bell hasn't rung, the drum hasn't sounded, where are you going with your bowl?' Deshan then returned to his abbot's room. Xuefeng told Deshan Chan Master about this. Deshan Chan Master said, 'Big and small Deshan, you haven't understood the last phrase.' Xuefeng, upon hearing this, asked the attendant to call Deshan Chan Master to ask. Deshan Chan Master said, 'Do you not approve of this old monk?' The attendant secretly revealed his meaning. Deshan Chan Master then stopped. The next day, when he ascended the hall, he was indeed different from usual. Xuefeng came to the front of the monks' hall, clapped his hands and laughed loudly, saying, 'Congratulations to the old man in the hall, he has understood the last phrase. In the future, people in the world will not be able to do anything to him.' Although this is so, he can only live for three years (Deshan Chan Master indeed passed away three years later).
[Verse] Yantou Chan Master lived in Yantou, Ezhou. It was during the time when the government was dismissing monks, so he worked as a ferryman by the lake. Each bank had a plank hanging. When someone wanted to cross the river, they would strike the plank. Yantou Chan Master would ask, 'Who is it?' Someone would answer, 'I want to go to the other side.' Yantou Chan Master would then row the boat to meet them. One day, an old woman came carrying a child, saying, 'I won't ask about rowing the boat, but where did the child in the old woman's hand come from?' Yantou Chan Master then hit her. The old woman said, 'I have given birth to seven children, six of whom have not met a kindred spirit, and this one is not worth keeping either.' She then threw the child into the water.
○ Ascending the hall. I once studied the Nirvana Sutra for seven or eight years, and saw three or two sections of meaning that sounded like a monk speaking. He also said, 'Stop, stop.' At that time, a monk came out to bow, asking Yantou Chan Master to demonstrate. Yantou Chan Master said, 'My teaching is like the three dots of the letter "X". The first dot goes down to the east, opening the eyes of all Bodhisattvas (enlightened beings). The second dot goes down to the west, touching the life-root of all Bodhisattvas. The third dot goes down to the top, touching the crown of all Bodhisattvas.' This is the first section of meaning. He also said, 'My teaching is like Maheśvara (Great自在天), splitting open his face and raising one eye vertically.' This is the second section of meaning.
【頌】又曰。吾教意猶如涂毒鼓。擊一聲。遠近聞者皆喪。此是第三段義。時小嚴上座問。如何是涂毒鼓。師以兩手按膝。亞身曰。韓信臨朝底嚴無語。
【頌】問僧甚處來。曰西京來。師曰。黃巢過後。還收得劍么。曰收得。師引頸近前曰。㘞。曰師頭落也。師呵呵大笑。僧後到雪峰。峰問甚處來。曰巖頭來。峰曰。巖頭有何言句。僧舉前話。峰便打三十棒。趁出。
○僧問。雪峰。聲聞人見性。如夜見月。菩薩人見性。如晝見日。未審和尚見性如何。峰打拄杖三下。僧后舉前話問師。師與三摑。
【頌】問古帆未掛時如何。師曰。小魚吞大魚。又僧如前問。師曰。後園驢吃草。邇後人或問。佛。問法。問道。問禪者。師皆作噓聲(頌古稍異)。
雪峰義存禪師
【頌】初與巖頭至澧州鰲山鎮。阻雪。頭每日祇是打睡。師一向坐禪。一日喚曰。師兄師兄。且起來。頭曰。作甚麼。師曰。今生不著便。共文邃個漢行腳。到處被他帶累。今日到此。又祇管打睡。頭喝曰。噇眠去。每日床上坐。恰似七村裡土地。他時後日。魔魅人家男女去在。師自點胸曰。我這裡未穩在。不敢自謾。頭曰。我將謂你。他日向孤峰頂上。盤結草菴。播揚大教。猶作這個語話。師曰。我實未穩在。頭曰
【現代漢語翻譯】 現代漢語譯本 【頌】又說，我的教義就像涂毒的鼓。敲一聲，遠近聽到的人都會喪命。這是第三段的意義。當時小嚴上座問：『什麼是涂毒鼓？』 師父用兩手按著膝蓋，彎著身子說：『韓信臨朝時的嚴某無話可說。』
【頌】有僧人問：『從哪裡來？』 回答說：『從西京來。』 師父說：『黃巢（唐朝末年農民起義領袖）過後，還收得劍嗎？』 回答說：『收得了。』 師父伸長脖子靠近他說：『㘞。』 僧人說：『師父的頭掉了。』 師父哈哈大笑。僧人後來到了雪峰處，雪峰問：『從哪裡來？』 回答說：『從巖頭來。』 雪峰說：『巖頭有什麼言語？』 僧人舉了之前的話。雪峰便打了三十棒，趕了出去。
僧人問：『雪峰（雪峰義存禪師），聲聞乘的人見性，像在夜晚看見月亮；菩薩乘的人見性，像在白天看見太陽。不知道和尚您見性如何？』 雪峰打了拄杖三下。僧人後來舉了之前的話問師父，師父給了他三個耳光。
【頌】有人問：『古帆未掛起時如何？』 師父說：『小魚吞大魚。』 又有僧人像之前那樣問，師父說：『後園的驢吃草。』 以後有人問佛、問法、問道、問禪的，師父都發出噓聲（頌古略有不同）。
雪峰義存禪師（唐朝禪宗大師）
【頌】當初與巖頭（巖頭全豁禪師）到澧州鰲山鎮，被雪阻擋。巖頭每天只是睡覺。師父一直坐禪。一天，師父叫道：『師兄師兄，且起來。』 巖頭說：『做什麼？』 師父說：『今生不著邊際，與文邃這個漢子一起行腳，到處被他連累。今日到此，又只是睡覺。』 巖頭喝道：『噇眠去。每天在床上坐著，恰似七村裡的土地神。他時後日，會去迷惑人家的男女。』 師父指著胸口說：『我這裡還未穩當，不敢自欺。』 巖頭說：『我以為你，他日會在孤峰頂上，盤結草菴，播揚大教，還說這樣的話。』 師父說：『我實在未穩當。』 巖頭說：
【English Translation】 English version [Verse] It is also said: 'My teaching is like a drum coated with poison. With one strike, those near and far who hear it will perish.' This is the meaning of the third section. At that time, the Venerable Xiaoyan asked: 'What is a drum coated with poison?' The Master pressed his knees with both hands, leaned forward and said: 'The Yan who was present when Han Xin (A famous general in the early Han Dynasty (206–220 BC)) faced the court was speechless.'
[Verse] A monk asked: 'Where do you come from?' He replied: 'From Xijing (Western Capital, referring to Chang'an, the capital of the Tang Dynasty).' The Master said: 'After Huang Chao (Leader of a peasant uprising in the late Tang Dynasty) passed, did you recover your sword?' He replied: 'I recovered it.' The Master stretched his neck forward and said: '㘞.' The monk said: 'Master's head has fallen off.' The Master laughed heartily. Later, the monk went to Xuefeng (Zen Master Xuefeng Yicun). Xuefeng asked: 'Where do you come from?' He replied: 'From Yantou (Zen Master Yantou Quanhuo).' Xuefeng said: 'What words does Yantou have?' The monk repeated the previous conversation. Xuefeng then struck him thirty times with a stick and drove him out.
A monk asked: 'Xuefeng (Zen Master Xuefeng Yicun), a Sravaka (A disciple of the Buddha who attains enlightenment by hearing the teachings) sees the nature like seeing the moon at night; a Bodhisattva (An enlightened being who postpones their own nirvana to help others) sees the nature like seeing the sun in the daytime. I wonder, how does the Venerable see the nature?' Xuefeng struck his staff three times. Later, the monk repeated the previous conversation and asked the Master, who slapped him three times.
[Verse] Someone asked: 'What is it like when the ancient sail is not yet hoisted?' The Master said: 'A small fish swallows a big fish.' Another monk asked the same question as before. The Master said: 'The donkey in the back garden eats grass.' Later, when people asked about the Buddha, the Dharma, the Tao, or Zen, the Master would all make a hissing sound (the verse is slightly different).
Zen Master Xuefeng Yicun (A Zen master of the Tang Dynasty)
[Verse] Initially, he and Yantou (Zen Master Yantou Quanhuo) arrived at Aoshan Town in Lizhou, blocked by snow. Yantou just slept every day. The Master always meditated. One day, the Master called out: 'Brother, brother, please get up.' Yantou said: 'What are you doing?' The Master said: 'This life is not on track. Traveling with this fellow Wen Sui, we are burdened by him everywhere. Arriving here today, you are just sleeping.' Yantou shouted: 'Go to sleep! Sitting on the bed every day, you are just like the local god of seven villages. In the future, you will go and bewitch the men and women of other people's families.' The Master pointed to his chest and said: 'I am not yet stable here, I dare not deceive myself.' Yantou said: 'I thought that one day you would build a thatched hut on the top of a solitary peak and spread the great teaching, yet you still speak like this.' The Master said: 'I am really not yet stable.' Yantou said:
。你若實如此。據你見處一一通來。是處與你證明。不是處與你刬卻。師曰。我初到鹽官。見上堂舉色空義。得個入處。頭曰。此去三十年。切忌舉著。又見洞山過水偈曰。切忌從他覓。迢迢與我疏。渠今正是我。我今不是渠。頭曰。若與么。自救也未徹在。師又曰。后問德山。從上宗乘中事。學人還有分也無。德山打一棒曰。道甚麼。我當時如桶底脫相似。頭喝曰。你不聞道從門入者。不是家珍。師曰。他后如何即是。頭曰。他后若欲播揚大教。一一從自己胸襟流出將來。與我蓋天蓋地去。師于言下大悟。便作禮起。連聲叫曰。師兄。今日始是鰲山成道。
【頌】師在洞山作飯頭。淘米次。山問。淘沙去米。淘米去沙。師曰。沙米一時去。山曰。大眾吃個甚麼。師遂覆卻米盆。山曰。據子因緣。合在德山。
【頌】僧問。寂然無依時如何。師曰。猶是病。曰轉后如何。師曰。船子下揚州。
○棲典座問。古人有言。知有佛向上事。方有語話分。如何是語話。師把住曰。道道。棲無對。師遂蹋倒。棲當下汗流。
【頌】問僧甚處來。曰近離浙中。師曰。船來。陸來曰二途俱不涉。師曰。爭得到這裡。曰有甚麼隔礙。師便打。
○問僧甚處去。曰禮拜徑山和尚去。師曰。徑山若問汝。此
【現代漢語翻譯】 現代漢語譯本： 『你如果真是這樣，就根據你所見解之處一一說來，是正確的，我為你證明；不是正確的，我為你去除。』師父說：『我剛到鹽官（地名）時，聽見上堂講色空（佛教用語，指物質現象和精神現象都是空幻不實的）的道理，得到一個入門之處。』石頭（指石頭希遷，禪宗大師）說：『從今往後三十年，切記不要再提起它。』又見洞山（禪宗大師）過水偈說：『切記不要從他處尋求，那樣只會與我越來越疏遠。他現在正是我，我現在不是他。』石頭說：『如果這樣，你自救也還沒有徹底。』師父又說：『後來問德山（禪宗大師），從上宗乘（佛教用語，指禪宗的傳承）中的事，學人還有份嗎？』德山打一棒說：『說什麼？』我當時就像桶底脫落一樣。』石頭呵斥道：『你沒聽過從門入的，不是家裡的珍寶。』師父說：『以後應該怎樣才是？』石頭說：『以後如果想要傳播大教，就一一從自己胸襟中流出，與我蓋天蓋地而去。』師父在言下大悟，便作禮起身，連聲叫道：『師兄，今日才算是鰲山（地名，指道悟禪師）成道。』
【頌】師父在洞山（地名）做飯頭，淘米時，洞山問：『淘沙去掉米，還是淘米去掉沙？』師父說：『沙米一時去掉。』洞山說：『大眾吃個什麼？』師父於是把米盆翻倒。洞山說：『依你的因緣，適合在德山（地名）。』
【頌】僧人問：『寂然無所依靠時如何？』師父說：『這還是病。』僧人說：『轉變之後如何？』師父說：『船子（指船子德誠禪師）下揚州（地名）。』
棲典座（寺院中負責管理事務的僧人）問：『古人有言，知道有佛向上之事，才有說話的份。如何是說話？』師父抓住他說：『說！說！』棲無言以對。師父於是把他踢倒。棲當下汗流浹背。
【頌】問僧人從哪裡來，僧人說：『最近從浙中（浙江中部）離開。』師父說：『是坐船來，還是走陸路來？』僧人說：『兩條路都不走。』師父說：『那怎麼到這裡？』僧人說：『有什麼阻礙？』師父便打他。
問僧人去哪裡，僧人說：『去禮拜徑山（地名）和尚。』師父說：『徑山如果問你，此
【English Translation】 English version: 『If you are truly like this, then according to your understanding, explain it one by one. If it is correct, I will verify it for you; if it is incorrect, I will remove it for you.』 The master said, 『When I first arrived at Yanguan (place name), I heard the lecture on the meaning of 'form and emptiness' (Buddhist term, referring to the illusory nature of material and mental phenomena) and gained an entry point.』 Shitou (referring to Shitou Xiqian, a Chan master) said, 『For the next thirty years, remember not to mention it again.』 He also saw Dongshan's (Chan master) verse on crossing the water, saying, 『Remember not to seek from others, for that will only distance you from me. He is now precisely me, and I am now not him.』 Shitou said, 『If that's the case, your self-salvation is not yet thorough.』 The master also said, 『Later, I asked Deshan (Chan master), 'In the matters of the supreme vehicle (Buddhist term, referring to the Chan lineage), do practitioners have a share?' Deshan struck me with a stick and said, 'What are you saying?' At that moment, I felt as if the bottom of a bucket had fallen out.』 Shitou scolded, 『Haven't you heard that what enters through the gate is not a family treasure?』 The master said, 『What should it be like in the future?』 Shitou said, 『In the future, if you want to propagate the great teaching, let it flow out from your own heart, covering the sky and the earth with me.』 The master had a great enlightenment upon hearing these words, bowed, and exclaimed repeatedly, 『Brother, today is truly the day that Aoshan (place name, referring to Zen Master Daowu) has attained enlightenment.』
[Verse] The master was a cook at Dongshan (place name). While washing rice, Dongshan asked, 『Are you washing away the sand to get the rice, or washing away the rice to get the sand?』 The master said, 『The sand and rice are removed at the same time.』 Dongshan said, 『What will the assembly eat?』 The master then overturned the rice pot. Dongshan said, 『According to your karma, you are suited for Deshan (place name).』
[Verse] A monk asked, 『What is it like when there is stillness and no reliance?』 The master said, 『That is still a sickness.』 The monk said, 『What is it like after the transformation?』 The master said, 『Boatman (referring to Chan Master Boatman Decheng) goes down to Yangzhou (place name).』
The superintendent Qi (a monk in charge of managing affairs in the monastery) asked, 『The ancients said, 'Only when one knows about the matter of going beyond the Buddha, can one have the right to speak.' What is speaking?』 The master grabbed him and said, 『Speak! Speak!』 Qi was speechless. The master then kicked him down. Qi was immediately covered in sweat.
[Verse] He asked a monk where he came from. The monk said, 『I recently left Zhejiang (central Zhejiang).』 The master said, 『Did you come by boat or by land?』 The monk said, 『I didn't take either route.』 The master said, 『Then how did you get here?』 The monk said, 『What obstacle is there?』 The master then hit him.
He asked a monk where he was going. The monk said, 『I am going to pay respects to the abbot of Jingshan (place name).』 The master said, 『If Jingshan asks you, this
間佛法如何。汝作么生祇對。曰待問即道。師便打。后舉問鏡清。這僧過在甚麼處。清曰。問得徑山徹困。師曰。徑山在浙中。因甚麼問得徹困清曰。不見道。遠問近對。師曰。如是如是。
【頌】師行腳時。參烏石觀品尚。才敲門。石問誰。師曰鳳凰兒。石曰。來作么。師曰。來㗖老觀。石便開門搊住曰。道道。師擬議。石拓開。閉卻門。師住后示眾曰。我當時若入得老觀門。你這一隊噇酒糟漢。向甚麼處摸索。
○問僧甚處來。曰溈山來。師曰。溈山有何言句。曰某甲曾問。如何是祖師西來意。溈山據坐。師曰。汝肯他否。曰某甲不肯他。師曰。溈山古佛。汝速去懺悔。
○問僧甚麼處。去曰識得即知去處。師曰。汝是了事人。亂走作么。曰和尚莫涂污人好。師曰。我即不塗污你古人吹布毛。作么生。與我說來看。曰殘羹餿飯已有人吃了。師休去。
【評】【頌】上堂。南山有一條鱉鼻蛇。汝等諸人。切須好看。長慶出曰。今日堂中。大有人喪身失命。雲門以拄杖攛向師前。作怕勢。有僧舉似玄沙。沙曰。須是棱兄始得。然雖如是。我即不然。曰和尚作么生。沙曰。用南山作么。
【評】【頌】一日有兩僧來。師以手拓庵門。放身出曰。是甚麼。僧亦曰。是甚麼。師低頭歸庵。僧
【現代漢語翻譯】 現代漢語譯本： 問：什麼是佛法？如果有人問你，你如何回答？ 僧人說：『等待被問的時候再說。』 徑山禪師便打了他。後來徑山禪師問鏡清禪師：『這個僧人的過錯在哪裡？』 鏡清禪師說：『（他）問得徑山（禪師的名號）徹底困惑。』 徑山禪師說：『徑山（禪師的名號）在浙江，為什麼（他）問得（我）徹底困惑？』 鏡清禪師說：『（你）沒聽過嗎？遠的問題要用近的答案來回答。』 徑山禪師說：『是這樣，是這樣。』
【頌】徑山禪師行腳參訪烏石觀品尚禪師。剛敲門，烏石禪師問：『誰？』 徑山禪師說：『鳳凰兒。』 烏石禪師說：『來做什麼？』 徑山禪師說：『來㗖老觀。』 烏石禪師便開門抓住他說：『說！說！』 徑山禪師猶豫不決。烏石禪師推開他，關上門。 徑山禪師住持后對大眾說：『我當時如果能進入老觀的門，你們這一群吃酒糟的傢伙，到什麼地方摸索去？』
問：僧人從哪裡來？ 答：從溈山（地名，也指溈山靈佑禪師）來。 徑山禪師說：『溈山（地名，也指溈山靈佑禪師）有什麼言語？』 答：『我曾經問，如何是祖師西來意？溈山（溈山靈佑禪師）據坐。』 徑山禪師說：『你認可他嗎？』 答：『我不認可他。』 徑山禪師說：『溈山（溈山靈佑禪師）是古佛，你快去懺悔。』
問：僧人去什麼地方？ 答：『識得就知道去處。』 徑山禪師說：『你是個了事人，亂走什麼？』 答：『和尚不要玷污人好。』 徑山禪師說：『我即不玷污你，古人吹布毛，怎麼說？與我說來聽聽。』 答：『殘羹餿飯已經有人吃了，禪師休去吧。』
【評】【頌】徑山禪師上堂說法：南山（地名）有一條鱉鼻蛇，你們這些人，一定要好好看。長慶禪師出來說：『今日堂中，大有人喪身失命。』雲門禪師用拄杖攛向徑山禪師面前，作出害怕的樣子。有僧人把這件事告訴玄沙禪師，玄沙禪師說：『須要是棱兄才行。』雖然這樣，我卻不這樣。問：『和尚怎麼做？』玄沙禪師說：『用南山（地名）做什麼？』
【評】【頌】一天有兩位僧人來，逕山禪師用手推開庵門，放身出來說：『是什麼？』僧人也說：『是什麼？』徑山禪師低頭回到庵里，僧人（也回到庵里）。
【English Translation】 English version: Question: What is the Buddha-dharma? How would you respond if someone asked you? The monk said: 'I'll speak when asked.' Jingshan (name of a Chan master) then struck him. Later, Jingshan (name of a Chan master) asked Jingqing (name of a Chan master): 'Where was this monk's fault?' Jingqing (name of a Chan master) said: '(He) asked Jingshan (name of a Chan master) to utter exhaustion.' Jingshan (name of a Chan master) said: 'Jingshan (name of a Chan master) is in Zhejiang, why did (he) ask (me) to utter exhaustion?' Jingqing (name of a Chan master) said: 'Haven't (you) heard? Distant questions should be answered with near responses.' Jingshan (name of a Chan master) said: 'So it is, so it is.'
[Verse] When Chan Master Jingshan was traveling, he visited Chan Master Wushi Guanpin. As soon as he knocked on the door, Chan Master Wushi asked: 'Who is it?' Chan Master Jingshan said: 'A phoenix child.' Chan Master Wushi said: 'What are you here for?' Chan Master Jingshan said: 'To 㗖 the old Guan.' Chan Master Wushi then opened the door, grabbed him, and said: 'Speak! Speak!' Chan Master Jingshan hesitated. Chan Master Wushi pushed him away and closed the door. After Chan Master Jingshan took residence, he said to the assembly: 'If I had entered the old Guan's door at that time, where would you bunch of wine-dreg-eating fellows be groping around?'
Question: Where does the monk come from? Answer: From Weishan (place name, also refers to Chan Master Weishan Lingyou). Jingshan (name of a Chan master) said: 'What words does Weishan (place name, also refers to Chan Master Weishan Lingyou) have?' Answer: 'I once asked, what is the meaning of the Patriarch's coming from the West? Weishan (Chan Master Weishan Lingyou) sat firmly.' Jingshan (name of a Chan master) said: 'Do you agree with him?' Answer: 'I do not agree with him.' Jingshan (name of a Chan master) said: 'Weishan (Chan Master Weishan Lingyou) is an ancient Buddha, you should quickly go and repent.'
Question: Where is the monk going? Answer: 'Knowing it, one knows where to go.' Jingshan (name of a Chan master) said: 'You are a person who has finished the matter, why are you wandering around?' Answer: 'Monk, do not defile people's goodness.' Jingshan (name of a Chan master) said: 'I will not defile you. How do the ancients blow cloth fuzz? Tell me about it.' Answer: 'Leftover scraps and stale rice have already been eaten by someone, Chan master, leave it be.'
[Commentary][Verse] Chan Master Jingshan ascended the hall and gave a Dharma talk: 'There is a soft-shelled turtle-nosed snake on Nanshan (place name). All of you, be sure to watch it carefully.' Chan Master Changqing came out and said: 'Today in the hall, there are many who will lose their lives.' Chan Master Yunmen thrust his staff towards Chan Master Jingshan, making a gesture of fear. A monk told this to Chan Master Xuansha, and Chan Master Xuansha said: 'It must be Brother Leng who can do it.' Although it is so, I am not like that. Question: 'What does the monk do?' Chan Master Xuansha said: 'What is the use of Nanshan (place name)?'
[Commentary][Verse] One day, two monks came. Chan Master Jingshan pushed open the hermitage door with his hand, released his body and said: 'What is it?' The monks also said: 'What is it?' Chan Master Jingshan lowered his head and returned to the hermitage, and the monks (also returned to the hermitage).
辭去。師問甚麼處去。曰湖南。師曰。我有個同行。住巖頭。附汝一書去。書曰。某。書上師兄某。一自鰲山成道后迄至於今飽不饑。同參某。書上。僧到巖頭。問甚麼處來。曰雪峰來。有書達和尚。頭接了。乃問僧別有何言句。僧遂舉前話。頭曰。他道甚麼。曰他無語低頭歸庵。頭曰。噫。我當初悔不向伊道末後句。若向伊道。天下人不奈雪老何。僧至夏末請益前話。頭曰。何不早問。曰未敢容易。頭曰。雪峰雖與我同條生。不與我同條死。要識末後句。祇這是。
【評】【頌】上堂。盡大地撮來如粟米粒大。拋向面前。漆桶不會。打鼓普請看(長慶問雲門曰。雪峰與么道。還有出頭不得處么。門曰。有。曰作么生。門曰。不可總作野狐精見解。又曰。狼籍不少)。
【評】【頌】三聖問透網金鱗。以何為食。師曰。待汝出網來。向汝道。聖曰。一千五百人善知識話頭也不識。師曰。老僧住持事繁。
【頌】上堂。盡大地是個解脫門。把手拽伊不肯入。時一僧出曰。和尚怪某甲不得。又一僧曰。用入作甚麼。師便打。
【頌】一日昇座。眾集定。師輥出木毬。玄沙遂捉來安舊處。
【頌】一日在僧堂內燒火。閉卻前後門。乃叫曰。救火救火。玄沙將一片柴從窗欞中拋入。師便開門。
【現代漢語翻譯】 現代漢語譯本 （僧人）告辭（雪峰義存）。雪峰義存問：『你要去哪裡？』（僧人）說：『去湖南。』雪峰義存說：『我有個同參道友，住在巖頭（指巖頭全豁禪師），我給你一封信帶去。』信上寫著：『某（雪峰義存自稱）。致書上師兄某（巖頭全豁）。自從鰲山（雪峰山）得道后，直到如今，吃飽了也不覺得飢餓。同參某（雪峰義存）。』信寫好后，僧人到了巖頭，（巖頭全豁）問：『你從哪裡來？』（僧人）說：『從雪峰來，有封信要交給和尚您。』巖頭全豁接過信，就問僧人：『（雪峰義存）還有什麼話要說？』僧人於是把之前雪峰義存說的話說了。巖頭全豁說：『他說了什麼？』（僧人）說：『他沒有說話，只是低著頭回庵去了。』巖頭全豁說：『唉！我當初真後悔沒跟他說末後一句。如果跟他說了，天下人拿雪峰老兒也沒辦法。』僧人到夏末的時候，請教之前的話（的含義）。巖頭全豁說：『為什麼不早點問？』（僧人）說：『我不敢輕易（問）。』巖頭全豁說：『雪峰義存雖然與我同條生，卻不與我同條死。想要認識末後一句，就是這個。』
【評】【頌】雪峰義存上堂說法：將整個大地撮起來，像粟米粒那麼大，拋向面前。漆桶（指愚昧之人）不會（意指不明白）。打鼓，普請大眾來看（長慶慧棱問雲門文偃：『雪峰義存這樣說，還有不能出頭的地方嗎？』雲門文偃說：『有。』（長慶慧棱）問：『怎麼說？』雲門文偃說：『不可都作野狐精的見解。』又說：『狼籍不少』）。
【評】【頌】三聖慧然問（雪峰義存）：『透網金鱗（比喻已解脫的人），以什麼為食？』雪峰義存說：『等你出了網來，我再告訴你。』三聖慧然說：『一千五百人的善知識，連話頭也不認識。』雪峰義存說：『老僧住持事務繁忙。』
【頌】雪峰義存上堂說法：整個大地就是一個解脫門，拉著他的手，他也不肯進去。當時一個僧人出來說：『和尚您不能怪我。』又一個僧人說：『進去做什麼？』雪峰義存就打了他。
【頌】一天，雪峰義存升座說法，大眾聚集完畢，雪峰義存滾出一個木球。玄沙師備於是拿來放在原來的地方。
【頌】一天，雪峰義存在僧堂內燒火，關上前後的門，於是叫道：『救火！救火！』玄沙師備將一片柴從窗欞中拋入。雪峰義存便打開門。
【English Translation】 English version (The monk) took his leave (of Xuefeng Yicun). Xuefeng Yicun asked: 'Where are you going?' (The monk) said: 'To Hunan.' Xuefeng Yicun said: 'I have a fellow practitioner who lives at Yantou (referring to Yantou Quanhuo Zen Master). I'll give you a letter to take to him.' The letter read: 'So-and-so (Xuefeng Yicun referring to himself). Writing to senior brother so-and-so (Yantou Quanhuo). Since attaining enlightenment at Mount Ao (Xuefeng Mountain), I have been full and not hungry until now. Fellow practitioner so-and-so (Xuefeng Yicun).' After the letter was written, the monk arrived at Yantou, (Yantou Quanhuo) asked: 'Where do you come from?' (The monk) said: 'From Xuefeng, I have a letter to deliver to the abbot.' Yantou Quanhuo took the letter and asked the monk: 'Does (Xuefeng Yicun) have anything else to say?' The monk then repeated what Xuefeng Yicun had said earlier. Yantou Quanhuo said: 'What did he say?' (The monk) said: 'He didn't say anything, just lowered his head and returned to the hermitage.' Yantou Quanhuo said: 'Alas! I really regret not telling him the last word back then. If I had told him, there would be nothing anyone in the world could do to old Xuefeng.' The monk, at the end of summer, asked about the meaning of the previous words. Yantou Quanhuo said: 'Why didn't you ask earlier?' (The monk) said: 'I didn't dare to easily (ask).' Yantou Quanhuo said: 'Although Xuefeng Yicun and I were born on the same branch, we will not die on the same branch. If you want to know the last word, it is this.'
[Commentary][Verse] Xuefeng Yicun ascended the hall to give a Dharma talk: 'Gathering the entire earth, making it as small as a grain of millet, and throwing it in front of you. The lacquer bucket (referring to the ignorant) will not (understand).' Beat the drum, and invite everyone to come and see (Changqing Huileng asked Yunmen Wenyan: 'Xuefeng Yicun said this, is there still a place where he cannot get out?' Yunmen Wenyan said: 'Yes.' (Changqing Huileng) asked: 'How so?' Yunmen Wenyan said: 'Don't all have the views of wild fox spirits.' He also said: 'There is quite a bit of disorder').
[Commentary][Verse] Sansheng Huiran asked (Xuefeng Yicun): 'What does the golden fish that has passed through the net (a metaphor for the liberated) eat?' Xuefeng Yicun said: 'When you get out of the net, I will tell you.' Sansheng Huiran said: 'A good teacher of fifteen hundred people doesn't even recognize the topic of conversation.' Xuefeng Yicun said: 'The old monk has many responsibilities as abbot.'
[Verse] Xuefeng Yicun ascended the hall to give a Dharma talk: 'The entire earth is a gate of liberation, but even if you pull his hand, he is unwilling to enter.' At that time, a monk came out and said: 'Abbot, you can't blame me.' Another monk said: 'What's the point of entering?' Xuefeng Yicun then hit him.
[Verse] One day, Xuefeng Yicun ascended the seat to give a Dharma talk. After the assembly had gathered, Xuefeng Yicun rolled out a wooden ball. Xuansha Shibei then took it and placed it back in its original place.
[Verse] One day, Xuefeng Yicun was making a fire in the monks' hall, closing the front and back doors, and then shouted: 'Fire! Fire!' Xuansha Shibei threw a piece of firewood in through the window lattice. Xuefeng Yicun then opened the door.
【頌】僧問。古澗寒泉時如何。師曰。瞪目不見底。曰飲者如何。師曰。不從口入。僧舉似趙州。州曰。不從口入。不可從鼻孔里入。僧卻問古澗寒泉時如何。州曰苦。曰飲者如何。州曰死。師聞得。乃曰趙州古佛。遙望作禮。自此不答話。
【頌】師因閩王封柑橘各一顆。遣使送至。柬問。既是一般顏色。為甚名字不同。師遂依舊封回。王復馳問玄沙。沙將一張紙蓋卻。
○僧問。拈捶豎拂。不當宗乘。未審和尚如何。師豎起拂子。僧乃抱頭出去師不顧(法眼代云。大眾看此一員戰將)。
【頌】上堂。舉拂子曰。這個為中下。僧問。上上人來時如何。師舉拂子。僧曰。這個為中下。師便打。
○問國師三喚侍者。意如何。師乃起入方丈。
○上堂。我若東道西道。汝則尋言逐句。我若羚羊掛角。汝向甚麼處捫摸。
【頌】示眾云。此事不從唇吻得。不從黃卷上得。不從諸方老宿得。合從甚麼處得。也須子細【增收】。
師之法席。常不減千五百眾。
瑞龍恭禪師
謁德山。山問會么曰。作么。山曰。請相見。曰識么。山大笑。遂許入室。
高亭簡禪師
【頌】參德山。隔江才見。便云不審。山乃搖扇招之。師忽開悟。乃橫趨而去。
【現代漢語翻譯】 現代漢語譯本 【頌】有僧人問：『古老山澗的寒冷泉水是什麼樣的？』 師父說：『瞪大眼睛也看不見底。』 僧人問：『飲用泉水的人又是什麼樣的？』 師父說：『不從口進入。』 僧人將此話告訴趙州（叢諗禪師）。趙州說：『不從口進入，難道可以從鼻孔里進入嗎？』 僧人又問：『古老山澗的寒冷泉水是什麼樣的？』 趙州說：『苦。』 僧人問：『飲用泉水的人又是什麼樣的？』 趙州說：『死。』 師父聽聞此事，便說：『趙州是古佛。』 遙望趙州行禮，從此不再回答別人的話。 【頌】閩王（王審知）賞賜師父柑橘各一顆，派使者送來，信中問道：『既然是一樣的顏色，為什麼名字不同？』 師父於是依舊封好送回。閩王又派人去問玄沙（師備禪師），玄沙用一張紙蓋住了柑橘。 ○有僧人問：『拈起木槌，豎起拂塵，都不符合禪宗的宗旨，不知道和尚您是怎麼樣的？』 師父豎起拂塵。僧人於是抱著頭出去，師父不理睬（法眼禪師代替師父說：『大家看這位戰將』）。 【頌】師父上堂說法，舉起拂塵說：『這個是為中等和下等根器的人準備的。』 有僧人問：『上上等根器的人來時怎麼樣？』 師父舉起拂塵。僧人說：『這個是為中等和下等根器的人準備的。』 師父就打了他。 ○有人問：『國師（慧忠國師）三次呼喚侍者，是什麼意思？』 師父於是起身進入方丈室。 ○師父上堂說法：『我如果東一句西一句地說，你們就會尋著言語追逐字句。我如果像羚羊掛角一樣無跡可尋，你們又從什麼地方摸索呢？』 【頌】師父向大眾開示說：『這件事不是從嘴唇和舌頭能得到的，不是從經書上能得到的，不是從各處老修行那裡能得到的，應該從什麼地方得到呢？ 也需要仔細體會【增收】。』 師父的法席，常常不少於一千五百人。 瑞龍恭禪師 拜見德山（宣鑒禪師），德山問：『會嗎？』 瑞龍恭禪師說：『做什麼？』 德山說：『請相見。』 瑞龍恭禪師說：『認識嗎？』 德山大笑，於是允許他進入內室。 高亭簡禪師 【頌】參拜德山（宣鑒禪師），隔著江才看見，便說：『不審（請禪師開示）。』 德山於是搖著扇子招呼他。高亭簡禪師忽然開悟，於是橫著走了出去。
【English Translation】 English version [Verse] A monk asked: 'What is the ancient stream's cold spring like?' The master said: 'Staring eyes cannot see the bottom.' The monk asked: 'What about the drinker?' The master said: 'It doesn't enter through the mouth.' The monk told this to Zhaozhou (Congshen Chan Master). Zhaozhou said: 'If it doesn't enter through the mouth, can it enter through the nostrils?' The monk then asked: 'What is the ancient stream's cold spring like?' Zhaozhou said: 'Bitter.' The monk asked: 'What about the drinker?' Zhaozhou said: 'Dead.' The master heard this and said: 'Zhaozhou is an ancient Buddha.' He bowed in the direction of Zhaozhou and from then on, he stopped answering questions. [Verse] The King of Min (Wang Shenzhi) gifted the master one tangerine and one orange each, sending them with a messenger, and asked in a letter: 'Since they are the same color, why are the names different?' The master then sealed them back up as they were and sent them back. The king again sent someone to ask Xuansha (Shibei Chan Master), who covered the tangerines and oranges with a piece of paper. ○ A monk asked: 'Raising a mallet and holding up a whisk do not accord with the Zen sect's principles. I don't know what the master's view is?' The master held up his whisk. The monk then ran out holding his head. The master ignored him (Fayan Chan Master said in his place: 'Everyone, look at this warrior'). [Verse] The master ascended the hall and said, holding up the whisk: 'This is for those of medium and lower capacity.' A monk asked: 'What about when someone of the highest capacity comes?' The master held up the whisk. The monk said: 'This is for those of medium and lower capacity.' The master then hit him. ○ Someone asked: 'What is the meaning of the National Teacher (Huizhong National Teacher) calling his attendant three times?' The master then got up and entered his abbot's room. ○ The master ascended the hall and said: 'If I speak randomly, you will seek words and chase after phrases. If I am like a gazelle hanging its horns, where will you grope?' [Verse] The master instructed the assembly, saying: 'This matter cannot be obtained from lips and tongue, cannot be obtained from yellow scrolls, cannot be obtained from old practitioners everywhere. From where should it be obtained? You must also carefully [increase collection].' The master's Dharma seat always had no fewer than fifteen hundred people. Chan Master Ruilong Gong Visited Deshan (Xuanjian Chan Master). Deshan asked: 'Do you understand?' Ruilong Gong Chan Master said: 'What to do?' Deshan said: 'Please meet.' Ruilong Gong Chan Master said: 'Do you recognize?' Deshan laughed and then allowed him to enter the inner room. Chan Master Gaoting Jian [Verse] Visited Deshan (Xuanjian Chan Master). He had only just seen him across the river when he said, 'Buchen (Please enlighten me, Chan Master).' Deshan then waved his fan to beckon him. Gaoting Jian Chan Master suddenly attained enlightenment and then walked away horizontally.
更不回顧。
瑞巖師彥禪師
初禮巖頭。問曰。如何是本常理。頭曰。動也。曰動時如何。頭曰。不是本常理。師良久。頭曰。肯即未脫根塵。不肯永沉生死。師遂領悟。便禮拜。頭每與語。微酬無忒。
○后謁夾山。山問甚處來。曰臥龍來。山曰。來時龍還起也未。師乃顧視之。山曰。炙瘡瘢上。更著艾燋。曰和尚又苦如此作甚麼。山休去。
【頌】師尋居丹丘瑞巖。坐磐石。終日如愚。每自喚主人公。復應諾。乃曰。惺惺著。他后莫受人謾(後有僧參玄沙。沙問近離甚處。云瑞巖。沙云。有何言句示徒。僧舉前話。沙云。一等是弄精魂。也甚奇怪。乃云。何不且在彼住。云。已遷化也。沙云。而今還喚得應么。僧無對)。
羅山道閑禪師
【頌】閩帥飲其法味。請居羅山。號法寶禪師。開堂升座。方斂衣。便曰。珍重。時眾不散。良久。師又曰。未識底近前來。僧出禮拜。師抗聲曰。也大苦哉。僧擬伸問。師乃喝出。
【頌】師在禾山。送同行矩長老出門次。把拄杖向面前一攛矩無對。師曰。石牛攔古路。一馬生雙駒。(后僧舉似疏山山云。石牛欄古路。一馬生三寅)。
【頌】無軫上座問。祇如巖頭道洞山好佛。祇是無光。未審洞山有何虧闕便道無光。師召
軫。軫應諾。師曰。灼然好個佛。祇是無光曰。大師為甚廢撥無軫話。師曰。甚麼處是陳老師撥你話處。快道快道。軫無語。師打三十棒。趁出。軫舉似招慶。慶一夏罵詈。至夏末。自來問師乃分明舉似。慶便作禮懺悔曰。洎錯怪大師。
○僧問。如何是百草頭上儘是祖師意。師曰。刺破汝眼。
○臨遷化上堂。集眾良久。展左手。主事罔測。乃令東邊師僧退後。又展右手。又令西邊師僧退後。乃曰。欲報佛恩。無過流通大教。歸去也。歸去也。珍重。
玄沙師備宗一禪師
布衲芒屨。食才接氣。常終日宴坐。眾皆異之。與雪峰本法門昆季。而親近若師資。峰以其苦行。呼為頭陀。一日峰問。阿那個是。備頭陀。師曰。終不敢誑於人。
【頌】異日峰召曰。備頭陀。何不遍參去。師曰。達磨不來東土。二祖不往西天。峰然之。
○師入室咨決。罔替晨昏。又閱楞嚴。發明心地。由是應機敏捷。與修多羅冥契。諸方玄學有所未決。必從之請益。至與雪峰徴詰。亦當仁不讓。峰曰。備頭陀。再來人也。
○上堂。佛道閑曠。無有程途。無門解脫之門。無意道人之意。不在三際。故不可升沉。建立乖真。非屬造化。動則起生死之本。靜則醉昏沉之鄉。動靜雙泯。即落空亡。動靜
【現代漢語翻譯】 現代漢語譯本 軫（人名）應諾。趙州禪師說：『真是個好佛，只是沒有光芒。』又說：『大師為何廢棄撥無（否定一切）的說法？』趙州禪師說：『什麼地方是陳老師撥弄你的話語之處？快說快說！』軫（人名）無話可說。趙州禪師打了他三十棒，趕了出去。軫（人名）把這件事告訴了招慶（地名），招慶（地名）整個夏天都在罵趙州禪師。到了夏天結束時，親自來問趙州禪師，並分明地說了這件事。招慶（地名）便作禮懺悔說：『我錯怪了大師。』
有僧人問：『如何是百草頭上儘是祖師意？』趙州禪師說：『刺破你的眼睛。』
臨濟禪師臨近圓寂時上堂，召集眾人良久。伸出左手，主事的人不明白他的意思，於是讓東邊的僧人退後。又伸出右手，又讓西邊的僧人退後。於是說：『想要報答佛恩，沒有比流通大法更好的了。歸去吧，歸去吧。珍重！』
玄沙師備（人名）宗一禪師
穿著粗布衣，腳穿草鞋，食物僅能維持氣息。常常整日宴坐，眾人都覺得他很奇異。與雪峰（地名）是同一法門的兄弟，但親近得像師父和弟子一樣。雪峰（地名）因為他苦行，稱他為頭陀（苦行僧）。一天，雪峰（地名）問：『哪個是師備（人名）頭陀？』師備（人名）說：『始終不敢欺騙人。』
【頌】異日，雪峰（地名）召見他說：『師備（人名）頭陀，為何不去各處參學？』師備（人名）說：『達磨（菩提達摩）不來東土（中國），二祖（慧可）不往西天（印度）。』雪峰（地名）認可了他的說法。
師備（人名）進入室內請教，從早到晚沒有間斷。又閱讀《楞嚴經》，發明心地。因此應機敏捷，與修多羅（佛經）暗合。各處玄學有所未決，必定向他請教。甚至與雪峰（地名）爭論，也當仁不讓。雪峰（地名）說：『師備（人名）頭陀，是再來人啊。』
上堂。佛道閑曠，沒有固定的道路。沒有門徑的解脫之門，沒有意念的道人之意。不在過去、現在、未來三際，所以不可升沉。建立任何東西都違背真理，不屬於造化。動則產生生死的根本，靜則陷入昏沉的境地。動靜雙泯，就落入空無。
【English Translation】 English version Zhen (name) responded affirmatively. The master said, 'Truly a good Buddha, only without light.' He also said, 'Why did the master abandon the theory of denying everything?' The master said, 'Where is the place where Teacher Chen manipulated your words? Speak quickly, speak quickly!' Zhen (name) had nothing to say. The master struck him thirty times and drove him out. Zhen (name) told Zhaoqing (place name) about this, and Zhaoqing (place name) spent the entire summer scolding the master. At the end of the summer, he personally came to ask the master and clearly explained the matter. Zhaoqing (place name) then bowed and repented, saying, 'I wrongly blamed the master.'
A monk asked, 'What is it that all the grass tips are the intention of the Patriarch?' The master said, 'Pierce your eyes.'
When Linji (name) was near his passing, he ascended the hall, gathered the assembly for a long time. He extended his left hand, and the person in charge did not understand his meaning, so he asked the monks on the east side to step back. Then he extended his right hand, and again asked the monks on the west side to step back. Then he said, 'If you want to repay the Buddha's grace, there is nothing better than circulating the Great Dharma. Go back, go back. Farewell!'
Xuan Sha Shi Bei (name) Zongyi Zen Master
Wearing coarse cloth and straw sandals, his food was only enough to sustain his breath. He often sat in meditation all day long, and everyone found him strange. He and Xuefeng (place name) were brothers in the same Dharma lineage, but they were as close as a master and disciple. Xuefeng (place name), because of his ascetic practices, called him a 'dhuta' (ascetic monk). One day, Xuefeng (place name) asked, 'Which one is Shi Bei (name) dhuta?' Shi Bei (name) said, 'I would never dare to deceive anyone.'
[Verse] Another day, Xuefeng (place name) summoned him and said, 'Shi Bei (name) dhuta, why don't you go and study everywhere?' Shi Bei (name) said, 'Bodhidharma did not come to the Eastern Land (China), and the Second Patriarch (Huike) did not go to the Western Heaven (India).' Xuefeng (place name) approved of his statement.
Shi Bei (name) entered the room to consult, without interruption from morning to night. He also read the Surangama Sutra and enlightened his mind. Therefore, he was quick-witted and in secret agreement with the sutras. If there were any unresolved mysteries in various places, they would definitely ask him for advice. Even when arguing with Xuefeng (place name), he would not give way. Xuefeng (place name) said, 'Shi Bei (name) dhuta, is a reborn person.'
Ascending the hall. The Buddha's path is vast and open, without a fixed route. There is no gate to liberation without a gate, and no intention of a Taoist without intention. It is not in the three times of past, present, and future, so it cannot rise or fall. Establishing anything violates the truth and does not belong to creation. Movement gives rise to the root of birth and death, and stillness falls into a state of dullness. When movement and stillness are both extinguished, one falls into emptiness.
雙收。顢頇佛性。必須對塵對境。如枯木寒灰。臨時應用。不失其宜。鏡照諸像不亂光輝。鳥飛空中。不雜空色。所以十方無影像。三界絕行蹤。不墮往來機。不住中間意。鐘中無鼓響。鼓中無鐘聲。鐘鼓不相交。句句無前後。如壯士屈臂。不藉他力。師子游行。豈求伴侶。九霄絕翳。何在穿通。一段光明。未曾昏昧。若到這裡。體寂寂。常的的。日赫𦦨。無邊表。圓覺空中不動搖。吞爍乾坤迥然照。夫佛出世者。元無出入。名相無體。道本如如。法爾天真。不同修證。祇要虗間。不昧作用。不涉塵泥。箇中纖毫道不盡。即為魔王眷屬。句前句后。是學人難處。所以一句當天。八萬門永絕生死。直饒得似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。道人行處。如火銷冰。終不卻成冰。箭既離弦。無返回勢。所以牢籠不肯住。呼喚不回頭。古聖不安排。至今無處所。若到這裡。步步登玄。不屬邪正。識不能識。智不能知。動便失宗。覺即迷旨。二乘膽顫。十地魂驚。語路處絕。心行處滅。直得釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說而顯道。釋梵絕聽而雨花。若與么現前。更疑何事。沒棲泊處。離去來今。限約不得。心思路絕。不因莊嚴。本來真凈。動用語笑。隨處明瞭。更無欠少。
【現代漢語翻譯】 現代漢語譯本 雙收：指同時獲得兩種好處或結果。 顢頇佛性：顢頇（mān hān），指糊塗、不明事理。此句指對佛性的認識不清，理解不透徹。 必須對塵對境：必須在面對外在事物和環境時。 如枯木寒灰：像枯木和冷灰一樣，形容心如止水，不起波瀾。 臨時應用，不失其宜：在需要的時候能夠恰當運用，不失去其適宜性。 鏡照諸像不亂光輝：鏡子照映各種影像，但自身的光輝不會因此而混亂。 鳥飛空中，不雜空色：鳥在空中飛翔，不會與天空的顏色相混淆。 所以十方無影像，三界絕行蹤：因此，在十方世界都沒有任何影像，在欲界、色界、無色界中都斷絕了行蹤。 不墮往來機，不住中間意：不落入往來生滅的機巧，不住留在中間的意念。 鐘中無鼓響，鼓中無鐘聲：鐘裡面沒有鼓的聲音，鼓裡面也沒有鐘的聲音。 鐘鼓不相交，句句無前後：鐘和鼓的聲音互不相干，每一句話都沒有先後順序。 如壯士屈臂，不藉他力：就像壯士彎曲手臂，不需要藉助其他力量。 師子**（shī zi hǒu）：獅子吼，比喻佛法威猛，能震懾一切邪魔外道。豈求伴侶：哪裡需要尋求伴侶呢？ 九霄絕翳（yì）：九霄之上沒有遮蔽。何在穿通：又在哪裡需要穿透呢？ 一段光明，未曾昏昧：這一段光明，從來沒有昏暗過。 若到這裡，體寂寂，常的的：如果到達這個境界，本體是寂靜的，常是明明白白的。 日赫𦦨（hè xī）：太陽光芒照耀。無邊表：沒有邊際可以標示。 圓覺空中不動搖，吞爍乾坤迥然照：在圓滿覺悟的虛空中，不為所動搖，吞吐閃耀著天地，迥然照亮一切。 夫佛出世者，元無出入：佛的出現於世，本來就沒有出入。 名相無體，道本如如：名相沒有實體，道的本質是如如不動。 法爾天真，不同修證：本來就是如此自然天真，不同於通過修行證悟。 祇要虗間（xū jiān）：只要虛空。不昧作用：不迷惑于其作用。 不涉塵泥：不沾染塵土污泥。 箇中纖毫道不盡，即為魔王眷屬：如果對其中的細微之處都說不清楚，那就是魔王的眷屬。 句前句后，是學人難處：執著于句子的前後，是學習佛法的人感到困難的地方。 所以一句當天，八萬門永絕生死：所以，一句真言當下就能證悟，八萬法門永遠斷絕生死。 直饒得似秋潭月影，靜夜鐘聲：縱然能夠像秋天的深潭中的月影，像寂靜夜晚的鐘聲。 隨扣擊以無虧，觸波瀾而不散：隨著敲擊而不會減少，遇到波瀾也不會消散。 猶是生死岸頭事：仍然是生死輪迴的事情。 道人行處，如火銷冰：修行的人所到之處，就像火融化冰一樣。 終不卻成冰：最終不會再變成冰。 箭既離弦，無返回勢：箭既然離開了弓弦，就沒有返回的趨勢。 所以牢籠不肯住，呼喚不回頭：所以，不會停留在牢籠之中，呼喚也不會回頭。 古聖不安排，至今無處所：過去的聖人沒有安排，至今也沒有固定的處所。 若到這裡，步步登玄：如果到達這個境界，每一步都登上了玄妙之處。 不屬邪正，識不能識，智不能知：不屬於邪惡或正當，意識無法識別，智慧無法瞭解。 動便失宗，覺即迷旨：一動念就失去了宗旨，一覺察就迷惑了旨意。 二乘膽顫，十地魂驚：聲聞乘和緣覺乘的人會感到膽怯，十地菩薩也會感到震驚。 語路處絕，心行處滅：言語的道路斷絕，心念的活動滅盡。 直得釋迦掩室于摩竭（mó jié），凈名杜口于毗耶（pí yé）：使得釋迦牟尼在摩竭陀國閉門不出，維摩詰在毗耶離城閉口不言。 須菩提唱無說而顯道，釋梵絕聽而雨花：須菩提倡導不說而顯明道，帝釋天和梵天停止聽講而降下花雨。 若與么現前，更疑何事：如果這樣呈現在眼前，還懷疑什麼呢？ 沒棲泊處，離去來今：沒有可以棲息的地方，脫離了過去、現在、未來。 限約不得，心思路絕：無法限制約束，心念思路斷絕。 不因莊嚴，本來真凈：不是因為裝飾莊嚴，本來就是真實清凈的。 動用語笑，隨處明瞭：一舉一動，言語談笑，隨處都是明明白白的。 更無欠少：再也沒有欠缺缺少。
【English Translation】 English version Double gain: Refers to obtaining two benefits or results simultaneously. Muddleheaded Buddha-nature: 'Muddleheaded' refers to being confused and not understanding things clearly. This sentence refers to an unclear and incomplete understanding of Buddha-nature. Must face dust and environment: Must be when facing external things and environments. Like withered wood and cold ashes: Like withered wood and cold ashes, describing a heart as still water, without waves. Apply temporarily, without losing its suitability: Able to use appropriately when needed, without losing its suitability. A mirror reflects all images without disturbing its brilliance: A mirror reflects various images, but its own brilliance will not be disturbed by this. Birds fly in the sky, not mixing with the color of the sky: Birds fly in the sky, not mixing with the color of the sky. Therefore, there are no images in the ten directions, and traces are cut off in the three realms: Therefore, there are no images in the ten directions, and traces are cut off in the desire realm, form realm, and formless realm. Not falling into the mechanism of coming and going, not dwelling in the middle thought: Not falling into the tricks of coming and going, not dwelling in the middle thought. There is no drum sound in the bell, and no bell sound in the drum: There is no drum sound in the bell, and no bell sound in the drum. The bell and drum do not intersect, and each sentence has no before or after: The sounds of the bell and drum do not interfere with each other, and each sentence has no order. Like a strong man bending his arm, not relying on other strength: Just like a strong man bending his arm, without relying on other strength. Lion's roar: A metaphor for the power of the Buddha's teachings, which can deter all demons and heretics. Why seek companions?: Where is there a need to seek companions? Nine heavens without obstruction: Above the nine heavens there is no obstruction. Where is there a need to penetrate?: Where is there a need to penetrate? A segment of light, never dim: This segment of light has never been dim. If you get here, the body is silent, always clear: If you reach this state, the body is silent, always clear. The sun shines brightly: The sun's rays shine. No boundary to mark: There is no boundary to mark. In the perfect enlightenment void, unmoving, swallowing and shining the universe: In the perfect enlightenment void, unmoving, swallowing and shining the universe, illuminating everything. The Buddha who appears in the world originally has no coming or going: The Buddha's appearance in the world originally has no coming or going. Names and forms have no substance, the essence of the Tao is thus: Names and forms have no substance, the essence of the Tao is thus unmoving. Naturally true, different from cultivation and realization: It is naturally true, different from cultivation and realization. Just need emptiness: Just need emptiness. Not ignorant of function: Not confused by its function. Not involved in dust and mud: Not contaminated by dust and mud. The slightest bit cannot be fully expressed, it is the family of the demon king: If the slightest bit cannot be fully expressed, it is the family of the demon king. Before and after the sentence, it is difficult for learners: Being attached to the before and after of the sentence is a difficult place for those who study Buddhism. Therefore, one sentence is the day, and 80,000 doors will never end birth and death: Therefore, one true word can be enlightened immediately, and 80,000 Dharma doors will never end birth and death. Even if it is like the moon shadow in the autumn pool, the bell sound in the quiet night: Even if it can be like the moon shadow in the autumn pool, like the bell sound in the quiet night. With the knock without loss, touching the waves without dispersing: With the knock without loss, touching the waves without dispersing. Still the matter of the shore of birth and death: Still the matter of the cycle of birth and death. Where the Taoist walks, like fire melting ice: Where the practitioner goes, like fire melting ice. Will never become ice again: Will never become ice again. Once the arrow leaves the string, there is no return: Once the arrow leaves the string, there is no return. Therefore, the cage will not stay, and the call will not turn back: Therefore, it will not stay in the cage, and the call will not turn back. The ancient sages did not arrange it, and there is still no place: The ancient sages did not arrange it, and there is still no fixed place. If you get here, step by step to the mysterious: If you reach this state, every step is on the mysterious. Not belonging to evil or righteousness, knowledge cannot know, wisdom cannot know: Not belonging to evil or righteousness, knowledge cannot know, wisdom cannot know. Moving will lose the purpose, and awakening will be confused: Moving will lose the purpose, and awakening will be confused. The two vehicles tremble, and the ten grounds are frightened: Those of the Hearer Vehicle and the Solitary Buddha Vehicle will feel timid, and the Bodhisattvas of the Ten Grounds will also feel shocked. The road of language is cut off, and the activity of the mind is extinguished: The road of language is cut off, and the activity of the mind is extinguished. Making Shakyamuni close the room in Magadha, and Vimalakirti shut up in Vaishali: Making Shakyamuni close the room in Magadha, and Vimalakirti shut up in Vaishali. Subhuti advocates no saying and reveals the Tao, and Sakra and Brahma stop listening and rain flowers: Subhuti advocates no saying and reveals the Tao, and Sakra and Brahma stop listening and rain flowers. If it is present, what else do you doubt?: If it is present, what else do you doubt? No place to stay, away from past, present and future: No place to stay, away from past, present and future. Cannot be limited, the mind is cut off: Cannot be limited, the mind is cut off. Not because of solemnity, it is originally true and pure: Not because of decoration, it is originally true and pure. Every move, speech and laughter, are clear everywhere: Every move, speech and laughter, are clear everywhere. No more lack: No more lack.
今時人不悟箇中道理。妄自涉事涉塵。處處染著。頭頭繫絆。縱悟則塵境紛紜。名相不實。便擬凝心斂念。攝事歸空。閉目藏睛。終有念起。旋旋破除。細想才生。即便遏捺。如此見解。即是落空亡底外道。魂不散底死人。冥冥漠漠。無覺無知。塞耳偷鈴。徒自欺誑。這裡分別。則不然。也不是隈門傍戶。句句現前。不得商量。不涉文墨。本絕塵境。本無位次。權名個出家兒。畢竟無軌跡。真如凡聖。地獄人天。祇是療狂子之方。虛空尚無改變。大道豈有升沉。悟則縱橫不離本際。若到這裡。凡聖也無立處。若向句中作意。則沒溺殺人。若向外馳求。又落空界。如如向上。沒可安排。恰似𦦨爐不藏蚊[蟲*苪]。此理本來平坦。何用刬除。動靜揚眉是真解脫。道不強為意度。建立。乖真。若到這裡。纖毫不受。指意則差。便是千聖出頭來。也安一字不得久立珍重。
○上堂。我今問汝諸人。且承當得個甚麼事。在何世界安身立命。還辨得么。若辨不得。恰似捏目生花。見事便差。知么如今目前。見有山河大地。色空明暗。種種諸物。皆是狂勞花相。喚作顛倒知見。夫出家人。識心達本源。故號為沙門。汝今既已剃髮披衣。為沙門相。即便有自利利他分。如今看著。盡黑漫漫地。墨汁相似。自救尚不得。爭解為得
【現代漢語翻譯】 現代漢語譯本： 現在的人不明白其中的道理，胡亂地介入世事塵俗，處處被沾染，事事被牽絆。即使有所領悟，也覺得塵世紛繁複雜，名相虛幻不實，於是就想凝神靜念，收攝諸事歸於空寂，閉眼藏神。但終究還是會有念頭生起，然後又慢慢地去除；剛一生出細微的想法，就立刻壓制。這樣的見解，就是落入了空無的邪道，如同魂魄不散的死人，昏暗無知，塞住耳朵去偷鈴鐺，只是自己欺騙自己。在這裡分辨，就不是這樣。也不是偷偷摸摸，而是句句都顯現在眼前，不容你思量，不涉及文字，本來就脫離塵世，本來就沒有高下之分，只是權且稱作一個出家之人，畢竟沒有軌跡可尋。真如、凡夫、聖人、地獄、人間、天堂，都只是醫治瘋狂之人的方法。虛空尚且沒有改變，大道哪裡會有升降？領悟了，那麼縱橫馳騁都不會離開根本。如果到了這個境界，凡夫和聖人都沒有立足之地。如果想在言句中強作解釋，就會被淹死。如果向外馳求，又會落入空無的境界。如如不動地向上，沒有什麼可以安排的，就像𦦨爐無法藏住蚊蟲。這個道理本來就平坦，何必剷除？一舉一動、揚眉瞬目都是真正的解脫，道不是勉強用意念去揣測、建立的，那樣就違背了真理。如果到了這個境界，一絲一毫都不能接受，用手指去指點就會出錯。即使是千聖一齊出現，也安放不了一個字，不能久立。好好珍惜！
○ 上堂：我現在問你們各位，你們能承擔什麼事情？在哪個世界安身立命？能辨別清楚嗎？如果辨別不清楚，就像捏著眼睛生出幻花，所見之事就會有偏差。知道嗎？現在眼前所見的山河大地、色空明暗、種種事物，都是虛妄的幻象，叫做顛倒知見。出家人，認識心性，通達本源，所以稱為沙門（指出了家的修行人）。你們現在既然已經剃髮披衣，做了沙門的形象，就應該有自利利他的責任。現在看著你們，一片漆黑，像墨汁一樣，自己都救不了自己，怎麼能救別人呢？
【English Translation】 English version: People today do not understand the truth within. They recklessly involve themselves in worldly affairs and dust, becoming stained and entangled everywhere. Even if they have some understanding, they find the world of dust to be chaotic and the names and forms to be unreal. Therefore, they try to concentrate their minds and collect their thoughts, withdrawing from affairs and returning to emptiness, closing their eyes and hiding their sight. But ultimately, thoughts will arise, and they will slowly try to eliminate them. As soon as a subtle thought arises, they immediately suppress it. Such a view is to fall into the heretical path of emptiness, like a corpse with an undispelled soul, dark and ignorant, covering one's ears to steal a bell, merely deceiving oneself. Discernment here is not like that. It is not sneaking around, but every phrase is present before you, not allowing you to deliberate, not involving writing, originally detached from the world of dust, originally without rank or position, merely temporarily called a 'renunciate,' ultimately without a trace. True Thusness, ordinary beings, sages, hell, humanity, heaven—these are merely methods for treating madmen. Even emptiness has no change; how can the Great Path have rise and fall? If enlightened, then going in all directions does not depart from the original ground. If you reach this state, then ordinary beings and sages have no place to stand. If you try to interpret the words, you will drown. If you seek outward, you will fall into the realm of emptiness. Going directly onward, there is nothing to arrange, like a stove that cannot hide mosquitoes. This principle is originally level; why eliminate anything? Every movement, every raising of the eyebrows is true liberation. The Dao is not forced by intention or establishment; that would be contrary to the truth. If you reach this state, you cannot accept even a hair's breadth. To point with intention is to err. Even if a thousand sages were to appear, they could not add a single word or stand for long. Cherish this!
○ Ascending the Hall: I now ask you all, what can you undertake? In what world do you establish yourselves and make a living? Can you discern this clearly? If you cannot discern this clearly, it is like rubbing your eyes and producing illusory flowers; what you see will be mistaken. Do you know? The mountains, rivers, earth, form, emptiness, light, darkness, and all things that you see before you are all illusory appearances of madness, called inverted views. A renunciate (Shamen ﹣指出了家的修行人), recognizes the mind and penetrates to the source, and is therefore called a Shamen (指出了家的修行人). Now that you have shaved your heads and donned robes, taking on the appearance of a Shamen (指出了家的修行人), you should have the responsibility of benefiting yourself and others. Looking at you now, it is all dark and murky, like ink; you cannot even save yourselves, how can you save others?
人。仁者。佛法因緣事大。莫作等閑相似。聚頭亂說雜話。趁謴過時。光陰難得。可惜許大丈夫兒。何不自省察。看是甚麼事。祇如從上宗乘。是諸佛頂族。汝既承當不得。所以我方便勸汝。但從迦葉門接續頓超去。此一門超凡聖因果。超毗盧妙莊嚴世界海。超他釋迦方便門。直下永劫。不教有一物與汝作眼見。何不自急急究取。未必道我且待三生兩生。久積凈業仁者。宗乘是甚麼事。不可由汝用工莊嚴便得去不可他心宿命便得去。會么。祇如釋迦出頭來作許多變弄。說十二分教如瓶灌水。大作一場佛事。向此門中用一點不得。用一毛頭伎倆不得。知么。如同夢事。亦如寐語。沙門不應出頭來。不同夢事。蓋為識得知么。識得。即是大出脫大徹頭人所以超凡越聖。出生離死。離因離果。超毗盧。越釋迦。不被凡聖因果所謾。一切處無人識得汝。知么。莫祇長戀生死愛網。被善惡業拘將去。無自由分。饒汝煉得身心同虛空去。饒汝到精明湛不搖處。不出識陰。古人喚作如急流水。流急不覺。妄為恬靜。恁么修行。盡出他輪迴際不得。依前被輪迴去。所以道。諸行無常。直是三乘功果。如是可畏。若無道眼。亦不究竟。何似如今博地凡夫。不用一毫工夫。便頓超去。解省心力么。還願樂么。勸汝。我如今立地待汝構去。更
【現代漢語翻譯】 現代漢語譯本： 人啊，仁者。佛法因緣是大事，不要當作等閑小事看待，聚在一起胡亂說話，閑聊打發時間。光陰難得，可惜了你們這些大丈夫，為什麼不自我反省，看看究竟是什麼事？比如從上的宗門，是諸佛頂上的族類，你既然承擔不了，所以我方便勸你，只從迦葉（Mahākāśyapa，摩訶迦葉，釋迦十大弟子之一，以頭陀苦行著稱）的門徑接續，頓悟超脫。這一門超越凡聖因果，超越毗盧（Vairocana，毗盧遮那佛，象徵法身）妙莊嚴世界海，超越釋迦（Śākyamuni，釋迦牟尼佛）的方便之門，直達永劫，不讓任何事物與你作眼見。為什麼不自己急切地去探究領悟？不要說我且等待三生兩生，久積凈業。仁者，宗門是什麼事？不是靠你用功莊嚴就能得到的，也不是靠他心宿命就能得到的。明白嗎？比如釋迦出頭來作了許多變化，說十二分教（佛教經典的不同分類方式）如瓶子倒水一樣，大作一場佛事，在此門中一點也用不上，用一毛頭的伎倆也不行。知道嗎？如同夢中之事，也如睡夢中的囈語。沙門（Śrāmaṇa，佛教出家人的通稱）不應該出頭來，不同於夢中之事，是因為能認識到。知道嗎？認識到，就是大出脫，大徹大悟之人，所以能超凡越聖，出生離死，離因離果，超越毗盧，越過釋迦，不被凡聖因果所欺騙。一切處無人能識得你，知道嗎？不要只顧著貪戀生死愛網，被善惡業力拘禁而去，沒有自由。即使你修煉得身心如同虛空，即使你到達精明湛寂不動搖的境界，也出不了識陰（五陰之一），古人稱之為如急流水，水流湍急而不自覺，妄以為是恬靜。這樣修行，終究出不了輪迴的邊際，依舊會被輪迴所束縛。所以說，諸行無常。即使是三乘（聲聞乘、緣覺乘、菩薩乘）的功果，也是如此可怕。如果沒有道眼，也不能究竟。哪裡比得上如今的博地凡夫，不用一毫的工夫，便能頓悟超脫？能節省心力嗎？還願意嗎？我如今站在這裡等你來領悟，更
【English Translation】 English version: People, benevolent ones. The karmic connection to the Buddhadharma is a great matter, do not treat it as a trivial thing. Gathering together to talk nonsense and waste time. Time is hard to come by, it is a pity for you great men. Why not self-reflect and see what exactly is the matter? For example, the ancestral school from above is the clan of the Buddhas' crowns. Since you cannot undertake it, I conveniently advise you to continue from Kāśyapa's (Mahākāśyapa, one of the ten major disciples of Śākyamuni, known for his ascetic practices) gate and attain sudden transcendence. This gate transcends the causes and effects of the mundane and the sacred, transcends the Vairocana (Vairocana, the embodiment of the Dharma body) wondrously adorned world-sea, transcends Śākyamuni's (Śākyamuni Buddha) expedient gate, directly reaching eternal kalpas, not allowing anything to be seen by your eyes. Why not urgently investigate and comprehend it yourself? Do not say that I will wait for three or two lifetimes, accumulating pure karma for a long time. Benevolent ones, what is the ancestral school? It cannot be attained by your diligent adornment, nor can it be attained by knowing others' minds and past lives. Do you understand? For example, Śākyamuni came forth and performed many transformations, speaking the twelve divisions of teachings (different classifications of Buddhist scriptures) like pouring water from a bottle, performing a grand Buddhist affair. Not even a little bit can be used in this gate, not even a hair's breadth of skill. Do you know? It is like a dream, also like sleep-talking. A Śrāmaṇa (Buddhist renunciate) should not come forth, unlike dream matters, because one can recognize it. Do you know? Recognizing it is the great liberation, the greatly enlightened person, therefore transcending the mundane and surpassing the sacred, being born and leaving death, leaving causes and leaving effects, transcending Vairocana, surpassing Śākyamuni, not being deceived by the causes and effects of the mundane and the sacred. No one can recognize you in all places, do you know? Do not just cling to the net of love and desire of birth and death, being restrained and taken away by good and evil karma, without freedom. Even if you cultivate your body and mind to be like empty space, even if you reach the state of refined clarity and unwavering stillness, you cannot escape the consciousness aggregate (one of the five aggregates). The ancients called it like a rapid flowing stream, flowing so fast that one does not notice, falsely taking it for tranquility. Cultivating like this, you will ultimately not escape the boundary of reincarnation, and will still be bound by reincarnation. Therefore, it is said that all conditioned things are impermanent. Even the merits and fruits of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are so fearful. Without the eye of the Dao, one cannot ultimately attain it. How is it like the ordinary person on the ground now, without using a hair's breadth of effort, one can suddenly transcend? Can you save mental effort? Are you still willing? I am now standing here waiting for you to comprehend, even more
不教汝加工煉行。如今不恁么。更待何時還肯么。便下座。
○上堂。汝諸人如在大海里坐。沒頭浸卻了。更展手問人乞水吃。夫學般若菩薩。須具大根器。有大智慧始得。若有智慧。即今便出脫得去。若是根機遲鈍。直須勤苦耐志。日夜忘疲。無眠失食。如喪考妣相似。恁么急切。盡一生去。更得人荷挾。克骨究實。不妨易得。構去。且況如今。誰是堪任受學底人。仁者。莫祇是記言記語。恰似念陀羅尼相似。蹋步向前來。口裡哆哆和和地。被人把住詰問著。沒去處便嗔道和。尚不為我答話。恁么學事大苦。知么。有一般坐繩床和尚。稱善知識。問著便搖身動手。點眼吐舌瞪視。更有一般說昭昭靈靈。靈臺智性。能見能聞。向五蘊身田里作主宰。恁么為善知識。大賺人。知么。我今問汝。汝若認昭昭靈靈。是汝真實。為甚麼瞌睡時。又不成昭昭靈靈。若瞌睡時不是。為甚麼有昭昭時。汝還會么。這個喚作認賊為子。是生死根本。妄想緣起。汝欲識根由么。我向汝道。昭昭靈靈。祇因前塵色聲香等法。而有分別。便道此是昭昭靈靈。若無前塵。汝此昭昭靈靈。同於龜毛兔角。仁者。真實在甚麼處。汝今欲得出他五蘊身田主宰。但識取汝秘密金剛體。古人向汝道。圓成正遍。遍周沙界。我今少分為汝智者。可以譬
【現代漢語翻譯】 現代漢語譯本 不教你加工修煉。現在不這樣做，更待何時才肯呢？』說完便下座。
上堂說法。你們這些人就像坐在大海里，頭都浸在水裡了，還伸手向人要水喝。學習般若（prajna，智慧）的菩薩，必須具備大的根器，有大的智慧才能成功。如果有智慧，現在就能解脫出去。如果是根機遲鈍，就必須勤奮刻苦，有耐心和志向，日夜忘記疲勞，廢寢忘食，像死了父母一樣悲痛。這樣急切地用盡一生去修行，再有人幫助，深入研究，徹底明白，也不難得到。且不說現在，誰是堪當學習的人呢？各位，不要只是記住言語，就像念陀羅尼（dharani，總持）一樣。抬腳向前走，嘴裡嘟嘟囔囔的，被人抓住追問，沒處躲避就嗔怒道：『和尚不替我回答問題。』這樣學習非常痛苦，知道嗎？有一種坐在繩床上的和尚，自稱善知識（kalyanamitra，良師益友），問他問題就搖身動手，瞪眼吐舌頭。還有一種說昭昭靈靈，靈臺智性，能見能聞，在五蘊（skandha，色、受、想、行、識）身田中做主宰。這樣當善知識，是大騙子，知道嗎？我現在問你，你如果認為昭昭靈靈是你的真實，為什麼瞌睡的時候，又不能昭昭靈靈？如果瞌睡時不是，為什麼有昭昭時？你明白嗎？這叫做認賊為子，是生死根本，妄想緣起。你想知道根源嗎？我告訴你，昭昭靈靈，只是因為前塵色聲香味等法，而有分別，就說這是昭昭靈靈。如果沒有前塵，你的昭昭靈靈，就如同龜毛兔角一樣不存在。各位，真實在哪裡？你現在想要擺脫五蘊身田的主宰，只要認識你的秘密金剛體。古人對你們說，圓成正遍，遍周沙界。我現在稍微為你們這些智者打個比喻。
【English Translation】 English version I don't teach you to process and cultivate practice. If you don't do it now, when will you be willing to do it? 'Having said that, he descended from his seat.
He ascended the hall to preach. You people are like sitting in the great sea, your heads are submerged in the water, and you still reach out to people to beg for water to drink. A Bodhisattva who studies Prajna (prajna, wisdom) must have great roots and great wisdom to succeed. If you have wisdom, you can escape now. If your roots are dull, you must be diligent and hardworking, patient and ambitious, forgetting fatigue day and night, forgetting to sleep and eat, as painful as if your parents had died. If you practice so eagerly throughout your life, and someone helps you to study deeply and thoroughly understand, it is not difficult to obtain. Not to mention now, who is worthy of being a student? Gentlemen, don't just remember the words, just like reciting Dharani (dharani, total retention). Lift your feet forward, muttering in your mouth, and if someone grabs you and asks questions, and you have nowhere to hide, you get angry and say: 'The monk doesn't answer questions for me.' Such learning is very painful, do you know? There is a monk sitting on a rope bed, calling himself a Kalyanamitra (kalyanamitra, good teacher and helpful friend), and when asked questions, he shakes his body and moves his hands, stares, sticks out his tongue. There is also a kind of saying that the bright and spiritual, the spiritual platform of wisdom, can see and hear, and act as the master in the field of the five Skandhas (skandha, form, sensation, perception, volition, and consciousness). To be a good teacher like this is a big liar, do you know? I ask you now, if you think that the bright and spiritual is your reality, why can't you be bright and spiritual when you are sleepy? If it is not when you are sleepy, why is there a time when you are bright? Do you understand? This is called recognizing a thief as your son, which is the root of birth and death, the arising of delusion. Do you want to know the root cause? I tell you, the bright and spiritual is only because of the past dust of form, sound, smell, taste, etc., that there is discrimination, and it is said that this is the bright and spiritual. If there is no past dust, your bright and spiritual is as non-existent as a tortoise's hair or a rabbit's horn. Gentlemen, where is the truth? If you want to get rid of the master of the field of the five Skandhas, you only need to recognize your secret Vajra body. The ancients told you that the perfect accomplishment is correct and universal, pervading all the worlds. I will now make a small analogy for you wise people.
喻得解。汝還見南閻浮提日么。世間人所作興營。養身活命。種種心行作業。莫非皆承日光成立。祇如日體還有許多般心行么。還有不周遍處么。欲識金剛體。亦須如是看。祇如今山河大地。十方國土。色空明暗。及汝身心。莫非盡承汝圓成威光所現。直是天人群生類。所作業次。受生果報。有情無情莫非承汝威光。乃至諸佛成道成果。接物利生。莫非盡承汝威光。祇如金剛體。還有凡夫諸佛么。有汝心行么。不可道無。便得當去也。知么。汝既有如是奇特。當陽出身處。何不發明取。因何卻隨他。向五蘊身田中。鬼趣里作活計。直下自謾。去忽然無常殺鬼到來。眼目诪張。身見命見。恁么時大難支荷。如生脫龜殼相似。大苦。仁者莫把瞌睡見解。便當卻去。未解蓋覆得毛頭許。汝還知么。三界無安。猶如火宅。且汝未是得安樂底人。祇大作群隊。幹他人世。這邊那邊。飛走野鹿相似。但求衣食。若恁么。爭行他王道。知么。國王大臣。不拘執汝。父母放汝出家。十方施主。供汝衣食。土地龍神荷護汝。也須具慚愧知恩始得。莫孤負人好。長連床上。排行著地。銷將去道是安樂。未在。皆是粥飯將養得汝。爛冬瓜相似。變將去。土裡埋將去。業識茫茫。無本可據。沙門因甚麼到恁么地。祇如大地上。蠢蠢者。我喚作地
【現代漢語翻譯】 現代漢語譯本 我用比喻使你明白。你還看見南閻浮提（Sanskrit Jambudvipa，指我們所居住的這個世界）的太陽嗎？世間人所做的一切經營活動，爲了養活自己，種種的心念和行為，沒有哪一樣不是依靠太陽的光芒才能成就的。就像太陽本身，它有那麼多的心思和行為嗎？還有不能照耀到的地方嗎？想要認識金剛體（堅不可摧的自性），也應該這樣去看待。就像現在的山河大地，十方國土，有形無形，光明黑暗，以及你的身心，沒有哪一樣不是依靠你圓滿成就的威光所顯現的。無論是天人還是眾生，他們所造作的行為，所承受的果報，有情眾生還是無情之物，沒有哪一樣不是依靠你的威光。乃至諸佛成道證果，接引眾生，利益眾生，沒有哪一樣不是依靠你的威光。就像金剛體，它有凡夫和諸佛的區別嗎？有你的心思和行為嗎？但也不能說沒有，這樣就理解錯了。知道嗎？你既然有如此奇特，當下顯現的自性，為什麼不把它發揚出來呢？為什麼卻要跟隨它，在五蘊（Sanskrit Skandha，構成人身的五種要素，即色、受、想、行、識）的身田中，在鬼道里謀生活呢？直接欺騙自己。突然無常的死神到來，眼花繚亂，執著于身見和命見，到那時就難以支撐了，就像活生生剝掉烏龜的殼一樣，非常痛苦。仁者不要把昏睡的見解，就當成是正確的。還沒有理解到哪怕是毛髮尖端那麼一點點。你還知道嗎？三界（欲界、色界、無色界）沒有安寧，就像火宅一樣。而且你還不是一個得到安樂的人。只是大作群隊，干涉別人的事情。這邊那邊，像飛奔的野鹿一樣。只求衣食。如果這樣，怎麼能行使王道呢？知道嗎？國王大臣，不拘禁你。父母允許你出家。十方施主，供養你衣食。土地龍神護持你。你也必須要有慚愧心，知道感恩才行。不要辜負別人的好意。在長長的床上，一排排地躺著，消磨時間，還說這是安樂。還不是真正的安樂。都是靠粥飯將你養得像爛冬瓜一樣。慢慢地腐爛，埋到土裡去。業識茫茫，沒有根本可以依靠。沙門（梵文：Sramana，指出家修道者）為什麼會到這種地步？就像在大地上，那些蠢蠢蠕動的生物，我稱之為地。
【English Translation】 English version I use a metaphor to make you understand. Do you still see the sun in Jambudvipa (Sanskrit Jambudvipa, referring to the world we live in)? All the business activities that people in the world do, to support themselves, all kinds of thoughts and actions, none of them can be accomplished without relying on the light of the sun. Just like the sun itself, does it have so many thoughts and actions? Are there any places that it cannot shine on? If you want to recognize the Vajra body (indestructible self-nature), you should also look at it this way. Just like the current mountains, rivers, and earth, the ten directions of the country, tangible and intangible, light and darkness, and your body and mind, none of them are manifested without relying on the majestic light of your perfect accomplishment. Whether it is gods or sentient beings, the actions they create, the karmic rewards they receive, sentient beings or inanimate objects, none of them rely on your majestic light. Even the Buddhas attaining enlightenment and realizing the fruit, receiving sentient beings, and benefiting sentient beings, none of them rely on your majestic light. Just like the Vajra body, does it have the distinction between ordinary people and Buddhas? Does it have your thoughts and actions? But you can't say it doesn't, because that would be a misunderstanding. Do you know? Since you have such a unique, present self-nature, why not develop it? Why do you follow it, in the field of the five aggregates (Sanskrit Skandha, the five elements that make up the human body, namely form, sensation, perception, volition, and consciousness), in the realm of ghosts, to make a living? Directly deceiving yourself. Suddenly, the impermanent death god arrives, your eyes are dazzled, and you are attached to the view of self and the view of life, then it will be difficult to support, like peeling off a turtle's shell alive, which is very painful. Benevolent one, do not take the drowsy view as correct. You have not understood even the tip of a hair. Do you know? The Three Realms (Desire Realm, Form Realm, Formless Realm) are not peaceful, like a burning house. And you are not a person who has attained peace. You are just making a big group, interfering in other people's affairs. Here and there, like a running deer. Only seeking food and clothing. If so, how can you practice the way of the king? Do you know? The king and ministers do not restrain you. Your parents allow you to become a monk. The benefactors of the ten directions provide you with food and clothing. The land and dragon gods protect you. You must also have a sense of shame and know how to be grateful. Do not let down the kindness of others. Lying in rows on the long bed, wasting time, and saying that this is peace. It is not true peace. You are all raised by porridge and rice like rotten winter melons. Slowly rotting and being buried in the soil. Karmic consciousness is vast and without a foundation to rely on. Why do Sramanas (Sanskrit: Sramana, referring to monks and ascetics) come to this point? Just like on the earth, those wriggling creatures, I call them earth.
獄劫住。如今若不了。明朝後日。入驢胎馬肚裡。牽犁拽杷。衘鐵負鞍。碓搗磨磨。水火里燒煮去。大不容易受。大須恐懼好。是汝自累。知么。若是了去。直下永劫。不曾教汝有這個訊息。若不了此煩惱惡業因緣。不是一劫兩劫得休。直與汝金剛齊壽。知么。
【頌】師因參次。聞燕子聲。乃曰。深談實相。善說法要。便下座。時有僧請益。曰某甲不會。師曰。去。誰信汝。
【頌】鼓山來。師作一圓相示之山曰。人人出這個不得。師曰。情知汝向驢胎馬腹裡作活計。山曰。和尚又作么生。師曰人人出這個不得。山曰。和尚與么道卻得。某甲為甚麼道不得。師曰。我得汝不得。
【頌】僧侍立次。師以杖指面前地上白點曰。還見么。曰見。如是三問僧亦如是答。師曰。你也見。我也見。為甚麼道不會。
【頌】因雪峰指火曰。三世諸佛。在火焰里轉大法輪。師曰。近日王令稍嚴。峰曰。作么生師曰不許攙奪行市。雲門曰。火𦦨為三世諸佛說法。三世諸佛立地聽。
○僧問。古人拈槌豎拂。還當宗乘也無。師曰不當。曰古人意作么生。師舉拂子。僧曰。宗乘中事如何。師曰。待汝悟始得。
【頌】師垂語曰。諸方老宿。盡道接物利生。祇如三種病人。汝作么生接。患盲者。拈椎
豎拂。他又不見。患聾者。語言三昧。他又不聞。患啞者。教伊說又說不得。若接不得。佛法無靈驗。時有僧出曰。三種病人。還許學人商量否師曰。許汝作么生商量。其僧珍重出。師曰。不是不是。羅漢曰。桂琛現有眼耳口。和尚作么生接。師曰。慚愧。便歸方丈。中塔曰。三種病人。即今在甚麼處。又一僧曰。非唯謾他。兼亦自謾。(法眼云。我當時見羅漢舉此僧語。我便會三種病人。云居錫云。祗如此僧會不會。若道會。玄沙又道不是。若道不會。法眼為甚麼道我因此僧語。便會三種病人。上座。無事上來商量。大家要知)有僧請益雲門。門曰。汝禮拜著。僧禮拜起。門以拄杖挃之。僧退後。門曰。汝不是患盲么。復喚近前來。僧近前。門曰。汝不是患聾么。門曰。會么。曰不會。門曰。汝不是患啞么。僧於是有省。
【頌】師因僧禮拜。師曰。因我得禮汝。
【頌】師一日遣僧送書上雪峰。峰開緘。見白紙三幅問僧會么。曰不會。峰曰。不見道。君子千里同風僧回舉似。師曰。山頭老漢。蹉過也不知。曰和尚如何。師曰。孟春猶寒。也不解道。
【頌】師問鏡清。教中道。不見一法。為大過患。且道不見甚麼法。清指露柱。曰莫是不見這個法么。(同安顯別云。也知和尚不造次)師曰。浙
【現代漢語翻譯】 現代漢語譯本 豎起拂塵。那人還是沒有反應。如果是耳聾的人，用語言三昧（Dhyana，禪定）去開導他，他還是聽不見。如果是啞巴，教他說也說不出來。如果接引不了他們，佛法就沒有靈驗了。當時有個僧人出來說：『這三種病人，還允許我與您商量嗎？』法眼禪師說：『允許，你打算怎麼商量？』那僧人行了個珍重禮就出去了。法眼禪師說：『不是，不是。』羅漢（Arhat，阿羅漢）說：『桂琛（法眼禪師的法號）您現在有眼、有耳、有口，您打算怎麼接引他們？』法眼禪師說：『慚愧。』便回到了方丈。中塔禪師說：『這三種病人，現在在哪裡呢？』又有一個僧人說：『不只是欺騙了他，也欺騙了自己。』（法眼禪師說：『我當時看到羅漢舉出這個僧人的話，我便領會了三種病人的含義。』云居錫禪師說：『只是這個僧人到底會不會呢？如果說會，玄沙禪師又說不是。如果說不會，法眼禪師為什麼說我因此僧人的話，便領會了三種病人的含義？各位，沒事上來商量商量，大家都想知道。』）有僧人向雲門禪師請教，雲門禪師說：『你禮拜。』僧人禮拜起身，雲門禪師用拄杖擊打他。僧人退後。雲門禪師說：『你不是眼盲嗎？』又叫他走近前來，僧人走近前來。雲門禪師說：『你不是耳聾嗎？』雲門禪師說：『明白了嗎？』僧人說：『不明白。』雲門禪師說：『你不是啞巴嗎？』僧人於是有所領悟。
【頌】禪師因為僧人禮拜，禪師說：『因為我才能讓你禮拜。』
【頌】禪師有一天派僧人送書給雪峰禪師。雪峰禪師打開信封，看到三張白紙，問僧人：『明白嗎？』僧人說：『不明白。』雪峰禪師說：『沒聽過說嗎？君子千里同風。』僧人回來把情況告訴了法眼禪師，法眼禪師說：『山頭老漢，錯過也不知道。』僧人說：『和尚您怎麼看？』法眼禪師說：『孟春（農曆正月）還很冷，也不懂得說。』
【頌】禪師問鏡清禪師：『教義中說，不見一法，是大過患。那麼，不見的是什麼法？』鏡清禪師指著露柱。說：『莫非是不見這個法嗎？』（同安顯禪師另外評論說：『也知道和尚您不是隨便說說。』）法眼禪師說：『是這樣嗎？』
【English Translation】 English version He raised the whisk. The person still didn't react. If it's a deaf person, using the Samadhi (Dhyana, meditation) of language to enlighten him, he still can't hear. If it's a mute, teaching him to speak, he still can't speak. If they can't be guided, the Buddha-dharma has no efficacy. At that time, a monk came out and said, 'These three kinds of sick people, are you still willing to let me discuss with you?' Chan Master Fayan said, 'Yes, how do you plan to discuss?' That monk made a respectful bow and left. Chan Master Fayan said, 'No, no.' Arhat (Arhat, enlightened disciple) said, 'Guichen (Fayan's Dharma name), you now have eyes, ears, and a mouth, how do you plan to guide them?' Chan Master Fayan said, 'I am ashamed.' Then he returned to his abbot's room. Chan Master Zhongta said, 'Where are these three kinds of sick people now?' Another monk said, 'Not only is he deceiving him, but he is also deceiving himself.' (Chan Master Fayan said, 'At that time, when I saw Arhat raise this monk's words, I understood the meaning of the three kinds of sick people.' Chan Master Yunju Xi said, 'Does this monk really understand or not? If he understands, Chan Master Xuansha said it's not. If he doesn't understand, why did Chan Master Fayan say that because of this monk's words, he understood the meaning of the three kinds of sick people? Everyone, come up and discuss if you have nothing to do, everyone wants to know.') A monk asked Chan Master Yunmen for instruction, Chan Master Yunmen said, 'You bow.' The monk bowed and stood up, Chan Master Yunmen struck him with his staff. The monk retreated. Chan Master Yunmen said, 'Aren't you blind?' He then called him to come closer, the monk came closer. Chan Master Yunmen said, 'Aren't you deaf?' Chan Master Yunmen said, 'Do you understand?' The monk said, 'I don't understand.' Chan Master Yunmen said, 'Aren't you mute?' The monk then had an awakening.
[Verse] The Chan master, because of the monk's bowing, said, 'It is because of me that you are able to bow.'
[Verse] One day, the Chan master sent a monk to deliver a letter to Chan Master Xuefeng. Chan Master Xuefeng opened the envelope and saw three blank sheets of paper, asking the monk, 'Do you understand?' The monk said, 'I don't understand.' Chan Master Xuefeng said, 'Haven't you heard it said? Gentlemen, though a thousand miles apart, share the same wind.' The monk returned and told Chan Master Fayan about the situation, Chan Master Fayan said, 'The old man on the mountain, missed it and doesn't even know.' The monk said, 'What do you think, Master?' Chan Master Fayan said, 'Early spring (first month of the lunar calendar) is still cold, and he doesn't even know how to say it.'
[Verse] The Chan master asked Chan Master Jingqing, 'The teachings say, not seeing a single dharma is a great fault. So, what dharma is not seen?' Chan Master Jingqing pointed to the pillar. Saying, 'Could it be that this dharma is not seen?' (Chan Master Tongan Xian commented separately, 'Also knowing that you, Master, are not speaking carelessly.') Chan Master Fayan said, 'Is that so?'
中清水白米從汝吃。佛法未會在。
【頌】僧問。如何是清凈法身。師曰。膿滴滴地。
【頌】問如何是親切底事。師曰。我是謝三郎。
【頌】師與韋監軍吃果子。韋問。如何是日用而不知。師拈起果子曰。吃。韋吃果子了。再問。師曰。祗這是日用而不知。
【頌】僧問。如何是學人自己。師。曰用自己作么(一作是你自己。雲門云。沒量大人被語脈里轉卻。僧問如何是學人自己。門云。忽然路上有人喚衲僧齋。你也隨分得飯喚)。
○師問明真大師。善財參彌勒。彌勒指歸文殊。文殊指歸佛處。汝道佛指歸甚麼處。曰不知。師曰。情知汝不知(法眼別云。喚甚麼作佛)。
○大普玄通到禮覲。師曰。你在彼住。莫誑惑人家男女。曰玄通祗是開個供養門。晚來朝去。爭敢作恁么事。師曰。事難。曰真情是難。師曰。甚麼處是難處。曰為伊不肯承當。師便入方丈拄卻門。
【頌】僧問。學人乍入叢林。乞師指個入路。師曰。還聞偃溪水聲么。曰聞。師曰。從這裡入。
○問。古人皆以瞬視接人。未審和尚以何接人。師曰。我不瞬視接人。曰學人為甚麼道不得。師曰。逼塞汝口爭解道得。
長慶慧棱禪師
歷參禪苑。后參靈云。問如何是佛法大意。云
【現代漢語翻譯】 現代漢語譯本： 『中清水白米從汝吃。佛法未曾在。』 【頌】僧問：『如何是清凈法身？』師曰：『膿滴滴地。』 【頌】問：『如何是親切底事？』師曰：『我是謝三郎。』 【頌】師與韋監軍吃果子。韋問：『如何是日用而不知？』師拈起果子曰：『吃。』韋吃果子了，再問。師曰：『只這是日用而不知。』 【頌】僧問：『如何是學人自己？』師曰：『用自己作么？』（一作『是你自己』。雲門云：『沒量大人被語脈里轉卻。』僧問：『如何是學人自己？』門云：『忽然路上有人喚衲僧齋，你也隨分得飯喚。』） ○師問明真大師：『善財參彌勒（Maitreya，未來佛），彌勒指歸文殊（Manjusri，智慧的象徵），文殊指歸佛處。汝道佛指歸甚麼處？』曰：『不知。』師曰：『情知汝不知。』（法眼別云：『喚甚麼作佛？』） ○大普玄通到禮覲。師曰：『你在彼住，莫誑惑人家男女。』曰：『玄通只是開個供養門，晚來朝去，爭敢作恁么事？』師曰：『事難。』曰：『真情是難。』師曰：『甚麼處是難處？』曰：『為伊不肯承當。』師便入方丈拄卻門。 【頌】僧問：『學人乍入叢林，乞師指個入路。』師曰：『還聞偃溪水聲么？』曰：『聞。』師曰：『從這裡入。』 ○問：『古人皆以瞬視接人，未審和尚以何接人？』師曰：『我不瞬視接人。』曰：『學人為甚麼道不得？』師曰：『逼塞汝口爭解道得？』 長慶慧棱禪師 歷參禪苑，后參靈云，問：『如何是佛法大意？』云
【English Translation】 English version: 'You eat the clear water and white rice. You have never encountered the Buddha-dharma.' [Verse] A monk asked: 'What is the pure Dharma-body?' The Master said: 'Dripping with pus.' [Verse] Asked: 'What is the most intimate matter?' The Master said: 'I am Xie Sanlang.' [Verse] The Master was eating fruit with Military Supervisor Wei. Wei asked: 'What is it to use it daily and not know it?' The Master picked up a fruit and said: 'Eat.' Wei ate the fruit and asked again. The Master said: 'This is precisely using it daily and not knowing it.' [Verse] A monk asked: 'What is the student's own self?' The Master said: 'What do you do with your own self?' (Another version says: 'It is your own self.' Yunmen said: 'An immeasurable great person is turned around by the words.' A monk asked: 'What is the student's own self?' Yunmen said: 'Suddenly, someone on the road calls the monk for a meal. You also get food according to your share.') ○ The Master asked Great Master Mingzhen: 'Sudhana (a seeker of enlightenment) visited Maitreya (the future Buddha), Maitreya pointed him to Manjusri (symbol of wisdom), and Manjusri pointed him to the Buddha's place. Where do you say the Buddha points to?' He said: 'I don't know.' The Master said: 'I knew you didn't know.' (Fayan said differently: 'What do you call Buddha?') ○ Great Pu Xuantong arrived to pay respects. The Master said: 'While you live there, don't deceive the men and women of the household.' He said: 'Xuantong is just opening a door for offerings, going in the evening and leaving in the morning. How dare I do such a thing?' The Master said: 'It's difficult.' He said: 'True feelings are difficult.' The Master said: 'Where is the difficulty?' He said: 'Because they are unwilling to accept it.' The Master then entered his room and propped the door shut. [Verse] A monk asked: 'I have just entered the monastery. I beg the Master to point out the entrance path.' The Master said: 'Do you hear the sound of the Yanxi stream?' He said: 'I hear it.' The Master said: 'Enter from here.' ○ Asked: 'The ancients all received people with a blink of the eye. I don't know how the Master receives people?' The Master said: 'I don't receive people with a blink of the eye.' He said: 'Why can't the student say it?' The Master said: 'If I block your mouth, how can you say it?' Zen Master Huileng of Changqing He visited various Zen monasteries. Later, he visited Lingyun and asked: 'What is the great meaning of the Buddha-dharma?' Lingyun
曰。驢事未去。馬事到來。師如是往來雪峰玄沙二十年間。坐破七個蒲團。不明此事。一日捲簾。忽然大悟。乃有。
【頌】曰。也大差。也大差捲起簾來見天下。有人問我解何宗。拈起拂子劈口打。峰舉謂玄沙曰。此子徹去也。沙曰。未可此是意識著述。更須勘過始得。至晚眾僧上來問訊。峰謂師曰。備頭陀未肯汝在。汝實有正悟。對眾舉來。師又有。
【頌】曰。萬象之中獨露身。唯人自肯乃方親。昔時謬向途中覓。今日看來火里冰。峰乃顧沙曰。不可更是意識著述。師問峰曰。從上諸聖。傳受一路。請師垂示。峰良久。師設禮而退。峰乃微笑。師入方丈參。峰曰。是甚麼。師曰。今日天晴。好普請。自此酬問。未嘗爽于玄旨。
【評】【頌】師與保福遊山。福問古人道。妙峰山頂。莫祇這個便是也無。師曰。是即是。可惜許(僧問鼓山。祇如長慶恁么道。意作么生。山云。孫公若無此語。可謂髑髏遍野。白骨連山)。
【頌】僧問。如何是正法眼。師曰。有愿不撒沙。
○問。名言妙義。教有所詮。不涉三科。請師直道。師曰。珍重。師乃曰。明明歌詠。汝尚不會。忽被暗裡來底事。汝作么生。僧問如何是暗來底事。師曰。喫茶去(中塔代云。便請和尚相伴)。
【頌】
【現代漢語翻譯】 現代漢語譯本： 他說：『驢的事情還沒完，馬的事情又來了。』這位禪師就這樣在雪峰和玄沙兩位禪師處往來了二十年，坐破了七個蒲團，仍然不明白這件事。有一天，他捲起簾子，忽然大悟，於是作偈說： 『也大差，也大差，捲起簾來見天下。有人問我解何宗，拈起拂子劈口打。』 雪峰禪師舉此事告訴玄沙禪師說：『這人徹底開悟了。』玄沙禪師說：『還不能這麼說，這可能是意識的著述，還需要進一步勘驗才行。』 到了晚上，眾僧上來問訊，雪峰禪師對這位禪師說：『備頭陀（指玄沙禪師）還不認可你，你如果確實有真正的領悟，就當著大家說出來。』這位禪師又作偈說： 『萬象之中獨露身，唯人自肯乃方親。昔時謬向途中覓，今日看來火里冰。』 雪峰禪師回頭對玄沙禪師說：『這不可能是意識的著述了。』 這位禪師問雪峰禪師說：『從上諸聖，傳授的道路是怎樣的，請禪師開示。』雪峰禪師沉默了很久。這位禪師行禮後退下。雪峰禪師於是微笑。 這位禪師進入方丈室參拜，雪峰禪師問：『是什麼？』禪師說：『今天天氣晴朗，適合普請（指集體勞作）。』從此以後，他的應對問答，沒有不符合玄妙的宗旨。 【評】【頌】這位禪師與保福禪師一起遊山，保福禪師問：『古人說，妙峰山頂，莫非就是這個嗎？』禪師說：『是即是，可惜了。』（有僧人問鼓山禪師：『如果長慶禪師這樣說，他的意思是什麼？』鼓山禪師說：『孫公如果沒有這句話，可謂髑髏遍野，白骨連山。』） 【頌】有僧人問：『如何是正法眼？』禪師說：『有愿不撒沙。』 有人問：『名言妙義，教義有所詮釋，不涉及三科（五蘊、十二處、十八界），請禪師直說。』禪師說：『珍重。』禪師於是說：『明明歌詠，你尚且不會，如果被暗裡來的事情擊中，你該怎麼辦？』有僧人問：『如何是暗裡來的事情？』禪師說：『喫茶去。』（中塔禪師代答說：『就請和尚相伴。』） 【頌】
English version: He said, 'The donkey's business hasn't gone away, and the horse's business has arrived.' The master traveled back and forth between Xuefeng (Snow Peak) and Xuansha (Dark Sand) for twenty years, wearing out seven meditation cushions, without understanding this matter. One day, he rolled up the curtain and suddenly had a great enlightenment, and then composed a verse saying: 'Also a big difference, also a big difference, rolling up the curtain to see the world. If someone asks me what sect I understand, I'll pick up the whisk and strike their mouth.' Zen Master Xuefeng raised this matter and told Zen Master Xuansha, 'This person has thoroughly awakened.' Zen Master Xuansha said, 'It cannot be said like that yet, this may be a product of consciousness, it still needs further examination.' In the evening, the monks came up to inquire, and Zen Master Xuefeng said to this Zen Master, 'Head Monk Bei (referring to Zen Master Xuansha) still doesn't approve of you. If you truly have genuine enlightenment, then speak it out in front of everyone.' This Zen Master then composed another verse saying: 'Within the myriad phenomena, the self is uniquely revealed. Only when one acknowledges it oneself is it truly intimate. In the past, I mistakenly sought it along the way. Today, looking at it, it's like ice in fire.' Zen Master Xuefeng turned to Xuansha and said, 'This cannot be a product of consciousness anymore.' This Zen Master asked Zen Master Xuefeng, 'The path of transmission from the past sages, what is it? Please enlighten me.' Zen Master Xuefeng remained silent for a long time. This Zen Master bowed and withdrew. Zen Master Xuefeng then smiled. This Zen Master entered the abbot's room to pay respects. Zen Master Xuefeng asked, 'What is it?' The Zen Master said, 'Today the weather is clear, suitable for universal invitation (referring to collective labor).' From then on, his responses and questions never deviated from the profound principle. [Commentary] [Verse] This Zen Master was traveling in the mountains with Zen Master Baofu. Zen Master Baofu asked, 'The ancients said, 'The summit of Mount Miaofeng, could this be it?'' The Zen Master said, 'It is, but it's a pity.' (A monk asked Zen Master Gushan, 'If Zen Master Changqing said that, what did he mean?' Zen Master Gushan said, 'If Sun Gong didn't have this saying, it could be said that skulls are all over the fields and white bones connect the mountains.') [Verse] A monk asked, 'What is the Right Dharma Eye?' The Zen Master said, 'Having a vow not to scatter sand.' Someone asked, 'Words and subtle meanings, teachings have interpretations, not involving the three categories (five aggregates, twelve entrances, eighteen realms), please Zen Master speak directly.' The Zen Master said, 'Take care.' The Zen Master then said, 'Clearly singing, you still don't understand. If you are struck by something coming from the dark, what will you do?' A monk asked, 'What is something coming from the dark?' The Zen Master said, 'Go drink tea.' (Zen Master Zhongta replied on his behalf, 'Then please accompany the monk.') [Verse]
【English Translation】 English version: He said, 'The donkey's business hasn't gone away, and the horse's business has arrived.' The master traveled back and forth between Xuefeng (Snow Peak) and Xuansha (Dark Sand) for twenty years, wearing out seven meditation cushions, without understanding this matter. One day, he rolled up the curtain and suddenly had a great enlightenment, and then composed a verse saying: 'Also a big difference, also a big difference, rolling up the curtain to see the world. If someone asks me what sect I understand, I'll pick up the whisk and strike their mouth.' Zen Master Xuefeng raised this matter and told Zen Master Xuansha, 'This person has thoroughly awakened.' Zen Master Xuansha said, 'It cannot be said like that yet, this may be a product of consciousness, it still needs further examination.' In the evening, the monks came up to inquire, and Zen Master Xuefeng said to this Zen Master, 'Head Monk Bei (referring to Zen Master Xuansha) still doesn't approve of you. If you truly have genuine enlightenment, then speak it out in front of everyone.' This Zen Master then composed another verse saying: 'Within the myriad phenomena, the self is uniquely revealed. Only when one acknowledges it oneself is it truly intimate. In the past, I mistakenly sought it along the way. Today, looking at it, it's like ice in fire.' Zen Master Xuefeng turned to Xuansha and said, 'This cannot be a product of consciousness anymore.' This Zen Master asked Zen Master Xuefeng, 'The path of transmission from the past sages, what is it? Please enlighten me.' Zen Master Xuefeng remained silent for a long time. This Zen Master bowed and withdrew. Zen Master Xuefeng then smiled. This Zen Master entered the abbot's room to pay respects. Zen Master Xuefeng asked, 'What is it?' The Zen Master said, 'Today the weather is clear, suitable for universal invitation (referring to collective labor).' From then on, his responses and questions never deviated from the profound principle. [Commentary] [Verse] This Zen Master was traveling in the mountains with Zen Master Baofu. Zen Master Baofu asked, 'The ancients said, 'The summit of Mount Miaofeng, could this be it?'' The Zen Master said, 'It is, but it's a pity.' (A monk asked Zen Master Gushan, 'If Zen Master Changqing said that, what did he mean?' Zen Master Gushan said, 'If Sun Gong didn't have this saying, it could be said that skulls are all over the fields and white bones connect the mountains.') [Verse] A monk asked, 'What is the Right Dharma Eye?' The Zen Master said, 'Having a vow not to scatter sand.' Someone asked, 'Words and subtle meanings, teachings have interpretations, not involving the three categories (five aggregates, twelve entrances, eighteen realms), please Zen Master speak directly.' The Zen Master said, 'Take care.' The Zen Master then said, 'Clearly singing, you still don't understand. If you are struck by something coming from the dark, what will you do?' A monk asked, 'What is something coming from the dark?' The Zen Master said, 'Go drink tea.' (Zen Master Zhongta replied on his behalf, 'Then please accompany the monk.') [Verse]
上堂。撞著道伴交肩過。一生參學事畢。
【頌】上堂。總似今日。老胡有望。保福曰。總似今日。老胡絕望。
○上堂。我若純舉唱宗乘。須閉卻法堂門。所以道。盡法無民。僧問。不怕無民。請師盡法。師曰。還委落處么。
保福展禪師
【評】【頌】嘗以古今方便詢於長慶。一日慶謂師曰。寧說阿羅漢有三毒。不可說如來有二種語。不道如來無語。祇是無二種語。師曰。作么生是如來語。慶曰。聾人爭得聞。師曰。情知和尚向第二頭道。慶曰。汝又作么生。師曰。喫茶去(云居錫云。甚麼處是長慶向第二頭道處)。
【頌】雪峰上堂曰。諸上座。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。師舉問鵝湖。僧堂前相見即且置。祇如望州亭。烏石嶺。甚麼處相見。鵝湖驟步歸方丈。師低頭入僧堂。
○保福開堂日。刺史王公禮跪三請。躬自扶掖升座。師乃曰。須起個笑端作么。然雖如此。再三不容推免。諸仁者。還識么。若識得。便與古佛齊肩。時有僧出。方禮拜。師曰。晴幹不肯去。直待雨淋頭。
【頌】師因僧侍立。問曰。汝得恁么粗心。僧曰。甚麼處是某甲粗心處。師拈一塊土度與僧。曰拋向門前著。僧拋了。卻來曰。甚麼處是某甲粗心處
【現代漢語翻譯】 現代漢語譯本 上堂。如果遇到志同道合的道友擦肩而過，那麼一生的參禪求學之事就完結了。
【頌】上堂。總是像今天這樣，老胡（指達摩祖師）還有希望。保福禪師說：總是像今天這樣，老胡就絕望了。
○上堂。我如果只是宣講佛法的宗旨，就必須關閉法堂的大門。所以說，『盡法無民』。有僧人問：不怕沒有聽眾，請禪師宣講佛法。禪師說：你可明白落腳之處嗎？
保福展禪師
【評】【頌】曾經用古今的方便法門向長慶禪師請教。一天，長慶禪師對保福禪師說：『寧可說阿羅漢有貪嗔癡三毒，也不可說如來有二種說法。』不是說如來沒有說法，只是沒有二種說法。保福禪師問：『怎樣是如來的說法？』長慶禪師說：『聾子怎麼能聽得到？』保福禪師說：『我知道和尚您是在第二義上說的。』長慶禪師說：『你又怎麼說？』保福禪師說：『喫茶去。』（云居錫禪師說：『哪裡是長慶禪師在第二義上說話的地方？』）
【頌】雪峰禪師上堂說：『各位，望州亭和你們相見了嗎？烏石嶺和你們相見了嗎？僧堂前和你們相見了嗎？』保福禪師舉此問鵝湖禪師：『僧堂前相見姑且不論，那麼望州亭、烏石嶺，在什麼地方相見？』鵝湖禪師快步走回方丈室。保福禪師低頭走進僧堂。
○保福禪師開堂之日，刺史王公禮拜跪請三次，親自攙扶禪師升座。禪師於是說：『必須先有個笑話才行。』雖然如此，再三推辭不得。各位，還認識嗎？如果認識，就與古佛平起平坐。當時有個僧人出來，正要禮拜，禪師說：『晴天不肯走，非要等到雨淋頭。』
【頌】禪師因為有個僧人侍立在旁，問道：『你竟然如此粗心大意？』僧人說：『哪裡是弟子粗心大意的地方？』禪師拿起一塊土扔給僧人，說：『扔到門前去。』僧人扔了之後，回來問道：『哪裡是弟子粗心大意的地方？』
【English Translation】 English version Entering the hall. If you encounter a fellow practitioner passing shoulder to shoulder, the matter of studying Zen throughout your life is completed.
[Verse] Entering the hall. It's always like today, the old Hu (referring to Bodhidharma) still has hope. Baofu Chan Master said: It's always like today, the old Hu is in despair.
○ Entering the hall. If I were to purely expound the tenets of the sect, I would have to close the door of the Dharma hall. Therefore, it is said, 'Exhausting the Dharma without people.' A monk asked: Not afraid of having no audience, please Master expound the Dharma. The Master said: Do you understand the place to settle down?
Chan Master Zhan of Baofu
[Commentary][Verse] Once, he consulted Changqing Chan Master on expedient methods of the past and present. One day, Changqing said to the Master: 'Rather say that an Arhat has the three poisons (greed, hatred, and delusion), than say that a Tathagata has two kinds of speech.' It's not that the Tathagata has no speech, it's just that there are no two kinds of speech. The Master asked: 'What is the Tathagata's speech?' Changqing said: 'How can a deaf person hear it?' The Master said: 'I know that you, Venerable, are speaking in the second sense.' Changqing said: 'How do you say it?' The Master said: 'Go have tea.' (Chan Master Yunju Xi said: 'Where is the place where Changqing Chan Master spoke in the second sense?')
[Verse] Chan Master Xuefeng, upon entering the hall, said: 'Everyone, have you met Wangzhou Pavilion? Have you met Wushi Ridge? Have you met in front of the monks' hall?' Baofu Chan Master raised this question to Chan Master Ehu: 'Meeting in front of the monks' hall is set aside for the moment, but where did you meet Wangzhou Pavilion and Wushi Ridge?' Chan Master Ehu quickly returned to his abbot's room. Baofu Chan Master lowered his head and entered the monks' hall.
○ On the day of Baofu Chan Master's opening of the hall, the Prefect Wang respectfully requested three times on his knees, personally helping the Chan Master ascend the seat. The Chan Master then said: 'There must be a joke first.' Even so, he could not refuse after repeated requests. Everyone, do you recognize it? If you recognize it, you will be on par with the ancient Buddhas. At that time, a monk came out and was about to bow when the Chan Master said: 'Unwilling to leave on a sunny day, waiting until the rain soaks your head.'
[Verse] Because a monk was standing by, the Chan Master asked: 'How can you be so careless?' The monk said: 'Where is the place where this disciple is careless?' The Chan Master picked up a piece of dirt and threw it to the monk, saying: 'Throw it in front of the door.' After the monk threw it, he came back and asked: 'Where is the place where this disciple is careless?'
。師曰。我見筑著磕著所以道汝粗心。
【頌】師問僧。殿里底是甚麼。曰和尚定當看。師曰。釋迦佛。曰和尚莫謾人好。師曰。卻是汝謾我。又問飯頭。鑊闊多少。曰和尚試量看。師以手作量勢。曰和尚莫謾某甲。師曰。卻是汝謾我。又問僧。汝作甚麼業來。得恁么長大。曰和尚短多少。師蹲身作短勢。曰和尚莫謾人好。師曰。卻是汝謾我。又問僧。汝名甚麼。曰咸澤。師曰。忽遇枯涸時如何。曰誰是枯涸者。師曰。我是。曰和尚莫謾人好。師曰。卻是汝謾我(咸澤本章在後。依頌古收於此)。
○僧問。學人近入叢林。乞師全示入路。師曰。若教全示。我卻禮拜汝。
鼓山神晏興聖國師
【頌】一日參雪峰。峰知其緣熟。忽起搊住曰。是甚麼。師釋然了悟。亦忘其了心。唯舉手搖曳而已。峰曰。子作道理邪。師曰。何道理之有。峰審其懸解。撫而印之。
○閩帥常詢法要。創鼓山禪苑。請舉揚宗旨。上堂良久曰。南泉在日。亦有人舉。要且不識南泉。即今莫有識南泉者么。試出來對眾驗看。時有僧出禮拜。才起。師曰。作么生。僧近前。曰咨和尚。師曰。不才。請退。乃曰。經有經師。論有論師。律有律師。有函有號有部有帙。各有人傳持。且佛法是建立教。禪道乃止啼之說。他
【現代漢語翻譯】 現代漢語譯本： 師父說：『我看見你建造的時候磕磕碰碰的，所以說你粗心。』
【頌】師父問僧人：『殿里的是什麼？』僧人說：『和尚您自己應當看。』師父說：『是釋迦牟尼佛（Sakyamuni Buddha）。』僧人說：『和尚您最好不要騙人。』師父說：『卻是你騙我。』又問飯頭（負責伙食的僧人）：『鍋有多寬？』飯頭說：『和尚您試試量量看。』師父用手比劃著量的姿勢，說：『和尚您最好不要騙我。』師父說：『卻是你騙我。』又問僧人：『你做什麼行業來的，長得這麼大？』僧人說：『和尚您短多少？』師父蹲下身子，做出短的樣子，說：『和尚您最好不要騙人。』師父說：『卻是你騙我。』又問僧人：『你叫什麼名字？』僧人說：『咸澤（Xianze，普遍的恩澤）。』師父說：『如果遇到枯竭的時候怎麼辦？』僧人說：『誰是枯竭的人？』師父說：『我是。』僧人說：『和尚您最好不要騙人。』師父說：『卻是你騙我。』（咸澤本章在後面，依照頌古收錄在這裡）。
○僧人問：『學人我最近進入叢林（寺廟），懇請師父完全指示入門的道路。』師父說：『如果完全指示給你，我卻要禮拜你了。』
鼓山神晏興聖國師（Gushan Shenyan Xingsheng Guoshi）
【頌】一天，神晏（Shenyan）參拜雪峰（Xuefeng），雪峰知道他的機緣成熟，忽然起身抓住他說：『是什麼？』神晏（Shenyan）豁然開悟，也忘記了開悟的心，只是舉起手搖動而已。雪峰（Xuefeng）說：『你作道理嗎？』神晏（Shenyan）說：『有什麼道理可言？』雪峰（Xuefeng）審視他懸空的理解，撫摸著他並印證了他。
○閩帥（地方長官）常常詢問佛法的要義，建立鼓山禪苑（Gushan Chanyuan），請神晏（Shenyan）宣揚宗旨。神晏（Shenyan）上堂很久，說：『南泉（Nanquan）在世的時候，也有人舉出，要緊的是不認識南泉（Nanquan）。現在莫有認識南泉（Nanquan）的人嗎？試出來當衆驗證看看。』當時有個僧人出來禮拜，剛起身，神晏（Shenyan）說：『作么生？』僧人走近前，說：『咨和尚。』神晏（Shenyan）說：『不才，請退下。』於是說：『經有經師，論有論師，律有律師，有函有號有部有帙，各有人傳持。而且佛法是建立教義，禪道乃是止息哭啼的說法。』
【English Translation】 English version: The master said, 'I saw you stumbling while building, so I said you were careless.'
[Verse] The master asked a monk, 'What is in the hall?' The monk said, 'Venerable monk, you should look for yourself.' The master said, 'It is Sakyamuni Buddha (Sakyamuni Buddha).' The monk said, 'Venerable monk, you better not deceive people.' The master said, 'It is you who are deceiving me.' He then asked the cook, 'How wide is the wok?' The cook said, 'Venerable monk, try measuring it yourself.' The master gestured with his hand as if measuring, and said, 'Venerable monk, you better not deceive me.' The master said, 'It is you who are deceiving me.' He then asked a monk, 'What kind of work did you do to grow so big?' The monk said, 'Venerable monk, how much am I short?' The master squatted down, making a short gesture, and said, 'Venerable monk, you better not deceive me.' The master said, 'It is you who are deceiving me.' He then asked a monk, 'What is your name?' The monk said, 'Xianze (Xianze, universal grace).' The master said, 'What if you encounter a time of drought?' The monk said, 'Who is the one who is dried up?' The master said, 'It is I.' The monk said, 'Venerable monk, you better not deceive people.' The master said, 'It is you who are deceiving me.' (The chapter on Xianze is later, included here according to the verse).
○ A monk asked, 'I, a student, have recently entered the monastery, I beg the master to fully show me the path of entry.' The master said, 'If I were to fully show it to you, I would have to bow to you.'
Gushan Shenyan Xingsheng Guoshi (Gushan Shenyan Xingsheng Guoshi)
[Verse] One day, Shenyan (Shenyan) visited Xuefeng (Xuefeng). Xuefeng (Xuefeng) knew that his opportunity had ripened, and suddenly got up, grabbed him, and said, 'What is this?' Shenyan (Shenyan) suddenly awakened, and also forgot the mind of awakening, only raising his hand and shaking it. Xuefeng (Xuefeng) said, 'Are you making a doctrine?' Shenyan (Shenyan) said, 'What doctrine is there to speak of?' Xuefeng (Xuefeng) examined his suspended understanding, stroked him, and confirmed it.
○ The military governor of Min (a regional military commissioner) often inquired about the essentials of the Dharma, and founded the Gushan Chan Monastery (Gushan Chanyuan), inviting Shenyan (Shenyan) to proclaim the doctrine. Shenyan (Shenyan) ascended the hall for a long time and said, 'When Nanquan (Nanquan) was alive, there were also people who brought it up, the important thing is not to recognize Nanquan (Nanquan). Is there anyone here now who recognizes Nanquan (Nanquan)? Try to come out and be verified in front of the assembly.' At that time, a monk came out and bowed, just as he stood up, Shenyan (Shenyan) said, 'What are you doing?' The monk stepped forward and said, 'Venerable monk.' Shenyan (Shenyan) said, 'Incompetent, please step back.' Then he said, 'The sutras have sutra masters, the treatises have treatise masters, the Vinaya has Vinaya masters, there are cases, titles, sections, and volumes, each with people to transmit and uphold them. Moreover, the Buddha-dharma is to establish teachings, Chan is merely a saying to stop crying.'
諸聖出興。蓋為人心不等。巧開方便。遂有多門。受疾不同。處方還異。在有破有。居空叱空。二患既除。中道須遣。鼓山所以道句不當機。言非展事。承言者喪。滯句者迷。不唱言前。寧談句后。直至釋迦掩室。凈名杜口。大士梁時。童子當日。一問二問三問。盡有人了也。諸仁者。合作么生。時有僧出禮拜。師曰。高聲問。曰學人咨和尚。師喝曰。出去。曰己事未明。以何為驗師抗聲曰。似未聞那。其僧再問。師曰。一點隨流食咸不重。
【頌】上堂。垂語曰。鼓山門下。不得咳嗽時有僧咳嗽一聲。師曰。作甚麼。曰傷風。師曰。傷風即得。
【頌】師有偈曰。直下猶難會。尋言轉更賒若論佛與祖。特地隔天涯。師舉問僧。汝作么生會僧無語。乃謂侍者曰。某甲不會。請代一轉語。者曰。和尚與么道。猶隔天涯在。僧舉似師。師喚侍者問。汝為這僧代語是否。者曰。是。師便打趁出院。
龍華靈照禪師
僧問。向上一路。千聖不傳。未審甚麼人傳得。師曰。千聖也疑我。曰莫便是傳也無。師曰。晉帝斬嵇康。
○問。古人道。見色便見心。此即是色阿那個是心。師曰。恁么問。莫欺山僧么。
翠巖令參禪師
【頌】上堂。一夏與兄弟東語西話。看翠巖眉毛在么(長慶
【現代漢語翻譯】 現代漢語譯本 諸佛聖賢出現於世，是因為人們的根器和心性各不相同，所以巧妙地開設種種方便法門，因此有了許多不同的修行路徑。就像患的疾病不同，所開的藥方也不同。對於執著于『有』的人，要破除他的『有』；對於執著于『空』的人，要呵斥他的『空』。當『有』和『空』兩種偏執都消除后，連『中道』的觀念也要捨棄。所以鼓山（地名）才說，話語不應時機，言語不能表達實情。執著于言語的人會迷失，停留在語句上的人會困惑。不要在言語之前就妄加揣測，更不要在言語之後才去談論。直到釋迦牟尼佛在毗摩詰經中默然不語，維摩詰（Vimalakirti，佛教在家菩薩，意為『無垢稱』）也閉口不言。大士（指菩薩）在梁朝（502年-557年），童子（指善財童子）在當日，一問二問三問，總有人能夠領悟。各位仁者，應該如何做呢？ 當時有一位僧人出來禮拜，禪師說：『大聲問！』僧人說：『學人請教和尚。』禪師喝道：『出去！』僧人說：『自己的事情還沒有明白，用什麼來驗證呢？』禪師提高聲音說：『好像沒聽過啊！』那位僧人再次發問，禪師說：『一點點隨波逐流，嚐到鹹味也不覺得重。』
【頌】禪師上堂說法，垂示言語說：『鼓山門下，不得咳嗽！』當時有一位僧人咳嗽了一聲，禪師說：『做什麼？』僧人說：『傷風。』禪師說：『傷風就可以。』
【頌】禪師有一首偈語說：『直接領會尚且困難，尋著言語反而更加遙遠。如果談論佛與祖，更是特地隔著天涯海角。』禪師舉此偈語問僧人：『你如何理解？』僧人無言以對。於是禪師對侍者說：『我不會，請你代我說一句。』侍者說：『和尚這樣說，仍然隔著天涯海角。』僧人將侍者的話告訴禪師，禪師叫來侍者問道：『你為這位僧人代說是否屬實？』侍者說：『是。』禪師便打了侍者，將他趕出院門。
龍華靈照禪師
僧人問道：『向上的一條路，千聖（指眾多的聖人）不傳，不知道什麼人能夠傳得？』禪師說：『千聖也懷疑我。』僧人說：『莫非就是傳了也沒有傳？』禪師說：『晉帝（司馬昭）斬嵇康（三國時期魏國名士）。』
僧人問：『古人說：見色便見心，這說的是色，那麼哪個是心？』禪師說：『這樣問，是想欺騙老僧嗎？』
翠巖令參禪師
【頌】上堂說法，一個夏天和各位兄弟東一句西一句地說話，看看翠巖的眉毛還在嗎？（長慶（地名））
【English Translation】 English version The emergence of all sages and saints is due to the different capacities and minds of people, so they skillfully open up various expedient methods, thus there are many different paths of practice. Just like different diseases require different prescriptions. For those who are attached to 'existence', their 'existence' must be broken; for those who are attached to 'emptiness', their 'emptiness' must be scolded. When both attachments to 'existence' and 'emptiness' are eliminated, even the concept of the 'middle way' must be abandoned. Therefore, Gushan (place name) said that words should not be untimely, and language cannot express the truth. Those who cling to words will be lost, and those who dwell on sentences will be confused. Do not speculate before words, and do not talk about them after words. Until Shakyamuni Buddha was silent in the Vimalakirti Sutra, and Vimalakirti (Buddhist lay bodhisattva, meaning 'immaculate fame') also kept silent. The Bodhisattva (referring to Bodhisattvas) in the Liang Dynasty (502-557 AD), and the youth (referring to Sudhana) on that day, one question, two questions, three questions, there are always people who can understand. What should you do, virtuous ones? At that time, a monk came out to bow, and the Zen master said, 'Ask loudly!' The monk said, 'The student asks the abbot for guidance.' The Zen master shouted, 'Get out!' The monk said, 'My own affairs are not yet clear, what should I use to verify them?' The Zen master raised his voice and said, 'It seems you haven't heard that!' The monk asked again, and the Zen master said, 'A little bit drifting with the current, tasting the salty taste doesn't feel heavy.'
[Verse] The Zen master ascended the hall to preach, giving instructions saying: 'Under the gate of Gushan, no coughing is allowed!' At that time, a monk coughed, and the Zen master said, 'What are you doing?' The monk said, 'A cold.' The Zen master said, 'A cold is fine.'
[Verse] The Zen master has a verse saying: 'Directly understanding is still difficult, seeking through words is even more distant. If you talk about the Buddha and the Patriarchs, it is especially separated by the ends of the earth.' The Zen master raised this verse and asked the monk: 'How do you understand it?' The monk was speechless. So the Zen master said to the attendant: 'I don't understand, please say a word for me.' The attendant said: 'The abbot says so, but it is still separated by the ends of the earth.' The monk told the Zen master what the attendant said, and the Zen master called the attendant and asked: 'Is it true that you spoke for this monk?' The attendant said: 'Yes.' The Zen master then hit the attendant and drove him out of the monastery.
Zen Master Lingzhao of Longhua
A monk asked: 'The path upwards, the thousand sages (referring to many sages) do not transmit, I wonder who can transmit it?' The Zen master said: 'The thousand sages also doubt me.' The monk said: 'Could it be that it is transmitted and not transmitted?' The Zen master said: 'Emperor Jin (Sima Zhao) executed Ji Kang (a famous scholar of the Wei Kingdom during the Three Kingdoms period).' (262 AD)
A monk asked: 'The ancients said: Seeing form, one sees the mind, this is talking about form, so which is the mind?' The Zen master said: 'Asking like this, are you trying to deceive the old monk?'
Zen Master Lingcan of Cuiyan
[Verse] Ascending the hall to preach, talking east and west with the brothers for a summer, see if Cuiyan's eyebrows are still there? (Changqing (place name))
云。生也。雲門云。關。保福云。作賊人心虛。翠巖芝云。為眾竭力禍出私門)。
○僧問。凡有言句。儘是點污。如何是向上事。師曰。凡有言句。儘是點污。
鏡清道怤禪師
抵閩。謁雪峰。一日師問。祇如古德。豈不是以心傳心。峰曰。兼不立文字語句。師曰。祇如不立文字語句。師如何傳。峰良久。師禮謝。峰曰。更問我一轉豈不好。師曰。就和尚請一轉問頭。峰曰。祇恁么。為有別商量。師曰。和尚恁么即得。峰曰。于汝作么生。師曰。孤負殺人。
○雪峰謂眾曰。堂堂密密地。師出問。是甚麼堂堂密密。師起立曰。道甚麼。師退步而立。雪峰垂語曰。此事得恁么尊貴。得恁么綿密。師曰。道怤自到來數年。不聞和尚恁么示誨。峰曰。我向前雖無。如今已有。莫有所妨么。曰不敢。此是和尚不已而已。峰曰。致使我如此。師從此信入。而且隨眾。時謂之小怤布衲。
○普請次。雪峰舉溈山道。見色便見心。汝道還有過也無。師曰。古人為甚麼事。峰曰。雖然如此。要共汝商量。師曰。恁么則不如道怤鋤地去。
○師再參雪峰峰問甚處來。師曰。嶺外來。峰曰。甚麼處逢見達磨。師曰。更在甚麼處。峰曰。未信汝在。師曰。和尚莫恁么粘泥好。峰便休。
○師后
【現代漢語翻譯】 現代漢語譯本 云。是生髮的意思。雲門云。關隘。保福云。做賊的人心裡虛。翠巖芝云。爲了大眾竭盡全力，災禍出自私心)。
僧人問：『凡是有言語語句，都是玷污。如何是向上之事？』 鏡清道怤禪師說：『凡是有言語語句，都是玷污。』
鏡清道怤禪師
到達閩地，拜見雪峰禪師。一日，禪師問道：『比如古德，難道不是以心傳心嗎？』 雪峰說：『也並不立文字語句。』 禪師說：『如果不立文字語句，禪師您如何傳法？』 雪峰沉默良久。禪師禮拜感謝。雪峰說：『再問我一次難道不好嗎？』 禪師說：『就向和尚您請教一個問頭。』 雪峰說：『就這麼，還有別的商量嗎？』 禪師說：『和尚您這樣就可以了。』 雪峰說：『對你來說怎麼樣？』 禪師說：『辜負了殺人。』
雪峰對大眾說：『堂堂密密地。』 禪師出來問道：『是什麼堂堂密密？』 禪師站起來說：『說什麼？』 禪師退後站立。雪峰垂示說：『此事得到如此尊貴，得到如此綿密。』 禪師說：『道怤自從來到這裡幾年，不曾聽和尚您這樣開示教誨。』 雪峰說：『我向前雖然沒有，如今已經有了，莫非有什麼妨礙嗎？』 禪師說：『不敢。這是和尚您不得已而為之。』 雪峰說：『致使我如此。』 禪師從此信服，並且隨眾。當時人們稱他為小怤布衲。
普請（指寺院集體勞動）時，雪峰舉溈山（溈山靈祐禪師）的話說：『見色便見心。』 你說還有過錯嗎？ 禪師說：『古人爲了什麼事？』 雪峰說：『雖然如此，要和你商量。』 禪師說：『這樣還不如說道怤去鋤地。』
禪師再次參拜雪峰，雪峰問：『從哪裡來？』 禪師說：『嶺外來。』 雪峰說：『在什麼地方逢見達磨（菩提達摩）？』 禪師說：『更在什麼地方？』 雪峰說：『未相信你在這裡。』 禪師說：『和尚您不要這樣粘泥好。』 雪峰便停止了。
禪師後來
【English Translation】 English version 'Yun'. It means 'to generate'. Yunmen says, 'A pass'. Baofu says, 'A thief's heart is timid'. Cuiyan Zhi says, 'To exhaust one's strength for the sake of the many, disaster arises from selfishness'.
A monk asked, 'All words and phrases are defilements. What is the matter of upward progress?' Jingqing Daofu (Zen Master Jingqing Daofu) said, 'All words and phrases are defilements.'
Zen Master Jingqing Daofu
Arriving in Min, he visited Xuefeng (Zen Master Xuefeng Yicun). One day, the Zen Master asked, 'For example, the ancient worthies, isn't it mind transmitting mind?' Xuefeng said, 'Also not establishing written words and phrases.' The Zen Master said, 'If not establishing written words and phrases, how does the Zen Master transmit?' Xuefeng was silent for a long time. The Zen Master bowed and thanked him. Xuefeng said, 'Isn't it good to ask me again?' The Zen Master said, 'I would like to ask the venerable one for a question.' Xuefeng said, 'Just like this, is there any other discussion?' The Zen Master said, 'The venerable one is like this, then it's okay.' Xuefeng said, 'What about you?' The Zen Master said, 'I have failed to kill the person.'
Xuefeng said to the assembly, 'Dignified and closely knit.' The Zen Master came out and asked, 'What is dignified and closely knit?' The Zen Master stood up and said, 'What are you saying?' The Zen Master stepped back and stood. Xuefeng gave instructions, saying, 'This matter is so honored, so meticulous.' The Zen Master said, 'Since Daofu came here several years ago, I have not heard the venerable one give such teachings.' Xuefeng said, 'Although I didn't have it before, I have it now. Is there any hindrance?' The Zen Master said, 'I dare not. This is the venerable one's last resort.' Xuefeng said, 'Causing me to be like this.' From then on, the Zen Master believed and followed the assembly. At that time, people called him Little Daofu the Buddhist monk.
During communal labor, Xuefeng cited Guishan's (Zen Master Guishan Lingyou) words, 'Seeing form, one sees the mind.' Do you say there is any fault in this?' The Zen Master said, 'What did the ancients do?' Xuefeng said, 'Although it is like this, I want to discuss it with you.' The Zen Master said, 'In that case, it is better to say that Daofu goes to hoe the ground.'
The Zen Master visited Xuefeng again. Xuefeng asked, 'Where do you come from?' The Zen Master said, 'From beyond the mountains.' Xuefeng said, 'Where did you meet Bodhidharma (達磨)?' The Zen Master said, 'Where else?' Xuefeng said, 'I don't believe you are here.' The Zen Master said, 'Venerable one, don't be so attached to mud.' Xuefeng then stopped.
Later, the Zen Master
遍歷諸方。益資權智。因訪先曹山。山問甚麼處來。師曰。昨日離明水。山曰。甚麼時到明水。師曰。和尚到時到。山曰。汝道我甚麼時到。師曰。適來猶記得。山曰。如是如是。
○師初住越州鏡清。唱雪峰之旨。學者奔湊。副使皮光業者。日休之子。辭學宏贍。屢擊難之。退謂人曰。怤師之高論。人莫窺其極也。
○新到參。師拈起拂子。僧曰。久向鏡清。猶有這個在。師曰。鏡清今日失利。
【評】【頌】問學人啐。請師啄。師曰。還得活也無。曰若不活。遭人怪笑。師曰。也是草里漢。
【頌】師一日于僧堂。自擊鐘曰。玄沙道底。玄沙道底。僧問。玄沙道甚麼。師乃畫一圓相。僧曰。若不久參。爭知與么。師曰。失錢遭罪。
○師住庵時。有行者至。徐徐近繩床。取拂子提起問。某甲喚這個作拂子。庵主喚作甚麼。師曰。不可更安名立字也。行者乃擲卻拂子。曰著甚死急。
【頌】師問僧。外面是甚麼聲。曰蛇咬蝦蟆聲。師曰。將謂眾生苦。更有苦眾生。
○師問靈云。行腳事大。乞師指南。云曰。浙中米作么價。師曰。若不是道怤。洎作米價會卻。
○僧問。如何是清凈法身。師曰。紅日照青山。如何是法身向上事。師曰。風吹雪不寒。
【頌
【現代漢語翻譯】 現代漢語譯本： （僧人）四處遊歷參學，更加增長了權巧和智慧。一次，（他）去拜訪先曹山（指曹山本寂禪師，840-901）。曹山問：（你）從哪裡來？ （僧人）回答說：昨天離開明水。 曹山問：什麼時候到達明水？ （僧人）回答說：和尚到達的時候就到達了。 曹山問：你說我什麼時候到達？ （僧人）回答說：剛才還記得。 曹山說：是這樣，是這樣。
（僧人）最初住在越州鏡清（寺廟名），宣揚雪峰義存（822-908）的宗旨，學人紛紛前來。副使皮光業，是皮日休（約834-約883）的兒子，文辭學問淵博，多次詰難（僧人）。退下後對人說：怤師的高論，人們無法窺探到它的極致啊。
新來的僧人蔘拜。（僧人）拿起拂子。僧人說：久仰鏡清（寺廟名），還有這個（拂子）在。 （僧人）說：鏡清今天失利了。
【評】【頌】（有學人）問學人啐（唾棄），請老師啄（指點）。（僧人）說：還能活嗎？ （學人）說：如果不能活，會被人怪笑。 （僧人）說：也是草莽之輩。
【頌】（僧人）一天在僧堂里，自己敲鐘說：玄沙（玄沙師備，835-908）說的，玄沙說的。 有僧人問：玄沙說什麼？ （僧人）於是畫了一個圓相。 僧人說：如果不是長久參學，怎麼會知道這樣（的道理）？ （僧人）說：失錢遭罪。
（僧人）住在庵時，有個行者來到，慢慢地靠近繩床，拿起拂子提起來問：我叫這個作拂子，庵主你叫它作什麼？ （僧人）說：不可再安名立字了。 行者於是扔掉拂子，說：著什麼死急？
【頌】（僧人）問僧人：外面是什麼聲音？ （僧人）回答說：蛇咬蛤蟆的聲音。 （僧人）說：還以為眾生苦，更有苦眾生。
（僧人）問靈云（靈云志勤禪師）：行腳參學是大事，請老師指點。 靈云說：浙中的米什麼價錢？ （僧人）說：如果不是道怤，就只作米價理解了。
有僧人問：如何是清凈法身？ （僧人）說：紅日照青山。 （僧人）又問：如何是法身向上事？ （僧人）說：風吹雪不寒。
【頌】
【English Translation】 English version: （The monk）traveled and studied everywhere, further increasing his skillful means and wisdom. Once, （he） visited the late Caoshan (referring to Zen Master Caoshan Benji, 840-901). Caoshan asked: Where do you come from? （The monk）replied: I left Mingshui yesterday. Caoshan asked: When did you arrive at Mingshui? （The monk）replied: I arrived when the venerable monk arrived. Caoshan asked: Tell me, when did I arrive? （The monk）replied: I still remember just now. Caoshan said: So it is, so it is.
（The monk）initially resided at Jingqing in Yuezhou (temple name), propagating the teachings of Xuefeng Yicun (822-908), and scholars flocked to him. Vice Envoy Pi Guangye, the son of Pi Rixiu (c. 834-c. 883), was erudite and learned, and repeatedly challenged （the monk）. After retreating, he said to others: Master Fu's high discourse, people cannot fathom its depths.
A newly arrived monk paid respects. （The monk）picked up a whisk. The monk said: I have long admired Jingqing (temple name), and this (whisk) is still here. （The monk）said: Jingqing has suffered a loss today.
[Commentary][Verse] （Someone） asked, 'A student spits (despises), please teacher peck (guide).' （The monk）said: Can he still live? （The student）said: If he cannot live, he will be ridiculed. （The monk）said: He is also a rustic.
[Verse] One day in the monks' hall, （the monk）struck the bell himself and said: Xuansha (Xuansha Shibei, 835-908) said it, Xuansha said it. A monk asked: What did Xuansha say? （The monk）then drew a circle. The monk said: If I had not studied for a long time, how would I know this (principle)? （The monk）said: Losing money brings suffering.
When （the monk）lived in a hermitage, a practitioner came, slowly approached the rope bed, picked up the whisk and asked: I call this a whisk, what does the hermitage master call it? （The monk）said: It is not permissible to give it another name. The practitioner then threw down the whisk and said: Why be so anxious?
[Verse] （The monk）asked a monk: What is the sound outside? （The monk）replied: The sound of a snake biting a toad. （The monk）said: I thought sentient beings suffered, but there are even more suffering sentient beings.
（The monk）asked Lingyun (Zen Master Lingyun Zhiqin): Traveling and studying is a major matter, please guide me, teacher. Lingyun said: What is the price of rice in Zhejiang? （The monk）said: If it were not for Dao Fu, I would only understand it as the price of rice.
A monk asked: What is the pure Dharma body? （The monk）said: The red sun shines on the green mountains. （The monk）also asked: What is the matter beyond the Dharma body? （The monk）said: The wind blowing snow is not cold.
[Verse]
】問學人未達其源。請師方便。師曰。是甚麼源。曰其源。師曰。若是其源。爭受方便。僧禮拜。退後。侍者問。和尚適來莫是成褫伊么。師曰無。曰莫是不成褫伊么。師曰無。曰未審意旨如何。師曰。一點水墨。兩處成龍。
○師看經次。僧問。和尚看甚麼經。師曰。我與古人鬥百草。師卻問汝會么。曰少年也曾恁么來。師曰。如今作么生。僧舉拳。師曰。我輸汝也。
○上堂。如今事不得已。向汝道。各自驗看實個親切。既恁么親切。到汝分上。因何特地生疏祇為拋家日久。流浪年深。一向緣塵。致見如此所以喚作背覺合塵。亦名舍父逃逝。今勸兄弟。未歇歇去好。未徹徹去好。大丈夫兒。得恁么無氣概。還惆悵么。終日茫茫地。且覓取個管帶路好。也無人問我管帶一路。僧問。如何是管帶一路。師噓噓曰。要棒吃即道。曰恁么則學人罪過也。師曰。幾被汝打破蔡州。
○問僧近離甚處曰石橋。師曰。本分事作么生。曰近離石橋。師曰。我豈不知你近離石橋。本分事作么生。曰和尚何不領話。師便打。僧曰。某甲話在。師曰。你但吃棒。我要這話行。
○僧問。新年頭還有佛法也無。師曰有。曰如何是新年頭佛法。師曰。元正啟祚。萬物咸新。曰謝師答話。師曰。鏡清今日失利。
【現代漢語翻譯】 現代漢語譯本： 學人問道：『學人未能通達佛法的根源，請老師開示。』老師說：『什麼是根源？』學人說：『就是那個根源。』老師說：『如果是那個根源，又怎麼能接受方便法門呢？』僧人禮拜後退下。侍者問：『和尚剛才莫非是成就了他，還是貶斥了他？』老師說：『沒有。』侍者說：『莫非是不成就他，也不貶斥他？』老師說：『沒有。』侍者說：『不知老師的用意是什麼？』老師說：『一點水墨，兩處成龍。』 老師看經的時候，有僧人問：『和尚看什麼經？』老師說：『我與古人鬥百草。』老師反問：『你會嗎？』僧人說：『少年時也曾這樣玩過。』老師說：『現在怎麼樣了？』僧人舉起拳頭。老師說：『我輸給你了。』 老師上堂說法：『現在不得已，告訴你們，各自檢驗看看是否真實親切。既然如此親切，到了你們的份上，為何反而特別生疏？只因爲離家日久，流浪多年，一向攀緣塵世，才導致如此。所以叫做背覺合塵，也叫舍父逃逝。現在勸告各位，未歇息的歇息去吧，未徹悟的徹悟去吧。大丈夫，怎麼能如此沒有氣概，還惆悵嗎？終日茫茫然。且尋找一條管帶的路才好。』也沒有人問我管帶的路。有僧人問：『如何是管帶的路？』老師噓噓地說：『想要吃棒就說。』僧人說：『這樣，學人就罪過了。』老師說：『幾乎被你打破蔡州（地名）。』 有僧人問：『從哪裡來？』僧人回答說：『石橋（地名）。』老師說：『本分事怎麼樣？』僧人回答說：『從石橋來。』老師說：『我難道不知道你從石橋來？本分事怎麼樣？』僧人說：『和尚為什麼不領會我的話？』老師便打他。僧人說：『我的話就在這裡。』老師說：『你只管吃棒，我要這句話。』 有僧人問：『新年頭還有佛法嗎？』老師說：『有。』僧人問：『如何是新年頭的佛法？』老師說：『元正啟祚（新年開始），萬物咸新。』僧人說：『謝謝老師回答。』老師說：『鏡清（人名，此處指老師自己）今天失利了。』
【English Translation】 English version: A student asked: 'This student has not reached the source of the Dharma. Please, teacher, provide guidance.' The teacher said, 'What is the source?' The student said, 'The source itself.' The teacher said, 'If it is the source itself, how can it receive expedient means?' The monk bowed and retreated. An attendant asked, 'Master, just now, were you either completing him or stripping him?' The teacher said, 'Neither.' The attendant said, 'Were you neither completing him nor stripping him?' The teacher said, 'Neither.' The attendant said, 'I do not understand the meaning.' The teacher said, 'A single drop of ink creates dragons in two places.' Once, as the teacher was reading a sutra, a monk asked, 'What sutra are you reading, Master?' The teacher said, 'I am competing with the ancients in a game of identifying herbs.' The teacher then asked, 'Do you know how to play?' The monk said, 'I used to play like that when I was young.' The teacher said, 'What about now?' The monk raised his fist. The teacher said, 'I concede to you.' The teacher ascended the platform and said: 'Now, I have no choice but to tell you, examine yourselves to see if it is truly intimate. Since it is so intimate, why is it especially unfamiliar when it comes to your part? It is only because you have been away from home for too long, wandering for many years, always clinging to the dust of the world, that you see it this way. Therefore, it is called turning your back on enlightenment and uniting with the dust, also known as abandoning your father and fleeing. Now I advise you brothers, those who have not rested, rest well; those who have not thoroughly understood, thoroughly understand. How can a great man be so lacking in spirit and still be worried? Day after day, you are lost and confused. You should find a guiding path.' No one asked me about the guiding path. A monk asked, 'What is the guiding path?' The teacher said with a 'hush hush' sound, 'Say it if you want to be beaten.' The monk said, 'In that case, this student is at fault.' The teacher said, 'You almost broke Cai Zhou (place name).' A monk asked, 'Where have you come from recently?' The monk replied, 'Stone Bridge (place name).' The teacher said, 'How is your fundamental matter?' The monk replied, 'I came from Stone Bridge.' The teacher said, 'Do I not know that you came from Stone Bridge? How is your fundamental matter?' The monk said, 'Why does the Master not understand my words?' The teacher then struck him. The monk said, 'My words are right here.' The teacher said, 'You just take the beating, I want these words to be put into practice.' A monk asked, 'Is there still Buddha-dharma in the New Year?' The teacher said, 'Yes.' The monk asked, 'What is the Buddha-dharma of the New Year?' The teacher said, 'The New Year begins, and all things are renewed.' The monk said, 'Thank you for your answer, Master.' The teacher said, 'Jingqing (person's name, referring to the teacher himself here) has lost today.'
【評】【頌】問僧。門外甚麼聲。曰雨滴聲。師曰。眾生顛倒。迷己逐物。曰和尚作么生。師曰。洎不迷己。曰洎不迷己。意旨如何。師曰。出身猶可易。脫體道應難。
【頌】師因僧問。如何是大道之源。師曰。從這裡流出【增收】。
報恩懷岳禪師
僧問。十二時中。如何行履。師曰。動即死。曰不動時如何。師曰。猶是守古冢鬼。
安國瑫禪師
僧問。常居正位底人。還消得人天供養否。師曰。消不得。曰為甚麼消不得。師曰。是甚麼心行。曰甚麼人消得。師曰。著衣吃飯底消得。
睡龍道溥禪師
僧問。初心後學。近入叢林。方便門中。乞師指示。師敲門枋。僧曰。向上還有事也無。師曰有。曰如何是向上事。師再敲門枋。
長生皎然禪師
僧問。古人有言。無明即佛性。煩惱不須除。如何是無明即佛性。師忿然作色舉拳訶曰。今日打這師僧去也。曰如何是煩惱不須除。師以手拏頭曰。這師僧得恁么發人業。
○問路逢達道人。不將語默對。未審將甚麼對。師曰。上紙墨。堪作甚麼。
鵝湖孚禪師
【頌】一日不赴堂。侍者來請赴堂。師曰。我今日在莊上吃油糍飽。者曰。和尚不曾出入。師曰。你但去問取莊主。者方出門。忽
【現代漢語翻譯】 【評】【頌】有僧人問：『門外是什麼聲音？』禪師回答：『是雨滴的聲音。』禪師說：『眾生真是顛倒，迷惑于自身，卻追逐外物。』僧人問：『和尚您又是怎麼做的呢？』禪師說：『我就是不迷惑于自身。』僧人問：『什麼是不迷惑于自身，這其中的意旨是什麼？』禪師說：『改變出身還算容易，想要脫胎換骨地悟道就難了。』
【頌】有僧人問禪師：『什麼是大道的源頭？』禪師回答：『從這裡流出。』【增收】
報恩懷岳禪師
有僧人問：『一天十二個時辰中，應該如何修行？』禪師回答：『動就死了。』僧人問：『不動的時候又如何呢？』禪師回答：『那樣就像是守護古墓的鬼。』
安國瑫（tāo）禪師
有僧人問：『常居於正位的人，還能接受人天的供養嗎？』禪師回答：『不能接受。』僧人問：『為什麼不能接受？』禪師說：『你這是什麼心行？』僧人問：『什麼樣的人才能接受？』禪師說：『穿衣吃飯的人才能接受。』
睡龍道溥（pǔ）禪師
有僧人問：『剛入叢林修行的後學，想在方便之門中，懇請師父指示。』禪師敲打門框。僧人問：『向上還有更高的境界嗎？』禪師說：『有。』僧人問：『什麼是向上的境界？』禪師再次敲打門框。
長生皎然禪師
有僧人問：『古人說，無明（avidyā，佛教術語，指對事物真相的迷惑）即是佛性（Buddha-nature，所有眾生皆具成佛的可能性），煩惱（kleshas，佛教術語，指使人身心煩惱的各種情緒）不必去除。什麼是無明即是佛性？』禪師憤怒地變了臉色，舉起拳頭呵斥道：『今天就要打這個師僧。』僧人問：『什麼是煩惱不必去除？』禪師用手抓著頭說：『這師僧竟然這樣引人造業。』
有人問：『在路上遇到得道之人，不以言語或沉默來應對，不知道用什麼來應對？』禪師說：『紙墨之上，能做什麼？』
鵝湖孚（fú）禪師
【頌】有一天禪師沒有去佛堂，侍者來請禪師去佛堂。禪師說：『我今天在莊上吃油糍（yóu cí，一種油炸的糯米食品）吃飽了。』侍者說：『和尚您沒有出去啊。』禪師說：『你只管去問莊主。』侍者剛出門，忽然
【English Translation】 【Commentary】【Verse】A monk asked: 'What is the sound outside the door?' The Zen master replied: 'It is the sound of raindrops.' The Zen master said: 'Sentient beings are inverted, deluded by themselves, chasing after external things.' The monk asked: 'What does the master do?' The Zen master said: 'I am not deluded by myself.' The monk asked: 'What does 'not deluded by oneself' mean?' The Zen master said: 'Changing one's origin is still easy, but transforming oneself to realize the Dao is difficult.'
【Verse】A monk asked the Zen master: 'What is the source of the Great Dao?' The Zen master replied: 'It flows out from here.' [Additional note]
Zen Master Huaiyue of Bao'en Temple
A monk asked: 'How should one practice in the twelve periods of the day?' The Zen master replied: 'Movement is death.' The monk asked: 'What about when not moving?' The Zen master replied: 'That is like a ghost guarding an ancient tomb.'
Zen Master Tao of An'guo Temple
A monk asked: 'Can someone who always resides in the correct position receive offerings from humans and devas (devas, gods or deities in Buddhism)?' The Zen master replied: 'Cannot receive.' The monk asked: 'Why cannot receive?' The Zen master said: 'What kind of mental activity is this?' The monk asked: 'Who can receive?' The Zen master said: 'Those who wear clothes and eat rice can receive.'
Zen Master Daopu of Sleeping Dragon
A monk asked: 'A beginner who has recently entered the monastery, in the expedient gate, begs the master for guidance.' The Zen master knocked on the door frame. The monk asked: 'Is there anything higher?' The Zen master said: 'Yes.' The monk asked: 'What is the higher matter?' The Zen master knocked on the door frame again.
Zen Master Jiaoran of Changsheng
A monk asked: 'The ancients said, 'Avidya (avidyā, ignorance) is Buddha-nature (Buddha-nature, the potential for all beings to achieve Buddhahood), and kleshas (kleshas, afflictions) need not be removed.' What is avidya is Buddha-nature?' The Zen master angrily changed his expression, raised his fist, and scolded: 'Today I will beat this monk.' The monk asked: 'What is kleshas need not be removed?' The Zen master grabbed his head with his hand and said: 'This monk is causing people to create karma (karma, the principle of cause and effect).'
Someone asked: 'Meeting a person who has attained the Dao on the road, not responding with speech or silence, what should one use to respond?' The Zen master said: 'What can be done on paper and ink?'
Zen Master Fu of Ehu
【Verse】One day the master did not go to the hall, and the attendant came to invite the master to the hall. The Zen master said: 'Today I ate my fill of youci (yóu cí, a kind of fried glutinous rice cake) at the village.' The attendant said: 'But master, you didn't go out.' The Zen master said: 'Just go and ask the village head.' As soon as the attendant went out the door, suddenly
見莊主歸。謝和尚到莊吃油糍(考頌古見南泉。古德兩章。今考機緣。在會元鵝湖處)。
○僧問。雪峰拋下拄杖意作么生。師以香匙拋下地。僧曰。未審此意如何。師曰。不是好種出去。
隆壽紹卿禪師
因侍雪峰山行。見芋葉動。峰指動葉示之。師曰。紹卿甚生怕怖。峰曰。是汝屋裡底。怕怖甚麼。師於此有省。
永福從弇禪師
僧問。儒門以五常為極則。未審宗門以何為極則。師良久。僧曰。恁么則學人造次也。師曰。好與拄杖。
○問。不向問處領。猶是學人問處。和尚如何。師曰。喫茶去。
云蓋歸本禪師
初謁雪峰。禮拜次。峰下禪床跨背而坐。師於此有省。住后僧問。如何是西來的的意。師乃搊住。其僧變色。師曰。我這裡無這個。
洛京南院和尚
有儒者博覽古今。時呼為張百會。謁師。師問莫是張百會么。曰不敢。師以手于空畫一畫。曰會么。曰不會。師曰。一尚不會。甚麼處得百會來。
法海行周禪師
僧問。如何是道中寶。師曰。不露光。曰莫便是否。師曰。是即露也。
杭州龍井通禪師
僧問。如何是龍井龍。師曰。意氣天然別。神工畫不成。曰為甚麼畫不成。師曰。出羣不帶角。不與類中同。曰
【現代漢語翻譯】 現代漢語譯本 見莊主回來。（謝和尚到莊上吃油糍，參考頌古，見南泉和尚。古德兩章，現在參考機緣，在會元鵝湖處）。
○有僧人問：『雪峰禪師拋下拄杖，意圖是什麼？』禪師拿起香匙拋在地上。僧人說：『不知此意如何？』禪師說：『不是好種子，拿出去。』
隆壽紹卿禪師
曾經侍奉雪峰禪師在山中行走，看見芋頭葉子動。雪峰禪師指著動著的葉子給他看。紹卿禪師說：『紹卿非常害怕。』雪峰禪師說：『這是你屋裡的東西，怕什麼？』紹卿禪師因此有所領悟。
永福從弇（yǎn）禪師
有僧人問：『儒家以五常為最高準則，不知禪宗以什麼為最高準則？』禪師沉默良久。僧人說：『這麼說，是學人冒昧了。』禪師說：『該給你拄杖。』
○問：『不從問題本身領悟，仍然是學人的問題。和尚您怎麼看？』禪師說：『喫茶去。』
云蓋歸本禪師
最初拜見雪峰禪師時，禮拜之際，雪峰禪師從禪床上下來，跨在他的背上坐著。歸本禪師因此有所領悟。後來住持一方后，有僧人問：『什麼是西來的真意？』禪師於是抓住他。那個僧人臉色都變了。禪師說：『我這裡沒有這個。』
洛京南院和尚
有個讀書人博覽古今，當時被稱為張百會。拜見禪師。禪師問：『莫非是張百會嗎？』讀書人回答：『不敢當。』禪師用手在空中畫了一下，說：『會嗎？』讀書人說：『不會。』禪師說：『一個都不會，從哪裡得到百會呢？』
法海行周禪師
有僧人問：『什麼是道中的寶？』禪師說：『不露光芒。』僧人說：『莫非就是否定嗎？』禪師說：『是，那就是顯露了。』
杭州龍井通禪師
有僧人問：『什麼是龍井的龍？』禪師說：『意氣天然別，神工畫不成。』僧人說：『為什麼畫不成？』禪師說：『出羣不帶角，不與類中同。』
【English Translation】 English version Seeing the village head return. (Monk Xie went to the village to eat fried glutinous rice cakes, see the koan collection, see Nanquan. Two chapters by ancient masters, now examining the opportunity, at Huiyuan Ehu).
○ A monk asked: 'What is the meaning of Xuefeng (Snow Peak) Zen Master dropping his staff?' The Zen master picked up a incense spoon and threw it on the ground. The monk said: 'I don't know what this means?' The Zen master said: 'Not a good seed, take it out.'
Zen Master Longshou Shaoqing
Once, while serving Xuefeng (Snow Peak) Zen Master on a mountain walk, he saw taro leaves moving. Xuefeng pointed to the moving leaves to show him. Shaoqing Zen Master said: 'Shaoqing is very afraid.' Xuefeng Zen Master said: 'This is something in your house, what are you afraid of?' Shaoqing Zen Master had some understanding from this.
Zen Master Yongfu Congyan
A monk asked: 'The Confucian school takes the Five Constant Virtues as the ultimate principle, I wonder what the Zen school takes as the ultimate principle?' The Zen master was silent for a long time. The monk said: 'In that case, this student is being presumptuous.' The Zen master said: 'You deserve a staff.'
○ Asked: 'Not understanding from the question itself is still the student's question. What does the abbot think?' The Zen master said: 'Go have some tea.'
Zen Master Yungai Guiben
When he first visited Xuefeng (Snow Peak), during the bowing, Xuefeng Zen Master came down from the Zen bed and sat on his back. Guiben Zen Master had some understanding from this. Later, after becoming the abbot, a monk asked: 'What is the true meaning of the coming from the West?' The Zen master then grabbed him. The monk's face changed color. The Zen master said: 'I don't have that here.'
Luo Jing Nanyuan (South Courtyard) Abbot
There was a scholar who was well-read in ancient and modern times, and was called Zhang Baihui (Zhang 'Hundred Meetings'). He visited the abbot. The abbot asked: 'Could it be Zhang Baihui?' The scholar replied: 'I dare not.' The abbot drew a stroke in the air with his hand and said: 'Do you understand?' The scholar said: 'I don't understand.' The abbot said: 'You don't understand even one, where did you get a hundred meetings from?'
Zen Master Fahaixingzhou
A monk asked: 'What is the treasure in the Way?' The Zen master said: 'It does not reveal its light.' The monk said: 'Is it simply negation?' The Zen master said: 'If it is, then it is revealed.'
Zen Master Longjing Tong of Hangzhou
A monk asked: 'What is the dragon of Longjing (Dragon Well)?' The Zen master said: 'Its spirit is naturally different, divine craftsmanship cannot paint it.' The monk said: 'Why can't it be painted?' The Zen master said: 'It stands out from the crowd without horns, it is not the same as those in its category.'
還解行雨也無。師曰。普潤無邊際。處處皆結粒。曰還有宗門中事也無。師曰有。曰如何是宗門中事。師曰。從來無形段。應物不曾虧。
杭州龍興宗靖禪師
初參雪峰。誓充飯頭。勞逾十載。嘗于眾堂中。祖一膊釘簾。峰睹而記曰。汝向後住持。有千僧。其中無一人衲子也。師悔過回浙。住六通院。錢王命居龍興寺。有眾千餘。唯三學講誦之徒。果如雪峰所志。
南禪契璠禪師
上堂。若是名言妙句諸方總。道了也。今日眾中。還有超第一義者。致將一問來。若有。即不孤負於人。僧問。如何是第一義。師曰。何不問第一義。曰見問。師曰。已落第二義也。
越山師鼐禪師
初參雪峰而染指。后因閩王請于清風樓齋。坐久。舉目忽睹日光。豁然頓曉而有偈曰。清風樓上赴官齋。此日平生眼豁開。方信普通年遠事。不從蔥嶺帶將來。歸呈雪峰。峰然之。師臨終示偈曰。眼光隨色盡耳識逐聲消。還源無別旨。今日與明朝。
極樂元儼禪師
僧問。如何是極樂家風。師曰。滿目看不盡。
○問萬法本無根。未審教學人承當甚麼。師曰。莫寐語。
潮山延宗禪師
因資福來謁。師下禪床相接。福問和尚住此山得幾年也。師曰。鈍鳥棲蘆。困魚止濼。曰
【現代漢語翻譯】 還解行雨嗎？ 禪師說：普遍滋潤，沒有邊際，處處都能結出果實。 （僧人）問：還有宗門中的事嗎？ 禪師說：有。 （僧人）問：什麼是宗門中的事？ 禪師說：從來沒有固定的形態，應物接物時也不曾有所虧缺。
杭州龍興宗靖禪師
最初參拜雪峰禪師，發誓擔任飯頭（負責煮飯的僧人），辛勞超過十年。 曾經在眾僧的堂中，用一根胳膊粗的釘子釘簾子。 雪峰禪師看到後記住這件事，說：你將來住持寺院，會有上千僧人，但其中沒有一個是真正的衲子（修行人）。 宗靖禪師後悔自己的行為，回到浙江。 住在六通院，錢王（吳越國王）命令他住在龍興寺。 有一千多僧人，但都是研究三學（戒、定、慧）講誦佛經的人，果真如雪峰禪師所預言。
南禪契璠禪師
上堂說法。 如果是名言妙句，各處都已經說盡了。 今天各位當中，還有超越第一義諦的人嗎？ 拿出一個問題來。 如果有，就不辜負大家。 僧人問：什麼是第一義諦？ 禪師說：為什麼不問第一義諦？ （僧人）說：正在問。 禪師說：已經落入第二義諦了。
越山師鼐禪師
最初參拜雪峰禪師而得到指點。 後來因為閩王邀請在清風樓齋飯，坐了很久，抬頭忽然看到日光，豁然開悟，於是作偈說：在清風樓上赴官齋，今日平生眼豁開。 方才相信普通年間（520-527）的久遠之事，不是從蔥嶺（帕米爾高原）帶過來的。 回去呈給雪峰禪師，雪峰禪師認可了他。 師鼐禪師臨終時示偈說：眼光隨著顏色消失，耳識隨著聲音消散。 還源沒有別的宗旨，就在今天和明天。
極樂元儼禪師
僧人問：什麼是極樂世界的家風？ 禪師說：滿眼都看不完。
有人問：萬法本來沒有根源，不知道教導學人應當承擔什麼？ 禪師說：不要說夢話。
潮山延宗禪師
因為資福禪師前來拜訪，延宗禪師下禪床迎接。 資福禪師問：和尚您住在這座山多少年了？ 禪師說：像遲鈍的鳥棲息在蘆葦中，像睏倦的魚停留在水洼里。（表示時間很久了）
【English Translation】 Do you also understand how to make it rain?' The Master said, 'It universally moistens without limit, and everywhere it bears fruit.' (The monk) asked, 'Are there also matters within the Zen school?' The Master said, 'Yes.' (The monk) asked, 'What are the matters within the Zen school?' The Master said, 'From the beginning, it has no fixed form, and in responding to things, it has never been deficient.'
Zen Master Zongjing of Longxing Temple in Hangzhou
Initially, he visited Zen Master Xuefeng and vowed to be the cook, laboring for over ten years. Once, in the monks' hall, he nailed a curtain with a nail as thick as an arm. Xuefeng saw it and remembered it, saying, 'In the future, when you are the abbot, you will have a thousand monks, but not one of them will be a true mendicant (nazi).' Zen Master Zongjing regretted his actions and returned to Zhejiang. He resided at the Liutong Hermitage, and King Qian (King of Wuyue) ordered him to reside at Longxing Temple. There were over a thousand monks, but they were all students of the Three Learnings (sila, samadhi, prajna) who lectured and recited scriptures, just as Zen Master Xuefeng had predicted.
Zen Master Qifan of Nanchang
Ascending the Dharma hall. 'If it's about famous sayings and wonderful phrases, all the masters have already spoken about them. Today, among you, is there anyone who transcends the First Principle (paramartha)? Bring forth a question. If there is, then I will not disappoint you.' A monk asked, 'What is the First Principle?' The Master said, 'Why not ask about the First Principle?' (The monk) said, 'I am asking.' The Master said, 'You have already fallen into the Second Principle.'
Zen Master Shinai of Yueshan
Initially, he visited Zen Master Xuefeng and received guidance. Later, because the King of Min invited him to a vegetarian meal at Qingfeng Tower, he sat for a long time. Suddenly, he looked up and saw the sunlight, and he suddenly awakened and composed a verse: 'Attending an official vegetarian meal at Qingfeng Tower, today my eyes have opened for the first time in my life. Now I believe that the distant events of the Putong era (520-527) were not brought from the Pamir Mountains (Congling).' He returned and presented it to Zen Master Xuefeng, who approved of it. Zen Master Shinai showed a verse before his death, saying: 'The light of the eyes vanishes with color, the consciousness of the ears disappears with sound. Returning to the source has no other purpose, it is today and tomorrow.'
Zen Master Yuanyan of the Land of Ultimate Bliss
A monk asked, 'What is the family style of the Land of Ultimate Bliss (Sukhavati)?' The Master said, 'The eyes cannot see it all.'
Someone asked, 'The myriad dharmas originally have no root. I don't know what the teacher should have the students take on?' The Master said, 'Don't speak nonsense.'
Zen Master Yanzong of Chaoshan
Because Zen Master Zifu came to visit, Zen Master Yanzong came down from the Zen bed to greet him. Zen Master Zifu asked, 'How many years have you lived on this mountain, Master?' The Master said, 'Like a dull bird dwelling in reeds, like a tired fish stopping in a puddle. (indicating a long time)'
恁么則真道人也。師曰。且坐喫茶。
普通普明禪師
僧問。如何是佛性。師曰汝無佛性。曰蠢動含靈。皆有佛性。學人為何卻無。師曰。為汝向外求。
太原孚上座
【頌】初在揚州光孝寺。講涅槃經。有禪者阻雪。因往聽講。至三因佛性。三德法身。廣談法身妙理。禪者失笑。師講罷。請禪者喫茶。白曰。某甲素志狹劣。依文解義。適蒙見笑。且望見教。禪者曰。實笑座主不識法身。師曰。如此解說何處不是。曰請座主更說一遍。師曰。法身之理。猶若太虛。豎窮三際。橫亙十方。彌綸八極。包括二儀。隨緣赴感。靡不周遍。曰不道座主說不是。祇是說得法身量邊事。實未識法身在師曰。既然如是。禪德當爲我說。曰座主還信否。師曰。焉敢不信。曰若如是。座主輟講旬日。于室內端然靜慮。收心攝念。善惡諸緣。一時放卻。師一依所教。從初夜至五更。聞鼓角聲。忽然契悟。便去扣門。禪者曰。阿誰。師曰某甲。禪者咄曰。教汝傳持大教。代佛說法。夜來為甚麼醉酒臥街師曰。禪德。自來講經。將生身父母鼻孔搊捏。從今已去更不敢如是。禪者曰。且去。來日相見。師遂罷講遍歷諸方。
○嘗游浙中。登徑山法會一日于大佛殿前。有僧問。上座曾到五臺否。師曰。曾到。曰還見
【現代漢語翻譯】 現代漢語譯本 『恁么則真道人也』是什麼意思？ 師父說：『請坐下喝茶。』
普通普明禪師（唐朝）
有僧人問：『什麼是佛性？』 禪師說：『你沒有佛性。』 僧人說：『所有蠕動和有知覺的生命，都有佛性，為什麼我卻沒有？』 禪師說：『因為你向外尋求。』
太原孚上座（唐朝）
【頌】他最初在揚州光孝寺講解《涅槃經》。有禪者因為下雪受阻，就去聽他講經。當講到三因佛性、三德法身時，他廣泛地談論法身精妙的道理。禪者聽了失笑。孚上座講經完畢，請禪者喝茶，並坦白地說：『我向來見識淺薄，只是按照字面意思解釋經文，剛才讓您見笑了，還希望您能指教。』 禪者說：『我實在是因為座主您不認識法身而發笑。』 孚上座說：『像這樣解釋，哪裡不對呢？』 禪者說：『請座主您再說一遍。』 孚上座說：『法身的道理，就像太虛空一樣，豎著窮盡過去、現在、未來三際，橫著充滿東、西、南、北、上、下、四維十方，充滿宇宙，包括天地，隨著因緣而應感，無處不在。』 禪者說：『我不是說座主您說得不對，只是您說的只是法身外在的現象，實際上並沒有認識法身。』 孚上座說：『既然這樣，禪德您應當為我說說。』 禪者說：『座主您相信嗎？』 孚上座說：『我怎麼敢不相信呢？』 禪者說：『如果這樣，座主您停止講經十天，在室內端正地靜坐思考，收攝心神意念，善與惡各種因緣，一時全部放下。』 孚上座完全按照禪者所教導的去做，從初夜到五更，聽到鼓角的聲音，忽然領悟。便去敲禪者的門。禪者問：『是誰？』 孚上座說：『是我。』 禪者呵斥道：『教你傳持大法，代替佛說法，昨夜為什麼醉酒臥在街上？』 孚上座說：『禪德，我自從講經以來，一直都在牽著生身父母的鼻子走，從今以後再也不敢這樣了。』 禪者說：『先去吧，明天再見。』 於是孚上座停止講經，遊歷各方。
曾經遊歷浙江一帶，登上徑山法會。一天在大佛殿前，有僧人問：『上座您曾經到過五臺山（佛教名山）嗎？』 孚上座說：『曾經到過。』 僧人問：『還見到……』
【English Translation】 English version What does 『恁么則真道人也』 mean? The master said, 『Please sit down and have some tea.』
Chan Master Putong Puming (Tang Dynasty, 618-907)
A monk asked, 『What is Buddha-nature?』 The Chan master said, 『You have no Buddha-nature.』 The monk said, 『All moving and sentient beings have Buddha-nature, why do I not?』 The Chan master said, 『Because you seek it externally.』
Upadhaya Fu of Taiyuan (Tang Dynasty, 618-907)
[Verse] He initially lectured on the Nirvana Sutra at Guangxiao Temple in Yangzhou. A Chan practitioner, delayed by snow, went to listen to his lectures. When he lectured on the Three Causes of Buddha-nature and the Three Virtues of Dharmakaya (Dharma body), he extensively discussed the profound principles of Dharmakaya. The Chan practitioner smiled upon hearing this. After Upadhaya Fu finished lecturing, he invited the Chan practitioner for tea and confessed, 『I have always been narrow-minded and interpreted the scriptures literally. I was laughed at by you just now, and I hope you can instruct me.』 The Chan practitioner said, 『I laughed because you do not recognize the Dharmakaya.』 Upadhaya Fu said, 『Where is it wrong to explain it this way?』 The Chan practitioner said, 『Please explain it again.』 Upadhaya Fu said, 『The principle of Dharmakaya is like the great void, vertically exhausting the three periods of past, present, and future, horizontally filling the ten directions of east, west, south, north, up, down, and the four intermediate directions, filling the universe, including heaven and earth, responding to causes and conditions, and being omnipresent.』 The Chan practitioner said, 『I am not saying that what you said is wrong, but you are only talking about the external phenomena of Dharmakaya, and you have not actually recognized Dharmakaya.』 Upadhaya Fu said, 『Since that is the case, you should tell me about it.』 The Chan practitioner said, 『Do you believe it?』 Upadhaya Fu said, 『How dare I not believe it?』 The Chan practitioner said, 『If so, stop lecturing for ten days, sit quietly in the room, collect your mind and thoughts, and let go of all good and evil causes and conditions at once.』 Upadhaya Fu did exactly as the Chan practitioner instructed. From the beginning of the night until the fifth watch, he heard the sound of drums and horns and suddenly realized. He went to knock on the Chan practitioner's door. The Chan practitioner asked, 『Who is it?』 Upadhaya Fu said, 『It is me.』 The Chan practitioner scolded, 『I taught you to transmit the great Dharma and speak on behalf of the Buddha, why were you drunk and lying in the street last night?』 Upadhaya Fu said, 『Since I started lecturing, I have been leading my parents by the nose. I will never dare to do so again.』 The Chan practitioner said, 『Go first, and we will meet tomorrow.』 So Upadhaya Fu stopped lecturing and traveled to various places.
He once traveled to Zhejiang and ascended to the Jingshan Dharma assembly. One day, in front of the Great Buddha Hall, a monk asked, 『Have you ever been to Mount Wutai (Buddhist holy mountain)?』 Upadhaya Fu said, 『I have been there.』 The monk asked, 『Did you see...』
文殊么。師曰見。曰甚麼處見。師曰。徑山佛殿前見。其僧后適閩川。舉似雪峰。峰曰。何不教伊入嶺來。師聞乃趣裝而邁。初至雪峰廨院憩錫。因分柑子與僧。長慶問甚麼處將來。師曰。嶺外將來。由遠涉不易。擔負將來。師曰。柑子柑子。
【頌】次日上山。雪峰聞。乃集眾。師到法堂上顧視雪峰。便下看知事。明日卻上禮拜。曰某甲昨日觸忤和尚。峰曰。知是般事便休。
○峰一日見師。乃指日示之。師搖手而出。峰曰。汝不肯我那。師曰。和尚搖頭。某甲擺尾。甚麼處是不肯。峰曰。到處也須諱卻。
○一日眾僧晚參。峰在中庭臥。師曰。五州管內。祇有這老和尚較些子。峰便起去。
○峰嘗問師。見說臨濟有三句是否師曰是曰作么生是第一句。師舉目視之。峰曰。此猶是第二句。如何是第一句。師叉手而退。自此雪峰深器之。室中印解。師資道契。更不它游而掌浴焉。
【頌】一日玄沙上問訊雪峰。峰曰。此間有個老鼠子。今在浴室裡。沙曰。待與和尚勘過。言訖。到浴室遇師打水。沙曰。相看上座。師曰。已相見了。沙曰。甚麼劫中曾相見。師曰。瞌睡作么。沙卻入方丈白雪峰曰。已勘破了。峰曰。作么生勘伊。沙舉前話。峰曰。汝著賊也。
【頌】鼓山問師父母
【現代漢語翻譯】 現代漢語譯本 僧人問道：『文殊菩薩嗎？』 雪峰義存禪師回答：『是。』 僧人問：『在什麼地方見到（文殊菩薩）？』 雪峰義存禪師回答：『在徑山（地名）佛殿前見到。』 後來這位僧人去了閩川（現在的福建一帶），把這件事告訴了雪峰義存禪師。 雪峰義存禪師說：『為什麼不教他到嶺南來呢？』 雪峰義存禪師聽說了這件事，就準備行裝前往。 他最初到達雪峰義存禪師的廨院（寺院的辦事處），在那裡休息。 雪峰義存禪師分柑子給僧人，長慶慧棱禪師問：『從哪裡拿來的？』 雪峰義存禪師回答：『從嶺外拿來的，因為路途遙遠，不好走，所以是挑著擔子來的。』 雪峰義存禪師說：『柑子，柑子。』
【頌】第二天，雪峰義存禪師上山。雪峰義存禪師聽說了這件事，就召集了僧眾。 雪峰義存禪師來到法堂上，看了看雪峰義存禪師，就下去看管事務。 第二天，雪峰義存禪師又上來禮拜，說：『某甲（古代人自稱的謙詞）昨天冒犯了和尚。』 雪峰義存禪師說：『知道是這件事就算了。』
雪峰義存禪師有一天見到雪峰義存禪師，就指著太陽給他看。 雪峰義存禪師搖著手走了出去。 雪峰義存禪師說：『你不認可我嗎？』 雪峰義存禪師說：『和尚你搖頭，我擺尾，哪裡是不認可呢？』 雪峰義存禪師說：『到處也都要避諱。』
有一天，眾僧晚參，雪峰義存禪師在中庭躺著。 雪峰義存禪師說：『五州管轄的範圍內，只有這個老和尚還算好一點。』 雪峰義存禪師就起身離開了。
雪峰義存禪師曾經問雪峰義存禪師：『聽說臨濟宗有三句，是這樣嗎？』 雪峰義存禪師回答：『是。』 雪峰義存禪師問：『怎麼是第一句？』 雪峰義存禪師舉起眼睛看著他。 雪峰義存禪師說：『這還是第二句，什麼是第一句？』 雪峰義存禪師叉手退了出去。 從此以後，雪峰義存禪師深深地器重他，在禪房裡為他印證開解，師徒之間道義相合，雪峰義存禪師也不再到別處遊歷，而是在寺里掌管浴室。
【頌】有一天，玄沙師備禪師上山問候雪峰義存禪師。 雪峰義存禪師說：『這裡有個老鼠子（指雪峰義存禪師），現在在浴室裡。』 玄沙師備禪師說：『等我和和尚一起去勘驗一下。』 說完，玄沙師備禪師到了浴室，見到雪峰義存禪師在打水。 玄沙師備禪師說：『請上座（對僧人的尊稱）仔細看看。』 雪峰義存禪師說：『已經相見了。』 玄沙師備禪師說：『在什麼劫（佛教的時間概念）中曾經相見？』 雪峰義存禪師說：『瞌睡了嗎？』 玄沙師備禪師就回到方丈室，告訴雪峰義存禪師說：『已經勘驗過了。』 雪峰義存禪師問：『怎麼勘驗他的？』 玄沙師備禪師說了之前的話。 雪峰義存禪師說：『你中賊了。』
【頌】鼓山（地名）問雪峰義存禪師的父母……
【English Translation】 English version A monk asked: 'Is that Mañjuśrī (Bodhisattva of wisdom)?' Xuefeng Yicun (Zen master) replied: 'Yes.' The monk asked: 'Where did you see (Mañjuśrī)?' Xuefeng Yicun replied: 'I saw him in front of the Buddha hall at Jingshan (place name).' Later, this monk went to Minchuan (area around present-day Fujian) and told Xuefeng Yicun about this. Xuefeng Yicun said: 'Why didn't you tell him to come to Lingnan?' When Xuefeng Yicun heard about this, he prepared his luggage and set off. He first arrived at Xuefeng Yicun's office (the office of the monastery) and rested there. Xuefeng Yicun divided oranges among the monks, and Changqing Huileng (Zen master) asked: 'Where did you get them from?' Xuefeng Yicun replied: 'I brought them from Lingwai, because the journey is far and difficult, so I carried them on a shoulder pole.' Xuefeng Yicun said: 'Oranges, oranges.'
[Verse] The next day, Xuefeng Yicun went up the mountain. Xuefeng Yicun heard about this and gathered the monks. Xuefeng Yicun came to the Dharma hall, looked at Xuefeng Yicun, and went down to manage affairs. The next day, Xuefeng Yicun came up again to pay respects, saying: 'Moujia (a humble term for oneself in ancient times) offended the abbot yesterday.' Xuefeng Yicun said: 'Knowing that it is this matter is enough.'
One day, Xuefeng Yicun saw Xuefeng Yicun and pointed to the sun to show him. Xuefeng Yicun shook his hand and walked out. Xuefeng Yicun said: 'You don't approve of me?' Xuefeng Yicun said: 'Abbot, you shake your head, and I wag my tail. Where is the disapproval?' Xuefeng Yicun said: 'Everywhere must be avoided.'
One day, during the evening assembly, Xuefeng Yicun was lying in the courtyard. Xuefeng Yicun said: 'Within the five prefectures, only this old abbot is a little better.' Xuefeng Yicun got up and left.
Xuefeng Yicun once asked Xuefeng Yicun: 'I heard that the Linji school has three sentences, is that so?' Xuefeng Yicun replied: 'Yes.' Xuefeng Yicun asked: 'How is it the first sentence?' Xuefeng Yicun raised his eyes and looked at him. Xuefeng Yicun said: 'This is still the second sentence, what is the first sentence?' Xuefeng Yicun clasped his hands and retreated. From then on, Xuefeng Yicun deeply valued him, certified and enlightened him in the meditation room, and the teacher and disciple were in harmony. Xuefeng Yicun no longer traveled elsewhere, but managed the bathhouse in the temple.
[Verse] One day, Xuansha Shibei (Zen master) went up the mountain to greet Xuefeng Yicun. Xuefeng Yicun said: 'There is a little mouse (referring to Xuefeng Yicun) here, now in the bathhouse.' Xuansha Shibei said: 'Wait for me to examine it with the abbot.' After speaking, Xuansha Shibei went to the bathhouse and saw Xuefeng Yicun drawing water. Xuansha Shibei said: 'Please look carefully, venerable monk (a respectful term for monks).' Xuefeng Yicun said: 'We have already met.' Xuansha Shibei said: 'In what kalpa (Buddhist concept of time) have we met before?' Xuefeng Yicun said: 'Are you sleepy?' Xuansha Shibei returned to the abbot's room and told Xuefeng Yicun: 'I have already examined him.' Xuefeng Yicun asked: 'How did you examine him?' Xuansha Shibei told him what he had said before. Xuefeng Yicun said: 'You have been robbed.'
[Verse] Gushan (place name) asked Xuefeng Yicun's parents...
未生時鼻孔在甚麼處。師曰。老兄先道。山曰。如今生也。汝道在甚麼處。師不肯。山卻問作么生。師曰。將手中扇子來。山與扇子。再徴前話師搖扇不對。山罔測。乃驅師一拳。
【頌】鼓山赴大王請。雪峰門送。回至法堂。乃曰。一隻聖箭。直射九重城裡去也。師曰。是伊未在。峰曰。渠是徹底人。師曰。若不信。待某甲去勘過。遂趁至中路。便問。師兄向甚麼處去。山曰。九重城裡去。師曰。忽遇三軍圍繞時如何。山曰。它家自有通霄路。師曰。恁么則離宮失殿去也。山曰。何處不稱尊。師拂袖便回。峰問如何。師曰。好只聖箭。中路折卻了也遂舉前話。峰乃曰。奴。渠語在。師曰。這老凍膿。猶有鄉情在。
○僧問。如何是觸目菩提。師踢狗子作聲走僧無對。師曰。小狗子。不消一踢。
南嶽惟勁禪師
師雪峰而友玄沙。深入玄奧。一日問鑒上座。聞汝注楞嚴是否。鑒曰。不敢。師曰。二文殊作么生注。曰請師鑒。師乃揚袂而去(嘗續寶林傳四卷又著南嶽高僧傳)。
白兆志圓禪師
僧問。諸佛心印。甚麼人傳師曰。達磨大師。曰達磨爭能傳得。師曰。汝道甚麼人傳得。
○問如何是直截一路。師曰。截。
○問如何是佛法大意。師曰苦。
○問如
【現代漢語翻譯】 現代漢語譯本 『未出生時鼻孔在哪裡？』 禪師說：『老兄先說。』 那人說：『現在出生了，你說在哪裡？』 禪師不認可。那人反問：『怎麼做？』 禪師說：『把手中的扇子拿來。』 那人給了扇子。禪師再次追問之前的話，禪師搖著扇子不回答。那人困惑不解，於是打了禪師一拳。
【頌】鼓山（寺名）應大王邀請，雪峰（禪師名）送行。回到法堂，（雪峰）說：『一支聖箭，直射九重城裡去了。』 禪師說：『是他還沒到。』 雪峰說：『他是徹底的人。』 禪師說：『如果不信，等我親自去勘察一番。』 於是追到半路，便問：『師兄要去哪裡？』 （鼓）山說：『九重城裡去。』 禪師說：『忽然遇到三軍包圍時怎麼辦？』 （鼓）山說：『它家自有通霄路。』 禪師說：『這樣就離開宮殿失去了尊位了。』 （鼓）山說：『哪裡不稱尊？』 禪師拂袖便回。雪峰問怎麼樣了，禪師說：『好一支聖箭，半路折斷了。』 於是舉起之前的話。雪峰說：『奴，他的話還在。』 禪師說：『這老凍膿，還有鄉情在。』
僧人問：『如何是觸目菩提（所見皆是覺悟）？』 禪師踢狗，狗發出聲音跑開，僧人無言以對。禪師說：『小狗子，不值得一踢。』
南嶽惟勁禪師
禪師師從雪峰，與玄沙（禪師名）為友，深入玄奧。一日問鑒上座：『聽說你註釋《楞嚴經》是否？』 鑒上座說：『不敢。』 禪師說：『二文殊（指文殊菩薩的兩種化身）怎麼註釋？』 （鑒上座）說：『請禪師鑑別。』 禪師於是揚起衣袖離去（曾經續寫《寶林傳》四卷，又著《南嶽高僧傳》）。
白兆志圓禪師
僧人問：『諸佛心印（諸佛相傳的以心印心之法），什麼人傳？』 禪師說：『達磨大師（菩提達摩）。』 （僧人）說：『達磨怎麼能傳得？』 禪師說：『你說什麼人傳得？』
問：『如何是直截一路（直接了當的修行道路）？』 禪師說：『截。』
問：『如何是佛法大意（佛法的根本要義）？』 禪師說：『苦。』
問：『如
English version 『When not yet born, where is the nose?』 The Master said, 『Elder brother, speak first.』 The man said, 『Now that it is born, where do you say it is?』 The Master did not approve. The man asked in return, 『How to do?』 The Master said, 『Bring the fan in your hand.』 The man gave the fan. The Master questioned the previous words again, the Master shook the fan without answering. The man was puzzled, so he punched the Master.
[Verse] Gushan (temple name) accepted the Great King's invitation, Xuefeng (Zen master's name) saw him off. Returning to the Dharma Hall, (Xuefeng) said, 『A holy arrow, shot straight into the nine-layered city.』 The Master said, 『It is because he has not arrived yet.』 Xuefeng said, 『He is a thorough person.』 The Master said, 『If you don't believe it, wait for me to investigate it myself.』 So he chased him halfway and asked, 『Where are you going, senior brother?』 (Gu)shan said, 『Going to the nine-layered city.』 The Master said, 『What if you suddenly encounter the encirclement of three armies?』 (Gu)shan said, 『His family has its own road to the sky.』 The Master said, 『In that case, you will leave the palace and lose your position.』 (Gu)shan said, 『Where is there no honor?』 The Master flicked his sleeves and returned. Xuefeng asked how it was, the Master said, 『A good holy arrow, broken in half.』 So he raised the previous words. Xuefeng said, 『Slave, his words are still there.』 The Master said, 『This old frozen pus, still has hometown feelings.』
A monk asked, 『What is Bodhi (enlightenment) that is seen by the eye?』 The Master kicked the dog, the dog made a sound and ran away, the monk was speechless. The Master said, 『Little dog, not worth a kick.』
Zen Master Weijing of Nanyue
The Master followed Xuefeng and befriended Xuansha (Zen master's name), deeply exploring the profound. One day, he asked the head monk Jian, 『I heard that you annotated the Shurangama Sutra, is that so?』 Head monk Jian said, 『I dare not.』 The Master said, 『How do the two Manjushris (referring to the two incarnations of Manjushri Bodhisattva) annotate?』 (Head monk Jian) said, 『Please, Master, discern.』 The Master then raised his sleeves and left (once continued the four volumes of the Baolin Zhuan and also wrote the Biographies of Eminent Monks of Nanyue).
Zen Master Zhiyuan of Baizhao
A monk asked, 『The mind seal (the method of transmitting mind to mind) of all Buddhas, who transmits it?』 The Master said, 『The Great Master Bodhidharma (Bodhidharma).』 (The monk) said, 『How could Bodhidharma transmit it?』 The Master said, 『Who do you say can transmit it?』
Asked, 『What is the direct path (the straightforward path of practice)?』 The Master said, 『Cut.』
Asked, 『What is the great meaning of the Buddha-dharma (the fundamental meaning of the Buddha's teachings)?』 The Master said, 『Suffering.』
Asked, 『Like
【English Translation】 English translation line 1 English translation line 2
何是道。師曰。普。
○問如何是學人自己。師曰。失。
○問如何是得無山河大地去。師曰。不起見。
(會元七卷終)
瑞峰神祿禪師
久為瑞巖侍者。后開山創院。學侶依附。師有偈曰。蕭然獨處意沉吟。誰信無言發妙音。終日法堂唯靜坐。更無人問本來心有僧朋彥問曰。如何是本來心。師召朋彥。彥應諾師曰。與老僧點茶來。彥於是信入。
黃龍誨機禪師
初參巖頭。問如何是祖師西來意。頭曰。你還解救糍么。師曰。解。頭曰。且救糍去後到玄泉。問如何是祖師西來意。泉拈起一莖皁角曰。會么。師曰。不會。泉放下皁角。作洗衣勢。師便禮拜。曰信知佛法無別。泉曰。你見甚麼道理。師曰。某甲曾問巖頭。頭曰。你還解救糍么。救糍也祇是解粘。和尚提起皁角。亦是解粘。所以道無別。泉呵呵大笑。師遂有省。
【頌】僧問。風恬浪靜時如何。師曰。百尺竿頭五兩垂。
明招德謙禪師
受羅山印記。靡滯於一隅。激揚玄旨。諸老宿皆畏其敏捷。後學鮮敢當其鋒者。
○師在婺州智者寺。居第一座。尋常不受凈水主事嗔曰。上座不識觸凈。為甚麼不受凈水。師跳下床。提起凈瓶曰。這個是觸是凈。事無語。師乃撲破。自爾道聲遐播。
【現代漢語翻譯】 現代漢語譯本 何謂道？ 禪師說：『普遍存在。』
有人問：『什麼是學人自己的本性？』 禪師說：『迷失了的那個。』
有人問：『如何才能達到沒有山河大地的境界？』 禪師說：『不起分別之見。』
（《會元》第七卷完）
瑞峰神祿禪師
長久以來擔任瑞巖禪師的侍者。 之後開山建立寺院，學徒們紛紛依附。 禪師有一首偈語說：『蕭然獨處，意緒沉吟，誰人相信無言也能發出妙音？ 終日裡在法堂中只是**，更沒有人來問自己的本來心。』 有僧人朋彥問道：『什麼是本來心？』 禪師呼喚朋彥。 朋彥應諾。 禪師說：『給老僧點茶來。』 朋彥於是信悟。
黃龍誨機禪師
最初參訪巖頭禪師，問道：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 巖頭禪師說：『你還會救糍粑嗎？』 禪師說：『會。』 巖頭禪師說：『且救糍粑去。』 後來到玄泉禪師處，問道：『什麼是祖師西來意？』 玄泉禪師拿起一根皁角說：『會嗎？』 禪師說：『不會。』 玄泉禪師放下皁角，做出洗衣的姿勢。 禪師便禮拜，說：『相信佛法沒有差別。』 玄泉禪師說：『你見到了什麼道理？』 禪師說：『我曾經問巖頭禪師，巖頭禪師說：『你還會救糍粑嗎？』 救糍粑也只是解粘。 和尚您提起皁角，也是解粘。 所以說沒有差別。』 玄泉禪師呵呵大笑。 禪師於是有所領悟。
【頌】有僧人問：『風平浪靜時如何？』 禪師說：『百尺竿頭五兩垂。』
明招德謙禪師
接受羅山禪師的印可，不滯留在一個地方，激揚玄妙的宗旨，許多老修行都畏懼他的敏捷，後來的學人很少敢於抵擋他的鋒芒。
禪師在婺州智者寺，擔任第一座。 平常不接受凈水，主事僧嗔怒地說：『上座不懂得觸凈，為什麼不接受凈水？』 禪師跳下床，提起凈瓶說：『這個是觸是凈？』 主事僧無話可說。 禪師於是摔破凈瓶。 從此道名遠播。
【English Translation】 English version What is the Dao (the Way)? The Master said: 'Universal.'
Someone asked: 'What is a student's own self?' The Master said: 'Lost.'
Someone asked: 'How can one attain the state of having no mountains, rivers, or earth?' The Master said: 'By not giving rise to views.'
(End of Volume 7 of the Ch'uan Teng Hui Yuan)
Zen Master Shenlu of Ruifeng
He served as an attendant to Zen Master Ruiyan for a long time. Later, he opened a mountain and founded a monastery, to which students flocked. The Master had a verse that said: 'Alone in quiet contemplation, my thoughts sink deep. Who would believe that without words, wondrous sounds can arise? All day in the Dharma hall, only **. No one asks about their original mind.' A monk, Pengyan, asked: 'What is the original mind?' The Master called out to Pengyan. Pengyan responded. The Master said: 'Bring the old monk some tea.' Pengyan then entered into faith.
Zen Master Huiji of Huanglong
He initially visited Zen Master Yantou and asked: 'What is Bodhidharma's intention in coming from the West (zushi xilai yi)?' Yantou said: 'Can you still save糍粑 (ci, a glutinous rice cake)?' The Master said: 'I can.' Yantou said: 'Then go save the 糍粑.' Later, he went to Zen Master Xuanquan and asked: 'What is Bodhidharma's intention in coming from the West?' Xuanquan picked up a locust bean pod and said: 'Do you understand?' The Master said: 'I don't understand.' Xuanquan put down the locust bean pod and made a washing gesture. The Master then bowed and said: 'I believe that the Buddha-dharma is without difference.' Xuanquan said: 'What principle have you seen?' The Master said: 'I once asked Yantou, and Yantou said: 'Can you still save 糍粑?' Saving 糍粑 is just untangling the stickiness. You, Master, picking up the locust bean pod is also untangling the stickiness. Therefore, I say there is no difference.' Xuanquan laughed heartily. The Master then had an awakening.
[Verse] A monk asked: 'What is it like when the wind is calm and the waves are still?' The Master said: 'Five ounces hanging from a hundred-foot pole.'
Zen Master Deqian of Mingzhao
Having received the seal of approval from Zen Master Luoshan, he did not remain in one place. He stirred up the profound principles, and many senior practitioners feared his quickness. Few later students dared to confront his sharpness.
The Master was at Zhizhe Monastery in Wuzhou, serving as the first seat. He usually did not accept the pure water. The managing monk angrily said: 'Venerable Sir, you do not understand touching purity. Why do you not accept the pure water?' The Master jumped down from the bed, picked up the pure water bottle, and said: 'Is this touching or pure?' The managing monk was speechless. The Master then smashed the pure water bottle. From then on, his reputation spread far and wide.
眾請居明招山。
○上堂。全鋒敵勝。罕遇知音。同死同生。萬中無一。尋言逐句。其數河沙。舉古舉今。滅胡種族。向上一路。啐啄猶乖。儒士相逢。握鞭回首。沙門所見誠實苦哉。拋卻真金。隨隊撮土。報諸稚子。莫謾波波解得它玄。猶兼瓦礫。不如一擲。騰空太虛祇這靈鋒。阿誰敢近。任君來箭。方稱丈夫。擲欲吞聲不消一攫。
○師長到坦長老處。坦曰。夫參學。一人所在亦須到。半人所在亦須到。師便問一人所在即不問。作么生是半人所在。坦無對。后令小師問師。師曰。汝欲識半人所在么。也祇是弄泥團漢。
【頌】一日天寒上堂。眾才集。師曰。風頭稍硬不是汝安身立命處。且歸暖室商量。便歸方丈大眾隨至立定。師又曰。才到暖室。便見瞌睡。以拄杖一時趁下。
大寧微禪師
上堂。還有騰空底么。出來。眾無出者。師說偈曰。騰空正是時。應須眨上眉。從茲出倫去。莫待白頭兒。
天竺義澄禪師
在羅山數載。后因山示疾。師問百年後。忽有人問和尚。以何指示。山乃放身便倒。師從此契悟。
羅山義因禪師
僧問承古有言。自從認得曹溪路。了知生死不相關。曹溪路即不問。如何是羅山路。師展兩手。僧曰。恁么則一路得通。諸路亦然
【現代漢語翻譯】 現代漢語譯本
眾僧請（禪師）住在明招山。
○（禪師）上堂說法。用盡全力與敵人決勝，很難遇到知音。同生共死，萬人中也難有一個。尋著言語逐著語句，其數量猶如恒河沙數。舉古代舉當今，也無法滅絕胡人的種族。向上一路，即使是鳥卵內外互相啄擊以求同時破殼而出（啐啄同時），也難以契合。儒士相逢，（也只是）握著鞭子回頭看。沙門所見，實在是苦啊！拋卻真金，隨著隊伍抓取泥土。告訴那些幼稚的孩子們，不要隨便地、膚淺地理解那些玄妙的東西，即使理解了也只是瓦礫，不如拋棄。騰空太虛，只有這靈鋒（般的智慧），誰敢靠近？任憑你來箭，才稱得上是大丈夫。擲出（靈鋒）想要讓人不敢出聲，不需要一下子就抓住。
○（有一次）師長到坦長老處。坦長老說：『參學的人，一個人所在的地方也要去，半個人所在的地方也要去。』師長便問：『一個人所在的地方就不問了，怎麼是半個人所在的地方？』坦長老無言以對。後來（坦長老）讓小沙彌問師長。師長說：『你想要知道半個人所在的地方嗎？也只是個玩泥巴的漢子。』
【頌】一天天氣寒冷，（禪師）上堂。眾僧才聚集，（禪師）說：『風頭稍硬，不是你們安身立命的地方，還是回暖室商量吧。』便回方丈，大眾跟隨至此站定。（禪師）又說：『才到暖室，便見瞌睡。』用拄杖一時把他們趕了下去。
大寧微禪師
上堂。（禪師問）還有能騰空的嗎？出來。（眾人）沒有出來的。（禪師）說偈語：騰空正是時候，應該眨一眨眉毛。從此超出同輩，不要等到白頭。
天竺義澄禪師
在羅山住了幾年。後來因為羅山禪師生病，（義澄禪師）問（羅山禪師）：『百年之後，如果有人問和尚（您），您用什麼來指示（他們）？』羅山禪師便放身倒下。（義澄禪師）從此契悟。
羅山義因禪師
僧人問：『承古禪師有言：「自從認得曹溪路（六祖慧能弘法的道路），了知生死不相關。」曹溪路就不問了，如何是羅山路？』（羅山義因禪師）展開雙手。僧人說：『這樣說來，一條路通了，所有的路也就通了。』
【English Translation】 English version
The assembly invited (the Zen master) to reside at Mount Mingzhao.
○ (The Zen master) ascended the hall to preach. To fight to the death and win, it's rare to encounter a kindred spirit. To live and die together, there's not even one in ten thousand. Searching for words and chasing after phrases, their number is like the sands of the Ganges. Citing the past and citing the present, (one still) cannot exterminate the barbarian races. On the upward path, even the simultaneous pecking from within and without the egg (to break the shell together) is difficult to achieve. When Confucian scholars meet, (they only) hold their whips and look back. The sight of the Shramanas is truly bitter! Abandoning true gold, they follow the crowd to grab dirt. Tell those naive children, don't casually and superficially understand those profound things; even if you understand, they are just rubble, better to discard. Soaring into the empty void, only this spiritual edge (of wisdom), who dares to approach? Let the arrows come, only then can you be called a true man. Throwing out (the spiritual edge) to silence others, there's no need to seize it all at once.
○ (Once) the master went to Elder Tan's place. Elder Tan said, 'Those who study Zen, must go to where one person is, and also to where half a person is.' The master then asked, 'I won't ask about where one person is, but what is the place where half a person is?' Elder Tan was speechless. Later, (Elder Tan) had a young novice ask the master. The master said, 'Do you want to know where half a person is? It's just a mud-playing fellow.'
[Verse] One day, the weather was cold, (the Zen master) ascended the hall. As soon as the assembly gathered, (the Zen master) said, 'The wind is a bit strong; it's not a place for you to settle down and establish your life. You should go back to the warm room to discuss it.' Then he returned to his abbot's quarters, and the assembly followed and stood there. (The Zen master) then said, 'As soon as you arrive in the warm room, you see drowsiness.' He drove them all out with his staff.
Zen Master We of Daning
Ascended the hall. (The Zen master asked) 'Is there anyone who can soar into the sky? Come out.' (The assembly) No one came out. (The Zen master) said in verse: 'Soaring into the sky is the right time, you should blink your eyebrows. From now on, surpass your peers, don't wait until you have white hair.'
Zen Master Yicheng of Tianzhu
He lived at Mount Luo for several years. Later, because Zen Master Luo became ill, (Yicheng) asked (Zen Master Luo), 'After a hundred years, if someone asks the abbot (you), what will you use to instruct (them)?' Zen Master Luo then let himself fall down. (Yicheng) attained enlightenment from this.
Zen Master Yiyin of Mount Luo
A monk asked, 'Zen Master Chenggu said, "Since recognizing the Caoqi path (the path of Huineng, the Sixth Patriarch), I know that life and death are unrelated." I won't ask about the Caoqi path, what is the Luo Mountain path?' (Zen Master Yiyin of Mount Luo) spread out his hands. The monk said, 'In that case, if one path is clear, all paths are clear as well.'
。師曰。甚麼諸路。僧近前叉手。師曰。靈鶴煙霄外。鈍鳥不離窠。
○問教中道。順法身。萬象俱寂。隨智用。萬象齊生。如何是萬象俱寂。師曰。有甚麼。曰如何是萬象齊生。師曰。繩床椅子。
羅漢桂琛禪師
一日為眾宣戒本。布薩已乃曰。持戒但律身而已。非真解脫也。依文作解。豈發聖智乎。於是訪南宗。初謁云居雪峰。參訊勤恪。然猶未有所見。后造玄沙。一言啓發廓爾無惑。沙問三界唯心。汝作么生會。師指椅子曰。和尚喚這個作甚麼。曰椅子。師曰。和尚不會三界唯心。曰我喚這個作竹木。汝喚作甚麼。師曰。桂琛亦喚作竹木。曰盡大地覓一個會佛法底人不可得。師自爾愈加激勵。沙每因誘迪學者流出諸三昧。皆命師為助發。師雖處眾韜晦。然聲譽甚遠。時漳牧王公。建精舍曰地藏。請師開法。
【頌】因插田次。見僧。乃問從甚處來。曰南州師曰。彼中佛法如何。曰商量浩浩地。師曰。爭如我這裡栽田博飯吃。曰爭奈三界何。師曰。喚甚麼作三界。
○問僧甚處來。曰南方來。師曰。南方知識有何言句示徒。曰彼中道。金屑雖貴。眼裡著不得。師曰。我道須彌在汝眼裡。
○后遷羅漢。大闡玄要。上堂。宗門玄妙。為當祇恁么也。更別有奇特。若別有奇特。
【現代漢語翻譯】 現代漢語譯本： 師父說：『什麼諸路？』僧人走上前，合掌行禮。師父說：『靈鶴在煙霧繚繞的雲霄之外，遲鈍的鳥兒離不開自己的窩。』 問：『教義中說，順應法身（Dharmakaya，佛的法性之身），萬象俱寂；隨順智用（Jnana，智慧的作用），萬象齊生。如何是萬象俱寂？』師父說：『有什麼？』（意指本來空無一物）問：『如何是萬象齊生？』師父說：『繩床椅子。』 羅漢桂琛禪師 一日，桂琛禪師為大眾宣講戒本（Pratimoksha，戒律的根本），布薩（Posadha，每半月舉行的誦戒儀式）完畢后說：『持戒只是約束身而已，並非真正的解脫。依照文字作解釋，怎麼能啓發聖智呢？』於是他去參訪南宗。起初拜謁云居雪峰禪師，參學請教非常勤奮恭敬，然而仍然沒有領悟。後來拜訪玄沙禪師，一句話啓發了他，頓時沒有了疑惑。玄沙禪師問：『三界唯心（Trailokya-citta-matra，三界由心所造），你作何理解？』桂琛禪師指著椅子說：『和尚（對僧人的尊稱）稱呼這個作什麼？』玄沙禪師說：『椅子。』桂琛禪師說：『和尚不明白三界唯心。』玄沙禪師說：『我稱呼這個作竹木。你稱作什麼？』桂琛禪師說：『桂琛也稱作竹木。』玄沙禪師說：『整個大地尋找一個懂得佛法的人都找不到。』桂琛禪師從此更加激勵自己。玄沙禪師每次因為引導學者而流露出各種三昧（Samadhi，禪定），都命桂琛禪師輔助啓發。桂琛禪師雖然身處眾人之中，韜光養晦，但是聲譽卻很遠。當時漳州牧王公，建造精舍，命名為地藏，請桂琛禪師去開法。 【頌】有一次插秧的時候，桂琛禪師看見一個僧人，就問：『從哪裡來？』僧人說：『南州。』桂琛禪師說：『那裡佛法如何？』僧人說：『商量佛法浩浩蕩蕩。』桂琛禪師說：『怎比得上我這裡栽田吃飯。』僧人說：『那三界（Trailokya，欲界、色界、無色界）怎麼辦？』桂琛禪師說：『稱什麼作三界？』 問：『僧人從哪裡來？』答：『南方來。』師父說：『南方知識（Kalyanamitra，善知識）有什麼言語開示徒弟？』答：『他們說，金屑雖然貴重，眼裡卻容不得。』師父說：『我說須彌山（Sumeru，佛教宇宙觀中的聖山）就在你的眼裡。』 後來桂琛禪師遷居羅漢院，大力闡揚玄妙的佛法要義。上堂開示：『宗門玄妙，是僅僅如此呢，還是另有奇特之處？如果另有奇特之處，』
【English Translation】 English version: The master said, 'What various paths?' The monk stepped forward and clasped his hands. The master said, 'The nimble crane is beyond the misty clouds, while the dull bird never leaves its nest.' Question: 'The teachings say, in accordance with the Dharmakaya (the body of the Dharma, the ultimate nature of the Buddha), all phenomena are still; following the function of Jnana (wisdom), all phenomena arise together. What is meant by 'all phenomena are still'?' The master said, 'What is there?' (implying emptiness). Question: 'What is meant by 'all phenomena arise together'?' The master said, 'Rope bed and chair.' Chan Master Guichen of Luohan One day, Chan Master Guichen was expounding the Pratimoksha (the code of monastic rules) for the assembly. After the Posadha (bi-monthly ceremony of reciting the precepts), he said, 'Upholding the precepts merely disciplines the body; it is not true liberation. Interpreting according to the text, how can one awaken sacred wisdom?' Therefore, he visited the Southern School. Initially, he paid respects to Yunju Xuefeng, diligently seeking instruction, yet he still had no insight. Later, he visited Xuansha, and a single word enlightened him, dispelling all doubts. Xuansha asked, 'The Three Realms are Mind-Only (Trailokya-citta-matra, the three realms are created by the mind), how do you understand this?' Guichen pointed to a chair and said, 'What does the abbot (a respectful term for a monk) call this?' Xuansha said, 'A chair.' Guichen said, 'The abbot does not understand the Three Realms are Mind-Only.' Xuansha said, 'I call this bamboo and wood. What do you call it?' Guichen said, 'Guichen also calls it bamboo and wood.' Xuansha said, 'It is impossible to find someone on this entire earth who understands the Buddha-dharma.' From then on, Guichen became even more motivated. Whenever Xuansha, in guiding students, revealed various Samadhis (states of meditative absorption), he would always have Guichen assist in elucidating them. Although Guichen remained hidden among the assembly, his reputation spread far and wide. At that time, Wang Gong, the governor of Zhangzhou, built a monastery called Dizang and invited Guichen to open the Dharma. [Verse] Once, while transplanting rice seedlings, Guichen saw a monk and asked, 'Where do you come from?' The monk said, 'From Nanzhou.' Guichen said, 'How is the Buddha-dharma there?' The monk said, 'They discuss the Dharma extensively.' Guichen said, 'How can it compare to me planting rice here to eat?' The monk said, 'What about the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm)?' Guichen said, 'What do you call the Three Realms?' Question: 'Where does the monk come from?' Answer: 'From the South.' The master said, 'What words of instruction do the teachers (Kalyanamitra, spiritual friends) in the South give to their disciples?' Answer: 'They say, although gold dust is precious, it cannot be put in the eyes.' The master said, 'I say that Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) is in your eyes.' Later, Guichen moved to Luohan Monastery and greatly expounded the profound essentials of the Dharma. In his Dharma talk, he said, 'The mystery of the Zen school, is it just this, or is there something more extraordinary? If there is something more extraordinary,'
汝且舉將來看。若無去。不可將兩個字。便當卻宗乘也。何者兩個字。謂宗乘教乘也。汝才道著宗乘。便是宗乘。道著教乘便是教乘。禪德。佛法宗乘。元來由汝口裡安名立字。作取說取。便是也。斯須向這裡說平說實說圓說常。禪德。汝喚甚麼作平實。把甚麼作圓常。傍家行腳。理須甄別。莫相埋沒。得些子聲色名字。貯在心頭。道我會解。善能揀辨。汝且會個甚麼。揀個甚麼。記持得底是名字。揀辨得底是聲色。若不是聲色名字。汝又作么生記持揀辨風吹松樹。也是聲。蝦蟆老鴉叫。也是聲。何不那裡聽取。揀擇去。若那裡有個意度模樣。祇如老師口裡。又有多少意度。與上座。莫錯。即今聲色摐摐地。為當相及不相及。若相及。即汝靈性金剛秘密。應有壞滅去也。何以如此。為聲貫破汝耳。色穿破汝眼。因緣即塞卻汝。幻妄走殺汝。聲色體爾不可容也。若不相及。又甚麼處得聲色來。會么。相及不相及。試裁辨看。少間又道。是圓常平實。甚麼人恁么道。未是黃夷村裡漢。解甚麼說。是它古聖乖些子相助顯發。今時不識好惡。便安圓實。道我別有宗風玄妙。釋迦佛無舌頭不如汝些子。便恁么點胸。若論殺盜淫罪。雖重猶輕尚有歇時。此個謗般若。瞎卻眾生眼。入阿鼻地獄。吞鐵丸。莫將為等閑。所以古人道。過
在化主不幹汝事。珍重。
○保福僧到。師問彼中佛法如何。曰有時示眾道塞卻你眼。教你覷不見。塞卻你耳。教你聽不聞。坐卻你意。教你分別不得。師曰。吾問你不塞你眼。見個甚麼。不塞你耳。聞個甚麼。不坐你意。作么生分別。
【頌】玩月次。乃曰。云動有雨去。有僧曰。不是云動。是風動。師曰。我道云亦不動風亦不動。曰和尚適來又道云動。師曰。阿誰罪過。
○師見僧。舉拂子曰。還會么曰。謝和尚慈悲示學人。師曰。見我豎拂子。便道示學人。汝每日見山見水。可不示汝。又見僧來舉拂子。其僧讚歎禮拜。師曰。見我豎拂子便禮拜。讚歎。那裡掃地豎起掃帚。為甚麼不讚嘆。
【頌】僧問。以字不成。八字不是。未審是甚麼字。師曰。汝實不會那。曰學人實不會。師曰。看取下頭註腳。
天龍明真禪師
得法玄沙。復回浙中。錢武肅王請出世開法。上堂。若直舉宗風。獨唱本分事。便同於頑石。若言絕凡聖。訊息。無大地山河盡十方世界都是一隻眼。此乃事不獲已。恁么道。還會么。若更不會。聽取一頌。盲聾瘖啞是仙陀。滿眼時人不奈何。祇向目前須體妙。身心萬象與森羅。
○僧問蓮花未出水時如何。師曰。誰人不知。曰出水后如何。師曰。馨香
【現代漢語翻譯】 現代漢語譯本： 『化主不幹汝事。珍重。』（化主：指募化齋糧的主人，意為施主的事情與你無關。珍重：保重，多用於臨別贈言。）
一位保福寺的僧人來訪。禪師問：『你們那裡佛法如何？』僧人回答：『有時（保福寺的禪師）會向大眾開示說，堵住你的眼睛，讓你看不見；堵住你的耳朵，讓你聽不見；禁錮你的心思，讓你無法分別。』禪師說：『我問的是不堵住你的眼睛，你看見什麼？不堵住你的耳朵，你聽見什麼？不禁錮你的心思，你如何分別？』
【頌】賞月的時候，禪師說：『云動就要下雨了。』有個僧人說：『不是云動，是風動。』禪師說：『我說云也沒動，風也沒動。』僧人說：『和尚剛才還說云動了。』禪師說：『是誰的罪過呢？』
禪師看見一個僧人，舉起拂塵說：『會么？』（會：領會，懂得。）僧人回答：『感謝和尚慈悲，向學人開示。』禪師說：『看見我舉起拂塵，就說是向你開示。你每天看見山，看見水，難道不是在向你開示嗎？』又看見一個僧人來，舉起拂塵，那僧人讚嘆禮拜。禪師說：『看見我舉起拂塵就禮拜讚歎，那麼在（別的地方）掃地時豎起掃帚，為什麼不讚嘆呢？』
【頌】有僧人問：『「以」字不成，「八」字不是，不知是什麼字？』禪師說：『你實在不會嗎？』僧人說：『學人實在不會。』禪師說：『看看下面的註解。』
天龍明真禪師
（天龍明真禪師）從玄沙（玄沙師備禪師）處得法后，回到浙江。錢武肅王（錢镠，852年-932年，唐朝末年至五代十國時期吳越國的建立者）請他出世說法。禪師上堂開示：『如果直接宣揚宗門風範，獨自唱揚本分事，那就如同頑石一般沒有生機。如果說超越凡聖，斷絕訊息，那麼整個大地山河乃至十方世界都是一隻眼睛。』這實在是不得已而為之。這樣說，你們會么？如果還不明白，聽我一首偈頌：『盲聾瘖啞是仙陀，滿眼時人不奈何。祇向目前須體妙，身心萬象與森羅。』（仙陀：指一種精神狀態，超越常人的感知。祇：同「只」。森羅：指宇宙萬物。）
有僧人問：『蓮花未出水時如何？』禪師說：『誰人不知？』僧人問：『出水后如何？』禪師說：『馨香。』
English version: 『The affairs of the almsgiver are none of your business. Take care.』 (Almsgiver: refers to the person who donates food and supplies, meaning the donor's affairs are not your concern. Take care: Take care, often used in parting words.)
A monk from Baofu Temple visited. The Zen master asked: 『How is the Dharma there?』 The monk replied: 『Sometimes (the Zen master of Baofu Temple) would instruct the assembly, saying, block your eyes, so you cannot see; block your ears, so you cannot hear; restrain your mind, so you cannot discriminate.』 The Zen master said: 『I am asking, without blocking your eyes, what do you see? Without blocking your ears, what do you hear? Without restraining your mind, how do you discriminate?』
[Verse] While admiring the moon, the Zen master said: 『When the clouds move, it will rain.』 A monk said: 『It is not the clouds that move, it is the wind that moves.』 The Zen master said: 『I say neither the clouds nor the wind move.』 The monk said: 『But the abbot just said the clouds moved.』 The Zen master said: 『Whose fault is it?』
The Zen master saw a monk and raised his whisk, saying: 『Do you understand?』 (Understand: comprehend, know.) The monk replied: 『Thank you, Abbot, for compassionately instructing the student.』 The Zen master said: 『Seeing me raise the whisk, you say I am instructing you. You see mountains and water every day, are they not instructing you?』 He then saw another monk come and raise his whisk, and that monk praised and bowed. The Zen master said: 『Seeing me raise the whisk, you bow and praise. Then when someone raises a broom while sweeping the floor (elsewhere), why don't you praise them?』
[Verse] A monk asked: 『「以」 (yǐ, using) is not formed, 「八」 (bā, eight) is not right, what character is it?』 The Zen master said: 『Do you really not know?』 The monk said: 『The student really does not know.』 The Zen master said: 『Look at the footnote below.』
Zen Master Mingzhen of Tianlong
(Zen Master Mingzhen of Tianlong) After receiving the Dharma from Xuansha (Zen Master Shibei of Xuansha), he returned to Zhejiang. King Wusu of Qian (Qian Liu, 852-932 AD, the founder of the Wuyue Kingdom during the late Tang Dynasty and the Five Dynasties and Ten Kingdoms period) invited him to appear in the world and preach the Dharma. The Zen master gave a Dharma talk: 『If one directly proclaims the style of the sect and sings alone of one's own affairs, it would be like an unyielding stone without vitality. If one speaks of transcending the mundane and the sacred, cutting off news, then the entire earth, mountains, rivers, and even the ten directions of the world are all one eye.』 This is truly a last resort. Saying this, do you understand? If you still do not understand, listen to my verse: 『The blind, deaf, and mute are Xiāntuó (仙陀), the people before their eyes can do nothing about it. One must only realize the wonder in the present moment, body, mind, myriad phenomena, and the universe.』 (Xiāntuó: refers to a state of mind, transcending ordinary perception. Only: only. The universe: refers to all things in the universe.)
A monk asked: 『What is it like when the lotus has not yet emerged from the water?』 The Zen master said: 『Who does not know?』 The monk asked: 『What is it like after it emerges from the water?』 The Zen master said: 『Fragrant.』
【English Translation】 English version: 'The affairs of the almsgiver are none of your business. Take care.' (Almsgiver: refers to the person who donates food and supplies, meaning the donor's affairs are not your concern. Take care: Take care, often used in parting words.)
A monk from Baofu Temple visited. The Zen master asked: 'How is the Dharma there?' The monk replied: 'Sometimes (the Zen master of Baofu Temple) would instruct the assembly, saying, block your eyes, so you cannot see; block your ears, so you cannot hear; restrain your mind, so you cannot discriminate.' The Zen master said: 'I am asking, without blocking your eyes, what do you see? Without blocking your ears, what do you hear? Without restraining your mind, how do you discriminate?'
[Verse] While admiring the moon, the Zen master said: 'When the clouds move, it will rain.' A monk said: 'It is not the clouds that move, it is the wind that moves.' The Zen master said: 'I say neither the clouds nor the wind move.' The monk said: 'But the abbot just said the clouds moved.' The Zen master said: 'Whose fault is it?'
The Zen master saw a monk and raised his whisk, saying: 'Do you understand?' (Understand: comprehend, know.) The monk replied: 'Thank you, Abbot, for compassionately instructing the student.' The Zen master said: 'Seeing me raise the whisk, you say I am instructing you. You see mountains and water every day, are they not instructing you?' He then saw another monk come and raise his whisk, and that monk praised and bowed. The Zen master said: 'Seeing me raise the whisk, you bow and praise. Then when someone raises a broom while sweeping the floor (elsewhere), why don't you praise them?'
[Verse] A monk asked: '「以」 (yǐ, using) is not formed, 「八」 (bā, eight) is not right, what character is it?' The Zen master said: 'Do you really not know?' The monk said: 'The student really does not know.' The Zen master said: 'Look at the footnote below.'
Zen Master Mingzhen of Tianlong
(Zen Master Mingzhen of Tianlong) After receiving the Dharma from Xuansha (Zen Master Shibei of Xuansha), he returned to Zhejiang. King Wusu of Qian (Qian Liu, 852-932 AD, the founder of the Wuyue Kingdom during the late Tang Dynasty and the Five Dynasties and Ten Kingdoms period) invited him to appear in the world and preach the Dharma. The Zen master gave a Dharma talk: 'If one directly proclaims the style of the sect and sings alone of one's own affairs, it would be like an unyielding stone without vitality. If one speaks of transcending the mundane and the sacred, cutting off news, then the entire earth, mountains, rivers, and even the ten directions of the world are all one eye.' This is truly a last resort. Saying this, do you understand? If you still do not understand, listen to my verse: 'The blind, deaf, and mute are Xiāntuó (仙陀), the people before their eyes can do nothing about it. One must only realize the wonder in the present moment, body, mind, myriad phenomena, and the universe.' (Xiāntuó: refers to a state of mind, transcending ordinary perception. Only: only. The universe: refers to all things in the universe.)
A monk asked: 'What is it like when the lotus has not yet emerged from the water?' The Zen master said: 'Who does not know?' The monk asked: 'What is it like after it emerges from the water?' The Zen master said: 'Fragrant.'
目擊。
仙宗契苻禪師
僧問。飛岫巖邊華子秀。仙境臺前事若何。師曰。無價大寶光中現。暗客惛惛爭奈何。曰優曇華拆人皆睹。向上宗乘意若何。師曰。阇黎若問宗乘意。不知靜處薩婆訶。
白龍道希禪師
僧問。請師答無賓主話。師曰。昔年曾記得。曰即今如何。師曰。非但耳聾。亦兼眼暗。
○問請和尚生機答話。師曰。把紙筆來錄將去。
安國慧球禪師(亦曰中塔)
僧問佛法大意。從何方便頓入。師曰。入是方便。
○問云自何山起。風從何澗生。師曰。盡力施為。不離中塔。
○上堂。我此間粥飯因緣。為兄弟舉唱。終是不常。欲得省要。卻是山河大地。與汝發明。其道既常。亦能究竟。若從文殊門入者。一切無為土木瓦礫。助汝發機。若從觀音門入者。一切音響蝦蟆蚯蚓。助汝發機。若從普賢門入者。不動步而到以此三門。方便示汝。如將一隻折箸。攪大海水。令彼魚龍。知水為命。會么。若無智眼而審諦之。任汝百般巧妙。不為究竟。
○僧問學人近入叢林。不明己事。乞師指示。師以杖指之曰會么。曰不會。師曰。我恁么為汝。卻成抑屈人。還知么。若約當人分上從來底事。不論初入叢林。及過去諸佛。不曾乏少。如大地水。一
【現代漢語翻譯】 現代漢語譯本 目擊。
仙宗契苻禪師
僧人問：『飛岫巖邊華子（華子：指植物的果實或種子）秀麗，仙境臺前景象如何？』 禪師說：『無價的大寶光中顯現，愚昧的人們昏昏沉沉又該如何是好？』 僧人說：『優曇花開人人都親眼目睹，向上宗乘（宗乘：佛教用語，指教義的傳承）的意義又是什麼？』 禪師說：『你如果問我宗乘的意義，卻不知道在清靜之處唸誦薩婆訶（薩婆訶：真言的結尾語，有「成就」等含義）。』
白龍道希禪師
僧人問：『請禪師回答沒有賓主對待的話。』 禪師說：『往年曾經記得。』 僧人說：『現在又如何呢？』 禪師說：『不只是耳朵聾了，而且眼睛也瞎了。』
僧人問：『請和尚開示生機答話。』 禪師說：『拿紙筆來記錄下去。』
安國慧球禪師（也叫中塔）
僧人問：『佛法的大意，從什麼方便法門可以頓悟？』 禪師說：『入就是方便。』
僧人問：『云從哪座山升起？風從哪個山澗產生？』 禪師說：『盡力施為，不離中塔。』
禪師上堂說法：『我在這裡以粥飯的因緣，為各位兄弟舉揚佛法，終究不是常法。想要簡要明白，卻是山河大地，為你們發明真理。這個道理既然是常法，也能夠究竟。如果從文殊（文殊：文殊菩薩，代表智慧）的法門進入，一切無為的土木瓦礫，都能幫助你啓發機智。如果從觀音（觀音：觀音菩薩，代表慈悲）的法門進入，一切音響，包括蝦蟆蚯蚓，都能幫助你啓發機智。如果從普賢（普賢：普賢菩薩，代表實踐）的法門進入，不用動步就能到達。用這三個法門，方便地開示你們，就像用一根折斷的筷子，攪動大海的水，讓那些魚龍，知道水是它們的生命。明白了嗎？如果沒有智慧的眼睛來審視諦聽，任憑你百般巧妙，也不能達到究竟。』
僧人問：『學人最近進入叢林，不明白自己的本性，懇請禪師指示。』 禪師用禪杖指著說：『明白了嗎？』 僧人說：『不明白。』 禪師說：『我這樣為你，卻成了委屈你的人。知道嗎？如果從當人本分上來說，從來就有的東西，不論是初入叢林，還是過去諸佛，都不曾缺少。就像大地和水一樣，一
【English Translation】 English version Witnessed.
Zen Master Qifu of Xianzong
A monk asked: 'The Huazi (Huazi: refers to the fruit or seed of a plant) on the Flying Xiu Cliff is beautiful. What is the scene in front of the Immortal Terrace?' The Zen master said: 'It appears in the priceless great treasure light. What can the ignorant and confused people do?' The monk said: 'The Udumbara flower (Udumbara: a rare flower in Buddhism, symbolizing auspiciousness) blooms and everyone sees it. What is the meaning of the upward-reaching Zongcheng (Zongcheng: a Buddhist term, referring to the transmission of doctrine)?' The Zen master said: 'If you ask me the meaning of Zongcheng, you do not know to recite 'Svaha' (Svaha: a mantra ending, meaning 'accomplishment') in a quiet place.'
Zen Master Daoxi of Bailong
A monk asked: 'Please, Master, answer the words without guest or host.' The Zen master said: 'I remember it from the past.' The monk said: 'What about now?' The Zen master said: 'Not only are you deaf, but also blind.'
A monk asked: 'Please, Abbot, enlighten us with a lively response.' The Zen master said: 'Bring paper and pen to record it.'
Zen Master Huiqiu of Anguo (also called Zhongta)
A monk asked: 'What is the great meaning of the Buddha-dharma? From what expedient means can one attain sudden enlightenment?' The Zen master said: 'Entering is the expedient means.'
A monk asked: 'From which mountain do the clouds rise? From which ravine does the wind originate?' The Zen master said: 'Exert all your efforts, do not leave Zhongta.'
The Zen master ascended the platform and said: 'My connection with you here is through the cause of porridge and rice, to expound the Dharma for you brothers, but it is ultimately not the constant Dharma. If you want to understand it simply, it is the mountains, rivers, and the great earth that reveal the truth to you. Since this principle is constant, it can also be ultimate. If you enter through the gate of Manjusri (Manjusri: Manjusri Bodhisattva, representing wisdom), all inactive earth, wood, tiles, and gravel will help you trigger your insight. If you enter through the gate of Avalokiteshvara (Avalokiteshvara: Avalokiteshvara Bodhisattva, representing compassion), all sounds, including frogs and earthworms, will help you trigger your insight. If you enter through the gate of Samantabhadra (Samantabhadra: Samantabhadra Bodhisattva, representing practice), you can arrive without moving a step. Using these three gates, I expediently show you, like using a broken chopstick to stir the water of the great ocean, letting those fish and dragons know that water is their life. Do you understand? If you do not have the wise eyes to examine and listen carefully, no matter how skillful you are, you will not reach the ultimate.'
A monk asked: 'This student has recently entered the Sangha and does not understand his own nature. I beg the Master to instruct me.' The Zen master pointed with his staff and said: 'Do you understand?' The monk said: 'I do not understand.' The Zen master said: 'If I do this for you, it will become oppressing you. Do you know? If we speak from the perspective of the person himself, the thing that has always been there, whether it is someone newly entering the Sangha or the Buddhas of the past, has never been lacking. Like the earth and water, one'
切魚龍。初生及至老死。所受用水。悉皆平等。
○問如何是大庾嶺頭事。師曰。料汝承當不得。曰重多少。師曰。這般底。論劫不奈何。
螺峰沖奧禪師
僧問牛頭未見四祖時如何。師曰。德重鬼神欽。曰見后如何。師曰。通身聖莫測。
○問如何是本來人。師曰。惆悵松蘿境界危。
泉州睡龍山和尚
上堂。舉拄杖曰。三十年住山。得它氣力。時有僧問和尚得它甚麼氣力。師曰。過溪過嶺。東拄西拄(招慶雲。我不恁么道。僧問和尚作么生道。慶以杖下地拄行)。
大章契如庵主
素蘊孤操。志探祖道。預玄沙之室。穎悟幽旨。玄沙記曰。子禪已逸格則。它后要一人侍立也無。師自此不務聚徒。不畜童侍。隱於小界山。刳大杇杉。若小庵。但容身而已。凡經游僧至。隨扣而應。無定開示。
云峰光緒禪師
上堂。但以眾生日用而不知。譬如三千大千世界。日月星辰。江河淮濟。一切含靈。從一毛孔。入一毛孔。毛孔不小。世界不大。其中眾生。不覺不知。若要易會。上座日用。亦復不知。
國清師靜上座
始遇玄沙示眾曰。汝諸人但能一生如喪考妣。吾保汝究得徹去。師躡前語問曰。祇如教中道。不得以所知心。測度如來無上知見。
【現代漢語翻譯】 現代漢語譯本 切魚龍（一種魚名）。從初生到老死，所受用的水，都是一樣的。
○問：如何是大庾嶺（山名，位於江西省）頭的事？師說：料你承擔不了。問：有多重？師說：這樣的東西，討論多少劫也無濟於事。
螺峰沖奧禪師
僧人問：牛頭（法融禪師，牛頭宗創始人）未見四祖（道信禪師，禪宗四祖）時如何？師說：德行深重，鬼神欽佩。問：見后如何？師說：通身是聖，莫測高深。
○問：如何是本來人？師說：惆悵啊，松蘿（一種植物）的境界如此危險。
泉州睡龍山和尚
上堂說法，舉起拄杖說：三十年住在山裡，得到了它的氣力。當時有僧人問：和尚得到它什麼氣力？師說：過溪過嶺，東拄西拄。（招慶雲禪師說：我不是這樣說的。僧人問：和尚您怎麼說？招慶用拄杖拄地而行）。
大章契如庵主
平素蘊藏著高潔的操守，立志探求祖師的道法。曾在玄沙（玄沙師備禪師）的門下，穎悟幽深的旨意。玄沙曾預言說：你的禪已經超脫了常格，以後恐怕連一個侍者都沒有。庵主從此不致力于聚集徒眾，不蓄養童僕侍候，隱居在小界山。挖空大的杇杉（一種樹木），做成小庵，僅能容身而已。凡是有遊方僧人來到，隨叩門而應答，沒有固定的開示。
云峰光緒禪師
上堂說法：只是因為眾生每日都在用，卻不知道。譬如三千大千世界，日月星辰，江河淮濟，一切有生命的，從一個毛孔進入另一個毛孔，毛孔不小，世界不大。其中的眾生，不覺不知。如果要容易明白，上座每日都在用，也是一樣不知道。
國清師靜上座
當初遇到玄沙（玄沙師備禪師）向大眾開示說：你們這些人只要能一生像死了父母一樣悲痛，我保證你們能徹底領悟。師靜上座接著玄沙的話問道：就像經教中說的那樣，不得用有所知的心，去測度如來無上的知見（智慧）。
【English Translation】 English version Cutting fish and dragons (a type of fish). From birth to old age and death, the water they receive is all equal.
○ Question: What is the matter at the top of Dayu Ridge (a mountain in Jiangxi Province)? The master said: I doubt you can bear it. Question: How heavy is it? The master said: Discussing such a thing for kalpas (an aeon in Hindu and Buddhist cosmology) is of no avail.
Zen Master Chong'ao of Luofeng
A monk asked: What was Niu-tou's (Fazong Zen Master, founder of the Niutou School) state before he met the Fourth Patriarch (Daoxin Zen Master, the Fourth Patriarch of Zen)? The master said: His virtue was so profound that even ghosts and spirits admired him. Question: What was it like after he met him? The master said: His whole body was holy, unfathomable.
○ Question: What is the original person? The master said: How melancholy, the realm of the pine and vine is so dangerous.
Monk of Sleeping Dragon Mountain, Quanzhou
Ascending the hall, he raised his staff and said: I have lived in the mountains for thirty years and gained its strength. At that time, a monk asked: What strength did the master gain from it? The master said: Crossing streams and ridges, propping east and propping west. (Zen Master Zhaoqing Yun said: I wouldn't say it that way. The monk asked: How would the master say it? Zhaoqing struck the ground with his staff and walked).
Recluse Qiru of Dazhang
He usually possessed a solitary integrity and aspired to explore the ancestral path. He was once in the room of Xuansha (Zen Master Xuansha Shibei), and he keenly understood the profound meaning. Xuansha once predicted: Your Zen has transcended the ordinary, and in the future, I am afraid that even an attendant will be lacking. From then on, the recluse did not devote himself to gathering disciples, nor did he keep servants, but lived in seclusion in Xiaojie Mountain. He hollowed out large Wu-shan (a type of tree) to make a small hermitage, which was only enough to accommodate his body. Whenever wandering monks arrived, he would respond to their knocks and give no fixed instructions.
Zen Master Guangxu of Yunfeng
Ascending the hall, he said: It is only because sentient beings use it every day, but they do not know it. For example, in the three thousand great thousand worlds, the sun, moon, stars, rivers, and streams, all living beings enter from one pore into another pore. The pores are not small, and the world is not large. The sentient beings within it are unaware and unknowing. If you want to understand easily, the assembly uses it every day, but they also do not know it.
Senior Monk Shijing of Guoqing
Initially, he encountered Xuansha (Zen Master Xuansha Shibei) instructing the assembly, saying: If you can all be as sorrowful as if your parents had died for your entire lives, I guarantee that you will be able to thoroughly understand. Senior Monk Shijing followed up on Xuansha's words and asked: Just as it is said in the teachings, one must not use the knowing mind to measure the Tathagata's unsurpassed knowledge and vision.
又作么生。沙曰。汝道究得徹底。所知心還測度得及否。師從此信入。后居天臺。三十餘載不下山。博綜三學。操行孤立。禪寂之餘常閱龍藏。遐邇欽重。時謂大靜上座。
○嘗有人問。弟子每當夜坐。心念紛飛。未明攝伏之方。愿垂示誨。師曰。如或夜間安坐。心念紛飛。卻將紛飛之心。以究紛飛之處。究之無處。則紛飛之念何存。反究究心。則能究之心安在。又能照之智本空。所緣之境亦寂。寂而非寂者。蓋無能寂之人也。照而非照者。蓋無所照之境也。境智俱寂。心慮安然。外不尋枝。內不住定。二途俱泯。一性怡然。此乃還源之要道也。
○師因睹教中幻義。乃述一偈。問諸學流曰。若道法皆如幻有。造諸過惡應無咎。云何所作業不忘。而藉佛慈興接誘。
○時有小靜上座答曰。幻人興幻幻輪圍。幻業能招幻所持。不了幻生諸幻苦。覺知如幻幻無為。
招慶道匡禪師
上堂次。大眾擁法座而立。師曰。這裡無物。諸人苦恁么相促相拶作么。擬心早沒交涉。更上門上戶。千里萬里。今既上來。各著精彩。招慶一時拋與諸人。好么。乃曰。還接得也無。眾無對。師曰。勞而無功。便升座。復曰。汝諸人得甚麼鈍。看他古人一兩個。得恁么快。才見便負將去。也較些子。若有此個人
【現代漢語翻譯】 又該如何呢？沙（含義：指沙門，即僧人）說：『你說道理已經徹底明白了，那麼你所知的心還能被測度到邊際嗎？』 禪師從此信服並深入理解。後來居住在天臺山，三十多年沒有下山，廣泛研究三學（含義：指經、律、論），品行孤高獨立。禪修之餘，經常閱讀龍藏（含義：指佛教經典），遠近的人都欽佩敬重他，當時稱他為大靜上座。 曾經有人問：『弟子每當夜晚靜坐時，心中念頭紛飛，還不明白如何才能攝伏這些念頭，希望您能慈悲教誨。』 禪師說：『如果夜間靜坐時，心中念頭紛飛，就用這紛飛的心，去追究紛飛的念頭從何而來。追究到無處可尋時，那麼紛飛的念頭又在哪裡存在呢？反過來追究能追究的心，那麼能追究的心又在哪裡呢？又能照見的智慧本性是空，所緣的境界也是寂靜。說寂靜卻又不是真正的寂靜，是因為沒有能使它寂靜的人。說照見卻又不是真正的照見，是因為沒有被照見的境界。境界和智慧都寂靜了，心念自然安然。對外不追逐外物，對內不執著于禪定。兩條路都消失了，本性自然怡然自得。這才是迴歸本源的重要途徑啊。』 禪師因為看到經教中關於『幻』的含義，於是寫了一首偈（含義：佛教詩歌），問各位學人說：『如果說道法都如幻象般存在，那麼造作各種罪惡應該沒有罪過吧？為什麼所造的業不會消失，而要藉助佛的慈悲來接引救度呢？』 當時有小靜上座回答說：『幻化的人興起幻化的輪圍（含義：指世界），幻化的業能招感幻化的果報。不明白幻化而產生各種幻化的痛苦，覺悟到一切如幻，幻即是無為（含義：指不造作，順其自然）。』 招慶道匡禪師 上堂時，大眾擁著法座站立。禪師說：『這裡什麼都沒有，你們這麼擁擠推搡做什麼？稍微動念就沒關係了，還上門上戶的，千里萬里跑來。既然已經上來了，各自拿出精神來。招慶（含義：指禪師自己）一時都拋給你們，好嗎？』 於是說：『還接得住嗎？』 大眾沒有回答。禪師說：『徒勞無功。』 便登上法座，又說：『你們怎麼這麼遲鈍？看看古人一兩個，多麼敏捷。才見到就揹走了，還稍微好一點。如果有人是這樣的人……』
【English Translation】 What else can be done? Sha (Meaning: refers to Shramana, i.e., a monk) said, 'You say you have thoroughly understood the truth, then can your knowing mind still be measured to its limit?' The Master from this point on believed and deeply understood. Later, he resided on Mount Tiantai, not descending the mountain for more than thirty years, extensively studying the Three Learnings (Meaning: Sutra, Vinaya, and Shastra), his conduct solitary and independent. In his spare time from meditation, he often read the Dragon Canon (Meaning: Buddhist scriptures), revered and respected by people far and near, and was then called Great Stillness Senior. Someone once asked, 'Disciples often have scattered thoughts when sitting in meditation at night, and do not yet understand how to subdue these thoughts. I hope you can compassionately instruct me.' The Master said, 'If you sit in meditation at night and your mind is filled with scattered thoughts, then use this scattered mind to investigate where these scattered thoughts come from. When you investigate and find no place to find them, then where do these scattered thoughts exist? Conversely, investigate the mind that is investigating, then where is the mind that can investigate? Moreover, the wisdom that illuminates is inherently empty, and the object of perception is also still. To say it is still, yet it is not truly still, because there is no one who can make it still. To say it illuminates, yet it is not truly illuminating, because there is no object to be illuminated. When both the object and wisdom are still, the mind is naturally at peace. Do not pursue external things outwardly, and do not cling to meditation inwardly. When both paths disappear, the nature is naturally content. This is the essential path to returning to the source.' The Master, upon seeing the meaning of 'illusion' in the teachings, then wrote a verse (Meaning: Buddhist poetry), asking the students, 'If it is said that all dharmas exist like illusions, then creating various evils should be without fault, right? Why is it that the karma created is not forgotten, and one must rely on the Buddha's compassion to receive and save?' At that time, a Little Stillness Senior replied, 'The illusory person raises an illusory wheel-enclosure (Meaning: refers to the world), illusory karma can attract illusory retribution. Not understanding illusion gives rise to various illusory sufferings, realizing that everything is like illusion, illusion is non-action (Meaning: refers to non-doing, following nature).' Chan Master Zhaoqing Daokuang During an assembly, the crowd stood surrounding the Dharma seat. The Master said, 'There is nothing here, what are you all doing so crowded and pushing? The slightest thought is irrelevant, and still going door to door, running thousands of miles. Now that you have come up, each of you show your spirit. Zhaoqing (Meaning: refers to the Chan Master himself) throws everything to you all at once, is that okay?' Then he said, 'Can you catch it?' The crowd did not answer. The Master said, 'Laboring without success.' Then he ascended the seat and said again, 'Why are you all so dull? Look at those one or two ancient people, how quick they were. As soon as they saw it, they carried it away, which is slightly better. If there is such a person...'
。非但四事供養。便以琉璃為地。白銀為壁。亦未為貴。帝釋引前。梵王隨後。攪長河為酥酪。變大地為黃金。亦未為足。直得如是。猶更有一級在。還委得么。珍重。
報恩寶資禪師
僧問。學人初心。請師示個入路。師遂側掌示之。曰還會么。曰不會。師曰。獨掌不浪鳴。
報慈光云禪師
問僧。近離甚處。曰臥龍師。曰在彼多少時。曰經冬過夏。師曰。龍門無宿客。為甚在彼許多時。曰師子窟中無異獸。師曰。汝試作師。子吼看。曰若作師子吼。即無和尚。師曰。念汝新到。放汝三十棒。
○閩王問。報慈與神泉。相去近遠。師曰。若說近遠。不如親到。師卻問。大王日應千差。是甚麼心。王曰。甚麼處得心來。師曰。豈有無心者。王曰。那邊事作么生。師曰。請向那邊問。王曰。大師謾別人即得。
○僧問。大眾臻湊。請師舉揚。師曰。更有幾人未聞。曰恁么則不假上來也。師曰。不上來且從。汝向甚麼處會。曰若有處所。即孤負和尚去也。師曰。祇恐不辨精粗。
開先紹宗禪師
江南李主。巡幸洪井。入山瞻謁。請上堂。令僧問。如何是開先境。師曰。最好。是一條界破青山色。曰如何是境中人。師曰。拾枯柴。煮布水。國主益加欽重。
傾心法
【現代漢語翻譯】 非但用四事供養，即使用琉璃鋪地，白銀做墻，也算不得珍貴。即使帝釋天（Deva Indra，佛教中的護法神）在前面引路，梵天（Brahma，印度教的創造之神，在佛教中也被認為是護法神）在後面跟隨，把長河攪成酥酪，把大地變成黃金，也還是不夠。一定要做到這樣，才還有更高的境界。你明白嗎？珍重。
報恩寶資禪師
有僧人問：『學人初發心，請禪師指示一條入門的路徑。』禪師於是側著手掌給他看，說：『會了嗎？』僧人說：『不會。』禪師說：『孤掌難鳴。』
報慈光云禪師
問僧人：『最近從哪裡來？』答：『臥龍寺。』問：『在那裡多久了？』答：『經過了一個冬天又一個夏天。』禪師說：『龍門沒有久留的客人，為什麼在那裡待了這麼久？』答：『獅子洞中沒有其他的野獸。』禪師說：『你試著作獅子吼看看。』答：『如果作獅子吼，就沒有和尚了。』禪師說：『念在你剛來，放你三十棒。』
閩王（指五代十國時期閩國的君主）問：『報慈寺和神泉寺，相距遠近如何？』禪師說：『如果說遠近，不如親自去看看。』禪師反問：『大王每天處理很多事務，用的是什麼心？』閩王說：『從哪裡得到心呢？』禪師說：『難道有無心的人嗎？』閩王說：『那邊的事情怎麼樣？』禪師說：『請向那邊問。』閩王說：『大師騙別人還可以。』
有僧人問：『大眾聚集，請禪師開示。』禪師說：『還有幾個人沒聽到？』答：『這樣就不必上來了。』禪師說：『不上來且隨你，你從什麼地方領會？』答：『如果有個處所，就辜負和尚了。』禪師說：『只怕你分辨不清精細和粗糙。』
開先紹宗禪師
江南李後主（南唐後主李煜）巡幸洪井，入山瞻仰拜謁，請禪師上堂說法，讓僧人問：『如何是開先的境界？』禪師說：『最好的是一條界線劃破青山色。』問：『如何是境界中的人？』禪師說：『撿拾枯柴，煮布水。』國主更加欽佩尊重。
傾心法
【English Translation】 Not only offering the four kinds of requisites, even if using crystal as the ground and silver as the walls, it would still not be considered precious enough. Even if Deva Indra (釋提桓因, Buddhist protector deity) leads the way and Brahma (梵天, Hindu creator god, also considered a protector in Buddhism) follows behind, churning the long river into ghee and transforming the earth into gold, it would still not be sufficient. Only by achieving this is there still a higher level. Do you understand? Treasure this.
Chan Master Bao'en Baozi
A monk asked, 'As a beginner, please show me a path to enter.' The master then showed him his palm sideways and said, 'Do you understand?' The monk said, 'No.' The master said, 'A single palm cannot make a sound.'
Chan Master Bao Ci Guangyun
He asked a monk, 'Where did you come from recently?' The monk replied, 'Wolong Temple.' He asked, 'How long were you there?' The monk replied, 'Through winter and summer.' The master said, 'Longmen has no overnight guests, why were you there for so long?' The monk replied, 'In the lion's den, there are no different beasts.' The master said, 'Try to roar like a lion.' The monk replied, 'If I roar like a lion, there will be no abbot.' The master said, 'Considering you are newly arrived, I will spare you thirty blows.'
King Min (閩王, referring to the ruler of the Min Kingdom during the Five Dynasties and Ten Kingdoms period) asked, 'How far apart are Bao Ci Temple and Shen Quan Temple?' The master said, 'Instead of talking about distance, it is better to go there yourself.' The master then asked, 'Your Majesty handles thousands of affairs every day, what mind do you use?' The king said, 'Where does one get a mind?' The master said, 'Are there people without a mind?' The king said, 'How are things on that side?' The master said, 'Please ask on that side.' The king said, 'Master, you can deceive others.'
A monk asked, 'The assembly has gathered, please give a teaching.' The master said, 'Are there still people who haven't heard?' The monk replied, 'Then there is no need to come up.' The master said, 'If you don't come up, then so be it, from where will you understand?' The monk replied, 'If there is a place, I would be letting the master down.' The master said, 'I am only afraid that you cannot distinguish between the refined and the coarse.'
Chan Master Kaixian Shaozong
Li Houzhu (李後主, Li Yu, the last ruler of the Southern Tang Dynasty) of Jiangnan inspected Hongjing, entered the mountain to pay homage, and requested the master to ascend the hall to preach, instructing a monk to ask, 'What is the realm of Kaixian?' The master said, 'The best is a boundary line breaking the green mountain color.' He asked, 'What is the person in the realm?' The master said, 'Gathering dry firewood and boiling cloth water.' The ruler became even more respectful.
Inclined Heart Dharma
瑫禪師
僧問。如何是不朝天子。不羨王侯底人。師曰。每日三條線。長年一衲衣。曰未審此人還紹宗風也無。師曰。鵲來頭上語。云向眼前飛。
水陸洪儼禪師
上堂。大眾集定。師下座捧香爐巡行大眾前。曰供養十方諸佛。便歸方丈。
廣嚴咸澤禪師
僧問。不與萬法為侶者。是甚麼人。師曰。城中青史樓。云外高峰塔。
○問如何是佛法大意。師曰。幽澗泉清。高峰月白。
報慈慧朗禪師
上堂。從上諸聖。為一大事因緣故。出現於世。遞相告報。是汝諸人還會么。若不會。大不容易。僧問。如何是一大事。師曰。莫錯相告報么。曰恁么則學人不疑也。師曰。爭奈一翳在目。
石佛靜禪師
上堂。若道素面相呈。猶添脂粉。縱離添過。猶有負𠎝。諸人且作么生體悉。
觀音清換禪師
上堂。諸禪德。若要論禪說道。舉唱宗風。祇如當人分上以一毛端上。有無量諸佛。轉大法輪。於一塵中。現寶王剎。佛說眾生說山河大地一時說。未嘗間斷。如毗沙門王。始終不求外寶。既各有如是家風。阿誰欠少。不可更就別人處分也。僧問。如何是法界性。師曰。汝身中有萬象。曰如何體得。師曰。虛谷尋聲。更求本末。
東禪可隆禪師
【現代漢語翻譯】 現代漢語譯本 瑫禪師
有僧人問道：『什麼是既不朝拜天子，也不羨慕王侯的人？』 禪師說：『每日縫補三條線，常年穿著一件衲衣。』 僧人說：『不知此人是否繼承了宗門風範？』 禪師說：『喜鵲飛來在頭上鳴叫，雲彩飄動在眼前飛過。』
水陸洪儼禪師
禪師升座說法，待大眾集合完畢，禪師走下座位，手捧香爐在眾人面前巡行，說道：『供養十方諸佛。』說完便回到方丈。
廣嚴咸澤禪師
有僧人問道：『不與萬法為伴侶的人，是什麼人？』 禪師說：『城中的史館高樓，云外的巍峨寶塔。』
有人問：『如何是佛法的大意？』 禪師說：『幽深山澗泉水清澈，高聳山峰月色皎潔。』
報慈慧朗禪師
禪師升座說法：『從前的諸位聖人，爲了一個重大因緣的緣故，出現在世間，互相告誡傳達。你們這些人能領會嗎？如果不能領會，那就太不容易了。』 有僧人問道：『如何是重大因緣？』 禪師說：『不要錯誤地互相傳達啊。』 僧人說：『如此說來，學人就沒有疑惑了。』 禪師說：『無奈眼睛裡有一層翳障。』
石佛靜禪師
禪師升座說法：『如果說素面示人，仍然是塗脂抹粉。即使遠離了增添，仍然還有虧欠。各位將如何體會領悟？』
觀音清換禪師
禪師升座說法：『各位禪德，如果要談論禪道，宣揚宗門風範，比如就當人自身而言，在一根毫毛的頂端上，有無量諸佛，轉動大法輪。在一粒微塵中，顯現寶王佛剎（珍寶構成的清凈佛土）。佛說、眾生說、山河大地一時都在說，未曾間斷。如同毗沙門王（四大天王之一，護持北方），始終不向外尋求珍寶。既然各自都有這樣的家風，誰還缺少什麼呢？不可再向別人處索取了。』 有僧人問道：『如何是法界性（宇宙萬法的本體）？』 禪師說：『你身中具有萬象。』 僧人說：『如何才能體會到？』 禪師說：『在空虛的山谷中尋找聲音，又去尋求根本和末梢。』
東禪可隆禪師
【English Translation】 English version Chan Master Tao
A monk asked: 'What kind of person neither pays homage to the emperor nor envies princes and nobles?' The Master said: 'Mending three lines every day, wearing a patched robe year after year.' The monk said: 'I wonder if this person inherits the style of the school?' The Master said: 'Magpies come to speak on the head, clouds fly before the eyes.'
Chan Master Hongyan of Shuilu
The Master ascended the platform. After the assembly had gathered, the Master descended from the seat, held a censer, and walked in front of the assembly, saying: 'Offering to all Buddhas in the ten directions.' Then he returned to his abbot's room.
Chan Master Xianze of Guangyan
A monk asked: 'Who is the one who does not associate with the myriad dharmas?' The Master said: 'The green history tower in the city, the high peak pagoda beyond the clouds.'
Someone asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Clear spring in a secluded valley, white moon on a high peak.'
Chan Master Huilang of Bao Ci
The Master ascended the platform and said: 'The sages of the past appeared in the world for the sake of a great cause and condition, mutually informing each other. Do you all understand? If you do not understand, it is not easy.' A monk asked: 'What is the great cause?' The Master said: 'Don't mistakenly inform each other.' The monk said: 'In that case, the student has no doubts.' The Master said: 'But there is still a cataract in the eye.'
Chan Master Jing of Stone Buddha
The Master ascended the platform and said: 'If you say presenting a plain face, it is still adding powder. Even if you are far from adding, there is still a debt. How will you all realize this?'
Chan Master Huan of Guanyin
The Master ascended the platform and said: 'All you Chan practitioners, if you want to discuss Chan and speak of the Dharma, proclaim the style of the school, it is like on the tip of a single hair of a person, there are immeasurable Buddhas turning the great Dharma wheel. In a single mote of dust, the Treasure King Buddha-land (pure Buddha-land made of treasures) appears. The Buddha speaks, sentient beings speak, mountains, rivers, and the great earth all speak at once, without interruption. Like Vaishravana (one of the Four Heavenly Kings, protector of the North), he never seeks external treasures. Since each of you has such a family style, who lacks anything? You must not seek it from others.' A monk asked: 'What is the nature of the Dharma realm (the essence of all phenomena in the universe)?' The Master said: 'There are myriad phenomena in your body.' The monk said: 'How can one realize it?' The Master said: 'Seeking sound in an empty valley, and further seeking the root and the branch.'
Chan Master Kelong of Dongchan
上堂。大好省要。自不仙陀。若是聽響之流。不如歸堂向火。珍重。
仙宗守玭禪師
僧問。十二時中常在底人。還消得人天供養也無。師曰。消不得。曰為甚麼消不得。師曰。為汝常在。曰祇如常不在底人。還消得也無。師曰。驢年。
永安懷烈禪師
上堂。顧視左右曰。患謇作么。便歸方丈。
○上堂。良久曰。幸自可憐生。又被污卻也。
龜山和尚
【頌】有人舉裴相國啟建法會。問僧看甚麼經。曰無言童子經。公曰。有幾卷。曰兩卷公曰。既是無言。為甚麼卻有兩卷。僧無對。師代曰。若論無言。非唯兩卷(頌見斐休)。
報慈從環禪師
僧問。承古有言。今人看古教。未免心中鬧。欲免心中鬧。應須看古教。如何是古教。師曰。如是我聞。曰如何是心中鬧。師曰。那畔雀兒聲。
太傅王延彬居士
【評】到招慶煎茶。朗上座與明招把銚。忽翻茶銚。公問。茶爐下是甚麼。朗曰。捧爐神。公曰。既是捧爐神。為甚麼翻卻茶。朗曰。事官千日。失在一朝。公拂袖便出。明招曰。朗上座吃卻招慶飯了。卻向外邊打野榸。朗曰。上座作么生。招曰。非人得其便。
延壽慧輪禪師
僧問。如何是一色。師曰。青黃赤白。曰大
【現代漢語翻譯】 現代漢語譯本 （仙宗守玭禪師） 禪師升座說法，開示說：『這實在是極好的簡要之法。但如果不是真正的「仙陀」（S陀：梵文，指有能力辨別真偽的人），而是隻聽聲音的庸碌之輩，不如回到禪堂里烤火去吧。』 珍重。
有僧人問：『無論何時何地都保持本真的人，還能承受人天的供養嗎？』 禪師說：『承受不了。』 僧人問：『為什麼承受不了？』 禪師說：『因為你執著于「常在」。』 僧人問：『如果是不執著于「常在」的人，就能承受供養嗎？』 禪師說：『等到驢年吧（意為不可能）。』
（永安懷烈禪師） 禪師升座說法，環顧左右說：『患口吃的人要幹什麼？』 隨即回到方丈室。
禪師升座說法，沉默良久說：『本來還算可憐，又被玷污了。』
（龜山和尚） 有人舉裴相國啟建法會的例子，問僧人看什麼經。僧人回答：『《無言童子經》。』 裴相國問：『有幾卷？』 僧人回答：『兩卷。』 裴相國問：『既然是無言，為什麼卻有兩卷？』 僧人無言以對。龜山和尚代為回答：『如果說無言，又何止兩卷呢？』（頌見斐休）
（報慈從環禪師） 有僧人問：『古人有言，今人看古教，難免心中煩惱。想要免除心中煩惱，就應該看古教。什麼是古教？』 禪師說：『如是我聞（佛教經文的開頭語，意為「我是這樣聽說的」）。』 僧人問：『什麼是心中煩惱？』 禪師說：『那邊的麻雀叫聲。』
（太傅王延彬居士） （評）到招慶寺煎茶，朗上座和明招一起燒水。忽然茶壺翻了。王延彬問：『茶爐下面是什麼？』 朗回答：『捧爐神。』 王延彬問：『既然是捧爐神，為什麼會翻倒茶壺？』 朗回答：『事奉官家一千日，卻在一朝失誤。』 王延彬拂袖而去。明招說：『朗上座吃了招慶寺的飯，卻在外面打野榸（比喻恩將仇報）。』 朗問：『上座您怎麼說？』 明招說：『不是自己人，得了方便。』
（延壽慧輪禪師） 有僧人問：『如何是「一色」？』 禪師說：『青黃赤白。』 僧人問：『大
【English Translation】 English version (Zen Master Xian Zong Shou Pin) The Zen master ascended the platform and said: 'This is truly an excellent and concise method. But if you are not a true 'Xiān Tuó' (仙陀: Sanskrit for someone who can distinguish truth from falsehood), but merely those who listen to sounds, you might as well return to the meditation hall and warm yourselves by the fire.' Treasure this.
A monk asked: 'Can someone who is always present in all twelve periods of the day still receive offerings from humans and gods?' The master said: 'Cannot.' The monk asked: 'Why cannot?' The master said: 'Because you are attached to 'always being present'.' The monk asked: 'If someone is not attached to 'always being present', can they receive offerings?' The master said: 'In the year of the donkey (meaning never).'
(Zen Master Yong An Huai Lie) The Zen master ascended the platform, looked around, and said: 'What is a stutterer doing?' Then he returned to his room.
The Zen master ascended the platform, remained silent for a long time, and said: 'It was already pitiful enough, and now it's been defiled.'
(Monk Guishan) Someone cited the example of Prime Minister Pei establishing a Dharma assembly and asked a monk what scripture he was reading. The monk replied: 'The Scripture of the Silent Boy.' Prime Minister Pei asked: 'How many volumes are there?' The monk replied: 'Two volumes.' Prime Minister Pei asked: 'Since it is silent, why are there two volumes?' The monk was speechless. Monk Guishan answered on his behalf: 'If we are talking about silence, it is more than just two volumes.' (Ode seen in Fei Xiu)
(Zen Master Bao Ci Cong Huan) A monk asked: 'The ancients said, 'When people today read ancient teachings, they inevitably have disturbances in their minds. If you want to avoid disturbances in your mind, you should read ancient teachings.' What are the ancient teachings?' The master said: 'Thus have I heard (the opening phrase of Buddhist scriptures, meaning 'This is what I have heard').' The monk asked: 'What are the disturbances in the mind?' The master said: 'The sound of the sparrows over there.'
(Layman Wang Yanbin, Grand Tutor) (Commentary) When boiling tea at Zhaoqing Temple, the senior monk Lang and Ming Zhao were tending the stove. Suddenly, the tea kettle overturned. Wang Yanbin asked: 'What is under the tea stove?' Lang replied: 'The stove-holding spirit.' Wang Yanbin asked: 'Since it is the stove-holding spirit, why did it overturn the tea kettle?' Lang replied: 'Serving the official for a thousand days, but making a mistake in one morning.' Wang Yanbin flicked his sleeves and left. Ming Zhao said: 'Senior monk Lang ate the rice of Zhaoqing Temple, but is striking wild firewood outside (a metaphor for biting the hand that feeds you).' Lang asked: 'What do you mean, senior monk?' Ming Zhao said: 'A non-person gets the advantage.'
(Zen Master Yanshou Huilun) A monk asked: 'What is 'one color'?' The master said: 'Blue, yellow, red, white.' The monk asked: 'Great'
好一色。師曰。將謂無人。也有一個半個。
報慈文欽禪師
僧問。如何是諸佛境。師曰。雨來雲霧暗。晴干日月明。
○問如何是妙覺明心。師曰。今冬好晚稻。出自秋雨成。
○問如何是妙用河沙。師曰。云生碧岫。雨降青天。
○問如何是平常心合道。師曰。喫茶吃飯隨時過。看水看山實暢情。
鳳凰山從琛禪師
僧問。如何是和尚家風。師曰。門風相似。即無阻矣。汝不是其人。曰忽遇其人時。又如何。師曰。不可預搖待癢。
○問學人根思遲迴。方便門中。乞師傍瞥。師曰傍瞥。曰深領師旨。安敢言乎。師曰。太多也。
永隆慧瀛禪師
僧問。無為無事人。為甚麼卻是金鎖難。師曰。為斷粗纖。貴重難留。曰為甚麼道無為無事人。逍遙實快樂。師曰。為鬧亂且要斷送。
嶽麓山和尚
僧問。如何是聲色外句。師曰。猿啼鳥叫。
○問截舌之句。請師舉揚。師曰。日能熱。月能涼。
后招慶和尚
僧問。如何是和尚家風。師曰。一瓶兼一缽。到處是生涯。
○問如何是佛法大意。師曰。擾擾匆匆。晨雞暮鐘。
建山澄禪師
僧問。一代時教。接引今時。未審祖宗。如何示人。師曰。一代時
【現代漢語翻譯】 現代漢語譯本 『好一色』。 師父說：『還以為沒有人，也有一個半個。』
報慈文欽禪師
僧人問：『什麼是諸佛的境界？』 師父說：『下雨時雲霧昏暗，晴天時日月光明。』
問：『什麼是妙覺明心？』 師父說：『今年冬天適合種晚稻，因為秋雨的滋潤。』
問：『什麼是妙用河沙？』 師父說：『雲彩從碧綠的山峰升起，雨水從青色的天空降落。』
問：『如何是平常心合道？』 師父說：『喝茶吃飯隨著時間過去，看水看山實在暢快心情。』
鳳凰山從琛禪師
僧人問：『什麼是和尚的家風？』 師父說：『門風相似，就沒有阻礙了。』 僧人說：『如果忽然遇到這樣的人呢，又如何？』 師父說：『不可預先撓癢，等待癢處出現。』
問：『學人根器遲鈍，在方便之門中，懇請師父稍微指點。』 師父說：『稍微指點。』 僧人說：『深深領會師父的旨意，怎敢多言呢？』 師父說：『太多了。』
永隆慧瀛禪師
僧人問：『無為無事的人，為什麼卻是金鎖難開？』 師父說：『爲了斷除粗細的煩惱，貴重之物難以保留。』 僧人說：『為什麼說無為無事的人，逍遙實在快樂？』 師父說：『因為鬧亂，所以要斷絕送走。』
嶽麓山和尚
僧人問：『什麼是聲色之外的句子？』 師父說：『猿猴啼叫，鳥兒鳴叫。』
問：『截斷言語的句子，請師父舉揚。』 師父說：『太陽能帶來熱，月亮能帶來涼。』
后招慶和尚
僧人問：『什麼是和尚的家風？』 師父說：『一個瓶子加上一個缽，到處都是生活。』
問：『什麼是佛法的大意？』 師父說：『擾擾匆匆，早晨雞鳴，傍晚鐘響。』
建山澄禪師
僧人問：『一代時教（指釋迦牟尼佛一代的教法），接引現在的人，不知道祖師大德，如何開示世人？』 師父說：『一代時』
【English Translation】 English version 『Excellent color!』 The master said, 『I thought there was no one, but there is one and a half.』
Zen Master Bao Ci Wen Qin
A monk asked, 『What is the realm of all Buddhas?』 The master said, 『When it rains, the clouds and mist are dark; when it's sunny, the sun and moon are bright.』
Asked, 『What is the wonderfully enlightened bright mind (妙覺明心)?』 The master said, 『This winter is good for late rice, because it comes from the autumn rain.』
Asked, 『What is the wonderful function like the sands of the Ganges (妙用河沙)?』 The master said, 『Clouds rise from the green peaks, and rain falls from the blue sky.』
Asked, 『How does the ordinary mind accord with the Dao (平常心合道)?』 The master said, 『Drinking tea and eating rice pass with time; looking at water and mountains truly delights the heart.』
Zen Master Cong Chen of Phoenix Mountain
A monk asked, 『What is the family style of the abbot?』 The master said, 『If the family styles are similar, there will be no obstacles.』 The monk said, 『If one suddenly encounters such a person, what then?』 The master said, 『Do not scratch before it itches; wait for the itch to appear.』
Asked, 『The student's roots and thoughts are slow; in the gate of expedient means, I beg the master for a sidelong glance.』 The master said, 『A sidelong glance.』 The monk said, 『I deeply understand the master's intention; how dare I say more?』 The master said, 『Too much.』
Zen Master Hui Ying of Yong Long
A monk asked, 『A non-acting, non-affair person (無為無事人), why is it that the golden lock is difficult to open?』 The master said, 『To cut off the coarse and fine afflictions, precious things are difficult to keep.』 The monk said, 『Why is it said that a non-acting, non-affair person is truly happy and free?』 The master said, 『Because of the chaos, it must be cut off and sent away.』
The Monk of Yue Lu Mountain
A monk asked, 『What is the phrase beyond sound and form (聲色外句)?』 The master said, 『Monkeys cry, and birds sing.』
Asked, 『The phrase that cuts off the tongue, please master raise it up.』 The master said, 『The sun can bring heat, and the moon can bring coolness.』
The Later Zhao Qing Monk
A monk asked, 『What is the family style of the abbot?』 The master said, 『One bottle and one bowl; everywhere is life.』
Asked, 『What is the great meaning of the Buddha-dharma (佛法大意)?』 The master said, 『Bustling and hurried, the morning rooster crows, and the evening bell rings.』
Zen Master Cheng of Jian Mountain
A monk asked, 『The teachings of a generation (一代時教) [referring to the teachings of Shakyamuni Buddha], guide people of the present time. I don't know how the ancestral masters show people.』 The master said, 『The teachings of a generation』
教。已有人問了也。曰和尚如何示人。師曰。惆悵庭前紅莧樹。年年生葉不生華。
招慶省僜禪師
開堂升座。僧問。同學人全身不會。請師指示。師曰。還解笑得么。乃曰。叢林先達者。不敢相觸忤。若是初心後學。未信直須信取。未省直須省取。不用掠虛。諸人本分去處。未有一時不顯露。未有一物解蓋覆得。如人若要知。不用移絲髮地。不用少許工夫。但向博地凡夫位中。承當取。豈不省心力。既能省得。便與諸佛齊肩。依而行之。緣此事是個白凈去處。今日須得白凈身心合他始得。自然合古合今。脫生離死。古人云。識心達本。解無為法。方號沙門。如今諸官大眾。各須體取好。莫全推過。師僧分上佛法平等。上至諸佛。下至一切。共同此事。既然如此。誰有誰無。王事之外。亦須努力。適來說如許多般。蓋不得已而已。莫道從上宗門。合恁么語話。祇如從上宗門。合作么生。還相悉么。若有人相悉。山僧今日雪得去也。久立大眾。珍重。
○示坐禪方便頌曰。四威儀內坐為先。澄濾身心漸坦然。瞥爾有緣隨濁界。當須莫續是天年。修持祇學從功路。至理寧論在那邊。一切時中常管帶。因緣相湊豁通玄。
○示執坐禪者曰。大道分明絕點塵。何須長坐始相親。遇緣儻解無非是。處憒
【現代漢語翻譯】 現代漢語譯本： 教。已經有人問過了。問：『和尚如何開示他人？』 師父說：『惆悵啊，庭前的紅莧樹，年年都只長葉子不開花。』
招慶省僜禪師
開堂升座。僧人問：『同學們全身心都無法領會，請師父指示。』 師父說：『還懂得笑嗎？』 於是說：『叢林里的前輩們，不敢與他們衝突違逆。如果是剛入門的後學者，不相信也要相信，不明白也要努力明白。』 不要虛浮。諸位本分的地方，沒有一時不顯露的，沒有一物可以遮蓋得住的。如果有人想要知道，不用移動一絲一毫的地方，不用花費少許的功夫，只要在博地凡夫（指普通人）的位置上，承擔起來。豈不是省心省力？既然能夠省得，便與諸佛平起平坐。依照這樣去做，因為這件事是個清凈的地方，今天必須用清凈的身心與它相合才能行。自然與古與今相合，脫離生死。古人說：『認識心性，通達根本，理解無為法，才能稱為沙門（佛教出家人）。』 如今各位官員大眾，各自都要體會好。不要全都推到師僧的份上。佛法平等，上至諸佛，下至一切眾生，共同擁有這件事。既然如此，誰有誰無呢？在王事（指政務）之外，也要努力修行。剛才說了這麼多，實在是不得已。不要說從上的宗門，應該這樣說話。就如從上的宗門，應該怎麼做呢？還相互瞭解嗎？如果有人相互瞭解，山僧我今天就可以卸下重擔了。』 久站了，各位珍重。
○示坐禪方便頌：四種威儀中，坐禪最為先。澄澈過濾身心，逐漸坦然。偶爾有緣分隨順濁世，應當不要延續，那就是天年。修持只學從功利的路子，至理哪裡會論及在那一邊。一切時中常常管束自己，因緣相湊自然豁然貫通玄機。
○示執著于坐禪的人：大道分明，沒有一絲塵埃。何須長久坐禪才相親近。遇到因緣如果能夠理解，無處不是道。處於喧鬧
【English Translation】 English version: Teachings. Someone has already asked. Asked: 'How does the monk instruct others?' The master said: 'How sad, the red amaranth trees in front of the courtyard, they grow leaves every year but do not bloom.'
Chan Master Shengdeng of Zhaoqing
Ascending the seat for the opening ceremony. A monk asked: 'Fellow practitioners cannot comprehend with their whole being. Please instruct us, Master.' The master said: 'Do you still know how to laugh?' Then he said: 'The seniors in the monastery dare not conflict with each other. If you are a beginner, you must believe even if you don't, and you must try to understand even if you don't understand.' Do not be superficial. Your inherent place is always revealed, and nothing can cover it up. If someone wants to know, there is no need to move an inch, no need to spend a little effort, just take it on in the position of an ordinary person (referring to ordinary people). Wouldn't it save effort? Since you can save it, you can sit on an equal footing with all the Buddhas. Follow this, because this matter is a pure place, and today you must combine it with a pure body and mind to make it work. Naturally, it fits with the past and the present, and escapes from birth and death. The ancients said: 'Recognizing the mind and reaching the root, understanding the unconditioned Dharma, can be called a Shramana (Buddhist monk).' Now, all you officials and the public, each of you must understand it well. Don't push it all to the monks. The Buddha-dharma is equal, from the Buddhas above to all beings below, sharing this matter together. Since this is the case, who has it and who doesn't? Outside of the affairs of the king (referring to political affairs), you must also work hard to cultivate. I have said so much just now, it is really out of necessity. Don't say that the above sects should speak like this. Just like the above sects, what should they do? Do you understand each other? If someone understands each other, I, the mountain monk, can unload the burden today.' Standing for a long time, everyone, take care.
○ A verse showing the convenience of Zazen (seated meditation): Among the four dignities, sitting is the first. Purifying and filtering the body and mind, gradually becoming calm. Occasionally, if there is a connection to follow the turbid world, you should not continue it, that is the natural lifespan. Cultivation only learns from the path of utilitarianism, how can the ultimate truth be discussed on that side. Always control yourself at all times, and when causes and conditions come together, you will naturally understand the mystery.
○ Showing those who are attached to Zazen: The great path is clear, without a trace of dust. Why do you need to sit for a long time to be close to it? If you can understand when you encounter causes and conditions, there is no place that is not the Tao. Being in noise
那能有故新。散誕肯齊支遁侶。逍遙曷與慧休鄰。或游泉石或阛阓。可謂煙霞物外人。
天竺子儀禪師
僧問。丹霞燒木佛。意旨如何。師曰。寒即圍爐向猛火。曰還有過也無。師曰。熱即竹林溪畔坐。問如何修行。即得與道相應。師曰。高卷吟中箔。濃煎睡后茶。
白雲智作禪師
一日鼓山上堂。召大眾。眾皆回眸。山披襟示之。眾罔措。唯師朗悟厥旨。入室印證。又參次。山召曰。近前來。師近前。山曰。南泉喚院主。意作么生。師斂手端容。退身而立。山莞然奇之。
○住後上堂。還有人向宗乘中致得一問來么。待山僧向宗乘中答。時有僧出禮拜。師便歸方丈。
○僧問。如何是枯木里龍吟。師曰。火里蓮生。曰如何是髑髏里眼睛。師曰。泥牛入海。
龍山文義禪師
上堂。若舉宗乘。即院寂境荒。若留委問。更待個甚麼。還有人委悉么。出來驗看。若無人委悉。且莫掠虛好。便下座。
鼓山智岳禪師
初遊方至鄂州黃龍。問久向黃龍。及乎到來。祇見赤斑蛇。龍曰。汝祇見赤斑蛇。且不識黃龍。師曰。如何是黃龍。龍曰。滔滔地。師曰。忽遇金翅鳥來。又作么生。龍曰。性命難存。師曰。恁么則被他吞卻去也。龍曰。謝阇黎供養。師便禮拜。
【現代漢語翻譯】 那能有故新，散誕肯齊支遁侶（Zhi Dun，東晉名僧）。逍遙曷與慧休鄰（Hui Xiu，南北朝時高僧）。或游泉石或阛阓（huán huì，市集），可謂煙霞物外人。
天竺子儀禪師
僧問：『丹霞燒木佛，意旨如何？』師曰：『寒即圍爐向猛火。』曰：『還有過也無？』師曰：『熱即竹林溪畔坐。』問：『如何修行，即得與道相應？』師曰：『高卷吟中箔（bó，簾子），濃煎睡后茶。』
白雲智作禪師
一日鼓山上堂，召大眾。眾皆回眸。山披襟示之，眾罔措。唯師朗悟厥旨，入室印證。又參次，山召曰：『近前來。』師近前。山曰：『南泉喚院主，意作么生？』師斂手端容，退身而立。山莞然奇之。
○住後上堂。還有人向宗乘中致得一問來么？待山僧向宗乘中答。時有僧出禮拜，師便歸方丈。
○僧問：『如何是枯木里龍吟？』師曰：『火里蓮生。』曰：『如何是髑髏里眼睛？』師曰：『泥牛入海。』
龍山文義禪師
上堂。若舉宗乘，即院寂境荒。若留委問，更待個甚麼？還有人委悉么？出來驗看。若無人委悉，且莫掠虛好。便下座。
鼓山智岳禪師
初遊方至鄂州黃龍。問：『久向黃龍，及乎到來，祇見赤斑蛇。』龍曰：『汝祇見赤斑蛇，且不識黃龍。』師曰：『如何是黃龍？』龍曰：『滔滔地。』師曰：『忽遇金翅鳥來，又作么生？』龍曰：『性命難存。』師曰：『恁么則被他吞卻去也。』龍曰：『謝阇黎（shé lí，梵語，意為『老師』）供養。』師便禮拜。
【English Translation】 How can there be old and new? Being unrestrained, he is willing to be a companion to Zhi Dun (a famous monk of the Eastern Jin Dynasty, 317-420 AD). Being carefree, how can he not be a neighbor to Hui Xiu (a prominent monk of the Southern and Northern Dynasties, 420-589 AD)? Whether he wanders among springs and rocks or in the marketplace (huán huì, market), he can be called a person beyond the mundane world of mist and clouds.
Zen Master Ziyi of Tianzhu
A monk asked: 'What is the meaning of Danxia burning a wooden Buddha?' The Master said: 'When it's cold, gather around the stove facing the fierce fire.' The monk said: 'Is there any fault in that?' The Master said: 'When it's hot, sit by the bamboo forest stream.' The monk asked: 'How should one practice to be in accordance with the Dao?' The Master said: 'Raise high the bamboo screen while chanting, and brew strong tea after sleep.'
Zen Master Zhizuo of Baiyun
One day, at Gushan, he ascended the hall and summoned the assembly. All turned their gaze. The Master opened his robe to show them, and the assembly was at a loss. Only the Master clearly understood his intention and entered the room for verification. Again, during a consultation, the Master summoned him, saying: 'Come closer.' The Master approached. The Master said: 'What is the meaning of Nanquan calling the abbot?' The Master composed himself, withdrew, and stood still. The Master smiled in admiration.
○ After residing there, he ascended the hall. 'Is there anyone who can bring forth a question from within the essence of the sect? I, this mountain monk, will answer from within the essence of the sect.' At that time, a monk came forth to bow, and the Master returned to his room.
○ A monk asked: 'What is the dragon's roar from within the withered tree?' The Master said: 'A lotus flower grows from the fire.' The monk said: 'What are the eyes within the skull?' The Master said: 'A mud ox enters the sea.'
Zen Master Wenyi of Longshan
Ascending the hall. 'If we speak of the essence of the sect, the monastery will be desolate and the environment barren. If we leave questions pending, what more are we waiting for? Is there anyone who understands clearly? Come forth and be tested. If no one understands clearly, then it's better not to engage in empty talk.' Then he descended from the seat.
Zen Master Zhiyue of Gushan
Initially, he traveled to Huanglong in Ezhou. He asked: 'I have long admired Huanglong, but upon arriving, I only see a red-spotted snake.' The Master said: 'You only see the red-spotted snake, and yet you do not recognize Huanglong.' The Master asked: 'What is Huanglong?' The Master said: 'A torrential flood.' The Master asked: 'If a golden-winged bird comes, what then?' The Master said: 'Life is hard to preserve.' The Master said: 'In that case, it will be swallowed by it.' The Master said: 'Thank you for the offering, Venerable (shé lí, Sanskrit for 'teacher').' The Master then bowed.
報恩清護禪師
開堂日。僧問。諸佛出世。天花亂墜。和尚出世。有何祥瑞。師曰。昨日新雷發。今朝細雨飛。
瑞巖師進禪師
僧問。如何是瑞巖境。師曰。重重疊嶂南來遠。北向皇都咫尺間。曰如何是境中人。師曰。萬里白雲朝瑞岳。微微細雨灑檐前。曰未審如何親近此人。師曰。將謂阇黎親入室。元來猶隔萬重關。
報國照禪師
上堂。我若全機。汝向甚麼處摸索。蓋為根器不等。便成不具慚愧。遠委得么。如今與諸仁者。作個入底門路。乃敲繩床兩下曰。還見么。還聞么。若見便見。若聞便聞。莫向意識里卜度。卻成妄想顛倒。無有出期。珍重。
龍冊子興禪師
僧問。正位中還有人成佛否。師曰。誰是眾生。曰若恁么則總成佛去也。師曰。還我正位來。曰如何是正位。師曰。汝是眾生。
佛隩知默禪師
僧問。如何是佛隩家風。師曰。送客不離三步內。邀賓祇在草堂前。
○上堂。山僧如今看見諸上座恁么行腳。吃辛吃苦。盤山涉澗。終不為觀看州縣。參尋名山勝蹟。莫非為此一大事。如今且要諸人于本分參問中。通個訊息來。雲山敢與證明。非但云山證明。乃為禪林佛剎。亦與證明。還有甚麼生。眾皆散去。便下座。
南
【現代漢語翻譯】 現代漢語譯本
報恩清護禪師
開堂日，有僧人問道：『諸佛出世時，天花紛紛墜落，和尚您出世，有什麼祥瑞之兆？』禪師回答：『昨天響起了新的雷聲，今天飄灑著細細的雨絲。』 瑞巖師進禪師
有僧人問道：『什麼是瑞巖的境界？』禪師說：『重重疊疊的山峰，從南方遙遠的地方延伸而來；朝向北方的皇都，距離卻很近。』僧人問：『什麼是境界中的人？』禪師說：『萬里的白雲，朝著瑞岳（山名）飄去；微微的細雨，灑落在屋檐前。』僧人問：『請問如何才能親近這個人？』禪師說：『我以為你已經親自進入了內室，原來還隔著萬重關卡。』 報國照禪師
禪師上堂說法：『如果我完全展現我的機鋒，你們又從哪裡去摸索呢？正因為你們的根器不同，所以才不能完全具備慚愧之心。明白了嗎？現在我為各位仁者，開闢一條深入的門路。』於是敲擊禪床兩下，說：『看見了嗎？聽見了嗎？如果看見了就看見了，如果聽見了就聽見了。不要在意識里猜測，那樣就會變成妄想顛倒，沒有出頭之日。』說完，珍重地結束了說法。 龍冊子興禪師
有僧人問道：『在正位之中，還有人能夠成佛嗎？』禪師說：『誰是眾生？』僧人說：『如果這樣說，那麼就全部成佛了。』禪師說：『還我正位來。』僧人問：『什麼是正位？』禪師說：『你就是眾生。』 佛隩知默禪師
有僧人問道：『什麼是佛隩（地名）的家風？』禪師說：『送客不會超過三步的距離，邀請賓客就在簡樸的草堂前。』 禪師上堂說法：『我如今看見各位上座這樣四處行腳，吃苦受累，翻山越嶺，終究不是爲了觀看各州的縣城，參拜尋訪名山勝蹟，莫非是爲了這一件大事（指開悟）。現在且要各位在本分的參問中，通個訊息出來。雲山（禪師自稱）敢於為此證明。不僅雲山為此證明，乃至於整個禪林佛剎，也會為此證明。還有什麼話說？』眾人全都散去，禪師便走下座位。 南
【English Translation】 English version
Chan Master Baoen Qinghu
On the day of his opening Dharma talk, a monk asked, 'When all Buddhas appear in the world, heavenly flowers fall in profusion. When you, Master, appear in the world, what auspicious signs are there?' The Master said, 'Yesterday new thunder rumbled, and this morning fine rain flies.' Chan Master Ruiyan Shijin
A monk asked, 'What is the realm of Ruiyan (place name)?' The Master said, 'Range upon range of overlapping peaks extend far from the south; facing the northern imperial capital, the distance is but a short span.' The monk asked, 'What is the person within that realm?' The Master said, 'Ten thousand miles of white clouds head towards Mount Rui (mountain name); a gentle drizzle sprinkles before the eaves.' The monk asked, 'May I ask how to draw near to this person?' The Master said, 'I thought you had personally entered the inner chamber, but originally you are still separated by ten thousand layers of barriers.' Chan Master Baoguo Zhao
The Master ascended the Dharma seat and said, 'If I were to fully display my potential, where would you search? It is precisely because your capacities are unequal that you cannot fully possess a sense of shame. Do you understand? Now, for all of you, I will open a path to enter deeply.' Thereupon, he struck the meditation platform twice and said, 'Do you see? Do you hear? If you see, then see; if you hear, then hear. Do not speculate within your consciousness, for that will become delusional inversion, with no hope of escape.' Having said this, he concluded the Dharma talk with respect. Chan Master Longce Zixing
A monk asked, 'Within the proper position, are there still people who can attain Buddhahood?' The Master said, 'Who are sentient beings?' The monk said, 'If that is so, then all will attain Buddhahood.' The Master said, 'Return to me the proper position.' The monk asked, 'What is the proper position?' The Master said, 'You are a sentient being.' Chan Master Foyu Zhimuo
A monk asked, 'What is the family style of Foyu (place name)?' The Master said, 'Seeing guests off, I do not go beyond three steps; inviting guests, I only do so before my humble thatched hut.' The Master ascended the Dharma seat and said, 'I now see all of you traveling around, enduring hardship, crossing mountains and streams, ultimately not to view the counties and towns, or to visit famous mountains and scenic spots, but rather for this one great matter (referring to enlightenment). Now, I want all of you to communicate a message from within your own questioning. Yunshan (the Master referring to himself) dares to vouch for it. Not only will Yunshan vouch for it, but the entire Chan forest and Buddhist temples will also vouch for it. What else is there to say?' The assembly dispersed, and the Master descended from his seat. South
禪遇緣禪師
上堂。此個事可作恁么生。時有僧出曰。請師道。師曰。睦州溪苔。錦城石閣。
資福智遠禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。雪嶺峰前月。鏡湖波里明。
○問諸佛出世。天雨四花。地搖六動。和尚今日。有何祥瑞。師曰。一物不生全體露。目前光彩阿誰知。
烏巨儀晏禪師
嘗入定於叢竹間。蟻蠹其衣。敗葉沒陛。子湖訥禪師。未知師所造淺深。問曰。子所住定蓋小乘定耳。時方啜茶。師呈起橐曰。是大是小。訥駭然。
白鹿貴禪師
僧問。牛頭未見四祖時。百鳥銜花供養。見后為甚麼不來。師曰。曙色未分人盡望。及乎天曉也如常。
長慶藏用禪師
上堂。眾集。以扇子拋向地上曰。愚人謂金是土。智者作么生。後生可畏。不可總守愚去也。還有人道得么。出來道看。時有僧出禮拜。退後而立。師曰。別更作么生。曰請和尚明鑑。師曰。千年桃核。
瑞峰智端禪師
初參安國。見僧問。如何是萬象之中獨露身。國舉一指。其僧不薦。師於是冥契玄旨。乃入室白曰。適來見那僧問話。智端有個省處。國曰。汝見甚麼道理。師亦舉一指。曰這個是甚麼。國然之。師禮謝。
○住後上堂。舉拂子曰。曹溪用
【現代漢語翻譯】 現代漢語譯本 禪遇緣禪師
禪師升座說法：『這件事應該如何理解呢？』當時有一位僧人出來說：『請禪師開示。』禪師說：『睦州（地名）的溪邊長滿青苔，錦城（成都的別稱）的石閣巍峨聳立。』
資福智遠禪師
有僧人問道：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』禪師回答說：『（就像）雪山頂峰的明月，（又像）鏡湖波光里的倒影。』
有人問：『諸佛出世時，天空中會飄落四種花，大地會發生六種震動。和尚您今天有什麼祥瑞之兆呢？』禪師說：『一物不生，全體顯露，眼前的光彩又有誰能知曉？』
烏巨儀晏禪師
儀晏禪師曾經在竹林中入定，螞蟻蛀蝕了他的衣服，落葉堆滿了臺階。子湖訥禪師不知道他修行的深淺，問道：『您所入的定恐怕只是小乘禪定吧？』當時儀晏禪師正在喝茶，他舉起茶具說：『這是大乘還是小乘？』子湖訥禪師聽后非常震驚。
白鹿貴禪師
有僧人問道：『牛頭禪師在未見到四祖道信（580-651）禪師時，有百鳥銜花來供養；見到四祖之後，為什麼百鳥不來了呢？』禪師說：『（就像）黎明前的曙色，人們都翹首盼望；等到天亮之後，一切也就和平常一樣了。』
長慶藏用禪師
禪師升座說法，大眾聚集。禪師將扇子扔在地上說：『愚人認為黃金是泥土，智者會怎麼做呢？後生可畏，但也不能總是守著愚昧不放。有沒有人能說出個道理來？出來說看！』當時有一位僧人出來禮拜，然後退後站立。禪師說：『你還有什麼別的見解嗎？』僧人說：『請和尚明鑑。』禪師說：『（就像）千年的桃核（一樣，頑固不化）。』
瑞峰智端禪師
智端禪師最初參訪安國禪師，見到一位僧人問道：『什麼是萬象之中獨露身？』安國禪師舉起一指。那位僧人沒有領悟。智端禪師因此暗合玄妙的旨意，於是進入安國禪師的房間稟告說：『剛才見到那位僧人問話，智端有個領悟之處。』安國禪師問：『你見到了什麼道理？』智端禪師也舉起一指。安國禪師問：『這個是什麼？』安國禪師認可了他的領悟。智端禪師禮拜致謝。
住持寺院后，禪師升座說法，舉起拂塵說：『曹溪（六祖慧能的道場）的用……』
【English Translation】 English version Chan Master Chanyu Yuan
The master ascended the platform and said, 'How should this matter be understood?' At that time, a monk came forward and said, 'Please enlighten us, Master.' The master said, 'The moss by the stream in Muzhou (place name), the stone pavilion in Jincheng (another name for Chengdu).'
Chan Master Zifu Zhiyuan
A monk asked, 'Whose tune does the Master sing? Whose lineage does your school of Chan inherit?' The master replied, '(Like) the moon before the snowy peaks, (like) the brightness in the waves of Mirror Lake.'
Someone asked, 'When the Buddhas appear in the world, four kinds of flowers rain down from the sky, and the earth shakes in six ways. What auspicious signs do you have today, Master?' The master said, 'When one thing is not born, the whole is revealed. Who knows the splendor before one's eyes?'
Chan Master Wuju Yian
Chan Master Yian once entered samadhi in a bamboo grove. Ants ate away at his clothes, and fallen leaves covered the steps. Chan Master Zihu Ne didn't know the depth of his practice and asked, 'The samadhi you are in is probably just Hinayana samadhi?' At that time, Chan Master Yian was drinking tea. He held up the tea utensil and said, 'Is this Mahayana or Hinayana?' Chan Master Ne was shocked.
Chan Master Bailu Gui
A monk asked, 'When Niu-t'ou (Ox-Head) Chan Master hadn't yet seen the Fourth Patriarch Daoxin (580-651), hundreds of birds brought flowers in offering. After seeing the Fourth Patriarch, why didn't the birds come anymore?' The master said, '(Like) the dawn before sunrise, people eagerly await it; once it dawns, everything is as usual.'
Chan Master Changqing Zangyong
The master ascended the platform to preach, and the assembly gathered. The master threw a fan on the ground and said, 'Fools think gold is dirt. What would the wise do? The younger generation is to be regarded with respect, but we can't always cling to ignorance. Is there anyone who can speak a principle? Come out and speak!' At that time, a monk came forward, bowed, and then stood back. The master said, 'Do you have any other insights?' The monk said, 'Please enlighten me, Master.' The master said, '(Like) a thousand-year-old peach pit (stubborn and unyielding).'
Chan Master Ruifeng Zhiduan
Chan Master Zhiduan initially visited Chan Master Anguo and saw a monk asking, 'What is the uniquely revealed body within the myriad phenomena?' Chan Master Anguo raised one finger. That monk didn't understand. Chan Master Zhiduan therefore secretly understood the profound meaning, so he entered Chan Master Anguo's room and reported, 'Just now, seeing that monk asking the question, Zhiduan has an understanding.' Chan Master Anguo asked, 'What principle did you see?' Chan Master Zhiduan also raised one finger. Chan Master Anguo asked, 'What is this?' Chan Master Anguo acknowledged his understanding. Chan Master Zhiduan bowed in thanks.
After residing in the temple, the master ascended the platform to preach, raised the whisk and said, 'Caoxi's (the Sixth Patriarch Huineng's monastery) use...'
不盡底。時人喚作頭角生。山僧拈來拂蚊子。薦得乾坤陷落。
○有僧夜參。師曰阿誰。曰某甲。師曰。泉州砂糖。舶上檳榔。僧良久。師曰會么。曰不會。師曰。你若會。即廓清五蘊。吞盡十方。
○問如何是西來意。師曰。木馬走似煙。石人趁不及。
仙宗明禪師
上堂。幸有如是門風。何不烜赫地紹續取去。若也紹得。不在三界。若出三界。即壞三界。若在三界。即礙三界。不礙不壞。是出三界。是不出三界。恁么徹去。堪為佛法種子。人天有賴。時有僧問。拏雲不假風雷便。迅浪如何透得身。師曰。何得棄本逐末。
安國祥禪師
僧問。應物現形。如水中月。如何是月。師提起拂子。僧曰。古人為甚麼道。水月無形。師曰。見甚麼。
保福清豁禪師
參睡龍。龍問曰。豁阇黎。見何尊宿來。還悟也未。曰清豁嘗訪大章。得個信處。龍於是上堂集眾。召曰。豁阇黎出來。對眾燒香說悟處。老僧與汝證明。師出衆。乃拈香曰。香已拈了。悟即不悟。龍大悅而許之。
○僧問。家貧遭劫時如何。師曰。不能盡底去。曰為甚麼不能盡底去。師曰。賊是家親。曰既是家親。為甚麼翻成家賊。師曰。內既無應。外不能為。曰忽然捉敗時如何。師曰。內外絕訊息。
【現代漢語翻譯】 現代漢語譯本 深不可測。當時的人稱之為『頭角生』。我拿來拂蚊子，領悟到乾坤陷落的道理。
有僧人晚上請教。禪師問：『是誰？』僧人答：『是某甲。』禪師說：『泉州的砂糖，舶來的檳榔。』僧人沉默良久。禪師問：『會了嗎？』僧人答：『不會。』禪師說：『你如果明白了，就能廓清五蘊，吞盡十方。』（五蘊：色、受、想、行、識。十方：東、西、南、北、東南、西南、東北、西北、上、下）
問：『如何是西來意（達摩祖師從西方來到中國的本意）？』禪師說：『木馬跑起來像煙一樣快，石人也追趕不上。』
仙宗明禪師
上堂說法。『幸好有這樣的門風，為何不把它發揚光大地繼承下去？如果能夠繼承，就不在三界（欲界、色界、無色界）之內。如果超出三界，就會破壞三界。如果身在三界，就會被三界所束縛。不束縛也不破壞，就是超出三界，就是不超出三界。』這樣徹底領悟，堪稱佛法的種子，人天都能依賴。當時有僧人問：『拏雲不用風雷的幫助，迅猛的波浪如何才能穿透？』禪師說：『為何捨本逐末？』
安國祥禪師
僧人問：『應物現形，如水中月，如何是月？』禪師拿起拂塵。僧人說：『古人為什麼說，水月無形？』禪師說：『你看到了什麼？』
保福清豁禪師
參訪睡龍。睡龍問：『豁阇黎（對僧人的尊稱），拜訪哪位尊宿而來？開悟了嗎？』答：『清豁曾經拜訪大章，得到一個確信之處。』睡龍於是上堂召集眾人，說：『豁阇黎出來。當著大家的面燒香說說你的悟處，老僧我為你證明。』禪師從人群中走出，於是拈香說：『香已經拈了，悟沒悟就不說了。』睡龍非常高興，認可了他。
僧人問：『家貧遭劫時如何？』禪師說：『不能完全失去。』問：『為什麼不能完全失去？』禪師說：『賊是家親。』問：『既然是家親，為什麼反而成了家賊？』禪師說：『內部沒有呼應，外部就不能作為。』問：『如果突然被抓住了怎麼辦？』禪師說：『內外斷絕訊息。』
【English Translation】 English version Bottomless. People at the time called it 'having horns and antlers'. This old monk uses it to swat mosquitoes, realizing the principle of the collapse of heaven and earth.
A monk asked for instruction at night. The Zen master asked, 'Who is it?' The monk replied, 'It is so-and-so.' The Zen master said, 'Quanzhou sugar, betel nuts from ships.' The monk remained silent for a long time. The Zen master asked, 'Do you understand?' The monk replied, 'I don't understand.' The Zen master said, 'If you understand, you will be able to clear away the five skandhas (form, feeling, perception, mental formations, consciousness) and swallow the ten directions.' (Ten directions: east, west, south, north, southeast, southwest, northeast, northwest, up, down)
Asked, 'What is the meaning of the Western Coming (Bodhidharma's intention in coming to China from the West)?' The Zen master said, 'A wooden horse runs as fast as smoke, and a stone man cannot catch up.'
Zen Master Xianzong Ming
Ascended the hall to preach. 'Fortunately, there is such a tradition, why not inherit it and carry it forward gloriously? If you can inherit it, you will not be within the Three Realms (Desire Realm, Form Realm, Formless Realm). If you go beyond the Three Realms, you will destroy the Three Realms. If you are in the Three Realms, you will be bound by the Three Realms.' Not bound and not destroyed, is going beyond the Three Realms, is not going beyond the Three Realms. Thoroughly understanding in this way, you can be called the seed of the Buddha-dharma, and humans and gods can rely on it. At that time, a monk asked, 'Seizing the clouds does not require the help of wind and thunder, how can one penetrate the swift waves?' The Zen master said, 'Why abandon the root and pursue the branches?'
Zen Master Anguo Xiang
A monk asked, 'Responding to things and manifesting forms, like the moon in the water, what is the moon?' The Zen master raised his whisk. The monk said, 'Why did the ancients say that the moon in the water has no form?' The Zen master said, 'What do you see?'
Zen Master Baofu Qinghuo
Visited Sleeping Dragon. Sleeping Dragon asked, 'Huo Helin (a respectful term for monks), which venerable monk have you visited? Have you attained enlightenment?' Replied, 'Qinghuo once visited Dazhang and obtained a place of conviction.' Sleeping Dragon then ascended the hall and gathered the crowd, saying, 'Huo Helin, come out. In front of everyone, burn incense and talk about your place of enlightenment, and this old monk will certify it for you.' The Zen master came out of the crowd, then picked up incense and said, 'The incense has been picked up, whether I am enlightened or not, I will not say.' Sleeping Dragon was very happy and acknowledged him.
A monk asked, 'What if the family is poor and robbed?' The Zen master said, 'It cannot be completely lost.' Asked, 'Why can't it be completely lost?' The Zen master said, 'The thief is a family member.' Asked, 'Since they are family members, why have they turned into family thieves?' The Zen master said, 'If there is no response internally, the external cannot act.' Asked, 'What if they are suddenly caught?' The Zen master said, 'Internal and external cut off news.'
曰捉敗后功歸何所師曰。賞亦未曾聞。曰恁么則勞而無功也。師曰。功即不無。成而不處。曰既是成功。為甚麼不處。師曰。不見道。太平本是將軍致。不使將軍見太平。
○師忽舍眾欲入山待滅。乃遺偈曰。世人休說路行難。鳥道羊腸咫尺間。珍重苧溪溪畔水。汝歸滄海我歸山。即往貴湖卓庵。未幾謂門人曰。吾滅后。將遺骸施諸蟲蟻。勿置墳塔。
大龍山智洪禪師
僧問。如何是佛。師曰。即汝便是。曰如何領會。師曰。更嫌缽盂無柄那。
○問如何是微妙。師曰。風送水聲來枕畔。月移山影到床前。
【評】【頌】問色身敗壞。如何是堅固法身。師曰。山花開似錦。澗水湛如藍。
白馬山行靄禪師
【頌】僧問。如何是清凈法身。師曰。井底蝦蟆吞卻月。
○問如何是白馬正眼。師曰。面南看北斗。
興教師普禪師
僧問。盈龍宮。溢海藏。真詮即不問。如何是教外別傳底法。師曰。眼裡耳里鼻里。曰祇此便是否。師曰。是甚麼。僧便喝。師亦喝。
棗樹和尚(二世)
問僧。發足甚處。曰閩中。師曰俊哉。曰謝師指示。師曰屈哉。僧作禮。師曰。我與么道。落在甚麼處。僧無語。師曰。彼自無瘡。勿傷之也。
黃龍智颙禪
【現代漢語翻譯】 現代漢語譯本 問：捉敗（指戰敗被俘）之後，功勞歸於何處？ 師（禪師）說：賞賜也未曾聽說。 問：這樣說來，豈不是勞而無功嗎？ 師說：功勞並非沒有，只是成就了而不居功。 問：既然是成功，為什麼不居功呢？ 師說：沒聽過嗎？『太平本是將軍致，不使將軍見太平。』
禪師忽然要捨棄大眾入山等待圓寂，於是留下偈語說：『世人休說路行難，鳥道羊腸咫尺間。珍重苧溪溪畔水，汝歸滄海我歸山。』隨即前往貴湖卓庵。不久，告訴門人說：『我圓寂后，將遺骸施捨給蟲蟻，不要設定墳墓或佛塔。』
大龍山智洪禪師
僧人問：如何是佛（Buddha）？（覺悟者） 師說：就是你。 問：如何領會？ 師說：還嫌缽盂沒有把柄嗎？
問：如何是微妙？ 師說：風送水聲來枕畔，月移山影到床前。
【評】【頌】問：色身敗壞，如何是堅固法身？ 師說：山花開似錦，澗水湛如藍。
白馬山行靄禪師
【頌】僧人問：如何是清凈法身？ 師說：井底蝦蟆吞卻月。
問：如何是白馬正眼？ 師說：面南看北斗。
興教師普禪師
僧人問：盈龍宮，溢海藏，真詮即不問，如何是教外別傳底法？ 師說：眼裡耳里鼻里。 問：只此便是否？ 師說：是什麼？ 僧人便喝（一聲）。 師也喝（一聲）。
棗樹和尚（二世）
問僧人：從哪裡出發？ 答：閩中。 師說：好啊。 答：謝謝師父指示。 師說：委屈你了。 僧人作禮。 師說：我這樣說，落在什麼地方了？ 僧人無語。 師說：他自己沒有瘡，不要去傷害他。
黃龍智颙禪師
【English Translation】 English version Asked: After capturing and defeating (referring to being defeated and captured), to whom does the credit go? The Master (Zen Master) said: Rewards have not even been heard of. Asked: In that case, isn't it laboring without merit? The Master said: Merit is not absent; it is accomplished but not dwelled upon. Asked: Since it is accomplished, why not dwell upon it? The Master said: Haven't you heard? 'Peace is brought about by the general, but the general is not allowed to see peace.'
The Master suddenly wanted to abandon the assembly and enter the mountains to await extinction. So he left a verse saying: 'People should not say the road is difficult, the bird path and sheep gut are just a short distance. Cherish the water beside the Zhu Stream, you return to the sea, and I return to the mountains.' Then he went to Zhuo'an in Guihu. Soon after, he told his disciples: 'After my extinction, give my remains to the insects and ants, do not build a tomb or pagoda.'
Zen Master Zhihong of Dalong Mountain
A monk asked: What is Buddha (Buddha)? (The enlightened one) The Master said: It is you. Asked: How to understand? The Master said: Do you still dislike that the alms bowl has no handle?
Asked: What is subtle and wonderful? The Master said: The wind sends the sound of water to the pillow, the moon moves the shadow of the mountain to the bedside.
[Commentary] [Eulogy] Asked: If the physical body decays, what is the solid Dharmakaya (Dharmakaya)? (Dharmakaya) The Master said: The mountain flowers bloom like brocade, the stream water is as blue as indigo.
Zen Master Xing'ai of Baima Mountain
[Eulogy] A monk asked: What is the pure Dharmakaya (Dharmakaya)? The Master said: A toad at the bottom of the well swallows the moon.
Asked: What is the true eye of Baima? The Master said: Face south and look at the Big Dipper.
Zen Master Pu, the Teaching Master
A monk asked: Filling the Dragon Palace, overflowing the sea treasury, the true interpretation is not asked, what is the Dharma (Dharma) transmitted separately outside the teachings? The Master said: In the eyes, in the ears, in the nose. Asked: Is it just this? The Master said: What is it? The monk then shouted (once). The Master also shouted (once).
The Zao Tree Monk (Second Generation)
Asked a monk: Where did you start from? Answered: Minzhong. The Master said: Excellent. Answered: Thank you, Master, for the instruction. The Master said: I'm sorry for you. The monk bowed. The Master said: Where does my saying that fall? The monk was speechless. The Master said: If he has no sore, do not hurt him.
Zen Master Zhiyong of Huanglong
師
僧問。如何是諸佛之本源。師曰。即此一問是何源。曰恁么則諸佛無異去也。師曰。延平劍已成龍去。猶有刻舟求底人。
玄都澄禪師
僧問。喜得趨方丈。家風事若何。師曰。西風開曉露。明月正當天。曰如何拯濟。師曰。金雞樓上一下鼓。
呂巖真人
字洞賓。初參黃龍。言下頓契。呂作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用心。龍囑令加護。
普照瑜禪師
上堂。三十年後。大有人向這裡亡鋒結舌去在。良久曰。還會么。灼然。若不是真師子兒。爭識得上乘之機。時有僧問。師子未出窟時如何。師曰。眾獸徒然。曰出窟后如何。師曰。孤絕萬里。曰欲出不出時如何。師曰。當衙者喪。曰向去事如何。師曰。決在臨鋒。僧禮拜。師有頌曰。決在臨鋒處。天然師子機。顰呻出三界。非祖莫能知。
清溪洪進禪師
在地藏時。居第一座。一日地藏上堂。二僧出禮拜。藏曰俱錯。二僧無語。下堂。請益修山主。修曰。汝自巍巍堂堂。卻禮拜擬問他人。豈不是錯。師聞之不肯。修乃問。未審上座又作么生。師曰。汝自迷暗。焉可為人。修憤然上方丈請益。藏指廊下曰。典座入庫頭去也。修乃省過。
【頌】一日師問
【現代漢語翻譯】 現代漢語譯本 師（禪師，此處指傳授禪法的僧人）
有僧人問：『什麼是諸佛（Buddha，覺悟者）的本源？』 禪師說：『就是你問的這一問，它的源頭又是什麼？』 僧人說：『這樣說來，諸佛之間就沒有差別了。』 禪師說：『延平劍（傳說中的寶劍）已經化龍飛走了，還有人刻舟求劍呢。』
玄都澄禪師
有僧人問：『很高興來到您的方丈室（禪寺住持的居所），請問您這裡的家風是怎樣的？』 禪師說：『西風吹開了清晨的露珠，明月正高掛在天空。』 僧人問：『如何救濟眾生？』 禪師說：『金雞樓上敲響了一次鼓。』
呂巖真人（道教人物）
字洞賓。當初參拜黃龍禪師，言語之間頓悟禪機。呂巖作偈說：『丟棄了瓢囊，摔碎了琴，如今不再貪戀汞中的金。自從一見黃龍后，才發覺從前都錯了用心。』 黃龍禪師囑咐他要護持正法。
普照瑜禪師
禪師上堂說法：『三十年後，一定有人在這裡張口結舌，無言以對。』 停頓了很久，說：『你們明白嗎？』 確實如此。如果不是真正的獅子（比喻有力量的修行者）之子，怎麼能認識到上乘的玄機？』 當時有僧人問：『獅子未出洞窟時是怎樣的？』 禪師說：『其他野獸只能徒勞無功。』 僧人問：『出洞窟后又是怎樣的？』 禪師說：『孤傲絕世，萬里無敵。』 僧人問：『將要出洞窟但還沒有出來時是怎樣的？』 禪師說：『當值的人要遭殃了。』 僧人問：『以後的事又將如何？』 禪師說：『決戰就在臨敵交鋒之時。』 僧人禮拜。禪師有頌說：『決戰就在臨敵交鋒之處，天生具有獅子的威猛氣概。一顰一笑都超脫三界（佛教宇宙觀），不是祖師（有傳承的禪師）無法知曉。』
清溪洪進禪師
在地藏禪師處時，擔任第一座（寺院中的重要職位）。一天，地藏禪師上堂說法，有兩個僧人出來禮拜。地藏禪師說：『都錯了。』 兩個僧人無話可說，便下堂了。他們去請教修山主（另一位禪師），修山主說：『你自己本來就威嚴莊重，卻去禮拜想要問別人，豈不是錯了？』 洪進禪師聽了不服氣。修山主就問：『不知道上座（對僧人的尊稱）您又是怎麼做的？』 洪進禪師說：『你自己迷昧昏暗，怎麼能爲人師表？』 修山主憤然前往方丈室請教地藏禪師，地藏禪師指著走廊下說：『典座（負責寺院飲食的僧人）到庫房去了。』 修山主於是醒悟了自己的過錯。
【頌】一天，禪師問
【English Translation】 English version Master (Zen master, referring to a monk who transmits Zen teachings)
A monk asked: 'What is the source of all Buddhas (enlightened ones)?' The master said: 'What is the source of this very question you ask?' The monk said: 'If that's the case, then there is no difference between all Buddhas.' The master said: 'The Yanping Sword (a legendary sword) has already transformed into a dragon and flown away, yet there are still people trying to find it by marking the boat.'
Zen Master Xuandu Cheng
A monk asked: 'I am delighted to come to your abbot's room (residence of the abbot of a Zen monastery). What is the style of your household?' The master said: 'The west wind opens the morning dew, the bright moon is right in the sky.' The monk asked: 'How do you save sentient beings?' The master said: 'A drum is struck once on the Golden Rooster Tower.'
True Man Lüyan (a Taoist figure)
His courtesy name was Dongbin. He initially visited Zen Master Huanglong, and he had a sudden enlightenment during their conversation. Lüyan composed a verse saying: 'Discarding the gourd and smashing the zither, I no longer crave the gold in mercury. Since meeting Huanglong, I realize that I have been using my mind wrongly all along.' Huanglong instructed him to protect the Dharma.
Zen Master Puzhao Yu
The Zen master ascended the Dharma hall and said: 'Thirty years from now, there will definitely be people here who will be speechless and unable to answer.' After a long pause, he said: 'Do you understand?' Indeed. If they are not true lion (metaphor for powerful practitioners) cubs, how can they recognize the supreme mechanism?' At that time, a monk asked: 'What is it like when the lion has not yet left the cave?' The master said: 'All other beasts are in vain.' The monk asked: 'What is it like after leaving the cave?' The master said: 'Isolated and unparalleled for ten thousand miles.' The monk asked: 'What is it like when it is about to leave the cave but has not yet come out?' The master said: 'The one on duty will be doomed.' The monk asked: 'What will happen in the future?' The master said: 'The decisive battle is at the moment of confrontation.' The monk prostrated. The master had a verse saying: 'The decisive battle is at the moment of confrontation, naturally possessing the majestic aura of a lion. A frown or a smile transcends the Three Realms (Buddhist cosmology), only a patriarch (Zen master with lineage) can know.'
Zen Master Qingxi Hongjin
When he was at Zen Master Dizang's place, he held the position of the first seat (an important position in the monastery). One day, Zen Master Dizang ascended the Dharma hall to give a sermon, and two monks came out to prostrate. Zen Master Dizang said: 'Both are wrong.' The two monks had nothing to say and left the hall. They went to consult Mountain Master Xiu (another Zen master), who said: 'You yourself are originally dignified and majestic, yet you prostrate to ask others, isn't that wrong?' Zen Master Hongjin was unconvinced. Mountain Master Xiu then asked: 'I wonder what the senior monk (respectful term for a monk) is doing?' Zen Master Hongjin said: 'You yourself are confused and ignorant, how can you be a teacher?' Mountain Master Xiu angrily went to the abbot's room to consult Zen Master Dizang, who pointed to the corridor and said: 'The cook (monk in charge of the monastery's food) has gone to the storehouse.' Mountain Master Xiu then realized his mistake.
[Verse] One day, the master asked
修山主曰。明知生是不生之理。為甚麼為生死之所流。修曰。筍畢竟成竹去。如今作篾使還得么。師曰。汝向後自悟去在。修曰。某所見祇如此。上座意旨又如何。師指曰。這個是監院房。那個是典座房。修即禮謝。
○師經行次。眾僧隨從。乃謂眾曰。古人有甚麼言句大家商量。時有從漪上座。出衆擬問次。師曰。這沒毛驢。漪煥然省悟。
清涼休復禪師
嘗自謂曰。茍尚能詮。則為滯筏。將趨凝寂。復患墮空。既進退莫決。舍二何之。乃參尋宗匠。依地藏。經年不契。直得成病。入涅槃堂。一夜藏去看。乃問。覆上座安樂么。師曰。某甲為和尚因緣背。藏指燈籠曰。見么。師曰見。藏曰。祇這個也不背。師于言下有省。
○僧問。古人得個甚麼。即便休歇去。師曰。汝得個甚麼。印不休歇去。
○問忠座主。講甚麼經。曰法華經。師曰。若有說法華經處。我現寶塔。當爲證明。大德講甚麼人證明。忠無對(法燈云。謝和尚燈明)。
龍濟修禪師
【頌】初與法眼同參地藏。所得謂已臻極。暨同辭至建陽途中。談次。眼忽問。古人道萬象之中獨露身。是撥萬象不撥萬象。師曰不撥。眼曰。說甚麼撥不撥。師懵然不知。卻回地藏。藏問。子去未久。何以卻來。師曰。有事
【現代漢語翻譯】 現代漢語譯本： 修山主說：『明明知道生是不生的道理，為什麼還會被生死所流轉呢？』修禪師說：『竹筍最終會長成竹子，現在把它當篾片使用可以嗎？』禪師說：『你以後自己去領悟吧。』修山主說：『我所見解的只有這些，上座您的意思又是什麼呢？』禪師指著說：『這個是監院的房間，那個是典座的房間。』修山主隨即禮拜感謝。 禪師經行時，眾僧跟隨。禪師對眾人說：『古人有什麼言語，大家可以商量一下。』當時有從漪上座，走出人群想要提問，禪師說：『這沒毛的驢子。』從漪豁然醒悟。 清涼休復禪師 曾經自言自語道：『如果還執著于言語詮釋，那就是被木筏所束縛；想要趨向凝定寂滅，又擔心落入空無。既然進退兩難，捨棄哪一個好呢？』於是參訪宗師，依止地藏禪師，經過一年也沒有契悟，甚至因此生病。進入涅槃堂，一天晚上地藏禪師去看他，問道：『覆上座安樂嗎？』禪師說：『我因為和尚的緣故而困頓。』地藏禪師指著燈籠說：『看見了嗎？』禪師說：『看見了。』地藏禪師說：『僅僅這個也沒有困頓。』禪師在言語下有所領悟。 有僧人問：『古人得到什麼，就立即休歇去了呢？』禪師說：『你得到什麼，印證不休歇去呢？』 問忠座主講什麼經。回答：《法華經》。禪師說：『若有說法華經處，我現寶塔，當爲證明。大德講什麼人證明？』忠座主無言以對（法燈禪師說：『感謝和尚的燈明』）。 龍濟修禪師 【頌】當初與法眼禪師一同參訪地藏禪師，所得到的自認為已經達到極致。等到一同告辭前往建陽的途中，談話時，法眼禪師忽然問道：『古人說萬象之中獨露身，是撥萬象不撥萬象？』修禪師說：『不撥。』法眼禪師說：『說什麼撥不撥？』修禪師茫然不知所措，又回到地藏禪師處。地藏禪師問：『你離開沒多久，為什麼又回來了？』修禪師說：『有事。』
【English Translation】 English version: Mountain Master Xiu said, 'Clearly knowing the principle that birth is non-birth, why is one still swept away by the flow of birth and death?' Chan Master Xiu said, 'Bamboo shoots will eventually become bamboo. Can they be used as bamboo strips now?' The Master said, 'You should realize it yourself later.' Mountain Master Xiu said, 'What I see is only this much. What is your intention, Venerable?' The Master pointed and said, 'This is the supervisor's room, and that is the cook's room.' Mountain Master Xiu immediately bowed and thanked him. Once, as the Master was walking, the monks followed him. He said to the assembly, 'What words did the ancients have that we can discuss?' At that time, Venerable Congyi came out from the assembly, intending to ask a question. The Master said, 'This hairless donkey.' Congyi suddenly awakened. Chan Master Xiufu of Qingliang He once said to himself, 'If one still clings to verbal explanations, one is bound by the raft. If one seeks stillness and tranquility, one fears falling into emptiness. Since advancing and retreating are both difficult, which should one abandon?' Therefore, he sought out masters and relied on Chan Master Dizang, but after a year, he did not attain enlightenment and even became ill. He entered the Nirvana Hall. One night, Dizang went to see him and asked, 'Are you at peace, Venerable Fu?' The Master said, 'I am troubled because of the Venerable.' Dizang pointed to the lantern and said, 'Do you see it?' The Master said, 'I see it.' Dizang said, 'Even this is not troubling.' The Master had an awakening upon hearing these words. A monk asked, 'What did the ancients attain that they immediately ceased their activities?' The Master said, 'What do you attain that you certify without ceasing?' He asked Layman Zhong what sutra he was lecturing on. He replied, 'The Lotus Sutra.' The Master said, 'If there is a place where the Lotus Sutra is being preached, I will appear as a jeweled pagoda to bear witness. What person does the Great Virtue lecture for to bear witness?' Zhong was speechless. (Chan Master Fadeng said, 'Thank you for the Venerable's lamp illumination.') Chan Master Xiu of Longji [Verse] Initially, he and Chan Master Fayan both studied with Chan Master Dizang, and what he attained he considered to be the ultimate. When they bid farewell together to go to Jianyang, during their conversation, Fayan suddenly asked, 'The ancients said, 'The self is uniquely revealed within the myriad phenomena.' Is it rejecting the myriad phenomena or not rejecting them?' Xiu said, 'Not rejecting.' Fayan said, 'What are you talking about, rejecting or not rejecting?' Xiu was at a loss and returned to Dizang. Dizang asked, 'You haven't been gone long, why have you returned?' Xiu said, 'There is something.'
未決。豈憚䟦涉山川。藏曰。汝䟦涉許多山川。也還不惡。師未諭旨。乃問。古人道萬象之中獨露身。意旨如何。藏曰。汝道古人撥萬象不撥萬象。師曰不撥。藏曰。兩個也。師駭然。沉思而卻問。未審古人撥萬象不撥萬象。藏曰。汝喚甚麼作萬象。師方省悟。再辭地藏。覲於法眼。眼語意。與地藏開示。前後如一。
【頌】上堂。具足凡夫法。凡夫不知。具足聖人法。聖人不會。聖人若會。即是凡夫。凡夫若知。即是聖人。此兩語。一理二義。若人辨得。不妨于佛法中。有個入處。若辨不得。莫道不疑好。珍重。
○問僧甚處來。曰翠巖。師曰。翠巖有何言句示徒。曰尋常道。出門逢彌勒。入門見釋迦。師曰。與么道。又爭得。曰和尚又如何。師曰。出門逢阿誰。入門見甚麼。僧于言下有省。
○上堂。聲色不到處。病在見聞。言詮不及處。過在唇吻。僧問。離卻聲色。請和尚道。師曰。聲色里問將來。
【頌】問劫火洞然。大千俱壞。未審這個還壞也無。師曰不壞。曰為甚麼不壞。師曰。為同於大千。
○上堂。捲簾除卻障。閉戶生窒礙。祇這障與礙。古今無人會。會得是障礙。不會不自在。
○僧問。古鏡未磨時如何。師曰。照破天地。曰磨后如何。師曰。黑漆漆地。
【現代漢語翻譯】 現代漢語譯本：未決。豈能害怕跋涉山川。地藏（人名，禪師）說：『你跋涉了許多山川，也還不壞。』 師父（指法眼文益禪師）沒有領悟其中的旨意，於是問道：『古人說「萬象之中獨露身」，意旨如何？』 地藏（人名，禪師）說：『你說古人撥弄萬象還是不撥弄萬象？』 師父說：『不撥弄。』 地藏（人名，禪師）說：『兩個都是。』 師父驚駭，沉思后反問道：『不知古人撥弄萬象還是不撥弄萬象？』 地藏（人名，禪師）說：『你把什麼叫做萬象？』 師父這才醒悟。再次告別地藏（人名，禪師），去拜見法眼（人名，禪師）。法眼（人名，禪師）的言語意旨，與地藏（人名，禪師）的開示，前後一致。
【頌】上堂說法。具足凡夫的法則，凡夫卻不知道；具足聖人的法則，聖人卻不會運用。聖人如果明白了，那就是凡夫；凡夫如果知道了，那就是聖人。這兩句話，一個道理，兩種意義。如果有人能夠辨別清楚，或許能在佛法中，有個入門的地方。如果辨別不清楚，最好不要輕易懷疑。珍重。
有僧人問：『從哪裡來？』 回答說：『翠巖（地名，寺廟名）。』 師父說：『翠巖（地名，寺廟名）有什麼言語開示徒弟？』 回答說：『平常說，出門遇到彌勒（佛教菩薩名），入門見到釋迦（佛教創始人）。』 師父說：『這樣說，又有什麼用呢？』 回答說：『和尚您又怎麼說呢？』 師父說：『出門遇到誰？入門見到什麼？』 僧人聽了這些話，當下有所領悟。
上堂說法。聲音和色彩無法到達的地方，毛病在於見和聞；言語詮釋無法表達的地方，過錯在於嘴唇和舌頭。有僧人問：『離開聲音和色彩，請和尚說。』 師父說：『在聲音和色彩里問將來。』
【頌】有人問：『劫火洞然，大千世界都毀壞了，不知道這個（指本性）還會毀壞嗎？』 師父說：『不會毀壞。』 問：『為什麼不會毀壞？』 師父說：『因為它與大千世界相同。』
上堂說法。捲起簾子除去遮蔽，關上門卻產生阻礙。只是這遮蔽和阻礙，古今沒有人明白。明白了就是障礙，不明白就不自在。
有僧人問：『古鏡未磨的時候怎麼樣？』 師父說：『照破天地。』 問：『磨了以後怎麼樣？』 師父說：『黑漆漆地。』
【English Translation】 English version: Undecided. How could one fear traversing mountains and rivers? Dizang (name of a person, a Chan master) said, 'You have traversed many mountains and rivers, and it's not bad.' The Master (referring to Fayan Wenyi, a Chan master) did not understand the meaning, so he asked, 'The ancients said, 'The self is uniquely revealed within the myriad phenomena.' What is the meaning of this?' Dizang (name of a person, a Chan master) said, 'Do you say that the ancients manipulate the myriad phenomena or do not manipulate them?' The Master said, 'Do not manipulate.' Dizang (name of a person, a Chan master) said, 'Both are.' The Master was shocked, pondered, and then asked in return, 'I wonder if the ancients manipulate the myriad phenomena or do not manipulate them?' Dizang (name of a person, a Chan master) said, 'What do you call the myriad phenomena?' The Master then realized. He bid farewell to Dizang (name of a person, a Chan master) again and went to see Fayan (name of a person, a Chan master). Fayan's (name of a person, a Chan master) words and meaning were consistent with Dizang's (name of a person, a Chan master) teachings.
[Verse] Ascending the hall to preach. Fully possessing the laws of ordinary people, yet ordinary people do not know them; fully possessing the laws of sages, yet sages do not know how to use them. If sages understand, they are ordinary people; if ordinary people know, they are sages. These two sentences, one principle, two meanings. If someone can distinguish them clearly, perhaps they can find a place to enter in the Buddha-dharma. If you cannot distinguish them clearly, it is best not to doubt easily. Treasure this.
A monk asked, 'Where do you come from?' He replied, 'Cuiyan (name of a place, name of a temple).' The Master said, 'What words does Cuiyan (name of a place, name of a temple) use to instruct his disciples?' He replied, 'He usually says, 'Going out the door, you meet Maitreya (name of a Buddhist bodhisattva); entering the door, you see Shakyamuni (name of the founder of Buddhism).' The Master said, 'What's the use of saying that?' He replied, 'What do you say, Master?' The Master said, 'Who do you meet going out the door? What do you see entering the door?' The monk had some understanding upon hearing these words.
Ascending the hall to preach. Where sound and color cannot reach, the problem lies in seeing and hearing; where words cannot express, the fault lies in the lips and tongue. A monk asked, 'Leaving aside sound and color, please tell us, Master.' The Master said, 'Ask about it in sound and color.'
[Verse] Someone asked, 'When the fire of the kalpa blazes and the great chiliocosm is destroyed, I wonder if this (referring to the original nature) will also be destroyed?' The Master said, 'It will not be destroyed.' He asked, 'Why will it not be destroyed?' The Master said, 'Because it is the same as the great chiliocosm.'
Ascending the hall to preach. Rolling up the curtain removes the obstruction, but closing the door creates hindrance. Only this obstruction and hindrance, no one has understood throughout the ages. Understanding it is an obstacle, not understanding it is not at ease.
A monk asked, 'What is it like when an ancient mirror has not been polished?' The Master said, 'It illuminates heaven and earth.' He asked, 'What is it like after it has been polished?' The Master said, 'Pitch black.'
○師有頌曰。風動心搖樹。云生性起塵。若明今日事。昧卻本來人。
○萬法是心光。諸緣唯性曉。本無迷悟人。祇要今日了。
延慶傳殷禪師
僧問。見色便見心。燈籠是色。那個是心。師曰。汝不會古人意。曰如何是古人意。師曰。燈籠是心。
【頌】問若能轉物。即同如來。未審轉甚麼物。師曰。道甚麼。僧擬進語。師曰。這漆桶(此一則。按頌古。第一卷楞嚴經章內)。
南臺守安禪師
僧問。寂寂無依時如何。師曰。寂寂底聻。因示頌曰。南臺靜坐一爐香。終日凝然萬慮亡。不是息心除妄想。都緣無事可思量。
廣平玄旨禪師
上堂。還有人證明么。若有人證明。亦免孤負上祖。埋沒後來。若是尋言數句。大藏分明。若是祖宗門中。怪及甚麼處恁么道。亦是傍瞥之辭。
○僧問。如何是廣平境。師曰。地負名山秀。溪連海水清。曰如何是境中人。師曰。汝問我答。
○問如何是法身體。師曰。廓落虛空絕點瑕。曰如何是體中物。師曰。一輪明月散秋江。曰未審體與物分不分。師曰。適來道甚麼。曰恁么則不分也。師曰。穿耳胡僧笑點頭。
靈峰志恩禪師
僧問。如何是佛。師曰。更是阿誰。曰既然如此。為甚麼迷妄有差
【現代漢語翻譯】 現代漢語譯本
○ 禪師有偈語說：『風吹動，心搖晃樹木；云產生，自性生起塵埃。如果明白今天的事情，就迷惑了本來面目的人。』 ○ 『萬法是心的光明，各種因緣唯有自性才能明瞭。本來就沒有迷惑和覺悟的人，只要今天明白了就行。』 延慶傳殷禪師 有僧人問：『見到色就見到了心，燈籠是色，哪個是心？』 禪師說：『你不會古人的意思。』 僧人說：『如何是古人的意思？』 禪師說：『燈籠是心。』 【頌】有人問：『如果能夠轉化外物，就與如來一樣。』 未審轉化什麼外物？ 禪師說：『說什麼？』 僧人想要說話，禪師說：『這漆桶！』(此一則，按《頌古》第一卷《楞嚴經》章內) 南臺守安禪師 有僧人問：『寂靜無所依靠的時候如何？』 禪師說：『寂靜的是什麼？』 於是作偈語說：『南臺**（地名）一爐香，終日凝然萬慮亡。不是息心除妄想，都緣無事可思量。』 廣平玄旨禪師 禪師上堂說法：『還有人證明嗎？ 如果有人證明，也免得辜負了上代祖師，埋沒了後人。 如果是尋章摘句，大藏經里分明記載。 如果是祖師門下，奇怪到什麼地步？ 這樣說，也是旁敲側擊的言辭。』 ○ 有僧人問：『如何是廣平（地名）的境界？』 禪師說：『地憑藉名山而秀麗，溪流連線海水而清澈。』 僧人說：『如何是境界中的人？』 禪師說：『你問我答。』 ○ 問：『如何是法身體？』 禪師說：『廓然空寂沒有一點瑕疵。』 僧人說：『如何是體中的事物？』 禪師說：『一輪明月灑滿秋天的江面。』 僧人說：『不知法體與事物分不分？』 禪師說：『剛才說什麼？』 僧人說：『這樣說來是不分的。』 禪師說：『穿耳的胡僧笑著點頭。』 靈峰志恩禪師 有僧人問：『如何是佛？』 禪師說：『更是誰？』 僧人說：『既然如此，為什麼迷惑和虛妄有差別？』
【English Translation】 English version
○ The Master has a verse saying: 'The wind moves, the mind shakes the trees; the clouds arise, the nature gives rise to dust. If you understand today's affairs, you obscure the original person.' ○ 'All dharmas are the light of the mind, all conditions are only understood by the nature. Originally, there are no deluded or enlightened people, just understand today.' Zen Master Chuanyin of Yanqing A monk asked: 'Seeing form is seeing mind, the lantern is form, which is the mind?' The Master said: 'You do not understand the meaning of the ancients.' The monk said: 'What is the meaning of the ancients?' The Master said: 'The lantern is the mind.' [Verse] Someone asked: 'If one can transform things, one is the same as the Tathagata.' I don't know what things to transform? The Master said: 'What are you saying?' The monk was about to speak, the Master said: 'This lacquer bucket!' (This one, according to the chapter in the Shurangama Sutra, Volume 1 of the Song Gu) Zen Master Shouan of Nantai A monk asked: 'What is it like when it is lonely and without reliance?' The Master said: 'What is lonely?' Then he showed a verse saying: 'Nantai** (place name) is a censer of incense, all day long it is still and myriad thoughts are gone. It is not stopping the mind and eliminating delusions, it is all because there is nothing to think about.' Zen Master Xuanzhi of Guangping The Master ascended the hall and said: 'Is there anyone to prove it? If someone proves it, they will also avoid disappointing the previous ancestors and burying the later generations. If it is searching for words and phrases, it is clearly recorded in the Tripitaka. If it is in the ancestral gate, what is so strange about it? Saying it this way is also a tangential remark.' ○ A monk asked: 'What is the realm of Guangping (place name)?' The Master said: 'The land relies on famous mountains to be beautiful, and the streams connect to the sea to be clear.' The monk said: 'What is the person in the realm?' The Master said: 'You ask, I answer.' ○ Asked: 'What is the Dharmakaya?' The Master said: 'Vast and empty, without a single flaw.' The monk said: 'What is the thing in the body?' The Master said: 'A round bright moon scatters across the autumn river.' The monk said: 'I don't know if the body and things are divided or not?' The Master said: 'What did you say just now?' The monk said: 'So they are not divided.' The Master said: 'The ear-pierced barbarian monk smiles and nods.' Zen Master Zhien of Lingfeng A monk asked: 'What is Buddha?' The Master said: 'Who else is it?' The monk said: 'Since this is the case, why are delusion and illusion different?'
殊。師曰。但自不亡羊。何須泣岐路。
○問如何是靈峰境。師曰。萬疊青山如釘出。兩條綠水若圖成。曰如何是境中人。師曰。明明密密。密密明明。
報劬玄應禪師
僧問。如何是第一義。師曰。如何是第一義。曰學人請益。師何以倒問學人。師曰。汝適來請益甚麼。曰第一義。師曰。汝謂之倒問邪。
報恩宗顯禪師
僧問。離四句絕百非。請師道。師曰。青紅花滿庭。
○問不涉思量處。從上宗乘。請師直道。師良久。僧曰。恁么則聽響之流。徒勞側耳。師曰。早是粘泥。
太平清海禪師
僧問。古人道。不從請益得。祖師為甚麼道誰得作佛。師曰。悟了方知。
○問從上宗乘。次第指授。未審今日如何舉唱。師曰。透出白雲深洞里。名花異草嶺頭生。
興陽道欽禪師
僧問。如何是興陽境。師曰。松竹乍栽山影綠。水流穿過院庭中。
○問如何是佛。師曰。更是甚麼。
歸宗道詮禪師
僧問深山巖谷中。還有佛法也無。師曰無。曰佛法遍在一切處。為甚麼卻無。師曰。無人到。
○問如何是學人自己。師曰。床窄先臥。粥稀後坐。
天平山從漪禪師
僧問。大眾云合。集談何事。師曰。香菸起處
【現代漢語翻譯】 殊。師說：『只要自己不迷失本性（亡羊），何必為歧路而哭泣呢？』
○問：『什麼是靈峰的境界？』師說：『重重疊疊的青山彷彿用釘子釘出來一樣，兩條綠水宛如畫成的一般。』問：『什麼是境界中的人？』師說：『明明密密，密密明明。』
報劬玄應禪師
僧人問：『什麼是第一義？』師說：『什麼是第一義？』僧人說：『學人請教，禪師為何反問學人？』師說：『你剛才請教什麼？』答：『第一義。』師說：『你認為這是反問嗎？』
報恩宗顯禪師
僧人問：『離開四句，斷絕百非，請禪師開示。』師說：『青紅色的花開滿了庭院。』
○問：『不涉及思量之處，從上的宗門心法，請禪師直截了當地開示。』禪師沉默良久。僧人說：『這樣說來，那些只聽聲音的人，豈不是白費力氣側耳傾聽？』師說：『早已是粘著泥土了。』
太平清海禪師
僧人問：『古人說，不從請教中得到，祖師為什麼說誰能成佛？』師說：『領悟了才知道。』
○問：『從上的宗門心法，次第指點傳授，不知今天如何舉揚？』師說：『透出白雲深洞里，名花異草嶺頭生。』
興陽道欽禪師
僧人問：『什麼是興陽的境界？』師說：『松竹剛剛栽種，山影一片翠綠，流水穿過院落庭院之中。』
○問：『什麼是佛？』師說：『更是什麼？』
歸宗道詮禪師
僧人問：『深山巖谷中，還有佛法嗎？』師說：『沒有。』問：『佛法遍在一切處，為什麼卻沒有？』師說：『沒有人到。』
○問：『什麼是學人自己？』師說：『床窄先睡，粥少後坐。』
天平山從漪禪師
僧人問：『大眾雲集，聚集談論什麼事？』師說：『香菸升起的地方。』
【English Translation】 Master said, 'Just don't lose your sheep (本性, ben xing, original nature), why weep at the crossroads?'
A monk asked, 'What is the realm of Lingfeng (靈峰, ling feng, a place name)?' The master said, 'Ten thousand layers of green mountains seem to be nailed out, two green rivers seem to be drawn.' The monk asked, 'What is the person in the realm?' The master said, 'Clearly dense, densely clear.'
Chan Master Xuanying (玄應, xuan ying) of Baoqu (報劬, bao qu, a place name)
A monk asked, 'What is the first principle?' The master said, 'What is the first principle?' The monk said, 'This student asks for instruction, why does the master ask the student in return?' The master said, 'What did you ask for instruction just now?' The monk replied, 'The first principle.' The master said, 'Do you consider this a counter-question?'
Chan Master Zongxian (宗顯, zong xian) of Bao'en (報恩, bao en, a place name)
A monk asked, 'Apart from the four phrases and cutting off the hundred negations, please tell me, Master.' The master said, 'Red and blue flowers fill the courtyard.'
A monk asked, 'Where thought does not reach, the ancestral vehicle from above, please, Master, speak directly.' The master was silent for a long time. The monk said, 'In that case, those who only listen to sounds are wasting their effort in straining their ears.' The master said, 'It's already sticking to the mud.'
Chan Master Qinghai (清海, qing hai) of Taiping (太平, tai ping, a place name)
A monk asked, 'The ancients said, 'It is not obtained from asking for instruction.' Why did the patriarch say, 'Who can become a Buddha?'' The master said, 'You will know when you are enlightened.'
A monk asked, 'The ancestral vehicle from above, instructed and transmitted in order, how will it be proclaimed today?' The master said, 'Penetrating the deep cave of white clouds, famous flowers and exotic grasses grow on the mountain ridge.'
Chan Master Daoqin (道欽, dao qin) of Xingyang (興陽, xing yang, a place name)
A monk asked, 'What is the realm of Xingyang?' The master said, 'Pine and bamboo are newly planted, the mountain shadows are green, and the flowing water passes through the courtyard.'
A monk asked, 'What is Buddha?' The master said, 'What else is it?'
Chan Master Daoquan (道詮, dao quan) of Guizong (歸宗, gui zong, a place name)
A monk asked, 'In the deep mountains and valleys, is there still the Buddha-dharma?' The master said, 'No.' The monk asked, 'The Buddha-dharma pervades everywhere, why is it not there?' The master said, 'No one goes there.'
A monk asked, 'What is the student's self?' The master said, 'Sleep first if the bed is narrow, sit later if the congee is thin.'
Chan Master Congyi (從漪, cong yi) of Tianping Mountain (天平山, tian ping shan, a place name)
A monk asked, 'The assembly gathers, what are they discussing?' The master said, 'Where the incense smoke rises.'
森羅見(師有一則評頌機緣。見六卷西院明章內)。
圓通德禪師
上堂。諸上座。明取道眼好。是行指令碼分事。道眼若未明。有甚麼用處。祇是移盤吃飯漢。道眼若明。有何障礙。若未明得。強說多端。也無用處。無事切須尋究。
奉先慧同禪師
僧問。教中道。唯一堅密身。一切塵中見。又道佛身充滿於法界。普現一切群生前。於此二途。請師說。師曰。唯一堅密身。一切塵中見。
九峰義詮禪師
僧問。如何是祖師西來意。師曰。有力者負之而趨。
隆壽法騫禪師
上堂。今日隆壽出世。三世諸佛。森羅萬象。同時出世。同時轉法輪。諸人還見么。僧問。如何是隆壽境。師曰。無汝插足處。曰如何是境中人。師曰。未識境在。
○有僧來參。次日請問心要。師曰。昨日相逢序起居。今朝相見事還如。如何卻覓呈心要。心要如何特地疏。
(會元八卷終)
禪宗正脈卷第四 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第五
南嶽溈仰宗
溈山靈祐禪師
始究大小乘教。后參百丈。丈一見。許之入室。遂居參學之首。
【頌】侍立次。丈問誰。師曰某甲。丈曰。汝撥爐中有火否。師
【現代漢語翻譯】 森羅見（師有一則評頌機緣。見六卷西院明章內）。
圓通德禪師
上堂。諸上座。明取道眼好。是行指令碼分事。道眼若未明。有甚麼用處。祇是移盤吃飯漢。道眼若明。有何障礙。若未明得。強說多端。也無用處。無事切須尋究。
奉先慧同禪師
僧問。教中道。唯一堅密身。一切塵中見。又道佛身充滿於法界。普現一切群生前。於此二途。請師說。師曰。唯一堅密身。一切塵中見。
九峰義詮禪師
僧問。如何是祖師西來意。師曰。有力者負之而趨。
隆壽法騫禪師
上堂。今日隆壽出世。三世諸佛。森羅萬象。同時出世。同時轉法輪。諸人還見么。僧問。如何是隆壽境。師曰。無汝插足處。曰如何是境中人。師曰。未識境在。
○有僧來參。次日請問心要。師曰。昨日相逢序起居。今朝相見事還如。如何卻覓呈心要。心要如何特地疏。
（會元八卷終）
禪宗正脈卷第四 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第五
南嶽溈仰宗
溈山靈祐禪師
始究大小乘教。后參百丈。丈一見。許之入室。遂居參學之首。
【頌】侍立次。丈問誰。師曰某甲。丈曰。汝撥爐中有火否。師
【English Translation】 Senluo Jian (The master has a story about evaluating and praising opportunities. See Mingzhang in the Sixth Volume of the West Courtyard).
Zen Master Yuantong De
Entering the hall, the master said, 'Esteemed monks, it is good to clearly grasp the Dharma Eye. This is a matter of acting according to the script. If the Dharma Eye is not clear, what is the use? You are just rice-eating people who move their bowls. If the Dharma Eye is clear, what obstacles are there? If you have not understood, it is useless to speak at length. You must seek and investigate when there is nothing to do.'
Zen Master Fengxian Huitong
A monk asked, 'The teachings say, 'The only solid and secret body is seen in all dust.' It also says, 'The Buddha's body fills the Dharma Realm and appears before all sentient beings.' Regarding these two paths, please explain, Master.' The master said, 'The only solid and secret body is seen in all dust.'
Zen Master Jiufeng Yiquan
A monk asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The master said, 'Those with strength carry it and run.'
Zen Master Longshou Faqian
Entering the hall, the master said, 'Today, Longshou appears in the world. The Buddhas of the three times (past, present, and future), all phenomena in the universe, appear in the world simultaneously and turn the Dharma wheel simultaneously. Do you all see it?' A monk asked, 'What is the realm of Longshou?' The master said, 'There is no place for you to insert your foot.' The monk asked, 'What is the person in the realm?' The master said, 'You have not yet recognized where the realm is.'
○ A monk came to visit. The next day, he asked for the essence of the mind. The master said, 'Yesterday we met and exchanged greetings. Today we meet again, and things are still the same. Why do you seek to present the essence of the mind? Why make the essence of the mind especially distant?'
(End of the Eighth Volume of Huiyuan)
The Orthodox Lineage of Zen Buddhism, Volume 4 Supplement to the Buddhist Canon Continued, Volume 85, No. 1593, The Orthodox Lineage of Zen Buddhism
The Orthodox Lineage of Zen Buddhism, Volume 5
Nanyue Weiyang School
Zen Master Weishan Lingyou
He initially studied the teachings of the Hinayana and Mahayana. Later, he visited Baizhang (Hyakujo). Baizhang (Hyakujo) approved of him at first sight and allowed him to enter his room. He then resided as the head of the students.
[Verse] While standing in attendance, Baizhang (Hyakujo) asked, 'Who is it?' The master said, 'It is I.' Baizhang (Hyakujo) said, 'Do you stir the fire in the stove?' The master
撥之曰無火。丈躬起深撥。得少火。舉以示之曰汝道無。這個聻。師由是發悟。禮謝。陳其所解。丈曰。此乃暫時岐路耳。經云。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物。不從他得。故祖師云。悟了同未悟。無心亦無法。祇是無虛妄凡聖等心。本來心法。元自備足。汝今既爾。善自護持。次日同百丈入山作務。丈曰。將得火來么。師曰。將得來。丈曰。在甚處。師乃拈一枝柴。吹兩吹。度與百丈。丈曰。如蟲御木。
【頌】司馬頭陀自湖南來。謂丈曰。頃在湖南尋得一山。名大溈。是一千五百人善知識所居之處。丈曰。老僧住得否。陀曰。非和尚所居。丈曰何也。陀曰。和尚是骨人。彼是肉山。設居徒不盈千。丈曰。吾眾中莫有人住得否。陀曰。待歷觀之時。華林覺為第一座。丈令侍者請至。問曰。此人如何。陀請謦欬一聲。行數步。陀曰不可。丈又令喚師。師時為典座。陀一見。乃曰。此正是溈山主人也。丈是夜召師入室囑曰。吾化緣在此。溈山勝境。汝當居之。嗣續吾宗。廣度後學。而華林聞之曰。某甲忝居上首。典座何得住持。丈曰。若能對眾下得一語出格。當與住持。即指凈瓶問曰。不得喚作凈瓶。汝喚作甚麼。林曰。不可喚作木𣔻也。丈乃問師。師踢倒凈瓶便出去。
丈笑曰。第一座輸卻山子也。師遂往焉。
○住後上堂。夫道人之心。質直無偽。無背無面。無詐妄心。一切時中。視聽尋常。更無委曲。亦不閉眼塞耳。但情不附物即得。從上諸聖。祇說濁邊過患。若無如許多惡覺情見想習之事。譬如秋水澄渟。清凈無為。澹濘無礙。喚他作道人。亦名無事人。時有僧問。頓悟之人更有修否。師曰。若真悟得本。他自知時。修與不修。是兩頭語。如今初心雖從緣。得一念頓悟自理。猶有無始曠劫習氣。未能頓凈。須教渠。凈除現業流識。即是修也。不可別有法。教渠修行趣向。從聞入聖。聞理深妙。心自圓明。不居惑地。縱有百千妙義。抑揚當時。此乃得坐披衣。自解作活計始得。以要言之。則實際理地。不受一塵。萬行門中。不捨一法。若也單刀直入。則凡聖情盡。體露真常。理事不二。即如如佛。
【頌】仰山問。如何是祖師西來意。師指燈籠曰。大好燈籠。仰曰。莫祇這便是么。師曰。這個是甚麼。仰曰。大好燈籠。師曰。果然不見。
○一日師謂眾曰。如許多人祇得大機。不得大用。仰山舉此語。問山下庵主曰。和尚甚麼道。意旨如何。主曰。更舉看。仰擬再舉。被庵主蹋倒。仰歸舉似師。師呵呵大笑。
【頌】師摘茶次。謂仰山曰。終日摘茶。
【現代漢語翻譯】 現代漢語譯本： 趙州（音譯，地名）笑著說：『第一座寺院輸給了山子和尚了。』於是，趙州禪師便前往該寺院。
○ 住持寺院后，趙州禪師上堂說法：『道人的心，質樸正直，沒有虛偽，沒有陽奉陰違，沒有欺詐之心。任何時候，所見所聞都很平常，沒有刻意扭曲。也不閉眼塞耳，只要情不執著于外物就可以了。』
『從前的聖賢，只是說執著於世俗的過患。如果沒有那麼多的惡念、情見、妄想和習氣，就像秋天的水一樣清澈平靜，清凈無為，淡泊寧靜，沒有阻礙。這樣的人可以稱作道人，也可以叫做無事人。』
當時有僧人問：『頓悟的人還需要修行嗎？』
趙州禪師說：『如果真的領悟了根本，他自然知道時機。修與不修，是兩種不同的說法。現在初學者雖然從因緣中，得到一念頓悟自性真理，但還有無始以來的習氣，不能立刻清除乾淨。必須教他清除現在的業力和流動的意識，這就是修行。』
『不可另外有方法，教他修行趨向。從聽聞佛法進入聖境，聽聞的道理深奧微妙，心自然圓滿光明，不滯留在迷惑之地。縱然有百千種精妙的義理，在當時加以讚揚，這才是得到座位披上袈裟，自己懂得如何生活開始。』
『如果要用簡要的話來說，那就是在實際的真如理體上，不接受一絲塵埃；在萬行門中，不捨棄任何一法。如果單刀直入，那麼凡夫和聖人的情執都消失，本體顯露出真常，事和理不二，就是如如佛。』
【頌】仰山（音譯，人名）問：『如何是祖師西來意？（禪宗用語，指達摩祖師從印度來到中國的真正目的）』
趙州禪師指著燈籠說：『好一個燈籠。』
仰山說：『莫非這就是（祖師西來意）嗎？』
趙州禪師說：『這個是什麼？』
仰山說：『好一個燈籠。』
趙州禪師說：『果然沒看見（祖師西來意）。』
○ 一天，趙州禪師對眾人說：『這麼多人只是得到大的機會，卻沒有得到大的作用。』
仰山舉出這句話，問山下的庵主說：『和尚（指趙州禪師）說什麼？意旨是什麼？』
庵主說：『你再舉一次看看。』
仰山打算再說一次，被庵主踢倒。仰山回去告訴趙州禪師，趙州禪師呵呵大笑。
【頌】趙州禪師正在採茶，對仰山說：『終日採茶。』
【English Translation】 English version: Zhao Zhou (transliteration, place name) laughed and said, 'The first monastery has been lost to Monk Shanzi.' Thereupon, Zen Master Zhao Zhou went to that monastery.
○ After becoming the abbot, Zen Master Zhao Zhou ascended the Dharma hall and said: 'The mind of a Daoist is simple and honest, without hypocrisy, without duplicity, without deceitful thoughts. At all times, what is seen and heard is ordinary, without deliberate distortion. Neither closing the eyes nor blocking the ears, it is enough that emotions do not cling to external objects.'
'The sages of the past only spoke of the faults of clinging to the mundane. If there were not so many evil thoughts, emotional views, delusions, and habitual tendencies, it would be like autumn water, clear and still, pure and without action, serene and unobstructed. Such a person can be called a Daoist, or a person without affairs.'
At that time, a monk asked: 'Does a person who has sudden enlightenment still need to cultivate?'
Zen Master Zhao Zhou said: 'If one truly understands the root, he will naturally know the time. Cultivation or non-cultivation are two different ways of speaking. Now, although a beginner obtains a sudden enlightenment of self-nature from conditions, there are still beginningless habitual tendencies that cannot be completely eliminated immediately. It is necessary to teach him to purify the present karma and flowing consciousness, and this is cultivation.'
'There should not be another method to teach him to cultivate and strive towards. Entering the realm of the sacred from hearing the Dharma, the principles heard are profound and subtle, and the mind naturally becomes complete and bright, not dwelling in the land of delusion. Even if there are hundreds of thousands of wonderful meanings, praising them at that time, this is to obtain a seat and wear the robe, and to understand how to live one's life.'
