---
title: "正法眼藏 · 第一"
description: "正法眼藏是宋代高僧大慧宗杲编撰的重要禅宗典籍，成书于南宋绍兴年间。该书收录了禅宗历代祖师的公案、语录和宗杲本人的评述，系统阐释了临济宗的禅法思想。作为禅宗重要文献，正法眼藏以直指人心、见性成佛为宗旨，强调顿悟法门，对后世禅宗发展影响深远。宗杲作为临济宗杨岐派代表人物，通过此书确立了看话禅的修行体系，在中国佛教史上具有重要地位，是研究宋代禅宗思想的核心文本之一。"
url: "https://rushiwowen.co/en/r/cma9jvhro0008jl04zbqssy8j"
---

## 正法眼藏卷第一之上

> The Treasury of the True Dharma Eye, Volume 1, Part 1

徑山大慧禪師　宗杲　集并著語

> Collection and Commentary by the Great Master Dahui of Jingshan, Zonggao

繡水春門居士徐弘澤校閱

> Collated by Lay Buddhist Xu Hongze of Xiu Shui Chun Men

琅邪和尚問舉和尚近離甚處。舉曰兩浙。船來陸來。曰船來。船在甚麼處。曰步下。不涉程途一句作麼生道。舉以坐具摵一摵曰。杜撰長老如麻似粟。便拂袖而出。琅邪問侍者。此是甚麼人。曰舉上座。琅邪遂親下旦過堂問。莫是舉上座麼。莫怪適來相觸忤。舉便喝。復問長老何時到汾陽。曰某時到。舉曰我在浙江早聞你名。元來見解只如此。何得名播寰宇。琅邪遂作禮曰慧覺罪過。

> Monk Langye asked Monk Ju, "Where have you come from recently?" Ju said, "From the two Zhe regions." Langye asked, "By boat or by land?" Ju said, "By boat." Langye asked, "Where is the boat now?" Ju said, "At the foot of the steps." Langye then asked, "What about a single phrase that doesn't involve the journey?" Ju shook his sitting mat once and said, "A self-styled elder, abundant as hemp and millet." Then he flicked his sleeves and left. Langye asked his attendant, "Who is that person?" The attendant said, "It's Senior Monk Ju." Langye then personally went down to the guest quarters and asked, "Are you Senior Monk Ju? Please don't mind my earlier rudeness." Ju immediately shouted. Then Ju asked, "Elder, when did you arrive at Fenyang?" Langye said, "I arrived at such a time." Ju said, "I had heard your name early on in Zhejiang, but it turns out your understanding is only this much. How is it that your reputation spreads across the world?" Langye then bowed and said, "Huijue is at fault."

妙喜曰。賓則始終賓。主則始終主。二大士驀劄相逢。主賓互換。直下發明臨濟心髓。苟非徹證向上巴鼻。具出常情正眼。未免作得失論量。或者道舉公前來一一據實祗對。琅邪末後不合作佛法道理。是杜撰處。或者道琅邪被舉公道箇杜撰。心中疑惑。即時倒戈卸甲。遂挽留舉公咨決此事。謂之坐參。一犬吠虗千猱啀實。葢由主法者智眼不明。濫觴宗教疑誤後人。殊不知二大士激揚若日月麗天。龍象蹴蹋。決非跛驢盲者之事。井蛙醯雞又焉知宇宙之寬曠邪。予甞室中舉此話問學者。你還肯琅邪此語否。曰不肯。何故不肯。曰不合作佛法道理。予復舉雲門問洞山近離甚處。曰查渡。夏在甚處。曰湖南報慈。幾時離彼。曰八月二十五。門云放你三頓棒。你還肯雲門此語否。曰肯。肯者云何。曰雲門無佛法道理。予曰。師家問處一般。學者答處無異。你為甚肯一不肯一。學者佇思。予連棒打出。復召其僧且來且來。其僧回首。予曰你若作棒會。帶累我也是箇瞎漢。其僧便禮拜曰。今日方知琅邪與舉公非常情可測。予曰你看遮瞎漢亂統。又打喝出。予因罪居衡陽。杜門循省外。無所用心。間有衲子請益。不得已與之酬酢。禪者沖密．慧然隨手抄錄。日月浸久成一巨軸。沖密等持來乞名。其題欲昭示後來。使佛祖正法眼藏不滅。予因目之曰正法眼藏。即以琅邪為篇首。故無尊宿前後次序。宗派殊異之分。但取徹證向上巴鼻。堪與人解黏去縛具正眼而已。