'If one were to speak concisely, it would be that in the actual realm of true suchness, not a single speck of dust is accepted; in the gate of myriad practices, not a single Dharma is abandoned. If one were to enter directly with a single blade, then the emotional attachments of ordinary beings and sages would disappear, the essence would reveal true constancy, and phenomena and principle would be non-dual, which is the Thus Come One (Tathagata).'
[Verse] Yangshan (transliteration, personal name) asked: 'What is the meaning of the Patriarch's coming from the West? (Zen term, referring to Bodhidharma's true purpose in coming to China from India)'
Zen Master Zhao Zhou pointed to the lantern and said: 'What a fine lantern.'
Yangshan said: 'Could this be it?'
Zen Master Zhao Zhou said: 'What is this?'
Yangshan said: 'What a fine lantern.'
Zen Master Zhao Zhou said: 'Indeed, you do not see (the meaning of the Patriarch's coming from the West).'
○ One day, Zen Master Zhao Zhou said to the assembly: 'So many people only obtain great opportunity, but do not obtain great function.'
Yangshan cited this statement and asked the hermit at the hermitage at the foot of the mountain: 'What did the Abbot (referring to Zen Master Zhao Zhou) say? What is the meaning?'
The hermit said: 'Say it again and let me see.'
Yangshan was about to say it again, but was kicked down by the hermit. Yangshan went back and told Zen Master Zhao Zhou, and Zen Master Zhao Zhou laughed heartily.
[Verse] Zen Master Zhao Zhou was picking tea and said to Yangshan: 'Picking tea all day long.'
祇聞子聲。不見子形。仰撼茶樹。師曰。子祇得其用。不得其體。仰曰。未審和尚如何。師良久。仰曰。和尚祇得其體。不得其用。師曰。放子三十棒。仰曰。和尚棒。某甲吃。某甲棒。教誰吃。師曰。放子三十棒△師坐次。仰山入來。師曰。寂子速道。莫入陰界。仰曰。慧寂信亦不立。師曰。子信了不立。不信不立。仰曰。祇是慧寂。更信阿誰。師曰。若恁么。即是定性聲聞。仰曰。慧寂佛亦不立。
○師問仰山。涅槃經四十卷。多少是佛說。多少是魔說。仰曰。總是魔說。師曰。已后無人奈子何。仰曰。慧寂即一期之事。行履在甚麼處。師曰。祇貴子眼正。不說子行履。
【頌】師問仰山。何處來。仰曰。田中來。師曰。禾好刈也未。仰作刈禾勢。師曰。汝適來作青見作黃見。作不青不黃見。仰曰。和尚背後是甚麼。師曰。子還見么。仰拈禾穗曰。和尚何曾問這個。師曰。此是鵝王擇乳。
【頌】師問仰曰。天寒人寒。仰曰。大家在這裡。師曰。何不直說。仰曰。適來也不曲。和尚如何。師曰。直須隨流。
【頌】上堂。仲冬嚴寒年年事。晷運推移事若何。仰山進前叉手而立。師曰。我情知汝答這話不得。香嚴曰。某甲偏答得這話。師躡前問。嚴亦進前叉手而立。師曰。賴遇寂子不會。
【現代漢語翻譯】 現代漢語譯本： 只聽見你的聲音，卻看不見你的形體。你向上搖動茶樹。師父說：『你只得到了它的作用，沒有得到它的本體。』仰山（慧寂）說：『不知道和尚您怎麼樣？』師父沉默了很久。仰山（慧寂）說：『和尚您只得到了它的本體，沒有得到它的作用。』師父說：『打你三十棒！』仰山（慧寂）說：『和尚的棒，我來吃；我的棒，教誰吃？』師父說：『打你三十棒！』師父坐著的時候，仰山（慧寂）走進來。師父說：『慧寂，快說，不要墮入陰界！』仰山（慧寂）說：『慧寂連信都不立。』師父說：『你信了不立，不信也不立。』仰山（慧寂）說：『只是慧寂，更信誰呢？』師父說：『如果這樣，你就是定性聲聞。』仰山（慧寂）說：『慧寂連佛都不立。』
師父問仰山（慧寂）：《涅槃經》四十卷，多少是佛說的，多少是魔說的？仰山（慧寂）說：『全是魔說的。』師父說：『以後沒人能奈何你了。』仰山（慧寂）說：『慧寂只是一期之事，行履在什麼地方？』師父說：『只貴你的眼光正，不說你的行履。』
【頌】師父問仰山（慧寂）：從哪裡來？仰山（慧寂）說：『田里來。』師父說：『稻禾好割了嗎？』仰山（慧寂）做了個割稻禾的姿勢。師父說：『你剛才作青見，作黃見，還是作不青不黃見？』仰山（慧寂）說：『和尚背後是什麼？』師父說：『你還看見嗎？』仰山（慧寂）拿起稻穗說：『和尚何曾問這個？』師父說：『這是鵝王擇乳。』
【頌】師父問仰山（慧寂）說：天寒冷，人寒冷。仰山（慧寂）說：『大家在這裡。』師父說：『為什麼不直說？』仰山（慧寂）說：『剛才也不曲折，和尚您怎麼樣？』師父說：『必須隨順流。』
【頌】師父上堂說法。仲冬嚴寒是每年的事，日影執行推移，事情怎麼樣了？仰山（慧寂）走上前叉手而立。師父說：『我早就知道你回答不了這話。』香嚴說：『我偏能回答這話。』師父重複剛才的問題，香嚴也走上前叉手而立。師父說：『幸虧慧寂不會。』
【English Translation】 English version: I only hear your voice, but I do not see your form. You shake the tea tree upwards. The master said, 'You only obtained its function, not its substance.' Yangshan (Huiji) said, 'I do not know how the master is?' The master was silent for a long time. Yangshan (Huiji) said, 'The master only obtained its substance, not its function.' The master said, 'Give you thirty blows!' Yangshan (Huiji) said, 'The master's stick, I will take; whose stick shall I teach to take?' The master said, 'Give you thirty blows!' When the master was sitting, Yangshan (Huiji) came in. The master said, 'Huiji, speak quickly, do not fall into the realm of darkness!' Yangshan (Huiji) said, 'Huiji does not even establish belief.' The master said, 'You believe and do not establish, do not believe and do not establish.' Yangshan (Huiji) said, 'It is just Huiji, who else should I believe?' The master said, 'If so, then you are a fixed-nature Śrāvaka (聲聞, disciple who attains enlightenment by hearing the teachings).' Yangshan (Huiji) said, 'Huiji does not even establish Buddha.'
The master asked Yangshan (Huiji), 'Of the forty volumes of the Nirvana Sutra (涅槃經, scripture on the final liberation), how much is spoken by the Buddha, and how much is spoken by the demon?' Yangshan (Huiji) said, 'All of it is spoken by the demon.' The master said, 'No one will be able to do anything to you in the future.' Yangshan (Huiji) said, 'Huiji is only a matter of one lifetime, where is the conduct?' The master said, 'Only value the correctness of your eyes, do not speak of your conduct.'
[Verse] The master asked Yangshan (Huiji), 'Where do you come from?' Yangshan (Huiji) said, 'From the field.' The master said, 'Is the rice easy to harvest?' Yangshan (Huiji) made a gesture of harvesting rice. The master said, 'Did you just make a green view, a yellow view, or a non-green non-yellow view?' Yangshan (Huiji) said, 'What is behind the master?' The master said, 'Do you still see it?' Yangshan (Huiji) picked up a rice stalk and said, 'When did the master ever ask this?' The master said, 'This is the swan king selecting milk.'
[Verse] The master asked Yangshan (Huiji), 'The weather is cold, people are cold.' Yangshan (Huiji) said, 'Everyone is here.' The master said, 'Why not speak directly?' Yangshan (Huiji) said, 'It was not crooked just now, how is the master?' The master said, 'Must follow the flow.'
[Verse] The master ascended the hall to preach. Midwinter's severe cold is an annual event, the movement of the sun's shadow shifts, how are things? Yangshan (Huiji) stepped forward, folded his hands, and stood. The master said, 'I knew you could not answer this question.' Xiangyan said, 'I can answer this question.' The master repeated the previous question, and Xiangyan also stepped forward, folded his hands, and stood. The master said, 'Fortunately, Huiji does not understand.'
【評】【頌】師一日見劉鐵磨來。師曰。老㹀牛。汝來也。磨曰。來日臺山大會齋。和尚還去么。師乃放身作臥勢。磨便出去。
【頌】僧問。如何是道。師曰。無心是道。曰某甲不會。師曰。會取不會底好。曰如何是不會底。師曰。祇汝是。不是別人。復曰。今時人但直下體取不會底。正是汝心。正是汝佛。若向外得一知一解將為禪道。且沒交涉。名運糞入。不名運糞出。污汝心田。所以道不是道。
【頌】問如何是百丈真。師下禪床叉手立。曰如何是和尚真。師卻坐。
○師坐次。仰山從方丈前過。師曰。若是百丈先師見子。須吃痛棒始得。仰曰。即今事作么生。師曰。合取兩片皮。仰曰。此恩難報。師曰。非子不才。乃老僧年邁。仰曰。今日親見百丈師翁來。師曰。子向甚麼處見。仰曰。不道見。祇是無別。師曰。始終作家。
【頌】師在百丈作典座。司馬頭陀舉野狐話問師作么生。師撼門扇三下。司馬曰。太粗生。師曰。佛法不是這個道理(按會元見百丈章。今依頌古著於此)。
【頌】仰山香嚴侍立次。師舉手曰。如今恁么者少。不恁么者多。嚴從東過西立。仰從西過東立。師曰。這個因緣三十年後。如金擲地相似。仰曰。亦須是和尚提唱始得。嚴曰。即今亦不少
【現代漢語翻譯】 現代漢語譯本： 【評】【頌】溈山靈佑禪師有一天看見劉鐵磨來了，禪師說：『老母牛，你來了。』劉鐵磨說：『來日臺山將舉行盛大的齋會，和尚您要去嗎？』禪師於是放倒身體，做出躺臥的姿勢。劉鐵磨便離開了。
【頌】有僧人問：『如何是道？』禪師說：『無心是道。』僧人說：『弟子不明白。』禪師說：『明白那不明白的才好。』僧人說：『如何是不明白的？』禪師說：『就是你。不是別人。』禪師又說：『現在的人只是直接執取那不明白的，那正是你的心，正是你的佛。如果向外求得一知半解，就當作是禪道，那就完全沒有關係了。這叫做運糞入，不叫做運糞出，污染你的心田。所以說不是道。』
【頌】有人問：『如何是百丈真？』禪師走下禪床，叉手站立。問：『如何是和尚真？』禪師又坐下。
禪師坐著的時候，仰山（慧寂，溈山靈佑弟子）從方丈前經過。禪師說：『如果是百丈先師（懷海禪師，720-814）看見你，一定要吃痛棒才行。』仰山說：『現在這件事該怎麼做？』禪師說：『合取兩片皮。』仰山說：『此恩難報。』禪師說：『不是你不成器，而是老僧我年邁了。』仰山說：『今天親眼看見百丈師翁來了。』禪師說：『你向什麼地方看見的？』仰山說：『不說是看見，只是沒有分別。』禪師說：『始終是內行。』
【頌】禪師在百丈（懷海禪師，720-814）處做典座時，司馬頭陀用野狐的故事問禪師該怎麼做。禪師搖撼門扇三下。司馬說：『太粗魯了。』禪師說：『佛法不是這個道理。（按《禪宗會元》記載在百丈章，現在依照《頌古》放在這裡）』
【頌】仰山（慧寂，溈山靈佑弟子）、香嚴（智閑，溈山靈佑弟子）侍立在禪師身旁，禪師舉起手說：『現在像這樣的人少，不像這樣的人多。』香嚴從東邊走到西邊站立，仰山從西邊走到東邊站立。禪師說：『這個因緣三十年後，就像金子扔在地上一樣。』仰山說：『也必須是和尚您提倡才行。』香嚴說：『現在也不少。』
【English Translation】 English version: [Commentary][Verse] One day, Zen Master Weishan Lingyou saw Liu Tiemo (Liu the Iron Grinder) coming. The Master said, 'Old mother cow, you've come.' Liu said, 'The grand vegetarian feast at Mount Tai will be held on the coming day. Will the monk be going?' The Master then let his body fall into a lying posture. Liu then left.
[Verse] A monk asked, 'What is the Dao?' The Master said, 'No-mind is the Dao.' The monk said, 'This disciple does not understand.' The Master said, 'It is good to understand that which is not understood.' The monk said, 'What is that which is not understood?' The Master said, 'It is just you. Not someone else.' The Master further said, 'People nowadays only directly grasp that which is not understood. That is precisely your mind, precisely your Buddha. If you seek a piece of knowledge or understanding from the outside and take it as the Zen Dao, then it has absolutely nothing to do with it. This is called carrying manure in, not carrying manure out, polluting your mind-field. Therefore, it is said not to be the Dao.'
[Verse] Someone asked, 'What is the true Baizhang?' The Master stepped down from the Zen bed and stood with his hands folded. He asked, 'What is the true Master?' The Master then sat down again.
Once, as the Master was sitting, Yangshan (Huiji, disciple of Weishan Lingyou) passed by in front of the abbot's room. The Master said, 'If the late Master Baizhang (Huaihai, 720-814) saw you, you would have to take a painful beating.' Yangshan said, 'How should this matter be handled now?' The Master said, 'Put the two pieces of skin together.' Yangshan said, 'This kindness is difficult to repay.' The Master said, 'It is not that you are not talented, but that this old monk is old.' Yangshan said, 'Today, I have personally seen the old Master Baizhang come.' The Master said, 'Where did you see him?' Yangshan said, 'I do not say I saw him, it is just that there is no difference.' The Master said, 'You are a master from beginning to end.'
[Verse] When the Master was serving as the steward at Baizhang's (Huaihai, 720-814) place, Sima Toutuo (Sima the Mendicant) used the story of the wild fox to ask the Master what to do. The Master shook the door three times. Sima said, 'Too crude.' The Master said, 'The Buddha-dharma is not this principle. (According to the Zongmen Huiyuan, this is recorded in the Baizhang chapter; now it is placed here according to the Songgu.)'
[Verse] As Yangshan (Huiji, disciple of Weishan Lingyou) and Xiangyan (Zhixian, disciple of Weishan Lingyou) were standing in attendance, the Master raised his hand and said, 'There are few like this now, and many who are not like this.' Xiangyan walked from east to west and stood, and Yangshan walked from west to east and stood. The Master said, 'This karmic condition will be like gold thrown on the ground thirty years from now.' Yangshan said, 'It must be promoted by the Master.' Xiangyan said, 'There are not few even now.'
。師曰。合取口。
【頌】師坐次。仰山入來。師以兩手相交示之。仰作女人拜。師曰。如是如是。
【頌】師方丈內坐次。仰山入來。師曰。寂子近日宗門令嗣作么生。仰曰。大有人疑著此事。師曰。寂子作么生。仰曰。慧寂祇管困來閤眼。健即坐禪。所以未能說著在。師曰。到這田地也難得。仰曰。據慧寂所見。祇如此一句也著不得。師曰。汝為一人也不得。仰曰。自古聖人盡皆如此。師曰。大有人笑汝恁么祗對。仰曰。解笑者是慧寂同參。師曰。出頭事作么生。仰繞禪床一匝。師曰。裂破古今。
【頌】仰山香嚴侍立次。師曰。過去現在未來。佛佛道同。人人得個解脫路。仰曰。如何是人人解脫路。師回顧香嚴曰。寂子借問。何不答伊。嚴曰。若道過去未來現在。某甲卻有個祗對處。師曰。子作么生祗對。嚴珍重便出。師卻問仰山曰。智閑恁么祗對。還契寂子也無。仰曰不契。師曰。子又作么生。仰亦珍重出去。師呵呵大笑曰。如水乳合。
【頌】師問仰山。妙凈明心。汝作么生會。仰曰。山河大地。日月星辰。師曰。汝祇得其事。仰曰。和尚適來問甚麼。師曰。妙凈明心。仰曰。喚作事得么。師曰。如是如是。
【頌】師睡次。仰山問訊。師便回面向壁。仰曰。和尚何得如此
【現代漢語翻譯】 現代漢語譯本： 師父說：『閉上你的嘴。』
【頌】師父坐著的時候，仰山（Yangshan，人名，溈山靈佑弟子）走進來。師父用兩手交叉來指示他。仰山做出女人的拜姿。師父說：『是這樣，是這樣。』
【頌】師父在方丈內坐著的時候，仰山走進來。師父說：『慧寂（Huiji，仰山慧寂，仰山真名）近日在宗門裡選擇繼承人，做得怎麼樣？』仰山說：『有很多人對這件事感到疑惑。』師父說：『慧寂怎麼做？』仰山說：『慧寂只是困了就閉眼睡覺，精神好的時候就坐禪。所以還不能說清楚。』師父說：『到了這種地步也很難得了。』仰山說：『依慧寂所見，即使是一句話也說不得。』師父說：『你即使是一個人也不行。』仰山說：『自古以來的聖人都是這樣。』師父說：『有很多人會笑你這樣回答。』仰山說：『能笑的人是慧寂的同參。』師父說：『出頭露面的事情怎麼做？』仰山繞禪床一圈。師父說：『裂破古今。』
【頌】仰山和香嚴（Xiangyan，人名，溈山靈佑弟子）侍立在師父旁邊的時候，師父說：『過去、現在、未來，佛佛道同，人人都能得到解脫之路。』仰山說：『什麼是人人解脫之路？』師父回頭對香嚴說：『寂子問你，為什麼不回答他？』香嚴說：『如果說道過去、未來、現在，我倒有個回答的地方。』師父說：『你怎麼回答？』香嚴恭敬地行禮便出去了。師父又問仰山說：『智閑（Zhixian，人名，香嚴智閑）這樣回答，契合慧寂的心意嗎？』仰山說：『不契合。』師父說：『你又怎麼做？』仰山也恭敬地行禮出去了。師父呵呵大笑說：『如水乳交融。』
【頌】師父問仰山：『妙凈明心，你是怎麼理解的？』仰山說：『山河大地，日月星辰。』師父說：『你只得到了它的表象。』仰山說：『和尚剛才問什麼？』師父說：『妙凈明心。』仰山說：『可以稱作事嗎？』師父說：『是這樣，是這樣。』
【頌】師父睡覺的時候，仰山來問候。師父便轉過身面向墻壁。仰山說：『和尚為什麼這樣？』
【English Translation】 English version: The master said, 'Close your mouth.'
[Verse] When the master was sitting, Yangshan entered. The master showed him by crossing his hands. Yangshan made a woman's bow. The master said, 'So it is, so it is.'
[Verse] When the master was sitting in his abbot's room, Yangshan entered. The master said, 'How has Huiji (Huiji, Yangshan Huiji, Yangshan's real name) been doing recently in selecting a successor in the Chan school?' Yangshan said, 'There are many people who doubt this matter.' The master said, 'What does Huiji do?' Yangshan said, 'Huiji just closes his eyes when he is sleepy, and meditates when he is energetic. So he cannot say it clearly yet.' The master said, 'It is rare to reach this stage.' Yangshan said, 'According to Huiji's view, even a single sentence cannot be spoken.' The master said, 'You cannot even do it alone.' Yangshan said, 'All the sages of ancient times were like this.' The master said, 'Many people will laugh at you for answering like that.' Yangshan said, 'Those who can laugh are Huiji's fellow practitioners.' The master said, 'How do you handle the matter of coming forward?' Yangshan circled the meditation bed once. The master said, 'Tear apart the past and present.'
[Verse] When Yangshan and Xiangyan (Xiangyan, a disciple of Weishan Lingyou) were standing beside the master, the master said, 'Past, present, and future, all Buddhas share the same path, and everyone can attain the path of liberation.' Yangshan said, 'What is the path of liberation for everyone?' The master turned to Xiangyan and said, 'Jizi (term of endearment) is asking you, why don't you answer him?' Xiangyan said, 'If you talk about the past, future, and present, I have a place to answer.' The master said, 'How do you answer?' Xiangyan respectfully bowed and left. The master then asked Yangshan, 'Does Zhixian's (Zhixian, a disciple of Weishan Lingyou) answer accord with Huiji's mind?' Yangshan said, 'It does not accord.' The master said, 'What would you do?' Yangshan also respectfully bowed and left. The master laughed loudly and said, 'Like water and milk blending together.'
[Verse] The master asked Yangshan, 'How do you understand the wondrously pure and bright mind?' Yangshan said, 'Mountains, rivers, earth, sun, moon, and stars.' The master said, 'You have only grasped its appearance.' Yangshan said, 'What did the master ask just now?' The master said, 'The wondrously pure and bright mind.' Yangshan said, 'Can it be called a thing?' The master said, 'So it is, so it is.'
[Verse] When the master was sleeping, Yangshan came to inquire. The master turned to face the wall. Yangshan said, 'Why is the master doing this?'
。師起曰。我適來得一夢。你試為我原看。仰取一盆水與師洗面。少頃香嚴亦來問訊。師曰。我適來得一夢。寂子為我原了。汝更為我原看。嚴乃點一碗茶來。師曰。二子見解過於鹙子。
【頌】上堂。老僧百年後。向山下作一頭水牯牛。左脅下書五字曰。溈山僧某甲。當恁么時。喚作溈山僧。又是水牯牛。喚作水牯牛。又是溈山僧。畢竟喚作甚麼即得。仰山出禮拜而退。云居代曰。師無異號。資福寶曰。當時但作此○相。拓呈之。新羅和尚作此[○@牛]相。拓呈之。又曰。同道者方知。芭蕉徹作此相<
仰山慧寂禪師
初謁耽源。已悟玄旨。后參溈山。遂升堂奧。耽源謂師曰。南陽忠國師當時傳得六代祖師圓相。共九十七個。授與老僧。乃曰。吾滅后三十年。南方有一沙彌到來。大興此教。次第傳授。無令斷絕。我今付汝。汝當奉持。遂將其本過與師。師接得一覽。便將火燒卻。耽源一日問。前來諸相。甚宜秘惜。師曰。當時看了便燒卻也。源曰。吾此法門。無人能會。唯先師及諸祖師。諸大聖人。
【現代漢語翻譯】 現代漢語譯本 師父起身說：『我剛才做了一個夢，你試著為我解一下。』仰山取來一盆水給師父洗臉。不久，香嚴也來問候。師父說：『我剛才做了一個夢，寂子已經為我解過了，你再為我解一下。』香嚴於是點了一碗茶來。師父說：『這兩個人的見解超過了舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）。』
【頌】上堂說法。老僧我百年之後，將向山下轉世為一頭水牛。左邊脅下寫著五個字：『溈山僧某甲』。當這個時候，叫作溈山僧呢，又是水牛；叫作水牛呢，又是溈山僧。到底應該叫作什麼才對呢？仰山出來禮拜後退下。云居代替說：『師父沒有其他的名號。』資福寶說：『當時只作此○相，拓印呈現出來。』新羅和尚作此[○@牛]相，拓印呈現出來。又說：『同道的人才能明白。』芭蕉徹作此相<
仰山慧寂禪師
當初拜見耽源（耽源，人名，禪師），已經領悟了玄妙的旨意。後來參拜溈山（溈山，地名，也是溈山靈佑禪師的代稱），於是登堂入室。耽源對師父說：『南陽忠國師（南陽忠國師，唐代禪師）當時傳下了六代祖師的圓相，共有九十七個，授予老僧我。』於是說：『我圓寂后三十年，南方會有一位沙彌到來，大興此教。依次傳授下去，不要讓它斷絕。我現在把它交付給你，你應當奉持。』於是將原本交給師父。師父接過一看，便用火燒掉了。耽源有一天問：『之前的那些圓相，很應該珍藏愛惜。』師父說：『當時看了就燒掉了。』耽源說：『我的這個法門，沒有人能夠領會，只有先師以及各位祖師，各位大聖人。』
【English Translation】 English version The master rose and said, 'I just had a dream. Try to interpret it for me.' Yangshan fetched a basin of water and washed the master's face. Shortly after, Xiangyan also came to pay his respects. The master said, 'I just had a dream. Jizi has already interpreted it for me. You interpret it for me again.' Xiangyan then prepared a bowl of tea. The master said, 'These two's understanding surpasses Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom).'
[Verse] Ascending the hall. After this old monk has been dead for a hundred years, I will be reborn as a water buffalo at the foot of the mountain. On my left flank will be written five characters: 'Guishan (Guishan, place name, also a substitute for Zen master Guishan Lingyou) monk so-and-so.' At that time, if you call me Guishan monk, I am also a water buffalo; if you call me a water buffalo, I am also a Guishan monk. What should I be called after all?
Yangshan came out, bowed, and withdrew. Yunju substituted, saying, 'The master has no other name.' Zifu Bao said, 'At that time, just make this ○ symbol and present it.' The Silla monk made this [○@牛] symbol and presented it. He also said, 'Only those who share the same path will understand.' Bajiao Che made this symbol <
Zen Master Yangshan Huiji
Initially, upon visiting Damyuan (Damyuan, person's name, Zen master), he had already understood the profound meaning. Later, upon visiting Guishan (Guishan, place name, also a substitute for Zen master Guishan Lingyou), he ascended to the inner sanctum. Damyuan said to the master, 'National Teacher Zhong of Nanyang (National Teacher Zhong of Nanyang, Tang Dynasty Zen master) at that time transmitted the round symbols of the six generations of patriarchs, totaling ninety-seven, and bestowed them upon this old monk.' Then he said, 'Thirty years after my death, a śrāmaṇera (śrāmaṇera, novice monk) will come from the south and greatly promote this teaching. Transmit it in order, without allowing it to be cut off. I now entrust it to you, you should uphold it.' Thereupon, he handed the original to the master. The master received it, glanced at it, and then burned it with fire. One day, Damyuan asked, 'Those previous symbols should be cherished and treasured.' The master said, 'I burned them after looking at them at that time.' Damyuan said, 'No one can understand my Dharma gate, only the former master and all the patriarchs, all the great sages.'
方可委悉。子何得焚之。師曰。慧寂一覽已知其意。但用得。不可執本也。源曰。然雖如此。于子即得。後人信之不及。師曰。和尚若要。重錄不難。即重集一本呈上。更無遺失。源曰。然。
○耽源上堂。師出衆作此○相。以手拓呈了。卻叉手立。源以兩手相交。作拳示之。師進前三步。作女人拜。源點頭。師便禮拜。
○后參溈山。溈問。汝是有主沙彌。無主沙彌。師曰有主。曰主在甚麼處。師從西過東立。溈異之。師問。如何是真佛住處。溈曰。以思無思之妙。返思靈𦦨之無窮。思盡還源。性相常住。事理不二。真佛如如。師于言下頓悟。自此執侍。前後盤桓十五載。
【頌】后參巖頭。頭舉起拂子。師展坐具。巖拈拂子置背後。師將坐具搭肩上而出。巖曰。我不肯汝放。祇肯汝收。
【頌】師在溈山為直歲。作務歸。溈問。甚麼處去來。師曰。田中來。溈曰。田中多少人。師插鍬叉手。溈曰。今日南山大有人刈茅。師拔鍬便行(玄沙云。我若見即踏倒鍬子)。
【頌】師問溈山。大用現前。請師辯白。溈山下座歸方丈。師隨後入。溈問。子適來問甚麼話。師再舉。溈曰。還記得吾答語否。師曰記得。溈曰。你試舉看。師便珍重出去。溈曰錯。師回首曰。閑師弟若來。莫道某甲
【現代漢語翻譯】 現代漢語譯本：這樣才能詳細瞭解。你為什麼要燒掉它？ 師父說：『慧寂（Huì jì）[人名] 一看就知道其中的意思，只要能運用就行，不必拘泥於書本。』 耽源（Dān yuán）[人名] 說：『雖然如此，對你來說可以，後人相信就來不及了。』 師父說：『和尚如果想要，重新抄錄並不難。』 隨即重新整理了一本呈上，沒有遺漏。 耽源（Dān yuán）[人名] 說：『是。』 耽源（Dān yuán）[人名] 上堂說法。 師父從人群中走出，作此○相，用手掌拓印呈現，然後叉手站立。 耽源（Dān yuán）[人名] 用兩手相交，作拳頭的姿勢示意。 師父向前走了三步，作女人拜的姿勢。 耽源（Dān yuán）[人名] 點頭。 師父便禮拜。 後來參訪溈山（Wéi shān）[地名，山名]。 溈山（Wéi shān）[地名，山名] 問：『你是有主的沙彌，還是無主的沙彌？』 師父說：『有主。』 溈山（Wéi shān）[地名，山名] 說：『主在什麼地方？』 師父從西邊走到東邊站立。 溈山（Wéi shān）[地名，山名] 覺得他很特別。 師父問：『如何是真佛的住處？』 溈山（Wéi shān）[地名，山名] 說：『以思慮無思慮的微妙，反過來思慮靈覺的無窮。思慮窮盡迴歸本源，自性與現象常住不變，事相與真理不二，真佛如如不動。』 師父在言語下頓悟。 從此執侍溈山（Wéi shān）[地名，山名]，前後盤桓十五年。 【頌】後來參訪巖頭（Yán tóu）[人名]。 巖頭（Yán tóu）[人名] 舉起拂子。 師父展開坐具。 巖頭（Yán tóu）[人名] 將拂子放在背後。 師父將坐具搭在肩上走了出去。 巖頭（Yán tóu）[人名] 說：『我不允許你放下，只允許你收回。』 【頌】師父在溈山（Wéi shān）[地名，山名] 擔任直歲（寺院職務）。 做完農活回來， 溈山（Wéi shān）[地名，山名] 問：『什麼地方回來？』 師父說：『從田里回來。』 溈山（Wéi shān）[地名，山名] 說：『田里有多少人？』 師父插下鋤頭，叉手站立。 溈山（Wéi shān）[地名，山名] 說：『今天南山（Nán shān）[地名，山名] 有很多人割茅草。』 師父拔起鋤頭就走了。（玄沙（Xuán shā）[人名] 說：『我如果見到，就踢倒他的鋤頭。』） 【頌】師父問溈山（Wéi shān）[地名，山名]：『大用現前，請師父辨別明白。』 溈山（Wéi shān）[地名，山名] 下座回到方丈室。 師父隨後進入。 溈山（Wéi shān）[地名，山名] 問：『你剛才問什麼話？』 師父再次提起。 溈山（Wéi shān）[地名，山名] 說：『還記得我怎麼回答的嗎？』 師父說：『記得。』 溈山（Wéi shān）[地名，山名] 說：『你試著說出來看看。』 師父便珍重地走了出去。 溈山（Wéi shān）[地名，山名] 說：『錯了。』 師父回頭說：『如果閑師弟來了，不要說是我。』
【English Translation】 English version: 'Then you can understand it in detail. Why did you burn it?' The master said, 'Huiji (慧寂) [name of a person] knew its meaning at a glance. Just use it; don't be attached to the text.' Danyuan (耽源) [name of a person] said, 'Although this is so, it works for you, but it will be too late for later people to believe.' The master said, 'If the venerable monk wants it, it is not difficult to rewrite it.' Then he recompiled a copy and presented it, with nothing missing. Danyuan (耽源) [name of a person] said, 'Yes.' Danyuan (耽源) [name of a person] ascended the hall to preach. The master came out from the crowd, made this ○ sign, imprinted it with his palm, and then stood with his hands folded. Danyuan (耽源) [name of a person] crossed his hands and made a fist to show it. The master took three steps forward and made a woman's bow. Danyuan (耽源) [name of a person] nodded. The master then bowed. Later, he visited Weishan (溈山) [name of a place, mountain name]. Weishan (溈山) [name of a place, mountain name] asked, 'Are you a novice monk with a master or a novice monk without a master?' The master said, 'With a master.' Weishan (溈山) [name of a place, mountain name] said, 'Where is the master?' The master walked from west to east and stood. Weishan (溈山) [name of a place, mountain name] found him special. The master asked, 'What is the true Buddha's dwelling place?' Weishan (溈山) [name of a place, mountain name] said, 'Use the subtlety of thinking without thinking, and in turn, think about the infinity of spiritual awareness. When thinking is exhausted, return to the source, and the nature and phenomena are constant. Phenomena and truth are not two; the true Buddha is as is.' The master had a sudden enlightenment upon hearing these words. From then on, he attended to Weishan (溈山) [name of a place, mountain name], lingering for fifteen years. [Verse] Later, he visited Yantou (巖頭) [name of a person]. Yantou (巖頭) [name of a person] raised his whisk. The master spread out his sitting mat. Yantou (巖頭) [name of a person] placed the whisk behind his back. The master put the sitting mat on his shoulder and went out. Yantou (巖頭) [name of a person] said, 'I will not allow you to put it down; I will only allow you to take it back.' [Verse] The master was a director at Weishan (溈山) [name of a place, mountain name]. Returning from work, Weishan (溈山) [name of a place, mountain name] asked, 'Where did you come from?' The master said, 'From the field.' Weishan (溈山) [name of a place, mountain name] said, 'How many people are in the field?' The master stuck the hoe in the ground and stood with his hands folded. Weishan (溈山) [name of a place, mountain name] said, 'Today, many people are cutting thatch on Nanshan (南山) [name of a place, mountain name].' The master picked up the hoe and left. (Xuansha (玄沙) [name of a person] said, 'If I saw him, I would kick over his hoe.') [Verse] The master asked Weishan (溈山) [name of a place, mountain name], 'When the great function appears, please distinguish it clearly.' Weishan (溈山) [name of a place, mountain name] stepped down from his seat and returned to his abbot's room. The master followed him in. Weishan (溈山) [name of a place, mountain name] asked, 'What did you ask just now?' The master brought it up again. Weishan (溈山) [name of a place, mountain name] said, 'Do you remember my answer?' The master said, 'I remember.' Weishan (溈山) [name of a place, mountain name] said, 'Try to say it.' The master then respectfully went out. Weishan (溈山) [name of a place, mountain name] said, 'Wrong.' The master turned his head and said, 'If idle brother comes, don't say it was me.'
無語好。
【頌】師臥次。夢入彌勒內院。眾堂中諸位皆足。惟第二位空。師遂就坐。有一尊者白椎曰。今當第二座說法。師起白椎曰。摩訶衍法。離四句。絕百非。諦聽諦聽。眾皆散去。及覺。舉似溈。溈曰。子已入聖位。師便禮拜。
○溈山示眾曰。一切眾生。皆無佛性。鹽官示眾曰。一切眾生。皆有佛性。鹽官有二僧往探問。既到溈山。聞溈山舉揚。莫測其涯。若生輕慢。因一日與師言話次。乃勸曰。師兄須是勤學佛法。不得容易。師乃作○相。以手拓呈了。卻拋向背後。遂展兩手。就二僧索。二僧罔措。師曰。吾兄直須勤學佛法。不得容易。便起去。時二僧卻回鹽官。行三十里。一僧忽然有省。乃曰。當知溈山道一切眾生。皆無佛性。信之不錯。便回溈山。一僧更前行數里。因過水。忽然有省。自嘆曰。溈山道一切眾生。皆無佛性。灼然有它恁么道。亦回溈山。久依法席。
○溈山同師牧牛次。溈曰。此中還有菩薩也無。師曰有。溈曰。汝見那個是。試指出看。師曰。和尚疑那個不是。試指出看。溈便行。
【頌】師夏末。問訊溈山次。溈曰。子一夏不見上來。在下面作何所務。師曰。某甲在下面鋤得一片畬。下得一籮種。溈曰。子今夏不虛過。師卻問。未審和尚一夏之中。作何所
【現代漢語翻譯】 無語（禪師名號）問道。
【頌】（禪宗的偈頌）靈佑禪師（溈山靈佑，771-853）在睡覺時，夢見自己進入彌勒內院（兜率天內院，彌勒菩薩的住所）。大殿中的所有座位都坐滿了，只有第二個座位空著。靈佑禪師就坐了上去。有一位尊者敲椎說：『現在應該由第二座說法。』靈佑禪師起身敲椎說：『摩訶衍法（大乘佛法），離四句（佛教哲學中的四種邏輯可能性），絕百非（超越一切否定）。諦聽諦聽（仔細聽，仔細聽）。』眾人全都散去了。醒來后，靈佑禪師將此事告訴了溈山靈佑。溈山靈佑說：『你已經進入聖位了。』靈佑禪師便禮拜。
○溈山靈佑向大眾開示說：『一切眾生，皆無佛性。』鹽官（齊安禪師）向大眾開示說：『一切眾生，皆有佛性。』鹽官（齊安禪師）有兩位僧人前往探問究竟。到達溈山靈佑處后，聽到溈山靈佑的開示，深不可測，如果產生輕慢之心，就會有所偏差。因此有一天與靈佑禪師談話時，勸說道：『師兄必須勤奮學習佛法，不能輕易放過。』靈佑禪師於是畫了一個圓圈（○），用手掌拓印了一下，然後拋向背後，接著張開雙手，向兩位僧人索要什麼。兩位僧人不知所措。靈佑禪師說：『吾兄直須勤學佛法，不得容易。』便起身離開了。當時兩位僧人返回鹽官（齊安禪師處），走了三十里路，其中一位僧人忽然有所領悟，說道：『應當知道溈山靈佑說一切眾生，皆無佛性，相信不會錯。』便返回了溈山靈佑處。另一位僧人繼續前行數里，因為過河，忽然有所領悟，自嘆道：『溈山靈佑說一切眾生，皆無佛性，確實有他這樣說的道理。』也返回了溈山靈佑處，長久地在靈佑禪師的座下學習佛法。
○溈山靈佑與靈佑禪師一同放牛時，溈山靈佑問道：『這裡還有菩薩嗎？』靈佑禪師說：『有。』溈山靈佑說：『你看見哪個是？試著指出來看看。』靈佑禪師說：『和尚懷疑哪個不是？試著指出來看看。』溈山靈佑便離開了。
【頌】（禪宗的偈頌）靈佑禪師在夏季結束時，向溈山靈佑問訊。溈山靈佑問道：『你一個夏天沒見上來，在下面做什麼呢？』靈佑禪師說：『弟子在下面鋤了一片田地，種了一籮筐的種子。』溈山靈佑說：『你今年夏天沒有白過。』靈佑禪師反問道：『不知道和尚一個夏天之中，做了些什麼？』
【English Translation】 Wuyu (Zen master's name) asked.
[Verse] (Zen Buddhist verse) Zen Master Lingyou (Weishan Lingyou, 771-853) dreamed while sleeping that he entered the inner court of Maitreya (Tushita Heaven's inner court, the abode of Maitreya Bodhisattva). All the seats in the hall were filled, except for the second seat, which was empty. Zen Master Lingyou then sat down. A venerable one struck the gavel and said, 'Now the second seat should expound the Dharma.' Zen Master Lingyou rose, struck the gavel, and said, 'The Mahayana Dharma (Great Vehicle Buddhism) is apart from the four sentences (four logical possibilities in Buddhist philosophy) and transcends the hundred negations (beyond all negations). Listen carefully, listen carefully.' Everyone then dispersed. Upon awakening, Zen Master Lingyou told Weishan Lingyou about this. Weishan Lingyou said, 'You have already entered the holy position.' Zen Master Lingyou then bowed.
○ Weishan Lingyou instructed the assembly, saying, 'All sentient beings have no Buddha-nature.' Yanguan (Zen Master Qi'an) instructed the assembly, saying, 'All sentient beings have Buddha-nature.' Two monks from Yanguan (Zen Master Qi'an) went to inquire about the truth. After arriving at Weishan Lingyou's place, they heard Weishan Lingyou's teachings, which were unfathomable. If they developed a sense of contempt, they would be mistaken. Therefore, one day while talking with Zen Master Lingyou, they advised him, saying, 'Brother, you must diligently study the Buddha-dharma and not take it lightly.' Zen Master Lingyou then drew a circle (○), imprinted it with his palm, and threw it behind him. Then, he opened his hands and asked the two monks for something. The two monks were at a loss. Zen Master Lingyou said, 'Brother, you must diligently study the Buddha-dharma and not take it lightly.' Then he got up and left. At that time, the two monks returned to Yanguan (Zen Master Qi'an's place). After walking thirty miles, one of the monks suddenly had an awakening and said, 'We should know that Weishan Lingyou said that all sentient beings have no Buddha-nature, and I believe it is correct.' He then returned to Weishan Lingyou's place. The other monk continued for several more miles. Because of crossing a river, he suddenly had an awakening and sighed to himself, 'Weishan Lingyou said that all sentient beings have no Buddha-nature, and there is indeed a reason for him to say so.' He also returned to Weishan Lingyou's place and studied the Buddha-dharma under Zen Master Lingyou for a long time.
○ Once, when Weishan Lingyou and Zen Master Lingyou were herding cattle together, Weishan Lingyou asked, 'Are there any Bodhisattvas here?' Zen Master Lingyou said, 'Yes.' Weishan Lingyou said, 'Which one do you see? Try to point it out.' Zen Master Lingyou said, 'Which one does the abbot suspect is not? Try to point it out.' Weishan Lingyou then left.
[Verse] (Zen Buddhist verse) At the end of summer, Zen Master Lingyou paid his respects to Weishan Lingyou. Weishan Lingyou asked, 'I haven't seen you come up for a summer. What have you been doing down there?' Zen Master Lingyou said, 'This disciple has been hoeing a field and planting a basket of seeds down there.' Weishan Lingyou said, 'You haven't wasted this summer.' Zen Master Lingyou asked in return, 'I don't know what the abbot has been doing during the summer?'
務。溈曰。日中一食。夜后一寢。師曰。和尚今夏亦不虛過。道了乃吐舌。溈曰。寂子何得自傷己命。
○溈山喂鴉生飯。回頭見師。曰今日為伊上堂一上。師曰。某甲隨例得聞。溈曰。聞底事作么生。師曰。鴉作鴉鳴。鵲作鵲噪。溈曰。爭奈聲色何。師曰。和尚適來道甚麼。溈曰。我祇道為伊上堂一上。師曰。為甚麼喚作聲色。溈曰。雖然如此。驗過也無妨。師曰。大事因緣。又作么生驗。溈豎起拳。師曰。終是指東畫西。溈曰。子適來問甚麼。師曰。問和尚大事因緣。溈曰。為甚麼喚作指東畫西。師曰。爲著聲色故。某甲所以問過。溈曰。並未曉了此事。師曰。如何得曉了此事。溈曰。寂子聲色。老僧東西。師曰。一月千江。體不分水。溈曰。應須與么始得。師曰。如金與金。終無異色。豈有異名。溈曰。作么生是無異名底道理。師曰。瓶盤釵釧倦盂盆。溈曰。寂子說禪。如師子吼。驚散狐狼野干之屬。
【評】【頌】問僧。近離甚處。曰廬山。師曰。曾到五老峰么。曰不曾到。師曰。阇黎不曾遊山(雲門云。此語皆為慈悲之故。有落草之談)。
○上堂。汝等諸人。各自迴光返照。莫記吾言。汝無始劫來。背明投暗。妄想根深。卒難頓拔。所以假設方便。奪汝粗識。如將黃葉止啼。有甚麼是
【現代漢語翻譯】 現代漢語譯本： 務。溈山（溈山，地名）說：『日中一食，夜后一寢。』 師說：『和尚（對僧人的尊稱）今年夏天也沒有白過。』 道了吐舌頭。溈山說：『寂子（對道了的稱呼）為何要自傷己命？』 溈山喂鴉生飯，回頭看見道了。說：『今日為它們上堂一次。』 師說：『我等隨例得聞。』 溈山說：『聞到的事怎麼樣？』 師說：『鴉作鴉鳴，鵲作鵲噪。』 溈山說：『爭奈聲色何？』 師說：『和尚剛才說什麼？』 溈山說：『我只說為它們上堂一次。』 師說：『為什麼喚作聲色？』 溈山說：『雖然如此，驗過也無妨。』 師說：『大事因緣，又怎麼樣驗？』 溈山豎起拳頭。師說：『終是指東畫西。』 溈山說：『你剛才問什麼？』 師說：『問和尚大事因緣。』 溈山說：『為什麼喚作指東畫西？』 師說：『爲了聲色故，我所以問過。』 溈山說：『並未曉了此事。』 師說：『如何得曉了此事？』 溈山說：『寂子聲色，老僧東西。』 師說：『一月千江，體不分水。』 溈山說：『應須與么始得。』 師說：『如金與金，終無異色，豈有異名？』 溈山說：『作么生是無異名底道理？』 師說：『瓶盤釵釧倦盂盆。』 溈山說：『寂子說禪，如師子吼，驚散狐狼野干之屬。』 【評】【頌】問僧。近離甚處。曰廬山（廬山，地名）。師曰。曾到五老峰（五老峰，山名）么。曰不曾到。師曰。阇黎（梵語，意為老師）不曾遊山(雲門（雲門，人名）云。此語皆為慈悲之故。有落草之談)。 上堂。汝等諸人。各自迴光返照。莫記吾言。汝無始劫來。背明投暗。妄想根深。卒難頓拔。所以假設方便。奪汝粗識。如將黃葉止啼。有甚麼是
【English Translation】 English version: Wu. Weishan (Weishan, place name) said, 'One meal at midday, one sleep after night.' The Master said, 'The venerable monk (a respectful term for monks) has not wasted this summer either.' Daole stuck out his tongue. Weishan said, 'Jizi (a name for Daole), why do you harm your own life?' Weishan was feeding crows with leftover rice when he turned around and saw Daole. He said, 'Today, I will give a lecture for them.' The Master said, 'I am following the custom to listen.' Weishan said, 'How is the matter that is heard?' The Master said, 'Crows crow like crows, magpies chirp like magpies.' Weishan said, 'What about sound and form?' The Master said, 'What did the venerable monk say just now?' Weishan said, 'I only said I would give a lecture for them.' The Master said, 'Why call it sound and form?' Weishan said, 'Although it is like this, it doesn't hurt to verify.' The Master said, 'The great matter of cause and condition, how to verify it?' Weishan raised his fist. The Master said, 'In the end, it is pointing east and drawing west.' Weishan said, 'What did you ask just now?' The Master said, 'Asked the venerable monk about the great matter of cause and condition.' Weishan said, 'Why call it pointing east and drawing west?' The Master said, 'Because of sound and form, that's why I asked.' Weishan said, 'Have not yet understood this matter.' The Master said, 'How to understand this matter?' Weishan said, 'Jizi's sound and form, the old monk's east and west.' The Master said, 'One moon in a thousand rivers, the essence does not divide the water.' Weishan said, 'It must be like this to be right.' The Master said, 'Like gold and gold, there is ultimately no different color, how can there be different names?' Weishan said, 'How is the principle of no different names?' The Master said, 'Bottles, plates, hairpins, bracelets, tired of basins and pots.' Weishan said, 'Jizi's speaking of Chan is like a lion's roar, scattering the jackals and wolves.' [Commentary] [Eulogy] Asked a monk, 'Where did you recently leave?' He said, 'Lushan (Lushan, place name).' The Master said, 'Have you been to the Five Old Peaks (Five Old Peaks, mountain name)?' He said, 'Have not been there.' The Master said, 'Acarya (Sanskrit, meaning teacher) has not traveled the mountain' (Yunmen (Yunmen, person's name) said, 'These words are all for the sake of compassion, there is talk of falling into the grass'). Ascending the hall. All of you, turn your light around and reflect on yourselves. Do not remember my words. From beginningless kalpas, you have turned your back on the light and plunged into darkness. Delusional thoughts are deeply rooted, and it is difficult to uproot them suddenly. Therefore, expedient means are assumed to take away your coarse knowledge. Like using yellow leaves to stop crying, what is there?
處。亦如人將百種貨物。與金寶作一鋪貨賣。祇擬輕重來機。所以道。石頭是真金鋪。我這裡是雜貨鋪。有人來覓鼠糞。我亦拈與它。來覓真金。我亦拈與它。時有僧問。鼠糞即不要。請和尚真金。師曰。嚙鏃擬開口。驢年亦不會。僧無對。師曰。索喚則有交易。不索喚則無。我若說禪宗。身邊要一人相伴亦無。豈況有五百七百眾耶。我若東說西說。則爭頭向前採拾。如將空拳誑小兒。都無實處。我今分明向汝說聖邊事。且莫將心湊泊。但向自己性海。如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本。不愁其末。他時後日。自具去在。若未得本。縱饒將情學他亦不得。汝豈不見溈山和尚云。凡聖情盡。體露真常。事理不二。即如如佛。
○師因歸溈山省覲。溈問。子既稱善知識。爭辨得諸方來者。知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見僧來。便豎起拂子問伊。諸方還說這個不說。又曰。這個且置。諸方老宿意作么生。溈嘆曰。此是從上宗門中牙爪。
【頌】溈問。大地眾生。業識茫茫。無本可據。子作么生。知它有之與無。師曰。慧寂有驗處。時有一僧從面前過。師召曰。阇黎。僧回首。師曰。和尚。這個便是業識茫茫。無本可
【現代漢語翻譯】 現代漢語譯本： 處。又如有人將各種貨物與金銀珠寶放在一起售賣，只是根據貨物的輕重來隨機應變。所以我說，石頭是真金的店舖，我這裡是雜貨鋪。有人來找老鼠屎，我也給他；來找真金，我也給他。當時有僧人問：『老鼠屎我不需要，請和尚給我真金。』 師父說：『箭頭都射進肉里了還想張嘴說話，真是驢年也不會。』 僧人無言以對。師父說：『有所求則有交易，沒有所求則沒有。』 我如果說禪宗，身邊連一個相伴的人都沒有，更何況有五百七百人呢？我如果東說西說，他們就爭先恐後地採摘，就像用空拳頭哄騙小孩，沒有真實之處。我現在分明地向你們說聖人的事情，千萬不要用心去揣測，只要向自己的性海，如實地修行。不要追求三明六通（註：佛教中的神通），為什麼呢？因為這是聖人末端的事情。現在且要識心達本，只要得到根本，不愁末節。他時後日，自然具備。如果未得根本，縱然用情去學也學不到。你們難道沒看見溈山（註：禪宗祖師）和尚說：『凡夫和聖人的情執都消盡，本體顯露出真常，事和理不二，就是如如佛。』 師父因為要回溈山（註：地名）去探望，溈山（註：禪宗祖師）問：『你既然被稱為善知識，怎麼辨別各方來的人？知道有還是不知道有，有師承還是沒有師承，是義學還是玄學？你試著說說看。』 師父說：『慧寂（註：仰山慧寂，即師父本人）有驗證的方法，只要見到僧人來，就豎起拂子問他：各方還說這個不說？』 又說：『這個且放一邊，各方老宿（註：指有經驗的僧人）的意圖是什麼？』 溈山（註：禪宗祖師）讚歎說：『這是從上宗門中的牙爪。』 【頌】溈山（註：禪宗祖師）問：『大地眾生，業識茫茫，沒有根本可以依據，你怎麼樣知道它有還是沒有？』 師父說：『慧寂（註：仰山慧寂，即師父本人）有驗證的方法。』 當時有一個僧人從面前經過，師父叫道：『阇黎（註：對僧人的尊稱）。』 僧人回頭。師父說：『和尚，這個便是業識茫茫，沒有根本可依據。』
【English Translation】 English version: At. It is also like a person selling hundreds of goods together with gold and jewels, simply adapting to the situation based on the weight of the goods. Therefore, I say that the stone is a shop of true gold, and my place is a general store. If someone comes looking for rat droppings, I will give it to them; if they come looking for true gold, I will also give it to them. At that time, a monk asked: 'I don't need rat droppings, please give me true gold, Venerable.' The Master said: 'With the arrowhead already in the flesh, you still want to open your mouth to speak, truly it won't happen even in the year of the donkey.' The monk was speechless. The Master said: 'If there is a request, there is a transaction; if there is no request, there is none.' If I talk about Zen, I wouldn't even have one person to accompany me, let alone five or seven hundred people? If I speak this way and that way, they will rush to pick it up, like using an empty fist to deceive a child, there is no reality in it. Now I am clearly telling you about the affairs of the sages, do not try to fathom it with your mind, just turn to your own nature-sea and cultivate truthfully. Do not seek the Three Clarities and Six Supernatural Powers (note: supernatural powers in Buddhism), why? Because these are the peripheral matters of the sages. Now you must recognize the mind and reach the root. If you attain the root, you won't worry about the branches. In the future, you will naturally possess them. If you have not attained the root, even if you try to learn with emotion, you will not succeed. Haven't you seen what the Venerable Weishan (note: a Zen master) said: 'When the emotions of ordinary beings and sages are exhausted, the essence reveals true constancy, the matter and principle are not two, that is the Thus Come One Buddha.' The Master was returning to Weishan (note: place name) to visit. Weishan (note: a Zen master) asked: 'Since you are called a Good Knowing Advisor, how do you discern those who come from various directions? Whether they know or do not know, whether they have a lineage or do not have a lineage, whether it is doctrinal learning or profound learning? Try to tell me.' The Master said: 'Huiji (note: Yangshan Huiji, the Master himself) has a way to verify. Whenever I see a monk coming, I raise my whisk and ask him: Do the various directions still talk about this or not?' He also said: 'Let's put this aside for now, what is the intention of the old monks (note: experienced monks) in various directions?' Weishan (note: a Zen master) praised: 'These are the claws and teeth from the ancestral gate.' [Verse] Weishan (note: a Zen master) asked: 'The sentient beings of the great earth, their karmic consciousness is vast and boundless, without a root to rely on, how do you know whether it exists or not?' The Master said: 'Huiji (note: Yangshan Huiji, the Master himself) has a way to verify.' At that time, a monk passed by, and the Master called out: 'Ajari (note: a respectful term for a monk).' The monk turned his head. The Master said: 'Venerable, this is precisely the vast and boundless karmic consciousness, without a root to rely on.'
據。溈曰。此是師子一滴乳。迸散六斛驢乳。
○師問僧。甚處來。曰幽州。師曰。我恰要個幽州信。米作么價。曰某甲來時。無端從市中過。踏折他橋樑。師便休。
○師見僧來。豎起拂子。僧便喝。師曰。喝即不無。且道老僧過在甚麼處。曰和尚不合將境示人。師便打。
【頌】有梵僧從空而至。師曰。近離甚處。曰西天。師曰。幾時離彼。曰今早。師曰。何太遲生。曰遊山玩水。師曰。神通遊戲則不無阇黎。佛法須還老僧始得。曰特來東土禮文殊。卻遇小釋迦。遂出梵書。貝多葉與師。作禮乘空而去。自此號小釋迦。
【頌】師住東平時。溈山令僧送書並鏡與師。師上堂。提起示眾曰。且道是溈山鏡。東平鏡。若道是東平鏡。又是溈山送來。若道是溈山鏡。又在東平手裡。道得則留取。道不得則撲破去也。眾無語。師撲破便下座。
【頌】師坐次。有僧來作禮。師不顧。其僧乃問。師識字否。師曰隨分。僧乃右旋一匝曰。是甚麼字。師于地上畫十字酬之。僧又左旋一匝曰。是甚字。師改十字作卍字。僧畫此○相。以兩手拓如修羅掌日月勢曰。是甚麼字。師乃畫此[○@卍]相對之。僧乃作婁至德勢。師曰。如是如是。此是諸佛之所護念。汝亦如是。吾亦如是。善自護持。其僧禮
【現代漢語翻譯】 現代漢語譯本：據。溈山（溈山，地名）說：『這是獅子的一滴乳汁，迸散開來，勝過六斛驢乳。』
師父問僧人：『從哪裡來？』僧人說：『幽州（幽州，地名）。』師父說：『我正想要個幽州的訊息，米是什麼價錢？』僧人說：『我來的時候，無端地從市場中經過，踏斷了他的橋樑。』師父便不再說話。
師父看見僧人來，豎起拂塵。僧人便喝斥。師父說：『喝斥是不錯，但說說老僧哪裡有過錯？』僧人說：『和尚不該將外境展示給人。』師父便打他。
【頌】有梵僧從空中而來。師父問：『最近從哪裡離開？』答：『西天（西天，指印度）。』師父問：『什麼時候離開那裡的？』答：『今天早上。』師父說：『為何來得這麼遲？』答：『遊山玩水。』師父說：『神通遊戲你是不缺，但佛法還得從老僧這裡才能得到。』答：『特地來東土（東土，指中國）禮拜文殊菩薩，卻遇到了小釋迦。』於是拿出梵文書寫的貝多羅葉獻給師父，行禮后乘空而去。從此，師父便號稱小釋迦。
【頌】師父住在東平（東平，地名）時，溈山令僧人送書信和鏡子給師父。師父上堂，提起鏡子向大眾展示說：『說說看，這是溈山的鏡子，還是東平的鏡子？如果說是東平的鏡子，又是溈山送來的。如果說是溈山的鏡子，又在東平手裡。說得對就留下，說不對就打碎它。』大眾無語。師父打碎鏡子便下座。
【頌】師父坐著的時候，有僧人來作禮。師父不理睬。那僧人便問：『師父識字嗎？』師父說：『略懂。』僧人便向右旋轉一圈說：『這是什麼字？』師父在地上畫個十字來回答他。僧人又向左旋轉一圈說：『這是什麼字？』師父把十字改成卍字。僧人畫個○相，用兩手張開，做出修羅掌日月的姿勢說：『這是什麼字？』師父便畫出[○@卍]相對的圖案。僧人做出婁至德的姿勢。師父說：『是這樣，是這樣。這是諸佛所護念的，你也是這樣，我也是這樣。好好地護持自己。』那僧人行禮。
【English Translation】 English version: According to. Weishan (Weishan, place name) said, 'This is a drop of lion's milk, bursting forth and surpassing six hu of donkey's milk.'
The master asked a monk, 'Where do you come from?' The monk said, 'Youzhou (Youzhou, place name).' The master said, 'I just wanted news from Youzhou. What is the price of rice?' The monk said, 'When I came, I passed through the market for no reason and broke his bridge.' The master then stopped speaking.
The master saw a monk coming and raised his whisk. The monk then shouted. The master said, 'Shouting is fine, but tell me, where did the old monk go wrong?' The monk said, 'The monk should not show the external realm to others.' The master then hit him.
[Verse] A Brahman monk came from the sky. The master asked, 'Where did you leave most recently?' He replied, 'Western Heaven (Western Heaven, referring to India).' The master asked, 'When did you leave there?' He replied, 'This morning.' The master said, 'Why are you so late?' He replied, 'Traveling and enjoying the scenery.' The master said, 'You don't lack supernatural powers and games, but the Buddha-dharma must be obtained from this old monk.' He replied, 'I came to the Eastern Land (Eastern Land, referring to China) to worship Manjushri Bodhisattva, but I met Little Shakyamuni.' Then he took out a palm leaf written in Sanskrit and offered it to the master, bowed, and left into the sky. From then on, the master was known as Little Shakyamuni.
[Verse] When the master lived in Dongping (Dongping, place name), Weishan ordered a monk to send a letter and a mirror to the master. The master ascended the hall, raised the mirror and showed it to the public, saying, 'Tell me, is this Weishan's mirror or Dongping's mirror? If it is said to be Dongping's mirror, it was sent by Weishan. If it is said to be Weishan's mirror, it is in Dongping's hands. If you can say it correctly, keep it; if you can't say it correctly, break it.' The crowd was speechless. The master broke the mirror and descended from the seat.
[Verse] When the master was sitting, a monk came to pay respects. The master ignored him. The monk then asked, 'Does the master know how to read?' The master said, 'A little.' The monk then rotated once to the right and said, 'What is this character?' The master drew a cross on the ground to answer him. The monk rotated once to the left and said, 'What is this character?' The master changed the cross to a swastika. The monk drew a ○ symbol, spread his hands, and made the posture of Shura holding the sun and moon, saying, 'What is this character?' The master then drew the [○@卍] pattern opposite each other. The monk made the posture of Lou Zhide. The master said, 'It is so, it is so. This is what all Buddhas protect and remember. You are like this, and I am like this. Take good care of yourself.' The monk bowed.
謝。騰空而去。時有一道者見。經五日後。遂問師。師曰。汝還見否。道者曰。某甲見出門。騰空而去。師曰。此是西天羅漢。故來探吾道。道者曰。某雖睹種種三昧。不辯其理。師曰。吾以義為汝解釋。此是八種三昧。是覺海變為義海。體則同然。此義合有因有果。即時異時總別。不離隱身三昧也。
【頌】梵僧來參。師于地上畫半月相。僧近前。添作一圓相以腳抹卻。師展兩手。僧拂袖便去【增收】。
【頌】劉侍御問。了心之旨。可得聞乎。師曰。若要了心。無心可了。無了之心。是名真了。
【頌】陸郎中問。不斷煩惱而入涅槃。得個安樂處。師豎起拂子曰。祇如這個作么生入。曰入之一字。也不消得。師曰。入之一字。不為相公。
【頌】龐居士問。久向仰山。到來為甚麼卻覆。師豎起拂子。士曰恰是。師曰是仰是覆。士乃打露柱曰。雖然無人。也要露柱證明。師擲拂子曰。若到諸方。一任舉似。
【頌】師指雪師子問眾。有過得此身者么。眾無對(雲門云。當時便好與踏倒)。
【頌】師問雙峰。師弟近日見處如何。曰據某見處。實無一法可當情。師曰。汝解猶在境。曰某祇如此。師兄又如何。師曰。汝豈不知無一法可當情者。溈山聞曰。寂子一句。疑殺天下人(
【現代漢語翻譯】 現代漢語譯本：於是（他）騰空而去。當時有一個道士看見了。過了五天後，（道士）便問仰山禪師。仰山禪師說：『你還看見了嗎？』道士說：『我看見（他）出門，騰空而去。』仰山禪師說：『這是西天（西方）的羅漢（Arhat，小乘佛教修行證果者），特地來探究我的道。』道士說：『我雖然看到了種種三昧（Samadhi，佛教的定），卻不能辨別其中的道理。』仰山禪師說：『我用義理為你解釋。這是八種三昧，是覺海變為義海，本體則是相同的。這義理包含有因有果，無論是即時還是異時，總體還是個別，都不離隱身三昧。』
【頌】一個梵僧前來參拜。仰山禪師在地上畫了半個月亮的形狀。梵僧走上前，添畫成一個圓月，又用腳抹去。仰山禪師張開雙手，梵僧拂袖便離開了【增收】。
【頌】劉侍御問道：『了心（明白心性）的宗旨，可以聽聞嗎？』仰山禪師說：『如果要了心，就沒有心可以了。沒有了心之心，才叫做真了。』
【頌】陸郎中問道：『不斷煩惱而入涅槃（Nirvana，佛教修行的最高境界，指解脫），能得到一個安樂的地方嗎？』仰山禪師豎起拂塵說：『就如這個（拂塵），怎麼進入（涅槃）呢？』陸郎中說：『「入」這一個字，也不需要。』仰山禪師說：『「入」這一個字，不是為你（相公）說的。』
【頌】龐居士問道：『久仰仰山（慧寂禪師），到來（之後）為什麼反而背離（本心）呢？』仰山禪師豎起拂塵。龐居士說：『恰恰如此。』仰山禪師說：『是仰還是覆？』龐居士於是擊打露柱（柱子）說：『雖然沒有人，也要露柱來證明。』仰山禪師擲下拂塵說：『如果到了各處，任憑你舉說。』
【頌】仰山禪師指著雪獅子問大眾：『有能勝過此身（雪獅子）的嗎？』大眾沒有回答（雲門禪師說：當時就應該把它踢倒）。
【頌】仰山禪師問雙峰禪師的師弟：『你近日的見解如何？』（師弟）說：『依我所見，實在沒有一法可以符合（我的）心意。』仰山禪師說：『你的理解還在境界中。』（師弟）說：『我只是這樣。師兄你又如何呢？』仰山禪師說：『你難道不知道沒有一法可以符合（你的）心意嗎？』溈山禪師聽后說：『寂子（仰山慧寂）一句話，疑惑了天下人。』
【English Translation】 English version: Then, he ascended into the sky and departed. At that time, a Taoist priest saw it. After five days, he asked Master Yangshan. Master Yangshan said, 'Did you see it again?' The Taoist priest said, 'I saw him leave the door and ascend into the sky.' Master Yangshan said, 'This is an Arhat (one who has attained enlightenment in Theravada Buddhism) from the Western Heaven (the West), who came specifically to explore my Dao (path, teaching).' The Taoist priest said, 'Although I have witnessed various Samadhis (a state of meditative consciousness), I cannot discern their principles.' Master Yangshan said, 'I will explain it to you with reason. These are the eight kinds of Samadhi, which are the sea of awareness transforming into the sea of meaning, the essence of which is the same. This meaning contains cause and effect, whether it is immediate or at a different time, general or specific, it does not depart from the Samadhi of invisibility.'
[Verse] A Brahman monk came to visit. Master Yangshan drew a half-moon shape on the ground. The monk stepped forward, added to it to make a full moon, and then wiped it away with his foot. Master Yangshan spread out his hands, and the monk flicked his sleeves and left [additional collection].
[Verse] Vice Minister Liu asked, 'Can I hear the essence of understanding the mind?' Master Yangshan said, 'If you want to understand the mind, there is no mind to understand. The mind without the intention to understand is called true understanding.'
[Verse] Vice Director Lu asked, 'Can one attain a place of peace and joy by entering Nirvana (the ultimate state of enlightenment in Buddhism) without ceasing afflictions?' Master Yangshan raised his whisk and said, 'How does this (whisk) enter?' Lu said, 'The word 'enter' is not needed.' Master Yangshan said, 'The word 'enter' is not for you (Sir).'
[Verse] Layman Pang asked, 'Having long admired Yangshan (Huiji), why do I turn away (from my original intention) upon arrival?' Master Yangshan raised his whisk. Pang said, 'Exactly so.' Master Yangshan said, 'Is it facing or turning away?' Pang then struck the pillar and said, 'Although there is no one, the pillar must bear witness.' Master Yangshan threw down the whisk and said, 'When you go to various places, you may speak of it as you please.'
[Verse] Master Yangshan pointed to a snow lion and asked the assembly, 'Is there anyone who can surpass this body (the snow lion)?' The assembly had no response (Zen Master Yunmen said, 'At that time, it would have been good to kick it down').
[Verse] Master Yangshan asked the disciple of Zen Master Shuangfeng, 'What is your understanding recently?' The disciple said, 'According to my understanding, there is truly no dharma (Buddhist teachings) that can satisfy my mind.' Master Yangshan said, 'Your understanding is still in the realm.' The disciple said, 'I am just like this. What about you, senior brother?' Master Yangshan said, 'Don't you know that there is no dharma that can satisfy the mind?' When Zen Master Weishan heard this, he said, 'A single sentence from Jizi (Yangshan Huiji) has confused everyone in the world.'
玄覺云。經道實無有法。然燈佛與我授記。它道實無一法可當情。為甚麼道。解猶在境。且道利害在甚麼處)。
【頌】師臥次。僧問曰。身還解說法也無。師曰。我說不得。別有一人說得。曰說得底人在甚麼處。師推出枕子。溈山聞曰。寂子用劍刃上事△師住觀音時。出榜云。看經次。不得問事。有僧來問訊。見師看經。旁立而待。師卷卻經。問會么。曰某甲不看經。爭得會。師曰。汝已後會去在。其僧到巖頭。頭問甚處來。曰江西觀音來。頭曰。和尚有何言句。僧舉前話。頭曰。這個老師。我將謂被故紙埋卻。元來猶在。
【頌】僧思𨜶問。禪宗頓悟。畢竟入門的意如何。師曰。此意極難。若是祖宗門下。上根上智。一聞千悟。得大總持。其有根微智劣。若不安禪靜慮。到這裡總須茫然。曰除此一路。別更有入處否。師曰有。曰如何即是。師曰。汝是甚處人。曰幽州人。師曰。汝還思彼處否。曰常思。師曰。能思者是心。所思者是境。彼處樓臺林苑人馬駢闐。汝反思底。還有許多般也無。曰某甲到這裡。總不見有。師曰。汝解猶在心。信位即得。人位未在。曰除卻這個。別更有意也無。師曰。別有別無。即不堪也。曰到這裡作么生即是。師曰。據汝所解。祇得一玄。得坐披衣向後自看。𨜶禮謝之。
○師將順寂。數僧侍立。師以偈示之曰。一二二三子。平目復仰視。兩口一無舌。即是吾宗旨。
香嚴智閑禪師
【頌】在百丈時。性識聰敏。參禪不得。洎丈遷化。遂參溈山。山問。我聞汝在百丈先師處。問一答十。問十答百。此是汝聰明靈利意解識想。生死根本。父母未生時。試道一句看。師被一問。直得茫然。歸寮將平日看過底文字。從頭要尋一句酬對。竟不能得。乃自嘆曰。𦘕餅不可充飢。屢乞溈山說破。山曰。我若說似汝。汝已后罵我去。我說底是我底。終不幹汝事。師遂將平昔所看文字燒卻曰。此生不學佛法也。且作個長行吃飯僧。免役心神。乃泣辭溈山。直過南陽。睹忠國師遺蹟。遂憩止焉。一日芟除草木。偶拋瓦礫擊竹作聲。忽然省悟。遽歸沐浴焚香。遙禮溈山贊曰。和尚大慈。恩逾父母。當時若為我說破。何有今日之事。乃有。
【頌】曰。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。溈山聞得。謂仰山曰。此子徹也。仰曰。此是心機意識著述得成。待某甲親自勘過。
【頌】仰后見師曰。和尚讚歎師弟發明大事。你試說看。師舉前頌。仰曰。此是夙習記持而成。若有正悟。別更說看。師又成頌曰。去
【現代漢語翻譯】 現代漢語譯本 香嚴智閑禪師臨近圓寂時，有幾位僧人侍立在旁。禪師用偈語開示他們說：『一二二三子，平目復仰視，兩口一無舌，即是吾宗旨。』
香嚴智閑禪師
【頌】他在百丈懷海禪師（749-814）處時，天性聰慧敏捷，但參禪卻不得其門而入。後來百丈禪師圓寂，他於是去參訪溈山靈佑禪師（771-853）。溈山禪師問他：『我聽說你在百丈先師那裡時，問一答十，問十答百。這是你的聰明、靈利、意解、識想，是生死的根本。父母未生你之前，試著說一句看。』香嚴禪師被這一問，頓時茫然不知所措。回到寮房后，他將平日看過的文字，從頭到尾尋找一句可以用來回答的話，最終也沒能找到。於是他感嘆道：『畫餅不可充飢。』他多次懇求溈山禪師為他點破，溈山禪師說：『我如果說給你聽，你以後會罵我的。我說的是我的，終究與你無關。』香嚴禪師於是將平時所看的文字燒掉，說：『此生不再學佛法了，就做個只吃飯的僧人，免得勞心費神。』於是他哭著告別溈山禪師，直接去了南陽，瞻仰忠國師（慧忠國師，？-775）的遺蹟，便在那裡住了下來。一天，他砍除草木，偶然拋擲瓦礫擊打竹子發出聲響，忽然醒悟。立即回去沐浴焚香，遙遙禮拜溈山禪師，讚歎道：『和尚大慈大悲，恩情勝過父母。當時如果為我說破，哪有今日之事！』於是作頌：
【頌】說：『一擊忘所知，更不假修持。動容揚古路，不墮悄然機。處處無軌跡，聲色外威儀。諸方達道者，咸言上上機。』溈山禪師聽后，對仰山慧寂禪師（807-883）說：『這個弟子徹悟了。』仰山禪師說：『這是心機意識著述而成，待我親自勘驗一番。』
【頌】仰山禪師後來見到香嚴禪師，說：『和尚讚歎師弟發明大事，你試著說看。』香嚴禪師舉出之前的頌。仰山禪師說：『這是宿習記持而成，若有正悟，另外再說看。』香嚴禪師又作頌說：
【English Translation】 English version As Zen Master Xiangyan Zhixian was nearing his passing, several monks stood in attendance. The Zen Master instructed them with a verse, saying: 'One two two three sons, level gaze then looking up, two mouths without a tongue, this is my doctrine.'
Zen Master Xiangyan Zhixian
[Verse] When he was at Baizhang's (Huaihai, 749-814), he was naturally intelligent and quick-witted, but he could not enter the gate of Chan practice. Later, when Zen Master Baizhang passed away, he went to visit Zen Master Weishan Lingyou (771-853). Zen Master Weishan asked him: 'I heard that when you were with the former teacher Baizhang, you answered ten questions for every one asked, and a hundred for every ten. This is your intelligence, quick wit, conceptual understanding, and discriminating thought, the root of birth and death. Before your parents gave birth to you, try to say a phrase.' Xiangyan was at a loss for words. Returning to his room, he searched through the texts he had read, from beginning to end, looking for a phrase to use as an answer, but he could not find one. So he sighed and said: 'A painted cake cannot satisfy hunger.' He repeatedly begged Zen Master Weishan to explain it to him, but Weishan said: 'If I were to tell you, you would scold me later. What I say is mine, and ultimately has nothing to do with you.' Xiangyan then burned the texts he had read, saying: 'I will no longer study the Buddha-dharma in this life, but will just be a rice-eating monk, to avoid mental strain.' So he tearfully bid farewell to Zen Master Weishan and went directly to Nanyang, where he paid homage to the traces of National Teacher Zhong (Huizhong, ?-775), and stayed there. One day, while clearing away grass and trees, he accidentally threw a tile that struck bamboo, making a sound, and suddenly he awakened. He immediately went back to bathe and burn incense, and bowed in the direction of Zen Master Weishan, praising him: 'The Abbot is greatly compassionate, his kindness surpasses that of parents. If you had explained it to me then, there would be no today's event!' So he composed a verse:
[Verse] Saying: 'With one strike, forgetting what was known, no longer relying on cultivation. Movement reveals the ancient path, not falling into silent mechanisms. Everywhere without traces, dignity beyond sound and form. Those who have attained the Way in all directions, all say it is the highest capacity.' After hearing this, Zen Master Weishan said to Zen Master Yangshan Huiji (807-883): 'This disciple has thoroughly awakened.' Zen Master Yangshan said: 'This is composed of mental machinations and discriminating consciousness. I will personally examine him.'
[Verse] Later, Zen Master Yangshan saw Xiangyan and said: 'The Abbot praised you, brother, for illuminating the great matter. Try to say something.' Xiangyan recited the previous verse. Zen Master Yangshan said: 'This is formed from habitual memorization. If you have genuine enlightenment, say something else.' Zen Master Xiangyan then composed another verse, saying:
年貧未是貧。今年貧始是貧。去年貧猶有卓錐之地。今年貧錐也無。仰曰。如來禪許師弟會。祖師禪未夢見在。師復有頌曰。我有一機。瞬目視伊。若人不會。別喚沙彌。仰乃報溈山曰。且喜閑師弟。會祖師禪也(玄覺云。且道如來禪。與祖師禪分不分。長慶棱云。一時坐卻)。
【頌】師初開堂。溈山令僧送書並拄杖至。師接得便哭蒼天蒼天。僧曰。和尚為甚麼如此。師曰。祇為春行秋令。
【頌】上堂。若論此事。如人上樹。口銜樹枝。腳不踏枝。手不攀枝。樹下忽有人問。如何是祖師西來意。不對它。又違它所問。若對它。又喪身失命。當恁么時作么生即得。時有虎頭招上座。出衆云。樹上即不問。未上樹時請和尚道。師乃呵呵大笑。
徑山洪諲禪師
僧問。掩息如灰時如何。師曰。猶是時人功干。曰干后如何。師曰。耕人田不種。曰畢竟如何。師曰。禾熟不臨場。
○問如霜如雪時如何。師曰。猶是污染。曰不污染時如何。師曰。不同色。
九峰慈慧禪師
初在溈山。山上堂曰。汝等諸人。祇得大機。不得大用。師便抽身而去。溈召之。師更不回顧。溈曰。此子堪為法器。
京兆米和尚
【頌】令僧去問仰山曰。今時還假悟也無。仰曰。悟即不無。
【現代漢語翻譯】 現代漢語譯本： 年景不好還不算真正的貧困，今年年景不好才是真正的貧困。去年年景不好，至少還有插錐子的地方，今年年景不好，連插錐子的地方都沒有了。仰山問：『如來禪你或許能領會，祖師禪你恐怕連做夢都沒夢到吧？』 師父又作偈說：『我有一機，瞬目視伊，若人不會，別喚沙彌。』 仰山於是稟告溈山說：『可喜閑師弟，領會祖師禪了。』（玄覺說：『且說如來禪與祖師禪分不分？』 長慶棱說：『一時坐卻。』） 【頌】師父初次開堂說法，溈山派僧人送書信和拄杖到。師父接過來就哭喊『蒼天啊蒼天』。僧人問：『和尚您為什麼這樣？』 師父說：『只因爲春天行秋天的命令。』 【頌】師父上堂說法：『若論這件事，如人上樹，口裡銜著樹枝，腳不踩著樹枝，手不攀著樹枝。樹下忽然有人問：如何是祖師西來意？』 不回答他，又違背了他所問的；若回答他，又喪身失命。當這個時候該怎麼辦才好呢？當時有虎頭招上座，從人群中走出來說：『樹上的情況暫且不問，未上樹時請和尚您說。』 師父於是哈哈大笑。 徑山洪諲禪師 僧人問：『掩息如灰時如何？』 師父說：『猶是時人功干。』 僧人問：『干后如何？』 師父說：『耕人田不種。』 僧人問：『畢竟如何？』 師父說：『禾熟不臨場。』 問：『如霜如雪時如何？』 師父說：『猶是污染。』 僧人問：『不污染時如何？』 師父說：『不同色。』 九峰慈慧禪師 當初在溈山，溈山上堂說法：『你們這些人，只得到大機，得不到大用。』 師父便抽身離開了。溈山叫住他，師父更不回頭。溈山說：『這孩子堪當法器。』 京兆米和尚 【頌】派僧人去問仰山說：『現在還用得著開悟嗎？』 仰山說：『開悟不是沒有。』
【English Translation】 English version: Being poor in a bad year is not true poverty; being poor this year is true poverty. Last year, even in poverty, there was still space to drive in an awl; this year, there isn't even space for an awl. Yangshan asked, 'You might understand Tathagata (如來) [another name for Buddha] Zen, but you probably haven't even dreamed of Patriarch (祖師) [referring to Bodhidharma or other prominent Zen ancestors] Zen.' The master then composed a verse: 'I have a device, I gaze at it in a blink. If people don't understand, call another novice.' Yangshan then reported to Weishan, 'Congratulations to Idle Brother, he understands Patriarch Zen.' (Xuanjue said, 'Tell me, are Tathagata Zen and Patriarch Zen separate or not?' Changqing Leng said, 'Sit down at once.') 【Verse】When the master first opened the Dharma hall, Weishan sent a monk with a letter and a staff. The master received them and cried out, 'Heaven, oh heaven!' The monk asked, 'Venerable, why are you like this?' The master said, 'Only because spring is enacting the orders of autumn.' 【Verse】The master ascended the hall and said, 'If we discuss this matter, it's like a person climbing a tree, holding a branch in their mouth, their feet not stepping on any branch, their hands not holding any branch. Suddenly, someone below the tree asks, 'What is the meaning of the Patriarch's (祖師) [referring to Bodhidharma or other prominent Zen ancestors] coming from the West?' Not answering them violates their question; answering them means losing your life. At such a time, what should be done?' At that moment, the senior monk Hutou Zhao came forward from the crowd and said, 'I won't ask about the situation on the tree; please, Venerable, speak about the time before climbing the tree.' The master then laughed heartily. Zen Master Hongyin of Jingshan A monk asked, 'What about when breath is extinguished like ashes?' The master said, 'It is still the effort of people of this time.' The monk asked, 'What about after the effort?' The master said, 'The farmer doesn't sow the field.' The monk asked, 'What about ultimately?' The master said, 'The grain ripens but doesn't reach the threshing ground.' Asked, 'What about when it's like frost or snow?' The master said, 'It's still defilement.' The monk asked, 'What about when it's not defilement?' The master said, 'It's not the same color.' Zen Master Cihui of Jiufeng Initially at Weishan, Weishan ascended the hall and said, 'You all only obtain the great function, but not the great application.' The master then withdrew and left. Weishan called him back, but the master didn't turn around. Weishan said, 'This child is worthy of being a Dharma vessel.' Layman Mi of Jingzhao 【Verse】Sent a monk to ask Yangshan, 'Is enlightenment still necessary now?' Yangshan said, 'Enlightenment is not absent.'
爭奈落在第二頭。師深肯之。又令僧問洞山曰。那個究竟作么生。洞曰。卻須問它始得。師亦肯之。
三角法遇庵主
【頌】因荒亂魁師入山。執刃而問。和尚有甚財寶。師曰。僧家之寶。非君所宜。魁曰。是何寶。師震聲一喝。魁不悟。以刃加之。
王敬初常侍
【頌】視事次。米和尚至。公乃舉筆示之。米曰。還判得虛空否。公擲筆入宅。更不復出。米致疑。明日憑鼓山供養主。入探其意。米亦隨至。潛在遮蔽間偵伺。供養主才坐。問曰。昨日米和尚有甚言句。便不相見。公曰。師子咬人。韓獹逐塊。米聞此語。即省前謬。遽出朗笑曰。我會也。我會也。公曰。會即不無。你試道看。米曰。請常侍舉。公乃豎起一隻箸。米曰。這野狐精。公曰。這漢徹也。
○問僧。一切眾生。還有佛性也無。曰有。公指壁上𦘕狗子曰。這個還有也無。僧無對。公自代曰。看咬著汝。
西塔光穆禪師
僧問。祖意教意。是同是別。師曰。同別且置。汝道瓶觜里。甚麼物出來入去。
南塔光涌禪師
少甚俊敏。依仰山剃度。北遊謁臨濟。復歸侍山。山曰。汝來作甚麼。師曰。禮覲和尚。山曰。還見和尚么。師曰見。山曰。和尚何似驢。師曰。某甲見和尚亦不似佛。山曰。若
【現代漢語翻譯】 現代漢語譯本： 爭奈落在第二頭。師深肯之。又令僧問洞山（人名，地名）曰：『那個究竟作么生？』洞曰：『卻須問它始得。』師亦肯之。 三角法遇庵主 【頌】因荒亂，魁師入山，執刃而問：『和尚有甚財寶？』師曰：『僧家之寶，非君所宜。』魁曰：『是何寶？』師震聲一喝。魁不悟，以刃加之。 王敬初常侍 【頌】視事次，米和尚至。公乃舉筆示之。米曰：『還判得虛空否？』公擲筆入宅，更不復出。米致疑，明日憑鼓山（地名）供養主，入探其意。米亦隨至，潛在遮蔽間偵伺。供養主才坐，問曰：『昨日米和尚有甚言句，便不相見？』公曰：『師子咬人，韓獹逐塊。』米聞此語，即省前謬，遽出朗笑曰：『我會也，我會也。』公曰：『會即不無，你試道看。』米曰：『請常侍舉。』公乃豎起一隻箸。米曰：『這野狐精。』公曰：『這漢徹也。』 問僧：『一切眾生，還有佛性也無？』曰：『有。』公指壁上畫狗子曰：『這個還有也無？』僧無對。公自代曰：『看咬著汝。』 西塔光穆禪師 僧問：『祖意教意，是同是別？』師曰：『同別且置，汝道瓶觜里，甚麼物出來入去？』 南塔光涌禪師 少甚俊敏，依仰山（地名）剃度，北遊謁臨濟（人名）。復歸侍山。山曰：『汝來作甚麼？』師曰：『禮覲和尚。』山曰：『還見和尚么？』師曰：『見。』山曰：『和尚何似驢？』師曰：『某甲見和尚亦不似佛。』山曰：『若』
【English Translation】 English version: However, it falls into the second category. The master deeply affirmed this. He then instructed a monk to ask Dongshan (person's name, place's name), 'What is that ultimately?' Dong replied, 'You must ask it to find out.' The master also affirmed this. Triangular Dharma Encounter with the Hermitage Master [Verse] Because of the chaos of war, a bandit leader entered the mountain, holding a blade and asking, 'What treasures does the monk have?' The master said, 'The treasures of a monk are not suitable for you.' The bandit said, 'What treasures are they?' The master shouted loudly. The bandit did not understand and attacked with his blade. Attendant Wang Jingchu [Verse] During official duties, Monk Mi arrived. The official then raised his brush to show him. Mi said, 'Can you judge emptiness?' The official threw down his brush and went into his residence, never coming out again. Mi was suspicious. The next day, he relied on the head of offerings from Gushan (place's name) to enter and probe his intentions. Mi also followed, secretly spying from behind a screen. As soon as the head of offerings sat down, he asked, 'What words did Monk Mi say yesterday that caused him not to see us?' The official said, 'The lion bites people, the Korean hound chases after clods.' When Mi heard these words, he immediately realized his previous mistake and suddenly came out laughing loudly, saying, 'I understand, I understand!' The official said, 'Understanding is not lacking, but try to say it.' Mi said, 'Please, attendant, speak.' The official then raised a single chopstick. Mi said, 'This wild fox spirit!' The official said, 'This man is thorough!' Asked a monk, 'Do all sentient beings have Buddha-nature or not?' He said, 'Yes.' The official pointed to a painted dog on the wall and said, 'Does this one have it or not?' The monk had no reply. The official replied for him, 'See, it's biting you.' Zen Master Guangmu of West Pagoda A monk asked, 'Are the Patriarch's intention and the teaching's intention the same or different?' The master said, 'Let's put aside same and different. You tell me, what is coming in and going out of the bottle's mouth?' Zen Master Guangyong of South Pagoda He was very intelligent. He was tonsured at Yangshan (place's name) and traveled north to visit Linji (person's name). He returned to serve the mountain. The mountain said, 'What have you come to do?' The master said, 'To pay respects to the abbot.' The mountain said, 'Have you seen the abbot?' The master said, 'I have.' The mountain said, 'What is the abbot like a donkey?' The master said, 'In my opinion, the abbot is not like a Buddha either.' The mountain said, 'If'
不似佛。似個甚麼。師曰。若有所似。與驢何別。山大驚曰。凡聖兩忘。情盡體露。吾以此驗人二十年。無決了者。子保任之。山每指謂人曰。此子肉身佛也。
○僧問。真佛住在何處。師曰。言下無相。也不在別處。
【頌】師向火次。有僧來參。師曰。一言說盡山河。僧便問。如何是一言。師以火箸插向爐邊。卻收舊處。
霍山景通禪師
【頌】初參仰山。山閉目坐。師乃翹起右足曰。如是如是。西天二十八祖亦如是。中華六祖亦如是。和尚亦如是。景通亦如是。仰山起來打四藤條。師因此自稱集云峰下四藤條。(歸宗下亦有大［神］佛。名智通)師曾到霍山和尚處。自稱集云峰下四藤條。天下大禪佛。參霍山喚維那打鐘著。師驟步而去(此則按會元見兩處霍山。今依頌古並見一章)。
無著文喜禪師(喜禾人也)
【評】【頌】往五臺山華嚴寺。至金剛窟禮謁。遇一老翁牽牛而行。邀師入寺。翁呼均提。有童子應聲出迎。翁縱牛。引師升堂。堂宇皆耀金色。翁踞床。指繡墩命坐。翁曰。近自何來。師曰南方。翁曰。南方佛法。如何住持。師曰。末法比丘。少奉戒律。翁曰。多少眾。師曰。或三百。或五百。師卻問。此間佛法如何住持。翁曰。龍蛇混雜。凡聖同居。師曰。
【現代漢語翻譯】 不似佛，像什麼？ 師父說：『如果有所像，那和驢有什麼區別？』 山大師非常驚訝地說：『凡聖兩忘，情盡體露。我用這個來檢驗人二十年，沒有能決斷了悟的。你好好保任它。』 山大師每次指著（景通禪師）對人說：『這個孩子是肉身佛啊。』
有僧人問：『真佛住在哪裡？』 師父說：『當下言語道斷，沒有形相，也不在別處。』
（頌）師父在生火的時候，有僧人前來參拜。師父說：『一句話說盡山河大地。』 僧人便問：『如何是一句話？』 師父用火箸插向爐邊，然後又收回原處。
霍山景通禪師
（頌）當初參拜仰山禪師（唐代禪師），仰山禪師閉著眼睛坐著。景通禪師於是翹起右腳說：『如是如是，西天二十八祖（指印度禪宗的二十八位祖師）也是這樣，中華六祖（指禪宗六祖慧能大師）也是這樣，和尚（指仰山禪師）也是這樣，景通也是這樣。』 仰山禪師起來打了景通禪師四藤條。景通禪師因此自稱是集云峰下的四藤條。（歸宗禪師門下也有一位大神佛，名叫智通）景通禪師曾經到霍山和尚處，自稱是集云峰下的四藤條，天下大禪佛。參拜霍山和尚時，讓維那（寺院中的一種職務）打鐘。景通禪師隨即快步離開了。（這個記載按照《禪宗會元》的說法，在兩處霍山都有記載，現在依照《頌古》合併在一章中）。
無著文喜禪師（文喜是禾人）
（評）（頌）前往五臺山華嚴寺，到金剛窟禮拜。遇到一位老翁牽著牛走來，邀請文喜禪師進入寺廟。老翁呼喚『均提』，有個童子應聲出來迎接。老翁放開牛，引導文喜禪師登上佛堂。佛堂的房屋都閃耀著金色。老翁坐在床上，指著繡墩讓文喜禪師坐下。老翁問：『你最近從哪裡來？』 文喜禪師說：『南方。』 老翁問：『南方佛法，如何住持？』 文喜禪師說：『末法時期的比丘，很少奉行戒律。』 老翁問：『有多少僧眾？』 文喜禪師說：『或者三百，或者五百。』 文喜禪師反問：『這裡佛法如何住持？』 老翁說：『龍蛇混雜，凡聖同居。』 文喜禪師問：
【English Translation】 Modern Chinese version Not like Buddha. What is it like? The master said, 'If it resembles something, how is it different from a donkey?' Master Shan was greatly surprised and said, 'Forgetting both the mundane and the sacred, exhausting emotions and revealing the essence. I have used this to test people for twenty years, and no one has been able to resolve it. You must cherish and maintain it.' Master Shan would often point to (Zen Master Jingtong) and say to people, 'This child is a living Buddha.'
A monk asked, 'Where does the true Buddha reside?' The master said, 'Beyond words and appearances, not in any other place.'
(Verse) The master was making a fire when a monk came to visit. The master said, 'One word encompasses the mountains and rivers.' The monk then asked, 'What is that one word?' The master used the fire tongs to poke at the side of the stove and then returned them to their original place.
Zen Master Jingtong of Huoshan
(Verse) Initially, he visited Zen Master Yangshan (Zen master of the Tang Dynasty). Yangshan was sitting with his eyes closed. Zen Master Jingtong then raised his right foot and said, 'Thus, thus. The twenty-eight patriarchs of the Western Heaven (referring to the twenty-eight patriarchs of Indian Zen Buddhism) are also like this, the Sixth Patriarch of China (referring to the Sixth Patriarch Huineng) is also like this, the abbot (referring to Zen Master Yangshan) is also like this, and Jingtong is also like this.' Yangshan got up and struck Jingtong four times with a rattan. Zen Master Jingtong therefore called himself the four rattans under Jiyun Peak. (Under Guizong there was also a great [divine] Buddha named Zhitong.) Zen Master Jingtong once went to the place of the Huoshan abbot and called himself the four rattans under Jiyun Peak, the great Zen Buddha of the world. When visiting the Huoshan abbot, he told the director (a position in the monastery) to ring the bell. Zen Master Jingtong then quickly left. (This account, according to the Zongmen Huiyuan, is recorded in two places in Huoshan; now, according to the Songgu, it is combined into one chapter.)
Zen Master Wuzhu Wenxi (Wenxi was a native of He)
(Commentary) (Verse) He went to Huayan Temple on Mount Wutai and paid homage at the Vajra Cave. He encountered an old man leading an ox and invited Zen Master Wenxi into the temple. The old man called out 'Junti,' and a boy responded and came out to greet them. The old man released the ox and led Zen Master Wenxi up to the Buddha hall. The buildings of the Buddha hall were all shining with gold. The old man sat on the bed and pointed to the embroidered stool, telling Zen Master Wenxi to sit down. The old man asked, 'Where have you come from recently?' Zen Master Wenxi said, 'The South.' The old man asked, 'How is the Buddhadharma maintained in the South?' Zen Master Wenxi said, 'The monks of the Dharma-ending Age rarely observe the precepts.' The old man asked, 'How many monks are there?' Zen Master Wenxi said, 'Perhaps three hundred, perhaps five hundred.' Zen Master Wenxi asked in return, 'How is the Buddhadharma maintained here?' The old man said, 'Dragons and snakes are mixed together; the ordinary and the sacred dwell together.' Zen Master Wenxi asked:
多少眾。翁曰。前三三。后三三。(評舉)翁呼童子致茶。並進酥酪。師納其味。心意豁然。翁拈起玻璃盞問曰。南方還有這個否。師曰無。翁曰。尋常將甚麼喫茶。師無對。師睹日色稍晚。遂問翁。擬投一宿得否。翁曰。汝有執心在。不得宿。師曰。某甲無執心。翁曰。汝曾受戒否。師曰。受戒久矣。翁曰。汝若無執心。何用受戒。師辭退。翁令童子相送。師問童子。前三三。后三三。是多少。童召大德。師應諾。童曰。是多少。師復問曰。此為何處。童曰。此金剛窟般若寺也。師悽然。悟彼翁者即文殊也。不可再見。即稽首童子。愿乞一言為別。童說偈曰。面上無嗔供養具。口裡無嗔吐妙香。心裡無嗔是珍寶。無垢無染是真常。言訖。均提與寺俱隱。
【頌】咸通三年參仰山。頓了心契。令充典座。文殊嘗現於粥鑊上。師以攪粥篦便打曰。文殊自文殊。文喜自文喜。殊乃說偈曰。苦瓠連根苦。甜瓜徹蒂甜。修行三大劫。卻被老僧嫌。
○一日有異僧來。求齋食。師減己分饋之。仰山預知。問曰。適來果位人至。汝給食否。師曰。輟己回施。仰曰。汝大利益。
五觀順支禪師
僧問。以字不成。八字不是。是甚麼字。師作圓相示之。
南禪無染禪師
僧問。無句之句。師還答
【現代漢語翻譯】 現代漢語譯本： 『有多少人？』老者說：『前面三個三個，後面三個三個。』（評：舉例說明）老者叫童子端上茶，並進獻酥酪。禪師品嚐著美味，心意豁然開朗。老者拿起玻璃杯問：『南方還有這個嗎？』禪師說：『沒有。』老者說：『平常用什麼喝茶？』禪師無言以對。禪師看到日色漸晚，於是問老者：『想借宿一晚可以嗎？』老者說：『你還有執念在，不能留宿。』禪師說：『我沒有執念。』老者說：『你曾經受過戒嗎？』禪師說：『受戒很久了。』老者說：『你如果沒有執念，為何要受戒？』禪師告辭退下。老者讓童子送他。禪師問童子：『前三個三個，后三個三個，是多少？』童子叫道：『大德！』禪師應諾。童子說：『是多少？』禪師反問道：『這是什麼地方？』童子說：『這是金剛窟般若寺。』禪師悽然，領悟到那位老者就是文殊（Manjusri，智慧的象徵）。不可再見，於是向童子叩首，希望求一句告別的話。童子說了偈語：『面上無嗔是供養的器具，口裡無嗔吐出美妙的香，心裡無嗔是珍寶，無垢無染是真常。』說完，均提（Junti，人名）和寺廟一同隱去。
【頌】咸通三年（862年）參訪仰山（Yangshan，地名），頓時領悟了心契，被安排擔任典座。文殊（Manjusri，智慧的象徵）曾經顯現在粥鍋上，禪師用攪粥的木棒便打，說：『文殊（Manjusri，智慧的象徵）自是文殊（Manjusri，智慧的象徵），文喜（Wenxi，人名，即該禪師）自是文喜。』文殊（Manjusri，智慧的象徵）於是說了偈語：『苦瓠連根苦，甜瓜徹蒂甜。修行三大劫，卻被老僧嫌。』
有一天，有位奇異的僧人來，請求齋飯。禪師減少了自己的那份供養給他。仰山（Yangshan，地名）預先知道此事，問道：『剛才有果位的人來，你給他食物了嗎？』禪師說：『減少了自己的那份回施給他。』仰山（Yangshan，地名）說：『你獲得了大利益。』
五觀順支禪師
有僧人問：『以字不成，八字不是，是什麼字？』禪師畫了一個圓相來指示。
南禪無染禪師
有僧人問：『無句之句，禪師如何回答？』
【English Translation】 English version: 『How many people are there?』 The old man said, 『Three threes in the front, three threes in the back.』 (Commentary: Giving an example) The old man called a boy to bring tea and offered ghee and cheese. The Chan master tasted the delicious food and his mind suddenly opened. The old man picked up a glass cup and asked, 『Do you have this in the South?』 The Chan master said, 『No.』 The old man said, 『What do you usually use to drink tea?』 The Chan master was speechless. The Chan master saw that the sun was getting late, so he asked the old man, 『Is it possible to stay overnight?』 The old man said, 『You still have attachments, you cannot stay.』 The Chan master said, 『I have no attachments.』 The old man said, 『Have you ever taken precepts?』 The Chan master said, 『I have taken precepts for a long time.』 The old man said, 『If you have no attachments, why take precepts?』 The Chan master bid farewell and left. The old man asked the boy to see him off. The Chan master asked the boy, 『Three threes in the front, three threes in the back, how much is it?』 The boy called out, 『Great Virtue!』 The Chan master responded. The boy said, 『How much is it?』 The Chan master asked in return, 『What is this place?』 The boy said, 『This is Vajra Cave Prajna Temple.』 The Chan master was sad and realized that the old man was Manjusri (Manjusri, symbol of wisdom). He could not see him again, so he bowed to the boy, hoping to ask for a word of farewell. The boy said a verse: 『A face without anger is a tool for offering, a mouth without anger emits wonderful fragrance, a heart without anger is a treasure, without defilement and without stain is true constancy.』 After speaking, Junti (Junti, a name) and the temple disappeared together.
[Verse] In the third year of Xiantong (862 AD), he visited Yangshan (Yangshan, a place name) and suddenly understood the mind contract, and was arranged to be in charge of the kitchen. Manjusri (Manjusri, symbol of wisdom) once appeared on the porridge pot, and the Chan master hit him with a porridge stirring stick, saying, 『Manjusri (Manjusri, symbol of wisdom) is Manjusri (Manjusri, symbol of wisdom), Wenxi (Wenxi, a name, i.e., the Chan master) is Wenxi.』 Manjusri (Manjusri, symbol of wisdom) then said a verse: 『Bitter gourd is bitter from the root, sweet melon is sweet to the core. Practicing for three great kalpas, but disliked by the old monk.』
One day, a strange monk came and asked for vegetarian food. The Chan master reduced his share to offer to him. Yangshan (Yangshan, a place name) knew about this in advance and asked, 『Did a person of fruition come just now, did you give him food?』 The Chan master said, 『I reduced my share to give back to him.』 Yangshan (Yangshan, a place name) said, 『You have gained great benefit.』
Chan Master Wuguan Shunzhi
A monk asked, 『The character 『yi』 is not complete, the character 『ba』 is not right, what character is it?』 The Chan master drew a circle to indicate it.
Chan Master Nanchuan Wuran
A monk asked, 『The sentence without a sentence, how does the Chan master answer?』
也無。師曰。從來祇明恁么事。曰畢竟如何。師曰。且問看。
大安清干禪師
僧問。從上諸聖。從何而證。師乃斫額。
○問如何是祖師西來意。師曰。羊頭車子推明月。
雙溪田道者
僧問。如何是啐啄之機。師以手作啄勢。
○問如何是西來意。師曰。甚麼處得個問頭來。
洪州米嶺和尚
常語曰。莫過於此。僧問。未審是甚麼莫過於此。師曰。不出是。僧后問長慶。為甚麼不出是。慶曰。汝擬喚作甚麼。
雙峰古禪師
本業講經。因參先雙峰。峰問。大德甚麼處住。曰城裡。峰曰。尋常還思老僧否。曰常思和尚。無由禮覲。峰曰。祇這思底便是大德。師從此領旨。即罷講席。侍奉數年。後到石霜。但隨眾而已。更不參請。眾謂古侍者。嘗受雙峰印記。往往聞于石霜。霜欲詰其所悟。而未得其便。師因辭去。霜將拂子送出門首。召曰古侍者。師回首。霜曰。擬著即差。是著即乖。不擬不是。亦莫作個會。除非知有。莫能知之。好去好去。師應喏喏。即前邁。
資福如寶禪師
【評】【頌】因陳操尚書來。師畫一圓相。操曰。弟子與么來。早是不著便。更畫圓相。師于中著一點。操曰。將謂是番舶主。師便歸方丈閉卻門(會元無出)
【現代漢語翻譯】 也無。師曰：『從來祇明恁么事。』曰：『畢竟如何？』師曰：『且問看。』
大安清干禪師
僧問：『從上諸聖，從何而證？』師乃斫額。
問：『如何是祖師西來意？』師曰：『羊頭車子推明月。』
雙溪田道者
僧問：『如何是啐啄之機？』師以手作啄勢。
問：『如何是西來意？』師曰：『甚麼處得個問頭來？』
洪州米嶺和尚
常語曰：『莫過於此。』僧問：『未審是甚麼莫過於此？』師曰：『不出是。』僧后問長慶，『為甚麼不出是？』慶曰：『汝擬喚作甚麼？』
雙峰古禪師
本業講經。因參先雙峰。峰問：『大德甚麼處住？』曰：『城裡。』峰曰：『尋常還思老僧否？』曰：『常思和尚，無由禮覲。』峰曰：『祇這思底便是大德。』師從此領旨，即罷講席。侍奉數年。後到石霜。但隨眾而已。更不參請。眾謂古侍者，嘗受雙峰印記。往往聞于石霜。霜欲詰其所悟，而未得其便。師因辭去。霜將拂子送出門首，召曰：『古侍者。』師回首。霜曰：『擬著即差，是著即乖。不擬不是，亦莫作個會。除非知有，莫能知之。好去好去。』師應喏喏，即前邁。
資福如寶禪師
【評】【頌】因陳操尚書來。師畫一圓相。操曰：『弟子與么來，早是不著便。更畫圓相。』師于中著一點。操曰：『將謂是番舶主。』師便歸方丈閉卻門(會元無出)
【English Translation】 Also no. The Master said, 'From the beginning, I only clarify such matters.' He said, 'What is it ultimately?' The Master said, 'Try asking.'
Chan Master Da'an Qinggan
A monk asked, 'From what do all the sages of the past attain enlightenment?' The Master then struck his forehead.
Question: 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'A ram-headed cart pushes the bright moon.'
Daoist Tian of Shuangxi
A monk asked, 'What is the mechanism of the simultaneous peck?' The Master made a pecking gesture with his hand.
Question: 'What is the meaning of the coming from the West?' The Master said, 'Where did you get the question from?'
Monk Miling of Hongzhou
He often said, 'Nothing surpasses this.' A monk asked, 'I don't know what surpasses this?' The Master said, 'Not going out is it.' Later, the monk asked Changqing, 'Why is it that not going out is it?' Changqing said, 'What do you intend to call it?'
Chan Master Gu of Shuangfeng
Originally lectured on scriptures. Because of visiting the former Shuangfeng. Feng asked, 'Great Virtue, where do you live?' He said, 'In the city.' Feng said, 'Do you usually think of this old monk?' He said, 'I often think of the Master, but have no way to pay respects.' Feng said, 'Just this thinking is Great Virtue.' From this, the Master understood the meaning and stopped lecturing. He served for several years. Later, he went to Shishuang. He only followed the assembly and did not seek further instruction. The assembly said that Attendant Gu had received Shuangfeng's seal of approval. This was often heard at Shishuang. Shuang wanted to question his enlightenment, but had not found a convenient opportunity. The Master then resigned. Shuang sent him to the door with a whisk and called out, 'Attendant Gu.' The Master turned his head. Shuang said, 'Intending to hit is wrong, hitting is contrary. Not intending is not it, and don't make an understanding of it. Unless you know there is, no one can know it. Go well, go well.' The Master responded 'Yes, yes' and then went forward.
Chan Master Zifu Rubao
[Commentary] [Eulogy] Because Minister Chen Cao came. The Master drew a circle. Cao said, 'This disciple coming like this is already inappropriate. Drawing another circle.' The Master put a dot in the middle. Cao said, 'I thought it was the captain of a foreign ship.' The Master then returned to his room and closed the door (Not found in Huiyuan).
增收僧問。如何是一塵入正受。師作入定勢。曰如何是諸塵三昧起。師曰。汝問阿誰。
○師有時坐良久。周視左右曰會么。眾曰不會。師曰。不會即謾汝去也。
○問如何是玄旨。師曰。汝與我掩卻門。
芭蕉慧清禪師
【頌】上堂。拈拄杖示眾曰。你有拄杖子。我與你拄杖子。你無拄杖子。我奪你拄杖子。靠拄杖下座。
○上堂。如人行次。忽遇前面萬丈深坑。背後野火來逼。兩畔是荊棘叢林。若也向前。則墮坑塹。若也退後。則野火燒身。若也轉側。則被荊棘林礙。當與么時。作么生免得。若也免得。合有出身之路。若免不得。墮身死漢。
○僧問。如何是自己。師曰。望南看北斗。
【頌】問如何是透法身句。師曰。一不得問。二不得休。曰學人不會。師曰。第三度來。與汝相見。
清化全怤禪師
初參南塔。塔問。從何而來。師曰鄂州。塔曰。鄂州使君名甚麼。師曰。化下不敢相觸忤。曰此地道不畏。師曰。大丈夫何必相試。塔囅然而笑。遂乃印可。
○僧問。如何是正法眼。師曰。我卻不知。曰和尚為甚麼不知。師曰。不可青天白日尿床也。師后還故國。錢氏文穆王。特加禮重。忠獻王賜紫方袍。師不受。王改以衲衣。仍號純一禪師。師
【現代漢語翻譯】 現代漢語譯本 增收僧問：『如何是一塵入正受？』（正受：佛教用語，指正確的感受或體驗）師作入定之勢，說：『如何是諸塵三昧起？』（三昧：佛教用語，指專注的精神狀態）師說：『你問的是誰？』 ○師父有時坐很久，環顧左右說：『會了嗎？』眾人說：『不會。』師父說：『不會就是我騙了你們。』 ○問：『如何是玄旨？』（玄旨：深奧的宗旨）師父說：『你與我把門關上。』 芭蕉慧清禪師 【頌】上堂。拿起拄杖向大眾展示說：『你有拄杖子，我給你拄杖子。你沒有拄杖子，我奪走你的拄杖子。』靠著拄杖下座。 ○上堂。就像有人走著路，忽然遇到前面是萬丈深坑，背後是野火逼近，兩邊是荊棘叢林。如果向前，就會掉入坑裡；如果後退，就會被野火燒身；如果轉向，就會被荊棘林阻礙。當這個時候，怎樣才能免於災難？如果能免於災難，就應該有脫身之路。如果不能免於災難，就會墮落而死。 ○僧人問：『如何是自己？』師父說：『望著南方看北斗。』 【頌】問：『如何是透法身句？』（法身：佛教用語，指佛的真身）師父說：『一不得問，二不得休。』（休：停止）說：『學人不會。』師父說：『第三次來，與你相見。』 清化全怤禪師 當初參拜南塔（禪師名號）。南塔問：『從哪裡來？』師父說：『鄂州。』南塔說：『鄂州使君叫什麼名字？』師父說：『化下不敢冒犯。』（化下：指在教化之下，表示謙卑）說：『此地講不畏懼。』師父說：『大丈夫何必互相試探。』南塔微微一笑，於是認可了他。 ○僧人問：『如何是正法眼？』（正法眼：佛教用語，指正確的觀察和理解）師父說：『我卻不知。』說：『和尚為什麼不知？』師父說：『不可因為****就尿床啊。』師父後來回到故國，錢氏文穆王（吳越國王，具體在位時間需要根據歷史考證）對他特別禮遇尊重，忠獻王（具體人物需要根據歷史考證）賜予紫色方袍，師父不接受。文穆王改為賜予衲衣，仍然號稱純一禪師。
【English Translation】 English version The monk Zēngshōu asked: 'What is it like when a single speck of dust enters correct reception (zhèngshòu)?' (Correct reception: a Buddhist term referring to correct feeling or experience). The master made a gesture of entering meditation and said: 'What is it like when the samadhi (sānmèi) of all dusts arises?' (Samadhi: a Buddhist term referring to a state of focused concentration). The master said: 'Who are you asking?' ○ Sometimes the master would sit for a long time, look around, and say: 'Do you understand?' The assembly said: 'No, we don't.' The master said: 'Not understanding means I've deceived you.' ○ Asked: 'What is the profound meaning (xuánzhǐ)?' The master said: 'You and I, close the door.' Zen Master Bājiāo Huìqīng [Verse] Ascending the hall, he raised his staff and showed it to the assembly, saying: 'If you have a staff, I'll give you a staff. If you don't have a staff, I'll take your staff away.' He leaned on the staff and descended from the seat. ○ Ascending the hall. It's like someone walking along, suddenly encountering a bottomless pit in front, wild fire pressing from behind, and thorny thickets on both sides. If you go forward, you'll fall into the pit; if you retreat, you'll be burned by the wild fire; if you turn, you'll be obstructed by the thorny thickets. At such a time, how can you escape? If you can escape, there should be a way out. If you can't escape, you'll fall and die. ○ A monk asked: 'What is the self?' The master said: 'Look south and see the Big Dipper.' [Verse] Asked: 'What is the phrase that penetrates the Dharmakaya (fǎshēn)?' (Dharmakaya: a Buddhist term referring to the body of the Dharma, the ultimate reality). The master said: 'One must not ask, two must not stop.' Said: 'The student doesn't understand.' The master said: 'Come a third time, and I'll meet you.' Zen Master Qīnghuà Quánfù Initially, he visited Nántǎ (Zen master's name). Nántǎ asked: 'Where do you come from?' The master said: 'Èzhou.' Nántǎ said: 'What is the name of the governor of Èzhou?' The master said: 'I dare not offend those in authority.' (Huàxià: refers to being under the influence of teaching, expressing humility). Said: 'Here, we speak without fear.' The master said: 'Why must great men test each other?' Nántǎ smiled slightly and then approved of him. ○ A monk asked: 'What is the eye of the true Dharma (zhèngfǎyǎn)?' (Eye of the true Dharma: a Buddhist term referring to correct observation and understanding). The master said: 'I don't know.' Said: 'Why doesn't the master know?' The master said: 'You can't wet the bed just because you ****.' Later, the master returned to his homeland. King Wénmù of the Qián family (King of Wúyuè, specific reign time needs to be verified according to history) treated him with special courtesy and respect. Prince Zhōngxiàn (specific person needs to be verified according to history) bestowed a purple robe, which the master did not accept. King Wénmù changed it to a patched robe and still called him Zen Master Chúnyī.
曰。吾非飾讓也。慮後人仿吾而逞欲耳。
黃連義初禪師
廣主劉氏。向師道化。請入府內說法。僧問。人王與法王相見時如何。師曰。兩鏡相照。萬象歷然。曰法王心要。達磨西來。五祖付與曹溪。自此不傳衣缽。未審碧玉階前。將何付囑。師曰。石羊水上行。木馬夜翻駒。曰恁么則我王有感。萬國歸朝。師曰。時人盡唱太平歌。
資福貞邃禪師
上堂。隔江見資福剎竿。便回去。腳根下好與三十棒。況過江來。時有僧才出。師曰。不堪共語。
【頌】僧問。如何是古人歌。師作此○相示之。
芭蕉繼徹禪師
初參風穴。穴問。如何是正法眼。師曰。泥彈子。穴異之。次謁先芭蕉。蕉上堂。舉仰山道。兩口一無舌。此是吾宗旨。師豁然有省。住后僧問。如何是林溪境。師曰。有山有水。曰如何是境中人。師曰。三門前。佛殿後。
【頌】問有一人不捨生死。不證涅槃。師還提攜也無。師曰。不提攜。曰為甚麼不提攜。師曰。林溪粗識好惡。
○問寂寂無依時如何。師曰。未是衲僧分上事。曰如何是衲僧分上事。師曰。要行即行。要坐即坐。師有偈曰。芭蕉的旨。不掛唇齒。木童唱和。石人側耳。
承天辭確禪師
僧問。學人有一隻箭。射即是
【現代漢語翻譯】 現代漢語譯本： 禪師說：『我不是在推脫謙讓，而是考慮到後人會效仿我而放縱慾望。』 黃連義初禪師 廣主劉氏仰慕禪師的道行和教化，請禪師到府內說法。有僧人問：『人王（指世俗的君王）與法王（指佛）相見時是怎樣的？』禪師說：『就像兩面鏡子互相照耀，所有的景象都清清楚楚地顯現出來。』僧人又問：『法王的心要，達磨（Bodhidharma）西來，五祖（弘忍）傳給曹溪（慧能），從此不再傳衣缽。不知在碧玉階前，將要付囑什麼？』禪師說：『石羊在水上行走，木馬在夜晚翻倒。』僧人說：『這樣說來，我王有感應，萬國都來朝拜。』禪師說：『世人都在歌唱太平。』 資福貞邃禪師 禪師上堂說法：『隔著江看見資福寺的剎竿，就應該回去了，在腳跟下好好打三十棒。何況是過江而來。』當時有僧人出來應對，禪師說：『不堪與你交談。』 【頌】有僧人問：『什麼是古人的歌？』禪師用手作了一個圓圈的形狀來示意。 芭蕉繼徹禪師 禪師最初參訪風穴禪師，風穴問：『什麼是正法眼？』禪師回答：『泥彈子。』風穴對此感到驚異。之後又拜見先芭蕉禪師。芭蕉上堂說法，引用仰山禪師的話說：『兩口一無舌，這是我的宗旨。』禪師聽后豁然開悟。住持寺院后，有僧人問：『什麼是林溪的境界？』禪師說：『有山有水。』僧人問：『什麼是境界中的人？』禪師說：『三門前，佛殿後。』 【頌】有人問：『有一個人不捨棄生死，也不證得涅槃，禪師您還提攜他嗎？』禪師說：『不提攜。』問：『為什麼不提攜？』禪師說：『林溪略微知道好壞。』 有人問：『寂靜無依靠時如何？』禪師說：『還不是衲僧（指雲遊僧人）分內的事。』問：『什麼是衲僧分內的事？』禪師說：『要走就走，要坐就坐。』禪師有偈語說：『芭蕉的宗旨，不掛在嘴上。木童唱歌應和，石人側耳傾聽。』 承天辭確禪師 有僧人問：『學人有一隻箭，射出去就是了。』
【English Translation】 English version: The Zen master said, 'I am not making excuses or being modest, but I am considering that later people will imitate me and indulge their desires.' Huanglian Yichu Zen Master Guangzhu (Ruler of Guang) Liu admired the Zen master's Dao (teachings) and requested him to preach in the palace. A monk asked, 'How is it when the human king (referring to the secular ruler) meets the Dharma king (referring to the Buddha)?' The Zen master said, 'Like two mirrors reflecting each other, all phenomena are clearly revealed.' The monk then asked, 'The essence of the Dharma king, Bodhidharma came from the West, the Fifth Patriarch (Hongren) passed it on to Caoqi (Huineng), and since then, the robe and bowl have not been passed on. I wonder, in front of the Jade Steps, what will be entrusted?' The Zen master said, 'A stone sheep walks on water, a wooden horse overturns at night.' The monk said, 'In that case, my king is inspired, and all nations come to pay tribute.' The Zen master said, 'People are all singing songs of peace.' Zifu Zhensui Zen Master The Zen master ascended the platform and said, 'Seeing the flagpole of Zifu Temple across the river, one should turn back and give oneself thirty blows under the heel. How much more so for coming across the river?' At that time, a monk came forward, and the Zen master said, 'Unworthy to talk with you.' [Verse] A monk asked, 'What is the song of the ancients?' The Zen master made a circle with his hand to indicate it. Bajiao Jiche Zen Master The Zen master initially visited Fengxue Zen Master. Fengxue asked, 'What is the Eye of the True Dharma?' The Zen master replied, 'A mud pellet.' Fengxue was surprised by this. Later, he visited the former Bajiao Zen Master. Bajiao ascended the platform and quoted Yangshan, saying, 'Two mouths, one without a tongue, this is my principle.' The Zen master suddenly had an awakening. After residing in the temple, a monk asked, 'What is the scenery of Linxi (Forest Creek)?' The Zen master said, 'There are mountains and water.' The monk asked, 'What are the people in the scenery?' The Zen master said, 'In front of the three gates, behind the Buddha hall.' [Verse] Someone asked, 'There is a person who does not abandon birth and death, nor does he attain Nirvana, will the Zen master still guide him?' The Zen master said, 'I will not guide him.' Asked, 'Why not guide him?' The Zen master said, 'Linxi roughly knows good and bad.' Someone asked, 'What is it like when one is lonely and without reliance?' The Zen master said, 'It is not yet the business of a traveling monk.' Asked, 'What is the business of a traveling monk?' The Zen master said, 'Go when you want to go, sit when you want to sit.' The Zen master has a verse that says, 'The essence of Bajiao, not hung on the lips. The wooden child sings in harmony, the stone man pricks up his ears.' Chengtian Cique Zen Master A monk asked, 'This student has an arrow, once it is shot, it is gone.'
。不射即是。師曰。作么生是阇黎箭。僧便喝。師曰。這個是草箭子。曰如何是和尚箭。師曰。禁忌須屈指。禱祈便扣牙。
○問眾罪如霜露。慧日能消除時如何。師曰。亭臺深夜雨。樓閣靜時鐘。曰為甚麼因緣會遇時。果報還自受。師曰。管筆能書。片舌解語。
○問如何是第一義。師曰。群峰穿海去。滴水下巖來。
(會元九卷終)
青原法眼宗
清涼文益禪師(謚大法眼)
弱齡稟具於越州開元寺。屬律匠希覺師。盛化于明州鄮山育王寺。師往預聽習。究其微旨。復傍探儒典。游文雅之場。覺師目為我門之遊夏也。師以玄機一發。雜務俱捐。振錫南邁。抵福州參長慶。不大發明。
【頌】后同紹修法進三人。欲出嶺。過地藏院阻雪。少憩附爐次。藏問。此行何之。師曰。行腳去。藏曰。作么生是行腳事。師曰不知。藏曰。不知最親切。又同三人舉肇論。至天地與我同根處。藏曰。山河大地。與上座自己。是同是別。師曰別。藏豎起兩指。師曰同。藏又豎起兩指。便起去。雪霽辭去。藏門送之。問曰。上座。尋常說三界唯心。萬法唯識。乃指庭下片石曰。且道此石在心內。在心外。師曰。在心內。藏曰。行腳人。著甚麼來由。安片石在心頭。師窘無以對。即放包依席
【現代漢語翻譯】 現代漢語譯本：僧人說：『不射就是這樣。』 禪師說：『怎麼是你的箭？』 僧人便大喝一聲。 禪師說：『這個是草箭子。』 僧人說：『如何是和尚的箭？』 禪師說：『禁忌時需要屈指計算，禱告祈求時便要叩齒。』
僧人問：『眾多的罪業像霜露一樣，慧日能夠消除它們，這是什麼情況？』 禪師說：『亭臺在深夜裡被雨淋濕，樓閣在寂靜時聽到鐘聲。』 僧人說：『為什麼因緣會遇時，果報還要自己承受？』 禪師說：『管筆能夠書寫，片舌能夠說話。』
僧人問：『如何是第一義（最高的真理）？』 禪師說：『群峰穿過大海而去，滴水從巖石上落下來。』
（《會元》第九卷完）
青原法眼宗
清涼文益禪師（謚號大法眼）
禪師年輕時在於越州開元寺出家，師從律宗的希覺律師。希覺律師在明州鄮山育王寺弘揚佛法，禪師前去聽講學習，深入研究其中的精妙之處。禪師又廣泛地涉獵儒家經典，遊學于文人雅士之間。希覺律師稱禪師是佛門中的子夏（孔子的弟子，以擅長文學著稱）。禪師一旦領悟了玄妙的佛理，便捨棄了其他雜務，拄著錫杖向南方遊歷，到達福州參訪長慶禪師，但沒有得到大的開悟。
【頌】後來禪師與紹修、法進三人，想要出嶺，路過地藏院時被雪阻擋，便稍作休息，靠近火爐。地藏禪師問：『你們此行要去哪裡？』 禪師說：『行腳雲遊去。』 地藏禪師說：『怎麼是行腳雲遊的事？』 禪師說：『不知道。』 地藏禪師說：『不知道最親切。』 又一同三人談論《肇論》，說到『天地與我同根』之處，地藏禪師說：『山河大地，與上座（對僧人的尊稱）自己，是同還是別？』 禪師說：『別。』 地藏禪師豎起兩根手指。 禪師說：『同。』 地藏禪師又豎起兩根手指，便起身離開了。 雪停后，禪師等人告辭離去。 地藏禪師送到門口，問道：『上座，你平時說三界唯心，萬法唯識，』 於是指著庭院下的一塊石頭說：『且說說這塊石頭是在心內，還是在心外？』 禪師說：『在心內。』 地藏禪師說：『行腳的人，用什麼理由，把一塊石頭安放在心頭？』 禪師窘迫，無言以對，便放下行囊，依附在地藏禪師的座位旁。
【English Translation】 English version: Monk said: 'Not shooting is it.' The master said: 'What is the venerable's arrow?' The monk then shouted. The master said: 'This is a grass arrow.' The monk said: 'What is the abbot's arrow?' The master said: 'Taboos require counting on fingers, prayers require knocking on teeth.'
Monk asked: 'When numerous sins are like frost and dew, and the wisdom sun can eliminate them, what is the situation?' The master said: 'Pavilions are wet with rain in the deep night, and towers hear the bell in silence.' The monk said: 'Why, when causes and conditions meet, must the consequences still be borne by oneself?' The master said: 'The writing brush can write, and the single tongue can speak.'
Monk asked: 'What is the first principle (the highest truth)?' The master said: 'The peaks pierce the sea and go away, and the dripping water falls from the rock.'
(End of Volume Nine of the Record of the Assembly)
The Qingyuan Fayan School
Chan Master Qingliang Wenyi (posthumous title: Great Dharma Eye)
The master was ordained at a young age at Kaiyuan Temple in Yuezhou, studying under Vinaya Master Xijue. Vinaya Master Xijue propagated the Dharma at Yuwang Temple on Mount Mao in Mingzhou. The master went to listen and study, deeply researching its subtleties. He also extensively studied Confucian classics, traveling among men of letters and elegance. Vinaya Master Xijue called the master the Zixia (a disciple of Confucius known for his literary talent) of our Buddhist school. Once the master grasped the profound Buddhist principles, he abandoned other miscellaneous affairs, carried his staff and traveled south, arriving in Fuzhou to visit Chan Master Changqing, but did not attain great enlightenment.
[Verse] Later, the master, along with Shaoxiu and Fajin, wanted to leave the mountain range, passing by Dizang Monastery and being blocked by snow. They rested briefly, near the stove. Chan Master Dizang asked: 'Where are you going on this trip?' The master said: 'Going on a pilgrimage.' Chan Master Dizang said: 'What is the matter of pilgrimage?' The master said: 'I don't know.' Chan Master Dizang said: 'Not knowing is the most intimate.' Together with the three, they discussed the Treatise of Zhao, reaching the point where 'Heaven and earth share the same root with me.' Chan Master Dizang said: 'The mountains, rivers, and earth, and the venerable (a respectful term for monks) himself, are they the same or different?' The master said: 'Different.' Chan Master Dizang raised two fingers. The master said: 'The same.' Chan Master Dizang raised two fingers again and then got up and left. After the snow stopped, the master and the others bid farewell and left. Chan Master Dizang saw them off at the door and asked: 'Venerable, you usually say that the three realms are only mind, and all phenomena are only consciousness.' Then he pointed to a stone in the courtyard and said: 'Tell me, is this stone inside the mind or outside the mind?' The master said: 'Inside the mind.' Chan Master Dizang said: 'People on pilgrimage, with what reason do you place a stone in your mind?' The master was embarrassed and speechless, so he put down his baggage and attached himself to Chan Master Dizang's seat.
下。求抉擇。近一月餘。日呈見解。說道理。藏語之曰。佛法不恁么。師曰。某甲詞窮理絕也。藏曰。若論佛法。一切現成。師于言下大悟。
【頌】子方上座自長慶來。師舉長慶偈問曰。作么生是萬象之中獨露身。子方舉拂子。師曰。恁么會。又爭得。曰和尚尊意如何。師曰。喚甚麼作萬象。曰古人不撥萬象。師曰。萬象之中獨露身。說甚麼撥不撥。子方豁然悟解。述偈投誠。自是諸方會下。有存知解者。翕然而至。始則行行如也。師微以激發。皆漸而服膺。海蔘之眾。常不減千計。
○上堂。大眾立久。乃謂之曰。祇恁么便散去。還有佛法道理也無試說看。若無。又在這裡作么。若有大市裡。人叢處亦有。何須到這裡。諸人各曾看還源觀。百門義海。華嚴論。涅槃經。諸多䇿子。阿那個教中。有這個時節。若有試舉看。莫是恁么經里。有恁么語是此時節么。有甚麼交涉。所以道。微言滯於心首。嘗為緣慮之場。實際居於目前。翻為名相之境。又作么生得翻去。若也翻去。又作么生得正去。還會么。莫祇恁么念策子。有甚麼用處。僧問。如何披露。即得與道相應。師曰。汝幾時披露。即與道不相應。
○問六處不知音時如何。師曰。汝家眷屬一群子。師又曰。作么生會。莫道恁么來問。便是不得
【現代漢語翻譯】 現代漢語譯本：請您決斷。近一個多月以來，我每天都陳述自己的見解，講說道理。藏[僧人]說：『佛法不是這樣的。』我說：『我詞窮理盡了。』藏[僧人]說：『如果談論佛法，一切都是現成的。』我聽了這話，當下大悟。
【頌】子方上座從長慶[地名]來。我舉長慶[地名]的偈語問他說：『怎樣才是萬象之中獨露身？』子方舉起拂子。我說：『這樣理解，又怎麼行呢？』他說：『和尚您的意思如何？』我說：『你把什麼叫做萬象？』他說：『古人不否定萬象。』我說：『萬象之中獨露身，說什麼否定不否定？』子方豁然開悟，寫了偈語表示誠服。從此以後，各處的禪林，凡是執著于知解的人，都紛紛前來。開始的時候，他們的行為還像模像樣，我稍微加以啓發，他們就漸漸地心悅誠服。前來參學的人，常常不少於一千人。
上堂說法。大眾站立很久。我說：『就這樣散去，還有佛法道理嗎？試著說說看。如果沒有，又在這裡做什麼？如果有，那麼在熱鬧的集市裡，人群聚集的地方也有，何必到這裡來？各位都曾經看過《還源觀》、《百門義海》、《華嚴論》、《涅槃經》等許多經書，哪一部經里，有這個時節？如果有，試著舉出來看看。莫非是某部經里，有某句話是此時節嗎？』有什麼關係呢？所以說，精微的語言停留在心頭，常常成為緣慮的場所；實際的理體就在眼前，反而成為名相的境界。又怎樣才能翻轉過去呢？如果翻轉過去，又怎樣才能使它正過來呢？你們明白嗎？不要只是唸經書，有什麼用處？』有僧人問：『如何披露，才能與道相應？』我說：『你什麼時候披露，就什麼時候與道不相應。』
問：『六處不知音時，如何？』我說：『你家的眷屬一大群。』我又說：『怎麼理解？不要以為這樣來問，就是不得。』
【English Translation】 English version: Please make a decision. For more than a month, I have been presenting my views and reasoning every day. The Tibetan [monk] said, 'The Buddha-dharma is not like this.' I said, 'I am at my wit's end.' The Tibetan [monk] said, 'If we talk about the Buddha-dharma, everything is readily available.' Upon hearing this, I had a great enlightenment.
[Verse] Elder Zifang came from Changqing [place name]. I raised Changqing's [place name] verse and asked, 'How is it that the unique body is revealed within the myriad phenomena?' Zifang raised the whisk. I said, 'If you understand it this way, how can it work?' He said, 'What is the meaning of the Abbot?' I said, 'What do you call the myriad phenomena?' He said, 'The ancients did not deny the myriad phenomena.' I said, 'The unique body is revealed within the myriad phenomena, what is there to say about denying or not denying?' Zifang suddenly realized and wrote a verse to show his sincerity. From then on, in various Chan communities, those who clung to intellectual understanding came one after another. At first, their behavior was still decent, but I slightly inspired them, and they gradually became convinced. The number of people who came to study often did not fall below a thousand.
Ascending the Dharma hall. The assembly stood for a long time. I said, 'If you just disperse like this, is there any Buddha-dharma principle? Try to say it. If not, what are you doing here? If there is, then it is also in the bustling market, where people gather, why come here? You have all read the 'Huanyuan Guan', 'Baimen Yihai', 'Huayan Lun', 'Nirvana Sutra' and many other scriptures, which scripture has this moment? If there is, try to cite it. Could it be that in a certain scripture, there is a certain sentence that is this moment?' What does it have to do with it? Therefore, it is said that subtle words linger in the mind, often becoming a place of conditioned thinking; the actual substance is right in front of you, but it becomes a realm of names and forms. How can you turn it around? If you turn it around, how can you make it right? Do you understand? Don't just recite scriptures, what's the use?' A monk asked, 'How can I reveal myself to be in accordance with the Tao?' I said, 'When you reveal yourself, you are not in accordance with the Tao.'
Asked, 'When the six senses do not know the sound, what should I do?' I said, 'Your family members are a large group.' I also said, 'How do you understand? Don't think that asking like this is not allowed.'
。汝道六處不知音。眼處不知音。耳處不知音。若也根本是有。爭解無得。古人道。離聲色著聲色。離名字著名字。所以無想天。修得經八萬大劫。一朝退墮諸事儼然。蓋為不知根本真實次第。修行三生六十劫。四生一百劫。如是直到三祇果滿。它古人猶道。不如一念緣起無生。超彼三乘權學等見。又道。彈指圓成八萬門。剎那滅卻三祇劫。也須體究。若如此。用多少氣力。
○問十二時中如何行履。即得與道相應。師曰。取捨之心成巧偽。
【頌】問聲色兩字。甚麼人透得。師卻謂眾曰。諸上座。且道這個僧。還透得也未。若會此僧問處。逶聲色也不難。
○問求佛知見。何路最徑。師曰。無過此。
○上堂。出家人但隨時及節便得。寒即寒。熱即熱。欲知佛性義。當觀時節因緣。古今方便不少。不見石頭和尚。因看肇論云。會萬物為己者。其唯聖人乎。他家便道。聖人無己靡所不己。有一片言語。喚作參同契。末上云竺土大仙心。無過此語也。中間也祇隨時說話。上座。今欲會萬物為自己去。蓋為大地。無一法可見。它又囑云。光陰莫虛度。適來向上座道。但隨時及節便得。若也移時失候。即是虛度光陰。于非色中作色解。上座。于非色中作色解。即是移時失候。且道色作非色解。還當
【現代漢語翻譯】 現代漢語譯本：你說六處（眼、耳、鼻、舌、身、意）不知音。眼處不知音，耳處不知音。如果根本上是有，怎麼會沒有呢？古人說，離開聲色卻又執著于聲色，離開名字卻又執著于名字。所以無想天（佛教二十八天中的最高一層）的修行者，修得經歷八萬大劫（極長的時間單位），一旦退墮，諸事依然如故。這是因為不知根本真實的次第。修行三生六十劫，四生一百劫，像這樣直到三大阿僧祇劫（極長的時間單位）圓滿。古人還說，不如一念緣起無生，超越三乘（聲聞乘、緣覺乘、菩薩乘）權巧之學的見解。又說，彈指間圓成八萬法門，剎那間滅卻三祇劫。也需要身體力行去探究。如果這樣，要用多少氣力啊！
問：十二時辰中如何行持，才能與道相應？ 師父說：取捨之心，成就的是虛偽。
【頌】問：聲色二字，什麼人能透徹？ 師父卻對大眾說：各位上座，且說這個僧人，還透徹了嗎？如果領會了這個僧人發問之處，透徹聲色也不難。
問：求佛知見，哪條路最快捷徑？ 師父說：沒有比這更快的了。
上堂：出家人只要隨時順應時節就可以了。冷就冷，熱就熱。想要知道佛性的意義，應當觀察時節因緣。古往今來的方便法門不少。沒見石頭和尚，因為看《肇論》說：『能將萬物會歸於自己，大概只有聖人吧！』他便說：『聖人無我，無所不我。』有一段言語，叫做《參同契》。最後說『竺土（印度）大仙心，無過此語也。』中間也只是隨時說話。各位上座，現在想要將萬物會歸於自己嗎？因為大地，沒有一法可見。他又囑咐說：光陰不要虛度。剛才對各位上座說，只要隨時順應時節就可以了。如果錯過時機，就是虛度光陰。在非色的事物中作出色的理解。各位上座，在非色的事物中作出色的理解，就是錯過時機。且說將色理解為非色，還應當...
【English Translation】 English version: You say the six senses (eye, ear, nose, tongue, body, mind) do not know sound. The eye does not know sound, the ear does not know sound. If the root is existent, how can it be non-existent? The ancients said, 'Departing from sound and form, yet attached to sound and form; departing from names, yet attached to names.' Therefore, those who cultivate in the Heaven of Neither Perception nor Non-Perception (the highest of the twenty-eight heavens in Buddhism) spend eighty thousand great kalpas (extremely long units of time) in cultivation, only to fall back, with everything remaining as it was. This is because they do not know the fundamental, true order. Cultivating for sixty kalpas over three lifetimes, or one hundred kalpas over four lifetimes, and so on until the three asamkhya kalpas (extremely long units of time) are fulfilled. The ancients still said, 'It is not as good as a single thought of dependent origination without arising, surpassing the views of the expedient teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna).' It is also said, 'In a snap of the fingers, eight myriad gates are perfectly accomplished; in an instant, three kalpas are extinguished.' It is necessary to investigate and embody this. If so, how much effort is required!
Question: How should one conduct oneself throughout the twelve periods of the day to be in accordance with the Dao? The Master said: 'A mind of taking and rejecting creates artifice and falsehood.'
[Verse] Question: What kind of person can penetrate the two words 'sound' and 'form'? The Master then said to the assembly: 'Venerable monks, tell me, has this monk penetrated them or not? If you understand the point of this monk's question, penetrating sound and form is not difficult.'
Question: What is the quickest path to seeking the Buddha's knowledge and vision? The Master said: 'There is nothing quicker than this.'
Ascending the Dharma Hall: Monastics should simply adapt to the time and season. If it's cold, be cold; if it's hot, be hot. If you want to know the meaning of Buddha-nature, you should observe the conditions of time and causality. There are many expedient methods from ancient times to the present. Didn't you see how Zen Master Shitou, upon reading the Zhaolun (The Treatises of Zhao) said, 'Only a sage can unite all things as oneself!' He then said, 'A sage has no self, yet there is nothing that is not self.' There is a passage called the Cantongqi (The Kinship of the Three). At the end, it says, 'The mind of the great sage of India (Jambudvipa) is unsurpassed by these words.' In between, it simply speaks according to the time. Venerable monks, do you now want to unite all things as yourself? Because on the great earth, there is not a single dharma to be seen. He also exhorted, 'Do not waste time.' I just told you, venerable monks, that you should simply adapt to the time and season. If you miss the time and season, you are wasting time. To interpret color in what is not color. Venerable monks, to interpret color in what is not color is to miss the time and season. Tell me, should interpreting color as non-color...
不當。上座。若恁么會。便是沒交涉。正是癡狂兩頭走。有甚麼用處。上座。但守分隨時過好。珍重。
【頌】師問修山主。毫釐有差。天地懸隔。兄作么生會。修曰。毫釐有差。天地懸隔。師曰。恁么會。又爭得。修曰。和尚如何。師曰。毫釐有差。天地懸隔。修便禮拜。(東禪齊云。山主恁么只對。為甚麼不肯。及乎再請益。法眼亦祇恁道便得去。且道疑訛在甚麼處。若看得透道上座有來由)。
○師與悟空禪師向火。拈起香匙問曰。不得喚作香匙。兄喚作甚麼。空曰香匙。師不肯。空后二十餘日。方明此語。
【頌】僧問。承教有言。從無住本。立一切法。如何是無住本。形興未質。名起未名。
【頌】僧參次。師指簾。時有二僧同去卷。師曰。一得一失。
【頌】問僧甚處來。曰泗州禮拜大聖來。師曰。今年大聖出塔否。曰出。師卻問傍僧曰。汝道伊到泗州不到。
○師問寶資長老。古人道山河無隔礙。光明處處透。且作么生是處處透底光明。資曰。東畔打鑼聲。
○師指竹問僧。還見么。曰見。師曰。竹來眼裡。眼到竹邊。曰總不恁么。
○問如何是第二月。師曰。森羅萬象。曰如何是第一月。師曰。森羅萬象。
【頌】師指凳子曰。識得凳子周
【現代漢語翻譯】 現代漢語譯本： 不妥當。請上座。如果這樣理解，那就是完全不相干。這正是癡狂地在兩端奔走，有什麼用處呢？請上座，只要安分守己，順其自然地過好日子就好。珍重。
【頌】法眼禪師問修山主：『毫釐之差，天地懸隔』，你如何理解？修山主說：『毫釐之差，天地懸隔。』法眼禪師說：『這樣理解，又有什麼用呢？』修山主問：『和尚您怎麼理解？』法眼禪師說：『毫釐之差，天地懸隔。』修山主於是禮拜。（東禪齊云說：修山主這樣回答，為什麼法眼禪師不認可？等到再次請教，法眼禪師也只是這樣說，就讓他離開了。那麼，疑問和錯誤在哪裡呢？如果看得透徹，就知道這位上座是有來歷的）。
法眼禪師與悟空禪師一起烤火，拿起香匙問：『不許叫它香匙，你叫它什麼？』悟空禪師說：『香匙。』法眼禪師不認可。悟空禪師過了二十多天才明白這句話的含義。
【頌】有僧人問：承蒙教誨說，『從無住的根本，建立一切法』，什麼是無住的根本？（那是）形體尚未形成，名稱尚未產生的時候。
【頌】有僧人蔘禪時，法眼禪師指著簾子。當時有兩個僧人一起去捲簾子。法眼禪師說：『一得一失。』
【頌】法眼禪師問僧人從哪裡來。僧人說：『從泗州（今江蘇省盱眙縣）禮拜大聖（僧伽大師，唐代高僧）而來。』法眼禪師問：『今年大聖出塔了嗎？』僧人說：『出了。』法眼禪師轉而問旁邊的僧人：『你說他到泗州了嗎？』
法眼禪師問寶資長老：『古人說山河沒有阻隔，光明處處透徹，那麼，什麼是處處透徹的光明？』寶資長老說：『東邊傳來打鑼的聲音。』
法眼禪師指著竹子問僧人：『看見了嗎？』僧人說：『看見了。』法眼禪師說：『是竹子來到眼裡，還是眼睛到了竹子邊？』僧人說：『總不是這樣。』
有僧人問：『什麼是第二個月亮？』法眼禪師說：『森羅萬象。』僧人問：『什麼是第一個月亮？』法眼禪師說：『森羅萬象。』
【頌】法眼禪師指著凳子說：『認識凳子周遍。』
【English Translation】 English version: Inappropriate. Please take your seat. If you understand it that way, then it's completely irrelevant. That's just foolishly running between two extremes, what's the use? Please take your seat, just be content and live a good life in accordance with the times. Farewell.
[Verse] Master Fayan asked Mountain Master Xiu: 'A difference of a hair's breadth, heaven and earth are set apart.' How do you understand this? Mountain Master Xiu said: 'A difference of a hair's breadth, heaven and earth are set apart.' Master Fayan said: 'Understanding it that way, what's the use?' Mountain Master Xiu asked: 'How does the Master understand it?' Master Fayan said: 'A difference of a hair's breadth, heaven and earth are set apart.' Mountain Master Xiu then bowed. (Dongchan Qiyun said: Mountain Master Xiu answered like that, why didn't Master Fayan approve? When he asked again, Master Fayan just said the same thing and let him leave. So, where is the doubt and error? If you see through it, you will know that this monk has a background).
Master Fayan and Zen Master Wukong were warming themselves by the fire. Master Fayan picked up a incense spoon and asked: 'You are not allowed to call it a incense spoon, what do you call it?' Zen Master Wukong said: 'Incense spoon.' Master Fayan did not approve. Zen Master Wukong only understood the meaning of this sentence more than twenty days later.
[Verse] A monk asked: 'I have been taught that 'From the root of no-abiding, all dharmas are established.' What is the root of no-abiding? (It is) when form has not yet arisen, and name has not yet been named.'
[Verse] When a monk was practicing Zen, Master Fayan pointed to the curtain. At that time, two monks went to roll up the curtain together. Master Fayan said: 'One gains, one loses.'
[Verse] Master Fayan asked a monk where he came from. The monk said: 'I came from Sizhou (present-day Xuyi County, Jiangsu Province) to pay homage to the Great Sage (Sangha, a eminent monk of the Tang Dynasty (618-907)).' Master Fayan asked: 'Did the Great Sage leave the pagoda this year?' The monk said: 'He did.' Master Fayan turned to ask the monk next to him: 'Do you say he went to Sizhou?'
Master Fayan asked Elder Baozi: 'The ancients said that mountains and rivers have no barriers, and light penetrates everywhere. So, what is the light that penetrates everywhere?' Elder Baozi said: 'The sound of a gong is heard from the east.'
Master Fayan pointed to the bamboo and asked the monk: 'Do you see it?' The monk said: 'I see it.' Master Fayan said: 'Did the bamboo come to the eye, or did the eye go to the bamboo?' The monk said: 'It's not like that at all.'
A monk asked: 'What is the second moon?' Master Fayan said: 'The myriad phenomena.' The monk asked: 'What is the first moon?' Master Fayan said: 'The myriad phenomena.'
[Verse] Master Fayan pointed to the stool and said: 'Recognize the stool completely.'
匝有餘(雲門云。識得凳子。天地懸殊)。
○師一日與李王論道罷。同觀牡丹花。王命作偈。師即賦曰。擁毳對芳叢。由來趣不同。發從今日白。花是去年紅。艷冶隨朝露。馨香逐晚風。何須待零落。然後始知空。王頓悟其意。
○師頌三界唯心曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。色不到耳。聲何觸眼。眼色耳聲。萬法成辦。萬法匪緣。豈觀如幻。山河大地。誰堅誰變。
○頌華嚴六相義曰。華嚴六相義。同中還有異。異若異於同。全非諸佛意。諸佛意總別。何曾有同異。男子身中入正定。女子身中不留意。不留意。絕名字。萬象明明無理事。
【評】【頌】僧慧超問如何是佛。師曰。汝是慧超。僧於是悟入【增收】(按會元。慧超即歸宗䇿真禪師也。初名慧超。考之實矣。今依頌古收在此)。
天臺德韶國師
首謁投子見同禪師。次謁龍牙。乃問。雄雄之尊為甚麼近之不得。牙曰。如火與火。師曰。忽遇水來。又作么生。牙曰去。汝不會我語。
【頌】師又問。天不蓋。地不載。此理如何。牙曰。道者合如是。師經十七次問。牙祇如此答。師竟不諭旨。再請垂誨。牙曰。道者汝已后自會去。師後於通玄峰澡浴次。忽省前話。遂具威儀。焚香遙望龍牙禮拜
【現代漢語翻譯】 現代漢語譯本 匝有餘（雲門說：『認識到凳子的存在，與天地間的真理相差懸殊』）。
○ 師父有一天與李王討論佛法完畢，一同觀賞牡丹花。李王命師父作偈，師父隨即寫道：『身披裘衣面對盛開的芳叢，自來情趣各不相同。我的頭髮從今天開始變白，花朵卻是去年的紅色。嬌艷的姿態隨著朝露消逝，馨香的氣息伴著晚風飄散。何必等到凋零衰落，然後才知曉一切皆空。』李王頓時領悟了其中的含義。
○ 師父頌揚三界唯心說：『三界唯心（指整個宇宙都只是心的顯現），萬法唯識（指一切事物都只是意識的產物）。唯識唯心，眼聲耳（此處原文有誤，應為眼聲耳鼻舌身意），不到耳，聲音怎麼能觸及眼睛？眼色耳聲，萬法成就完備。萬法並非因緣和合，怎能看作如夢如幻？山河大地，誰是堅固不變，誰又是變化無常？』
○ 師父頌揚華嚴六相義說：『華嚴六相義（總相、別相、同相、異相、成相、壞相），相同之中還有不同。如果不同異於相同，那就完全不是諸佛的本意。諸佛的本意，總相和別相，何曾有過相同和不同？男子身中入正定（進入禪定），女子身中不留意。不留意，斷絕名字相，萬象明明，沒有理和事。』
【評】【頌】僧人慧超問：『如何是佛？』師父說：『你就是慧超。』僧人因此而悟入。【增收】（按《會元》記載，慧超就是歸宗䇿真禪師，最初名叫慧超。考證確實如此。現在依照頌古收錄在此）。
天臺德韶國師
最初拜訪投子見同禪師，之後拜訪龍牙禪師，於是問道：『雄雄之尊（指佛的尊嚴）為什麼不能接近？』龍牙說：『如同火與火。』師父說：『如果遇到水來，又該怎麼辦？』龍牙說：『去，你不會理解我的話。』
【頌】師父又問：『天不覆蓋，地不承載，這個道理如何？』龍牙說：『修道之人本該如此。』師父接連問了十七次，龍牙禪師都這樣回答。師父始終不明白其中的旨意，再次請求開示。龍牙說：『修道之人你以後自然會明白的。』師父後來在通玄峰洗澡時，忽然領悟了之前的話，於是整理好衣冠，焚香遙望龍牙禪師禮拜。
【English Translation】 English version Zha You Yu (Yunmen said, 'To recognize the existence of a stool is vastly different from the truth of the universe').
○ One day, the master finished discussing the Dharma with King Li and together they admired peony flowers. The king ordered the master to compose a verse, and the master immediately wrote: 'Wearing fur against the fragrant bushes, the interests have always been different. My hair turns white from today, but the flowers are red from last year. The gorgeous appearance fades with the morning dew, and the fragrant scent drifts with the evening breeze. Why wait until they wither and fall before realizing that all is empty?' King Li suddenly understood the meaning.
○ The master praised the Three Realms are Mind-Only, saying: 'The Three Realms are Mind-Only (referring to the entire universe being merely a manifestation of the mind), all dharmas are Consciousness-Only (referring to all things being merely products of consciousness). Consciousness-Only is Mind-Only, eye, sound, ear * (here the original text is incorrect, it should be eye, sound, ear, nose, tongue, body, mind), * cannot reach the ear, how can sound touch the eye? Eye, form, ear, sound, all dharmas are accomplished and complete. All dharmas are not caused by conditions, how can they be seen as illusory? Mountains, rivers, and the great earth, who is firm and unchanging, and who is impermanent?'
○ The master praised the Six Aspects of the Avatamsaka Sutra, saying: 'The Six Aspects of the Avatamsaka Sutra (Totality, Particularity, Sameness, Difference, Formation, Dissolution), there are differences within sameness. If the difference is different from the sameness, then it is completely not the intention of the Buddhas. The intention of the Buddhas, Totality and Particularity, have they ever had sameness and difference? A man enters Samadhi (state of meditative consciousness) in his body, a woman does not pay attention in her body. Not paying attention, severing the appearance of names, all phenomena are clear, without principle and matter.'
[Commentary] [Praise] Monk Huichao asked: 'What is Buddha?' The master said: 'You are Huichao.' The monk thus attained enlightenment. [Added Collection] (According to the 'Hui Yuan', Huichao is Guizong Cezhen Zen Master, originally named Huichao. The verification is indeed so. Now, according to the ancient praise, it is included here).
National Teacher Deshao of Tiantai
First visited Zen Master Jiantong of Touzi, then visited Longya Zen Master, and then asked: 'Why can't the majestic and venerable (referring to the dignity of the Buddha) be approached?' Longya said: 'Like fire and fire.' The master said: 'If water comes, what should be done?' Longya said: 'Go, you won't understand my words.'
[Praise] The master also asked: 'The sky does not cover, the earth does not carry, what is this principle?' Longya said: 'A practitioner should be like this.' The master asked seventeen times in a row, and Longya Zen Master answered in this way. The master never understood the meaning, and asked for guidance again. Longya said: 'Practitioner, you will naturally understand later.' Later, when the master was bathing at Tongxuan Peak, he suddenly realized the previous words, so he tidied up his clothes, burned incense, and bowed to Longya Zen Master from afar.
曰。當時若向我說。今日決定罵也。
【頌】師問疏山。百匝千重是何人境界。山曰。左搓芒繩縛鬼子。師曰。不落古今請師說。曰不說。師曰。為甚麼不說。曰箇中不辯有無。師今善說。山駭之。如是歷參五十四員善知識。皆法緣未契。最後至臨川謁法眼。眼一見。深器之。師以遍涉叢林。亦倦于參問。但隨眾而已。
【頌】一日法眼上堂。僧問。如何是曹源一滴水。眼曰。是曹源一滴水。僧惘然而退。師于坐側。豁然開悟平生凝滯。渙若冰釋。遂以所悟。聞於法眼。眼曰。汝向後當爲國王所師。致祖道光大。吾不如也。自是諸方異唱。古今玄鍵。與之抉擇。不留微跡。
○尋回本道。游天臺山。睹智者顗禪師遺蹤。有若舊居。師復與智者同姓。時謂之後身也。初止白沙。時忠懿王為王子時。刺臺州。向師之名。延請問道。師謂曰。他日為霸主。無忘佛恩。漢乾祐元年戊申。王嗣國位。遣使迎之。伸弟子之禮。有傳天臺智者教羲寂者。(即螺溪也)屢言于師曰。智者之教。年祀浸遠。慮多散落。今新羅國。其本甚備。自非和尚慈力。其孰能致之乎。師於是聞于王。王遣使及赍師之書。往彼國。繕寫備足而回。迄今盛行於世矣。
○上堂。古聖方便。猶如河沙。祖師道非風幡動。仁者心動。
【現代漢語翻譯】 現代漢語譯本： 說：當時如果向我說，今天一定會被罵。
【頌】（禪）師問疏山（人名）。『百匝千重』是何人的境界？疏山（人名）說：『左搓芒繩縛鬼子。』（禪）師說：『不落古今請（禪）師說。』（疏山）說：『不說。』（禪）師說：『為什麼不說？』（疏山）說：『箇中不辨有無。』（禪）師說：『（禪）師您善於說。』疏山（人名）感到驚異。像這樣，（禪師）歷參五十四位善知識，都法緣未合。最後到臨川拜謁法眼（人名）。法眼（人名）一見（禪師），就非常器重他。（禪）師因為遍游叢林，也厭倦了參問，只是隨眾而已。
【頌】一日，法眼（人名）上堂，僧人問：『如何是曹源一滴水？』法眼（人名）說：『是曹源一滴水。』僧人茫然退下。（禪）師在座位旁邊，忽然開悟，平生凝滯，渙然冰釋。於是將所悟到的，告訴法眼（人名）。法眼（人名）說：『你將來應當成為國王的老師，使祖道光大，我不如你。』從此，諸方不同的唱和，古今玄妙的關鍵，（禪師）都與之決斷選擇，不留下絲毫痕跡。
（禪）師尋回本道，游天臺山，看到智者顗（人名）禪師的遺蹟，好像舊居一樣。（禪）師又與智者（人名）同姓，當時人認為他是智者（人名）的後身。最初住在白沙，當時忠懿王（人名）做王子時，在臺州做官，仰慕（禪）師的名聲，延請問道。（禪）師對（忠懿王）說：『他日成為霸主，不要忘記佛恩。』漢乾祐元年（948年），（忠懿）王繼承王位，派遣使者迎接（禪）師，行弟子之禮。有傳天臺智者教義的羲寂（人名），（就是螺溪）屢次對（禪）師說：『智者（人名）的教義，年代久遠，恐怕很多散落遺失。現在新羅國，其版本非常完備。如果不是和尚您的慈悲力量，誰能得到它呢？』（禪）師於是稟告（忠懿）王，（忠懿）王派遣使者並帶著（禪）師的書信，前往新羅國，繕寫完備后回來，直到現在還盛行於世。
（禪）師上堂說：『古聖的方便法門，猶如恒河沙數。祖師道：不是風幡動，是仁者心動。』
【English Translation】 English version: Said: If you had said that to me back then, you would definitely be scolded today.
[Verse] The (Zen) master asked Shushan (person's name): 'What realm is 'hundreds of layers, thousands of folds'?' Shushan (person's name) said: 'Twisting a rope of reeds to bind a demon.' The (Zen) master said: 'Without falling into the past or present, please tell me.' (Shushan) said: 'I won't tell.' The (Zen) master said: 'Why won't you tell?' (Shushan) said: 'Within it, there is no distinguishing between existence and non-existence.' The (Zen) master said: '(Zen) Master, you are good at speaking.' Shushan (person's name) was astonished. Like this, (the Zen master) visited fifty-four good teachers, but none were in accord with his Dharma affinity. Finally, he went to Linchuan to visit Fayan (person's name). Fayan (person's name), upon seeing (the Zen master), deeply valued him. (The Zen) master, having traveled extensively through monasteries, was also tired of questioning, and simply followed the crowd.
[Verse] One day, Fayan (person's name) ascended the hall, and a monk asked: 'What is a drop of water from Caoyuan?' Fayan (person's name) said: 'It is a drop of water from Caoyuan.' The monk retreated in bewilderment. (The Zen) master, sitting beside him, suddenly awakened, his lifelong stagnation dissolving like melting ice. Thereupon, he told Fayan (person's name) what he had realized. Fayan (person's name) said: 'In the future, you shall be a teacher to kings, causing the ancestral way to flourish greatly; I am not your equal.' From then on, the different chants of various quarters, the subtle keys of ancient and modern times, (the Zen master) decided and chose among them, leaving not a trace.
(The Zen) master sought to return to his original path, traveling to Mount Tiantai, where he saw the traces of Zen Master Zhiyi (person's name), as if it were his old home. (The Zen) master also shared the same surname as Zhiyi (person's name), and people at the time considered him to be Zhiyi's (person's name) reincarnation. Initially, he stayed at Baisha. At that time, Prince Zhongyi (person's name), while serving as an official in Taizhou, admired (the Zen) master's reputation and invited him to inquire about the Way. (The Zen) master said to (Zhongyi): 'In the future, if you become a hegemon, do not forget the Buddha's grace.' In the first year of the Qianyou era of the Han Dynasty (948 AD), (Zhongyi) inherited the throne and sent envoys to welcome (the Zen) master, showing him the respect due to a disciple. There was Xiji (person's name), who transmitted the teachings of Zhiyi (person's name) of Tiantai (also known as Luoxi), who repeatedly said to (the Zen) master: 'The teachings of Zhiyi (person's name), over the years, have gradually scattered and been lost. Now, in the country of Silla, the original versions are very complete. If it were not for your compassionate power, Venerable Monk, who could obtain them?' (The Zen) master then reported this to (Zhongyi), who sent envoys with (the Zen) master's letter to Silla, where they copied the texts completely and returned. To this day, they are still widely circulated in the world.
(The Zen) master ascended the hall and said: 'The expedient means of the ancient sages are like the sands of the Ganges. The Patriarch said: It is not the wind or the flag that moves, but the mind of the benevolent one that moves.'
斯乃無上心印法門。我輩是祖師門下客。合作么生會祖師意。莫道風幡不動汝心妄動。莫道不撥風幡。就風幡通取。莫道風幡動處是甚麼。有云附物明心。不須認物。有云色即是空。有云非風幡動。應須妙會。如是解會。與祖師意旨。有何交涉。既不許如是會。諸上座便合知悉。若於這裡徹底悟去。何法門而不明。百千諸佛方便。一時洞了。更有甚麼疑情。所以古人道。一了千明。一迷萬惑。上座。豈是今日會得一則。明日又不會也。莫是有一分向上事難會。有一分下劣凡夫不會。如此見解。設經塵劫。祇自勞神乏思。無有是處。
○僧問。一切山河大地。從何而起。師曰。此問從何而來。
○問。如何是轉物即同如來。師曰。汝喚甚麼作物。曰恁么則同如來也。師曰。莫作野干鳴。
【頌】問三世諸佛不知有。貍奴白牯卻知有。(此兩句。按頌古見南泉。及考會元彼章無。故頌見此)既是三世諸佛。為甚麼卻不知有。師曰。卻是你知有。曰貍奴白牯。為甚麼卻知有。師曰。你甚麼處見三世諸佛。
○問一花開五葉。結果自然成。如何是一花開五葉。師曰。日出月明。曰如何是結果自然成。師曰。天地皎然。
○上堂。大凡言句。應須絕滲漏始得。時有僧問。如何是絕滲漏底句。師曰
【現代漢語翻譯】 現代漢語譯本： 這是無上心印法門（佛教用語，指不立文字，直指人心，見性成佛的法門）。我們是祖師門下的弟子，如何才能契合祖師的意旨呢？不要說風幡不動是你的心在妄動，也不要說不撥動風幡，就從風幡上去領會。不要說風幡動處是什麼。有人說依附外物來明白自心，不需要去認識外物；有人說色即是空；有人說不是風幡在動，應該巧妙地領會。如果這樣理解領會，與祖師的意旨有什麼關係呢？既然不允許這樣理解，各位上座（對僧人的尊稱）就應該知道。如果在這裡徹底領悟，什麼法門不明白呢？百千諸佛的方便法門，一時全部通達，還有什麼疑惑呢？所以古人說，一瞭解就千明白，一迷惑就萬迷惑。各位上座，難道是今天領會了一個道理，明天又不會了嗎？莫非是有一部分高深的事難以領會，有一部分下劣的凡夫不會。如果這樣見解，即使經過無數劫（佛教時間單位，極長的時間）的時間，也只是白白勞神費思，沒有這樣的道理。
僧人問：『一切山河大地，從何處產生？』 師父說：『你這個問題從何處而來？』
問：『如何是轉物即同如來（佛教用語，指轉變外物，使其與如來平等）？』 師父說：『你叫什麼作物？』 僧人說：『這樣就與如來相同了。』 師父說：『不要像野狐一樣亂叫。』
【頌】問三世諸佛（佛教用語，指過去、現在、未來的一切佛）不知有，貍奴（貓的別稱）白牯（白色母牛）卻知有。（這兩句，按頌古見南泉，及考會元彼章無，故頌見此）既然是三世諸佛，為什麼反而不知道有？師父說：『卻是你知道有。』 僧人說：『貍奴白牯，為什麼反而知道有？』 師父說：『你從什麼地方見到三世諸佛？』
問：『一花開五葉，結果自然成，如何是一花開五葉？』 師父說：『日出月明。』 僧人說：『如何是結果自然成？』 師父說：『天地皎然。』
師父上堂說法：『大凡言語語句，應該完全沒有漏洞才行。』 當時有僧人問：『如何是沒有漏洞的語句？』 師父說：
【English Translation】 English version: This is the unsurpassed Mind Seal Dharma (a Buddhist term referring to a Dharma gate that does not rely on words, directly pointing to the human mind, seeing one's nature and becoming a Buddha). We are disciples under the ancestral teacher. How can we align with the ancestral teacher's intention? Do not say that the wind and banner are not moving, but that your mind is moving wildly. Do not say that without moving the wind and banner, you can comprehend it through the wind and banner. Do not ask what is moving at the wind and banner. Some say to rely on external objects to understand one's own mind, without needing to recognize the external objects. Some say form is emptiness. Some say it is not the wind and banner moving, and one should subtly understand. If you understand in this way, what relationship does it have with the ancestral teacher's intention? Since such understanding is not allowed, all of you senior monks should be aware. If you thoroughly awaken here, what Dharma gate will you not understand? The expedient means of hundreds of thousands of Buddhas will be completely understood at once. What doubts will remain? Therefore, the ancients said, 'One understanding leads to a thousand understandings; one delusion leads to ten thousand confusions.' Senior monks, is it that you understand one principle today and then forget it tomorrow? Perhaps there is a profound aspect that is difficult to understand, and there is a base and inferior ordinary person who cannot understand. With such views, even after countless kalpas (an extremely long period of time in Buddhism), you will only be wasting your energy and thoughts, and there is no such principle.
A monk asked, 'Where do all the mountains, rivers, and the great earth arise from?' The master said, 'Where does this question arise from?'
Asked: 'What is transforming objects to be the same as the Tathagata (another name for Buddha, meaning 'Thus Come One')?' The master said, 'What do you call an object?' The monk said, 'Then it is the same as the Tathagata.' The master said, 'Don't make the sound of a wild fox.'
[Verse] Asked, the Buddhas of the three times (past, present, and future) do not know, but the cat and the white cow do know. (These two lines, according to the ancient verses, are seen in Nanquan, and after examining the Huiyuan, there is no such chapter, so the verse is seen here.) Since they are the Buddhas of the three times, why do they not know? The master said, 'It is you who know.' The monk said, 'Why do the cat and the white cow know?' The master said, 'Where did you see the Buddhas of the three times?'
Asked: 'One flower blooms with five petals, and the fruit naturally forms. What is one flower blooming with five petals?' The master said, 'The sun rises and the moon shines.' The monk said, 'What is the fruit naturally forming?' The master said, 'Heaven and earth are bright.'
The master ascended the Dharma seat and said, 'In general, words and phrases should be completely without loopholes.' At that time, a monk asked, 'What is a phrase without loopholes?' The master said:
。汝口似鼻孔。問如何是不證一法。師曰。待言語在。曰如何是證諸法。師曰。醉作么。乃曰。祇如山僧恁么對它。諸上座作么生體會。莫是真實相為么。莫是正恁么時。無一法可證么。莫是認伊來處么。莫是全體顯露么。莫錯會好。如此見解。喚作依草附木。與佛法天地懸隔。假饒答話揀辯如懸河。祇或得個顛倒知見。若祇貴答話揀辯。有甚麼難。但恐無益於人。翻成賺誤。如上座從前所學。揀辯問答。記持說道理極多。為甚麼疑心不息。聞古聖方便。特地不會。祇為多虛少實。上座。不如從腳跟下。一時覷破看。是甚麼道理。有多少法門與上座作疑求解。始知從前所學底事。祇是生死根源。陰界里活計。所以古人道。見聞不脫。如水裡月。無事珍重。
【頌】示眾曰。通玄峰頂。不是人間。心外無法。滿目青山(法眼聞云。即此一偈。可起吾宗)。
○上堂。僧問。承古有言。若人見般若。即被般若縛。若人不見般若。亦被般若縛。既見般若。為甚麼卻被縛。師曰。你道般若見甚麼。曰不見般若。為甚麼亦被縛。師曰。你道般若甚麼處不見。乃曰。若見般若。不名般若。不見般若。亦不名般若。且作么生說見不見。所以古人道。若欠一法。不成法身。若剩一法。不成法身。若有一法。不成法身。若無
【現代漢語翻譯】 現代漢語譯本 你嘴巴像鼻孔一樣。問：『什麼是對一法不證悟？』 師父說：『等言語存在的時候。』 問：『什麼是對諸法證悟？』 師父說：『你喝醉了嗎？』 於是說：『就像山僧我這樣回答它，各位上座如何體會？莫非是把真實相作為（答案）嗎？莫非是正在這個時候，沒有一法可以證悟嗎？莫非是認識它的來處嗎？莫非是全體顯露嗎？』 莫要錯誤理解啊！這樣的見解，叫做依草附木，與佛法相隔十萬八千里。 即使回答問題、辨析如同瀑布一樣流暢，也只不過得到一些顛倒的知見。 如果只看重回答問題、辨析，有什麼難的？ 只是恐怕對人沒有益處，反而變成欺騙誤導。 像各位上座從前所學的，辨析問答，記住並說出的道理極多，為什麼疑心卻不能停止？ 聽到古聖的方便之說，卻特地不能領會，只因爲多虛少實。 各位上座，不如從腳跟下，一時看破，是什麼道理？ 有多少法門讓各位上座產生疑惑，尋求解答？ 才知道從前所學的東西，只是生死的根源，陰界里的活計。 所以古人說：『見聞不脫，如水裡月。』 無事珍重。
【頌】示眾說：『通玄峰頂，不是人間。心外無法，滿目青山。』（法眼禪師聽了說：『僅此一偈，可以開創我的宗派。』）
上堂。有僧人問：『承蒙古人有言，若人見般若（智慧），即被般若（智慧）縛；若人不見般若（智慧），亦被般若（智慧）縛。 既然見了般若（智慧），為什麼卻被束縛？』 師父說：『你說般若（智慧）見了什麼？』 僧人說：『不見般若（智慧），為什麼也被束縛？』 師父說：『你說般若（智慧）在什麼地方不見？』 於是說：『若見般若（智慧），不名般若（智慧）；不見般若（智慧），亦不名般若（智慧）。 且怎麼說見與不見呢？』 所以古人說：『若欠缺一法，不成法身；若剩餘一法，不成法身；若有一法，不成法身；若無
【English Translation】 English version Your mouth is like a nostril. Someone asked: 'What is it not to certify one dharma (法, law, principle)?' The Master said: 'Wait until speech exists.' He asked: 'What is it to certify all dharmas (法, law, principle)?' The Master said: 'Are you drunk?' Then he said: 'Just like this mountain monk answering it, how do you all, esteemed monks, comprehend it? Could it be taking the true aspect as (the answer)? Could it be that at just this moment, there is not a single dharma (法, law, principle) that can be certified? Could it be recognizing its origin? Could it be the entire manifestation?' Do not misunderstand! Such a view is called clinging to grass and relying on trees, separated from the Buddha-dharma (佛法, Buddha's teaching) by a vast distance. Even if answering questions and debating are as fluent as a waterfall, one only obtains some inverted knowledge and views. If one only values answering questions and debating, what is difficult about that? It is only feared that it is of no benefit to people, but instead becomes deception and misleading. Like what you, esteemed monks, have learned before, analyzing questions and answers, remembering and speaking many principles, why does doubt not cease? Hearing the expedient words of the ancient sages, you deliberately cannot comprehend, only because there is much emptiness and little reality. Esteemed monks, it is better to break through and see what the principle is from under your feet at once. How many dharma (法, law, principle) doors cause you, esteemed monks, to have doubts and seek solutions? Only then will you know that what you have learned before is only the root of birth and death, the livelihood within the realms of the senses. Therefore, the ancients said: 'Seeing and hearing not detached is like the moon in the water.' Nothing to do, cherish yourself.
[Verse] Showing the assembly, he said: 'The peak of Tongxuan (通玄, penetrating the mysterious), is not the human world. Outside the mind there is no dharma (法, law, principle), the eyes are full of green mountains.' (Fayan (法眼, Dharma Eye) Zen Master heard this and said: 'This verse alone can start my sect.')
Ascending the hall. A monk asked: 'I have heard the ancients say, if a person sees Prajna (般若, wisdom), then he is bound by Prajna (般若, wisdom); if a person does not see Prajna (般若, wisdom), then he is also bound by Prajna (般若, wisdom). Since he has seen Prajna (般若, wisdom), why is he bound?' The Master said: 'What do you say Prajna (般若, wisdom) sees?' The monk said: 'If he does not see Prajna (般若, wisdom), why is he also bound?' The Master said: 'Where do you say Prajna (般若, wisdom) does not see?' Then he said: 'If one sees Prajna (般若, wisdom), it is not called Prajna (般若, wisdom); if one does not see Prajna (般若, wisdom), it is also not called Prajna (般若, wisdom). Then how do you speak of seeing and not seeing?' Therefore, the ancients said: 'If one is missing a dharma (法, law, principle), it does not become Dharmakaya (法身, Dharma Body); if one has an extra dharma (法, law, principle), it does not become Dharmakaya (法身, Dharma Body); if there is one dharma (法, law, principle), it does not become Dharmakaya (法身, Dharma Body); if there is no
一法。不成法身。此是般若之真宗也(云云)。
○上堂。佛法現成。一切具足。豈不見道。圓同太虛。無欠無餘。若如是也。且誰欠誰剩。誰是誰非。誰是會者。誰是不會者。所以道東去亦是上座。西去亦是上座。南去亦是上座。北去亦是上座。因甚麼得成東西南北。若會得。自然見聞覺知路絕。一切諸法現前。何故如此。為法身無相觸目皆形。般若無知。對緣而照。一時徹底會取好。諸上座。出家兒合作么生。此是本有之理。未為分外。識心達本源。故名為沙門。若識心皎皎地。實無絲毫障礙。上座久立。珍重。
○上堂。僧問。承師有言。九天擎玉印。七佛兆前心。如何是印。師曰。不露文。曰如何是心。師曰。你名安嗣。乃曰。法界性海。如函如蓋。如鉤如鎖。如金與金。位位皆齊。無纖毫參差。不相混濫。非一非異。非同非別。若歸實地去。法法皆到底。不是上來問個如何若何便是。不問時便非。在長連床上座時是有。不坐時是無。祇如諸方老宿言教在世。如恒河沙。如來一大藏經。卷卷皆說佛理。句句盡言佛心。因甚麼得不會去。若一向織絡言教。意識解會。饒上座經塵沙劫。亦不能得徹。此喚作顛倒知見。識心活計。並無得力處。此蓋為腳跟下不明。若究盡諸佛法源。河沙大藏。一時現前
【現代漢語翻譯】 現代漢語譯本 一法，不成法身（Dharmakaya，佛的法性之身）。這是般若（Prajna，智慧）的真宗啊。
○上堂（法會開始時，說法者升座說法）。佛法現成，一切具足。豈不見道，圓同太虛，無欠無餘。若如是也，且誰欠誰剩？誰是誰非？誰是會者？誰是不會者？所以說道，東去亦是上座，西去亦是上座，南去亦是上座，北去亦是上座。因甚麼得成東西南北？若會得，自然見聞覺知路絕，一切諸法現前。何故如此？為法身無相，觸目皆形；般若無知，對緣而照。一時徹底會取好。諸上座，出家兒合作么生？此是本有之理，未為分外。識心達本源，故名為沙門（Sramana，修行者）。若識心皎皎地，實無絲毫障礙。上座久立，珍重。
○上堂。僧問：『承師有言，九天擎玉印，七佛（過去七佛）兆前心。如何是印？』師曰：『不露文。』曰：『如何是心？』師曰：『你名安嗣。』乃曰：『法界性海，如函如蓋，如鉤如鎖，如金與金，位位皆齊，無纖毫參差，不相混濫，非一非異，非同非別。若歸實地去，法法皆到底。不是上來問個如何若何便是。不問時便非，在長連床上座時是有，不坐時是無。祇如諸方老宿言教在世，如恒河沙。如來一大藏經，卷卷皆說佛理，句句盡言佛心。因甚麼得不會去？若一向織絡言教，意識解會，饒上座經塵沙劫，亦不能得徹。此喚作顛倒知見，識心活計，並無得力處。此蓋為腳跟下不明。若究盡諸佛法源，河沙大藏，一時現前。』
【English Translation】 English version One dharma (law, teaching), does not constitute the Dharmakaya (the body of the Dharma, the embodiment of the Buddha's teachings). This is the true essence of Prajna (wisdom).
○ (Ascending the Hall - a formal Dharma talk begins when the speaker ascends the high seat). The Buddha-dharma is readily available; everything is complete. Have you not heard it said, 'Perfectly round like the great void, lacking nothing, with nothing in excess'? If this is so, then who lacks and who has excess? Who is right and who is wrong? Who understands and who does not understand? Therefore, it is said that going east is also the senior monk, going west is also the senior monk, going south is also the senior monk, and going north is also the senior monk. How can one then establish east, west, south, and north? If you understand this, naturally the path of seeing, hearing, knowing, and perceiving is cut off, and all dharmas (phenomena) appear before you. Why is this so? Because the Dharmakaya (the body of the Dharma) is without form, and everything seen is its manifestation; Prajna (wisdom) is without knowledge, yet it illuminates according to conditions. It is best to thoroughly understand this all at once. Venerable monks, what should a renunciant do? This is the inherent principle, nothing extraordinary. Knowing the mind and reaching its source is why one is called a Sramana (a religious ascetic). If the mind is known clearly and purely, there is truly no obstruction whatsoever. Venerable monks, you have been standing for a long time. Take care.
○ (Ascending the Hall). A monk asked: 'I have heard the teacher say, 'Nine heavens hold up the jade seal, the minds before the seven Buddhas (the Buddhas of the past) were revealed.' What is the seal?' The master said: 'It does not reveal the inscription.' The monk said: 'What is the mind?' The master said: 'Your name is An Si.' Then the monk said: 'The Dharma-realm's ocean of nature is like a container and a lid, like a hook and a lock, like gold and gold, every position is equal, without the slightest difference, not mixed up, not one, not different, not the same, not separate. If you return to the real ground, every dharma (phenomenon) reaches the bottom. It is not about coming up and asking 'What is this? What is that?' Not asking is wrong; being on the long bench is being, not sitting is non-being. Just like the teachings of the old masters in all directions, as numerous as the sands of the Ganges. The entire great collection of the Tathagata's (Buddha's) scriptures, every scroll speaks of the principles of the Buddha, every sentence speaks of the Buddha's mind. Why can't you understand? If you only weave together words and teachings, and understand with your consciousness, even if you spend kalpas (eons) as numerous as dust particles, you will not be able to penetrate it thoroughly. This is called inverted knowledge and views, a livelihood of the discriminating mind, and there is no benefit to be gained. This is because what is under your feet is not clear. If you thoroughly investigate the source of all the Buddhas' Dharma, the great collection of scriptures as numerous as the sands of the Ganges will appear before you at once.'
。不欠絲毫。不剩絲毫。諸佛時常出世。時常說法度人。未曾間歇。乃至猿啼鳥叫。草木叢林。常助上座發機。未有一時不為上座。有如是奇特處可惜許。諸上座。大家究取。令法久住世間。增益人天壽命。國王安樂。無事珍重。
○上堂。舉古者道。吾有一言。天上人間。若人不會。綠水青山。且作么生是一言底道理。古人語須是曉達始得。若是將言而名于言。未有個會處。良由究盡諸法根蒂。始會一言。不是一言半句。思量解會。喚作一言。若會言語道斷。心行處滅。始到古人境界。亦不是閉目藏睛。暗中無所見。喚作言語道斷。且莫賺會。佛法不是這個道理。要會么。假饒經塵沙劫說。亦不曾有半句到諸上座。經塵沙劫不說。亦未曾欠少半句。應須徹底會去始得。若如是斟酌名言。空勞心力。並無用處。與諸上座。共相證明。後學初心。速須究取。久立珍重。
○上堂。其略云。應須徹底明達始得。不是問一則語。記一轉話。巧作道理。風雲水月。四六八對。便當佛法。莫自賺。諸上座。究竟無益。
清涼泰欽禪師
生而知道。辯才無礙。入法眼之室。海眾歸之。僉曰敏匠。初住洪州雙林院。開堂日。指法座曰。此山先代尊宿。曾說法來。此座高廣。不才何升。古昔有言。作禮須彌燈
【現代漢語翻譯】 一絲一毫也不欠缺，一絲一毫也不剩餘。諸佛（Buddha，覺悟者）時常出世，時常說法度人，未曾有間斷。乃至猿猴啼叫，鳥兒鳴囀，草木叢林，常常幫助各位上座（指在座的僧人）啓發機鋒，沒有一時一刻不為各位上座著想。有如此奇特之處，可惜你們錯過了。各位上座，大家仔細探究，令佛法長久住世間，增益人天壽命，國王安樂，無事，珍重。
上堂開示。 引用古人所說：『我有一言，天上人間，若人不會，綠水青山。』且如何理解這一言的道理？古人的話必須是明曉通達才能領會。如果只是在言語上解釋言語，永遠無法領會。只有徹底探究諸法（dharma，佛法）的根源，才能領會這一言。不是用一言半句，思量揣測就能理解的。要領會到言語道斷，心行處滅的境界，才能達到古人的境界。也不是閉目藏睛，在黑暗中什麼也看不見，就說是言語道斷。不要錯誤理解。佛法不是這個道理。想要領會嗎？ 即使經過如塵沙般多的劫數來說，也不曾有半句說到諸位上座。 即使經過如塵沙般多的劫數不說，也未曾欠缺半句。 應當徹底領會才行。 如果這樣斟酌名言，只會白費心力，毫無用處。 與各位上座，共同互相證明。 後學初學者，迅速探究領會。 久站了，珍重。
上堂開示。 大略是說：應當徹底明達才能領會。 不是問一句，記住一段話，巧妙地編造道理，用風雲水月，四六八對的辭藻，就當作是佛法。 不要自欺欺人。 各位上座， 這樣做究竟沒有益處。
清涼泰欽禪師
生來就明白事理，辯才無礙。進入法眼文益禪師的門室，大眾都歸服於他，都稱讚他是敏捷的匠人。 最初住在洪州（今江西南昌）雙林院。 開堂之日， 指著法座說： 『這座山先代的尊宿， 曾經在這裡說法。 這座法座高大寬廣， 我這樣不才的人如何能登上？ 古時候有句話說： 作禮須彌燈（Sumeru-light，須彌山燈）。』
【English Translation】 Not lacking a single bit. Not remaining a single bit. All Buddhas (enlightened ones) constantly appear in the world, constantly preach the Dharma (teachings) to liberate people, without any interruption. Even the cries of monkeys and birds, the forests of grass and trees, constantly help the venerable ones (referring to the monks present) to trigger their spiritual insight, never for a moment not thinking of the venerable ones. It is a pity that you have missed such a unique place. Venerable ones, everyone should carefully investigate and take, so that the Dharma will abide in the world for a long time, increase the lifespan of humans and gods, and bring peace and happiness to the king. Nothing more, take care.
Giving a lecture. Citing the words of the ancients: 'I have a word, in heaven and on earth, if people do not understand it, green waters and green mountains.' How should one understand the meaning of this one word? The words of the ancients must be understood clearly to be comprehended. If one only explains words with words, one will never be able to comprehend it. Only by thoroughly investigating the roots of all dharmas (teachings) can one comprehend this one word. It is not something that can be understood by thinking and speculating with a word or half a sentence. Only by comprehending the state where words are cut off and the mind's activity ceases can one reach the realm of the ancients. It is not closing one's eyes and hiding one's pupils, seeing nothing in the darkness, and calling it the cessation of words. Do not misunderstand. The Buddha Dharma (Buddha's teachings) is not this principle. Want to understand? Even if one speaks for as many kalpas (aeons) as there are grains of sand, not even half a sentence will reach the venerable ones. Even if one does not speak for as many kalpas as there are grains of sand, not even half a sentence will be lacking. One must thoroughly comprehend it. If one deliberates on names and words in this way, one will only waste one's energy and be of no use. I will prove it together with the venerable ones. Beginners should quickly investigate and comprehend. I have been standing for a long time, take care.
Giving a lecture. Briefly speaking: One must thoroughly understand to comprehend. It is not asking a question, remembering a passage, cleverly fabricating reasons, using flowery language like wind, clouds, water, and moon, and thinking that it is the Buddha Dharma. Do not deceive yourself. Venerable ones, doing so is ultimately of no benefit.
Chan Master Taiqin of Qingliang
Born knowing, with unobstructed eloquence. Entering the room of Dharma Eye Wenyi, the masses all submitted to him, and praised him as a quick-witted craftsman. He first lived in Shuanglin Monastery in Hongzhou (present-day Nanchang, Jiangxi). On the day of his opening lecture, he pointed to the Dharma seat and said: 'The venerable predecessors of this mountain have preached the Dharma here before. This Dharma seat is tall and wide, how can I, who am so untalented, ascend it? There is an ancient saying: Pay homage to the Sumeru-light (Sumeru-light, Mount Sumeru lamp).'
王如來。乃可得坐。且道須彌燈王如來。今在何處。大眾要見么。一時禮拜。便升座。良久曰。大眾祇如此也。還有會處么。僧問。如何是雙林境。師曰。𦘕也𦘕不成。曰如何是境中人。師曰。且去。境也未識。且討人。
靈隱清聳禪師
初參法眼。眼指雨謂師曰。滴滴落在上座眼裡。師初不諭旨。后因閱華嚴感悟。承眼印可。
○上堂。十方諸佛。常在汝前。還見么。若言見。將心見。將眼見。所以道。一切法不生。一切法不滅。若能如是解。諸佛常現前。又曰。見色便見心。且喚甚麼作心。山河大地。萬象森羅。青黃赤白。男女等相。是心不是心。若是心。為甚麼卻成物象去。若不是心。又道見色便見心。還會么。祇為迷此而成顛倒。種種不同。于無同異中。強生同異。且如今直下承當。頓豁本心。皎然無一物可作見聞。若離心別求解脫者。古人喚作迷波討源。卒難曉悟。僧問。根塵俱泯。為甚麼事理不明。師曰。事理且從。喚甚麼作俱泯底根塵。
○問無明實性即佛性。如何是佛性。師曰。喚甚麼作無明。
○問如何是摩訶般若。師曰。雪落茫茫。僧無語。師曰會么。曰不會。師示偈曰。摩訶般若。非取非舍。若人不會。風寒雪下。
歸宗義柔禪師
開堂升座。維
【現代漢語翻譯】 現代漢語譯本 王如來，可以就座了。且說須彌燈王如來（Sumeru Lamp King Tathagata，佛名），如今在哪裡呢？大眾想見他嗎？（禪師）一時接受禮拜，便升座。良久說道：『大眾只是這樣啊。還有領會之處嗎？』有僧人問：『如何是雙林境？』禪師說：『畫也畫不成。』（僧人）問：『如何是境中人？』禪師說：『且去，境也未識，且去尋找人。』
靈隱清聳禪師
最初參拜法眼禪師。法眼禪師指著雨對禪師說：『滴滴落在上座的眼裡。』禪師最初不明白其中的旨意，後來因為閱讀《華嚴經》而有所感悟，得到法眼禪師的印可。
（禪師）上堂說法，說道：『十方諸佛，常在你們面前。還看見了嗎？如果說看見了，是用心看見的，還是用眼看見的？所以說，一切法不生，一切法不滅。如果能夠這樣理解，諸佛常在眼前顯現。』又說：『見色便見心。且叫什麼作心？山河大地，萬象森羅，青黃赤白，男女等相，是心不是心？如果是心，為什麼卻變成物象去了？如果不是心，又說見色便見心。會了嗎？』只因爲迷惑於此，才產生顛倒，種種不同。在沒有同異之中，強行產生同異。且如今直接承擔，頓然開悟本心，清清楚楚沒有一物可以作為見聞。如果離開心另外求解脫的人，古人稱作迷波討源，最終難以曉悟。有僧人問：『根塵俱泯，為什麼事理不明？』禪師說：『事理且放一邊，你叫什麼作俱泯的根塵？』
（有僧人）問：『無明實性即佛性，如何是佛性？』禪師說：『你叫什麼作無明？』
（有僧人）問：『如何是摩訶般若（Mahaprajna，偉大的智慧）？』禪師說：『雪落茫茫。』僧人無語。禪師說：『會了嗎？』（僧人）說：『不會。』禪師作偈語開示說：『摩訶般若，非取非舍。若人不會，風寒雪下。』
歸宗義柔禪師
開堂升座。維
【English Translation】 English version Venerable Tathagata, you may be seated. Furthermore, where is Sumeru Lamp King Tathagata (佛名) now? Does the assembly wish to see him? (The Chan master) accepted the prostrations for a moment, then ascended the seat. After a long while, he said, 'The assembly is just like this. Is there any understanding here?' A monk asked, 'What is the realm of the Twin Trees?' The Chan master said, 'It cannot be painted.' (The monk) asked, 'What is the person within the realm?' The Chan master said, 'Go away. You have not yet recognized the realm, so go and seek the person.'
Chan Master Qingsong of Lingyin
Initially, he visited Chan Master Fayan. Fayan pointed to the rain and said to the master, 'Each drop falls into the eyes of the venerable one.' The master initially did not understand the meaning. Later, due to reading the Avatamsaka Sutra, he had an awakening and received the approval of Fayan.
(The Chan master) ascended the hall and gave a Dharma talk, saying, 'The Buddhas of the ten directions are always before you. Do you see them? If you say you see them, do you see them with your mind or with your eyes? Therefore, it is said that all dharmas are neither born nor extinguished. If you can understand in this way, all Buddhas will always appear before you.' He also said, 'Seeing form is seeing mind. What do you call mind? Mountains, rivers, the great earth, the myriad phenomena, blue, yellow, red, white, male, female, and other forms—are these mind or not mind? If they are mind, why do they become objects? If they are not mind, then it is said that seeing form is seeing mind. Do you understand?' It is only because of being deluded by this that inversion arises, with all kinds of differences. Within the absence of sameness and difference, sameness and difference are forcibly created. Now, directly accept this, and suddenly awaken to the original mind, clear and without a single thing that can be taken as seeing or hearing. If someone seeks liberation apart from the mind, the ancients called it 'searching for the source in the waves,' which is ultimately difficult to understand. A monk asked, 'When the roots and dusts are all extinguished, why is the principle not clear?' The Chan master said, 'Leave the principle aside for now. What do you call the extinguished roots and dusts?'
(A monk) asked, 'The real nature of ignorance is Buddha-nature. What is Buddha-nature?' The Chan master said, 'What do you call ignorance?'
(A monk) asked, 'What is Maha-prajna (Mahaprajna, great wisdom)?' The Chan master said, 'The snow falls vast and boundless.' The monk was speechless. The Chan master said, 'Do you understand?' (The monk) said, 'I do not understand.' The Chan master gave a verse to instruct: 'Maha-prajna, neither taking nor discarding. If people do not understand, the wind is cold and the snow falls.'
Chan Master Yirou of Guizong
Ascended the hall to give a Dharma talk. The
那白椎曰。法筵龍象眾。當觀第一義。師曰。若是第一義。且作么生觀。恁么道落在甚麼處。為復是觀。為復不許人觀。先德上座。共相證明。後學初心。莫喚作返問語。倒靠語。有疑請問。僧問。諸佛出世。說法度人。感天動地。和尚出世。有何祥瑞。師曰。人天大眾前寐語作么。
○問僧。看甚麼經。曰寶積經。師曰。既是沙門。為甚麼看寶積經僧無語。師代云。古今用無極。
百丈道恒禪師
參法眼。因請益外道問佛。不問有言。不問無言。敘語未終。眼曰住住。汝擬向世尊良久處會那。師從此悟入。
○僧問。古人有言。釋迦與我同參。未審參見何人。師曰。唯有同參方知。曰未審此人如何親近。師曰。恁么則你不解參也。
○問如何是百丈為人一句。師曰。若到諸方。總須問過。乃曰。實是無事。諸人各各是佛。更有何疑。得到這裡。古人道十方同聚會。個個學無為。此是選佛場。心空及第歸。且作么生是心空。不是那裡閉目冷坐是心空。此正是意識想解。上座要會心空么。但且識心。便見心空。所以道過去已過去。未來更莫算。兀然無事坐。何曾有人喚。設有人喚。上座應它好。不應它好。若應他。阿誰喚上座。若不應他。又不患聾也。三世體空。且不是木頭也。所以古
【現代漢語翻譯】 現代漢語譯本： 那白椎（一種儀式用具）說：『法筵（佛法盛會）龍象眾（指有能力的大修行者），應當觀察第一義（最高的真理）。』 法眼禪師說：『如果是第一義，那麼要如何觀察呢？這樣說又落在了什麼地方？是允許觀察，還是不允許人觀察？各位先德上座（資深的僧人），共同來證明。後學初心（剛開始學習的人），不要把它當作反問語、倒靠語（依賴他人解答的語句）。有疑問請提問。』 有僧人問：『諸佛出世，說法度人，感動天地。和尚（指禪師）出世，有什麼祥瑞？』 禪師說：『在人天大眾面前說夢話嗎？』 有僧人問：『看什麼經？』 回答說：『《寶積經》。』 禪師說：『既然是沙門（出家人），為什麼看《寶積經》？』 僧人無語。禪師代為回答說：『古今用無極（從古至今，它的作用是無窮無盡的）。』 百丈道恒禪師 參拜法眼禪師。因為請教外道問佛的問題：『不問有言，不問無言。』 敘述還沒結束，法眼禪師就說：『住住（停止），你打算在世尊良久（沉默）之處領會嗎？』 道恒禪師從此開悟。 有僧人問：『古人有言：釋迦（釋迦牟尼佛）與我同參（一同參禪），不知道參拜的是何人？』 禪師說：『唯有同參方知（只有一同參禪的人才知道）。』 僧人問：『不知道這個人如何親近？』 禪師說：『這樣說，你就不理解參禪了。』 問：『如何是百丈（指百丈禪師）為人一句？』 禪師說：『若到諸方（如果到其他地方），總須問過（都要問清楚）。』 於是說：『實是無事（實際上沒有什麼事），諸人各各是佛（每個人都是佛），更有何疑（還有什麼懷疑的呢）？』 到了這裡，古人道：『十方同聚會，個個學無為（來自十方的人聚集在一起，每個人都學習無為）。此是選佛場，心空及第歸（這裡是選佛的場所，心空了就能及第而歸）。』 那麼，怎樣才是心空呢？不是在那裡閉目冷坐就是心空。這正是意識想解（用意識去思考理解）。上座（對僧人的尊稱）想要領會心空嗎？只要認識心，就能見到心空。所以說：過去已過去，未來更莫算（過去已經過去，未來不要再去考慮）。兀然無事坐，何曾有人喚（安然無事地坐著，哪裡會有人呼喚）？』 假設有人呼喚，上座應該答應他好，還是不答應他好？如果答應他，是誰在呼喚上座？如果不答應他，又不是聾子。三世體空（過去、現在、未來三世的本體都是空），但也不是木頭。所以古
【English Translation】 English version: Then the white staff (a ceremonial tool) said: 'The dragon and elephant assembly (referring to great practitioners with ability) at the Dharma banquet (Buddhist gathering) should contemplate the first principle (the highest truth).' The Master (referring to the Chan master) said: 'If it is the first principle, then how should one contemplate it? Where does such a statement fall? Is contemplation allowed, or is it not allowed for people to contemplate? Senior monks, please jointly verify this. Novice learners, do not regard it as a rhetorical question or a leaning-on-others statement (statements that rely on others for answers). If there are doubts, please ask.' A monk asked: 'When Buddhas appear in the world, they preach the Dharma to liberate people, moving heaven and earth. When the Abbot (referring to the Chan master) appears in the world, what auspicious signs are there?' The Master said: 'Are you talking in your sleep in front of the assembly of humans and gods?' A monk asked: 'What scripture are you reading?' He replied: 'The Ratnakuta Sutra (Compendium of Jewels Sutra).' The Master said: 'Since you are a sramana (monk), why are you reading the Ratnakuta Sutra?' The monk was speechless. The Master answered on his behalf: 'The use is limitless from ancient times to the present.' Chan Master Daoheng of Baizhang He visited Chan Master Fayan. Because he asked for instruction on the question of the heretic asking the Buddha: 'Not asking about existence, not asking about non-existence.' Before the narration was finished, Fayan said: 'Stop, stop, are you trying to understand at the place where the World Honored One was silent for a long time?' From this, Daoheng attained enlightenment. A monk asked: 'The ancients said: Sakyamuni (Sakyamuni Buddha) and I practice together. I don't know who he is practicing with?' The Master said: 'Only those who practice together know.' The monk asked: 'I don't know how to get close to this person?' The Master said: 'In that case, you don't understand Chan practice.' Asked: 'What is the one sentence that describes Baizhang's (referring to Chan Master Baizhang) way of being?' The Master said: 'If you go to other places, you must ask about everything.' Then he said: 'In reality, there is nothing to do. Each of you is a Buddha. What doubts are there?' Having arrived here, the ancients said: 'Those from the ten directions gather together, each learning non-action. This is the field for selecting Buddhas; when the mind is empty, one passes the exam and returns.' So, how is the mind empty? It is not that closing your eyes and sitting coldly is emptiness of mind. This is precisely conceptual understanding. Do you, venerable monk (a respectful term for monks), want to understand emptiness of mind? Just recognize the mind, and you will see emptiness of mind. Therefore, it is said: 'The past has passed, do not calculate the future. Sitting quietly without anything to do, has anyone ever called?' If someone calls, should the venerable monk answer him, or should he not answer him? If you answer him, who is calling the venerable monk? If you don't answer him, you are not deaf. The substance of the three times (past, present, and future) is empty, but it is not a piece of wood. Therefore, the ancients
人道。心空得見法王。還見法王么也祇是老病僧。又莫道渠自伐好。珍重。
○僧舉人問玄沙。三乘十二分教即不問。如何是祖師西來意。沙曰。三乘十二分教不要。某甲不會。請師為說。師曰。汝實不會。曰實不會。師示偈曰。不要三乘要祖宗。三乘不要與君同。君今欲會通宗旨。后夜𤠔啼在亂峰。
○上堂。諸上座。適來從僧堂里出來。腳未跨門限。便回去。已是重說偈言了也。更來這裡。不可重重下切腳也。古人云。參它不如自參。所以道森羅萬象。是善財之宗師。業惑塵勞。乃普賢之境界。若恁么參得。與善財同參。若不肯與么參。卻歸堂向火。參取勝熱婆羅門。珍重。
○上堂。眾才集。便曰喫茶去。或時眾集。便曰珍重。或時眾集。便便曰歇。后又頌曰。百丈有三訣。喫茶珍重歇。直下便承當。敢保君未徹。
杭州永明道潛禪師
【頌】初謁法眼。眼問曰。子于參請外。看甚麼經。師曰。華嚴經。眼曰。總別同異成壞六相。是何門攝屬。師曰。文在十地品中。據理則世出世間一切法。皆具六相也。眼曰。空還具六相也無。師懵然無對。眼曰。汝問我。我道向汝。師乃問。空還具六相也無。眼曰空。師於是開悟。踴躍禮謝。眼曰。子作么生會。師曰空。眼然之。
○
【現代漢語翻譯】 現代漢語譯本： 人說，心空才能得見法王（佛的尊稱）。（但）還見到法王（又）也只是個老病和尚。又不要說他自我誇耀。珍重。
有僧人舉人問玄沙（禪師名號），『三乘十二分教（佛教經典分類）我不問，如何是祖師西來意？』玄沙說：『三乘十二分教我不要，我不會，請你為我說說。』僧人說：『我實在不會。』（玄沙）說：『實在不會。』玄沙示偈說：『不要三乘要祖宗，三乘不要與君同。君今欲會通宗旨，后夜𤠔啼在亂峰。』
（玄沙）上堂說法，『各位禪師，剛才從僧堂里出來，腳還沒跨過門檻，就回去了，已經是重說偈語了。再來這裡，不可重重地砍腳啊。』古人說，『參訪他人不如自己參悟。』所以說森羅萬象，是善財（《華嚴經》中人物）的宗師；業惑塵勞，乃普賢（菩薩名號）的境界。如果這樣參悟，就與善財一同參悟；如果不肯這樣參悟，就回堂里烤火，參訪勝熱婆羅門（印度教派別）。珍重。
（玄沙）上堂說法，眾人剛聚集，便說『喫茶去』。有時眾人聚集，便說『珍重』。有時眾人聚集，便直接說『歇』。後來又作頌說：『百丈（禪師名號）有三訣，喫茶珍重歇。直下便承當，敢保君未徹。』
杭州永明道潛禪師
【頌】（道潛禪師）初次拜見法眼（禪師名號），法眼問：『你在參訪請益之外，看什麼經？』道潛禪師說：『《華嚴經》。』法眼說：『總、別、同、異、成、壞六相，是哪個門類所攝屬？』道潛禪師說：『文在十地品中，按道理說，世間和出世間一切法，都具有六相。』法眼說：『空還具有六相嗎？』道潛禪師茫然無對。法眼說：『你問我，我告訴你。』道潛禪師於是問：『空還具有六相嗎？』法眼說：『空。』道潛禪師於是開悟，踴躍禮謝。法眼說：『你作何理解？』道潛禪師說：『空。』法眼認可了他的理解。
【English Translation】 English version: People say, only with an empty mind can one see Dharma King (a respectful title for the Buddha). (But) even seeing the Dharma King is just an old, sick monk. And don't say he's boasting. Farewell.
A monk, a scholar, asked Xuansha (Zen master's name), 'The Three Vehicles and Twelve Divisions of Teachings (classifications of Buddhist scriptures) I won't ask about. What is the meaning of the Patriarch's coming from the West?' Xuansha said, 'The Three Vehicles and Twelve Divisions of Teachings I don't want, I don't understand. Please explain it for me.' The monk said, 'I really don't understand.' (Xuansha) said, 'Really don't understand.' Xuansha showed a verse, saying, 'Don't want the Three Vehicles, want the Patriarchs; the Three Vehicles I don't want to be the same as you. If you now want to understand the essence of the teaching, the 𤠔 bird cries in the chaotic peaks late at night.'
(Xuansha) ascended the hall to preach, 'All of you Zen masters, just now coming out of the monks' hall, before your foot crossed the threshold, you went back. That's already repeating the verse. Coming here again, you can't repeatedly chop your feet.' The ancients said, 'Visiting others is not as good as self-cultivation.' Therefore, all phenomena in the universe are the teachers of Sudhana (a character in the Avatamsaka Sutra); karmic delusions and worldly troubles are the realm of Samantabhadra (Bodhisattva's name). If you cultivate like this, you cultivate with Sudhana; if you don't want to cultivate like this, go back to the hall to warm yourself by the fire, and visit the Heat-Winning Brahmin (a Hindu sect). Farewell.
(Xuansha) ascended the hall to preach, as soon as the crowd gathered, he said, 'Go have tea.' Sometimes when the crowd gathered, he said, 'Farewell.' Sometimes when the crowd gathered, he directly said, 'Rest.' Later, he composed a verse, saying, 'Baizhang (Zen master's name) has three secrets: have tea, farewell, rest. Directly accept it, I dare to guarantee you haven't understood it thoroughly.'
Zen Master Yongming Daoqian of Hangzhou
[Verse] (Zen Master Daoqian) first met Fayan (Zen master's name), Fayan asked, 'Besides visiting and asking for instruction, what sutras do you read?' Zen Master Daoqian said, 'The Avatamsaka Sutra.' Fayan said, 'The six characteristics of totality, difference, sameness, otherness, formation, and destruction, to which category do they belong?' Zen Master Daoqian said, 'The text is in the Ten Stages chapter; according to the principle, all dharmas in the mundane and supramundane worlds possess the six characteristics.' Fayan said, 'Does emptiness also possess the six characteristics?' Zen Master Daoqian was at a loss for words. Fayan said, 'You ask me, I'll tell you.' Zen Master Daoqian then asked, 'Does emptiness also possess the six characteristics?' Fayan said, 'Emptiness.' Zen Master Daoqian then became enlightened, joyfully prostrating and thanking him. Fayan said, 'How do you understand it?' Zen Master Daoqian said, 'Emptiness.' Fayan approved of his understanding.
因四眾士女入院。眼問師曰。律中道。隔壁聞釵釧聲。即名破戒。現睹金銀合雜。朱紫駢闐。是破戒不是破戒。師曰。好個入路。眼曰。子向後有五百毳徒。為王侯所重在。師尋禮辭。駐錫于衢州古寺。閱大藏經。忠懿王命入府。受菩薩戒。署慈化定慧禪師。建大伽藍。慧日永明。請居之。
○上堂。佛法顯然。因甚麼卻不會。諸上座。欲會佛法。但問張三李四。欲會世法。則參取古佛叢林。無事久立。
○僧問。達磨西來。傳個甚麼。師曰。傳個冊子。曰恁么則心外有法去也。師曰。心內無法。
杭州報恩慧朗禪師
三學精練。志探玄旨。在天臺山白沙卓庵。有朋彥上座。博學強記。來訪師。敵論宗乘。師曰。言多去道轉遠。今有事借問。祇如從上諸聖。及諸先德。還有不悟者也無。彥曰。若是諸聖先德。豈有不悟者哉。師曰。一人發真歸源。十方虛空悉皆消殞。今天臺山嶷然。如何得消殞去。彥不知所措。自是它宗泛學。來者皆服膺矣。
○上堂。諸人還委悉么。莫道語默動靜。無非佛事好。且莫錯會。
○天龍禪師問曰。一切諸佛。及諸佛法。皆從此經出。未審此經。從何而出。師曰。道甚麼。天龍擬進語。師曰。過也。
金陵報慈行言導師
上堂。凡行腳
【現代漢語翻譯】 現代漢語譯本 因為有僧俗四眾前來拜訪，眼禪師問道：『律宗中說，隔壁聽到釵釧的聲音，就叫做破戒。現在親眼看到金銀混雜，達官貴人聚集，這是破戒還是不破戒？』 禪師說：『好一條入道的路子。』 眼禪師說：『您以後會有五百個弟子，被王侯所器重。』 禪師於是告辭，在衢州古寺駐錫，閱讀大藏經。忠懿王（吳越國年號，948-978）命令他入府，接受菩薩戒，賜號慈化定慧禪師，建造大伽藍，慧日永明禪師請他居住。
○ 上堂說法。佛法如此明顯，為什麼卻不能領會？各位，想要領會佛法，就去問張三李四；想要領會世俗的道理，就去參訪古老的佛寺叢林。沒事不要久站。
○ 有僧人問道：『達磨（Bodhidharma，禪宗始祖）西來，傳的是什麼？』 禪師說：『傳的是個冊子。』 僧人說：『這樣說來，心外還有法存在了？』 禪師說：『心內本來就沒有法。』
杭州報恩慧朗禪師
精通三學，立志探求玄妙的宗旨。在天臺山白沙卓庵，有一位名叫朋彥的上座，博學強記，前來拜訪禪師，辯論宗乘。禪師說：『說得越多，離道越遠。現在有件事想請教，比如從古至今的各位聖人，以及各位先德，還有沒有沒有覺悟的？』 朋彥說：『如果是各位聖人先德，怎麼會有不覺悟的呢？』 禪師說：『一人發真歸源，十方虛空全部消亡。今天臺山依然聳立，怎麼能消亡呢？』 朋彥不知如何回答。從此以後，其他宗派泛泛學習的人，都佩服禪師了。
○ 上堂說法。各位還明白嗎？不要說言語、沉默、行動、靜止，無一不是佛事就好。千萬不要錯會了意思。
○ 天龍禪師問道：『一切諸佛，以及諸佛的法，都從此經中產生。不知道此經，是從哪裡產生的？』 禪師說：『說什麼？』 天龍禪師想要說話，禪師說：『錯了。』
金陵報慈行言導師
上堂說法。凡是行腳僧
【English Translation】 English version Because the four groups of disciples, both monastic and lay, came to visit, Zen Master Yan asked: 'The Vinaya (Buddhist monastic code) states that hearing the sound of hairpins and bracelets from the next room is considered a violation of the precepts. Now, witnessing the mingling of gold and silver, and the gathering of high-ranking officials, is this a violation or not?' The Zen master said: 'What a fine entry point!' Zen Master Yan said: 'In the future, you will have five hundred disciples, highly regarded by kings and nobles.' The Zen master then took his leave, residing at the ancient temple in Quzhou, reading the Tripitaka (Buddhist canon). King Zhongyi (Wuyue Kingdom, 948-978) ordered him to enter the palace, receive the Bodhisattva precepts, and bestowed upon him the title of Cihua Dinghui Zen Master, building a large Sangharama (monastery), where Zen Master Huiri Yongming invited him to reside.
○ Ascending the Dharma hall. The Buddha-dharma is so evident, why can't it be understood? All of you, if you wish to understand the Buddha-dharma, just ask Zhang San and Li Si (common names); if you wish to understand worldly matters, then consult the ancient Buddhist monasteries. Do not stand for long without purpose.
○ A monk asked: 'What did Bodhidharma (the first patriarch of Zen) transmit when he came from the West?' The Zen master said: 'He transmitted a booklet.' The monk said: 'In that case, there is a dharma outside the mind?' The Zen master said: 'There is no dharma within the mind.'
Zen Master Huilang of Bao'en Temple in Hangzhou
He was proficient in the Three Learnings (sila, samadhi, prajna) and determined to explore the profound meaning. At Baisha Zhuo'an on Mount Tiantai, there was an Upadhyaya (senior monk) named Peng Yan, who was erudite and had a strong memory. He came to visit the Zen master to debate the tenets of the school. The Zen master said: 'The more you speak, the further you stray from the Way. Now I have something to ask. For example, all the sages and virtuous predecessors from the past, are there any who were not enlightened?' Peng Yan said: 'If they are sages and virtuous predecessors, how could they not be enlightened?' The Zen master said: 'When one person realizes the true source, all the space in the ten directions vanishes. Today, Mount Tiantai still stands tall, how can it vanish?' Peng Yan did not know how to answer. From then on, those who superficially studied other schools all admired the Zen master.
○ Ascending the Dharma hall. Do you all understand? Don't just say that speech, silence, movement, and stillness are all Buddha-activities. Don't misunderstand the meaning.
○ Zen Master Tianlong asked: 'All Buddhas and all Buddha-dharmas come from this sutra. I wonder, where does this sutra come from?' The Zen master said: 'What are you saying?' Zen Master Tianlong was about to speak, and the Zen master said: 'Wrong.'
Guide Xingyan of Bao'ci Temple in Jinling
Ascending the Dharma hall. All traveling monks
人蔘善知識。到一叢林。放下瓶缽。可謂行菩薩道。能事畢矣。何用更來這裡。舉論真如涅槃。此是非時之說。然古之有言。譬如披沙識寶。沙礫若除。真金自現。便喚作常住世間具足僧寶。亦如一味之雨。一般之地。生長萬物。大小不同。甘辛有異。不可道地與雨。有大小之名也。所以道。方即現方。圓即現圓。何以故爾。法無偏正。隨相應現。喚作對現色身。還見么。若不見也。莫閑坐地。
○師聞鳩子叫。問僧甚麼聲。曰鳩子聲。師曰。欲得不招無間業。莫謗如來正法輪。
○上堂。此日英賢共會。海會同臻。諒惟佛法之趣。無不備矣。若是英鑒之者。不須待言也。然言之本無。何以默矣。是以森羅萬象。諸佛洪源。顯明則海印光澄。冥昧則情迷自惑。茍非通心上士。逸格高人。則何以于諸塵中。發揚妙極。卷舒物象。縱奪森羅。示生非生。應滅非滅。生滅洞已。乃曰真常。言假則影散千途。論真則一空絕跡。豈可以有無生滅而計之者哉。
崇壽契稠禪師
上堂。僧問。四眾諦觀第一義。如何是第一義。師曰。何勞更問。乃曰。大眾。欲知佛性義。當觀時節因緣。作么生是時節因緣。上座。如今便散去。且道有也未。若無。因甚麼便散去。若有。作么生是第一義。上座。第一義現成。
【現代漢語翻譯】 現代漢語譯本： 人蔘善知識（對佛法有深刻理解的人）。如果到了一個叢林（寺廟），放下你的瓶缽（僧侶的日常用具），這就可以說是修行菩薩道了，該做的都做完了。為什麼還要來這裡，討論真如（事物的真實本性）和涅槃（解脫）呢？這些都不是時候該說的話。然而古人有話說，譬如在沙子里辨識寶物，沙礫如果被除去，真金自然顯現。這就可以稱作常住世間具足僧寶（佛教的三個根本要素：佛、法、僧）。也像一場同樣的雨，落在同樣的大地上，生長出各種各樣的東西，大小不同，味道有甘有辛，不能說土地和雨水有大小之分。所以說，方形就呈現方形，圓形就呈現圓形。為什麼會這樣呢？因為法（佛法）沒有偏頗，隨著相應的條件而顯現。這叫做對現色身（根據不同對像而顯現的佛身），你們看見了嗎？如果沒看見，就不要在這裡閑坐著。
○ 禪師聽到鳩鳥的叫聲，問僧人：「這是什麼聲音？」僧人回答：「是鳩鳥的聲音。」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輪（佛法）。」
○ 上堂說法。今天各位英才賢達聚集在一起，如同海會（眾多菩薩聚集的盛會）一樣。相信佛法的精髓，都已經具備了。如果是具有英明見識的人，就不需要我多說了。然而言語的本質是空無，又為什麼要沉默呢？因此，森羅萬象（宇宙間的一切事物）都是諸佛的源泉。顯明的時候，如同海印（平靜的海面能映照萬物）一樣光明澄澈；昏昧的時候，就會被情感迷惑。如果不是通達心性的高士，超凡脫俗的人，又怎麼能在各種塵世事物中，發揚微妙至極的道理，卷舒萬物，縱橫把握一切，示現出生卻又不是真正的生，應化滅度卻又不是真正的滅。對生滅的道理徹底明瞭，才能說是真常（永恒不變的真理）。用虛假的言語來表達，真理就像影子一樣分散到各個方向；用真實的道理來論述，一切都空無，沒有軌跡。怎麼可以用有無生滅來衡量它呢？
崇壽契稠禪師
上堂說法。僧人問：「四眾（比丘、比丘尼、優婆塞、優婆夷）仔細觀察第一義諦（最高的真理），什麼是第一義諦？」禪師說：「何必再問呢？」於是說：「各位，想要知道佛性的意義，應當觀察時節因緣（事物產生的特定時間和條件）。怎樣才是時節因緣呢？各位，現在就散去吧。那麼，你們說有還是沒有（第一義諦）？如果沒有，為什麼現在就散去？如果有，又怎樣才是第一義諦呢？各位，第一義諦是現成的。」
【English Translation】 English version: Virtuous friend who understands the Dharma well. If you arrive at a monastery, put down your water bottle and alms bowl (monk's daily necessities). This can be said to be practicing the Bodhisattva path, and everything that needs to be done is done. Why come here to discuss True Thusness (the true nature of things) and Nirvana (liberation)? These are not the words to be spoken at the right time. However, the ancients said, it is like recognizing a treasure in the sand. If the sand and gravel are removed, the true gold will naturally appear. This can be called the Sangha Jewel (the three fundamental elements of Buddhism: Buddha, Dharma, Sangha) that permanently resides in the world. It is also like the same rain falling on the same land, growing all kinds of things, different in size, with sweet and spicy tastes. You cannot say that the land and rain are different in size. Therefore, it is said that a square appears as a square, and a circle appears as a circle. Why is this so? Because the Dharma (Buddhist teachings) is not biased, it appears according to the corresponding conditions. This is called the responsive manifested body (the Buddha's body that manifests according to different objects). Do you see it? If you don't see it, don't sit here idly.
○ The Zen master heard the cooing of a dove and asked the monk, 'What is that sound?' The monk replied, 'It is the sound of a dove.' The Zen master said, 'If you want to avoid incurring the karma of the Avici Hell (the lowest level of hell), do not slander the Tathagata's (Buddha's) True Dharma Wheel (Buddhist teachings).'
○ Ascending the Dharma hall to preach. Today, all the talents and virtuous people are gathered together, like a sea assembly (a grand gathering of many Bodhisattvas). I believe that the essence of the Buddha's teachings is already complete. If you are a person with brilliant insight, then I don't need to say more. However, the essence of words is emptiness, so why be silent? Therefore, all phenomena in the universe are the source of all Buddhas. When it is clear, it is like the sea seal (a calm sea can reflect all things) that is bright and clear; when it is dark, it will be confused by emotions. If it is not a noble person who understands the mind, an extraordinary person, how can they promote the subtle and ultimate principles in all worldly things, roll up and release all things, control everything, show birth but not true birth, respond to extinction but not true extinction. Only by thoroughly understanding the principles of birth and death can it be said to be True Constancy (eternal and unchanging truth). Expressed in false words, the truth is like a shadow scattered in all directions; discussed in true principles, everything is empty, without a trace. How can it be measured by existence, non-existence, birth, and death?
Zen Master Qi Chou of Chongshou Monastery
Ascending the Dharma hall to preach. A monk asked, 'The four assemblies (bhikkhus, bhikkhunis, upasakas, upasikas) carefully observe the First Principle (the highest truth), what is the First Principle?' The Zen master said, 'Why ask again?' Then he said, 'Everyone, if you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance (the specific time and conditions for the occurrence of things). What are the conditions of time and circumstance? Everyone, let's disperse now. Then, do you say it exists or not (the First Principle)? If it does not exist, why disperse now? If it exists, then what is the First Principle? Everyone, the First Principle is readily available.'
何勞更觀。恁么顯明得。佛性常照。一切法常住。若見有法常住。猶未是法之真源。作么生是法之真源。上座。不見古人道。一人發真歸源。十方虛空悉皆消殞。還有一法為意解么。古人有如是大事因緣。依而行之即是。何勞長老多說。眾中有未知者。便請相示。
○問如何是佛。師曰。如何是佛。曰如何領解。師曰。領解即不是。
報恩法安禪師
初住曹山。上堂。知幻即離。不作方便。離幻即覺。亦無漸次。諸上座。且作么生會不作方便。又無漸次。古人意在甚麼處。若會得。諸佛常現前。若未會。莫向圓覺經里討。夫佛法。亙古亙今。未嘗不現前。諸上座。一切時中咸承此威光。須具大信根。荷擔得起始得。不見佛贊猛利底人。堪為器用。亦不賞他向善久修凈業者。要似他廣額兇屠。拋下操刀。便證阿羅漢果。直須恁么始得。所以長者道。如將梵位。直授凡庸。
云居清錫禪師
僧問。如何是云居境。師曰。汝喚甚麼作境。曰如何是境中人。師曰。適來向汝道甚麼。
正勤希奉禪師
上堂。古聖道圓同太虛。無欠無餘。又道一一法。一一宗。眾多法。一法宗。又道起唯法起。滅唯法滅。又道起時不言我起。滅時不言我滅。據此說話。屈滯久在叢林上座。若是初心兄
【現代漢語翻譯】 現代漢語譯本： 還用得著再看什麼呢？都已經這麼明顯了。佛性（Buddha-nature）的光輝永遠照耀，一切法（dharma）永遠存在。如果認為有什麼法是永遠存在的，那還沒有領會到法的真正源頭。那麼，什麼是法的真正源頭呢？各位上座，你們沒聽古人說過嗎？『一人發真歸源，十方虛空悉皆消殞。』這裡面還有什麼可以用意識去理解的嗎？古人有這樣的大事因緣，依著去做就是了，還用得著我這老頭子多說什麼呢？如果大眾中還有不明白的，就請提出來互相指教。
問：什麼是佛？ 師（禪師）說：什麼是佛？ 問：要如何領會理解？ 師說：如果用領會理解，那就不是了。
報恩法安禪師
剛開始住在曹山時，禪師上堂說法：『知道是幻象就離開它，不要用任何方法。離開幻象就是覺悟，也沒有什麼漸進的次第。』各位上座，你們要如何理解『不用任何方法』，『也沒有什麼漸進的次第』呢？古人的用意在哪裡？如果領會了，諸佛（Buddhas）就會常常顯現在眼前。如果還沒領會，就不要到《圓覺經》里去尋找。佛法（Buddha-dharma），亙古亙今，從來沒有不顯現在眼前。各位上座，一切時中都承受著佛法的威光，必須具備大信心，能夠承擔得起才行。沒看見佛讚歎那些勇猛精進的人，說他們堪當大用嗎？佛也不讚賞那些向善很久、修習清凈行業的人，而是要像廣額兇屠那樣，放下屠刀，立刻證得阿羅漢果（Arhat）。必須這樣才行。所以長者說，『如同將梵天之位，直接授予凡夫俗子。』
云居清錫禪師
有僧人問：什麼是云居山的境界？ 禪師說：你把什麼叫做境界？ 僧人問：什麼是境界中的人？ 禪師說：剛才我對你說了什麼？
正勤希奉禪師
上堂說法：古聖說，圓滿的真理如同太虛空，沒有欠缺也沒有剩餘。又說，『一一法，一一宗；眾多法，一法宗。』又說，『起唯法起，滅唯法滅。』又說，『起時不言我起，滅時不言我滅。』根據這些話來說，那些在叢林里待了很久的上座們，都屈才了。如果是剛入門的同修……
【English Translation】 English version: Why bother to look further? It's already so clear. Buddha-nature (Buddha-nature) constantly shines, all dharmas (dharma) constantly abide. If you see any dharma as constantly abiding, you still haven't reached the true source of dharma. So, what is the true source of dharma? Venerable monks, haven't you heard the ancients say, 'When one person awakens to the source, all the emptiness of the ten directions vanishes.' Is there anything in this that can be understood with the mind? The ancients had such great causes and conditions; just follow them, and there's no need for this old man to say more. If there are any among you who don't understand, please come forward and ask for clarification.
Question: What is Buddha? The Master (Zen Master) said: What is Buddha? Question: How should one understand? The Master said: Understanding is not it.
Zen Master Baoen Fa'an
When he first resided at Caoshan, the Zen Master ascended the platform and said: 'Knowing illusion is to leave it, without resorting to expedients. Leaving illusion is awakening, without gradual stages.' Venerable monks, how do you understand 'without resorting to expedients' and 'without gradual stages'? What is the intention of the ancients? If you understand, all Buddhas (Buddhas) will constantly appear before you. If you haven't understood, don't go looking for it in the Śūraṅgama Sūtra. Buddha-dharma (Buddha-dharma), from ancient times to the present, has never not been present. Venerable monks, at all times, you are all receiving this majestic light. You must have great faith and be able to bear it. Haven't you seen the Buddha praise those who are vigorous and diligent, saying they are capable of great things? The Buddha doesn't praise those who have been virtuous for a long time and cultivate pure karma, but rather wants them to be like the fierce butcher Guang'e, who, upon laying down his knife, immediately attained the fruit of Arhat (Arhat). It must be like this. Therefore, the elder said, 'It is like directly bestowing the position of Brahma on an ordinary person.'
Zen Master Qingxi of Yunju
A monk asked: What is the realm of Yunju Mountain? The Master said: What do you call realm? The monk asked: What is the person in the realm? The Master said: What did I just say to you?
Zen Master Zhengqin Xifeng
Ascending the platform, he said: The ancient sages said that perfect truth is like the great void, without lack or excess. They also said, 'Each dharma, each principle; many dharmas, one principle.' They also said, 'Arising is only dharma arising, ceasing is only dharma ceasing.' They also said, 'When arising, it doesn't say 'I arise'; when ceasing, it doesn't say 'I cease'.' According to these words, those senior monks who have been in the monastery for a long time are all underutilized. If it's a fellow practitioner who has just entered the path...
弟。且須體道。人身難得。正法難聞。莫同等閑。施主衣食。不易消遣。若不明道個個盡須還它。上座。要會道么。珍重。
○僧問。古人有言。山河大地。是汝真善知識。如何得山河大地為善知識去。師曰。汝喚甚麼作山河大地。
羅漢智依禪師
上堂。盡十方世界無一微塵許法與汝作見聞覺知。還信么。然雖如此。也須悟始得。莫將為等閑。不見道單明自己。不悟目前。此人祇具一隻眼。還會么。僧問。纖塵不立。為甚麼。好醜現前。師曰。分明記取。別處問人。
章義道欽禪師
初住棲賢。上堂。道遠乎哉觸事而真。聖遠乎哉。體之則神。我尋常示汝。何不向衣缽下坐地。直下參取。須要上來討個甚麼。既上來。我即事不獲已。便舉古德少許方便。抖擻些子龜毛兔角。解落向汝。諸上座。欲得省要。僧堂里。三門下。寮舍里。參取好。還有會處也未。若有會處。試說看。與上座證明。僧問如何是棲賢境。師曰。棲賢有甚麼境。
○江南國主。請居章義道場。上堂。總來這裡立作甚麼。善知識如河沙數。常與汝為伴。行住坐臥。不相舍離。但長連床上穩坐地。十方善知識自來參上座。何不信取。作得如許多難易。他古聖嗟見今時人不奈何。乃曰。傷夫人情之惑久矣。目對真
【現代漢語翻譯】 現代漢語譯本： 師父告誡弟子：要體會佛道。人身難得，正法難聞，不要等閒視之。施捨的衣食來之不易，若不明悟佛道，個個都要償還。各位上座，想要領會佛道嗎？請珍重。
有僧人問道：古人說，『山河大地，是你的真善知識』，如何才能以山河大地為善知識呢？ 禪師回答說：你把什麼叫做山河大地？
羅漢智依禪師
上堂說法：整個十方世界，沒有一微塵的法可以讓你作為見聞覺知。相信嗎？即使如此，也必須通過領悟才能明白。不要把它看作是無關緊要的事情。要知道，只明白自己，而不領悟眼前的事物，這個人只具一隻眼。明白了嗎？有僧人問道：纖塵不染，為什麼好醜依然會顯現？禪師回答說：清楚地記住，到別處去問別人。
章義道欽禪師
初次入住棲賢寺，上堂說法：道，難道很遠嗎？觸及事物就是真理。聖，難道很遠嗎？體會它就是神通。我平時教導你們，為什麼不坐在衣缽下，直接參悟呢？非要上來討要什麼？既然上來了，我就不得已，便引用古德的一些方便之法，抖擻一些龜毛兔角（比喻虛無不存在的事物），解說給你們聽。各位上座，想要簡要明瞭，就在僧堂里、三門下、寮舍里，好好參悟。可有領會之處？若有領會之處，試著說出來看看，我為各位上座證明。有僧人問道：什麼是棲賢的境界？禪師回答說：棲賢有什麼境界？
江南國主，請禪師居住在章義道場。上堂說法：總來到這裡做什麼？善知識如恒河沙數，常與你們為伴，行住坐臥，不相舍離。只要在長連床上穩穩地坐著，十方善知識自然來參拜各位上座。為什麼不相信呢？弄出這麼多難易。古聖感嘆當今之人無可奈何，於是說：可悲啊，世人被情感迷惑太久了，眼睛對著真理卻視而不見。
【English Translation】 English version: The master admonished his disciples: You must embody the Dao (the Way). It is difficult to obtain a human body, and it is difficult to hear the true Dharma. Do not take it lightly. The alms of clothing and food are not easy to come by. If you do not understand the Dao, you must repay them all. Venerable monks, do you want to understand the Dao? Please cherish this opportunity.
A monk asked: The ancients said, 'Mountains, rivers, and the great earth are your true good teachers.' How can one take mountains, rivers, and the great earth as good teachers? The Zen master replied: What do you call mountains, rivers, and the great earth?
Zen Master Luohan Zhiyi
Ascending the Dharma hall, he said: In the entire ten directions of the world, there is not a single mote of dust that can serve as your seeing, hearing, knowing, and perceiving. Do you believe it? Even so, you must realize it to understand. Do not take it as trivial. Know that if you only understand yourself and do not realize what is before your eyes, you only have one eye. Do you understand? A monk asked: If not a speck of dust can stand, why do good and bad appear? The Zen master replied: Clearly remember this and ask others elsewhere.
Zen Master Zhangyi Daoqin
First residing at Qixian Temple, ascending the Dharma hall, he said: Is the Dao far away? Touching things is the truth. Is the Sage far away? Embodying it is spiritual power. I usually teach you, why don't you sit under your robe and bowl and directly contemplate? Why do you have to come up here to ask for something? Since you have come up, I have no choice but to use some expedient methods of the ancient worthies, shaking out some 'turtle hair and rabbit horns' (metaphor for non-existent things) to explain to you. Venerable monks, if you want to be concise and clear, contemplate well in the monks' hall, under the three gates, and in the dormitories. Is there any understanding? If there is understanding, try to say it and I will verify it for you. A monk asked: What is the realm of Qixian? The Zen master replied: What realm does Qixian have?
The ruler of the Jiangnan kingdom invited the Zen master to reside at Zhangyi Monastery. Ascending the Dharma hall, he said: What are you all doing here? Good teachers are as numerous as the sands of the Ganges River, constantly accompanying you, in walking, standing, sitting, and lying down, never leaving you. Just sit steadily on the long meditation bed, and good teachers from the ten directions will naturally come to pay respects to you. Why don't you believe it? Creating so many difficulties. The ancient sages lamented that people of today are helpless, and said: Alas, people have been deluded by emotions for too long, and they are blind to the truth before their eyes.
而不覺。此乃嗟汝諸人。看卻不知。且道看卻甚麼不知。何不體察古人方便。祇為信之不及。致得如此。諸上座。但于佛法中留心。無不得者。無事體道去。便下座。
報恩匡逸禪師
江南國主請居上院。上堂。顧視大眾曰。依而行之。即無累矣。還信么。如太陽赫弈皎然地。更莫思量。思量不及。設爾思量得及。喚作分限智慧。不見先德云。人無心合道。道無心合人。人道既合。是名無事人。且自何是凡。自何是聖。於此若未會。可謂為迷情所覆。便去離不得。迷時即有窒礙。為對為待種種不同。忽然省去。亦無所得。譬如演若達多。認影迷頭。豈不擔頭覓頭。然正迷之時。頭且不失。及乎悟去亦不為得。何以故。人迷謂之失。人悟謂之得得失在於人。何關於動靜。
報慈文遂導師
嘗究首楞嚴。甄會真妄緣起。本末精博。於是節科註釋。文句交絡。厥功既就。謁於法眼。述己所業。深符經旨。眼曰。楞嚴豈不是有八還義。師曰。是。曰明還甚麼。師曰。明還日輪。曰日還甚麼。師懵然無對。眼誡令焚其所注之文。師自此服膺請益。始忘知解。
○金陵國主。署雷音覺海大導師。問僧從甚麼處來。曰曹山來。師曰。幾程到此。曰七程。師曰。行卻許多山林溪澗。何者是汝自己。曰總
【現代漢語翻譯】 現代漢語譯本： 而沒有察覺。這真是可嘆你們這些人，看到了卻不明白。要說看到了什麼卻不明白呢？為什麼不去體會古人的方便法門？只因爲信心不足，才導致如此。各位禪師，只要在佛法中留心，沒有得不到的。沒事就去體會道吧。說完便下座。
報恩匡逸禪師
江南國主請他住持上院。上堂時，看著大眾說：『依照它去實行，就沒有牽累了。相信嗎？』就像太陽光芒四射，明亮照耀，更不要去思量。思量也達不到。即使你思量到了，也叫做分限智慧。不見古德說：『人無心才能與道相合，道無心才能與人相合。人與道既然相合，就叫做無事人。』那麼，什麼是凡，什麼又是聖呢？如果對此還不明白，可以說是被迷惑的情感所覆蓋，想要離開也離不開。迷惑時就會有阻礙，因為有對待和相對的種種不同。忽然醒悟了，也沒有什麼可得到的。譬如演若達多（Yuanradatta，人名，因認鏡中頭影為自己的頭而發狂），認影迷頭，豈不是擔著頭去找頭？然而正在迷惑的時候，頭並沒有丟失。等到醒悟了，也不能說是得到了。為什麼呢？人迷惑了就說是失去，人醒悟了就說是得到，得失在於人，與動靜有什麼關係呢？
報慈文遂導師
曾經深入研究《首楞嚴經》（Surangama Sutra，佛教經典），辨別真妄緣起的本末，精深廣博。於是分章節註釋，文句交織。功夫完成之後，去拜見法眼禪師（Fa Yan，禪師名），陳述自己所做的工作，很符合經文的旨意。法眼禪師說：『《楞嚴經》豈不是有八還義？』導師說：『是。』法眼禪師說：『明還什麼？』導師說：『明還日輪。』法眼禪師說：『日還什麼？』導師茫然無對。法眼禪師告誡他燒掉所註釋的文字。導師從此信服，虛心請教，開始忘記知解。
金陵國主，授予雷音覺海大導師的稱號。問僧人從什麼地方來。僧人說從曹山（Cao Shan，地名）來。導師說：『走了幾程才到這裡？』僧人說：『七程。』導師說：『走過這麼多山林溪澗，哪個是你自己？』僧人說：『總都是。』
【English Translation】 English version: Without realizing it. This is lamentable for all of you, seeing but not understanding. What is it that you see but do not understand? Why not contemplate the expedient methods of the ancients? It is only because of insufficient faith that this has happened. Esteemed monks, if you but focus your minds on the Buddha-dharma, there is nothing you cannot attain. Go and experience the Way when you have nothing to do.' Then he descended from the seat.
Chan Master Baoen Kuangyi
The ruler of the Jiangnan kingdom invited him to reside in the upper monastery. During the Dharma talk, he looked at the assembly and said, 'Act according to it, and there will be no burdens. Do you believe it?' Like the sun shining brightly, do not engage in further thought. Thinking will not reach it. Even if you could think it through, it would be called limited wisdom. Did you not see the ancient worthy say, 'When people are without mind, they accord with the Way; when the Way is without mind, it accords with people. When people and the Way are in accord, it is called a person of no affairs.' Then, what is ordinary, and what is holy? If you do not understand this, you can be said to be covered by deluded emotions, and you cannot leave it. When deluded, there are obstacles, because there are various differences of opposition and relativity. Suddenly awakening, there is nothing to be gained. It is like Yuanradatta (a person who went mad because he mistook the reflection of his head in a mirror for his real head), mistaking the reflection for his head, isn't he carrying his head to look for his head? Yet, even in the midst of delusion, the head is not lost. And when he awakens, it cannot be said that he has gained anything. Why? People call it loss when they are deluded, and they call it gain when they are awakened. Gain and loss are in people, what does it have to do with movement or stillness?
Guide Bao Ci Wensui
He once deeply studied the Surangama Sutra (a Buddhist scripture), distinguishing the origins and ends of true and false conditions, with profound and extensive knowledge. Therefore, he annotated it by sections and chapters, interweaving the sentences. After his work was completed, he visited Chan Master Fayan (a Chan master), presenting his work, which deeply conformed to the meaning of the scripture. Chan Master Fayan said, 'Doesn't the Surangama Sutra have the meaning of the Eight Returns?' The guide said, 'Yes.' Chan Master Fayan said, 'What does brightness return to?' The guide said, 'Brightness returns to the sun.' Chan Master Fayan said, 'What does the sun return to?' The guide was at a loss for words. Chan Master Fayan instructed him to burn the annotated text. From then on, the guide submitted himself, humbly seeking instruction, and began to forget his intellectual understanding.
The ruler of the Jinling kingdom conferred upon him the title of Great Guide of Thunder Sound Awakening Sea. He asked a monk where he came from. The monk said he came from Caoshan (a place name). The guide said, 'How many stages did you travel to get here?' The monk said, 'Seven stages.' The guide said, 'Having walked through so many mountains, forests, streams, and valleys, which one is yourself?' The monk said, 'All of them.'
是。師曰。眾生顛倒。認物為己。曰如何是學人自己。師曰。總是乃曰諸上座。各在此經冬過夏。還有人悟自己也無。山僧與汝證明。令汝真見。不被邪魔所惑。僧問如何是學人自己。師曰。好個師僧眼。目甚分明。
羅漢守仁禪師
僧眾晚參。師曰。物物本來無處所。一輪明月印心池。便歸方丈。
○住報恩上堂。報恩這裡。不曾與人揀話。今日與諸上座。揀一兩則話。還願樂么。諸上座。鶴脛長。鳧脛短。甘草甜。黃檗苦。恁么揀擇。還愜雅意么。諸上座。莫是血脈不通。泥水有隔么。且莫錯會。珍重。
○僧問。如何是西來意。師曰。喚甚麼作西來意。曰恁么則無西來也。師曰。由汝口頭道。
黃山良匡禪師
僧問。明鏡當臺。森羅為甚麼不現。師曰。那裡當臺。曰爭奈即今何。師曰。又道不現。
報恩玄則禪師
【頌】初問青峰。如何是學人自己。峰曰。丙丁童子來求火。后謁法眼。眼問甚處來。師曰青峰。眼曰。青峰有何言句。師舉前話。眼曰。上座作么生會。師曰。丙丁屬火而更求火。如將自己求自己。眼曰與么會。又爭得。師曰。某甲祇與么未審和尚如何。眼曰。你問我。我與你道師問如何是學人自己。眼曰。丙丁童子來求火。師于言下頓悟。
【現代漢語翻譯】 現代漢語譯本 師父說：『眾生顛倒，認外物為自己。』（僧）問：『如何是學人的自己？』師父說：『總是。』（僧）又說：『各位禪師，各位在此經歷冬夏，還有人領悟自己的本性嗎？』山僧我為你們證明，讓你們真正見到（本性），不被邪魔所迷惑。（僧）問：『如何是學人的自己？』師父說：『好一個師僧眼，目光十分明亮。』
羅漢守仁禪師
僧眾晚參，師父說：『萬物本來沒有固定的處所，一輪明月映照在心池中。』說完便回到方丈。
（羅漢守仁禪師）在報恩寺上堂說法。『報恩寺這裡，不曾與人挑揀話語。今日與各位禪師，挑揀一兩則話語。還願意聽嗎？各位禪師，鶴的腿長，鴨的腿短，甘草甜，黃檗苦。這樣挑揀，還合你們的心意嗎？各位禪師，莫非是血脈不通，泥水阻隔了嗎？』且不要錯會（我的意思），珍重。
（僧）問：『如何是西來意（達摩祖師從西方來到中國的用意）？』師父說：『你叫什麼作西來意？』（僧）說：『這樣說來就沒有西來意了。』師父說：『由你口頭說去吧。』
黃山良匡禪師
（僧）問：『明鏡當臺，森羅萬象為什麼不顯現？』師父說：『哪裡當臺？』（僧）說：『爭奈即今如何？』師父說：『又說不顯現。』
報恩玄則禪師
【頌】當初問青峰禪師，『如何是學人的自己？』青峰禪師說：『丙丁童子來求火。』後來拜見法眼禪師，法眼禪師問：『從哪裡來？』（玄則禪師）說：『青峰禪師處來。』法眼禪師說：『青峰禪師有什麼言語？』（玄則禪師）舉了之前的話。法眼禪師說：『上座你作何理解？』（玄則禪師）說：『丙丁屬火而更求火，如同將自己求自己。』法眼禪師說：『這樣理解，又有什麼用呢？』（玄則禪師）說：『我只是這樣理解，不知和尚您怎麼理解？』法眼禪師說：『你問我，我告訴你。』（玄則禪師）問：『如何是學人的自己？』法眼禪師說：『丙丁童子來求火。』（玄則禪師）在言下頓悟。
【English Translation】 English version The master said, 'Sentient beings are inverted, recognizing objects as themselves.' (A monk) asked, 'What is the student's own self?' The master said, 'It is always.' (The monk) then said, 'Venerable monks, each of you has spent winters and summers here. Is there anyone who has awakened to their own nature?' This old monk will prove it for you, so that you may truly see (your nature) and not be deluded by demons. (A monk) asked, 'What is the student's own self?' The master said, 'What fine monastic eyes, how very clear they are!'
Chan Master Shouren of Luohan Temple
During the evening assembly of monks, the master said, 'Things originally have no fixed place; a bright moon reflects in the mind-pond.' Then he returned to his room.
(Chan Master Shouren) gave a Dharma talk at Baoen Temple. 'Here at Baoen Temple, I have never been one to pick and choose words for people. Today, I will pick and choose a couple of sayings for you all. Are you willing to listen? Venerable monks, the crane's legs are long, the duck's legs are short, licorice is sweet, and phellodendron bark is bitter. Is this kind of picking and choosing to your liking? Venerable monks, could it be that your blood vessels are not flowing, or that mud and water are blocking you? Don't misunderstand (my meaning), treasure this.'
(A monk) asked, 'What is the meaning of the Westward Journey (Bodhidharma's intention in coming from the West to China)?' The master said, 'What do you call the meaning of the Westward Journey?' (The monk) said, 'In that case, there is no meaning of the Westward Journey.' The master said, 'Let it be said by your mouth.'
Chan Master Liangkuang of Huangshan
(A monk) asked, 'When a bright mirror is on the stand, why do the myriad phenomena not appear?' The master said, 'Where is the stand?' (The monk) said, 'What about right now?' The master said, 'You said they don't appear.'
Chan Master Xuanze of Baoen Temple
[Verse] Initially asked Chan Master Qingfeng, 'What is the student's own self?' Chan Master Qingfeng said, 'A Bing-Ding (fire element) child comes seeking fire.' Later, he visited Chan Master Fayan, who asked, 'Where do you come from?' (Chan Master Xuanze) said, 'From Chan Master Qingfeng.' Chan Master Fayan said, 'What words does Chan Master Qingfeng have?' (Chan Master Xuanze) recounted the previous conversation. Chan Master Fayan said, 'How do you understand it, venerable monk?' (Chan Master Xuanze) said, 'Bing-Ding belongs to fire and yet seeks fire, like using oneself to seek oneself.' Chan Master Fayan said, 'What good is that understanding?' (Chan Master Xuanze) said, 'That is just how I understand it; I don't know how you understand it, venerable monk?' Chan Master Fayan said, 'You ask me, and I will tell you.' (Chan Master Xuanze) asked, 'What is the student's own self?' Chan Master Fayan said, 'A Bing-Ding child comes seeking fire.' (Chan Master Xuanze) had a sudden awakening upon hearing these words.
○開堂日。李王與法眼俱在會。僧問。龍吟霧起。虎嘯風生。學人知是出世邊事。到此為甚麼不會。師曰。會取好。僧舉頭看師。及看法眼。乃抽身入眾。法眼與李王當時失色。眼歸方丈。令侍者喚問話僧至。眼曰。上座。適來問底話。許你具眼。人天眾前。何不禮拜蓋覆卻。眼摵一坐具。其僧三日後。吐光而終。
○上堂。諸上座。盡有常圓之月。各懷真價之珍。所以月在雲中。雖明而不照。智隱惑內。雖真而不通。無事久立。
○僧問。如何是不動尊。師曰。飛飛飏飏。
凈德智筠禪師
上堂。從上諸聖。方便門不少。大抵祇要諸仁者有個見處。然雖未見。且不參差一絲𩬊許。諸仁者亦未嘗違背一絲髮許。何以故。烜赫地顯露。如今便會取。更不費一毫氣力。還省要麼。說道毗盧有師法身有主。斯乃抑揚。對機施設。諸仁者。作么生會對底道理。若也會。且莫嫌他佛語。莫重祖師。直下是自己眼明始得。
○上堂。夫欲慕道。也須上上根器始得。造次中下不易承當。何以故。佛法非心意識境界。上座。莫恁么懱揳地。他古人道沙門眼把定世界。涵蓋乾坤。綿綿不漏絲髮。所以諸佛讚歎。讚歎不及。比喻比喻不及。道上座威光赫奕。亙古亙今。幸有如是家風。何不紹續取。為甚
【現代漢語翻譯】 現代漢語譯本 ○開堂日。李王與法眼（禪師名號）都在法會上。有僧人問道：『龍吟則霧氣升騰，虎嘯則狂風驟起，學人知道這是超出世俗的景象。但到了這裡，為什麼反而不明白了呢？』法眼（禪師名號）回答說：『明白就好。』僧人抬頭看著法眼（禪師名號），又看看李王，然後退回人群中。法眼（禪師名號）和李王當時都臉色大變。法眼（禪師名號）回到方丈后，讓侍者叫來剛才問話的僧人，說：『上座，剛才你問的問題，我認可你具有慧眼。但在人天大眾面前，為何不禮拜遮蓋過去呢？』法眼（禪師名號）隨即把一個坐具扔在地上。那僧人三天後，口吐光芒而逝。
○上堂說法。各位上座，你們都擁有常圓的明月般的本性，各自懷有真價的寶藏。所以，明月在雲中，雖然明亮卻不能照耀；智慧隱藏在迷惑中，雖然真實卻不能通達。沒事就不要久站了。
○有僧人問道：『如何是不動尊（佛教用語，指堅固不動的佛）？』法眼（禪師名號）回答說：『飛飛揚揚。』
凈德智筠禪師
上堂說法。從古至今的諸位聖賢，方便之門數不勝數，大抵只是想要各位仁者有個見地。即使尚未見到，也與真理不差一絲一毫。各位仁者也未曾違背真理一絲一發。為什麼呢？因為真理烜赫地顯露著。如今就領會，更不費一絲氣力。還省事嗎？如果說毗盧佛（佛教用語，指毗盧遮那佛）有師父，法身佛（佛教用語，指佛的法性之身）有主人，這都是爲了應機施教而作的抑揚。各位仁者，如何領會這其中的道理呢？如果領會了，就不要嫌棄佛語，也不要看重祖師，直接讓自己眼明才是真的。
○上堂說法。想要追求真道，也必須是上上根器才能承擔。資質平庸或低下的人難以承受。為什麼呢？因為佛法不是心意識所能達到的境界。上座，不要這樣輕視。古人說沙門（佛教用語，指佛教出家修行者）的眼睛把握著世界，涵蓋著乾坤，綿密得不漏一絲一發。所以諸佛讚歎，讚歎也讚歎不盡，比喻也比喻不盡。說上座威光赫奕，亙古亙今。慶幸有這樣的家風，為何不繼承下去呢？為什麼呢？
【English Translation】 English version ○ On the day of the opening ceremony, King Li and Fayan (Chan master's name) were both present. A monk asked, 'When a dragon roars, mist arises; when a tiger howls, wind is born. The student knows these are phenomena beyond the mundane world. But why, upon arriving here, does he not understand?' Fayan (Chan master's name) replied, 'It is good to understand.' The monk looked up at Fayan (Chan master's name), then at King Li, and withdrew into the crowd. Fayan (Chan master's name) and King Li both paled at that moment. Fayan (Chan master's name) returned to his abbot's quarters and instructed his attendant to summon the monk who had asked the question. Fayan (Chan master's name) said, 'Venerable monk, regarding the question you asked earlier, I acknowledge that you possess the eye of wisdom. But in front of the assembly of humans and gods, why did you not prostrate and cover it up?' Fayan (Chan master's name) then threw a sitting cloth to the ground. Three days later, the monk emitted light from his mouth and passed away.
○ Ascending the Dharma hall. 'Venerable monks, all of you possess the constantly full moon of your inherent nature, and each of you holds the treasure of true value. Therefore, when the moon is in the clouds, although it is bright, it does not illuminate; when wisdom is hidden within delusion, although it is true, it does not penetrate. Do not stand for long without purpose.'
○ A monk asked, 'What is the Immovable One (Buddhist term, referring to an unshakeable Buddha)?' Fayan (Chan master's name) replied, 'Fluttering and flying.'
Chan Master Zhide Zhiyun
Ascending the Dharma hall. 'From the ancient sages onwards, there have been countless expedient means, but generally, they only want all of you to have a viewpoint. Even if you have not yet seen it, it is not different by a single hair's breadth. All of you have never violated it by a single hair. Why? Because it is brilliantly revealed. Understand it now, and it will not cost you a bit of effort. Is it easier? To say that Vairocana (Buddhist term, referring to Vairocana Buddha) has a teacher and the Dharmakaya (Buddhist term, referring to the Dharma body of the Buddha) has a master is merely praise and criticism, teaching according to the capacity of the listener. All of you, how do you understand the underlying principle? If you understand, then do not dislike the Buddha's words, and do not value the patriarchs. It is only when your own eyes are clear that it is true.'
○ Ascending the Dharma hall. 'If you wish to aspire to the Tao, you must have the highest capacity. Those of mediocre or low capacity cannot easily bear it. Why? Because the Buddha-dharma is not a realm that can be reached by the mind and consciousness. Venerable monks, do not be so dismissive. The ancients said that the eyes of a Shramana (Buddhist term, referring to a Buddhist monastic) grasp the world, encompassing the universe, so tightly that not a single hair can pass through. Therefore, all the Buddhas praise it, praising it beyond measure, comparing it beyond comparison. They say that the venerable monks' majestic light is radiant, spanning from ancient times to the present. Fortunately, there is such a family tradition, why not continue it? Why?'
么自生卑劣。枉受辛勤。不能曉悟。祇為如此。所以諸佛出興於世。祇為如此。所以諸佛唱入涅槃。祇為如此。所以祖師特地西來。
高麗國慧炬國師
一日國主請入王府。上堂。師指威鳳樓示眾曰。威鳳樓為諸上座舉揚了也。還會么。儻若會。且作么生會。若道不會。威鳳樓作么生不會。珍重。
寶塔紹巖禪師
吳越王。命師開法。上堂。山僧素寡知見。本期閑放。唸經待死。豈謂今日大王勤重。苦勉山僧。效諸方宿德。施張法筵。然大王致請也。祇圖諸仁者明心。此外別無道理。諸仁者還明心也未。莫不是語言談笑時。凝然杜默時。參尋知識時。道伴商略時。觀山玩水時。耳目絕對時。是汝心否。如上所解。盡為魔魅所攝。豈曰明心。更有一類人。離身中妄想外。別認遍十方世界。含日月。包太虛。謂是本來真心。斯亦外道所計。非明心也。諸仁者。要會么。心無是者。亦是不是者。汝擬執認其可得乎。
般若敬遵禪師
僧問。牛頭未見四祖時。為甚麼百鳥銜花。師曰。汝甚麼處見。曰見后為甚麼不銜花。師曰。且領話好。
○師自述真贊曰真兮寥廓。郢人圖雘。岳聳云空。碧潭月躍。
歸宗策真禪師
初名慧超。謁法眼。問曰。慧超咨和尚。如何是佛
【現代漢語翻譯】 現代漢語譯本： 為何會天生卑賤惡劣，白白承受辛苦勞累，不能明白醒悟？只因爲這樣。所以諸佛出現於世間，只因爲這樣。所以諸佛宣唱進入涅槃，只因爲這樣。所以祖師特別地從西方（指印度）而來。
高麗國慧炬國師
一日，國王請國師進入王府，登上法座。國師指著威鳳樓給大眾看，說：『威鳳樓已經被各位上座舉揚過了，你們領會了嗎？』如果領會了，又該如何領會？如果說沒有領會，威鳳樓又怎麼會沒有被領會？珍重。
寶塔紹巖禪師
吳越王命令禪師開壇講法。禪師登上法座，說：『山僧我向來缺少見識，本來只想清閒自在，唸經等死。哪裡想到今天大王如此看重，勉強山僧我，效仿各方的老前輩，施設張揚法筵。然而大王之所以邀請我，只是爲了諸位仁者能夠明心見性，除此之外別無道理。諸位仁者，你們明心見性了嗎？莫不是在語言談笑的時候，在凝神沉默的時候，在參訪尋問知識的時候，在道友們商量討論的時候，在觀山玩水的時候，在耳目完全隔絕的時候，這就是你的心嗎？如果像上面這樣理解，全部都是被魔魅所迷惑。怎麼能說是明心見性呢？還有一類人，離開自身中的妄想之外，另外認為遍佈十方世界，包含日月，包容太虛的，就是本來真心。這也是外道的計較，不是明心見性。諸位仁者，想要領會嗎？心沒有『是』，也沒有『不是』。你想要執著地認為可以得到它嗎？』
般若敬遵禪師
有僧人問：『牛頭（牛頭山法融禪師）沒有見到四祖（道信禪師）的時候，為什麼百鳥銜花？』禪師說：『你從什麼地方看見的？』僧人說：『見到之後為什麼不銜花？』禪師說：『先好好領會話中的意思吧。』
禪師自己寫的真贊說：『真實啊，多麼空曠！就像郢地的人畫畫一樣（比喻不真實）。山嶽高聳，直入雲霄，碧綠的深潭，明月跳躍。』
歸宗策真禪師
最初名叫慧超，拜見法眼禪師，問道：『慧超請教和尚，什麼是佛？』
【English Translation】 English version: Why are some born base and inferior, enduring hardship in vain, unable to awaken? It is only because of this. Therefore, the Buddhas appear in the world, only because of this. Therefore, the Buddhas proclaim entering Nirvana, only because of this. Therefore, the Patriarchs specially came from the West (referring to India).
National Teacher Huiju of Goryeo (Korean Dynasty)
One day, the King invited the National Teacher into the palace and ascended the Dharma seat. The National Teacher pointed to the Weifeng Pavilion and showed it to the assembly, saying: 'The Weifeng Pavilion has already been praised by all of you, have you understood it?' If you have understood it, how have you understood it? If you say you have not understood it, how could the Weifeng Pavilion not be understood? Treasure this.'
Zen Master Shaoyan of Baota (Treasure Pagoda)
King Wuyue ordered the Zen Master to open the Dharma assembly. The Zen Master ascended the Dharma seat and said: 'This mountain monk has always lacked knowledge and insight, originally only wanting to be leisurely and free, reciting scriptures and waiting for death. Who would have thought that today the King values me so much, urging this mountain monk to emulate the virtuous elders of all directions, setting up and displaying the Dharma feast. However, the reason why the King invited me is only for all of you to realize your mind and see your nature, there is no other reason besides this. Have all of you realized your mind and seen your nature? Could it be that in the moments of speaking and laughing, in the moments of silent contemplation, in the moments of visiting and seeking knowledge, in the moments of discussing with fellow practitioners, in the moments of viewing mountains and playing in the water, in the moments when the ears and eyes are completely cut off, is this your mind? If you understand it in the way described above, all of it is being captivated by demonic illusions. How can it be called realizing the mind and seeing the nature? There is also another type of person, apart from the delusions within their own body, who separately recognizes that which pervades the ten directions of the world, containing the sun and moon, encompassing the great void, as the original true mind. This is also the calculation of external paths, it is not realizing the mind and seeing the nature. All of you, do you want to understand? The mind has no 'is', nor does it have 'is not'. Do you intend to stubbornly believe that you can obtain it?'
Zen Master Jingzun of Prajna (Wisdom)
A monk asked: 'When Niutou (Zen Master Farong of Niutou Mountain) had not yet seen the Fourth Patriarch (Zen Master Daoxin), why did the hundred birds carry flowers?' The Zen Master said: 'Where did you see it?' The monk said: 'After seeing him, why don't they carry flowers?' The Zen Master said: 'First, properly understand the meaning of the words.'
The Zen Master's self-composed true praise says: 'True indeed, how vast! Like the people of Ying painting (a metaphor for unreality). The mountains soar, reaching into the clouds, the green deep pool, the moon leaps.'
Zen Master Cezhen of Guizong
Initially named Huichao, he visited Zen Master Fayan and asked: 'Huichao asks the Abbot, what is Buddha?'
。眼曰。汝是慧超。師從此悟入。
○上堂。諸上座。見聞覺知。祇可一度。祇如會了。是見聞覺知。不是見聞覺知。要會么。與諸上座說破了也。待汝悟始得。久立珍重。
棲賢圓禪師
上堂。出得僧堂門見五老峰。一生參學事畢。何用更到這裡來。雖然如此。也勞上座一轉了也。珍重。
新興齊禪師
僧問。如何得出三界去。師曰。汝還信么。曰信則深信。乞和尚慈悲。師曰。只此信心。亙古亙今。快須究取。何必沉吟。要出三界。三界唯心。
○師因雪謂眾曰。諸上座。還見雪么。見即有眼。不見無眼。有眼即常無眼即斷。恁么會得。佛身充滿。僧辭。去泐潭。乞和尚示個入路師曰。好個入路。道心堅固隨眾參請。隨眾作務。要去便去。要住便住。去之與住。更無它故。若到泐潭。不審馬祖。
古賢謹禪師
侍立法眼次。眼問一僧曰。自離此間甚麼處去來。曰入嶺來。眼曰不易。曰虛涉它如許多山水。眼曰如許多山水也不惡。其僧無語。師於此有省。
興福可勛禪師
僧問。何云法空。師曰不空。有偈示眾曰。秋江煙島晴。鷗鷺行行立。不念觀世音。爭知普門入。
永明延壽禪師
初住雪竇。上堂。雪竇這裡迅瀑。千尋不停纖粟。
【現代漢語翻譯】 眼（指慧眼）說：『你是慧超。』 禪師從此領悟。
○禪師上堂說法：『各位禪僧，見聞覺知，只可經歷一次。就像領會了，是見聞覺知呢，還是不是見聞覺知呢？想要領會嗎？我已經為各位禪僧說破了。等待你們開悟才行。』 禪師站立良久，告誡大家珍重。
棲賢圓禪師
上堂說法：『走出僧堂的門就能看見五老峰。一生參禪求學的事已經完畢。何必還要到這裡來呢？』 禪師又說：『雖然如此，也勞煩各位禪僧走這一趟了。』 告誡大家珍重。
新興齊禪師
有僧人問道：『如何才能脫離三界（欲界、色界、無色界）？』 禪師說：『你相信嗎？』 僧人回答：『相信，並且深信不疑。懇請和尚慈悲開示。』 禪師說：『就憑這信心，亙古亙今，要趕快參究領會。何必沉吟不決？想要脫離三界，要知道三界唯心所造。』
○禪師因為下雪對眾人說：『各位禪僧，看見雪了嗎？看見就是有眼，看不見就是無眼。有眼就是常，無眼就是斷。』 禪師又說：『如果這樣領會，佛身就充滿一切。』 有僧人告辭，要去泐潭（地名）。請求和尚指示一個入門的路徑。禪師說：『好一個入門的路徑，道心堅定，隨眾參禪請益，隨眾從事勞務。』 禪師又說：『想去就去，想住就住，去和住，沒有其他的緣故。如果到了泐潭，不要不認識馬祖（唐，709-788）。』
古賢謹禪師
禪師侍奉法眼禪師。法眼（南唐，885-958）問一個僧人：『從離開這裡后，從什麼地方來？』 僧人回答：『從嶺南來。』 法眼說：『不容易啊。』 僧人說：『白白地走了這麼多的山水路。』 法眼說：『這麼多的山水路也不錯。』 那個僧人無話可說。古賢謹禪師因此有所領悟。
興福可勛禪師
有僧人問道：『什麼是法空？』 禪師說：『不空。』 禪師作偈示眾說：『秋天的江面煙霧迷濛，島嶼晴朗，鷗鷺成行站立。如果不念觀世音（菩薩名），怎麼知道從普門品（《妙法蓮華經》中的一品）入道？』
永明延壽禪師（宋，904-975）
禪師剛開始住在雪竇寺時，上堂說法：『雪竇寺這裡瀑布飛流直下，千尋（古代長度單位）不停，連細小的穀粒都無法停留。』
【English Translation】 The eye (referring to the wisdom eye) said, 'You are Huichao.' The Chan master attained enlightenment from this.
○ The Chan master ascended the hall and said: 'All of you monks, seeing, hearing, perceiving, and knowing can only be experienced once. Just like understanding, is it seeing, hearing, perceiving, and knowing, or is it not seeing, hearing, perceiving, and knowing? Do you want to understand? I have already explained it to all of you monks.' The Chan master stood for a long time, admonishing everyone to cherish this moment.
Chan Master Qixian Yuan
Ascended the hall and said: 'Stepping out of the monastery gate, you can see the Five Old Peaks. The matter of studying Chan throughout your life is complete. Why bother coming here?' The Chan master added: 'Even so, I have troubled all of you monks to make this trip.' Admonishing everyone to cherish this moment.
Chan Master Xinxing Qi
A monk asked: 'How can one escape the Three Realms (Desire Realm, Form Realm, Formless Realm)?' The Chan master said: 'Do you believe it?' The monk replied: 'I believe, and I deeply believe. I implore the venerable monk to show compassion and enlighten me.' The Chan master said: 'Just with this faith, from ancient times to the present, you must quickly investigate and understand it. Why hesitate? If you want to escape the Three Realms, know that the Three Realms are created solely by the mind.'
○ Because of the snow, the Chan master said to the assembly: 'All of you monks, do you see the snow? Seeing means having eyes, not seeing means having no eyes. Having eyes is constant, not having eyes is cessation.' The Chan master added: 'If you understand it this way, the Buddha's body fills everything.' A monk bid farewell, wanting to go to Letan (place name). He requested the venerable monk to point out a path for entry. The Chan master said: 'A good path for entry, with firm resolve in the Way, following the assembly to study Chan and seek guidance, following the assembly to engage in labor.' The Chan master added: 'If you want to go, then go; if you want to stay, then stay. Going and staying have no other reason. If you arrive at Letan, do not fail to recognize Mazu (Tang Dynasty, 709-788).'
Chan Master Guxian Jin
The Chan master was attending upon Chan Master Fayan. Fayan (Southern Tang Dynasty, 885-958) asked a monk: 'After leaving here, where did you come from?' The monk replied: 'From Lingnan.' Fayan said: 'Not easy.' The monk said: 'I have traveled so many mountains and rivers in vain.' Fayan said: 'So many mountains and rivers are not bad.' That monk had nothing to say. Chan Master Guxian Jin gained some understanding from this.
Chan Master Xingfu Ke Xun
A monk asked: 'What is Dharma emptiness?' The Chan master said: 'Not empty.' The Chan master composed a verse to show the assembly: 'The autumn river is misty, the islands are clear, egrets stand in rows. If you do not recite Avalokiteshvara (Bodhisattva's name), how will you know to enter the Way from the Universal Gate Chapter (a chapter in the Lotus Sutra)?'
Chan Master Yongming Yanshou (Song Dynasty, 904-975)
When the Chan master first resided at Xuedou Temple, he ascended the hall and said: 'Here at Xuedou Temple, the waterfall plunges straight down, a thousand xun (ancient unit of length) without stopping, not even a tiny grain of rice can remain.'
奇巖萬仞。無立足處。汝等諸人。向甚麼處進步。僧問。雪竇一徑。如何履踐。師曰。步步寒花結。言言徹底冰。師有偈曰。孤𤠔叫落中巖月。野客吟殘半夜燈。此境此時誰得意。白雲深處坐禪僧。忠懿王請開山靈隱新寺。明年遷永明大道場。眾盈二千。
【頌】僧問。如何是永明妙旨。師曰。更添香著。曰謝師指示。師曰。且喜沒交涉。僧禮拜。師曰。聽取一偈。欲識永明旨。門前一湖水。日照光明生。風來波浪起。
○問學人久在永明。為甚麼不會永明家風。師曰。不會處會取。曰不會處如何會。師曰。牛胎生象子。碧海起紅塵。
○問成佛成祖亦出不得。六道輪迴亦出不得。未審出甚麼處不得。師曰。出汝問處不得。
○問如何是大圓鏡。師曰。破沙盆。
○師居永明十五載。度弟子一千七百人。開寶七年入天臺山度戒。約萬餘人。常與七眾授菩薩戒。夜施鬼神食。朝放諸生類。不可稱算。六時散花行道。餘力念法華經。計萬三千部。著宗鏡錄一百卷。詩偈賦詠。凡千萬言。播於海外。
五云志逢禪師
通貫三學。了達性相。嘗夢升須彌山。睹三佛列坐。初釋迦。次彌勒。皆禮其足。唯不識第三尊。但仰視而已。釋尊謂之曰。此是補彌勒處。師子月佛師方作禮。覺
【現代漢語翻譯】 現代漢語譯本： 奇險的山崖有萬仞之高，沒有可以立足的地方。你們這些人，要向什麼地方前進呢？有僧人問：『雪竇禪師開闢的山徑，要如何踐行？』 師父回答：『每一步都像寒冷的花朵凝結，每一句話都像徹底的冰凍。』 師父有一首偈語說：『孤猿哀叫，月亮從山崖落下；隱士還在吟誦，半夜的燈光快要燃盡。』 這種境界，這個時候，有誰能夠體會其中的意趣？只有在白雲深處打坐的禪僧。 忠懿王（吳越國王錢俶）請師父開山建立靈隱新寺，第二年遷到永明大道場，僧眾達到兩千人。 【頌】有僧人問：『什麼是永明禪師的妙旨？』 師父回答：『再添些香吧。』 僧人說：『謝謝師父的指示。』 師父說：『可喜的是，這與你毫無關係。』 僧人禮拜。師父說：『聽我一首偈語：想要認識永明的宗旨，就在門前那一湖水。太陽照耀，光明生起；風吹來，波浪涌動。』 問：『學人我在永明寺很久了，為什麼還是不能領會永明的家風？』 師父說：『不能領會的地方，就要在那裡領會。』 僧人問：『不能領會的地方，要如何領會？』 師父回答：『牛胎生出象的幼崽，碧藍的大海揚起紅色的塵土。』 問：『成佛成祖也無法超出，六道輪迴也無法超出，不知道超出什麼地方不得？』 師父說：『超出你發問的地方不得。』 問：『什麼是大圓鏡智？』 師父說：『破沙盆。』 師父在永明寺住了十五年，度化的弟子有一千七百人。開寶七年（974年）到天臺山授戒，受戒的人大約有一萬多人。師父經常與七眾弟子授菩薩戒，晚上佈施食物給鬼神，早上放生各種動物，數量多得無法計算。每天六個時辰都散花繞佛，其餘的時間用來念誦《法華經》，總共唸了一萬三千部。撰寫了《宗鏡錄》一百卷，詩歌偈語賦詠，總共有上千萬字，流傳到海外。 五云志逢禪師 通曉三學（經、律、論），通達性相（體性與現象）。曾經夢見自己登上須彌山，看到三尊佛並排坐著，第一位是釋迦（Sakyamuni）佛，第二位是彌勒（Maitreya）佛，他都禮拜了他們的腳。唯獨不認識第三尊佛，只是仰視著他。釋迦（Sakyamuni）佛告訴他說：『這位是補處彌勒（Maitreya）。』 師子月佛師這才向他作禮，然後醒了過來。
【English Translation】 English version: Steep cliffs ten thousand fathoms high, with no place to stand. Where are you all going to advance? A monk asked: 'How should one tread the path opened by Zen Master Xuedou?' The master replied: 'Each step is like a cold flower congealing, each word is like thorough ice.' The master has a verse saying: 'A lone ape cries, the moon falls from the cliff; a hermit is still chanting, the midnight lamp is about to burn out.' In this state, at this time, who can appreciate the interest in it? Only the Zen monk sitting in the depths of the white clouds. King Zhongyi (King Qian Chu of Wuyue) invited the master to establish the new Lingyin Temple, and the following year moved to the Yongming Great Dharma Assembly, where the Sangha reached two thousand people. [Verse] A monk asked: 'What is the wonderful meaning of Zen Master Yongming?' The master replied: 'Add more incense.' The monk said: 'Thank you for the master's instruction.' The master said: 'Fortunately, it has nothing to do with you.' The monk bowed. The master said: 'Listen to my verse: If you want to know the purpose of Yongming, it is in the lake in front of the door. The sun shines, and light arises; the wind blows, and waves surge.' Asked: 'I have been in Yongming Temple for a long time, why can't I understand the family style of Yongming?' The master said: 'Where you can't understand, you must understand there.' The monk asked: 'How to understand where you can't understand?' The master replied: 'A cow's womb gives birth to an elephant's cub, and the blue sea raises red dust.' Asked: 'Neither becoming a Buddha nor becoming an ancestor can be surpassed, and neither can the six paths of reincarnation be surpassed. I don't know where it cannot be surpassed?' The master said: 'It cannot be surpassed where you ask.' Asked: 'What is the Great Perfect Mirror Wisdom?' The master said: 'A broken sand basin.' The master lived in Yongming Temple for fifteen years, and converted one thousand seven hundred disciples. In the seventh year of Kaibao (974 AD), he went to Mount Tiantai to give precepts, and about ten thousand people received the precepts. The master often gave Bodhisattva precepts to the seven assemblies of disciples, gave food to ghosts and gods at night, and released various animals in the morning, the number of which was incalculable. He scattered flowers and circumambulated the Buddha for six periods of time every day, and used the remaining time to recite the Lotus Sutra, for a total of thirteen thousand copies. He wrote one hundred volumes of the Zongjinglu, and poems, verses, odes, and eulogies, totaling tens of millions of words, which spread overseas. Zen Master Zhi Feng of Wuyun He was proficient in the Three Studies (Sutras, Vinaya, and Shastras) and understood the nature and characteristics (essence and phenomena). He once dreamed of ascending Mount Sumeru and seeing three Buddhas sitting side by side. The first was Sakyamuni Buddha, the second was Maitreya Buddha, and he bowed to their feet. He only did not recognize the third Buddha, but just looked up at him. Sakyamuni Buddha told him: 'This is the Maitreya who will fill the position.' Only then did Teacher Shiziyue Buddha bow to him, and then woke up.
后因閱大藏經。乃符所夢。
○遊方。抵天臺云居。參國師。賓主緣契。頓發玄秘。一日入普賢殿中宴坐。倏有一神人跪膝於前。師問。汝其誰乎。曰護戒神也。師曰。吾患有宿𠎝未殄。汝知之乎。曰師有何罪。唯一小過耳。師曰何也。曰凡折缽水亦施主物。師每傾棄。非所宜也。言訖而隱。師自此洗缽水。盡飲之。積久因致脾疾。十載方愈。(凡折退飲食。及涕唾便利等。並宜鳴指。默唸咒發施心而傾棄之)吳越國王向師道風。召賜紫衣。署普覺禪師。命住臨安功臣院。
○上堂。諸上座。舍一知識。參一知識。盡學善財南遊之式樣。且問上座。只如善財禮辭文殊擬登妙峰。謁德云比丘。及到彼所。何以德云。卻于別峰相見。夫教意祖意。同一方便。終無別理。彼若明得。此亦昭然。諸上座即今簇著老僧。是相見。是不相見。此處是妙峰是別峰。脫或從此省去。可謂不孤負老僧。亦常見德云比丘。未嘗剎那相舍離。還信得及么。
○上堂。古德為法行腳不憚勤勞。如雪峰三到投子。九上洞山。盤桓往返。尚求個入路不得。看汝近世參學人才跨門來。便要老僧接引。指示說禪且汝欲造玄極之道。豈同等閑而況此事。亦有時節。躁求焉得。汝等要知悟時么。如今各且下去堂中靜坐。直待仰家峰點頭老
【現代漢語翻譯】 現代漢語譯本：後來因為閱讀大藏經，才與夢中所見相符。
遊方參學，到達天臺山云居寺，參拜國師，彼此之間因緣相合，頓時領悟玄妙的道理。一天，在普賢殿中靜坐，忽然有一神人跪在面前。禪師問：『你是誰？』神人說：『我是護戒神。』禪師說：『我擔心有宿業未消除，你知道嗎？』神人說：『禪師有什麼罪過？只有一個小過失罷了。』禪師問：『是什麼？』神人說：『凡是傾倒缽中的水，也是施主的物品，禪師每次傾倒丟棄，是不應該的。』說完就隱去了。禪師從此洗缽的水，都喝掉。時間長了因此得了脾臟疾病，十年才痊癒。（凡是折退飲食，以及涕唾便利等，都應該鳴指，默唸咒語，發施捨心而傾倒丟棄）。』吳越國王仰慕禪師的道風，召見並賜予紫衣，署名普覺禪師，命他住在臨安功臣院。
上堂開示說：『各位禪僧，捨棄一位知識（善知識，指可以引導修行的人），參訪一位知識，完全學習善財童子南遊參訪的模式。請問各位禪僧，就像善財童子禮辭文殊菩薩，想要登上妙峰山，拜謁德云比丘（指善知識）。到達那裡后，為什麼德云比丘卻在別的山峰相見？佛的教義和祖師的教義，都是同一種方便法門，終究沒有別的道理。他如果明白那個道理，這個道理也就昭然若揭了。各位禪僧現在聚集著老僧，是相見，還是不相見？這裡是妙峰山，還是別的山峰？如果能從這裡省悟，就可以說是不辜負老僧，也常常能見到德云比丘，未曾有片刻的舍離。還相信嗎？』
上堂開示說：『古德爲了求法而四處遊歷，不怕勤勞辛苦。比如雪峰禪師三次到投子山，九次上洞山，來回盤桓，尚且求不到入門的途徑。看看你們近世參學的人才，跨進門來，就要老僧接引、指示、說禪。況且你們想要造詣玄極的道，豈能等同於等閑之事？而且這件事，也是有時節因緣的，急躁地追求怎麼能得到呢？你們想知道開悟的時機嗎？現在各自下去到堂中跑香，直到仰家峰點頭老』
【English Translation】 English version: Later, after reading the Tripitaka (Dàzàngjīng 大藏經, the complete collection of Buddhist texts), it matched what he had dreamed.
Wandering and studying, he arrived at Yunju Temple (Yúnjū Sì 雲居寺) on Mount Tiantai (Tiāntāi Shān 天臺山), and paid respects to the National Teacher (Guóshī 國師). The affinity between them was harmonious, and he suddenly understood profound principles. One day, while meditating in the Samantabhadra Hall (Pǔxián Diàn 普賢殿), a divine being suddenly knelt before him. The Chan master asked, 'Who are you?' The divine being said, 'I am a Dharma-protecting spirit.' The Chan master said, 'I worry that I have karmic debts that have not been eliminated. Do you know about them?' The divine being said, 'What faults does the Chan master have? Only one small fault.' The Chan master asked, 'What is it?' The divine being said, 'Whenever you pour out the water from your bowl, it is also the property of the donors. The Chan master discards it every time, which is not appropriate.' After saying this, he disappeared. From then on, the Chan master drank all the water used to wash his bowl. Over time, this caused him to develop a spleen disease, from which he recovered after ten years. (Whenever discarding leftover food and drink, as well as mucus, saliva, and excrement, one should snap one's fingers, silently recite mantras, and generate a mind of generosity before discarding them.) The King of Wuyue (Wúyuè Guówáng 吳越國王) admired the Chan master's virtuous conduct, summoned him, bestowed upon him a purple robe, and gave him the title of Chan Master Pǔjué (普覺), ordering him to reside at the Gōngchén Monastery (功臣院) in Lin'an (臨安).
Ascending the Dharma hall, he instructed: 'Venerable monks, abandon one teacher (knowledgeable friend, referring to someone who can guide practice), and visit another teacher, completely learning the model of Sudhana's (Shàncái Tóngzǐ 善財童子) pilgrimage to the south. May I ask you, venerable monks, just as Sudhana bid farewell to Manjushri Bodhisattva (Wénshū Púsà 文殊菩薩), intending to ascend Mount Myriad Peaks (Miàofēng Shān 妙峰山), to visit the Bhikshu (Bǐqiū 比丘, Buddhist monk) De Yun (德雲), and upon arriving there, why did Bhikshu De Yun meet him on another peak? The Buddha's teachings and the Patriarch's teachings are the same expedient means, ultimately without any other principle. If he understands that principle, this principle will also be obvious. Venerable monks, now that you are gathered around this old monk, is it seeing or not seeing? Is this Mount Myriad Peaks or another peak? If you can awaken from this, it can be said that you have not failed this old monk, and you will often see Bhikshu De Yun, never separating for a moment. Do you believe it?'
Ascending the Dharma hall, he instructed: 'The ancient worthies traveled far and wide for the Dharma, not fearing hardship. For example, Chan Master Xuefeng (雪峰禪師) went to Touzi Mountain (Tóuzǐ Shān 投子山) three times and ascended Dongshan Mountain (Dòngshān Shān 洞山) nine times, wandering back and forth, yet still could not find a way in. Look at you, the talents of recent times who come to study, crossing the threshold and immediately wanting the old monk to receive, instruct, and speak of Chan. Moreover, you want to attain the profound and ultimate Dao (道, the Way), how can it be the same as ordinary matters? Furthermore, this matter also has its own timing. How can you obtain it by being impatient? Do you want to know the time of enlightenment? Now, each of you go down to the hall and run incense, until Old Man Yangjia Peak (Yǎngjiā Fēng 仰家峰) nods his head.'
僧即為汝說。時有僧出曰。仰家峰點頭也。請師說。師曰。大眾且道此僧會老僧語。不會老僧語。僧禮拜。師曰。今日偶然失鑒。
○有人問僧。無為無事人。為甚麼卻有金鎖難。僧無對。師代云。祇為無為無事。
○僧問教中道。文殊忽起佛見法見被佛威神。攝向二鐵圍山意旨如何。師曰。甚麼處是二鐵圍山。僧無語。師曰。還會么。如今若有人起佛法之見。吾與烹茶兩甌。且道賞伊。罰伊同教意。不同教意。
報恩永安禪師
僧問。如何是西來意。師曰。過這裡立。僧才移步。師召曰會么。曰不會。師曰。聽取一偈。汝問西來意。且過這邊立。昨夜三更時。雨打虛空濕。電影忽然明。不似蚰蜒急。
紫凝智勤禪師
僧問。如何是空手把鋤頭。師曰。但恁么諦信。曰如何是步行騎水牛。師曰。汝自何來。
普門希辨禪師
上堂。山僧素乏知見覆寡聞持。頃雖侍立於國師。不蒙一句開示。以致今日。與諸仁者聚會。更無一法可相助發。何況能。為諸仁者。區別緇素。商量古今。還怪得山僧么。若有怪者。且道此人具眼。不具眼。有賓主義。無賓主義。晚學初機。必須審細。
○僧問。如何是普門示現神通事。師曰。恁么則阇黎怪老僧去也。曰不怪時如何。師
【現代漢語翻譯】 現代漢語譯本 僧人於是為他開示。當時有一位僧人站出來說：『仰家峰點頭了。』請老師開示。禪師說：『各位，你們說說這位僧人是理解了老僧的話，還是沒有理解老僧的話？』僧人行禮拜謝。禪師說：『今天我偶然看走了眼。』 有人問僧人：『無為無事的人，為什麼卻有金鎖難？』僧人無言以對。禪師代為回答說：『正因為無為無事。』 有僧人問：『經教中說，文殊菩薩忽然生起佛見、法見，被佛的威神之力，攝到兩鐵圍山之間，這其中的意旨是什麼？』禪師說：『哪裡是兩鐵圍山？』僧人無語。禪師說：『明白了嗎？如今如果有人生起佛見法見，我請他喝兩甌茶。你們說說這是賞他，還是罰他？和經教的意旨相同，還是不同？』 報恩永安禪師 僧人問：『如何是西來意（Bodhidharma's intention in coming from the West, 達摩祖師西來的本意）？』禪師說：『到這邊來站著。』僧人剛一移動腳步，禪師就叫道：『明白了嗎？』僧人說：『不明白。』禪師說：『聽我一偈：你問西來意，且過這邊立。昨夜三更時（指深夜），雨打虛空濕。電影（閃電）忽然明，不似蚰蜒急。』 紫凝智勤禪師 僧人問：『如何是空手把鋤頭？』禪師說：『只要這樣深信。』問：『如何是步行騎水牛？』禪師說：『你從哪裡來？』 普門希辨禪師 禪師上堂說法：『老衲向來缺乏見識，又少聞寡持。近來雖然侍立在國師身邊，卻沒有得到一句開示。以至於今天，和各位仁者聚會，更沒有一法可以幫助大家啓發。更何況能夠為大家區別僧俗，商量古今。還怪得了老衲嗎？如果有人責怪，那麼請問這個人是具有慧眼，還是不具慧眼？有賓主之分，還是沒有賓主之分？初學之人，必須仔細審察。』 僧人問：『如何是普門示現神通事？』禪師說：『這樣說，那麼阇黎（disciple, 弟子）就要責怪老衲了。』問：
【English Translation】 English version The monk then explained it to him. At that time, a monk came forward and said, 'Yangjia Peak nods.' Please, Master, explain. The Master said, 'Everyone, tell me, does this monk understand the old monk's words, or does he not understand the old monk's words?' The monk bowed. The Master said, 'Today, I accidentally misjudged.' Someone asked a monk, 'A person of non-action and non-affair, why is there a golden lock difficulty?' The monk had no answer. The Master answered on his behalf, saying, 'Precisely because of non-action and non-affair.' A monk asked, 'In the teachings, it is said that Manjusri (Bodhisattva of wisdom, 智慧菩薩) suddenly arose the view of Buddha and the view of Dharma, and was taken by the Buddha's majestic power to between the two Iron Mountain Ranges. What is the meaning of this?' The Master said, 'Where are the two Iron Mountain Ranges?' The monk was speechless. The Master said, 'Do you understand? Now, if someone arises the view of Buddha and the view of Dharma, I will offer him two bowls of tea. Tell me, is this a reward or a punishment? Is it the same as the meaning of the teachings, or is it different?' Chan Master Yong'an of Bao'en A monk asked, 'What is the meaning of Bodhidharma's intention in coming from the West (西來意)?' The Master said, 'Stand over here.' As soon as the monk moved, the Master called out, 'Do you understand?' The monk said, 'I don't understand.' The Master said, 'Listen to this verse: You ask the meaning of Bodhidharma's intention in coming from the West, then come over here and stand. Last night at midnight, the rain beat the empty sky and made it wet. The lightning suddenly flashed, not as slow as a centipede.' Chan Master Ziqing Zhiqin A monk asked, 'What is holding a hoe with empty hands?' The Master said, 'Just have such deep faith.' He asked, 'What is walking on foot while riding a water buffalo?' The Master said, 'Where do you come from?' Chan Master Pumen Xibian The Master ascended the hall and said, 'This old monk has always lacked knowledge and has little learning. Although I have recently attended to the National Teacher, I have not received a single word of instruction. As a result, today, gathering with all of you, I have no Dharma to help you enlighten. How much less can I distinguish between monks and laypeople, and discuss the past and present for you? Can you blame this old monk? If there is anyone who blames me, then tell me, does this person have wisdom eyes or not? Is there a distinction between guest and host or not? Beginners must examine carefully.' A monk asked, 'What is the matter of Pumen (Avalokitesvara, 觀音菩薩) manifesting supernatural powers?' The Master said, 'If you say that, then the Ajari (disciple) will blame this old monk.' He asked:
曰。汝且下堂里思惟去。
光慶遇安禪師
僧問無價寶珠。請師分付。師曰。善能吐露。曰恁么則人人具足去也。師曰。珠在甚麼處。僧禮拜。師曰。也是虛言。
○問提綱舉領。盡立賓主。如何是主。師曰。深委此問。曰如何是賓。師曰。適來向汝道甚麼。曰賓主道合時如何。師曰。其令不行。
○上堂。欲識曹溪旨。云飛前面山。分明真實個。不用別追攀。僧問古德有言。井底紅塵生。山頭波浪起。未審此意如何。師曰。若到諸方。但甚麼問。曰和尚意旨如何。師曰。適來向汝道甚麼。乃曰。古今相承皆云。塵生井底。浪起山頭。結子空花。生兒石女。且作么生會。莫是和聲送事。就物呈心。句里藏鋒。聲前全露么。莫是有名無體。異唱玄譚么。上座自會。即得古人意旨。即不然既恁么會不得。合作么生會。上座欲得會么。但看泥牛行處陽𦦨翻波。木馬嘶時。空花墜影。聖凡如此道理。分明何須久立。珍重。
華嚴慧達禪師
僧問。如何是古佛心。師曰。山河大地。
○問如何是華嚴境。師曰。滿目無形影。
九曲慶祥禪師
【頌】僧問。險惡道中以何為津樑。曰以此為津樑。曰如何是此。師曰。筑著汝鼻孔。
開化行明禪師
僧問。如何
【現代漢語翻譯】 說：『你先下堂去仔細思量。』
光慶遇到安禪師
有僧人問：『無價寶珠（priceless jewel），請禪師分給我。』禪師說：『真能吐露。』僧人說：『這樣說來，人人具足了？』禪師說：『寶珠在什麼地方？』僧人禮拜。禪師說：『也是虛言。』
問：『提綱舉領，完全確立賓主之分，如何是主？』禪師說：『深知此問。』問：『如何是賓？』禪師說：『剛才我對你說什麼？』問：『賓主道合時如何？』禪師說：『其令不行。』
上堂說法：『想要認識曹溪（Caoxi，六祖慧能弘法的道場）的宗旨，雲彩飛過前面的山。分明就是真實的那個，不用另外去追尋攀緣。』有僧人問：『古德有言，井底生紅塵，山頭起波浪，不知道這是什麼意思？』禪師說：『如果到其他地方，就隨便問什麼。』問：『和尚您的意思如何？』禪師說：『剛才我對你說什麼？』於是說：『古今相傳都說，塵生井底，浪起山頭，結出空花，生出石女。那麼該如何理解呢？莫非是和聲送事，就物呈心，句里藏鋒，聲前全露嗎？莫非是有名無體，異唱玄譚嗎？』上座如果自己能領會，就能得到古人的意旨。如果不能這樣領會，那該如何領會呢？上座想要領會嗎？只要看泥牛行走的地方陽焰翻波，木馬嘶鳴的時候，空花墜落身影。聖凡的道理就是這樣分明，何須久立。珍重。』
華嚴慧達禪師
有僧人問：『如何是古佛心？』禪師說：『山河大地。』
問：『如何是華嚴境？』禪師說：『滿目無形影。』
九曲慶祥禪師
【頌】有僧人問：『險惡道中用什麼作為津樑（ferry bridge）？』（禪師）說：『用這個作為津樑。』（僧人）問：『如何是這個？』（禪師）說：『撞著你的鼻孔。』
開化行明禪師
有僧人問：『如何』
【English Translation】 Said: 'You should go down the hall and think about it carefully.'
Guangqing Meets Zen Master An
A monk asked: 'The priceless jewel (Wujia Baozhu), please, Master, bestow it upon me.' The Master said: 'Truly able to express it.' The monk said: 'In that case, everyone is fully endowed with it?' The Master said: 'Where is the jewel?' The monk bowed. The Master said: 'It is also empty talk.'
Asked: 'To grasp the key points and establish the roles of guest and host completely, what is the host?' The Master said: 'Deeply understanding this question.' Asked: 'What is the guest?' The Master said: 'What did I just say to you?' Asked: 'What happens when the guest and host are in harmony?' The Master said: 'The order is not carried out.'
Ascending the hall to preach: 'If you want to know the essence of Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma), clouds fly over the mountains in front. Clearly, it is the real one, no need to seek or cling to anything else.' A monk asked: 'An ancient worthy said, 'Red dust arises from the bottom of the well, waves rise on the mountain top.' What does this mean?' The Master said: 'If you go to other places, just ask whatever.' Asked: 'What is the meaning of the Abbot?' The Master said: 'What did I just say to you?' Then he said: 'From ancient times to the present, it has been said that dust arises from the bottom of the well, waves rise on the mountain top, empty flowers bear fruit, and stone women give birth to children. How should this be understood? Is it harmonizing with the matter, presenting the mind through objects, hiding the sword in the words, or fully revealing it before the sound? Is it having a name without substance, or a mysterious discourse with different tunes?' If you can understand it yourself, you will attain the meaning of the ancients. If you cannot understand it in this way, how should you understand it? Do you want to understand it? Just look at the place where the mud ox walks, the heat haze turns into waves, and when the wooden horse neighs, the empty flowers cast shadows. The principle of the sacred and the mundane is so clear, why stand for so long? Treasure this.'
Zen Master Huayan Huida
A monk asked: 'What is the mind of the ancient Buddha?' The Master said: 'Mountains, rivers, and the great earth.'
Asked: 'What is the realm of Huayan?' The Master said: 'The eyes are full of formless shadows.'
Zen Master Jiuqu Qingxiang
[Verse] A monk asked: 'In a dangerous and evil path, what serves as a ferry bridge (Jinliang)?' (The Master) said: 'This serves as a ferry bridge.' (The monk) asked: 'What is this?' (The Master) said: 'It bumps into your nostrils.'
Zen Master Kaihua Xingming
A monk asked: 'How'
是開化門中流出方便師曰。日日潮音兩度聞。
瑞鹿遇安禪師
【頌】得法于天臺。又常閱首楞嚴經。到知見立知即無明本。知見無見斯即涅槃。師乃破句讀曰。知見立 知即無明本 知見無 見斯即涅槃。於此有省。有人語師曰。破句了也。師曰。此是我悟處。畢生不易。時謂之安楞嚴。
龍華慧居禪師
開堂示眾曰。從上宗乘到這裡如何舉唱。祇如釋迦如來說一代時教如瓶注水。古德尚云。猶如夢事寱語一般。且道據甚麼道理。便甚麼道還會么。大施門開。何曾壅塞。生凡育聖。不漏纖塵。言凡則全凡。舉聖則全聖。凡聖不相待。個個獨稱尊。所以道。山河大地。長時說法。長時放光。地水火風。一一如是。時有僧出禮拜。師曰。好個問頭。如法問著。僧擬進前。師曰。又沒交涉也。
○上堂。龍華這裡也祇是拈柴擇菜。上來下去。晨朝一粥。齋時一飯。睡后喫茶。但恁么參取。珍重。
齊云遇臻禪師
僧問。圓明瞭知。為甚麼不因心念。師曰。圓明瞭知。曰何異心念。師曰。汝喚甚麼作心念。
○秋夕閑坐。偶成頌曰。秋庭肅肅風颾颾。寒星列空蟾魄高。搘頤靜坐神不勞。鳥窠無端吹布毛。
瑞鹿本先禪師
上堂。你諸人。還見竹林蘭若。山水
【現代漢語翻譯】 現代漢語譯本： 從開化門中流出的方便師說：『每天都能聽到兩次潮水般的聲音。』
瑞鹿遇安禪師 【頌】他從天臺宗那裡得到了佛法，又經常閱讀《首楞嚴經》。當讀到『知見立知即無明本，知見無見斯即涅槃』時，禪師於是斷句為：『知見立，知即無明本；知見無，見斯即涅槃』，並因此有所領悟。有人對禪師說：『您斷句了。』禪師說：『這是我開悟的地方，終生都不會改變。』當時人們稱他為安楞嚴。
龍華慧居禪師 開堂向大眾開示說：『從上代祖師傳下來的宗乘，到這裡該如何宣揚呢？就像釋迦如來（Śākyamuni，佛教創始人）說一代時教，如同瓶子傾倒水一樣。』古德尚且說：『猶如夢中的囈語一般。』那麼，根據什麼道理呢？你們會嗎？大施門打開，何曾有過堵塞？生育凡人和聖人，不漏掉一絲一毫。說凡則全是凡，舉聖則全是聖，凡和聖互不等待，個個都獨自稱尊。所以說，山河大地，長久地說法，長久地放光，地水火風，一一都是這樣。』當時有僧人出來禮拜，禪師說：『好一個問題！如法地問著了。』僧人想要上前，禪師說：『又沒關係了。』
○上堂。龍華這裡也只是撿柴擇菜，上來下去，早晨一碗粥，齋時一碗飯，睡后喝茶，就這麼參悟吧。珍重。
齊云遇臻禪師 僧人問：『圓明瞭知，為什麼不通過心念？』禪師說：『圓明瞭知。』僧人說：『和心念有什麼不同？』禪師說：『你把什麼叫做心念？』
○秋天的傍晚閑坐，偶然寫成一首詩：『秋天的庭院肅靜，風蕭蕭地吹著，寒冷的星星排列在空中，月亮高高掛起。托著下巴，精神不疲勞，鳥窠禪師無端地吹著布毛。』
瑞鹿本先禪師 上堂。你們這些人，還看見竹林蘭若（Araṇya，寂靜處），山水嗎？
【English Translation】 English version: The Convenient Teacher flowing from the Kaihua Gate said, 'Every day, the sound of the tide is heard twice.'
Zen Master Rui Lu Yu An [Verse] He obtained the Dharma from the Tiantai school and often read the Śūraṅgama Sūtra. When he read 'Knowing based on perception is the root of ignorance; when perception is without knowing, that is Nirvāṇa (涅槃，liberation),' the Zen master punctuated it as: 'Knowing based on perception; knowing is the root of ignorance; perception without; seeing is Nirvāṇa,' and thus had an enlightenment. Someone said to the Zen master, 'You have punctuated it.' The Zen master said, 'This is where I was enlightened, and it will not change for the rest of my life.' At that time, people called him An Śūraṅgama.
Zen Master Longhua Hui Ju Opening the hall and instructing the assembly, he said, 'How should the ancestral vehicle passed down from the past be proclaimed here? It is like Śākyamuni (釋迦如來，the founder of Buddhism) speaking the teachings of a lifetime, like pouring water from a bottle.' The ancient worthies still said, 'It is like mumbling in a dream.' Then, according to what principle? Do you understand? The great giving gate is open, has it ever been blocked? Giving birth to ordinary beings and sages, not missing a single speck of dust. Speaking of the ordinary, it is entirely ordinary; mentioning the sage, it is entirely sage. The ordinary and the sage do not wait for each other; each one is uniquely honored. Therefore, it is said that mountains, rivers, and the great earth are constantly expounding the Dharma and constantly emitting light; earth, water, fire, and wind are all like this.' At that time, a monk came out to bow, and the Zen master said, 'What a good question! Asked according to the Dharma.' The monk wanted to step forward, and the Zen master said, 'It's irrelevant again.'
○ Going to the hall. Here at Longhua, it's just picking firewood and choosing vegetables, going up and down, a bowl of porridge in the morning, a bowl of rice at mealtime, and drinking tea after sleep. Just contemplate like this. Treasure it.
Zen Master Qiyun Yu Zhen A monk asked, 'Why is perfect and clear knowing not based on mental activity?' The Zen master said, 'Perfect and clear knowing.' The monk said, 'What is the difference from mental activity?' The Zen master said, 'What do you call mental activity?'
○ Sitting idly on an autumn evening, he casually composed a poem: 'The autumn courtyard is quiet, the wind is rustling, cold stars are arranged in the sky, the moon hangs high. Supporting my chin, my spirit is not tired, Zen Master Niaoke (鳥窠禪師) pointlessly blows cloth fluff.'
Zen Master Rui Lu Ben Xian Going to the hall. All of you, do you still see the bamboo forest Araṇya (蘭若，quiet place), the mountains and rivers?
院舍人眾么。若道見則心外有法。若道不見。爭奈竹林蘭若山水院舍。人眾現在摐然地。還會恁么告示么。若會不妨靈利。無事莫立。
○上堂。大凡參學。未必學問話是參學。未必學揀話是參學。未必學代語是參學。未必學別語是參學。未必學捻破經論中奇特言語是參學。未必捻破祖師奇特言語是參學。若於如是等參學。任你七通八達。于佛法中儻無見處。喚作干慧之徒。豈不聞古德道。聰明不敵生死。干慧豈免苦輪。諸人若也參學。應須真實參學始得。行時。行時參取。立時。立時參取。坐時。坐時參取。眠時。眠時參取。語時。語時。參取默時。默時參取。一切作務時。一切作務時參取。既向如是等時參。且道參個甚人。參個甚麼語。到這裡。須自有個明白處始得。若不如是。喚作造次之流。則無究了之旨。
○上堂。幽林鳥叫。碧澗魚跳。云片展張。瀑聲嗚咽。你等還知得如是多景象。示你等個入處么。若也知得。不妨參取好。
○上堂。你等諸人。夜間眠熟。不知一切。既不知一切。且問你等。那時有本來性。無本來性。若道那時有本來性。又不知一切。與死無異。若道那時無本來性。睡眠忽省。覺知如故。還會么。不知一切。與死無異。睡眠忽省。覺知如故。如是等時。是個甚麼。若
【現代漢語翻譯】 現代漢語譯本： 『院舍里人多嗎？』如果說『見』，那就是心外有法（dharma，佛法）。如果說『不見』，又怎麼解釋竹林、蘭若（araṇya，寂靜處）、山水、院舍，以及眾人現在喧鬧的情景呢？還會像這樣告示嗎？如果能理解，那倒也靈敏。沒事的時候不要站著不動。
○上堂（升座說法）。大凡參學（學習佛法），未必是學問話才是參學，未必是學揀擇話才是參學，未必是學代語才是參學，未必是學別語才是參學，未必是學捻破經論中奇特的言語才是參學，未必是捻破祖師奇特的言語才是參學。如果對於這些參學，任你七通八達，在佛法中如果沒有見地，就叫做干慧（śuṣka-vipassanā，無定力之慧）之徒。豈不聞古德說：『聰明不敵生死，干慧豈免苦輪。』諸位如果也要參學，就應該真實參學才行。行走時，在行走時參取；站立時，在站立時參取；坐著時，在坐著時參取；睡覺時，在睡覺時參取；說話時，在說話時參取；沉默時，在沉默時參取；一切作務時，在一切作務時參取。既然在這些時候參，那麼參的是什麼人？參的是什麼話？到這裡，必須自己有個明白處才行。如果不是這樣，就叫做造次之流，那就沒有究竟了悟的旨趣。
○上堂。幽靜的樹林里鳥兒鳴叫，碧綠的溪澗里魚兒跳躍，云片舒展飄蕩，瀑布發出嗚咽的聲音。你們可知這些景象，是在指示你們入處嗎？如果知道了，不妨參取。
○上堂。你們這些人，夜間熟睡，什麼都不知道。既然什麼都不知道，那麼問你們，那時有本來之性（svabhāva，自性）嗎？沒有本來之性嗎？如果說那時有本來之性，又什麼都不知道，和死人沒有區別。如果說那時沒有本來之性，睡眠中忽然醒來，覺知和原來一樣。會嗎？不知一切，和死人沒有區別；睡眠中忽然醒來，覺知和原來一樣。像這樣的時候，是個什麼？
English version: 『Are there many people in the monastery?』 If you say 『see』, then there is a dharma (law, teaching) outside the mind. If you say 『do not see』, then how do you explain the bamboo forest, the araṇya (quiet place), the mountains and rivers, the monastery, and the noisy scene of the crowd now? Would you still announce it like this? If you understand, that's quite clever. Don't stand still when there's nothing to do.
○Ascending the Hall (giving a Dharma talk). Generally, studying Chan (Zen Buddhism) does not necessarily mean that learning to speak is studying Chan, nor does it necessarily mean that learning to choose words is studying Chan, nor does it necessarily mean that learning to use substitute phrases is studying Chan, nor does it necessarily mean that learning to use different phrases is studying Chan, nor does it necessarily mean that learning to break down the unique words in scriptures and treatises is studying Chan, nor does it necessarily mean that breaking down the unique words of the Patriarchs is studying Chan. If you are proficient in these kinds of studies, but have no insight into the Buddhadharma, you are called a follower of dry wisdom (śuṣka-vipassanā). Haven't you heard the ancient worthies say: 『Cleverness cannot defeat birth and death, dry wisdom cannot avoid the wheel of suffering.』 If you want to study Chan, you must study Chan in a real way. When walking, take Chan while walking; when standing, take Chan while standing; when sitting, take Chan while sitting; when sleeping, take Chan while sleeping; when speaking, take Chan while speaking; when silent, take Chan while silent; at all times of activity, take Chan at all times of activity. Since you are taking Chan at these times, then who are you taking Chan from? What words are you taking Chan from? At this point, you must have your own clear understanding. If not, you are called a careless person, and you will not have the ultimate meaning of complete enlightenment.
○Ascending the Hall. Birds are singing in the secluded forest, fish are jumping in the green stream, clouds are spreading out, and the sound of the waterfall is sobbing. Do you know that these many scenes are showing you the entrance? If you know, you might as well take Chan.
○Ascending the Hall. All of you, when you are sound asleep at night, you know nothing. Since you know nothing, then I ask you, at that time, is there original nature (svabhāva)? Is there no original nature? If you say that there is original nature at that time, but you know nothing, it is no different from being dead. If you say that there is no original nature at that time, and you suddenly wake up from sleep, and your awareness is the same as before. Do you understand? Knowing nothing is no different from being dead; suddenly waking up from sleep, and your awareness is the same as before. At times like these, what is it?
【English Translation】 English version: 『Are there many people in the monastery?』 If you say 『see』, then there is a dharma (law, teaching) outside the mind. If you say 『do not see』, then how do you explain the bamboo forest, the araṇya (quiet place), the mountains and rivers, the monastery, and the noisy scene of the crowd now? Would you still announce it like this? If you understand, that's quite clever. Don't stand still when there's nothing to do.
○Ascending the Hall (giving a Dharma talk). Generally, studying Chan (Zen Buddhism) does not necessarily mean that learning to speak is studying Chan, nor does it necessarily mean that learning to choose words is studying Chan, nor does it necessarily mean that learning to use substitute phrases is studying Chan, nor does it necessarily mean that learning to use different phrases is studying Chan, nor does it necessarily mean that learning to break down the unique words in scriptures and treatises is studying Chan, nor does it necessarily mean that breaking down the unique words of the Patriarchs is studying Chan. If you are proficient in these kinds of studies, but have no insight into the Buddhadharma, you are called a follower of dry wisdom (śuṣka-vipassanā). Haven't you heard the ancient worthies say: 『Cleverness cannot defeat birth and death, dry wisdom cannot avoid the wheel of suffering.』 If you want to study Chan, you must study Chan in a real way. When walking, take Chan while walking; when standing, take Chan while standing; when sitting, take Chan while sitting; when sleeping, take Chan while sleeping; when speaking, take Chan while speaking; when silent, take Chan while silent; at all times of activity, take Chan at all times of activity. Since you are taking Chan at these times, then who are you taking Chan from? What words are you taking Chan from? At this point, you must have your own clear understanding. If not, you are called a careless person, and you will not have the ultimate meaning of complete enlightenment.
○Ascending the Hall. Birds are singing in the secluded forest, fish are jumping in the green stream, clouds are spreading out, and the sound of the waterfall is sobbing. Do you know that these many scenes are showing you the entrance? If you know, you might as well take Chan.
○Ascending the Hall. All of you, when you are sound asleep at night, you know nothing. Since you know nothing, then I ask you, at that time, is there original nature (svabhāva)? Is there no original nature? If you say that there is original nature at that time, but you know nothing, it is no different from being dead. If you say that there is no original nature at that time, and you suddenly wake up from sleep, and your awareness is the same as before. Do you understand? Knowing nothing is no different from being dead; suddenly waking up from sleep, and your awareness is the same as before. At times like these, what is it?
也不會。各體究取。無事莫立。
○上堂。諸法所生。唯心所現。如是言語。好個入底門戶。且問你等諸人。眼見一切色。耳聞一切聲。鼻嗅一切香。舌了一切味。身觸一切軟。滑意分別一切諸法。祇如眼耳鼻舌身意。所對之物。為復唯是你等心。為復非是你等心。若道唯是你等心。何不與你等身都作一塊了休。為甚麼所對之物。卻在你等眼耳鼻舌身意外。你等若道眼耳鼻舌身意所對之物。非是你等心。又爭奈諸法所生。唯心所現。言語留在世間。何人不舉著。你等見這個說話。還會么。若也不會。大家用心商量教會去。幸在其中。莫令厭學。無事且退。
○上堂。天臺教中。說文殊觀音普賢三門。文殊門者。一切色。觀音門者。一切聲。普賢門者。不動步而到。我道文殊門者。不是一切色。觀音門者。不是一切聲。普賢門者。是個甚麼。莫道別卻天臺教說話。無事且退。
○上堂。舉僧問長沙。南泉遷化向甚麼處去。沙曰。東家作驢。西家作馬。僧曰。學人不會。沙曰。要騎便騎。要下即下。師曰。若是求出三界修行底人。聞這個言語。不妨狐疑。不妨驚怛。南泉遷化向甚處去。東家作驢。西家作馬。或有會云。千變萬化。不出真常。或有會云。須會異類中行。始會得這個言語。或有會云。東家
【現代漢語翻譯】 現代漢語譯本： 也不會。各自去體會領悟。沒事就不要停留。
○上堂（指禪宗的一種說法形式）。各種法由心而生，由心而顯現。這樣的話語，是個很好的入門途徑。且問你們這些人，眼睛看到一切色相，耳朵聽到一切聲音，鼻子聞到一切氣味，舌頭嚐到一切味道，身體接觸到一切柔軟滑膩，意識分別一切諸法。就如眼、耳、鼻、舌、身、意，所面對的事物，到底是你們的心，還是不是你們的心？如果說是你們的心，為什麼不和你們的身體融為一體算了？為什麼所面對的事物，卻在你們眼、耳、鼻、舌、身之外？你們如果說眼、耳、鼻、舌、意所面對的事物，不是你們的心，又怎麼解釋『各種法由心而生，由心而顯現』這句話呢？這句話流傳在世間，沒有人不提起。你們理解這句話嗎？如果不能理解，大家用心商量，教會為止。希望大家努力學習，不要厭倦。沒事就退下吧。
○上堂。天臺宗的教義中，說文殊（Manjusri，智慧的象徵）、觀音（Avalokitesvara，慈悲的象徵）、普賢（Samantabhadra，大行的象徵）三門。文殊門，指的是一切色相。觀音門，指的是一切聲音。普賢門，指的是不移動腳步就能到達。我說，文殊門，不是一切色相。觀音門，不是一切聲音。普賢門，指的是什麼？不要說我改變了天臺宗的說法。沒事就退下吧。
○上堂。舉例說，有僧人問長沙（禪宗大師）：南泉（Nanquan，禪宗大師）圓寂後去了哪裡？長沙說：東家做驢，西家做馬。僧人說：我不明白。長沙說：想騎就騎，想下就下。師父說：如果是想求出三界（欲界、色界、無色界）修行的人，聽到這句話，難免會疑惑，難免會驚慌。南泉圓寂後去了哪裡？東家做驢，西家做馬。或許有人會說，千變萬化，不離真常。或許有人會說，必須懂得在異類中行走，才能理解這句話。或許有人會說，東家
【English Translation】 English version: It won't. Each of you should experience and comprehend it yourselves. If there's nothing to do, don't linger.
○ Entering the Hall (referring to a form of Chan Buddhist discourse). All dharmas (phenomena, teachings) arise from the mind and are manifested by the mind. Such words are a good entry point. But let me ask you all, your eyes see all forms, your ears hear all sounds, your nose smells all fragrances, your tongue tastes all flavors, your body touches all softness and smoothness, and your mind distinguishes all dharmas. Just like the eye, ear, nose, tongue, body, and mind, the things they face, are they your mind, or are they not your mind? If you say they are your mind, why don't they merge with your body and be done with it? Why are the things you face outside of your eyes, ears, nose, tongue, and body? If you say the things that the eye, ear, nose, tongue, and mind face are not your mind, how do you explain the saying 'All dharmas arise from the mind and are manifested by the mind'? This saying is passed down in the world, and everyone mentions it. Do you understand this saying? If you don't understand, let's all discuss it carefully until you do. I hope you all study hard and don't be weary. If there's nothing to do, then leave.
○ Entering the Hall. In the teachings of the Tiantai school, they speak of the three gates of Manjusri (Manjusri, symbol of wisdom), Avalokitesvara (Avalokitesvara, symbol of compassion), and Samantabhadra (Samantabhadra, symbol of great practice). The Manjusri gate refers to all forms. The Avalokitesvara gate refers to all sounds. The Samantabhadra gate refers to arriving without moving a step. I say, the Manjusri gate is not all forms. The Avalokitesvara gate is not all sounds. What is the Samantabhadra gate? Don't say I'm changing the teachings of the Tiantai school. If there's nothing to do, then leave.
○ Entering the Hall. To illustrate, a monk asked Changsha (Changsha, a Chan master): Where did Nanquan (Nanquan, a Chan master) go after his passing? Changsha said: He becomes a donkey in the east family and a horse in the west family. The monk said: I don't understand. Changsha said: Ride if you want to ride, get off if you want to get off. The master said: If someone is cultivating to escape the Three Realms (Desire Realm, Form Realm, Formless Realm), upon hearing these words, they will inevitably doubt and be alarmed. Where did Nanquan go after his passing? He becomes a donkey in the east family and a horse in the west family. Perhaps someone will say, 'Through countless transformations, he never departs from True Constancy.' Perhaps someone will say, 'You must understand walking among different kinds to understand these words.' Perhaps someone will say, 'The east family'
是南泉。西家是南泉。或有會云。東家郎君子。西家郎君子。或有會云。東家是甚麼。西家是甚麼。或有會云。便作驢叫。又作馬嘶。或有會云。喚甚麼作東家驢。喚甚麼作西家馬。或有會云。既問遷化。答在問處。或有會云。作露柱處去也。或有會云。東家作驢西家作馬。虧南泉甚麼。如是諸家會也。總于佛法有安樂處。南泉遷化向甚處去。東家作驢。西家作馬。學人不會。要騎便騎。要下即下。這個話。不消得多道理而會。若見法界性去。也沒多事。珍重。
○上堂。鑒中形影。唯憑鑒光顯現。你等諸人。所作一切事。且道唯憑個甚麼顯現。還知得么。若也知得。于參學中千足萬足。無事莫立。
興教洪壽禪師
同國師普請次。聞墮薪有省。作偈曰。撲落非他物。縱橫不是塵。山河及大地。全露法王身。
蘇州永安道原禪師
僧問。如何是佛。師曰咄。這旃陀羅。曰學人初機。乞師方便。師曰。汝問甚麼曰問佛。師曰咄。這旃陀羅(進景德傳燈錄)。
云居道齊禪師
遍歷禪會。學心未息。
【頌】後於上藍院。主經藏。法燈一日謂師曰。有人問我西來意。答它曰。不東不西。藏主作么生會。師對曰。不東不西。燈曰與么會。又爭得。曰道齊祇恁么。未審和尚
【現代漢語翻譯】 現代漢語譯本 是南泉（人名）。西家是南泉（人名）。或者有人理解說：『東家的郎君是南泉（人名），西家的郎君也是南泉（人名）。』或者有人理解說：『東家是什麼？西家是什麼？』或者有人理解說：『就學驢叫，又學馬嘶。』或者有人理解說：『把什麼叫做東家的驢？把什麼叫做西家的馬？』或者有人理解說：『既然問遷化（死亡），答案就在問題里。』或者有人理解說：『到露柱那裡去了。』或者有人理解說：『東家作驢，西家作馬，虧了南泉（人名）什麼？』像這些理解，總歸在佛法里有個安樂的地方。南泉（人名）遷化後向哪裡去了？東家作驢，西家作馬，學人不會，要騎就騎，要下就下。』這個話，不需要很多道理就能明白。如果見到法界性，也沒什麼多餘的事了。珍重。
○上堂。鏡中的形影，完全憑藉鏡子的光芒顯現。你們這些人，所做的一切事，且說完全憑藉什麼顯現？還知道嗎？如果知道，在參學中就非常足夠了。沒事就不要站著。
興教洪壽禪師
與國師一起普請（集體勞動）時，聽到柴火掉落的聲音有所領悟，作偈說：『撲落的不是其他東西，縱橫交錯的也不是塵埃。山河以及大地，完全顯露出法王身。』
蘇州永安道原禪師
僧人問：『如何是佛？』禪師說：『咄！這旃陀羅（賤民）。』僧人說：『學人是初學者，請禪師方便開示。』禪師說：『你問什麼？』僧人說：『問佛。』禪師說：『咄！這旃陀羅（賤民）。』（出自《景德傳燈錄》）
云居道齊禪師
遍訪各個禪會，求學之心沒有停止。
【頌】後來在上藍院，主管經藏。法燈禪師有一天對道齊禪師說：『如果有人問我西來意（禪宗祖師西來之意），我回答他說：『不東不西。』你打算怎麼理解？』道齊禪師回答說：『不東不西。』法燈禪師說：『這樣理解，又有什麼用呢？』道齊禪師說：『道齊（人名）就這麼理解，不知道和尚您怎麼看？』
【English Translation】 English version It is Nanquan (name of a person). The west family is Nanquan (name of a person). Some might interpret it as: 'The young master of the east family is Nanquan (name of a person), and the young master of the west family is also Nanquan (name of a person).' Some might interpret it as: 'What is the east family? What is the west family?' Some might interpret it as: 'Then imitate the braying of a donkey and the neighing of a horse.' Some might interpret it as: 'What is called the donkey of the east family? What is called the horse of the west family?' Some might interpret it as: 'Since you ask about the passing away (death), the answer is in the question itself.' Some might interpret it as: 'He has gone to the stone pillar.' Some might interpret it as: 'The east family acts as a donkey, the west family acts as a horse, what does Nanquan (name of a person) lose?' Such interpretations all find a place of peace in the Buddha-dharma. Where did Nanquan (name of a person) go after his passing? The east family acts as a donkey, the west family acts as a horse, the student does not understand, ride when you want to ride, dismount when you want to dismount.' This saying does not require much reasoning to understand. If you see the nature of the Dharma-realm, there is nothing more to it. Farewell.
○ Ascending the Dharma Hall. The form and shadow in the mirror rely solely on the light of the mirror to appear. All the things you do, tell me, what do they rely on to appear? Do you know? If you know, you are more than sufficient in your studies. Do not stand idly if there is nothing to do.
Zen Master Hongshou of Xingjiao
During a communal labor (collective work) with the National Teacher, he had an awakening upon hearing the sound of firewood falling, and composed a verse: 'What falls is not something else, what is crisscrossed is not dust. The mountains, rivers, and the great earth, all reveal the Dharma King's body.'
Zen Master Daoyuan of Yongan in Suzhou
A monk asked: 'What is Buddha?' The master said: 'Hmph! You Chandalas (outcast).' The monk said: 'This student is a beginner, I beg the master for expedient guidance.' The master said: 'What do you ask?' The monk said: 'I ask about Buddha.' The master said: 'Hmph! You Chandalas (outcast).' (From the Jingde Record of the Transmission of the Lamp)
Zen Master Daoqi of Yunju
He traveled to various Zen gatherings, his desire for learning did not cease.
[Verse] Later, at the Shanglan Monastery, he was in charge of the Sutra Treasury. One day, Dharma Lamp said to the master: 'If someone asks me about the meaning of the Patriarch's coming from the West (the intention of Bodhidharma's coming from the West), I will answer them: 'Neither east nor west.' How do you intend to understand it?' Zen Master Daoqi replied: 'Neither east nor west.' Dharma Lamp said: 'What use is there in understanding it that way?' Zen Master Daoqi said: 'Daoqi (name of a person) understands it just like this, I wonder what the venerable monk thinks?'
尊意如何。燈曰。它家自有兒孫在。師於是頓明厥旨。有頌曰。接物利生絕妙。外生終是不肖。它家自有兒孫。將來用得恰好(頌古見清涼泰欽法燈章)。
秀州羅漢院愿昭禪師
上堂。山河大地是真善知識。時常說法。時時度人。不妨諸上座參取。僧問羅漢家風。請師一句。師曰。嘉禾合穗。上國傳芳。曰此猶是嘉禾家風。如何是羅漢家風。師曰。或到諸方。分明舉似。
支提辯隆禪師
上堂。巍巍實相。逼塞虛空。金剛之體。無有破壞。大眾還見不見。若言見也。且實相之體。本無青黃赤白長短方圓。亦非見聞覺知之法。且作么生作個見底道理。若言不見。又道巍巍實相。逼塞虛空。為甚麼不見。僧問。如何是向上一路。師曰。腳下底曰。恁么則尋常履踐。師曰。莫錯認。
棲賢澄湜禪師
僧問。毗目仙人執善財手。見微塵諸佛。祇如未執手時。見個甚麼。師曰。如今又見個甚麼(聯殊有頌)。
千光環省禪師
精究律部。聽天臺文句。棲心於圓頓止觀。后閱楞嚴。文理宏浚。未能洞曉。一夕誦經既久。
就案假寐。夢中見日輪。自空而降。開口吞之。自爾倏然發悟。差別義門。渙然無滯。后參永明。永明唯印前解。無別指喻。
崇福慶祥禪師
【現代漢語翻譯】 現代漢語譯本： 問：您的意思是？燈禪師說：『他家自有兒孫在。』禪師於是立刻明白了其中的旨意。有一首頌說：『接物利生絕妙，外生終是不肖。它家自有兒孫，將來用得恰好。』（頌古見清涼泰欽法燈章）
秀州羅漢院愿昭禪師
上堂說法：山河大地是真正的善知識（kalyāṇa-mitra，指引走向解脫的良師益友），時常說法，時時度人。不妨各位參悟體會。有僧人問：請問羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的家風是什麼？禪師說：嘉禾合穗，上國傳芳。僧人說：這還是嘉禾的家風，什麼是羅漢的家風？禪師說：或者到了各處，分明地告訴他們。
支提辯隆禪師
上堂說法：巍巍實相（tathatā，諸法的真實體性），充滿虛空。金剛（vajra，比喻堅固不壞）之體，沒有破壞。各位，你們看見了嗎？如果說看見了，那麼實相的本體，本來就沒有青黃赤白長短方圓，也不是見聞覺知之法。那麼，要如何才能見到實相的道理呢？如果說沒有看見，又說巍巍實相，充滿虛空，為什麼又看不見呢？有僧人問：如何是向上一路？禪師說：腳下的路。僧人說：既然如此，那就是尋常的履踐了。禪師說：不要錯認了。
棲賢澄湜禪師
有僧人問：毗目仙人（Vipashyin，過去七佛之一）執善財（Sudhana，華嚴經中的求道者）的手，見微塵諸佛。如果還沒有執手時，見到了什麼？禪師說：如今又見到了什麼？（聯殊有頌）
千光環省禪師
精通研究律部，聽聞天臺文句，專心於圓頓止觀（śamatha-vipaśyanā，止息妄念，觀照實相的禪修方法）。後來閱讀《楞嚴經》，覺得文理宏大深邃，未能完全理解。一天晚上誦經很久之後，在書案上稍微休息。夢中見到一個太陽，從空中降落，張開口吞了下去。從此突然開悟，對於各種差別的義理，都渙然通達，沒有阻礙。後來參訪永明延壽禪師，永明禪師只是印證他之前的理解，沒有另外的指示。
崇福慶祥禪師
【English Translation】 English version: Question: What is your meaning? Zen Master Deng said: 'His family has its own children and grandchildren.' The Zen master immediately understood the meaning. There is a verse that says: 'Receiving beings and benefiting life is wonderful, but an outside birth is ultimately unworthy. His family has its own children and grandchildren, who will be used perfectly in the future.' (Verse from the Chapter of Qingliang Taiqin Fadeng)
Zen Master Yuanzhao of Luohan Monastery in Xiuzhou
Entering the hall: Mountains, rivers, and the great earth are true good advisors (kalyāṇa-mitra, spiritual friends who guide one towards liberation), constantly expounding the Dharma, constantly liberating people. You may as well contemplate and understand this. A monk asked: What is the family style of Luohan (Arhat, a perfected being who has extinguished all defilements and attained liberation)? The Zen master said: 'The ears of grain of Jiahe combine, and fragrance spreads in the upper country.' The monk said: 'This is still the family style of Jiahe. What is the family style of Luohan?' The Zen master said: 'Perhaps when you go to various places, clearly tell them.'
Zen Master Bianlong of Zhiti
Entering the hall: The majestic Reality (tathatā, the true nature of all dharmas) fills the void. The vajra (vajra, diamond-like, indestructible) body is without destruction. Everyone, do you see it or not? If you say you see it, then the essence of Reality originally has no blue, yellow, red, white, long, short, square, or round shapes, nor is it a matter of seeing, hearing, perceiving, or knowing. Then, how do you realize the principle of seeing it? If you say you don't see it, yet it is said that the majestic Reality fills the void, why don't you see it? A monk asked: What is the path beyond? The Zen master said: The path beneath your feet. The monk said: If so, then it is ordinary practice. The Zen master said: Don't misunderstand.
Zen Master Chengshi of Qixian
A monk asked: When the Immortal Vipashyin (Vipashyin, one of the past seven Buddhas) held the hand of Sudhana (Sudhana, a seeker of the Way in the Avatamsaka Sutra), he saw Buddhas as numerous as dust motes. Before he held his hand, what did he see? The Zen master said: What do you see now? (Lian Shu has a verse about this)
Zen Master Huansheng of Qianguang
He thoroughly studied the Vinaya (rules of monastic discipline), listened to the commentaries of the Tiantai school, and focused his mind on the perfect and sudden cessation and contemplation (śamatha-vipaśyanā, calming the mind and insight meditation). Later, he read the Shurangama Sutra and found the text profound and vast, but he could not fully understand it. One night, after reciting the sutra for a long time, he rested briefly at his desk. In a dream, he saw a sun descending from the sky and swallowing it. From then on, he suddenly awakened, and the various meanings of differentiation became clear and unobstructed. Later, he visited Zen Master Yongming Yanshou, who only confirmed his previous understanding and gave no other instructions.
Zen Master Qingxiang of Chongfu
上堂。諸禪德。見性周遍。聞性亦然。洞徹十方。無內無外。所以古人道。隨緣無作動寂常真。如此施為。全真智用。
云居義能禪師
上堂。不用上來。堂中憍陳如上座。為諸上座轉第一義法輪。還得么。若信得及。各自歸堂參取。下座后。卻問一僧。祇如山僧適來教上座參取聖僧聖僧還道個甚麼。僧曰。特謝和尚再舉。
○問如何是佛。師曰。即心是佛。曰學人不會。乞師方便。師曰。方便呼為佛。迴光返照看。身心是何物。
歸宗慧誠禪師
僧問。如何是祖師西來意。師曰。不知乃曰問話且住。直饒問到窮劫。問也不著。答到窮劫。答也不及。何以故。祗為諸人各有本分事。圓滿十方。亙古亙今。乃至諸佛。也不敢錯誤諸人。便謂之頂族。祇是助。發上座。所以道。十方法界諸有情。唸唸以證善逝果。彼既丈夫我亦爾。何得自輕而退屈。諸上座。不要退屈信取便休。祖師西來。祇道見性成佛。其餘所說。不及此說。
瑞巖義海禪師
僧問。釋迦掩室于摩竭。凈名杜口于毗。耶未審如何示眾。師曰。汝不欲我開談曰未曉師機師曰且退。
○問如何是無位真人。師曰。這裡無安排你處。
靈隱玄本禪師
見僧看經。乃問看甚麼經。僧無語。乃
【現代漢語翻譯】 現代漢語譯本： 云居義能禪師 上堂。諸位禪德，見性的周遍，聞性也是這樣。洞徹十方，無內無外。所以古人說，『隨緣無作動，寂常真。』如此施為，全是真智的運用。
云居義能禪師 上堂。不用我再多說什麼。堂中的憍陳如（Ajñata Kaundinya，五比丘之一）上座，正在為各位上座轉第一義法輪（Dharmacakra，佛法之輪）。你們領會了嗎？如果深信不疑，就各自回堂參悟吧。下座后，我問一個僧人：『如果我剛才教上座們去參悟聖僧，聖僧會說什麼呢？』僧人回答：『特別感謝和尚再次提起。』
問：如何是佛？師說：即心是佛。問：學人不能領會，請老師開示方便之門。師說：方便之門就叫做佛。回過頭來仔細看看，身心又是什麼東西？
歸宗慧誠禪師 僧人問：如何是祖師西來意？師說：不知道。又說：問話暫且停止。即使問到窮盡時間，也問不到。回答到窮盡時間，也回答不完。為什麼呢？只因爲每個人都有自己的本分事，圓滿十方，貫穿古今。乃至諸佛，也不敢錯用各位。這就叫做頂族。只是幫助各位啓發。所以說：『十方法界所有眾生，唸唸都應證得善逝（Sugata，如來）果位。』他們既然是大丈夫，我也是一樣。為何要輕視自己而退縮呢？各位上座，不要退縮，相信就能了悟。祖師西來，只是說見性成佛。其餘所說，都比不上這句話。
瑞巖義海禪師 僧人問：釋迦（Sakyamuni，佛陀）在摩竭陀國（Magadha）掩室，維摩詰（Vimalakirti）在毗耶離城（Vaishali）杜口不言，不知如何向大眾開示？師說：你不希望我開口談論。僧人說：不明白老師的機鋒。師說：暫且退下。
問：如何是無位真人？師說：這裡沒有安排你的地方。
靈隱玄本禪師 看見僧人看經，於是問：看什麼經？僧人無語。
【English Translation】 English version: Yunju Yineng Zen Master Entering the Hall: All you Zen practitioners, the nature of seeing is pervasive, and so is the nature of hearing. It penetrates the ten directions, without inside or outside. Therefore, the ancients said, 'Following conditions without acting, stillness is constant truth.' Such action is the full use of true wisdom.
Yunju Yineng Zen Master Entering the Hall: There's no need for me to say more. Elder Ajñata Kaundinya in the hall is turning the first Dharma wheel (Dharmacakra) for all of you. Have you understood? If you deeply believe, then return to your halls and contemplate. After descending from the seat, I asked a monk: 'If I just told the elders to contemplate the Holy Monk, what would the Holy Monk say?' The monk replied: 'Especially grateful to the Abbot for mentioning it again.'
Question: What is Buddha? The Master said: The mind itself is Buddha. Question: This student does not understand, I beg the Master to provide a convenient explanation. The Master said: The expedient is called Buddha. Turn the light inward and reflect, what are body and mind?
Guizong Huicheng Zen Master A monk asked: What is the meaning of the Patriarch's coming from the West? The Master said: I don't know. He then said: Stop asking questions for now. Even if you ask until the end of time, you won't get it. Even if you answer until the end of time, you won't be able to answer it completely. Why? It's just because everyone has their own inherent duty, complete in the ten directions, spanning the past and present. Even all the Buddhas dare not misuse you. This is called the top clan. It's just helping you to inspire. Therefore, it is said: 'All sentient beings in the ten directions should, in every moment, realize the fruit of the Sugata (Tathagata).' Since they are great men, so am I. Why should I belittle myself and retreat? All of you elders, do not retreat, believe and you will be enlightened. The Patriarch came from the West, only to say that seeing one's nature is becoming a Buddha. What else is said is not as good as this saying.
Ruiyan Yihai Zen Master A monk asked: Sakyamuni (Buddha) closed his room in Magadha, and Vimalakirti kept silent in Vaishali, I don't know how to instruct the assembly? The Master said: You don't want me to start talking. The monk said: I don't understand the Master's intention. The Master said: Retreat for now.
Question: What is the True Person of No Rank? The Master said: There is no place here to arrange you.
Lingyin Xuanben Zen Master Seeing a monk reading a sutra, he asked: What sutra are you reading? The monk was silent.
示頌曰。看經不識經。徒勞損眼睛。欲得不損眼。分明識取經。
堯峰顥暹禪師
僧問。承教有言。是法平等。無有高下。如何是平等法。師曰。堯峰高。寶峰低。曰恁么則成高下去也。師曰。情知汝恁么會。
○聞雷聲示眾曰。還聞雷聲么。還知起處么。若知起處。便知身命落處。若也不知。所以古人道不知天地者。剛道有乾坤。不如喫茶去。
○僧問。亡僧遷化。向甚麼處去也。師曰蒼天蒼天。乃曰。祇如末後僧問亡僧遷化。向甚麼處去也。山僧向它道蒼天蒼天。且道意落在甚麼處。莫是悲傷遷逝痛憶道人么。若乃恁么平論。實謂罔知去處。要知去處么。更不用久立。歇去。
○上堂。冬去春來。樓閣門開。若也入得。不用徘徊。諸上座。還向這裡入得也未若也入得。所以古人道。是處是彌勒。無門無善財。若也入之未得。自是諸上座狂走。更不忉忉久立珍重。
聖壽升禪師
上堂。若論佛法。更有甚麼事。所以道古今山河。古今日月。古今人倫。古今城郭。喚作平等法門。絕前後際。諸人還信得及么。若信得及。依而行之。久立珍重。
興教惟一禪師
僧問。佛未出世時如何。師曰。白雲數重。曰出世后如何。師曰。青山一朵。
西余體柔禪師
【現代漢語翻譯】 示頌說：讀經卻不理解經文的真意，只是徒勞地損傷眼睛。想要不損傷眼睛，就要清楚明白地認識經文的真意。
堯峰顥暹（Yao Feng Hao Xian）禪師
有僧人問道：承蒙教誨說，『一切法都是平等的，沒有高下之分。』什麼是平等法呢？禪師說：『堯峰高，寶峰低。』僧人說：『這樣說就成了有高有低了。』禪師說：『早就知道你會這樣理解。』
聽到雷聲時，禪師對大眾說：『聽見雷聲了嗎？知道雷聲從哪裡發出的嗎？如果知道雷聲從哪裡發出，便知道身命的歸宿。如果不知道，所以古人說，不瞭解天地的人，只是空談有乾坤，不如去喝茶吧。』
有僧人問道：『去世的僧人，往哪裡去了呢？』禪師說：『蒼天啊蒼天。』於是說：『如果最後有僧人問去世的僧人往哪裡去了，我告訴他蒼天啊蒼天。那麼，我的意思落在哪裡呢？莫非是悲傷逝去，痛苦地回憶道人嗎？如果這樣平淡地評論，實在是不知道他的去處。想要知道他的去處嗎？不用再久站了，休息去吧。』
禪師上堂說法：『冬天過去春天到來，樓閣的門打開了。如果能夠進入，就不用徘徊。各位，你們能夠從這裡進入嗎？如果能夠進入，所以古人說，到處都是彌勒（Maitreya，未來佛），沒有門也沒有善財（Sudhana，善財童子）。如果還不能進入，那是你們自己狂妄奔走。不再多說了，珍重。』
聖壽升（Sheng Shou Sheng）禪師
上堂說法：『如果談論佛法，還有什麼其他的事情呢？所以說，古今的山河，古今日月，古今人倫，古今城郭，稱作平等法門，斷絕前後際。各位能夠相信嗎？如果能夠相信，就按照它去修行。不再多說了，珍重。』
興教惟一（Xing Jiao Wei Yi）禪師
有僧人問道：『佛未出世時是什麼樣的？』禪師說：『白雲重重疊疊。』僧人說：『出世后是什麼樣的？』禪師說：『青山一朵。』
西余體柔（Xi Yu Ti Rou）禪師
【English Translation】 The verse says: Reading the sutras without understanding them is just a waste of eyesight. If you want to avoid damaging your eyes, clearly recognize the meaning of the sutras.
Zen Master Yao Feng Hao Xian
A monk asked: 'We are taught that all dharmas are equal, without high or low. What is the equal dharma?' The Master said: 'Yao Peak is high, Bao Peak is low.' The monk said: 'If that's the case, then it becomes high and low.' The Master said: 'I knew you would understand it that way.'
Upon hearing thunder, the Master addressed the assembly: 'Do you hear the thunder? Do you know where it originates? If you know where it originates, then you know where your life ends up. If you don't know, that's why the ancients said, those who don't understand heaven and earth just talk about Qian (乾，heaven) and Kun (坤，earth). Better to go drink tea.'
A monk asked: 'Where does a deceased monk go?' The Master said: 'Oh, heavens, oh, heavens!' Then he said: 'If, in the end, a monk asks where a deceased monk goes, I tell him, oh, heavens, oh, heavens! Where does my meaning lie? Is it perhaps grieving the passing and painfully recalling the Daoist? If you comment on it so plainly, you truly don't know where he has gone. Do you want to know where he has gone? No need to stand here long, go rest.'
The Master ascended the platform and said: 'Winter departs and spring arrives, the doors of the pavilions open. If you can enter, there's no need to hesitate. Monks, have you entered here? If you have entered, that's why the ancients said, everywhere is Maitreya (Maitreya, the future Buddha), there is no gate and no Sudhana (Sudhana, the Youth Sudhana). If you haven't entered, it's just you monks running around wildly. No more chatter, take care.'
Zen Master Sheng Shou Sheng
Ascending the platform, he said: 'If we discuss the Buddha-dharma, what else is there? Therefore, the mountains and rivers of ancient and modern times, the sun and moon of ancient and modern times, the human relations of ancient and modern times, the cities of ancient and modern times, are called the equal dharma gate, cutting off before and after. Can you all believe it? If you can believe it, follow it and practice it. No more standing, take care.'
Zen Master Xing Jiao Wei Yi
A monk asked: 'What was it like before the Buddha appeared in the world?' The Master said: 'Layers upon layers of white clouds.' The monk said: 'What is it like after he appeared in the world?' The Master said: 'A single green mountain.'
Zen Master Xi Yu Ti Rou
上堂。一人把火。自燼其身。一人抱冰橫屍于路。進前則觸途成滯。退後則噎氣填胸。直得上天無路。入地無門。如今已不奈何也。良久曰。待得雪消去。自然春到來。
定山惟素山主
僧問達磨心印。師已曉。試舉家風對眾看。師曰。門前有個長松樹。夜半子規來上啼。
○問如何是定山境。師曰。清風滿院。曰忽遇客來。如何祇待。師曰。莫嫌冷淡。乃曰。若論家風與境。不易酬對。多見指定處所教它不得自在。曾有僧問大隨。如何是和尚家風。隨曰。赤土𦘕簸箕。又曰肚上不貼榜。且問諸人作么生會。更有夾山雲門。臨濟風穴皆有此話。播於諸方。各各施設不同。又作么生會。法無異轍。殊途同歸。若要省力易會。但識取自家桑梓。便能紹得家業。隨處解脫應用現前。天地同根。萬物一體。喚作衲僧眼睛。綿綿不漏絲髮。茍或於此不明。徒自竛竮辛苦。
凈土惟正禪師
有問曰。師以禪師名。乃不談禪何也。師曰。徒費言語。吾懶。寧假曲折。但日夜煩萬象為敷演耳。言語有間而此法無盡。所謂造物無盡藏也。
靈隱延珊禪師
上堂。與上座一線道。且作么生持論。佛法。若也水泄不通。便教上座無安身立命處。當此之時。祖佛出頭來。也有二十棒分。恁
【現代漢語翻譯】 現代漢語譯本 （禪師）上堂說法。一個人拿著火，自己燒盡了身體。一個人抱著冰，橫臥在路中央。向前走，處處都是阻礙；向後退，胸中充滿鬱悶。真是上天無路，入地無門。如今已經無可奈何了。停頓了很久，（禪師）說：『等到雪融化了，春天自然就到來了。』
定山惟素山主
有僧人問：『達磨（Bodhidharma）的心印（essence of mind），禪師您已經領悟了，請嘗試舉出您的家風（teaching style）給大家看看。』禪師說：『門前有棵高大的松樹，半夜裡杜鵑鳥飛來在樹上啼叫。』
有人問：『什麼是定山（Mount Ding）的境界？』禪師說：『清風吹滿庭院。』（僧人）說：『忽然有客人來了，如何招待？』禪師說：『不要嫌棄冷淡。』於是（禪師）說：『如果討論家風和境界，不容易應對。多見指定處所教它不得自在。』曾經有僧人問大隨（Da Sui）禪師：『什麼是和尚的家風？』大隨說：『紅土上畫簸箕。』又說：『肚子上不貼榜。』且問各位，你們怎麼理解？更有夾山（Jiashan）、雲門（Yunmen）、臨濟（Linji）、風穴（Fengxue）都有這些話，傳播到各處，各自的施設不同。又該怎麼理解？佛法沒有不同的軌跡，殊途同歸。如果要省力容易理解，只要認識自己的家鄉，便能繼承家業，隨處解脫，應用現前。天地同根，萬物一體，這叫做衲僧（monk）的眼睛，綿密不漏一絲一毫。如果對此不明白，只是徒勞地辛苦。』
凈土惟正禪師
有人問：『禪師您以禪師為名，卻不談禪，為什麼呢？』禪師說：『徒勞費口舌，我懶惰，寧願用曲折的方式。只是日夜煩勞萬象為我敷演罷了。言語有窮盡的時候，而此法（dharma）無窮無盡，這就是所謂的造物無盡藏啊。』
靈隱延珊禪師
（禪師）上堂說法。『與各位禪僧一條線索，且看你們如何評論。』佛法，如果水泄不通，就教各位禪僧沒有安身立命的地方。當此之時，祖師佛陀出頭來，也要挨二十棒。』
【English Translation】 English version （The Zen master）ascended the hall. One person held fire, burning himself to ashes. One person embraced ice, lying dead across the road. Advancing, one encounters obstacles everywhere; retreating, one's chest is filled with suffocation. Truly, there is no way to ascend to heaven, no gate to enter the earth. Now, there is nothing to be done. After a long pause, (the Zen master) said: 'Wait until the snow melts away, and naturally spring will arrive.'
Mountain Master Weisu of Mount Ding
A monk asked: 'The mind-seal (essence of mind) of Bodhidharma (達磨), you, Master, have already understood. Please try to present your family style (teaching style) for everyone to see.' The Master said: 'In front of the gate, there is a tall pine tree; in the middle of the night, a cuckoo comes to sing on it.'
Someone asked: 'What is the realm of Mount Ding (定山)?' The Master said: 'A clear breeze fills the courtyard.' (The monk) said: 'If a guest suddenly arrives, how should one treat them?' The Master said: 'Do not dislike the coldness and simplicity.' Then (the Zen master) said: 'If discussing family style and realm, it is not easy to respond. Often, designating a place teaches it to be unable to be at ease.' Once, a monk asked Zen Master Dasui (大隨): 'What is the abbot's family style?' Dasui said: 'Drawing a winnowing fan on red earth.' He also said: 'Not pasting a notice on the belly.' And asks everyone, how do you understand this? Furthermore, Jiashan (夾山), Yunmen (雲門), Linji (臨濟), and Fengxue (風穴) all have these words, spreading to all directions, each with different arrangements. How should one understand this? The Dharma (法) has no different paths; different paths lead to the same return. If you want to save effort and understand easily, just recognize your own hometown, and you will be able to inherit the family business, liberation everywhere, and application will appear before you. Heaven and earth share the same root, and all things are one body. This is called the eye of a monk (衲僧), meticulous and not leaking a single hair. If you do not understand this, you are just toiling in vain.'
Zen Master Weizheng of Pure Land
Someone asked: 'Master, you are named a Zen Master, yet you do not talk about Zen, why?' The Master said: 'It is a waste of words. I am lazy, and would rather use roundabout ways. I just trouble the myriad phenomena day and night to expound for me. Words have an end, but this Dharma (法) is endless, which is the so-called inexhaustible treasury of the Creator.'
Zen Master Yanshan of Lingyin
(The Zen master) ascended the hall. 'Giving you all a single thread, let's see how you discuss it.' The Buddha-dharma (佛法), if it is watertight, then I will teach you all that there is no place to settle down and establish your lives. At this time, even if the ancestral Buddhas come out, they will still receive twenty blows.'
么道。山僧還有過也無。不見世尊生下。周行七步。目顧四方。一手指天。一手指地云。天上天下。惟吾獨尊。雲門。云我當初若見。一棒打殺與狗子吃卻。何以如此貴圖天下大平。且道雲門恁么說話。有佛法道理也無。雖然如此雲門祇具一隻眼。久立珍重。
(會元十卷終)
禪宗正脈卷第五
音釋
謦欬(輕上聲下音慨) 穗(遂) 晷(癸) 嚙(孽音噬也) 鏃(促音矢鏑) 芟(衫) 偵(稱音游偵又問) 爐(盧音韓獹犬也) 瓠(互音匏也) 舶(白音海中大船) 囅(丑忍切大笑㒵) 鄮(茂) 窘(巨隕切迫也) 毳(吹去聲) 迄(黑乙) 覷(趣) 剩(盛) 嶷(逆) 懱揳(滅屑) 雘(烏郭) 譚(談同) 寐(詣) 搘頤(支夷) 湜(寔) 浚(峻音深也) 燼(辛去聲) 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第六
南嶽臨濟宗
臨濟義玄禪師
【頌】初在黃檗會中。行業純一。時睦州為第一座。乃問。上座在此多少時。師曰三年。州曰。曾參問否。師曰。不曾參問。不知問個甚麼。州曰。何不問堂頭和尚。如何是佛法的的大意。師便去問。聲未絕。檗便打。師下來。州曰。問話作么生。師曰。
【現代漢語翻譯】 怎麼說呢。山僧我還有過錯嗎？你們沒看見世尊（釋迦牟尼佛）出生時，行走七步，目光環顧四方，一手指天，一手指地說：『天上天下，唯我獨尊』嗎？雲門文偃禪師說，我當初如果見到（世尊），一棒子打死，餵狗吃掉。為什麼要這樣做？爲了圖天下太平。那麼，雲門文偃禪師這樣說話，有佛法的道理嗎？雖然如此，雲門文偃禪師只具一隻眼。站立很久了，請珍重。
（《會元》十卷終）
《禪宗正脈》卷第五
音釋
謦欬(qǐng kài)：輕聲咳嗽 穗(suì) 晷(guǐ) 嚙(niè)：咬 鏃(zú)：箭頭 芟(shān)：割草 偵(zhēn)：偵察 爐(lú)：獵犬 瓠(hù)：葫蘆 舶(bó)：海中大船 囅(chǎn)：大笑 鄮(mào) 窘(jiǒng)：困迫 毳(cuì)：鳥獸的細毛 迄(qì)：到 覷(qù)：看 剩(shèng)：剩餘 嶷(yì)：特異 懱揳(miè xiè) 雘(huò)：紅色顏料 譚(tán)：同『談』 寐(mèi)：睡 搘頤(zhī yí)：用手托著下巴 湜(shí)：水清澈 浚(jùn)：疏通，深 燼(jìn)：灰燼 卍新續藏第 85 冊 No. 1593 禪宗正脈
《禪宗正脈》卷第六
南嶽臨濟宗
臨濟義玄禪師
【頌】當初在黃檗希運禪師的禪會中，行為純正專一。當時睦州陳尊宿擔任第一座，於是問臨濟義玄禪師：『上座你在這裡多久了？』臨濟義玄禪師回答說：『三年了。』睦州陳尊宿說：『你曾經參問過嗎？』臨濟義玄禪師說：『不曾參問過，不知道要問些什麼。』睦州陳尊宿說：『為什麼不問堂頭和尚（黃檗希運禪師），什麼是佛法的大意？』臨濟義玄禪師便去問。聲音還沒說完，黃檗希運禪師便打。臨濟義玄禪師下來，睦州陳尊宿問：『問話怎麼樣了？』臨濟義玄禪師說：
【English Translation】 What is there to say? Does this mountain monk still have faults? Haven't you seen that when the World-Honored One (Sakyamuni Buddha) was born, he walked seven steps, looked around in all directions, pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am the honored one'? Yunmen (Yunmen Wenyan) said, 'If I had seen him then, I would have struck him dead with a stick and fed him to the dogs. Why do this? To seek great peace for the world.' So, is there Buddhist truth in Yunmen's words? Even so, Yunmen only has one eye. I have been standing for a long time, please take care.
(End of the Ten Volumes of Huiyuan)
The Orthodox Lineage of Chan Buddhism, Volume 5
Pronunciation and Explanation
謦欬 (qǐng kài): light cough 穗 (suì) 晷 (guǐ) 嚙 (niè): to bite 鏃 (zú): arrowhead 芟 (shān): to cut grass 偵 (zhēn): to scout 爐 (lú): hunting dog 瓠 (hù): gourd 舶 (bó): large ship at sea 囅 (chǎn): to laugh loudly 鄮 (mào) 窘 (jiǒng): distressed 毳 (cuì): fine hair of birds and animals 迄 (qì): until 覷 (qù): to look at 剩 (shèng): remaining 嶷 (yì): extraordinary 懱揳 (miè xiè) 雘 (huò): red pigment 譚 (tán): same as '談' (to talk) 寐 (mèi): to sleep 搘頤 (zhī yí): to support the chin with the hand 湜 (shí): clear water 浚 (jùn): to dredge, deep 燼 (jìn): ashes 卍 New Supplement to the Buddhist Canon, Volume 85, No. 1593, The Orthodox Lineage of Chan Buddhism
The Orthodox Lineage of Chan Buddhism, Volume 6
Nanyue Linji School
Linji Yixuan (Rinzai Gigen) Zen Master
[Verse] Initially, he was in the assembly of Huangbo (Huangbo Xiyun), his conduct pure and focused. At that time, Muzhou (Chen Zunsu) was the first seat, and he asked Linji Yixuan, 'How long have you been here, senior monk?' Linji Yixuan replied, 'Three years.' Muzhou said, 'Have you ever inquired?' Linji Yixuan said, 'I have never inquired, I don't know what to ask.' Muzhou said, 'Why don't you ask the abbot (Huangbo Xiyun), what is the great meaning of the Buddha-dharma?' Linji Yixuan then went to ask. Before the sound had ceased, Huangbo struck him. Linji Yixuan came down, and Muzhou asked, 'How was the inquiry?' Linji Yixuan said:
某甲問聲未絕。和尚便打。某甲不會。州曰。但更去問。師又問。檗又打。如是三度問。三度被打。師白州曰。早承激勸問法。累蒙和尚賜棒。自恨障緣。不領深旨。今且辭去。州云。汝若去。須辭和尚了去。師禮拜退。州先到黃檗處曰。問話上座。雖是後生。卻甚奇特。若來辭。方便接伊。已后為一株大樹。覆蔭天下人去在。師來日辭黃檗。檗曰。不須他去。祇往高安灘頭。參大愚。必為汝說。師到大愚。愚曰。甚處來。師曰。黃檗來。愚曰。黃檗有何言句。師曰。某甲三度問佛法的的大意。三度被打。不知某甲有過無過。愚曰。黃檗與么老婆心切。為汝得徹困。更來這裡問有過無過。師于言下大悟。乃曰。元來黃檗佛法無多子。愚搊住曰。這尿床鬼子。適來道有過無過。如今卻道黃檗佛法無多子。你見個甚麼道理。速道速道。師于大愚肋下筑三拳。愚拓開曰。汝師黃檗。非幹我事。師辭大愚。卻回黃檗。檗見便問。這漢來來去去。有甚了期。師曰。祇為老婆心切。便人事了。侍立。檗問。甚處去來。師曰。昨蒙和尚慈旨。令參大愚去來。檗曰。大愚有何言句。師舉前話。檗曰。大愚老漢饒舌。待來痛與一頓。師曰。說甚待來。即今便打。隨後便掌。檗曰。這風顛漢。來這裡捋虎鬚。師便喝。檗喚侍者曰。引這風顛
漢。參堂去(溈山舉問仰山。臨濟當時得大愚力。得黃檗力。仰云。非但騎虎頭。亦解把虎尾)。
【頌】師普請鋤地次。見黃檗來。拄钁而立。檗曰。這漢困那。師曰。钁也未舉。困個甚麼。檗便打。師接住棒一送送倒。檗呼維那。扶我起來。維那扶起曰。和尚爭容得這風顛漢無禮。檗才起。便打維那。師钁地曰。諸方火葬。我這裡活埋(溈山問仰山。黃檗打維那意作么生。仰云。正賊走卻。邏贓人吃棒)。
○師一日在僧堂里睡。檗入常見。以拄杖打板頭一下。師舉首見是檗。卻又睡。檗又打板頭一下。卻往上間。見首座坐禪。乃曰。下間後生卻坐禪。汝在這裡妄想作么。座曰。這老漢作甚麼。檗又打板頭一下。便出去(溈山舉問仰山。只如黃檗意作么生。仰云。兩彩一賽)。
【頌】師栽松次。檗曰。深山裡。栽許多松作甚麼。師曰。一與山門作境致。二與後人作標榜。道了將钁頭𡎺地三下。檗曰。雖然如是。子也吃吾三十棒了也。師又𡎺地三下。噓一噓。檗曰。吾宗到汝。大興於此(溈山舉問仰山。黃檗當時只囑臨濟一人。更有人在。仰云有。只是年代深遠。不欲舉似和尚。溈云。雖然如是。吾亦要知。汝但舉看。仰云。一人指南。吳越令行。遇大風即止)。
○黃檗因入廚下。問
【現代漢語翻譯】 現代漢語譯本： 漢。參堂去（溈山（溈山）舉例問仰山（仰山）。臨濟（臨濟）當時得到大愚（大愚）的力量，得到黃檗（黃檗）的力量。仰山（仰山）說：『不只是騎在虎頭上，也懂得抓住虎尾。』）。 【頌】師父帶領大家普請鋤地的時候，見到黃檗（黃檗）過來，便拄著鋤頭站立。黃檗（黃檗）說：『這漢子累了嗎？』師父說：『鋤頭還沒舉起來，累什麼？』黃檗（黃檗）便打他。師父接住棒子一送，黃檗（黃檗）便倒地。黃檗（黃檗）呼喚維那（維那），『扶我起來。』維那（維那）扶起他說：『和尚怎麼能容忍這瘋癲漢子無禮？』黃檗（黃檗）剛起來，便打維那（維那）。師父鋤地說道：『其他地方都是火葬，我這裡是活埋。』（溈山（溈山）問仰山（仰山）：『黃檗（黃檗）打維那（維那）是什麼意思？』仰山（仰山）說：『正賊跑掉了，抓贓的人卻捱了打。』）。 師父有一天在僧堂里睡覺，黃檗（黃檗）進來看見了，用拄杖打了一下板頭。師父抬起頭看見是黃檗（黃檗），又睡下了。黃檗（黃檗）又打了一下板頭，然後往上間走去，看見首座在坐禪，便說：『下間後生卻在坐禪，你在這裡妄想什麼？』首座說：『這老漢做什麼？』黃檗（黃檗）又打了一下板頭，便出去了（溈山（溈山）問仰山（仰山）：『黃檗（黃檗）的意思是什麼？』仰山（仰山）說：『兩彩一賽。』）。 【頌】師父栽松樹的時候，黃檗（黃檗）說：『深山裡，栽這麼多松樹做什麼？』師父說：『一是給山門作景緻，二是給後人作榜樣。』說完將鋤頭𡎺地三下。黃檗（黃檗）說：『雖然如此，你也吃我三十棒了。』師父又𡎺地三下，噓一噓。黃檗（黃檗）說：『我的宗派傳到你這裡，將會大興於此。』（溈山（溈山）問仰山（仰山）：『黃檗（黃檗）當時只囑咐了臨濟（臨濟）一人，還有其他人在嗎？』仰山（仰山）說：『有，只是年代深遠，不想告訴和尚。』溈山（溈山）說：『雖然如此，我也要知道。你但說來聽聽。』仰山（仰山）說：『一人指南，吳越令行，遇大風即止。』）。 黃檗（黃檗）因為進入廚房，問
【English Translation】 English version: Han. Going to the meditation hall (Weishan (溈山) raised a question to Yangshan (仰山). Linji (臨濟) at that time obtained the power of Dayu (大愚), obtained the power of Huangbo (黃檗). Yangshan (仰山) said, 'Not only riding the tiger's head, but also knowing how to grab the tiger's tail.'). [Verse] When the master was leading everyone to hoe the ground, he saw Huangbo (黃檗) coming, so he stood with his hoe. Huangbo (黃檗) said, 'Is this fellow tired?' The master said, 'The hoe hasn't even been lifted, what's there to be tired about?' Huangbo (黃檗) then hit him. The master caught the staff and pushed, and Huangbo (黃檗) fell. Huangbo (黃檗) called out to the director, 'Help me up.' The director helped him up and said, 'How can the abbot tolerate this crazy fellow's rudeness?' As soon as Huangbo (黃檗) got up, he hit the director. The master hoed the ground and said, 'Other places cremate, but here I bury alive.' (Weishan (溈山) asked Yangshan (仰山), 'What did Huangbo (黃檗) mean by hitting the director?' Yangshan (仰山) said, 'The real thief ran away, but the one searching for the stolen goods got beaten.'). One day, the master was sleeping in the monks' hall. Huangbo (黃檗) came in and saw him, and struck the head of the board with his staff. The master raised his head and saw that it was Huangbo (黃檗), and then went back to sleep. Huangbo (黃檗) struck the head of the board again, and then went to the upper room and saw the head monk meditating, and said, 'The young fellow in the lower room is meditating, what are you fantasizing about here?' The head monk said, 'What is this old man doing?' Huangbo (黃檗) struck the head of the board again, and then left (Weishan (溈山) asked Yangshan (仰山), 'What did Huangbo (黃檗) mean?' Yangshan (仰山) said, 'Two colors, one match.'). [Verse] When the master was planting pine trees, Huangbo (黃檗) said, 'In the deep mountains, what are you planting so many pine trees for?' The master said, 'One is to create scenery for the mountain gate, and the other is to set an example for future generations.' After saying that, he slammed the hoe on the ground three times. Huangbo (黃檗) said, 'Even so, you have taken thirty blows from me.' The master slammed the hoe on the ground three more times and sighed. Huangbo (黃檗) said, 'My sect will greatly flourish here with you.' (Weishan (溈山) asked Yangshan (仰山), 'Huangbo (黃檗) only entrusted Linji (臨濟) at that time, were there others?' Yangshan (仰山) said, 'Yes, but the era is too distant, I don't want to tell the abbot.' Weishan (溈山) said, 'Even so, I still want to know. Just tell me.' Yangshan (仰山) said, 'One person points the way, the orders of Wu and Yue are carried out, but it stops when encountering a great wind.'). Huangbo (黃檗) entered the kitchen and asked
飯頭作甚麼。頭曰。揀眾僧飯米。檗曰。一頓吃多少。頭曰。二石五。檗曰。莫太多麼。頭曰。猶恐少在。檗便打。頭舉似師。師曰。我與汝勘這老漢。才到侍立。檗舉前話。師曰。飯頭不會。請和尚代一轉語。檗曰。汝但舉。師曰。莫太多麼。檗曰。來日更吃一頓。師曰。說甚麼來日。即今便吃。隨後打一掌。檗曰。這風顛漢。又來這裡捋虎鬚。師喝一喝便出去(溈山舉問仰山。此二尊宿。意作么生。仰山云。和尚作么生。溈山云。養子方知父慈。仰山云。不然。溈山云。子又作么生。仰山云。大似勾賊破家)。
○師辭黃檗。檗曰。甚處去。師曰。不是河南。便歸河北。檗便打。師約住與一掌。檗大笑。乃喚侍者。將百丈先師。禪板幾案來。師曰。侍者將火來。檗曰不然。子但將去。已後坐斷天下人舌頭去在。
○師為黃檗馳書至溈山。與仰山語次。仰曰。老兄向後北去有個住處。師曰。豈有與么事。仰曰但去。已後有一人佐輔汝。此人祇是有頭無尾。有始無終(懸記普化)。
○師后住鎮州臨濟學侶雲集。一日謂普化克符二上座曰。我欲於此建立黃檗宗旨。汝且成褫我。二人珍重下去。三日後普化卻上來問。和尚三日前說甚麼。師便打。三日後克符上來問。和尚前日打普化作甚麼。師亦打。
【現代漢語翻譯】 現代漢語譯本 飯頭（負責僧眾飲食的人）做什麼？飯頭說：『揀選眾僧的飯米。』黃檗（人名）問：『一頓吃多少？』飯頭說：『二石五。』黃檗說：『莫不是太多了嗎？』飯頭說：『還恐怕不夠呢。』黃檗便打了他。飯頭把這件事告訴了師父（指臨濟義玄）。師父說：『我和你一起去勘驗這老漢。』剛到黃檗處侍立，黃檗提起之前的事。師父說：『飯頭不會說話，請和尚（指黃檗自己）代他說一句。』黃檗說：『你但說。』師父說：『莫不是太多了嗎？』黃檗說：『來日更吃一頓。』師父說：『說什麼來日，現在就吃！』隨後打了他一掌。黃檗說：『這風顛漢，又來這裡捋虎鬚。』師父喝了一聲便出去了（溈山（人名）舉這件事問仰山（人名）：這兩位尊宿，意圖是什麼？仰山說：『和尚您覺得怎麼樣？』溈山說：『養了兒子才知道父親的慈愛。』仰山說：『不然。』溈山說：『你又覺得怎麼樣？』仰山說：『很像勾結賊人來敗壞家業』）。 臨濟義玄辭別黃檗。黃檗問：『去哪裡？』臨濟義玄說：『不是去河南，便回河北。』黃檗便打了他。臨濟義玄攔住黃檗也打了他一掌。黃檗大笑，於是叫侍者把百丈先師的禪板幾案拿來。臨濟義玄說：『侍者拿火來。』黃檗說：『不然，你只管拿去，以後用來堵住天下人的嘴巴。』 臨濟義玄為黃檗送信到溈山，與仰山談話時，仰山說：『老兄以後北去有個住處。』臨濟義玄說：『哪有這樣的事？』仰山說：『只管去，以後會有一個人佐助你，這個人只是有頭無尾，有始無終（預言普化（人名））。』 臨濟義玄後來住在鎮州臨濟，學侶雲集。一日對普化、克符兩位上座說：『我想要在這裡建立黃檗的宗旨，你們且來成就或譭謗我。』兩人應聲退下。三天後普化卻上來問：『和尚三天前說什麼？』臨濟義玄便打了他。三天後克符上來問：『和尚前日打普化做什麼？』臨濟義玄也打了他。
【English Translation】 English version What is the rice head (person in charge of monks' meals) doing? The rice head said, 'Selecting rice for the monks' meals.' Huangbo (person's name) asked, 'How much do you eat in one meal?' The rice head said, 'Two stones and five.' Huangbo said, 'Isn't that too much?' The rice head said, 'I'm still afraid it's not enough.' Huangbo then hit him. The rice head told the master (referring to Linji Yixuan) about this. The master said, 'I will go with you to investigate this old man.' Just as he arrived at Huangbo's place and stood in attendance, Huangbo brought up the previous matter. The master said, 'The rice head doesn't know how to speak, please let the monk (referring to Huangbo himself) say a word for him.' Huangbo said, 'You just say it.' The master said, 'Isn't that too much?' Huangbo said, 'Eat another meal tomorrow.' The master said, 'What are you talking about tomorrow, eat it now!' Then he slapped him. Huangbo said, 'This crazy man, he's here again to stroke the tiger's whiskers.' The master shouted and went out (Weishan (person's name) raised this matter to ask Yangshan (person's name): What is the intention of these two venerable monks? Yangshan said, 'What do you think, Master?' Weishan said, 'Only when you raise a son do you know the father's love.' Yangshan said, 'No.' Weishan said, 'What do you think?' Yangshan said, 'It's very much like colluding with thieves to ruin the family'). Linji Yixuan bid farewell to Huangbo. Huangbo asked, 'Where are you going?' Linji Yixuan said, 'If I'm not going to Henan, then I'll return to Hebei.' Huangbo then hit him. Linji Yixuan stopped Huangbo and also slapped him. Huangbo laughed loudly, and then called the attendant to bring the meditation board and desk of the former master Baizhang. Linji Yixuan said, 'Attendant, bring the fire.' Huangbo said, 'No, you just take it, and you can use it to shut the mouths of all the people in the world later.' Linji Yixuan sent a letter for Huangbo to Weishan. While talking with Yangshan, Yangshan said, 'Brother, you will have a place to live in the north later.' Linji Yixuan said, 'How can there be such a thing?' Yangshan said, 'Just go, and there will be someone to assist you later. This person only has a head and no tail, a beginning and no end (predicting Puhua (person's name)).' Later, Linji Yixuan lived in Linji, Zhenzhou, and the students gathered. One day, he said to the two senior monks Puhua and Kefu, 'I want to establish the Huangbo's doctrine here, you should either help me succeed or slander me.' The two responded and withdrew. Three days later, Puhua came up and asked, 'What did the master say three days ago?' Linji Yixuan then hit him. Three days later, Kefu came up and asked, 'What did the master hit Puhua for the other day?' Linji Yixuan also hit him.
至晚小參曰。有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪(問答語具在克符章)。
○僧問。如何是真佛真法真道。乞師開示。師曰。佛者心清凈是。法者心光明是。道者處處無礙凈光是。三即一。皆是空名而無實有。如真正作道人。唸唸心不間斷。自達磨大師從西土來。祇是覓個不受人惑底人。后遇二祖。一言便了。始知從前虛用工夫。山僧今日見處。與祖佛不別。若第一句中薦得。堪與祖佛為師。若第二句中薦得。堪與人天為師。若第三句中薦得。自救不了。僧便問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。但看棚頭弄傀儡抽牽全。藉里頭人。乃曰。大凡演唱宗乘。一句中須具三玄門。一玄門須具三要。有權有實。有照有用。汝等諸人。作么生會。師謂僧曰。有時一喝如金剛王寶劍。有時一喝如踞地師子。有時一喝如探竿影草。有時一喝不作一喝用。汝作么生會。僧擬議。師便喝。
○示眾。參學之人。大鬚子細。如賓主相見。便有言論往來。或應物現形。或全體作用。或機權喜怒。或現半身。或乘師子。或乘象王。如有真正學人便喝。先拈出一個膠盆子。善知識不辨是
【現代漢語翻譯】 現代漢語譯本 至晚小參時說：『有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪。』（問答語都記載在克符章中）。
有僧人問：『什麼是真佛、真法、真道？請師父開示。』師父說：『佛，就是心清凈；法，就是心光明；道，就是處處無礙的凈光。三者實為一體，都是空名而無實體。如果真正做道人，唸唸之間心不間斷，自然會明白。達摩大師從西土（指印度）來，只是爲了尋找一個不受人迷惑的人。後來遇到二祖慧可，一句話就明白了，才知道從前虛費工夫。我今天所見到的，與祖佛沒有差別。如果在第一句中領悟，可以做祖佛的老師；如果在第二句中領悟，可以做人天的老師；如果在第三句中領悟，自身都難以救度。』僧人便問：『什麼是第一句？』師父說：『三要印開朱點窄，未容擬議主賓分。』（三要：臨濟宗的三玄三要；朱點：比喻關鍵處）問：『什麼是第二句？』師父說：『妙解豈容無著問，漚和爭負截流機。』（漚和：比喻細微處）問：『什麼是第三句？』師父說：『但看棚頭弄傀儡，抽牽全藉里頭人。』於是說：『大凡演說宗乘，一句中必須具備三玄門，一玄門必須具備三要，有權有實，有照有用。你們這些人，怎麼理解？』師父對僧人說：『有時一喝如金剛王寶劍，有時一喝如踞地師子，有時一喝如探竿影草，有時一喝不作一喝用。你們怎麼理解？』僧人猶豫不決，師父便喝。
開示大眾：參學的人，必須非常仔細。如同賓主相見，便有言論往來，或者應物現形，或者全體作用，或者機權喜怒，或者現半身，或者乘師子，或者乘象王。如有真正學人便喝，先拿出一個膠盆子，善知識不辨是
【English Translation】 English version During the evening assembly, the master said: 'Sometimes one seizes the person but not the environment; sometimes one seizes the environment but not the person; sometimes one seizes both person and environment; sometimes one seizes neither person nor environment.' (The dialogues are all recorded in the Ke Fu chapter).
A monk asked: 'What is the true Buddha, the true Dharma, the true Dao? Please enlighten me, Master.' The master said: 'Buddha is the purity of mind; Dharma is the light of mind; Dao is the unobstructed pure light everywhere. The three are one, all being empty names without real substance. If one truly practices the Dao, with uninterrupted mindfulness, one will naturally understand. Bodhidharma (達磨大師) came from the Western Land (西土, referring to India) simply to find someone who would not be deluded by others. Later, he met the Second Patriarch Huike (二祖慧可), and understood with a single word, realizing that his previous efforts were in vain. What I see today is no different from the Buddhas and Patriarchs. If you understand the first phrase, you can be a teacher of Buddhas and Patriarchs; if you understand the second phrase, you can be a teacher of humans and devas; if you understand the third phrase, you cannot even save yourself.' The monk then asked: 'What is the first phrase?' The master said: 'When the three essentials (三要, Three Essentials of the Linji School) are imprinted, the red dot is narrow, not allowing for deliberation between host and guest.' Asked: 'What is the second phrase?' The master said: 'How can subtle understanding allow for questions without attachment? How can duckweed compete with the machine that cuts off the flow?' (漚和, duckweed, metaphor for trivial matters). Asked: 'What is the third phrase?' The master said: 'Just look at the puppets on the stage, all the pulling and drawing depends on the person inside.' Then he said: 'Generally speaking, when expounding the teachings of the school, one phrase must contain the three mysterious gates (三玄門), and one mysterious gate must contain the three essentials, with skillful means and reality, with illumination and function. How do you all understand this?' The master said to the monks: 'Sometimes a shout is like the Vajra King's precious sword; sometimes a shout is like a lion crouching on the ground; sometimes a shout is like probing the grass with a pole; sometimes a shout is not used as a shout. How do you understand this?' The monk hesitated, and the master shouted.
Instructing the assembly: Those who study must be very careful. Like a host and guest meeting, there is verbal exchange, or responding to things by manifesting forms, or the entire body functioning, or skillful means of joy and anger, or manifesting half the body, or riding a lion, or riding an elephant king. If there is a true student, he will shout, first taking out a glue pot, and the good teacher will not recognize it.
境。便上他境上。作模作樣。便被學人又喝。前人不肯放下。此是膏肓之病。不堪醫治。喚作賓看主。或是善知識不拈出物。祇隨學人問處即奪。學人被奪。抵死不肯放。此是主看賓。或有學人。應一個清凈境。出善知識前。知識辨得是境。把得拋向坑裡。學人言大好善知識。知識即云咄哉。不識好惡。學人便禮拜。此喚作主看主。或有學人。披枷帶鎖。出善知識前。知識更與安一種枷鎖。學人歡喜。彼此不辨。喚作賓看賓。大德。山僧所舉。皆是辨魔揀異。知其邪正。
○師問洛浦。從上來一人行棒。一人行喝。阿那個親。曰總不親。師曰。親處作么生。浦便喝。師乃打。
【頌】上堂。有一人論劫在途中。不離家舍。有一人離家舍。不在途中。那個合受人天供養。
【頌】師問院主。甚處去來。曰州中糶黃米來。師曰。糶得盡么。主曰。糶得盡。師以拄杖畫一畫曰。還糶得這個么。主便喝。師便打。典座至。師舉前話。座曰。院主不會和尚意。師曰。你又作么生。座禮拜。師亦打。
○上堂。一人在孤峰頂上。無出身路。一人在十字街頭。亦無向背。且道那個在前。那個在後。不作維摩詰。不作傅大士。珍重。
○有一老宿參。便問。禮拜即是。不禮拜即是。師便喝。宿便拜。師
【現代漢語翻譯】 現代漢語譯本： 境。便到他的境界上，裝模作樣。便被學人又喝斥。前人不肯放下，這是膏肓之病，無法醫治。叫做賓看主，或是善知識（Kalyana-mitra，指 духовный друг）不拈出事物，只是隨著學人提問的地方就奪取。學人被奪取，拚死也不肯放，這是主看賓。或者有學人，應對一個清凈的境界，到善知識面前，知識辨別出是境界，把它拋向坑裡。學人說大好善知識。知識就說咄哉，不識好壞。學人便禮拜，這叫做主看主。或者有學人，披枷帶鎖，到善知識面前，知識更給他安一種枷鎖，學人歡喜，彼此不辨，叫做賓看賓。大德，山僧所舉，都是辨別魔境，揀擇差異，知道其邪正。 師父問洛浦，『從上來一人行棒，一人行喝，阿哪個親？』洛浦說：『總不親。』師父說：『親處作么生？』洛浦便喝，師父就打。 【頌】上堂。有一個人論劫都在途中，不離家舍。有一個人離家舍，不在途中。且說哪個合受人天供養？ 【頌】師父問院主：『甚處去來？』回答說：『州中糶黃米來。』師父說：『糶得盡么？』院主說：『糶得盡。』師父用拄杖畫一畫說：『還糶得這個么？』院主便喝，師父便打。典座至，師父舉前話，典座說：『院主不會和尚意。』師父說：『你又作么生？』典座禮拜，師父也打。 上堂。一人在孤峰頂上，無出身路。一人在十字街頭，亦無向背。且道那個在前，那個在後？不作維摩詰（Vimalakirti，佛教在家菩薩），不作傅大士（指傅翕，南北朝時期居士）。珍重。 有一老宿參拜，便問：『禮拜即是，不禮拜即是？』師父便喝，老宿便拜，師父便打。
【English Translation】 English version: Realm. Then he goes to his realm, acting pretentious. Then he is shouted at again by the student. The former person is unwilling to let go, this is a disease in the vitals, incurable. It's called the guest looking at the host, or a Kalyana-mitra (spiritual friend) does not bring out things, but just seizes wherever the student asks. The student is seized, and refuses to let go at death, this is the host looking at the guest. Or there is a student, responding to a pure realm, coming before the Kalyana-mitra, the teacher discerns it is a realm, and throws it into the pit. The student says, 'Great Kalyana-mitra.' The teacher then says, 'Shame on you, not knowing good from bad.' The student then bows, this is called the host looking at the host. Or there is a student, wearing a cangue and chains, coming before the Kalyana-mitra, the teacher gives him another kind of cangue and chains, the student is happy, not distinguishing each other, it's called the guest looking at the guest. Virtuous ones, what this mountain monk has mentioned are all distinguishing demonic realms, choosing differences, knowing their evil and righteousness. The master asked Luopu, 'From the beginning, one person wields the stick, one person shouts, which one is closer?' Luopu said, 'Neither is close.' The master said, 'What about the place of closeness?' Luopu then shouted, and the master then struck. [Verse] Ascending the hall. There is a person who is on the road for kalpas (aeons), not leaving home. There is a person who leaves home, not on the road. Tell me, which one deserves the offerings of gods and humans? [Verse] The master asked the monastery director, 'Where have you been?' He replied, 'I went to the town to sell yellow rice.' The master said, 'Did you sell it all?' The director said, 'I sold it all.' The master drew a line with his staff and said, 'Can you sell this too?' The director then shouted, and the master then struck. The cook arrived, and the master mentioned the previous conversation. The cook said, 'The director does not understand the abbot's intention.' The master said, 'What about you?' The cook bowed, and the master also struck. Ascending the hall. One person is on the peak of a solitary mountain, with no way out. One person is at the crossroads, also with no front or back. Tell me, which one is in front, which one is behind? Not acting as Vimalakirti (Buddhist lay person), not acting as Fu Dashi (Fu Xi, a lay Buddhist during the Southern and Northern Dynasties (420-589)). Treasure this. There was an old monk who came to visit and asked, 'Is bowing right, or is not bowing right?' The master then shouted, the old monk then bowed, and the master then struck.
曰。好個草賊。宿曰。賊賊。便出去。師曰。莫道無事好。時首座侍立。師曰。還有過也無。座曰有。師曰。賓家有過。主家有過。曰二俱有過。師曰。過在甚麼處。座便出去。師曰。莫道無事好(南泉聞云。官馬相踏)。
【頌】師到京行化。至一家門首曰。家常添缽。有婆曰。太無厭生。師曰。飯也未曾得。何言太無厭生。婆便閉卻門。
【頌】師升堂。有僧出。師便喝。僧亦喝。便禮拜。師便打。
【頌】趙州遊方。到院。在後架洗腳次。師便問。如何是祖師西來意。州曰。恰遇山僧洗腳。師近前作聽勢。州曰。會即便會。啖啄作甚麼。師便歸方丈。州曰。三十年行腳。今日錯為人下注腳。
○師應機。多用喝。會下參徒。亦學師喝。師曰。汝等總學我喝。我今問汝。有一人從東堂出。一人從西堂出。兩人齊喝一聲。這裡分得賓主么。汝且作么生分。若分不得。已后不得學老僧喝。
○示眾。我有時先照後用。有時先用后照。有時照用同時。有時照用不同時。先照後用有人在。先用后照有法在。照用同時。驅耕夫之牛。奪饑人之食。敲骨取髓。痛下針錐。照用不同時。有問有答。立賓立主。合水和泥。應機接物。若是過量人。向未舉已前。撩起便行。猶較些子。
○師行
【現代漢語翻譯】 現代漢語譯本： （僧人）說：『好一個草寇。』（趙）宿說：『賊！賊！』便出去了。南泉（指趙州禪師的老師）說：『不要說沒事就好。』當時首座（寺院中的高級僧職）侍立在旁，（南泉）說：『還有過失嗎？』首座說：『有。』（南泉）說：『賓客有過失，主人有過失？』首座說：『兩者都有過失。』（南泉）說：『過失在什麼地方？』首座便出去了。（南泉）說：『不要說沒事就好。』（南泉聽到后說：『官馬互相踐踏。』）
【頌】（南泉）禪師到京城弘法，到一家門口說：『家常便飯添一碗。』有位老婦人說：『太不知滿足了。』（南泉）說：『飯還沒得到，怎麼說太不知滿足？』老婦人便把門關上了。
【頌】（南泉）禪師升座說法，有僧人出來，（南泉）便喝斥。僧人也喝斥，便禮拜。（南泉）便打他。
【頌】趙州（趙州禪師）雲遊，來到（南泉）寺院，在後院架子上洗腳。（南泉）便問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』趙州說：『恰好遇到山僧洗腳。』（南泉）走近作傾聽的樣子。趙州說：『會了就馬上會了，裝模作樣幹什麼？』（南泉）便回方丈（寺院住持的住所）。趙州說：『三十年行腳，今天錯為人作了註解。』
○（南泉）禪師應機說法，多用喝斥。寺院裡的參禪者，也學（南泉）禪師喝斥。（南泉）說：『你們都學我喝斥，我現在問你們，有一個人從東堂出來，一個人從西堂出來，兩個人一起喝一聲，這裡分得出賓主嗎？你們要怎麼分？如果分不出來，以後不許學老僧喝斥。』
○（南泉）禪師開示大眾：『我有時先照後用，有時先用后照，有時照用同時，有時照用不同時。先照後用，是有人在。先用后照，是有法在。照用同時，是搶走農夫耕田的牛，奪走飢餓之人的食物，敲骨取髓，痛下針錐。照用不同時，是有問有答，設立賓主，合水和泥，應機接物。如果是超越常人的人，在（問題）還沒提出之前，撩起便走，還算好些。』
○（南泉）禪師出行
【English Translation】 English version: (A monk) said, 'What a fine grass thief.' Su (Zhao Su) said, 'Thief! Thief!' and then went out. Nanquan (referring to Zhao Zhou's teacher) said, 'Don't say it's good if nothing happens.' At that time, the head seat (a high-ranking monastic position) was standing by. (Nanquan) said, 'Is there still a fault?' The head seat said, 'Yes.' (Nanquan) said, 'Does the guest have a fault? Does the host have a fault?' The head seat said, 'Both have faults.' (Nanquan) said, 'Where is the fault?' The head seat then went out. (Nanquan) said, 'Don't say it's good if nothing happens.' (Nanquan heard and said, 'Official horses trample each other.')
[Verse] (Nanquan) Zen Master went to the capital to propagate the Dharma, and arrived at the door of a house and said, 'Add a bowl of ordinary meal.' An old woman said, 'Too insatiable.' (Nanquan) said, 'I haven't even gotten the rice yet, how can you say I'm too insatiable?' The old woman then closed the door.
[Verse] (Nanquan) Zen Master ascended the platform to preach, and a monk came out. (Nanquan) then shouted. The monk also shouted, and then bowed. (Nanquan) then hit him.
[Verse] Zhao Zhou (Zhao Zhou Zen Master) was traveling and arrived at the (Nanquan) monastery, washing his feet by the rack in the back courtyard. (Nanquan) then asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' Zhao Zhou said, 'Just happened to meet this mountain monk washing his feet.' (Nanquan) moved closer as if to listen. Zhao Zhou said, 'If you understand, then understand immediately, what are you pretending to do?' (Nanquan) then returned to his abbot's room (the residence of the abbot of the monastery). Zhao Zhou said, 'Thirty years of traveling, today I mistakenly made a commentary for someone else.'
○ (Nanquan) Zen Master often used shouts in his responsive teachings. The Chan practitioners in the monastery also learned to shout like (Nanquan) Zen Master. (Nanquan) said, 'You all learn to shout like me. Now I ask you, if one person comes out from the east hall and another person comes out from the west hall, and the two of them shout together, can you distinguish between guest and host here? How would you distinguish them? If you cannot distinguish them, you are not allowed to learn to shout like this old monk in the future.'
○ (Nanquan) Zen Master instructed the assembly: 'Sometimes I illuminate first and then use, sometimes I use first and then illuminate, sometimes illumination and use are simultaneous, and sometimes illumination and use are not simultaneous. To illuminate first and then use is to have someone present. To use first and then illuminate is to have a Dharma present. To illuminate and use simultaneously is to steal the farmer's ox and snatch the food of the hungry, to crack the bones and extract the marrow, to inflict sharp needles with pain. To illuminate and use at different times is to have questions and answers, to establish guest and host, to mix water and mud, to respond to situations and receive beings. If one is a person beyond the ordinary, before the (question) is even raised, he lifts up and leaves, which is still somewhat better.'
○ (Nanquan) Zen Master travels
腳時。到龍光。值上堂。師出問。不展鋒铓。如何得勝。光據坐。師曰。大善知識。豈無方便。光瞪目曰。嗄。師以手指曰。這老漢今日敗闕也。
○次到三峰平和尚處。平問甚處來。師曰。黃檗來。平曰。黃檗有何言句。師曰。金牛昨夜遭塗炭。直至如今不見蹤。平曰。金風吹玉管。那個是知音。師曰。直透萬重關。不住青霄內。平曰。子這一問太高生。師曰。龍生金鳳子。衝破碧琉璃。平曰。且坐喫茶。又問。近離甚處。師曰龍光。平曰。龍光近日如何。師便出去。
○麻谷問。十二面觀音。那個是正面。師下禪床擒住曰。十二面觀音甚處去也。速道速道。谷轉身擬坐。師便打。谷接住棒。相捉歸方丈。
○上堂。僧問。如何是佛法大意。師豎起拂子。僧便喝。師便打。又僧問。如何是佛法大意。師亦豎拂子。僧便喝。師亦喝。僧擬議。師便打。乃曰。大眾。夫為法者。不避喪身失命。我于黃檗先師處。三度問佛法的的大意。三度被打。如蒿枝拂相似。如今更思一頓。誰為下手。時有僧出曰。某甲下手。師度與拄杖。僧擬接。師便打。
【頌】同普化赴施主齋次。師問。毛吞巨海。芥納須彌。為復是神通妙用。為復是法爾如然。化趯倒飯床。師曰。太粗生。曰這裡是甚麼所在。說粗說細
【現代漢語翻譯】 現代漢語譯本：
到龍光禪寺時，正趕上住持上堂說法。臨濟義玄禪師出來問道：『不展示鋒芒，如何才能得勝？』龍光禪師就地安坐。臨濟義玄禪師說：『真是大善知識啊！難道沒有方便之法嗎？』龍光禪師瞪大眼睛說：『嗄！』臨濟義玄禪師用手指著他說：『這老漢今天失敗了。』 接著到三峰平和尚處。平和尚問：『從哪裡來？』臨濟義玄禪師說：『從黃檗禪寺來。』平和尚問：『黃檗禪寺有什麼言語開示？』臨濟義玄禪師說：『金牛昨夜遭塗炭，直至如今不見蹤。』平和尚說：『金風吹玉管，哪個是知音？』臨濟義玄禪師說：『直透萬重關，不住青霄內。』平和尚說：『你這一問太高妙了。』臨濟義玄禪師說：『龍生金鳳子，衝破碧琉璃。』平和尚說：『請坐喝茶。』又問：『最近離開哪裡？』臨濟義玄禪師說：『龍光禪寺。』平和尚問：『龍光禪寺近日如何？』臨濟義玄禪師便出去了。 麻谷禪師問：『十二面觀音（Avalokiteśvara，佛教菩薩）中，哪個是正面？』臨濟義玄禪師走下禪床擒住麻谷禪師說：『十二面觀音（Avalokiteśvara，佛教菩薩）到哪裡去了？快說快說！』麻谷禪師轉身想要坐下，臨濟義玄禪師便打他。麻谷禪師接住棒子，兩人互相扭打著回到方丈室。 上堂說法時，有僧人問：『如何是佛法大意？』臨濟義玄禪師豎起拂子。僧人便喝。臨濟義玄禪師便打他。又有僧人問：『如何是佛法大意？』臨濟義玄禪師也豎起拂子。僧人便喝。臨濟義玄禪師也喝。僧人猶豫不決，臨濟義玄禪師便打他。於是說：『各位，作為求法的人，不應害怕喪身失命。我在黃檗（生卒年不詳）先師處，三次問佛法的大意，三次被打，像蒿枝拂過一樣。如今還想再挨一頓打，誰來下手？』當時有個僧人出來說：『我來下手。』臨濟義玄禪師遞給他拄杖。僧人想要接，臨濟義玄禪師便打他。 【頌】與普化（生卒年不詳）一同去施主家應齋。臨濟義玄禪師問：『毛吞巨海，芥納須彌（Mount Sumeru，佛教宇宙觀中的聖山），是神通妙用，還是法爾如然？』普化（生卒年不詳）踢翻飯桌。臨濟義玄禪師說：『太粗魯了。』普化（生卒年不詳）說：『這裡是什麼地方？說什麼粗細！』
【English Translation】 English version:
When he arrived at Longguang Monastery, it was time for the abbot's Dharma talk. Master Linji Yixuan came out and asked, 'Without displaying your sharp edge, how can you win?' The Longguang abbot sat down where he was. Master Linji Yixuan said, 'Truly a great wise person! Do you have no expedient means?' The Longguang abbot glared and said, 'Ah!' Master Linji Yixuan pointed at him and said, 'This old man has failed today.' Next, he went to the place of Abbot Sanfeng Ping. Ping asked, 'Where do you come from?' Master Linji Yixuan said, 'From Huangbo Monastery.' Ping asked, 'What sayings does Huangbo Monastery have?' Master Linji Yixuan said, 'The golden ox suffered disaster last night, and its tracks have not been seen until now.' Ping said, 'The golden wind blows the jade flute; who is the one who understands the music?' Master Linji Yixuan said, 'Directly through ten thousand layers of barriers, not dwelling within the blue sky.' Ping said, 'Your question is too profound.' Master Linji Yixuan said, 'The dragon gives birth to a golden phoenix, breaking through the green lapis lazuli.' Ping said, 'Please sit and have some tea.' He then asked, 'Where did you leave recently?' Master Linji Yixuan said, 'Longguang Monastery.' Ping asked, 'How is Longguang Monastery these days?' Master Linji Yixuan then went out. Magu asked, 'Of the twelve-faced Avalokiteśvara (Buddhist bodhisattva of compassion), which is the front face?' Master Linji Yixuan stepped down from the meditation platform, seized Magu, and said, 'Where has the twelve-faced Avalokiteśvara (Buddhist bodhisattva of compassion) gone? Speak quickly, speak quickly!' Magu turned around, intending to sit down. Master Linji Yixuan then struck him. Magu caught the staff, and they grappled with each other back to the abbot's room. During a Dharma talk, a monk asked, 'What is the great meaning of the Buddha-dharma?' Master Linji Yixuan raised his whisk. The monk then shouted. Master Linji Yixuan then struck him. Another monk asked, 'What is the great meaning of the Buddha-dharma?' Master Linji Yixuan also raised his whisk. The monk then shouted. Master Linji Yixuan also shouted. The monk hesitated. Master Linji Yixuan then struck him. He then said, 'Everyone, those who seek the Dharma should not fear losing their lives. At my late teacher Huangbo's (dates unknown) place, I asked about the great meaning of the Buddha-dharma three times, and I was struck three times, like being brushed by an artemisia branch. Now, I want to be struck again. Who will strike me?' At that time, a monk came out and said, 'I will strike you.' Master Linji Yixuan handed him his staff. The monk tried to take it, and Master Linji Yixuan struck him. [Verse] Once, together with Puhua (dates unknown), he went to a donor's house for a vegetarian meal. Master Linji Yixuan asked, 'A hair swallowing the vast ocean, a mustard seed containing Mount Sumeru (the sacred mountain in Buddhist cosmology): is this a miraculous power, or is it naturally so?' Puhua (dates unknown) kicked over the dining table. Master Linji Yixuan said, 'Too crude.' Puhua (dates unknown) said, 'What kind of place is this? Talking about crude or refined!'
。次日又同赴齋。師復問。今日供養何似昨日。化又趯倒飯床。師曰。得即得。太粗生。化喝曰。瞎漢。佛法說甚麼粗細。師乃吐舌。
【頌】師與王常侍到僧堂。王問。這一堂僧。還看經么。師曰。不看經。曰還習禪么。師曰。不習禪。曰既不看經。又不習禪。畢竟作個甚麼。師曰。總教伊成佛作祖去。曰金屑雖貴。落眼成翳。師曰。我將謂你是個俗漢。
【頌】師上堂次。兩堂首座相見。同時下喝。僧問師。還有賓主也無。師曰。賓主歷然。師召眾曰。要會臨濟賓主句。問取堂中二首座。
【頌】咸通八年丁亥。師將示滅。說傳法偈曰。沿流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。復謂眾曰。吾滅后不得滅卻吾正法眼藏。三聖出曰。爭敢滅卻和尚正法眼藏。師曰。已後有人問你。向它道甚麼。聖便喝。師曰。誰知吾正法眼藏。向這瞎驢邊滅卻。
興化存獎禪師
【頌】在三聖會裡為首座。常曰。我向南方行腳一遭。拄杖頭不曾撥著一個會佛法底人。三聖聞得。問曰。你具個甚麼眼。便恁么道。師便喝。聖曰。須是你始得。后大覺聞舉。遂曰。作么生得風吹到大覺門裡來。師後到大覺為院主。一日覺喚院主。我聞你道。向南方行腳一遭。拄杖頭不曾撥著一
【現代漢語翻譯】 現代漢語譯本：第二天，他們又一同去赴齋。臨濟義玄禪師（Linji Yixuan Chan Master）又問興化存獎禪師（Xinghua Cunjiang Chan Master）：『今日的供養和昨日相比如何？』興化存獎禪師（Xinghua Cunjiang Chan Master）又踢翻了飯桌。臨濟義玄禪師（Linji Yixuan Chan Master）說：『得到是得到了，但太粗魯了。』興化存獎禪師（Xinghua Cunjiang Chan Master）呵斥道：『瞎漢！佛法說什麼粗細？』臨濟義玄禪師（Linji Yixuan Chan Master）於是吐了吐舌頭。
【頌】臨濟義玄禪師（Linji Yixuan Chan Master）與王常侍一同來到僧堂。王常侍問：『這一堂的僧人，還看經書嗎？』臨濟義玄禪師（Linji Yixuan Chan Master）說：『不看經書。』王常侍問：『還習禪嗎？』臨濟義玄禪師（Linji Yixuan Chan Master）說：『不習禪。』王常侍問：『既不看經書，又不習禪，到底做什麼？』臨濟義玄禪師（Linji Yixuan Chan Master）說：『總教他們成佛作祖去。』王常侍說：『金屑雖貴，落入眼中也會成為障礙。』臨濟義玄禪師（Linji Yixuan Chan Master）說：『我還以為你是個俗人。』
【頌】臨濟義玄禪師（Linji Yixuan Chan Master）上堂時，兩堂的首座相見，同時發出呵斥聲。有僧人問臨濟義玄禪師（Linji Yixuan Chan Master）：『還有賓主之分嗎？』臨濟義玄禪師（Linji Yixuan Chan Master）說：『賓主分明。』臨濟義玄禪師（Linji Yixuan Chan Master）召集眾人說：『想要領會臨濟（Linji）賓主句，去問堂中兩位首座。』
【頌】咸通八年丁亥（867年），臨濟義玄禪師（Linji Yixuan Chan Master）將要示寂，說傳法偈語：『沿流不止問如何，真照無邊說似他，離相離名人不稟，吹毛用了急須磨。』又對眾人說：『我滅度后，不得滅卻我的正法眼藏。』三聖慧然禪師（Sansheng Huiran Chan Master）出來說：『怎敢滅卻和尚的正法眼藏。』臨濟義玄禪師（Linji Yixuan Chan Master）說：『以後有人問你，向他道什麼？』三聖慧然禪師（Sansheng Huiran Chan Master）便呵斥一聲。臨濟義玄禪師（Linji Yixuan Chan Master）說：『誰知我的正法眼藏，向這瞎驢邊滅卻。』
興化存獎禪師（Xinghua Cunjiang Chan Master）
【頌】興化存獎禪師（Xinghua Cunjiang Chan Master）在三聖慧然禪師（Sansheng Huiran Chan Master）的會下擔任首座，常說：『我向南方行腳一遭，拄杖頭不曾撥著一個會佛法的人。』三聖慧然禪師（Sansheng Huiran Chan Master）聽了，問道：『你具個什麼眼，便這麼說？』興化存獎禪師（Xinghua Cunjiang Chan Master）便呵斥一聲。三聖慧然禪師（Sansheng Huiran Chan Master）說：『須是你才行。』後來大覺禪師（Dajue Chan Master）聽說了這件事，便說：『怎麼會把這種風吹到大覺（Dajue）門裡來？』興化存獎禪師（Xinghua Cunjiang Chan Master）後來到大覺（Dajue）擔任院主。一日，大覺禪師（Dajue Chan Master）叫院主來，說：『我聽你說，向南方行腳一遭，拄杖頭不曾撥著一』
【English Translation】 English version: The next day, they went to the vegetarian meal together again. Master Linji Yixuan (Linji Yixuan Chan Master) asked Xinghua Cunjiang (Xinghua Cunjiang Chan Master) again: 'How is today's offering compared to yesterday's?' Xinghua Cunjiang (Xinghua Cunjiang Chan Master) kicked over the dining table again. Master Linji Yixuan (Linji Yixuan Chan Master) said: 'You got it, but it's too rough.' Xinghua Cunjiang (Xinghua Cunjiang Chan Master) shouted: 'Blind man! What does the Buddha-dharma say about roughness?' Master Linji Yixuan (Linji Yixuan Chan Master) then stuck out his tongue.
[Verse] Master Linji Yixuan (Linji Yixuan Chan Master) and Wang Changshi went to the monks' hall together. Wang asked: 'Do the monks in this hall still read scriptures?' Master Linji Yixuan (Linji Yixuan Chan Master) said: 'They don't read scriptures.' Wang asked: 'Do they practice Chan?' Master Linji Yixuan (Linji Yixuan Chan Master) said: 'They don't practice Chan.' Wang asked: 'Since they neither read scriptures nor practice Chan, what exactly do they do?' Master Linji Yixuan (Linji Yixuan Chan Master) said: 'I'm teaching them all to become Buddhas and Patriarchs.' Wang said: 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.' Master Linji Yixuan (Linji Yixuan Chan Master) said: 'I thought you were a layman.'
[Verse] When Master Linji Yixuan (Linji Yixuan Chan Master) ascended the hall, the two head monks met and simultaneously shouted. A monk asked Master Linji Yixuan (Linji Yixuan Chan Master): 'Is there still a distinction between guest and host?' Master Linji Yixuan (Linji Yixuan Chan Master) said: 'The distinction between guest and host is clear.' Master Linji Yixuan (Linji Yixuan Chan Master) summoned the assembly and said: 'If you want to understand Linji's (Linji) guest-host phrase, ask the two head monks in the hall.'
[Verse] In the eighth year of Xiantong, Dinghai (867 AD), Master Linji Yixuan (Linji Yixuan Chan Master) was about to enter Nirvana. He spoke the Dharma transmission verse: 'Asking how the unceasing flow goes, describing the true illumination without limit, those who renounce forms and names do not receive it, after using the hair-splitting sword, it must be sharpened quickly.' He then said to the assembly: 'After my extinction, you must not extinguish my Treasury of the True Dharma Eye.' Sansheng Huiran (Sansheng Huiran Chan Master) came out and said: 'How dare we extinguish the Master's Treasury of the True Dharma Eye?' Master Linji Yixuan (Linji Yixuan Chan Master) said: 'If someone asks you in the future, what will you say to them?' Sansheng Huiran (Sansheng Huiran Chan Master) then shouted. Master Linji Yixuan (Linji Yixuan Chan Master) said: 'Who knows that my Treasury of the True Dharma Eye is extinguished by this blind donkey?'
Chan Master Xinghua Cunjiang (Xinghua Cunjiang Chan Master)
[Verse] Xinghua Cunjiang (Xinghua Cunjiang Chan Master) was the head monk in Sansheng Huiran's (Sansheng Huiran Chan Master) assembly. He often said: 'I traveled to the South, and my staff never touched anyone who understood the Buddha-dharma.' Sansheng Huiran (Sansheng Huiran Chan Master) heard this and asked: 'What kind of eye do you have that you say such a thing?' Xinghua Cunjiang (Xinghua Cunjiang Chan Master) then shouted. Sansheng Huiran (Sansheng Huiran Chan Master) said: 'It must be you.' Later, Chan Master Dajue (Dajue Chan Master) heard about this and said: 'How could such wind be blown into Dajue's (Dajue) gate?' Xinghua Cunjiang (Xinghua Cunjiang Chan Master) later went to Dajue (Dajue) to serve as the abbot. One day, Chan Master Dajue (Dajue Chan Master) called the abbot and said: 'I heard you say that you traveled to the South, and your staff never touched a'
個會佛法底。你憑個甚麼道理。與么道。師便喝。覺便打。師又喝。覺又打。師來日從法堂過。覺召院主。我直下疑你昨日這兩喝。師又喝。覺又打。師再喝。覺又打。師曰。某甲於三聖師兄處。學得個賓主句。總被師兄折倒了也。愿與某甲個安樂法門。覺曰。這瞎漢。來這裡納敗闕。脫下衲衣痛打一頓。師于言下薦得臨濟先師于黃檗處吃棒底道理。師后開堂日。拈香曰。此一炷香。本為三聖師兄。三聖與我太孤。本為大覺師兄。大覺與我太賒。不如供養臨濟先師。
【頌】僧問。四方八面來時如何。師曰。打中間底。僧便禮拜。師曰。昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡躲避得過。
【頌】問僧。甚處來。曰崔禪處來。師曰。將得崔禪喝來否。曰不將得來。師曰。恁么則不從崔禪處來。僧便喝。師便打。
【頌】示眾。我聞前廊下也喝。后架里也喝。諸子汝莫盲喝亂喝。直饒喝得興化向虛空里。卻撲下來。一點氣也無。待我蘇息起來。向汝道未在。何故。我未曾向紫羅帳里撒真珠。與汝諸人去在。胡喝亂喝作么。
【頌】云居住三峰時。師問。權借一問以為影草時如何。居無對。師云。想和尚答這話不得。不如禮拜了退。二十年後。居云。如今思量。當時不消道個何必。后遣
【現代漢語翻譯】 現代漢語譯本： 有個會佛法的人。你憑什麼道理，這樣說？ 師父便喝斥。大覺便打。師父又喝斥。大覺又打。師父第二天從法堂經過，大覺叫住院主，『我一直懷疑你昨天這兩聲喝。』 師父又喝斥。大覺又打。師父再喝斥。大覺又打。師父說：『我從三聖師兄那裡，學了個賓主句，總被師兄你折倒了。愿你給我一個安樂法門。』 大覺說：『你這瞎漢，來這裡認輸。脫下你的僧衣，痛打一頓。』 師父在言語之下領悟了臨濟（Linji，人名）先師在黃檗（Huangbo，山名/人名）處捱打的道理。師父後來開堂說法時，拈香說：『這一炷香，本來是為三聖師兄，三聖與我太疏遠。本來是為大覺師兄，大覺與我太淡漠。不如供養臨濟先師。』
【頌】僧人問：『四面八方來時如何？』 師父說：『打中間的。』 僧人便禮拜。師父說：『昨天去赴一個村裡的齋飯，中途遇到一陣狂風暴雨，幸好向古廟裡躲避才得以度過。』
【頌】問僧人：『從哪裡來？』 答：『從崔禪（Cui Chan，人名）處來。』 師父說：『將崔禪的喝聲帶來了嗎？』 答：『沒有帶來。』 師父說：『這樣說就不是從崔禪處來。』 僧人便喝斥。師父便打。
【頌】開示眾人：我聽說前廊下也在喝斥，后屋裡也在喝斥。你們這些弟子不要盲目地喝斥亂喝斥。即使喝斥得興化（Xinghua，地名/人名）向虛空中，卻撲下來，一點氣息也沒有。等我甦醒過來，再告訴你們還沒到那個地步。為什麼呢？我未曾在紫羅帳里撒真珠，給你們這些人。胡喝亂喝乾什麼？
【頌】云居（Yunju，地名）住在三峰（Sanfeng，地名）時，師父問：『暫時借用一問作為草稿時如何？』 云居沒有回答。師父說：『想和尚你回答不了這話，不如禮拜後退下。』 二十年後，云居說：『現在想想，當時不必說個何必。』 後來派遣
【English Translation】 English version: There was someone who understood the Buddha's teachings. What reason do you have for saying such a thing? The master then shouted. Dajue (Great Awareness) then struck. The master shouted again. Dajue struck again. The master passed by the Dharma hall the next day. Dajue called out to the abbot, 'I have been suspecting your two shouts from yesterday.' The master shouted again. Dajue struck again. The master shouted again. Dajue struck again. The master said, 'I learned a guest-host phrase from my fellow disciple, Sansheng (Three Saints), but it has been completely overturned by you, senior disciple. I wish you would give me a peaceful and happy Dharma gate.' Dajue said, 'You blind man, you've come here to admit defeat. Take off your monastic robe and give you a good beating.' The master then understood the reason why the late master Linji (Linji, name of a person) was beaten at Huangbo's (Huangbo, name of a mountain/person) place. When the master later opened the Dharma hall, he picked up incense and said, 'This incense stick was originally for my fellow disciple Sansheng, but Sansheng is too distant from me. It was originally for my fellow disciple Dajue, but Dajue is too indifferent to me. It is better to offer it to the late master Linji.'
[Verse] A monk asked, 'What about when coming from all directions?' The master said, 'Strike the one in the middle.' The monk then bowed. The master said, 'Yesterday I went to a village feast, and on the way I encountered a sudden storm. Fortunately, I was able to take shelter in an old temple.'
[Verse] Asked a monk, 'Where do you come from?' He replied, 'From Cui Chan's (Cui Chan, name of a person) place.' The master said, 'Did you bring Cui Chan's shout?' He replied, 'I did not bring it.' The master said, 'In that case, you did not come from Cui Chan's place.' The monk then shouted. The master then struck.
[Verse] Showing the assembly: I heard shouting in the front corridor and shouting in the back building. You disciples, do not blindly shout and shout randomly. Even if you shout Xinghua (Xinghua, name of a place/person) into the void, he will fall down, without a trace of breath. When I wake up, I will tell you that it is not yet time. Why? I have never scattered real pearls in a purple silk tent for you all. What are you doing, shouting and shouting randomly?
[Verse] When Yunju (Yunju, name of a place) was living at Sanfeng (Sanfeng, name of a place), the master asked, 'What about temporarily borrowing a question as a draft?' Yunju did not answer. The master said, 'I think you, venerable monk, cannot answer this question. It is better to bow and retreat.' Twenty years later, Yunju said, 'Now that I think about it, there was no need to say 'Why?'' Later sent
化主到師處。師問。和尚住三峰庵時。老僧問伊話。對不得。如今道得也未。主舉前話。師云。云居二十年。祇道得個何必。興化即不然。爭如道個不必。
【頌】師謂克賓維那曰。汝不久為唱導之師。賓曰。不入這保社。師曰。會了不入。不會了不入。曰總不與么。師便打曰。克賓維那。法戰不勝。罰錢五貫。設饡飯一堂。次日師自白椎曰。克賓維那。法戰不勝。不得吃飯。即便出院。
【頌】師見同參來。才上法堂。師便喝。僧亦喝。師又喝。僧亦喝。師近前拈棒。僧又喝。師曰。你看這瞎漢。猶作主在。僧擬議。師直打下法堂。侍者請問。適來那僧。有甚觸忤和尚。師曰。它適來也有權。也有實。也有照。也有用。及乎我將手向伊麵前橫兩橫。到這裡卻去不得。似這般瞎漢。不打更待何時。僧禮拜。
【頌】後唐莊宗。車駕幸河北。回至魏府行宮。詔師問曰。朕取中原。獲得一寶。未曾有人酬價。師曰。請陛下寶看。帝以兩手舒幞頭腳。師曰。君王之寶。誰敢酬價(玄覺徴云。且道興化肯莊宗。不肯莊宗。若肯莊宗。興化眼在甚麼處。若不肯莊宗。過在甚麼處)。
寶壽沼禪師(第一世)
【頌】僧問。萬境來侵時如何。師曰。莫管他。僧禮拜。師曰。不要動著。動著即打折汝
【現代漢語翻譯】 現代漢語譯本： 化主來到興化禪師處。興化禪師問：『和尚你住在三峰庵時，老僧問你的話，你回答不上來。現在能回答了嗎？』化主舉出之前的問題。興化禪師說：『云居山住了二十年，只說得出個「何必」。興化我就不一樣，不如說個「不必」。』
【頌】興化禪師對克賓維那說：『你不久將成為唱導之師。』克賓維那說：『我不加入這個保社。』興化禪師說：『會了不加入，不會了也不加入？』克賓維那說：『總不是這樣。』興化禪師便打他，說：『克賓維那，法戰不勝，罰錢五貫，設一堂齋飯。』第二天，興化禪師親自白椎說：『克賓維那，法戰不勝，不得吃飯。』隨即離開了寺院。
【頌】興化禪師看見同參到來，剛登上法堂，興化禪師便喝。僧人也喝。興化禪師又喝，僧人也喝。興化禪師走上前拿起棒子，僧人又喝。興化禪師說：『你看這瞎漢，還想當家作主。』僧人猶豫不決，興化禪師直接打下法堂。侍者請問：『剛才那位僧人，有什麼冒犯了和尚？』興化禪師說：『他剛才也有權，也有實，也有照，也有用。等到我將手在他面前橫著比劃兩下，到這裡他就過不去了。像這種瞎漢，不打還等什麼時候？』僧人禮拜。
【頌】後唐莊宗（923-926）。車駕巡幸河北，返回魏府行宮。下詔問興化禪師說：『朕攻取中原，獲得一寶，未曾有人能估價。』興化禪師說：『請陛下把寶物拿出來看看。』皇帝用兩手舒展開幞頭的腳。興化禪師說：『君王的寶物，誰敢估價？』（玄覺徴評論說：『且說興化禪師是肯定莊宗，還是否定莊宗？如果肯定莊宗，興化禪師的眼在哪裡？如果否定莊宗，過錯又在哪裡？』）
寶壽沼禪師（第一世）
【頌】僧人問：『萬境來侵時如何？』興化禪師說：『莫管他。』僧人禮拜。興化禪師說：『不要動著，動著就打斷你的腿。』
【English Translation】 English version: A supporter (化主) came to the Master (興化禪師). The Master asked, 'When you, venerable monk, were residing at Three Peaks Hermitage (三峰庵), this old monk asked you a question that you couldn't answer. Can you answer it now?' The supporter brought up the previous question. The Master said, 'Having stayed at Yunju (云居) for twenty years, you can only say 'Why bother?' (何必). Xinghua (興化) is not like that; it's better to say 'No need' (不必).'
[Verse] The Master said to the director Kebin (克賓維那), 'You will soon become a teacher of chanting.' Kebin said, 'I will not join this protection society (保社).' The Master said, 'You won't join if you understand, and you won't join if you don't understand?' Kebin said, 'It's not always like that.' The Master then struck him, saying, 'Director Kebin, you lost the Dharma battle; you are fined five strings of cash and must provide a vegetarian meal.' The next day, the Master himself announced, 'Director Kebin, you lost the Dharma battle and is not allowed to eat.' Then he left the monastery.
[Verse] The Master saw a fellow practitioner arrive. As soon as he ascended the Dharma hall, the Master shouted. The monk also shouted. The Master shouted again, and the monk also shouted. The Master stepped forward and picked up a staff, and the monk shouted again. The Master said, 'Look at this blind man, still trying to be the master.' The monk hesitated. The Master struck him directly down from the Dharma hall. The attendant asked, 'What offense did that monk commit against the Master?' The Master said, 'Just now, he had both power (權) and substance (實), both illumination (照) and function (用). But when I moved my hand horizontally in front of his face, he couldn't get past that point. A blind man like that, when else should I strike him?' The monk bowed.
[Verse] Emperor Zhuangzong of the Later Tang Dynasty (後唐莊宗) (923-926) visited Hebei in his carriage and returned to the Weifu Palace (魏府行宮). He issued an edict asking the Master, 'When I conquered the Central Plains, I obtained a treasure that no one has been able to appraise.' The Master said, 'Please show the treasure to Your Majesty.' The Emperor unfolded the wings of his headwear with both hands. The Master said, 'Who would dare to appraise the treasure of the King?' (Xuanjue Zheng (玄覺徴) commented, 'Let's say, does Xinghua affirm Zhuangzong or deny Zhuangzong? If he affirms Zhuangzong, where are Xinghua's eyes? If he denies Zhuangzong, where is the fault?')
Chan Master Zhao of Baoshou (寶壽沼禪師) (First Generation)
[Verse] A monk asked, 'What should I do when the myriad realms come encroaching?' The Master said, 'Pay them no mind.' The monk bowed. The Master said, 'Don't touch them; if you touch them, I'll break your legs.'
腰。
【頌】師在方丈坐。因僧問訊次。師曰。百千諸聖。盡不出此方丈內。曰祇如古人道。大千沙界海中漚。未審此方丈向甚麼處來。師曰。千聖現在世。阿誰證明。師便擲下拂子。僧從西過東立。師便打。僧曰。若不久參。焉知端的。師曰。三十年後。此話大行。
【頌】趙州來。師在禪床。背面而坐。州展坐具禮拜。師起入方丈。州收坐具而出。
【頌】師問僧。甚處來。曰西山來。師曰。見獼猴么。曰見。師曰。作甚麼伎倆。曰見甚麼一個伎倆也作不得。師便打。
【頌】胡釘鉸參。師問。汝莫是胡釘鉸么。曰不敢。師曰。還釘得虛空么。曰請和尚打破。師便打。胡曰。和尚莫錯打某甲。師曰。向後有多口阿師。與你點破在。胡後到趙州。舉前話。州曰。汝因甚麼。被他打。胡曰。不知過在甚麼處。州曰。祇這一縫。尚不奈何。胡於此有省。趙州曰。且釘這一縫。
三聖慧然禪師
【評】【頌】至仰山。山問。汝名甚麼。師曰。慧寂。山曰。慧寂是我名。師曰。我名慧然。山大笑而已。
○仰山因有官人相訪。山問。官居何位。曰推官。山豎起拂子曰還推得這個么。官人無對。山令眾下語。皆不契。時師不安。在涅槃堂內將息。山令侍者去請下語。師曰。但道和
【現代漢語翻譯】 現代漢語譯本： 【頌】師父在方丈（寺院住持的房間）里坐著，因為有僧人前來問訊，師父說：『成千上萬的諸聖，都未曾離開過這方丈之內。』僧人說：『如果像古人所說，『大千沙界如同海中的水泡』，那麼這方丈又從何處而來呢？』師父說：『千聖現在世間，誰能證明？』師父便扔下拂子。僧人從西邊走到東邊站立，師父便打他。僧人說：『如果不是長久參學，怎麼能知道究竟呢？』師父說：『三十年後，這話會大行於世。』 【頌】趙州（趙州從諗禪師）來訪，師父在禪床上，背對著他坐著。趙州展開坐具禮拜，師父起身進入方丈。趙州收起坐具離開了。 【頌】師父問僧人：『從哪裡來？』回答說：『從西山來。』師父說：『見到獼猴了嗎？』回答說：『見到了。』師父說：『它們在做什麼伎倆？』回答說：『沒見到它們做什麼伎倆。』師父便打他。 【頌】胡釘鉸前來參拜，師父問：『你莫非是胡釘鉸嗎？』回答說：『不敢當。』師父說：『還能釘得住虛空嗎？』回答說：『請和尚打破虛空。』師父便打他。胡釘鉸說：『和尚不要打錯人。』師父說：『以後會有多嘴的阿師，為你點破其中玄機。』胡釘鉸後來到了趙州，舉了之前的話。趙州說：『你因為什麼，被他打？』胡釘鉸說：『不知道錯在哪裡。』趙州說：『僅僅這一縫，尚且難以奈何。』胡釘鉸因此有所領悟。趙州說：『姑且釘住這一縫。』 三聖慧然禪師 【評】【頌】到達仰山（仰山慧寂禪師處），仰山問：『你叫什麼名字？』師父說：『慧寂。』仰山說：『慧寂是我的名字。』師父說：『我叫慧然。』仰山只是大笑而已。 仰山因為有官員來拜訪，仰山問：『您擔任什麼官職？』回答說：『推官。』仰山豎起拂子說：『還能推究得了這個嗎？』官員無言以對。仰山讓眾人回答，都不合他的心意。當時師父身體不適，在涅槃堂內休息。仰山讓侍者去請他回答。師父說：『只說和
【English Translation】 English version: [Verse] The master was sitting in his abbot's room (the living quarters of the head monk), and because a monk came to inquire, the master said, 'Hundreds of thousands of saints have never left this abbot's room.' The monk said, 'If, as the ancients said, 'The great chiliocosm is like a bubble in the sea,' then where does this abbot's room come from?' The master said, 'With thousands of saints present in the world, who can prove it?' The master then threw down his whisk. The monk walked from west to east and stood there, and the master struck him. The monk said, 'If I had not studied for a long time, how could I know the truth?' The master said, 'Thirty years from now, this saying will be widely known.' [Verse] Zhaozhou (Zen Master Zhaozhou Congshen) came to visit, and the master was sitting on the Zen bed with his back to him. Zhaozhou spread out his sitting cloth and bowed. The master got up and entered the abbot's room. Zhaozhou put away his sitting cloth and left. [Verse] The master asked a monk, 'Where do you come from?' He replied, 'From West Mountain.' The master said, 'Did you see the monkeys?' He replied, 'I did.' The master said, 'What tricks were they doing?' He replied, 'I didn't see them doing any tricks.' The master then struck him. [Verse] Hu the Nail-Maker came to pay respects. The master asked, 'Are you Hu the Nail-Maker?' He replied, 'I dare not claim to be.' The master said, 'Can you nail up the void?' He replied, 'Please, Master, break the void.' The master then struck him. Hu said, 'Master, don't strike the wrong person.' The master said, 'Later, there will be a talkative teacher who will explain it to you.' Hu later went to Zhaozhou and mentioned the previous conversation. Zhaozhou said, 'Why were you struck by him?' Hu said, 'I don't know where I went wrong.' Zhaozhou said, 'Even this one seam is still difficult to deal with.' Hu then had an awakening. Zhaozhou said, 'For now, nail up this one seam.' Zen Master Sansei Enen [Commentary][Verse] Arriving at Yangshan (Zen Master Yangshan Huiji's place), Yangshan asked, 'What is your name?' The master said, 'Huiji.' Yangshan said, 'Huiji is my name.' The master said, 'My name is Enen.' Yangshan just laughed. Because an official came to visit Yangshan, Yangshan asked, 'What position do you hold?' He replied, 'Investigating Judge.' Yangshan raised his whisk and said, 'Can you investigate this?' The official had no reply. Yangshan asked everyone to give an answer, but none pleased him. At that time, the master was unwell and resting in the Nirvana Hall. Yangshan asked an attendant to ask him for an answer. The master said, 'Just say to the
尚今日有事山又令侍者問。未審有甚麼事。師曰。再犯不容。
【頌】師到德山。才展坐具。山曰。莫展炊巾。這裡無殘羹餿飯。師曰。總有也無著處。山便打。師接住棒。推向禪床上。山大笑。師哭蒼天。便下參堂。堂中首座號踢天泰。問行腳高士。須得本道公驗。作么生是本道公驗。師曰。道甚麼。座再問。師打一坐具曰。這漆桶。前後觸忤多少賢良。座擬人事。師便過第二座人事。
【頌】住後上堂。我逢人則出。出則不為人。便下座(興化云。我逢人則不出。出則便為人)。
【頌】僧問。如何是祖師西來意。師曰。臭肉來蠅(興化云。破驢脊上足蒼蠅)。
○問僧。近離甚處。僧便喝。師亦喝。僧又喝。師又喝。僧曰。行棒即瞎。便喝。師拈棒。僧乃轉身作受棒勢。師曰。下坡不走。快便難逢。便棒。僧曰這賊。便出去。師遂拋下棒。次有僧問。適來爭容得這僧。師曰。是伊見先師來。
魏府大覺和尚
參臨濟。濟才見。豎起拂子。師展坐具。濟擲下拂子。師收坐具參堂去。時僧眾曰。此僧莫是和尚親故。不禮拜。又不吃棒。濟聞說。令侍者喚適來新到上來。師隨侍者到方丈。濟曰。大眾道。汝來參長老。又不禮拜又不吃棒。莫是老僧親故。師乃珍重下去。
【現代漢語翻譯】 現代漢語譯本： 尚日（人名）今天有事，山（指代德山宣鑒）又讓侍者來問，不知道有什麼事。德山宣鑒回答說：『再犯不容。』
【頌】德山宣鑒到了德山，剛展開坐具，德山宣鑒就說：『不要展開炊巾，這裡沒有殘羹餿飯。』尚日說：『總有，也沒有著落處。』德山宣鑒就打他，尚日接住棒，推向禪床。德山宣鑒大笑，尚日哭蒼天，便下參堂。堂中首座號稱踢天泰，問行腳高士：『須得本道公驗，怎麼是本道公驗？』尚日說：『道什麼？』首座再問，尚日打一坐具說：『這漆桶，前後觸忤多少賢良。』首座想要人事，尚日便過第二座人事。
【頌】住後上堂，我說我逢人則出，出則不為人，便下座（興化（人名）說：我說我逢人則不出，出則便為人）。
【頌】僧人問：『如何是祖師西來意？』尚日說：『臭肉來蠅（興化（人名）說：破驢脊上足蒼蠅）。』
問僧人：『最近從哪裡來？』僧人便喝。尚日也喝。僧人又喝。尚日又喝。僧人說：『行棒就瞎。』便喝。尚日拿起棒，僧人乃轉身作受棒勢。尚日說：『下坡不走，快便難逢。』便打。僧人說：『這賊。』便出去。尚日於是拋下棒。後來有僧人問：『剛才怎麼容得這僧人？』尚日說：『是他見先師來。』
魏府大覺和尚
參臨濟（臨濟義玄）。臨濟義玄才見到他，豎起拂子。尚日展開坐具。臨濟義玄擲下拂子。尚日收起坐具參堂去了。當時僧眾說：『這僧人莫不是和尚的親故，不禮拜，又不吃棒。』臨濟義玄聽說了，讓侍者叫剛才新來的上來。尚日跟隨侍者到方丈。臨濟義玄說：『大眾說，你來參長老，又不禮拜又不吃棒，莫不是老僧的親故？』尚日乃珍重下去。
【English Translation】 English version: Shang Ri (person's name) has something to do today, and Shan (referring to Deshan Xuanjian) asked the attendant again, wondering what was the matter. Deshan Xuanjian replied: 'No repeated offenses are allowed.'
[Verse] Deshan Xuanjian arrived at Deshan, and as soon as he spread out his sitting cloth, Deshan Xuanjian said: 'Don't spread out the cooking cloth, there are no leftovers here.' Shang Ri said: 'There is always, and there is no place to settle.' Deshan Xuanjian hit him, Shang Ri caught the stick and pushed it towards the Zen bed. Deshan Xuanjian laughed loudly, Shang Ri cried to the sky, and then went down to the meditation hall. The head seat in the hall, known as Titiantai, asked the traveling high monk: 'You must have the official certificate of this path, what is the official certificate of this path?' Shang Ri said: 'What are you saying?' The head seat asked again, Shang Ri hit a sitting cloth and said: 'This lacquer bucket has offended so many virtuous people before and after.' The head seat wanted to talk about personnel matters, but Shang Ri went to the second seat to talk about personnel matters.
[Verse] After living here, I went to the hall and said, I meet people and go out, and going out is not for people, then I went down from the seat (Xinghua (person's name) said: I meet people and do not go out, and going out is for people).
[Verse] A monk asked: 'What is the meaning of the Patriarch's coming from the West?' Shang Ri said: 'Rotten meat attracts flies (Xinghua (person's name) said: Flies on the back of a broken donkey).'
Asked a monk: 'Where did you come from recently?' The monk then shouted. Shang Ri also shouted. The monk shouted again. Shang Ri shouted again. The monk said: 'Walking with a stick is blind.' Then shouted. Shang Ri picked up the stick, and the monk turned around to make a gesture of receiving the stick. Shang Ri said: 'It's hard to meet someone who doesn't walk downhill.' Then hit. The monk said: 'This thief.' Then went out. Shang Ri then threw down the stick. Later, a monk asked: 'How could you tolerate this monk just now?' Shang Ri said: 'He saw the former master coming.'
Great Awakening Monk of Wei Prefecture
Participated in Linji (Linji Yixuan). As soon as Linji Yixuan saw him, he raised the whisk. Shang Ri spread out the sitting cloth. Linji Yixuan threw down the whisk. Shang Ri put away the sitting cloth and went to the meditation hall. At that time, the monks said: 'This monk is probably a relative of the abbot, he doesn't bow, and he doesn't get hit with a stick.' Linji Yixuan heard about it and asked the attendant to call the newcomer up. Shang Ri followed the attendant to the abbot's room. Linji Yixuan said: 'The public said, you came to see the elder, you didn't bow and you didn't get hit with a stick, are you a relative of the old monk?' Shang Ri then cherished it and went down.
【頌】師住后。僧問。如何是本來身。師曰。頭枕衡山腳踏北嶽。
○問如何是佛法大意。師曰。良馬不窺鞭。側耳知人意。
○問如何是大覺。師曰惡覺。曰乖極。師便打。
灌溪志閑禪師
【頌】幼從柏巖。后見臨濟。濟驀胸搊住。師曰領領。濟拓開曰。且放汝一頓。
○師離臨濟。至末山(語見末山)。
○住後上堂。我在臨濟爺爺處得半杓。末山娘娘處得半杓。共成一杓。吃了。如今飽不饑。
【頌】僧問。久向灌溪。到來祇見漚麻池。師曰。汝祇見漚麻池。且不見灌溪。曰如何是灌溪。師曰。劈箭急。
○上堂。十方無壁落。四畔亦無門。露裸裸。赤灑灑。無可把。便下座。
○僧問。如何是一色。師曰不隨。曰一色后如何。師曰。有阇黎承當分也無。
紙衣和尚(即克符也)
初問臨濟。如何是奪人不奪境。濟曰。煦日發生鋪地錦。嬰兒垂髮白如絲。師曰。如何是奪境不奪人。濟曰。王令已行天下遍。將軍塞外絕煙塵。師曰。如何是人境俱奪。濟曰。並分絕信。獨處一方。師曰。如何是人境俱不奪。濟曰。王登寶殿。野老謳歌。師于言下領旨。有頌曰。(其一)奪人不奪境。緣自帶誵訛。擬欲求玄旨。思量反責么。驪珠光燦爛。蟾
【現代漢語翻譯】 現代漢語譯本： 【頌】志閑禪師住持后，有僧人問：『如何是本來面目？』志閑禪師說：『頭枕衡山，腳踏北嶽。』（衡山、北嶽均為山名）
○有僧人問：『如何是佛法大意？』志閑禪師說：『良馬不需窺視鞭子，側耳便知主人意。』
○有僧人問：『如何是大覺悟？』志閑禪師說：『惡覺。』僧人說：『乖張至極。』志閑禪師便打了他。
灌溪志閑禪師
【頌】志閑禪師年幼時跟隨柏巖禪師，後來參拜臨濟禪師。臨濟禪師突然抓住他的胸口，志閑禪師說：『領會了，領會了。』臨濟禪師放開他說：『且放過你這一次。』
○志閑禪師離開臨濟禪師后，去了末山（相關對話見末山章節）。
○志閑禪師住持後上堂說法：『我在臨濟爺爺處得到半勺，在末山娘娘處得到半勺，合起來共成一勺，吃了，如今飽不饑。』
【頌】有僧人問：『久仰灌溪之名，到來卻只見漚麻池。』志閑禪師說：『你只見漚麻池，卻不見灌溪。』僧人問：『如何是灌溪？』志閑禪師說：『像箭一樣快。』
○志閑禪師上堂說法：『十方沒有墻壁遮擋，四面也沒有門。赤裸裸，光溜溜，無可把握。』說完便下座。
○有僧人問：『如何是一色？』志閑禪師說：『不隨順。』僧人問：『一色之後如何？』志閑禪師說：『有沒有僧人能承擔這個責任？』
紙衣和尚（即克符）
當初，紙衣和尚問臨濟禪師：『如何是奪人不奪境？』臨濟禪師說：『溫暖的陽光催生出鋪地的錦繡，嬰兒垂下的頭髮白如絲。』紙衣和尚問：『如何是奪境不奪人？』臨濟禪師說：『君王的命令已經通行天下，將軍在塞外斷絕了戰爭的煙塵。』紙衣和尚問：『如何是人境俱奪？』臨濟禪師說：『屏棄一切音信，獨自隱居一方。』紙衣和尚問：『如何是人境俱不奪？』臨濟禪師說：『君王登上寶殿，鄉野老人歌唱太平。』紙衣和尚在臨濟禪師的言語下領悟了旨意，並作頌說：（其一）奪人不奪境，緣于自身帶有差錯。想要尋求玄妙的旨意，思量反而會責備自己。驪珠（珍貴的珠子）光彩燦爛，蟾
【English Translation】 English version: [Verse] After Zen Master Zhixian took residence, a monk asked: 'What is the original self?' The Master said: 'Head pillowed on Mount Heng, feet stepping on Mount Bei.' (Mount Heng and Mount Bei are both mountain names)
○A monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'A good horse does not need to peek at the whip; it knows the master's intention by pricking up its ears.'
○A monk asked: 'What is great enlightenment?' The Master said: 'Evil enlightenment.' The monk said: 'Extremely perverse.' The Master then struck him.
Zen Master Zhixian of Guanxi
[Verse] Zhixian followed Zen Master Baiyan in his youth, and later visited Zen Master Linji. Linji suddenly grabbed his chest, and Zhixian said: 'Understood, understood.' Linji released him and said: 'I'll let you off this time.'
○After leaving Linji, Zhixian went to Mount Mo (see the Mount Mo section for the related conversation).
○After taking residence, Zhixian ascended the hall and gave a Dharma talk: 'I got half a ladle from Grandpa Linji, and half a ladle from Mother Mo, combining them into one ladle. After eating it, I am now full and not hungry.'
[Verse] A monk asked: 'I have long admired Guanxi, but all I see upon arrival is a hemp-soaking pond.' The Master said: 'You only see the hemp-soaking pond, but you do not see Guanxi.' The monk asked: 'What is Guanxi?' The Master said: 'As fast as an arrow.'
○Zhixian ascended the hall and gave a Dharma talk: 'The ten directions have no walls, and the four sides have no doors. Naked and bare, utterly exposed, nothing to grasp.' After saying this, he descended the seat.
○A monk asked: 'What is one color?' The Master said: 'Not following.' The monk asked: 'What after one color?' The Master said: 'Is there a monk who can bear this responsibility?'
Paper-Clothed Monk (i.e., Kefu)
Initially, the Paper-Clothed Monk asked Zen Master Linji: 'What is seizing the person but not seizing the environment?' Linji said: 'Warm sunshine gives rise to brocade covering the ground; an infant's hanging hair is as white as silk.' The Paper-Clothed Monk asked: 'What is seizing the environment but not seizing the person?' Linji said: 'The king's decree has spread throughout the land; the general has cut off the smoke and dust of war beyond the border.' The Paper-Clothed Monk asked: 'What is seizing both person and environment?' Linji said: 'Reject all news and dwell alone in one place.' The Paper-Clothed Monk asked: 'What is not seizing either person or environment?' Linji said: 'The king ascends the treasure hall, and the old men of the countryside sing of peace.' The Paper-Clothed Monk understood the meaning in Linji's words and composed a verse: (Verse 1) Seizing the person but not seizing the environment arises from inherent error. If you try to seek the profound meaning, reflection will only blame yourself. The bright pearl (precious pearl) shines brilliantly, the toad
桂影婆娑。覿面無差互。還應滯網羅。(其二)奪境不奪人。尋言何處真。問禪禪是妄。究理理非親。日照寒光澹。山搖翠色新。直饒玄會得。也是眼中塵。(其三)人境兩俱奪。從來正令行。不論佛與祖。那說聖凡情。擬把吹毛劍。還如值木盲。進前求妙會。特地斬精靈(其四)人境俱不奪。思量意不偏。主賓言少異。問答理俱全。踏破澄潭月。穿開碧落天。不能明妙用。淪溺在無緣。
○僧問。如何是賓中賓。師曰。倚門傍戶猶如醉。出言吐語不慚惶。曰如何是賓中主。師曰。口唸彌陀雙拄杖。目瞽瞳人不出頭。曰如何是主中賓。師曰。高提祖印當機用。利物應知語帶悲。曰如何是主中主。師曰橫按鏌铘全正令。太平寰宇斬癡頑。曰既是太平寰宇。為甚麼卻斬癡頑。師曰。不許夜行剛把火。直須當道與人看。
定州善崔禪師
【頌】州將王令公。于衙署張座。請師說法。師升座拈拄杖曰。出來也打。不出來也打。僧出曰。崔禪聻。師擲下拄杖曰。久立令公。伏惟尊重。
幽州譚空和尚
鎮州牧。有姑為尼。行腳回。欲開堂為人。牧令師勘過。師問曰。見說汝欲開堂為人是否。尼曰是。師曰。尼是五障之身。汝作么生為人。尼曰。龍女八歲。南方無垢世界。成等正覺。又作么生。師
曰。龍女有十八變。你試一變看。尼曰。設使變得。也祇是個野狐精。師便打。牧聞舉。乃曰。和尚棒折那。
○僧問。德山棒。臨濟喝。未審那個最親。師曰。已前在眾里。老僧也曾商量來。僧便喝。師曰。卻是汝會。僧曰錯。師便打。
襄州歷村和尚
僧問。如何是觀其音聲。而得解脫。師將火箸敲柴曰。汝還聞么。曰聞。師曰。誰不解脫。
【頌】師煎茶次。僧問。如何是祖師西來意。師舉起茶匙。僧曰。莫祇這便當否。師擲向火中。
米倉禪師
【頌】問僧。近離甚處。曰冀州太湖。師曰。阇黎來時。太湖向你道甚麼。曰知道米倉路峻。師曰。到這裡又作么生。曰不異發足時道路。師曰。阇黎已孤太湖去在。曰某甲亦不肯。和尚恁么道。師曰。來時路峻。如今路平。曰不妨和尚此路。師曰。漆桶裡漢。有甚麼限【增收】。
齊聳禪師
僧問。如何是佛。師曰。老僧並不知。曰和尚是大善知識。為甚麼不知。師曰。老僧不曾接下機。
雲山和尚
【頌】有僧從西京來。師問。還將得西京主人書來否。曰不敢妄通訊息。師曰。作家師僧。天然有在。曰殘羹餿飯誰吃。師曰。獨有阇黎不甘吃。其僧乃作吐勢。師喚侍者曰。扶出這病僧著。僧便出去。
【現代漢語翻譯】 現代漢語譯本 問：龍女有十八種變化，你試著變一個看看。尼姑說：即使能變，也只是個野狐精。禪師就打了她。牧聞聽說了這件事，說：和尚的棒子要被打斷了吧？
僧人問：德山（唐代禪師）的棒，臨濟（唐代禪師）的喝，哪個最親切？禪師說：以前在大家夥兒里，老僧我也曾討論過這個問題。僧人便喝了一聲。禪師說：倒是你明白了。僧人說：錯了。禪師就打了他。
襄州歷村和尚
僧人問：如何是觀其音聲，而得解脫？禪師拿起火箸敲柴說：你還聽得到嗎？回答說：聽得到。禪師說：誰沒有解脫？
【頌】禪師正在煎茶，僧人問：如何是祖師西來意（達摩祖師從西天來到東土的真意）？禪師舉起茶匙。僧人說：莫非就是這個嗎？禪師把茶匙扔到火中。
米倉禪師
【頌】問僧人：最近從哪裡來？回答說：冀州太湖。禪師說：你來的時候，太湖跟你說了什麼？回答說：知道米倉的路很陡峭。禪師說：到這裡又怎麼樣呢？回答說：和出發時道路一樣。禪師說：你已經辜負太湖了。回答說：我也不認可和尚您這麼說。禪師說：來的時候路陡峭，現在路平坦。回答說：不妨礙和尚您走這條路。禪師說：漆桶裡的傢伙，有什麼限度？【增收】
齊聳禪師
僧人問：如何是佛？禪師說：老僧我並不知道。回答說：和尚您是大善知識，為什麼不知道？禪師說：老僧我不曾接引下根機的人。
雲山和尚
【頌】有僧人從西京（唐朝首都長安，即現在的西安）來。禪師問：還帶來了西京主人的書信嗎？回答說：不敢隨便傳遞訊息。禪師說：真是個內行師僧，天生就有。回答說：殘羹餿飯誰吃？禪師說：只有你不肯吃。那個僧人就做出嘔吐的樣子。禪師叫侍者說：把這個病僧扶出去。僧人就出去了。
【English Translation】 English version Said: Dragon Girl has eighteen transformations. Try to transform into one for me to see. The nun said: Even if I could transform, I would only be a wild fox spirit. The master then struck her. Mu heard of this and said: The monk's staff will be broken, won't it?
A monk asked: Deshan's (Tang Dynasty Zen master) staff, Linji's (Tang Dynasty Zen master) shout, which is the most intimate? The master said: Before, among the assembly, this old monk also discussed this before. The monk then shouted. The master said: It is you who understand. The monk said: Wrong. The master then struck him.
Xiangzhou Licun Monk
A monk asked: What is 'observing sounds and attaining liberation'? The master picked up the fire chopsticks and knocked on the firewood, saying: Can you still hear it? He replied: I can hear it. The master said: Who is not liberated?
[Verse] The master was brewing tea. A monk asked: What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming from the West)? The master raised the tea spoon. The monk said: Is it just this? The master threw it into the fire.
Micang Zen Master
[Verse] Asked a monk: Where did you come from recently? He replied: Taihu Lake in Jizhou. The master said: When you came, what did Taihu Lake say to you? He replied: It knows that the road to Micang is steep. The master said: What about when you get here? He replied: It's no different from the road when I set out. The master said: You have already failed Taihu Lake. He replied: I also do not agree with the master saying that. The master said: The road was steep when you came, but now the road is flat. He replied: It doesn't matter to the master on this road. The master said: A guy in a lacquer bucket, what limit is there? [Increased collection]
Qi Song Zen Master
A monk asked: What is Buddha? The master said: This old monk does not know. He replied: Master, you are a great virtuous teacher, why don't you know? The master said: This old monk has never received those of inferior capacity.
Yunshan Monk
[Verse] A monk came from Xijing (Chang'an, the capital of the Tang Dynasty, now Xi'an). The master asked: Did you bring a letter from the master of Xijing? He replied: I dare not casually pass on messages. The master said: Truly a professional monk, naturally endowed. He replied: Who eats leftovers and stale food? The master said: Only you are unwilling to eat it. The monk then made a vomiting gesture. The master called the attendant and said: Help this sick monk out. The monk then left.
○師見僧來。便作起勢。僧便出去。師曰。得甚麼靈利。僧便喝曰。作這個眼目。承嗣臨濟。也太屈哉。師曰。且望阇黎善傳。僧回首。師喝曰。作這個眼目。錯判諸方名言。隨後便打。
虎溪庵主
【頌】僧問。庵主在這裡多少年也。師曰。祇見冬凋夏長。年代總不記得。曰大好不記得。師曰。汝道我在這裡得多少年也。曰冬凋夏長聻。師曰。鬧市裡虎。
桐峰庵主
【評】【頌】僧問。和尚這裡忽遇大蟲作么生。師便作大蟲吼。僧作怖勢。師大笑。僧曰。這老賊。師曰。爭奈老僧何。
○有老人入山參。師曰。住在甚處。老人不語。師曰。善能對機。老人地上拈一枝草示師。師便喝。老人禮拜。師便歸庵。老人曰。與么疑殺一切人在。
杉洋庵主
有僧到參。師問阿誰。曰杉洋庵主。師曰。是我。僧便喝。師作噓聲。僧曰。猶要棒吃在。師便打。
定上座
【評】【頌】初參臨濟。問如何是佛法大意。濟下禪床擒住。師擬議。濟與一掌。師佇思。傍僧曰。定上座何不禮拜。師方作禮。忽然大悟(頌古見臨濟章)。
○后南遊。路逢巖頭雪峰欽山三人。巖頭問。上座甚處來。師曰。臨濟來。巖曰。和尚萬福。師曰。和尚已順世也。巖曰。某
【現代漢語翻譯】 現代漢語譯本 僧人來拜見老師，老師就做出要起身的樣子。僧人隨即離開。老師說：『得到了什麼靈巧的見解？』僧人便大喝一聲說：『做出這種眼色，繼承臨濟（Linji，禪宗大師）的道統，也太委屈了吧。』老師說：『暫且希望阇黎（Acharya，佛教術語，意為導師）好好傳法。』僧人回頭。老師喝道：『做出這種眼色，錯判了各方的名言。』隨後就打了他。
虎溪庵主（Huxi Abbot，虎溪庵的住持）
【頌】僧人問：『庵主您在這裡多少年了？』老師說：『只見到冬天凋零夏天生長，年代總不記得了。』僧人說：『太好了，不記得了。』老師說：『你說我在這裡有多少年了？』僧人說：『冬天凋零夏天生長嗎？』老師說：『鬧市裡的老虎。』
桐峰庵主（Tongfeng Abbot，桐峰庵的住持）
【評】【頌】僧人問：『和尚您這裡忽然遇到老虎怎麼辦？』老師便做出老虎吼叫的聲音。僧人做出害怕的樣子。老師大笑。僧人說：『這老賊。』老師說：『能把我老和尚怎麼樣？』
有位老人進山參拜。老師問：『住在哪裡？』老人不說話。老師說：『善於應對時機。』老人在地上拿起一根草給老師看。老師便喝斥。老人禮拜。老師便回庵。老人說：『這樣反而讓所有人都疑惑不解。』
杉洋庵主（Shanyang Abbot，杉洋庵的住持）
有僧人來參拜。老師問：『你是誰？』答：『杉洋庵主。』老師說：『是我。』僧人便喝斥。老師發出噓聲。僧人說：『還想要捱打。』老師便打了他。
定上座（Ding Shangzuo，一位僧人的尊稱）
【評】【頌】當初參拜臨濟（Linji，禪宗大師），問什麼是佛法大意。臨濟（Linji，禪宗大師）下禪床抓住他。定上座（Ding Shangzuo）猶豫。臨濟（Linji，禪宗大師）給他一掌。定上座（Ding Shangzuo）佇立思考。旁邊的僧人說：『定上座（Ding Shangzuo）為何不禮拜？』定上座（Ding Shangzuo）這才作禮，忽然大悟（頌古見臨濟章）。
後來南遊，路上遇到巖頭（Yantou，禪宗大師）、雪峰（Xuefeng，禪宗大師）、欽山（Qinshan，禪宗大師）三人。巖頭（Yantou，禪宗大師）問：『上座從哪裡來？』定上座（Ding Shangzuo）說：『臨濟（Linji，禪宗大師）來。』巖頭（Yantou，禪宗大師）說：『和尚萬福。』定上座（Ding Shangzuo）說：『和尚已經順世了。』巖頭（Yantou，禪宗大師）說：『某』
【English Translation】 English version The master saw a monk coming and made a gesture as if to rise. The monk then left. The master said, 'What clever understanding did you gain?' The monk then shouted, 'Making such faces, inheriting the lineage of Linji (Linji, a Chan master), is too demeaning.' The master said, 'I hope the Acharya (Acharya, a Buddhist term meaning teacher) will transmit the Dharma well.' The monk turned his head. The master shouted, 'Making such faces, wrongly judging the famous sayings of all directions!' Then he hit him.
Huxi Abbot (Huxi Abbot, the abbot of Huxi Monastery)
[Verse] A monk asked, 'How many years have you been here, Abbot?' The master said, 'I only see winter withering and summer growing; I don't remember the years at all.' The monk said, 'Excellent, you don't remember.' The master said, 'Then how many years do you say I've been here?' The monk said, 'Winter withering and summer growing?' The master said, 'A tiger in the bustling market.'
Tongfeng Abbot (Tongfeng Abbot, the abbot of Tongfeng Monastery)
[Commentary][Verse] A monk asked, 'What would you do, Master, if you suddenly encountered a tiger here?' The master then made a tiger's roar. The monk made a gesture of fear. The master laughed loudly. The monk said, 'You old thief!' The master said, 'What can you do to this old monk?'
An old man entered the mountain to pay respects. The master asked, 'Where do you live?' The old man didn't speak. The master said, 'Good at responding to the moment.' The old man picked up a blade of grass from the ground and showed it to the master. The master then shouted. The old man bowed. The master then returned to the monastery. The old man said, 'This only makes everyone more doubtful.'
Shanyang Abbot (Shanyang Abbot, the abbot of Shanyang Monastery)
A monk came to pay respects. The master asked, 'Who are you?' He replied, 'The Abbot of Shanyang.' The master said, 'That's me.' The monk then shouted. The master made a hissing sound. The monk said, 'You still want to be beaten.' The master then hit him.
Senior Ding (Ding Shangzuo, an honorific title for a monk)
[Commentary][Verse] When he first visited Linji (Linji, a Chan master), he asked what the great meaning of the Buddha-dharma was. Linji (Linji, a Chan master) came down from the meditation platform and grabbed him. Senior Ding (Ding Shangzuo) hesitated. Linji (Linji, a Chan master) gave him a slap. Senior Ding (Ding Shangzuo) stood there thinking. A monk beside him said, 'Why doesn't Senior Ding (Ding Shangzuo) bow?' Senior Ding (Ding Shangzuo) then bowed and suddenly had a great enlightenment (the verse can be found in the Linji chapter).
Later, he traveled south and met Yantou (Yantou, a Chan master), Xuefeng (Xuefeng, a Chan master), and Qinshan (Qinshan, a Chan master). Yantou (Yantou, a Chan master) asked, 'Where are you coming from, Senior?' Senior Ding (Ding Shangzuo) said, 'From Linji (Linji, a Chan master).' Yantou (Yantou, a Chan master) said, 'Greetings to the Abbot.' Senior Ding (Ding Shangzuo) said, 'The Abbot has already passed away.' Yantou (Yantou, a Chan master) said, 'I'
甲三人特去禮拜。薄福不遇。不知和尚在日有何言句。請上座舉一兩則。
【頌】師遂舉臨濟上堂曰。赤肉團上。有一無位真人。常在汝等諸人面門出入。未證據者看看。時有僧問。如何是無位真人。濟下禪床搊住曰。道道。僧擬議。濟拓開曰。無位真人是甚麼乾屎橛。巖頭不覺吐舌。雪峰曰。臨濟大似白拈賊。(按頌古見臨濟章內)欽山曰。何不道赤肉團上。非無位真人。師便擒住曰。無位真人與非無位真人。相去多少。速道速道。欽山被擒。直得面黃面青。語之不得。巖頭雪峰曰。這新戒不識好惡。觸忤上座。且望慈悲。師曰。若不是這兩個老漢。𡎺殺這尿床鬼子。
南院慧颙禪師(亦曰寶應)
【頌】上堂。赤肉團上。壁立千仞。僧問。赤肉團上。壁立千仞。豈不是和尚道。師曰是。僧便掀倒禪床。師曰。這瞎驢亂作。僧擬議。師便打。
【頌】思明和尚未住西院時。到參。禮拜了曰。無可人事。從許州來。收得江西剃刀一柄。獻和尚。師曰。汝從許州來。為甚卻收得江西剃刀。明把師手掐一掐。師曰。侍者收取。明以衣袖拂一拂便行。師曰。阿剌剌阿剌剌。
【頌】上堂。諸方祇具啐啄同時眼。不具啐啄同時用。僧便問。如何。是啐啄同時用。師曰。作家不啐啄。啐啄同時失
【現代漢語翻譯】 現代漢語譯本 甲三人特地前去禮拜，可惜福薄，未能遇到。不知和尚在世時有何言語，請上座舉出一兩則。
【頌】師父於是舉臨濟禪師上堂時說的話：『在赤肉團上，有一位無位真人（指人的真性），常常在你等諸人的面門出入。未曾證悟的人好好看看。』當時有僧人問：『如何是無位真人？』臨濟禪師走下禪床，一把抓住他說：『道！道！』僧人猶豫不決。臨濟禪師推開他說：『無位真人是什麼乾屎橛！』巖頭禪師不禁吐舌。雪峰禪師說：『臨濟禪師太像個白白偷東西的賊。』（按：頌古見臨濟章內）欽山禪師說：『為何不說赤肉團上，非無位真人？』師父便擒住他說：『無位真人和非無位真人，相差多少？快說！快說！』欽山禪師被擒住，嚇得面色發黃發青，說不出話來。巖頭禪師和雪峰禪師說：『這新來的僧人不識好壞，冒犯了上座，還望慈悲。』師父說：『若不是這兩個老傢伙，早打殺了這尿床鬼子。』
南院慧颙禪師（也叫寶應）
【頌】上堂說法。『在赤肉團上，壁立千仞。』僧人問：『在赤肉團上，壁立千仞，豈不是和尚您說的？』師父說是。僧人便掀翻禪床。師父說：『這瞎驢胡作非爲！』僧人猶豫不決，師父便打。
【頌】思明和尚還未住持西院時，前去參拜。禮拜后說：『沒有什麼可以問候的，從許州來，收得江西剃刀一把，獻給和尚您。』師父說：『你從許州來，為何卻收得江西剃刀？』思明掐了師父的手一下。師父說：『侍者收起來。』思明用衣袖拂了一下便走了。師父說：『阿剌剌阿剌剌。』
【頌】上堂說法。諸方只具有啐啄同時的眼，不具有啐啄同時的用。僧人便問：『如何是啐啄同時的用？』師父說：『作家不啐啄，啐啄同時失。』
【English Translation】 English version Three people named Jia went specifically to pay respects. Unfortunately, they were not blessed enough to meet him. They wondered what words the Abbot had spoken during his lifetime and requested the senior monk to cite one or two examples.
[Verse] The master then cited Linji's (Rinzai) (name of a Zen master) words from his sermon: 'On the lump of red flesh, there is a True Man of No Rank (Wúwèi Zhēnrén) (referring to one's true nature) who constantly enters and exits through the gates of your faces. Those who have not yet realized this, take a good look.' At that time, a monk asked, 'What is the True Man of No Rank?' Linji descended from the Zen seat, grabbed him and said, 'Speak! Speak!' The monk hesitated. Linji pushed him away and said, 'What kind of dry shit stick is this True Man of No Rank!' Yantou (name of a Zen master) couldn't help but stick out his tongue. Xuefeng (name of a Zen master) said, 'Linji is very much like a thief who steals in broad daylight.' (Note: The verse is found within the Linji chapter.) Qinshan (name of a Zen master) said, 'Why not say that on the lump of red flesh, there is a Non-Rank True Man?' The master then seized him and said, 'How much difference is there between the True Man of No Rank and the Non-Rank True Man? Speak quickly! Speak quickly!' Qinshan, being seized, turned pale and speechless. Yantou and Xuefeng said, 'This new monk does not know good from bad and has offended the senior monk. We hope for compassion.' The master said, 'If it weren't for these two old fellows, I would have beaten this bed-wetting brat to death.'
Zen Master Huiyong (Huìyóng) of Nanyuan (Nányuàn) (also known as Baoying (Bǎoyīng))
[Verse] Giving a sermon: 'On the lump of red flesh, a thousand-foot cliff stands.' A monk asked, 'On the lump of red flesh, a thousand-foot cliff stands, isn't that what you, the Abbot, are saying?' The master said yes. The monk then overturned the Zen seat. The master said, 'This blind donkey is acting recklessly!' The monk hesitated, and the master struck him.
[Verse] When Master Siming (Sīmíng) had not yet resided at the West Courtyard, he went to pay respects. After bowing, he said, 'There is nothing to inquire about. I came from Xuzhou (Xǔzhōu) and obtained a Jiangxi (Jiāngxī) razor, which I offer to you, Abbot.' The master said, 'You came from Xuzhou, so why did you obtain a Jiangxi razor?' Siming pinched the master's hand. The master said, 'Attendant, take it.' Siming brushed his sleeve and left. The master said, 'A la la la, a la la la.'
[Verse] Giving a sermon: All places only possess the eye of simultaneous pecking from within and without the egg, but do not possess the function of simultaneous pecking. A monk then asked, 'What is the function of simultaneous pecking?' The master said, 'A master does not peck; simultaneous pecking is a loss.'
。曰此猶未是某甲問處。師曰。汝問處作么生。僧曰失。師便打。其僧不肯。後於雲門會下。聞二時舉此話。一僧曰。當時南院棒折那。其僧忽契悟。遂奔回省覲。師已圓寂。乃謁風穴。穴一見便問。上座莫是當時問先師啐啄同時話底么。僧曰是。穴曰。汝當時作么生會。曰某甲當時如在燈影里行相似。穴曰。汝會也。
【頌】僧問。古殿重興時如何。師曰。明堂瓦插檐。曰與么則莊嚴畢備也。師曰。斬草蛇頭落。
【頌】問僧名甚麼。曰普參。師曰。忽遇屎橛作么生。僧便不審。師便打。
○問僧。近離甚處。曰襄州。師曰。來作甚麼。曰特來禮拜和尚。師曰。恰遇寶應老不在。僧便喝。師曰。向汝道不在。又喝作甚麼。僧又喝。師便打。僧禮拜。師曰。這棒本是汝打我。我且打汝要此話大行。瞎漢參堂去。
○問僧。近離甚處。曰襄州。師曰。是甚麼物恁么來。曰和尚試道看。師曰。適來禮拜底。曰錯。師曰。禮拜底錯個甚麼。曰再犯不容。師曰。三十年弄馬騎。今日被驢撲。瞎漢參堂去。
○僧問。從上諸聖向甚麼處去。師曰。不上天堂。則入地獄。曰和尚又作么生。師曰。還知寶應老漢落處么。僧擬議。師打一拂曰。你還知吃拂子底么。曰不會。師曰。正令卻是你行。又打一
【現代漢語翻譯】 現代漢語譯本： 僧人說：『這還不是我想問的地方。』南院道謙禪師說：『你想問的地方是什麼樣的？』僧人說：『我迷失了。』禪師就打了他。這個僧人不服氣。後來在雲門文偃禪師的門下，聽到二時（指早晚兩次）提起這段話。一個僧人說：『當時南院禪師的棒子應該被打斷啊！』這個僧人忽然領悟，於是跑回去拜見南院道謙禪師，但禪師已經圓寂了。於是他去拜見風穴延沼禪師。風穴禪師一見到他就問：『上座莫非就是當時問先師（南院道謙禪師）啐啄同時話的那個僧人嗎？』僧人說是。風穴禪師說：『你當時是怎麼理解的？』僧人說：『我當時就像在燈影里行走一樣。』風穴禪師說：『你明白了。』 【頌】僧人問：『古殿重新興建的時候怎麼樣？』南院道謙禪師說：『明堂的瓦片插在屋檐上。』僧人說：『這樣說來，就是莊嚴完備了。』禪師說：『斬斷草蛇的頭，它就落下來了。』 【頌】問僧人叫什麼名字。僧人說：『普參。』南院道謙禪師說：『忽然遇到屎橛（擦屁股的木棒），你怎麼辦？』僧人便不知如何是好。禪師就打了他。 問僧人：『最近從哪裡來？』僧人說：『襄州。』南院道謙禪師說：『來做什麼？』僧人說：『特地來禮拜和尚。』禪師說：『恰好遇到寶應老漢不在。』僧人便喝了一聲。禪師說：『跟你說不在，又喝什麼？』僧人又喝了一聲。禪師就打了他。僧人禮拜。禪師說：『這棒子本來是你打我的，我且打你，要讓這段話廣為流傳。瞎漢，去參堂吧！』 問僧人：『最近從哪裡來？』僧人說：『襄州。』南院道謙禪師說：『是什麼東西這樣來？』僧人說：『和尚試著說看。』禪師說：『剛才禮拜的那個。』僧人說：『錯。』禪師說：『禮拜的那個錯在哪裡？』僧人說：『再犯就不容了。』禪師說：『三十年弄馬騎，今天被驢撲。瞎漢，去參堂吧！』 僧人問：『從上以來，諸位聖人向什麼地方去？』南院道謙禪師說：『不上天堂，就入地獄。』僧人說：『和尚你又怎麼樣？』禪師說：『還知道寶應老漢落在哪裡嗎？』僧人猶豫。禪師打了一下拂塵說：『你還知道吃拂塵的嗎？』僧人說：『不會。』禪師說：『正令卻是你來執行。』又打了一下。
【English Translation】 English version: The monk said, 'This is still not where I want to ask.' The Master Nanyuan Daoxian (南院道謙, a Chan master) said, 'What is the place you want to ask about?' The monk said, 'I am lost.' The Master then struck him. The monk was not convinced. Later, under Yunmen Wenyan (雲門文偃, a Chan master), he heard this story mentioned twice a day (referring to morning and evening). One monk said, 'At that time, Nanyuan's staff should have been broken!' This monk suddenly realized, so he ran back to pay respects to Master Nanyuan Daoxian, but the Master had already passed away. So he went to pay respects to Fengxue Yanzhao (風穴延沼, a Chan master). As soon as Fengxue saw him, he asked, 'Are you the monk who asked the late Master (Nanyuan Daoxian) about the simultaneous pecking of the chick and hen?' The monk said yes. Fengxue said, 'How did you understand it at that time?' The monk said, 'At that time, I was like walking in the shadows of a lamp.' Fengxue said, 'You understand.' 【Verse】A monk asked, 'How is it when the ancient hall is rebuilt?' Master Nanyuan Daoxian said, 'The tiles of the Mingtang (明堂, the Hall of Enlightenment) are inserted into the eaves.' The monk said, 'In that case, it is completely adorned.' The Master said, 'Cut off the head of the grass snake, and it falls.' 【Verse】Asked a monk what his name was. The monk said, 'Pucan.' Master Nanyuan Daoxian said, 'What would you do if you suddenly encountered a shit stick (a wooden stick for wiping the buttocks)?' The monk did not know what to do. The Master then struck him. Asked a monk, 'Where have you come from recently?' The monk said, 'Xiangzhou.' Master Nanyuan Daoxian said, 'What are you here for?' The monk said, 'I have come specifically to pay respects to the Master.' The Master said, 'It just so happens that old Bao Ying (寶應, referring to himself) is not here.' The monk then shouted. The Master said, 'I told you he is not here, why are you shouting?' The monk shouted again. The Master then struck him. The monk bowed. The Master said, 'This staff was originally for you to hit me, but I will hit you so that this story will be widely spread. Blind man, go to the meditation hall!' Asked a monk, 'Where have you come from recently?' The monk said, 'Xiangzhou.' Master Nanyuan Daoxian said, 'What is it that comes like this?' The monk said, 'Master, try to say it.' The Master said, 'The one who just bowed.' The monk said, 'Wrong.' The Master said, 'What is wrong with the one who bowed?' The monk said, 'No further offenses are allowed.' The Master said, 'Riding a horse for thirty years, today you are knocked down by a donkey. Blind man, go to the meditation hall!' A monk asked, 'Where do all the sages from the past go?' Master Nanyuan Daoxian said, 'If they don't go to heaven, they go to hell.' The monk said, 'What about you, Master?' The Master said, 'Do you know where old Bao Ying falls?' The monk hesitated. The Master struck with a whisk and said, 'Do you know the one who eats the whisk?' The monk said, 'I don't know.' The Master said, 'You are the one who carries out the proper order.' He struck again.
拂子。
【頌】問寒暑到來時如何。(一作日月迭遷寒暑謝。還有不涉寒暑者么)師曰。紫羅抹額繡腰裙。曰上上之機今已曉。向下之機事若何。師曰。炭庫里藏身【增收】。
守廓侍者
【頌】問德山曰。從上諸聖向甚麼處去。山曰。作么作么。師曰。來點飛龍馬。跛鱉出頭來。山便休去。來日浴出。師過茶與山。山于背上拊一下曰。昨日公案作么生。師曰。這老漢今日方始瞥地。山又休去。
○師行腳到襄州華嚴和尚會下。一日嚴上堂曰。大眾。今日若是臨濟德山高亭大愚鳥窠船子兒孫。不用如何若何。便請單刀直入。華嚴與汝證據。師出禮拜起。便喝。嚴亦喝。師又喝。嚴亦喝。師禮拜起曰。大眾看這老漢一場敗闕。又喝一喝。拍手歸眾。嚴下座歸方丈。時風穴作維那。上去問訊。嚴曰。維那汝來也。叵耐守廓。適來把老僧扭捏一上。待集眾打一頓趁出。穴曰。趁他遲了也。自是和尚言過。他是臨濟下兒孫。本分恁么。嚴方息怒。穴下來舉似師。曰你著甚來由。勸這老漢。我未問前。早要棒吃。得我話行。如今不打。搭卻我話也。穴曰。雖然如是。已遍天下也。
西院思明禪師
【頌】僧問。如何是伽藍。師曰。荊棘叢林。曰如何是境中人。師曰。獾兒貉子。
【
【現代漢語翻譯】 拂子（fú zi）：
【頌】問：寒暑到來時如何？（或作：日月更迭，寒暑交替，還有不經歷寒暑的嗎？）師（禪師）說：『紫羅抹額繡腰裙。』問：『上上之機如今已曉，向下之機事若何？』師說：『炭庫里藏身。』【增收】 守廓侍者：
【頌】問德山（禪師名號）曰：『從上諸聖向甚麼處去？』山曰：『作么作么？』師曰：『來點飛龍馬，跛鱉出頭來。』山便休去。來日沐浴后，師過茶與山。山于背上撫一下曰：『昨日公案作么生？』師曰：『這老漢今日方始瞥地。』山又休去。
○師行腳到襄州華嚴和尚會下。一日，嚴上堂曰：『大眾，今日若是臨濟（禪師名號）德山（禪師名號）高亭（地名）大愚（禪師名號）鳥窠（禪師名號）船子（禪師名號）兒孫，不用如何若何，便請單刀直入，華嚴與汝證據。』師出禮拜起，便喝。嚴亦喝。師又喝。嚴亦喝。師禮拜起曰：『大眾看這老漢一場敗闕。』又喝一喝，拍手歸眾。嚴下座歸方丈。時風穴（禪師名號）作維那，上去問訊。嚴曰：『維那汝來也，叵耐守廓，適來把老僧扭捏一上，待集眾打一頓趁出。』穴曰：『趁他遲了也，自是和尚言過，他是臨濟下兒孫，本分恁么。』嚴方息怒。穴下來舉似師，曰：『你著甚來由，勸這老漢，我未問前，早要棒吃，得我話行，如今不打，搭卻我話也。』穴曰：『雖然如是，已遍天下也。』 西院思明禪師：
【頌】僧問：『如何是伽藍（僧眾所居住的園林）？』師曰：『荊棘叢林。』曰：『如何是境中人？』師曰：『獾兒貉子。』
【English Translation】 'Fuzi' (Dust whisk):
[Verse] Asked: 'When cold and heat arrive, what then?' (Alternative: 'As sun and moon alternate, cold and heat depart. Is there that which does not involve cold and heat?') The Master said: 'Purple silk headband, embroidered waist-skirt.' Asked: 'The highest of the high potential is now understood; what about the potential downwards?' The Master said: 'Hiding oneself in a charcoal storehouse.' [Additional Collection] Attendant Shoukuo:
[Verse] Asked Deshan (Zen Master's title): 'Where do all the sages of the past go?' Shan said: 'What to do? What to do?' The Master said: 'Coming to dot the flying dragon horse, the lame turtle comes out.' Shan then ceased. The next day, after bathing, the Master offered tea to Shan. Shan patted his back and said: 'How was yesterday's public case?' The Master said: 'This old man only glimpsed it today.' Shan then ceased again.
○ The Master traveled to Xiangzhou to the assembly of Abbot Huayan. One day, Yan ascended the hall and said: 'Great assembly, today, if you are descendants of Linji (Zen Master's title), Deshan (Zen Master's title), Gaoting (Place name), Dayu (Zen Master's title), Niaoke (Zen Master's title), Chuanzi (Zen Master's title), there is no need for 'how' or 'what'; please go straight to the point with a single blade, and Huayan will vouch for you.' The Master came out, bowed, and then shouted. Yan also shouted. The Master shouted again. Yan also shouted. The Master bowed and said: 'Great assembly, look at this old man's utter defeat.' He shouted again, clapped his hands, and returned to the assembly. Yan descended from the seat and returned to his abbot's quarters. At that time, Fengxue (Zen Master's title) was the director, went up to inquire. Yan said: 'Director, you have come. That unbearable Shoukuo just now twisted the old monk once; I wanted to gather the assembly to beat him and drive him out.' Xue said: 'Driving him out is too late; the Abbot has spoken excessively. He is a descendant of Linji; it is his duty to be like this.' Yan then calmed his anger. Xue came down and told the Master, who said: 'What reason did you use to persuade this old man? Before I even asked, he wanted to beat me with a stick. If my words work, he won't beat me now, but he's ruined my words.' Xue said: 'Although that is so, it has already spread throughout the world.' Zen Master Siming of Xiyuan:
[Verse] A monk asked: 'What is a Sangharama (monastery, a park where monks live)?' The Master said: 'A thorny jungle.' Asked: 'What are the people within the realm?' The Master said: 'Badgers and raccoon dogs.'
評】【頌】從漪上座。到法席旬日。常自曰。莫道會佛法人。覓個舉話底人也無。師聞而默之。漪異日上法堂次。師召從漪。漪舉首。師曰錯。漪進三兩步。師又曰錯。漪近前。師曰。適來兩錯。是上座錯。是思明老漢錯。曰是從漪錯。師曰錯錯。乃曰。上座且在這裡過夏。共汝商量這兩錯。漪不肯。便去。后住相州天平山。每舉前話曰。我行腳時。被惡風吹到汝州。有西院長老勘我。連下兩錯。更留我過夏。待共我商量。我不道恁么時錯。我發足向南方去時。早知錯了也。
寶壽和尚(二世)
【頌】在先寶壽為供養主。壽問。父母未生前。還我本來面目來。師立至夜深。下語不契。翌日辭去。壽曰。汝何往。師曰。昨日蒙和尚設問。某甲不契。往南方參知識去。壽曰。南方禁夏不禁冬。我此間禁冬不禁夏。汝且作街坊過夏。若是佛法。阛阓之中。浩浩紅塵。常說正法。師不敢違。一日街頭見兩人交爭。揮一拳曰。你得恁么無面目。師當下大悟。走見寶壽。未及出語。壽便曰。汝會也。不用說。師便禮拜。
【頌】壽臨遷化時。囑三聖。請師開堂。師開堂日。三聖推出一僧。師便打。聖曰。與么為人。非但瞎卻這僧眼。瞎卻鎮州一城人眼去在。(法眼云。甚麼處是瞎卻人眼處)師擲下拄杖。便歸
【現代漢語翻譯】 現代漢語譯本 【評】【頌】從漪上座來到法席已經十天了，常常自言自語道：『不要說懂得佛法的人，找一個能一起討論話頭的人也沒有。』 寶壽和尚聽了沒有說話。從漪後來在法堂上，寶壽和尚叫從漪，從漪抬起頭。寶壽和尚說：『錯。』 從漪向前走了兩三步，寶壽和尚又說：『錯。』 從漪走近前來，寶壽和尚說：『剛才兩次錯，是上座你錯，還是思明老漢（寶壽和尚自稱）錯？』 從漪說：『是從漪錯。』 寶壽和尚說：『錯錯。』 於是說：『上座你且在這裡過夏天，我和你商量這兩處錯。』 從漪不肯，就離開了。後來住在相州天平山，每次提起之前的事情就說：『我行腳的時候，被惡風吹到汝州，有西院長老勘驗我，連續說了我兩處錯，還要留我過夏天，說要和我商量。我不說當時錯，我動身向南方去的時候，早就知道錯了。』
寶壽和尚（二世）
【頌】當初寶壽和尚作為供養主，（僧人）問：『父母未生我之前，我的本來面目是什麼？』 寶壽和尚站立到深夜，回答不契合。（僧人）第二天告辭離開，寶壽和尚問：『你往哪裡去？』 （僧人）說：『昨天蒙和尚提問，我不能契合，往南方參訪善知識去。』 寶壽和尚說：『南方可以冬天參學但不可以夏天安居，我這裡可以冬天安居但不可以夏天參學。你且作為街坊鄰居在這裡過夏天。如果是佛法，即使在熱鬧的街市之中，滾滾紅塵之中，也能常說正法。』 （僧人）不敢違背。一天在街頭看見兩個人爭吵，揮出一拳說：『你竟然這麼不要臉面。』 （僧人）當下大悟，跑去見寶壽和尚，還沒來得及說話，寶壽和尚就說：『你明白了。不用說了。』 （僧人）就禮拜。
【頌】寶壽和尚臨終時，囑咐三聖禪師，請（這位僧人）開堂說法。（這位僧人）開堂說法那天，三聖禪師推出一個僧人，（這位僧人）就打。（三聖禪師）說：『這樣為人，非但瞎了這個僧人的眼睛，還瞎了鎮州（唐朝時期的鎮州，約在今天的河北正定一帶）一城人的眼睛。』（法眼禪師問：『什麼地方是瞎了人眼睛的地方？』）（這位僧人）扔下拄杖，就回去了。
【English Translation】 English version 【Commentary】【Verse】Zen Master Congyi arrived at the Dharma seat. After ten days, he often said to himself, 'Don't talk about those who understand the Buddha's Dharma, I can't even find someone to discuss koans with.' Baoshou (the abbot) heard this and remained silent. One day, when Congyi was in the Dharma hall, Baoshou called out to Congyi. Congyi raised his head. Baoshou said, 'Wrong.' Congyi took two or three steps forward, and Baoshou said again, 'Wrong.' Congyi approached, and Baoshou said, 'The two mistakes just now, were they your mistake, Venerable, or the old man Siming's (Baoshou referring to himself)?' Congyi said, 'It was Congyi's mistake.' Baoshou said, 'Wrong, wrong.' Then he said, 'Venerable, stay here for the summer, and I will discuss these two mistakes with you.' Congyi refused and left. Later, he lived on Tianping Mountain in Xiangzhou. Every time he mentioned the previous incident, he would say, 'When I was traveling, I was blown by an evil wind to Ruzhou. The elder of the West Courtyard examined me and said I was wrong in two places, and even wanted me to stay for the summer to discuss it with me. I didn't say I was wrong at that time; when I set off to the South, I already knew I was wrong.'
Zen Master Baoshou (Second Generation)
【Verse】Initially, Zen Master Baoshou was the chief patron. (A monk) asked, 'Before my parents gave birth to me, what was my original face?' Zen Master Baoshou stood until late at night, but his answer did not accord with the truth. The next day, (the monk) bid farewell to leave. Baoshou asked, 'Where are you going?' (The monk) said, 'Yesterday, I was questioned by the abbot, and I could not accord with the truth. I am going to the South to visit good teachers.' Baoshou said, 'The South allows winter practice but not summer retreat; here, we allow winter retreat but not summer practice. You should stay here as a neighbor for the summer. If it is the Buddha's Dharma, even in the bustling marketplace, in the midst of the dusty world, one can always speak the true Dharma.' (The monk) dared not disobey. One day, he saw two people arguing in the street, and one threw a punch, saying, 'How can you be so shameless?' (The monk) had a great enlightenment at that moment and ran to see Baoshou. Before he could speak, Baoshou said, 'You understand. No need to say anything.' (The monk) then bowed.
【Verse】When Zen Master Baoshou was about to pass away, he instructed Zen Master Sansheng to invite (this monk) to open the Dharma hall and give a sermon. On the day (this monk) opened the Dharma hall, Zen Master Sansheng pushed forward a monk, and (this monk) immediately struck him. (Zen Master Sansheng) said, 'Acting in this way, not only blinds the eyes of this monk, but also blinds the eyes of the entire city of Zhenzhou (Zhenzhou in the Tang Dynasty (618-907), located approximately in present-day Zhengding, Hebei).' (Zen Master Fayan asked, 'Where is the place that blinds people's eyes?') (This monk) threw down his staff and left.
方丈。
大悲和尚
僧問。除上去下。請師便道。師曰。開口即錯。曰真是學人師也。師曰。今日向弟子手裡死。
水陸和尚
僧問。如何是學人用心處。師曰。用心即錯。曰不起一念時如何。師曰。沒用處漢。
澄心旻德禪師
【頌】在興化遇示眾曰。若是作家戰將。便請單刀直入。更莫如何若何。師出禮拜起。便喝。化亦喝。師又喝。化亦喝。師禮拜歸眾。化曰。適來若是別人。三十棒。一棒也較不得。何故。為他旻德會一喝。不作一喝用。
魯祖山教禪師
僧問。如何是祖師西來意。師曰。今日不答話。曰大好不答話。師便打。
【頌】問如何是雙林樹。師曰。有相身中無相身。曰如何是有相身中無相身。師曰。金香爐下鐵崑崙。
○問如何是孤峰獨宿底人。師曰。半夜日頭明。日午打三更。
○問進向無門時如何。師曰。太鈍生。曰不是鈍生。直下進向無門時如何。師曰。靈機未曾論邊際。執法無門在暗中。
鎮州談空和尚
僧問。格外之談。請師舉唱。師曰。隘路不通風。曰莫祇這便是也無。師乃噓噓。
際上座
僧問。如何是佛法的的大意。師曰。龍騰滄海。魚躍深潭。曰畢竟如何。師曰。夜聞祭鬼鼓。
【現代漢語翻譯】 方丈（寺院住持）。
大悲和尚
僧人問：『撇開向上向下，請老師直說。』 大悲和尚說：『一開口就錯了。』 僧人說：『您真是學人的好老師啊。』 大悲和尚說：『今天你就要死在我的手裡。』
水陸和尚
僧人問：『什麼是學人應該用心的地方？』 水陸和尚說：『用心就錯了。』 僧人說：『不起一個念頭時如何？』 水陸和尚說：『沒用的傢伙。』
澄心旻德禪師
【頌】在興化（地名）遇到示眾，說：『如果是真正的戰將，就請單刀直入，不要再問如何如何。』 旻德禪師出來禮拜後站起，便喝一聲。興化也喝一聲。旻德禪師又喝一聲，興化也喝一聲。旻德禪師禮拜后回到人群中。興化說：『剛才如果是別人，就要打三十棒，一棒也少不得。』 為什麼呢？因為旻德禪師懂得這一喝，卻不把這一喝當作一喝來用。
魯祖山教禪師
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用意）？』 魯祖山教禪師說：『今天不回答問題。』 僧人說：『太好了，不回答問題。』 魯祖山教禪師便打了他。
【頌】問：『什麼是雙林樹（佛陀涅槃的地方的樹）？』 魯祖山教禪師說：『有相身中無相身。』 僧人問：『什麼是有相身中無相身？』 魯祖山教禪師說：『金香爐下鐵崑崙。』
○問：『什麼是孤峰獨宿的人？』 魯祖山教禪師說：『半夜日頭明，日午打三更。』
○問：『進入無門時如何？』 魯祖山教禪師說：『太遲鈍了。』 僧人說：『不是遲鈍，直接進入無門時如何？』 魯祖山教禪師說：『靈機未曾論邊際，執法無門在暗中。』
鎮州談空和尚
僧人問：『特別的談論，請老師開示。』 鎮州談空和尚說：『隘路不通風。』 僧人說：『莫非這就是了嗎？』 鎮州談空和尚便噓噓。
際上座
僧人問：『什麼是佛法的大意？』 際上座說：『龍騰滄海，魚躍深潭。』 僧人問：『究竟如何？』 際上座說：『夜聞祭鬼鼓。』
【English Translation】 Abbot (of a monastery).
Monk Dabei (Great Compassion)
A monk asked: 'Setting aside going up and down, please tell me directly, Master.' The Master said: 'As soon as you open your mouth, you're wrong.' The monk said: 'You truly are a good teacher for students.' The Master said: 'Today you will die at my hands.'
Monk Shuilu (Water and Land)
A monk asked: 'What is the place where a student should apply their mind?' The Master said: 'Applying the mind is wrong.' The monk said: 'What about when not a single thought arises?' The Master said: 'Useless fellow.'
Chan Master Chengxin Minde (Clear Mind)
[Verse] Encountered a public instruction in Xinghua (place name), saying: 'If you are a true general, then please go straight in with a single blade, don't ask how or what.' Chan Master Minde came out, bowed, stood up, and then shouted. Xinghua also shouted. Chan Master Minde shouted again, and Xinghua also shouted. Chan Master Minde bowed and returned to the assembly. Xinghua said: 'If it had been someone else just now, they would have received thirty blows, not one less.' Why? Because Minde understands this shout, but doesn't use this shout as a shout.
Chan Master Luzushan Jiao (Mount Lu)
A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' Chan Master Luzushan Jiao said: 'Today I will not answer questions.' The monk said: 'Excellent, not answering questions.' Chan Master Luzushan Jiao then hit him.
[Verse] Asked: 'What is the Twin Sala Tree (where the Buddha entered Nirvana)?' The Master said: 'Within the body of form is the formless body.' The monk asked: 'What is the formless body within the body of form?' The Master said: 'Beneath the golden incense burner is the iron Kunlun.'
○ Asked: 'What is a person who dwells alone on a solitary peak?' The Master said: 'At midnight the sun is bright, at noon it strikes the third watch.'
○ Asked: 'What about when entering the gateless gate?' The Master said: 'Too dull.' The monk said: 'Not dull, what about directly entering the gateless gate?' The Master said: 'The spiritual mechanism has never discussed boundaries, clinging to the law without a gate is in the dark.'
Monk Tankong (Empty Talk) of Zhenzhou
A monk asked: 'Extraordinary talk, please Master expound.' Monk Tankong of Zhenzhou said: 'A narrow road doesn't let the wind through.' The monk said: 'Could this be it?' Monk Tankong of Zhenzhou then went 'hush hush'.
Senior Seat Ji
A monk asked: 'What is the great meaning of the Buddha-dharma?' Senior Seat Ji said: 'Dragons soar in the vast sea, fish leap in the deep pool.' The monk asked: 'Ultimately, how is it?' Senior Seat Ji said: 'At night, one hears the drums of the ghost festival.'
朝聽上灘歌。
風穴延沼禪師
參南院。入門不禮拜。院曰。入門須辨主。師曰。端的請師分。院於左膝拍一拍。師便喝。院于右膝拍一拍。師又喝。院曰。左邊一拍且置。右邊一拍作么生。師曰瞎。院便拈棒。師曰。莫盲枷瞎棒。奪打和尚。莫言不道。院擲下棒曰。今日被黃面浙子。鈍置一場。師曰。和尚大似持缽不得。詐道不饑。院曰。阇黎曾到此間么。師曰。是何言歟。院曰。老僧好好相借問。師曰。也不得放過。便下參眾了。卻上堂頭禮謝。院曰。阇黎曾見甚麼人來。師曰。在襄州華嚴。與廓侍者同夏。院曰。親見作家來。
【頌】院問。南方一棒。作么商量。師曰。作奇特商量。師卻問。和尚此間一棒。作么商量。院拈拄杖曰。棒下無生忍。臨機不見師。師于言下大徹玄旨。遂依止六年。四眾請主風穴。又八年。李史君與合城士庶。再請開堂演法矣。
○上堂。夫參學眼目。臨機直須大用現前。勿自拘於小節。設使言前薦得。猶是滯㲉迷封。總然句下精通。未免觸途狂見。應是從前依他作解。明昧兩岐。與你一時掃卻。直教個個如師子兒。吒呀地。哮吼一聲。壁立千仞。誰敢正眼覷著。覷著即瞎卻渠眼。時有僧問。如何是正法眼。師曰。即便[翟支]瞎。曰[翟支]瞎后如何
【現代漢語翻譯】 現代漢語譯本 朝聽上灘歌。
風穴延沼禪師
參訪南院。入門不禮拜。南院說：『入門須辨主。』禪師說：『究竟如何請老師分明。』南院在左膝拍了一下。禪師便喝斥。南院在右膝拍了一下。禪師又喝斥。南院說：『左邊一拍且放一邊，右邊一拍作何解釋？』禪師說：『瞎！』南院便拿起棒子。禪師說：『不要用盲目的枷鎖和瞎棒，奪打和尚，莫說我沒告訴你。』南院扔下棒子說：『今日被這個黃面浙子，鈍置一場。』禪師說：『和尚你很像拿著缽卻說不餓。』南院說：『阇黎（Acarya，阿阇黎，意為導師）曾到過這裡嗎？』禪師說：『這是什麼話？』南院說：『老僧好好地問你。』禪師說：『也不得放過。』便下座去參拜大眾。之後又上堂禮謝。南院說：『阇黎曾見過什麼人來？』禪師說：『在襄州華嚴，與廓侍者一起度過夏天。』南院說：『親眼見過內行的人來了。』
【頌】南院問：『南方一棒，作何商量？』禪師說：『作奇特商量。』禪師反問：『和尚此間一棒，作何商量？』南院拿起拄杖說：『棒下無生忍，臨機不見師。』禪師在言下大徹玄旨，於是依止六年。四眾請禪師主持風穴，又過了八年。李史君與全城士紳百姓，再次請求禪師開堂演法。
○上堂。參學者的眼目，臨機應直須大用現前，不要拘泥於小節。即使在言語之前就領悟，仍然是滯留在外殼和迷失在封印中。縱然在語句之下精通，也難免觸處都是狂妄的見解。應當將從前依賴他人解釋，明昧兩歧的理解，與你一時掃除乾淨。直接讓每個人都像獅子一樣，張開大口，哮吼一聲，壁立千仞，誰敢正眼看著。看著就瞎了他的眼。當時有僧人問：『如何是正法眼？』禪師說：『即便[翟支]瞎。』問：『[翟支]瞎后如何？』
【English Translation】 English version Listening to the boatmen's songs in the morning.
Zen Master Fengxue Yanzhao
He visited Nanyuan. He did not bow upon entering. Nanyuan said, 'Upon entering, one must discern the host.' The Master said, 'Ultimately, please, Master, clarify.' Nanyuan clapped his left knee once. The Master immediately shouted. Nanyuan clapped his right knee once. The Master shouted again. Nanyuan said, 'The left clap can be set aside for now, but what about the right clap?' The Master said, 'Blind!' Nanyuan then picked up a staff. The Master said, 'Do not use blind shackles and a blind staff to strike the monk. Don't say I didn't warn you.' Nanyuan threw down the staff and said, 'Today, I have been dulled by this yellow-faced Zhe person.' The Master said, 'You are like a monk holding a bowl but claiming not to be hungry.' Nanyuan said, 'Have you, Acarya (teacher), ever been here before?' The Master said, 'What are you saying?' Nanyuan said, 'This old monk is asking you nicely.' The Master said, 'You cannot be let off either.' Then he went down to pay respects to the assembly. Afterwards, he went to the hall to express his gratitude. Nanyuan said, 'Whom have you seen before, Acarya?' The Master said, 'In Xiangzhou Huayan, I spent the summer with attendant Kuo.' Nanyuan said, 'You have personally seen an expert come.'
[Verse] Nanyuan asked, 'What is to be discussed about the southern staff?' The Master said, 'Discuss it as something extraordinary.' The Master then asked, 'What is to be discussed about the staff here, Master?' Nanyuan picked up his staff and said, 'Beneath the staff, there is no acceptance of birth; when facing the moment, one does not see the teacher.' The Master had a great enlightenment upon hearing these words, and thus stayed for six years. The four assemblies invited the Master to preside over Fengxue, and after another eight years, Li Shijun and the gentry and commoners of the entire city again requested the Master to open the hall and expound the Dharma.
○ Going to the Hall. The eye of the student should be that when facing the moment, great function should immediately appear. Do not be bound by minor details. Even if one understands before words are spoken, it is still being stuck in the husk and lost in the seal. Even if one is proficient beneath the sentences, one cannot avoid encountering wild views everywhere. One should sweep away all the previous reliance on others' explanations, the ambiguous understandings, all at once. Directly make everyone like a lion cub, opening its mouth wide, roaring once, standing like a wall of a thousand ren (ancient Chinese unit of length), who dares to look directly at it? Looking at it will blind their eyes. At that time, a monk asked, 'What is the eye of the true Dharma?' The Master said, 'Immediately [翟支] blind.' Asked, 'What after [翟支] blind?'
。師曰。撈天摸地。
【評】【頌】師在郢州。謁前請主李史君。留于衙內度夏。普設大會。請師上堂。才升座。乃曰。祖師心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。還有人道得么。時有盧陂長老出問。學人有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙。陂佇思。師喝曰。長老何不進語。陂擬議。師便打一拂子曰。還記得話頭么。試舉看。陂擬開口。師又打一拂子。牧主曰。信知佛法。與王法一般。師曰。見甚麼道理。牧主曰。當斷不斷。反招其亂。師便下座。
【頌】上堂。僧問。如何是佛。師曰。如何不是佛。曰未曉玄言。請師直指。師曰。家住海門洲。扶桑最先照。
【頌】問如何是清凈法身。師曰金沙灘頭馬郎婦。
○問一色難分。請師顯示。師曰。滿爐添炭猶嫌冷。路上行人祇守寒。
【頌】問如何是道。師曰。五鳳樓前。曰如何是道中人。師曰。問取皇城使。
○問摘葉尋枝即不問。直截根源事若何。師曰。赴供凌晨去。開塘帶雨歸。
【頌】問隨緣不變者。忽遇知音時如何。師曰。披莎側立千峰外。引水澆蔬五老前。
【評】【頌】上堂。若立一塵。家國興盛。野老顰蹙。不立一塵。家
【現代漢語翻譯】 現代漢語譯本： 師父說：『撈天摸地。』
【評】【頌】師父在郢州，拜見之前的主管李史君，被留在衙門內度過夏天。普遍設定大型法會，請師父上堂說法。師父才登上座位，便說：『祖師（禪宗的創始人）的心印，形狀像鐵牛的機關，去就印住，住就印破。如果既不去也不住，印就是，不印就是。還有人能說得出來嗎？』當時有盧陂長老出來問：『學人有鐵牛的機關，請師父不要搭印。』師父說：『慣於釣取鯨鯢，澄清巨大的水域，卻嘆息青蛙的腳步陷入泥沙。』盧陂長老佇立思考。師父呵斥道：『長老為何不進言？』盧陂長老想要說話。師父便打了一下拂塵說：『還記得話頭嗎？試著說出來看看。』盧陂長老想要開口。師父又打了一下拂塵。牧主說：『相信佛法，與王法一般。』師父說：『見到什麼道理？』牧主說：『當斷不斷，反招其亂。』師父便下座。
【頌】上堂。僧人問：『如何是佛（覺悟者）？』師父說：『如何不是佛？』僧人說：『未曉玄言，請師父直指。』師父說：『家住海門洲，扶桑（傳說中的日出之地）最先照耀。』
【頌】問：『如何是清凈法身（佛的純凈本質）？』師父說：『金沙灘頭馬郎婦。』
○問：『一色難分，請師父顯示。』師父說：『滿爐添炭猶嫌冷，路上行人只守寒。』
【頌】問：『如何是道（真理）？』師父說：『五鳳樓前。』僧人說：『如何是道中人？』師父說：『問取皇城使。』
○問：『摘葉尋枝即不問，直截根源事若何？』師父說：『赴供凌晨去，開塘帶雨歸。』
【頌】問：『隨緣不變者，忽遇知音時如何？』師父說：『披莎側立千峰外，引水澆蔬五老前。』
【評】【頌】上堂。若立一塵，家國興盛，野老顰蹙。不立一塵，家
【English Translation】 English version: The master said, 'Grasping the sky and touching the earth.'
[Commentary][Verse] The master was in Yingzhou, visiting the former magistrate, Li Shijun, and stayed in the yamen (government office) to spend the summer. A large Dharma assembly was widely set up, and the master was invited to ascend the hall to preach. As soon as the master ascended the seat, he said, 'The mind-seal of the Patriarch (founder of Zen), its shape is like the mechanism of an iron ox. Going, it seals; staying, it breaks the seal. If it neither goes nor stays, sealing is it, not sealing is it. Is there anyone who can speak of it?' At that time, Elder Lu Bei came out and asked, 'The student has the mechanism of an iron ox; please, master, do not apply the seal.' The master said, 'Accustomed to fishing for whales and clearing vast waters, yet lamenting the frog's steps sinking in mud and sand.' Elder Lu Bei stood pondering. The master shouted, 'Elder, why do you not speak?' Elder Lu Bei intended to speak. The master then struck with the whisk and said, 'Do you still remember the topic? Try to speak it.' Elder Lu Bei intended to open his mouth. The master struck with the whisk again. The governor said, 'Truly, the Buddha-dharma is like the king's law.' The master said, 'What principle do you see?' The governor said, 'Hesitating when one should decide only invites chaos.' The master then descended from the seat.
[Verse] Ascending the hall, a monk asked, 'What is Buddha (the enlightened one)?' The master said, 'What is not Buddha?' The monk said, 'Not understanding the profound words, please, master, point directly.' The master said, 'Home is on the Haimen Continent, where Fusang (mythical land of sunrise) shines first.'
[Verse] Asked, 'What is the pure Dharma-body (the pure essence of the Buddha)?' The master said, 'The woman of the horse-groom on the golden sand beach.'
○ Asked, 'One color is difficult to distinguish; please, master, reveal it.' The master said, 'Adding charcoal to the stove is still considered cold; travelers on the road only guard against the cold.'
[Verse] Asked, 'What is the Dao (the truth)?' The master said, 'Before the Five Phoenix Tower.' The monk said, 'What is a person of the Dao?' The master said, 'Ask the imperial city envoy.'
○ Asked, 'I will not ask about picking leaves and searching for branches; what about the matter of directly cutting off the root source?' The master said, 'Going to the offering before dawn, returning from opening the pond in the rain.'
[Verse] Asked, 'The one who remains unchanged while adapting to conditions, what happens when they suddenly meet a kindred spirit?' The master said, 'Wearing a straw cloak, standing sideways outside a thousand peaks, drawing water to irrigate vegetables before the Five Elders.'
[Commentary][Verse] Ascending the hall. If one establishes a single speck of dust, the family and nation will prosper, and the old farmer will frown. If one does not establish a single speck of dust, the family
國喪亡。野老安怗。於此明得。阇黎無分。全是老僧。於此不明。老僧卻是阇黎。阇黎與老僧。亦能悟卻天下人。亦能瞎卻天下人。欲識阇黎么右邊一拍曰。這裡是。欲識老僧么。左邊一拍曰。這裡是。
○上堂。若是上上之流。各有證據。略赴個程限。中下之機。各須英俊。當處出生。隨處滅盡。如爆龜紋。爆即成兆。不爆成鈍。欲爆不爆。直下便捏。
【頌】僧問。語默涉離微。如何通不犯。師曰。常憶江南三月里。鷓鴣啼處百華香。
○問百了千當時如何。師曰。不許夜行。投明須到。
○問如何是賓中主。師曰。入市雙瞳瞽。曰如何是主中賓。師曰。迴鑾兩曜新。曰如何是賓中賓。師曰。攢眉坐白雲。曰如何是主中主。師曰。磨礱三尺劍。待斬平不人。
○問如何是钁頭邊意。師曰。山前一片青。
【頌】問如何是佛。師曰。杖林山下竹筋鞭。
穎橋安禪師(號鐵胡)
【頌】師與鐘司徒向火次。鐘忽問。三界焚燒時。如何出得。師以香匙撥開火。鐘擬議。師曰。司徒司徒。鐘忽有省。
興陽歸靜禪師
初參西院。便問。擬問不問時如何。院便打。師良久。院曰。若喚作棒。眉須墮落。師于言下大悟。
首山省念禪師
常密誦法
【現代漢語翻譯】 現代漢語譯本： 國家衰亡，鄉野老翁安穩平靜。如果能在此處明白，那麼阇黎（Śrāmaṇera，沙彌）就沒有分別。完全是老僧的境界。如果在此處不明白，那麼老僧反而是阇黎。阇黎與老僧，既能啓發天下人覺悟，也能矇蔽天下人。想要認識阇黎嗎？向右邊拍一下說：『這裡是。』想要認識老僧嗎？向左邊拍一下說：『這裡是。』
上堂開示：如果是上上根器的人，各有自己的證據，稍微趕赴一下程序期限。中下根器的人，各自必須英俊果決，在當下出生，隨處滅盡。如同燒灼龜甲的紋路，燒灼后立即顯現徵兆，不燒灼就顯得遲鈍。想要燒灼卻又猶豫不決，就直接捏住它。
【頌】有僧人問：『言語和沉默都涉及細微的差別，如何才能通達而不冒犯？』禪師說：『常常憶起江南三月的美好景色，鷓鴣啼叫的地方，百花飄香。』
有人問：『百了千當時如何？』禪師說：『不許夜間行走，天亮時必須到達。』
有人問：『如何是賓中主？』禪師說：『進入市場，雙眼失明。』又問：『如何是主中賓？』禪師說：『回朝時，日月煥然一新。』又問：『如何是賓中賓？』禪師說：『皺著眉頭坐在白雲中。』又問：『如何是主中主？』禪師說：『磨礪三尺寶劍，等待斬殺不平之人。』
有人問：『如何是鋤頭邊的意境？』禪師說：『山前一片青翠。』
【頌】有人問：『如何是佛（Buddha，覺悟者）？』禪師說：『杖林山下的竹筋鞭。』
穎橋安禪師（號鐵胡）
【頌】禪師與鐘司徒一起烤火，鐘司徒忽然問：『三界（Trailokya，欲界、色界、無色界）焚燒時，如何才能逃脫？』禪師用香匙撥開火焰。鐘司徒正在思量，禪師說：『司徒，司徒。』鐘司徒忽然有所領悟。
興陽歸靜禪師
當初參訪西院禪師，便問：『想要提問又不提問時，如何是好？』西院禪師便打他。禪師過了很久才明白。西院禪師說：『如果將這叫做棒，眉毛和鬍鬚都要脫落。』禪師在言語之下大悟。
首山省念禪師
常常秘密誦讀佛法。
【English Translation】 English version: When the country is lost, the old man in the countryside is peaceful and content. If one can understand this, then the Śrāmaṇera (novice monk) has no distinctions. It is entirely the realm of the old monk. If one does not understand this, then the old monk is actually the Śrāmaṇera. The Śrāmaṇera and the old monk can both enlighten all people and blind all people. Do you want to know the Śrāmaṇera? Clap on the right side and say: 'Here it is.' Do you want to know the old monk? Clap on the left side and say: 'Here it is.'
Ascending the Dharma hall: If they are of the highest caliber, each has their own evidence, and slightly attend to the process and limitations. Those of middle and lower caliber must each be outstanding and decisive, born in the present moment, extinguished everywhere. Like the cracks in a burnt tortoise shell, the cracks immediately reveal signs, and not cracking makes it dull. Wanting to crack but hesitating, just pinch it directly.
[Verse] A monk asked: 'Speech and silence both involve subtle differences, how can one penetrate without offense?' The Zen master said: 'I often recall the beautiful scenery of the third month in Jiangnan, where the partridges sing and hundreds of flowers are fragrant.'
Someone asked: 'What about the moment when a hundred are finished and a thousand are due?' The Zen master said: 'No night travel is allowed; you must arrive by dawn.'
Someone asked: 'What is the guest within the host?' The Zen master said: 'Entering the market, both eyes are blind.' Asked again: 'What is the host within the guest?' The Zen master said: 'Returning to the court, the sun and moon are renewed.' Asked again: 'What is the guest within the guest?' The Zen master said: 'Sitting in the white clouds with furrowed brows.' Asked again: 'What is the host within the host?' The Zen master said: 'Sharpening a three-foot sword, waiting to slay the unjust.'
Someone asked: 'What is the meaning at the edge of the hoe?' The Zen master said: 'A patch of green in front of the mountain.'
[Verse] Someone asked: 'What is Buddha (Enlightened One)?' The Zen master said: 'The bamboo whip under Zhanglin Mountain.'
Zen Master An of Yingqiao (named Tiehu)
[Verse] The Zen master and Situ Zhong were warming themselves by the fire. Situ Zhong suddenly asked: 'When the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm) are burning, how can one escape?' The Zen master used a incense spoon to stir the fire. Situ Zhong was contemplating, and the Zen master said: 'Situ, Situ.' Situ Zhong suddenly had an awakening.
Zen Master Guijing of Xingyang
When he first visited Zen Master Xiyuan, he asked: 'What is it like when one intends to ask but does not ask?' Zen Master Xiyuan hit him. The Zen master understood after a long time. Zen Master Xiyuan said: 'If you call this a stick, your eyebrows and beard will fall off.' The Zen master had a great awakening upon hearing these words.
Zen Master Sheng Nian of Shoushan
He often secretly recited the Dharma.
華經。眾目爲念法華也。晚於風穴會中充知客。一日侍立次。穴乃垂涕告之曰不幸臨濟之道。至吾將墜地矣。師曰。觀此一眾。豈無人耶。穴曰。聰敏者多。見性者少。師曰。如某者如何。穴曰。吾雖望子之久。猶恐耽著此經。不能放下。師曰。此亦可事。愿聞其要。穴遂上堂。舉世尊以青蓮目。顧視大眾。乃曰。正當恁么時。且道說個甚麼。若道不說而說。又是埋沒先聖。且道說個甚麼。師乃拂袖下去。穴擲下拄杖歸方丈。侍者隨後請益曰。念法華因甚不祗對和尚。穴曰。念法華會也。次日師與真園頭同上問訊次。穴問真曰。作么生是世尊不說說。真曰。鵓鳩樹上鳴。穴曰。汝作許多癡福作么。何不體究言句。又問師曰。汝作么生。師曰。動容揚古路。不墮悄然機。穴謂真曰。汝何不看念法華下語。師受風穴印可之後。泯跡韜光。人莫知其所以。因白兆楚和尚。至汝州宣化。風穴令師往傳語。才相見。提起坐具便問。展即是。不展即是。兆曰。自家看取。師便喝。兆曰。我曾親近知識來。未嘗輒敢恁么造次。師曰。草賊大敗。兆曰。來日若見風穴和尚。待一一舉似。師曰。一任一任。不得忘卻。師乃先回。舉似風穴。穴曰。今日又被你收下一員草賊。師曰。好手不張名。兆次日才到相見。便舉前話。穴曰。非但昨日
【現代漢語翻譯】 現代漢語譯本： 華經（指華經和尚，具體生卒年不詳）。大眾認為他精通《法華經》。他後來在風穴禪師（風穴延沼，826-973）的禪會中擔任知客（負責接待賓客的僧人）。一天，他侍立在風穴禪師身旁，風穴禪師流著眼淚對他說：『不幸的是，臨濟宗的道統，到了我這裡就要衰落了。』華經說：『看這一眾僧人，難道就沒有人了嗎？』風穴禪師說：『聰明的人很多，但真正開悟見性的人很少。』華經說：『像我這樣的人怎麼樣？』風穴禪師說：『我雖然期望你很久了，但還是擔心你沉迷於這部《法華經》，不能放下。』華經說：『這也是可以做到的，希望聽聽其中的要領。』於是風穴禪師登上法座，用青蓮花般的眼睛看著大眾，然後說：『正當這個時候，你們說該說什麼？如果說不說而說，又是埋沒了先聖。那麼，到底該說什麼？』華經於是拂袖而去。風穴禪師扔下拄杖回到方丈室。侍者隨後請教說：『念法華（指華經和尚）為什麼不回答和尚您的問題？』風穴禪師說：『念法華已經領會了。』第二天，華經和真園頭（寺院中負責菜園的僧人）一同去向風穴禪師問訊，風穴禪師問真園頭說：『怎麼是世尊不說說？』真園頭說：『鵓鳩在樹上鳴叫。』風穴禪師說：『你作這麼多癡福幹什麼？為什麼不去體會言語的真意？』又問華經說：『你怎麼樣？』華經說：『動容揚古路，不墮悄然機。』（意為：一舉一動都彰顯著古老的道路，不落入寂靜的窠臼。）風穴禪師對真園頭說：『你為什麼不看看念法華的回答？』華經得到風穴禪師的印可之後，就隱匿了軌跡，韜光養晦，人們不知道他去了哪裡。後來白兆楚和尚（具體生卒年不詳）到汝州宣化，風穴禪師派華經前去傳話。華經剛一見面，就提起坐具問道：『展開可以嗎？不展開可以嗎？』白兆楚和尚說：『你自己看著辦。』華經便大喝一聲。白兆楚和尚說：『我曾經親近過善知識，未曾敢像你這樣魯莽。』華經說：『草賊大敗。』白兆楚和尚說：『明天如果見到風穴和尚，我會一一告訴他。』華經說：『隨你便，隨你便，不要忘記了。』華經於是先回去，把這件事告訴了風穴禪師。風穴禪師說：『今天又被你收下了一個草賊。』華經說：『好手不張揚名聲。』白兆楚和尚第二天來到，剛一見面，便提起之前的話。風穴禪師說：『不僅僅是昨天』
【English Translation】 English version: Hua Jing (Master Hua Jing, specific birth and death years unknown). The community regarded him as being well-versed in the 'Lotus Sutra'. He later served as the guest prefect (the monk responsible for receiving guests) in the Chan assembly of Zen Master Fengxue (Fengxue Yanzhao, 826-973). One day, as he stood beside Zen Master Fengxue, Fengxue tearfully said to him, 'Unfortunately, the lineage of the Linji school is about to decline with me.' Hua Jing said, 'Looking at this assembly, is there really no one?' Zen Master Fengxue said, 'There are many who are clever, but few who are truly enlightened and see their nature.' Hua Jing said, 'What about someone like me?' Zen Master Fengxue said, 'Although I have hoped for you for a long time, I am still worried that you are indulging in this 'Lotus Sutra' and cannot let it go.' Hua Jing said, 'This is also achievable; I wish to hear the key to it.' Thereupon, Zen Master Fengxue ascended the Dharma seat, looked at the assembly with eyes like blue lotuses, and then said, 'Right at this moment, what do you say should be said? If you say speaking without speaking, it is burying the former sages. So, what should be said?' Hua Jing then flicked his sleeves and left. Zen Master Fengxue threw down his staff and returned to his abbot's room. The attendant then asked for instruction, saying, 'Why did Nian Fahua (referring to Master Hua Jing) not answer the abbot's question?' Zen Master Fengxue said, 'Nian Fahua has already understood.' The next day, Hua Jing and the head gardener, Zhen, went together to pay their respects to Zen Master Fengxue. Zen Master Fengxue asked Zhen, the head gardener, 'What is it that the World-Honored One speaks without speaking?' Zhen said, 'The turtledove chirps on the tree.' Zen Master Fengxue said, 'What are you doing making so much foolish merit? Why not investigate the true meaning of the words?' He then asked Hua Jing, 'What about you?' Hua Jing said, 'Moving and acting, he proclaims the ancient path, not falling into the trap of quietude.' (Meaning: Every movement and action reveals the ancient path, not falling into the rut of silence.) Zen Master Fengxue said to Zhen, 'Why don't you look at Nian Fahua's answer?' After Hua Jing received the approval of Zen Master Fengxue, he concealed his tracks and hid his light, and people did not know where he went. Later, when Monk Baizhao Chu (specific birth and death years unknown) went to Xuanhua in Ruzhou, Zen Master Fengxue sent Hua Jing to convey a message. As soon as they met, Hua Jing raised his sitting mat and asked, 'Is it okay to unfold it? Is it okay not to unfold it?' Monk Baizhao Chu said, 'See for yourself.' Hua Jing then shouted loudly. Monk Baizhao Chu said, 'I have been close to good teachers before, and I have never dared to be so rash as you.' Hua Jing said, 'The bandit army is utterly defeated.' Monk Baizhao Chu said, 'If I see Zen Master Fengxue tomorrow, I will tell him everything.' Hua Jing said, 'As you wish, as you wish, don't forget.' Hua Jing then returned first and told Zen Master Fengxue about this. Zen Master Fengxue said, 'Today you have captured another bandit.' Hua Jing said, 'A good hand does not publicize his name.' Monk Baizhao Chu arrived the next day, and as soon as they met, he brought up the previous conversation. Zen Master Fengxue said, 'Not only yesterday'
。今日和贓捉敗。師於是名振四方。學者望風而靡。開法首山為第一世也。
【頌】僧問。如何是學人親切處。師曰。五九盡日又逢春。曰畢竟事如何。師曰。冬到寒食一百五。
【頌】問如何是祖師西來意。師曰。風吹日炙。
【頌】問如何是菩提路。師曰。此去襄縣五里。曰向上事如何。師曰。往來不易。
【頌】問一切諸佛。皆從此經出。如何是此經。師曰。低聲低聲。曰如何受持。師曰。切不得污染(此則頌古。見聯珠第一卷金剛經章)。
【頌】問如何是古佛心。師曰。鎮州蘿蔔重三斤。
○問如何是玄中的。師曰。有言須道卻。曰此意如何。師曰。無言鬼也瞋。
○問如何是梵音相。師曰。驢鳴狗吠。乃曰。要得親切。第一莫將問來問。還會么。問在答處。答在問處。汝若將問來問。老僧在汝腳底。汝若擬議。即沒交涉。時有僧出禮拜。師便打。僧便問。掛錫幽巖時如何。師曰錯。僧曰錯。師又打。
【頌】問如何是佛。師曰。新婦騎驢阿家牽。曰未審此語甚麼句中收。師曰。三玄收不得。四句豈能該。曰此意如何。師曰。天長地久。日月齊明。
【頌】示眾曰。諸上座。不得盲喝亂喝。尋常向你道。賓則始終賓。主則始終主。賓無二賓。主無
【現代漢語翻譯】 現代漢語譯本：
今天和他一起抓住了盜賊。於是，首山省念禪師的名聲響徹四方，學人們望風歸附。在首山開創禪法，成為第一世祖師。
【頌】有僧人問：『如何是學人最親切的地方？』 師父說：『五九四十五天過去，又逢春天。』 僧人說：『究竟是怎麼回事？』 師父說：『冬至后一百零五天是寒食節。』
【頌】問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，菩提達摩從西方來的意圖）？』 師父說：『風吹日曬。』
【頌】問：『如何是菩提路（Bodhi path，覺悟之路）？』 師父說：『從這裡去襄縣五里路。』 僧人說：『向上（更高的境界）的事如何？』 師父說：『往來不容易。』
【頌】問：『一切諸佛，都從此經出，如何是此經？』 師父說：『低聲，低聲。』 僧人說：『如何受持？』 師父說：『千萬不能污染它』（此則頌古，見《聯珠》第一卷《金剛經》章）。
【頌】問：『如何是古佛心（ancient Buddha's mind，古代佛陀的心）？』 師父說：『鎮州的蘿蔔重三斤。』
問：『如何是玄中的（the center of the mysterious，玄妙的中心）？』 師父說：『有話就說出來。』 僧人說：『這是什麼意思？』 師父說：『不說的話，鬼也會生氣。』
問：『如何是梵音相（the characteristics of Brahma's sound，梵天之音的特徵）？』 師父說：『驢叫狗吠。』 於是說：『想要得到親切的體驗，第一件事就是不要用問題來提問。』 明白了嗎？ 問題就在答案中，答案就在問題中。 如果你用問題來提問，老僧就在你的腳下。 如果你猶豫不決，那就沒關係了。』 當時有個僧人出來禮拜，師父就打他。 僧人就問：『掛錫幽巖（hanging the tin staff in a secluded cave，在幽靜的巖洞里掛錫杖）時如何？』 師父說：『錯。』 僧人說：『錯。』 師父又打他。
【頌】問：『如何是佛（Buddha，覺悟者）？』 師父說：『新娘騎驢，婆婆牽著。』 僧人說：『不知道這句話屬於什麼範疇？』 師父說：『三玄也概括不了，四句也無法包含。』 僧人說：『這是什麼意思？』 師父說：『天長地久，日月同輝。』
【頌】師父開示大眾說：『各位，不要盲目地亂喝。』 我經常對你們說：『賓客始終是賓客，主人始終是主人。 賓客沒有第二個賓客，主人沒有』 English version:
Today, he and I caught the thief together. Thereupon, Master Shoushan Shengnian's fame resounded throughout the land, and scholars flocked to him. He opened the Dharma at Shoushan, becoming the first generation of patriarchs.
[Verse] A monk asked: 'What is the most intimate place for a student?' The Master said: 'Forty-five days have passed, and spring has come again.' The monk said: 'What is the ultimate matter?' The Master said: 'One hundred and five days after the winter solstice is the Cold Food Festival.'
[Verse] Asked: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The Master said: 'The wind blows and the sun scorches.'
[Verse] Asked: 'What is the Bodhi path (菩提路)?' The Master said: 'Five miles from here to Xiang County.' The monk said: 'What about matters beyond (higher realms)?' The Master said: 'It is not easy to come and go.'
[Verse] Asked: 'All Buddhas come from this sutra. What is this sutra?' The Master said: 'Lower your voice, lower your voice.' The monk said: 'How should it be upheld?' The Master said: 'Absolutely do not defile it' (This is a verse on an ancient theme, see the Diamond Sutra chapter in the first volume of Lian Zhu).
[Verse] Asked: 'What is the ancient Buddha's mind (古佛心)?' The Master said: 'The turnips in Zhenzhou weigh three pounds.'
Asked: 'What is the center of the mysterious (玄中的)?' The Master said: 'If you have something to say, say it.' The monk said: 'What does this mean?' The Master said: 'If you don't speak, even ghosts will be angry.'
Asked: 'What are the characteristics of Brahma's sound (梵音相)?' The Master said: 'Donkey's braying and dog's barking.' Then he said: 'If you want to get a close experience, the first thing is not to ask questions with questions.' Do you understand? The question is in the answer, and the answer is in the question. If you ask questions with questions, the old monk is under your feet. If you hesitate, then it doesn't matter.' At that time, a monk came out to bow, and the Master hit him. The monk then asked: 'What about hanging the tin staff in a secluded cave (掛錫幽巖)?' The Master said: 'Wrong.' The monk said: 'Wrong.' The Master hit him again.
[Verse] Asked: 'What is Buddha (佛)?' The Master said: 'The bride rides a donkey, and the mother-in-law leads it.' The monk said: 'I don't know what category this sentence belongs to?' The Master said: 'The three mysteries cannot encompass it, and the four phrases cannot include it.' The monk said: 'What does this mean?' The Master said: 'Heaven and earth are long-lasting, and the sun and moon shine together.'
[Verse] The Master addressed the assembly, saying: 'Everyone, do not blindly drink and shout randomly.' I often say to you: 'A guest is always a guest, and a host is always a host. A guest does not have a second guest, and a host does not'
【English Translation】 Modern Chinese translation:
Today, he and I caught the thief together. Thereupon, Master Shoushan Shengnian's fame resounded throughout the land, and scholars flocked to him. He opened the Dharma at Shoushan, becoming the first generation of patriarchs.
[Verse] A monk asked: 'What is the most intimate place for a student?' The Master said: 'Forty-five days have passed, and spring has come again.' The monk said: 'What is the ultimate matter?' The Master said: 'One hundred and five days after the winter solstice is the Cold Food Festival.'
[Verse] Asked: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The Master said: 'The wind blows and the sun scorches.'
[Verse] Asked: 'What is the Bodhi path (菩提路)?' The Master said: 'Five miles from here to Xiang County.' The monk said: 'What about matters beyond (higher realms)?' The Master said: 'It is not easy to come and go.'
[Verse] Asked: 'All Buddhas come from this sutra. What is this sutra?' The Master said: 'Lower your voice, lower your voice.' The monk said: 'How should it be upheld?' The Master said: 'Absolutely do not defile it' (This is a verse on an ancient theme, see the Diamond Sutra chapter in the first volume of Lian Zhu).
[Verse] Asked: 'What is the ancient Buddha's mind (古佛心)?' The Master said: 'The turnips in Zhenzhou weigh three pounds.'
Asked: 'What is the center of the mysterious (玄中的)?' The Master said: 'If you have something to say, say it.' The monk said: 'What does this mean?' The Master said: 'If you don't speak, even ghosts will be angry.'
Asked: 'What are the characteristics of Brahma's sound (梵音相)?' The Master said: 'Donkey's braying and dog's barking.' Then he said: 'If you want to get a close experience, the first thing is not to ask questions with questions.' Do you understand? The question is in the answer, and the answer is in the question. If you ask questions with questions, the old monk is under your feet. If you hesitate, then it doesn't matter.' At that time, a monk came out to bow, and the Master hit him. The monk then asked: 'What about hanging the tin staff in a secluded cave (掛錫幽巖)?' The Master said: 'Wrong.' The monk said: 'Wrong.' The Master hit him again.
[Verse] Asked: 'What is Buddha (佛)?' The Master said: 'The bride rides a donkey, and the mother-in-law leads it.' The monk said: 'I don't know what category this sentence belongs to?' The Master said: 'The three mysteries cannot encompass it, and the four phrases cannot include it.' The monk said: 'What does this mean?' The Master said: 'Heaven and earth are long-lasting, and the sun and moon shine together.'
[Verse] The Master addressed the assembly, saying: 'Everyone, do not blindly drink and shout randomly.' I often say to you: 'A guest is always a guest, and a host is always a host. A guest does not have a second guest, and a host does not'
二主。若有二賓二主。兩個即成瞎漢。所以我若立。你須坐。我若坐。你須立。坐則共你坐。立則共你立。雖然如是。急著眼始得【增收】。
廣慧真禪師
嘗在風穴作園頭。穴問曰。會昌沙汰時。護法善神。向甚麼處去。師曰。常在阛阓中。要且無人識。穴曰。汝徹也。師禮拜。
汾州善昭禪師
歷參知識七十一員。後到首山。問百丈卷席意旨如何。山曰。龍袖拂開全體現。曰師意如何。山曰。像王行處絕狐蹤。師于言下大悟。拜起而曰。萬古碧潭空界月。再三撈捷始應知。有問者曰。見何道理。便爾自肯。師曰。正是我放身命處。后游衡湘。及襄沔間。每為郡守。以名剎力致。前後八請。堅臥不答。洎首山歿。西河道俗。遣僧契聰。近請住持。師閉關高枕。聰排闥而入。讓之曰。佛法大事。靖退小節。風穴懼應讖憂宗旨墜滅。幸而有先師。先師已棄世。汝有力。荷擔如來大法者。今何時而欲安眠哉。師矍起握聰手曰。非公不聞此語。趣辦嚴。吾行矣。
○住後上堂謂眾曰。汾陽門下。有西河師子。當門踞坐。但有來者。即便咬殺。有何方便。入得汾陽門。見得汾陽人。若見汾陽人者。堪與祖佛為師。不見汾陽人。儘是立地死漢。如今還有人入得么。快須入取。免得孤負平生。不是
【現代漢語翻譯】 現代漢語譯本 二主：如果出現兩個賓客和兩個主人，就像兩個人都是瞎子一樣。所以如果我站立，你就應該坐下；如果我坐下，你就應該站立。坐著就和你一起坐，站著就和你一起站。雖然是這樣，但還是要趕緊睜開眼睛才行（增收）。
廣慧真禪師 曾經在風穴禪師那裡做園頭（負責照看菜園的僧人）。風穴禪師問：『會昌沙汰（唐武宗會昌年間(841-846)的滅佛事件）時，護法善神到哪裡去了？』 禪師回答：『常在鬧市之中，只是沒有人認識他們。』 風穴禪師說：『你徹悟了。』 禪師禮拜。
汾州善昭禪師 曾經參訪過七十一位知識（有學識的禪師）。後來到了首山禪師處，問：『百丈禪師卷席（百丈禪師將坐席捲起來的動作）的意旨是什麼？』 首山禪師說：『龍袖拂開，全體顯現。』 禪師問：『老師您的意思是？』 首山禪師說：『象王行走的地方，沒有狐貍的軌跡。』 禪師在言下大悟，起身禮拜說：『萬古碧潭空界月，再三撈捷始應知。』 有人問：『見到什麼道理，就如此肯定自己？』 禪師說：『正是我放身命處。』 後來遊歷衡湘（衡山和湘江一帶），以及襄沔（襄陽和沔陽一帶）之間，每次郡守都想用名剎的力量來邀請他，前後八次請求，禪師都堅決臥床不答覆。等到首山禪師去世后，西河（黃河以西地區）的道俗（僧人和俗人）派遣僧人契聰，前去邀請禪師住持（寺院）。禪師閉關高枕（高枕而臥，表示不願出山）。契聰推開門闖入，責備他說：『佛法是大事，隱退是小節。風穴禪師害怕應讖（預言）而憂慮宗旨墜滅，幸好有先師（首山禪師）。先師已經去世，您是有力量承擔如來大法的人，現在什麼時候還要安眠呢？』 禪師驚起，握住契聰的手說：『不是你，我就聽不到這些話。』 趕緊準備行裝，我要去了。
○ 住持後上堂對大眾說：『汾陽門下，有西河師子，當門踞坐，但有來者，即便咬殺。有何方便，入得汾陽門，見得汾陽人？若見汾陽人者，堪與祖佛為師。不見汾陽人，儘是立地死漢。如今還有人入得么？快須入取，免得孤負平生。不是。』
【English Translation】 English version Two Masters: If there are two guests and two masters, it's like both people are blind. Therefore, if I stand, you must sit; if I sit, you must stand. Sitting, I will sit with you; standing, I will stand with you. Although it is so, you must quickly open your eyes (increased collection).
Chan Master Guanghui Zhen Once served as a gardener (monk in charge of the vegetable garden) at Fengxue's place. Fengxue asked: 'During the Huichang Persecution (Buddhist persecution during the Huichang era (841-846) of Emperor Wuzong of Tang Dynasty), where did the Dharma-protecting deities go?' The master replied: 'They are always in the marketplace, but no one recognizes them.' Fengxue said: 'You are enlightened.' The master bowed.
Chan Master Shanzhao of Fenzhou Had visited seventy-one knowledgeable teachers (learned Chan masters). Later, he arrived at Shoushan's place and asked: 'What is the meaning of Baizhang rolling up the mat (Baizhang's action of rolling up the sitting mat)?' Shoushan said: 'The dragon's sleeve sweeps open, the whole is revealed.' The master asked: 'What is your meaning, teacher?' Shoushan said: 'Where the elephant king walks, there are no traces of foxes.' The master had a great enlightenment upon hearing these words, stood up, bowed, and said: 'The moon in the empty realm of the eternal blue pool, only after repeated attempts to scoop it up does one truly understand.' Someone asked: 'What principle did you see that made you so sure of yourself?' The master said: 'It is precisely where I let go of my life.' Later, he traveled between Hengxiang (the Hengshan Mountain and Xiang River area) and Xiangmian (Xiangyang and Mianyang area). Each time the prefect wanted to use the power of famous temples to invite him, requesting him eight times in total, but the master firmly refused, lying in bed without replying. After Shoushan passed away, the Daoists and laypeople (monks and laypeople) of Xihe (the area west of the Yellow River) sent the monk Qicong to invite the master to be the abbot (of the monastery). The master closed himself in his room, sleeping soundly (sleeping soundly, indicating unwillingness to come out). Qicong pushed open the door and entered, rebuking him, saying: 'The Dharma is a great matter, seclusion is a small matter. Fengxue feared the fulfillment of the prophecy and worried about the decline of the teachings. Fortunately, there was the former teacher (Shoushan). The former teacher has already passed away. You are the one with the strength to shoulder the great Dharma of the Tathagata. What time is it to be sleeping now?' The master was startled, grabbed Qicong's hand, and said: 'If it weren't for you, I wouldn't have heard these words.' Quickly prepare the luggage, I am going.'
○ After becoming the abbot, he addressed the assembly, saying: 'Under the gate of Fenyan, there is a lion of Xihe, sitting firmly at the gate, biting to death anyone who comes. What method is there to enter the gate of Fenyan and see the person of Fenyan? If you see the person of Fenyan, you are worthy to be a teacher of the ancestors and Buddhas. If you don't see the person of Fenyan, you are all standing dead men. Is there anyone who can enter now? Quickly enter, lest you waste your life. It is not.'
龍門客。切忌遭點額。那個是龍門客。一齊點下。舉起拄杖曰。速退速退。珍重。
○上堂。先聖云。一句語。須具三玄門。一玄門。須具三要。阿那個是三玄三要底句。快會取好。各自思量。還得穩當也未。古德已前行腳。聞一個因緣未明。中間直下飲食無味。睡臥不安。火急抉擇。莫將為小事。所以大覺老人。為一大事因緣。出現於世。想計他從上來行腳。不為遊山玩水。看州府奢華。片衣口食。皆為聖心未通。所以驅馳行腳。抉擇深奧。傳唱敷揚。博問先知。親近高德。蓋為續佛心燈。紹隆祖代。興崇聖種。接引后機。自利利他。不忘先跡。如今還有商量者么。有即出來。大家商量。僧問。如何是接初機底句。師曰。汝是行腳僧。曰如何是辨衲僧底句。師曰。西方日出卯。曰如何是正令行底句。師曰。千里持來呈舊面。曰如何是立乾坤底句。師曰。北俱盧洲長粳米。食者無貪亦無瞋。乃曰。將此四轉語。驗天下衲僧。才見你出來。驗得了也。
○問如何是學人著力處。師曰。嘉州打大像。曰如何是學人轉身處。師曰。陜府灌鐵牛。曰如何是學人親切處。師曰。西河弄師子。乃曰。若人會得此三句。已辨三玄。更有三要語在。切須薦取。不是等閑。與大眾頌出。三玄三要事難分。得意忘言道易親。一
【現代漢語翻譯】 現代漢語譯本： 『龍門客』（指有志於修行的人）。切記被點額（指被輕易認可）。哪個是真正的『龍門客』？一齊點出來。舉起拄杖說：速退速退！珍重！
上堂說法。先聖（指佛陀）說：『一句話，須具備三玄門，一玄門，須具備三要。』那麼，哪個是具備三玄三要的話？快點領會才好！各自思量，還得穩妥嗎？古德（指古代的得道高僧）以前行腳參學，聽到一個因緣（指佛法中的緣起）沒有明白，中間就直接飲食無味，睡臥不安，火急地抉擇。不要將這看作小事。所以大覺老人（指佛陀），爲了一大事因緣，出現於世。想來他從一開始行腳，不是爲了遊山玩水，看州府的奢華，片衣口食，都是因為聖心沒有通達，所以才驅馳行腳，抉擇深奧的道理，傳唱敷揚，博問先知，親近高德，是爲了延續佛的心燈，紹隆祖代（繼承祖師的道統），興崇聖種（弘揚佛法），接引後來的學人，自利利他，不忘先人的足跡。如今還有人要商量嗎？有就出來，大家商量。僧人問：如何是接引初學者的語句？師父說：你是行腳僧。問：如何是辨別真衲僧（指真正的修行人）的語句？師父說：西方日出卯（指東方）。問：如何是正令行（指佛法正令得以施行）的語句？師父說：千里持來呈舊面（指本來面目）。問：如何是立乾坤（指確立宇宙真理）的語句？師父說：北俱盧洲長粳米，食者無貪亦無瞋（指一種超越貪嗔的狀態）。於是說：將這四句轉語，檢驗天下的衲僧，才看到你出來，檢驗得了啊。
問：如何是學人著力處（指修行人應該努力的地方）？師父說：嘉州打大像（指一種勇猛精進的狀態）。問：如何是學人轉身處（指修行人轉變觀念的地方）？師父說：陜府灌鐵牛（指一種難以改變的狀態）。問：如何是學人親切處（指修行人最切身的地方）？師父說：西河弄師子（指一種活潑自在的狀態）。於是說：如果有人領會這三句話，已經辨別了三玄。還有三要語在，切須推薦領會，不是等閑。與大眾一起頌出：三玄三要事難分，得意忘言道易親。一
【English Translation】 English version: 'Dragon Gate Guest' (referring to those aspiring to practice). Be careful not to be easily marked on the forehead (easily recognized). Who is the real 'Dragon Gate Guest'? Point them out together. Raising his staff, he said: Retreat quickly! Take care!
Ascending the hall to preach. The ancient sage (referring to the Buddha) said: 'A single phrase must possess three Mysterious Gates, and one Mysterious Gate must possess three Essentials.' So, which is the phrase that possesses the Three Mysterious Gates and Three Essentials? Quickly comprehend it! Each of you contemplate, is it still stable? In the past, virtuous monks traveled to study, and when they heard a cause and condition (referring to the law of dependent origination in Buddhism) that they did not understand, they immediately lost their appetite and could not sleep peacefully, urgently seeking a resolution. Do not regard this as a trivial matter. Therefore, the Great Awakened One (referring to the Buddha) appeared in the world for a great cause and condition. Thinking about his travels from the beginning, it was not for sightseeing or to see the luxury of the state capitals, but because his sacred mind had not been penetrated, so he traveled to study, resolving profound principles, propagating and spreading them, widely asking those who knew, and drawing near to those of high virtue, in order to continue the lamp of the Buddha's mind, to carry on the lineage of the ancestors, to promote the holy seed (to propagate the Dharma), to guide later learners, to benefit oneself and others, and not to forget the footsteps of the predecessors. Now, is there anyone who wants to discuss this? If so, come out and let's discuss it. A monk asked: What is the phrase to guide beginners? The master said: You are a traveling monk. Asked: What is the phrase to distinguish a true mendicant monk (referring to a true practitioner)? The master said: The sun rises in the west at Mao (referring to the east). Asked: What is the phrase for the correct order to be carried out (referring to the correct Dharma being implemented)? The master said: Brought from a thousand miles to present the old face (referring to the original face). Asked: What is the phrase for establishing the universe (referring to establishing the truth of the universe)? The master said: In Uttarakuru (a mythical continent), there is long-grained rice, and those who eat it have neither greed nor anger (referring to a state beyond greed and anger). Then he said: Use these four turning phrases to test the mendicant monks of the world, only when I see you come out, can I test you.
Asked: What is the place where the student should exert effort (referring to where the practitioner should strive)? The master said: Carving a large statue in Jia Prefecture (referring to a state of vigorous progress). Asked: What is the place where the student turns around (referring to where the practitioner changes their views)? The master said: Pouring iron into an iron ox in Shan Prefecture (referring to a state that is difficult to change). Asked: What is the place where the student is most intimate (referring to the place that is most personal to the practitioner)? The master said: Playing with a lion in the West River (referring to a state of lively freedom). Then he said: If someone understands these three phrases, they have already distinguished the Three Mysteries. There are still Three Essentials, be sure to recommend and comprehend them, it is not trivial. Reciting with the assembly: The Three Mysteries and Three Essentials are difficult to separate, when the meaning is obtained, words are forgotten, and the Way is easily approached. One
句明明該萬象。重陽九月菊華新。
○上堂。凡一句語。須具三玄門。每一玄門。須具三要。有照有用。或先照後用。或先用后照。或照用同時。或照用不同時。先照後用。且要共你商量。先用后照。你也須是個人始得。照用同時。你作么生當抵。照用不同時。你又作么生湊泊。
○僧問。如何是賓中賓。師曰。合掌庵前問世尊。曰如何是賓中主。師曰。對面無儔侶。曰如何是主中賓。師曰。陣雲橫海上。拔劍攪龍門。曰如何是主中主。師曰。三頭六臂擎天地。忿怒那吒撲帝鐘。
○上堂。汾陽有三訣。衲僧難辨別更擬問如何。拄杖驀頭揳。時有僧問。如何是三訣。師便打。僧禮拜。師曰。為汝一時頌出。第一訣。接引無時節。巧語不能詮。云綻青天月。第二訣。舒光辨賢哲。問答利生心。拔卻眼中楔。第三訣。西國胡人說。濟水過新羅。北地用賓鐵。復曰。還有人會么。會底出來。通個訊息。要知遠近。莫祇恁么。記言記語。以當平生。有甚麼利益。不用久立。珍重。
【頌】僧問。如何是祖師西來意。師曰青絹扇子足風涼。
【頌】上堂。謂眾曰。夫說法者。須具十智同真。若不具十智同真。邪正不辨。緇素不分。不能與人天為眼目。決斷是非。如鳥飛空而折翼。如箭射的而斷絃
【現代漢語翻譯】 明明朗朗地照耀著萬象。重陽節九月，菊花盛開煥然一新。
○上堂開示。凡是一句話，必須具備三重玄妙的門徑。每一個玄門，必須具備三個要點：有照、有用。或者先照後用，或者先用后照，或者照用同時，或者照用不同時。先照後用，且要與你商量。先用后照，你也必須是個有見地的人才行。照用同時，你又該如何應對？照用不同時，你又該如何調和？
○有僧人問：『如何是賓中賓？』 師父說：『合掌在庵前詢問世尊（釋迦牟尼佛）。』 僧人說：『如何是賓中主？』 師父說：『對面沒有同伴。』 僧人說：『如何是主中賓？』 師父說：『陣雲橫亙海上，拔劍攪動龍門。』 僧人說：『如何是主中主？』 師父說：『三頭六臂擎天地，忿怒那吒撲打帝鐘。』
○上堂開示。汾陽（汾陽善昭禪師）有三訣，衲僧（出家修行的僧人）難以分辨。更想問如何是三訣？拄杖當頭便打。當時有僧人問：『如何是三訣？』 師父便打。僧人禮拜。師父說：『為你們一時頌出。第一訣：接引沒有時節，巧妙的言語不能詮釋，雲彩綻放出青天中的月亮。第二訣：舒展光明辨別賢哲，問答利益眾生之心，拔掉眼中的木楔。第三訣：西國胡人說，濟水流過新羅（朝鮮古國），北地使用賓鐵。』 又說：『還有人明白嗎？明白的人出來，通個訊息。要知道遠近，不要只是這樣，記住言語，當作一生的依靠，有什麼利益？』 不用久站，珍重。
【頌】僧人問：『如何是祖師西來意？』 師父說：『青絹扇子帶來足夠的涼風。』
【頌】上堂開示，對大眾說：『說法的人，必須具備十智同真。若不具備十智同真，邪正不辨，出家在家不分，不能與人天作為眼目，決斷是非。如同鳥兒在空中飛行卻折斷翅膀，如同箭射向靶子卻斷了弦。』
【English Translation】 Clearly illuminating all phenomena. On the Double Ninth Festival in September, the chrysanthemums bloom anew.
○Ascending the hall: Every single phrase must possess three profound gateways. Each profound gateway must possess three essentials: illumination and function. Either illumination precedes function, or function precedes illumination, or illumination and function are simultaneous, or illumination and function are not simultaneous. Illumination preceding function requires discussion with you. Function preceding illumination requires you to be a person of insight. Illumination and function being simultaneous, how do you respond? Illumination and function not being simultaneous, how do you reconcile them?
○A monk asked: 'What is guest within guest?' The Master said: 'Join your palms before the hermitage and ask Śākyamuni Buddha (the World-Honored One).' The monk said: 'What is guest within host?' The Master said: 'Facing you, there are no companions.' The monk said: 'What is host within guest?' The Master said: 'Battle clouds stretch across the sea, drawing a sword to stir the Dragon Gate.' The monk said: 'What is host within host?' The Master said: 'Three heads and six arms support heaven and earth, the wrathful Nata strikes the imperial bell.'
○Ascending the hall: Fenyang (Chan Master Fenyang Shanzhao) has three secrets, difficult for monks (ascetic monks) to discern. If you further ask what they are, I'll strike you on the head with my staff. At that time, a monk asked: 'What are the three secrets?' The Master then struck him. The monk bowed. The Master said: 'I will now chant them for you. The first secret: Guidance has no fixed time, skillful words cannot explain it, clouds bloom into the moon in the blue sky. The second secret: Spreading light distinguishes the wise, questions and answers benefit the minds of sentient beings, pulling out the peg from the eye. The third secret: A Western barbarian speaks, the Ji River flows past Silla (ancient Korean kingdom), the northern land uses bin iron.' He further said: 'Is there anyone who understands? Those who understand, come forth and share the message. If you want to know what is near and far, don't just memorize words and phrases, taking them as your life's reliance. What benefit is there?' I won't stand here long. Treasure this.
【Verse】A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'A blue silk fan brings enough cool breeze.'
【Verse】Ascending the hall, addressing the assembly: 'Those who expound the Dharma must possess the ten wisdoms that are identical to truth. If they do not possess the ten wisdoms that are identical to truth, they cannot distinguish between right and wrong, or between the ordained and the laity. They cannot be the eyes for humans and devas, or decide what is right and wrong. It is like a bird flying in the sky with broken wings, or an arrow shot at a target with a broken string.'
。絃斷故。射的不中。翼折故。空不可飛。弦壯翼牢。空的俱徹。作么生是十智同真。與諸上座點出。一同一質。二同大事。三總同參。四同真志。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得入。又曰。與甚麼人同得入。與阿誰同音吼。作么生是生殺。甚麼物同得失。阿那個同具足。是甚麼同遍普。何人同真志。孰能總同參。那個同大事。何物同一質。有點得出底么。點得出者。不吝慈悲。點不出來。未有參學眼在。切須辨取。要識是非面目現在。不可久立。珍重。
葉縣歸省禪師
【頌】遊方參首山。山一日舉竹篦問曰。喚作竹篦即觸。不喚作竹篦即背。喚作甚麼。師掣得。擲地上曰。是甚麼。山曰瞎。師于言下豁然頓悟。
○上堂。宗師血脈。或凡或聖。龍樹馬鳴。天堂地獄。鑊湯爐炭。牛頭獄卒。森羅萬象。日月星辰。他方此土。有情無情。以手畫一畫云。俱入此宗。此宗門中。亦能殺人。亦能活人。殺人須得殺人刀。活人須得活人句。作么生是殺人刀。活人句。道得底。出來對眾道看。若道不得。即孤負平生。珍重。
○上堂。良久曰。夫行腳禪流。直須著忖。參學須具參學眼。見地須得見地句。方有相親分。始得不被諸境惑。亦不落於惡道。畢竟如何委悉。有
【現代漢語翻譯】 現代漢語譯本：絃斷了的緣故，射箭就射不中目標。翅膀折斷的緣故，就無法在空中飛行。如果弓弦堅韌，翅膀牢固，就能徹底地在空中飛行。那麼，什麼是十智同真呢？我為各位上座點明：一是同一本質，二是同一大事，三是共同參學，四是同一真誠的志向，五是同一普遍性，六是同一具足，七是同一得失，八是同一生殺，九是同一聲音的怒吼，十是共同證入。又說，與什麼人共同證入？與誰共同發出怒吼？什麼是生殺？什麼東西共同經歷得失？哪個共同具足？什麼東西共同具有普遍性？什麼人具有共同的真誠志向？誰能夠共同參學？哪個共同成就大事？什麼東西具有同一本質？有能點明說出的嗎？能點明說出的，不要吝惜慈悲。點明不出來的，說明還沒有參學的眼光。務必要辨別清楚。要認識是非的面目就在眼前。不可久站，珍重。
葉縣歸省禪師
【頌】雲遊四方參訪首山（禪師名）。首山（禪師名）有一天舉起竹篦（禪杖，禪宗常用法器）問道：『稱它為竹篦就是觸犯，不稱它為竹篦就是違背，那麼該怎麼稱呼它？』禪師奪過竹篦，扔在地上說：『這是什麼？』首山（禪師名）說：『瞎了眼！』禪師在言下豁然頓悟。
○上堂說法。宗師的血脈，有時平凡有時神聖。龍樹（菩薩名）馬鳴（菩薩名），天堂地獄。鑊湯爐炭，牛頭獄卒。森羅萬象，日月星辰。他方此土，有情無情。用手畫了一下說：都歸入此宗。此宗門中，既能殺人，也能活人。殺人需要殺人的刀，活人需要活人的語句。什麼是殺人的刀，活人的語句？說得出的，出來當衆說看。如果說不出，就辜負了平生。珍重。
○上堂說法。良久后說：各位行腳參禪的人，必須仔細思量。參學必須具備參學的眼光，見地必須得到見地的語句，才能有互相親近的緣分，才能不被各種境界迷惑，也不會墮入惡道。究竟如何才能詳細瞭解呢？有
【English Translation】 English version: The string is broken, therefore the arrow cannot hit the target. The wings are broken, therefore it cannot fly in the sky. If the string is strong and the wings are firm, it can thoroughly fly in the sky. So, what is the 'Ten Wisdoms Sharing the Truth'? I point it out to all of you: First, the same essence; second, the same great matter; third, the same practice; fourth, the same true aspiration; fifth, the same universality; sixth, the same completeness; seventh, the same gains and losses; eighth, the same life and death; ninth, the same roaring sound; tenth, the same attainment. Furthermore, with whom do we attain together? With whom do we roar together? What is life and death? What things do we experience gains and losses together? Which one is complete together? What things share universality? Who shares the same true aspiration? Who can participate in the same practice? Which one accomplishes the same great matter? What things share the same essence? Is there anyone who can point it out? Those who can point it out, do not be stingy with compassion. Those who cannot point it out, do not yet have the eye of practice. You must discern clearly. If you want to recognize the face of right and wrong, it is right before you. Do not stand for long. Treasure this.
Zen Master Guisheng of Yexian
[Verse] Traveling around to visit Shoushan (name of a Zen master). One day, Shoushan (name of a Zen master) raised a bamboo whisk (a scepter, a common tool in Zen Buddhism) and asked: 'Calling it a bamboo whisk is touching, not calling it a bamboo whisk is turning away. What should it be called?' The master snatched it, threw it on the ground and said: 'What is this?' Shoushan (name of a Zen master) said: 'Blind!' The master suddenly awakened upon hearing these words.
○ Ascending the hall to preach. The bloodline of the patriarchs, sometimes ordinary, sometimes sacred. Nagarjuna (name of a Bodhisattva), Ashvaghosa (name of a Bodhisattva), heaven and hell. Cauldrons of boiling water and charcoal furnaces, ox-headed jailers. The myriad phenomena, the sun, moon, and stars. Other lands and this land, sentient and non-sentient beings. He drew a line with his hand and said: All enter this sect. Within this sect, one can kill and one can give life. To kill, one needs a killing sword; to give life, one needs a life-giving phrase. What is the killing sword? What is the life-giving phrase? Those who can say it, come out and say it before the assembly. If you cannot say it, you have wasted your life. Treasure this.
○ Ascending the hall to preach. After a long silence, he said: All of you who travel and practice Zen, you must contemplate carefully. To practice, you must have the eye of practice; to have insight, you must obtain the phrase of insight. Only then can you have the affinity to be close, and only then will you not be confused by all the realms, nor will you fall into evil paths. How can you know this in detail? Is there
時句到意不到。妄緣前塵。分別影事。有時意到句不到。如盲摸象。各說異端。有時意句俱到。打破虛空界。光明照十方。有時意句俱不到。無目之人縱橫走。忽然不覺落深坑。
○僧請益柏樹子話。師曰。我不辭與汝說。還信么。曰和尚重言。爭敢不信。師曰。汝還聞檐頭水滴聲歷。其僧豁然。不覺失聲云。㖿。師曰。你見個甚麼道理。僧便以頌對曰。檐頭水滴。分明歷歷。打破乾坤。當下心息。師乃忻然。
【頌】問如何是學人密用心處。師曰。鬧市輥毬子。曰意旨如何。師曰溥請眾人看【增收】。
神鼎洪諲禪師
自遊方一衲。以度寒暑。嘗與數耆舊。至襄沔間。一僧舉論宗乘。頗敏捷。會野飯山店中供辦。而僧論說不已。師曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。是甚麼人語。僧曰。法眼語。師曰。其義如何。曰唯心故。根境不相到。唯識故。聲色摐然。師曰。舌味是根境否。曰是。師以箸筴菜置口中。含胡而語曰。何謂相入耶。坐者駭然。僧不能答。師曰。途路之樂。終未到家。見解入微。不名見道。參須實參。悟須實悟。閻羅大王。不怕多語。僧拱而退。
○上堂。舉洞山曰。貪瞋癡。太無知。賴我今朝識得伊。行便打。坐便槌。分付心王子細推。無量劫來不解
【現代漢語翻譯】 現代漢語譯本： 有時語句到了，意思卻沒到。這是因為被虛妄的因緣和過去的塵埃所牽絆，分別執著于虛幻的影像。有時意思到了，語句卻沒到，就像盲人摸象，各自說著不同的片面之詞。有時意思和語句都到了，就能打破虛空界，光明照耀十方。有時意思和語句都沒到，就像沒有眼睛的人到處亂走，忽然不自覺地掉進深坑。
一位僧人請教關於柏樹子的話頭。神鼎洪諲禪師說：『我不是不能為你解說，只是你相信嗎？』僧人說：『和尚您說的話，我怎麼敢不相信呢？』禪師說：『你聽到屋檐上水滴滴落的聲音了嗎？』那位僧人豁然開悟，不禁失聲叫了出來。禪師問：『你見到了什麼道理？』僧人便用一首偈頌回答說：『屋檐水滴，分明滴落，打破乾坤，當下心息。』禪師聽了非常高興。
【頌】有人問：『什麼是學人秘密用功的地方？』禪師說：『鬧市裡滾球子。』那人問：『這是什麼意思？』禪師說：『普遍請眾人觀看（增收）。』
神鼎洪諲禪師
自從他遊方以來，一件衲衣伴隨他度過寒暑。他曾經和幾位老者到襄陽、沔陽一帶。一位僧人談論宗乘，非常敏捷。正好在山間小店裡吃飯，僧人還在不停地論說。禪師說：『三界唯心，萬法唯識。唯識唯心，眼聲耳色，這是誰說的話？』僧人說：『是法眼禪師說的。』禪師問：『其中的含義是什麼？』僧人說：『因為唯心，所以根和境不能互相到達；因為唯識，所以聲和色才如此分明。』禪師問：『舌和味是根和境嗎？』僧人說是。禪師用筷子夾起菜放到嘴裡，含糊不清地說：『那又怎麼說是互相進入呢？』在座的人都感到驚訝，僧人無法回答。禪師說：『途中的快樂，終究不是到家。見解即使精微，也不能算是見道。參禪要實實在在地參，開悟要實實在在地悟。閻羅大王，不怕多說話。』僧人拱手退下。
禪師上堂說法，舉洞山禪師的話說：『貪瞋癡，太無知，賴我今朝識得伊（他）。行便打，坐便槌（chui），分付心王子細推。無量劫來不解。』
【English Translation】 English version: Sometimes the phrase arrives, but the meaning doesn't. This is due to being entangled by false causes and conditions and past dust, clinging to illusory images. Sometimes the meaning arrives, but the phrase doesn't, like blind men touching an elephant, each speaking of different partial aspects. Sometimes both meaning and phrase arrive, breaking through the realm of empty space, and light illuminates the ten directions. Sometimes neither meaning nor phrase arrives, like a person without eyes wandering around, suddenly and unknowingly falling into a deep pit.
A monk asked for instruction on the topic of the cypress tree. Zen Master Shending Hongyin said, 'It's not that I can't explain it to you, but do you believe it?' The monk said, 'How dare I not believe the weighty words of the Abbot?' The Zen Master said, 'Do you hear the sound of the water dripping from the eaves?' That monk suddenly awakened and couldn't help but exclaim. The Zen Master asked, 'What principle did you see?' The monk then replied with a verse: 'The water dripping from the eaves, clearly dripping, breaks through heaven and earth, and the mind immediately ceases.' The Zen Master was very pleased.
[Verse] Someone asked: 'What is the secret place where a student applies their mind?' The Zen Master said: 'Rolling a ball in the bustling market.' That person asked: 'What is the meaning?' The Zen Master said: 'Universally invite everyone to watch (additional collection).'
Zen Master Shending Hongyin
Since he traveled around, a single patched robe accompanied him through the cold and heat. He once went with several elders to the Xiangyang and Mianyang area. A monk discussed the teachings of the school, very quickly. It happened that they were eating in a mountain shop, and the monk was still talking non-stop. The Zen Master said, 'The three realms are only mind, all dharmas are only consciousness. Only consciousness, only mind, eye-sound, ear-color, whose words are these?' The monk said, 'The words of Zen Master Fayan.' The Zen Master asked, 'What is the meaning?' The monk said, 'Because it is only mind, the root and object cannot reach each other; because it is only consciousness, the sound and color are so distinct.' The Zen Master asked, 'Are tongue and taste root and object?' The monk said yes. The Zen Master picked up a vegetable with chopsticks and put it in his mouth, speaking vaguely, 'Then how do you say they enter each other?' Those present were surprised, and the monk could not answer. The Zen Master said, 'The pleasure of the journey is ultimately not arriving home. Even subtle insights are not considered seeing the Way. Practice must be truly practiced, and enlightenment must be truly enlightened. King Yama is not afraid of much talk.' The monk bowed and withdrew.
The Zen Master ascended the hall to give a Dharma talk, quoting Zen Master Dongshan's words: 'Greed, anger, and ignorance, are too ignorant, thanks to me for recognizing him (it) today. When walking, hit him, when sitting, beat him, entrust the mind prince to carefully examine. For countless kalpas, I have not understood.'
脫。問汝三人知不知。師曰。古人與么道。神鼎則不然。貪瞋癡。實無知。十二時中任從伊。行即往。坐即隨。分付心王擬何為。無量劫來元解脫。何須更問知不知。
○僧問。撥塵見佛時如何。師曰。佛亦是塵。
谷隱蘊聰禪師(即石門聰)
初參百丈恒和尚。因結夏。百丈上堂。舉中觀論曰。正覺無名相。隨緣即道場。師便出問。如何是正覺無名相。丈曰。汝還見露柱么。師曰。如何是隨緣即道場。丈曰。今日結夏。
【頌】次參首山。問學人親到寶山。空手回時如何。山曰。家家門前火把子。師于言下大悟。呈偈曰。我今二十七。訪道曾尋覓。今朝喜得逢。要且不相識。
○後到大陽。玄和尚問。近離甚處師曰襄州。陽曰。作么生是不隔底句。師曰。和尚住持不易。陽曰。且坐喫茶。師便參眾去。侍者問。適來新到。祗對住持不易。和尚為甚麼教坐喫茶。陽曰。我獻他新羅附子。他酬我舶上茴香你去問他。有語在。侍者請師喫茶問。適來祗對和尚道住持不易。意旨如何。師曰。真鍮不博金。
【頌】僧問。日往月來遷。不覺年衰老。還有不老者么。師曰有。曰如何是不老者。師曰。虬龍筋力高聲叫。晚后精靈轉更多。
○問承古有言。祇者如今誰動口。意旨如何。
【現代漢語翻譯】 現代漢語譯本 脫。問你們三人知道不知道。神鼎禪師則說，貪婪、嗔恨、愚癡，實際上並沒有知覺。一天十二個時辰都任由它們去。行動就跟著去，坐下就隨著坐下。把這些交付給心王又能怎麼樣呢？無量劫以來本來就是解脫的，何必再問知道不知道。
僧人問：『撥開塵土見到佛的時候怎麼樣？』神鼎禪師說：『佛也是塵土。』
谷隱蘊聰禪師（即石門聰）
最初參訪百丈恒和尚。因為結夏安居，百丈和尚上堂說法，引用《中觀論》說：『正覺沒有名相，隨順因緣就是道場。』蘊聰禪師便出來問：『什麼是正覺沒有名相？』百丈和尚說：『你還看見露柱嗎？』蘊聰禪師說：『什麼是隨順因緣就是道場？』百丈和尚說：『今日結夏安居。』
【頌】後來參訪首山省念禪師，問：『學人親自到了寶山，空手而回時怎麼樣？』首山禪師說：『家家門前有火把子。』蘊聰禪師在言下大悟，呈上偈語說：『我今年二十七，訪道曾經尋覓。今朝歡喜得相逢，要且不相識。』
後來到大陽警玄和尚處，警玄和尚問：『最近從哪裡來？』蘊聰禪師說：『襄州。』警玄和尚說：『怎麼是不隔斷的句子？』蘊聰禪師說：『和尚住持不易。』警玄和尚說：『且坐下喫茶。』蘊聰禪師便去參拜大眾。侍者問警玄和尚：『剛才新來的僧人，回答說住持不易，和尚為什麼教他坐下喫茶？』警玄和尚說：『我獻給他新羅附子，他酬謝我舶上茴香，你去問他，有話在裡面。』侍者請蘊聰禪師喫茶，問：『剛才回答和尚說住持不易，意旨如何？』蘊聰禪師說：『真金不換銅。』
【頌】僧人問：『日月往來遷逝，不知不覺年老了，還有不老的人嗎？』蘊聰禪師說：『有。』問：『如何是不老的人？』蘊聰禪師說：『虬龍筋力高聲叫，晚后精靈轉更多。』
問：承古人有言：『只是如今誰動口？』意旨如何？
【English Translation】 English version 『Release.』 Asked the three of you, do you know or not? The Master said, 『The ancients spoke like that, but I, Shending, say differently. Greed, anger, and delusion are truly without knowledge. Let them be for all twelve hours of the day. When walking, just go; when sitting, just sit. Entrusting these to the King of Mind, what is to be done? For countless kalpas, it has been liberation from the beginning. Why ask whether you know or not?』
A monk asked, 『What is it like when one brushes away the dust and sees the Buddha?』 The Master said, 『The Buddha is also dust.』
Zen Master Guyin Yuncong (also known as Shimen Cong)
Initially, he visited Abbot Baizhang Heng. Because of the summer retreat, Baizhang ascended the hall and quoted the Madhyamaka-karika, saying, 『Perfect enlightenment has no name or form; following conditions is the dojo.』 Yuncong then came out and asked, 『What is perfect enlightenment without name or form?』 Baizhang said, 『Do you see the pillar?』 Yuncong said, 『What is following conditions as the dojo?』 Baizhang said, 『Today is the summer retreat.』
[Verse] Later, he visited Zen Master Shoushan and asked, 『When a student personally arrives at the treasure mountain and returns empty-handed, what is it like?』 Shoushan said, 『Every family has a torch in front of their door.』 Yuncong had a great enlightenment upon hearing these words and presented a verse, saying, 『I am twenty-seven this year, seeking the Way I have searched. Today I am happy to meet, but still do not recognize.』
Later, he went to Great Yang Jingxuan. Jingxuan asked, 『Where have you come from recently?』 Yuncong said, 『Xiangzhou.』 Yang said, 『What is the phrase without separation?』 Yuncong said, 『It is not easy for the Abbot to maintain the monastery.』 Yang said, 『Sit down and have some tea.』 Yuncong then went to pay respects to the assembly. The attendant asked Jingxuan, 『The newly arrived monk just now replied that it is not easy to maintain the monastery. Why did the Abbot tell him to sit down and have some tea?』 Jingxuan said, 『I offered him Silla aconite, and he repaid me with shipboard fennel. Go ask him; there are words within.』 The attendant invited Yuncong to have tea and asked, 『Just now, you replied to the Abbot that it is not easy to maintain the monastery. What was the meaning?』 Yuncong said, 『True gold is not exchanged for copper.』
[Verse] A monk asked, 『The sun and moon come and go, and unknowingly one grows old. Is there anyone who does not grow old?』 Yuncong said, 『Yes.』 Asked, 『Who is it that does not grow old?』 Yuncong said, 『The dragon's strength roars loudly; the spirit becomes even greater in the evening.』
Asked: Chenggu has a saying, 『Only who is moving the mouth now?』 What is the meaning?
師曰。莫認驢鞍橋。作阿爺下頷。
○示眾。第一句道得。石里迸出。第二句道得。挨拶將來。第三句道得。自救不了。
○上堂。春景溫和。春雨普潤。萬物生芽。甚麼處不沾恩。且道承恩力一句。作么生道。良久曰。春雨一滴滑如油。
廣慧元璉禪師
【頌】到首山。山問。近離甚處。師曰漢上。山豎起拳曰。漢上還有這個么。師曰。這個是甚麼碗鳴聲。山曰瞎。師曰恰是。拍一拍。便出。他日又問。學人親到寶山。空手回時如何。山曰。家家門前火把子。師當下大悟云。某甲不疑天下老和尚舌頭也。山曰。汝會處作么生。與我說來看。師曰。祇是地上水碙砂也。山曰。汝會也。師便禮拜。
○上堂。臨濟兩堂首座相見。同時下喝。諸人且道。還有賓主也無。若道有。祇是個瞎漢。若道無。亦是個瞎漢。不有不無。萬里崖州。若向這裡道得。也好與三十棒。若道不得。亦與三十棒。衲僧家。到這裡。作么生出得山僧圈䙡去。良久曰。苦哉。蝦蟆蚯蚓。𨁝跳上三十三天。撞著須彌山。百雜碎。拈拄杖曰。一隊無孔鐵槌。速退速退。僧問。如何是祖師西來意。師曰。竹竿頭上曜紅旗。
三交智嵩禪師(即唐明)
【頌】參首山。問如何是佛法的的大意。山曰。楚王城畔。
【現代漢語翻譯】 現代漢語譯本： 禪師說：不要把驢鞍橋認作你父親的下巴。
開示大眾：第一句說得對，石頭裡也能迸出東西。第二句說得對，要懂得應對。第三句說得對，自身都難保。
上堂說法：春天的景色溫暖和煦，春雨普遍滋潤。萬物都開始發芽生長，哪裡沒有沾染到恩澤呢？那麼，承受恩澤的力量，該怎麼說呢？停頓了很久，說：春雨一滴滑如油。
廣慧元璉禪師
【頌】到首山（地名）參訪。首山問：最近從哪裡來？禪師說：漢上（地名）。首山豎起拳頭說：漢上還有這個嗎？禪師說：這是什麼碗發出的聲音？首山說：瞎了眼。禪師說：恰恰是。拍了一下手，就離開了。後來又問：學人親自到了寶山（比喻佛法），空手而歸會怎麼樣？首山說：家家門前都有火把。禪師當下大悟，說：我不再懷疑天下老和尚的舌頭了。首山說：你領會的地方是怎麼樣的，說來給我聽聽。禪師說：只是地上水中的沙礫罷了。首山說：你領會了。禪師便禮拜。
上堂說法：臨濟宗（佛教宗派）的兩堂首座相見，同時發出喝聲。各位，你們說，這裡面還有賓主之分嗎？如果說有，那就是個瞎子。如果說沒有，也是個瞎子。不有不無，遠在萬里之外的崖州（地名）。如果能在這裡說得出來，也好賞他三十棒。如果說不出來，也賞他三十棒。衲僧家（出家人），到了這裡，要怎麼才能逃出山僧的圈套呢？停頓了很久，說：可悲啊，蝦蟆和蚯蚓，竟然跳上了三十三天（佛教用語，指天界），撞到了須彌山（佛教用語，世界的中心），粉身碎骨。拿起拄杖說：這是一隊沒有孔的鐵錘，快退快退。有僧人問：什麼是祖師西來意（禪宗用語，指禪宗的根本宗旨）？禪師說：竹竿頭上飄揚著紅旗。
三交智嵩禪師(即唐明)
【頌】參訪首山。問：什麼是佛法的大意？首山說：楚王城（地名）邊上。
【English Translation】 English version: The Master said: 'Do not mistake the donkey saddle bridge for your father's chin.'
Instruction to the assembly: 'The first sentence is correct, it can even burst forth from a stone. The second sentence is correct, one must know how to respond. The third sentence is correct, one cannot even save oneself.'
Ascending the hall: 'The spring scenery is warm and harmonious, the spring rain universally moistens. All things sprout and grow, where is there no trace of grace? Then, how should one speak of the power of receiving grace?' After a long pause, he said: 'A drop of spring rain is as slippery as oil.'
Chan Master Yuanlian of Guanghui
[Verse] He arrived at Shoushan (place name). Shoushan asked: 'Where have you come from recently?' The Master said: 'From Hanshang (place name).' Shoushan raised his fist and said: 'Is there this in Hanshang?' The Master said: 'What kind of sound is this bowl making?' Shoushan said: 'Blind!' The Master said: 'Exactly!' He clapped once and left. Another day, he asked: 'If a student personally arrives at the Treasure Mountain (metaphor for the Dharma) and returns empty-handed, what then?' Shoushan said: 'Every family has a torch in front of their door.' The Master immediately had a great realization and said: 'I no longer doubt the tongues of all the old monks in the world.' Shoushan said: 'How do you understand it? Tell me about it.' The Master said: 'It's just the sand and gravel in the water on the ground.' Shoushan said: 'You understand.' The Master then bowed.
Ascending the hall: 'The two head monks of the Linji (Zen school) sect met and simultaneously shouted '喝' (hē, a Zen shout). Everyone, tell me, is there still a host and guest here? If you say there is, you are blind. If you say there isn't, you are also blind. Neither being nor non-being, far away in Yazhou (place name). If you can say it here, it would be good to give him thirty blows. If you can't say it, also give him thirty blows. Monks, arriving here, how can you escape from this mountain monk's trap?' After a long pause, he said: 'Alas, the toad and earthworm, actually jumped up to the Thirty-three Heavens (Buddhist term, referring to the heavenly realms), crashing into Mount Sumeru (Buddhist term, the center of the world), and were smashed to pieces.' Picking up his staff, he said: 'This is a team of iron mallets without holes, retreat quickly, retreat quickly.' A monk asked: 'What is the meaning of the Patriarch's coming from the West (Zen term, referring to the fundamental principle of Zen)?' The Master said: 'A red flag flutters on top of a bamboo pole.'
Chan Master Zhisong of Sanjiao (also known as Tangming)
[Verse] He visited Shoushan. He asked: 'What is the great meaning of the Buddha-dharma?' Shoushan said: 'Beside the city of the King of Chu (place name).'
汝水東流。師於此有省。頓契佛意。乃作三玄偈曰。(其一)須用直須用。心意莫定動。三歲師子吼。十方沒狐種。(其二)我有真如性。如同幕里隱。打破六門關。顯出毗盧印。(其三)真骨金剛體可夸。六塵一拂永無遮。廓落世界空為體。體上無為真到家。山聞。乃請喫茶。問這三頌是汝作來耶。師曰是。山曰。或有人教汝現三十二相時如何。師曰。某甲不是野狐精。山曰。惜取眉毛。師曰。和尚落了多少。山以竹篦頭上打曰。這漢向後亂作去在。
○上堂。文殊仗劍。五臺橫行。唐明一路。把斷誵訛。三世諸佛。未出教乘。網底游魚。龍門難渡。垂釣四海。祇釣獰龍。格外玄談。為求知識。若也舉揚宗旨。須彌直須粉碎。若也說佛說祖。海水便須枯竭。寶劍揮時。毫光萬里。放汝一路。通方說話。把斷咽喉。諸人甚處出氣。
仁王處評禪師
問首山。如何是佛法大意。山便喝。師禮拜。山拈棒。師曰。老和尚沒世界那。山拋下拄杖曰。明眼人難謾。師曰。草賊大敗。
丞相王隨居士
謁首山。得言外之旨自爾履踐深明大法。臨終書偈曰。𦘕堂燈已滅。彈指向誰說。去住本尋常。春風掃殘雪。
(會元十一卷終)
石霜楚圓慈明禪師
聞汾陽道望。遂住謁焉。
【現代漢語翻譯】 現代漢語譯本 汝水向東流淌。禪師在此有所領悟，頓時契合了佛的真意。於是作了三玄偈：(第一首)需要用時就直接用，心意不要動搖不定。三年獅子吼，十方狐貍都嚇沒了。(第二首)我具有真如本性，如同在帷幕里隱藏。打破眼耳鼻舌身意這六門關，就顯現出毗盧遮那佛（Vairocana，光明遍照）的法印。(第三首)真骨金剛之體值得稱讚，六塵一拂，永遠沒有遮蔽。廓然廣大的世界以空為本體，在本體上無所作為，才是真正到家。山聞禪師聽了，就請他喫茶，問：『這三首偈是你自己作的嗎？』禪師說：『是的。』山聞禪師說：『如果有人教你顯現三十二相時，你該如何應對？』禪師說：『我不是野狐精。』山聞禪師說：『要珍惜你的眉毛啊！』禪師說：『和尚你掉了多少？』山聞禪師用竹篦子在他頭上打了一下，說：『這人以後要胡作非爲了。』
○上堂說法。文殊菩薩（Manjusri，智慧的象徵）仗劍，在五臺山（Mount Wutai，文殊菩薩的道場）橫行。唐朝（618-907）以來的一路，把斷了錯誤的說法。三世諸佛，也沒有超出教法的範圍。網底的游魚，難以躍過龍門。垂釣四海，只釣兇猛的龍。格外玄妙的談論，是爲了尋求知識。如果要舉揚宗旨，須彌山（Mount Sumeru，世界的中心）也要粉碎。如果要說佛說祖，海水也要枯竭。寶劍揮動時，毫光照耀萬里。放你一條路，讓你到處說話。把斷咽喉，你們從哪裡出氣？
仁王處評禪師
問首山省念禪師：『什麼是佛法的大意？』首山禪師便喝斥一聲。禪師禮拜。首山禪師拿起棒子。禪師說：『老和尚沒有世界了嗎？』首山禪師拋下拄杖說：『明眼人難以欺騙。』禪師說：『草寇大敗。』
丞相王隨居士
拜見首山省念禪師，領悟了言語之外的旨意，從此修行實踐，深刻明白大法。臨終時寫下偈語說：『畫堂的燈已經熄滅，彈指又能向誰說？去和住本來就是尋常事，春風掃去殘留的雪。』
（《禪宗頌古聯珠集》第十一卷完）
石霜楚圓慈明禪師
聽說汾陽善昭禪師的道風聲望，於是前往參拜。
【English Translation】 English version The Ru River flows eastward. The Chan master had an awakening here, and suddenly aligned with the Buddha's intention. So he composed the Three Mysteries Gatha: (First verse) When it needs to be used, use it directly, don't let your mind waver. The lion's roar for three years, all the foxes in the ten directions are frightened away. (Second verse) I have the true nature of Thusness (Tathata), like hiding behind a curtain. Break through the six gates of sense (eyes, ears, nose, tongue, body, and mind), and the Dharma seal of Vairocana (光明遍照) Buddha appears. (Third verse) The true bone and Vajra (diamond) body is worth praising, with a flick of the six dusts (form, sound, smell, taste, touch, and dharma), there is no obstruction forever. The vast world takes emptiness as its essence, and non-action on the essence is truly returning home. Shan Wen Chan master heard this, and invited him to have tea, asking: 'Did you compose these three verses yourself?' The Chan master said: 'Yes.' Shan Wen Chan master said: 'If someone teaches you to manifest the thirty-two marks, how would you respond?' The Chan master said: 'I am not a wild fox spirit.' Shan Wen Chan master said: 'Cherish your eyebrows!' The Chan master said: 'How much did the venerable monk drop?' Shan Wen Chan master hit him on the head with a bamboo staff, saying: 'This person will run amok in the future.'
○ Ascending the Dharma hall to preach. Manjusri (文殊菩薩, symbol of wisdom) Bodhisattva wields a sword, roaming freely on Mount Wutai (五臺山, Manjusri's Bodhimanda). The path since the Tang Dynasty (唐朝, 618-907) has cut off erroneous teachings. The Buddhas of the three times have not gone beyond the scope of the teachings. Fish in the bottom of the net find it difficult to cross the Dragon Gate. Fishing in the four seas, only catching fierce dragons. Extraordinarily profound discussions are for seeking knowledge. If you want to promote the purpose, Mount Sumeru (須彌山, the center of the world) must be shattered. If you want to talk about the Buddha and the Patriarchs, the sea must be dried up. When the precious sword is wielded, the light shines for ten thousand miles. Letting you have a path, allowing you to speak everywhere. Cutting off the throat, where do you all breathe?
Chan Master Renwang Chuping
Asked Chan Master Shoushan: 'What is the great meaning of the Buddha Dharma?' Chan Master Shoushan shouted. The Chan master bowed. Chan Master Shoushan picked up a stick. The Chan master said: 'Does the old monk have no world?' Chan Master Shoushan threw down his staff and said: 'It is difficult to deceive a discerning person.' The Chan master said: 'The bandit army is utterly defeated.'
Layman Wang Sui, the Prime Minister
Visited Chan Master Shoushan, understood the meaning beyond words, and from then on practiced diligently, deeply understanding the Great Dharma. On his deathbed, he wrote a verse saying: 'The lamp in the painted hall has been extinguished, who can I tell by snapping my fingers? Going and staying are originally ordinary matters, the spring breeze sweeps away the remaining snow.'
(End of Volume Eleven of the Zongmen Liandeng Huiyao)
Chan Master Shishuang Chuyuan Ciming
Having heard of the virtuous reputation of Chan Master Fenyang Shanzhao, he went to pay his respects.
陽顧而默契之。經二年。未許入室。每見必罵詬。或毀詆諸方。及有所訓。皆流俗鄙事。一夕訴曰。自至法席。已再夏。不蒙指示。但增世俗塵勞。念歲月飄忽。己事不明。失出家之利。語未卒。陽熟視罵曰。是惡知識。敢裨販我。怒舉杖逐之。師擬伸救。陽掩師口。乃大悟曰。是知臨濟。道出常情。服役七年。辭去。依唐明嵩禪師。嵩謂師曰。楊大年內翰。知見高。入道穩實。子不可不見。師乃往見大年。年問曰。對面不相識。千里卻同風。師曰。近奉山門請。年曰。真個脫空。師曰。前月離唐明。年曰。適來悔相問。師曰作家。年便喝。師曰恰是。年復喝。師以手畫一畫。年吐舌曰。真是龍象。師曰。是何言歟。年喚客司點茶來。元來是屋裡人。師曰。也不消得。
【頌】年又問。如何是上座為人一句。師曰切。年曰。與么則長裙新婦拖泥走。師曰。誰得似內翰。年曰。作家作家。師曰。放你二十棒。年拊膝曰。這裡是甚麼所在。師拍掌曰。也不得放過。年大笑。
○又問。記得唐明當時悟底因緣么。師曰。唐明問首山。如何是佛法的的大意。山曰。楚王城畔。汝水東流。年曰。祇如此語。意旨如何。師曰。水上掛燈毬。年曰。與恁則孤負古人去也。師曰。內翰疑則別參。年曰。三腳蝦蟆跳上天。師
【現代漢語翻譯】 現代漢語譯本 陽顧而默契之。經過兩年，依然不許他進入內室。每次見面必定謾罵責備，或者詆譭其他地方的禪師。即使有所教誨，也都是些庸俗鄙陋的事情。一天晚上，（僧人）訴說道：『自從來到您的門下，已經過了兩個夏天，沒有得到您的指示，只是增加了世俗的煩惱。想到時光飛逝，自己的事情還沒有明白，失去了出家的利益。』話還沒說完，楊岐方會禪師仔細地看著他罵道：『你這惡知識，竟敢做我的掮客！』憤怒地舉起棍子驅趕他。他的師父想要替他求情，楊岐方會禪師摀住師父的嘴。僧人於是大悟，說道：『我知道了，臨濟宗的道，就是要超出常情。』（僧人）服役七年，辭別而去，依止唐明嵩禪師。唐明嵩禪師對他說：『楊大年（975年-1050年）內翰，見解高明，入道穩固紮實，你不可不見他。』於是（僧人）前去拜見楊大年。楊大年問道：『對面不相識，千里卻同風。』（出自唐·李頎《送魏萬之京》）僧人答道：『最近承蒙山門邀請。』楊大年說：『真是空洞無物。』僧人說：『上個月離開唐明禪師那裡。』楊大年說：『剛才真後悔問你。』僧人說：『真是行家。』楊大年便喝斥一聲。僧人說：『恰是。』楊大年又喝斥一聲。僧人以手在空中畫了一下。楊大年吐了吐舌頭說：『真是龍象（比喻傑出的人才）。』僧人說：『這是什麼意思呢？』楊大年叫來客司點茶，原來是自己家裡的人。僧人說：『也不需要這樣。』
【頌】楊大年又問：『如何是上座（指僧人）為人一句？』僧人說：『切。』楊大年說：『如果這樣，就像是長裙新婦拖泥走（比喻不幹練）。』僧人說：『誰能比得上您內翰？』楊大年說：『行家，行家。』僧人說：『放你二十棒。』楊大年拍著膝蓋說：『這裡是什麼地方？』僧人拍手說：『也不得放過。』楊大年大笑。
○（楊大年）又問：『記得唐明禪師當時開悟的因緣嗎？』僧人說：『唐明禪師問首山省念禪師，如何是佛法的大意。首山省念禪師說：楚王城畔，汝水東流。』楊大年說：『僅僅是這樣的話，意旨如何？』僧人說：『水上掛燈毬（比喻虛幻不實）。』楊大年說：『如果這樣，就辜負古人了。』僧人說：『內翰如果懷疑，就另外參究。』楊大年說：『三腳蝦蟆跳上天（比喻不可能）。』
【English Translation】 English version Yang Gu (Yangqi Fanghui's Dharma name) silently understood him. After two years, he was still not allowed to enter the inner room. Every time they met, he would scold and rebuke him, or slander other places' Chan masters. Even when there was instruction, it was all vulgar and base matters. One evening, (the monk) complained, 'Since coming to your Dharma seat, two summers have passed, and I have not received your guidance, but only increased worldly troubles. Thinking of the fleeting years, my own affairs are still unclear, and I have lost the benefit of leaving home.' Before he finished speaking, Yangqi Fanghui Chan master looked at him carefully and scolded, 'You evil friend, daring to be my broker!' Angrily, he raised his staff to drive him away. His teacher wanted to intercede for him, but Yangqi Fanghui Chan master covered his mouth. The monk then had a great enlightenment, saying, 'I understand, the Dao of the Linji school is to transcend the ordinary.' (The monk) served for seven years, bid farewell, and relied on Chan Master Tangming Song. Chan Master Tangming Song said to him, 'Yang Danian (975-1050) Neihan (Academician of the Hanlin Academy), has high insight and a stable and solid entry into the Dao, you must see him.' So (the monk) went to visit Yang Danian. Yang Danian asked, 'Facing each other, we do not know each other; a thousand miles away, we share the same wind.' (From Tang Dynasty, Li Qi's 'Sending Wei Wan to the Capital') The monk replied, 'Recently, I have been invited by the mountain gate.' Yang Danian said, 'Truly empty and without substance.' The monk said, 'I left Chan Master Tangming last month.' Yang Danian said, 'I regret asking you just now.' The monk said, 'Truly an expert.' Yang Danian then shouted. The monk said, 'Exactly.' Yang Danian shouted again. The monk drew a stroke in the air with his hand. Yang Danian stuck out his tongue and said, 'Truly a dragon elephant (a metaphor for outstanding talent).' The monk said, 'What does this mean?' Yang Danian called the guest officer to prepare tea, who turned out to be from his own household. The monk said, 'There is no need for that.'
[Verse] Yang Danian asked again, 'What is a sentence for the Upadhyaya (referring to the monk) to act for others?' The monk said, 'Cut.' Yang Danian said, 'If so, it is like a long-skirted bride walking in the mud (a metaphor for being inept).' The monk said, 'Who can compare to you, Neihan?' Yang Danian said, 'Expert, expert.' The monk said, 'Give you twenty blows.' Yang Danian patted his knee and said, 'What place is this?' The monk clapped his hands and said, 'You must not be let go either.' Yang Danian laughed loudly.
○ (Yang Danian) asked again, 'Do you remember the cause and condition of Chan Master Tangming's enlightenment at that time?' The monk said, 'Chan Master Tangming asked Chan Master Shoushan Shengnian, what is the great meaning of the Buddha-dharma. Chan Master Shoushan Shengnian said, 'Beside the city of King Chu, the Ru River flows eastward.'' Yang Danian said, 'With just these words, what is the meaning?' The monk said, 'Hanging a lantern ball on the water (a metaphor for being illusory and unreal).' Yang Danian said, 'If so, you would be letting down the ancients.' The monk said, 'If Neihan doubts, then investigate separately.' Yang Danian said, 'A three-legged toad jumps to the sky (a metaphor for the impossible).'
曰。一任𨁝跳。年乃大笑。館于齋中。日夕質疑智證。
【頌】李附馬問。我聞西河有金毛師子。是否。師曰。甚麼處得者訊息。公便喝。師曰。野干鳴。公又喝。師曰恰是。公大笑。
【頌】僧問。如何是佛。師曰。水出高原。
○師謁神鼎。鼎首山高弟。望尊一時。衲子非人類精奇。無敢登其門者。住山三十年。門弟子。氣吞諸方。師髮長不剪。弊衣楚音。通謁稱法侄。一眾大笑。鼎遣童子問。長老誰之嗣。師仰視屋曰。親見汾陽來。鼎杖而出。顧見頎然問曰。汾州有西河師子是否。師指其後絕叫曰。屋倒矣。童子返走。鼎回顧相矍鑠。師地坐。脫只履而視之。鼎老忘所問。又失師所在。師徐起整衣。且行且語曰。見面不如聞名。遂去。鼎遣人追之不可。嘆曰。汾州乃有此兒耶。師自是名重叢林。
○后住道吾。上堂。先寶應曰。第一句薦得。堪與祖佛為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。道吾則不然。第一句薦得。和泥合水。第二句薦得。無繩自縛。第三句薦得。四棱著地。所以道。起也。海晏河清。行人避路。住也。乾坤失色。日月無光。汝輩向甚麼處出氣。如今還有出氣者么。有即出來對眾出氣看。如無道吾為汝出氣去也。乃噓一聲。卓拄杖下座。
【現代漢語翻譯】 現代漢語譯本： （僧人）說：『（你）任憑（我）縱身跳躍。』（李駙馬）於是大笑。 （李駙馬）在齋房裡招待（道吾宗智），日夜向他請教，質疑求證。
【頌】李駙馬問道：『我聽說西河有金毛師子（比喻稀有而有力量的人），是真是假？』道吾宗智說：『你從哪裡得到的訊息？』李駙馬便大喝一聲。道吾宗智說：『像野獸的叫聲。』李駙馬又大喝一聲。道吾宗智說：『恰恰是這樣。』李駙馬大笑。
【頌】有僧人問道：『什麼是佛？』道吾宗智說：『水從高原流出。』
道吾宗智去拜訪神鼎（禪師名）。神鼎是首座，山高望重，一時無人能及。一般的僧人，如果不是人類中的精英，沒有敢於登上他的門檻的。神鼎在山上住了三十年，他的門下弟子，氣勢足以壓倒各方。道吾宗智頭髮很長，不剪，穿著破舊的衣服，帶著楚地的口音，通報要拜見法侄。眾人大笑。神鼎派童子問道：『長老是哪位禪師的嗣法弟子？』道吾宗智仰頭看著屋頂說：『親眼見過汾陽（汾陽善昭禪師）。』神鼎拄著枴杖出來，回頭看見道吾宗智身材高大，問道：『汾州有西河師子（比喻稀有而有力量的人），是真是假？』道吾宗智指著他的身後，大叫一聲說：『屋子要倒了！』童子跑回去。神鼎回頭看，兩人互相看著，感到驚訝。道吾宗智就地坐下，脫下一隻鞋子看著。神鼎老眼昏花，忘記了要問什麼，又找不到道吾宗智在哪裡。道吾宗智慢慢起身，整理好衣服，一邊走一邊說：『見面不如聞名。』於是離開了。神鼎派人去追趕，沒有追上，嘆息道：『汾陽竟然有這樣的弟子啊！』道吾宗智從此名聲大振。
後來道吾宗智住在道吾山。上堂說法時，先引用寶應禪師的話說：『第一句說得好，可以做祖師和佛的老師；第二句說得好，可以做人天（人和天神）的老師；第三句說得好，自己都救不了自己。』道吾宗智則說：『不是這樣。第一句說得好，和泥合水（比喻融合無間）；第二句說得好，無繩自縛（比喻自找束縛）；第三句說得好，四棱著地（比喻毫無迴旋餘地）。』所以說，起立，則天下太平，行人避讓；住下，則天地失色，日月無光。你們要向什麼地方出氣？現在還有能出氣的人嗎？有的話就出來當著大家出氣看看。如果沒有，道吾宗智就替你們出氣去。』於是噓了一聲，拄著拄杖下座。
【English Translation】 English version: He (the monk) said, 'Let me leap as I please.' Thereupon, (Lord Li) laughed heartily. (Lord Li) lodged (Daowu Zongzhi) in a room in the monastery, questioning and verifying his wisdom day and night.
[Verse] Lord Li asked, 'I have heard that there is a golden-haired lion (a metaphor for a rare and powerful person) in Xihe. Is it true?' Daowu Zongzhi said, 'Where did you get this news?' Lord Li then gave a loud shout. Daowu Zongzhi said, 'Like the cry of a jackal.' Lord Li shouted again. Daowu Zongzhi said, 'Exactly so.' Lord Li laughed heartily.
[Verse] A monk asked, 'What is Buddha?' Daowu Zongzhi said, 'Water flows from the high plateau.'
Daowu Zongzhi went to visit Shending (a Zen master's name). Shending was the head monk, highly respected, and unmatched at the time. Ordinary monks, if not the elite of humanity, dared not even step onto his doorstep. Shending had lived on the mountain for thirty years, and his disciples had the power to overwhelm all directions. Daowu Zongzhi had long, uncut hair, wore tattered clothes, and spoke with a Chu accent, announcing that he wished to see his Dharma nephew. The crowd laughed. Shending sent a young attendant to ask, 'Whose Dharma heir is the Elder?' Daowu Zongzhi looked up at the roof and said, 'I personally saw Fenyang (Zen Master Fenyang Shanzhao).' Shending came out leaning on his staff, turned to see Daowu Zongzhi's tall figure, and asked, 'Is it true that there is a lion of Xihe (a metaphor for a rare and powerful person) in Fenzhou?' Daowu Zongzhi pointed behind him and shouted, 'The house is collapsing!' The attendant ran back. Shending looked back, and they stared at each other in surprise. Daowu Zongzhi sat down on the spot, took off one shoe, and looked at it. Shending, old and confused, forgot what he wanted to ask and could not find Daowu Zongzhi. Daowu Zongzhi slowly got up, straightened his clothes, and said as he walked, 'Seeing is not as good as hearing.' Then he left. Shending sent people to chase him, but they could not catch up. He sighed and said, 'Fenyang actually has such a disciple!' From then on, Daowu Zongzhi's reputation greatly increased.
Later, Daowu Zongzhi lived on Daowu Mountain. When he ascended the platform to preach, he first quoted Zen Master Baoying, saying, 'If the first phrase is well understood, one can be a teacher of the ancestors and Buddhas; if the second phrase is well understood, one can be a teacher of humans and gods (people and deities); if the third phrase is well understood, one cannot even save oneself.' Daowu Zongzhi said, 'It is not so. If the first phrase is well understood, it is like mixing mud and water (a metaphor for seamless integration); if the second phrase is well understood, it is like binding oneself without ropes (a metaphor for self-imposed restrictions); if the third phrase is well understood, it is like a four-sided object landing on its edge (a metaphor for having no room for maneuver).' Therefore, it is said that when one rises, the world is peaceful, and travelers give way; when one stays, the heavens and earth lose color, and the sun and moon lose their light. Where do you want to vent your energy? Is there anyone here who can vent their energy? If so, come out and vent it in front of everyone. If not, Daowu Zongzhi will vent it for you.' Then he sighed and descended from the platform, leaning on his staff.
○上堂。道吾打鼓。四大部洲同參。拄杖橫也。挑括乾坤大地。缽盂覆也。蓋卻恒沙世界。且問諸人。向甚麼處安身立命。若也知得。向北俱盧洲吃粥吃飯。若也不知。長連床上吃粥吃飯。
○示眾。以拄杖擊禪床一下云。大眾還會么。不見道。一擊忘所知。更不假修持。諸方達道者。咸言上上機。香嚴恁么悟去。分明悟得如來禪。祖師禪未夢見在。且道祖師禪。有甚長處。若向言中取則。誤賺後人。直饒棒下承當。孤負先聖。萬法本閑。惟人自鬧。所以山僧居福嚴。祇見福嚴境界。晏起早眠。有時云生碧嶂。月落寒潭。音聲鳥。飛鳴般若臺前。娑羅華。香散祝融峰畔。把瘦筇。坐盤石。與五湖衲子時話玄微。灰頭土面。住興化。祇見興化家風。迎來送去。門連城市。車馬駢闐。漁唱瀟湘。猿啼嶽麓。絲竹哥謠。時時入耳。復與四海高人。日談禪道。歲月都忘。且道居深山。住城郭。還有優劣也無。試道看。良久云。是處是慈氏。無門無善財。
【頌】僧問。行腳不逢人時如何。師曰。釣絲絞水。
【頌】師室中插劍一口。以草鞋一對。水一盆。置在劍邊。每見入室。即曰看看。有至劍邊擬議者。師曰。險喪身失命也。便喝出。
【頌】師冬日榜僧堂。作此字[(○○○)/＝]二二三
【現代漢語翻譯】 現代漢語譯本 ○上堂。道吾（人名）打鼓，四大部洲（佛教宇宙觀中的四個大洲）的僧人都來參禪。拄杖橫放，挑起乾坤大地。缽盂倒扣，蓋住恒河沙數的世界。且問諸位，向什麼地方安身立命？如果知道，就去北俱盧洲（四大部洲之一，以享樂著稱）吃粥吃飯。如果不知道，就在長連床上吃粥吃飯。
○示眾。用拄杖敲禪床一下說，各位會意了嗎？沒聽過說嗎？『一擊忘所知，更不假修持。諸方達道者，咸言上上機。』香嚴（溈山靈佑弟子）這樣領悟，分明悟得如來禪。祖師禪還沒夢見呢。且說祖師禪，有什麼長處？如果從言語中取法則，就誤導了後人。即使在棒喝下承擔，也辜負了先聖。萬法本來空閑，只是人自己擾鬧。所以山僧我住在福嚴寺，只見到福嚴寺的境界，晏起早眠。有時云生碧嶂，月落寒潭。音聲鳥，在飛鳴般若臺前。娑羅華，香散祝融峰畔。拿著瘦竹杖，坐在盤石上，與五湖的衲子們時常談論玄微。灰頭土面，住在興化寺，只見到興化寺的家風，迎來送去，門連城市，車馬擁擠。漁唱瀟湘，猿啼嶽麓。絲竹歌謠，時時入耳。又與四海的高人，每天談論禪道，歲月都忘記了。且說住在深山，住在城郭，還有優劣之分嗎？試著說說看。良久說，到處都是慈氏菩薩（彌勒菩薩），沒有門也沒有善財童子。
【頌】僧人問，行腳雲遊時沒有遇到人時如何？道吾說，釣絲在水中攪動。
【頌】道吾禪師在室內插一把劍，旁邊放一雙草鞋，一盆水，放在劍邊。每次見到進入室內的人，就說看看。有人走到劍邊想要評論時，道吾禪師就說，危險啊，會喪身失命的。便喝斥出去。
【頌】道吾禪師在冬天張貼僧堂榜文，寫下這樣的字[(○○○)/＝]二二三
English version ○ Entering the Hall. Daowu (name of a person) beats the drum, and monks from the four major continents (four continents in Buddhist cosmology) come to participate in Chan practice. The staff is laid horizontally, lifting up the heaven and earth. The alms bowl is overturned, covering the countless worlds like the sands of the Ganges. Now, I ask you all, where do you settle your body and mind? If you know, go to Uttarakuru (one of the four continents, known for its enjoyment) to eat congee and rice. If you don't know, eat congee and rice on the long bed.
○ Instructing the assembly. He strikes the Zen bed once with his staff and says, 'Do you all understand? Haven't you heard it said, 'One strike forgets what is known, no further cultivation is needed. Those who have attained the Way in all directions, all say it is the highest potential.' Xiangyan (disciple of Weishan Lingyou) awakened in this way, clearly realizing the Tathagata Chan. He hasn't even dreamed of the Patriarchal Chan. Now, tell me, what are the merits of the Patriarchal Chan? If you take principles from words, you will mislead future generations. Even if you accept it under the stick, you will betray the former sages. All dharmas are originally idle, only people disturb themselves. Therefore, I, the mountain monk, live in Fuyan Temple and only see the realm of Fuyan Temple, rising late and sleeping early. Sometimes clouds rise from the green peaks, and the moon falls into the cold pool. Sound birds fly and sing in front of the Prajna Terrace. Sala flowers spread their fragrance on the side of Mount Zhurong. Holding a thin bamboo staff, sitting on a flat rock, I often talk about the profound mysteries with the monks from the five lakes. With a dusty face, living in Xinghua Temple, I only see the family style of Xinghua Temple, welcoming and sending off, the door connected to the city, with crowded carriages and horses. Fishermen sing in the Xiang River, monkeys cry in Mount Yue. String and bamboo music and songs often enter my ears. I also talk about Chan with eminent people from all over the world every day, forgetting the years. Now, tell me, is there any superiority or inferiority between living in the deep mountains and living in the city? Try to say it. After a long time, he said, 'Everywhere is Maitreya (Maitreya Bodhisattva), there is no gate and no Sudhana (Sudhana Kumar).'
【Verse】A monk asked, 'What if you don't meet anyone while traveling on foot?' The master said, 'The fishing line stirs the water.'
【Verse】The master inserted a sword in the room, with a pair of straw sandals and a basin of water placed beside the sword. Whenever he saw someone entering the room, he would say, 'Look, look.' If someone went to the sword and tried to comment, the master would say, 'Dangerous, you will lose your life.' Then he would shout them out.
【Verse】In winter, the master posted a notice in the monks' hall, writing the following characters [(○○○)/＝] two two three
【English Translation】 Modern Chinese Translation ○ Ascending the Hall. Daowu (name of a person) beats the drum, and monks from the four major continents (four continents in Buddhist cosmology) all come to participate in Chan practice. The staff is laid horizontally, lifting up the heaven and earth. The alms bowl is overturned, covering the countless worlds like the sands of the Ganges. Now, I ask you all, where do you settle your body and mind? If you know, go to Uttarakuru (one of the four continents, known for its enjoyment) to eat congee and rice. If you don't know, eat congee and rice on the long bed.
○ Instructing the assembly. He strikes the Zen bed once with his staff and says, 'Do you all understand? Haven't you heard it said, 'One strike forgets what is known, no further cultivation is needed. Those who have attained the Way in all directions, all say it is the highest potential.' Xiangyan (disciple of Weishan Lingyou) awakened in this way, clearly realizing the Tathagata Chan. He hasn't even dreamed of the Patriarchal Chan. Now, tell me, what are the merits of the Patriarchal Chan? If you take principles from words, you will mislead future generations. Even if you accept it under the stick, you will betray the former sages. All dharmas are originally idle, only people disturb themselves. Therefore, I, the mountain monk, live in Fuyan Temple and only see the realm of Fuyan Temple, rising late and sleeping early. Sometimes clouds rise from the green peaks, and the moon falls into the cold pool. Sound birds fly and sing in front of the Prajna Terrace. Sala flowers spread their fragrance on the side of Mount Zhurong. Holding a thin bamboo staff, sitting on a flat rock, I often talk about the profound mysteries with the monks from the five lakes. With a dusty face, living in Xinghua Temple, I only see the family style of Xinghua Temple, welcoming and sending off, the door connected to the city, with crowded carriages and horses. Fishermen sing in the Xiang River, monkeys cry in Mount Yue. String and bamboo music and songs often enter my ears. I also talk about Chan with eminent people from all over the world every day, forgetting the years. Now, tell me, is there any superiority or inferiority between living in the deep mountains and living in the city? Try to say it. After a long time, he said, 'Everywhere is Maitreya (Maitreya Bodhisattva), there is no gate and no Sudhana (Sudhana Kumar).'
【Verse】A monk asked, 'What if you don't meet anyone while traveling on foot?' The master said, 'The fishing line stirs the water.'
【Verse】The master inserted a sword in the room, with a pair of straw sandals and a basin of water placed beside the sword. Whenever he saw someone entering the room, he would say, 'Look, look.' If someone went to the sword and tried to comment, the master would say, 'Dangerous, you will lose your life.' Then he would shout them out.
【Verse】In winter, the master posted a notice in the monks' hall, writing the following characters [(○○○)/＝] two two three
幾[(┐@三)*(田/?)][水-?+(曲-曰+口)]。其注曰。若人識得。不離四威儀中。首座見曰。和尚今日放參。師聞而笑之。
【頌】師問。顯英上座。近離甚處。曰金鑾。師曰。夏在甚處。曰金鑾。師曰。去夏在甚處。曰金鑾。師曰。前夏在甚處。曰金鑾。師曰。先前夏在甚處。曰何不領話。師曰。我也不能勘得你。教庫下奴子勘你。且點一盞茶與你濕觜【增收】。
瑯玡慧覺禪師
僧問。如何是佛師曰銅頭鐵額。曰意旨如何。師曰。鳥觜魚腮。
○上堂。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。見聞覺知。俱為生死之因。見聞覺知。正是解脫之本。譬如師子返擲。南北東西且無定止。汝等諸人。若也不會。且莫孤負釋迦老子。吽。
○上堂。山僧今日。為諸人說破。明眼衲僧。莫去泥里打坐。珍重。
○上堂。剪除狂寇。掃蕩攙搶。猶是功勛邊事。君臣道合。海晏河清。猶是法身邊事。作么生是衲僧本分事。良久曰。透網金鱗猶滯水。回頭石馬出沙籠。
○上堂。承言須會宗。勿自立規矩。若人下得通方
【現代漢語翻譯】 現代漢語譯本： 幾[(┐@三)*(田/?)][水-?+(曲-曰+口)]。其注曰：『若人識得，不離四威儀中。』首座見曰：『和尚今日放參。』師聞而笑之。
【頌】師問顯英上座：『近離甚處？』曰：『金鑾（地名）。』師曰：『夏在甚處？』曰：『金鑾（地名）。』師曰：『去夏在甚處？』曰：『金鑾（地名）。』師曰：『前夏在甚處？』曰：『金鑾（地名）。』師曰：『先前夏在甚處？』曰：『何不領話？』師曰：『我也不能勘得你，教庫下奴子勘你，且點一盞茶與你濕觜（潤潤嘴）。』【增收】
瑯玡慧覺禪師
僧問：『如何是佛？』師曰：『銅頭鐵額。』曰：『意旨如何？』師曰：『鳥觜魚腮。』
○上堂：『奇哉十方佛（指遍佈十方的佛），元是眼中花。欲識眼中花，元是十方佛（指遍佈十方的佛）。欲識十方佛（指遍佈十方的佛），不是眼中花。欲識眼中花，不是十方佛（指遍佈十方的佛）。於此明得，過在十方佛（指遍佈十方的佛）。於此未明，聲聞起舞，獨覺臨妝。』珍重。
○上堂：『見聞覺知，俱為生死之因；見聞覺知，正是解脫之本。譬如師子返擲，南北東西且無定止。汝等諸人，若也不會，且莫孤負釋迦老子。吽。』
○上堂：『山僧今日，為諸人說破。明眼衲僧，莫去泥里打坐。』珍重。
○上堂：『剪除狂寇，掃蕩攙搶，猶是功勛邊事；君臣道合，海晏河清，猶是法身邊事。作么生是衲僧本分事？』良久曰：『透網金鱗猶滯水，回頭石馬出沙籠。』
○上堂：『承言須會宗，勿自立規矩。若人下得通方
【English Translation】 English version: Several [(┐@三)*(田/?)][水-?+(曲-曰+口)]. Its annotation says: 'If a person understands, it is inseparable from the four dignities.' The head monk saw and said: 'The abbot is dismissing the meal today.' The master heard this and smiled.
[Verse] The master asked the Venerable Xianying: 'Where have you recently come from?' He replied: 'Jinluan (place name).' The master said: 'Where were you in the summer?' He replied: 'Jinluan (place name).' The master said: 'Where were you last summer?' He replied: 'Jinluan (place name).' The master said: 'Where were you the summer before last?' He replied: 'Why don't you understand the question?' The master said: 'I also cannot examine you; I will have the servant in the storehouse examine you. And serve a cup of tea to moisten your lips.' [Additional Collection]
Zen Master Huijue of Langya
A monk asked: 'What is Buddha?' The master said: 'Copper head and iron forehead.' The monk said: 'What is the meaning?' The master said: 'Bird's beak and fish gills.'
○ Ascending the hall: 'How wondrous are the Buddhas of the ten directions (referring to Buddhas throughout the ten directions), originally flowers in the eyes. If you want to recognize the flowers in the eyes, they are originally the Buddhas of the ten directions (referring to Buddhas throughout the ten directions). If you want to recognize the Buddhas of the ten directions (referring to Buddhas throughout the ten directions), they are not flowers in the eyes. If you want to recognize the flowers in the eyes, they are not the Buddhas of the ten directions (referring to Buddhas throughout the ten directions). If you understand this, you surpass the Buddhas of the ten directions (referring to Buddhas throughout the ten directions). If you do not understand this, the Sravakas dance and the Pratyekabuddhas apply makeup.' Treasure this.
○ Ascending the hall: 'Seeing, hearing, knowing, and perceiving are all causes of birth and death; seeing, hearing, knowing, and perceiving are precisely the basis of liberation. It is like a lion turning and leaping, with no fixed direction in the north, south, east, or west. If you all do not understand, then do not fail the old Shakyamuni. Hum.'
○ Ascending the hall: 'This mountain monk today is breaking it open for you all. Clear-eyed monks, do not go and sit in the mud.' Treasure this.
○ Ascending the hall: 'Cutting down the mad bandits and sweeping away the robbers are still matters of meritorious deeds; when the ruler and ministers are in harmony, and the sea is calm and the river clear, these are still matters of the Dharmakaya. What is the fundamental matter of a monk?' After a long silence, he said: 'A golden scale that slips through the net is still stuck in the water; a stone horse that turns its head emerges from the sand cage.'
○ Ascending the hall: 'Understanding words requires understanding the principle; do not establish your own rules. If a person can understand thoroughly'
句。我當刎頸而謝之。
○上堂。擊水魚頭痛。穿林宿鳥驚。黃昏不擊鼓。日午打三更。諸禪德。既是日午。為甚卻打三更。良久曰。昨見垂楊綠。今逢落葉黃。
【頌】上堂。汝等諸人。在我這裡過夏。與你點出五般病。一不得向萬里無寸草處去。二不得孤峰獨宿。三不得張弓架箭。四不得物外安身。五不得滯于生殺。何故。一處有滯。自救難為。五處若通。方名導師。汝等諸人。若到諸方。遇明眼作者。與我通個訊息。貴得祖風不墜。若是常徒。即便寢息。何故。裸形國里夸服飾。想君太煞不知時。
○上堂。拈拄杖曰。盤山道向上一路滑。南院道壁立萬仞險。臨濟道石火電光鈍。瑯玡有定乾坤底句。各各高著眼。卓拄杖下座。
大愚守芝禪師
上堂。大愚相接大雄孫。五湖雲水兢頭奔。兢頭奔。有何門。擊箭寧知枯木存。枯木存。一年還曾兩度春。兩度春。帳里真珠撒與人。撒與人。思量也是慕西秦。
○上堂。豎窮三際。橫遍十方。拈起也。帝釋心驚。放下也。地神膽戰。不拈不放。喚作甚麼。自云蝦蟆。
○上堂。三世諸佛不知有。貍奴白牯卻知有。乃拈起拂子云。貍奴白牯總在這裡放光動地。何謂如此。兩段不同。
【頌】僧問。如何是佛。師曰。鋸
【現代漢語翻譯】 現代漢語譯本： 句。我當刎頸而謝之。（我願意割斷脖子來道歉。）
○上堂。擊水魚頭痛，穿林宿鳥驚。黃昏不擊鼓，日午打三更。（黃昏時分不敲鼓，正午時分卻敲三更。）諸禪德，既是日午，為甚卻打三更？（既然是正午，為什麼卻要敲三更呢？）良久曰：昨見垂楊綠，今逢落葉黃。（昨天還看到低垂的楊柳是綠色的，今天就遇到了飄落的黃葉。）
【頌】上堂。汝等諸人，在我這裡過夏，與你點出五般病。（我給你們指出五種毛病。）一不得向萬里無寸草處去，二不得孤峰獨宿，三不得張弓架箭，四不得物外安身，五不得滯于生殺。（不要執著于生死。）何故？一處有滯，自救難為。（一個地方有執著，自己解救都困難。）五處若通，方名導師。（五個地方都通達，才能稱作導師。）汝等諸人，若到諸方，遇明眼作者，與我通個訊息，貴得祖風不墜。（重要的是祖師的遺風不衰落。）若是常徒，即便寢息。（如果是平庸之輩，就讓他們休息吧。）何故？裸形國里夸服飾，想君太煞不知時。（在裸體國家炫耀服飾，想來你太不知道時宜了。）
○上堂。拈拄杖曰：盤山（一位禪師）道向上一路滑，南院（一位禪師）道壁立萬仞險，臨濟（一位禪師）道石火電光鈍，瑯玡（一位禪師）有定乾坤底句。各各高著眼。卓拄杖下座。
大愚守芝禪師
上堂。大愚（禪師法號）相接大雄孫（佛陀的後代），五湖雲水兢頭奔。兢頭奔，有何門？擊箭寧知枯木存。（射箭怎麼會知道枯木的存在？）枯木存，一年還曾兩度春。（枯木存在，一年還能有兩次春天。）兩度春，帳里真珠撒與人。（兩次春天，把帳篷里的珍珠撒給人。）撒與人，思量也是慕西秦。（撒給人，仔細想想也是羨慕西秦。）
○上堂。豎窮三際，橫遍十方。（時間上窮盡過去、現在、未來，空間上遍及各個方向。）拈起也，帝釋（佛教護法神）心驚；放下也，地神（土地神）膽戰。不拈不放，喚作甚麼？自云蝦蟆。（自己說是蛤蟆。）
○上堂。三世諸佛不知有，貍奴白牯卻知有。（貓和牛卻知道。）乃拈起拂子云：貍奴白牯總在這裡放光動地。何謂如此？兩段不同。（為什麼這樣說？因為兩者不同。）
【頌】僧問：如何是佛？師曰：鋸。
【English Translation】 English version: Sentence. I will cut my throat to apologize.
○ Going to the hall. Striking the water, the fish's head aches; passing through the forest, the roosting birds are startled. No drums are beaten at dusk; at noon, the third watch is struck. O monks, since it is noon, why strike the third watch? After a long pause, he said: Yesterday I saw the drooping willows green; today I encounter falling yellow leaves.
[Verse] Going to the hall. You all, spending the summer here with me, I point out five kinds of sickness. First, you must not go where there is not a blade of grass for ten thousand miles; second, you must not dwell alone on a solitary peak; third, you must not draw the bow and aim the arrow; fourth, you must not settle your body outside of things; fifth, you must not be attached to birth and death. Why? If there is attachment in one place, it is difficult to save oneself. If all five places are penetrated, then one is called a teacher. You all, if you go to various places and encounter clear-eyed practitioners, send me a message, valuing that the ancestral tradition does not fall. If they are ordinary followers, then let them rest. Why? Boasting of clothing in a country of naked bodies, I think you are very ignorant of the times.
○ Going to the hall. Holding up his staff, he said: Panshan (a Zen master) said the upward path is slippery; Nanyuan (a Zen master) said the cliff stands ten thousand fathoms high; Linji (a Zen master) said the spark of flint and flash of lightning are dull; Langya (a Zen master) has a phrase that settles heaven and earth. Each of you, raise your eyes high. He struck the staff and descended from the seat.
Zen Master Dayu Shouzhi
Going to the hall. Dayu (Zen master's name) connects with the descendant of the Great Hero (Buddha), the clouds and waters of the Five Lakes rush headlong. Rushing headlong, what gate is there? How can shooting an arrow know that a withered tree exists? The withered tree exists, and in a year it has two springs. Two springs, pearls in the tent are scattered to people. Scattered to people, thinking about it, it is also admiring Western Qin.
○ Going to the hall. Vertically, exhausting the three times; horizontally, pervading the ten directions. Picking it up, the heart of Sakra (a Buddhist protector deity) is startled; putting it down, the gall of the earth deity (local deity) trembles. Neither picking it up nor putting it down, what is it called? He himself says it is a toad.
○ Going to the hall. The Buddhas of the three worlds do not know it exists, but the cat and the white cow do know it exists. Then he raised the whisk and said: The cat and the white cow are all here emitting light and shaking the earth. Why is it so? The two segments are different.
[Verse] A monk asked: What is Buddha? The master said: A saw.
解秤錘。
法華全舉禪師
到大愚芝和尚處。愚問。古人見桃華。意作么生。師曰。曲不藏直。曰那個且從。這個作么生。師曰。大街拾得金。四鄰爭得知。曰上座還知么。師曰。路逢劍客須呈劍。不是詩人不獻詩。曰作家詩客。師曰。一條紅線兩人牽。曰玄沙道。諦當甚諦當。敢保老兄未徹在。又作么生。師曰。海枯終見底。人死不知心。曰卻是。師曰。樓閣凌雲勢。峰巒疊翠層。
【頌】到瑯玡覺和尚處。玡問。近離甚處。師曰兩浙。曰船來陸來。師曰船來。曰船在甚處。師曰步下。曰不涉程途一句。作么生道。師以坐具摵一摵曰。杜撰長老。如麻似粟。拂袖而出。玡問侍者。此是甚麼人。者曰。舉上座。玡曰。莫是舉師叔么。先師教我尋見伊。遂下旦過問。上座莫是舉師叔么。莫怪適來相觸忤。師便喝。復問。長老何時到汾陽。玡曰。某時到。師曰。我在浙江早聞你名。元來見解祇如此。何得名播寰宇。玡遂作禮曰。某甲罪過。
○僧問。如何是奪人不奪境。師曰。白菊乍開重日暖。百年公子不逢春。曰如何是奪境不奪人。師曰。大地絕訊息。翛然獨任真。曰如何是人境兩俱奪。師曰。草荒人變色。凡聖兩齊空。曰如何是人境俱不奪。師曰。清風與明月。野老笑相親。
○上堂
【現代漢語翻譯】 現代漢語譯本 解秤錘。
法華全舉禪師
到大愚芝和尚處。愚問：『古人見桃花，意作么生？』（古人見到桃花，他們的意思是怎樣的？）師說：『曲不藏直。』（彎曲不能隱藏正直。）愚說：『那個且從，這個作么生？』（那個暫且不論，這個又如何呢？）師說：『大街拾得金，四鄰爭得知。』（在大街上撿到金子，四鄰都會爭相知道。）愚說：『上座還知么？』（你還知道嗎？）師說：『路逢劍客須呈劍，不是詩人不獻詩。』（路上遇到劍客就要亮出劍，不是詩人就不會獻詩。）愚說：『作家詩客。』（真是個作家詩人。）師說：『一條紅線兩人牽。』（一條紅線兩人牽。）愚說：『玄沙道：諦當甚諦當，敢保老兄未徹在。又作么生？』（玄沙（指玄沙師備禪師）說：確實非常確實，我敢保證你還沒徹悟。又該怎麼說呢？）師說：『海枯終見底，人死不知心。』（海水枯竭終究能見到海底，人死了卻無法知道他的內心。）愚說：『卻是。』（確實如此。）師說：『樓閣凌雲勢，峰巒疊翠層。』（樓閣有直衝雲霄的氣勢，峰巒堆疊層層翠綠。）
【頌】到瑯玡覺和尚處。玡問：『近離甚處？』（最近從哪裡來？）師說：『兩浙。』（江浙一帶。）玡問：『船來陸來？』（是坐船來還是走路來？）師說：『船來。』（坐船來。）玡問：『船在甚處？』（船在哪裡？）師說：『步下。』（就在不遠處。）玡問：『不涉程途一句，作么生道？』（不涉及路途的一句話，該怎麼說？）師以坐具摵一摵曰：『杜撰長老，如麻似粟。』（禪師用坐具拍了一下說：胡說八道的長老，多如麻粟。）拂袖而出。玡問侍者：『此是甚麼人？』（這是什麼人？）者曰：『舉上座。』（是舉上座。）玡曰：『莫是舉師叔么？先師教我尋見伊。』（莫非是舉師叔嗎？先師教我找到他。）遂下旦過問：『上座莫是舉師叔么？莫怪適來相觸忤。』（於是下座詢問：上座莫非是舉師叔嗎？不要怪我剛才冒犯了。）師便喝。復問：『長老何時到汾陽？』（長老什麼時候到汾陽的？）玡曰：『某時到。』（某時到的。）師曰：『我在浙江早聞你名，元來見解祇如此。何得名播寰宇？』（我在浙江早就聽說過你的名字，原來見解不過如此。怎麼能名揚天下呢？）玡遂作禮曰：『某甲罪過。』（我錯了。）
○僧問：『如何是奪人不奪境？』（什麼是奪人不奪境？）師曰：『白菊乍開重日暖，百年公子不逢春。』（白菊花剛開，陽光溫暖，百年公子卻沒能趕上春天。）曰：『如何是奪境不奪人？』（什麼是奪境不奪人？）師曰：『大地絕訊息，翛然獨任真。』（大地斷絕訊息，自由自在地任憑真性。）曰：『如何是人境兩俱奪？』（什麼是人境兩俱奪？）師曰：『草荒人變色，凡聖兩齊空。』（草地荒蕪，人也變了顏色，凡夫和聖人全都空無。）曰：『如何是人境俱不奪？』（什麼是人境都不奪？）師曰：『清風與明月，野老笑相親。』（清風和明月，鄉下老翁笑著親近。）
○上堂
【English Translation】 English version Weighing the Scale Hammer.
Chan Master Quanju of Fahua
Once arrived at the place of Great Fool Zhi (Da Yu Zhi) (Great Fool Zhi was a Chan master). Fool asked, 'What did the ancients mean when they saw the peach blossoms?' The Master said, 'The crooked does not conceal the straight.' Fool said, 'Let's leave that aside for now. What about this?' The Master said, 'Picking up gold on the street, all the neighbors will know.' Fool said, 'Does the Venerable One know?' The Master said, 'Meeting a swordsman on the road, one must present one's sword; one who is not a poet does not offer poetry.' Fool said, 'A true poet and writer!' The Master said, 'A red thread is pulled by two people.' Fool said, 'Xuan Sha (Xuan Sha Shibei, a Chan master) said: 'Truly, truly, I dare to guarantee that you have not yet thoroughly understood.' What do you say to that?' The Master said, 'The sea may dry up and reveal its bottom, but one cannot know a person's heart after death.' Fool said, 'Indeed.' The Master said, 'The pavilions soar into the clouds, and the peaks are layered with verdant green.'
[Verse] Arrived at the place of Langye Jue (Langye Jue) (Langye Jue was a Chan master). Ye asked, 'Where have you come from recently?' The Master said, 'Liangzhe (Jiangzhe area).' Ye asked, 'By boat or by land?' The Master said, 'By boat.' Ye asked, 'Where is the boat?' The Master said, 'Just down the road.' Ye asked, 'Without involving the journey, how would you say it?' The Master slapped the sitting mat and said, 'Fabricating elders, like hemp and millet!' He flicked his sleeves and left. Ye asked the attendant, 'Who is this person?' The attendant said, 'Venerable Ju.' Ye said, 'Could it be Uncle Ju? My late teacher told me to find him.' Then he came down and asked, 'Venerable One, are you Uncle Ju? Don't be offended by my rudeness just now.' The Master then shouted. He asked again, 'When did Elder arrive at Fen Yang?' Ye said, 'At such and such time.' The Master said, 'I heard your name in Zhejiang long ago, but your understanding is only so-so. How can your name be known throughout the world?' Ye then bowed and said, 'I am guilty.'
○ A monk asked, 'What is seizing the person but not seizing the environment?' The Master said, 'White chrysanthemums bloom newly, the sun is warm again, but the young master of a hundred years does not meet the spring.' The monk asked, 'What is seizing the environment but not seizing the person?' The Master said, 'The great earth is devoid of news, serenely letting the true nature take its course.' The monk asked, 'What is seizing both person and environment?' The Master said, 'The grass is barren and people change color, the mundane and the sacred are both empty.' The monk asked, 'What is neither seizing person nor environment?' The Master said, 'Clear wind and bright moon, the old man of the fields smiles and is intimate.'
○ Going to the Hall
。鐘鳴鼓響鵲噪鴉鳴。為你諸人說般若。講涅槃了也。諸人還信得及么。觀音菩薩。向諸人面前作大神通。若信不及。卻往他方救苦利生去也。
○上堂。語漸也。返常合道。論頓也。不留朕跡。直饒論其頓。返其常。也是抑而為之。
芭蕉谷泉禪師
【頌】省同參慈明禪師。明問。白雲橫谷口。道人何處來。師左右顧視曰。夜來何處火。燒出古人墳。明曰。未在更道。師作虎聲。明以坐具便摵。師接住。推明置禪床上。明卻作虎聲。師大笑曰。我見七十餘員善知識。今日始遇作家。
○慈明遷住福嚴。師又往省之。少留而還。作偈寄之曰。相別而今又半年。不知誰共對談禪。一般秀色湘山裡。汝自匡徒我自眠。
天聖皓泰禪師
到瑯玡。玡問。埋兵掉鬥。未是作家。匹馬單槍。便請相見。師指玡曰。將頭不猛。帶累三軍。玡打師一坐具。師亦打玡一坐具。玡接住曰。適來一坐具。是山僧令行。上座一坐具。落在甚麼處。師曰。伏惟尚饗。玡拓開曰。五更侵早起。更有夜行人。師曰。賊過後張弓。玡曰。且坐喫茶。
【頌】僧問。如何是佛。師曰。黑漆聖僧。
浮山法遠禪師(號遠錄公)
【頌】僧問。如何是祖師西來意。師曰。平地起骨堆。
○歐
【現代漢語翻譯】 現代漢語譯本：鐘聲、鼓聲、喜鵲的叫聲、烏鴉的鳴叫聲。我為你們諸位說般若（智慧）。講涅槃（寂滅）的道理也講完了。你們諸位還相信嗎？觀音菩薩，在你們諸位面前顯現大神通。如果不相信，就到其他地方去救助苦難、利益眾生去了。
上堂開示。言語逐漸深入。迴歸常理，契合大道。談論頓悟。不留下任何痕跡。即使談論頓悟，迴歸常理，也是勉強而為之。
芭蕉谷泉禪師
【頌】谷泉禪師拜訪同參慈明禪師。慈明問：『白雲橫在山谷口，道人從哪裡來？』谷泉禪師左右環顧說：『昨夜哪裡失火，燒出了古人的墳墓？』慈明說：『還未到位，再說一遍。』谷泉禪師發出老虎的吼聲。慈明用坐具便打過去。谷泉禪師接住坐具，把慈明推倒在禪床上。慈明也發出老虎的吼聲。谷泉禪師大笑說：『我見過七十多位善知識，今天才遇到真正的行家。』
慈明禪師遷居到福嚴寺。谷泉禪師又去拜訪他。小住幾日后返回，作偈寄給慈明說：『相別至今又半年，不知和誰一起對談禪。同樣的秀麗景色在湘山裡，你自去教化徒弟我自去睡覺。』
天聖（宋仁宗年號，1023-1032）皓泰禪師
皓泰禪師到瑯玡山。瑯玡禪師問：『埋伏軍隊，隱藏戰鬥，還不是真正的將領。單人匹馬，請與我相見。』皓泰禪師指著瑯玡禪師說：『將領不勇猛，連累三軍。』瑯玡禪師打了他一坐具。皓泰禪師也打了瑯玡禪師一坐具。瑯玡禪師接住坐具說：『剛才那一坐具，是山僧我發佈的命令。上座你這一坐具，落在什麼地方？』皓泰禪師說：『恭敬地接受。』瑯玡禪師打開說：『五更天還沒亮就起來，還有夜裡趕路的人。』皓泰禪師說：『賊走了才張弓。』瑯玡禪師說：『請坐下喝茶。』
【頌】有僧人問：『什麼是佛？』皓泰禪師說：『黑漆聖僧。』
浮山法遠禪師（號遠錄公）
【頌】有僧人問：『什麼是祖師西來意？』法遠禪師說：『平地上堆起墳堆。』
歐陽
【English Translation】 English version: The sound of bells and drums, the chirping of magpies and the cawing of crows. I am speaking Prajna (wisdom) for you all. I have also finished speaking about Nirvana (extinction). Do you all still believe it? Guanyin Bodhisattva is displaying great supernatural powers in front of you all. If you do not believe, then she will go to other places to relieve suffering and benefit sentient beings.
Ascending the hall for instruction. The words gradually deepen. Returning to the ordinary, conforming to the Great Way. Discussing sudden enlightenment. Leaving no traces. Even discussing sudden enlightenment and returning to the ordinary is forced.
Chan Master Bazhiao Guquan
[Verse] Guquan Chan Master visited his fellow practitioner, Ciming Chan Master. Ciming asked: 'White clouds lie across the mouth of the valley, where does the Daoist come from?' Guquan Chan Master looked around and said: 'Where was the fire last night that burned out the tombs of the ancients?' Ciming said: 'Not yet there, say it again.' Guquan Chan Master made the sound of a tiger roaring. Ciming struck him with his sitting mat. Guquan Chan Master caught the mat and pushed Ciming onto the meditation bed. Ciming also made the sound of a tiger roaring. Guquan Chan Master laughed and said: 'I have seen more than seventy good teachers, and today I have finally met a true master.'
Ciming Chan Master moved to Fuyan Temple. Guquan Chan Master visited him again. After staying for a few days, he returned and wrote a verse to send to Ciming, saying: 'It has been half a year since we parted, I wonder who you are discussing Chan with. The same beautiful scenery is in Xiangshan, you go to teach your disciples and I go to sleep.'
Chan Master Haotai of Tiansheng (reign title of Emperor Renzong of Song Dynasty, 1023-1032)
Haotai Chan Master arrived at Mount Langye. Langye Chan Master asked: 'Ambushing troops and hiding battles is not a true general. Alone with a single horse, please meet me.' Haotai Chan Master pointed at Langye Chan Master and said: 'The general is not brave, implicating the three armies.' Langye Chan Master struck him with his sitting mat. Haotai Chan Master also struck Langye Chan Master with his sitting mat. Langye Chan Master caught the mat and said: 'The sitting mat just now was an order issued by this mountain monk. Where does your sitting mat land?' Haotai Chan Master said: 'Respectfully received.' Langye Chan Master opened it and said: 'Getting up before dawn at the fifth watch, there are still people traveling at night.' Haotai Chan Master said: 'Drawing the bow after the thief has left.' Langye Chan Master said: 'Please sit down and have some tea.'
[Verse] A monk asked: 'What is Buddha?' Haotai Chan Master said: 'A black lacquer holy monk.'
Chan Master Fayuan of Fushan (titled Yuanlugong)
[Verse] A monk asked: 'What is the meaning of the Patriarch's coming from the West?' Fayuan Chan Master said: 'Building a grave mound on flat ground.'
Ouyang
陽文忠公。聞師奇逸造其室。未有以異之。與客棋。師坐其旁。文忠遽收局。請因棋說法。師即令撾鼓。升座曰。若論此事。如兩家著棋相似。何謂也。敵手知音當機不讓。若是綴五饒三。又通一路始得。有一般底。祇解閉門作活。不會奪角沖關。硬節與虎口齊彰。局破后徒勞綽斡。所以道。肥邊易得。瘦肚難求。思行則往往失粘。心粗而時時頭撞。休夸國手。謾說神仙。贏局輸籌即不問。且道黑白未分時一著。落在甚麼處。良久曰。從來十九路。迷悟幾多人。文忠加嘆。從容謂同僚曰。修初疑禪語為虛誕。今日見此老機緣。所得所造。非悟明於心地。安能有此妙旨哉。
○上堂。諸佛出世建立化門。不離三身智眼。亦如摩醯首羅三目。何故。一隻水泄不通。緇素難辨。一隻大地全開。十方通暢。一隻高低一顧。萬類齊瞻。雖然。若是本分衲僧。陌路相逢。別具通天正眼始得。所以道三世諸佛不知有。貍奴白牯卻知有。且道貍奴白牯。知有個甚麼事。要會么。深秋簾幕千家雨。落日樓臺一笛風。
○師暮年休于會聖巖。敘佛祖奧義作九帶。曰佛正法眼帶。佛法藏帶。理貫帶。事貫帶。理事縱橫帶。屈曲垂帶。妙葉兼帶。金針雙鎖帶。平懷常實帶。學者既已傳誦。師曰。若據圓極法門。本具十數。今此九帶
【現代漢語翻譯】 現代漢語譯本 陽文忠公聽聞有位奇特的僧人，便邀請他到家中。起初並沒有覺得他有什麼特別之處。一次，陽文忠公與客人下棋，這位僧人在一旁觀看。陽文忠公突然停止下棋，請求僧人借下棋這件事來開示佛法。僧人便讓人擊鼓，然後升座說法：『如果談論這件事，就像兩家下棋一樣。』什麼是『敵手知音當機不讓』呢？如果水平差很多，需要讓五子饒三子，或者先走一步才行。有一種人，只懂得閉門造車，不會搶佔要角，突破關卡。硬著頭皮與虎口對峙，棋局失敗后只能徒勞地調整。所以說，佔據肥沃的邊角容易，佔據空虛的腹地卻很難。想要行動卻常常失去連線，心思粗疏則時時碰壁。不要誇耀自己是圍棋高手，也不要妄談自己是神仙。輸贏暫且不論，且說黑白棋子未分之時，第一步棋應該落在哪裡？』良久，僧人說：『自古以來這十九路棋盤，迷惑了多少人啊！』陽文忠公聽後感嘆不已，從容地對同僚說：『我之前還懷疑禪語是虛妄的，今天見到這位老禪師的機鋒，他所領悟和達到的境界，如果不是在心地上下功夫，怎麼能有如此精妙的見解呢？』
上堂說法時，僧人說：『諸佛出世，建立教化之門，不離法身、報身、應身三身和佛眼、法眼、慧眼、佛眼、智眼五眼。也像摩醯首羅（Maheśvara，大自在天）有三隻眼睛一樣。』為什麼這麼說呢？『一隻眼睛水泄不通，難以分辨僧俗；一隻眼睛大地全開，十方通暢；一隻眼睛高低兼顧，萬類齊觀。』雖然如此，如果是本分的出家人，即使在陌路上相逢，也要具備獨特的通天正眼才行。所以說，『三世諸佛不知道，貓和白牛卻知道。』那麼貓和白牛知道什麼呢？想要明白嗎？『深秋時節，千家萬戶的簾幕都籠罩在雨中，夕陽西下，樓臺上響起了悠揚的笛聲。』
僧人晚年隱居在會聖巖，闡述佛祖的奧義，寫成《九帶》：佛正法眼帶、佛法藏帶、理貫帶、事貫帶、理事縱橫帶、屈曲垂帶、妙葉兼帶、金針雙鎖帶、平懷常實帶。學者們已經開始傳誦，僧人說：『如果按照圓滿至極的法門來說，本來應該有十種，現在只有九種。』
【English Translation】 English version Yang Wenzhong Gong (a respectful title) heard of a remarkable monk and invited him to his residence. Initially, he didn't find anything particularly special about him. Once, while Yang Wenzhong Gong was playing chess with a guest, the monk sat beside them. Yang Wenzhong Gong suddenly stopped the game and requested the monk to expound on Buddhist teachings using the game of chess as an analogy. The monk then ordered the drums to be beaten, ascended the seat, and said, 'If we discuss this matter, it's similar to two players playing chess.' What is 'an opponent who understands and doesn't yield when the opportunity arises'? If the skill levels are vastly different, one must give a handicap of five stones or allow the opponent to make the first move. There are those who only know how to work behind closed doors, unable to seize key positions or break through barriers. Forcibly confronting the tiger's mouth only leads to futile adjustments after the game is lost. Therefore, it is said that occupying the fertile edges is easy, but securing the empty belly is difficult. Desiring to act often leads to losing connection, and a rough mind constantly encounters obstacles. Don't boast about being a chess master or speak lightly of being an immortal. Leaving aside the question of winning or losing, let's talk about the first move before the black and white pieces are distinguished. Where should it be placed?' After a long pause, the monk said, 'Throughout history, this nineteen-line chessboard has bewildered countless people!' Yang Wenzhong Gong sighed in admiration and calmly said to his colleagues, 'I previously doubted that Chan (Zen) sayings were empty and fantastical, but today, seeing this old Chan master's insightful opportunities, his attainment and realization, if not for cultivating the mind, how could he possess such profound insights?'
During an assembly, the monk said, 'The Buddhas appear in the world to establish the gates of teaching, inseparable from the Trikaya (three bodies of Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) and the five eyes (Buddha eye, Dharma eye, Wisdom eye, Divine eye, Flesh eye). It is also like Maheśvara (the Great Lord, a Hindu deity) having three eyes.' Why is this so? 'One eye is impenetrable, making it difficult to distinguish between monks and laypeople; one eye opens up the entire earth, allowing unobstructed passage in all directions; one eye considers both high and low, allowing all beings to be seen equally.' Nevertheless, if one is a true monk, even when meeting on unfamiliar paths, one must possess a unique eye of true perception. Therefore, it is said, 'The Buddhas of the three times (past, present, future) do not know, but the cat and the white cow do know.' Then what do the cat and the white cow know? Do you want to understand? 'In deep autumn, the curtains of thousands of households are shrouded in rain, and as the setting sun descends, the sound of a flute echoes from the terraces.'
In his later years, the monk retired to Mount Huisheng, expounding on the profound meaning of the Buddha and patriarchs, and wrote the 'Nine Bands': Buddha's Right Dharma Eye Band, Buddha's Dharma Treasure Band, Principle Connecting Band, Matter Connecting Band, Principle and Matter Interwoven Band, Curving Hanging Band, Subtle Leaf Combined Band, Golden Needle Double Locking Band, Peaceful Mind Constant Reality Band. Scholars have already begun to recite them. The monk said, 'According to the perfect and ultimate Dharma gate, there should originally be ten, but now there are only nine.'
。已為諸人說了。更有一帶。還見得么。若也見得親切分明。卻請出來對眾說看。說得分明。許汝通前九帶。圓明道眼。若也不親切。說不相應。唯依吾語而為己解。則名謗法。諸人到此如何。眾無語。師叱之而去。
寶應昭禪師
上堂。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。轉沒交涉。五蘊㲉中。透漏不過。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。于中主宰。大丈夫兒。早構取好。喝一喝曰。參。
大乘慧果禪師
僧問。撥塵見佛時如何。師曰。撥塵即乖。見佛即錯。曰總不如是時如何。師曰。錯。
金山曇穎達觀禪師
首謁大陽玄禪師。遂問。洞山特設偏正君臣。意明何事。陽曰。父母未生時事。師曰。如何體會。陽曰。夜半正明。天曉不露。師惘然。遂謁谷隱。舉前話。隱曰。大陽不道不是。祇是口門窄。滿口說未盡。老僧即不然。師問。如何是父母未生時事。隱曰。糞墼子。師曰。如何是夜半正明。天曉不露。隱曰。牡丹華下睡貓兒。師愈疑駭。一日普請。隱問。今日運薪耶。師曰然。隱曰。雲門
【現代漢語翻譯】 現代漢語譯本：我已經為各位說了這麼多，還有一方面，你們能領會到嗎？如果領會得真切分明，就請出來當衆說說看。說得明白透徹，我就認可你通達之前的九種境界，圓滿明瞭道的眼力。如果領會得不真切，說得不相應，只是按照我的話語來作為自己的理解，那就叫做誹謗佛法。各位到此地步，又該如何呢？眾人都沉默不語。禪師呵斥一聲，便離開了。
寶應昭禪師
上堂開示：十二時辰中，允許你們有一時辰完全斷絕學習，這就是學習佛法。沒看到阿難（Ānanda，佛陀十大弟子之一，以多聞強記著稱），雖然是多聞第一，卻被迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）擯斥出去，不得參與佛經的結集。這才知道聰明博學，記誦憶想，向外馳求，與靈覺之心，完全沒有關係。在五蘊（pañca-skandha，構成個體存在的五種要素，即色、受、想、行、識）的覆蓋下，透漏不過。順從情慾就產生喜悅，違背情慾就產生憤怒，蓋覆深厚，自己纏繞自己，沒有解脫，流浪生死。六根（ṣaḍ-indriya，眼、耳、鼻、舌、身、意）成為禍患，被眾多的痛苦所逼迫，沒有自由自主的份，而被虛妄的心，在其中主宰。大丈夫兒，早點做好準備！禪師喝一聲說：參！
大乘慧果禪師
有僧人問：拂去塵埃見到佛時，會是怎樣？禪師說：拂去塵埃就錯了，見到佛也錯了。僧人說：總而言之，不如這樣時，又會怎樣？禪師說：錯。
金山曇穎達觀禪師
最初拜見大陽玄禪師，於是問道：洞山（Dòngshān，指洞山良價禪師）特意設立偏正君臣，意在說明什麼事？大陽（Dàyáng，指大陽玄禪師）說：父母未生時的事。禪師說：如何體會？大陽說：夜半正明，天曉不露。禪師茫然不解。於是拜見谷隱禪師，舉出之前的話。谷隱（Gǔyǐn，指谷隱禪師）說：大陽（Dàyáng，指大陽玄禪師）說的不是不對，只是口門太窄，沒有完全說盡。老僧我就不是這樣。禪師問：如何是父母未生時的事？谷隱說：糞墼子。禪師問：如何是夜半正明，天曉不露？谷隱說：牡丹花下睡貓兒。禪師更加疑惑不解。一天，大家一起普請（pǔqǐng，指寺院中集體出坡勞動），谷隱問：今天運柴嗎？禪師說：是的。谷隱說：雲門（Yúnmén，指雲門文偃禪師）
【English Translation】 English version: I have already spoken so much for everyone. Is there another aspect that you can comprehend? If you comprehend it clearly and distinctly, please come forward and speak about it in front of everyone. If you speak clearly and thoroughly, I will acknowledge that you have mastered the previous nine stages and have perfected the clear vision of the Way. If you do not comprehend it clearly, and your words are not in accordance with the truth, but merely use my words as your own understanding, then that is called slandering the Dharma. Now that you have reached this point, what should you do? The assembly remained silent. The Zen master scolded them and left.
Zen Master Zhaozhao of Baoying Temple
In an ascending the hall dharma talk, he said: 'Among the twelve periods of the day, I allow you one period to completely cut off learning, and that is learning the Buddha Dharma. Didn't you see Ānanda (one of the ten major disciples of the Buddha, known for his extensive learning and strong memory), although he was foremost in learning, he was expelled by Kāśyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) and was not allowed to participate in the compilation of the Buddhist scriptures. Only then did we realize that being intelligent and learned, memorizing and recalling, and seeking externally, have absolutely no connection with the mind of spiritual awareness. Under the cover of the five skandhas (pañca-skandha, the five aggregates that constitute individual existence, namely form, sensation, perception, volition, and consciousness), nothing can be revealed. Following emotions gives rise to joy, and opposing emotions gives rise to anger, the cover is deep and thick, one binds oneself, there is no liberation, and one wanders in the cycle of birth and death. The six sense organs (ṣaḍ-indriya, eye, ear, nose, tongue, body, and mind) become a source of trouble, oppressed by numerous sufferings, without any freedom or autonomy, and are dominated by the deluded mind. Great heroes, prepare yourselves early!' The Zen master shouted: 'Investigate!'
Zen Master Huiguo of the Great Vehicle
A monk asked: 'What is it like when one sees the Buddha after sweeping away the dust?' The master said: 'Sweeping away the dust is wrong, and seeing the Buddha is also wrong.' The monk said: 'What if it is not like this at all?' The master said: 'Wrong.'
Zen Master Tan Ying Daguan of Jinshan Temple
He first visited Zen Master Xuán of Dàyáng and asked: 'Dòngshān (referring to Zen Master Dòngshān Liángjià) specifically established the relative and absolute, sovereign and minister, what is the intention?' Dàyáng (referring to Zen Master Dàyáng Xuán) said: 'The matter before your parents were born.' The master said: 'How to understand it?' Dàyáng said: 'Bright in the middle of the night, not revealed at dawn.' The master was at a loss. Then he visited Zen Master Gǔyǐn and mentioned the previous conversation. Gǔyǐn (referring to Zen Master Gǔyǐn) said: 'Dàyáng (referring to Zen Master Dàyáng Xuán) didn't say it was wrong, but his mouth was too narrow, and he didn't say everything. The old monk is not like that.' The master asked: 'What is the matter before parents were born?' Gǔyǐn said: 'A dung clod.' The master asked: 'What is bright in the middle of the night, not revealed at dawn?' Gǔyǐn said: 'A cat sleeping under peony flowers.' The master became even more doubtful and puzzled. One day, during a communal labor (pǔqǐng, referring to collective labor in the monastery), Gǔyǐn asked: 'Are you carrying firewood today?' The master said: 'Yes.' Gǔyǐn said: 'Yúnmén (referring to Zen Master Yúnmén Wényǎn)'
問僧。人搬柴。柴搬人。如何會。師無對。隱曰。此事如人學書。點畫可效者工。否者拙。蓋未能忘法耳。當筆忘手。手忘心。乃可也。師於是默契。良久曰。如石頭云。執事元是迷。契理亦非悟。隱曰。汝以為藥語。為病語。師曰。是藥語。隱呵曰。汝以病為藥。又安可哉。師曰。事如函得蓋。理如箭直鋒。妙寧有加者。而猶以為病。實未喻旨。隱曰。妙至是。亦祇明理事。祖師意旨。智識所不能到。矧事理能盡乎。故世尊云。理障礙正知見。事障續諸生死。師恍如夢覺曰。如何受用。隱曰。語不離窠臼。安能出蓋纏。師嘆曰。才涉唇吻。便落意思。儘是死門。終非活路。
○示眾曰。才涉唇吻。便落意思。儘是死門。俱非活路。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。拈拄杖卓一下曰。須是莫被拄杖瞞始得。看看。拄杖子穿過諸你人髑髏。𨁝跳入你鼻孔里去也。又卓一下。
○上堂。大眾集定。有僧才出禮拜。師曰。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。
○問如何是奪人不奪境。師曰。家裡已無回日信。路遙空有望鄉牌。曰如何是奪境不奪人。師曰。滄海儘教枯見底。青山直得輾為塵。曰如何是人境兩俱奪。師曰。天地尚空秦日月。
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『人搬柴，柴搬人，這是什麼意思？』
禪師沒有回答。隱峰禪師說：『這件事就像人學習書法，點畫可以模仿的就工整，否則就笨拙，這是因為還不能忘記法則啊。應當做到筆忘記手，手忘記心，才可以。』
禪師於是默默領悟。良久說：『就像石頭希遷禪師說的，執著於事相原本就是迷惑，契合道理也並非是覺悟。』
隱峰禪師問：『你認為這是藥語，還是病語？』
禪師說：『是藥語。』
隱峰禪師呵斥道：『你把病當作藥，又怎麼可以呢？』
禪師說：『事情就像盒子得到了蓋子，道理就像箭得到了筆直的箭頭，精妙之處沒有可以增加的，而您還認為是病，實在是沒有領悟我的意思。』
隱峰禪師說：『精妙到這種程度，也只是明白了事和理，祖師的意旨，是智識所不能達到的，更何況事理能夠完全表達呢？所以世尊（釋迦牟尼佛）說，理會障礙正確的知見，事相會延續各種生死。』
禪師恍然如夢初醒，說：『如何受用呢？』
隱峰禪師說：『言語不離開舊有的框架，怎麼能超出蓋子的束縛呢？』
禪師嘆息道：『才一涉及唇舌，就落入意思的窠臼，全部都是死路，終究不是活路。』 ○開示大眾說：『才一涉及唇舌，就落入意思的窠臼，全部都是死路，都不是活路。即使透脫了，仍然還在沉淪。不要辜負平生，虛度此生。想要不辜負平生嗎？』拿起拄杖敲了一下說：『必須不要被拄杖欺騙才可以。』看看，拄杖子穿過你們所有人的頭顱，跳入你們的鼻孔里去了。』又敲了一下。 ○上堂說法，大眾集合完畢，有僧人剛出來禮拜，禪師說：『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？』禪師便走下座位。 ○問：『什麼是奪人不奪境？』
禪師說：『家裡已經沒有回信的日子，路途遙遠空自望著家鄉的牌坊。』
問：『什麼是奪境不奪人？』
禪師說：『滄海全部乾枯直到看見海底，青山變得被碾壓成灰塵。』
問：『什麼是人境兩俱奪？』
禪師說：『天地尚且空虛，秦朝（公元前221年-公元前207年）的日月。』
【English Translation】 English version: A monk asked: 'People carry firewood, firewood carries people, what does this mean?'
The Zen master did not answer. Zen Master Yin Feng said: 'This matter is like a person learning calligraphy. The strokes that can be imitated are skillful, otherwise they are clumsy. This is because they cannot forget the rules. One should forget the hand with the brush, and the heart with the hand, then it is possible.'
The Zen master then silently understood. After a long time, he said: 'It's like what Zen Master Shitou Xiqian said, clinging to phenomena is originally delusion, and conforming to reason is not enlightenment.'
Yin Feng asked: 'Do you think this is medicine-speech or illness-speech?'
The Zen master said: 'It is medicine-speech.'
Yin Feng scolded: 'You take illness as medicine, how can that be?'
The Zen master said: 'The matter is like a box getting its lid, the principle is like an arrow getting a straight point, there is nothing to add to the subtlety, and you still think it is an illness, you really have not understood my meaning.'
Yin Feng said: 'Subtle to this extent, it only understands matter and principle. The intention of the Patriarch (Bodhidharma) is beyond what knowledge can reach, let alone matter and principle can fully express. Therefore, the World Honored One (Sakyamuni Buddha) said, reasoning obstructs correct knowledge and views, and phenomena continue all kinds of birth and death.'
The Zen master suddenly woke up as if from a dream and said: 'How to receive and use it?'
Yin Feng said: 'Words do not leave the old framework, how can they get out of the lid's constraints?'
The Zen master sighed: 'As soon as it involves the lips and tongue, it falls into the trap of meaning, all are dead ends, and ultimately not a living path.' ○Instructing the assembly, he said: 'As soon as it involves the lips and tongue, it falls into the trap of meaning, all are dead ends, none are living paths. Even if you break through, you are still sinking. Do not fail your whole life, and waste this life. Do you want to not fail your whole life?' He picked up his staff and struck it once, saying: '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 it again. ○Ascending the hall, the assembly gathered, and a monk just came out to bow. The Zen master said: 'If you want 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 Zen master then stepped down from his seat. ○Asked: 'What is taking away the person but not the environment?'
The Zen master said: 'There is no day for a letter to return home, and the road is far away, looking at the hometown archway in vain.'
Asked: 'What is taking away the environment but not the person?'
The Zen master said: 'May the vast sea dry up to see the bottom, and the green mountains be crushed into dust.'
Asked: 'What is taking away both person and environment?'
The Zen master said: 'Heaven and earth are still empty, the sun and moon of the Qin Dynasty (221 BC-207 BC).'
山河不見漢君臣。曰如何是人境俱不奪。師曰。鶯囀千林花滿地。客遊三月草侵天。
仁壽珍禪師
上堂。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。參。
永慶普禪師
初問谷隱。古人道。來日大悲院裡有齋。意旨如何。曰日出隈陽坐。天寒不舉頭。師入室次。隱曰。適來因緣。汝作么生會。師曰。會則途中受用。不會則世諦流佈。曰未在。更道。師拂袖便出。
駙馬都尉李遵勖居士
謁谷隱。問出家事。隱以崔趙公問徑山公案答之。公于言下大悟。作偈曰。學道須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。
英公夏竦居士
自契機于谷隱。日與老衲游。偶上藍溥禪師至。公問。百骸潰散時。那個是長老自家底藍曰。前月二十離蘄陽。公休去。藍卻問。百骸潰散時。那個是相公自家底。公便喝。藍曰。喝則不無。畢竟那個是相公自家底。公對以偈曰。休認風前第一機。太虛何處著思惟。山僧若要通訊息。萬里無雲月上時。藍曰。也是弄精魂。
華嚴道隆禪師
初參石門徹和尚。問曰。古者道。但得隨處安閑。自然合他古轍。雖有此語。疑心未歇時如何。門曰。知有乃可隨處安閑。如人在州
【現代漢語翻譯】 現代漢語譯本： 山河中再也見不到漢朝（公元前202年-公元220年）的君臣了。問：『什麼是人與環境都不被剝奪的境界？』 禪師回答：『黃鶯在千林中鳴叫，鮮花開滿大地，客人在外遊歷三月，野草蔓延到天邊。』 仁壽珍禪師 上堂說法：『明明瞭了，本來就沒有什麼可悟的；一旦執著于某種方法，就會陷入迷途。太陽升起，沒有云彩遮蔽，光輝普照大地。眼中沒有翳障，虛空原本就沒有花。在沒有智慧的人面前，不可隨意亂說。』 參！ 永慶普禪師 最初，（永慶普禪師）問谷隱禪師：『古人說，『來日大悲院裡有齋飯』，這句話的含義是什麼？』 谷隱禪師回答：『太陽從隈陽升起，（僧人）在寒冷的天氣里也不抬頭。』 禪師進入谷隱禪師的房間請教，谷隱禪師問：『剛才的因緣，你作何理解？』 禪師回答：『理解了，就在途中受用；不理解，就在世俗中流佈。』 谷隱禪師說：『還不到位，再說一遍。』 禪師拂袖便離開了。 駙馬都尉李遵勖居士 拜見谷隱禪師，詢問出家之事。谷隱禪師用崔趙公問徑山禪師的公案來回答他。李遵勖居士在言語之下大悟，作偈說：『學道必須是鐵漢，著手心頭便要決斷。直奔無上菩提之路，一切是非都不要管。』 英公夏竦居士 自從在谷隱禪師處契悟后，每天與老僧們遊玩。偶然藍溥禪師來到，夏竦居士問道：『當百骸潰散時，哪個是長老您自己的？』 藍溥禪師回答：『前月二十我離開蘄陽。』 夏竦居士說：『請休息去吧。』 藍溥禪師反問道：『當百骸潰散時，哪個是相公您自己的？』 夏竦居士便喝斥一聲。藍溥禪師說：『喝斥則不無，但到底哪個是相公您自己的？』 夏竦居士用偈語回答說：『不要執著于風前的第一機，太虛之中哪裡可以安放思惟？山僧如果想要傳遞訊息，萬里無雲之時，明月自然升起。』 藍溥禪師說：『這也是在賣弄精魂。』 華嚴道隆禪師 最初參拜石門徹和尚，問道：『古人說，『只要能夠隨處安閒自在，自然就符合古人的規範。』 雖然有這句話，但疑心未消的時候該怎麼辦？』 石門徹和尚回答：『知道有，才可以隨處安閒自在。 就像人在州
【English Translation】 English version: The mountains and rivers no longer see the rulers and ministers of the Han Dynasty (202 BC - 220 AD). Asked: 'What is the state where neither the person nor the environment is taken away?' The Zen master replied: 'Orioles sing in a thousand forests, flowers fill the earth, a guest travels for three months, and grass encroaches upon the sky.' Zen Master Renzhou Zhen Ascending the hall to preach: 'Clearly, there is nothing to be enlightened about; once attached to a method, one becomes lost. When the sun rises without clouds, its radiance shines everywhere. When there is no obstruction in the eyes, emptiness originally has no flowers. In front of those without wisdom, one must not speak carelessly.' Participate! Zen Master Yongqing Pu Initially, (Zen Master Yongqing Pu) asked Zen Master Guyin: 'The ancients said, 'Tomorrow there will be a vegetarian meal at the Great Compassion Monastery.' What is the meaning of this saying?' Zen Master Guyin replied: 'The sun rises from Weiyang, and (monks) do not raise their heads even in the cold weather.' The Zen master entered Zen Master Guyin's room to ask for instruction. Zen Master Guyin asked: 'How do you understand the cause and condition just now?' The Zen master replied: 'If understood, it is enjoyed on the way; if not understood, it is spread in the mundane world.' Zen Master Guyin said: 'Not yet there, say it again.' The Zen master flicked his sleeves and left. Layman Li Zunxu, the Imperial Son-in-Law and Military Commissioner Visited Zen Master Guyin and inquired about the matter of leaving home (becoming a monk). Zen Master Guyin answered him with the case of Cui Zhao Gong asking Zen Master Jingshan. Layman Li Zunxu had a great enlightenment upon hearing the words and composed a verse saying: 'Studying the Way requires an iron man, once started, the mind must be decisive. Go straight to the path of unsurpassed Bodhi, and do not care about all rights and wrongs.' Layman Xia Song, the Duke of Ying Since having an awakening at Zen Master Guyin's place, he played with the old monks every day. By chance, Zen Master Lanpu arrived, and Layman Xia Song asked: 'When the hundred bones disintegrate, which one is Elder's own?' Zen Master Lanpu replied: 'I left Qiyang on the twentieth of last month.' Layman Xia Song said: 'Please rest.' Zen Master Lanpu asked in return: 'When the hundred bones disintegrate, which one is Your Excellency's own?' Layman Xia Song then shouted. Zen Master Lanpu said: 'Shouting is not without, but which one is Your Excellency's own after all?' Layman Xia Song answered with a verse saying: 'Do not cling to the first opportunity before the wind, where can thoughts be placed in the great void? If the mountain monk wants to transmit a message, the moon will naturally rise when there are no clouds for ten thousand miles.' Zen Master Lanpu said: 'This is also showing off the spirit.' Zen Master Huayan Daolong Initially, he visited Abbot Shimen Che and asked: 'The ancients said, 'As long as one can be at ease everywhere, one will naturally conform to the ancient norms.' Although there is this saying, what should be done when doubts have not been dispelled?' Abbot Shimen Che replied: 'Knowing that there is, one can be at ease everywhere. Just like a person in the state
縣住。或聞或見。千奇百怪。他總將作尋常。不知有而安閑。如人在村落住。有少聲色。則驚怪傳說。師于言下有省。門盡授其洞上厥旨。后為廣慧嗣。一日福嚴承和尚。問曰。禪師親見石門。如何卻嗣廣慧。師曰。我見廣慧。渠欲剃髮。使我擎凳子來。慧曰。道者。我有凳子詩。聽取。乃曰。放下便平穩。我時便肯伊。因敘在石門處所得。廣慧曰。石門所示。如百味珍羞。祇是飽人不得。
文公楊億居士
字大年。
【頌】出守汝州。首謁廣慧。慧接見。公便問。布鼓當軒擊。誰是知音者。慧曰。來風深辨。公曰。恁么則禪客相逢。祇彈指也。慧曰。君子可八。公應諾諾。慧曰。草賊大敗。夜語次。慧曰。秘監曾與甚人道話來。公曰。某曾聞云巖諒監寺。兩個大蟲相咬時如何。諒曰。一合相。某曰。我祇管看。未審恁么道。還得么。慧曰。這裡即不然。公曰。請和尚別一轉語。慧以手作拽鼻勢。曰這畜生更𨁝跳在。公于言下脫然無疑。有偈曰。八角磨盤空里走。金毛師子變作狗。擬欲將身北斗藏。應須合掌南辰后。
【頌】公問廣慧曰。承和尚有言。一切罪業皆因財寶所生。勸人疏於財利。況南閻浮提眾生。以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財乎。慧曰。幡竿尖上鐵
【現代漢語翻譯】 現代漢語譯本： 縣裡居住。或者聽到或者看到，千奇百怪的事情，他總是當作尋常事。不知道有什麼而安然自在。如同有人在村落里居住，有一點聲色，就驚怪地傳說。這位禪師在言語之下有所領悟，廣慧禪師將洞山宗的精髓全部傳授給他。後來他成為廣慧禪師的嗣法弟子。有一天，福嚴承和尚問他說：『禪師你親自在石門開悟，為什麼卻嗣法于廣慧呢？』禪師說：『我見到廣慧禪師時，他想要剃頭，讓我幫他拿凳子來。』廣慧禪師說：『道者，我有一首凳子詩，你聽著：放下便平穩。』我當時就認可了他。於是敘述了在石門處所得的開悟。廣慧禪師說：『石門禪師所開示的，如同百味珍饈，只是飽不了人。』
文公楊億居士（字大年）
【頌】出任汝州長官。首先拜訪廣慧禪師。廣慧禪師接見了他。楊億居士便問：『布鼓當軒擊，誰是知音者？』廣慧禪師說：『來風深辨。』楊億居士說：『既然這樣，那麼禪客相逢，只彈指就可以了。』廣慧禪師說：『君子可八。』楊億居士應聲說：『諾諾。』廣慧禪師說：『草賊大敗。』夜裡談話時，廣慧禪師問：『秘監曾經和什麼人談話來著？』楊億居士說：『我曾經聽云巖諒監寺說，兩個大蟲（老虎）相咬時如何？諒監寺說：一合相。我說：我只管看。不知道這樣說，可以嗎？』廣慧禪師說：『這裡就不是這樣。』楊億居士說：『請和尚另外說一句。』廣慧禪師用手做了一個拽鼻子的姿勢，說：『這畜生更要跳起來。』楊億居士在言語之下，完全沒有了疑惑。於是作偈說：八角磨盤空里走，金毛師子變作狗。擬欲將身北斗藏，應須合掌南辰后。
【頌】楊億居士問廣慧禪師說：『承和尚曾經說過，一切罪業都是因為財寶所生，勸人疏遠財利。況且南閻浮提（指我們所居住的這個世界）的眾生，以財為命，邦國以財聚人，佛教中有財施和法施兩種佈施，為什麼勸人疏遠財呢？』廣慧禪師說：『幡竿尖上鐵。』
【English Translation】 English version: He lived in the county. Whether hearing or seeing, he always treated the myriad strange things as ordinary. He was at peace, not knowing what he had. It was like someone living in a village, where even a little sound or color would cause surprise and gossip. This Chan master had an awakening upon hearing these words, and Chan Master Guanghui transmitted to him all the essence of the Dongshan sect. Later, he became Chan Master Guanghui's Dharma heir. One day, Abbot Cheng of Fuyan asked him, 'Chan Master, you personally attained enlightenment at Shimen, so why did you become the Dharma heir of Guanghui?' The Chan master said, 'When I saw Chan Master Guanghui, he wanted to shave his head and asked me to bring him a stool.' Chan Master Guanghui said, 'Daoist, I have a stool poem for you to hear: Put it down and it's stable.' At that time, I acknowledged him. Then he recounted the enlightenment he had attained at Shimen. Chan Master Guanghui said, 'What Chan Master Shimen showed is like a hundred delicacies, but it cannot satisfy a hungry person.'
Layman Yang Yi (Zi Danian)
[Verse] He was appointed as the magistrate of Ruzhou. He first visited Chan Master Guanghui. Chan Master Guanghui received him. Layman Yang Yi then asked, 'Beating a cloth drum in front of the hall, who is the one who understands the sound?' Chan Master Guanghui said, 'The coming wind discerns deeply.' Layman Yang Yi said, 'If that's the case, then when Chan practitioners meet, they only need to snap their fingers.' Chan Master Guanghui said, 'A gentleman can be eight.' Layman Yang Yi responded, 'Yes, yes.' Chan Master Guanghui said, 'The grass bandits are utterly defeated.' During a night conversation, Chan Master Guanghui asked, 'What kind of person has the Secretary ever talked to?' Layman Yang Yi said, 'I once heard Supervisor Liang of Yunyan Monastery say, what happens when two big worms (tigers) bite each other? Supervisor Liang said: A single appearance of union. I said: I just watch. I don't know if saying it like this is acceptable?' Chan Master Guanghui said, 'It's not like that here.' Layman Yang Yi said, 'Please, Abbot, say it another way.' Chan Master Guanghui made a gesture of pulling his nose with his hand and said, 'This beast is going to jump up even more.' Layman Yang Yi had no doubts upon hearing these words. So he composed a verse: The octagonal millstone runs in the empty sky, the golden-haired lion transforms into a dog. Intending to hide oneself in the Northern Dipper, one must join palms behind the Southern Dipper.
[Verse] Layman Yang Yi asked Chan Master Guanghui, 'Abbot Cheng once said that all sins are born from wealth and treasures, advising people to distance themselves from wealth and profit. Moreover, the sentient beings of Jambudvipa (referring to the world we live in) take wealth as their life, and countries gather people with wealth. In Buddhism, there are two kinds of giving: material giving and Dharma giving. Why advise people to distance themselves from wealth?' Chan Master Guanghui said, 'The iron on the tip of the flagpole.'
籠頭。公曰。海壇馬子似驢大。慧曰。楚雞不是丹山鳳。公曰。佛滅二千歲。比丘少慚愧。公置一百問。請廣慧答。慧一一答回。
○公問李都尉曰。釋迦六年苦行。成得甚麼事。尉曰。擔折知柴重(公復抒其師承密證寄李翰林)。
翠巖可真禪師
嘗參慈明。因之金鑾。同善侍者坐夏。善乃慈明高弟。道吾真。楊岐會。皆推伏之。師自負親見慈明。天下無可意者。善與語。知其未徹。笑之。一日山行。舉論鋒發。善拈一片瓦礫。置盤石上曰。若向這裡下得一轉語許你親見慈明。師左右視。擬對之。善叱曰。佇思停機。情識未透。何曾夢見。師自愧悚。即還石霜。慈明見來。叱曰。本色行腳人。必知時節有甚急事。夏未了。早已至此。師泣曰。被善兄毒心。終礙塞人。故來見和尚。明遽問。如何是佛法大意。師曰。無雲生嶺上。有月落波心。明瞋目喝曰。頭白齒豁。猶作這個見解。如何脫離生死。師悚然求指示。明曰。汝問我。師理前語問之。明震聲曰。無雲生嶺上。有月落波心。師于言下大悟。師爽氣逸出。機辨迅捷。叢林憚之。
○僧問。如何是學人轉身處。師曰。一堵墻。百堵調。曰如何是學人著力處。師曰。千日斫柴一日燒。曰如何是學人親切處。師曰。渾家送上渡頭船。
【現代漢語翻譯】 現代漢語譯本 籠頭。公問道：『海壇的馬駒像驢一樣大？』慧答道：『楚地的雞不是丹山的鳳凰。』公問道：『釋迦牟尼佛涅槃兩千年（公元前544年）后，比丘們很少有慚愧之心。』公設定了一百個問題，請廣慧回答，慧一一作答。 公問李都尉說：『釋迦牟尼六年苦行，成就了什麼？』都尉說：『扁擔斷了才知道柴的重量。』（公又抄錄其師承的秘密憑證寄給李翰林）。 翠巖可真禪師 曾經參訪慈明禪師，後來去了金鑾，與同善侍者一起坐夏安居。同善是慈明的高足弟子，道吾真禪師、楊岐會禪師都推崇佩服他。可真禪師自認為親身見過慈明禪師，天下沒有能讓他滿意的人。同善與他交談，知道他還沒有徹悟，就嘲笑他。一天，在山中行走，辯論鋒芒畢露。同善拿起一片瓦礫，放在盤石上說：『如果能在這裡說出一句轉語，就認可你親身見過慈明禪師。』可真禪師左右觀看，想要回答。同善呵斥道：『佇立思考，停滯機鋒，情識沒有透徹，哪裡夢見過？』可真禪師感到慚愧恐懼，立即返回石霜。慈明禪師見他回來，呵斥道：『本色行腳僧，必定知道時節，有什麼急事？夏天還沒結束，就早早來到這裡。』可真禪師哭著說：『被同善兄的毒辣用心，始終阻礙著人，所以來見和尚。』慈明禪師立即問道：『如何是佛法大意？』可真禪師說：『無雲生嶺上，有月落波心。』慈明禪師怒目呵斥道：『頭髮白了，牙齒掉了，還作這種見解，如何脫離生死？』可真禪師驚恐地請求指示。慈明禪師說：『你問我。』可真禪師重複之前的語句問他。慈明禪師大聲喝道：『無雲生嶺上，有月落波心。』可真禪師在言下大悟。可真禪師爽朗之氣逸出，機鋒辯才迅捷，叢林中的人都畏懼他。 有僧人問：『如何是學人轉身處？』禪師說：『一堵墻，百堵調。』僧人問：『如何是學人著力處？』禪師說：『千日斫柴一日燒。』僧人問：『如何是學人親切處？』禪師說：『渾家送上渡頭船。』
【English Translation】 English version Bridle. The master asked, 'The colt of Haitan is as big as a donkey?' Hui replied, 'The chicken of Chu is not a phoenix of Danshan.' The master asked, 'Two thousand years (544 BC) after the Buddha's Nirvana, few Bhikkhus have a sense of shame.' The master posed a hundred questions, requesting Guanghui to answer, and Hui answered them one by one. The master asked Li Duwei, 'What did Shakyamuni achieve after six years of ascetic practice?' Duwei said, 'One knows the weight of firewood when the carrying pole breaks.' (The master also transcribed the secret evidence of his lineage and sent it to Li Hanlin). Zen Master Cuiyan Kezhen Once visited Zen Master Ciming, and later went to Jinluan, spending the summer retreat with attendant Tongshan. Tongshan was a prominent disciple of Ciming, admired and respected by Zen Master Daowu Zhen and Zen Master Yangqi Hui. Zen Master Kezhen considered himself to have personally seen Zen Master Ciming, and no one in the world could satisfy him. Tongshan spoke with him and, knowing that he had not yet thoroughly understood, laughed at him. One day, while walking in the mountains, their debate became intense. Tongshan picked up a piece of tile and placed it on a flat rock, saying, 'If you can utter a turning phrase here, I will acknowledge that you have personally seen Zen Master Ciming.' Zen Master Kezhen looked around, intending to respond. Tongshan scolded, 'Lingering in thought, halting the opportunity, your emotional consciousness has not penetrated. How could you have dreamed of it?' Zen Master Kezhen felt ashamed and fearful, and immediately returned to Shishuang. When Zen Master Ciming saw him return, he scolded, 'A true traveling monk must know the seasons. What urgent matter brings you here so early, before the summer retreat is over?' Zen Master Kezhen wept and said, 'I have been obstructed by Brother Tongshan's poisonous mind, so I have come to see the Abbot.' Zen Master Ciming immediately asked, 'What is the great meaning of the Buddha-dharma?' Zen Master Kezhen said, 'No clouds arise on the ridge, the moon falls into the heart of the waves.' Zen Master Ciming glared and scolded, 'With white hair and missing teeth, you still hold such views. How will you escape birth and death?' Zen Master Kezhen fearfully sought guidance. Zen Master Ciming said, 'You ask me.' Zen Master Kezhen repeated the previous words and asked him. Zen Master Ciming shouted loudly, 'No clouds arise on the ridge, the moon falls into the heart of the waves.' Zen Master Kezhen had a great awakening upon hearing these words. Zen Master Kezhen's refreshing spirit burst forth, and his quick wit and eloquence were swift. Everyone in the monastic community feared him. A monk asked, 'What is the turning point for a student?' The master said, 'One wall, a hundred walls are adjusted.' The monk asked, 'What is the point where a student exerts effort?' The master said, 'A thousand days of chopping wood, one day of burning.' The monk asked, 'What is the intimate place for a student?' The master said, 'The whole family sends you off on the ferry boat.'
○上堂。舉龍牙頌曰。學道如鉆火。逢煙未可休。直待金星現。歸家始到頭。神鼎曰。學道如鉆火。逢煙即便休。莫待金星現。燒腳又燒頭。師曰。若論頓也。龍牙正在半途。若論漸也。神鼎猶少悟在。於此復且如何。諸仁者。今年多落葉。幾處掃歸家。
○上堂。舉僧問巴陵。如何是道。陵曰。明眼人落井。又問寶應。如何是道。應曰。五鳳樓前。又問首山。如何是道。山曰。腳下深三尺。此三轉語。一句壁立千仞。一句陸地行船。一句賓主交參。諸人莫有揀得者么。出來道看。如無且行羅漢慈。破結賊故。行菩薩慈。安眾生故。行如來慈。得如相故。
蔣山贊元禪師
三歲出家。七歲為僧。十五遊方。遠造石霜。升于丈室。慈明一見曰。好好著槽廠。師遂作驢鳴。明曰。真法器耳。俾為侍者。二十年中。運水搬柴。不憚寒暑。悉己躬親求道。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。諸方推服。
○丞相王公安石。重師德望。特奏章服師號。公又堅辭鼎席。結廬定林山中。與師蕭散林下。清談終日。贈師頌曰。不與物違真道廣。每隨緣起自禪深。舌根已凈誰能壞。足跡如空我得尋。此亦明世希有事也。
○元祐元年。師乃遷化。丞相王公
【現代漢語翻譯】 現代漢語譯本 ○上堂。 龍牙禪師的頌詞說：『學道就像鉆木取火，遇到煙氣還不能停止，一定要等到金星出現，才能算是到家。』 神鼎禪師說：『學道就像鉆木取火，遇到煙氣就應該停止，不要等到金星出現，燒了腳又燒了頭。』 蔣山贊元禪師說：『如果從頓悟來說，龍牙禪師還在半路上；如果從漸悟來說，神鼎禪師的領悟還不夠。』 那麼，諸位仁者，你們覺得如何呢？ 今年落葉很多，有多少人掃乾淨帶回家了呢？
○上堂。 舉例說，有僧人問巴陵禪師：『什麼是道？』 巴陵禪師回答：『明眼人落井。』 又問寶應禪師：『什麼是道？』 寶應禪師回答：『五鳳樓前。』 又問首山禪師：『什麼是道？』 首山禪師回答：『腳下深三尺。』 這三句轉語，一句像壁立千仞，一句像陸地行船，一句像賓主交參。 各位有沒有能分辨出來的？ 出來說說看。 如果沒有，那就先實行羅漢的慈悲，爲了破除煩惱結賊的緣故；實行菩薩的慈悲，爲了安頓眾生的緣故；實行如來的慈悲，爲了證得如實相的緣故。
蔣山贊元禪師
三歲出家，七歲為僧，十五歲開始遊方，遠道拜訪石霜禪師。 後來在丈室升座，慈明禪師一見就說：『好好地放在槽廠里。』 贊元禪師於是學驢叫。 慈明禪師說：『真是個法器啊！』 於是讓贊元禪師做了侍者。 二十年中，運水搬柴，不畏寒暑，親自求道。 後來出世在蘇州的天峰寺、龍華寺、白雲寺，府帥請他住在志公道場，提倡綱宗要旨，機鋒迅猛敏捷，解悟和修行相應，受到各方推崇。
○丞相王安石（1021-1086）敬重贊元禪師的德行和聲望，特地上奏朝廷要賜予禪師章服和師號。 王安石又堅決辭去鼎席之位，在定林山中結廬而居，與贊元禪師在林下悠閒地清談終日。 王安石贈送給贊元禪師頌詞說：『不與外物相違背，真道自然寬廣；每隨因緣而生起，禪定自然深入。 舌根已經清凈，誰能破壞？ 足跡如同虛空，我得以尋覓。』 這也是當時世上稀有的事情啊。
○元祐元年（1086），贊元禪師圓寂。 丞相王安石。
【English Translation】 English version ○At the High Seat. He cited Longya's verse: 'Studying the Dao is like drilling for fire; one cannot rest when smoke appears. Only when the golden star manifests, does one truly arrive home.' Shending said: 'Studying the Dao is like drilling for fire; one should stop as soon as smoke appears. Do not wait for the golden star to manifest, lest it burn your feet and head.' The Master said: 'If speaking of sudden enlightenment, Longya is only halfway there; if speaking of gradual enlightenment, Shending still lacks understanding.' So, what about this? Worthy ones, this year many leaves fall; how many places sweep them home?
○At the High Seat. He cited a monk's question to Baling: 'What is the Dao?' Baling replied: 'A clear-eyed person falls into a well.' He also asked Baoying: 'What is the Dao?' Baoying replied: 'Before the Five Phoenix Tower.' He also asked Shoushan: 'What is the Dao?' Shoushan replied: 'Three feet deep beneath your feet.' These three turning phrases—one is like a wall standing ten thousand feet high, one is like sailing a boat on land, one is like guest and host intermingling. Can anyone discern them? Come forth and speak. If not, then practice the compassion of an Arhat, for the sake of breaking the bonds of thieves; practice the compassion of a Bodhisattva, for the sake of pacifying sentient beings; practice the compassion of a Tathagata, for the sake of attaining suchness.
Chan Master Zanyuan of Jiangshan
He left home at the age of three, became a monk at the age of seven, and began traveling at the age of fifteen, journeying far to visit Shishuang. Later, he ascended to the abbot's chamber. Ciming, upon seeing him, said, 'Good, good, put him in the trough!' Thereupon, the Master imitated the braying of a donkey. Ciming said, 'Truly a vessel of the Dharma!' He then made Zanyuan his attendant. For twenty years, he carried water and chopped wood, not fearing the cold or heat, personally seeking the Dao. Later, he emerged into the world at Tianfeng Temple, Longhua Temple, and Baiyun Temple in Suzhou. The prefect invited him to reside at Zhigong's monastery, where he promoted the essential principles of the school with swift and keen insight. His understanding and practice were in accord, and he was revered by all quarters.
○Chancellor Wang Anshi (1021-1086) esteemed the Master's virtue and reputation, and specially petitioned the court to bestow upon him robes and a title. Wang Anshi also firmly declined a high position and built a hermitage in the mountains of Dinglin, where he spent his days in leisurely conversation with the Master beneath the trees. Wang Anshi presented the Master with a verse: 'Not opposing things, the true Dao is vast; arising with conditions, Chan deepens of itself. The root of the tongue is already pure; who can destroy it? Footprints like emptiness; I am able to seek them.' This was indeed a rare event in the world at that time.
○In the first year of Yuanyou (1086), the Master passed away. Chancellor Wang Anshi.
慟哭于塔。贊師真曰。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。弗順弗逆。弗抗弗抑。弗觀汝華。唯食己實。孰其嗣之。我有遺則。
大寧道寬禪師
上堂。無念為宗。無住為本。真空為體。妙有為用。所以道。盡大地是真空。遍法界是妙有。且道是甚麼人用得。四時運用。日月常明。法本不遷。道無方所。隨緣自在。逐物升沉。此土他方。入凡入聖。雖然如是。且道入鄉隨俗一句。作么生道。良久曰。西天梵語。東土唐言。
○僧問。如何是露地白牛。師以火箸插火爐中曰。會么。曰不會。師曰。頭不欠。尾不剩。
道吾悟真禪師
上堂。師子兒哮吼。龍馬駒𨁝跳。古佛鏡中明。三山孤月皎。遂作舞下座。
○上堂。舉洞山道。五臺山上云蒸飯。佛殿階前狗尿天。剎竿頭上煎䭔子。三個猢猻夜簸錢。老僧即不然。三面貍奴腳踏月。兩頭白牯手拏煙。戴冠碧兔立庭柏。脫㲉烏龜飛上天。老僧葛藤。盡被汝諸人覷破了也。洞山老人甚是奇特。雖然如是。祇行得三步四步。且不過七跳八跳。且道誵訛在甚麼處。老僧今日不惜眉毛。一時佈施。良久曰。叮嚀損君德。無言真有功。任從滄海變。終不為君通。
○上
【現代漢語翻譯】 現代漢語譯本： 在塔邊慟哭。贊師真說：『真是賢德的人啊！行為嚴謹而心境平和，明白事理卻能沉默不語，受到讚譽榮耀不喜悅，遭受侮辱譭謗不憂愁。不自誇，不逞能，人們自然稱讚他的德行。有僧人，有俗人，從四面八方而來，不順從，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。』 大寧道寬禪師 上堂說法。以『無念』（absence of thought）為宗旨，以『無住』（non-abiding）為根本，以『真空』（emptiness）為本體，以『妙有』（wondrous existence）為作用。所以說，整個大地都是真空，遍及法界都是妙有。那麼，是誰在運用這些呢？四季在不停地運轉，太陽和月亮永遠光明。佛法原本不會改變，『道』沒有固定的處所。隨順因緣而自在，隨著事物而升沉。無論是此土還是他方，無論是進入凡塵還是進入聖境。雖然是這樣，那麼，『入鄉隨俗』這句話，該怎麼說呢？』良久后說：『西天的梵語，東土的唐言。』 有僧人問：『什麼是露地白牛？』禪師用火鉗把木柴插入火爐中，問道：『明白了嗎？』僧人說：『不明白。』禪師說：『頭不缺，尾不剩。』 道吾悟真禪師 上堂說法。『師子兒』（lion cub）發出怒吼，『龍馬駒』（dragon horse foal）騰躍跳躍，古佛鏡中顯現光明，三山上的孤月皎潔明亮。』於是起舞下座。 上堂說法。舉洞山禪師的話說：『五臺山上云蒸飯，佛殿階前狗尿天，剎竿頭上煎䭔子，三個猢猻夜簸錢。』老僧我卻不是這樣。『三面貍奴腳踏月，兩頭白牯手拏煙，戴冠碧兔立庭柏，脫㲉烏龜飛上天。』老僧我的葛藤，都被你們這些人看破了。洞山老人真是奇特。雖然是這樣，也只不過走了三步四步，跳了七跳八跳。那麼，錯誤在哪裡呢？老僧我今天不吝惜眉毛，一時全部佈施出去。』良久后說：『叮嚀反而損害你的德行，無言才是真正的功德。任憑滄海變為桑田，我終究不會為你開通。』
【English Translation】 English version: Weeping bitterly by the pagoda. Chan Master Zan Shi Zhen said, 'What a virtuous person! His conduct is strict yet his countenance is serene. He understands words yet can remain silent. He is not pleased by praise or honor, nor saddened by insult or slander. He does not boast, nor does he strive to overcome; people naturally commend his virtue. There are monks and laypeople, coming from all directions, neither complying nor resisting, neither opposing nor suppressing. He does not look at your outward appearance, but only values your inner substance. Who will succeed him? I have a testament.' Chan Master Da Ning Dao Kuan Ascended the hall and gave a sermon. 'Taking 'no-thought' (absence of thought) as the principle, 'non-abiding' as the foundation, 'emptiness' as the substance, and 'wondrous existence' as the function. Therefore, it is said that the entire earth is emptiness, and the entire dharma realm is wondrous existence. Then, who is it that uses these? The four seasons operate ceaselessly, and the sun and moon are always bright. The Dharma is originally unchanging, and the 'Dao' has no fixed place. It is free and at ease according to conditions, rising and falling with things. Whether it is this land or another, whether entering the mundane or entering the sacred. Although it is so, then, how should the phrase 'When in Rome, do as the Romans do' be said?' After a long pause, he said, 'The Sanskrit of the Western Heaven, the Tang language of the Eastern Land.' A monk asked, 'What is a white ox in the open?' The Chan master used fire tongs to insert firewood into the stove and asked, 'Do you understand?' The monk said, 'I do not understand.' The Chan master said, 'The head is not lacking, and the tail is not superfluous.' Chan Master Dao Wu Wu Zhen Ascended the hall and gave a sermon. 'The lion cub roars, the dragon horse foal leaps and jumps, the ancient Buddha appears bright in the mirror, and the solitary moon on the three mountains is bright and clear.' Then he danced and descended from the seat. Ascended the hall and gave a sermon. Quoting Chan Master Dongshan, 'Clouds steam rice on Mount Wutai, dogs urinate at the sky in front of the Buddha hall, fried cakes are cooked on the top of the flagpole, and three monkeys toss coins at night.' The old monk is not like that. 'A three-faced raccoon treads on the moon, a two-headed white bull holds smoke in its hands, a crowned green rabbit stands on the courtyard cypress, and a shell-less turtle flies into the sky.' The old monk's koan has been seen through by all of you. The old man Dongshan is truly peculiar. Although it is so, he only walked three or four steps and jumped seven or eight times. Then, where is the mistake? The old monk does not begrudge his eyebrows today and gives them all away at once.' After a long pause, he said, 'Repeated reminders harm your virtue, silence is true merit. Let the sea change into mulberry fields, I will never open the way for you.'
堂。古人道。認著依前還不是。實難會。土宿頷下髭鬚多。波斯眼深鼻孔大。甚奇怪。歘然透過新羅界。
○僧問。如何是第一玄。師曰。釋尊光射阿難肩。曰如何是第二玄。師曰。孤輪眾象攢。曰如何是第三玄。師曰。泣向枯桑淚漣漣。曰如何是第一要。師曰。最好精粗照。曰如何是第二要。師曰。閃電乾坤光晃曜曰如何是第三要。師曰。路夾青松老。
○上堂。舉僧問首山如何是佛。山曰。新婦騎驢阿家牽。師曰。手提巴鼻腳踏尾。仰面看天聽流水。天明送出路傍邊。夜靜還歸茅屋裡。
○問僧甚處來。曰堂中來。師曰。聖僧道甚麼。僧近前不審。師曰。東家作驢。西家作馬。曰過在甚麼處。師曰。萬里崖州。
廣法源禪師
上堂。春雨微微。檐頭水滴。聞聲不悟。歸堂面壁。
○上堂。若論此事。切莫道著。道著即頭角生。有僧出曰。頭角生也。師曰禍事。曰某甲罪過。師曰。龍頭蛇尾。伏惟珍重。
靈隱德章禪師
仁宗皇帝。詔師于延春閣下齋。宣普照大師問。如何是當機一句。師曰。一言迥出青霄外。萬仞峰前險處行。曰作么生是險處行。師便喝。曰皇帝面前何得如此。師曰。也不得放過。
○師進心珠歌曰。心如意。心如意。任運隨緣不相離。
【現代漢語翻譯】 現代漢語譯本： 堂。古人說，『認為這樣還是不對。』實在難以領會。土宿（星宿名）下巴的鬍鬚很多，波斯人眼睛深陷，鼻孔很大，非常奇怪。忽然間就穿過了新羅（古代國家名）的邊界。
僧人問：『什麼是第一玄？』 師父說：『釋尊（釋迦牟尼佛）的光芒照耀著阿難（釋迦牟尼佛的十大弟子之一）的肩膀。』 問：『什麼是第二玄？』 師父說：『孤零零的輪子周圍聚集著各種景象。』 問：『什麼是第三玄？』 師父說：『對著枯萎的桑樹哭泣，眼淚漣漣。』 問：『什麼是第一要？』 師父說：『最好能精細地照看。』 問：『什麼是第二要？』 師父說：『閃電般的光芒照耀著天地。』 問：『什麼是第三要？』 師父說：『路旁夾著蒼老的青松。』
上堂。舉例說僧人問首山（禪師名）：『什麼是佛？』 首山說：『新娘騎著驢，婆家的人在前面牽著。』 師父說：『手裡提著把柄，腳下踩著尾巴，仰面看著天空，聽著流水的聲音。天亮了就送到路邊，夜裡安靜了就回到茅屋裡。』
問僧人從哪裡來。僧人說：『從堂中來。』 師父說：『聖僧（指僧人）說了什麼？』 僧人走近，沒有聽清楚。師父說：『東家做驢，西家做馬。』 問：『過錯在哪裡？』 師父說：『萬里之外的崖州（地名）。』
廣法源禪師
上堂。春雨微微，屋檐上的水滴滴答答。聽到聲音卻不領悟，回到禪房面對墻壁。
上堂。如果談論這件事，千萬不要說出來。說出來就會長出頭角。有僧人出來說：『已經長出頭角了。』 師父說：『壞事了。』 說：『我犯了罪過。』 師父說：『龍頭蛇尾。請多珍重。』
靈隱德章禪師
仁宗皇帝（趙禎，1022-1063）在延春閣下設齋，詔見禪師。宣普照大師問：『什麼是當機一句？』 師父說：『一句話迥然超出青霄之外，在萬仞高峰前險峻的地方行走。』 問：『怎麼是險峻的地方行走？』 師父便喝斥。問：『皇帝面前怎麼能這樣？』 師父說：『也不能放過。』
師父進獻心珠歌說：『心如意，心如意，順應時勢，隨緣不變。』
【English Translation】 English version: Hall. The ancients said, 'Recognizing it as it is, is still not it.' It's truly difficult to comprehend. Tusuk (constellation name)'s beard under his chin is plentiful, the Persian's eyes are deep-set, and his nostrils are large. How very strange. Suddenly, it passes through the borders of Silla (ancient kingdom name).
A monk asked, 'What is the first mystery?' The Master said, 'Shakyamuni Buddha's light shines upon Ananda (one of the ten major disciples of Shakyamuni Buddha)'s shoulder.' Asked, 'What is the second mystery?' The Master said, 'A solitary wheel gathers all phenomena.' Asked, 'What is the third mystery?' The Master said, 'Weeping towards a withered mulberry tree, tears streaming down.' Asked, 'What is the first essential?' The Master said, 'It's best to illuminate both the coarse and the fine.' Asked, 'What is the second essential?' The Master said, 'Lightning flashes, illuminating the universe.' Asked, 'What is the third essential?' The Master said, 'An old green pine stands by the roadside.'
Ascending the hall. He cited a monk asking Shoushan (Zen master's name), 'What is Buddha?' Shoushan said, 'The bride rides the donkey, the family leads it.' The Master said, 'Holding the handle in hand, stepping on the tail with the foot, looking up at the sky, listening to the sound of flowing water. At dawn, send it to the roadside; in the quiet of night, return to the thatched hut.'
Asked a monk where he came from. The monk said, 'From the hall.' The Master said, 'What did the Holy Monk (referring to the monk) say?' The monk approached but didn't hear clearly. The Master said, 'The eastern family makes a donkey, the western family makes a horse.' Asked, 'Where is the fault?' The Master said, 'Ten thousand miles away in Yazhou (place name).'
Zen Master Guangfa Yuan
Ascending the hall. Spring rain is drizzling, water droplets from the eaves. Hearing the sound but not understanding, return to the hall and face the wall.
Ascending the hall. If discussing this matter, be sure not to speak of it. Speaking of it will cause horns to grow. A monk came out and said, 'Horns have already grown.' The Master said, 'A disaster!' Said, 'I have committed a transgression.' The Master said, 'A dragon's head and a snake's tail. Please take care.'
Zen Master Lingyin Dezhang
Emperor Renzong (Zhao Zhen, 1022-1063) of the Song Dynasty held a vegetarian feast at Yanchun Pavilion and summoned the Master. Master Xuan Puzhao asked, 'What is the phrase for the opportune moment?' The Master said, 'A single word soars beyond the blue sky, walking in a perilous place before a ten-thousand-仞 peak.' Asked, 'How is it walking in a perilous place?' The Master then shouted. Asked, 'How can you be like this before the Emperor?' The Master said, 'Cannot let it go either.'
The Master presented a Song of the Mind Pearl, saying, 'The mind is as desired, the mind is as desired, following conditions and not departing.'
但知莫向外邊求。外邊求。終不是。枉用工夫隱真理。識心珠。光曜日。秘藏深密無形質。拈來掌內眾人驚。二乘精進爭能測。碧眼胡。須指出。臨機妙用何曾失。尋常切忌與人看。大地山河動岌岌。
定慧超信海印禪師
僧問。如何是第一句。師曰。那叱忿怒。曰如何是第二句。師曰。衲僧罔措。曰如何是第三句。師曰。西天此土。
○上堂。若識般若。即被般若縛。若不識般若。亦被般若縛。識與不識。拈放一邊。卻問諸人。如何是般若體。參堂去。
泐潭月禪師
僧問。修多羅教。如標月指。未審指個甚麼。師曰。請高著眼。曰曙色未分人盡望。及乎天曉也尋常。師曰。年衰鬼弄人。
姜山方禪師
僧問。如何是一塵入正受。師曰。蛇衘老鼠尾。曰如何是諸塵三昧起。師曰。鱉咬釣魚竿。曰恁么則東西不辨。南北不分去也。師曰。堂前一碗夜明燈。簾外數莖青瘦竹。
○問諸佛未出世時如何。師曰。不識酒望子。曰出世后如何。師曰。釣魚船上贈三椎。
○上堂。不是道得道不得。諸方盡把為奇特。寒山燒火滿頭灰。笑罵豐幹這老賊。
白鹿端禪師
僧問。凝然湛寂時如何。師曰。不是阇黎安身立命處。曰如何是學人安身立命處。師曰。
【現代漢語翻譯】 現代漢語譯本 只要知道不要向外尋求。向外尋求，最終不是正道。白白浪費功夫，反而會掩蓋真正的道理。認識到自心的寶珠，它的光芒就會照耀一切。這個秘密深藏不露，沒有固定的形態和性質。一旦拿出來，就會讓所有人感到震驚。小乘和中乘的修行者，即使精進努力也難以測度。需要有碧眼的胡人（指有智慧的禪師）來指點。臨機應變的妙用，從來沒有失去過。平時切記不要輕易示人，否則大地山河都會震動不安。
定慧超信海印禪師
僧人問：『什麼是第一句？』禪師說：『那吒（佛教護法神）忿怒。』僧人問：『什麼是第二句？』禪師說：『衲僧（指僧人）不知所措。』僧人問：『什麼是第三句？』禪師說：『西天（指印度）和此土（指中國）。』
○上堂（禪宗術語，指禪師登上法堂說法）。如果認識了般若（智慧），就會被般若束縛。如果不認識般若，也會被般若束縛。認識與不認識，都放到一邊。現在問各位，什麼是般若的本體？去禪堂參悟吧。
泐潭月禪師
僧人問：『修多羅教（經文的教導），就像指示月亮的手指。那麼，它指示的是什麼呢？』禪師說：『請把眼光放高遠些。』僧人說：『黎明時分，天色未亮，人們都翹首盼望。等到天亮了，也就覺得很平常了。』禪師說：『年老體衰，鬼來捉弄人啊。』
姜山方禪師
僧人問：『如何是一塵入正受（進入禪定）？』禪師說：『蛇銜著老鼠的尾巴。』僧人問：『如何是諸塵三昧起（從禪定中出來）？』禪師說：『鱉咬著釣魚竿。』僧人說：『這樣說來，就是東西不辨，南北不分了。』禪師說：『堂前有一碗夜明燈，簾外有幾根青瘦的竹子。』
○問：諸佛未出世時如何？禪師說：『不認識酒望子（酒旗）。』問：出世后如何？禪師說：『釣魚船上贈三椎（一種工具）。』
○上堂。不是說得了道或沒得道，各處都把這當作奇特的事情。寒山（唐代隱士）燒火，滿頭都是灰，笑著罵豐干（唐代僧人）這個老賊。
白鹿端禪師
僧人問：『凝然湛寂時如何？』禪師說：『不是你安身立命的地方。』僧人問：『如何是學人安身立命的地方？』禪師說：
【English Translation】 English version Just know not to seek externally. Seeking externally, ultimately it is not the way. Vainly wasting effort, you obscure the true principle. Recognize the jewel of your own mind, its light will illuminate everything. This secret is deeply hidden, without fixed form or substance. Once brought forth, it will astonish everyone. The practitioners of the Lesser and Middle Vehicles, even with diligent effort, cannot fathom it. It requires a blue-eyed barbarian (referring to a wise Zen master) to point it out. The wondrous function of adapting to the moment has never been lost. Ordinarily, be careful not to show it to others easily, or the earth and mountains will tremble in unrest.
Zen Master Dinghui Chaoxin Haiyin
A monk asked, 'What is the first phrase?' The Master said, 'Nata (a Buddhist guardian deity) is wrathful.' The monk asked, 'What is the second phrase?' The Master said, 'The monks are at a loss.' The monk asked, 'What is the third phrase?' The Master said, 'The Western Heaven (India) and this land (China).'
○ Ascending the Dharma Hall (Zen term for a Zen master ascending the hall to give a Dharma talk). If you recognize Prajna (wisdom), you will be bound by Prajna. If you do not recognize Prajna, you will also be bound by Prajna. Recognizing and not recognizing, put them aside. Now I ask you all, what is the substance of Prajna? Go to the Zen hall and contemplate.
Zen Master Letan Yue
A monk asked, 'The Sutra teachings are like a finger pointing at the moon. What, then, does it point to?' The Master said, 'Please raise your eyes and look far.' The monk said, 'At dawn, before the sky is bright, people all look forward to it. But when it dawns, it seems ordinary.' The Master said, 'Old age weakens, and ghosts play tricks on people.'
Zen Master Jiangshan Fang
A monk asked, 'What is one dust entering correct samadhi (entering meditative concentration)?' The Master said, 'A snake biting a rat's tail.' The monk asked, 'What is all dust samadhi arising (emerging from meditative concentration)?' The Master said, 'A turtle biting a fishing rod.' The monk said, 'In that case, one cannot distinguish east from west, or north from south.' The Master said, 'In front of the hall is a bowl of luminous lamp, outside the curtain are several slender green bamboos.'
○ Asked: What is it like when the Buddhas have not yet appeared in the world? The Master said: 'They do not recognize the wine flag (a sign indicating a tavern).' Asked: What is it like after they appear in the world? The Master said: 'Giving three mallets (a tool) on a fishing boat.'
○ Ascending the Dharma Hall. It's not about whether you attain the Tao or not, everyone everywhere considers it extraordinary. Hanshan (a Tang dynasty recluse) burns fire, his head covered in ashes, laughing and scolding Fenggan (a Tang dynasty monk), that old thief.
Zen Master Bailu Duan
A monk asked, 'What is it like in a state of serene stillness?' The Master said, 'It is not the place where you settle your body and establish your life.' The monk asked, 'What is the place where a student settles their body and establishes their life?' The Master said:
云有出山勢。水無投澗聲。
真如方禪師
參瑯玡。唯看柏樹子話。每入室。陳其所見。不容措辭。常被喝出。忽一日大悟。直入方丈曰。我會也。瑯玡曰。汝作么生會。師曰。夜來床薦暖。一覺到天明。瑯玡可之。
長水子璇講師(嘉禾人也)
自落䰂。誦楞嚴不輟。從洪敏法師講。至動靜二相。瞭然不生。有省。謂敏曰。敲空擊木。(亦作竹)尚落筌蹄。舉目揚眉。已成擬議。去此二途。方契斯旨。敏拊而證之。然欲探禪源。罔知攸往。聞瑯玡。道重當世。即趨其席。值上堂次。出問。清凈本然。云何忽生山河大地。瑯玡憑陵答曰。清凈本然。云何忽生山河大地。師領悟禮謝曰。愿侍巾瓶。瑯玡謂曰。汝宗不振久矣。且勵志扶持。報佛恩德。勿以殊宗為介也。乃如教。再拜以辭。后住長水。承稟日顧眾曰。道非言象得。禪非擬議知。會意通宗。曾無別緻。由是二宗仰之。嘗疏楞嚴等經。盛行於世。
云峰文悅禪師
【頌】初造大愚。聞示眾曰。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。便下座。師大駭。
○夜造方丈。愚問。來何所求。師曰。求心法。愚曰。法輪未轉。食輪先轉。後生趁色力健。何不為眾乞食。我忍饑不暇。何暇為汝說禪乎。師不敢違。未幾
【現代漢語翻譯】 現代漢語譯本 云如有出山的趨勢，水沒有投入山澗的聲音。
真如方禪師
參訪瑯玡禪師，專心參看『柏樹子』的話頭。每次進入方丈室，都陳述自己所見，不容許任何措辭，常常被喝斥出來。忽然有一天大悟，直接進入方丈室說：『我會了！』瑯玡禪師問：『你作么生會？』禪師說：『夜來床鋪溫暖，一覺睡到天明。』瑯玡禪師認可了他的說法。
長水子璇講師（嘉禾人）
自從剃髮為僧，誦讀《楞嚴經》從不間斷。跟隨洪敏法師學習講解，到『動靜二相，瞭然不生』時，有所領悟。對洪敏法師說：『敲擊虛空和木頭，尚且落入言語的圈套；舉目揚眉，已經成為擬議。去除這兩種途徑，才能契合這個宗旨。』洪敏法師撫摸著他並印證了他的說法。然而想要探究禪的源頭，不知該往何處。聽說瑯玡禪師的道行在當時備受推崇，就前往他的座下。正趕上瑯玡禪師上堂說法，子璇講師出來提問：『清凈本然，云何忽生山河大地？』瑯玡禪師逼近反問道：『清凈本然，云何忽生山河大地？』子璇講師領悟，行禮感謝說：『愿侍奉您左右。』瑯玡禪師說：『你的宗派衰落很久了，應該努力扶持，報答佛的恩德，不要因為宗派不同而有所隔閡。』子璇講師聽從教誨，再次拜謝告辭。後來住在長水寺，每天告誡大眾說：『道不是言語形象可以得到的，禪不是擬議思量可以知曉的。會意通達宗門，沒有什麼特別的。』因此天臺宗和賢首宗都仰慕他。曾經疏解《楞嚴經》等經典，在世間盛行。
云峰文悅禪師
【頌】剛開始拜訪大愚禪師，聽到大愚禪師開示大眾說：『大家相聚吃醃菜，如果把它叫做一根醃菜，下地獄就像箭一樣快。』說完就下座了，文悅禪師非常驚駭。
晚上拜訪方丈，大愚禪師問：『來這裡求什麼？』文悅禪師說：『求心法。』大愚禪師說：『法輪還沒轉動，食輪先轉動。你年輕力壯，為什麼不為大家乞食？我忍飢挨餓都來不及，哪有空為你講禪？』文悅禪師不敢違背，沒過多久
【English Translation】 English version Clouds have the momentum of emerging from mountains; water makes no sound when plunging into ravines.
Chan Master Zhenru Fang
He visited Langye (name of a Chan master). He focused solely on the 'cypress tree seed' koan. Each time he entered the abbot's room, he presented his understanding, allowing no room for elaboration, and was often shouted out. One day, he suddenly attained great enlightenment and went straight into the abbot's room, saying, 'I understand!' Langye asked, 'How do you understand?' The master replied, 'Last night, the bed was warm, and I slept soundly until dawn.' Langye acknowledged his understanding.
Lecturer Changshui Zixuan (from Jiahe)
Since shaving his head (becoming a monk), he recited the Shurangama Sutra without ceasing. He studied under Dharma Master Hongmin, and when he reached the passage on 'the two aspects of movement and stillness, clearly not arising,' he had an awakening. He said to Hongmin, 'Striking emptiness and wood still fall into the trap of words; raising eyebrows and glancing have already become conceptualizations. To remove these two paths is to accord with this meaning.' Hongmin stroked him and confirmed his understanding. However, desiring to explore the source of Chan, he knew not where to go. Hearing that Langye's (name of a Chan master) teaching was highly regarded in the world, he went to his seat. During Langye's Dharma talk, Zixuan came forward and asked, 'The pure and original nature, how does it suddenly give rise to mountains, rivers, and the great earth?' Langye pressed back, replying, 'The pure and original nature, how does it suddenly give rise to mountains, rivers, and the great earth?' The master understood, bowed, and thanked him, saying, 'I wish to serve you.' Langye said, 'Your school has been in decline for a long time. You should strive to support it and repay the Buddha's kindness. Do not let differences in sect be a barrier.' He followed the teaching, bowed again, and took his leave. Later, he resided at Changshui Temple, and he often told the assembly, 'The Dao cannot be obtained through words and images; Chan cannot be known through conceptual thought. Understanding the meaning and penetrating the school is nothing special.' Therefore, both the Tiantai and Huayan schools admired him. He once wrote commentaries on the Shurangama Sutra and other scriptures, which were widely circulated in the world.
Chan Master Yunfeng Wenyue
[Verse] When he first visited Dayu (name of a Chan master), he heard Dayu say to the assembly, 'Everyone gathers to eat pickled vegetables. If you call it a pickled vegetable, you will fall into hell like an arrow.' Then he descended from the seat. The master was greatly alarmed.
One night, he visited the abbot's room. Dayu asked, 'What do you seek here?' The master said, 'I seek the mind-dharma.' Dayu said, 'The Dharma wheel has not yet turned, but the food wheel turns first. You are young and strong, why not beg for food for the assembly? I am too busy enduring hunger to have time to speak of Chan for you.' The master dared not disobey, and soon after
愚移翠巖。師納疏罷。復過翠巖求指示。巖曰。佛法未到爛卻。雪寒。且為眾乞炭。師亦奉命。能事罷。復造方丈。巖曰。堂司闕人。今以煩汝。師受之。不樂。恨巖不去心地。坐后架桶箍忽散。自架墮落。師忽然開悟。頓見巖用處。走搭袈裟上寢堂。巖迎笑曰。維那且喜大事了畢。師再拜。不及吐一辭而去。服勤八年。后出世翠巖。時首座領眾出迎。問曰。德山宗乘即不問。如何是臨濟大用。師曰。你甚處去來。座擬議。師便掌。座擬對。師喝曰。領眾歸去。自是一眾畏服。
○僧問。萬法歸一。一歸何所。師曰。黃河九曲。曰如何是第一句。師曰。垂手過膝。曰如何是第二句。師曰。萬里崖州。曰如何是第三句。師曰。糞箕掃帚。
○上堂。語不離窠臼。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。良久曰。欲得不招無間業。莫謗如來正法輪。
○上堂。道遠乎哉。觸事而真。聖遠乎哉。體之則神。所以娑婆世界。以音聲為佛事。香積世界。以香飯為佛事。翠巖這裡。祇于出入息內。供養承事。過現未來塵沙諸佛。無一空過者。過現未來塵沙諸佛。是翠巖侍者。無一不到。如一不到。三十拄杖。諸上座。還會么。將
此深心奉塵剎。是則名為報佛恩。
○上堂。若見諸相非相。即山河大地。並無過咎。諸上座。終日著衣吃飯。未嘗咬著一粒米。未曾掛著一縷絲。便能變大地作黃金。攪長河為酥酪。雖然如是。著衣吃飯即不無。衲僧門下汗臭氣。也未夢見在。
○上堂。見聞覺知無障礙。聲香味觸常三昧。衲僧道會也。山是山。水是水。饑來吃飯。困來打睡。忽然須彌山。𨁝跳入你鼻孔里。摩竭魚穿你眼睛中。作么生商量。良久曰。參堂去。
○小參。舉百丈歲夜示眾曰。你這一隊後生。經律論固是不知。入眾參禪。禪又不會。臘月三十日。且作么生摺合去。師曰。灼然諸禪德。去聖時遙。人心澹泊。看卻今時叢林。更是不得所在之處。或聚徒三百五百。浩浩地。祇以飯食豐濃。寮舍穩便為旺化。中間孜孜。為道者無一人。設有十個五個。走上走下。半青半黃。會即總道我會。各各自謂握靈蛇之珠。孰肯知非。及乎挨拶。鞭逼將來。直是萬中無一。苦哉苦哉。所謂般若叢林歲歲凋。無明荒草年年長。就中今時後生。才入眾來。便自端然拱手。受他別人供養。到處菜不擇一莖。柴不搬一束。十指不沾水。百事不幹懷。雖則一期快意。爭奈三途累身。豈不見教中道。寧以熱鐵纏身。不受信心人衣。寧以洋銅灌口。不
【現代漢語翻譯】 現代漢語譯本 此深心奉塵剎（指無量世界）。這才是報答佛恩。
○上堂（指禪宗的一種說法形式）。如果能認識到一切現象都不是固定不變的，那麼山河大地也就沒有過錯。各位禪者，你們終日穿衣吃飯，卻從未真正咬到一粒米，也未曾掛到一縷絲。這樣便能將大地變為黃金，將長河攪成酥酪。雖然如此，穿衣吃飯這件事卻也並非不存在。只是我們禪宗門下的人，連這種汗臭氣都未曾在夢中見到過。
○上堂。見聞覺知（指六根對六塵的感知）本來就沒有障礙，聲香味觸（指五種感官體驗）常常處於三昧（指禪定）之中。禪者們，你們知道嗎？山就是山，水就是水，餓了就吃飯，困了就睡覺。忽然須彌山（佛教中的聖山）一下子跳入你的鼻孔里，摩竭魚（一種巨大的海魚）穿過你的眼睛。你們要如何應對？（停頓很久）去禪堂參禪吧。
○小參（指禪宗的一種說法形式）。百丈禪師在歲末的晚上對大眾開示說：『你們這些年輕人，經律論（指佛教經典）固然是不懂，進入禪堂參禪，禪也不會。到了臘月三十（指除夕），又該如何是好呢？』我說：『確實各位禪德，離聖人的時代已經很久遠了，人心也變得淡薄。看看現在的叢林（指寺院），更是找不到真正修行的地方。有些人聚集三五百人，聲勢浩大，只以飯食豐盛、寮舍舒適為興旺。其中孜孜不倦，為求道的人卻沒有一個。即使有十個八個，也是半生不熟，似懂非懂，總說自己什麼都懂，各自認為自己握有靈蛇之珠（比喻掌握了真理），誰肯承認自己錯了？等到真正考驗的時候，鞭策逼迫而來，真正是萬里挑一。可悲啊可悲！真是所謂的般若（指智慧）叢林年年凋敝，無明（指愚昧）的荒草年年滋長。就說現在的年輕人，才進入寺院，就自己端坐拱手，接受別人的供養。到處吃菜不揀擇，柴不搬一束，十指不沾水，百事不關心。雖然一時快活，卻要累及三途（指地獄、餓鬼、畜生三惡道）。難道沒看到教義中說，寧願用熱鐵纏身，也不接受信徒的供養；寧願用洋銅灌口，也不……』
【English Translation】 English version This profound mind I offer to the dust-like lands (referring to countless worlds). This is what is called repaying the Buddha's kindness.
○ Ascending the Dharma Hall (a type of sermon in Zen Buddhism). If you see all forms as non-forms, then mountains, rivers, and the great earth will be without fault. Fellow practitioners, all day long you wear clothes and eat food, yet you have never truly bitten into a single grain of rice, nor have you ever caught a single thread of silk. Thus, you can transform the great earth into gold and churn the long river into ghee. Although it is like this, wearing clothes and eating food are not nonexistent. But we Zen monks have not even dreamed of such sweaty matters.
○ Ascending the Dharma Hall. Seeing, hearing, perceiving, and knowing (referring to the six senses' perception of the six objects) are originally without obstruction. Sounds, smells, tastes, touches (referring to the five sensory experiences) are constantly in samadhi (referring to meditative absorption). Do you know, Zen practitioners? The mountain is the mountain, the water is the water, when hungry, eat; when tired, sleep. Suddenly, Mount Sumeru (the sacred mountain in Buddhism) jumps into your nostril, and a Makara fish (a huge sea creature) pierces through your eyes. How will you deal with it? (Pauses for a long time) Go to the Zen hall for practice.
○ Short Dharma Talk (a type of sermon in Zen Buddhism). Baizhang (Zen master) addressed the assembly on the last night of the year, saying: 'You young people, you certainly do not understand the sutras, vinaya, and shastras (referring to Buddhist scriptures). Entering the Zen hall for practice, you also do not understand Zen. When it comes to the thirtieth day of the twelfth month (referring to New Year's Eve), what will you do?' I say: 'Indeed, all you virtuous practitioners, the time is far from the sages, and people's hearts have become indifferent. Looking at the monasteries today, it is even harder to find a place for true practice. Some gather three or five hundred people, creating a grand spectacle, only considering abundant food and comfortable living quarters as prosperity. Among them, there is not a single person who diligently seeks the Way. Even if there are ten or eight, they are half-baked, seemingly understanding, always saying they understand everything, each thinking they hold the pearl of the spiritual snake (a metaphor for grasping the truth), who is willing to admit they are wrong? When it comes to real testing, when the whip is cracked and pressure is applied, truly there is only one in ten thousand. How sad, how sad! It is truly as they say, the prajna (referring to wisdom) forest withers year by year, and the weeds of ignorance (referring to delusion) grow year by year. Speaking of the young people today, as soon as they enter the monastery, they sit upright with folded hands, receiving offerings from others. Everywhere they eat vegetables without picking, they do not carry a bundle of firewood, their ten fingers do not touch water, and they do not care about anything. Although they are happy for a time, they will burden themselves with the three evil paths (referring to hell, hungry ghosts, and animals). Have you not seen the teachings say, 'Rather wrap oneself with hot iron than receive the clothes of believers; rather pour molten copper down one's throat than...'
受信心人食。上座。若也是去。直饒變大地作黃金。攪長河為酥酪。供養上座。未為分外。若也未是。至於滴水寸絲。便須披毛帶角。牽犁拽杷。償他始得。不見祖師道。入道不通理。復身還信施。此是決定底事。終不虛也。諸上座。光陰可惜。時不待人。莫待一朝眼光落地。緇田無一簣之功。鐵圍陷百刑之苦。莫言不道。珍重。
秀州本覺若珠禪師
僧問。如何是道。師舉起拳。僧曰。學人不會。師曰。拳頭也不識。
華嚴普孜禪師
僧問。如何是賓中賓。師曰。客路如天遠。曰如何是賓中主。師曰。侯門似海深。曰如何是主中主。師曰。寰中天子來。曰如何是主中賓。師曰。塞外將軍令。乃曰。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。池邊獨立。知音禪客。相共證明。影響異流。切鬚子細。良久曰。若是陶淵明。攢眉便歸去。
瑯玡方銳禪師
上堂。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。瑯玡與你別作個相見。還有么。若無。不
【現代漢語翻譯】 現代漢語譯本 接受信徒的供養。諸位上座（對僧人的尊稱），如果你們真的開悟了，哪怕把大地變成黃金，把長河攪成酥酪，來供養上座，也不算過分。如果你們還沒有開悟，那麼哪怕是滴水寸絲的供養，也必須轉世為牛馬，披毛戴角，拉犁拽耙，償還他人的供養才能還得清。沒聽見祖師說嗎？『入道不通理，復身還信施。』這是絕對的事情，一點也不虛假。諸位上座，光陰可惜，時不待人。不要等到哪天眼光落地（去世），在佛田中沒有積累一點功德，卻陷入鐵圍山（地獄）遭受各種刑罰的痛苦。不要說我沒告訴你們。珍重。
秀州本覺若珠禪師
有僧人問：『什麼是道？』禪師舉起拳頭。僧人說：『學人不會。』禪師說：『拳頭也不認識。』
華嚴普孜禪師
有僧人問：『什麼是賓中賓？』禪師說：『客路如天遠。』僧人問：『什麼是賓中主？』禪師說：『侯門似海深。』僧人問：『什麼是主中主？』禪師說：『寰中天子來。』僧人問：『什麼是主中賓？』禪師說：『塞外將軍令。』於是說：『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。』所以句中無意，意在句中。如果能明白這個道理，就像一雙孤雁，撲地高飛。如果不能明白這個道理，就像一對鴛鴦，池邊獨立。希望懂得禪理的人，共同來證明。影響異流，一定要仔細體會。』良久說：『如果是陶淵明，皺著眉頭就回去了。』
瑯玡方銳禪師
上堂說法：造化沒有創造萬物的心，而萬物自然產生。雨露沒有滋潤萬物的意思，而靈苗自然繁榮。所以藥劑不吃而病自然減輕，良師不親近而心自然明白。所以知道妙慧靈光，不是從外緣得來的。到了這裡才允許你進步。瑯玡（山名，寺名）要和你們另外作個相見。還有嗎？如果沒有，不...