> Miaoxi said: "A guest remains a guest from start to finish; a host remains a host from start to finish. When these two great masters suddenly crossed paths, host and guest exchanged roles, and in that very moment the heart and marrow of Linji were fully revealed. Unless one has truly penetrated the ultimate and possesses the correct vision that transcends ordinary thinking, one cannot help but judge this in terms of gain and loss." Some might say: "Master Ju presented the case truthfully point by point from the beginning, but Langya should not have responded with talk about the Buddha's Dharma and principle—that was his fabricated mistake." Others might say: "When Langya was called 'fabricated' by Master Ju, doubts arose in his mind, and he immediately laid down his weapons and surrendered. He then urged Master Ju to stay and help him resolve this matter, which is called 'sitting in consultation.' One dog barking at emptiness makes a thousand monkeys yelp in response—this happens because the one who presides over the teaching lacks clear wisdom, contaminating the tradition and misleading later generations." But they fail to realize that when these two great masters stirred things up, it was like the sun and moon shining in the sky, like dragons and elephants trampling the earth—this is definitely not the business of lame donkeys or blind people. How could a frog in a well or a mite in vinegar know the vastness of the universe? I once brought up this story in the meditation hall and asked a student: "Do you approve of Langya's words?" He said, "No." I asked, "Why not?" He said, "Because he should not have spoken about the Buddha's Dharma and principle." I then brought up another case: Yunmen asked Dongshan, "Where did you recently come from?" Dongshan said, "Chadu." "Where did you spend the summer?" "Baoci in Hunan." "When did you leave there?" "The twenty-fifth of the eighth month." Yunmen said, "I'll let you off with three blows of the staff." I asked the student, "Do you approve of Yunmen's words?" He said, "Yes." I asked, "Why do you approve?" He said, "Because Yunmen spoke without any reference to the Buddha's Dharma and principle." I said, "The master's question was the same, and the student's answer was no different. Why do you approve of one and not the other?" The student stood there thinking. I immediately struck him with my staff and drove him out, then called him back: "Come here, come here." When he turned around, I said, "If you interpret this as a beating, you're dragging me down as another blind man." The student then bowed and said, "Today I finally realize that Langya and Master Ju cannot be measured by ordinary standards." I said, "Look at this blind fool, speaking nonsense!" Then I struck him again and shouted him out. Because of my offenses, I was exiled to Hengyang. Apart from closing my door and reflecting on myself, I had nothing to occupy my mind. Occasionally, monks would come to ask for instruction, and I had no choice but to respond. The practitioners Chongmi and Huiran casually wrote down what was said. As time passed, it accumulated into a large scroll. Chongmi and the others brought it to me and asked me to give it a name. The title was meant to illuminate future generations, so that the true eye of the Buddhadharma would never be extinguished. I therefore named it \*The Treasury of the True Dharma Eye\*. I placed Langya's story at the beginning of the compilation. There is no particular order of ancient masters or division by sectarian lineage. I only selected what truly penetrates the ultimate, what can untie people's attachments and free them from bondage—what possesses the true eye. That is all.

巖頭和尚示眾云。夫大統綱宗中事須識句。若不識句。難作箇話會。甚麼是句百不思時喚作正句。亦云居頂。亦云得住。亦云歷歷。亦云惺惺。亦云的的。亦云佛未生時。亦云得地。亦云與麼時。將與麼時等破一切是非。纔與麼便不與麼。便轉轆轆地。若也看不過。纔被人刺著眼盵瞪地。恰似殺不死底羊相似。不見古人道。沈昏不好。須轉得始得。觸著便轉。纔與麼便不與麼。是句亦剗非句亦剗。自然轉轆轆。自然目前露倮倮地飽齁齁地。不解却不解齩。不見道却物為上逐物為下。瞥起微情早落地上。若是齩猪狗眼赫赤。若有人問如何是禪。向伊道合取屎孔著。却有些子氣息。便知深淺。硬紏紏地。汝識取遮箇狸奴面孔。與麼時不要故挅伊。不要稱量伊。於中有一般漢撞著物不解轉。刺著屙漉漉地。遮般底椎殺萬箇亦無罪過。若是本色底。撥著便上齩人火急。却似刺蝟子相似。未觸著時自弄毛羽可憐生。纔有人撥著便嗔斗㖃地。有甚麼近處。若也未得。與麼蕩蕩地喚作依句修行。有則便須等破。與麼時一物不存。信知從來學得一切言句。隘在胷中有甚麼用處。不見道辟觀辟句外不放入內不放出。截斷兩頭自然光烯烯地。不與一物作對便是無諍三昧。兄弟若欲得易會。但向根本明取。欲出不出便須轉。一口齩斷後不用尋伊去住底遠近。但放却自然露倮倮地。不用思搭著昏昏地。纔有所重便成窠臼。古人喚作貼體衣病。最難治。是我向前行脚時參著一兩處尊宿。只教日夜管帶。坐得骨臀生胝口裏水漉漉地。初向然燈佛肚裏黑漆漆地道我坐禪守取。與麼時猶有欲在。不見道無依無欲便是能仁。古人道置毒藥安乳中。乃至醍醐亦能殺人。遮箇不是汝習學得底。遮箇不是汝去住底。不是汝色裏底。莫錯認門頭戶口。賺汝臈月三十日赤閧閧地無益。當莫造作揑怪。但知著衣喫飯。屙屎送尿。隨分遣時。莫亂統。詐稱道者有一片衣不敢將出曬。恐人見怕失道者名。圖人讚歎。作恁麼不中心行。兄弟亦不要信佗繩床上老榾檛屙漉漉地。將為好誑諕人。別造地獄著汝在。信知古風大好。不見道有即是無無即是有。與麼送出來時便知深淺。遮箇是古格。於中有一般漢信彩吐出來。有甚麼󳬴記。但知喚作禪道。但知喚作一句子。軟嫰嫰地。真是無孔鐵鎚。聚得一萬箇有甚麼用處。若是有筋骨底。不用多。諸處行脚也須帶眼始得。莫被人謾。不見道依法生解猶落魔界。夫唱教須一一從自己𮌎襟間吐得出來。與人為榜樣。今時還有與麼漢麼。第一切須識取左右句。遮箇是出頭處。識取去底。識取住底。遮箇是兩頭句。亦是左右句。亦喚作是非句。纔生便齩自然無事。兄弟見與麼說還會麼。莫終日閧閧地亦無了期。欲得易會。但知於聲色前不被萬境惑亂。自然露倮倮地。自然無事。送向聲色前蕩蕩地。恰似一團火焰相似。觸著便燒。更有甚麼事。不見道非是塵不侵。自是我無心。時熱珍重。