【English Translation】 English version It is accepted by people of faith as food. Venerable Sangha (a respectful term for monks). If you are truly enlightened, even if you were to transform the earth into gold and churn the long river into ghee to offer to the Sangha, it would not be excessive. If you are not yet enlightened, then even a drop of water or a thread of silk offered to you must be repaid by being reborn as an animal, wearing fur and horns, pulling plows and dragging harrows. Haven't you heard the patriarch say, 'Entering the Way without understanding the principle means repaying the alms with your body.' This is a definite matter and is never false. Venerable Sangha, time is precious and waits for no one. Do not wait until the day your eyes fall to the ground (death), having accumulated no merit in the field of monasticism, and falling into the suffering of the iron enclosure (hell) with its hundred tortures. Don't say I didn't tell you. Treasure this.
Chan Master Ruozhu of Benjue Temple in Xiuzhou
A monk asked, 'What is the Dao?' The master raised his fist. The monk said, 'This student does not understand.' The master said, 'You don't even recognize a fist?'
Chan Master Puzi of Huayan Temple
A monk asked, 'What is a guest within a guest?' The master said, 'The road of a guest is as far as the sky.' The monk asked, 'What is a guest within a host?' The master said, 'The gate of a noble is as deep as the sea.' The monk asked, 'What is a host within a host?' The master said, 'The Son of Heaven comes within the realm.' The monk asked, 'What is a host within a guest?' The master said, 'The general's command from beyond the border.' Then he said, 'The guest asks the host, exchanging sharp wit. The host asks the guest, living and dying together. The host distinguishes the host, swallowing breath and stifling sound. The guest seeks the guest, white clouds for ten thousand miles.' Therefore, there is no intention in the phrase, but 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 this, it is like a pair of mandarin ducks, standing alone by the pond. May those who understand Chan together prove it. Influences and different streams must be carefully considered.' After a long silence, he said, 'If it were Tao Yuanming, he would furrow his brow and return home.'
Chan Master Fangrui of Langya Temple
Ascending the hall to preach: Creation has no intention to create things, yet all things come into being naturally. Rain and dew have no intention to nourish things, yet spiritual sprouts flourish naturally. Therefore, medicine is not taken, yet the illness diminishes naturally; a good teacher is not close, yet the mind understands naturally. Therefore, know that wondrous wisdom and spiritual light are not obtained from external conditions. Only when you reach this point are you allowed to advance. Langya (mountain name, temple name) wants to meet you in a different way. Is there anything else? If not, do not...
可壓良為賤。
興陽希隱禪師
僧問。如何是懸崖撒手底句。師曰。明月照幽谷。曰如何是絕後再蘇底句。師曰。白雲生太虛。曰恁么則樵夫出林丘。處處歌春色。師曰。是人道得。
石佛顯忠祖印禪師
僧問。如何是相生。師曰。山河大地。曰如何是想生。師曰。兔子望月。曰如何是流注生。師曰。無間斷(人天眼眼目三種生。石佛有頌)。
凈住居說禪師
參達觀。遂問曰。某甲經論粗明。禪直不信。愿師決疑。觀曰。既不信禪。豈可明經。禪是經綱。經是禪網。提綱正網。了禪見經。師曰。為某甲說禪看。觀曰。向下文長。師曰。若恁么。經與禪乃一體。觀曰。佛及祖非二心。如手搦拳。如拳搦手。師因而有省。乃成偈曰。二十餘年用意猜。幾番曾把此心灰。而今潦倒逢知己。李白元來是秀才。
節使李端愿居士
兒時在館舍常閱禪書。長雖婚官。然篤志祖道。遂於後圃築室。類蘭若。邀達觀處之。朝夕咨參。至忘寢食。觀一日視公曰。非示現力。豈致爾哉。奈無個所入何。公問曰。天堂地獄。畢竟是有是無。請師明說。觀曰。諸佛向無中說有。眼見空華。太尉就有里尋無。手搘水月。堪笑眼前見牢獄不避。心外聞天堂欲生。殊不知忻怖在心。善惡成境。太
【現代漢語翻譯】 現代漢語譯本： 可以把良民變為賤民。
興陽希隱禪師
有僧人問：『什麼是懸崖撒手的句子？』 禪師說：『明月照幽谷。』 僧人說：『什麼是絕後再蘇的句子？』 禪師說：『白雲生太虛。』 僧人說：『這樣說來，樵夫出林丘，處處歌唱春色。』 禪師說：『這個人說得對。』
石佛顯忠祖印禪師
有僧人問：『什麼是相生？』 禪師說：『山河大地。』 僧人說：『什麼是想生？』 禪師說：『兔子望月。』 僧人說：『什麼是流注生？』 禪師說：『無間斷。（人天眼眼目三種生，石佛有頌。）』
凈住居說禪師
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，希望禪師能為我解除疑惑。』 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。提綱正網，瞭解禪就能明白經。』 禪師說：『請為我說說禪。』 達觀禪師說：『向下文長。』 禪師說：『如果這樣，經與禪乃是一體。』 達觀禪師說：『佛與祖不是二心，就像手握成拳，拳握成手。』 禪師因此有所領悟，於是作偈說：『二十餘年用意猜，幾番曾把此心灰。而今潦倒逢知己，李白元來是秀才。』
節使李端愿居士
小時候在館舍常常閱讀禪書，長大后雖然結婚做官，然而堅定志向于祖師之道。於是在後花園建造房屋，類似蘭若（寺廟），邀請達觀禪師居住其中，早晚請教參禪，甚至忘記睡覺吃飯。達觀禪師有一天看著李端愿居士說：『不是示現的力量，怎麼會這樣呢？只是沒有個入門的地方啊。』 李端愿居士問道：『天堂地獄，到底是有還是沒有？請禪師明說。』 達觀禪師說：『諸佛向無中說有，（就像）眼見空花。太尉（李端愿的官職）就在有里尋無，（就像）手去支撐水月。可笑眼前見到牢獄卻不躲避，心外聽到天堂就想往生。殊不知喜悅和恐懼都在心裡，善和惡形成境界。』
【English Translation】 English version: It is permissible to reduce free people to the status of slaves.
Zen Master Xingyang Xiyin
A monk asked, 'What is the phrase of letting go at the edge of a cliff?' The Master said, 'The bright moon illuminates the secluded valley.' The monk said, 'What is the phrase of reviving after being completely dead?' The Master said, 'White clouds arise in the vast emptiness.' 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.'
Zen Master Shifo Xianzhong Zuyin
A monk asked, 'What is interdependent arising (相生, xiāngshēng)?' The Master said, 'Mountains, rivers, and the great earth.' The monk asked, 'What is ideation-born (想生, xiǎngshēng)?' The Master said, 'A rabbit gazing at the moon.' The monk asked, 'What is stream-of-consciousness-born (流注生, liúzhùshēng)?' The Master said, 'Without interruption.' (There are three kinds of arising: human, heavenly, and eye-consciousness. Shifo has a verse about them.)
Zen Master Jüzhu Jushe
He visited Zen Master Daguan and asked, 'I am fairly clear about the sutras and treatises, but I simply do not believe in Zen. I wish the Master would resolve my doubts.' Daguan said, 'Since you do not believe in Zen, how can you understand the sutras? Zen is the guideline of the sutras, and the sutras are the net of Zen. Grasp the guideline and correct the net, understand Zen and see the sutras.' The Master said, 'Please explain Zen to me.' Daguan said, 'The text that follows is long.' The Master said, 'If that is so, then the sutras and Zen are one body.' Daguan said, 'The Buddhas and Patriarchs are not of two minds, like a hand making a fist, or a fist being made by a hand.' The Master then had an awakening and composed a verse: 'For more than twenty years, I have been guessing with intention, several times I have almost turned this heart to ashes. Now, in my decline, I meet a confidant, Li Bai (李白, Lǐ Bái) was originally a scholar.'
Layman Li Duanyuan, Commissioner
As a child, he often read Zen books in the school. Although he married and became an official when he grew up, he was firmly committed to the way of the Patriarchs. So he built a house in the back garden, similar to a lanruo (蘭若, lánruò) (monastery), and invited Zen Master Daguan to live there, consulting him morning and evening, even forgetting to sleep and eat. One day, Daguan looked at Commissioner Li Duanyuan and said, 'If it were not for the power of manifestation, how could this be? But there is no place to enter.' Commissioner Li Duanyuan asked, 'Heaven and hell, are they ultimately existent or non-existent? Please explain clearly, Master.' Daguan said, 'The Buddhas speak of existence from non-existence, (like) seeing empty flowers with the eyes. The Commissioner (Li Duanyuan's official title) seeks non-existence in existence, (like) supporting the moon in the water with his hands. It is laughable to see the prison before your eyes and not avoid it, and to hear of heaven outside your mind and want to be reborn there. Little does he know that joy and fear are in the mind, and good and evil form the realm.'
尉但了是心。自然無惑。公曰。心如何了。觀曰。善惡都莫思量。公曰。不思量后。心歸何所觀。曰且請太尉歸宅。公曰。祇如人死後。心歸何所。觀曰。未知生。焉知死。公曰。生則某已知之。觀曰。生從何來。公罔措。觀起揕其胸曰。祇在這裡。更擬思量個甚麼。公曰。會得也。觀曰。作么生會。公曰。祇知貪程。不知蹉路。觀拓開曰。百年一夢。今朝方省。既而說偈曰。三十八歲懵然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。
西余凈端禪師
始見弄師子。發明心要。往見龍華。蒙印可。遂旋里。合彩為師子皮。時被之。因號端師子。上堂。二月二。禪翁有何謂。春風觸目百華開。公子王孫日日醺醺醉。唯有殿前陳朝檜。不入時人意。禪家流。祇這是。莫思慮。坦然齋后一甌茶。長連床上伸腳睡。咄。
○師到華亭。眾請上堂。靈山師子。云間哮吼。佛法無可商量。不如打個觔斗。便下座。
大溈慕喆真如禪師
上堂。山僧本無積蓄。且得粥足飯足。困來即便打眠。一任東卜西卜。
○上堂。不用思而知。不用慮而解。廬陵米價高。鎮州蘿蔔大。
○上堂。古佛道。昔于波羅奈。轉四諦法輪。墮坑落塹。今復轉最妙無上大法輪。土上
【現代漢語翻譯】 現代漢語譯本： 尉但（人名，具體含義不詳）認為關鍵在於心。如果能領悟心，自然就不會有疑惑。太尉問：『如何才能領悟心呢？』 觀禪師說：『善與惡都不要去思量。』 太尉問：『不思量之後，心歸向何處呢？』 觀禪師說：『請太尉先回家吧。』 太尉問：『如果人死後，心又歸向何處呢？』 觀禪師說：『未知生，焉知死？』 太尉說：『關於生，我已經知道了。』 觀禪師問：『生從何而來？』 太尉無言以對。觀禪師起身拍打他的胸口說：『就在這裡！還想思量什麼？』 太尉說：『我明白了。』 觀禪師問：『你如何理解的？』 太尉說：『只知道趕路，卻不知道走錯了路。』 觀禪師開導說：『百年如一夢，今天才醒悟。』 隨後說偈語：『三十八歲懵然無知，即使有了知覺，又與無知有何區別？滔滔汴水，隱隱隋堤（隋朝修建的堤壩）。回去吧！像箭一樣飛逝的浪花向東奔流。』
西余凈端禪師
最初見到弄師子（一種表演）時，領悟了心要。前往龍華（地名或寺廟名）拜訪，得到印可。於是返回家鄉，用綵綢做成獅子皮，時常披在身上，因此號稱端師子。上堂說法：『二月二，禪翁有何說法？春風吹拂，百花盛開，公子王孫每天都沉醉其中。只有殿前的陳朝檜（人名），不合時人的心意。禪家之人，就是這樣。不要思慮。坦然地在齋飯後喝一甌茶，在長連床上伸腳睡覺。』 咄！
禪師到達華亭（地名）時，眾人請他上堂說法。『靈山的師子，在云間怒吼。佛法無可商量，不如打個觔斗。』 隨即下座。
大溈慕喆真如禪師
上堂說法：『山僧我本無積蓄，只是能夠粥足飯飽。困了就睡覺，任憑別人怎麼占卜。』
上堂說法：『不用思考就能知道，不用憂慮就能理解。廬陵（地名）的米價高，鎮州（地名）的蘿蔔大。』
上堂說法：『古佛說，過去在波羅奈（梵文 वाराणसी Vārāṇasī 的音譯，古印度城市，釋迦牟尼初轉法輪之地）轉四諦法輪（佛教基本教義），如同墮入坑中。如今再次轉最妙無上大法輪，如同在泥土之上。』
【English Translation】 English version: Wei Dan (personal name, specific meaning unknown) believed that the key lies in the mind. If one can understand the mind, naturally there will be no doubts. The Grand Commandant asked, 'How can one understand the mind?' Chan Master Guan said, 'Do not contemplate good or evil.' The Grand Commandant asked, 'After not contemplating, where does the mind go?' Chan Master Guan said, 'Please return home, Grand Commandant.' The Grand Commandant asked, 'If a person dies, where does the mind go?' Chan Master Guan said, 'Not knowing life, how can one know death?' The Grand Commandant said, 'I already know about life.' Chan Master Guan asked, 'Where does life come from?' The Grand Commandant was speechless. Chan Master Guan got up and patted his chest, saying, 'It's right here! What else do you want to contemplate?' The Grand Commandant said, 'I understand.' Chan Master Guan asked, 'How do you understand it?' The Grand Commandant said, 'I only knew how to rush on the journey, but didn't know I was on the wrong path.' Chan Master Guan enlightened him, saying, 'A hundred years is like a dream, only today have you awakened.' Then he spoke a verse: 'At thirty-eight years old, I was ignorant and unknowing; even with knowledge, what difference is there from ignorance? The surging Bian River, the faint Sui Dyke (a dyke built during the Sui Dynasty (581-618)). Return! Like an arrow, the rushing waves flow eastward.'
Chan Master Jingduan of Xiyu
He initially understood the essence of the mind upon seeing the 'Lion Dance' (a performance). He went to Longhua (place name or temple name) and received approval. Then he returned to his hometown, made a lion skin out of colored silk, and often wore it, hence the name 'Lion Duan'. He said in the Dharma hall: 'The second day of the second month, what does the Chan monk have to say? The spring breeze touches the eyes, a hundred flowers bloom, princes and nobles are drunk every day. Only the Chen Dynasty Juniper (personal name) in front of the palace does not suit the taste of the people. Chan practitioners are just like this. Do not think. Calmly drink a cup of tea after the vegetarian meal, stretch your legs and sleep on the long bed.' Tut!
When the master arrived at Huating (place name), the crowd invited him to preach in the Dharma hall. 'The lion of Ling Mountain roars in the clouds. The Buddha Dharma is not negotiable, better to do a somersault.' Then he stepped down from the seat.
Chan Master Muzhe Zhenru of Dawei
He said in the Dharma hall: 'This mountain monk has no savings, but is able to have enough porridge and rice. When sleepy, I just sleep, letting others divine as they please.'
He said in the Dharma hall: 'No need to think to know, no need to worry to understand. The price of rice in Luling (place name) is high, the radish in Zhenzhou (place name) is big.'
He said in the Dharma hall: 'The ancient Buddha said, in the past in Varanasi (Sanskrit: वाराणसी Vārāṇasī, an ancient Indian city, where Shakyamuni first turned the wheel of Dharma) he turned the Four Noble Truths (basic Buddhist teachings), like falling into a pit. Now again he turns the most wonderful and supreme Dharma wheel, like being on the soil.'
加泥。如今還有不歷階梯。獨超物外者么。良久曰。出頭天外看。誰是個中人。
○上堂。阿剌剌。是甚麼。翻思當年破灶墮。杖子忽擊著。方知孤負我。以拄杖擊香臺一下曰。墮墮。
穹窿圓禪師
上堂。福臻不說禪。無事日高眠。有問祖師意。連擉兩三拳。大眾。且道為甚麼如此。不合惱亂山僧睡。
興化紹清禪師
上堂。祖宗門下。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。𩬊膚身體。弗敢毀傷。此魯仲尼之孝也。輪轉三界中。恩愛不能捨。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。現大神通。手擎金錫。掌拓龍盂。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。良久曰。興化今日不上天堂。不入地獄。于善法堂中。燈王座上。為母說法。以報劬勞。且道我母即今在甚麼處。乃曰。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。為甚麼卻煩諸人燒香。不見道東家人死。西家人助哀。以手捶胸曰。蒼天蒼天。
智海道平禪師
【現代漢語翻譯】 現代漢語譯本 加泥（地名）。如今還有不經歷階梯，直接超越世俗的人嗎？良久，（禪師）說：『到天外看看，誰是這裡面的人？』
（禪師）上堂說法。『阿剌剌，』是什麼？回想當年打破灶的時候，棍子忽然擊中（我），才知道辜負了自己。用拄杖擊香臺一下，說：『墮墮。』
穹窿圓禪師
（禪師）上堂說法。『福氣到了不說禪，無事的時候白天高臥。有人問什麼是祖師的意旨，就連打兩三拳。』大眾，且說為什麼這樣做？不要打擾山僧睡覺。
興化紹清禪師
（禪師）上堂說法。『祖師門下，佛法不存在。善法堂前，仁義不要說。』雖然如此，事情沒有絕對的。我聽說『可憐的父母，生我養我多麼辛勞，想要報答深恩，像昊天一樣無邊無際。』『連面板身體，都不敢毀壞損傷，』這是魯仲尼的孝道啊。『輪轉三界中，恩愛不能捨，捨棄恩愛進入無為，才是真正報恩的人。』所以我的大覺世尊（釋迦牟尼），在雪山苦行，在摩竭陀（古印度地名）成道，前往忉利天（佛教欲界六天之一），為母親說法，這是釋迦的孝道啊。得到大解脫，顯現大神通，手持金錫（錫杖），掌托龍盂（龍的食具），前往地獄之門，仔細尋找，看見他的慈母，悲泣無量，這是目連（釋迦摩尼十大弟子之一）的孝道啊。怎樣才是興化的孝道？良久，（禪師）說：『興化今天不上天堂，不下地獄，在善法堂中，燈王座上，為母親說法，來報答養育的辛勞。』且說我的母親現在在什麼地方？於是說：『我的母親生前積攢了善緣，不用問佛一定昇天。人間長壽古今少，九十春秋少一年。』下座。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？沒聽過『東家死了人，西家來幫忙哀悼』嗎？用手捶胸說：『蒼天啊蒼天。』
智海道平禪師
【English Translation】 English version Jiani (place name). Are there still those who do not go through the steps and directly transcend the mundane world? After a long pause, (the Chan master) said, 'Look beyond the heavens, who is the person within?'
(The Chan master) ascended the hall to preach. 'Arara,' what is it? Recalling the time when I broke the stove, the staff suddenly struck (me), only then did I realize I had let myself down. He struck the incense table once with his staff and said, 'Fall, fall.'
Chan Master Qionglong Yuan
(The Chan master) ascended the hall to preach. 'When fortune arrives, don't talk about Chan; when there's nothing to do, sleep soundly during the day. If someone asks about the meaning of the Patriarch, give them two or three punches.' Everyone, tell me, why do this? Don't disturb the mountain monk's sleep.
Chan Master Xinghua Shaoqing
(The Chan master) ascended the hall to preach. 'Under the Patriarch's gate, the Buddha-dharma does not exist. Before the Good Dharma Hall, benevolence and righteousness should not be spoken of.' Although this is so, things are not absolute. I have heard, 'Pitiful parents, giving birth to me and raising me with such hardship, wanting to repay their deep kindness, which is as boundless as the vast sky.' 'Even skin and body, I dare not damage or injure,' this is the filial piety of Lu Zhongni. 'Revolving in the three realms, affection cannot be abandoned; abandoning affection and entering non-action is truly repaying kindness.' Therefore, my Great Awakened World-Honored One (Sakyamuni), practiced asceticism in the Snow Mountains, attained enlightenment in Magadha (ancient Indian place name), and went to Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism) to preach the Dharma for his mother; this is Sakyamuni's filial piety. Having attained great liberation and manifested great supernatural powers, holding a golden staff in his hand and a dragon bowl in his palm, he went to the gate of hell, carefully searching, and saw his compassionate mother, weeping immeasurably; this is Maudgalyayana's (one of Sakyamuni's ten great disciples) filial piety. What is Xinghua's filial piety? After a long pause, (the Chan master) said, 'Xinghua today does not ascend to heaven, nor does he descend to hell; in the Good Dharma Hall, on the Lamp King's seat, he preaches the Dharma for his mother, to repay the hardship of raising me.' Tell me, where is my mother now? Then he said, 'My mother accumulated good karma in her lifetime, no need to ask the Buddha, she will surely ascend to heaven. Human longevity is rare in ancient and modern times, ninety autumns minus one year.' Descending from the seat. Please burn a stick of incense to help the mountain monk repay his filial piety. Since it is the mountain monk's mother, why trouble everyone to burn incense? Haven't you heard, 'When a family dies in the east, the family in the west helps to mourn'? He beat his chest with his hand and said, 'Heaven, oh heaven.'
Chan Master Zhihai Daoping
上堂。山僧不會佛法。為人總沒來由。或時半開半合。或時全放全收。還如萬人叢里冷地掉個石頭。忽然打著一個。方知觸處周流。
泐潭景祥禪師
僧問。如何是祖師西來意。師曰。十個指頭八個丫。師嘗叉手夜坐。如對大賓。初坐手與趺綴。至五鼓。必齊膺。因號祥叉手。
光孝慧蘭禪師
嘗以觸衣書七佛名。叢林稱為蘭布裈。有擬草菴歌。具載普燈錄。
東林遵禪師
上堂。十五日已前。放過一著。十五日已后。未可商量。正當十五日。試道一句看。良久曰。山色翠秾春雨歇。柏庭香擁木蘭開。
潭州東明遷禪師
晚居溈山。真如庵忠道者高其風。每扣之。一日閱首楞嚴次。忠問。如我按指。海印發光。佛意如何。師曰。釋迦老子好與二十棒。曰為甚麼如此。師曰。用按指作么。曰汝暫舉心。塵勞先起。又作么生。師曰。亦是海印發光。
慶善能禪師
上堂。事不獲已。與諸人葛藤。一切眾生。祇為心塵未脫。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。截斷聖凡途路。到這裡方有少許相應。直饒如是。衲僧分上。未為奇特。何故如此。才有是非。紛然失
【現代漢語翻譯】 現代漢語譯本 泐潭景祥禪師（生卒年不詳）上堂說法：我這個和尚不懂什麼佛法，為人處世總是沒有來由。有時候半開半合，有時候全放全收。就像在萬人叢中冷不丁地扔一塊石頭，忽然打著了一個人，才知道佛法觸處周流，無所不在。
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正用意）？』景祥禪師回答說：『十個指頭八個丫（指紋）。』景祥禪師常常叉著手在夜晚靜坐，就像面對重要的客人一樣。剛開始打坐時，手與跏趺坐的雙腿相接，到五更時分，必定將手齊于胸前。因此，人們稱他為『祥叉手』。
光孝慧蘭禪師（生卒年不詳）
慧蘭禪師曾經用觸衣書寫七佛（Seven Buddhas of Antiquity）的名號，叢林中人稱之為『蘭布裈』。他有擬草菴歌，詳細記載在《普燈錄》中。
東林遵禪師（生卒年不詳）
東林遵禪師上堂說法：十五日（指農曆）以前，放過一著（指已經過去了）。十五日以後，還不可商量（指未來還未到來）。正在十五日這一天，試著說一句看看。』停頓了很久，他說：『山色翠綠，春雨停歇，柏樹庭院香氣環繞，木蘭花盛開。』
潭州東明遷禪師（生卒年不詳）
東明遷禪師晚年居住在溈山（Mount Wei）的真如庵。忠道者非常敬佩他的風範，經常向他請教。有一天，忠道者在閱讀《首楞嚴經》時，問道：『如果我按指，海印發光（按指時，海印三昧便會發光，比喻佛法的力量），佛的意思是什麼？』東明遷禪師說：『釋迦老子（Sakyamuni Buddha）應該挨二十棒。』忠道者問：『為什麼這樣說？』東明遷禪師說：『用按指做什麼？』忠道者說：『你稍微動一下心念，塵勞（worldly troubles）就先產生了，又該怎麼辦？』東明遷禪師說：『這也是海印發光。』
慶善能禪師（生卒年不詳）
慶善能禪師上堂說法：『事不獲已，與諸位葛藤（entanglement，指不得不與大家糾纏于言語辯論）。一切眾生，只因爲心塵（dust of the mind）未脫，情量（emotional measurement）不除，見色聞聲，隨波逐浪，流轉於三界（Three Realms），沉沒於四生（Four kinds of birth）。導致正見（right view）不明，觸處成滯（stagnation）。如果能做到是非齊泯，善惡都忘，坐斷報化佛（Reward body and Transformation body of Buddha）的頭，截斷聖凡（saints and ordinary people）的道路，到這裡才稍微有些相應。即使這樣，在衲僧（monk）的份上，也不算奇特。為什麼這樣說呢？只要有是非，就會紛然失措。』
English version Zen Master Jingxiang of Letan (dates unknown) gave a Dharma talk: 'This monk doesn't understand Buddhism. My way of dealing with people is always without rhyme or reason. Sometimes it's half-open and half-closed, sometimes it's fully released and fully retracted. It's like throwing a stone in a crowd of ten thousand people, suddenly hitting someone, and then realizing that the Dharma flows everywhere and is omnipresent.'
A monk asked: 'What is Bodhidharma's intention in coming from the West?' Zen Master Jingxiang replied: 'Ten fingers, eight fingerprints.' Zen Master Jingxiang often sat in meditation with his hands clasped at night, as if facing an important guest. At the beginning of meditation, his hands would touch his crossed legs, and by the fifth watch, he would always bring his hands together at his chest. Therefore, people called him 'Clasping-Hands Xiang'.
Zen Master Huilan of Guangxiao (dates unknown)
Zen Master Huilan once used clothing to write the names of the Seven Buddhas of Antiquity, and the monastic community called it 'Lan's Cloth Pants'. He had a song imitating Thatched Hut Song, which is recorded in detail in the Extensive Lamp Records.
Zen Master Zun of Donglin (dates unknown)
Zen Master Zun of Donglin gave a Dharma talk: 'Before the fifteenth day (of the lunar month), let go of one move (referring to what has passed). After the fifteenth day, it is not yet negotiable (referring to the future that has not yet arrived). On the fifteenth day itself, try to say a word and see.' After a long pause, he said: 'The mountain colors are verdant, the spring rain has stopped, the cypress courtyard is surrounded by fragrance, and the magnolia flowers are in full bloom.'
Zen Master Qian of Dongming in Tanzhou (dates unknown)
Zen Master Qian of Dongming lived in the Zhenru Hermitage on Mount Wei in his later years. The lay practitioner Zhong admired his demeanor and often asked him for guidance. One day, while reading the Surangama Sutra, Zhong asked: 'If I press my finger, the Samadhi of the ocean seal emits light (meaning the power of the Dharma), what is the Buddha's intention?' Zen Master Qian of Dongming said: 'Sakyamuni Buddha should be given twenty blows with a stick.' Zhong asked: 'Why do you say that?' Zen Master Qian of Dongming said: 'What is the use of pressing your finger?' Zhong said: 'If you slightly move your mind, worldly troubles will arise first, what should be done?' Zen Master Qian of Dongming said: 'That is also the Samadhi of the ocean seal emitting light.'
Zen Master Neng of Qingshan (dates unknown)
Zen Master Neng of Qingshan gave a Dharma talk: 'It is unavoidable that I am entangled with you all (referring to being entangled in verbal debates). All sentient beings, only because the dust of the mind has not been removed, emotional measurement has not been eliminated, seeing forms and hearing sounds, following the waves, transmigrating in the Three Realms, and sinking in the Four kinds of birth. This leads to the right view being unclear, and stagnation occurring everywhere. If one can achieve the annihilation of right and wrong, forgetting both good and evil, cutting off the heads of the Reward body and Transformation body of Buddha, and severing the path of saints and ordinary people, then there will be some correspondence here. Even so, for a monk, it is not particularly special. Why do I say this? As long as there is right and wrong, there will be confusion and loss.'
【English Translation】 English version Zen Master Jingxiang of Letan (dates unknown) gave a Dharma talk: 'This monk doesn't understand Buddhism. My way of dealing with people is always without rhyme or reason. Sometimes it's half-open and half-closed, sometimes it's fully released and fully retracted. It's like throwing a stone in a crowd of ten thousand people, suddenly hitting someone, and then realizing that the Dharma flows everywhere and is omnipresent.'
A monk asked: 'What is Bodhidharma's intention in coming from the West?' Zen Master Jingxiang replied: 'Ten fingers, eight fingerprints.' Zen Master Jingxiang often sat in meditation with his hands clasped at night, as if facing an important guest. At the beginning of meditation, his hands would touch his crossed legs, and by the fifth watch, he would always bring his hands together at his chest. Therefore, people called him 'Clasping-Hands Xiang'.
Zen Master Huilan of Guangxiao (dates unknown)
Zen Master Huilan once used clothing to write the names of the Seven Buddhas of Antiquity, and the monastic community called it 'Lan's Cloth Pants'. He had a song imitating Thatched Hut Song, which is recorded in detail in the Extensive Lamp Records.
Zen Master Zun of Donglin (dates unknown)
Zen Master Zun of Donglin gave a Dharma talk: 'Before the fifteenth day (of the lunar month), let go of one move (referring to what has passed). After the fifteenth day, it is not yet negotiable (referring to the future that has not yet arrived). On the fifteenth day itself, try to say a word and see.' After a long pause, he said: 'The mountain colors are verdant, the spring rain has stopped, the cypress courtyard is surrounded by fragrance, and the magnolia flowers are in full bloom.'
Zen Master Qian of Dongming in Tanzhou (dates unknown)
Zen Master Qian of Dongming lived in the Zhenru Hermitage on Mount Wei in his later years. The lay practitioner Zhong admired his demeanor and often asked him for guidance. One day, while reading the Surangama Sutra, Zhong asked: 'If I press my finger, the Samadhi of the ocean seal emits light (meaning the power of the Dharma), what is the Buddha's intention?' Zen Master Qian of Dongming said: 'Sakyamuni Buddha should be given twenty blows with a stick.' Zhong asked: 'Why do you say that?' Zen Master Qian of Dongming said: 'What is the use of pressing your finger?' Zhong said: 'If you slightly move your mind, worldly troubles will arise first, what should be done?' Zen Master Qian of Dongming said: 'That is also the Samadhi of the ocean seal emitting light.'
Zen Master Neng of Qingshan (dates unknown)
Zen Master Neng of Qingshan gave a Dharma talk: 'It is unavoidable that I am entangled with you all (referring to being entangled in verbal debates). All sentient beings, only because the dust of the mind has not been removed, emotional measurement has not been eliminated, seeing forms and hearing sounds, following the waves, transmigrating in the Three Realms, and sinking in the Four kinds of birth. This leads to the right view being unclear, and stagnation occurring everywhere. If one can achieve the annihilation of right and wrong, forgetting both good and evil, cutting off the heads of the Reward body and Transformation body of Buddha, and severing the path of saints and ordinary people, then there will be some correspondence here. Even so, for a monk, it is not particularly special. Why do I say this? As long as there is right and wrong, there will be confusion and loss.'
心。咄。
慶善隆禪師
上堂。花蔟蔟。錦蔟蔟。鹽醬年來事事足。留得南泉打破鍋。分付沙彌煮晨粥。晨粥一任諸人吃。洗缽盂一句作么生會。多少人疑著。
凈因蹣庵繼成禪師
上堂。茫茫儘是覓佛漢。舉世難尋真道人。棒喝交馳成藥忌。了亡藥忌未天真。
○上堂。鼻里音聲耳里香。眼中鹹淡舌玄黃。意能覺觸身份別。冰室如春九夏涼。如斯見得。方知男子身中入定時。女子身中從定出。葵花隨日轉。犀紋玩月生。香楓化老人。螟𧕅成蜾蠃。若也不知。苦哉佛陀耶。許你具隻眼。
○師同圓悟。法真慈受。並十大法師。禪講千僧。赴太尉陳公良𢏺府齋。時 徽宗皇帝。私幸觀之。太師魯國公亦與焉。有善華嚴者。乃賢首宗之義虎也。對眾問諸禪曰。吾佛設教。自小乘至於圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。嘗聞禪宗一喝。能轉凡成聖。則與諸經論似相違背。今一喝若能入吾宗五教。是為正說。若不能入。是為邪說。諸禪視師。師曰。如法師所問。不足三大禪師之酬。凈因小長老。可以使法師無惑也。師召善。善應諾。師曰。法師所謂愚法小乘教者。乃有義也。大乘始教者。乃空義也。大乘終教者。乃不有不空義也。大乘頓教者。乃即有即空義也。一乘
【現代漢語翻譯】 現代漢語譯本：心。咄。
慶善隆禪師
上堂：花一簇簇，錦一簇簇，有了鹽和醬，年年事事都滿足。留下了南泉禪師打破的鍋，分給沙彌煮早晨的粥。早晨的粥任憑大家吃，那麼，『洗缽盂』這句話該如何理解呢？ 很多人都疑惑不解。
凈因蹣庵繼成禪師
上堂：茫茫人海，到處都是尋找佛的人，舉世難尋真正的得道之人。棒喝交加，反而成了藥的禁忌，明白了藥的禁忌，還算不得真正天真。
上堂：鼻子聞到聲音，耳朵聞到香味，眼睛嚐到鹹味和淡味，舌頭嚐到玄妙和黃色。意識能夠覺察到觸覺，身體能夠分辨。身處冰室卻像春天一樣溫暖，即使在盛夏也感到涼爽。如果能夠這樣領悟，才知道男子身中可以入定，女子身中可以從定中出來。葵花隨著太陽轉動，犀牛的紋理在賞玩月亮時顯現。香楓樹變化成老人，螟蛉變成蜾蠃。如果不知道這些，真是可悲啊，佛陀耶（Buddha）。允許你具有一隻慧眼。
禪師與圓悟禪師、法真禪師、慈受禪師，以及十大法師，還有上千僧人，一同應邀前往太尉陳公良弼的府邸應齋。當時徽宗皇帝（1100-1126在位）私下前往觀看。太師魯國公也一同前往。有一位精通華嚴宗的人，是賢首宗的義虎，當衆問各位禪師：『我佛設立教法，從小乘到圓頓乘，掃除空和有，獨自證悟真常，然後以萬德莊嚴，才稱為佛。我曾聽說禪宗一喝，能夠使凡人轉變為聖人，這與諸經論似乎相互違背。現在如果一喝能夠融入我宗的五教，就是正說，如果不能融入，就是邪說。』各位禪師看著凈因蹣庵繼成禪師，禪師說：『像法師所問的，不足以讓三大禪師來回答，凈因小長老，可以使法師不再疑惑。』禪師叫善華嚴者，善華嚴者應答。禪師說：『法師所說的愚法小乘教，是有義；大乘始教，是空義；大乘終教，是不有不空義；大乘頓教，是即有即空義；一乘
【English Translation】 English version: Heart. Hē!
Chan Master Qingshan Long
Ascending the hall: Flowers cluster, brocades cluster. With salt and sauce, year after year, everything is sufficient. Retaining Nanquan's (Nanquan Puyuan, 748-835) broken pot, assigning the novice to cook morning porridge. The morning porridge is for everyone to eat as they please. How should one understand the phrase 'washing the alms bowl'? Many people are in doubt.
Chan Master Jiyun Jicheng of Jingyin Pan'an
Ascending the hall: Vast and boundless, everywhere are those seeking the Buddha, but it's hard to find a true Daoist in the world. The exchange of blows and shouts becomes a medicinal taboo. Understanding the medicinal taboo is not yet true innocence.
Ascending the hall: The nose smells sound, the ear smells fragrance, the eyes taste saltiness and blandness, the tongue tastes mystery and yellow. The mind can perceive touch, the body can differentiate. Being in an ice room is like the warmth of spring, even in the height of summer, it feels cool. If you can see it this way, then you know that a man can enter samadhi in his body, and a woman can emerge from samadhi in her body. The sunflower turns with the sun, the rhinoceros markings appear when admiring the moon. The fragrant maple transforms into an old man, the larva transforms into a wasp. If you don't know these things, alas, Buddha (Buddha)!. I grant you to have one eye of wisdom.
The Master, along with Chan Master Yuanwu, Chan Master Fazhen, Chan Master Cishou, and ten Dharma Masters, as well as a thousand monks, were invited to the residence of Grand Commandant Chen Gong Liangbi for a vegetarian feast. At that time, Emperor Huizong (reigned 1100-1126) secretly went to observe. Grand Tutor Duke of Lu also went along. There was a person well-versed in the Huayan school, a 'tiger' of the Xianshou school, who asked the Chan masters in front of the crowd: 'Our Buddha established teachings, from the Hinayana to the Perfect and Sudden, sweeping away emptiness and existence, solely realizing True Permanence, and then adorning with myriad virtues, only then is one called a Buddha. I have heard that a shout in Chan can transform a mortal into a sage, which seems to contradict the sutras and treatises. Now, if a shout can enter my school's five teachings, it is a correct teaching; if it cannot enter, it is a heretical teaching.' The Chan masters looked at Chan Master Jiyun Jicheng of Jingyin Pan'an, and the Chan Master said: 'What the Dharma Master asks is not worthy of the three great Chan Masters to answer. The young elder of Jingyin can make the Dharma Master free from doubt.' The Chan Master called to the Huayan expert, who responded. The Chan Master said: 'What the Dharma Master calls the ignorant Hinayana teaching is the meaning of existence; the initial Mahayana teaching is the meaning of emptiness; the final Mahayana teaching is the meaning of neither existence nor emptiness; the sudden Mahayana teaching is the meaning of both existence and emptiness; the One Vehicle
圓教者。乃不有而有。不空而空(或作空而不有有而不空)義也。如我一喝。非唯能入五教。至於工巧技藝。諸子百家。悉皆能入。師震聲喝一喝。問善曰。聞么。曰聞。師曰。汝既聞。此一喝是有。能入小乘教。須臾又問善曰。聞么。曰不聞。師曰。汝既不聞。適來一喝是無。能入始教。遂顧善曰。我初一喝。汝既道有。喝久聲消。汝複道無。道無則元初實有。道有則而今實無。不有不無。能入終教。我有一喝之時。有非是有。因無故有。無一喝之時。無非是無。因無故無。即有即無。能入頓教。須知我此一喝。不作一喝用。有無不及。情解俱忘。道有之時。纖塵不立。道無之時。橫遍虛空。即此一喝。入百千萬億喝。百千萬億喝。入此一喝。是故能入圓教。善乃起再拜。師復謂曰。非唯一喝為然。乃至一語一默。一動一靜。從古至今。十方虛空。萬象森羅。六趣四生。三世諸佛。一切聖賢。八萬四千法門。百千三昧。無量妙義。契理契機。與天地萬物一體。謂之法身。三界唯心。萬法唯識。四時八節。陰陽一致。謂之法性。是故華嚴經云。法性遍在一切處。有相無相。一聲一色。全在一塵中含四義。事理無邊。周遍無餘。參而不雜。混而不一。於此一喝中。皆悉具足。猶是建化門庭。隨機方便。謂之小歇場。未至
【現代漢語翻譯】 現代漢語譯本 圓教，指的是非有而有，非空而空的道理（或者說是空而不有，有而不空）。例如我這一聲喝，不僅能融入五教（五種佛教教義），甚至連工巧技藝、諸子百家，都能融入其中。 智威禪師震聲一喝，問善（弟子名）說：『聽見了嗎？』 善回答：『聽見了。』 智威禪師說：『你既然聽見了，這一喝就是「有」，能融入小乘教（佛教教義之一）。』 過了一會兒，又問善說：『聽見了嗎？』 善回答：『沒聽見。』 智威禪師說：『你既然沒聽見，剛才那一喝就是「無」，能融入始教（佛教教義之一）。』 於是看著善說：『我最初一喝，你既然說「有」，喝聲久了消散，你又說「無」。說「無」則原本確實是「有」，說「有」則現在確實是「無」。不有不無，能融入終教（佛教教義之一）。我有一喝的時候，「有」並非真「有」，因為從「無」而生「有」；沒有一喝的時候，「無」並非真「無」，因為從「有」而生「無」。即有即無，能融入頓教（佛教教義之一）。要知道我這一喝，不是當作一喝來用，超越了「有」和「無」，情感和理解都忘卻。說「有」的時候，一絲塵埃都不存在；說「無」的時候，橫向遍佈整個虛空。即是這一喝，融入百千萬億喝；百千萬億喝，融入這一喝。』 因此能融入圓教（佛教教義之一）。 善於是起身再次拜謝。 智威禪師又說：『不僅僅是一喝如此，乃至一語一默，一動一靜，從古至今，十方虛空，萬象森羅，六趣四生，三世諸佛，一切聖賢，八萬四千法門，百千三昧（佛教禪定），無量妙義，契合真理，契合根機，與天地萬物成為一體，這叫做法身（佛的化身）。三界唯心，萬法唯識，四時八節，陰陽一致，這叫做法性（佛的本性）。』 所以《華嚴經》說：『法性遍在一切處，有相無相，一聲一色，完全在一粒微塵中包含四種意義，事理無邊，周遍無餘，參合而不雜亂，混合而不相同，於此一喝中，全都具備。』 這仍然是建立教化之門，隨機應變，叫做小歇場，尚未到達
【English Translation】 English version The Perfect Teaching (圓教, Yuán Jiào) refers to the principle of 'not being existent yet existent, not being empty yet empty' (or 'empty yet not existent, existent yet not empty'). For example, my single shout can not only enter the Five Teachings (五教, Wǔ Jiào, five types of Buddhist teachings), but also all kinds of craftsmanship, various schools of thought. Master Zhiwei (智威, Zhì Wēi) shouted loudly and asked Shan (善, Shàn, disciple's name): 'Did you hear it?' Shan replied: 'I heard it.' Master Zhiwei said: 'Since you heard it, this shout is 'existent' and can enter the Hinayana Teaching (小乘教, Xiǎo Chéng Jiào, one of the Buddhist teachings).' After a while, he asked Shan again: 'Did you hear it?' Shan replied: 'I didn't hear it.' Master Zhiwei said: 'Since you didn't hear it, that shout just now is 'non-existent' and can enter the Initial Teaching (始教, Shǐ Jiào, one of the Buddhist teachings).' Then he looked at Shan and said: 'When I first shouted, you said it was 'existent'; when the shout faded away, you said it was 'non-existent'. Saying 'non-existent' means it was originally 'existent'; saying 'existent' means it is now 'non-existent'. Neither existent nor non-existent, it can enter the Final Teaching (終教, Zhōng Jiào, one of the Buddhist teachings). When I shout, the 'existence' is not truly 'existent', because it arises from 'non-existence'; when there is no shout, the 'non-existence' is not truly 'non-existent', because it arises from 'existence'. Being both existent and non-existent, it can enter the Sudden Teaching (頓教, Dùn Jiào, one of the Buddhist teachings).' You should know that my shout is not used as a single shout, it transcends 'existence' and 'non-existence', emotions and understanding are forgotten. When saying 'existent', not a single speck of dust exists; when saying 'non-existent', it horizontally pervades the entire void. This single shout enters hundreds of thousands of millions of shouts; hundreds of thousands of millions of shouts enter this single shout.' Therefore, it can enter the Perfect Teaching (圓教, Yuán Jiào, one of the Buddhist teachings). Shan then stood up and bowed again. Master Zhiwei further said: 'It's not just a single shout that is like this, but even a single word, a single silence, a single movement, a single stillness, from ancient times to the present, the ten directions of void, the myriad phenomena, the six realms of existence, the four types of birth, the Buddhas of the three times, all the sages and saints, the eighty-four thousand Dharma gates, the hundreds of thousands of Samadhis (三昧, Sānmèi, Buddhist meditation), the immeasurable wonderful meanings, accord with the truth, accord with the potential, becoming one with heaven, earth, and all things, this is called Dharmakaya (法身, Fǎshēn, the body of the Buddha). The three realms are only mind, all phenomena are only consciousness, the four seasons and eight festivals, the yin and yang are in harmony, this is called Dharmata (法性, Fǎxìng, the nature of the Dharma).' Therefore, the Avatamsaka Sutra (華嚴經, Huāyán Jīng) says: 'Dharmata pervades everywhere, with form and without form, a single sound and a single color, completely containing four meanings in a single dust particle, the principles are boundless, completely pervasive without remainder, participating without being mixed, mixing without being the same, all are fully present in this single shout.' This is still establishing the gate of teaching, adapting to circumstances, called a small resting place, not yet arrived
寶所。殊不知吾祖宗門下。以心傳心。以法印法。不立文字。見性成佛。有千聖不傳底。向上一路在。善又問曰。如何是向上一路。師曰。汝且向下會取。善曰。如何是寶所。師曰。非汝境界。善曰。望師慈悲。師曰。任從滄海變。終不為君通。善膠口而退。聞者靡不嘆仰。皇帝顧謂近臣曰。禪宗玄妙。深極如此。凈因才辨。亦罕有也。近臣奏曰。此宗師之緒餘也。
開福哲禪師
上堂。山僧有三印。更無增減剩。覿面便相呈。能轉凡成聖。諸人還知么。若也未知。不免重重注破。一印印空。日月星辰列下風。一印印泥。頭頭物物顯真機。一印印水。捩轉魚龍頭作尾。三印分明體一同。看來非赤又非紅。互換高低如不薦。青山依舊白雲中。
鴻福升禪師
上堂。諸人恁么上來。墮在見聞覺知。恁么下去。落在動靜施為。若也不去不來。正是鬼窟活計。如何道得出身底句。若也道得。則分付拄杖子。若道不得。依而行之。卓拄杖下座。
萬壽素禪師
一日有僧來作禮。師問甚處來。曰和尚合知某來處。師曰。湖南擔屎漢。江西刈禾客。曰和尚真人天眼目。某在大溈充園頭。東林作藏主。師打三棒。喝出。
香山淵禪師
上堂。酒市魚行。頭頭寶所。鴉鳴鵲噪。一一妙
【現代漢語翻譯】 現代漢語譯本 寶所（珍寶所在之處）。殊不知我祖師門下，以心傳心，以法印證法，不立文字，見性成佛，有千聖也不傳授的向上之路存在。善又問道：『如何是向上之路？』 師父說：『你且向下體會領悟。』 善問：『如何是寶所（珍寶所在之處）？』 師父說：『非你境界所能理解。』 善說：『望師父慈悲開示。』 師父說：『任憑滄海變為桑田，終究不會為你開通。』 善啞口無言退下。聽聞者無不讚嘆仰慕。皇帝顧謂近臣說：『禪宗玄妙，深奧至此。凈因的才辯，也少有啊。』 近臣奏曰：『這都是宗師的緒餘啊。』
開福哲禪師
上堂說法。山僧有三印，更無增減剩餘。覿面便相呈，能轉凡成聖。諸位還知道嗎？如果還不知道，不免要重重註釋剖析。一印印空，日月星辰都列于下風。一印印泥，頭頭物物都顯現真機。一印印水，倒轉魚頭使它變成尾。三印分明體性相同，看來非紅又非赤。互相轉換高低如果不領會，青山依舊在白雲之中。
鴻福升禪師
上堂說法。諸位這樣上來，墮在見聞覺知中。這樣下去，落在動靜施為中。如果也不去也不來，正是鬼窟里的活計。如何說得出超脫之句？如果說得出，就分付拄杖子。如果說不出，就依此而行。』說完卓拄杖下座。
萬壽素禪師
一日有僧人來作禮。師父問：『從哪裡來？』 僧人說：『和尚應該知道我從哪裡來。』 師父說：『湖南挑糞漢，江西割禾客。』 僧人說：『和尚真是天眼目。我在大溈（地名）充當園頭，在東林（地名）作藏主。』 師父打三棒，喝令出去。
香山淵禪師
上堂說法。酒市魚行，處處都是寶所（珍寶所在之處）。鴉鳴鵲噪，一一都是妙諦。
【English Translation】 English version 'Bao Suo' (Treasure Place). Little do they know that within my ancestral lineage, there is mind-to-mind transmission, Dharma seals confirming Dharma, without reliance on words, seeing one's nature and becoming a Buddha. There exists a path upwards that even a thousand sages would not transmit. Shan then asked: 'What is the path upwards?' The master said: 'You should try to understand it downwards.' Shan asked: 'What is 'Bao Suo' (Treasure Place)?' The master said: 'It is not a realm you can comprehend.' Shan said: 'I hope the master will show compassion and enlighten me.' The master said: 'Let the vast sea change, I will never open it for you.' Shan was speechless and retreated. Those who heard it all sighed in admiration. The emperor turned to his close ministers and said: 'The profundity of Zen is so deep. Jing Yin's eloquence is also rare.' The close minister replied: 'These are all the remnants of the masters.'
Chan Master Kaifu Zhe
Ascending the hall. This mountain monk has three seals, with nothing to add or subtract. I present them face to face, capable of transforming the ordinary into the sacred. Do you all know them? If you do not know, I must annotate and dissect them thoroughly. One seal seals the void, the sun, moon, and stars are all humbled. One seal seals the mud, every object manifests the true mechanism. One seal seals the water, reversing the fish's head to make it the tail. The three seals are distinctly of the same essence, appearing neither red nor scarlet. If you do not comprehend the interchange of high and low, the green mountains remain in the white clouds.
Chan Master Hongfu Sheng
Ascending the hall. If you come up like this, you fall into seeing, hearing, feeling, and knowing. If you go down like this, you fall into movement and action. If you neither go nor come, it is precisely the livelihood of the ghost cave. How can you speak the phrase of transcendence? If you can speak it, then entrust the staff. If you cannot speak it, then act accordingly.' He struck the staff and descended from the seat.
Chan Master Wanshou Su
One day, a monk came to pay respects. The master asked: 'Where do you come from?' The monk said: 'The abbot should know where I come from.' The master said: 'A Hunan (place name) dung carrier, a Jiangxi (place name) rice cutter.' The monk said: 'The abbot is truly the eye of heaven. I serve as the gardener at Dawei (place name) and the librarian at Donglin (place name).' The master struck him three times and shouted him out.
Chan Master Xiangshan Yuan
Ascending the hall. The wine market and fish market, everywhere is 'Bao Suo' (Treasure Place). The crow's cry and magpie's chatter, each and every one is a subtle truth.
音。卓拄杖曰。且道這個是何佛事。狼籍不少。
寶峰景淳知藏
往依泐潭。入室次。潭問。陜府鐵牛重多少。師叉手近前曰。且道重多少。潭曰。尾在黃河北。頭枕黃河南。善財無鼻孔。依舊向南參。師擬議。潭便打。忽頓徹。巾侍有年。竟隱居林壑。嘗作偈曰。怕寒懶剃髼鬆𩬊。愛暖頻添榾柮柴。破衲伽黎撩亂搭。誰能勞力強安排。
蘆山法真禪師
上堂。欲明向上事。須具頂門眼。若具頂門眼。始契出家心。既契出家心。常具頂門眼。要會頂門眼么。四京人著衣吃飯。兩浙人飽暖自如。通玄峰頂香風清。花發蟠桃三四株。
冶父道川禪師
上堂。舉雪峰一日登座。拈拄杖東覷曰。東邊底。又西覷曰。西邊底。諸人還知么。擲下拄杖曰。向這裡會取。師曰。東邊覷了復西觀。拄杖重重話歲寒。帶雨一枝華落盡。不煩公子倚欄干。
(會元十二卷終)
禪宗正脈卷第六
音釋
𡎺(側六切搗也刺也) 捋(力括切) 褫(音植) 糶(音糶) 嗄(所訝切聲破也) 趯(他歷切跳踴也) 饡(子旦切以羹澆飯也) 餿(色求切飯壞也) 獾貉(上火丸切野豚也下莫格切蠻〡也) 漪(于宜切) 翟*支 沔(彌善切水出也)
【現代漢語翻譯】 音。卓拄杖曰：『且道這個是何佛事，狼籍不少。』
寶峰景淳知藏
往依泐潭。入室次，潭問：『陜府鐵牛重多少？』師叉手近前曰：『且道重多少？』潭曰：『尾在黃河北，頭枕黃河南，善財無鼻孔，依舊向南參。』師擬議，潭便打。忽頓徹。巾侍有年，竟隱居林壑。嘗作偈曰：『怕寒懶剃鬞松𩬊，愛暖頻添榾柮柴。破衲伽黎撩亂搭，誰能勞力強安排。』
蘆山法真禪師
上堂。欲明向上事，須具頂門眼。若具頂門眼，始契出家心。既契出家心，常具頂門眼。要會頂門眼么？四京人著衣吃飯，兩浙人飽暖自如。通玄峰頂香風清，花發蟠桃三四株。
冶父道川禪師
上堂。舉雪峰一日登座，拈拄杖東覷曰：『東邊底？』又西覷曰：『西邊底？』諸人還知么？擲下拄杖曰：『向這裡會取。』師曰：『東邊覷了復西觀，拄杖重重話歲寒。帶雨一枝華落盡，不煩公子倚欄干。』
（會元十二卷終）
禪宗正脈卷第六
音釋
𡎺(側六切搗也刺也) 捋(力括切) 褫(音植) 糶(音糶) 嗄(所訝切聲破也) 趯(他歷切跳踴也) 饡(子旦切以羹澆飯也) 餿(色求切飯壞也) 獾貉(上火丸切野豚也下莫格切蠻〡也) 漪(于宜切) 翟*支 沔(彌善切水出也)
【English Translation】 Sound. The master struck his staff and said, 'Tell me, what kind of Buddhist affair is this? It's quite a mess.'
Zhi Zang, Jingchun of Baofeng
Went to rely on Letan. During an interview, Letan asked, 'How much does the iron ox of Shan Prefecture weigh?' The master crossed his hands and stepped forward, saying, 'Tell me, how much does it weigh?' Letan said, 'Its tail is north of the Yellow River, its head rests south of the Yellow River. Shancai (Sudhana) has no nostrils, yet he still goes south to seek guidance.' The master hesitated, and Letan struck him. Suddenly, he had a thorough awakening. After serving as an attendant for many years, he eventually retired to the forests and valleys. He once composed a verse: 'Afraid of the cold, I'm too lazy to shave my disheveled hair; loving warmth, I frequently add firewood to the stove. My tattered kasaya (袈裟) is haphazardly draped; who would bother to arrange it neatly?'
Zen Master Fazhen of Lushan
Ascended the hall. 'To understand the matter of upward striving, one must possess the eye on the crown of the head. If one possesses the eye on the crown of the head, one begins to accord with the mind of renunciation. Having accorded with the mind of renunciation, one constantly possesses the eye on the crown of the head. Do you want to understand the eye on the crown of the head? The people of the four capitals wear clothes and eat food; the people of Liangzhe (Zhejiang) are warm and well-fed. On the peak of Tongxuan, the fragrant breeze is clear; peach blossoms bloom, three or four trees.'
Zen Master Daochuan of Ye Fu
Ascended the hall. 'Once, Xuefeng (Hsueh-feng I-ts'un) ascended the seat, picked up his staff, and looked east, saying, 'What about the east side?' Then he looked west, saying, 'What about the west side?' Do you all know? He threw down his staff and said, 'Understand it here.' The master said, 'Having looked east, he then looked west; the staff speaks heavily of the cold season. A branch of flowers falls completely in the rain, not requiring the noble to lean on the railing.'
(End of Volume 12 of Hui Yuan)
The Orthodox Lineage of Zen, Volume 6
Pronunciation and Explanation
𡎺 (cè liù qiē dǎo yě cì yě - to pound, to stab) 捋 (lì kuò qiē) 褫 (yīn zhí) 糶 (yīn tiào) 嗄 (suǒ yà qiē shēng pò yě - hoarse voice) 趯 (tā lì qiē tiào yǒng yě - to jump) 饡 (zǐ dàn qiē yǐ gēng jiāo fàn yě - to pour soup over rice) 餿 (sè qiú qiē fàn huài yě - spoiled rice) 獾貉 (shàng huǒ wán qiē yě tún yě - badger, xià mò gé qiē mán 〡 yě - raccoon dog) 漪 (yú yí qiē) [翟*支] (chǒu jiǎo qiē 〡 chù yě) 沔 (miǎn shàn qiē shuǐ chū yě - water flowing out)
墼(居的切未燒也) 岌(魚及切山高貌) 䰂(且代切帶幓頭) 箍(古胡切篾束物也) 搘(仄加切助也) 揕(知鴆切右手〡其胸襟也) 擉(初角切指也) 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第七
青原曹洞宗
洞山良價禪師
幼歲從師。念般若心經。至無眼耳鼻舌身意處。忽以手捫面。問師曰。某甲有眼耳鼻舌等。何故經言無。其師駭然異之曰。吾非汝師。即指往五泄山。禮默禪師披剃。年二十二。詣嵩山具戒。
【頌】首謁南泉。值馬祖諱辰修齋。泉問眾曰。來日設馬祖齋。未審馬祖還來否。眾皆無對。師出對曰。待有伴即來。泉曰。此子雖後生。甚堪雕琢。師曰。和尚莫壓良為賤。
【頌】次參溈山。問曰。頃聞南陽忠國師。有無情說法話。某甲未究其微。溈曰。阇黎莫記得么。師曰記得。溈曰。汝試舉一遍看。師遂舉僧問。如何是古佛心。國師曰。墻壁瓦礫是。僧曰。墻壁瓦礫豈不是無情。國師曰是。僧曰。還解說法否。國師曰。常說。熾然說。無間歇。僧曰。某甲為甚麼不聞。國師曰。汝自不聞。不可妨他聞者也。僧曰。未審甚麼人得聞。國師曰。諸聖得聞。僧曰。和尚還聞否。國師曰。我不聞。僧曰。和尚既不聞。爭知
【現代漢語翻譯】 現代漢語譯本 墼（jī，未燒的土坯）岌（jí，山高的樣子）䰂（chài，帶幞頭的樣子）箍（gū，用篾條捆束東西）搘（zhī，支撐，幫助）揕（zhèn，用右手捶打胸襟）擉（chù，指點） 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第七
青原曹洞宗
洞山良價禪師
年幼時跟隨老師。唸誦《般若心經》，唸到『無眼耳鼻舌身意』時，忽然用手摸自己的臉，問老師說：『我明明有眼耳鼻舌等，為什麼經書上說沒有？』他的老師非常驚訝，認為他與衆不同，說：『我不是你的老師。』於是指引他前往五泄山，拜默禪師剃度。二十二歲時，前往嵩山受具足戒。
【頌】初次拜訪南泉普愿禪師，正趕上南泉禪師為馬祖道一禪師的忌日設齋。南泉禪師問大眾說：『明天要為馬祖禪師設齋，不知馬祖禪師還會來嗎？』大家都回答不上來。洞山禪師站出來回答說：『等待有伴就來。』南泉禪師說：『這孩子雖然年輕，卻很值得雕琢。』洞山禪師說：『和尚不要把良善之人當作賤人看待。』
【頌】之後參訪溈山靈佑禪師，問道：『近來聽說南陽慧忠國師有無情說法的話，我還沒有領悟其中的奧妙。』溈山禪師說：『你還記得嗎？』洞山禪師說：『記得。』溈山禪師說：『你試著舉一遍看看。』洞山禪師於是舉例說，有僧人問：『什麼是古佛心？』慧忠國師說：『墻壁瓦礫就是。』僧人說：『墻壁瓦礫難道不是無情之物嗎？』慧忠國師說是。僧人說：『還能夠說法嗎？』慧忠國師說：『經常說，熾盛地說，沒有間斷。』僧人說：『我為什麼聽不到？』慧忠國師說：『你聽不到，不妨礙別人聽得到。』僧人說：『不知什麼人能夠聽得到？』慧忠國師說：『諸聖能夠聽得到。』僧人說：『和尚您能聽到嗎？』慧忠國師說：『我聽不到。』僧人說：『和尚您既然聽不到，怎麼知道墻壁瓦礫在說法呢？』
【English Translation】 English version 墼 (jī, unbaked brick) 岌 (jí, appearance of a high mountain) 䰂 (chài, appearance of wearing a turban) 箍 (gū, to bind things with bamboo strips) 搘 (zhī, to support, to help) 揕 (zhèn, to strike one's chest with the right hand) 擉 (chù, to point) 卍 New Supplement to the Buddhist Canon, Volume 85, No. 1593, The Authentic Lineage of Chan Buddhism
The Authentic Lineage of Chan Buddhism, Volume 7
The Qingyuan Caodong School
Chan Master Dongshan Liangjie
In his youth, he followed a teacher. When reciting the Prajna Heart Sutra, upon reaching the phrase 'no eye, ear, nose, tongue, body, mind,' he suddenly touched his face with his hand and asked his teacher, 'I clearly have eyes, ears, nose, tongue, etc., why does the sutra say there are none?' His teacher was greatly surprised, considering him extraordinary, and said, 'I am not your teacher.' He then directed him to Mount Wuxie to be tonsured by Chan Master Mo. At the age of twenty-two, he went to Mount Song to receive the full precepts.
[Verse] He first visited Chan Master Nanquan Puyuan, coinciding with Nanquan Chan Master holding a memorial service for the death anniversary of Chan Master Mazu Daoyi. Nanquan Chan Master asked the assembly, 'Tomorrow we will hold a memorial service for Chan Master Mazu. I wonder if Chan Master Mazu will come?' No one could answer. Chan Master Dongshan stepped forward and replied, 'He will come when he has company.' Nanquan Chan Master said, 'This child, although young, is very worthy of being sculpted.' Chan Master Dongshan said, 'Venerable Monk, do not treat a good person as a lowly one.'
[Verse] Later, he visited Chan Master Weishan Lingyou and asked, 'Recently, I heard that National Teacher Nanyang Huizhong has the saying of insentient beings preaching the Dharma. I have not yet grasped its subtlety.' Weishan Chan Master said, 'Do you remember it?' Chan Master Dongshan said, 'I remember it.' Weishan Chan Master said, 'Try to recite it once.' Chan Master Dongshan then gave the example of a monk asking, 'What is the mind of the ancient Buddha?' National Teacher Huizhong said, 'Walls, tiles, and pebbles are.' The monk said, 'Are walls, tiles, and pebbles not insentient?' National Teacher Huizhong said, 'Yes.' The monk said, 'Can they preach the Dharma?' National Teacher Huizhong said, 'They constantly preach, fervently preach, without interruption.' The monk said, 'Why can't I hear it?' National Teacher Huizhong said, 'You cannot hear it, but that does not prevent others from hearing it.' The monk said, 'I wonder who can hear it?' National Teacher Huizhong said, 'The sages can hear it.' The monk said, 'Venerable Monk, can you hear it?' National Teacher Huizhong said, 'I cannot hear it.' The monk said, 'Since Venerable Monk cannot hear it, how do you know that walls, tiles, and pebbles are preaching the Dharma?'
無情解說法。國師曰。賴我不聞。我若聞。即齊于諸聖。汝即不聞我說法也。僧曰。恁么則眾生無分去也。國師曰。我為眾生說。不為諸聖說。僧曰。眾生聞后如何。國師曰。即非眾生。僧曰。無情說法。據何典教。國師曰。灼然言不該典。非君子之所談。汝豈不見華嚴經云。剎說眾生說。三世一切說。師舉了。溈曰。我這裡亦有。祇是罕遇其人。師曰。某甲未明。乞師指示。溈豎起拂子曰。會么。師曰不會。請和尚說。溈曰。父母所生口。終不為子說。師曰。還有與師同時慕道者否。溈曰。此去澧陵攸縣。石室相連。有云巖道人。若能撥草瞻風。必為子之所重。師曰。未審此人如何。溈曰。他曾問老僧。學人慾奉師去時如何。老僧對他道。直須絕滲漏始得。他道還得不違師旨也無。老僧道第一不得道老僧在這裡。師遂辭溈山徑造云巖。舉前因緣了。便問。無情說法甚麼人得聞。巖曰。無情得聞。師曰。和尚聞否。巖曰。我若聞。汝即不聞吾說法也。師曰。某甲為甚麼不聞。巖豎起拂子曰。還聞么。師曰不聞。巖曰。我說法。汝尚不聞。豈況無情說法乎。師曰。無情說法。該何典教。巖曰。豈不見彌陀經云。水鳥樹林悉皆唸佛念法。師於此有省。乃述偈曰。也大奇。也大奇。無情說法不思議。若將耳聽終難會。眼處聞
時方得知。
○師問云巖。某甲有餘習未盡。巖曰。汝曾作甚麼來。師曰。聖諦亦不為。巖曰。還歡喜也未。師曰。歡喜則不無。如糞掃堆頭。拾得一顆明珠。
【頌】師辭云巖。巖曰。自此一別。難得相見。師曰。難得不相見。
【頌】師臨行又問。百年後。忽有人問。還邈得師真否。如何祗對。巖良久曰。祇者是。師沉吟。巖曰。價阇黎。承當個事。大須審細。師猶涉疑。
【頌】師因過水睹影。大悟前旨。有偈曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。
【頌】師因供養云巖真次。僧問。先師道祇這是。莫便是否。師曰是。曰意旨如何。師曰。當時幾錯會先師意。曰未審先師還知有也無。師曰。若不知有。爭解恁么道。若知有。爭肯恁么道。
○師自唐大中末。于新豐山。接誘學徒。厥後。盛化豫章高安之洞山。權開五位。善接三根。大闡一音。廣弘萬品。橫抽寶劍。剪諸見之稠林。妙葉玄通。截萬端之穿鑿。又得曹山。深明的旨。妙唱嘉猷。道合君臣。偏正回互。由是洞上玄風。播於天下。故諸方宗匠。咸共推尊之。曰曹洞宗。
○師因云巖諱日營齋。僧問。和尚于云巖處。得何指示。師曰。
【現代漢語翻譯】 現代漢語譯本： 這時才真正明白。
洞山良價禪師問云巖曇晟禪師：『某甲還有未盡的習氣。』云巖禪師說：『你曾經做了什麼？』洞山禪師說：『聖諦我也不認為是真的。』云巖禪師說：『還歡喜嗎？』洞山禪師說：『歡喜倒也不是沒有，就像在糞堆里，撿到一顆明珠一樣。』
【頌】洞山禪師向云巖禪師告辭。云巖禪師說：『從此一別，難得再相見。』洞山禪師說：『難得不相見。』
【頌】洞山禪師臨行前又問：『百年之後（指云巖禪師圓寂后），如果有人問，還能描繪出老師的真容嗎？該如何回答？』云巖禪師良久后說：『就是這個。』洞山禪師沉吟不語。云巖禪師說：『價阇黎（對洞山禪師的尊稱），承擔這件事，要非常審慎仔細。』洞山禪師仍然有所懷疑。
【頌】洞山禪師因為過河時看到自己的影子，徹底領悟了之前的旨意。作偈說：『切忌向外去尋求，那樣只會離我越來越遠。我現在獨自前行，處處都能遇見他（渠）。他現在就是我，我現在不是他。應該這樣去理解，才能與真如（tathata，事物的本真狀態）相契合。』
【頌】洞山禪師因為供養云巖禪師的忌日。有僧人問：『先師（云巖禪師）說「就是這個」，莫非就是肯定嗎？』洞山禪師說：『是。』僧人問：『意旨如何？』洞山禪師說：『當時幾乎錯誤地理解了先師的意旨。』僧人問：『不知道先師還知道有這個嗎？』洞山禪師說：『如果不知道有這個，怎麼會這樣說？如果知道有這個，又怎麼肯這樣說？』
洞山禪師自從唐朝大中末年（859年左右），在新豐山接引學徒。後來，在豫章（今江西省南昌市）高安的洞山盛行教化。權巧地開示五位（五位君臣），善於接引上、中、下三種根器的人，廣泛闡述唯一的真理，弘揚萬種法門。橫向抽出寶劍，剪除各種見解的稠密森林，精妙地通達玄機，截斷各種穿鑿附會的言論。又得到曹山（曹山本寂禪師）的輔佐，深刻地闡明宗旨，美妙地唱出嘉言懿行。師徒二人的道行如同君臣一般相合，偏正回互運用自如。因此，洞山的玄妙之風，傳播於天下。所以各地的宗師，都共同推崇它，稱之為曹洞宗。
洞山禪師因為云巖禪師的忌日而舉辦齋會。有僧人問：『和尚您在云巖禪師那裡，得到什麼指示？』洞山禪師說：
【English Translation】 English version: Only then did he truly understand.
Zen Master Dongshan Liangjie asked Zen Master Yunyan Tansheng: 'I still have residual habits that have not been exhausted.' Zen Master Yunyan said: 'What have you done before?' Zen Master Dongshan said: 'I do not even consider the Holy Truths to be real.' Zen Master Yunyan said: 'Are you still happy?' Zen Master Dongshan said: 'It's not that I'm not happy, it's like picking up a bright pearl from a pile of manure.'
[Verse] Zen Master Dongshan bid farewell to Zen Master Yunyan. Zen Master Yunyan said: 'After this farewell, it will be difficult to meet again.' Zen Master Dongshan said: 'It is difficult not to meet.'
[Verse] Zen Master Dongshan asked again before leaving: 'A hundred years from now (referring to after Zen Master Yunyan's death), if someone asks, can the true likeness of the teacher still be depicted? How should I answer?' Zen Master Yunyan said after a long pause: 'It is this.' Zen Master Dongshan was silent. Zen Master Yunyan said: 'Jia Sheli (a respectful term for Zen Master Dongshan), to undertake this matter, you must be very cautious and careful.' Zen Master Dongshan still had doubts.
[Verse] Zen Master Dongshan, because he saw his shadow while crossing the river, completely understood the previous meaning. He composed a verse saying: 'Be sure not to seek it externally, that will only distance you from me. Now I go alone, and I can meet him (渠) everywhere. He is now me, and I am not him. You should understand it this way, so that you can be in harmony with Suchness (tathata, the true state of things).'
[Verse] Zen Master Dongshan was holding a memorial service for Zen Master Yunyan's death anniversary. A monk asked: 'The late teacher (Zen Master Yunyan) said "It is this," is that an affirmation?' Zen Master Dongshan said: 'Yes.' The monk asked: 'What is the meaning?' Zen Master Dongshan said: 'At that time, I almost misunderstood the late teacher's meaning.' The monk asked: 'I don't know if the late teacher knew about this?' Zen Master Dongshan said: 'If he didn't know about this, how could he have said it like that? If he knew about this, how could he have been willing to say it like that?'
Zen Master Dongshan, since the end of the Dazhong era of the Tang Dynasty (around 859 AD), had been receiving students at Mount Xinfeng. Later, his teachings flourished at Dongshan in Gaoan, Yuzhang (present-day Nanchang, Jiangxi Province). He skillfully expounded the Five Ranks (Five Positions of the Sovereign and Minister), was good at receiving people of the three capacities (superior, medium, and inferior), widely elucidated the one truth, and promoted the myriad Dharma gates. Horizontally drawing the precious sword, he cut down the dense forest of various views, and subtly penetrated the mysteries, cutting off all kinds of far-fetched arguments. He also received the assistance of Caoshan (Zen Master Caoshan Benji), deeply elucidating the purpose, and beautifully singing the good words and deeds. The two masters' practices were as harmonious as a sovereign and his ministers, and the use of relative and absolute was freely interchanged. Therefore, the profound style of Dongshan spread throughout the world. Therefore, the masters of various places all jointly respected it, calling it the Caodong School.
Zen Master Dongshan was holding a vegetarian feast for Zen Master Yunyan's death anniversary. A monk asked: 'What instructions did you receive from Zen Master Yunyan?' Zen Master Dongshan said:
雖在彼中。不蒙指示。曰既不蒙指示。又用設齋作甚麼。師曰。爭敢違揹他。曰和尚初見南泉。為甚麼卻與云巖設齋。師曰。我不重先師道德佛法。祇重他不為我說破。曰和尚為先師設齋。還肯先師也無。師曰。半肯半不肯。曰為甚麼不全肯。師曰。若全肯即孤負先師也。
【評】【頌】僧問。寒暑到來如何迴避。師曰。何不向無寒暑處去。曰如何是無寒暑處。師曰。寒時寒殺阇黎。熱時熱殺阇黎。
○上堂。還有不報四恩三有者么。眾無對。又曰。若不體此意。何超始終之患。直須心心不觸物。步步無處所。常無間斷。始得相應。直須努力。莫閑過日。
【頌】師與泰首座冬節吃果子次。乃問。有一物。上拄天。下拄地。黑似漆。常在動用中。動用中收不得。且道過在甚麼處。泰曰。過在動用中。(同安別云不知)師喚侍者。掇退果卓。
【頌】有僧不安。要見師。師遂往。僧曰。和尚何不救取人家男女。師曰。你是甚麼人家男女。曰某甲是大闡提人家男女。師良久。僧曰。四山相逼時如何。師曰。老僧日前也。向人家屋檐下過來。曰回互不回互。師曰。不回互。曰教某甲向甚處去。師曰。粟畬里去。僧噓一聲曰珍重。便坐脫。師拄杖敲頭三下曰。汝祇解與么去。不解與么來。
○
【現代漢語翻譯】 現代漢語譯本：即使身處其中，（南泉普愿禪師）也不給予指示。僧人問：『既然不給予指示，又為何要設齋供養？』（趙州）禪師說：『怎敢違揹他（南泉普愿禪師）呢？』僧人問：『和尚您當初拜見南泉（普愿禪師）時，為什麼反而為云巖（曇晟禪師）設齋？』（趙州）禪師說：『我不看重先師（云巖曇晟禪師）的道德佛法，只看重他不為我說破（不說破真理）。』僧人問：『和尚您為先師設齋，是肯定先師嗎？』（趙州）禪師說：『一半肯定，一半不肯定。』僧人問：『為什麼不完全肯定？』（趙州）禪師說：『如果完全肯定，就辜負了先師（云巖曇晟禪師）了。』
【評】【頌】僧人問：『寒暑到來時如何迴避？』（趙州）禪師說：『為何不向沒有寒暑的地方去？』僧人問：『如何是沒有寒暑的地方？』（趙州）禪師說：『寒冷時寒死你，炎熱時熱死你。』
（趙州）禪師上堂說法：『還有不報答四恩（父母恩、眾生恩、國土恩、三寶恩）三有（欲有、色有、無色有）的人嗎？』眾人沒有回答。（趙州）禪師又說：『若不體會這個道理，如何超越始終之患（生老病死）？必須心心不觸物，步步無處所，常常沒有間斷，才能相應。必須努力，不要虛度光陰。』
【頌】（趙州）禪師與泰首座在冬至吃果子時，問道：『有一物，上頂天，下拄地，黑如漆，常在動用中，動用中卻無法把握。請問過失在哪裡？』泰首座說：『過失在動用中。』（同安禪師另說不知）（趙州）禪師叫侍者撤下果桌。
【頌】有僧人身心不安，想要見（趙州）禪師。（趙州）禪師於是前往。僧人說：『和尚為何不救度人家男女？』（趙州）禪師說：『你是甚麼人家男女？』僧人說：『我是大闡提（斷善根的人）人家男女。』（趙州）禪師沉默良久。僧人說：『四山相逼時如何？』（趙州）禪師說：『老僧我日前也從人家屋檐下走過。』僧人說：『回互不回互？』（趙州）禪師說：『不回互。』僧人說：『教我向甚麼地方去？』（趙州）禪師說：『到粟田里去。』僧人嘆息一聲說：『珍重。』便坐化圓寂。（趙州）禪師用拄杖敲擊僧人頭部三下說：『你只懂得這樣去，不懂得這樣來。』
【English Translation】 English version: Even being among them, (Nanquan Puyuan Chan Master) does not give instructions. A monk asked: 'Since you don't give instructions, then what is the use of offering a vegetarian meal?' Chan Master (Zhaozhou) said: 'How dare I disobey him (Nanquan Puyuan Chan Master)?' The monk asked: 'When you first met Nanquan (Puyuan Chan Master), why did you offer a vegetarian meal for Yunyan (Tancheng Chan Master) instead?' Chan Master (Zhaozhou) said: 'I don't value the morality and Dharma of the former teacher (Yunyan Tancheng Chan Master), I only value that he didn't explain it to me (didn't reveal the truth).' The monk asked: 'When you offer a vegetarian meal for the former teacher, do you affirm the former teacher?' Chan Master (Zhaozhou) said: 'Half affirm, half don't affirm.' The monk asked: 'Why don't you fully affirm?' Chan Master (Zhaozhou) said: 'If I fully affirm, then I would be letting down the former teacher (Yunyan Tancheng Chan Master).'
[Commentary][Verse] A monk asked: 'When cold and heat arrive, how should one avoid them?' Chan Master (Zhaozhou) said: 'Why not go to a place without cold and heat?' The monk asked: 'What is a place without cold and heat?' Chan Master (Zhaozhou) said: 'When it's cold, freeze the novice to death; when it's hot, burn the novice to death.'
Chan Master (Zhaozhou) ascended the Dharma hall and said: 'Are there any who do not repay the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels) and the three existences (desire realm, form realm, formless realm)?' The assembly did not answer. Chan Master (Zhaozhou) further said: 'If you do not embody this meaning, how can you transcend the suffering of beginning and end (birth, old age, sickness, and death)? You must have mind-to-mind non-attachment to things, step-by-step no fixed abode, and constant non-interruption, then you can be in accord. You must strive hard and not waste time.'
[Verse] Chan Master (Zhaozhou) and Chief Seat Tai were eating fruit during the winter solstice. He then asked: 'There is a thing that supports the sky above and props up the earth below, as black as lacquer, constantly in motion, yet cannot be grasped in motion. Tell me, where is the fault?' Chief Seat Tai said: 'The fault is in the motion.' (Chan Master Tong'an said separately, 'I don't know.') Chan Master (Zhaozhou) called the attendant to remove the fruit table.
[Verse] A monk was uneasy and wanted to see Chan Master (Zhaozhou). Chan Master (Zhaozhou) then went. The monk said: 'Why doesn't the Chan Master save the sons and daughters of the people?' Chan Master (Zhaozhou) said: 'What kind of sons and daughters of the people are you?' The monk said: 'I am the sons and daughters of the people of a great icchantika (one who has cut off the roots of goodness).' Chan Master (Zhaozhou) was silent for a long time. The monk said: 'What about when the four mountains are pressing in?' Chan Master (Zhaozhou) said: 'This old monk also passed under the eaves of people's houses the other day.' The monk said: 'Interchangeable or not interchangeable?' Chan Master (Zhaozhou) said: 'Not interchangeable.' The monk said: 'Where should I go?' Chan Master (Zhaozhou) said: 'Go to the millet field.' The monk sighed and said: 'Take care.' Then he sat and passed away. Chan Master (Zhaozhou) struck the monk's head three times with his staff and said: 'You only know how to go like that, you don't know how to come like that.'
僧問。相逢不拈出。舉意便知有時如何。師乃合掌頂戴。
○問僧。作甚麼來。曰孝順和尚來。師曰。世間甚麼物最孝順。僧無對。
○上堂。有一人在千人萬人中。不背一人。不向一人。你道此人具何面目。云居出曰。某甲參堂去。
○師有時曰。體得佛向上事。方有些子語話分。僧問。如何是語話。師曰。語話時阇黎不聞。曰和尚還聞否。師曰。不語話時即聞。
○問和尚出世幾人肯。師曰。並無一人肯。曰為甚麼並無一人肯。師曰。為他個個氣宇如王。
○師問講維摩經僧曰。不可以智知。不可以識識。喚作甚麼語。曰贊法身語。師曰。喚作法身。早是贊也。
【頌】僧問。亡僧遷化。向甚麼處去。師曰。火后一莖茆。
【頌】問師尋常教學人行鳥道。師曰。不逢一人。曰如何行。師曰。直須足下無私去。曰祇如行鳥道。莫便是本來面目否。師曰。阇黎因甚顛倒。曰甚麼處是學人顛倒。師曰。若不顛倒。因甚麼卻認奴作郎。曰如何是本來面目。師曰。不行鳥道。
○師與密師伯過水。乃問。過水事作么生。伯曰。不濕腳。師曰。老老大大作這個語話伯曰。你又作么生。師曰。腳不濕。
○師洗缽次。見兩烏爭蝦蟆。有僧便問。這個因甚麼到恁么地。師
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『相逢時不直接點明，稍微示意就能明白的時候，會怎麼樣呢？』 禪師於是合掌，以頭頂禮。 有僧人問：『您做什麼來了？』 回答說：『來孝順和尚您。』 禪師說：『世間什麼東西最孝順？』 僧人無言以對。 禪師上堂說法：『有一個人，在千人萬人之中，不背對任何一個人，也不面向任何一個人。』 你們說這個人具有什麼樣的面目？』 云居禪師出來說：『我到禪堂參禪去了。』 禪師有時說：『體會到佛之上的事情，才能有些許說話的份。』 僧人問：『如何是說話？』 禪師說：『說話時你聽不見。』 僧人說：『和尚您聽得見嗎？』 禪師說：『不說話時就聽得見。』 僧人問：『和尚您開堂說法，有多少人肯信受奉行？』 禪師說：『沒有一個人肯。』 僧人說：『為什麼沒有一個人肯？』 禪師說：『因為他們個個氣宇軒昂，如同王者一般。』 禪師問講《維摩經》（Vimalakirti Sutra）的僧人：『不可以智力瞭解，不可以意識認識，這叫做什麼話？』 僧人說：『讚歎法身（Dharmakaya）的話。』 禪師說：『叫做「法身」，這已經是讚歎了。』 【頌】僧人問：『亡故的僧人遷化后，往什麼地方去？』 禪師說：『火化后的一根茅草。』 【頌】僧人問：『禪師您平時教導學人行走鳥道。』 禪師說：『不逢一個人。』 僧人說：『如何行走？』 禪師說：『必須腳下無私念地走。』 僧人說：『像這樣行走鳥道，莫非就是本來面目嗎？』 禪師說：『你為什麼顛倒了？』 僧人說：『什麼地方是我顛倒了？』 禪師說：『如果不顛倒，為什麼會認奴僕作郎君？』 僧人說：『如何是本來面目？』 禪師說：『不行走鳥道。』 禪師與密師伯（Mi Shibai）一起過河，禪師問道：『過河這件事如何？』 密師伯說：『不濕腳。』 禪師說：『老老大大了，還說這種話。』 密師伯說：『你又怎麼樣？』 禪師說：『腳不濕。』 禪師洗缽時，看見兩隻烏鴉爭奪蛤蟆。有僧人便問：『這個因什麼會到這種地步？』 禪師...
【English Translation】 English version: A monk asked, 'When encountering something, if it's not directly pointed out, but understanding arises with a slight hint, what is it like?' The Master then put his palms together and bowed his head in reverence. A monk asked, 'What have you come to do?' He replied, 'I've come to show filial piety to you, the venerable monk.' The Master said, 'What is the most filial thing in the world?' The monk had no answer. The Master ascended the platform and said, 'There is a person among thousands or millions who neither turns his back on anyone nor faces anyone.' What kind of face does this person have?' Yunju (a monk's name) came forward and said, 'I'm going to the meditation hall to practice.' The Master sometimes said, 'Only by understanding the matter beyond the Buddha can one have a share in speaking.' A monk asked, 'What is speaking?' The Master said, 'You don't hear it when speaking.' The monk said, 'Does the Master hear it?' The Master said, 'One hears it when not speaking.' A monk asked, 'How many people are willing to accept and practice when the Master expounds the Dharma?' The Master said, 'Not a single person is willing.' The monk said, 'Why is not a single person willing?' The Master said, 'Because each of them has an air of majesty, like a king.' The Master asked a monk who was lecturing on the Vimalakirti Sutra (Vimalakirti Sutra), 'It cannot be known by intellect, it cannot be recognized by consciousness; what is this called?' The monk said, 'Words praising the Dharmakaya (Dharmakaya).' The Master said, 'Calling it "Dharmakaya" is already praise.' [Verse] A monk asked, 'Where does a deceased monk go after passing away?' The Master said, 'A stalk of thatch after cremation.' [Verse] A monk asked, 'The Master usually teaches students to walk the bird's path.' The Master said, 'Not encountering a single person.' The monk said, 'How does one walk?' The Master said, 'One must walk without selfish thoughts underfoot.' The monk said, 'Is walking the bird's path the original face?' The Master said, 'Why are you inverted?' The monk said, 'Where am I inverted?' The Master said, 'If you were not inverted, why would you mistake a servant for a master?' The monk said, 'What is the original face?' The Master said, 'Not walking the bird's path.' The Master and Mi Shibai (Mi Shibai) were crossing a river together. The Master asked, 'How is this matter of crossing the river?' Mi Shibai said, 'Not getting one's feet wet.' The Master said, 'You're so old, yet you still say such things.' Mi Shibai said, 'How about you?' The Master said, 'Feet not wet.' The Master was washing his bowl when he saw two crows fighting over a toad. A monk then asked, 'Why has this come to such a state?' The Master...
曰。祇為阇黎。
【頌】僧問。三身之中。阿那身不墮眾數。師曰。吾常於此切。(後有持此問曹山。先師道吾常於此切意作么生。山云。要頭便斫去。又問雪峰。峰以拄杖劈口打云。我亦曾到洞山來)師作五位君臣頌曰。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷舊日嫌。偏中正。失曉老婆逢古鏡。分明覿面別無真。休更迷頭猶認影。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。兼中至。兩刃交鋒不須避。好手猶如火里蓮。宛然自有沖天志。兼中到。不落有無誰敢和。人人盡欲出常流。摺合還歸炭里坐。
○上堂。向時作(么生。奉時作么生。功時作)么生。共功時作么生。功功時作么生。僧問。如何是向。師曰。吃飯時作么生。曰如何是奉。師曰。背時作么生。曰如何是功。師曰。放下钁頭時作么生。曰如何是共功。師曰。不得色。曰如何是功功。師曰不共。乃示頌曰。向聖主由來法帝堯。御人以禮曲龍腰。有時鬧市頭邊過。到處文明賀聖朝。(奉)凈洗濃妝為阿誰。子規聲里勸人歸。百花落盡啼無盡。更向亂峰深處啼。(功)枯木花開劫外春。倒騎玉象趁麒麟。而今高隱千峰外。月皎風清好日辰。(共功)眾生諸佛不相侵。山自高兮水自深。萬別千差明底事。鷓鴣啼處
【現代漢語翻譯】 現代漢語譯本： 說：『只是爲了阇黎（Acharya，梵語老師）。』
【頌】僧人問：『在三身（Trikaya，佛的三種化身，即法身、報身、應身）之中，哪一個身不屬於眾數（指輪迴）？』 師父說：『我常常在這裡切（指體悟）。』（後來有人拿著這個問題問曹山（一位禪師），問：『先師道吾（禪師的名字）常於此切，是什麼意思？』 曹山說：『要頭便砍去。』 又問雪峰（另一位禪師），雪峰用拄杖劈口打去，說：『我也曾到洞山來。』） 師父作五位君臣頌說：『正中偏，三更初夜月明前，莫怪相逢不相識，隱隱猶懷舊日嫌。偏中正，失曉老婆逢古鏡，分明覿面別無真，休更迷頭猶認影。正中來，無中有路隔塵埃，但能不觸當今諱，也勝前朝斷舌才。兼中至，兩刃交鋒不須避，好手猶如火里蓮，宛然自有沖天志。兼中到，不落有無誰敢和，人人盡欲出常流，摺合還歸炭里坐。』
上堂（禪宗術語，指禪師升座說法）。『向時作么生？奉時作么生？功時作么生？共功時作么生？功功時作么生？』 僧人問：『如何是向？』 師父說：『吃飯時作么生？』 曰：『如何是奉？』 師父說：『背時作么生？』 曰：『如何是功？』 師父說：『放下钁頭時作么生？』 曰：『如何是共功？』 師父說：『不得色。』 曰：『如何是功功？』 師父說：『不共。』 於是作頌說：『向聖主由來法帝堯（傳說中的聖賢君主，年代不可考），御人以禮曲龍腰。有時鬧市頭邊過，到處文明賀聖朝。（奉）凈洗濃妝為阿誰，子規聲里勸人歸。百花落盡啼無盡，更向亂峰深處啼。（功）枯木花開劫外春，倒騎玉象趁麒麟。而今高隱千峰外，月皎風清好日辰。（共功）眾生諸佛不相侵，山自高兮水自深。萬別千差明底事，鷓鴣啼處。』
【English Translation】 English version: He said, 'Just for the Acharya (teacher in Sanskrit).'
[Verse] A monk asked, 'Among the three bodies (Trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya), which body does not fall into the multitude (referring to Samsara)?' The master said, 'I often cut here (referring to realization).' (Later, someone took this question to ask Caoshan (a Chan master), asking, 'What does the former master Daowu (name of a Chan master) mean by 'often cutting here'?' Caoshan said, 'If you want your head, then chop it off.' He also asked Xuefeng (another Chan master), and Xuefeng struck him in the mouth with his staff, saying, 'I have also been to Dongshan.') The master composed a song of the five ranks of lord and minister, saying, 'In the midst of the right is the partial, before the bright moon of the third watch of the night. Do not be surprised if we meet and do not recognize each other, faintly still harboring the old days' dislike. In the midst of the partial is the right, an old woman who has lost the dawn meets an ancient mirror. Clearly face to face, there is no other truth, stop further confusing the head and still recognizing the shadow. From the midst of the right comes, in the midst of the non-being there is a road separated by dust, but if one can avoid touching the current taboo, it is better than the tongue-cut talent of the former dynasty. When the combined reaches, there is no need to avoid the clash of two blades, a good hand is like a lotus in the fire, clearly possessing the ambition to soar to the sky. When the combined arrives, not falling into being or non-being, who dares to harmonize, everyone wants to escape the ordinary flow, folding back and returning to sit in the charcoal.'
Ascending the hall (Chan Buddhist term, referring to the Chan master ascending the seat to preach). 'What to do in the past? What to do in service? What to do in merit? What to do in shared merit? What to do in meritorious merit?' A monk asked, 'What is the past?' The master said, 'What to do when eating?' He said, 'What is service?' The master said, 'What to do when turning your back?' He said, 'What is merit?' The master said, 'What to do when putting down the hoe?' He said, 'What is shared merit?' The master said, 'No form.' He said, 'What is meritorious merit?' The master said, 'Not shared.' Thereupon, he composed a verse, saying, 'Turning towards the sage ruler, the law comes from Emperor Yao (a legendary sage ruler, date unknown), governing people with propriety, bending the dragon waist. Sometimes passing by the head of the bustling market, everywhere civilization celebrates the holy dynasty. (Service) For whom do you wash away the heavy makeup, the cuckoo's voice urges people to return. When all the flowers have fallen, it cries endlessly, further crying in the depths of the chaotic peaks. (Merit) A withered tree blooms in the spring beyond the kalpa, riding an jade elephant backwards chasing a Qilin (a mythical Chinese creature). Now living in seclusion beyond a thousand peaks, the moon is bright and the wind is clear, a good day. (Shared merit) Sentient beings and Buddhas do not encroach upon each other, the mountain is high and the water is deep. Understanding the matter beneath the myriad differences, where the partridge cries.'
百花新。(功功)頭角才生已不堪。擬心求佛好羞慚。迢迢空劫無人識。肯向南詢五十三。
○師因曹山辭。遂囑曰。吾在云巖先師處。親印寶鏡三昧。事窮的要。今付于汝。詞曰。如是之法。佛祖密付。汝今得之。宜善保護。銀碗盛雪。明月藏鷺。類之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉不露。為物作則。用拔諸苦。雖非有為。不是無語。如臨寶鏡。形影相睹。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終不得物語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通涂。挾帶挾路。錯然則吉。不可犯污。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。系駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵。以為下劣。寶幾珍御。以有驚異。貍奴白牯。羿以巧力。射中百步。箭鋒相直。巧力何預。木人方歌。石女起
【現代漢語翻譯】 現代漢語譯本： 百花盛開，一片嶄新景象。(功功)頭角剛剛長出就已經不堪重負。想要通過自己的心去求佛，真是令人感到羞愧。漫長空曠的劫數中無人能夠認識真理，誰肯向南方去尋訪五十三位善知識呢？
○ 溈山靈佑禪師因為曹山（本寂禪師）要離開，於是囑咐他說：『我在云巖曇晟禪師處，親自印證了《寶鏡三昧》。其中精要我已經徹底領悟，現在交付給你。』 其文辭是：『如是之法，佛祖秘密傳付。你如今得到它，應該好好保護。就像銀碗盛著雪，明月藏著白鷺。類似卻並不完全相同，混合時卻能知道它的所在。意境不在言語，來機也能應付。一動就成了窠臼，稍微差錯就會落入顧盼遲疑。背離和觸及都是不對的，就像一大堆火焰。只要有形跡文采，就屬於染污。夜半時分光明正大，天亮時卻不顯露。為萬物作法則，用以拔除各種痛苦。雖然不是有為法，也不是無語。就像面對寶鏡，形和影互相照見。你不是它，它正是你。就像世間的嬰兒，五種相貌完全具備。不去不來，不起不住。婆婆和和，有句無句。始終不能用事物來表達，因為言語還沒有真正確立。重卦和離卦的六爻，偏正互相回互。重疊而成為三，變化窮盡成為五。就像荎草的味道，就像金剛杵。正中巧妙地挾持，敲擊和歌唱同時舉起。通達宗門，通達世俗，挾帶和挾路。錯雜反而吉祥，不可冒犯玷污。天真而玄妙，不屬於迷惑和覺悟。因緣時節到來，寂靜中顯現昭著。細微到沒有間隙，廣大到沒有方所。毫釐的差錯，也不應和音律。現在有頓悟和漸悟，因為緣起而建立宗趣。宗趣一旦分立，就是規矩。宗門通達，趣味達到極致，真常之性自然流注。外表寂靜而內心搖動，就像用繩子繫住奔馬，用食物引誘老鼠。先聖對此感到悲憫，所以用佛法來佈施度化。隨著眾生的顛倒，把黑色的染物當成白色的。顛倒妄想滅除，肯定的心自然允許。想要符合古人的足跡，請看前古。佛道垂將成就，釋迦牟尼佛在十劫中觀看著菩提樹。就像老虎的缺齒，就像馬的白蹄。如果認為這是下劣的，那麼寶貴的幾案和珍奇的御物又算什麼呢？如果因為有而感到驚異，那麼野貓和白色的母牛又算什麼呢？后羿憑藉巧妙的射箭技術，能夠射中百步之外的目標。箭鋒筆直，巧妙的技術又有什麼關係呢？木頭人開始唱歌，石女起身跳舞。』
【English Translation】 English version: A hundred flowers bloom, a scene of newness. (Gong Gong) The horns have just grown and are already unbearable. To try to seek Buddhahood with one's own mind is truly shameful. In the vast and empty kalpas, no one can recognize the truth. Who would be willing to go south to seek out fifty-three good advisors?
○ When Caoshan (Benji Zen Master) was about to leave, Zen Master Weishan Lingyou instructed him, 'At Zen Master Yunyan Tancheng's place, I personally verified the 'Bao Jing San Mei' (Jewel Mirror Samadhi). I have thoroughly understood its essence, and now I entrust it to you.' The words are: 'Such is the Dharma, secretly transmitted by Buddhas and Patriarchs. Now that you have obtained it, you should protect it well. Like snow in a silver bowl, a white heron hidden in the bright moon. Similar but not exactly the same, when mixed, you can know its location. The meaning is not in words, and the coming opportunity can also be dealt with. One move becomes a rut, and a slight mistake will fall into hesitation. Turning away and touching are both wrong, like a large pile of flames. As long as there are traces of writing, it belongs to defilement. The light is bright in the middle of the night, but it is not revealed at dawn. Make rules for all things, to remove all kinds of suffering. Although it is not conditioned Dharma, it is not without words. Like facing a precious mirror, the form and shadow see each other. You are not it, it is exactly you. Like a baby in the world, with five complete features. Neither going nor coming, neither arising nor abiding. Babbling and harmonious, with or without sentences. In the end, it cannot be expressed with things, because words have not yet been truly established. The six lines of the double and separated trigrams, the partial and the correct reciprocate each other. Overlapping to become three, the changes exhaustively become five. Like the taste of the chidi grass, like the vajra. The center is cleverly held, knocking and singing are raised at the same time. Understand the sect, understand the world, carry and carry the road. Mixed up is auspicious, not to be violated and defiled. Natural and mysterious, not belonging to delusion and enlightenment. When the conditions and seasons arrive, it appears clearly in silence. Subtle to no gap, vast to no place. A slight difference does not correspond to the rhythm. Now there are sudden and gradual enlightenments, because of the arising of conditions to establish the purpose. Once the purpose is established, it is the rule. The sect is understood, the interest reaches the extreme, and the true and constant nature flows naturally. The outside is quiet and the inside is shaking, like tying a running horse with a rope, and luring a mouse with food. The ancient sages felt compassion for this, so they used the Dharma to give and transform. Following the inversion of sentient beings, they regard black dye as white. When inverted delusions are eliminated, the affirmative heart naturally allows it. If you want to conform to the footsteps of the ancients, please look at the past. The Buddha's path is about to be accomplished, and Shakyamuni Buddha watched the Bodhi tree for ten kalpas. Like the missing teeth of a tiger, like the white hooves of a horse. If you think this is inferior, then what about the precious tables and rare imperial objects? If you are surprised because of having, then what about wild cats and white cows? Houyi, relying on his skillful archery skills, can hit a target a hundred steps away. The arrow is straight, what does skillful technique have to do with it? The wooden man begins to sing, and the stone woman gets up and dances.'
舞。非情識到。寧容思慮。臣奉于君。子順於父。不須非孝。不奉非輔。潛行密用。如愚若魯。但能相續。名主中主。
○師又曰。末法時代人多幹慧。若要辨驗真偽。有三種滲漏。一曰見滲漏。機不離位。墮在毒海。二曰情滲漏。滯在向背。見處偏枯。三曰語滲漏。究妙失宗。機昧終始。濁智流轉。於此三種。子宜知之。又綱要偈三首。一敲唱俱行偈曰。金針雙鎖備。葉路隱全該。寶印當風妙。重重錦縫開。二金鎖玄路偈曰。互動明中暗。功齊轉覺難。力窮忘進退。金鎖網鞔鞔。三不墮凡聖(亦名理事不涉)偈曰。事理俱不涉。回照絕幽微。背風無巧拙。電火爍難追。
【頌】問僧。世間何物最苦。曰地獄最苦。師曰不然。在此衣線下不明大事。是名最苦。
○問僧名甚麼。曰某甲。師曰。阿那個是阇黎主人公。曰見祗對次。師曰。苦哉苦哉。今時人例皆如此。祇認得驢前馬後底將為自己。佛法平沉。此之是也。賓中主尚未分。如何辨得主中主。僧便問。如何是主中主。師曰。阇黎自道取。曰某甲道得即是賓中主。(云居代云某甲道得不是賓中主)如何是主中主。師曰。恁么道即易。相續也大難。遂示頌曰。嗟見今時學道流。千千萬萬認門頭。恰似入京朝聖主。祇到潼關便即休。
曹山本
【現代漢語翻譯】 現代漢語譯本： 舞。如果不是情感和認知達到一定程度，怎麼能容得下思慮呢？臣子侍奉君主，兒子順從父親，不需要不孝順，不需要不輔佐。暗中行動，秘密運用，好像愚笨一樣。只要能夠相續不斷，就叫做主中之主。
○ 師父又說：『末法時代的人大多是干慧（只有知識而無實證的智慧）。如果要辨別真偽，有三種滲漏。一是見滲漏，機鋒不離本位，墮落在毒海中。二是情滲漏，滯留在向背（順從和違逆）之中，見解偏頗。三是語滲漏，探究精妙而失去宗旨，機鋒迷惑於始終。濁智流轉。對於這三種，你們應該知道。』又有綱要偈三首。一敲唱俱行偈說：『金針雙鎖完備，葉路隱秘而完全包含。寶印迎風顯妙，重重錦緞縫隙打開。』二金鎖玄路偈說：『互動明中暗，功夫齊等轉覺難。力量窮盡忘記進退，金鎖網緊密相連。』三不墮凡聖（也叫理事不涉）偈說：『事理都不涉及，迴光返照絕妙而幽微。背風而行沒有巧拙，電光火石難以追隨。』
【頌】問僧人：『世間什麼東西最苦？』僧人說：『地獄最苦。』師父說：『不是這樣。在此衣線下不明白大事，這才是最苦。』
○ 問僧人叫什麼名字。僧人說：『某甲。』師父說：『哪個是阇黎（阿阇黎，梵語，意為導師）的主人公？』僧人說：『就是現在見面對話的這個。』師父說：『可悲啊可悲。現在的人都這樣，只認得驢前馬後的東西當作自己。佛法衰落，就是因為這個。賓中主（相對主而言的賓）尚未分清，如何辨別主中主？』僧人便問：『如何是主中主？』師父說：『你自說自道。』僧人說：『某甲說得出的就是賓中主。』（云居禪師代替他說：『某甲說得出的不是賓中主。』）『如何是主中主？』師父說：『這樣說很容易，相續不斷就太難了。』於是作頌說：『可嘆現在學道的人，千千萬萬只認得門頭。恰似入京朝拜聖主，只到潼關便停止不前。』
曹山本寂
【English Translation】 English version: Dance. If emotions and cognition haven't reached a certain level, how can it accommodate thoughts? A minister serves the ruler, a son obeys his father, there's no need to be unfilial, no need to not assist. Act secretly, use it secretly, like being foolish. As long as it can continue, it is called the master of masters.
○ The master also said: 'In the Dharma-ending age, people mostly have dry wisdom (wisdom with only knowledge but no real proof). If you want to distinguish between true and false, there are three kinds of leakage. The first is view leakage, the opportunity does not leave its position, falling into the sea of poison. The second is emotional leakage, staying in the back and forth (obedience and disobedience), the view is biased. The third is language leakage, exploring the subtle and losing the purpose, the opportunity is confused from beginning to end. Turbid wisdom flows. You should know these three.' There are also three summary verses. The first verse of simultaneous striking and singing says: 'The golden needle double lock is complete, the leaf path is hidden and completely contained. The treasure seal is wonderful in the wind, and the seams of the heavy brocade are opened.' The second verse of the golden lock mysterious path says: 'Interactively bright in the dark, the effort is equal and it becomes more difficult to turn. When the strength is exhausted, forget to advance and retreat, the golden lock net is tightly connected.' The third verse of not falling into the ordinary and holy (also called the matter and principle not involved) says: 'Neither matter nor principle is involved, the reflection is wonderful and subtle. There is no skill in going against the wind, and it is difficult to chase the electric light and flint.'
[Verse] Asked a monk: 'What is the most bitter thing in the world?' The monk said: 'Hell is the most bitter.' The master said: 'It's not like that. Not understanding the big things under this robe is the most bitter.'
○ Asked a monk what his name was. The monk said: 'Moujia (a placeholder name).' The master said: 'Which is the protagonist of the Acharya (Acharya, Sanskrit, meaning mentor)?' The monk said: 'It is the one who is facing each other now.' The master said: 'How sad, how sad. People nowadays are all like this, only recognizing the things in front of the donkey and behind the horse as themselves. The decline of Buddhism is because of this. The guest in the master (the guest relative to the master) has not been distinguished, how can the master in the master be distinguished?' The monk then asked: 'What is the master in the master?' The master said: 'You say it yourself.' The monk said: 'What Moujia can say is the guest in the master.' (Zen Master Yunju said instead: 'What Moujia can say is not the guest in the master.') 'What is the master in the master?' The master said: 'It's easy to say that, but it's too difficult to continue.' So he made a verse saying: 'Alas, the people who study Tao now, thousands upon thousands only recognize the door. It's like going to the capital to worship the holy master, but stopping at Tongguan.'
Caoshan Benji
寂禪師
尋謁洞山。山問。阇黎名甚麼。師曰本寂。山曰。那個聻。師曰。不名本寂。山深器之。自此入室。盤桓數載。乃辭去。山遂密授洞山宗旨。
【頌】復問曰。子向甚麼處去。師曰。不變異處去。山曰。不變異處豈有去邪。師曰。去亦不變異。
○遂往曹溪禮祖塔。回吉水。眾向師名。乃請開法。師志慕六祖。遂名山為曹。師因僧問五位君臣旨訣。師曰。正位即空界。本來無物。偏位即色界。有萬象形。正中偏者。背理就事。偏中正者。舍事入理。兼帶者。冥應眾緣。不墮諸有。非染非凈。非正非偏。故曰。虛玄大道。無著真宗。從上先德。推此一位。最好最玄。當詳審辨明。君為正位。臣為偏位。臣向君是偏中正。君視臣是正中偏。君臣道合是兼帶語。僧又問。如何是君。師曰。妙德尊寰宇。高明朗太虛。曰如何是臣。師曰。靈機弘聖道。真智利群生。曰如何是臣向君。師曰。不墮諸異趣。凝情望聖容。曰如何是君視臣。師曰。妙容雖不動。光燭本無偏。曰如何是君臣道合。師曰。渾然無內外。和融上下平。師又曰。以君臣偏正言者。不欲犯中。故臣稱君不敢斥言是也。此吾法宗要。乃作偈曰。學者先須識自宗。莫將真際雜頑空。妙明體盡知傷觸。力在逢緣不借中。出語直教燒不著。潛
【現代漢語翻譯】 現代漢語譯本
寂禪師
他去拜訪洞山良價禪師（Dongshan Liangjie Chan Master）。洞山禪師問：『你叫什麼名字？』 寂禪師回答：『本寂（Benji）。』（本：根本，寂：寂靜）洞山禪師問：『哪個是「聻（ni）」？』 寂禪師回答：『不叫本寂。』 洞山禪師深深器重他。從此，寂禪師進入洞山禪師的房間，住了幾年，然後告辭離開。洞山禪師於是秘密地傳授了洞山宗的宗旨給他。
【頌】洞山禪師又問：『你要到哪裡去？』 寂禪師回答：『到不變異的地方去。』 洞山禪師問：『不變異的地方怎麼會有去呢？』 寂禪師回答：『去也是不變異。』
○ 於是寂禪師前往曹溪（Caoxi）禮拜六祖慧能（Huineng）的塔。回到吉水（Jishui）后，眾人仰慕寂禪師的名聲，於是請他開法。寂禪師仰慕六祖慧能，於是將山命名為曹山（Caoshan）。寂禪師因為有僧人問五位君臣（Five ranks of ruler and ministers）的旨訣，寂禪師回答：『正位即是空界，本來什麼都沒有。偏位即是現象界，有萬象的形。正中偏，是背離真理而遷就事物。偏中正，是捨棄事物而進入真理。兼帶，是暗中適應各種因緣，不落入各種有，非染非凈，非正非偏。』所以說：『虛玄大道，無著真宗。』 從前的先德，推崇這一位，最好最玄妙，應當詳細審辨明白。君為正位，臣為偏位。臣向君是偏中正，君視臣是正中偏。君臣道合是兼帶語。僧人又問：『如何是君？』 寂禪師回答：『妙德尊寰宇，高明朗太虛。』 僧人問：『如何是臣？』 寂禪師回答：『靈機弘聖道，真智利群生。』 僧人問：『如何是臣向君？』 寂禪師回答：『不墮諸異趣，凝情望聖容。』 僧人問：『如何是君視臣？』 寂禪師回答：『妙容雖不動，光燭本無偏。』 僧人問：『如何是君臣道合？』 寂禪師回答：『渾然無內外，和融上下平。』 寂禪師又說：『以君臣偏正來說，是不想冒犯中道。所以臣稱君，不敢直接說「是」。』 這是我法的宗要。於是作偈說：『學者先須識自宗，莫將真際雜頑空。妙明體盡知傷觸，力在逢緣不借中。出語直教燒不著，潛 English version
Zen Master Ji
He went to visit Zen Master Dongshan Liangjie. Dongshan asked: 'What is your name, Ajari (Acharya)?' Zen Master Ji replied: 'Benji (Ben: root, Ji: stillness).' Dongshan said: 'Which one is "Ni"?' Zen Master Ji replied: 'Not named Benji.' Dongshan deeply valued him. From then on, Zen Master Ji entered Dongshan's room and stayed for several years before taking his leave. Dongshan then secretly transmitted the Dongshan school's doctrine to him.
[Verse] Dongshan then asked: 'Where are you going?' Zen Master Ji replied: 'Going to the place of non-change.' Dongshan asked: 'How can there be going in the place of non-change?' Zen Master Ji replied: 'Going is also non-change.'
○ Thereupon, Zen Master Ji went to Caoxi to pay respects to the Sixth Patriarch Huineng's stupa. After returning to Jishui, the people admired Zen Master Ji's reputation and invited him to open the Dharma. Zen Master Ji admired the Sixth Patriarch Huineng, so he named the mountain Caoshan. Because a monk asked about the essential principles of the Five Ranks of Ruler and Ministers, Zen Master Ji replied: 'The Proper Rank is the realm of emptiness, originally there is nothing. The Slanting Rank is the realm of phenomena, with the forms of all things. The Slanting within the Proper is turning away from principle and accommodating to affairs. The Proper within the Slanting is abandoning affairs and entering into principle. The Combined is responding in secret to all conditions, not falling into all existence, neither defiled nor pure, neither proper nor slanting.' Therefore, it is said: 'The Empty and Mysterious Great Way, the True School without Attachment.' The virtuous ones of the past esteemed this rank, the best and most profound, one should carefully examine and clearly understand. The ruler is the Proper Rank, the minister is the Slanting Rank. The minister facing the ruler is the Proper within the Slanting, the ruler viewing the minister is the Slanting within the Proper. The union of ruler and minister is the combined language. The monk then asked: 'What is the ruler?' Zen Master Ji replied: 'Wonderful virtue honors the universe, high brightness illuminates the great void.' The monk asked: 'What is the minister?' Zen Master Ji replied: 'Spiritual capacity propagates the holy path, true wisdom benefits all beings.' The monk asked: 'What is the minister facing the ruler?' Zen Master Ji replied: 'Not falling into various different paths, concentrating affection and gazing at the holy countenance.' The monk asked: 'What is the ruler viewing the minister?' Zen Master Ji replied: 'Though the wonderful countenance does not move, its light illuminates without partiality.' The monk asked: 'What is the union of ruler and minister?' Zen Master Ji replied: 'Completely without inside or outside, harmoniously blending above and below, level and peaceful.' Zen Master Ji also said: 'Speaking in terms of ruler and minister, slanting and proper, is to avoid offending the Middle Way. Therefore, when a minister addresses the ruler, he does not dare to directly say "is".' This is the essential principle of my Dharma. Thereupon, he composed a verse saying: 'The student must first recognize his own school, do not mix the true reality with stubborn emptiness. When the subtle brightness of the body is exhausted, one knows injury and contact, the strength lies in meeting conditions without borrowing the middle. Uttering words directly, so that they cannot be burned, secretly'
【English Translation】 Zen Master Ji
He sought an audience with Dongshan (Dongshan Liangjie Zen Master). Dongshan asked, 'What is the Ajari's (Acharya) name?' The Master said, 'Benji (Ben: root, Ji: stillness).' Dongshan said, 'Which one is "Ni"?' The Master said, 'Not named Benji.' Dongshan deeply valued him. From then on, he entered the room and stayed for several years before taking his leave. Dongshan then secretly transmitted the Dongshan school's doctrine to him.
[Verse] Again asked, 'Where are you going?' The Master said, 'Going to the place of non-change.' Dongshan said, 'How can there be going in the place of non-change?' The Master said, 'Going is also non-change.'
○ Thereupon, he went to Caoxi to pay respects to the Sixth Patriarch's (Huineng) stupa. Returning to Jishui, the assembly admired the Master's name and invited him to open the Dharma. The Master admired the Sixth Patriarch, so he named the mountain Caoshan. Because a monk asked about the essential principles of the Five Ranks of Ruler and Ministers, the Master said, 'The Proper Rank is the realm of emptiness, originally there is nothing. The Slanting Rank is the realm of phenomena, with the forms of all things. The Slanting within the Proper is turning away from principle and accommodating to affairs. The Proper within the Slanting is abandoning affairs and entering into principle. The Combined is responding in secret to all conditions, not falling into all existence, neither defiled nor pure, neither proper nor slanting.' Therefore, it is said, 'The Empty and Mysterious Great Way, the True School without Attachment.' The virtuous ones of the past esteemed this rank, the best and most profound, one should carefully examine and clearly understand. The ruler is the Proper Rank, the minister is the Slanting Rank. The minister facing the ruler is the Proper within the Slanting, the ruler viewing the minister is the Slanting within the Proper. The union of ruler and minister is the combined language. The monk then asked, 'What is the ruler?' The Master said, 'Wonderful virtue honors the universe, high brightness illuminates the great void.' Said, 'What is the minister?' The Master said, 'Spiritual capacity propagates the holy path, true wisdom benefits all beings.' Said, 'What is the minister facing the ruler?' The Master said, 'Not falling into various different paths, concentrating affection and gazing at the holy countenance.' Said, 'What is the ruler viewing the minister?' The Master said, 'Though the wonderful countenance does not move, its light illuminates without partiality.' Said, 'What is the union of ruler and minister?' The Master said, 'Completely without inside or outside, harmoniously blending above and below, level and peaceful.' The Master also said, 'Speaking in terms of ruler and minister, slanting and proper, is to avoid offending the Middle Way. Therefore, when a minister addresses the ruler, he does not dare to directly say "is".' This is the essential principle of my Dharma. Thereupon, he composed a verse saying, 'The student must first recognize his own school, do not mix the true reality with stubborn emptiness. When the subtle brightness of the body is exhausted, one knows injury and contact, the strength lies in meeting conditions without borrowing the middle. Uttering words directly, so that they cannot be burned, secretly'
行須與古人同。無身有事超岐路。無事無身落始終。復作五相(並偈)。[○@(?/─)]白衣須拜相。此事不為奇。積代簪纓者。休言落魄時。[○@(─/?)]子時當正位。明正在君臣。未離兜率界。烏雞雪上行。[○@●]𦦨里寒冰結。楊花九月飛。泥牛吼水面。木馬逐風嘶。○王宮初降日。玉兔不能離。未得無功旨。人天何太遲。●渾然藏理事。朕兆卒難明。威音王未曉。彌勒豈惺惺。
○稠布衲問。披毛帶角是甚麼墮。師曰。是類墮。曰不斷聲色是甚麼墮。師曰。是隨墮。曰不受食是甚麼墮。師曰。是尊貴墮。乃曰。食者即是本分事。知有不取。故曰。尊貴墮。若執初心。知有自己及聖位。故曰類墮。若初心知有己事。回光之時。擯卻色聲香味觸法。得寧謐。即成功勛。后卻不執六塵等事。隨分而昧。任之則礙。所以外道六師。是汝之師。彼師所墮。汝亦隨墮。乃可取食。食者即是正命食也。亦是就六根門頭見聞覺知。祇是不被他染污。將為墮。且不是同向前均他。本分事尚不取。豈況其餘事耶。師凡言墮。謂混不得。類不齊。凡言初心者。所謂悟了同未悟耳。師作四禁偈曰。莫行心處路。不掛本來衣。何須正恁么。切忌未生時。
【頌】僧問。學人通身是病。請師醫。師曰不醫。曰為甚
么不醫。師曰。教汝求生不得。求死不得。
【頌】問五位對賓時如何。師曰。汝即今問那個位。曰某甲從偏位中來。請師向正位中接。師曰不接。曰為甚麼不接。師曰。恐落偏位中去。師卻問僧。祇如不接。是對賓是不對賓。曰早是對賓了也。師曰。如是如是。
○問三界擾擾。六趣昏昏。如何辨色。師曰。不辨色。曰為甚麼不辨色。師曰。若辨色即昏也。
【頌】師聞鐘聲。乃曰。阿㖿阿㖿。僧問。和尚作甚麼。師曰。打著我心。僧無對(五祖戒代云作賊人心虛)。
【頌】師問金峰志曰。作甚麼來。曰蓋屋來。師曰。了也未。曰這邊則了。師曰。那邊事作么生。曰候下工日白和尚。師曰。如是如是。
○師一日入僧堂向火。有僧曰。今日好寒。師曰。須知有不寒者。曰誰是不寒者。師筴火示之。僧曰。莫道無人好。師拋下火。僧曰。某甲到這裡卻不會。師曰。日照寒潭月更明。
○問幻本何真。師曰。幻本元真。(法眼別云幻本不真)曰當幻何顯。師曰。即幻即顯。(法眼別云幻即無當)曰恁么則始終不離於幻也。師曰。覓幻相不可得。
【頌】僧問。清稅(一作銳)孤貧。乞師賑濟。師召稅阇黎。稅應諾。師曰。清原白家酒三盞。吃了猶道未沾唇(玄覺云甚麼處
是與他酒吃)。
【頌】鏡清問。清虛之理。畢竟無身時如何。師曰。理即如此。事作么生。曰如理如事。師曰。謾曹山一人即得。爭奈諸聖眼何。曰若無諸聖眼。爭鑒得個不恁么。師曰。官不容針。私通車馬。
【頌】僧問。子歸就父。為甚麼父全不顧。師曰。理合如是。曰父子之恩何在。師曰。始成父子之恩。曰如何是父子之恩。師曰。刀斫不開。
【頌】問雪覆千山。為甚麼孤峰不白。師曰須知有異中異。曰如何是異中異。師曰。不墮諸山色。
【頌】問世間甚麼物最貴。師曰。死貓兒頭最貴。曰為甚麼死貓兒頭最貴。師曰。無人著價。
【頌】問僧作甚麼。曰掃地。師曰。佛前掃佛后掃。曰前後一時掃。師曰。與曹山過靸鞋來。
【頌】僧問。抱璞投師。請師雕琢。師曰。不雕琢。曰為甚麼不雕琢。師曰。須知曹山好手。
【頌】紙衣道者來參。師問。莫是紙衣道者否。者曰不敢。師曰。如何是紙衣下事。者曰。一裘才掛體。萬法悉皆如。師曰。如何是紙衣下用。者近前應諾。便立脫。師曰。汝祇解恁么去。何不解恁么來。者忽開眼問曰。一靈真性。不假胞胎時如何。師曰。未是妙。者曰。如何是妙。師曰。不借借。者珍重便化。師示頌曰。覺性圓明無相身。莫
【現代漢語翻譯】 現代漢語譯本：(一起和他喝酒)。
【頌】鏡清禪師問：『清虛的道理，畢竟在沒有身體的時候是怎樣的？』 曹山禪師說：『道理就是這樣，事情又是怎樣呢？』 鏡清禪師說：『如理如事。』 曹山禪師說：『瞞過我曹山（唐朝末年五代時期）一個人還可以，怎麼瞞得過諸位聖人的眼睛呢？』 鏡清禪師說：『如果沒有諸位聖人的眼睛，怎麼能鑑別出這個不這樣的東西呢？』 曹山禪師說：『官府不容針，私下裡卻能通行車馬。』
【頌】有僧人問：『兒子迴歸父親，為什麼父親完全不理睬？』 曹山禪師說：『理應如此。』 僧人說：『父子之恩在哪裡呢？』 曹山禪師說：『這才成就了父子之恩。』 僧人說：『如何是父子之恩？』 曹山禪師說：『刀砍不開。』
【頌】有人問：『雪覆蓋千山，為什麼孤峰不白？』 曹山禪師說：『須知有異中之異。』 那人問：『如何是異中之異？』 曹山禪師說：『不落入諸山的顏色。』
【頌】有人問：『世間什麼東西最貴？』 曹山禪師說：『死貓的頭最貴。』 那人問：『為什麼死貓的頭最貴？』 曹山禪師說：『沒有人出價。』
【頌】有僧人問：『僧人做什麼？』 回答說：『掃地。』 曹山禪師說：『佛前掃還是佛后掃？』 回答說：『前後一時掃。』 曹山禪師說：『拿我的鞋子來。』
【頌】有僧人問：『懷抱璞玉來拜見師父，請師父雕琢。』 曹山禪師說：『不雕琢。』 那人問：『為什麼不雕琢？』 曹山禪師說：『須知我曹山是好手。』
【頌】紙衣道者來參拜。曹山禪師問：『莫非是紙衣道者嗎？』 道者說：『不敢當。』 曹山禪師說：『如何是紙衣下的事？』 道者說：『一件裘皮才掛在身上，萬法都如如不動。』 曹山禪師說：『如何是紙衣下的用？』 道者走上前應了一聲，便站著圓寂了。 曹山禪師說：『你只懂得這樣去，為什麼不懂得這樣來？』 道者忽然睜開眼睛問道：『一靈真性，不借用胞胎時如何？』 曹山禪師說：『未是妙。』 道者說：『如何是妙？』 曹山禪師說：『不借也無須借。』 道者珍重告別，隨即化去。 曹山禪師作頌說：『覺性圓明沒有相狀的身體，不要...
【English Translation】 English version: (Together drinking wine with him).
[Verse] Zen Master Jingqing asked: 'The principle of pure emptiness, what is it like when there is ultimately no body?' Zen Master Caoshan said: 'The principle is like this, what about the matter?' Zen Master Jingqing said: 'Like principle, like matter.' Zen Master Caoshan said: 'Deceiving Caoshan (Late Tang Dynasty and Five Dynasties period) alone is possible, but how can you deceive the eyes of all the sages?' Zen Master Jingqing said: 'If there were no eyes of all the sages, how could one discern this thing that is not like that?' Zen Master Caoshan said: 'The government does not allow a needle, but privately, carriages and horses can pass through.'
[Verse] A monk asked: 'The son returns to the father, why does the father completely ignore him?' Zen Master Caoshan said: 'It should be so.' The monk said: 'Where is the kindness between father and son?' Zen Master Caoshan said: 'This is how the kindness between father and son is established.' The monk said: 'What is the kindness between father and son?' Zen Master Caoshan said: 'A knife cannot cut it open.'
[Verse] Someone asked: 'Snow covers a thousand mountains, why is the solitary peak not white?' Zen Master Caoshan said: 'You must know there is difference within difference.' The person asked: 'What is difference within difference?' Zen Master Caoshan said: 'It does not fall into the color of the mountains.'
[Verse] Someone asked: 'What is the most precious thing in the world?' Zen Master Caoshan said: 'A dead cat's head is the most precious.' The person asked: 'Why is a dead cat's head the most precious?' Zen Master Caoshan said: 'No one puts a price on it.'
[Verse] A monk asked: 'What does a monk do?' The answer was: 'Sweeping the floor.' Zen Master Caoshan said: 'Sweeping before the Buddha or sweeping after the Buddha?' The answer was: 'Sweeping before and after at the same time.' Zen Master Caoshan said: 'Bring my slippers here.'
[Verse] A monk asked: 'Bringing uncut jade to see the master, please master carve it.' Zen Master Caoshan said: 'I will not carve it.' The person asked: 'Why not carve it?' Zen Master Caoshan said: 'You must know that I, Caoshan, am a good hand.'
[Verse] A paper-clothed Daoist came to pay respects. Zen Master Caoshan asked: 'Could you be the paper-clothed Daoist?' The Daoist said: 'I dare not claim to be.' Zen Master Caoshan said: 'What is the matter under the paper clothes?' The Daoist said: 'Just one fur robe covers the body, and all dharmas are as they are.' Zen Master Caoshan said: 'What is the function under the paper clothes?' The Daoist stepped forward and responded, then died standing. Zen Master Caoshan said: 'You only know how to go like that, why don't you know how to come like that?' The Daoist suddenly opened his eyes and asked: 'What about the one true nature, when it does not rely on the womb?' Zen Master Caoshan said: 'Not yet wonderful.' The Daoist said: 'What is wonderful?' Zen Master Caoshan said: 'Neither borrowing nor needing to borrow.' The Daoist bid farewell respectfully and then transformed. Zen Master Caoshan composed a verse saying: 'The enlightened nature is perfectly clear, without a form body, do not...'
將知見妄疏親。念異便於玄體昧。心差不與道為鄰。情分萬法沉前境。識鑒多端喪本真。如是句中全曉會。瞭然無事昔時人。
【頌】師問強上座曰。佛真法身。猶若虛空。應物現形。如水中月。作么生說個應底道理。曰如驢覷井。師曰。道則太煞道祇道得八成。曰和尚又如何。師曰。如井覷驢。
【頌】陸亙大夫。問南泉姓甚麼。泉曰姓王。曰王還有眷屬也無。泉曰。四臣不昧。曰王居何位。泉曰。玉殿苔生。后僧舉問師。玉殿苔生意旨如何。師曰。不居正位。曰八方來朝時如何。師曰。他不受禮。曰何用來朝。師曰。違則斬。曰違是臣分上。未審君意如何。師曰。樞密不得旨。曰恁么則燮理之功全歸臣相也。師曰。你還知君意么。曰外方不敢論量師曰。如是如是。
【頌】僧問香嚴。如何是道。嚴曰。枯木里龍吟。曰如何是道中人。嚴曰。髑髏里眼睛。(玄沙別雲龍藏枯木)僧不領乃問石霜。如何是枯木里龍吟。霜曰。猶帶喜在。曰如何是髑髏里眼睛。霜曰。猶帶識在。又不領乃問師。如何是枯木里龍吟。師曰。血脈不斷。曰如何是髑髏里眼睛。師曰。幹不盡。曰未審還有得聞者么。師曰。盡大地未有一人不聞。曰未審枯木里龍吟。是何章句。師曰。不知是何章句。聞者皆喪。遂示偈曰。枯木
【現代漢語翻譯】 現代漢語譯本 知見上的妄想會疏遠親近。念頭的差異會使玄妙的本體變得昏昧。心念的偏差不會與道為鄰。情感執著于萬法，沉溺於眼前的境界。認識和鑑別的過多會喪失本真的自性。如果能完全明白這些話中的含義，就會了然無事，迴歸到本來的面目。
【頌】 師父問強上座說：『佛的真法身，就像虛空一樣，應物而顯現各種形象，如同水中的月亮。你來說說這個『應』的道理。』強上座回答說：『如同驢子看井。』師父說：『你說的太過了，只說對了八成。』強上座問：『和尚您又怎麼說呢？』師父說：『如同井看驢子。』
【頌】 陸亙大夫問南泉禪師姓什麼。南泉禪師說姓王。陸亙大夫問：『王還有眷屬嗎？』南泉禪師說：『四臣不昧。』陸亙大夫問：『王居住在什麼位置？』南泉禪師說：『玉殿苔生。』後來有僧人舉此事問師父，『玉殿苔生』是什麼意思？師父說：『不居正位。』僧人問：『八方來朝時如何？』師父說：『他不受禮。』僧人問：『為什麼要來朝拜？』師父說：『違抗就會被斬首。』僧人問：『違抗是臣子的本分，不知道君王的意思如何？』師父說：『樞密使沒有得到旨意。』僧人問：『這樣說來，燮理的功勞全歸臣相了。』師父說：『你還知道君王的意思嗎？』僧人說：『外方不敢論量。』師父說：『如是如是。』
【頌】 僧人問香嚴禪師：『什麼是道？』香嚴禪師說：『枯木里龍吟。』僧人問：『什麼是道中人？』香嚴禪師說：『髑髏里眼睛。』（玄沙禪師另外說是龍藏枯木）僧人不明白，就去問石霜禪師：『什麼是枯木里龍吟？』石霜禪師說：『猶帶喜在。』僧人問：『什麼是髑髏里眼睛？』石霜禪師說：『猶帶識在。』僧人還是不明白，就去問師父：『什麼是枯木里龍吟？』師父說：『血脈不斷。』僧人問：『什麼是髑髏里眼睛？』師父說：『幹不盡。』僧人問：『不知道還有人能聽聞嗎？』師父說：『整個大地沒有一個人沒有聽聞。』僧人問：『不知道枯木里龍吟，是什麼章句？』師父說：『不知道是什麼章句，聽聞的人都會喪失。』於是展示偈語說：枯木
【English Translation】 English version Delusional views obscure intimacy. Differences in thoughts obscure the profound essence. A deviating mind is not a neighbor to the Tao. Emotional attachments to myriad dharmas sink into the realm of the senses. Excessive discernment obscures the original truth. If one fully understands the meaning of these words, one will realize there is nothing to do and return to one's original self.
【Verse】 The master asked the monk Qiang: 'The true Dharma body of the Buddha is like empty space, manifesting forms in response to things, like the moon in the water. How do you explain the principle of this 'response'?' Qiang replied: 'Like a donkey looking at a well.' The master said: 'You've gone too far, you've only said eight tenths of it.' Qiang asked: 'What would you say, Master?' The master said: 'Like a well looking at a donkey.'
【Verse】 Minister Lu Geng asked Zen Master Nanquan what his surname was. Nanquan said his surname was Wang (King). Lu Geng asked: 'Does the King have any family?' Nanquan said: 'The four ministers are not deluded.' Lu Geng asked: 'Where does the King reside?' Nanquan said: 'Moss grows in the jade palace.' Later, a monk brought this up and asked the master, 'What is the meaning of 'moss grows in the jade palace'?' The master said: 'Not residing in the proper position.' The monk asked: 'What happens when all directions come to pay homage?' The master said: 'He does not accept the tribute.' The monk asked: 'Why do they come to pay homage?' The master said: 'Disobedience will be beheaded.' The monk asked: 'Disobedience is the duty of the ministers, I wonder what the King's intention is?' The master said: 'The privy councilor has not received the decree.' The monk asked: 'In that case, the merit of governing entirely belongs to the ministers?' The master said: 'Do you know the King's intention?' The monk said: 'Outsiders dare not speculate.' The master said: 'So it is, so it is.'
【Verse】 A monk asked Zen Master Xiangyan: 'What is the Tao?' Xiangyan said: 'A dragon's roar from a withered tree.' The monk asked: 'What is a person of the Tao?' Xiangyan said: 'Eyes in a skull.' (Zen Master Xuansha separately said it was a dragon hiding in a withered tree) The monk did not understand, so he asked Zen Master Shishuang: 'What is a dragon's roar from a withered tree?' Shishuang said: 'Still carrying joy.' The monk asked: 'What are eyes in a skull?' Shishuang said: 'Still carrying consciousness.' The monk still did not understand, so he asked the master: 'What is a dragon's roar from a withered tree?' The master said: 'The bloodline is unbroken.' The monk asked: 'What are eyes in a skull?' The master said: 'Not completely dry.' The monk asked: 'I wonder if there is anyone who can hear it?' The master said: 'There is not a single person on the entire earth who has not heard it.' The monk asked: 'I wonder what chapter or verse is the dragon's roar from a withered tree?' The master said: 'I do not know what chapter or verse it is, those who hear it will lose themselves.' Then he showed a verse, saying: Withered tree
龍吟真見道髑髏無識眼初明。喜識盡時訊息盡。當人那辨濁中清。
【頌】問朗月當空時如何。師曰。猶是階下漢。曰請師接上階。師曰。月落後來相見。
【頌】問靈衣不掛時如何。師曰。曹山孝滿曰孝滿后如何。師曰。曹山好顛酒。
云居道膺禪師
遊方至翠微問道會有僧自豫章來。盛稱洞山法席。師遂造焉。山問甚處來。師曰。翠微來。山曰。翠微有何言句示徒。師曰。翠微供養羅漢。某甲問供養羅漢。羅漢還來否。微曰。你每日噇個甚麼。山曰。實有此語否。師曰有。山曰。不虛參見作家來。山問汝名甚麼。師曰。道膺。山曰。向上更道。師曰。向上即不名道膺。山曰。與老僧祇對道吾底語一般。
【頌】南泉問僧講甚麼經。曰彌勒下生經。泉曰。彌勒幾時下生。曰見在天宮。當來下生。泉曰。天上無彌勒。地下無彌勒。師問洞山。天上無彌勒。地下無彌勒。未審誰與安名。山被問。直得禪床震動。乃曰。膺阇黎吾在云巖曾問老人直得火爐震動。今日被子一問。直得通身汗流。
○師后結庵於三峰。經旬不赴堂。山問。子近日何不赴齋。師曰。每日自有天神送食。山曰。我將謂汝是個人。猶作這個見解在。汝晚間來。師晚至。山召膺庵主。師應諾。山曰。不思善不思惡
【現代漢語翻譯】 現代漢語譯本： 『龍吟真見道，髑髏無識眼初明。』意思是，當龍吟之聲真正揭示了真理，即使是骷髏那原本沒有意識的眼睛也能初次明亮起來。 『喜識盡時訊息盡，當人那辨濁中清。』意思是，當喜悅的認知完全消失，所有的訊息也都停止了，這時，人們又如何能分辨渾濁中的清澈呢？
【頌】問：『朗月當空時如何？』（如何是明月當空的時候的境界？） 師曰：『猶是階下漢。』（仍然只是臺階下的凡人。） 曰：『請師接上階。』（請老師引導我登上更高的境界。） 師曰：『月落後來相見。』（等到月亮落下之後，我們再來相見。）
【頌】問：『靈衣不掛時如何？』（當不再執著于外在的靈衣時，會是怎樣的境界？） 師曰：『曹山孝滿。』（就像曹山禪師守孝期滿。） 曰：『孝滿后如何？』（守孝期滿之後又如何呢？） 師曰：『曹山好顛酒。』（曹山禪師喜歡喝醉酒。）
云居道膺禪師
云居道膺禪師遊方時來到翠微山，問道會上有僧人從豫章來，極力稱讚洞山（唐代禪宗大師，生卒年不詳）的法席。於是道膺禪師前往拜訪。洞山問：『你從哪裡來？』 師曰：『翠微來。』（我從翠微山來。） 山曰：『翠微有何言句示徒？』（翠微山有什麼話語開示弟子？） 師曰：『翠微供養羅漢（阿羅漢的簡稱，佛教修行證果者）。某甲問供養羅漢，羅漢還來否？』（我問翠微山的住持，供養羅漢，羅漢會來嗎？） 微曰：『你每日噇個甚麼？』（翠微山的住持說：你每天都吃些什麼？） 山曰：『實有此語否？』（真的有這句話嗎？） 師曰：『有。』（有。） 山曰：『不虛參見作家來。』（看來你確實是位有見地的修行人。） 山問：『汝名甚麼？』（你叫什麼名字？） 師曰：『道膺。』（我叫道膺。） 山曰：『向上更道。』（再往上說。） 師曰：『向上即不名道膺。』（再往上就不能叫道膺了。） 山曰：『與老僧祇對道吾底語一般。』（和你對答，和當年道吾禪師（唐代禪師，869-937）與我對答時說的話一樣。）
【頌】南泉（唐代禪師，748-835）問僧：『講甚麼經？』（你講的是什麼經？） 曰：『彌勒下生經（講述彌勒菩薩未來下生人間的經典）。』 泉曰：『彌勒幾時下生？』（彌勒菩薩什麼時候下生？） 曰：『見在天宮，當來下生。』（現在在兜率天宮，將來會下生人間。） 泉曰：『天上無彌勒，地下無彌勒。』（天上沒有彌勒，地下也沒有彌勒。） 師問洞山：『天上無彌勒，地下無彌勒，未審誰與安名？』（我問洞山禪師：天上沒有彌勒，地下也沒有彌勒，那麼是誰給彌勒安的這個名字呢？） 山被問，直得禪床震動。乃曰：『膺阇黎（對道膺禪師的尊稱），吾在云巖（唐代禪師，生卒年不詳）曾問老人直得火爐震動。今日被子一問，直得通身汗流。』（洞山禪師被問，震驚得禪床都震動了。於是說：道膺禪師，我當年在云巖禪師那裡，問了他一個問題，他震驚得火爐都震動了。今天被你一問，我全身都冒汗了。）
○師后結庵於三峰。經旬不赴堂。山問：『子近日何不赴齋？』（你最近為什麼不去齋堂吃飯？） 師曰：『每日自有天神送食。』（每天都有天神送食物給我。） 山曰：『我將謂汝是個人，猶作這個見解在。汝晚間來。』（我還以為你是個有見地的人，沒想到你還有這樣的見解。你晚上來我這裡。） 師晚至。山召膺庵主。師應諾。山曰：『不思善不思惡。』（道膺禪師晚上來到洞山禪師處。洞山禪師叫道膺庵主。道膺禪師應答。洞山禪師說：不要想善，也不要想惡。）
English version: 『The dragon's roar truly reveals the Dao (the Way), the skull's unseeing eyes for the first time become clear.』 This means that when the dragon's roar truly reveals the truth, even the skull's originally unconscious eyes can become clear for the first time. 『When the joy of knowing is exhausted, all news ceases; how can one then distinguish clarity from turbidity?』 This means that when the joy of cognition completely disappears, all news also stops; at this time, how can people distinguish clarity from turbidity?
[Verse] Question: 『What is it like when the bright moon is in the sky?』 The Master said: 『Still a man below the steps.』 Question: 『Please guide me up the steps.』 The Master said: 『Come see me after the moon has set.』
[Verse] Question: 『What is it like when the spiritual robe is not worn?』 The Master said: 『Caoshan (a Zen master) has completed his mourning.』 Question: 『What is it like after the mourning is completed?』 The Master said: 『Caoshan likes to drink wildly.』
Zen Master Daoying of Yunju
Zen Master Daoying of Yunju, while traveling, arrived at Mount Cuiwei. At a Dharma assembly, a monk from Yuzhang highly praised the Dharma seat of Dongshan (a Zen master of the Tang Dynasty, birth and death unknown). Thereupon, Zen Master Daoying went to visit him. Dongshan asked: 『Where do you come from?』 The Master said: 『From Cuiwei.』 Dongshan said: 『What words does Cuiwei use to instruct his disciples?』 The Master said: 『Cuiwei makes offerings to the Arhats (those who have attained enlightenment in Buddhism). I asked about making offerings to the Arhats, do the Arhats come?』 Cuiwei said: 『What do you eat every day?』 Dongshan said: 『Is this really what he said?』 The Master said: 『Yes.』 Dongshan said: 『You have not come in vain to see a master.』 Dongshan asked: 『What is your name?』 The Master said: 『Daoying.』 Dongshan said: 『Say more upwards.』 The Master said: 『Upwards, I am no longer called Daoying.』 Dongshan said: 『It is just like the words that Daowu (a Zen master of the Tang Dynasty, 869-937) said to me.』
[Verse] Nanquan (a Zen master of the Tang Dynasty, 748-835) asked a monk: 『What sutra are you lecturing on?』 He said: 『The Maitreya Descent Sutra (a sutra about the future descent of Maitreya Bodhisattva).』 Nanquan said: 『When will Maitreya descend?』 He said: 『He is currently in the Tushita Heaven, and will descend in the future.』 Nanquan said: 『There is no Maitreya in heaven, and no Maitreya on earth.』 The Master asked Dongshan: 『There is no Maitreya in heaven, and no Maitreya on earth, I wonder who gave him the name?』 Dongshan was asked and his Zen seat shook. He then said: 『Daoying Ajari (a respectful title for Daoying), I once asked the old man at Yunyan (a Zen master of the Tang Dynasty, birth and death unknown) a question that shook the stove. Today, being asked by you, I am sweating all over.』
○ Later, the Master built a hermitage at the Three Peaks. He did not attend the hall for several weeks. Dongshan asked: 『Why haven't you been coming to the dining hall lately?』 The Master said: 『Every day, the gods send me food.』 Dongshan said: 『I thought you were a person of insight, but you still have this kind of view. Come to me in the evening.』 The Master came in the evening. Dongshan called out, 『Hermit Daoying.』 The Master responded. Dongshan said: 『Do not think of good, do not think of evil.』
【English Translation】 『The dragon's roar truly reveals the Dao, the skull's unseeing eyes for the first time become clear.』 『When the joy of knowing is exhausted, all news ceases; how can one then distinguish clarity from turbidity?』
[Verse] Question: 『What is it like when the bright moon is in the sky?』 The Master said: 『Still a man below the steps.』 Question: 『Please guide me up the steps.』 The Master said: 『Come see me after the moon has set.』
[Verse] Question: 『What is it like when the spiritual robe is not worn?』 The Master said: 『Caoshan has completed his mourning.』 Question: 『What is it like after the mourning is completed?』 The Master said: 『Caoshan likes to drink wildly.』
Zen Master Daoying of Yunju
Zen Master Daoying of Yunju, while traveling, arrived at Mount Cuiwei. At a Dharma assembly, a monk from Yuzhang highly praised the Dharma seat of Dongshan. Thereupon, Zen Master Daoying went to visit him. Dongshan asked: 『Where do you come from?』 The Master said: 『From Cuiwei.』 Dongshan said: 『What words does Cuiwei use to instruct his disciples?』 The Master said: 『Cuiwei makes offerings to the Arhats. I asked about making offerings to the Arhats, do the Arhats come?』 Cuiwei said: 『What do you eat every day?』 Dongshan said: 『Is this really what he said?』 The Master said: 『Yes.』 Dongshan said: 『You have not come in vain to see a master.』 Dongshan asked: 『What is your name?』 The Master said: 『Daoying.』 Dongshan said: 『Say more upwards.』 The Master said: 『Upwards, I am no longer called Daoying.』 Dongshan said: 『It is just like the words that Daowu said to me.』
[Verse] Nanquan asked a monk: 『What sutra are you lecturing on?』 He said: 『The Maitreya Descent Sutra.』 Nanquan said: 『When will Maitreya descend?』 He said: 『He is currently in the Tushita Heaven, and will descend in the future.』 Nanquan said: 『There is no Maitreya in heaven, and no Maitreya on earth.』 The Master asked Dongshan: 『There is no Maitreya in heaven, and no Maitreya on earth, I wonder who gave him the name?』 Dongshan was asked and his Zen seat shook. He then said: 『Daoying Ajari, I once asked the old man at Yunyan a question that shook the stove. Today, being asked by you, I am sweating all over.』
○ Later, the Master built a hermitage at the Three Peaks. He did not attend the hall for several weeks. Dongshan asked: 『Why haven't you been coming to the dining hall lately?』 The Master said: 『Every day, the gods send me food.』 Dongshan said: 『I thought you were a person of insight, but you still have this kind of view. Come to me in the evening.』 The Master came in the evening. Dongshan called out, 『Hermit Daoying.』 The Master responded. Dongshan said: 『Do not think of good, do not think of evil.』
是甚麼。師回庵寂然宴坐。天神自此竟尋不見。如是三日乃絕。
○上堂。得者不輕微。明者不賤用。識者不咨嗟。解者無厭。惡從天降下則貧窮從地涌出則富貴。門裡出身易。身里出門難。動則埋身千丈。不動則當處生苗。一言迥脫。獨拔當時。言語不要多。多則無用處。僧問。如何是從天降下則貧窮。師曰。不貴得。曰如何是從地涌出則富貴師曰。無中忽有。
○僧問如何是一法。師曰。如何是萬法曰未審如何領會。師曰。一法是你本心。萬法是你本性。且道心與性。是一是二。僧禮拜。師示頌曰。一法諸法宗。萬法一法通。唯心與唯性。不說異兼同。
○師曾令侍者送褲與一住庵道者。道者曰。自有娘生褲。竟不受師再令侍者問。娘未生時著個甚麼。道者無語后遷化。有舍利。持似於師。師曰。直饒得八斛四斗。不如當時下得一轉語好。
○僧問。山河大地。從何而有。師曰。從妄想有。曰與某甲想出一錠金得么。師便休去。僧不肯(雲門云。已是葛藤。不能摺合得待伊道想出一錠金得么。拈拄杖便打)。
【頌】上堂。如人將三貫錢。買個獵狗。祇解尋得有。軌跡底。忽遇羚羊掛角。莫道軌跡。氣息也無。僧問羚羊掛角時如何。師曰。六六三十六。曰掛角后如何。師曰。六六
【現代漢語翻譯】 現代漢語譯本： 是什麼。禪師回到庵中寂然宴坐。天神從此竟然尋找不見，這樣過了三天就消失了。 禪師上堂說法：『得到真理的人不會輕視它，明白真理的人不會輕賤地使用它，認識真理的人不會嗟嘆，理解真理的人永不滿足。』罪惡從天而降，就會導致貧窮；財富從地涌出，就會導致富貴。從門裡出生容易，從自身中解脫困難。妄動則會埋葬自身于萬丈深淵，不動則當下生出智慧的苗芽。一句話徹底解脫，就能在當時超拔而出。言語不在於多，多了就沒有用處。有僧人問：『如何是從天降下導致貧窮？』禪師說：『不珍惜所得。』僧人問：『如何是從地涌出導致富貴？』禪師說：『無中生有。』 有僧人問：『如何是一法（Dharma，宇宙人生的本體和法則）？』禪師說：『什麼是萬法（一切事物和現象）？』僧人說：『弟子不明白如何領會。』禪師說：『一法是你的本心，萬法是你的本性。』那麼，心與性，是一還是二呢？僧人禮拜。禪師作偈頌說：『一法是諸法的根源，萬法與一法相通。唯有心與性，不能說是異，也不能說是同。』 禪師曾經讓侍者送褲子給一位住在庵中的道者。道者說：『我自有娘生褲。』竟然不接受。禪師再次讓侍者問：『娘未生你時，你穿什麼？』道者無言以對，後來圓寂了，有舍利（Śarīra，佛教徒遺體火化后的結晶體）。侍者拿著舍利給禪師看，禪師說：『即使得到八斛四斗舍利，也不如當時說出一句轉語好。』 有僧人問：『山河大地，從何而來？』禪師說：『從妄想而來。』僧人說：『那麼我能不能通過妄想出一錠金子？』禪師便不再理會。僧人不肯罷休。（雲門禪師說：『這已經是葛藤（糾纏不清的譬喻），不能折斷。如果等他說想出一錠金子，就拿起拄杖打他。』） 禪師上堂說法：『好比有人用三貫錢買了一條獵狗，只會尋找有軌跡的東西。如果遇到羚羊掛角，不要說軌跡，連氣息都沒有。』有僧人問：『羚羊掛角時如何？』禪師說：『六六三十六。』僧人問：『掛角后如何？』禪師說：『六六。』
【English Translation】 English version: What is it? The Master returned to his hermitage and sat quietly in meditation. The heavenly being could not be found from then on, and disappeared after three days. The Master ascended the Dharma hall and said: 'Those who attain do not belittle it. Those who understand do not use it cheaply. Those who recognize do not lament. Those who comprehend are never satisfied.' Evil descends from the heavens, leading to poverty; wealth springs from the earth, leading to prosperity. It is easy to be born from the gate, but difficult to escape from oneself. Agitation buries oneself in a thousand fathoms, while stillness sprouts wisdom on the spot. A single word of complete liberation transcends the present. Words should not be many, for too many are useless.' A monk asked: 'How does evil descend from the heavens, leading to poverty?' The Master said: 'Not valuing what is gained.' The monk asked: 'How does wealth spring from the earth, leading to prosperity?' The Master said: 'Something suddenly appears from nothing.' A monk asked: 'What is the One Dharma (Dharma, the essence and law of the universe and life)?' The Master said: 'What are the myriad dharmas (all things and phenomena)?' The monk said: 'This disciple does not understand how to comprehend.' The Master said: 'The One Dharma is your original mind, the myriad dharmas are your original nature.' So, are mind and nature one or two? The monk bowed. The Master composed a verse saying: 'The One Dharma is the source of all dharmas, the myriad dharmas are connected to the One Dharma. Only mind and only nature, cannot be said to be different, nor can they be said to be the same.' The Master once asked an attendant to send pants to a Taoist living in a hermitage. The Taoist said: 'I already have pants from birth.' He refused to accept them. The Master again asked the attendant to ask: 'What did you wear before your mother gave birth to you?' The Taoist was speechless and later passed away, leaving behind Śarīra (Śarīra, crystalline relics after cremation). The attendant brought the Śarīra to the Master, who said: 'Even if you obtained eight hu and four dou of Śarīra, it would not be as good as uttering a turning word at that time.' A monk asked: 'Where do mountains, rivers, and the great earth come from?' The Master said: 'They come from delusion.' The monk said: 'Then can I conjure up a tael of gold through delusion?' The Master ignored him. The monk persisted. (Zen Master Yunmen said: 'This is already a tangle (an entangled metaphor), which cannot be broken. If you wait for him to say he wants to conjure up a tael of gold, pick up the staff and hit him.') The Master ascended the Dharma hall and said: 'It is like a person who spends three strings of cash to buy a hunting dog, which only knows how to find things with traces. If it encounters a羚羊掛角 (líng yáng guà jiǎo,羚羊掛角 is a metaphor for something that is traceless and cannot be grasped), don't even mention traces, there is not even a scent.' A monk asked: 'What is it like when a羚羊掛角?' The Master said: 'Six six thirty-six.' The monk asked: 'What is it like after掛角?' The Master said: 'Six six.'
三十六。僧禮拜。師曰。會么。曰不會。師曰。不見道無軌跡。其僧舉似趙州州曰。云居師兄猶在。僧便問。羚羊掛角時如何。州曰。九九八十一。曰得恁么難會。州曰。有甚麼難會。曰請和尚指示。州曰。新羅新羅。又問。長慶羚羊掛角時如何。慶曰。草里漢。曰掛后如何。慶曰。亂叫喚。曰畢意如何。慶曰。驢事未去。馬事到來。
○僧問。教中道。是人先世罪業。應墮惡道。以今世人輕賤故。此意如何。師曰。動則應墮惡道。靜則為人輕賤(崇壽稠別云。心外有法應墮惡道守住自己。為人輕賤)。
【頌】有僧在房內唸經師隔窗問。阇黎念者是甚麼經。僧曰。維摩經。師曰。不問維摩經。念者是甚麼經。其僧從此得入。
【頌】新羅僧問。是甚麼得恁么難道。師曰。有甚麼難道。曰便請和尚道。師曰。新羅新羅。
○上堂。僧家發言吐氣。須有來由。莫將等閑這裡是甚麼所在。爭受容易。凡問個事也須識些子好惡。若不識尊卑良賤。不知觸犯。信口亂道。也無利益。傍家行腳。到處覓相似語。所以尋常向兄弟道莫怪不相似。恐同學太多去第一莫將來。將來不相似。言語也須看前頭。八十老人入場屋。不是小兒嬉。不是因循事。一言參差。即千里萬里難為取攝。蓋為學處不著力。敲骨打
【現代漢語翻譯】 現代漢語譯本 三十六。僧人禮拜。 師父說：『會了嗎？』 僧人說：『不會。』 師父說：『沒聽過說無軌跡嗎？』 那僧人把這話告訴趙州（禪師名），趙州說：『云居（山名，此處指云居道膺禪師）師兄還在啊。』 僧人便問：『羚羊掛角時如何？』 趙州說：『九九八十一。』 僧人說：『這麼難理解？』 趙州說：『有什麼難理解的？』 僧人說：『請和尚（對僧人的尊稱）指示。』 趙州說：『新羅（古國名，此處或指僧人來自新羅）新羅。』 又問：『長慶（地名，此處指長慶慧棱禪師）羚羊掛角時如何？』 長慶說：『草里漢（指見識淺陋的人）。』 僧人說：『掛后如何？』 長慶說：『亂叫喚。』 僧人說：『究竟如何？』 長慶說：『驢事未去，馬事到來。』 ○僧人問：『教中說，此人前世罪業，應墮惡道，因今世被人輕賤的緣故。』 這是什麼意思？ 師父說：『動則應墮惡道，靜則被人輕賤。』（崇壽稠禪師另說：『心外有法應墮惡道，守住自己，為人輕賤。』） 【頌】有僧人在房內唸經，師父隔窗問：『阇黎（梵語，意為弟子）唸的是什麼經？』 僧人說：『維摩經（《維摩詰所說經》的簡稱）。』 師父說：『我不問維摩經，唸的是什麼經？』 那僧人從此得以開悟。 【頌】新羅僧人問：『是什麼這麼難理解？』 師父說：『有什麼難理解的？』 僧人說：『請和尚說。』 師父說：『新羅新羅。』 ○上堂（禪宗叢林中，住持登上法堂說法）：僧家發言吐氣，須有來由。 莫將等閑。這裡是什麼所在？ 爭受容易？ 凡問個事，也須識些子好惡。 若不識尊卑良賤，不知觸犯，信口亂道，也無利益。 傍家行腳，到處覓相似語。 所以尋常向兄弟道，莫怪不相似。 恐同學太多去，第一莫將來。 將來不相似。 言語也須看前頭。 八十老人入場屋，不是小兒嬉。 不是因循事。 一言參差，即千里萬里難為取攝。 蓋為學處不著力，敲骨打髓。
【English Translation】 English version 36. A monk prostrated himself before the master. The master said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'Have you not heard it said, 'Without a trace'?' The monk related this to Zhao Zhou (Zen master's name), who said, 'Elder Brother Yun Ju (mountain name, referring to Zen Master Yun Ju Daoying) is still around.' The monk then asked, 'What is it like when a gazelle hangs its horns on a tree?' Zhao Zhou said, 'Nine times nine is eighty-one.' The monk said, 'Is it so difficult to understand?' Zhao Zhou said, 'What is so difficult to understand?' The monk said, 'Please instruct me, venerable monk (a respectful term for monks).' Zhao Zhou said, 'Silla (ancient kingdom name, possibly referring to the monk's origin from Silla), Silla.' Another asked, 'What is it like when Chang Qing (place name, referring to Zen Master Chang Qing Huiling) gazelle hangs its horns on a tree?' Chang Qing said, 'A rustic (referring to someone with shallow knowledge).' The monk said, 'What is it like after hanging?' Chang Qing said, 'Wild shouting.' The monk said, 'What is the ultimate meaning?' Chang Qing said, 'The donkey's business has not gone, and the horse's business has arrived.' ○A monk asked, 'The teachings say that a person's past sins should cause them to fall into evil realms, but they are despised by people in this life.' What does this mean? The master said, 'Movement leads to falling into evil realms, while stillness leads to being despised by people.' (Zen Master Chong Shou Chou said separately, 'Having a dharma outside the mind leads to falling into evil realms; clinging to oneself leads to being despised by people.') [Verse] A monk was chanting scriptures in his room. The master asked from outside the window, 'What scripture are you chanting, Ajari (Sanskrit, meaning disciple)?' The monk said, 'The Vimalakirti Sutra (short for the Vimalakirti Nirdesa Sutra).' The master said, 'I am not asking about the Vimalakirti Sutra; what is chanting the scripture?' From this, the monk attained enlightenment. [Verse] A monk from Silla asked, 'What is it that is so difficult to understand?' The master said, 'What is so difficult to understand?' The monk said, 'Please tell me, venerable monk.' The master said, 'Silla, Silla.' ○Ascending the Dharma Hall (in Zen monasteries, the abbot ascends the Dharma Hall to give a Dharma talk): When a monk speaks or breathes, there must be a reason. Do not take it lightly. What kind of place is this? How can it be taken easily? When asking about something, one must also know some good and bad. If one does not know the difference between noble and base, does not know offense, and speaks recklessly, there is no benefit. Wandering around, seeking similar words everywhere. Therefore, I often say to my brothers, do not be surprised if they are not similar. Fearing that there are too many fellow students, first, do not bring them here. Bringing them here will make them dissimilar. One must also look ahead when speaking. An eighty-year-old entering the arena is not child's play. It is not a matter of following old customs. A single word of difference will make it difficult to retrieve, even across thousands of miles. This is because one does not put effort into learning, knocking on bones and marrow.
髓。須有來由。言語如鉗如夾。如鉤如鎖。須教相續不斷。始得頭頭上具。物物上明。豈不是得妙底事。一種學。大鬚子細研窮直須諦。當的的無差。到這裡有甚麼䠄跣處。有甚麼擬議處。向去底人。常須慘悚戢翼始得。若是知有底人。自解護惜。終不取次。十度發言九度休去。為甚麼如此。恐怕無利益。體得底人。心如臘月扇子。直得口邊醭出。不是強為任運如此。欲得恁么事。須是恁么人。既是恁么人。不愁恁么事。恁么事。即難得。
○上堂。汝等諸人。直饒學得佛邊事早是錯用心。不見古人講得天華落。石點頭。亦不幹自己事。自余是恁么閑。
○擬將有限身心。向無限中用如將方木逗圓孔多少誵訛。若無恁么事。饒你攢華簇錦。亦無用處。未離情識在。一切事須向這裡及盡若有一毫去不盡。即被塵累豈況更多。差之毫𨤲過犯山嶽。不見古人道學處不玄儘是流俗。閨閤中物捨不得。俱為滲漏直須向這裡及取。及去。及來。並盡一切事。始得無過。如人頭頭上了。物物上通。祇喚作了事人。終不喚作尊貴。將知尊貴一路自別。不見道從門入者非寶。捧上不成龍。知么。
【頌】僧問僧家畢竟如何。師曰。居山好。僧禮拜師曰。你作么生會。曰僧家畢竟於善惡生死逆順境界。其心如山不動。師
【現代漢語翻譯】 現代漢語譯本： 精髓。必須有來龍去脈。言語要像鉗子、夾子一樣精準，像鉤子、鎖鏈一樣緊密。必須教導（佛法）相續不斷，才能在每個頭緒上都完備，在每件事物上都明白。這難道不是得到精妙之事的途徑嗎？對於任何一種學問，都必須仔細研究，務必真切而準確，不能有絲毫差錯。到了這個地步，還有什麼可以輕率對待的地方？還有什麼可以妄加揣測的地方？想要前進的人，必須常常保持警惕和收斂，才能有所得。如果是真正懂得的人，自然會愛護珍惜，絕不會隨便。十次想說話，有九次都忍住不說。為什麼這樣做？因為害怕沒有利益。真正體會到的人，心就像臘月的扇子一樣（無用），甚至口邊都長出了黴菌。這不是勉強裝出來的，而是自然而然的。想要得到這樣的境界，必須是這樣的人。既然是這樣的人，就不愁得不到這樣的境界。這樣的境界，實在是難得。
○上堂開示：你們這些人，就算學到了佛的境界，也早就用錯了心。沒看見古人講經講得天花亂墜，頑石點頭，也與自己無關。我只是這樣閒適自在。
○想要用有限的身心，去應對無限的境界，就像用方形的木頭去塞圓形的孔洞，會有多少差錯啊！如果沒有這樣的境界，就算你堆砌華麗的辭藻，也沒有用處。只要還沒有脫離情識，一切事情都必須在這裡窮盡。如果有一絲一毫沒有窮盡，就會被塵世所累，更何況是更多呢？差之毫釐，謬以千里。沒看見古人說，學道不玄妙，全是世俗之物。閨房中的東西捨不得，都會成為漏洞。必須在這裡窮盡、去除、迎來，並窮盡一切事物，才能沒有過失。就像人頭頭是道，事事通達，只能稱作了事人，終究不能稱作尊貴。由此可知，尊貴的道路自然不同。沒聽說過從門進入的不是寶物，捧上去也不能變成龍嗎？明白了嗎？
【頌】有僧人問：僧家的究竟是什麼？ 師父說：住在山裡好。 僧人禮拜。 師父說：你作何理解？ 僧人回答說：僧家的究竟在於，對於善惡、生死、順逆等境界，其心如山一般不動搖。
【English Translation】 English version: Essence. There must be a source and a reason. Speech must be as precise as pliers and clamps, as tight as hooks and locks. One must teach (the Dharma) to continue uninterrupted, only then can one be complete in every detail and understand everything clearly. Isn't this the way to obtain the subtle and wonderful? For any kind of learning, one must study carefully, and be sure to be true and accurate, without the slightest error. Having reached this point, what is there to be treated lightly? What is there to speculate about? Those who wish to advance must always be vigilant and restrained in order to gain something. If one truly understands, one will naturally cherish and protect it, and will never be casual. Of ten times one wants to speak, one holds back nine times. Why is this so? Because one fears that there will be no benefit. Those who truly understand, their hearts are like a fan in the twelfth month (useless), and even mold grows on their lips. This is not forced, but natural. If you want to obtain such a state, you must be such a person. Since you are such a person, you don't have to worry about not obtaining such a state. Such a state is truly rare.
○Ascending the Dharma Hall for instruction: You people, even if you learn the state of the Buddha, you have already used your mind wrongly. Haven't you seen that the ancients preached so eloquently that heavenly flowers fell and rocks nodded, but it has nothing to do with oneself. I am just so leisurely and at ease.
○Trying to use limited body and mind to cope with unlimited realms is like using a square piece of wood to plug a round hole, how many errors will there be! If there is no such realm, even if you pile up gorgeous words, it will be useless. As long as you have not detached from emotions and consciousness, everything must be exhausted here. If there is even a trace that is not exhausted, you will be burdened by the world, let alone more? A difference of a hair's breadth leads to errors as great as mountains. Haven't you seen the ancients say that learning the Way is not profound, but all worldly things. If you can't let go of things in the boudoir, they will all become leaks. You must exhaust, remove, and welcome everything here, and exhaust all things, so that there will be no mistakes. Just like a person who is clear in every detail and understands everything, he can only be called a 'finished person', and can never be called noble. From this we know that the path of nobility is naturally different. Haven't you heard that those who enter through the door are not treasures, and those who are held up cannot become dragons? Do you understand?
[Verse] A monk asked: What is the ultimate of a monastic? The master said: It is good to live in the mountains. The monk bowed. The master said: How do you understand it? The monk replied: The ultimate of a monastic lies in the fact that, towards the realms of good and evil, life and death, and favorable and unfavorable circumstances, his heart is as unmoving as a mountain.
乃打曰。孤負先聖。喪我兒孫。又問傍僧。你作么生會。僧禮拜曰。僧家畢竟眼不觀玄黃之色。耳不聽絲竹之聲。師曰。孤負先聖喪我兒孫。(黃龍南云。作么生道得。一句。不孤負先聖。喪我兒孫。若人道得。到處青山無非道場。若道不得。有寒暑兮。促君壽。有鬼神兮妒君福)【增收】。
疏山匡仁禪師
造洞山。師問一切處不乖時如何山曰。阇黎此是功勛邊事。幸有無功之功。子何不問。師曰。無功之功。豈不是那邊人。山曰。大有人笑子恁么問。師曰。恁么則迢然去也。山曰。迢然非迢然。非不迢然。師曰。如何是迢然。山曰。喚作那邊人即不得。師曰。如何是非迢然。山曰。無辨處。
○山問師。空劫無人家。是甚麼人住處。師曰。不識。山曰。人還有意旨也無。師曰。和尚何不問他。山曰。現問次。師曰。是何意旨山不對。洎洞山順世。弟子禮終乃到潭州大溈。值溈示眾曰。行腳高士。直須向聲色里睡眠。聲色里坐臥。始得師出問。如何是不落聲色句。溈豎起拂子。師曰。此是落聲色句。溈放下拂子歸方丈。師不契便辭香嚴。嚴曰。何不且住。師曰。某甲與和尚無緣。嚴曰。有何因緣。試舉看。師遂舉前話。嚴曰。某甲有個語。師曰。道甚麼。嚴曰。言發非聲。色前不物。師曰。元來
【現代漢語翻譯】 現代漢語譯本： 那人便打，說道：『辜負了先聖，喪失了我的兒孫！』又問旁邊的僧人：『你作何理解？』僧人禮拜說：『僧家畢竟眼不觀玄黃之色，耳不聽絲竹之聲。』師父說：『辜負先聖，喪失我的兒孫！』（黃龍南說：『怎樣說才能說得一句不辜負先聖，喪失我的兒孫？若有人說得出，到處青山無非道場。若說不出，有寒暑啊，縮短你的壽命；有鬼神啊，嫉妒你的福報！』）【增收】
疏山匡仁禪師
到洞山參學。禪師問：『一切處不乖時，如何？』洞山說：『阇黎（梵語，意為「學人」）這只是功勛邊事，幸好還有無功之功，你為何不問？』禪師說：『無功之功，豈不是那邊人？』洞山說：『大有人笑你這樣問。』禪師說：『這樣就遠去了。』洞山說：『遠去非遠去，非不遠去。』禪師說：『如何是遠去？』洞山說：『喚作那邊人即不得。』禪師說：『如何是非遠去？』洞山說：『無辨處。』
洞山問禪師：『空劫無人家，是什麼人住處？』禪師說：『不識。』洞山說：『人還有意旨嗎？』禪師說：『和尚為何不問他？』洞山說：『現在問你。』禪師說：『是什麼意旨？』洞山不回答。等到洞山圓寂，弟子禮畢後到潭州大溈。正趕上大溈開示眾人說：『行腳高士，必須在聲色里睡眠，聲色里坐臥，才能有所得。』禪師出來問：『如何是不落聲色句？』大溈豎起拂子。禪師說：『這是落聲色句。』大溈放下拂子回到方丈。禪師不契合，便告辭香嚴。香嚴說：『為何不住下？』禪師說：『我與和尚無緣。』香嚴說：『有什麼因緣？試舉出來看看。』禪師便舉了之前的話。香嚴說：『我有個說法。』禪師說：『說什麼？』香嚴說：『言發非聲，色前不物。』禪師說：『原來如此！』
【English Translation】 English version: Then he struck, saying, 'I have failed the former sages and lost my children and grandchildren!' He then asked a monk nearby, 'How do you understand this?' The monk bowed and said, 'Monks, after all, do not look at the colors of black and yellow with their eyes, nor do they listen to the sounds of strings and bamboo with their ears.' The master said, 'I have failed the former sages and lost my children and grandchildren!' (Huanglong Nan said, 'How can one say a sentence that does not fail the former sages and lose my children and grandchildren? If someone can say it, everywhere the green mountains are nothing but a place of enlightenment. If one cannot say it, there are cold and heat, shortening your life; there are ghosts and gods, envying your blessings!') [Additional Collection]
Chan Master Kuangren of Shushan
He went to Dongshan. The master asked, 'How is it that at all times, nothing is contrary?' Dongshan said, 'Dharma brother (Sanskrit term for 'learner'), this is a matter of meritorious deeds. Fortunately, there is also merit without merit. Why don't you ask about that?' The master said, 'Merit without merit, isn't that a person from the other side?' Dongshan said, 'Many people laugh at you for asking like that.' The master said, 'In that case, it is far away.' Dongshan said, 'Far away is not far away, nor is it not far away.' The master said, 'What is far away?' Dongshan said, 'You cannot call it a person from the other side.' The master said, 'What is not far away?' Dongshan said, 'There is no way to distinguish it.'
Dongshan asked the master, 'In the empty kalpa (aeon) there is no house, where do people live?' The master said, 'I don't know.' Dongshan said, 'Do people have intentions?' The master said, 'Why doesn't the abbot ask him?' Dongshan said, 'I am asking you now.' The master said, 'What is the intention?' Dongshan did not answer. After Dongshan passed away, the disciple finished the ceremony and went to Dawei in Tanzhou. He happened to hear Dawei instructing the assembly, saying, 'Wandering ascetics must sleep in sounds and sights, sit and lie in sounds and sights, in order to attain something.' The master came out and asked, 'What is the phrase that does not fall into sounds and sights?' Dawei raised his whisk. The master said, 'This is a phrase that falls into sounds and sights.' Dawei put down the whisk and returned to his room. The master did not agree, so he bid farewell to Xiangyan. Xiangyan said, 'Why not stay for a while?' The master said, 'I have no affinity with the abbot.' Xiangyan said, 'What is the cause? Try to explain it.' The master then mentioned the previous conversation. Xiangyan said, 'I have a saying.' The master said, 'What do you say?' Xiangyan said, 'Words spoken are not sounds, before color there is no object.' The master said, 'So that's it!'
此中有人。遂囑香嚴曰。向後有住處。某甲卻來相見。乃去。溈問嚴曰。問聲色話底矮阇黎在么。嚴曰。已去也。溈曰。曾舉向子么嚴曰。某甲亦曾對他來。溈曰。試舉看。嚴舉前語。溈曰。他道甚麼嚴曰。深肯某甲。溈失笑曰。我將謂這矮子有長處。元來祇在這裡。此子向去。若有個住處。近山無柴燒。近水無水吃。
○師聞福州大溈安和尚示眾曰。有句無句。如藤倚樹。師特入嶺到彼。值溈泥壁。便問承聞和尚道有句無句。如藤倚樹。是否。溈曰是。師曰。忽遇樹倒藤枯句歸何處。溈放下泥槃。呵呵大笑歸方丈。師曰。某甲三千里賣卻布單。特為此事。而來。和尚何得相弄。溈喚侍者取二百錢與這上座去。遂囑曰。向後有獨眼龍。為子點破在。溈山次日上堂。師出問。法身之理。理絕玄微。不奪是非之境猶是法身邊事。如何是法身向上事。溈舉起拂子。師曰。此猶是法身邊事。溈曰。如何是法身向上事。師奪拂子摺折。擲向地上。便歸眾溈曰。龍蛇易辨。釋子難瞞。
○師后聞。婺州明招謙和尚出世。(謙眇一自)徑往禮拜。招問甚處來。師曰。閩中來招曰。曾到大溈否。師曰。到招曰。有何言句。師舉前話。招曰。溈山可謂頭正尾正。祇是不遇知音。師亦不省。復問忽遇樹倒藤枯。句歸何處。招曰
【現代漢語翻譯】 現代漢語譯本： 這裡有個人，於是囑咐香嚴說：『以後如果有了住處，我再來和你相見。』說完就離開了。溈山問香嚴說：『那個問聲色話的矮個子阇黎（梵語，意為出家男子）在哪裡？』香嚴說：『已經走了。』溈山說：『你曾經把這話告訴他了嗎？』香嚴說：『我也曾對他說了。』溈山說：『試著說來聽聽。』香嚴說了之前的話。溈山說：『他說了什麼？』香嚴說：『他深深地贊同我。』溈山失笑說：『我以為這個矮個子有什麼長處，原來只是在這裡。這人以後如果有了住處，就會面臨近山無柴燒，近水無水喝的困境。』
有一天，仰山靈佑禪師聽說福州大溈安和尚開示大眾說：『有句無句，如藤倚樹。』仰山靈佑禪師特意進入嶺南去拜訪他。正趕上溈山在泥墻。仰山靈佑禪師便問：『聽說和尚您說有句無句，如藤倚樹，是這樣嗎？』溈山說：『是。』仰山靈佑禪師說：『如果忽然遇到樹倒藤枯，那句歸向何處？』溈山放下泥瓦刀，呵呵大笑，回方丈去了。仰山靈佑禪師說：『我從三千里外賣掉布單，特意爲了這件事而來，和尚您怎麼能這樣戲弄我？』溈山叫侍者拿二百錢給這位上座（對僧人的尊稱）去，並囑咐說：『以後會有獨眼龍為你點破的。』溈山第二天上堂，仰山靈佑禪師出來問道：『法身的道理，道理絕妙而玄微，不奪取是非之境，這還是法身邊的事情，如何是法身向上之事？』溈山舉起拂子。仰山靈佑禪師說：『這還是法身邊的事情。』溈山說：『如何是法身向上之事？』仰山靈佑禪師奪過拂子，折斷，扔在地上，便回到大眾中。溈山說：『龍蛇容易辨認，釋迦弟子難以欺瞞。』
後來，仰山靈佑禪師聽說婺州明招謙和尚出世（明招謙和尚瞎了一隻眼睛），便直接前去禮拜。明招謙和尚問：『從哪裡來？』仰山靈佑禪師說：『從閩中來。』明招謙和尚說：『曾經到過大溈山嗎？』仰山靈佑禪師說：『到過。』明招謙和尚說：『有什麼言語？』仰山靈佑禪師說了之前的話。明招謙和尚說：『溈山可以說是頭正尾正，只是不遇知音。』仰山靈佑禪師也不明白。又問：『如果忽然遇到樹倒藤枯，那句歸向何處？』明招謙和尚說：
【English Translation】 English version: There was someone here, so he instructed Xiangyan (香嚴, a disciple) saying, 'In the future, if I have a dwelling place, I will come to see you again.' Then he left. Weishan (溈山, a mountain name and also refers to Weishan Lingyou, 溈山靈佑, a Chan master) asked Yan, 'Where is that short Ajari (阇黎, a Sanskrit term for a male renunciant) who asks about sound and form?' Yan said, 'He has already left.' Weishan said, 'Did you ever mention this to him?' Yan said, 'I did mention it to him.' Weishan said, 'Try to repeat it.' Yan repeated the previous words. Weishan said, 'What did he say?' Yan said, 'He deeply agreed with me.' Weishan smiled and said, 'I thought this short fellow had some merit, but it turns out he's just stuck here. If this person has a dwelling place in the future, he will face the predicament of having no firewood to burn near the mountains and no water to drink near the water.'
One day, Yangshan Lingyou (仰山靈佑, a Chan master) heard that Abbot Dawei An (大溈安, a Chan master) of Fuzhou was instructing the assembly, saying, 'With or without a phrase, like a vine clinging to a tree.' Yangshan Lingyou specifically went to Lingnan to visit him. He happened to find Weishan plastering a wall. Yangshan Lingyou then asked, 'I heard that the Abbot said, 'With or without a phrase, like a vine clinging to a tree,' is that so?' Weishan said, 'Yes.' Yangshan Lingyou said, 'If suddenly the tree falls and the vine withers, where does the phrase return to?' Weishan put down the trowel, laughed heartily, and returned to his room. Yangshan Lingyou said, 'I sold my cloth robe from three thousand miles away, specifically for this matter, and how can the Abbot make fun of me like this?' Weishan told the attendant to give two hundred coins to this senior monk (a respectful term for monks), and instructed, 'In the future, there will be a one-eyed dragon to reveal it to you.' The next day, Weishan ascended the hall, and Yangshan Lingyou came out and asked, 'The principle of the Dharmakaya (法身, the body of the Dharma), the principle is profound and subtle, not seizing the realm of right and wrong, this is still a matter of the Dharmakaya, what is the matter beyond the Dharmakaya?' Weishan raised his whisk. Yangshan Lingyou said, 'This is still a matter of the Dharmakaya.' Weishan said, 'What is the matter beyond the Dharmakaya?' Yangshan Lingyou snatched the whisk, broke it, and threw it on the ground, then returned to the assembly. Weishan said, 'Dragons and snakes are easy to distinguish, but disciples of Shakyamuni are difficult to deceive.'
Later, Yangshan Lingyou heard that Abbot Mingzhao Qian (明招謙, a Chan master) of Wuzhou had appeared in the world (Mingzhao Qian was blind in one eye), so he went directly to pay his respects. Mingzhao Qian asked, 'Where do you come from?' Yangshan Lingyou said, 'From Minzhong.' Mingzhao Qian said, 'Have you ever been to Dawei Mountain?' Yangshan Lingyou said, 'I have.' Mingzhao Qian said, 'What words did you hear?' Yangshan Lingyou repeated the previous words. Mingzhao Qian said, 'Weishan can be said to have a correct head and a correct tail, but he just didn't meet a Zhiyin (知音, a person who truly understands).』 Yangshan Lingyou also did not understand. He asked again, 'If suddenly the tree falls and the vine withers, where does the phrase return to?' Mingzhao Qian said:
。卻使溈山笑轉新。師于言下大悟。乃曰。溈山元來笑里有刀。遙空禮拜。悔過。
【頌】招一日問。虎生七子。那個無尾巴。師曰。第七個無尾巴(頌古見明招謙章內)。
○師到夾山。山上堂。師問。承師有言。目前無法。意在目前。如何是。非目前法。山曰。夜月流輝。澄潭無影。師作掀禪床勢。山曰。阇黎作么生。師曰。目前無法。了不可得。山曰。大眾看取這一員戰將。
【頌】師后遷疏山。上堂。病僧咸通年前。會得法身邊事。咸通年後。會得法身向上事。雲門出問。如何是法身邊事。師曰。枯樁。曰如何是法身向上事。師曰。非枯樁。曰還許某甲說道理也無。師曰。許曰枯樁豈不是明法身邊事。師曰是。曰非枯樁豈不是明法身向上事。師曰是。曰祇如法身還該一切也無。師曰。法身周遍。豈得不該。門指凈瓶曰。祇如凈瓶還該法身么。師曰。阇黎莫向凈瓶邊覓。門便禮拜。
○師問鏡清。肯諾不得全。子作么生會。清曰。全歸肯諾。師曰。不得全又作么生清曰。箇中無肯路師曰。始愜病僧意。
【頌】有僧為師造壽塔畢。白師。師曰。將多少錢與匠人。曰一切在和尚。師曰。為將三錢與匠人。為將兩錢與匠人。為將一錢與匠人。若道得。與吾親造塔來。僧無語。后僧舉
【現代漢語翻譯】 現代漢語譯本： 卻使得溈山（地名）笑得更加煥然一新。禪師在言語之下大徹大悟，於是說：『溈山（地名）原來笑裡藏刀啊！』遙向溈山（地名）禮拜，懺悔過錯。
【頌】招一日問：『老虎生了七個孩子，哪個沒有尾巴？』禪師說：『第七個沒有尾巴。』（頌古見明招謙章內）
禪師到了夾山（地名），夾山（地名）禪師升座說法。禪師問道：『承蒙禪師有言：『目前無法，意在目前。』如何是非目前的法？』夾山（地名）禪師說：『夜月流輝，澄潭無影。』禪師作掀翻禪床的姿勢。夾山（地名）禪師說：『阇黎（梵語，意為出家人）作什麼？』禪師說：『目前無法，了不可得。』夾山（地名）禪師說：『大眾看好這位戰將！』
【頌】禪師後來遷居疏山（地名），升座說法。說：『病僧在咸通年（860-874）前，領會了法身邊事；咸通年（860-874）后，領會了法身向上事。』雲門（人名）出來問道：『如何是法身邊事？』禪師說：『枯樁。』雲門（人名）說：『如何是法身向上事？』禪師說：『非枯樁。』雲門（人名）說：『還允許我說道理嗎？』禪師說：『允許。』雲門（人名）說：『說枯樁豈不是明瞭法身邊事？』禪師說是。雲門（人名）說：『說非枯樁豈不是明瞭法身向上事？』禪師說是。雲門（人名）說：『就如法身還包含一切嗎？』禪師說：『法身周遍，怎麼能不包含？』雲門（人名）指著凈瓶說：『就如凈瓶還包含法身嗎？』禪師說：『阇黎（梵語，意為出家人）不要向凈瓶邊尋找。』雲門（人名）便禮拜。
禪師問鏡清（人名）：『肯定或否定都不能完全表達，你如何理解？』鏡清（人名）說：『完全歸於肯定或否定。』禪師說：『不能完全表達，又該如何？』鏡清（人名）說：『其中沒有肯定的路。』禪師說：『這才符合病僧的心意。』
【頌】有僧人為禪師建造壽塔完畢，稟告禪師。禪師說：『給了匠人多少錢？』僧人說：『一切都在和尚您這裡。』禪師說：『是給了匠人三錢，還是給了匠人兩錢，還是給了一錢？如果說得出來，就與我親自造塔。』僧人無語。後來僧人舉起...
【English Translation】 English version: It made Weishan (place name) laugh with renewed vigor. The Master had a great enlightenment upon hearing these words, and said, 'Weishan (place name) originally had a knife hidden in his laughter!' He bowed in the direction of Weishan (place name) from afar, repenting his faults.
[Verse] Zhao asked one day: 'A tiger gives birth to seven cubs, which one has no tail?' The Master said, 'The seventh one has no tail.' (Verse seen within the chapter of Mingzhao Qian)
The Master arrived at Jiashan (place name). The Master of Jiashan (place name) ascended the platform. The Master asked, 'I have heard the Master say: 'There is no Dharma in the present moment; the meaning lies in the present moment.' What is the Dharma that is not in the present moment?' The Master of Jiashan (place name) said, 'The night moon flows with radiance; the clear pool has no reflection.' The Master made a gesture of overturning the Zen bed. The Master of Jiashan (place name) said, 'What are you doing, Ajari (Sanskrit, meaning a monastic)?' The Master said, 'There is no Dharma in the present moment; it cannot be obtained.' The Master of Jiashan (place name) said, 'Everyone, look at this warrior!'
[Verse] Later, the Master moved to Shushan (place name) and ascended the platform to preach. He said, 'Before the Xiantong era (860-874), this sick monk understood the affairs of the Dharmakaya (Dharma body); after the Xiantong era (860-874), he understood the upward affairs of the Dharmakaya (Dharma body).' Yunmen (person's name) came out and asked, 'What are the affairs of the Dharmakaya (Dharma body)?' The Master said, 'A withered stump.' Yunmen (person's name) said, 'What are the upward affairs of the Dharmakaya (Dharma body)?' The Master said, 'Not a withered stump.' Yunmen (person's name) said, 'Am I allowed to speak of the principle?' The Master said, 'Allowed.' Yunmen (person's name) said, 'Isn't saying 'withered stump' clarifying the affairs of the Dharmakaya (Dharma body)?' The Master said, 'Yes.' Yunmen (person's name) said, 'Isn't saying 'not a withered stump' clarifying the upward affairs of the Dharmakaya (Dharma body)?' The Master said, 'Yes.' Yunmen (person's name) said, 'Does the Dharmakaya (Dharma body) encompass everything?' The Master said, 'The Dharmakaya (Dharma body) is all-pervasive; how could it not encompass everything?' Yunmen (person's name) pointed to a clean bottle and said, 'Does this clean bottle encompass the Dharmakaya (Dharma body)?' The Master said, 'Ajari (Sanskrit, meaning a monastic), do not seek by the clean bottle.' Yunmen (person's name) then bowed.
The Master asked Jingqing (person's name), 'Neither affirming nor denying can fully express it; how do you understand it?' Jingqing (person's name) said, 'It all returns to affirming or denying.' The Master said, 'If it cannot be fully expressed, then how?' Jingqing (person's name) said, 'There is no path of affirmation within it.' The Master said, 'This finally suits the sick monk's intention.'
[Verse] A monk finished building a longevity pagoda for the Master and reported to the Master. The Master said, 'How much money was given to the craftsman?' The monk said, 'Everything is with you, the monk.' The Master said, 'Was it three coins given to the craftsman, or two coins, or one coin? If you can say it, then come and build the pagoda with me personally.' The monk was speechless. Later, the monk raised...
似大嶺庵閑和尚。(即羅山也)嶺曰。還有人道得么。僧曰。未有人道得嶺曰。汝歸與疏山道。若將三錢與匠人。和尚此生決定不得塔。若將兩錢與匠人和尚與匠人共出一隻手。若將一錢與匠人。累他匠人眉須墮落。僧回。如教而說師具威儀。望大嶺作禮嘆曰。將謂無人。大嶺有古佛放光射到此間。雖然如是也是。臘月蓮華。大嶺后聞此語。曰我恁么道早是龜毛長三尺。
【頌】僧問。如何是諸佛師。師曰。何不問疏山老漢僧無對。
【頌】師常握木蛇。有僧問手中是甚麼。師提起曰。曹家女。
【頌】冬至上堂。僧問如何是冬來意。師曰。京師出大黃。
青林師虔禪師
上堂。祖師門下。鳥道玄微。功窮皆轉。不究難明。汝等諸人。直須離心意識參。出凡聖路學。方可保任。若不如是。非吾子息。
高安白水仁禪師
因設先洞山忌齋僧問供養先師先師還來也無。師曰。更下一分供養著。
【頌】上堂。老僧尋常不欲向聲前色后。鼓弄人家男女。何故。且聲不是聲。色不是色。僧問。如何是聲不是聲。師曰。喚作色得么。曰如何是色不是色。師曰。喚作聲得么。僧作禮。師曰。且道為汝說。答汝話。若向這裡會得。有個入處。
○僧問。如何是不遷義。師曰
【現代漢語翻譯】 現代漢語譯本 似大嶺庵閑和尚（即羅山也）。大嶺庵閑和尚說：『還有人能說得出來嗎？』僧人說：『還沒有人能說得出來。』大嶺庵閑和尚說：『你回去告訴疏山，如果把三錢給工匠，和尚此生決定造不成塔；如果把兩錢給工匠，和尚與工匠共同出一隻手（指合作）；如果把一錢給工匠，會累得工匠眉毛鬍鬚都掉落。』僧人回去后，按照教導說了這些話。疏山和尚莊嚴地作禮，讚歎道：『還以為沒有人知道，大嶺庵有古佛放光射到這裡。』雖然如此，也像是臘月的蓮花（比喻稀有）。大嶺庵閑和尚後來聽到這些話，說：『我這樣說，早就如同烏龜長了三尺長的毛一樣荒謬了。』
【頌】僧人問：『如何是諸佛的老師？』禪師說：『為什麼不問疏山老和尚？』僧人無言以對。
【頌】禪師常常握著木蛇。有僧人問：『手中是什麼？』禪師提起木蛇說：『曹家的女兒。』
【頌】冬至上堂。僧人問：『如何是冬至的意義？』禪師說：『京師出產大黃。』
青林師虔禪師
上堂說法。祖師門下，鳥道玄微，功窮皆轉，不究難明。你們這些人，必須離開心意識去參悟，超出凡聖之路去學習，才可以保任（指證悟）。如果不是這樣，就不是我的子孫。
高安白水仁禪師
因為設定先洞山（指洞山良價禪師）的忌日齋，僧人問：『供養先師，先師會來嗎？』禪師說：『再下一份供養。』
【頌】上堂說法。老僧我尋常不願在聲色之前之後，搬弄人家的男女。為什麼呢？因為聲不是真正的聲，色不是真正的色。僧人問：『如何是聲不是聲？』禪師說：『能把它叫做色嗎？』僧人問：『如何是色不是色？』禪師說：『能把它叫做聲嗎？』僧人作禮。禪師說：『且說我是為你說了，還是回答了你的話？如果在這裡能夠領會，就有一個入門之處。
僧人問：『如何是不遷義？』禪師說：
【English Translation】 English version The Idle Monk of Da Ling Hermitage (that is, Luoshan). Ling said, 'Is there anyone who can speak of it?' The monk said, 'No one has yet spoken of it.' Ling said, 'You go back and tell Shushan, if you give three coins to the craftsman, the monk will definitely not be able to build a pagoda in this life. If you give two coins to the craftsman, the monk and the craftsman will each contribute a hand (meaning cooperation). If you give one coin to the craftsman, it will exhaust the craftsman to the point that his eyebrows and beard fall out.' The monk returned and spoke as he was taught. The Master Shushan, with dignified demeanor, made obeisance to Da Ling and sighed, 'I thought there was no one, but the ancient Buddha of Da Ling emitted light and shot to this place.' Even so, it is like a lotus in the twelfth month (a metaphor for rarity). Da Ling later heard these words and said, 'My saying it like that is already as absurd as a turtle growing three feet of hair.'
[Verse] A monk asked, 'What is the teacher of all Buddhas?' The Master said, 'Why not ask the old man of Shushan?' The monk had no reply.
[Verse] The Master often held a wooden snake. A monk asked, 'What is in your hand?' The Master raised it up and said, 'The daughter of the Cao family.'
[Verse] Giving a lecture on the Winter Solstice. A monk asked, 'What is the meaning of the coming of winter?' The Master said, 'The capital produces rhubarb.'
Chan Master Shiqian of Qinglin
Ascending the hall. Under the ancestral teacher's gate, the bird path is profound and subtle. When effort is exhausted, all turns around. It is difficult to understand if not thoroughly investigated. All of you, you must contemplate by separating from the mind's consciousness, and learn by going beyond the path of the mundane and the sacred, then you can preserve and maintain (referring to enlightenment). If it is not like this, you are not my descendants.
Chan Master Ren of Baishui, Gaoan
Because of setting up a memorial service for the late Dongshan (referring to Chan Master Liangjie of Dongshan), a monk asked, 'Offering to the late teacher, will the late teacher come?' The Master said, 'Put down another offering.'
[Verse] Ascending the hall. This old monk usually does not want to manipulate other people's men and women before and after sound and form. Why? Because sound is not truly sound, and form is not truly form. A monk asked, 'What is sound that is not sound?' The Master said, 'Can you call it form?' The monk asked, 'What is form that is not form?' The Master said, 'Can you call it sound?' The monk made obeisance. The Master said, 'Tell me, am I speaking for you, or answering your question? If you can understand here, there is a place to enter.'
A monk asked, 'What is the meaning of non-movement?' The Master said:
。落花隨流水。明月上孤峰。
白馬儒禪師
僧問如何是學人本分事。師曰。昨夜三更月正午。問如何是法身向上事。師曰。井底蝦蟆吞卻月。
龍牙居遁禪師
【評】【頌】師問翠微。如何是祖師意微曰。與我將禪板來。師遂過禪板。微接得便打。師曰。打即任打。要且無祖師意。又問臨濟。如何是祖師意濟曰與我將蒲團來。師乃過蒲團。濟接得便打。師曰。打即任打。要且無祖師意。後有僧問。和尚行腳時。問二尊宿祖師意未審二尊宿明也未。師曰。明即明也。要且無祖師意。
【頌】師復舉德山頭落底語。因自省過遂止於洞山隨眾參請。一日問。如何是祖師西來意。山曰。待洞水逆流。即向汝道。師始悟厥旨。
○上堂。夫參玄人。須透過祖佛始得。新豐和尚道。祖佛言教。似生冤家。始有參學分。若透不得。即被祖佛謾去。僧問。祖佛還有謾人之心也無。師曰。汝道江湖還有礙人之心也無。乃曰。江湖雖無礙人之心。為時人過不得。江湖成礙人去。不得道江湖不礙人。祖佛雖無謾人之心。為時人透不得。祖佛成謾人去。不得道祖佛不謾人。若透得祖佛過。此人過卻祖佛。若也如是。始體得佛祖意方與向上人同。如未透得。但學佛學祖則萬劫無有出期僧曰。如何得不被祖
【現代漢語翻譯】 現代漢語譯本：落花隨著流水漂去，皎潔的明月升上孤高的山峰。
白馬儒禪師
有僧人問：『如何是學人（修行人）的本分事？』禪師說：『昨夜三更時分，明月正當空。』又問：『如何是法身（佛的真身）向上之事？』禪師說：『井底的蛤蟆吞掉了月亮。』
龍牙居遁禪師
【評】【頌】禪師問翠微禪師：『如何是祖師（達摩）西來意？』翠微禪師說：『替我拿禪板來。』禪師於是遞過禪板，翠微禪師接過就打。禪師說：『打就任你打，但終究沒有祖師西來的真意。』又問臨濟禪師：『如何是祖師西來意？』臨濟禪師說：『替我拿蒲團來。』禪師於是遞過蒲團，臨濟禪師接過就打。禪師說：『打就任你打，但終究沒有祖師西來的真意。』後來有僧人問：『和尚您行腳參訪時，問兩位尊宿（大德）祖師西來意，不知兩位尊宿是否明白了？』禪師說：『明白是明白了，但終究沒有祖師西來的真意。』
【頌】禪師又舉德山禪師『話頭（開悟的契機）落底』的說法，因此自我反省，於是止步于洞山，跟隨大眾參禪請益。一天，禪師問：『如何是祖師西來意？』洞山禪師說：『等到洞水逆流，我就告訴你。』禪師這才領悟了其中的旨意。
○上堂說法。參玄之人，必須透過祖佛（歷代祖師和佛陀）才能有所成就。新豐和尚說：『祖佛的言教，如同天生的冤家，這樣才會有參學的份。』如果透不過，就會被祖佛所欺騙。僧人問：『祖佛還有欺騙人的心思嗎？』禪師說：『你說江湖還有阻礙人的心思嗎？』於是說：『江湖雖然沒有阻礙人的心思，但因為世人無法渡過，江湖就成了阻礙人的存在。不能說江湖不阻礙人。祖佛雖然沒有欺騙人的心思，但因為世人無法領悟，祖佛就成了欺騙人的存在。不能說祖佛不欺騙人。』如果能透得過祖佛，這個人就超越了祖佛。如果能夠這樣，才能體會到佛祖的真意，才能與向上之人同道。如果還不能透徹，只學佛學祖，那麼萬劫（極長的時間）也沒有出頭之日。僧人問：『如何才能不被祖
【English Translation】 English version: Fallen flowers drift with the flowing water; the bright moon rises above the solitary peak.
Zen Master Baima Ru
A monk asked: 'What is the fundamental matter for a student (practitioner)?' The Master said: 'Last night, at the third watch, the moon was at its zenith.' He asked again: 'What is the matter of upward striving of the Dharmakaya (Buddha's true body)?' The Master said: 'A toad at the bottom of a well swallows the moon.'
Zen Master Longya Judun
[Commentary][Verse] The Master asked Zen Master Cuiwei: 'What is the meaning of the Patriarch (Bodhidharma)'s coming from the West?' Cuiwei said: 'Bring me the Zen board.' The Master then handed over the Zen board, and Cuiwei took it and struck him. The Master said: 'Strike as you will, but still there is no meaning of the Patriarch.' He also asked Zen Master Linji: 'What is the meaning of the Patriarch's coming from the West?' Linji said: 'Bring me the cattail mat.' The Master then handed over the cattail mat, and Linji took it and struck him. The Master said: 'Strike as you will, but still there is no meaning of the Patriarch.' Later, a monk asked: 'When the Abbot traveled around, he asked the two venerable ones (greatly virtuous monks) about the meaning of the Patriarch's coming from the West. I wonder if the two venerable ones understood?' The Master said: 'Understood is understood, but still there is no meaning of the Patriarch.'
[Verse] The Master also cited Zen Master Deshan's saying about 'the bottom falling out' (the moment of enlightenment), and as a result, he reflected on himself and stopped at Dongshan, following the assembly to practice Zen and seek instruction. One day, the Master asked: 'What is the meaning of the Patriarch's coming from the West?' Dongshan said: 'When the water of the Dong River flows upstream, I will tell you.' Only then did the Master understand the essence of it.
○ Ascending the Dharma hall. Those who investigate the profound must pass through the Patriarchs and Buddhas (all past masters and the Buddha) to achieve something. The Venerable Xinfeng said: 'The teachings of the Patriarchs and Buddhas are like natural enemies; only then will there be a share in practice.' If you cannot pass through, you will be deceived by the Patriarchs and Buddhas. A monk asked: 'Do the Patriarchs and Buddhas have the intention to deceive people?' The Master said: 'Do you say that rivers and lakes have the intention to obstruct people?' Then he said: 'Although rivers and lakes have no intention to obstruct people, because people cannot cross them, rivers and lakes become obstructions. You cannot say that rivers and lakes do not obstruct people. Although the Patriarchs and Buddhas have no intention to deceive people, because people cannot penetrate them, the Patriarchs and Buddhas become deceivers. You cannot say that the Patriarchs and Buddhas do not deceive people.' If one can pass through the Patriarchs and Buddhas, this person surpasses the Patriarchs and Buddhas. If it is like this, then one can understand the true meaning of the Buddhas and Patriarchs and be on the same path as those who strive upwards. If one has not yet penetrated, but only studies the Buddhas and Patriarchs, then there will be no end to it for countless kalpas (extremely long periods of time). A monk asked: 'How can one not be
佛謾去。師曰。道者直須自悟去始得。
【頌】問十二時中如何著力。師曰。如無手人慾行拳始得。
【頌】問如何是祖師西來意師曰。待石烏龜解語即向汝道。曰石烏龜語也。師曰。向汝道甚麼。
【頌】問古人得個甚麼。便休去。師曰。如賊入空室。
○問如何是西來意。師曰。此一問最苦(報慈雲此一問最好)。
華嚴靜禪師
在洛浦作維那時。一日白槌普請曰。上間搬柴。下間鋤地。第一座問聖僧作甚麼師曰。當堂不正坐。不赴兩頭機。
○師問洞山。學人無個理路。未免情識運為。山曰汝還見有理路也無。師曰。見無理路。山曰。甚處得情識來。師曰。學人實問。山曰。恁么則直須向萬里無寸草處去。師曰。萬里無寸草處還許某甲去也無。山曰直須恁么去。
○後唐莊宗問。祖意教意是同是別師曰。探盡龍宮藏。眾義不能詮。
九峰滿禪師
僧問。人人盡道請益。未審師還拯濟也無師曰。汝道巨岳還乏寸土么。曰四海蔘尋當爲何事。師曰。演若迷頭心自狂。曰還有不狂者也無。師曰。有。曰如何是不狂者。師曰。突曉途中眼不開。
【頌】問僧近離甚處。曰閩中。師曰。遠涉不易。曰不難。動步便到。師曰。有不動步者么曰有。師曰
【現代漢語翻譯】 現代漢語譯本 佛謾去（Buddha scolds and leaves）。 師父說：『修行人必須自己領悟才能有所得。』
【頌】問：『一天十二個時辰中，如何著力修行？』 師父說：『如同沒有手的人想要打拳一樣。』
【頌】問：『什麼是祖師西來意（Patriarch Bodhidharma's intention in coming from the West）？』 師父說：『等石烏龜會說話了，我就告訴你。』 （僧人）說：『石烏龜說話了。』 師父說：『它跟你說什麼？』
【頌】問：『古人得到了什麼，便停止修行？』 師父說：『如同小偷進入空蕩蕩的房間。』
問：『如何是西來意（Patriarch Bodhidharma's intention in coming from the West）？』 師父說：『這個問題最難回答。』（報慈雲說這個問題最好）
華嚴靜禪師
在洛浦擔任維那（Vina，寺院中負責維持秩序的僧人）時，有一天敲槌宣佈：『上面的人搬柴，下面的人鋤地。』 第一座（寺院中的高僧）問：『聖僧（Holy Monk）在做什麼？』 師父說：『當堂不正坐，不參與兩邊的爭端。』
師父問洞山（Dongshan）：『學人（student）沒有道理可循，難免用情識來運作。』 洞山（Dongshan）說：『你還看到有道理可循嗎？』 師父說：『看到沒有道理可循。』 洞山（Dongshan）說：『從哪裡得到情識來的？』 師父說：『學人（student）是真心發問。』 洞山（Dongshan）說：『這樣就必須到萬里無寸草的地方去。』 師父說：『萬里無寸草的地方還允許我去嗎？』 洞山（Dongshan）說：『必須這樣去。』
後唐莊宗（923-926）問：『祖意（Patriarchal intention）和教意（doctrinal intention）是相同還是不同？』 師父說：『即使探盡龍宮的寶藏，也無法用言語來詮釋所有的意義。』
九峰滿禪師
僧人問：『人人都說請益（seeking instruction），不知道師父是否救濟（relieve）我們？』 師父說：『你說巨岳（great mountain）還缺少寸土嗎？』 （僧人）說：『四處參訪是爲了什麼事？』 師父說：『演若（Yanruo）迷失了頭，是心自己發狂。』 （僧人）說：『還有不發狂的人嗎？』 師父說：『有。』 （僧人）說：『如何是不發狂的人？』 師父說：『天剛亮的時候，眼睛睜不開。』
【頌】問：『僧人最近從哪裡來？』 （僧人）說：『閩中（Fujian Province）。』 師父說：『遠涉不易。』 （僧人）說：『不難，動步就到。』 師父說：『有不動步的人嗎？』 （僧人）說：『有。』 師父說：
【English Translation】 English version Fo Man Qu (Buddha scolds and leaves). The master said, 'A practitioner must realize it themselves to gain something.'
[Verse] Asked, 'How to exert effort in practice during the twelve periods of the day?' The master said, 'It's like a person without hands trying to box.'
[Verse] Asked, 'What is the meaning of the Patriarch's coming from the West (Patriarch Bodhidharma's intention in coming from the West)?' The master said, 'I will tell you when the stone turtle can speak.' (The monk) said, 'The stone turtle speaks.' The master said, 'What does it say to you?'
[Verse] Asked, 'What did the ancients gain that they stopped practicing?' The master said, 'Like a thief entering an empty room.'
Asked, 'What is the meaning of the Patriarch's coming from the West (Patriarch Bodhidharma's intention in coming from the West)?' The master said, 'This question is the most difficult to answer.' (Bao Ciyun said this question is the best).
Chan Master Huayan Jing
When he was serving as Vina (Vina, a monk in the monastery responsible for maintaining order) in Luopu, one day he struck the mallet and announced, 'Those above carry firewood, those below hoe the ground.' The first seat (the senior monk in the monastery) asked, 'What is the Holy Monk (Holy Monk) doing?' The master said, 'Sitting improperly in the hall, not participating in the disputes of either side.'
The master asked Dongshan (Dongshan), 'This student has no rational path, and inevitably uses emotions and perceptions to act.' Dongshan (Dongshan) said, 'Do you still see a rational path?' The master said, 'I see no rational path.' Dongshan (Dongshan) said, 'Where do emotions and perceptions come from?' The master said, 'This student is asking sincerely.' Dongshan (Dongshan) said, 'Then you must go to a place where there is not an inch of grass for ten thousand miles.' The master said, 'Is this student allowed to go to a place where there is not an inch of grass for ten thousand miles?' Dongshan (Dongshan) said, 'You must go like that.'
Emperor Zhuangzong of the Later Tang Dynasty (923-926) asked, 'Are the Patriarchal intention (Patriarchal intention) and the doctrinal intention (doctrinal intention) the same or different?' The master said, 'Even if you explore all the treasures of the Dragon Palace, you cannot explain all the meanings with words.'
Chan Master Jiufeng Man
A monk asked, 'Everyone says they are seeking instruction (seeking instruction), I don't know if the master will relieve (relieve) us?' The master said, 'Do you say that the great mountain (great mountain) still lacks an inch of soil?' (The monk) said, 'What is the purpose of visiting everywhere?' The master said, 'Yanruo (Yanruo) lost his head, it is the mind that is crazy by itself.' (The monk) said, 'Are there any who are not crazy?' The master said, 'Yes.' (The monk) said, 'What is it to be not crazy?' The master said, 'One's eyes cannot open on the way at dawn.'
[Verse] Asked, 'Where did the monk come from recently?' (The monk) said, 'From Minzhong (Fujian Province).' The master said, 'It is not easy to travel far.' (The monk) said, 'It is not difficult, I arrive as soon as I take a step.' The master said, 'Are there those who do not take a step?' (The monk) said, 'Yes.' The master said:
。爭得到此間。僧無對。師以拄杖趁出。
○僧問古人道。真因妄立從妄顯真是否。師曰是。曰如何是真。師曰。不雜食。曰如何是妄。師曰。起倒攀緣。曰去此二途。如何合得圓常。師曰。不敬功德天。誰嫌黑暗女。
北院通禪師
上堂。諸上座。有甚麼事。出來論量取。若上上根機不假如斯。若是中下之流。直須刬削門頭戶底。教索索地莫教入泥水。第一速須省事。直須無心去。學得千般萬般祇成知解。與衲僧門下。有甚麼交涉。
洞山全禪師
問先洞山。如何是出離之要。山曰。阇黎足下煙生。師當下契悟。更不他游云居進語曰。終不敢孤負和尚足下煙生。山曰。步步玄者。即是功到。
【頌】僧問清凈行者。不入涅槃。破戒比丘。不入地獄時如何。師曰。度盡無遺影。還他越涅槃(頌見聯珠集第一卷)。
京兆蜆子和尚
【頌】混俗閩川。不畜道具。不循律儀。冬夏唯披一衲。逐日沿江岸采掇蝦蜆。以充其腹。暮即宿東山白馬廟紙錢中。居民目為蜆子和尚。華嚴靜禪師聞之。欲決真假。先潛入紙錢中。深夜師歸。嚴把住曰。如何是祖師西來意師遽答曰。神前酒檯盤。嚴放手曰。不虛與我同根生。
幽棲道幽禪師
鏡清問。如何是少父。師曰。
【現代漢語翻譯】 現代漢語譯本： 爭論著想進入此地。這位僧人無言以對。禪師用拄杖將他趕了出去。 有僧人問：『古人說，真由妄立，從妄顯真，是這樣嗎？』禪師說：『是這樣。』僧人問：『如何是真？』禪師說：『不雜食。』僧人問：『如何是妄？』禪師說：『起倒攀緣。』僧人問：『去除這兩種途徑，如何才能合於圓常？』禪師說：『不敬功德天（指帶來福報的天神），誰又會嫌棄黑暗女（指帶來厄運的女神）呢？』 北院通禪師 上堂開示：各位禪僧，有什麼事情，拿出來討論。如果是上上根器的人，就不需要這樣。如果是中下等根器的人，就必須徹底剷除門頭戶底，讓他們乾乾淨淨的，不要陷入泥水中。第一要務是儘快省事，必須無心而為。學得千般萬般，最終都成了知解，與我禪僧門下，有什麼關係呢？ 洞山全禪師 有僧人問先洞山禪師：『如何是出離生死輪迴的關鍵？』洞山禪師說：『阇黎（梵語，意為親教師）足下生煙。』這位僧人當下契悟。後來到云居山進語說：『終究不敢辜負和尚足下生煙。』洞山禪師說：『步步玄妙，就是功夫到家。』 【頌】有僧人問清凈的修行者：『不入涅槃（梵語，意為解脫），破戒的比丘（梵語，意為出家男子），不入地獄，這時如何？』禪師說：『度盡眾生，不留一絲痕跡，才能真正超越涅槃。』（頌見《聯珠集》第一卷） 京兆蜆子和尚 【頌】和尚混跡于閩川（今福建一帶），不蓄任何法器，不遵守任何戒律，冬夏只披一件衲衣。每天沿著江岸採拾蝦蜆，以此充飢。晚上就睡在東山白馬廟的紙錢堆中。當地居民稱他為蜆子和尚。華嚴靜禪師聽說了這件事，想要辨別真假，先偷偷潛入紙錢堆中。深夜，蜆子和尚回來，華嚴靜禪師一把抓住他，問道：『如何是祖師西來意？』蜆子和尚立刻回答說：『神前酒檯盤。』華嚴靜禪師放手說：『不虛此行，原來你與我同根而生。』 幽棲道幽禪師 鏡清禪師問：『如何是少父？』禪師說：『……』
【English Translation】 English version: Arguing to get into this place. The monk had no response. The master chased him out with his staff. A monk asked, 'The ancients said, 'Truth is established by falsehood, and truth is revealed from falsehood.' Is this so?' The master said, 'It is so.' The monk asked, 'What is truth?' The master said, 'Not eating mixed food.' The monk asked, 'What is falsehood?' The master said, 'Rising, falling, and clinging.' The monk asked, 'Removing these two paths, how can one unite with the perfect and constant?' The master said, 'If you do not respect the Goddess of Merit (功德天, Gōngdé Tiān, referring to a deity who brings blessings), who would dislike the Dark Woman (黑暗女, Hēi'àn Nǚ, referring to a goddess who brings misfortune)?' Zen Master Tong of Beiyuan Ascending the hall: 'All of you, what is the matter? Bring it out for discussion. If you are of the highest caliber, this is not necessary. If you are of the middle or lower caliber, you must completely eradicate the door and threshold, making them clean and dry, and not letting them fall into the mud. The first priority is to quickly simplify matters, and you must act without intention. Learning thousands of things ultimately becomes mere intellectual understanding. What does that have to do with the lineage of us Zen monks?' Zen Master Quan of Dongshan A monk asked the former Zen Master Dongshan, 'What is the key to escaping the cycle of birth and death?' Zen Master Dongshan said, 'Smoke rises from beneath the feet of the Acharya (阇黎, Āchálí, Sanskrit for 'teacher').' The monk immediately attained enlightenment. Later, he went to Mount Yunju and said, 'I will never fail the smoke rising from beneath the feet of the Abbot.' Zen Master Dongshan said, 'Every step is profound; that is the arrival of accomplishment.' [Verse] A monk asked a pure practitioner, 'If one does not enter Nirvana (涅槃, Nièpán, Sanskrit for 'liberation'), and a monk who breaks the precepts does not enter hell, what then?' The master said, 'To liberate all beings without leaving a trace is to truly transcend Nirvana.' (The verse is found in the first volume of the Lian Zhu Ji). Venerable Xianzi of Jingzhao [Verse] The Venerable mixed with the common people in Minchuan (閩川, Mǐnchuān, present-day Fujian), possessing no Dharma implements and not following any precepts, wearing only a single patched robe in winter and summer. Every day, he gathered shrimp and shellfish along the riverbank to fill his stomach. At night, he slept in the paper money piles of the White Horse Temple in Dongshan. The local residents called him Venerable Xianzi. Zen Master Jing of Huayan heard of this and wanted to determine the truth. He first secretly entered the paper money pile. Late at night, Venerable Xianzi returned. Zen Master Jing grabbed him and asked, 'What is the meaning of the Patriarch's coming from the West?' Venerable Xianzi immediately replied, 'The wine tray before the gods.' Zen Master Jing released him and said, 'This trip was not in vain; you and I were born from the same root.' Zen Master Daoyou of Youqi Zen Master Jingqing asked, 'What is the young father?' The master said, '...'
無標的。曰無標的。以為少父邪。師曰。有甚麼過。曰祇如少父作么生。師曰。道者是甚麼心行。
【頌】一日斂鐘上堂。大眾才集師乃問。甚麼人打鐘。僧曰。維那。師曰。近前來。僧近前。師遂打一掌。卻歸方丈臥【增收】。
越州乾峰和尚
【頌】上堂。法身有三種病。二種光。須是一一透得。始解歸家穩坐。須知更有向上一竅在。雲門出問。庵內人為甚麼不知庵外事。師呵呵大笑。門曰。猶是學人疑處。師曰。子是甚麼心行。門曰。也要和尚相委。師曰。直須與么。始解穩坐。門應諾諾。
【頌】上堂。舉一不得舉二。放過一著。落在第二。雲門出衆曰。昨日有人從天臺來卻往徑山去。師曰。典座來日不得普請。便下座。
【頌】僧問。十方薄伽梵。一路涅槃門。未審路頭。在甚麼處。師以拄杖畫云。在這裡(僧后請益雲門。門拈起扇子云扇子𨁝跳上三十三天。筑帶帝釋鼻孔。東海鯉魚打一棒。雨似傾盆。會么)。
吉州禾山和尚
僧問。學人慾伸一問。師還答否。師曰。禾山答汝了也。
天童啟禪師
【頌】簡大德問。學人卓卓上來。請師的的。師曰。我這裡一屙便了。有甚麼卓卓的的。曰和尚恁么答話更買草鞋行腳好。師曰。近前來。簡近前。
【現代漢語翻譯】 現代漢語譯本： 『無標的』是什麼意思？說是『無標的』。是認為（某人）是少父（對年輕僧人的稱呼）嗎？ 師父說：『有什麼過錯？』 （僧人）說：『那麼少父是怎麼做的呢？』 師父說：『說道者是什麼樣的心行？』
【頌】一天，（乾峰和尚）收斂鐘聲後上堂。大眾剛聚集，師父就問：『什麼人打鐘？』 僧人說：『維那（寺院中負責管理僧眾事務的僧人）。』 師父說：『近前來。』 僧人走近前，師父就打了他一掌，然後回方丈室休息。
越州乾峰和尚
【頌】上堂。（乾峰和尚）說：『法身有三種病，兩種光。必須一一透徹理解，才能安穩地回到家。須知還有向上的一竅。』 雲門（雲門文偃禪師）出來問道：『庵內人為什麼不知道庵外事？』 師父呵呵大笑。 雲門說：『這還是學人疑惑的地方。』 師父說：『你是什麼樣的心行？』 雲門說：『也要和尚您來告訴我。』 師父說：『必須這樣，才能安穩地坐著。』 雲門應聲稱是。
【頌】上堂。（乾峰和尚）說：『舉一不得舉二，放過一著，落在第二。』 雲門從人群中出來說：『昨天有人從天臺山來，卻往徑山去了。』 師父說：『典座（寺院中負責飲食的僧人）明天不用普請（集體勞作）。』 說完便下座。
【頌】僧人問：『十方薄伽梵（佛的尊稱），一路涅槃門（通往涅槃的道路）。請問路頭在什麼地方？』 師父用拄杖畫了一下說：『在這裡。』 （僧人後來請教雲門，雲門拿起扇子說：『扇子𨁝跳上三十三天，筑帶帝釋（佛教中的天神）鼻孔，東海鯉魚打一棒，雨似傾盆。會么？』）
吉州禾山和尚
僧人問：『學人想問一個問題，師父您會回答嗎？』 師父說：『禾山已經回答你了。』
天童啟禪師
【頌】簡大德問：『學人特意前來，請師父明示。』 師父說：『我這裡一屙便了，有什麼特意明示的？』 （簡大德）說：『和尚您這樣回答，不如再去買草鞋行腳（雲遊四方）的好。』 師父說：『近前來。』 簡大德走近前。
【English Translation】 English version: 『Wu Biao De』 (無標的, No Target) what does it mean? Saying 『Wu Biao De』 (無標的, No Target). Is it thinking (someone) is Shao Fu (少父, Young Father, a term for young monks)? The master said: 『What fault is there?』 (The monk) said: 『Then how does Shao Fu (少父, Young Father) act?』 The master said: 『What kind of mind practice is the one who speaks of the Dao (道, the Way)?』
[Verse] One day, after the bell was silenced, (Zen Master Qianfeng) ascended the hall. As soon as the assembly gathered, the master asked: 『Who struck the bell?』 The monk said: 『The Vina (維那, the monastic officer in charge of affairs).』 The master said: 『Come closer.』 The monk approached, and the master struck him a blow, then returned to his abbot's quarters to rest.
Zen Master Qianfeng of Yuezhou (越州乾峰和尚)
[Verse] Ascending the hall. (Zen Master Qianfeng) said: 『The Dharmakaya (法身, Dharma Body) has three kinds of sickness and two kinds of light. One must thoroughly understand each one to return home and sit securely. Know that there is still an upward aperture.』 Yunmen (雲門, Zen Master Yunmen Wenyan) came out and asked: 『Why does the person inside the hermitage not know the affairs outside the hermitage?』 The master laughed heartily. Yunmen said: 『This is still where the student is in doubt.』 The master said: 『What kind of mind practice are you?』 Yunmen said: 『I also want the master to tell me.』 The master said: 『It must be like this to sit securely.』 Yunmen responded affirmatively.
[Verse] Ascending the hall. (Zen Master Qianfeng) said: 『To raise one, one must not raise two; to let go of one move is to fall into the second.』 Yunmen came out from the crowd and said: 『Yesterday someone came from Tiantai Mountain (天臺山) but went to Jingshan (徑山).』 The master said: 『The cook (典座, the monastic officer in charge of food) does not need to do general labor (普請, communal work) tomorrow.』 Then he descended from the seat.
[Verse] A monk asked: 『The Bhagavan (薄伽梵, the Blessed One) of the ten directions, the one road to Nirvana (涅槃). I don't know where the road begins.』 The master drew with his staff and said: 『It is here.』 (The monk later asked Yunmen for instruction. Yunmen picked up a fan and said: 『The fan jumps up to the thirty-third heaven, pierces the nose of Indra (帝釋, the ruler of the gods), the carp of the East Sea strikes a blow, and the rain pours down like a torrent. Do you understand?』)
Zen Master Heshan of Jizhou (吉州禾山和尚)
A monk asked: 『This student wishes to ask a question; will the master answer?』 The master said: 『Heshan has already answered you.』
Zen Master Qitian of Tiantong (天童啟禪師)
[Verse] Jian Da De (簡大德) asked: 『This student has come especially to ask the master to show me clearly.』 The master said: 『I just relieve myself here; what is there to show clearly?』 (Jian Da De) said: 『If the master answers like this, it would be better to buy straw sandals and travel around.』 The master said: 『Come closer.』 Jian Da De approached.
師曰。祇如老僧恁么答過在甚麼處簡無對。師便打。
欽山文䆳禪師
【頌】師與巖頭雪峰同到德山。一日問德山曰。天皇也恁么道。龍潭也恁么道。未審和尚作么生道山曰。汝試舉天皇龍潭道底看師擬進語。山便打。師被打。歸延壽堂曰。是則是。打我太煞。巖頭曰。汝恁么道。他后不得道見德山來(法眼別云是則是。錯打我)。
○師與巖頭雪峰坐次。洞山行茶來。師乃開眼。洞曰。甚麼處去來。曰入定來洞曰。定本無門。從何而入。
○師與巖頭雪峰過江西。到一茶店喫茶次。師曰。不會轉身通氣者。不得茶吃。頭曰。若恁么。我定不得茶吃峰曰。某甲亦然。師曰。這兩個老漢。話頭也不識頭曰。甚處去也。師曰。布袋里老鴉。雖活如死。頭退後曰。看看。師曰。奯公且置存公作么生。峰以手畫一圓相。師曰。不得不問。頭呵呵曰太遠生。師曰。有口不得茶吃者多。
【評】【頌】巨良禪客參。禮拜了。便問。一鏃破三關時如何。師曰。放出關中主看。良曰。恁么則知過必改。師曰。更待何時。良曰。好只箭。放不著所在。便出去。師曰。且來阇黎。良回首。師下禪床擒住曰。一鏃破三關即且置。試為欽山發箭看良擬議。師打七棒曰。且聽個亂統漢。疑三十年。有僧舉似同安察
【現代漢語翻譯】 現代漢語譯本 師父說：『如果老僧我這樣回答，那麼在什麼地方顯得沒有對答呢？』 師父隨即就打了他。
欽山文䆳禪師
【頌】師父與巖頭、雪峰一同來到德山。一天，師父問德山說：『天皇（指天皇道悟禪師，唐代禪僧）也這麼說，龍潭（指龍潭崇信禪師，唐代禪僧）也這麼說，不知道和尚您怎麼說？』 德山說：『你試著說說天皇、龍潭怎麼說的。』 師父剛要開口，德山就打了他。師父被打后，回到延壽堂說：『是倒是，打得我太狠了。』 巖頭說：『你這麼說，以後可不能說見過德山。』（法眼禪師另有評語：『是倒是，打錯了我。』）
○師父與巖頭、雪峰坐在一起，洞山端茶過來。師父於是睜開眼睛。洞山說：『從哪裡來？』 師父說：『入定回來。』 洞山說：『定本來就沒有門，從哪裡進入？』
○師父與巖頭、雪峰經過江西，到一家茶店喝茶。師父說：『不會轉身通氣的人，沒茶喝。』 巖頭說：『如果這樣，那我肯定沒茶喝。』 雪峰說：『我也是這樣。』 師父說：『這兩個老傢伙，連話頭都不認識。』 巖頭說：『去哪裡了？』 師父說：『布袋里的老鴉，雖然活著卻像死了。』 巖頭退後說：『看看。』 師父說：『奯公且放一邊，存公又怎麼樣呢？』 雪峰用手畫了一個圓圈。師父說：『不得不問。』 巖頭呵呵笑著說：『太遠了。』 師父說：『有口卻沒茶喝的人多著呢。』
【評】【頌】巨良禪客來參拜，禮拜完畢，便問：『一箭射穿三關時如何？』 師父說：『放出關中的主人來看看。』 巨良說：『這樣就知道有過必改。』 師父說：『更待何時？』 巨良說：『好箭，卻放不到地方。』 便要出去。師父說：『且慢，阇黎（梵語，意為「親教師」）。』 巨良回頭。師父下禪床擒住他說：『一箭射穿三關暫且放下，試為欽山發箭看看。』 巨良猶豫不決。師父打了他七棒說：『且聽這個胡說八道的人，疑惑了三十年。』 有僧人把這件事告訴了同安察禪師。
【English Translation】 English version The Master said, 'If this old monk answers in this way, where is it shown that there is no response?' The Master then struck him.
Chan Master Qinshan Wenxun
[Verse] The Master, along with Yantou and Xuefeng, arrived at Deshan. One day, the Master asked Deshan, 'Tianhuang (referring to Chan Master Tianhuang Daowu, a Chan monk of the Tang Dynasty) said it this way, and Longtan (referring to Chan Master Longtan Chongxin, a Chan monk of the Tang Dynasty) said it that way. I wonder, how does the Master say it?' Deshan said, 'You try to say what Tianhuang and Longtan said.' As the Master was about to speak, Deshan struck him. After being struck, the Master returned to Yanshou Hall and said, 'It is so, but he hit me too hard.' Yantou said, 'If you say it like that, you cannot say that you have seen Deshan in the future.' (Fayan has a separate comment: 'It is so, but he hit me wrongly.')
○The Master, along with Yantou and Xuefeng, were sitting together when Dongshan came to serve tea. The Master then opened his eyes. Dongshan said, 'Where have you been?' The Master said, 'Returning from entering samadhi.' Dongshan said, 'Samadhi originally has no gate, from where did you enter?'
○The Master, along with Yantou and Xuefeng, passed through Jiangxi and went to a teahouse for tea. The Master said, 'Those who do not know how to turn around and communicate will not get tea to drink.' Yantou said, 'If that's the case, then I definitely won't get tea to drink.' Xuefeng said, 'I am the same.' The Master said, 'These two old fellows don't even recognize the topic of conversation.' Yantou said, 'Where did it go?' The Master said, 'The crow in the bag, although alive, is like dead.' Yantou stepped back and said, 'Look, look.' The Master said, 'Let's put aside Hu Gong for now, what about Cun Gong?' Xuefeng drew a circle with his hand. The Master said, 'I have to ask.' Yantou laughed and said, 'Too far.' The Master said, 'There are many who have mouths but no tea to drink.'
[Commentary][Verse] Chan traveler Juliang came to pay respects. After bowing, he asked, 'What is it like when one arrow pierces through three barriers?' The Master said, 'Release the master within the barrier and let me see.' Juliang said, 'In that case, I know that I must correct my mistakes.' The Master said, 'When are you going to wait?' Juliang said, 'A good arrow, but it cannot be released to the right place.' Then he was about to leave. The Master said, 'Wait, Ajari (Sanskrit term for 'teacher').' Juliang turned his head. The Master got off the meditation bed, grabbed him, and said, 'Let's put aside piercing through three barriers with one arrow for now, try to release an arrow for Qinshan and let me see.' Juliang hesitated. The Master struck him seven times and said, 'Listen to this nonsensical person, doubting for thirty years.' A monk told Chan Master Tongan Cha about this.
。安曰。良公雖解發箭。要且未中的。僧便問。未審如何得中的去安曰關中主是甚麼人。僧回舉似師。師曰。良公若解恁么。也免得欽山口。然雖如此同安不是好心。亦須看始得。
洞山延禪師
因曹山垂語云。有一人向萬丈崖頭。騰身直下。此是甚麼人。眾無對。師出曰不存。山曰。不存個甚麼。師曰。始得撲不碎。山深肯之。
金峰從志禪師
【頌】拈起枕子示僧曰。一切人喚作枕子。金峰道不是。僧曰。未審和尚喚作甚麼。師拈起枕子。僧曰。恁么則依而行之。師曰。你喚作甚麼。僧曰。枕子。師曰。落在金峰窠里。
【頌】僧問。是身無知。如土木石。此意如何。師下禪床扭僧耳朵。僧負痛作聲。師曰。今日始捉著個無知漢。僧作禮出去。師召阇黎。僧回首。師曰。若到堂中不可舉著。曰何故。師曰。大有人笑金峰老婆心。
○上堂。老僧二十年前有老婆心。二十年後無老婆心。僧問。如何是二十年前有老婆心。師曰。問凡答凡。問聖答聖。曰如何是二十年後無老婆心。師曰。問凡不答凡。問聖不答聖。
【頌】僧問。四海晏清時如何。師曰。猶是階下漢。
鹿門真禪師
上堂。一片凝然光燦爛擬意追尋卒難見。瞥然撞著豁人情。大事分明總成辦。
【現代漢語翻譯】 現代漢語譯本： 安禪師說：『良公雖然懂得發射箭，但未必能射中目標。』僧人便問：『不知如何才能射中目標？』安禪師說：『關中的主人是誰？』僧人回來告訴洞山良價禪師（807-869）。洞山禪師說：『良公如果懂得這樣，也能免於欽山口的災禍。』雖然如此，同安禪師並非完全是好意，也需要仔細觀察才能明白。
洞山延禪師
因為曹山禪師垂示說：『有一個人向萬丈懸崖跳下去。』這是什麼人？』眾人沒有回答。洞山延禪師出來說：『不存。』曹山禪師說：『不存什麼？』洞山延禪師說：『才能摔不碎。』曹山禪師深深地認可了他。
金峰從志禪師
【頌】金峰從志禪師拿起枕頭向僧人展示說：『所有人都叫它枕頭，金峰禪師說不是。』僧人問：『不知和尚叫它什麼？』金峰禪師拿起枕頭。僧人說：『這樣就是依教奉行。』金峰禪師說：『你叫它什麼？』僧人說：『枕頭。』金峰禪師說：『落入金峰的窠臼里了。』
【頌】僧人問：『這個身體沒有知覺，如同泥土木頭石頭一樣，這是什麼意思？』金峰禪師走下禪床，扭僧人的耳朵。僧人疼痛地叫出聲。金峰禪師說：『今天才抓住一個無知的人。』僧人作禮出去。金峰禪師叫道：『阇黎（梵語，意為弟子）。』僧人回頭。金峰禪師說：『如果到堂中不要提起這件事。』僧人問：『為什麼？』金峰禪師說：『會有人笑金峰禪師像老太婆一樣心腸。』
○上堂。老僧二十年前有老婆心，二十年後沒有老婆心。僧人問：『如何是二十年前有老婆心？』金峰禪師說：『問凡答凡，問聖答聖。』僧人問：『如何是二十年後沒有老婆心？』金峰禪師說：『問凡不答凡，問聖不答聖。』
【頌】僧人問：『天下太平的時候如何？』金峰禪師說：『仍然是臺階下的臣民。』
鹿門真禪師
上堂。一片凝結的光芒燦爛奪目，想要用意念去追尋卻難以見到。忽然撞見，豁然開朗，大事分明，一切都辦妥了。
【English Translation】 English version: An said, 'Although Venerable Liang knows how to shoot arrows, he may not hit the target.' The monk then asked, 'How can one hit the target?' An said, 'Who is the master of Guanzhong?' The monk returned and reported this to Master Dongshan Liangjie (807-869). Master Dongshan said, 'If Venerable Liang understands this, he can avoid the disaster at Qinshankou.' Even so, Tong'an's intention is not entirely good; one must observe carefully to understand it.
Zen Master Dongshan Yan
Because Zen Master Caoshan gave an instruction, saying, 'There is a person who leaps straight down from a ten-thousand-zhang cliff.' What kind of person is this?' The assembly had no response. Master Dongshan came forward and said, 'Non-existence.' Caoshan said, 'Non-existence of what?' Master Dongshan said, 'Only then can it not be smashed.' Caoshan deeply acknowledged this.
Zen Master Jinfeng Congzhi
[Verse] Picking up a pillow and showing it to the monks, he said, 'Everyone calls this a pillow, but Jinfeng says it is not.' A monk asked, 'What does the abbot call it?' The master picked up the pillow. The monk said, 'In that case, we should act accordingly.' The master said, 'What do you call it?' The monk said, 'A pillow.' The master said, 'Fallen into Jinfeng's nest.'
[Verse] A monk asked, 'This body is without knowledge, like earth, wood, and stone. What does this mean?' The master stepped down from the Zen platform and twisted the monk's ear. The monk cried out in pain. The master said, 'Today I have finally caught an ignorant fellow.' The monk bowed and left. The master called out, 'Shramaneraka (Sanskrit for disciple).' The monk turned his head. The master said, 'Do not mention this when you get to the hall.' The monk asked, 'Why?' The master said, 'Many people will laugh at Jinfeng's old woman's heart.'
○ Ascending the hall. The old monk had an old woman's heart twenty years ago, but does not have an old woman's heart twenty years later. A monk asked, 'What is having an old woman's heart twenty years ago?' The master said, 'Answer the mundane with the mundane, answer the sacred with the sacred.' The monk asked, 'What is not having an old woman's heart twenty years later?' The master said, 'Do not answer the mundane with the mundane, do not answer the sacred with the sacred.'
[Verse] A monk asked, 'What is it like when the four seas are at peace?' The master said, 'Still a subject beneath the steps.'
Zen Master Luming Zhen
Ascending the hall. A piece of solidified light is brilliantly radiant, but it is difficult to see if you try to pursue it with intention. Suddenly encountering it, one is enlightened, and the great matter is clear, and everything is accomplished.
實快活。無繫絆。萬兩黃金終不換。任他千聖出頭來。總是向渠影中現。
曹山霞禪師
【頌】僧問。佛未出世時如何。師曰。曹山不如。曰出世后如何。師曰。不如曹山。
【頌】僧侍立。師曰。道者可煞熱曰是。師曰。祇如熱向甚處迴避。曰向鑊湯爐炭里迴避。師曰。祇如鑊湯爐炭又作么生迴避。曰眾苦不能到。
曹山(亦名荷玉)光慧禪師
【頌】僧問。如何是西來的的意。師曰。不禮拜。更待何時。
○上堂。舉拄杖曰。從上皆留此一路。方便接人。有僧出曰。和尚又是從頭起也。師曰。謝相委悉。
曹山智炬禪師
初問先曹山曰。古人提起那邊人學人如何體悉。山曰。退步就己。萬不失一。師于言下頓忘玄解。乃辭去。遍參。至三祖。因看經次。僧問禪僧心不掛元字腳。何得多學。師曰。文字性異。法法體空。迷則句句瘡疣悟則文文般若。茍無取捨何害圓伊。
育王通禪師
【頌】僧問。如何是和尚家風。師曰。渾身不直五文錢。曰太貧寒生。師曰。古代如是。曰如何施設。師曰。隨家豐儉。
鳳棲同安丕禪師
【頌】僧問。如何是和尚家風。師曰。金雞抱子歸霄漢。玉兔懷胎入翠微。曰忽遇客來。將何祗待。師曰。金果朝來
【現代漢語翻譯】 現代漢語譯本 真是快樂逍遙，沒有任何牽掛。即使用萬兩黃金也不換。任憑千聖出世，也總是在這快樂逍遙的境界中顯現。
曹山霞禪師
【頌】有僧人問：『佛未出世時是什麼樣的？』 禪師說：『曹山不如。』 僧人問：『出世后又是什麼樣的？』 禪師說：『不如曹山。』
【頌】僧人侍立在旁。禪師說：『道者，可真是熱啊！』 僧人說：『是啊。』 禪師說：『那麼，這熱向哪裡迴避呢？』 僧人說：『向鑊湯爐炭里迴避。』 禪師說：『那麼，鑊湯爐炭又該如何迴避呢？』 僧人說：『眾苦不能到達的地方。』
曹山(亦名荷玉)光慧禪師
【頌】有僧人問：『如何是西來的真意（Bodhidharma's intention in coming from the West）？』 禪師說：『不禮拜，更待何時？』
○上堂說法。舉起拄杖說：『歷代祖師都留下這一條路，方便接引世人。』 有僧人出來說：『和尚您又是從頭開始說啊。』 禪師說：『謝謝你如此瞭解。』
曹山智炬禪師
最初，智炬禪師問先曹山禪師：『古人提起那邊人，學人如何體悟？』 曹山禪師說：『退步就己，萬無一失。』 智炬禪師在言下頓悟，忘記了玄妙的解釋，於是辭別而去，遍參各地。到三祖寺時，因看經，有僧人問：『禪僧心不掛元字腳，為何要多學？』 智炬禪師說：『文字的性質不同，一切法的本體都是空性的。迷惑時，句句都是瘡疣；覺悟時，字字都是般若（prajna, wisdom）。如果心中沒有取捨，又何妨圓融無礙呢？』
育王通禪師
【頌】有僧人問：『如何是和尚的家風？』 禪師說：『渾身上下不值五文錢。』 僧人說：『太貧寒了。』 禪師說：『古代就是這樣。』 僧人問：『如何施設呢？』 禪師說：『隨各家豐儉而定。』
鳳棲同安丕禪師
【頌】有僧人問：『如何是和尚的家風？』 禪師說：『金雞抱著小雞歸入霄漢，玉兔懷著身孕進入翠微。』 僧人問：『忽然有客人來，將用什麼招待呢？』 禪師說：『金果朝來。』
【English Translation】 English version Truly happy and free, without any ties. Not even ten thousand taels of gold could exchange it. Let a thousand sages appear, they all manifest within this state of joyful freedom.
Zen Master Caoshan Xia
[Verse] A monk asked: 'What was it like before the Buddha appeared in the world?' The Master said: 'Caoshan is not as good.' The monk asked: 'What is it like after he appeared in the world?' The Master said: 'Not as good as Caoshan.'
[Verse] A monk stood in attendance. The Master said: 'Practitioner, it's terribly hot!' The monk said: 'It is.' The Master said: 'Then where do you retreat from the heat?' The monk said: 'I retreat into the cauldron of boiling water and the charcoal furnace.' The Master said: 'Then how do you retreat from the cauldron of boiling water and the charcoal furnace?' The monk said: 'Where suffering cannot reach.'
Zen Master Caoshan (also known as Heyu) Guanghui
[Verse] A monk asked: 'What is the meaning of Bodhidharma's intention in coming from the West?' The Master said: 'If you don't bow, when will you?'
○ Ascending the Dharma hall. Raising his staff, he said: 'All the patriarchs have left this one path, conveniently guiding people.' A monk came out and said: 'Venerable, you are starting from the beginning again.' The Master said: 'Thank you for knowing so well.'
Zen Master Caoshan Zhiju
Initially, Zhiju Zen Master asked the former Caoshan Zen Master: 'When the ancients mentioned 'that person over there,' how should a student understand it?' Caoshan Zen Master said: 'Retreat and turn to yourself, and you won't miss it by a mile.' Zhiju Zen Master had a sudden awakening upon hearing these words, forgetting all abstruse explanations. He then took his leave and traveled to various places. When he arrived at the Third Ancestor Temple, while reading the scriptures, a monk asked: 'A Chan monk's mind is not attached to the foot of the character 元 (yuan, origin), so why study so much?' Zhiju Zen Master said: 'The nature of words is different, and the essence of all dharmas is emptiness. When deluded, every phrase is a sore; when enlightened, every word is prajna (prajna, wisdom). If there is no grasping or rejection, what harm is there in perfect harmony?'
Zen Master Yuwang Tong
[Verse] A monk asked: 'What is the style of the Venerable's household?' The Master said: 'My whole body isn't worth five copper coins.' The monk said: 'That's too poor.' The Master said: 'It's been like this since ancient times.' The monk asked: 'How should it be provided for?' The Master said: 'According to the abundance or scarcity of each family.'
Zen Master Fengqi Tongan Pi
[Verse] A monk asked: 'What is the style of the Venerable's household?' The Master said: 'The golden rooster embraces its chicks, returning to the heavens; the jade rabbit carries its pregnancy, entering the emerald depths.' The monk asked: 'If a guest suddenly arrives, how will you treat them?' The Master said: 'Golden fruit in the morning.'
猿摘去。玉花晚后鳳銜歸。
○問路逢達道人。不將語默對。未審將甚麼對。師曰。要踢要拳。
○問才有言詮盡落今時。不落言詮。請師直說。師曰。木人解語非干舌。石女拋梭豈亂絲。
【頌】問依經解義。三世佛冤。離經一字。即同魔說此理如何。師曰。孤峰迥秀。不掛煙蘿。片月行空。白雲自在。
○新到參。師問甚處來。曰湖南。師曰。還知同安這裡。風雲體道。花檻璇璣么。曰知。師曰。非公境界。僧便喝。師曰。短販樵人徒夸書劍。僧擬進語。師曰。劍甲未施賊身已露。
歸宗懷惲禪師
【頌】僧問。截水停輪時如何師曰。磨不轉。曰如何是磨不轉。師曰。不停輪。
嵇山章禪師
在投子作柴頭。投子同吃茶次。謂師曰。森羅萬象。總在里許。師潑卻茶曰。森羅萬象在甚麼處。子曰可惜一碗茶。
云居懷岳禪師
僧問。如何是大圓鏡。師曰。不鑑照。曰忽遇四方八面來時作么生。師曰。胡來胡現。漢來漢現。曰大好不鑑照師便打。
杭州佛日本空禪師
【頌】參夾山。山一日普請。維那令師送茶。師曰。某甲為佛法來。不為送茶來。那曰。奉和尚處分。師曰。和尚尊命即得乃將茶去作務處。搖茶甌作聲。山回顧。師曰。釅
【現代漢語翻譯】 現代漢語譯本： 猿猴摘取花朵，玉花凋謝后鳳凰銜著花枝歸巢。 問：路上遇到得道的修行人，不以言語或沉默相對，不知該如何應對？師父說：要踢要打。 問：所有能用言語表達的都落入當下的時空，不落入言語表達的，請師父直接說明。師父說：木偶能說話並非依靠舌頭，石女拋梭又怎會亂了絲線。 【頌】問：依據佛經解釋義理，三世（過去、現在、未來）的佛都會覺得冤枉；離開佛經哪怕一個字，就等同於魔的說法。這道理是怎樣的？師父說：孤高的山峰挺拔秀麗，不被煙霧藤蔓纏繞；一輪彎月在空中執行，白雲自在飄浮。 一位新來的僧人前來參拜。師父問：從哪裡來？答：湖南。師父說：可知同安這裡，風雲體現佛道，花檻如璇璣運轉？答：知道。師父說：這不是你的境界。僧人便大喝一聲。師父說：短途販賣的樵夫徒然誇耀書劍。僧人想要進一步說話，師父說：劍甲還沒施展，賊人的身形已經暴露。 歸宗懷惲禪師 【頌】僧人問：截斷流水，停止車輪的時候，是怎樣的？師父說：磨盤轉不動。問：如何是磨盤轉不動？師父說：不停流水，不停車輪。 嵇山章禪師 在投子山擔任燒火的。投子和師父一起喝茶時，投子對師父說：森羅萬象，都在這裡面。師父把茶潑掉說：森羅萬象在哪裡？投子說：可惜了一碗茶。 云居懷岳禪師 僧人問：如何是大圓鏡（比喻清凈無染的心）？師父說：不照鑒。問：忽然遇到四面八方的事物來時，該怎麼辦？師父說：胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象。問：太好了，不照鑒。師父便打了他。 杭州佛日本空禪師 【頌】參拜夾山。夾山有一天普請（集體勞作），維那（寺院中的職務，負責管理僧眾雜務）讓師父送茶。師父說：我爲了佛法而來，不是爲了送茶而來。維那說：這是和尚（寺院住持）的吩咐。師父說：和尚的命令不得不從。於是拿著茶去勞作的地方，搖晃茶甌發出聲音。夾山回頭看，師父說：茶很濃。
【English Translation】 English version: The monkey plucks the flower. After the jade flower fades, the phoenix returns to its nest with the flower branch in its beak. Question: Meeting a Taoist (達道人) on the road, not responding with speech or silence, how should one respond? The master said: Kick or punch. Question: All that can be expressed in words falls into the present moment, and what cannot be expressed in words, please explain directly, Master. The master said: A wooden puppet speaking does not rely on a tongue, how could a stone woman's shuttle mess up the silk threads? [Verse] Question: Explaining the meaning according to the scriptures makes the Buddhas of the three times (三世) feel wronged; departing from the scriptures by even one word is the same as the words of a demon. What is this principle? The master said: A solitary peak stands tall and beautiful, not entangled by mist and vines; a crescent moon travels in the sky, white clouds float freely. A newly arrived monk came to pay respects. The master asked: Where do you come from? Answer: Hunan. The master said: Do you know that here in Tongan, wind and clouds embody the Tao, and the flower railings revolve like an armillary sphere (璇璣)? Answer: I know. The master said: This is not your realm. The monk then shouted loudly. The master said: A short-distance woodcutter vainly boasts of books and swords. The monk intended to speak further, the master said: Before the armor is put on, the thief's body is already exposed. Chan Master Huaiyun of Guizong [Verse] A monk asked: What is it like when the flowing water is cut off and the wheel stops? The master said: The millstone does not turn. Asked: What is 'the millstone does not turn'? The master said: The water does not flow, the wheel does not stop. Chan Master Zhang of Jishan He was a firewood gatherer at Touzi Mountain. Once, while Touzi and the master were drinking tea together, Touzi said to the master: The myriad phenomena (森羅萬象) are all in here. The master spilled the tea and said: Where are the myriad phenomena? Touzi said: What a pity for a bowl of tea. Chan Master Huaiyue of Yunju A monk asked: What is the Great Perfect Mirror (大圓鏡) (a metaphor for the pure and undefiled mind)? The master said: It does not reflect. Asked: What should be done when things come from all directions? The master said: When a barbarian (胡) comes, a barbarian appears; when a Han (漢) comes, a Han appears. Asked: Wonderful, it does not reflect. The master then struck him. Chan Master Ribenkong of Hangzhou [Verse] Paying respects to Jiashan. One day, Jiashan was doing general labor (普請). The director (維那) asked the master to deliver tea. The master said: I came for the Dharma, not to deliver tea. The director said: This is the abbot's (和尚) order. The master said: The abbot's order must be obeyed. So he took the tea to the work area, shaking the tea bowl to make a sound. Jiashan looked back, and the master said: The tea is strong.
茶三五盞意在钁頭邊。山曰瓶有傾茶勢。籃中幾個甌。師曰。瓶有傾茶勢。籃中無一甌。便行茶。時眾皆舉目。師曰。大眾鶴望請師一言。山曰路逢死蛇莫打殺。無底籃子盛將歸。師曰。手執夜明符。幾個知天曉。山曰。大眾有人也。歸去來。歸去來。遂住普請眾皆仰嘆。
永光真禪師
上堂。言鋒若差。鄉關萬里。直須懸崖撒手。自肯承當。絕後再蘇欺君不得。非常之旨。人焉廋哉。
朱溪謙禪師
【頌】韶國師到參次。聞犬咬靈鼠聲國師便問是甚麼聲。師曰。犬咬靈鼠聲。國師曰。既是靈鼠為甚麼卻被犬咬。師曰。咬殺也國師曰好個犬。師便打國師曰。莫打某甲。話在。師休去。
云居簡禪師
僧問。維摩豈不是金粟如來。師曰是。曰為甚麼卻在釋迦。會下聽法。師曰。他不擔人我。
【頌】問路逢猛虎時如何。師曰。千人萬人不逢。為甚麼阇黎偏逢。
【頌】問孤峰獨宿時如何。師曰。閑卻七間僧堂不宿阿誰教汝孤峰獨宿。
新羅云住和尚
【頌】僧問。如何是諸佛師。師曰。文殊聳耳【增收】。
護國守澄凈果禪師
上堂。諸方老宿盡在曲錄木床上為人。及有問著祖師西來意。未曾有一人當頭道著。時有僧問請和尚當頭道。師曰
【現代漢語翻譯】 現代漢語譯本： 茶喝了三五盞，意圖在於田間勞作。山僧說，茶壺傾斜，有倒茶的姿勢。竹籃里有幾個茶碗。禪師說：『茶壺傾斜，有倒茶的姿勢，但竹籃里卻沒有一個茶碗。』於是開始分茶。當時眾人都睜大了眼睛。禪師說：『各位像鶴一樣伸長脖子盼望，請山僧說一句。』山僧說：『路上遇到死蛇，不要打死它，用沒有底的籃子盛著帶回去。』禪師說：『手裡拿著夜明符，有幾個人知道天亮了？』山僧說：『各位有人性啊，回去吧，回去吧。』於是停止了普請（集體勞作），眾人都仰慕讚歎。
永光真禪師
上堂說法。言語鋒芒稍微差錯，就如同遠離家鄉萬里之遙。必須懸崖撒手，自己肯承擔一切。死而復生也無法欺騙自己。非常深刻的道理，人怎麼能夠隱藏呢？
朱溪謙禪師
【頌】韶國師（唐代禪師）來參拜時，聽到狗咬靈鼠的聲音，國師便問這是什麼聲音。禪師說：『是狗咬靈鼠的聲音。』國師說：『既然是靈鼠，為什麼卻被狗咬？』禪師說：『咬死了。』國師說：『好一條狗！』禪師便打他。國師說：『不要打我，話還在。』禪師讓他離開。
云居簡禪師
僧人問：『維摩（維摩詰，佛教在家菩薩）豈不是金粟如來（過去佛）？』禪師說：『是。』僧人問：『為什麼卻在釋迦（釋迦牟尼佛）的法會上聽法？』禪師說：『他不執著於人我和分別。』
【頌】問：『路上遇到猛虎時如何是好？』禪師說：『千人萬人都不曾遇到，為什麼你偏偏遇到？』
【頌】問：『獨自在孤峰上住宿時如何是好？』禪師說：『空閑著七間僧房不住，是誰教你獨自在孤峰上住宿？』
新羅云住和尚
【頌】僧人問：『什麼是諸佛的老師？』禪師說：『文殊（文殊菩薩）聳耳傾聽。』
護國守澄凈果禪師
上堂說法。各地的老禪師都在曲錄木床上為人說法。等到有人問到祖師西來意（禪宗的根本宗旨），沒有一個人能夠當頭直截了當地說出來。當時有僧人問：『請和尚當頭直說。』禪師說：
【English Translation】 English version: After drinking three or five cups of tea, the intention lies in working in the fields. The mountain monk said, 'The teapot is tilted, showing the gesture of pouring tea.' There are several tea bowls in the bamboo basket. The Zen master said, 'The teapot is tilted, showing the gesture of pouring tea, but there is not a single tea bowl in the bamboo basket.' Then he began to distribute tea. At that time, everyone opened their eyes wide. The Zen master said, 'Everyone is craning their necks like cranes, please let the mountain monk say a word.' The mountain monk said, 'If you encounter a dead snake on the road, do not kill it, but use a bottomless basket to carry it back.' The Zen master said, 'Holding a luminous talisman in hand, how many people know that dawn has broken?' The mountain monk said, 'Everyone has humanity, go back, go back.' Then he stopped the 'puqing' (collective labor), and everyone admired and praised him.
Yongguang Zhen Zen Master
Ascending the hall to give a Dharma talk. If the edge of speech is slightly off, it is like being ten thousand miles away from home. One must let go from the cliff and be willing to take responsibility for everything. Even if one is resurrected from death, one cannot deceive oneself. Such a profound principle, how can people hide it?
Zhuxi Qian Zen Master
[Verse] When National Teacher Shao (Zen master of the Tang Dynasty) came to visit, he heard the sound of a dog biting a spirit rat. The National Teacher then asked what the sound was. The Zen master said, 'It is the sound of a dog biting a spirit rat.' The National Teacher said, 'Since it is a spirit rat, why is it being bitten by a dog?' The Zen master said, 'It has been bitten to death.' The National Teacher said, 'What a good dog!' The Zen master then hit him. The National Teacher said, 'Do not hit me, the words are still there.' The Zen master let him leave.
Yunju Jian Zen Master
A monk asked, 'Isn't Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva) the Golden粟 Tathagata (past Buddha)?' The Zen master said, 'Yes.' The monk asked, 'Why is he listening to the Dharma at Shakyamuni's (Shakyamuni Buddha) assembly?' The Zen master said, 'He is not attached to self and others, and does not discriminate.'
[Verse] Asked, 'What should I do when I encounter a fierce tiger on the road?' The Zen master said, 'Thousands and tens of thousands of people have never encountered one, why do you encounter one?'
[Verse] Asked, 'What should I do when I sleep alone on a solitary peak?' The Zen master said, 'Leaving seven monastic rooms empty and not sleeping in them, who taught you to sleep alone on a solitary peak?'
Silla Yunzhu Monk
[Verse] A monk asked, 'Who is the teacher of all Buddhas?' The Zen master said, 'Manjusri (Manjusri Bodhisattva) pricks up his ears [to listen].'
Huguo Shouchang Jingguo Zen Master
Ascending the hall to give a Dharma talk. The old Zen masters from all directions are all expounding the Dharma for people on curved wooden beds. When someone asks about the meaning of Bodhidharma's coming from the West (the fundamental tenet of Zen Buddhism), no one has ever been able to say it directly. At that time, a monk asked, 'Please, Zen master, speak directly.' The Zen master said:
。河北驢鳴。河南犬吠。
【頌】問鶴立枯松時如何。師曰。地下底一場懡㦬。問會昌沙汰時。護法善神向甚麼處去。師曰。三門前兩個一場懡㦬問滴水滴凍時如何。師曰。日出后一場懡㦬。
靈泉歸仁禪師
初問疏山。枯木生花。始與他合。是這邊句。是那邊句。山曰。亦是這邊句。師曰。如何是那邊句。山曰。石牛吐出三春霧靈雀不棲無影林。
○僧問。如何是沙門行。師曰。恰似個屠兒。曰如何行履。師曰。破齋犯戒。曰究竟作么生。師曰。因不收。果不入。
○俗士問俗人還許會佛法否。師曰。那個臺無月。誰家樹不春。
疏山證禪師
謁投子子問近離甚處。曰延平。子曰。還將得劍來么曰。將得來。子曰呈似老僧看。師乃指面前地。子便休至晚問侍者新到在么。者曰。當時去也子曰。三十年弄馬騎。今日被驢撲。
○僧問。親切處。乞一言。師以拄杖敲之僧曰。為甚麼不道。師曰。得恁么不識好惡。
百丈安禪師
僧問。如何是極則處。師曰。空王殿里登九五。野老門前不立人。
黃檗慧禪師
少出家業經論。因增受菩薩戒而嘆曰。大士攝律儀與吾。本受聲聞戒。俱止持作犯也。然于篇聚增減支本通別。制意且殊。既微細難防
【現代漢語翻譯】 河北的驢叫，河南的狗吠。
【頌】問：『鶴站在枯死的松樹上時，情況如何？』 師父說：『地下底下一片茫然。』問：『會昌（唐武宗會昌年間，841-846）沙汰時，護法善神到哪裡去了？』 師父說：『三門前兩個一片茫然。』問：『水滴滴成冰凍時，情況如何？』 師父說：『日出后一片茫然。』
靈泉歸仁禪師
最初問疏山：『枯木生花，剛開始與它相合，是這邊的句子，還是那邊的句子？』 疏山說：『也是這邊的句子。』 師父說：『如何是那邊的句子？』 疏山說：『石牛吐出三春的霧氣，靈雀不棲息在沒有樹影的樹林。』
僧人問：『如何是沙門（出家修道的人）的修行？』 師父說：『恰似個屠夫。』 僧人說：『如何行持？』 師父說：『破齋犯戒。』 僧人說：『究竟如何？』 師父說：『因不收，果不入。』
俗人問：『俗人還可以理解佛法嗎？』 師父說：『哪個臺沒有月亮，誰家的樹不逢春？』
疏山證禪師
拜見投子，投子問：『最近從哪裡來？』 回答說：『延平。』 投子說：『還把劍帶來了嗎？』 回答說：『帶來了。』 投子說：『呈給老僧看看。』 師父就指著面前的地面。 投子便不再說話。 到晚上，問侍者：『新來的人在嗎？』 侍者說：『當時就離開了。』 投子說：『三十年弄馬騎，今天被驢撲。』
僧人問：『親切處，請說一句。』 師父用拄杖敲打他。 僧人說：『為什麼不說？』 師父說：『竟然這麼不識好歹。』
百丈安禪師
僧人問：『如何是極則處？』 師父說：『空王殿里登九五，野老門前不立人。』
黃檗慧禪師
年少時出家，研究經論。因為增加受菩薩戒而嘆息說：『大士的攝律儀與我本受的聲聞戒，都是止持作犯。然而在篇聚增減支本通別上，制度的意義卻不同。 既微細又難以防範。
【English Translation】 The donkey brays in Hebei, the dog barks in Henan.
[Verse] Asked: 'When the crane stands on the withered pine, what is it like?' The Master said: 'Underneath the ground, a field of blankness.' Asked: 'During the Huichang (Huichang era of Emperor Wuzong of Tang dynasty, 841-846) persecution, where did the Dharma-protecting deities go?' The Master said: 'Two fields of blankness in front of the three gates.' Asked: 'When a drop of water freezes, what is it like?' The Master said: 'After sunrise, a field of blankness.'
Zen Master Guiren of Lingquan
Initially asked Shushan: 'A withered tree blooms, just as it begins to align with it, is it this side's phrase or that side's phrase?' Shushan said: 'It is also this side's phrase.' The Master said: 'What is that side's phrase?' Shushan said: 'A stone ox spits out the mist of the third spring, a spiritual bird does not perch in a forest without shadows.'
A monk asked: 'What is the practice of a Shramana (Buddhist practitioner)?' The Master said: 'Just like a butcher.' The monk said: 'How does one conduct oneself?' The Master said: 'Breaking the fast and violating precepts.' The monk said: 'What is the ultimate outcome?' The Master said: 'The cause is not collected, the result does not enter.'
A layman asked: 'Are laypeople allowed to understand the Buddha-dharma?' The Master said: 'Which terrace has no moon? Whose tree does not experience spring?'
Zen Master Zheng of Shushan
Upon visiting Touzi, Touzi asked: 'Where did you recently depart from?' Replied: 'Yanping.' Touzi said: 'Did you bring the sword with you?' Replied: 'I brought it.' Touzi said: 'Present it to this old monk.' The Master then pointed to the ground in front of him. Touzi then stopped speaking. In the evening, he asked the attendant: 'Is the newcomer here?' The attendant said: 'He left at that time.' Touzi said: 'Riding a horse for thirty years, today I am knocked down by a donkey.'
A monk asked: 'At the point of intimacy, please say a word.' The Master struck him with his staff. The monk said: 'Why don't you speak?' The Master said: 'How can you be so ignorant of good and bad?'
Zen Master An of Baizhang
A monk asked: 'What is the ultimate place?' The Master said: 'Ascending to the ninth rank in the palace of the Empty King, no one stands before the gate of the old hermit.'
Zen Master Hui of Huangbo
He left home at a young age and studied scriptures and treatises. Because of receiving the Bodhisattva precepts, he sighed and said: 'The Bodhisattva's precepts of discipline and my originally received Sravaka (Disciple of Buddha) precepts both involve stopping, maintaining, acting, and transgressing. However, in terms of the divisions, additions, subtractions, branches, fundamentals, commonalities, and differences, the meaning of the rules is different. They are both subtle and difficult to prevent.'
。復于攝善中。未嘗行於少分。況饒益有情乎。且世間泡幻身命。何可留戀哉。由是置講課。欲以身捐於水中。飼鱗甲之類。念已將行。偶二禪者接之款話。說南方頗多知識。何滯於一隅。師從此回志直造疏山。
【頌】時仁和尚坐法堂受參。師先顧視大眾然後致問曰。剎那便去時如何。山曰。逼塞虛空。汝作么生去。師曰。逼塞虛空不如不去。山便休師下堂參第一座。座曰。適來祇對甚奇特。師曰。此乃率爾。敢望慈悲。開示愚昧。座曰。一剎那間還有擬議否。師于言下頓悟。
伏龍璘禪師
僧問。和尚還愛財色也無。師曰。愛曰既是善知識為甚麼卻愛財色。師曰。知恩者少。
○問如何是和尚家風。師曰。長齏冷飯。曰太寂寞生。師曰。僧家合如是。
京兆三相和尚
僧問。如何是無縫塔。師曰。覓縫不得。曰如何是塔中人。師曰。對面不相見。
廣德延禪師
【頌】僧問。如何是透法身句。師曰。無力登山水。茅戶絕知音。
石門蘊禪師
初問青林如何用心。得齊于諸聖林仰面良久曰。會么。師曰不會。林曰。去無子用心處。師禮拜。乃契悟。更不他游。遂作園頭。一日歸侍立次。林曰。子今日作甚麼來。師曰。種菜來。林曰。遍界是佛身。子
【現代漢語翻譯】 現代漢語譯本：又在攝善（專注于善行）之中，未曾行於少分善事，更何況饒益有情眾生呢？況且世間如泡影般虛幻的生命，有什麼值得留戀的呢？因此，他停止了講課，想要將自己的身體捐獻於水中，餵養魚類等水族。念頭已定，即將行動時，偶然遇到兩位禪者，與他親切交談，說南方有很多有見識的人，何必滯留在一個角落呢？禪師從此改變志向，直接前往疏山。
【頌】當時仁和尚在法堂接受參拜。禪師先環顧大眾，然後提問道：『剎那間便離去，那時會如何？』疏山回答：『充滿整個虛空。你又如何離去？』禪師說：『充滿整個虛空不如不去。』疏山便停止了，禪師下堂參拜第一座。第一座說：『剛才的對答非常奇特。』禪師說：『這只是隨口說說，希望您慈悲，開示我的愚昧。』第一座說：『在一剎那間還有思慮嗎？』禪師在言語之下頓悟。
伏龍璘禪師
僧人問：『和尚您還愛財色嗎？』禪師說：『愛。』僧人說：『既然是善知識，為什麼卻愛財色？』禪師說：『知恩的人少。』
有人問：『如何是和尚的家風？』禪師說：『長齋冷飯。』那人說：『太寂寞了。』禪師說：『僧人本該如此。』
京兆三相和尚
僧人問：『如何是無縫塔？』禪師說：『找不到縫隙。』那人說：『如何是塔中人？』禪師說：『對面不相見。』
廣德延禪師
【頌】僧人問：『如何是透法身句？』禪師說：『無力登山水，茅戶絕知音。』
石門蘊禪師
最初問青林如何用心，才能與諸聖齊平。青林仰面良久，說：『會了嗎？』禪師說：『不會。』青林說：『去無子用心處。』禪師禮拜，於是契悟，不再去其他地方遊歷，於是做了園頭。一日回來侍立時，青林說：『你今天做什麼來了？』禪師說：『種菜來了。』青林說：『遍界是佛身，你
【English Translation】 English version: Furthermore, within the practice of '攝善' (sheshan, gathering goodness), he had not engaged in even a small portion of good deeds, let alone benefiting sentient beings. Moreover, what is there to cherish in worldly life, which is as illusory as a bubble? Therefore, he ceased lecturing, intending to donate his body to the water, feeding fish and other aquatic creatures. With this thought settled, as he was about to act, he happened to meet two Chan practitioners who conversed with him kindly, saying that there were many knowledgeable people in the South, so why remain in one corner? From then on, the Chan master changed his mind and went directly to Shushan.
[Verse] At that time, Abbot Ren was in the Dharma hall receiving homage. The Chan master first looked around at the assembly and then asked: 'What will happen when one departs in an instant?' Shushan replied: 'It fills the entire void.' The Chan master said: 'Filling the entire void is not as good as not departing.' Shushan then stopped, and the Chan master went down the hall to pay homage to the first seat. The first seat said: 'Your response just now was very remarkable.' The Chan master said: 'This was merely a casual remark; I hope for your compassion to enlighten my ignorance.' The first seat said: 'Is there any deliberation in an instant?' The Chan master had a sudden enlightenment upon hearing these words.
Chan Master Fulong Lin
A monk asked: 'Does the abbot still love wealth and sex?' The Chan master said: 'Yes.' The monk said: 'Since you are a good advisor, why do you still love wealth and sex?' The Chan master said: 'Few people are grateful.'
Someone asked: 'What is the abbot's family style?' The Chan master said: 'Long vegetarian meals and cold rice.' The person said: 'That's too lonely.' The Chan master said: 'Monks should be like that.'
Abbot Sanxiang of Jingzhao
A monk asked: 'What is a seamless pagoda?' The Chan master said: 'One cannot find a seam.' The person said: 'What is the person inside the pagoda?' The Chan master said: 'Facing each other, they do not see each other.'
Chan Master Guangde Yan
[Verse] A monk asked: 'What is a phrase that penetrates the Dharmakaya (Dharmakaya, the body of the Dharma)?' The Chan master said: 'Without the strength to climb mountains and rivers, the thatched hut has no confidants.'
Chan Master Shi Menyun
Initially, he asked Qinglin how to cultivate the mind in order to be equal to all the sages. Qinglin looked up for a long time and said: 'Do you understand?' The Chan master said: 'No, I don't.' Qinglin said: 'Go to the place where there is no mind to use.' The Chan master bowed, and then he had an enlightenment. He no longer traveled to other places, and then he became a gardener. One day, when he returned to serve, Qinglin said: 'What did you come to do today?' The Chan master said: 'I came to plant vegetables.' Qinglin said: 'The entire realm is the Buddha's body, you
向甚處種。師曰。金鋤不動土。靈苗在處生。林欣然。來日入園。喚蘊阇黎。師應諾。林曰。剩栽無影樹。留與後人看。師曰。若是無影樹。豈受栽耶。林曰。不受栽且止。你曾見他枝葉么。師曰。不曾見。林曰。既不曾見爭知不受栽。師曰。祇為不曾見。所以不受栽。林曰。如是如是。
○僧問。如如不動時如何。師曰。有甚麼了日。曰如何即是。師曰。石戶非關鎖。
【頌】問如何是和尚家風。師曰。物外獨騎千里象。萬年松下擊金鐘【增收】(師應機多雲。好大哥。時稱大哥和尚)。
龍光諲禪師
僧問。賓頭盧一身。為甚麼赴四天下供師曰。千江同一月。萬里盡逢春。遂有偈曰。龍光山頂寶月輪。照耀乾坤爍暗云。尊者不移元一質。千家影現萬家春。
石藏炬禪師
僧問。如何是西來意。師曰。樹帶滄浪色。山橫一抹青。
重云暉禪師
創溫室院。常施水給藥為事。
○僧問。要路坦然。如何踐履。師曰。我若指汝。則東西南北去也。
瑞龍璋禪師
上堂。老僧頃年。遊歷江外。嶺南荊湖。但有知識叢林。無不參問來。蓋為今日與諸人聚會各要知個去處。然諸方。終無異說。祇教當人歇卻狂心。休從他覓但隨方任真。亦無真可任。隨時
受用。亦無時可用。設垂慈苦口。且不可呼晝作夜。更饒善巧。終不能指東為西脫或能爾自是神通作怪。非幹我事。若是學語之流。不自省己知非。直欲向空里採花。波中取月。還著得心力么。汝今各且退思。忽然肯去。始知瑞龍老漢事不獲已。迂迴太甚。還肯么時有僧問。如何是瑞龍境。師曰。道汝不見得么。曰如何是境中人。師曰。後生可畏。
報慈嶼禪師
問僧甚處來。曰臥龍來。師曰。在彼多少時。曰經冬過夏。師曰。龍門無宿客。為甚麼在彼許多時。曰師子窟中無異獸。師曰。汝試作師子吼看。曰某甲若作師子吼。即無和尚。師曰。念汝新到。放汝三十棒。
【頌】僧問。情生智隔。想變體殊。祇如情未生時如何。師曰。隔。曰情未生時。隔個甚麼。師曰。這個梢郎子。未遇人在。
含珠哲禪師
僧問。如何是正法眼。師曰。門前神樹子。
○問如何是佛法大意。師曰。貧兒抱子渡。恩愛競隨流。
○問僧。有亦不是。無亦不是。不有不無亦不是。汝本來名個甚麼。曰學人已具名了師曰。具名即不無。畢竟名個甚麼。曰祇這莫便是否。師曰且喜沒交涉。曰如何即是。師曰。親切處。更請一問曰。學人道不得。請和尚道。師曰。別日來與汝道。曰即今為甚麼不道
【現代漢語翻譯】 現代漢語譯本： 受用。也沒有什麼時候可以用。即使（諸佛菩薩）慈悲苦口婆心，也不可顛倒黑白。縱然再怎麼善於巧辯，終究不能指鹿為馬。或許有人能做到，那也是神通顯怪，與我無關。如果是那些只會鸚鵡學舌的人，不反省自己的是非，只想在空中採花，在水中撈月，難道能用得上心力嗎？你們現在各自回去好好想想。如果忽然肯去領悟，才會知道瑞龍老和尚（指自己）實在是不得已，太過迂迴了。肯嗎？ 當時有僧人問：『什麼是瑞龍的境界？』 禪師說：『難道你沒見到嗎？』 （僧人）問：『什麼是境界中的人？』 禪師說：『後生可畏。』
報慈嶼禪師
（報慈嶼禪師）問僧人從哪裡來。 （僧人）答：『從臥龍（地名）來。』 禪師問：『在那裡待了多久？』 （僧人）答：『經過了冬天和夏天。』 禪師說：『龍門沒有留宿的客人，為什麼在那裡待了這麼久？』 （僧人）答：『獅子洞中沒有其他的野獸。』 禪師說：『你試著作一聲獅子吼看看。』 （僧人）答：『如果我作獅子吼，就沒有和尚你了。』 禪師說：『念在你剛來，放你三十棒。』
【頌】僧人問：『情生則智慧被隔斷，想念變化則本體殊異。如果情念未生時，又如何呢？』 禪師說：『隔斷。』 （僧人）問：『情念未生時，隔斷了什麼？』 禪師說：『這個小夥子，還沒遇到人（指開悟）。』
含珠哲禪師
僧人問：『什麼是正法眼？』 禪師說：『門前的神樹。』
（僧人）問：『什麼是佛法大意？』 禪師說：『窮人抱著孩子過河，恩愛也隨著水流逝。』
（含珠哲禪師）問僧人：『有也不是，無也不是，不有不無也不是，你本來叫什麼名字？』 （僧人）答：『學人已經有名字了。』 禪師說：『有名字就不是沒有，到底叫什麼名字？』 （僧人）答：『就是這個莫便是否。』 禪師說：『且喜沒關係。』 （僧人）問：『如何才是（有關係）？』 禪師說：『親切處，更請一問。』 （僧人）答：『學人說不出來，請和尚說。』 禪師說：『改天來告訴你。』 （僧人）問：『現在為什麼不說？』
【English Translation】 English version: It can be received, yet there is no time when it can be used. Even if (the Buddhas and Bodhisattvas) are compassionate and earnestly advise, one cannot call day night. No matter how skillful one is in eloquence, one cannot ultimately point to a deer and call it a horse. Perhaps someone can do it, but that is a supernatural display, and has nothing to do with me. If they are those who only parrot others, without reflecting on their own right and wrong, and only want to pick flowers in the air and catch the moon in the water, can they use their mental strength? You should each go back and think carefully. If you suddenly are willing to understand, you will know that old man Ruilong (referring to himself) is truly compelled and too circuitous. Are you willing? At that time, a monk asked: 'What is the realm of Ruilong?' The Zen master said: 'Haven't you seen it?' (The monk) asked: 'What is the person in the realm?' The Zen master said: 'The younger generation is to be feared.'
Zen Master Baochiyu
(Zen Master Baochiyu) asked a monk where he came from. (The monk) replied: 'From Wolong (place name).' The Zen master asked: 'How long have you been there?' (The monk) replied: 'Through winter and summer.' The Zen master said: 'Longmen has no overnight guests, why have you been there for so long?' (The monk) replied: 'There are no other beasts in the lion's cave.' The Zen master said: 'Try to roar like a lion.' (The monk) replied: 'If I roar like a lion, there will be no more monk.' The Zen master said: 'Considering you are new here, I will give you thirty blows.'
[Verse] A monk asked: 'When emotion arises, wisdom is separated; when thoughts change, the substance is different. If emotion has not yet arisen, what then?' The Zen master said: 'Separated.' (The monk) asked: 'When emotion has not yet arisen, what is separated?' The Zen master said: 'This young man has not met anyone (referring to enlightenment).'
Zen Master Hanzhu Zhe
A monk asked: 'What is the eye of the true Dharma?' The Zen master said: 'The sacred tree in front of the gate.'
(The monk) asked: 'What is the great meaning of the Buddha Dharma?' The Zen master said: 'A poor man carries his child across the river, and love also flows away with the water.'
(Zen Master Hanzhu Zhe) asked a monk: 'It is not existence, it is not non-existence, it is not neither existence nor non-existence, what is your original name?' (The monk) replied: 'I already have a name.' The Zen master said: 'Having a name is not non-existence, what is your name after all?' (The monk) replied: 'It is just this "mo bian shi fou" (莫便是否, a phrase implying uncertainty).' The Zen master said: 'Fortunately, it is irrelevant.' (The monk) asked: 'How is it relevant?' The Zen master said: 'At the intimate place, please ask another question.' (The monk) replied: 'I cannot say it, please tell me, Master.' The Zen master said: 'I will tell you another day.' (The monk) asked: 'Why not tell me now?'
。師曰。覓個領話人不可得。又問僧張王李趙。不是汝本來姓。汝本來姓個甚麼曰。與和尚同姓。師曰。同姓即且從。汝本來姓個甚麼。曰待漢水逆流。卻向和尚道師曰。即今為甚麼不道。曰漢水逆流也未。師休去。
紫陵匡一禪師
初到蟠龍。見僧問碧潭清似鏡。蟠龍何處安。龍曰。沉沙不見底。浮浪足巑岏。師不肯。龍請師道。師曰。金龍迥透青霄外潭中豈滯玉輪機龍肯之。住后僧問未作人身已前。作甚麼來。師曰。石牛步步火中行。返顧休銜日中草。
同安威禪師
僧問牛頭未見四祖時如何。師曰。路逢神樹子。見者盡擎拳。曰見后如何。師曰。室內無靈床渾家不著孝。
○師一日遊山。大眾隨後。師曰。階前翠竹。砌下黃花。古人道真如般若。同安即不然。有僧曰。古人也好和尚。師曰。不貪香餌味。可謂碧潭龍。曰諸方眼目。不怪淵明。師曰阇黎。閉目中秋坐。卻笑月無光曰階前翠竹。砌下黃花。又作么生。師曰。安南未伏。塞北那降。僧禮拜。師曰。名稱普聞。
○問僧。寅晡飲啄。無處藏身。你道有此道理么。曰和尚作么生師打一拂子僧曰。仆手徵人徒夸好手。師曰。握鞭側帽。豈是阇黎。曰今古之道。何處藏身。師曰。阇黎作么生。僧珍重便出。師曰。未在。
【現代漢語翻譯】 現代漢語譯本： 師父說：『找一個能領會話頭的人真不容易。』又問僧人：『張、王、李、趙，都不是你本來的姓。你本來的姓是什麼？』僧人說：『與和尚同姓。』師父說：『同姓暫且不論，你本來的姓是什麼？』僧人說：『等漢水逆流，再向和尚說。』師父說：『現在為什麼不說？』僧人說：『漢水逆流了嗎？』師父便作罷。
紫陵匡一禪師
剛到蟠龍時，看見僧人問：『碧潭清澈如鏡，蟠龍安身何處？』蟠龍回答：『沉入沙中不見底，浮起的波浪足夠高峻。』匡一禪師不認可。蟠龍請匡一禪師說。匡一禪師說：『金龍早已穿透青霄之外，潭中怎會滯留玉輪之機？』蟠龍認可了。住持后，僧人問：『未做人身之前，做什麼來的？』匡一禪師說：『石牛步步在火中行走，回頭不要銜著日中的草。』
同安威禪師
僧人問：『牛頭山未見四祖（指四祖道信）時如何？』禪師說：『路逢神樹子，見者都舉拳致敬。』僧人說：『見四祖后如何？』禪師說：『室內沒有靈床，全家都不穿孝服。』
有一天，同安威禪師遊山，大眾跟隨在後。禪師說：『臺階前的翠竹，臺階下的黃花。古人說真如（指事物的本性）般若（指智慧），同安我卻不這樣說。』有僧人說：『古人也好，和尚也好。』禪師說：『不貪圖香餌的美味，才可說是碧潭中的龍。』僧人說：『各方的眼目，都不怪罪陶淵明。』禪師說：『阇黎（指僧人），閉著眼睛像在中秋賞月一樣坐著，卻嘲笑月亮沒有光芒。』僧人說：『臺階前的翠竹，臺階下的黃花，又該怎麼說呢？』禪師說：『安南沒有降伏，塞北怎麼會投降？』僧人禮拜。禪師說：『名稱已經普遍傳揚。』
問僧人：『寅時（凌晨三點到五點）晡時（下午三點到五點）飲水啄食，無處藏身，你認為有這個道理嗎？』僧人說：『和尚您怎麼說？』禪師打了一下拂子。僧人說：『幫人打仗的人徒然誇耀自己是好手。』禪師說：『握著鞭子側戴著帽子，難道是阇黎（指僧人）該做的嗎？』僧人說：『今古之道，在哪裡藏身？』禪師說：『阇黎怎麼做？』僧人作了個珍重的手勢便離開了。禪師說：『還不到時候。』
English version: The master said, 'It's so hard to find someone who can grasp the point.' Then he asked a monk, 'Zhang, Wang, Li, Zhao, these are not your original surnames. What is your original surname?' The monk replied, 'The same surname as the master.' The master said, 'The same surname can be set aside for now, what is your original surname?' The monk said, 'When the Han River flows backward, I will tell the master.' The master said, 'Why don't you say it now?' The monk said, 'Has the Han River flowed backward yet?' The master stopped pursuing the matter.
Zen Master Kuangyi of Ziling
When he first arrived at Panlong, he saw a monk ask, 'The green pool is as clear as a mirror, where does the Panlong dragon reside?' The dragon replied, 'Sunk in the sand, no bottom can be seen, the floating waves are high enough.' Zen Master Kuangyi did not approve. The dragon asked Zen Master Kuangyi to speak. Zen Master Kuangyi said, 'The golden dragon has already penetrated beyond the blue sky, how could the jade wheel's mechanism be滯留 in the pool?' The dragon approved. After becoming the abbot, a monk asked, 'Before becoming a human, what did you do?' Zen Master Kuangyi said, 'The stone ox walks step by step in the fire, don't look back and hold the grass in the sun.'
Zen Master Wei of Tongan
A monk asked, 'How was it before Niu Tou (Mount Niutou) met the Fourth Patriarch (referring to Daoxin, the Fourth Patriarch)?' The master said, 'Meeting a divine tree on the road, all who see it raise their fists in salute.' The monk said, 'How is it after meeting him?' The master said, 'There is no spirit bed in the room, and the whole family does not wear mourning clothes.'
One day, Zen Master Wei of Tongan was touring the mountains, and the crowd followed behind. The master said, 'The green bamboo in front of the steps, the yellow flowers below the steps. The ancients spoke of tathata (真如, the true nature of things) and prajna (般若, wisdom), but I, Tongan, do not say it that way.' A monk said, 'The ancients are good, and the master is good.' The master said, 'Not coveting the taste of fragrant bait can be called a dragon in the green pool.' The monk said, 'The eyes of all directions do not blame Yuanming (Tao Yuanming).' The master said, 'Shramana (沙彌, novice monk), sitting with your eyes closed as if enjoying the moon in mid-autumn, yet laughing at the moon for having no light.' The monk said, 'The green bamboo in front of the steps, the yellow flowers below the steps, how should it be said?' The master said, 'Annam has not been subdued, how can the north of the border surrender?' The monk bowed. The master said, 'The name has been widely spread.'
He asked a monk, 'Drinking and eating at yin (寅, 3-5 am) and bu (晡, 3-5 pm), there is nowhere to hide. Do you think there is such a principle?' The monk said, 'What does the master say?' The Zen master struck with a whisk. The monk said, 'Those who help others fight only boast of being good at it.' The Zen master said, 'Holding a whip and wearing a hat sideways, is that what a shramana (沙彌, novice monk) should do?' The monk said, 'Where is the way of ancient and modern hidden?' The Zen master said, 'What does the shramana do?' The monk made a gesture of farewell and left. The Zen master said, 'It's not time yet.'
【English Translation】 English version: The master said, 'It's so hard to find someone who can grasp the point.' Then he asked a monk, 'Zhang, Wang, Li, Zhao, these are not your original surnames. What is your original surname?' The monk replied, 'The same surname as the master.' The master said, 'The same surname can be set aside for now, what is your original surname?' The monk said, 'When the Han River flows backward, I will tell the master.' The master said, 'Why don't you say it now?' The monk said, 'Has the Han River flowed backward yet?' The master stopped pursuing the matter.
Zen Master Kuangyi of Ziling
When he first arrived at Panlong, he saw a monk ask, 'The green pool is as clear as a mirror, where does the Panlong dragon reside?' The dragon replied, 'Sunk in the sand, no bottom can be seen, the floating waves are high enough.' Zen Master Kuangyi did not approve. The dragon asked Zen Master Kuangyi to speak. Zen Master Kuangyi said, 'The golden dragon has already penetrated beyond the blue sky, how could the jade wheel's mechanism be滯留 in the pool?' The dragon approved. After becoming the abbot, a monk asked, 'Before becoming a human, what did you do?' Zen Master Kuangyi said, 'The stone ox walks step by step in the fire, don't look back and hold the grass in the sun.'
Zen Master Wei of Tongan
A monk asked, 'How was it before Niu Tou (Mount Niutou) met the Fourth Patriarch (referring to Daoxin, the Fourth Patriarch)?' The master said, 'Meeting a divine tree on the road, all who see it raise their fists in salute.' The monk said, 'How is it after meeting him?' The master said, 'There is no spirit bed in the room, and the whole family does not wear mourning clothes.'
One day, Zen Master Wei of Tongan was touring the mountains, and the crowd followed behind. The master said, 'The green bamboo in front of the steps, the yellow flowers below the steps. The ancients spoke of tathata (真如, the true nature of things) and prajna (般若, wisdom), but I, Tongan, do not say it that way.' A monk said, 'The ancients are good, and the master is good.' The master said, 'Not coveting the taste of fragrant bait can be called a dragon in the green pool.' The monk said, 'The eyes of all directions do not blame Yuanming (Tao Yuanming).' The master said, 'Shramana (沙彌, novice monk), sitting with your eyes closed as if enjoying the moon in mid-autumn, yet laughing at the moon for having no light.' The monk said, 'The green bamboo in front of the steps, the yellow flowers below the steps, how should it be said?' The master said, 'Annam has not been subdued, how can the north of the border surrender?' The monk bowed. The master said, 'The name has been widely spread.'
He asked a monk, 'Drinking and eating at yin (寅, 3-5 am) and bu (晡, 3-5 pm), there is nowhere to hide. Do you think there is such a principle?' The monk said, 'What does the master say?' The Zen master struck with a whisk. The monk said, 'Those who help others fight only boast of being good at it.' The Zen master said, 'Holding a whip and wearing a hat sideways, is that what a shramana (沙彌, novice monk) should do?' The monk said, 'Where is the way of ancient and modern hidden?' The Zen master said, 'What does the shramana do?' The monk made a gesture of farewell and left. The Zen master said, 'It's not time yet.'
(會元十三卷終)
上藍慶禪師
初遊方。問雪峰如何是雪峰的的意峰以杖子敲師頭。師應諾。峰大笑。師后承嗣洞山印解。
天池隆禪師
在金峰普請搬柴次。峰問搬柴人過水否。師曰。有一人不過水曰。不過水還搬柴否。師曰。雖不搬柴。也不得動著他。
益州真禪師
僧問。如何是禪。師曰。澄潭釣玉兔。曰如何是道。師曰。拍手笑春風。
佛手巖行因禪師
僧問。如何是對現色身。師豎一指(法眼別云。還有也未)。
龜洋慧忠禪師
謁草菴。庵問何方來。師曰。六眸峰。庵曰。還見六眸否。師曰。患非重瞳。庵然之。師尋回故山。屬唐武宗廢教。例民其衣暨宣宗中興。師曰。古人有言。上升道士不受箓成佛沙彌不具戒。祇為白衣。過中不食。不宇而禪。跡不出山者三十年。嘗謂門弟子曰。眾生不能解脫者。情累爾。悟道易。明道難。僧問。如何得明道去。師曰。但脫情見。其道自明矣夫明之為言信也。如禁蛇人。信其咒力藥力以蛇綰弄揣懷袖中。無難。未知咒藥等力者。怖駭棄去。但諦見自心情見便破。今千疑萬慮不得用者。未見自心者也。
同安志禪師
先同安將示寂。上堂曰。多子塔前宗子秀。五老峰前事若何。
【現代漢語翻譯】 現代漢語譯本 （會元十三卷完）
上藍慶禪師
最初遊歷四方時，問雪峰禪師：『如何是雪峰的的意？』（雪峰禪師的真正意旨是什麼？）雪峰禪師用杖子敲打慶禪師的頭。慶禪師應聲領悟。雪峰禪師大笑。慶禪師後來繼承了洞山禪師的印可。
天池隆禪師
在金峰寺普請（寺院集體勞動）搬柴時，金峰禪師問：『搬柴的人過水了嗎？』隆禪師說：『有一個人沒有過水。』金峰禪師說：『不過水還搬柴嗎？』隆禪師說：『雖不搬柴，也不得動著他。』
益州真禪師
有僧人問：『如何是禪？』真禪師說：『澄潭釣玉兔。』（在清澈的深潭中釣玉兔。）又問：『如何是道？』真禪師說：『拍手笑春風。』
佛手巖行因禪師
有僧人問：『如何是對現色身？』（如何認識當下顯現的色身？）行因禪師豎起一指。（法眼禪師另有評語說：『還有嗎？』）
龜洋慧忠禪師
慧忠禪師拜訪草菴禪師。草菴禪師問：『從哪裡來？』慧忠禪師說：『六眸峰。』草菴禪師問：『還見到六眸峰了嗎？』慧忠禪師說：『患非重瞳。』（我沒有得重瞳病。）草菴禪師認可了他的回答。慧忠禪師隨即返回故鄉山中。適逢唐武宗（840-846）時期廢除佛教，僧人被勒令還俗。到唐宣宗（846-859）時期佛教復興，慧忠禪師說：『古人有言，上升道士不受箓，成佛沙彌不具戒。』（古人說，得道的道士不必接受道箓，將要成佛的沙彌不必受具足戒。）只是以白衣之身，過午不食，不建寺宇而修禪，足跡不出山三十年。他曾對門下弟子說：『眾生不能解脫，是被情所累。悟道容易，明道難。』有僧人問：『如何才能明道？』慧忠禪師說：『只要脫離情見，其道自然就明白了。』所謂『明』，就是『信』。如同禁蛇人，相信咒語的力量和藥物的力量，就能把蛇纏繞在身上，放在懷袖中，毫無困難。如果不知道咒語和藥物的力量，就會害怕驚恐而丟棄。只要仔細觀察自己的心，情見就會破除。現在千疑萬慮不得用，就是因為沒有見到自己的心。
同安志禪師
先同安禪師將要示寂時，上堂說法：『多子塔前宗子秀，五老峰前事若何？』
【English Translation】 English version (End of Chapter 13 of Hui Yuan)
Zen Master Lanqing of Shanglan
Initially, while traveling, he asked Zen Master Xuefeng: 'What is the true meaning of Xuefeng?' Xuefeng struck the master's head with his staff. The master acknowledged. Xuefeng laughed heartily. Later, the master inherited the seal of Dongshan.
Zen Master Long of Tianchi
During a communal labor of carrying firewood at Jin Feng Temple, Zen Master Feng asked: 'Have the firewood carriers crossed the water?' The master said: 'There is one who has not crossed the water.' Feng asked: 'If he hasn't crossed the water, does he still carry firewood?' The master said: 'Although he doesn't carry firewood, you must not touch him.'
Zen Master Zhen of Yizhou
A monk asked: 'What is Zen?' The master said: 'Fishing for a jade rabbit in a clear pond.' He asked: 'What is the Dao?' The master said: 'Clapping hands and laughing at the spring breeze.'
Zen Master Xingyin of Foshou Rock
A monk asked: 'What is the directly perceived physical body?' The master raised one finger. (Fayan commented separately: 'Is there more?')
Zen Master Huizhong of Guiyang
He visited Zen Master Cao'an. Cao'an asked: 'Where do you come from?' The master said: 'Six Eyes Peak.' Cao'an asked: 'Have you seen Six Eyes Peak?' The master said: 'Suffering is not double pupils.' Cao'an approved of this. The master then returned to his old mountain. During the reign of Emperor Wuzong of Tang (840-846), Buddhism was abolished, and monks were ordered to return to lay life. During the reign of Emperor Xuanzong (846-859), Buddhism was revived. The master said: 'The ancients said, an ascending Daoist does not receive the register, a novice who will become a Buddha does not take the full precepts.' He simply remained a layman, not eating after noon, not building a temple, and practicing Zen, not leaving the mountain for thirty years. He once said to his disciples: 'Beings cannot be liberated because they are burdened by emotions. It is easy to awaken to the Dao, but difficult to clarify it.' A monk asked: 'How can one clarify the Dao?' The master said: 'Just detach from emotional views, and the Dao will naturally become clear.' 'Clarity' means 'trust.' Like a snake charmer, trusting in the power of the mantra and the power of the medicine, he can coil the snake around his body and put it in his sleeve without difficulty. If one does not know the power of the mantra and the medicine, one will be afraid and discard it. Just carefully observe your own mind, and emotional views will be broken. The reason why thousands of doubts and worries cannot be used now is that one has not seen one's own mind.
Zen Master Zhi of Tongan
When Zen Master Tongan was about to pass away, he ascended the hall and said: 'Before the Many Sons Pagoda, the lineage child is outstanding; before the Five Old Men Peaks, what is the matter?'
如是三舉。未有對者。末後師出曰。夜明簾外排班立。萬里歌謠道太平。安曰須是這驢漢始得。
【頌】僧問。二機不到處。如何舉唱。師曰。遍處不逢玄中不失。
【頌】問凡有言句。盡落今時學人上來。請師直指。師曰。目前不現。句后不迷。曰向上事如何師曰。迥然不換標的即乖。
智門欽禪師
僧問。兩鏡相照。為甚麼中間無像師曰。自己亦須隱。曰鏡破臺亡時如何。師豎起拳。
薦福思禪師
【頌】僧問。古殿無佛時如何。師曰。梵音何來。曰不假修證如何得成。師曰。修證即不成。
大陽堅禪師
初在靈泉入室次。泉問甚麼處來。師曰。僧堂里來。泉曰。為甚麼不筑著露柱。師于言下有省。
【頌】僧問。如何是玄旨。師曰。壁上掛錢財。
○問如何是法王劍。師曰。腦後看。
五峰紹禪師
僧問。如何是第一義。師拍禪床云若不是仙陀。千里萬里。
廣德義禪師
謁先廣德。作禮問曰。如何是和尚密密處。德曰。隱身不必須巖谷。阛阓堆堆睹者稀。師曰。恁么則酌水獻花去也。德曰。忽然雲霧靄。阇黎作么生師曰。采汲不虛施。廣德忻然曰。大眾看取第二代廣德。師次踵住持。聚徒開法。僧問如何是佛。師曰
【現代漢語翻譯】 現代漢語譯本 如是三次提問，都沒有人能回答。最後，智門欽禪師出來說：『夜明簾外排班立，萬里歌謠道太平。』安禪師說必須是這樣的驢漢才能理解。
【頌】有僧人問：『二機（兩種根機，指上根利智和下根鈍智）都達不到的地方，如何舉唱？』智門欽禪師說：『遍處不逢，玄中不失。』（意指在普遍之中無法相逢，在玄妙之中不會失去。）
【頌】有人問：『凡是有言語句子，都落入今時學人的窠臼，請禪師直接指示。』智門欽禪師說：『目前不現，句后不迷。』（意指當下不顯現，在言語之後不迷惑。）問：『向上之事如何？』智門欽禪師說：『迥然不換，標的即乖。』（意指完全不同，如果更換目標就錯了。）
智門欽禪師
有僧人問：『兩鏡相對照，為什麼中間沒有影像？』智門欽禪師說：『自己亦須隱。』（意指自身也需要隱藏。）問：『鏡子破了，鏡臺毀壞時如何？』智門欽禪師豎起拳頭。
薦福思禪師
【頌】有僧人問：『古老的殿堂里沒有佛像時如何？』薦福思禪師說：『梵音何來？』（意指梵音從何而來？）問：『不假借修行證悟，如何能夠成就？』薦福思禪師說：『修行證悟即不成。』（意指通過修行證悟反而不能成就。）
大陽堅禪師
最初在大陽靈泉禪師處入室請益時，靈泉禪師問：『從什麼地方來？』大陽堅禪師說：『從僧堂里來。』靈泉禪師說：『為什麼沒有撞到露柱？』大陽堅禪師在言下有所領悟。
【頌】有僧人問：『如何是玄旨？』大陽堅禪師說：『壁上掛錢財。』
問：『如何是法王劍？』大陽堅禪師說：『腦後看。』
五峰紹禪師
有僧人問：『如何是第一義？』五峰紹禪師拍禪床說：『若不是仙陀（梵語，指良馬），千里萬里。』
廣德義禪師
廣德義禪師去拜見先廣德禪師，行禮后問道：『如何是和尚密密處？』廣德禪師說：『隱身不必須巖谷，阛阓堆堆睹者稀。』（意指隱藏身形不一定需要山巖山谷，即使在人群聚集的地方也很少有人能看透。）廣德義禪師說：『那麼我就去酌水獻花了。』廣德禪師說：『忽然雲霧靄，阇黎作么生？』（意指忽然雲霧瀰漫，你將如何應對？）廣德義禪師說：『采汲不虛施。』（意指我的采汲不會白費。）廣德禪師高興地說：『大眾看取第二代廣德。』廣德義禪師後來主持寺院，聚集僧眾開講佛法。有僧人問：『如何是佛？』廣德義禪師說：
【English Translation】 English version Thus it was asked three times. No one could answer. Finally, the master came forward and said, 'Outside the night-bright curtain, ranks are formed, and songs of peace are sung for ten thousand miles.' An said that only this donkey-like man could understand.
[Verse] A monk asked, 'Where the two capacities (上根利智 and 下根鈍智) do not reach, how is it proclaimed?' Zhimen Qin said, 'Everywhere not encountered, in the mysterious not lost.'
[Verse] Someone asked, 'All words and phrases fall into the trap of contemporary learners. Please, Master, give a direct pointing.' Zhimen Qin said, 'Not appearing before the eyes, not迷 after the words.' Asked, 'How about the matter beyond?' Zhimen Qin said, 'Completely unchanged, deviating from the target.'
Zhimen Qin Chan Master
A monk asked, 'When two mirrors reflect each other, why is there no image in between?' Zhimen Qin said, 'One must also hide oneself.' Asked, 'What happens when the mirror is broken and the stand is destroyed?' The master raised his fist.
Jianfu Si Chan Master
[Verse] A monk asked, 'What about when there is no Buddha in the ancient hall?' Jianfu Si said, 'Where does the Brahma sound come from?' Asked, 'How can it be achieved without cultivation and realization?' Jianfu Si said, 'Cultivation and realization are not achieved.'
Dayang Jian Chan Master
Initially, when he entered the room at Lingquan, Lingquan asked, 'Where do you come from?' The master said, 'From the monks' hall.' Lingquan said, 'Why didn't you bump into the dew pillar?' The master had an awakening upon hearing these words.
[Verse] A monk asked, 'What is the profound meaning?' Dayang Jian said, 'Money and treasures hang on the wall.'
Asked, 'What is the sword of the Dharma King?' The master said, 'Look behind your head.'
Wufeng Shao Chan Master
A monk asked, 'What is the first principle?' The master patted the Zen bed and said, 'If it were not for Sendha (Sanskrit for 'good horse'), thousands and thousands of miles.'
Guangde Yi Chan Master
Guangde Yi visited the former Guangde, bowed, and asked, 'What is the abbot's secret place?' Guangde said, 'Hiding oneself does not require cliffs and valleys; in the marketplace, those who see it are rare.' The master said, 'Then I will offer water and flowers.' Guangde said, 'Suddenly, clouds and mist gather; what will you do, Venerable?' The master said, 'Collecting and drawing is not in vain.' Guangde happily said, 'Everyone, look at the second generation Guangde.' The master later resided in the monastery, gathered disciples, and opened the Dharma. A monk asked, 'What is Buddha?' The master said:
。披蓑倒騎牛。草深不露角。
○問如何是祖師西來意師曰。魚躍無源水。鶯啼枯木花。
○問如何是佛法大意。師曰。雪寒向火。日暖隈陽。
○問如何是賓中賓。師曰。蕩子無家計。飄蓬不自知。曰如何是賓中主。師曰。茅戶掛珠簾。曰如何是主中賓師曰。龍樓鋪草坐曰。如何是主中主。師曰。東宮雖至嫡。不面聖堯顏。
○問牛頭未見四祖時如何。師曰。鲊甕乍開蠅𠯗𠯗。曰見后如何。師曰。底穿蕩盡冷湫湫。
【頌】問古人云。言語道斷。非去來今。此理如何。師曰。彌勒涅槃知幾劫護明猶未降迦維【增收】。
廣德周禪師
僧問。貧子歸家時如何。師曰。入門不見面處處故園春。
【頌】問教中道。阿逸多不斷煩惱不修禪定。佛說此人。成佛無疑。此理如何。師曰。鹽又盡炭又無。曰鹽炭無時如何。師曰。愁人莫向愁人說。說向愁人愁殺人。
石門徹禪師
【頌】僧問。云光作牛意旨如何。師曰。陋巷不騎金色馬。回途卻著破襕衫。
【頌】問年窮歲盡時如何。師曰。東村王老夜燒錢。
○上堂。一切眾生。本源佛性。譬如朗月當空。祇為浮雲翳障。不得顯現為明為照為道為路為舟為楫。為依為止。一切眾生。本源佛性亦復如
【現代漢語翻譯】 現代漢語譯本： 披著蓑衣倒騎著牛，草深的地方連牛角都看不見。 問：什麼是祖師西來意？師父說：魚在沒有源頭的水中跳躍，黃鶯在枯萎的樹木上啼叫。 問：什麼是佛法大意？師父說：下雪天冷了就靠近火，太陽暖和了就到背陰的地方。 問：什麼是賓中賓？師父說：浪蕩子沒有家產，像蓬草一樣飄蕩不知道自己的歸宿。問：什麼是賓中主？師父說：茅草屋掛著珍珠簾子。問：什麼是主中賓？師父說：龍樓上鋪著草蓆坐。問：什麼是主中主？師父說：即使是東宮的嫡子，也不能直接面見聖明的堯帝。 問：牛頭禪師未見四祖道信（580-651）時如何？師父說：醃菜罈子剛打開，蒼蠅嗡嗡地飛。問：見四祖后如何？師父說：罈子底破了，東西都漏光了，冷冷清清。 【頌】問：古人說，言語的道路斷絕，不是指過去、現在、未來，這個道理如何？師父說：彌勒（Maitreya，未來佛）涅槃已經過了多少劫？護明菩薩（Bodhisattva who protects the light）還沒有降生到迦毗羅衛國（Kapilavastu，釋迦牟尼佛的故鄉）。 廣德周禪師 僧人問：貧窮的兒子回到家時如何？師父說：入門卻看不見（家人的）面容，處處都是故鄉的春色。 【頌】問：經教中說，阿逸多（Ajita，彌勒菩薩的別名）不斷煩惱，不修禪定，佛說這個人成佛無疑，這個道理如何？師父說：鹽用完了，炭也沒有了。問：鹽和炭都沒有的時候如何？師父說：愁苦的人不要向愁苦的人傾訴，說給愁苦的人聽，只會愁死人。 石門徹禪師 【頌】僧人問：云光和尚變成牛是什麼意思？師父說：不在簡陋的巷子里騎金色的馬，回來卻穿著破舊的僧衣。 【頌】問：年終歲末的時候如何？師父說：東村的王老頭在晚上燒紙錢。 師父上堂開示：一切眾生，本源都是佛性，譬如明亮的月亮在空中，只是因為浮雲遮蔽，不能顯現光明，不能照耀，不能成為道路，不能成為路徑，不能成為舟船，不能成為船槳，不能成為依靠，不能成為止境。一切眾生，本源佛性也是如此。
【English Translation】 English version: Wearing a straw cloak and riding the ox backwards, the horns are not visible in the deep grass. Question: What is the meaning of the Patriarch's coming from the West? The Master said: Fish leap in water without a source; orioles sing on withered trees. Question: What is the great meaning of the Buddha-dharma? The Master said: When it's cold with snow, approach the fire; when it's warm with sunshine, stay in the shade. Question: What is a guest within a guest? The Master said: A prodigal son has no family fortune; drifting like tumbleweed, he doesn't know where he belongs. Question: What is a guest within the host? The Master said: A pearl curtain hangs in a thatched hut. Question: What is a host within a guest? The Master said: A grass mat is laid in the dragon's palace. Question: What is a host within the host? The Master said: Even the crown prince of the Eastern Palace cannot directly meet the sage Emperor Yao. Question: What was Niu-t'ou (Ox-Head) Chan Master like before he met the Fourth Patriarch, Daoxin (580-651)? The Master said: The pickle jar has just been opened, and the flies are buzzing. Question: What was he like after he met the Fourth Patriarch? The Master said: The bottom is broken, everything has leaked out, cold and desolate. [Verse] Question: The ancients said, 'The path of language is cut off, not referring to past, present, or future.' What is the meaning of this principle? The Master said: How many kalpas have passed since Maitreya (the future Buddha) entered Nirvana? The Bodhisattva who protects the light has not yet descended to Kapilavastu (the birthplace of Shakyamuni Buddha). Chan Master Zhou of Guangde A monk asked: What is it like when a poor son returns home? The Master said: Entering the gate, one does not see (family members') faces; everywhere is the spring scenery of the old home. [Verse] Question: The teachings say, 'Ajita (another name for Maitreya Bodhisattva) does not cut off afflictions, nor does he practice dhyana (meditation). The Buddha said that this person will undoubtedly become a Buddha.' What is the meaning of this principle? The Master said: The salt is used up, and the charcoal is gone. Question: What is it like when there is no salt and no charcoal? The Master said: A sorrowful person should not tell their sorrows to another sorrowful person; telling them will only cause them to be sorrowful to death. Chan Master Che of Shimen [Verse] A monk asked: What is the meaning of Yun-guang (Cloud Light) becoming an ox? The Master said: He does not ride a golden horse in a humble alley; returning, he wears a tattered monk's robe. [Verse] Question: What is it like at the end of the year? The Master said: Old Wang of the eastern village burns paper money at night. The Master ascended the Dharma seat and instructed: All sentient beings inherently possess Buddha-nature, like a bright moon in the sky. It is only because of the obscuration of floating clouds that it cannot manifest its brightness, cannot illuminate, cannot become a road, cannot become a path, cannot become a boat, cannot become an oar, cannot become a reliance, cannot become a cessation. The inherent Buddha-nature of all sentient beings is also like this.
是時汾陽昭和尚在眾。出問。朗月海云遮不得。舒光直透水晶宮時如何。師曰。石壁山河非障礙。閻浮界外任升騰。陽曰。恁么則千里共傳無底缽時人皆唱太平歌。師曰。太平曲子如何唱。陽曰。不墮五音。非關六律。師曰。還有人和得么。陽曰。請和尚不吝慈悲師曰。仁者善自保任。
紫陵微禪師
僧問。如何是大猛烈底人。師曰。石牛步步火中行。返顧休衘日中草。曰如何是五逆底人。師曰。放火夜燒無相宅。天明戴帽入長安曰。如何是孝順底人。師曰。步步手提無米飯。斂手堂前不舉頭。
○問如何是祖師西來意。師曰。紅爐𦦨上碧波流。
興元大浪和尚
僧問。既是喝河神。為甚麼被水推卻。師曰。隨流始得妙。住岸卻成迷。
普寧顯禪師
僧問。曩劫共住。為甚麼不識親疏。師曰。誰。曰更待某甲道。師曰。將謂不領話。
○問千山萬水。如何登陟。師曰。青霄無間路。到者不迷機。
梁山緣觀禪師
僧問。家賊難防時如何。師曰。識得不為冤。曰識得后如何。師曰。貶向無生國里。曰莫是他安身立命處也無。師曰。死水不藏龍。曰如何是活水龍。師曰。興波不作浪。曰忽然傾湫倒岳時如何。師下座把住曰。莫教濕卻老僧袈裟角。
【現代漢語翻譯】 現代漢語譯本： 當時汾陽昭禪師在人群中，出來問道：『明亮的月亮被海上的雲彩遮蔽不住，光芒直接穿透水晶宮的時候，會是怎樣一番景象？』 禪師回答：『石壁山河並非阻礙，在閻浮提（Jambudvipa，指我們所居住的這個世界）之外，可以任意升騰。』 汾陽昭禪師說：『既然這樣，那麼千里共同傳頌無底缽（象徵佛法的深奧與無限），世人都唱太平歌。』 禪師問：『太平曲子要如何唱呢？』 汾陽昭禪師說：『不落入五音（中國古代音階的五個音級），不關乎六律（中國古代音樂的六種音律）。』 禪師問：『還有人和聲嗎？』 汾陽昭禪師說：『請和尚不要吝惜慈悲。』 禪師說：『仁者請好好保重自己。』
紫陵微禪師
有僧人問道：『如何才是大猛烈之人？』 禪師說：『石牛步步在火中行走，回頭不要去銜太陽下的草。』 僧人說：『如何是五逆（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）之人？』 禪師說：『放火在夜晚燒燬無相的宅院，天亮后戴著帽子進入長安（唐朝都城，公元618-907年）。』 僧人說：『如何是孝順之人？』 禪師說：『步步手中提著沒有米的飯，收斂雙手在堂前不抬頭。』
有人問：『如何是祖師西來意（指禪宗的根本宗旨）？』 禪師說：『紅爐上的火焰中碧波流動。』
興元大浪和尚
有僧人問道：『既然是喝河神，為什麼會被水推開呢？』 禪師說：『隨順水流才能得到妙處，停留在岸邊反而成了迷惑。』
普寧顯禪師
有僧人問道：『過去劫共同居住，為什麼不認識親疏？』 禪師說：『是誰？』 僧人說：『還要等我說嗎？』 禪師說：『還以為你不明白話。』
有人問：『千山萬水，要如何登攀？』 禪師說：『青霄沒有間隔的路，到達的人不會迷失機要。』
梁山緣觀禪師
有僧人問道：『家賊難防的時候該怎麼辦？』 禪師說：『認識了就不算冤枉。』 僧人說：『認識之後又該如何？』 禪師說：『貶到無生國里去。』 僧人說：『莫非那是他安身立命的地方嗎？』 禪師說：『死水不藏龍。』 僧人說：『如何是活水龍？』 禪師說：『興起波浪卻不作惡浪。』 僧人說：『忽然傾倒深潭高山的時候該怎麼辦？』 禪師下座抓住僧人說：『不要弄濕老僧的袈裟角。』
【English Translation】 English version: At that time, Zen Master Fenyang Zhao was in the assembly. He came out and asked, 'The bright moon cannot be covered by the sea clouds. When the light directly penetrates the crystal palace, what will it be like?' The Master said, 'Stone walls and rivers are not obstacles. Beyond Jambudvipa (the world we live in), one can rise and soar at will.' Zen Master Fenyang Zhao said, 'If that's the case, then when the bottomless bowl (symbolizing the profoundness and boundlessness of the Dharma) is passed on for thousands of miles, everyone will sing songs of peace.' The Master asked, 'How should the song of peace be sung?' Zen Master Fenyang Zhao said, 'It does not fall into the five tones (the five notes of the ancient Chinese scale), and it is not related to the six lutes (the six types of ancient Chinese musical temperament).' The Master asked, 'Is there anyone who can harmonize?' Zen Master Fenyang Zhao said, 'Please, Master, do not be stingy with compassion.' The Master said, 'Benevolent one, take good care of yourself.'
Zen Master Ziling Wei
A monk asked, 'What is a person of great fierceness?' The Master said, 'The stone ox walks step by step in the fire, and do not look back to hold the grass in the sun.' The monk said, 'What is a person of the five rebellious acts (parricide, matricide, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha)?' The Master said, 'Setting fire to burn the formless house at night, and entering Chang'an (the capital of the Tang Dynasty, 618-907 AD) wearing a hat at dawn.' The monk said, 'What is a filial person?' The Master said, 'Carrying rice-less food step by step, and keeping hands folded without raising the head in the hall.'
Someone asked, 'What is the meaning of the Patriarch's coming from the West (referring to the fundamental principle of Zen Buddhism)?' The Master said, 'Blue waves flow on the red furnace.'
Monk Dalang of Xingyuan
A monk asked, 'Since he is drinking the river god, why is he pushed away by the water?' The Master said, 'Following the flow is the key to the wonder, staying on the shore becomes a delusion.'
Zen Master Xian of Puning
A monk asked, 'Having lived together in past kalpas, why don't we recognize kinship?' The Master said, 'Who?' The monk said, 'Do you still need me to say it?' The Master said, 'I thought you didn't understand.'
Someone asked, 'How to climb thousands of mountains and rivers?' The Master said, 'There is an unobstructed path in the blue sky, and those who arrive will not be confused about the key.'
Zen Master Yuanguan of Liangshan
A monk asked, 'What should I do when it is difficult to guard against the house thief?' The Master said, 'Recognizing it is not a grievance.' The monk said, 'What after recognizing it?' The Master said, 'Banish him to the land of no birth.' The monk said, 'Could that be where he settles down?' The Master said, 'Dead water does not hide dragons.' The monk said, 'What is a living water dragon?' The Master said, 'Stirring up waves but not creating evil waves.' The monk said, 'What should I do when suddenly the pool and mountain collapse?' The Master got off the seat, grabbed the monk, and said, 'Don't wet the corner of the old monk's kasaya.'
○問如何是學人自己。師曰。寰中天子。塞外將軍。曰便恁么去時如何。師曰。朗月懸空室中暗坐。
【頌】問如何是祖師西來意。師曰。莫亂道【增收】。
普凈常覺禪師
初訪歸宗。聞法省悟歸宗將順寂。召師撫之曰。汝於法有緣。他后濟眾。人莫測其量也。
○師以時機淺昧難任極旨茍啟之非器。令彼招謗讟之咎。我寧不務開法。每月三八。施浴僧道萬計。師嘗謂諸徒曰。但得慧門無壅則福何滯哉。
○給事中陶谷。入院致禮而問曰。經云。離一切相則名諸佛。今目前諸相紛然。如何離得。師曰。給事見個甚麼。陶欣然仰重自是王公大人。屢薦章服師號。皆卻而不受。
雲頂德敷禪師
【頌】成部帥請就衙升座。有樂營將出禮拜起。回顧下馬臺曰。一口吸盡西江水即不問。請師吞卻階前下馬臺。師展兩手唱曰。細抹將來。營將猛省。
石門遠禪師
初在石頭作田頭。門問如何是田頭水牯牛。師曰。角轉矗天地。朝頭處處春。他日門又問。水牯牛安樂否。師曰。水草不曾虧曰。田中事作么生。師曰。深耕淺種。曰如法著師曰。某甲不曾取次。
○僧問。如何是西來意。師曰。布袋盛烏龜。
北禪懷感禪師
僧問。如何是諸聖為人底句
【現代漢語翻譯】 現代漢語譯本 ○問：什麼是學人自己的本來面目？ 師父說：『寰中天子（指皇帝），塞外將軍（指邊疆將領）。』 （學人）問：『如果就這樣離去，會怎麼樣？』 師父說：『明亮的月亮懸掛在空中，（你卻）在黑暗的房間里靜坐。』 【頌】問：什麼是祖師西來意（達摩祖師從西方來到中國的真正用意）？ 師父說：『不要胡說八道。』 普凈常覺禪師 最初拜訪歸宗禪師，聽聞佛法後有所領悟。歸宗禪師將要圓寂時，召見禪師並撫摸著他說：『你與佛法有緣，將來能夠普度眾生，（你的成就）無人可以估量。』 ○禪師認為當時的時機尚淺，人們的理解力不夠，難以承受最深刻的佛法真理，如果隨便向不適合的人傳授，會招來誹謗和怨恨。因此，禪師寧願不積極地開展弘法活動，而是每月初三和初八，佈施齋飯給僧人和道士，數量多達上萬人。禪師曾對弟子們說：『只要智慧之門沒有被堵塞，那麼福報又有什麼可滯留的呢？』 ○給事中陶谷來到寺院，向禪師行禮並問道：『經書上說：『離開一切表象，就叫做諸佛。』現在眼前的各種表象紛繁複雜，如何才能離開呢？』 禪師說：『給事中你看到了什麼？』 陶谷欣然仰慕，從此以後，王公大臣多次推薦禪師擔任官職，禪師都拒絕了。 雲頂德敷禪師 【頌】成部帥邀請禪師到衙門升座說法，有一位樂營將領出來禮拜，然後站起來，回頭看著下馬臺說：『一口吸盡西江水，這個我不問。請問禪師如何吞掉階前的下馬臺？』 禪師張開雙手，唱道：『仔細地抹平它。』 營將立刻醒悟。 石門遠禪師 最初在石頭寺做田地裡的農活。有僧人問：『什麼是田頭水牯牛（田地裡的水牛）？』 禪師說：『牛角直指天地，到處都是春天的景象。』 後來，那位僧人又問：『水牯牛安樂嗎？』 禪師說：『水草沒有虧缺。』 （僧人）問：『田里的事情怎麼樣？』 禪師說：『深耕淺種。』 （僧人）問：『符合佛法嗎？』 禪師說：『我從來沒有隨便應付。』 ○有僧人問：『什麼是西來意（達摩祖師從西方來到中國的真正用意）？』 禪師說：『用布袋裝著烏龜。』 北禪懷感禪師 有僧人問：『什麼是諸聖（各位聖人）為人處世的根本宗旨？』
【English Translation】 English version ○ Asked: 'What is the student's own self?' The Master said: 'The emperor within the realm, the general beyond the border.' (The student) asked: 'What if one departs in such a manner?' The Master said: 'The bright moon hangs in the empty sky, (yet you) sit in darkness within the room.' [Verse] Asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The Master said: 'Don't talk nonsense.' Chan Master Pujing Changjue Initially visited Guizong and attained enlightenment upon hearing the Dharma. When Guizong was about to enter Parinirvana, he summoned the Master and stroked him, saying: 'You have an affinity with the Dharma. In the future, you will save many beings, and your measure will be unfathomable.' ○The Master believed that the time was not yet ripe, and people's understanding was insufficient to bear the deepest truths of the Dharma. If he were to casually teach those who were not suitable, it would invite slander and resentment. Therefore, the Master preferred not to actively promote the Dharma. Instead, on the 3rd and 8th of each month, he provided food and alms to monks and Taoists, numbering in the tens of thousands. The Master once said to his disciples: 'As long as the gate of wisdom is not blocked, then what can hinder blessings?' ○The official Tao Gu visited the monastery, paid respects to the Master, and asked: 'The scriptures say: 'To be apart from all appearances is called all Buddhas.' Now, the various appearances before us are complex and numerous. How can one be apart from them?' The Master said: 'What does the official see?' Tao Gu was delighted and admired him. From then on, princes and high officials repeatedly recommended the Master for official positions, but the Master refused them all. Chan Master Yunding Defu [Verse] Commander Cheng invited the Master to ascend the seat in the yamen to preach. A music camp general came out to bow, then stood up, looked back at the dismounting platform, and said: 'I won't ask about swallowing the entire West River in one gulp. I ask the Master to swallow the dismounting platform before the steps.' The Master spread out both hands and chanted: 'Carefully smooth it out.' The general immediately awakened. Chan Master Shimen Yuan Initially worked as a farmer in the fields at Stone Temple. A monk asked: 'What is the water buffalo in the field?' The Master said: 'The horns point straight to heaven and earth, everywhere is the scenery of spring.' Later, that monk asked again: 'Is the water buffalo at peace?' The Master said: 'The water and grass have not been lacking.' (The monk) asked: 'How are the affairs in the field?' The Master said: 'Deep plowing and shallow planting.' (The monk) asked: 'Is it in accordance with the Dharma?' The Master said: 'I have never been careless.' ○A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The Master said: 'A cloth bag containing a turtle.' Chan Master Beichan Huaigan A monk asked: 'What is the fundamental principle of all the sages (all the saints) in dealing with the world?'
。師曰。紅輪當萬戶。光燭本無心。
石門筠首座
有僧請喫茶次。問如何是首座為人一著子。師曰。適來猶記得。曰即今又如何。師曰。好生點茶來。一日荷鋤入園僧問。三身中那一身去作務。師拄鋤而立。僧曰。莫便當也無。師攜鋤便行。
大陽警玄禪師
依智通禪師出家。十九為大僧。聽圓覺了義。講席無能及者。
【頌】初到梁山。問如何是無相道場。山指觀音曰。這個是吳處士𦘕。師擬進語。山急索。曰這個是有相底那個是無相底。師遂有省。便禮拜。山曰。何不道取一句。師曰。道即不辭。恐上紙筆。山笑曰。此語上碑去在。師獻偈。曰我昔初機學道迷。萬水千山覓見知。明今辨古終難會。直說無心轉更疑。蒙師點出秦時鏡。照見父母未生時。如今覺了何所得。夜放烏雞帶雪飛。山謂洞上之宗可倚。一時聲價籍籍。山歿辭塔至大陽謁堅禪師。堅讓席。使主之。
【頌】僧問。如何是和尚家風。師曰。滿瓶傾不出。大地沒饑人。
○問如何是透法身句。師曰。大洋海底紅塵起。須彌頂上水橫流。
○師問僧。甚處來。曰洪山。師曰。先師在么。曰在。師曰。在即不無。請渠出來。我要相見。僧曰。聻師曰。這個猶是侍者。僧無對。師曰。喫茶去。
【現代漢語翻譯】 師父說：『紅色的太陽照耀著千家萬戶，光明照耀本就無心。』
石門筠首座
有僧人請他喫茶，問：『如何是首座為人處世的關鍵？』師父說：『剛才還記得。』僧人說：『現在又如何呢？』師父說：『好好地去點茶來。』一天，師父扛著鋤頭進入園中，僧人問：『三身（佛的三種化身，即法身、報身、應身）中哪一身去作務呢？』師父拄著鋤頭站立不動。僧人說：『莫非就是這個？』師父扛著鋤頭就走了。
大陽警玄禪師
依智通禪師出家，十九歲成為大僧，聽聞《圓覺經》的精義，講經說法無人能及。
【頌】當初到達梁山，問：『如何是無相道場？』梁山禪師指著觀音像說：『這是吳處士畫的。』禪師剛要說話，梁山禪師急忙追問：『這個是有相的，哪個是無相的？』禪師因此有所領悟，便禮拜。梁山禪師說：『何不說道一句？』禪師說：『說出來不難，恐怕玷污了紙筆。』梁山禪師笑著說：『這話可以刻在碑上。』禪師獻偈說：『我當初學道迷惑不解，走遍萬水千山尋求解脫。明辨古今終究難以領會，直說無心反而更加疑惑。蒙師父點出秦時的鏡子，照見父母未生時的本來面目。如今覺悟了又能得到什麼？夜裡放飛烏雞，帶著雪花飛舞。』梁山禪師認為他可以依靠洞山宗的法脈，一時聲名鵲起。梁山禪師圓寂后，他辭別塔廟前往大陽拜見堅禪師。堅禪師讓出自己的席位，讓他主持。
【頌】僧人問：『如何是和尚的家風？』師父說：『滿瓶傾倒不出，大地上沒有飢餓的人。』
問：『如何是透徹法身的語句？』師父說：『大洋海底揚起紅塵，須彌山頂水流橫溢。』
師父問僧人：『從哪裡來？』回答說：『洪山。』師父說：『先師還在嗎？』回答說：『在。』師父說：『在固然不錯，請他出來，我要相見。』僧人說：『聻（zhì，表示疑問或反問的語氣詞）。』師父說：『這個還是侍者。』僧人無言以對。師父說：『喫茶去。』
【English Translation】 The master said, 'The red sun shines upon myriad households, its light illuminating without intention.'
Head Monk Yun of Stone Gate
A monk, while offering tea, asked, 'What is the key to the Head Monk's way of dealing with people?' The master said, 'I still remember it just now.' The monk said, 'And what about now?' The master said, 'Go and prepare the tea properly.' One day, the master entered the garden carrying a hoe. A monk asked, 'Which of the three bodies (Trikaya: Dharmakaya, Sambhogakaya, Nirmanakaya) is doing the work?' The master stood still, leaning on the hoe. The monk said, 'Could it be this?' The master carried the hoe and walked away.
Zen Master Jingxuan of Dayang
He left home under Zen Master Zhitong and became a senior monk at the age of nineteen. He listened to the profound meaning of the 'Perfect Enlightenment Sutra' (Yuanjue Jing), and no one could match him in lecturing.
[Verse] When he first arrived at Liangshan, he asked, 'What is the formless Bodhimanda (Daochang, a place for practicing the Way)?' The master of Liangshan pointed to the Guanyin (Avalokitesvara, the Bodhisattva of Compassion) statue and said, 'This was painted by layman Wu.' As the Zen master was about to speak, the master of Liangshan urgently pressed, 'This is the one with form, which one is without form?' The Zen master then had an awakening and bowed. The master of Liangshan said, 'Why not say a phrase?' The Zen master said, 'It's not difficult to say, but I fear it would defile the paper and brush.' The master of Liangshan laughed and said, 'These words can be inscribed on a stele.' The Zen master presented a verse, saying, 'In my early days of learning the Way, I was lost and confused, searching for understanding through countless mountains and rivers. Discriminating between the past and present was ultimately difficult to grasp, and directly speaking of no-mind only increased my doubts. Thanks to the master pointing out the Qin-era (221-206 BCE) mirror, I saw my original face before my parents were born. Now that I am awakened, what have I gained? At night, I release a black chicken, flying with the snow.' The master of Liangshan believed that he could rely on the lineage of the Dongshan school, and his reputation spread far and wide. After the master of Liangshan passed away, he bid farewell to the stupa and went to Dayang to visit Zen Master Jian. Zen Master Jian yielded his seat and asked him to preside.
[Verse] A monk asked, 'What is the family style of the abbot?' The master said, 'A full bottle cannot be emptied, and there are no hungry people on the earth.'
Asked, 'What is the phrase that penetrates the Dharmakaya (the body of the Dharma, the ultimate nature of reality)?' The master said, 'Red dust rises from the bottom of the great ocean, and water flows horizontally across the summit of Mount Sumeru (a sacred mountain in Buddhist cosmology).'
The master asked a monk, 'Where do you come from?' He replied, 'Hongshan.' The master said, 'Is the former master still there?' He replied, 'He is.' The master said, 'It's good that he is there, please ask him to come out, I want to see him.' The monk said, '聻 (zhì, an interjection expressing doubt or rebuttal).' The master said, 'This is still the attendant.' The monk was speechless. The master said, 'Let's go have tea.'
○上堂。諸禪德。須明平常無生句。妙玄無私句。體明無盡句。第一句。通一路。第二句。無賓主。第三句。兼帶去。一句。道得。師子顰呻。二句道得。師子返擲。三句道得。師子踞地。縱也。周遍十方。擒也。一時坐斷。正當恁么時。作么生通得個訊息若不通得個訊息來朝更獻楚王看。僧問。如何是平常無生句。師曰。白雲覆青山。青山頂不露。曰如何是妙玄無私句。師曰。寶殿無人不侍立。不種梧桐免鳳來。曰如何是體明無盡句。師曰。手指空時天地轉。回途石馬出紗籠。曰如何是師子顰呻。師曰。終無回顧意。爭肯落平常。曰如何是師子返擲師曰。周旋往返全歸父。繁興大用體無虧曰。如何是師子踞地。師曰。迥絕去來機。古今無變異。
○師嘗。釋曹山三種墮曰。此三語。須明得轉位始得。一作水牯牛。是類墮。師曰。是沙門轉身語。是異類中事若不曉此意。即有所滯。直是要伊一念無私。即有出身之路。二不受食。是尊貴墮。師曰。須知那邊了。卻來這邊行履。若不虛此位。即坐在尊貴。三不斷聲色是隨墮。師曰。以不明聲色。故隨處墮。須向聲色里有出身之路。作么生是聲色外一句。乃曰。聲不自聲。色不自色。故云不斷指掌。當指何掌也。
○五位頌曰正中偏。一輸皎潔正當天。宛轉
【現代漢語翻譯】 現代漢語譯本 ○上堂。各位禪德，須明白平常無生句的道理，妙玄無私句的道理，體明無盡句的道理。第一句，通達一切道路。第二句，沒有賓主之分。第三句，兼顧並帶走。能說出這三句的道理，一句說得好，如獅子般發出威嚴的呻吟。二句說得好，如獅子般勇猛地反身投擲。三句說得好，如獅子般穩固地踞地而立。縱然放開，也周遍十方；擒拿收回，也一時坐斷。正在這個時候，如何才能通達其中的訊息？如果不能通達其中的訊息，來日再獻給楚王看吧（比喻毫無價值）。有僧人問：『如何是平常無生句？』 師父說：『白雲覆蓋青山，青山頂峰不顯露。』 僧人問：『如何是妙玄無私句？』 師父說：『寶殿之中，無人不在侍立，不種梧桐樹，也能引來鳳凰。』 僧人問：『如何是體明無盡句？』 師父說：『手指指向天空時，天地都在旋轉，回頭看時，石馬從紗籠中走出。』 僧人問：『如何是師子顰呻？』 師父說：『始終沒有回顧之意，怎肯落入平常？』 僧人問：『如何是師子返擲？』 師父說：『周旋往返，完全歸於本源，繁興大用，本體毫無虧損。』 僧人問：『如何是師子踞地？』 師父說：『迥然斷絕去來之機，古今沒有變異。』 ○師父曾經解釋曹山的三種墮落說：『這三句話，必須明白轉變位置才能理解。』 一是『作水牯牛』，這是類墮。師父說：『這是沙門轉身之語，是異類中的事情，如果不明白這個意思，就會有所滯礙。』 關鍵是要他一念無私，才能有出身之路。二是『不受食』，這是尊貴墮。師父說：『須知那邊的事情了結后，才能來這邊行事。如果不虛此位，就會坐在尊貴的位置上。』 三是『不斷聲色』，這是隨墮。師父說：『因為不明白聲色，所以隨處墮落。必須在聲色里找到出身之路。』 那麼，什麼是聲色外的一句呢？於是說：『聲不自聲，色不自色，所以說不斷。』 指掌，當指哪個掌呢？』 ○五位頌說：正中偏，一輪皎潔的月亮正當天空，宛轉...
【English Translation】 English version ○(The Master) ascended the hall. All you Chan practitioners, you must understand the phrase of 'ordinary and unproduced', the phrase of 'subtle, profound and selfless', and the phrase of 'embodied, luminous and inexhaustible'. The first phrase penetrates all paths. The second phrase has no guest or host. The third phrase encompasses and carries away. If one can speak the truth of these three phrases, speaking one phrase well is like a lion's majestic groan. Speaking two phrases well is like a lion's courageous somersault. Speaking three phrases well is like a lion firmly crouching on the ground. Even when released, it pervades the ten directions; when captured and retracted, it instantly cuts off. At this very moment, how can one penetrate the message within? If one cannot penetrate the message within, it would be like presenting it to the King of Chu tomorrow (a metaphor for being worthless). A monk asked: 'What is the phrase of 'ordinary and unproduced'?' The Master said: 'White clouds cover the green mountains, the peak of the green mountains is not revealed.' The monk asked: 'What is the phrase of 'subtle, profound and selfless'?' The Master said: 'In the treasure hall, everyone is attending, without planting parasol trees, phoenixes can still be attracted.' The monk asked: 'What is the phrase of 'embodied, luminous and inexhaustible'?' The Master said: 'When a finger points to the sky, heaven and earth revolve, looking back, a stone horse walks out of a gauze cage.' The monk asked: 'What is the lion's groan?' The Master said: 'Never having the intention to look back, how could one be willing to fall into ordinariness?' The monk asked: 'What is the lion's somersault?' The Master said: 'Revolving and returning, completely returning to the source, flourishing with great function, the essence is without deficiency.' The monk asked: 'What is the lion crouching on the ground?' The Master said: 'Completely cutting off the mechanism of coming and going, there is no change from ancient times to the present.' ○The Master once explained Caoshan's three kinds of falling, saying: 'These three sentences must be understood by transforming positions.' First, 'becoming a water buffalo', this is falling into a category. The Master said: 'This is a phrase of a Shramana (Buddhist monk) turning around, it is a matter within different categories, if one does not understand this meaning, one will be hindered.' The key is for him to have a selfless thought, then there will be a way out. Second, 'not receiving food', this is falling into nobility. The Master said: 'One must know that after the matters over there are settled, then one can act here. If one does not empty this position, one will sit in nobility.' Third, 'not ceasing sound and form', this is falling into following. The Master said: 'Because one does not understand sound and form, one falls everywhere. One must find a way out within sound and form.' Then, what is the sentence outside of sound and form? Then he said: 'Sound does not sound by itself, form does not form by itself, therefore it is said to be unceasing.' The palm of the hand, which palm should it refer to?' ○The Song of the Five Ranks says: 'Bias within the Correct, a round of bright moon is right in the sky, winding...
虛玄事不彰。明暗祇在影中圓。偏中正。休觀朗月秦時鏡。隱隱猶如日下燈明暗混融誰辨影。正中來。脈路玄玄絕迂迴靜照無私隨處現。如行鳥道入廛開。偏中至。法法無依即智智。橫身物外兩不傷。妙用玄玄善周備。兼中到。葉路當風無中道。莫守寒巖異草青。坐卻白雲宗不妙。
○師神觀奇偉。有威重。從兒稚中。日祇一食。自以先德付授之重足不越限。脅不至席。年八十。嘆無可以繼者。遂作偈。並皮履。布直裰寄浮山遠禪師。使為求法器。偈曰。陽廣山頭草。憑君待價焞。異苗翻茂處深密固靈根。偈尾云。得法者潛眾十年。方可闡揚。遠拜而受之。遂贊師像曰。黑狗爛銀蹄。白象崑崙騎。於斯二無礙。木馬火中嘶。
藥山昱禪師
上堂。山河大地。日月星辰。與諸上座同生。三世諸佛。與諸上座同參。三藏聖教。與諸上座同時。還信得及么。若也信得及。陜府鐵牛。吞卻乾坤。雖然如是被法身礙卻。轉身不得。須知有出身之路。作么生是諸上座出身之路。道道。良久曰。若道不得。永沉苦海。珍重。
鼎州羅紋珍山主
僧問親切處。乞師指示。師曰。老僧元是廣南人。
道吾詮禪師
僧問。如何是道吾境。師曰。溪花含玉露。庭果落金臺。曰如何是境中人。師曰
【現代漢語翻譯】 現代漢語譯本 虛玄之事難以彰顯，明與暗只在影像之中得以圓滿。偏離之中有正，不要去看那朗月下的秦朝（公元前221年-公元前207年）銅鏡。隱隱約約猶如陽光下的燈，明暗混雜難以分辨影像。從正中而來，脈絡玄妙深遠，絕無迂迴，靜靜觀照，無私地隨處顯現。如同行走在鳥道，進入塵世開啟智慧。偏離之中達到極致，一切法都無所依，即是智慧。橫身於事物之外，兩不相傷，妙用玄妙深遠，善於周全完備。兼顧之中到達，葉子飄落在風中，沒有中道。不要固守寒冷的巖石，讓奇異的草生長。只是坐在白雲之上，宗門的妙處就無法領會。
○ 師父神態奇偉，有威嚴和厚重。從年幼時起，每日只吃一餐。自己認為先輩傳授的責任重大，足不越過界限，身體不靠在蓆子上。八十歲時，嘆息沒有可以繼承的人，於是作偈，並將皮鞋、粗布短褂寄給浮山遠禪師，讓他尋找可以繼承佛法的人。偈語說：『陽廣山頭的草，憑你等待好價錢。奇異的苗在茂盛的地方翻長，深密之處是堅固的靈根。』偈語末尾說：『得法的人潛藏於眾人之中十年，才可以闡揚佛法。』遠禪師拜謝並接受了這些東西，於是讚頌師父的畫像說：『黑狗有閃亮的銀蹄，白象騎在崑崙山上。在這兩者之間沒有障礙，木馬在火中嘶鳴。』
藥山昱禪師
上堂說法。山河大地，日月星辰，與各位一同生起。過去、現在、未來三世諸佛，與各位一同參悟。三藏聖教，與各位同時存在。還相信得了嗎？如果相信得了，陜府的鐵牛，吞沒了天地乾坤。即使這樣，也被法身所阻礙，無法轉身。須知有出身之路。怎樣是各位的出身之路？說！說！良久之後說：如果說不出來，將永遠沉淪於苦海。珍重！
鼎州羅紋珍山主
僧人問：『最親切的地方，請師父指示。』師父說：『老僧原本是廣南人。』
道吾詮禪師
僧人問：『如何是道吾的境界？』師父說：『溪邊的花朵含著玉露，庭院的果實落在金色的臺階上。』僧人說：『如何是境界中的人？』師父說：
【English Translation】 English version The subtle and profound matters are difficult to manifest; clarity and obscurity are only made complete within the shadow. Within the deviation, there is correctness; do not look at the bright moon in the Qin Dynasty (221 BC-207 BC) mirror. It is faintly like a lamp under the sun; the mingling of light and darkness makes it difficult to distinguish the shadow. Coming from the center of correctness, the pathways are profound and mysterious, without any detours; quietly illuminating, impartially appearing everywhere. It is like walking on a bird's path, entering the world and opening wisdom. Reaching the extreme within the deviation, all dharmas are without reliance, which is wisdom. Placing oneself outside of things, neither is harmed; the wondrous function is profound and mysterious, skillfully comprehensive and complete. Arriving within the combination, leaves fall in the wind, there is no middle way. Do not cling to the cold rock, letting strange grasses grow. Merely sitting upon the white clouds, the essence of the sect cannot be comprehended.
○ Master's demeanor was extraordinary and majestic, with dignity and gravity. From childhood, he only ate one meal a day. He considered the responsibility passed down by his predecessors to be great, his feet did not cross boundaries, and his body did not lean on the mat. At the age of eighty, he lamented that there was no one to inherit his teachings, so he composed a verse and sent his leather shoes and coarse cloth robe to Zen Master Fu Shan Yuan, asking him to find someone who could inherit the Dharma. The verse said: 'The grass on Yang Guang Mountain, I rely on you to await a good price. Strange seedlings turn and flourish in dense places; the deep and secret place is a firm spiritual root.' At the end of the verse, it said: 'The one who obtains the Dharma should hide among the people for ten years before propagating it.' Yuan Zen Master bowed and accepted these items, and then praised the Master's portrait, saying: 'The black dog has shining silver hooves, the white elephant rides on Mount Kunlun. There is no obstacle between these two; the wooden horse neighs in the fire.'
Zen Master Yaoshan Yu
Ascending the hall to preach. Mountains, rivers, the great earth, the sun, moon, and stars, arise together with all of you. The Buddhas of the three times—past, present, and future—contemplate together with all of you. The Threefold Canon of teachings exists simultaneously with all of you. Do you believe it? If you believe it, the iron ox of Shan Prefecture swallows the universe. Even so, it is obstructed by the Dharmakaya and cannot turn around. You must know that there is a path to emerge. What is the path of emergence for all of you? Speak! Speak! After a long silence, he said: If you cannot speak, you will forever sink into the sea of suffering. Treasure this!
Mountain Master Luowen Zhen of Dingzhou
A monk asked: 'At the most intimate place, please instruct me, Master.' The Master said: 'This old monk is originally from Guangnan.'
Zen Master Daowu Quan
A monk asked: 'What is the realm of Daowu?' The Master said: 'The stream flowers hold jade dew, the courtyard fruits fall on the golden steps.' The monk said: 'What is the person within the realm?' The Master said:
。擁爐披古衲。曝日枕山根。
南禪聰禪師
僧問。如何是西來意。師曰。冬月深林雨。三春平地風。
投子義青禪師
入洛聽華嚴義若貫珠。嘗讀諸林菩薩偈。至即心自性。猛省曰。法離文字寧可講乎。即棄游宗席。時圓鑒禪師(即浮山遠居會聖巖)一夕夢畜青色鷹。為吉徴。屆旦師來。鑒禮延之。令看外道問佛。不問有言。不問無言因緣。經三載。一日問曰。汝記得話頭么。試舉看。師擬對。鑒掩其口。師瞭然開悟遂禮拜。鑒曰。汝妙悟玄機耶。師曰。設有也須吐卻。時資侍者在旁曰。青華嚴。今日如病得汗。師回顧曰。合取狗口。若更忉忉。我即便嘔。自此復經三年。鑒時出洞下宗旨示之。悉皆妙契。付以大陽頂相。皮履直裰。囑曰。代吾續其宗風。無久滯此。善自護持。遂書偈送曰。須彌立太虛。日月輔而轉。群峰漸倚他。白雲方改變。少林風起叢。曹溪洞簾卷。金鳳宿龍巢宸苔豈車碾。令依圓通秀禪師。師至彼。無所參問。唯嗜睡而已。執事白通曰。堂中有僧日睡。當行規法。通曰。是誰。曰青上座。通曰未可。待與按過。通即曳杖入堂。見師正睡。乃擊床呵曰。我這裡無閑飯與上座吃了打眠。師曰。和尚教某何為。通曰。何不參禪去。師曰。美食不中飽人吃。通曰。爭奈大有人
【現代漢語翻譯】 現代漢語譯本 擁著火爐，披著陳舊的僧衣，在陽光下曝曬，枕著山根而眠。
南禪聰禪師
有僧人問：『如何是西來意（Bodhidharma's intention，達摩祖師西來的真正目的）？』 禪師回答說：『冬天的樹林里下著雨，春天的平地上颳著風。』
投子義青禪師
（義青禪師）到洛陽聽講《華嚴經》，理解經義如同用繩子串聯珠子一般貫通。曾經讀到諸林菩薩的偈語，讀到『即心自性』時，猛然醒悟說：『佛法如果能離開文字，又怎麼能講說呢？』 於是放棄了遊學講經的生涯。當時圓鑒禪師（即浮山法遠，居住在會聖巖）一天晚上夢見養了一隻青色的鷹，認為是吉祥的徵兆。到了早晨，義青禪師前來拜訪。圓鑒禪師以禮相待，讓他參看外道問佛，『不問有言，不問無言』的因緣。經過三年，一天圓鑒禪師問道：『你還記得那個話頭（koan，禪宗公案）嗎？試著說來看。』 義青禪師剛要回答，圓鑒禪師就摀住了他的嘴。義青禪師豁然開悟，於是禮拜。圓鑒禪師說：『你巧妙地領悟了玄機了嗎？』 義青禪師說：『即使領悟了，也必須吐出來。』 當時資侍者在旁邊說：『青華嚴，今天就像病了之後出了汗一樣舒暢。』 義青禪師回頭說：『閉上你的狗嘴！如果再嘮叨，我立刻就想嘔吐。』 從此又經過三年，圓鑒禪師將洞下宗的宗旨展示給他，義青禪師全部都能巧妙地契合。圓鑒禪師將大陽頂相、皮履（leather shoes，皮鞋）、直裰（monk's robe，僧衣）交付給他，囑咐說：『代替我延續洞下宗的風範，不要長久地滯留在這裡，好好地護持。』 於是寫了一首偈語送給他：『須彌山聳立在太空中，日月環繞著它轉動。群峰漸漸地依靠著它，白雲才得以改變。少林的風吹起，曹溪的洞簾捲起。金鳳棲息在龍巢中，青苔豈能被車輪碾壓。』 圓鑒禪師讓他去依止圓通秀禪師。義青禪師到了那裡，沒有什麼參問，只是喜歡睡覺。執事告訴圓通秀禪師說：『堂中有一個僧人整天睡覺，應當按照規矩懲罰他。』 圓通秀禪師問：『是誰？』 執事回答說：『是青上座。』 圓通秀禪師說：『不可，等我考察一下。』 圓通秀禪師於是拄著枴杖進入禪堂，看見義青禪師正在睡覺，就敲著床呵斥說：『我這裡沒有閑飯給上座吃了打瞌睡。』 義青禪師說：『和尚教我做什麼呢？』 圓通秀禪師說：『為什麼不去參禪？』 義青禪師說：『美味佳餚不能讓飽人吃。』 圓通秀禪師說：『可是有很多人』
【English Translation】 English version Huddling by the stove, draped in an old kasaya (monk's robe), basking in the sun, and resting my head on the mountain's base.
Zen Master Cong of Nanquan
A monk asked: 'What is the meaning of Bodhidharma's (達摩) coming from the West (西來意)?' The Master said: 'Winter rain in the deep forest, spring wind on the flat ground.'
Zen Master Yiqing of Touzi
Upon arriving in Luoyang, he listened to the Avatamsaka Sutra (華嚴經), understanding its meaning as if stringing pearls together. He once read the verses of the Bodhisattvas of Zhulin, and upon reading 'Mind itself is self-nature (即心自性),' he suddenly realized: 'If the Dharma could be separated from words, how could it be explained?' Thus, he abandoned his life of traveling and lecturing on the scriptures. At that time, Zen Master Yuanjian (圓鑒禪師) (namely Fayuan of Fushan, residing in Huisheng Rock) dreamed one night of raising a blue hawk, considering it an auspicious sign. In the morning, Zen Master Yiqing came to visit. Zen Master Yuanjian greeted him with courtesy, asking him to contemplate the cause and condition of the heretic's question to the Buddha, 'Neither asking about existence nor asking about non-existence (不問有言，不問無言).' After three years, one day Zen Master Yuanjian asked: 'Do you remember the koan (話頭)? Try to recite it.' As Zen Master Yiqing was about to answer, Zen Master Yuanjian covered his mouth. Zen Master Yiqing suddenly attained enlightenment and bowed in reverence. Zen Master Yuanjian said: 'Have you subtly realized the profound mystery?' Zen Master Yiqing said: 'Even if I have, I must spit it out.' At that time, the attendant Zi was beside him, saying: 'Qing Huayan (青華嚴), today it is as comfortable as sweating after being ill.' Zen Master Yiqing turned around and said: 'Shut your dog mouth! If you chatter any more, I will immediately vomit.' From then on, after another three years, Zen Master Yuanjian showed him the principles of the Dongshan School, to which Zen Master Yiqing was able to subtly conform in every way. Zen Master Yuanjian entrusted him with the portrait of Dayang, leather shoes (皮履), and a straight robe (直裰), instructing him: 'Replace me in continuing the style of the Dongshan School, do not stay here for long, and take good care of yourself.' Thus, he wrote a verse to send him off: 'Mount Sumeru (須彌山) stands tall in the void, the sun and moon revolve around it. The peaks gradually rely on it, and the white clouds are able to change. The wind of Shaolin (少林) rises, and the cave curtain of Caoqi (曹溪) is rolled up. The golden phoenix roosts in the dragon's nest, how can the moss be crushed by the wheels?' Zen Master Yuanjian instructed him to rely on Zen Master Yuantong Xiu. When Zen Master Yiqing arrived there, he did not ask any questions, but only liked to sleep. The attendant told Zen Master Yuantong Xiu: 'There is a monk in the hall who sleeps all day, he should be punished according to the rules.' Zen Master Yuantong Xiu asked: 'Who is it?' The attendant replied: 'It is the monk Qing.' Zen Master Yuantong Xiu said: 'Not yet, wait for me to examine him.' Zen Master Yuantong Xiu then entered the meditation hall with a staff, and seeing Zen Master Yiqing sleeping, he struck the bed and scolded: 'I don't have idle food here for the monk to eat and doze off.' Zen Master Yiqing said: 'What does the abbot instruct me to do?' Zen Master Yuantong Xiu said: 'Why not practice Zen?' Zen Master Yiqing said: 'Delicious food cannot satisfy a full person.' Zen Master Yuantong Xiu said: 'But there are many people'
不肯上座。師曰。待肯堪作甚麼。通曰。上座曾見甚麼人來。師曰。浮山。通曰。怪得甚麼頑賴。遂握手相笑歸方丈。
【頌】僧問。師唱誰家曲。宗風嗣阿誰。師曰。威音前一箭。射透兩重山。曰如何是相傳底事。師曰全因淮地月。得照郢陽春。曰恁么則入水見長人也。師曰。祇知荊玉異。那辨楚王心。僧禮拜。師以拂子擊之。
【頌】問和尚適來拈香祝延 聖壽。且道當今年多少。師曰。月籠丹桂遠。星拱北辰高。
○上堂。默沉陰界。語落深坑。擬著則天地懸殊。棄之則千生萬劫。洪波浩渺。白浪滔天。鎮海明珠。在誰收掌。良久卓拄杖曰。百雜碎。
○師作五位頌(並序)。夫長天一色。星月何分。大地無偏。枯榮自異。是以法無異法。何迷悟而可及。心不自心。假言象而提唱。其言也。偏圓正到。兼帶葉通。其法也。不落是非豈關萬象。幽旨既融於水月。宗源派混于金河。不墜虛凝。回途復妙。頌曰。正中偏。星河橫轉月明前彩氣夜交天未曉。隱隱俱彰暗裡圓。偏中正。夜半月明羞自影。朦朦霧色辨何分。混然不落秦時鏡。正中來。火里金雞坐鳳臺。玄路倚空通脈上。披雲鳥道出塵埃。兼中至。雪刃籠身不迴避。天然猛將兩不傷。暗裡全施善周備。兼中到解走之人不觸道。一般拈
【現代漢語翻譯】 現代漢語譯本： 不肯上座。師父說：『等你肯了，又能做什麼呢？』 通回答說：『上座曾見過什麼人來嗎？』 師父說：『浮山（人名）。』 通說：『怪不得這麼頑固不講理。』 於是握手相笑，一同回到方丈。
【頌】僧人問道：『師父唱的是誰家的曲子？宗風傳承自哪位？』 師父說：『威音王佛（過去佛名）前的一箭，射穿了兩重山。』 僧人說：『如何是相傳的根本事？』 師父說：『全因淮地的月亮，才能照亮郢陽的春天。』 僧人說：『這樣說來，就是入水能見到長人（比喻高深莫測）了？』 師父說：『只知道荊山的玉石奇異，哪裡能辨別楚王的心意？』 僧人禮拜。師父用拂塵擊打他。
【頌】（僧人）問：『和尚您剛才拈香祝願皇上聖壽，請問當今皇上今年多少歲？』 師父說：『月亮籠罩著丹桂，顯得遙遠，星星拱衛著北極星，顯得高大。』
○上堂。沉默，則落入陰暗的境界；說話，則掉進深坑。想要執著，則天地相隔懸殊；想要捨棄，則千生萬劫也無法解脫。洪波浩渺，白浪滔天，鎮海的明珠，在誰的手中掌握？ 良久，拄著拄杖說：『百雜碎。』
○師父作五位頌（並序）。長空一色，星月又有何分別？大地無私，枯榮自然不同。因此，法沒有不同的法，哪裡有迷惑和覺悟可以達到？心不是自有的心，借用言語形象來提倡。所說的，偏、圓、正都恰到好處，兼帶葉也通達。所用的法，不落入是非，哪裡會牽涉到萬象？幽深的旨意已經融合於水月之中，宗源的流派混合于金河之中。不墜入虛無的凝滯，迴歸的道路又恢復了玄妙。頌曰：正中偏，星河橫轉，月亮在眼前更加明亮，彩色的雲氣在夜晚交織，天還沒有亮。隱隱約約都彰顯，在暗中圓融。偏中正，半夜月亮明亮，羞於獨自照耀身影。朦朧的霧色，哪裡能分辨清楚？混混沌沌，不像是秦時的鏡子。正中來，火中的金雞，坐在鳳凰臺上。玄妙的道路，依靠天空，貫通脈絡，撥開雲霧，鳥道脫離塵埃。兼中至，雪亮的刀刃籠罩全身也不迴避。天然的猛將，兩方面都不受傷，在暗中全部施展，善於周全完備。兼中到，懂得走路的人不觸犯道路，一般地拈起……
【English Translation】 English version: He refused to take the seat. The master said, 'Even if you were willing, what could you do?' Tong replied, 'Has the one on the seat seen anyone before?' The master said, 'Fu Shan (a person's name).' Tong said, 'No wonder you're so stubborn and unreasonable.' Then they shook hands, laughed, and returned to the abbot's room together.
[Verse] A monk asked, 'Whose tune is the master singing? From whom is the lineage of the school inherited?' The master said, 'An arrow before Wei Yin Wang Buddha (name of a past Buddha) pierced through two mountains.' The monk said, 'What is the fundamental matter that is transmitted?' The master said, 'Entirely because of the moon in the Huai region, the spring in Yingyang can be illuminated.' The monk said, 'In that case, one can see a tall person in the water (a metaphor for being profound and unfathomable)?' The master said, 'Only knowing that the jade from Mount Jing is extraordinary, how can one discern the heart of the King of Chu?' The monk prostrated. The master struck him with a whisk.
[Verse] (A monk) asked, 'Venerable monk, you just offered incense to wish the Emperor a long life. May I ask how old the current Emperor is this year?' The master said, 'The moon shrouds the cassia trees, appearing distant; the stars surround the North Star, appearing high.'
○ Ascending the Dharma Hall. Silence falls into the realm of darkness; speaking falls into a deep pit. If you try to cling to it, heaven and earth are vastly separated; if you try to abandon it, you cannot be liberated even after thousands of lifetimes. The vast waves are boundless, the white waves are滔天, the bright pearl that calms the sea, in whose hands is it held? After a long pause, he struck the staff and said, 'A hundred pieces of雜碎.'
○ The master composed the Five Positions Song (with preface). The long sky is of one color, so what distinction is there between the stars and the moon? The great earth is impartial, so withering and flourishing are naturally different. Therefore, the Dharma has no different Dharmas, so where is there delusion and enlightenment to be attained? The mind is not a self-existent mind, so it borrows words and images to advocate. What is said is that the partial, the complete, and the correct are all just right, and the combined and the supplementary are also understood. The Dharma that is used does not fall into right and wrong, so how can it involve the myriad phenomena? The profound meaning has already merged into the water and the moon, and the streams of the lineage are mixed in the golden river. Not falling into empty stagnation, the path of return restores the mysterious. The song says: In the correct, there is the partial, the Milky Way turns horizontally, the moon is brighter before the eyes, the colorful clouds intertwine at night, and the sky is not yet dawn. Dimly, everything is revealed, and in the darkness, it is complete and harmonious. In the partial, there is the correct, the moon is bright in the middle of the night, ashamed to shine its shadow alone. The hazy mist, how can it be distinguished clearly? Chaotic and indistinct, it is not like the mirror of the Qin Dynasty (221-206 BC). From the correct, it comes, the golden rooster in the fire sits on the phoenix platform. The mysterious path relies on the sky, connecting the meridians, parting the clouds, and the bird path escapes the dust. To the combined, it arrives, the snowy blade covers the body without avoiding it. The natural fierce general is not injured in either aspect, fully displaying in the dark, skilled in being thorough and complete. To the combined, it arrives, the person who knows how to walk does not violate the path, generally picking up…
掇與君殊。不落是非方始妙。
興陽剖禪師
在大陽作園頭種瓜次。陽問。甜瓜何時得熟。師曰。即今熟爛了也。曰揀甜底摘來。師曰。與甚麼人吃。曰不入園者。師曰。未審不入園者。還吃也無。曰汝還識伊么。師曰。雖然不識。不得不與。陽笑而去。
○住後上堂。西來大道。理絕百非。句里投機。全乖妙旨。不已而已。有屈祖宗豈況忉忉。有何所益。雖然如是。事無一向。且於唱教門中。通一線道。大家商量。
○師臥疾次。大陽問。是身如泡幻。泡幻終成辦若無個泡幻大事無由辦若要大事。辦識取個泡幻。作么生。師曰。猶是這邊事。陽曰。那邊事作么生。師曰。匝地紅輪秀。海底不栽花。陽笑曰。乃爾惺惺耶。師喝曰。將謂我忘卻。竟爾趨寂。
福嚴審承禪師
侍立大陽次。陽曰。有一人遍身紅爛臥在荊棘林中。周匝火圍。若親近得此人。大敞廛開。若親近不得。時中以何為據。師曰。六根不具。七識不全陽曰。你教伊出來。我要見伊。師曰。適來別無左右祇對和尚。陽曰。官不容針。師便禮拜。
○李相公特上山問。如何是祖師西來意。師指庭前柏樹。公如是三問。師如是三答。公欣然乃有頌曰。出沒云間滿太虛。元來真相一塵無。重重請問西來意。唯指庭
【現代漢語翻譯】 現代漢語譯本： 與你（君殊）的見解不同。不落入是非的判斷才是最精妙的。
興陽剖禪師
在大陽山擔任園頭，負責種瓜。大陽禪師問：『甜瓜什麼時候能成熟？』 興陽禪師說：『現在就已經熟透了。』 大陽禪師說：『挑些甜的摘來。』 興陽禪師說：『給什麼人吃？』 大陽禪師說：『不入園的人。』 興陽禪師說：『不知不入園的人，還吃不吃呢？』 大陽禪師說：『你還認識他嗎？』 興陽禪師說：『雖然不認識，不得不給。』 大陽禪師笑著離開了。
住持寺院後上堂說法：西來的大道，道理超越一切是非。在言句中尋求契機，完全違背了精妙的宗旨。停止吧，停止吧！有愧於祖師，更何況是喋喋不休，有什麼益處呢？雖然如此，事情沒有絕對的。姑且在唱教的門徑中，開通一線道路，大家共同商量。
禪師臥病期間，大陽禪師問：『這身體如同泡沫幻影，泡沫幻影終究要消散。如果沒有這個泡沫幻影，大事就無法成就。如果要成就大事，認識這個泡沫幻影，該怎麼做？』 興陽禪師說：『這還是這邊的（現象界）事。』 大陽禪師說：『那邊的（本體界）事該怎麼說？』 興陽禪師說：『遍地紅日照耀，海底不栽花。』 大陽禪師笑著說：『原來你這麼清醒啊！』 興陽禪師呵斥道：『還以為我忘記了，竟然就這樣趨向寂滅。』
福嚴審承禪師
侍立在大陽禪師身邊時，大陽禪師說：『有一個人渾身紅腫潰爛，躺在荊棘林中，四周被火焰包圍。如果能親近這個人，就能大開門戶，廣做生意；如果不能親近，平時以什麼為依據？』 審承禪師說：『六根不全，七識不全。』 大陽禪師說：『你教他出來，我要見他。』 審承禪師說：『剛才並沒有其他人在左右，只有我來應對和尚您。』 大陽禪師說：『官府不容一根針。』 審承禪師便禮拜。
李相公特地上山請教：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』 審承禪師指著庭前的柏樹。李相公這樣問了三次，審承禪師也這樣回答了三次。李相公欣然，於是作頌說：『出沒于云間，充滿太虛。原來真相一塵不染。重重請問西來意，唯指庭
【English Translation】 English version: Different from your (Junshu's) views. Only by not falling into judgments of right and wrong can one attain true subtlety.
Zen Master Xingyang Pou
While working as the gardener at Dayang Mountain, tending to the melons, Zen Master Dayang asked: 'When will the sweet melons be ripe?' Zen Master Xingyang replied: 'They are ripe and rotten right now.' Zen Master Dayang said: 'Pick some sweet ones to bring.' Zen Master Xingyang asked: 'For whom shall I pick them?' Zen Master Dayang said: 'For those who do not enter the garden.' Zen Master Xingyang said: 'I wonder if those who do not enter the garden will eat them or not?' Zen Master Dayang said: 'Do you recognize him?' Zen Master Xingyang said: 'Although I do not recognize him, I must give them to him.' Zen Master Dayang laughed and left.
After becoming the abbot, he ascended the Dharma hall and said: 'The great Way that came from the West transcends all right and wrong. Seeking opportunity in words completely violates the subtle essence. Stop, stop! It is shameful to the ancestors, let alone incessant chatter. What benefit is there? Although it is so, things are not absolute. Let us open a path within the gate of teaching and discuss it together.'
During the Zen master's illness, Zen Master Dayang asked: 'This body is like a bubble and a phantom. The bubble and phantom will eventually dissipate. If there were no bubble and phantom, great matters could not be accomplished. If you want to accomplish great matters, recognize this bubble and phantom. How should you do it?' Zen Master Xingyang said: 'This is still a matter of this side (the phenomenal world).' Zen Master Dayang said: 'How about the matter of that side (the noumenal world)?' Zen Master Xingyang said: 'Red suns shine across the earth, no flowers are planted on the ocean floor.' Zen Master Dayang laughed and said: 'So you are so clear-headed!' Zen Master Xingyang scolded: 'I thought I had forgotten, and you are just heading towards extinction.'
Zen Master Fuyan Shencheng
While standing beside Zen Master Dayang, Zen Master Dayang said: 'There is a person whose entire body is red and festering, lying in a thicket of thorns, surrounded by flames. If you can get close to this person, you can open wide the gates and do great business; if you cannot get close, what do you rely on in ordinary times?' Zen Master Shencheng said: 'The six senses are incomplete, the seven consciousnesses are incomplete.' Zen Master Dayang said: 'Tell him to come out, I want to see him.' Zen Master Shencheng said: 'Just now there was no one else around, only I was responding to you, Venerable.' Zen Master Dayang said: 'The government does not allow a needle.' Zen Master Shencheng then bowed.
Prime Minister Li specially came up the mountain to ask: 'What is Bodhidharma's intention in coming from the West?' The Zen master pointed to the cypress tree in front of the courtyard. The Prime Minister asked three times in this way, and the Zen master answered three times in this way. The Prime Minister was delighted and composed a verse, saying: 'Appearing and disappearing in the clouds, filling the great void. Originally, the true form is without a speck of dust. Repeatedly asking about the intention of coming from the West, only pointing to the courtyard'
前柏一株。
羅浮顯如禪師
初到大陽。陽問汝是甚處人。曰益州。陽曰。此去幾里。曰五十里。陽曰。你與么來。還曾踏著么。曰不曾踏著。陽曰。汝解騰空那。曰不解騰空。陽曰。爭得到這裡。曰步步不迷方。通身無辨處。陽曰。汝得超方三昧邪。曰聖心不可得。三昧豈彰名。陽曰。如是如是。汝應信此即本體全彰。理事不二。善自護持。
白馬喜禪師
初問大陽。學人矇昧。乞指個入路。陽曰得。良久乃召師。師應諾。陽曰。與你個入路。師于言下有省。住后僧問。如何是佛法大意。師曰。善犬帶牌。
雲門運禪師
上堂。夜來雲雨散長空。月在森羅萬象中。萬象靈光無內外。當明一句若為通。不見僧問。大哥和尚云月生雲際時如何。大哥曰。三個孩兒抱花鼓莫來攔我毬門路。月生雲際。是明甚麼邊事。三個孩兒抱花鼓。擬思即隔。莫來攔我毬門路。須有出身處始得。若無出身處也似黑牛臥死水。出身一句作么生道。不勞久立。
梁山冀禪師
頌魯祖面壁曰。魯祖三昧最省力。才見僧來便面壁。若是知心達道人。不在揚眉便相悉。
芙蓉道楷禪師
謁投子于海會乃問佛祖言句。如家常茶飯。離此之外。別有為人處也無。子曰。汝道寰中天子來。
【現代漢語翻譯】 現代漢語譯本 前柏一株。
羅浮顯如禪師
初到大陽，大陽問：『你是哪裡人？』 答：『益州（今四川成都一帶）。』 大陽問：『從那裡到這裡有多少路？』 答：『五十里。』 大陽問：『你這樣走來，可曾踩著（地面）嗎？』 答：『不曾踩著。』 大陽問：『你懂得騰空嗎？』 答：『不懂得騰空。』 大陽問：『那怎麼到這裡的？』 答：『步步都沒有迷失方向，全身沒有可以分辨的地方。』 大陽問：『你得到了超方三昧（超越常規的禪定）嗎？』 答：『聖人的心不可得，三昧豈能彰顯名號？』 大陽說：『是這樣，是這樣。你應該相信這即是本體完全彰顯，理與事不二。好好守護保持。』
白馬喜禪師
初次請教大陽，（禪師說）『學人愚昧，請指一條入門的道路。』 大陽說：『可以。』 過了很久，大陽呼喚禪師，禪師應答。大陽說：『給你一條入門的道路。』 禪師在言語之下有所領悟。住持一方后，有僧人問：『如何是佛法的大意？』 禪師說：『好狗帶著牌子。』
雲門運禪師
上堂說法，（禪師說）『昨夜雲雨消散長空，月亮在森羅萬象之中。萬象靈光沒有內外之分，當要明白這一句如何貫通。』 不見僧人問：『大哥和尚，雲彩在天邊升起時如何？』 大哥說：『三個孩兒抱著花鼓，不要來阻攔我踢球的路。』 月亮在天邊升起，是明白什麼事情？三個孩兒抱著花鼓，稍微一思考就隔閡了。不要來阻攔我踢球的路，必須要有出身的地方才能領會。如果沒有出身的地方，就像黑牛臥在死水裡一樣。出身一句怎麼說？不勞煩大家久站。』
梁山冀禪師
讚頌魯祖面壁（達摩祖師面壁）說：『魯祖的三昧最省力，才見到僧人來就面壁。如果是知心達道的人，不用揚眉就互相瞭解。』
芙蓉道楷禪師
在海會拜見投子，於是問佛祖的言句，就像家常便飯一樣。除了這些之外，還有特別待人的地方嗎？投子說：『你說寰宇中的天子來了。』
【English Translation】 English version A Cypress Tree in Front.
Zen Master Xianru of Luofu Mountain
Upon first arriving at Dayang, Dayang asked: 'Where are you from?' He replied: 'Yizhou (present-day Chengdu area).' Dayang asked: 'How many miles is it from there?' He replied: 'Fifty miles.' Dayang asked: 'Coming this way, have you ever stepped on (the ground)?' He replied: 'I have never stepped on it.' Dayang asked: 'Do you understand levitation?' He replied: 'I do not understand levitation.' Dayang asked: 'Then how did you get here?' He replied: 'Step by step, I have not lost my way, and my whole body has no place to distinguish.' Dayang asked: 'Have you attained the Samadhi (state of meditative consciousness) that transcends direction?' He replied: 'The mind of a sage is unattainable, how can Samadhi manifest a name?' Dayang said: 'So it is, so it is. You should believe that this is the complete manifestation of the essence, and that principle and phenomena are not two. Take good care and maintain it.'
Zen Master Xima Xi
Upon first questioning Dayang, (the Zen master said) 'This student is ignorant, please point out a path to enter.' Dayang said: 'Okay.' After a long time, Dayang called out to the Zen master, and the Zen master responded. Dayang said: 'I will give you a path to enter.' The Zen master had an awakening upon hearing these words. After residing as abbot, a monk asked: 'What is the great meaning of the Buddha Dharma?' The Zen master said: 'A good dog wears a tag.'
Zen Master Yunmen Yun
Ascending the hall to preach, (the Zen master said) 'Last night, the clouds and rain dispersed in the vast sky, and the moon is in the myriad phenomena. The spiritual light of the myriad phenomena has no inside or outside, how should one understand this phrase?' I did not see a monk ask: 'Elder Brother Abbot, what is it like when the clouds rise at the edge of the sky?' The Elder Brother said: 'Three children holding flower drums, do not come and block my path to the ball gate.' The moon rises at the edge of the sky, what is it that is being understood? Three children holding flower drums, a slight thought creates separation. Do not come and block my path to the ball gate, one must have a place of origin to understand. If there is no place of origin, it is like a black ox lying in stagnant water. How should one speak of the phrase of origin? Do not trouble everyone to stand for long.'
Zen Master Liangshan Ji
Praising the wall-gazing of Patriarch Lu (Bodhidharma's wall-gazing): 'Patriarch Lu's Samadhi is the most effortless, as soon as he sees a monk coming, he faces the wall. If he is a kindred spirit who has attained the Way, they understand each other without even raising an eyebrow.'
Zen Master Furong Daokai
Upon visiting Touzi at Haihui, he asked about the words of the Buddha and Patriarchs, which are like everyday tea and rice. Apart from these, is there a special way to treat people? Touzi said: 'You say the Son of Heaven in the universe has come.'
還假堯舜禹湯也無。師欲進語。子以拂子摵師口曰。汝發意來。早有三十棒也。師即開悟。再拜便行。子曰。且來阇黎。師不顧。子曰。汝到不疑之地耶師即以手掩耳。
○後作典座。子曰。廚務勾當不易。師曰不敢。子曰。煮粥耶。蒸飯耶。師曰。人工淘米著火。行者煮粥蒸飯。子曰。汝作甚麼。師曰。和尚慈悲。放他閑去。
○師侍投子游菜園。子度拄杖與師。師接得便隨行。子曰。理合恁么。師曰。與和尚提鞋挈杖。也不為分外。子曰。有同行在。師曰。那一人不受教。子休去。至晚問師。早來說話未盡。師曰。請和尚舉。子曰。卯生日。戌生月。師即點燈來。子曰。汝上來下去。縱不徒然。師曰。在和尚左右。理合如此。子曰。奴兒婢子。誰家屋裡無。師曰。和尚年尊闕他不可。子曰。得恁么慇勤。師曰。報恩有分。
【頌】僧問。夜半正明。天曉不露。如何是不露底事。師曰。滿船空載月。漁父宿蘆華。
○上堂。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。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。且道成得個甚麼事。良久曰。剩栽無影樹。留與後人看。
【現代漢語翻譯】 現代漢語譯本： 還說什麼堯舜禹湯呢？（指古代的聖賢君主）
禪師想要進一步說話，趙州禪師用拂子打他的嘴說：『你剛發心來，就該打三十棒！』禪師當下開悟，再次拜謝后便要離開。趙州禪師說：『且慢，阇黎（梵語，意為親教師）。』禪師不回頭。趙州禪師說：『你到達不疑之地了嗎？』禪師立即用手摀住耳朵。
後來，這位禪師擔任典座（寺院中負責廚房事務的僧人）。趙州禪師說：『廚房事務不好做啊。』禪師說：『不敢當。』趙州禪師問：『是煮粥呢，還是蒸飯呢？』禪師說：『由人工淘米點火，行者（佛教徒）負責煮粥蒸飯。』趙州禪師問：『你做什麼呢？』禪師說：『和尚慈悲，放他們清閑。』
這位禪師侍奉投子禪師在菜園裡。投子禪師把拄杖遞給禪師，禪師接過便跟隨他行走。投子禪師說：『理應如此嗎？』禪師說：『為和尚提鞋拿杖，也不算過分。』投子禪師說：『有同行的人在。』禪師說：『哪一個人不受教？』投子禪師便停止了談話。到了晚上，投子禪師問禪師：『早晨說的話還沒有說完。』禪師說：『請和尚說。』投子禪師說：『卯日生，戌月生。』禪師立刻點燈來。投子禪師說：『你上來下去，即使不徒勞。』禪師說：『在和尚左右，理應如此。』投子禪師說：『奴才婢女，誰家沒有？』禪師說：『和尚年老，不能沒有我。』投子禪師說：『得到你這麼慇勤的照顧。』禪師說：『報恩是我的本分。』
【頌】 僧人問：『夜半正是光明的時候，天亮了反而不顯露，什麼是那不顯露的事？』禪師說：『滿船空載月，漁父宿蘆花。』
上堂說法：白天進入祇陀（梵語，意為祇樹給孤獨園，釋迦牟尼佛傳法之地）的苑林，皓月當空；夜晚登上靈鷲（山名，釋迦牟尼佛說法之地）山，太陽光芒四射。烏鴉像雪一樣白，孤雁結成群。鐵狗叫著飛上天空，泥牛爭鬥著進入大海。正當這個時候，十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）聚集在一起，彼此還有什麼分別？在古佛的道場中，祖師的門下，大家伸出一隻手，接待來往的知識（指有智慧的人）。各位仁者，且說成就了什麼事？』良久后說：『多栽種無影的樹，留給後人看。』 現代漢語譯本： 還說什麼堯舜禹湯呢？（指古代的聖賢君主）
禪師想要進一步說話，趙州禪師用拂子打他的嘴說：『你剛發心來，就該打三十棒！』禪師當下開悟，再次拜謝后便要離開。趙州禪師說：『且慢，阇黎（梵語，意為親教師）。』禪師不回頭。趙州禪師說：『你到達不疑之地了嗎？』禪師立即用手摀住耳朵。
後來，這位禪師擔任典座（寺院中負責廚房事務的僧人）。趙州禪師說：『廚房事務不好做啊。』禪師說：『不敢當。』趙州禪師問：『是煮粥呢，還是蒸飯呢？』禪師說：『由人工淘米點火，行者（佛教徒）負責煮粥蒸飯。』趙州禪師問：『你做什麼呢？』禪師說：『和尚慈悲，放他們清閑。』
這位禪師侍奉投子禪師在菜園裡。投子禪師把拄杖遞給禪師，禪師接過便跟隨他行走。投子禪師說：『理應如此嗎？』禪師說：『為和尚提鞋拿杖，也不算過分。』投子禪師說：『有同行的人在。』禪師說：『哪一個人不受教？』投子禪師便停止了談話。到了晚上，投子禪師問禪師：『早晨說的話還沒有說完。』禪師說：『請和尚說。』投子禪師說：『卯日生，戌月生。』禪師立刻點燈來。投子禪師說：『你上來下去，即使不徒勞。』禪師說：『在和尚左右，理應如此。』投子禪師說：『奴才婢女，誰家沒有？』禪師說：『和尚年老，不能沒有我。』投子禪師說：『得到你這麼慇勤的照顧。』禪師說：『報恩是我的本分。』
【頌】 僧人問：『夜半正是光明的時候，天亮了反而不顯露，什麼是那不顯露的事？』禪師說：『滿船空載月，漁父宿蘆花。』
上堂說法：白天進入祇陀（梵語，意為祇樹給孤獨園，釋迦牟尼佛傳法之地）的苑林，皓月當空；夜晚登上靈鷲（山名，釋迦牟尼佛說法之地）山，太陽光芒四射。烏鴉像雪一樣白，孤雁結成群。鐵狗叫著飛上天空，泥牛爭鬥著進入大海。正當這個時候，十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）聚集在一起，彼此還有什麼分別？在古佛的道場中，祖師的門下，大家伸出一隻手，接待來往的知識（指有智慧的人）。各位仁者，且說成就了什麼事？』良久后說：『多栽種無影的樹，留給後人看。』
【English Translation】 English version: What's the point of even mentioning Yao, Shun, Yu, or Tang? (referring to ancient sage rulers)
When the monk tried to speak further, Zen Master Zhao Zhou struck his mouth with a whisk, saying, 'You should have received thirty blows the moment you conceived the intention to come here!' The monk immediately attained enlightenment, bowed again, and prepared to leave. Zen Master Zhao Zhou said, 'Wait, Ajari (Sanskrit, meaning preceptor).' The monk did not turn back. Zen Master Zhao Zhou said, 'Have you reached the land of no doubt?' The monk immediately covered his ears.
Later, this monk served as the tenzo (the monk in charge of the kitchen in a Zen monastery). Zen Master Zhao Zhou said, 'The kitchen duties are not easy.' The monk replied, 'I dare not say so.' Zen Master Zhao Zhou asked, 'Is it boiling porridge or steaming rice?' The monk said, 'The manual labor of washing rice and lighting the fire is done by others; the gyoja (Buddhist practitioners) boil the porridge and steam the rice.' Zen Master Zhao Zhou asked, 'What do you do?' The monk said, 'The abbot is compassionate and allows them to be idle.'
This monk attended to Zen Master Touzi in the vegetable garden. Zen Master Touzi handed his staff to the monk, who took it and followed him. Zen Master Touzi said, 'Is this how it should be?' The monk said, 'To carry the abbot's shoes and staff is not beyond my duty.' Zen Master Touzi said, 'There are others walking with us.' The monk said, 'Who is not receptive to instruction?' Zen Master Touzi stopped talking. In the evening, Zen Master Touzi asked the monk, 'The words we spoke this morning are not yet finished.' The monk said, 'Please, abbot, speak.' Zen Master Touzi said, 'Born on the day of mao, born in the month of xu.' The monk immediately brought a lamp. Zen Master Touzi said, 'Your going up and down, even if not in vain.' The monk said, 'Being by the abbot's side, it is only right.' Zen Master Touzi said, 'Slaves and maids, which household does not have them?' The monk said, 'The abbot is old and cannot do without me.' Zen Master Touzi said, 'To receive such diligent care.' The monk said, 'It is my duty to repay your kindness.'
[Verse] A monk asked, 'In the middle of the night, it is perfectly bright; at dawn, it is not revealed. What is that which is not revealed?' The monk replied, 'A boat fully loaded with emptiness, a fisherman sleeps among the reeds.'
Ascending the Dharma platform: 'During the day, entering the garden of Jetavana (Sanskrit, meaning Jeta Grove, a place where Shakyamuni Buddha taught), the bright moon is in the sky; at night, ascending Mount Gridhrakuta (a mountain where Shakyamuni Buddha taught), the sun overflows the eyes. Crows are like snow, solitary geese form flocks. Iron dogs bark and soar into the sky, mud oxen fight and enter the sea. At just such a time, the ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, and down) gather together, what distinction is there between self and other? In the ancient Buddha's place of practice, under the ancestral teachers, everyone extends a hand to receive the visiting kalyanamitra (Sanskrit, meaning spiritual friend). Virtuous ones, what is accomplished?' After a long pause, he said, 'Plant more shadowless trees, leave them for future generations to see.'
○上堂。喚作一句。已是埋沒宗風。曲為今時。通途消耗。所以借功明位。用在體處。借位明功。體在用處。若也體用雙明。如門扇兩開。不得向兩扇上著意。不見新豐老子道。峰巒秀異。鶴不停機。靈木迢然。鳳無依倚。直得功成不處電火難追。擬議之間。長途萬里。
○上堂。臘月三十日已前即不問。臘月三十日事作么生。諸仁者。到這裡。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。若也盡得今時。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。閻羅老子也不奈他何。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。
○上堂。鐘鼓喧喧報未聞。一聲驚起夢中人。圓常靜應無餘事。誰道觀音別有門。良久曰。還會么。休問補陀巖上客。鶯聲啼斷海山云。
【頌】上堂。法身者。理妙言玄。頓超終始之患。諸仁者。莫是幻身外。別有法身么。莫即幻身。便是法身么。若也恁么會去。儘是依他作解。矇昧兩岐。法眼未得通明。不見僧問夾山。如何是法身。山云。法身無相。如何是法眼。山云。法眼無瑕。所以道吾云。未有師在。
【現代漢語翻譯】 現代漢語譯本 ○上堂（禪宗術語，指禪師登上法座說法）。如果說出一個『句』（禪宗術語，指開示、話頭），就已經埋沒了宗風（禪宗的宗旨和風格）。權且爲了適應現在的時機，普遍地消耗（精力）。所以要藉助功（修行）來彰顯位（證悟的境界），功用體現在本體（真如自性）之處；藉助位來彰顯功，本體就體現在功用之處。如果本體和功用都能明白，就像門扇兩扇都打開一樣。不要在兩扇門上用心思。沒見到新豐老子（不知名禪師）說：『峰巒秀麗奇異，仙鶴都不停歇；靈木高遠挺拔，鳳凰無所依傍。』直接達到功成而不居留的境界，像閃電一樣難以追逐。稍微一擬議，就相隔長途萬里。 ○上堂。臘月三十日（指一年最後一天）以前的事情暫且不問。臘月三十日的事情該怎麼辦？各位仁者，到了這個時候，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，我（山僧，謙稱）也幫不了你，閻羅王也幫不了你。必須完全捨棄現在的一切。如果能完全捨棄現在的一切，佛也拿他沒辦法，法也拿他沒辦法，祖師也拿他沒辦法，天下的老和尚也拿他沒辦法，我（山僧）也拿他沒辦法，閻羅王也拿他沒辦法。各位，你們說，如何是完全捨棄現在的道理？明白嗎？明年還有新的枝條生長，惱亂春風終究不會停止。 ○上堂。鐘鼓喧鬧地響著，（我）還沒有聽到，一聲（開示）驚醒了夢中人。圓滿常住，寂靜相應，沒有其他的事情。誰說觀音（Avalokiteśvara）有另外的門徑？良久（停頓）后說：明白了嗎？不要問普陀巖（觀音道場）上的客人，黃鶯的啼叫聲已經斷絕了海上的云。 【頌】上堂。法身（Dharmakāya）啊，道理精妙，言語玄奧，頓然超越了終始的憂患。各位仁者，莫非在幻身之外，另有法身嗎？莫非這幻身，就是法身嗎？如果這樣理解，都是依傍他人來解釋，矇昧于兩種歧途，法眼（Dharmacakṣus）未能通達明亮。沒見到僧人問夾山（禪師名）：『如何是法身？』夾山說：『法身無相。』『如何是法眼？』夾山說：『法眼無瑕。』所以道吾（禪師名）說：『還沒有老師在（指未開悟）。』
【English Translation】 English version ○(Entering the Hall). To call it a 'phrase' (a Chan term, referring to an instruction or topic) is already burying the spirit of the school (the essence and style of Chan Buddhism). It's a temporary measure for the present time, a common dissipation (of energy). Therefore, we borrow merit (practice) to illuminate position (the state of enlightenment), using it in the essence (true nature, suchness); we borrow position to illuminate merit, the essence is in the use. If both essence and use are clear, it's like two doors opening. Don't focus on the two doors. Haven't you seen what the Old Man of Xinfeng (an unknown Chan master) said: 'The peaks are beautiful and extraordinary, the crane does not stop; the spiritual tree is tall and upright, the phoenix has nothing to rely on.' Directly reaching the state of accomplishing merit without dwelling on it, it's as difficult to chase as lightning. With the slightest deliberation, you are separated by a long journey of ten thousand miles. ○(Entering the Hall). I won't ask about what happened before the thirtieth day of the twelfth month (the last day of the year). What about the thirtieth day of the twelfth month? Dear friends, at this point, the Buddha cannot help you, the Dharma cannot help you, the Patriarchs cannot help you, all the old monks in the world cannot help you, I (the mountain monk, a humble term) cannot help you, King Yama cannot help you. You must completely abandon everything of the present. If you can completely abandon everything of the present, the Buddha can do nothing to him, the Dharma can do nothing to him, the Patriarchs can do nothing to him, all the old monks in the world can do nothing to him, I (the mountain monk) can do nothing to him, King Yama can do nothing to him. Everyone, tell me, what is the principle of completely abandoning the present? Do you understand? Next year there will be new branches growing, disturbing the spring breeze will never stop. ○(Entering the Hall). The bells and drums are ringing noisily, (I) haven't heard it yet, a sound (instruction) awakens the person in the dream. Perfect and constant, responding silently, there is nothing else. Who says Avalokiteśvara (Guanyin) has another path? After a long pause, he said: Do you understand? Don't ask the guest on Mount Putuo (Avalokiteśvara's sacred place), the oriole's song has broken the clouds over the sea. [Verse] (Entering the Hall). The Dharmakāya (Dharma body), the principle is subtle, the words are profound, suddenly transcending the worries of beginning and end. Dear friends, is there a Dharmakāya (Dharmakāya) other than the illusory body? Is this illusory body the Dharmakāya? If you understand it this way, you are all relying on others for interpretation, confused by two paths, the Dharma Eye (Dharmacakṣus) has not become clear and bright. Haven't you seen a monk ask Jiashan (a Chan master): 'What is the Dharmakāya?' Jiashan said: 'The Dharmakāya is without form.' 'What is the Dharma Eye?' Jiashan said: 'The Dharma Eye is without flaw.' Therefore, Daowu (a Chan master) said: 'There is no teacher yet (referring to not being enlightened).'
忽有人問老僧如何是法身。羊便干處臥。如何是法眼。驢便濕處尿。更有人問作么生是法身。買帽相頭。作么生是法眼。坑坎堆阜。若點檢將來。夾山祇是學處不玄。如流俗閨合里物。不能捨得。致使情關固閉。識鎖難開。老僧今日。若不當揚顯示。後學何以知歸。勸汝諸人。不用求真。唯須息見。諸見若盡。昏霧不生。自然智鑒洞明。更無他物。諸人還會么。良久云。珠中有火君須信。休向天邊問太陽【增收】。
【頌】僧問。師唱誰家曲。宗風嗣阿誰。師曰。金鳳夜棲無影樹。峰巒才露海云遮【增收】(又示眾一篇見緇門)。
大洪恩禪師
上堂。拈起拄杖曰。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。少林倒行此令去也。擊禪床一下。
○僧問。三玄三要即不問。五位君臣事若何。師曰。非公境界。曰恁么則石人拊掌。木女呵呵。師曰。杓卜聽虛聲。熟睡饒譫語。曰若不上來伸此問。焉能得見少林機。師曰。放過即不可。隨後便打。師嘗設百問以問學者。其略曰。假使百千劫。所作業不忘。為甚麼一稱南無佛。罪滅河沙劫。又作此○相曰。森羅萬象。總在其中。具眼禪人。試請甄別(張無盡書問三教
【現代漢語翻譯】 現代漢語譯本： 忽然有人問老僧什麼是法身（Dharmakaya，佛的法性之身）。老僧回答說：『羊在乾燥的地方睡覺。』又問什麼是法眼（Dharmacaksu，能洞察真理的智慧之眼）。老僧回答說：『驢在潮濕的地方撒尿。』又有人問什麼是法身。老僧回答說：『買帽子的人要量頭。』又問什麼是法眼。老僧回答說：『坑坑洼洼，堆堆小丘。』如果仔細檢查這些話，就會發現夾山（一位禪師）只是學的地方不夠玄妙，就像世俗人家閨房裡的東西，不能捨棄，以致於情慾的關卡牢固關閉，認識的鎖難以打開。老僧今天如果不公開地揭示出來，後來的學人怎麼知道歸宿呢？勸你們各位，不用向外尋求真理，只需要停止各種見解。各種見解如果都消失了，昏暗的迷霧就不會產生，自然的智慧明鏡就會洞徹明亮，再也沒有其他東西了。各位明白了嗎？』老僧停頓了很久，然後說：『珠子中有火，你們一定要相信，不要向天邊詢問太陽在哪裡。』【增收】
【頌】僧人問：『和尚您唱的是誰家的曲子？您的宗風傳承自哪位祖師？』老僧回答說：『金色的鳳凰夜晚棲息在沒有影子的樹上，山峰才剛露出，就被海上的雲彩遮蓋住了。』【增收】（又一篇開示見於《緇門》）。
大洪恩禪師
上堂時，禪師拿起拄杖說：『從前德山（德山宣鑒禪師）和臨濟（臨濟義玄禪師），信手拈來，就能截斷十方，像峭壁一樣聳立千仞，使得冰河沸騰，枯木開花。各位如果善於橫擔豎夯，就可以遍問各方。如果不是這樣，少林（指禪宗）就要倒行此令了。』禪師敲了一下禪床。
有僧人問：『三玄三要（禪宗的教學方法）暫且不問，五位君臣（禪宗用來闡釋本體與現象關係的五種位次）的事情怎麼樣呢？』禪師回答說：『這不是你的境界。』僧人說：『這樣說來，就是石人拍手，木女呵呵了。』禪師說：『用瓢占卜只能聽到虛假的聲音，熟睡的人容易說胡話。』僧人說：『如果不是上來提出這個問題，怎麼能見到少林的機鋒呢？』禪師說：『放過你是不可以的，隨後就要打。』禪師曾經設定一百個問題來問學者，其中大概有：『假使經過百千劫，所造的業都不會忘記，為什麼只要唸一聲南無佛（皈依佛），就能消滅像恒河沙一樣多的劫數的罪業？』禪師又畫了一個圓相（象徵圓滿的符號）說：『森羅萬象，總都在其中。有眼力的禪人，請試著辨別。』（張無盡書問三教）
【English Translation】 English version: Suddenly, someone asked the old monk, 'What is Dharmakaya (法身, the Dharma body of the Buddha)?' The old monk replied, 'A sheep sleeps in a dry place.' Then asked, 'What is Dharmacaksu (法眼, the wisdom eye that can see the truth)?' The old monk replied, 'A donkey urinates in a wet place.' Someone else asked, 'What is Dharmakaya?' The old monk replied, 'The one who buys a hat measures the head.' Then asked, 'What is Dharmacaksu?' The old monk replied, 'Pits and mounds.' If you examine these words carefully, you will find that Jiashan (夾山, a Chan master) just didn't learn profoundly enough. It's like things in a secular family's boudoir, which cannot be abandoned, causing the gate of emotions to be firmly closed and the lock of knowledge difficult to open. If the old monk doesn't reveal it publicly today, how will later learners know where to return? I advise you all, don't seek truth externally, just stop all views. If all views disappear, dark mists will not arise, and natural wisdom will shine brightly, and there will be nothing else. Do you all understand?' The old monk paused for a long time, then said, 'You must believe that there is fire in the pearl, don't ask the sun where it is in the sky.' [Increased Collection]
[Verse] A monk asked, 'Whose tune are you singing, Master? Whose lineage of Zen are you inheriting?' The Master replied, 'The golden phoenix perches at night on a shadowless tree, the peaks have just emerged, and are covered by sea clouds.' [Increased Collection] (Another instruction is found in 'Zimen').
Chan Master DAHongEn
In the Dharma Hall, the Chan master picked up his staff and said, 'In the past, Deshan (德山宣鑒禪師, Deshan Xuanjian) and Linji (臨濟義玄禪師, Linji Yixuan), could pick it up at will and cut off the ten directions, standing like a cliff of a thousand feet, causing the ice river to boil and the dead trees to bloom. If you are good at carrying it horizontally and pounding it vertically, you can ask all directions. If not, Shaolin (少林, referring to Chan Buddhism) will reverse this order.' The Chan master struck the Zen bed once.
A monk asked, 'I won't ask about the Three Mysteries and Three Essentials (三玄三要, teaching methods of Chan Buddhism), how about the Five Ranks of Sovereign and Minister (五位君臣, five positions used in Chan Buddhism to explain the relationship between essence and phenomena)?' The Chan master replied, 'This is not your realm.' The monk said, 'In that case, the stone man claps his hands, and the wooden woman laughs.' The Chan master said, 'Divination with a ladle only hears false sounds, and a sleeping person is prone to talking nonsense.' The monk said, 'If I didn't come up to ask this question, how could I see the sharp wit of Shaolin?' The Chan master said, 'It is not permissible to let you go, I will hit you immediately.' The Chan master once set up a hundred questions to ask scholars, among which were: 'Even if after hundreds of thousands of kalpas (劫, eons), the karma created will not be forgotten, why can one extinguish sins as numerous as the sands of the Ganges by reciting Namo Buddha (南無佛, Homage to Buddha) once?' The Chan master also drew a circle (○, symbolizing completeness) and said, 'All phenomena are within it. Chan practitioners with eyes, please try to discern.' (Zhang Wujin's letter asked about the three teachings)
大要。師答甚詳。不備錄)。
洞山云禪師
上堂。秋風卷地。夜雨翻空。可中別有清涼。個里更無熱惱。是誰活計。到者方知。才落見聞。即居途路。且道到家后如何。任運獨行無伴侶。不居正位不居偏。
福應文禪師
上堂。明明百草頭。明明祖師意。直下便承當。錯認弓為矢。惺惺底。筑著磕著。懵懂底。和泥合水。龜毛拂。逼塞虛空。兔角杖。撐天拄地。日射珊瑚林。知心能幾幾。擊禪床下座。
丹霞子淳禪師
上堂。乾坤之內。宇宙之間。中有一寶秘在形山。肇法師恁么道。祇解指蹤話跡。且不能拈示於人。丹霞今日。擘開宇宙。打破形山。為諸人拈出。具眼者辨取。以拄杖卓一下曰。還見么鷺鷥立雪非同色。明月蘆華不似他。
○上堂。舉德山示眾曰。我宗無語句。實無一法與人。德山恁么說話。可謂是祇知入草求人。不覺通身泥水。子細觀來。祇具一隻眼。若是丹霞則不然。我宗有語句。金刀剪不開。深深玄妙旨。玉女夜懷胎。
○上堂。亭亭日午猶虧半。寂寂三更尚未圓。六戶不曾知暖意。往來常在月明前。
○僧問。牛頭未見四祖時如何。師曰。金菊昨開蜂兢采。曰見后如何。師曰。苗枯花謝了無依。
凈因枯木成禪師(嘉興崇德
【現代漢語翻譯】 現代漢語譯本 大要。師答甚詳。（此處省略，不一一記錄）。
洞山云禪師
上堂開示：秋風席捲大地，夜雨傾盆而下。在這其中另有一番清涼，這裡更是沒有熱惱。這是誰的活計？到達這個境界的人才能知道。一旦落在見聞覺知上，就還在路途之中。那麼，到達家之後又如何呢？隨順自然獨自前行沒有伴侶，不居於正位，也不居於偏位。
福應文禪師
上堂開示：明明朗朗的百草頭上，明明朗朗的是祖師的意旨。當下就承擔起來，卻錯誤地把弓當成了箭。那些聰明的，一碰就著；那些懵懂的，和泥合水。龜毛做的拂塵，堵塞虛空；兔角做的枴杖，撐天拄地。陽光照耀著珊瑚林，知心的人能有幾個？說完便敲擊禪床，走下禪座。
丹霞子淳禪師
上堂開示：在天地之內，宇宙之間，其中有一件寶貝隱藏在形山（指人的身體）。肇法師這樣說，只是解釋了軌跡和事蹟，卻不能為人們指明。丹霞我今天，劈開宇宙，打破形山，為各位拈出這件寶貝，有眼力的人辨認一下。用拄杖敲擊一下說：還看見了嗎？鷺鷥站在雪中，顏色並非相同；明月下的蘆花，也不像其他事物。
○上堂開示：引用德山禪師的開示說：『我宗門沒有語句，實際上沒有一法可以給人。』德山這樣說話，可以說是隻知道在草叢中找人，不覺得全身都是泥水。仔細看來，只具備一隻眼。如果是丹霞我就不是這樣，我宗門有語句，金刀也剪不開，深深的玄妙旨意，就像玉女夜裡懷胎一樣。
○上堂開示：正午時分，太陽還虧缺一半；寂靜的三更半夜，月亮還未圓滿。六根門戶不曾知道溫暖的意味，（修行人）往來常常在月亮照耀之前。
○有僧人問：牛頭禪師未見四祖道信（580-651）時如何？禪師回答說：金色的菊花昨天才開，蜜蜂爭相採蜜。僧人又問：見四祖之後又如何？禪師回答說：花凋謝，苗枯萎，了無依靠。
凈因枯木成禪師（嘉興崇德）
【English Translation】 English version The essentials. The Master answered in great detail. (Not recorded in full here).
Zen Master Yun of Dongshan
Ascending the hall: The autumn wind sweeps the ground, the night rain pours down. Within this, there is a special coolness; here, there is no vexation. Whose livelihood is this? Only those who arrive know. As soon as one falls into seeing and hearing, one is still on the road. Then, how is it after arriving home? Following one's fate, walking alone without companions, not dwelling in the proper position, nor dwelling in the biased position.
Zen Master Wen of Fuying
Ascending the hall: Clearly, on the heads of the myriad grasses; clearly, the meaning of the Patriarchs. Directly take it up, but mistakenly recognize the bow as the arrow. Those who are alert, are ignited by a touch; those who are ignorant, mix mud and water. The whisk made of tortoise hair, obstructs and fills the void; the staff made of rabbit horn, supports the sky and props up the earth. The sun shines on the coral forest, how many are those who truly understand? He struck the Zen platform and descended from his seat.
Zen Master Zichun of Danxia
Ascending the hall: Within heaven and earth, between the cosmos, there is a treasure hidden in Mount Xing (referring to the human body). Dharma Master Zhao said this, only explaining the traces and events, but unable to point it out to people. Today, I, Danxia, split open the cosmos, break apart Mount Xing, and present this treasure to everyone. Those with eyes, discern it. He struck once with his staff and said: Do you see? The egret standing in the snow is not the same color; the reed flowers under the bright moon are unlike other things.
○ Ascending the hall: Quoting Zen Master Deshan's instruction to the assembly: 'My school has no words, in reality, there is not a single dharma to give to people.' Deshan's words can be said to only know how to seek people in the grass, unaware that his whole body is covered in mud. Upon closer inspection, he only possesses one eye. If it were me, Danxia, it would not be like this. My school has words, which cannot be cut open by a golden knife; the deep and profound meaning, is like a jade maiden conceiving in the night.
○ Ascending the hall: At noon, the sun is still half-deficient; in the silent midnight, the moon is not yet full. The six sense-gates have never known the meaning of warmth; (practitioners) come and go, always before the moon shines.
○ A monk asked: How was Niu-tou (594-657) before he saw the Fourth Patriarch Daoxin (580-651)? The Master said: The golden chrysanthemums just bloomed yesterday, and the bees are competing to gather honey. The monk asked again: How was he after seeing the Fourth Patriarch? The Master said: The sprouts wither, the flowers fade, and there is nothing to rely on.
Zen Master Kumu Cheng of Jingyin (Chongde, Jiaxing)
人也)
上堂。燈籠忽爾笑咍咍。如何露柱亦懷胎。天明生得白頭女。至今遊蕩不歸來。這冤家。好歸來。黃華與翠竹。早晚為誰栽。
○上堂。知有佛祖向上事。方有說話分。諸禪德。且道那個是佛祖向上事。有個人家兒女。六根不具。七識不全。是大闡提。無佛種性。逢佛殺佛。逢祖殺祖。天堂收不得。地獄攝無門。大眾還識此人么。良久曰。對面不仙陀。睡多饒𥧌語。
寶峰照禪師
上堂。古佛道。我初成正覺。親見大地眾生。悉皆成正覺。後來又道。深固幽遠。無人能到。㘞。沒見識漢。好龍頭蛇尾。便下座。
○上堂。過去諸佛。已入涅槃了也。汝等諸人。不應追念。未來諸佛未出於世。汝等諸人。不要妄想。正當今日。你是何人。參。
○上堂。本自不生。今亦無滅。是死不得底樣子當處出生。隨處滅盡。是活生受底規模。大丈夫漢。直須處生死流。臥荊棘林。俯仰屈伸。隨機施設。能如是也。無量方便。莊嚴三昧。大解脫門。蕩然頓開。其或未然。無量煩惱。一切塵勞。嶽立面前。塞卻去路。
○上堂。古人道。墮肢體。黜聰明。離形去智。同於大道。正當恁么時。且道是甚麼人。刪詩書。定禮樂。還委悉么。禮云禮云。玉帛云乎哉。樂云樂云。鐘鼓云乎
【現代漢語翻譯】 現代漢語譯本 （人也）
上堂說法。燈籠忽然笑了起來，發出『咍咍』的聲音。怎麼連露柱（一種石柱）也懷了胎？天亮後生下一個白頭髮的女兒，至今還在外面遊蕩不回來。這個冤家，最好還是回來吧。黃華（菊花）與翠竹，早晚是為誰栽種呢？
○上堂說法。知道有佛祖之上的事情，才會有說話的份。各位禪德，請問什麼是佛祖之上的事情？有一個人家裡的兒女，六根（眼、耳、鼻、舌、身、意）不全，七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）也不完整，是大闡提（斷善根的人），沒有佛的種性，遇到佛就殺佛，遇到祖師就殺祖師，天堂不收留，地獄也無門可入。大家認識這個人嗎？良久后說，『對面不相識，睡多了胡說八道。』
寶峰照禪師
上堂說法。古佛說，『我最初成正覺（覺悟）時，親眼見到大地上的眾生，全部都已成正覺。』後來又說，『深奧堅固幽遠，沒有人能夠到達。』呸！沒見識的傢伙，真是虎頭蛇尾。』說完便下座。
○上堂說法。過去的諸佛，已經進入涅槃（寂滅）了。你們這些人，不應該追念。未來的諸佛還沒有出現於世，你們這些人，不要妄想。正當今日，你是何人？參（參悟）！
○上堂說法。本來就不生，現在也沒有滅，這是死不了的樣子。當處出生，隨處滅盡，這是活生生的受用。大丈夫漢，就應當處在生死流中，臥在荊棘林里，或俯或仰，或屈或伸，隨機應變，施設方便。能夠這樣，無量的方便，莊嚴三昧（正定），大解脫門，就會豁然頓開。如果不能這樣，無量的煩惱，一切的塵勞，就會像山嶽一樣立在面前，堵塞去路。
○上堂說法。古人說，『砍斷肢體，拋棄聰明，離開形體，去除智慧，與大道相同。』正在這個時候，請問是什麼人？刪減詩書，制定禮樂，還明白嗎？禮的意義在於什麼？難道僅僅在於玉帛嗎？樂的意義在於什麼？難道僅僅在於鐘鼓嗎？
【English Translation】 English version (A person)
Ascending the hall. The lantern suddenly laughed 'Hai Hai'. How can even the dew pillar be pregnant? A white-haired daughter was born at dawn, and she still wanders and does not return. This troublemaker, it's best to come back. For whom are the yellow flowers (chrysanthemums) and green bamboos planted sooner or later?
○ Ascending the hall. Knowing that there are things beyond the Buddhas and Patriarchs, then there is a share in speaking. All you Chan practitioners, what is the matter beyond the Buddhas and Patriarchs? There is a child in a family, whose six senses (eyes, ears, nose, tongue, body, mind) are incomplete, and whose seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness) are not complete either. They are a great icchantika (one who has severed their roots of goodness), without the Buddha-nature. When encountering a Buddha, they kill the Buddha; when encountering a Patriarch, they kill the Patriarch. Heaven cannot accept them, and hell has no door to receive them. Does everyone recognize this person? After a long pause, he said, 'Not recognizing each other face to face, talking nonsense after sleeping too much.'
Chan Master Zhao of Baofeng
Ascending the hall. The ancient Buddha said, 'When I first attained perfect enlightenment (samyak-sambodhi), I personally saw that all sentient beings on the great earth had already attained perfect enlightenment.' Later, he also said, 'Profound, firm, secluded, and distant, no one can reach it.' Bah! Ignorant fellows, truly a dragon's head and a snake's tail.' Then he descended from the seat.
○ Ascending the hall. The Buddhas of the past have already entered Nirvana (extinction). You all should not pursue and remember them. The Buddhas of the future have not yet appeared in the world. You all should not engage in delusion. At this very moment, who are you? Investigate (Chan practice)!
○ Ascending the hall. Originally not born, now also without extinction, this is the appearance of not being able to die. At the very place of birth, everywhere extinguished, this is the living experience of receiving. A great hero should be in the stream of birth and death, lying in the thorny forest, bowing or raising, bending or stretching, adapting to circumstances, and applying expedient means. If one can be like this, then immeasurable expedient means, the adornment of samadhi (right concentration), and the great gate of liberation will suddenly open wide. If not, then immeasurable afflictions and all defilements will stand like mountains before you, blocking the path.
○ Ascending the hall. The ancients said, 'Cut off limbs, discard intelligence, leave form, remove wisdom, and be the same as the Great Way.' At this very moment, who is it? Deleting the Book of Songs, establishing rites and music, do you still understand? What is the meaning of rites? Is it merely about jade and silk? What is the meaning of music? Is it merely about bells and drums?
哉。
○雪下僧問。祖師西來即不問。時節因緣事若何。師曰。一片兩片三四片。落在眼中猶不薦。
石門易禪師
上堂。十方同聚會。個個學無為。此是選佛場。心空及第歸。大眾。祇如聞見覺知。未嘗有間。作么生說個心空底道理。莫是見而不見。聞而不聞。為之心空耶。錯。莫是忘機息慮萬法俱捐。銷能所以入玄宗。泯性相而歸法界。為之心空耶。錯。恁么也不得。不恁么也不得。恁么不恁么總不得。未審畢竟作么生。還會么。良久曰。若實無為無不為。天堂地獄常相隨。三尺杖子攪黃河。八臂那吒冷眼覷。無眼魚龍盡奔走。捉得循河三腳龜。脫取殼鐵錐錐。吉兇之兆便分輝。借問東村白頭老。吉兇未兆若如何。休休休。古往今來春復秋。白日騰騰隨分過。更嫌何處不風流。咄。
天寧誧禪師
初住韶山。上堂。韶山近日沒巴鼻。眼裡聞聲鼻嘗味。有時一覺到天明。不在床上不落地。大眾。且道在甚麼處。諸人於斯下得一轉語。非唯救得韶山。亦乃不孤行腳。其或未然。三級浪高魚化龍。癡人猶戽夜塘水。
○僧問。如何是君。師曰。宇宙無雙日。乾坤祇一人。曰如何是臣。師曰。德分明主化。道契物情機。曰如何是臣向君。師曰。赤心歸舜日。盡節報堯天。曰如何是君
【現代漢語翻譯】 哉。
○雪下僧問：『祖師西來（Bodhidharma's arrival from the West）即不問，時節因緣事若何？』師曰：『一片兩片三四片，落在眼中猶不薦。』
石門易禪師
上堂：『十方同聚會，個個學無為。此是選佛場，心空及第歸。』大眾，祇如聞見覺知，未嘗有間，作么生說個心空底道理？莫是見而不見，聞而不聞，為之心空耶？錯。莫是忘機息慮萬法俱捐，銷能所以入玄宗，泯性相而歸法界，為之心空耶？錯。恁么也不得，不恁么也不得，恁么不恁么總不得。未審畢竟作么生？還會么？良久曰：『若實無為無不為，天堂地獄常相隨。三尺杖子攪黃河，八臂那吒冷眼覷。無眼魚龍盡奔走，捉得循河三腳龜。脫取殼鐵錐錐，吉兇之兆便分輝。借問東村白頭老，吉兇未兆若如何？休休休，古往今來春復秋。白日騰騰隨分過，更嫌何處不風流。』咄。
天寧誧禪師
初住韶山，上堂：『韶山近日沒巴鼻，眼裡聞聲鼻嘗味。有時一覺到天明，不在床上不落地。』大眾，且道在甚麼處？諸人於斯下得一轉語，非唯救得韶山，亦乃不孤行腳。其或未然，三級浪高魚化龍，癡人猶戽夜塘水。
○僧問：『如何是君？』師曰：『宇宙無雙日，乾坤祇一人。』曰：『如何是臣？』師曰：『德分明主化，道契物情機。』曰：『如何是臣向君？』師曰：『赤心歸舜日（舜帝時期），盡節報堯天（堯帝時期）。』曰：『如何是君
【English Translation】 End.
○ A monk asked Xuexia: 'I won't ask about Bodhidharma's arrival from the West (祖師西來). What about the matter of timely conditions?' The Master said, 'One piece, two pieces, three or four pieces, falling into the eyes, yet unrecognized.'
Zen Master Yi of Shimen
Ascending the hall: 'The ten directions gather together, each one learning non-action. This is the selection ground for Buddhas; an empty mind returns with honors.' Great assembly, just like hearing, seeing, and knowing, never having any separation, how do you speak of the principle of an empty mind? Is it seeing without seeing, hearing without hearing, that is called an empty mind? Wrong. Is it forgetting scheming and ceasing deliberation, abandoning all dharmas, eliminating ability and reason to enter the profound sect, obliterating nature and appearance to return to the Dharma realm, that is called an empty mind? Wrong. Like this is not acceptable, not like this is not acceptable, like this or not like this is all unacceptable. I wonder, after all, what is it? Do you understand? After a long while, he said: 'If truly non-action is without non-action, heaven and hell constantly follow each other. A three-foot staff stirs the Yellow River, eight-armed Nata coldly watches. Fish and dragons without eyes all flee, catching a three-legged turtle along the river. Taking off its shell, iron awl pierces, omens of good and bad then shine brightly. May I ask the white-haired old man of the east village, if omens of good and bad have not yet appeared, what is it like? Hush, hush, hush, from ancient times to the present, spring returns to autumn. The bright sun passes by according to its share, why complain that any place is not romantic?' He shouts 'Doh!'
Zen Master Bu of Tianning
First residing at Shaoshan, ascending the hall: 'Shaoshan has recently lost its handle, the eyes hear sounds, the nose tastes flavors. Sometimes waking up until dawn, not on the bed, not on the ground.' Great assembly, tell me, where is it? If you all can give a turning word here, not only will you save Shaoshan, but you will also not walk alone. If not, three levels of waves are high, fish transform into dragons, foolish people still bail out water from the night pond.
○ A monk asked: 'What is the sovereign?' The Master said: 'The universe has no double sun, heaven and earth have only one person.' The monk asked: 'What is the minister?' The Master said: 'Virtue distinguishes the ruler's transformation, the Way accords with the feelings of things.' The monk asked: 'What is the minister towards the sovereign?' The Master said: 'A sincere heart returns to the sun of Shun (Shun Emperor's reign, approximately 22nd century BC), fulfilling loyalty to repay the heaven of Yao (Yao Emperor's reign, approximately 23rd century BC).' The monk asked: 'What is the sovereign
視臣。師曰。玄眸凝不瞬。妙體鑒旁求。曰如何是君臣道合。師曰。帳符尊賤隔。潛信往來通。
天寧璉禪師
上堂。清虛之理。佛祖同歸。畢竟無身。聖凡一體。理則如是。滿目森羅。事作么生。纖塵絕除。渠儂有眼。豈在旁窺。官不容針。私通車馬。若到恁么田地。始可隨機受用。信手拈來。妙應無方。當風玄路。直得金針錦縫。線腳不彰。玉殿寶階。朱簾未卷。正當此時。且道是甚麼人境界。古渡秋風寒䬃䬃。蘆華紅蓼滿江灣。
梅山己禪師
僧問。如何是法身邊事。師曰。枯木糝花不犯春。曰如何是法身向上事。師曰石女不妝眉。
普賢秀禪師
僧問。如何是正中偏。師曰。龍吟初夜后。虎嘯五更前。曰如何是偏中正。師曰。輕煙籠皓月。薄霧鎖寒巖。曰如何是正中來。師曰。松瘁何曾老。花開滿未萌。曰如何是兼中至。師曰。猿啼音莫辨。鶴唳響難明。曰如何是兼中到。師曰。撥開云外路。脫去月明前。
鹿門燈禪師
謁芙蓉。蓉問曰。如何是空劫已前自己。師于言下。心跡泯然。從容進曰。靈然一句超群像。迥出三乘不假修。蓉撫而印之。
資聖南禪師
聖節上堂。顧視左右曰。諸人還知么。夜明簾外之主。萬化不渝。琉璃殿上之尊。四
臣不昧。端拱而治。不令而行。壽逾百億須彌。化洽大千沙界。且道正恁么時如何行履。野老不知黃屋貴。六街慵聽靜鞭聲。
洞山微禪師
上堂。日暖風和柳眼青。冰消魚躍浪花生。當鋒妙得空王印。半夜崑崙戴雪行。
太傅高世則居士
初參芙蓉。求指心要。蓉令去其所重。扣己而參。一日忽造微。密呈偈曰。懸崖撒手任縱橫。大地虛空自坦平。照壑輝巖不借月。庵頭別有一簾明。
大洪守遂禪師
上堂。召大眾。一拳拳倒黃鶴樓。一踏踏翻鸚鵡洲。慣向高樓驟玉馬。曾於急水打金毬。然雖恁么。爭奈有五色絲絳繫手腳。三鑐金鎖鎖咽喉。直饒錘碎金鎖。割斷絲絳。須知更有一重礙汝在。且道如何是那一重。還會么。善吉維摩談不到。目連鹙子看如盲。
長蘆真歇清了禪師
扣丹霞之室。霞問。如何是空劫已前自己。師擬對。霞曰。你鬧在。且去。一日登缽盂峰。豁然契悟。徑歸侍立。霞掌曰。將謂你知有。師欣然拜之。翌日霞上堂曰。日照孤峰翠。月臨溪水寒。祖師玄妙訣。莫向寸心安。便下座。師直前曰。今日昇座。更瞞某不得也。霞曰。你試舉我今日昇座看。師良久。霞曰。將謂你瞥地。師便出。
○上堂。我于先師一掌下。伎倆俱盡。覓個開口
【現代漢語翻譯】 現代漢語譯本： 臣不昧（人名）。在位時垂拱而治，不用命令百姓也能遵行。壽命超過百億個須彌山（佛教用語，極高的山），教化普及到大千沙界（佛教用語，極廣闊的世界）。那麼請問，正在這個時候，如何行動呢？鄉野老翁不知道坐著華麗車子的貴人是誰，熱鬧的街市也懶得去聽那安靜的鞭子的聲音。 洞山微禪師 上堂說法：陽光溫暖，微風和煦，柳樹抽出嫩綠的枝條。冰雪消融，魚兒跳躍，水面泛起波浪。在交鋒時巧妙地領悟了空王（佛教用語，佛的別稱）的印記，半夜裡像崑崙山（山名）一樣頂著積雪前行。 太傅高世則居士 最初參拜芙蓉禪師，請求指點修心的要領。芙蓉禪師讓他放下最看重的東西，反過來審視自己。一天，高世則忽然領悟了其中的奧妙，秘密地呈上一首偈語說：『在懸崖邊撒開手，任憑自己縱橫馳騁，廣闊的大地和虛空自然平坦開闊。照亮山谷和巖石的光輝不需要藉助月亮，我的茅庵里另有一扇明亮的窗戶。』 大洪守遂禪師 上堂說法：召集大眾。『一拳就能打倒黃鶴樓（地名），一腳就能踏翻鸚鵡洲（地名）。習慣於在高樓上飛馳駿馬，曾經在湍急的水流中擊打金球。』雖然是這樣，無奈還有五彩絲帶束縛著手腳，三重金鎖鎖住咽喉。即使能夠錘碎金鎖，割斷絲帶，要知道還有一層障礙阻礙著你。那麼請問，什麼是那一重障礙？你們能明白嗎？即使是善吉（人名，須菩提）和維摩（人名，維摩詰）也說不清楚，目連（人名，目犍連）和鹙子（人名，舍利弗）看了也像瞎子一樣。 長蘆真歇清了禪師 去拜訪丹霞禪師的住所。丹霞禪師問：『什麼是空劫（佛教用語，極長的時間）以前的自己？』禪師剛要回答，丹霞禪師說：『你太吵鬧了，先出去吧。』一天，禪師登上缽盂峰（山名），忽然徹底領悟。直接回去侍立在丹霞禪師身旁。丹霞禪師打了他一掌說：『還以為你知道了。』禪師高興地拜謝。第二天，丹霞禪師上堂說法說：『陽光照耀著孤立的山峰，顯得格外翠綠，月光照在溪水上，顯得格外寒冷。祖師傳下來的玄妙口訣，不要安放在狹隘的心中。』說完就走下座位。禪師直接上前說：『今天您上堂說法，再也瞞不過我了。』丹霞禪師說：『你試著說說我今天上堂說法說了些什麼。』禪師沉默了很久。丹霞禪師說：『還以為你一下子就明白了。』禪師便離開了。 上堂說法：我在先師的一巴掌下，所有的伎倆都用盡了，想找個開口說話的機會都找不到。
【English Translation】 English version: Chen Bu Mei (person's name). During his reign, he governed by doing nothing, and the people followed his lead without being ordered. His lifespan exceeded a hundred billion Sumerus (Buddhist term, extremely high mountains), and his teachings spread throughout the great chiliocosm (Buddhist term, an extremely vast world). So, I ask you, at this very moment, how should one act? The old man in the countryside does not know the nobility of the one riding in the ornate carriage, and the bustling streets are too lazy to listen to the sound of the quiet whip. Chan Master Dongshan Wei Ascending the hall to preach: The sun is warm, the breeze is gentle, and the willow trees sprout tender green branches. The ice and snow melt, the fish leap, and waves ripple on the water surface. In the midst of conflict, one subtly comprehends the seal of the Empty King (Buddhist term, another name for the Buddha), and at midnight, one travels like Mount Kunlun (mountain name), bearing snow on its head. Grand Tutor Gao Shize, a Layman Initially visited Chan Master Furong, seeking guidance on the essentials of cultivating the mind. Chan Master Furong instructed him to let go of what he valued most and to examine himself in turn. One day, Gao Shize suddenly realized the mystery within, and secretly presented a verse saying: 'Releasing the hand on the cliff, letting oneself roam freely, the vast earth and empty space are naturally flat and open. The brilliance illuminating the valleys and rocks does not need to borrow from the moon, my thatched hut has another bright window.' Chan Master Dahong Shousui Ascending the hall to preach: Summoning the assembly. 'With one punch, one can knock down the Yellow Crane Tower (place name), and with one step, one can overturn Parrot Isle (place name). Accustomed to galloping on swift horses in high buildings, once struck golden balls in rapid currents.' Although it is so, there are still colorful silk ribbons binding your hands and feet, and three layers of golden locks locking your throat. Even if you can smash the golden locks and cut the silk ribbons, you must know that there is another obstacle hindering you. So, I ask you, what is that obstacle? Can you understand? Even Shanjiva (person's name, Subhuti) and Vimalakirti (person's name, Vimalakirti) cannot explain it clearly, and Maudgalyayana (person's name, Maudgalyayana) and Sariputra (person's name, Sariputra) look at it as if they are blind. Chan Master Changlu Zhenxie Qingliao Went to visit Chan Master Danxia's residence. Chan Master Danxia asked: 'What is the self before the empty aeon (Buddhist term, an extremely long time)?' As the Chan master was about to answer, Chan Master Danxia said: 'You are too noisy, go out first.' One day, the Chan master ascended Bōyú Peak (mountain name) and suddenly thoroughly realized. He went directly back to stand beside Chan Master Danxia. Chan Master Danxia slapped him and said: 'I thought you knew.' The Chan master happily bowed in gratitude. The next day, Chan Master Danxia ascended the hall to preach, saying: 'The sunlight shines on the solitary peak, making it appear exceptionally green, and the moonlight shines on the stream, making it appear exceptionally cold. The profound secret passed down by the patriarchs should not be placed in a narrow mind.' After saying this, he stepped down from the seat. The Chan master went directly forward and said: 'Today you ascend the hall to preach, you can no longer hide it from me.' Chan Master Danxia said: 'Try to tell me what I said today when I ascended the hall to preach.' The Chan master remained silent for a long time. Chan Master Danxia said: 'I thought you understood it at once.' The Chan master then left. Ascending the hall to preach: Under the slap of my former teacher, all my tricks were exhausted, and I couldn't find an opportunity to open my mouth and speak.
處不可得。如今還有恁么快活不徹底漢么。若無。銜鐵負鞍。各自著便。
○上堂。上孤峰頂。過獨木橋。驀直恁么行。猶是時人腳高腳低處。若見得徹。不出戶。身遍十方。未入門。常在屋裡。其或未然。趁涼搬取一轉柴。
○上堂。處處覓不得。祇有一處不覓自得。且道那一處。良久曰。賊身已露。
○上堂。口邊白醭去。始得入門。通身紅爛去。方知有門裡事。更須知有不出門底。乃曰。喚甚麼作門。
○僧問。三世諸佛。向火𦦨里轉大法輪。還端的也無。師大笑曰。我卻疑著。曰和尚為甚麼卻疑著。師曰。野花香滿路。幽鳥不知春。
○上堂。幻化空身即法身。遂作舞云。見么見么。恁么見得。過橋村酒美。又作舞云。見么見么。恁么不見。隔岸野花香。
○上堂。還有不被玄妙污染底么。良久曰。這一點傾四海水。已是洗脫不下。
○上堂。窮微喪本。體妙失宗。一句截流。淵玄及盡。是以金針密處不露光𨦵。玉線通時潛舒異彩。雖然如是。猶是互動雙明。且道巧拙不到。作么生相委。良久曰。云蘿秀處青陰合。巖樹高低翠鎖深。
○上堂。轉功就位。是向去底人。玉韞荊山貴。轉位就功。是卻來底人。紅爐片雪春。功位俱轉。通身不滯。撒手亡依。石
女夜登機。密室無人掃。正恁么時。絕氣息一句。作么生相委。良久曰。歸根風墮葉。照盡月潭空。
天童宏智正覺禪師
造丹霞。霞問。如何是空劫已前自己。師曰。井底蝦蟆吞卻月。三更不借夜明簾。霞曰未在。更道。師擬議。霞打一拂曰。又道不借。師言下釋然。遂作禮。霞曰。何不道取一句。師曰。某甲今日失錢遭罪。霞曰。未暇打得你。且去。
○上堂。黃閣簾垂。誰傳家信。紫羅帳合。暗撤真珠。正恁么時。視聽有所不到。言詮有所不及。如何通得個訊息去。夢迴夜色依俙曉。笑指家風爛熳春。
○上堂。空劫有真宗。聲前問己躬。赤窮新活計。清白舊家風。的的三乘外。寥寥一印中。卻來行異類。萬派自朝東。
○上堂。今日是釋迦老子降誕之辰。長蘆不解說禪。與諸人𦘕個樣子。祇如在摩耶胎時作么生。以拂子𦘕此○相。曰祇如以清凈水。浴金色身時。又作么生。復𦘕此[○@水]相。曰祇如周行七步。目顧四方。指天指地。成道說法。神通變化。智慧辯才。四十九年。三百餘會。說青道黃。指東畫西。入般涅槃時。又作么生。乃畫此⊕相。復曰。若是具眼衲僧。必也相許。其或未然。一一歷過始得。
○僧問。清虛之理。畢竟無身時如何。師曰。文彩未痕初
【現代漢語翻譯】 現代漢語譯本： 女子深夜登上飛機。 密室裡沒有人打掃。 正在這個時候，如何傳遞這斷絕氣息的一句？ 良久，禪師說：『歸根風中飄落葉，照盡月亮倒影的潭水一片空明。』
天童宏智正覺禪師
拜訪丹霞禪師。丹霞禪師問：『什麼是空劫（宇宙形成前的混沌狀態）以前的自己？』 禪師回答：『井底的蛤蟆吞掉了月亮，三更半夜也不需要夜明簾。』 丹霞禪師說：『還不到位，再說一句。』 禪師正要思索，丹霞禪師打了他一下說：『又說不需要！』 禪師當下開悟，於是行禮。 丹霞禪師說：『為何不說一句？』 禪師說：『我今天丟了錢，真是倒霉。』 丹霞禪師說：『沒空打你，走吧。』
上堂說法。 黃閣（指官府）的簾子低垂，誰來傳遞家信？ 紫羅帳緊閉，悄悄撤去珍珠。 正在這個時候，視聽都無法到達，言語也無法表達，如何傳遞這個訊息呢？ 夢醒時分，夜色依稀可見黎明，笑著指出家風是爛漫的春天。
上堂說法。 空劫（宇宙形成前的混沌狀態）有真宗，在聲音之前詢問自己的本性。 赤裸一無所有中展現新的生活，清白是本來的家風。 的確在三乘（聲聞乘、緣覺乘、菩薩乘）之外，寥寥一印之中。 卻來行於不同的種類，萬千支流都朝著東方奔流。
上堂說法。 今天是釋迦老子（釋迦牟尼佛）降生的日子。 長蘆禪師不擅長說禪，給大家畫個樣子。 比如在摩耶夫人（釋迦牟尼佛的母親）胎中時是什麼樣子？ 用拂塵畫一個○相。 說比如用清凈的水，沐浴金色的身體時，又是什麼樣子？ 又畫一個[○@水]相。 說比如周行七步，目光顧視四方，指天指地，成道說法，神通變化，智慧辯才，四十九年（約公元前588-前544年），三百餘次法會，說青道黃，指東畫西，入般涅槃時，又是什麼樣子？ 於是畫一個⊕相。 又說：如果是具有慧眼的衲僧（僧人），必定會認可。 如果不是這樣，就一一經歷過才能明白。
僧人問：清虛的道理，畢竟沒有身體的時候是什麼樣的？ 禪師說：文彩還沒有顯現痕跡的時候。
【English Translation】 English version: A woman boards a plane at night. No one sweeps the secret room. At just such a moment, how do you convey the phrase of extinguished breath? After a long pause, the Zen master said: 'Returning to the root, the wind drops the leaves; illuminating completely, the moon's reflection empties the pool.'
Zen Master Hongzhi Zhengjue of Tiantong
Visiting Zen Master Danxia. Danxia asked: 'What is the self before the empty aeon (the state of chaos before the formation of the universe)?' The master replied: 'The frog at the bottom of the well swallows the moon; in the middle of the night, there's no need for a noctilucent screen.' Danxia said: 'Not yet there. Say another phrase.' As the master was about to contemplate, Danxia struck him with a whisk, saying: 'You said there's no need!' The master attained enlightenment immediately and bowed. Danxia said: 'Why not say a phrase?' The master said: 'I lost money today and suffered misfortune.' Danxia said: 'I don't have time to hit you. Leave.'
Ascending the hall to preach. The curtains of the Huang Pavilion (referring to the government) hang low; who will transmit the family message? The purple silk tent is closed; secretly removing the pearls. At just such a moment, where sight and hearing cannot reach, and words cannot express, how do you convey this message? Awakening from a dream, the night colors faintly show dawn; smilingly pointing out that the family style is a riotous spring.
Ascending the hall to preach. In the empty aeon (the state of chaos before the formation of the universe) there is true essence; before sound, inquire into one's own nature. In utter poverty, a new life is revealed; purity is the original family style. Truly beyond the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); within the solitary seal. Yet coming to act among different kinds; myriad streams flow eastward of their own accord.
Ascending the hall to preach. Today is the day of Śākyamuni Buddha's birth. Abbot Changlu is not good at explaining Zen, so I'll draw a picture for everyone. For example, what was it like in Māyā's (Śākyamuni Buddha's mother) womb? Using the whisk, draw this ○ symbol. Saying, for example, when bathing the golden body with pure water, what is it like? Again, draw this [○@water] symbol. Saying, for example, walking seven steps, looking in all four directions, pointing to heaven and earth, attaining enlightenment and preaching the Dharma, with supernatural powers and transformations, wisdom and eloquence, for forty-nine years (approximately 588-544 BC), in over three hundred assemblies, speaking of blue and yellow, pointing east and drawing west, when entering Parinirvana, what is it like? Thereupon, draw this ⊕ symbol. Again saying: If there are monks with discerning eyes, they will surely agree. If not, they must experience each one to understand.
A monk asked: The principle of pure emptiness, what is it like when there is ultimately no body? The master said: When the patterns have not yet shown their traces.
。訊息難傳際。曰一步密移玄路轉。通身放下劫壺空。師曰。誕生就父時合體無遺照。曰理既如是。事作么生。師曰。歷歷才回分化事。十方機應又何妨。曰恁么則塵塵皆現本來身去也。師曰。透一切色。超一切心。曰如理如事。又作么生。師曰。路逢死蛇莫打殺。無底籃子盛將歸。曰入市能長嘯。歸家著短衫。師曰。木人嶺上歌。石女溪邊舞。
大洪預禪師
上堂。進一步。踐他國王水草。退一步。踏他祖父田園。不進不退。正在死水中。還有出身之路也無。蕭騷晚籟松釵短。游漾春風柳線長。
尼慧光禪師
上堂。舉趙州勘婆話。乃曰。趙州舌頭連天。老婆眉光覆地。分明勘破歸來。無限平人瞌睡。
圓通德止禪師
上堂。山僧二十年前。兩目皆盲。了無所睹。唯是聞人說道。青天之上。有大日輪。照三千大千世界。無有不遍之處。籌䇿萬端。終不能見。二十年後。眼光漸開。又值天色連陰。濃雲亂涌。四方觀察。上下推窮。見云行時。便於行時作計較。見云住時。便於住處立個窠臼。正如是間。忽遇著個多知漢。問道莫是要見日輪么。何不向高山頂上去。山僧卻徴他道。那裡是高山頂上。他道紅塵不到處是。諸仁者。好個端的訊息還會么。長連床上佛陀耶。
智通
【現代漢語翻譯】 現代漢語譯本：訊息難以傳遞到邊際。僧人說：『一步步秘密地轉移，玄妙的道路轉變。全身心放下，劫壺空無一物。』 禪師說：『誕生時與父親合為一體，毫無遺漏地照耀。』 僧人說：『道理既然如此，事又該如何做？』 禪師說：『歷歷分明地迴歸分化的事物，十方的機緣相應又有何妨？』 僧人說：『如此說來，塵塵都顯現出本來的身去嗎？』 禪師說：『透徹一切色相，超越一切心念。』 僧人說：『如理如事，又該如何做？』 禪師說：『路遇死蛇莫要打殺，用無底的籃子盛著帶回家。』 僧人說：『入市能長嘯，歸家穿短衫。』 禪師說：『木人在山嶺上唱歌，石女在溪邊跳舞。』
大洪預禪師
上堂說法。進一步，踐踏他國王的水草；退一步，踏在他祖父的田園。不進不退，正處在死水中。還有出身之路嗎？蕭蕭瑟瑟的晚風吹動松樹的短針，輕柔飄蕩的春風拂動柳樹的長條。
尼慧光禪師
上堂說法。舉趙州（唐代禪師）勘婆的話。於是說：『趙州（唐代禪師）的舌頭連線著天，老太婆的眉光覆蓋著地。分明勘破歸來，無數平庸之人還在瞌睡。』
圓通德止禪師
上堂說法。山僧二十年前，兩眼皆盲，什麼都看不見。只是聽人說，青天之上，有大日輪（太陽），照耀三千大千世界，沒有不遍及的地方。想盡各種辦法，始終不能看見。二十年後，眼光漸漸恢復，又遇到天色連陰，濃雲亂涌。四方觀察，上下推究，見云行時，便在云行時做計較；見云住時，便在云住處立個窠臼。正在這個時候，忽然遇到一個多知的人，問道：『莫非是要見日輪（太陽）嗎？何不向高山頂上去？』 山僧卻反問他道：『哪裡是高山頂上？』 他道：『紅塵不到的地方就是。』 諸位仁者，這句關鍵的訊息，你們領會了嗎？長連床上坐著的是佛陀耶（佛）。
智通
【English Translation】 English version: The message is difficult to transmit to the edge. The monk said, 'Step by step, secretly moving, the mysterious road turns. Letting go of the whole body, the kalpa pot is empty.' The Zen master said, 'At the time of birth, uniting with the father, illuminating without omission.' The monk said, 'Since the principle is like this, how should the matter be done?' The Zen master said, 'Clearly returning to the differentiated things, what harm is there in the response of the ten directions?' The monk said, 'In that case, do all dusts reveal the original body?' The Zen master said, 'Penetrate all forms, transcend all thoughts.' The monk said, 'As principle, as matter, what should be done?' The Zen master said, 'If you meet a dead snake on the road, do not kill it, but carry it home in a bottomless basket.' The monk said, 'Entering the market, one can howl; returning home, one wears short clothes.' The Zen master said, 'The wooden man sings on the mountain ridge, the stone woman dances by the stream.'
Zen Master Da Hong Yu
Ascending the hall to preach. Taking a step forward, trampling on the water and grass of another king's land; taking a step back, stepping on the fields and gardens of his grandfather. Neither advancing nor retreating, being in the stagnant water. Is there still a way out? The rustling of the evening breeze moves the short needles of the pine trees, the gentle spring breeze sways the long strands of the willow trees.
Zen Master Ni Huiguang
Ascending the hall to preach. Citing Zhao Zhou's (Zen master of the Tang Dynasty (618-907)) words of examining the old woman. Then said, 'Zhao Zhou's (Zen master of the Tang Dynasty (618-907)) tongue is connected to the sky, the old woman's eyebrows cover the earth. Clearly discerning and returning, countless ordinary people are still dozing off.'
Zen Master Yuantong Dezhi
Ascending the hall to preach. This mountain monk, twenty years ago, was blind in both eyes and could see nothing. I only heard people say that above the blue sky, there is a great sun wheel (sun), illuminating the three thousand great thousand worlds, with no place not reached. Exhausting all kinds of methods, I still could not see it. Twenty years later, my eyesight gradually recovered, and I encountered continuous cloudy weather, with thick clouds surging in disorder. Observing in all directions, investigating up and down, seeing the clouds moving, I made calculations when the clouds were moving; seeing the clouds staying, I established a framework where the clouds were staying. Just at this time, I suddenly encountered a knowledgeable person who asked, 'Do you want to see the sun wheel (sun)? Why not go to the top of the high mountain?' This mountain monk asked him in return, 'Where is the top of the high mountain?' He said, 'The place where the red dust does not reach is.' All of you, have you understood this crucial message? The one sitting on the long bed is the Buddha (Buddha).'
Zhitong
景深禪師
始謁凈慈象禪師。一日聞象曰。思而知。慮而解。皆鬼家活計。興不自遏。遂往寶峰求入室。峰曰。直須斷起滅念。向空劫已前。掃除玄路。不涉正偏。盡卻今時。全身放下。放盡還放。方有自由分。師聞頓領厥旨。峰擊鼓告眾曰。深得闡提大死之道。後學宜依之。因號大死翁。
○上堂。來不入門。去不出戶。來去無痕。如何提唱。直得古路苔封。𦏰羊絕跡。蒼梧月鎖。丹鳳不棲。所以道藏身處沒軌跡。沒軌跡處莫藏身。若是如是。去住無依。了無背向。還委悉么。而今分散如雲鶴。你我相逢觸處玄。
華藥智朋禪師
依寶峰有年無省。因為眾持缽。峰自題其像曰。雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪石露。綠水光中古木清。噫你是何人。至焦山枯木成禪師見之。嘆曰。今日方知此老。親見先師來。師遂請益其贊。成曰。豈不見法眼拈夾山境話曰。我二十年祇作境會。師即契悟。乃曰。元來恁么地。成曰。汝作么生會。師曰。春生夏長。秋收冬藏。成曰。直須保任。師應諾。
香山尼佛通禪師
遂寧府人。因誦蓮經有省。住見石門。乃曰。成都吃不得也。遂寧吃不得也。門拈拄杖打出。通忽悟曰。榮者自榮。謝者自謝秋露春風。好不著便。門拂袖歸方丈
【現代漢語翻譯】 現代漢語譯本 景深禪師
最初拜見凈慈象禪師。一天，聽到象禪師說：『思慮而知，考慮而解，都是鬼家的活計。』景深禪師抑制不住內心的激動，於是前往寶峰禪師處請求入室請教。寶峰禪師說：『必須斷絕生滅之念，在空劫（佛教時間概念，指極長的時間）之前，掃除玄妙之路，不涉及正與偏，完全放下現在的一切。放盡還要再放，才能有自由的份。』景深禪師聽后立刻領悟了其中的旨意。寶峰禪師擊鼓告訴大眾說：『景深禪師得到了闡提（斷善根的人）大死之道，後來的學人應該傚法他。』因此號稱他為『大死翁』。
上堂說法。『來不入門，去不出戶，來去無痕。如何提唱？』（如何宣揚佛法真理？）要達到古路苔封，𦏰羊絕跡，蒼梧（山名）月鎖，丹鳳不棲（鳳凰不在此處棲息）的境界。所以說『藏身之處沒有軌跡，沒有軌跡之處不要藏身。』如果能夠這樣，來去無所依，了無背向。還明白嗎？如今分散如雲鶴，你我相逢觸處皆是玄機。
華藥智朋禪師
跟隨寶峰禪師多年沒有領悟。一次因為替大眾持缽（僧人乞食的器具）。寶峰禪師親自在他的畫像上題寫道：『雨洗淡紅桃萼嫩，風搖淺碧柳絲輕。白雲影里怪石露，綠水光中古木清。』（雨水洗過，淡紅色的桃花花萼顯得嬌嫩；風吹動著，淺綠色的柳絲輕輕搖曳。白雲的影子里，奇特的石頭顯露出來；綠色的水光中，古老的樹木顯得清幽。）『噫！你是何人？』到了焦山，枯木成禪師見到他，感嘆道：『今天才知道這位老禪師，親眼見到先師來了。』智朋禪師於是向成禪師請教畫像上的讚語。成禪師說：『難道你沒見過法眼禪師拈出夾山禪師的境話，說：『我二十年只是作境會。』（我二十年來只是在境界上體會。）』智朋禪師立刻契悟，於是說：『原來是這樣啊！』成禪師說：『你作何理解？』智朋禪師說：『春生夏長，秋收冬藏。』成禪師說：『必須保任（保持並任運自如）。』智朋禪師應諾。
香山尼佛通禪師
遂寧府（今四川省遂寧市）人。因為誦讀《蓮經》有所領悟。住在見石門。於是說：『成都（今四川省成都市）吃不得也，遂寧（今四川省遂寧市）吃不得也。』石門禪師拿起拄杖打他出去。佛通禪師忽然醒悟說：『榮者自榮，謝者自謝，秋露春風，好不著便（恰到好處）。』石門禪師拂袖回到方丈（寺院住持的住所）。
【English Translation】 English version Chan Master Jing Shen
He initially visited Chan Master Xiang of Jingci Monastery. One day, upon hearing Chan Master Xiang say, 'Thinking and knowing, contemplating and understanding, are all activities of the ghost realm,' Jing Shen could not contain his excitement. He then went to Baofeng Monastery seeking personal instruction. Chan Master Feng said, 'You must cut off the arising and ceasing of thoughts, sweep away the mysterious path before the empty kalpa (Buddhist concept of time, referring to an extremely long period), not involving right or wrong. Completely let go of everything in the present moment. Let go completely, and then let go again, only then will you have freedom.' Upon hearing this, the master immediately grasped the essence. Chan Master Feng beat the drum and announced to the assembly, 'Shen has attained the great death of an icchantika (one who has severed their roots of goodness). Later learners should follow him.' Hence, he was known as 'Old Man of Great Death'.
During an assembly, he said, 'Coming without entering the gate, going without leaving the door, coming and going without a trace. How to proclaim the Dharma?' It must reach the state where the ancient path is covered with moss, the sheep have disappeared, the moon is locked in Cangwu (mountain name), and the phoenix does not perch. Therefore, it is said, 'Where you hide your body, there is no trace; where there is no trace, do not hide your body.' If it is like this, coming and going are without reliance, without any back or front. Do you understand? Now scattered like clouds and cranes, you and I meet, and everywhere is profound mystery.
Chan Master Hua Yao Zhipeng
He followed Chan Master Baofeng for many years without awakening. Once, while carrying the alms bowl for the assembly, Chan Master Feng personally inscribed on his portrait: 'Rain washes the tender pink peach blossoms, wind sways the light green willow branches. Strange rocks are exposed in the shadows of white clouds, ancient trees are clear in the light of green water.' 'Alas! Who are you?' When he arrived at Jiao Mountain, Chan Master Kumu Cheng saw him and exclaimed, 'Today I know this old master, I have personally seen the former teacher come.' Zhipeng then asked Chan Master Cheng about the inscription on the portrait. Chan Master Cheng said, 'Have you not seen Chan Master Fayan pick up the story of Chan Master Jiashan's state, saying, 'For twenty years, I have only been engaged in the experience of states.' Zhipeng immediately awakened and said, 'So that's how it is!' Chan Master Cheng said, 'How do you understand it?' Zhipeng said, 'Spring brings forth, summer grows, autumn harvests, winter stores.' Chan Master Cheng said, 'You must maintain and preserve it.' Zhipeng acknowledged.
Buddhist Nun Fotong of Xiangshan
She was from Suining Prefecture (now Suining City, Sichuan Province). She had an awakening from reciting the Lotus Sutra. She lived at Jianshi Gate. Thereupon, she said, 'Chengdu (now Chengdu City, Sichuan Province) cannot be eaten, Suining (now Suining City, Sichuan Province) cannot be eaten.' Chan Master Shimen picked up his staff and struck her out. Chan Master Fotong suddenly awakened and said, 'The flourishing flourish, the fading fade, autumn dew and spring breeze, perfectly appropriate.' Chan Master Shimen brushed his sleeves and returned to his abbot's quarters (the residence of the abbot of a monastery).
。師亦不顧而出。由此道俗景從。得法者眾。
雪竇嗣宗禪師
僧問如何是正法眼。師曰。烏豆。
○問如何是君。師曰。磨礱三尺劍。待斬不平人。曰如何是臣。師曰。白雲閑不徹。流水太忙生。曰如何是君臣道合。師曰。雲行雨施。月皎星輝。
○問如何是正中偏。師曰。菱華未照前。曰如何是偏中正。師曰。團圞無少剩。曰如何是正中來。師曰。遍界絕纖埃。曰如何是兼中至。師曰。嚙鏃功前戲。曰如何是兼中到。師曰。十道不通耗。
○問如何是轉功就位。師曰。撒手無依全體現。扁舟漁父宿蘆華。曰如何是轉位就功。師曰。半夜嶺頭風月靜。一聲高樹老猿啼。曰如何是功位齊彰。師曰。出門不踏來時路。滿目飛塵絕點埃。曰如何是功位俱隱。師曰。泥牛飲盡澄潭月。石馬加鞭不轉頭。
善權智禪師
上堂。明月高懸未照前。雪眉人憑玉欄干。夜深雨過風雷息。客散云樓酒碗乾。
凈慈自得慧暉禪師
謁宏智。智舉。當明中有暗。不以暗相遇。當暗中有明。不以明相睹問之。語不契。初夜定回往聖僧前燒香。而宏智適至。師見之。頓明前話。次日入室。智舉。堪嗟去日顏如玉。卻嘆回時𩯭似霜詰之。師曰。其入離。其出微。自爾問答無滯。智許為室
【現代漢語翻譯】 現代漢語譯本：禪師也不顧離去。因此，僧人和俗人都像影子一樣跟隨他，得其佛法的人很多。
雪竇嗣宗禪師
有僧人問：『什麼是正法眼？』禪師說：『烏豆。』（烏豆：黑豆，比喻深奧的佛法）
有人問：『什麼是君？』禪師說：『磨礪三尺劍，等待斬殺不平之人。』又問：『什麼是臣？』禪師說：『白雲悠閑而不徹底，流水太過忙碌。』又問：『如何是君臣道合？』禪師說：『雲行雨施，月皎星輝。』
有人問：『如何是正中偏？』禪師說：『菱花鏡未照之前。』又問：『如何是偏中正？』禪師說：『團圓無少剩。』又問：『如何是正中來？』禪師說：『遍界絕纖埃。』又問：『如何是兼中至？』禪師說：『嚙鏃功前戲。』又問：『如何是兼中到？』禪師說：『十道不通耗。』
有人問：『如何是轉功就位？』禪師說：『撒手無依全體現，扁舟漁父宿蘆華。』又問：『如何是轉位就功？』禪師說：『半夜嶺頭風月靜，一聲高樹老猿啼。』又問：『如何是功位齊彰？』禪師說：『出門不踏來時路，滿目飛塵絕點埃。』又問：『如何是功位俱隱？』禪師說：『泥牛飲盡澄潭月，石馬加鞭不轉頭。』
善權智禪師
上堂說法：明月高懸未照前，雪眉人憑玉欄干。夜深雨過風雷息，客散云樓酒碗乾。
凈慈自得慧暉禪師
慧暉禪師去拜見宏智禪師。宏智禪師舉例說：『當明中有暗，不以暗相遇；當暗中有明，不以明相睹。』慧暉禪師問他，言語不投機。初夜禪定完畢后，慧暉禪師到聖僧前燒香，而宏智禪師恰好來到。慧暉禪師見到他，頓時明白之前所說的話。第二天入室，宏智禪師舉例說：『堪嗟去日顏如玉，卻嘆回時鬢似霜。』詰問他，慧暉禪師說：『其入離，其出微。』從此問答沒有滯礙，宏智禪師認可他可以主持一方佛寺。
【English Translation】 English version: The master left without looking back. Consequently, monks and laypeople followed him like shadows, and many attained his Dharma.
Zen Master Xuedou Sizong
A monk asked, 'What is the eye of the true Dharma?' The master said, 'Black beans.' (Black beans: metaphor for profound Buddhist teachings)
Someone asked, 'What is a ruler?' The master said, 'Sharpen a three-foot sword, waiting to slay the unjust.' He asked, 'What is a minister?' The master said, 'White clouds are leisurely but not thorough, flowing water is too busy.' He asked, 'How do the ruler and minister unite in the Way?' The master said, 'Clouds move and rain falls, the moon is bright and the stars shine.'
Someone asked, 'What is the partial within the correct?' The master said, 'Before the mirror reflects the face.' He asked, 'What is the correct within the partial?' The master said, 'Perfectly round, with nothing lacking.' He asked, 'What is coming from the correct?' The master said, 'The entire realm is free from the slightest dust.' He asked, 'What is arriving within the combined?' The master said, 'The arrow-biting is a preliminary game.' He asked, 'What is reaching within the combined?' The master said, 'The ten paths are impassable.'
Someone asked, 'What is turning merit to take position?' The master said, 'Releasing the hand, without reliance, the whole is revealed; a lone fisherman in a small boat lodges among the reeds.' He asked, 'What is turning position to take merit?' The master said, 'In the middle of the night, the wind and moon are still on the mountain peak; an old ape cries from a tall tree.' He asked, 'What is merit and position equally manifest?' The master said, 'Going out, not treading the path of return; the eyes are full of flying dust, without a speck.' He asked, 'What is merit and position both hidden?' The master said, 'A clay ox drinks up the clear pool's moon; a stone horse is whipped but does not turn its head.'
Zen Master Shanquan Zhi
Ascending the hall to preach: The bright moon hangs high, not yet illuminating; a person with snowy eyebrows leans on the jade balustrade. The night is deep, the rain has passed, and the wind and thunder have ceased; the guests have departed from the cloud tower, and the wine bowls are dry.
Zen Master Jingci Zide Huihui
Huihui Zen Master went to visit Hongzhi Zen Master. Hongzhi Zen Master gave an example: 'When there is darkness within light, do not meet it with darkness; when there is light within darkness, do not view it with light.' Huihui Zen Master asked him, but their words did not align. After completing meditation in the early night, Huihui Zen Master went to burn incense before the holy monks, and Hongzhi Zen Master happened to arrive. Huihui Zen Master saw him and suddenly understood what he had said before. The next day, he entered the room, and Hongzhi Zen Master gave an example: 'It is lamentable that the face was like jade on the day of departure, but it is regrettable that the temples are like frost on the day of return.' Questioning him, Huihui Zen Master said, 'Its entry is separation, its exit is subtle.' From then on, their questions and answers were without hindrance, and Hongzhi Zen Master acknowledged that he could preside over a Buddhist temple.
中真子。
○上堂。釋迦老子。窮理盡性。金口敷宣。一代時教。珠回玉轉。被人喚作拭不凈故紙。達磨祖師。以一乘法。直指單傳。面壁九年。不立文字。被人喚作壁觀婆羅門。且道作么生行履。免被傍人指注去。衲帔矇頭萬事休此時山僧都不會。
○上堂。巢知風。穴知雨。甜者甜兮苦者苦。不須計較作思量。五五從來二十五。萬般施設到平常。此是叢林飽參句。諸人還委悉么。野老不知堯舜力。鼕鼕打鼓祭江神。
○上堂。谷之神。樞之要。里許旁參。回途得妙。云雖動而常閑。月雖晦時彌照。賓主交參。正偏兼到。十洲春盡華凋殘。珊瑚樹林目杲杲。
石窗恭禪師
一夕誦法華。至父母所生眼。悉見三千界。時聞風刺棕櫚葉聲。忽然有省。后依天童。始明大旨。
○上堂。春風楊柳眉。春禽弄百舌。一片祖師心。兩處俱漏泄。不動步還家。習漏頓消滅。暗投玉線芒。曉貫金針穴。深固實幽遠。無人孰辯別。慚愧可憐生。頭頭皆合轍。不念阿彌陀。南無干屎橛。無智癡人前。第一不得說。
光孝徹禪師
上堂。羊頭車子推明月。沒底船兒載曉風。一句頓超情量外。道無南北與西東。所以劫前訊息。非口耳之所傳。格外真規。豈思量之能解。須知佛佛祖祖。了
【現代漢語翻譯】 現代漢語譯本： 中真子。
○上堂。釋迦老子（釋迦牟尼佛），窮究真理，徹底瞭解本性。用金口宣講，一代時教，如同珠子迴轉，美玉流轉。卻被人叫做擦不乾淨的廢紙。達磨祖師（菩提達摩），用一乘佛法，直接指引，單獨傳授。面壁九年，不立文字。卻被人叫做壁觀婆羅門。那麼，應該怎樣做，才能免於被旁人指指點點呢？用衲衣矇住頭，萬事都休止，此時山僧我什麼都不知道。
○上堂。鳥巢知道風向，洞穴知道下雨。甜的就是甜的，苦的就是苦的。不必計較，不要思量。五五相乘本來就是二十五。各種設施都歸於平常。這是叢林里飽參之人的話。各位還明白嗎？鄉下老頭不知道堯舜（傳說中的聖賢帝王）的力量，只是咚咚地敲鼓祭祀江神。
○上堂。山谷的神靈，關鍵的樞紐。從裡面向旁邊參究，回頭就能得到妙處。云雖然動，卻常常是閒適的。月亮雖然昏暗，卻時時都在照耀。賓與主互相交參，正與偏全都顧到。十洲的春天結束，花朵凋殘，珊瑚樹林目光炯炯。
石窗恭禪師
一個晚上誦讀《法華經》，讀到『父母所生眼，悉見三千界』時，聽到風吹棕櫚葉的聲音，忽然有所領悟。後來依止天童，才明白大旨。
○上堂。春風像是楊柳的眉毛，春天的鳥兒賣弄著百靈巧舌。一片祖師的心意，兩處都在泄漏。不移動腳步就回到家，舊習氣立刻消滅。暗中投出玉線的光芒，清晨就穿過金針的孔穴。深固實在幽遠，沒有人能夠分辨。慚愧可憐的眾生，處處都合轍。不念阿彌陀佛，念『南無干屎橛』。在沒有智慧的愚癡人面前，第一不能說。
光孝徹禪師
上堂。用羊頭車子來推明月，用沒有底的船兒來載曉風。一句話就超越了情識思量之外，道沒有南北與西東。所以劫前的訊息，不是口耳所能傳達的。格外真實的規律，哪裡是思量所能理解的。要知道佛佛祖祖，都了
【English Translation】 English version: Zhong Zhenzi.
○ Entering the Hall. Shakyamuni Buddha (Shijia Laozu), exhausted the principles and fully understood the nature. With golden mouth he expounded the teachings of a generation, like beads turning and jade revolving. Yet, he is called unclean waste paper. Damo (Bodhidharma) Patriarch, with the One Vehicle Dharma, directly pointed and singularly transmitted. Facing the wall for nine years, he established no words. Yet, he is called a wall-gazing Brahman. Then, how should one act to avoid being pointed at by others? Covering the head with a kasaya, all affairs cease; at this moment, this mountain monk knows nothing.
○ Entering the Hall. The nest knows the wind, the cave knows the rain. Sweet is sweet, bitter is bitter. No need to calculate or contemplate. Five times five is always twenty-five. All kinds of arrangements return to the ordinary. These are the words of a well-versed participant in the monastery. Do you all understand? The old peasant does not know the power of Yao and Shun (legendary sage emperors), but beats the drum to worship the river god.
○ Entering the Hall. The spirit of the valley, the key pivot. Investigate from within and around, and you will find the wonder on the return path. Though the clouds move, they are always at ease. Though the moon is dim, it always shines. Guest and host interact, both the right and the biased are attended to. The spring of the ten continents ends, and the flowers wither, but the coral tree forest has bright eyes.
Zen Master Shi Chuang Gong
One evening, while reciting the Lotus Sutra, when he reached the line 'The eyes born of parents see all three thousand worlds,' he heard the sound of the wind piercing the palm leaves and suddenly had an awakening. Later, he relied on Tiantong and then understood the great meaning.
○ Entering the Hall. The spring breeze is like the willow's eyebrows, the spring birds play with their hundred-tongued skill. A piece of the Patriarch's mind is leaking out in two places. Without moving a step, one returns home, and old habits are immediately extinguished. Secretly cast the light of the jade thread, and in the morning, pass through the hole of the golden needle. Deep, solid, and remote, no one can distinguish it. Ashamed and pitiful sentient beings, everything is in accordance with the rules. Do not recite Amitabha Buddha, recite 'Namo dried shit stick'. In front of the ignorant fools, it is best not to say.
Zen Master Guang Xiao Che
Entering the Hall. Using a sheep-headed cart to push the bright moon, using a bottomless boat to carry the dawn wind. A sentence surpasses emotions and thoughts, the Dao has no north, south, west, or east. Therefore, the news before the kalpa cannot be transmitted by ears and mouths. The extraordinary true rules cannot be understood by thought. Know that all Buddhas and Patriarchs, all are
無一法為人。子子孫孫。直下全身荷負。既已萬機寢削。自然一糝不留。湛湛之波。碧水冷涵于秋色。靈靈之照。霽天凈洗于冰輪。宛轉旁參。葉通兼帶。夢手推開玉戶。翻身撥動機輪。正令才行。又見一陽萌動。化工密運。俄驚三世變遷。雖則默爾無言。爭奈熾然常說。無遷無變。今朝拈置一邊。有故有新。且道如何話會。諸人還委悉么。群陰消剝盡。來日是書云。
大洪為禪師
上堂。法身無相。不可以音聲求。妙道亡言。豈可以文字會。縱然超佛越祖。猶落階梯。直饒說妙談玄。終掛唇齒。須是功勛不犯。影跡不留。枯木寒巖更無津潤。幻人木馬。情識皆空。方能垂手入廛。轉身異類。不見道。無漏國中留不住。卻來煙塢臥寒沙。
長蘆琳禪師
上堂。拈拄杖曰。其宗也。離心意識。其旨也。超去來今。離心意識。故品萬類不見差殊。超去來今。故盡十方更無滲漏。當頭不犯。徹底無依。悟向眹兆未生已前。用在功勛不犯之處。平常活計不用躊躇。擬議之間。即沒交涉。
慧力悟禪師
上堂。一切聲是佛聲。檐前水滴響泠泠。一切色是佛色。覿面相呈諱不得。便恁么。若為明。碧天雲散月華清。
雪峰深禪師
示眾。未得入頭應切切。入頭已得須教徹。雖然
【現代漢語翻譯】 現代漢語譯本 沒有哪一種固定的方法可以適用於所有人。要像子子孫孫一樣，直接用整個身心去承擔責任。當一切妄想雜念都停止消減之後，自然會一絲不留。清澈的水波，碧綠的潭水在秋色中顯得格外寒冷。靈明的照耀，雨後晴朗的天空像冰輪一樣被洗得乾乾淨淨。靈活巧妙地參與其中，融會貫通。如同在夢中用手推開美玉製成的大門，翻身撥動那運轉的機器。當正令開始執行，又看到陽氣開始萌動。大自然在秘密地執行變化，轉眼間就驚覺三世（過去、現在、未來）已經變遷。雖然表面上沉默不語，但實際上卻一直在宣說真理。既沒有遷變，也沒有不遷變，今天暫且把這些都放在一邊。有舊的，也有新的，那麼該如何理解體會呢？各位是否明白了？當所有的陰氣都消散殆盡，來日就是充滿希望的一天。
大洪禪師
上堂說法。法身（Dharmakāya，佛的法性之身）沒有固定的形象，不能通過聲音去追求。微妙的真理超越了語言，怎麼能通過文字去領會呢？縱然超越了佛和祖師，仍然是落入了階梯。即使說得多麼玄妙，最終還是停留在口頭上。必須做到不留下任何功勛的痕跡，像枯木寒巖一樣沒有任何滋潤，像幻化出來的人和木馬一樣，所有的情識都空無一物，才能垂手入世，轉身度化不同的人。難道沒聽說過嗎？『無漏國中留不住，卻來煙塢臥寒沙。』
長蘆琳禪師
上堂說法。拿起拄杖說：『它的宗旨是，脫離心意識的束縛。它的要義是，超越過去、現在和未來。』脫離心意識，所以觀察萬物不會覺得有差別。超越過去、現在和未來，所以整個十方世界沒有絲毫遺漏。當頭棒喝，不容冒犯，徹底地沒有任何依靠。在一切跡象尚未顯現之前就領悟，在不留下任何功勛的地方去運用。平常的生活中不需要猶豫，一旦開始思索，就毫無關係了。
慧力悟禪師
上堂說法。一切聲音都是佛的聲音，屋檐前的滴水聲清脆悅耳。一切顏色都是佛的顏色，面對面地呈現，無法迴避。既然如此，要如何才能明白呢？碧藍的天空中雲彩消散，月亮的光輝顯得格外清澈。
雪峰深禪師
開示大眾。沒有入門的時候應該懇切地尋求，入門之後必須徹底地領悟。即使這樣
【English Translation】 English version There is no single method that works for everyone. Like descendants, directly shoulder the responsibility with your whole body and mind. Once all delusions and distractions cease and diminish, naturally nothing will remain. The clear waves, the emerald pool, appear especially cold in the autumn colors. The luminous illumination, the clear sky after the rain, is washed as clean as an ice wheel. Participate skillfully and flexibly, integrating and connecting everything. It's like pushing open the jade door in a dream, turning over and setting the operating machine in motion. When the proper order begins to operate, you see the yang energy beginning to sprout. Nature is secretly operating and changing, and in the blink of an eye, you are startled to realize that the three worlds (past, present, and future) have already changed. Although outwardly silent, it is actually constantly proclaiming the truth. There is neither change nor no-change; today, let's put these aside for the moment. There is the old, and there is the new, so how should we understand and experience it? Do you all understand? When all the yin energy has dissipated, tomorrow will be a day full of hope.
Great Flood Chan Master
Ascending the hall to preach. The Dharmakāya (法身, the Dharma body of the Buddha) has no fixed form and cannot be sought through sound. The subtle truth transcends language; how can it be comprehended through words? Even surpassing the Buddhas and patriarchs is still falling into steps. Even if you speak of the profound, you ultimately remain on the lips. You must not leave any traces of merit, like a withered tree and a cold rock without any moisture, like a phantom person and a wooden horse, all emotions and consciousness are empty, then you can lower your hands into the world and transform into different beings. Haven't you heard? 'Unable to stay in the land without outflows, I come to the misty village to lie on the cold sand.'
Chan Master Changlu Lin
Ascending the hall to preach. Picking up the staff and saying: 'Its purpose is to break away from the shackles of mind and consciousness. Its essence is to transcend the past, present, and future.' Breaking away from mind and consciousness, so observing all things does not feel different. Transcending the past, present, and future, so the entire ten directions have no omissions. A head-on blow, not to be offended, thoroughly without any reliance. Realize before all signs have appeared, use it where no merit is left. There is no need to hesitate in ordinary life; once you start thinking, it has nothing to do with it.
Chan Master Huili Wu
Ascending the hall to preach. All sounds are the sounds of the Buddha, the sound of dripping water in front of the eaves is clear and pleasant. All colors are the colors of the Buddha, presented face to face, cannot be avoided. Since this is the case, how can we understand? The clouds dissipate in the blue sky, and the moonlight is exceptionally clear.
Chan Master Xuefeng Shen
Instructing the public. Before entering, you should earnestly seek; after entering, you must thoroughly understand. Even so
得入本無無。莫守無無無間歇。大洪聞之。乃曰。深兄說禪若此。惜福緣不勝耳。
慧日安禪師
僧問。如何是和尚為人一句。師曰。狗走抖擻口。曰意旨如何。師曰。猿愁摟摗頭。
吉祥實禪師
自到天衣。蚤夜精勤。脅不至席。一日偶失笑喧眾。衣擯之。中夜宿田里。睹星月粲然。有省。曉歸趨方丈。衣見乃問。洞山五位君臣。如何話會。師曰。我這裡一位也無。衣令參堂。謂侍僧曰這漢卻有個見處。奈不識宗旨何。入室次。衣預令行者五人。分序而立。師至。俱召實上座。師於是密契奧旨。述偈曰。一位才彰五位分。君臣葉處五云屯。夜明簾卷無私照。金殿重重顯至尊。
雪竇智鑒禪師
上堂。世尊有密語。迦葉不覆藏。一夜落華雨。滿城流水香。
(會元十四卷終)
禪宗正脈卷第七
音釋
掇(都括切拾也) 馵(傷遇切馬膝以上皆白也) 鞔(亡安切) 筴(古葉切箸也) 褲(口護切) 䠄(他典切行貌) 蜆(戶見切) 釅(魚欠切味厚也) 迂(王俱切遠也) 夯(呼講切) 誧(匹布切) 唳(郎計切) 糝(悉感切) 鑐(息曳切鎖〡也) 摗(息侯切取也) 卍新續藏第 85 冊 No. 1593 禪宗正脈
【現代漢語翻譯】 現代漢語譯本 『得入本無無』，意思是證悟到根本的空性之境。『莫守無無無間歇』，不要執著于空性，並且不要讓這種空性的體驗中斷。大洪聽了之後，說：『深兄說禪如此，可惜福報因緣不夠殊勝啊。』
慧日安禪師
有僧人問：『如何是和尚（指禪師本人）為人開示的關鍵一句？』禪師說：『狗跑起來抖動嘴巴。』僧人問：『這句話的意旨是什麼？』禪師說：『猿猴發愁時抱著頭。』
吉祥實禪師
自從來到天衣寺，早晚都非常精進勤奮，從不躺下睡覺。一天，偶然失笑，驚擾了大眾，天衣禪師便驅逐了他。半夜，他睡在田野里，看到星月明亮燦爛，有所領悟。第二天早上回到寺里，去見天衣禪師。天衣禪師見到他，便問：『洞山（唐朝禪師，生卒年不詳）五位君臣，如何談論體會？』禪師回答說：『我這裡一位也沒有。』天衣禪師讓他回到禪堂繼續參禪，並對侍僧說：『這個人確實有見地，可惜不認識禪宗的宗旨。』進入內室請教時，天衣禪師預先安排了五個行者，按照次序站立。禪師來到后，天衣禪師一起呼喚『實上座』。禪師因此秘密地領悟了奧妙的旨意，於是作偈說：『一位才彰顯，五位就區分開來，君臣和諧相處，五彩祥雲聚集。夜明簾捲起，無私地照耀一切，金殿重重，顯現至尊。』
雪竇智鑒禪師
上堂說法，說：『世尊（釋迦牟尼佛）有秘密的語言，迦葉（摩訶迦葉，釋迦牟尼佛的十大弟子之一）沒有隱藏。一夜之間，花瓣飄落如雨，滿城都充滿了流水的香氣。』
（《禪宗會元》第十四卷完）
《禪宗正脈》卷第七
音釋
掇(duō)：拾取。 馵(zhù)：馬膝蓋以上都是白色的。 鞔(mán)：覆蓋。 筴(jiá)：筷子。 褲(kù)：褲子。 䠄(tuó)：行走的姿態。 蜆(xiǎn)：小貝殼。 釅(yàn)：味道濃厚。 迂(yū)：遙遠。 夯(hāng)：砸。 誧(pū)：告誡。 唳(lì)：鳥鳴。 糝(sǎn)：米粒。 鑐(xì)：鎖孔。 摗(sōu)：取。 卍新續藏第 85 冊 No. 1593 禪宗正脈
English version 『Gaining entry into the fundamental non-being』 means realizing the state of fundamental emptiness. 『Do not cling to non-being, and do not let this experience of emptiness be interrupted.』 Upon hearing this, Da Hong said, 『Brother Shen speaks of Chan in this way, it is a pity that his blessings and karmic conditions are not superior enough.』
Chan Master Hui Ri An
A monk asked, 『What is the key phrase of the Abbot's (referring to the Chan Master himself) teaching for others?』 The Master said, 『A dog runs, shaking its mouth.』 The monk asked, 『What is the meaning of this?』 The Master said, 『A monkey worries, hugging its head.』
Chan Master Ji Xiang Shi
Since arriving at Tianyi Temple, he had been diligent and assiduous day and night, never lying down to sleep. One day, he accidentally laughed, disturbing the assembly, and Chan Master Tianyi expelled him. In the middle of the night, he slept in the fields, and seeing the bright and splendid stars and moon, he had an awakening. The next morning, he returned to the temple to see Chan Master Tianyi. Chan Master Tianyi saw him and asked, 『Dongshan's (Chan Master of the Tang Dynasty, year of birth and death unknown) Five Ranks of Lord and Vassal, how do you discuss and understand them?』 The Master replied, 『I have none here.』 Chan Master Tianyi told him to return to the meditation hall to continue practicing Chan, and said to the attendant monk, 『This man does have insight, but it is a pity that he does not recognize the tenets of Chan.』 When entering the inner room to ask for instruction, Chan Master Tianyi had previously arranged for five practitioners to stand in order. When the Master arrived, Chan Master Tianyi together called out 『Senior Shi』. The Master thus secretly realized the profound meaning, and then composed a verse saying, 『As soon as one rank is manifested, the five ranks are distinguished, when lord and vassal are in harmony, five-colored auspicious clouds gather. The night-bright curtain is rolled up, impartially illuminating everything, the golden palace is layered upon layered, revealing the Supreme One.』
Chan Master Xuedou Zhijian
Ascending the hall to preach, he said, 『The World Honored One (Sakyamuni Buddha) has secret words, and Kashyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni Buddha) did not conceal them. In one night, flower petals fell like rain, and the whole city was filled with the fragrance of flowing water.』
(End of Volume 14 of the Chanzong Huiyuan)
The Orthodox Lineage of Chan, Volume 7
Phonetic Annotations
掇 (duō): To pick up. 馵 (zhù): A horse with white above the knees. 鞔 (mán): To cover. 筴 (jiá): Chopsticks. 褲 (kù): Pants. 䠄 (tuó): Walking posture. 蜆 (xiǎn): Small shellfish. 釅 (yàn): Strong flavor. 迂 (yū): Distant. 夯 (hāng): To pound. 誧 (pū): To admonish. 唳 (lì): Bird's cry. 糝 (sǎn): Grains of rice. 鑐 (xì): Keyhole. 摗 (sōu): To take. 卍 New Continued Collection, Volume 85, No. 1593, The Orthodox Lineage of Chan
【English Translation】 English translation line 1 English translation line 2
禪宗正脈卷第八
青原雲門宗
雲門文偃禪師(嘉興人也)
初參睦州。州才見來。便閉卻門。師乃扣門。州曰誰。師曰某甲。州曰。作甚麼。師曰。己事未明。乞師指示。州開門一見。便閉卻。師如是連三日扣門。至第三日州開門。師乃拶入。州便擒住曰道道。師擬議。州便推出曰。秦時𨍏轢鉆遂掩門。損師一足。師從此悟入。州指見雪峰。師到雪峰莊。見一僧。乃問。上座今日上山去那。僧曰是。師曰。寄一則因緣。問堂頭和尚。祇是不得道是別人語。僧曰得。師曰。上座到山中。見和尚上堂。眾才集。便出。握腕立地曰。這老漢。項上帶枷何不脫卻。其僧一依師教。雪峰見這僧與么道。便下座。攔胸把住曰。速道速道。僧無對。峰拓開曰。不是汝語。僧曰。是某甲語。峰曰。侍者將繩棒來。僧曰。不是某語。是莊上一浙中上座。教某甲來道。峰曰。大眾去莊上。迎取五百人善知識來。師次日上雪峰。峰才見便曰。因甚麼得到與么地。師乃低頭。從茲契合。溫研積稔。密以宗印授焉。師出嶺。遍謁諸方。核窮殊軌。鋒辯險絕。世所盛聞。后抵靈樹。冥符知聖禪師。接首座之說。初知聖住靈樹。二十年不請首座。常云。我首座生也。我首座牧牛也。我首座行腳也。一日令擊鐘。三門外接首座。眾
【現代漢語翻譯】 現代漢語譯本 禪宗正脈卷第八
青原雲門宗
雲門文偃禪師（嘉興人）
最初參訪睦州禪師。睦州禪師一見他來，就關上門。文偃禪師便去敲門。睦州禪師問：『誰？』文偃禪師說：『是弟子。』睦州禪師說：『做什麼？』文偃禪師說：『弟子對自身大事尚未明瞭，懇請禪師指示。』睦州禪師開門一看，隨即又關上。文偃禪師像這樣連續三日敲門。到第三日，睦州禪師打開門，文偃禪師便擠了進去。睦州禪師一把抓住他說：『說！說！』文偃禪師猶豫不決。睦州禪師便把他推出門外，說：『秦時𨍏轢鉆！』（秦朝時候的𨍏轢鉆！）隨即關上門，碰傷了文偃禪師的一隻腳。文偃禪師從此領悟。睦州禪師指點他去見雪峰禪師。文偃禪師到了雪峰山下的村莊，見到一個僧人，便問：『上座今日要上山去嗎？』僧人說：『是的。』文偃禪師說：『請你替我帶一句話，去問你的堂頭和尚（指雪峰禪師），只是不能說是別人說的話。』僧人說：『可以。』文偃禪師說：『上座你到了山上，見到和尚上堂，大眾才聚集，你就出來，握住他的手腕，站在地上說：「這老漢，脖子上帶著枷鎖，為什麼不脫掉？」』那僧人完全按照文偃禪師教的去做。雪峰禪師見這僧人這樣說，便走下禪座，攔胸抓住他說：『快說！快說！』僧人無言以對。雪峰禪師放開他說：『這不是你說的話。』僧人說：『是弟子說的話。』雪峰禪師說：『侍者，拿繩子和棍棒來！』僧人說：『不是弟子說的話，是莊上一個浙江來的上座，教弟子這樣說的。』雪峰禪師說：『大眾，去莊上，迎接這五百人的善知識來！』文偃禪師第二天上雪峰山，雪峰禪師一見他就說：『因為什麼才落到這步田地？』文偃禪師便低下了頭。從此兩人意氣相投，溫習研究多年，雪峰禪師秘密地把宗門心印傳授給他。文偃禪師離開雪峰后，遍訪各處，考察各種不同的修行方法，他的言辭鋒利，辯論精闢，世人廣為傳聞。後來他到了靈樹，與冥符知聖禪師暗合，接替了首座的位置。當初知聖禪師住在靈樹寺，二十年不請首座，常說：『我的首座已經出生了，我的首座在牧牛，我的首座在行腳。』一日，知聖禪師命人敲鐘，到山門外迎接首座。大眾...
【English Translation】 English version Zen Orthodox Lineage Volume 8
Qingyuan Yunmen School
Zen Master Yunmen Wenyan (from Jiaxing)
He initially visited Muzhou. As soon as Muzhou saw him coming, he closed the door. The master then knocked on the door. Muzhou said, 'Who is it?' The master said, 'It is I.' Muzhou said, 'What are you doing?' The master said, 'My own affairs are not yet clear, I beg the master to instruct me.' Muzhou opened the door, took one look, and then closed it again. The master knocked on the door like this for three days in a row. On the third day, Muzhou opened the door, and the master squeezed in. Muzhou then grabbed him and said, 'Speak! Speak!' The master hesitated. Muzhou then pushed him out and said, 'Qin Dynasty 𨍏轢鉆!' (𨍏轢鉆 of the Qin Dynasty (221-206 BC)!) Then he slammed the door shut, injuring the master's foot. The master attained enlightenment from this. Muzhou directed him to see Zen Master Xuefeng. The master arrived at a village below Xuefeng Mountain and saw a monk. He asked, 'Venerable Sir, are you going up the mountain today?' The monk said, 'Yes.' The master said, 'Please convey a koan for me to ask your abbot (referring to Zen Master Xuefeng), but you must not say that it is someone else's words.' The monk said, 'Understood.' The master said, 'When you arrive at the mountain, see the abbot ascending the platform, and the assembly has gathered, then come out, grasp his wrist, and stand on the ground saying, "This old man, why doesn't he take off the yoke around his neck?"' The monk did exactly as the master instructed. When Zen Master Xuefeng saw the monk say this, he descended from his seat, grabbed him by the chest, and said, 'Speak quickly! Speak quickly!' The monk had no reply. Xuefeng released him and said, 'These are not your words.' The monk said, 'They are my words.' Xuefeng said, 'Attendant, bring the rope and stick!' The monk said, 'These are not my words, it was a venerable monk from Zhejiang in the village who taught me to say this.' Xuefeng said, 'Everyone, go to the village and welcome this good knowing advisor of five hundred people!' The next day, the master went up Xuefeng Mountain. As soon as Xuefeng saw him, he said, 'Why did you get to such a state?' The master then lowered his head. From then on, they were in accord, studying and researching for many years, and Xuefeng secretly transmitted the seal of the Zen school to him. After the master left Xuefeng, he visited various places, examining various different methods of practice. His words were sharp, and his debates were insightful, widely heard by the world. Later, he arrived at Lingshu, and secretly matched with Zen Master Zhisheng, succeeding the position of head seat. Initially, when Zen Master Zhisheng lived at Lingshu Temple, he did not invite a head seat for twenty years, often saying, 'My head seat is already born, my head seat is herding cows, my head seat is traveling on foot.' One day, Zen Master Zhisheng ordered someone to ring the bell to welcome the head seat outside the mountain gate. The assembly...
出迓。師果至。直請入首座寮解包。
○后廣主命師出世靈樹。開堂日。主親臨。曰弟子請益。師曰。目前無異路。(法眼別云。不可無益於人)師乃曰。莫道今日謾諸人好。抑不得已。向諸人前。作一場狼籍。忽遇明眼人見。成一場笑具。如今避不得也。且問你諸人。從上來有甚事。欠少甚麼。向你道無事。已是相埋沒也。雖然如是。也須到這田地始得。亦莫趁口快亂問。自己心裡黑漫漫地。明朝後日。大有事在。你若根思遲迴。且向古人建化門庭。東覷西覷。看是個甚麼道理。你欲得會么。都緣是你自家無量劫來。妄想濃厚。一期聞人說著。便生疑心。問佛問法。問向上向下。求覓解會。轉沒交涉。擬心即差。況復有言有句。莫是不擬心是么。莫錯會好。更有甚麼事。珍重。
○上堂。我事不獲已。向你諸人道。直下無事。早是相埋沒了也。更欲踏步向前。尋言逐句。求覓解會。千差萬別。廣設問難。贏得一場口滑。去道轉遠。有甚麼休歇時。此事若在言語上。三乘十二分教。豈是無言語。因甚麼更道教外別傳。若從學解機智得。祇如十地聖人。說法如雲如雨。猶被呵責。見性如隔羅縠。以此故知。一切有心。天地懸殊。雖然如此。若是得底人。道火不能燒口。終日說事。未嘗掛著唇齒。未嘗道著一
字。終日著衣吃飯。未嘗觸著一粒米。掛一縷絲。雖然如此。猶是門庭之說。也須是實得恁么始得。若約衲僧門下。句里呈機。徒勞佇思。直饒一句下承當得。猶是瞌睡漢。時有僧問。如何是一句。師曰舉。
○僧來參。師乃拈起袈裟曰。汝若道得。落我袈裟圈䙡里。汝若道不得。又在鬼窟里坐。作么生。自代云。某甲無氣力。
○上堂。諸兄弟。儘是諸方參尋知識。抉擇生死。到處豈無尊宿。垂慈方便之詞。還有透不得底句么。出來舉看。待老漢與你大家商量有么有么。時有僧出。擬伸問次。師曰。去去西天路。迢迢十萬余。便下座。
○舉世尊初生下。一手指天。一手指地。周行七步。目顧四方云。天上天下。唯我獨尊。師曰。我當時若見。一棒打殺。與狗子吃卻。貴圖天下太平。
○師在文德殿赴齋。有鞠常侍。問靈樹果子熟也未。師曰。甚麼年中得通道生。
【頌】僧問。如何是大修行人。師曰。一榼在手。
【頌】上堂。因聞鐘聲。乃曰。世界與么廣闊。為甚麼鐘聲披七條(聯珠又云。僧無語。師曰。七里灘頭多蛤子)。
○上堂。舉一則語。教汝直下承當。早是撒屎著汝頭上也。直饒拈一毫頭。盡大地一時明得。也是剜肉作瘡。雖然如此。汝亦須是實到這個
【現代漢語翻譯】 現代漢語譯本： 字。終日穿著衣服吃飯，未曾觸碰到一粒米，掛到一縷絲。即使這樣，也只是門庭之說，必須是真正領悟到那個地步才行。如果按照禪宗門下的說法，在言語中尋求機鋒，只是徒勞地思考。即使能在一句話下承擔領會，也還是個打瞌睡的人。當時有僧人問：『如何是一句？』 師父說：『舉。』
有僧人來參拜，師父於是拿起袈裟說：『你如果說得對，就落入我的袈裟圈套里；你如果說不對，又在鬼窟里坐著。』 怎麼說呢？（師父）自己回答說：『我沒有力氣。』
（師父）上堂說法，說：『各位兄弟，都是從各處參訪求教知識，決斷生死大事的人。到處難道沒有尊宿（指有德行的僧人）慈悲方便的開示？還有不能透徹理解的語句嗎？拿出來說說看，等我跟大家一起商量。有嗎？有嗎？』 當時有個僧人出來，剛要提問，師父說：『去吧去吧，西天路，遙遠十萬餘裡。』 隨即下座。
（師父）舉例說釋迦牟尼佛初生下來，一手指天，一手指地，走遍四方，眼睛環顧四周說：『天上天下，唯我獨尊。』 師父說：『我當時如果見到，一棒打死，餵狗吃掉，爲了圖天下太平。』
師父在文德殿參加齋飯，有鞠常侍問：『靈樹的果子熟了嗎？』 師父說：『哪一年才能相通道已經產生？』
【頌】僧人問：『如何是大修行人？』 師父說：『一酒壺在手。』
【頌】（師父）上堂說法，因為聽到鐘聲，於是說：『世界如此廣闊，為什麼鐘聲要披七條（聯珠又說：僧人無語，師父說：七里灘頭多蛤子）。』
（師父）上堂說法，舉出一個例子，教你們直接承擔領會，這已經是把屎撒在你們頭上了。即使拿起一根毫毛，整個大地一時都明白了，也是剜肉作瘡。雖然如此，你們也必須是真正到達這個地步。
【English Translation】 English version: Word. All day long wearing clothes and eating, never touching a grain of rice, hanging a thread of silk. Even so, it is still just talk of the outer court; you must truly attain that state. If according to the Chan (Zen) school, seeking opportunity in words is just futile thinking. Even if you can understand and accept it in one sentence, you are still a sleepyhead. At that time, a monk asked: 'What is a sentence?' The master said: 'Raise.'
A monk came to visit, and the master then picked up his kasaya (袈裟, monk's robe) and said: 'If you can say it right, you will fall into my kasaya circle; if you can't say it right, you will be sitting in a ghost cave.' How to say it? (The master) answered himself: 'I have no strength.'
(The master) ascended the hall to preach, saying: 'All of you brothers are people who seek knowledge from all directions, resolving the great matter of life and death. Everywhere, are there not venerable elders (尊宿, referring to monks with virtue) with compassionate and expedient teachings? Are there still sentences that you cannot thoroughly understand? Bring them out and let me discuss them with everyone. Is there? Is there?' At that time, a monk came out, about to ask a question, and the master said: 'Go, go, the road to the Western Heaven, is a distant hundred thousand miles.' Then he descended from his seat.
(The master) cited the example of Shakyamuni Buddha at birth, pointing one finger to the sky and one finger to the earth, walking around in all directions, looking around and saying: 'Above heaven and below heaven, I alone am the honored one.' The master said: 'If I had seen it at that time, I would have beaten him to death with a stick and fed him to the dogs, in order to achieve peace in the world.'
The master was attending a vegetarian meal in the Wende Hall (文德殿), and the attendant Ju (鞠) asked: 'Are the fruits of the spirit tree ripe yet?' The master said: 'In what year can one believe that the Dao (道, the Way) has already arisen?'
[Verse] A monk asked: 'What is a great practitioner?' The master said: 'A wine pot in hand.'
[Verse] (The master) ascended the hall to preach, because he heard the sound of a bell, and then said: 'The world is so vast, why does the bell sound wear seven stripes (Lianzhu (聯珠) also said: The monk was silent, and the master said: There are many clams on the Qili Beach (七里灘頭多蛤子)).'
(The master) ascended the hall to preach, giving an example to teach you to directly accept and understand, which is already throwing shit on your head. Even if you pick up a single hair, the entire earth will understand at once, it is also cutting flesh to make a wound. Even so, you must truly reach this point.
田地始得。若未。切不得掠虛。卻須退步向自己根腳下推尋看。是個甚麼道理。實無絲毫許與汝作解會。與汝作疑惑。況汝等各各當人有一段事。大用現前。更不煩汝一毫頭氣力。便與祖佛無別。自是汝諸人。信根淺薄。惡業濃厚。突然起得許多頭角。擔缽囊。千鄉萬里受屈作么。且汝諸人。有甚麼不足處。大丈夫漢。阿誰無分。獨自承當得。猶不著便。不可受人欺謾。取人處分。才見老和尚開口。便好把特石驀口塞。便是屎上青蠅相似。斗唼將去。三個五個聚頭商量。苦屈。兄弟。古德一期為汝諸人不奈何。所以方便垂一言半句。通汝入路。知是般事。拈放一邊。自著些子筋骨。豈不是有少許相親處。快與快與。時不待人。出息不保入息。更有甚麼身心。別處閑用。切須在意。珍重(又上堂文長不備錄)。
【頌】僧問靈樹。如何是祖師西來意。樹默然。遷化后。門人立行狀碑。欲入此語。問師曰。先師默然處。如何上碑。師對曰。師。
【頌】普請搬柴次。師遂拈一片拋下曰。一大藏教。祇說這個。
【評】【頌】上堂。人人自有光明在。看時不見暗昏昏。作么生是諸人自己光明。自代云。廚堂三門。又曰。好事不如無。
【評】【頌】示眾。藥病相治。盡大地是藥。那個是你自己(云
【現代漢語翻譯】 現代漢語譯本 田地剛剛開始獲得。如果還沒有獲得，千萬不要憑空猜測。而是要退一步，在自己的根本處推究探尋，看它是什麼道理。實際上沒有絲毫可以讓你用來解釋，讓你用來疑惑的。況且你們每個人都有一段大事，大用現前，更不需要你花費一毫的力氣，就和祖師、佛沒有區別。只是你們這些人，信根淺薄，惡業深重，突然生出許多頭角，挑著缽囊，千里萬里受委屈幹什麼？況且你們這些人，有什麼不足的地方？大丈夫漢，誰沒有自己的本分？獨自承擔得起。即使這樣還不算穩妥，不可被人欺騙，受人擺佈。才見到老和尚開口，就應該用土塊堵住他的嘴，就像屎上的蒼蠅一樣，爭著去舔。三五個聚在一起商量，真是苦惱。兄弟們，古德一時爲了你們這些人無可奈何，所以方便地說一言半句，讓你們得以入門。知道是這件事，就把它放在一邊，自己用些力氣，豈不是稍微有些親切的地方？快點！快點！時不我待。出氣不保進氣，還有什麼身心，在別處隨便使用？一定要在意。珍重（又有上堂文，篇幅長不記錄）。
【頌】僧人問靈樹（禪師名號），『如何是祖師西來意（達摩祖師從西方來到中國的真正目的）？』靈樹（禪師名號）沉默不語。遷化后，門人要立行狀碑，想把這句話寫進去，問禪師說：『先師沉默的地方，如何寫在碑上？』禪師回答說：『師（就寫「師」字即可）。』
【頌】大眾一起搬柴的時候，禪師拿起一片柴扔下說：『一大藏教（佛教經典的總稱），只說了這個。』
【評】【頌】上堂。人人自身都有光明存在，看的時候卻看不見，一片昏暗。怎麼才是你們自己的光明？自己代替回答說：『廚堂、三門（寺院的組成部分）。』又說：『好事不如無。』
【評】【頌】開示大眾。藥物和疾病相互治療，整個大地都是藥。哪個是你自己（的藥）？』
【English Translation】 English version The field has just begun to be acquired. If it has not yet been acquired, do not speculate wildly. Instead, step back and investigate at your own root, to see what the principle is. In reality, there is not the slightest bit that can be used for you to explain, or for you to doubt. Moreover, each of you has a great matter, a great function manifesting before you, and you do not need to expend even a hair's worth of effort, and you will be no different from the Patriarchs and Buddhas. It is just that you people have shallow roots of faith and heavy evil karma, and suddenly develop many horns, carrying bowls and bags, suffering grievances for thousands of miles for what? Moreover, what do you people lack? Great heroes, who does not have their own share? You can bear it alone. Even so, it is not yet secure, and you must not be deceived by others or be subject to their control. As soon as you see an old monk open his mouth, you should block his mouth with a clod of earth, like flies on excrement, fighting to lick it. Three or five gather together to discuss, truly distressed. Brothers, the ancient worthies were helpless for you people for a time, so they conveniently spoke a word or half a sentence to allow you to enter the path. Knowing that it is this matter, put it aside and use some of your own strength, wouldn't that be a little more intimate? Hurry! Hurry! Time waits for no one. Out-breath does not guarantee in-breath, what body and mind do you have to casually use elsewhere? You must pay attention. Treasure it. (There is also an ascending-the-hall text, which is long and not recorded).
[Verse] A monk asked Ling Shu (name of a Chan master), 'What is the meaning of the Patriarch's coming from the West (the true purpose of Bodhidharma's arrival in China from the West)?' Ling Shu (name of a Chan master) remained silent. After his passing, his disciples wanted to erect a memorial stele and wanted to write this sentence on it, and asked the Chan master, 'Where the late master was silent, how should it be written on the stele?' The Chan master replied, 'Master (just write the word 'Master').'
[Verse] When the assembly was carrying firewood, the master picked up a piece of firewood and threw it down, saying, 'The entire Great Treasury of Teachings (the general term for Buddhist scriptures) only speaks of this.'
[Commentary][Verse] Ascending the hall. Everyone has their own light within, but when you look, you cannot see it, it is all dark and dim. What is your own light? He answers on their behalf, 'The kitchen hall, the three gates (parts of the monastery).' He also said, 'Good things are not as good as nothing.'
[Commentary][Verse] Instructing the assembly. Medicine and disease cure each other, the entire earth is medicine. Which is your own (medicine)?'
云)。
【評】【頌】僧問。如何是超佛越祖之談。師曰。糊餅。
○上堂。故知時運澆漓。代干像季。近日師僧。北去言禮文殊。南去謂游衡岳。恁么行腳。名字比丘。徒消信施。苦哉苦哉。問著黑漆相似。祇管取性過時。設有三個兩個狂學。多聞。記持話路。到處覓相似語句。印可老宿。輕忽上流。作薄福業。他日閻羅王釘釘之時。莫道無人向你說。若是初心後學。直須擺動精神。莫空記人說處。多虛不如少實。向後祇是自賺。有甚麼事近前。
【頌】上堂。聞聲悟道。見色明心。遂舉起手曰。觀世音菩薩將錢買糊餅。放下手曰。元來祇是饅頭。
【評】【頌】上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。拈燈籠向佛殿里。將三門來燈籠上。作么生。自代曰。逐物意移。又曰。云起雷興。
【評】【頌】示眾曰。十五日已前不問汝。十五日已后。道將一句來。眾無對。自代曰。日日是好日。
【頌】上堂。拈拄杖曰。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。衲僧家見拄杖。便喚作拄杖。行但行。坐但坐。不得動著。
【頌】僧問。如何是雲門一曲。師曰。臘月二十五。曰唱者如何。師曰。且緩緩。
○問牛頭未見四祖時如何。師曰
【現代漢語翻譯】 現代漢語譯本： 【評】【頌】有僧人問：『什麼是超越佛和祖師的言論？』 禪師說：『燒餅。』
○禪師上堂說法：『要知道世道衰敗，正值末法時期。近來的僧人，北邊去說是朝拜文殊菩薩，南邊去說是遊覽衡山。這樣到處遊方，只是掛著比丘的名號，白白消耗信徒的供養，真是可悲啊！』 問他們佛法，卻像黑漆一樣一竅不通，只顧著執著于自性而錯過時機。即使有三兩個狂妄之徒，博學多聞，記住一些話頭，也只是到處尋找相似的語句，來印證老朽的見解，輕視上等根器的人，造下淺薄的福業。將來閻羅王釘釘子的時候，不要說沒人跟你說過這些。如果是剛開始學習的後輩，一定要振作精神，不要只是空記別人說的話，說得多不如做得少，以後只會自欺欺人。有什麼問題就上前發問。
【頌】禪師上堂說法：『聞聲悟道，見色明心。』 於是舉起手說：『觀世音菩薩用錢買燒餅。』 放下手說：『原來只是饅頭。』
【評】【頌】禪師上堂說法：『天地之內，宇宙之間，中間有一件寶貝，隱藏在形山。』 拿著燈籠在佛殿里照，又把山門拿到燈籠上，這是做什麼？ 禪師自己回答說：『逐物意移。』 又說：『云起雷興。』
【評】【頌】禪師開示大眾說：『十五日之前我不問你們，十五日之後，說一句來。』 大眾沒有回答。 禪師自己回答說：『日日是好日。』
【頌】禪師上堂說法：『拿起拄杖說：凡夫執著地認為是「有」，二乘用分析的方法認為是「無」，緣覺認為是虛幻的「有」，菩薩認為當體即是空。我們出家人看見拄杖，就叫它拄杖，走路就走路，坐著就坐著，不要動念頭。』
【頌】有僧人問：『什麼是雲門宗的獨特曲調？』 禪師說：『臘月二十五。』 僧人問：『那唱歌的人怎麼樣？』 禪師說：『且緩緩。』
○有人問：牛頭慧融禪師未見四祖道信（580-651）時是什麼樣的？ 禪師說：
【English Translation】 English version: [Commentary][Verse] A monk asked: 'What is the talk that transcends Buddha and Patriarchs?' The Master said: 'Pancake.'
○The Master ascended the hall and said: 'Know that the times are declining, and we are in the Dharma-ending Age. Recently, monks go north saying they are paying homage to Manjushri (文殊菩薩, Bodhisattva of wisdom), and go south saying they are touring Mount Heng. Wandering around like this, they are merely monks in name, wasting the offerings of believers. How sad, how sad!' When asked about the Dharma, they are as ignorant as black lacquer, clinging only to their own nature and missing the opportunity. Even if there are two or three arrogant ones, learned and knowledgeable, remembering some phrases, they only seek similar words everywhere to endorse the views of old masters, belittling those of superior capacity, creating shallow karmic deeds. When Yama (閻羅王, the King of Hell) nails them in the future, don't say no one told you this. If you are a beginner, you must rouse your spirit, don't just memorize what others say, less talk is better than more emptiness, in the end you will only deceive yourself. If you have any questions, come forward and ask.'
[Verse] The Master ascended the hall and said: 'Hearing sound, one awakens to the Tao; seeing form, one clarifies the mind.' Then he raised his hand and said: 'Guanshiyin Bodhisattva (觀世音菩薩, Bodhisattva of compassion) uses money to buy pancakes.' He lowered his hand and said: 'Originally, it's just a steamed bun.'
[Commentary][Verse] The Master ascended the hall and said: 'Within heaven and earth, between the cosmos, there is a treasure, hidden in Mount Xing.' Holding a lantern in the Buddha hall, and placing the three gates on the lantern, what is this? The Master answered himself: 'Following objects, the mind shifts.' And said: 'Clouds rise, thunder arises.'
[Commentary][Verse] The Master instructed the assembly, saying: 'Before the fifteenth day, I will not ask you. After the fifteenth day, say a phrase.' The assembly had no response. The Master answered himself: 'Every day is a good day.'
[Verse] The Master ascended the hall and said: 'Holding up his staff, he said: Ordinary people stubbornly believe in "existence", the two vehicles analyze and believe in "non-existence", Pratyekabuddhas (緣覺, Solitary Buddhas) believe in illusory "existence", Bodhisattvas consider the essence to be emptiness. We monks, seeing a staff, simply call it a staff, walking when walking, sitting when sitting, without moving thoughts.'
[Verse] A monk asked: 'What is the unique tune of the Yunmen (雲門宗, Yunmen School of Chan Buddhism) school?' The Master said: 'The twenty-fifth day of the twelfth month.' The monk asked: 'What about the singer?' The Master said: 'Take it slowly.'
○Someone asked: 'What was Niu-tou Hui-rong (牛頭慧融, Chan master) like before he met the Fourth Patriarch Daoxin (道信, 580-651)?' The Master said:
。家家觀世音。曰見后如何。師曰。火里蝍蟟吞大蟲。
○問如何是雪嶺泥牛吼。師曰。山河走。如何是雲門木馬嘶。師曰。天地黑(人天眼目互換下句稍異)。
○問十二時中。如何即得不空過。師曰。向甚麼處著此一問。曰學人不會。請師舉。師曰。將筆硯來。僧乃取筆硯來。師作一頌曰。舉不顧。即差互。擬思量。何劫悟。
【頌】僧問。如何是學人自己。師曰。遊山玩水。曰如何是和尚自己。師曰。賴維那不在。
【評】【頌】僧問。樹凋葉落時如何。師曰。體露金風。
【頌】問如何是佛。師曰。乾屎橛。
【頌】問如何是諸佛出身處。師曰。東山水上行。
【頌】問古人面壁意旨如何。師曰。念七。
【頌】問如何是祖師西來意。師曰。日裡看山。
【頌】問如何是和尚家風。師曰。有讀書人來報。
【頌】問如何是透法身句。師曰。北斗里藏身。
○問承古有言。牛頭橫說豎說。猶未知有向上關棙子。如何是向上關棙子。師曰。東山西嶺青。
○上堂涵蓋乾坤。目機銖兩。不涉世緣。作么生承當。眾無對。自代曰。一鏃破三關。
【頌】僧問。如何是雲門劍。師曰。祖。
【頌】問如何是正法眼。師曰。普。
【現代漢語翻譯】 現代漢語譯本 『家家觀世音』，問：『見到之後如何？』 師父說：『火里蝍蟟（一種蟲）吞大蟲。』
問：『如何是雪嶺泥牛吼？』 師父說：『山河走。』 問：『如何是雲門木馬嘶？』 師父說：『天地黑。』（人天眼目互換，下句稍有不同）
問：『十二時中，如何才能不空過？』 師父說：『向什麼地方安放這個問題？』 問：『學人不會，請師父開示。』 師父說：『拿筆硯來。』 僧人於是取來筆硯，師父作了一首偈語：『舉不顧，即差互。擬思量，何劫悟。』
【頌】僧人問：『如何是學人自己？』 師父說：『遊山玩水。』 問：『如何是和尚自己？』 師父說：『賴維那不在。』
【評】【頌】僧人問：『樹凋葉落時如何？』 師父說：『體露金風。』
【頌】問：『如何是佛？』 師父說：『乾屎橛。』
【頌】問：『如何是諸佛出身處？』 師父說：『東山水上行。』
【頌】問：『古人面壁意旨如何？』 師父說：『念七。』
【頌】問：『如何是祖師西來意？』 師父說：『日裡看山。』
【頌】問：『如何是和尚家風？』 師父說：『有讀書人來報。』
【頌】問：『如何是透法身句？』 師父說：『北斗里藏身。』
問：『承古有言，牛頭橫說豎說，猶未知有向上關棙子。如何是向上關棙子？』 師父說：『東山西嶺青。』
上堂說法：涵蓋乾坤，目機銖兩，不涉世緣，如何承當？』 眾人沒有回答。師父自己回答說：『一鏃破三關。』
【頌】僧人問：『如何是雲門劍？』 師父說：『祖。』
【頌】問：『如何是正法眼？』 師父說：『普。』
【English Translation】 English version 『Every family Guanshiyin (Avalokiteśvara, the Bodhisattva of Compassion)』. Asked: 『What happens after seeing it?』 The Master said: 『A centipede in the fire swallows a large worm.』
Asked: 『What is the roar of the mud ox on Snow Mountain?』 The Master said: 『Mountains and rivers run.』 Asked: 『What is the neighing of the wooden horse of Yunmen?』 The Master said: 『Heaven and earth are dark.』 (The eyes of humans and gods are exchanged; the following sentence is slightly different.)
Asked: 『Within the twelve periods of the day, how can one not waste time?』 The Master said: 『Where are you placing this question?』 Asked: 『This student does not understand; please enlighten me, Master.』 The Master said: 『Bring pen and ink.』 The monk then brought pen and ink, and the Master composed a verse: 『Raise without regard, immediately error. Attempt to contemplate, what kalpa (an immense period of time) to awaken?』
[Verse] A monk asked: 『What is the student's own self?』 The Master said: 『Wandering mountains and playing in the water.』 Asked: 『What is the abbot's own self?』 The Master said: 『The supervisor is not here.』
[Commentary][Verse] A monk asked: 『What is it like when trees wither and leaves fall?』 The Master said: 『The body reveals the golden wind.』
[Verse] Asked: 『What is Buddha?』 The Master said: 『A dried dung spatula.』
[Verse] Asked: 『What is the birthplace of all Buddhas?』 The Master said: 『Walking on the water of the Eastern Mountain.』
[Verse] Asked: 『What was the intention of the ancients facing the wall?』 The Master said: 『Recite seven.』
[Verse] Asked: 『What is the meaning of the Patriarch's coming from the West?』 The Master said: 『Looking at the mountain in daylight.』
[Verse] Asked: 『What is the family style of the abbot?』 The Master said: 『A scholar comes to report.』
[Verse] Asked: 『What is the phrase that penetrates the Dharmakaya (Dharma Body)?』 The Master said: 『Hiding in the Big Dipper.』
Asked: 『It is said of old that Niu-t'ou (Ox-Head, a Chan master) speaks horizontally and vertically, yet still does not know the upward latch. What is the upward latch?』 The Master said: 『The eastern mountain and western ridge are green.』
Ascending the hall to preach: 『Encompassing the universe, measuring the mechanism, not involving worldly affairs, how do you bear it?』 The assembly had no response. The Master answered for themself: 『One arrow breaks through three barriers.』
[Verse] A monk asked: 『What is the Yunmen (a Chan school) sword?』 The Master said: 『Ancestor.』
[Verse] Asked: 『What is the eye of the true Dharma?』 The Master said: 『Universal.』
【頌】問如何是啐啄之機。師曰。響。
【頌】問如何是吹毛劍。師曰。骼。又曰。胔。
【頌】問如何是雲門一路。師曰。親。
【頌】問殺父殺母。向佛前懺悔。殺佛殺祖。向甚麼處懺悔。師曰。露。
【評】【頌】問如何是一代時教。師曰。對一說。
【評】【頌】問不是目前機。亦非目前事時如何。師曰。倒一說。
【頌】問如何是法身向上事。師曰。向上與汝道即不難。作么生會法身。曰請和尚鑒。師曰。鑒即且置。作么生會法身。曰與么與么。師曰。這個是長連床上學得底。我且問你。法身還解吃飯么。僧無對。
【評】【頌】問僧。近離甚處。曰西禪。師曰。西禪近日有何言句。僧展兩手。師打一掌。僧曰。某甲話在。師卻展兩手。僧無語。師又打。
【頌】僧問。秋初夏末。前程若有人問。作么生祗對。師曰。大眾退後。曰未審過在甚麼處。師曰。還我九十日飯錢來。
【頌】講僧參。經時乃曰。未到雲門時。恰似初生月。及乎到后。曲彎彎地。師得知。乃召問是你道否。曰是。師曰甚好。吾問汝。作么生是初生月。僧乃斫額作望月勢。師曰。你如此。已后失卻目在。僧經旬日復來。師又問。你還會也未。曰未會。師曰。你問我。
僧便問。如何是初生月。師曰。曲彎彎地。僧罔措。後果然失目。
○示眾。真空不壞有。真空不異色。僧便問。作么生是真空。師曰。還聞鐘聲么。曰此是鐘聲。師曰。驢年夢見么。
【頌】上堂。平地上死人無數。過得荊棘林者是好手。時有僧出曰。與么則堂中第一座有長處也。師曰。蘇嚕囌嚕。
【頌】僧問。佛法如水月是否。師曰。清波無透路。曰和尚從何得。師曰。再問復何來。曰正與么時如何。師曰。重疊關山路。
【評】【頌】上堂。拈拄杖曰。拄杖子化為龍吞卻乾坤了也。山河大地甚處得來。師有偈曰。不露風骨句。未語先分付。進步口喃喃。知君大罔措。
○示眾。一人因說得悟。一人因喚得悟。一人聞舉便回去。你道便回去意作么生。復曰。也好與三十棒。
【頌】上堂。光不透脫。有兩般病。一切處不明。面前有物是一。又透得一切法空。隱隱地似有個物相似。亦是光不透漏。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊。是一。直饒透得法身去。放過即不可。子細檢點將來。有甚麼氣息。亦是病。
【頌】問僧。光明寂照遍河沙。豈不是張拙秀才語。曰是。師曰。話墮也。
【頌】僧問。一切智通無障礙時如何。師
【現代漢語翻譯】 現代漢語譯本 僧人便問：『什麼是初生的月亮？』 禪師說：『彎彎曲曲的。』 僧人無所適從。 後來果然失明。
禪師開示大眾：『真空並非斷滅空，真空與色相併無不同。』 僧人便問：『如何是真空？』 禪師說：『還聽到鐘聲嗎？』 僧人說：『這是鐘聲。』 禪師說：『要到驢年才能在夢裡見到嗎？』
【頌】禪師上堂說法：『平地上死了無數人，能穿過荊棘林的人才是好手。』 當時有僧人出來說：『這麼說來，堂中第一座的人有長處啊。』 禪師說：『蘇嚕囌嚕。』
【頌】僧人問：『佛法如水月般虛幻嗎？』 禪師說：『清澈的波浪沒有穿透的路徑。』 僧人說：『和尚您從何處得到（佛法）？』 禪師說：『再問（我）又從何處來？』 僧人說：『正在這樣的時候如何？』 禪師說：『重重疊疊的關山路。』
【評】【頌】禪師上堂說法，拿起拄杖說：『拄杖子化為龍，吞噬了乾坤。』 『山河大地從哪裡來？』 禪師有偈語說：『不露風骨的語句，未說話就已交付。』 『進步時口中喃喃自語，知道你非常茫然不知所措。』
禪師開示大眾：『一人因為說話而開悟，一人因為呼喚而開悟，一人聽了舉例便回去了。』 『你們說便回去是什麼意思？』 又說：『也該打三十棒。』
【頌】禪師上堂說法：『光不透脫，有兩種毛病。』 『一切處都不明瞭，面前有東西遮蔽是一種。』 『又透得一切法空，隱隱約約地好像有個東西相似，也是光不透漏。』 『又法身也有兩種毛病。』 『得到法身，因為法執不忘，自己的見解仍然存在，坐在法身邊，是一種毛病。』 『即使透得法身過去，放過也不可以，仔細檢查將來，有什麼氣息，也是毛病。』
【頌】問僧人：『光明寂照遍河沙，豈不是張拙秀才的話？』 僧人說：『是。』 禪師說：『話墮落了。』
【頌】僧人問：『一切智通無障礙時如何？』
【English Translation】 English version A monk then asked, 'What is the newly born moon?' The Master said, 'Curved and bent.' The monk was at a loss. Later, he indeed lost his sight.
The Master instructed the assembly: 'True emptiness does not destroy existence; true emptiness is not different from form.' The monk then asked, 'What is true emptiness?' The Master said, 'Do you hear the sound of the bell?' The monk said, 'This is the sound of the bell.' The Master said, 'Will you only see it in a dream in the year of the donkey?'
[Verse] The Master ascended the hall and said, 'Countless people die on level ground; those who can pass through the thorny thicket are the good ones.' At that time, a monk came out and said, 'In that case, the first seat in the hall has merit.' The Master said, 'Suru suru.'
[Verse] A monk asked, 'Is the Buddha-dharma like the moon in the water?' The Master said, 'The clear waves have no path to penetrate.' The monk said, 'From where did the Abbot obtain it?' The Master said, 'If you ask again, from where did I come?' The monk said, 'What about right at this moment?' The Master said, 'Layers upon layers of mountain passes.'
[Commentary][Verse] The Master ascended the hall, picked up his staff, and said, 'The staff has transformed into a dragon and swallowed the universe.' 'Where did the mountains, rivers, and earth come from?' The Master has a verse that says, 'Sentences that do not reveal their essence, are given before words are spoken.' 'Advancing with mumbling in the mouth, knowing that you are greatly at a loss.'
The Master instructed the assembly: 'One person attained enlightenment through speaking, one person attained enlightenment through calling out, and one person went back after hearing an example.' 'What do you say is the meaning of going back?' He further said, 'It would be good to give him thirty blows.'
[Verse] The Master ascended the hall and said, 'Light not penetrating has two kinds of sickness.' 'Not being clear in all places, having something in front of you is one.' 'Also, penetrating all dharmas as empty, vaguely seeming to have something similar, is also light not penetrating.' 'Also, the Dharmakaya has two kinds of sickness.' 'Attaining the Dharmakaya, because attachment to dharma is not forgotten, one's own views still exist, sitting beside the Dharmakaya, is one sickness.' 'Even if you penetrate the Dharmakaya, letting it go is not permissible; carefully examining it in the future, what kind of breath is there, is also a sickness.'
[Verse] Asked a monk, 'The light of stillness shines throughout the Ganges sands, isn't that Zhang Zhuo's (a scholar) words?' The monk said, 'Yes.' The Master said, 'The words have fallen.'
[Verse] A monk asked, 'What is it like when all wisdom is unobstructed?'
曰。掃地潑水相公來。
【評】【頌】問如何是法身。師曰。六不收。
【評】【頌】問如何是清凈法身。師曰。華藥欄。曰便恁么去時如何。師曰。金毛師子。
【評】【頌】問不起一念。還有過也無。師曰。須彌山。
【評】【頌】問如何是塵塵三昧起。師曰。缽里飯桶裡水。
○問如何是佛法大意。師曰。面南看北斗。
○師到天童。童曰。你還定當得么。師曰。和尚道甚麼。童曰。不會則目前包裹。師曰。會則目前包裹。
○師到曹山。見示眾云。諸方盡把格則。何不與他道卻。令他不疑去。師問。密密處為甚麼不知有。山曰。祇為密密。所以不知有。師曰。此人如何親近。山曰。莫向密密處親近。師曰。不向密密處親近時如何。山曰。始解親近。師應喏喏。
○師到鵝湖。聞上堂曰。莫道未了底人。長時浮逼逼地。設使了得底。明明得知有去處。尚乃浮逼逼地。師下問首座。適來和尚意作么生。曰浮逼逼地。師曰。首座久在此住。頭白齒黃。作這個語話。曰上座又作么生。師曰。要道即得。見即便見。若不見。莫亂道。曰祇如道浮逼逼地。又作么生。師曰。項上著枷。腳下著杻。曰與么則無佛法也。師曰。此是文殊大人境界。
○僧舉灌溪上堂曰
【現代漢語翻譯】 現代漢語譯本： 問：什麼是掃地潑水相公（指負責灑掃庭院的人）？ 答：掃地潑水相公來了。
【評】【頌】問：如何是法身（Dharmakaya，佛的法性之身）？ 答：六不收（指不受六根六塵的影響）。
【評】【頌】問：如何是清凈法身（純凈的法性之身）？ 答：華藥欄（花草和藥材的欄桿）。 問：如果就這樣離去，會怎麼樣？ 答：金毛師子（金色毛髮的獅子，比喻勇猛精進）。
【評】【頌】問：不起一念（不起任何念頭），還有過錯嗎？ 答：須彌山（Sumeru，佛教宇宙觀中的聖山）。
【評】【頌】問：如何是塵塵三昧起（在每個微塵中都生起三昧）？ 答：缽里飯桶裡水（缽里的飯，桶裡的水，指日常瑣事）。
問：如何是佛法大意（佛法的核心要義）？ 答：面南看北斗（面向南方看北斗星，指顛倒常識）。
師到天童（地名，也是寺廟名）。 天童說：你還能確定嗎？ 師說：和尚（對僧人的尊稱）說什麼？ 天童說：不會就目前包裹（不明白就被眼前的事物所迷惑）。 師說：會也目前包裹（即使明白也會被眼前的事物所迷惑）。
師到曹山（地名，也是寺廟名）。 曹山開示大眾說：各方都執著于規則，為什麼不告訴他們打破規則，讓他們不再疑惑？ 師問：在最隱秘的地方為什麼不知道有？ 曹山說：正因為太隱秘，所以不知道有。 師說：這個人如何親近？ 曹山說：不要在隱秘的地方親近。 師說：不在隱秘的地方親近時如何？ 曹山說：才算真正親近。 師應聲說：是，是。
師到鵝湖（地名，也是寺廟名）。 聽到鵝湖和尚上堂說法：不要說沒有開悟的人，長時間感到煩躁不安。即使是開悟的人，明明知道有個去處，仍然感到煩躁不安。 師下座問首座（寺院中職位最高的僧人）：剛才和尚的意思是什麼？ 首座說：煩躁不安。 師說：首座在這裡住了很久，頭髮都白了，牙齒也黃了，還說這樣的話。 首座問：上座（對僧人的尊稱）又怎麼說？ 師說：要說就能說，要見就能見，如果不見，就不要亂說。 首座說：如果說煩躁不安，又怎麼樣？ 師說：脖子上戴著枷鎖，腳上戴著鐐銬。 首座說：這樣就沒有佛法了。 師說：這是文殊（Manjusri，智慧的象徵）大人的境界。
僧人舉灌溪（地名，也是寺廟名）和尚上堂說法：
【English Translation】 English version: Asked: What is the 'sweeping the floor and sprinkling water attendant' (referring to someone responsible for cleaning the courtyard)? Answered: The 'sweeping the floor and sprinkling water attendant' is coming.
[Commentary][Verse] Asked: What is the Dharmakaya (the Dharma body of the Buddha)? Answered: The six do not receive (referring to not being influenced by the six senses and six objects of sense).
[Commentary][Verse] Asked: What is the pure Dharmakaya (pure Dharma body)? Answered: Flower and medicine railing (the railing for flowers and medicinal herbs). Asked: What if one departs just like that? Answered: Golden-haired lion (a lion with golden hair, a metaphor for courageous diligence).
[Commentary][Verse] Asked: If not a single thought arises, is there still fault? Answered: Mount Sumeru (the sacred mountain in Buddhist cosmology).
[Commentary][Verse] Asked: What is the arising of 'dust-dust samadhi' (samadhi arising in every mote of dust)? Answered: Rice in the bowl, water in the bucket (referring to daily trivialities).
Asked: What is the great meaning of the Buddha-dharma (the core essence of the Buddha's teachings)? Answered: Facing south, look at the Big Dipper (facing south and looking at the Big Dipper, referring to inverting common sense).
The master arrived at Tiantong (place name, also a temple name). Tiantong said: Can you still be certain? The master said: What does the venerable monk (a respectful term for monks) say? Tiantong said: If you don't understand, you are enveloped by what is before your eyes (if you don't understand, you are confused by the things before you). The master said: Even if you understand, you are enveloped by what is before your eyes (even if you understand, you are still confused by the things before you).
The master arrived at Caoshan (place name, also a temple name). Caoshan instructed the assembly, saying: All directions cling to rules, why not tell them to break the rules, so they will no longer doubt? The master asked: Why is it that in the most secret place, one does not know there is? Caoshan said: Precisely because it is so secret, one does not know there is. The master said: How does one approach this person? Caoshan said: Do not approach in the secret place. The master said: What if one does not approach in the secret place? Caoshan said: Only then does one truly approach. The master responded: Yes, yes.
The master arrived at Ehu (place name, also a temple name). He heard the abbot of Ehu giving a Dharma talk, saying: Don't say that those who are not enlightened feel restless for a long time. Even those who are enlightened, clearly knowing there is a place to go, still feel restless. The master descended from his seat and asked the head seat (the highest-ranking monk in the temple): What did the venerable monk mean just now? The head seat said: Restless. The master said: The head seat has lived here for a long time, your hair has turned white, and your teeth have turned yellow, yet you say such words. The head seat asked: What does the senior monk (a respectful term for monks) say? The master said: If you want to say it, you can say it; if you want to see it, you can see it. If you don't see it, don't speak carelessly. The head seat said: If you say restless, then what? The master said: Wearing a yoke on the neck and shackles on the feet. The head seat said: Then there is no Buddha-dharma. The master said: This is the realm of Manjusri (the bodhisattva of wisdom).
A monk quoted the abbot of Guanxi (place name, also a temple name) giving a Dharma talk:
。十方無壁落。四面亦無門。凈裸裸。赤灑灑。沒可把。師曰。舉即易。出也大難。曰上座不肯和尚與么道那。師曰。你適來與么舉那。曰是。師曰。你驢年夢見灌溪。曰某甲話在。師曰。我問你。十方無壁落。四面亦無門。你道大梵天王。與帝釋天商量甚麼事。曰豈幹他事。師喝曰。逐隊吃飯漢。
【頌】師到江州。有陳尚書者。請齋。才見便問。儒書中即不問。三乘十二分教。自有座主。作么生是衲僧行腳事。師曰。曾問幾人來。書曰。即今問上座。師曰。即今且置。作么生是教意。書曰。黃卷赤軸。師曰。這個是文字語言。作么生是教意。書曰。口欲談而辭喪。心欲緣而慮忘。師曰。口欲談而辭喪。為對有言。心欲緣而慮忘。為對妄想。作么生是教意。書無語。師曰。見說尚書看法華經是否。書曰是。師曰。經中道。一切治生產業。皆與實相。不相違背。且道非非想天。有幾人退位。書無語。師曰。尚書且莫草草。三經五論。師僧拋卻。特入叢林十年二十年。尚不奈何。尚書又爭得會。書禮拜曰。某甲罪過。
【頌】師每見僧。必顧視曰。鑒。僧擬議。乃曰咦。后德山圓明大師。𠜂去顧字。謂之抽顧。叢林目雲門顧鑒咦【增收】。
【評】【頌】示眾云。古佛與露柱相交。是第幾機。自代云
【現代漢語翻譯】 現代漢語譯本： 十方沒有墻壁阻隔，四面也沒有門。清凈裸露，赤條條，沒有什麼可以把握。雲門文偃禪師說：『舉出來容易，說出來就太難了。』學僧說：『上座不認可和尚這樣說嗎？』雲門文偃禪師說：『你剛才就是這樣說的。』學僧說：『我說了。』雲門文偃禪師說：『我問你，十方沒有墻壁阻隔，四面也沒有門，你說大梵天王和帝釋天在商量什麼事？』學僧說：『這與他們有什麼關係？』雲門文偃禪師呵斥道：『只是個逐隊吃飯的傢伙！』
雲門文偃禪師到了江州，有位陳尚書請他齋飯。剛見面就問：『儒家的書籍暫且不問，三乘十二分教（佛教的各種教義分類），自有講經的法師。什麼是衲僧（僧人的謙稱）行腳（雲遊四方）的事？』雲門文偃禪師說：『你曾經問過幾個人？』陳尚書說：『現在問上座您。』雲門文偃禪師說：『現在先放一邊，什麼是教義的真意？』陳尚書說：『黃色的書卷，紅色的軸。』雲門文偃禪師說：『這只是文字語言，什麼是教義的真意？』陳尚書說：『口想說卻說不出，心想攀緣卻忘記了思慮。』雲門文偃禪師說：『口想說卻說不出，是爲了應對有言語；心想攀緣卻忘記了思慮，是爲了應對妄想。什麼是教義的真意？』陳尚書無話可說。雲門文偃禪師說：『聽說尚書您看《法華經》，是嗎？』陳尚書說是。雲門文偃禪師說：『經中說，一切治理生產的行業，都與實相（事物的真實面貌）不相違背。那麼，非非想天（佛教中最高層次的禪定境界）有多少人退位呢？』陳尚書無話可說。雲門文偃禪師說：『尚書您不要草率。三經五論，僧人們拋棄了，特意進入叢林十年二十年，尚且不能領會，尚書您又怎麼能夠領會呢？』陳尚書禮拜說：『我犯了罪過。』
雲門文偃禪師每次見到僧人，必定回頭看，說：『鑒（審視，反省）。』僧人稍微一猶豫，就說：『咦（表示驚訝或疑問）。』後來德山圓明大師，去掉了『顧』字，稱之為『抽顧』。叢林中稱之為『雲門顧鑒咦』。
【評】【頌】雲門文偃禪師向大眾開示說：『古佛與露柱（寺廟中的柱子）相交，是第幾機（禪機，指禪宗的機鋒，即師徒間通過言語、動作等方式來啓發頓悟）？』自己回答說：
【English Translation】 English version: The ten directions have no walls or barriers; the four sides have no gates. Clean and naked, stark and bare, there is nothing to grasp. Yunmen Wenyan (Zen master) said, 'It is easy to bring it up, but very difficult to express it.' A monk said, 'Does the senior monk not agree with the abbot's way of speaking?' Yunmen Wenyan said, 'That is how you just brought it up.' The monk said, 'Yes, I did.' Yunmen Wenyan said, 'I ask you, the ten directions have no walls or barriers; the four sides have no gates. What do you say the Great Brahma King and the Emperor Shakra are discussing?' The monk said, 'What does it have to do with them?' Yunmen Wenyan scolded, 'A mere rice-bucket!'
Yunmen Wenyan arrived in Jiangzhou, where a Minister Chen invited him for a vegetarian meal. Upon meeting him, he asked, 'The Confucian books I will not ask about. The Three Vehicles and Twelve Divisions of the teachings (various classifications of Buddhist doctrines) already have masters to explain them. What is the matter of a wandering monk (humble term for a monk) traveling around?' Yunmen Wenyan said, 'How many people have you asked?' Minister Chen said, 'I am asking you now, senior monk.' Yunmen Wenyan said, 'Let's put that aside for now. What is the true meaning of the teachings?' Minister Chen said, 'Yellow scrolls and red axes.' Yunmen Wenyan said, 'These are just words and language. What is the true meaning of the teachings?' Minister Chen said, 'The mouth wants to speak but loses its words; the mind wants to grasp but forgets its thoughts.' Yunmen Wenyan said, 'The mouth wants to speak but loses its words, is in response to having words; the mind wants to grasp but forgets its thoughts, is in response to delusional thoughts. What is the true meaning of the teachings?' Minister Chen was speechless. Yunmen Wenyan said, 'I hear that you, Minister, read the Lotus Sutra, is that so?' Minister Chen said yes. Yunmen Wenyan said, 'The sutra says that all activities of managing production are not contrary to the true nature of reality (the true appearance of things). Then, how many people have retired from the Heaven of Neither Perception Nor Non-Perception (the highest level of meditative absorption in Buddhism)?' Minister Chen was speechless. Yunmen Wenyan said, 'Minister, do not be hasty. The monks abandon the Three Sutras and Five Treatises and specifically enter the monastery for ten or twenty years, and still cannot understand. How can you understand?' Minister Chen bowed and said, 'I have committed a sin.'
Every time Yunmen Wenyan saw a monk, he would always look back and say, 'Jian (examine, reflect).' If the monk hesitated even slightly, he would say, 'Yi (expressing surprise or doubt).' Later, Great Master Yuangming of Deshan removed the word 'Gu (look back)' and called it 'Chou Gu (extracting the look).' In the monasteries, it is called 'Yunmen Gu Jian Yi'.
[Commentary] [Verse] Yunmen Wenyan addressed the assembly, saying, 'The ancient Buddha interacting with the pillar (a pillar in a temple), what is the level of Zen insight (Zen opportunity, referring to the koans of Zen Buddhism, that is, the way masters and disciples use words, actions, etc. to inspire enlightenment)?' He answered himself, saying:
。南山起云。北山下雨【增收】。
白雲子祥實性大師
僧問。祖意教意是同是別。師曰。不別。曰恁么則同也。師曰。不妨領話。
○上堂。諸人會么。但向街頭市尾。屠兒魁劊。地獄鑊湯處會取。若恁么會得。堪與人天為師。若向衲僧門下。天地懸殊。更有一般底。只向長連床上作好人去。汝道此兩般人。那個有長處。無事珍重。
○問僧。不壞假名而談實相。作么生。僧指椅子曰。這個是椅子。師以手撥椅曰。與我將鞋袋來。僧無對。師曰。這虛頭漢(雲門聞乃雲鬚是我祥兄始得)。
德山緣密圓明禪師
上堂。我有三句語。示汝諸人。一句涵蓋乾坤。一句截斷眾流。一句隨波逐浪。作么生辯。若辯得出。有參學分。若辯不出。長安路上輥輥地。
○上堂。但參活句。莫參死句。活句下薦得。永劫無滯。一塵一佛國。一葉一釋迦。是死句。揚眉瞬目舉指豎拂。是死句。山河大地更無誵訛。是死句。時有僧問。如何是活句。師曰。波斯仰面看。曰恁么則不謬去也。師便打。
【頌】上堂。大眾。及盡去也。直得三世諸佛口掛壁上。猶有一人呵呵大笑。若識此人。參學事畢【增收】。
巴陵新開顥鑒禪師
初到雲門。門曰。雪峰和尚道。開卻門。達
【現代漢語翻譯】 現代漢語譯本 南山升起雲霧，北山便下起雨來。【增收】
白雲子祥實性大師
有僧人問：『祖師的意旨（祖意）和教義（教意）是相同還是不同？』 禪師說：『沒有分別。』 僧人說：『既然如此，那就是相同了。』 禪師說：『不妨你這樣理解。』
禪師上堂說法：『各位會嗎？只要到街頭巷尾，屠夫劊子手，地獄鑊湯之處去體會領悟。如果這樣體會領悟得了，就可以做人天的導師。如果只是在禪堂里，天地就相差懸殊了。還有一種人，只是在禪床上做好人。』 你們說這兩種人，哪一個有長處？沒事，各自珍重。
問僧人：『不壞假名（不改變事物的名稱）而談論實相（真實的本體），怎麼說？』 僧人指著椅子說：『這個是椅子。』 禪師用手撥動椅子說：『給我把鞋袋拿來。』 僧人無言以對。 禪師說：『這個虛頭漢！』（雲門禪師聽后說：『必須是我的祥兄才能這樣。』）
德山緣密圓明禪師
上堂說法：『我有三句話，告訴你們各位。一句涵蓋乾坤（涵蓋宇宙），一句截斷眾流（斬斷所有流向），一句隨波逐浪（隨波逐流）。』 怎麼分辨？如果分辨得出，就有參學的份。如果分辨不出，就像在長安路上不停地滾動。
上堂說法：『只要參活句，不要參死句。活句下領悟，永劫沒有滯礙。一塵一佛國，一葉一釋迦（Sakyamuni）。』 這是死句。揚眉瞬目舉指豎拂，這是死句。山河大地更無誵訛，這是死句。當時有僧人問：『如何是活句？』 禪師說：『波斯人仰面看。』 僧人說：『既然如此，那就沒有錯誤了。』 禪師便打了他。
【頌】上堂說法：『大眾，都離去了。』 直到三世諸佛口掛在墻壁上，還有一人呵呵大笑。如果認識此人，參學之事就完畢了。【增收】
巴陵新開顥鑒禪師
剛到雲門宗，雲門禪師說：『雪峰（Xuefeng）和尚說，打開門，達到……』
【English Translation】 English version The clouds rise from the southern mountain, and rain falls on the northern mountain. [Increased Collection]
Baizhang Zixiang Shixing Master
A monk asked: 'Are the ancestral intent (Zu Yi) and the teaching intent (Jiao Yi) the same or different?' The Master said: 'Not different.' The monk said: 'If so, then they are the same.' The Master said: 'It doesn't matter if you understand it that way.'
The Master ascended the hall and said: 'Do you all understand? Just go to the streets and markets, to the butchers and executioners, to the cauldrons of hell to comprehend. If you can comprehend in this way, you can be a teacher of humans and devas. If you are only under the gate of a monastic, the difference is vast. There is another kind of person who only pretends to be a good person on the meditation bed.' Which of these two kinds of people do you say has merit? Nothing more, cherish yourselves.
Asked a monk: 'How do you talk about the true aspect (real nature) without destroying the provisional name (without changing the names of things)?' The monk pointed to a chair and said: 'This is a chair.' The Master pushed the chair with his hand and said: 'Bring me the shoe bag.' The monk had no reply. The Master said: 'This empty-headed fellow!' (Yunmen (Yunmen) heard this and said: 'It must be my brother Xiang who can do this.')
Deshan Yuanmi Yuanming Chan Master
Ascended the hall and said: 'I have three sentences to show you all. One sentence covers the universe (Han Gai Qian Kun), one sentence cuts off all streams (Jie Duan Zhong Liu), and one sentence follows the waves (Sui Bo Zhu Lang).' How do you discern them? If you can discern them, you have a share in studying Chan. If you cannot discern them, you are just rolling along the road to Chang'an (Chang'an).'
Ascended the hall and said: 'Only participate in the living phrase, do not participate in the dead phrase. If you understand under the living phrase, you will be unobstructed for eternity. One dust, one Buddha land; one leaf, one Sakyamuni (Sakyamuni).' This is a dead phrase. Raising eyebrows, blinking eyes, raising fingers, raising a whisk, these are dead phrases. Mountains, rivers, and the great earth have no errors, these are dead phrases. At that time, a monk asked: 'What is a living phrase?' The Master said: 'A Persian looks up.' The monk said: 'If so, then there is no mistake.' The Master then struck him.
[Verse] Ascended the hall and said: 'Everyone, all have left.' Even when the mouths of the Buddhas of the three worlds are hanging on the wall, there is still one person laughing heartily. If you recognize this person, the matter of studying Chan is finished. [Increased Collection]
Baling Xinkai Haojian Chan Master
Upon arriving at Yunmen (Yunmen), Yunmen (Yunmen) Chan Master said: 'Venerable Xuefeng (Xuefeng) said, open the door, reach...'
磨來也。我問你。作么生。師曰。筑著和尚鼻孔。門曰。地神惡發。把須彌山一摑。𨁝跳上梵天。拶破帝釋鼻孔你為甚麼向日本國里藏身。師曰。和尚莫瞞人好。門曰。筑著老僧鼻孔。又作么生。師無語。門曰。將知你祇是學語之流。師住后。更不作法嗣書。祇將三轉語上雲門。
【頌】僧問。如何是道。師曰。明眼人落井。
【評】【頌】問如何是吹毛劍。師曰。珊瑚枝枝撐著月。
【評】【頌】問如何是提婆宗。師曰。銀碗里盛雪。門曰。他后老僧忌日。祇消舉此三轉語。足以報恩。自後忌辰。果如所囑。
【頌】問祖意教意是同是別。師曰。雞寒上樹。鴨寒下水。
雙泉師寬明教禪師
上堂。舉拂子曰。這個接中下之人。時有僧問。上上人來時如何。師曰。打鼓為三軍。
○問洞山初和尚。如何是佛。山曰。麻三斤。師聞之乃曰。向南有竹。向北有木。
○問如何是定。師曰。鰕跳不出鬥。曰如何出得去。師曰。南山起云。北山下雨。
○問北斗里藏身意旨如何。師曰。雞寒上樹。鴨寒下水。
○師遊山回。首座同眾出接。座曰。和尚遊山。𡾟險不易。師提起拄杖曰。全得這個力。座乃奪卻。師放身便倒。大眾皆進前扶起。師拈拄杖。一時趁散
【現代漢語翻譯】 現代漢語譯本： 磨來也（Molaiye，人名）。我問你，作么生？師說：『筑著和尚鼻孔。』門說：『地神惡發，把須彌山（Xumishan，佛教中的聖山）一摑，𨁝跳上梵天（Fantian，佛教中的天界），拶破帝釋（Dishi，佛教中的天神）鼻孔，你為什麼向日本國里藏身？』師說：『和尚莫瞞人好。』門說：『筑著老僧鼻孔，又作么生？』師無語。門說：『將知你只是學語之流。』師住后，更不作法嗣書，只將三轉語上雲門（Yunmen，禪宗宗派名）。
【頌】僧問：如何是道？師說：『明眼人落井。』
【評】【頌】問：如何是吹毛劍？師說：『珊瑚枝枝撐著月。』
【評】【頌】問：如何是提婆宗（Tipozong，佛教宗派名）？師說：『銀碗里盛雪。』門說：『他后老僧忌日，只消舉此三轉語，足以報恩。』自後忌辰，果如所囑。
【頌】問：祖意教意是同是別？師說：『雞寒上樹，鴨寒下水。』
雙泉師寬明教禪師
上堂。舉拂子說：『這個接中下之人。』時有僧問：『上上人來時如何？』師說：『打鼓為三軍。』
○問：洞山初和尚（Dongshanchu，人名），如何是佛？山說：『麻三斤。』師聞之乃說：『向南有竹，向北有木。』
○問：如何是定？師說：『鰕跳不出鬥。』曰：『如何出得去？』師說：『南山起云，北山下雨。』
○問：北斗里藏身意旨如何？師說：『雞寒上樹，鴨寒下水。』
○師遊山回。首座同眾出接。座說：『和尚遊山，𡾟險不易。』師提起拄杖說：『全得這個力。』座乃奪卻。師放身便倒。大眾皆進前扶起。師拈拄杖，一時趁散。
【English Translation】 English version: Molaiye (Molaiye, a name). I ask you, what's it like? The master said, 'Poking the monk's nostrils.' The disciple said, 'The earth deity is enraged, grabbing Mount Sumeru (Xumishan, the sacred mountain in Buddhism) and leaping up to the Brahma Heaven (Fantian, the heavenly realm in Buddhism), crushing the nostrils of Emperor Shakra (Dishi, a deity in Buddhism). Why are you hiding in Japan?' The master said, 'Monk, it's best not to deceive people.' The disciple said, 'Poking the old monk's nostrils, then what?' The master was speechless. The disciple said, 'I see that you are just a parrot.' After the master took residence, he no longer wrote Dharma succession letters, but only presented the three turning phrases to Yunmen (Yunmen, a Zen Buddhist school).
[Verse] A monk asked: What is the Dao (the Way)? The master said: 'A clear-eyed person falls into a well.'
[Commentary][Verse] Asked: What is the hair-splitting sword? The master said: 'Coral branches prop up the moon.'
[Commentary][Verse] Asked: What is the Tipozong (Tipozong, a Buddhist sect)? The master said: 'Snow in a silver bowl.' The disciple said: 'On the old monk's death anniversary in the future, just reciting these three turning phrases will be enough to repay the kindness.' After that, the anniversary was indeed as instructed.
[Verse] Asked: Are the ancestral meaning and the teaching meaning the same or different? The master said: 'Chickens get on trees when cold, ducks go into the water when cold.'
Zen Master Kuanshi of Shuangquan Mingjiao
Entering the hall, he raised the whisk and said: 'This is to receive people of middle and lower capacity.' At that time, a monk asked: 'What about when people of the highest capacity come?' The master said: 'Beating the drums for the three armies.'
○ Asked: Venerable Dongshanchu (Dongshanchu, a name), what is Buddha? Shan said: 'Three pounds of flax.' Upon hearing this, the master said: 'There is bamboo to the south, and wood to the north.'
○ Asked: What is Samadhi (meditative concentration)? The master said: 'Shrimp cannot jump out of the dipper.' Said: 'How can it get out?' The master said: 'Clouds rise in the southern mountains, and rain falls in the northern mountains.'
○ Asked: What is the meaning of hiding oneself in the Big Dipper? The master said: 'Chickens get on trees when cold, ducks go into the water when cold.'
○ The master returned from a mountain tour. The head seat and the assembly came out to greet him. The seat said: 'Venerable, touring the mountains is difficult and dangerous.' The master raised his staff and said: 'Entirely due to the strength of this.' The seat then snatched it away. The master fell to the ground. The assembly all stepped forward to help him up. The master picked up the staff and chased them all away.
。回顧侍者曰。向道全得這個力。
香林澄遠禪師
在眾日。普請鋤草次。有一僧曰。看俗家失火。師曰。那裡火。曰不見那。師曰不見。曰這瞎漢。是時一眾皆言遠上座敗闕。后明教寬聞舉。嘆曰。須是我遠兄始得。住后僧問。美味醍醐為甚麼變成毒藥。師曰。導江紙貴。
○問如何是祖師西來意。師曰。踏步者誰。
【頌】問如何是室內一碗燈。師曰。三人證龜成鱉。
【頌】問如何是衲衣下事。師曰。臘月火燒山。
○問但有言句儘是賓。如何是主。師曰。長安城裡。曰如何領會。師曰。千家萬戶。
【評】【頌】問如何是西來的的意。師曰。坐久成勞。曰便迴轉時如何。師曰。墮落深坑。
【頌】問萬頃荒田。是誰為主。師曰。看看臘月盡【增收】。
○上堂。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。若識不得。祇是被人熱謾將去。且問汝諸人。是汝參學日久用心。掃地煎茶。遊山玩水。汝且釘釘。喚甚麼作自性。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。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。一切人不奈汝何。出言吐
【現代漢語翻譯】 現代漢語譯本： 回顧侍者說：『要知道完全獲得這種力量。』
香林澄遠禪師
在僧眾中時，一次集體除草，有一僧人說：『看，俗家失火了。』 禪師說：『哪裡失火？』 僧人說：『沒看見嗎？』 禪師說：『沒看見。』 僧人說：『這瞎漢。』 當時眾人都說遠上座（對僧人的尊稱）失敗了。後來明教寬聽到這件事，嘆息說：『必須是我的遠兄才能這樣。』 住持后，有僧人問：『美味的醍醐（比喻佛法）為什麼會變成毒藥？』 禪師說：『導江的紙很貴。』
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）？』 禪師說：『踏步者是誰？』
【頌】問：『如何是室內一碗燈？』 禪師說：『三人證龜成鱉。』
【頌】問：『如何是衲衣（僧人的衣服）下事？』 禪師說：『臘月（農曆十二月）火燒山。』
問：『但有言句儘是賓，如何是主？』 禪師說：『長安城裡。』 僧人說：『如何領會？』 禪師說：『千家萬戶。』
【評】【頌】問：『如何是西來的的意？』 禪師說：『坐久成勞。』 僧人說：『便迴轉時如何？』 禪師說：『墮落深坑。』
【頌】問：『萬頃荒田，是誰為主？』 禪師說：『看看臘月盡（增收）。』
上堂（禪宗的一種說法形式）。 禪師說：『你們這些人，都是挑著缽囊向外行腳（雲遊四方）。還認識自己的本性嗎？如果認識，試著出來說看。如果不認識，只是被人欺騙。且問你們這些人，你們參學日久，用心掃地煎茶，遊山玩水，你們且釘釘（確定），叫什麼作自性？你們且說，始終不變不異，無高無下，無好無丑，不生不滅，究竟歸於何處？你們還知道下落所在嗎？若在這裡知道所在，是諸佛解脫法門，悟道見性，始終不疑不慮，一任橫行，一切人都奈何不了你。出言吐語，
【English Translation】 English version: Revisiting, the attendant said, 'One must know to fully obtain this power.'
Zen Master Xianglin Chengyuan
Once, while in the assembly, during communal weeding, a monk said, 'Look, a layman's house is on fire.' The Master said, 'Where is the fire?' The monk said, 'Don't you see it?' The Master said, 'I don't see it.' The monk said, 'This blind man.' At that time, everyone said that Upper Seat Yuan (a respectful term for a monk) had failed. Later, when Mingjiao Kuan heard of this, he sighed and said, 'It must be my brother Yuan who could do this.' After becoming abbot, a monk asked, 'Why does the delicious ghee (a metaphor for the Dharma) turn into poison?' The Master said, 'The paper in Daojiang is expensive.'
Question: '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, 'Who is the one who is stepping?'
[Verse] Question: 'What is a bowl of lamp inside the room?' The Master said, 'Three people prove a turtle becomes a鱉(biē, a type of turtle).'
[Verse] Question: 'What is the matter beneath the kasaya (monk's robe)?' The Master said, 'Burning a mountain in the twelfth lunar month.'
Question: 'If all words and phrases are guests, what is the host?' The Master said, 'Inside the city of Chang'an.' The monk said, 'How should I understand this?' The Master said, 'Thousands of households.'
[Commentary][Verse] Question: 'What is the true meaning of coming from the West?' The Master said, 'Sitting for too long becomes tiring.' The monk said, 'What about when turning back?' The Master said, 'Falling into a deep pit.'
[Verse] Question: 'Ten thousand acres of barren fields, who is the master?' The Master said, 'See, the twelfth month is ending (increased harvest).'
Ascending the Dharma Hall (a form of Zen Buddhist sermon). The Master said, 'All of you, carrying your bowls and bags, are traveling outward. Have you recognized your own nature yet? If you have, try to come out and say it. If you haven't, you are just being deceived by others. Let me ask you, you have been studying for a long time, diligently sweeping the floor and brewing tea, traveling to mountains and rivers. You must determine, what do you call self-nature? Tell me, what is it that never changes, is not different, has no high or low, no good or bad, is neither born nor dies, and ultimately returns to where? Do you know where it ultimately lies? If you know where it lies, that is the Dharma gate of liberation of all Buddhas, enlightenment and seeing one's nature, without doubt or worry from beginning to end, free to roam as you please, and no one can do anything to you. Speaking and uttering words,
氣實有來處。如人買田。須是收得元本契書。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。終是被人奪卻。汝等諸人。參禪學道亦復如是。還有人收得元本契書么。試拈出看。汝且喚甚麼作元本契書。諸人試道看。若是靈利底。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。與汝自己。天地差殊。且去衣缽下體當尋覓看。若有個見處。上來這裡道看。老僧與汝證明。若覓不得。且依行隊去。
洞山守初禪師
【頌】初參雲門。門問。近離甚處。師曰查渡。門曰。夏在甚處。師曰。湖南報慈。門曰。幾時離彼。師曰。八月二十五。門曰。放汝三頓棒。師至明日。卻上問訊。昨日蒙和尚放三頓棒。不知過在甚麼處。門曰。飯袋子。江西湖南。便恁么去。師于言下大悟。遂曰。他後向無人煙處。不蓄一粒米。不種一莖菜。接待十方往來。盡與伊抽釘拔楔。拈卻炙脂帽子。脫卻鶻臭布衫。教伊灑灑地。作個無事衲僧。豈不快哉。門曰。你身如椰子大。開得如許大口。師便禮拜。
【頌】上堂。言無展事。語不投機。承言者喪。滯句者迷。還得么。你衲僧分上。到這裡須具擇法眼始得。祇如洞山恁么道。也有一場過。且道過在
【現代漢語翻譯】 現代漢語譯本： 氣力確實有它的來源。就像人買田地，必須是收好原始的買賣契約。如果沒有原始的買賣契約，終究是不穩妥的。即使經過官府判決也是沒用的。因為沒有收好原始的買賣契約，最終還是會被人奪走。你們這些人，參禪學道也是如此。還有人收好原始的買賣契約嗎？試著拿出來看看。你們且說說什麼是原始的買賣契約？大家試著說說看。如果是聰明的人，才聽到這樣說，便知道去處。如果不知道去處，向外面學得千般巧妙，記住理解，口若懸河，終究是不究竟的，與你自身，天地差別。且去衣缽下仔細尋覓看看。如果有個見處，上來這裡說說看，老僧我為你證明。如果找不到，就先跟著隊伍去吧。
洞山守初禪師
【頌】當初參訪雲門（禪宗五家之一），雲門（雲門文偃禪師）問：『最近從哪裡來？』 守初禪師回答：『查渡（地名）。』 雲門問：『夏天在哪裡？』 守初禪師回答：『湖南報慈（寺廟名）。』 雲門問：『什麼時候離開那裡的？』 守初禪師回答：『八月二十五。』 雲門說：『放你三頓棒。』 守初禪師到第二天，卻又上前問訊：『昨天蒙和尚放三頓棒，不知道過錯在哪裡？』 雲門說：『飯袋子，江西湖南，就這麼過去了。』 守初禪師在言下大悟，於是說：『他日向無人煙處，不蓄一粒米，不種一莖菜，接待十方往來，盡與伊抽釘拔楔，拈卻炙脂帽子，脫卻鶻臭布衫，教伊灑灑地，作個無事衲僧，豈不快哉！』 雲門說：『你身如椰子大，開得如許大口！』 守初禪師便禮拜。
【頌】上堂說法。言語沒有展開事情，話語不投合時機。承接言語的人喪失本真，執著語句的人迷惑不解。得到了嗎？在你們衲僧的份上，到這裡必須具備擇法眼才行。就像洞山（洞山守初禪師）這樣說，也有一場過錯。且說過錯在哪裡？ English version: Vitality truly has its source. It's like a person buying land, they must keep the original deed. If they don't have the original deed, it's ultimately unstable. Even if it goes through official judgment, it's useless. Because they didn't keep the original deed, it will eventually be taken away by someone else. You all, practicing Chan Buddhism is the same. Does anyone have the original deed? Try to show it to me. What do you call the original deed? Everyone, try to say. If someone is clever, upon hearing this, they will know where to go. If they don't know where to go, and learn a thousand clever things from the outside, memorizing and understanding, speaking like a flowing river, it's ultimately not thorough, and there's a world of difference from your true self. Go and carefully search under your robe and bowl. If you have a realization, come here and tell me, and I, the old monk, will verify it for you. If you can't find it, then just follow the group for now.
Chan Master Dongshan Shouchu
[Verse] Initially visiting Yunmen (one of the five houses of Chan Buddhism), Yunmen (Chan Master Yunmen Wenyan) asked: 'Where have you come from recently?' Shouchu Chan Master replied: 'Chadu (place name).' Yunmen asked: 'Where were you during the summer?' Shouchu Chan Master replied: 'Bao Ci Temple (temple name) in Hunan.' Yunmen asked: 'When did you leave there?' Shouchu Chan Master replied: 'August 25th.' Yunmen said: 'I'll give you three blows of the stick.' The next day, Shouchu Chan Master went to Yunmen and asked: 'Yesterday, I received three blows of the stick from you, Master. I don't know what my fault was.' Yunmen said: 'Rice bag! You just went from Jiangxi to Hunan like that?' Shouchu Chan Master had a great enlightenment upon hearing this, and then said: 'In the future, in a place with no people, I will not store a grain of rice, nor plant a single vegetable, but I will receive travelers from all directions, and I will remove their nails and pull out their wedges, take off their greasy hats, and take off their smelly robes, teaching them to be free and at ease, and become carefree monks. Wouldn't that be wonderful!' Yunmen said: 'Your body is as small as a coconut, yet you open such a big mouth!' Shouchu Chan Master then bowed.
[Verse] Ascending the hall to give a Dharma talk. Words do not unfold the matter, and speech does not suit the occasion. Those who cling to words lose their true nature, and those who are attached to phrases are confused. Have you attained it? As a monk, you must have the eye of discernment here. Even though Dongshan (Chan Master Dongshan Shouchu) said this, there is still a mistake. Where is the mistake?
【English Translation】 English version: Vitality truly has its source. It's like a person buying land, they must keep the original deed. If they don't have the original deed, it's ultimately unstable. Even if it goes through official judgment, it's useless. Because they didn't keep the original deed, it will eventually be taken away by someone else. You all, practicing Chan Buddhism is the same. Does anyone have the original deed? Try to show it to me. What do you call the original deed? Everyone, try to say. If someone is clever, upon hearing this, they will know where to go. If they don't know where to go, and learn a thousand clever things from the outside, memorizing and understanding, speaking like a flowing river, it's ultimately not thorough, and there's a world of difference from your true self. Go and carefully search under your robe and bowl. If you have a realization, come here and tell me, and I, the old monk, will verify it for you. If you can't find it, then just follow the group for now.
Chan Master Dongshan Shouchu
[Verse] Initially visiting Yunmen (one of the five houses of Chan Buddhism), Yunmen (Chan Master Yunmen Wenyan) asked: 'Where have you come from recently?' Shouchu Chan Master replied: 'Chadu (place name).' Yunmen asked: 'Where were you during the summer?' Shouchu Chan Master replied: 'Bao Ci Temple (temple name) in Hunan.' Yunmen asked: 'When did you leave there?' Shouchu Chan Master replied: 'August 25th.' Yunmen said: 'I'll give you three blows of the stick.' The next day, Shouchu Chan Master went to Yunmen and asked: 'Yesterday, I received three blows of the stick from you, Master. I don't know what my fault was.' Yunmen said: 'Rice bag! You just went from Jiangxi to Hunan like that?' Shouchu Chan Master had a great enlightenment upon hearing this, and then said: 'In the future, in a place with no people, I will not store a grain of rice, nor plant a single vegetable, but I will receive travelers from all directions, and I will remove their nails and pull out their wedges, take off their greasy hats, and take off their smelly robes, teaching them to be free and at ease, and become carefree monks. Wouldn't that be wonderful!' Yunmen said: 'Your body is as small as a coconut, yet you open such a big mouth!' Shouchu Chan Master then bowed.
[Verse] Ascending the hall to give a Dharma talk. Words do not unfold the matter, and speech does not suit the occasion. Those who cling to words lose their true nature, and those who are attached to phrases are confused. Have you attained it? As a monk, you must have the eye of discernment here. Even though Dongshan (Chan Master Dongshan Shouchu) said this, there is still a mistake. Where is the mistake?
甚麼處。
【頌】僧問如何是正法眼。師曰。紙捻無油。
【評】【頌】問如何是佛。師曰。麻三斤。
○問如何是無縫塔。師曰。十字街頭石師子。
泐潭謙禪師
僧問。如何是泐潭家風。師曰。阇黎到來幾日也。
○問但有纖毫即是塵不有時作么生。師以手掩兩目。
○問悟本無門。如何得入。師曰。阿誰教汝恁么問。
奉先深禪師
【頌】師同明和尚到淮河。見人牽網。有魚從網透出。師曰。明兄俊哉。一似個衲僧相似。明曰。雖然如此。爭如當初不撞入網羅好。師曰。明兄。你欠悟在。明至中夜方省。(明即金陵清涼智明禪師)。
披雲寂禪師
僧問。以字不成。八字不是。未審是甚麼字。師曰。聽老僧一偈。以字不是八不成。森羅萬象此中明。直饒巧說千般妙。不是謳和不是經。
○問如何是一塵。師曰。滿目是青山(前一則在聯珠頌古第一卷中)。
舜峰韶禪師
僧問。正法無言時如何。師曰言。曰學人不會。乞師端的。師曰。兩重公案。曰豈無方便。師曰。無禮難容。
○問祖意教意是同是別。師曰。日出東方夜落西。
般若柔禪師
【頌】僧問。西天以蠟人為驗。此土如何。師曰。新羅
【現代漢語翻譯】 什麼處？
【頌】僧問如何是正法眼。師曰。紙捻無油。
【評】【頌】問如何是佛。師曰。麻三斤。
○問如何是無縫塔。師曰。十字街頭石師子。
泐潭謙禪師
僧問。如何是泐潭家風。師曰。阇黎（梵語，意為弟子）到來幾日也。
○問但有纖毫即是塵不有時作么生。師以手掩兩目。
○問悟本無門。如何得入。師曰。阿誰教汝恁么問。
奉先深禪師
【頌】師同明和尚到淮河。見人牽網。有魚從網透出。師曰。明兄俊哉。一似個衲僧相似。明曰。雖然如此。爭如當初不撞入網羅好。師曰。明兄。你欠悟在。明至中夜方省。(明即金陵清涼智明禪師)。
披雲寂禪師
僧問。以字不成。八字不是。未審是甚麼字。師曰。聽老僧一偈。以字不是八不成。森羅萬象此中明。直饒巧說千般妙。不是謳和不是經。
○問如何是一塵。師曰。滿目是青山(前一則在聯珠頌古第一卷中)。
舜峰韶禪師
僧問。正法無言時如何。師曰言。曰學人不會。乞師端的。師曰。兩重公案。曰豈無方便。師曰。無禮難容。
○問祖意教意是同是別。師曰。日出東方夜落西。
般若柔禪師
【頌】僧問。西天以蠟人為驗。此土如何。師曰。新羅
【English Translation】 Where?
【Verse】A monk asked, 'What is the true Dharma eye?' The master said, 'A paper wick without oil.'
【Commentary】【Verse】Asked, 'What is Buddha?' The master said, 'Three pounds of flax.'
○Asked, 'What is a seamless pagoda?' The master said, 'A stone lion at the crossroads.'
Chan Master Qian of Letan
A monk asked, 'What is the family style of Letan?' The master said, 'How many days has the Shami (Sanskrit, meaning disciple) been here?'
○Asked, 'If there is even a hair's breadth, it is dust; what about when there is not?' The master covered both eyes with his hands.
○Asked, 'Enlightenment originally has no gate; how does one enter?' The master said, 'Who taught you to ask like that?'
Chan Master Shen of Fengxian
【Verse】The master and Monk Ming arrived at the Huai River. Seeing people pulling a net, a fish broke through the net. The master said, 'Brother Ming is clever, like a Buddhist monk.' Ming said, 'Even so, it's better not to have run into the net in the first place.' The master said, 'Brother Ming, you are lacking in enlightenment.' Ming realized it in the middle of the night. (Ming was Chan Master Zhiming of Qingliang in Jinling).
Chan Master Ji of Piyun
A monk asked, 'The character 'yi' (以) is not complete, and the character 'ba' (八) is not right; what character is it?' The master said, 'Listen to an old monk's verse: 'The character 'yi' is not, 'ba' is not complete, myriad phenomena are clear within this. Even if you cleverly speak a thousand kinds of wonders, it is neither a song nor a scripture.'
○Asked, 'What is a single mote of dust?' The master said, 'The eyes are full of green mountains.' (The previous one is in the first volume of the Collected Verses of Lianzhu).
Chan Master Shao of Shunfeng
A monk asked, 'What is it like when the true Dharma is without words?' The master said, 'Words.' The monk said, 'This student does not understand; I beg the master for a definitive explanation.' The master said, 'Two layers of public cases.' The monk said, 'Is there no expedient means?' The master said, 'Rudeness is hard to tolerate.'
○Asked, 'Are the meaning of the Patriarch and the meaning of the teachings the same or different?' The master said, 'The sun rises in the east and sets in the west.'
Chan Master Rou of Prajna
【Verse】A monk asked, 'In the Western Heaven, they use wax figures to verify; what about here?' The master said, 'Silla'
人草鞋。
○上堂。眾聞板聲集。師因示偈曰。妙哉三下板知識盡來參。既善分時節。吾今不再三。便下座。
薦福承古禪師
操行高潔。稟性虛明。參大光敬玄禪師。乃曰。祇是個草里漢。遂參福嚴雅和尚。又曰。祇是個脫灑衲僧。由是終日默然。深究先德洪規。一日覽雲門語。忽然發悟。自此韜藏。不求名聞。棲止云居弘覺禪師塔所。四方學者奔湊。因稱古塔主也。景祐四年。范公仲淹。出守鄱陽。聞師道德。請居薦福。開闡宗風。
【頌】僧問。大善知識。將何為人。師曰莫。曰恁么則有問有答去也。師曰莫(聯珠稍異)。
○問一喝分賓主。照用一時行。此意若何。師曰。乾柴濕茭。僧便喝。師曰。紅𦦨炎天。
○上堂。夫出家者。為無為法。無為法中。無利益。無功德。近來出家人。貪著福慧。與道全乖。若為福慧。須至明心。若要達道。無汝用心處。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。老僧與你入拔舌地獄。參。
雙峰欽禪師
僧問。如何是雙峰境。師曰。夜聽水流庵后竹。晝看云起面前山。
○問如何是和尚為人一句。師曰。因風吹火。
○上堂。進一步則迷理。退一步則
【現代漢語翻譯】 人草鞋。
○上堂。眾聞板聲集。師因示偈曰。妙哉三下板知識盡來參。既善分時節。吾今不再三。便下座。
薦福承古禪師
操行高潔。稟性虛明。參大光敬玄禪師。乃曰。祇是個草里漢。遂參福嚴雅和尚。又曰。祇是個脫灑衲僧。由是終日默然。深究先德洪規。一日覽雲門語。忽然發悟。自此韜藏。不求名聞。棲止云居弘覺禪師塔所。四方學者奔湊。因稱古塔主也。景祐四年（1037年），范公仲淹。出守鄱陽。聞師道德。請居薦福。開闡宗風。
【頌】僧問。大善知識。將何為人。師曰莫。曰恁么則有問有答去也。師曰莫(聯珠稍異)。
○問一喝分賓主。照用一時行。此意若何。師曰。乾柴濕茭。僧便喝。師曰。紅𦦨炎天。
○上堂。夫出家者。為無為法。無為法中。無利益。無功德。近來出家人。貪著福慧。與道全乖。若為福慧。須至明心。若要達道。無汝用心處。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。老僧與你入拔舌地獄。參。
雙峰欽禪師
僧問。如何是雙峰境。師曰。夜聽水流庵后竹。晝看云起面前山。
○問如何是和尚為人一句。師曰。因風吹火。
○上堂。進一步則迷理。退一步則
【English Translation】 Man's straw sandals.
○At the High Seat. The assembly gathered upon hearing the board. The Master then presented a verse, saying: 'Wonderful, the three strikes of the board, all knowledgeable ones come to participate. Since it is good to distinguish the times, I will not repeat it a third time.' Then he descended from the seat.
Chan Master Chenggu of Jianfu Temple
His conduct was noble and pure, his nature empty and bright. He consulted Chan Master Jingxuan of Daguang, who said, 'Just a common man in the grass.' Then he consulted Monk Ya of Fuyan Temple, who also said, 'Just a free and easy mendicant monk.' Thereupon, he remained silent all day, deeply investigating the grand rules of the former sages. One day, he read the words of Yunmen and suddenly awakened. From then on, he concealed himself, not seeking fame or recognition. He resided at the pagoda of Chan Master Hongjue of Yunju Mountain. Scholars from all directions flocked to him, and he was known as the 'Old Pagoda Master.' In the fourth year of Jingyou (1037 AD), Fan Zhongyan, the governor of Poyang, heard of the Master's virtue and invited him to reside at Jianfu Temple to propagate the teachings of the school.
[Verse] A monk asked, 'What does a great virtuous teacher use to guide people?' The Master said, 'Silence.' The monk said, 'In that case, there is asking and answering.' The Master said, 'Silence' (slightly different linked pearls).
○Someone asked, 'One shout distinguishes guest and host, illuminating function and essence simultaneously. What is the meaning of this?' The Master said, 'Dry firewood and wet straw.' The monk then shouted. The Master said, 'Red flames in the blazing sky.'
○At the High Seat. Those who leave home should do so for the sake of 'non-doing' (wuwei). In 'non-doing,' there is no benefit, no merit. Recently, those who leave home are greedy for blessings and wisdom, which is completely contrary to the Way. If you want blessings and wisdom, you must reach the point of clarifying the mind. If you want to attain the Way, there is no place for you to use your mind. Therefore, I often advise you all not to study the Buddha's teachings, but simply to rest your minds. Those with sharp faculties will attain liberation instantly. Those with dull faculties may take three to five years, but no more than ten years. If you do not awaken, this old monk will send you to the Tongue-Pulling Hell. Participate!
Chan Master Qin of Shuangfeng (Double Peak)
A monk asked, 'What is the realm of Shuangfeng?' The Master said, 'At night, listen to the water flowing behind the bamboo hermitage; during the day, watch the clouds rising in front of the mountain.'
○Someone asked, 'What is the abbot's one phrase for guiding people?' The Master said, 'Wind blowing on fire.'
○At the High Seat. Taking a step forward is to be deluded by principle; taking a step back is to...
失事。饒你一向兀然去。又同無情。僧問。如何得不同無情去。師曰。動靜施為。曰如何得不迷理失事去。師曰。進一步。退一步。僧作禮。師曰。向來有人恁么會。老僧不肯伊。曰請師直指。師便打出。
○問如何是正法眼。師曰。山河大地。
○問如何是法王劍。師曰。鉊刀徒逞。不若龍泉。曰用者如何。師曰。藏鋒猶不許。露刃更何堪。
【頌】問賓頭盧應供四天下。還得遍也無。師曰。如月入水。問如何是用而不雜。師曰。明月堂前垂玉露。水晶殿里燦真珠。
資福詮禪師
僧問。覿面相逢處。如何顧鑒咦。乞師垂半偈。免使後人疑。師曰。鋒前一句超調御。擬問如何歷劫違。曰恁么則東山西嶺。時人知有。未審資福庭前。誰家風月。師曰。且領前話。
黃云元禪師
上堂。古人道。觸目未曾無。臨機何不道。山僧即不然。觸目未曾無。臨機道甚麼。珍重。
龍境倫禪師
開堂升座。提起拂子曰。還會么。若會。頭上更增頭。若不會。斷頭取活。僧問。如何是佛。師曰。勤耕田。曰學人不會。師曰。早收禾。
大容諲禪師
僧問。既是大容。為甚麼趁出僧。師曰。大海不容塵。小溪多榼𢶍。
○問如何是古佛一路。師指地。僧曰
【現代漢語翻譯】 現代漢語譯本：
失事。饒你一向兀然去，又同無情。僧問：『如何得不同無情去？』師曰：『動靜施為。』曰：『如何得不迷理失事去？』師曰：『進一步，退一步。』僧作禮。師曰：『向來有人恁么會，老僧不肯伊。』曰：『請師直指。』師便打出。
問：『如何是正法眼？』師曰：『山河大地。』
問：『如何是法王劍？』師曰：『鉊刀徒逞，不若龍泉。』曰：『用者如何？』師曰：『藏鋒猶不許，露刃更何堪。』
【頌】問：『賓頭盧（Pindolabharadvaja，十六羅漢之一）應供四天下，還得遍也無？』師曰：『如月入水。』問：『如何是用而不雜？』師曰：『明月堂前垂玉露，水晶殿里燦真珠。』
資福詮禪師
僧問：『覿面相逢處，如何顧鑒咦？乞師垂半偈，免使後人疑。』師曰：『鋒前一句超調御，擬問如何歷劫違。』曰：『恁么則東山西嶺，時人知有。未審資福庭前，誰家風月？』師曰：『且領前話。』
黃云元禪師
上堂。古人道：『觸目未曾無，臨機何不道？』山僧即不然：『觸目未曾無，臨機道甚麼？』珍重。
龍境倫禪師
開堂升座。提起拂子曰：『還會么？若會，頭上更增頭；若不會，斷頭取活。』僧問：『如何是佛？』師曰：『勤耕田。』曰：『學人不會。』師曰：『早收禾。』
大容諲禪師
僧問：『既是大容，為甚麼趁出僧？』師曰：『大海不容塵，小溪多榼𢶍。』
問：『如何是古佛一路？』師指地。僧曰：
【English Translation】 English version:
Missing the point. Even if you remain aloof, you are still like insentient things. A monk asked, 'How can one be different from insentient things?' The Master said, 'Through actions and stillness.' The monk said, 'How can one avoid being deluded by principles and missing the point?' The Master said, 'Take a step forward, take a step back.' The monk bowed. The Master said, 'If someone has understood it like this before, I would not approve.' The monk said, 'Please, Master, point it out directly.' The Master then struck him.
Asked, 'What is the Eye of the True Dharma?' The Master said, 'Mountains, rivers, and the great earth.'
Asked, 'What is the Sword of the Dharma King?' The Master said, 'A common knife is just showing off; it's not as good as Longquan (a famous sword).' The monk said, 'How should it be used?' The Master said, 'Concealing the blade is still not allowed; how much less can it be exposed?'
[Verse] Asked, 'Can Pindolabharadvaja (one of the Sixteen Arhats), who receives offerings from the four continents, really be everywhere?' The Master said, 'Like the moon reflected in water.' Asked, 'How can one use without mixing?' The Master said, 'Jade dew hangs before the bright moon hall, and genuine pearls shine in the crystal palace.'
Chan Master Zifu Quan
A monk asked, 'When meeting face to face, how should one reflect and examine? I beg the Master to give half a verse to prevent future generations from doubting.' The Master said, 'A single phrase before the blade surpasses taming; trying to ask how it has been violated for kalpas.' The monk said, 'If that's so, people know about the eastern mountain and western ridge. I don't know whose breeze and moon are before Zifu's courtyard?' The Master said, 'Just understand the previous words.'
Chan Master Huangyun Yuan
Ascending the hall, he said, 'The ancients said, "Nothing is ever absent from sight; why not speak when the opportunity arises?" This monk is not like that: "Nothing is ever absent from sight; what is there to say when the opportunity arises?" Treasure this.'
Chan Master Longjing Lun
Opening the hall and ascending the seat, he raised the whisk and said, 'Do you understand? If you understand, you add another head on top of your head; if you don't understand, cut off your head to gain life.' A monk asked, 'What is Buddha?' The Master said, 'Diligently till the field.' The monk said, 'This student does not understand.' The Master said, 'Harvest the rice early.'
Chan Master Darong Yin
A monk asked, 'Since it is Darong (Great Tolerance), why drive out the monks?' The Master said, 'The great sea does not tolerate dust; small streams have many flasks.'
Asked, 'What is the path of the ancient Buddhas?' The Master pointed to the ground. The monk said:
。不問這個。師曰。去。
○師與一老宿。相期他往。偶因事不去。宿曰。佛無二言。師曰。法無一向。
華嚴慧禪師
僧問。承古有言。妄心無處即菩提。正當妄時。還有菩提也無。師曰。來音已照。曰不會。師曰。妄心無處即菩提。
黃檗法濟禪師
僧問。如何是和尚家風。師曰。與天下人作榜樣。
谷山豐禪師
僧問。師唱誰家曲。宗風嗣阿誰師曰。雪嶺梅華綻。云洞老僧驚。
洞山清稟禪師
參雲門。門問。今日離甚處。曰慧林。門舉拄杖曰。慧林大師恁么去。汝見么。曰深領此問。門顧左右微笑而已。師自此入室印悟。
○金陵主。請居光睦。未幾。命入澄心堂。集諸方語要。經十稔迎住洞山。
北禪寂禪師
上堂。拈拄杖曰。過去未來現在三世諸佛。微塵菩薩。一時在拄杖頭上。轉大法輪。盡向諸人鼻孔里過。還見么。若見。與我拈將來。若不見大似立地死漢。良久曰。風恬浪靜。不如歸堂。
凈源真禪師
上堂。古人道。山河大地普真如。大眾。若得真如。即隱卻山河大地。若不得。即違古人至言。眾中道得者。出來道看。若道不得。不如各自歸堂。珍重。
大梵圓禪師
因見聖僧。乃問僧。此
【現代漢語翻譯】 現代漢語譯本： 不問這個。師父說：『走開。』 師父與一位老修行者約定一同前往某地。 恰巧因為有事未能成行。 老修行者說：『佛沒有二話。』 師父說：『法沒有一成不變的。』 華嚴慧禪師 有僧人問道：『承蒙古人有言，妄心無處即是菩提（覺悟）。 正當妄念生起時，還有菩提嗎？』 師父說：『你的來意我已經明白了。』 僧人說：『不明白。』 師父說：『妄心無處即是菩提。』 黃檗法濟禪師 有僧人問道：『什麼是和尚（住持）的家風？』 師父說：『為天下人做榜樣。』 谷山豐禪師 有僧人問道：『師父您唱的是誰家的曲調？ 宗風傳承自哪位祖師？』 師父說：『雪嶺的梅花綻放，云洞的老僧驚醒。』 洞山清稟禪師 清稟禪師參訪雲門文偃禪師。 雲門問：『你今天從哪裡來？』 答：『慧林。』 雲門舉起拄杖說：『慧林大師就這樣走了嗎？ 你看見了嗎？』 答：『深深領會了這個提問。』 雲門顧視左右，微微一笑。 清稟禪師從此入室，印證開悟。 金陵的主事者，請清稟禪師住在光睦寺。 不久，又命他進入澄心堂，收集各方重要的語句。 經過十年，迎接他住持洞山。 北禪寂禪師 禪師上堂，拿起拄杖說：『過去、未來、現在三世諸佛，以及無數的菩薩，一時都在這拄杖頭上，轉大法輪，全都從各位的鼻孔里經過。 還看見了嗎？ 如果看見了，就給我拿過來。 如果沒看見，那就如同一個站著等死的蠢漢。』 良久，又說：『風平浪靜，不如各自回堂。』 凈源真禪師 禪師上堂，說：『古人說，山河大地都是普遍的真如（事物的本性）。 各位，如果得到了真如，就應該隱去山河大地；如果得不到，那就違背了古人的至理名言。 眾人之中有能說得出來的，出來說說看。 如果說不出來，不如各自回堂。 珍重。』 大梵圓禪師 （大梵圓禪師）因為看見聖僧（指寺院中供奉的僧人像），於是問僧人，『這個』
【English Translation】 English version: He didn't ask about this. The master said, 'Go away.' The master and an old practitioner arranged to go somewhere together. Coincidentally, he couldn't go due to some matter. The old practitioner said, 'The Buddha has no second word.' The master said, 'The Dharma has no fixed direction.' Chan Master Huayan Hui A monk asked, 'It is said of old, 'Nowhere is the deluded mind, that is Bodhi (enlightenment).' When delusion arises, is there still Bodhi?' The master said, 'Your intention in coming is already clear.' The monk said, 'I don't understand.' The master said, 'Nowhere is the deluded mind, that is Bodhi.' Chan Master Huangbo Faji A monk asked, 'What is the abbot's (Heshang) family style?' The master said, 'To be a model for all people in the world.' Chan Master Gushan Feng A monk asked, 'Whose tune does the master sing? Whose ancestral style do you inherit?' The master said, 'Plum blossoms bloom on Snow Mountain, the old monk in Cloud Cave is startled.' Chan Master Dongshan Qingbing Qingbing Chan Master visited Yunmen Wenyan Chan Master. Yunmen asked, 'Where did you come from today?' He replied, 'Huilin.' Yunmen raised his staff and said, 'Did Great Master Huilin go like this? Did you see it?' He replied, 'I deeply understand this question.' Yunmen looked around and smiled slightly. From then on, Qingbing Chan Master entered the room and confirmed his enlightenment. The chief of Jinling invited Qingbing Chan Master to reside at Guangmu Temple. Soon after, he ordered him to enter Chengxin Hall to collect important sayings from various places. After ten years, he was welcomed to reside at Dongshan. Chan Master Beichan Ji The Chan Master ascended the hall, picked up his staff and said, 'The Buddhas of the past, future, and present three times, and countless Bodhisattvas, are all on the head of this staff at once, turning the great Dharma wheel, all passing through everyone's nostrils. Do you see it? If you see it, bring it to me. If you don't see it, you are like a fool standing there waiting to die.' After a long while, he said, 'The wind is calm and the waves are quiet, it is better to return to the hall.' Chan Master Jingyuan Zhen The Chan Master ascended the hall and said, 'The ancients said, 'Mountains, rivers, and the great earth are all universal Suchness (true nature of things).' Everyone, if you attain Suchness, you should conceal the mountains, rivers, and the great earth; if you do not attain it, you are violating the wise words of the ancients. If anyone in the assembly can say it, come out and say it. If you cannot say it, it is better to return to your respective halls. Treasure this.' Chan Master Dafan Yuan Because (Dafan Yuan Chan Master) saw a sacred monk (referring to the statue of a monk enshrined in the temple), he asked the monk, 'This'
個聖僧年多少。僧曰。恰共和尚同年。師喝曰。這竭葉不易道得。
藥山圓光禪師
問新到。南來北來。曰北來。師曰。不落言詮。速道速道。曰某甲是福建道人。善會鄉談。師曰。參眾去。僧曰灼然。師曰。更𨁝跳。便打。
奉國海禪師
僧問。青青翠竹。儘是真如。如何是真如。師曰。點鐵成金客。聞名不見形。曰恁么則禮謝去也。師曰。昔時妄想。至今猶存。
雲門球禪師
僧問。如何是隨色摩尼珠。師曰。色即不無。作么生是珠。曰學人不會。特伸請益。師曰。云有出山勢。水無投澗聲。
佛陀遠禪師
僧問。如何是佛。師曰。銅頭鐵額。曰意旨如何。師曰。簸土揚塵。
慈雲深禪師
僧問。寶鏡當軒時如何。師曰。天地皆失色。
○問如何是教外別傳一句。師曰。扣牙恐驚齒。
化城鑒禪師
上堂。十方薄伽梵。一路涅槃門。諸禪德。且作么生是涅槃門。莫是山僧這裡聚會少時。便為涅槃門么。莫錯會好。諸禪德。總不恁么會。莫別有商量底么。山僧這裡。早是事不獲已。向諸人恁么道。已是相鈍置了也。更擬踏步向前。有何所益。諸禪德。但自無事。自然安樂。任運天真。隨緣自在。莫用巡他門戶。求覓解會。記憶在
【現代漢語翻譯】 現代漢語譯本 有個聖僧年紀多大？僧人說：『恰好和和尚您同年。』禪師呵斥道：『這竭葉（Katyayana，迦旃延，佛陀十大弟子之一，以善於論辯著稱）不容易說得。』
藥山圓光禪師
問新來的僧人：『從南方來還是北方來？』答：『從北方來。』禪師說：『不落入言語的詮釋，快說快說！』答：『我（某甲）是福建人，擅長說家鄉話。』禪師說：『去參拜大眾吧。』僧人說：『確實如此。』禪師說：『更加跳脫！』便打了他。
奉國海禪師
僧人問：『青青翠竹，儘是真如（Tathata，事物的真實如是的狀態）。如何是真如？』禪師說：『點鐵成金的客人，聞名不見其形。』僧人說：『既然這樣，那麼我禮拜告退了。』禪師說：『昔日的妄想，至今仍然存在。』
雲門球禪師
僧人問：『如何是隨色摩尼珠（Cintamani，如意寶珠，能隨心顯現各種顏色的寶珠）？』禪師說：『色即是空，空即是色，怎麼說是珠呢？』僧人說：『學人不會，特來請教。』禪師說：『云有出山之勢，水無投澗之聲。』
佛陀遠禪師
僧人問：『如何是佛？』禪師說：『銅頭鐵額。』問：『意旨如何？』禪師說：『簸土揚塵。』
慈雲深禪師
僧人問：『寶鏡當空時如何？』禪師說：『天地都失去顏色。』
問：『如何是教外別傳一句？』禪師說：『扣牙恐怕驚動牙齒。』
化城鑒禪師
上堂說法：『十方薄伽梵（Bhagavan，世尊，佛的稱號之一），一路涅槃（Nirvana，寂滅）門。各位禪德，且說說什麼是涅槃門？莫非是老僧我這裡聚會少了的時候，便是涅槃門了嗎？不要錯會了。各位禪德，總不是這樣理解的。莫非還有別的商量嗎？老僧我這裡，已經是事不獲已，向各位這樣說了，已經是相互耽誤了。更打算踏步向前，有什麼益處呢？各位禪德，只要自己無事，自然安樂，任憑天真，隨緣自在，不要到處巡訪門戶，求覓理解，記憶在心。』
【English Translation】 English version A holy monk asked, 'How old are you?' The monk replied, 'Exactly the same age as the abbot.' The master scolded, 'This Katyayana (one of the ten great disciples of the Buddha, known for his skill in debate) is not easy to speak of.'
Zen Master Yaoshan Yuanguang
He asked a newly arrived monk, 'Did you come from the South or the North?' The monk replied, 'From the North.' The master said, 'Do not fall into verbal explanations, speak quickly!' The monk replied, 'I (Moujia) am a person from Fujian, skilled in speaking the local dialect.' The master said, 'Go and join the assembly.' The monk said, 'Indeed.' The master said, 'Even more lively!' and then struck him.
Zen Master Fengguo Hai
A monk asked, 'The green bamboo, all is Tathata (the true suchness of things). What is Tathata?' The master said, 'A guest who turns iron into gold, known by name but unseen in form.' The monk said, 'In that case, I will take my leave.' The master said, 'Past delusions still exist today.'
Zen Master Yunmen Qiu
A monk asked, 'What is the Mani jewel (Cintamani, a wish-fulfilling jewel that can manifest various colors at will) that changes color?' The master said, 'Color is not non-existent, how can you say it is a jewel?' The monk said, 'I do not understand, please explain.' The master said, 'The clouds have the force of leaving the mountain, the water makes no sound when plunging into the ravine.'
Zen Master Fotuoyuan
A monk asked, 'What is Buddha?' The master said, 'Copper head and iron forehead.' The monk asked, 'What is the meaning?' The master said, 'Sifting soil and raising dust.'
Zen Master Ciyun Shen
A monk asked, 'What is it like when the precious mirror hangs in the sky?' The master said, 'Heaven and earth both lose their color.'
Asked, 'What is the phrase transmitted separately outside the teachings?' The master said, 'Knocking on your teeth for fear of startling them.'
Zen Master Huacheng Jian
Ascending the hall to preach: 'The Bhagavan (World Honored One, one of the titles of the Buddha) of the ten directions, the one path to Nirvana (extinction). Worthy Zen practitioners, what is the gate of Nirvana? Could it be that when there are few gatherings here at this old monk's place, it is the gate of Nirvana? Do not misunderstand. Worthy Zen practitioners, it is not to be understood in this way. Is there something else to discuss? Here at this old monk's place, it is already a matter of necessity to speak to you in this way, and it is already a mutual delay. What benefit is there in taking another step forward? Worthy Zen practitioners, just be free from affairs, naturally at peace, let your true nature be, be at ease with conditions, do not go around visiting other people's gates, seeking understanding, and memorizing it in your heart.'
心。被他繫縛。不得自在。便被生死之所拘。何時得出頭。可惜光陰。倏忽便是來生。速須努力。時有僧問。生死到來。如何免得。師曰。柴鳴竹爆驚人耳。曰學人不會。請師直指。師曰。家犬聲獰夜不休。
○僧問。如何是向上關棙子。師曰。拔劍攪龍門。
護國和尚
上堂。實際理地。不受一塵。佛事門中。不捨一法。又曰。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。諸上座。作么生理論。朝夕恁么上來。向諸上座說個甚麼即得。若說三乘十二分教。自有座主律師。若說世諦因緣。又非僧家之所議。若論佛法。從上祖宗。多少佛法可與評量。總不如是。須知各各當人分上事。作么生是諸上座分上事。知有么。對眾吐露個消意。以表平生行腳。參善知識。具爍迦羅目。不被人瞞。豈不快哉。還有么。良久云。若無人出頭。賣買不當價。徒勞更商量。珍重。
西禪欽禪師
僧問。如何是涵蓋乾坤句。師曰。天上有星皆拱北。曰如何是截斷眾流句。師曰。大地坦然平。曰如何是隨波逐浪句。師曰。春生夏長。
覺華照禪師
僧問。如何是真如涅槃。師曰。秋風聲颯颯。澗水響潺潺。
延長山和尚
僧問。從上古聖。向甚麼處去。師曰。不在山間。即
【現代漢語翻譯】 現代漢語譯本：心被它（指妄念）束縛，不得自在，便會被生死所拘禁，何時才能解脫？可惜光陰短暫，轉眼便是來生。必須抓緊努力。當時有僧人問：『生死到來時，如何才能避免？』 師父說：『柴火燃燒，竹子爆裂的聲音，驚動人的耳朵。』 僧人說：『弟子不明白，請師父直接指點。』 師父說：『家裡的狗叫聲兇猛，夜晚不停。』 僧人問：『如何是向上關捩子？』 師父說：『拔劍攪動龍門。』 護國和尚 上堂說法。『實際理地，不受一塵。佛事門中，不捨一法。』 又說：『一法若有，毗盧（毗盧遮那佛的簡稱，意為光明遍照）便墮落在凡夫的境界。萬法若無，普賢（普賢菩薩的簡稱，象徵菩薩的行愿）便失去他的境界。』 各位，如何理論？早晚這樣上來，向各位說些什麼才好呢？如果說三乘十二分教，自有座主律師。如果說世諦因緣，又不是僧家所應該議論的。如果論佛法，從上代祖師以來，有多少佛法可以用來評量？總不如是。須知各人自己本分上的事。什麼是各位本分上的事？知道嗎？在眾人面前吐露個訊息，以表明平生行腳，參訪善知識，具有爍迦羅目（意為金剛眼，比喻智慧之眼），不被人欺騙，豈不痛快？還有人要問嗎？』 良久說：『如果沒有人出來說話，買賣就不合算，白白地再商量。珍重。』 西禪欽禪師 僧人問：『如何是涵蓋乾坤句？』 師父說：『天上的星星都拱衛著北極星。』 僧人問：『如何是截斷眾流句？』 師父說：『大地坦然平。』 僧人問：『如何是隨波逐浪句？』 師父說：『春生夏長。』 覺華照禪師 僧人問：『如何是真如涅槃？』 師父說：『秋風聲颯颯，澗水響潺潺。』 延長山和尚 僧人問：『從上古聖，向什麼地方去？』 師父說：『不在山間，即……』
【English Translation】 English version: The mind, being bound by it (referring to deluded thoughts), is not free and will be confined by birth and death. When will it be able to break free? It is a pity that time passes quickly, and the next life comes in the blink of an eye. One must quickly strive diligently. At that time, a monk asked: 'When birth and death arrive, how can one avoid them?' The master said: 'The sound of firewood burning and bamboo exploding startles people's ears.' The monk said: 'This disciple does not understand, please give direct guidance.' The master said: 'The barking of the house dog is fierce, and it does not stop at night.' A monk asked: 'What is the upward barrier?' The master said: 'Drawing a sword to stir the Dragon Gate.' The Venerable Huguo Ascending the hall to preach. '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.' He also said: 'If a single dharma exists, Vairocana (short for Vairocana Buddha, meaning light shining everywhere) will fall into the realm of ordinary beings. If all dharmas are non-existent, Samantabhadra (short for Samantabhadra Bodhisattva, symbolizing the vows and practices of a Bodhisattva) will lose his realm.' All of you, how do you theorize? Coming up here morning and evening, what should I say to you? If I speak of the Three Vehicles and the Twelve Divisions of the Teachings, there are already lecturers and Vinaya masters. If I speak of worldly causes and conditions, it is not something that monks should discuss. If we discuss the Buddhadharma, since the ancestral masters of the past, how much Buddhadharma can be used to evaluate? It is not as good as this. You must know the matter that is each person's own responsibility. What is the matter that is your own responsibility? Do you know? Reveal a message in front of everyone, to show that throughout your life you have traveled and visited good teachers, possessing śakramukha (meaning diamond eyes, a metaphor for the eyes of wisdom), and not being deceived by others, wouldn't that be delightful? Is there anyone else who wants to ask?' After a long silence, he said: 'If no one comes forward to speak, the transaction is not worthwhile, and it is in vain to discuss it further. Treasure this.' Zen Master Xichan Qin A monk asked: 'What is the phrase that covers heaven and earth?' The master said: 'The stars in the sky all surround the North Star.' The monk asked: 'What is the phrase that cuts off the flow of the masses?' The master said: 'The earth is flat and peaceful.' The monk asked: 'What is the phrase that follows the waves?' The master said: 'Spring is born, summer grows.' Zen Master Juehua Zhao A monk asked: 'What is true suchness nirvana?' The master said: 'The autumn wind rustles, the stream water murmurs.' Venerable Yanchang Mountain A monk asked: 'Where do the ancient sages of the past go?' The master said: 'Not in the mountains, then...'
居樹下。曰未審成得個甚麼。師曰。汝還知落處么。僧無語。師便打。
黃龍贊禪師
僧問。如何是和尚關棙子。師曰。少人踏得著。曰忽踏得著時如何。師曰。汝試進前看。僧便喝。師便打。
雲門朗上座
自幼肄業講肆。聞僧問雲門。如何是透法身句。門曰。北斗里藏身。師罔測微旨。遂造雲門。門才見。便把住曰。道道。師擬議。門拓開。乃示頌曰。雲門聳峻白雲低。水急游魚不敢棲。入戶已知未見解。何勞再舉轢中泥。師因斯大悟。
○僧問。如何是解脫。師曰。穿靴水上行。
纂子山庵主
僧問。如何是透法身句。師曰。朝看東南。暮看西北。
大曆和尚
初參白雲。云舉拳曰。我近來不恁么也。師領旨。禮拜。自此入室。僧問。如何是西來意師曰破草鞋。
○問如何是無為。師乃擺手。
○問施主供養將何報答。師以手捻髭曰有髭即捻。無髭又如何。師曰。非公境界。
寶華和尚
見一僧從法堂階下過。師乃敲繩床。僧曰。若是這個。不請拈出。師喜。下地詰之。僧無語。師便打。
月華山月禪師
初謁白雲。云問。業個甚麼。曰孔雀經。云曰。好個人家男女。隨鳥雀後走。師聞語。驚異。遂依附。久之
【現代漢語翻譯】 現代漢語譯本 在樹下居住的僧人問道：『不知我能成就什麼？』黃龍贊禪師說：『你還知道自己的落腳之處嗎？』僧人無言以對，禪師便打了他。
黃龍贊禪師
有僧人問道：『什麼是和尚的關捩子（關鍵之處）？』禪師說：『很少有人能踩到。』僧人說：『如果踩到了又如何？』禪師說：『你試著上前看看。』僧人便大喝一聲，禪師便打了他。
雲門朗上座
雲門朗上座自幼學習講經說法。聽聞有僧人問雲門禪師：『如何是透法身句（徹悟法身的關鍵語句）？』雲門禪師回答說：『北斗里藏身。』雲門朗上座不明白其中的深意，於是前往拜訪雲門禪師。雲門禪師一見到他，便抓住他說：『說！說！』雲門朗上座猶豫不決。雲門禪師便放開他，並作偈頌說：『雲門高聳白雲低，水急游魚不敢棲。入門已知未見解，何勞再舉轢中泥。』雲門朗上座因此大悟。
有僧人問道：『如何是解脫？』雲門朗上座說：『穿靴水上行。』
纂子山庵主
有僧人問道：『如何是透法身句（徹悟法身的關鍵語句）？』纂子山庵主說：『朝看東南，暮看西北。』
大曆和尚
大曆和尚最初參拜白雲禪師。白雲禪師舉起拳頭說：『我近來不這樣做了。』大曆和尚領悟了禪師的旨意，便行禮拜謝。從此之後，他便進入內室修行。有僧人問道：『如何是西來意（達摩祖師西來的真意）？』大曆和尚說：『破草鞋。』
有人問：『如何是無為？』大曆和尚便擺手。
有人問：『施主的供養將用什麼來報答？』大曆和尚用手捻著鬍鬚說：『有鬍鬚就捻，沒有鬍鬚又如何？』大曆和尚說：『這不是你能理解的境界。』
寶華和尚
寶華和尚看見一個僧人從法堂的臺階下走過，便敲擊繩床。僧人說：『如果是這個，請不要拿出來。』寶華和尚很高興，下地追問他。僧人無言以對，寶華和尚便打了他。
月華山月禪師
月華山月禪師最初拜見白雲禪師。白雲禪師問：『你研究什麼？』月禪師回答說：『《孔雀經》。』白雲禪師說：『真是可憐的人家男女，跟在鳥雀後面跑。』月禪師聽了這話，感到非常驚訝，於是依附於白雲禪師，跟隨他很久。
【English Translation】 English version A monk, residing under a tree, asked: 'I don't know what I can achieve.' Zen Master Huanglong Zan said: 'Do you still know where you stand?' The monk was speechless, and the Zen master struck him.
Zen Master Huanglong Zan
A monk asked: 'What is the koan (critical point) of the abbot?' The Zen master said: 'Few people can step on it.' The monk said: 'What if one steps on it?' The Zen master said: 'Try to step forward and see.' The monk then shouted, and the Zen master struck him.
Layman Yunmen Lang
Layman Yunmen Lang studied scriptures from a young age. Hearing a monk ask Zen Master Yunmen: 'What is the phrase that penetrates the Dharmakaya (the body of the Dharma)?' Yunmen replied: 'Hiding in the Big Dipper.' Layman Yunmen Lang did not understand the profound meaning, so he went to visit Yunmen. As soon as Yunmen saw him, he grabbed him and said: 'Speak! Speak!' Layman Yunmen Lang hesitated. Yunmen then released him and presented a verse: 'Yunmen soars high, white clouds low, fish dare not dwell in the rushing stream. Entering the door, one knows there is no understanding, why bother to raise the mud in the wheel track again?' Layman Yunmen Lang had a great enlightenment because of this.
A monk asked: 'What is liberation?' Layman Yunmen Lang said: 'Walking on water in boots.'
Hermit of Zuanzi Mountain
A monk asked: 'What is the phrase that penetrates the Dharmakaya (the body of the Dharma)?' The Hermit of Zuanzi Mountain said: 'Look southeast in the morning, look northwest in the evening.'
Monk Dali
Monk Dali initially visited Zen Master Baiyun. Baiyun raised his fist and said: 'I don't do it like this lately.' Monk Dali understood the Zen master's intention and bowed in gratitude. From then on, he entered the inner chamber to practice. A monk asked: 'What is the meaning of the Western Coming (Bodhidharma's intention in coming from the West)?' Monk Dali said: 'Broken straw sandals.'
Someone asked: 'What is non-action (Wuwei)?' Monk Dali then waved his hand.
Someone asked: 'How will you repay the donors' offerings?' Monk Dali stroked his beard and said: 'If there is a beard, I stroke it. What if there is no beard?' Monk Dali said: 'This is not a realm you can understand.'
Monk Baohua
Monk Baohua saw a monk passing by under the steps of the Dharma hall, so he knocked on the rope bed. The monk said: 'If it is this, please do not bring it out.' Monk Baohua was very happy and went down to question him. The monk was speechless, and Monk Baohua struck him.
Zen Master Yue of Yuehua Mountain
Zen Master Yue of Yuehua Mountain initially visited Zen Master Baiyun. Baiyun asked: 'What do you study?' Zen Master Yue replied: 'The Peacock Sutra.' Baiyun said: 'Truly pitiful men and women, running after birds.' Zen Master Yue was very surprised to hear this, so he attached himself to Baiyun and followed him for a long time.
乃契旨。尋住月華。
○有一老宿。上法堂。東西顧視曰。好個法堂。要且無主。師聞。乃召曰。且坐喫茶。宿問曰。玄中最的。猶是龜毛兔角。不向二諦中修。如何密用。師曰側宿曰。恁么則拗折拄杖。割斷草鞋去也。師曰。細而詳之。
樂凈匡禪師
僧問。但得本。莫愁末。如何是本。師曰。不要問人。曰如何是末。師乃豎指。
○因普請打籬次。僧問。古人種種開方便門。和尚為甚麼卻攔截。師曰。牢下橛著。
后白雲和尚
僧問。古琴絕韻請師彈。師曰。伯牙雖妙手。時人聽者希。曰恁么則再遇子期也。師曰。笑發驚絃斷。寧知調不同。
文殊真禪師
【頌】僧問。萬法歸一。一歸何處。師曰。黃河九曲【增收】。
問古人拊掌意旨如何。師曰。家無小使不成君子。
南臺勤禪師
【頌】僧問。如何是祖師西來意。師曰。一寸龜毛重七斤。
德山晏禪師
僧問。如何是祖師西來意。師曰。桃源水繞白雲亭。
○上堂。一塵才起。大地全收。一毛頭上。師子全身。且道一塵才起大地全收。須彌山重多少。一毛頭上師子全身。大海水有幾滴。有人道得。與汝拄杖子。天下橫行。若道不得。須彌山蓋卻汝頭。大海水溺卻汝
【現代漢語翻譯】 現代漢語譯本：
領受旨意。隨後住在月華（地名）。 有一位老修行，登上法堂，左右環顧說：『好一座法堂，可惜沒有主人。』 禪師聽了，於是召他來說：『請坐下喝茶。』 老修行問道：『玄中最根本的道理，仍然是龜毛兔角（比喻虛無不存在的事物）。不從二諦（世俗諦和勝義諦）中修行，如何秘密運用？』 禪師回答說：『偏離。』 老修行說：『這樣就拗斷拄杖，割斷草鞋去了。』 禪師說：『仔細而詳細地思考。』 樂凈匡禪師 有僧人問道：『只要得到根本，不要擔心末節。什麼是根本？』 禪師說：『不要問人。』 僧人說：『什麼是末節？』 禪師於是豎起手指。 一次因為普請（僧眾共同勞作）打籬笆，有僧人問道：『古人種種開設方便之門，和尚您為什麼卻要攔截？』 禪師說：『牢牢地打下木樁。』 后白雲和尚 有僧人問道：『古琴絕妙的韻律，請禪師彈奏。』 禪師說：『伯牙（春秋時期善於彈琴的人）雖然技藝精妙，但當今聽懂的人很少。』 僧人說：『這樣說來，就是再遇到鐘子期（春秋時期善於欣賞音樂的人）了。』 禪師說：『笑聲驚動琴絃斷裂，哪裡知道音調不同。』 文殊真禪師 【頌】有僧人問道：『萬法歸一，一歸何處？』 禪師說：『黃河九曲（形容河流彎曲）。』 有人問：『古人拍手（拊掌）的意旨是什麼？』 禪師說：『家裡沒有小廝，就成不了君子。』 南臺勤禪師 【頌】有僧人問道：『如何是祖師西來意（達摩祖師從印度來到中國的目的）？』 禪師說：『一寸龜毛重七斤。』 德山晏禪師 有僧人問道：『如何是祖師西來意？』 禪師說：『桃源（世外桃源）水繞白雲亭。』 禪師上堂說法：『一塵才起，大地全收。一毛頭上，獅子全身。那麼，一塵才起大地全收，須彌山（佛教中的山名）重多少？一毛頭上獅子全身，大海水有幾滴？有人說得出來，就給你拄杖子，讓你在天下橫行。如果說不出來，須彌山就蓋住你的頭，大海水就淹沒你。』
【English Translation】 English version:
Received the decree. Subsequently resided in Yuehua (place name). There was an old practitioner who ascended the Dharma hall, looked around and said, 'What a fine Dharma hall, but it has no master.' The Chan master heard this and summoned him, saying, 'Please sit down and have some tea.' The old practitioner asked, 'The most fundamental principle in the profound, is still like tortoise hair and rabbit horns (metaphor for non-existent things). Without cultivating within the two truths (conventional truth and ultimate truth), how can one use it secretly?' The Chan master replied, 'Deviate.' The old practitioner said, 'In that case, I will break the staff and cut the straw sandals and leave.' The Chan master said, 'Think about it carefully and in detail.' Chan Master Lejing Kuang A monk asked, 'If one obtains the root, one need not worry about the branches. What is the root?' The Chan master said, 'Do not ask others.' The monk said, 'What are the branches?' The Chan master then raised his finger. Once, during a communal labor (Sangha's collective work) of building a fence, a monk asked, 'The ancients opened various expedient gates, why do you, Master, block them?' The Chan master said, 'Drive the stakes firmly.' Later, Monk Baiyun A monk asked, 'Please play the exquisite melody of the ancient zither, Master.' The Chan master said, 'Although Bo Ya (a person good at playing zither in the Spring and Autumn Period (771–476 BC)) had superb skills, few people today understand it.' The monk said, 'In that case, it's like meeting Zhong Ziqi (a person good at appreciating music in the Spring and Autumn Period (771–476 BC)) again.' The Chan master said, 'Laughter startles and breaks the strings, how can one know the tunes are different?' Chan Master Wenshu Zhen [Verse] A monk asked, 'The myriad dharmas return to one, where does the one return?' The Chan master said, 'The Yellow River has nine bends (describing the river's winding course).' Someone asked, 'What is the meaning of the ancients clapping their hands (applauding)?' The Chan master said, 'A gentleman cannot be made without a small servant in the house.' Chan Master Nantai Qin [Verse] A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' The Chan master said, 'One inch of tortoise hair weighs seven catties.' Chan Master Deshan Yan A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Chan master said, 'Peach Blossom Spring (Shangri-La) water surrounds the White Cloud Pavilion.' The Chan master ascended the Dharma hall and said: 'As soon as a mote of dust arises, the entire earth is contained. On the tip of a hair, the entire body of a lion. Then, if a mote of dust arises and the entire earth is contained, how much does Mount Sumeru (name of a mountain in Buddhism) weigh? If the entire body of a lion is on the tip of a hair, how many drops of water are there in the great ocean? If someone can say it, I will give you a staff and let you roam freely throughout the world. If you cannot say it, Mount Sumeru will cover your head, and the great ocean will drown you.'
身。
乾明普禪師
僧問。萬行齊修。古人不許。不落功勛。還許也無。師曰一。曰學人未曉。乞師再指。師曰。三十年後。
中梁崇禪師
僧問。垂絲千尺。意在深潭時如何。師曰。紅鱗掌上躍。
黃龍愿禪師
僧問。迦葉上行衣。何人合得披。師曰。一片燒痕地。春入又逢青。
普安道禪師
三句頌。涵蓋乾坤曰。乾坤並萬象。地獄及天堂。物物皆真見。頭頭用不傷。截斷眾流曰。堆山積岳來。一一盡塵埃。更擬論玄妙。冰消瓦解摧。隨波逐浪曰。辯口利舌問。高低總不虧。還如應病藥。診候在臨時。三句外曰。當人如舉唱。三句豈能該。有問如何事。南嶽與天臺。抬薦商量曰。相見不揚眉。君東我亦西。紅霞穿碧落。白日繞須彌。
泐潭靈澄散聖
師有西來意頌曰。因僧問我西來意。我話居山七八年。草履祇栽三個耳。麻衣曾補兩番肩。東庵每見西庵雪。下澗長流上澗泉。半夜白雲消散后。一輪明月到床前。
五祖師戒禪師
僧問。如何是隨色摩尼珠。師曰隨。曰隨後如何。師曰。一個婆婆兩個癭。
【頌】智門問曰。暑往寒來即不問。林下相逢事若何。師曰。五鳳樓前聽玉漏。門曰。爭奈主山高。案山低。師曰。須彌頂上
【現代漢語翻譯】 身。
乾明普禪師
僧問：『萬行齊修，古人不許，不落功勛，還許也無？』師曰：『一。』曰：『學人未曉，乞師再指。』師曰：『三十年後。』
中梁崇禪師
僧問：『垂絲千尺，意在深潭時如何？』師曰：『紅鱗掌上躍。』
黃龍愿禪師
僧問：『迦葉（Mahākāśyapa，佛教人物，釋迦十大弟子之一）上行衣，何人合得披？』師曰：『一片燒痕地，春入又逢青。』
普安道禪師
三句頌：涵蓋乾坤曰：乾坤並萬象，地獄及天堂，物物皆真見，頭頭用不傷。截斷眾流曰：堆山積岳來，一一盡塵埃，更擬論玄妙，冰消瓦解摧。隨波逐浪曰：辯口利舌問，高低總不虧，還如應病藥，診候在臨時。三句外曰：當人如舉唱，三句豈能該，有問如何事，南嶽與天臺。抬薦商量曰：相見不揚眉，君東我亦西，紅霞穿碧落，白日繞須彌（Mount Sumeru，佛教中的聖山）。
泐潭靈澄散聖
師有西來意頌曰：因僧問我西來意，我話居山七八年，草履祇栽三個耳，麻衣曾補兩番肩。東庵每見西庵雪，下澗長流上澗泉。半夜白雲消散后，一輪明月到床前。
五祖師戒禪師
僧問：『如何是隨色摩尼珠（Mani jewel，如意寶珠）？』師曰：『隨。』曰：『隨後如何？』師曰：『一個婆婆兩個癭。』
【頌】智門問曰：『暑往寒來即不問，林下相逢事若何？』師曰：『五鳳樓前聽玉漏。』門曰：『爭奈主山高，案山低。』師曰：『須彌（Mount Sumeru，佛教中的聖山）頂上』
【English Translation】 Body.
Chan Master Qianming Pu
A monk asked: 'To cultivate all practices equally is not permitted by the ancients. If one does not fall into meritorious deeds, is it still permitted?' The Master said: 'One.' The monk said: 'This student does not understand, I beg the Master to explain again.' The Master said: 'Thirty years later.'
Chan Master Zhongliang Chong
A monk asked: 'When a thread is cast a thousand feet, what is the intention in the deep pool?' The Master said: 'A red carp leaps in the palm.'
Chan Master Huanglong Yuan
A monk asked: 'Kāśyapa's (Mahākāśyapa, a Buddhist figure, one of the ten great disciples of Śākyamuni) upper garment, who is worthy to wear it?' The Master said: 'A patch of scorched earth, spring enters and green is met again.'
Chan Master Puan Dao
Three-phrase verse: 'Covering heaven and earth' says: Heaven and earth and all phenomena, hell and paradise, all things are truly seen, every head is used without harm. 'Cutting off the flow of the masses' says: Piling mountains and accumulating peaks come, each and every one turns to dust, further attempting to discuss the profound, ice melts and tiles shatter. 'Following the waves' says: Arguing with a sharp tongue, high and low are never at a loss, it is like medicine for an illness, diagnosis is at the opportune time. 'Outside the three phrases' says: When a person raises a song, how can three phrases encompass it? If asked what the matter is, Mount Nan and Tiantai. 'Raising and recommending discussion' says: Meeting without raising eyebrows, you go east and I go west, red clouds pierce the blue sky, the white sun circles Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhism).
Layman Lingcheng of Letan
The Master has a verse on the meaning of the Westward Journey: Because a monk asked me the meaning of the Westward Journey, I spoke of living in the mountains for seven or eight years, straw sandals only planted three ears, hemp clothes have been patched twice. In the eastern hermitage, I often see snow in the western hermitage, the lower stream flows long and the upper stream springs. After the white clouds dissipate in the middle of the night, a round bright moon arrives before the bed.
Chan Master Shijie of the Fifth Patriarch
A monk asked: 'What is a Mani jewel (Mani jewel, wish-fulfilling jewel) that follows color?' The Master said: 'Follow.' The monk said: 'What happens after following?' The Master said: 'An old woman with two goiters.'
[Verse] Zhimin asked: 'I will not ask about the passing of summer and the coming of winter, what about meeting under the forest?' The Master said: 'Listening to the jade clepsydra in front of the Five Phoenix Tower.' The monk said: 'What to do about the main mountain being high and the table mountain being low?' The Master said: 'On top of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhism)'
擊金鐘。
【頌】僧問。如何是佛。師曰。踏著秤錘硬似鐵【增收】。
福昌善禪師
僧問。如何是正法眼。師曰。夜觀乾象。曰學人不會。意旨如何。師曰。日裡看山。
○上堂。盡乾坤大地微塵諸佛。總在福昌這裡。拈拄杖畫一畫曰。說佛說法。諸禪德。若也會得。出來與汝證據。若也不會。花須連夜發。莫待曉風吹。便下座。
建福同禪師
僧問。如何是透法身句。師曰。鸚鵡慕西秦。僧禮拜。師曰。聽取一頌。雲門透法身。法身何許人。雁回沙塞北。鸚鵡慕西秦。
智門光祚禪師(先住北搭隨州人也)
【頌】僧問。如何是佛。師曰。踏破草鞋赤腳走。曰如何是佛向上事。師曰。拄杖頭上挑日月。
【評】【頌】問如何是般若體。師曰。蚌含明月。曰如何是般若用。師曰。兔子懷胎。
【評】【頌】問蓮華未出水時如何。師曰蓮華。曰出水后如何。師曰荷葉。
○上堂。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。正當恁么時。文殊向甚麼處出頭。若也出頭不得。金毛師子腰折。幸好一盤飯。莫待糝椒姜。
○上堂。汝等諸人。橫擔拄杖。出一叢林入一叢林。你道叢林有幾種。或有栴檀叢林。栴檀圍繞。或有荊棘叢林。
【現代漢語翻譯】 擊金鐘。
【頌】僧問：『如何是佛？』師曰：『踏著秤錘硬似鐵。』【增收】
福昌善禪師
僧問：『如何是正法眼？』師曰：『夜觀乾象。』曰：『學人不會，意旨如何？』師曰：『日裡看山。』
○上堂。盡乾坤大地微塵諸佛，總在福昌這裡。拈拄杖畫一畫曰：『說佛說法。』諸禪德，若也會得，出來與汝證據。若也不會，花須連夜發，莫待曉風吹。便下座。
建福同禪師
僧問：『如何是透法身句？』師曰：『鸚鵡慕西秦。』僧禮拜。師曰：『聽取一頌。雲門透法身，法身何許人？雁回沙塞北，鸚鵡慕西秦。』
智門光祚禪師(先住北搭隨州人也)
【頌】僧問：『如何是佛？』師曰：『踏破草鞋赤腳走。』曰：『如何是佛向上事？』師曰：『拄杖頭上挑日月。』
【評】【頌】問：『如何是般若（prajna，智慧）體？』師曰：『蚌含明月。』曰：『如何是般若（prajna，智慧）用？』師曰：『兔子懷胎。』
【評】【頌】問：『蓮華未出水時如何？』師曰：『蓮華。』曰：『出水后如何？』師曰：『荷葉。』
○上堂。一法若有，毗盧（Vairocana，光明遍照）墮在凡夫。萬法若無，普賢（Samantabhadra，大行）失其境界。正當恁么時，文殊（Manjusri，大智）向甚麼處出頭？若也出頭不得，金毛師子腰折。幸好一盤飯，莫待糝椒姜。
○上堂。汝等諸人，橫擔拄杖，出一叢林入一叢林。你道叢林有幾種？或有栴檀叢林，栴檀圍繞；或有荊棘叢林。
【English Translation】 Striking the golden bell.
[Verse] A monk asked: 'What is Buddha?' The Master said: 'Stepping on the steelyard, it's as hard as iron.' [Additional Collection]
Chan Master Shan of Fuchang
A monk asked: 'What is the eye of the true Dharma?' The Master said: 'Observing the celestial phenomena at night.' The monk said: 'This student does not understand. What is the meaning?' The Master said: 'Looking at the mountain in daylight.'
○ Ascending the hall. All the Buddhas in the universe, the great earth, and the dust motes are all here at Fuchang. Raising his staff and drawing a line, he said: 'Speaking of Buddha and speaking of Dharma.' All you Chan practitioners, if you understand, come out and give me evidence. If you don't understand, the flower buds must bloom overnight; don't wait for the morning breeze to blow them away.' Then he descended from the seat.
Chan Master Tong of Jianfu
A monk asked: 'What is the phrase that penetrates the Dharmakaya (Dharmakaya, the body of the law)?' The Master said: 'The parrot yearns for the western Qin.' The monk bowed. The Master said: 'Listen to this verse: Yunmen penetrates the Dharmakaya (Dharmakaya, the body of the law). Where is the Dharmakaya (Dharmakaya, the body of the law)? The wild geese return to the northern desert, the parrot yearns for the western Qin.'
Chan Master Guangzuo of Zhimen (formerly resided in Beida, Suizhou)
[Verse] A monk asked: 'What is Buddha?' The Master said: 'Breaking through straw sandals, walking barefoot.' The monk said: 'What is the matter beyond Buddha?' The Master said: 'On the top of the staff, carrying the sun and moon.'
[Commentary][Verse] Asked: 'What is the substance of prajna (prajna, wisdom)?' The Master said: 'A clam containing a bright moon.' Asked: 'What is the function of prajna (prajna, wisdom)?' The Master said: 'A rabbit conceiving.'
[Commentary][Verse] Asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Master said: 'A lotus flower.' Asked: 'What is it like after it emerges from the water?' The Master said: 'A lotus leaf.'
○ Ascending the hall. If there is one dharma, Vairocana (Vairocana, the all-illuminating one) falls into the realm of ordinary beings. If there are ten thousand dharmas, Samantabhadra (Samantabhadra, universal worthy) loses his realm. Right at such a time, where does Manjusri (Manjusri, great wisdom) emerge? If he cannot emerge, the golden-haired lion's back will break. It's good to have a plate of rice; don't wait to sprinkle it with pepper and ginger.
○ Ascending the hall. All of you, carrying your staffs horizontally, leave one grove and enter another. How many kinds of groves do you say there are? There are sandalwood groves, surrounded by sandalwood; there are also thorny groves.
荊棘圍繞。或有荊棘叢林。栴檀圍繞。或有栴檀叢林。荊棘圍繞。祇如四種叢林。是汝諸人在阿那個叢林里安身立命。若無安身立命處。虛踏破草鞋。閻羅王徴你草鞋錢有日在。
○上堂。雪峰轅毬羅漢書字。歸宗斬蛇。大隨燒畬。且道明甚麼邊事。還有人明得么。試道看。若明不得。所以道斬蛇須是斬蛇手。燒畬須是燒畬人。瞥起情塵生妄見。眼裡無筋一世貧。
福嚴良雅禪師
居洞山第一座。山參次。僧出問。如何是佛。山答曰。麻三斤。參罷。山至寮謂師曰我今日答這僧話。得么。曰恰值某淨髮。山曰。你元來作這去就。拂袖便出。師曰。答老漢。將謂我明他這話頭不得。因作偈呈曰。五彩𦘕牛頭。黃金為點額。春晴二月初。農人皆取則。寒日賀新正。鐵錢三五百。山見深肯之。
開福賢禪師
【頌】僧問。如何是衲僧活計。師曰。耳里種田(此則聯珠有頌見香林遠章內)。
○上堂。不用思而知。不用慮而解。知解俱泯。合談何事。師曰。一葉落天下秋。
丫山盛禪師
上堂。鐘聲清鼓聲響。早晚相聞休妄想。薦得徒勞別問津。莫道山僧無伎倆。咄。
蓮華峰祥庵主
僧問。如何是雪裡泥牛吼。師曰聽。曰如何是雲中木馬嘶。師曰。響。
【現代漢語翻譯】 現代漢語譯本： 荊棘圍繞。或者有荊棘叢林，栴檀（zhāntán，檀香）圍繞。或者有栴檀（zhāntán，檀香）叢林。荊棘圍繞，正如這四種叢林，是你們這些人要在哪個叢林里安身立命？如果沒有安身立命的地方，白白踏破草鞋，閻羅王（yánluówáng，掌管地獄的神）向你徵收草鞋錢的日子總會到來。 上堂。雪峰（xuěfēng，禪師名號）轅毬羅漢（luóhàn，阿羅漢的簡稱，佛教修行者）書字，歸宗（guīzōng，禪師名號）斬蛇，大隨（dàsuí，禪師名號）燒畬（shē，開墾田地）。且說明的是什麼事情？還有人明白嗎？試著說看。如果不能明白，所以說斬蛇必須是斬蛇高手，燒畬必須是燒畬之人。稍微生起情慾塵埃就會產生虛妄的見解，眼裡沒有真知灼見一輩子貧困。 福嚴良雅（fúyánliángyǎ，禪師名號）禪師 住在洞山（dòngshān，地名）第一座。洞山（dòngshān，地名）參訪結束后，僧人出來問道：『如何是佛？』洞山（dòngshān，地名）回答說：『麻三斤。』參訪結束后，洞山（dòngshān，地名）到禪房對良雅（liángyǎ，禪師名號）禪師說：『我今天回答這個僧人的話，可以嗎？』良雅（liángyǎ，禪師名號）禪師說：『恰好我今天剃頭。』洞山（dòngshān，地名）說：『你原來是這樣理解的。』說完拂袖便走。良雅（liángyǎ，禪師名號）禪師說：『回答老和尚，還以為我不明白他的話頭。』因此作偈呈上說：『五彩描繪牛頭，用黃金點綴額頭。春光明媚的二月初，農人都以此為準則。寒日慶賀新年，鐵錢三五百。』洞山（dòngshān，地名）禪師看了后深深地認可了他。 開福賢（kāifúxián，禪師名號）禪師 【頌】僧人問道：『如何是衲僧（nàsēng，僧人的別稱）的活計？』禪師說：『耳里種田。』（這則聯珠有頌，見香林遠（xiānglínyuǎn，禪師名號）章內）。 上堂。不用思考就能知道，不用考慮就能理解。知和解都泯滅了，還談論什麼事？禪師說：『一葉落天下秋。』 丫山盛（yāshānshèng，禪師名號）禪師 上堂。鐘聲清脆，鼓聲響亮，早晚相聞不要妄想。領會了徒勞地另外詢問渡口，不要說山僧沒有本領。咄。 蓮華峰祥（liánhuáfēngxiáng，禪師名號）庵主 僧人問道：『如何是雪裡泥牛吼？』禪師說：『聽。』問道：『如何是雲中木馬嘶？』禪師說：『響。』
【English Translation】 English version: Surrounded by thorns. Or there is a thicket of thorns, surrounded by chandana (zhāntán, sandalwood). Or there is a thicket of chandana (zhāntán, sandalwood). Surrounded by thorns, just like these four kinds of thickets, in which thicket are you people going to settle down? If there is no place to settle down, you will break your straw sandals in vain, and the day when Yama (yánluówáng, the god who rules hell) collects the money for your straw sandals will always come. Ascending the hall. Xuefeng (xuěfēng, a Chan master's title) turning a ball, Luohan (luóhàn, short for Arhat, a Buddhist practitioner) writing characters, Guizong (guīzōng, a Chan master's title) cutting a snake, Dasui (dàsuí, a Chan master's title) burning the fields (shē, to cultivate land). What is being clarified? Is there anyone who understands? Try to say it. If you cannot understand, therefore it is said that cutting a snake must be done by a snake-cutting expert, and burning the fields must be done by a field-burning person. If emotional dust arises slightly, false views will be produced, and if there is no insight in the eyes, one will be poor for a lifetime. Fuyan Liangya (fúyánliángyǎ, a Chan master's title) Zen Master Residing in the first seat of Dongshan (dòngshān, a place name). After Dongshan (dòngshān, a place name) finished his visit, a monk came out and asked: 'What is Buddha?' Dongshan (dòngshān, a place name) replied: 'Three pounds of flax.' After the visit, Dongshan (dòngshān, a place name) went to the abbot's room and said to Zen Master Liangya (liángyǎ, a Chan master's title): 'Is it okay for me to answer this monk's question today?' Zen Master Liangya (liángyǎ, a Chan master's title) said: 'It just so happens that I am shaving my head today.' Dongshan (dòngshān, a place name) said: 'So that's how you understand it.' After saying that, he flicked his sleeves and left. Zen Master Liangya (liángyǎ, a Chan master's title) said: 'Answering the old monk, I thought I didn't understand his point.' Therefore, he composed a verse and presented it, saying: 'A colorful painting of a bull's head, with gold used to adorn the forehead. In the bright spring of the second month, farmers all take this as their standard. Celebrating the New Year on a cold day, with three to five hundred iron coins.' After reading it, Zen Master Dongshan (dòngshān, a place name) deeply approved of him. Kaifu Xian (kāifúxián, a Chan master's title) Zen Master [Verse] A monk asked: 'What is the livelihood of a nàsēng (nàsēng, another name for a monk)?' The Zen master said: 'Farming in the ears.' (This Lianzhu has a verse, see within Xianglin Yuan's (xiānglínyuǎn, a Chan master's title) chapter). Ascending the hall. Knowing without thinking, understanding without considering. When knowledge and understanding are both extinguished, what is there to talk about? The Zen master said: 'One leaf falls, and the world knows autumn.' Yashan Sheng (yāshānshèng, a Chan master's title) Zen Master Ascending the hall. The sound of the bell is clear, the sound of the drum is loud, do not have delusional thoughts when hearing them morning and evening. Understanding is in vain if you ask about the ferry elsewhere, do not say that this mountain monk has no skills. Duo. Lianhua Fengxiang (liánhuáfēngxiáng, a Chan master's title) Hermit A monk asked: 'What is the roar of a mud ox in the snow?' The Zen master said: 'Listen.' Asked: 'What is the neighing of a wooden horse in the clouds?' The Zen master said: 'Sound.'
【評】【頌】示寂日。拈拄杖示眾曰。古人到這裡。為甚麼不肯住。眾無對。師乃曰。為他途路不得力。復曰。畢竟如何。以杖橫肩曰。楖栗橫擔不顧人。直入千峰萬峰去。言畢而逝。
德山遠禪師
上堂。枕石漱流。任運天真。不見古者道。撥霞掃雪和雲母。掘石移松得茯苓。當恁么時。復何言哉。諸禪德。要會么。聽取一頌。雪霽長空。迥野飛鴻。段云片片。向西向東。
開先照禪師
僧問。向上宗乘乞師垂示。師曰。白雲斷處見明月。曰猶是學人疑處。師曰。黃葉落時聞搗衣。
○上堂。叢林規矩。古佛家風。一參一請。一粥一飯。且道明得個甚麼。祇如諸人。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。
金陵天寶和尚
僧問。如何是和尚家風。師曰。列半作三。曰學人未曉。師曰。鼻孔針筒(又云門示眾曰。拆半烈三針筒鼻孔。云云。載於聯珠頌古)。
法雲善禪師
僧問。如何是古佛道場。師曰。山青水綠。
藍田真禪師
上堂。成山假就於始簣。修途托至於初步。上座適來從地爐邊來。還與初步同別。若言同。即不會不遷。若言別。亦不會不遷。上座作么生會。還會么。這裡
【現代漢語翻譯】 【評】【頌】示寂日（圓寂之日）。拈起拄杖向大眾開示說：『古人到了這裡，為什麼不肯停留？』大眾無言以對。禪師於是說：『因為他們的道路沒有得到真正的力量。』又說：『究竟該如何呢？』用拄杖橫在肩上說：『楖栗橫擔不顧人，直入千峰萬峰去。』說完就圓寂了。
德山遠禪師
上堂說法。『枕著石頭，漱著流水，任憑自然的天真。』不見古人說：『撥開彩霞，掃凈白雪，調和雲母；掘開石頭，移栽松樹，得到茯苓。』當在這種時候，又該說什麼呢？各位禪者，想要領會嗎？聽我一首偈頌：『雪后晴空，廣闊的原野上飛翔著鴻雁。片片雲朵，向西又向東。』
開先照禪師
有僧人問道：『請禪師開示向上之宗乘（最上乘的佛法）。』禪師說：『白雲斷絕之處，可以見到明月。』僧人說：『這仍然是學人疑惑的地方。』禪師說：『黃葉飄落的時候，可以聽到搗衣的聲音。』
上堂說法。『叢林的規矩，古佛的家風，一參一請，一粥一飯。』且說明白這其中蘊含著什麼。就像各位，心念不停，唸唸不住。如果能在不停之處停下來，在念頭之處達到無念，自然就符合了無生的道理。這樣說話，會被人笑話的。參！
金陵天寶和尚
有僧人問道：『什麼是和尚的家風？』禪師說：『列半作三。』僧人說：『學人還不明白。』禪師說：『鼻孔針筒。』（又云門禪師向大眾開示說：『拆半烈三針筒鼻孔。』等等，記載在《聯珠頌古》中）。
法雲善禪師
有僧人問道：『什麼是古佛的道場？』禪師說：『山青水綠。』
藍田真禪師
上堂說法。『堆積成山，是從最初的一筐土開始的；修築遠路，是從最初的一步開始的。』上座你剛才從地爐邊過來，是和最初的一步相同還是不同？如果說相同，那就是不會不遷（事物不會改變）；如果說不同，那也是不會不遷。上座你打算如何理解？能理解嗎？這裡...
【English Translation】 English version: 【Commentary】【Verse】On the day of Parinirvana (the day of passing away). The master held up his staff and addressed the assembly, saying, 'Why didn't the ancients stay when they arrived here?' No one answered. The master then said, 'Because their path was not strong enough.' He added, 'What should one do?' He placed the staff across his shoulder and said, 'Carrying the staff across my shoulder, I don't care about anyone, I go straight into thousands and thousands of peaks.' After speaking, he passed away.
Zen Master Yuande of Deshan
Ascending the hall, he said, 'Pillowing on rocks and rinsing in streams, let nature take its course. Haven't you seen the ancients say, 'Parting the rosy clouds, sweeping away the snow, and mixing mica; digging up rocks, transplanting pines, and obtaining fuling (茯苓, a type of fungus).' What should one say at such a time? Zen practitioners, do you want to understand? Listen to this verse: 'After the snow, the sky is clear, wild geese fly across the vast fields. Patches of clouds drift, heading west and east.'
Zen Master Zhao of Kaixian
A monk asked, 'I beg the master to reveal the supreme vehicle (the highest teaching of Buddhism).' The master said, 'Where the white clouds break, the bright moon can be seen.' The monk said, 'This is still where the student is in doubt.' The master said, 'When the yellow leaves fall, the sound of pounding clothes can be heard.'
Ascending the hall, he said, 'The rules of the monastery, the tradition of the ancient Buddhas, one visit, one request, one bowl of porridge, one meal.' What is there to understand in all of this? Just like you all, your minds never stop, your thoughts never cease. If you can stop where there is no stopping, and have no thought where there are thoughts, you will naturally accord with the principle of no-birth. Speaking like this will be laughed at. Meditate!'
Monk Tiabao of Jinling
A monk asked, 'What is the style of the abbot's family?' The master said, 'Divide half and make three.' The monk said, 'This student does not understand.' The master said, 'A needle tube in the nostril.' (Furthermore, Zen Master Yunmen addressed the assembly, saying, 'Tear apart half, split into three, a needle tube in the nostril,' etc., recorded in the 'Collection of Praises of Ancient Sayings').
Zen Master Shan of Fayun
A monk asked, 'What is the ancient Buddha's sanctuary?' The master said, 'Green mountains and clear waters.'
Zen Master Zhen of Lantian
Ascending the hall, he said, 'Building a mountain relies on the first basket of earth; constructing a long road relies on the first step.' Venerable, you just came from the hearth. Are you the same as the first step or different? If you say the same, then you don't understand non-change (things do not change); if you say different, then you also don't understand non-change. How do you understand? Can you understand? Here...
不是那裡。那裡不是這裡。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。上座適來恁么來。卻請恁么去。參。
雪峰欽山主
上堂。昨日一。今日二。不用思量快須瞥地。不瞥地。蹉過平生沒巴鼻。咄。
西峰豁禪師
謁清涼。問佛未出世時如何。涼曰。云遮海門樹。曰出世后如何。涼曰。擘破鐵圍山。師于言下大悟。涼印可之。歸住寶龍。嘗有問易中要旨者。師曰。夫神生於無形。而成於有形。從有以至於無。然後能合乎妙圓正覺之道。故自四十九衍。以至於萬有。一千五百二十。以窮天下之理。以盡天下之性。不異吾聖人之教也。
洞山曉聰禪師
在云居作燈頭。見僧說泗洲大聖。近在揚州出現。
【頌】有設問曰。既是泗洲大聖為甚麼卻向揚州出現。師曰。君子愛財。取之以道。后僧舉似蓮華峰祥庵主。主大驚曰。雲門兒孫猶在中夜望雲居拜之。
○問達磨未傳心地印。釋迦未解髻中珠。此時若問西來意。還有西來意也無師曰。六月雨淋淋寬其萬姓心。曰恁么則雲散家家月。春來處處花。師曰腳跟下到金剛水。際是多少。僧無語。師曰。祖師西來特唱此事
【現代漢語翻譯】 現代漢語譯本 不是那裡。那裡不是這裡。且說是一處還是兩處。是變遷還是不變遷。是來還是去，或者說不是來也不是去。如果能在此處明白透徹，那麼古往今來都是一樣的。開始和結束自然如此。唸唸都是無常，心心都在永恒地消滅。所以說，觀察方向就知道他去了哪裡，去了的人不會到達方向。上座你剛才這樣來，就請你這樣去。參！
雪峰欽山主
上堂說法。昨天是一，今天就是二。不用思量，要快速地瞥見真理。如果不瞥見，一生都錯過了根本。咄！
西峰豁禪師
去拜見清涼禪師。問：『佛未出世時是什麼樣的？』清涼禪師說：『云遮海門樹。』（云遮蓋著海邊的樹）禪師又問：『出世后又是什麼樣的？』清涼禪師說：『擘破鐵圍山。』（劈開鐵圍山）西峰豁禪師在言下大悟。清涼禪師認可了他。西峰豁禪師後來住在寶龍寺。曾經有人問他關於《易經》中的要旨。禪師說：『神產生於無形，而成於有形。從有形到無形，然後才能符合妙圓正覺之道。所以從四十九的衍變，到萬物的產生，一千五百二十的變化，窮盡天下的道理，盡顯天下的本性，這與我們聖人的教誨沒有不同。』
洞山曉聰禪師
在云居山（地名）做燈頭（負責點燈的僧人）。見到一個僧人說泗洲大聖（佛教神祇名）最近在揚州出現。
【頌】有人提問說：『既然是泗洲大聖，為什麼卻在揚州出現？』禪師說：『君子愛財，取之以道。』（君子喜愛錢財，要用正當的方法獲取）後來這個僧人把這件事告訴了蓮華峰祥庵主。祥庵主非常驚訝地說：『雲門宗（佛教宗派名）的子孫還在半夜裡朝著云居山的方向叩拜啊！』
有人問：『達磨（菩提達摩，禪宗初祖）沒有傳心地印，釋迦（釋迦牟尼佛）沒有解開髻中珠。此時如果問西來的意義，還有西來的意義嗎？』禪師說：『六月雨淋淋，寬其萬姓心。』（六月下著大雨，滋潤著百姓的心田）那人說：『這樣說來，就是雲散家家月，春來處處花。』（雲散開后家家戶戶都能看到月亮，春天到來處處都開滿了鮮花）禪師說：『腳跟下到金剛水際是多少？』（從腳下到金剛水邊有多少距離？）僧人無話可說。禪師說：『祖師西來，特地宣揚這件事。』
【English Translation】 English version Not there. There is not here. And say, is it one place or two? Is it changing or not changing? Is it coming or going, or is it neither coming nor going? If you can understand this clearly, then the past and present are the same. The beginning and the end are naturally so. Every thought is impermanent, and every heart is eternally extinguished. Therefore, it is said, 'Observe the direction to know where he has gone; the one who has gone does not reach the direction.' Venerable monk, you came like this just now, so please go like this. Chan!
Master Xuefeng Qin, Mountain Lord
Ascending the hall. Yesterday was one, today is two. No need to think, quickly glimpse the truth. If you don't glimpse it, you'll miss the fundamental throughout your life. Hah!
Zen Master Xifeng Huo
Went to visit Qingliang (name of a Zen master). Asked, 'What was it like before the Buddha appeared in the world?' Qingliang said, 'Clouds cover the trees at the sea gate.' (Clouds cover the trees by the sea gate) The Zen master asked again, 'What is it like after appearing in the world?' Qingliang said, 'Split open the Iron Mountain.' (Split open the Iron Mountain) Zen Master Xifeng Huo had a great enlightenment upon hearing these words. Qingliang approved of him. Zen Master Xifeng Huo later lived in Baolong Temple. Someone once asked him about the essence of the 'Book of Changes'. The Zen master said, 'The spirit is born from the formless and becomes formed. From the formed to the formless, then it can conform to the path of wonderful, complete, and perfect enlightenment. Therefore, from the forty-nine evolutions to the creation of all things, the one thousand five hundred and twenty changes exhaust the principles of the world and fully reveal the nature of the world, which is no different from the teachings of our sages.'
Zen Master Dongshan Xiaocong
Was a lamp attendant (the monk in charge of lighting the lamps) at Yunju Mountain (place name). Saw a monk saying that the Great Sage of Sizhou (name of a Buddhist deity) had recently appeared in Yangzhou.
[Verse] Someone asked, 'Since it is the Great Sage of Sizhou, why did he appear in Yangzhou?' The Zen master said, 'A gentleman loves wealth, but he acquires it through proper means.' (A gentleman loves wealth, but he acquires it through proper means) Later, this monk told this matter to Abbot Xiang of Lotus Peak. Abbot Xiang was very surprised and said, 'The descendants of the Yunmen School (name of a Buddhist school) are still bowing towards Yunju Mountain in the middle of the night!'
Someone asked, 'Bodhidharma (the first patriarch of Zen Buddhism) did not transmit the seal of the mind, and Shakyamuni (Shakyamuni Buddha) did not untie the pearl in his hair. If we ask about the meaning of the West's coming at this time, is there still a meaning of the West's coming?' The Zen master said, 'The rain in June is pouring down, widening the hearts of all people.' (The rain in June is pouring down, nourishing the hearts of the people) That person said, 'In that case, the clouds disperse, and every family sees the moon; spring comes, and flowers bloom everywhere.' (When the clouds disperse, every family can see the moon; when spring comes, flowers bloom everywhere) The Zen master said, 'How far is it from under your feet to the edge of the Vajra Water?' (How far is it from under your feet to the edge of the Vajra Water?) The monk was speechless. The Zen master said, 'The patriarch came from the West specifically to proclaim this matter.'
。自是上座不薦所以從門入者。不是家珍。認影迷頭。豈非大錯。既是祖師西來特唱此事。又何必更對眾忉忉珍重。
○上堂。晨雞報曉靈粥后便天明燈籠猶瞌睡。露柱卻惺惺。復曰。惺惺直言。惺惺歷歷。直言歷歷。明朝後日。莫認奴作郎。珍重。
○上堂。舉寒山云。井底生紅塵。高峰起白浪。石女生石兒。龜毛寸寸長。若要學菩提但看此模樣。良久曰。還知落處也無。若也不知落處。看看。菩提入僧堂里去也。久立。
○上堂。春寒凝冱。夜來好雪。還見么。大地雪漫漫。春風依舊寒。說禪說道易成佛成祖難。珍重。
○因事示眾。天晴蓋卻屋。乘干刈卻禾。早輸王稅了。鼓腹唱巴歌。
○僧問。德山入門便棒。猶是起模𦘕樣。臨濟入門便喝。未免捏目生花。離此二途。未審洞山如何為人。師曰。天晴久無雨。近日有云騰。曰他日若有人問洞山宗旨教學人如何舉似。師曰。園蔬枯槁甚。擔水潑菠棱。
石霜誠禪師
僧問古者。道捲簾當白晝移榻對青山。如何是捲簾當白晝。師曰。過凈瓶來。曰如何是移榻對青山。師曰。卻安舊處著。
○上堂。心外無法。法外無心。隨緣蕩蕩。更莫沉吟。你等諸人。才上階道。便好回去。更要待第二惡水潑作甚麼。
【現代漢語翻譯】 現代漢語譯本： 自從上座不再推薦從何處入門的方法，那是因為那些不是真正的家珍。如果執迷於虛幻的影子而迷惑了自己的本性，那豈不是大錯特錯？既然禪宗祖師菩提達摩（Bodhidharma）從西天來到中土，特別宣揚這件事，又何必再三叮囑大家要珍重呢？ 上堂說法。雄雞報曉，用過早飯後天就亮了，燈籠卻還像在打瞌睡，只有露柱是清醒的。又說：『清醒就直說，清醒就歷歷分明。直說就歷歷分明，明天后天也是一樣。不要認奴僕作郎君。』珍重。 上堂說法。引用寒山子的詩句：『井底生出紅塵，高峰涌起白浪，石頭女人生下石兒子，烏龜毛一寸寸地長。如果想要學習菩提，就看看這個模樣。』停頓良久說：『還知道它的著落之處嗎？如果不知道著落之處，看看，菩提已經進入僧堂里去了。』站立很久。 上堂說法。春天的寒冷還在凝結，昨夜下了好大的雪。看見了嗎？大地上白雪茫茫，春風依舊寒冷。說禪論道容易，成佛成祖卻很難。珍重。 因為某件事向大眾開示。天晴了就蓋好房屋，趁著天干就收割稻禾，早早地繳納了王家的賦稅，然後拍著肚子唱著鄉間的歌謠。 有僧人問道：『德山宣鑒禪師（780-865）入門就用棒打，這還是一種固定的模式。臨濟義玄禪師（？-866）入門就用喝斥，這未免是捏著眼睛生出幻覺。離開這兩種途徑，不知洞山良價禪師（807-869）是如何教導人的？』洞山守初禪師回答說：『天晴了很久都沒有下雨，近日卻有云氣升騰。』僧人說：『如果將來有人問洞山宗的宗旨，教我如何回答？』洞山守初禪師說：『園子里的蔬菜都快要枯死了，挑水去澆灌菠菜吧。』 石霜楚誠禪師 有僧人問：『古人說道，捲起簾子正當白晝，移動床榻面對青山。什麼是捲起簾子正當白晝？』石霜楚誠禪師回答說：『把凈瓶遞過來。』僧人問：『什麼是移動床榻面對青山？』石霜楚誠禪師回答說：『放回原來的地方去。』 上堂說法。心外沒有佛法，佛法外沒有心。隨順因緣，不要再沉吟猶豫。你們這些人，才走上臺階，最好就回去。還要等待第二次潑髒水做什麼？
【English Translation】 English version: Since the senior monk no longer recommends the way to enter the gate, it is because those are not true family treasures. If one is obsessed with illusory shadows and confuses one's own nature, wouldn't that be a grave mistake? Since the Zen patriarch Bodhidharma came from the West, especially to proclaim this matter, why is it necessary to repeatedly urge everyone to cherish it? Ascending the hall to preach. The rooster crows at dawn, and after the morning porridge, it is daylight, but the lantern is still dozing off. Only the pillar is awake. He further said, 'Being awake, speak directly; being awake, be clear and distinct. Speaking directly, be clear and distinct; tomorrow and the day after tomorrow will be the same. Do not mistake a servant for a master.' Cherish this. Ascending the hall to preach. Quoting Han Shan's verses: 'Red dust arises from the bottom of the well, white waves surge from the peak, a stone woman gives birth to a stone child, and turtle hair grows inch by inch. If you want to learn Bodhi, just look at this appearance.' After a long pause, he said, 'Do you know where it lands? If you don't know where it lands, look, Bodhi has already entered the monks' hall.' He stood for a long time. Ascending the hall to preach. The spring cold is still congealing, and there was a heavy snow last night. Do you see it? The earth is covered in white snow, and the spring breeze is still cold. It is easy to talk about Zen and the Way, but it is difficult to become a Buddha or a patriarch. Cherish this. Giving instructions to the assembly because of a certain matter. When the weather is clear, repair the house; when it is dry, harvest the rice. Pay the royal taxes early, and then pat your belly and sing local songs. A monk asked, 'When Deshan Xuanjian (德山宣鑒, 780-865) entered the gate, he used a stick, which is still a fixed pattern. When Linji Yixuan (臨濟義玄, ?-866) entered the gate, he used a shout, which inevitably creates illusions. Apart from these two paths, how does Dongshan Liangjie (洞山良價, 807-869) teach people?' Dongshan Shouchu (洞山守初) replied, 'It hasn't rained for a long time, but recently there are clouds rising.' The monk said, 'If someone asks about the principles of the Dongshan school in the future, how should I answer?' Dongshan Shouchu said, 'The vegetables in the garden are almost withered, carry water to water the spinach.' Zen Master Shishuang Chucheng (石霜楚誠) A monk asked, 'The ancients said, 'Rolling up the curtain is like daytime, moving the couch to face the green mountains.' What is 'rolling up the curtain is like daytime'?' Zen Master Shishuang Chucheng replied, 'Pass the clean bottle here.' The monk asked, 'What is 'moving the couch to face the green mountains'?' Zen Master Shishuang Chucheng replied, 'Put it back in its original place.' Ascending the hall to preach. There is no Dharma outside the mind, and no mind outside the Dharma. Follow the conditions, and do not hesitate any longer. You people, as soon as you step onto the platform, you should go back. What is the point of waiting for the second splash of dirty water?
泐潭澄禪師
僧問。見者是色聞者是聲離此二途。請師別道。師曰。古寺新碑額。
○師一日見僧披衲。師曰。得恁么好針線。曰祇要牢固。師曰。打草驚蛇作甚麼。曰客來須看。師曰。祇有這個。更別有。曰云生嶺上。師曰未在。更道。曰水滴巖前。
云蓋颙禪師
僧問。如何是祖師西來意。師曰。古寺碑難讀。曰意旨如何。師曰。讀者盡攢眉。
上方岳禪師
上堂。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。
育王坦禪師
僧問。有中有。師曰。金河峰上。曰如何是無中無。師曰。般若臺前。
○上堂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。擊禪床下座。
金山新禪師
僧問。吾有大患。為吾有身。父母未生。未審此身在甚麼處。師曰。曠大劫來無處所。若論生滅盡成非。曰恁么則周遍十方心。不在一切處。師曰。泥里撼樁。
○上堂。世間所貴者。和氏之璧。隋侯之珠。金山喚作驢屎馬糞。出世間所貴者真如解脫菩提涅槃。金山喚作𡱰沸碗鳴。且道恁么說話。落在甚麼處故不是取捨心。重信邪顛見。諸人
【現代漢語翻譯】 現代漢語譯本
泐潭澄禪師
僧人問：『見的是色，聞的是聲，離開這兩種途徑，請老師另外說。』 禪師說：『古寺新碑額。』 禪師有一天看見僧人披著衲衣，禪師說：『得到這麼好的針線。』 僧人說：『只要牢固。』 禪師說：『打草驚蛇做什麼？』 僧人說：『客人來須看。』 禪師說：『只有這個，更別有？』 僧人說：『云生嶺上。』 禪師說：『未在。更道。』 僧人說：『水滴巖前。』 云蓋颙禪師
僧人問：『如何是祖師西來意？』 禪師說：『古寺碑難讀。』 僧人說：『意旨如何？』 禪師說：『讀者盡攢眉。』 上方岳禪師
上堂說法：『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。 育王坦禪師
僧人問：『有中有？』 禪師說：『金河峰上。』 僧人問：『如何是無中無？』 禪師說：『般若（prajna, 智慧）臺前。』 上堂說法：『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。』 擊禪床下座。 金山新禪師
僧人問：『吾有大患，為吾有身。父母未生，未審此身在甚麼處？』 禪師說：『曠大劫來無處所，若論生滅盡成非。』 僧人說：『恁么則周遍十方心，不在一切處。』 禪師說：『泥里撼樁。』 上堂說法：『世間所貴者，和氏之璧，隋侯之珠。金山喚作驢屎馬糞。出世間所貴者真如（tathata, 事物的真實本性）解脫菩提（bodhi, 覺悟）涅槃（nirvana, 寂滅）。金山喚作𡱰沸碗鳴。且道恁么說話，落在甚麼處？故不是取捨心，重信邪顛見。』 諸人
【English Translation】 English version
Chan Master Cheng of Letan
A monk asked: 'What is seen is form, what is heard is sound. Apart from these two paths, please, Master, speak of something else.' The Master said: 'The new inscription on the ancient temple stele.' One day, the Master saw a monk wearing a kasaya (robe). The Master said: 'You've got such fine needlework.' The monk said: 'It only needs to be sturdy.' The Master said: 'Why stir up the snake in the grass?' The monk said: 'One must see to guests when they arrive.' The Master said: 'Is that all there is? Is there anything else?' The monk said: 'Clouds rise above the mountain peaks.' The Master said: 'Not quite. Say more.' The monk said: 'Water drips in front of the cliff.' Chan Master Yong of Yungai
A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The Master said: 'The inscription on the ancient temple stele is difficult to read.' The monk said: 'What is the meaning?' The Master said: 'Readers all knit their brows.' Chan Master Yue of Shangfang
Ascending the hall: 'Whirling, I gather yellow leaves and burn green incense. I sleep half the night on a bamboo mat, clothes and all. After porridge, the assembly is dismissed with three drumbeats. Who can speak further of the Zen of the Patriarchs?' Then he descended from his seat. Chan Master Tan of Yuwang
A monk asked: 'Is there something within something?' The Master said: 'On Golden River Peak.' The monk asked: 'What is nothing within nothing?' The Master said: 'Before the Prajna (wisdom) Terrace.' Ascending the hall: 'A hundred flowers bloom in competition, a hundred birds sing of spring—this is the upward phrase. The Buddhas appear in the world, teachers arouse compassion—this is the downward phrase. What is the phrase that does not involve these two paths? If you recognize it, breath will burst from the crown of your head. If you do not recognize it, it is like an earthen ox plowing a field of stone.' He struck the Zen platform and descended from his seat. Chan Master Xin of Jinshan
A monk asked: 'I have a great affliction, which is that I have a body. Before my parents were born, I do not know where this body was.' The Master said: 'For vast kalpas (eons) it has had no place. If you discuss arising and ceasing, everything becomes wrong.' The monk said: 'In that case, the mind pervades the ten directions and is not in any one place.' The Master said: 'Shaking a post in the mud.' Ascending the hall: 'What the world values are the jade of He Shi and the pearl of Sui Hou. Jinshan calls them donkey dung and horse manure. What the world transcends values are tathata (suchness), liberation, bodhi (enlightenment), and nirvana (extinction). Jinshan calls them the sound of boiling water in a bowl. Tell me, where does such talk fall? Therefore, it is not a mind of taking and rejecting, but rather a heavy belief in perverse and deluded views.' All of you.
要知么。猛虎不顧幾上肉。洪爐豈鑄囊中錐。
雪竇重顯明覺禪師
橫經。講席。究理窮玄。詰問鋒馳。機辯無敵。咸知法器。僉指南遊。首造智門。即伸問曰。不起一念。云何有過。門召師近前。師才近前。門以拂子驀口打。師擬開口。門又打。師豁然開悟。出住翠峰。后遷雪竇。開堂日。僧問。吹大法螺。擊大法鼓。朝宰臨筵。如何即是。師曰。清風來未休。曰恁么則得遇于師也。師曰。一言已出。駟馬難追。僧禮拜。師曰。放過一著。乃普觀大眾曰。人天普集。合發明個甚麼事。焉可互分賓主。馳騁問答。便當宗乘去。廣大門風。威德自在。輝騰今古。把定乾坤。千聖祇言自知。五乘莫能建立。所以聲前悟。旨猶迷顧鑒之端。言下知宗。尚昧識情之表。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。能截生死流同據佛祖位。妙圓超悟。正在此時。堪報不報之恩。以助無為之化。
○上堂。僧問。如何是維摩一默。師曰。寒山訪拾得。曰恁么則入不二之門。師噓一噓。復曰。維摩大士去何從。千古令人望莫窮。不二法門休更問。夜來明月上孤峰。
○上堂。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望
【現代漢語翻譯】 現代漢語譯本 要知道嗎？猛虎不會顧及幾案上的肉，洪爐難道是用來鑄造囊中錐子的？
雪竇重顯明覺禪師
精通儒家經典，擅長講學，深入研究義理，窮盡玄妙之處。辯論時言辭鋒利，無人能敵，大家都認為他是佛門法器。眾人一致推薦他南遊，首先拜訪智門禪師。他立刻提問：『不起一個念頭，為什麼會有過錯？』智門禪師叫他走近前來。他剛走近，智門禪師就用拂塵朝他臉上打去。他剛要開口，智門禪師又打。他因此豁然開悟。之後到翠峰主持寺院，後來遷到雪竇寺。開堂說法那天，有僧人問：『吹響大法螺，敲擊大法鼓，朝廷大員也來參加法會，這是什麼意思？』禪師說：『清風吹來沒有停止。』僧人說：『這樣說來，那就是有幸遇到了您。』禪師說：『一句話說出口，駟馬也難追回。』僧人行禮拜謝。禪師說：『放過一著。』於是環顧大眾說：『人天普遍信奉，要發明什麼事情？怎麼可以互相區分賓主，馳騁問答，就當作是宗門正法呢？』廣大的門風，威德自在，光輝照耀古今。把定乾坤，千聖都說要自己領悟，五乘之法都不能建立。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，還迷惑于認識情感的表面。各位想要知道真實相嗎？只要向上沒有攀援，向下斷絕自身，自然常光就會顯現眼前，個個都像壁立千仞。還能辨別明白嗎？沒有辨別明白就去辨別明白，沒有弄清楚就去弄清楚。既然辨別明白了，就能截斷生死輪迴，共同佔據佛祖的地位。妙圓超悟，正是在這個時候。堪以報答不報之恩，以幫助無為的教化。
○上堂說法。有僧人問：『什麼是維摩詰的一默？（維摩詰：佛教在家菩薩，以其智慧和辯才著稱；一默：指維摩詰在辯論中保持沉默，以此表達對不二法門的理解）』禪師說：『就像寒山去拜訪拾得。（寒山、拾得：唐代兩位著名的隱士和詩僧，常被認為是文殊菩薩和普賢菩薩的化身）』僧人說：『這樣說來，那就是進入不二法門了。』禪師噓了一口氣。又說：『維摩大士去了哪裡？千百年來令人望不見蹤影。不二法門不要再問了，昨夜明月升上孤峰。』
○上堂說法。春天的山巒重疊，呈現出雜亂的青色，春天的水面盪漾著空虛的碧色。空曠的天地之間，獨自遠望。
【English Translation】 English version Do you want to know? A fierce tiger does not care about the meat on the table. How can a roaring furnace be used to forge an awl in a bag?
Zen Master Xue Dou Chong Xian Ming Jue
He was well-versed in Confucian classics, skilled in lecturing, deeply studied principles, and exhausted the mysteries. His arguments were sharp and unmatched, and everyone considered him a Dharma vessel. Everyone recommended him to travel south, and he first visited Zen Master Zhi Men. He immediately asked: 'If a single thought does not arise, why is there fault?' Zen Master Zhi Men called him to come closer. As soon as he approached, Zen Master Zhi Men struck him in the face with a whisk. As soon as he was about to speak, Zen Master Zhi Men struck him again. He thus suddenly attained enlightenment. Later, he presided over the temple in Cui Feng, and later moved to Xue Dou Temple. On the day of the opening ceremony, a monk asked: 'Blowing the great Dharma conch, beating the great Dharma drum, and even court officials attend the Dharma assembly, what does this mean?' The Zen master said: 'The clear wind blows without ceasing.' The monk said: 'In that case, it is fortunate to have met you.' The Zen master said: 'Once a word is spoken, even a team of four horses cannot chase it back.' The monk bowed in gratitude. The Zen master said: 'Let go of one move.' Then he looked around at the crowd and said: 'People and gods universally believe, what is there to discover? How can we distinguish between guest and host, gallop in questions and answers, and take it as the true Dharma of the sect?' The vast style of the school, with majestic virtue and freedom, shines through the past and present. Holding the universe firmly, all the sages say to realize it for oneself, and the five vehicles cannot be established. Therefore, to realize before the sound, the meaning is still confused at the beginning of self-reflection; to know the purpose under the words, still confused at the surface of recognizing emotions. Do you all want to know the true appearance? Just without climbing upwards, and cutting off oneself downwards, naturally the constant light will appear before you, and everyone will stand like a wall of a thousand feet. Can you still distinguish clearly? If you haven't distinguished clearly, then distinguish clearly; if you haven't understood, then understand. Once you have distinguished clearly, you can cut off the cycle of birth and death and jointly occupy the position of the Buddha. Wonderful and complete transcendence, is precisely at this time. Worthy of repaying the kindness that cannot be repaid, to help the transformation of non-action.
○ Giving a sermon. A monk asked: 'What is Vimalakirti's silence? (Vimalakirti: A Buddhist lay bodhisattva, known for his wisdom and eloquence; silence: refers to Vimalakirti's silence in the debate, expressing his understanding of the non-dual Dharma door) ' The Zen master said: 'It's like Hanshan visiting Shide. (Hanshan and Shide: Two famous hermits and poet monks of the Tang Dynasty, often considered to be incarnations of Manjushri and Samantabhadra Bodhisattvas) ' The monk said: 'In that case, that is entering the gate of non-duality.' The Zen master sighed. And said: 'Where did the great Vimalakirti go? For thousands of years, people cannot see his trace. Don't ask about the non-dual Dharma door anymore, last night the bright moon rose on the lonely peak.'
○ Giving a sermon. The spring mountains are stacked and chaotic green, the spring water ripples with empty blue. In the vast world, standing alone and looking far away.
何極。便下座。顧謂侍者曰。適來有人看方丈么。者曰有。師曰作賊人心虛。
○上堂。大眾。這一片田地。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。
【頌】僧問。如何是諸佛本源。師曰。千峰寒色。曰未委向上更有也無。師曰。雨滴巖花。
○上堂。十方無壁落。四面亦無門。古人向甚麼處見客。或若道得接手句。許你天上天下。
【頌】示眾曰。龍泉與刀斧同質。利鈍懸殊駑駘與驥馬同途。遲速有異【增收】。
【頌】僧問。山花開似錦。澗水湛如藍。學人分上。為甚麼不會。師曰。枯木里瞠眼。曰恁么則從苗辨地。因語識人也。師曰。三十棒。且待別時【增收】。
【頌】僧問。如何是佛師曰。四山圍繞【增收】。
云蓋鵬禪師
【頌】初謁雙泉雅禪師。泉令充侍者。示以芭蕉拄杖話。經久無省發。一日泉向火次。師侍立。泉忽問拄杖子話試舉來。與子商量。師擬舉。泉拈火箸便撼。師豁然大悟。
○上堂。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。良久曰。相識滿天下。知心能幾人。
彰法泗禪師
僧問。如何是佛法大意。師曰。多少人摸索不著曰。忽然摸著又作么生。師曰。堪作甚麼。
【現代漢語翻譯】 現代漢語譯本： 何極（人名）。便下座。回頭對侍者說：『剛才有人來看方丈（寺院住持的居室）嗎？』侍者說：『有。』禪師說：『做賊的人心虛。』
上堂說法。對大眾說：『這一片田地，交付給你們很久了。你們這些人，四面的邊界，還沒有認識清楚。如果想要在中心栽樹，我也不吝惜。』
【頌】有僧人問：『如何是諸佛的本源？』禪師說：『千峰寒冷之色。』僧人說：『還未明白，向上還有更高的境界嗎？』禪師說：『雨滴落在巖石上的花朵。』
上堂說法。『十方沒有墻壁阻隔，四面也沒有門。古人從什麼地方接待客人？』如果有人能說出接手句，就允許你在天上天下自由自在。
【頌】向大眾開示說：『龍泉劍和刀斧，材質相同，鋒利與遲鈍卻有差別。劣馬和駿馬，道路相同，遲緩與快速卻有不同。』
【頌】有僧人問：『山花盛開如錦繡，澗水清澈如藍靛。學人我，為什麼不能領會？』禪師說：『枯木里瞪著眼睛。』僧人說：『這樣說，就是從苗來辨別地，因言語來認識人啊。』禪師說：『三十棒，且留待以後再打。』
【頌】有僧人問：『如何是佛？』禪師說：『四山圍繞。』
云蓋鵬禪師
【頌】當初拜見雙泉雅禪師（人名）。雅禪師讓他擔任侍者。用芭蕉拄杖的話來開示他，很久都沒有領悟。一天，雅禪師在烤火，云蓋鵬禪師侍立在旁。雅禪師忽然問：『拄杖子的話，你試著說來，我和你商量。』云蓋鵬禪師剛要開口，雅禪師拿起火箸就攪動。云蓋鵬禪師豁然大悟。
上堂說法。『高不在於絕頂，富不在於福嚴（寺廟名），樂不在於天堂，苦不在於地獄。』良久說：『相識的人遍天下，知心的人能有幾個？』
彰法泗禪師
有僧人問：『如何是佛法的大意？』禪師說：『多少人摸索不著。』僧人說：『忽然摸著了又怎麼樣？』禪師說：『能做什麼？』
【English Translation】 English version: He Ji (person's name). Then he stepped down from his seat. Turning to the attendant, he said, 'Has anyone come to see the abbot's room (the residence of the abbot of a monastery) just now?' The attendant replied, 'Yes.' The Zen master said, 'A thief has a guilty conscience.'
Ascending the hall to preach. He said to the assembly, 'This piece of land has been entrusted to you for a long time. Yet, none of you have clearly recognized its four boundaries. If you wish to plant a tree in the center, I will not be stingy.'
[Verse] A monk asked, 'What is the original source of all Buddhas?' The Zen master said, 'The cold color of a thousand peaks.' The monk said, 'I still don't understand; is there a higher realm above?' The Zen master said, 'Raindrops on flowers on the rocks.'
Ascending the hall to preach. 'The ten directions have no walls, and the four sides have no doors. Where did the ancients receive guests?' If someone can say the connecting phrase, you are allowed to be free in heaven and earth.
[Verse] Showing the assembly, he said, 'The Dragon Spring sword and the axe are of the same material, but their sharpness differs. A nag and a steed travel the same path, but their speed varies.'
[Verse] A monk asked, 'Mountain flowers bloom like brocade, and the stream water is as clear as indigo. Why can't the student understand?' The Zen master said, 'Staring eyes in a dead tree.' The monk said, 'So, one discerns the land from the seedlings and recognizes people from their words.' The Zen master said, 'Thirty blows, to be given at another time.'
[Verse] A monk asked, 'What is Buddha?' The Zen master said, 'Surrounded by four mountains.'
Zen Master Yun Gai Peng
[Verse] Initially, he visited Zen Master Shuang Quan Ya (person's name). Ya Zen Master made him an attendant. He instructed him with the words of the plantain staff, but he did not understand for a long time. One day, Ya Zen Master was making a fire, and Yun Gai Peng Zen Master was standing by. Ya Zen Master suddenly asked, 'Try to say the words of the staff, and I will discuss it with you.' As Yun Gai Peng Zen Master was about to speak, Ya Zen Master picked up the fire tongs and stirred the fire. Yun Gai Peng Zen Master suddenly realized.
Ascending the hall to preach. 'High is not at the summit, rich is not at Fuyan (temple name), joy is not in heaven, and suffering is not in hell.' After a long pause, he said, 'Acquaintances are all over the world, but how many are true friends?'
Zen Master Zhang Fa Si
A monk asked, 'What is the great meaning of the Buddha-dharma?' The Zen master said, 'So many people cannot find it.' The monk said, 'What if one suddenly finds it?' The Zen master said, 'What can it be used for?'
北禪賢禪師
【頌】僧問。如何是佛師曰。匙挑不上。
【頌】歲夜小參曰。年窮歲盡。無可與諸人分歲老僧烹一頭露地白牛。炊黍米飯煮野菜羹燒榾柮火。大家吃了。唱村田樂何故。免見倚他門戶傍他墻。剛被時人喚作郎。便下座。歸方丈至夜深。維那入方丈問訊曰。縣裡有公人。到勾和尚師曰。作甚麼那。曰道和尚宰牛不納皮角。師遂將下頭帽擲在地上。那便拾去。師跳下禪床攔胸擒住叫曰賊賊。那將帽子覆師頂曰。天寒且還和尚師呵呵大笑。那便出去。時法昌為侍者。師顧昌曰這公案作么生。昌曰。潭州紙貴一狀領過。
日芳上座
僧問。如何是涵蓋乾坤句。師豎起拄杖。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。師便起去。
○師贊開福真曰。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𩬊誵訛金烏卓午兮迅風霹靂。
開先暹禪師
操行清苦。遍游師席。以開悟為志。參德山。見山上堂。顧視大眾曰。師子顰呻。像王回顧。師忽有省。入室陳所解。山曰。子作么生會師回顧曰。後園驢吃草。山然之。后至雪
【現代漢語翻譯】 現代漢語譯本 北禪賢禪師
【頌】有僧人問道：『什麼是佛？』 禪師回答說：『用勺子也舀不上來。』
【頌】除夕小參時說：『一年到頭，沒有什麼可以和各位分享的，老僧就烹了一頭露天放養的白牛，煮了小米飯，做了野菜羹，燒了木柴火。大家吃了吧，唱唱鄉間的歌謠。』為什麼呢？『免得去看別人的臉色，依靠別人的墻壁。』剛被世人叫做『郎』，禪師便下座，回到方丈室，直到深夜。維那進入方丈室問候說：『縣裡有公差來了，要拘捕和尚。』禪師問：『做什麼？』維那說：『說和尚宰牛不交納牛皮牛角。』禪師於是將頭上的帽子扔在地上，維那便撿起來。禪師跳下禪床，攔胸抓住維那叫道：『抓賊啊！』維那將帽子蓋在禪師頭上說：『天冷，還是還給和尚吧。』禪師呵呵大笑，維那便出去了。當時法昌擔任侍者，禪師看著法昌說：『這樁公案你覺得怎麼樣？』法昌說：『潭州的紙很貴，我願意代您寫一份狀子承擔下來。』
日芳上座
有僧人問道：『什麼是涵蓋乾坤句？』禪師豎起拄杖。僧人說：『什麼是截斷眾流句？』禪師橫著拄杖。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。』禪師便起身離開了。
禪師讚頌開福真（開福寺的真像）說：『清秀消瘦啊，值得瞻仰。瞻仰他卻並非親身。用精妙的筆墨描繪啊，可以模擬可以畫像。畫像卻並非真身。非親非真，如同秋月盈輪。有言語卻無滋味啊，的的確確。已經過去卻好像還在啊，尋找啊尋找，正中時機，隱隱顯顯啊，一絲一毫的差錯。金烏當空照耀啊，如同迅猛的風和霹靂。』
開先暹禪師
操守清廉，生活清苦，遍訪名師，以開悟為目標。參拜德山（人名）禪師，見到德山禪師上堂，環顧大眾說：『獅子發出呻吟，像王也會回頭顧盼。』開先暹禪師忽然有所領悟，進入室內陳述自己的理解。德山禪師問：『你是怎麼理解的？』開先暹禪師回頭說：『後花園的驢在吃草。』德山禪師認可了他的說法。後來到了雪
【English Translation】 English version Chan Master Xian of Northern Chan
[Verse] A monk asked: 'What is Buddha?' The master said: 'You can't scoop it up with a spoon.'
[Verse] During the New Year's Eve small gathering, he said: 'The year is ending, and there is nothing I can share with you all. The old monk will cook a free-range white cow, boil millet rice, make wild vegetable soup, and burn firewood. Everyone, eat up and sing village songs.' Why? 'To avoid looking at other people's faces and relying on other people's walls.' Just being called 'Sir' by the world, the master descended from his seat and returned to his abbot's room until late at night. The director of the monastery entered the abbot's room to inquire, saying: 'The county officials have arrived to arrest the monk.' The master asked: 'What for?' The director said: 'They say the monk slaughtered a cow and did not hand over the hide and horns.' Thereupon, the master threw the hat off his head onto the ground, and the director picked it up. The master jumped down from the meditation bed, grabbed the director by the chest, and shouted: 'Thief! Thief!' The director placed the hat on the master's head, saying: 'It's cold, let's return it to the monk.' The master laughed heartily, and the director left. At that time, Fachang was serving as an attendant. The master looked at Fachang and said: 'What do you think of this case?' Fachang said: 'Paper is expensive in Tanzhou, I am willing to write a statement on your behalf and take responsibility.'
Senior Monk Rifang
A monk asked: 'What is the phrase that encompasses the universe?' The master raised his staff. The monk said: 'What is the phrase that cuts off the flow of the masses?' The master held his staff horizontally. The monk said: 'What is the phrase that follows the waves?' The master threw down his staff. The monk said: 'Beyond these three phrases, please tell us, Master.' The master then got up and left.
The master praised the true image of Kaifu (Kaifu Temple), saying: 'Clear and slender, worthy of admiration. Admiring him is not the same as being close. Depicted with exquisite brushstrokes, it can be imitated and portrayed. The image is not the true body. Neither close nor true, like the full moon in autumn. There are words but no flavor, indeed. It has passed but seems to be here, searching and searching, hitting the mark, hidden and revealed, a slight error. The golden crow shines in the sky, like a swift wind and thunder.'
Chan Master Xian of Kaixian
He maintained a pure conduct and a simple life, traveling to various teachers' seats, with enlightenment as his goal. He visited Chan Master Deshan (person's name), and seeing Chan Master Deshan ascend the platform, he looked around at the assembly and said: 'The lion groans, and the elephant king also looks back.' Chan Master Xian of Kaixian suddenly had an insight and entered the room to state his understanding. Chan Master Deshan asked: 'How do you understand it?' Chan Master Xian of Kaixian looked back and said: 'The donkey in the back garden is eating grass.' Chan Master Deshan approved of his statement. Later, he arrived at Xue
竇。竇與語。喜其超邁。目曰海上橫行暹道者。遂命分座四方英衲。敬畏之。他日竇舉師出世金鵝。師聞潛書二偈于壁而去曰。不是無心繼祖燈。道慚未廁嶺南能。三更月下離巖竇。眷眷無言戀碧層。二十餘年四海間。尋師擇友未嘗閑。今朝得到無心地。卻被無心趁出山。晚年眾請滋甚。遂開法開先。以慰道俗之望。
秀州資聖勤禪師
上堂。多生覺悟非干衲。一點分明不在燈。拈拄杖曰。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。作么生過得羅剎橋。良久曰。水流千派月。山鎖一溪云。卓拄杖下座。
潭州鹿苑圭禪師
上堂。凡有因緣。須曉其宗。若曉其宗。無是無不是用。則波騰海沸。全真體以執行。體則鏡凈水沉舉隨緣而會寂。且道兜率天宮幾人行。幾人坐若向這裡辨得緇素。許你諸人。東西南北。如雲似鶴。於此不明。踏破草鞋未有了日在。參。
云居曉舜禪師(號舜老夫)
少年粗猛。忽悟浮幻。投師出家。乃修細行。
【頌】參洞山。一日如武昌行乞。首謁劉公居士家。士高行為時所敬。意所與奪。莫不從之。師時年少。不知其飽參。頗易之。士曰。老漢有一問。若相契。即開
【現代漢語翻譯】 現代漢語譯本： 竇禪師與他交談，很欣賞他的超脫豪邁，稱他為『海上橫行暹道者』。於是命令四方有才華的僧人分座而坐，都對他敬畏有加。後來，竇禪師主持金鵝寺。勤禪師得知后，悄悄在墻上寫下兩首偈語后離去：『不是無心繼承祖師的燈火，慚愧自己的道行還未達到嶺南高僧的水平。三更時分在月光下離開巖洞，依依不捨地眷戀著碧綠的山巒。』『二十多年來奔波於四海，尋訪良師益友從未停歇。今天終於得到了無心之境，卻又被無心驅趕著離開山林。』晚年時，眾人懇請他出山弘法的心情更加迫切，於是他在開先寺開壇講法，以滿足信徒們的期望。
秀州（今浙江嘉興）資聖勤禪師
上堂說法：『多生的覺悟並非依靠袈裟，一點光明不在於燈火。』拿起拄杖說：『拄杖頭上是祖師，燈籠腳下是彌勒（未來佛）。』『須彌山（佛教中的聖山）腰鼓細微的聲音暫且不問，你們如何理解這分明的一點？』『如果你們能說出，無邊的世界都呈現在你的眉毛上。如果說不出，如何通過羅剎橋（地獄之橋）？』良久后說：『水流千條映照著月亮，山鎖一溪的雲彩。』放下拄杖，走下法座。
潭州（今湖南長沙）鹿苑圭禪師
上堂說法：『凡是有因緣，必須明白其根本宗旨。如果明白了根本宗旨，就沒有什麼可以或不可以的。』『運用時，如波濤洶涌，海面沸騰，完全以真實的本體來執行。本體則如明鏡般清凈，水般沉靜，舉動隨緣而會歸寂靜。』『那麼，兜率天宮（彌勒菩薩的居所）有多少人行走，多少人靜坐？』『如果能在這裡辨別清楚僧俗，就允許你們各位，像云像鶴一樣自由自在地來去。如果在這裡還不明白，即使踏破草鞋也未有明白的一天。』參！
云居曉舜禪師（號舜老夫）
年輕時粗獷勇猛，忽然醒悟到人生的虛幻，於是投師出家，專心修行各種細微的戒律。
【頌】參拜洞山（江西宜豐洞山），一天像在武昌（今湖北武漢）乞討，首先拜訪劉公居士家。劉公居士的高尚品行為當時人們所敬重，他的意願和決定，沒有人不聽從。曉舜禪師當時年紀尚輕，不知道他已經飽參，有些輕視他。劉公居士說：『老漢我有一個問題，如果能與我的心意相契合，我就打開』 English version: Zen Master Dou spoke with him, admiring his transcendence and boldness, calling him 'The Unfettered Seafarer of the Seas.' Consequently, he ordered talented monks from all directions to share seats, and they all held him in awe. Later, Zen Master Dou presided over Jin'e Temple. Upon hearing this, Zen Master Qin secretly wrote two verses on the wall and departed: 'It's not that I have no intention to continue the ancestral lamp, but I am ashamed that my practice has not reached the level of the eminent monks of Lingnan (Guangdong). Leaving the cave under the moonlight in the third watch, I reluctantly yearn for the green mountains.' 'For more than twenty years, I have traveled the world, seeking good teachers and friends without rest. Today, I have finally attained the state of no-mind, yet I am driven out of the mountains by no-mind.' In his later years, the people's desire for him to come out of the mountains to propagate the Dharma became even more urgent, so he opened a Dharma assembly at Kaixian Temple to fulfill the wishes of the believers.
Zen Master Qin of Zisheng Temple in Xiuzhou (now Jiaxing, Zhejiang)
Ascending the Dharma hall and giving a sermon: 'Enlightenment in many lifetimes does not depend on the kasaya (monk's robe), and a bit of clarity does not depend on the lamp.' He picked up his staff and said, 'On the head of the staff is the Patriarch, and under the foot of the lantern is Maitreya (the future Buddha).' 'The subtle sound of the drum at the waist of Mount Sumeru (the sacred mountain in Buddhism) will not be asked for the moment, how do you understand this clear point?' 'If you can say it, the boundless worlds are all presented on your eyebrows. If you can't say it, how can you pass the Rakshasa Bridge (the bridge to hell)?' After a long silence, he said, 'A thousand streams of water reflect the moon, and the mountains lock a stream of clouds.' He put down his staff and stepped down from the Dharma seat.
Zen Master Gui of Luyuan Temple in Tanzhou (now Changsha, Hunan)
Ascending the Dharma hall and giving a sermon: 'Whenever there is a cause and condition, one must understand its fundamental principle. If one understands the fundamental principle, there is nothing that can or cannot be.' 'When used, it is like surging waves and a boiling sea, operating entirely with the true essence. The essence is as clear as a mirror and as calm as water, moving according to conditions and returning to stillness.' 'So, how many people walk and how many people sit in Tushita Heaven (the abode of Maitreya Bodhisattva)?' 'If you can distinguish between monks and laity here, you are allowed to come and go freely like clouds and cranes. If you still don't understand here, even if you wear out your straw sandals, there will be no day of understanding.' Meditate!
Zen Master Xiaoshun of Yunju (nicknamed Old Man Shun)
In his youth, he was rough and fierce, but suddenly awakened to the illusion of life, so he became a monk and devoted himself to cultivating various subtle precepts.
[Verse] Visiting Dongshan (Dongshan in Yifeng, Jiangxi), one day, like begging in Wuchang (now Wuhan, Hubei), he first visited the home of Layman Liu. Layman Liu's noble character was respected by the people of the time, and his wishes and decisions were obeyed by everyone. Zen Master Xiaoshun was young at the time and did not know that he had already fully participated in Zen, so he somewhat looked down on him. Layman Liu said, 'I, the old man, have a question. If it is in accordance with my mind, I will open'
【English Translation】 English version: Zen Master Dou spoke with him, admiring his transcendence and boldness, calling him 'The Unfettered Seafarer of the Seas.' Consequently, he ordered talented monks from all directions to share seats, and they all held him in awe. Later, Zen Master Dou presided over Jin'e Temple. Upon hearing this, Zen Master Qin secretly wrote two verses on the wall and departed: 'It's not that I have no intention to continue the ancestral lamp, but I am ashamed that my practice has not reached the level of the eminent monks of Lingnan (Guangdong). Leaving the cave under the moonlight in the third watch, I reluctantly yearn for the green mountains.' 'For more than twenty years, I have traveled the world, seeking good teachers and friends without rest. Today, I have finally attained the state of no-mind, yet I am driven out of the mountains by no-mind.' In his later years, the people's desire for him to come out of the mountains to propagate the Dharma became even more urgent, so he opened a Dharma assembly at Kaixian Temple to fulfill the wishes of the believers.
Zen Master Qin of Zisheng Temple in Xiuzhou (now Jiaxing, Zhejiang)
Ascending the Dharma hall and giving a sermon: 'Enlightenment in many lifetimes does not depend on the kasaya (monk's robe), and a bit of clarity does not depend on the lamp.' He picked up his staff and said, 'On the head of the staff is the Patriarch, and under the foot of the lantern is Maitreya (the future Buddha).' 'The subtle sound of the drum at the waist of Mount Sumeru (the sacred mountain in Buddhism) will not be asked for the moment, how do you understand this clear point?' 'If you can say it, the boundless worlds are all presented on your eyebrows. If you can't say it, how can you pass the Rakshasa Bridge (the bridge to hell)?' After a long silence, he said, 'A thousand streams of water reflect the moon, and the mountains lock a stream of clouds.' He put down his staff and stepped down from the Dharma seat.
Zen Master Gui of Luyuan Temple in Tanzhou (now Changsha, Hunan)
Ascending the Dharma hall and giving a sermon: 'Whenever there is a cause and condition, one must understand its fundamental principle. If one understands the fundamental principle, there is nothing that can or cannot be.' 'When used, it is like surging waves and a boiling sea, operating entirely with the true essence. The essence is as clear as a mirror and as calm as water, moving according to conditions and returning to stillness.' 'So, how many people walk and how many people sit in Tushita Heaven (the abode of Maitreya Bodhisattva)?' 'If you can distinguish between monks and laity here, you are allowed to come and go freely like clouds and cranes. If you still don't understand here, even if you wear out your straw sandals, there will be no day of understanding.' Meditate!
Zen Master Xiaoshun of Yunju (nicknamed Old Man Shun)
In his youth, he was rough and fierce, but suddenly awakened to the illusion of life, so he became a monk and devoted himself to cultivating various subtle precepts.
[Verse] Visiting Dongshan (Dongshan in Yifeng, Jiangxi), one day, like begging in Wuchang (now Wuhan, Hubei), he first visited the home of Layman Liu. Layman Liu's noble character was respected by the people of the time, and his wishes and decisions were obeyed by everyone. Zen Master Xiaoshun was young at the time and did not know that he had already fully participated in Zen, so he somewhat looked down on him. Layman Liu said, 'I, the old man, have a question. If it is in accordance with my mind, I will open'
疏。如不契。即請還山。遂問古鏡未磨時如何。師曰。黑似漆。曰磨后如何。師曰。照天照地。士長揖曰。且請上人還山。拂袖入宅。師懡㦬。即還洞山。山問其故。師具言其事。山曰。你問我。我與你道。師理前問。山曰。此去漢陽不遠師進后語。山曰。黃鶴樓前鸚鵡洲。師于言下大悟。機鋒不可觸。
○上堂。舉夾山道鬧市門頭。識取天子。百草頭上。薦取老僧。云居即不然婦搖機軋軋。兒弄口㗻㗻。
○上堂。諸方有弄蛇頭。撥虎尾跳大海。劍刃里藏身。云居這裡。寒天熱水洗腳。夜間脫襪打睡。早朝旋打行纏風吹籬倒。喚人夫劈篾縛起。
杭州佛日契嵩禪師
得法于洞山。師夜則頂戴觀音像。而誦其號必滿十萬。乃寢。以為常。自是世間經書章句。不學而能。作原教論十萬余言。明儒釋之道一貫。以抗宗韓排佛之說。讀之者畏服。后居永安蘭若。著禪門定祖圖。傳法正宗記。輔教編上進 仁宗皇帝。覽之加嘆。付傳法院編次入藏。下詔褒寵賜號明教。宰相韓琦。大參歐陽修皆延見而尊禮之。洎東還。熙寧四年六月四日。晨興寫偈曰。后夜月初明。吾今喜獨行。不學大梅老。貪隨鼯鼠聲。至中夜而化。阇維不壞者五。曰頂。曰耳。曰舌。曰童真。曰數珠。其頂骨出舍利。紅白晶潔。道
【現代漢語翻譯】 現代漢語譯本： 疏略。如果不合意，就請您返回山中。於是（士人）問：『古鏡未磨時如何？』禪師說：『黑得像漆一樣。』（士人）問：『磨后如何？』禪師說：『照天照地。』士人長作一揖說：『還是請上人您返回山中吧。』說完拂袖走進宅內。禪師感到慚愧，就返回洞山。洞山問他緣故，禪師詳細說了這件事。洞山說：『你問我，我告訴你。』禪師重複之前的問話。洞山說：『此去漢陽不遠。』禪師進一步問後面的話。洞山說：『黃鶴樓前鸚鵡洲。』禪師在言語之下大悟。機鋒這種東西是不可觸碰的。 上堂說法。舉夾山禪師的話說：『在鬧市門口，識別出天子（指具有最高智慧和權威的人）；在百草頭上，推薦老僧（指經驗豐富的修行者）。』云居禪師這裡卻不是這樣，而是『婦人搖著紡車軋軋作響，孩子張著小嘴咿咿呀呀。』 上堂說法。諸方禪師有弄蛇頭、撥虎尾、跳大海、劍刃里藏身的本領。云居禪師這裡卻是：寒冷的天氣用熱水洗腳，晚上脫了襪子睡覺，早晨起來隨便打上行纏，風吹倒了籬笆，叫人來劈開竹子捆起來。 杭州佛日契嵩禪師 從洞山禪師處得法。契嵩禪師晚上就頭頂著觀音像，唸誦觀音菩薩的名號必定滿十萬聲，然後才睡覺，把這作為日常功課。因此，世間的經書章句，不學也能明白。他寫作了《原教論》十萬餘字，闡明儒家和釋家的道理是一貫相通的，以此來對抗宗炳和韓愈排斥佛教的說法。讀過的人都感到敬畏和信服。後來居住在永安蘭若，撰寫了《禪門定祖圖》、《傳法正宗記》、《輔教編》進獻給宋仁宗皇帝（1022年-1063年）。仁宗皇帝看了之後非常讚賞，交給傳法院編次入藏。下詔褒獎寵幸，賜號『明教』。宰相韓琦、大參歐陽修都延請他相見，並且非常尊敬地對待他。等到他返回杭州，熙寧四年（1071年）六月初四，早晨起來寫下偈語說：『后夜月初明，吾今喜獨行。不學大梅老，貪隨鼯鼠聲。』到了半夜就圓寂了。火化后沒有燒壞的有五處：頭頂、耳朵、舌頭、童真、數珠。頭頂骨上出現了舍利，紅白晶瑩，道。
【English Translation】 English version: He was negligent. If it didn't suit him, he would ask you to return to the mountain. Then (the scholar) asked, 'What is it like when the ancient mirror is not polished?' The Chan master said, 'It's as black as lacquer.' (The scholar) asked, 'What is it like after polishing?' The Chan master said, 'It illuminates heaven and earth.' The scholar made a long bow and said, 'Please, venerable sir, return to the mountain.' After speaking, he flicked his sleeves and entered the house. The Chan master felt ashamed and returned to Dongshan. Dongshan asked him the reason, and the Chan master explained the matter in detail. Dongshan said, 'You ask me, and I will tell you.' The Chan master repeated the previous question. Dongshan said, 'It is not far from here to Hanyang.' The Chan master further asked about the following words. Dongshan said, 'Parrot Isle in front of Yellow Crane Tower.' The Chan master had a great enlightenment under the words. The sharpness of the exchange is not to be touched. Ascending the hall to preach. He quoted Chan Master Jiashan's words: 'At the gate of the bustling market, recognize the Son of Heaven (referring to the person with the highest wisdom and authority); on top of the hundred grasses, recommend the old monk (referring to the experienced practitioner).' It is not like this at Chan Master Yunju's place, but 'The woman shakes the spinning wheel with a rattling sound, and the child opens his small mouth and babbles.' Ascending the hall to preach. The Chan masters of various places have the ability to play with snake heads, pluck tiger tails, jump into the sea, and hide in the blades of swords. Here at Chan Master Yunju's place, it is: washing feet with hot water in cold weather, taking off socks to sleep at night, casually putting on leggings in the morning, the wind blows down the fence, and people are called to split bamboo and tie it up. Chan Master Qisong of Fori (Buddha's Day) Monastery in Hangzhou He obtained the Dharma from Chan Master Dongshan. Chan Master Qisong would place a statue of Guanyin (Avalokiteśvara) on his head at night and recite the name of Guanyin Bodhisattva at least 100,000 times before going to sleep, making this a daily practice. Therefore, he could understand the sentences and chapters of worldly scriptures without learning them. He wrote 'On the Origin of Teaching' with more than 100,000 words, clarifying that the principles of Confucianism and Buddhism are consistent, in order to counter the arguments of Zong Bing and Han Yu who rejected Buddhism. Those who read it felt awe and conviction. Later, he lived in Yongan Lanruo (a Buddhist retreat) and wrote 'Diagram of Establishing Ancestors in the Chan School', 'Records of the Orthodox Transmission of the Dharma', and 'Auxiliary Teaching Compilation', which he presented to Emperor Renzong of Song (1022-1063). Emperor Renzong praised it greatly after reading it and handed it over to the Chuanfa Yuan (Dharma Transmission Institute) to be compiled and included in the Tripitaka. He issued an edict to commend and favor him, bestowing the title 'Mingjiao' (Enlightenment Teaching). Prime Minister Han Qi and Grand Councilor Ouyang Xiu both invited him to meet and treated him with great respect. When he returned to Hangzhou, on the fourth day of the sixth month of the fourth year of Xining (1071), he got up in the morning and wrote a verse saying: 'The moon is bright in the later night, I am happy to walk alone now. I do not learn from old Damei, greedily following the sound of flying squirrels.' He passed away in the middle of the night. After cremation, there were five places that were not burned: the top of the head, the ears, the tongue, the innocence, and the rosary. Relics appeared on the skull, red and white and crystal clear, the way.
俗合諸不壞。葬于故居永安之左。后住凈慈北澗居簡。嘗著五種不壞贊。師有文集二十卷。目曰鐔津。盛行於世。
洪州太守許式
參洞山。得正法眼。一日與泐潭澄。上藍溥坐次潭問。聞郎中道夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。公曰。今日放衙早。潭曰。聞答泗州大聖在揚州出現底是否。公曰。別點茶來。潭曰。名不虛傳。公曰。和尚早晚回山。潭曰。今日被上藍覷破。藍便喝。潭曰。須是你始得。公曰。不奈船何。打破戽斗。
育王璉禪師
齠齔出家。丱角圓頂。篤志道學。寢食無廢。一日洗面潑水于地。微有省發。即慕參尋。遠造泐潭法席投機印可。師事之。十餘年。去游廬山。掌記于圓通訥禪師所。皇祐中 仁廟有詔住凈因禪院。召對化成殿問佛法大意。奏對稱旨賜號大覺禪師。
○上堂。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。到這裡作么生吐露良久曰。逢人祇可三分語。未可全拋一片心。參。
○上堂。世法裡面。迷卻多少人。佛法裡面醉卻多少人。祇如不迷不醉。是甚麼人分上事。
○上堂言鋒才發義海交深。若用徑截一路。各請歸堂。
○上堂。應物現形如水中月。遂拈起拄杖曰。這個
【現代漢語翻譯】 現代漢語譯本： 他與世俗相合，但自身並未腐壞。安葬于原先居住的永安的左側。後來居住在凈慈寺的北澗居簡處。曾經寫作了《五種不壞贊》。這位禪師有文集二十卷，名為《鐔津》，在世間廣為流傳。
洪州太守許式
參訪洞山禪師，得到了正法眼藏。一天，與泐潭澄禪師、上藍溥禪師一起坐著，泐潭澄禪師問道：『聽說郎中說道，夜裡坐著，身邊的石頭都連線著雲彩，春天栽種的松樹帶著雨水。』當時（許式）回答洞山禪師什麼話？許式回答說：『今天放衙早。』泐潭澄禪師說：『聽說（你）回答泗州大聖在揚州出現的事情，是否屬實？』許式說：『另外上茶來。』泐潭澄禪師說：『名不虛傳。』許式說：『和尚早晚回山？』泐潭澄禪師說：『今天被上藍禪師看破了。』上藍禪師便大喝一聲。泐潭澄禪師說：『必須是你才行。』許式說：『不能把船怎麼樣，（卻）打破了戽斗。』
育王璉禪師
年幼時就出家，剛成年就剃度。專心致志于佛道學習，睡覺吃飯都不耽誤。一天洗臉，把水潑在地上，稍微有所領悟。於是仰慕參訪，遠道來到泐潭禪師的法席，得到投機印可。師事泐潭禪師十餘年。之後去游廬山，在圓通訥禪師處擔任掌記。皇祐年間（1049-1054），仁宗皇帝下詔讓他住持凈因禪院，召見於化成殿，詢問佛法大意。回答得合乎皇帝的心意，被賜號為大覺禪師。
○上堂說法。太陽從東方升起，照破大千世界的黑暗。諸位如果向光明中站立，仍然是追逐光影。如果向黑暗中站立，也是藏頭露尾。到了這裡，如何吐露真機？良久之後說：『逢人只可說三分話，不可全拋一片心。』參！
○上堂說法。世俗的法裡面，迷惑了多少人。佛法的法裡面，灌醉了多少人。那麼不迷惑不醉，是什麼人的本分事？
○上堂說法。言語的鋒芒才一發出，義理的海洋就交相輝映，深邃無比。如果用直接了當的一路，各位請回禪堂。
○上堂說法。應物現形，如同水中的月亮。於是拿起拄杖說：『這個』
【English Translation】 English version: He conformed to the secular world, yet remained uncorrupted. He was buried to the left of his former residence in Yong'an. Later, he resided at Jujian in Beijian of Jingci Temple. He once wrote 'In Praise of the Five Imperishables'. This Chan master had a collection of twenty volumes of writings, entitled 'Han Jin', which circulated widely in the world.
Xu Shi, Prefect of Hongzhou
He visited Chan Master Dongshan and attained the Correct Dharma Eye Treasury. One day, while sitting with Chan Master Cheng of Letan and Pu of Shanglan, Cheng asked, 'I heard the Gentleman say, 'At night, sitting, the stones connect with the clouds; in spring, planting pines with the rain.' What did you answer Dongshan at that time?' Xu Shi replied, 'Today, I left the office early.' Cheng said, 'I heard you answered about the Great Sage of Sizhou appearing in Yangzhou, is that true?' Xu Shi said, 'Bring more tea.' Cheng said, 'The name is not in vain.' Xu Shi said, 'When will the Abbot return to the mountain?' Cheng said, 'Today, I have been seen through by Shanglan.' Then Shanglan shouted. Cheng said, 'It must be you.' Xu Shi said, 'What can you do to the boat? (You) broke the water scoop instead.'
Chan Master Lian of Yuwang Temple
He left home at a young age and was tonsured as a youth. He was devoted to the study of the Way, never neglecting sleep or meals. One day, while washing his face, he splashed water on the ground and had a slight awakening. Thereupon, he admired and sought out the Dharma, traveling far to the Dharma seat of Chan Master Letan, where he received approval. He served Letan for more than ten years. Later, he traveled to Mount Lu and served as a recorder under Chan Master Ne of Yuantong Temple. During the Huangyou period (1049-1054), Emperor Renzong issued an edict for him to reside at Jingyin Chan Temple, summoned him to the Huacheng Hall, and asked about the great meaning of the Buddha Dharma. His answers pleased the Emperor, and he was bestowed the title of Greatly Awakened Chan Master.
○ Entering the Hall for a Dharma talk: 'The sun rises in the east, illuminating the darkness of the great thousand worlds. If you stand in the light, you are still chasing after shadows. If you stand in the darkness, you are still hiding your head and revealing your tail. What will you say here?' After a long silence, he said, 'You can only tell people three parts of your words; you cannot completely reveal your heart.' Investigate!
○ Entering the Hall for a Dharma talk: 'Within worldly dharmas, how many people are deluded? Within Buddha dharmas, how many people are intoxicated? Then, what is the business of those who are neither deluded nor intoxicated?'
○ Entering the Hall for a Dharma talk: 'As soon as the edge of words is uttered, the ocean of meaning intermingles and deepens. If you use the direct path, please return to the hall.'
○ Entering the Hall for a Dharma talk: 'Responding to things and manifesting forms is like the moon in the water.' Then, he raised his staff and said, 'This.'
不是物。即今現形也。且道月在甚麼處良久曰長空有路還須透潭底無蹤不用。尋擊香臺下座。
承天簡禪師
上堂。夫遮那之境界眾妙之玄門知識說之而莫窮。善財酌之而莫竭。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。若也隨其智用。如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。良久曰。白雲斷處見明月黃葉落時聞搗衣。參。
九峰韶禪師
上堂。山僧說禪。如蠔蜢吐油。捏著便出。若不捏著。一點也無。何故。祇為不曾看讀古今因緣及預先排疊勝妙見知。等候升堂便磨唇捋觜。將粥飯氣。熏炙諸人。凡有一問一答。蓋不得已。豈獨山僧看他大通智勝如來。默坐十劫。無開口處后因諸天梵王。及十六王子。再三勸請。方始說之。卻不是秘惜。祇為不敢埋沒諸人。山僧既不埋沒諸人。不得道山僧會升座參。
西塔殊禪師
上堂。黃梅席上數如麻。句里呈機事可嗟直是本來無一物。青天白日被云遮參。
云居億禪師
上堂。馬祖才升堂。雄峰便卷席。春風一陣來。滿地花狼籍便下座。
令滔首座
久參泐潭。潭因問。祖師西來。單傳心。印直指人心。見性成佛。子作么生會。師曰。某甲不會。
【現代漢語翻譯】 現代漢語譯本： 『不是物』，就是現在顯現的這個。那麼，說說看，月亮在哪裡？（停頓良久）長空有路，還須穿透；潭底無蹤，不用尋找。』說完，敲擊香臺，走下座位。
承天簡禪師
上堂說法：『遮那（Vairocana，光明遍照）的境界，眾妙的玄門，知識說也說不盡，善財童子取之不竭，文殊（Manjusri，妙吉祥）體會到的是寂靜，普賢（Samantabhadra，普賢）證到的是重重境界。如果順應法性，就像云收碧空，本來就一無所有。如果順應智慧的應用，就像花開春谷，應用無邊。即使說遍恒河沙數，也同樣遵循一道。』且問各位，什麼是『一道』？（停頓良久）白雲斷處見明月，黃葉落時聞搗衣。』參！
九峰韶禪師
上堂說法：『山僧我說禪，就像蠔蜢吐油，捏著就有，不捏著一點也沒有。為什麼呢？只因爲不曾閱讀古今因緣，以及預先安排勝妙見解。等候升堂，便磨唇捋鬚，將粥飯氣熏炙各位。凡有一問一答，都是不得已。豈止山僧我看他大通智勝如來，默坐十劫，沒有開口之處，後來因為諸天梵王及十六王子再三勸請，才開始說法。卻不是秘而不宣，只因爲不敢埋沒各位。山僧既然不埋沒各位，就不要說山僧會升座。』參！
西塔殊禪師
上堂說法：『黃梅（指禪宗四祖道信）席上人數如麻，句里呈機，事情可嘆。直是本來無一物，慧日（智慧的太陽）被云遮。』參！
云居億禪師
上堂說法：『馬祖（馬祖道一禪師）才升堂，雄峰便卷席。春風一陣來，滿地花狼籍。』便下座。
令滔首座
長久參學于泐潭禪師處。泐潭禪師問道：『祖師西來，單傳心印，直指人心，見性成佛，你作何理解？』令滔首座回答：『我不會。』
【English Translation】 English version: 'It is not a thing.' It is this very form appearing now. Tell me, where is the moon? (After a long pause) 'In the vast sky, there is a road to penetrate; at the bottom of the pool, there is no trace to seek.'" He then struck the incense table and descended from his seat.
Chan Master Jian of Cheng Tian
Entering the hall: 'The realm of Vairocana (光明遍照), the mysterious gate of all wonders, knowledge speaks of it endlessly, Sudhana (善財童子) draws from it inexhaustibly, Manjusri (妙吉祥) embodies it in stillness, Samantabhadra (普賢) verifies it with layers upon layers. If one follows its Dharma-nature, it is like clouds clearing from the blue sky, originally without a single thing. If one follows the application of wisdom, it is like flowers blooming in the spring valley, its applications boundless. Even if one speaks throughout countless kalpas, it is still following the same path.' Now, I ask you all, what is this 'one path'? (After a long pause) 'Where the white clouds break, one sees the bright moon; when the yellow leaves fall, one hears the sound of pounding cloth.' Chan!
Chan Master Shao of Jiufeng
Entering the hall: 'When this mountain monk speaks of Chan, it is like a mantis spitting oil; squeeze it, and it comes out. If you don't squeeze it, there isn't a drop. Why? Simply because I have never read the causes and conditions of the past and present, nor prearranged wonderful views and knowledge. Waiting to ascend the hall, I merely move my lips and stroke my beard, using the smell of rice and porridge to fumigate you all. Every question and answer is a last resort. It's not just this mountain monk; I see that Great Universal Wisdom Excellence Tathagata (大通智勝如來) sat silently for ten kalpas without opening his mouth. Later, because the Brahma Kings of the heavens and the sixteen princes repeatedly requested him, he finally began to speak. It's not that he was being secretive, but simply that 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.' Chan!
Chan Master Shu of Xita
Entering the hall: 'The number of people on the seat of Huangmei (黃梅, referring to the Fourth Patriarch Daoxin) is like hemp, presenting opportunities in the phrases is regrettable. Truly, originally there is not a single thing, the sun of wisdom (慧日) is covered by clouds.' Chan!
Chan Master Yi of Yunju
Entering the hall: 'As soon as Mazu (馬祖道一禪師) ascended the hall, Xiongfeng rolled up the mat. A gust of spring wind comes, and flowers are scattered all over the ground.' Then he descended from his seat.
Chief Seat Lingtao
Having studied for a long time with Chan Master Letan. Chan Master Letan asked: 'The Patriarch came from the West, transmitting only the mind-seal, directly pointing to the human mind, seeing one's nature and becoming a Buddha. How do you understand this?' The Chief Seat replied: 'I do not understand.'
潭曰。子未出家時。作個甚麼。師曰牧牛。潭曰。作么生牧。師曰。早朝騎出去。晚后復騎歸。潭曰。子大好不會。師于言下大悟。遂成頌曰。放卻牛繩便出家。剃除鬚髮著袈裟。有人問我西來意。拄杖橫挑啰哩啰。
玉泉承皓禪師
參北塔。發明心要。得大自在三昧。制犢鼻裈書歷代祖師名字。乃曰。文殊普賢較些子。且書于帶上。故叢林目為皓布裈。元豐間。首眾于谷隱。有鄉僧亦效之。師見而詬曰。汝具何道理敢以為戲事耶。嘔血無及耳。尋于鹿門。如所言而逝。
【頌】冬至示眾曰。晷運推移。布裈赫赤。莫怪不洗無來換替。
○自讚粥稀后。坐床窄先臥。耳聵愛高聲。眼昏宜字大。
云居慶禪師
僧問。如何是涵蓋乾坤句。師曰合。曰如何是隨波逐浪句。師曰。闊曰如何是截斷眾流句。師曰。窄。
○上堂。道本無為法非延促。一念萬年。千古在目。月白風恬。山青水綠。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。
國慶順宗禪師
上堂。心生則種種法生。心滅則種種法滅。拈起拄杖曰。此個是法。那個是滅底心。若人道得。許你頂上具眼。其或未然云暗不知天早晚。雪深難辨路高低參。
【現代漢語翻譯】 現代漢語譯本： 潭（指某位禪師）問：『你未出家時，是做什麼的？』 禪師答：『牧牛。』 潭問：『怎麼牧牛？』 禪師答：『早晨騎著牛出去，晚上又騎著牛回來。』 潭說：『你太不會了。』 禪師聽了這話，當下大悟，於是作了一首偈： 『放卻牛繩便出家，剃除鬚髮著袈裟。有人問我西來意，拄杖橫挑啰哩啰。』
玉泉承皓禪師
參訪北塔禪師，開悟了心要，得到了大自在三昧（一種禪定境界）。他用犢鼻裈（一種短褲）寫上歷代祖師的名字，並說：『文殊（象徵智慧的菩薩）普賢（象徵行愿的菩薩）算什麼，也寫在褲帶上。』因此叢林中稱他為『皓布裈』。 元豐（宋神宗年號，1078-1085）年間，他在谷隱寺帶領大眾修行。有個鄉下僧人也學他這樣做，禪師看見后斥責他說：『你有什麼道理敢拿這件事當兒戲？』後來那僧人嘔血而死。 之後承皓禪師在鹿門山，也如他所預言的那樣去世了。
【頌】冬至時，承皓禪師向大眾開示說：『日影推移，我的布裈紅得發亮。不要奇怪我不洗也不換。』
○自讚：粥稀了才來，床窄了先睡下。耳朵聾了喜歡大聲說話，眼睛花了就寫大字。
云居慶禪師
有僧人問：『什麼是涵蓋乾坤句？』 禪師說：『合。』 僧人問：『什麼是隨波逐浪句？』 禪師說：『闊。』 僧人問：『什麼是截斷眾流句？』 禪師說：『窄。』
○上堂說法：道本來是無為的，法沒有長短。一念就是萬年，千古就在眼前。月亮皎潔，風也平靜，山是青的，水是綠的。一切法都在眼前顯現，一切都具備。祖師的意旨和教義，不是直也不是曲。想要知道廬陵的米價，就要明白山前的小麥已經成熟了。』 說完用拂子敲擊禪床，然後下座。
國慶順宗禪師
上堂說法：『心生起，種種法就生起；心滅，種種法就滅。』 拈起拄杖說：『這個是法，哪個是滅底心？如果有人說得出來，就允許你頂上有眼。如果說不出來，就像烏雲遮蔽，不知天色早晚，雪下得深，難以分辨道路高低。』參！
【English Translation】 English version: Tan (referring to a certain Chan master) asked: 'What did you do before you left home?' The Chan master replied: 'Herding cattle.' Tan asked: 'How did you herd them?' The Chan master replied: 'I rode them out in the morning and rode them back in the evening.' Tan said: 'You really don't know how.' Upon hearing these words, the Chan master had a great enlightenment and composed a verse: 'Releasing the cow's rope, I left home, shaving my head and donning the kasaya (Buddhist robe). If someone asks me the meaning of Bodhidharma's (達摩) coming from the West, I'll hold my staff horizontally and say 'lala'.'
Chan Master Cheng Hao of Yuquan Temple
He visited the Chan master of Beita Temple, awakened to the essence of mind, and attained the Great Freedom Samadhi (大自在三昧, a state of meditative absorption). He wrote the names of the ancestral teachers of all generations on his dudou (犢鼻裈, a type of short pants), saying: 'What are Manjusri (文殊, the Bodhisattva of wisdom) and Samantabhadra (普賢, the Bodhisattva of practice and vows)? I'll write them on my belt too.' Therefore, the monastic community called him 'Hao's Dudou'. During the Yuanfeng (元豐) period (1078-1085) of the Song Dynasty (宋朝), he led the community in practice at Guyin Temple. A village monk imitated him. The Chan master saw this and scolded him, saying: 'What principle do you have to dare to treat this as a joke?' Later, that monk vomited blood and died. Afterward, Chan Master Cheng Hao passed away at Lumen Mountain, just as he had predicted.
[Verse] On the Winter Solstice, Chan Master Cheng Hao instructed the assembly, saying: 'The shadow of the sun moves, my dudou is bright red. Don't be surprised that I don't wash it or change it.'
○ Self-praise: The porridge is thin, so I come late; the bed is narrow, so I lie down first. My ears are deaf, so I like to speak loudly; my eyes are dim, so I write large characters.
Chan Master Qing of Yunju Temple
A monk asked: 'What is the phrase that covers the universe?' The Chan master said: 'Together.' The monk asked: 'What is the phrase that follows the waves?' The Chan master said: 'Wide.' The monk asked: 'What is the phrase that cuts off the flow of all streams?' The Chan master said: 'Narrow.'
○ Ascending the Dharma hall: 'The Dao (道) is originally non-action, the Dharma (法) is neither long nor short. One thought is ten thousand years, the past is before our eyes. The moon is bright, the wind is calm, the mountains are green, the water is green. All Dharmas appear before us, everything is complete. The meaning of the Patriarchs and the teachings, are neither straight nor crooked. If you want to know the price of rice in Luling, understand that the wheat in front of the mountain is ripe.' After speaking, he struck the Zen bed with his whisk and descended from the seat.
Chan Master Shun Zong of Guoqing Temple
Ascending the Dharma hall: 'When the mind arises, all kinds of Dharmas arise; when the mind ceases, all kinds of Dharmas cease.' Picking up his staff, he said: 'This is the Dharma, what is the mind that ceases? If someone can say it, I will allow you to have eyes on the top of your head. If you cannot say it, it is like dark clouds obscuring the sky, not knowing whether it is early or late, the snow is deep, making it difficult to distinguish the height of the road.' Investigate!