> Master Yantou addressed the assembly, saying: "In the great framework of the essential teaching, you must understand the phrase. If you don't understand the phrase, it's hard to even talk about it. What is the phrase? When you're not thinking at all, that's called the true phrase. It's also called 'dwelling on the summit,' 'abiding in place,' 'clear and distinct,' 'awake and aware,' 'utterly real,' 'before Buddha was born,' 'attaining the ground,' and 'being just so.' When you're just so, you break through all right and wrong. The moment you're just so, you're no longer just so—it turns and rolls freely. If you can't see through this, the moment someone pokes you, your eyes go wide and vacant, like a sheep that can't be killed. Don't you see the ancients said: Dullness and drowsiness won't do—you must turn it. Touch it and it turns. The moment you're just so, you're not just so. Both the phrase and the non-phrase are cut off. Naturally it turns and rolls. Naturally, right before your eyes, it's utterly exposed and fully satisfying. If you don't understand, you can't bite. Don't you see: 'Letting go of things is supreme; chasing after things is inferior.' The slightest stirring of feeling already lands you on the ground. If you're a dog-biter of pigs and dogs, your eyes blaze red. If someone asks, 'What is Zen?' tell them: 'Shut your shit-hole!' If there's a bit of breath in that, you'll know depth and shallowness. Hard and stiff—do you recognize this cat-faced fellow? At such a time, don't deliberately prop him up, don't weigh him. Among these, there are some who bump into things and can't turn, get poked and ooze filth. Killing ten thousand of that sort is no crime. But if it's the genuine article, the moment you touch him he bites—fierce and urgent, like a hedgehog. Before being touched, he plays with his own fur, quite endearing. The moment someone pokes him, he bristles with rage. What's approachable about that? If you haven't yet attained it, being this way—open and empty—is called 'cultivating according to the phrase.' If there's anything at all, you must break it apart. At such a time, not a single thing remains. Trust that all the words and phrases you've ever learned are crammed in your chest—what use are they? Don't you see: 'Observe the view, observe the phrase—outside, nothing enters; inside, nothing exits.' Cutting off both ends, naturally it's radiant and clear. Not opposing any thing—that's the samadhi of non-contention. Brothers, if you want it easy to understand, just illuminate the root. When you want to come out but don't—you must turn. Once you bite through in one bite, there's no need to track where it goes or stays, far or near. Just let go, and naturally it's exposed. Don't think or dabble—that makes you hazy. The moment you hold onto anything, it becomes a nest. The ancients called this 'the disease of the garment stuck to the body'—hardest to cure. When I traveled in the past, I visited one or two venerable masters who only taught me to maintain awareness day and night. Sitting until my buttocks grew calluses and my mouth went dry, I'd think, 'I'm sitting in meditation, guarding this'—at that point, there was still wanting. Don't you see: 'No relying, no wanting—that is the Able One.' The ancients said: 'Put poison in milk, and even the finest ghee can kill.' This is not something you learn—it's not your coming or going, not what's in your form. Don't mistake the doorways and thresholds. They'll cheat you—on the thirtieth of the twelfth month, you'll be left burning with nothing. Don't fabricate or play tricks. Just know to wear clothes and eat, shit and piss, pass the time accordingly. Don't mess around, pretending to be a practitioner—claiming you have a robe you dare not hang out to dry, afraid people will see and lose your reputation as a cultivator, craving praise. Doing such things is not an honest heart. Brothers, don't trust those old lumps on their rope beds who drip with filth, taking them for good teachers who fool people and create hells for you. Trust that the old style is excellent. Don't you see: 'There is is none; none is there is.' When you bring it forth like that, you'll know depth and shallowness. This is the ancient standard. Among these, there are those who spit out whatever they've heard—what's to remember in that? They just call it Zen, call it a single phrase—soft and weak, truly a hammer without a hole. Gather ten thousand of them—what use? If you have backbone, you don't need many. Traveling everywhere, you must bring your eyes—don't be fooled by anyone. Don't you see: 'Generating understanding based on the teaching still falls into the demon realm.' When teaching, you must spit it all out from your own chest, serving as a model for others. Is there such a person nowadays? First and foremost, you must recognize the phrase of left and right—this is the place of emergence. Recognize what goes, recognize what stays. These are the phrases of two ends, also called left and right, also called right and wrong. The moment they arise, bite them—naturally, nothing happens. Brothers, hearing this, do you understand? Don't spend all day in a hubbub with no end in sight. If you want it easy to understand, just know that before sounds and forms, not being confused by the myriad conditions, naturally it's exposed, naturally nothing happens. Send it out before sounds and forms, open and free—like a mass of flames: touch it and it burns. What else is there? Don't you see: 'It's not that the dust doesn't invade; it's that I have no mind.' It's hot—take care."

真淨和尚示眾云。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。動即背覺合塵。黏將去脫不得。或學者來。如印印泥。遞相印授。不唯自誤亦乃誤佗。洞山門下無佛法與人。只有一口劒。凡是來者一一斬斷。使伊性命不存。見聞俱泯。却向父母未生前與伊相見。見伊擬近前便與斬斷。然則剛刀雖利不斬無罪之人。莫有無罪底麼。也好與三十拄杖。

> Master Zhenjing addressed the assembly, saying: "The words 'Buddhadharma' are truly hard to come by. Some people do not believe in their own inherent Buddha-nature. They rely only on a few remnants of influence from the ancients—a semblance of prajna, a sphere of knowledge, fixed characteristics, and doctrinal methods. The moment they act, they turn their backs on awakening and align with the dust of worldly phenomena. They become stuck, unable to break free. When students come to them, it is like pressing a seal into mud—they pass on this sealed imprint to one another. Not only do they mislead themselves, but they also mislead others. Under the gate of Dongshan, there is no Buddhadharma to give to anyone. There is only one sword. Whoever comes, each and every one is cut off. It makes their very life and existence vanish; seeing and hearing are both extinguished. Then, before their parents gave birth to them, they meet face to face. If they see them about to step forward, they cut them off as well. However, even a sharp blade does not strike an innocent person. Is there anyone here who is without fault? If so, they too deserve thirty blows of the staff."

佛眼和尚示眾云。千說萬說不若親面一見。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。迥絕無人處深山巖崖處事。此皆親面而見之。不在說也。

> Zen Master Foyan said to the assembly: "A thousand sayings, ten thousand sayings—none compare to seeing it face to face yourself. Even without a single word, it is clear on its own. The parable of the prince's precious sword, the parable of the blind men touching the elephant, the Zen practice of waving across the river, the meeting at Wangzhou Pavilion, the matter of the remote, uninhabited place, the deep mountains and cliffs—these are all seen face to face, not conveyed by words."

雲門和尚拈起拂子云。遮裏得箇入處去揑怪也。日本國裏說禪。三十三天有箇人出來喚云吽吽。特舍兒擔枷過狀。

> Yunmen picked up his fly whisk and said, "If you find a way in here, you're making a fuss. In Japan, people talk about Zen. From the Thirty-Three Heavens, someone comes out and calls out, 'Hmm, hmm!' The son of a special house carries his cangue and passes the plea."

妙喜曰。遮老漢克由尀耐。冒姓佃官田。更不納苗稅。

> Miao Xi said: "This old fellow defies conventions. He takes common land by force, yet not a grain of tax does he yield."

拭眼歸宗和尚示眾云。從上古德不是無知解。佗高尚之士不同常流。今時不能自成自立虗度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就佗覔。從前只是依佗解。發言皆滯。光不透脫。只為目前有物。僧問如何是玄旨。曰無人能會。僧云向者如何。曰有向即乖。僧云不向者如何。曰誰求玄旨。又曰。去。無汝用心處。僧云豈無方便門令學人得入。曰觀音妙智力能救世間苦。僧云如何是觀音妙智力。師敲鼎葢三下曰子還聞否。僧云聞。曰我何不聞。僧無語。宗以棒趂下。