天聖守道禪師
上堂。日月繞須彌。人間分晝夜。南閻浮提人。祇被明暗色空留礙。且道不落明暗一句作么生道良久曰。柳色黃金嫩。梨花白雪香。參。
○上堂。不從一地至一地。寂滅性中寧有位。釋迦稽首問然燈。仁者何名為受記。便下座。
(會元十五卷終)
天衣義懷禪師
天聖中試經得度謁金鑾善葉縣省。皆蒙印可。遂由洛。抵龍門。復至都下。欲繼宗風意有未決。忽遇言法華。拊師背曰。雲門臨濟去。及至姑蘇禮明覺(雪竇顯也)于翠峰。覺問汝名甚麼。曰義懷覺曰。何不名懷義。曰當時致得覺曰。誰為汝立名。曰受戒來十年矣覺曰。汝行腳費卻多少草鞋。曰和尚莫瞞人好。覺曰。我也沒量罪過汝也沒量罪過。你作么生。師無語。覺打曰。脫空謾語漢。出去。入室次。覺曰。恁么也不得。不恁么也不得。恁么不恁么。總不得師擬議覺又打出。如是者數四。尋為水頭。因汲水折擔。忽悟作投機偈曰。一二三四五六七。萬仞峰頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。覺聞拊幾稱善。后七坐道場。化行海內。嗣法者甚眾。
【頌】上堂。衲僧橫說豎說。未知有頂門上眼。時有僧問。如何是頂門上眼。師曰。衣穿瘦骨露。屋破看星眠。
○上堂。夫為宗師。
【現代漢語翻譯】 現代漢語譯本 天聖守道禪師
上堂：太陽和月亮圍繞著須彌山（佛教宇宙觀中的中心山），人間因此有了白天和黑夜。南閻浮提（我們所居住的世界）的人們，總是被光明、黑暗、有形、無形所束縛。那麼，如何說一句不落入光明與黑暗的言語呢？（停頓良久）柳樹的顏色像黃金一樣鮮嫩，梨花像白雪一樣芬芳。參！
上堂：不從一個地方到達另一個地方，寂滅的本性中哪裡會有位置呢？釋迦牟尼（佛教創始人）向燃燈佛（過去佛）稽首請教：『仁者，什麼叫做授記（預言成佛）？』說完便走下座位。
（《會元》第十五卷完）
天衣義懷禪師
義懷禪師在天聖年間（1023-1032）通過考試成為僧人，拜見金鑾善葉縣，都得到認可。於是從洛陽前往龍門，又到了都城，想要繼承宗風，但心意未決。忽然遇到一位講《法華經》的人，拍著他的背說：『去雲門宗或臨濟宗吧。』之後到了姑蘇，在翠峰拜見明覺禪師（雪竇顯）。明覺問：『你叫什麼名字？』回答說：『義懷。』明覺說：『為什麼不叫懷義？』回答說：『當時是別人取的。』明覺說：『誰為你取的名字？』回答說：『受戒已經十年了。』明覺說：『你行腳花費了多少草鞋？』回答說：『和尚最好不要欺騙人。』明覺說：『我也沒有衡量你的罪過，你也沒有衡量你的罪過。你打算怎麼辦？』義懷無語。明覺打了他一下，說：『只會空談的騙子，出去！』進入禪房后，明覺說：『這樣也不行，那樣也不行，這樣那樣都不行。』義懷想要思量，明覺又把他打了出去。像這樣反覆了幾次。之後義懷擔任水頭（負責取水），因為挑水時扁擔折斷，忽然領悟，寫了一首投機偈：『一二三四五六七，萬仞峰頭獨足立。驪龍頷下奪明珠，一言勘破維摩詰（一位著名的在家菩薩）。』明覺聽了拍著桌子稱讚。後來義懷主持七個道場，教化遍及海內，繼承他佛法的人非常多。
【頌】上堂：各位僧人橫說豎說，還不知道頂門上的眼睛。當時有僧人問：『什麼是頂門上的眼睛？』義懷禪師說：『衣服穿破露出瘦骨，屋頂破了看著星星睡覺。』
上堂：作為宗師，
【English Translation】 English version Zen Master Shǒudào of Tiānshèng
Ascending the Dharma Hall: The sun and moon revolve around Mount Sumeru (the central mountain in Buddhist cosmology), dividing day and night in the human world. The people of Jambudvipa (the continent where we live) are constantly obstructed by light, darkness, form, and emptiness. Now, how would you say a phrase that does not fall into light or darkness? (Pausing for a long time) 'The color of the willow is tender like golden yellow, the pear blossoms are fragrant like white snow.' Participate!
Ascending the Dharma Hall: Not going from one place to another, how can there be a position in the nature of stillness and extinction? Shakyamuni (the founder of Buddhism) bowed his head and asked Dipamkara Buddha (a past Buddha): 'Virtuous one, what is called a prediction (of future Buddhahood)?' Then he descended from his seat.
(End of Volume 15 of the Comprehensive Record)
Zen Master Yìhuái of Tiānyī
During the Tiānshèng era (1023-1032), Yìhuái passed the monastic examinations and was ordained as a monk. He visited Jīnlúan Shàn of Yè County, and both acknowledged his understanding. Then he traveled from Luoyang to Longmen, and then to the capital, intending to continue the lineage, but his mind was not yet settled. Suddenly, he met someone lecturing on the Lotus Sutra, who patted him on the back and said, 'Go to the Yunmen or Linji school.' Later, he went to Gūsū and paid respects to Zen Master Míngjué (Xuědòu Xiǎn) at Cuìfēng. Míngjué asked, 'What is your name?' He replied, 'Yìhuái.' Míngjué said, 'Why not call yourself Huáiyì?' He replied, 'It was given to me at the time.' Míngjué said, 'Who gave you the name?' He replied, 'It has been ten years since I took the precepts.' Míngjué said, 'How many straw sandals have you worn out on your pilgrimage?' He replied, 'The abbot should not deceive people.' Míngjué said, 'I have not measured your faults, nor have you measured your faults. What do you intend to do?' Yìhuái was speechless. Míngjué struck him and said, 'A fraud who only talks emptily, get out!' Entering the room again, Míngjué said, 'This way is not right, that way is not right, neither this way nor that way is right.' As Yìhuái was about to deliberate, Míngjué struck him again and threw him out. This happened several times. Later, Yìhuái became the water head (responsible for fetching water). Because the carrying pole broke while he was fetching water, he suddenly realized enlightenment and wrote a verse of realization: 'One, two, three, four, five, six, seven, standing alone on the peak of ten thousand fathoms. Snatching the bright pearl from under the jaw of the black dragon, one word exposes Vimalakirti (a famous lay Bodhisattva).' Míngjué heard it, clapped the table, and praised him. Later, Yìhuái presided over seven monasteries, and his teachings spread throughout the country. Many people inherited his Dharma.
[Verse] Ascending the Dharma Hall: Monks speak horizontally and vertically, but they do not know the eye above the crown of the head. At that time, a monk asked, 'What is the eye above the crown of the head?' The master said, 'Clothes torn, thin bones exposed, roof broken, watching the stars sleep.'
Ascending the Dharma Hall: To be a Zen master,
須是驅耕夫之牛。奪饑人之食。遇賤即貴。遇貴即賤。驅耕夫之牛。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。老僧亦不驅耕夫之牛。亦不奪饑人之食。何謂耕夫之牛。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。古今日月。古今山河。古今人倫。雖然如此打破大散關幾個迷逢達磨。
【頌】上堂。雁過長空。影沉寒水。雁無遺蹤之意水無留影之心。若能如是。方解向異類中行。不用續鳧截鶴夷岳盈壑。放行也百丑千拙。收來也攣攣拳拳。用之。則敢與八大龍鬥富。不用。都來不直半分錢參。
○上堂。靈源絕朕。普現色身。法離斷常。有無堪示。所以塵塵不見佛。剎剎不聞經。要會靈山親授記。晝見日。夜見星良久曰。若到諸方。不得錯舉。參。
○上堂。虛明自照不勞心力。上士見之。鬼神茶飯。中士得之。狂心頓息更有一人。切忌道著。
○上堂。青蘿夤緣直上寒松之頂。白雲淡濘出沒太虛之中。何似南山起云北山下雨若也會得。甜瓜徹蒂甜若也不會。苦瓠連根苦。室中問僧。無手人能行拳無舌人解言語忽然無手人打無舌人。無舌人道個甚麼。又曰。蜀魄連宵
吽。鵽𩾗終夜啼圓通門大啟。何事隔雲泥。
【頌】師舉金剛經云。若見諸相非相。即見如來。法眼云若見諸相非相。即不見如來。師曰。若見諸相非相。眼在甚麼處。此語有兩負門【增收】。
【頌】示眾曰。百骸俱潰散。一物鎮長靈百骸潰散皆歸士。一物長靈甚處安。(南堂興云)一物長靈甚處安。長空雲散碧天寬蓮宮佛剎花無數。眨起眉毛子細觀【增收】。
承天宗禪師
僧問。如何是般若體。師曰。云籠碧嶠。曰如何是般若用。師曰。月在清池。
南明慎禪師
僧問。祖意教意是同是別。師曰。水天影交碧。曰畢竟是同是別。師曰。松竹聲相寒。
君山升禪師
上堂。大方無外。含裹十虛至理不形圓融三際高超名相。妙體全彰。迥出古今。真機獨露。握驪珠而鑒物。物物流輝。擲寶劍以揮空空空絕跡。把定則摩竭掩室。凈名杜詞。放行則拾得搖頭寒山拊掌。且道是何人境界。拈拄杖卓一下曰瞬目揚眉處憑君子細看。
洞庭惠金典座
依明覺于雪竇。聞舉須彌山話默有契。一日欲往訊。遇之殿軒。覺問汝名甚麼曰惠金。覺曰。阿誰惠汝金。曰容少間去方丈。致謝覺曰即今。聻。曰這裡容和尚不得。
修撰曾會居士
幼與明覺同舍。
【現代漢語翻譯】 現代漢語譯本： 吽。鵽𩾗（鳥名，具體種類待考）徹夜啼鳴，圓通之門大開。為何還有云泥之隔？
【頌】禪師舉《金剛經》說：『若見諸相非相，即見如來。』法眼禪師說：『若見諸相非相，即不見如來。』禪師說：『若見諸相非相，眼在什麼地方？』這句話有兩個相反的理解方向【增收】。
【頌】禪師開示大眾說：『百骸俱潰散，一物鎮長靈。』百骸潰散后都歸於塵土，那一物長靈又安在何處？（南堂興云禪師語）一物長靈安在何處？長空雲散，碧天寬廣，蓮宮佛剎，花開無數，眨起眉毛仔細觀看【增收】。
承天宗禪師
有僧人問：『如何是般若（智慧）的本體？』禪師說：『云籠罩著碧綠的山峰。』僧人問：『如何是般若的功用？』禪師說：『月亮倒映在清澈的池塘里。』
南明慎禪師
有僧人問：『祖師的意旨和佛教的教義是相同還是不同？』禪師說：『水天一色，影子交相輝映。』僧人問：『究竟是相同還是不同？』禪師說：『松樹和竹子的聲音相互呼應，帶著寒意。』
君山升禪師
禪師上堂說法：『大方沒有邊際，包含覆蓋著十方虛空。至高的道理沒有固定的形狀，圓融貫通過去、現在、未來三際，超越一切名相。妙體完全彰顯，迥然超出古今。真正的機鋒獨自顯露。』掌握驪珠（傳說中的寶珠）來照鑒萬物，萬物都閃耀光輝；擲出寶劍來揮斬虛空，虛空空無一物，沒有絲毫痕跡。把持住，摩竭（佛教中的一種神魚）掩蓋房室，維摩詰（佛教在家菩薩的代表）沉默不語。放開來，拾得（唐代著名僧人，寒山的摯友）搖頭，寒山（唐代著名隱士、詩人）拍手。請問這是什麼人的境界？』拈起拄杖敲擊一下說：『在瞬目揚眉之處，請各位仔細觀看。』
洞庭惠金典座
依照明覺禪師在雪竇寺，聽到明覺禪師講須彌山（佛教中的聖山）的話，心中默默地有所領悟。一天，惠金想要去拜訪明覺禪師，在殿軒遇到了他。明覺禪師問：『你叫什麼名字？』惠金回答說：『惠金。』明覺禪師問：『是誰惠（給予）你金（錢財）？』惠金回答說：『容我稍後去方丈室，向您致謝。』明覺禪師說：『就是現在，怎麼樣？』惠金回答說：『這裡容不下和尚您。』
修撰曾會居士
從小和明覺禪師同住。
【English Translation】 English version: Hum. The 'Du Yu' bird (a type of bird, specific species to be determined) cries all night, the gate of perfect understanding is wide open. Why is there still a separation like clouds and mud?
[Verse] The Zen master raised the Diamond Sutra and said: 'If you see all forms as non-forms, then you see the Tathagata (Buddha).' Zen Master Fayun said: 'If you see all forms as non-forms, then you do not see the Tathagata.' The Zen master said: 'If you see all forms as non-forms, where are your eyes?' This saying has two opposite directions of understanding [Additional Collection].
[Verse] The Zen master instructed the assembly, saying: 'When the hundred bones are all scattered, one thing remains eternally spiritual.' When the hundred bones are scattered, they all return to dust, where does that one eternally spiritual thing reside? (Said by Zen Master Nantang Xingyun) Where does that one eternally spiritual thing reside? The long sky clears, the blue sky is wide, in the lotus palace and Buddha lands, countless flowers bloom, blink your eyebrows and observe carefully [Additional Collection].
Zen Master Chengtian Zong
A monk asked: 'What is the substance of Prajna (wisdom)?' The Zen master said: 'Clouds shroud the green peaks.' The monk asked: 'What is the function of Prajna?' The Zen master said: 'The moon is reflected in the clear pond.'
Zen Master Nanming Shen
A monk asked: 'Are the Patriarch's (Bodhidharma) intention and the Buddha's teachings the same or different?' The Zen master said: 'Water and sky reflect each other, shadows intertwine.' The monk asked: 'Ultimately, are they the same or different?' The Zen master said: 'The sounds of pine and bamboo resonate with each other, carrying a chill.'
Zen Master Junshan Sheng
The Zen master ascended the hall and said: 'The great square has no boundaries, encompassing the ten directions of space. The ultimate truth has no fixed form, perfectly integrating the three periods of past, present, and future, transcending all names and forms. The wonderful essence is fully revealed, standing out from ancient and modern times. The true opportunity is uniquely revealed.' Grasping the 'Li Zhu' (legendary precious pearl) to illuminate all things, all things shine with brilliance; throwing the precious sword to slash the void, the void is empty, without a trace. Holding on, Makara (a mythical sea creature in Buddhism) covers the room, Vimalakirti (a prominent lay Buddhist figure) remains silent. Letting go, Shi De (a famous Tang Dynasty monk, friend of Hanshan) shakes his head, Hanshan (a famous Tang Dynasty hermit and poet) claps his hands. May I ask, what is the realm of this person?' He raised his staff and struck it once, saying: 'At the moment of blinking and raising eyebrows, please observe carefully.'
Dianzuo (Monk in charge of ceremonies) Huijin of Dongting
Relying on Zen Master Mingjue at Xuedou Temple, he had a silent understanding upon hearing Zen Master Mingjue speak about Mount Sumeru (the sacred mountain in Buddhism). One day, Huijin wanted to visit Zen Master Mingjue and encountered him in the hall. Zen Master Mingjue asked: 'What is your name?' Huijin replied: 'Huijin.' Zen Master Mingjue asked: 'Who bestowed (hui) gold (jin) upon you?' Huijin replied: 'Allow me to go to the abbot's room later to thank you.' Zen Master Mingjue said: 'How about right now?' Huijin replied: 'This place cannot accommodate a monk like you.'
Layman Zeng Hui, Compiler
He lived in the same dormitory as Zen Master Mingjue from a young age.
及冠異途。天禧間。公守池州一日會於景德寺公遂引中庸大學。參以楞嚴符宗門語句質明覺。覺曰。這個尚不與教乘合。況中庸大學耶。學士要徑捷理會此事。乃彈指一下曰。但恁么薦取。公于言下領旨。天聖初。公守四明。以書幣迎師。補雪竇。既至公曰。某近與清長老商量趙州勘婆子話。未審端的有勘破處也無。覺曰。清長老道個甚麼。公曰。又與么去也。覺曰。清長老且放過一著。學士還知天下衲僧出這婆子圈䙡不得么。公曰。這裡別有個道處。趙州若不勘破婆子。一生受屈。覺曰。勘破了也。公大笑。
圓通訥禪師
肄業講肆。耆年多下之。會禪者南遊回。力勉其行。於是遍參荊楚間。迄無所得。至襄州洞山。留止十年。因讀華嚴論有省后游廬山道價日起。
法昌遇禪師
有大志。自受具遊方。名著叢席。浮山遠和尚嘗指謂人曰。此後學行腳樣子也。參北禪。禪問近離甚處。師曰福嚴。禪曰。思大鼻孔長多少。師曰。與和尚當時見底一般。禪曰。汝道我見時長多少。師曰。和尚大似不曾到福嚴。禪曰。學語之流。又問。來時馬大師安樂否。師曰。安樂禪曰向汝道甚麼。師曰。教和尚莫亂統。禪曰。念汝新到。不能打得你。師曰。某甲亦放和尚。過茶罷。禪問。鄉里甚處。師曰漳州。
{ "translations": [ "現代漢語譯本：", "及冠之年走上不同的道路。天禧年間（1017年-1021年），楊億任池州太守，一日在景德寺與明覺禪師相會，楊億於是引用《中庸》、《大學》，並參照《楞嚴經》的符和禪宗的語句來請教明覺。明覺說：『這些尚且不符合佛教的教義，更何況是《中庸》、《大學》呢？學士想要快速理解這件事，就應該這樣。』於是彈指一下說：『只要這樣領會。』楊億在明覺的言語下領悟了禪旨。天聖初年（1023年-1032年），楊億任四明太守，用書信和財物迎接明覺禪師，讓他住持雪竇寺。明覺禪師到達后，楊億說：『我最近與清長老商量趙州勘婆子（趙州禪師勘驗老婦）的話，不知道究竟有沒有勘破之處？』明覺說：『清長老說了什麼？』楊億說：『又是那樣過去了。』明覺說：『清長老且放過一著。學士難道不知道天下禪僧都逃不出這個老婦的圈套嗎？』楊億說：『這裡另有一種說法，趙州如果不勘破這個老婦，一生都要受委屈。』明覺說：『已經勘破了。』楊億大笑。", "", "圓通訥禪師", "", "年輕時學習儒家經典，年老時多次未能考中。後來遇到一位禪者從南方遊歷歸來，極力勸勉他修行。於是他遍參荊楚一帶的禪師，最終一無所獲。到達襄州洞山後，在那裡住了十年。因為閱讀《華嚴論》有所領悟，之後遊歷廬山，聲名日盛。", "", "法昌遇禪師", "", "有遠大的志向，自從受戒后就開始遊歷四方，名聲傳遍各個寺院。浮山遠和尚曾經指著他說：『這是後輩學人行腳的樣子。』他參訪北禪禪師，北禪問：『最近從哪裡來？』法昌遇禪師說：『福嚴寺。』北禪說：『思大（福嚴思大禪師）的鼻孔有多長？』法昌遇禪師說：『和尚當時見到的有多長，他的鼻孔就有多長。』北禪說：『你說我見到時有多長？』法昌遇禪師說：『和尚好像不曾到過福嚴寺。』北禪說：『只會學舌的傢伙。』又問：『來的時候，馬大師（馬祖道一禪師）安樂嗎？』法昌遇禪師說：『安樂。』北禪說：『他跟你說了什麼？』法昌遇禪師說：『教和尚不要亂說。』北禪說：『念在你剛來，不能打你。』法昌遇禪師說：『我也放過和尚。』喝完茶后，北禪問：『家鄉是哪裡？』法昌遇禪師說：『漳州。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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禪曰。三平在彼作甚麼。師曰。說禪說道禪曰。年多少。師曰。與露柱齊年。禪曰。有露柱且從無露柱年多少。師曰。無露柱一年也不少。禪曰。夜半放烏雞。師留北禪最久。於是師資敲唱。妙出一時。
○晚至西山。眷雙嶺深䆳棲息三年。始應法昌之請。師在雙嶺受請與英。勝二首座相別。曰三年聚首。無事不知。檢點將來。不無滲漏。以拄杖畫一畫曰。這個即且止。宗門事作么生。英曰。須彌安鼻孔。師曰。恁么則臨崖看滸眼特地一場愁。英曰。深沙努眼睛。師曰。爭奈聖凡無異路。方便有多門。英曰。鐵蛇鉆不入。師曰。這般漢。有甚共語處英曰。自緣根力淺。莫怨太陽春。卻畫一畫曰。宗門事且止。這個事作么生。師便掌。英曰。這漳州子。莫無去就。師曰。你這般見解。不打更待何時。又打。英曰。也是老僧招得。上堂。祖師西來。特唱此事祇要時人知有。如貧子衣珠不從人得。三世諸佛。祇是弄珠底人。十地菩薩祇是求珠底人。汝等正是竛竮乞丐懷寶迷邦。靈利漢才聞舉著眨上眉毛。便知落處。若是踏步向前。不如䇿杖歸山去。長嘯一聲煙霧深。
【頌】示眾我要一個不會禪底作國師。
○上堂。春山青。春水綠。一覺南柯夢初足。攜筇縱步出松門。是處桃英香馥郁。因思昔日靈云老
【現代漢語翻譯】 現代漢語譯本： 禪師問道：『三平（Sanping，人名）在那裡做什麼？』 師父回答：『講禪說道理。』 禪師問：『年紀多大了？』 師父回答：『和露柱（Luzhu，寺廟中常見的石柱）一樣年紀。』 禪師問：『有露柱且不說，沒有露柱的話，年紀多大？』 師父回答：『沒有露柱，一年也不少。』 禪師說：『夜半放烏雞。』 師父留在北禪寺最久，於是師徒之間互相敲打唱和，一時之間非常精彩。
晚間到達西山，喜歡雙嶺的深邃，在那裡棲息了三年，才應法昌寺的邀請。師父在雙嶺接受邀請，與英（Ying，人名）、勝（Sheng，人名）兩位首座告別，說：『三年聚在一起，無事不知。』檢查將來，不免會有疏漏。用拄杖畫了一下，說：『這個且放一邊，宗門（Zongmen，佛教宗派）的事情怎麼做？』 英回答：『須彌山（Xumi Mountain，佛教中的聖山）安在鼻孔里。』 師父說：『這樣說來，臨崖觀看水滸傳，特地一場愁。』 英回答：『深沙（Shensha，佛教護法神）怒眼睛。』 師父說：『爭奈聖人凡人沒有不同的道路，方便法門有很多。』 英回答：『鐵蛇鉆不入。』 師父說：『這種人，有什麼可說的。』 英回答：『只因自己根基淺薄，不要抱怨太陽春天。』 又畫了一下，說：『宗門的事情且放一邊，這個事情怎麼做？』 師父便打了他一掌。 英說：『這漳州（Zhangzhou，地名）人，莫非沒有去處了？』 師父說：『你這種見解，不打更待何時？』 又打。 英說：『也是老僧自己招來的。』 上堂說法：祖師西來，特地宣揚這件事，只要世人知道有這件事。如同貧窮人衣服里的寶珠，不是從別人那裡得到的。三世諸佛，只是玩弄寶珠的人；十地菩薩，只是尋求寶珠的人。你們這些人正是可憐的乞丐，懷著寶物迷失在異國他鄉。聰明的人才聽到提起，眨一下眉毛，便知道落在何處。若是踏步向前，不如拄著枴杖歸山去，長嘯一聲，煙霧深沉。
【頌】 告訴大家，我要一個不會禪的人來做國師。
上堂說法：春山青翠，春水碧綠，一覺南柯夢剛剛醒來。拿著竹杖縱步走出松樹門，到處都是桃花的芬芳。因此想起昔日的靈云老（Lingyunlao，人名）
【English Translation】 English version: Chan (Zen master) asked: 'What is Sanping (a person's name) doing over there?' The Master replied: 'Speaking of Chan and explaining the Way.' Chan asked: 'How old is he?' The Master replied: 'The same age as the pillar (Luzhu, a common stone pillar in temples).' Chan asked: 'Leaving aside the pillar, how old would he be without the pillar?' The Master replied: 'Without the pillar, not a year less.' Chan said: 'Releasing a black chicken in the middle of the night.' The Master stayed at Beichan Temple the longest. Thus, the master and disciple interacted and chanted, creating a wonderful atmosphere.
In the evening, he arrived at West Mountain, admiring the depth of Shuangling, where he resided for three years before accepting the invitation of Fachang Temple. The Master, upon accepting the invitation at Shuangling, bid farewell to the two head monks, Ying (a person's name) and Sheng (a person's name), saying: 'Having gathered together for three years, there is nothing we do not know.' Examining the future, there will inevitably be omissions. He drew a line with his staff and said: 'Let's put this aside for now. How should the affairs of the Zongmen (Buddhist sect) be handled?' Ying replied: 'Mount Sumeru (Xumi Mountain, the sacred mountain in Buddhism) rests in the nostril.' The Master said: 'In that case, watching the Water Margin by the cliff brings about a special kind of sorrow.' Ying replied: 'Shensha (a Buddhist guardian deity) glares his eyes.' The Master said: 'How can we reconcile that sages and mortals have no different paths, but there are many expedient means?' Ying replied: 'An iron snake cannot penetrate it.' The Master said: 'What is there to talk about with such a person?' Ying replied: 'Only because my own roots are shallow, do not complain about the spring sunshine.' He drew another line and said: 'Let's put aside the affairs of the Zongmen for now. How should this matter be handled?' The Master then slapped him. Ying said: 'This Zhangzhou (a place name) fellow, is there nowhere else to go?' The Master said: 'With your kind of understanding, when else should I hit you?' He hit him again. Ying said: 'It was the old monk who brought it upon himself.' Ascending the hall to preach: The patriarch came from the West, especially to proclaim this matter, only wanting people to know that it exists. Like the jewel in the poor man's garment, it is not obtained from others. The Buddhas of the three worlds are merely those who play with the jewel; the Bodhisattvas of the ten stages are merely those who seek the jewel. You are just pitiful beggars, holding treasure while lost in a foreign land. Clever people, upon hearing it mentioned, blink their eyebrows and know where it falls. If you step forward, it is better to return to the mountain with your staff, letting out a long cry into the deep mist.
[Verse] Instructing the assembly: I want someone who does not understand Chan to be the national teacher.
Ascending the hall to preach: The spring mountains are green, the spring waters are blue, and a dream of Nanke (a metaphor for illusion) has just ended. Carrying a bamboo staff, I stride out of the pine gate, where the fragrance of peach blossoms is everywhere. Therefore, I think of the old Lingyun (a person's name) of the past.
。三十年來無處討。如今競愛摘楊華。紅香滿地無人掃。
○上堂。拈起拄杖曰。我若拈起。你便喚作先照後用我若放下。你便喚作先用后照我若擲下。你便喚作照用同時。忽然不拈不放。你向甚麼處卜度。直饒會得倜儻分明若遇臨濟德山。便須腦門著地。且道伊有甚麼長處。良久曰。曾經大海休夸水。除卻須彌不是山。
廣因要禪師
上堂。古者道。祇恐為僧心不了。為僧心了總輸僧。且如何是諸上座了底心。良久曰。漁翁睡重深潭闊。白鳥不飛舟自橫。
云居了元佛印禪師
僧問。如何是佛。師曰。木頭雕不就。曰恁么則皆是虛妄也。師曰。梵音深遠令人樂聞。
○問如何是諸佛說不到底法師曰。蟻子解尋腥處走蒼蠅偏向臭邊飛曰學人未曉請師再指。師曰。九萬里鵬從海出一千年鶴遠天歸。
○問大修行人。還入地獄也無。師曰。在里許。曰大作業人。還上天堂也無。師曰。鰕跳不出鬥。曰恁么則鑊湯爐炭吹教滅。劍樹刀山喝使摧。師曰。自作自受。乃曰。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。各坐其前。常為勞生。演說大法。豈假山僧重重注破如或未然。不免橫身狥物。乃橫按
【現代漢語翻譯】 現代漢語譯本： 三十年來，我一直無處尋覓（真理）。如今人們卻競相喜愛採摘楊花。紅色的花朵散落滿地，卻無人清掃。
○上堂開示。禪師拿起拄杖說：『我如果拿起拄杖，你們就說這是先照後用；我如果放下拄杖，你們就說這是先用后照；我如果將拄杖擲下，你們就說這是照用同時。』如果我不拿起也不放下，你們又該如何揣測呢？即使你們能夠非常清楚地理解，如果遇到臨濟（Linji，禪宗大師）和德山（Deshan，唐代禪宗大師），也必須五體投地。那麼，（這種境界）究竟有什麼長處呢？禪師停頓片刻說：『曾經見過大海的人，就不會誇耀小河的水；除了須彌山（Sumeru，佛教中的聖山），其他的山都不算高。』
廣因（Guangyin）要禪師
上堂開示。古人說：『只怕出家之人不明白自己的心，即使明白了，也還是輸給出家人。』那麼，各位的心究竟明白了什麼呢？禪師停頓片刻說：『漁翁沉睡，深潭廣闊；白鳥不飛，小船自橫。』
云居（Yunju）了元（Liaoyuan）佛印（Foyin）禪師
有僧人問：『什麼是佛？』禪師說：『木頭雕刻不成。』僧人說：『那麼一切都是虛妄的了？』禪師說：『梵音深遠，令人樂於聽聞。』
○有人問：『什麼是諸佛也說不到的法？』禪師說：『螞蟻懂得尋找腥味的地方走，蒼蠅總是喜歡往臭的地方飛。』僧人說：『弟子不明白，請禪師再次指點。』禪師說：『九萬里的鵬鳥從海中飛出，一千年的仙鶴從遠方歸來。』
○有人問：『大修行人還會下地獄嗎？』禪師說：『就在地獄裡。』僧人說：『那麼大作惡的人還會上天堂嗎？』禪師說：『小蝦跳不出小鬥。』僧人說：『這樣說來，可以將鑊湯（huo tang，沸水）爐炭吹滅，將劍樹刀山喝令摧毀。』禪師說：『自作自受。』於是說：『剛才有禪客，從人群中走出，禮拜並以無量珍寶佈施大眾，又從面門上放出大光明，照耀天地，讓大家都能看見。』如果能明白這個道理，就可以說十方諸佛，都坐在你的面前，經常為眾生演說大法，哪裡還需要我來重重解釋呢？如果還不明白，我不妨以身示範。』於是橫身躺倒。 English version: For thirty years, I've had nowhere to seek (the truth). Now everyone loves picking willow catkins. Red blossoms cover the ground, yet no one sweeps them away.
○ Ascending the Dharma Hall. The Chan master picked up his staff and said, 'If I pick it up, you'll say it's 'illumination first, then application'; if I put it down, you'll say it's 'application first, then illumination'; if I throw it down, you'll say it's 'illumination and application simultaneous.' If I neither pick it up nor put it down, where will you speculate? Even if you understand it clearly, if you encounter Linji (Zen master) and Deshan (Deshan, Tang Dynasty Zen master), you must prostrate yourselves completely. What are the merits of this (state)?' The Chan master paused and said, 'Having seen the great ocean, one no longer boasts of a river's water; except for Mount Sumeru (Sumeru, sacred mountain in Buddhism), no other mountain is high.'
Chan Master Guangyin Yao
Ascending the Dharma Hall. An ancient said, 'I only fear that a monk won't understand his own mind; even if he does, he still loses to the monk.' So, what have you all understood in your minds? The Chan master paused and said, 'The fisherman sleeps soundly, the deep pool is vast; the white bird doesn't fly, the boat drifts on its own.'
Chan Master Liaoyuan Foyin of Yunju (Yunju)
A monk asked, 'What is Buddha?' The master said, 'It cannot be carved from wood.' The monk said, 'Then everything is illusory?' The master said, 'Brahma's sound is profound, pleasing to the ear.'
○ Someone asked, 'What is the Dharma that even the Buddhas cannot speak of?' The master said, 'Ants know to follow the scent of fish, flies always head for the stench.' The monk said, 'This disciple doesn't understand, please instruct me again.' The master said, 'The Peng bird flies ninety thousand miles from the sea, the crane of a thousand years returns from afar.'
○ Someone asked, 'Do great practitioners still go to hell?' The master said, 'They are in there.' The monk said, 'Then do those who commit great evil still go to heaven?' The master said, 'A shrimp cannot jump out of a small bucket.' The monk said, 'In that case, we can blow out the cauldrons of boiling water and charcoal, and shout to destroy the sword trees and knife mountains.' The master said, 'You reap what you sow.' Then he said, 'Just now, a Chan practitioner came forward from the crowd, bowed, and offered immeasurable treasures to the assembly, and emitted great light from his face, illuminating the universe, so that everyone could see it.' If you can understand this principle, you can say that all the Buddhas of the ten directions are sitting before you, constantly expounding the great Dharma for sentient beings. Why would I need to explain it again and again? If you still don't understand, I might as well demonstrate with my own body.' Then he lay down.
【English Translation】 English version: For thirty years, I've had nowhere to seek (the truth). Now everyone loves picking willow catkins. Red blossoms cover the ground, yet no one sweeps them away.
○ Ascending the Dharma Hall. The Chan master picked up his staff and said, 'If I pick it up, you'll say it's 'illumination first, then application'; if I put it down, you'll say it's 'application first, then illumination'; if I throw it down, you'll say it's 'illumination and application simultaneous.' If I neither pick it up nor put it down, where will you speculate? Even if you understand it clearly, if you encounter Linji (Zen master) and Deshan (Deshan, Tang Dynasty Zen master), you must prostrate yourselves completely. What are the merits of this (state)?' The Chan master paused and said, 'Having seen the great ocean, one no longer boasts of a river's water; except for Mount Sumeru (Sumeru, sacred mountain in Buddhism), no other mountain is high.'
Chan Master Guangyin Yao
Ascending the Dharma Hall. An ancient said, 'I only fear that a monk won't understand his own mind; even if he does, he still loses to the monk.' So, what have you all understood in your minds? The Chan master paused and said, 'The fisherman sleeps soundly, the deep pool is vast; the white bird doesn't fly, the boat drifts on its own.'
Chan Master Liaoyuan Foyin of Yunju (Yunju)
A monk asked, 'What is Buddha?' The master said, 'It cannot be carved from wood.' The monk said, 'Then everything is illusory?' The master said, 'Brahma's sound is profound, pleasing to the ear.'
○ Someone asked, 'What is the Dharma that even the Buddhas cannot speak of?' The master said, 'Ants know to follow the scent of fish, flies always head for the stench.' The monk said, 'This disciple doesn't understand, please instruct me again.' The master said, 'The Peng bird flies ninety thousand miles from the sea, the crane of a thousand years returns from afar.'
○ Someone asked, 'Do great practitioners still go to hell?' The master said, 'They are in there.' The monk said, 'Then do those who commit great evil still go to heaven?' The master said, 'A shrimp cannot jump out of a small bucket.' The monk said, 'In that case, we can blow out the cauldrons of boiling water and charcoal, and shout to destroy the sword trees and knife mountains.' The master said, 'You reap what you sow.' Then he said, 'Just now, a Chan practitioner came forward from the crowd, bowed, and offered immeasurable treasures to the assembly, and emitted great light from his face, illuminating the universe, so that everyone could see it.' If you can understand this principle, you can say that all the Buddhas of the ten directions are sitting before you, constantly expounding the great Dharma for sentient beings. Why would I need to explain it again and again? If you still don't understand, I might as well demonstrate with my own body.' Then he lay down.
拄杖曰。萬般草木根苗異一得春風便放花。
○師一日與學徒入室次。適東坡居士到面前。師曰。此間無坐榻。居士來此作甚麼。士曰。暫借佛印四大為坐榻。師曰。山僧有一問。居士若道得。即請坐。道不得。即輸腰下玉帶子。士欣然曰。便請。師曰。居士適來道。暫借山僧四大為坐榻祇如山僧四大本空。五蘊非有。居士向甚麼處坐。士不能答。遂留玉帶。師卻贈以雲山衲衣。士乃作偈三首。其一曰。病骨難堪玉帶圍。鈍根仍落箭鋒機。會當乞食歌姬院。奪得雲山舊衲衣余不備錄。
智海逸正覺禪師
僧問古鏡未磨時如何。師曰。青青河畔草。曰磨后如何。師曰。鬱鬱園中柳。曰磨舉未磨是同是別。師曰。同別且置。還我鏡來。僧擬議。師便喝。
○上堂。拈拄杖曰。這拄杖。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。渡水穿云。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。擊禪床下座。
○上堂。憶得老僧年七歲時。于村校書處得一法門。超情離見。絕妙絕玄爰自染神。逾六十載。今日輒出。普告大眾若欲傳持。宜當諦聽。遂曰。寒原耕種罷。牽犢負薪歸。此夜一爐火。渾
【現代漢語翻譯】 現代漢語譯本 拄杖說：『各種草木的根苗各不相同，但只要得到春風的吹拂，便會綻放出美麗的花朵。』
有一天，智海逸正覺禪師與學徒們在室內。適逢東坡居士（蘇軾的別稱）來到面前。禪師說：『這裡沒有坐榻，居士來這裡做什麼？』居士說：『暫且借用佛印（禪師的朋友）的四大（地、水、火、風，構成身體的四種元素）作為坐榻。』禪師說：『山僧（謙稱，指自己）有一個問題，居士如果能回答上來，就請坐。如果回答不上來，就要輸掉腰下的玉帶子。』居士欣然應允說：『請問吧。』禪師說：『居士剛才說，暫且借用山僧的四大作為坐榻，但山僧的四大本是空無，五蘊（色、受、想、行、識，構成人的五種要素）也是虛幻不存在的。居士要坐在哪裡呢？』居士不能回答。於是留下玉帶。禪師卻贈送給他雲山衲衣（僧人的粗布衣服）。居士於是作了三首偈（佛教詩歌），其中一首說：『病弱的身體難以承受玉帶的束縛，遲鈍的根性仍然躲不過利箭的鋒芒。不如去歌姬院乞食，奪回雲山舊衲衣。』其餘的就不一一記錄了。
智海逸正覺禪師
有僧人問：『古鏡未曾打磨時是什麼樣子？』禪師說：『青青的河畔草。』僧人說：『打磨之後又是什麼樣子？』禪師說：『鬱鬱蔥蔥的園中柳。』僧人說：『打磨與未打磨是相同還是不同？』禪師說：『相同不同暫且不論，把我的鏡子還來。』僧人猶豫不決。禪師便大喝一聲。
禪師上堂說法，拿起拄杖說：『這拄杖，在天上，與日月一同光明；在地上，與山河一樣穩固。在王侯那裡，用來代替蒲鞭（象徵性的刑具）；在百姓那裡，用來防身禦敵；在衲僧（僧人的自稱）那裡，白天橫在肩上，渡水穿云，夜晚在旅店支撐門戶。那麼，在山僧手裡，用來做什麼呢？想要知道嗎？有時在東湖上漫步，與僧人遙指遠處的青山。』說完，敲擊禪床，走下座位。
禪師上堂說法，回憶說：『記得老僧七歲的時候，在村裡的學堂里得到一個法門，超越情感和見解，絕妙而玄奧，從此滋養我的精神。六十多年過去了，今天拿出來，普告大眾，如果想要傳承，應當仔細聽好。』於是說：『寒冷的田野耕種完畢，牽著牛，揹著柴回家。今晚一爐火，暖和一家人。』
【English Translation】 English version The staff said, 'The roots and seedlings of all kinds of plants and trees are different, but once they get the spring breeze, they will bloom.'
One day, Chan Master Zhihai Yizhengjue was in the room with his disciples. It happened that Layman Dongpo (another name for Su Shi) came before him. The Chan Master said, 'There is no couch here, what are you doing here, Layman?' The Layman said, 'I will temporarily borrow the Four Great Elements (earth, water, fire, and wind, the four elements that make up the body) of Buddhist Seal (a friend of the Chan Master) as a couch.' The Chan Master said, 'This mountain monk (a humble term for oneself) has a question. If the Layman can answer it, please sit down. If you can't answer it, you will have to give up the jade belt under your waist.' The Layman gladly agreed and said, 'Please ask.' The Chan Master said, 'The Layman just said that he would temporarily borrow the Four Great Elements of this mountain monk as a couch, but the Four Great Elements of this mountain monk are originally empty, and the Five Aggregates (form, feeling, thought, volition, consciousness, the five elements that make up a person) are also illusory and non-existent. Where are you going to sit?' The Layman could not answer. So he left the jade belt. The Chan Master gave him a Yunshan kasaya (a monk's coarse cloth robe). The Layman then composed three verses (Buddhist poems), one of which said, 'The sick body can hardly bear the jade belt, the dull roots still fall into the sharp edge of the arrow. It is better to beg for food in the singing girl's courtyard and take back the old Yunshan kasaya.' The rest are not recorded one by one.
Chan Master Zhihai Yizhengjue
A monk asked, 'What is it like when the ancient mirror has not been polished?' The Chan Master said, 'Green grass by the riverbank.' The monk said, 'What is it like after polishing?' The Chan Master said, 'Lush willows in the garden.' The monk said, 'Is polishing and not polishing the same or different?' The Chan Master said, 'Let's put aside the same and different for now, return my mirror to me.' The monk hesitated. The Chan Master shouted.
The Chan Master ascended the hall to preach, picked up his staff and said, 'This staff, in the sky, is as bright as the sun and moon; on the ground, it is as solid as mountains and rivers. In the hands of kings and nobles, it is used to replace the cattail whip (a symbolic instrument of punishment); in the hands of the common people, it is used to defend themselves against enemies; in the hands of monks (a self-proclaimed term for monks), it is carried on their shoulders during the day, crossing rivers and clouds, and at night it supports the doors of inns. So, in the hands of this mountain monk, what is it used for? Do you want to know? Sometimes I stroll on East Lake, pointing to the distant green mountains with the monks.' After speaking, he struck the Zen bed and walked down from his seat.
The Chan Master ascended the hall to preach, recalling, 'I remember when I was seven years old, I obtained a Dharma gate in the village school, transcending emotions and views, wonderful and mysterious, and since then it has nourished my spirit. More than sixty years have passed, and today I take it out to tell the public, if you want to inherit it, you should listen carefully.' Then he said, 'The cold fields are finished plowing, leading the ox and carrying firewood home. Tonight, a stove fire warms the whole family.'
家身上衣。諸禪德逢人不得錯舉。
○上堂。古者道接物利生絕妙。外甥終是不肖。他家自有兒孫。將來應用恰好。諸禪德。還會么菜園墻倒晴方筑房店籬穿雨過修。院宇漏時隨分整。兒孫大小盡風流。
○道士問如何是道。師曰。龍吟金鼎虎嘯丹田。曰如何是道中人。師曰。吐故納新。曰道與道中人相去多少。師曰。罥鶴顛崖上。沖天昧米民。
天章楚禪師
上堂。鼓聲錯落。山色崔嵬。本既不有。甚處得來。良久曰。高著眼。
蔣山泉禪師
僧問。古人說不到處請師說。師曰。夫子入太廟。曰學人未曉。師曰。春暖柳條青。
○聖節上堂。拈拄杖擊法座一下曰。以此功德。祝延聖壽。便下座。
○上堂。時人慾識南禪路。門前有個長松樹。腳下分明不較多。無奈行人恁么去。莫恁去。急回顧。樓臺煙鎖鐘鳴處。
○師因雪下上堂。召大眾曰。還有過得此色者么。良久曰。文殊笑。普賢瞋。眼裡無筋一世貧。相逢盡道休官去。林下何。曾見一人。
○上堂。快人一言快馬一鞭。若更眼睛定動未免紙裹麻纏腳下是地。頭上是天。不信但看八九月。紛紛黃葉滿山川。
慈雲慧禪師
上堂。片月浸寒潭。微云滿空碧。若於達道人。好個真訊息
【現代漢語翻譯】 現代漢語譯本： 『家身上衣。諸禪德逢人不得錯舉。』 （這句話的意思是說，不要隨便向人展示或傳授禪宗的精髓，要謹慎選擇對象。）
『上堂。古者道接物利生絕妙。外甥終是不肖。他家自有兒孫。將來應用恰好。諸禪德。還會么菜園墻倒晴方筑房店籬穿雨過修。院宇漏時隨分整。兒孫大小盡風流。』 （古時候的得道之人，以其道接引眾生、利益眾生，真是絕妙。但外甥不成器，不必強求，別人家自有子孫，將來自然會有人來繼承和應用。各位禪德，你們明白嗎？菜園的墻倒了，要在晴天的時候修築；房店的籬笆破了，要在雨後修補。院子漏雨了，就隨緣修補。子孫們無論大小，各自有各自的風流。）
『道士問如何是道。師曰。龍吟金鼎虎嘯丹田。曰如何是道中人。師曰。吐故納新。曰道與道中人相去多少。師曰。罥鶴顛崖上。沖天昧米民。』 （道士問：什麼是道？禪師說：龍在金鼎中吟唱，虎在丹田中咆哮。道士問：什麼是得道之人？禪師說：吐出舊的，吸入新的。道士問：道與得道之人相差多少？禪師說：就像被網住的鶴在陡峭的懸崖上，想要衝上天空卻像愚昧的百姓一樣不知方向。）
天章楚禪師
『上堂。鼓聲錯落。山色崔嵬。本既不有。甚處得來。良久曰。高著眼。』 （上堂說法。鼓聲錯落有致，山色高峻。本來就沒有什麼實在的東西，那麼這些景象又是從哪裡來的呢？停頓了很久，說：要看得高遠。）
蔣山泉禪師
『僧問。古人說不到處請師說。師曰。夫子入太廟。曰學人未曉。師曰。春暖柳條青。』 （有僧人問：古人沒有說到的地方，請禪師您來說說。禪師說：孔夫子進入太廟。僧人說：弟子不明白。禪師說：春天暖和了，柳條就綠了。）
『聖節上堂。拈拄杖擊法座一下曰。以此功德。祝延聖壽。便下座。』 （在皇帝的誕辰日上堂說法。拿起拄杖敲擊法座一下，說：以此功德，祝願皇帝聖壽無疆。說完就走下法座。）
『上堂。時人慾識南禪路。門前有個長松樹。腳下分明不較多。無奈行人恁么去。莫恁去。急回顧。樓臺煙鎖鐘鳴處。』 （上堂說法。現在的人想要認識南禪的道路，其實就在門前有一棵高大的松樹。道路明明就在腳下，並不比其他地方多什麼，無奈人們偏偏要那樣走。不要那樣走！趕快回頭看看，那樓臺被煙霧籠罩，鐘聲響亮的地方，才是真正的歸宿。）
『師因雪下上堂。召大眾曰。還有過得此色者么。良久曰。文殊(Manjusri，智慧的象徵)笑。普賢(Samantabhadra，大行、大愿的象徵)瞋。眼裡無筋一世貧。相逢盡道休官去。林下何。曾見一人。』 （禪師因為下雪而上堂說法。召集大眾說：還有誰能超越這種景像嗎？停頓了很久，說：文殊菩薩笑了，普賢菩薩怒目而視。如果眼裡沒有力量，一輩子都會貧困。相逢的時候都說要辭官隱退，可是山林之下，何曾見過一個人真正這樣做呢？）
『上堂。快人一言快馬一鞭。若更眼睛定動未免紙裹麻纏腳下是地。頭上是天。不信但看八九月。紛紛黃葉滿山川。』 （上堂說法。爽快的人一句話就能解決問題，就像快馬一鞭就能到達目的地。如果眼睛再不定下來，免不了像被紙和麻纏住一樣，寸步難行。腳下是地，頭上是天，這是不變的真理。如果不相信，就看看八九月，紛紛揚揚的黃葉飄落，鋪滿了山川。）
慈雲慧禪師
『上堂。片月浸寒潭。微云滿空碧。若於達道人。好個真訊息。』 （上堂說法。一彎月亮浸在寒冷的深潭中，淡淡的雲彩佈滿了碧藍的天空。對於通達大道的人來說，這是個很好的真實訊息。）
English version: 『The clothes on one's body. All Chan practitioners should not randomly point it out to others.』 (This means that one should not casually show or teach the essence of Chan Buddhism to others, but should carefully choose the recipient.)
『Ascending the hall. In ancient times, the way of connecting with beings and benefiting them was extremely wonderful. However, the nephew is ultimately unworthy. The family has its own children and grandchildren, who will be suitable for future use. All Chan practitioners, do you understand? When the vegetable garden wall collapses, build it on a sunny day; when the fence of the house is broken, repair it after the rain. When the courtyard leaks, repair it as you see fit. The children and grandchildren, whether big or small, all have their own unique charm.』 (In ancient times, enlightened people used their way to connect with and benefit sentient beings, which was truly wonderful. But if the nephew is not up to par, there is no need to force it. Other families have their own children and grandchildren, and in the future, there will naturally be someone to inherit and apply it. All Chan practitioners, do you understand? When the vegetable garden wall collapses, build it on a sunny day; when the fence of the house is broken, repair it after the rain. When the courtyard leaks, repair it as you see fit. The children and grandchildren, whether big or small, all have their own unique charm.)
『A Taoist asked, 'What is the Dao?' The master said, 'The dragon roars in the golden cauldron, the tiger howls in the dantian.' The Taoist asked, 'What is a person of the Dao?' The master said, 'Exhaling the old and inhaling the new.' The Taoist asked, 'How far apart are the Dao and a person of the Dao?' The master said, 'Like a crane trapped on a steep cliff, wanting to soar into the sky but as ignorant as the common people.'』 (A Taoist asked: What is the Dao? The Chan master said: The dragon roars in the golden cauldron, the tiger howls in the dantian. The Taoist asked: What is a person of the Dao? The Chan master said: Exhaling the old and inhaling the new. The Taoist asked: How far apart are the Dao and a person of the Dao? The Chan master said: Like a crane trapped on a steep cliff, wanting to soar into the sky but as ignorant as the common people.)
Chan Master Chu of Tianzhang
『Ascending the hall. The sound of drums is scattered, the mountain colors are towering. Since the origin is non-existent, where does it come from? After a long pause, he said, 'Set your eyes high.'』 (Ascending the hall to preach. The sound of drums is scattered and rhythmic, the mountain colors are towering and majestic. Since there is nothing real to begin with, where do these scenes come from? After a long pause, he said: Look far and wide.)
Chan Master Quan of Jiangshan
『A monk asked, 'Please, Master, speak of what the ancients did not speak of.' The master said, 'Confucius enters the Great Temple.' The monk said, 'This student does not understand.' The master said, 'In the warmth of spring, the willow branches are green.'』 (A monk asked: Please, Master, speak of what the ancients did not speak of. The Chan master said: Confucius enters the Great Temple. The monk said: This disciple does not understand. The Chan master said: In the warmth of spring, the willow branches are green.)
『Ascending the hall on the Emperor's Birthday. He picked up his staff and struck the Dharma seat once, saying, 'With this merit, I wish the Emperor a long life.' Then he descended from the seat.』 (Ascending the hall to preach on the Emperor's birthday. He picked up his staff and struck the Dharma seat once, saying: With this merit, I wish the Emperor a long life. After saying that, he stepped down from the Dharma seat.)
『Ascending the hall. People of this time want to know the path of Southern Chan. There is a tall pine tree in front of the gate. The path under your feet is clearly not much different. But people insist on going that way. Don't go that way! Quickly look back. The towers are locked in mist, where the bells are ringing.』 (Ascending the hall to preach. People of this time want to know the path of Southern Chan, but there is a tall pine tree right in front of the gate. The path is clearly right under your feet, not much different from anywhere else, but people insist on going that way. Don't go that way! Quickly look back, the towers are shrouded in mist, where the bells are ringing, that is the true destination.)
『The master ascended the hall because of the snowfall. He summoned the assembly and said, 'Is there anyone who can surpass this scene?' After a long pause, he said, 'Manjusri (Manjusri, symbol of wisdom) smiles. Samantabhadra (Samantabhadra, symbol of great practice and great vows) glares. If there is no strength in the eyes, one will be poor for life. When we meet, everyone says they want to retire from officialdom. But in the forests, how many have we ever seen truly do so?』 (The Chan master ascended the hall to preach because of the snowfall. He summoned the assembly and said: Is there anyone who can surpass this scene? After a long pause, he said: Manjusri Bodhisattva smiles, Samantabhadra Bodhisattva glares. If there is no strength in the eyes, one will be poor for life. When we meet, everyone says they want to retire from officialdom, but in the forests, how many have we ever seen truly do so?)
『Ascending the hall. A quick person, one word; a fast horse, one whip. If the eyes are not fixed, one will inevitably be wrapped in paper and hemp, unable to move. Underneath are the earth, above is the sky. If you don't believe it, just look at August and September, when the yellow leaves fall and fill the mountains and rivers.』 (Ascending the hall to preach. A quick person can solve a problem with one word, just like a fast horse can reach its destination with one whip. If the eyes are not fixed, one will inevitably be like being wrapped in paper and hemp, unable to move. Underneath is the earth, above is the sky, this is an unchanging truth. If you don't believe it, just look at August and September, when the falling yellow leaves fill the mountains and rivers.)
Chan Master Hui of Ciyun
『Ascending the hall. A sliver of moon is immersed in the cold pool. Light clouds fill the blue sky. For those who have attained the Dao, this is truly good news.』 (Ascending the hall to preach. A sliver of moon is immersed in the cold pool, light clouds fill the blue sky. For those who have attained the Dao, this is truly good news.)
【English Translation】 『The clothes on one's body. All Chan practitioners should not randomly point it out to others.』 (This means that one should not casually show or teach the essence of Chan Buddhism to others, but should carefully choose the recipient.)
『Ascending the hall. In ancient times, the way of connecting with beings and benefiting them was extremely wonderful. However, the nephew is ultimately unworthy. The family has its own children and grandchildren, who will be suitable for future use. All Chan practitioners, do you understand? When the vegetable garden wall collapses, build it on a sunny day; when the fence of the house is broken, repair it after the rain. When the courtyard leaks, repair it as you see fit. The children and grandchildren, whether big or small, all have their own unique charm.』 (In ancient times, enlightened people used their way to connect with and benefit sentient beings, which was truly wonderful. But if the nephew is not up to par, there is no need to force it. Other families have their own children and grandchildren, and in the future, there will naturally be someone to inherit and apply it. All Chan practitioners, do you understand? When the vegetable garden wall collapses, build it on a sunny day; when the fence of the house is broken, repair it after the rain. When the courtyard leaks, repair it as you see fit. The children and grandchildren, whether big or small, all have their own unique charm.)
『A Taoist asked, 'What is the Dao?' The master said, 'The dragon roars in the golden cauldron, the tiger howls in the dantian.' The Taoist asked, 'What is a person of the Dao?' The master said, 'Exhaling the old and inhaling the new.' The Taoist asked, 'How far apart are the Dao and a person of the Dao?' The master said, 'Like a crane trapped on a steep cliff, wanting to soar into the sky but as ignorant as the common people.'』 (A Taoist asked: What is the Dao? The Chan master said: The dragon roars in the golden cauldron, the tiger howls in the dantian. The Taoist asked: What is a person of the Dao? The Chan master said: Exhaling the old and inhaling the new. The Taoist asked: How far apart are the Dao and a person of the Dao? The Chan master said: Like a crane trapped on a steep cliff, wanting to soar into the sky but as ignorant as the common people.)
Chan Master Chu of Tianzhang
『Ascending the hall. The sound of drums is scattered, the mountain colors are towering. Since the origin is non-existent, where does it come from? After a long pause, he said, 'Set your eyes high.'』 (Ascending the hall to preach. The sound of drums is scattered and rhythmic, the mountain colors are towering and majestic. Since there is nothing real to begin with, where do these scenes come from? After a long pause, he said: Look far and wide.)
Chan Master Quan of Jiangshan
『A monk asked, 'Please, Master, speak of what the ancients did not speak of.' The master said, 'Confucius enters the Great Temple.' The monk said, 'This student does not understand.' The master said, 'In the warmth of spring, the willow branches are green.'』 (A monk asked: Please, Master, speak of what the ancients did not speak of. The Chan master said: Confucius enters the Great Temple. The monk said: This disciple does not understand. The Chan master said: In the warmth of spring, the willow branches are green.)
『Ascending the hall on the Emperor's Birthday. He picked up his staff and struck the Dharma seat once, saying, 'With this merit, I wish the Emperor a long life.' Then he descended from the seat.』 (Ascending the hall to preach on the Emperor's birthday. He picked up his staff and struck the Dharma seat once, saying: With this merit, I wish the Emperor a long life. After saying that, he stepped down from the Dharma seat.)
『Ascending the hall. People of this time want to know the path of Southern Chan. There is a tall pine tree in front of the gate. The path under your feet is clearly not much different. But people insist on going that way. Don't go that way! Quickly look back. The towers are locked in mist, where the bells are ringing.』 (Ascending the hall to preach. People of this time want to know the path of Southern Chan, but there is a tall pine tree right in front of the gate. The path is clearly right under your feet, not much different from anywhere else, but people insist on going that way. Don't go that way! Quickly look back, the towers are shrouded in mist, where the bells are ringing, that is the true destination.)
『The master ascended the hall because of the snowfall. He summoned the assembly and said, 'Is there anyone who can surpass this scene?' After a long pause, he said, 'Manjusri (Manjusri, symbol of wisdom) smiles. Samantabhadra (Samantabhadra, symbol of great practice and great vows) glares. If there is no strength in the eyes, one will be poor for life. When we meet, everyone says they want to retire from officialdom. But in the forests, how many have we ever seen truly do so?』 (The Chan master ascended the hall to preach because of the snowfall. He summoned the assembly and said: Is there anyone who can surpass this scene? After a long pause, he said: Manjusri Bodhisattva smiles, Samantabhadra Bodhisattva glares. If there is no strength in the eyes, one will be poor for life. When we meet, everyone says they want to retire from officialdom, but in the forests, how many have we ever seen truly do so?)
『Ascending the hall. A quick person, one word; a fast horse, one whip. If the eyes are not fixed, one will inevitably be wrapped in paper and hemp, unable to move. Underneath are the earth, above is the sky. If you don't believe it, just look at August and September, when the yellow leaves fall and fill the mountains and rivers.』 (Ascending the hall to preach. A quick person can solve a problem with one word, just like a fast horse can reach its destination with one whip. If the eyes are not fixed, one will inevitably be like being wrapped in paper and hemp, unable to move. Underneath is the earth, above is the sky, this is an unchanging truth. If you don't believe it, just look at August and September, when the falling yellow leaves fill the mountains and rivers.)
Chan Master Hui of Ciyun
『Ascending the hall. A sliver of moon is immersed in the cold pool. Light clouds fill the blue sky. For those who have attained the Dao, this is truly good news.』 (Ascending the hall to preach. A sliver of moon is immersed in the cold pool, light clouds fill the blue sky. For those who have attained the Dao, this is truly good news.)
。還有達道人么。微云穿過你髑髏。片月觸著你鼻孔。珍重。
歸宗通禪師
僧問。如何是涵蓋乾坤句。師曰。日出東方夜落西。曰如何是截斷眾流句。師曰。鐵山橫在路。曰如何是隨波逐浪句。師曰。船子下揚州(人天眼目云。鐵船橫古路)。
○上堂。從無入有易。從有入無難。有無俱盡處。且莫自顢頇。舉來看。寒山拾得禮豐干。
天宮徽禪師
上堂。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。昨日霜風漏訊息。梅華依舊綴寒枝。
福昌信禪師
上堂。召大眾。眾舉頭。師曰。南山風色緊便下座。
慧林宗本圓照禪師
遊方至池陽。謁振宗。宗舉天親從彌勒內宮而下。無著問云。人間四百年。彼天為一晝夜。彌勒於一時中。成就五百億天子。證無生法忍。未審說甚麼法。天親曰。祇說這個法。如何是這個法。師久而開悟。宗一日問師。即心即佛時如何。師曰。殺人放火。有甚麼難。於是名播寰宇。
○僧問。上是天。下是地。未審中間是甚麼物。師曰。山河大地。曰恁么則謝師答話。師曰。大地山河。曰和尚何得瞞人。師曰。卻是老僧
罪過。
○上堂。頭圓像天。足方似地。古貌棱層。丈夫意氣。趯倒須彌。踏翻海水。帝釋與龍王無著身處。乃拈拄杖曰。卻來拄杖上迴避。咄。任汝神通變化。究竟須歸這裡。以拄杖卓一下。
法雲圓通秀禪師
習圓覺華嚴。妙入精義。因謁鐵佛懷禪師。懷問曰。座主講甚麼經。師曰。華嚴。曰華嚴以何為宗。師曰。法界為宗。曰法界以何為宗。師曰。以心為宗。曰心以何為宗。師無對。懷曰。毫𨤲有差。天地懸隔汝當自看。必有發明。后聞僧舉白兆參報慈情未生時如何。慈曰隔。師忽大悟。直詣方丈。陳其所證。懷曰。汝真法器。吾宗異日。在汝行矣。
○僧問。不離生死而得涅槃不出魔界而入佛界。此理如何。師曰。赤土荼(一作涂)牛奶。曰謝師答話。師曰。你話頭道甚麼僧擬議。師便喝。
○上堂。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。有甚麼用處。任是鈍鋼打就。生鐵鑄成。也須額頭汗出。總不恁么。如何商量。良久曰。赤心片片誰知得。笑殺黃梅石女兒。
○上堂。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。踏著秤錘
【現代漢語翻譯】 現代漢語譯本 罪過。
○上堂。頭圓像天，足方似地，古貌棱層，丈夫意氣。趯倒須彌（須彌山，佛教宇宙觀中的中心山），踏翻海水，帝釋（佛教中的天神）與龍王無著身處。乃拈拄杖曰：『卻來拄杖上回避。』咄。任汝神通變化，究竟須歸這裡。』以拄杖卓一下。
法雲圓通秀禪師
習圓覺華嚴，妙入精義。因謁鐵佛懷禪師。懷問曰：『座主講甚麼經？』師曰：『華嚴。』曰：『華嚴以何為宗？』師曰：『法界為宗。』曰：『法界以何為宗？』師曰：『以心為宗。』曰：『心以何為宗？』師無對。懷曰：『毫𨤲有差，天地懸隔，汝當自看，必有發明。』后聞僧舉白兆參報慈情未生時如何。慈曰：『隔。』師忽大悟。直詣方丈，陳其所證。懷曰：『汝真法器，吾宗異日，在汝行矣。』
○僧問：『不離生死而得涅槃，不出魔界而入佛界，此理如何？』師曰：『赤土荼（一作涂）牛奶。』曰：『謝師答話。』師曰：『你話頭道甚麼？』僧擬議。師便喝。
○上堂。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，有甚麼用處？任是鈍鋼打就，生鐵鑄成，也須額頭汗出。總不恁么，如何商量？良久曰：『赤心片片誰知得，笑殺黃梅石女兒。』
○上堂。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，踏著秤錘。
【English Translation】 English version Transgression.
○ Entering the Hall. 'The head is round like the sky, the feet are square like the earth, the ancient appearance is layered, the spirit of a great man. Kicking over Mount Sumeru (Sumeru: the central mountain in Buddhist cosmology), overturning the sea, where Śakra (Śakra: a deity in Buddhism) and the Dragon King have no place to rest.' Then, picking up the staff, he said: 'Instead, avoid it on the staff.' 'Hah! Let your supernatural powers transform, ultimately you must return here!' He struck the ground once with the staff.
Zen Master Yuan Tong Xiu of Fayun
He studied the Yuanjue (Perfect Enlightenment) and Huayan (Flower Garland) Sutras, deeply entering their profound meanings. He visited Zen Master Tiefo Huai. Huai asked: 'What sutra does the lecturer preach?' The master said: 'The Huayan.' He said: 'What does the Huayan take as its principle?' The master said: 'The Dharmadhatu (Dharmadhatu: the realm of all phenomena) as its principle.' He said: 'What does the Dharmadhatu take as its principle?' The master said: 'The Mind as its principle.' He said: 'What does the Mind take as its principle?' The master was speechless. Huai said: 'A hair's breadth of difference, and heaven and earth are separated. You should look at yourself and there will surely be enlightenment.' Later, he heard a monk mention how Baizhao consulted Bao Ci: 'What was it like before feelings arose?' Ci said: 'Separated.' The master suddenly had a great enlightenment. He went straight to the abbot's room and presented his realization. Huai said: 'You are truly a vessel of the Dharma. Our sect will flourish through you in the future.'
○ A monk asked: 'How can one attain Nirvana without leaving Samsara (Samsara: the cycle of birth, death, and rebirth), and enter the Buddha realm without leaving the realm of demons?' The master said: 'Red earth mixed with milk.' The monk said: 'Thank you for the master's answer.' The master said: 'What are you talking about?' The monk hesitated. The master then shouted.
○ Entering the Hall. 'Watching the wind to steer the sail is precisely following the waves. Cutting off the flow of the masses, one cannot avoid the previous leakage. Assessing talent to fill positions, it is better to exceed than to fall short. Measuring the head to buy a hat, it is difficult to get it just right. Even if you cannot see the sky above or the ground below, and cannot distinguish east from west or north from south, what use is there? Even if it is forged from dull steel or cast from pig iron, you must still sweat on your forehead. If it is not like this, how can we discuss it?' After a long silence, he said: 'Who knows the sincerity of the red heart? It makes the stone daughter of Huangmei laugh.'
○ Entering the Hall. 'This mountain monk does not know how to speak cleverly, but mostly responds to the occasion. Calling each other to drink a bowl of tea, there is also no subtle secret of the patriarchs. If the Chan practitioners are not familiar with it, they will step on the weight of the steelyard.'
硬似鐵。
慧林若沖覺海禪師
上堂。碧落靜無雲。秋空明有月。長江瑩如練。清風來不歇。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。良久曰閑來石上觀流水。欲洗禪衣未有塵。
○上堂。無邊義海。咸歸顧盻之中。萬象形容。盡入照臨之內。你諸人筑著磕著。因甚麼卻不知。良久曰。莫怪山僧太多事。光陰如箭急相催。珍重。
長蘆應夫禪師
上堂。召眾曰。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。良久曰。寥寥天地間。獨立望何極參。
佛日智才禪師
上堂。城裡喧繁。空山寂靜。然雖如此。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。為甚麼龍女現十八變。君不見。弄潮須是弄潮人。珍重。
○上堂。風雨蕭騷。塞汝耳根。落葉交如。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。舉柏樹子話。師曰。趙州庭柏。說與禪
【現代漢語翻譯】 現代漢語譯本 硬似鐵。
慧林若沖覺海禪師
上堂。碧藍的天空靜謐無雲，秋天的天空明亮有月。長江清澈如一條白色的絲帶，清風吹拂永不停歇。山林下的修行人幽靜閒適，彼此相看情意相悅。各位仁者，剛才說的清風明月，仍然是方便教化的範疇內的事。那麼，什麼是修行人本分上的事呢？良久后說：閑暇時在石頭上觀看流水，想要洗滌禪衣卻還沒有沾染塵埃。
○上堂。無邊的義理如大海，全都匯聚在顧盼之間；世間萬象的形態，都映照在覺悟的觀照之內。你們這些人碰壁撞墻，為什麼卻不知道呢？良久后說：不要怪我山僧太多事，光陰似箭催人老。珍重。
長蘆應夫禪師
上堂。召集大眾說：江山環繞欄桿，宛如水墨屏風；殿閣高聳入雲，美如神仙洞府。森羅萬象，如海印般交錯參合，一道神光，更無任何遮擋。各位會意了嗎？良久后說：空曠的天地間，獨自站立遙望，有什麼窮盡呢？參！
佛日智才禪師
上堂。城裡喧囂繁華，空山寂靜無聲。雖然如此，動與靜本為一體，生與死並無二致。四季輪轉，萬物的規律自然呈現。夏天離去而秋天自然到來，風不涼爽而人自然感到清爽。無論是現在還是過去，都沒有絲毫改變，誰也沒有缺少什麼或增添什麼。身體沒有兩種用途。各位禪德既然身體沒有兩種用途，為什麼龍女能示現十八種變化？你們沒聽說過嗎？弄潮必定是弄潮的人。珍重。
○上堂。風雨的蕭瑟聲，堵塞你的耳根；飄落的樹葉紛紛揚揚，遮蔽你的眼根；香氣和臭氣混雜，堵塞你的鼻根；寒冷、炎熱、甘甜，堵塞你的舌根；衣服的溫暖或寒冷，堵塞你的身根；顛倒的妄想，堵塞你的意根。各位禪德，即使你們能夠翻轉這些，也只是平地上的一堆墳墓。參！
○上堂。舉趙州柏樹子的公案。師說：趙州的庭前柏樹，說給參禪的人聽。
【English Translation】 English version Hard as iron.
Chan Master Huilin Ruochong Juehai
Ascending the hall: The azure sky is still and cloudless, the autumn sky is bright with the moon. The Yangtze River is clear like a white silk ribbon, and the breeze blows without ceasing. The Daoists under the forest are secluded and at ease, looking at each other with shared joy. You all, just now speaking of the clear breeze and bright moon, is still within the realm of expedient teachings. So, what is the matter of the Daoist's own share? After a long silence, he said: 'Leisurely watching the flowing water on the stone, wanting to wash the Chan robe but there is no dust on it.'
○Ascending the hall: The boundless ocean of meaning is all gathered in a glance; the forms of all phenomena are all reflected within the illumination of awakening. You people are bumping and stumbling, why don't you know? After a long silence, he said: 'Don't blame this mountain monk for being too meddlesome, time flies like an arrow urging people to grow old. Take care.'
Chan Master Changlu Yingfu
Ascending the hall: Calling to the assembly, he said: 'The rivers and mountains surround the railing, like a landscape painting in ink; the palaces and pavilions soar into the sky, beautiful as the abode of immortals. The myriad phenomena, like the sea-印 (haiyin, ocean seal) interpenetrate and mingle, a single divine light, with no obstruction whatsoever. Do you all understand? After a long silence, he said: 'In the vast space between heaven and earth, standing alone and gazing afar, what is the limit? Investigate!'
Chan Master Foritsu Chizai
Ascending the hall: The city is noisy and bustling, the empty mountain is silent and still. Although this is so, movement and stillness are one, life and death are not two. The four seasons revolve, and the laws of nature are naturally revealed. Summer departs and autumn arrives naturally, the wind is not cool but people naturally feel refreshed. Whether it is now or the past, there is no change at all, no one is missing anything or adding anything. The body has no two uses. Since you Chan practitioners have no two uses for your bodies, why can the Dragon Girl manifest eighteen transformations? Haven't you heard? One who plays with the tide must be a tide player. Take care.
○Ascending the hall: The sound of wind and rain, blocks your ear-roots; falling leaves flutter and fly, blocking your eye-roots; fragrant and foul odors mix, blocking your nose-roots; cold, hot, sweet, blocking your tongue-roots; the warmth or coldness of clothing, blocking your body-roots; inverted delusions, blocking your mind-roots. You Chan practitioners, even if you can turn these around, it is just a pile of graves on flat ground. Investigate!
○Ascending the hall: He cited the case of Zhaozhou's cypress tree. The master said: 'Zhaozhou's cypress tree in the courtyard, is spoken to those who practice Chan.'
客。黑漆屏風。松欏亮嗝。
天缽元禪師
初游講肆。頗達宗教。嘗燕坐古室。忽聞空中有告師。學上乘者。無滯於此。驚駭出視。杳無人跡。翌日客至出寒山集。師一覽之。即慕參玄。至天衣法席。遇眾請益豁然大悟。衣印可。曰此吾家千里駒也。
○上堂。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。
棲賢遷禪師
上堂。是甚麼物。得恁頑頑嚚嚚。𥈅𥈅睍睍。拊掌呵呵大笑曰。今朝巴鼻。直是黃面瞿曇通身是口。也分疏不下。久立。
梵言首座
示眾。南陽國師道說法有所得。斯則野干鳴說法無所得。是名師子吼。師曰。國師恁么道大似掩耳偷鈴。何故。說有說無盡是野干鳴。諸人要識師子吼么。咄。
三祖會禪師
僧問。理雖頓悟。事假漸除。除即不問。如何是頓悟底道理。師曰。言中有響。曰便恁么又且如何。師曰。金毛師子。問生也猶如著衫。死也猶如脫褲。未審意旨如何。師曰。譬如閒。曰為甚麼如此。師曰。因行不妨掉臂。
澄照慈禪師
上堂。若論此事眨上眉毛。早是蹉過那堪進步向前。更要山僧說破
【現代漢語翻譯】 現代漢語譯本 客。黑漆屏風。松蘿亮滑。
天缽元禪師
最初遊學于講習場所，頗為通達佛教的教義和理論。曾經安靜地在古老的房間里打坐，忽然聽到空中有聲音告訴禪師：『學習上乘佛法的人，不應該滯留在這裡。』禪師驚駭地出去檢視，卻看不到任何人的軌跡。第二天，有客人來訪，拿出了《寒山集》。禪師一覽之下，立即萌生了參禪的念頭。到達天衣義懷禪師的座席，遇到大眾請教佛法，豁然大悟。天衣義懷禪師認可了他，說：『這是我家裡的千里駒啊。』
上堂說法。冬天不怕寒冷，夏天不怕炎熱，身上穿的衣服，口中吃的食物，都應時應節。既然不是天然自然，全部都是人們的血汗。各位禪德，老衲這樣說話，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。
棲賢遷禪師
上堂說法。『這是什麼東西，如此頑固愚鈍，形容醜陋？』拍手呵呵大笑說：『今天露餡了，真是黃面瞿曇（釋迦牟尼佛的別稱）渾身是嘴，也分辨不清楚。』站立很久。
梵言首座
開示大眾。南陽慧忠國師說，說法有所得，那就是野干（一種野獸）的叫聲；說法無所得，才叫做獅子吼。禪師說：『國師這樣說，很像掩耳盜鈴。』為什麼呢？說有說無，都是野乾的叫聲。各位想要認識獅子吼嗎？』咄。
三祖會禪師
有僧人問：『道理雖然頓悟，但事情需要逐漸去除。去除暫且不問，什麼是頓悟的道理？』禪師說：『話中有話。』僧人說：『即使這樣，又該如何呢？』禪師說：『金毛獅子。』僧人問：『生也好像穿衣，死也好像脫褲，不知道是什麼意思？』禪師說：『譬如閒事。』僧人說：『為什麼這樣說？』禪師說：『因為行走不妨甩開手臂。』
澄照慈禪師
上堂說法。如果談論這件事，眨一下眉毛，就已經錯過了，哪裡還能夠進步向前，更要老衲說破？
【English Translation】 English version Guest. Black lacquered screen. Bright, smooth songluo (a type of creeping plant).
Zen Master Tianbo Yuan
Initially, he studied at lecture halls and was quite versed in the doctrines and theories of Buddhism. Once, while sitting quietly in an old room, he suddenly heard a voice in the air telling him: 'Those who study the supreme vehicle should not linger here.' Startled, he went out to look, but there was no trace of anyone. The next day, a guest arrived and brought the Hanshan Ji (Collection of Hanshan's Poems). After reading it once, he immediately developed the desire to study Zen. Upon arriving at the seat of Zen Master Tianyi Yihuai, he encountered the assembly seeking instruction and suddenly attained great enlightenment. Tianyi Yihuai approved of him, saying: 'This is my family's thoroughbred horse.'
Ascending the hall to preach. 'In winter, not feeling the cold; in summer, not feeling the heat; the clothes on your body, the food in your mouth, all come at the right time and season. Since they are not natural or spontaneous, they are all the blood and sweat of the people. All you Zen practitioners, is this old monk speaking of worldly dharma or Buddhist dharma? If you can discern it clearly, ten thousand taels of gold can also be consumed.' He shouts once.
Zen Master Qixian Qian
Ascending the hall to preach. 'What is this thing, so stubborn and dull, ugly in appearance?' He clapped his hands, laughed loudly, and said: 'Today it's revealed! Truly, the yellow-faced Qutan (another name for Shakyamuni Buddha) is all mouth, unable to distinguish clearly.' He stood for a long time.
First Seat Fanyan
Instructing the assembly. National Teacher Nanyang Huizhong said, 'Speaking with something gained is the cry of a yegan (jackal); speaking with nothing gained is called the lion's roar.' The Zen master said: 'The National Teacher's saying is much like covering one's ears while stealing a bell.' Why? Speaking of existence or non-existence is all the cry of a yegan. Do you all want to recognize the lion's roar?' Duo (a shout).
Zen Master Sanzu Hui
A monk asked: 'Although the principle is suddenly enlightened, matters are gradually eliminated. I won't ask about elimination for now, what is the principle of sudden enlightenment?' The Zen master said: 'There are implications in the words.' The monk said: 'Even so, what should be done?' The Zen master said: 'Golden-haired lion.' The monk asked: 'Being born is like putting on clothes, and dying is like taking off pants. I wonder what the meaning is?' The Zen master said: 'Like idle matters.' The monk said: 'Why do you say so?' The Zen master said: 'Because walking does not prevent swinging one's arms.'
Zen Master Chengzhao Ci
Ascending the hall to preach. 'If we talk about this matter, even a blink of an eye is already a mistake, how can we move forward, and how much more should this old monk explain?'
。而今說破了也。還會么昨日雨今日晴。
崇德澄禪師(秀州人也)
上堂。覿面相呈。更無餘事。若也如此。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。說個甚麼即德。良久曰。深秋簾幕千家雨。落日樓臺一笛風。
定慧云禪師
僧問。如何是為人一句。師曰。見之不取。曰學人未曉。師曰。思之千里。
報本存禪師
在天衣受請。上堂曰。長江聖壽。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。養子方知父慈。
開聖棲禪師
開堂垂語曰。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。師曰。作家作家。僧曰莫著忙。師曰。元來不是作家。僧提起坐具曰。看看。摩竭陀國。親行此令。師曰。祇今作么生。僧禮拜。師曰。龍頭蛇尾。
衡山禮禪師
上堂。若論此事。直下難明三賢罔測。十聖不知。到這裡須高提祖令。橫按鏌鎁。佛尚不在纖塵何立。直教教彌粉碎。大海焦枯放一線道與諸人商量。且道商量個甚麼。良久曰。鹽貴米賤。
雲門侃禪師
上堂。塵勞未破。觸境千
差。心鑒圓明絲毫不立。靈光皎皎。獨露現前。今古兩忘。聖凡路絕。到這裡。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。問你道。拄杖子向甚麼處著。又如何祇對。還有人道得么。出來道看。眾無對。乃拍禪床下座。
太平坦禪師
上堂。是法無宗。隨緣建立。聲色動靜。不昧見聞。舉用千差。如鐘待扣。於此薦得。且隨時著衣吃飯。若是德山臨濟。更須打草鞋行腳。參。
佛足祥禪師
僧問。一色無變異。喚作露地白牛還端的也無。師曰。頭角生也。曰頭角未生時如何。師曰。不要犯人苗稼。
明因赟禪師
上堂。橫按拄杖曰。若恁么去。直得天無二日。國無二王。釋迦老子。飲氣吞聲。一大藏教。如蟲蝕木。設使鉆仰不及。正是無孔鐵錘假饒信手拈來。也是殘羹餿飯。一時吐卻。方有少分相應更乃墮在空亡。依舊是鬼家活計。更會么。雨後始知山色翠。事難方見丈夫心。卓拄杖下座。
侍郎楊杰居士
號無為歷參諸名宿。晚從天衣游。衣每引老龐機語。令研究深造。后奉祀泰山。一日雞一鳴。睹日如盤涌。忽大悟。乃別有男不婚。有女不嫁之偈曰。男大須婚。女長須嫁。討甚閑工夫。更說無生話。書以寄衣。衣稱善。後會
【現代漢語翻譯】 現代漢語譯本： 差（chā）：差失，這裡指稍微有所欠缺。 心鑒圓明絲毫不立：心中的明鏡圓滿澄澈，沒有絲毫塵埃。 靈光皎皎，獨露現前：靈性的光輝潔白明亮，獨自顯露在眼前。 今古兩忘，聖凡路絕：忘記了過去和現在，聖人和凡人的道路都斷絕了。 到這裡，始能卷舒自在，應用無虧：到了這個境界，才能收放自如，運用起來沒有缺失。 出沒往還人間天上：出入往來於人間和天上。 大眾，雖然如是，忽被人把住，問你道：各位，即使是這樣，忽然被人抓住，問你道： 『拄杖子向甚麼處著？』又如何祇對？：『拄杖應該放在哪裡？』又該如何回答？ 還有人道得么？出來道看：還有人能說得出來嗎？出來說看。 眾無對，乃拍禪床下座：大家都沒有回答，於是拍了一下禪床，走下座位。
太平坦禪師
上堂：禪師上堂說法。 是法無宗，隨緣建立：佛法沒有固定的宗旨，隨著因緣而建立。 聲色動靜，不昧見聞：聲音、顏色、動靜，不迷惑于見聞。 舉用千差，如鐘待扣：運用起來千差萬別，就像鐘等待敲擊。 於此薦得，且隨時著衣吃飯：如果能在這裡領悟，就隨時穿衣吃飯。 若是德山臨濟，更須打草鞋行腳：如果是德山（Deshan，唐代禪宗大師）和臨濟（Linji，唐代禪宗大師），更需要打著草鞋去遊方參學。 參：參悟。
佛足祥禪師
僧問：有僧人問道： 『一色無變異，喚作露地白牛還端的也無？』：『一切事物本質上沒有差異，稱作露地白牛（lù dì bái niú，比喻真如自性）說得對嗎？』 師曰：禪師說： 『頭角生也』：『已經長出頭角了。』 曰：僧人說： 『頭角未生時如何？』：『頭角還沒有長出來的時候怎麼樣？』 師曰：禪師說： 『不要犯人苗稼』：『不要侵犯別人的莊稼。』
明因赟禪師
上堂：禪師上堂說法。 橫按拄杖曰：橫著拄著枴杖說： 若恁么去，直得天無二日，國無二王：如果這樣下去，就會達到天上沒有兩個太陽，國家沒有兩個國王的境界。 釋迦老子，飲氣吞聲：釋迦老子（Shijia Laozi，對釋迦牟尼佛的尊稱）也會屏住呼吸，不敢出聲。 一大藏教，如蟲蝕木：全部的佛經，就像被蟲子蛀蝕的木頭一樣。 設使鉆仰不及，正是無孔鐵錘：即使想要深入研究，也像無孔的鐵錘一樣，無從下手。 假饒信手拈來，也是殘羹餿飯：即使隨意拿來，也是殘羹餿飯。 一時吐卻，方有少分相應：一時全部吐掉，才能有少許相應。 更乃墮在空亡，依舊是鬼家活計：更何況墮入空無，依舊是鬼的勾當。 更會么？雨後始知山色翠，事難方見丈夫心：你們明白嗎？雨後才知道山色翠綠，事情困難才能顯現大丈夫的本色。 卓拄杖下座：放下拄杖，走下座位。
侍郎楊杰居士
號無為歷參諸名宿，晚從天衣游：號無為（Wúwéi，楊杰的號），遍參各位名師，晚年跟隨天衣義懷禪師（Tiānyī Yìhuái，北宋時期雲門宗禪師）學習。 衣每引老龐機語，令研究深造：天衣義懷禪師經常引用老龐（Lǎo Páng，唐代居士龐蘊）的機鋒語句，讓他深入研究。 后奉祀泰山，一日雞一鳴，睹日如盤涌，忽大悟：後來在泰山主持祭祀，有一天雞叫的時候，看到太陽像盤子一樣涌出，忽然大悟。 乃別有男不婚，有女不嫁之偈曰：於是寫了一首與衆不同的偈子，說兒子不結婚，女兒不嫁人： 男大須婚，女長須嫁，討甚閑工夫，更說無生話：兒子大了必須結婚，女兒大了必須嫁人，找什麼閑工夫，還說什麼無生之理。 書以寄衣，衣稱善，後會：寫信寄給天衣義懷禪師，天衣義懷禪師稱讚他，後來相會。
【English Translation】 English version: Chā: Deficiency, here meaning slightly lacking. Xīnjiàn yuánmíng sīháo bù lì: The mirror of the mind is perfectly clear, without a trace of dust. Língguāng jiǎojiǎo, dú lù xiànqián: The light of the spirit is pure and bright, uniquely revealed before one's eyes. Jīngǔ liǎng wàng, shèngfán lù jué: Forgetting the past and present, the paths of saints and mortals are cut off. Dào zhèlǐ, shǐ néng juǎnshū zìzài, yìngyòng wú kuī: Reaching this state, one can freely contract and expand, and there is no deficiency in application. Chūmò wǎnghuán rénjiān tiānshàng: Appearing and disappearing, going and returning between the human and heavenly realms. Dàzhòng, suīrán rúshì, hū bèi rén bǎzhù, wèn nǐ dào: Monks, even so, if suddenly someone grabs you and asks: 'Zhǔzhàngzi xiàng shénme chù zhuó?' Yòu rúhé zhīduì?: 'Where should the staff be placed?' And how should one respond? Háiyǒu rén dào dé me? Chūlái dào kàn: Is there anyone who can say? Come out and say. Zhòng wú duì, nǎi pāi chánchuáng xià zuò: Everyone was silent, so he slapped the meditation bed and stepped down from the seat.
Taiping Tan Chan Master
Shangtang: The Chan master ascends the hall to give a Dharma talk. Shì fǎ wú zōng, suí yuán jiànlì: The Dharma has no fixed doctrine, it is established according to conditions. Shēngsè dòngjìng, bù mèi jiànwén: Sounds, colors, movements, and stillness, not being confused by what is seen and heard. Jǔyòng qiānchā, rú zhōng dài kòu: The applications are myriad, like a bell waiting to be struck. Yú cǐ jiàn dé, qiě suíshí zhuóyī chīfàn: If one can realize this, then just wear clothes and eat at any time. Ruòshì Déshān Línjì, gèng xū dǎ cǎoxié xíngjiǎo: If it is Deshan (Déshān, a Chan master of the Tang Dynasty) and Linji (Línjì, a Chan master of the Tang Dynasty), they need to wear straw sandals and travel around to study. Cān: Meditate.
Fozu Xiang Chan Master
Sēng wèn: A monk asked: 'Yīsè wú biànyì, huàn zuò lùdì báiniú hái duānde yě wú?': 'All things are essentially without difference, is it correct to call it the white ox on the open ground (lù dì bái niú, a metaphor for the true nature)?' Shī yuē: The Chan master said: 'Tóujiǎo shēng yě': 'Horns have grown.' Yuē: The monk said: 'Tóujiǎo wèi shēng shí rúhé?': 'What about when the horns have not yet grown?' Shī yuē: The Chan master said: 'Bùyào fàn rén miáojià': 'Do not harm other people's crops.'
Mingyin Yun Chan Master
Shangtang: The Chan master ascends the hall to give a Dharma talk. Héng àn zhǔzhàng yuē: Holding the staff horizontally, he said: Ruò rènme qù, zhídé tiān wú èr rì, guó wú èr wáng: If it goes on like this, it will reach the point where there are no two suns in the sky and no two kings in the country. Shìjiā lǎozǐ, yǐnqì tūnshēng: Shakyamuni Buddha (Shìjiā Lǎozǐ, a respectful term for Shakyamuni Buddha) would also hold his breath and not dare to speak. Yīdà zàngjiào, rú chóng shí mù: The entire Tripitaka, is like wood eaten by worms. Shèshǐ zuānyǎng bùjí, zhèngshì wú kǒng tiěchuí: Even if one wants to study deeply, it is like a hammer without a hole, with no way to start. Jiǎráo xìnshǒu niānlái, yěshì cán gēng sōufàn: Even if one picks it up casually, it is also leftover scraps. Yīshí tù què, fāng yǒu shǎofēn xiāngyìng: Only by spitting it all out at once can there be a little correspondence. Gèng nǎi duò zài kōngwáng, yījiù shì guǐ jiā huójì: Moreover, falling into emptiness is still the work of ghosts. Gèng huì me? Yǔ hòu shǐ zhī shānsè cuì, shì nán fāng jiàn zhàngfū xīn: Do you understand? Only after the rain do you know the mountains are green, and only in difficult times do you see the heart of a great man. Zhuō zhǔzhàng xià zuò: Put down the staff and step down from the seat.
Layman Yang Jie, Vice Minister
Hào Wúwéi lì cān zhū míngxiù, wǎn cóng Tiānyī yóu: Named Wuwei (Wúwéi, Yang Jie's pseudonym), he visited various famous teachers and, in his later years, followed Chan Master Tianyi Yihuai (Tiānyī Yìhuái, a Yunmen School Chan master of the Northern Song Dynasty). Yī měi yǐn Lǎo Páng jī yǔ, lìng yánjiū shēnzào: Tianyi Yihuai often quoted the sharp words of Layman Pang (Lǎo Páng, a Tang Dynasty layman, Pang Yun), and made him study them deeply. Hòu fèngsì Tàishān, yī rì jī yī míng, dǔ rì rú pán yǒng, hū dàwù: Later, he presided over sacrifices at Mount Tai. One day, when the rooster crowed, he saw the sun rising like a plate and suddenly had a great enlightenment. Nǎi bié yǒu nán bù hūn, yǒu nǚ bù jià zhī jì yuē: So he wrote a special verse, saying that sons should not marry and daughters should not be given in marriage: Nán dà xū hūn, nǚ zhǎng xū jià, tǎo shén xián gōngfū, gèng shuō wúshēng huà: Sons must marry when they are grown, and daughters must be given in marriage when they are grown. Why look for idle work and talk about the principle of non-birth? Shū yǐ jì yī, yī chēng shàn, hòu huì: He wrote a letter and sent it to Tianyi Yihuai, who praised him, and they met later.
芙蓉。楷禪師。公曰。與師相別幾年。蓉曰。七年。公曰。學道來。參禪來。蓉曰。不打這鼓笛。公曰。恁么則空遊山水。百無所能也。蓉曰。別來未久。善能高鑒。公大笑。公有辭世偈曰。無一可戀。無一可舍太虛空中。之乎者也。將錯就錯。西方極樂。
慧日堯禪師
僧問古者道我有一句。待無舌人解語。卻向汝道。未審意旨如何。師曰。無影樹下好商量。僧禮拜。師曰。瓦解冰消。
中際遵禪師
上堂。八萬四千深法門。門門有路超乾坤。如何個個踏不著。祇為蜈蚣太多腳。不唯多腳亦多口釘觜鐵舌徒增丑。拈錘豎拂泥洗泥。揚眉瞬目籠中雞。要知佛祖不到處。門掩落花春鳥啼。
百丈悟禪師
僧問。如何是佛。師曰。問誰。曰特問和尚。師曰。鷂子過新羅。
善權泰禪師
上堂。諸佛出世。廣演三乘。達磨西來。密傳大事。上根之者。言下頓超。中下之流。須當漸次。發明心地。或一言唱導。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。良久曰。微云淡河漢。疏雨滴梧桐參。
崇福基禪師
上堂。若於這裡會得。便能入一佛國。坐一道場。水鳥樹林。共談斯要。樓臺殿
【現代漢語翻譯】 現代漢語譯本 芙蓉楷禪師，有官員問：『與我（官員）們分別幾年了？』 芙蓉禪師回答：『七年了。』 官員問：『是來學道，還是來參禪的？』 芙蓉禪師回答：『我不打這些鼓笛。』 官員說：『這樣說來，你就是白白遊山玩水，一無所長了。』 芙蓉禪師說：『分別沒多久，您（官員）就很善於高瞻遠矚了。』 官員大笑。這位官員有辭世偈說：『沒有一樣值得留戀，沒有一樣可以捨棄，太虛空中，之乎者也。將錯就錯，西方極樂。』 慧日堯禪師 有僧人問：『古人說我有一句話，等待沒有舌頭的人來理解，才告訴你。不知道是什麼意思？』 禪師說：『無影樹下好商量。』 僧人禮拜。禪師說：『瓦解冰消。』 中際遵禪師 禪師上堂說法：『八萬四千深法門，每個法門都有路可以超越乾坤。為什麼每個人都踏不著呢？只因爲蜈蚣的腳太多了。不僅腳多，嘴也多，釘嘴鐵舌只會增加醜陋。拈錘豎拂，是用泥洗泥。揚眉瞬目，如同籠中雞。要知道佛祖不到的地方，門掩落花，春鳥啼鳴。』 百丈悟禪師 有僧人問：『什麼是佛？』 禪師說：『你問誰？』 僧人說：『特意問和尚您。』 禪師說：『鷂子過新羅（古代朝鮮半島國家）。』 善權泰禪師 禪師上堂說法：『諸佛出世，廣泛演說三乘佛法。達磨（菩提達摩，佛教禪宗的始祖）西來，秘密傳授大事因緣。上等根器的人，當下就能頓悟超越。中下等根器的人，必須逐漸修行才能明白心地。或者用一句話來引導，或者用三句話來敷衍宣揚，或者善於巧妙地隨機應變，從而形成多種意義。抓住其中的關鍵，總歸是空花。一句話窮盡根源，就會沉埋祖師之道。敢問各位，怎樣才是依時應節的句子？』 良久后說：『微云淡河漢，疏雨滴梧桐。』 崇福基禪師 禪師上堂說法：『如果在這裡領會了，就能進入一佛國，坐於一道場，水鳥樹林，共同談論這個要旨。樓臺殿
【English Translation】 English version F蓉. Chan Master Kai. The official asked: 'How many years have we (officials) been separated from you, Master?' Master Rong replied: 'Seven years.' The official asked: 'Are you here to study the Dao or to practice Chan?' Master Rong replied: 'I don't play these drums and flutes.' The official said: 'In that case, you are just aimlessly wandering around, with no skills.' Master Rong said: 'It hasn't been long since we parted, and you (official) are already very good at foresight.' The official laughed loudly. This official had a farewell verse that said: 'There is nothing to be attached to, nothing to be discarded, in the great void, 'zhi hu zhe ye' (meaningless classical Chinese particles). Making mistakes on purpose, Western Paradise of Ultimate Bliss.' Chan Master Hui Ri Yao A monk asked: 'An ancient person said I have a sentence, waiting for a person without a tongue to understand it, then I will tell you. I wonder what the meaning is?' The Master said: 'It's good to discuss under the shadowless tree.' The monk bowed. The Master said: 'The tiles break and the ice melts.' Chan Master Zhong Ji Zun The Master ascended the hall and preached: 'The eighty-four thousand profound Dharma gates, each gate has a path to transcend the universe. Why can't everyone step on it? Only because the centipede has too many feet. Not only many feet, but also many mouths, nail-mouthed iron tongues only increase ugliness. Picking up a hammer and raising a whisk is using mud to wash mud. Raising eyebrows and winking is like a chicken in a cage. To know the place where the Buddhas and Patriarchs do not reach, the door is covered with fallen flowers, and spring birds sing.' Chan Master Bai Zhang Wu A monk asked: 'What is Buddha?' The Master said: 'Who are you asking?' The monk said: 'Specifically asking you, Master.' The Master said: 'A hawk flies over Silla (ancient Korean kingdom).' Chan Master Shan Quan Tai The Master ascended the hall and preached: 'The Buddhas appear in the world, widely expounding the Three Vehicles of Buddhism. Bodhidharma (達磨, the first patriarch of Chan Buddhism) came from the West, secretly transmitting the great event. Those with superior roots can have a sudden enlightenment and transcendence immediately. Those with medium and lower roots must gradually cultivate to understand the mind-ground. Or use a sentence to guide, or use three sentences to elaborate and proclaim, or be good at skillfully adapting to the situation, thus forming multiple meanings. Grasping the key to it, it is always empty flowers. A sentence that exhausts the source will bury the path of the Patriarchs. May I ask everyone, what is the sentence that is in accordance with the time and season?' After a long silence, he said: 'Light clouds dim the Milky Way, sparse rain drips on the wutong tree.' Chan Master Chong Fu Ji The Master ascended the hall and preached: 'If you understand here, you can enter a Buddha-land, sit in a Dharma place, water birds and trees, together discussing this essence. Towering pavilions and halls
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。良久曰。水底金烏天上日。眼中瞳子面前人。
大中隆禪師
上堂。法無異法。道無別道。時時逢見釋迦。處處撞著達磨。放步即交肩開口即咬破。不咬破。大小大。
○上堂。夫欲智拔。先須定動。卓拄杖曰。唵蘇嚕㗭唎娑婆訶。歸堂喫茶。
○上堂。平旦寅。曉何人。處處彌陀佛。家家觀世音。月里麒麟看北斗。向陽椑子一邊青。
僉判劉經臣居士
少以逸才登仕。版于佛法。未之信。年三十二。會東林照覺總禪師與語。啟迪之。乃敬服。因醉心祖道。既而抵京師。謁慧林沖禪師。于僧問雪竇。如何是諸佛本源。答曰。千峰寒色。語下有省。歲余官雒幕。就參韶山杲禪師。將去任。辭韶山。山囑曰。公如此用心。何愁不悟。爾後或有非常境界無量歡喜。且急收拾。若收拾得去。便成法器。若收拾不得。則有不寧之疾成失心之患矣。未幾。復至京師。趨智海。依正覺逸禪師。請問因緣。海曰。古人道平常心是道。你十二時中。放光動地。不自覺知。向外馳求。轉疏轉遠。公益疑不解。一夕入室。海舉傳燈所載。香至國王問波羅提尊者。何者是佛。尊者曰。見性是佛之語問之。公
【現代漢語翻譯】 現代漢語譯本：
在閣中共同闡揚真實的佛法，延續過去無數聖賢永不熄滅的智慧之燈，照亮四面八方，沒有絲毫偏私。所以說，佛法在天如同天道執行，在人如同人倫常情。還有懂得其中真意的人嗎？（停頓良久）水底的金烏（太陽的別稱）照耀著天上的太陽，眼中的瞳孔就映照著眼前的人。
大中隆禪師
禪師上堂說法：佛法沒有不同的法門，真理沒有別的道路。時時都能遇到釋迦牟尼（Sakyamuni，佛教創始人），處處都能碰到達摩（Bodhidharma，禪宗初祖）。放開腳步就與他們相遇，一開口就直指核心。不直指核心，就顯得太大了。
禪師上堂說法：想要擁有智慧，首先要安定心神。禪師拄著枴杖說：『唵蘇嚕㗭唎娑婆訶（Om Suru Suri Svaha，咒語，意為祈願成就）』。然後回禪房喝茶。
禪師上堂說法：清晨的寅時，誰能明白其中的道理？處處都是阿彌陀佛（Amitabha，西方極樂世界教主），家家都有觀世音菩薩（Avalokitesvara，大慈大悲的菩薩）。月亮里的麒麟（Qilin，中國神話中的一種神獸）仰望北斗星，向陽的椑子（一種果樹）只有一邊是青色的。
僉判劉經臣居士
劉經臣年輕時就以出衆的才華步入仕途，但對佛法並不相信。三十二歲時，與東林照覺總禪師交談，受到啓發，於是開始敬佩佛法，醉心於禪宗的道理。之後前往京城，拜見慧林沖禪師，就僧人問雪竇禪師『什麼是諸佛的本源』，雪竇禪師回答『千峰寒色』一事有所領悟。一年多后，劉經臣在雒陽擔任官職，臨行前向韶山杲禪師辭行。韶山禪師囑咐他說：『你如此用心，何愁不能開悟？以後或許會有非常境界和無量歡喜，但一定要儘快收攝這些感受。如果能收攝得住，就能成為法器；如果收攝不住，就會有精神上的疾病，甚至會患上失心瘋。』不久之後，劉經臣再次來到京城，前往智海，依止正覺逸禪師，請教佛法因緣。正覺逸禪師說：『古人說平常心是道，你十二時辰中，放光動地，卻不自覺知，向外馳求，反而越來越疏遠。』劉經臣更加疑惑不解。一天晚上進入禪房，正覺逸禪師舉《傳燈錄》所記載的香至國王問波羅提尊者『什麼是佛』，尊者回答『見性是佛』的話來問他。
【English Translation】 English version:
Together expounding the true vehicle in the pavilion, continuing the inexhaustible lamp of thousands of sages, illuminating all directions without any selfishness. Therefore, it is said that the Dharma is like the way of heaven in the sky, and like human relations in people. Are there any who understand the true meaning? (After a long pause) The golden crow (another name for the sun) at the bottom of the water shines on the sun in the sky, and the pupil in the eye reflects the person in front of you.
Chan Master Dazhong Long
Chan Master ascended the hall to preach: Dharma has no different methods, and the truth has no other paths. One can meet Sakyamuni (Sakyamuni, the founder of Buddhism) at all times, and encounter Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) everywhere. Taking a step is to meet them, and opening one's mouth is to point directly to the core. If you don't point directly to the core, it will seem too big.
Chan Master ascended the hall to preach: If you want to have wisdom, you must first stabilize your mind. The Chan Master leaned on his staff and said: 'Om Suru Suri Svaha (mantra, meaning may the wish be fulfilled)'. Then he returned to the meditation room to drink tea.
Chan Master ascended the hall to preach: At the Yin hour in the early morning, who can understand the truth? Everywhere is Amitabha (Amitabha, the lord of the Western Paradise), and every family has Avalokitesvara (Avalokitesvara, the Bodhisattva of great compassion). The Qilin (Qilin, a mythical creature in Chinese mythology) in the moon looks up at the Big Dipper, and only one side of the sun-facing Chinese Tallow tree is green.
Prefectural Judge Layman Liu Jingshen
Liu Jingshen entered officialdom at a young age with outstanding talent, but he did not believe in Buddhism. At the age of thirty-two, he talked with Chan Master Zhaojue of Donglin, and was inspired, so he began to admire Buddhism and was fascinated by the principles of Zen. Later, he went to the capital and visited Chan Master Huilin Chong, and gained some understanding of the monk's question to Chan Master Xuedou, 'What is the origin of all Buddhas?' Chan Master Xuedou replied, 'The cold color of a thousand peaks.' More than a year later, Liu Jingshen served as an official in Luoyang, and bid farewell to Chan Master Shaoshan before leaving. Chan Master Shaoshan instructed him: 'If you work so hard, why worry about not being enlightened? Later, there may be extraordinary realms and immeasurable joy, but you must quickly collect these feelings. If you can collect them, you can become a vessel of Dharma; if you cannot collect them, you will have mental illness, and even suffer from mental illness.' Not long after, Liu Jingshen came to the capital again, went to Zhihai, relied on Chan Master Zhengjue Yi, and asked about the cause and condition of Buddhism. Chan Master Zhengjue Yi said: 'The ancients said that the ordinary mind is the Tao. You are shining brightly all the time, but you are not aware of it. You are seeking outwards, but you are getting farther and farther away.' Liu Jingshen was even more puzzled. One night, he entered the meditation room, and Chan Master Zhengjue Yi cited the words recorded in the Transmission of the Lamp, King Xiangzhi asked Venerable Poluoti, 'What is the Buddha?' The Venerable replied, 'Seeing one's nature is the Buddha' to ask him.
不能對。疑甚。遂歸就寢。熟睡至五鼓。覺來方追念間。見種種異相。表裡通徹。六根震動。天地迴旋。如雲開月現。喜不自勝。忽憶韶山臨別所囑之言姑抑之。逗明趨智海。悉以所得告。海為證據。且曰。更須用得始得。公曰。莫要踐履否。海厲聲曰。這個是甚麼事。卻說踐履。公默契。乃作發明心地頌八首。及著明道諭儒篇以警世。
清獻公趙抃居士
字悅道。年四十餘。擯去聲色。繫心宗教。會佛慧來居衢之南禪。公日親之。慧未嘗容措一詞。后典青州政事之餘。多宴坐。忽大雷震驚。即契悟。作偈曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底。慧聞笑曰。趙悅道撞彩耳。
○富鄭公初于宗門未有所趣。公勉之書曰。伏惟執事。富貴如是之極。道德如是之盛。福壽康寧。如是之備。退休閑逸。如是之高。其所未甚留意者。如來一大事因緣而已。能專誠求所證悟。他日為門下賀也(公年七十有二。以太子少保致仕。作高齋自適)。
法雲善本禪師
僧問。寶塔元無縫。如何指示人。師曰。煙霞為背面。星月繞檐楹。曰如何是塔中人。師曰。竟日不知清世事。長年占斷白雲鄉。曰向上更有事也無。師曰。太無厭生。
○上堂。上不見天。下不見地
【現代漢語翻譯】 現代漢語譯本： 不能同意。我非常疑惑，於是回去睡覺。熟睡到五更時分。醒來后才開始回想剛才的事情，見到種種奇異的景象，內外通透，六根震動，天地迴旋，就像云開月現一樣，喜悅得無法自勝。忽然想起韶山臨別時囑咐的話，姑且壓抑住。天亮后前往智海處，把所得到的都告訴了他。智海為我印證，並且說：『更須要用得上才行。』我說：『莫非是要實踐嗎？』智海厲聲說：『這是什麼事，竟然說實踐！』我默默領會。於是作了《發明心地頌》八首，以及寫了《明道諭儒篇》來警醒世人。
清獻公趙抃（Zhào Biàn）居士
字悅道。四十多歲時，摒棄聲色犬馬，專心於宗教。當時佛慧（Fó Huì）來到衢州的南禪寺，趙抃每天都親近他。佛慧從未對他講過一句開示。後來趙抃在青州任職期間，經常靜坐。忽然一聲雷霆震驚了他，他立刻開悟，作偈說：『默坐公堂虛隱幾，心源不動湛如水。一聲霹靂頂門開，喚起從前自家底。』佛慧聽了笑著說：『趙悅道撞彩了。』
富鄭公（Fù Zhèng Gōng）最初對宗門沒有什麼興趣，我勸勉他寫道：『我想您，富貴到了極點，道德如此興盛，福壽康寧，如此完備，退休后的閒適，如此之高，您還沒有怎麼留意的，就是如來一大事因緣而已。能專心誠意地尋求證悟，將來我為您祝賀。』（富鄭公七十二歲時，以太子少保的身份退休，建造高齋來安度晚年）。
法雲善本（Fǎ Yún Shàn Běn）禪師
有僧人問：『寶塔原本沒有縫隙，如何指示人呢？』禪師說：『煙霞是它的背面，星月環繞著它的屋檐。』僧人說：『如何是塔中的人呢？』禪師說：『整天不知道世間的俗事，長年佔據著白雲的家鄉。』僧人說：『向上還有更深的事情嗎？』禪師說：『太不知滿足了。』
上堂說法：向上看不見天，向下看不見地。
【English Translation】 English version: I could not agree. I was very doubtful, so I went back to sleep. I slept soundly until the fifth watch of the night. When I woke up, I began to recall what had just happened, and I saw all kinds of strange phenomena, inside and out were clear, the six senses were shaken, and the heaven and earth revolved, just like the clouds clearing and the moon appearing. I was overjoyed beyond measure. Suddenly, I remembered what Shaoshan (Shào Shān) had told me before parting, so I suppressed it for the time being. At dawn, I went to Zhì Hǎi and told him everything I had obtained. Zhì Hǎi confirmed it for me and said, 'You must be able to use it.' I said, 'Does it mean to practice it?' Zhì Hǎi said sternly, 'What is this matter that you are talking about practice!' I understood silently. So I wrote eight 'Enlightenment of Mind Ground' poems and 'Clarifying the Way to Admonish Scholars' to warn the world.
Layman Zhào Biàn, posthumously named Qīng Xiàn Gōng
His courtesy name was Yuè Dào. When he was over forty years old, he abandoned sensual pleasures and devoted himself to religion. At that time, Fó Huì came to Nán Chán Temple in Qú Prefecture, and Zhào Biàn approached him every day. Fó Huì never gave him a single instruction. Later, during his tenure in Qīng Prefecture, Zhào Biàn often sat in meditation. Suddenly, a thunderclap shocked him, and he immediately attained enlightenment, composing a verse: 'Sitting silently in the public hall, leaning on the desk, the source of the mind is still and clear like water. A thunderbolt opens the top of my head, awakening the original self from the past.' Fó Huì heard this and laughed, saying, 'Zhào Yuè Dào has struck the lottery.'
Initially, Fù Zhèng Gōng had no interest in the monastic tradition. I encouraged him by writing: 'I think of you, your wealth and honor have reached the extreme, your morality is so prosperous, your blessings, longevity, and peace are so complete, and your leisure after retirement is so high. What you have not paid much attention to is the great matter of the cause and condition of the Tathagata. If you can wholeheartedly seek enlightenment, I will congratulate you in the future.' (Fù Zhèng Gōng retired at the age of seventy-two with the title of Junior Guardian of the Crown Prince and built a high studio to enjoy his old age).
Chan Master Fǎ Yún Shàn Běn
A monk asked, 'The pagoda originally has no seams, how do you point it out to people?' The master said, 'The mist and clouds are its back, and the stars and moon surround its eaves.' The monk said, 'What is the person in the pagoda?' The master said, 'All day long, he does not know the mundane affairs of the world, and for many years he has occupied the home of white clouds.' The monk said, 'Is there anything deeper?' The master said, 'Too insatiable.'
Ascending the hall to preach: Above, one cannot see the sky; below, one cannot see the earth.
。逼塞虛空。無處迴避。為君明破即不中。且向南山看鱉鼻。擲拄杖下座。
金山善寧禪師
上堂。顧視大眾曰。古人道。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在身覺觸。在意攀緣。雖然如是。祇見錐頭利。不見鑿頭方。若是金山即不然。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。
壽州資壽巖禪師
僧問。大藏經中還有奇特事也無。師曰。祇恐汝不信。曰如何即是。師曰。黑底是墨。黃底是紙。曰謝師答話。師曰。領取鉤頭意。莫認定盤星。
○上堂。乾坤肅靜。海晏河清。風不鳴條。雨不破塊。春生夏長。秋收冬藏。這個是世間法。作么生是佛法。良久曰。欲得不招無間業。莫謗如來正法輪。
秀州本覺一禪師
僧問如何是句中玄。師曰。崑崙騎象藕絲牽。曰如何是體中玄。師曰。影浸寒潭月在天。曰如何是玄中玄。師曰。長連床上帶刀眠。曰向上還有事也無。師曰。放下著。
○上堂。折半列三人人道得去一拈七亦要商量。正
【現代漢語翻譯】 現代漢語譯本：逼塞虛空，無處迴避。為你們明明白白地破除，反而不中肯。不如去南山看看鱉的鼻子（比喻不可能存在的事物）。說完，扔下拄杖，走下座位。
金山善寧禪師
上堂說法。環顧大眾說：『古人說，在眼睛就叫做見，在耳朵就叫做聞，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，只見到錐子的尖利，卻看不到鑿子的方正。如果是金山我，那就不是這樣。有眼睛也看不見，有耳朵也聽不見，有鼻子也不知道香，有舌頭也不談論，有身體也不覺得觸，有意識也斷絕攀緣。一念相應，六根解脫。敢問各位禪德，那麼，這和前面說的是相同還是不同呢？莫非有具備眼力的衲僧，出來通個訊息？如果沒有，我再為你們重重地註釋破開。放開就如同私通車馬，捏聚起來就如同毫毛也不存在。如果是飽經戰陣的作家，任憑你們是非貶低。
壽州資壽巖禪師
僧人問：『大藏經中還有奇特的事嗎？』禪師說：『只怕你不相信。』僧人說：『如何是奇特的事？』禪師說：『黑色的就是墨，黃色的就是紙。』僧人說：『謝謝禪師回答。』禪師說：『領會鉤頭意，不要認定盤星。』
上堂說法。天地肅靜，海面平靜，河流清澈。風不吹動樹枝，雨不打壞土塊。春天生長，夏天滋長，秋天收穫，冬天儲藏。這是世間法。怎麼是佛法？』良久后說：『想要不招致無間地獄的業報，就不要誹謗如來正法輪。』
秀州本覺一禪師
僧人問：『如何是句中玄？』禪師說：『崑崙（山名）騎象藕絲牽。』僧人問：『如何是體中玄？』禪師說：『影浸寒潭月在天。』僧人問：『如何是玄中玄？』禪師說：『長連床上帶刀眠。』僧人問：『向上還有事嗎？』禪師說：『放下著。』
上堂說法。折半列三，人人都說得去，一拈七也要商量。
【English Translation】 English version: Blocking up the void, there is nowhere to avoid. To clearly break it open for you is not to the point. Better to go to South Mountain and look for a turtle's nose (a metaphor for something impossible). He then threw down his staff and left the seat.
Zen Master Shanning of Jinshan
Ascended the hall. Looking around at the assembly, he said, 'The ancients said, 'In the eye it is called seeing, in the ear it is called hearing, in the nose it is called smelling fragrance, in the tongue it is called talking, in the body it is called feeling touch, in the mind it is called clinging.' Although it is like this, one only sees the sharpness of the awl's head, but not the squareness of the chisel's head. If it were Jinshan, it would not be so. Having eyes, one does not see. Having ears, one does not hear. Having a nose, one does not know fragrance. Having a tongue, one does not talk. Having a body, one does not feel touch. Having a mind, one cuts off clinging. With one thought in accord, the six senses are liberated. I dare ask you, Zen practitioners, is this the same as before or different? Is there a monk with discerning eyes who can come out and communicate a message? If not, I will again break it open for you with layers of explanation. When released, it is like private traffic of carriages and horses; when squeezed together, it is as if not even a hair exists. If one is a seasoned veteran, let them criticize and denigrate as they please.'
Zen Master Zishuyan of Shouzhou
A monk asked, 'Is there anything extraordinary in the Great Treasury of Scriptures?' The Master said, 'I'm just afraid you won't believe it.' The monk said, 'What is it?' The Master said, 'What's black is ink, what's yellow is paper.' The monk said, 'Thank you, Master, for your answer.' The Master said, 'Grasp the meaning at the hook's head; don't fixate on the balance star.'
Ascended the hall. 'Heaven and earth are serene, the sea is calm, and the river is clear. The wind does not rustle the branches, and the rain does not break the clods. Spring brings life, summer brings growth, autumn brings harvest, and winter brings storage. This is the worldly dharma. What is the Buddha-dharma?' After a long pause, he said, 'If you want to avoid incurring the karma of incessant hell, do not slander the True Dharma Wheel of the Tathagata.'
Zen Master Benjueyi of Xiuzhou
A monk asked, 'What is the mystery within the phrase?' The Master said, 'Kunlun (mountain name) rides an elephant, pulled by lotus silk.' The monk asked, 'What is the mystery within the substance?' The Master said, 'The reflection immerses the cold pool, the moon is in the sky.' The monk asked, 'What is the mystery within the mystery?' The Master said, 'Sleeping with a knife on a long continuous bed.' The monk asked, 'Is there anything beyond this?' The Master said, 'Put it down.'
Ascended the hall. 'Halving and arranging three, everyone can say it; taking one and getting seven also requires deliberation.'
當今日。雲門。道底不要別作么生露得個訊息。良久曰。日月易流。
投子颙禪師
上堂。巍巍少室。永鎮群峰。有時雲中捧出。有時霧罩無蹤。有時突出目前。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。良久曰。一元和。二佛陀。三釋迦。自余是甚碗跶丘。參。
地藏恩禪師
上堂。雨後鳩鳴。山前麥熟。何處牧童兒。騎牛笑相逐。更把鐵笛橫吹。風前一曲兩曲。參。
靈曜良禪師
上堂。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。抑揚問答。一場笑具。雖然如是。因風撮土。借水獻花。有個葛藤露布。與諸人共相解摘看。驀拈拄杖擊香臺曰。參堂去。
香山泳禪師
上堂。心隨境現。境逐心生。心境兩忘。是個甚麼。拈起拄杖曰。且道這個甚處得來。若道是拄杖。瞎卻汝眼。若道不是拄杖。眼在甚麼處。是與不是。一時拈卻。且騎拄杖出三門去也。遂曳杖下座。
靈泉一禪師
上堂。美玉藏頑石。蓮華出淤泥。須知煩惱處。悟得即菩提。咄。
石佛通禪師
僧問。如何是頓教。師曰。月落寒潭。曰如何是漸教。師曰。云生碧漢。曰不漸不頓時如何。
師曰。八十老婆不言嫁。
法雲惟白佛國禪師
上堂。過去已過去。未來且莫算。正當現在事。今朝正月半。明月正團圓。打鼓普請看。大眾。看即不無畢此喚甚麼作月。休于天上覓。莫向水中尋。師有續燈錄三十卷入藏。
仙巖純禪師
僧問德山棒。臨濟喝。和尚如何作用。師曰。老僧今日困。僧便喝。師曰。卻是你惺惺。
慈濟聰禪師
上堂。終日孜孜相為。恰似牽牛上壁。大眾。何故如此。貪生逐日區區去。喚不回頭爭奈何。
白兆圭禪師
上堂。幸逢嘉會。須採異聞。既遇寶山。莫令空手。不可他時後日。門扇後壁角頭。自說大話也。窮天地。亙古今。即是當人一個自性於是中間。更無他物。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。以至揚眉瞬目嗔喜愛憎。寂默遊戲。未始間斷。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。然雖如是祇為初機。向上機關未曾踏著。且道
【現代漢語翻譯】 現代漢語譯本： 師父說：『八十歲的老婆婆不說要嫁人。』
法雲惟白佛國禪師
上堂開示：『過去已經過去，未來且不要算計。正是現在的事情，今天乃是正月十五。明月正當團圓，打鼓普遍邀請觀看。』大眾，看固然沒有問題，那麼叫什麼做月亮呢？不要在天上尋找，不要在水中尋覓。』師父有《續燈錄》三十卷收入藏經。
仙巖純禪師
有僧人問：『德山（Deshan，人名）的棒，臨濟（Linji，人名）的喝，和尚您如何運用？』師父說：『老衲今日睏倦。』僧人便喝了一聲。師父說：『倒是你很清醒。』
慈濟聰禪師
上堂開示：『整日勤勤懇懇互相幫助，恰似牽牛上墻壁。』大眾，為什麼會這樣呢？貪生逐日，區區而去，呼喚不回頭，又能怎麼樣呢？』
白兆圭禪師
上堂開示：『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，不要讓它空手而歸。』不可等到他時後日，在門扇后、墻角邊，自己說大話啊。窮盡天地，貫穿古今，就是當人一個自性，在這中間，更沒有其他的東西。諸位每天行走時行走著，睡覺時睡覺著，坐著時坐著，只是在應對語言時，滿口說著。以至於揚眉、眨眼、嗔怒、喜愛、憎恨，寂寞、遊戲，未曾間斷。因為什麼不肯承擔，自己歇息去呢？』良由無量劫以來，愛慾情重，生死路長，背離覺悟，迎合塵世，自己產生疑惑。譬如空中飛鳥，不知道天空是家鄉，水裡游魚，忘記了水是性命。怎麼能夠自我壓抑，卻問旁邊的人呢？』大似捧著飯說飢餓，臨近河邊喊口渴。諸位想要得到休息嗎？各請立即站立，定住精神，一念回光，豁然自照。』何異於空中紅日，獨自執行，沒有私心，盤裡的明珠，不撥動自己轉動。』雖然是這樣，只是爲了初學者，向上的機關還沒有踏著。且說
【English Translation】 English version: The Master said, 'An eighty-year-old woman doesn't talk about getting married.'
Chan Master Fayun Weibai of Foguo Temple
Ascending the hall: 'The past is already past, don't calculate the future. It is precisely the present moment, today is the fifteenth day of the first month. The bright moon is perfectly round, beating the drums to invite everyone to watch.' Everyone, watching is not a problem, but what do you call the moon? Don't look for it in the sky, don't seek it in the water.' The Master has thirty volumes of the 'Continued Records of the Lamp' which are included in the Tripitaka.
Chan Master Xianyan Chun
A monk asked: 'Deshan's (德山, a person's name) stick, Linji's (臨濟, a person's name) shout, how does the Master use them?' The Master said, 'This old monk is tired today.' The monk then shouted. The Master said, 'It is you who are awake.'
Chan Master Ciji Cong
Ascending the hall: 'All day long, diligently helping each other, it is just like leading an ox up a wall.' Everyone, why is it like this? Greedily living and chasing after days, going in vain, what can be done if you call and it doesn't turn its head back?'
Chan Master Baizhao Gui
Ascending the hall: 'Fortunately, we have encountered this auspicious gathering, we must gather strange and unusual knowledge. Since we have encountered a mountain of treasures, do not let it return empty-handed.' You must not wait until another time, behind the door, at the corner of the wall, and boast to yourselves. Exhausting heaven and earth, penetrating the past and present, it is just one's own self-nature, and in the middle of this, there is nothing else. Everyone, walking when walking, sleeping when sleeping, sitting when sitting, just when responding to language, speaking with a full mouth. Even to the point of raising eyebrows, blinking eyes, anger, love, hate, silence, play, never ceasing. Why are you unwilling to accept it and rest yourselves?' It is because for countless kalpas, love and desire are heavy, the road of birth and death is long, turning away from enlightenment and conforming to the dust, creating doubts for oneself. It is 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. How can you suppress yourselves and ask others?' It is like holding rice and saying you are hungry, standing near the river and shouting you are thirsty. Do you all want to rest? Please stand up immediately, fix your spirit, with one thought return the light, and suddenly illuminate yourselves.' How is it different from the red sun in the sky, moving alone without selfishness, the bright pearl in the tray, turning by itself without being moved.' Although it is like this, it is only for beginners, the upward mechanism has not yet been stepped on. And say
作么生是向上機關。良久曰。仰面看天不見天。
福嚴初禪師
上堂。即性之相。一亙睛空。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。且道文殊普賢在甚麼處。下坡不走。快便難逢。便下座。
德山仁繪禪師
上堂。至道無難。唯嫌揀擇。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。
香積旻禪師
上堂。木馬衝開千騎路。鐵牛透過萬重關。木馬鐵牛在甚麼處。良久曰。驚起暮天沙上雁。海門斜去兩三行。
瑞相來禪師
上堂。顧視眾曰。夫為宗匠。隨處提綱。應機問答。殺活臨時心眼精明。那容妖怪。若也棒頭取證喝下承當。埋沒宗風。恥他先作。轉身一路。不在疑遲。一息不來。還同死漢。大眾直饒到這田地。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。山僧不免與諸人說破。良久曰。玉離荊楚寒光動。劍出豐城紫氣橫。
真空一禪師
上堂。心鏡明。鑒無礙。遂拈起拄杖曰。喚這個作拄杖即是礙。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。
華嚴智明禪師
【現代漢語翻譯】 作么生是向上機關？（如何是更進一步的契機？）良久曰：仰面看天不見天。（禪師沉默片刻說：抬頭看天卻看不到天。）
福嚴初禪師
上堂。即性之相，一亙晴空；（當下體悟自性之相，就像萬里無雲的晴空一樣。）即相之性，千波競起。（當下了悟萬象的體性，就像千波萬浪競相涌起。）若徹來源，清流無阻。（如果徹底明白其根源，就像清澈的流水暢通無阻。）所以舉一念，而塵沙法門頓顯；（所以說，動一個念頭，無數的修行法門立刻顯現；）拈一毫，而無邊剎境齊彰。（拿起一根毫毛，無邊無際的佛國凈土同時彰顯。）且道文殊（文殊菩薩，代表智慧）普賢（普賢菩薩，代表行愿）在甚麼處？下坡不走，快便難逢。（不在下坡路上行走，這樣的快捷方便很難遇到。）便下座。
德山仁繪禪師
上堂。至道無難，唯嫌揀擇。（最高的道理並不難，只是害怕有所選擇和分別。）但莫憎愛，洞然明白。（只要不執著于憎恨和喜愛，就能通透明白。）山僧即不然，至道最難，須是揀擇。（我卻不這樣認為，最高的道理最難，必須經過選擇和辨別。）若無憎愛，爭見明白？（如果沒有憎恨和喜愛，又怎麼能見到明白的真理呢？）
香積旻禪師
上堂。木馬衝開千騎路，鐵牛透過萬重關。（木馬衝開了千軍萬馬的道路，鐵牛穿透了重重關卡。）木馬鐵牛在甚麼處？（木馬和鐵牛在哪裡呢？）良久曰：驚起暮天沙上雁，海門斜去兩三行。（禪師沉默片刻說：驚起了傍晚沙灘上的大雁，向著海邊斜飛而去，排成兩三行。）
瑞相來禪師
上堂。顧視眾曰：夫為宗匠，隨處提綱，應機問答，殺活臨時，心眼精明，那容妖怪。（瑞相來禪師看著大眾說：作為宗師，應該隨時隨地抓住要點，根據不同的情況進行問答，該殺則殺，該活則活，心眼要精明，不能容忍任何虛假。）若也棒頭取證，喝下承當，埋沒宗風，恥他先作。（如果只是在棒喝下尋求開悟，或者輕易地承認，那就是埋沒了禪宗的風範，可恥地模仿別人。）轉身一路，不在疑遲，一息不來，還同死漢。（轉變方向的道路，不容猶豫遲疑，如果一念不生，就如同死人一樣。）大眾直饒到這田地，猶是句語埋藏，未有透脫一路。（各位，即使到了這種地步，仍然是被語言文字所束縛，還沒有找到真正解脫的道路。）敢問諸人作么生是透脫一路？（請問各位，什麼是真正解脫的道路？）還有人道得么？（有人能說出來嗎？）若無，山僧不免與諸人說破。（如果沒有，我就不得不為各位說破。）良久曰：玉離荊楚寒光動，劍出豐城紫氣橫。（禪師沉默片刻說：寶玉離開荊楚，寒光閃動；寶劍出土豐城，紫氣橫貫。）
真空一禪師
上堂。心鏡明，鑒無礙。（心中的鏡子明亮，照見一切都沒有阻礙。）遂拈起拄杖曰：喚這個作拄杖即是礙，不喚作拄杖亦是礙，離此之外，畢竟如何？（於是拿起拄杖說：稱它為拄杖就是障礙，不稱它為拄杖也是障礙，離開這些，究竟如何？）要會么？礙不礙，誰為對？大地山河，廓然粉碎。（想要明白嗎？障礙與不障礙，誰來相對？整個大地山河，都徹底粉碎。）
華嚴智明禪師
【English Translation】 What is the upward mechanism? After a long silence, he said: 'Looking up at the sky, one does not see the sky.'
Zen Master Fuyan Chu
Ascending the hall: 'The aspect of inherent nature is like a clear sky stretching endlessly. The nature of aspects is like a thousand waves rising in competition. If one thoroughly understands the source, the clear stream flows without obstruction. Therefore, with a single thought, countless Dharma doors manifest instantly. With the lifting of a single hair, boundless Buddha lands appear simultaneously. Now, tell me, where are Manjusri (Manjusri Bodhisattva, representing wisdom) and Samantabhadra (Samantabhadra Bodhisattva, representing practice and vows)? Not walking downhill, such quick convenience is hard to find.' Then he descended from his seat.
Zen Master Deshan Renhui
Ascending the hall: 'The supreme path is not difficult, only it dislikes choosing. Just do not hate or love, and everything will be clearly understood. But this monk is not like that. The supreme path is most difficult, and one must choose. If there is no hatred or love, how can one see clearly?'
Zen Master Xiangji Min
Ascending the hall: '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 the iron ox?' After a long silence, he said: 'Startling the wild geese on the sand in the evening sky, slanting towards the sea gate in two or three rows.'
Zen Master Ruixiang Lai
Ascending the hall: Looking at the assembly, he said: 'To be a master, one must grasp the essentials everywhere, respond to questions appropriately, kill or give life as needed, with a clear and discerning mind, allowing no deception. If one seeks proof through the staff or accepts enlightenment through a shout, one buries the Zen tradition and shamefully imitates others. The path of turning around is not in doubt or hesitation; if a single breath does not come, it is the same as a dead man. Even if you reach this stage, you are still buried in words and have not found a way to break through. I dare to ask you, what is the path of breaking through? Is there anyone who can say it? If not, this monk will have to explain it to you.' After a long silence, he said: 'Jade leaving Jingchu (ancient state in China) emits a cold light; a sword emerging from Fengcheng (ancient city in China) casts a purple aura across the sky.'
Zen Master Zhenkong Yi
Ascending the hall: 'The mind mirror is bright, reflecting without obstruction.' Then, picking up his staff, he said: 'Calling this a staff is an obstruction; not calling it a staff is also an obstruction. Apart from these, what is it ultimately like? Do you want to understand? Obstruction or non-obstruction, who is the counterpart? The great earth and rivers are completely shattered.'
Zen Master Huayan Zhiming
上堂。若論此事。在天則列萬象而齊現。在地則運四時而發生。在人則出歿卷舒。六根互用。且道在山僧拄杖頭上。又作么生。良久卓一下曰。高也著低也著。
永泰航禪師
上堂。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。寧忘萬象森羅。所以道取不得。捨不得。不可得中祗么得。且道得個甚麼。良久曰。莫妄想。
壽聖邦禪師
僧問。祖意教意。拈放一邊。如何得速成佛去。師曰。有成終不是。是佛亦非真。僧擬議。師叱曰。話頭道甚麼。
長蘆賾禪師
上堂。樓外紫金山色秀。門前甘露水聲寒。古槐陰下清風裡。試為諸人再指看。拈拄杖曰。還見么。擊香桌曰。還聞么。靠卻拄杖曰。眼耳若通隨處足。水聲山色自悠悠。
夾山齡禪師
上堂。良久打一圓相曰。大眾五千余卷詮不盡。三世諸佛贊不及。令人卻憶賣油翁。狼忙走下繩床立。參。
元豐滿禪師
上堂。此劍刃上事。須劍刃上漢始得。有般名利之徒。為人天師。懸羊頭。賣狗肉。壞後進初機。滅先聖洪範。你等諸人。聞恁么事。豈不寒心。由是疑誤眾生墮無間獄。苦哉苦哉。取一期快意。受萬劫餘殃。有甚麼死急來為釋子。喝曰。聵人徒側
【現代漢語翻譯】 現代漢語譯本 升堂說法。如果談論這件事，在天上就排列著萬象而一起顯現，在地上就執行著四季而發生變化。在人身上就表現爲出沒卷舒，六根互相作用。那麼，『道』在山僧的拄杖頭上，又該如何理解呢？』良久，用拄杖敲擊一下地面說：『高也好，低也好。』
永泰航禪師
升堂說法。龍在碧藍的天空中騰飛，變化沒有固定的方向；鳳凰在青色的天空中飛舞，誰能知道它的軌跡？可以行走就行走，不要超出百千三昧（正定）；可以停止就停止，寧可忘記萬象森羅。所以說，『取得不得，捨棄不得，在不可得之中就這麼得到。』那麼，得到的是什麼呢？』良久說：『不要妄想。』
壽聖邦禪師
有僧人問：『祖師的意旨和教義，放在一邊。如何才能快速成佛呢？』禪師說：『有成就最終就不是真，是佛也不是真。』僧人猶豫不決。禪師呵斥道：『話頭說的是什麼？』
長蘆賾禪師
升堂說法。樓外的紫金山景色秀麗，門前的甘露水聲清寒。古老的槐樹蔭下，清風習習，試著為各位再指點一番。』拿起拄杖說：『還看見了嗎？』敲擊香案說：『還聽見了嗎？』靠著拄杖說：『眼和耳如果通達，隨處都足夠。水聲山色自然悠閒自在。』
夾山齡禪師
升堂說法。良久，畫一個圓相說：『大眾，五千多卷經書也詮釋不盡，三世諸佛也讚歎不及。』令人想起賣油翁的故事，狼狽地走下繩床站立。參！
元豐滿禪師（1078-1085）
升堂說法。這件事如同劍刃上的事情，必須是劍刃上的漢子才能做到。有那些追逐名利之徒，做人天師表，掛著羊頭，賣著狗肉，毀壞後來的學人，滅絕先聖的洪範。你們這些人，聽到這樣的事，難道不感到寒心嗎？因此疑惑誤導眾生墮入無間地獄。真是苦啊，苦啊！貪圖一時的快樂，遭受萬劫的餘殃。有什麼要命的急事來做和尚？』呵斥道：『聾子白白地側耳傾聽。』
【English Translation】 English version Entering the hall. If we discuss this matter, in the heavens, it arranges myriad phenomena and appears all at once; on earth, it operates the four seasons and brings forth growth. In people, it manifests as emergence and disappearance, contraction and expansion, with the six senses interacting. Then, how should we understand 'the Dao' on this mountain monk's staff?' After a long pause, he struck the ground once with the staff and said, 'High is fine, low is fine.'
Yongtai Hang Chan Master
Entering the hall. The dragon soars in the azure sky, its transformations without fixed direction; the phoenix dances in the green sky, who knows its tracks? If it can proceed, then proceed, not going beyond the hundred thousand samadhis (right concentration); if it can stop, then stop, better to forget the myriad phenomena of the universe. Therefore, it is said, 'Cannot be taken, cannot be abandoned, in the unattainable, just attain it like this.' Then, what is attained?' After a long pause, he said, 'Do not妄想(wangxiang: engage in delusional thinking).'
Shousheng Bang Chan Master
A monk asked, 'The ancestral intent and the teaching intent, put aside. How can one quickly attain Buddhahood?' The master said, 'If there is attainment, it is ultimately not real; if it is Buddha, it is also not true.' The monk hesitated. The master scolded, 'What is the topic of conversation?'
Changlu Ze Chan Master
Entering the hall. Outside the tower, the Purple Gold Mountain's scenery is beautiful; before the gate, the 甘露(ganlu: sweet dew) water's sound is cold. Under the ancient locust tree's shade, in the clear breeze, try to point it out again for everyone.' He raised his staff and said, 'Do you see it?' He struck the incense table and said, 'Do you hear it?' Leaning on the staff, he said, 'If the eyes and ears are connected, everywhere is sufficient. The sound of water and the color of the mountain are naturally leisurely.'
Jiashan Ling Chan Master
Entering the hall. After a long pause, he drew a circle and said, 'Everyone, more than five thousand volumes of scriptures cannot fully explain it, the Buddhas of the three worlds cannot praise it enough.' It reminds one of the story of the oil seller, hurrying down from the rope bed to stand. Participate!
Yuanfeng Man Chan Master (1078-1085)
Entering the hall. This matter is like a matter on the edge of a sword; it must be a hero on the edge of a sword to accomplish it. There are those who pursue fame and profit, acting as teachers of humans and gods, hanging a sheep's head, selling dog meat, ruining later learners, and destroying the sacred洪範(hongfan: Great Plan) of the ancient sages. You all, hearing such things, how can you not feel chilled? Therefore, they doubt and mislead sentient beings, causing them to fall into the Avici hell. Truly bitter, truly bitter! Grasping at a moment of pleasure, they suffer the remaining calamity for myriad kalpas. What urgent matter compels them to become monks?' He shouted, 'The deaf listen in vain.'
耳。便下座。
善勝悟禪師
上堂。揚聲止響。不知聲是響根。弄影逃形。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。夢幻空華。何勞把捉。到這裡。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。
西京招提湛禪師(嘉禾人也)
上堂。偏不偏。正不正。那事從來難比並。滿天風雨骨毛寒。何須更入那伽定。卓拄杖下座。
○上堂。六塵不惡。還同正覺。馬上誰家白麵郎。穿花折柳垂巾角。夜來一醉明月樓。呼盧輸卻黃金宅。臂鷹走犬歸不歸。娥眉皓齒嗔無力。此心能有幾人知。黃頭碧眼非相識。啰啰哩。拍手一下。下座。
凈慈楚明禪師
上堂。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。若論此事。如散鋪寶貝。亂堆金玉。昧己者自甘窮困。有眼底信手拈來。所以道。閻浮有大寶。見少得。還稀。若人將獻我。成佛一餉時。乃拈拄杖曰。如今一時呈似。普請大眾。高著眼。擲拄杖下座。
雪峰思慧禪師
上堂。大道祇在目前。要且目前難睹。
【現代漢語翻譯】 現代漢語譯本： （僧人）便走下座位。
善勝悟禪師
上堂說法：大聲喝止迴響，卻不知聲音是迴響的根源；玩弄影子逃避形體，卻不知形體是影子的根本。以法來詢問法，卻不知法本身就不是法；以心來傳達心，卻不知心本身就是無心。心本是無心，明白心如幻象；了解法本非法，明白法如夢境。心和法都不是真實的，不要盲目追求。夢幻空花，何必費力去把握？到了這個地步，三世諸佛，全部的佛經教義，祖師的言語，天下老和尚的啰嗦話語，全都用不上。為什麼呢？太平本來是將軍打下來的，卻不允許將軍見到太平。
西京招提湛禪師（嘉禾人）
上堂說法：不偏也不正，那件事從來難以比較。滿天風雨，寒氣逼人，何必還要進入那伽定（一種禪定）。放下拄杖，走下座位。
上堂說法：六塵（色、聲、香、味、觸、法）並不邪惡，反而與正覺相同。馬上的那位是誰家的俊俏少年？穿花拂柳，頭巾一角垂下。昨夜在明月樓喝得大醉，擲骰子輸掉了黃金豪宅。放鷹逐犬，不知歸路，美麗的女子們嗔怪無力。這種心境能有幾人知曉？黃頭髮碧眼睛的人也無法理解。啰啰哩。拍手一下。走下座位。
凈慈楚明禪師
上堂說法：出門看見山水，入門看見佛殿。靈光在各處顯現，各位為什麼不領會？如果不領會，凈慈我今天就不客氣了。
上堂說法：如果談論這件事，就像散開舖陳的寶貝，胡亂堆積的金玉。愚昧的人自己甘願貧困，有眼力的人隨手拈來。所以說，閻浮提（世界）有大寶，見到的少，得到的更稀少。如果有人將它獻給我，成佛就在一瞬間。於是拿起拄杖說：現在一時全部呈現出來，請各位大眾，放高眼界。擲下拄杖，走下座位。
雪峰思慧禪師
上堂說法：大道就在眼前，但往往眼前最難看到。
【English Translation】 English version: (The monk) then descended from his seat.
Chan Master Shansheng Wu
Ascending the hall: Raising the voice stops the echo, but one does not know that the voice is the root of the echo. Playing with shadows to escape form, but one does not know that form is the basis of the shadow. Using the Dharma to question the Dharma, but one does not know that the Dharma is fundamentally not Dharma. Using the mind to transmit the mind, but one does not know that the mind is fundamentally no-mind. The mind is fundamentally no-mind; knowing the mind is like an illusion. Understanding that the Dharma is not Dharma; knowing the Dharma is like a dream. Mind and Dharma are not real; do not blindly pursue them. Dreams and illusions are empty flowers; why bother grasping them? Arriving at this point, the Buddhas of the three times, the entire Great Treasury of Teachings, the words of the Patriarchs, and the rambling words of all the old monks in the world are all useless. Why? Peace is originally brought about by generals, but generals are not allowed to see peace.
Chan Master Zhan of Zhaoti Temple in Xijing (a native of Jiahe)
Ascending the hall: Neither biased nor upright, that matter has always been difficult to compare. The wind and rain fill the sky, and the bones and hair are cold; why bother entering the Nāga-samādhi (a type of meditation)? Throws down his staff and descends from his seat.
Ascending the hall: The six dusts (form, sound, smell, taste, touch, and dharma) are not evil; they are the same as perfect enlightenment. Who is the fair-faced youth on horseback? Passing through flowers and willows, the corner of his headscarf hangs down. Last night, he was drunk in the Bright Moon Pavilion, losing his golden mansion in a dice game. Releasing falcons and chasing dogs, he does not know the way home; beautiful women scold him weakly. How many people can understand this state of mind? Those with yellow hair and blue eyes do not recognize it. Lōlōlī. Claps his hands once. Descends from his seat.
Chan Master Chuming of Jingci Temple
Ascending the hall: Going out the door, one sees mountains and rivers; entering the door, one sees the Buddha hall. Spiritual light pervades everywhere; why don't you all recognize it? If you don't recognize it, I, Jingci, will not be polite today.
Ascending the hall: If we discuss this matter, it is like scattering and displaying treasures, randomly piling up gold and jade. The ignorant willingly remain poor, while those with insight pick them up at will. Therefore, it is said, 'Jambudvipa (the world) has great treasures, but few see them and even fewer obtain them. If someone were to offer it to me, becoming a Buddha would be instantaneous.' Then, he picks up his staff and says, 'Now, I will present it all at once; I invite all of you to open your eyes wide.' Throws down his staff and descends from his seat.
Chan Master Sihui of Xuefeng
Ascending the hall: The Great Way is right before your eyes, but it is often the most difficult to see.
欲識大道真體。今朝三月十五。不勞久立。
○上堂。一切法無差。雲門胡餅趙州茶。黃鶴樓中吹玉笛。江城五月落梅花。慚愧太原孚上座。五更聞鼓角。天曉弄琵琶。喝一喝。
○上堂。南詢諸友。踏破草鞋。絕學無為。坐消日月。凡情易脫。聖解難忘。但有纖毫。皆成滲漏。可中為道。似地擎山。應物現形。如驢覷井。總無計較。途轍已成。若論相應。轉沒交涉。勉諸仁者。莫錯用心。各自歸堂。更求何事。
資福明禪師
上堂。若論此事。譬如伐樹得根。灸病得穴。若也得根。豈在千枝遍斫。若也得穴。不假六分全燒。以拄杖卓一下曰。這個是根。那個是穴。擲下拄杖曰。這個是穴。又喚甚麼作根。咄。是何言歟。
云峰璇禪師
上堂。休去歇去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。大眾。古人見處。如日暉空。不著二邊。豈墮陰界。堪嗟後代兒孫。多作一色邊會。山僧即不然。不休去。不歇去。業識茫茫去。七顛八倒去。十字街頭。鬧浩浩地。聲色里坐臥去。三家村裡。盈衢塞路。荊棘里遊戲去。刀山劍樹。劈腹剜心。鑊湯爐炭。皮穿骨爛去。如斯舉唱。大似三歲孩兒輥繡毬。
○上堂。瘦竹長松滴翠香。流風疏月度炎涼。不知誰住原西寺。每
日鐘聲送夕陽。
○上堂。僧問。如何是西來意。師曰。筑著額頭磕著鼻。曰意旨如何。師曰。驢駝馬載。曰向上還有事也無。師曰。朝到西天。暮歸東土。曰謝師答話。師曰。大乘砑郎當。僧退。師乃曰。僧問。西來意筑著額頭磕著鼻。意旨又如何。驢駝並馬載。朝到西天暮歸唐。大乘恰似砑郎當。何故。沒量大人。被語脈里轉卻。遂拊掌大笑下座。
○僧問。丹霞燒木佛。院主為甚麼眉須墮落。師曰。一人傳虛。萬人傳實。曰恁么則不落也。師曰。兩重公案。曰學人未曉。特伸請益。師曰。筠袁虔吉。頭上插筆。
延慶復禪師
上堂。胡來胡現漢來漢現忽然胡漢俱來時如何祇準。良久曰。落霞與孤鶩齊飛秋水共長天一色參。
道場顏禪師
上堂。世尊按指。海印發光。拈拄杖曰。莫妄想便下座。
天竺從諫講師
具大知見。聲播講席。于止觀。深有所契。每與禪衲游。嘗以道力扣大通。通一日作書寄之。師發緘睹黑白二圓相乃悟。答偈曰。黑相白相。擔枷過狀。了不了兮。無風起浪。若問究竟事如何。洞庭山在太湖上。
普濟淳禪師
上堂。雨過山青。云開月白。帶雪寒松。搖風庭柏。山僧恁么說話。還有祖師意也無。其或未然良久曰。看看。
【現代漢語翻譯】 日暮時分，鐘聲伴隨著夕陽西下。
○上堂（禪宗術語，指禪師登上法堂說法）。有僧人問道：『什麼是西來意（Bodhidharma，菩提達摩，從西方帶來的禪宗真義）？』 禪師回答：『撞到額頭，碰到鼻子。』 僧人說：『這意旨是什麼？』 禪師說：『驢子、駱駝、馬都在運載。』 僧人說：『向上還有更高的境界嗎？』 禪師說：『早上到達西天（西方極樂世界），晚上回到東土（中土）。』 僧人說：『感謝師父的回答。』 禪師說：『大乘（Mahāyāna）就像砑郎當（一種不平整的玉）。』 僧人退下。禪師於是說：『僧人問，什麼是西來意？撞到額頭，碰到鼻子。意旨又是什麼？驢子、駱駝和馬都在運載。早上到達西天，晚上回到唐朝（618年-907年）。大乘恰似砑郎當。』 為什麼這麼說呢？因為你們這些沒見識的人，被這些話語的脈絡所迷惑。』 於是拍手大笑，走下座位。
○有僧人問道：『丹霞（一位禪師）焚燒木佛，院主（寺院的主持）為什麼眉毛鬍鬚都掉落了？』 禪師回答：『一人傳假，萬人傳真。』 僧人說：『這麼說，院主的眉須沒有掉落？』 禪師說：『這是兩重公案（禪宗案例）。』 僧人說：『學人我不明白，特來請教。』 禪師說：『筠州（今江西高安），袁州（今江西宜春），虔州（今江西贛州），吉州（今江西吉安）的頭上都插著筆（指這些地方的文人學士眾多）。』
延慶復禪師
上堂。胡人來就呈現胡人的樣子，漢人來就呈現漢人的樣子，忽然胡人和漢人一起來的時候，該如何應對呢？禪師沉默良久，說：『落霞與孤鶩齊飛，秋水共長天一色。』 參悟吧！
道場顏禪師
上堂。世尊（釋迦牟尼佛）按指，海印發光。禪師拿起拄杖說：『不要妄想！』 便走下座位。
天竺從諫講師
具有廣博的知識和見解，名聲遠播講席。對於止觀（佛教的禪修方法）有深刻的領悟。經常與禪僧交往，曾經用他的道力來叩問大通（禪師）。大通有一天寫信寄給他。講師打開信封，看到黑白兩個圓相，於是領悟了。他回答偈語說：『黑相白相，如同帶著枷鎖過堂。了悟不了悟，都像無風起浪。如果問究竟是怎麼回事，洞庭山就在太湖上。』
普濟淳禪師
上堂。雨後山色青翠，云開月光明亮。帶著雪的寒松，搖曳在風中的庭院柏樹。山僧我這樣說話，還有祖師（禪宗祖師）的意旨嗎？ 如果不是這樣，那又是什麼呢？ 禪師沉默良久，說：『看看。』
【English Translation】 The evening bell sends off the setting sun.
○ Entering the hall. A monk asked, 'What is the meaning of the Bodhidharma's (Bodhidharma, meaning the essence of Zen Buddhism brought from the West)?' The master said, 'Bumping the forehead, hitting the nose.' The monk said, 'What is the meaning of this?' The master said, 'Donkeys, camels, and horses are all carrying loads.' The monk said, 'Is there anything beyond this?' The master said, 'In the morning, arriving in the Western Heaven (Western Pure Land), in the evening, returning to the Eastern Land (China).' The monk said, 'Thank you for the master's answer.' The master said, 'The Mahāyāna (Mahāyāna) is like a flawed piece of jade.' The monk withdrew. The master then said, 'The monk asked, what is the meaning of Bodhidharma's coming from the West? Bumping the forehead, hitting the nose. What is the meaning of this? Donkeys, camels, and horses are all carrying loads. In the morning, arriving in the Western Heaven, in the evening, returning to the Tang Dynasty (618-907 AD). The Mahāyāna is just like a flawed piece of jade.' Why is this so? Because you ignorant people are misled by the context of these words.' Then he clapped his hands, laughed loudly, and left the seat.
○ A monk asked, 'Danxia (a Zen master) burned a wooden Buddha, why did the abbot's eyebrows and beard fall off?' The master said, 'One person spreads falsehood, ten thousand people spread truth.' The monk said, 'So, the abbot's eyebrows and beard did not fall off?' The master said, 'This is a double koan (Zen case).' The monk said, 'I, the student, do not understand, and specially ask for instruction.' The master said, 'In Junzhou (now Gaoan, Jiangxi), Yuanzhou (now Yichun, Jiangxi), Qianzhou (now Ganzhou, Jiangxi), and Jizhou (now Ji'an, Jiangxi), pens are stuck on their heads (referring to the large number of scholars in these places).'
Zen Master Yanqing Fu
Entering the hall. When a barbarian comes, he appears as a barbarian; when a Han comes, he appears as a Han. If suddenly both barbarian and Han come together, how should one respond? The master was silent for a long time, and then said, 'The falling rosy clouds fly together with the lone duck, the autumn water shares the same color with the long sky.' Contemplate this!
Zen Master Daochang Yan
Entering the hall. The World Honored One (Shakyamuni Buddha) pressed his finger, and the ocean seal radiated light. The master picked up his staff and said, 'Do not engage in妄想(delusion)!' Then he left the seat.
Lecturer Tianzhu Congjian
He possessed great knowledge and insight, and his reputation spread far and wide. He had a deep understanding of Samatha-vipassana (Buddhist meditation methods). He often associated with Zen monks and once used his spiritual power to question Datong (a Zen master). One day, Datong wrote a letter to him. The lecturer opened the envelope and saw two black and white circles, and then he realized. He replied with a verse: 'Black phase, white phase, like wearing shackles to court. Understanding or not understanding, it's like waves rising without wind. If you ask what the ultimate matter is, Dongting Mountain is on Lake Tai.'
Zen Master Puji Chun
Entering the hall. After the rain, the mountains are green, and the clouds open to reveal the bright moon. The cold pine trees carry snow, and the courtyard cypress trees sway in the wind. I, this mountain monk, speak like this, does it contain the meaning of the patriarchs (Zen patriarchs)? If not, then what is it? The master was silent for a long time, and then said, 'Look, look.'
尼法海禪師
首參法雲秀和尚。后領旨於法真言下。諸名儒屢挽應世。堅不從。殂日說偈曰霜天雲霧結。山月冷涵輝。夜接故鄉信。曉行人不知。屆明坐脫。
丞相富弼居士
由清獻公警勵之後不捨晝夜。力進此道聞颙禪師。主投子。法席。冠淮甸。往質所疑會颙為眾登座。見其顧視。如象王迴旋。公微有得。因執弟子禮趨函丈。命侍者請為入室颙見。即曰。相公已入來。富弼猶在外。公聞汗流浹背。即大悟。尋以偈寄圓照本曰。一見颙公悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。後奏署颙師證悟號。
尼文照禪師
上堂。靈源不動。妙體何依。歷歷孤明。是誰光彩。若道真如實際。大似好肉剜瘡。更作祖意商量。正是迷頭認影。老胡四十九年說夢即且止。僧堂里憍陳如上座。為你諸人舉覺底還記得么。良久曰。惜取眉毛好。
萬年幽禪師
上堂。先聖行不到處。凡流恰到。凡流既到。先聖莫知。到與不到。知與不知。總置一壁。祇如僧問乾峰。十方薄伽梵。一路涅槃門。未審路頭在甚麼處。峰以拄杖畫一畫曰。在這裡且道。此老與他先聖。凡流相去幾何。南山虎咬石羊兒。須向其中識生死。
慧林懷深慈受禪師
依凈照于嘉禾資
【現代漢語翻譯】 現代漢語譯本
尼法海禪師
最初參訪法雲秀和尚。後來在法真禪師的教誨下領悟旨意。許多著名的儒士多次邀請他出仕，但他堅決不答應。圓寂之日，他說了偈語：『霜天雲霧結，山月冷涵輝。夜接故鄉信，曉行人不知。』到了天亮，便坐化圓寂。
丞相富弼居士
自從受到清獻公的警醒勉勵之後，便不分晝夜，努力精進佛道。他聽聞颙（yóng）禪師主持投子寺，在淮甸一帶很有名望，便前去請教疑惑。恰逢颙禪師為大眾升座說法，富弼看到颙禪師顧盼自如，如象王迴旋一般，心中略有所悟。於是以弟子的禮節拜見颙禪師，請求入室請教。颙禪師見到他，便說：『相公已經進來了，富弼還在外面。』富弼聽了，汗流浹背，隨即大悟。不久，他寫了一首偈語寄給圓照本禪師：『一見颙公悟入深，夤緣傳得老師心。東南謾說江山遠，目對靈光與妙音。』後來，他上奏朝廷，請求授予颙禪師證悟的稱號。
尼文照禪師
上堂說法：『靈源不動，妙體何依？歷歷孤明，是誰光彩？若道真如實際，大似好肉剜瘡。更作祖意商量，正是迷頭認影。老胡（指達摩祖師）四十九年說夢即且止。僧堂里憍陳如（佛教中最早開悟的五比丘之一）上座，為你諸人舉覺底還記得么？』良久，說：『惜取眉毛好。』
萬年幽禪師
上堂說法：『先聖行不到處，凡流恰到。凡流既到，先聖莫知。到與不到，知與不知，總置一壁。』比如僧人問乾峰禪師：『十方薄伽梵（bhagavat，佛的稱號之一），一路涅槃門，未審路頭在甚麼處？』乾峰禪師用拄杖畫了一下，說：『在這裡。』且說，這位老禪師與那些先聖、凡流相去幾何？『南山虎咬石羊兒，須向其中識生死。』
慧林懷深慈受禪師
依止凈照禪師于嘉禾資聖寺
【English Translation】 English version
Zen Master Nifa Hai
He initially visited Zen Master Fayun Xiu. Later, he understood the meaning under the guidance of Zen Master Fazhen. Many famous Confucian scholars repeatedly invited him to serve in the government, but he firmly refused. On the day of his death, he spoke a verse: 'Frosty sky, clouds and mist gather, the mountain moon coldly embraces the radiance. At night, I receive news from my hometown, the travelers at dawn do not know.' At dawn, he passed away while sitting in meditation.
Layman, Prime Minister Fu Bi
Since being awakened and encouraged by Qingxian Gong, he diligently advanced in the Buddhist path day and night. He heard that Zen Master Yong presided over Touzi Temple and was famous in the Huai region, so he went to inquire about his doubts. It happened that Zen Master Yong ascended the seat to preach to the public. Fu Bi saw Zen Master Yong looking around freely, like an elephant king turning around, and he had a slight understanding in his heart. Therefore, he paid respects to Zen Master Yong as a disciple and requested to enter the room for instruction. Zen Master Yong saw him and said, 'The Prime Minister has already entered, but Fu Bi is still outside.' Fu Bi heard this, and sweat poured down his back, and he immediately had a great enlightenment. Soon after, he wrote a verse and sent it to Zen Master Yuanzhao Ben: 'Once I saw Yong Gong and deeply understood, through connections, I received the teacher's heart. The southeast vainly speaks of distant rivers and mountains, but my eyes face the spiritual light and wonderful sound.' Later, he奏 (zòu, reported to the emperor) to the court, requesting to grant Zen Master Yong the title of enlightened.
Zen Master Ni Wenzhao
Ascending the hall, she said: 'The spiritual source does not move, what does the wonderful body rely on? Clearly and solitarily bright, whose radiance is it? If you speak of true thusness and reality, it is like cutting flesh to heal a wound. If you further discuss the meaning of the patriarchs, it is precisely mistaking the head for the shadow. Old Hu (referring to Bodhidharma) has stopped speaking dreams for forty-nine years. Venerable Ajnata Kaundinya (one of the first five disciples of the Buddha) in the monks' hall, do you remember what he raised for you all to awaken?' After a long silence, she said: 'Cherish your eyebrows well.'
Zen Master Wannian You
Ascending the hall, he said: 'Where the ancient sages cannot reach, ordinary beings happen to reach. Once ordinary beings reach, the ancient sages do not know. Reaching or not reaching, knowing or not knowing, put it all aside.' For example, a monk asked Zen Master Qianfeng: 'The ten directions of Bhagavan (bhagavat, one of the titles of the Buddha), the one path of Nirvana, I do not know where the road is?' Zen Master Qianfeng drew a line with his staff and said: 'It is here.' Tell me, how far is this old Zen master from those ancient sages and ordinary beings? 'The tiger of Nanshan bites the stone sheep, you must recognize life and death within it.'
Zen Master Huilin Huaishen Cisou
Relied on Zen Master Jingzhao at Jiaohe Zisheng Temple
聖。照舉良遂見麻谷因緣。問曰。如何是良遂知處。師即洞明。出住資福。屨滿戶外。蔣山佛鑒勤禪師行化至。茶退師引巡寮。至千人街坊。鑒問。既是千人街坊。為甚麼祗有一人。師曰。多虛不如少實。鑒曰。恁么那。師赧然。偶朝廷以資福為神霄宮。因棄往蔣山。留西庵陳請益。鑒曰。資福。知是般事便休。師曰。某實未穩。望和尚不外。鑒舉倩女離魂話反覆窮之。大豁疑礙。呈偈曰。祇是舊時行履處。等閑舉著便誵訛。夜來一陣狂風起。吹落桃花知幾多。鑒拊幾曰。這個豈不是活祖師意。
○上堂。云是何山起。風從甚澗生。好個入頭處。官路少人行。
○上堂。不是境。亦非心。喚作佛時也陸沉。箇中本自無階級。切忌無階級處尋。總不尋。過猶深。打破雲門飯袋子。方知赤土是黃金。咄。
萬壽瑰禪師
凡見僧。必問近日如何。僧擬議。即拊其背曰。不可思議。將示寂。眾集。復曰。不可思議。乃合掌而終。
天衣哲禪師
有以瑞巖喚主人公話問者。師答以偈曰。瑞巖長喚主人公。突出須彌最上峰。大地掀翻無覓處。笙歌一曲畫樓中。
智者詮禪師
上堂。要扣玄關。須是有節操極慷慨。斬得釘。截得鐵。硬剝剝地漢始得。若是隈刀避箭碌碌之徒。看即
【現代漢語翻譯】 現代漢語譯本： 良遂禪師拜見麻谷禪師，有一段因緣。良遂禪師問道：『如何是良遂的知處？』麻谷禪師立即開悟了他。之後，良遂禪師到資福寺擔任住持，來訪者眾多，以至於鞋子堆滿了門外。蔣山佛鑒勤禪師雲遊弘法來到此地，用茶后，良遂禪師帶領他巡視寺院。走到千人街坊時，佛鑒禪師問道：『既然是千人街坊，為什麼只有一個人？』良遂禪師回答說：『多虛不如少實。』佛鑒禪師說：『是這樣嗎？』良遂禪師感到慚愧。後來，朝廷要將資福寺改為神霄宮（道教宮觀），良遂禪師於是離開，前往蔣山，留在西庵向佛鑒禪師請教。佛鑒禪師說：『資福寺的事情，知道是這樣就應該放下。』良遂禪師說：『我確實還沒有安定，希望和尚不要見外。』佛鑒禪師便舉倩女離魂的故事，反覆追問，徹底解開了良遂禪師的疑惑。良遂禪師呈上偈語說：『只是舊時行履處，等閑舉著便誵訛。夜來一陣狂風起，吹落桃花知幾多。』佛鑒禪師拍著桌子說：『這難道不是活祖師的意旨嗎？』 上堂說法時，禪師說：『云是從哪座山升起的？風是從哪個山澗產生的？這是個很好的入門處，只是官道上很少有人行走。』 上堂說法時，禪師說：『不是境，也不是心，如果稱它為佛，那就沉沒了。其中本來就沒有階級，切忌在沒有階級的地方尋找階級。即使完全不尋找，也還是太過分了。打破雲門禪師的飯袋子，才知道赤土就是黃金。』（呵斥一聲） 萬壽瑰禪師 凡是見到僧人，一定問：『近日如何？』僧人如果猶豫，禪師就拍他的背說：『不可思議。』臨將圓寂時，大眾聚集，禪師又說：『不可思議。』於是合掌而終。 天衣哲禪師 有人用瑞巖禪師呼喚主人公的話來請教，天衣哲禪師用偈語回答說：『瑞巖長喚主人公，突出須彌最上峰。大地掀翻無覓處，笙歌一曲畫樓中。』 智者詮禪師 上堂說法時，禪師說：『要叩開玄關，必須是有節操、極其慷慨，能斬釘截鐵的漢子才行。如果是那些畏首畏尾、躲避箭矢的平庸之輩，看看就行了。』
【English Translation】 English version: Master Liang-sui visited Master Ma-gu and had a karmic connection. He asked, 'What is the place of knowing for Liang-sui?' The master immediately enlightened him. Afterwards, Master Liang-sui went to Zi-fu Temple to serve as abbot. The visitors were so numerous that their shoes filled the area outside the door. Chan Master Fo-jian Qin of Jiang-shan Temple traveled and propagated the Dharma to this place. After tea, Master Liang-sui led him on a tour of the temple. When they arrived at the Thousand-Person Street, Master Fo-jian asked, 'Since it is the Thousand-Person Street, why is there only one person?' Master Liang-sui replied, 'It is better to have a little truth than much falsehood.' Master Fo-jian said, 'Is that so?' Master Liang-sui felt ashamed. Later, the court wanted to convert Zi-fu Temple into a Shenxiao Palace (a Taoist temple), so Master Liang-sui left and went to Jiang-shan, staying at the West Hermitage to seek instruction from Master Fo-jian. Master Fo-jian said, 'The matter of Zi-fu Temple, you should let it go once you know it is like this.' Master Liang-sui said, 'I am indeed not yet settled, I hope the master will not treat me as an outsider.' Master Fo-jian then used the story of Qian-nü Leaving Her Body, repeatedly questioning him, completely resolving Master Liang-sui's doubts. Master Liang-sui presented a verse, saying, 'It is just the old place of walking, casually mentioning it leads to error. Last night, a gust of wind arose, blowing down how many peach blossoms?' Master Fo-jian struck the table and said, 'Isn't this the intention of a living patriarch?' When giving a Dharma talk, the Chan master said, 'From which mountain do the clouds rise? From which ravine does the wind originate? This is a good place to enter, but few people travel on the official road.' When giving a Dharma talk, the Chan master said, 'It is not the environment, nor is it the mind. If you call it Buddha, it sinks. There are originally no levels within it, but be careful not to look for levels where there are none. Even if you don't look at all, it is still too much. Break open Chan Master Yun-men's rice bag, and you will know that red earth is gold.' (A shout) Chan Master Gui of Wan-shou Temple Whenever he saw a monk, he would always ask, 'How have you been recently?' If the monk hesitated, the Chan master would pat him on the back and say, 'Inconceivable.' When he was about to pass away, the assembly gathered, and the Chan master said again, 'Inconceivable.' Then he joined his palms and passed away. Chan Master Zhe of Tian-yi Temple Someone used Master Rui-yan's words of calling the protagonist to inquire. Chan Master Zhe of Tian-yi Temple answered with a verse, saying, 'Rui-yan constantly calls the protagonist, protruding from the highest peak of Mount Sumeru (a mythical mountain at the center of the universe). Turning the earth upside down, there is nowhere to find it, in the painted pavilion, a song of pipes and strings.' Chan Master Quan of Zhi-zhe Temple When giving a Dharma talk, the Chan master said, 'To knock on the mysterious gate, one must be a man of integrity and extreme generosity, able to cut nails and sever iron. If you are those cowardly and evasive mediocre people, just watch.'
有分。以拂子擊禪床下座。
報恩然禪師
上堂。學者無事空言。需求妙悟。去妙悟而事空言。其猶逐臭耳。然雖如是。罕逢穿耳客。多遇刻舟人。一日謂眾曰。世緣易染。道業難辨。汝等勉之。語卒而逝。
雪峰演禪師
上堂。遣迷求悟。不知迷是悟之鉗錘。愛聖憎凡。不知凡是聖之爐鞴。祇如聖凡雙泯。迷悟俱忘一句作么生道。半夜彩霞籠玉象。天明峰頂五云遮。
衛州王大夫
參元豐。于言下知歸。既而回壇山之陽。縛茅自處者三載。偶歌曰。壇山裡。日何長。青松嶺。白雲鄉。吟鳥啼猿作道場。散𩬊采薇歌又笑。從教人道野夫狂。
岳林真禪師
上堂。古人道。秋初夏末。合有責情三十棒。岳林則不然。靈山會上。世尊拈華。迦葉微笑。正當恁么時。好與三十棒。何故如此。太平時節。強起干戈。教人吹大法螺。擊大法鼓。舉步則金蓮𨇾蹀。端居則寶座巍峨。梵王引之於前香花繚繞。帝釋隨之於后。龍象駢羅。致令後代兒孫。遞相倣傚。三三兩兩皆言出格風標。劫劫波波未肯歸家穩坐。鼓唇搖舌。宛如鐘磬吹竽。奮臂點胸。何啻稻麻竹葦。更逞遊山玩水。撥草瞻風。人前說得石點頭。天上飛來花撲地。也好與三十棒。且道坐夏賞勞如何酬獎。良久曰。萬寶
【現代漢語翻譯】 現代漢語譯本 有分。用拂子敲擊禪床，然後下座。
報恩然禪師
上堂說法。學人沒事空發議論，必須尋求精妙的領悟。拋棄精妙的領悟而空發議論，就像追逐臭味一樣。雖然如此，很少遇到能聽進勸告的人，多是像在船上刻記號找劍的人一樣（比喻拘泥死板，不知變通）。有一天對眾人說：『世俗的緣分容易沾染，修道的功業難以分辨。你們要努力啊。』說完就去世了。
雪峰演禪師
上堂說法。想要擺脫迷惑而尋求覺悟，卻不知道迷惑正是覺悟的工具。喜愛聖人而憎恨凡人，卻不知道凡人正是成為聖人的熔爐。如果聖與凡都消失，迷惑與覺悟都忘記，該如何說出一句話呢？半夜彩霞籠罩著潔白的象，天亮時山峰頂上五彩雲霞遮蔽。
衛州王大夫
參拜元豐（1078-1085）年間的禪師，在言語之下明白了歸宿。之後回到壇山的南面，用茅草搭建房屋自己居住三年。偶然吟唱道：『壇山裡，日子多麼長啊。青松山嶺，是白雲的家鄉。鳥兒啼叫猿猴鳴叫作為道場。散開頭髮採摘薇菜又唱歌又笑，任憑人們說我是個瘋狂的鄉野之人。』
岳林真禪師
上堂說法。古人說：『初秋夏末，應該責罰三十棒。』岳林卻不這樣認為。在靈山會上，世尊拈起一朵花，迦葉尊者微微一笑。正當這個時候，應該打三十棒。為什麼這樣說呢？太平的年代，偏要挑起戰爭。教人吹大法螺，擊大法鼓。抬腳就好像金蓮花輕輕踩踏，端坐就好像寶座高大巍峨。梵天王在前面引導，香花繚繞，帝釋天在後面跟隨，龍和象並排羅列。導致後代的子孫，互相效仿。三三兩兩都說自己是出格的風範，生生世世都不肯回家安穩地坐著。鼓動嘴唇搖動舌頭，就像敲鐘磬吹竽一樣。揮舞手臂拍打胸膛，簡直就像稻草、麻、竹子、蘆葦一樣。還炫耀遊山玩水，撥開草叢觀察風向。在人前說得石頭都點頭，天上飛來花朵撲到地上。也應該打三十棒。那麼坐夏安居結束后的賞賜該如何酬謝呢？停頓了很久說：萬寶
【English Translation】 English version There is a share. He struck the Zen bed with a whisk and descended from the seat.
Zen Master Baoen Ran
Ascended the hall to preach. Scholars idly speak without substance. They must seek profound enlightenment. To abandon profound enlightenment and engage in empty talk is like chasing after a foul odor. However, even so, rarely are those who heed advice encountered; many are like those who mark a boat to find a lost sword (a metaphor for being rigid and inflexible). One day, he said to the assembly: 'Worldly attachments are easily tainted; the work of the Way is difficult to discern. You must strive.' After speaking, he passed away.
Zen Master Xuefeng Yan
Ascended the hall to preach. Seeking enlightenment by dispelling delusion, one does not know that delusion is the hammer and tongs of enlightenment. Loving the sacred and hating the mundane, one does not know that the mundane is the furnace for forging the sacred. If both the sacred and the mundane vanish, and delusion and enlightenment are both forgotten, how would you utter a single phrase? At midnight, colorful clouds envelop the jade elephant; at dawn, five-colored clouds obscure the mountain peak.
Grand Master Wang of Weizhou
He visited a Zen master during the Yuanfeng (1078-1085) era and understood his true home through his words. Afterwards, he returned to the south side of Mount Tan and lived in a thatched hut for three years. He occasionally sang: 'In Mount Tan, how long the days are. The green pine ridge is the home of white clouds. Singing birds and crying monkeys serve as the place of practice. With disheveled hair, I gather ferns, sing, and laugh, letting people call me a crazy rustic.'
Zen Master Yuelin Zhen
Ascended the hall to preach. The ancients said, 'At the beginning of autumn and the end of summer, one should be punished with thirty blows.' Yuelin does not think so. At the assembly on Vulture Peak (Grdhrakuta), the World Honored One (Shakyamuni Buddha) held up a flower, and Kashyapa (Mahakasyapa) smiled. At just that moment, one should give thirty blows. Why is this so? In times of peace, one insists on starting wars. Teaching people to blow the great conch shell and beat the great Dharma drum. Lifting the foot is like treading lightly on golden lotuses, sitting upright is like a majestic and towering throne. Brahma leads in front, surrounded by fragrant flowers, and Indra follows behind, with dragons and elephants lined up in rows. This leads later generations to imitate each other. In twos and threes, they all say they have an unconventional style, and kalpa after kalpa, they are unwilling to return home and sit peacefully. Moving their lips and wagging their tongues is like striking bells and chimes and playing the yu (a Chinese wind instrument). Waving their arms and pounding their chests is no different from rice stalks, hemp, bamboo, and reeds. They also show off their travels and sightseeing, parting the grass and observing the wind. They speak in front of people so that even stones nod their heads, and flowers fly from the sky and fall to the ground. They should also be given thirty blows. Then how should the rewards be given after the summer retreat? After a long pause, he said: 'Ten thousand treasures'
功成何厚薄。千鈞價重自低昂。
秀州觀音和尚
僧問如何是佛。師曰。半夜烏龜火里行。曰意作么生。師曰。虛空無背面。僧禮拜。師便打。
凈慈象禪師
上堂。古者道一翳在眼。空華亂墜。拈拄杖曰。凈慈拈起拄杖。豈不是一翳在眼。百千諸佛。總在拄杖頭現丈六紫磨金色之身。乘其國土。遊歷十方說一切法。度一切眾。豈不是空華亂墜。即今莫有向拄杖未拈已前。坐斷得么。出來與凈慈相見。如無。切忌向空本無花。眼本無翳處著到。乃擲拄杖下座。
靈隱惠淳禪師
上堂。吾心似秋月。碧潭清皎潔。乃喝曰。寒山子話墮了也。諸禪德皎潔無塵。豈中秋之月可比。虛明絕待。非照世之珠可倫獨露乾坤。光吞萬象。普天匝地。耀古騰今。且道是個甚麼。良久曰。此夜一輪滿。清光何處無。
凈慈月堂道昌禪師
上堂。未透祖師關。千難與萬難。既透祖師關。千難與萬難。未透時難即且置。既透了因甚麼卻難。放下笊籬雖得價。動他柄杓也無端。
徑山照堂了一禪師
上堂。參玄之士。觸境遇緣。不能直下透脫者。蓋為業識深重。情妄膠固。六門未息。一處不通。點絕純清。含生難到。直須入林不動草。入水不動波始可順生死流。入人間世。諸人
【現代漢語翻譯】 功業成就的價值如何衡量？千鈞重物，價值高低自然有其標準。
秀州觀音和尚
有僧人問：『什麼是佛？』 觀音和尚回答：『半夜烏龜在火里行走。』 僧人問：『這是什麼意思？』 觀音和尚說：『虛空沒有正反兩面。』 僧人禮拜。觀音和尚隨即打了他。
凈慈象禪師
禪師上堂說法：『古人說，如果眼睛裡有一點翳障，就會看到虛空中胡亂墜落的空花。』 禪師拿起拄杖說：『凈慈拿起拄杖，豈不就是眼睛裡有一點翳障嗎？成千上萬的諸佛，都顯現在拄杖頭上，呈現出丈六高的紫磨金色之身，乘坐著他們的國土，遊歷十方，宣說一切法，度化一切眾生，豈不就是虛空中胡亂墜落的空花嗎？』 現在有沒有人能在拄杖未拿起之前，就徹底截斷（妄念）的？出來與凈慈相見。如果沒有，切記不要在空本無花，眼本無翳的地方執著。』 於是擲下拄杖，走下法座。
靈隱惠淳禪師
禪師上堂說法：『我的心像秋天的月亮，在碧綠的深潭中清澈皎潔。』 隨即大喝一聲說：『寒山子的話說錯了。』 各位禪德，你們的皎潔無塵，豈是中秋的月亮可以相比的？虛明而沒有任何對待，不是照亮世間的寶珠可以比擬的。獨自顯露于天地之間，光明吞沒萬象，普天之下，遍及大地，光耀古代，騰飛於今。那麼，這到底是什麼呢？』 良久之後說：『今夜一輪滿，清光何處無。』
凈慈月堂道昌禪師
禪師上堂說法：『未曾參透祖師關，千難萬難。已經參透祖師關，也是千難萬難。未曾參透時的困難暫且不說。既然參透了，為什麼反而困難呢？放下笊籬雖然得到了價錢，動了他的柄杓也是無端生事。』
徑山照堂了一禪師
禪師上堂說法：『參禪學道的人，接觸境界，遇到因緣，不能當下透徹解脫，是因為業識深重，情執妄念膠著固結，六根之門未能止息，一處不通，斷絕了純凈清明的境界，眾生難以到達。必須做到進入樹林而不驚動草，進入水中而不動起波浪，才可以順應生死之流，進入人世間。』 各位。
【English Translation】 How to measure the merit of accomplishment? The value of a thousand jun (a unit of weight) is naturally determined by its own weight.
Monk Guanyin of Xiuzhou
A monk asked: 'What is Buddha?' The master said: 'A turtle walks in the fire at midnight.' The monk asked: 'What does that mean?' The master said: 'Emptiness has no front or back.' The monk bowed. The master then struck him.
Chan Master Xiang of Jingci
The master ascended the hall and said: 'The ancients said, if there is a speck in the eye, empty flowers will fall in confusion.' He picked up his staff and said: 'Jingci picks up the staff, isn't this like a speck in the eye? Hundreds of thousands of Buddhas all appear on the head of the staff, manifesting a sixteen-foot-tall body of purple-gold color, riding their lands, traveling in the ten directions, speaking all dharmas, and liberating all beings. Isn't this like empty flowers falling in confusion?' Now, is there anyone who can cut off (delusion) before the staff is picked up? Come out and meet Jingci. If not, be careful not to cling to the place where emptiness originally has no flowers and the eye originally has no speck.' Then he threw down the staff and descended from the seat.
Chan Master Huichun of Lingyin
The master ascended the hall and said: 'My mind is like the autumn moon, clear and bright in the green pool.' Then he shouted: 'Hanshanzi's words have fallen short.' All of you Chan practitioners, your clarity and purity are beyond comparison with the Mid-Autumn Moon. Empty and bright, beyond all duality, not comparable to the world-illuminating pearl. Alone revealing the universe, its light swallowing all phenomena, pervading the heavens and the earth, illuminating the past and soaring in the present. So, what is this?' After a long pause, he said: 'Tonight the moon is full, where is there no clear light?'
Chan Master Yuetang Daochang of Jingci
The master ascended the hall and said: 'If you haven't penetrated the ancestral teacher's barrier, it's a thousand difficulties and ten thousand difficulties. If you have penetrated the ancestral teacher's barrier, it's still a thousand difficulties and ten thousand difficulties. The difficulties before penetration can be set aside for now. Since you have penetrated, why is it still difficult? Although you get the price by putting down the bamboo basket, it's pointless to move its handle.'
Chan Master Zhaotang Yile of Jingshan
The master ascended the hall and said: 'Those who study Chan, when encountering circumstances and conditions, if they cannot directly penetrate and be liberated, it is because their karmic consciousness is deep and heavy, and their emotional delusions are glued and solidified. The six gates (six senses) have not ceased, and one place is not clear. Cutting off pure clarity, it is difficult for sentient beings to reach. One must enter the forest without disturbing the grass, and enter the water without stirring up waves, in order to follow the flow of birth and death and enter the human world.' All of you.
要會么。以拄杖畫曰。祇向這裡薦取。
金山了心禪師
上堂。佛之一字孰云無。木馬泥牛滿道途。倚遍欄干春色晚。香風吹斷碧珊瑚。還有同聲相應。同氣相求者。么百鳥不來樓閣閉。祇聞夜雨滴芭蕉。
香嚴如壁禪師
上堂。變化密移何太急。剎那唸唸一呼吸。八萬四千方便門。且道何門不可入。入不入。曉來雨打芭蕉濕。慇勤更問個中人。門外堂堂相對立。
國清妙印禪師
上堂。滿口道得底。為甚麼不知有。十分知有底。為甚麼道不得。且道誵訛在甚麼處。若也知處。許你照用同時。明闇俱了。其或未然道得。道不得。知有不知有。南山石大蟲。解作師子吼。
中竺癡禪元妙禪師
僧問如何是截斷眾流句。師曰。佛祖開口無分。曰如何是涵蓋乾坤句。師曰。匝地普天。曰如何是隨波逐浪句。師曰。有時入荒草。有時上孤峰。
靈巖日禪師
上堂。悟無不悟。得無不得。九年面壁空勞力。三腳驢兒跳上天。泥牛入海無軌跡。為甚如此。九九八十一。
玉泉達禪師
僧問。如何是一印印空。師曰。萬象收歸古鑒中。曰如何是一印印水。師曰。秋蟾影落千江里。曰如何是一印印泥。師曰。細觀文彩未生時。
光孝深禪師
【現代漢語翻譯】 現代漢語譯本 要會么（要領會嗎）。用拄杖畫圈說：『只在這裡領會。』
金山了心禪師
上堂開示：『佛』這個字，誰說它沒有用？木馬泥牛遍佈道路。靠遍欄桿，已是暮春時節，和煦的春風吹斷了碧綠的珊瑚。還有志同道合，氣味相投的人嗎？百鳥不來的樓閣緊閉，只聽見夜雨滴在芭蕉葉上。
香嚴如壁禪師
上堂開示：變化轉移如此迅速，每個剎那、每個念頭都在一呼一吸之間。八萬四千種方便法門，請問哪個法門不能進入？能入還是不能入？清晨醒來，雨水打濕了芭蕉葉。我懇切地再問問個中之人，（其實真理）就在門外，堂堂正正地相對而立。
國清妙印禪師
上堂開示：滿口說得出道理的人，為什麼不明白真有實有的東西？十分明白真有實有東西的人，為什麼又說不出來？請問錯誤究竟在哪裡？如果明白了這個道理，就允許你照用同時，明暗都清楚明白。如果還不明白，是說得出還是說不出？是明白還是不明白？南山的石大蟲，也會像獅子一樣吼叫。
中竺癡禪元妙禪師
有僧人問：『什麼是截斷眾流之句？』禪師說：『佛祖開口也沒有說話的份。』（意指無法用言語表達）問：『什麼是涵蓋乾坤之句？』禪師說：『遍及大地普天之下。』問：『什麼是隨波逐浪之句？』禪師說：『有時進入荒草地，有時登上孤峰頂。』
靈巖日禪師
上堂開示：領悟了就是沒有不領悟的，得到了就是沒有得不到的。達摩祖師九年面壁是白費力氣，三條腿的驢子也能跳上天，泥做的牛進入大海無影無蹤。為什麼會這樣？九九八十一（指變化無窮）。
玉泉達禪師
有僧人問：『如何是一印印空？』禪師說：『萬象都收歸到古老的鏡子中。』問：『如何是一印印水？』禪師說：『秋天的月亮倒影在千江之中。』問：『如何是一印印泥？』禪師說：『仔細觀察紋彩還沒有產生的時候。』
光孝深禪師
【English Translation】 English version What about understanding? He drew a circle with his staff and said, 'Just grasp it right here.'
Zen Master Liaoxin of Jinshan
In his Dharma talk, he said: 'Who says the word 'Buddha' is useless? Wooden horses and clay oxen fill the roads. Leaning against the railing, it's late spring, and the gentle breeze has broken the green coral. Are there any like-minded individuals who resonate with each other? The pavilion where birds don't come is closed, and only the night rain dripping on the banana leaves can be heard.'
Zen Master Rubi of Xiangyan
In his Dharma talk, he said: 'How swift is the subtle shift of change? Each moment, each thought, is within a breath. Eighty-four thousand expedient Dharma doors, which one cannot enter? Can one enter or not? Waking up in the morning, the rain has wet the banana leaves. I earnestly ask the person in the know again, (the truth) is right outside the door, standing face to face in the open.'
Zen Master Miaoyin of Guoqing
In his Dharma talk, he said: 'Those who can speak of the truth fluently, why don't they understand what truly exists? Those who understand what truly exists, why can't they speak of it? Where exactly is the error? If you understand this principle, you are allowed to illuminate and apply simultaneously, understanding both light and darkness. If you still don't understand, can you speak of it or not? Do you understand or not? The stone monster of Nanshan roars like a lion.'
Zen Master Chichan Yuanmiao of Zhongzhu
A monk asked, 'What is the phrase that cuts off the flow of the masses?' The Master said, 'Even Buddhas and Patriarchs have no share in speaking.' (meaning it cannot be expressed in words) He asked, 'What is the phrase that covers the universe?' The Master said, 'It encompasses the entire earth and all under heaven.' He asked, 'What is the phrase that follows the waves?' The Master said, 'Sometimes it enters the wilderness, sometimes it ascends the solitary peak.'
Zen Master Ri of Lingyan
In his Dharma talk, he said: 'To awaken is to awaken to everything, to attain is to attain everything. Bodhidharma's nine years of facing the wall were in vain, a three-legged donkey can jump to the sky, and a clay ox enters the sea without a trace. Why is this so? Ninety-nine eighty-one (referring to infinite changes).'
Zen Master Da of Yuquan
A monk asked, 'What is stamping the void with one seal?' The Master said, 'All phenomena are gathered into the ancient mirror.' He asked, 'What is stamping the water with one seal?' The Master said, 'The autumn moon's reflection falls in a thousand rivers.' He asked, 'What is stamping the mud with one seal?' The Master said, 'Carefully observe when the patterns have not yet arisen.'
Zen Master Shen of Guangxiao
上堂。維摩一默。普賢廣說。歷代聖人。互呈丑拙。君不見。落花三月子規啼。一聲聲是一點血。
○上堂。風蕭蕭。葉飄飄。云片片。水茫茫。江干獨立向誰說。天外飛鴻三兩行。
(會元十六卷終)
禪宗正脈卷第八
音釋
𨍏(音鐸) 轢(音洛) 榼(苦合切酒器也) 鶻(音骨) 茭(古爻切) 鉊(之遙切鐮也) 榼𢶍(上庵聲下音雜糞也) 肄(音異習也勞也而復漸生也) 寬(莫紅切犯日而見是突前也) 菠(補波切) 軋(音乙) 㗻(戈和二音) 蠔蜢(上音次下音猛) 鵽𩾗(音掇刁) 𥈅(音忝) 睍(音顯) 雒(音洛) 砑(音訝) 赧(難上聲面赤愧) 鞴(音敗) 躞(蘇協切) 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第九
南嶽臨濟宗
黃龍慧南禪師
【頌】依泐潭澄禪師。分座接物。名振諸方。偶同云峰悅禪師游西山。夜話雲門法道。峰曰。澄公雖是雲門之後。法道異矣。師詰其所以異。峰曰。雲門九轉丹砂。點鐵成金。澄公藥汞銀。徒可玩。入煅則流去。師怒以枕投之。明日峰謝過。又曰。雲門氣宇如王。甘死語下乎。澄公有法授人。死語也。死語其能活人乎。即背去。師挽之曰。若
【現代漢語翻譯】 上堂說法。維摩詰（Vimalakirti，佛教居士，以智慧著稱）保持沉默，而普賢菩薩（Samantabhadra，象徵大行）則廣為宣說。歷代的聖人們，各自展現著自己的長處和不足。你難道沒有看到嗎？三月落花時節，杜鵑鳥啼叫，一聲聲都像是滴著鮮血。
上堂說法。風蕭蕭地吹，樹葉飄飄地落，雲朵片片，水面茫茫。獨自站在江邊，向誰訴說呢？天空中飛過三兩行鴻雁。
(《會元》第十六卷完)
《禪宗正脈》卷第八
音釋
𨍏(音duó) 轢(音luò) 榼(kǔ hé qiè，酒器) 鶻(音gǔ) 茭(gǔ yáo qiè) 鉊(zhī yáo qiè，鐮刀) 榼𢶍(shàng ān shēng xià yīn zá fèn yě) 肄(音yì，學習，勞累，逐漸滋生) 寬(mò hóng qiè，冒犯太陽而顯現，是突前) 菠(bǔ bō qiè) 軋(音yà) 㗻(gē hé èr yīn) 蠔蜢(shàng yīn cí xià yīn měng) 鵽𩾗(音duō diāo) 𥈅(音tiǎn) 睍(音xiàn) 雒(音luò) 砑(音yà) 赧(nán shàng shēng，面紅，慚愧) 鞴(音bèi) 躞(sū xié qiè) 《卍新續藏》第85冊 No. 1593 《禪宗正脈》
《禪宗正脈》卷第九
南嶽臨濟宗
黃龍慧南禪師
【頌】依止泐潭澄禪師（Letan Cheng Chanshi），分座接引眾生，名聲遠揚。偶然與云峰悅禪師（Yunfeng Yue Chanshi）同遊西山，夜晚談論雲門文偃（Yunmen Wenyan）的法道。云峰悅禪師說：『澄公雖然是雲門宗的後人，但法道卻不同了。』慧南禪師追問哪裡不同。云峰悅禪師說：『雲門文偃的法如同九轉丹砂，能點鐵成金；澄公的法如同藥汞銀，只能觀賞，放入火中煅燒就會流失。』慧南禪師生氣地用枕頭扔他。第二天，云峰悅禪師道歉，又說：『雲門文偃的氣宇軒昂如王者，難道甘心死在語言文字之下嗎？澄公有法傳授給人，這是死語啊。死語怎麼能使人活呢？』說完就背過身去。慧南禪師拉住他說：『如果……』
【English Translation】 Delivering a sermon. Vimalakirti (a Buddhist layman known for his wisdom) remained silent, while Samantabhadra (symbolizing great practice) expounded widely. The sages of past generations each presented their strengths and weaknesses. Have you not seen? In the third month when flowers fall, the cuckoo cries, each cry like a drop of blood.
Delivering a sermon. The wind whistles, the leaves flutter, the clouds drift, the water stretches vast. Standing alone by the riverbank, to whom can I speak? Two or three lines of wild geese fly across the sky.
(End of Volume 16 of the 'Hui Yuan')
'The Orthodox Lineage of Chan Buddhism', Volume 8
Phonetic Annotations
𨍏 (pronounced duó) 轢 (pronounced luò) 榼 (kǔ hé qiè, a wine vessel) 鶻 (pronounced gǔ) 茭 (gǔ yáo qiè) 鉊 (zhī yáo qiè, a sickle) 榼𢶍 (shàng ān shēng xià yīn zá fèn yě) 肄 (pronounced yì, to study, to be weary, to gradually grow) 寬 (mò hóng qiè, to offend the sun and appear, is to rush forward) 菠 (bǔ bō qiè) 軋 (pronounced yà) 㗻 (gē hé èr yīn) 蠔蜢 (shàng yīn cí xià yīn měng) 鵽𩾗 (pronounced duō diāo) 𥈅 (pronounced tiǎn) 睍 (pronounced xiàn) 雒 (pronounced luò) 砑 (pronounced yà) 赧 (nán shàng shēng, face red, ashamed) 鞴 (pronounced bèi) 躞 (sū xié qiè) Supplement to the Buddhist Canon, Volume 85, No. 1593, 'The Orthodox Lineage of Chan Buddhism'
'The Orthodox Lineage of Chan Buddhism', Volume 9
The Nanyue Linji School
Chan Master Huinan of Huanglong
[Verse] Relying on Chan Master Cheng of Letan (Letan Cheng Chanshi), he divided his seat to receive beings, and his name spread far and wide. Once, he traveled to West Mountain with Chan Master Yue of Yunfeng (Yunfeng Yue Chanshi), and they discussed the Dharma path of Yunmen Wenyan (Yunmen Wenyan) at night. Chan Master Yue of Yunfeng said, 'Although Master Cheng is a descendant of the Yunmen School, his Dharma path is different.' Chan Master Huinan questioned him about the difference. Chan Master Yue of Yunfeng said, 'The Dharma of Yunmen Wenyan is like the nine-turn elixir, which can turn iron into gold; Master Cheng's Dharma is like medicinal mercury silver, which can only be admired, and will flow away when put into the fire for smelting.' Chan Master Huinan angrily threw a pillow at him. The next day, Chan Master Yue of Yunfeng apologized and said again, 'Yunmen Wenyan's aura is like that of a king, how can he willingly die under words and letters? Master Cheng has a Dharma to impart to people, but this is dead language. How can dead language bring people to life?' After saying this, he turned his back and left. Chan Master Huinan grabbed him and said, 'If...'
如是則誰可汝意。峰曰。石霜圓。手段出諸方。子宜見之。不可后也。師默記之曰。悅師翠巖。使我見石霜。于悅何有哉。即造石霜。中途聞石霜不事事。忽叢林。遂登衡岳。乃謁福嚴賢。賢命掌書記。俄賢卒。郡守以慈明補之。既至。目其貶剝諸方。件件數為邪解。師為之氣索。遂造其室。明曰。書記領徒遊方。借使有疑。可坐而商略。師哀懇愈切。明曰。公學雲門禪。必善其旨。如雲放洞山三頓棒。是有吃棒分。無吃棒分。師曰。有吃棒分。明色莊曰。從朝至暮。鵲噪鴉鳴。皆應吃棒。明即端坐。受師炷香作禮。明覆問。趙州道。臺山婆子我為汝勘破了也。且那裡是他勘破婆子處。師汗下不能加答。次日又詣。明詬罵不已。師曰。罵豈慈悲法施耶。明曰。你作罵會那。師于言下大悟。作頌曰。傑出叢林是趙州。老婆勘破沒來由。而今四海清如鏡。行人莫與路為仇。呈慈明。明頷之。
○后開法同安。初受請日。泐潭遣僧來審。師提唱之語有曰。智海無性。因覺妄而成凡。覺妄元虛。即凡心而見佛。便爾休去。將謂同安無摺合。隨汝顛倒所欲。南斗七。北斗八。僧歸。舉似澄。澄不懌。自是泐潭舊好絕矣。
○僧問。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。師曰。靈利人
【現代漢語翻譯】 現代漢語譯本 『如果這樣，誰能讓你滿意？』 峰說：『石霜圓（人名，禪師）。他的手段超越各方。你應該去拜見他，不要拖延。』 師（指同安常察禪師）默默記在心裡，說：『悅師（人名，禪師）在翠巖（地名），讓我去見石霜（人名，禪師），這對悅師有什麼好處呢？』 隨即前往石霜（地名）。途中聽說石霜（人名，禪師）不理事物，忽然離開了叢林，於是登上衡岳（山名）。於是拜謁福嚴賢（人名，禪師），賢（指福嚴賢）命他掌管書記。 不久，福嚴賢（人名，禪師）去世。郡守讓慈明（人名，禪師）來接替他。慈明（人名，禪師）到任后，批評各方的禪法，一件件地數落為邪解。師（指同安常察禪師）為此感到氣餒，於是去拜訪慈明（人名，禪師）。 慈明（人名，禪師）說：『書記（指同安常察禪師）帶領徒弟遊方，即使有疑問，也可以坐下來商量。』師（指同安常察禪師）哀求更加懇切。慈明（人名，禪師）說：『你學的是雲門禪（禪宗派別），一定很擅長它的宗旨。比如雲門（人名，禪師）放洞山（人名，禪師）三頓棒，是有吃棒的份，還是沒有吃棒的份？』 師（指同安常察禪師）說：『有吃棒的份。』慈明（人名，禪師）臉色嚴肅地說：『從早到晚，喜鵲叫，烏鴉鳴，都應該吃棒。』慈明（人名，禪師）隨即端坐，接受師（指同安常察禪師）點香作禮。 慈明（人名，禪師）又問：『趙州（人名，禪師）說，臺山婆子（指文殊菩薩化身的婆子）我為你勘破了。那麼，他勘破婆子的地方在哪裡？』師（指同安常察禪師）汗流浹背，無法回答。 第二天又去拜訪，慈明（人名，禪師）不停地責罵。師（指同安常察禪師）說：『責罵難道是慈悲的法施嗎？』慈明（人名，禪師）說：『你懂得責罵嗎？』師（指同安常察禪師）在言語下大悟，作頌說：『傑出叢林是趙州（人名，禪師），老婆勘破沒來由。而今四海清如鏡，行人莫與路為仇。』呈給慈明（人名，禪師），慈明（人名，禪師）點頭認可。 後來在同安（地名）開法。剛接受邀請那天，泐潭（地名）派僧人來試探。師（指同安常察禪師）提倡的言語中有：『智海無性，因為覺悟虛妄而成為凡人。覺悟虛妄原本是虛無的，即從凡心而見到佛。』 『就這樣停止吧，將認為同安（地名）沒有摺合。隨你顛倒所欲，南斗七，北斗八。』僧人回去，告訴了澄（人名，禪師），澄（人名，禪師）不高興。從此，泐潭（地名）的舊好就斷絕了。 僧人問：『我們家自有同風事，什麼是同風事？』師（指同安常察禪師）沉默良久。僧人說：『這樣就驚動和尚您了。』師（指同安常察禪師）說：『靈利人。』
【English Translation】 English version 『If so, who can satisfy you?』 Feng said, 『Shishuang Yuan (name of a person, a Chan master). His methods surpass all others. You should go and see him; do not delay.』 The Master (referring to Chan Master Tongan Changcha) silently kept it in mind, saying, 『Master Yue (name of a person, a Chan master) is at Cuiyan (name of a place). What benefit is there for Master Yue in having me see Shishuang (name of a person, a Chan master)?』 Immediately he went to Shishuang (name of a place). On the way, he heard that Shishuang (name of a person, a Chan master) did not attend to affairs and had suddenly left the Sangha, so he ascended Mount Heng (name of a mountain). Then he visited Fuyan Xian (name of a person, a Chan master), and Xian (referring to Fuyan Xian) ordered him to manage the records. Soon after, Fuyan Xian (name of a person, a Chan master) passed away. The prefectural governor appointed Ciming (name of a person, a Chan master) to replace him. After Ciming (referring to Ciming) arrived, he criticized the Chan practices of various places, enumerating them one by one as heretical interpretations. The Master (referring to Chan Master Tongan Changcha) felt discouraged by this, so he went to visit Ciming (name of a person, a Chan master). Ciming (name of a person, a Chan master) said, 『The scribe (referring to Chan Master Tongan Changcha) leads disciples on pilgrimages. Even if there are doubts, we can sit down and discuss them.』 The Master (referring to Chan Master Tongan Changcha) pleaded more earnestly. Ciming (name of a person, a Chan master) said, 『You study the Yunmen Chan (a school of Chan Buddhism), so you must be well-versed in its tenets. For example, when Yunmen (name of a person, a Chan master) gave Dongshan (name of a person, a Chan master) three blows with a staff, is there a share of receiving the blows, or is there no share of receiving the blows?』 The Master (referring to Chan Master Tongan Changcha) said, 『There is a share of receiving the blows.』 Ciming (name of a person, a Chan master) said sternly, 『From morning till night, the magpies chirp, and the crows caw; all should receive blows.』 Ciming (name of a person, a Chan master) then sat upright and received the Master's (referring to Chan Master Tongan Changcha) offering of incense and bowing. Ciming (name of a person, a Chan master) further asked, 『Zhaozhou (name of a person, a Chan master) said, "I have thoroughly investigated the old woman of Mount Tai (referring to the old woman who was an incarnation of Manjusri Bodhisattva) for you." Then, where is the place where he investigated the old woman?』 The Master (referring to Chan Master Tongan Changcha) was sweating profusely and could not answer. The next day, he visited again, and Ciming (name of a person, a Chan master) scolded him incessantly. The Master (referring to Chan Master Tongan Changcha) said, 『Is scolding a compassionate Dharma offering?』 Ciming (name of a person, a Chan master) said, 『Do you understand scolding?』 The Master (referring to Chan Master Tongan Changcha) had a great awakening upon hearing these words and composed a verse, saying, 『Outstanding in the Sangha is Zhaozhou (name of a person, a Chan master). The old woman's investigation was without reason. Now the four seas are as clear as a mirror; travelers should not make enemies of the road.』 He presented it to Ciming (name of a person, a Chan master), and Ciming (name of a person, a Chan master) nodded in approval. Later, he opened the Dharma at Tongan (name of a place). On the day he first accepted the invitation, Letan (name of a place) sent a monk to test him. Among the words the Master (referring to Chan Master Tongan Changcha) advocated were: 『The wisdom sea is without nature; it is because of awakening to delusion that one becomes an ordinary person. Awakening to delusion is originally empty; that is, from the ordinary mind, one sees the Buddha.』 『Just stop there, and you will think that Tongan (name of a place) has no compromise. As you wish to turn things upside down, the Southern Dipper is seven, and the Northern Dipper is eight.』 The monk returned and told Cheng (name of a person, a Chan master), and Cheng (name of a person, a Chan master) was displeased. From then on, the old friendship with Letan (name of a place) was severed. A monk asked, 『Our family has its own customs; what are these customs?』 The Master (referring to Chan Master Tongan Changcha) was silent for a long time. The monk said, 『In that case, I have disturbed you, Master.』 The Master (referring to Chan Master Tongan Changcha) said, 『A clever person.』
難得。僧禮拜。
○示眾曰。江南之地。春寒秋熱。近日已來。滴水滴凍。僧問。滴水滴凍時如何。師曰。未是衲僧分上事。曰如何是衲僧分上事。師曰。滴水滴凍。
○上堂。說妙談玄。乃太平之奸賊。行棒行喝。為亂世之英雄。英雄奸賊。棒喝玄妙。皆為長物。黃檗門下。總用不著。且道黃檗門下。尋常用個什麼。喝一喝。
○上堂。撞鐘鐘鳴。擊鼓鼓響。大眾慇勤問訊。同安端然合掌。這個是世法。那個是佛法。咄。
○上堂。有一人朝看華嚴。暮觀般若。晝夜精勤。無有暫暇。有一人不參禪。不論義。把個破席日裡睡。於是二人同到黃龍。一人有為。一人無為。安下那一個即是。良久曰。功德天。黑暗女。有智主人。二俱不受。
○上堂。道遠乎哉。觸事而真。聖遠乎哉。體之即神。乃拈拄杖曰。道之與聖。總在歸宗拄杖頭上。汝等諸人。何不識取。若也識得。十方剎土。不行而至。百千三昧。無作而成。若也未識。有寒暑兮促君壽。有鬼神兮妒君福。
○上堂。舉大珠和尚道。身口意清凈。是名佛出世。身口意不凈。是名佛滅度。也好個訊息。古人一期方便。與你諸人討個入路。既得個入路。又須得個出路。登山須到頂。入海須到底。登山不到頂。不知宇宙之寬廣。
【現代漢語翻譯】 現代漢語譯本： 難得。僧人禮拜。
○開示大眾說：江南一帶，春天寒冷，秋天炎熱。近日以來，滴水成冰。有僧人問：『滴水成冰的時候如何？』 師父說：『還不是修行人的本分事。』 僧人問：『如何才是修行人的本分事？』 師父說：『滴水成冰。』
○上堂說法。高談妙理，深論玄機，乃是太平盛世的奸賊；動輒施以棒喝，是為亂世的英雄。英雄、奸賊、棒喝、玄妙，皆是多餘之物。黃檗禪師門下，統統用不著。那麼，黃檗禪師門下，尋常都用些什麼呢？』喝！』
○上堂說法。撞鐘，鐘就鳴響；擊鼓，鼓就發聲。大眾慇勤地問候，同安禪師安然合掌。這個是世俗之法，那個是佛法？咄！
○上堂說法。有一個人早上讀誦《華嚴經》（Buddhavatamsaka Sutra），晚上研習《般若經》（Prajnaparamita Sutra），日夜精進勤勉，沒有片刻的空閑。有一個人不參禪，不研究佛理，拿著一張破席頭，整天在太陽底下睡覺。於是這二人一同來到黃龍禪師處。一人有為，一人無為，安頓哪一個才對呢？』良久』（停頓很久）說：『功德天（Lakshmi），黑暗女（Kali），有智慧的主人，兩者都不接受。』
○上堂說法。道，難道遙遠嗎？觸及萬事萬物就是真理。聖，難道遙遠嗎？體會它就是神通。』於是拿起拄杖說：『道與聖，總在這歸宗的拄杖頭上。你們這些人，為什麼不認識它呢？如果認識了它，十方剎土，不用行走就能到達；百千三昧，不用造作就能成就。如果還不認識它，有寒暑來催促你的壽命，有鬼神來嫉妒你的福報。』
○上堂說法。引用大珠和尚的話說：『身口意清凈，這叫做佛出世；身口意不清凈，這叫做佛滅度。』 這真是個好訊息。古人一時方便，為你們諸位討個入門的路徑。既然得到了入門的路徑，又必須得到個出門的路徑。登山必須到達頂峰，入海必須到達海底。登山不到頂峰，就不知道宇宙的寬廣。
【English Translation】 English version: Rare encounter. The monk prostrates.
○ Instructing the assembly, the master said: 『In the Jiangnan region, spring is cold and autumn is hot. Recently, dripping water turns to ice. A monk asked: 『What is it like when dripping water turns to ice?』 The master said: 『It is not yet the concern of a衲僧 (Na Seng, a mendicant monk).』 The monk asked: 『What is the concern of a 衲僧 (Na Seng, a mendicant monk)?』 The master said: 『Dripping water turns to ice.』
○ Ascending the hall. Speaking of wondrous principles and profound mysteries are the traitors of a peaceful era; wielding the staff and shouting are the heroes of a chaotic world. Heroes, traitors, shouts, and mysteries are all superfluous things. Under the gate of Huangbo (Huangbo Xiyun, died 850 CE), none of these are needed. Then, what does the gate of Huangbo (Huangbo Xiyun, died 850 CE) usually use?』 A shout!
○ Ascending the hall. Strike the bell, and the bell rings; beat the drum, and the drum sounds. The assembly diligently inquires, and Tong』an (Dong'an Daopi, dates unknown) serenely joins his palms. This is worldly dharma; that is Buddha dharma? Tut!
○ Ascending the hall. There is a person who reads the Avatamsaka Sutra (Buddhavatamsaka Sutra) in the morning and studies the Prajnaparamita Sutra (Prajnaparamita Sutra) in the evening, diligent and assiduous day and night, without a moment of leisure. There is a person who does not practice Chan, does not discuss doctrine, and sleeps in the sun on a torn mat all day long. Then, these two people came to Huanglong (Huanglong Huinan, 1002–1069) together. One is active, and one is inactive. Which one should be settled? After a long pause, he said: 『Lakshmi (Lakshmi), Kali (Kali), a wise master, neither is accepted.』
○ Ascending the hall. Is the Dao far away? It is true in touching all things. Is the Sage far away? Embody it and it is divine.』 Then, picking up the staff, he said: 『The Dao and the Sage are all on the head of this staff of returning to the source. Why do you all not recognize it? If you recognize it, the ten directions of lands can be reached without walking; hundreds of thousands of Samadhis can be accomplished without effort. If you do not recognize it, there are cold and heat to hasten your life, and there are ghosts and spirits to envy your blessings.』
○ Ascending the hall. Citing the words of Great Pearl (Dazhu Huihai, dates unknown), he said: 『Purity of body, speech, and mind is called the Buddha appearing in the world; impurity of body, speech, and mind is called the Buddha entering Nirvana.』 This is truly good news. The ancients used expedient means to seek an entry path for you all. Since you have obtained an entry path, you must also obtain an exit path. Climbing a mountain must reach the summit, and entering the sea must reach the bottom. Climbing a mountain without reaching the summit, one does not know the vastness of the universe.
入海不到底。不知滄溟之淺深。既知寬廣。又知淺深。一踏踏翻四大海。一摑摑倒須彌山。撒手到家人不識。鵲噪鴉鳴柏樹間。
○上堂。千般說。萬般喻。祇要教君早回去。去何處。良久云。夜來風起滿庭香。吹落桃花三五樹。
【頌】師室中常問僧曰。人人盡有生緣。上座生緣在何處。正當問答交鋒。卻復伸手曰。我手何似佛手。又問諸方參請宗師所得。卻復垂腳曰。我腳何似驢腳。三十餘年。示此三問。學者莫有契其旨。脫有酬者。師未嘗可否。叢林目之為黃龍三關。
黃龍晦堂心禪師
參云峰悅禪師。三年無所得。辭去。悅曰。必往依黃檗南禪師。師至黃檗。四年不大發明。又辭再上云峰。會悅謝世。就止石霜。因閱傳燈。至僧問多福。如何是多福一叢竹。福曰。一莖兩莖斜。曰不會。福曰。三莖四莖曲。師於此開悟。徹見二師用處。徑回黃檗。方展坐具。檗曰。子已入吾室矣。師踴躍曰。大事本來如是。和尚何得教人看話。百計搜尋。檗曰。若不教你如此究尋。到無心處。自見自肯。即吾埋沒汝也。
○上堂。愚人除境不忘心。智者忘心不除境。不知心境本如如。觸目遇緣無障礙。遂舉拂子曰。看。拂子走過西天。卻來新羅國里。知我者。謂我拖泥帶水。不知我者。贏得一
【現代漢語翻譯】 現代漢語譯本 入海不到底，不知滄溟（大海）之淺深。既知寬廣，又知淺深。一踏踏翻四大海，一摑摑倒須彌山（佛教中的聖山）。撒手到家人不識，鵲噪鴉鳴柏樹間。
○上堂。千般說，萬般喻，祇要教君早回去。去何處？良久云：夜來風起滿庭香，吹落桃花三五樹。
【頌】師室中常問僧曰：『人人盡有生緣，上座生緣在何處？』正當問答交鋒，卻復伸手曰：『我手何似佛手？』又問諸方參請宗師所得，卻復垂腳曰：『我腳何似驢腳？』三十餘年，示此三問，學者莫有契其旨。脫有酬者，師未嘗可否。叢林目之為黃龍三關。
黃龍晦堂心禪師
參云峰悅禪師，三年無所得。辭去。悅曰：『必往依黃檗南禪師。』師至黃檗，四年不大發明。又辭再上云峰。會悅謝世，就止石霜。因閱傳燈，至僧問多福：『如何是多福一叢竹？』福曰：『一莖兩莖斜。』曰：『不會。』福曰：『三莖四莖曲。』師於此開悟，徹見二師用處。徑回黃檗，方展坐具。檗曰：『子已入吾室矣。』師踴躍曰：『大事本來如是。和尚何得教人看話，百計搜尋？』檗曰：『若不教你如此究尋，到無心處，自見自肯，即吾埋沒汝也。』
○上堂。愚人除境不忘心，智者忘心不除境。不知心境本如如，觸目遇緣無障礙。遂舉拂子曰：『看，拂子走過西天，卻來新羅國里。知我者，謂我拖泥帶水；不知我者，贏得一』
【English Translation】 English version Entering the sea without reaching the bottom, one does not know the shallowness or depth of the vast ocean (Cangming). Having known its breadth, one also knows its shallowness and depth. One step overturns the four great seas, one slap knocks down Mount Sumeru (sacred mountain in Buddhism). Letting go, even family members do not recognize you; magpies chatter and crows caw among the cypress trees.
○ Ascending the hall. Speaking in a thousand ways, using ten thousand metaphors, only to teach you to return early. Return to where? After a long silence, he said: 'Last night, the wind rose, filling the courtyard with fragrance, blowing down three or five peach trees.'
[Verse] The master in his room often asked monks: 'Everyone has a cause for being born. Where is your cause for being born, venerable one?' Just as the question and answer were clashing, he then stretched out his hand and said: 'How is my hand like the Buddha's hand?' He also asked about what was gained from visiting and consulting masters in various places, and then lowered his foot and said: 'How is my foot like a donkey's foot?' For more than thirty years, he demonstrated these three questions, but no scholar understood their meaning. If someone did respond, the master never affirmed or denied it. The monastic community called them the Three Barriers of Huanglong.
Zen Master Huitang Xin of Huanglong
He studied with Zen Master Yunfeng Yue, but gained nothing for three years. He resigned. Yue said: 'You must go and rely on Zen Master Huangbo Nan.' The master arrived at Huangbo, but did not have a great enlightenment for four years. He resigned again to go to Yunfeng. He met Yue's passing away and stayed at Shishuang. While reading the Transmission of the Lamp, he came across a monk asking Duofu: 'What is a clump of Duofu bamboo?' Fu said: 'One stalk, two stalks slanted.' The monk said: 'I don't understand.' Fu said: 'Three stalks, four stalks curved.' The master was enlightened by this, thoroughly seeing the use of the two masters. He went straight back to Huangbo and spread out his sitting cloth. Bo said: 'You have already entered my room.' The master jumped up and said: 'The great matter is originally like this. Why does the abbot teach people to look at words and search in every possible way?' Bo said: 'If I didn't teach you to investigate and search like this, when you reach the state of no-mind, you would see and acknowledge it yourself, then I would have buried you.'
○ Ascending the hall. Fools eliminate the environment but do not forget the mind; wise people forget the mind but do not eliminate the environment. Not knowing that the mind and environment are originally such as they are, encountering circumstances with the eyes is without obstruction. Then he raised the whisk and said: 'Look, the whisk has walked past the Western Heaven and come to the country of Silla. Those who know me say that I am dragging mud and water; those who do not know me gain a'
場怪誕。
○上堂。大凡窮生死根源。直須明取自家一片田地。教伊去處分明。然後臨機應用。不失其宜。祇如鋒铓未兆已前。都無是個非個。瞥爾爆動。便有五行金土。相生相剋。胡來漢現。四姓雜居。各任方隅。是非鋒起。致使玄黃不辨。水乳不分。疾在膏肓。難為救療。若不當陽曉示。窮子無以知歸。欲得大用現前。便乃頓忘諸見。諸見既盡。昏霧不生。大智洞然。更非他物。珍重。
○上堂。若也單明自己。不悟目前。此人有眼無足。若悟目前。不明自己。此人有足無眼。據此二人。十二時中。常有一物蘊在胸中。物既在胸。不安之相。常在目前。既在目前。觸途成滯。作么生得平穩去。祖不言乎。執之失度。必入邪路。放之自然。體無去住。
【頌】師室中常舉拳問僧曰。喚作拳頭則觸。不喚作拳頭則背。喚作甚麼。
○上堂。夫玄道者。不可以設功得。聖智者。不可以有心知。真諦者。不可以存我會。至功者。不可以營事為。古人一期應病與藥則不可。若是丈夫漢。出則經濟天下。不出則卷而懷之。爾若一向聲和響順。我則排斥諸方。爾若示現酒肆淫坊。我則孤峰獨宿。且道甚處是黃龍為人眼。
東林常總照覺禪師
久依黃龍。密授大法決旨。出住泐潭。次遷東林
【現代漢語翻譯】 現代漢語譯本： 一場怪誕。
○上堂。大凡窮生死根源，直須明取自家一片田地，教伊去處分明，然後臨機應用，不失其宜。祇如鋒铓未兆已前，都無是個非個。瞥爾爆動，便有五行金土，相生相剋。胡來漢現，四姓雜居，各任方隅。是非鋒起，致使玄黃不辨，水乳不分。疾在膏肓，難為救療。若不當陽曉示，窮子無以知歸。欲得大用現前，便乃頓忘諸見。諸見既盡，昏霧不生，大智洞然，更非他物。珍重。
○上堂。若也單明自己，不悟目前，此人有眼無足。若悟目前，不明自己，此人有足無眼。據此二人，十二時中，常有一物蘊在胸中。物既在胸，不安之相，常在目前。既在目前，觸途成滯。作么生得平穩去。祖不言乎。執之失度，必入邪路。放之自然，體無去住。
【頌】師室中常舉拳問僧曰。喚作拳頭則觸，不喚作拳頭則背。喚作甚麼。
○上堂。夫玄道者，不可以設功得。聖智者，不可以有心知。真諦者，不可以存我會。至功者，不可以營事為。古人一期應病與藥則不可。若是丈夫漢，出則經濟天下，不出則卷而懷之。爾若一向聲和響順，我則排斥諸方。爾若示現酒肆淫坊，我則孤峰獨宿。且道甚處是黃龍為人眼。
東林常總照覺禪師
久依黃龍，密授大法決旨。出住泐潭，次遷東林。
現代漢語譯本： 一場怪誕。
○上堂。大凡要窮究生死的根源，就必須明白自己的一片心地，教它去處分明，然後隨機應變，不失去適宜。就像鋒芒還沒有顯露之前，都沒有什麼對與不對。一旦突然爆發，便有了五行金木水火土，相生相剋。胡人來了漢人出現，四種姓氏雜居，各自佔據一方。是非爭端興起，導致天地玄黃都分辨不清，水和乳也無法區分。疾病已深入膏肓，難以救治。如果不當面曉示，迷途的窮子就無法知道歸路。想要大用顯現，就要立刻忘掉各種見解。各種見解既然消失，昏暗的迷霧就不會產生，大智慧自然顯現，更不是其他什麼東西。珍重。
○上堂。如果只是明白自己，而不領悟眼前的事物，這個人就是有眼無足。如果領悟眼前的事物，而不明白自己，這個人就是有足無眼。根據這兩個人，一天十二個時辰中，常常有一件東西蘊藏在心中。東西既然在心中，不安的狀態，常常在眼前。既然在眼前，接觸到什麼都成為阻礙。怎麼才能得到平靜呢？祖師不是說過嗎？執著它就會失去尺度，必定進入邪路。放開它任其自然，本體沒有來去。
【頌】禪師在禪房中常常舉起拳頭問僧人說：『叫它拳頭就錯了，不叫它拳頭就違背了。叫它什麼？』
○上堂。玄妙的道，不可以靠人為的努力得到。聖人的智慧，不可以靠有心的思慮知道。真正的真諦，不可以靠存有『我會』的想法。最高的功用，不可以靠經營事務來完成。古人一時應病與藥是不可以的。如果是大丈夫，出仕就能治理天下，不出來就收斂起來藏在心中。你們如果一味地隨聲附和，我就要排斥各方。你們如果示現於酒館妓院，我就要獨自住在孤峰上。那麼，什麼是黃龍禪師為人的眼睛呢？
東林常總照覺禪師
長久依止黃龍禪師，秘密傳授大法要旨。出任泐潭寺住持，後來遷往東林寺。
English version: A bizarre scene.
○ Lecture: In general, to thoroughly investigate the root of birth and death, one must clearly understand one's own field of mind, teaching it to be clear about where it goes, and then apply it appropriately according to the situation, without losing its suitability. Just like before the edge of a sword has been revealed, there is no right or wrong. Once it suddenly erupts, there will be the five elements of metal, wood, water, fire, and earth, generating and overcoming each other. The barbarian comes and the Han appears, the four castes live together, each occupying a corner. Disputes arise, causing heaven and earth to be indistinguishable, and water and milk cannot be separated. The disease is deep in the marrow, difficult to cure. If it is not clearly shown in the open, the lost son will not know the way home. If you want great use to appear, then immediately forget all views. Once all views are exhausted, the dark mist will not arise, and great wisdom will naturally appear, and it is not something else. Treasure this.
○ Lecture: If you only understand yourself and do not understand what is in front of you, this person has eyes but no feet. If you understand what is in front of you but do not understand yourself, this person has feet but no eyes. According to these two people, in the twelve hours of the day, there is always something hidden in the chest. Since the thing is in the chest, the state of unease is always in front of you. Since it is in front of you, touching anything becomes an obstacle. How can you achieve peace? Did the patriarch not say? Holding onto it and losing measure, you will surely enter a wrong path. Letting it go naturally, the body has no coming or going.
【Verse】The master often raised his fist in the room and asked the monks, 'Calling it a fist is wrong, not calling it a fist is against it. What do you call it?'
○ Lecture: The profound Dao cannot be obtained by contrived effort. The wisdom of a sage cannot be known by intentional thought. True truth cannot be maintained by the idea of 'I know'. Supreme merit cannot be accomplished by managing affairs. The ancients' temporary response to illness with medicine is not permissible. If you are a great man, you can govern the world when you go out, and roll it up and keep it in your heart when you don't. If you always echo and follow, I will reject all sides. If you appear in taverns and brothels, I will live alone on a solitary peak. Then, where is the eye of Huanglong (Huanglong) Zen Master for people?
Zen Master Changzong Zhaojue of Donglin (East Forest Temple)
He relied on Huanglong (Huanglong) for a long time and was secretly taught the essential principles of the Great Dharma. He went out to reside at Letan (Letan Temple), and then moved to Donglin (East Forest Temple).
【English Translation】 A bizarre scene.
○ Lecture: In general, to thoroughly investigate the root of birth and death, one must clearly understand one's own field of mind, teaching it to be clear about where it goes, and then apply it appropriately according to the situation, without losing its suitability. Just like before the edge of a sword has been revealed, there is no right or wrong. Once it suddenly erupts, there will be the five elements of metal, wood, water, fire, and earth, generating and overcoming each other. The barbarian comes and the Han appears, the four castes live together, each occupying a corner. Disputes arise, causing heaven and earth to be indistinguishable, and water and milk cannot be separated. The disease is deep in the marrow, difficult to cure. If it is not clearly shown in the open, the lost son will not know the way home. If you want great use to appear, then immediately forget all views. Once all views are exhausted, the dark mist will not arise, and great wisdom will naturally appear, and it is not something else. Treasure this.
○ Lecture: If you only understand yourself and do not understand what is in front of you, this person has eyes but no feet. If you understand what is in front of you but do not understand yourself, this person has feet but no eyes. According to these two people, in the twelve hours of the day, there is always something hidden in the chest. Since the thing is in the chest, the state of unease is always in front of you. Since it is in front of you, touching anything becomes an obstacle. How can you achieve peace? Did the patriarch not say? Holding onto it and losing measure, you will surely enter a wrong path. Letting it go naturally, the body has no coming or going.
【Verse】The master often raised his fist in the room and asked the monks, 'Calling it a fist is wrong, not calling it a fist is against it. What do you call it?'
○ Lecture: The profound Dao cannot be obtained by contrived effort. The wisdom of a sage cannot be known by intentional thought. True truth cannot be maintained by the idea of 'I know'. Supreme merit cannot be accomplished by managing affairs. The ancients' temporary response to illness with medicine is not permissible. If you are a great man, you can govern the world when you go out, and roll it up and keep it in your heart when you don't. If you always echo and follow, I will reject all sides. If you appear in taverns and brothels, I will live alone on a solitary peak. Then, where is the eye of Huanglong (Huanglong) Zen Master for people?
Zen Master Changzong Zhaojue of Donglin (East Forest Temple)
He relied on Huanglong (Huanglong) for a long time and was secretly taught the essential principles of the Great Dharma. He went out to reside at Letan (Letan Temple), and then moved to Donglin (East Forest Temple).
。皆符讖記。上堂。乾坤大地。常演圓音。日月星辰。每談實相。翻憶先黃龍道。秋雨淋漓。連宵徹曙。點點無私。不落別處。復云。滴穿汝眼睛。浸爛汝鼻孔。東林則不然。終歸大海作波濤。擊禪床下座。
寶峰克文真凈禪師
坐夏大溈。聞僧舉僧問雲門。佛法如水中月是否。門曰。清波無透路。師乃領解。往見黃龍。不契。卻曰。我有好處。這老漢不識我。遂往香城見順和尚。順問甚處來。師曰。黃龍來。曰黃龍近日有何言句。師曰。黃龍近日州府委請黃檗長老。龍垂語曰。鐘樓上念贊。床腳下種菜。有人下得語契。便往住持。勝上座云。猛虎當路坐。龍遂令去住黃檗。順不覺云。勝首座祇下得一轉語。便得黃檗住。佛法未夢見在。師于言下大悟。方知黃龍用處。遂回見黃龍。龍問甚處來。師曰。特來禮拜和尚。龍曰。恰值老僧不在。師曰。向甚麼處去。龍曰。天臺普請。南嶽遊山。師曰。恁么則學人得自在去也。龍曰。腳下鞋甚處得來。師曰。廬山七百五十文唱來。龍曰。何曾得自在。師指鞋曰。何嘗不自在。龍駭之。
○僧問。如何是佛。師呵呵大笑。僧曰。何哂之有。師曰。笑你隨語生解。曰偶然失利。師喝曰。不得禮拜。僧便歸眾。師復笑曰。隨語生解。
○問。江西佛手驢腳
【現代漢語翻譯】 現代漢語譯本： 都與預言相符。禪師上堂說法：天地之間，時常宣揚圓滿的聲音；日月星辰，無時不在談論真實的相狀。回想起先師黃龍祖師的教誨，秋雨連綿，徹夜到天明，點點雨滴無私地灑落，沒有落在別的地方。又說：『滴穿你的眼睛，浸爛你的鼻孔。』東林寺的禪師則不然，最終歸於大海化作波濤。』說完，便敲擊禪床下座。
寶峰克文真凈禪師
在溈山坐禪修行，聽到僧人提起有僧人問雲門禪師：『佛法如同水中月亮，是這樣嗎？』雲門禪師回答：『清澈的波浪沒有透過的路徑。』克文禪師於是領悟理解。前去拜見黃龍祖師，但未能契合。禪師卻說：『我自有好處，這老和尚不識我。』於是前往香城拜見順和尚。順和尚問：『從哪裡來？』克文禪師說：『從黃龍寺來。』順和尚說：『黃龍寺近日有什麼言語？』克文禪師說：『黃龍寺近日州府委託請黃檗長老。黃龍祖師垂示說：『鐘樓上念贊，床腳下種菜。』有人能說出契合的語句，便可前去主持黃檗寺。勝上座說：『猛虎當路坐。』黃龍祖師於是讓他前去主持黃檗寺。順和尚不覺說：『勝首座只說出一句轉語，便能主持黃檗寺，他對佛法還沒有做夢呢。』克文禪師在這些話下大悟，才知道黃龍祖師的用意。於是回去拜見黃龍祖師。黃龍祖師問：『從哪裡來？』克文禪師說：『特來禮拜和尚。』黃龍祖師說：『恰好老僧不在。』克文禪師說：『去什麼地方了？』黃龍祖師說：『在天臺山幫忙，在南嶽遊山。』克文禪師說：『這樣，那麼學人就可以自在了。』黃龍祖師說：『腳下的鞋從哪裡來的？』克文禪師說：『在廬山花了七百五十文買來的。』黃龍祖師說：『何曾得到自在？』克文禪師指著鞋子說：『何嘗不自在？』黃龍祖師感到驚異。
有僧人問：『如何是佛？』禪師呵呵大笑。僧人說：『有什麼可笑的？』禪師說：『笑你隨言語而生出理解。』僧人說：『偶然失誤。』禪師喝道：『不得禮拜。』僧人便回到大眾中。禪師又笑著說：『隨言語而生出理解。』
問：『江西佛手驢腳』
【English Translation】 English version: All corresponded with prophecies. The master ascended the hall and said: 'The universe constantly proclaims the perfect sound; the sun, moon, and stars always discuss the true form. Recalling the teachings of the former master Huanglong, the autumn rain poured down, from night until dawn, each drop falling selflessly, not missing any place.' He further said, 'It will pierce your eyes and rot your nostrils.' But the Chan masters of Donglin are different; they ultimately return to the sea, transforming into waves.' Having spoken, he struck the Zen platform and descended.
Chan Master Kewen Zhenjing of Baofeng
During the summer retreat at Dayu, he heard a monk cite a question posed to Zen Master Yunmen: 'Is the Buddha-dharma like the moon in the water?' Yunmen replied, 'Clear waves have no path to penetrate.' Thereupon, Master Kewen gained insight. He went to see Huanglong (1049-1128), but they did not agree. Master Kewen then said, 'I have my own merits, but this old man does not recognize me.' So he went to Xiangcheng to see Abbot Shun. Abbot Shun asked, 'Where do you come from?' Master Kewen said, 'From Huanglong.' Abbot Shun said, 'What words has Huanglong spoken recently?' Master Kewen said, 'Recently, the prefecture commissioned Elder Huangbo at Huanglong. Huanglong instructed, saying, 'Chanting praises in the bell tower, planting vegetables at the foot of the bed. If someone can give a fitting answer, they may go and reside at Huangbo.' Senior Seat Sheng said, 'A fierce tiger sits in the road.' Huanglong then sent him to reside at Huangbo. Abbot Shun unconsciously said, 'Senior Seat Sheng only uttered a turning phrase and was able to reside at Huangbo; he hasn't even dreamed of the Buddha-dharma.' Master Kewen had a great awakening upon hearing these words and finally understood Huanglong's intention. He then returned to see Huanglong. Huanglong asked, 'Where do you come from?' Master Kewen said, 'I have come especially to pay respects to the abbot.' Huanglong said, 'It just so happens that the old monk is not here.' Master Kewen said, 'Where did he go?' Huanglong said, 'Helping out at Tiantai, touring the mountains of Nanyue.' Master Kewen said, 'In that case, this student is free to go.' Huanglong said, 'Where did you get the shoes on your feet?' Master Kewen said, 'I bought them at Lushan for 750 coins.' Huanglong said, 'How have you ever attained freedom?' Master Kewen pointed to his shoes and said, 'How have I not attained freedom?' Huanglong was astonished.
A monk asked, 'What is Buddha?' The master laughed heartily. The monk said, 'What is there to laugh at?' The master said, 'I laugh at you for giving rise to understanding based on words.' The monk said, 'An accidental mistake.' The master shouted, 'Do not bow!' The monk then returned to the assembly. The master laughed again and said, 'Giving rise to understanding based on words.'
Asked: 'Jiangxi Buddha-hand donkey-leg'
接人。和尚如何接人。師曰。鮎魚上竹竿。曰全因今日。師曰。烏龜入水。
○上堂。佛法兩字。直是難得人。有底不信自己佛事。唯憑少許古人影響。相似般若。所知境界。定相法門。動則背覺合塵。黏將去。脫不得。或學者來。如印印泥。遞相印授。不唯自誤。亦乃誤他。洞山門下。無佛法與人。祇有一口劍。凡是來者。一一斬斷。使伊性命不存。見聞俱泯。卻向父母未生前。與伊相見。見伊才向前。便為斬斷。然則剛刀雖利。不斬無罪之人。莫有無罪底么。也好與三十拄杖。
云居元祐禪師
上堂。月色和云白。松聲帶露寒。好個真訊息。憑君子細看。黃龍先師。和身放倒。還有人扶得起么。祖禰不了。殃及子孫。擊禪床下座。
○上堂。一切聲是佛聲。以拂子擊禪床曰。梵音深遠。令人樂聞。又曰。一切色是佛色。乃拈起拂子曰。今佛放光明。助發實相義。已到之者。頂戴奉行。未到之者。應如是知。應如是信。擊禪床下座。今諸方三塔。師始創也。
黃檗惟勝禪師
居講聚時。偶以扇勒窗欞有聲。忽憶教中道。十方俱擊鼓。十處一時聞。因大悟。白本講。講令參問。師徑往黃龍。后因瑞州太守委龍遴選黃檗主人。龍集眾垂語曰。鐘樓上念贊。床腳下種菜。若人道得。
【現代漢語翻譯】 現代漢語譯本： 接人。和尚如何接引人？禪師說：『泥鰍爬竹竿。』（形容不可能的事情）問：『完全是靠今天（的機緣）嗎？』禪師說：『烏龜入水。』（形容非常自然的事情）
○上堂說法。佛法這兩個字，真是難以遇到有緣人。有些人不相信自己本具的佛性，只憑借少許古人的影響，相似於般若（智慧），所知的境界，定相法門。一舉一動就背離覺悟而與塵世相合，粘著在那裡，脫離不了。或者有學人來，就像用印章在泥上蓋印，互相印證傳授。這不僅是耽誤自己，也是耽誤他人。洞山（禪師）門下，沒有佛法可以給人，只有一口劍。凡是來的人，一律斬斷，使他的性命不存，見聞都泯滅。卻在他父母未生之前，與他相見。見他稍微向前，便為他斬斷。既然如此，剛刀雖然鋒利，不斬殺無罪之人。莫非有無罪的人嗎？也好賞他三十拄杖。
云居元祐禪師（1048-1116 公元）
上堂說法。月色與雲朵一樣潔白，松濤聲帶著露水的寒意。這是個很好的真訊息，希望各位仔細看。黃龍（慧南禪師）先師，全身放倒。還有人能扶得起來嗎？祖先的問題沒有解決，會殃及子孫。說完擊打禪床，走下法座。
○上堂說法。一切聲音都是佛的聲音。用拂塵擊打禪床說：『梵音深遠，令人樂於聽聞。』又說：『一切顏色都是佛的顏色。』於是拿起拂塵說：『現在佛放出光明，幫助闡發實相的意義。』已經到達這個境界的人，要頂戴奉行。沒有到達這個境界的人，應該這樣瞭解，應該這樣相信。』說完擊打禪床，走下法座。現在各地的三塔，是禪師您開始建立的。
黃檗惟勝禪師
（禪師）在講經聚會時，偶然用扇子撥動窗欞發出聲音，忽然想起經書里說：『十方同時敲鼓，十個地方同時聽到。』因此大悟。告訴本講（經的法師），（法師）讓他參究請問。禪師直接前往黃龍（慧南禪師處）。後來因為瑞州太守委託龍（慧南禪師）挑選黃檗（寺）的主人。龍（慧南禪師）召集眾人開示說：『在鐘樓上念贊，在床腳下種菜。如果有人說得出來，
【English Translation】 English version: Receiving people. How does a monk receive people? The master said, 'A catfish climbing up a bamboo pole.' (Describing an impossible event) Asked, 'Is it entirely due to today (the opportunity)?' The master said, 'A turtle entering the water.' (Describing a very natural event)
○ Ascending the hall (to preach). The two words 'Buddha-dharma' are truly difficult to encounter someone with affinity. Some people do not believe in their own inherent Buddha-nature, relying only on a little influence from the ancients, similar to prajna (wisdom), the realm of knowledge, and fixed-form dharma gates. Every move deviates from enlightenment and merges with the dust of the world, clinging there, unable to break free. Or when a student comes, it's like stamping a seal on mud, mutually endorsing and transmitting. This not only delays oneself but also delays others. Under the Dongshan (Zen master)'s school, there is no Buddha-dharma to give to people, only a sword. Whoever comes is cut off, so that his life does not exist, and his seeing and hearing are extinguished. But before his parents were born, he meets him. Seeing him move forward slightly, he is cut off for him. Since this is the case, although the sharp knife is sharp, it does not kill innocent people. Could there be innocent people? It would be good to reward him with thirty blows of the staff.
Zen Master Yunju Yuanyou (1048-1116 AD)
Ascending the hall (to preach). The moonlight is as white as the clouds, and the sound of the pine trees carries the coldness of the dew. This is a very good true message, I hope everyone looks carefully. The former teacher Huanglong (Huinan Zen Master) fell down completely. Is there anyone who can help him up? If the problems of the ancestors are not resolved, it will affect the descendants. After speaking, he struck the Zen bed and stepped down from the seat.
○ Ascending the hall (to preach). All sounds are the sounds of the Buddha. Striking the Zen bed with a whisk, he said, 'The Brahma sound is profound and makes people happy to hear.' He also said, 'All colors are the colors of the Buddha.' Then he picked up the whisk and said, 'Now the Buddha emits light, helping to elucidate the meaning of true reality.' Those who have reached this state should uphold and practice it. Those who have not reached this state should understand and believe in this way.' After speaking, he struck the Zen bed and stepped down from the seat. Now the three pagodas in various places were first created by you, Zen master.
Zen Master Huangbo Weisheng
When (the Zen master) was at a sutra lecture gathering, he accidentally moved the window lattice with a fan, making a sound, and suddenly remembered that the sutra said, 'The ten directions strike the drum at the same time, and ten places hear it at the same time.' Therefore, he had a great enlightenment. He told the lecturer (the Dharma master of the sutra), who asked him to inquire and ask. The Zen master went directly to Huanglong (Huinan Zen Master). Later, because the prefect of Ruizhou entrusted Long (Huinan Zen Master) to select the master of Huangbo (Temple). Long (Huinan Zen Master) gathered the crowd and instructed, 'Recite praises in the bell tower, and plant vegetables at the foot of the bed. If someone can say it,
乃往住持。師出答曰。猛虎當路坐。龍大悅。遂令師往。由是諸方宗仰之。
○上堂。臨濟喝。德山棒。留與禪人作模範。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。醍醐上味。翻成毒藥。
祐聖𡨢禪師
上堂。此事如醫家驗病方。且雜毒滿腹。未易攻治。必瞑眩之藥。而後可瘳。就令徇意投之。適足狂惑。增其沉痼。求其已病。不亦左乎。法堂前草深。於心無愧。
開元琦禪師
謁翠巖真禪師。問佛法大意。真唾地曰。這一滴落在什麼處。師捫膺曰。學人今日脾疼。巖解顏。辭參積翠。歲余。盡得其道。乘閑侍翠。商確古今。適大雪。翠指曰。斯可以一致苕帚否。師曰不能。然則天霽日出。雲物解駁。豈復有哉。知有底人。於一切言句。如破竹。雖百節。當迎刃而解。詎容聲于擬議乎。一日翠遣僧逆問老和尚三關語如何。師厲聲曰。你理會久遠時事作么。翠聞益奇之。於是名著叢席。翠歿。四祖演禪師命分座。室中垂語曰。一人有口道不得。姓字為誰。後傳至東林。總禪師嘆曰。琦首座如鐵山萬仞。卒難逗他語脈。
【現代漢語翻譯】 現代漢語譯本 於是（龍）便讓他去住持。禪師出來回答說：『猛虎當路坐。』龍非常高興，於是就讓禪師去了。因此，各方都敬仰他。
○上堂。臨濟（臨濟義玄禪師）大喝一聲，德山（德山宣鑒禪師）用棒打，留給禪人作爲模範。歸宗（歸宗智常禪師）推磨，雪峰（雪峰義存禪師）拋毬，這個門庭接引上流人士。如果是黃檗（黃檗希運禪師）就不是這樣了，既沒有喝，也沒有棒，也不推磨，也不拋毬。前面是案山，背後是主山，堵塞你的眼睛，擠破你的面門。如果在這裡能夠領悟，就能得到不退轉的境地，直到未來永遠，都不向外尋求。如果不能領悟，即使是最好的醍醐，也會變成毒藥。
祐聖𡨢禪師
上堂。這件事就像醫生診斷病情開藥方一樣，而且是各種毒素充滿腹中，不容易攻克治療，必須用猛烈的藥，然後才可以痊癒。即使順著他的意思投藥，也只會使他狂亂迷惑，增加他的沉疴。想要治好他的病，不是適得其反嗎？法堂前草深，我內心無愧。
開元琦禪師
拜見翠巖真禪師（翠巖真禪師），問佛法大意。翠巖（翠巖真禪師）向地上吐唾沫說：『這一滴落在什麼地方？』禪師摸著胸口說：『學人今天脾疼。』翠巖（翠巖真禪師）露出笑容。辭別后參訪積翠寺一年多，完全領悟了其中的道理。空閑時侍奉翠巖（翠巖真禪師），商討古今。適逢大雪，翠巖（翠巖真禪師）指著雪說：『這可以用來一致苕帚嗎？』禪師說不能。『既然如此，那麼天晴日出，雲霧消散，難道還有嗎？』真正懂得的人，對於一切言語，就像劈竹子一樣，即使有一百個竹節，也應該迎刃而解，哪裡容得下猶豫呢？有一天，翠巖（翠巖真禪師）派僧人反過來問老和尚三關語如何。禪師厲聲說：『你理會久遠時事做什麼？』翠巖（翠巖真禪師）聽了更加覺得他奇特。於是名聲傳遍叢林。翠巖（翠巖真禪師）去世后，四祖演禪師命令他分座說法。在禪房中垂語說：『一人有口道不得，姓字為誰？』後來傳到東林寺，總禪師感嘆說：『琦首座就像萬仞鐵山，最終難以觸及他的語脈。』
【English Translation】 English version Then (the dragon) let him reside as abbot. The Chan master came out and answered, 'A fierce tiger sits in the road.' The dragon was very pleased and then let the Chan master go. Therefore, all directions admired him.
○ Ascending the Dharma Hall. Linji (Linji Yixuan Chan Master) shouted, and Deshan (Deshan Xuanjian Chan Master) used the staff, leaving it to Chan practitioners as a model. Guizong (Guizong Zhichang Chan Master) ground, and Xuefeng (Xuefeng Yicun Chan Master) threw the ball, this gate receives the upper class. If it were Huangbo (Huangbo Xiyun Chan Master), it would not be like this, there is neither shout nor staff, neither grinding nor throwing the ball. In front is the desk mountain, behind is the main mountain, blocking your eyes, crushing your face. If you can understand here, you can obtain the state of non-retrogression, until the future forever, without seeking externally. If you cannot understand, even the best ghee will turn into poison.
Chan Master Yousheng 𡨢
Ascending the Dharma Hall. This matter is like a doctor diagnosing an illness and prescribing a prescription, and it is full of various toxins in the abdomen, which is not easy to overcome and treat. It must be treated with strong medicine, and then it can be cured. Even if you give medicine according to his wishes, it will only make him crazy and confused, increasing his chronic illness. Wanting to cure his illness, isn't it counterproductive? The grass in front of the Dharma Hall is deep, and I have no guilt in my heart.
Chan Master Kaiyuan Qi
Visiting Chan Master Cuiyan Zhen (Chan Master Cuiyan Zhen), asked the great meaning of the Buddha-dharma. Cuiyan (Chan Master Cuiyan Zhen) spat on the ground and said, 'Where did this drop fall?' The Chan master touched his chest and said, 'This student has a spleen ache today.' Cuiyan (Chan Master Cuiyan Zhen) smiled. After bidding farewell, he visited Jicui Temple for more than a year and fully understood the principles. In his spare time, he served Cuiyan (Chan Master Cuiyan Zhen), discussing ancient and modern times. It happened to be snowing heavily, and Cuiyan (Chan Master Cuiyan Zhen) pointed to the snow and said, 'Can this be used to make a broom?' The Chan master said no. 'If so, then when the sky clears and the sun comes out, and the clouds dissipate, is there still anything?' Those who truly understand, for all words, are like splitting bamboo, even if there are a hundred sections, they should be solved easily, how can there be room for hesitation? One day, Cuiyan (Chan Master Cuiyan Zhen) sent a monk to ask the old monk how the three barriers were. The Chan master sternly said, 'What are you doing understanding things from a long time ago?' Cuiyan (Chan Master Cuiyan Zhen) was even more surprised when he heard it. Therefore, his reputation spread throughout the monastery. After Cuiyan (Chan Master Cuiyan Zhen) passed away, Chan Master Sizu Yan ordered him to share the seat and preach the Dharma. In the meditation room, he said, 'One person has a mouth but cannot speak, what is his name?' Later, it was passed to Donglin Temple, and Chan Master Zong sighed and said, 'Chief Qi is like a ten-thousand-ren iron mountain, and it is ultimately difficult to touch his linguistic veins.'
仰山偉禪師
挈囊遊方。至南禪師法席。六遷星序。一日扣請。尋被喝出。足擬跨門。頓省玄旨。出世仰山。道風大著。
○上堂。大眾會么。古今事掩不得。日用事藏不得。既藏掩不得。則日用現前。且問諸人。現前事作么生。參。
○上堂。道不在聲色。而不離聲色。凡一語一默。一動一靜。隱顯縱橫。無非佛事。日用現前。古今凝然。理何差互。
福嚴慈感禪師
上堂。古佛心。祇如今。若不會。苦沉吟秋雨微微。秋風颯颯。乍此乍彼。若為酬答。沙岸蘆華。青黃交雜。禪者何依。良久曰。劄。
云蓋智禪師
聞法昌遇禪師。韜藏西山。即之。昌問曰。汝何所來。師曰。大寧。又問三門夜來倒。汝知么。師愕然曰不知。昌曰。吳中石佛。大有人不曾得見。師惘然。即展拜。昌使謁翠巖真禪師。雖久之無省。且不捨寸陰。及謁黃龍于積翠。始盡所疑。後首眾石霜。遂開法道吾。徙云蓋。
○上堂。昨日高山看釣魚。步行騎馬失卻驢。有人拾得駱駝去。重賞千金一也無。若向這裡薦得。不著還草鞋錢。
○示眾。不離當處常湛然。覓即知君不可見。雖然先聖恁么道。且作個模子搭卻。若也出不得。祇抱得古人底。若也出得。方有少分相應。云蓋則不然
【現代漢語翻譯】 現代漢語譯本 仰山偉禪師 帶著行囊四處遊歷，到達南禪師的道場。在那裡待了六年。一天，他前去請教，隨即被喝斥出來。正要跨出門檻時，突然領悟了玄妙的旨意。後來在仰山開山弘法，道風非常盛行。
○上堂說法時說：大家明白嗎？過去和現在的事是掩蓋不住的，日常應用的事是隱藏不住的。既然無法隱藏掩蓋，那麼日常應用就呈現在眼前。那麼請問各位，眼前的事該如何參悟？參！
○上堂說法時說：道不在於聲色，但也不離開聲色。凡是一言一默，一動一靜，或隱或顯，縱橫交錯，無一不是佛事。日常應用就在眼前，古往今來凝結如一，道理有什麼差別呢？
福嚴慈感禪師
上堂說法時說：古佛的心，就在當下。如果不能領會，就只能痛苦地沉吟。秋雨微微，秋風颯颯，忽此忽彼，要如何應對？沙岸上的蘆葦花，青黃交雜，禪者該依憑什麼？良久后說：劄（zhā，語氣詞，無實義）。
云蓋智禪師
聽說法昌遇禪師隱居韜**山，便前去拜訪。法昌問：『你從哪裡來？』智禪師說：『大寧。』又問：『三門昨晚倒塌了，你知道嗎？』智禪師愕然說不知道。法昌說：『吳中的石佛，很多人都沒能得見。』智禪師茫然，隨即行禮拜見。法昌讓他去拜見翠巖真禪師，雖然很久都沒有領悟，但他也不放棄任何時間。後來在黃龍積翠寺拜見黃龍禪師，才徹底解開了疑惑。之後在石霜主持僧眾，於是開創了道吾的法脈，後來遷到云蓋。
○上堂說法時說：昨天在高山上看人釣魚，步行騎馬卻把驢子丟了。有人撿走了駱駝，重賞千金也沒有一個。如果能在這裡領會，就不用還買草鞋的錢。
○開示大眾說：不離開當下之處，常保湛然清凈。想要尋找，就知道你不可見。雖然先聖這麼說，姑且做一個模子把它推翻。如果跳脫不出來，就只能抱著古人的東西。如果跳脫得出來，才稍微有些相應。云蓋的說法卻不是這樣。
【English Translation】 English version Zen Master Yangshan Wei Carrying his bag, he traveled around. He arrived at the Dharma seat of Zen Master Nan. He stayed there for six years. One day, he went to ask for instruction and was immediately shouted out. As he was about to step out the door, he suddenly realized the profound meaning. Later, he established himself at Yangshan and propagated the Dharma, and his influence became very great.
○In an Dharma talk, he said: Do you all understand? The affairs of the past and present cannot be concealed. The affairs of daily use cannot be hidden. Since they cannot be hidden or concealed, then daily use is present before you. So, I ask you all, how do you contemplate the present affairs? Meditate!
○In an Dharma talk, he said: The Dao is not in sound and form, but it does not depart from sound and form. Every word and silence, every movement and stillness, whether hidden or manifest, vertical or horizontal, is nothing but Buddha's work. Daily use is right before you, the past and present are solidified as one. What difference is there in principle?
Zen Master Fuyan Cigan
In an Dharma talk, he said: The mind of the ancient Buddha is right now. If you don't understand, you can only painfully moan. Autumn rain is gentle, autumn wind is rustling, sometimes this, sometimes that, how to respond? Reed flowers on the sandy shore, green and yellow intermingled, what should the Zen practitioner rely on? After a long silence, he said: 'Zha' (an interjection with no real meaning).
Zen Master Yungai Zhi
Hearing that Zen Master Fachang Yu was living in seclusion on Tao** Mountain, he went to visit him. Fachang asked, 'Where do you come from?' Zhi Zen Master said, 'Daning.' He then asked, 'The three gates collapsed last night, do you know?' Zhi Zen Master was stunned and said he didn't know. Fachang said, 'The stone Buddha in Wu, many people have not been able to see.' Zhi Zen Master was bewildered and immediately bowed in reverence. Fachang sent him to visit Zen Master Cuiyan Zhen. Although he did not attain enlightenment for a long time, he did not give up any time. Later, he visited Huanglong at Jicui Temple and finally resolved all his doubts. Afterwards, he led the monastic community at Shishuang Temple, and then founded the Dharma lineage of Daowu, later moving to Yungai.
○In an Dharma talk, he said: Yesterday I watched fishing on the high mountain, walking and riding a horse but lost the donkey. Someone picked up a camel and offered a thousand gold pieces, but there wasn't even one. If you can understand here, you don't have to pay for the straw sandals.
○Instructing the assembly, he said: Without leaving the present place, always remain clear and still. If you seek, you will know that you cannot be seen. Although the ancient sages said so, let's make a mold and overturn it. If you can't get out of it, you can only hold onto the things of the ancients. If you can get out of it, then there is a little bit of correspondence. Yungai's teaching is not like that.
。騎駿馬。繞須彌。過山尋蟻跡。能有幾人知。
報本元禪師
上堂。僧問諸佛所說法。種種皆方便。是否。師曰是。曰為甚麼諸法寂滅相。不可以言宣。師曰。且莫錯會。僧以坐具一畫。師喝曰。諸法寂滅相。不可以言宣。今之學者。方見道不可以言宣。便擬絕慮忘緣。杜塞視聽。如斯見解。未有自在分。諸人還會寂滅相么。出門不見一纖毫。滿目白雲與青嶂。
隆慶慶閑禪師
謁黃龍于黃檗。龍問甚處來。師曰百丈。曰幾時離彼。師曰。正月十三。龍曰。腳跟好痛與三十棒。師曰。非但三十棒。龍喝曰。許多時行腳。無點氣息。師曰。百千諸佛。亦乃如是。曰汝與么來。何曾有纖毫到諸佛境界。師曰。諸佛未必到慶閑境界。龍問。如何是汝生緣處。師曰。早晨吃白粥。如今又覺饑。問我手何似佛手。師曰。月下弄琵琶。問我腳何似驢腳。師曰。鷺鷥立雪非同色。龍嗟咨而視曰。汝剃除須𩬊。當爲何事。師曰祇要無事。曰與么則數聲清磬是非外。一個閑人天地間也。師曰。是何言歟。曰靈利衲子。師曰。也不消得。龍曰。此間有辯上座者。汝著精彩。師曰。他有甚長處。曰他拊汝背一下。又如何。師曰。作甚麼。曰他展兩手。師曰。甚處學這虛頭來。龍大笑。師卻展兩手。龍喝之。
【現代漢語翻譯】 現代漢語譯本： 騎著駿馬，繞著須彌山（Sumeru，佛教宇宙觀中的中心山），穿過山巒尋找螞蟻的軌跡，能有幾個人真正明白其中的道理？
報本元禪師
禪師上堂說法。有僧人問道：『諸佛所說的法，種種都是方便之說，是這樣嗎？』禪師回答：『是這樣。』僧人又問：『為什麼說諸法的寂滅之相，是無法用言語表達的呢？』禪師說：『暫且不要錯誤理解。』僧人隨即用坐具在地上畫了一下。禪師呵斥道：『諸法的寂滅之相，是無法用言語表達的。』現在的學佛之人，剛剛明白『道』是無法用言語表達的，便打算斷絕思慮，忘卻因緣，封閉視聽。這樣的見解，還沒有獲得真正的自在。』各位是否領會寂滅之相呢？出門看不見一絲一毫的塵埃，滿眼都是白雲和青翠的山峰。
隆慶慶閑禪師（隆慶年間）
慶閑禪師在黃檗山拜見黃龍禪師。黃龍禪師問：『從哪裡來？』慶閑禪師回答：『百丈山。』黃龍禪師問：『什麼時候離開那裡的？』慶閑禪師回答：『正月十三。』黃龍禪師說：『腳跟一定很痛吧，該打三十棒。』慶閑禪師說：『不僅僅是三十棒。』黃龍禪師呵斥道：『修行了這麼久，一點氣息都沒有。』慶閑禪師說：『即使是成千上萬的諸佛，也是如此。』黃龍禪師問：『你這樣過來，何曾有一絲一毫到達諸佛的境界？』慶閑禪師說：『諸佛未必到達慶閑的境界。』黃龍禪師問：『什麼是你的生緣之處？』慶閑禪師回答：『早晨吃了白粥，現在又覺得餓了。』黃龍禪師問：『我的手像什麼佛手？』慶閑禪師回答：『月下彈琵琶。』黃龍禪師問：『我的腳像什麼驢腳？』慶閑禪師回答：『白鷺站在雪地裡，顏色不一樣。』黃龍禪師嘆息著看著慶閑禪師說：『你剃除鬚髮，是爲了什麼事？』慶閑禪師回答：『只想無事。』黃龍禪師說：『這樣說來，幾聲清脆的磬聲在是非之外，一個閑人在天地之間。』慶閑禪師說：『這是什麼話？』黃龍禪師說：『真是個靈巧的衲子。』慶閑禪師說：『也不需要這樣說。』黃龍禪師說：『這裡有個很能辯論的上座，你要小心應對。』慶閑禪師說：『他有什麼長處？』黃龍禪師說：『他拍你一下背，你又如何應對？』慶閑禪師說：『做什麼？』黃龍禪師說：『他展開雙手。』慶閑禪師說：『從哪裡學來這些虛假的把戲？』黃龍禪師大笑。慶閑禪師也展開雙手。黃龍禪師呵斥了他。
【English Translation】 English version: Riding a fine horse, circling Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology), traversing mountains to seek the traces of ants, how many people truly understand the meaning within?
Zen Master Baoben Yuan
The Zen master ascended the platform to give a Dharma talk. A monk asked: 'The Dharma spoken by all Buddhas, are all kinds of expedient means, is that so?' The Zen master replied: 'It is so.' The monk then asked: 'Why is it said that the characteristic of the quiescence of all dharmas cannot be expressed in words?' The Zen master said: 'Do not misunderstand for the time being.' The monk then drew a line on the ground with his sitting cloth. The Zen master rebuked: 'The characteristic of the quiescence of all dharmas cannot be expressed in words.' Contemporary Buddhist learners, having just understood that the 'Tao' cannot be expressed in words, then intend to sever thoughts, forget causes and conditions, and close off sight and hearing. Such understanding has not yet attained true freedom.' Do you all understand the characteristic of quiescence? Upon going out, not a single speck of dust is seen, the eyes are filled with white clouds and green peaks.
Zen Master Qingxian of Longqing (Longqing era)
Zen Master Qingxian visited Zen Master Huanglong at Huangbo Mountain. Zen Master Huanglong asked: 'Where do you come from?' Zen Master Qingxian replied: 'Baizhang Mountain.' Zen Master Huanglong asked: 'When did you leave there?' Zen Master Qingxian replied: 'The thirteenth day of the first month.' Zen Master Huanglong said: 'Your heels must be very sore, you deserve thirty blows.' Zen Master Qingxian said: 'Not just thirty blows.' Zen Master Huanglong rebuked: 'Having practiced for so long, you have not a bit of vigor.' Zen Master Qingxian said: 'Even tens of thousands of Buddhas are like this.' Zen Master Huanglong asked: 'Coming here like this, have you ever reached the realm of the Buddhas in the slightest?' Zen Master Qingxian said: 'The Buddhas may not have reached Qingxian's realm.' Zen Master Huanglong asked: 'What is the place of your birth affinity?' Zen Master Qingxian replied: 'I ate white porridge in the morning, and now I feel hungry again.' Zen Master Huanglong asked: 'What does my hand resemble to a Buddha's hand?' Zen Master Qingxian replied: 'Playing the pipa under the moon.' Zen Master Huanglong asked: 'What does my foot resemble to a donkey's foot?' Zen Master Qingxian replied: 'A white heron standing in the snow is not the same color.' Zen Master Huanglong sighed and looked at Zen Master Qingxian, saying: 'What is the purpose of you shaving your beard and hair?' Zen Master Qingxian replied: 'I only want to be free from affairs.' Zen Master Huanglong said: 'In that case, a few clear sounds of the chime are outside of right and wrong, a free person is between heaven and earth.' Zen Master Qingxian said: 'What are you saying?' Zen Master Huanglong said: 'Truly a clever monk.' Zen Master Qingxian said: 'There is no need to say that.' Zen Master Huanglong said: 'There is an eloquent senior monk here, you must be careful to deal with him.' Zen Master Qingxian said: 'What are his strengths?' Zen Master Huanglong said: 'What if he pats you on the back?' Zen Master Qingxian said: 'What for?' Zen Master Huanglong said: 'He spreads out both hands.' Zen Master Qingxian said: 'Where did you learn these false tricks?' Zen Master Huanglong laughed loudly. Zen Master Qingxian also spread out both hands. Zen Master Huanglong rebuked him.
三祖宗禪師
上堂。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。
泐潭英禪師
因謁華嚴十明論。乃證宗要。即詣黃檗南禪師席。檗與語達旦。曰荷擔大法。盡在爾躬厚自愛。所至議論奪席。晚游西山。與勝首座棲雙嶺。后開法石門。久之遷泐潭。
○上堂。顧視大眾曰。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。良久曰。一句不遑無著問。迄今猶作野盤僧。師因知事紛爭。止之不可。乃謂眾曰。領眾不肅。正坐無德。吾有愧黃龍。敘行腳始末曰。吾滅后火化。以骨石藏普同塔。明生死不離清眾也。言卒而逝。
保寧圓璣禪師
上堂。廣尋文義。鏡里求形。息念觀空。水中捉月。單傳心印。特地多端。德山臨濟。枉用工夫。石鞏子湖。翻成特地。若是保寧。總不恁么。但是隨緣飲啄。一切尋常。深遁白雲。甘為無學之者。敢問諸人。保寧畢竟將何報答四恩三有。良久曰。愁人莫向愁人說。說與愁人愁殺人。
云峰道圓禪師
依積翠日。宴坐下板。時二僧論野狐話。一云不昧因果。也未脫得野狐身。一云不落因果。又何曾墮野狐來。師聞之悚然。因詣積翠庵渡澗猛省。述
【現代漢語翻譯】 現代漢語譯本 三祖宗禪師
上堂：明晃晃，活潑潑，十方世界一毫末。拋向面前，知不知道？不要在意根上拈掇。拍一拍。
泐潭英禪師
因為研習《華嚴十明論》而證悟宗要。隨即前往黃檗南禪師處。黃檗禪師與他徹夜長談，說：『荷擔大法，全在你身上，好好自愛。』他所到之處，議論都能壓倒眾人。晚年遊歷西山，與勝首座一同隱居雙嶺。後來在石門開法。很久之後遷往泐潭。
上堂：環顧大眾說：『石門險峻，鐵關牢固，舉目望去，重重疊疊萬仞高。無角鐵牛沖得破，毗盧海內作波濤。』那麼，不涉及波濤的一句該怎麼說？良久說：『一句不遑無著問，迄今猶作野盤僧。』禪師因為知事僧之間發生紛爭，制止不了，於是對大家說：『帶領大眾不嚴肅，正是因為我沒有德行。我愧對黃龍。』敘述自己行腳的始末，說：『我死後火化，用骨灰建塔。表明生死不離清眾。』說完就去世了。
保寧圓璣禪師
上堂：廣泛地尋求解說文句的意義，就像在鏡子里尋找形體；停止念頭來觀空，就像在水中撈月。單單傳授心印，特別地多此一舉。德山、臨濟（均為禪宗大師），白白浪費工夫。石鞏、子湖（均為禪宗大師），反而弄巧成拙。如果是保寧，總不這樣。只是隨順因緣，飲食起居一切如常。深深地隱遁在白雲之中，甘願做一個沒有學問的人。請問各位，保寧究竟用什麼來報答四恩三有？良久說：『愁人莫向愁人說，說與愁人愁殺人。』
云峰道圓禪師
依靠積翠禪師，在禪堂下板宴坐。當時有兩個僧人議論野狐禪的故事。一個說：『不昧因果，也未能脫離野狐之身。』一個說：『不落因果，又何曾墮入野狐身？』禪師聽了悚然一驚，於是前往積翠庵，渡過溪澗，猛然醒悟，寫道
【English Translation】 English version Zen Master Sanzong
Ascending the hall: Bright and shining, lively and vibrant, the ten directions of the world are but a hair's breadth. Thrown before your face, do you know it or not? Do not pick it up on the root of intention. Clap once.
Zen Master Letan Ying
Because of studying the 'Ten Clarifications of the Avatamsaka Sutra', he realized the essentials of the sect. Immediately he went to Zen Master Huangbo Nan's seat. Huangbo spoke with him until dawn, saying, 'Bearing the great Dharma, it all rests on your shoulders, cherish yourself well.' Wherever he went, his arguments overwhelmed the crowd. In his later years, he traveled to West Mountain and lived in Shuangling with Chief Seat Sheng. Later he opened the Dharma at Shimen. After a long time, he moved to Letan.
Ascending the hall: Looking around at the assembly, he said, 'The Stone Gate is precipitous, the Iron Gate is strong, raising your eyes, layer upon layer, ten thousand ren high. The hornless iron ox can break through it, making waves within the Vaircoana 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 dared to ask, still acting like a wild fox monk to this day.' The Zen master, because of disputes among the stewards, could not stop them, so he said to everyone, 'Leading the assembly without solemnity is precisely because I have no virtue. I am ashamed of Huanglong.' He narrated the beginning and end of his pilgrimage, saying, 'After I die, cremate me and build a stupa with my bones. Showing that life and death are inseparable from the pure assembly.' After speaking, he passed away.
Zen Master Baoning Yuanji
Ascending the hall: Widely seeking the meaning of words and phrases is like seeking a form in a mirror; stopping thoughts to contemplate emptiness is like trying to catch the moon in water. Simply transmitting the mind-seal is especially superfluous. Deshan and Linji (both Zen masters) wasted their efforts in vain. Shigon and Zihu (both Zen masters) turned it into a special case. If it were Baoning, it would not be like this at all. Just follow the circumstances, eating and drinking everything as usual. Deeply hidden in the white clouds, willing to be an unlearned person. May I ask everyone, what will Baoning ultimately use to repay the four kindnesses and the three existences? After a long silence, he said, 'A sorrowful person should not speak to a sorrowful person, speaking to a sorrowful person will kill the sorrowful person with sorrow.'
Zen Master Yunfeng Daoyuan
Relying on Zen Master Jicui, he sat in meditation under the board in the Zen hall. At that time, two monks were discussing the story of the wild fox Zen. One said, 'Not being ignorant of cause and effect, one has not yet escaped the body of a wild fox.' One said, 'Not falling into cause and effect, how could one have fallen into the body of a wild fox?' The Zen master was startled upon hearing this, so he went to Jicui Hermitage, crossed the stream, and suddenly awakened, writing
偈曰。不落不昧。僧俗本無忌諱丈夫氣宇如王。爭受囊藏被蓋。一條楖栗任縱橫。野狐跳入金貓隊。翠見為助喜。
四祖洪演禪師
僧問。如何是心相。師曰。山河大地。曰如何是心體。師曰。汝喚甚麼作山河大地。
清隱潛庵源禪師
上堂。先師初事棲賢湜。泐潭澄。歷二十年。宗門奇奧。經論玄要。莫不貫穿。及因云峰指見慈明。則一字無用。遂設三關語以驗學者。而學者如葉公𦘕龍。龍現即怖。
廉泉曇秀禪師
僧問。如何是學人轉身處。師曰。掃地澆花。曰如何是學人親切處。師曰。高枕枕頭。曰總不恁么時如何。師曰。鶯啼嶺上。花發巖前。
靈鷲慧覺禪師
上堂。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。九夏雪華飛。三冬汗如雨。
積翠永庵主
示眾。山僧住庵來。無禪可說。無法可傳。亦無差珍異寶。祇收得續火柴頭一個。留與後人。令他煙𦦨不絕。火光長明。遂擲下拂子。時有僧就地拈起吹一吹。師便喝曰。誰知續火柴頭。從這漢邊煙消火滅去
【現代漢語翻譯】 現代漢語譯本： 偈語說：不落入有，不落入無明。僧人與俗人原本就沒有什麼忌諱，大丈夫的氣概應當像王者一樣，怎能容忍被囊袋和被子所束縛？一條手杖可以任意縱橫，野狐也敢跳入金貓的隊伍中。翠鳥看見了，也為之高興。
四祖洪演禪師
有僧人問：什麼是心相？禪師說：山河大地。僧人問：什麼是心體？禪師說：你叫什麼做山河大地？
清隱潛庵源禪師
上堂說法：先師最初跟隨棲賢湜（人名），泐潭澄（人名）學習，經歷了二十年。對於宗門的奇妙之處，經論的玄妙要義，沒有不貫穿通曉的。等到因為云峰（山名）的指點而見到慈明（人名）后，就覺得以前所學一字無用。於是設立三關語來檢驗學人，而學人卻像葉公畫龍一樣，龍一出現就害怕。
廉泉曇秀禪師
有僧人問：什麼是學人轉身的地方？禪師說：掃地澆花。僧人問：什麼是學人最親切的地方？禪師說：高枕枕頭。僧人問：如果完全不是這樣的時候，又該如何？禪師說：黃鶯在山嶺上啼叫，花朵在巖石前綻放。
靈鷲慧覺禪師
上堂說法：各位，百千種三昧（佛教術語，正定的意思），無量妙義，都在各位的腳下。各自請自家去體會。明白嗎？體會或者不體會，認清回家的路。以智慧為橋樑，以柔和作為依靠。居安思危，在快樂的時候要知道痛苦。你們沒看見龐居士（人名）嗎？把黃金拋棄得像糞土一樣。父子團圓，共同談論無生之理。無生之理，仍然要記住，盛夏六月下雪，嚴冬臘月卻汗流浹背。
積翠永庵主
開示大眾：山僧我住持庵堂以來，沒有什麼禪可以講，沒有什麼法可以傳。也沒有什麼奇珍異寶。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。於是扔下拂塵。當時有個僧人就地撿起柴頭吹一吹，禪師便喝道：誰知道續火的柴頭，從這人這裡煙消火滅了？
English version: A verse says: Not falling into existence, not falling into ignorance. There are originally no taboos between monks and laypeople. A great man's spirit should be like a king's; how can he tolerate being bound by bags and blankets? A single staff can go in any direction, and even a wild fox dares to jump into a golden cat's team. The kingfisher sees it and is happy for it.
Chan Master Hongyan of the Fourth Ancestor
A monk asked: What is the appearance of the mind? The Master said: Mountains, rivers, and the great earth. The monk asked: What is the substance of the mind? The Master said: What do you call mountains, rivers, and the great earth?
Chan Master Qingyin Qian'an Yuan
Ascending the hall to preach: The former teacher initially followed Qixian Shi (person's name), Letan Cheng (person's name), and spent twenty years. He thoroughly understood the wonders of the Zen school and the profound essentials of the scriptures. When, due to the guidance of Yunfeng (mountain name), he saw Ciming (person's name), he felt that everything he had learned before was useless. Therefore, he set up three critical phrases to test students, but the students were like Lord Ye drawing a dragon; they were afraid as soon as the dragon appeared.
Chan Master Lianquan Tanxiu
A monk asked: What is the place where a student turns around? The Master said: Sweeping the floor and watering the flowers. The monk asked: What is the most intimate place for a student? The Master said: Sleeping soundly on a pillow. The monk asked: What if it's not like that at all? The Master said: The oriole sings on the ridge, and the flowers bloom in front of the rocks.
Chan Master Lingjiu Huijue
Ascending the hall to preach: Everyone, hundreds of thousands of samadhis (Buddhist term, meaning right concentration), immeasurable wonderful meanings, are all under your feet. Please each of you experience it for yourselves. Do you understand? Whether you experience it or not, recognize the way home. Use wisdom as a bridge, and gentleness as a reliance. Be mindful of danger in times of peace, and know suffering in times of joy. Haven't you seen Layman Pang (person's name)? He discarded gold like dirt. Father and son reunited, talking about the principle of non-birth together. The principle of non-birth, still remember, snow flies in the summer, and sweat pours in the winter.
Abbot Yong'an of Jicui
Instructing the assembly: Since I, the mountain monk, have been in charge of this hermitage, there is no Zen to speak of, no Dharma to transmit. There are also no rare treasures. I have only collected a fire-continuing firewood head, 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 up the firewood head on the ground and blew on it. The Master then shouted: Who knows that the fire-continuing firewood head has disappeared from this man's side?
【English Translation】 A verse says: 'Not falling, not obscured.' Monks and laity originally have no taboos. A true man's spirit should be like a king's. How can he bear to be confined by bags and blankets? A single staff allows free rein. Even a wild fox jumps into the golden cat's team. The kingfisher sees it and rejoices.
Chan Master Hongyan of the Fourth Ancestor
A monk asked: 'What is the mind's appearance?' The Master said: 'Mountains, rivers, and the great earth.' The monk asked: 'What is the mind's essence?' The Master said: 'What do you call mountains, rivers, and the great earth?'
Chan Master Qingyin Qian'an Yuan
Ascending the hall: 'The former teacher first served under Qixian Shi (person's name) and Letan Cheng (person's name), spending twenty years. He penetrated the wonders of the Zen school and the profound essentials of the scriptures. When, through Yunfeng's (mountain name) pointing, he saw Ciming (person's name), he realized that a single word was useless. Thus, he set up three critical phrases to test students, but the students were like Lord Ye painting a dragon; they were terrified when the dragon appeared.'
Chan Master Lianquan Tanxiu
A monk asked: 'What is the student's turning point?' The Master said: 'Sweeping the floor and watering the flowers.' The monk asked: 'What is the student's most intimate place?' The Master said: 'Sleeping soundly on a pillow.' The monk asked: 'What if it's not like that at all?' The Master said: 'The oriole sings on the ridge, and the flowers bloom in front of the rocks.'
Chan Master Lingjiu Huijue
Ascending the hall: 'Everyone, hundreds of thousands of samadhis (Buddhist term, meaning concentration), countless wonderful meanings, are all under your feet. Please each of you turn them over and take them for yourselves. Do you understand? Whether you turn them over or not, recognize the way home. Wisdom is the bridge, gentleness is the reliance. Dwell in peace, then consider danger; in joy, know suffering. Don't you see Layman Pang (person's name)? He threw away gold like dirt. Father and son reunited, together speaking of the un-born word. The un-born word, still remember, snow flies in the ninth month, sweat pours in the third month.'
Abbot Yong'an of Jicui
Instructing the assembly: 'Since this mountain monk has resided in this hermitage, there is no Zen to speak of, no Dharma to transmit. Nor are there any rare treasures. I have only collected a fire-continuing firewood head, leaving it to later 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 up the firewood head from the ground and blew on it. The Master then shouted: 'Who knew that the fire-continuing firewood head would be extinguished from this man's side?'
。乃拂袖歸庵。僧吐舌而去。
歸宗芝庵主
依黃龍。遂領深旨。有偈曰。未到應須到。到了令人笑。眉毛本無用。無渠底波俏。未幾。龍引退。芝陸沉于眾。一日普請罷。書偈曰。茶芽蔍蔌初離焙。筍角狼忙又吐泥。山舍一年春事辦。得閑誰管板頭低。由是衲子親之。師不懌。結庵絕頂作偈曰。千峰頂上一間屋。老僧半間云半間。昨夜云隨風雨去。到頭不似老僧閑。
黃龍死心悟新禪師
謁晦堂。堂豎拳問曰。喚作拳頭則觸。不喚作拳頭則背。汝喚作甚麼。師罔措。經二年。方領解。然尚談辯。無所抵捂。堂患之。偶與語。至其銳。堂遽曰。住住。說食豈能飽人。師窘。乃曰。某到此。弓折箭盡。望和尚慈悲。指個安樂處。堂曰。一塵飛而翳天。一芥墮而覆地。安樂處。政忌上座許多骨董。直須死卻無量劫來全心乃可耳。師趨出。一日聞知事捶行者。而迅雷忽震。即大悟。趨見晦堂。忘納其屨。即自譽曰。天下人總是參得底禪。某是悟得底。堂笑曰。選佛得甲科。何可當也。因號死心叟。
○僧問。如何是黃龍接人句。師曰。開口要罵人。曰罵底是接人句。驗人一句。又作么生。師曰。但識取罵人。
○上堂。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
【現代漢語翻譯】 於是他拂袖回到庵中，那個和尚吐了吐舌頭就走了。
歸宗芝庵主（歸宗寺的芝庵禪師）
他依止黃龍寺，最終領悟了深刻的禪宗旨意。他寫了一首偈語：『未到應須到，到了令人笑。眉毛本無用，無渠底波俏。』（沒到的時候必須到達，到達了反而令人發笑。眉毛本來沒有用處，沒有它反而更俏麗。）不久，黃龍禪師退隱，芝庵禪師隱沒在眾人之中。一天普請（集體勞作）結束后，他寫了一首偈語：『茶芽蔍蔌初離焙，筍角狼忙又吐泥。山舍一年春事辦，得閑誰管板頭低。』（茶芽細嫩剛剛離開烘焙，筍角匆忙地又吐出新泥。山中寺院一年的春事已了，得空閑暇誰還管那低垂的木板。）因此，僧人們都親近他，禪師卻不高興，在絕頂結廬，作偈說：『千峰頂上一間屋，老僧半間云半間。昨夜云隨風雨去，到頭不似老僧閑。』（千峰頂上有一間屋，老僧住半間云住半間。昨夜云隨著風雨離去，到頭來還是不如老僧清閑。）
黃龍死心悟新禪師（黃龍寺的死心悟新禪師）
他拜訪晦堂禪師，晦堂禪師豎起拳頭問道：『叫它拳頭就著相了，不叫它拳頭就違背了。你叫它什麼？』禪師不知所措。過了兩年，才領悟理解。然而仍然喜歡談論辯解，沒有能夠抵擋掩蓋的。晦堂禪師為此感到憂慮。一次與他談話，說到他的銳利之處，晦堂禪師突然說：『住住，說食豈能飽人？』（住住，光說食物怎麼能吃飽人呢？）禪師窘迫，於是說：『某到此，弓折箭盡，望和尚慈悲，指個安樂處。』（我到這裡，已經到了山窮水盡的地步，希望和尚慈悲，指點一個安樂的地方。）晦堂禪師說：『一塵飛而翳天，一芥墮而覆地，安樂處，政忌上座許多骨董，直須死卻無量劫來全心乃可耳。』（一粒塵埃飛起就能遮蔽天空，一粒芥子掉落就能覆蓋大地，安樂的地方，正忌諱你這麼多的舊東西，必須徹底捨棄無量劫以來的全部心思才可以。）禪師快步走出。一天，他聽到知事僧鞭打行者，忽然雷聲震動，立刻大悟。快步去見晦堂禪師，忘記穿上鞋子，就自我誇耀說：『天下人總是參得底禪，某是悟得底。』（天下人總是參禪而得，我是悟禪而得。）晦堂禪師笑著說：『選佛得甲科，何可當也？』（選佛得了第一名，怎麼能抵擋呢？）因此號為死心叟（死心老頭）。
有僧人問：『如何是黃龍接人句？』（什麼是黃龍禪師接引人的話？）禪師說：『開口要罵人。』僧人說：『罵底是接人句，驗人一句，又作么生？』（罵人是接引人的話，檢驗人的一句話，又該怎麼說？）禪師說：『但識取罵人。』（只要認識到罵人。）
禪師上堂說法：『清珠下於濁水，濁水不得不清。唸佛投于亂心，亂心不得不佛。』（清澈的珠子放入濁水中，濁水不得不清澈。唸佛投入到散亂的心中，散亂的心不得不歸於佛。）
【English Translation】 Thereupon, he flicked his sleeves and returned to the hermitage, and the monk stuck out his tongue and left.
Chief Zhi of Guizong Hermitage (Zen Master Zhi of Guizong Temple)
He relied on Huanglong Temple and eventually grasped the profound meaning of Zen. He wrote a verse: 'Before arriving, one must arrive; upon arriving, it makes people laugh. Eyebrows are inherently useless; without them, the bottom is even more charming.' Not long after, Zen Master Huanglong retired, and Zen Master Zhi submerged himself among the masses. One day, after communal labor, he wrote a verse: 'Tea buds, tender and fresh, just leave the roasting; bamboo shoots, in a flurry, spit out new mud. The spring affairs of the mountain hermitage are completed for the year; in leisure, who cares about the lowered wooden board?' Therefore, the monks became close to him, but the Zen master was not pleased. He built a hermitage on the summit and wrote a verse: 'On the peak of a thousand peaks, a single room; the old monk occupies half, and the clouds occupy half. Last night, the clouds followed the wind and rain away; in the end, they are not as leisurely as the old monk.'
Zen Master Wuxin of Huanglong Sixin (Zen Master Sixin Wuxin of Huanglong Temple)
He visited Zen Master Huitang, who raised his fist and asked: 'Calling it a fist is attachment; not calling it a fist is opposition. What do you call it?' The Zen master was at a loss. After two years, he finally understood. However, he still liked to argue and debate, unable to defend or conceal. Zen Master Huitang was worried about this. Once, while talking to him, reaching his sharp points, Zen Master Huitang suddenly said: 'Stop, stop! Speaking of food cannot satisfy hunger!' The Zen master was embarrassed and said: 'I have come to this point, with my bow broken and arrows exhausted. I hope the Abbot will be compassionate and point out a place of peace and joy.' Zen Master Huitang said: 'A speck of dust flies and obscures the sky; a mustard seed falls and covers the earth. The place of peace and joy precisely avoids your many antiques. You must completely abandon the whole mind of countless kalpas!' The Zen master hurried out. One day, he heard the disciplinarian beating a novice, and suddenly thunder rumbled, and he immediately had a great enlightenment. He hurried to see Zen Master Huitang, forgetting to put on his shoes, and boasted: 'Everyone in the world always practices Zen to attain it; I am enlightened to it.' Zen Master Huitang laughed and said: 'Winning first place in the selection of Buddhas, how can it be resisted?' Therefore, he was named Old Man Dead Heart.
A monk asked: 'What is Huanglong's phrase for receiving people?' The Zen master said: 'Opening the mouth is to scold people.' The monk said: 'Scolding is the phrase for receiving people; what about the phrase for testing people?' The Zen master said: 'Just recognize the scolding.'
The Zen master ascended the platform and said: 'A clear pearl dropped into muddy water, the muddy water cannot but become clear. Reciting the Buddha's name thrown into a chaotic mind, the chaotic mind cannot but become Buddha.'
既不亂。濁水自清。濁水既清。功歸何所。良久曰。幾度黑風翻大海。未曾聞著釣舟傾。
○室中問僧。月晦之陰。以五色彩著于暝中。令百千萬人夜視其色。寧有辯其青黃赤白者么。僧無語。師代曰。個個是盲人。
○師因王正言問。嘗聞三緣和合而生。又聞即死即生。何故有奪胎而生者。某甚疑之。師曰。如正言作漕使。隨所住處。即居其位。還疑否。王曰不疑。師曰。復何疑也。王于言下領解。
黃龍靈源清禪師
印心於晦堂。每謂人曰。今之學者。未脫生死。病在甚麼處。病在偷心未死耳。然非其罪。為師者之罪也。如漢高帝紿韓信而殺之。信雖死。其心果死乎。古之學者。言下脫生死。效在甚麼處。在偷心已死。然非學者自能爾。實為師者鉗錘妙密也。如梁武帝御大殿。見侯景。不動聲氣。而景之心已枯竭無餘矣。諸方所說。非不美麗。要之。如趙昌𦘕花。花雖逼真。而非真花也。
○上堂。江月照。松風吹。永夜清宵更是誰。霧露雲霞遮不得。箇中猶道不如歸。復何歸。荷葉團團團似鏡。菱角尖尖尖似錐。
○上堂。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。祖師恁么說話。瞎卻天下人眼。識是非。別緇素底衲僧。到這裡。如何辯明。未能行到水窮處。難解坐看
【現代漢語翻譯】 現代漢語譯本 既不紛亂。渾濁的水自然會變清。渾濁的水已經變清了，這功勞應該歸於誰呢？（禪師）沉默了很久說：『多少次狂風掀翻大海，也沒聽說過有漁船傾覆。』
一位僧人在室內問（禪師）：『在月亮隱沒的夜晚，用五種顏色的綵綢放在黑暗中，讓成百上千的人在夜裡辨認顏色，能有人分辨出青、黃、赤、白嗎？』僧人沒有回答。禪師代替他回答說：『個個都是盲人。』
王正言問禪師：『我曾經聽說三緣和合而產生事物，又聽說人即死即生，為什麼會有奪胎而生的人呢？我對此非常疑惑。』禪師說：『比如您正言擔任漕運使，隨著所居住的地方，就佔據那個職位，您還疑惑嗎？』王正言說：『不疑惑。』禪師說：『那還疑惑什麼呢？』王正言在禪師的言語下領悟理解。
黃龍靈源清禪師
他從晦堂禪師那裡印證了心法。他經常對人說：『現在的學佛之人，未能脫離生死輪迴，病在哪裡呢？病在偷心沒有死罷了。但這並非他們的罪過，而是為師者的罪過啊。』比如漢高帝（前202年—前195年）欺騙韓信並將他殺害，韓信雖然死了，他的心果真死了嗎？古代的學佛之人，在言語下脫離生死輪迴，效驗在哪裡呢？在於偷心已經死了。但這並非學佛之人自己能夠做到，實在是為師者鉗錘敲打得巧妙嚴密啊。比如梁武帝（502年—549年）在御大殿上，見到侯景，不動聲色，而侯景的心已經枯竭無餘了。各處所說的道理，並非不美好，但總的來說，就像趙昌畫的花，花雖然逼真，但並非真正的花啊。
（禪師）上堂說法：『江上的月亮照耀著，松樹林里吹著風，這永夜清涼的夜晚又是誰呢？霧氣、露水、雲霞遮擋不住（這清涼的夜晚），人們卻還說不如歸去。』又歸向何處呢？荷葉圓圓的像鏡子，菱角尖尖的像錐子。
（禪師）上堂說法：『至道沒有困難，只是嫌人挑挑揀揀。只要不憎恨不喜愛，就能洞然明白。』祖師這樣說話，瞎了天下人的眼睛。能認識是非，分辨僧俗的衲僧，到了這裡，如何分辨明白？未能走到山窮水盡的地方，難以理解坐看云起時的意境。
【English Translation】 English version It is not chaotic. Turbid water will naturally clear itself. Now that the turbid water has cleared, to whom should the credit be attributed? After a long silence, (the Chan master) said, 'How many times has the black wind overturned the great sea, yet I have never heard of a fishing boat capsizing.'
A monk asked in the room, 'On a moonless night, if five-colored silks are placed in the darkness, and hundreds or thousands of people are asked to discern the colors, would anyone be able to distinguish between blue, yellow, red, and white?' The monk remained silent. The Chan master answered on his behalf, 'Everyone is blind.'
Wang Zhengyan asked the Chan master, 'I have heard that things arise from the union of three conditions, and also that one dies and is immediately reborn. Why then are there cases of rebirth through 'seizing a womb'? I am very puzzled by this.' The Chan master said, 'For example, when you, Zhengyan, serve as the transport commissioner, you occupy that position wherever you reside. Do you doubt this?' Wang said, 'I do not doubt it.' The Chan master said, 'Then what is there to doubt?' Wang Zhengyan understood upon hearing these words.
Chan Master Qing of Lingyuan, Huanglong Mountain
He received the seal of mind from Chan Master Huitang. He often said to people, 'Today's Buddhist learners have not escaped the cycle of birth and death. Where does the problem lie? The problem lies in the fact that the 'stealing mind' has not died. But this is not their fault; it is the fault of the teachers.' For example, Emperor Gao of Han (202 BC – 195 BC) deceived and killed Han Xin. Although Han Xin died, did his mind truly die? Ancient Buddhist learners, upon hearing the words, escaped the cycle of birth and death. Where does the effect lie? It lies in the fact that the 'stealing mind' has already died. But this is not something that the Buddhist learners can do on their own; it is truly because the teachers' hammering and forging are wonderfully precise. For example, when Emperor Wu of Liang (502 – 549) saw Hou Jing in the imperial palace, he remained calm and composed, and Hou Jing's mind was already exhausted and devoid of anything. The principles spoken of in various places are not without beauty, but in general, they are like the flowers painted by Zhao Chang. Although the flowers are lifelike, they are not real flowers.
(The Chan master) ascended the hall to preach: 'The river moon shines, the pine wind blows. Who else is there in this long, clear night? Mist, dew, clouds, and haze cannot obscure it, yet people still say it is better to return home.' Where to return? The lotus leaves are round like mirrors, the water caltrops are sharp like cones.
(The Chan master) ascended the hall to preach: 'The supreme path is not difficult, only it dislikes discrimination. Just do not hate or love, and you will understand clearly.' The patriarchs spoke in this way, blinding the eyes of everyone in the world. How can a monk who can recognize right and wrong and distinguish between monks and laypeople discern clearly here? If you have not reached the end of the watercourse, it is difficult to understand the state of sitting and watching the clouds rise.
云起時。
泐潭草堂清禪師
初謁大溈喆禪師。無所得。后謁黃龍。龍示以風幡話。久而不契。一日龍問。風幡話。子作么生會。師曰。迥無入處。乞師方便。龍曰。子見貓兒捕鼠乎。目睛不瞬。四足踞地。諸根順向。首尾一直。擬無不中子誠能如是心無異緣。六根自靜。默然而究。萬無失一也。師從是屏去閑緣。歲余。豁然契悟。以偈告龍曰。隨隨隨。昔昔昔。隨隨隨後無人識。夜來明月上孤峰。元來祇是這個賊。龍頷之。復告之曰。得道非難。弘道為難。弘道猶在己。說法為人難。既明之後。在力行之。大凡宗師說法。一句中具三玄。一玄中具三要。子入處真實。得坐披衣。向後自看。自然七通八達去。師復依止七年乃辭。遍訪叢林。
○僧問。牛頭未見四祖時如何。師曰。京三卞四。曰見后如何。師曰。灰頭土面。曰畢竟如何。師曰。一場懡㦬。
○上堂。色心不異。彼我無差。豎起拂子曰。若喚作拂子。入地獄如箭。不喚作拂子。有眼如盲。直饒透脫兩頭。也是黑牛臥死水。
青原信禪師
上堂。老僧三十年前。未參禪時。見山是山。見水是水。及至後來親見知識有個入處。見山不是山。見水不是水。而今得個休歇處。依前見山祇是山。見水祇是水。大眾。這三般見解
【現代漢語翻譯】 現代漢語譯本 云起時。
泐潭草堂清禪師
最初參拜大溈喆禪師，沒有領悟。後來參拜黃龍禪師。黃龍禪師用風幡的典故開示他，很久也不能領會。一天，黃龍禪師問：『風幡的典故，你如何理解？』清禪師說：『完全沒有入門之處，懇請禪師指點。』黃龍禪師說：『你見過貓捉老鼠嗎？眼睛一眨不眨，四隻腳穩穩地站在地上，所有的感官都集中在一個方向，從頭到尾，目標始終如一，想要不中都難。你如果真能像這樣，心無旁騖，六根自然清靜，默默地深入探究，萬無一失啊。』清禪師從此摒棄一切雜念，一年多后，豁然開悟，用偈語告訴黃龍禪師：『隨隨隨，昔昔昔，隨隨隨後無人識。夜來明月上孤峰，元來祇是這個賊。』黃龍禪師認可了他的領悟。又告誡他說：『得道不難，弘道才難。弘道還在於自己，說法度人就更難了。既然已經明白，就要努力實踐。大凡宗師說法，一句話中包含三玄，一玄中包含三要。你如果能真實地進入其中，就能坐而說法，披上袈裟。以後自己看，自然會七通八達。』清禪師又依止黃龍禪師七年才告辭，遍訪各大寺院。
○有僧人問：『牛頭禪師未見四祖道信（624-657）時如何？』清禪師說：『京三卞四。』（意思是價值不等，混亂無序）。僧人問：『見四祖后如何？』清禪師說：『灰頭土面。』（意思是失去了光彩，變得樸實）。僧人問：『最終如何？』清禪師說：『一場懡㦬。』（意思是糊里糊塗，不明所以）。
○上堂說法，說：『色和心沒有不同，彼此之間沒有差別。』豎起拂塵說：『如果叫它拂塵，入地獄就像箭一樣快。不叫它拂塵，有眼睛也像瞎子一樣。即使能夠透脫兩端，也像黑牛臥在死水裡一樣。』
青原行思禪師
上堂說法，說：『老僧三十年前，未參禪時，見山是山，見水是水。等到後來親近善知識，有個入門之處，見山不是山，見水不是水。而今得到一個休歇之處，依舊見山只是山，見水只是水。』各位，這三種見解……
【English Translation】 English version When clouds arise.
Chan Master Qing of Letan Thatched Cottage
Initially, he visited Chan Master Dawei Zhe but gained no insight. Later, he visited Huanglong. Huanglong showed him the story of the wind and the banner, but he couldn't grasp it for a long time. One day, Huanglong asked, 'How do you understand the story of the wind and the banner?' The Master said, 'There's absolutely no entry point. I beg for your expedient guidance.' Huanglong said, 'Have you seen a cat catching a mouse? Its eyes don't blink, its four feet are firmly on the ground, all its senses are directed towards one point, from beginning to end, the goal is consistent, it's hard to miss. If you can truly be like this, with no distractions in your mind, your six senses will naturally be quiet, silently delving into it, there's no chance of failure.' From then on, the Master abandoned all idle thoughts. After more than a year, he suddenly awakened and told Huanglong in a verse: 'Following, following, following, past, past, past, following, following, after, no one recognizes. Last night, the bright moon rose on the solitary peak, originally it was just this thief.' Huanglong acknowledged his understanding. He further advised him, 'Attaining the Dao is not difficult, propagating the Dao is difficult. Propagating the Dao still depends on oneself, preaching the Dharma for others is even more difficult. Now that you understand, you must strive to practice it. Generally, when a master preaches the Dharma, one sentence contains three mysteries, and one mystery contains three essentials. If you can truly enter into it, you can sit and preach the Dharma, and wear the kasaya. Look at it yourself later, and you will naturally become proficient in everything.' The Master stayed with Huanglong for another seven years before taking his leave, visiting various monasteries.
○ A monk asked, 'What was Niu-tou (Ox-Head) Chan Master like before he met the Fourth Patriarch Daoxin (624-657)?' The Master said, 'Jing three, Bian four.' (meaning unequal value, chaotic and disordered). The monk asked, 'What was he like after meeting the Fourth Patriarch?' The Master said, 'Ash-headed and dirt-faced.' (meaning losing brilliance, becoming simple and unadorned). The monk asked, 'What was he like in the end?' The Master said, 'A muddleheaded mess.' (meaning confused and unclear).
○ Ascending the Dharma hall, he said, 'Form and mind are not different, there is no difference between self and other.' Raising the whisk, he said, 'If you call it a whisk, entering hell is as fast as an arrow. If you don't call it a whisk, having eyes is like being blind. Even if you can break through both ends, you are like a black ox lying in stagnant water.'
Chan Master Qingyuan Xingsi
Ascending the Dharma hall, he said, 'Thirty years ago, when this old monk had not yet practiced Chan, he saw mountains as mountains, and water as water. Later, when he approached a good teacher and had an entry point, he saw mountains not as mountains, and water not as water. Now, having found a place of rest, he still sees mountains as just mountains, and water as just water.' Everyone, these three kinds of views...
。是同是別。有人緇素得出。許汝親見老僧。
夾山純禪師
嘗以木。刻作一獸。師子頭。牛足馬身。每升堂時。持出示眾曰。喚作師子。又是馬身。喚作馬身。又是牛足。且道畢竟喚作甚麼。令僧下語。莫有契者。師示頌曰。軒昂師子首。牛足馬身材。三道如能入。玄關疊疊開。
雙嶺化禪師
上堂。翠竹黃華非外境。白雲明月露全真。頭頭儘是吾家物。信手拈來不是塵。遂舉拂子曰。會么。認著依前還不是。擊禪床下座。
龜山曉津禪師
上堂。田地穩密。過犯彌天。灼然抬腳不起。神通遊戲。無瘡自傷。特地下腳不得。且道過在甚麼處。具參學眼底。出來共相理論。要見本分家山。不支岐路。莫祇管自家點頭。蹉過歲月。他時異日。頂上一錐。莫言不道。
保福權禪師(漳州人也)
性質直而勇於道。乃于晦堂舉拳處。徹證根源。機辯捷出。黃山谷。初有所入。問晦堂。此中誰可與語。堂曰。漳州權。師方督役開田。山谷同晦堂往致問曰。直歲還知露柱生兒么。師曰。是男是女。黃擬議。師揮之。堂謂曰。不得無禮。師曰。這木頭。不打更待何時。黃大笑。
○上堂。舉寒山偈曰。吾心似秋月。碧潭清皎潔。無物堪比倫。教我如何說。老僧即不然。吾
【現代漢語翻譯】 現代漢語譯本 是相同還是相異？有人出家或在家能夠領悟，才允許你親自見到老僧。
夾山純禪師
曾經用木頭雕刻一個獸，是獅子的頭，牛的腳，馬的身子。每次升座說法時，就拿出來給大眾看，說：『叫它是獅子，又是馬的身子；叫它是馬的身子，又是牛的腳。』那麼，到底應該叫它什麼？讓僧人回答，沒有契合的。禪師作偈語說：『軒昂的是獅子頭，牛足馬的身材。三道如果能夠進入，玄妙的關竅就層層打開。』
雙嶺化禪師
上堂說法：『翠竹黃花不是外在的境界，白雲明月顯露出完全的真性。處處都是我家的東西，信手拈來沒有沾染塵埃。』於是舉起拂塵說：『明白了嗎？』如果執著於它，依舊還是不對。』說完擊打禪床，走下法座。
龜山曉津禪師
上堂說法：『田地穩固嚴密，過錯瀰漫天際。明明抬腳不起，神通遊戲。沒有瘡傷卻自己傷害自己，特別地無法下腳。』那麼，過錯在哪裡呢？具備參學眼力的人，出來共同討論。想要見到自己的本來面目，不要走上岔路。不要只顧自己點頭，錯過了歲月。將來有一天，頭頂上被錐子刺了一下，不要說我沒有說過。
保福權禪師（漳州人）
天性耿直，勇於求道。在晦堂禪師舉拳的地方，徹底證悟了根源。機鋒辯才敏捷。黃山谷最初有所領悟，問晦堂禪師：『這裡面誰可以與我交談？』晦堂禪師說：『漳州權禪師。』當時保福權禪師正在督工開墾田地，黃山谷與晦堂禪師一同前去拜訪，問道：『直歲（值年太歲）還知道露柱（石柱）生孩子嗎？』禪師說：『是男是女？』黃山谷猶豫不決。禪師揮手趕他走。晦堂禪師說：『不得無禮。』禪師說：『這木頭，不打還要等到什麼時候？』黃山谷大笑。
上堂說法，引用寒山的偈語說：『我的心像秋天的月亮，碧綠的潭水清澈皎潔。沒有什麼可以比擬，教我如何說呢？』老僧我就不是這樣，我的心
【English Translation】 English version Are they the same or different? Only those who, whether monastic or lay, can understand, are allowed to see this old monk in person.
Chan Master Jiashan Chun
Once carved a wooden beast with a lion's head, an ox's feet, and a horse's body. Every time he ascended the Dharma hall, he would hold it up and show it to the assembly, saying, 'If I call it a lion, it has a horse's body; if I call it a horse's body, it has an ox's feet.' So, what should I call it after all?' He asked the monks to answer, but none were in accord. The Master presented a verse, saying, 'The lion's head is held high, with ox's feet and a horse's body. If one can enter the three paths, the mysterious gates will open layer upon layer.'
Chan Master Shuangling Hua
Ascended the hall and said, 'Green bamboos 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, it is not tainted by dust.' Then he raised his whisk and said, 'Do you understand? If you cling to it, it is still not right.' He then struck the Zen platform and descended from the seat.
Chan Master Guishan Xiaojin
Ascended the hall and said, 'The field is stable and secure, transgressions fill the sky. Clearly, one cannot lift one's feet; supernatural powers are mere games. Without wounds, one injures oneself; especially, one cannot set foot. So, where does the fault lie?' Those with the eye of a Zen student, come out and discuss it together. If you want to see your original home, do not stray onto side roads. Do not just nod your heads, missing the years. One day in the future, if a awl pierces the top of your head, do not say I did not warn you.
Chan Master Baofu Quan (from Zhangzhou)
Was straightforward in nature and courageous in the pursuit of the Dao. He thoroughly realized the source at the place where Master Huitang raised his fist. His eloquence and wit were quick. Huang Shangu initially had some understanding and asked Master Huitang, 'Who here can I talk to?' Huitang said, 'Chan Master Quan of Zhangzhou.' At the time, Master Baofu Quan was supervising the reclamation of fields. Huang Shangu and Huitang went together to visit him and asked, 'Does the Directing-the-Year (Taisui) still know that the Dew Pillar (stone pillar) has a child?' The Master said, 'Is it a boy or a girl?' Huang hesitated. The Master waved him away. Huitang said, 'Do not be rude.' The Master said, 'If I don't hit this piece of wood, when will I hit it?' Huang laughed loudly.
Ascended the hall and quoted Han Shan's verse, saying, 'My heart is like the autumn moon, the green pool is clear and bright. Nothing can compare to it; how can I describe it?' This old monk is not like that; my heart
心似燈籠。點火內外紅有物堪比倫。來朝日出東。傳者以為笑。死心和尚見之。嘆曰。權兄提唱若此。誠不負先師所付囑也。
護國新禪師
上堂。三界無法。何處求心。欲知護國當陽句。且看門前竹一林。
黃龍明禪師
一日上堂。眾才集。師乃曰。不可更開眼說夢去也。便下座。
道吾圓禪師
上堂。不是心。不是佛。不是物。古人恁么道。譬如管中窺豹。但見一斑。設或入林不動草。入水不動波。亦如騎馬向冰凌上行。若是射鵰手。何不向蛇頭上揩癢。具正眼者。試辨看。良久曰。鴛鴦繡出自金針。
太史黃庭堅居士
以般若夙習。雖膴仕。澹如也。出入宗門。未有所向。好作艷詞。嘗謁圓通秀禪師。秀呵曰。大丈夫翰墨之妙。甘施於此乎。秀方戒李伯時𦘕馬事。公誚之曰。無乃復置我于馬腹中耶。秀曰。汝以艷語。動天下人淫心。不止馬腹中。正恐生泥犁耳。公悚然悔謝。由是絕筆。惟孳孳于道。著發願文。痛戒酒色。但朝粥午飯而已。
【頌】往依晦堂。乞指徑捷處。堂曰。祇如仲尼道。二三子。以我為隱乎。吾無隱乎爾者。太史居常如何理論。公擬對。堂曰。不是不是。公迷悶不已。一日侍堂山行次。時巖桂盛放。堂曰。聞木犀華香么。公曰聞
【現代漢語翻譯】 現代漢語譯本 心如燈籠，點燃后內外通紅，有何物可以與之相比？等待明日太陽從東方升起。傳話的人認為這是笑話。死心和尚見到后，感嘆道：『權兄的提倡如果能達到如此境界，真是不辜負先師的囑託啊。』
護國新禪師
上堂說法：『三界之中並無法可得，又從何處去尋求心呢？想要知道護國禪師當下的開示，就看看門前那一叢竹林吧。』
黃龍明禪師
一日上堂說法，大眾聚集。禪師於是說：『不可再睜著眼睛說夢話了。』說完便下座。
道吾圓禪師
上堂說法：『不是心，不是佛，也不是物。古人這樣說，譬如從管子里看豹，只能看到一個斑點。假設進入樹林而不驚動草，進入水中而不攪動波，也像是騎馬在冰面上行走。如果是射鵰高手，為何不向蛇頭上撓癢？』有正眼的人，試著辨別看看。良久后說：『鴛鴦是金針繡出來的。』
太史黃庭堅居士
因為有般若（智慧）的宿習，即使身居高位，也淡泊名利。出入佛門，但還沒有明確的歸向。喜歡創作艷詞。曾經拜訪圓通秀禪師。秀禪師呵斥他說：『大丈夫精妙的翰墨，怎麼能用在這種地方呢？』當時秀禪師正在告誡李伯時不要畫馬。黃庭堅就譏笑他說：『莫非又要把我放在馬腹中嗎？』秀禪師說：『你用艷語，動搖天下人的淫心，不止是馬腹中，恐怕要墮入泥犁（地獄）啊。』黃庭堅驚恐地懺悔道歉。從此絕筆，只勤奮修道，寫下發愿文，痛戒酒色，只吃早粥午飯而已。
【頌】前往依止晦堂禪師，請求指示一條簡捷的途徑。晦堂禪師說：『就像仲尼（孔子）所說：二三子，以我為隱乎？吾無隱乎爾者。』太史你平常是如何理解的？黃庭堅準備回答，晦堂禪師說：『不是，不是。』黃庭堅感到迷惑不解。一天，侍奉晦堂禪師在山中行走，當時巖桂（桂花）盛開。晦堂禪師說：『聞到木犀（桂花）的香味嗎？』黃庭堅說：『聞到了。』
【English Translation】 English version The heart is like a lantern. When lit, it's red inside and out. What can be compared to it? Wait for the sun to rise in the east tomorrow. Those who spread the word think it's a joke. When Monk Sixin saw it, he sighed and said, 'If Brother Quan's promotion can reach this level, he truly will not have failed the entrustment of the late master.'
Chan Master Xin of Huguo (Protecting the Nation)
Ascending the Dharma hall: 'In the Three Realms (desire realm, form realm, formless realm), there is no Dharma to be obtained. Where then, do you seek the mind? If you want to know the immediate saying of Chan Master Huguo, just look at the bamboo grove in front of the gate.'
Chan Master Ming of Huanglong (Yellow Dragon)
One day, ascending the Dharma hall, the assembly gathered. The master then said, 'You must not open your eyes and continue to dream.' Then he descended from the seat.
Chan Master Yuan of Daowu
Ascending the Dharma hall: 'It is not the mind, it is not the Buddha, it is not a thing. The ancients said it this way. It is like looking at a leopard through a tube, only seeing one spot. Suppose you enter the forest without disturbing the grass, enter the water without disturbing the waves, it is also like riding a horse on an icy surface. If you are a skilled eagle hunter, why not scratch the snake's head?' Those with the true eye, try to discern. After a long pause, he said, 'The mandarin ducks are embroidered with golden needles.'
Layman Huang Tingjian, Grand Historian
Because of his past life's habit of Prajna (wisdom), even though he held a high position, he was indifferent to fame and wealth. He frequented Buddhist monasteries, but had not yet found a clear direction. He liked to write erotic poetry. He once visited Chan Master Yuantong Xiu. Chan Master Xiu scolded him, 'How can a great man's exquisite calligraphy be used in such a way?' At that time, Chan Master Xiu was warning Li Boshi not to paint horses. Huang Tingjian ridiculed him, saying, 'Are you perhaps going to put me back in the horse's belly?' Chan Master Xiu said, 'You use erotic language to stir up lust in the hearts of people all over the world. It's not just the horse's belly, I'm afraid you will fall into Naraka (hell).' Huang Tingjian was frightened and repented. From then on, he stopped writing erotic poetry and diligently cultivated the Way, writing a vow to abstain from wine and sex, only eating morning congee and lunch.
[Verse] He went to rely on Chan Master Huitang, asking for a shortcut. Chan Master Huitang said, 'Just like Zhongni (Confucius) said, 'Do you think, my disciples, that I have kept anything from you? I have kept nothing from you.' Grand Historian, how do you usually understand this?' Huang Tingjian prepared to answer, but Chan Master Huitang said, 'No, no.' Huang Tingjian felt confused. One day, while attending to Chan Master Huitang on a mountain walk, the rock osmanthus (sweet osmanthus) was in full bloom. Chan Master Huitang said, 'Do you smell the fragrance of the osmanthus?' Huang Tingjian said, 'I smell it.'
。堂曰。吾無隱乎爾。公釋然。即拜之曰。和尚得恁么。老婆心切。堂笑曰。祇要公到家耳。
○謁死心新禪師。隨眾入室。心見張目。問曰。新長老。死學士。死燒作兩堆灰。向甚麼處相見。公無語。心約出曰。晦堂處參得底。使未著在後。左官黔南。道力愈勝。于無思念中。頓明死心所問。報以書曰。往年嘗蒙苦苦提撕。長如醉夢。依稀在光影中。蓋疑情不盡。命根不斷。故望崖而退耳。謫官在黔南道中。晝臥覺來。忽爾尋思。被天下老和尚謾了多少。唯有死心道人不肯。乃是第一相為也。不勝萬幸。
觀文王韶居士
出刺洪州。乃延晦堂問道。默有所契。因述投機頌曰。晝曾忘食夜忘眠。捧得驪珠欲上天。卻向自身都放下。四棱塌地恰團圓。呈堂。堂深肯之。
秘書吳恂居士
居晦堂。入室次。堂謂曰。平生學解記憶多聞即不問你。父母未生已前道將一句來。公擬議。堂以拂子擊之。即領深旨。
泐潭干禪師
上堂。靈光洞耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。古人恁么道。殊不知是個坑阱。貼肉汗衫脫不去。過不得。直須是師子兒。壁立千仞。方能剿絕去。然雖如是。也是布袋里老鴉。拍禪床下座。
開先瑛禪
【現代漢語翻譯】 現代漢語譯本： 晦堂說：『我沒有什麼要對你隱瞞的。』王韶豁然開朗，於是拜謝說：『和尚真是婆心切切。』晦堂笑著說：『只希望你能夠到家（開悟）罷了。』
王韶去拜見死心新禪師。跟隨眾人進入禪室，死心禪師睜大眼睛，問道：『新長老（指王韶），死學士（也指王韶），死後燒成兩堆灰，要在什麼地方相見？』王韶無言以對。死心禪師便約定時間讓他出去。王韶說：『在晦堂禪師那裡參悟得來的東西，還沒有用上。』後來被貶官到黔南，道力更加精進。在無思無念之中，忽然明白了死心禪師所問的問題，於是寫信回覆說：『往年曾經蒙受您苦苦提撕，長久以來就像在醉夢之中，依稀在光影之中，大概是因為疑情沒有斷絕，命根沒有斷絕，所以才望崖而退。被貶官在黔南的路上，白天睡覺醒來，忽然尋思，被天下的老和尚欺騙了多少，只有死心道人沒有欺騙我，實在是第一等為我著想的人啊，真是萬幸。』
觀文王韶居士
出任洪州刺史，於是邀請晦堂禪師問道，在默然中有所契合。於是陳述投機頌說：『白天曾經忘記吃飯，夜晚忘記睡覺，捧著驪珠想要上天。卻向自身全部放下，四棱塌地恰好團圓。』呈給晦堂禪師，晦堂禪師深深地認可了他。
秘書吳恂居士
住在晦堂禪師處，進入禪室時，晦堂禪師對他說：『平生所學的知識、記憶和多聞，我不問你。父母未生之前，道出一句來。』吳恂居士想要思量，晦堂禪師用拂子擊打他，吳恂居士立刻領悟了其中的深意。
泐潭干禪師
上堂說法：『靈光洞耀，迥脫根塵（指脫離六根和塵境）。體露真常（指本體顯露真實不變的本性），不拘文字（不受文字束縛）。心性無染（指心性和本性沒有污染），本來圓滿成就。只要離開虛妄的因緣，就如如不動，成為佛。』古人這樣說，殊不知這是個坑阱。貼身的汗衫脫不掉，過不去。一定要是師子兒（比喻有力量的人），壁立千仞（比喻堅定不移），才能剿絕去除。雖然是這樣，也是布袋里的老鴉（比喻隱藏不露）。』拍了一下禪床，走下座位。
開先瑛禪師
【English Translation】 English version: Tang said, 'I have nothing to hide from you.' Gong (Wang Shao) was enlightened. Then he bowed and said, 'The monk is truly kind-hearted.' Tang smiled and said, 'I only wish for you to reach home (enlightenment).'
Wang Shao went to visit Zen Master Sixin Xin. Following the crowd into the meditation room, Xin opened his eyes wide and asked, 'Elder Xin (referring to Wang Shao), Scholar Si (also referring to Wang Shao), after death, burned into two piles of ashes, where shall we meet?' Gong was speechless. Xin made an appointment for him to leave. Wang Shao said, 'What I have learned from Zen Master Huitang has not been used yet.' Later, he was demoted to Qiannan, and his spiritual power became even more refined. In a state of no thought, he suddenly understood the question asked by Zen Master Sixin, so he wrote back, 'In the past, I was bitterly reminded by you, and for a long time, it was like being in a drunken dream, vaguely in the light and shadow, probably because the doubt was not completely cut off, and the root of life was not cut off, so I retreated from the cliff. On the way to Qiannan after being demoted, I woke up from a nap during the day and suddenly thought, how much have I been deceived by the old monks in the world, only Daoren Sixin did not deceive me, he is really the first-class person who thinks for me, it is really fortunate.'
Layman Wang Shao, Guanwen
When he was appointed as the governor of Hongzhou, he invited Zen Master Huitang to ask questions, and they had a tacit understanding in silence. So he presented a poem of accord, saying, 'During the day, I once forgot to eat, and at night, I forgot to sleep, holding the pearl of Li, wanting to go to heaven. But putting everything down in myself, the four edges collapsed to the ground, just perfectly round.' He presented it to Tang, and Tang deeply affirmed him.
Secretary Wu Xun, Layman
Residing at Zen Master Huitang's place, when entering the meditation room, Zen Master Huitang said to him, 'I will not ask you about the knowledge, memory, and extensive learning you have learned in your life. Before your parents were born, say a sentence.' Layman Wu Xun wanted to think, Zen Master Huitang struck him with a whisk, and Layman Wu Xun immediately understood the deep meaning.
Zen Master Qian of Letan
Ascending the hall to preach: 'The spiritual light shines brightly, completely detached from the root dust (referring to being detached from the six senses and the realm of dust). The body reveals the true constant (referring to the body revealing the true and unchanging nature), not bound by words (not restricted by words). The nature of the mind is without defilement (referring to the nature of the mind and the original nature being without defilement), originally perfectly accomplished. As long as you leave the false causes and conditions, you will be unmoving, becoming a Buddha.' The ancients said this, but they do not know that this is a pitfall. The close-fitting undershirt cannot be taken off, cannot be passed. It must be a lion's son (a metaphor for a powerful person), standing tall on a thousand-foot cliff (a metaphor for being firm and unyielding), to be able to eliminate and remove it. Even so, it is also a crow in a bag (a metaphor for hiding and not revealing).' He slapped the Zen bed and walked down from the seat.
Zen Master Ying of Kaixian
師
上堂。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。吃野狐涕唾底鬼子。華嚴恁么道。譬如良藥。然則苦口。且要治疾。阿㖿㖿。
像田梵卿禪師
嘉興人。僧問。大悲菩薩。用許多手眼作甚麼。師曰。富嫌千口少。曰畢竟如何是正眼。師曰。從來共住不知名。
○上堂。春已暮。落華紛紛下紅雨。南北行人歸不歸。千林萬林鳴杜宇。我無家兮何處歸。十方剎土奚相依。老夫有個真訊息。昨夜三更月在池。
褒親瑞禪師
初參黃龍南禪師。龍問。汝為人事來。為佛法來。師曰。為佛法來。龍曰。若為佛法來。即今便分付。遂打一拂子。師曰。和尚也不得惱亂人。龍即器之。后依照覺。深悟玄奧。
○上堂。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
【現代漢語翻譯】 現代漢語譯本 師
上堂。登山要登到頂峰，入海要潛到海底。學道要學到佛祖也無法言說之處。如果不是這樣，全都是依附草木的精靈，吃野狐涕唾的鬼子。《華嚴經》是這麼說的，譬如良藥，必然苦口，但爲了治療疾病。阿㖿㖿。
象田梵卿禪師
嘉興人。僧人問：『大悲菩薩（Avalokiteśvara Bodhisattva，觀音菩薩）用這麼多手眼做什麼？』禪師說：『富人還嫌一千張嘴不夠用。』僧人說：『到底什麼是正眼？』禪師說：『（正眼）向來與你共住，只是你不知道它的名字。』
上堂。春天已經過去，落花紛紛揚揚，像下著紅色的雨。南來北往的行人，該回家的還不回家嗎？千林萬林中，杜鵑鳥都在鳴叫。我沒有家啊，該往哪裡歸去？十方剎土，又該依靠哪裡？老夫我有個真正的訊息：昨夜三更時分，月亮倒映在池塘里。
褒親瑞禪師
最初參拜黃龍南禪師。黃龍南禪師問：『你是爲了人情世故而來，還是爲了佛法而來？』禪師說：『爲了佛法而來。』黃龍南禪師說：『如果是爲了佛法而來，我現在就交付給你。』於是打了一下拂塵。禪師說：『和尚你也不要擾亂人。』黃龍南禪師因此器重他。後來依從照覺禪師，深刻領悟了玄奧。
上堂。有的佛世界，用一粒微塵、一根毫毛來做佛事，讓見到一法的人，具足一切法，所以權且作為架閣（存放）。有的佛化世界，以忘言寂默作為最大的佛事，使學習的人，離開一切相，就名為諸佛，所以最好用三下火抄（快速記錄）。有的佛土中，用黃花翠竹來做佛事，讓看到相的人，見到色即是空，暫且交付給彌勒（Maitreya，未來佛）。有的佛寶剎，以法空為座，來顯示佛事，使修行的人，不執著于向外求佛，勘破了就勾掉。有的佛道場，用四事供養（飲食、衣服、臥具、醫藥）來成就佛事，使知足的人，斷絕異念，可以下載（記錄）。有的佛妙域，用一切語言三昧來做佛事，讓隨機進入的人。
【English Translation】 English version Master
Ascending the hall. To climb a mountain, one must reach the summit. To enter the sea, one must reach the bottom. To study the Dao, one must study to the point where even the Buddhas and Patriarchs cannot speak of it. If it is not so, then all are spirits clinging to grass and trees, demons eating the snot and spittle of wild foxes. The Avatamsaka Sutra says it this way: 'Like good medicine, it is necessarily bitter to the mouth, but it is for curing illness.' Aha!
Zen Master Xiangtian Fanqing
A native of Jiaxing. A monk asked, 'What does the Bodhisattva Mahasthamaprapta (大勢至菩薩) do with so many hands and eyes?' The Master said, 'The rich still complain that a thousand mouths are not enough.' The monk said, 'Ultimately, what is the true eye?' The Master said, 'It has always lived with you, but you do not know its name.'
Ascending the hall. Spring has passed, falling flowers flutter down like red rain. Travelers from north and south, shouldn't those who should return home return? In a thousand forests, ten thousand forests, cuckoos are singing. I have no home, where should I return? Which of the ten directions should I rely on? This old man has a true message: last night at the third watch, the moon was in the pond.
Zen Master Baoqin Rui
Initially, he visited Zen Master Huanglong Nan. Huanglong asked, 'Did you come for human affairs, or did you come for the Buddha Dharma?' The Master said, 'I came for the Buddha Dharma.' Huanglong said, 'If you came for the Buddha Dharma, I will entrust it to you now.' Then he struck with a whisk. The Master said, 'Venerable, you shouldn't disturb people.' Huanglong therefore valued him. Later, he followed Zhao Jue and deeply understood the profound mysteries.
Ascending the hall. There are Buddha worlds that use a single mote of dust, a single hair, to perform Buddha-deeds, enabling those who see one dharma to fully possess all dharmas; therefore, it is provisionally used as a shelf. There are Buddha-transformations within which silent stillness is the great Buddha-deed, causing students to leave all appearances, which is named all Buddhas; therefore, it is best to copy it down quickly. In some Buddha-lands, yellow flowers and green bamboo are used to perform Buddha-deeds, enabling those who see appearances to see that form is emptiness; it is temporarily entrusted to Maitreya (彌勒). In some Buddha-jewel-lands, emptiness of dharma is used as a seat to display Buddha-deeds, causing practitioners not to cling to seeking the Buddha externally; once discerned, it is checked off. In some Buddha-bodhimandas, the four offerings (food, clothing, bedding, and medicine) are used to accomplish Buddha-deeds, enabling those who are content to cut off divergent thoughts; it can be downloaded (recorded). In some Buddha-wonderful-realms, all language samadhis are used to perform Buddha-deeds, enabling those who enter according to their capacity.
。不捨動靜故。為渠裝載大眾。且道。于中還有優劣也無。良久曰。到者須知是作家。參。
慧力昌禪師
上堂。佛法根源。非正信妙智不能悟入。祖師關鍵。非大悲重愿何以開通。具信智則權實雙行。如金在礦。全悲願。則善惡可辨。似月離云。大眾。祇如父母未生時。許多譬喻。向甚麼處吐露。良久曰。十語九中。不如一默。
慧圓上座
游廬山。至東林。每以己事請問。朋輩見其貌陋。舉止乖疏。皆戲侮之。一日行殿庭中。忽足顛而仆。瞭然開悟。作偈俾行者書于壁曰。這一交。這一交。萬兩黃金也合消。頭上笠。腰下包。清風明月杖頭挑即日離東林。眾傳至照覺。覺大喜曰。衲子參究若此。善不可加。令人跡其所往。竟無知者(大慧武庫。謂證悟颙語。非也)。
內翰蘇軾居士
因宿東林。與照覺論無情話有省。黎明獻偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。
兜率從悅禪師
初首眾于道吾。領數衲謁云蓋智和尚。智與語未數句。盡知所蘊。乃笑曰。觀首座氣質不凡。奈何出言吐氣如醉人耶師面熱汗下。曰愿和尚不吝慈悲。智復與語。錐劄之。師茫然。遂求入室。智曰。曾見法昌遇和尚否。師曰。曾看他語錄。自了可
【現代漢語翻譯】 現代漢語譯本：不捨棄動與靜的分別，所以才為你們裝載大眾。那麼請問，這裡面還有優劣之分嗎？（停頓很久）說道：『到達的人要知道自己是內行。』參！
慧力昌禪師
上堂開示：佛法的根源，如果不是真正的信仰和精妙的智慧，就不能領悟進入；祖師的關鍵，如果不是大慈悲和深重的願力，又怎麼能夠開通。具備信仰和智慧，那麼權巧和真實可以並行，就像金子在礦石中一樣。完全具備悲心和願力，那麼善與惡可以分辨，就像月亮離開雲層一樣。各位，就像父母未出生時，許多譬喻，向什麼地方吐露呢？（停頓很久）說道：『十句話說了九句中肯，不如一句沉默。』
慧圓上座
遊歷廬山，到達東林寺。經常用自己的事情請教他人。同伴們見他相貌醜陋，舉止乖張疏遠，都戲弄侮辱他。一天在殿庭中行走，忽然腳下顛簸而跌倒，隨即瞭然開悟。作偈讓行者寫在墻壁上說：『這一跤，這一跤，萬兩黃金也值得。頭上戴著斗笠，腰下掛著包裹，清風明月挑在杖頭上。』當天就離開了東林寺。眾人將此事傳到照覺禪師那裡，照覺禪師非常高興地說：『修行人參禪求道如果能像這樣，那就再好不過了。』派人去追蹤他的去向，最終沒有人知道他去了哪裡（大慧武庫說這是證悟颙的語錄，不是慧圓上座的）。
內翰蘇軾居士
因為住在東林寺，與照覺禪師討論無情說法的事情有所領悟。黎明時獻偈說：『溪流的聲音就是廣長舌（佛的舌頭，能說一切法），山巒的景色難道不是清凈身（佛的法身）嗎？昨夜領悟了八萬四千偈（指佛法），將來如何向別人講述呢？』
兜率從悅禪師
最初在道吾寺帶領僧眾，帶領幾位僧人拜見云蓋智和尚。智和尚與他說了沒幾句話，完全瞭解他所蘊藏的。於是笑著說：『看首座的氣質不凡，奈何說出的話像醉酒的人呢？』從悅禪師面紅耳赤，汗流浹背，說：『希望和尚不要吝惜慈悲。』智和尚又與他說話，像用錐子刺他一樣。從悅禪師茫然不知所措，於是請求進入智和尚的房間請教。智和尚說：『你曾經見過法昌遇和尚嗎？』從悅禪師說：『曾經看過他的語錄，自己覺得可以了。
【English Translation】 English version: Not abandoning the distinction between movement and stillness, therefore, I load the masses for you. Now, tell me, is there any superiority or inferiority in this? (Pauses for a long time) Says: 'Those who arrive must know that they are experts.' Participate!
Chan Master Huili Chang
Ascending the hall: The root of the Buddha-dharma, if not true faith and subtle wisdom, cannot be realized and entered; the key to the Patriarchs, if not great compassion and deep vows, how can it be opened. Possessing faith and wisdom, then skillful means and reality can go hand in hand, like gold in ore. Fully possessing compassion and vows, then good and evil can be distinguished, like the moon leaving the clouds. Everyone, just like before your parents were born, many metaphors, where can they be revealed? (Pauses for a long time) Says: 'Nine out of ten sentences are to the point, better than one sentence of silence.'
Venerable Huiyuan
Traveling to Mount Lu, arriving at Donglin Temple. He often asked others about his own affairs. His companions, seeing his ugly appearance and eccentric behavior, all ridiculed and insulted him. One day, while walking in the hall courtyard, he suddenly stumbled and fell, and then he suddenly realized enlightenment. He wrote a verse and asked the practitioner to write it on the wall, saying: 'This fall, this fall, ten thousand taels of gold are worth it. Wearing a bamboo hat on his head, carrying a bag around his waist, the clear breeze and bright moon are carried on the top of his staff.' He left Donglin Temple that day. The crowd passed this matter to Chan Master Zhaojue, who was very happy and said: 'If a practitioner can seek the Tao like this, then it couldn't be better.' He sent people to track his whereabouts, but in the end, no one knew where he went (Da Hui's Arsenal said that this was the record of Zhenwu Yong, not Venerable Huiyuan's).
Layman Su Shi, Academician of the Hanlin Academy
Because he lived in Donglin Temple, he had some understanding of the matter of inanimate objects expounding the Dharma with Chan Master Zhaojue. At dawn, he presented a verse saying: 'The sound of the stream is the long, broad tongue (Buddha's tongue, which can speak all dharmas), isn't the scenery of the mountains the pure body (Buddha's Dharmakaya)? Last night, I realized 84,000 verses (referring to the Buddha-dharma), how will I tell others in the future?'
Chan Master Doushuai Congyue
Initially leading the monks in Daowu Temple, he led several monks to visit Abbot Yun Gai Zhi. Abbot Zhi spoke to him for only a few words and fully understood what he contained. So he smiled and said: 'Seeing that the head monk's temperament is extraordinary, why do the words he speaks sound like a drunk person?' Chan Master Congyue's face turned red, and he was sweating profusely, saying: 'I hope the Abbot will not be stingy with compassion.' Abbot Zhi spoke to him again, like stabbing him with an awl. Chan Master Congyue was at a loss, so he requested to enter Abbot Zhi's room to ask for instruction. Abbot Zhi said: 'Have you ever seen Abbot Fachang Yu?' Chan Master Congyue said: 'I have read his records, and I feel that I am okay.'
也。不願見之。智曰。曾見洞山文和尚否。師曰。關西子沒頭腦。拖一條布裙作尿臭氣。有甚長處。智曰。你但向尿臭氣處參取。師依教即謁洞山。深領奧旨。復謁智。智曰。見關西子后。大事如何。師曰。若不得和尚指示。洎乎蹉卻一生。遂禮謝。師復謁真凈。后出世鹿苑。有清素者。久參慈明。寓居一室。未始與人交。師因食蜜漬荔枝。偶素過門。師呼曰。此老人鄉果也。可同食之。素曰。自先師亡后。不得此食久矣。師曰。先師為誰。素曰。慈明也。某忝侍十三年耳。師乃疑駭曰。十三年堪任執侍之役。非得其道而何。遂饋以余果。稍稍親之。素問。師所見者何人。曰洞山文。素曰。洞見何人。師曰。黃龍南。素曰。南匾頭見先師不久。法道大振如此。師益疑駭。遂袖香詣素作禮。素起避之。曰吾以福薄。先師授記。不許為人。師益恭。素乃曰。憐子之誠。違先師之記。子平生所得。試語我。師具通所見。素曰。可以入佛。而不能入魔。師曰。何謂也。素曰。豈不見古人道。末後一句。始到牢關。如是累月。素乃印可。仍戒之曰。文示子者。皆正知正見。然子離文太早。不能盡其妙。吾今為子點破。使子受用。得大自在。他日切勿嗣吾也。師後嗣真凈。
○僧問。提兵統將。須憑帝主虎符。領眾匡徒。密
【現代漢語翻譯】 現代漢語譯本： 也，（我）不願意去見他。智禪師問：（你）曾經見過洞山文和尚嗎？師回答說：『關西老漢真是沒頭腦，拖著一條破布裙，散發著尿騷味，有什麼長處？』智禪師說：『你就在這尿騷味處參究領悟。』師聽從他的教導，於是去拜見洞山，深深領會了其中的奧妙。之後又去拜見智禪師。智禪師問：『見了關西老漢之後，大事如何？』師回答說：『如果不是和尚您指示，我幾乎就蹉跎了一生。』於是禮拜感謝。師又去拜見真凈禪師，後來在鹿苑開法傳道。有一位清心寡慾的人，長久地參學慈明禪師，住在寺院的一個房間里，從不與人交往。師有一次吃蜜漬荔枝，恰巧這位清素之人經過門口。師呼喚他說：『這是老家出產的水果，可以一起吃。』清素之人說：『自從我的先師去世后，很久沒有吃到這種東西了。』師問：『你的先師是誰？』清素之人說：『是慈明禪師啊，我僥倖侍奉了他十三年。』師感到疑惑和驚訝，說：『十三年足以擔任侍奉的工作，如果不是得到了他的道，又怎麼會這樣呢？』於是把剩下的水果送給他，漸漸地與他親近起來。清素之人問：『您所見的是什麼人？』師說：『洞山文。』清素之人問：『洞山文見過什麼人？』師說：『黃龍南。』清素之人說：『黃龍南這個禿頭見先師沒多久，佛法就如此興盛。』師更加疑惑和驚訝。於是藏著香去拜見清素之人，行禮。清素之人起身避開，說：『我因為福薄，先師曾授記，不允許我為人師。』師更加恭敬。清素之人於是說：『可憐你的誠心，我違背先師的授記。你平生所得到的，試著告訴我。』師詳細地說了自己所見所悟。清素之人說：『可以入佛，但不能入魔。』師問：『為什麼這樣說？』清素之人說：『難道你沒聽古人說，末後一句，才到達牢關。』像這樣過了幾個月，清素之人就印可了他的見解，仍然告誡他說：『文禪師所指示你的，都是正知正見，然而你離開文禪師太早，不能完全領會其中的妙處。我現在為你點破，使你能夠受用，得到大自在。將來千萬不要繼承我的衣缽。』師後來繼承了真凈禪師的法脈。
僧人問道：『提兵統將，須憑帝主虎符；領眾匡徒，秘密……』
【English Translation】 English version: Also, (I) am unwilling to see him. Zen Master Zhi asked: 'Have you ever seen Dongshan Wen (name of a monk) Monk?' The master replied: 'That old man from Guanxi (a region in China) is really brainless, dragging a tattered cloth skirt, emitting a urine stench, what good is he?' Zen Master Zhi said: 'You should investigate and comprehend at this urine stench.' The master followed his instructions, and then went to visit Dongshan (name of a monk), deeply understanding the mysteries within. Afterwards, he went to visit Zen Master Zhi again. Zen Master Zhi asked: 'After seeing the old man from Guanxi, how is the great matter?' The master replied: 'If it weren't for your instructions, Master, I would have wasted my entire life.' So he bowed and thanked him. The master then went to visit Zen Master Zhenjing (name of a monk), and later opened the Dharma and preached at Luyuan (Deer Garden). There was a person who was pure and desireless, who had studied with Zen Master Ciming (name of a monk) for a long time, living in a room in the temple, never interacting with anyone. Once, the master was eating honey-soaked lychees, and it happened that this pure person passed by the door. The master called out to him: 'This is a fruit from my hometown, you can eat it together.' The pure person said: 'Since my late teacher passed away, I haven't eaten this kind of thing for a long time.' The master asked: 'Who is your late teacher?' The pure person said: 'It is Zen Master Ciming, I was fortunate enough to serve him for thirteen years.' The master felt doubtful and surprised, saying: 'Thirteen years is enough to serve, if you hadn't obtained his Dao (the Way, the Truth), how could it be like this?' So he gave him the remaining fruit, and gradually became close to him. The pure person asked: 'Who did you see?' The master said: 'Dongshan Wen.' The pure person asked: 'Who did Dongshan Wen see?' The master said: 'Huanglong Nan (name of a monk).' The pure person said: 'Huanglong Nan, this bald head, didn't see the late teacher for long, and the Dharma is so prosperous.' The master was even more doubtful and surprised. So he hid incense and went to visit the pure person, bowing. The pure person got up to avoid him, saying: 'Because I have little fortune, the late teacher gave me a prophecy, not allowing me to be a teacher.' The master was even more respectful. The pure person then said: 'Pity your sincerity, I will violate the late teacher's prophecy. What you have gained in your life, try to tell me.' The master explained in detail what he had seen and understood. The pure person said: 'You can enter the Buddha, but you cannot enter the demon.' The master asked: 'Why do you say that?' The pure person said: 'Haven't you heard the ancients say, the last sentence, only then do you reach the firm gate.' After several months like this, the pure person approved of his views, and still warned him: 'What Zen Master Wen showed you are all right knowledge and right views, but you left Zen Master Wen too early, and you cannot fully understand the mysteries within. I will now break it for you, so that you can benefit from it and obtain great freedom. In the future, do not inherit my mantle.' The master later inherited the Dharma lineage of Zen Master Zhenjing.
A monk asked: 'To command troops, one must rely on the emperor's tiger tally; to lead the masses and correct disciples, the secret...'
佩祖師心印。如何是祖師心印。師曰。滿口道不得。曰祇這個。別更有。師曰。莫將支遁鶴。喚作右軍鵝。
○問。如何是兜率境。師曰。一水挼藍色。千峰削玉青。曰。如何是境中人。師曰。七凹八凸無人見。百首千頭祇自知。
○上堂。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。欲識佛去處。祇這語聲是。諸禪德。大小傅大士。祇會抱橋柱澡洗。把纜放船。印板打將來。模子里脫將去。豈知道。本色衲僧。塞除佛祖窟。打破玄妙關。跳出斷常坑。不依清凈界。都無一物。獨奮雙拳。海上橫行。建家立國。有一般漢。也要向百尺竿頭。凝然獨坐。洎乎翻身之際。捨命不得。豈不見雲門大師道。知是般事。拈向一邊。直得擺動精神。著些筋骨。向混沌未判已前薦得。猶是鈍漢。那堪更於他人舌頭上。咂啖滋味。終無了日。諸禪客要會么。剔起眉毛有甚難。分明不見一毫端。風吹碧落浮雲盡。月上青山玉一團。喝一喝。下座。
【頌】室中設三語以驗學者。一曰。撥草瞻風。祇圖見性。即今上人性。在甚麼處。二曰。識得自性。方脫生死。眼光落地時。作么生脫。三曰。脫得生死。便知去處。四大分離。向甚麼處去(洞山文郎寶峰真凈)。
法雲佛照杲禪師
謁圓通璣禪師。
【現代漢語翻譯】 現代漢語譯本： 佩祖師心印（Zǔshī xīnyìn，禪宗用語，指傳承禪宗祖師的心法）。如何是祖師心印（Zǔshī xīnyìn）？ 師父說：『難以用言語完全表達。』 （學僧）問：『僅僅是這個嗎？還有別的嗎？』 師父說：『不要把支遁（Zhīdùn，東晉僧人，愛養鶴）的鶴，當作王右軍（Wáng Xīzhī，東晉書法家，字右軍，以善書鵝聞名）的鵝。』
問：『如何是兜率境（Dōushuài jìng，佛教指彌勒菩薩所居之處）？』 師父說：『一水揉碎了藍色的顏料，千座山峰像刀削出的青玉。』 （學僧）問：『如何是兜率境（Dōushuài jìng）中的人？』 師父說：『七凹八凸無人能見，百首千頭只有自己知道。』
上堂說法。夜夜抱著佛像睡眠，早上也一起起身。起身坐下都互相跟隨，說話沉默都一起居住。 想要知道佛在哪裡，就是這說話的聲音。 各位禪師，大小傅大士（Fù Dàshì，南北朝時期的居士，名弘，字彥德）只會抱著橋柱洗澡，拉著纜繩放船，用印板印出來，從模子里脫出來。 哪裡知道，本色的衲僧（nàsēng，指僧人），堵塞佛祖的窟穴，打破玄妙的關隘，跳出斷常的深坑，不依賴清凈的境界，什麼都沒有，獨自奮起雙拳，在海上橫行，建立家園創立國家。 有一種人，也要向百尺竿頭，凝然獨坐，到了翻身的時候，卻捨棄不了性命。 難道沒看見雲門大師（Yúnmén Dàshī，雲門文偃禪師）說：『知道是這件事，就把它放到一邊，要擺動精神，用些筋骨，在混沌未判之前領悟，還是個遲鈍的人。』 哪裡能再在別人的舌頭上，品嚐滋味，終究沒有了結的日子。 各位禪客想要領會嗎？ 挑起眉毛有什麼難的，分明看不見一絲一毫的端倪。 風吹散了碧空的浮雲，月亮升上青山，像一塊美玉。 喝一聲！下座。
【頌】室內設定三句話來檢驗學人。 一句是：『撥開草叢看風向，只圖見到自性。』那麼現在，這個人的自性，在什麼地方？ 二句是：『認識到自性，才能脫離生死。』眼光落地的時候，怎麼脫離？ 三句是：『脫離了生死，便知道去處。』四大分離，向什麼地方去？（洞山文郎（Dòngshān Wénláng），寶峰真凈（Bǎofēng Zhēnjìng））
法雲佛照杲禪師（Fǎyún Fózhào Gǎo Chánshī） 拜訪圓通璣禪師（Yuántōng Jī Chánshī）。
【English Translation】 English version: Adhering to the Patriarch's Mind-Seal (Zǔshī xīnyìn, a Chan term referring to the transmission of the Chan ancestral master's mind-method). What is the Patriarch's Mind-Seal (Zǔshī xīnyìn)? The Master said, 'It cannot be fully expressed in words.' (The student) asked, 'Is it just this? Is there anything else?' The Master said, 'Do not take Zhi Dun's (Zhīdùn, a monk of the Eastern Jin Dynasty who loved raising cranes) crane for Wang Youjun's (Wáng Xīzhī, a calligrapher of the Eastern Jin Dynasty, known for his calligraphy of geese) goose.'
Asked, 'What is the Tushita Heaven (Dōushuài jìng, in Buddhism, the abode of Maitreya Bodhisattva)?' The Master said, 'A river kneads blue dye, a thousand peaks are like jade carved in green.' (The student) asked, 'What is the person in the Tushita Heaven (Dōushuài jìng)?' The Master said, 'Seven hollows and eight bumps unseen by anyone, a hundred heads and a thousand faces known only to oneself.'
Ascending the hall to preach. Night after night, embracing the Buddha to sleep, rising together in the morning. Rising and sitting, they follow each other, speaking and silent, they dwell together. If you want to know where the Buddha is, it is this sound of speech. All you Chan practitioners, both big and small, Fu Dashi (Fù Dàshì, a lay Buddhist of the Southern and Northern Dynasties, named Hong, styled Yande) only know how to hug the bridge pillar to bathe, pull the cable to release the boat, print it out with a printing plate, and take it out of the mold. How do they know that the true-colored monks (nàsēng, referring to monks) block the Buddha's cave, break the mysterious barrier, jump out of the pit of permanence and annihilation, do not rely on the realm of purity, have nothing at all, and bravely raise their fists, roaming the sea, establishing homes and founding countries. There is a kind of person who also wants to sit alone on a hundred-foot pole, but when it comes to turning around, they cannot give up their lives. Haven't you seen Master Yunmen (Yúnmén Dàshī, Chan Master Yunmen Wenyan) say, 'Knowing this matter, put it aside, you must shake your spirit, use some strength, and realize it before the chaos is divided, you are still a dull person.' How can you still taste the flavor on other people's tongues, there will never be an end. Do you Chan guests want to understand? What is so difficult about raising your eyebrows, you clearly cannot see a trace of the slightest clue. The wind blows away the floating clouds in the blue sky, the moon rises on the green mountains, like a piece of beautiful jade. Give a shout! Descend from the seat.
[Verse] Three sentences are set in the room to test the students. The first sentence is: 'Parting the grass to see the wind, only seeking to see the self-nature.' So now, where is this person's self-nature? The second sentence is: 'Only by recognizing the self-nature can one escape birth and death.' When the eyes fall to the ground, how to escape? The third sentence is: 'Having escaped birth and death, one knows where to go.' When the four elements separate, where to go? (Dongshan Wenlang (Dòngshān Wénláng), Baofeng Zhenjing (Bǎofēng Zhēnjìng))
Chan Master Fayun Fozhao Gao (Fǎyún Fózhào Gǎo Chánshī) Visits Chan Master Yuantong Ji (Yuántōng Jī Chánshī).
入室次。璣舉僧問投子。大死底人。卻活時如何。子曰。不許夜行。投明須到。意作么生。師曰。恩大難酬。璣大喜。遂命首眾。至晚為眾秉拂。機遲而訥。眾笑之。師有𧹞色。次日于僧堂點茶。因觸茶瓢墜地。見瓢跳。乃得應機三昧。后依真凈。因讀祖偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。豁然大悟。每謂人曰。我于紹聖三年。十一月二十一日。悟得方寸禪。
○上堂。西來祖意。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。若向這裡薦得。可謂終日著衣。未嘗掛一縷絲。終日吃飯。未嘗咬一粒米。直是訶佛罵祖。有甚麼過。雖然如是。欲得不招無間業。莫謗如來正法輪。喝一喝下座。
○上堂。拈拄杖曰。歸宗會斬蛇。禾山解打鼓。萬象與森羅。皆從這裡去。擲下拄杖曰。歸堂喫茶。
【頌】師以力參深到。語不入時。每示眾。常舉老僧熙寧八年。文帳在鳳翔府。供申當年崩了華山四十里。壓倒八十村人家。汝輩後生。茄子瓠子。幾時知得。或問曰。寶華王座上。因甚麼一向世諦。師曰。癡人。佛性豈有二種耶。
泐潭湛堂準禪師
初謁真凈。
【現代漢語翻譯】 現代漢語譯本 入室時，璣禪師舉僧人問投子和尚的話：『大死底人（指徹底放下生死執著的人），卻活時如何？』（這種人復活時會怎樣？）投子和尚回答：『不許夜行，投明須到。』（不允許在黑夜裡行走，天亮時必須到達。）你意下如何？師父（湛堂準禪師）說：『恩大難酬。』（恩情深重難以報答。）璣禪師聽后非常高興，於是命令湛堂準禪師擔任首座。到了晚上，湛堂準禪師為大家說法，但他反應遲鈍，說話笨拙，眾人都嘲笑他。璣禪師面露不悅之色。第二天，璣禪師在僧堂里點茶，湛堂準禪師不小心碰到了茶瓢，茶瓢掉在地上，他看到茶瓢跳動，於是領悟了應機的三昧（指能隨機應變的禪定境界）。後來他依止真凈禪師。一次，他讀到祖師的偈語：『心同虛空界，示等虛空法，證得虛空時，無是無非法。』（心如同虛空一樣廣大，所顯示的也如同虛空一樣的法，證悟到虛空的境界時，就沒有什麼是對的，也沒有什麼是錯的。）他豁然大悟。他經常對人說：『我于紹聖三年（1096年）十一月二十一日，悟得方寸禪（指在方寸之間領悟禪的真諦）。』
○上堂說法。西來祖意（指禪宗的宗旨），教外別傳（指不立文字，直指人心的傳法方式），非大根器（指沒有深厚根基的人），不能證入。其證入者（指證悟的人），不被文字語言所轉（指不被文字語言所束縛），聲色是非所迷（指不被聲色犬馬和是非對錯所迷惑），亦無雲門臨濟之殊（指沒有云門宗和臨濟宗的區別），趙州德山之異（指沒有趙州和德山的差異）。所以唱道（指宣揚佛法），須明有語中無語（指在有言語中體會無言語的真諦），無語中有語（指在無言語中體會言語的妙用）。若向這裡薦得（指如果能在這裡領悟），可謂終日著衣，未嘗掛一縷絲（指雖然整天穿著衣服，卻好像沒有掛一絲線一樣），終日吃飯，未嘗咬一粒米（指雖然整天吃飯，卻好像沒有咬一粒米一樣）。直是訶佛罵祖（指直接呵斥佛祖），有什麼過？雖然如是（雖然是這樣），欲得不招無間業（指想要不招致無間地獄的業報），莫謗如來正法輪（指不要誹謗如來的正法法輪）。喝一喝下座。
○上堂說法。拈起拄杖說：『歸宗會斬蛇（指歸宗禪師斬蛇的故事），禾山解打鼓（指禾山禪師善於擊鼓）。萬象與森羅（指宇宙萬物），皆從這裡去。』（都從這裡體現出來。）放下拄杖說：『歸堂喫茶。』（回禪堂喝茶去吧。）
【頌】璣禪師憑藉力量參禪，深入堂奧，但言語不合時宜。他經常向大眾開示，常常舉老僧在熙寧八年（1075年）的公案：『文帳在鳳翔府，供申當年崩了華山四十里，壓倒八十村人家。』（文書賬目在鳳翔府，當年申報華山崩塌四十里，壓倒了八十戶人家。）你們這些後生，茄子瓠子（指見識淺薄的人），幾時知得？有人問：『寶華王座上，因甚麼一向世諦？』（在寶華王座上，為什麼總是講世俗的道理？）師父說：『癡人，佛性豈有二種耶？』（愚癡的人，佛性難道有兩種嗎？）
泐潭湛堂準禪師
最初拜見真凈禪師。
【English Translation】 English version During a private meeting, Chan Master Ji raised a question posed by a monk to Touzi: 'What happens when a person who is utterly dead (referring to someone who has completely let go of the attachment to life and death) comes back to life?' Touzi replied, 'No night travel is allowed; one must arrive by dawn.' What do you make of this?' The Master (Chan Master Zhantang Zhun) said, 'The kindness is too great to repay.' Chan Master Ji was overjoyed and appointed Chan Master Zhantang Zhun as the head of the assembly. That evening, Chan Master Zhantang Zhun gave a Dharma talk to the assembly, but he was slow and clumsy in his speech, and the assembly laughed at him. Chan Master Ji looked displeased. The next day, Chan Master Ji was preparing tea in the monks' hall when Chan Master Zhantang Zhun accidentally knocked over the tea ladle. Seeing the ladle bounce, he attained the Samadhi (a state of meditative consciousness) of responding to the occasion. Later, he followed Chan Master Zhenjing. Once, he read the ancestral verse: 'The mind is like the realm of empty space, the teachings are like the Dharma of empty space, when one realizes empty space, there is neither right nor wrong.' He had a sudden enlightenment. He often said to people, 'On the 21st day of the 11th month of the third year of Shaosheng (1096), I attained the Chan of the square inch (referring to realizing the essence of Chan within the mind).'
○ Ascending the Dharma Hall. The ancestral intent from the West (referring to the essence of Zen Buddhism), a special transmission outside the teachings (referring to the transmission of Dharma directly to the mind, without relying on words), cannot be realized by those without great capacity (referring to those without deep roots). Those who realize it (referring to those who have attained enlightenment) are not swayed by words and language (referring to not being bound by words and language), nor are they deluded by sounds, sights, rights, and wrongs (referring to not being misled by sensual pleasures and judgments of right and wrong). There is no difference between the Yunmen and Linji schools (referring to no distinction between the Yunmen and Linji Zen schools), nor is there any difference between Zhaozhou and Deshan (referring to no difference between Zhaozhou and Deshan). Therefore, when proclaiming the Way (referring to propagating the Dharma), one must understand that there is speech within speechlessness (referring to understanding the truth of speechlessness within speech), and speechlessness within speech (referring to understanding the wonderful function of speech within speechlessness). If one can realize this here (referring to if one can realize this here), it can be said that one wears clothes all day long without hanging a single thread (referring to wearing clothes all day long as if not a single thread is hanging), and eats all day long without biting a single grain of rice (referring to eating all day long as if not biting a single grain of rice). Even scolding the Buddha and cursing the Patriarchs (referring to directly scolding the Buddha and cursing the Patriarchs), what fault is there? Although this is so (although this is the case), if you want to avoid incurring the karma of uninterrupted hell (referring to wanting to avoid incurring the karma of the Avici Hell), do not slander the Tathagata's true Dharma wheel (referring to not slandering the Tathagata's true Dharma wheel). He shouts once and descends from the seat.
○ Ascending the Dharma Hall. He raises his staff and says, 'Guizong knew how to slay a snake (referring to the story of Chan Master Guizong slaying a snake), and Heshan knew how to beat the drum (referring to Chan Master Heshan being skilled at drumming). All phenomena and the myriad things (referring to the universe and all things) come from here.' (All are manifested from here.) He throws down his staff and says, 'Return to the hall for tea.' (Let's go back to the Chan hall for tea.)
[Verse] Chan Master Ji used his strength to practice Chan and deeply penetrated the mysteries, but his words were not timely. He often instructed the assembly, often citing the case of the old monk in the eighth year of Xining (1075): 'The documents are in Fengxiang Prefecture, and in the year of the report, Mount Hua collapsed for forty miles, crushing the homes of eighty villages.' You young ones, eggplants and gourds (referring to those with shallow knowledge), when will you ever understand? Someone asked, 'On the throne of Baohua, why is it always worldly truth?' (On the throne of Baohua, why are you always talking about worldly matters?) The Master said, 'Foolish one, how can there be two kinds of Buddha-nature?' (Foolish one, how can there be two kinds of Buddha-nature?)
Chan Master Zhantang Zhun of Letan
Initially, he visited Chan Master Zhenjing.