> Master Guizong of Wiping Eyes said to the assembly: "The ancient masters of old were not without understanding. Those noble and elevated individuals were unlike ordinary people. Nowadays, people cannot establish and stand on their own, wasting their time in vain. All of you, do not misdirect your minds. No one can take your place. Nor is there any place for you to apply your minds. Do not seek from others. In the past, you only relied on others' interpretations. When you speak, you get stuck. Your light does not break through, simply because there is something before your eyes." A monk asked, "What is the mysterious principle?" The master said, "No one can comprehend it." The monk said, "What about those who turn toward it?" The master said, "Turning toward it already goes against it." The monk said, "What about those who do not turn toward it?" The master said, "Who seeks the mysterious principle?" Then he added, "Go away. There is no place for you to apply your mind." The monk said, "Is there no expedient means to allow a student to enter?" The master said, "Guanyin's marvelous wisdom and power can rescue the suffering of the world." The monk said, "What is Guanyin's marvelous wisdom and power?" The master tapped the lid of the cauldron three times and said, "Do you hear it or not?" The monk said, "I hear it." The master said, "Why do I not hear it?" The monk was silent. Guizong drove him off with a stick.

羅山和尚初入院時上堂。纔攬衣欲坐即云珍重便下座。良久却回云。未識底近前來。時有僧纔出禮拜。山云也大苦。僧禮拜起云某甲咨和尚。山便喝出。僧問如何是奇特一句。山云道甚麼。良久云。若是上士。脚纔跨門便委得。若也覿面相呈猶是鈍漢。口喃喃地不消一钁。會麼。不是禪。不是道。不是佛。不是法。是甚麼。靈鋒寶劒常露現前。亦能殺人亦能活人。若能操持一任操持。若也出場定當。須是箇漢始得。機機相副法法無根。互為賓主。雖然如此。切忌承當。何故。你若野干鳴。我即師子吼。我若野干鳴。你亦師子吼。你若師子吼。我亦師子吼。臨時布取意句有主宰。所以道意中句。句中意。意中不停句。句中不停意。意句不同倫。合作麼生會。意能剗句。句能剗意。意句交馳是為可畏。意句不明事理不通。只是箇無孔鐵鎚。古人喚作流俗阿師。似遮般底如稻麻竹葦有甚麼用處。此箇門中須是箇漢眼卓朔地。點著便轉轆轆地。豈是你清濁可羨凡聖能詮。有恁麼漢。上士相逢如擊石火。如𪹼龜紋。迅速如風。捷辯如電。快著精彩。一人半人。事褫言句動逾萬億。低頭學禪卒不可得。所以道恁麼則易。不恁麼則難。亦云恁麼則難。不恁麼則易。諸人作麼生。大須細意。兄弟。夫行脚也須帶眼。莫被遮般底󰋪却。教你直須冥然去。須得綿綿去。苦哉。被遮般底無辜枷著。有甚麼出期。遮箇如水上葫蘆子。有人按得麼。常露現前。滔滔地自由自在。未曾有一法解葢得伊。未曾有一法解等得伊。撥著便露。觸著便轉轆轆地。葢聲葢色。展即周流無滯。常露目前。豈是兀兀底。出則無無不是。入則箇箇歸源。聲前迥迥地。豈墮有無。所以道聲前一句非聖不傳。未曾親近如隔大千。聲前一思大家具知。遮箇作麼生會。尋常道聲前有路從汝洞明。句後不來猶虧一半。纖毫不透如隔鐵圍。奇特相逢將何詰對。大凡唱教須會目前生死意句殺活。方可褒揚。殺人刀活人劒。上古之機鋒。亦是今時之樞要。摧魔破執不得不無。直露真詮。須知己有的能破的。大用無虧圓通現前。魔難措手。若也未得如此。一切四威儀中合作麼生明顯。還見伊面孔麼。遮裏尋常道面門一思常時無間。諸人還得恁麼也無。若實未明。且須自立。露倮倮地不與萬法為隣。一切法葢伊不得。所以古人道。目前無法。意在目前。不是目前法。非耳目之所到。第一須得本智現前。本地風光常露倮倮地。自由自在出入無滯。方可違時。乃至龍神擎花無路。外道潛覰不見。有蹤不是。泯形實去。兄弟。透頂透底始得。莫只遮邊那邊逴得些子言句。到處插語。指東畫西。舉古舉今。遮般底椎殺一萬箇有甚麼罪過。明朝後日錮鏴人家男女。打汝鬼骨臀有日在。知麼。宗門深奧酌度胷襟。麤餐易飽細嚼難饑。根本荖殊良由自錯。虗勞一報。空腹高心過是阿誰。食人言語。揀擇是非。只占己長。終無是處。無事珍重。