凈問。近離甚處。師曰大仰。凈曰。夏在甚處。師曰大溈。凈曰。甚處人。師曰。興元府。凈展手曰。我手何似佛手。師罔措。凈曰。適來祇對。一一靈明。一一天真。及乎道個我手何似佛手。便成窒礙。且道病在甚處。師曰。某甲不會。凈曰。一切現成。更教誰會。師當下釋然。服勤十載。所往必隨。紹聖三年。真凈移石門。眾益盛。凡衲僧扣問。但瞑目危坐。無所示。見來學。則往治蔬圃。率以為常。師謂同行恭上座曰。老漢無意於法道乎。一日舉杖決渠水濺衣。忽大悟。凈詬曰。此乃敢爾䖃苴耶。自此跡愈晦而名益。著。
○師自浙。回泐潭。謁深禪師。尋命分座。聞有悟侍者。見所擲㸑余有省。詣方丈通所悟。深喝出。因喪志。自縊于延壽堂廁后。出沒無時。眾憚之。師聞。半夜特往登溷。方脫衣。悟即提凈水至。師曰。待我脫衣。脫罷。悟復到。未幾。悟供籌子。師滌凈已。召接凈桶去。悟才接。師執其手問曰。汝是悟侍者那。悟曰諾。師曰。是當時在知客寮。見掉火柴頭有個悟處底么。參禪學道。祇要知個本命元辰下落處。汝刬地作此去就。汝在藏殿。移首座鞋。豈不是汝當時悟得底。又在知客寮。移他枕子。豈不是汝當時悟得底。汝每夜在此提水度籌。豈不是汝當時悟得底。因甚麼不知下落。卻
【現代漢語翻譯】 現代漢語譯本 凈（指云居凈禪師）問：『您最近從哪裡來？』 師（指石門慧洪禪師）說：『大仰山。』 凈問：『夏天在哪裡度過？』 師說：『大溈山。』 凈問：『您是哪裡人？』 師說：『興元府（今陜西省漢中市）。』 凈伸出手說：『我的手像佛手嗎？』 師不知所措。 凈說：『剛才的對答，一一靈明，一一天真。等到問到『我的手像佛手嗎』，就成了阻礙。請問病在哪裡？』 師說：『我不會。』 凈說：『一切都是現成的，還教誰會？』 師當下釋然醒悟，服侍凈禪師十年，無論去哪裡都跟隨。 紹聖三年（1096年），真凈禪師移居石門，門下弟子更加興盛。凡是僧人前來請教，真凈禪師只是閉目端坐，不作任何指示。見到來學習的人，就去整理菜園，這成了常態。 慧洪禪師對同行的恭上座說：『老漢我難道對佛法沒有興趣嗎？』 一天，慧洪禪師舉起木杖疏通水渠，水濺到衣服上，忽然大悟。 真凈禪師責罵道：『這難道是敢於如此輕率對待佛法嗎？』 從此以後，慧洪禪師的行跡更加隱晦，但名聲卻越來越大。
慧洪禪師從浙江回到泐潭，拜訪深禪師，不久被命為分座說法。 聽說有個悟侍者，見到所丟棄的柴火殘餘有所領悟，前往方丈室陳述所悟。 深禪師喝斥他出去，悟侍者因此喪失了志氣，在延壽堂廁所后自縊身亡。 之後，悟侍者常常出沒無常，眾人都害怕他。 慧洪禪師聽說后，半夜特意前往登上廁所。剛脫下衣服，悟侍者就提著凈水來到。 慧洪禪師說：『等我脫完衣服。』脫完衣服后，悟侍者又來了。 不久，悟侍者送來籌子（計數用具）。慧洪禪師洗凈后，叫悟侍者接走凈桶。 悟侍者剛接過，慧洪禪師就抓住他的手問道：『你是悟侍者嗎？』 悟侍者回答：『是。』 慧洪禪師說：『就是當時在知客寮，見到掉落的火柴頭有所領悟的那個人嗎？參禪學道，只要知道自己本命元辰的下落之處。你白白地做出這樣的舉動。你在藏殿，移動首座的鞋子，難道不是你當時悟得的？又在知客寮，移動他的枕頭，難道不是你當時悟得的？你每夜在這裡提水送籌，難道不是你當時悟得的？為什麼不知道下落，卻……』
【English Translation】 English version Jing (referring to Zen Master Yunju Jing) asked: 'Where have you come from recently?' The Master (referring to Zen Master Shimen Huihong) said: 'Dayang Mountain.' Jing asked: 'Where did you spend the summer?' The Master said: 'Dawei Mountain.' Jing asked: 'Where are you from?' The Master said: 'Xingyuan Prefecture (now Hanzhong City, Shaanxi Province).' Jing stretched out his hand and said: 'Is my hand like the Buddha's hand?' The Master was at a loss. Jing said: 'The previous answers were all clear and bright, all naturally true. But when it comes to asking 'Is my hand like the Buddha's hand?', it becomes an obstacle. Where is the problem?' The Master said: 'I don't know.' Jing said: 'Everything is readily available, who else needs to know?' The Master suddenly awakened, serving Zen Master Jing for ten years, following him wherever he went. In the third year of Shaosheng (1096 AD), Zen Master Zhenjing moved to Shimen, and his disciples became even more prosperous. Whenever monks came to ask for instruction, Zen Master Zhenjing would simply close his eyes and sit upright, without giving any instructions. When he saw someone coming to learn, he would go to tend the vegetable garden, which became the norm. Zen Master Huihong said to his fellow practitioner, Venerable Gong: 'Am I, this old man, not interested in the Dharma?' One day, Zen Master Huihong raised his staff to clear a water channel, and the water splashed on his clothes, and he suddenly had a great enlightenment. Zen Master Zhenjing scolded: 'Is this daring to treat the Dharma so carelessly?' From then on, Zen Master Huihong's actions became more obscure, but his reputation grew even greater.
Zen Master Huihong returned from Zhejiang to Letan, visited Zen Master Shen, and was soon appointed to share the seat and preach the Dharma. It was said that there was an attendant named Wu, who had some understanding from seeing the discarded firewood remnants, and went to the abbot's room to explain his understanding. Zen Master Shen shouted him out, and Attendant Wu lost his ambition and hanged himself behind the toilet in Yanshou Hall. After that, Attendant Wu often appeared and disappeared unpredictably, and everyone was afraid of him. Zen Master Huihong heard about this and went to the toilet in the middle of the night. As soon as he took off his clothes, Attendant Wu came with clean water. Zen Master Huihong said: 'Wait for me to finish undressing.' After he finished undressing, Attendant Wu came again. Soon, Attendant Wu brought counting sticks (tools for counting). After Zen Master Huihong washed, he asked Attendant Wu to take away the clean bucket. As soon as Attendant Wu took it, Zen Master Huihong grabbed his hand and asked: 'Are you Attendant Wu?' Attendant Wu replied: 'Yes.' Zen Master Huihong said: 'Is that the one who had some understanding when he saw the fallen match head in the guest hall? Studying Zen and learning the Way, you only need to know where your original life essence lies. You are doing such things in vain. In the treasure hall, you moved the chief seat's shoes, wasn't that what you understood at that time? Also in the guest hall, you moved his pillow, wasn't that what you understood at that time? You bring water and deliver counting sticks here every night, wasn't that what you understood at that time? Why don't you know where it is, but...'
在這裡惱亂大眾。師猛推之。索然如倒壘甓。由是無復見者。
凈覺本禪師
僧問。同聲相應時如何。師曰。鵓鳩樹上啼。曰同氣相求時如何。師曰。猛虎巖前嘯。
報慈英禪師
上堂。與么上來。猛虎出林。與么下來。驚蛇入草。不上不下。日輪杲杲。喝一喝曰。瀟湘江水碧溶溶。出門便是長安道。
寶華鑒禪師
上堂。參禪別無奇特。祇要當人命根斷。疑情脫。千眼頓開。如大洋海底。輥一輪赫日。上升天門。照破四天之下。萬別千差。一時明瞭。便能握金剛王寶劍。七縱八橫。受用自在。豈不快哉。其或見諦不真。影像彷彿。尋言逐句。受人指呼。驢年得快活去。不如屏息塵緣。豎起脊梁骨。著些精彩。究教七穿八穴。百了千當。向水邊林下。長養聖胎。亦不枉受人天供養。然雖如是。臥雲門下。有個鐵門限。更須猛著氣力。跳過始得。擬議之間。墮坑落塹。以拂子掣禪床。下座。
九峰廣禪師
謁云蓋智和尚。乃問。興化打克賓。意旨如何。智下禪床展兩手吐舌示之。師打一坐具。智曰。此是風力所轉。又問石霜琳禪師。琳曰。你意作么生。師亦打一坐具。琳曰。好一坐具。祇是不知落處。又問真凈。凈曰。你意作么生。師復打一坐具。凈曰。他打你也打
【現代漢語翻譯】 現代漢語譯本 在這裡擾亂大眾。師父猛烈地推開他，（那人）像倒塌的磚塊一樣頹然倒地，從此以後就再也沒出現過。
凈覺本禪師
有僧人問：『同聲相應時如何？』 師父說：『鵓鳩在樹上啼叫。』 （僧人）問：『同氣相求時如何？』 師父說：『猛虎在巖前嘯叫。』
報慈英禪師
（禪師）上堂說法：『這樣上來，如猛虎出林；這樣下去，如驚蛇入草。不上不下，如日輪高照。』 喝一聲說：『瀟湘江水碧綠清澈，出門就是長安大道。』（長安：唐朝[618年-907年]首都）
寶華鑒禪師
（禪師）上堂說法：『參禪沒有什麼特別的，只要當下斷掉人的命根，疑情脫落，千眼頓開，如同在大洋海底，滾動一輪紅日，上升到天門，照破四大天之下，萬種差別，一時明瞭，便能握住金剛王寶劍，縱橫馳騁，受用自在，豈不快哉！如果見地不真，影像模糊，尋言逐句，被人指使，那要到驢年才能快活啊！不如屏息塵緣，豎起脊梁骨，用些精神，徹底追究，百了千當，在水邊林下，長養聖胎，也不枉受人天供養。』 雖然如此，臥雲門下，有個鐵門檻，更須猛著氣力，跳過才能通過。稍微猶豫，就會掉入坑裡。』 用拂子擊打禪床，下座。
九峰廣禪師
（九峰廣禪師）拜見云蓋智和尚，於是問道：『興化打克賓，意旨如何？』 智和尚下禪床，展開雙手，吐出舌頭來表示。禪師打了一下坐具。智和尚說：『這是風力所轉。』 又問石霜琳禪師，琳禪師說：『你意作么生？』 禪師也打了一下坐具。琳禪師說：『好一個坐具，只是不知落處。』 又問真凈禪師，真凈禪師說：『你意作么生？』 禪師又打了一下坐具。真凈禪師說：『他打你，你也打。』
【English Translation】 English version He was creating disturbance among the assembly here. The master forcefully pushed him away, and he collapsed like a pile of bricks. From then on, he was never seen again.
Chan Master Jingjue Ben
A monk asked, 'What is it like when similar sounds resonate with each other?' The master said, 'A turtledove cries on a tree.' (The monk) asked, 'What is it like when similar spirits seek each other?' The master said, 'A fierce tiger roars in front of a cliff.'
Chan Master Bao Ci Ying
(The Chan master) ascended the Dharma hall and 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, like the sun shining brightly.' He shouted, 'The Xiangjiang River is green and clear, and the road to Chang'an (Capital of Tang Dynasty [618-907]) is right outside the door.'
Chan Master Baohua Jian
(The Chan master) ascended the Dharma hall and said, 'Chan practice is nothing special. It only requires cutting off the root of one's life in the present moment, releasing doubts, and suddenly opening a thousand eyes. It's like rolling a blazing sun from the bottom of the great ocean, ascending to the gate of heaven, illuminating the myriad differences beneath the four great heavens, and understanding them all at once. Then one can grasp the Vajra King's precious sword, move freely in all directions, and enjoy oneself. Wouldn't that be wonderful! If one's understanding is not genuine, the images are vague, following words and phrases, being directed by others, one will only find happiness in the year of the donkey! It is better to restrain worldly connections, straighten one's spine, put some effort into thoroughly investigating, understanding everything, and nurturing the sacred embryo by the water and in the forest, which would not be in vain to receive offerings from humans and gods.' Even so, under the Woyun gate, there is an iron threshold, and one must exert great effort to jump over it to pass. Hesitation will lead to falling into a pit.' He struck the Zen bed with a whisk and descended from the seat.
Chan Master Jiufeng Guang
(Chan Master Jiufeng Guang) visited the Venerable Yungai Zhi and asked, 'What is the meaning of Xinghua hitting Kebin?' Venerable Zhi descended from the Zen bed, spread out his hands, and stuck out his tongue to indicate. The Chan master struck the sitting cushion once. Venerable Zhi said, 'This is turned by the force of the wind.' He also asked Chan Master Shishuang Lin, who said, 'What do you intend?' The Chan master also struck the sitting cushion once. Chan Master Lin said, 'A good sitting cushion, but I don't know where it will land.' He also asked True Purity (Zhenjing), who said, 'What do you intend?' The Chan master struck the sitting cushion again. True Purity said, 'He hits you, and you hit too.'
。師于言下大悟。后住九峰。衲子宗仰。
黃檗全禪師
上堂。以拂子擊禪床曰。一槌打透無盡藏。一切珍寶吾家有。拈來普濟貧乏人。免使波吒路邊走。遂喝曰。誰是貧乏者。
清涼慧洪覺范禪師
從宣秘講成實唯識論。逾四年。棄謁真凈于歸宗。凈遷石門。師隨至。凈患其深聞之弊。每舉玄沙未徹之語。發其疑。凡有所對。凈曰。你又說道理耶。一日頓脫所疑。述偈曰。靈云一見不再見。紅白枝枝不著花。叵耐釣魚船上客。卻來平地捷魚鰕。凈見為助喜。
○后住清涼。示眾。舉首楞嚴。如來語阿難曰。汝應嗅此爐中栴檀。此香若復然於一銖。室羅筏城。四十里內。同時聞氣。于意云何。此香為復生旃檀木。生於汝鼻。為生於空。阿難。若復此香。生於汝鼻。稱鼻所生。當從鼻出。鼻非旃檀。云何鼻中有旃檀氣。稱汝聞香。當於鼻入。鼻中出香。說聞非義。若生於空。空性常恒。香應常在。何藉罏中爇此枯木。若生於木。則此香質。因爇成煙。若鼻得聞。合蒙煙氣。其煙騰空。未及遙遠。四十里內。云何已聞。是故當知。香鼻與聞。俱無處所。即嗅與香。二處虛妄。本非因緣。非自然性。師曰。入此鼻觀。親證無生。又大智度論問曰。聞者云何聞。用耳根聞耶。用耳識聞耶。用意
【現代漢語翻譯】 現代漢語譯本： 禪師聽了他的話，頓時大徹大悟。後來住在九峰山，僧人都很敬仰他。 黃檗全禪師 上堂時，用拂子敲擊禪床說：『一槌打透無盡藏（比喻佛法深奧，蘊含無盡智慧），一切珍寶我家有。』拿來普遍救濟貧乏的人，免得他們像波吒（乞丐）一樣在路邊走。』於是大喝一聲說：『誰是貧乏者？』 清涼慧洪覺范禪師 從前跟隨宣秘講習《成實論》和《唯識論》，超過四年。後來放棄講習，去歸宗拜見真凈禪師。真凈禪師遷往石門，慧洪禪師也跟隨前往。真凈禪師擔心他有深究聞解的弊病，常常舉玄沙禪師未徹悟的話語，啓發他的疑惑。凡是慧洪禪師有所回答，真凈禪師就說：『你又在說道理了嗎？』有一天，慧洪禪師突然擺脫了疑惑，作偈說：『靈雲和尚一見桃花不再見，紅白桃花枝枝上都不著花。可恨那些在釣魚船上的人，卻到平地上來搶奪魚蝦。』真凈禪師見了，非常高興，贊助他。 後來慧洪禪師住在清涼寺。向大眾開示時，舉《首楞嚴經》中的一段話，如來說：『你應該聞這個爐中栴檀（一種名貴的香木）的香味。這種香味如果只燃燒一銖（古代重量單位），室羅筏城（古印度城市名）四十里之內，都能同時聞到。你認為怎麼樣？這種香味是生於栴檀木，生於你的鼻子，還是生於虛空？阿難（佛陀的弟子），如果這種香味生於你的鼻子，稱之為鼻子所生，應當從鼻子出來。鼻子不是栴檀木，為什麼鼻子中有栴檀的香味？稱你聞到香味，應當從鼻子進入。從鼻子中出香味，說聞香就沒有意義了。如果生於虛空，虛空的性質是常恒不變的，香味應當常在，何必藉助於爐中燃燒這枯木？如果生於木頭，那麼這種香味的本質，因為燃燒而變成煙。如果鼻子能夠聞到，應當蒙受煙氣。那煙騰空而起，還沒到遙遠的地方，四十里之內，怎麼已經聞到了？所以應當知道，香、鼻子和聞，都沒有固定的處所。嗅覺和香味，這兩個處所都是虛妄的，本來不是因緣所生，也不是自然而有的。』禪師說：『進入這種鼻觀，就能親身證悟無生。』又引用《大智度論》提問說：『聞者用什麼來聞？是用耳根聞呢？是用耳識聞呢？還是用意根聞？』
【English Translation】 English version: The master was greatly enlightened upon hearing these words. Later, he resided at Jiufeng Mountain, where he was revered by the monks. Zen Master Huangbo Quan In his sermon, he struck the Zen platform with a whisk and said: 'One strike penetrates the inexhaustible treasury (a metaphor for the profoundness of the Buddha's teachings, containing endless wisdom), all treasures belong to my family.' He takes them to universally aid the poor and needy, saving them from wandering like Patas (beggars) on the roadside.' Then he shouted: 'Who are the poor and needy?' Zen Master Qingliang Huihong Juefan He used to follow Xuanmi in lecturing on the Chengshi Lun (Treatise on the Establishment of Truth) and the Weishi Lun (Treatise on Consciousness-only) for more than four years. Later, he abandoned lecturing and went to Guizong to see Zen Master Zhenjing. When Zen Master Zhenjing moved to Shimen, Zen Master Huihong followed him. Zen Master Zhenjing was worried about his fault of deeply investigating through hearing and understanding, so he often used the words of Zen Master Xuansha that had not been thoroughly understood to inspire his doubts. Whenever Zen Master Huihong answered, Zen Master Zhenjing would say: 'Are you talking about principles again?' One day, Zen Master Huihong suddenly got rid of his doubts and composed a verse saying: 'Lingyun saw the peach blossoms once and never saw them again, the red and white peach blossoms do not bloom on any branch. It is hateful that those on fishing boats come to the flat ground to snatch fish and shrimp.' Zen Master Zhenjing was very happy to see this and supported him. Later, Zen Master Huihong resided in Qingliang Temple. When giving a sermon to the public, he quoted a passage from the Shurangama Sutra, in which the Tathagata (another name for Buddha) said: 'You should smell the fragrance of this sandalwood (a precious fragrant wood) in the burner. If only a zhu (an ancient unit of weight) of this fragrance is burned, the entire city of Shravasti (an ancient Indian city) within forty li (a unit of distance) will smell it at the same time. What do you think? Does this fragrance originate from the sandalwood tree, from your nose, or from the void? Ananda (Buddha's disciple), if this fragrance originates from your nose, and is said to be produced by the nose, it should come out of the nose. The nose is not sandalwood, so why is there the fragrance of sandalwood in the nose? If you say you smell the fragrance, it should enter through the nose. If the fragrance comes out of the nose, it is meaningless to say you smell it. If it originates from the void, the nature of the void is constant and unchanging, and the fragrance should always be present, so why is it necessary to burn this dry wood in the burner? If it originates from the wood, then the essence of this fragrance turns into smoke because of the burning. If the nose can smell it, it should be covered by the smoke. The smoke rises into the air, and before it reaches a distant place, how can it already be smelled within forty li? Therefore, you should know that fragrance, the nose, and smelling have no fixed location. The sense of smell and the fragrance, these two locations are both illusory, and are not produced by causes and conditions, nor are they natural.' The Zen master said: 'Entering this contemplation of the nose, one can personally realize non-birth.' He also quoted the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom) and asked: 'What does the hearer use to hear? Does he use the ear root to hear? Does he use the ear consciousness to hear? Or does he use the mind root to hear?'
識聞耶。若耳根聞。耳根無覺識知。故不能聞。若耳識聞。耳識一念故。不能分別。不應聞。若意識聞。意識亦不能聞。何以故。先五識。識五塵。然後意識識。意識不能識現在五塵。唯識。過去未來五塵。若意識能識現在五塵者。盲聾人亦應識聲也。何以故。意識不破故。師曰。究此聞塵。則合本妙。既證無生。又合本妙。畢竟是何境界。良久曰。白猿已叫千巖晚。碧縷初橫萬字爐。
○崇寧二年。會無盡居士張公于峽之善溪。張嘗自謂得龍安悅禪師末後句。叢林畏與語。因夜話及之。曰可惜云庵不知此事。師問僧以。張曰。商英頃自金陵酒官。移知豫章。過歸宗。見之。欲為點破。方敘悅末後句。未卒。此老大怒罵曰。此吐血禿丁。脫空妄語。不得信。既見其盛怒。更不欲敘之。師笑曰。相公但識龍安口傳末後句。而真藥現前。不能辯也。張大驚起。執師手曰。老師真有此意耶。曰疑則別參。乃取家藏云庵頂相。展拜贊之。書以授師。其詞曰。云庵綱宗。能用能照。天鼓希聲。不落凡調。冷麵嚴眸。神光獨耀。孰傳其真。覿面為肖。前悅后洪。如融如肇。大慧處眾日。嘗親依之。每嘆其妙悟辯慧。
超化靜禪師
上堂。聲前認得。已涉廉纖。句下承當。猶為鈍漢。電光石火。尚在遲疑。點著不
【現代漢語翻譯】 現代漢語譯本： 問：是識在聽聞嗎？如果是耳根在聽聞，耳根本身沒有覺察和識別的能力，所以不能聽聞。如果是耳識在聽聞，耳識只有一念，所以不能分別，不應該能聽聞。如果是意識在聽聞，意識也不能聽聞。為什麼呢？因為先有前五識（眼識、耳識、鼻識、舌識、身識）識別五塵（色、聲、香、味、觸），然後才有意識識別。意識不能識別現在的五塵，只能識別過去和未來的五塵。如果意識能識別現在的五塵，那麼盲人和聾人也應該能識別聲音啊。為什麼呢？因為他們的意識沒有損壞啊。師父說：深入探究這聽聞的塵境，就能與根本的妙理相合。既然證悟了無生，又能與根本的妙理相合。這究竟是什麼樣的境界呢？（停頓良久）說：白猿已經叫得千山萬壑都染上了暮色，精美的盤香爐中，碧綠色的香菸剛剛橫過那萬字紋路。
崇寧二年（1103年），在峽州的善溪與無盡居士張公相會。張公曾經自稱得到了龍安悅禪師的末後句，叢林中的人都害怕與他談論此事。因此晚上談話時提到了這件事。我說可惜云庵禪師不知道這件事。張公問僧人。張公說：商英不久前從金陵的酒官，調任到豫章做知府，路過歸宗寺，去拜見歸宗禪師，想要為他點破（末後句），剛敘述到悅禪師的末後句，還沒說完，這位老禪師勃然大怒，罵道：這個吐血的禿驢，胡說八道，不要相信他。因為看到他盛怒的樣子，就不想再說了。我笑著說：您只認識龍安禪師口頭傳授的末後句，而真正的藥（真理）出現在面前，卻不能辨別啊。張公非常驚訝地站起來，握著我的手說：老師您真的有這樣的見解嗎？我說：如果懷疑就去別處參訪。於是取出家藏的云庵禪師的頂相畫像，展開禮拜讚頌，寫下文字交給了我。其中的詞句是：云庵禪師的綱宗，能運用能照見，天鼓的聲音稀有，不落入凡俗的調子。冷峻的面容，嚴厲的眼神，神光獨自閃耀。誰能傳達他的真髓？面對面才能逼真地描繪。前有悅禪師，後有洪禪師，如水乳交融，如開天闢地。大慧禪師在眾人的時候，曾經親自依止他，常常讚歎他的精妙領悟和辯才。
超化靜禪師
上堂說法：在聲音之前就認識到了，已經落入了細微的分別。在語句之下才領會，仍然是遲鈍的人。電光石火般的速度，還在遲疑，點著不...
【English Translation】 English version: Question: Is it consciousness that hears? If it is the ear-faculty that hears, the ear-faculty itself has no awareness or cognition, so it cannot hear. If it is ear-consciousness that hears, ear-consciousness is only a single moment, so it cannot discriminate and should not be able to hear. If it is mind-consciousness that hears, mind-consciousness also cannot hear. Why? Because first the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) cognize the five sense objects (form, sound, smell, taste, touch), and then mind-consciousness cognizes. Mind-consciousness cannot cognize the present five sense objects, it can only cognize the past and future five sense objects. If mind-consciousness could cognize the present five sense objects, then blind and deaf people should also be able to recognize sounds. Why? Because their mind-consciousness is not damaged. The master said: Thoroughly investigate this sound-dust, and it will unite with the fundamental wonder. Since you have realized no-birth, you also unite with the fundamental wonder. What kind of state is this after all? (After a long pause) He said: 'The white ape has already cried, the myriad cliffs are late with dusk; the green smoke just begins to cross the myriad-character incense burner.'
In the second year of Chongning (1103 AD), I met Layman Zhang Gong of Wujin at Shanxi in Xia Prefecture. Zhang once claimed to have obtained the 'last word' of Zen Master Yue of Long'an, and the monastic community was afraid to talk to him about it. Therefore, during an evening conversation, I mentioned this matter. I said it was a pity that Zen Master Yun'an did not know about this. Zhang asked a monk. Zhang said: 'Shang Ying recently transferred from the wine official in Jinling to become the prefect of Yuzhang, and passed by Guizong Temple to visit the Zen master there, intending to enlighten him (regarding the last word). He had just begun to narrate Zen Master Yue's last word, but before he could finish, the old Zen master flew into a rage and cursed: 'This spitting-blood bald donkey is talking nonsense and lies, do not believe him!' Because he saw his great anger, he did not want to say any more.' I smiled and said: 'You only recognize the orally transmitted last word of Zen Master Long'an, but when the true medicine (truth) appears before you, you cannot recognize it.' Zhang was greatly surprised and stood up, holding my hand and saying: 'Teacher, do you really have this understanding?' I said: 'If you doubt, go elsewhere to inquire.' Then I took out the portrait of Zen Master Yun'an's head from my family collection, unfolded it, and bowed and praised it, writing words to give to me. The words were: 'Zen Master Yun'an's guiding principle, able to use and able to illuminate, the sound of the heavenly drum is rare, not falling into mundane tunes. Cold face, stern eyes, divine light shines alone. Who can transmit his true essence? Face to face can vividly depict it. Before there was Yue Zen Master, after there was Hong Zen Master, like water and milk blending, like the creation of heaven and earth. When Great Master Hui was among the assembly, he personally relied on him, often praising his exquisite understanding and eloquence.'
Zen Master Jing of Chaohua
Ascending the Dharma hall: Recognizing before the sound has already fallen into subtle discriminations. Understanding under the sentence is still a dull person. The speed of lightning and flint is still hesitant, lighting up not...
來。橫屍萬里。良久云。有甚用處。咄。
石頭懷志庵主
肆講十二年。宿學敬慕。嘗欲會通諸宗。正一代時教。有禪者問曰。杜順乃賢首宗祖師也。談法身。則曰。懷州牛吃禾。益州馬腹脹。此偈合歸天臺何義耶。師無對。即出遊方。晚至洞山。謁真凈。問古人一喝不作一喝用。意旨如何。凈叱之。師趨出。凈笑呼曰。浙子。齋后遊山好。師忽領悟。久之辭去。凈曰。子所造雖逸格。惜緣不勝耳。因識其意。自是諸方力命出世。師卻之。庵居二十年。不與世接。士夫踵門。略不顧。有偈曰。萬機休罷付癡憨。軌跡時容野鹿參。不脫麻衣拳作枕。幾生夢在綠蘿庵。或問住山多年。有何旨趣。師曰。山中住。獨掩柴門無別趣。三個柴頭品字煨。不用援毫文彩露。
雙溪印首座
一日偶書曰。折腳鐺兒謾自煨。飯余長是坐堆堆。一從近日生涯拙。百鳥衘華去不來。又以觸衣碎甚。作偈曰。不掛寸絲方免寒。何須特地裊長竿。而今落落零零也。七佛之名甚處安。
(會元十七卷終)
羅漢南禪師
上堂。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。
慈雲彥隆禪師
上堂。舉玄沙示眾
【現代漢語翻譯】 來。橫屍萬里。良久云。有甚用處。咄。
石頭懷志庵主
講經說法十二年。宿學（指有深厚學識的人）敬慕。曾經想要會通各個宗派，匡正一代的時教。有禪者問：『杜順（Dushun）乃是賢首宗（Xianshou School）的祖師。談論法身（Dharmakaya）時說：「懷州（Huaizhou）的牛吃禾，益州（Yizhou）的馬腹脹。」這句偈語應該歸於天臺宗（Tiantai School）的什麼含義呢？』 懷志庵主沒有回答，於是出遊四方。晚年到達洞山（Dongshan），拜見真凈禪師（Zhenjing）。問：『古人的一喝不作一喝用，意旨如何？』 真凈禪師呵斥他。懷志庵主快步走出。真凈禪師笑著呼喚說：『浙子（Zhezi），齋飯後遊山好。』 懷志庵主忽然領悟。過了很久才告辭離去。真凈禪師說：『你所造詣的雖然超脫常規，可惜緣分不夠深厚。』 因此瞭解了他的心意。從此各方有力人士都勸請懷志庵主出世弘法，懷志庵主都拒絕了。在庵中隱居了二十年，不與世俗交往。士大夫登門拜訪，他也不理睬。他有一首偈語說：『萬般事務都放下，交給癡傻來應對，行蹤有時容許野鹿來相伴。不脫麻衣，拳頭當枕頭，多少生都在這綠蘿庵的夢中。』 有人問他住山多年，有什麼旨趣。懷志庵主說：『住在山中，獨自關閉柴門沒有別的趣味，三個柴頭品字形地煨著，不用舞文弄墨。』
雙溪印首座
一天偶然寫道：『缺腳的鐺兒白白地煨著，飯後總是堆坐著。自從近日生活變得笨拙，百鳥銜著花兒不再來了。』 又因為觸衣破碎得很厲害，作偈說：『不掛一絲才能免受寒冷，何須特意豎起長竿。如今零零落落的，七佛（Seven Buddhas）的名號安放在哪裡呢？』
（會元十七卷終）
羅漢南禪師
上堂說法：『禪不禪，道不道，三寸舌頭胡亂掃。昨夜日輪飄落桂花，今朝月窟生長芝草。阿呵呵，萬兩黃金無處討。一句絕思量，諸法不相到。』
慈雲彥隆禪師
上堂說法，舉玄沙（Xuansha）示眾
【English Translation】 Coming. Corpses lie for ten thousand miles. After a long while, he said, 'What's the use?' Tut!
Hermit Huaizhi of Stone
He lectured for twelve years. Scholars admired him. He once wanted to unite all schools and rectify the teachings of an era. A Chan practitioner asked, 'Dushun (杜順), the patriarch of the Xianshou School (賢首宗), when discussing the Dharmakaya (法身), said, "The cow in Huaizhou (懷州) eats the grain, and the horse in Yizhou (益州) has a bloated belly." To what meaning of the Tiantai School (天臺宗) does this verse belong?' The master had no answer and went traveling. Late in life, he arrived at Dongshan (洞山) and visited Zhenjing (真凈). He asked, 'What is the meaning of the ancients' saying, "One shout is not used as one shout"?' Zhenjing scolded him. The master hurried out. Zhenjing laughed and called out, 'Zhezi (浙子), it's good to stroll in the mountains after the vegetarian meal.' The master suddenly understood. After a long time, he bid farewell. Zhenjing said, 'Although your achievements are unconventional, it's a pity that your affinity is not strong enough.' Because he understood his intention, people from all sides urged him to appear in the world. The master refused and lived in seclusion in his hermitage for twenty years, not interacting with the world. Scholars came to visit, but he ignored them. He had a verse that said, 'All affairs are put down and entrusted to foolishness, traces sometimes allow wild deer to participate. Not taking off the hemp clothes, making a fist as a pillow, how many lives have I dreamed in this green vine hermitage?' Someone asked him what the purpose was of living in the mountains for many years. The master said, 'Living in the mountains, I close the wooden door alone with no other interest, three firewood pieces are warming in the shape of the character "品", no need to use literary talent.'
Chief Seat Yin of Shuangxi
One day, he wrote: 'The broken-legged pot is warmed in vain, after the meal, I always sit in a pile. Since my life has become clumsy recently, a hundred birds carrying flowers no longer come.' Also, because the touch-robe was very broken, he composed a verse: 'Not hanging an inch of silk can avoid the cold, why specially erect a long pole. Now it is scattered and fragmented, where are the names of the Seven Buddhas (Seven Buddhas) placed?'
(End of Volume 17 of Huiyuan)
Chan Master Nan of Luohan
Ascending the hall: 'Chan is not Chan, Dao is not Dao, the three-inch tongue sweeps randomly. Last night, the sun's wheel drifted osmanthus flowers, this morning, the moon's cave grew ganoderma. Aha ha, ten thousand taels of gold cannot be found anywhere. One sentence cuts off thinking, all dharmas do not reach each other.'
Chan Master Yanlong of Ciyun
Ascending the hall, citing Xuansha (玄沙) to instruct the assembly
曰。盡大地都來是一顆明珠。時有僧問。既是一顆明珠。學人為甚不識。沙曰。全體是珠。更教誰識。曰雖然全體是。爭奈學人不識。沙曰。問取你眼。師曰。諸禪德。這個公案。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。
大溈祖瑃禪師
上堂。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。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。後頭兩句是格外談。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。
福嚴演禪師
僧問。如何是佛。師當面便唾。
昭覺白禪師
上堂。寒便向火。熱即搖扇。饑時吃飯。困來打眠。所以趙州庭前柏。香嚴嶺后松。栽來無別用。祇要引清風。且道畢竟事作么生。甲子乙丑海中金。丙寅丁卯爐中火。
薦福道英禪師
上堂。據道而論。語也不得。默也不得。直饒語默兩忘。亦沒交涉。何故。句中無路。意在句中。無意無不意。非計較之所及。若是劈頭點一點。頂門豁然眼開者。於此卻有疾速分。若低頭向意根
【現代漢語翻譯】 現代漢語譯本： （僧人）說：整個大地都變成一顆明珠。當時有僧人問：既然是一顆明珠，學人為什麼不認識？沙（指僧人）說：全體都是珠，還教誰去認識？（僧人）說：雖然全體是珠，無奈學人不認識。沙（指僧人）說：去問你的眼睛。師（指禪師）說：各位禪德，這個公案，就像嚼飯餵小孩，牽著手還給枴杖。明白了嗎？如果還不明白，必須反省自身來參悟，一定要真實，不能信口胡說，徒然虛度一生。
大溈祖瑃禪師
上堂說法。道沒有固定的規律，法超越見解和知識。言語和語句相互投合，都沒有固定的定義。自古以來龍門沒有留宿的客人，至今鳥道斷絕行人的軌跡。想要領會其中的真意，就像火里的蝍蟟吞食大蟲。咄！
上堂說法。下雨時臺階潮濕，天晴時水不流動。鳥巢筑在滄海底部，魚躍出石山之巔。大眾中大有議論，認為前面兩句是平實的語言，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。如果看到美玉墜落，才知道什麼是寬廣。咦！
福嚴演禪師
僧人問：什麼是佛？禪師當面就吐唾沫。
昭覺白禪師
上堂說法。冷了就烤火，熱了就搖扇子，餓了就吃飯，困了就睡覺。所以趙州（地名）庭前的柏樹，香嚴（地名）嶺后的松樹，栽種來沒有別的用處，只要引來清風。那麼，究竟是怎麼回事呢？甲子（64年週期之一）乙丑（64年週期之一）是海中金，丙寅（64年週期之一）丁卯（64年週期之一）是爐中火（都是六十甲子納音中的說法）。
薦福道英禪師
上堂說法。根據道來說，說也不可以，沉默也不可以，即使是言語和沉默都忘記了，也沒有關係。為什麼呢？句中沒有路，意在句中，無意也無不意，不是計較所能達到的。如果是劈頭一下點醒，頂門豁然開朗的人，在這裡卻有迅速領悟的份。如果低頭向意根（指意識的根源）尋找……
【English Translation】 English version: (The monk) said: The entire great earth is all one bright pearl. At that time, a monk asked: Since it is one bright pearl, why don't students recognize it? Sha (referring to the monk) said: The whole is the pearl, who else needs to recognize it? (The monk) said: Although the whole is the pearl, unfortunately, students do not recognize it. Sha (referring to the monk) said: Ask your eyes. The master (referring to the Zen master) said: Fellow Zen practitioners, this koan is like chewing rice to feed a child, giving a hand and also a cane. Do you understand? If you don't understand, you must examine yourself and contemplate, be truthful, and do not speak falsely, wasting your life in vain.
Zen Master Dawei Zuchun
Ascending the hall to preach. The Dao has no fixed rules, and the Dharma transcends views and knowledge. Words and phrases that resonate have no fixed definitions. Since ancient times, Longmen (Dragon Gate, place name) has had no overnight guests, and to this day, the bird path has cut off the traces of travelers. If you want to understand the true meaning, it's like a centipede in the fire swallowing a large insect. Tut!
Ascending the hall to preach. When it rains, the steps are wet; when it's sunny, the water doesn't flow. Bird nests are built at the bottom of the vast sea, and fish leap from the top of the rocky mountain. There is much discussion among the crowd, believing that the first two sentences are plain language, and the last two sentences are extraordinary topics. If you understand it this way, you only see piles of stones and do not see the jade falling. If you see the jade falling, then you know what vastness is. Alas!
Zen Master Fuyan Yan
A monk asked: What is Buddha? The master spat directly in his face.
Zen Master Zhaojue Bai
Ascending the hall to preach. When it's cold, warm yourself by the fire; when it's hot, wave a fan. When you're hungry, eat; when you're sleepy, sleep. Therefore, the cypress tree in front of Zhaozhou (place name), and the pine tree behind Xiangyan (place name) Mountain, are planted for no other purpose than to attract the clear breeze. So, what is the ultimate matter? Jiazi (year in the 60-year cycle) Yichou (year in the 60-year cycle) is gold in the sea, Bingyin (year in the 60-year cycle) Dingmao (year in the 60-year cycle) is fire in the furnace (both are sayings from the sixty-year cycle's musical elements).
Zen Master Jianfu Daoying
Ascending the hall to preach. According to the Dao, speaking is not permissible, nor is silence. Even if both speech and silence are forgotten, it doesn't matter. Why? There is no path in the sentence; the meaning is in the sentence, neither intentional nor unintentional, beyond the reach of calculation. If one is awakened with a direct blow, and the top of their head opens up, then there is a swift understanding here. If one lowers their head to seek the root of intention (referring to the root of consciousness)...
下尋思。卒摸索不著。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。或時含融混會。了無所睹。終不樁定一處。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。不蹈大方。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。且道畢竟是個甚麼。得恁么靈通。得恁么奇特。得恁么堅確。諸仁者。休要識渠面孔。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。幹我甚麼碗。恁么說話。衲僧門下。推勘將來。布裙芒靸。不免撩他些些泥水。豈況汝等諸人。更道這個是平實語句。這個是差別門庭。這個是關捩巴鼻。這個是道眼根塵。遞相教習。如七家村裡。傳口令相似。有甚交涉。無事珍重。
尊勝朋講師
多歷教肆。嘗疏楞嚴維摩等經。學者宗之。每疑祖師直指之道。故多與禪衲游。一日謁開元。跡未及閫。心忽領悟。元出遂問。座主來作甚麼。師曰。不敢貴耳賤目。元曰。老老大大何必如是。師曰。自是者不長。元曰。朝看華嚴。夜讀般若則不問。如何是當今一句。師曰。日輪正當午。元曰。閑言語。更道來。師曰。平生仗忠信。今日任風波。然雖如是。祇如和尚恁么。道有甚交涉。須要新戒草鞋穿。元曰。這裡且放你過。忽遇達磨問你作么生道。師便喝。元曰。這座主今日見老僧。氣沖牛斗。師曰。再犯不容。元拊掌大笑。
慧日明禪師
上堂。不用求心。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。不用求真並息見。倒騎牛兮入佛殿。牧笛一聲天地寬。稽首瞿曇真個黃面。
道場如禪師
參云蓋。悟汾陽十智同真話。尋常多說十智同
【現代漢語翻譯】 現代漢語譯本： 無處不在。非離也非不離。若能這樣去看待領悟，釋迦牟尼還是他自己的釋迦牟尼（佛教創始人），達磨祖師還是他自己的達磨（禪宗創始人）。與我的飯碗有什麼關係？這樣說話，在禪宗門下，推究起來，即使是穿著粗布裙、腳穿草鞋的人，也不免要沾染上一些泥水。更何況你們這些人，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，那個是道眼的根源。互相教習，就像七家村裡，傳口令一樣，有什麼相干？沒事，各自珍重。
尊勝朋講師
尊勝朋講師，長期從事經論教學，曾經疏解《楞嚴經》、《維摩詰經》等經典，學者們都尊崇他。他常常懷疑祖師直指人心的禪宗之道，所以經常與禪僧交往。有一天，他去拜訪開元禪師，腳還沒踏進門檻，心中忽然領悟。開元禪師出來就問：『座主（精通經論的法師）來做什麼？』尊勝朋講師說：『不敢以耳朵高貴而輕視眼睛（意為不敢輕視禪師的教誨）。』開元禪師說：『年紀這麼大了，何必這樣？』尊勝朋講師說：『自以為是的人不會長進。』開元禪師說：『早上研究《華嚴經》，晚上研讀《般若經》，這些我都不問。什麼是當今這一句（最根本的佛法）？』尊勝朋講師說：『日輪正當午。』開元禪師說：『閑言語。再說來。』尊勝朋講師說：『平生仗忠信，今日任風波。』（意為我一向忠誠守信，今天就隨風逐浪吧）雖然這樣，只是和尚您這樣說，與這件事有什麼關係？需要新出家的和尚穿草鞋來理解。開元禪師說：『這裡且放你過去。如果遇到達磨祖師問你，你打算怎麼說？』尊勝朋講師便喝斥一聲。開元禪師說：『這位座主今天見老僧，氣勢沖天。』尊勝朋講師說：『再犯就不容了。』開元禪師拍手大笑。
慧日明禪師
慧日明禪師上堂說法：『不用向外尋求心，只需要止息妄見。三祖大師（禪宗三祖僧璨），雖然迴避了世俗的誘惑（金鉤），卻不知道已經吞下了情愛的紅線。慧日我卻不是這樣，不用求真也不用止息妄見，倒騎著牛進入佛殿。牧童的笛聲一聲，天地都變得寬廣。稽首禮拜瞿曇（釋迦牟尼佛），真是個黃面老叟。』
道場如禪師
參訪云蓋禪師，領悟了汾陽善昭禪師的『十智同真』的話。平常經常講說『十智同真』。
【English Translation】 English version: It is everywhere. Neither separate nor not separate. If you can see and understand it in this way, Shakyamuni is still his own Shakyamuni (the founder of Buddhism), and Bodhidharma is still his own Bodhidharma (the founder of Zen Buddhism). What does it have to do with my bowl? Speaking like this, under the Zen school, if investigated, even those who wear coarse cloth skirts and straw sandals cannot avoid getting some mud on them. Moreover, you people say that this is plain language, that is a different path, this is the key handle, and that is the root of the eye of the Dao. Teaching each other, like passing on a password in a village of seven families, what does it have to do with anything? Nothing to do, take care.
Lecturer Zunsheng Peng
Lecturer Zunsheng Peng had been engaged in teaching scriptures and commentaries for a long time, and had explained classics such as the 'Surangama Sutra' and the 'Vimalakirti Sutra', which were revered by scholars. He often doubted the direct pointing of the ancestral masters in the Zen school, so he often associated with Zen monks. One day, he went to visit Zen Master Kaiyuan, and before his foot stepped over the threshold, he suddenly realized in his heart. Zen Master Kaiyuan came out and asked: 'What is the lecturer (a master of scriptures and commentaries) doing here?' Lecturer Zunsheng Peng said: 'I dare not value the ears and despise the eyes (meaning I dare not despise the Zen master's teachings).' Zen Master Kaiyuan said: 'You are so old, why bother?' Lecturer Zunsheng Peng said: 'Those who are self-righteous will not grow.' Zen Master Kaiyuan said: 'I will not ask about studying the 'Avatamsaka Sutra' in the morning and reading the 'Prajna Sutra' at night. What is the sentence of today (the most fundamental Dharma)?' Lecturer Zunsheng Peng said: 'The sun is right at noon.' Zen Master Kaiyuan said: 'Idle talk. Say it again.' Lecturer Zunsheng Peng said: 'All my life I have relied on loyalty and trust, and today I will let the wind and waves take their course.' (meaning I have always been loyal and trustworthy, and today I will follow the waves) Even so, just what the monk said, what does it have to do with this matter? It is necessary for the newly ordained monks to wear straw sandals to understand. Zen Master Kaiyuan said: 'I will let you pass here for now. If you meet Bodhidharma and he asks you, what do you plan to say?' Lecturer Zunsheng Peng shouted. Zen Master Kaiyuan said: 'This lecturer, seeing the old monk today, has a soaring aura.' Lecturer Zunsheng Peng said: 'No further offenses will be tolerated.' Zen Master Kaiyuan clapped his hands and laughed.
Zen Master Huiri Ming
Zen Master Huiri Ming ascended the hall to preach: 'There is no need to seek the mind externally, only to stop false views. Although the Third Patriarch (Sengcan, the Third Patriarch of Zen) avoided worldly temptations (golden hooks), he did not know that he had swallowed the red thread of love. I, Huiri, am not like this, there is no need to seek truth or stop false views, riding the ox backwards into the Buddha hall. With a shepherd's flute sound, the world becomes wide. Bowing to Gautama (Shakyamuni Buddha), he is truly a yellow-faced old man.'
Zen Master Daocang Ru
Visited Zen Master Yungai and realized Zen Master Fenyang Shanzhao's words of 'Ten Wisdoms are the Same Truth'. He often talked about 'Ten Wisdoms are the Same Truth'.
真。故叢林號為如十同也。水庵圓極皆依之。圓極嘗贊之曰。生鐵面皮難湊泊。等閑舉步動乾坤。戲拈十智同真話。不負黃龍嫡骨孫。
寶壽樂禪師
上堂。諸佛不真實。說法度群生。菩薩有智慧。見性不分明。白雲無心意。灑為世間雨。大地不含情。能長諸草木。若也會得。猶存知解。若也不會。墮在無記。去此二途。如何即是。海闊難藏月。山深分外寒。
廣慧杲禪師
上堂。佛為無心悟。心因有佛迷。佛心清凈處。云外野猿啼。
永安正禪師
上堂。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。你且道是個甚麼人。良久曰。倚石巖前燒鐵缽。就松枝上掛銅瓶。
光孝爽禪師
上堂。今朝六月旦。一年已過半。奉報參玄人。識取娘生面。娘生面。薦不薦。鷺鷥飛入碧波中。抖擻一團銀繡線。
法輪添禪師
上堂。喝一喝曰。師子哮吼。又喝一喝曰。像王顰呻。又喝一喝曰。狂狗趁塊。又喝一喝曰。鰕跳不出鬥。乃曰。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。
育王凈曇禪師(嘉禾人也)
晚歸錢塘之法慧。一日上堂。本自深
【現代漢語翻譯】 現代漢語譯本 真（Zhen）。所以叢林（monastery）稱之為如十同（Rushi Tong）。水庵圓極（Shuian Yuanji）都依止他。圓極（Yuanji）曾經讚揚他說：『生鐵面皮難以湊泊，等閑舉步動乾坤。戲拈十智同真話，不負黃龍嫡骨孫。』
寶壽樂禪師（Baoshou Le Chanshi）
上堂：諸佛不真實，說法度群生。菩薩有智慧，見性不分明。白雲無心意，灑為世間雨。大地不含情，能長諸草木。若也會得，猶存知解。若也不會，墮在無記。去此二途，如何即是？海闊難藏月，山深分外寒。
廣慧杲禪師（Guanghui Gao Chanshi）
上堂：佛為無心悟，心因有佛迷。佛心清凈處，云外野猿啼。
永安正禪師（Yongan Zheng Chanshi）
上堂：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。你且道是個甚麼人？良久曰：倚石巖前燒鐵缽，就松枝上掛銅瓶。
光孝爽禪師（Guangxiao Shuang Chanshi）
上堂：今朝六月旦，一年已過半。奉報參玄人，識取娘生面。娘生面，薦不薦？鷺鷥飛入碧波中，抖擻一團銀繡線。
法輪添禪師（Falun Tian Chanshi）
上堂：喝一喝曰：『師子哮吼。』又喝一喝曰：『象王顰呻。』又喝一喝曰：『狂狗趁塊。』又喝一喝曰：『鰕跳不出鬥。』乃曰：『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。』
育王凈曇禪師（Yuwang Jingtan Chanshi）（嘉禾人也）
晚歸錢塘之法慧（Fahui of Qiantang）。一日上堂。本自深
【English Translation】 English version Zhen (Truth). Therefore, the monastery is called Rushi Tong (Like Ten Together). Shuian Yuanji both relied on him. Yuanji once praised him, saying: 'A face of wrought iron is difficult to approach, casually raising a foot moves the universe. Playfully picking up the ten wisdoms speaks the truth, not failing the Yellow Dragon's (Huanglong) legitimate grandson.'
Baoshou Le Chanshi (Baoshou Le Zen Master)
Ascending the hall: 'The Buddhas are not real, yet they preach to save sentient beings. Bodhisattvas have wisdom, but their seeing of the nature is not clear. White clouds have no intention, yet they sprinkle rain on the world. The great earth has no emotion, yet it can grow all kinds of plants. If you understand this, you still retain knowledge and understanding. If you don't understand, you fall into unawareness. Leaving these two paths, what is it? The sea is wide and difficult to hide the moon, the mountains are deep and exceptionally cold.'
Guanghui Gao Chanshi (Guanghui Gao Zen Master)
Ascending the hall: 'The Buddha is enlightened through no-mind, the mind is deluded because of the Buddha. The Buddha's mind is a pure place, outside the clouds, wild monkeys cry.'
Yongan Zheng Chanshi (Yongan Zheng Zen Master)
Ascending the hall: 'Gods, humans, and all sentient 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, I do not belong to the five elements. The patriarchs dare not determine his status, the past Buddhas dare not give him a name. Tell me, what kind of person is he? After a long pause, he said: Leaning against the rocky cliff, he burns an iron bowl, hanging a copper bottle on the pine branch.'
Guangxiao Shuang Chanshi (Guangxiao Shuang Zen Master)
Ascending the hall: 'Today is the first day of the sixth month, half of the year has passed. I report to those who study the profound: recognize your original face. Original face, do you recognize it or not? The egret flies into the blue waves, shaking off a ball of silver embroidered thread.'
Falun Tian Chanshi (Falun Tian Zen Master)
Ascending the hall: He shouts once, saying: 'The lion roars.' He shouts again, saying: 'The elephant king groans.' He shouts again, saying: 'The mad dog chases a clod.' He shouts again, saying: 'The shrimp cannot jump out of the bucket.' Then he says: 'These four shouts, there is one shout that can be a teacher to the ancestral Buddhas. Clear-eyed monks, please try to choose and see. If you cannot choose, it is like being lost in the middle of the day.'
Yuwang Jingtan Chanshi (Yuwang Jingtan Zen Master) (a native of Jiahe)
Returning late to Fahui of Qiantang. One day, ascending the hall. Originally deep
山臥白雲。偶然來此寄閑身。莫來問我禪兼道。我是吃飯屙屎人。
真如戒香禪師
上堂。孟冬改旦曉天寒。葉落歸根露遠山。不是見聞生滅法。當頭莫作見聞看。
月珠祖鑒禪師
僧請筆師語要。師曰。達磨西來。單傳心印。曹溪六祖。不識一字。今日諸方出世。語句如山。重增繩索。乃拍禪床曰。於斯薦得。猶是鈍根。若也未然。白雲深處從君臥。切忌寒猿中夜啼。
萬壽念禪師
僧問。龍華勝會。肇啟茲晨。未審彌勒世尊。現居何處。師曰。豬肉案頭。曰既是彌勒世尊。為甚麼卻在豬肉案頭。師曰。不是弄潮人。休入洪波里。曰畢竟事又且如何。師曰。番人不繫腰。
參政蘇轍居士
元豐三年。以睢陽從事左選。瑞州搉管之任。是時洪州上藍順禪師。與其父文安先生有契。因往訪焉。相得歡甚。公咨以心法。順示搐鼻因緣。已而有省。作偈呈曰。中年聞道覺前非。邂逅相逢老順師。搐鼻徑參真面目。掉頭不受別鉗錘。枯藤破衲公何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯甘露滑如飴。
禾山方禪師
上堂。舉拂子曰。看看。祇這個在臨濟則照用齊行。在雲門則理事俱備。在曹洞則偏正葉通。在溈山則暗機圓合。在法眼則何止於心。然五家宗
【現代漢語翻譯】 現代漢語譯本 山臥白雲，偶然來到這裡安身。不要問我禪和道，我只是個吃飯拉屎的人。
真如戒香禪師
上堂開示：孟冬時節，天色寒冷，樹葉飄落歸根，遠處山巒顯露。不要把見聞當作生滅之法，不要直接用見聞去看待它。
月珠祖鑒禪師
有僧人請禪師開示。禪師說：達磨（Bodhidharma，禪宗始祖）西來，只傳心印。曹溪六祖（Huineng，六祖慧能）不識一字。現在各方出世說法，語句堆積如山，反倒增添束縛。於是拍禪床說：如果能在此領悟，還算是遲鈍的根器。如果不能領悟，就到白雲深處安臥吧，但切記寒猿在半夜啼叫。
萬壽念禪師
有僧人問：龍華勝會（Dragon Flower Assembly，彌勒佛成佛時舉行的盛會）今天開啟，不知彌勒世尊（Maitreya，未來佛）現在身在何處？禪師說：在豬肉案頭。僧人說：既然是彌勒世尊，為什麼卻在豬肉案頭？禪師說：不是弄潮的人，不要進入洪波之中。僧人問：究竟是怎麼回事？禪師說：番人不繫腰。
參政蘇轍居士
元豐三年（1080年），蘇轍以睢陽從事的身份被任命為瑞州搉管。當時洪州上藍順禪師與他的父親蘇文安先生有交情，因此前去拜訪，相談甚歡。蘇轍向順禪師請教心法，順禪師以『搐鼻』（twitching nose）的因緣開示他，蘇轍因此有所領悟，作偈呈上：中年才聞道，方覺以前的錯誤。偶然相遇老順師。通過『搐鼻』直接參悟真面目，掉頭不再接受其他的鉗錘。枯藤破衲與你何干？白酒青鹽，我又算什麼？慚愧啊，東軒殘月升起，一杯甘露滑潤如飴。
禾山方禪師
上堂開示，舉起拂塵說：看看，就是這個。在臨濟宗（Linji school of Chan Buddhism）則是照用齊行，在雲門宗（Yunmen school of Chan Buddhism）則是理事俱備，在曹洞宗（Caodong school of Chan Buddhism）則是偏正葉通，在溈山宗（Weiyang school of Chan Buddhism）則是暗機圓合，在法眼宗（Fayan school of Chan Buddhism）又何止於心？然而五家宗
【English Translation】 English version Resting in the white clouds on the mountain, I casually come here to spend my leisure. Don't ask me about Chan (Zen) or the Dao (Tao), I am just a person who eats and shits.
Chan Master Zhenru Jiexing
Giving a lecture: In the early winter, the weather is cold, the leaves fall back to their roots, and the distant mountains are revealed. Do not take seeing and hearing as the law of arising and ceasing; do not directly regard it as seeing and hearing.
Chan Master Yuezhu Zujian
A monk asked the master for essential words. The master said: Bodhidharma (達磨，禪宗始祖) came from the West, transmitting only the mind seal. The Sixth Patriarch of Caoxi (曹溪六祖，Huineng, 六祖慧能) did not recognize a single word. Today, those who appear in the world speak words like mountains, adding more ropes. Then he struck the Zen bed and said: If you can recommend it here, you are still a dull root. If not, lie down in the depths of the white clouds, but beware of the cold monkeys crying in the middle of the night.
Chan Master Wanshou Nian
A monk asked: The Dragon Flower Assembly (龍華勝會，彌勒佛成佛時舉行的盛會) begins this morning. Where is Maitreya, the World Honored One (彌勒世尊，future Buddha), now? The master said: On the butcher's block. The monk said: Since it is Maitreya, the World Honored One, why is he on the butcher's block? The master said: If you are not a tide player, do not enter the great waves. The monk asked: What is the ultimate matter? The master said: The barbarian does not tie his waist.
Layman Su Zhe, Councilor
In the third year of Yuanfeng (元豐三年，1080), Su Zhe was appointed as the magistrate of Ruizhou. At that time, Chan Master Shanglan Shun of Hongzhou had a friendship with his father, Mr. Su Wen'an, so he went to visit him and they had a very pleasant conversation. Su Zhe asked Chan Master Shun about the mind-dharma, and Chan Master Shun enlightened him with the 'twitching nose' (搐鼻) cause. Su Zhe then had some understanding and presented a verse: In middle age, I heard the Dao and realized my past mistakes. I met old Master Shun by chance. Through 'twitching nose', I directly understood the true face, and turned my head away from other pincers and hammers. What does the withered vine and broken robe have to do with you? White wine and green salt, who am I? I am ashamed that the waning moon rises in the east pavilion, and a cup of nectar is as smooth as honey.
Chan Master Heshan Fang
Giving a lecture, he raised the whisk and said: Look, it is just this. In the Linji school of Chan Buddhism (臨濟宗) it is the simultaneous practice of illumination and function. In the Yunmen school of Chan Buddhism (雲門宗) it is the complete preparation of principle and phenomena. In the Caodong school of Chan Buddhism (曹洞宗) it is the mutual penetration of the partial and the correct. In the Weiyang school of Chan Buddhism (溈山宗) it is the round combination of hidden opportunities. In the Fayan school of Chan Buddhism (法眼宗) what is more than the mind? However, the five schools
派。門庭施設則不無。直饒辯得倜儻分明去。猶是光影邊事。若要抵敵生死。則霄壤有隔且超越生死一句作么生道。良久曰。洎合錯下注腳。
崇覺空禪師
上堂。十方無壁落。四面亦無門。凈裸裸。赤灑灑。沒可把遂舉拂子曰。灌溪老漢。向十字街頭。逞風流。賣惺惺。道我解穿真珠。解玉板。濄亂絲。捲筒絹。淫坊酒肆。瓦合輿儓。虎穴魔宮。那吒忿怒。遇文王。興禮樂。逢桀紂逞干戈。今日被崇覺覷見。一場懡㦬。
九頂惠泉禪師
僧問。心迷法華轉。心悟轉法華。未審意旨如何。師曰。風暖鳥聲碎。日高花影重。
○上堂。昔日雲門有三句。謂涵蓋乾坤句。截斷眾流句。隨波逐浪句。九頂今日亦有三句。所謂饑來吃飯句。寒即向火句。困來打睡句。若以佛法而論。則九頂望雲門。直立下風。若以世諦而論。則雲門望九頂。直立下風。二語相違。且如何是九頂為人處。
性空妙普庵主(嘉興人也)
久依死心獲證。乃抵秀水。追船子遺風。結茆青龍之野。吹鐵笛以自娛多賦詠。得之者必珍藏。其山居曰。心法雙忘猶隔妄。色塵不二尚餘塵。百鳥不來春又過。不知誰是住庵人。
○建炎初。徐明叛。道經烏鎮。肆殺戮。民多逃亡。師獨荷䇿而往。賊見其偉異。
【現代漢語翻譯】 現代漢語譯本： 派。門庭的佈置並非沒有。即使能辯論得灑脫分明，也只是光影表面的事情。如果要抵擋生死大事，那就相差太遠了。且超越生死一句該怎麼說？良久后說：幾乎要下錯註解了。
崇覺空禪師
上堂說法。十方沒有墻壁阻隔，四面也沒有門。清凈裸露，赤條條的，沒有什麼可以把握。於是舉起拂塵說：灌溪老漢，在十字街頭，賣弄風流，賣弄聰明，說我能穿真珠，解玉板，理清亂絲，捲筒絹。在妓院酒肆，與平庸之輩交往，在虎穴魔宮，那吒忿怒，遇到周文王（約公元前1152年-公元前1056年）就興禮樂，碰到夏桀商紂（約公元前1600年-公元前1046年）就逞干戈。今天被崇覺看見，真是一場尷尬。
九頂惠泉禪師
有僧人問：心迷時說法華經轉，心悟時轉法華經，不知是什麼意思？禪師說：風暖和了鳥鳴聲細碎，陽光高照花影濃重。
上堂說法。過去雲門宗有三句，即涵蓋乾坤句、截斷眾流句、隨波逐浪句。九頂今天也有三句，即饑來吃飯句、寒即向火句、困來打睡句。如果從佛法而論，那麼九頂望雲門，直接處於下風。如果從世俗諦而論，那麼雲門望九頂，直接處於下風。這兩句話相互矛盾，那麼什麼是九頂為人處世之道？
性空妙普庵主（嘉興人）
長久依止死心禪師獲得證悟，於是來到秀水，追隨船子德誠的遺風，在青龍山野結茅居住，吹奏鐵笛以自娛，他的詩賦作品，得到的人必定珍藏。他的山居詩說：心法雙忘還隔著虛妄，色塵不二尚且殘留塵埃。百鳥不來春天又過去了，不知誰是住庵的人。
建炎初年（1127年），徐明叛亂，路過烏鎮，大肆殺戮。百姓大多逃亡。庵主獨自拿著竹杖前往。賊人見他高大奇異，
【English Translation】 English version: Pai. The arrangement of the courtyard is not without. Even if one can argue eloquently and clearly, it is still a matter of superficial appearances. If one wants to resist the great matter of life and death, then there is a vast difference. Moreover, how should one speak of the phrase 'transcending life and death'? After a long silence, he said: 'I almost made the wrong annotation.'
Zen Master Chongjue Kong
Ascending the hall to preach. The ten directions have no walls, and the four sides have no doors. Purely naked, utterly bare, there is nothing to grasp. Then he raised the whisk and said: 'Old man Guanxi, at the crossroads, flaunting his charm, selling his cleverness, saying I can thread pearls, dissect jade tablets, untangle chaotic silk, roll up silk scrolls. In brothels and taverns, associating with mediocre people, in tiger dens and demon palaces, Nata is furious, meeting King Wen of Zhou (c. 1152-1056 BCE) he promotes rites and music, encountering Jie and Zhou (c. 1600-1046 BCE) of Xia and Shang he displays weapons of war. Today, being seen by Chongjue, it is truly an embarrassing situation.'
Zen Master Huiquan of Jiuding
A monk asked: 'When the mind is deluded, the Lotus Sutra turns; when the mind is enlightened, one turns the Lotus Sutra. What is the meaning of this?' The master said: 'The wind is warm, the bird sounds are fragmented; the sun is high, the flower shadows are heavy.'
Ascending the hall to preach. In the past, Yunmen had three phrases: the phrase that encompasses heaven and earth, the phrase that cuts off the flow, and the phrase that follows the waves. Today, Jiuding also has three phrases: the phrase 'when hungry, eat,' the phrase 'when cold, face the fire,' and the phrase 'when tired, sleep.' If one speaks from the perspective of the Buddha-dharma, then Jiuding looks up to Yunmen and is directly at a disadvantage. If one speaks from the perspective of worldly truth, then Yunmen looks up to Jiuding and is directly at a disadvantage. These two statements contradict each other, so what is Jiuding's way of dealing with people?
Layman Xingkong Miaopu (from Jiaxing)
Having long relied on Zen Master Sixin and attained enlightenment, he then came to Xiushui, following the legacy of Boatman Decheng, building a thatched hut in the wilderness of Qinglong, playing the iron flute to amuse himself. Those who obtained his poems and essays would surely treasure them. His mountain dwelling poem says: 'Forgetting both mind and dharma still separates from illusion; non-duality of form and dust still leaves behind dust. A hundred birds do not come, and spring has passed again; I do not know who is the person living in the hermitage.'
In the early years of Jianyan (1127), Xu Ming rebelled and passed through Wuzhen, carrying out massacres. Most of the people fled. The Layman alone went with a bamboo staff,
疑必詭伏者。問其來。師曰。吾禪者。欲抵密印寺。賊怒欲斬之。師曰。大丈夫要頭便斫取。奚以怒為。吾死必矣。愿得一飯以為送終。賊奉肉食。師如常齋。出生畢。乃曰。孰當爲我文之以祭。賊笑而不答。師索筆大書曰。嗚呼惟靈。勞我以生。則大塊之過。役我以壽。則陰陽之失。乏我以貧。則五行不正。困我以命。則時日不吉。吁哉至哉。賴有出塵之道。悟我之性。與其妙心。則其妙心。孰與為鄰。上同諸佛之真化。下合凡夫之無明。纖塵不動。本自圓成。妙矣哉。妙矣哉。日月未足以為明。乾坤未足以為大。磊磊落落。無掛無礙。六十餘年。和光混俗。四十二臘。逍遙自在。逢人則喜。見佛不拜。笑矣乎。笑矣乎。可惜少年郎。風流太光彩。坦然歸去付春風。體似虛空終不壞。尚饗。遂舉箸飯餐。賊徒大笑。飲罷復曰。劫數既遭離亂。我是快活烈漢。如今正好乘時。便請一刀兩段。乃大呼斬斬。賊方駭異。稽首謝過。令衛而出。烏鎮之廬舍免焚。實師之惠也。道俗聞之愈敬。有僧睹師見佛不拜歌。逆問曰。既見佛。為甚麼不拜。師掌之曰。會么。云不會。師又掌曰。家無二主。
空室道人智通者
龍圖范珣女也。幼聰慧。長歸丞相蘇頌之孫悌。未幾厭世相。還家求祝𩬊。父難之。遂清修。因看法
【現代漢語翻譯】 現代漢語譯本： 那人一定是個隱藏著詭計的傢伙。問他從哪裡來，師父說：『我是個禪者，想要去密印寺。』強盜憤怒地想要殺了他。師父說：『大丈夫想要我的頭就砍去，為何要發怒呢？我必死無疑了，希望得到一頓飯作為臨終的送別。』強盜給他奉上肉食，師父像平常一樣齋戒。吃完后，就說：『誰能為我寫一篇祭文呢？』強盜笑著不回答。師父拿起筆，大筆一揮寫道：『嗚呼，我的靈魂啊！用生命來勞累我，是大地的過錯；用壽命來役使我，是陰陽的失誤；用貧困來睏乏我，是五行不正；用命運來困擾我，是時日不吉。唉，太好了，太好了！幸虧有脫離塵世的道路，領悟了我的本性。說到那微妙的心，那微妙的心，誰能與它為鄰呢？向上與諸佛的真性相合，向下與凡夫的無明相合。纖塵不染，本來就是圓滿成就的。多麼玄妙啊！多麼玄妙啊！日月的光明還不足以形容它的光明，乾坤的廣大還不足以形容它的廣大。光明磊落，沒有牽掛沒有阻礙。六十多年來，和光同塵，混跡於世俗之中。四十二個僧臘，逍遙自在。遇到人就高興，見到佛也不拜。可笑啊！可笑啊！可惜了這少年郎，風流倜儻，光彩照人。坦然歸去，把一切都交給春風，身體就像虛空一樣，終究不會壞滅。請享用吧！』於是拿起筷子吃飯。強盜們大笑。喝完酒後又說：『劫數既然遭遇離亂，我是個快活的烈士。如今正好乘著這個時機，就請你一刀把我砍成兩段吧！』於是大喊『斬！斬！』強盜們才感到驚駭詫異，叩頭謝罪，讓他離開了。烏鎮的房屋免於被焚燒，實在是師父的恩惠啊。道士和百姓聽說了這件事，更加敬佩他。有個僧人看到師父見佛不拜的歌，反過來問道：『既然見到了佛，為什麼不拜呢？』師父打了他一巴掌說：『明白了嗎？』僧人說不明白。師父又打了他一巴掌說：『家無二主。』
空室道人智通，是龍圖范珣的女兒。從小就聰明，長大後嫁給丞相蘇頌的孫子蘇悌。沒過多久，就厭倦了世俗的生活，回到家請求出家。父親為難她，於是她就清心修行，因為看《法
【English Translation】 English version: That person must be a fellow harboring hidden schemes. When asked where he came from, the master said, 'I am a Chan practitioner, intending to reach Miyan Temple (密印寺, Secret Seal Temple).' The thief angrily wanted to kill him. The master said, 'A true man should just take my head if he wants it, why be angry? I am certainly going to die, I wish to have a meal as a farewell.' The thief offered him meat, and the master ate as usual. After finishing, he said, 'Who will write a eulogy for me?' The thief laughed without answering. The master picked up a brush and wrote in large characters: 'Alas, my spirit! To trouble me with life is the fault of the Great Earth (大塊, a philosophical term for nature); to employ me with longevity is the error of Yin and Yang (陰陽, the two opposing forces); to impoverish me with poverty is the imbalance of the Five Elements (五行, metal, wood, water, fire, and earth); to distress me with fate is the inauspiciousness of time and date. Ah, how wonderful, how wonderful! Fortunately, there is a path to escape the world, which has enlightened my nature. As for that wondrous mind, that wondrous mind, who can be its neighbor? Upwardly, it aligns with the true transformation of all Buddhas; downwardly, it merges with the ignorance of ordinary people. Not a speck of dust moves, it is inherently perfectly complete. How marvelous! How marvelous! The brightness of the sun and moon is not enough to describe its brightness, the vastness of heaven and earth is not enough to describe its vastness. Bright and clear, without attachment or hindrance. For more than sixty years, I have harmonized with the light and mingled with the world. For forty-two monastic years, I have been carefree and at ease. I rejoice when I meet people, and I do not bow to the Buddha. How laughable! How laughable! What a pity for this young man, so romantic and brilliant. Calmly returning, entrusting everything to the spring breeze, the body is like the void, and will never decay. Please enjoy!' Then he picked up his chopsticks and ate. The thieves laughed loudly. After drinking, he said again, 'Since I have encountered chaos in this tribulation, I am a happy martyr. Now is the perfect time, please cut me in two with one stroke!' Then he shouted, 'Chop! Chop!' The thieves were shocked and astonished, kowtowed and apologized, and let him leave. The houses of Wuzhen (烏鎮, a town in Zhejiang province) were spared from being burned, truly due to the master's kindness. Taoists and common people, upon hearing of this, respected him even more. A monk, seeing the master's song of not bowing to the Buddha, asked in return, 'Since you have seen the Buddha, why don't you bow?' The master slapped him and said, 'Do you understand?' The monk said he did not understand. The master slapped him again and said, 'A house cannot have two masters.'
The Daoist Zhitong (智通, Wisdom Penetration) of the Empty Room, was the daughter of Longtu (龍圖, a title) Fan Xun (范珣, a person's name). She was intelligent from a young age, and when she grew up, she married Su Ti (蘇悌, a person's name), the grandson of Chancellor Su Song (蘇頌, a person's name). Before long, she grew tired of worldly life and returned home to request ordination. Her father made it difficult for her, so she practiced pure cultivation, because she read the 'Fa
華觀。頓有省。後父母俱亡。兄涓。領分寧尉。通偕行。聞死心名重。往謁之。心見。知其所得。便問常啼菩薩。賣卻心肝。教誰學般若。通曰。你若無心我也休。又問一雨所滋。根苗有異。無陰陽地上。生個甚麼。通曰。一華五葉。復問十二時中。向甚麼處安身立命。通曰。和尚惜取眉毛好。心打曰。這婦女。亂作次第。通禮拜。心然之。於是道聲籍甚。
○政和間。居金陵。嘗設浴于保寧。揭榜于門曰。一物也無。洗個甚麼。纖塵若有。起自何來。道取一句子玄。乃可大家入浴。古靈祇解揩背。開士何曾明心。欲證離垢地時。須是通身汗出。盡道水能洗垢。焉知水亦是塵。直饒水垢頓除。到此亦須洗卻。后為尼。名惟久(有明心錄行世)。
上封佛心才禪師
依海印隆禪師。見老宿達道者看經。至一毛頭師子。百億毛頭一時現。師指問曰。一毛頭師子。作么生得百億毛頭一時現。達曰。汝乍入叢林。豈可便理會許事。師因疑之。遂發心領凈頭職。一夕汛掃次。印適夜參。至則遇結座擲拄杖曰。了即毛端吞巨海。始知大地一微塵。師豁然有省。及出閩。造豫章黃龍山。與死心機不契。乃參靈源。凡入室。出必揮淚自訟曰。此事我見得甚分明。祇是臨機吐不出。若為奈何。靈源知師勤篤。告以須是
【現代漢語翻譯】 現代漢語譯本： 華觀（人名）。頓有所悟。後來父母都去世了，哥哥涓（人名），擔任分寧尉（官名）。通（人名）和他一起前往。聽說死心（禪師法號）的名聲很大，前去拜訪他。死心（禪師法號）見到他，知道他有所得，便問：『常啼菩薩（菩薩名）賣掉心肝，教誰學習般若（智慧）？』通（人名）回答：『你如果沒有心，我也就作罷了。』又問：『同一場雨滋潤，根苗卻有差異，在沒有陰陽的地上，會生長出什麼？』通（人名）回答：『一花五葉。』又問：『十二時辰中，在什麼地方安身立命？』通（人名）回答：『和尚珍惜自己的眉毛吧。』死心（禪師法號）呵斥道：『這婦女，胡亂安排次第。』通（人名）禮拜，死心（禪師法號）認可了他。於是他的道聲非常響亮。
政和（宋徽宗年號，1111-1118年）年間，居住在金陵（地名）。曾經在保寧（地名）設定浴池，在門上張貼告示說：『一物也沒有，洗什麼？纖塵如果有，從哪裡來？說出一句玄妙的話，才可以大家一起入浴。古靈（禪師法號）只懂得擦背，開士（對修行者的尊稱）何曾明白心性？想要證得離垢地（清凈的境界）時，必須全身汗出。都說水能洗去污垢，哪裡知道水也是塵埃？即使水垢立刻去除，到了這裡也必須洗掉。』後來成為尼姑，名字叫惟久（人名）（有《明心錄》流傳於世）。
上封佛心才禪師（禪師名號）
依止海印隆禪師（禪師名號）。見到老修行者達道（人名）看經，看到『一毛頭師子，百億毛頭一時現』。禪師指著問：『一毛頭師子，怎麼能百億毛頭一時現？』達道（人名）說：『你剛入叢林，怎麼能理解這樣的事情。』禪師因此懷疑這件事，於是發心擔任凈頭（負責清潔）的職務。一天晚上打掃時，海印隆禪師（禪師名號）正好夜參，到了禪堂結跏趺坐，擲拄杖說：『了即毛端吞巨海，始知大地一微塵。』禪師豁然開悟。等到離開福建，前往豫章黃龍山（地名），與死心（禪師法號）的機緣不契合，於是參訪靈源（禪師法號）。每次進入方丈室，出來必定揮淚自責說：『這件事我看得非常明白，只是臨機說不出來，該怎麼辦呢？』靈源（禪師法號）知道禪師勤奮誠懇，告訴他必須...
【English Translation】 English version: Hua Guan (personal name). Suddenly had an enlightenment. Later, both parents passed away. His elder brother, Juan (personal name), served as the Wei (official title) of Fenning (place name). Tong (personal name) accompanied him. Hearing of the great reputation of Sixin (Died Heart, a Chan master's dharma name), he went to visit him. Sixin (Died Heart, a Chan master's dharma name), seeing him, knew that he had attained something, and asked: 'Changti Bodhisattva (Weeping Bodhisattva, a Bodhisattva's name) sold his heart and liver, who did he teach Prajna (wisdom)?' Tong (personal name) replied: 'If you have no heart, I will stop here.' He further asked: 'The same rain nourishes, but the roots and seedlings are different. On the ground without Yin and Yang, what will grow?' Tong (personal name) replied: 'One flower, five leaves.' He further asked: 'In the twelve periods of the day, where do you settle your body and mind?' Tong (personal name) replied: 'Monk, cherish your eyebrows.' Sixin (Died Heart, a Chan master's dharma name) scolded: 'This woman is messing up the order.' Tong (personal name) bowed, and Sixin (Died Heart, a Chan master's dharma name) acknowledged him. Thus, his reputation spread far and wide.
During the Zhenghe (Emperor Huizong of Song's reign title, 1111-1118) period, she lived in Jinling (place name). She once set up a bathhouse in Baoning (place name), posting a notice at the door saying: 'There is nothing at all, what are you washing? If there is the slightest dust, where does it come from? Say a profound word, and everyone can enter the bath together. Guling (Ancient Spirit, a Chan master's dharma name) only knows how to scrub backs, how has the Kaishi (an honorific for practitioners) ever understood the mind? If you want to attain the stainless ground (a state of purity), you must sweat all over. Everyone says that water can wash away dirt, but who knows that water is also dust? Even if the water stains are immediately removed, you must wash them away here.' Later, she became a nun, named Weijiu (personal name) (whose 'Record of Mind Illumination' is circulated in the world).
Chan Master Foxin Cai of Shangfeng (Chan master's dharma name)
Relied on Chan Master Haiyin Long (Chan master's dharma name). He saw an old practitioner, Dadao (personal name), reading the sutras, reaching 'One hair-tip lion, hundreds of millions of hair-tips appear at once.' The Chan master pointed and asked: 'One hair-tip lion, how can hundreds of millions of hair-tips appear at once?' Dadao (personal name) said: 'You have just entered the monastery, how can you understand such things?' The Chan master therefore doubted this matter, and then vowed to take on the duty of Jingtou (responsible for cleaning). One night, while sweeping, Chan Master Haiyin Long (Chan master's dharma name) happened to be attending the night meditation, and upon arriving at the meditation hall, he sat in the lotus position, threw his staff and said: 'Once understood, the tip of a hair swallows the vast ocean, only then does one know that the great earth is a tiny dust.' The Chan master suddenly had an enlightenment. When he left Fujian, he went to Huanglong Mountain in Yuzhang (place name), but his opportunity did not align with Sixin (Died Heart, a Chan master's dharma name), so he visited Lingyuan (Chan master's dharma name). Every time he entered the abbot's room, he would come out weeping and blaming himself, saying: 'I see this matter very clearly, but I just can't express it when the opportunity arises, what should I do?' Lingyuan (Chan master's dharma name) knew that the Chan master was diligent and sincere, and told him that he must...
大徹方得自在也。未幾。竊觀鄰案僧。讀曹洞廣錄。至藥山採薪歸。有僧問。甚麼處來。山曰。討柴來。僧指腰下刀曰。鳴剝剝是個甚麼。山拔刀作斫勢。師忽忻然。摑鄰案僧一掌。揭簾趨出。衝口說偈曰。徹徹。大海乾枯。虛空迸裂。四方八面絕遮攔。萬象森羅齊漏泄。
法輪端禪師
謁真凈文禪師。機不諧。至云居。會靈源分座。為眾激昂。師扣其旨。然以妙入諸經自負。源嘗痛劄之。師乃援馬祖百丈機語。及華嚴宗旨為表。源笑曰。馬祖百丈固錯矣。而華嚴宗旨。與個事喜沒交涉。師憤然欲他往。因請辭。及揭簾。忽大悟。汗流浹背。源見乃曰。是子識好惡矣。馬祖。百丈。文殊。普賢。幾被汝帶累。
長靈卓禪師
上堂。譬如眼根。不自見眼。性自平等。無平等者。便恁么去。無孔鐵錘。聊且安置。直得入林不動草。入水不動波。也是一期方便。若也籬內竹抽籬外筍。澗東華髮澗西紅。更待勘過了打。
寺丞戴道純居士
咨扣靈源。一日有省。乃呈偈曰。杳冥源底全機處。一片心花露印紋。知是幾生曾供養。時時微笑動香云。
黃龍山堂道震禪師
謁丹霞淳禪師。一日與論洞上宗旨。師呈偈曰。白雲深覆古寒巖。異草靈花彩鳳衘。夜半天明日當午。騎牛背
【現代漢語翻譯】 現代漢語譯本： 徹底領悟才能獲得自在。不久，我偷偷觀察鄰座的僧人，他在讀《曹洞廣錄》。當讀到藥山採柴回來，有僧人問：『從哪裡來？』藥山說：『砍柴來。』僧人指著腰下的刀說：『鳴剝剝的是什麼？』藥山拔刀作砍的姿勢。我忽然高興起來，打了鄰座僧人一掌，掀開簾子走出去，脫口說偈語道：『徹徹，大海乾枯，虛空崩裂，四面八方沒有遮攔，萬象森羅全部泄露。』
法輪端禪師
拜訪真凈文禪師，但機緣不合。到云居山，適逢靈源禪師講法，為大眾慷慨激昂地說法。法輪端禪師探究他的旨意，然而靈源禪師因為自己精通各部經典而自負。靈源禪師曾經嚴厲地批評他。法輪端禪師於是引用馬祖、百丈的機鋒語句，以及華嚴宗的宗旨作為辯解。靈源禪師笑著說：『馬祖、百丈本來就錯了，而華嚴宗的宗旨，與這件事根本沒有關係。』法輪端禪師憤然想要離開，於是請求告辭。當他掀開簾子的時候，忽然大悟，汗流浹背。靈源禪師看見了就說：『這個人才知道好壞了。馬祖、百丈、文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵），幾乎被你連累。』
長靈卓禪師
上堂說法。譬如眼根，不能自己看見眼睛。自性本來平等，沒有能與它相比的。就這樣去體悟，就像無孔的鐵錘，姑且安放在那裡。一直達到進入樹林而不驚動草，進入水中而不驚動波，這也是一種方便。如果籬笆內的竹子長出籬笆外的筍，山澗東邊的花在山澗西邊變紅，更要等待勘驗過了再打。
寺丞戴道純居士
向靈源禪師請教，有一天有所領悟，於是呈上偈語說：『幽深莫測的源頭，是全體機用的所在，一片心花顯露出印紋。知道這是幾生以來曾經供養的結果，時時微笑，感動香云。』
黃龍山堂道震禪師
拜訪丹霞淳禪師。有一天與他討論曹洞宗的宗旨，道震禪師呈上偈語說：『白雲深深地覆蓋著古老的寒冷巖石，奇異的草和靈巧的花被綵鳳銜著。半夜時分天明亮得像中午一樣，騎在牛背上……』
【English Translation】 English version: Only through thorough enlightenment can one attain freedom. Not long after, I secretly observed a monk next to me reading the Caodong Guanglu. When he reached the part where Yaoshan returned from gathering firewood, a monk asked, 'Where did you come from?' Yaoshan said, 'Gathering firewood.' The monk pointed to the knife at his waist and said, 'What is that ming bo bo sound?' Yaoshan drew his knife and made a chopping gesture. I suddenly rejoiced, slapped the monk next to me, lifted the curtain and went out, and blurted out a verse: 'Thoroughly, thoroughly, the great sea dries up, the void bursts open, there is no obstruction in all directions, and all phenomena are completely revealed.'
Chan Master Falun Duan
Visited Chan Master Zhenjing Wen, but the opportunity did not align. He went to Yunju Mountain, where he encountered Lingyuan giving a lecture, speaking passionately to the assembly. Chan Master Falun Duan inquired about his meaning, but Lingyuan was arrogant because of his mastery of various scriptures. Lingyuan once severely criticized him. Chan Master Falun Duan then cited the jifeng (quick-witted dialogues) of Mazu (Mazu Daoyi, a famous Chan master of the Tang Dynasty) and Baizhang (Baizhang Huaihai, a student of Mazu) and the tenets of the Huayan school as justification. Lingyuan smiled and said, 'Mazu and Baizhang were originally wrong, and the tenets of the Huayan school have nothing to do with this matter.' Chan Master Falun Duan was indignant and wanted to leave, so he asked to take his leave. When he lifted the curtain, he suddenly had a great enlightenment, and sweat poured down his back. Lingyuan saw this and said, 'This child now knows good from bad. Mazu, Baizhang, Manjusri (Manjusri, symbol of wisdom), and Samantabhadra (Samantabhadra, symbol of great vows) were almost implicated by you.'
Chan Master Changling Zhuo
Ascended the hall to give a lecture. 'For example, the eye cannot see itself. The self-nature is inherently equal, and there is nothing that can be compared to it. Just go and realize it in this way, like a holeless iron hammer, just place it there for the time being. Reaching the point where entering the forest does not disturb the grass, and entering the water does not disturb the waves, this is also a expedient means. If the bamboo inside the fence grows shoots outside the fence, and the flowers east of the stream turn red west of the stream, then wait to be examined before being beaten.'
Layman Dai Daochun, the Temple Secretary
Consulted Lingyuan Chan Master, and one day he had an understanding, so he presented a verse saying: 'The unfathomable source is the place where the entire function resides, and a piece of heart-flower reveals the imprint. Knowing that this is the result of offerings made in many lifetimes, smiling from time to time, moving the fragrant clouds.'
Chan Master Huanglong Shantang Daozhen
Visited Chan Master Danxia Chun. One day, he discussed the tenets of the Caodong school with him. Chan Master Daozhen presented a verse saying: 'White clouds deeply cover the ancient cold rocks, strange grasses and spiritual flowers are held by colorful phoenixes. At midnight, the sky is as bright as noon, riding on the back of a cow...'
面著靴衫。淳器之。師自以為礙。棄依草堂。一見契合。日取藏經讀之。一夕聞晚參鼓。步出經堂。舉頭見月。遂大悟。亟趨方丈。堂望見。即為印可。
萬年雪巢法一禪師
上堂。拈拄杖曰。拄杖子。有時作出水蛟龍。萬里雲煙不斷。有時作踞地師子。百年妖怪潛蹤。有時心法兩忘。照體獨立。有時照用同時。主賓互用。以拄杖畫曰。延福門下。總用不著。且道延福尋常用個甚麼。卓拄杖。喝一喝。下座。
○上堂。仰面不見天。低頭不見地。古劍髑髏前。大海波濤沸。
雪峰慧空禪師
上堂。俊快底點著便行。癡鈍底推輓不動。便行則人人歡喜。不動則個個生嫌。山僧而今轉此癡鈍為俊快去也。彈指一下曰。從前推輓不出而今出。從前有院不住而今住。從前嫌佛不做而今做。從前嫌法不說而今說。出不出住不住即且置。敢問諸人。做底是甚麼佛。空王佛耶。然燈佛耶。釋迦佛耶。彌勒佛耶。說底又是甚麼法。根本法耶。無生法耶。世間法耶。出世間法耶。眾中莫有道得底么。若道得。山僧出世事畢。如或未然。逢人不得錯舉。喝一喝。下座。
正法希明禪師
解制上堂。林葉紛紛落。乾坤報早秋。分明西祖意。何用更馳求。若恁么會得。始信佛祖之道。本自平夷。大
【現代漢語翻譯】 現代漢語譯本 穿著僧衣。贈送他淳樸的器物。禪師自認為是個障礙，於是離開去草堂居住。一見面就非常投緣，每天取閱藏經研讀。一天晚上聽到晚參的鼓聲，走出經堂，抬頭看見月亮，於是大徹大悟。急忙跑到方丈室，雪峰慧空禪師望見他，就為他印可。
萬年雪巢法一禪師
上堂說法，拿起拄杖說：『這拄杖，有時變成出水的蛟龍，萬里雲煙連綿不斷；有時變成踞地的獅子，百年的妖怪都潛藏軌跡。有時心與法兩相忘卻，照體獨立；有時照與用同時並存，主與賓互相作用。』用拄杖畫了一下說：『延福寺門下，總用不著這些。』那麼，延福寺平常都用些什麼呢？』放下拄杖，大喝一聲，走下法座。
上堂說法，『抬頭不見天，低頭不見地，古劍橫在髑髏前，大海波濤翻騰不已。』
雪峰慧空禪師
上堂說法，『聰明的立刻就去做，愚鈍的推也推不動。立刻去做，人人都歡喜；推也推不動，個個都嫌棄。』山僧我現在要把這愚鈍轉變成聰明。彈指一下說：『從前推也推不出來，現在出來了；從前有寺院也不住，現在住了；從前嫌棄佛而不做，現在做了；從前嫌棄法而不說，現在說了。』出不出，住不住，暫且放在一邊。敢問各位，做的是什麼佛？是空王佛（代表空性的佛）嗎？是然燈佛（過去佛）嗎？是釋迦佛（現在佛）嗎？是彌勒佛（未來佛）嗎？說的又是什麼法？是根本法（佛法的根本）嗎？是無生法（不生不滅的法）嗎？是世間法（世俗的法）嗎？是出世間法（超越世俗的法）嗎？』大眾中有人能說得出來嗎？如果說得出來，山僧我出世的事情就完畢了。如果說不出來，遇見人不要隨便亂說。大喝一聲，走下法座。
正法希明禪師
解制上堂說法，『樹林中的葉子紛紛落下，乾坤預報著早秋的到來。分明是西來祖師（指達摩祖師）的意旨，何必再向外馳求呢？』如果這樣領會，才相信佛祖的道，本來就是平坦的。
【English Translation】 English version Wearing a monk's robe. Presented him with simple utensils. The master considered himself an obstacle, so he left to reside in a thatched hut. They immediately became kindred spirits, and he read the scriptures from the Tripitaka daily. One evening, he heard the evening chanting drum, walked out of the scripture hall, looked up and saw the moon, and thus attained great enlightenment. He rushed to the abbot's room, and upon seeing him, Zen Master Xuefeng Huikong immediately gave him his approval.
Zen Master Fayi of Xuemiao, Wannian
Ascending the hall to preach, he picked up his staff and said, 'This staff, sometimes it transforms into a dragon emerging from the water, with ten thousand miles of clouds and mist unbroken; sometimes it transforms into a lion crouching on the ground, where the monsters of a hundred years hide their tracks. Sometimes the mind and the Dharma are both forgotten, the illuminating essence stands alone; sometimes illumination and function exist simultaneously, the host and guest interact with each other.' He drew with the staff and said, 'Under the gate of Yanfu Temple, none of these are needed.' Then, what does Yanfu Temple usually use?' He put down the staff, gave a loud shout, and descended from the seat.
Ascending the hall to preach, 'Looking up, one does not see the sky; looking down, one does not see the earth; an ancient sword lies before a skull; the waves of the great sea surge endlessly.'
Zen Master Huikong of Xuefeng
Ascending the hall to preach, 'The quick-witted act immediately upon being pointed out; the dull-witted cannot be moved even when pushed and pulled. Acting immediately brings joy to everyone; being immovable causes everyone to dislike it.' This mountain monk now transforms this dullness into quick-wittedness. Snapping his fingers, he said, 'What could not be pushed out before now comes out; what was not lived in before is now lived in; what was disliked before is now done; what was disliked before is now spoken.' Whether it comes out or not, whether it is lived in or not, let's put that aside for now. May I ask everyone, what Buddha is being done? Is it the Kongwang Buddha (Buddha representing emptiness)? Is it the Randeng Buddha (past Buddha)? Is it the Shakyamuni Buddha (present Buddha)? Is it the Maitreya Buddha (future Buddha)? And what Dharma is being spoken? Is it the fundamental Dharma (the root of Buddhism)? Is it the non-arising Dharma (the Dharma of non-birth and non-death)? Is it the worldly Dharma (mundane Dharma)? Is it the transcendental Dharma (Dharma beyond the world)?' Is there anyone in the assembly who can say it? If you can say it, then this mountain monk's task in the world is complete. If not, do not speak carelessly when you meet people. Giving a loud shout, he descended from the seat.
Zen Master Ximing of Zhengfa
Ascending the hall after the end of the retreat, 'The leaves in the forest fall one after another, the universe heralds the arrival of early autumn. It is clearly the intention of the Western Patriarch (Bodhidharma), why seek it elsewhere?' If you understand it this way, then you will believe that the path of the Buddhas and Patriarchs is inherently level and easy.
解脫門。元無關鑰。彌綸宇宙。逼塞虛空。量不可窮。智不能測。若也未明此旨。不達其源。任是百劫熏功。千生煉行。徒自疲苦。了無交涉。若深明此旨。洞達其源。乃知動靜施為。經行坐臥。頭頭合道。唸唸朝宗。祖不云乎。迷生寂亂。悟無好惡。得失是非。一時放卻。如是則誰迷誰悟。誰是誰非。自是諸人。獨生異見。觀大觀小。執有執無。己靈獨耀。不肯承當。心月孤圓。自生違背。何異家中舍父。衣內忘珠。致使菩提路上。荊棘成林。解脫空中。迷云蔽日。山僧今日幸值眾僧自恣。化主還山。諸上善人。得得光訪。不可緘默。隨分葛藤。曲為今時。少開方便也。須是諸人著眼。各自諦觀。若更擬議尋思。白雲萬里。遂拈拄杖曰。於斯明得。靈山一會儼在目前。其或未然。更待來晨分付。
祖庵主
見青原之後。縛茅衡岳間。三十餘年人無知者。偶遣興作偈曰。小鍋煮菜上蒸飯。菜熟飯香人正饑。一補饑瘡了無事。明朝依樣𦘕貓兒。由是衲子披榛扣之。無盡張公。力挽其開法。不從。竟終於此山。
勝因靜禪師
上堂。遊遍天下。當知寸步不曾移。歷盡門庭。家家灶里少煙不得。所以肩筇峭履。乘興而行。掣釣沉絲任性而住。不為故鄉田地好。因緣熟處便為家。今日信手拈來。從前
【現代漢語翻譯】 現代漢語譯本： 解脫門（擺脫束縛的途徑），原本就沒有關卡和鑰匙。它瀰漫于整個宇宙，充塞著整個虛空，其廣闊無邊無法衡量，其深奧精妙無法用智慧來測度。如果不能明白這個宗旨，不能通達這個根源，那麼即使經歷百劫的熏修，千生的修行，也只是徒勞地讓自己疲憊辛苦，毫無益處。如果能夠深刻地明白這個宗旨，透徹地通達這個根源，那麼就會明白一切的動靜作為，行走坐臥，時時都合於道，唸唸都歸向根本。祖師不是說過嗎？迷惑就會產生寂靜和紛亂，覺悟就沒有好與壞的分別。得失是非，一時全部放下。像這樣，那麼誰是迷惑，誰是覺悟？誰是誰非？只是各位自己，獨自產生不同的見解，觀大觀小，執著于有或者無，自己的靈性獨自閃耀，不肯承擔（本來面目），心如孤月般獨自圓滿，自己產生違背（本性）。這和在家中捨棄父親，衣服裡面忘記了寶珠有什麼區別呢？導致菩提的道路上，荊棘叢生，解脫的空中，迷云遮蔽了太陽。老僧我今天有幸遇到眾僧自恣（佛教節日，僧人反省過失），化主（寺院住持）返回山中，各位上善之人，紛紛前來拜訪，不能保持沉默，就隨自己的能力，略微開示一些方便法門。必須是各位仔細觀察，各自認真地審視。如果還要擬議尋思，那就如同白雲萬里，無邊無際了。於是拿起拄杖說，如果在這裡明白了，靈山一會（佛陀在靈鷲山說法的大會）就好像在眼前一樣。如果還沒有明白，那就等到明天早上再來分付。
祖庵主 見青原行思禪師之後，在衡山用茅草搭屋居住，三十多年沒有人知道他。偶然興起作偈說：『小鍋煮菜上蒸飯，菜熟飯香人正饑。一補饑瘡了無事，明朝依樣畫貓兒。』因此有僧人撥開草叢來拜訪他。無盡張公，極力勸請他開法，他不答應，最終在此山去世。
勝因靜禪師 上堂說法：『遊遍天下，應當知道寸步不曾移動。歷盡門庭，家家戶戶的灶里都不能缺少煙火。所以肩上扛著竹杖，腳上穿著草鞋，乘興而行。放下魚鉤，沉下釣絲，任憑自己的心意而停留。不是因為故鄉的田地好，而是因緣成熟的地方就是家。』今天信手拈來，從前……
【English Translation】 English version: The gate of liberation originally has no locks or keys. It permeates the universe, filling all of space. Its vastness is immeasurable, and its profundity cannot be fathomed by wisdom. If one does not understand this principle, does not penetrate its source, then even after hundreds of kalpas of cultivation and thousands of lifetimes of practice, one will only exhaust oneself in vain, without any benefit. If one deeply understands this principle and thoroughly penetrates its source, then one will realize that all actions, whether moving or still, walking or sitting, are always in accordance with the Dao, and every thought returns to the origin. As the patriarch said, 'Delusion gives rise to stillness and chaos; enlightenment has no preference for good or bad. Gain and loss, right and wrong, are all relinquished at once.' In this way, who is deluded, and who is enlightened? Who is right, and who is wrong? It is only you yourselves who create different views, observing the large and the small, clinging to existence or non-existence. Your own spirit shines alone, unwilling to accept (the original face). The mind is like a solitary moon, complete and round, creating opposition (to its own nature). How is this different from abandoning one's father at home or forgetting the pearl within one's clothing? This causes thorns to grow into forests on the path to Bodhi, and clouds of delusion to obscure the sun in the sky of liberation. I, the old monk, am fortunate to encounter the Sangha's Pravāraṇa (a Buddhist ceremony where monks reflect on their faults) today, and the abbot returns to the mountain. All of you virtuous people come to visit, so I cannot remain silent. I will offer some expedient teachings according to my ability. It is necessary for you all to observe carefully and examine yourselves diligently. If you continue to speculate and ponder, it will be like ten thousand miles of white clouds, boundless and endless. Then, picking up his staff, he said, 'If you understand this here, the assembly at Vulture Peak (Griddhakuta Mountain, where Buddha gave many sermons) is as if it were right before your eyes. If you have not yet understood, then wait until tomorrow morning, and I will entrust it to you.'
Patriarch Zu'an After seeing Qingyuan Xingsi (Zen master), he built a thatched hut in Mount Heng and lived there for more than thirty years without anyone knowing him. He composed a verse on a whim, saying: 'A small pot cooks vegetables and steams rice; the vegetables are cooked, the rice is fragrant, and the person is hungry. One patch fills the hungry sore, and there is nothing more to do; tomorrow, I will draw a cat in the same way.' Therefore, monks broke through the bushes to visit him. Zhang Gong of Wujin tried his best to persuade him to open a Dharma hall, but he refused and eventually died in this mountain.
Zen Master Shengyin Jing Ascending the Dharma hall, he said: 'Having traveled all over the world, you should know that you have not moved an inch. Having experienced all the gates, every household cannot lack smoke in their stoves. Therefore, carrying a bamboo staff on your shoulder and wearing straw sandals on your feet, you travel as you please. Casting a fishing line and sinking the hook, you stay as you wish. It is not because the fields in your hometown are good, but wherever the conditions are ripe, that is your home.' Today, I pick it up at random, from before...
幾曾計較。不離舊時科段。一回舉著一回新。明眼底。瞥地便回。未悟者。識取面目。且道如何是本來面目。良久曰。前臺花發後臺見。上界鐘聲地獄聞。以拂子擊禪床下座。
○上堂。舉世尊在摩竭陀國。為眾說法。是時將欲白夏。乃謂阿難曰。諸大弟子。人天四眾。我常說法。不生敬仰。我今入因沙臼室中坐夏九旬。忽有人來問法之時。汝待為我說。一切法不生。一切法不滅。言訖掩室而坐。師召眾曰。釋迦老子。初成佛道之時。大都事不獲已。才方成個保社。便生退倦之心。勝因當時若見。將釘釘卻室門。教他一生無出身之路。免得後代兒孫。遞相倣傚。不見道。若不傳法度眾生。是不名為報恩者。擊拂子下座(師號戲魚)。
龍牙宗密禪師
上堂。休把庭花類此身。庭華落後更逢春。此身一往知何處。三界茫茫愁殺人。
東禪從密禪師
上堂。開口不是禪。合口不是道。踏步擬進前。全身落荒草。
天童交禪師
往南屏聽臺教。因為檀越修懺摩。有問曰。公之所懺罪。為自懺耶。為他懺耶。若自懺罪。罪性何來。若懺他罪。他罪非汝。烏能懺之。師不能對。遂改服遊方。造泐潭。足才踵門。潭即呵之。師擬問。潭即曳杖逐之。一日忽呼師至丈室曰。我有古人公案
【現代漢語翻譯】 現代漢語譯本 何曾需要計較呢？（修行）不曾離開舊時的規矩和階段。每一次舉起都是一次新的開始。在明眼人看來，（真理）一瞥便能領會。未開悟的人，要認識自己的本來面目。那麼，什麼是本來面目呢？（禪師）停頓了很久說：『前臺的花開了，後臺就能看見；上界的鐘聲響了，地獄就能聽聞。』說完用拂子敲擊禪床，然後下座。
（禪師）上堂說法。舉例說，世尊（Bhagavan，佛的稱號）在摩竭陀國（Magadha，古印度十六雄國之一）為大眾說法。當時將要進入夏安居（Vassa，雨季期間僧侶的禁足期），於是對阿難（Ananda，佛陀的十大弟子之一）說：『各位大弟子、人天四眾，我經常說法，你們卻不生起敬仰之心。我現在要進入因沙臼室中坐夏九旬。如果有人來問法，你便替我說，一切法不生，一切法不滅。』說完便關上門坐禪。禪師召集眾人說：『釋迦老子（Sakyamuni，釋迦牟尼佛），當初成就佛道的時候，實在是迫不得已，才勉強成立了一個保社（指佛教僧團），便生起了退倦之心。』勝因（人名）當時如果見到（這種情況），就應該用釘子把門釘死，讓他一生都沒有出去的路，免得後代的兒孫互相效仿。你們沒聽過嗎？如果不傳法度化眾生，就不能稱之為報恩者。』說完擊打拂子下座（禪師自號戲魚）。
龍牙宗密禪師
上堂說法。不要把庭院裡的花比作自身，庭院裡的花凋落後還會再逢春天。而此身一旦逝去，又將去向何處呢？三界（Trailokya，欲界、色界、無色界）茫茫，真是令人愁苦啊。
東禪從密禪師
上堂說法。開口不是禪，閉口也不是道。抬腳想要前進，全身卻落入荒草之中。
天童交禪師
（天童交禪師）前往南屏聽講天臺宗的教義，因為信徒們要舉行懺摩（Ksama，懺悔）儀式。有人問道：『您所懺悔的罪過，是為自己懺悔呢，還是為他人懺悔呢？如果是為自己懺悔，罪過的本性從何而來？如果是為他人懺悔，他人的罪過與您無關，您又怎麼能懺悔呢？』禪師無法回答。於是改換僧服，四處遊方參學，來到了泐潭（地名）。腳剛踏進門，就被泐潭禪師呵斥。禪師想要發問，泐潭禪師就用拄杖驅趕他。有一天，泐潭禪師忽然叫禪師到方丈室說：『我這裡有一則古人的公案（Koan，禪宗用語）。』
【English Translation】 English version Why bother to calculate? (Practice) does not deviate from the old rules and stages. Each raising is a new beginning. To the clear-eyed, (the truth) can be understood at a glance. Those who are not enlightened should recognize their original face. So, what is the original face? (The Zen master) paused for a long time and said: 'The flowers bloom in the front, and can be seen in the back; the sound of the bell in the upper realm can be heard in the lower realm.' After speaking, he struck the Zen bed with a whisk and descended from the seat.
(The Zen master) ascended the hall to preach. He cited the example of the Bhagavan (Buddha's title) preaching to the masses in Magadha (one of the sixteen ancient Indian kingdoms). At that time, the summer retreat (Vassa, the period of monastic retreat during the rainy season) was about to begin, so he said to Ananda (one of the Buddha's ten great disciples): 'All you great disciples, the four assemblies of humans and gods, I often preach, but you do not generate reverence. Now I will enter the Insa-臼 chamber and sit in summer retreat for ninety days. If someone comes to ask about the Dharma, you should say on my behalf that all dharmas are not born and all dharmas do not perish.' After speaking, he closed the door and sat in meditation. The Zen master summoned the crowd and said: 'Sakyamuni (Sakyamuni Buddha), when he first attained Buddhahood, was really forced to do so, and only reluctantly established a Bao-she (referring to the Buddhist Sangha), and then he developed a desire to retreat. If Sheng Yin (person's name) had seen (this situation) at that time, he should have nailed the door shut, so that he would have no way out for the rest of his life, so as to avoid future generations of children imitating each other. Haven't you heard that if you don't preach the Dharma to save sentient beings, you cannot be called a benefactor?' After speaking, he struck the whisk and descended from the seat (the Zen master called himself Xi Yu).
Zen Master Longya Zongmi
Ascending the hall to preach. Do not compare the flowers in the courtyard to this body, the flowers in the courtyard will meet spring again after they wither. But once this body is gone, where will it go? The Trailokya (the realm of desire, the realm of form, and the realm of formlessness) is vast, it is really distressing.
Zen Master Dongchan Congmi
Ascending the hall to preach. Opening your mouth is not Zen, closing your mouth is not the Tao. Lifting your foot to move forward, your whole body falls into the wilderness.
Zen Master Tiantong Jiao
(Zen Master Tiantong Jiao) went to Nanping to listen to the teachings of the Tiantai school, because the believers were going to hold a Ksama (repentance) ceremony. Someone asked: 'The sins you repent for, are you repenting for yourself, or for others? If you are repenting for yourself, where does the nature of sin come from? If you are repenting for others, the sins of others have nothing to do with you, how can you repent for them?' The Zen master could not answer. So he changed his monk's robes and traveled around to study, and came to Letan (place name). As soon as he stepped into the door, he was scolded by Zen Master Letan. The Zen master wanted to ask a question, but Zen Master Letan drove him away with his staff. One day, Zen Master Letan suddenly called the Zen master to the abbot's room and said: 'I have an ancient Koan (Zen term) here.'
。要與你商量。師擬進語。潭遂喝。師豁然領悟。乃大笑。潭下繩床執師手曰。汝會佛法耶。師便喝。復拓開。潭大笑。
圓通旻禪師
遍往參激皆染指。親溈山喆禪師最久。晚慕泐潭。往謁。潭見默器之。師陳歷參所得。不蒙印可。潭舉世尊拈華。迦葉微笑語以問。復不契。后侍潭行次。潭以拄杖架肩長噓曰。會么。師擬對。潭便打。有頃復拈草示之曰。是甚麼。師亦擬對。潭遂喝。於是頓明大法。作拈華勢乃曰。這回瞞旻上座不得也。潭挽曰。更道更道。師曰。南山起云。北山下雨。即禮拜。潭首肯。后關法灌溪。次居圓通。上堂。諸佛出世。無法與人。祇是抽釘拔楔。除疑斷惑。學道之士。不可自謾。若有一果如芥子許。是汝真善知識。喝一喝曰。是甚麼。切莫刺腦入膠盆。
二靈和庵主
謁泐潭。潭見。乃問作甚麼。師擬對。潭便打。復喝曰。你喚甚麼作禪。師驀領旨。即曰禪。無後無先。波澄大海。月印青天。又問如何是道。師曰。道紅塵浩浩。不用安排。本無欠少。潭然之。元符間抵雪竇之中峰棲云兩庵。逾二十年。嘗有偈曰。竹筧二三升野水。松窗七五片閑云。道人活計祇如此。留與人間作見聞。有志於道者。多往見之。
○師初偕天童交禪師問道。盟曰。他日吾二人
【現代漢語翻譯】 現代漢語譯本： 想和你商量一下。禪師正要說話，泐潭禪師便喝斥。禪師豁然領悟，於是大笑。泐潭禪師從繩床上下來，拉著禪師的手說：『你懂佛法了嗎？』禪師便喝斥，又拓展開來。泐潭禪師大笑。
圓通旻禪師
普遍參訪，到處沾染一些皮毛，親近溈山喆禪師最久。晚年仰慕泐潭禪師，前去拜謁。泐潭禪師見他沉默寡言，便留意他。禪師陳述歷次參學所得，不被認可。泐潭禪師舉世尊拈花，迦葉微笑的典故來問他，仍然不契合。後來侍奉泐潭禪師行走時，泐潭禪師用拄杖架在禪師的肩膀上，長嘆一聲說：『會么（明白了嗎）？』禪師正要回答，泐潭禪師便打他。過了一會兒，又拿起一根草給他看，說：『這是什麼？』禪師也要回答，泐潭禪師便喝斥。於是頓悟大法，做出拈花的姿勢說：『這回瞞不過旻上座了。』泐潭禪師拉著他說：『再說，再說。』禪師說：『南山起云，北山下雨。』隨即禮拜。泐潭禪師點頭認可。後來駐錫灌溪，接著住在圓通。上堂說法時說：『諸佛出世，沒有法可以給人，只是抽釘拔楔（比喻解除痛苦），消除疑惑，斷除迷惑。學道的人，不可自欺。若有一果像芥子那麼大，就是你的真善知識。』喝一聲說：『是什麼？』千萬不要刺腦入膠盆（比喻陷入困境）。
二靈和庵主
拜謁泐潭禪師。泐潭禪師見到他，便問：『作甚麼（做什麼）？』庵主正要回答，泐潭禪師便打他，又喝斥說：『你喚甚麼作禪（你把什麼叫做禪）？』庵主立刻領會旨意，便說：『禪，無後無先，波澄大海，月印青天。』又問：『如何是道（什麼是道）？』庵主說：『道紅塵浩浩，不用安排，本無欠少。』泐潭禪師認可了他。元符（1098-1100）年間，到達雪竇山的中峰棲云兩座庵，住了二十多年。曾經有偈語說：『竹筧二三升野水，松窗七五片閑云。道人活計祇如此，留與人間作見聞。』有志於道的人，多前往拜見他。
當初庵主與天童交禪師一起問道，盟約說：『將來我們二人……』
【English Translation】 English version: I want to discuss something with you. As the Zen master was about to speak, Zen Master Letan shouted. The Zen master suddenly understood and laughed loudly. Zen Master Letan came down from the rope bed, took the Zen master's hand and said, 'Do you understand the Buddha-dharma?' The Zen master then shouted and expanded upon it. Zen Master Letan laughed loudly.
Zen Master Yuantong Min
He visited widely, dabbling everywhere, and was closest to Zen Master Weishan Zhe for the longest time. In his later years, he admired Zen Master Letan and went to pay him a visit. Zen Master Letan, seeing him silent and reserved, paid attention to him. The Zen master presented what he had learned from his previous visits, but it was not approved. Zen Master Letan used the story of Shakyamuni Buddha holding up a flower and Kashyapa smiling to ask him, but it still didn't match. Later, while serving Zen Master Letan on a walk, Zen Master Letan put his staff on the Zen master's shoulder, sighed deeply and said, 'Do you understand?' As the Zen master was about to answer, Zen Master Letan hit him. After a while, he picked up a blade of grass and showed it to him, saying, 'What is this?' The Zen master was also about to answer, but Zen Master Letan shouted. Thereupon, he suddenly understood the great Dharma, made the gesture of holding up a flower and said, 'This time, I can't hide it from Abbot Min.' Zen Master Letan pulled him and said, 'Say more, say more.' The Zen master said, 'Clouds rise from the southern mountain, and rain falls on the northern mountain.' Then he bowed. Zen Master Letan nodded in approval. Later, he stayed at Guanxi, and then resided at Yuantong. When he ascended the hall to preach, he said, 'When the Buddhas appear in the world, there is no Dharma to give to people, only the pulling out of nails and removing of wedges (metaphor for relieving pain), eliminating doubts, and cutting off delusions. Those who study the Way must not deceive themselves. If there is a fruit as small as a mustard seed, it is your true good teacher.' He shouted, 'What is it?' Do not stick your head into a glue pot (metaphor for getting into trouble).'
Hermit Erlinghe
He visited Zen Master Letan. When Zen Master Letan saw him, he asked, 'What are you doing?' As the hermit was about to answer, Zen Master Letan hit him and shouted, 'What do you call Zen?' The hermit immediately understood the meaning and said, 'Zen, without beginning or end, the waves settling in the vast sea, the moon reflected in the blue sky.' He also asked, 'What is the Dao (the Way)?' The hermit said, 'The Dao is vast and dusty, no need to arrange it, originally nothing is lacking.' Zen Master Letan approved of him. During the Yuanshu (1098-1100) period, he arrived at the Zhongfeng Qiyun two hermitages on Xuedou Mountain and lived there for more than twenty years. He once had a verse saying, 'Two or three sheng of wild water through a bamboo pipe, seven or five pieces of idle clouds through a pine window. The life of a Daoist is just like this, leaving it for people to see and hear.' Those who aspire to the Dao often went to see him.
Initially, the hermit and Zen Master Jiao of Tiantong asked about the Dao together, vowing, 'In the future, the two of us...'
宜踞孤峰絕頂。目視霄漢為世外之人。不可作今時籍名官府。屈節下氣於人者。后交爽盟。至則師竟不接。正言陳公。以計誘師出山住二靈。三十年間。居無長物。唯二虎侍其右。一日威於人。以偈遣之。
慈氏瑞仙禪師
習毗尼。因睹戒性如虛空。持者為迷倒。師謂戒者束身之法也。何自縛乎。遂探臺教。又閱諸法不自生。亦不從他生。不共不無因。是故說無生。疑曰。又不自他。不共不無因生。畢竟從何而生。即省曰。因緣所生。空假三觀。抑揚性海。心佛眾生。名異體同。十境十乘。轉識成智。不思議境。智照方明。非言詮所及。棄謁諸方。后至投子。廣鑒問。鄉里甚處。師曰。兩浙。東越。鑒曰。東越事作么生。師曰。秦望峰高。鑑湖水闊。曰秦望峰與你自己。是同是別。師曰。西天梵語。東土唐言。鑒曰。此猶是叢林祇對。畢竟是同是別。師便喝。鑒便打。師曰。恩大難酬。便禮拜。后歸里。開法慈氏。室中嘗問僧。三個橐駝兩隻腳。日行萬里趁不著。而今收在玉泉山。不許時人亂斟酌。諸人向甚麼處。與仙上座相見。
雪竇持禪師
上堂。悟心容易息心難。息得心源到處閑。斗轉星移天欲曉。白雲依舊覆青山。
石佛益禪師
上堂。一葉落。天下秋。一塵起。大地
【現代漢語翻譯】 現代漢語譯本： 應該佔據孤峰的頂端，以仰望天空作為世外之人的姿態，不要做當今登記在官府名下的俗人，不要對人卑躬屈膝。後來與人結盟，到達后對方竟然不接待。正言陳公用計策引誘禪師出山，住在二靈。三十年間，居所沒有多餘的物品，只有兩隻老虎侍奉在左右。一天，禪師預感到將要離世，用偈語遣走了老虎。
慈氏瑞仙禪師
學習毗尼（Vinaya，戒律），因為看到戒的體性如同虛空，執著于持戒的人是迷惑顛倒。禪師認為戒是約束自身的方法，為何要自我束縛呢？於是探究天臺宗的教義，又閱讀到諸法不自己產生，也不從他處產生，不是共同產生也不是無因而生，所以說是無生。禪師疑惑道：又不從自身，又不從他處，不是共同產生也不是無因而生，究竟是從何而生？隨即領悟道：因緣所生。空、假、中三觀，抑揚性海，心、佛、眾生，名稱不同本體相同。十境十乘，轉識成智，不可思議的境界，用智慧觀照才能明白，不是言語所能表達的。於是放棄了參訪各方，後來到達投子。廣鑒禪師問：家鄉是哪裡？禪師回答：兩浙，東越。廣鑒禪師問：東越的事情怎麼樣？禪師回答：秦望峰高，鑑湖水闊。廣鑒禪師問：秦望峰和你自己，是相同還是不同？禪師回答：西天是梵語，東土是唐言。廣鑒禪師說：這還是叢林中的應對，究竟是相同還是不同？禪師便喝斥一聲。廣鑒禪師便打。禪師說：恩情太大難以報答，便禮拜。後來回到家鄉，開法于慈氏。禪室中曾經問僧人：三個橐駝兩隻腳，日行萬里也追趕不上。如今收藏在玉泉山，不許世人隨意斟酌。各位在什麼地方與仙上座相見？
雪竇持禪師
上堂說法：領悟心性容易，止息妄心難。止息了心源，到處都自在安閑。斗轉星移，天將要亮，白雲依舊覆蓋著青山。
石佛益禪師
上堂說法：一片葉子落下，天下就知道秋天來了。一粒塵埃升起，大地...
【English Translation】 English version: One should occupy the summit of a solitary peak, regarding the sky as the realm of a person beyond the world. Do not be a commoner registered under the government of this era, nor should you humble yourself before others. Later, an alliance was formed, but upon arrival, the master was not received. Zheng Yan, Duke Chen, used a plan to lure the master out of the mountain to reside in Erling. For thirty years, his residence contained no excess possessions, only two tigers attending to his right. One day, sensing his impending departure, the Chan master sent the tigers away with a verse.
Chan Master Ruixian of Cishi
Studying the Vinaya (discipline), he realized that the nature of precepts is like empty space, and those who cling to upholding them are deluded. The Chan master believed that precepts are methods to restrain oneself, so why bind oneself? Thus, he explored the teachings of the Tiantai school and read that all dharmas do not arise from themselves, nor do they arise from others, not from both together, nor without a cause; therefore, it is said that they are unarisen. The Chan master questioned: If they do not arise from themselves, nor from others, not from both together, nor without a cause, from where do they arise after all? He then realized: They arise from conditions. The three contemplations of emptiness, provisionality, and the middle way, elevate and subdue the nature-sea; mind, Buddha, and sentient beings are different in name but the same in essence. The ten realms and ten vehicles, transforming consciousness into wisdom, the inconceivable realm, can only be understood through wisdom illumination, beyond the reach of words. He then abandoned visiting various places and later arrived at Touzi. Chan Master Guangjian asked: Where is your hometown? The Chan master replied: Liangzhe, Dongyue. Chan Master Guangjian asked: What is happening in Dongyue? The Chan master replied: Mount Qinwang is high, and Lake Jian is vast. Chan Master Guangjian asked: Are Mount Qinwang and yourself the same or different? The Chan master replied: In the Western Heaven, it is Sanskrit; in the Eastern Land, it is Tang language. Chan Master Guangjian said: This is still a response from the monastery; ultimately, are they the same or different? The Chan master then shouted. Chan Master Guangjian then struck. The Chan master said: The kindness is too great to repay, and he bowed. Later, he returned to his hometown and opened the Dharma at Cishi. In his room, he once asked the monks: 'Three camels with two legs, traveling ten thousand miles a day cannot catch up. Now they are stored in Jade Spring Mountain, not allowing people to recklessly speculate.' Where do you all meet the Venerable Xian?
Chan Master Chi of Xuedou
Ascending the hall to preach: It is easy to awaken to the mind, but difficult to cease the mind. Cease the source of the mind, and everywhere is free and at ease. The Big Dipper turns, the stars shift, and the sky is about to dawn; the white clouds still cover the green mountains.
Chan Master Yi of Stone Buddha
Ascending the hall to preach: One leaf falls, and the world knows that autumn has arrived. One speck of dust rises, and the earth...
收。一法透。萬法周。且道透那一法。遂喝曰。切忌錯認驢鞍橋作阿爺下頷。便下座。
疏山了常禪師
上堂。等閑放下。佛手掩不住。特地收來。大地絕纖埃。向君道莫疑猜。處處頭頭見善財。錘下分明如得旨。無限勞生眼自開。
兜率慧照禪師
上堂。龍安山下。道路縱橫。兜率宮中。樓閣重疊。雖非天上。不是人間。到者安心。全忘諸念。善行者不移雙足。善入者不動雙扉。自能笑傲煙蘿。誰管坐消歲月。既然如是。且道向上還有事也無。良久曰。莫教推落巖前石。打破下方遮日云。
丞相張商英居士
元祐六年。為江西漕。首謁東林照覺總禪師。覺詰其所見處。與己符合。乃印可。覺曰。吾有得法弟子住玉溪。乃慈古鏡也。亦可與語。公復因按部過分寧。諸禪迓之。公到。先致敬玉溪慈。次及諸山。最後問兜率悅禪師。悅為人短小。公曾見龔德莊。說其聰明可人。乃曰。聞公善文章。悅大笑曰。運使失卻一隻眼了也。從悅臨濟九世孫。對運使論文章。政如運使對從悅論禪也。公不然其語。乃強屈指曰。是九世也。問玉溪去此多少。曰三十里。曰兜率聻。曰五里。公是夜乃至兜率。悅先一夜夢日輪昇天。被悅以手搏取。乃說與首座曰。日輪運轉之義。聞張運使非久過此。
【現代漢語翻譯】 現代漢語譯本： 收。一法透。萬法周。且道透那一法。遂喝曰。切忌錯認驢鞍橋作阿爺下頷。便下座。
疏山了常禪師
上堂。等閑放下。佛手掩不住。特地收來。大地絕纖埃。向君道莫疑猜。處處頭頭見善財。錘下分明如得旨。無限勞生眼自開。
兜率慧照禪師
上堂。龍安山下。道路縱橫。兜率宮中。樓閣重疊。雖非天上。不是人間。到者安心。全忘諸念。善行者不移雙足。善入者不動雙扉。自能笑傲煙蘿。誰管坐消歲月。既然如是。且道向上還有事也無。良久曰。莫教推落巖前石。打破下方遮日云。
丞相張商英居士
元祐六年（1091年）。為江西漕。首謁東林照覺總禪師（東林照覺總禪師）。覺詰其所見處。與己符合。乃印可。覺曰。吾有得法弟子住玉溪。乃慈古鏡也。亦可與語。公復因按部過分寧。諸禪迓之。公到。先致敬玉溪慈。次及諸山。最後問兜率悅禪師（兜率悅禪師）。悅為人短小。公曾見龔德莊。說其聰明可人。乃曰。聞公善文章。悅大笑曰。運使失卻一隻眼了也。從悅臨濟九世孫。對運使論文章。政如運使對從悅論禪也。公不然其語。乃強屈指曰。是九世也。問玉溪去此多少。曰三十里。曰兜率聻。曰五里。公是夜乃至兜率。悅先一夜夢日輪昇天。被悅以手搏取。乃說與首座曰。日輪運轉之義。聞張運使非久過此。
【English Translation】 English version: 收 (Shōu, Gather)。一法透 (Yī fǎ tòu, One dharma penetrates)。萬法周 (Wàn fǎ zhōu, All dharmas encompass)。且道透那一法 (Qiě dào tòu nà yī fǎ, Then tell me, which dharma penetrates)。遂喝曰 (Suì hè yuē, Thereupon, he shouted)。切忌錯認驢鞍橋作阿爺下頷 (Qièjì cuò rèn lǘ ānqiáo zuò āyé xiàhàn, Be sure not to mistake the donkey's saddle for your father's chin)。便下座 (Biàn xià zuò, Then he descended from his seat)。
禪師疏山了常 (Chánshī Shūshān Liǎocháng, Zen Master Shushan Liaochang)
上堂 (Shàng táng, Ascending the hall)。等閑放下 (Děngxián fàngxià, Casually letting go)。佛手掩不住 (Fó shǒu yǎn bù zhù, The Buddha's hand cannot cover it)。特地收來 (Tèdì shōu lái, Deliberately gathering it in)。大地絕纖埃 (Dàdì jué xiān'āi, The great earth is free from the slightest dust)。向君道莫疑猜 (Xiàng jūn dào mò yícāi, I tell you, do not doubt)。處處頭頭見善財 (Chùchù tóutóu jiàn Shàncái, Everywhere, in everything, you see Sudhana)。錘下分明如得旨 (Chuí xià fēnmíng rú dé zhǐ, Under the hammer, it is clear as if receiving the decree)。無限勞生眼自開 (Wúxiàn láo shēng yǎn zì kāi, Countless sentient beings' eyes open by themselves)。
禪師兜率慧照 (Chánshī Dōushuài Huìzhào, Zen Master Doushuai Huizhao)
上堂 (Shàng táng, Ascending the hall)。龍安山下 (Lóng'ān shān xià, Below Mount Long'an)。道路縱橫 (Dàolù zònghéng, Roads crisscross)。兜率宮中 (Dōushuài gōng zhōng, In the Tushita Heaven)。樓閣重疊 (Lóugé chóngdié, Pavilions overlap)。雖非天上 (Suī fēi tiānshàng, Although not in heaven)。不是人間 (Bùshì rénjiān, Not in the human realm)。到者安心 (Dào zhě ānxīn, Those who arrive find peace of mind)。全忘諸念 (Quán wàng zhū niàn, Completely forgetting all thoughts)。善行者不移雙足 (Shàn xíng zhě bù yí shuāng zú, Those who practice well do not move their feet)。善入者不動雙扉 (Shàn rù zhě bù dòng shuāng fēi, Those who enter well do not move the double doors)。自能笑傲煙蘿 (Zì néng xiào ào yān luó, They can laugh freely amidst the misty vines)。誰管坐消歲月 (Shuí guǎn zuò xiāo suìyuè, Who cares about sitting and passing the years)。既然如是 (Jìrán rú shì, Since it is so)。且道向上還有事也無 (Qiě dào xiàng shàng hái yǒu shì yě wú, Then tell me, is there anything beyond this or not)。良久曰 (Liángjiǔ yuē, After a long pause, he said)。莫教推落巖前石 (Mò jiào tuī luò yán qián shí, Do not let it push and fall the rock in front of the cliff)。打破下方遮日云 (Dǎpò xiàfāng zhē rì yún, Break the clouds below that block the sun)。
居士丞相張商英 (Jūshì Chéngxiàng Zhāng Shāngyīng, Layman Prime Minister Zhang Shangying)
元祐六年 (Yuányòu liù nián, 1091 AD)。為江西漕 (Wèi Jiāngxī cáo, Serving as the Transport Commissioner of Jiangxi)。首謁東林照覺總禪師 (Shǒu yè Dōnglín Zhàojué Zǒng Chánshī, First visited Zen Master Zong of Zhaojue Temple in Donglin)。覺詰其所見處 (Jué jí qí suǒ jiàn chù, Zong questioned him about his understanding)。與己符合 (Yǔ jǐ fúhé, Which aligned with his own)。乃印可 (Nǎi yìnkě, Thereupon he gave his approval)。覺曰 (Jué yuē, Zong said)。吾有得法弟子住玉溪 (Wú yǒu défǎ dìzǐ zhù Yùxī, I have a Dharma-inheriting disciple living in Yuxi)。乃慈古鏡也 (Nǎi Cí Gǔjìng yě, He is Ci Gujing)。亦可與語 (Yì kě yǔ yǔ, You can also speak with him)。公復因按部過分寧 (Gōng fù yīn ànbù guò Fēnníng, The Duke then passed through Fenning during his inspection tour)。諸禪迓之 (Zhū chán yà zhī, The Zen monks welcomed him)。公到 (Gōng dào, The Duke arrived)。先致敬玉溪慈 (Xiān zhìjìng Yùxī Cí, First paid respects to Ci of Yuxi)。次及諸山 (Cì jí zhū shān, Then to the various mountains)。最後問兜率悅禪師 (Zuìhòu wèn Dōushuài Yuè Chánshī, Finally asked Zen Master Yue of Doushuai)。悅為人短小 (Yuè wéi rén duǎnxiǎo, Yue was short in stature)。公曾見龔德莊 (Gōng céng jiàn Gōng Dézhuāng, The Duke had met Gong Dezhuang)。說其聰明可人 (Shuō qí cōngmíng kěrén, Who said he was intelligent and likable)。乃曰 (Nǎi yuē, Thereupon he said)。聞公善文章 (Wén gōng shàn wénzhāng, I heard you are good at writing)。悅大笑曰 (Yuè dàxiào yuē, Yue laughed loudly and said)。運使失卻一隻眼了也 (Yùnshǐ shī què yī zhī yǎn le yě, The Transport Commissioner has lost one eye)。從悅臨濟九世孫 (Cóng Yuè Línjì jiǔ shì sūn, Yue was a ninth-generation descendant of Linji)。對運使論文章 (Duì yùnshǐ lùn wénzhāng, To discuss writing with the Transport Commissioner)。政如運使對從悅論禪也 (Zhèng rú yùnshǐ duì cóng Yuè lùn chán yě, Is like the Transport Commissioner discussing Zen with Yue)。公不然其語 (Gōng bùrán qí yǔ, The Duke did not agree with his words)。乃強屈指曰 (Nǎi qiáng qūzhǐ yuē, Thereupon he reluctantly counted on his fingers and said)。是九世也 (Shì jiǔ shì yě, It is the ninth generation)。問玉溪去此多少 (Wèn Yùxī qù cǐ duōshao, He asked how far it was to Yuxi)。曰三十里 (Yuē sānshí lǐ, He said thirty li)。曰兜率聻 (Yuē Dōushuài ní, He said, what about Doushuai)。曰五里 (Yuē wǔ lǐ, He said five li)。公是夜乃至兜率 (Gōng shì yè nǎi zhì Dōushuài, The Duke went to Doushuai that night)。悅先一夜夢日輪昇天 (Yuè xiān yī yè mèng rì lún shēng tiān, The night before, Yue dreamed of the sun rising into the sky)。被悅以手搏取 (Bèi Yuè yǐ shǒu bó qǔ, And Yue caught it with his hand)。乃說與首座曰 (Nǎi shuō yǔ shǒuzuò yuē, Thereupon he said to the head monk)。日輪運轉之義 (Rì lún yùnzhuǎn zhī yì, The meaning of the sun's rotation)。聞張運使非久過此 (Wén Zhāng yùnshǐ fēi jiǔ guò cǐ, I heard that Transport Commissioner Zhang will soon pass through here)。
吾當深錐痛劄。若肯回頭。則吾門幸事。座曰。今之士大夫。受人取奉慣。恐其惡發。別生事也。悅曰。正使煩惱。祇退得我院。也別無事。公與悅語次。稱賞東林。悅未肯其說。公乃題寺后擬瀑軒詩。其略曰。不向廬山尋落處。像王鼻孔謾遼天。意譏其不肯東林也。公與悅語至夜深。論及宗門事。悅曰。東林既印可運使。運使于佛祖言教有少疑否。公曰有。悅曰。疑何等語。公曰。疑香嚴獨腳頌。德山拓缽話。悅曰。既於此有疑。其餘安得無耶。祇如巖頭言末後句。是有耶。是無耶。公曰有。悅大笑。便歸方丈。閉卻門。公一夜睡不穩。至五更下床。觸翻溺器。乃大徹。猛省前話。遂有頌曰。鼓寂鐘沉拓缽回。巖頭一拶語如雷。果然祇得三年活。莫是遭他授記來。遂扣方丈門。曰某已捉得賊了。悅曰。贓在甚處。公無語。悅曰。都運且去。來日相見。翌日公遂舉前頌。悅乃謂曰。參禪祇為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺不知。墮在區宇。乃作頌證之曰。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳邪途。了無逆順。不犯工夫。公
【現代漢語翻譯】 現代漢語譯本： 我應當用深刻的錐子狠狠地刺下去。如果肯回頭，那就是我們門中的幸事。座說：『現在的士大夫，習慣了接受別人的供奉，恐怕他們會惱羞成怒，另外生事。』悅說：『即使煩惱，也只不過是退回我的院子，也沒別的事。』公與悅交談時，稱讚東林。悅不認可他的說法。公於是在寺后題寫了擬瀑軒詩，大意是：『不去廬山尋找瀑布的落處，像王的鼻孔白白地遼闊于天。』這是譏諷他不肯歸向東林。公與悅談話到深夜，談到宗門的事情。悅說：『東林既然印可了運使（官名），運使對於佛祖的言教有少許懷疑嗎？』公說：『有。』悅說：『懷疑什麼話？』公說：『懷疑香嚴的獨腳頌，德山的托缽話。』悅說：『既然對此有懷疑，其餘的怎麼會沒有呢？比如巖頭說的末後句，是有呢，還是沒有呢？』公說：『有。』悅大笑，便回方丈，關上門。公一夜睡不穩，到五更下床，碰到翻了溺器，於是大徹大悟，猛然醒悟了之前的話。於是作頌說：『鼓聲寂靜，鐘聲沉沒，托缽歸來。巖頭一拶，話語如雷。果然只得了三年活，莫非是遭他授記而來。』於是敲方丈的門，說：『某已經捉到賊了。』悅說：『贓物在哪裡？』公無語。悅說：『都運（官名）且去吧，來日相見。』第二天，公於是舉了之前的頌。悅於是說：『參禪只是因為命根不斷，依著語言產生理解。像這樣的說法，你已經深刻領悟了。然而到了極其細微的地方，使人不知不覺，墮入區宇。』於是作頌來印證他：『等閑行走之處，步步都合於如。雖然身處聲色之中，寧可不滯留于有無。一心沒有差異，萬法沒有特殊。不要區分體用，不要選擇精粗。臨機應變沒有阻礙，應物接物沒有拘束。是非之情消盡，凡人聖人全都消除。誰得誰失，何親何疏。拈頭作尾，指實為虛。翻身進入魔界，轉腳踏上邪途。了無逆順，不費工夫。』公
【English Translation】 English version: I should deeply and painfully stab with a cone. If you are willing to turn back, it would be a fortunate event for our school. Zuo said, 'Today's scholar-officials are accustomed to receiving offerings from others, I fear they will become angry and cause trouble.' Yue said, 'Even if there is trouble, it will only be a matter of retreating to my courtyard, nothing else.' When the Duke spoke with Yue, he praised Donglin. Yue did not agree with his view. The Duke then wrote a poem at the back of the temple for the Waterfall-Viewing Pavilion, roughly saying: 'Not seeking the place where the waterfall falls at Mount Lu, the elephant king's nostrils are vainly vast in the sky.' This was mocking him for not being willing to go to Donglin. The Duke spoke with Yue until late at night, discussing matters of the Zen school. Yue said, 'Since Donglin has already approved the Transport Commissioner (Yunshi), does the Transport Commissioner have any doubts about the Buddha's teachings?' The Duke said, 'Yes.' Yue said, 'What words do you doubt?' The Duke said, 'I doubt Xiangyan's One-Legged Verse and Deshan's Alms-Bowl Story.' Yue said, 'Since you have doubts about this, how can there be no doubts about the rest? For example, what Yantou said about the last phrase, is it existence or non-existence?' The Duke said, 'Existence.' Yue laughed loudly and returned to his abbot's room, closing the door. The Duke could not sleep soundly all night. At the fifth watch, he got out of bed and knocked over the chamber pot, and then he had a great enlightenment, suddenly realizing what he had said before. So he composed a verse saying: 'The drums are silent, the bells are still, the alms bowl returns. Yantou's one squeeze, the words are like thunder. Indeed, he only got three years to live, could it be that he was prophesied by him?' Then he knocked on the door of the abbot's room and said, 'I have already caught the thief.' Yue said, 'Where is the stolen goods?' The Duke was speechless. Yue said, 'Transport Commissioner (Duyun), please go, see you tomorrow.' The next day, the Duke then recited the previous verse. Yue then said, 'Practicing Zen is only because the life-root is not cut off, understanding arises according to the words. You have deeply understood such a saying. However, in the extremely subtle places, it makes people unaware and unknowingly fall into the realm of distinction.' So he composed a verse to certify him: 'In ordinary walking places, every step is like Thusness. Although dwelling in sound and form, rather not linger in existence or non-existence. One mind is not different, all dharmas are not special. Do not distinguish between essence and function, do not choose between refined and coarse. Responding to the occasion without hindrance, responding to things without restraint. The feelings of right and wrong are exhausted, all ordinary and holy beings are eliminated. Who gains, who loses, what is close, what is distant. Taking the head as the tail, pointing to reality as illusion. Turning the body into the realm of demons, turning the feet onto the evil path. There is no opposition or compliance, no effort is expended.' The Duke
邀悅至建昌。途中一一同察。有十頌敘其事。悅亦有十頌酬之。時元祐八年八月也。公一日謂大慧曰。余閱雪竇拈古。至百丈再參馬祖因緣曰。大冶精金。應無變色。投卷嘆曰。審如是。豈得有臨濟今日耶。遂作一頌曰。馬師一喝大雄峰。深入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。后平禪師致書云。去夏讀臨濟宗派。乃知居士得大機大用。且求頌本。余作頌寄之曰。吐舌耳聾師已曉。捶胸祇得哭蒼天。盤山會裡翻筋斗。到此方知普化顛。諸方往往以余聰明博記。少知餘者。師自江西法窟來。必辨優劣。試為老夫言之。大慧曰。居士見處與真凈死心合。公曰。何謂也。大慧舉真凈頌曰。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那吒眼開黃檗面。死心拈曰。云巖要問雪竇。既是大冶精金。應無變色。為甚麼卻三日耳聾。諸人要知么。從前汗馬無人識。祇要重論蓋代功。公拊幾曰。不因公語。爭見真凈死心用處。若非二大老。難顯雪竇馬師爾。公于宣和四年十一月黎明。口占遺表。命子弟書之。俄取枕擲門窗上。聲如雷震。眾視之。已薨矣。公有頌古。行於世。
西蜀鑾法師
通大小乘。佛照謝事。居景德。師問照曰。禪家言多不根何也。照曰。汝習何經論。曰諸經粗知。頗通百法。照
【現代漢語翻譯】 現代漢語譯本： 我邀請邀悅前往建昌。途中我們一同考察。有十首頌歌敘述這件事。邀悅也有十首頌歌酬答。那時是元祐八年（1093年）八月。蘇軾有一天對大慧宗杲（Dahui Zonggao）說：『我閱讀雪竇顯（Xuedou Xian）的拈古，讀到百丈懷海（Baizhang Huaihai）再次參拜馬祖道一（Mazu Daoyi）的因緣時，其中說到：『大冶精金，應無變色。』我放下書卷感嘆道：『如果真是這樣，怎麼會有臨濟義玄（Linji Yixuan）的今天呢？』於是作了一首頌歌：『馬祖一喝如大雄峰，深入髑髏三日聾。黃檗希運（Huangbo Xiyun）聞之驚吐舌，江西從此立宗風。』後來平禪師送信來說：『去年讀到臨濟宗派，才知道居士您得到了大機大用。』並且索求頌歌原本。我作頌寄給他，說：『吐舌耳聾師已曉，捶胸祇得哭蒼天。盤山寶積（Panshan Baoji）會裡翻筋斗，到此方知普化（Puhua）顛。』各方往往因為我聰明博記而稱讚我，很少有人真正瞭解我。您從江西的佛法窟穴而來，必定能辨別優劣。試著為我這個老頭子說說看。』大慧宗杲說：『居士您的見解與真凈克文（Zhenjing Kewen）、死心悟新（Sixin Wuxin）的見解相合。』蘇軾說：『怎麼說呢？』大慧宗杲舉出真凈克文的頌歌說：『客情步步隨人轉，有大威光不能現。突然一喝雙耳聾，那吒眼開黃檗面。』死心悟新拈出說：『云巖曇晟（Yunyan Tansheng）要問雪竇顯，既然是大冶精金，應無變色，為什麼卻三日耳聾？諸位想知道嗎？從前汗馬無人識，祇要重論蓋代功。』蘇軾拍著桌子說：『不是您說，怎麼能見到真凈克文、死心悟新的用處。如果不是這兩位大老，難以彰顯雪竇顯、馬祖道一啊！』蘇軾在宣和六年（1124年）十一月黎明，口述遺表，命令子弟記錄下來。不久拿起枕頭扔向門窗，聲音如雷震。眾人看他，已經去世了。蘇軾有頌古流傳於世。
西蜀鑾法師
通達大小乘佛法。佛照德光（Fozhao Deguan）辭去職務，居住在景德鎮。鑾法師問佛照德光說：『禪家所說的話大多沒有根據，這是為什麼呢？』佛照德光說：『您學習什麼經論？』鑾法師說：『各種經書粗略知道一些，頗為精通《百法明門論》。』
【English Translation】 English version: I invited Yaoyue to Jianchang. Along the way, we observed everything together. There are ten eulogies describing the events. Yaoyue also responded with ten eulogies. This was in the eighth year of the Yuanyou era (1093). One day, Su Shi said to Dahui Zonggao: 'I was reading Xuedou Xian's 'Nian Gu', and when I came to the story of Baizhang Huaihai visiting Mazu Daoyi again, it said: 'Greatly forged gold should not change color.' I put down the scroll and sighed, 'If that is really the case, how could there be a Linji Yixuan today?' So I composed a eulogy: 'Mazu's one shout is like the Great Hero Peak, penetrating the skull, deaf for three days. Huangbo Xiyun was shocked and stuck out his tongue upon hearing it. From then on, Jiangxi established its own school.' Later, Zen Master Ping sent a letter saying, 'Last year, I read about the Linji school and realized that you, the layman, have attained great potential and great function.' He also requested the original eulogy. I composed a eulogy and sent it to him, saying: 'Sticking out the tongue and deafness, the master already understands. Beating the chest only leads to crying to the heavens. Turning somersaults in Panshan Baoji's assembly, only then does one realize Puhua's madness.' People often praise me for being intelligent and knowledgeable, but few truly understand me. You come from the cave of Buddhism in Jiangxi and must be able to distinguish between good and bad. Try to tell me, this old man, about it.' Dahui Zonggao said, 'Your understanding is in line with Zhenjing Kewen and Sixin Wuxin.' Su Shi said, 'What do you mean?' Dahui Zonggao quoted Zhenjing Kewen's eulogy, saying: 'The guest's feelings follow people's turns step by step, and great power cannot be manifested. Suddenly, one shout makes both ears deaf, and Nezha's eyes open to Huangbo's face.' Sixin Wuxin picked it up and said: 'Yunyan Tansheng wants to ask Xuedou Xian, since it is greatly forged gold and should not change color, why is he deaf for three days? Do you all want to know? In the past, no one recognized the sweating horse, only now do we discuss the merits of covering the world.' Su Shi slapped the table and said, 'If you hadn't said it, how could I have seen the uses of Zhenjing Kewen and Sixin Wuxin? If it weren't for these two great elders, it would be difficult to highlight Xuedou Xian and Mazu Daoyi!' In the sixth year of Xuanhe (1124), at dawn in November, Su Shi dictated his last testament and ordered his disciples to record it. Soon after, he picked up a pillow and threw it at the doors and windows, making a thunderous sound. When the crowd looked at him, he had already passed away. Su Shi has eulogies passed down in the world.
The Dharma Master Luan of Western Shu
He was proficient in both Mahayana and Hinayana Buddhism. Fozhao Deguan resigned from his position and resided in Jingdezhen. Dharma Master Luan asked Fozhao Deguan, 'Why do the words of Zen practitioners often have no basis?' Fozhao Deguan said, 'What scriptures and treatises do you study?' Dharma Master Luan said, 'I know a little about various scriptures and am quite proficient in the 'Hundred Dharmas Treatise'.
曰。祇如昨日雨今日晴。是恁么法中收。師懵然。照舉癢和子擊曰。莫道禪家所言不根好。師憤曰。昨日雨今日晴。畢竟是甚麼法中收。照曰。第二十四時分不相應法中收。師恍悟。即禮謝。后歸蜀居講會。以直道示徒不泥名相。而眾多引去。遂說偈罷講曰。眾賣華兮獨賣松。青青顏色不如紅。算來終不與時合。歸去來兮翠靄中。由是隱居二十年。道俗追慕。覆命演法。笑答偈曰。遁跡隱高峰。高峰又不容。不如歸錦里。依舊賣青松。眾列拜悔過。兩川講者爭依之。
典牛游禪師
依湛堂于泐潭。一日潭普說曰。諸人苦苦就準上座覓佛法。遂拊膝曰。會么。雪上加霜。又拊膝曰。若也不會。豈不見乾峰示眾曰。舉一不得舉二。放過一著。落在第二。師聞脫然穎悟。出世云蓋。次遷云巖。嘗和忠道者牧牛頌曰。兩角指天。四足踏地。拽斷鼻繩。牧甚屎屁。張無盡見之。甚擊節。後退云巖過廬山。棲賢主翁意不欲納。乃曰。老老大大。正是質庫中典牛也。師聞之。述一偈而去曰。質庫何曾解典牛。祇緣價重實難酬。想君本領無多子。畢竟難禁這一頭。因庵于武寧。扁曰典牛。終身不出。涂毒見之。已九十三矣。
○上堂。日可冷月可熱。眾魔不能壞真說。作么生是真說。初三十一中九下七。若信不及。
【現代漢語翻譯】 現代漢語譯本 問：如果像昨天是雨天，今天放晴了，這又被歸納在哪種法中呢？ 師父茫然不知所措。照禪師舉起癢和子敲打說：『不要說禪宗所說的沒有根據。』師父惱怒地說：『昨天是雨天，今天放晴，到底是被歸納在哪種法中呢？』照禪師說：『被歸納在第二十四時分不相應法中。』師父恍然大悟，立刻行禮感謝。後來回到蜀地居住講經說法，用正直的道理開示弟子，不拘泥於名相，但很多人因此離去。於是作偈語停止講經說：『眾人賣花啊我卻獨賣松，青翠的顏色不如紅。算來終究不與時俗相合，歸去來兮隱居在翠綠的雲霧中。』因此隱居了二十年，道士和俗人都追慕他，再次請他演說佛法。他笑著回答偈語說：『逃遁隱居在高峰，高峰卻又不能容納我。不如回到錦里，依舊賣我的青松。』眾人排列跪拜懺悔過錯，兩川講經說法的人都爭相傚法他。 典牛游禪師 依止湛堂禪師在泐潭。一天，湛堂禪師普說：『你們這些人苦苦地向上座尋求佛法。』於是拍著膝蓋說：『會了嗎？雪上加霜。』又拍著膝蓋說：『如果還是不會，難道沒見過乾峰禪師開示大眾說：舉一不能舉二，放過一著，就落入了第二。』典牛游禪師聽了，頓時徹底領悟。後來在云蓋寺開山，之後遷往云巖寺。曾經和忠道者作牧牛頌：『兩角指向天空，四足踏在地上。拽斷鼻繩，牧的是什麼？是屎屁。』張無盡見到后，非常讚賞。後來離開云巖寺經過廬山，棲賢寺的主持翁禪師不願意接納他，就說：『老老大大，正是質庫中典當的牛啊。』典牛游禪師聽了，寫了一首偈語離開了，說：『質庫哪裡懂得典當牛，只因爲價值太重實在難以酬謝。想你本領沒有多少，終究難以禁得住這一頭牛。』於是居住在武寧的因庵，匾額題為『典牛』，終身不出。涂毒禪師見到他時，已經九十三歲了。 上堂：太陽可以變冷，月亮可以變熱，眾魔不能破壞真正的說法。什麼是真正的說法？初三十一，中九下七。如果不相信。
【English Translation】 English version He said, 'If, like yesterday it rained and today it's sunny, into what Dharma is this categorized?' The master was bewildered. Zhao (Zen master's name) raised his 'yang he zi' (a tool used by monks) and struck, saying, 'Don't say that what the Chan (Zen) school says has no basis.' The master angrily said, 'Yesterday it rained and today it's sunny, ultimately into what Dharma is it categorized?' Zhao said, 'It is categorized into the Twenty-Fourth Division of Non-Corresponding Dharmas.' The master suddenly understood and immediately bowed in gratitude. Later, he returned to Shu (ancient name for Sichuan province) to reside and lecture on the Dharma, using straightforward principles to instruct disciples, not adhering to names and forms, but many left because of this. Thereupon, he composed a verse and stopped lecturing, saying, 'Everyone sells flowers, but I alone sell pine; the green color is not as good as red. Calculating, in the end, I do not accord with the times; let me return to the emerald mists.' Therefore, he lived in seclusion for twenty years, and both Daoists and laypeople admired him, and again requested him to expound the Dharma. He replied with a verse, laughing, 'Escaping to hide on a high peak, but the high peak cannot accommodate me. It is better to return to Jinli (ancient name for Chengdu), and still sell my green pine.' The crowd lined up to bow and repent their faults, and the lecturers in the two Sichuan regions vied to follow him. Zen Master Dian Niu You (Wandering Ox) He relied on Zen Master Zhan Tang (Clear Hall) at Le Tan (Happy Pool). One day, Zhan Tang gave a general talk, saying, 'You people are painstakingly seeking the Buddha Dharma from the abbot.' Then he patted his knee and said, 'Do you understand? Adding frost to snow.' Again, he patted his knee and said, 'If you still don't understand, haven't you seen Qian Feng (Dry Peak) instruct the assembly, saying, 'To raise one is not to raise two; to let one move pass is to fall into the second.' Zen Master Dian Niu You heard this and suddenly had a thorough enlightenment. Later, he founded a temple at Yun Gai (Cloud Cover), and then moved to Yun Yan (Cloud Cliff). He once composed a 'Herding Ox Ode' with Zhong Daozhe (Loyal Daoist): 'Two horns point to the sky, four feet tread on the earth. Tearing off the nose rope, what is being herded? It is dung and farts.' Zhang Wujin (Boundless) saw it and greatly applauded. Later, he left Yun Yan and passed by Mount Lu, and the abbot Weng (Old Man) of Qixian (Dwelling of the Sages) Temple did not want to accept him, saying, 'So old, just like an ox pawned in a pawnshop.' Zen Master Dian Niu You heard this and composed a verse and left, saying, 'The pawnshop never understands pawning an ox, only because the value is heavy and difficult to repay. I think your abilities are not many, and after all, it is difficult to restrain this ox.' He then resided at Yin'an (Hidden Hermitage) in Wuning, with a plaque inscribed 'Dian Niu' (Pawned Ox), and never left for the rest of his life. Tu Du (Poison Smear) saw him when he was already ninety-three years old. Going to the hall: The sun can be cold, the moon can be hot, the demons cannot destroy the true teaching. What is the true teaching? The first thirty-one, the middle nine, the last seven. If you don't believe it.
云巖與汝道破。萬人齊指處。一雁落寒空。
九仙法清禪師
上堂。舉睦州示眾曰。汝等諸人。未得個入頭處。須得個入頭處。既得個入頭處。不得忘卻。老僧。明明向汝道。尚自不會。何況蓋覆將來。師曰。睦州恁么道。意在甚麼處。其或未然。聽覺苑下個註腳張僧見王伴。王伴叫張僧。昨夜放牛處。嶺上及前村。溪西水不飲。溪東草不吞。教覺苑如何即得。會么。不免與么去。遂以兩手按空。下座。
覺海法因庵主
遊方至東林謁慧日。日舉靈云悟道機語問之。師擬對。日曰。不是不是。師忽有所契。占偈曰。巖上桃華開。華從何處來。靈云才一見。回首舞三臺。日曰。子所見雖已入微。然更著鞭。當明大法。師承教居廬阜。三十年不與世接。叢林尊之。嘗謂眾曰。汝等飽持定力。無憂晨炊而事幹求也。
德山瓊禪師
受請日。上堂曰。作家勞籠不肯住。呼喚不回頭。為甚麼從東過西。自代曰后五日看。
中巖能禪師
抵大溈。溈問。上座桑梓何處。師曰西川。曰我聞西川有普賢菩薩示現。是否。師曰。今日得瞻慈相。曰白象何在。師曰。爪牙已具。曰還會轉身么。師提起坐具。繞禪床一匝。溈曰。不是這個道理。師趨出。
○出住報恩。上堂。龍濟道
【現代漢語翻譯】 現代漢語譯本 云巖（Yunyan，人名）與你道破真機，萬人齊齊指向之處，卻如同一隻孤雁落入寒冷的空中。
九仙法清禪師
禪師上堂說法，引用睦州（Muzhou，地名）開示大眾的話說：『你們這些人，未曾找到入門之處，必須找到入門之處。既然找到了入門之處，就不要忘記。老僧明明向你們說了，尚且不能領會，何況遮蓋掩飾起來呢？』禪師說：『睦州這樣說，意在何處？如果還不明白，聽我覺苑（Jueyuan，地名）來個註解：張僧（Zhang Seng，人名）見了王伴（Wang Ban，人名），王伴叫張僧。昨夜放牛的地方，在山嶺上和前面的村莊。溪西的水不喝，溪東的草不吃。教覺苑如何是好呢？』會嗎？不妨就這樣去理解。』於是用兩手在空中按了按，走下禪座。
覺海法因庵主
雲遊四方到達東林寺（Donglin Temple），拜見慧日（Huiru，人名）。慧日舉靈云（Lingyun，人名）悟道的機緣話語來問他。庵主剛要回答，慧日說：『不是，不是。』庵主忽然有所領悟，作偈說：『巖上的桃花開了，花是從哪裡來的？靈云才看了一眼，就高興得回頭跳舞。』慧日說：『你所見雖然已經很精微，然而還要再加鞭策，應當明白大法。』庵主接受教誨，住在廬山（Lushan），三十年不與世人交往，叢林都很尊敬他。他曾經對大眾說：『你們飽含定力，不用為早飯發愁而四處奔波。』
德山瓊禪師
接受邀請之日，上堂說法：『有作為的人不肯住在籠子里，呼喚也不回頭。為什麼從東邊到西邊？』自己回答說：『五天後再看。』（后五日看，指事情發展的結果）
中巖能禪師
到達大溈山（Dawei Mountain）。溈山（Weishan，地名）問：『上座的家鄉在哪裡？』禪師說：『西川（Xichuan，地名）。』溈山說：『我聽說西川有普賢菩薩（Samantabhadra，菩薩名）示現，是這樣嗎？』禪師說：『今天得以瞻仰慈祥的尊容。』溈山說：『白象在哪裡？』禪師說：『爪牙已經具備。』溈山說：『還會轉身嗎？』禪師提起坐具，繞禪床一圈。溈山說：『不是這個道理。』禪師快步走出。
出任報恩寺（Baoen Temple）住持。上堂說法。龍濟（Longji，人名）說
【English Translation】 English version Yunyan (Yunyan, a person's name) reveals the truth to you, the place where ten thousand people point together, is like a lone goose falling into the cold sky.
Zen Master Faqing of Jiuxian
The Zen master ascended the hall to preach, quoting Muzhou's (Muzhou, a place name) words to the public: 'You people, who have not yet found a way to enter, must find a way to enter. Now that you have found a way to enter, do not forget it. The old monk has clearly told you, but you still cannot understand, let alone cover it up?' The Zen master said: 'What is Muzhou's intention in saying this? If you still don't understand, listen to my Jueyuan's (Jueyuan, a place name) annotation: Zhang Seng (Zhang Seng, a person's name) saw Wang Ban (Wang Ban, a person's name), Wang Ban called Zhang Seng. The place where the cattle were grazed last night was on the ridge and in the village in front. The water west of the stream is not drunk, and the grass east of the stream is not eaten. What should Jueyuan do?' Do you understand? It's okay to understand it this way.' Then he pressed his hands in the air and walked down the Zen seat.
Hermit Juehai Fayin
Wandering around, he arrived at Donglin Temple and visited Huiri (Huiru, a person's name). Huiri raised the opportunity words of Lingyun's (Lingyun, a person's name) enlightenment to ask him. As the hermit was about to answer, Huiri said, 'No, no.' The hermit suddenly realized something and wrote a verse: 'The peach blossoms on the rock are blooming, where do the flowers come from? Lingyun only took one look and happily turned around and danced.' Huiri said, 'Although what you have seen is already subtle, you still need to be spurred on and understand the great Dharma.' The hermit accepted the teachings and lived in Mount Lu (Lushan), not interacting with the world for thirty years. The monastic community respected him very much. He once said to the public, 'You are full of samadhi power, so you don't have to worry about breakfast and run around.'
Zen Master Qiong of Deshan
On the day of accepting the invitation, he ascended the hall to preach: 'An accomplished person is unwilling to live in a cage and does not turn his head when called. Why go from east to west?' He answered himself: 'Look in five days.' (Look in five days, referring to the outcome of the matter)
Zen Master Neng of Zhongyan
Arrived at Mount Dawei (Dawei Mountain). Weishan (Weishan, a place name) asked, 'Where is the venerable's hometown?' The Zen master said, 'Xichuan (Xichuan, a place name).' Weishan said, 'I heard that Samantabhadra Bodhisattva (Samantabhadra, Bodhisattva's name) appeared in Xichuan, is that so?' The Zen master said, 'Today I have the opportunity to admire your compassionate face.' Weishan said, 'Where is the white elephant?' The Zen master said, 'The claws and teeth are already complete.' Weishan said, 'Can you turn around?' The Zen master picked up the sitting cushion and circled the Zen bed once. Weishan said, 'This is not the principle.' The Zen master strode out.
Became the abbot of Baoen Temple (Baoen Temple). Ascended the hall to preach. Longji (Longji, a person's name) said
。萬法是心光。諸緣惟性曉。本無迷悟人。祇要今日了。師曰。既無迷悟。了個甚麼。咄。
雲頂印禪師
一日普說罷。師曰。諸子未要散去。更聽一頌。乃曰。四十九年一場熱哄。八十七春老漢獨弄。誰少誰多一般作夢。歸去來兮梅梢雪重。言訖下座。倚仗而逝。
信相顯禪師
少為進士有聲。嘗晝掬溪水為戲。至夜思之。遂見水冷然盈室。欲汲之不可。而塵境自空。曰吾世網裂矣。往依昭覺得度。具滿分戒。后隨眾咨參。覺一日問師。高高峰頂立。深深海底行。汝作么生會。師于言下頓悟曰。釘殺腳跟也。覺拈起拂子曰。這個又作么生。師一笑而出。服勤七祀。
○僧問。三世諸佛六代祖師。總出這圈䙡不得。如何是這圈䙡。師曰。井欄唇。
大溈大圓智禪師
四明人也。上堂。舉南泉道。三世諸佛不知有。貍奴白牯卻知有。師曰。三世諸佛既不知有。貍奴白牯又何曾夢見。灼然須知向上有知有底人始得。且作么生是知有底人。吃官酒臥官街。當處死當處埋。沙場無限英靈漢。堆山積岳露屍骸。
文定公胡安國居士
久依上封。得言外之旨。崇寧中過藥山。有禪人舉南泉斬貓話問公。公以偈答曰。手握乾坤殺活機。縱橫施設在臨時。玉堂兔馬非龍象。大
【現代漢語翻譯】 現代漢語譯本：萬法是心的光明所顯現。各種因緣都由自性來明瞭。本來就沒有迷惑和覺悟的人，只要今天明白了就行了。禪師說：『既然沒有迷惑和覺悟，那要了悟什麼呢？』（禪師）呵斥。
雲頂印禪師
一天，禪師普說完畢后說：『各位不要散去，再聽一首偈頌。』於是說：『四十九年（指禪師的年齡）如同一場熱鬧的鬨鬧，八十七歲（指禪師的年齡）的老漢獨自玩弄。誰少誰多，都一樣是在做夢。回去吧，回去吧，梅花枝頭的雪積得很厚。』說完就走下座位，靠著拄杖圓寂了。
信相顯禪師
年輕時以進士聞名。曾經白天用手捧起溪水玩耍，到了晚上思索此事，於是看見水寒冷地充滿房間，想要汲取卻做不到，而塵世的境界自然空寂。禪師說：『我的世俗之網破裂了。』前往依止昭覺禪師剃度，受持圓滿的戒律。後來跟隨大眾參禪請教，昭覺禪師有一天問禪師：『高高的山頂上站立，深深的海底裡行走，你作何理解？』禪師在言下頓悟，說：『釘死了腳跟啊。』昭覺禪師拿起拂塵說：『這個又作何理解？』禪師一笑而出。服侍了七年。
有僧人問：『三世諸佛（過去、現在、未來）和六代祖師，都無法超出這個圈子，如何是這個圈子？』禪師說：『井欄邊。』
大溈大圓智禪師
是四明（今浙江寧波）人。上堂說法，引用南泉禪師的話說：『三世諸佛不知道有，貓和牛卻知道有。』禪師說：『三世諸佛既然不知道有，貓和牛又怎麼會夢見？確實要知道向上還有知道有的人才行。那麼，什麼是知道有的人呢？喝著官府的酒，睡在官府的街道上，該死在哪裡就埋在哪裡。沙場上有無數英勇的靈魂，堆積如山，屍骨暴露。』
文定公胡安國居士
長久依止上封禪師，得到了言語之外的旨意。崇寧年間（1102-1106年）經過藥山，有禪人舉南泉斬貓的故事問居士。居士用偈頌回答說：『手中掌握著乾坤殺活的權柄，縱橫施設都在臨時。玉堂中的兔和馬不是龍象，大（此處原文不完整）』
【English Translation】 English version: All dharmas are the light of the mind. All conditions are understood by the self-nature. Originally, there are no deluded or enlightened people, just understand it today. The master said, 'Since there is no delusion or enlightenment, what is there to realize?' (The master) rebuked.
Zen Master Yunding Yin
One day, after the master finished his general sermon, he said, 'Everyone, don't disperse yet, listen to another verse.' Then he said, 'Forty-nine years (referring to the Zen master's age) is like a lively commotion, an eighty-seven-year-old (referring to the Zen master's age) old man plays alone. Who has less, who has more, it's all the same as dreaming. Go back, go back, the snow on the plum blossoms is heavy.' After speaking, he stepped down from his seat and passed away leaning on his staff.
Zen Master Xinxiang Xian
He was famous as a Jinshi (a successful candidate in the highest imperial examinations) in his youth. Once, he scooped up stream water to play with during the day, and when he thought about it at night, he saw the water coldly filling the room, and he couldn't draw it out, and the realm of dust was naturally empty. The Zen master said, 'My worldly net is broken.' He went to rely on Zen Master Zhaojue to be ordained and received the full precepts. Later, he followed the crowd to consult Zen, and one day Zen Master Zhaojue asked the Zen master, 'Standing on the top of a high peak, walking in the deep seabed, how do you understand it?' The Zen master had a sudden enlightenment upon hearing this and said, 'Nailed down the heel.' Zen Master Zhaojue picked up the whisk and said, 'How do you understand this?' The Zen master smiled and left. He served diligently for seven years.
A monk asked, 'The Buddhas of the three worlds (past, present, and future) and the six generations of patriarchs cannot escape this circle. What is this circle?' The master said, 'The well curb.'
Zen Master Dawei Dayuanzhi
He was a native of Siming (now Ningbo, Zhejiang). In the hall, he quoted Nanquan's words, 'The Buddhas of the three worlds do not know it, but the cat and the cow know it.' The master said, 'Since the Buddhas of the three worlds do not know it, how could the cat and the cow have dreamed of it? Indeed, you must know that there are people who know it above. So, what is a person who knows it? Drinking official wine, sleeping on official streets, dying where you should be buried. On the battlefield, there are countless heroic souls, piled up like mountains, exposing corpses.'
Layman Hu Anguo, Duke Wending
He relied on Zen Master Shangfeng for a long time and obtained the meaning beyond words. During the Chongning period (1102-1106), he passed Yaoshan, and a Zen monk asked the layman about the story of Nanquan cutting the cat. The layman answered with a verse, 'Holding the power of killing and giving life in the palm of your hand, the horizontal and vertical arrangements are all temporary. The rabbit and horse in the Jade Hall are not dragons and elephants, the great (the original text is incomplete here)'
用堂堂總不知。又寄上封有曰。祝融峰似杜城天。萬古江山在目前。須信死心元不死。夜來秋月又同圓。
普賢素禪師
上堂。兵隨印轉。三千里外絕煙塵。將逐符行。二六時中凈裸裸。不用鐵旗鐵鼓。自然草偃風行。何須七縱七擒。直得無思不服。所謂大丈夫秉慧劍。般若鋒兮金剛𦦨。非但能摧外道心。早曾落卻天魔膽。正恁么時。且道主將是甚麼人。喝一喝。
○上堂。未開口時先分付。擬思量處隔千山。莫言佛法無多子。未透玄關也大難。祇如玄關作么生透。喝一喝。
鼓山洵禪師
上堂。朔風掃地捲黃葉。門外千峰凜寒色。夜半烏龜帶雪飛。石女溪邊皺兩眉。卓拄杖云。大家在這裡。且道天寒人寒。喝一喝云。歸堂去。
鼓山珍禪師
上堂尋牛須訪跡。學道貴無心。跡在牛還在。無心道易尋。豎起拂子曰。這個是跡。牛在甚麼處。直饒見得頭角分明。鼻孔也在法石手裡。
育王無示諶禪師
上堂。我若說有。你為有礙。我若說無。你為無礙。我若橫說你又跨不過。我若豎說你又跳不出。若欲叢林平帖大家無事。不如推倒育王。且道育王如何推得倒去。召大眾曰。著力著力。復曰。苦哉苦哉。育王被人推倒了也。還有路見不平拔劍相為底么。若無。山
【現代漢語翻譯】 現代漢語譯本 用堂堂正正的方法卻總是不明白。又寄上一封信說：『祝融峰（山峰名）好像杜城（地名）的天空，萬古江山就在眼前。必須相信死心原本不是真正的死亡，夜裡的秋月又一樣是圓滿的。』
普賢素禪師
上堂說法。軍隊隨著印信運轉，三千里之外絕無戰火煙塵。將領依照符箓行動，一天二十四小時都清凈坦蕩。不用鐵旗鐵鼓，自然草木倒伏如風行。何須七次擒縱，直接達到無需思考就臣服的境界。所謂大丈夫秉持智慧之劍，般若（智慧）的鋒芒如同金剛杵（法器）。不僅能摧毀外道的心，早就嚇破了天魔的膽。正在這個時候，請問主將是什麼人？』喝一聲。
上堂說法。未開口時就先交代清楚，想要思量時已隔著千山萬水。不要說佛法沒有多少內容，沒有透徹玄關也是非常困難的。那麼玄關要如何才能透徹呢？』喝一聲。
鼓山洵禪師
上堂說法。北風掃地捲起黃葉，門外千峰充滿寒冷之色。半夜烏龜帶著雪花飛舞，石女在溪邊皺著眉頭。』舉起拄杖說：大家就在這裡。請問是天冷還是人冷？』喝一聲說：回禪堂去吧。』
鼓山珍禪師
上堂說法。尋找牛要先尋找軌跡，學道最重要的是無心。軌跡在牛還在，無心道就容易尋找。』豎起拂塵說：這個是軌跡，牛在哪裡？』即使讓你看到了牛的頭角分明，鼻孔也還在法石的手裡。
育王無示諶禪師
上堂說法。如果我說有，你就會認為有障礙。如果我說無，你就會認為沒有障礙。如果我橫著說，你又跨越不過去。如果我豎著說，你又跳不出來。如果想要叢林平靜無事，不如推倒育王（寺廟名）。那麼育王要如何才能推倒呢？』召集大眾說：用力啊，用力啊！』又說：苦啊，苦啊！育王被人推倒了啊！還有路見不平拔刀相助的人嗎？如果沒有，山
【English Translation】 English version Using the proper way, yet always not understanding. Also sent a letter saying: 'Mount Zhurong (mountain name) resembles the sky of Du City (place name), the eternal rivers and mountains are right before our eyes. You must believe that a dead heart is not truly dead, and the autumn moon at night is round again.'
Zen Master Puxian Su
Ascending the hall to preach. The army moves with the seal's rotation, three thousand miles away there is no smoke of war. The general acts according to the talisman's command, twenty-four hours a day are purely and openly clear. No need for iron flags and iron drums, naturally the grass bends as the wind blows. Why need seven captures and releases, directly reaching the state where there is no need to think to submit. The so-called great man wields the sword of wisdom, the sharpness of Prajna (wisdom) is like a Vajra (ritual implement). Not only can it destroy the minds of heretics, but it has long frightened the demons of heaven. At this very moment, tell me, who is the commander? 'A shout.'
Ascending the hall to preach. Before opening the mouth, it is first explained, intending to think is separated by thousands of mountains. Do not say that the Dharma does not have much content, it is also very difficult to not penetrate the mysterious pass. Then how can the mysterious pass be penetrated? 'A shout.'
Zen Master Gu Shan Xun
Ascending the hall to preach. The north wind sweeps the ground, rolling up yellow leaves, outside the gate, a thousand peaks are filled with cold colors. In the middle of the night, a turtle flies with snow, a stone woman frowns by the stream. 'Raising his staff, he said: Everyone is here. Tell me, is it the weather that is cold or the people that are cold?' A shout, saying: 'Return to the meditation hall.'
Zen Master Gu Shan Zhen
Ascending the hall to preach. To find the ox, one must first look for its tracks, in learning the Way, the most important thing is no-mind. Where the tracks are, the ox is still there, with no-mind, the Way is easy to find. 'Raising the whisk, he said: This is the track, where is the ox?' Even if you see the head and horns clearly, the nostrils are still in the hands of Dharma-stone.
Zen Master Yu Wang Wu Shi Chen
Ascending the hall to preach. If I say there is, you will consider it an obstacle. If I say there is not, you will consider it no obstacle. If I speak horizontally, you cannot cross over. If I speak vertically, you cannot jump out. If you want the monastery to be peaceful and without incident, it is better to push down Yu Wang (temple name). Then how can Yu Wang be pushed down? 'Calling the assembly, he said: Put in effort, put in effort!' Again, he said: 'Bitter, bitter! Yu Wang has been pushed down! Is there anyone who sees injustice on the road and draws their sword to help? If not, the mountain
僧不免自倒自起。擊拂子下座。師性剛毅。蒞眾有古法。
道場慧禪師
上堂。舉臨濟示眾曰。一人在高高峰頂。無出身之路。一人在十字街頭。亦無向背。且道那個在前。那個在後。師曰。更有一人。不在高高峰頂。亦不在十字街頭。臨濟老漢因甚不知。便下座。
顯寧智禪師
上堂。蘆華白蓼華紅。溪邊修竹碧煙籠。閑云抱幽石。玉露滴巖叢。昨夜烏龜變作鱉。今朝水牯悟圓通。咄。
烏回范禪師
上堂。舉僧問趙州。至道無難。唯嫌揀擇。是時人窠窟否。州曰。曾有人問老僧。直得五年分疏不下。師召曰。趙州具頂門眼。向擊石火里分緇素。閃電光中明縱奪。為甚麼卻五年分疏不下。還委悉么。易分雪裡粉。難辯墨中煤。
德山初禪師
上堂。顧視大眾曰。見么。在天成象。在地成形。在日月為晦為朔。在四時為寒為暑。鼓之以雷霆。潤之以風雨。且道在衲僧分上。又作么生。一趯趯翻四大海。一拳拳倒須彌山。佛祖位中留不住。又吹漁笛汨羅灣。
嘉興報恩法常首座
開封人也。于首楞嚴經深入義海。自湖湘至萬年。謁雪巢機契。命掌箋翰。後首眾報恩室中。唯有一矮榻。余無長物(有漁父詞)。
萬壽夢庵信禪師
上堂。殘雪
【現代漢語翻譯】 現代漢語譯本： 僧人難免自己跌倒自己爬起。擊打拂塵，走下座位。這位禪師性格剛毅，管理僧眾有古風。
道場慧禪師
上堂說法。舉臨濟禪師開示大眾說：『一人在高高的山頂，沒有出路。一人在十字街頭，也沒有方向。』那麼，哪一個在前？哪一個在後？禪師說：『還有一個人，不在高高的山頂，也不在十字街頭。臨濟（人名）老漢為什麼不知道？』隨即走下座位。
顯寧智禪師
上堂說法。蘆葦花白，蓼花紅艷，溪邊的修竹籠罩在碧綠的煙霧中。閑云擁抱幽靜的石頭，晶瑩的露珠滴落巖石叢中。昨夜烏龜變成了鱉，今朝水牛領悟了圓滿通達的真理。咄！
烏回范禪師
上堂說法。舉例說有僧人問趙州禪師：『至道（最高的道理）沒有困難，只是討厭人為的揀擇。』（這種說法）是時人的窠臼嗎？趙州禪師說：『曾有人問老僧同樣的問題，我用了五年時間也分辨不清楚。』禪師召集大眾說：『趙州禪師具有頭頂上的眼睛，能夠在擊石火花中分辨黑白，在閃電光芒中明辨縱奪。為什麼卻用了五年時間也分辨不清楚？你們明白嗎？容易分辨雪裡的白粉，難以辨別墨中的黑煤。』
德山初禪師
上堂說法。環顧大眾說：『看見了嗎？』在天上形成星象，在地上形成形態。在日月是月虧月盈，在四季是寒冷暑熱。用雷霆來震動，用風雨來滋潤。那麼，在衲僧（僧人的別稱）的本分上，又該如何呢？一腳踢翻四大海，一拳打倒須彌山（佛教中的名山）。佛祖的位置也留不住，又吹著漁笛在汨羅灣（地名）上。
嘉興報恩法常首座
開封人。對於《首楞嚴經》深入研究，理解了其中的深奧含義。從湖湘（湖南一帶）到萬年寺，拜謁雪巢機禪師，得到他的認可，命他掌管文書。後來在報恩寺的室中擔任首座，只有一張矮榻，沒有多餘的物品（有漁父詞）。
萬壽夢庵信禪師
上堂說法。殘雪
【English Translation】 English version: A monk inevitably falls and gets up on his own. He strikes the whisk and descends from the seat. The master is stern and upright, and his management of the assembly follows ancient methods.
Chan Master Hui of Daocheng
Ascending the hall, he cited Linji's (Rinzai) (name of a Chan master) instruction to the assembly: 'One person is on the high peak, with no way out. One person is at the crossroads, with no direction to turn. Tell me, which one is in front? Which one is behind?' The master said, 'There is yet another person, neither on the high peak nor at the crossroads. Why doesn't old man Linji (Rinzai) know?' Then he descended from the seat.
Chan Master Zhi of Xianning
Ascending the hall: Reed flowers are white, smartweed flowers are red, and the slender bamboos by the stream are shrouded in green mist. Idle clouds embrace secluded rocks, and jade dew drips from the rocky thickets. Last night, a turtle transformed into a soft-shelled turtle, and this morning, a water buffalo realized perfect understanding. 'Tut!'
Chan Master Fan of Wuhui
Ascending the hall, he cited a monk's question to Zhaozhou (Joshu) (name of a Chan master): 'The Great Way (ultimate truth) is not difficult; it only dislikes picking and choosing.' Is this the habitual thinking of people today? Zhaozhou (Joshu) said, 'Someone once asked this old monk the same question, and I couldn't clarify it for five years.' The master summoned the assembly and said, 'Zhaozhou (Joshu) has eyes on the top of his head, able to distinguish black from white in the sparks of striking stones, and to discern giving and taking in a flash of lightning. Why couldn't he clarify it for five years? Do you understand? It's easy to distinguish white powder in snow, but difficult to discern black coal in ink.'
Chan Master Chu of Deshan
Ascending the hall, he looked around at the assembly and said, 'Do you see? In the heavens, it forms images; on the earth, it forms shapes. In the sun and moon, it is waxing and waning; in the four seasons, it is cold and heat. It is stirred by thunder and lightning and moistened by wind and rain. Tell me, what is it in the role of a monk?' One kick overturns the four great seas, and one punch knocks down Mount Sumeru (mythical mountain in Buddhist cosmology). It cannot be held in the position of Buddha or Patriarch, and again it blows a fisherman's flute in Miluo Bay (place name).
Chief Seat Fachang of Bao'en Monastery in Jiaxing
He was from Kaifeng. He deeply studied the Shurangama Sutra, understanding its profound meaning. From Hunan to Wannian Temple, he visited Chan Master Xuechao Ji, gaining his approval, and was appointed to manage documents. Later, he served as the chief seat in the Bao'en Monastery, with only a low couch and no other possessions (he has a Fisherman's Song).
Chan Master Xin of Meng'an Monastery in Wanshou
Ascending the hall: Lingering snow
既消盡。春風日漸多。若將時節會。佛法又如何。且道時節因緣。與佛法道理。是同是別。良久曰。無影樹栽人不見。開華結果自馨香。
慧日默庵道禪師
上堂。同云欲雪未雪。愛日似暉不暉。寒雀啾啾鬧籬落。朔風冽冽舞簾帷。要會韶陽親切句。今朝覿面為提撕。卓拄杖下座。
光孝慜禪師
上堂。舉南泉斬貓兒話。乃曰。南泉提起下刀誅。六臂修羅救得無。設使兩堂俱道得。也應流血滿街衢。
雪峰忠禪師
上堂。終日忙忙那事無妨。作么生是那事。良久曰。心不負人。面無慚色。
蓬萊圓禪師
住山三十年。足不越閫。道俗尊仰之。師有偈曰。新縫紙被烘來暖。一覺安眠到五更。聞得上方鐘鼓動。又添一日在浮生。
左丞范沖居士
由翰苑守豫章。過圓通謁旻禪師。茶罷曰。某行將老矣。墮在金紫行中。去此事稍遠。通呼內翰。公應諾。通曰。何遠之有。公躍然曰。乞師再垂指誨。通曰。此去洪都有四程。公佇思。通曰。見即便見。擬思即差。公乃豁然有省。
樞密吳居厚居士
擁節歸鐘陵。謁圓通旻禪師曰。某頃赴省試過。此過趙州關。因問前住訥老。透關底事如何。訥曰。且去做官。今不覺五十餘年。旻曰。曾明得透關底事
【現代漢語翻譯】 現代漢語譯本 既已消逝殆盡，春風也日漸增多。若要將時節變化與佛法真理聯繫起來，又該如何理解呢？那麼，時節因緣與佛法道理，是相同還是不同呢？（停頓片刻）無影樹栽種，人們看不見，開花結果自然馨香。
慧日默庵道禪師
上堂說法。天空中烏雲密佈，似要下雪卻未下雪；太陽也好像要放出光輝，卻又不明亮。寒雀在籬笆旁嘰嘰喳喳地叫，北風凜冽地吹動著簾幕。想要領會韶陽（雲門文偃禪師，864-949）的親切話語，今天就面對面地為大家提點警醒。（拄著禪杖走下座位）
光孝慜禪師
上堂說法。舉南泉斬貓的公案，於是說：南泉提起刀斬貓，六臂修羅（佛教護法神）也救不了。即使兩堂僧人都說得出道理，也應該流血滿街。
雪峰忠禪師
上堂說法。終日忙忙碌碌，那件事也沒有妨礙。什麼是那件事呢？（停頓片刻）心中不虧欠於人，臉上就沒有慚愧的顏色。
蓬萊圓禪師
住在山裡三十年，足跡不曾越出寺門。道俗都很尊敬仰慕他。禪師有一首偈語說：新縫的紙被烘烤得暖烘烘，一覺安眠睡到五更時分。聽到上方傳來鐘鼓聲響，又增添了一日在人世間的漂浮。
左丞范沖居士
從翰林院調任到豫章做地方官，路過圓通寺拜訪旻禪師。喝完茶后說：我年紀將要老了，身處高官厚祿之中，距離佛法這件事稍微遠了。旻禪師呼喚：內翰。范沖應答。旻禪師說：有什麼遠的呢？范沖驚喜地說：請禪師再次指點教誨。旻禪師說：從這裡到洪都有四天的路程。范沖佇立思考。旻禪師說：見性當下就能見性，想要思量就差遠了。范沖於是豁然開悟。
樞密吳居厚居士
卸任后回到鐘陵，拜訪圓通旻禪師說：我先前赴京趕考時，路過趙州關，因此問前任住持訥老，如何才能透得過趙州關？訥老說：且去做官。如今不知不覺已經五十多年了。旻禪師說：曾經明白透關這件事嗎？
English version They have all vanished. The spring breeze is gradually increasing. If we were to connect the seasons with the Buddha-dharma, how would we do it? Then, are the conditions of the seasons the same as or different from the principles of the Buddha-dharma? (Pause) The shadowless tree is planted, and people do not see it, but when it blooms and bears fruit, it is naturally fragrant.
Chan Master Hui Ri Mo An Dao
Ascended the hall to preach. Dark clouds gather, seeming to snow but not snowing; the loving sun seems to shine but is not bright. Cold sparrows chirp and chatter in the hedges, and the north wind fiercely dances the curtains. If you want to understand Shaoyang's (Yunmen Wenyan, 864-949) intimate words, today I will directly awaken you. (Descends from the seat with a staff)
Chan Master Guang Xiao Min
Ascended the hall to preach. He raised the story of Nanquan cutting the cat and said: Nanquan raised the knife and killed the cat; even the six-armed Asura (Buddhist guardian deity) could not save it. Even if both halls could speak the truth, blood should flow in the streets.
Chan Master Xue Feng Zhong
Ascended the hall to preach. Being busy all day long does not hinder that matter. What is that matter? (Pause) If the heart does not fail people, the face will have no shame.
Chan Master Peng Lai Yuan
He lived in the mountains for thirty years, and his feet never crossed the temple gate. Both Taoists and laypeople respected and admired him. The Chan master had a verse that said: The newly sewn paper quilt is warm when heated, and I sleep soundly until the fifth watch. Hearing the sound of bells and drums from above, another day is added to floating life.
Layman Zuo Cheng Fan Chong
He was transferred from the Hanlin Academy to Yuzhang as a local official. He passed by Yuantong Temple and visited Chan Master Min. After drinking tea, he said: I am getting old and am in a high position, so I am a little far from this matter of Buddha-dharma. Chan Master Min called out: Academician. Fan Chong responded. Chan Master Min said: What is far? Fan Chong said in surprise: Please give me further guidance. Chan Master Min said: It is four days' journey from here to Hongzhou. Fan Chong stood and thought. Chan Master Min said: Seeing is seeing immediately; thinking is far away. Fan Chong then suddenly realized.
Layman Shumi Wu Juhou
After retiring, he returned to Zhongling and visited Chan Master Yuantong Min, saying: I passed by Zhao Zhou Guan when I went to the provincial examination, so I asked the former abbot, Na Lao, how to get through Zhao Zhou Guan? Na Lao said: Go and be an official. Now, unknowingly, it has been more than fifty years. Chan Master Min said: Have you ever understood the matter of passing through the gate?
【English Translation】 They have all vanished. The spring breeze is gradually increasing. If we were to connect the seasons with the Buddha-dharma, how would we do it? Then, are the conditions of the seasons the same as or different from the principles of the Buddha-dharma? (Pause) The shadowless tree is planted, and people do not see it, but when it blooms and bears fruit, it is naturally fragrant.
Chan Master Hui Ri Mo An Dao
Ascended the hall to preach. Dark clouds gather, seeming to snow but not snowing; the loving sun seems to shine but is not bright. Cold sparrows chirp and chatter in the hedges, and the north wind fiercely dances the curtains. If you want to understand Shaoyang's (Yunmen Wenyan, 864-949) intimate words, today I will directly awaken you. (Descends from the seat with a staff)
Chan Master Guang Xiao Min
Ascended the hall to preach. He raised the story of Nanquan cutting the cat and said: Nanquan raised the knife and killed the cat; even the six-armed Asura (Buddhist guardian deity) could not save it. Even if both halls could speak the truth, blood should flow in the streets.
Chan Master Xue Feng Zhong
Ascended the hall to preach. Being busy all day long does not hinder 'that' matter. What is 'that' matter? (Pause) If the heart does not fail people, the face will have no shame.
Chan Master Peng Lai Yuan
He lived in the mountains for thirty years, and his feet never crossed the temple gate. Both Taoists and laypeople respected and admired him. The Chan master had a verse that said: The newly sewn paper quilt is warm when heated, and I sleep soundly until the fifth watch. Hearing the sound of bells and drums from above, another day is added to floating life.
Layman Zuo Cheng Fan Chong
He was transferred from the Hanlin Academy to Yuzhang as a local official. He passed by Yuantong Temple and visited Chan Master Min. After drinking tea, he said: I am getting old and am in a high position, so I am a little far from this matter of Buddha-dharma. Chan Master Min called out: Academician. Fan Chong responded. Chan Master Min said: What is far? Fan Chong said in surprise: Please give me further guidance. Chan Master Min said: It is four days' journey from here to Hongzhou. Fan Chong stood and thought. Chan Master Min said: Seeing is seeing immediately; thinking is far away. Fan Chong then suddenly realized.
Layman Shumi Wu Juhou
After retiring, he returned to Zhongling and visited Chan Master Yuantong Min, saying: I passed by Zhao Zhou Guan when I went to the provincial examination, so I asked the former abbot, Na Lao, how to get through Zhao Zhou Guan? Na Lao said: Go and be an official. Now, unknowingly, it has been more than fifty years. Chan Master Min said: Have you ever understood the matter of passing through the gate?
么。公曰。八次經過常存此念。然未甚脫灑在。旻度扇與之曰。請使扇。公即揮扇。旻曰。有甚不脫灑處。公忽有省曰。便請末後句。旻乃揮扇兩下。公曰。親切親切。旻曰。吉獠舌頭三千里。
諫議彭汝霖居士
手寫觀音經施圓通。通拈起曰。這個是觀音經。那個是諫議經。公曰。此是某親寫。通曰。寫底是字。那個是經。公笑曰。卻了不得也。通曰。即現宰官身而為說法。公曰。人人有分。通曰。莫謗經好。公曰。如何即是。通舉經示之。公拊掌大笑曰。嗄。通曰。又道了不得。公禮拜。
中丞盧航居士
與圓通擁罏次。公問。諸家因緣。不勞拈出。直截一句請師指示。通厲聲指曰。看火。公急撥衣。忽大悟。謝曰。灼然佛法無多子。通喝曰。放下著。公應諾諾。
左司都貺居士
問圓通曰。是法非思量分別之所能解。當如何湊泊。通曰。全身入火聚。公曰。畢竟如何曉會。通曰。驀直去。公沉吟。通曰。可更喫茶么。公曰不必。通曰。何不恁么會。公契旨曰。元來太近。通曰。十萬八千。公占偈曰。不可思議。是大火聚。便恁么去。不離當處。通曰咦。猶有這個在。公曰。乞師再垂指示。通曰。便恁么去。鐺是鐵鑄。公頓首謝之。
宣秘禮禪師
上堂。舉百
【現代漢語翻譯】 么。公說：『八次經過，常存此念，然未甚脫灑在。』旻度禪師拿起扇子對他說：『請使用扇子。』那人就揮扇。旻度說：『有甚麼不脫灑之處？』那人忽然有所領悟說：『便請末後一句。』旻度於是揮扇兩下。那人說：『親切親切。』旻度說：『吉獠舌頭三千里。』
諫議彭汝霖居士
手寫《觀音經》施捨給圓通禪師。圓通禪師拿起經書說：『這個是《觀音經》，那個是諫議的經。』彭汝霖說：『這是我親手寫的。』圓通說：『寫的是字，哪個是經？』彭汝霖笑著說：『卻了不得也。』圓通說：『即現宰官身而為說法。』彭汝霖說：『人人有分。』圓通說：『莫謗經好。』彭汝霖說：『如何即是？』圓通舉起經書給他看。彭汝霖拍手大笑說：『嗄。』圓通說：『又道了不得。』彭汝霖禮拜。
中丞盧航居士
與圓通禪師一起圍著火爐。盧航問：『諸家因緣，不勞拈出，直截一句請師指示。』圓通禪師厲聲指著火爐說：『看火！』盧航急忙撥弄衣服，忽然大悟，感謝說：『灼然佛法無多子。』圓通禪師喝道：『放下著！』盧航應諾諾。
左司都貺居士
問圓通禪師說：『是法非思量分別之所能解，當如何湊泊？』圓通禪師說：『全身入火聚。』都貺說：『畢竟如何曉會？』圓通禪師說：『驀直去。』都貺沉吟不語。圓通禪師說：『可更喫茶么？』都貺說：『不必。』圓通禪師說：『何不恁么會？』都貺領會旨意說：『元來太近。』圓通禪師說：『十萬八千。』都貺占偈說：『不可思議，是大火聚，便恁么去，不離當處。』圓通禪師說：『咦，猶有這個在。』都貺說：『乞師再垂指示。』圓通禪師說：『便恁么去，鐺是鐵鑄。』都貺頓首謝之。
宣秘禮禪師
上堂，舉百...
【English Translation】 He said, 'Eight times passing by, I constantly hold this thought, but it's still not very detached.' Chan Master Min Du picked up a fan and said to him, 'Please use the fan.' The man then waved the fan. Min Du said, 'What is it that's not detached?' The man suddenly had an insight and said, 'Then please give the final word.' Thereupon, Min Du waved the fan twice. The man said, 'Intimate, intimate.' Min Du said, 'The babbling tongue travels three thousand miles.'
Layman Peng Ru Lin, the Admonishing Official
Handwrote the 'Avalokitesvara Sutra' and offered it to Chan Master Yuan Tong. Yuan Tong picked up the sutra and said, 'This is the 'Avalokitesvara Sutra', that is the Admonishing Official's sutra.' Peng Ru Lin said, 'This is what I personally wrote.' Yuan Tong said, 'What's written are words, which one is the sutra?' Peng Ru Lin laughed and said, 'It's truly unattainable.' Yuan Tong said, 'Immediately manifesting as the body of a high official to expound the Dharma.' Peng Ru Lin said, 'Everyone has a share.' Yuan Tong said, 'It's best not to slander the sutra.' Peng Ru Lin said, 'What is it then?' Yuan Tong held up the sutra to show him. Peng Ru Lin clapped his hands and laughed loudly, saying, 'Ah!' Yuan Tong said, 'Again you say it's unattainable.' Peng Ru Lin bowed in reverence.
Layman Lu Hang, the Vice Censor-in-chief
Was with Chan Master Yuan Tong around the stove. Lu Hang asked, 'The causes and conditions of all schools, I won't trouble you to bring them up. Please directly point out a sentence for the teacher to instruct.' Chan Master Yuan Tong sharply pointed at the stove and said, 'Watch the fire!' Lu Hang hurriedly adjusted his clothes and suddenly had a great enlightenment, thanking him and saying, 'Indeed, the Buddha-dharma has no extra things.' Chan Master Yuan Tong shouted, 'Put it down!' Lu Hang responded with 'Yes, yes.'
Layman Du Kuang, the Left Secretary
Asked Chan Master Yuan Tong, 'This Dharma cannot be understood by thinking and discrimination. How should one approach it?' Chan Master Yuan Tong said, 'Enter the fire completely.' Du Kuang said, 'How can one ultimately understand?' Chan Master Yuan Tong said, 'Go straight ahead.' Du Kuang was silent and pondered. Chan Master Yuan Tong said, 'Would you like more tea?' Du Kuang said, 'No need.' Chan Master Yuan Tong said, 'Why not understand it like this?' Du Kuang understood the meaning and said, 'Originally, it's too close.' Chan Master Yuan Tong said, 'One hundred and eight thousand.' Du Kuang composed a verse, saying, 'Inconceivable, it is a great fire, then go like this, without leaving the present place.' Chan Master Yuan Tong said, 'Eh, there's still this here.' Du Kuang said, 'I beg the teacher to give further instructions.' Chan Master Yuan Tong said, 'Then go like this, the pot is cast iron.' Du Kuang bowed his head and thanked him.
Chan Master Xuan Mi Li
Ascended the hall, raised the hundred...
丈野狐話。乃曰。不是翻濤手。徒夸跨海鯨。由基方捻鏃。枝上眾猿驚。
徑山涂毒智䇿禪師
謁大圓于明之萬壽。圓問曰。甚處來。師曰。天臺來。曰見智者大師么。師曰。即今亦不少。曰因甚在汝腳跟下。師曰。當面蹉過。圓曰。上人不耘而秀。不扶而直。一日辭去。圓送之門拊師背曰。寶所在近。此城非實。師頷之。往豫章謁典牛。道由云居。風雪塞路。坐閱四十二日。午初版聲鏗然。豁爾大悟。及造門。典牛獨指師曰。甚處見鬼見神來。師曰。云居聞版聲來。牛曰。是甚麼。師曰。打破虛空全無柄靶。牛曰。向上事未在。師曰。東家暗坐。西家廝罵。牛曰。嶄然超出佛祖。他日起家一麟足矣。
【頌】上堂。舉教中道。若以色見我。以音聲求我。是人行邪道。不能見如來。雖然恁么。正是捕得老鼠。打破油甕。懷禪師道。你眼在甚麼處。雖則識破釋迦老子。爭奈拈䭔䑛指。若是涂毒即不然。色見聲求也不妨。百華影里繡鴛鴦。自從識得金針后。一任風吹滿袖香。
萬年心聞賁禪師
住江心病起。上堂。維摩病說盡道理。龍翔病咳嗽不已。咳嗽不已說盡道理。說盡道理咳嗽不已。汝等諸人。還識得其中意旨也未。本是長江湊風冷。卻教露柱患頭風。
天童樸禪師
【現代漢語翻譯】 現代漢語譯本： 丈野狐說：不是翻江倒海的高手，只是徒然誇耀自己是跨海的鯨魚。就像后羿剛剛捻起箭，樹上的猿猴就都驚恐萬分。
徑山涂毒智䇿禪師
在明之萬壽寺拜見大圓禪師。大圓禪師問：『從哪裡來？』智䇿禪師說：『從天臺山來。』大圓禪師說：『見到智者大師（佛教天臺宗的實際創始人）了嗎？』智䇿禪師說：『現在也不少。』大圓禪師說：『為什麼在你腳跟下？』智䇿禪師說：『當面錯過了。』大圓禪師說：『上人您不耕耘卻能秀穗，不扶持卻能挺直。』一天，智䇿禪師告辭離去。大圓禪師送到門口，拍著他的背說：『寶藏就在附近，這個城市不是真實的。』智䇿禪師點頭表示明白。之後前往豫章拜見典牛禪師，路過云居山。風雪封路，禪坐了四十二天。中午時分，聽到打板的聲音，忽然大悟。等到到達典牛禪師處，典牛禪師指著他說：『從哪裡見鬼見神回來？』智䇿禪師說：『從云居山聽打板聲而來。』典牛禪師說：『那是什麼？』智䇿禪師說：『打破虛空，全無把柄。』典牛禪師說：『向上之事尚未完成。』智䇿禪師說：『東家暗自坐著，西家互相謾罵。』典牛禪師說：『嶄然超出佛祖，他日起家，一麟足矣。』
【頌】上堂說法。引用經文說：『如果用色相來看我，用聲音來求我，這個人就是在行邪道，不能見到如來（佛的應身）。』雖然是這樣，這正是抓住了老鼠，打破了油甕。懷禪師說：『你的眼睛在哪裡？』雖然識破了釋迦老子（佛教創始人），也免不了用手去拿東西吃。如果是涂毒禪師，那就不是這樣。用色相看，用聲音求，也沒有妨礙。百花倒影中繡著鴛鴦。自從認識了金針的用法后，任憑風吹來，衣袖也充滿了香氣。
萬年心聞賁禪師
住在江心寺，生病了。上堂說法。維摩詰（佛教在家菩薩的代表）生病了，說盡了道理。龍翔禪師生病了，咳嗽個不停。咳嗽個不停，說盡了道理。說盡了道理，咳嗽個不停。你們這些人，還懂得其中的意思嗎？本來是長江湊著風寒冷，卻說是露柱（寺廟中的柱子）得了頭風病。
天童樸禪師
【English Translation】 English version: Old fox Zhang said: 'Not a master of overturning rivers and seas, just vainly boasting of being a whale crossing the sea. Just as Hou Yi (a legendary Chinese archer) nocks an arrow, all the monkeys on the tree are terrified.'
Chan Master Tudu Zhice of Jingshan
Visited Great Master Yuan at Wanshou Temple in Mingzhi (unknown era). Master Yuan asked: 'Where do you come from?' Master Zhice said: 'From Tiantai Mountain.' Master Yuan said: 'Did you see Master Zhiyi (the de facto founder of the Tiantai school of Buddhism)?' Master Zhice said: 'There are not a few even now.' Master Yuan said: 'Why are they under your feet?' Master Zhice said: 'Missed them face to face.' Master Yuan said: 'You, venerable one, reap without plowing, and stand straight without support.' One day, Master Zhice bid farewell to leave. Master Yuan saw him off at the door, patted his back and said: 'The treasure is nearby, this city is not real.' Master Zhice nodded in understanding. Later, he went to Yuzhang to visit Master Dianniu, passing by Yunju Mountain. The wind and snow blocked the road, and he sat in meditation for forty-two days. At noon, the sound of the board struck, and he suddenly attained great enlightenment. When he arrived at Master Dianniu's place, Master Dianniu pointed at him and said: 'Where did you come from, seeing ghosts and gods?' Master Zhice said: 'I came from Yunju Mountain, hearing the sound of the board.' Master Dianniu said: 'What is that?' Master Zhice said: 'Breaking through the void, there is no handle at all.' Master Dianniu said: 'The matter of upward progress is not yet complete.' Master Zhice said: 'The eastern family sits in darkness, the western family scolds each other.' Master Dianniu said: 'Outstandingly surpassing the Buddhas and ancestors, one unicorn's foot is enough to establish a family in the future.'
[Verse] Ascending the hall to preach. Quoting the scriptures, it says: 'If one sees me through form, or seeks me through sound, this person is practicing a heretical path and cannot see the Tathagata (the Thus Come One, an epithet of the Buddha).' Although it is like this, it is just like catching a mouse and breaking an oil jar. Chan Master Huai said: 'Where are your eyes?' Although one recognizes Shakyamuni Buddha (the founder of Buddhism), one cannot avoid picking up food with one's fingers. If it were Chan Master Tudu, it would not be like this. Seeing through form and seeking through sound is also fine. Embroidered mandarin ducks in the reflection of a hundred flowers. Since recognizing the use of the golden needle, let the wind blow, and the sleeves are filled with fragrance.
Chan Master Xinwen Ben of Wannian
Living in Jiangxin Temple, he fell ill. Ascending the hall to preach. Vimalakirti (a representative of lay bodhisattvas in Buddhism) was ill and spoke all the principles. Chan Master Longxiang was ill and coughed incessantly. Coughing incessantly, he spoke all the principles. Speaking all the principles, he coughed incessantly. All of you, do you understand the meaning of this? Originally, it was the cold wind blowing on the Yangtze River, but it was said that the dew pillar (the pillar in the temple) had a headache.
Chan Master Pu of Tiantong
上堂。觀音巖玲玲瓏瓏。太白石丁丁東東。西園菜蟥似不堪食。東谷花發卻無賴紅。且道是祖意教意。途中受用世諦流佈。若辯不出。雪峰覆卻飯桶。若辯得出。甘贄禮拜蒸籠。參。
高麗國坦然國師
少嗣王位。欽鄉宗乘。因海商方景仁抵四明。錄無示語歸。師閱之啟悟。即棄位圓顱。作書以語要及四威儀偈。令景仁呈無示。示答曰。佛祖出興於世。無一法與人。實使其自信自悟自證自到。具大知見。如所見而說。如所說而行。山河大地草木叢林。相與證明其來久矣。后復通嗣法書。
龍華本禪師
上堂。舉雲門大師拈起胡餅曰。我祇供養兩浙人。不供養向北人。眾無語。門自代曰。天寒日短。兩人共一碗。師曰。韶陽老漢言中有響。痛處著錐。檢點將來。翻成毒藥。諸人要會么。半在河南半河北。一片虛凝似墨黑。冷地思量愁殺人。叵耐雲門這老賊。賊賊。下座。更不巡堂。
東山吉禪師
因李朝請與甥薌林居士向公子諲。謁之遂問。家賊惱人時如何。師曰。誰是家賊。李豎起拳。師曰。賊身已露。李曰。莫涂糊人好。師曰。贓證見在。李無語。師示以偈曰。家賊惱人孰奈何。千聖回機祇為他。遍界遍空無影跡。無依無住絕籠羅。賊賊。猛將雄兵收不得。疑殺天下老禪和。
【現代漢語翻譯】 現代漢語譯本 上堂。觀音巖（地名，以觀音命名的巖石）玲玲瓏瓏，太白石（地名，以太白命名的石頭）丁丁東東。西園的菜蟲好像不堪食用，東谷的花開得卻無端艷紅。且說這是祖師的意旨還是教義的意旨，是在途中受用還是在世俗中流佈。如果分辨不出，雪峰（人名，禪師）就打翻你的飯桶；如果分辨得出，甘願禮拜蒸籠。參！
高麗國坦然國師（人名，高麗國的一位國師）
年少時繼承王位，欽佩佛法宗乘。因為海商方景仁（人名）抵達四明（地名），抄錄無示（人名，禪師）的開示語回去。國師閱讀後有所領悟，隨即放棄王位，剃度出家。作書信連同語要以及四威儀偈，讓景仁呈給無示。無示回答說：『佛祖出現在世間，沒有一法可以給人，實際上是使人自信、自悟、自證、自到，具備大知見。如所見而說，如所說而行。山河大地、草木叢林，相互證明這件事由來已久了。』 後來又通訊送去嗣法書。
龍華本禪師（人名，禪師）
上堂。舉雲門大師（人名，禪師）拿起胡餅說：『我只供養兩浙（地名）人，不供養向北人。』 眾人都無話可說。雲門自己代替眾人回答說：『天寒日短，兩人共吃一碗。』 禪師說：『韶陽老漢（指雲門大師）言語中有玄機，痛處下針。仔細檢查起來，反而變成毒藥。各位想要領會嗎？一半在河南，一半在河北，一片虛空凝結得像墨一樣黑。冷冷地思量，愁死人。真可恨雲門這個老賊。賊！賊！』 下座，不再巡視禪堂。
東山吉禪師（人名，禪師）
因為李朝請（人名，官名）與外甥薌林居士（人名）陪同公子諲（人名），拜訪禪師。於是問道：『家賊惱人的時候該怎麼辦？』 禪師說：『誰是家賊？』 李朝請豎起拳頭。禪師說：『賊身已經暴露。』 李朝請說：『不要糊弄人好不好。』 禪師說：『贓物證據就在眼前。』 李朝請無話可說。禪師用偈語開示說：『家賊惱人該如何是好？千聖迴轉玄機只為他。遍及世界遍及虛空，沒有影跡，無所依靠無所執著，超越了籠罩羅網。賊！賊！猛將雄兵也無法捉拿，疑惑死了天下的老禪和。』
【English Translation】 English version Entering the hall. Guanyin Rock (place name, rock named after Guanyin) is exquisite and delicate. Taibai Stone (place name, stone named after Taibai) goes ding-ding dong-dong. The vegetable worms in the West Garden seem inedible. The flowers in the East Valley bloom wantonly red. Tell me, is this the Patriarch's intention or the Buddha's teaching? Is it enjoyed on the way or spread in the mundane world? If you can't discern it, Xuefeng (person's name, a Chan master) will overturn your rice bucket. If you can discern it, you'd willingly bow to the steaming basket. Attend!
National Teacher Tanhyeon of Goryeo (person's name, a national teacher of Goryeo)
He inherited the throne at a young age, admiring the Buddhist teachings. Because the merchant Fang Jingren (person's name) arrived at Siming (place name), he copied the instructions of Wushi (person's name, a Chan master) and returned. The National Teacher was enlightened after reading them, and immediately abdicated the throne and became a monk. He wrote a letter along with the essentials of the teachings and the Four Dignities Gatha, asking Jingren to present it to Wushi. Wushi replied: 'The Buddhas appear in the world without giving any dharma to people, but actually to enable people to have self-confidence, self-enlightenment, self-realization, and self-arrival, possessing great knowledge and insight. Speak as you see, and act as you speak. Mountains, rivers, the earth, grasses, and forests have been proving this for a long time.' Later, he sent a letter of dharma transmission.
Chan Master Longhua Ben (person's name, a Chan master)
Entering the hall. He cited Master Yunmen (person's name, a Chan master) picking up a sesame cake and saying: 'I only offer it to the people of Liangzhe (place name), not to the people to the north.' The assembly was silent. Yunmen answered for them himself, saying: 'The weather is cold and the days are short, two people share a bowl.' The Chan master said: 'The old man of Shaoyang (referring to Master Yunmen) has a profound meaning in his words, piercing the sore spot. Examining it closely, it turns into poison. Do you want to understand? Half in Henan, half in Hebei, a piece of emptiness solidified like black ink. Thinking about it coldly, it's enough to make one worry to death. That old thief Yunmen is hateful. Thief! Thief!' He descended from the seat, no longer patrolling the hall.
Chan Master Dongshan Ji (person's name, a Chan master)
Because Li Chaoqing (person's name, official title) and his nephew Xianglin Layman (person's name) accompanied the young master Yin (person's name), they visited the Chan master. So he asked: 'What should I do when the house thief troubles me?' The Chan master said: 'Who is the house thief?' Li Chaoqing raised his fist. The Chan master said: 'The thief's body is already exposed.' Li Chaoqing said: 'Don't deceive people, please.' The Chan master said: 'The stolen goods are right in front of you.' Li Chaoqing was speechless. The Chan master instructed with a verse: 'What to do when the house thief troubles you? The turning of the myriad sages is only for him. Pervading the world and pervading the void, without shadow or trace, without reliance or attachment, beyond the net. Thief! Thief! Even fierce generals and brave soldiers cannot capture him, causing all the old Chan masters in the world to be suspicious to death.'
笑倒鬧市古彌勒。休休。不用將心向外求。回頭瞥爾賊身露。和贓捉獲世無儔。世無儔真可仰。從茲不復夸伎倆。怗怗安家樂業時。萬象森羅齊拊掌。
懶庵樞禪師
孝宗皇帝召至內殿。問禪道之要。師答以此事在陛下堂堂日用應機處。本無知見起滅之棼。聖凡迷悟之別。第護正念。則與道相應。情卻物則業不能系。盡去沉掉之病。自忘問答之意。矧今補處現在。佛般若光明中。何事不成現耶。 上為之首肯數四。
龍鳴賢禪師
上堂。舉趙州勘婆話頌曰。冰雪佳人貌最奇。常將玉笛向人吹。曲中無限花心動。獨許東君第一枝。
大溈咦庵鑒禪師
上堂。老胡開一條路。甚生徑直。祇云。歇即菩提。性凈明心不從人得。後人不得其門。一向奔馳南北往復東西。極歲窮年無個歇處。諸人還歇得么。休休。
○上堂。舉罽賓國王問師子尊者蘊空公案。師頌曰。尊者何曾得蘊空。罽賓徒自斬春風。桃花雨後已零落。染得一溪流水紅。
(會元十八卷終)
禪宗正脈卷九
音釋
曙(市據切方明也) 鲇(乃謙切魚名) 欞(力庭切屋梠也) 輥(古混切車轂也) 𡨢(寄魚切居舍也) 湜(視力切水清也) 捂(吾故切受也) 膴(亡甫切土地腴美〡
【現代漢語翻譯】 現代漢語譯本 笑倒鬧市古彌勒（Maitreya，未來佛）。休休。不用將心向外尋求。回頭一看，原來是自己這個賊露出了馬腳。人贓俱獲，世上無人能比。世上無人能比，真是令人敬仰。從此不再誇耀自己的伎倆。安安穩穩地安家樂業之時，世間萬象都一起拍手稱讚。
懶庵樞禪師
孝宗皇帝（1162年-1189年）召見至內殿，詢問禪道之要。禪師回答說，此事就在陛下您日常應用之處，本來就沒有知見生滅的紛擾，也沒有聖人凡人、迷惑覺悟的區別。只要守護正念，就與道相應；如果情感能夠擺脫外物的牽絆，那麼業力就無法束縛。完全去除沉溺和浮躁的毛病，自然會忘記問答的意圖。更何況現在補處菩薩（指彌勒菩薩）就在佛的般若光明中，還有什麼事情不能顯現呢？孝宗皇帝聽后連連點頭稱是。
龍鳴賢禪師
上堂說法。舉趙州和尚勘驗老婦的話，並作頌說：冰雪般的美人，容貌最為奇異，常常用玉笛向人吹奏。曲中蘊含著無限的愛慕之情，唯獨允許東君（春神）採摘第一枝花。
大溈咦庵鑒禪師
上堂說法。老胡（指達摩祖師）開闢了一條道路，非常直接。只是說，放下就是菩提（Bodhi，覺悟），自性清凈光明的心不是從別人那裡得到的。後人不得其門而入，總是奔波于南北東西，窮盡一生也沒有個停歇之處。各位，你們能夠放下嗎？放下吧，放下吧。
上堂說法。舉罽賓國王問師子尊者蘊空公案。禪師作頌說：尊者哪裡曾得到蘊空的境界？罽賓國王白白地斬斷了春風。桃花在雨後已經凋零飄落，把整個溪水都染成了紅色。
(《禪宗會元》第十八卷終)
《禪宗正脈》卷九
音釋
曙(shù，天亮) 鲇(nián，魚名) 欞(líng，窗格) 輥(gǔn，車輪的軸) 𡨢(yǔ，居所) 湜(shí，水清澈) 捂(wǔ，遮蓋) 膴(wǔ，土地肥沃)
【English Translation】 English version Laughing, the ancient Maitreya (the future Buddha) falls in the bustling market. Enough, enough. No need to seek externally with your mind. Turn your head and you'll see the thief, which is yourself, exposed. Caught red-handed with the stolen goods, unparalleled in the world. Unparalleled in the world, truly worthy of admiration. From now on, no more boasting of skills. When peacefully settling down to live and work, all phenomena in the universe clap their hands in praise.
Chan Master Lan'an Shu
Emperor Xiaozong (1162-1189) summoned him to the inner palace and asked about the essentials of Chan practice. The master replied that this matter lies in Your Majesty's daily application, where there is originally no disturbance of arising and ceasing of knowledge and views, nor any distinction between sage and ordinary, delusion and enlightenment. Simply guard the right mindfulness, and you will be in accordance with the Dao; if emotions can be freed from the entanglement of external objects, then karma cannot bind you. Completely remove the sickness of sinking and agitation, and you will naturally forget the intention of questioning and answering. Moreover, now that the Bodhisattva destined to be the next Buddha (referring to Maitreya Bodhisattva) is present in the prajna (wisdom) light of the Buddha, what cannot be manifested?
Chan Master Longming Xian
Ascending the hall to preach, he cited the story of Zhao Zhou examining an old woman and composed a verse: A beauty like ice and snow, with the most extraordinary appearance, often plays a jade flute for people. The melody contains infinite affection, only allowing the Lord of Spring to pluck the first branch.
Chan Master Dawei Yi'an Jian
Ascending the hall to preach, The old barbarian (referring to Bodhidharma) opened a path, which is very direct. He simply said, 'Cessation is Bodhi (enlightenment),' the pure and bright mind of self-nature is not obtained from others. Later people cannot find the entrance, always running around north, south, east, and west, exhausting their lives without a place to rest. Everyone, can you cease? Cease, cease.
Ascending the hall to preach, he cited the case of King of Jibin asking Venerable Lion about the emptiness of the aggregates. The master composed a verse: Where has the Venerable ever attained the emptiness of the aggregates? The King of Jibin vainly cut off the spring breeze. The peach blossoms have already withered and fallen after the rain, dyeing the entire stream red.
(End of Volume 18 of the Zongmen Huiyuan)
The Orthodox Lineage of Chan Buddhism, Volume 9
Phonetic Annotations
曙(shù, dawn) 鲇(nián, name of a fish) 欞(líng, window lattice) 輥(gǔn, axle of a wheel) 𡨢(yǔ, dwelling) 湜(shí, water is clear) 捂(wǔ, to cover) 膴(wǔ, fertile land)
〡然也) 㖿(徐嗟切〡聲也) 凹(烏合切〡凸也) 凸(徒結切起貌) 咂(子答切入口也) 䖃(以灼切〡氣吹水貌) 瑃(丑倫切玉名也) 磊(力罪切〡砢也) 覿(達寂切見也) 靸(先盍切履也) 屙(烏何切上廁也) 搐(許六切牽制也) 濄(古訛切水也) 汛(思見切灑掃也) 屁(匹避切氣下泄也) 䙡(丘畏切〡紐也) 洵(相均切過水中也) 趯(他力切跳踴也) 嶄(音讒山石高貌) 䭔(丁回切蜀人呼蒸餅為〡也) 蟥(胡光切〡蛢也) 棼(扶云切復屋棟) 卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第十
南嶽臨濟宗
楊岐方會禪師
少警敏。及冠不事筆硯。系名征商課。最坐不職。乃宵遁。入瑞州九峰。恍若舊遊。眷不忍去。遂落𩬊。每閱經。心融神會。能折節扣參老宿。慈明自南源。徙道吾石霜。師皆佐之。總院事。依之雖久。然未有省發。每咨參。明曰。庫司事繁。且去。他日又問。明曰。監寺異時兒孫遍天下在。何用忙為。一日明適出。雨忽作。師偵之小徑。既見。遂搊住曰。這老漢今日須與我說。不說打你去。明曰。監寺知是般事便休。語未卒。師大悟。即拜于泥途。問曰。狹路相逢時如何。明曰。你且躲避。我要
【現代漢語翻譯】 〡(rán yě)：是的，就是這樣。 㖿(xū chē qiē)：嘆息的聲音。 凹(āo hé qiē)：與『凸』相對，指向內凹陷。 凸(tú jié qiē)：突起的樣子。 咂(zī dá qiē)：用嘴吸吮。 䖃(yǐ zhuó qiē)：氣體吹動水面的樣子。 瑃(chǒu lún qiē)：一種玉石的名稱。 磊(lì zuì qiē)：石頭堆積的樣子。 覿(dá jì qiē)：看見，相見。 靸(xiān sà qiē)：一種鞋子。 屙(wū hē qiē)：上廁所，排泄。 搐(xǔ liù qiē)：牽拉，抽動。 濄(gǔ é qiē)：水名。 汛(xùn sī jiàn qiē)：灑水掃地。 屁(pì pì bì qiē)：氣體從肛門排出。 䙡(qiū wèi qiē)：衣紐。 洵(xún xiāng jūn qiē)：從水中經過。 趯(tì tā lì qiē)：跳躍。 嶄(zhǎn yīn chán)：山石高峻的樣子。 䭔(mó dīng huí qiē)：四川人稱蒸餅為『䭔』。 蟥(huáng hú guāng qiē)：一種水蛭。 棼(fén fú yún qiē)：重疊屋子的棟樑。
卍新續藏第 85 冊 No. 1593 禪宗正脈
禪宗正脈卷第十
南嶽臨濟宗
楊岐方會禪師
楊岐方會禪師年少時就聰敏過人。成年後不熱衷於讀書做官，被列為徵收商稅的差役，因辦事不力而獲罪，於是連夜逃走。進入瑞州九峰后，感覺好像曾經來過一樣，依戀不捨，於是剃度出家。每次閱讀佛經，都能心領神會。他能虛心向老修行請教參禪。慈明禪師從南源遷到道吾石霜，楊岐方會禪師都輔佐他，總管寺院事務。雖然跟隨慈明禪師很久，但一直沒有開悟。每次請教參禪，慈明禪師總是說：『庫房事務繁忙，先去忙吧。』改天又問，慈明禪師又說：『監寺將來兒孫遍佈天下，何必急於一時呢？』有一天，慈明禪師正好外出，突然下起雨來。楊岐方會禪師在小路上截住他，抓住他說：『你這老漢今天必須給我說清楚，不說就打你。』慈明禪師說：『監寺如果知道是這種事就算了。』話還沒說完，楊岐方會禪師就大悟，立刻拜倒在泥濘的路上，問道：『狹路相逢時該怎麼辦？』慈明禪師說：『你先躲開，我要過去。』
【English Translation】 〡(rán yě): Yes, that's it. 㖿(xū chē qiē): The sound of sighing. 凹(āo hé qiē): Opposite of '凸', referring to inward concavity. 凸(tú jié qiē): The appearance of protruding. 咂(zī dá qiē): To suck with the mouth. 䖃(yǐ zhuó qiē): The appearance of gas blowing on the water surface. 瑃(chǒu lún qiē): The name of a type of jade. 磊(lì zuì qiē): The appearance of piled-up stones. 覿(dá jì qiē): To see, to meet. 靸(xiān sà qiē): A type of shoe. 屙(wū hē qiē): To go to the toilet, to excrete. 搐(xǔ liù qiē): To pull, to twitch. 濄(gǔ é qiē): Name of a river. 汛(xùn sī jiàn qiē): To sprinkle water and sweep the floor. 屁(pì pì bì qiē): Gas expelled from the anus. 䙡(qiū wèi qiē): A clothing button. 洵(xún xiāng jūn qiē): To pass through water. 趯(tì tā lì qiē): To jump. 嶄(zhǎn yīn chán): The appearance of tall and steep mountain rocks. 䭔(mó dīng huí qiē): People in Sichuan call steamed buns '䭔'. 蟥(huáng hú guāng qiē): A type of leech. 棼(fén fú yún qiē): The beams of a multi-layered house.
Supplement to the Buddhist Canon Continued, Volume 85, No. 1593, The Orthodox Lineage of Chan Buddhism
The Orthodox Lineage of Chan Buddhism, Volume 10
Nanyue Linji School
Chan Master Yangqi Fanghui
Chan Master Yangqi Fanghui was intelligent and perceptive from a young age. After reaching adulthood, he was not keen on studying or becoming an official. He was listed as a tax collector for merchants but was found guilty of dereliction of duty, so he fled at night. Upon entering Jiufeng in Ruizhou, he felt as if he had been there before, and he was reluctant to leave, so he shaved his head and became a monk. Every time he read the Buddhist scriptures, he could understand them intuitively. He was able to humbly seek guidance from senior practitioners. When Chan Master Ciming moved from Nanyuan to Daowu Shishuang, Chan Master Yangqi Fanghui assisted him, managing the affairs of the monastery. Although he had followed Chan Master Ciming for a long time, he had not yet attained enlightenment. Every time he asked for guidance, Chan Master Ciming would always say, 'The affairs of the treasury are busy, go and take care of them first.' Another day he asked again, and Chan Master Ciming said, 'The superintendent will have descendants all over the world in the future, why rush for the moment?' One day, Chan Master Ciming happened to be going out when it suddenly started to rain. Chan Master Yangqi Fanghui intercepted him on a small path, grabbed him, and said, 'You old man must explain it to me today, or I will hit you.' Chan Master Ciming said, 'If the superintendent knows it's this kind of thing, then let it be.' Before he finished speaking, Chan Master Yangqi Fanghui had a great enlightenment, immediately prostrated himself on the muddy road, and asked, 'What should be done when encountering each other on a narrow road?' Chan Master Ciming said, 'You move aside first, I want to pass.'
在那裡去。師歸。來日具威儀詣方丈禮謝。明呵曰。未在。自是明。每山行。師輒闞其出。雖晚必擊鼓集眾。明遽還。怒曰。少叢林。暮而升座。何從得此規繩。師曰。汾陽晚參也。何謂非規繩乎。
【頌】一日。明上堂。師出問。幽鳥語喃喃。辭云入亂峰時如何。明曰我行荒草里。汝又入深村。師曰。官不容針。更借一問。明便喝。師曰好喝。明又喝。師亦喝。明連喝兩喝。師禮拜。明曰。此事是個人。方能擔荷。師拂袖便行。
○明移興化。師辭歸九峰。后道俗迎居楊岐。次遷云蓋。受請日。拈法衣示眾曰。會么。若也不會。今日無端走入水牯牛隊里去也。還知么。筠陽九岫。萍實楊岐遂升座。時有僧出。師曰。漁翁未擲釣。躍鱗衝浪來。僧便喝。師曰。不通道。僧拊掌歸眾。師曰。消得龍王多少風。問師唱誰家曲。宗風嗣阿誰。師曰。有馬騎馬。無馬步行。曰少年長老。足有機籌。師曰。念汝年老。放汝三十棒。
【頌】問如何是佛。師曰。三腳驢子弄蹄行。曰莫祇這便是么。師曰。湖南長老。云云。師便下座。
【頌】九峰勤和尚把住云。今日喜得個同參。師曰。作么生是同參底事。勤曰。九峰牽犁。楊岐拽杷。師曰。正恁么時楊岐在前。九峰在前。勤擬議。師拓開曰。將謂同參。
【現代漢語翻譯】 現代漢語譯本： 他到那裡去了。老師回來了。第二天，明準備好威儀去方丈室禮拜感謝。老師呵斥他說：『還不到時候。』從此以後，明每次在山中行走，老師總是觀察他是否外出。即使回來晚了，老師也一定會擊鼓召集大眾。明立刻趕回來，生氣地說：『少林寺叢林，傍晚才升座，從哪裡學來的這種規矩？』老師說：『這是汾陽善昭禪師晚參的規矩。為什麼說不是規矩呢？』 【頌】有一天，明上堂說法。老師出來問：『幽靜的鳥兒鳴叫婉轉，告別雲朵飛入重巒疊嶂之中，此時如何？』明回答說：『我在荒草中行走，你又進入深深的村落。』老師說：『官府不容一針進入，再借用一問。』明便大喝一聲。老師說：『好喝！』明又喝一聲，老師也喝一聲。明連續喝了兩聲，老師禮拜。明說：『這件事只有是真正的人，才能承擔。』老師拂袖便走。 ○明調任興化。老師告辭回到九峰。後來，僧人和百姓迎接老師居住在楊岐。之後又遷到云蓋。接受邀請那天，老師拿起法衣向大眾展示說：『會嗎？如果不會，今天無緣無故地走入水牛群里去了。還知道嗎？筠陽的九座山峰，萍實楊岐。』於是升座說法。當時有僧人出來提問，老師說：『漁翁還沒拋下魚竿，跳躍的魚兒就衝著浪花來了。』僧人便大喝一聲。老師說：『不相通道。』僧人拍手回到大眾中。老師說：『消受了龍王多少風。』問：『老師唱的是誰家的曲子？宗風傳承自誰？』老師說：『有馬騎馬，沒馬步行。』說：『少年長老，足智多謀。』老師說：『念你年老，放你三十棒。』 【頌】問：『如何是佛？』老師說：『三條腿的驢子踢著蹄子行走。』問：『莫非這就是嗎？』老師說：『湖南的長老，云云。』老師便下座。 【頌】九峰勤和尚抓住老師說：『今天高興地得到一個同參（一起參禪的人）。』老師說：『怎麼是同參的事情？』勤說：『九峰牽犁，楊岐拽耙。』老師說：『正在這個時候，楊岐在前，還是九峰在前？』勤想要思考。老師打開他說：『還以為是同參。』
【English Translation】 English version: He went there. The master returned. The next day, Ming prepared his ceremonial attire and went to the abbot's room to pay his respects and express gratitude. The master scolded him, saying, 'It's not the time yet.' From then on, whenever Ming went for a walk in the mountains, the master would always observe whether he went out. Even if he returned late, the master would definitely beat the drum to gather the assembly. Ming immediately rushed back and said angrily, 'In Shaolin monasteries, one ascends the seat in the evening. Where did you learn this rule from?' The master said, 'It's the evening session of Fenyang Shanzhao (947-1024) Chan master. Why do you say it's not a rule?' [Verse] One day, Ming ascended the hall to preach. The master came out and asked, 'The secluded birds chirp softly, bidding farewell to the clouds and entering the chaotic peaks. What is it like at this time?' Ming replied, 'I walk in the wilderness of grass, and you enter the deep village.' The master said, 'The government does not allow a needle to enter; let me borrow another question.' Ming then shouted loudly. The master said, 'Good shout!' Ming shouted again, and the master also shouted. Ming shouted twice in a row, and the master bowed. Ming said, 'This matter can only be shouldered by a true person.' The master flicked his sleeves and left. ○ Ming was transferred to Xinghua. The master bid farewell and returned to Jiufeng. Later, monks and laypeople welcomed the master to reside in Yangqi. After that, he moved to Yungai. On the day he accepted the invitation, the master picked up the Dharma robe and showed it to the assembly, saying, 'Do you understand? If you don't understand, today you have entered the herd of water buffaloes for no reason. Do you still know? The nine peaks of Junyang, Ping Shi Yangqi.' Then he ascended the seat to preach. At that time, a monk came out to ask a question. The master said, 'Before the fisherman casts his line, the leaping fish rush towards the waves.' The monk then shouted loudly. The master said, 'I don't believe in the Dao.' The monk clapped his hands and returned to the assembly. The master said, 'How much wind has the Dragon King enjoyed.' Asked, 'Whose song is the master singing? Who is the successor of the Zongfeng?' The master said, 'If you have a horse, ride a horse; if you don't have a horse, walk.' Said, 'Young elder, resourceful.' The master said, 'Considering your old age, I will spare you thirty blows.' [Verse] Asked, 'What is Buddha?' The master said, 'A three-legged donkey walks kicking its hooves.' Asked, 'Is this it?' The master said, 'The elder of Hunan, and so on.' The master then descended from the seat. [Verse] Jiufeng Qin (name of a monk) grabbed the master and said, 'Today I am happy to have a fellow practitioner (someone who practices Chan together).' The master said, 'What is the matter of a fellow practitioner?' Qin said, 'Jiufeng pulls the plow, Yangqi pulls the rake.' The master said, 'At this very moment, is Yangqi in front, or Jiufeng in front?' Qin wanted to think. The master opened him up and said, 'I thought it was a fellow practitioner.'
元來不是。
○問。人法俱遣。未是衲僧極則。佛祖雙亡。猶是學人疑處。未審和尚如何為人。師曰。你祇要勘破新長老。曰恁么則旋斫生柴帶葉燒。師曰。七九六十三。
【頌】問古人面壁意旨如何。師曰。西天人不會唐言。
○上堂。霧鎖長空。風生大野。百草樹木作大師子吼。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。楊岐乍住屋壁疏。滿床盡佈雪真珠。縮卻項。暗嗟吁。良久曰。翻憶古人樹下居。
【頌】僧問。撥雲見日時如何。師曰。東方來者東方坐。
【頌】問天得一以清。地得一以寧。衲僧得一。堪作甚麼。師曰。缽盂口向天。
【頌】慈明忌辰設齋。眾才集。師于真前。以兩手捏拳安頭上。以坐具畫一畫。打一圓相。便燒香。退身三步。作女人拜。首座曰。休捏怪。師曰。首座作么生。座曰。和尚休捏怪。師曰。兔子吃牛奶。第二座近前打一圓相。便燒香。亦退身三步。作女人拜。師近前作聽勢。座擬議。師打一掌曰。這漆桶。也亂做。
【頌】室中問僧。栗𣗥蓬。你作么生吞。金剛圈。你作么生透。
○示眾云。景色乍晴。物情舒泰。舉步也。
【現代漢語翻譯】 現代漢語譯本：
並非如此。
問：人與法都捨棄，還不是衲僧（指僧人）的最高境界；佛與祖都消亡，仍然是學人疑惑的地方。不知和尚您如何教導人？ 師（指禪師）說：你只是想勘破新來的長老。 （學人）說：既然這樣，那就砍新鮮的柴帶著葉子燒。 師說：七九六十三。
【頌】問：古人面壁（指達摩祖師面壁）的意旨是什麼？ 師說：西天（指印度）人不會說唐朝的語言。
上堂：霧氣籠罩長空，風吹遍廣闊的原野，各種草木都發出大師子吼（比喻佛的教誨），演說摩訶大般若（偉大的智慧）。三世諸佛，就在你們每個人的腳下轉大法輪（傳播佛法）。如果能夠領會，功夫就不會白費。如果不能領會，不要說楊岐山勢險峻，前面還有更高的山峰。
上堂：我剛到楊岐，屋子的墻壁很稀疏，滿床都像是鋪滿了雪白的珍珠。縮著脖子，暗自嘆息。良久，說：反而想起古人住在樹下的生活。
【頌】僧人問：撥開雲霧見到太陽的時候怎麼樣？ 師說：東方來的人就朝東方坐。
【頌】問：天得到『一』而清明，地得到『一』而安寧，衲僧（指僧人）得到『一』，可以做什麼？ 師說：缽盂的口朝向天空。
【頌】慈明禪師忌日設齋。大家剛聚集，禪師在慈明禪師的畫像前，用兩手捏拳放在頭上，用坐具畫了一個圈，然後燒香，退後三步，做出女人的拜禮。首座（寺院中的重要職位）說：不要裝怪。 師說：首座你做什麼？ 首座說：和尚您不要裝怪。 師說：兔子吃牛奶。 第二座走上前畫了一個圈，然後燒香，也退後三步，做出女人的拜禮。禪師走上前做出傾聽的樣子。第二座猶豫不決。禪師打了他一掌說：你這個漆桶，也胡亂做。
【頌】在室內問僧人：栗蓬，你怎麼樣吞下它？金剛圈，你怎麼樣穿透它？
開示眾人說：景色剛剛放晴，萬物的心情都舒暢愉快，邁開腳步啊。
【English Translation】 English version:
It is not so originally.
Question: To abandon both person and dharma is not yet the ultimate state of a monk; to extinguish both Buddha and Patriarch is still a point of doubt for the learner. I wonder how the Master instructs people? The Master (referring to the Zen master) said: You just want to see through the new elder. (The learner) said: If so, then chop fresh firewood and burn it with the leaves. The Master said: Seven nines are sixty-three.
[Verse] Question: What is the intention of the ancients facing the wall (referring to Bodhidharma facing the wall)? The Master said: People from the Western Heaven (referring to India) do not understand the language of the Tang Dynasty (618-907).
Ascending the hall: Mist locks the long sky, wind blows across the vast wilderness, all kinds of grasses and trees make a great lion's roar (a metaphor for the Buddha's teachings), expounding the Maha Prajna Paramita (great wisdom). The Buddhas of the three worlds are turning the great Dharma wheel (spreading the Dharma) under the feet of each of you. If you can understand it, the effort will not be wasted. If you cannot understand it, do not say that the mountain of Yangqi is dangerous, there are even higher peaks ahead.
Ascending the hall: I just arrived at Yangqi, the walls of the house are sparse, the whole bed is like being covered with snow-white pearls. Shrinking my neck, I sighed secretly. After a long time, I said: Instead, I remember the life of the ancients living under the trees.
[Verse] A monk asked: What is it like when the clouds are cleared and the sun is seen? The Master said: Those who come from the East sit facing the East.
[Verse] Question: Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, what can a monk do with 'one'? The Master said: The mouth of the alms bowl faces the sky.
[Verse] A vegetarian feast was set up on the anniversary of Zen Master Ciming's death. As soon as everyone gathered, the Zen master, in front of Zen Master Ciming's portrait, made fists with both hands and placed them on his head, drew a circle with the sitting mat, then burned incense, stepped back three steps, and made a woman's bow. The chief seat (an important position in the temple) said: Don't act strangely. The Master said: What are you doing, Chief Seat? The Chief Seat said: Master, don't act strangely. The Master said: A rabbit eats milk. The second seat stepped forward, drew a circle, then burned incense, and also stepped back three steps, making a woman's bow. The Zen master stepped forward and made a listening gesture. The second seat hesitated. The Zen master slapped him and said: You lacquer bucket, you are also doing it randomly.
[Verse] In the room, ask the monk: A chestnut bur, how do you swallow it? A vajra circle, how do you penetrate it?
Instructing the public, he said: The scenery has just cleared up, and the mood of all things is comfortable and happy. Take a step.
千身彌勒動用也。隨處釋迦。文殊普賢。總在這裡眾中有不受人謾底。便道。楊岐和麩糶面。然雖如是。布袋里盛錐子。
白雲守端禪師
幼事翰墨。冠依茶陵郁禪師披削。往參楊岐。岐一日忽問。受業師為誰。師曰。茶陵郁和尚。岐曰。吾聞伊過橋遭攧有省。作偈甚奇。能記否。師誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。岐笑而趨起。師愕然。通夕不寐。黎明諮詢之。適歲暮。岐曰。汝見昨日打驅儺者么。曰見。岐曰。汝一籌不及渠。師復駭曰。意旨如何。岐曰。渠愛人笑。汝怕人笑。師大悟。巾侍久之。
○上堂。忌口自然諸病減。多情未免有時勞。貧居動便成違順。落得清閑一味高。雖然如是。莫謂無心云是道。無心猶隔一重關。
○示眾。云佛身充滿於法界。普現一切群生前。隨緣赴感摩不周。而常處此菩提座。大眾作么生說個隨緣赴感底道理。祇於一彈指間。盡大地含生根機。一時應得周足。而未嘗動著一毫頭。便且喚作隨緣赴感。而常處此座。祇如山僧此者。受法華請。相次與大眾相別去。宿松縣里開堂了。方歸院去。且道還離此座也無。若道離。則世諦流佈。若道不離。作么生見得個不離底事。莫是無邊剎境。自他不隔于端毫。十世古今。始終不
【現代漢語翻譯】 現代漢語譯本 千身彌勒（Maitreya，未來佛）的動用是不可思議的。隨處可見釋迦（Śākyamuni，佛教創始人）。文殊（Mañjuśrī，智慧的象徵）和普賢（Samantabhadra，菩薩的典範）菩薩，都存在於這裡的眾人之中，他們不會被人輕易矇蔽。有人說，楊岐（Yangqi，禪宗大師）就像用麩皮摻著麵粉來賣。雖然如此，就像布袋里裝著錐子一樣，終究會顯露出來。
白雲守端禪師
他年輕時學習書法繪畫，成年後在茶陵郁禪師處剃度出家。後來參訪楊岐禪師。有一天，楊岐禪師突然問他：『你的受業師是誰？』守端禪師回答說：『是茶陵郁和尚。』楊岐禪師說：『我聽說他過橋時摔了一跤，因此有所領悟，作了一首偈頌非常奇妙，你還能記得嗎？』守端禪師背誦道：『我有一顆明珠，久被塵勞關鎖。今朝塵盡光生，照破山河萬朵。』楊岐禪師笑著起身離開。守端禪師感到愕然，整夜無法入睡。黎明時分，他前去請教楊岐禪師。正值歲末，楊岐禪師說：『你看見昨天驅儺（一種古代驅除瘟疫的儀式）的人了嗎？』守端禪師回答說：『看見了。』楊岐禪師說：『你比他們還差一籌。』守端禪師再次感到驚訝，問道：『這是什麼意思？』楊岐禪師說：『他們喜歡被人笑，而你害怕被人笑。』守端禪師因此大悟。之後，他長期侍奉在楊岐禪師身邊。
上堂說法：『謹慎飲食自然能減少疾病，多情的人難免有時會感到勞累。貧困的生活中，一舉一動都容易產生違逆和順從，倒不如落得清閒自在，一心向道。』雖然是這樣，但不要認為無心就是道，無心與道之間還隔著一層關卡。
開示大眾：『佛的身充滿整個法界，普遍顯現在一切眾生面前。隨著因緣去感應，周遍而不遺漏，但卻始終安處於菩提座上。』各位，要如何解釋這隨緣赴感的道理呢？就在一彈指的時間裡，整個大地所有眾生的根機，都能同時得到滿足，而佛卻未曾移動一毫。這就叫做隨緣赴感，而常處此座。就像我，接受法華寺的邀請，將要和大家告別，前往宿松縣開堂說法，然後再返回寺院。那麼，我到底有沒有離開這個座位呢？如果說離開了，那就是世俗的流佈；如果說沒有離開，又該如何才能見到這沒有離開的事實呢？莫非是無邊的剎土，自他不隔毫端，十世古今，始終不……
【English Translation】 English version The activity of a thousand-bodied Maitreya (the future Buddha) is inconceivable. Śākyamuni (the founder of Buddhism) is everywhere. Mañjuśrī (symbol of wisdom) and Samantabhadra (the model Bodhisattva) are all present among this assembly, those who are not easily deceived. Someone said, Yangqi (a Chan master) is like selling flour mixed with bran. Even so, it's like an awl in a bag; it will eventually reveal itself.
Chan Master Baiyun Shouduan
In his youth, he studied calligraphy and painting. Upon reaching adulthood, he was tonsured under Chan Master Chaling Yu. Later, he visited Yangqi. One day, Yangqi suddenly asked him, 'Who is your preceptor?' Shouduan replied, 'Venerable Chaling Yu.' Yangqi said, 'I heard that he had an awakening when he fell while crossing a bridge, and he composed a very wonderful verse. Can you remember it?' Shouduan recited, 'I have a bright pearl, long locked away by worldly dust. Today, the dust is gone, and the light shines forth, illuminating myriad mountains and rivers.' Yangqi smiled and got up to leave. Shouduan was stunned and couldn't sleep all night. At dawn, he went to inquire. It was the end of the year, and Yangqi said, 'Did you see the people performing the Nuo ritual (an ancient ritual to expel瘟疫) yesterday?' Shouduan replied, 'I did.' Yangqi said, 'You are one step behind them.' Shouduan was surprised again and asked, 'What does that mean?' Yangqi said, 'They enjoy being laughed at, while you are afraid of being laughed at.' Shouduan then had a great awakening. After that, he served Yangqi for a long time.
Ascending the Dharma seat: 'Restraint in diet naturally reduces illnesses, and those with many affections inevitably experience fatigue. In a life of poverty, every action easily leads to conflict or compliance. It's better to be free and at ease, with a single-minded devotion to the Way.' Even so, don't think that no-mind is the Way; there is still a barrier between no-mind and the Way.
Instructing the assembly: 'The Buddha's body fills the entire Dharma realm, universally appearing before all sentient beings. Responding to causes and conditions, reaching everywhere without omission, yet always abiding on this Bodhi seat.' Everyone, how do you explain the principle of responding to causes and conditions? In the space of a finger snap, the faculties of all sentient beings on the entire earth can be satisfied simultaneously, yet the Buddha has not moved a hair's breadth. This is called responding to causes and conditions while always abiding on this seat. Just like me, accepting the invitation from Fahua Temple, I am about to bid farewell to everyone, go to Susong County to establish a Dharma hall, and then return to the monastery. So, have I left this seat or not? If you say I have left, that is the propagation of worldly truth; if you say I have not left, how can you see the fact that I have not left? Could it be that in the boundless Buddha-lands, self and other are not separated by a hair's breadth, and the past and present of the ten ages are always not...'
離於當念么。又莫是一切無心。一時自遍么。若恁么。正是掉棒打月。到這裡。直須悟始得。悟后更須遇人始得。你道既悟了便休。又何必更須遇人。若悟了遇人底。當垂手方便之時。著著自有出身之路。不瞎卻學者眼。若祇悟得干蘿蔔頭底。不唯瞎卻學者眼。兼自己動便先自犯鋒傷手。你看我楊岐先師。問慈明和尚道。幽鳥語喃喃。辭云入亂峰時如何。答云。我行荒草里。汝又入深村。進云。官不容針。更借一問。師翁便喝。進云好喝。師翁又喝。先師亦喝。師翁乃連喝兩喝。先師遂禮拜。大眾。須知悟了遇人者。向十字街頭與人相逢。卻在千峰頂上握手。向千峰頂上相逢。卻在十字街頭握手。所以山僧嘗有頌云。他人住處我不住。他人行處我不行。不是為人難共聚。大都緇素要分明。山僧此者。臨行解開布袋頭。一時撒在諸人面前了也。有眼者莫錯怪好。珍重。
○開堂示眾云。昔日靈山會上。世尊拈華。迦葉微笑。世尊道。吾有正法眼藏。分付摩訶大迦葉。次第流傳。無令斷絕。至於今日。大眾。若是正法眼藏。釋迦老子自無分。將個甚麼分付。將個甚麼流傳。何謂如此。況諸人分上。各各自有正法眼藏。每日起來是是非非。分南分北。種種施為。儘是正法眼藏之光影。此眼開時。乾坤大地。日月星辰森
【現代漢語翻譯】 現代漢語譯本 離開當下的念頭了嗎？ 還是說一切都歸於無心，一時之間自然遍佈一切呢？ 如果是這樣，那就好比用棍子敲打月亮，毫無意義。 到這裡，必須真正領悟才能明白。 領悟之後更需要遇到明師指點才行。 你說既然領悟了就應該結束，又何必再需要遇到明師呢？ 如果是領悟后遇到明師的人，在施展垂手方便（指引導眾生）的時候，處處都有出路，不會矇蔽學人的眼睛。 如果只是領悟了干蘿蔔頭（比喻膚淺的道理），不僅會矇蔽學人的眼睛，而且自己一動就先觸犯鋒芒，傷到自己。 你看我的楊岐先師，問慈明和尚道：『幽鳥語喃喃，辭云入亂峰時如何？』（幽鳥鳴叫著，離開雲朵飛入重巒疊嶂時，是怎樣的景象？） 慈明回答說：『我行荒草里，汝又入深村。』（我走在荒草叢中，你又進入了偏僻的村莊。） 楊岐先師進一步問道：『官不容針，更借一問。』（公事不允許有絲毫差錯，請允許我再問一個問題。） 慈明和尚便喝斥一聲。 楊岐先師說：『好喝！』 慈明和尚又喝斥一聲。 楊岐先師也喝斥一聲。 慈明和尚於是連續喝斥兩聲。 楊岐先師便禮拜。 大眾，要知道領悟后遇到明師的人，在十字街頭與人相逢，卻如同在千峰頂上握手；在千峰頂上相逢，卻如同在十字街頭握手。 所以我山僧曾經有頌說：『他人住處我不住，他人行處我不行。 不是為人難共聚，大都緇素要分明。』（別人居住的地方我不居住，別人行走的地方我不行走。 不是因為我難以與人相處，而是因為僧人和俗人本來就應該分清楚。） 我山僧今天，臨行解開布袋口，一時全部撒在各位面前了。 有眼力的人不要錯怪才好！ 珍重！
開堂示眾說：昔日靈山會上，世尊（釋迦牟尼佛）拈花，迦葉（摩訶迦葉，釋迦十大弟子之一，頭陀第一）微笑。 世尊說：『吾有正法眼藏，分付摩訶大迦葉，次第流傳，無令斷絕。』（我擁有正法眼藏，交付給摩訶大迦葉，依次流傳下去，不要讓它斷絕。） 至於今日，大眾，如果是正法眼藏，釋迦老子自己都沒有份，拿什麼來交付？ 拿什麼來流傳？ 為什麼這麼說呢？ 況且各位自己，各自都有正法眼藏。 每天起來是是非非，分南分北，種種施為，全部都是正法眼藏的光影。 此眼開時，乾坤大地，日月星辰森然羅列。
【English Translation】 English version Are you detached from the present moment? Or is it that everything returns to no-mind, naturally pervading everything in an instant? If so, it's like hitting the moon with a stick, meaningless. To get here, one must truly comprehend to understand. After comprehension, one needs to meet a wise teacher for guidance. You say that since one has comprehended, it should be the end, so why is it necessary to meet a teacher again? If it is someone who meets a teacher after comprehension, when employing skillful means (referring to guiding sentient beings), there are paths everywhere, and they will not blind the eyes of learners. If one only comprehends the 'dry radish head' (a metaphor for superficial understanding), not only will it blind the eyes of learners, but one will also injure oneself as soon as one moves. Look at my Yangqi (Yangqi Fanghui, a famous Zen master of the Song Dynasty (992-1049)) predecessor, who asked the monk Ciming (Ciming Chuzhao, a famous Zen master of the Song Dynasty (1007-1066)): 'How is it when the secluded bird chirps, leaving the clouds and entering the chaotic peaks?' Ciming replied: 'I walk in the wild grass, and you enter the remote village.' Yangqi further asked: 'Official matters do not allow for even a needle, may I ask another question?' Ciming then shouted. Yangqi said: 'Good shout!' Ciming shouted again. Yangqi also shouted. Ciming then shouted twice in a row. Yangqi then bowed. Everyone, know that those who meet a teacher after comprehension, meeting people at the crossroads is like shaking hands on the summit of a thousand peaks; meeting on the summit of a thousand peaks is like shaking hands at the crossroads. Therefore, this mountain monk once had a verse saying: 'I do not live where others live, I do not walk where others walk. It's not because I am difficult to get along with, but because monks and laypeople should be clearly distinguished.' Today, this mountain monk, before leaving, opens the mouth of the cloth bag and scatters everything in front of everyone. Those with discerning eyes, please do not misunderstand! Treasure this!
Opening the hall and instructing the assembly, he said: 'In the past, at the assembly on Vulture Peak (Grdhrakuta Mountain), the World Honored One (Sakyamuni Buddha) held up a flower, and Kashyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni, foremost in ascetic practices) smiled. The World Honored One said: 'I have the treasury of the true Dharma eye, which I entrust to Mahakasyapa, to be passed down in succession, without allowing it to be cut off.' As for today, everyone, if it is the treasury of the true Dharma eye, the old Shakya himself has no share, so what is there to entrust? What is there to pass down? Why do I say this? Moreover, each of you has your own treasury of the true Dharma eye. Every day, right and wrong, distinguishing north from south, all kinds of actions are all the light and shadow of the treasury of the true Dharma eye. When this eye opens, the universe, the earth, the sun, moon, and stars are all arrayed in order.'
羅萬象。祇在面前。不見有毫釐之相。此眼未開時。盡在諸人眼睛裡。今日已開者。不在此限。有未開者。山僧不惜手。為諸人開此正法眼藏看。乃舉手豎兩指曰。看看。若見得去。事同一家。若也未然。山僧不免重說偈言。諸人法眼藏。千聖莫能當。為君通一線。光輝滿大唐。須彌走入海。六月降嚴霜。法華能恁道。無句得商量。大眾。既滿口道了。為甚麼卻無句得商量。喝一喝曰。分身兩處看。
【頌】上堂。見眾集。乃拈拄杖曰。大眾會么。復卓拄杖曰。珊瑚枕上兩行淚。半是思君半恨君【增收】。
保寧仁勇禪師
容止淵秀。齠為大僧。通天臺教。更衣謁雪竇明覺禪師。覺意其可任大法。誚之曰。央庠座主。師憤悱下山。望雪竇拜曰。我此生行腳參禪。道不過雪竇。誓不歸鄉。即往泐潭。逾紀疑情未泮。聞楊岐移云蓋。能鈐鍵學者。直造其室。一語未及。頓明心印。岐歿。從同參白雲端禪師游。研極玄奧。后出世兩住保寧。
○僧問。如何是保寧境。師曰。主山頭倒卓。曰如何是境中人。師曰。鼻孔無半邊。
○上堂。侍者燒香罷。師指侍者曰。侍者已為諸人說法了也。
○上堂。風鳴條。雨破塊。曉來枕上鶯聲碎。蝦䗫蚯蚓一時鳴。妙德空生都不會。三個成群。四個
【現代漢語翻譯】 現代漢語譯本： 羅萬象，就在眼前，看不見絲毫形相。這隻眼未開的時候，完全在各位的眼睛裡。今天已經開了的，不在此限。有未開的，老衲不吝惜，為各位打開這正法眼藏看看。於是舉起手豎起兩指說：『看看。』如果看得透徹，事同一家。如果還未明白，老衲不免再說一遍偈語：『各位的法眼藏，千聖也無法比當。為你們開通一線，光輝充滿大唐（唐朝，618年-907年）。須彌山走入大海，六月天降下嚴霜。《法華經》能這樣說，沒有語句可以商量。』大眾，既然滿口說了，為什麼卻無句可以商量？喝一聲說：『分身兩處看。』
【頌】上堂。見眾人聚集，於是拿起拄杖說：『大眾明白嗎？』又用拄杖敲擊地面說：『珊瑚枕上兩行淚，半是思念你半是怨恨你。』
保寧仁勇禪師
容貌淵博俊秀，年少時就做了大僧，精通天臺教義。後來改換僧衣拜見雪竇明覺禪師（宋朝），明覺禪師認為他可以擔當大法，戲謔他說：『央庠座主。』禪師憤恨不平地下山，朝著雪竇山的方向拜別說：『我此生行腳參禪，道行如果超過不了雪竇禪師，誓不回鄉。』隨即前往泐潭，過了很久疑惑之情仍未消解。聽說楊岐禪師移居云蓋山，能約束引導學人，直接前往他的住處。一句話還沒說完，頓時明白了心印。楊岐禪師去世后，跟隨同參白雲端禪師遊學，深入研究玄奧。後來出世，先後住在保寧寺。
僧人問：『如何是保寧的境界？』禪師說：『主山頭倒立。』僧人問：『如何是境界中的人？』禪師說：『鼻孔沒有半邊。』
上堂。侍者燒香完畢，禪師指著侍者說：『侍者已經為各位說法了。』
上堂。風吹樹枝作響，雨水擊破土塊，早晨醒來枕邊傳來細碎的鶯啼聲。蛤蟆蚯蚓一時齊鳴，妙德（佛陀弟子）和須菩提（佛陀弟子）都不會。三個成群，四個
【English Translation】 English version: All phenomena are right before you, yet you cannot see even a hair's breadth of their true form. When this eye has not yet opened, everything is within everyone's eyes. Those whose eyes have already opened are not limited by this. For those whose eyes have not yet opened, this old monk does not hesitate to open this treasury of the true Dharma eye for you to see. Then he raised his hand and held up two fingers, saying, 'Look, look.' If you can see through it, then we are all of one family. If you have not yet understood, then this old monk cannot help but repeat this verse: 'Everyone's treasury of the Dharma eye, even a thousand sages cannot match. For you, I open a single thread, its radiance fills the Great Tang (Tang Dynasty, 618-907). Mount Sumeru walks into the sea, in the sixth month, severe frost descends. The Lotus Sutra can say such things, there are no phrases for discussion.' Great assembly, since you have spoken so fully, why is it that there are no phrases for discussion? He shouted, 'Look at the division of the body in two places.'
[Verse] Ascending the hall. Seeing the assembly gathered, he then picked up his staff and said, 'Does the great assembly understand?' Again, he struck the ground with his staff, saying, 'Two lines of tears on a coral pillow, half are longing for you, half are hating you.'
Chan Master Renyong of Baoning
His appearance was profound and refined. He became a monk at a young age and was well-versed in the Tiantai teachings. Later, he changed his robes and visited Chan Master Mingjue of Xuedou (Song Dynasty). Mingjue thought he could be entrusted with the great Dharma and teased him, saying, 'Master of the Central Academy.' The Chan Master, indignant, descended the mountain and bowed towards Xuedou, saying, 'In this life, I will travel and practice Chan. If my attainment does not surpass Chan Master Xuedou, I vow not to return home.' He then went to Letan, where his doubts remained unresolved for a long time. Hearing that Chan Master Yangqi had moved to Mount Yungai and could guide students, he went directly to his residence. Before he could say a word, he suddenly understood the mind-seal. After Yangqi passed away, he traveled with his fellow practitioner Chan Master Baiyun Duan, deeply studying the profound mysteries. Later, he emerged into the world and resided at Baoning Monastery twice.
A monk asked, 'What is the realm of Baoning?' The Master said, 'The main mountain is upside down.' The monk asked, 'What are the people in the realm?' The Master said, 'Their nostrils have no halves.'
Ascending the 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 hall. The wind whistles through the branches, the rain breaks the clods of earth, and waking up in the morning, the sound of orioles chirping is heard by the pillow. Toads and earthworms chirp all at once, Maudgalyayana (Buddha's disciple) and Subhuti (Buddha's disciple) do not understand. Three in a group, four
作隊窈窈窕窕。飄飄飖飖。向南北東西。折得梨花李花一佩兩佩。
【頌】示眾云。釋迦老子四十九年說法。不曾道著一字。優波鞠多丈室盈籌。不曾度得一人。達磨不居少室。六祖不住曹溪。誰是後昆。誰為先覺。既然如是。彼自無瘡。勿傷之也。拍膝顧眾曰。且喜得天下太平。
○示眾云。真相無形。示形現相千怪萬狀。自此而彰。喜則滿面光生。怒則雙眉陡豎。非凡非聖。或是或非。人不可量。天莫能測。直下構得。未稱丈夫。喚不回頭。且莫錯怪。
【頌】示眾曰。三界唯心。萬法唯識。檻外云生。檐前雨滴。澗水湛如藍。山花開似錦。此時若不究根源。直待當來問彌勒【增收】。
比部孫居士
【頌】因楊岐會禪師來謁。值視斷次。公曰。某為王事所牽。何由免離。岐指曰。委悉得么。公曰。望師點破。岐曰。此是比部弘願深廣。利濟群生。公曰。未審如何。岐示以偈曰。應現宰官身。廣弘悲願深。為人重指處。棒下血淋淋。公於此有省。
五祖法演禪師
謁圓照本禪師。古今因緣會盡。唯不會僧問興化。四方八面來時如何。化云。打中間底。僧作禮。化云。我昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡避得過。請益本。本云。此是臨濟下因緣。須是問
【現代漢語翻譯】 現代漢語譯本： 她們成群結隊，姿態美好輕盈，飄忽不定。她們走向四面八方，折取梨花李花，頭上插著一兩朵。
【頌】（禪師）開示大眾說：釋迦老子說法四十九年，不曾說過一個字。優波鞠多（Upagupta，印度佛教僧侶）丈室裡的籌碼堆滿，不曾度化過一個人。達摩（Bodhidharma，禪宗始祖）不居住在少室山，六祖（慧能）不住在曹溪。誰是後來的學人？誰是先覺者？既然如此，他自己沒有瘡，就不要去傷害他。拍著膝蓋看著大眾說：可喜的是天下太平。
○（禪師）開示大眾說：真相沒有固定的形狀，所呈現的形狀和表象千奇百怪。從這裡彰顯出來，高興時滿面容光煥發，憤怒時雙眉豎立。非凡人也非聖人，或者對或者不對。人無法衡量，天也無法測度。直接去構造它，還不能稱作大丈夫。呼喚也喚不回頭，且不要錯怪。
【頌】（禪師）開示大眾說：三界唯心，萬法唯識。門檻外雲霧升起，屋檐前雨水滴落。澗水清澈如藍，山花盛開如錦。此時若不探究根源，就等著將來彌勒佛（Maitreya，未來佛）來問你吧【增收】。
比部孫居士
【頌】（孫居士）因為楊岐會禪師來拜訪，正趕上他審理案件。孫居士說：我被王事所牽累，如何才能免於脫身？楊岐（Yangqi，禪宗大師）指著說：完全明白了么？孫居士說：希望禪師點破。楊岐說：這是比部（官職名）弘大的誓願深廣，爲了利益救濟眾生。孫居士說：不知道該如何做？楊岐用偈語開示說：應化顯現宰官之身，廣泛弘揚悲願之心。為人重新指點迷津之處，棒下鮮血淋淋。孫居士因此有所領悟。
五祖法演禪師
（法演禪師）拜謁圓照本禪師。古今的因緣都彙集了，唯獨不理解僧人問興化（Xinghua，唐代禪師）的問題：四面八方襲來時該如何應對？興化說：打中間那個。僧人作揖。興化說：我昨天去赴一個村裡的齋飯，中途遇到一陣狂風暴雨，幸好在古廟裡避過去了。請教圓照本禪師。圓照本禪師說：這是臨濟宗（Linji school of Chan Buddhism）的因緣，必須問...
【English Translation】 English version: They move in groups, their forms graceful and light, drifting and swaying. They head in all directions, north, south, east, and west, picking pear blossoms and plum blossoms, wearing one or two in their hair.
[Verse] (The Chan master) instructs the assembly, saying: Shakyamuni Buddha (釋迦老子) preached the Dharma for forty-nine years, without uttering a single word. Upagupta's (優波鞠多, Indian Buddhist monk) chamber was filled with tallies, yet he never converted a single person. Bodhidharma (達磨, founder of Zen Buddhism) does not reside at Shaoshi Mountain (少室), and the Sixth Patriarch (六祖, Huineng) does not dwell at Caoqi (曹溪). Who are the later learners? Who are the enlightened ones? Since it is so, if they have no wound themselves, do not injure them. He claps his knee and looks at the assembly, saying: It is a joy that the world is at peace.
○ (The Chan master) instructs the assembly, saying: True form is without shape; the shapes and appearances that manifest are myriad and strange. It is revealed from here: when happy, the face is radiant; when angry, the eyebrows are raised sharply. Neither ordinary nor saintly, either right or wrong. Humans cannot measure it, and heaven cannot fathom it. To directly construct it is not yet to be called a great person. If you call and it does not turn back, do not blame it.
[Verse] (The Chan master) instructs the assembly, saying: The three realms are only mind; all dharmas are only consciousness. Clouds rise beyond the threshold, and raindrops fall before the eaves. The stream water is as clear as blue, and the mountain flowers bloom like brocade. If you do not investigate the root source at this time, wait until Maitreya (彌勒, the future Buddha) comes to ask you in the future [increased collection].
Layman Sun, the Vice Minister
[Verse] Because Chan Master Yangqi Hui (楊岐會, Chan master) came to visit, he happened to be judging cases. Layman Sun said: I am burdened by affairs of state; how can I be freed from them? Yangqi (楊岐, Chan master) pointed and said: Do you understand completely? Layman Sun said: I hope the master can reveal it. Yangqi said: This is the Vice Minister's (比部, official title) great vow, vast and profound, to benefit and relieve all beings. Layman Sun said: I do not know how to do it. Yangqi instructed him with a verse, saying: Manifesting the body of a government official, widely propagating the heart of compassion. Re-pointing out the place for people, blood drips under the stick. Layman Sun had an awakening from this.
Chan Master Fayan of Wuzu (五祖法演禪師)
(Chan Master Fayan) visited Chan Master Yuanzhao Ben. The karmic connections of the past and present all gathered, but he did not understand the question the monk asked Xinghua (興化, Tang Dynasty Chan master): How should one respond when attacked from all directions? Xinghua said: Strike the one in the middle. The monk bowed. Xinghua said: Yesterday, I went to a village feast, and on the way, I encountered a sudden storm, but I was fortunate to take shelter in an old temple. He asked Chan Master Yuanzhao Ben for instruction. Chan Master Yuanzhao Ben said: This is the karmic connection of the Linji school (臨濟宗, Linji school of Chan Buddhism), you must ask...
他家兒孫始得。師遂謁浮山遠禪師。請益前話。遠云。我有個譬喻說似你。你一似個三家村裡賣柴漢子。把個匾擔向十字街頭立地問人。中書堂今日商量甚麼事。師默計云。若如此大故未在。
【頌】遠一日語師曰。吾老矣。恐虛度子光陰。可往依白雲。此老雖後生。吾未識面。但見其頌臨濟三頓棒話。有過人處。必能了子大事。師潸然。禮辭。至白雲。遂舉僧問南泉。摩尼珠話請問。云叱之。師領悟。獻投機偈曰。山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。云特印可。
【頌】令掌磨事。未幾云至。語師曰。有數禪客。自廬山來。皆有悟入處。教伊說亦說得有來由。舉因緣問伊亦明得。教伊下語亦下得。祇是未在。師於是大疑。私自計曰。既悟了。說亦說得。明亦明得。如何卻未在。遂參究累日。忽然省悟。從前寶惜。一時放下。走見白雲。云爲手舞足蹈。師亦一笑而已。師后曰。吾因茲出一身白汗。便明得下載清風。
○云一日示眾曰。古人道如鏡鑄像。像成後鏡在甚麼處。眾下語不契。舉以問師。師近前問訊曰。也不較多。云笑曰。須是道者始得。乃命分座。開示方來。
【頌】僧問。如何是臨濟下事。師曰。五逆聞雷。
【頌】問如何是佛。師曰
【現代漢語翻譯】 現代漢語譯本：他家的兒孫這才得以出頭。禪師於是去拜訪浮山遠禪師（Fúshān Yuǎn Chánshī），請教之前的話頭。遠禪師說：『我有個比喻說給你聽，你就像個三家村裡賣柴的漢子，把扁擔放在十字街頭，站著問人：中書堂今天商量什麼事？』禪師默默思量：『如果真是這樣，那大事還沒發生。』
【頌】遠禪師有一天對禪師說：『我老了，恐怕虛度你的光陰，你可以去依止白雲。這位老人家雖然年輕，我沒見過面，但見他頌揚臨濟（Línjì）三頓棒的話，有過人之處，必定能了結你的大事。』禪師潸然淚下，行禮告辭，到了白雲處，於是舉僧人問南泉（Nánquán）的摩尼珠（Mónízhū）的話請教。白雲呵斥他。禪師領悟，獻上投機偈說：『山前一片閑田地，叉手叮嚀問祖翁。幾度賣來還自買，為憐松竹引清風。』白雲特別認可。
【頌】白雲禪師令禪師掌管磨坊事務。沒過多久，白雲禪師來到磨坊，對禪師說：『有幾位禪客，從廬山（Lúshān）來，都有悟入之處，教他們說也能說出個所以然，舉因緣問他們也明白，教他們下語也能下，只是還沒到位。』禪師於是大為疑惑，私下思量：『既然悟了，說也能說，明白也明白，為什麼卻還沒到位？』於是參究多日，忽然省悟，從前寶惜的東西，一時放下，跑去見白雲禪師。白雲禪師為此手舞足蹈，禪師也只是一笑而已。禪師後來說道：『我因此出一身冷汗，便明白得下載清風。』
白雲禪師有一天向大眾開示說：『古人道，如鏡子鑄造佛像，佛像鑄成後鏡子在哪裡？』大眾回答不契合。白雲禪師舉此問禪師，禪師走上前問訊說：『也不較多。』白雲禪師笑著說：『須是道者才能說出這樣的話。』於是命令禪師分座，開示前來求法的人。
【頌】僧人問：『如何是臨濟（Línjì）門下的事？』禪師說：『五逆聞雷。』
【頌】問：『如何是佛？』禪師說：
【English Translation】 English version: Only then could his children and grandchildren begin to prosper. The Chan master then visited Chan Master Fu Shan Yuan (Fúshān Yuǎn Chánshī) to inquire about the previous topic. Chan Master Yuan said, 'I have a metaphor to tell you. You are like a firewood seller in a village of three families, placing your carrying pole at the crossroads and asking people: What is the central secretariat discussing today?' The Chan master silently pondered, 'If that's the case, then the major event hasn't happened yet.'
[Verse] One day, Chan Master Yuan said to the Chan master, 'I am old and fear wasting your time. You can go and rely on Bai Yun (Báiyún). Although this old man is young, I have not met him, but seeing his praise of Linji's (Línjì) three blows, he has extraordinary qualities and will surely resolve your great matter.' The Chan master shed tears, bowed farewell, and arrived at Bai Yun's place. He then raised the question of the monk asking Nanquan (Nánquán) about the Mani pearl (Mónízhū). Bai Yun scolded him. The Chan master understood and presented a verse of accord, saying, 'Before the mountain is a piece of idle land, with hands folded, I earnestly ask the ancestral elder. How many times have I sold it and bought it back myself, only to cherish the pines and bamboos that bring in the clear breeze.' Bai Yun especially approved.
[Verse] Chan Master Bai Yun ordered the Chan master to manage the mill. Not long after, Chan Master Bai Yun came to the mill and said to the Chan master, 'There are several Chan practitioners who have come from Mount Lu (Lúshān), all of whom have had some insight. If you ask them to speak, they can give a reason; if you ask them about causes and conditions, they understand; if you ask them to give a saying, they can give one, but it's just not quite there yet.' The Chan master was greatly puzzled and thought to himself, 'Since they have awakened, they can speak and understand, why is it not quite there yet?' So he investigated for many days and suddenly realized that he let go of what he had previously treasured. He ran to see Chan Master Bai Yun, who danced for joy, and the Chan master just smiled. The Chan master later said, 'Because of this, I broke out in a cold sweat and understood that I could download the clear breeze.'
One day, Chan Master Bai Yun addressed the assembly, saying, 'The ancients said, it is like casting a Buddha image with a mirror. After the image is cast, where is the mirror?' The assembly's answers did not match. Chan Master Bai Yun raised this question to the Chan master, who stepped forward, made obeisance, and said, 'It's not much different.' Chan Master Bai Yun smiled and said, 'Only a follower of the Way can say such a thing.' He then ordered the Chan master to share the seat and instruct those who came seeking the Dharma.
[Verse] A monk asked, 'What is the matter under Linji's (Línjì) school?' The Chan master said, 'The five rebellious acts hearing thunder.'
[Verse] Asked, 'What is Buddha?' The Chan master said:
。口是禍門。又曰。肥從口入。
【頌】問一代時教。是個切腳。未審切那個字。師曰。缽啰娘。
○問如何是先照後用。師曰。王言如絲。曰如何是先用后照。師曰。其出如綸。曰如何是照用同時。師曰。舉起軒轅鑒。蚩尤頓失威。曰如何是照用不同時。師曰金將火試。
○上堂。千峰列翠岸柳垂金。樵父謳歌。漁人鼓舞。笙簧聒地。鳥語昵喃。紅粉佳人。風流公子。一一。為汝諸人發上上機。開正法眼。若向這裡薦得。金色頭陀。無容身處。若也不會。吃粥吃飯。許你十穿八穴。
○上堂。汝等諸人。見老和尚鼓動唇吻。豎起拂子。便作勝解。及乎山禽聚集。牛動尾巴。卻將作等閑。殊不知檐聲不斷前旬雨。電影還連后夜雷。
【頌】謝監收上堂。人之性命事。第一須是○。欲得成此○。先須防于○。若是真○人○○。
【頌】師十有餘年。海上參尋。見數人尊宿。自爲了當。及到浮山會裡。直是開口不得。後到白雲門下。咬破一個鐵酸豏。直得百味具足。且道豏子一句。作么生道。乃曰。花發雞冠媚早秋。誰人能染紫絲頭。有時風動頻相倚。似向階前斗不休。
○上堂。山僧昨日入城。見一棚傀儡。不免近前看。或見端嚴奇特或見醜陋不堪。動靜行坐。青黃赤白一
【現代漢語翻譯】 現代漢語譯本：口是禍患之門。又說，肥胖是從口入。
【頌】問：『一代時教』，是個切腳（比喻不完整）。未審切的是哪個字？師父說：『缽啰娘（般若的音譯）』。
○問：如何是先照後用？師父說：『王言如絲。』曰：如何是先用后照？師父說：『其出如綸。』曰：如何是照用同時？師父說：『舉起軒轅鑒（傳說中的寶鏡），蚩尤（古代部落首領，被黃帝打敗）頓失威。』曰：如何是照用不同時？師父說：『金將火試。』
○上堂：千峰羅列，翠色慾滴，岸邊柳樹，金光閃耀。樵夫放聲歌唱，漁人敲鼓起舞，笙簧之聲喧鬧于地，鳥兒低聲細語，紅粉佳人，風流公子，一一為你們諸人啓發上上之機，開啟正法眼。若能在這裡領悟，金色頭陀（指佛陀），將無容身之處。若不能領會，吃粥吃飯，也允許你十穿八穴（形容通達）。
○上堂：你們這些人，見到老和尚鼓動嘴唇，豎起拂塵，便自以為是地理解了。等到山禽聚集，牛搖動尾巴，卻將它們看作等閑之事。殊不知屋檐滴水之聲，還在延續前幾天的雨勢，閃電的光影，還連線著後半夜的雷聲。
【頌】謝監收上堂：人之性命事，第一須是○。欲得成此○，先須防于○。若是真○人○○。
【頌】師父十餘年間，在海上參訪尋道，見到一些尊宿，自以為已經了悟。等到來到浮山會裡，簡直是無法開口。後來到了白雲門下，咬破了一個鐵酸豏（比喻難以理解的事物），這才真正體會到百味俱足。那麼，這『豏子』一句，該怎麼說呢？於是說：花發雞冠媚早秋，誰人能染紫絲頭。有時風動頻相倚，似向階前斗不休。
○上堂：山僧我昨天進城，見到一個傀儡戲班。不免走近前去觀看。有的傀儡端莊奇特，有的醜陋不堪。它們的動作、行走、坐臥，以及青黃赤白各種顏色，都一
【English Translation】 English version: The mouth is the gate of misfortune. It is also said, 'Fat comes in through the mouth.'
[Verse] Question: 'The teaching of a generation' is like a cut foot (metaphor for incompleteness). I don't know which word is cut? The master said: 'Bo-ra-niang (transliteration of Prajna).'
○Question: What is 'first illumination then application'? The master said: 'The king's words are like silk.' Said: What is 'first application then illumination'? The master said: 'Its output is like a rope.' Said: What is 'illumination and application at the same time'? The master said: 'Raise the Xuanyuan Mirror (legendary treasure mirror), and Chi You (ancient tribal leader, defeated by the Yellow Emperor) immediately loses his power.' Said: What is 'illumination and application at different times'? The master said: 'Gold is tested with fire.'
○Ascending the hall: Thousands of peaks are arrayed, emerald green and dripping, and the willows on the shore are golden. Woodcutters sing loudly, fishermen drum and dance, the sound of sheng and huang (Chinese wind instruments) is noisy on the ground, birds whisper, beautiful ladies in red powder, romantic young masters, each and every one of them inspires the highest opportunity for you all, and opens the eye of the true Dharma. If you can understand it here, the golden ascetic (referring to the Buddha) will have no place to stand. If you can't understand it, eating porridge and rice is allowed, and you are allowed to have ten penetrations and eight holes (describing thorough understanding).
○Ascending the hall: You people, when you see the old monk moving his lips and raising his whisk, you presumptuously think you understand. When mountain birds gather and cows wag their tails, you treat them as trivial matters. Little do you know that the sound of dripping eaves still continues the rain of the previous days, and the shadows of lightning still connect to the thunder of the latter night.
[Verse] Thanking the supervisor for ascending the hall: The matter of human life is, first of all, ○. If you want to achieve this ○, you must first guard against ○. If you are a true ○ person ○○.
[Verse] For more than ten years, the master traveled the sea in search of the Way, and saw some venerable monks who thought they had already understood. When he arrived at the Fushan assembly, he simply couldn't open his mouth. Later, when he came to Baiyun's door, he bit through an iron sour 豏 (metaphor for something difficult to understand), and then he truly realized the fullness of all flavors. So, how should this '豏' sentence be said? So he said: Flowers bloom with cockscomb charm in early autumn, who can dye the purple silk head. Sometimes the wind moves and they lean on each other frequently, as if they are fighting endlessly in front of the steps.
○Ascending the hall: I, the mountain monk, entered the city yesterday and saw a puppet show troupe. I couldn't help but go closer to watch. Some puppets are dignified and peculiar, some are ugly and unbearable. Their movements, walking, sitting, and lying down, as well as the various colors of blue, yellow, red, and white, are all
一見了。子細看時。元來青布幔里有人。山僧忍俊不禁。乃問長史高姓。他道老和尚看便了。問甚麼姓。大眾。山僧被他一問。直得無言可對。無理可伸。還有為山僧。道得么。昨日那裡落節。今日這裡拔本。
○上堂。說佛說法。拈槌豎拂。白雲萬里德山入門便棒。臨濟入門便喝白雲萬里。然後恁么也不得。不恁么也不得。恁么不恁么總不得。也則白雲萬里。忽有個漢出來道。長老你恁么道。也則白雲萬里。這個說話。喚作矮子看戲。隨人上下。三十年後。一場好笑且道笑。個甚麼笑白雲萬里。
○示眾云。祖師道。吾本來茲土。傳法救迷情。一花開五葉結果自然成。達磨大師信腳來。信口道。後代兒孫多成計較。要會開花結果處么。鄭州梨。青州棗。萬物無過出處好。
○三佛侍師於一亭上夜話。及歸。燈已滅。師于暗中曰。各人下一轉語。佛鑒曰。綵鳳舞丹霄。佛眼曰。鐵蛇橫古路。佛果曰。看腳下。師曰。滅吾宗者。乃克勤爾。
【頌】師曰。譬如水牯牛過牕欞。頭角四蹄都過了。因甚麼尾巴過不得(高峰妙頌等閑放出這牛兒。頭角分明舉似誰。若向尾巴尖上會。新羅鷂子過多時)【增收】。
云蓋智本禪師
僧問。人人盡有一面古鏡。如何是學人古鏡。師曰。打破來
【現代漢語翻譯】 現代漢語譯本 一見之下，仔細觀看，原來青布幔里有人。山僧忍不住笑了出來，於是問長史的尊姓大名。他卻說老和尚自己看就是了，問什麼姓？各位，山僧被他這一問，直弄得無言以對，無理可辯。還有誰能替山僧說句話嗎？昨日在那裡丟了關節，今日在這裡拔出根本。
上堂說法，又是舉槌，又是豎拂。白雲萬里，德山入門便打，臨濟入門便喝，白雲萬里。然後這樣也不行，那樣也不行，這樣那樣都不行，也還是白雲萬里。忽然有個人出來說：『長老你這樣說，也還是白雲萬里。』這種說話，叫做矮子看戲，隨人上下。三十年後，一場好笑。且說笑的是什麼？笑的是白雲萬里。
開示大眾說：祖師說：『我本來到這片土地，傳法是爲了拯救迷惑的情識，一花開了五葉，結果自然成就。』達摩大師信步而來，隨口說道：『後代的兒孫多成了計較。』想要知道開花結果的地方嗎？鄭州的梨，青州的棗，萬物都比不過出產的地方好。
三佛（佛鑒（Fogian），佛眼（Foyan），佛果（Foguo））陪侍老師在一座亭子上夜談。等到回去的時候，燈已經滅了。老師在黑暗中說：『每個人下一句轉語。』佛鑒（Fogian）說：『綵鳳舞丹霄。』佛眼（Foyan）說：『鐵蛇橫古路。』佛果（Foguo）說：『看腳下。』老師說：『滅我宗門的，就是克勤（Keqin）你啊。』
【頌】老師說：譬如水牯牛過窗欞，頭角四蹄都過去了，為什麼尾巴過不去？（高峰妙（Gaofeng Miao）頌等閑放出這牛兒，頭角分明舉似誰。若向尾巴尖上會，新羅鷂子過多時）【增收】。
云蓋智本禪師（Yungai Zhiben Chanshi）
有僧人問：『人人都有一面古鏡，如何是學人的古鏡？』老師說：『打破來。』
【English Translation】 English version At first glance, looking closely, there was someone inside the blue cloth curtain. The mountain monk couldn't help but laugh and asked the chief secretary's honorable name. He replied that the old monk should just look for himself, why ask the name? Everyone, the mountain monk was rendered speechless and unable to argue by his question. Is there anyone who can speak for the mountain monk? Yesterday, the joint was lost there; today, the root is pulled out here.
Ascending the hall to preach the Dharma, raising the mallet and the whisk. Boundless white clouds, Deshan (Deshan) would strike upon entering, Linji (Linji) would shout upon entering, boundless white clouds. Then, doing it this way is not right, doing it that way is not right, doing it either way is not right; it is still boundless white clouds. Suddenly, someone comes out and says, 'Elder, you say it this way, and it's still boundless white clouds.' This kind of talk is like a short person watching a play, following others up and down. Thirty years later, a good laugh. And what is the laugh about? The laugh is about boundless white clouds.
Instructing the assembly, the Patriarch said, 'I originally came to this land to transmit the Dharma and save deluded sentiments. One flower blooms with five petals, and the fruit naturally ripens.' Damo (Bodhidharma) Master came on faith and said offhandedly, 'Later generations of descendants are mostly calculating.' Do you want to know the place where flowers bloom and fruit ripens? The pears of Zhengzhou, the dates of Qingzhou, nothing surpasses the goodness of its origin.
The Three Buddhas (Fogian, Foyan, Foguo) attended the teacher in a pavilion for a night conversation. When they returned, the lamp was already out. The teacher said in the dark, 'Each of you give a turning phrase.' Fogian said, 'A colorful phoenix dances in the crimson sky.' Foyan said, 'An iron snake lies across the ancient road.' Foguo said, 'Watch your step.' The teacher said, 'The one who will destroy my sect is you, Keqin.'
[Verse] The teacher said: It is like a water buffalo passing through a window frame; its head, horns, and four hooves have all passed through. Why can't its tail pass through? (Gaofeng Miao casually releases this buffalo; its head and horns are clearly shown to whom? If you understand at the tip of the tail, the Silla falcon has passed long ago) [Additional Collection].
Zen Master Yungai Zhiben
A monk asked, 'Everyone has an ancient mirror; what is the student's ancient mirror?' The teacher said, 'Break it.'
向你道。曰打破了也。師曰。胡地冬生筍。
○上堂。去者鼻孔遼天。來者腳踏實地且道祖師意向甚麼處著。良久曰。長恨春歸無覓處。不知流入此中來。
○上堂。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。以楔出楔。有甚休歇。欲得休。歇以楔出楔。喝一喝。
○上堂。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。祖翁卓卓犖犖。兒孫齷齷齪齪。有處藏頭沒處露角。借問衲僧。如何摸索。
○上堂。橫按拄杖曰。牙如刀劍面如鐵。眼放電光光不歇。手把蒺藜一萬斤。等閑敲落天邊月。卓一下。
保福殊禪師
僧問。如何是禪。師曰。秋風臨古渡。落日不堪聞。曰不問這個禪。師曰。你問那個禪。曰祖師禪。師曰。南華塔外松陰里。飲露吟風又更多。
提刑郭祥正
字功甫。因謁白雲。云上堂曰。夜來枕上作得個山頌。謝功甫大儒。廬山二十年之舊。今日遠訪白雲之勤。當須舉與大眾。請已後分明舉似諸方。此頌豈唯謝功甫大儒。直要與天下有鼻孔衲僧。脫卻著肉汗衫。莫言不道。乃曰。上大人。丘乙己。化三千。七十士。爾小生。八九子。佳作仁。可知禮也。公切
【現代漢語翻譯】 現代漢語譯本： （僧人）問（禪師）：『如何是道？』（禪師）說：『打破了也。』禪師說：『胡地冬天生竹筍。』
（禪師）上堂說法：『離去的鼻孔朝天，到來的腳踏實地，且說祖師（Bodhidharma）的意向落在什麼地方？』良久，（禪師）說：『長久地遺憾春天離去無處尋覓，不知不覺流入到這裡來了。』
（禪師）上堂說法：『高臺的要領，開口便是。如果便是，有什麼要領？月亮寒冷，風高，水清澈，山青翠。』
（禪師）上堂說法：『用楔子打出楔子，有什麼休止？想要休止，就用楔子打出楔子。』喝一聲。
（禪師）上堂說法：『滿口說不出，句句卻甚分明。滿眼看不見，山山重疊著亂青。鼓聲尚且不會，何況是鐘鳴？』喝一聲。
（禪師）上堂說法：『祖翁（指禪宗祖師）卓立不凡，子孫卻平庸瑣碎。有地方藏頭，沒地方露角。請問各位衲僧，如何摸索？』
（禪師）上堂說法：橫著拄杖說：『牙齒如刀劍，面孔如鐵。眼睛放出電光，光芒不歇。手裡拿著蒺藜一萬斤，輕易敲落天邊的月亮。』卓一下。
保福殊禪師
僧人問：『如何是禪？』禪師說：『秋風吹拂古老的渡口，落日的光景令人難以忍受。』（僧人）說：『不問這個禪。』禪師說：『你問哪個禪？』（僧人）說：『祖師禪。』禪師說：『南華寺（Nanhua Temple）塔外的松樹陰影里，飲著露水，吟著風，更加自在。』
提刑郭祥正
字功甫，因為拜訪白雲禪師。白雲禪師上堂說法：『昨晚在枕頭上作了一首山頌，感謝功甫大儒，在廬山（Mount Lu）有二十年的交情，今天遠道來訪白雲禪師的勤勞。應當舉出來給大家聽。請以後分明地告訴各方。這首頌歌豈止是感謝功甫大儒，簡直是要與天下有鼻孔的衲僧，脫掉貼身的汗衫。』不要說我沒說。於是說：『上大人，丘乙己，化三千，七十士，爾小生，八九子，佳作仁，可知禮也。』郭祥正非常懇切。
【English Translation】 English version: (A monk) asked (the Zen master): 'What is the Dao?' (The Zen master) said: 'It has been broken.' The Zen master said: 'Bamboo shoots grow in the winter in the barbarian lands.'
(The Zen master) ascended the hall to preach: 'Those who leave have their nostrils facing the sky, those who come have their feet on the ground. Tell me, where does the intention of the Patriarch (Bodhidharma) lie?' After a long silence, (the Zen master) said: 'Long have I regretted that spring has departed and cannot be found, unknowingly it has flowed into this place.'
(The Zen master) ascended the hall to preach: 'The key to the high platform is in the opening of the mouth. If it is, what is the key? The moon is cold, the wind is high, the water is clear, and the mountains are green.'
(The Zen master) ascended the hall to preach: 'Using a wedge to drive out a wedge, is there any rest? If you want to rest, use a wedge to drive out a wedge.' Shout once.
(The Zen master) ascended the hall to preach: 'Unable to speak with a full mouth, yet every sentence is very clear. Unable to see with full eyes, yet mountains upon mountains are piled up in chaotic green. Even the sound of the drum is not understood, how much less the ringing of the bell?' Shout once.
(The Zen master) ascended the hall to preach: 'The ancestral master (referring to the Zen patriarchs) is outstanding and extraordinary, but the descendants are petty and vulgar. There is a place to hide the head, but no place to show the horns. May I ask the monks, how do you explore?'
(The Zen master) ascended the hall to preach: Holding the staff horizontally, he said: 'Teeth like swords, face like iron. Eyes emit electric light, the light does not stop. Holding ten thousand catties of caltrops in hand, casually knocking down the moon in the sky.' Strike once.
Zen Master Baofu Shu
A monk 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 shade of the pines outside the Nanhua Temple (Nanhua Temple) pagoda, drinking dew and chanting the wind, even more free.'
Prefectural Judge Guo Xiangzheng
Whose style name was Gongfu, because he visited Zen Master Baiyun. Zen Master Baiyun ascended the hall to preach: 'Last night I composed a mountain ode on my pillow, thanking the great scholar Gongfu, who has had a twenty-year friendship in Mount Lu (Mount Lu), and today has come from afar to visit Zen Master Baiyun diligently. It should be brought up for everyone to hear. Please clearly tell all directions later. This ode is not only to thank the great scholar Gongfu, but also to all the monks with nostrils in the world, to take off their sweat-soaked shirts.' Don't say I didn't say it. Then he said: 'Shang da ren, qiu yi ji, hua san qian, qi shi shi, er xiao sheng, ba jiu zi, jia zuo ren, ke zhi li ye.' Guo Xiangzheng was very earnest.
疑。后聞小兒誦之。忽有省。以書報云。云以偈答曰。藏身不用縮頭。斂跡何須收腳。金烏半夜遼天。玉兔趕他不著。
壽聖知淵禪師
僧問。祖意西來即不問。如何是一色。師曰。目前無阇黎。此間無老僧。曰既不如是。如何曉會。師曰。領取鉤頭意。莫認定盤星。乃曰。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。亦須罔措。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。良久曰。布針開兩眼。君向那頭看。
上方日益禪師
僧問。如何是未出世邊事。師曰。井底蝦䗫吞卻月。曰如何是出世邊事。師曰。鷺鷥踏折枯蘆枝。曰去此二途。如何是和尚為人處。師曰。十成好個金剛鉆。攤向街頭賣與誰。
昭覺克勤圓悟佛果禪師
出蜀首謁玉泉皓。次依金鸞信。大溈喆。黃龍心。東林度。僉指為法器。而晦堂稱他日臨濟一派。屬子矣。最後見五祖。盡其機用。祖皆不諾。乃謂祖。強移換人。出不遜語。忿然而去。祖曰。待你著一頓熱病打時。方思量我在。師到金山。染傷寒困極。以平日見處試之。無得力者。追繹五祖之言。乃自誓曰。我病稍間。即歸五祖。病痊尋歸。祖一見而喜。
【現代漢語翻譯】 現代漢語譯本： （僧人）心存疑惑。後來聽到小孩誦讀（經文），忽然有所領悟，於是寫信稟告（五祖）。五祖以偈語回覆說：藏身不必非要縮頭，隱匿行跡何須收回雙腳？即使是太陽在半夜照耀遼闊的天空，月亮也追趕不上它。
壽聖知淵禪師
僧人問：『祖師西來（指達摩祖師從印度來到中國）的意義暫且不問，如何理解『一色』（萬物本源）？』禪師回答：『眼前沒有阇黎（梵語，意為弟子），這裡沒有老僧。』僧人說：『既然不是這樣，如何才能理解領會？』禪師說：『領會話語中的含義，不要執著于表面的意思。』於是說：『凡是有問有答，就像擊石迸出火花，流出無盡的法財（佛法），三草二木（比喻不同根器的人）普遍沾染其恩澤。』放開時，云從山谷升起，霧氣籠罩長空；把握住時，連碧眼的胡僧（指達摩祖師）也會感到茫然不知所措。壽聖禪師如此說法，仍然是教化的方便之門，還未觸及衲僧（指雲遊僧人）的根本。請問各位，什麼是衲僧的根本？』（禪師）良久后說：『在布上穿針開兩眼，你向哪邊看？』
上方日益禪師
僧人問：『什麼是未出世（指未開悟）的境界？』禪師說：『井底的蝦蟆吞掉了月亮。』（僧人）問：『什麼是出世（指開悟）的境界？』禪師說：『鷺鷥踩斷了枯萎的蘆葦枝。』（僧人）問：『去除這兩種境界，如何是和尚（指禪師）為人處世的方式？』禪師說：『十分完美的好金剛鉆，擺在街頭賣給誰？』
昭覺克勤圓悟佛果禪師
（克勤禪師）離開四川后，首先拜訪玉泉皓禪師，之後依止金鸞信禪師、大溈喆禪師、黃龍心禪師、東林度禪師，大家都認為他是佛法之器。晦堂禪師稱讚說，將來臨濟宗的傳承，就屬於他了。最後拜見五祖（法演禪師），用盡了他的機鋒和才智，五祖都不認可。於是（克勤禪師）對五祖說：『勉強改變人。』說出不遜的話，憤怒地離開了。五祖說：『等你得一場熱病的時候，就會想起我了。』（克勤禪師）到了金山，感染了傷寒，病得很重，用平日所學的見解來驗證，沒有能夠從中得到力量的。回想起五祖的話，於是自己發誓說：『我病稍微好一點，就回去找五祖。』病好后，就去拜見五祖，五祖一見就很高興。
【English Translation】 English version: The (monk) was doubtful. Later, he heard a child reciting (scripture) and suddenly had an epiphany, so he wrote a letter to report to (Fifth Patriarch). The Fifth Patriarch replied with a verse: 'Hiding the body does not require shrinking the head, concealing traces does not require retracting the feet. Even if the golden crow (sun) shines in the vast sky at midnight, the jade rabbit (moon) cannot catch up with it.'
Zen Master Zhiyuan of Shousheng
A monk asked: 'The meaning of the Patriarch's coming from the West (referring to Bodhidharma's arrival in China from India) is not asked for now. How to understand 'one color' (the origin of all things)?' The Zen master replied: 'There is no Ajari (Sanskrit, meaning disciple) before my eyes, and there is no old monk here.' The monk said: 'Since it is not like this, how can one understand and comprehend?' The Zen master said: 'Grasp the meaning behind the words, do not cling to the superficial meaning.' Then he said: 'Whenever there are questions and answers, it is like striking a stone and sparking fire, flowing out endless Dharma wealth (Buddha's teachings), and the three grasses and two trees (a metaphor for people of different capacities) are universally moistened by its grace.' When released, clouds rise from the valley, and mist covers the long sky; when grasped, even the blue-eyed Hu monk (referring to Bodhidharma) will feel bewildered and at a loss. Zen Master Shousheng's saying like this is still a convenient gate of teaching, and has not yet touched the fundamental of Na Seng (referring to wandering monks). May I ask everyone, what is the fundamental of Na Seng?' After a long silence, (the Zen master) said: 'Opening two eyes by threading a needle on cloth, which way do you look?'
Zen Master Riyi of Shangfang
A monk asked: 'What is the state of being before emerging into the world (referring to being unenlightened)?' The Zen master said: 'The toad in the well swallows the moon.' (The monk) asked: 'What is the state of emerging into the world (referring to being enlightened)?' The Zen master said: 'The egret breaks the withered reed branch.' (The monk) asked: 'Removing these two states, what is the way the Heshang (referring to the Zen master) treats people?' The Zen master said: 'A perfect diamond, who would you sell it to on the street?'
Zen Master Keqin Yuanwu Foguo of Zhaojue
(Zen Master Keqin) left Sichuan and first visited Zen Master Yuquan Hao, then relied on Zen Master Jinluan Xin, Zen Master Dawei Zhe, Zen Master Huanglong Xin, and Zen Master Donglin Du. Everyone thought he was a vessel of the Dharma. Zen Master Huitang praised him, saying that in the future, the lineage of the Linji (Rinzai) school would belong to him. Finally, he visited the Fifth Patriarch (Fayan Zen Master) and exhausted his wit and talent, but the Fifth Patriarch did not approve. So (Zen Master Keqin) said to the Fifth Patriarch: 'Forcibly changing people.' He spoke disrespectful words and left in anger. The Fifth Patriarch said: 'When you get a fever, you will think of me.' (Zen Master Keqin) arrived at Jinshan and contracted typhoid fever, becoming very ill. He tried to verify it with the views he had learned in the past, but he could not get strength from it. Recalling the words of the Fifth Patriarch, he vowed to himself: 'When I get a little better, I will go back to the Fifth Patriarch.' After he recovered, he went to visit the Fifth Patriarch, who was very happy to see him.
令即參堂。便入侍者寮。方半月。會部使者解印還蜀。詣祖問道。祖曰。提刑少年曾讀小艷詩否。有兩句頗相近。頻呼小玉元無事。祇要檀郎認得聲。提刑應諾諾。祖曰。且子細。師適歸侍立次。問曰。聞和尚舉小艷詩。提刑會否。祖曰。他祇認得聲。師曰。祇要檀郎認得聲。他既認得聲。為甚麼卻不是。祖曰。如何是祖師西來意。庭前柏樹子聻。師忽有省。遽出見雞飛上欄干。鼓翅而鳴。復自謂曰。此豈不是聲。遂袖香入室。通所得。呈偈曰。金鴨香銷錦繡幃。笙歌叢里醉扶歸。少年一段風流事。祇許佳人獨自知。祖曰。佛祖大事。非小根劣器所能造詣。吾助汝喜。祖遍謂山中耆舊曰。我侍者參得禪也。由此所至。推為上首。
○出峽南遊。時張無盡寓荊南。以道學自居。少見推許。師艤舟謁之。劇談華嚴旨要。曰華嚴現量境界。理事全真。初無假法。所以即一而萬。了萬為一。一復一。萬復萬。浩然莫窮。心佛眾生。三無差別。卷舒自在。無礙圓融。此雖極則。終是無風匝匝之波。公於是不覺促榻。師遂問曰。到此與祖師西來意。為同爲別。公曰。同矣。師曰。且得沒交涉。公色為之慍。師曰。不見雲門道。山河大地。無絲毫過患。猶是轉句。直得不見一色。始是半提。更須知有向上全提時節。彼德山臨濟
。豈非全提乎。公乃首肯。翌日復舉。事法界。理法界。至理事無礙法界。師又問。此可說禪乎。公曰。正好說禪也。師笑曰。不然。正是法界量里在。蓋法界量未滅。若到事事無礙法界。法界量滅。始好說禪。如何是佛乾屎橛。如何是佛麻三斤。是故真凈偈曰。事事無礙。如意自在。手把豬頭。口誦凈戒。趁出淫坊。未還酒債。十字街頭解開布袋。公曰。美哉之論。豈易得聞乎。於是以師禮。留居碧巖復領昭覺。僧問。雲門道。須彌山意旨如何。師曰。推不向前。約不退後。曰未審還有過也無。師曰。坐卻舌頭。
【頌】師凡垂問。學者擬議。則一拳【增收】。
太平慧勤佛鑒禪師
丱歲師廣教圓深試所習得度。每以唯此一事實余。二則非真。味之有省。乃遍參名宿。往來五祖之門。有年恚祖不為印據。與圓悟相繼而去。及悟歸五祖方丈徹證。而師忽至。意欲他邁悟勉令掛搭。且曰。某與兄相別。始月餘。比舊相見時如何。師曰。我所疑者此也。遂參堂。一日聞祖。舉僧問趙州。如何是和尚家風。州曰。老僧耳聾。高聲問將來。僧再問。州曰。你問我家風我卻識你家風了也。師即大豁所疑曰。乞和尚指示極則。祖曰。森羅及萬象一法之所印。師展拜。祖令主翰墨。后同圓悟語話。次舉東寺。問仰
【現代漢語翻譯】 現代漢語譯本： 這難道不是全部的提持嗎？』 公表示贊同。第二天又舉例，從『事法界』（現象界），『理法界』（本體界），到『理事無礙法界』（現象與本體相互融合，沒有阻礙的境界）。老師又問：『這可以用來談禪嗎？』 公說：『正好用來談禪。』 老師笑著說：『不是這樣的。這正是還在法界的範圍里。因為法界的範圍還沒有消失。如果到了『事事無礙法界』（一切事物之間都沒有阻礙的境界），法界的範圍消失了，才好談禪。什麼是佛乾屎橛（佛的干糞便）？什麼是佛麻三斤（佛是三斤麻）？』 所以真凈禪師的偈語說：『事事無礙，如意自在，手把豬頭，口誦凈戒，趕出淫坊，未還酒債，十字街頭解開布袋。』 公說：『這番議論真精彩啊！哪裡容易聽得到呢？』 於是以師禮相待。留在碧巖，又領管昭覺寺。 有僧人問：『雲門禪師說，須彌山（佛教宇宙觀中的中心山）的意旨是什麼？』 老師說：『推不動它向前，約束不住它向後。』 僧人說：『不知道還有過失嗎？』 老師說：『坐斷了你的舌頭。』
【頌】老師凡是垂問，學人如果擬議，就一拳打過去【增收】。
太平慧勤佛鑒禪師
禪師年少時在廣教圓深寺通過考試而得以出家。常常認為『只有這件事是真實的，其餘的都不是真理』，體會到其中的道理。於是遍參名宿，往來於五祖法演禪師門下多年，怨恨五祖不為他印證。與圓悟禪師相繼離去。等到圓悟禪師回到五祖方丈室徹底證悟，而禪師忽然來到。想要離開，圓悟禪師勉強他留下掛單，並且說：『我和兄長分別，才一個多月。比起以前相見時如何？』 禪師說：『我所疑惑的就是這個。』 於是參加參禪。一天，聽到五祖禪師舉例說，有僧人問趙州禪師：『如何是和尚家風？』 趙州禪師說：『老僧耳聾，高聲問將來。』 僧人再次問。趙州禪師說：『你問我家風，我卻識你家風了也。』 禪師立即大徹大悟，說：『乞求和尚指示極則。』 五祖禪師說：『森羅及萬象，一法之所印。』 禪師展拜。五祖禪師令他主管文書。後來同圓悟禪師談話，接著舉東寺禪師問仰山禪師的公案。
【English Translation】 English version: 'Isn't this the complete upholding?' The official nodded in agreement. The next day, he brought up the examples again, from '事法界' (Shi Fajie, the realm of phenomena), '理法界' (Li Fajie, the realm of principle), to '理事無礙法界' (Li Shi Wu Ai Fajie, the realm where phenomena and principle interpenetrate without obstruction). The master then asked, 'Can this be used to discuss Chan?' The official said, 'It is perfect for discussing Chan.' The master laughed and said, 'Not so. This is precisely still within the scope of the Dharma realm. Because the scope of the Dharma realm has not disappeared. If one reaches the '事事無礙法界' (Shi Shi Wu Ai Fajie, the realm where all phenomena interpenetrate without obstruction), the scope of the Dharma realm disappears, then it is good to discuss Chan. What is Buddha's dried shit stick? What is Buddha's three pounds of flax?' Therefore, Zen Master Zhenjing's verse says: 'Unobstructed in all matters, at ease and free, hand holding a pig's head, mouth reciting pure precepts, chasing out of the brothel, debts for wine unpaid, opening the cloth bag at the crossroads.' The official said, 'What a beautiful discourse! Where is it easy to hear such things?' Thereupon, he treated the master with the respect due to a teacher. He stayed at Biyan and also took charge of Zhaojue Temple. A monk asked, 'Yunmen (Yunmen Wenyan, 864-949) said, what is the meaning of Mount Sumeru (the central mountain in Buddhist cosmology)?' The master said, 'It cannot be pushed forward, it cannot be restrained from retreating.' The monk said, 'I don't know if there is still fault?' The master said, 'You have cut off your tongue.'
[Verse] Whenever the master asks a question, if the students speculate, they receive a punch [additional collection].
Taiping Huaiqin, the Buddha Eye Zen Master
The Zen Master passed the examination at Guangjiao Yuanshen Temple at a young age and was ordained. He often thought, 'Only this one thing is real, the rest are not the truth,' and realized the principle within. Therefore, he widely visited famous masters and frequented the gate of Zen Master Wuzu Fayan (1024-1104) for many years, resenting that Wuzu did not give him confirmation. He and Zen Master Yuanwu (1063-1135) left one after another. When Zen Master Yuanwu returned to Wuzu's abbot's room and thoroughly realized enlightenment, the Zen Master suddenly arrived. Wanting to leave, Zen Master Yuanwu reluctantly asked him to stay and hang his robe, and said, 'It has only been a little over a month since I parted with my brother. How is it compared to when we met before?' The Zen Master said, 'What I doubt is this.' Thereupon, he participated in Chan practice. One day, he heard Zen Master Wuzu cite the example of a monk asking Zen Master Zhaozhou (778-897): 'What is the family style of the abbot?' Zen Master Zhaozhou said, 'The old monk is deaf, ask loudly.' The monk asked again. Zen Master Zhaozhou said, 'You ask about my family style, but I recognize your family style.' The Zen Master immediately had a great enlightenment and said, 'I beg the abbot to point out the ultimate.' Zen Master Wuzu said, 'The myriad phenomena and all things are sealed by one Dharma.' The Zen Master prostrated. Zen Master Wuzu ordered him to be in charge of documents. Later, he talked with Zen Master Yuanwu, and then cited the case of Zen Master Dongsi asking Zen Master Yangshan.
山鎮海明珠。因緣至無理。可伸處圓悟徴。曰既云收得逮索此珠。又道無言可對。無理可伸。師不能加答明日謂。悟曰。東寺祇索一顆珠。仰山當下傾出一栲栳悟深肯之乃告之曰。老兄更宜親近。老和尚去。師一日造方丈未及語。被祖詬罵懡㦬而退歸寮閉門打睡恨祖不已悟已密知即往扣門。師曰。誰悟曰。我師即開門。悟問你見老和尚如何。師曰。我本不去被你賺。累我遭這老漢。詬罵悟呵呵大笑。曰你記得前日下底語么。師曰。是甚麼語。悟曰。你又道東寺祇索一顆。仰山傾出一栲栳。師當下釋然。悟遂領師同上方丈。祖才見遽。曰勤兄且喜大事了畢。
○僧問。如何是。祖師西來意。師曰。吃醋知酸吃鹽知咸。曰弓折箭盡時如何。師曰。一場懡㦬。
○上堂。至道無難。唯嫌揀擇桃華紅。李花白。誰道融融祇一色。燕子語。黃鶯鳴。誰道關關祇一聲不透。祖師關棙子空認山河作眼睛。
○上堂。橫拄杖曰。先照後用。豎起曰先用后照倒轉曰。照用同時。卓一下曰。照用不同時。汝等諸人。被拄杖一口吞盡了也。自是你不覺。若向這裡道得轉身句。免見一場氣悶。其或未然。老僧今日失利。
○師室中以木骰子六隻。面面皆書么字。僧才入。師擲曰會么。僧擬不擬。師即打出。
【
【現代漢語翻譯】 現代漢語譯本： 山鎮海（地名）的明珠，因緣的道理是無法用常理來解釋的。可以伸張的地方，圓悟（禪師名號）前來請教。圓悟說：『既然說已經收回並找到了這顆明珠，又說無話可說，無理可講。』 仰山（禪師名號）不能回答。第二天，仰山對圓悟說：『東寺（寺廟名）只索要一顆明珠，仰山我當下傾倒出一栲栳（竹器，量詞）。』 圓悟深深地認可了這種說法，於是告訴仰山說：『老兄更應該親近老和尚去。』 仰山有一天去方丈室，還沒來得及說話，就被溈山（禪師名號）呵斥謾罵，茫然不知所措地退了回來，回到寮房關上門睡覺，心中對溈山很不滿。圓悟已經暗中知曉此事，就去敲門。仰山問：『是誰？』 圓悟說：『是我。』 仰山就開了門。圓悟問：『你覺得老和尚怎麼樣？』 仰山說：『我本來不想去，被你騙了，害我遭到這老傢伙的呵斥謾罵。』 圓悟呵呵大笑，說：『你記得前幾天說的那些話嗎？』 仰山問：『是什麼話？』 圓悟說：『你又說東寺只索要一顆明珠，仰山傾倒出一栲栳。』 仰山當下就釋然了。圓悟於是帶領仰山一同去上方丈室。溈山才一見到仰山，就說：『勤兄（仰山俗家姓氏）可喜可賀，大事已經了結完畢。』
僧人問：『如何是祖師西來意（禪宗用語，指達摩祖師從印度來到中國的目的）？』 仰山回答說：『吃醋知道是酸的，吃鹽知道是鹹的。』 僧人問：『弓折箭盡的時候怎麼樣？』 仰山回答說：『一場茫然不知所措。』
仰山禪師上堂說法，說：『至道（最高的道理）並不難，只是討厭人們的分別選擇。桃花是紅的，李花是白的。誰說融融洽洽只有一種顏色？燕子在說話，黃鶯在鳴叫，誰說關關雎鳩只有一種聲音？』 如果不能透過祖師的關卡，就會空把山河當作眼睛。
仰山禪師上堂說法，橫著拄杖說：『先照後用。』 豎起拄杖說：『先用后照。』 倒轉拄杖說：『照用同時。』 用拄杖敲一下，說：『照用不同時。』 你們這些人，已經被拄杖一口吞盡了。只是你們自己不覺得。如果能在這裡說出轉身之句，就可以免去一場氣悶。如果不能，老僧今天就失敗了。
仰山禪師在室內拿出六個木骰子，每個骰子的面上都寫著『么』字。僧人剛進來，仰山就擲骰子，說：『會么？』 僧人剛要回答，仰山就打出去。
【English Translation】 English version: The bright pearl of Shanzhenhai (place name). The reason for causality is beyond logic. Where it can be extended, Yuanwu (Zen master's title) came to inquire. Yuanwu said, 'Since it is said that this pearl has been recovered and found, it is also said that there is nothing to say and no reason to extend.' Yangshan (Zen master's title) could not answer. The next day, Yangshan said to Yuanwu, 'Dongsi (temple name) only asked for one pearl, and I, Yangshan, immediately poured out a kaolao (bamboo utensil, measure word).' Yuanwu deeply agreed with this statement, and then told Yangshan, 'Brother, you should get closer to the old monk.' One day, Yangshan went to the abbot's room, but before he could speak, he was scolded and cursed by Weishan (Zen master's title), and he retreated in confusion. He returned to his room, closed the door, and slept, feeling very dissatisfied with Weishan. Yuanwu had secretly learned of this, so he went to knock on the door. Yangshan asked, 'Who is it?' Yuanwu said, 'It's me.' Yangshan opened the door. Yuanwu asked, 'What do you think of the old monk?' Yangshan said, 'I didn't want to go in the first place, but you tricked me, causing me to be scolded and cursed by this old fellow.' Yuanwu laughed heartily and said, 'Do you remember what you said the other day?' Yangshan asked, 'What did I say?' Yuanwu said, 'You also said that Dongsi only asked for one pearl, and Yangshan poured out a kaolao.' Yangshan immediately felt relieved. Yuanwu then led Yangshan to the abbot's room together. As soon as Weishan saw Yangshan, he said, 'Brother Qin (Yangshan's secular surname), congratulations, the important matter has been completed.'
A monk asked, 'What is the meaning of the Patriarch's coming from the West (Zen term, referring to Bodhidharma's purpose in coming to China from India)?' Yangshan replied, 'Eating vinegar knows it is sour, eating salt knows it is salty.' The monk asked, 'What happens when the bow is broken and the arrows are exhausted?' Yangshan replied, 'A scene of confusion.'
Yangshan Zen master ascended the hall to preach, saying, 'The supreme path is not difficult, only hating people's discrimination and choice. Peach blossoms are red, plum blossoms are white. Who says that harmony is only one color? Swallows are talking, orioles are singing, who says that the cooing of ospreys is only one sound?' If one cannot pass through the barrier of the Patriarch, one will only recognize mountains and rivers as eyes in vain.
Yangshan Zen master ascended the hall to preach, holding a staff horizontally and saying, 'First illumination, then application.' Raising the staff vertically and saying, 'First application, then illumination.' Turning the staff upside down and saying, 'Illumination and application at the same time.' Tapping the staff once and saying, 'Illumination and application are not at the same time.' All of you have been swallowed by the staff in one gulp. It's just that you don't realize it yourselves. If you can say a turning phrase here, you can avoid a fit of depression. If not, this old monk has failed today.'
Yangshan Zen master took out six wooden dice in the room, with the character '么 (ma)' written on each face of the dice. As soon as the monk entered, Yangshan threw the dice and said, 'Do you understand?' As soon as the monk was about to answer, Yangshan struck him.
頌】僧問。如何是佛。師曰。吃飯咬著砂【增收】。
龍門清遠佛眼禪師
因讀法華經。至是法非思量分別之所能解持以問講師。講師莫能答。師嘆曰。義學名相。非所以了生死大事。遂卷衣南遊。造舒州太平演禪師法席。因丐于廬州。偶兩足跌仆地。煩懣間。聞二人交相惡罵。諫者曰。你猶自煩惱在。師于言下有省。
【頌】及歸。凡有所問演即曰。我不如你。你自會得好。或曰我不會。我不如你。師愈疑。遂咨決于元禮首座。禮乃以手引師之耳。繞圍爐數匝。且行且語曰。你自會得好。師曰。有冀開發。乃爾相戲耶。禮曰。你他后悟去。方知今日曲折耳。
○太平將遷海會。師慨然曰。吾持缽方歸。復參隨往一荒院。安能究決己事耶。遂作偈告辭之。蔣山坐夏。邂逅靈源禪師。日益厚善。從容言話間。師曰。比見都下一尊宿。語句似有緣。靈源曰。演公天下第一等宗師。何故舍而事遠遊。所謂有緣者。蓋知解之師。與公初心相應耳。師從所勉徑趨海會。後命典謁。適寒夜孤坐。撥爐見火一豆許。恍然自喜曰。深深撥。有些子。平生事。只如此。遽起閱幾上傳燈錄。至破灶墮因緣。忽大悟。作偈曰。刁刁林鳥啼。披衣終夜坐撥火悟平生窮神歸破墮事皎人自迷。曲淡誰能和。念之永不忘。門
【現代漢語翻譯】 現代漢語譯本 【頌】僧人問道：『什麼是佛？』 禪師說：『吃飯時咬到了沙子。』（增補收錄）
龍門清遠佛眼禪師
因為讀《法華經》，讀到『不是思量分別所能理解』的地方，就拿去問講師。講師不能回答。禪師嘆息道：『義學名相，不能了生死大事。』於是捲起衣物南遊，到舒州太平演禪師處求法。一次在廬州乞食，不小心雙腳跌倒在地。煩悶之際，聽到兩個人互相惡罵，勸架的人說：『你還這麼煩惱。』禪師聽了這話，當下有所領悟。
【頌】等到回去后，凡是禪師有所提問，演禪師就說：『我不如你，你自己領會得好。』或者說：『我不會。』『我不如你。』禪師更加疑惑，於是向元禮首座請教。元禮就用手拉著禪師的耳朵，繞著火爐走了幾圈，邊走邊說：『你自己領會得好。』禪師說：『希望能得到啓發，難道是在戲弄我嗎？』元禮說：『你以後開悟了，才知道今天這番曲折。』
太平禪師將要遷往海會寺，禪師感慨地說：『我拿著缽才回來，又要跟隨前往荒涼的寺院，怎麼能解決自己的事情呢？』於是作偈告辭。在蔣山結夏安居，偶然遇到靈源禪師，兩人日益親善。從容談話間，禪師說：『近來見到都城裡一位大德高僧，他的話語似乎與我有緣。』靈源禪師說：『演公是天下第一等的宗師，為什麼捨棄他而遠遊呢？所謂有緣，大概是知解之師，與你最初的心意相應罷了。』禪師聽從勸勉，直接前往海會寺。後來被任命為典謁。一次寒冷的夜晚獨自坐著，撥弄爐子，看到一丁點火星，忽然高興地說：『深深撥弄，有些東西。平生的事，只是如此。』 隨即起身翻閱幾案上的《傳燈錄》，看到破灶墮的因緣，忽然大悟。作偈說：『刁刁林鳥啼，披衣終夜坐，撥火悟平生，窮神歸破墮，事皎人自迷，曲淡誰能和，念之永不忘。』
English version 【Verse】A monk asked: 'What is Buddha?' The Master said: 'Biting on sand while eating.' (Supplemented and collected)
Zen Master Foyan Qingyuan of Longmen
Because he was reading the Lotus Sutra, when he reached the part that said 'not understandable by thought and discrimination,' he took it to ask the lecturer. The lecturer could not answer. The Zen Master sighed: 'Scholasticism and terminology cannot resolve the great matter of birth and death.' So he rolled up his robes and traveled south, seeking Dharma at Zen Master Taiping Yan's place in Shuzhou. Once, while begging in Luzhou, he accidentally fell to the ground. In his vexation, he heard two people cursing each other, and the one trying to mediate said: 'You are still so troubled.' Hearing these words, the Zen Master had an awakening.
【Verse】After returning, whenever the Zen Master asked a question, Zen Master Yan would say: 'I am not as good as you; you understand it well yourself.' Or he would say: 'I don't know.' 'I am not as good as you.' The Zen Master became more doubtful, so he consulted the head monk Yuanli. Yuanli then took the Zen Master's ear and walked around the stove several times, saying as he walked: 'You understand it well yourself.' The Zen Master said: 'I hope to be enlightened; are you teasing me?' Yuanli said: 'When you are enlightened in the future, you will know the twists and turns of today.'
Zen Master Taiping was about to move to Haihui Temple. The Zen Master said with emotion: 'I have just returned with my bowl, and now I have to follow to a desolate temple; how can I resolve my own affairs?' So he composed a verse to bid farewell. He spent the summer retreat at Jiangshan, where he happened to meet Zen Master Lingyuan, and they became increasingly close. During a casual conversation, the Zen Master said: 'Recently I saw a venerable monk in the capital, and his words seemed to resonate with me.' Zen Master Lingyuan said: 'Master Yan is the number one master in the world; why abandon him and travel far away? The so-called resonance is probably a teacher of knowledge and understanding, who corresponds to your initial intentions.' The Zen Master listened to the advice and went directly to Haihui Temple. Later, he was appointed as the receptionist. One cold night, sitting alone, he poked at the stove and saw a tiny spark of fire, and suddenly he happily said: 'Poking deeply, there is something. The matter of my life is just this.' Then he got up and read the Transmission of the Lamp on the desk, and when he saw the story of the Broken Stove Tuo, he suddenly had a great enlightenment. He composed a verse saying: 'The birds in the forest cry, I put on my clothes and sit up all night, poking the fire I realize my life, exhausting my spirit I return to the broken stove, the matter is clear but people are confused, who can harmonize with the faint tune, I will never forget it.'
【English Translation】 Modern Chinese Translation 【頌】僧人問道：『什麼是佛？』 禪師說：『吃飯時咬到了沙子。』（增補收錄）
龍門清遠佛眼禪師
因為讀《法華經》，讀到『不是思量分別所能理解』的地方，就拿去問講師。講師不能回答。禪師嘆息道：『義學名相，不能了生死大事。』於是捲起衣物南遊，到舒州太平演禪師處求法。一次在廬州乞食，不小心雙腳跌倒在地。煩悶之際，聽到兩個人互相惡罵，勸架的人說：『你還這麼煩惱。』禪師聽了這話，當下有所領悟。
【頌】等到回去后，凡是禪師有所提問，演禪師就說：『我不如你，你自己領會得好。』或者說：『我不會。』『我不如你。』禪師更加疑惑，於是向元禮首座請教。元禮就用手拉著禪師的耳朵，繞著火爐走了幾圈，邊走邊說：『你自己領會得好。』禪師說：『希望能得到啓發，難道是在戲弄我嗎？』元禮說：『你以後開悟了，才知道今天這番曲折。』
太平禪師將要遷往海會寺，禪師感慨地說：『我拿著缽才回來，又要跟隨前往荒涼的寺院，怎麼能解決自己的事情呢？』於是作偈告辭。在蔣山結夏安居，偶然遇到靈源禪師，兩人日益親善。從容談話間，禪師說：『近來見到都城裡一位大德高僧，他的話語似乎與我有緣。』靈源禪師說：『演公是天下第一等的宗師，為什麼捨棄他而遠遊呢？所謂有緣，大概是知解之師，與你最初的心意相應罷了。』禪師聽從勸勉，直接前往海會寺。後來被任命為典謁。一次寒冷的夜晚獨自坐著，撥弄爐子，看到一丁點火星，忽然高興地說：『深深撥弄，有些東西。平生的事，只是如此。』 隨即起身翻閱幾案上的《傳燈錄》，看到破灶墮的因緣，忽然大悟。作偈說：『刁刁林鳥啼，披衣終夜坐，撥火悟平生，窮神歸破墮，事皎人自迷，曲淡誰能和，念之永不忘。』
開少人過。圓悟因詣其寮。舉青林般土話驗之。且謂古今無人出得。你如何會。師曰。也有甚難。悟曰。祗如他道鐵輪天子寰中旨。意作么生。師曰。我道帝釋宮中放赦書。悟退語人曰。且喜遠兄便有活人句也。
○上堂。一葉落天下春。無路尋思笑殺人。下是天。上是地。此言不入時流意。南作北。東作西。動而止。喜而悲。蛇頭蝎尾一試之。猛虎口裡活雀兒。是何言。歸堂去。
【頌】上堂。千說萬說不如親面一見。縱不說亦自分明。王子寶刀喻。眾盲摸象喻。禪學中隔江招手事。望州亭相見事。迥絕無人處事。深山巖崖處事。此皆親面而見之。不在說也。
○上堂。蘇武牧羊。辱而不屈。李陵望漢。樂以忘歸。是在外國。在本國。佛諸弟子中。有者雙足越坑。有者聆箏起舞。有者身埋糞壤。有者呵罵河神。是習氣。是妙用。至於擎叉打地。豎拂敲床。睦州一向閉門。魯祖終年面壁。是為人。是不為人。信知一切凡夫。埋沒寶藏。殊不丈夫。諸人何不擺柁張帆拋江過岸。休更釘樁搖櫓。何日到家既作曹溪人。又是家裡漢。還見家裡事么。
○師嘗題語于龍門延壽壁間曰。佛許有病者當療治。容有將息所也。禪林凡有數名。或曰。涅槃。見法身常住。了法不生也。或曰省行。知此違緣。皆
【現代漢語翻譯】 現代漢語譯本： 很少有人能通過。圓悟（禪師名）因此前往他的住所，用青林般土的話來驗證他，並且說古往今來沒有人能夠超出這個境界。『你』是如何領會的？這位禪師說：『也沒有什麼難的。』圓悟說：『比如他說「鐵輪天子寰中旨（鐵輪天子統治天下的旨意）」，意圖是什麼？』這位禪師說：『我說帝釋宮中放赦書（帝釋天宮中頒佈的赦免令）。』圓悟退下後對人說：『可喜的是遠兄便有了救活人的句子了。』 上堂說法：一片葉子落下，天下都充滿了春意，沒有道路可以尋思，真是令人發笑。下面是天，上面是地，這些話不符合世俗的意念。南邊當做北邊，東邊當做西邊，動就是止，喜就是悲，用蛇頭蝎尾來試探一下。猛虎口裡活著的麻雀，說的是什麼？回禪堂去吧。 【頌】上堂說法：千說萬說不如親眼一見。即使不說，也能自然明白。就像王子寶刀的比喻，眾盲摸象的比喻。禪學中隔著江招手的事情，望州亭相見的事情，在完全沒有人煙的地方發生的事情，在深山巖崖處發生的事情。這些都是親眼所見，不是靠說的。 上堂說法：蘇武牧羊，受盡屈辱也不屈服。李陵盼望回到漢朝，快樂得忘記了歸宿。無論是在外國，還是在本國，佛的弟子中，有的人雙腳跨越深坑，有的人聽著箏聲翩翩起舞，有的人身體埋在糞土之中，有的人呵斥謾罵河神。這是習氣，這是妙用。至於擎著叉子打地，豎起拂塵敲打床鋪，睦州禪師一向閉門不出，魯祖達摩終年面壁。這是爲了人，還是不爲了人？要知道一切凡夫俗子，都埋沒了自身的寶藏，實在是不夠大丈夫。各位為什麼不揚起船帆，拋開江河，渡到彼岸？不要再釘住木樁搖動船櫓，什麼時候才能到家？既然做了曹溪惠能大師的弟子，又是家裡人，難道還沒見到家裡的事情嗎？ 這位禪師曾經在龍門延壽寺的墻壁上題寫道：佛允許有病的人應當接受治療，容許有休養生息的地方。禪林中凡是有幾種名稱，有的叫做涅槃（不生不滅），見到法身常住，了解法永不生滅。有的叫做省行（反省行為），知道這些違逆的因緣，都是虛妄的。
【English Translation】 English version: Few people can pass through. Yuanwu (a Chan master) therefore went to his residence, using the words of Qinglin Bantou to test him, and said that no one in ancient or modern times could surpass this realm. 'How' did 'you' comprehend it? This Chan master said, 'There is nothing difficult about it.' Yuanwu said, 'For example, he said, 'The iron-wheeled monarch's decree throughout the realm (the iron-wheeled monarch's decree to rule the world),' what is the intention?' This Chan master said, 'I say the amnesty decree issued in the palace of Emperor Shitian (the amnesty decree issued in the palace of Emperor Shitian).' Yuanwu retreated and said to others, 'It is gratifying that Brother Yuan already has a sentence to save people.' Ascending the hall to preach: A leaf falls, and the world is full of spring, there is no way to ponder, it is really laughable. Below is heaven, above is earth, these words do not conform to worldly thoughts. South is taken as north, east is taken as west, movement is stillness, joy is sorrow, try it with a snake's head and a scorpion's tail. A sparrow living in the mouth of a tiger, what is it talking about? Go back to the meditation hall. [Ode] Ascending the hall to preach: A thousand words are not as good as seeing with one's own eyes. Even if you don't say it, you can understand it naturally. Like the metaphor of the prince's precious sword, the metaphor of the blind men touching the elephant. In Zen, the matter of waving across the river, the matter of meeting at Wangzhou Pavilion, the matter of happening in a completely uninhabited place, the matter of happening in deep mountains and cliffs. These are all seen with one's own eyes, not by saying. Ascending the hall to preach: Su Wu herded sheep, enduring humiliation without yielding. Li Ling looked forward to returning to the Han Dynasty (206 BC-220 AD), forgetting his homeland in happiness. Whether in a foreign country or in one's own country, among the Buddha's disciples, some crossed deep pits with both feet, some danced to the sound of the zither, some buried their bodies in dung, and some scolded the river god. This is habit, this is wonderful use. As for holding a fork to hit the ground, raising a whisk to knock on the bed, Chan Master Muzhou always closed his door, and Bodhidharma spent his years facing the wall. Is this for people, or not for people? Know that all ordinary people have buried their own treasures, which is really not enough to be a great man. Why don't you raise your sails, abandon the river, and cross to the other shore? Don't nail the stakes and shake the oars anymore, when will you get home? Since you have become a disciple of Caoqi Huineng (638-713), and you are also a family member, haven't you seen the family affairs yet? This Chan master once inscribed on the wall of Longmen Yanshou Temple: The Buddha allows the sick to be treated, and allows a place to recuperate. There are several names in the Zen forest, some are called Nirvana (non-birth and non-death), seeing the Dharma body as permanent, and understanding that the Dharma never arises or ceases. Some are called Self-reflection (introspection), knowing that these adverse conditions are all illusory.
從行苦也。或曰延壽。欲得慧命扶持色身也。其實使人了生死處也。多見少覺微恙。便入此堂。不強支吾。便有補益。及乎久病思念鄉閭。不善退思。滅除苦本。先聖云。病者眾生之良藥。若善服食。無不瘥者也。
【頌】那吒太子。析肉還母。析骨還父。然後現本身。運大神力。為父母說法。師云。肉既還母。骨既還父。用甚麼為身。學人到這裡若見得去。廓清五蘊。吞盡十方(云云)【增收】(頌見聯珠第一卷中)。
開福道寧禪師
壯為道人。于崇果寺執浴。一日將濯足。偶誦金剛經。至於此章句能生信心。以此為實。遂忘所知。忽垂足沸湯中。發明己見。
○示眾云。秋日耀長空。秋江浸虛碧傷嗟門外人。處處尋彌勒。驀路忽抬頭。相逢不相識。諸禪德既是相逢為甚麼卻不相識。剪盡霜前竹。臨溪不化龍。
○上堂。摩竭正令。未免崎嶇。少室垂慈早傷風骨。腰囊挈錫。孤負平生煉行灰心。遞相鈍置。爭似春雨晴春山青。白雲三片四片。黃鶯一聲兩聲。千眼大悲看不足。王維雖巧𦘕難成。直饒便恁么。猶自涉途程。且不涉途程一句。作么生道。人從汴州來。不得東京信。
○僧問。如何是句到意不到。師曰。瑞草本無根。信手拈來用。曰如何是意到句不到。師曰。領取
【現代漢語翻譯】 現代漢語譯本： 從行苦中來。或者說是爲了延續壽命，想要用佛法的智慧來扶持這個色身。但實際上，這是使人瞭解生死的地方。很多人稍微感到不適，就進入這個（延壽）堂，如果不勉強支撐，反而會有幫助。等到久病思念家鄉，不能很好地反思，消除痛苦的根源。先賢說：『疾病是眾生的良藥，如果能好好服用，沒有不能痊癒的。』 【頌】那吒（佛教護法神）太子，割肉還給母親，剔骨還給父親，然後顯現出本來的面目，運用大神通，為父母說法。師父說：『肉既然還給了母親，骨頭既然還給了父親，用什麼來作為身體呢？』學佛的人到這裡如果能領悟，就能廓清五蘊（色、受、想、行、識），吞盡十方（指整個宇宙）。（頌見《聯珠》第一卷中）。 開福道寧禪師 年輕時出家為道人，在崇果寺負責沐浴事務。一天，他將要洗腳，偶然誦讀《金剛經》，讀到『能生信心，以此為實』的章節，忽然忘記了自己，不小心把腳放進沸水中，從而領悟了自己的見解。 ○開示大眾說：秋日的陽光照耀長空，秋天的江水浸染著碧空。可嘆門外之人，到處尋找彌勒（未來佛）。猛然抬頭，即使相逢也不相識。各位禪師既然是相逢，為什麼卻不相識呢？剪盡霜前的竹子，臨近溪水也不會化為龍。 ○上堂說法：摩竭（一種海獸）的正令，也難免崎嶇不平；少室山（指達摩祖師）的慈悲，過早地損傷了風骨。腰間掛著錢囊，手裡拿著錫杖，辜負了平生煉修行持的決心。互相耽誤，不如春雨過後，春山青翠，白雲三片四片，黃鶯一聲兩聲。千眼大悲（觀音菩薩）也看不夠，即使是王維（唐朝著名畫家）的畫筆再巧妙也難以畫成。即使是這樣，仍然還在路途中。那麼，『不涉途程』這句話，該怎麼說呢？有人從汴州（今河南開封）來，卻得不到來自東京（今河南洛陽）的訊息。 ○有僧人問：『什麼是句到意不到？』師父說：『瑞草本來沒有根，隨手拈來使用。』僧人問：『什麼是意到句不到？』師父說：『領會。』
【English Translation】 English version: It comes from the suffering of action. Or it is said to prolong life, wanting to use the wisdom of Dharma to support this physical body. But in reality, it is a place to understand birth and death. Many people, feeling slightly unwell, enter this (longevity) hall. If they don't force themselves to endure, it can actually be helpful. When they are sick for a long time and miss their hometown, they cannot reflect well and eliminate the root of suffering. The ancient sages said: 'Illness is good medicine for sentient beings. If it is taken well, there is nothing that cannot be cured.' 【Verse】Nata (a protective deity in Buddhism) Prince, cut his flesh to return to his mother, and cut his bones to return to his father. Then he revealed his original form and used great supernatural powers to preach the Dharma to his parents. The master said: 'Since the flesh has been returned to the mother, and the bones have been returned to the father, what is used as the body?' If a Buddhist practitioner can understand this, he can purify the five skandhas (form, feeling, perception, volition, and consciousness) and swallow the ten directions (referring to the entire universe). (The verse is found in the first volume of 'Lian Zhu'). Chan Master Daoning of Kaifu Temple He became a monk when he was young and was in charge of bathing affairs at Chongguo Temple. One day, as he was about to wash his feet, he happened to recite the Diamond Sutra. When he read the chapter 'able to generate faith, taking this as reality,' he suddenly forgot himself and accidentally put his foot into boiling water, thereby realizing his own understanding. ○He instructed the assembly, saying: The autumn sun shines in the long sky, and the autumn river is immersed in the empty blue. It is a pity for those outside the gate, searching for Maitreya (the future Buddha) everywhere. Suddenly looking up, even if they meet, they do not recognize each other. Since you Chan practitioners have met, why do you not recognize each other? Cut off the bamboo before the frost, and it will not turn into a dragon near the stream. ○Ascending the hall to preach: The proper command of Makara (a sea monster) is inevitably rugged; the compassion of Shaoshi Mountain (referring to Bodhidharma) prematurely damaged the demeanor. Carrying a money bag around the waist and holding a tin staff in hand, one has failed the determination to practice and cultivate throughout one's life. Instead of delaying each other, it is better to have spring mountains green after the spring rain, with three or four pieces of white clouds and one or two sounds of orioles. The thousand-eyed Great Compassionate One (Avalokiteśvara) cannot see enough, and even the skillful brush of Wang Wei (a famous painter of the Tang Dynasty) cannot complete the painting. Even so, one is still on the journey. So, how should the phrase 'not on the journey' be said? Someone comes from Bianzhou (now Kaifeng, Henan), but does not receive news from Tokyo (now Luoyang, Henan).' ○A monk asked: 'What is it when the phrase arrives but the meaning does not?' The master said: 'Auspicious grass has no roots, pick it up and use it at will.' The monk asked: 'What is it when the meaning arrives but the phrase does not?' The master said: 'Comprehend.'
鉤頭意。莫認定盤星。曰。如何是意句俱到。師曰。大悲不展手。通身是眼睛。曰如何是意句俱不到。師曰。君向瀟湘我向泰。
大隨南堂靜禪師(后名道興)
首參永安恩禪師。于臨濟三頓棒話發明。次依諸名宿。無有當意者。聞五祖機峻。欲抑之。遂謁祖。祖乃曰。我此間不比諸方。凡於室中。不要汝進前退後豎指擎拳。繞禪床作女人拜。提起坐具。千般伎倆。祇要你一言下諦當。便是你見處。師茫然。退參三載。一日入室罷。祖謂曰。子所下語。已得十分。試更與我說看。師即剖而陳之。祖曰。說亦說得十分。更與我斷看。師隨所問而判之。祖曰。好即好。祇是未曾得老僧說話在。齋后可來祖師塔所。與汝一一按過始得。及至彼。祖便以即心即佛。非心非佛。睦州擔板漢。南泉斬貓兒趙州狗子無佛性。有佛性之語。編辟之。其所對。了無凝滯。至子胡狗話。祖。遽轉面曰不是。師曰。不是卻如何。祖曰。此不是。則和前面皆不是。師曰。望和尚慈悲指示。祖曰。看他道子胡有一狗。上取人頭。中取人腰。下取人腳入門者好看。才見僧入門。便道看狗。向子胡道看狗處下一轉語。教子胡結舌。老僧鈐口。便是你了當處。次日入室。師默啟其說。祖笑曰。不道你不是千了百當底人。此語祇似先師下底語
【現代漢語翻譯】 現代漢語譯本 『鉤頭意』（Goutouyi，指難以捉摸的禪意）。不要執著于『認定盤星』（Rendingpanxing，指固定的標準或方法）。 問：『如何是意句俱到？』（Ruhe shi yiju judao?，怎樣才能做到意境和言語都表達得恰到好處？） 師（禪師）說：『大悲不展手，通身是眼睛。』（Dabei bu zhanshou, tongshen shi yanjing.，真正的大慈悲是不需要伸手的，全身都是眼睛，無所不見。） 問：『如何是意句俱不到？』（Ruhe shi yiju judao?，怎樣才算是意境和言語都無法表達？） 師說：『君向瀟湘我向泰。』（Jun xiang Xiaoxiang wo xiang Tai.，你往瀟湘去，我往泰山去，各走各的路，互不相干。）
大隨南堂靜禪師（Dasui Nantang Jing Chanshi）（后改名為道興 Daoxing）
最初參拜永安恩禪師（Yong'an En Chanshi），在臨濟（Linji）的三頓棒話中有所領悟。之後依止多位名宿，但沒有符合心意的。聽說五祖（Wuzu）的禪機峻峭，想去挫其銳氣，於是去拜見五祖。五祖說：『我這裡不同於其他地方，凡是在室內，不要你進前退後，豎指擎拳，繞禪床作女人拜，提起坐具，搞千般伎倆。只要你一言之下真正領悟，那就是你的見地。』禪師茫然不知所措，退回參禪三年。一天入室完畢，五祖對他說：『你所說的話，已經得了十分，試著再和我說說看。』禪師便詳細地陳述了自己的見解。五祖說：『說也說得十分，再給我判斷一下。』禪師隨著五祖的提問一一作答。五祖說：『好是好，只是還沒有得到老僧說話的精髓。齋飯後可以來祖師塔所，我給你一一印證。』 到了那裡，五祖便用『即心即佛』（Jixin jifo，當下之心即是佛），『非心非佛』（Feixin feifo，非心也非佛），『睦州擔板漢』（Muzhou danbanhan，睦州和尚的死板），『南泉斬貓兒』（Nanquan zhan maor，南泉和尚斬貓），『趙州狗子無佛性』（Zhaozhou gouzi wu foxing，趙州和尚說狗沒有佛性），『有佛性』（You foxing，有佛性）之語，一一駁斥他。禪師的回答，沒有絲毫的凝滯。到了『子胡狗』（Zihu gou）的話頭，五祖突然轉過臉說『不是』。禪師問：『不是，那又該如何？』五祖說：『此不是，則和前面的都不是。』禪師說：『希望和尚慈悲指示。』五祖說：『你看他道子胡有一狗，上取人頭，中取人腰，下取人腳，入門者好看。才見僧入門，便道看狗。向子胡道看狗處下一轉語，教子胡結舌，老僧鈐口，便是你了當處。』 第二天入室，禪師默默地啟請五祖開示。五祖笑著說：『不是說你不是個千了百當的人。』此語就像先師所說的話。
【English Translation】 English version 『Goutouyi』 (Hooked Meaning, referring to elusive Zen meaning). Do not cling to 『Rendingpanxing』 (Fixed Guiding Star, referring to fixed standards or methods). Asked: 『Ruhe shi yiju judao?』 (How can one achieve both the meaning and the expression being perfectly conveyed?) The Master (Zen Master) said: 『Dabei bu zhanshou, tongshen shi yanjing.』 (Great compassion does not need to extend its hands; the whole body is eyes, seeing everything.) Asked: 『Ruhe shi yiju judao?』 (How can it be that neither the meaning nor the expression can be conveyed?) The Master said: 『Jun xiang Xiaoxiang wo xiang Tai.』 (You go to Xiaoxiang, I go to Mount Tai; each goes their own way, not interfering with each other.)
Zen Master Dasui Nantang Jing (later named Daoxing)
Initially, he visited Zen Master Yong'an En, and had an enlightenment from Linji's three blows. Afterwards, he relied on many famous figures, but none were to his liking. Hearing that Wuzu's Zen mechanism was sharp, he wanted to blunt its edge, so he went to visit Wuzu. Wuzu said: 『My place is different from other places. In the room, I don't want you to advance and retreat, raise fingers and hold fists, circle the Zen bed making woman's bows, lift up the sitting mat, doing all sorts of tricks. I only want you to truly understand in one word, and that will be your insight.』 The Zen Master was at a loss, and retreated to practice Zen for three years. One day after entering the room, Wuzu said to him: 『What you have said has already attained ten parts; try to tell me again.』 The Zen Master then explained his views in detail. Wuzu said: 『Speaking is also speaking ten parts, but give me a judgment.』 The Zen Master answered each of Wuzu's questions. Wuzu said: 『Good is good, but you have not yet grasped the essence of what the old monk is saying. After the vegetarian meal, you can come to the Ancestor's Pagoda, and I will verify it for you one by one.』 When they arrived there, Wuzu used the words 『Jixin jifo』 (This very mind is Buddha), 『Feixin feifo』 (Neither mind nor Buddha), 『Muzhou danbanhan』 (Muzhou's rigid man), 『Nanquan zhan maor』 (Nanquan cutting the cat), 『Zhaozhou gouzi wu foxing』 (Zhaozhou's dog has no Buddha-nature), 『You foxing』 (Has Buddha-nature) to refute him one by one. The Zen Master's answers had no hesitation. When it came to the topic of 『Zihu gou』 (Zihu's dog), Wuzu suddenly turned his face and said 『No』. The Zen Master asked: 『If it is not, then what should it be?』 Wuzu said: 『If this is not, then all the previous ones are not.』 The Zen Master said: 『I hope the Abbot will compassionately instruct me.』 Wuzu said: 『Look at him saying that Zihu has a dog, taking people's heads above, taking people's waists in the middle, and taking people's feet below. It is good to see those who enter the door. As soon as he sees a monk entering the door, he says, 'Look at the dog.' Give a turning word to Zihu's saying 'Look at the dog,' causing Zihu to be speechless and the old monk to shut his mouth. That is where you understand.』 The next day, the Zen Master silently asked Wuzu to enlighten him. Wuzu smiled and said: 『It's not that you are not a person who understands everything thoroughly.』 This saying is like what the former master said.
。師曰。某何人得似端和尚。祖曰不然。老僧雖承嗣他。謂他語拙蓋祇用遠錄公手段接人故也。如老僧共遠錄公。便與百丈。黃檗。南泉。趙州輩。把手共行。才見語拙即不堪。師以為不然。乃曳杖渡江。適大水泛漲。因留四祖。儕輩挽其歸。又二年。祖方許可。嘗商略古今次。執師手曰。得汝說。須是吾舉。得汝舉。須是吾說。而今而後。佛祖秘要。諸方關鍵。無逃子掌握矣。
○上堂。問答已。乃曰。有祖已來。時人錯會。祇將言句以為禪道。殊不知道本無體。因體而得名。道本無名。因名而立號。祇如適來上座。才恁么出來。便恁么歸眾。且道具眼不具眼。若道具眼。才恁么出來。眼在甚麼處。若道不具眼。爭合便恁么去。諸仁者。於此見得倜儻分明。則知二祖禮拜。依位而立。真得其髓。祇這些子。是三世諸佛命根。六代祖師命脈。天下老和尚安身立命處。雖然如是。須是親到始得。
○僧問祖師心印。請師直指。師曰。你聞熱么。曰聞師曰。且不聞寒。曰和尚還聞熱否。師曰不聞。曰為甚麼不聞。師搖扇曰。為我有這個。
○問如何是山裡禪。師曰。庭前嫩竹先生筍。澗下枯松長老枝。曰如何是市裡禪。師曰。六街鐘鼓韻鼕鼕。即處鋪金世界中。曰如何是村裡禪。師曰。賊盜消亡蠶麥熟
【現代漢語翻譯】 現代漢語譯本： 師父說：『什麼樣的人才能像端和尚？』祖師說：『不是這樣的。我雖然繼承了他的衣缽，但認為他言語笨拙，大概只是用了遠錄公的手段來接引人。如果我和遠錄公在一起，便能與百丈、黃檗、南泉、趙州這些人並肩而行。如果見到言語笨拙的人，就無法忍受。』師父不以為然，於是拄著枴杖渡江。正趕上大水氾濫，因此留在四祖寺。同伴們勸他回去，又過了兩年，祖師才允許。曾經一起討論古今之事，祖師握著師父的手說：『你來說，必須由我來提問；由你來提問，必須由我來說。從今以後，佛祖的秘密要訣，各方的關鍵所在，都逃不出你的掌握了。』
○上堂說法。問答完畢后，於是說：『自從有祖師以來，世人錯誤地理解了禪。只把言語語句當作禪道，卻不知道道原本沒有實體，因為有了實體才有了名稱；道原本沒有名稱，因為有了名稱才有了稱號。就像剛才那位上座，才這樣出來，便這樣回到大眾中。且說說他具有慧眼還是不具慧眼？如果具有慧眼，才這樣出來，慧眼在哪裡？如果說不具慧眼，怎麼能這樣回去？各位仁者，如果能在此處看得灑脫分明，就知道二祖禮拜，按照位置站立，真正得到了禪的精髓。僅僅是這些，就是三世諸佛的命根，六代祖師的命脈，天下老和尚安身立命的地方。雖然是這樣，必須親自證到才能明白。』
○有僧人問：『什麼是祖師心印？請師父直接指點。』師父說：『你感覺到熱嗎？』僧人說：『感覺到。』師父說：『那麼就沒有感覺到冷。』僧人說：『和尚您感覺到熱嗎？』師父說：『沒有感覺到。』僧人說：『為什麼沒有感覺到？』師父搖著扇子說：『因為我有這個（扇子）。』
○有人問：『什麼是山裡禪？』師父說：『庭前的嫩竹先生出竹筍，山澗下的老松長出老枝。』問：『什麼是市裡禪？』師父說：『六街的鐘鼓聲韻鼕鼕，就在這鋪金的世界中。』問：『什麼是村裡禪？』師父說：『盜賊消亡，蠶麥成熟。』
【English Translation】 English version: The master said, 'What kind of person can be like Monk Duan?' The Patriarch said, 'It is not so. Although I inherited from him, I consider his words clumsy, probably only using Yuanlu Gong's methods to receive people. If I were with Yuanlu Gong, I could walk hand in hand with Baizhang, Huangbo, Nanquan, and Zhaozhou. If I see clumsy words, I cannot bear it.' The master did not think so, so he dragged his staff across the river. It happened to be a great flood, so he stayed at the Fourth Patriarch's Monastery. His companions persuaded him to return, and after another two years, the Patriarch finally allowed it. They once discussed ancient and modern affairs, and the Patriarch held the master's hand and said, 'If you speak, I must ask; if you ask, I must speak. From now on, the secret essentials of the Buddhas and Patriarchs, the key points of all directions, will not escape your grasp.'
○ Ascending the hall for Dharma talk. After the questions and answers, he then said, 'Since the time of the Patriarchs, people have misunderstood Chan. They only take words and phrases as the Chan path, but they do not know that the Dao originally has no substance, and it is because of substance that it has a name; the Dao originally has no name, and it is because of name that it has a title. Just like the seat holder who came out just now, and then returned to the assembly. Let's talk about whether he has the eye of wisdom or not. If he has the eye of wisdom, where is the eye when he comes out like this? If you say he does not have the eye of wisdom, how can he go back like this? All of you, if you can see this clearly and distinctly, then you will know that the Second Patriarch's bowing and standing according to his position truly obtained the essence of Chan. These few things are the lifeblood of the Buddhas of the three worlds, the lifeline of the six generations of Patriarchs, and the place where the old monks of the world settle down and establish their lives. Although it is so, you must personally realize it to understand.'
○ A monk asked, 'What is the Patriarch's mind-seal? Please give me direct guidance.' The master said, 'Do you feel hot?' The monk said, 'I feel it.' The master said, 'Then you don't feel cold.' The monk said, 'Venerable, do you feel hot?' The master said, 'I don't feel it.' The monk said, 'Why don't you feel it?' The master shook his fan and said, 'Because I have this (fan).'
○ Someone asked, 'What is mountain Chan?' The master said, 'The tender bamboo in front of the courtyard first produces bamboo shoots, and the old pine under the mountain stream grows old branches.' Asked, 'What is city Chan?' The master said, 'The sound of bells and drums in the six streets is dong dong, right in this world covered with gold.' Asked, 'What is village Chan?' The master said, 'Thieves and robbers disappear, and silkworms and wheat ripen.'
。謳歌鼓舞樂昇平。
○有一老宿垂語云。十字街頭起一間茅廁。祇是不許人屙。僧舉似扣師。師曰。是你先屙了。更教甚麼人屙。宿聞焚香遙望大隨再拜謝之。
無為泰禪師
自出關。遍游叢社。至五祖。告香日。祖舉趙州洗缽盂話俾參。洎入室。舉此話問師。你道趙州向伊道甚麼。這僧便悟去。師曰。洗缽盂去聻祖曰。你祇知路上事。不知路上滋味。師曰。既知路上事。路上有甚滋味。祖曰你不知耶。又問你曾游浙否。師曰。未也。祖曰。你未悟在。師自此凡五年不能對。祖一日昇堂。顧眾曰。八十翁翁轅繡毬。便下座。師欣然出衆曰。和尚試𨎊一𨎊看。祖以手作打仗鼓勢。操蜀音。唱綿州巴歌曰。豆子山。打瓦鼓。楊平山。撒白雨。白雨下。取龍女。織得絹。二丈五。一半屬羅江。一半屬玄武。師聞大悟。掩祖口曰。祇消唱到這裡。祖大笑而歸。
○上堂。此一大事因緣。自從世尊拈花。迦葉微笑。世尊曰。吾有正法眼藏。分付摩訶大迦葉以後燈燈相續。祖祖相傳。迄至於今。綿綿不墜。直得遍地生華。故號涅槃妙心。亦曰本心。亦曰本性。亦曰本來面目。亦曰第一義諦。亦曰爍迦羅眼。亦曰摩訶大般若。在男曰男。在女曰女。汝等諸人。但自悟去。這般儘是閑言語。遂拈起拂子曰。
【現代漢語翻譯】 現代漢語譯本： 謳歌讚美，鼓舞天下太平。
一位老修行開示說：『在十字街頭建一間茅廁，只是不許人拉屎。』有僧人將這話告訴扣師，扣師說：『是你先拉了，還教什麼人拉？』老修行聽聞后，焚香遙望大隨，再拜感謝。
無為泰禪師
自從出關后，他遍游各處寺院。到達五祖寺時，在告香日，五祖舉趙州洗缽盂的話讓他參悟。等到入室請教時，五祖用這句話問他：『你說趙州向那僧人說了什麼？』這位禪師便因此開悟。泰禪師說：『洗缽盂去。』五祖說：『你只知道路上的事，不知道路上的滋味。』泰禪師說：『既然知道路上的事，路上有什麼滋味？』五祖說：『你不知道嗎？』又問：『你曾遊歷過浙江嗎？』泰禪師說：『沒有。』五祖說：『你還沒悟道。』泰禪師從此五年都無法回答。五祖有一天升座說法，對眾人說：『八十歲老翁玩繡球。』便下座。泰禪師高興地從人群中走出說：『和尚試拋一下看看。』五祖用手做出打仗擊鼓的姿勢，用四川方言唱綿州的巴歌說：『豆子山，打瓦鼓，楊平山，撒白雨。白雨下，取龍女，織得絹，二丈五。一半屬羅江，一半屬玄武。』泰禪師聽聞后大悟，摀住五祖的嘴說：『只消唱到這裡。』五祖大笑而歸。
上堂說法。『這一大事因緣，自從世尊（釋迦牟尼佛）拈花，迦葉（摩訶迦葉，釋迦十大弟子之一）微笑。世尊說：『我有正法眼藏，交付給摩訶迦葉』以後燈燈相續，祖祖相傳，直到如今，綿綿不絕。使得遍地生華，所以號為涅槃妙心，也叫本心，也叫本性，也叫本來面目，也叫第一義諦，也叫爍迦羅眼，也叫摩訶大般若。在男人身上就叫男，在女人身上就叫女。你們這些人，只要自己去領悟。』這些都是閑話。』於是拿起拂塵說：
【English Translation】 English version: Singing praises and encouraging peace throughout the land.
An old monk once said, 'Build a latrine at the crossroads, but no one is allowed to use it.' A monk told this to Master Kou, who said, 'You've already used it first, who else can use it?' Upon hearing this, the old monk burned incense, faced towards Dasui from afar, and bowed in gratitude.
Zen Master Wuwai Tai
Since leaving his hermitage, he traveled extensively among various monasteries. Arriving at the Fifth Ancestor's monastery, on the day of announcing incense, the Fifth Ancestor used Zhao Zhou's (also known as Zhaozhou Congshen, a famous Chinese Zen master) 'washing the bowl' story to have him contemplate. When he entered the room for instruction, the Fifth Ancestor asked him using this story, 'What do you say Zhao Zhou said to that monk?' The Zen master then attained enlightenment. Tai Zen Master said, 'Go wash the bowl.' The Fifth Ancestor said, 'You only know the matter on the road, but you don't know the taste on the road.' Tai Zen Master said, 'Since I know the matter on the road, what taste is there on the road?' The Fifth Ancestor said, 'Don't you know?' He also asked, 'Have you traveled to Zhejiang?' Tai Zen Master said, 'Not yet.' The Fifth Ancestor said, 'You are not enlightened yet.' From then on, Tai Zen Master could not answer for five years. One day, the Fifth Ancestor ascended the platform and said to the assembly, 'An eighty-year-old man playing with an embroidered ball.' Then he descended from the platform. Tai Zen Master happily came out from the crowd and said, 'Master, try throwing it once.' The Fifth Ancestor made a gesture of beating a war drum with his hands, and sang a Ba song from Mianzhou in the Sichuan dialect, saying, 'Douzi Mountain, beating tile drums, Yangping Mountain, scattering white rain. When the white rain falls, take the Dragon Girl, weave silk, twenty-five feet long. Half belongs to Luojiang, half belongs to Xuanwu.' Upon hearing this, Tai Zen Master had a great enlightenment, covered the Fifth Ancestor's mouth and said, 'Just sing to here.' The Fifth Ancestor laughed and returned.
Ascending the platform to preach. 'This great matter of cause and condition, ever since the World Honored One (Sakyamuni Buddha) held up a flower, and Kashyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni) smiled. The World Honored One said, 'I have the treasury of the true Dharma eye, which I entrust to Mahakasyapa.' From then on, lamp after lamp is passed down, ancestor after ancestor is transmitted, until today, continuously without ceasing. Causing flowers to bloom everywhere, therefore it is called the wondrous mind of Nirvana, also called the original mind, also called the original nature, also called the original face, also called the first principle, also called the Sakara eye, also called the Maha Prajna. In a man it is called man, in a woman it is called woman. All of you, just go and realize it yourselves.' These are all idle words.' Then he picked up the whisk and said:
會了喚作禪。未悟果然難難難。目前隔個須彌山。悟了易易易信口道來無不是。
五祖自禪師
初依祖最久。未有省。時圓悟為座元。師往請益。悟曰。兄有疑處。試語我。師遂舉德山小參不答話。問話者三十棒。悟曰。禮拜著。我作得你師。舉話尚不會。師作禮竟。悟令再舉前話。師曰。德山小參不答話。悟掩其口曰。但恁么看。師出揚聲曰。屈屈。豈有公案祇教人看一句底道理。有僧謂師曰。兄不可如此說。首座須有方便。因靜坐體究。及旬。頓釋所疑。詣悟禮謝。悟曰。兄始知吾不汝欺。又詣方丈。祖迎笑。自爾日深玄奧。
○師榜侍者門曰。東山有三句。若人道得即掛搭。衲子皆披靡。一日有僧攜坐具。徑造丈室謂師曰。某甲道不得。祇要掛搭。師大喜。呼維那于明窗下安排。
九頂素禪師
謁五祖。聞舉首山答西來意語。倏然契語。述偈曰。顛倒顛。顛倒顛。新婦騎驢阿家牽。便恁么。太無端。回頭不覺布衫穿。祖見乃問百丈野狐話又作么生。師曰。來說是非者便是是非人。祖大悅。
元禮首座
初參演和尚于白雲凡入室。必謂曰。衲僧家明取緇素好。師疑之不已一日演升堂。舉首山。新婦騎驢阿家牽語。乃曰。諸人要會么莫。問新婦阿家免煩。路上波吒遇飯
即飯。遇茶即茶。同門出入宿世冤家。師于言下豁如。且曰。今日緇素明矣。
普融知藏
【頌】至五祖入室次。祖舉倩女離魂話問之。有契呈。偈曰。二女合為一媳婦。機輪截斷難回。互。從來往返絕蹤由。行人莫問來時路(按聯珠頌古第十卷中。有五祖演問僧曰。倩女離魂那個是真底。乃注曰。王宙欲娶娶倩娘為妻。倩父母不許。倩遂臥病在家。王宙將欲遠行。月下見倩來。同舟而去。三年後遂生一子。倩遂歸父母家。才到門家中有一倩娘出來。相見兩人遂合成一身)。
承天賢禪師
上堂。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。為甚麼。不是目前機。良久曰。欲言言不及。林下卻商量。
金陵俞道婆
【頌】市油糍為業。常隨眾參問瑯瑘。瑘以臨濟無位。真人話示之。一日聞丐者唱蓮花樂云。不因柳。毅傳書信。何緣得到洞庭湖。忽大悟。以糍盤投地。夫傍睨曰。你顛耶。婆掌曰。非汝境界。往見瑯瑘。瑘望之知其造詣。問那個是無位真人。婆應聲曰。有一無位人。六臂三頭努力嗔。一擘華山分兩路。萬年流水不知春。由是聲名藹著。凡有僧至則曰。兒兒。僧擬議。即掩門。佛燈珣禪師往勘之。婆見。如前所問。珣曰。爺在甚麼處。婆轉身拜露
【現代漢語翻譯】 現代漢語譯本： 吃飯的時候就吃飯，喝茶的時候就喝茶。同門之間出入，都是宿世的冤家。這位禪師在言語之下豁然開悟，並且說：『今天僧俗的道理都明白了。』 普融知藏禪師 【頌】在五祖（指五祖弘忍大師）入室考較弟子的時候，五祖舉了倩女離魂的故事來問他。他有所領悟，呈上偈語說：『兩個女子合為一個媳婦，機輪截斷難以挽回。從來往返，斷絕了軌跡的緣由，行人不要問來時的路。』（按《聯珠頌古》第十卷中，有五祖演禪師問僧人說：『倩女離魂，哪個是真正的？』並註解說：『王宙想娶倩娘為妻，倩孃的父母不允許。倩娘因此臥病在家。王宙將要遠行，月下看見倩娘來，與他同船而去。三年後生了一個兒子。倩娘於是回到父母家。剛到家門口，家中有一個倩娘出來，相見后兩人合為一體。』） 承天賢禪師 上堂說法，說：『五更時分殘月落下，天色破曉，白雲飛散，分明是眼前的事。但這不是眼前的機鋒。既然是眼前的事，為什麼不是眼前的機鋒呢？』停頓了很久，說：『想說卻說不出來，只能在林下商量。』 金陵俞道婆 【頌】以賣油糍為生。經常跟隨大眾參訪瑯瑘禪師。瑯瑘禪師用臨濟宗的『無位真人』的話來開示她。一天，聽到乞丐唱蓮花樂，唱到：『不是因為柳毅傳遞書信，怎麼能夠到達洞庭湖？』忽然大悟，把糍盤扔在地上。丈夫在旁邊斜眼看著她說：『你瘋了嗎？』俞道婆打了他一巴掌說：『這不是你所能理解的境界。』前往拜見瑯瑘禪師，瑯瑘禪師一看就知道她已經有所成就，問：『哪個是無位真人？』俞道婆應聲回答說：『有一個無位人，六臂三頭，努力地發怒，一劈華山分為兩路，萬年流水不知春。』從此聲名遠播。凡是有僧人來，她就說：『兒啊，兒啊。』僧人如果猶豫，她就關上門。佛燈珣禪師前去勘驗她，俞道婆見到他，像之前那樣發問。珣禪師說：『爹在哪裡？』俞道婆轉身下拜，露出了...
【English Translation】 English version: When it's time to eat, just eat. When it's time to drink tea, just drink tea. Those who come and go within the same monastic order are karmic adversaries from past lives. This Zen master had a sudden awakening upon hearing these words and said, 'Today, the principles of both the monastic and lay life are clear.' Zen Master Pu Rong Zhi Zang [Verse] During the Fifth Patriarch's (referring to the Great Master Hongren, the Fifth Patriarch) private interviews with disciples, the Patriarch used the story of Qian Nü's (Qian Nü) soul leaving her body to question him. He had some understanding and presented a verse saying: 'Two women combine into one daughter-in-law, the mechanism is cut off and difficult to reverse. From the beginning, coming and going, the reasons for the traces are cut off, travelers should not ask the way they came.' (According to Volume 10 of 'Lianzhu Songgu', Zen Master Wuzu Yan asked a monk, 'In the story of Qian Nü's soul leaving her body, which one is the real one?' And annotated, 'Wang Zhou wanted to marry Qian Niang as his wife, but Qian Niang's parents did not allow it. Qian Niang became ill at home because of this. Wang Zhou was about to travel far away, and under the moonlight, he saw Qian Niang come and go with him on the same boat. Three years later, she gave birth to a son. Qian Niang then returned to her parents' home. As soon as she arrived at the door, another Qian Niang came out of the house. When they met, the two merged into one.') Zen Master Cheng Tian Xian Ascending the Dharma hall, he said: 'In the fifth watch, the waning moon sets, and the sky dawns, white clouds scatter, clearly it is the matter before your eyes. But this is not the immediate opportunity. Since it is the matter before your eyes, why is it not the immediate opportunity?' He paused for a long time and said, 'I want to say it but cannot, I can only discuss it under the trees.' Laywoman Yu of Jinling [Verse] She made a living selling fried rice cakes. She often followed the crowd to visit Zen Master Langye (Langye). Zen Master Langye used the Linji School's words of the 'True Person of No Rank' to enlighten her. One day, she heard a beggar singing the Lotus Flower Song, singing: 'If it weren't for Liu Yi (Liu Yi) delivering the letter, how could I have reached Dongting Lake (Dongting Lake)?' Suddenly, she had a great awakening and threw the rice cake tray on the ground. Her husband glanced at her sideways and said, 'Are you crazy?' Laywoman Yu slapped him and said, 'This is not a realm you can understand.' She went to visit Zen Master Langye, who knew at a glance that she had achieved something, and asked, 'Which one is the True Person of No Rank?' Laywoman Yu responded, 'There is a person of no rank, with six arms and three heads, angrily striving, splitting Mount Hua (Mount Hua) into two paths, the flowing water of ten thousand years does not know spring.' From then on, her reputation spread far and wide. Whenever a monk came, she would say, 'Child, child.' If the monk hesitated, she would close the door. Zen Master Fodeng Xun went to examine her. When Laywoman Yu saw him, she asked the same question as before. Zen Master Xun said, 'Where is the father?' Laywoman Yu turned around and bowed, revealing...
柱。珣即踏倒曰。將謂有多少奇特。便出。婆蹶起曰。兒兒來。惜你則個。珣竟不顧。安首座至。婆問甚處來。安曰德山。婆曰德山泰。乃老婆兒子。安曰。婆是甚人兒子。婆曰。被上座一問。直得立地放尿。
徑山大慧宗杲禪師
年十七剃髮具毗尼。偶閱古云門錄。恍若舊習。往依廣教珵禪師。棄游四方。從曹洞諸老宿。既得其說。去登寶峰。謁湛堂準禪師。堂一見異之。俾侍巾裓。指以入道捷徑。師橫機無所讓堂訶曰。汝曾未悟。病在意識領解。則為所知障。堂疾革。囑師曰。吾去後當見川勤。必能盡此機用(勤即圓悟)堂卒。師趨謁無盡居士。求堂塔銘。無盡門庭高。少許可與師一言相契。下榻延之。名師庵曰妙喜。洎后再謁。且囑令見圓悟。
【頌】師至天寧。一日聞悟升堂。舉僧問雲門。如何是諸佛出身處。門曰東山水上行。若是天寧即不然。忽有人問。如何是諸佛出身處。只向他道薰風自南來。殿閣生微涼。師于言下。忽然前後際斷。雖然動相不生。卻坐在凈裸裸處。悟謂曰。也不易你得到這田地。可惜死了不能得活。不疑言句。是為大病。不見道懸崖撒手。自肯承當。絕後再蘇。欺君不得。須信有這個道理。遂令居擇木堂。為不𨤲務侍者。日同士大夫入室。(擇木乃朝士止息處)。
【現代漢語翻譯】 現代漢語譯本： 柱。珣（人名）隨即一腳踢倒說：『還以為有多少奇特之處。』便離開了。老婦人跌倒后又爬起來說：『兒啊兒啊快回來，我疼你啊！』珣（人名）竟不理睬。安首座到了，老婦人問：『從哪裡來？』安說：『德山（地名）。』老婦人說：『德山泰（人名），乃是老婦人的兒子。』安說：『婆婆是誰的兒子？』老婦人說：『被上座您這一問，真叫我立刻**（此處原文不雅，不翻譯）。』
徑山大慧宗杲（人名）禪師
十七歲剃髮出家，受具足戒。偶然閱讀古云門錄，感覺好像以前就學過一樣。前往依止廣教珵（人名）禪師，後來離開四處遊歷，跟隨曹洞宗的各位老修行。已經領會了他們的說法后，前往寶峰山，拜見湛堂準（人名）禪師。湛堂準（人名）一見就覺得他很特別，讓他侍奉左右，指點他進入佛道的捷徑。宗杲（人名）橫生機鋒毫不相讓，湛堂準（人名）呵斥他說：『你還不明白，病根在於用意識去理解，這就會被所知障所障礙。』湛堂準（人名）病重時，囑咐宗杲（人名）說：『我去世后你應當去見川勤（人名），他一定能完全發揮這些機用（勤即圓悟（人名））。』湛堂準（人名）去世后，宗杲（人名）前去拜見無盡居士，請求他撰寫湛堂準（人名）的塔銘。無盡居士門庭高深，很少有人能得到他的認可，但與宗杲（人名）一見如故，留他住宿，將他的庵命名為妙喜。之後再次拜見無盡居士，無盡居士又囑咐他去見圓悟（人名）。
【頌】宗杲（人名）到達天寧寺。一天，聽到圓悟（人名）升座說法，舉了僧人問雲門（人名）的話：『如何是諸佛出身處？』雲門（人名）回答說：『東山水上行。』如果是天寧寺，我就不會這樣說。如果有人問：『如何是諸佛出身處？』我只會對他說：『薰風自南來，殿閣生微涼。』宗杲（人名）在這些話下，忽然前後際斷。雖然動相不生，卻安坐在凈裸裸處。圓悟（人名）說：『你得到這種地步也不容易。可惜死了不能復活。不懷疑言句，是為大病。不見道懸崖撒手，自肯承當，絕後再蘇，欺君不得。須信有這個道理。』於是讓他住在擇木堂，擔任不𨤲務侍者，每天與士大夫一起入室請教。（擇木堂是朝廷官員休息的地方）。
【English Translation】 English version: Zhu. Xun (person's name) immediately kicked it over and said, 'I thought there was something special about it.' Then he left. The old woman fell and got up, saying, 'Son, son, come back! I feel sorry for you!' Xun (person's name) ignored her. Chief Seat An arrived, and the old woman asked, 'Where are you coming from?' An said, 'Deshan (place name).' The old woman said, 'Deshan Tai (person's name), is my son.' An said, 'Whose son is the old woman?' The old woman said, 'Being asked by you, Venerable, makes me want to immediately ** (The original text is indecent here and will not be translated).'
Chan Master Dahui Zonggao (person's name) of Jingshan
At the age of seventeen, he shaved his head and received the full precepts. He happened to read the ancient Yunmen Record and felt as if he had learned it before. He went to rely on Chan Master Guangjiao Cheng (person's name), and later left to travel around, following the old practitioners of the Caodong school. After understanding their teachings, he went to Baofeng Mountain to visit Chan Master Zhandang Zhun (person's name). Zhandang Zhun (person's name) saw him and felt he was special, so he had him serve him and pointed out the shortcut to entering the Buddhist path. Zonggao (person's name) was quick-witted and did not give way, so Zhandang Zhun (person's name) scolded him, 'You still don't understand, the root of the problem is using consciousness to understand, which will be obstructed by the obstacle of what is known.' When Zhandang Zhun (person's name) was seriously ill, he instructed Zonggao (person's name), 'After I pass away, you should go to see Chuanqin (person's name), he will definitely be able to fully develop these functions (Qin is Yuanwu (person's name)).' After Zhandang Zhun (person's name) passed away, Zonggao (person's name) went to visit Layman Wujin, asking him to write the inscription for Zhandang Zhun's (person's name) pagoda. Layman Wujin's family was noble, and few people could gain his approval, but he and Zonggao (person's name) hit it off at first sight, and he kept him for accommodation, naming his hermitage Miaoxi. Later, he visited Layman Wujin again, who instructed him to go see Yuanwu (person's name).
[Verse] Zonggao (person's name) arrived at Tianning Temple. One day, he heard Yuanwu (person's name) ascend the seat to give a lecture, citing the words of a monk asking Yunmen (person's name): 'What is the birthplace of all Buddhas?' Yunmen (person's name) replied, 'East Mountain water flows.' If it were Tianning Temple, I would not say that. If someone asked, 'What is the birthplace of all Buddhas?' I would only say to him, 'The gentle breeze comes from the south, and the halls and pavilions feel slightly cool.' Under these words, Zonggao (person's name) suddenly cut off the past and future. Although the appearance of movement did not arise, he sat securely in a purely naked place. Yuanwu (person's name) said, 'It is not easy for you to reach this point. It is a pity that you cannot be resurrected after death. Not doubting words and sentences is a great disease. Don't you see that letting go on a cliff, willingly accepting it, and reviving after death, you cannot deceive the ruler. You must believe in this principle.' So he had him live in the Zemutang, serving as a non-official attendant, and every day he would enter the room with the scholar-officials to ask for advice. (Zemutang was a place for court officials to rest).
○悟每舉有句無句。如藤倚樹問之。師才開口。悟便曰不是不是。經半載遂問悟曰。聞和尚當時在五祖。曾問這話。不知五祖道甚麼。悟笑而不答。師曰。和尚當時須對眾問。如今說亦何妨。悟不得已。謂曰。我問有句。無句。如藤倚樹。意旨如何。祖曰。描也描不成。𦘕也𦘕不就。又問樹倒藤枯時如何。祖曰相隨來也。師當下釋然曰。我會也。悟遂舉數因緣詰之。師酬對無滯。悟曰。始知吾不汝欺。遂著臨濟正宗記付之。俾掌記室。未幾。令分座。室中握竹篦以驗學者。叢林浩然歸重。名振京師。右丞相呂公舜徒。奏賜紫衣佛日之號。會女真之變。其酋欲取禪僧十數人。師在選得免。趨吳虎丘度夏。因閱華嚴。至菩薩登七地證無生法忍。洞曉向所請問湛堂殃崛摩羅。持缽至產婦家因緣。時圓悟。
【頌】詔住云居。師往省覲。至山次日。即請為第一座。時會中多龍象。以圓悟久虛座元。俟師之來。頗有不平之心。及冬至秉拂。昭覺元禪師出衆問曰。眉間掛劍時如何。師曰。血濺梵天。圓悟于座下以手約云。住住。問得極好。答得更奇。元乃歸眾。叢林由是改觀。
○上堂。正月十四十五。雙徑椎鑼打鼓。要識祖意西來。看取村歌社舞。
○上堂。舉圓通秀禪師示眾曰。少林九年冷坐。剛
【現代漢語翻譯】 現代漢語譯本： 圓悟經常舉『有句無句，如藤倚樹』（比喻相互依存的關係）來提問。大慧宗杲禪師每次剛開口，圓悟就說：『不是，不是。』 過了半年，大慧宗杲禪師問圓悟：『聽說和尚您當時在五祖弘忍大師那裡，也問過這句話，不知道五祖怎麼回答的？』 圓悟笑著不回答。大慧宗杲禪師說：『和尚您當時應該當著大家的面問，現在說出來又有什麼妨礙呢？』 圓悟不得已，說道：『我問「有句無句，如藤倚樹」的意旨是什麼？』 五祖說：『描也描不成，畫也畫不就。』 又問：『樹倒藤枯時如何？』 五祖說：『相隨來也。』 大慧宗杲禪師當下釋然，說道：『我會了。』 圓悟於是舉出許多因緣來詰問他，大慧宗杲禪師酬對無滯。圓悟說：『才知道我沒有欺騙你。』 於是將《臨濟正宗記》交付給他，讓他掌管記室。不久，讓他分座說法。大慧宗杲禪師在室中握著竹篦，用來檢驗學人。叢林中浩然歸重於他，名聲震動京師。右丞相呂公舜徒上奏，朝廷賜予他紫衣佛日之號。 適逢女真之變（金朝入侵，1126-1234年），女真首領想要選取禪僧十幾人，大慧宗杲禪師在被選之列卻得以倖免。於是前往吳地虎丘度夏。因為閱讀《華嚴經》，到菩薩登七地證無生法忍（菩薩修行第七個階段，證悟不生不滅的真理）時，洞曉了先前所請問湛堂殃崛摩羅（佛教故事人物，后被佛陀感化）持缽至產婦家的因緣。當時是圓悟克勤禪師。
【頌】朝廷下詔讓大慧宗杲禪師住持云居山。大慧宗杲禪師前往拜見。到達山上的第二天，就被請為第一座（寺院中地位最高的僧人之一）。當時會中有很多龍象（比喻傑出的人才），因為圓悟克勤禪師長期空缺座元（寺院中負責禪修的僧人）之位，等待大慧宗杲禪師的到來，頗有不平之心。等到冬至秉拂（住持在重要場合手持拂塵說法），昭覺元禪師出衆問道：『眉間掛劍時如何？』 大慧宗杲禪師說：『血濺梵天。』 圓悟克勤禪師在座下用手示意說：『住，住。問得極好，答得更奇。』 昭覺元禪師於是回到大眾中，叢林因此而改變了看法。
上堂說法。『正月十四、十五，雙徑寺椎鑼打鼓。要認識祖師西來之意，就看看村歌社舞。』
上堂說法。舉圓通秀禪師開示大眾說：『少林寺九年冷坐，剛』
【English Translation】 English version: Master Wu often used the phrase 'Having a phrase, not having a phrase, like a vine relying on a tree' (a metaphor for interdependence) to question others. Whenever Dahui Zonggao (大慧宗杲) Zen Master opened his mouth, Master Wu would say, 'No, no.' After half a year, Dahui Zonggao Zen Master asked Master Wu, 'I heard that when you were at the Fifth Patriarch Hongren's (五祖弘忍) place, you also asked this question. I wonder what the Fifth Patriarch said?' Master Wu smiled and did not answer. Dahui Zonggao Zen Master said, 'You should have asked in front of everyone back then. What's the harm in saying it now?' Master Wu reluctantly said, 'I asked, "What is the meaning of 'Having a phrase, not having a phrase, like a vine relying on a tree'?"' The Fifth Patriarch said, 'It cannot be depicted, it cannot be painted.' He also asked, 'What happens when the tree falls and the vine withers?' The Fifth Patriarch said, 'They come together.' Dahui Zonggao Zen Master immediately understood and said, 'I understand.' Master Wu then raised many causes and conditions to question him, and Dahui Zonggao Zen Master answered without hesitation. Master Wu said, 'Now I know I have not deceived you.' He then handed him the 'Linji (臨濟) Orthodox Lineage Record' and asked him to manage the records room. Soon after, he was asked to give lectures. Dahui Zonggao Zen Master held a bamboo staff in the room to examine students. The monastic community respectfully returned to him, and his reputation shook the capital. The Right Prime Minister Lu Gong Shuntu (呂公舜徒) memorialized the throne, and the court bestowed upon him the title of 'Purple Robe Buddha Sun'. At the time of the Jurchen (女真) Rebellion (Jin Dynasty invasion, 1126-1234), the Jurchen leader wanted to select a dozen Zen monks, and Dahui Zonggao Zen Master was spared from being selected. He then went to Hutiu (虎丘) in Wu (吳) to spend the summer. While reading the Avatamsaka Sutra (華嚴經), when he reached the stage where the Bodhisattva ascends to the seventh ground and realizes the non-origination Dharma-acceptance (菩薩登七地證無生法忍, the seventh stage of Bodhisattva practice, realizing the truth of non-birth and non-death), he deeply understood the cause and condition of the previous question about Zhandang Yangjiumoluo (湛堂殃崛摩羅, a character in Buddhist stories, later converted by the Buddha) holding a bowl to a pregnant woman's house. At that time, it was Zen Master Yuanwu Keqin (圓悟克勤).
[Verse] The court issued an edict for Dahui Zonggao Zen Master to reside at Yunju Mountain (云居山). Dahui Zonggao Zen Master went to pay his respects. The day after arriving at the mountain, he was invited to be the first seat (寺院中地位最高的僧人之一, one of the highest-ranking monks in the monastery). At that time, there were many dragon elephants (比喻傑出的人才, a metaphor for outstanding talents) in the assembly, because Yuanwu Keqin Zen Master had long vacated the position of chief seat (寺院中負責禪修的僧人, the monk in charge of Zen meditation in the monastery), waiting for Dahui Zonggao Zen Master to arrive, and there was quite a bit of dissatisfaction. When the winter solstice came and he held the whisk (住持在重要場合手持拂塵說法, the abbot holds a whisk to preach on important occasions), Zen Master Zhaojue Yuan (昭覺元) came out from the crowd and asked, 'What happens when a sword hangs between the eyebrows?' Dahui Zonggao Zen Master said, 'Blood splatters the Brahma Heaven.' Yuanwu Keqin Zen Master gestured with his hand from below the seat and said, 'Stop, stop. The question is excellent, and the answer is even more extraordinary.' Zen Master Zhaojue Yuan then returned to the assembly, and the monastic community changed its view.
Ascending the hall to preach. 'On the fourteenth and fifteenth days of the first month, the Shuangjing Temple (雙徑寺) beats gongs and drums. If you want to know the meaning of the Patriarch's coming from the West, look at the village songs and community dances.'
Ascending the hall to preach. He quoted Zen Master Yuantong Xiu (圓通秀) instructing the assembly, saying, 'Sitting coldly for nine years in Shaolin (少林), just'
被神光覷破。如今玉石難分。祇得麻纏紙裹。這一個。那一個。更一個。若是明眼人。何須重說破。徑山今日。不免狗尾續貂。也有些子。老胡九年話墮。可惜當時放過致令默照之徒鬼窟長年打坐這一個那一個。更一個。雖然苦口叮嚀。卻似樹頭風過。
○上堂。水底泥牛嚼生鐵。憍梵缽提咬著舌。海神怒把珊瑚鞭。須彌山王痛不徹。
○上堂。才方八月中秋。又是九月十五。卓拄杖曰。唯有這個不遷。擲拄杖曰。一眾耳聞目睹。
○圓悟禪師忌。師拈香曰這個尊慈。平昔強項。氣壓諸方。逞過頭底顢頇。用格外底儱侗。自言我以木槵子換天下人眼睛。殊不知被不孝之子將斷貫索穿卻鼻孔。索頭既在徑山手裡。要教伊生。也由徑山。要教伊死。也由徑山。且道以何為驗。遂燒香曰。以此為驗。
○僧問大修行底人。還落因果也無。前百丈曰。不落因果。為甚麼墮野狐身。師曰。逢人但恁么舉。曰祇如后百丈道。不昧因果。為甚麼脫野狐身。師曰。逢人但恁么舉曰。或有人問徑山。大修行底人。還落因果也無。未審和尚向他道甚麼。師曰。向你道逢人但恁么舉。
○問過去心不可得。現在心不可得。未來心不可得時如何。師曰。親言出親口。曰未審如何受持。師曰。但恁么受持。決不相
【現代漢語翻譯】 現代漢語譯本： 被神光照破。如今玉和石頭難以分辨。只得用麻繩纏繞，用紙包裹。這一個，那一個，又一個。如果是明眼人，何須我再多說破？徑山（寺名）今日，不免狗尾續貂，也有些像老胡（指達摩祖師）九年面壁的話語落空。可惜當時放過，以致於默照禪的徒弟們在鬼窟里常年打坐。這一個，那一個，又一個。雖然苦口婆心叮嚀，卻像是樹頭風過，毫無作用。
上堂說法：水底的泥牛嚼著生鐵，憍梵缽提（佛陀弟子，以口業受報）咬著舌頭。海神憤怒地用珊瑚鞭子抽打，須彌山王（佛教宇宙觀中的中心山）也感覺不到疼痛。
上堂說法：才過了八月中秋，又是九月十五。拿起拄杖說：唯有這個（指真如自性）是不變的。放下拄杖說：大家親耳聽到，親眼看到。
圓悟禪師忌日。徑山禪師拈香說：這個老和尚，平素強硬，氣勢壓倒各方。逞一時過頭的糊塗，用格外不同的懵懂。自稱用木槵子（念珠）換天下人的眼睛。殊不知被不孝的兒子用斷了的繩索穿透了鼻孔。繩索頭既然在徑山手裡，要教他生，也由徑山；要教他死，也由徑山。且說用什麼來驗證？於是燒香說：用這個來驗證。
有僧人問：大修行的人，還落入因果嗎？之前的百丈禪師說：『不落因果』，為什麼會墮入野狐身？徑山禪師說：遇到人就這麼提問。僧人說：那麼後來的百丈禪師說：『不昧因果』，為什麼能脫離野狐身？徑山禪師說：遇到人就這麼提問。僧人說：如果有人問徑山禪師，大修行的人，還落入因果嗎？不知道和尚您會怎麼回答他？徑山禪師說：我會告訴你，遇到人就這麼提問。
有僧人問：過去心不可得，現在心不可得，未來心不可得，這時該如何？徑山禪師說：親口說出親口的話。僧人說：不知道該如何受持？徑山禪師說：就這麼受持，決不會相欺。
【English Translation】 English version: It is seen through by the divine light. Now jade and stone are difficult to distinguish. One can only wrap them with hemp rope and paper. This one, that one, and yet another. If one has discerning eyes, why should I explain it further? Jingshan (name of a temple) today, cannot avoid adding a dog's tail to a sable coat, somewhat like the words of old Hu (referring to Bodhidharma) after nine years of facing the wall, which fell flat. It is a pity that it was let go at that time, leading the practitioners of silent illumination Zen to sit in meditation in the ghost cave year after year. This one, that one, and yet another. Although earnestly exhorting, it is like the wind passing through the treetop, without effect.
Ascending the hall for Dharma talk: The mud ox at the bottom of the water chews raw iron, Kaundinya (a disciple of the Buddha, suffering retribution for verbal karma) bites his tongue. The sea god angrily whips with a coral whip, and even Mount Sumeru (the central mountain in the Buddhist cosmology) does not feel the pain.
Ascending the hall for Dharma talk: It was just the Mid-Autumn Festival in the eighth month, and now it is the fifteenth day of the ninth month. Raising the staff, he said: Only this (referring to the true nature of Suchness) is unchanging. Putting down the staff, he said: Everyone has heard and seen it with their own ears and eyes.
On the anniversary of Zen Master Yuanwu's death, Zen Master Jingshan offered incense and said: This old monk was usually strong and domineering, overwhelming all directions. He indulged in momentary foolishness and used extraordinary muddleheadedness. He claimed to exchange the eyes of all people with wooden rosary beads. Little did he know that he was pierced through the nostrils by an unfilial son with a broken rope. Since the end of the rope is in Jingshan's hands, whether to let him live or die is up to Jingshan. Now, how can we verify this? So he burned incense and said: Use this to verify it.
A monk asked: Do great practitioners still fall into causality? The previous Zen Master Baizhang said: 'Not falling into causality,' why did he fall into the body of a wild fox? Zen Master Jingshan said: When you meet someone, just ask this question. The monk said: Then the later Zen Master Baizhang said: 'Not being ignorant of causality,' why could he escape the body of a wild fox? Zen Master Jingshan said: When you meet someone, just ask this question. The monk said: If someone asks Zen Master Jingshan, do great practitioners still fall into causality? I wonder what the master would say to him? Zen Master Jingshan said: I would tell you, when you meet someone, just ask this question.
A monk asked: The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. What should be done at this time? Zen Master Jingshan said: Speak the words from your own mouth. The monk said: I don't know how to receive and uphold this. Zen Master Jingshan said: Just receive and uphold it like this, and you will never be deceived.
賺。
【頌】問心佛俱忘時如何。師曰。賣扇老婆手遮日。
○僧請益夾山境話。聲未絕。師便喝。僧茫然。師曰。你問甚麼。僧擬舉師連打。喝出。
○師才見僧入。便曰不是。出去。僧便出。師曰。沒量大人。被語脈里轉卻。
【頌】室中舉竹篦問僧曰。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。速道速道。僧曰。請和尚。放下竹篦。即與和尚道。師放下竹篦。僧拂袖便出。師曰。侍者認取這僧著(淳熙初賜其全錄八十卷隨大藏流行)。
虎丘紹隆禪師
荷包謁長蘆信禪師。得其大略。有傳圓悟語至者。師讀之。嘆曰。想醋生液。雖未澆腸沃胃。要且使人慶快。第恨未聆謦欬耳。遂由寶峰。依湛堂。客黃龍。叩死心禪師。次謁圓悟。一日入室。悟問曰。見見之時。見非是見。見猶離見。見不能及。舉拳曰。還見么。師曰見。悟曰頭上安頭。師聞脫然契證。悟叱曰。見個甚麼。師曰。竹密不妨流水過。悟肯之。尋俾掌藏教。有問悟曰。隆藏主柔易若此。何能為哉。悟曰。瞌睡虎耳。
○上堂。目前無法。萬象森然。意在目前。突出難辯。不是目前法。觸處逢渠。非耳目之所到。不離見聞覺知。雖然如是。也須踏著他向上關棙子始得。所以道羅籠不肯住。呼
【現代漢語翻譯】 現代漢語譯本
賺。
【頌】問心、佛俱忘時如何？師曰：『賣扇老婆手遮日。』
○僧請益夾山境話。聲未絕，師便喝。僧茫然。師曰：『你問甚麼？』僧擬舉，師連打，喝出。
○師才見僧入，便曰：『不是，出去。』僧便出。師曰：『沒量大人，被語脈里轉卻。』
【頌】室中舉竹篦問僧曰：『喚作竹篦則觸，不喚作竹篦則背，不得下語，不得無語，速道速道。』僧曰：『請和尚放下竹篦，即與和尚道。』師放下竹篦，僧拂袖便出。師曰：『侍者認取這僧著（淳熙（1174-1189）初賜其全錄八十卷隨大藏流行）。』
虎丘紹隆禪師
荷包謁長蘆信禪師，得其大略。有傳圓悟語至者，師讀之，嘆曰：『想醋生液，雖未澆腸沃胃，要且使人慶快，第恨未聆謦欬耳。』遂由寶峰，依湛堂，客黃龍，叩死心禪師。次謁圓悟。一日入室，悟問曰：『見見之時，見非是見，見猶離見，見不能及。』舉拳曰：『還見么？』師曰：『見。』悟曰：『頭上安頭。』師聞脫然契證。悟叱曰：『見個甚麼？』師曰：『竹密不妨流水過。』悟肯之。尋俾掌藏教。有問悟曰：『隆藏主柔易若此，何能為哉？』悟曰：『瞌睡虎耳。』
○上堂。目前無法，萬象森然。意在目前，突出難辯。不是目前法，觸處逢渠。非耳目之所到，不離見聞覺知。雖然如是，也須踏著他向上關棙子始得。所以道羅籠不肯住，呼
【English Translation】 English version
Earn.
[Verse] Asked, 'When both mind and Buddha are forgotten, what then?' The master said, 'An old woman selling fans shades herself from the sun.'
○ A monk sought instruction on the realm of Jiashan (夾山, a Zen master). Before the sound ceased, the master shouted. The monk was bewildered. The master said, 'What did you ask?' As the monk attempted to speak, the master struck him repeatedly and drove him out.
○ As soon as the master saw a monk enter, he said, 'No, leave.' The monk then left. The master said, 'An immeasurable great person, turned around by the words.'
[Verse] In the room, the master held up a bamboo staff and asked the monk, 'To call it a bamboo staff is to touch, not to call it a bamboo staff is to turn away. You must not speak, you must not be silent. Speak quickly, speak quickly.' The monk said, 'Please, abbot, put down the bamboo staff, and then I will speak to the abbot.' The master put down the bamboo staff, and the monk flicked his sleeve and left. The master said, 'Attendant, recognize this monk' (In the early Chunxi (淳熙, 1174-1189) period, eighty volumes of his complete records were bestowed and circulated with the Great Treasury).
Huqiu Shaolong (虎丘紹隆, a Zen master) Zen Master
He Bao (荷包, a monk's name) visited Zen Master Changlu Xin (長蘆信, a Zen master), gaining a general understanding. Someone brought words from Yuanwu (圓悟, a Zen master). The master read them and sighed, 'Like vinegar producing liquid, though it hasn't nourished my stomach, it still makes one feel happy. I only regret not hearing his cough.' Then he went from Baofeng (寶峰, a mountain), relied on Zhantang (湛堂, a Zen master), stayed at Huanglong (黃龍, a mountain), and called on Zen Master Sixin (死心, a Zen master). Next, he visited Yuanwu. One day, entering the room, Yuanwu asked, 'When seeing sees, seeing is not seeing. Seeing is still apart from seeing, seeing cannot reach.' Raising his fist, he said, 'Do you see it?' The master said, 'I see it.' Yuanwu said, 'Adding a head on top of a head.' Upon hearing this, the master suddenly attained enlightenment. Yuanwu scolded, 'What did you see?' The master said, 'The dense bamboo does not hinder the flowing water.' Yuanwu affirmed him. Soon, he was appointed to manage the scriptures. Someone asked Yuanwu, 'Abbot Long (隆, referring to Shaolong) is so gentle and easygoing, how can he do it?' Yuanwu said, 'A sleeping tiger's ear.'
○ Ascending the hall. 'Before the eyes there is no law, yet myriad phenomena are lush. The meaning is before the eyes, yet difficult to discern. Not the law before the eyes, meeting it everywhere. Not reached by ears and eyes, not apart from seeing, hearing, feeling, and knowing. Although it is like this, one must also step on the upward latch to attain it. Therefore, it is said that the cage refuses to stay, calling'
喚不回頭。佛祖不安排。至今無處所。如是則不勞斂念。樓閣門開。寸步不移。百城俱到。驀拈拄杖劃一劃云。路逢死蛇莫打殺。無底籃子盛將歸。
【頌】初參死心。心問你是甚麼僧。師曰行腳僧。心曰。你是何處村僧。行甚驢腳馬腳。師曰。廣南蠻道甚麼。何不高聲道。心曰。卻有些衲僧氣息。遂留過夏【增收】。
育王佛智端裕禪師
往依凈慈一禪師。未幾。偶聞僧擊露柱曰。你何不說禪。師忽微省。去謁龍門遠。甘露卓。泐潭祥。皆以穎邁見推。晚見圓悟于鐘阜。一日悟問。誰知正法眼藏。向這瞎驢邊滅卻。即今是滅不滅。曰請和尚合取口好。悟曰。此猶未出常情。師擬對。悟擊之。師頓去所滯。
○上堂曰。行時絕行跡。說時無說蹤。行說若到。則垛生招箭。行說未明。則神鋒劃斷。就使說無滲漏。行不迷方。猶滯殼漏在。若是大鵬金翅。奪迅百千由旬。十影神駒。馳驟四方八極。不取次㗖啄。不隨處埋身。且總不依倚。還有履踐分也無。剎剎塵塵是要津。
○上堂曰。德山入門便棒。多向皮袋裡埋蹤。臨濟入門便喝。總在聲塵中出沒。若是英靈衲子。直須足下風生。超越古今途轍。拈拄杖卓一下。喝一喝曰。祇這個。何似生。若喚作棒喝。瞌睡未惺。不喚作棒喝。未識德
山臨濟。畢竟如何。復卓一下曰。總不得動著。
○師蒞眾。色必凜然。𥨊食不背眾。唱道無倦。紹興庚午十月初。示微疾。首座法全。請遺訓。師曰。盡此心意。以道相資。語絕而逝。
大溈佛性法泰禪師
僧問。理隨事變。該萬有而一片虛凝。事逐理融。等千差而咸歸實際。如何是理法界。師曰。山河大地。曰如何是事法界。師曰。萬象森羅。曰如何是理事無礙法界。師曰。東西南北。曰如何是事事無礙法界。師曰。上下四維。
○上堂。推真。真無有相。窮妄。妄無有形。真妄兩無所有。廓然露出眼睛。眼睛既露見個甚麼曉日爍開巖畔雪。朔風吹綻臘梅華。
○上堂。達得人空法空。未稱祖佛家風。體得全用全照。亦非衲僧要妙。直須打破牢關。識取向上一竅。如何是向上一竅。春寒料峭。凍殺年少。
○上堂。欲識佛去處。祇這語聲是。咄傅大士不識好惡。以昭昭靈靈。教壞人家男女。被志公和尚一喝曰。大士莫作是說。別更道看。大士復說曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。志公呵呵大笑曰。前頭猶似可。末後更愁人。
護國此庵景元禪師
習臺教三祀。棄謁圓悟于鐘阜。因僧讀死心小參語云。既迷須得個悟。既悟須識悟中迷。迷
【現代漢語翻譯】 現代漢語譯本 山臨濟（地名）。 究竟如何？ 又用手杖敲了一下說：『總不能觸動它。』
○禪師主持寺院，神色必定嚴肅。 用餐一定不背對大眾。 講經說法從不厭倦。 紹興庚午年（1150年）十月初，略微示現疾病。 首座法全，請求遺訓。 禪師說：『盡此心意，以道義互相幫助。』說完就去世了。
大溈佛性法泰禪師
僧人問：『理隨事變，包含萬有而一片虛空凝聚。 事逐理融，等同千差而全部歸於實際。 如何是理法界？』 禪師說：『山河大地。』 問：『如何是事法界？』 禪師說：『萬象森羅。』 問：『如何是理事無礙法界？』 禪師說：『東西南北。』 問：『如何是事事無礙法界？』 禪師說：『上下四維。』
○上堂說法：推究真，真沒有相狀。 窮盡妄，妄沒有形體。 真妄兩方面都沒有任何東西，廓然顯露出眼睛。 眼睛既然顯露，看見了什麼？ 曉日照耀融化巖邊的雪，寒風吹開臘月的梅花。
○上堂說法：通達了人空法空，還不能稱為祖佛的家風。 體會了全用全照，也不是衲僧的精妙之處。 必須打破牢固的關隘，認識向上的一竅。 如何是向上的一竅？ 春寒料峭，凍死年少。
○上堂說法：想要認識佛的去處，就是這說話的聲音。 咄！傅大士（人名）不識好壞，用昭昭靈靈，教壞人家的男女。 被志公和尚一喝說：『大士不要這樣說，另外說來看看。』 傅大士又說：『空手拿著鋤頭，步行騎著水牛。 人從橋上過，橋流水不流。』 志公呵呵大笑說：『前面好像還可以，最後更讓人擔憂。』
護國此庵景元禪師
學習臺教三年，放棄後去鐘阜拜見圓悟禪師。 因為僧人讀死心的小參語說：『既然迷惑就必須得到覺悟，既然覺悟就必須認識覺悟中的迷惑。
【English Translation】 English version Shan Linji (place name). What is it ultimately like? He tapped once with his staff and said, 'You absolutely cannot touch it.'
○When the Master presided over the assembly, his expression was always solemn. He never turned his back to the assembly when eating. He never tired of preaching the Dharma. In the tenth month of the Gengwu year of Shaoxing (1150), he showed a slight illness. The head monk, Faquan, requested his last instructions. The Master said, 'Exhaust this mind and intention, and assist each other with the Way.' He passed away after saying these words.
Great Wei Foxing Fatai Zen Master
A monk asked, 'Principle changes with events, encompassing all things while a single emptiness congeals. Events merge with principle, equally differentiating and all returning to reality. What is the Dharma realm of principle?' The Master said, 'Mountains, rivers, and the great earth.' He asked, 'What is the Dharma realm of events?' The Master said, 'The myriad phenomena in their vast array.' He asked, 'What is the unobstructed Dharma realm of principle and events?' The Master said, 'East, west, south, and north.' He asked, 'What is the unobstructed Dharma realm of event and event?' The Master said, 'Above, below, and the four dimensions.'
○Ascending the hall: Investigating truth, truth has no form. Exhausting delusion, delusion has no shape. Truth and delusion are both without anything, clearly revealing the eyes. Since the eyes are revealed, what is seen? The morning sun shines and melts the snow on the cliff, the north wind blows and opens the plum blossoms in the twelfth month.
○Ascending the hall: Attaining emptiness of self and emptiness of Dharma is not yet called the family style of the ancestral Buddhas. Understanding complete function and complete illumination is also not the essence of a monastic. One must break through the firm barrier and recognize the one aperture above. What is the one aperture above? The spring cold is biting, freezing the young to death.
○Ascending the hall: If you want to know where the Buddha is, it is just this sound of speech. Tut! Layman Fu Dashi (person's name) does not know good from bad, using clarity and spirituality to corrupt the men and women of other families. He was scolded by Zen Master Zhigong, who said, 'Layman, do not say such things. Say something else.' Layman Fu then said, 'Empty-handed, I hold a hoe; walking, I ride a water buffalo. People pass over the bridge, but the bridge flows and the water does not.' Zhigong laughed heartily and said, 'The beginning seems acceptable, but the end is even more worrying.'
Huguo Ciao Jingyuan Zen Master
He studied the Tiantai teachings for three years, then abandoned them to visit Zen Master Yuanwu at Zhongfu. Because a monk read the small consultation words of Dead Heart, saying, 'Since there is delusion, there must be enlightenment; since there is enlightenment, one must recognize the delusion within enlightenment.'
中悟。迷悟雙忘卻。從無迷悟處。建立一切法。師聞而疑。即趍佛殿。以手托開門扉。豁然大徹。繼而執侍。機辯逸發。圓悟目為聱頭元。侍者遂自題肖像。付之曰。生平只說聱頭禪。撞著聱頭如鐵壁。脫卻羅籠截腳。跟大地撮來墨漆黑。晚年轉覆沒刀刀。奮金剛椎碎窠窟。他時要識圓悟面。一為渠儂並拈出。
南峰云辯禪師
參圓悟值入室才踵門。悟曰。看腳下。師打露柱一下。悟曰。何不著實道取一句。師曰。師若搖頭。弟子擺尾。悟曰。你試擺尾看。師翻筋斗而出。悟大笑。由是知名。一日入城與道俗行。至十郎巷。有問巷在這裡。十郎在甚處。師奮臂曰。隨我來。
靈隱慧遠佛海禪師
會圓悟復領昭覺。師即之聞悟普說。舉龐居士問馬祖。不與萬法為侶因緣。師忽頓悟仆于眾。眾掖之。師乃曰。吾夢覺矣。至夜小參。師出問曰。凈裸裸空無一物。赤骨力貧無一錢。戶破家亡。乞師賑濟。悟曰。七珍八寶一時拏。師曰。禍不入謹家之門。悟曰。機不離位墮在毒海。師隨聲便喝。悟以拄杖擊禪床云。吃得棒也未。師又喝。悟連喝兩喝。師便禮拜。自此機鋒峻發。無所抵捂。
○上堂。好是仲春漸暖。那堪寒食清明。萬疊雲山聳翠。一天風月良鄰。在處花紅柳綠。湖天浪穩風平。山
【現代漢語翻譯】 現代漢語譯本： 中悟。迷與悟一併忘卻。原本就沒有迷與悟之處，卻要建立一切法。圓悟禪師聽了，心生疑惑。立即跑到佛殿，用手推開門，頓時大徹大悟。之後便在圓悟禪師身邊侍奉，機智辯才如泉涌般涌現。圓悟禪師稱他為『聱頭元』。這位侍者於是自己題寫畫像，並附上偈語說：『平生只說聱頭禪，撞著聱頭如鐵壁。脫卻羅籠截腳，跟大地撮來墨漆黑。晚年轉覆沒刀刀，奮金剛椎碎窠窟。他時要識圓悟面，一為渠儂並拈出。』
南峰云辯禪師
參拜圓悟禪師，剛到入室的門檻，圓悟禪師就說：『看腳下。』云辯禪師便打了一下露柱。圓悟禪師說：『為何不切實地說一句？』云辯禪師說：『師父若是搖頭，弟子便擺尾。』圓悟禪師說：『你試著擺尾看看。』云辯禪師便翻了個觔斗走了出去。圓悟禪師大笑。云辯禪師因此而聞名。一日，云辯禪師入城，與僧俗一同行走，走到十郎巷。有人問：『巷子在這裡，十郎在哪裡？』云辯禪師奮起手臂說：『隨我來！』
靈隱慧遠佛海禪師
適逢圓悟禪師再次領眾住持昭覺寺，慧遠禪師便前去拜見。聽到圓悟禪師普說佛法，舉龐居士問馬祖『不與萬法為侶』的因緣，慧遠禪師忽然頓悟，倒在人群中。眾人扶起他，慧遠禪師說：『我如夢初醒啊！』到了晚上小參時，慧遠禪師出列提問：『凈裸裸空無一物，赤骨力貧無一錢，戶破家亡，乞師賑濟。』圓悟禪師說：『七珍八寶一時拏。』慧遠禪師說：『禍不入謹家之門。』圓悟禪師說：『機不離位墮在毒海。』慧遠禪師隨即便喝了一聲。圓悟禪師用拄杖敲擊禪床說：『吃得棒也未？』慧遠禪師又喝了一聲。圓悟禪師接連喝了兩聲。慧遠禪師便禮拜。從此以後，慧遠禪師的機鋒銳利，無人能抵擋。
上堂開示。正是仲春時節，天氣漸漸轉暖，卻又遇上寒食、清明。重重疊疊的雲山聳立著翠綠的山峰，一天的風和月都是美好的鄰居。到處都是鮮紅的花朵和碧綠的柳樹，湖面平靜，風也平穩。山...
【English Translation】 English version: Zhong Wu (Middle Enlightenment). Forget both delusion and enlightenment. From where there is no delusion or enlightenment, establish all dharmas. The master (Yuan Wu) heard this and was doubtful. He immediately went to the Buddha hall, pushed open the door with his hand, and suddenly had a great enlightenment. After that, he served by Yuan Wu's side, and his wit and eloquence flowed like a spring. Yuan Wu called him 'Stubborn Yuan'. The attendant then inscribed his own portrait, attaching a verse saying: 'All my life I only speak of stubborn Chan, bumping into stubbornness is like an iron wall. Shedding the net and cutting off the feet, scooping up the entire earth, it's pitch black. In old age, I turn back to having no knife, wielding the vajra pestle to smash the nest. If you want to know Yuan Wu's face in the future, I will pick it out for you along with him.'
Chan Master Yunbian of Nanfeng
He visited Yuan Wu, and just as he stepped into the room, Yuan Wu said, 'Look under your feet.' Yunbian struck the exposed pillar once. Yuan Wu said, 'Why don't you say a real sentence?' Yunbian said, 'If the master shakes his head, the disciple will wag his tail.' Yuan Wu said, 'Try wagging your tail and see.' Yunbian somersaulted out. Yuan Wu laughed loudly. From this, he became famous. One day, he entered the city and walked with monks and laypeople. When they reached Shilang Lane, someone asked, 'The lane is here, where is Shilang?' Yunbian raised his arm and said, 'Follow me!'
Chan Master Fohai Huiyuan of Lingyin
He met Yuan Wu again when he was leading Zhao Jue Temple. Huiyuan went to see him and heard Yuan Wu's universal teachings, citing the story of Layman Pang asking Mazu about 'not being a companion to the myriad dharmas'. Huiyuan suddenly had an enlightenment and fell in the crowd. The crowd supported him. Huiyuan said, 'I have awakened from a dream!' That night, during the small assembly, Huiyuan came forward and asked, 'Completely naked, without a single thing, utterly poor, without a single coin, the house is broken and the family is destroyed, I beg the master for relief.' Yuan Wu said, 'Grab all the seven treasures and eight jewels at once.' Huiyuan said, 'Misfortune does not enter the door of a cautious family.' Yuan Wu said, 'The mechanism does not leave its position, falling into the sea of poison.' Huiyuan immediately shouted. Yuan Wu struck the Zen bed with his staff, saying, 'Have you taken the beating yet?' Huiyuan shouted again. Yuan Wu shouted twice in a row. Huiyuan then bowed. From then on, Huiyuan's Zen wit was sharp and unstoppable.
Sermon in the hall. It is a good time in mid-spring, gradually warming up, but it is unbearable to have the Hanshi (Cold Food Festival) and Qingming (Tomb-Sweeping Day). The overlapping cloud mountains stand tall with green peaks, and a day of wind and moon are good neighbors. Everywhere there are red flowers and green willows, the lake is calm, and the wind is steady. Mountain...
禽枝上語諄諄。再三𤨏𤨏碎碎。囑付叮叮嚀嚀。你且道。他叮嚀囑付個甚麼卓拄杖曰。記取明年今日。依舊寒食清明。
鴻福文禪師
上堂。不昧不落作么會。會得依前墮野狐。一夜涼風生𦘕角。滿船明月泛江湖。
華藏民禪師
初講楞嚴於成都。為義學所歸。時圓悟居昭覺。師與勝禪師為友。因造焉聞悟小參。舉國師三喚侍者因緣。趙州拈云。如人暗中書字。字雖不成。文彩已彰。那裡是文彩已彰處。師心疑之。告香入室。悟問。坐主講何經。師曰楞嚴。悟曰。楞嚴有七處徴心八還辯見。畢竟心在甚麼處。師多呈藝解。悟皆不背。師復請益。悟令一切處作文彩已彰。會偶僧請益十玄談。方舉問君心印作何顏。悟厲聲曰。文彩已彰。師聞而有省。遂求印證。悟示以本色鉗錘。師則罔措。一日白悟曰。和尚休舉話。待某說看。悟諾。師曰。尋常拈錘豎拂。豈不是經中道。一切世界。諸所有相。皆即菩提。妙明真心。悟笑曰。你元來在這裡作活計。師又曰下喝敲床時。豈不是返聞聞自性。性成無上道。悟曰。你豈不見經中道。妙性圓明。離諸名相。師于言下釋然。悟出蜀居夾山。師罷講。侍行。悟為眾夜參。舉古帆未掛因緣。師聞未領。遂求決。悟曰你問我。師舉前話。悟曰。庭前柏樹子。師即
【現代漢語翻譯】 現代漢語譯本 鳥兒在樹枝上不停地鳴叫，一遍又一遍，細細碎碎，叮囑個沒完沒了。你且說說，它叮囑些什麼呢？（拿起）卓拄杖說：『記住明年今日，依舊是寒食節和清明節。』
鴻福文禪師
上堂說法：『不昧不落』（不迷惑，不落入窠臼）如何領會？領會了依舊會墮入野狐禪。一夜涼風吹動了牛角號，滿船的明月倒映在江湖上。
華**禪師
最初在成都講《楞嚴經》（《大佛頂首楞嚴經》），被義學（注重名相分析的學派）所推崇。當時圓悟禪師住在昭覺寺，華禪師與勝禪師是朋友，因此前去拜訪，聽圓悟禪師小參（小型的參禪）。圓悟禪師舉了國師（忠國師南陽慧忠）三次呼喚侍者的因緣（典故），趙州禪師評論說：『如同人在黑暗中寫字，字雖然不成形，但文采已經顯現。』（圓悟禪師問）哪裡是文采已經顯現的地方？華禪師心中疑惑，於是請求入室請教。圓悟禪師問：『坐主（對講經者的尊稱）講的是什麼經？』華禪師說：『《楞嚴經》。』圓悟禪師說：『《楞嚴經》有七處征心、八還辯見，究竟心在什麼地方？』華禪師多次展示自己的理解，圓悟禪師都未否定。華禪師再次請教，圓悟禪師讓他『一切處作文彩已彰』（在任何地方都要體現文采已彰）。恰巧有僧人請教十玄談（華嚴宗的十玄門），剛問到『君心印作何顏』（你的心印是什麼樣子），圓悟禪師厲聲說：『文彩已彰！』華禪師聽後有所領悟，於是請求印證。圓悟禪師用本色鉗錘（直截了當的手段）來開示他，華禪師卻不知所措。一天，華禪師對圓悟禪師說：『和尚不要舉話頭，讓我來說說看。』圓悟禪師答應了。華禪師說：『尋常拈錘豎拂（禪宗常用的教學方式），豈不是經中說的「一切世界，諸所有相，皆即菩提，妙明真心」？』圓悟禪師笑著說：『你原來在這裡做活計（在這裡執著于表象）！』華禪師又說：『下喝敲床時（禪宗常用的教學方式），豈不是返聞聞自性，性成無上道？』圓悟禪師說：『你豈不見經中說「妙性圓明，離諸名相」？』華禪師在言下釋然開悟。圓悟禪師離開四川到夾山居住，華禪師停止講經，侍奉跟隨。圓悟禪師為大眾夜參（晚間的參禪），舉了『古帆未掛』的因緣（典故），華禪師聽了沒有領會，於是請求決疑。圓悟禪師說：『你問我。』華禪師舉了之前的話，圓悟禪師說：『庭前柏樹子。』華**禪師當下開悟。
【English Translation】 English version The birds on the branches chirp earnestly, again and again, in small, fragmented sounds, repeatedly urging and reminding. Tell me, what are they urging and reminding? (Picking up) the Zhuo staff, (I) say: 'Remember next year today, it will still be the Hanshi (Cold Food Festival) and Qingming (Tomb-Sweeping Day) Festivals.'
Chan Master Hongfu Wen
Ascending the Dharma hall: 'Not being deluded, not falling' (not being confused, not falling into stereotypes), how to understand? Understanding it, one will still fall into the wild fox Chan. A cool breeze arises at night, stirring the ox horn, a full boat of bright moon reflects on the rivers and lakes.
Chan Master Hua**
Initially lectured on the Surangama Sutra (The Sutra of the Heroic One) in Chengdu, and was revered by the school of textual analysis. At that time, Chan Master Yuanwu resided at Zhaojue Temple. Chan Master Hua was friends with Chan Master Sheng, so he went to visit and listened to Chan Master Yuanwu's small Chan session. Chan Master Yuanwu cited the story of National Teacher (National Teacher Nanyang Huizhong) calling his attendant three times. Chan Master Zhaozhou commented: 'It is like a person writing in the dark; although the characters are not formed, the literary brilliance is already apparent.' (Chan Master Yuanwu asked) Where is the place where the literary brilliance is already apparent? Chan Master Hua was doubtful in his heart, so he requested to enter the room for instruction. Chan Master Yuanwu asked: 'What sutra is the lecturer teaching?' Chan Master Hua said: 'The Surangama Sutra.' Chan Master Yuanwu said: 'The Surangama Sutra has seven places to examine the mind and eight returns to distinguish seeing. Where exactly is the mind?' Chan Master Hua presented his interpretations many times, and Chan Master Yuanwu did not deny any of them. Chan Master Hua asked for further instruction, and Chan Master Yuanwu told him to 'make literary brilliance apparent in all places' (manifest literary brilliance in every place). Coincidentally, a monk asked about the Ten Mysterious Gates (the ten profound principles of the Huayan school), just as he asked 'What is the appearance of the seal of the mind?', Chan Master Yuanwu sternly said: 'Literary brilliance is already apparent!' Chan Master Hua had some understanding upon hearing this, so he requested confirmation. Chan Master Yuanwu used the original hammer (direct means) to enlighten him, but Chan Master Hua was at a loss. One day, Chan Master Hua said to Chan Master Yuanwu: 'Venerable Master, do not raise a topic; let me speak.' Chan Master Yuanwu agreed. Chan Master Hua said: 'Isn't the usual raising of the hammer and holding up the whisk (common teaching methods in Chan Buddhism) what the sutra says, "All worlds, all phenomena, are all Bodhi, the wonderfully bright true mind"?' Chan Master Yuanwu smiled and said: 'You are originally making a living here (clinging to appearances)!' Chan Master Hua also said: 'Isn't the shouting and striking the bed (common teaching methods in Chan Buddhism) the returning to hear one's own nature, and the nature becoming the unsurpassed path?' Chan Master Yuanwu said: 'Have you not seen the sutra say, "The wonderful nature is perfectly clear, apart from all names and forms"?' Chan Master Hua was enlightened upon hearing these words. Chan Master Yuanwu left Sichuan to reside at Jiashan, and Chan Master Hua stopped lecturing and served as an attendant. Chan Master Yuanwu gave a night Chan session for the assembly, citing the story of 'the ancient sail not yet hung' (a Zen koan), Chan Master Hua did not understand it, so he asked for clarification. Chan Master Yuanwu said: 'You ask me.' Chan Master Hua cited the previous words, and Chan Master Yuanwu said: 'The cypress tree in the courtyard.' Chan Master Hua** was enlightened immediately.
洞明。謂悟曰。古人道如一滴投于巨壑。殊不知大海投於一滴。悟笑曰。奈這漢何。后謁佛鑑於蔣山。鑒問。佛果有不曾亂為人說底句。曾與你說么。師曰。合取狗口。鑒震聲曰。不是這個道理。師曰。無人奪你鹽茶袋。叫作甚麼。鑒曰。佛果若不為你說。我為你說。師曰。和尚疑時。退院別參去。鑒呵呵大笑。
昭覺道元禪師
謁大別道禪師。因看廓然無聖之語。忽爾失笑曰。達磨元來在這裡。道譽之。往參佛鑒。佛眼蒙賞識。依圓悟于金山。以所見告。悟弗之許。悟被 詔住云居。師從之。雖有信入。終以鯁胸之物。未去為疑。會悟問參徒。生死到來時如何。僧曰。香檯子笑和尚。次問師。汝作么生。師曰。草賊大敗。悟曰。有人問你時如何。師擬答。悟憑陵曰。草賊大敗。師即徹證。圓悟以拳擊之。師拊掌大笑。悟曰。汝見甚麼便如此。師曰。毒拳未報。永劫不忘。
中竺[仁-二+(ㄠ*刀)]堂中仁禪師
往來三藏譯經所。諦窮經論。特於宗門未之信。時圓悟居天寧。凌晨謁之。悟方為眾入室。師見敬服。奮然造前。悟曰。依經解義。三世佛冤。離經一字。即同魔說。速道速道。師擬對。悟劈口擊之。因墜一齒。即大悟。
○上堂。九十春光已過半。養花天氣正融和。海棠
【現代漢語翻譯】 現代漢語譯本 洞明（人名）。悟（人名）說：『古人說，就像一滴水投入巨大的山谷。』殊不知是大海投入一滴水。悟笑著說：『拿這個漢（指洞明）怎麼辦呢？』後來在蔣山拜見佛鑒（人名）。佛鑒問：『佛果（人名）有不曾隨便為人說的句子，曾經對你說過嗎？』洞明回答：『合上你的狗嘴。』佛鑒大聲說：『不是這個道理。』洞明說：『沒有人搶你的鹽茶袋，叫什麼？』佛鑒說：『佛果如果不為你（洞明）說，我為你（洞明）說。』洞明說：『和尚你如果疑惑，就退院另外參學去。』佛鑒哈哈大笑。
昭覺道元禪師（人名） 拜見大別道禪師（人名）。因為看到『廓然無聖』這句話，忽然失笑說：『達磨（菩提達摩的簡稱）原來在這裡。』大別道禪師讚許他。前往拜見佛鑒（人名），佛眼蒙（人名）賞識。跟隨圓悟（人名）在金山。把所見告訴圓悟，圓悟不認可。圓悟被皇帝下詔住持云居寺，道元禪師跟隨他。雖然有信入，但終究有梗在胸中的東西，沒有去除，成為疑惑。恰逢圓悟問參禪的徒弟：『生死到來時如何？』僧人說：『香檯子笑和尚。』接著問洞元禪師：『你怎麼樣？』洞元禪師說：『草賊大敗。』圓悟說：『有人問你時如何？』洞元禪師剛要回答，圓悟逼近說：『草賊大敗。』洞元禪師立刻徹底領悟。圓悟用拳頭打他，洞元禪師拍手大笑。圓悟說：『你見到什麼便這樣？』洞元禪師說：『毒拳未報，永劫不忘。』
中竺[仁-二+(ㄠ*刀)]堂中仁禪師（人名） 往來於三藏（佛教經典總稱）譯經場所，詳細研究經論，唯獨對宗門不相信。當時圓悟（人名）住在天寧寺，凌晨拜見他。圓悟正在為大眾入室說法，中仁禪師見到后敬佩信服，奮然走到前面。圓悟說：『依照經書解釋義理，三世佛（過去、現在、未來三世的一切佛）都喊冤；離開經書一個字，就等同於魔鬼的說法。』快說快說。中仁禪師剛要回答，圓悟劈頭蓋臉地打他，中仁禪師因此掉了一顆牙齒，隨即大悟。
○上堂。九十春光已過半，養花天氣正融和，海棠
【English Translation】 English version Dongming (name) said to Wu (name): 'The ancients said it's like a drop of water thrown into a huge ravine.' Little did they know it's the ocean thrown into a drop. Wu laughed and said, 'What to do with this Han (referring to Dongming)?' Later, he visited Fojian (name) at Jiangshan. Fojian asked, 'Does Foguo (name) have a sentence he never casually tells people? Has he ever told you?' Dongming replied, 'Shut your dog mouth.' Fojian said loudly, 'That's not the principle.' Dongming said, 'No one is robbing your salt and tea bag, what are you yelling about?' Fojian said, 'If Foguo doesn't tell you (Dongming), I will tell you (Dongming).' Dongming said, 'If you, as a monk, are doubtful, then leave the monastery and study elsewhere.' Fojian laughed heartily.
Zen Master Daoyuan of Zhaojue (name) He visited Zen Master Dabie Dao (name). Upon seeing the phrase 'Vast emptiness, no sage,' he suddenly laughed and said, 'Damo (short for Bodhidharma) is originally here.' Dabie Dao praised him. He went to visit Fojian (name), and Foyan Meng (name) appreciated him. He followed Yuanwu (name) at Jinshan. He told Yuanwu what he had seen, but Yuanwu did not approve. Yuanwu was ordered by the emperor to reside at Yunju Temple, and Daoyuan followed him. Although he had faith, there was still something stuck in his chest, which had not been removed, causing doubt. It happened that Yuanwu asked his Zen students, 'What happens when life and death arrive?' A monk said, 'The incense stand laughs at the monk.' Then he asked Daoyuan, 'What about you?' Daoyuan said, 'The grass bandits are utterly defeated.' Yuanwu said, 'What if someone asks you?' As Daoyuan was about to answer, Yuanwu approached and said, 'The grass bandits are utterly defeated.' Daoyuan immediately had a thorough realization. Yuanwu struck him with his fist, and Daoyuan clapped and laughed loudly. Yuanwu said, 'What did you see that made you like this?' Daoyuan said, 'The poisonous fist has not been repaid, and I will never forget it.'
Zen Master Zhongren of Zhongzhu [Ren-two+(ㄠ*knife)] Hall (name) He frequented the sutra translation centers of the Tripitaka (the complete Buddhist canon), studying the scriptures and treatises in detail, but he did not believe in the Zen school. At that time, Yuanwu (name) lived in Tianning Temple, and Zhongren visited him early in the morning. Yuanwu was giving a Dharma talk to the assembly, and Zhongren was impressed and respectful upon seeing him, so he stepped forward. Yuanwu said, 'Explaining the meaning according to the scriptures makes the Buddhas of the three times (past, present, and future) cry out in injustice; departing from the scriptures by a single word is the same as the words of a demon.' Speak quickly, speak quickly. As Zhongren was about to answer, Yuanwu struck him in the face, and Zhongren lost a tooth, and immediately had a great enlightenment.
○ Ascending the hall. Ninety springs have passed half, the weather for raising flowers is harmonious, crabapple
枝上鶯聲好。道與時流見得么。雖然如是。且透聲透色一句作么生道金勒馬嘶芳草地玉樓人醉杏花天。
○上堂。舉狗子無佛性話。乃曰。二八佳人刺繡遲。紫荊花下囀黃鸝可憐無限傷春意。盡在停針不語時。
○淳熙甲午。四月八日 孝宗皇帝詔入。賜座說法。帝舉不與萬法為侶因緣。俾拈提。師拈罷。頌曰。秤錘搦出油。閒言長語休。腰纏十萬貫。騎鶴上揚州。
像耳袁覺禪師
出蜀遍謁有道尊宿后往大溈依佛性。頃之入室陳所見。性曰。汝忒煞遠在。然知其為法器。俾充侍者。掌賓客。師每侍性。性必舉法華開示悟入四字。令下語。又曰。直待我豎點頭時。汝方是也。偶不職。被斥。制中無依。寓俗士家。一日誦法華。至亦復不知何者是火。何者是舍。乃豁然。制罷歸省。性見首肯之。圓悟再得旨住云居。師至彼。以所得白悟。悟呵云本是凈地。屙屎作么。師所疑頓釋。嘗語客曰。東坡云。我持此石歸。袖中有東海。山谷云。惠崇煙雨蘆雁坐我瀟湘洞庭。欲喚扁舟歸去。傍人謂是丹青。此禪髓也。
中巖華嚴祖覺禪師
依圓悟于鐘阜。一日入室。悟舉羅山道有言時。踞虎頭收虎尾。第一句下明宗旨。無言時覿露機鋒。如同電拂。作么生會。師莫能對。夙夜參究。忽然有省
【現代漢語翻譯】 現代漢語譯本： 枝頭的黃鶯鳴叫聲多麼動聽啊。道與當今世俗之人所見相同嗎？雖然是這樣，那麼透過聲音和色彩表達的那一句該怎麼說呢？『金鞍駿馬在長滿芳草的地上嘶鳴，華麗樓閣里的人們在杏花盛開的時節沉醉。』 上堂說法。拈出『狗子無佛性』的話頭。於是說：『二八年華的女子刺繡動作遲緩，紫荊花下黃鸝婉轉啼鳴，令人憐惜這無限的傷春之情，都蘊含在她停下針線不語的時刻。』 宋孝宗淳熙甲午年（1174年）四月八日，孝宗皇帝下詔讓他入宮，賜座說法。皇帝舉出『不與萬法為侶』的因緣，讓他拈提。禪師拈提完畢，頌道：『秤錘里也能榨出油，閒言碎語都停止吧。腰纏十萬貫錢，騎著仙鶴上揚州。』 象耳袁覺禪師 從四川出發，遍訪各地有道的尊宿，後來到大溈山依止佛性禪師。不久后入室陳述自己的見解。佛性禪師說：『你離題太遠了。』然而知道他是可造就的法器，讓他擔任侍者，掌管賓客接待。袁覺禪師每次侍奉佛性禪師，佛性禪師必定舉出『法華開示悟入』這四個字，讓他下語。又說：『等到我點頭認可的時候，你才算對了。』有一次因失職，被斥責，在寺廟中無所依靠，寄居在俗人家中。一天誦讀《法華經》，讀到『亦復不知何者是火，何者是舍』時，忽然開悟。事情結束后回到寺廟，佛性禪師見到他表示認可。圓悟禪師再次得到旨意，住持云居山。袁覺禪師到那裡，將自己的所得告訴圓悟禪師。圓悟禪師呵斥道：『本來是清凈之地，你在這裡拉屎幹什麼？』袁覺禪師的疑惑頓時消解。他曾對客人說：『蘇東坡說，我拿著這塊石頭回去，衣袖中就有了東海。黃山谷說，惠崇的煙雨蘆雁圖，讓我彷彿坐在瀟湘洞庭湖上，想要呼喚小船歸去，旁邊的人卻以為是丹青畫。』這就是禪的精髓啊。 中巖華嚴祖覺禪師 在鐘阜山依止圓悟禪師。一天入室，圓悟禪師舉出羅山禪師的話：『有言語時，踞虎頭，收虎尾，第一句下明宗旨；無言語時，覿露機鋒，如同閃電拂過。』你們怎麼理解？祖覺禪師不能回答，日夜參究，忽然有所領悟。
【English Translation】 English version: How delightful is the warbling of the orioles on the branches. Is the Dao the same as what the people of this era see? Although it is so, then how should one express that phrase that conveys through sound and color? 'Golden-bridled horses neigh on the grassy fields, and people in ornate pavilions are intoxicated in the season of blooming apricot flowers.' Ascending the hall to preach. He brought up the topic of 'A dog has no Buddha-nature'. Thereupon he said: 'A maiden of sixteen is slow at embroidery, and orioles sing sweetly beneath the purple cercis, pitying the boundless sorrow of spring, all contained in the moment she stops her needle and remains silent.' On the eighth day of the fourth month in the Jiawu year of the Chunxi reign (1174 AD) of Emperor Xiaozong of the Song Dynasty, Emperor Xiaozong issued an edict for him to enter the palace, granting him a seat to preach. The emperor cited the cause and condition of 'not associating with the myriad dharmas', asking him to comment. After the Chan master commented, he chanted: 'Oil can be squeezed from a weight, let idle chatter cease. With ten thousand strings of cash around the waist, ride a crane to Yangzhou.' Chan Master Yuanjue of Elephant Ear Setting out from Sichuan, he visited venerable monks of the Dao in various places, and later went to Mount Dawei to rely on Chan Master Foxing. Soon after, he entered the room to present his views. Chan Master Foxing said, 'You are too far off the mark.' However, knowing that he was a vessel to be molded in Dharma, he had him serve as an attendant, managing guest receptions. Whenever Chan Master Yuanjue served Chan Master Foxing, Chan Master Foxing would invariably cite the four words 'opening, revealing, awakening, entering' from the Lotus Sutra, asking him to give a saying. He also said, 'Only when I nod in approval will you be correct.' Once, due to dereliction of duty, he was reprimanded and had no support in the temple, so he resided in the home of a layman. One day, while reciting the Lotus Sutra, when he reached the passage 'also not knowing what is fire and what is a house', he suddenly awakened. After the matter was over, he returned to the temple, and Chan Master Foxing showed his approval upon seeing him. Chan Master Yuanwu once again received the imperial decree to reside at Mount Yunju. Chan Master Yuanjue went there and told Chan Master Yuanwu what he had attained. Chan Master Yuanwu scolded, 'This was originally a pure land, what are you doing here by defecating?' Chan Master Yuanjue's doubts were immediately resolved. He once said to a guest, 'Su Dongpo said, "I take this stone back with me, and in my sleeve I have the Eastern Sea." Huang Shangu said, "Hui Chong's misty rain and reed geese make me feel as if I am sitting on the Xiaoxiang Dongting Lake, wanting to call a small boat to return, but the people beside me think it is a painting." This is the essence of Chan.' Chan Master Zujue of Zhongyan Huayan He relied on Chan Master Yuanwu at Mount Zhongfu. One day, upon entering the room, Chan Master Yuanwu cited the words of Chan Master Luoshan: 'When there are words, occupy the tiger's head and secure the tiger's tail, revealing the main point in the first sentence; when there are no words, the dynamic potential is revealed, like lightning flashing by.' How do you understand this? Chan Master Zujue could not answer, and he investigated day and night, suddenly gaining insight.
。作偈呈悟曰。家住孤峰頂。長年半掩門。自嗟身已老。活計付兒孫。悟見許可。次日入室。悟又問。昨日公案作么生。師擬對。悟便喝曰。佛法不是這個道理。師復留五年。愈更迷悶。後於廬山棲賢。閱浮山遠禪師削執論云。若道悟有親疏。豈有旃檀林中卻生臭草。豁然契悟。作偈寄圓悟曰。出林依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。悟大喜。持以示眾曰。覺華嚴徹矣。
○上堂。舉石霜和尚遷化。眾請首座繼踵住持。虔侍者所問公案。師曰。宗師行處。如火消冰。透過是非關。全機忘得喪。盡道首座滯在一色。侍者知見超師可謂體妙失宗。全迷向背。殊不知首座。如鷺鷥立雪。品類不齊。侍者如鳳翥丹霄不縈金網。一人高高山頂立。一人深深海底行。各自隨方而來。同會九重城裡。而今要識此二人么。豎起拂子曰。龍臥碧潭風凜凜。垂下拂子曰。鶴歸霄漢背摩天。
明因曇玩禪師
上堂。汝有一對眼。我也有一對眼。汝若瞞還自瞞。汝若成佛作祖。老僧無汝底分。汝若做驢做馬。老僧救汝不得。
○眾檀越入山。請上堂。說偈曰。我無長處名虛出。謝汝慇勤特地來。明因無法堪分付。謾把山門為汝開。
虎丘雪庭元凈禪師
上堂。說得須是見得
。見得又須說得。見得說不得。落在陰界。見解偏枯。說得見不得落在時機。墮在毒海。若是翠門下。直饒說得見得。好與三十棒。說不得見不得也好與三十棒。翠云恁么道。也好與三十棒。遂高聲召大眾曰。險。
天寧訥坐梵思禪師
上堂。知有底。也吃粥吃飯。不知有底。也吃粥吃飯。如何直下驗得他有之與無。是之與非。邪之與正。若驗不出。參學事大遠在。喝一喝。下座。
○上堂。山僧是楊岐四世孫這老漢有個三腳驢子弄蹄行公案。雖人人舉得。祇是不知落處。山僧不惜眉毛為諸人下個註腳。乃曰。八角磨盤空里走。
君山覺禪師
上堂舉古者道。仰之彌高。鉆之彌堅。瞻之在前。忽焉在後。諸人還識得么。若也不識為你注破。仰之彌高。不隔絲毫。要津把斷。佛祖難逃。鉆之彌堅。真體自然。鳥啼花放。在碧巖前。瞻之在前。非正非偏。十方坐斷。威鎮大千。忽焉在後。一場漏逗。堪笑雲門。藏身北斗。咄。
寶華顯禪師
上堂。禪莫參。道休學。歇意忘機常廓落。現成公案早周遮。祇個無心已穿鑿。直饒坐斷未生前。難透山僧錯錯錯。
東山覺禪師
上堂。舉昔廣額屠兒。一日至佛所。飏下屠刀曰。我是千佛一數。世尊曰如是如是。今日叢林
【現代漢語翻譯】 現代漢語譯本： 見解通達又必須能表達出來。見解通達卻無法表達，就落入了陰暗的境界，見解就會變得偏頗而枯澀。能表達卻見解不通達，就會錯失時機，墮入充滿毒害的深淵。如果是翠巖門下，即使能說會道，也要打三十棒；即使既不能說也不能理解，也要打三十棒。翠巖這樣說，也應該打三十棒。於是高聲呼喚大眾說：危險啊！
天寧訥坐梵思禪師
上堂說法：明白真理的人，也要吃粥吃飯；不明白真理的人，也要吃粥吃飯。如何才能直接驗證他是有所領悟還是毫無領悟，是對是錯，是邪是正呢？如果驗證不出來，參禪求學這件事就差得太遠了。喝一聲。下座。
上堂說法：山僧我是楊岐（Yangqi）四世的後人，這老漢有個『三腳驢子弄蹄行』的公案。雖然人人都知道，只是不知道它的落腳點在哪裡。山僧我不惜眉毛，為各位下一個註腳，那就是：八角磨盤在空中行走。
君山覺禪師
上堂說法，引用古人的話：『仰望它，越高；鉆研它，越堅；看著它在前面，忽然又在後面。』各位還認識它嗎？如果還不認識，我來為你們點破。『仰望它，越高』，不隔絲毫，要道緊緊把斷，佛祖也難以逃脫。『鉆研它，越堅』，真體自然，鳥啼花放，就在碧巖（Biyan）之前。『看著它在前面』，非正非偏，十方坐斷，威鎮大千。『忽然又在後面』，這是一場疏漏，可笑雲門（Yunmen），藏身於北斗之中。咄！
寶華顯禪師
上堂說法：禪不要參，道不要學，止息妄念，忘卻機巧，常常保持空曠寂靜。現成的公案早已周全完備，只是起心動念就已經是在穿鑿附會。即使能坐斷未生之前，也難以透徹山僧的錯錯錯。
東山覺禪師
上堂說法，引用過去廣額屠夫的故事：一天，廣額屠夫來到佛前，丟下屠刀說：『我是千佛之一。』世尊說：『是這樣的，是這樣的。』今日叢林……
【English Translation】 English version: One must be able to speak about what one has seen. If one sees but cannot speak, one falls into the realm of darkness, and one's understanding becomes biased and barren. If one can speak but does not see, one misses the opportunity and falls into a sea of poison. If one is under the tutelage of Cuiyan (翠巖), even if one can speak and see, one should be given thirty blows; even if one can neither speak nor see, one should also be given thirty blows. Cuiyan (翠巖) says this, and he too should be given thirty blows. Then he loudly called to the assembly, saying: Dangerous!
Chan Master Fansi of Tianning Nezuo (天寧訥坐梵思禪師)
Entering the hall: Those who understand the truth also eat porridge and rice; those who do not understand the truth also eat porridge and rice. How can one directly verify whether he has realized something or not, whether it is right or wrong, evil or correct? If you cannot verify it, the matter of studying Chan is far away. He shouts once and leaves the seat.
Entering the hall: This mountain monk is a fourth-generation descendant of Yangqi (楊岐). This old man has a case of 'a three-legged donkey playing with its hooves.' Although everyone can bring it up, they just don't know where it lands. This mountain monk does not begrudge his eyebrows to give everyone a footnote, saying: An octagonal millstone walks in the empty sky.
Chan Master Jue of Junshan (君山覺禪師)
Entering the hall, citing the words of the ancients: 'Looking up to it, it is higher; drilling into it, it is harder; looking at it in front, suddenly it is behind.' Do you all recognize it? If you don't recognize it, I will break it for you. 'Looking up to it, it is higher,' not a hair's breadth apart, the vital pass is firmly guarded, and even the Buddhas and Patriarchs cannot escape. 'Drilling into it, it is harder,' the true essence is natural, the birds sing and the flowers bloom, right before Biyan (碧巖). 'Looking at it in front,' neither right nor biased, it sits firmly in all directions, its power shaking the universe. 'Suddenly it is behind,' a scene of leakage, laughable Yunmen (雲門), hiding in the Big Dipper. Hah!
Chan Master Xian of Baohua (寶華顯禪師)
Entering the hall: Do not practice Chan, do not study the Dao, cease intentions and forget machinations, and always remain vast and empty. The ready-made case is already complete and all-encompassing, but the very act of thinking is already digging and chiseling. Even if you can sit before birth, it is difficult to penetrate this mountain monk's mistake, mistake, mistake.
Chan Master Jue of Dongshan (東山覺禪師)
Entering the hall, citing the story of the butcher Guang'e (廣額) of the past: One day, the butcher Guang'e (廣額) came to the Buddha and dropped his butcher knife, saying: 'I am one of the thousand Buddhas.' The World Honored One said: 'It is so, it is so.' Today in the Sangha...
將謂廣額。過去是一佛。權現屠兒。如此見廣額。且喜沒交涉。又曰。廣額正是個殺人不眨眼底漢。飏下屠刀。立地成佛。且喜沒交涉。又道廣額飏下屠刀曰。我是千佛一數。這一佛多少分明。且喜沒交涉。要識廣額么。夾路桃花風雨後。馬蹄何處避殘紅。
樞密徐俯
號東湖居士。靖康初。為尚書外郎。與朝士同志者掛缽于天寧寺之擇木堂。力參圓悟。悟亦喜其見地超邁。一日至書記寮。指悟頂相曰。這老漢腳跟猶未點地在。悟䫌面曰。甕里何曾走卻鱉。公曰。且喜老漢腳跟點地。悟曰。莫謗它好。公休去。
郡王趙令衿
號超然居士。紹興庚申冬。公與汪內翰藻。李參政邴。曾侍郎開詣徑山謁大慧慧聞至。乃令擊鼓入室。公欣然袖香趨之。慧曰。趙州洗缽盂話。居士作么生會。公曰。討甚麼碗。拂袖便出。慧起搊住曰。古人向這裡悟去。你因甚麼卻不悟。公擬對。慧𢮁之曰。討甚麼碗。公曰。還這老漢始得。
侍郎李彌遜
號普現居士。為中書舍人。常入圓悟室。一日早朝回。至天津橋馬躍忽有省。通身汗流。直造天寧。適悟出門。遙見便喚曰。居士且喜大事了畢。公厲聲曰。和尚眼華作甚麼。悟便喝。公亦喝。於是機鋒迅捷。
成都范縣君者
嫠居歲久。常
坐而不臥。聞圓悟住昭覺。往禮拜。請示入道因緣。悟令看不是心。不是佛。不是物。是個甚麼。久無所契。范泣告悟曰。和尚有何方便。令某易會。悟曰。卻有個方便。逐令只看是個甚麼。後有省曰。元來恁么地近那。
文殊心道禪師
詣成都習唯識。自以為至。同舍詰之曰。三界唯心。萬法唯識。今目前萬象摐然。心識安在。師茫然不知對。遂出關周流江淮。既抵舒之太平。聞佛鑒禪師夜參。舉趙州柏樹子話至覺鐵觜云。先師無此語。莫謗先師好。因大疑。提撕既久。一夕豁然。即趍丈室。擬敘所悟。鑒見來。便閉門。師曰。和尚莫謾某甲。鑒云。十方無壁落。何不入門來。師以拳擉破窗紙。鑒即開門搊住云。道道。師以兩手棒鑒頭。作口啐而出。遂呈偈曰。趙州有個柏樹話。禪客相傳遍天下。多是摘葉與尋枝。不能直向根源會。覺公說道無此語。正是惡言當面罵。禪人若具通方眼。好向此中辯真假。鑒深然之。
○上堂。師子顰呻。像王哮吼。雲門北斗里藏身。白雲因何喚作手。三世諸佛不知有。貍奴白牯卻知有。且道作么生是他知有底事。雨打梨花蛺蝶飛。風吹柳絮毛毬走。
南華昺禪師
上堂。此事最希奇。不礙當頭說。東鄰田舍翁。隨例得一橛。非唯貫聲色。亦乃應時節
【現代漢語翻譯】 現代漢語譯本
一位禪師坐禪而不躺臥。聽說圓悟禪師住在昭覺寺，前去禮拜，請求開示入道的因緣。圓悟禪師讓他參看『不是心，不是佛，不是物，是個什麼』。很久都沒有領悟。禪師哭著告訴圓悟禪師說：『和尚有什麼方便法門，能讓我容易領會？』圓悟禪師說：『倒有個方便，就讓你只看『是個什麼』。』後來有所省悟說：『原來這麼近啊！』
文殊心道禪師
前往成都學習唯識宗，自認為已經精通。同住的人問他說：『三界唯心，萬法唯識，現在眼前的萬象如此清晰，心識在哪裡？』禪師茫然不知如何回答。於是離開關房，周遊江淮一帶。到達舒州太平寺時，聽到佛鑒禪師在夜參時，舉趙州柏樹子的話，說到覺鐵嘴說：『先師沒有這句話，不要誹謗先師。』因此大起疑惑，長時間參究，一天晚上豁然開悟。立即前往丈室，打算敘述所悟。佛鑒禪師看見他來，就關上門。禪師說：『和尚不要欺騙我。』佛鑒禪師說：『十方沒有墻壁，為什麼不入門來？』禪師用拳頭捅破窗紙，佛鑒禪師立即開門抓住他說：『說！說！』禪師用兩手敲打佛鑒禪師的頭，作出口啐的聲音而出。於是呈上偈語說：『趙州有個柏樹話，禪客相傳遍天下。多是摘葉與尋枝，不能直向根源會。覺公說道無此語，正是惡言當面罵。禪人若具通方眼，好向此中辯真假。』佛鑒禪師深深認可。
上堂說法。獅子發出呻吟，像王發出怒吼，雲門禪師在北斗星里藏身。白雲為什麼叫做手？三世諸佛都不知道有，貍貓和白牛卻知道有。那麼，他們知道有的事情是什麼呢？雨打梨花，蝴蝶飛舞，風吹柳絮，毛球滾動。
南華昺禪師
上堂說法。這件事最稀奇，不妨礙當面說。東邊的鄰居老農，也隨便得到了一塊。不僅僅貫穿聲色，也應和時節。
【English Translation】 English version
A Chan master sat without lying down. Hearing that Yuanwu (a Chan master) was residing at Zhaojue Temple, he went to pay respects and asked for guidance on the cause and conditions for entering the Way. Yuanwu instructed him to contemplate 'It is not mind, not Buddha, not a thing, what is it?' For a long time, he had no understanding. The master wept and told Yuanwu, 'What expedient means does the master have to make it easier for me to understand?' Yuanwu said, 'There is an expedient means, just keep contemplating 'what is it?'' Later, he had an awakening and said, 'So it was so close!'
Chan Master Wenshu Xindao
He went to Chengdu to study the Consciousness-only school, considering himself to have mastered it. A fellow resident questioned him, 'The three realms are only mind, all dharmas are only consciousness. Now, the myriad phenomena before our eyes are so clear, where is the mind and consciousness?' The master was at a loss for an answer. Thereupon, he left the hermitage and traveled around the Jianghuai area. Arriving at Taiping Temple in Shuzhou, he heard Chan Master Fojian during the evening meditation, citing Zhaozhou's cypress tree saying, mentioning Jue Tiezui saying, 'The former master did not have this saying, do not slander the former master.' Because of this, he had great doubt, and after a long time of contemplation, he suddenly awakened one night. He immediately went to the abbot's room, intending to narrate his enlightenment. Fojian saw him coming and closed the door. The master said, 'Master, do not deceive me.' Fojian said, 'The ten directions have no walls, why not enter?' The master punched through the window paper, and Fojian immediately opened the door, grabbed him, and said, 'Speak! Speak!' The master struck Fojian's head with both hands, made a spitting sound, and left. Thereupon, he presented a verse saying, 'Zhaozhou has a cypress tree saying, Chan practitioners pass it down throughout the world. Most are picking leaves and searching branches, unable to directly reach the source. Jue Gong (another Chan master) said there is no such saying, it is precisely harsh words scolding face to face. If Chan practitioners have all-round eyes, they should discern truth and falsehood in this.' Fojian deeply approved of it.
During the Dharma talk in the hall. The lion groans, the elephant king roars, Yunmen (a Chan master) hides in the Big Dipper. Why is the white cloud called a hand? The Buddhas of the three times do not know it, but the cat and the white cow know it. Then, what is the matter that they know? Rain beats pear blossoms, butterflies fly, wind blows willow catkins, hairballs roll.
Chan Master Nanhua Bing
During the Dharma talk in the hall. This matter is most rare, it does not hinder speaking face to face. The old farmer in the east neighbor also casually gets a piece. Not only does it penetrate sound and form, but it also responds to the seasons.
。若問是何宗。八字不著人。擊禪床下座。
○上堂。迷不自迷。對悟立迷。悟不自悟。因迷說悟。所以悟為迷之體。迷為悟之用。迷悟兩無從。箇中別無共。無別共。撥不動。祖師不將來。鼻孔千斤重。
龍牙才禪師
早服勤于佛鑒法席。而局務不辭難。名已聞于叢林。及遊方迫暮。至黃龍。適死心在三門。問其所從來。既稱名。則知為舒州太平才莊主矣。翌日入室。死心問曰。會得最初句。便會末後句。會得末後句。便會最初句。最初末後。拈放一邊。百丈野狐話。作么生會。師曰。入戶已知來見解。何須更舉轢中泥。心曰。新長老。死在上座手裡也。師曰。語言雖有異。至理且無差。心曰。如何是無差底事。師曰。不扣黃龍角。焉知頷下珠。心便打。
○上堂舉死心和尚小參曰。若論此事。如人家有三子。第一子。聰明智慧。孝養父母。接待往來。主掌家業。第二子。兇頑狡猾。貪淫嗜酒。倒街臥巷。破壞家業。第三子。盲聾瘖啞。菽麥不分。是事不能。祇會吃飯。三人中。黃龍要選一人用。更有四句。死中有活。活中有死。死中常死。活中常活。將此四句。驗天下衲僧。師曰。喚甚麼作四句。三人姓甚名誰。若也識得。與黃龍把手並行。更無纖毫間隔。如或未然。不免借水獻華去也
【現代漢語翻譯】 現代漢語譯本： 有人問這是什麼宗派，我只能說，這個宗派的宗旨是超越言語文字的束縛，不執著于任何人為的定義。說完，我便敲擊禪床，然後走下座位。
上堂說法：迷惑的人不明白自己身處迷惑之中，執著于開悟反而會產生迷惑。開悟不是靠自身就能實現的，而是通過對迷惑的理解才能認識到。因此，開悟是迷惑的本體，迷惑是開悟的作用。迷惑和開悟都無從尋覓，其中沒有分別也沒有共同。沒有分別也沒有共同，是無法動搖的真理。祖師無法將它傳遞，因為這真理如千斤重擔，壓在每個人的鼻孔之上。
龍牙才禪師
他早年曾在佛鑒禪師的座下勤奮學習，不辭辛勞地處理寺院事務，名聲已在叢林中傳開。後來他開始遊方參學，傍晚時分到達黃龍寺。當時，死心禪師正在三門處。死心禪師問他從哪裡來，他報上自己的名字，死心禪師這才知道他是舒州太平的才莊主。第二天，龍牙才禪師進入死心禪師的房間請教。死心禪師問道：『領會了最初一句，便能領會末後一句；領會了末後一句，便能領會最初一句。將最初一句和末後一句都放在一邊，如何理解百丈野狐的故事？』龍牙才禪師回答說：『剛進門就已經知道您的見解，何須再舉車轍中的泥土來試探？』死心禪師說：『新來的長老，你已經死在我的手裡了。』龍牙才禪師說：『語言雖然有所不同，但至理卻沒有任何差別。』死心禪師說：『什麼是沒有差別的事情？』龍牙才禪師說：『不敲擊黃龍（黃龍慧南禪師）的角，怎麼能知道他頷下的寶珠？』死心禪師便打了他。
上堂說法時，龍牙才禪師引用死心禪師的小參開示說：『如果談論這件事，就像一家有三個兒子。第一個兒子，聰明智慧，孝順父母，接待賓客，掌管家業。第二個兒子，兇頑狡猾，貪淫嗜酒，倒在街上，破壞家業。第三個兒子，又盲又聾又啞，分不清豆子和小麥，什麼事都不能做，只會吃飯。』在這三個人中，黃龍（黃龍慧南禪師）要選擇一個人來用。還有四句話：死中有活，活中有死，死中常死，活中常活。用這四句話來檢驗天下的僧人。龍牙才禪師說：『稱什麼為四句？這三個兒子姓什麼叫什麼？如果能夠認識他們，就能與黃龍（黃龍慧南禪師）攜手並進，沒有任何隔閡。如果不能認識他們，那就只能借水獻花了。』
【English Translation】 English version: If asked what sect this is, I would say it is a sect that transcends the constraints of words and letters, and does not adhere to any artificial definitions. Having said that, I strike the Zen bed and step down from my seat.
Ascending the hall to preach: The deluded do not realize they are in delusion; clinging to enlightenment creates delusion. Enlightenment cannot be achieved by oneself; it is through understanding delusion that one recognizes enlightenment. Therefore, enlightenment is the substance of delusion, and delusion is the function of enlightenment. Delusion and enlightenment are both untraceable; there is neither difference nor commonality within them. Without difference or commonality, it cannot be shaken. The patriarchs cannot pass it on, for this truth is like a thousand-pound weight, pressing upon everyone's nostrils.
Zen Master Longya Cai
He diligently studied under Zen Master Fojian in his early years, tirelessly handling temple affairs, and his reputation had already spread throughout the monastic community. Later, he began traveling to study, arriving at Huanglong Temple in the evening. At that time, Zen Master Sixin was at the Three Gates. Zen Master Sixin asked him where he came from, and he gave his name. Zen Master Sixin then knew that he was Cai Zhuangzhu of Taiping in Shuzhou. The next day, Zen Master Longya Cai entered Zen Master Sixin's room to ask for instruction. Zen Master Sixin asked: 'Understanding the first sentence, one can understand the last sentence; understanding the last sentence, one can understand the first sentence. Putting the first and last sentences aside, how do you understand the story of Baizhang's wild fox?' Zen Master Longya Cai replied: 'Having just entered the door, I already know your view; why bother to raise the mud in the ruts to test me?' Zen Master Sixin said: 'New elder, you are already dead in my hands.' Zen Master Longya Cai said: 'Although the words are different, the ultimate truth has no difference.' Zen Master Sixin said: 'What is the matter without difference?' Zen Master Longya Cai said: 'Without striking Huanglong's (Huanglong Huinan's) horn, how can one know the pearl under his chin?' Zen Master Sixin then struck him.
When ascending the hall to preach, Zen Master Longya Cai quoted Zen Master Sixin's small assembly instruction, saying: 'If we talk about this matter, it is like a family with three sons. The first son is intelligent and wise, filial to his parents, receives guests, and manages the family business. The second son is fierce and cunning, greedy for lust and addicted to alcohol, lying in the streets, and ruining the family business. The third son is blind, deaf, and mute, unable to distinguish beans from wheat, unable to do anything, only knowing how to eat.' Among these three people, Huanglong (Huanglong Huinan) wants to choose one to use. There are also four sentences: In death there is life, in life there is death, in death there is always death, in life there is always life. Use these four sentences to test the monks of the world.' Zen Master Longya Cai said: 'What are these called the four sentences? What are the names of these three sons? If you can recognize them, you can walk hand in hand with Huanglong (Huanglong Huinan), without any separation. If you cannot recognize them, then you can only offer flowers with borrowed water.'
。三人共體。用非用。四句同音。空不空。欲識三人並四句。金烏初出一團紅。
蓬萊卿禪師
上堂。有句無句。如藤倚樹。且任諸方點頭。及乎樹倒藤枯。上無沖天之計。下無入地之謀。靈利漢。這裡著得一隻眼。便見七縱八橫。舉拂子曰。看看。一曲兩曲無人會。雨過夜塘秋水深。
佛燈珣禪師
參廣鑒瑛禪師不契。遂造太平。隨眾咨請。邈無所入。乃封其衾曰。此生若不徹去誓不展此。於是晝坐宵立。如喪考妣。逾七七日。忽佛鑒上堂曰。森羅及萬象。一法之所印師聞頓悟。往見鑒。鑒曰。可惜一顆明珠。被這風顛漢拾得。乃詰之曰。靈云道。自從一見桃華后。直至如今更不疑。如何是他不疑處。師曰。莫道靈云不疑。只今覓個疑處。了不可得。鑒曰。玄沙道。諦當甚諦當。敢保老兄未徹在。那裡是他未徹處。師曰。深知和尚老婆心切。鑒然之。師拜起呈偈曰。終日看天不舉頭。桃華爛熳始抬眸饒君更有遮天網。透得牢關即便休。鑒屬令護持。是夕厲聲謂眾曰。這回珣上座。穩睡去也。圓悟聞得。疑其未然。乃曰。我須勘過始得。遂令人召至。因與遊山偶到一水潭。悟推師入水。遽問曰。牛頭未見四祖時如何。師曰。潭深魚聚。悟曰。見后如何。師曰。樹高招風。悟曰。見與未見時如
【現代漢語翻譯】 現代漢語譯本： 三人共體，用與不用之間。四句同音，空與不空之間。想要認識這三人和四句的真意，就像金烏（太陽）初升時那一團火紅的景象。
蓬萊卿禪師
上堂說法。有句也好，無句也好，就像藤蔓依附樹木。且任憑各方禪師點頭稱是。等到樹倒藤枯之時，向上沒有沖天的計策，向下也沒有入地的謀略。聰明的修行人，在這裡能看透一隻眼，便能明白七縱八橫的道理。舉起拂塵說：看看，這一曲兩曲無人能領會，雨後夜晚的池塘，秋水深邃。
佛燈珣禪師
參拜廣鑒瑛禪師，但未能領悟。於是前往太平（地名），跟隨大眾請教，卻茫然無所得。於是封住被子說：此生若不徹底領悟，誓不展開此被。於是日夜端坐，如喪失父母般悲痛。過了七七四十九天，忽然佛鑒禪師上堂說法：森羅萬象，都由一法所印證。佛燈珣禪師聽聞后頓悟。前往拜見佛鑒禪師，佛鑒禪師說：可惜一顆明珠，被這瘋癲之人撿到了。於是詰問道：靈云禪師說，自從一見桃花后，直至如今更不懷疑。如何是他不懷疑之處？佛燈珣禪師說：莫說靈云禪師不懷疑，如今想要找一個懷疑的地方，都找不到。佛鑒禪師說：玄沙禪師說，諦當甚諦當，敢保老兄未徹在。那裡是他未徹之處？佛燈珣禪師說：深知和尚老婆心切。佛鑒禪師認可了他的回答。佛燈珣禪師拜謝起身，呈上偈語說：終日看天不舉頭，桃花爛漫始抬眸。饒君更有遮天網，透得牢關即便休。佛鑒禪師囑咐眾人好好護持他。當晚，佛燈珣禪師大聲對眾人說：這回珣上座，穩睡去也。圓悟禪師聽聞后，懷疑他並未真正開悟，於是說：我必須勘驗過他才行。於是派人召見佛燈珣禪師，與他一同遊山，偶然走到一個水潭邊。圓悟禪師將他推入水中，急忙問道：牛頭禪師未見四祖時如何？佛燈珣禪師說：潭深魚聚。圓悟禪師說：見后如何？佛燈珣禪師說：樹高招風。圓悟禪師說：見與未見時如何？
English version: Three bodies share one form, between use and non-use. Four phrases share one sound, between emptiness and non-emptiness. If you want to know the true meaning of these three bodies and four phrases, it is like the fiery red scene of the golden crow (sun) rising for the first time.
Chan Master Penglai Qing
Ascending the hall to preach. Whether there are phrases or not, it's like vines clinging to trees. Let all the Chan masters nod in agreement. When the trees fall and the vines wither, there is no plan to soar to the sky above, nor is there a scheme to enter the earth below. Clever practitioners, if you can see through one eye here, you will understand the principles of seven vertical and eight horizontal lines. Raising the whisk, he said: Look, look, no one can understand this one or two tunes, the autumn water is deep in the pond after the rain at night.
Chan Master Fodeng Xun
He visited Chan Master Guangjian Ying, but failed to understand. So he went to Taiping (place name) and consulted with the public, but felt lost. So he sealed his quilt and said: If I don't thoroughly understand this life, I swear not to unfold this quilt. So he sat day and night, as if he had lost his parents. After forty-nine days, Chan Master Fojian suddenly ascended the hall to preach: All phenomena in the universe are imprinted by one Dharma. Chan Master Fodeng Xun suddenly realized after hearing this. He went to see Chan Master Fojian, who said: It's a pity that a bright pearl was picked up by this madman. So he questioned: Chan Master Lingyun said, 'Since seeing the peach blossoms, I have never doubted until now.' What is his point of no doubt? Chan Master Fodeng Xun said: Don't say that Chan Master Lingyun doesn't doubt, now I can't even find a place to doubt. Chan Master Fojian said: Chan Master Xuansha said, 'It's very true, I dare to say that you haven't thoroughly understood it yet.' Where is his point of not understanding? Chan Master Fodeng Xun said: I know that the abbot is very kind. Chan Master Fojian approved of his answer. Chan Master Fodeng Xun bowed and presented a verse saying: 'Looking at the sky all day without raising my head, I only raise my eyes when the peach blossoms are in full bloom. Even if you have a net covering the sky, you must break through the strong barrier to rest.' Chan Master Fojian told everyone to take good care of him. That night, Chan Master Fodeng Xun said loudly to everyone: 'This time, the monk Xun is going to sleep soundly.' Chan Master Yuanwu heard this and suspected that he had not really awakened, so he said: 'I must examine him before I can be sure.' So he sent someone to summon Chan Master Fodeng Xun and went to the mountains with him. They happened to come to a pool of water. Chan Master Yuanwu pushed him into the water and hurriedly asked: 'What was Chan Master Niutou like before he met the Fourth Patriarch?' Chan Master Fodeng Xun said: 'The pool is deep and the fish gather.' Chan Master Yuanwu said: 'What was he like after he met him?' Chan Master Fodeng Xun said: 'The tree is tall and attracts the wind.' Chan Master Yuanwu said: 'What was he like before and after he met him?'
【English Translation】 Three bodies share one form, between use and non-use. Four phrases share one sound, between emptiness and non-emptiness. If you want to know the true meaning of these three bodies and four phrases, it is like the fiery red scene of the golden crow (sun) rising for the first time.
Chan Master Penglai Qing
Ascending the hall to preach. Whether there are phrases or not, it's like vines clinging to trees. Let all the Chan masters nod in agreement. When the trees fall and the vines wither, there is no plan to soar to the sky above, nor is there a scheme to enter the earth below. Clever practitioners, if you can see through one eye here, you will understand the principles of seven vertical and eight horizontal lines. Raising the whisk, he said: Look, look, no one can understand this one or two tunes, the autumn water is deep in the pond after the rain at night.
Chan Master Fodeng Xun
He visited Chan Master Guangjian Ying, but failed to understand. So he went to Taiping (place name) and consulted with the public, but felt lost. So he sealed his quilt and said: If I don't thoroughly understand this life, I swear not to unfold this quilt. So he sat day and night, as if he had lost his parents. After forty-nine days, Chan Master Fojian suddenly ascended the hall to preach: All phenomena in the universe are imprinted by one Dharma. Chan Master Fodeng Xun suddenly realized after hearing this. He went to see Chan Master Fojian, who said: It's a pity that a bright pearl was picked up by this madman. So he questioned: Chan Master Lingyun said, 'Since seeing the peach blossoms, I have never doubted until now.' What is his point of no doubt? Chan Master Fodeng Xun said: Don't say that Chan Master Lingyun doesn't doubt, now I can't even find a place to doubt. Chan Master Fojian said: Chan Master Xuansha said, 'It's very true, I dare to say that you haven't thoroughly understood it yet.' Where is his point of not understanding? Chan Master Fodeng Xun said: I know that the abbot is very kind. Chan Master Fojian approved of his answer. Chan Master Fodeng Xun bowed and presented a verse saying: 'Looking at the sky all day without raising my head, I only raise my eyes when the peach blossoms are in full bloom. Even if you have a net covering the sky, you must break through the strong barrier to rest.' Chan Master Fojian told everyone to take good care of him. That night, Chan Master Fodeng Xun said loudly to everyone: 'This time, the monk Xun is going to sleep soundly.' Chan Master Yuanwu heard this and suspected that he had not really awakened, so he said: 'I must examine him before I can be sure.' So he sent someone to summon Chan Master Fodeng Xun and went to the mountains with him. They happened to come to a pool of water. Chan Master Yuanwu pushed him into the water and hurriedly asked: 'What was Chan Master Niutou like before he met the Fourth Patriarch?' Chan Master Fodeng Xun said: 'The pool is deep and the fish gather.' Chan Master Yuanwu said: 'What was he like after he met him?' Chan Master Fodeng Xun said: 'The tree is tall and attracts the wind.' Chan Master Yuanwu said: 'What was he like before and after he met him?'
何。師曰。伸腳在縮腳里。悟大稱之。
○上堂。舉婆子燒庵話。師曰。大凡扶宗立教。須是其人。你看他婆子。雖是個女人。宛有大人作略。二十年簁油費醬。固是可知。一日向百尺竿頭。做個失落。直得用盡平生腕頭氣力。自非個俗漢知機。洎乎巧盡拙出。然雖如是。諸人要會么。雪后始知松柏操。事難方見丈夫心。
泐潭明禪師
上堂。舉趙州訪茱萸探水因緣。師曰。趙老云收山嶽露。茱萸雨過竹風清。誰家別館池塘里。一對鴛鴦𦘕不成又舉德山托缽話。師曰。從來家富小兒嬌。偏向江南弄𦘕橈。引得老爺把不住。又來船上助歌謳。
寶藏本禪師
上堂。清明已過十餘日。華雨闌珊方寸深。春色惱人眠不得。黃鸝飛過綠楊陰。遂大笑下座。
祥符海禪師
初見佛鑒。鑒問。三世諸佛。一口吞盡。何處更有眾生可教化。此理如何。師擬進語。鑒喝之。師忽領旨。述偈曰。實際從來不受塵。箇中無舊亦無新。青山況是吾家物。不用尋家別問津鑒曰。放下著。師禮拜而出。
凈眾璨禪師
上堂。重陽九日菊花新。一句明明亙古今。楊廣橐駝無覓處。夜來足跡在松陰。
(會元十九卷終)
龍翔竹庵士圭禪師
初依大慈宗雅。心醉楞嚴。逾
【現代漢語翻譯】 何？師父說：『伸腳就在縮腳里。』（如果有人）領悟了，就稱讚他。
○上堂說法。舉婆子燒庵的故事。師父說：『大凡扶持宗門，樹立教義，必須是這樣的人。你看那位老婦人，雖然是個女人，卻有大丈夫的作為和謀略。二十年淘米洗菜，花費醬料，這是可以想見的。有一天在百尺竿頭，做了一個失落的舉動，簡直用盡了平生的氣力。如果不是個通俗的人懂得時機，等到巧盡拙出的時候，（就晚了）。』雖然是這樣，各位想領會嗎？『雪后才知道松柏的節操，事情艱難才能顯出丈夫的心。』
泐潭明禪師
上堂說法。舉趙州禪師拜訪茱萸，探求水源的因緣。師父說：『趙州禪師說云收山嶽露，茱萸雨過竹風清。誰家別墅池塘里，一對鴛鴦畫不成。』又舉德山禪師托缽的故事。師父說：『從來家境富裕，小兒嬌生慣養，偏偏在江南玩弄船槳。引得老爺把持不住，又來船上幫忙唱歌。』
寶藏本禪師
上堂說法。清明節已過十多天，落花如雨，方寸之間感受頗深。春色惱人，難以入眠，黃鸝鳥飛過綠楊樹的樹蔭。』於是大笑，走下座位。
祥符海禪師
當初拜見佛鑒禪師。佛鑒禪師問：『三世諸佛（過去、現在、未來的一切佛），一口吞盡，哪裡還有眾生可以教化？』這個道理如何？禪師想要說話，佛鑒禪師喝止了他。禪師忽然領悟了旨意，作偈說：『實際（真如本性）從來不受塵埃污染，其中沒有新舊之分。青山況且是我家的東西，不用捨近求遠，另外去問路。』佛鑒禪師說：『放下吧。』禪師禮拜後走了出去。
凈眾璨禪師
上堂說法。重陽節九月九日，菊花盛開，煥然一新。一句真理，明明朗朗，貫穿古今。楊廣（隋煬帝，569年-618年）尋找駱駝也無處可尋，夜裡足跡卻留在松樹的樹蔭下。
（《會元》第十九卷完）
龍翔竹庵士圭禪師
當初依止大慈宗雅禪師，心醉於《楞嚴經》。
【English Translation】 What? The master said, 'Stretching the foot is within the shrinking foot.' If one understands this, they are praised.
○ Entering the hall for a Dharma talk. He cited the story of the old woman burning down the hermitage. The master said, 'Generally, to support a sect and establish a teaching, it must be someone like this. Look at that old woman, although she is a woman, she has the actions and strategies of a great person. Twenty years of washing rice and vegetables, spending soy sauce, this is conceivable. One day, at the top of a hundred-foot pole, she made a move that resulted in a fall, using up all her life's strength. If it were not for a common person who understands the opportunity, by the time cleverness turns into clumsiness, it would be too late.' Even so, do you all want to understand? 'Only after the snow do we know the integrity of pine and cypress; only in difficult times do we see the heart of a true man.'
Chan Master Letan Ming
Entering the hall for a Dharma talk. He cited the story of Chan Master Zhaozhou visiting Zhuyu, seeking the source of water. The master said, 'Chan Master Zhaozhou said, 'Clouds gather the mountain dew, Zhuyu rain passes, bamboo wind is clear. In whose villa pond, a pair of mandarin ducks cannot be painted.' He also cited the story of Chan Master Deshan holding a bowl. The master said, 'From ancient times, the family is rich, the child is spoiled, and they prefer to play with oars in Jiangnan. Attracting the master to be unable to hold back, and coming to the boat to help sing.'
Chan Master Baozang Ben
Entering the hall for a Dharma talk. 'More than ten days have passed since Qingming Festival, and the falling flowers are like rain, with deep feelings in the square inch. The spring scenery is annoying, making it difficult to fall asleep, and the oriole flies over the shade of the green willow tree.' Then he laughed loudly and walked down from his seat.
Chan Master Xiangfu Hai
Initially, he visited Chan Master Fojian. Chan Master Fojian asked, 'The Buddhas of the three worlds (past, present, and future), swallowed in one gulp, where are there any sentient beings to be taught?' How is this principle? The Chan master wanted to speak, but Chan Master Fojian stopped him. The Chan master suddenly understood the meaning and composed a verse saying, 'The actual (Tathata) has never been contaminated by dust, and there is no distinction between old and new in it. The green mountains are my family's things, so there is no need to abandon the near and seek the far, and ask for directions elsewhere.' Chan Master Fojian said, 'Put it down.' The Chan master bowed and walked out.
Chan Master Jingzhong Can
Entering the hall for a Dharma talk. 'On the Double Ninth Festival, the chrysanthemums are in full bloom, brand new. A sentence of truth, clear and bright, runs through ancient and modern times. Yang Guang (Emperor Yang of Sui, 569-618 AD) cannot find the camel anywhere, but the footprints remain in the shade of the pine tree at night.'
(End of Volume 19 of the Huiyuan)
Chan Master Longxiang Zhuan Shigui
Initially, he relied on Chan Master Daci Zongya and was fascinated by the Shurangama Sutra.
五秋。南遊謁諸尊宿。始登龍門。即以平時所得。白佛眼。眼曰。汝解心已極。但欠著力開眼耳。遂俾職堂司。一日侍立次。問云。絕對待時如何。眼曰。如汝僧堂中白椎相似。師罔措。眼至晚抵堂司。師理前話。眼曰。閑言語。師于言下大悟。
○紹興間。奉 詔開山雁蕩能仁。時真歇居江心。聞師至。恐緣法未熟。特過江迎歸方丈。大展九拜。以誘溫人。由是翕然歸敬。未視篆。其徒懼行規法。深夜放火。鞠為瓦礫之墟。師竟就樹縛屋。升座示眾云。愛閑不打鼓山鼓。投老來看雁蕩山。杰閣危樓渾不見。溪邊茆屋兩三間。還有共相出手者么。喝一喝下座。聽法檀施。併力營建。未幾。覆成寶坊。
○上堂。明明無悟。有法即迷。諸人向這裡立不得。諸人向這裡住不得。若立則危。若住則瞎。直須意不停玄。句不停意。用不停機。此三者既明。一切處不須管帶。自然現前。不須照顧。自然明白。雖然如是。更須知有向上事。久雨不晴。咄。
○上堂。見見之時。見非是見。見猶離見。見不能及。落花有意隨流水。流水無情戀落花。諸可還者。自然非汝。不汝還者。非汝而誰。長恨春歸無覓處。不知轉入此中來。喝一喝曰。三十年後。莫道能仁教壞人家男女。
云居高庵悟禪師
有夙
【現代漢語翻譯】 現代漢語譯本 五秋禪師南遊參訪各位尊宿（有德行的僧人）。開始登上龍門山時，就把自己平時的領悟，稟告佛眼禪師。佛眼禪師說：『你對心的理解已經很深刻了，只是欠缺著力開悟而已。』於是安排他擔任堂司的職務。一天，五秋禪師侍立在佛眼禪師身旁時，問道：『絕對待時如何？』佛眼禪師說：『如同你僧堂中打椎通知大家一樣。』五秋禪師感到茫然不知所措。佛眼禪師晚上來到堂司，五秋禪師再次提起之前的話。佛眼禪師說：『多餘的言語。』五秋禪師在佛眼禪師的言語下大悟。
紹興年間（1131-1162年），奉皇帝的詔令在雁蕩山開創能仁寺。當時真歇禪師住在江心寺，聽說五秋禪師要來，擔心當地人緣法還不成熟，特地過江迎接他到方丈室，向他行九拜大禮，以此來引導溫州人。因此，當地人紛紛歸順敬佩。還沒正式視事，五秋禪師的徒弟們害怕他執行寺院的規矩法度，深夜放火，將寺廟燒成一片瓦礫廢墟。五秋禪師最終就在樹下用木頭捆紮成屋，升座向大眾開示說：『喜愛清閑，不去打鼓山打鼓，年老了來看雁蕩山。高大的樓閣完全不見了，溪邊只有茅草屋兩三間。還有人願意共同出手的嗎？』喝一聲，走下座位。聽法的施主們，合力營建寺廟。沒過多久，又重新建成寶坊。
上堂開示：『明明沒有悟，執著於法即是迷惑。各位在這裡站不住腳，各位在這裡也住不下去。如果站立，就會危險；如果住下，就會盲目。必須做到意不停留在玄妙之處，句不停留在意義之上，用不停留在機巧之上。這三者如果明白了，一切處都不需要管束，自然會顯現，不需要照顧，自然會明白。雖然如此，更要知道還有向上提升的事情。』『久雨不晴。咄！』
上堂開示：『見見之時，見非是見，見猶離見，見不能及。落花有意隨流水，流水無情戀落花。所有可以歸還的東西，自然不是你；不歸還你的東西，不是你又是誰呢？』『長恨春歸無覓處，不知轉入此中來。』喝一喝說：『三十年後，不要說能仁寺教壞人家男女。』
云居高庵悟禪師
有夙
【English Translation】 English version Chan Master Wuqiu traveled south to visit various venerable monks (respected and virtuous monks). When he first ascended Dragon Gate Mountain, he reported his usual insights to Chan Master Foyan. Chan Master Foyan said, 'Your understanding of the mind is already profound, but you still lack the effort to open your eyes.' So he arranged for him to serve as the hall officer. One day, while Chan Master Wuqiu was standing beside Chan Master Foyan, he asked, 'What about absolute relativity?' Chan Master Foyan said, 'It's like the gavel striking in your monastery to inform everyone.' Chan Master Wuqiu felt at a loss. Chan Master Foyan came to the hall office in the evening, and Chan Master Wuqiu brought up the previous conversation again. Chan Master Foyan said, 'Idle words.' Chan Master Wuqiu had a great enlightenment under the words of Chan Master Foyan.
During the Shaoxing era (1131-1162), he received an imperial decree to establish Nengren Temple on Yandang Mountain. At that time, Chan Master Zhenxie lived in Jiangxin Temple. Hearing that Chan Master Wuqiu was coming, he was worried that the local people's affinity was not yet mature, so he specially crossed the river to welcome him to the abbot's room and performed nine prostrations to him, in order to guide the Wenzhou people. Therefore, the local people all submitted and respected him. Before officially taking office, Chan Master Wuqiu's disciples, fearing that he would enforce the temple's rules and regulations, set fire in the middle of the night, burning the temple into a pile of rubble. Chan Master Wuqiu eventually tied wood into a house under the tree and ascended the seat to instruct the public, saying, 'Loving leisure, not drumming at Gushan, coming to see Yandang Mountain in old age. The tall pavilions and buildings are completely gone, only two or three thatched cottages by the stream. Is there anyone willing to lend a hand together?' He shouted and stepped down from the seat. The Dharma-listening benefactors worked together to build the temple. Before long, it was rebuilt into a precious temple.
Ascending the hall to give instructions: 'Clearly there is no enlightenment, clinging to the Dharma is delusion. Everyone cannot stand here, and everyone cannot live here. If you stand, it will be dangerous; if you live, it will be blind. You must not let the mind dwell on the mysterious, the sentence dwell on the meaning, and the use dwell on the skillful. If these three are understood, there is no need to manage everything, it will naturally appear, no need to take care of it, it will naturally be clear.' 'Although it is so, you must know that there is still something to improve.' 'Long rain does not clear. Tut!'
Ascending the hall to give instructions: 'When seeing, seeing is not seeing, seeing is still apart from seeing, seeing cannot reach. Falling flowers intentionally follow the flowing water, but the flowing water heartlessly loves the falling flowers. All that can be returned is naturally not you; what is not returned to you, who is it if not you?' 'Always hate that spring returns without a place to find, not knowing that it has turned into this place.' He shouted and said, 'Thirty years later, don't say that Nengren Temple has corrupted the sons and daughters of other families.'
Chan Master Gao'an Wu of Yunju
Has a past
慧。聞沖禪師舉武帝問達磨因緣。如獲舊物。遽曰。我既廓然。何聖之有。沖異其語。勉之南詢。蒙授記于龍門。一日有僧被蛇傷足。佛眼問曰。既是龍門。為甚麼卻被蛇咬師即應曰。果然現大人相。眼益器之。後傳此語到昭覺。圓悟云。龍門有此僧耶。東山法道未寂寥爾。
黃龍牧庵忠禪師
習臺教。悟一心三觀之旨。未能泯跡。遍參名宿。至龍門觀水磨旋轉。發明心要。乃述偈曰。轉大法輪。目前包裹。更問如何。水推石磨。呈佛眼。眼曰。其中事作么生。師曰。澗下水長流。眼曰。我有末後一句。待分付汝。師即掩耳而去。
○僧問。如何是佛。師曰。莫向外邊覓。曰如何是心。師曰。莫向外邊尋。曰如何是道。師曰莫向外邊討。曰如何是禪。師曰。莫向外邊傳。曰畢竟如何。師曰。靜處薩婆訶。
烏巨雪堂行禪師
上堂。會即便會。玉本無瑕。若言不會。碓觜生花。試問九年面壁。何如大會拈華。南明恁么商確。也是順風撒沙。參。
○到國清。眾請上堂。句亦刬。意亦刬。絕毫絕牦處。如山如岳。句亦到。意亦到。如山如岳處。絕毫絕牦。忽若拶通一線。意句俱到俱不到。俱刬俱不刬。直得三句外絕牢籠。六句外無標的。正當恁么時一句。作么生道。傾蓋同途不同轍
【現代漢語翻譯】 現代漢語譯本： 慧。聞沖禪師講述梁武帝（502-549）向達摩祖師請教的因緣，（慧）如同發現了舊物一般，立刻說：『我既然已經廓然開悟，還會有什麼聖人的存在呢？』聞沖禪師對他的話感到驚異，勸勉他南下參訪。後來（慧）在龍門蒙受了印可。一天，有個僧人被蛇咬傷了腳，佛眼禪師問道：『既然是龍門，為什麼會被蛇咬呢？』（慧）禪師立刻回答說：『果然顯現出大人之相。』佛眼禪師更加器重他。後來，這句話傳到了昭覺寺，圓悟禪師說：『龍門有這樣的僧人嗎？東山法道還沒有寂寥啊！』
黃龍牧庵忠禪師
學習天臺宗的教義，領悟了一心三觀的宗旨，但未能泯滅痕跡。於是遍參各處名宿。到龍門時，看到水磨旋轉，發明了心要。於是作偈說：『轉大法輪，目前包裹。更問如何？水推石磨。』（牧庵忠禪師）將此偈呈給佛眼禪師，佛眼禪師說：『其中的事怎麼樣？』（牧庵忠禪師）說：『澗下水長流。』佛眼禪師說：『我有一句末後的話，要交付給你。』（牧庵忠禪師）立刻掩耳而去。
有僧人問：『如何是佛？』（牧庵忠禪師）說：『莫向外邊覓。』（僧人）問：『如何是心？』（牧庵忠禪師）說：『莫向外邊尋。』（僧人）問：『如何是道？』（牧庵忠禪師）說：『莫向外邊討。』（僧人）問：『如何是禪？』（牧庵忠禪師）說：『莫向外邊傳。』（僧人）問：『畢竟如何？』（牧庵忠禪師）說：『靜處薩婆訶。』
烏巨雪堂行禪師
上堂開示：會即便會，玉本無瑕。若言不會，碓觜生花。試問九年面壁，何如大會拈華。南明恁么商確，也是順風撒沙。參！
到國清寺，大眾請（雪堂行禪師）上堂。（雪堂行禪師說）句也刬，意也刬，絕毫絕牦處，如山如岳。句也到，意也到，如山如岳處，絕毫絕牦。忽若拶通一線，意句俱到俱不到，俱刬俱不刬。直得三句外絕牢籠，六句外無標的。正當恁么時一句，作么生道？傾蓋同途不同轍。
【English Translation】 English version: Hui. Chan Master Wen Chong mentioned the story of Emperor Wu of Liang (502-549) asking Bodhidharma about the causes and conditions. (Hui) felt as if he had found something old and immediately said, 'Since I am already enlightened, what need is there for a sage?' Chan Master Wen Chong was surprised by his words and encouraged him to travel south for further inquiry. Later, (Hui) received confirmation at Longmen. One day, a monk was bitten in the foot by a snake. Chan Master Foyan asked, 'Since this is Longmen, why were you bitten by a snake?' Chan Master (Hui) immediately replied, 'Indeed, the appearance of a great person is revealed.' Chan Master Foyan valued him even more. Later, this saying was transmitted to Zhaojue Temple, and Chan Master Yuanwu said, 'Does Longmen have such a monk? The Dharma lineage of Dongshan is not yet desolate!'
Chan Master Mu'an Zhong of Huanglong
He studied the teachings of the Tiantai school and understood the essence of the One Mind Three Contemplations, but was unable to eliminate traces (of his understanding). Therefore, he traveled extensively to consult with famous masters. When he arrived at Longmen and saw the water mill turning, he awakened to the essential point of the mind. He then composed a verse saying, 'Turning the great Dharma wheel, encompassing the present moment. What more to ask? Water pushes the stone mill.' (Chan Master Mu'an Zhong) presented this verse to Chan Master Foyan, who said, 'How is the matter within it?' (Chan Master Mu'an Zhong) said, 'The water flows continuously beneath the ravine.' Chan Master Foyan said, 'I have a final word to entrust to you.' (Chan Master Mu'an Zhong) immediately covered his ears and left.
A monk asked, 'What is Buddha?' (Chan Master Mu'an Zhong) said, 'Do not seek outside.' (The monk) asked, 'What is mind?' (Chan Master Mu'an Zhong) said, 'Do not search outside.' (The monk) asked, 'What is the Dao?' (Chan Master Mu'an Zhong) said, 'Do not beg outside.' (The monk) asked, 'What is Chan?' (Chan Master Mu'an Zhong) said, 'Do not transmit outside.' (The monk) asked, 'What ultimately is it?' (Chan Master Mu'an Zhong) said, 'Silence, Svaha.'
Chan Master Xuetang Xing of Wuju
Entering the hall (to give a Dharma talk), (Chan Master Xuetang Xing said:) 'Understand, then understand; jade is inherently flawless. If you say you don't understand, the pestle's beak will blossom. I ask you, what is the nine years of facing the wall like? What is it like to pick a flower at the great assembly? Naming thus deliberates, it is also scattering sand in the wind. Investigate!'
Arriving at Guoqing Temple, the assembly requested (Chan Master Xuetang Xing) to enter the hall (to give a Dharma talk). (Chan Master Xuetang Xing said:) 'Words are cut off, meaning is cut off, in the place where not a hair remains, like a mountain, like a peak. Words arrive, meaning arrives, in the place like a mountain, like a peak, not a hair remains. Suddenly, if you pierce through a single line, meaning and words both arrive and do not arrive, both are cut off and are not cut off. Directly, beyond the three phrases, there is no cage; beyond the six phrases, there is no target. At just such a time, what is one phrase to be said? Meeting by chance, the journey is the same, but the tracks are different.'
。相將攜手上高臺。上堂。舉趙州示眾云。老僧除卻二時齋粥。是雜用心處。師曰。今朝六月旦。行者擊鼓。長老升堂。你諸人總來這裡雜用心。
白楊順禪師
依止佛眼。聞普說。舉傅大士心王銘云。水中鹽味。色里膠青。決定是有。不見其形。師于言下有省。后觀寶藏迅轉。頓明大法。趍丈室作禮。呈偈曰。頂有異峰云冉冉。源無別派水泠泠。遊山未到山窮處。終被青山礙眼睛。眼笑而可之。
○上堂。好事堆堆疊疊來。不須造作與安排。落林黃葉水推去。橫谷白雲風捲回。寒雁一聲情念斷。霜鐘才動我山摧。白楊更有過人處。盡夜寒罏撥死灰。忽有個衲僧出來道。長老少賣弄。得恁么窮乞相。山僧祇向他道。卻被你道著。
○上堂。我手何似佛手。天上南星北斗。我腳何似驢腳。往事都來忘卻。人人盡有生緣個個足方頂圓。大愚灘頭立處。孤月影射深灣。會不得。見還難。一曲漁歌過遠灘。
○上堂。風吹茆茨屋脊漏。雨打阇黎眼睛濕恁么分明卻不知。卻來這裡低頭立(時紹燈上座聞之有省)師律身清苦。出入唯杖笠獨行。
云居如禪師
遍參浙右諸宗匠。晚至龍門。以平日所證。白佛眼。眼曰。此皆學解。非究竟事。欲了生死。當求妙悟。師駭然諦信。一日命主
【現代漢語翻譯】 現代漢語譯本：一起攜手登上高臺。禪師升座說法，引用趙州禪師的話開示大眾說：『老僧除了早晚兩次的齋飯，其他都是雜用心的地方。』禪師說：『今天六月初一，行者敲鼓，長老升座，你們這些人總到這裡來雜用心。』
白楊順禪師
依止佛眼禪師。聽聞佛眼禪師開示，引用傅大士《心王銘》中的話：『水中鹽味，色里膠青，決定是有，不見其形。』禪師在言下有所領悟。後來觀看寶藏迅猛旋轉，頓時明白大法。前往佛眼禪師的丈室行禮，呈上偈語說：『山頂有奇峰，雲霧冉冉升起，源頭無別派，泉水泠泠作響。遊山未到山窮水盡處，終被青山遮礙眼睛。』佛眼禪師笑著認可了他的領悟。
禪師升座說法：『好事堆堆疊疊而來，不須要造作與安排。飄落的黃葉被水推去，橫谷的白雲被風捲回。寒雁一聲鳴叫，情念斷絕，霜鐘才動，我的山都要崩摧。白楊禪師更有過人之處，整夜在寒冷的爐子里撥弄死灰。』忽然有個衲僧出來說道：『長老少賣弄，顯得這麼窮酸。』山僧只向他說道：『卻被你道著了。』
禪師升座說法：『我的手像佛手嗎？天上南星北斗。我的腳像驢腳嗎？往事都已忘卻。人人都有生存的因緣，個個都頭方頂圓。大愚禪師在灘頭站立的地方，孤月的影子倒映在深深的海灣。』領會不了，見面也困難。一曲漁歌飄過遙遠的沙灘。
禪師升座說法：『風吹茅草屋頂漏雨，雨打阇黎（shélí，沙彌的訛音，泛指僧人）眼睛濕潤。這麼分明卻不知道，卻來這裡低頭站立。』（當時紹燈上座聽聞後有所領悟）禪師生活清苦，出入只有枴杖和斗笠，獨自行走。
云居如禪師
遍參浙江右邊的各位宗師，晚年到達龍門，將平日所證悟的，稟告佛眼禪師。佛眼禪師說：『這些都是學來的理解，不是究竟的事。想要了脫生死，應當尋求妙悟。』禪師聽后非常震驚，深信不疑。一天，佛眼禪師命他主管
【English Translation】 English version: Together, let's hold hands and ascend the high platform. Ascending the hall, Zen Master Zhao Zhou is quoted to instruct the assembly, saying, 'This old monk, apart from the two times of daily meals, is using his mind in miscellaneous ways.' The Master says, 'Today is the first day of the sixth month. The practitioner strikes the drum, the elder ascends the hall, and all of you come here to use your minds in miscellaneous ways.'
Zen Master Baiyang Shun
Relying on Zen Master Foyan, he heard Pu say, quoting the 'Mind King Inscription' by Great Scholar Fu: 'The saltiness in water, the glue in color, is definitely there, but its form is unseen.' The Master had an awakening upon hearing these words. Later, observing the rapid turning of the treasure trove, he suddenly understood the great Dharma. He went to the abbot's room to pay respects and presented a verse, saying, 'On the summit, strange peaks rise with drifting clouds; from the source, no other branch flows, the water is clear and cold. Wandering in the mountains, not reaching the end, ultimately, the green mountains obstruct the eyes.' Foyan smiled and approved of it.
Ascending the hall, he said, 'Good things come in heaps and piles, no need to create or arrange. Fallen yellow leaves are pushed away by the water, horizontal valley white clouds are rolled back by the wind. The cry of a cold goose severs emotional thoughts, the sound of the frost bell just moves, and my mountain crumbles. Zen Master Baiyang has even more extraordinary qualities, stirring dead ashes in the cold furnace all night long.' Suddenly, a monastic comes out and says, 'Elder, stop showing off, looking so poor and beggarly.' The mountain monk only says to him, 'You've hit the mark.'
Ascending the hall, he said, 'Is my hand like the Buddha's hand? The Southern Star and the Northern Dipper in the sky. Is my foot like a donkey's foot? All past events are forgotten. Everyone has the cause of birth, each one has a square head and a round crown. Where Great Fool stands on the shoal, the shadow of the solitary moon reflects in the deep bay.' If you don't understand, seeing is still difficult. A fisherman's song passes over the distant beach.
Ascending the hall, he said, 'The wind blows, and the thatched roof leaks; the rain hits the eyes of the Shramana (novice monk). So clear, yet you don't know, but come here to stand with your head down.' (At that time, the Venerable Shaodeng had an awakening upon hearing this.) The Master lived a pure and austere life, going in and out only with a staff and a bamboo hat, walking alone.
Zen Master Yunju Ru
Having widely visited various masters in Zhejiang, he arrived at Longmen in his later years. He reported his daily enlightenment to Zen Master Foyan. Foyan said, 'These are all learned understandings, not ultimate matters. If you want to end birth and death, you should seek wonderful enlightenment.' The Master was shocked and deeply believed. One day, Foyan ordered him to manage
香積。以道業未辦固辭。眼勉曰。姑就職。其中大有人為汝說法。未幾晨興開廚門望見聖僧。契所未證。即白佛眼。眼曰。這裡還見聖僧么。師詣前問訊叉手而立。眼曰。向汝道大有人為汝說法。
歸宗真牧賢禪師
游成都。依大慈秀公習經論。凡典籍。過目成誦。義亦頓曉。秀稱為經藏子。出蜀謁諸尊宿。后扣佛眼。一日入室。眼舉慇勤抱得旃檀樹。語聲未絕。師頓悟。眼曰。經藏子。漏逗了也。自是與師商確淵奧亹亹無盡。眼稱善。因手書真牧二字授之。
○上堂。且第一句如何道。汝等若向世界未成時。父母未生時。佛未出世時。祖師未西來時道得。已是第二句。且第一句如何道。直饒你十成道得。未免左之右之。卓拄杖下座。
道場正堂辯禪師
至西京少林。聞僧舉佛眼。以古詩發明罽賓王斬師子尊者話曰。楊子江頭楊柳春。楊花愁殺渡江人。一聲羌笛離亭晚。君向瀟湘我向秦。師默有所契。即趍龍門。求入室。佛眼問。從上祖師方冊因緣。許你會得。忽舉拳曰。這個因何喚作拳。師擬對。眼筑其口曰。不得作道理。於是頓去知見。
○佛眼忌。拈香。龍門和尚。闡提潦倒。不信佛法。滅除禪道。拶破毗盧向上關。貓兒洗面自道好。一炷沉香罏上然。換手槌胸空懊惱。
遂搖手曰。休懊惱。以坐具搭肩上。作女人拜曰。莫怪下房媳婦。觸忤大人好。
○師家風嚴冷。初機多憚之。因贊達磨曰。升元閣前懡㦬。洛陽峰畔乖張。皮髓傳成話霸。只履無處埋藏。不是一番寒徹骨。爭得梅花撲鼻香。雪堂行一見。大稱賞曰。先師猶有此人在。只消此贊。可以坐斷天下人舌頭。由是衲子奔湊。
【頌】室中問學者。蚯蚓為甚麼化為百舌(會元見圓極岑按聯珠著於此)【增收】。
世奇首座
遍依師席。晚造龍門。一日燕坐瞌睡間。群蛙忽鳴。誤聽為凈𩬊版響。亟趨往。有曉之者曰。蛙鳴非版也。師恍然。詣方丈剖露。佛眼曰。豈不見羅睺羅。師遽止曰。和尚不必舉。待去自看。未幾有省。乃占偈曰。夢中聞版響。覺后蝦蟆啼。蝦蟆與版響。山嶽一時齊。由是益加參究。洞臻玄奧。眼命分座。師固辭曰。此非細事也。如金針刺眼。毫𩬊若差。睛則破矣。愿生生居學地。而自煅煉。眼因以偈美之曰。有道只因頻退步。謙和元自慣回光。不知已在青雲上。猶更將身入眾藏。
凈居尼慧溫禪師
上堂。舉法眼示眾曰。三通鼓罷。蔟蔟上來。佛法人事。一時周畢。師曰。山僧道。三通鼓罷。蔟蔟上來。拄杖不在。苕帚柄聊與三十。
給事馮楫濟川居士
【現代漢語翻譯】 現代漢語譯本：於是（他）搖手說：『不要懊惱。』用坐具搭在肩上，像女人一樣拜著說：『不要怪罪下房的媳婦，冒犯了大人們。』
○ 師父的家風嚴厲冷峻，初學者大多畏懼他。因此讚揚達摩（Bodhidharma，禪宗始祖）說：『升元閣前茫然不知所措，洛陽峰畔乖張不合。皮髓之說流傳成話柄，（達摩）只履西歸無處埋藏。不是一番寒徹骨，怎得梅花撲鼻香。』雪堂行一見到這讚語，大大稱賞說：『先師還有這樣的人在啊！只需這讚語，就可以堵住天下人的嘴。』因此，學僧們紛紛前來。
【頌】室中問學者：『蚯蚓為什麼會化為百舌鳥？』（《會元》中圓極岑按《聯珠》記載於此）
世奇首座
遍參各處師席，晚年拜訪龍門。一天，燕坐時打瞌睡，忽然聽到群蛙鳴叫，誤以為是凈𩬊版的響聲，急忙趕去。有人告訴他說：『是蛙鳴，不是版響。』世奇恍然大悟，到方丈室剖白此事。佛眼禪師說：『難道你沒聽說過羅睺羅（Rahula，佛陀的兒子）的故事嗎？』世奇連忙制止說：『和尚不必舉例，待我自己去看。』不久，他有所領悟，於是作偈說：『夢中聞版響，覺后蝦蟆啼。蝦蟆與版響，山嶽一時齊。』從此更加參究，徹底領悟玄奧。佛眼禪師命他分座說法，世奇堅決推辭說：『這不是小事啊！如同金針刺眼，稍微差錯，眼睛就會瞎掉。我願意生生世世待在學習的地方，自己鍛鍊。』佛眼禪師因此作偈讚美他說：『有道只因頻退步，謙和元自慣回光。不知已在青雲上，猶更將身入眾藏。』
凈居尼慧溫禪師
上堂說法。舉法眼禪師開示大眾說：『三通鼓罷，蔟蔟上來，佛法人事，一時周畢。』慧溫禪師說：『山僧我說，三通鼓罷，蔟蔟上來，拄杖不在，苕帚柄聊與三十。』
給事馮楫濟川居士
【English Translation】 English version: Thereupon, (he) waved his hand and said, 'Don't be annoyed.' He placed the sitting cloth on his shoulder, and bowing like a woman, said, 'Don't blame the lower house's daughter-in-law for offending the adults.'
○ The master's family style was strict and cold, and beginners mostly feared him. Therefore, he praised Bodhidharma (Bodhidharma, the founder of Zen Buddhism), saying: 'Before the Shengyuan Pavilion, at a loss; beside the Luoyang Peak, eccentric and discordant. The talk of skin and marrow has become a subject of gossip; (Bodhidharma's) single shoe returning west has nowhere to be buried. If not for a bone-chilling cold, how could the plum blossom's fragrance assail the nostrils?' When Xuetang Xingyi saw this praise, he greatly praised it, saying, 'The former master still has such a person! Only this praise can shut the mouths of everyone in the world.' Therefore, monks flocked to him.
[Verse] In the room, a scholar is asked: 'Why does an earthworm transform into a lark?' (Yuanji Cen in the Huiyuan notes that the Lianzhu records this here)
Chief Seat Shiqi
He widely attended various teachers' seats, and in his later years visited Longmen. One day, while sitting in meditation and dozing off, he suddenly heard the croaking of frogs, mistakenly thinking it was the sound of the Jingni board, and hurriedly went there. Someone told him, 'It's the croaking of frogs, not the sound of the board.' Shiqi suddenly realized, and went to the abbot's room to confess this matter. Zen Master Fayan said, 'Haven't you heard the story of Rahula (Rahula, Buddha's son)?' Shiqi quickly stopped him, saying, 'Venerable Monk, there's no need to give an example; I'll go and see for myself.' Before long, he had an epiphany, and composed a verse saying: 'In a dream, I heard the sound of the board; after waking up, the croaking of toads. The toads and the sound of the board, the mountains and peaks are all at once equal.' From then on, he further investigated and thoroughly understood the profound mysteries. Zen Master Fayan ordered him to share the seat and preach the Dharma, but Shiqi firmly declined, saying, 'This is not a trivial matter! It's like a golden needle piercing the eye; if there's the slightest mistake, the eye will be blinded. I am willing to stay in the place of learning for lifetimes, and train myself.' Zen Master Fayan therefore composed a verse to praise him, saying: 'Having the Way is only because of frequent retreats; humility and harmony are originally accustomed to turning the light inward. Not knowing that one is already in the blue clouds, one still enters the multitude to hide oneself.'
Zen Master Huìwēn, a Nun of Jingju
Ascending the hall to preach the Dharma. She cited Zen Master Fayan's instruction to the assembly, saying: 'After the three drumbeats, they come up in droves, the affairs of the Buddha-Dharma are all completed at once.' Zen Master Huiwen said: 'This mountain monk says, after the three drumbeats, they come up in droves, the staff is not here, so I'll give you thirty with the handle of the broom.'
Layman Feng Ji, a civil servant
自壯扣諸名宿。最後居龍門。從佛眼遠禪師。再歲一日同遠經行法堂。偶童子趨庭吟曰。萬象之中獨露身。遠拊公背曰。好聻。公於是契入。紹興丁巳。除給事。會大慧禪師。就明慶開堂。慧下座。公挽之曰。和尚每言于士大夫前曰。此生決不作這蟲豸。今日因甚卻納敗缺。慧曰。盡大地是個杲上座你向甚處見他。公擬對。慧便掌。公曰。是我招得。越月特丐祠。坐夏徑山。榜其室曰。不動軒。
○嘗自詠曰。公事之餘喜坐禪。少曾將脅到床眠。雖然現出宰官相。長老之名四海傳。建炎后。名山巨剎教藏多不存。公累以己俸印施。凡一百二十八藏。用祝君壽。以兆康民。門人蒲大聘。嘗志其事。
大溈月庵善果禪師
○上堂。奚仲造車一百輻。拈卻兩頭除卻軸。以拄杖打一圓相曰。且莫錯認盤定星。卓一卓下座。
○上堂。解猛虎頷下金鈴。驚群動眾。取蒼龍穴里明珠。光天照地。山僧今日到此。讚歎不及。汝等諸人。合作么生。豎起拂子曰。眨上眉毛。速須薦取。擲拂子下座。
石頭回禪師
上座。參禪學道。大似井底叫渴相似。殊不知塞耳塞眼。迴避不及。且如十二時中。行住坐臥。動轉施為。是甚麼人使作。眼見耳聞。何處不是路頭。若識得路頭。便是大解脫路。方知
【現代漢語翻譯】 現代漢語譯本： 他年輕時曾向許多名士請教。最後隱居在龍門。跟隨佛眼遠禪師學習。有一年，他和遠禪師一同在法堂里經行，恰巧有個童子走過庭院吟誦道：『萬象之中獨露身。』遠禪師拍著他的背說：『好啊！』他因此而頓悟。紹興丁巳年（1137年），被任命為給事中。適逢大慧禪師在明慶寺開堂說法。大慧禪師走下講座，他拉住大慧禪師說：『和尚您常常在士大夫面前說：此生決不做這種蟲豸。今天為什麼卻接受了失敗呢？』大慧禪師說：『整個大地都是杲上座，你從哪裡見到他？』他正要回答，大慧禪師就打了他一掌。他說：『是我自找的。』過了一個月，特意請求辭官，在徑山寺安居過夏，並在他的房間上題名為『不動軒』。 他曾經自詠道：『公事之餘喜坐禪，少曾將脅到床眠。雖然現出宰官相，長老之名四海傳。』建炎（1127-1130年）之後，名山大寺的佛教經藏大多不復存在。他多次用自己的俸祿印施佛經，總共一百二十八藏，用來祝願皇帝長壽，以求百姓安康。他的門人蒲大聘曾經記錄了這件事。 大溈月庵善果禪師 上堂說法時說：奚仲（傳說中的車匠）造車有一百個輻條，拿掉兩頭，除去車軸。』用拄杖打了一個圓圈說：『千萬不要錯認成盤定星。』說完，放下拄杖走下講座。 上堂說法時說：『解開猛虎脖子下的金鈴，驚動大眾。』從蒼龍的洞穴里取出明珠，光芒照耀天地。』山僧我今天來到這裡，讚歎都來不及。你們這些人，應該怎麼做呢？』豎起拂塵說：『眨上眉毛，迅速領會。』說完，扔下拂塵走下講座。 石頭回禪師 對僧眾說：參禪學道，很像在井底呼喊口渴一樣。殊不知塞住耳朵和眼睛，也來不及迴避。比如十二時辰中，行住坐臥，動轉施為，是誰在驅使？眼睛看見，耳朵聽見，哪裡不是路頭？如果認識了路頭，便是大解脫之路。才知道。
【English Translation】 English version: In his youth, he consulted many famous scholars. He eventually resided in Longmen. He followed Zen Master Foyan Yuan. One day, after two years, he was walking in the Dharma hall with Yuan when a boy passed by the courtyard reciting: 'Alone the body is revealed amidst the myriad phenomena.' Yuan patted him on the back and said, 'Good!' He then attained enlightenment. In the year Ding Si of the Shaoxing era (1137 AD), he was appointed as a palace attendant. Coincidentally, Zen Master Dahui was opening a Dharma hall at Mingqing Temple. As Dahui stepped down from the seat, he stopped Dahui and said, 'Venerable Master, you often say before scholars and officials: 'In this life, I will never become such a worm.' Why then do you accept defeat today?' Dahui said, 'The entire earth is Zen Master Gao, where do you see him?' As he was about to reply, Dahui slapped him. He said, 'I brought it upon myself.' A month later, he specially requested to resign from his official position and spent the summer retreat at Jingshan Temple, naming his room 'Immovable Chamber'. He once wrote a poem about himself: 'Amidst official duties, I delight in meditation, seldom do I lie down on a bed. Although I appear as a government official, the name of an elder is spread throughout the four seas.' After the Jianyan era (1127-1130 AD), many Buddhist scriptures in famous mountains and large temples were lost. He repeatedly used his own salary to print and distribute Buddhist scriptures, a total of one hundred and twenty-eight collections, to wish the emperor longevity and to pray for the well-being of the people. His disciple, Pu Dapin, once recorded this event. Zen Master Yue'an Shanguo of Dawei In his Dharma talk, he said: 'Xi Zhong (legendary cartwright) made a cart with a hundred spokes, remove the two ends and take away the axle.' He struck a circle with his staff and said: 'Do not mistake it for the fixed star.' After speaking, he put down his staff and stepped down from the seat. In his Dharma talk, he said: 'Unfasten the golden bell under the fierce tiger's chin, startling the crowd. Take the bright pearl from the azure dragon's cave, illuminating heaven and earth.' This mountain monk has come here today, and words of praise are not enough. What should you all do?' He raised his whisk and said: 'In the blink of an eye, quickly understand.' After speaking, he threw down his whisk and stepped down from the seat. Zen Master Hui of Shitou He said to the assembly: 'Studying Zen and learning the Way is like shouting for thirst at the bottom of a well. Little do you know that even if you block your ears and eyes, you cannot avoid it. For example, in the twelve periods of the day, walking, standing, sitting, lying down, moving and acting, who is making you do it? What the eyes see and the ears hear, where is not the path? If you recognize the path, it is the path of great liberation. Only then will you know.'
老漢與你證明。山河大地與你證明。所以道十方婆伽梵。一路涅槃門。諸仁者。大凡有一物。當途要見一物之根源。一物無處要見一物之根源。見得根源。源無所源。所源既非。何處不圓。諸禪德。你看老漢有甚麼勝你處。諸人有甚處不如老漢處。還會么。太湖三萬六千頃。月在波心說向誰。
護聖居靜禪師
聞南堂道望。遂往依焉。堂舉香嚴枯木里龍吟話。往返酬詰。師于言下大悟。一日堂問曰。莫守寒巖異草青。坐卻白雲宗不妙。汝作么生。師曰。直須揮劍。若不揮劍。漁父棲巢。堂矍然曰。這小廁兒。師珍重便行。
○嘗謂眾曰。參學至要。不出先南堂道。最初句。及末後句。透得過者。一生事畢。儻或未然。更與你分作十門。各各印證自心。還得穩當也未。一須信有教外別傳。二須知有教外別傳。三須會無情說法。與有情說法無二。四須見性如觀掌中之物。了了分明。一一田地穩密。五須具擇法眼。六須行鳥道玄路。七須文武兼濟。八須摧邪顯正。九須大機大用。十須向異類中行。凡欲紹隆法種。須盡此綱要。方坐得這曲錄床子。受得天下人禮拜。敢與佛祖為師。若不到恁么田地。祇一向虛頭。他時異日。閻老子未放你在。間有學者。各門頌出呈師。師以頌示曰。十門綱要掌中施。機會來
【現代漢語翻譯】 現代漢語譯本： 老漢與你證明，山河大地與你證明。所以說十方婆伽梵（Bhagavan，世尊），都通過同一條涅槃（Nirvana，寂滅）之路。各位仁者，大凡有一事物，當它出現時，要見到這一事物的根源。當一事物無處可尋時，也要見到它的根源。見到了根源，就會發現根源本身也是無源的。既然所源之處並非真實，那麼還有什麼地方不是圓滿的呢？各位禪德，你們看老漢有什麼地方勝過你們？你們又有什麼地方不如老漢？明白了嗎？正如太湖三萬六千頃，月亮在波心，這景象又能向誰訴說呢？
護聖居靜禪師
聽聞南堂禪師的道風，於是前去依止他。南堂禪師舉出香嚴智閑禪師『枯木里龍吟』的話頭，兩人往返辯論。居靜禪師在言語之下大悟。一天，南堂禪師問道：『莫守寒巖異草青，坐卻白雲宗不妙，你作何解釋？』居靜禪師回答：『必須揮劍，若不揮劍，漁父就要來這裡築巢了。』南堂禪師驚異地說：『這小傢伙！』居靜禪師行禮后便離開了。
居靜禪師曾經對大眾說：『參禪學習最重要的，莫過於南堂禪師最初的那句話，以及最後的那句話。如果能夠透徹理解這兩句話，一生的大事就完成了。如果還不能理解，我就為你們分成十個方面，讓你們各自印證自己的內心，這樣才能穩妥。一、必須相信有教外別傳（佛教經教之外的特別傳授）。二、必須知道有教外別傳。三、必須領會無情說法和有情說法沒有區別。四、必須見性如同觀看掌中之物，清清楚楚，每個環節都穩妥可靠。五、必須具備擇法眼（辨別正法的能力）。六、必須行走鳥道玄路（艱難的修行道路）。七、必須文武兼濟（智慧和行動並重）。八、必須摧邪顯正（破除邪見，弘揚正法）。九、必須具備大機大用（巨大的機鋒和作用）。十、必須在異類中修行（在各種環境中修行）。凡是想要紹隆佛法，必須窮盡這些綱要，才能坐得穩這曲錄床子（禪床），接受天下人的禮拜，敢於做佛祖的老師。如果達不到這樣的境界，只是一味地虛張聲勢，將來閻羅王不會放過你的。』期間有學人，各自寫出對這十個方面的頌呈給禪師，禪師把頌拿出來給大家看，說：『十門綱要掌中施，機會來了』
【English Translation】 English version: I, the old man, testify to you. The mountains, rivers, and earth testify to you. Therefore, it is said that all the Buddhas (Bhagavan) of the ten directions enter Nirvana (Nirvana) through the same path. O virtuous ones, whenever there is a thing, when it appears, one must see the root of that thing. When a thing is nowhere to be found, one must also see its root. Having seen the root, one will find that the root itself is without origin. Since the source is not real, then where is there not completeness? O Zen practitioners, do you see what advantages I, the old man, have over you? And what shortcomings do you have compared to me? Do you understand? It is like the thirty-six thousand acres of Taihu Lake, with the moon in the heart of the waves; to whom can this scene be described?
Zen Master Husheng Jujing
Having heard of the virtuous reputation of Zen Master Nantang, he went to rely on him. Zen Master Nantang brought up the saying of Zen Master Xiangyan Zhixian, 'A dragon's roar from a withered tree,' and the two debated back and forth. Zen Master Jujing had a great enlightenment under the words. One day, Zen Master Nantang asked, 'Do not guard the cold cliff where strange grasses grow green; sitting and occupying the White Cloud Sect is not wonderful. How do you explain this?' Zen Master Jujing replied, 'One must wield the sword; if one does not wield the sword, the fisherman will come here to build a nest.' Zen Master Nantang exclaimed in surprise, 'This little fellow!' Zen Master Jujing bowed and then left.
Zen Master Jujing once said to the assembly, 'The most important thing in studying Zen is nothing more than Zen Master Nantang's first sentence and his last sentence. If you can thoroughly understand these two sentences, the great matter of your life will be accomplished. If you still cannot understand, I will divide it into ten aspects for you, so that you can each verify your own mind, and thus be secure. 1. You must believe that there is a special transmission outside the teachings. 2. You must know that there is a special transmission outside the teachings. 3. You must understand that there is no difference between the Dharma spoken by insentient beings and the Dharma spoken by sentient beings. 4. You must see your nature as clearly as seeing an object in your palm, with each stage being secure and reliable. 5. You must have the Dharma-selecting eye (the ability to distinguish the correct Dharma). 6. You must walk the perilous path of the birds (the difficult path of practice). 7. You must balance both wisdom and action. 8. You must destroy the heretical and reveal the correct. 9. You must have great potential and great function. 10. You must practice among different kinds of beings (practice in various environments). Whoever wants to propagate the Dharma must exhaust these outlines in order to sit firmly on this curved chair (Zen meditation seat), receive the worship of all people, and dare to be a teacher of the Buddhas and Patriarchs. If you do not reach such a state, you are just making empty gestures, and Yama (the King of Hell) will not let you go in the future.' During this time, some students each wrote a verse on these ten aspects and presented them to the Zen Master. The Zen Master took out the verses for everyone to see and said, 'The ten outlines are displayed in the palm of your hand; the opportunity has come.'
時自有為。作者不須排位次。大都首末是根基。
南巖勝禪師
上堂。召大眾曰。護生須是殺。殺盡始安居。會得箇中意。分明在半途。且道到家一句。又作么生。釋迦彌勒沒量大。看來又祇是他奴。
梁山廓庵師遠禪師
上堂。舉楊岐三腳驢子話。乃召大眾曰。揚其湯者。莫若撲其火。壅其流者。莫若杜其源。此乃智人之明鑑。佛法之至論。正在斯焉。這因緣。如今叢林中提唱者甚多。商量者不少。有般底。祇道宗師家。無固必。凡有所問。隨口便答。似則也似。是即未是。若恁么。祇作個干無事會。不見楊岐用處。乃至祖師千差萬別。方便門庭。如何消遣。又有般底。祇向佛邊會。卻與自己沒交涉。古人道。凡有言句。須是一一消歸自己。又作么生。又有般底。一向祇作自己會。棄卻古人用處。唯知道明自己事。古人方便。卻如何消遣。既消遣不下。卻似抱橋柱澡洗。要且放手不得。此亦是一病。又有般底。卻去腳多少處會。若恁么會。此病最難醫也。所以他語有巧妙處。卒難摸索。才擬心。則差了也。前輩謂之楊岐宗旨。須是他屋裡人。到恁么田地。方堪傳授。若不然者。則守死善道之謂也。這公案。直須還他透頂徹底漢。方能了得。此非止禪和子會不得。而今天下叢林中出世為人底
【現代漢語翻譯】 現代漢語譯本 時節因緣自有安排。作者不必強行排列先後次序。大體上說，首尾才是根本。
南巖勝禪師
上堂說法。呼喚大眾說：『爲了護持生命，必須先殺。殺盡了才能安居。領會了這其中的意思，就分明地在半路上了。』那麼，到達家園的那句話，又該怎麼說呢？釋迦牟尼（Sakyamuni，佛教創始人）和彌勒（Maitreya，未來佛）的功德無量廣大，但看起來也只是他的奴僕。
梁山廓庵師遠禪師
上堂說法。舉了楊岐（Yangqi，禪師名號）『三腳驢子』的話頭。於是呼喚大眾說：『想要停止沸騰的湯，不如撲滅火焰；想要阻止水流，不如堵塞源頭。』這是智者的明鑑，佛法的至理。關鍵就在這裡。這個因緣，如今叢林中提倡的人很多，商量的人也不少。有的人，只認為宗師之家，沒有固定的準則，凡是有人提問，就隨口回答。好像是那麼回事，但實際上並不是。如果這樣，就只是做個無關緊要的聚會。沒有見到楊岐的用心之處，乃至祖師（Patriarch，禪宗祖師）千差萬別的方便法門，又該如何消遣？還有的人，只在佛（Buddha，覺悟者）的層面理解，卻與自己沒有關係。古人說，凡是聽到的言語，必須一一回歸到自己身上。又該怎麼做呢？還有的人，一味地只在自己身上理解，拋棄了古人的用心之處，只知道明白自己的事情。古人的方便法門，又該如何消遣？既然無法消遣，就像抱著橋柱洗澡，想要放手卻放不開。這也是一種病。還有的人，卻在腳多少的地方理解。如果這樣理解，這種病最難醫治。所以他的話語有巧妙之處，難以捉摸。稍微動念，就差之千里了。前輩稱之為楊岐宗旨，必須是他屋裡的人，到了這種地步，才能傳授。如果不是這樣，那就是守著死板的善道了。這則公案，必須讓他徹底領悟的人，才能瞭解。這不僅僅是禪和子（Zen monks，禪僧）無法理解，而且是今天天下叢林中出世為人的人。
【English Translation】 English version The timing and conditions are naturally arranged. The author doesn't need to force the order. Generally speaking, the beginning and the end are the foundation.
Zen Master Nanyan Sheng
Ascended the hall and addressed the assembly, saying: 'To protect life, one must first kill. Only by killing completely can one reside in peace.' Understanding the meaning within this, one is clearly halfway there. Then, what about the phrase for arriving home? Sakyamuni (Buddha, founder of Buddhism) and Maitreya (Future Buddha) have immeasurable greatness, but it seems they are merely his servants.
Zen Master Liangshan Kuo'an Shiyuan
Ascended the hall and cited Yangqi's (Zen master's name) 'three-legged donkey' story. Then he addressed the assembly, saying: 'To stop boiling soup, it's better to extinguish the fire; to stop the flow of water, it's better to block the source.' This is the wise man's clear mirror, the ultimate theory of the Buddha-dharma. The key lies here. This cause and condition, many people in the monasteries today advocate it, and many people discuss it. Some people just think that the master's house has no fixed rules, and whenever someone asks a question, they answer casually. It seems like it, but it's not really it. If so, it's just making a trivial gathering. They haven't seen Yangqi's intention, and how to spend the Patriarch's (Zen Patriarch) vastly different expedient methods? There are also some people who only understand it from the Buddha's (Enlightened One) perspective, but it has nothing to do with themselves. The ancients said that all words must be returned to oneself one by one. What should be done? There are also some people who only understand it from their own perspective, abandoning the ancients' intentions, only knowing to understand their own affairs. How to spend the ancients' expedient methods? Since they cannot spend it, it's like hugging a bridge pillar while bathing, wanting to let go but unable to. This is also a disease. There are also some people who understand it from the perspective of how many feet. If you understand it this way, this disease is the most difficult to cure. Therefore, his words have subtle points, difficult to grasp. As soon as you intend to think, you are far away. The predecessors called it Yangqi's doctrine, and one must be a person from his house to be able to transmit it to such a point. If not, it is called guarding the dead good way. This public case must be understood by someone who has thoroughly understood it. This is not only that Zen monks (Zen monks) cannot understand, but also the people who are born into the world in the monasteries today.
。亦少有會得者。若要會去。直須向威音那畔。空劫已前。輕輕覷著。提起便行。捺著便轉。卻向萬仞峰前進一步。可以籠罩古今。坐斷天下人舌頭。如今還有恁么者么。有則出來道看。如無更聽一頌。三腳驢子弄蹄行。直透威音萬丈坑。云在嶺頭閑不徹。水流澗下太忙生。湖南長老誰解會。行人更在青山外(師有十牛圖並頌行於世)。
能仁悟禪師
結夏上堂。最初一步。十方世界現全身。末後一言一微塵中深鎖斷。有時提起。如倚天長劍。光耀乾坤。有時放下。似紅爐點雪。虛含萬象。得到恁么田地。天魔外道。拱手歸降。三世諸佛。一時稽首。便可以大圓覺。為我伽藍。於一毫端。現寶王剎。如是則朝往西天。暮歸東土。亦是禁足。百華叢里坐。淫坊酒肆行。亦是禁足。雖然如是。不曾動著這裡一步。恁么則九旬無虛棄之功。百劫有今時之用。堪報不報之恩。以助無為之化。此即是涅槃妙心。金剛王寶劍。敢問大眾。作么生得到這田地去。如人上山。各自努力。
尚書莫將居士
謁南堂靜禪師。咨決心要。堂使其向一切處提撕。適如廁。俄聞穢氣。急以手掩鼻。遂有省。即呈以偈曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓處。得來元在鼻尖頭。南堂答曰。一法才通法法周。
【現代漢語翻譯】 現代漢語譯本： 也少有人能夠領會。如果想要領會，就必須向威音王佛（過去佛名）那邊，在空劫（極長的時間）之前，輕輕地觀察著。提起便行，按下便轉。卻向萬仞高峰前進一步，可以籠罩古今，堵住天下人的嘴。現在還有這樣的人嗎？有就出來說看。如果沒有，再聽一首偈頌：三腳驢子踢著蹄子行走，直透威音王佛的萬丈深坑。云在山嶺上閒適得沒有停歇的時候，水在山澗下流淌得太忙碌。湖南的長老誰能理解這其中的含義？修行人還在青山之外。（這位禪師有十牛圖和頌流傳於世）。
能仁悟禪師
結夏安居上堂說法：最初一步，十方世界顯現全身。最後一句，一微塵中深深鎖斷。有時提起，如倚天的長劍，光耀乾坤。有時放下，似紅爐點雪，虛含萬象。到達這樣的境界，天魔外道，拱手歸降。三世諸佛，一時稽首。便可以大圓覺（圓滿覺悟）作為我的伽藍（寺院），於一毫毛端，顯現寶王剎（莊嚴的佛國）。這樣就可以早上前往西天（西方極樂世界），晚上回到東土（此世界），也是禁足（不外出）。百花叢里坐，淫坊酒肆行，也是禁足。雖然這樣，不曾動著這裡一步。這樣則九十天沒有虛度光陰的功德，百千劫有今天的作用，堪以報答無法報答的恩情，以幫助無為的教化。這就是涅槃（寂滅）妙心，金剛王寶劍。敢問各位，怎樣才能到達這種境界？如人上山，各自努力。
尚書莫將居士
拜見南堂靜禪師，諮詢決心的要領。禪師讓他向一切處提起正念。一次上廁所，忽然聞到穢氣，急忙用手掩鼻，於是有所領悟。就呈上一首偈頌說：向來姿態韻致喜愛風流，幾度嘲笑世人向外尋求。萬別千差無處可尋覓，得到它原來就在鼻尖頭。南堂禪師回答說：一法通達，則法法周遍。
【English Translation】 English version: Few can comprehend it. If you want to understand, you must look towards Vairocana Buddha (name of a past Buddha), before the eons of emptiness, gently observing. Lift it up and it goes, press it down and it turns. Then take a step before the ten-thousand-仞 peak, and you can encompass the past and present, and silence the tongues of all people in the world. Are there such people now? If so, come out and speak. If not, listen to another verse: The three-legged donkey trots along, directly penetrating Vairocana Buddha's ten-thousand-丈 pit. The clouds on the mountain ridge are leisurely and never cease, the water flowing down the stream is too busy. Who in Hunan can understand this? The practitioner is still outside the green mountains. (The master has the Ten Ox Herding Pictures and verses circulating in the world).
Chan Master Nengren Wu
Giving a Dharma talk during the summer retreat: The very first step, the ten directions of the world manifest the whole body. The last sentence, deeply locked within a single dust mote. Sometimes lifted up, like a sky-reaching sword, illuminating the universe. Sometimes put down, like snow falling into a red furnace, emptily containing all phenomena. Reaching such a state, heavenly demons and heretics, bow their heads in surrender. Buddhas of the three times, all prostrate at once. Then one can take Great Perfect Enlightenment (complete enlightenment) as my Sangharama (monastery), and manifest a Treasure King Land (a magnificent Buddha-land) on the tip of a hair. Thus, going to the Western Heaven (Western Pure Land) in the morning and returning to the Eastern Land (this world) in the evening is also abiding in retreat. Sitting in a hundred-flower garden, walking in brothels and taverns, is also abiding in retreat. Although it is like this, one has not moved a single step from here. In this way, the ninety days are not wasted in vain, and the hundreds of kalpas have the use of today, worthy of repaying the kindness that cannot be repaid, to help the unconditioned transformation. This is the wonderful mind of Nirvana (extinction), the Vajra King Sword. I dare to ask everyone, how can one reach this state? Like people climbing a mountain, each one strives on their own.
Layman Mo Jiang, Secretary of the Ministry
Visited Chan Master Nantang Jing, consulting on the essentials of determination. The Chan master instructed him to bring up mindfulness in all places. Once, while in the toilet, he suddenly smelled the foul odor and quickly covered his nose with his hand, and then he had an awakening. He then presented a verse saying: 'All along, my demeanor and charm have loved elegance, I have often laughed at people seeking outwardly. Ten thousand differences, a thousand discrepancies, there is nowhere to find it, Gained, it was originally at the tip of my nose.' Chan Master Nantang replied: 'One Dharma attained, then all Dharmas are pervasive.'
縱橫妙用更何求。青蛇出匣魔軍伏。碧眼胡僧笑點頭。
龍圖王蕭居士
留昭覺日。聞開靜板聲有省。問南堂曰。某有個見處。才被人問。卻開口不得。未審過在甚處。堂曰。過在有個見處。堂卻問。朝旆幾時到任。公曰。去年八月四日。堂曰。自按察。幾時離衙。公曰前月二十。堂曰。為甚麼道開口不得。公乃契悟。
教忠晦庵彌光禪師
出嶺謁圓悟禪師于云居。次參黃檗祥。高庵悟。機語皆契。以淮楚盜起。歸謁佛心。會大慧寓廣。因往從之。慧謂曰。汝在佛心處所得者。試舉一二看。師舉佛心上堂。拈普化公案曰。佛心即不然。總不恁么來時如何。劈脊便打。從教遍界分身。慧曰。汝意如何。師曰。某不肯他後頭下個註腳。慧曰。此正是以病為法。師毅然無信可意。慧曰。汝但揣摩看。師竟以為不然。經旬因記海印信禪師拈曰。雷聲浩大。雨點全無。始無滯。趍告慧。慧以舉道者見瑯瑘。並玄沙未徹語詰之。師對已。慧笑曰。雖進得一步。祇是不著所在。如人斫樹。根下一刀。則命根斷矣。汝向枝上斫。其能斷命根乎。今諸方浩浩說禪者。見處總如此。何益於事。其楊岐正傳。三四人而已。師慍而去。翌日慧問。汝還疑否。師曰。無可疑者。慧曰。祇如人相見。未開口時。已知虛實。
【現代漢語翻譯】 現代漢語譯本 縱橫妙用，更還求索什麼呢？青蛇出匣，魔軍自然降伏。碧眼的胡僧見了，也會笑著點頭讚許。
龍圖王蕭居士
住在昭覺寺的時候，聽到開靜的打板聲有所領悟。他問南堂禪師說：『我有個見解，可是一旦被人問起，就說不出口。不知道問題出在哪裡？』南堂禪師說：『問題就出在有個見解上。』南堂禪師反問：『您是什麼時候到任的？』王蕭居士說：『去年（南宋）八月四日（1127年）。』南堂禪師說：『您是什麼時候離開按察司衙門的？』王蕭居士說：『上個月二十。』南堂禪師說：『為什麼說一開口就說不出來呢？』王蕭居士因此而領悟。
教忠晦庵彌光禪師
離開山嶺后，彌光禪師前往云居山拜見圓悟禪師。之後又參訪黃檗祥禪師和高庵禪師，他們的機鋒言語都很契合。因為淮楚一帶盜賊蜂起，彌光禪師便回去拜見佛心禪師。適逢大慧宗杲禪師暫住在廣地，彌光禪師就去跟隨他。大慧禪師問：『你在佛心禪師那裡得到了什麼，試著說一兩件看看。』彌光禪師就舉了佛心禪師上堂時拈普化和尚公案的事例，說：『佛心禪師卻不是這樣，如果不是這樣來，又該如何呢？』大慧禪師立刻劈頭蓋臉地打了他，說：『即使教你遍界分身又如何？』大慧禪師問：『你覺得怎麼樣？』彌光禪師說：『我不肯在他後面下個註腳。』大慧禪師說：『這正是以病為法。』彌光禪師毅然不相信他的說法。大慧禪師說：『你只管揣摩看看。』彌光禪師始終認為大慧禪師說的不對。過了十幾天，彌光禪師記起海印信禪師曾說過：『雷聲浩大，雨點全無。』這才沒有了滯礙，於是去告訴大慧禪師。大慧禪師就舉出道者拜見瑯玡禪師，以及玄沙禪師未徹悟的語句來詰問他，彌光禪師一一作答。大慧禪師笑著說：『雖然你進了一步，只是不著邊際。就像人砍樹，在樹根下一刀，就能斷了命根；你卻在樹枝上砍，怎麼能斷了命根呢？現在各處浩浩蕩蕩說禪的人，見解都像這樣，對事情有什麼益處呢？楊岐禪師的正傳，不過三四個人而已。』彌光禪師生氣地離開了。第二天，大慧禪師問：『你還懷疑嗎？』彌光禪師說：『沒有什麼可懷疑的。』大慧禪師說：『就像人相見，還沒開口時，就已經知道對方的虛實了。』
【English Translation】 English version What more is there to seek in the wondrous use of the vertical and horizontal? When the green snake emerges from its box, the demon armies are naturally subdued. The blue-eyed Hu monk (a Central Asian monk) would smile and nod in approval.
Layman Wang Xiao of Longtu
While residing at Zhaojue Monastery, he had an awakening upon hearing the sound of the opening-stillness board. He asked Abbot Nantang, 'I have a view, but when asked about it, I can't express it. I don't know where the problem lies.' Abbot Nantang said, 'The problem lies in having a view.' Abbot Nantang then asked, 'When did you arrive at your post?' Layman Wang said, 'The fourth day of the eighth month of last year (1127 AD).' Abbot Nantang said, 'When did you leave the office of the investigating censor?' Layman Wang said, 'The twentieth of last month.' Abbot Nantang said, 'Why do you say you can't express it when you open your mouth?' Layman Wang then had an awakening.
Zen Master Mi Guang of Jiaozhong Huian
After leaving the mountains, Zen Master Mi Guang went to Yunju Mountain to visit Zen Master Yuanwu. Later, he also visited Zen Master Huangbo Xiang and Zen Master Gaoan, and their interactions were very harmonious. Because bandits were rising in the Huai and Chu regions, Zen Master Mi Guang returned to visit Zen Master Foxin. It happened that Zen Master Dahui Zonggao was temporarily residing in Guangdi, so Zen Master Mi Guang went to follow him. Zen Master Dahui asked, 'What did you gain from Zen Master Foxin? Try to tell me one or two things.' Zen Master Mi Guang then cited the example of Zen Master Foxin taking up the case of Monk Puhua during his Dharma talk, saying, 'Zen Master Foxin is not like that. If it doesn't come like that, then what?' Zen Master Dahui immediately struck him and said, 'What's the use of teaching you to manifest bodies throughout the realms?' Zen Master Dahui asked, 'What do you think?' Zen Master Mi Guang said, 'I am unwilling to add a commentary after him.' Zen Master Dahui said, 'This is precisely using illness as the Dharma.' Zen Master Mi Guang resolutely did not believe him. Zen Master Dahui said, 'Just ponder it and see.' Zen Master Mi Guang always thought that Zen Master Dahui was wrong. After ten days, Zen Master Mi Guang remembered Zen Master Haiyin Xin's saying, 'The thunder is loud, but there is no rain at all.' Only then did he have no more obstructions, so he went to tell Zen Master Dahui. Zen Master Dahui then cited the words of a Daoist visiting Zen Master Langye, and the words of Zen Master Xuansha who had not yet fully awakened, to question him, and Zen Master Mi Guang answered them one by one. Zen Master Dahui smiled and said, 'Although you have taken a step forward, you are just not on the right track. It's like a person chopping down a tree. If you make a cut at the root, you can cut off its life. But you are chopping at the branches, how can you cut off its life? Now, those who talk about Zen everywhere are like this in their views. What benefit is there to it? The true transmission of Zen Master Yangqi is only three or four people.' Zen Master Mi Guang left angrily. The next day, Zen Master Dahui asked, 'Do you still doubt?' Zen Master Mi Guang said, 'There is nothing to doubt.' Zen Master Dahui said, 'It's like when people meet, even before they open their mouths, one already knows their true nature.'
或聞其語。便識淺深。此理如何。師悚然汗下。莫知所詣。慧令究有句無句。慧過雲門庵。師侍行。一日問曰。某到這裡。不能得徹。病在甚處。慧曰。汝病最癖。世醫拱手何也。別人死了活不得。汝今活了未曾死。要到大安樂田地。須是死一回始得。師疑情愈深。后入室。慧問。吃粥了也。洗缽盂了也。去卻藥忌。道將一句來。師曰裂破。慧震威喝曰。你又說禪也。師即大悟。慧撾鼓告眾曰。龜毛拈得笑咍咍。一擊萬重關鎖開。慶快平生在今日。孰云千里賺吾來。師亦以頌呈之曰。一拶當機怒雷吼。驚起須彌藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。
○上堂。有句無句。如藤倚樹。放憨作么。及乎樹倒藤枯。句歸何處。情知汝等諸人。卒討頭鼻不著。為甚如此。祇為分明極。翻令所得遲。
東林卍庵道顏禪師
久參圓悟。微有省發。洎悟還蜀。囑依妙喜。仍以書致喜曰。顏川彩繪已畢。但欠點眼耳。他日嗣其後。未可量也。喜居雲門及洋嶼。師皆在焉。朝夕質疑。方大悟。
○上堂。欲識諸佛心。但向眾生心行中識取。欲識常住不凋性。但向萬物遷變處會取。還識得么。欲得不招無間業。莫謗如來正法輪。
西禪懶庵鼎需禪師
幼舉進士有聲。年二十五。因讀遺教經。忽
【現代漢語翻譯】 現代漢語譯本 或者聽聞他人言語，便能辨識其深淺。這是什麼道理？禪師（東林卍庵道顏禪師）聽后驚恐汗下，不知如何是好。慧禪師（妙喜禪師，即大慧宗杲）追問他究竟是有句還是無句。道顏禪師跟隨慧禪師前往雲門庵。一日，道顏禪師問道：『我到這裡，始終不能徹底領悟，病在哪裡？』慧禪師說：『你的病最為怪癖，世間醫生都束手無策。別人死了就不能復活，你現在活著卻從未死過。想要到達大安樂的境地，必須死一次才行。』道顏禪師疑慮更深。後來入室請教，慧禪師問：『吃粥了嗎？洗缽盂了嗎？去掉藥忌，說一句來。』道顏禪師說：『裂破。』慧禪師震怒喝道：『你又在說禪嗎！』道顏禪師當下大悟。慧禪師敲鼓告訴眾人說：『龜毛也能拈得，真是可笑啊！一擊之下，萬重關鎖打開。平生最快樂的事情就在今天，誰說我被千里之外的人騙來了？』道顏禪師也作頌呈上：『一拶當機，如怒雷般吼叫，驚起須彌山，藏起北斗星。洪波浩渺，浪濤滔天，拈得鼻孔，卻失卻口。』 ○上堂說法。有句無句，如同藤蔓依附樹木。放任愚癡，又能做什麼呢？等到樹倒藤枯，句歸向何處？我知道你們這些人，最終也找不到頭緒。為什麼會這樣？只因爲太過分明，反而使得領悟遲緩。 東林卍庵道顏禪師 長久參學圓悟禪師，略有所悟。等到圓悟禪師返回四川，囑咐道顏禪師依止妙喜禪師（大慧宗杲）。並且寫信給妙喜禪師說：『道顏的畫作已經完成，只欠點睛之筆。他日繼承我的衣缽，不可限量啊。』妙喜禪師住在雲門庵和洋嶼時，道顏禪師都在那裡。早晚請教質疑，最終大悟。 ○上堂說法。想要認識諸佛的心，只需在眾生的心行中去認識。想要認識常住不凋謝的本性，只需在萬物遷變之處去體會。還認識得了嗎？想要不招致無間地獄的業報，就不要誹謗如來的正法輪。 西禪懶庵鼎需禪師 年幼時考中進士，頗有名聲。二十五歲時，因為讀《遺教經》，忽然有所感悟。
【English Translation】 English version Or hearing their words, one can discern their depth. What is the principle behind this? The Chan Master (Donglin Wan'an Daoyan) was terrified and sweating, not knowing what to do. Chan Master Hui (Miaoxi, also known as Dahui Zonggao) pressed him to say whether there was a phrase or not. Daoyan Chan Master followed Hui Chan Master to Yunmen Hermitage. One day, Daoyan Chan Master asked: 'I have come here, but I still cannot thoroughly understand. Where is the problem?' Hui Chan Master said: 'Your illness is the most peculiar, and worldly doctors are helpless. Others die and cannot be resurrected, but you are alive now but have never died. If you want to reach the land of great bliss, you must die once.' Daoyan Chan Master's doubts deepened. Later, when he entered the room to ask for guidance, Hui Chan Master asked: 'Have you eaten porridge? Have you washed your bowl? Remove the medicinal taboos and say a sentence.' Daoyan Chan Master said: 'Torn apart.' Hui Chan Master roared angrily: 'Are you talking about Chan again!' Daoyan Chan Master suddenly realized. Hui Chan Master beat the drum and told the crowd: 'Even turtle hair can be picked up, it's really laughable! With one strike, ten thousand layers of locks are opened. The happiest thing in my life is today, who says I was deceived by someone thousands of miles away?' Daoyan Chan Master also presented a verse: 'One squeeze at the opportune moment, like an angry thunder roar, startling Mount Sumeru, hiding the Big Dipper. The vast waves are boundless, the waves are滔天, picking up the nostrils, but losing the mouth.' ○ Ascending the hall to preach. Having a phrase or not having a phrase is like a vine relying on a tree. What can you do by indulging in foolishness? When the tree falls and the vine withers, where does the phrase go? I know that all of you will eventually not find a clue. Why is this so? Only because it is too clear, it makes understanding slow. Chan Master Donglin Wan'an Daoyan He studied with Chan Master Yuanwu for a long time and had some understanding. When Chan Master Yuanwu returned to Sichuan, he instructed Daoyan Chan Master to rely on Chan Master Miaoxi (Dahui Zonggao). And he wrote a letter to Chan Master Miaoxi saying: 'Daoyan's painting is complete, only the finishing touch is missing. In the future, inheriting my mantle is immeasurable.' When Chan Master Miaoxi lived in Yunmen Hermitage and Yangyu, Daoyan Chan Master was there. He asked questions morning and evening, and finally realized. ○ Ascending the hall to preach. If you want to know the minds of all Buddhas, just recognize them in the minds and actions of sentient beings. If you want to know the permanent and unfading nature, just understand it in the changing of all things. Can you recognize it? If you want to avoid incurring the karma of uninterrupted hell, do not slander the Dharma wheel of the Tathagata. Chan Master Xichan Lan'an Dingxu He passed the imperial examination at a young age and had a good reputation. At the age of twenty-five, he suddenly felt something after reading the Sutra of the Buddha's Last Teaching.
曰。幾為儒冠誤欲去家。母難之以親迎在期。師乃絕之曰。夭桃紅杏。一時分付春風。翠竹黃花。此去永為道伴。竟依保壽樂禪師為比丘。一錫湖湘。遍參名宿。法無異味。歸里結庵于羌峰絕頂。不下山者三年。佛心才禪師。挽出首眾于大乘。嘗問學者。即心即佛因緣。時妙喜庵于洋嶼。師之友彌光。與師書曰。庵主手段。與諸方別。可來少款如何。師不答。光以計邀師飯。師往赴之。會妙喜為諸徒入室。師隨喜焉。妙喜舉僧問馬祖。如何是佛。祖云。即心是佛。作么生。師下語。妙喜詬之曰。你見解如此。敢妄為人師耶。鳴鼓普說。訐其平生珍重得力處。排為邪解。師淚交頤。不敢仰視。默計曰。我之所得。既為所排。西來不傳之旨。豈止此耶。遂歸心弟子之列。一日喜問曰。內不放出。外不放入。正恁么時如何。師擬開口。喜拈竹篦劈脊連打三下。師於此大悟厲聲曰。和尚已多了也。喜又打一下。師禮拜。喜笑云。今日方知吾不汝欺也。遂印以偈曰。頂門豎亞摩醯眼。肘后斜懸奪命符。瞎卻眼。卸卻符。趙州東壁掛葫蘆。於是聲名。喧動叢林。
東禪蒙庵思岳禪師
上堂。臘月初。歲云徂。黃河凍已合。深處有嘉魚。活鱍鱍。跳不脫。又不能相煦以濕。相濡以沫。慚愧菩薩摩訶薩。春風幾時來。解此
【現代漢語翻譯】 他說：『我幾乎被儒生的帽子耽誤，想要離開家。』母親因為婚期將近而阻止他。於是，這位禪師斷然拒絕說：『嬌艷的桃花紅杏，一時都交付給春風。翠綠的竹子，金黃的菊花，從此將永遠與我為伴。』最終依從保壽樂禪師剃度為比丘。他手持禪杖遊歷湖湘一帶，遍訪名僧大德。發現佛法並無特別之處，便回到家鄉，在羌峰的絕頂結廬而居，三年不下山。佛心才禪師推薦他到大乘寺擔任首座。曾經問學者：『即心即佛』的因緣。當時妙喜庵在洋嶼，他的朋友彌光寫信給他：『庵主的手段，與各處不同，可以來小住幾日如何？』禪師沒有回覆。彌光用計邀請他吃飯，禪師前去應邀。正趕上妙喜禪師為眾弟子入室開示，禪師在一旁隨喜。妙喜禪師引用僧人問馬祖：『如何是佛？』馬祖回答：『即心是佛。』你如何理解？禪師說了自己的見解。妙喜禪師斥責他說：『你的見解如此，竟敢妄為人師嗎？』於是鳴鼓告知大眾，揭發他平生珍重並引以為得意之處，斥責為邪解。禪師淚流滿面，不敢抬頭仰視。心想：『我的所得，既然被他所排斥，那麼西來不傳的宗旨，難道僅止於此嗎？』於是歸心於弟子之列。一天，妙喜禪師問道：『內不放出，外不放入，正在這個時候該如何？』禪師剛要開口，妙喜禪師拿起竹篦，對著他的背脊連續打了三下。禪師因此大悟，厲聲說：『和尚您已經多此一舉了！』妙喜禪師又打了一下。禪師禮拜。妙喜禪師笑著說：『今天才知道我沒有欺騙你啊！』於是用偈語印證他：『頂門豎起摩醯首羅（Maheśvara，大自在天）的眼睛，肘后斜掛著奪人性命的符箓。瞎了眼，卸了符，趙州（Zhaozhou，禪宗大師）東壁掛著葫蘆。』於是聲名遠揚，轟動了整個叢林。
東禪蒙庵思岳禪師
上堂開示：臘月初，一年將盡。黃河已經冰凍合攏，深處有肥美的魚。活蹦亂跳，卻跳不出去，又不能互相以唾沫濕潤，互相扶持。慚愧啊，菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）。春風何時到來，解開這困境？'
【English Translation】 He said, 'I was almost misled by the Confucian hat and wanted to leave home.' His mother stopped him because the wedding date was near. Thereupon, the Chan master resolutely refused, saying, 'The delicate peach blossoms and red apricots are all entrusted to the spring breeze for a time. The verdant bamboo and golden chrysanthemums will be my companions forever from now on.' Eventually, he followed Chan Master Baoshou Le and became a Bhikshu (Buddhist monk). He traveled around Hunan and Xiang with a staff, visiting famous monks and virtuous individuals everywhere. Discovering that the Dharma had no special flavor, he returned to his hometown and built a hermitage on the summit of Qiang Peak, not descending the mountain for three years. Chan Master Foxin Cai recommended him to serve as the head seat at Dacheng Temple. He once asked a scholar about the 'immediate mind is Buddha' cause and condition. At that time, Miaoxi Hermitage was in Yangyu, and his friend Miguang wrote to him, 'The abbot's methods are different from other places; how about coming for a short stay?' The Chan master did not reply. Miguang tricked him into coming for a meal, and the Chan master went to accept the invitation. It happened that Chan Master Miaoxi was giving private instructions to his disciples, and the Chan master joined in the joy. Chan Master Miaoxi quoted a monk asking Mazu (Mazu Daoyi, a famous Chan master): 'What is Buddha?' Mazu replied, 'The immediate mind is Buddha.' How do you understand it? The Chan master gave his own interpretation. Chan Master Miaoxi rebuked him, saying, 'With such understanding, how dare you presumptuously be a teacher of others?' Thereupon, he beat the drum to inform the public, exposing what he had cherished and taken pride in throughout his life, denouncing it as a heretical understanding. The Chan master was in tears, not daring to look up. He thought to himself, 'Since what I have attained is rejected by him, could it be that the unspoken essence transmitted from the West is only this much?' Thereupon, he submitted himself as one of the disciples. One day, Chan Master Miaoxi asked, 'Not letting out internally, not letting in externally, what should be done at this very moment?' Just as the Chan master was about to open his mouth, Chan Master Miaoxi picked up a bamboo staff and struck his back three times in succession. The Chan master had a great enlightenment because of this, and exclaimed loudly, 'Venerable monk, you have already done too much!' Chan Master Miaoxi struck him once more. The Chan master prostrated himself. Chan Master Miaoxi smiled and said, 'Today I know that I have not deceived you!' Thereupon, he confirmed him with a verse: 'On the crown of the head stands the eye of Maheśvara (Maheśvara, The Great Lord), diagonally hanging behind the elbow is the talisman that takes life. Blind the eye, remove the talisman, Zhaozhou (Zhaozhou Congshen, a famous Chan master) hangs a gourd on the east wall.' Thereupon, his fame spread far and wide, shaking the entire monastic community.
Chan Master Dongchan Meng'an Siyue
Ascending the Dharma hall and giving instructions: In the twelfth lunar month, the year is coming to an end. The Yellow River has frozen over, and there are fat fish in the depths. Lively and jumping, yet unable to jump out, and unable to moisten each other with saliva, supporting each other. Ashamed, Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva). When will the spring breeze come to resolve this predicament?'
黃河凍。令魚化作龍。直透桃花浪。會即便會。癡人面前。且莫說夢。
西禪此庵守凈禪師
上堂。談玄說妙。撒屎撒尿。行棒行喝。將鹽止渴。立主立賓。華擘宗乘。設或總不恁么。又是鬼窟里坐。到這裡。山僧已是打退鼓。且道諸人尋常心憤憤。口排悱。合作么生。莫將閑學解。埋沒祖師心。
○上堂。若也單明自己。不悟目前。此人有眼無足。若也祇悟目前。不明自己。此人有足無眼。直得眼足相資。如車二輪。如鳥二翼。正好勘過了打。
○上堂。道是常道。心是常心。汝等諸人。聞山僧恁么道。便道我會也。大盡三十日。小盡二十九。頭上是天。腳下是地。耳里聞聲。鼻里出氣。忽若四大海水在汝頭上。毒蛇穿你眼睛。蝦蟆入你鼻孔。又作么生。
○上堂。文殊普賢談理事。臨濟德山行棒喝。東禪一覺到天明。偏愛風從涼處發。咄。
開善道謙禪師
初之京師。依圓悟。無所省發。后隨妙喜。庵居泉南。及喜領徑山。師亦侍行。未幾。令師往長沙通紫巖居士張公書。師自謂。我參禪二十年。無入頭處。更作此行。決定荒廢。意欲無行。友人宗元者。叱曰。不可在路便參禪不得也。去。吾與汝俱往。師不得已而行。在路泣語元曰。我一生參禪。殊無得力處。今又
【現代漢語翻譯】 現代漢語譯本： 黃河結冰了。命令魚變成龍。直接穿過桃花浪。相會的時候自然會相會。在愚癡的人面前，最好不要說夢話。
西禪此庵守凈禪師
上堂說法。談論玄妙，如同排泄糞便。使用棒喝，如同用鹽止渴。確立主客，如同用華麗的言辭剖析宗乘。如果完全不是這樣，又是坐在鬼窟里。到了這裡，我已經是鳴金收兵了。那麼各位平常心中憤憤不平，口中排斥誹謗，應該怎麼做呢？不要用空洞的學理解釋，埋沒祖師的心。
○上堂說法。如果只明白自己，不領悟眼前的事物，這個人有眼無腳。如果只領悟眼前的事物，不明白自己，這個人有腳無眼。只有眼和腳互相幫助，像車子的兩個輪子，像鳥的兩隻翅膀，才能順利通過考驗。
○上堂說法。道是永恒的道，心是永恒的心。你們這些人，聽到我這樣說，就說自己明白了。大月三十天，小月二十九天，頭上是天，腳下是地，耳朵里聽到聲音，鼻子里呼出氣息。如果四大海水都在你們頭上，毒蛇穿過你們的眼睛，蛤蟆進入你們的鼻孔，又該怎麼辦呢？
○上堂說法。文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，菩薩的象徵）談論理和事，臨濟（Linji，唐代禪師）德山（Deshan，唐代禪師）使用棒喝。東禪（東禪寺）一覺睡到天亮，特別喜歡從涼爽的地方吹來的風。咄！
開善道謙禪師
最初到京城，依止圓悟（禪師名），沒有領悟。後來跟隨妙喜（禪師名），在泉南隱居。等到妙喜主持徑山（寺廟名），禪師也跟隨前往。沒多久，妙喜讓禪師前往長沙，給紫巖居士張公送信。禪師自己認為，我參禪二十年，沒有入門的地方，再做這件事，肯定荒廢了。想要不去，朋友宗元責備他說，難道在路上就不能參禪了嗎？去吧，我和你一起去。禪師不得已而行，在路上哭著對宗元說，我一生參禪，一點也沒有得力的地方，現在又
【English Translation】 English version: The Yellow River freezes. Command the fish to transform into a dragon. Directly penetrate the peach blossom waves. When the time comes, they will naturally meet. In front of a foolish person, it's best not to talk about dreams.
Zen Master Ci'an Shoujing of Xichan
Ascending the hall to preach. Talking about the profound and the wonderful is like excreting waste. Using blows and shouts is like using salt to quench thirst. Establishing the host and the guest is like using flowery language to dissect the essence of the sect. If it's not like this at all, then one is sitting in a ghost cave. Having reached this point, I have already sounded the retreat. So, what should you all do, who are usually indignant in your hearts and reject and slander with your mouths? Do not bury the mind of the Patriarch with empty scholarly interpretations.
○Ascending the hall to preach. If one only understands oneself and does not comprehend what is before one's eyes, this person has eyes but no feet. If one only comprehends what is before one's eyes and does not understand oneself, this person has feet but no eyes. Only when eyes and feet assist each other, like the two wheels of a cart, like the two wings of a bird, can one successfully pass the test.
○Ascending the hall to preach. The Dao is the eternal Dao, and the mind is the eternal mind. When you all hear me say this, you say you understand. A large month has thirty days, and a small month has twenty-nine days. Above is the sky, and below is the earth. The ears hear sounds, and the nose exhales air. But if the four great seas were all on your heads, poisonous snakes pierced your eyes, and toads entered your nostrils, what would you do then?
○Ascending the hall to preach. Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of Bodhisattva) discuss principle and phenomena, Linji (Linji, a Zen master of the Tang Dynasty (618-907)) and Deshan (Deshan, a Zen master of the Tang Dynasty (618-907)) use blows and shouts. Dongchan (Dongchan Temple) sleeps until dawn, especially liking the wind blowing from a cool place. Hmph!
Zen Master Daqian of Kaishan
Initially arriving in the capital, he relied on Yuanwu (name of a Zen master) but had no enlightenment. Later, he followed Miaoxi (name of a Zen master) and lived in seclusion in Quannan. When Miaoxi presided over Jingshan (name of a temple), the Zen master also followed. Before long, Miaoxi sent the Zen master to Changsha to deliver a letter to Zhang Gong, a lay Buddhist of Ziyan. The Zen master thought to himself, 'I have practiced Zen for twenty years and have not found an entry point. If I do this again, it will surely be a waste.' Wanting not to go, his friend Zongyuan scolded him, 'Can't you practice Zen on the road? Go, I will go with you.' The Zen master had no choice but to go, and on the road, he wept and said to Zongyuan, 'I have practiced Zen all my life and have not gained any benefit. Now'
途路奔波。如何得相應去。元告之曰。你但將諸方參得底。悟得底。圓悟妙喜為你說得底。都不要理會。途中可替底事。我盡替你。只有五件事。替你不得。你須自家支當。師曰。五件者何事。愿聞其要。元曰。著衣。吃飯。屙屎。放尿。駝個死屍路上行。師于言下領旨。不覺手舞足蹈。元曰。你此回。方可通書。宜前進。吾先歸矣。元即回徑山。師半載方返。妙喜一見而喜曰。建州子。你這回別也。
○上堂。竺土大仙心。東西密相付。如何是密付底心。良久曰。八月秋何處熱。
育王佛照德光禪師
適大慧領育王。四海英材鱗集。師亦與焉。大慧室中問師。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。師擬對。慧便棒。師豁然大悟。初住臺之光孝。僧問。浩浩塵中如何辯主。師曰。巾峰頂上塔心尖。
【頌】師住靈隱日。 宋孝宗宣問。釋迦佛入山。六年所成何事。師對曰。將謂陛下忘卻。
【頌】孝宗召對師舉靈云頌。直至如今更不疑。奏曰。那裡是他不疑處。帝曰。空手牽鐵牛(此二則見會元第六卷終。其頌著于聯珠集第十卷中佛照章)。
華藏遁庵演禪師
上堂。拈起拄杖曰。識得這個。一生參學事畢。古人恁么道。華藏則不然。識得這個。更須買
【現代漢語翻譯】 現代漢語譯本 長途跋涉，如何才能與道相應？元（指佛照德光禪師）告訴他說：『你只需將各處參學所得、領悟所得，以及圓悟妙喜（指大慧宗杲禪師）為你所說的，都不要理會。途中可以替代的事情，我都替你做了。只有五件事，我無法替代你，你必須自己承擔。』禪師問：『是哪五件事？願聞其詳。』元說：『穿衣、吃飯、拉屎、撒尿、揹著一具死屍在路上行走。』禪師在言下領悟旨意，不覺手舞足蹈。元說：『你這次，才可以通書信了，應該繼續前進，我先回去了。』元隨即返回徑山。禪師過了半年才返回，妙喜（指大慧宗杲禪師）一見而高興地說：『建州人，你這次不一樣了。』
○上堂說法。竺土（指印度）大仙（指佛陀）的心法，東西方秘密相傳。什麼是秘密相傳的心法？良久后說：『八月秋天哪裡熱？』
育王佛照德光禪師
當初大慧（指大慧宗杲禪師）主持育王寺，四海英才聚集，禪師也在其中。大慧（指大慧宗杲禪師）在室內問禪師：『說是竹篦子就觸犯了，不說竹篦子就違背了，不得說話，不得不說話。』禪師剛要回答，大慧（指大慧宗杲禪師）就打了他一棒。禪師豁然大悟。初次住持臺州的光孝寺，有僧人問：『浩浩紅塵中如何辨別主人？』禪師說：『巾峰頂上塔心尖。』
【頌】禪師住在靈隱寺時，宋孝宗（1162年-1189年）詢問：釋迦佛入山六年，成就了什麼事？禪師回答說：『還以為陛下忘記了。』
【頌】孝宗召見禪師，禪師引用靈云志勤的偈頌：『直至如今更不疑。』上奏說：『哪裡是他不懷疑的地方？』皇帝說：『空手牽鐵牛』（這兩則事蹟見《會元》第六卷末尾，其頌詞收錄在《聯珠集》第十卷佛照章中）。
華藏遁庵演禪師
上堂說法。拿起拄杖說：『認識了這個，一生參學的事情就結束了。』古人這麼說，華藏（指遁庵演禪師）卻不這麼認為。認識了這個，更需要買。
【English Translation】 English version Traveling a long and arduous road, how can one attain correspondence with the Dao? Yuan (referring to Fo Zhao Deguang Chan Master) told him: 'You only need to disregard all that you have gained from studying in various places, all that you have realized, and all that Yuanwu Miaoxi (referring to Dahui Zonggao Chan Master) has told you. On the journey, I will take care of everything I can for you. There are only five things that I cannot take care of for you; you must bear them yourself.' The Chan Master asked: 'What are these five things? I wish to hear their essence.' Yuan said: 'Putting on clothes, eating meals, defecating, urinating, and carrying a dead corpse on the road.' The Chan Master understood the meaning in these words and unconsciously began to dance with joy. Yuan said: 'This time, you can correspond with letters, you should continue to advance, I will return first.' Yuan then returned to Jingshan. The Chan Master returned after half a year, and Miaoxi (referring to Dahui Zonggao Chan Master) was pleased to see him and said: 'Person from Jianzhou, you are different this time.'
○ Ascending the hall to preach. The mind-dharma of the great sage of Zhutu (India, referring to the Buddha) has been secretly transmitted between East and West. What is the secretly transmitted mind-dharma? After a long pause, he said: 'Where is it hot in the autumn of August?'
Yu Wang Fo Zhao Deguang Chan Master
Initially, when Dahui (referring to Dahui Zonggao Chan Master) presided over Yu Wang Temple, talents from all over the world gathered, and the Chan Master was among them. Dahui (referring to Dahui Zonggao Chan Master) asked the Chan Master in the room: 'To call it a bamboo stick is to touch it, not to call it a bamboo stick is to turn away from it, one must not speak, one must not not speak.' As the Chan Master was about to answer, Dahui (referring to Dahui Zonggao Chan Master) struck him with a stick. The Chan Master suddenly had a great enlightenment. When he first resided at Guangxiao Temple in Taizhou, a monk asked: 'How does one distinguish the master in the vast dust?' The Chan Master said: 'The tip of the pagoda heart on the peak of Jin.'
[Verse] When the Chan Master resided at Lingyin Temple, Emperor Xiaozong of the Song Dynasty (1162-1189) asked: What did Shakyamuni Buddha accomplish in the six years he spent in the mountains? The Chan Master replied: 'I thought Your Majesty had forgotten.'
[Verse] Emperor Xiaozong summoned the Chan Master, and the Chan Master quoted Lingyun Zhiqin's verse: 'Until now, there is no more doubt.' He reported: 'Where is his place of no doubt?' The Emperor said: 'Pulling an iron ox with empty hands' (These two anecdotes are found at the end of the sixth volume of 'Hui Yuan', and their verses are included in the chapter on Fo Zhao in the tenth volume of 'Lian Zhu Ji').
Hua Zang Dun'an Yan Chan Master
Ascending the hall to preach. Raising his staff, he said: 'Recognizing this, the matter of studying for a lifetime is finished.' The ancients said so, but Hua Zang (referring to Dun'an Yan Chan Master) does not think so. Recognizing this, one must buy even more.
草鞋行腳。何也。到江吳地盡。隔岸越山多。
天童無用全禪師
上堂。學佛止言真不立。參禪多與道相違。忘機忘境急回首。無地無錐轉步歸。佛不是。心亦非。覿體承當絕所依。萬古碧潭空界月。再三撈捷始應知。
玉泉懿禪師
久依圓悟。自謂不疑。紹興初。出住興化祥雲。法席頗盛。大慧入閩。知其所見未諦。致書令來。師遲遲。慧小參。且痛斥。仍榜告四眾。師不得已。破夏謁之。慧鞫其所證。既而曰。汝恁么見解。敢嗣圓悟老人耶。師退院親之。一日入室。慧問。我要個不會禪底做國師。師曰。我做得國師去也。慧喝出。居無何。語之曰。香嚴悟處。不在擊竹邊。俱胝得處。不在指頭上。師乃頓明。
薦福本禪師
上堂。高揖釋迦。不拜彌勒者。與三十拄杖。何故。為他祇會步步登高。不會從空放下。東家牽犁。西家拽杷。與三十拄杖。何故。為他祇會從空放下。不會步步登高。山僧恁么道。還有過也無。眾中莫有點檢得出者么。若點檢得出。須彌南畔。把手共行。若點檢不出。布袋里老鴉。雖活如死。
靈巖性禪師
上堂。勘破了也。放過一著。是衲僧破草鞋。現修羅相。作女人拜。是野狐精魅。打個圓相。虛空里下一點。是小兒伎倆。攔腮贈掌。
【現代漢語翻譯】 現代漢語譯本 草鞋行腳。何也。走到江吳一帶就到了盡頭，隔著江岸，越地的山巒卻有很多。
天童無用全禪師
上堂開示：學佛如果只說『真』，那就無法確立；參禪如果過多地與『道』相違背，就會適得其反。忘記一切機心，忘記一切外境，趕緊回頭；沒有立足之地，沒有容身之錐，那就轉步迴歸。佛不是，心也不是，直接承擔這本體，沒有任何可以依靠的地方。就像萬古碧潭中那空中的月亮，再三打撈才能真正明白。
玉泉懿禪師
長久依止圓悟禪師，自認為沒有疑惑。紹興年間（1131-1162），出任興化祥雲寺住持，法席非常興盛。大慧宗杲禪師入閩地，知道他的見解並不究竟，寫信讓他前來。懿禪師遲遲不來，大慧禪師在小參時，嚴厲斥責他，並且張榜告示大眾。懿禪師不得已，在夏季安居結束後去拜見大慧禪師。大慧禪師追問他所證悟的境界，然後說：『你這樣的見解，竟然敢說是圓悟老人的嗣法弟子嗎？』懿禪師於是退居院外，親近大慧禪師。一天入室請益，大慧禪師問：『我需要一個不會禪的人來做國師。』懿禪師說：『我做得國師去。』大慧禪師呵斥他出去。不久，大慧禪師對他說：『香嚴智閑禪師的悟處，不在於擊竹的聲音；俱胝禪師的得處，不在於一指頭上。』懿禪師於是頓悟。
薦福本禪師
上堂開示：高傲地向釋迦牟尼（Sakyamuni，佛教創始人）作揖，不拜彌勒佛（Maitreya，未來佛）的人，要打三十拄杖。為什麼？因為他只會步步登高，不會從空中放下。東家牽犁，西家拽耙，也要打三十拄杖。為什麼？因為他只會從空中放下，不會步步登高。老衲這樣說，還有過錯嗎？大眾中難道沒有能點檢出來的人嗎？如果能點檢出來，就在須彌山（Mount Sumeru，佛教宇宙觀中的聖山）南邊，把手同行。如果點檢不出來，就像布袋里的老鴉，雖然活著卻如同死去。
靈巖性禪師
上堂開示：勘破了，又放過一著，是衲僧（Na Seng，僧人的別稱）破草鞋。現在顯現修羅（Asura，一種神道）之相，作女人之拜，是野狐精魅。打個圓相，在虛空中點一點，是小兒伎倆。攔腮贈掌。
【English Translation】 English version Walking with straw sandals. What does it mean? Reaching the lands of Jiang and Wu marks the end, while across the river, the mountains of Yue are numerous.
Zen Master Wuyong Quan of Tiantong Temple
Ascending the hall: Studying Buddhism, if one only speaks of 'truth,' it cannot be established. Practicing Zen, if it deviates too much from the 'Dao,' it becomes counterproductive. Forget all scheming thoughts, forget all external realms, and quickly turn your head back. With no ground to stand on, no awl to take root, then turn around and return. Buddha is not it, mind is not it either; directly take on this essence, with nothing to rely on. Like the moon in the empty sky reflected in the ancient green pool, only after repeatedly trying to scoop it up will you truly understand.
Zen Master Yi of Yuquan Temple
Having long relied on Zen Master Yuanwu, he considered himself without doubt. During the Shaoxing era (1131-1162), he became the abbot of Xiangyun Temple in Xinghua, where his Dharma seat flourished. Zen Master Dahui Zonggao, upon entering the Min region, knew that his understanding was not ultimate and wrote a letter asking him to come. Zen Master Yi was hesitant, so Zen Master Dahui severely rebuked him during a small gathering and posted a notice to the assembly. Zen Master Yi had no choice but to visit Zen Master Dahui after the summer retreat. Zen Master Dahui questioned him about his enlightened state and then said, 'With such understanding, how dare you claim to be a Dharma heir of old man Yuanwu?' Zen Master Yi then retreated from the abbot's position and became close to Zen Master Dahui. One day, during a private interview, Zen Master Dahui asked, 'I need someone who doesn't understand Zen to be the national teacher.' Zen Master Yi said, 'I can be the national teacher.' Zen Master Dahui shouted him out. Soon after, Zen Master Dahui said to him, 'Zen Master Xiangyan Zhixian's enlightenment was not in the sound of striking bamboo; Zen Master Jushi's attainment was not in the raising of a finger.' Zen Master Yi then had a sudden enlightenment.
Zen Master Ben of Jianfu Temple
Ascending the hall: One who bows high to Sakyamuni (the founder of Buddhism) but does not bow to Maitreya (the future Buddha) should be given thirty blows with a staff. Why? Because he only knows how to ascend step by step, but does not know how to let go from the void. The eastern family pulls the plow, the western family drags the rake, and they should also be given thirty blows with a staff. Why? Because they only know how to let go from the void, but do not know how to ascend step by step. Is there any fault in what this old monk says? Is there anyone among you who can point it out? If you can point it out, then we can walk hand in hand on the southern side of Mount Sumeru (the sacred mountain in Buddhist cosmology). If you cannot point it out, then you are like a crow in a bag, alive but as good as dead.
Zen Master Xing of Lingyan Temple
Ascending the hall: To see through it and then let it go is the broken straw sandal of a monk (Na Seng, another name for monks). To manifest the appearance of an Asura (a type of deity) and make the bow of a woman is a fox spirit's enchantment. To draw a circle and put a dot in the void is a child's trick. To slap the face as a gift.
拂袖便行。正是業識茫茫。無本可據。直饒向黑豆未生已前。一時坐斷。未有吃靈巖拄杖分。敢問大眾。且道為人節文。在甚麼處。還相委悉么。自從春色來嵩少。三十六峰青至今。
○僧問。如何是獨露身。師曰。牡丹花下睡貓兒。
蔣山直禪師
初參妙喜于回雁峰下。一日喜問之曰。上座甚處人。師曰。安州人。喜曰。我聞你安州人會廝撲是否。師便作相撲勢。喜曰。湖南人吃魚。因甚湖北人著鯁。師打筋斗而出。喜曰。誰知冷灰里。有粒豆爆。
○一日留守陳丞相俊卿。會諸山茶話次。舉有句無句。如藤倚樹公案。令諸山批判。皆以奇語取奉。師最後曰。張打油。李打油。不打渾身只打頭。陳大喜。
靈隱誰庵演禪師
上堂。面門拶破。天地懸殊。打透牢關。白雲萬里。饒伊兩頭坐斷。別有轉身。三生六十劫。也未夢見在。喝一喝下座。
光孝遠禪師
上堂。舉女子出定話。乃曰。從來打鼓弄琵琶。須是相逢兩會家。佩玉鳴鸞歌舞罷。門前依舊夕陽斜。
靈隱最庵印禪師
上堂。五五二十五。擊碎虛空鼓。大地不容針。十方無寸土。春生夏長復何云。甜者甜兮苦者苦。
竹原元庵主
久依大慧。分座西禪。丞相張公浚。帥三山。以
【現代漢語翻譯】 現代漢語譯本 拂袖便走。這正是業識（karma consciousness）茫茫，沒有根本可以依據。即使在黑豆未生之前，一時坐斷（徹底領悟），也沒有吃靈巖（Lingyan）拄杖的份。敢問各位，且說為人處世的關鍵，在什麼地方？還相互瞭解嗎？自從春色來到嵩山少室山（Song Mountain Shaoshi Mountain），三十六峰青翠至今。
○僧人問：如何是獨露身（the uniquely revealed body）？師父說：牡丹花下睡貓兒。
蔣山直禪師（Jiangshan Zhi Chan Master）
最初在回雁峰下參拜妙喜（Miaoxi）。一天，妙喜問他：上座（esteemed monk）是哪裡人？師父說：安州人。妙喜說：我聽說你們安州人會摔跤，是嗎？師父便作出摔跤的姿勢。妙喜說：湖南人吃魚，為什麼湖北人卻被魚刺卡住？師父打個觔斗走了出去。妙喜說：誰知道冷灰里，還有豆子爆開。
○一天，留守陳丞相俊卿（Chen Chengxiang Junqing）邀請各寺的僧人茶話，舉出『有句無句，如藤倚樹』的公案，讓各位僧人評判。大家都用奇特的言語來討好。師父最後說：張打油，李打油，不打渾身只打頭。陳丞相非常高興。
靈隱誰庵演禪師（Lingyin Shui'an Yan Chan Master）
上堂說法：面門拶破（smashing through the gate of the face），天地懸殊。打透牢關（breaking through the stronghold），白雲萬里。即使兩頭都坐斷，另有轉身之處。三生六十劫（kalpa），也未曾夢見。喝一聲，下座。
光孝遠禪師（Guangxiao Yuan Chan Master）
上堂說法：舉女子出定（samadhi）的話頭，於是說：從來打鼓弄琵琶，必須是相逢兩會家。佩玉鳴鸞歌舞罷，門前依舊夕陽斜。
靈隱最庵印禪師（Lingyin Zui'an Yin Chan Master）
上堂說法：五五二十五，擊碎虛空鼓。大地不容針，十方無寸土。春生夏長又說什麼呢？甜的甜，苦的苦。
竹原元庵主（Zhuyuan Yuan Hermit）
長久依止大慧（Dahui），在西禪寺分座說法。丞相張公浚（Zhang Gongjun）鎮守三山（Sanshan），以
English version He flicked his sleeves and left. This is precisely the vastness of karma consciousness, with no basis to rely on. Even if one were to decisively cut off all thoughts before the black beans sprout, one would still not be qualified to receive the Lingyan staff. May I ask everyone, where does the key to dealing with people lie? Do you understand each other? Since the spring colors arrived at Song Mountain Shaoshi Mountain, the thirty-six peaks have been green until now.
○ A monk asked: What is the uniquely revealed body? The master said: A cat sleeping under peony flowers.
Chan Master Zhi of Jiangshan
He initially visited Miaoxi at the foot of Huiyan Peak. One day, Miaoxi asked him: Where are you from, esteemed monk? The master said: Anzhou. Miaoxi said: I heard that people from Anzhou know how to wrestle, is that right? The master then made a wrestling gesture. Miaoxi said: People from Hunan eat fish, so why do people from Hubei get fish bones stuck in their throats? The master somersaulted and left. Miaoxi said: Who knew that there were still beans popping in the cold ashes.
○ One day, the garrison commander and Prime Minister Chen Junqing invited monks from various temples for a tea gathering. He brought up the koan 'with or without a phrase, like a vine relying on a tree,' and asked the monks to comment. Everyone used strange words to please him. The master finally said: Zhang Dayou, Li Dayou, doesn't hit the whole body, only hits the head. Prime Minister Chen was very happy.
Chan Master Yan of Shui'an Hermitage at Lingyin
Ascending the Dharma hall: Smashing through the gate of the face, heaven and earth are vastly different. Breaking through the stronghold, ten thousand miles of white clouds. Even if both ends are decisively cut off, there is still a way to turn around. Sixty kalpas in three lifetimes have not even been dreamed of. He shouts once and descends from the seat.
Chan Master Yuan of Guangxiao
Ascending the Dharma hall: He cited the story of a woman emerging from samadhi, and then said: Always playing drums and lutes, one must meet those who understand each other. After the jade pendants chime and the song and dance end, the setting sun still slants before the door.
Chan Master Yin of Zui'an Hermitage at Lingyin
Ascending the Dharma hall: Five times five is twenty-five, shattering the drum of empty space. The earth cannot hold a needle, and there is not an inch of land in the ten directions. What is there to say about spring's birth and summer's growth? What is sweet is sweet, and what is bitter is bitter.
Hermit Yuan of Zhuyuan
He long relied on Dahui and shared the Dharma seat at Xichan Temple. Prime Minister Zhang Gongjun guarded Sanshan with
【English Translation】 He flicked his sleeves and left. This is precisely the vastness of karma consciousness (業識), with no basis to rely on. Even if one were to decisively cut off all thoughts before the black beans sprout, one would still not be qualified to receive the Lingyan (靈巖) staff. May I ask everyone, where does the key to dealing with people lie? Do you understand each other? Since the spring colors arrived at Song Mountain Shaoshi Mountain (嵩山少室山), the thirty-six peaks have been green until now.
○ A monk asked: What is the uniquely revealed body (獨露身)? The master said: A cat sleeping under peony flowers.
Chan Master Zhi of Jiangshan (蔣山直禪師)
He initially visited Miaoxi (妙喜) at the foot of Huiyan Peak. One day, Miaoxi asked him: Where are you from, esteemed monk (上座)? The master said: Anzhou. Miaoxi said: I heard that people from Anzhou know how to wrestle, is that right? The master then made a wrestling gesture. Miaoxi said: People from Hunan eat fish, so why do people from Hubei get fish bones stuck in their throats? The master somersaulted and left. Miaoxi said: Who knew that there were still beans popping in the cold ashes.
○ One day, the garrison commander and Prime Minister Chen Junqing (陳丞相俊卿) invited monks from various temples for a tea gathering. He brought up the koan 'with or without a phrase, like a vine relying on a tree,' and asked the monks to comment. Everyone used strange words to please him. The master finally said: Zhang Dayou, Li Dayou, doesn't hit the whole body, only hits the head. Prime Minister Chen was very happy.
Chan Master Yan of Shui'an Hermitage at Lingyin (靈隱誰庵演禪師)
Ascending the Dharma hall: Smashing through the gate of the face (面門拶破), heaven and earth are vastly different. Breaking through the stronghold (打透牢關), ten thousand miles of white clouds. Even if both ends are decisively cut off, there is still a way to turn around. Sixty kalpas (劫) in three lifetimes have not even been dreamed of. He shouts once and descends from the seat.
Chan Master Yuan of Guangxiao (光孝遠禪師)
Ascending the Dharma hall: He cited the story of a woman emerging from samadhi (定), and then said: 'Always playing drums and lutes, one must meet those who understand each other. After the jade pendants chime and the song and dance end, the setting sun still slants before the door.'
Chan Master Yin of Zui'an Hermitage at Lingyin (靈隱最庵印禪師)
Ascending the Dharma hall: Five times five is twenty-five, shattering the drum of empty space. The earth cannot hold a needle, and there is not an inch of land in the ten directions. What is there to say about spring's birth and summer's growth? What is sweet is sweet, and what is bitter is bitter.
Hermit Yuan of Zhuyuan (竹原元庵主)
He long relied on Dahui (大慧) and shared the Dharma seat at Xichan Temple. Prime Minister Zhang Gongjun (張公浚) guarded Sanshan (三山) with
數院迎之。不就。歸舊里結茆。號眾妙園。宿衲士夫。交請開法。
○示眾曰。若究此事。如失卻鎖匙相似。祇管尋來尋去。忽然撞著。惡。在這裡。開個鎖子。便見自家庫藏。一切受用。無不具足。不假他求。別有甚麼事。
○示眾曰。主法之人。氣吞宇宙。為大法王。若是釋迦老子。達磨大師出來。也教伊。義手向我背後立地。直得寒毛卓豎。亦未為分外。
○垂語云。這一些子。恰如撞著殺人漢相似。你若不殺了他。他便殺了你。
凈居尼妙道禪師
延平尚書黃公裳之女。開堂日。乃曰。問話且止。直饒有傾湫之辯。倒岳之機。衲僧門下。一點用不著。且佛未出世時。一事全無。我祖西來。便有許多建立。列剎相望。星分派列。以至今日。累及兒孫。遂使山僧於人天大眾前。無風起浪。向第二義門。通個訊息。語默該不盡底。彌亙大方。言詮說不及處。遍周沙界。通身是眼。覿面當機。電卷星馳。如何湊泊。有時一喝。生殺全威。有時一喝。佛祖莫辯。有時一喝。八面受敵。有時一喝。自救不了。且道那一喝。是生殺全威。那一喝。是佛祖莫辯。那一喝。是八面受敵那一喝。是自救不了。若向這裡薦得。堪報不報之恩。脫或未然。山僧無夢說夢去也。拈起拂子曰。還見么。若見
【現代漢語翻譯】 現代漢語譯本 數院迎接他，但他沒有去。回到家鄉結廬而居，取名眾妙園。常有僧人和士大夫前來拜訪，懇請他開講佛法。
開示大眾說：『如果參究這件事，就像丟失了鑰匙一樣。只是不停地尋找，忽然碰巧找到了，啊，原來在這裡。打開鎖，就能見到自己的寶藏，一切所需，無不具備，不必向外尋求。除此之外，還有什麼事呢？』
開示大眾說：『主持佛法的人，氣概吞沒宇宙，是偉大的法王。即使是釋迦老子（Sakyamuni，佛教創始人）和達磨大師（Bodhidharma，禪宗初祖）出來，也要讓他們恭敬地站在我身後。甚至嚇得他們寒毛直豎，也不算過分。』
垂語說：『這件事，恰如遇到了殺人犯一樣，你若不殺了他，他便殺了你。』
凈居尼妙道禪師
她是延平尚書黃公裳的女兒。開堂說法時說：『提問暫且停止。縱然有傾倒江河的辯才，顛覆山嶽的機鋒，在禪僧門下，一點用處也沒有。況且佛未出世時，一事全無；我祖達磨西來，便有許多建立，寺廟林立，星羅棋佈，一直到今天，累及子孫。於是使得山僧我在人天大眾面前，無風起浪，向第二義門（Provisional teaching，為引導眾生進入真實義而設的方便之門）傳個訊息。言語和沉默都無法完全表達的，瀰漫廣闊的空間；言語詮釋無法到達的地方，遍佈整個世界。全身都是眼睛，當面抓住時機，像閃電般迅速。如何才能契合呢？有時一喝，具有生殺的全部威嚴；有時一喝，佛和祖師也難以分辨；有時一喝，四面八方都受到攻擊；有時一喝，自身也難以解救。那麼，哪一喝是生殺全威？哪一喝是佛祖莫辨？哪一喝是八面受敵？哪一喝是自救不了？如果能在這裡領會，就能報答無法報答的恩情。如果不能領會，山僧我就要說夢話了。』拿起拂塵說：『看見了嗎？如果看見了，』
【English Translation】 English version The academy welcomed him, but he did not go. He returned to his old home and built a hut, calling it the Garden of All Wonders (眾妙園). Monks and scholars often visited, requesting him to expound the Dharma.
He addressed the assembly, saying: 'If you investigate this matter, it is like losing a key. You just keep searching and searching, and suddenly you stumble upon it, ah, it's here. Open the lock, and you will see your own treasury, with everything you need, fully equipped, without having to seek it externally. Besides this, what else is there?'
He addressed the assembly, saying: 'The person who presides over the Dharma has a spirit that swallows the universe and is a great Dharma King. Even if Sakyamuni (釋迦老子, the founder of Buddhism) and Bodhidharma (達磨大師, the first patriarch of Zen) were to appear, I would tell them to stand respectfully behind me. Even if it scared them so much that their hair stood on end, it would not be excessive.'
He said, dropping a word: 'This matter is just like encountering a murderer. If you don't kill him, he will kill you.'
Zen Master Miaodao (妙道), a nun of Jingju (凈居)
She was the daughter of Huang Gongshang (黃公裳), the Minister of Yanping (延平). On the day of her Dharma talk, she said: 'Questions should be stopped for now. Even if you have the eloquence to overturn rivers and the sharpness to topple mountains, it is of no use in the Chan school. Moreover, before the Buddha appeared in the world, there was nothing at all; when our ancestor Bodhidharma came from the West, there were many establishments, with monasteries standing in rows, scattered like stars, and so it has continued to this day, burdening future generations. Therefore, I, this mountain monk, am stirring up waves in front of the assembly of humans and gods, conveying a message through the provisional teaching (第二義門, a provisional teaching established to guide sentient beings into the true meaning). What cannot be fully expressed by words and silence pervades the vast space; what cannot be reached by verbal explanations fills the entire world. The whole body is eyes, seizing the opportunity face to face, as swift as lightning. How can one fit in? Sometimes a shout has the full authority of life and death; sometimes a shout makes it impossible to distinguish between the Buddha and the patriarchs; sometimes a shout is attacked from all sides; sometimes a shout cannot save oneself. Now, which shout has the full authority of life and death? Which shout makes it impossible to distinguish between the Buddha and the patriarchs? Which shout is attacked from all sides? Which shout cannot save oneself? If you can understand this here, you can repay the kindness that cannot be repaid. If you cannot understand, I, this mountain monk, will be talking in my sleep.' Picking up the whisk, she said: 'Do you see it? If you see it,'
。被見刺所障。擊禪床曰。還聞么若聞。被聲塵所惑。直饒離見絕聞正是二乘小果。跳出一步。蓋色騎聲。全放全收。主賓互換。所以道。欲知佛性義。當觀時節因緣。敢問諸人。即今是甚麼時節。蕩蕩仁風扶聖化。熙熙和氣助昇平。擲拂子下座。
○尼問。如何是佛。師曰。非佛。曰如何是佛法大意。師曰。骨底骨董。
資壽尼無著。妙總禪師
丞相蘇公頌之孫女也。年三十許。厭世浮休。脫去緣飾。咨參諸老。已入正信。作夏徑山。大慧升堂。舉藥山初參石頭。后見馬祖因緣。師聞豁然省悟。慧下座不動居士馮公楫。隨至方丈曰。某理會得和尚適來所舉公案。慧曰。居士如何。曰恁么也不得。蘇嚧娑婆訶。不恁么也不得。㗭哩娑婆訶。恁么不恁么總不得。蘇嚧㗭哩娑婆訶。慧舉似師。師曰。曾見郭象注莊子。識者曰。卻是莊子注郭象。慧見其語異。復舉巖頓婆子話問之。師答偈曰。一葉扁舟泛渺茫。呈橈舞桌別宮商。雲山海月都拋卻。贏得莊周蝶夢長。慧休去。馮公疑其所悟不根。後過無錫。招至舟中問曰。婆生七子。六個不遇知音。祇這一個也不消得。便棄水中。大慧老師。言道人理會得。且如何會。師曰。已上供過。並是詣實。馮公大驚。
○慧掛牌次。師入室。慧問古人不出方丈
【現代漢語翻譯】 現代漢語譯本：被知見像刺一樣障礙著。 (禪師) 敲擊禪床說：『還聽見嗎？』如果(你)聽見了，就被聲塵所迷惑。即使離開知見，斷絕聽聞，也只是二乘（聲聞、緣覺）的小果。跳出一步，蓋過色塵，駕馭聲塵，完全放出，完全收回，主與賓互相轉換。所以說：『想要知道佛性的意義，應當觀察時節因緣。』請問各位，現在是什麼時節？浩蕩的仁風扶持聖明的教化，熙熙的祥和之氣輔助太平盛世。』(禪師) 擲下拂塵，走下禪座。 尼姑問：『什麼是佛？』禪師說：『非佛。』(尼姑)問：『什麼是佛法的大意？』禪師說：『徹頭徹尾的骨董。』 資壽寺的尼姑無著，是妙總禪師。 她是丞相蘇公頌的孫女。年齡三十多歲，厭倦世間的虛浮，脫去裝飾，向各位老禪師請教，已經進入正信。在徑山禪寺安居過夏天。大慧禪師升座說法，舉藥山禪師最初參拜石頭禪師，後來參見馬祖的因緣。無著禪師聽后豁然開悟。大慧禪師下座后，不動居士馮公楫跟隨到方丈室說：『我理解了和尚剛才所舉的公案。』大慧禪師問：『居士如何理解？』(馮公楫)說：『這樣也不對，蘇嚧娑婆訶。那樣也不對，㗭哩娑婆訶。這樣那樣都不對，蘇嚧㗭哩娑婆訶。』大慧禪師把(馮公楫的話)告訴無著禪師。無著禪師說：『(我)曾經見過郭象註釋《莊子》，有見識的人說：卻是《莊子》註釋郭象。』大慧禪師覺得她的話不同尋常，又舉巖頓婆子的話問她。無著禪師回答偈語說：『一葉小舟漂浮在渺茫之中，搖槳劃船，舞動桌案，別出心裁地演奏宮商之音。雲山海月都拋棄，贏得莊周蝶夢長。』大慧禪師就此作罷。馮公楫懷疑她所悟不紮實，後來經過無錫，邀請她到船上問道：『婆生了七個兒子，六個沒有遇到知音，僅僅這一個也不中用，就丟到水裡了。大慧老師說，道人你理解了，且說說你是如何理解的？』無著禪師說：『以上所供，都是實情。』馮公楫大吃一驚。 大慧禪師掛牌之際，無著禪師進入方丈室。大慧禪師問：古人不出方丈...
【English Translation】 English version: Obstructed by the thorns of views. (The Chan master) struck the Zen meditation bed and said, 'Do you still hear? If you hear, you are deluded by the dust of sound. Even if you abandon views and cut off hearing, it is merely the small fruit of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Taking a step beyond, covering form and riding sound, completely releasing and completely收回, 主 and guest interchanging. Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the time.' May I ask everyone, what time is it now? The vast benevolent wind supports the holy transformation, and the joyful harmony assists the ascent of peace.' (The Chan master) threw down the whisk and descended from the seat. A nun asked, 'What is Buddha (Buddha)?' The master said, 'Not Buddha.' (The nun) asked, 'What is the great meaning of the Buddha-dharma (Buddhadharma)?' The master said, 'Thoroughly antique.' The nun Wuzhuo of Zishou Temple was Chan Master Miaozong. She was the granddaughter of Chancellor Su Gongsong. Around thirty years old, she was tired of the floating world, shed her adornments, and consulted various old Chan masters, having already entered into correct faith. She spent a summer retreat at Jing Mountain Temple. Chan Master Dahui ascended the Dharma seat and cited the story of Chan Master Yaoshan's initial visit to Chan Master Shitou and later meeting with Mazu (Māzǔ). Chan Master Wuzhuo suddenly awakened upon hearing this. After Chan Master Dahui descended from the seat, Layman Feng Gongji followed him to the abbot's room and said, 'I understand the public case that the monk just cited.' Chan Master Dahui asked, 'How does the layman understand it?' (Feng Gongji) said, 'Neither like this is right, Su嚧娑婆訶 (Śrī Svāhā). Nor like that is right, 㗭哩娑婆訶. Neither like this nor like that is right, Su嚧㗭哩娑婆訶.' Chan Master Dahui told Chan Master Wuzhuo about (Feng Gongji's words). Chan Master Wuzhuo said, 'I once saw Guo Xiang's commentary on Zhuangzi, and a knowledgeable person said, 'It is actually Zhuangzi commenting on Guo Xiang.'' Chan Master Dahui felt that her words were unusual and asked her about the words of the old woman Yandun. Chan Master Wuzhuo replied with a verse: 'A small boat floats in the vastness, rowing and dancing on the table, uniquely playing the sounds of palace and commerce. Casting aside the clouds, mountains, sea, and moon, one gains Zhuang Zhou's long butterfly dream.' Chan Master Dahui left it at that. Feng Gongji doubted that her enlightenment was not firmly rooted. Later, passing through Wuxi, he invited her onto the boat and asked, 'The old woman gave birth to seven children, six of whom did not meet a kindred spirit, and even this one was useless, so she threw him into the water. Teacher Dahui said that you understand, so how do you understand it?' Chan Master Wuzhuo said, 'All of the above offerings are the truth.' Feng Gongji was greatly surprised. When Chan Master Dahui was hanging up the sign, Chan Master Wuzhuo entered the abbot's room. Chan Master Dahui asked: The ancients did not leave the abbot's room...
。為甚麼卻去莊上吃油糍。師曰。和尚放妙總過。妙總方敢通個訊息。慧曰。我放你過。你試道看。師曰。妙總亦放和尚過。慧曰。爭奈油糍何。師喝一喝而出。於是聲聞四方。
○隆興改元。舍人張公孝祥。來守是郡。以資壽挽開法。入院上堂。宗乘一唱。三藏絕詮。祖令當行。十方坐斷。二乘聞之怖走。十地到此猶疑。若是俊流。未言而諭。設使用移星換斗底手段。施攙旗奪鼓底機關。猶是空拳。豈有實義。向上一路。千聖不傳。學者勞形。如猿捉影。靈山付囑。俯徇時機。演唱三乘。各隨根器。始於鹿野苑。轉四諦法輪。度百千萬眾。山僧今日與此界他方。乃佛乃祖。山河大地。草木叢林。現前四眾。各轉大法輪。交光相羅。如寶絲網。若一草一木不轉法輪。則不得名為轉大法輪。所以道於一毫端。現寶王剎。坐微塵里。轉大法輪。乘時于其中間。作無量無邊廣大佛事。周遍法界。一為無量。無量為一。小中現大。大中現小。不動步。游彌勒樓閣。不返聞。入觀音普門。情與無情。性相平等。不是神通妙用。亦非法爾如然。於此倜儻分明。皇恩佛恩。一時報足。且道是如何是報恩一句。天高群像正。海闊百川潮。
○上堂。黃面老人。橫說豎說。權說實說。法說喻說。建法幢。立宗旨。與後人作榜
【現代漢語翻譯】 現代漢語譯本： 。為什麼卻去村莊上吃油糍？ 趙州禪師說：『我放妙總（僧人名）過去，妙總才敢透露訊息。』 慧海禪師說：『我放你過去，你試著說看。』 趙州禪師說：『妙總也放我過去。』 慧海禪師說：『但油糍怎麼辦呢？』 趙州禪師大喝一聲，走了出去。於是他的名聲傳遍四方。
宋隆興元年（公元1163年），舍人張公孝祥來這裡做太守，爲了資壽禪寺而邀請趙州禪師來開法。趙州禪師入院上堂說法：宗門一唱，三藏（經、律、論）的詮釋都顯得多餘。祖師的法旨應當奉行，十方世界都被截斷。二乘（聲聞乘、緣覺乘）之人聽了害怕逃走，十地菩薩到了這裡還心存疑惑。如果是俊傑之士，不用言語就能領悟。即使使用移星換斗的手段，施展攙旗奪鼓的機關，也只是空費力氣，沒有什麼實際意義。向上一路，千聖不傳，學者勞神費力，就像猿猴捉影子一樣。靈山會上佛陀的付囑，是順應時機，演說三乘佛法，各隨眾生的根器。開始在鹿野苑，轉四諦法輪，度化百千萬眾。我今天與此界他方，無論是佛是祖，山河大地，草木叢林，還是現前的四眾弟子，各自轉大法輪，交相輝映，如同寶絲網一般。如果一草一木不轉法輪，就不能稱為轉大法輪。所以說在一根毫毛的頂端，顯現寶王剎土；坐在微塵之中，轉大法輪。乘著時機在其中間，作無量無邊廣大的佛事，周遍法界。一即是無量，無量即是一。小中顯現大，大中顯現小。不移動腳步，遊歷彌勒菩薩的樓閣；不向外聽聞，進入觀音菩薩的普門。有情與無情，自性與現象平等無二。這不是神通妙用，也不是自然而然，如果能在此處倜儻分明，皇恩佛恩，一時報答完畢。那麼，如何是報恩的一句話呢？天高群星端正，海闊百川奔流。
上堂說法：黃面老人（指佛陀），橫說豎說，權巧說真實說，用佛法說用比喻說，建立法幢，樹立宗旨，為後人作榜樣。
【English Translation】 English version: Why did you go to the village to eat oil cakes? The Master (Zen Master Zhao Zhou) said, 'I let Miao Zong (a monk's name) pass, and Miao Zong dared to reveal the news.' Huihai Zen Master said, 'I let you pass, try to say it.' The Master said, 'Miao Zong also let me pass.' Huihai Zen Master said, 'But what about the oil cakes?' The Master gave a loud shout and went out. Thus, his reputation spread in all directions.
In the first year of Longxing (1163 AD) of the Song Dynasty, Zhang Gong Xiaoxiang, a court attendant, came here to be the governor, and invited Zen Master Zhao Zhou to open the Dharma assembly for Zishou Temple. Zen Master Zhao Zhou entered the temple and ascended the hall to give a Dharma talk: Once the Zen school is proclaimed, the interpretations of the Three Baskets (Sutras, Vinaya, Shastras) seem superfluous. The ancestral decree should be followed, and the ten directions of the world are cut off. Those of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) are frightened and run away upon hearing this, and even the Ten-Bhumi Bodhisattvas still have doubts when they arrive here. If they are outstanding talents, they can understand without words. Even if using the means of moving stars and changing constellations, and deploying the mechanisms of seizing flags and drums, it is still a waste of effort, with no real meaning. The path upwards is not transmitted by the thousand sages, and scholars work hard like monkeys trying to catch shadows. The Buddha's entrustment at the Vulture Peak is to follow the opportune time, expounding the Three Vehicles of Buddhism, each according to the capacity of sentient beings. Starting in the Deer Park, turning the Four Noble Truths wheel of Dharma, saving hundreds of millions of beings. Today, I, a mountain monk, together with this world and other worlds, whether it is Buddha or Patriarch, mountains and rivers, earth, grass and trees, or the fourfold assembly present, each turn the great Dharma wheel, interweaving and shining, like a precious silk net. If a single blade of grass or a single tree does not turn the Dharma wheel, it cannot be called turning the great Dharma wheel. Therefore, it is said that at the tip of a single hair, the treasure king's land is manifested; sitting in a speck of dust, the great Dharma wheel is turned. Taking the opportunity in between, performing immeasurable and boundless great Buddha deeds, pervading the Dharma realm. One is immeasurable, and immeasurable is one. The small manifests the large, and the large manifests the small. Without moving a step, traveling to Maitreya Bodhisattva's pavilion; without listening outwards, entering Avalokiteśvara Bodhisattva's Universal Gate. Sentient and insentient, nature and phenomena are equal and non-dual. This is not a miraculous power, nor is it naturally so. If one can be clear and distinct here, the emperor's grace and the Buddha's grace are repaid at once. So, what is the sentence of repaying grace? The sky is high and the myriad phenomena are upright, the sea is wide and the hundred rivers flow.
Ascending the hall to give a Dharma talk: The yellow-faced old man (referring to the Buddha), speaks horizontally and speaks vertically, speaks expediently and speaks truthfully, speaks with Dharma and speaks with metaphors, establishes the Dharma banner, establishes the purpose, and sets an example for future generations.
樣為甚麼卻道。始從鹿野苑。終至跋提河。於是二中間。未嘗說一字。點檢將來。大似抱贓叫屈。山僧今日。人事忙冗。且放過一著。便下座。
侍郎張九成無垢居士
丁巳秋。大慧禪師董徑山。學者仰如星斗。公閱其語要。嘆曰。是知宗門有人。持以語尚(即惟尚禪師)恨未一見。及為禮部侍郎。偶參政劉公。請慧說法于天竺。公三往不值。暨慧報謁。公見但寒暄而已。慧亦默識之。尋奉祠還里。至徑山。與馮給事諸公。議格物。慧曰。公祇知有格物。而不知有物格。公茫然。慧大笑。公曰。師能開諭乎。慧曰。不見小說。載唐人。有與安祿山謀叛者。其人先為閬守。有𦘕像在焉。明皇幸蜀見之。怒令侍臣。以劍擊其像首。時閬守居陜西。首忽墮地。公聞頓領深旨。題不動軒壁曰。子韶格物。妙喜物格。欲識一貫。兩個五百。慧始許可。后守邵陽。丁父難。過徑山。飯僧。秉鈞者。意慧議及朝政。遂竄慧于衡陽。令公居家守服。服除。安置南安。丙子春。蒙恩北還。道次新淦。而慧適至。與聯舟劇談宗要。未嘗語往事。
○丁丑秋。丐祠枉道。訪慧于育王。越明年。慧得旨。復領徑山。公謁于慶善院曰。某每於夢中。必誦語孟。何如。慧舉圓覺曰。由寂靜故。十方世界。諸如來心。于中顯現。如
【現代漢語翻譯】 現代漢語譯本： 為什麼這樣說呢？（佛陀）開始於鹿野苑（Sārnāthā，釋迦牟尼成道后初轉法輪之地），最終到達跋提河（Bhadravati River）。在這兩者之間，（佛陀）未曾說過一個字。仔細檢查這件事，很像抱著贓物喊冤。老衲我今天，人事繁忙，姑且放過這一著吧。說完便下座。
侍郎張九成，號無垢居士
丁巳年（1137年）秋，大慧禪師主持徑山（Jingshan Monastery）。學人仰慕他如星斗。張九成閱讀了他的語錄要點，感嘆道：『由此可知禪宗門下有人才啊！』他拿著這些語錄告訴惟尚禪師（禪師的名字），遺憾未能一見大慧禪師。等到他擔任禮部侍郎時，恰逢參政劉公邀請大慧禪師到天竺（Tianzhú，古印度）說法。張九成去了三次都沒遇到。等到大慧禪師回訪時，張九成見面只是寒暄而已。大慧禪師也默默地記住了這件事。不久，張九成辭官還鄉，到了徑山，與馮給事等諸位官員，討論格物（gewu，探究事物原理）。大慧禪師說：『您只知道有格物，而不知道有物格（wuge，事物影響人）。』張九成茫然不解。大慧禪師大笑。張九成說：『禪師能開導我嗎？』大慧禪師說：『您沒看過小說嗎？小說記載唐朝人，有與安祿山（An Lushan，唐朝叛將）謀反的人，那人先前擔任閬州刺史，有他的畫像在那裡。唐玄宗（Emperor Xuanzong of Tang，唐朝皇帝）到四川時看到了畫像，憤怒地命令侍臣用劍砍畫像的頭。當時閬州刺史住在陜西，（結果）他的頭忽然掉在地上。』張九成聽了頓時領悟了其中的深刻含義，在不動軒的墻壁上題寫道：『子韶格物，妙喜物格。欲識一貫，兩個五百。』大慧禪師這才認可了他。後來張九成擔任邵陽太守，丁憂（父母去世）期間，路過徑山，齋僧。執政者懷疑大慧禪師議論朝政，於是將大慧禪師流放到衡陽，命令張九成居家守孝。服喪期滿后，張九成被安置在南安。丙子年（1156年）春天，蒙受恩赦北還，路過新淦，而大慧禪師恰好也到了那裡，兩人同船暢談禪宗要義，未曾提及往事。
丁丑年（1157年）秋，張九成告老還鄉，繞道拜訪育王寺（Yuwang Temple）的大慧禪師。第二年，大慧禪師得到皇帝的旨意，重新主持徑山。張九成到慶善院拜見大慧禪師說：『我常常在夢中，必定會誦讀《語》、《孟》（《論語》和《孟子》）。』（這）怎麼樣呢？大慧禪師舉起《圓覺經》（Śūraṅgama Samādhi Sūtra）說：『由於寂靜的緣故，十方世界，諸如來的心，在其中顯現。』
【English Translation】 English version: Why is it said like this? (The Buddha) started from Deer Park (Sārnāthā, where Shakyamuni Buddha first turned the Wheel of Dharma after enlightenment) and ended at the Bhadravati River. In between these two, (the Buddha) never spoke a single word. Examining this matter closely, it's much like holding stolen goods and crying injustice. This old monk today is busy with worldly affairs, so let's let this matter pass for now. He then descended from the seat.
Attendant Minister Zhang Jiucheng, styled Wugou Jushi (Layman Stainless)
In the autumn of the Ding-si year (1137 AD), Chan Master Dahui presided over Jingshan Monastery. Students admired him like stars in the sky. Zhang Jiucheng read the essential points of his recorded sayings and exclaimed, 'From this, we know that there are talented people in the Chan school!' He took these sayings to Chan Master Weishang (the Chan master's name), regretting that he had not yet met Dahui Chan Master. When he became the Attendant Minister of the Ministry of Rites, it happened that Councilor Liu invited Dahui to expound the Dharma at Tianzhu (ancient India). Zhang Jiucheng went three times but did not meet him. When Dahui Chan Master paid a return visit, Zhang Jiucheng only exchanged polite greetings. Dahui Chan Master silently noted this. Soon after, Zhang Jiucheng resigned and returned to his hometown, arriving at Jingshan, where he discussed gewu (investigating the principles of things) with Feng Geishi and other officials. Dahui Chan Master said, 'You only know about gewu, but you don't know about wuge (things influencing people).' Zhang Jiucheng was at a loss. Dahui Chan Master laughed loudly. Zhang Jiucheng said, 'Can the Chan Master enlighten me?' Dahui Chan Master said, 'Have you not read the novel? The novel records that during the Tang Dynasty, there was a person who conspired with An Lushan (a Tang Dynasty rebel general). That person had previously served as the governor of Langzhou, and there was a portrait of him there. Emperor Xuanzong of Tang (the Tang Dynasty emperor) saw the portrait when he went to Sichuan and angrily ordered his attendants to cut off the head of the portrait with a sword. At that time, the governor of Langzhou was living in Shaanxi, and (as a result) his head suddenly fell to the ground.' Zhang Jiucheng immediately understood the profound meaning and wrote on the wall of the Undisturbed Pavilion: 'Zishao investigates things, Miaoxi is influenced by things. If you want to know the consistent principle, it's two five hundreds.' Only then did Dahui Chan Master approve of him. Later, Zhang Jiucheng served as the prefect of Shaoyang. During the mourning period for his parents, he passed by Jingshan and offered a meal to the monks. The ruling authorities suspected that Dahui Chan Master was discussing politics, so they exiled Dahui Chan Master to Hengyang and ordered Zhang Jiucheng to observe mourning at home. After the mourning period, Zhang Jiucheng was placed in Nan'an. In the spring of the Bing-zi year (1156 AD), he received an imperial pardon to return north, passing by Xingan, and Dahui Chan Master happened to be there as well. The two traveled together by boat, discussing the essentials of Chan, never mentioning past events.
In the autumn of the Ding-chou year (1157 AD), Zhang Jiucheng retired and returned to his hometown, detouring to visit Dahui Chan Master at Yuwang Temple. The following year, Dahui Chan Master received an imperial decree to resume presiding over Jingshan. Zhang Jiucheng visited Dahui Chan Master at Qingshan Temple and said, 'I often, in my dreams, invariably recite the 'Analects' and 'Mencius' (the 'Analects of Confucius' and the 'Book of Mencius').' How is that?' Dahui Chan Master raised the Śūraṅgama Samādhi Sūtra and said, 'Because of stillness, the minds of all Tathagatas in the ten directions of the world appear within it.'
鏡中像。公曰。非老師。莫聞此論也。
參政李邴居士
字漢老。醉心祖道有年。聞大慧排默照為邪禪。疑怒相半。及見慧示眾。舉趙州庭柏垂語曰。庭前柏樹子。今日重新舉。打破趙州關。特地尋言語。敢問大眾。既是打破趙州關。為甚麼卻特地尋言語。良久曰。當初祇道茆長短。燒了方知地不平。公領悟。謂慧曰。無老師后語。幾蹉過。后以書咨決曰。某近扣籌室。承激發蒙滯。忽有省入。愿惟根識暗鈍。平生學解。盡落情見。一取一舍。如衣壞絮。行草棘中。適自纏繞。今一笑頓釋所疑。欣幸可量。非大宗匠委曲垂慈。何以致此。自到城中。著衣吃飯抱子弄孫。色色仍舊。既無拘執之情。亦不作奇特之想。其餘夙宿舊障亦稍輕微。臨行叮嚀之語。不敢忘也。重念始得入門。而大法未明。應機接物。觸事未能無礙。更望有以提誨使卒有所至。庶無玷於法席矣。又書曰。某比蒙誨答。備悉深旨。某自驗者三。一事無逆順。隨緣即應。不留胸中。二宿習濃厚。不加排遣。自爾輕微。三古人公案。舊所茫然。時復瞥地。此非自昧者。前書大法未明之語。蓋恐得少為足。當廣而充之。豈別求勝解耶。凈勝現流。理則不無。敢不銘佩。
寶學劉彥修居士
出知永嘉。問道于大慧禪師。慧曰。僧問趙
【現代漢語翻譯】 鏡中像：指虛幻不實的影像，如同鏡子中的倒影。 公曰：居士問道。 『非老師，莫聞此論也』：居士說，如果不是老師您，我不可能聽到這樣的論述。
參政李邴居士（1085-1159） 字漢老，醉心於祖師禪道多年。聽說大慧宗杲禪師（1089-1163）批評默照禪為邪禪，心中既疑惑又憤怒。等到聽了大慧禪師的開示，禪師舉趙州柏樹公案並垂示說：『庭前柏樹子，今日重新舉。打破趙州關，特地尋言語。』意思是說，趙州禪師的『庭前柏樹子』這個公案，今天重新提出來。如果打破了趙州關，為什麼還要特意尋找言語來解釋呢？ 禪師停頓了片刻說：『當初只知道茅草的長短，燒了之後才知道地不平。』 李邴居士因此領悟。他對大慧禪師說：『沒有老師您的后語，我幾乎就錯過了。』 後來他寫信請教大慧禪師說：『我最近在籌室請教，承蒙您啓發，解開了我的矇昧，忽然有所省悟。只是我根器愚鈍，平生所學的知解，都落入了情見之中。一取一舍，就像破爛的棉絮，行走在荊棘叢中，反而把自己纏繞住了。現在一笑之間，頓然消釋了所有的疑惑，欣喜之情難以言表。如果不是大宗匠您委婉慈悲地開示，怎麼能達到這種境界呢？自從回到城中，穿衣吃飯，抱孩子逗孫子，一切**仍舊。既沒有拘執之情，也不作奇特的想法。其餘宿世的舊業和障礙也稍微減輕了。臨走時您叮嚀的話，我不敢忘記。只是我剛入門徑，大法還不明白，應機接物，觸事還不能無礙。更希望您能進一步提攜教誨，使我最終有所成就，才不至於玷污了您的法席。』 他又寫信說：『我近來蒙受您的教誨和解答，完全明白了其中的深刻含義。我自我驗證有三點：一是事來無逆無順，隨緣應付，不留在心中。二是宿習濃厚，不加以排遣，自然就減輕了。三是古人的公案，以前茫然不解，現在時常能夠瞥見其中的含義。這並非是我自欺欺人。前信中說大法未明，是恐怕我得少為足，應當加以擴充，難道是另外尋求殊勝的理解嗎？凈勝的境界自然顯現，道理上不會沒有，我怎敢不銘記在心呢？』
寶學劉彥修居士 出任永嘉知縣。向大慧禪師問道。大慧禪師說：『有僧人問趙
【English Translation】 Image in a mirror: refers to an illusory and unreal image, like a reflection in a mirror. Gong said: The layperson asked about the Way. 'If not for the teacher, I would not have heard this discourse': The layperson said, if it weren't for you, teacher, I wouldn't have been able to hear such a discourse.
Layman Li Bing (1085-1159), Vice Minister of the Department of State Affairs Styled Hanlao, he had been devoted to the Zen of the Patriarchs for many years. Having heard that Dahui Zonggao (1089-1163) criticized Silent Illumination Zen as heretical Zen, he was both doubtful and angry. When he heard Dahui's instruction to the assembly, citing the case of Zhaozhou's Cypress Tree and giving a teaching, he said: 'The cypress tree in the courtyard, today it is raised anew. Breaking through the barrier of Zhaozhou, one specially seeks words.' The meaning is, the case of Zhaozhou's 'cypress tree in the courtyard' is brought up again today. If one has broken through the barrier of Zhaozhou, why specially seek words to explain it? The Zen master paused for a moment and said: 'At first, one only knew the length of the thatch, but after it was burned, one realized the ground was uneven.' Layman Li Bing thus attained enlightenment. He said to Dahui: 'Without your later words, teacher, I would have almost missed it.' Later, he wrote a letter to inquire of Dahui, saying: 'Recently, I consulted in the planning room, and thanks to your inspiration, my ignorance was dispelled, and I suddenly had some understanding. However, my faculties are dull, and the knowledge and understanding I have learned in my life have all fallen into emotional views. Taking one thing and discarding another is like tattered cotton, walking in a thicket of thorns, only entangling myself. Now, with a smile, all doubts are suddenly dispelled, and the joy is beyond measure. If it were not for your compassionate and detailed instruction, great master, how could I have reached this state? Since returning to the city, dressing, eating, holding children, and teasing grandchildren, everything remains as before. There is neither a feeling of constraint nor a strange thought. The old karma and obstacles from past lives have also been slightly reduced. I dare not forget the words you told me before I left. However, I have only just entered the gate, and the great Dharma is not yet clear. Responding to opportunities and dealing with things, I am still unable to be unimpeded in everything. I hope that you can further promote and teach me so that I can eventually achieve something and not tarnish your Dharma seat.' He also wrote: 'Recently, I have received your teachings and answers, and I fully understand the profound meaning. I have verified myself in three ways: First, when things come, there is neither opposition nor compliance, and I respond according to conditions, without leaving anything in my mind. Second, the habitual tendencies are strong, but without trying to dispel them, they naturally diminish. Third, the ancient cases, which I previously did not understand, I can now often glimpse their meaning. This is not me deceiving myself. In my previous letter, when I said that the great Dharma was not clear, it was because I was afraid that I would be content with little and should expand it. Am I seeking another superior understanding? The realm of pure victory naturally appears, and there is no reason why it shouldn't. How dare I not engrave it in my heart?'
Layman Liu Yanxiu, Bao Xue (Precious Learning) Was appointed as the magistrate of Yongjia. He asked Dahui Zen Master about the Way. Dahui Zen Master said: 'A monk asked Zhao
州狗子還有佛性也無。趙州道無。但恁么看。公后乃于柏樹子上發明。有頌曰。趙州柏樹太無端。境上追尋也大難。處處綠楊堪繫馬。家家門底透長安。
提刑吳偉明居士
久參真歇了禪師。得自受用三昧為極致后訪大慧于洋嶼庵。隨眾入室。慧舉狗子無佛性話問之。公擬答。慧以竹篦便打。公無對遂留咨參。一日慧謂曰。不須呈伎倆。直須啐地折。嚗地斷。方敵得生死。若祇呈伎倆。有甚了期。即辭去。道次延平。倏然契悟。
門司黃彥節居士
于大慧一喝下疑情頓脫。慧以衣付之。
秦國夫人計氏妙真
屏去紛華。習有為法。因大慧遣謙禪者。致問其子魏公。公留謙。以祖道誘之。真一日問謙曰。徑山和尚尋常如何為人。謙曰。和尚祇教人看狗子無佛性。及竹篦子話。祇是不得下語。不得思量。不得向舉起處會。不得向開口處承當。狗子還有佛性也無。無祇恁么教人看。真遂諦信。於是夜坐。力究前話。忽爾洞然無滯。謙辭歸。真親書入道概略。作數偈呈慧。其後曰。逐日看經文。如逢舊識人。莫言頻有礙一舉一回新。
天童應庵曇華禪師
住歸宗日。大慧在梅陽。有僧傳師垂示語句。慧見之。極口稱歎。后以偈寄曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來
【現代漢語翻譯】 現代漢語譯本： 問：趙州和尚說『狗子還有佛性嗎？』趙州回答『沒有』。但要這樣去看（這個『無』字）。吳偉明居士後來在柏樹子上有所領悟，並作頌說：趙州的柏樹太沒來由，在事相上追尋實在太難。倒不如處處綠楊樹都可拴馬，家家戶戶門前都可直通長安（意指處處皆是道，不須外求）。
提刑吳偉明居士： 曾長時間參學真歇了禪師，得到自受用三昧作為極致，之後拜訪大慧禪師于洋嶼庵。跟隨大眾進入禪室，大慧舉『狗子無佛性』的話頭來問他。吳偉明剛要回答，大慧就用竹篦打他。吳偉明無言以對，於是留下請教參禪。一天，大慧對他說：『不必賣弄技巧，必須乾脆利落地折斷，啪地一聲斷開，才能敵得過生死。如果只是賣弄技巧，有什麼了結的時候？』吳偉明於是告辭離去，在前往延平的路上，忽然契悟。
門司黃彥節居士： 在大慧禪師的一喝之下，疑情頓時脫落。大慧將衣缽交付給他。
秦國夫人計氏妙真： 屏棄繁華，修習有為法。因為大慧禪師派遣謙禪者，去問候她的兒子魏公。魏公留下謙禪者，用祖師之道來引導他。妙真一日問謙禪者說：『徑山和尚（南宋著名禪師）平時如何教導人？』謙禪者說：『和尚只是教人蔘看「狗子無佛性」以及竹篦子的話頭，只是不得妄下判斷，不得思量，不得在舉起話頭的地方領會，不得在開口說話的地方承擔。狗子還有佛性嗎？「無」，只是這樣教人蔘看。』妙真於是深信不疑。於是在夜晚靜坐，努力參究之前的話頭，忽然洞然明白，毫無滯礙。謙禪者告辭回去，妙真親自書寫入道概略，作了幾首偈頌呈給大慧禪師。其中有幾句說：『每日看經文，如同遇到老朋友。莫說經常有阻礙，一舉一回都是新的。』
天童應庵曇華禪師： 住在歸宗寺時，大慧禪師在梅陽。有僧人傳來應庵曇華禪師的開示語句，大慧禪師看到后，極口稱讚。後來作偈寄給應庵曇華禪師說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來（公元紀年）
【English Translation】 English version: Question: 『Does a dog have Buddha-nature or not?』 Zhaozhou (a famous Chan master) said, 『No.』 Just look at it like that. Later, Layman Wu Weiming had an enlightenment at a cypress tree and composed a verse saying: Zhaozhou's cypress tree is too unreasonable; it's very difficult to seek it in the realm of phenomena. It's better that green willows everywhere can tether horses, and every household's door leads directly to Chang'an (meaning the Way is everywhere, no need to seek externally).
Layman Wu Weiming, a judicial commissioner: He had long studied with Chan Master Zhenxie Liao, attaining the Samadhi of Self-Enjoyment as the ultimate. Later, he visited Dahui (a famous Chan master) at Yangyu Hermitage. Following the assembly into the meditation hall, Dahui raised the topic of 『A dog has no Buddha-nature』 to question him. As Wu Weiming was about to answer, Dahui struck him with a bamboo staff. Wu Weiming was speechless, so he stayed to seek instruction in Chan. One day, Dahui said to him: 『No need to show off your skills; you must decisively break it off and cut it off with a snap to be able to contend with birth and death. If you only show off your skills, when will there be an end?』 Wu Weiming then took his leave, and on the way to Yanping, he suddenly had an enlightenment.
Layman Huang Yanjie, a gatekeeper: Under Dahui's shout, his doubts were instantly dispelled. Dahui gave him his robe and bowl.
Lady Ji Miaozhen, the Lady of the State of Qin: She abandoned extravagance and practiced conditioned dharmas. Because Dahui sent Chan practitioner Qian to inquire after her son, Duke Wei. Duke Wei kept Qian and used the ancestral teachings to guide him. One day, Miaozhen asked Qian: 『How does Chan Master Jingshan (a famous Chan master of the Southern Song Dynasty) usually teach people?』 Qian said: 『The Master only teaches people to contemplate the topic of 「A dog has no Buddha-nature」 and the bamboo staff, but one must not make judgments, must not think, must not understand at the point where the topic is raised, and must not take responsibility at the point where words are spoken. Does a dog have Buddha-nature or not? 「No,」 that's just how he teaches people to contemplate.』 Miaozhen then deeply believed it. So she sat in meditation at night, diligently investigating the previous topic, and suddenly she understood clearly without any hindrance. When Qian took his leave to return, Miaozhen personally wrote an outline of her entry into the Way and composed several verses to present to Dahui. Among them were the lines: 『Every day I read the scriptures, as if meeting old friends. Don't say there are often obstacles; every time I raise it, it's new.』
Chan Master Ying'an Tanhua of Tiantong Monastery: When he was residing at Guizong Monastery, Dahui was at Meiyang. A monk transmitted Chan Master Ying'an Tanhua's teaching statements, and Dahui praised them highly after seeing them. Later, he composed a verse to send to Ying'an Tanhua, saying: 『Sitting firmly on the first peak of the Golden Wheel, a thousand demons and a hundred monsters all hide their tracks. In recent years (referring to the year in the Gregorian calendar)
又得真訊息。報道楊岐正脈通。其歸重如此。
○上堂云。參禪人。切忌錯用心。悟明佛性是錯用心。成佛作祖是錯用心。看經講教是錯用心。行住坐臥是錯用心。吃粥吃飯是錯用心。屙屎送尿是錯用心。一動一靜一往一來是錯用心。更有一處錯用心。歸宗不敢與諸人說破。何故一字入公門。九牛車不出。
【頌】示眾曰。如世良馬。見鞭影而行。時佛照光和尚出衆云。見鞭影者非良馬。師休去【增收】。
【頌】示眾曰。盡力道不得底句。不在天臺。定在南嶽【增收】。
師于室中能鍛鍊耆艾故世稱大慧與師居處。為二甘露門。嘗誡徒曰。衲僧家。著草鞋住院。何啻如蚖蛇戀窟乎。
清涼坦禪師
有僧舉大慧竹篦話請益。師示以偈曰。徑山有個竹篦。直下別無道理。佛殿廚庫三門。穿過衲僧眼耳。其僧言下有省。
凈慈水庵一禪師
首參雪峰慧照禪師。照舉藏身無跡話問之。師數日方明。呈偈曰。藏身無跡更無藏。脫體無依便廝當。古鏡不勞還自照。淡煙和露濕秋光。照質之曰。畢竟那裡是藏身無跡處。師曰嗄。照曰。無軌跡處。因甚麼莫藏身。師曰。石虎吞卻木羊兒。照深肯之。住後上堂。舉圓悟師翁道。參禪參到無參處。參到無參始徹頭。水庵則不然。參禪
參到無參處。參到無參未徹頭。若也欲窮千里目。直須更上一層樓。
【頌】室中問僧曰。西天鬍子。因甚無須【增收】。
道場無庵全禪師
久依佛智。每入室。智以狗子無佛性話問之。師罔對。一日聞僧舉五祖頌云。趙州露刃劍。忽大悟。有偈曰。鼓吹轟轟祖半肩。龍樓香噴益州船。有時赤腳弄明月。踏破五湖波底天。
慧通旦禪師
初出關。至德山。值泰上堂。舉趙州曰。臺山婆子已為汝勘破了也。且道意在甚麼處。良久曰。就地撮將黃葉去。入山推出白雲來。師聞釋然。
靈巖安禪師
上堂。參禪不究淵源。觸途盡為留礙。所以守其靜默澄寂虛閑。墮在毒海。以弱勝強。自是非他。立人我量。見處偏枯。遂致優劣不分。照不構用。用不離窠。此乃學處不玄。盡為流俗到這裡。須知有殺中透脫。活處藏機。佛不可知。祖莫能測。所以古人道。有時先照後用。且要共你商量。有時先用后照。你須是個漢始得。有時照用同時。你又作么生抵當。有時照用不同時。你又向甚麼處湊泊。還知么。穿楊箭與驚人句。不是臨時學得來。
國清簡堂機禪師
上堂。單明自己。樂是苦因。趣向宗乘地獄劫在。五日一參。三八普說。自揚家醜。更若問理問事。問心問性。
【現代漢語翻譯】 現代漢語譯本 從有參悟到無參悟的境界。參到無參悟還未徹底領悟。如果想要窮盡千里之外的景象，必須更上一層樓。
【頌】在禪房中問僧人：『西天的胡人（指達摩祖師），為什麼沒有鬍鬚？』【增收】
道場無庵全禪師 長久以來依憑佛的智慧。每次進入禪房，佛智禪師都用『狗子有無佛性』的話頭來問他，全禪師都無法回答。一天，聽到僧人提起五祖弘忍的頌偈說：『趙州露刃劍』，忽然大悟。於是作偈說：『鼓吹轟轟，祖師（指六祖慧能）只承擔了一半的責任。龍樓的香氣噴向益州船。有時赤腳玩弄明月，踏破五湖波底的天空。』
慧通旦禪師 剛出關，到達德山。正趕上德山泰禪師上堂說法，舉趙州禪師的話說：『臺山的婆子已經替你勘破了。』那麼，這句話的用意在哪裡呢？德山泰禪師停頓了很久，說：『就地抓起黃葉拿走，入山推出白雲來。』慧通旦禪師聽了，豁然開悟。
靈巖安禪師 上堂說法：參禪不探究根源，所接觸的一切都會成為障礙。所以，如果只是守著靜默、澄寂、虛閑，就會墮入毒海。以弱勝強，自以為是，否定他人，設立人我分別的界限，見解就會變得偏頗，導致優劣不分。照的作用不能發揮，用又不能脫離窠臼。這是因為學習的方法不夠玄妙，最終流於世俗。到了這裡，要知道有殺中透脫，活處藏機。佛不可知，祖師也無法測度。所以古人說：『有時先照後用，需要和你商量。』『有時先用后照，你必須是個大丈夫才行。』『有時照用同時，你又該如何應對？』『有時照用不同時，你又該向哪裡靠攏？』知道嗎？穿楊的箭和驚人的句子，不是臨時學得來的。
國清簡堂機禪師 上堂說法：只求明白自己，快樂就是痛苦的根源。趨向宗乘，地獄的劫難就在眼前。五天一次參禪，十五天一次普說，這是在自曝家醜。如果再問理問事，問心問性，那就更沒意思了。
【English Translation】 English version To participate until there is no participation. To participate until there is no participation is not thorough. If you want to exhaust the sight of a thousand miles, you must go up another floor.
[Verse] In the room, a monk is asked: 'Why does the Western barbarian (referring to Bodhidharma) have no beard?' [Additional Collection]
Chan Master Wu'an Quan of Daocheng For a long time, he relied on the wisdom of the Buddha. Every time he entered the meditation room, Chan Master Fozhi would ask him with the topic of 'Does a dog have Buddha-nature?', and Chan Master Quan could not answer. One day, he heard a monk mention the verse of the Fifth Patriarch Hongren saying: 'Zhao Zhou's naked sword', and suddenly he had a great enlightenment. So he wrote a verse saying: 'The drums and trumpets are booming, and the patriarch (referring to the Sixth Patriarch Huineng) only bears half the responsibility. The fragrance of the dragon tower sprays towards the Yizhou boat. Sometimes barefoot playing with the bright moon, trampling on the sky at the bottom of the Five Lakes.'
Chan Master Huitong Dan Just out of seclusion, he arrived at Deshan. He happened to meet Chan Master Tai of Deshan giving a lecture, citing Chan Master Zhao Zhou's words: 'The old woman of Mount Tai has already discerned it for you.' So, where is the intention of this sentence? Chan Master Tai of Deshan paused for a long time and said: 'Pick up the yellow leaves on the ground and take them away, push the white clouds out of the mountain.' Chan Master Huitong Dan listened and suddenly became enlightened.
Chan Master Lingyan An Giving a lecture: If you do not explore the source of Chan practice, everything you encounter will become an obstacle. Therefore, if you just stick to silence, tranquility, emptiness, and leisure, you will fall into the sea of poison. Using weakness to overcome strength, being self-righteous, denying others, setting up boundaries between self and others, your views will become biased, leading to a failure to distinguish between good and bad. The function of illumination cannot be exerted, and the use cannot break away from the rut. This is because the method of learning is not profound enough, and it ultimately becomes secular. When you get here, you need to know that there is a breakthrough in killing, and there is a hidden opportunity in life. The Buddha is unknowable, and the patriarchs cannot measure it. Therefore, the ancients said: 'Sometimes illumination comes before use, and I need to discuss it with you.' 'Sometimes use comes before illumination, and you must be a great man.' 'Sometimes illumination and use are simultaneous, how should you respond?' 'Sometimes illumination and use are not simultaneous, where should you turn to?' Do you know? The arrow that pierces the willow and the amazing sentence are not learned temporarily.
Chan Master Ji of Guoging Jiantang Giving a lecture: Only seeking to understand oneself, happiness is the root of suffering. Approaching the vehicle of the sect, the calamity of hell is at hand. Meditating once every five days, giving a general lecture once every fifteen days, this is exposing one's own family shame. If you ask about principles, ask about things, ask about the mind, ask about the nature, then it is even more meaningless.
克由叵耐。若是英靈漢。窺籓不入。據鼎不嘗便於未有生佛已前轉得身。卻於今時大官路上捷行闊步。終不向老鼠窟。草窠里。頭出頭沒。若也根性陋劣。要去有滋味處咬嚼。遇著義學阿師。遞相錮鏴。直饒說得云興雨現。也是蝦蟆化龍。下稍依舊吃泥吃土。堪作甚麼。
○示眾云。觀色即空成大智。故不住生死。觀空即色成大悲故不證涅槃。生死不住。涅槃不證。漢地不收秦地不管且道在甚麼處安身立命。莫是昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分么。莫是起坐鎮相隨。語默同居止么。若恁么。總是髑髏前敲磕。須知過量人。自有過量用。且作么生是過量用。北斗藏身雖有語。出羣訊息少人知。
焦山或庵體禪師
上堂。舉臨濟示眾四喝公案。乃召眾曰。這個公案。天下老宿拈掇甚多。第恐皆未盡善。焦山不免四棱著地。與諸人分明註解一遍。如何是踞地師子。咄。如何是金剛王寶劍。咄。如何是探竿影草。咄。如何是一喝不作一喝用。咄。若也未會。拄杖子與焦山吐露看。卓一下曰。笑里有刀。又卓一下曰。毒蛇無眼。又卓一下曰。忍俊不禁。又卓一下曰。出門是路。更有一機舉話長老。也理會不得。
○室中常舉苕帚柄問學者曰。依俙苕帚柄。彷彿赤班蛇。眾皆
【現代漢語翻譯】 現代漢語譯本：真是難以置信。如果是英靈的漢子，窺視藩籬卻不進入，面對鼎器卻不品嚐，便能在未有生佛（指佛陀誕生）之前就已轉身。卻在如今的大官道上快速行走，闊步前進，終究不會在老鼠洞、草窠里，頭出頭沒。如果根性鄙陋低劣，要去有滋味的地方咬嚼，遇到義學的老師，互相束縛鉗制，即使說得天花亂墜，也只是蛤蟆變化成龍，最終依舊吃泥吃土，能有什麼用呢？
開示大眾說：觀察色相即是空性，成就大智慧，所以不住于生死。觀察空性即是色相，成就大慈悲，所以不證入涅槃。不住生死，不證涅槃，漢地不收留，秦地（指古代秦朝的領地，公元前221年-公元前206年）也不管轄，那麼，在什麼地方安身立命呢？莫非是在心目之間明明朗朗，卻又相不可見；在色塵之內光明顯耀，而道理不可分割嗎？莫非是起坐都跟隨，言語沉默都同住嗎？如果這樣，總是在骷髏前敲打，要知道超越常人的人，自有超越常人的作用。那麼，什麼是超越常人的作用呢？『北斗藏身雖有語，出羣訊息少人知。』
焦山或庵體禪師
上堂說法，舉臨濟禪師（唐朝禪師）開示大眾的四喝公案。於是召集大眾說：『這個公案，天下的老宿（指有經驗的僧人）拿來討論的很多，只是恐怕都沒有完全說好。焦山我不免要四棱著地，與各位分明地註解一遍。什麼是踞地師子？咄！什麼是金剛王寶劍？咄！什麼是探竿影草？咄！什麼是一喝不作一喝用？咄！』如果還不明白，拄杖子就與焦山我吐露一番。卓杖一下說：『笑里有刀。』又卓杖一下說：『毒蛇無眼。』又卓杖一下說：『忍俊不禁。』又卓杖一下說：『出門是路。』更有一種只會引經據典說話的老頭，也是不能理解。
在方丈室內常常舉起苕帚柄問學人說：『依稀是苕帚柄，彷彿是赤斑蛇。』眾人皆...
【English Translation】 English version: It's truly unbelievable. If he is a heroic man, he peeks at the fence but does not enter, faces the tripod but does not taste, then he can turn around before there was a living Buddha (referring to the birth of the Buddha). But now, on the great official road, he walks quickly and strides forward, and will never be in the rat hole, in the grass nest, sticking his head in and out. If his nature is mean and inferior, and he wants to chew in a tasty place, and he meets a teacher of righteous learning, they will restrain and shackle each other. Even if he speaks eloquently, it is just a toad transforming into a dragon, and in the end, he still eats mud and soil. What use can it be?
Showing the assembly, he said: 'Observing form is emptiness, achieving great wisdom, therefore not dwelling in birth and death. Observing emptiness is form, achieving great compassion, therefore not realizing Nirvana. Not dwelling in birth and death, not realizing Nirvana, Han land does not accept, Qin land (referring to the territory of the ancient Qin Dynasty, 221 BC-206 BC) does not govern, then where to settle down? Could it be that it is clear between the eyes and mind, but the appearance cannot be seen; it is bright and shining within the dust of form, but the principle cannot be divided? Could it be that rising and sitting follow each other, speech and silence live together? If so, it is always knocking in front of the skull. You must know that those who surpass ordinary people have their own extraordinary uses. So, what is the extraordinary use? 'Although there are words about the Big Dipper hiding its body, few people know the news of leaving the group.'
Chan Master Huian Ti of Jiaoshan
Ascending the hall, he cited the case of the four shouts of Linji Zen Master (a Zen master of the Tang Dynasty) to show the public. Then he summoned the assembly and said: 'This case has been discussed by many old monks (referring to experienced monks) in the world, but I am afraid that none of them have fully explained it well. I, Jiaoshan, will inevitably explain it clearly to everyone with four edges on the ground. What is a lion squatting on the ground? Heh! What is the Vajra King's precious sword? Heh! What is probing the pole and shadowing the grass? Heh! What is a shout not used as a shout? Heh!' If you still don't understand, the staff will reveal it to me, Jiaoshan. He struck the staff once and said: 'There is a knife in the smile.' He struck the staff again and said: 'The poisonous snake has no eyes.' He struck the staff again and said: 'Unable to restrain a smile.' He struck the staff again and said: 'The road is open when you go out.' There is also a kind of old man who only quotes scriptures and speaks, and cannot understand it either.
In the abbot's room, he often raised the broom handle and asked the students: 'It vaguely resembles a broom handle, and seems like a red-spotted snake.' Everyone...
下語不契。有僧請益。師示以頌曰。依俙苕帚柄。彷彿赤班蛇。棒下無生忍。臨機不識爺。
湛堂深禪師
佛涅槃日。上堂。兜率降生。雙林示滅。掘地討天。虛空釘橛。四十九年。播土揚塵。三百餘會。納盡敗缺。盡力佈網張羅。未免喚龜作鱉。末後拘尸城畔。槨示雙趺。旁人冷眼看來。大似弄巧成拙。卓拄杖曰。若無這個道理。千古之下誰把口說。且道是甚麼道理。癡人面前。切忌漏泄。
參政錢端禮居士
從此庵發明己事。後於宗門旨趣一一極之(示微恙有訣別之語。得去留自在。恐繁不具錄)。
東山齊己禪師
上堂。舉修山主偈曰。是柱不見柱。非柱不見柱。是非已去了。是非里薦取。召大眾曰。薦得是。移花兼蝶至。薦得非。擔泉帶月歸。是也好。鄭州梨勝青州棗。非也好。像山路人蓬萊島。是亦沒交涉。踏著秤錘硬似鐵。非亦沒交涉。金剛寶劍當頭截。阿呵呵。會也么。知事少時煩惱少。識人多處是非多(蓮社上堂文長不錄)。
疏山歸云本禪師
上堂。久雨不晴。戊在丙丁。通身泥水。露出眼睛。且道是甚麼眼睛。卓拄杖曰。林間泥滑滑。時叫兩三聲。
內翰曾開居士
紹興辛未。佛海補三衢光孝公與超然居士趙公訪之。問曰。如何
【現代漢語翻譯】 現代漢語譯本： 『下語不契』的意思是說辭不投機。有僧人向湛堂深禪師請教，禪師用一首偈語開示：『依稀是掃帚的把柄，彷彿是帶有紅色斑紋的蛇。棒喝之下無法生起忍耐之心，臨到緊要關頭卻不認識自己的父親。』
湛堂深禪師
在佛陀涅槃日，湛堂深禪師上堂說法：『兜率天降生（指釋迦摩尼佛降生），娑羅雙樹間示現寂滅（指佛陀涅槃）。如同掘地想要尋找天，又像在虛空中釘木樁。四十九年（佛陀說法四十九年），播土揚塵，三百多次法會，收納了所有殘缺不全的東西。盡力佈置羅網，也免不了把烏龜叫做鱉。』最後在拘尸那迦城邊，佛陀的棺槨示現雙足。旁人冷靜地看來，很像是弄巧成拙。』禪師拄著禪杖說：『如果沒有這個道理，千百年后誰來開口說話？』那麼，這到底是什麼道理呢？切記不要在癡人面前泄露天機！』
參政錢端禮居士
錢端禮居士在從此庵闡明了自己的本性。後來對於禪宗的宗旨和意趣，一一窮盡其理（他略有小病，有訣別的話語，得到了來去自在的境界，因為內容繁瑣，所以不全部記錄）。
東山齊己禪師
齊己禪師上堂說法，舉出修山主的偈語說：『是柱子卻不見柱子，不是柱子也不見柱子。是非的念頭已經過去了，要在是非之中薦取（領會）。』禪師召集大眾說：『領會得對，就像移來花朵蝴蝶也跟著來了；領會得不對，就像挑著泉水帶著月亮回家。』『說是』也好，鄭州的梨勝過青州的棗；『說非』也好，像山的路通向蓬萊仙島。『說是』也沒有什麼關係，就像踩著秤錘一樣堅硬如鐵；『說非』也沒有什麼關係，就像金剛寶劍當頭斬截。』『阿呵呵，你們會了嗎？』知道的事情少，煩惱就少；認識的人多，是非就多。（蓮社上堂的文稿很長，這裡不記錄）
疏山歸云本禪師
歸云本禪師上堂說法：『連日下雨不停，戊土被丙丁火所克制。全身都是泥水，露出了眼睛。』那麼，這到底是什麼眼睛呢？禪師拄著禪杖說：『林間泥濘濕滑，時常發出兩三聲鳥叫。』
內翰曾開居士
紹興辛未年（1151年），佛海禪師補任三衢光孝寺，與超然居士趙公一同拜訪曾開居士。趙公問道：『如何是...'
English version: 『Incompatible words』 means that the speech is not congenial. A monk asked Zen Master Zhandang Shen for instruction, and the Zen master enlightened him with a verse: 『Faintly like the handle of a broom, resembling a red-spotted snake. Under the staff, no forbearance arises; at the critical moment, one does not recognize one's own father.』
Zen Master Zhandang Shen
On the day of the Buddha's Nirvana, Zen Master Zhandang Shen ascended the hall to preach: 『Born in Tushita Heaven (referring to Shakyamuni Buddha's birth), manifesting extinction between the Sala trees (referring to the Buddha's Nirvana). Like digging the ground to find the sky, or nailing a stake in the void. Forty-nine years (the Buddha preached for forty-nine years), scattering soil and raising dust, over three hundred assemblies, accepting all that was broken and incomplete.』 Striving to set up nets, one cannot avoid calling a turtle a鱉 (a type of turtle). Finally, by the city of Kushinagar, the Buddha's coffin revealed his feet. Outsiders looking on coldly, it seems like overdoing it and spoiling things. The Zen master struck his staff and said: 『If there were not this principle, who would speak of it after thousands of years?』 So, what is this principle? Remember, do not reveal the secret to a fool!』
Layman Qian Duanli, Councilor
Layman Qian Duanli clarified his own nature at Cici Nunnery. Later, he exhausted the principles and interests of the Zen school one by one (he had a slight illness, with words of farewell, and attained the state of freedom in coming and going, so the content is not fully recorded because it is complicated).
Zen Master Qiji of Dongshan
Zen Master Qiji ascended the hall to preach, citing the verse of Mountain Master Xiu: 『It is a pillar, yet one does not see the pillar; it is not a pillar, yet one does not see the pillar. The thoughts of right and wrong have passed, one must recommend (comprehend) within right and wrong.』 The Zen master summoned the assembly and said: 『If you comprehend correctly, it is like moving flowers and the butterflies follow; if you comprehend incorrectly, it is like carrying spring water and returning with the moon.』 『Saying it is』 is good, the pears of Zhengzhou are better than the dates of Qingzhou; 『saying it is not』 is good, the road of Xiangshan leads to Penglai Island. 『Saying it is』 is also irrelevant, like stepping on a weight, hard as iron; 『saying it is not』 is also irrelevant, like a vajra sword cutting off the head. 『Aha ha, do you understand?』 Knowing less, there is less trouble; knowing more people, there is more right and wrong. (The text of the Lotus Society's ascending the hall is long, so it is not recorded here)
Zen Master Guiyun Ben of Shushan
Zen Master Guiyun Ben ascended the hall to preach: 『It has been raining for days without stopping, Earth is restrained by Fire. The whole body is covered in mud, revealing the eyes.』 So, what are these eyes? The Zen master struck his staff and said: 『The forest is muddy and slippery, often with the sound of two or three birds.』
Layman Zeng Kai, Academician
In the year Xinwei of Shaoxing (1151 AD), Zen Master Fohai was appointed to Guangxiao Temple in Sanqu, and together with Layman Chao Ran Zhao, they visited Layman Zeng Kai. Zhao asked: 『What is...』
【English Translation】 『Incompatible words』 means that the speech is not congenial. A monk asked Zen Master Zhandang Shen for instruction, and the Zen master enlightened him with a verse: 『Faintly like the handle of a broom, resembling a red-spotted snake. Under the staff, no forbearance arises; at the critical moment, one does not recognize one's own father.』
Zen Master Zhandang Shen
On the day of the Buddha's Nirvana, Zen Master Zhandang Shen ascended the hall to preach: 『Born in Tushita Heaven (referring to Shakyamuni Buddha's birth), manifesting extinction between the Sala trees (referring to the Buddha's Nirvana). Like digging the ground to find the sky, or nailing a stake in the void. Forty-nine years (the Buddha preached for forty-nine years), scattering soil and raising dust, over three hundred assemblies, accepting all that was broken and incomplete.』 Striving to set up nets, one cannot avoid calling a turtle a 鱉 (a type of turtle). Finally, by the city of Kushinagar, the Buddha's coffin revealed his feet. Outsiders looking on coldly, it seems like overdoing it and spoiling things. The Zen master struck his staff and said: 『If there were not this principle, who would speak of it after thousands of years?』 So, what is this principle? Remember, do not reveal the secret to a fool!』
Layman Qian Duanli, Councilor
Layman Qian Duanli clarified his own nature at Cici Nunnery. Later, he exhausted the principles and interests of the Zen school one by one (he had a slight illness, with words of farewell, and attained the state of freedom in coming and going, so the content is not fully recorded because it is complicated).
Zen Master Qiji of Dongshan
Zen Master Qiji ascended the hall to preach, citing the verse of Mountain Master Xiu: 『It is a pillar, yet one does not see the pillar; it is not a pillar, yet one does not see the pillar. The thoughts of right and wrong have passed, one must recommend (comprehend) within right and wrong.』 The Zen master summoned the assembly and said: 『If you comprehend correctly, it is like moving flowers and the butterflies follow; if you comprehend incorrectly, it is like carrying spring water and returning with the moon.』 『Saying it is』 is good, the pears of Zhengzhou are better than the dates of Qingzhou; 『saying it is not』 is good, the road of Xiangshan leads to Penglai Island. 『Saying it is』 is also irrelevant, like stepping on a weight, hard as iron; 『saying it is not』 is also irrelevant, like a vajra sword cutting off the head. 『Aha ha, do you understand?』 Knowing less, there is less trouble; knowing more people, there is more right and wrong. (The text of the Lotus Society's ascending the hall is long, so it is not recorded here)
Zen Master Guiyun Ben of Shushan
Zen Master Guiyun Ben ascended the hall to preach: 『It has been raining for days without stopping, Earth is restrained by Fire. The whole body is covered in mud, revealing the eyes.』 So, what are these eyes? The Zen master struck his staff and said: 『The forest is muddy and slippery, often with the sound of two or three birds.』
Layman Zeng Kai, Academician
In the year Xinwei of Shaoxing (1151 AD), Zen Master Fohai was appointed to Guangxiao Temple in Sanqu, and together with Layman Chao Ran Zhao, they visited Layman Zeng Kai. Zhao asked: 『What is...』
是善知識。海曰。燈籠露柱。貓兒狗子。公曰。為甚麼贊即歡喜。毀即煩惱。海曰。侍郎曾見善知識否。公曰。某三十年參問。何言不見。海曰。向歡喜處見煩惱處見。公擬議。海震聲便喝公擬對。海曰。開口底不是。公惘然。海召曰。侍郎。向甚麼處去也。公猛省。遂點頭說偈曰。咄哉瞎驢。叢林妖孽。震地一聲天機漏泄。有人便問意如何。拈起拂子劈口截。海曰。也祇得一橛。
知府葛郯居士
嘗問諸禪曰。夫妻二人相打。通兒子作證。且道證父即是。證母即是。或庵著語曰。小出大遇(或庵有頌)。
徑山寶印禪師
謁大慧。慧問甚處來。師曰。西川。慧曰。未出劍關。與汝三十棒了也。師曰。不合起動和尚。慧欣然。掃室延之。
○上堂。將心除妄妄難除。即妄明心道轉迂。桶底趯穿無忌諱。等閑一步一芙蕖。
楚安方禪師
附商舟。過湘南。舟中聞岸人。操鄉音。厲聲云叫那。由是有省。即說偈曰。沔水江心喚一聲。此時方得契平生。多年相別重相見。千聖同歸一路行。
文殊業禪師
世為屠宰。一日戮豬次。忽洞徹心源。即棄業為比丘。述偈曰。昨日夜叉心。今朝菩薩面。菩薩與夜叉。不隔一條線。往見文殊。殊曰。你正殺豬時。見個甚麼。便
【現代漢語翻譯】 現代漢語譯本： 善知識（Kalyāṇa-mitra，指引人走向正道的良師益友）。海禪師問：『燈籠、露柱、貓、狗，這些都是什麼？』知府葛郯回答：『為什麼讚揚就歡喜，譭謗就煩惱？』海禪師問：『侍郎您見過善知識嗎？』知府葛郯回答：『我參訪三十年，怎麼能說沒見過？』海禪師說：『在歡喜處見到，還是在煩惱處見到？』知府葛郯猶豫不決。海禪師大喝一聲，知府葛郯想要回答，海禪師說：『開口說的就不是。』知府葛郯茫然不知所措。海禪師呼喚道：『侍郎！你到哪裡去了？』知府葛郯猛然醒悟，於是點頭說了偈語：『咄哉瞎驢，叢林妖孽，震地一聲天機漏泄。有人便問意如何，拈起拂子劈口截。』海禪師說：『也只得到了一截。』
知府葛郯居士 曾經問眾禪師：『夫妻二人相打，叫兒子作證。那麼，這個兒子是證明父親對，還是證明母親對？』或庵禪師評論說：『小出大遇（或庵禪師有頌）。』
徑山寶印禪師 去拜見大慧禪師。大慧禪師問：『從哪裡來？』寶印禪師回答：『西川。』大慧禪師說：『還沒出劍關，就該打你三十棒了。』寶印禪師說：『不該驚動和尚您。』大慧禪師很高興，打掃房間迎接他。
上堂說法時，寶印禪師說：『將心來去除妄想，妄想卻難以去除；想用妄想來明白真心，道路反而更加迂迴。如果能將桶底踢穿，就再也沒有什麼顧忌，隨便走一步都是一朵芙蕖。』
楚安方禪師 搭乘商船，經過湘南。船中聽到岸邊的人用鄉音大聲叫喊，由此有所領悟，於是說了偈語：『沔水江心喚一聲，此時方得契平生。多年相別重相見，千聖同歸一路行。』
文殊業禪師 世代以屠宰為業。一天殺豬時，忽然徹悟心源，於是放棄屠宰業，出家為比丘，述說偈語：『昨日夜叉心，今朝菩薩面。菩薩與夜叉，不隔一條線。』前去拜見文殊菩薩，文殊菩薩問：『你正在殺豬的時候，看到了什麼？』
【English Translation】 English version: A good teacher (Kalyāṇa-mitra, a virtuous friend who guides one towards the right path). Zen Master Hai asked: 'What are lanterns, pillars, cats, and dogs?' Prefect Ge Tan replied: 'Why be happy when praised and annoyed when criticized?' Zen Master Hai asked: 'Have you ever seen a good teacher, Sir?' Prefect Ge Tan replied: 'I have been studying for thirty years, how can you say I haven't?' Zen Master Hai said: 'Did you see it in happiness or in annoyance?' Prefect Ge Tan hesitated. Zen Master Hai shouted loudly, and when Prefect Ge Tan tried to answer, Zen Master Hai said: 'What is spoken is not it.' Prefect Ge Tan was at a loss. Zen Master Hai called out: 'Sir! Where are you going?' Prefect Ge Tan suddenly realized and nodded, saying in a verse: 'Shame on you, blind donkey, evil creature of the forest, a thunderous sound reveals the secret of heaven. If someone asks what it means, I'll pick up the whisk and cut them off.' Zen Master Hai said: 'You only got a piece of it.'
Layman Ge Tan, Prefect Once asked the Zen masters: 'A husband and wife are fighting, and they call their son to testify. Now, is the son testifying for the father or for the mother?' Zen Master Huo'an commented: 'A small exit leads to a great encounter (Zen Master Huo'an has a verse).'
Zen Master Bao Yin of Jingshan Went to visit Zen Master Dahui. Zen Master Dahui asked: 'Where do you come from?' Zen Master Bao Yin replied: 'From Xichuan.' Zen Master Dahui said: 'Before you even left Jian Pass, you deserve thirty blows.' Zen Master Bao Yin said: 'I shouldn't have disturbed you, Venerable Monk.' Zen Master Dahui was very pleased and cleaned the room to welcome him.
When giving a Dharma talk, Zen Master Bao Yin said: 'Using the mind to eliminate delusion is difficult to eliminate delusion; using delusion to understand the true mind makes the path even more circuitous. If you can kick through the bottom of the bucket, there will be no more inhibitions, and every step you take will be a lotus flower.'
Zen Master Chu'an Fang Traveled on a merchant ship, passing through Hunan. On the ship, he heard the people on the shore shouting loudly in their local dialect, and from this he had an awakening, so he said in a verse: 'A shout from the heart of the Mian River, at this moment I finally understand my life. After many years of separation, we meet again, and all the sages return to the same path.'
Zen Master Wenshu Ye His family had been butchers for generations. One day, while slaughtering a pig, he suddenly realized the source of his mind, so he abandoned the butchering business and became a Bhikkhu (Buddhist monk), reciting a verse: 'Yesterday, the heart of a Yaksha (a type of demon), today, the face of a Bodhisattva (an enlightened being). The Bodhisattva and the Yaksha are separated by only a thin line.' He went to visit Bodhisattva Wenshu, who asked: 'When you were slaughtering pigs, what did you see?'
乃剃頭行腳。師遂作鼓刀勢。殊喝曰。這屠兒。參堂去。師便下參堂。
○上堂。舉趙州勘婆話。乃曰。勘破婆子。面青面黑。趙州老漢。瞞我不得。
稠巖赟禪師
上堂。舉趙州狗子無佛性話。乃曰。趙州狗子無佛性。萬疊青山藏古鏡。赤腳波斯入大唐。八臂那吒行正令。咄。
待制潘良貴居士
隨眾參扣。后依佛燈。久之不契。因訴曰。某祇欲化去時如何。燈曰。好個封皮。且留著使用。而今不了。不當後去。忽被他換卻封皮。卒無整理處。公又以南泉斬貓兒話問曰。某看此甚久。終不透徹。告和尚慈悲。燈曰。你祇管理會別人家貓兒。不知走卻自家狗子。公于言下如醉醒。燈復曰。不易公進此一步。更知有向上事始得。如今士大夫。說禪說道。祇依著義理便快活。大率似將錢買油糍吃了便不饑。其餘便道是瞞他。亦可笑也。公唯唯。
無為隨庵緣禪師
上堂。以一統萬。一月普現一切水。會萬歸一。一切水月一月攝。展則彌綸法界。收來毫𩬊不存。雖然收展殊途。此事本無異致。但能于根本上著得一隻眼去。方見三世諸佛。歷代祖師。盡從此中示現。三藏十二部。一切修多羅。盡從此中流出。天地日月。萬象森羅。盡從此中建立。三界九地。七趣四生。盡從此中出
【現代漢語翻譯】 現代漢語譯本 於是剃髮雲遊。禪師隨即做出揮刀的姿勢，大聲喝道：『這屠夫，去參禪！』 這位禪師便去參禪了。
禪師上堂說法，引用趙州禪師勘驗老婦的話，說道：『勘破了老婦，臉色發青發黑。趙州老漢，瞞不了我。』
稠巖赟禪師
禪師上堂說法，引用趙州禪師說狗子沒有佛性的話，說道：『趙州禪師說狗子沒有佛性，重重疊疊的青山隱藏著一面古鏡。赤腳的波斯人來到大唐（唐朝，618-907年），八臂那吒執行著正令。』 喝！
待制潘良貴居士
潘良貴居士跟隨大眾參禪請教，後來依止佛燈禪師，很久都沒有領悟。於是訴說道：『我只是想知道臨終時該怎麼辦。』 佛燈禪師說：『好一個封皮，暫且留著使用。現在不明白，將來去世后，忽然被他換了封皮，最終沒有整理的地方。』 潘良貴居士又用南泉斬貓的故事問道：『我看這件事很久了，始終不透徹，請和尚慈悲開示。』 佛燈禪師說：『你只顧管理會別人家的貓，不知道走失了自己家的狗。』 潘良貴居士聽了這話，如同從醉中醒來。佛燈禪師又說：『你不容易走到這一步，更要知道有向上之事才行。如今的士大夫，說禪論道，只是依著義理就覺得很快活，大抵像是用錢買油糍吃了就不餓，其餘的便說是瞞他，也可笑啊。』 潘良貴居士連聲稱是。
無為隨庵緣禪師
禪師上堂說法，以一統萬，就像一輪月亮普遍顯現在一切水中；會萬歸一，就像一切水中的月亮被一輪月亮所攝。展開則瀰漫法界，收攏來毫髮不存。雖然收放的途徑不同，但這件事的本質並沒有什麼不同。只要能在根本上著眼，才能見到三世諸佛、歷代祖師，都從此中示現。三藏十二部、一切修多羅（梵語：sūtra，經），都從此中流出。天地日月、萬象森羅，都從此中建立。三界九地、七趣四生，都從此中出現。
【English Translation】 English version Then he shaved his head and went on a pilgrimage. The master then made a gesture of wielding a knife, and shouted: 'This butcher, go to the meditation hall!' The master then went to the meditation hall.
The master ascended the hall and gave a sermon, citing the story of Zen Master Zhao Zhou examining the old woman, saying: 'Having seen through the old woman, her face is green and black. Old Zhao Zhou cannot deceive me.'
Zen Master Chouyan Yun
The master ascended the hall and gave a sermon, citing the story of Zen Master Zhao Zhou saying that the dog has no Buddha-nature, saying: 'Zhao Zhou's dog has no Buddha-nature, layers upon layers of green mountains hide an ancient mirror. A barefoot Persian enters the Great Tang (Tang Dynasty, 618-907 AD), eight-armed Nata executes the correct order.' Ha!
Layman Pan Liangui, a court attendant
Layman Pan Liangui followed the assembly to study and inquire, later relying on Zen Master Fodeng. For a long time, he did not understand. So he complained: 'I just want to know what to do when I am about to die.' Zen Master Fodeng said: 'What a good cover, keep it for now. If you don't understand now, when you pass away in the future, if it is suddenly replaced, there will be no way to sort it out.' Layman Pan Liangui then asked about the story of Nanquan cutting the cat, saying: 'I have been looking at this for a long time, but I still don't understand it. Please, Master, have compassion and enlighten me.' Zen Master Fodeng said: 'You only manage other people's cats, but you don't know that your own dog has run away.' Layman Pan Liangui, upon hearing these words, was as if awakened from a drunken stupor. Zen Master Fodeng then said: 'It is not easy for you to take this step, you must know that there is something beyond this. Nowadays, scholars and officials talk about Zen and the Way, and they are happy just by relying on the meaning of the scriptures, much like buying fried glutinous rice cakes with money and not being hungry after eating them. The rest say they are deceiving him, which is also laughable.' Layman Pan Liangui repeatedly said yes.
Zen Master Wuwui Suian Yuan
The master ascended the hall and gave a sermon, using one to unify all, just like one moon universally appearing in all waters; gathering all into one, just like all the moons in the water being gathered by one moon. When unfolded, it permeates the Dharma Realm; when gathered, not a hair remains. Although the paths of gathering and releasing are different, the essence of this matter is no different. Only by focusing on the root can one see the Buddhas of the three worlds and the ancestral masters of all generations, all manifesting from within this. The Tripitaka (Sanskrit: tripiṭaka, three baskets) and the twelve divisions of scriptures, all the sutras (Sanskrit: sūtra, discourse), all flow from within this. Heaven and earth, the sun and moon, and all phenomena are all established from within this. The three realms and nine lands, the seven realms and four births, all arise from within this.
沒。百千法門。無量妙義。乃至世間工巧諸伎藝盡現行此事。所以世尊拈華。迦葉便乃微笑。達磨面壁。二祖於是安心。桃華盛開。靈云疑情淨盡。擊竹作響。香嚴頓忘所知。以至盤山于肉案頭悟道。彌勒向漁市上接人。誠謂。造次顛沛必於是。經行坐臥在其中。既有如是奇特。更有如是光輝。既有如是廣大。又有如是周遍。你輩諸人因甚麼卻有迷有悟。要知么。幸無遍照處。剛有不明時。
萬年閑禪師
上堂。全機敵勝。猶在半途。啐啄同時。白雲萬里。才生朕兆。已落二三。不露鋒铓。成何道理。且道從上來事。合作么生。誣人之罪。以罪加之。
中際能禪師
往來龍門云居有年。未有所證。一日普請擇菜次。高庵忽以貓兒擲師懷中師擬議。庵攔胸踏倒。於是大事洞明。
普云圓禪師
上堂。舉僧問雲門。如何是透法身句。門曰。北斗里藏身。師曰。南北東西萬萬年。乾坤上下兩無邊。相逢相見呵呵笑。屈指抬頭月半天。
退庵休禪師
上堂。言發非聲。是個甚麼。色前不物。莫亂針錐。透過禹門。風波更險。咄。
長蘆且庵仁禪師
上堂。百千三昧無量妙門。今日且庵不惜窮性命。祇做一句子說與諸人。乃卓拄杖下座。
圓極岑禪師
上堂。今朝八月初五。好事分明為舉。嶺頭漠漠秋云。樹底鳴鳩喚雨。昨夜東海鯉魚。吞卻南山猛虎。雖然有照有用。畢竟無賓無主。唯有文殊普賢。住住我識得你。
覺報清禪師
上堂。舉僧問雲門。如何是諸佛出身處。門曰。東山水上行。師曰。諸佛出身處。東山水上行。石壓筍斜出。岸懸花倒生。
何山然禪師
侍正堂之久。入室次。堂問貓兒為甚麼偏愛捉老鼠。曰物見主。眼卓豎。堂欣然。因命分座。
信相修禪師
上堂。舉馬祖不安公案。乃曰。兩輪舉處煙塵起。電急星馳擬何止。目前不礙往來機。正令全施無表裡。丈夫意氣自沖天。我是我兮你自你。
玉泉窮谷璉禪師
開堂日。問答已。乃曰。衲僧向人天眾前。一問一答。一擒一縱。一卷一舒。一挨一拶。須是具金剛眼睛始得。若是念語之流。君向西秦。我之東魯。于宗門中。殊無所益。這一段事。不在有言。不在無言。不礙有言。不礙無言。古人垂一言半句。正如國家兵器。不得已而用之。橫說豎說。祇要控人入處。其實不在言句上。今時人。不能一徑。徹證根源。祇以語言文字。而為至道。一句來。一句去。喚作禪道。喚作向上向下。謂之菩提涅槃。謂之祖師巴鼻。正是鄭州出曹門。從上宗
【現代漢語翻譯】 現代漢語譯本 （覺報清禪師） 上堂說法。今天乃是八月初五，這樁好事分明是爲了大家而舉行的。山嶺上瀰漫著淡淡的秋云，樹底下鳴叫的斑鳩彷彿在呼喚著雨水。昨夜東海的鯉魚，竟然吞掉了南山的猛虎。雖然有照有用，但畢竟無賓無主，平等無二。只有文殊（Manjusri，智慧的象徵）和普賢（Samantabhadra，大行的象徵），住住！我認識你們！
（何山然禪師） 上堂說法。舉例有僧人問雲門（Yunmen，禪宗大師）：『如何是諸佛出身處？』雲門回答說：『東山水上行。』何山禪師說：『諸佛出身處，就在東山水上行。如同石頭壓著竹筍斜著長出，懸崖邊花朵倒掛著生長。』
（信相修禪師） 長久地在侍正堂，進入室內后，侍正堂的人問：『貓兒為什麼偏愛捉老鼠？』信相修禪師回答說：『物見主，眼卓豎。』（意思是貓見到老鼠，眼睛就直愣愣地盯著。）侍正堂的人聽后非常高興，於是命信相修禪師分座說法。
（玉泉窮谷璉禪師） 上堂說法。舉馬祖（Mazu，禪宗大師）生病不安的公案。於是說：『兩輪轉動之處煙塵飛揚，像閃電和流星一樣快速，想要停止它又怎麼能行？眼前沒有阻礙往來的玄妙機會，正令完全施展沒有表裡。大丈夫意氣自沖天，我是我啊，你自是你。』
（玉泉窮谷璉禪師） 開堂之日，問答完畢后，於是說：『衲僧在人天大眾面前，一問一答，一擒一縱，一卷一舒，一挨一拶，必須具備金剛眼睛才行。如果是念語之流，你向西秦，我往東魯，對於宗門之中，實在沒有什麼益處。這一段事，不在於有言，不在於無言，不妨礙有言，不妨礙無言。古人垂下一言半句，正像國家的兵器，不得已才使用它。橫說豎說，只要控制人進入（真理），其實不在言句上。現在的人，不能直接徹證根源，只把語言文字，當作至高的道理。一句來，一句去，叫做禪道，叫做向上向下，稱之為菩提涅槃，稱之為祖師巴鼻。這正是鄭州出曹門，從上宗
【English Translation】 English version (Zen Master Juebao Qing) Entering the hall. Today is the fifth day of the eighth month. This good thing is clearly being done for everyone. The autumn clouds are hazy over the mountain peaks, and the turtledoves are calling for rain under the trees. Last night, the carp of the Eastern Sea swallowed the fierce tiger of the Southern Mountain. Although there is illumination and function, ultimately there is no guest and no host, equal and without duality. Only Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice), stay, stay! I recognize you!
(Zen Master Heshan Ran) Entering the hall. He cited a monk's question to Yunmen (Yunmen, a Zen master): 'What is the birthplace of all Buddhas?' Yunmen replied: 'Walking on the water of Dongshan.' Zen Master Heshan said: 'The birthplace of all Buddhas is right there, walking on the water of Dongshan. Like a bamboo shoot pushing out sideways under the pressure of a rock, flowers bloom upside down on the cliff.'
(Zen Master Xinxiang Xiu) After being in the Shizheng Hall for a long time, upon entering the room, the person in charge of the Shizheng Hall asked: 'Why do cats particularly like to catch mice?' Zen Master Xinxiang Xiu replied: 'The object sees its master, eyes staring straight.' (Meaning when a cat sees a mouse, its eyes fixate on it.) The person in charge of the Shizheng Hall was very pleased upon hearing this, and ordered Zen Master Xinxiang Xiu to share the seat and expound the Dharma.
(Zen Master Yuquan Qionggu Lian) Entering the hall. He cited the case of Mazu (Mazu, a Zen master) being uneasy due to illness. Then he said: 'Where the two wheels turn, smoke and dust rise, as fast as lightning and shooting stars, how can you stop it? There is no obstruction to the subtle opportunity of coming and going before your eyes, the true decree is fully implemented without inside or outside. A great man's spirit soars to the sky, I am I, and you are you.'
(Zen Master Yuquan Qionggu Lian) On the day of opening the hall, after the questions and answers, he said: 'A monk, in front of the assembly of humans and gods, with one question and one answer, one capture and one release, one roll and one stretch, one push and one squeeze, must possess the Vajra eyes. If it is a stream of reciting words, you go to Western Qin, and I go to Eastern Lu, which is of no benefit to the Zen school. This matter is not in words, not in no words, does not hinder words, does not hinder no words. The ancients dropped a word or half a sentence, just like the country's weapons, used only as a last resort. Speaking horizontally and vertically, just to control people to enter (the truth), in fact, it is not in the words. People today cannot directly and thoroughly prove the root source, but only take language and words as the supreme truth. One sentence comes, one sentence goes, called Zen, called upward and downward, called Bodhi Nirvana, called the ancestral master's secret. This is Zhengzhou leaving Cao's gate, from the ancestral
師會中。往往真個以行腳為事底。才有疑處。便對眾抉擇。祇一句下見諦明白。造佛祖直指不傳之宗。與諸有情。盡未來際。同得同證猶未是泊頭處。豈是空開唇皮。胡言漢語來。所以南院示眾云。諸方祇具啐啄同時眼。不具啐啄同時用。時有僧問。如何是啐啄同時用。院曰。作家不啐啄。啐啄同時失。僧曰。猶是學人問處。院曰。如何是你問處。曰失。院便打。其僧不契。后至雲門會中。因二僧舉此話。一僧曰。當時南院棒折那。其僧忽悟。即回南院。院已遷化。時風穴作維那。問曰。你是問先師啐啄同時話底僧那。僧曰是。穴曰。你當時如何。曰我當時如在燈影里行。穴曰你會也。師乃召大眾曰。暗穿玉線。密度金針。如水入水。似金博金。敢問大眾。啐啄同時是親切處。因甚卻失。若也會得。堪報不報之恩。共助無為之化。便可橫身宇宙。獨步大方。若跳不出。依前祇在架子下。
大溈行禪師
上堂。不是心。不是佛。不是物。且道是個甚麼。不在內。不在外。不在中間。畢竟在甚麼處。苦苦。有口說不得。無家何處歸。
老衲證禪師
上堂。萬象之中獨露身。如何說個獨露底道理。豎起拂子曰。到江吳地盡。隔岸越山多。
山堂淳禪師
上堂。俱胝一指頭。一毛拔九牛
【現代漢語翻譯】 現代漢語譯本 師會中，往往真個以行腳為事的人，才在有疑問的地方，便當著大眾決斷選擇。只在一句話下徹悟明白，創造佛祖直指人心、不立文字的宗門。與所有有情眾生，盡未來世，共同獲得共同證悟，還不是最終的歸宿。難道是空張嘴皮，胡說八道嗎？所以南院（南院慧颙禪師）開示大眾說：『各方禪師只具備啐啄同時的眼力，不具備啐啄同時的運用。』當時有僧人問：『如何是啐啄同時的運用？』南院說：『真正內行的人不啐啄，啐啄同時就錯了。』僧人說：『這還是學人發問的地方。』南院說：『哪裡是你發問的地方？』僧人說：『錯了。』南院便打了他。那僧人沒有領悟，後來到雲門（雲門文偃禪師）的法會中，因為兩個僧人提起這件事，一個僧人說：『當時南院應該把棒子打斷。』那僧人忽然醒悟，立即回到南院，南院已經圓寂。當時風穴（風穴延沼禪師）擔任維那，問他說：『你是問先師啐啄同時話的僧人嗎？』僧人說是。風穴說：『你當時怎麼樣？』僧人說：『我當時好像在燈影里行走。』風穴說：『你明白了。』山堂淳禪師於是召集大眾說：『暗中穿玉線，秘密地度過金針，如同水流入水，似金箔貼金箔。』請問各位，啐啄同時是最親切的地方，為什麼反而錯了？如果能夠領會，就能報答無法報答的恩情，共同輔助無為的教化。便可以橫身宇宙，獨步天下。如果跳不出來，依舊只是在架子下。』
大溈行禪師
上堂：『不是心，不是佛，不是物，那麼它到底是什麼？不在內，不在外，不在中間，究竟在哪裡？』苦啊苦啊，有口也說不出來，沒有家，哪裡是歸宿？』
老衲證禪師
上堂：『萬象之中，獨自顯露自身。如何說這個獨自顯露的道理？』豎起拂塵說：『到了江吳（春秋時期吳國）地界盡頭，隔岸是越山（春秋時期越國）重重疊疊。』
山堂淳禪師
上堂：『俱胝（俱胝禪師）的一指頭，一毛拔九牛。』
【English Translation】 English version In the assembly of masters, those who truly make walking meditation their practice, only when they have doubts, will they resolve and choose in front of the assembly. With just one sentence, they achieve clear understanding, creating the direct pointing lineage of the Buddhas and Patriarchs, which does not rely on written words. Together with all sentient beings, for the extent of future eons, jointly attaining and jointly realizing is still not the final destination. Is it merely opening one's lips and speaking nonsense? Therefore, Nanyuan (Zen Master Nanyuan Huiyong) instructed the assembly, saying: 'Zen masters of all directions only possess the eye of simultaneous pecking, but do not possess the application of simultaneous pecking.' At that time, a monk asked: 'What is the application of simultaneous pecking?' Nanyuan said: 'A true expert does not peck; simultaneous pecking is a mistake.' The monk said: 'This is still where the student asks.' Nanyuan said: 'Where is your place of asking?' The monk said: 'A mistake.' Nanyuan then struck him. That monk did not understand. Later, he went to the assembly of Yunmen (Zen Master Yunmen Wenyan), and because two monks brought up this matter, one monk said: 'At that time, Nanyuan should have broken the stick.' That monk suddenly awakened and immediately returned to Nanyuan, but Nanyuan had already passed away. At that time, Fengxue (Zen Master Fengxue Yanzhao) was serving as the director, and asked him: 'Are you the monk who asked the late master about the simultaneous pecking?' The monk said yes. Fengxue said: 'How were you at that time?' The monk said: 'At that time, I was like walking in the shadows of lamps.' Fengxue said: 'You understand.' The master then summoned the assembly and said: 'Secretly threading jade thread, secretly passing the golden needle, like water entering water, like gold leaf adhering to gold leaf.' May I ask everyone, simultaneous pecking is the most intimate place, why is it a mistake instead? If you can understand, you can repay the kindness that cannot be repaid, and jointly assist the unconditioned transformation. Then you can stretch your body across the universe and walk alone in the great expanse. If you cannot jump out, you will still only be under the frame.'
Zen Master Dawei Xing
Ascending the hall: 'It is not mind, it is not Buddha, it is not a thing, then what is it? It is not inside, it is not outside, it is not in the middle, where is it after all?' Bitter, bitter, one cannot speak of it, without a home, where is the return?'
Zen Master Laona Zheng
Ascending the hall: 'Within the myriad phenomena, the self is uniquely revealed. How to speak of the principle of unique revelation?' Raising the whisk, he said: 'Arriving at the end of the land of Jiang Wu (Kingdom of Wu in the Spring and Autumn period), across the shore are the overlapping mountains of Yue (Kingdom of Yue in the Spring and Autumn period).'
Zen Master Shantang Chun
Ascending the hall: 'Juzhi's (Zen Master Juzhi) one finger, pulling nine oxen with one hair.'
。華岳連天碧。黃河徹底流。截卻指。急回眸。青箬笠前無限事。綠蓑衣底一時休。
復庵封禪師
上堂。天寬地大。風清月白此是海字清平底時節。衲僧家。等閑問著。十個有五雙。知有。祇如夜半華嚴池。吞卻揚子江。開明橋。撞倒平山塔。是汝諸人。還知么。若也知去。試向非非想天道將一句來。其或未知。擲下拂子曰。須是山僧拂子始得。
野庵璇禪師
上堂。吃粥了也未趙州無忌諱。更令洗缽盂。太煞沒巴鼻。悟去由來不丈夫。這僧那免受涂糊。有指示無指示。韶石四棱渾塌地。入地獄如箭射。云岫清風生大廈。相逢攜手上高山。作者應須辯真假。真假分。若為論。午夜寒蟾出海門。
云居蓬庵會禪師
上堂。舉教中道。若見諸相非相。即見如來。作么生是非相底道理。佯走詐羞偷眼覷。竹門斜掩半枝花。
中庵空禪師
上堂。千家樓閣。一霎秋風。祇知襟袖涼生。不覺園林落葉。於斯薦得。觸處全真。其或未然。且作寒溫相見。
遁庵珠禪師
上堂。玉露垂青草。金風動白蘋。一聲寒雁叫。喚起未惺人。
凈慈肯堂充禪師
聞東林謂眾曰。我此間別無玄妙。祇有木札羹。鐵釘飯。任汝咬嚼。師竊喜之。直造謁。陳所見解。林
【現代漢語翻譯】 現代漢語譯本 華山高聳入雲，一片碧綠，黃河奔騰不息，徹底流淌。 截斷手指，迅速回頭。戴著青箬笠，眼前有無限世事；披著綠蓑衣，一切煩惱暫時止息。
復庵封禪師
上堂說法：天寬地廣，風清月白，這正是海晏河清的太平時節。我們這些出家人，隨便問問，十個有五雙不知道。知道什麼呢？比如夜半時分的華嚴池，吞沒了揚子江；開明橋，撞倒了平山塔。你們這些人，知道嗎？如果知道，試著從非非想天（佛教用語，指色界天之上的最高境界）的道理中說出一句來。如果不知道，放下拂塵說：必須用老僧的拂塵才能說得明白。
野庵璇禪師
上堂說法：吃粥了嗎？趙州禪師沒有忌諱。還要去洗缽盂，真是太沒道理了。領悟了，原來不是大丈夫所為；這僧人難免被塗抹糊弄。有指示也好，沒有指示也好，韶石（山名，在今廣東韶關）四面棱角都塌陷在地。墮入地獄像箭一樣快。云岫（指雲霧繚繞的山峰）清風吹進高樓大廈。相逢攜手登上高山。作者應該辨別真假。真假如何分辨？午夜寒冷的月亮從海門升起。
云居蓬庵會禪師
上堂說法：引用佛經中的話：『如果見到各種現象都不是永恒不變的，那就是見到了如來（Buddha，佛教創始人）。』那麼，什麼是非相的道理呢？就像假裝逃跑，假裝害羞，偷偷地看；竹門斜掩著，露出半枝花。
中庵空禪師
上堂說法：千家萬戶的樓閣，轉眼間就到了秋風瑟瑟的季節。只知道衣襟袖口感到涼意，沒有察覺到園林里的樹葉飄落。如果能在此領悟，那麼處處都是真實的。如果還不能領悟，那就先像平常一樣問寒問暖吧。
遁庵珠禪師
上堂說法：晶瑩的露珠垂在青草上，秋風吹動著白色的浮萍。一聲寒冷的雁叫，喚醒了還沒有覺悟的人。
凈慈肯堂充禪師
聽說東林禪師對大眾說：『我這裡沒有什麼玄妙的東西，只有木札做的羹，鐵釘做的飯，任憑你們去咬嚼。』肯堂充禪師暗自高興，直接前去拜見，陳述自己所理解的道理。東林禪師...
【English Translation】 English version Mount Hua pierces the sky with its greenness. The Yellow River flows thoroughly and ceaselessly. Cut off a finger, quickly turn your head. Before the green bamboo hat, there are endless worldly affairs; beneath the green raincoat, all worries are temporarily put to rest.
Chan Master Fu'an Feng
Ascending the hall: The sky is wide and the earth is vast, the wind is clear and the moon is bright. This is a time of peace and tranquility. We monks, if casually asked, five out of ten wouldn't know. Know what? For example, the Huayan Pond at midnight swallows the Yangtze River; the Kaiming Bridge knocks down the Ping Shan Pagoda. Do you all know this? If you know, try to say a phrase from the realm of Neither Perception Nor Non-Perception (Buddhist term, referring to the highest state above the Realm of Form). If you don't know, I'll put down my whisk and say: Only with this old monk's whisk can it be explained.
Chan Master Ye'an Xuan
Ascending the hall: Have you eaten your porridge? Chan Master Zhaozhou has no taboos. He even tells you to wash your bowl, which is utterly unreasonable. If you realize this, it's not the act of a great man; this monk will inevitably be smeared and confused. Whether there is instruction or not, the four edges of Shaoshi Mountain (mountain name, located in present-day Shaoguan, Guangdong) have completely collapsed to the ground. Falling into hell is as fast as an arrow. Clear winds from the cloud-covered peaks enter tall buildings. Meeting each other, we hold hands and climb high mountains. Authors should distinguish between truth and falsehood. How to distinguish truth from falsehood? The cold moon emerges from the sea gate at midnight.
Chan Master Yunju Peng'an Hui
Ascending the hall: Quoting from the teachings: 'If you see all phenomena as non-phenomena, then you see the Tathagata (Buddha, founder of Buddhism).' So, what is the principle of non-phenomena? It's like pretending to run away, pretending to be shy, and stealing glances; the bamboo door is half-closed, revealing half a branch of flower.
Chan Master Zhong'an Kong
Ascending the hall: Thousands of houses and pavilions, in the blink of an eye, it's the season of rustling autumn winds. We only notice the coolness in our sleeves, unaware of the falling leaves in the garden. If you can realize this here, then everywhere is real. If you still can't realize it, then let's start by asking about the weather as usual.
Chan Master Dun'an Zhu
Ascending the hall: Jade dew hangs on the green grass, golden wind moves the white duckweed. A cry of a cold goose awakens those who are not yet enlightened.
Chan Master Jici Kentang Chong
Hearing that Chan Master Donglin said to the assembly: 'There is nothing mysterious here, only wooden soup and iron nail rice, let you chew as you please.' Chan Master Kentang Chong was secretly pleased and went directly to pay his respects, presenting his understanding of the principles. Chan Master Donglin...
曰。據汝見處。正坐在鑒覺中。師疑不已。將從前所得底。一時飏下。一日聞僧舉南泉道。時人見此一株花。如夢相似。默有所覺。曰打草祇要蛇驚。次日入室。林問那裡是巖頭密啟其意處。師曰。今日捉敗這老賊。林曰。達磨大師性命在汝手裡。師擬開口。驀鼻攔胸一拳。忽大悟直得汗流浹背。點首自謂曰。臨濟道黃檗佛法無多子。豈虛語耶。遂呈頌曰。為人須為徹。殺人須見血。德山與巖頭。萬里一條鐵。林然之。住後上堂。世尊不說說。迦葉不聞聞。卓拄杖曰。水流黃葉來何處。牛帶寒鴉過遠村。
【頌】示眾云。觀方知彼去。去者不至方。草鞋跟忽斷。全身在帝鄉【增收】。
智者元庵慈禪師
游講肆。聽講圓覺。至四大各離今者妄身當在何處。畢竟無體。實同幻化。因而有省。作頌曰。一顆明珠在我這裡。撥著動著放光動地。以呈諸講師。無能曉之者。歸以呈其師。遂舉狗子無佛性話詰之。師曰。雖百千萬億公案。不出此頌也。其師以為不遜。乃叱出。師因南遊。至廬山圓通掛搭。時卍庵為西堂為眾入室。舉僧問雲門。撥塵見佛時如何。門云。佛亦是塵。師隨聲便喝。以手指胸曰。佛亦是塵。師復頌曰。撥塵見佛。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。卍
{ "translations": [ "現代漢語譯本：", "他說：『依你所見，（你）正是安坐在鑒覺（指明鑒覺照的覺性）之中。』臨濟禪師仍然疑惑不解，將從前所領悟的全部放下。一日，聽僧人提起南泉禪師說道：『時人見此一株花，如夢相似。』臨濟禪師默然有所覺悟，說：『打草只要蛇驚。』次日入室，木上座問：『哪裡是巖頭禪師密啟其意之處？』臨濟禪師說：『今日捉敗這老賊。』木上座說：『達磨大師的性命在你手裡。』臨濟禪師剛要開口，木上座劈面攔胸就是一拳。臨濟禪師忽然大悟，直得汗流浹背，點頭自語道：『臨濟道黃檗佛法無多子，豈是虛語嗎？』於是呈頌道：『為人須為徹，殺人須見血。德山（德山宣鑒禪師）與巖頭（巖頭全豁禪師），萬里一條鐵。』木上座認可了他的見解。", "臨濟禪師住持後上堂說法：『世尊不說說，迦葉不聞聞。』卓拄杖說：『水流黃葉來何處？牛帶寒鴉過遠村。』", "", "【頌】示眾說：『觀方知彼去，去者不至方。草鞋跟忽斷，全身在帝鄉。』【增收】", "", "智者元庵慈禪師", "", "遊學于講席，聽講《圓覺經》，聽到『四大各離，今者妄身當在何處？畢竟無體，實同幻化』時，因而有所領悟，作頌說：『一顆明珠在我這裡，撥著動著放光動地。』以呈給各位講師，沒有能理解的。回到住處，將狗子無佛性的話頭呈給他的老師詰問。元庵慈禪師說：『雖百千萬億公案，不出此頌也。』他的老師認為他不遜順，於是呵斥他出去。元庵慈禪師因此南遊，到廬山圓通寺掛單。當時卍庵禪師在西堂為大眾入室說法，舉僧人問雲門禪師：『撥塵見佛時如何？』雲門禪師說：『佛亦是塵。』元庵慈禪師隨聲便喝，以手指胸說：『佛亦是塵。』元庵慈禪師又頌道：『撥塵見佛，佛亦是塵。問了答了，直下翻身。勸君更盡一杯酒，西出陽關無故人。』卍庵禪師非常器重他。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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庵深肯之。
鼓山木庵永禪師
謁懶庵于雲門。一日入室。庵曰。不問有言。不問無言。世尊良久。不得向世尊良久處會。隨後便喝。倏然契悟作禮曰。不因今日問。爭喪目前機。庵許之。
○上堂。舉睦州示眾云。諸人未得個入處須得個入處。既得個入處。不得忘卻老僧。師曰。恁么說話。面皮厚多少。木庵則不然。諸人未得個入處。須得個入處。既得個入處。直須飏下入處始得。
龍翔柏堂雅禪師
上堂。大機貴直截。大用貴頓發。縱有嚙鏃機。一錘須打殺。何故。我王庫內。無如是刀。
○上堂。紫蕨伸拳筍破梢。楊花飛盡綠陰交。分明西祖單傳句。黃栗留鳴燕語巢。這裡見得諦。信得及。若約諸方。決定明窗下安排。龍翔門下。直是一槌槌殺。何故不是與人難共住。大家緇素要分明。
劍門分庵主
依懶庵。未有深證。辭謁徑山大慧。行次江干。仰瞻宮闕。聞街司喝侍郎來。釋然大悟。作偈曰。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上侍郎來。遂徑回西禪。懶庵迎之。付以伽黎。
天童密庵杰禪師
謁應庵于衢之明果。庵孤硬難入。屢遭呵。
【頌】庵問。如何是正法眼。師遽答曰。破沙盆。庵頷之。
○
【現代漢語翻譯】 現代漢語譯本 庵深肯之。
鼓山木庵永禪師
（木庵永禪師）在雲門拜見懶庵（禪師）。一天入室請教，懶庵（禪師）說：『不問有言，不問無言，世尊（釋迦牟尼佛）良久。』（木庵永禪師）不得在世尊（釋迦牟尼佛）良久處領會，隨後懶庵（禪師）便喝斥。木庵（禪師）忽然契悟，作禮說：『不因今日問，爭喪目前機。』懶庵（禪師）認可了他。
（木庵永禪師）上堂說法，舉睦州（禪師）開示大眾說：『諸位未得個入處，須得個入處。既得個入處，不得忘卻老僧。』木庵（禪師）說：『這樣說話，面皮厚多少？木庵（禪師）則不然。諸位未得個入處，須得個入處。既得個入處，直須飏下入處始得。』
龍翔柏堂雅禪師
（柏堂雅禪師）上堂說法，『大機貴直截，大用貴頓發。縱有嚙鏃機，一錘須打殺。』為什麼？『我王庫內，無如是刀。』
（柏堂雅禪師）上堂說法，『紫蕨伸拳筍破梢，楊花飛盡綠陰交。分明西祖單傳句，黃栗留鳴燕語巢。』這裡見得諦，信得及。若約諸方，決定明窗下安排。龍翔門下，直是一槌槌殺。為什麼？不是與人難共住，大家緇素要分明。
劍門分庵主
（分庵主）依止懶庵（禪師），未有深證。辭別去拜見徑山大慧（禪師）。行走在江邊，仰望宮闕，聽到街司喝令侍郎到來，釋然大悟。作偈說：『幾年個事掛胸懷，問盡諸方眼不開。肝膽此時俱裂破，一聲江上侍郎來。』於是直接返回西禪，懶庵（禪師）迎接他，授予袈裟。
天童密庵杰禪師
（密庵杰禪師）在衢州的明果拜見應庵（禪師）。應庵（禪師）孤僻強硬難以接近，（密庵杰禪師）屢次遭到呵斥。
【頌】應庵（禪師）問：『如何是正法眼？』（密庵杰禪師）立即回答說：『破沙盆。』應庵（禪師）點頭認可。
【English Translation】 English version An Shenken acknowledged him.
Zen Master Mu'an Yong of Gushan
Mu'an (Zen Master) visited Lan'an (Zen Master) at Yunmen. One day, he entered the room for instruction. Lan'an (Zen Master) said, 'I will not ask about words, nor will I ask about the absence of words. The World-Honored One (Shakyamuni Buddha) remained silent for a long time.' Mu'an (Zen Master) could not comprehend at the point of the World-Honored One's (Shakyamuni Buddha) silence. Subsequently, Lan'an (Zen Master) shouted. Mu'an (Zen Master) suddenly attained enlightenment, made a bow, and said, 'If not for today's question, I would have lost the opportunity right before my eyes.' Lan'an (Zen Master) acknowledged him.
Mu'an (Zen Master) ascended the platform and gave a Dharma talk, citing Muzhou's (Zen Master) instruction to the assembly: 'If you have not yet attained an entry point, you must attain an entry point. Once you have attained an entry point, do not forget this old monk.' Mu'an (Zen Master) said, 'How thick-skinned is such talk? Mu'an (Zen Master) is not like that. If you have not yet attained an entry point, you must attain an entry point. Once you have attained an entry point, you must cast aside the entry point.'
Zen Master Baitang Ya of Longxiang
Baitang Ya (Zen Master) ascended the platform and gave a Dharma talk, 'Great function values directness, great application values sudden arising. Even if there is a nocking arrow machine, it must be killed with one hammer.' Why? 'In my king's treasury, there is no such knife.'
Baitang Ya (Zen Master) ascended the platform and gave a Dharma talk, 'Purple ferns stretch their fists, bamboo shoots break their tips, willow catkins fly away, and green shade intertwines. Clearly, it is the single transmission sentence of the Western Ancestor, the yellow oriole sings, and swallows nest.' If you see the truth here and believe it, then if you make an agreement with all parties, you will definitely arrange it under a bright window. Under the gate of Longxiang, it is directly killing with one hammer. Why? It is not difficult to live with people, everyone, monks and laypeople, must be clear.
Abbot Fen'an of Jianmen
Fen'an (Abbot), relying on Lan'an (Zen Master), did not have deep realization. He bid farewell to visit Dahui (Zen Master) of Jingshan. Walking along the riverbank, he looked up at the palace towers and heard the street official shouting for the arrival of the vice minister. He suddenly attained great enlightenment. He composed a verse saying, 'For years, this matter has hung in my heart, I have asked all directions, but my eyes have not opened. At this moment, my liver and gallbladder are shattered, with a cry, the vice minister comes on the river.' Thereupon, he directly returned to Xichan, and Lan'an (Zen Master) welcomed him and bestowed upon him the kasaya.
Zen Master Mi'an Jie of Tiantong
Mi'an Jie (Zen Master) visited Ying'an (Zen Master) at Mingguo in Quzhou. Ying'an (Zen Master) was solitary and unyielding, difficult to approach, and Mi'an Jie (Zen Master) was repeatedly scolded.
[Verse] Ying'an (Zen Master) asked, 'What is the Eye of the True Dharma?' Mi'an Jie (Zen Master) immediately replied, 'A broken sand bowl.' Ying'an (Zen Master) nodded in approval.
上堂。舉金峰和尚示眾云。老僧二十年前有老婆心。二十年後無老婆心。時有僧問。如何是和尚二十年前有老婆心。峰云。問凡答凡。問聖答聖。曰如何是二十年後無老婆心。峰云。問凡不答凡。問聖不答聖。師曰。烏巨當時若見。但冷笑兩聲。這老漢忽若瞥地。自然不墮聖凡窠臼。
南書記
久依應庵。于趙州狗子無佛性話。豁然契悟。有偈曰。狗子無佛性。羅睺星入命。不是打殺人。被人打殺定。庵見。喜其脫略。
侍郎李浩居士
幼閱首楞嚴經。如遊舊國。志而不忘。持橐后。造明果。投誠入室。應庵揕其胸曰。侍郎死後。向甚麼處去。公駭然汗下。庵喝出。公退參。不旬日。竟躋堂奧。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷。庵見稱善。
華藏伊庵權禪師
【頌】嘗夜坐達旦。行粥者至。忘展缽。鄰僧以手觸之。師感悟。為偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆花影里弄明月。引得盲龜上釣船。
○上堂。禪禪無黨無偏。迷時千里隔。悟在口皮邊。所以僧問石霜。如何是禪。霜云㼾磚。又僧問睦州。如何是禪。州云。猛火著油煎。又僧問首山。如何是禪。山云。猢猻上樹尾連顛。大眾。道無橫徑。立處孤危。此三大老。
【現代漢語翻譯】 現代漢語譯本 （禪宗）上堂開示。 舉金峰和尚開示大眾說：『老僧二十年前有老婆心，二十年後無老婆心。』 當時有僧人問：『如何是和尚二十年前有老婆心？』 金峰說：『問凡答凡，問聖答聖。』 （僧人）曰：『如何是二十年後無老婆心？』 金峰說：『問凡不答凡，問聖不答聖。』 我（作者）說：『烏巨當時如果見到，只需冷笑兩聲，這老漢忽然如果醒悟，自然不會落入聖凡的窠臼。』
南書記
長久依止應庵禪師，對於趙州（禪宗大師）『狗子無佛性』的話頭，豁然開悟。 有偈語說：『狗子無佛性，羅睺（星名，佛教護法神）星入命。不是打殺人，被人打殺定。』 應庵禪師見到后，喜歡他的灑脫。
侍郎李浩居士
從小閱讀《首楞嚴經》（佛教經典），如同回到故鄉，念念不忘。 擔任官職后，拜訪明果禪師，誠心入門。 應庵禪師拍著他的胸口說：『侍郎死後，向什麼地方去？』 李浩驚恐汗下。 應庵禪師喝斥而出。 李浩退下後繼續參禪，不到十天，竟然登堂入室，以偈語寄給同參嚴康朝說：『門有孫臏（戰國時期軍事家）鋪，家存甘贄（春秋時期外交家）妻。夜眠還早起，誰悟復誰迷？』 應庵禪師見到后稱讚他寫得好。
華藏伊庵權禪師
【頌】曾經夜晚打坐到天亮，行粥的人來了，（禪師）忘記伸出缽。 鄰僧用手觸碰他，禪師因此感悟，作偈語說：『黑漆崑崙（指禪師）把釣竿，古帆高掛下驚湍。蘆花影里弄明月，引得盲龜上釣船。』
（禪宗）上堂開示。 禪，禪，無黨無偏，迷惑時千里相隔，領悟時就在嘴邊。 所以僧人問石霜（禪宗大師）：『如何是禪？』 石霜說：『㼾磚。』 又有僧人問睦州（禪宗大師）：『如何是禪？』 睦州說：『猛火著油煎。』 又有僧人問首山（禪宗大師）：『如何是禪？』 首山說：『猢猻上樹尾連顛。』 大眾，道沒有捷徑，立身之處孤立而危險。 這三大老（指石霜、睦州、首山三位禪宗大師）。
【English Translation】 English version A Dharma talk. Master Jinfeng addressed the assembly, saying, 'Twenty years ago, this old monk had the mind of a wife; twenty years later, I have no mind of a wife.' At that time, a monk asked, 'What is the Master's mind of a wife twenty years ago?' Jinfeng said, 'Answer the mundane with the mundane, answer the sacred with the sacred.' The monk said, 'What is it to have no mind of a wife twenty years later?' Jinfeng said, 'Do not answer the mundane with the mundane, do not answer the sacred with the sacred.' The Master (author) said, 'If Wuju had seen this at that time, he would have just laughed coldly twice. If this old man suddenly awakened, he would naturally not fall into the trap of the sacred and the mundane.'
Secretary Nan
He long relied on Zen Master Ying'an and had a sudden enlightenment regarding Zhaozhou's (Zen Master) saying 'A dog has no Buddha-nature.' He had a verse saying, 'A dog has no Buddha-nature, Rahu (a star deity, Buddhist protector) enters the destiny. It's not about killing people, but being killed for sure.' Ying'an was pleased with his detachment.
Layman Li Hao, Vice Minister
From a young age, he read the Shurangama Sutra (Buddhist scripture) as if returning to his old country, never forgetting it. After taking office, he visited Zen Master Mingguo and sincerely entered his room. Zen Master Ying'an patted his chest and said, 'Vice Minister, after you die, where will you go?' Li Hao was terrified and sweating. Ying'an shouted him out. Li Hao retreated and continued to practice Zen. In less than ten days, he actually entered the inner chamber and sent a verse to his fellow practitioner Yan Kangchao, saying, 'The door has Sun Bin's (military strategist of the Warring States period) shop, the family has Gan Zhi's (diplomat of the Spring and Autumn period) wife. Sleep early and rise early, who is enlightened and who is confused?' Ying'an praised him for writing well.
Zen Master Yi'an Quan of Huazang
[Verse] Once, he sat in meditation until dawn. The person distributing congee arrived, and (the Zen Master) forgot to extend his bowl. A neighboring monk touched him with his hand, and the Master was enlightened, composing a verse saying, 'The black lacquer Kunlun (referring to the Zen Master) holds a fishing rod, the ancient sail hangs high, descending the rapid currents. Playing with the bright moon in the reed flower shadows, attracting the blind turtle to the fishing boat.'
A Dharma talk. Zen, Zen, is impartial and unbiased. When deluded, it is thousands of miles away; when enlightened, it is right on the tip of the tongue. Therefore, a monk asked Zen Master Shishuang (Zen Master), 'What is Zen?' Shishuang said, 'A 㼾 brick.' Another monk asked Zen Master Muzhou (Zen Master), 'What is Zen?' Muzhou said, 'Fierce fire applied to oil.' Another monk asked Zen Master Shoushan (Zen Master), 'What is Zen?' Shoushan said, 'A monkey climbing a tree, its tail swinging wildly.' Everyone, the path has no shortcuts, the place where you stand is isolated and dangerous. These three great elders (referring to Zen Masters Shishuang, Muzhou, and Shoushan).
行聲前活路。用劫外靈機。若以衲僧正眼檢點將來。不無優劣。一人如張良入陣。一人如項羽用兵。一人如孔明料敵。若人辯白得。可與佛祖齊肩。雖然如是。忽有個衲僧出來道長老話作兩橛也。適來道道無橫徑。無黨無偏。而今又卻分許多優劣。且作么生祇對。還委悉么。把手上山齊著力。咽喉出氣自家知(僧問石霜。如何是禪。霜云㼾磚。此問答是石頭遷語。今恐誤耳)。
三峰印禪師
上堂。舉野狐話曰。不落不昧。誣人之罪不昧不落。無繩自縛。可憐柳絮隨春風。有時自西還自東。
德山涓禪師
上堂拈拄杖曰。有時奪人不奪境。拄杖子七縱八橫。有時奪境不奪人。山僧七顛八倒。有時人境兩俱奪。拄杖子與山僧削跡吞聲。有時人境俱不奪。卓拄杖曰。伴我行千里。攜君過萬山。忽然撞著臨濟大師時如何。喝曰。未明心地印。難透祖師關。
(會元二十卷終)
禪宗正脈卷第十(終)
音釋
偵(恥慶切侯也) 鈐(胡潭切車轄也) 陡(當口切地名) 潸(所班切涕也) 艤(魚倚切整舟回岸也) 丱(占患切冠也) 𨎊(古本切轉也) 祀(音祀祭也年也) 聱(五苞切不聽也) 𢮁(于旅切擊也) 蛙(胡媧切蝦蟆也) 咍(訶臺切笑也) 橈(如
【現代漢語翻譯】 現代漢語譯本 行聲前活路：在行動和言語之前找到出路。 用劫外靈機：運用超越世俗的智慧。 若以衲僧正眼檢點將來：如果用修行僧人的真正眼光來審視未來， 不無優劣：並非沒有優劣之分。 一人如張良入陣：有的人像張良（西漢初年政治家，約公元前250-前186年）進入戰場一樣深謀遠慮。 一人如項羽用兵：有的人像項羽（秦末楚國將領，公元前232-前202年）用兵一樣勇猛果敢。 一人如孔明料敵：有的人像孔明（即諸葛亮，三國時期蜀漢丞相，公元181-234年）預料敵情一樣準確。 若人辯白得：如果有人能夠辨別清楚這些， 可與佛祖齊肩：就可以與佛祖平起平坐。 雖然如是：即便如此， 忽有個衲僧出來道長老話作兩橛也：忽然有個修行僧人出來說，長老您的話自相矛盾啊。 適來道道無橫徑，無黨無偏：剛才還說真理沒有捷徑，沒有偏袒。 而今又卻分許多優劣：現在又區分出這麼多優劣。 且作么生祇對：這又該如何回答呢？ 還委悉么：明白了嗎？ 把手上山齊著力，咽喉出氣自家知：手拉著手上山要一起用力，咽喉出氣只有自己知道。（僧問石霜（唐代禪師），如何是禪？霜云㼾磚。此問答是石頭遷語，今恐誤耳）
三峰印禪師
上堂。舉野狐話曰：三峰印禪師上堂說法，引用了野狐禪的故事說： 不落不昧：不落入因果，也不昧於因果。 誣人之罪：這是誣衊人的罪過。 不昧不落：不昧於因果，也不落入因果。 無繩自縛：這是沒有繩索自己捆綁自己。 可憐柳絮隨春風，有時自西還自東：可憐的柳絮隨著春風飄蕩，有時從西邊來，有時又往東邊去。
德山涓禪師
上堂拈拄杖曰：德山涓禪師上堂說法，拿起拄杖說： 有時奪人不奪境：有時奪取人的主觀認識，但不改變客觀環境。 拄杖子七縱八橫：拄杖可以隨意揮舞。 有時奪境不奪人：有時改變客觀環境，但不改變人的主觀認識。 山僧七顛八倒：老僧我有時也會顛倒。 有時人境兩俱奪：有時人和環境都一起改變。 拄杖子與山僧削跡吞聲：拄杖和老僧都消失了。 有時人境俱不奪：有時人和環境都不改變。 卓拄杖曰：放下拄杖說： 伴我行千里，攜君過萬山：陪伴我走過千里路，帶著你翻過萬重山。 忽然撞著臨濟大師時如何：如果忽然遇到臨濟（唐代禪師）大師，該怎麼辦呢？ 喝曰：大喝一聲說： 未明心地印，難透祖師關：沒有明白心地的印證，難以通過祖師的關卡。
（會元二十卷終）
禪宗正脈卷第十（終）
音釋
偵(恥慶切侯也) 鈐(胡潭切車轄也) 陡(當口切地名) 潸(所班切涕也) 艤(魚倚切整舟回岸也) 丱(占患切冠也) 𨎊(古本切轉也) 祀(音祀祭也年也) 聱(五苞切不聽也) 𢮁(于旅切擊也) 蛙(胡媧切蝦蟆也) 咍(訶臺切笑也) 橈(如)
【English Translation】 English version Find the path before action and speech. Use wisdom beyond the mundane. If one examines the future with the true eye of a monastic practitioner, There are indeed distinctions of superior and inferior. One is like Zhang Liang (a politician in the early Western Han Dynasty, c. 250-186 BC) entering the battlefield, deeply thoughtful and strategic. One is like Xiang Yu (a military general of the Chu Kingdom at the end of the Qin Dynasty, 232-202 BC) employing troops, brave and decisive. One is like Kongming (Zhuge Liang, the Prime Minister of Shu Han during the Three Kingdoms period, 181-234 AD) anticipating the enemy, accurate in his predictions. If someone can discern these clearly, They can stand shoulder to shoulder with the Buddha. Even so, Suddenly, a monastic comes out and says, 'Elder, your words are contradictory.' Just now you said that the path has no shortcuts, no partiality. But now you are distinguishing so many superiorities and inferiorities. How should one respond to this? Do you understand? Holding hands to climb the mountain, exerting effort together; only you know your own breath leaving your throat. (A monk asked Shishuang (a Chan master of the Tang Dynasty), 'What is Chan?' Shishuang said, 'A tile and a brick.' This question and answer are from Shitou Qian's words, now perhaps mistaken.)
Chan Master Sanfeng Yin
Ascending the hall, he cited the story of the wild fox, saying: 'Not falling, not obscured': Not falling into causality, nor being obscured by causality. 'The crime of falsely accusing others': This is the crime of falsely accusing others. 'Not obscured, not falling': Not being obscured by causality, nor falling into causality. 'Self-binding without a rope': This is binding oneself without a rope. 'Pitiful willow catkins follow the spring breeze, sometimes from the west, sometimes back to the east': Pitiful willow catkins drift with the spring breeze, sometimes coming from the west, sometimes going back to the east.
Chan Master Deshan Juan
Ascending the hall, he picked up his staff and said: Sometimes seizing the person but not the environment: Sometimes seizing the subjective perception of a person, but not changing the objective environment. The staff goes seven horizontally and eight vertically: The staff can be wielded freely. Sometimes seizing the environment but not the person: Sometimes changing the objective environment, but not changing the subjective perception of a person. This old monk stumbles seven times and falls eight times: This old monk sometimes stumbles. Sometimes both person and environment are seized: Sometimes both the person and the environment are changed together. The staff and the old monk disappear without a trace: The staff and the old monk both disappear. Sometimes neither person nor environment is seized: Sometimes neither the person nor the environment is changed. Placing the staff down, he said: Accompanied me for a thousand miles, carried you over ten thousand mountains: Accompanied me for a thousand miles, carrying you over ten thousand mountains. What if you suddenly encounter Master Linji (a Chan master of the Tang Dynasty)? He shouted, saying: Without understanding the seal of the mind-ground, it is difficult to pass the barrier of the patriarchs: Without understanding the seal of the mind-ground, it is difficult to pass the barrier of the patriarchs.
(End of the twentieth volume of Huiyuan)
The Tenth Volume of the Orthodox Lineage of Chan Buddhism (End)
Phonetic Annotations
偵(zhēn) 鈐(qián) 陡(dǒu) 潸(shān) 艤(yǐ) 丱(guàn) 𨎊(gǔ) 祀(sì) 聱(áo) 𢮁(yǔ) 蛙(wā) 咍(hāi) 橈(ráo)
昭也小楫貌) 糍(疾資切〡糕也) 淦(古南切泥也淺也) 鏴(力故切) 郯(徒甘切縣名) 眹(直引切〡兆也) 啐(子律切吮聲也) 箬(音若竹葉長大也) 霎(子葉切[雨/(耳*匕)]〡也) 揕(知鴆切右手其胸〡襟也)
【現代漢語翻譯】 現代漢語譯本： 昭（zhāo）：小船的樣子。 糍（cí）：糕點。 淦（gàn）：泥，淺的意思。 鏴（lù）：（無解釋）。 郯（tán）：縣名。 眹（zhèn）：徵兆。 啐（cuì）：吮吸的聲音。 箬（ruò）：竹葉，長大。 霎（shà）：小雨。 揕（zhèn）：用右手捶打胸部，也指衣襟。
【English Translation】 English version: 昭 (zhāo): The appearance of a small boat. 糍 (cí): Cake, pastry. 淦 (gàn): Mud, also means shallow. 鏴 (lù): (No explanation provided). 郯 (tán): Name of a county. 眹 (zhèn): Omen, sign. 啐 (cuì): The sound of sucking. 箬 (ruò): Bamboo leaves, large and long. 霎 (shà): Drizzle, light rain. 揕 (zhèn): To strike the chest with the right hand; also refers to the front of a garment.