> Luoshan Monk addressed the assembly for the first time upon entering the monastery. As he gathered his robes and was about to sit, he said, "Take care," and immediately descended from the seat. After a while, he returned and said, "Those who haven't understood, come forward." At that moment, a monk stepped out to bow. Luoshan said, "This is indeed painful." The monk, after bowing, said, "I have a question for the Master." Luoshan shouted him away. A monk asked, "What is a single phrase of wonder?" Luoshan said, "What did you say?" After a pause, he said, "If it's a superior practitioner, the moment their foot crosses the threshold, they already understand. If it requires face-to-face presentation, that's still a dull person. Muttering and babbling—not worth a single hoe's strike. Do you understand? It's not Chan, not the Way, not Buddha, not Dharma. What is it then? The spiritual blade and precious sword always manifest before you. It can kill, and it can give life. If you can wield it, go ahead and wield it. But if you step into the arena, you must be a real person. Each function aligns with its counterpart, each dharma has no root. They interchange as host and guest. Even so, be careful not to grasp. Why? If you howl like a jackal, I'll roar like a lion. If I howl like a jackal, you roar like a lion. If you roar like a lion, I'll roar too. At the moment, deploy your words with mastery. So it's said: meaning within words, words within meaning. Meaning doesn't stop at words, words don't stop at meaning. Meaning and words are not the same order. How do you understand this? Meaning can slice through words, words can slice through meaning. When meaning and words interweave, that's something to fear. If meaning and words aren't clear, then phenomena and principle aren't understood—you're just an awl-less iron hammer, what the ancients called a vulgar teacher. People like that are as plentiful as rice, hemp, bamboo, and reeds—what use are they? In this school, you must be a real person with sharply glaring eyes. When touched, you turn round and round instantly. How could this be something that purity or defilement can admire, that ordinary or sacred can express? When such a person meets a superior practitioner, it's like striking sparks from stone, like the crack patterns on a tortoise shell—swift as wind, sharp as lightning. Be quick and keen! One or two people—when matters and words exceed ten thousand billion, lowering your head to study Chan will never get you there. So it's said: doing it this way is easy, not doing it this way is hard. Also said: doing it this way is hard, not doing it this way is easy. What do you all make of this? You must pay close attention. Brothers, when you journey in training, you must bring your eyes. Don't be fooled by these types. They tell you to just go blank, to be continuous. How bitter! Being unjustly yoked by these types—when will you ever get free? This is like a gourd floating on water—can anyone press it down? It's always manifest, flowing freely, unhindered. No single dharma can cover it, no single dharma can equal it. Touch it and it reveals itself. Nudge it and it turns round and round. It covers sound, covers form. Expanded, it flows everywhere without obstruction. Always present before your eyes—how could it be a dead stillness? When it emerges, nothing is not it. When it enters, everything returns to its source. Before sound, it's utterly clear—how could it fall into existence or non-existence? So it's said: the phrase before sound—only sages transmit it. Not having approached it is like being separated by a great eon. A single thought before sound—everyone knows it. How do you understand this? Usually it's said: before sound there's a path, penetrate it as you will. But if you don't come after the phrase, you still lack half. Fail to see through the slightest thread, and it's like being separated by Iron Mountain. When wonders meet, how do you challenge and respond? In general, when teaching, you must understand the life-and-death meanings and words, the killing and vivifying, before you can praise. The knife that kills, the sword that gives life—the function of the ancients, the pivot of today. To crush demons and break attachments, you can't do without it. Directly reveal the true meaning—you must know that what you have can break what's broken. Great function without lack, perfect interpenetration appears. Demons have nowhere to act. If you haven't attained this, how do you make it evident in all four postures? Do you see your own face here? Here we always say: a single thought at the face's gateway, uninterrupted at all times. Do you all manage this? If you truly haven't seen it, you must stand on your own. Naked and exposed, not neighboring any dharma. No dharma can cover it. So the ancients said: no dharma before the eyes, yet the meaning is right before you. It's not the dharma before the eyes, nor what ears and eyes can reach. First, you must realize the innate wisdom. The landscape of your original ground, always starkly exposed, freely coming and going without obstruction. Only then can you respond to the times. Even dragon gods have no way to offer flowers, heretics peek but don't see. If there's a trace, it's wrong. Disappear the form and truly depart. Brothers, you must penetrate through the very top and the very bottom. Don't just pick up a few phrases from here and there, inserting comments everywhere, pointing east and west, citing ancients and moderns. Killing ten thousand of such people—what crime would that be? Tomorrow and the day after, they'll be leading other people's children astray, and you'll get your ghostly backside beaten one day. Do you understand? The school's profundity is measured by the heart-mind. Coarse food satiates quickly; fine chewing staves off hunger. Roots and branches differ—entirely due to your own errors. In vain you waste this life. Empty-bellied, high-minded—who is that? Feeding on others' words, picking and choosing right from wrong, only claiming your own superiority—this is never right. That's all. Take care.

琅邪覺和尚上堂。有僧出來畫一圓相。琅邪拈拄杖。僧擬議。琅邪便打云道。僧云不道。為甚麼不道。僧云三世諸佛不出於此。琅邪又打。尋時趂出。乃云教中道以手指比丘犯波逸提罪。山僧今日入地獄如箭射。

> Master Langye ascended the hall. A monk stepped forward and drew a circle in the air. Langye picked up his staff. The monk hesitated. Langye struck him and said, "Speak!" The monk said, "I will not speak." Langye asked, "Why not?" The monk replied, "All Buddhas of the three times do not go beyond this." Langye struck him again and immediately drove him out. Then he said, "The teachings say that pointing at a monk with a finger incurs a transgression. This mountain monk today will fall into hell as swiftly as an arrow."

雪峯山畔有一僧卓菴多年。不剃頭。自作一柄木杓去溪邊舀水喫。時有僧問如何是祖師西來意。菴主云溪深杓柄長。僧歸舉似雪峯。峯云。也甚奇怪。雖然如是。須是老僧勘過始得。峯一日同侍者將剃刀去訪佗。纔相見便問道得即不剃汝頭。菴主便將水洗頭。峯便與剃却。

> On the slopes of Xuefeng Mountain, there was a monk who had lived in a small hermitage for many years. He never shaved his head and had made himself a wooden ladle to scoop water from the stream to drink. Once, a monk asked him, "What is the meaning of the Patriarch's coming from the West?" The hermitage master replied, "The stream is deep, and the ladle's handle is long." The monk returned and told Xuefeng about this. Xuefeng said, "That's quite remarkable. Even so, I must personally test him." One day, Xuefeng, accompanied by his attendant, took a razor and went to visit him. As soon as they met, Xuefeng said, "If you can say the right words, I won't shave your head." The hermitage master then washed his head with water, and Xuefeng shaved it for him.

雲居簡和尚。僧問路逢猛虎時如何。曰。千人萬人不逢。偏汝便逢。問孤峯獨宿時如何。曰。閉著七間僧堂不宿。阿誰教汝孤峯獨宿。

> Master Yunju Jian. A monk asked, "What if one meets a fierce tiger on the road?" The Master said, "Thousands upon thousands of people don't meet one. Why would you?" The monk asked, "What about dwelling alone on a solitary peak?" The Master said, "You have a seven-room monk's hall but don't stay there. Who told you to dwell alone on a solitary peak?"

晦堂和尚示眾云。知幻即離不作方便。離幻即覺亦無漸次。釋迦老子千門萬戶一時擊開。靈利漢纔聞舉著撩起便行。更若踟蹰。君往西秦我之東魯。

> Master Huitang addressed the assembly, saying: "To know illusion is to be free from it—no need for expedient means. To be free from illusion is awakening—no gradual stages involved. Old Shakyamuni, with his thousand gates and ten thousand doors, knocked them all open at once. A sharp-minded person, upon hearing this, lifts up their robes and walks on immediately. But if you hesitate—you head west to Qin, while I go east to Lu."

僧問趙州。學人乍入叢林乞師指示。州云喫粥了也未。云喫粥了也。州云洗鉢盂去。其僧因此大悟。雲門云。且道有指示無指示。若言有。趙州向伊道箇甚麼。若言無。遮僧為甚悟去。雲峯悅和尚云。雲門不識好惡。恁麼說話大似為蛇畫足。雲峯則不然。遮僧恁麼悟去。入地獄如箭射。

> A monk asked Master Zhaozhou, "I have just entered the monastery; please give me some guidance." Zhaozhou said, "Have you eaten your gruel yet?" The monk replied, "Yes, I have eaten." Zhaozhou said, "Then go wash your bowl." At that, the monk was greatly enlightened. Yunmen said, "Tell me—was there any guidance or not? If you say there was, what did Zhaozhou actually say to him? If you say there wasn't, then why did this monk become enlightened?" Master Yunfeng Yue said, "Yunmen doesn't know good from bad. Speaking like that is like drawing legs on a snake. Not so for me. If this monk got enlightened that way, he'd fall into hell as fast as an arrow flies."

妙喜曰。雲門老漢大似阿修羅王㧌動三有大城諸煩惱海。隨後喝云。寐語作甚麼。復云。雲峯雖善背手抽金鏃。翻身控角弓。爭柰蹉過雲門何。

> Wonderful Joy said: "The old man Yunmen is like the King of Asuras, shaking the great city of the Three Realms and stirring the ocean of afflictions." Then he shouted, "What are you muttering in your sleep?" He continued, "Although Yunfeng is skilled at pulling the golden arrow from his back and turning to draw the horn bow, how can he avoid missing Yunmen?"

黃龍南和尚示眾。舉大珠和尚云。身口意清淨是名佛出世。身口不清淨是名佛滅度也。好箇消息。古人一期方便與你諸人開箇入路。既得箇入路又須得箇出路。登山須到頂。入海須到底。登山不到頂不知宇宙之寬廣。入海不到底不知滄溟之淺深。既知寬廣又知淺深。一蹋蹋翻四大海。一摑摑倒須彌山。撒手到家人不識。󳭋噪鵶鳴栢樹間。

> Master Huanglong Nan addressed the assembly, citing Great Master Dazhu's words: "When body, speech, and mind are pure, this is called the Buddha appearing in the world. When body, speech, and mind are not pure, this is called the Buddha entering nirvana." What a profound teaching! The ancients used this as an expedient means to open a path for you all. Once you find the entrance, you must also find the exit. Climbing a mountain requires reaching the summit; diving into the sea requires reaching the bottom. If you don't reach the summit, you won't know the vastness of the universe. If you don't reach the bottom, you won't know the depth of the ocean. Once you know both vastness and depth, with one step you overturn the four great seas, with one slap you topple Mount Sumeru. Letting go, you return home, unrecognized by others—only the crows caw and the magpies chatter among the cypress trees.

僧問保福。雪峰平生有何言句得似𦏰羊挂角時。福曰不可我作雪峰弟子不得。

> A monk asked Baofu, "What words did Xuefeng speak throughout his life that are like the deer hanging its horns?" Baofu replied, "I cannot—after all, I am a disciple of Xuefeng."

真淨和尚示眾。舉三聖問雪峰。透網金鱗以何為食。峰云。待汝出得網來即向汝道。三聖云一千五百人善知識。話頭也不識。俊哉俊哉。快活快活。恰似一隻󳬧子。莫驚著。報寧即不然。透網金鱗以何為食。待你出得網來即向你道。待佗道一千五百人善知識話頭也不識。但拽拄杖打出三門外。復云。也好快活恰似一隻虎。莫動著。諸禪德。且道報寧快活何似三聖快活。莫有快活底漢麼。出來定當看。良久喝一喝云。把手搜不住。

> Master Zhenjing addressed the assembly, citing the exchange between San Sheng and Xuefeng. San Sheng asked, "What does the golden fish that has penetrated the net eat?" Xuefeng replied, "Once you have come out of the net, I will tell you." San Sheng said, "A teacher of fifteen hundred people, yet you don't even recognize the essential point of the practice!" "Magnificent! Magnificent! How delightful! How delightful! Just like a tiger—do not startle it." Baoning here is different: What does the golden fish that has penetrated the net eat? Once you have come out of the net, I will tell you. When he says, "A teacher of fifteen hundred people, yet you don't even recognize the essential point!" I would simply grab my staff and drive him out through the three gates. Then I would say, "How delightful! Just like a tiger—do not touch it." All you practitioners of Zen—tell me, how does Baoning's delight compare with San Sheng's delight? Is there anyone here who understands this delight? Step forward and determine it. After a long pause, he gave a shout and said, "Even if you grab hold of it, you cannot restrain it."

龐居士曰。但願空諸所有。慎勿實諸所無。

> The Layman Pang said: "May you empty yourself of all that you possess, but be careful not to fill yourself with what you do not have."

烏臼和尚見玄紹二上座來。便問二禪伯近離甚麼處。僧云江西。臼便打。僧云久嚮和尚有此機要。臼云你既不會。第二箇近前來。僧擬議。臼又打云。同坑無異土。參堂去。

> Master Wujiu saw the two venerable monks Xuan and Shao arriving, so he asked them, "You two venerable ones, where have you just come from?" One monk replied, "From Jiangxi." Wujiu immediately struck him. The monk said, "We've long heard that you, Master, have such a decisive teaching style." Wujiu said, "Since you don't understand, let the second one come forward." The second monk hesitated, and Wujiu struck him too, saying, "Same pit, same soil—nothing different. Go to the meditation hall."

趙州和尚一日在東司上見文遠過。遂喚云文遠。遠應喏。州云東司上不可與你說佛法。

> One day, Master Zhaozhou was in the restroom when he saw Wenyuan passing by. He called out, "Wenyuan!" Wenyuan responded, "Yes?" Zhaozhou said, "I can't discuss the Dharma with you in the restroom."

慈明和尚示眾云。無明實性即佛性。幻化空身即法身。諸仁者。若也信得去。不妨省力。可謂善財入彌勒樓閣。無邊法門悉皆周遍。得大無礙。悟法無生。是謂無生法忍。無邊剎境自佗不隔於毫端。十世古今始終不離於當念。且問諸人。阿那箇是當念。只如諸人無明之性即是汝本覺妙明之性。葢為不了生死根源。執妄為實。隨妄所轉。致墮輪回。受種種苦。若能回光返照。自悟本來真性不生不滅。故曰無明實性即佛性。幻化空身即法身。只如四大五蘊不淨之身都無實義。如夢如幻如影如響。從無量劫來流浪生死。貪愛所使無暫休息。出此入彼。積骨如毗富羅山。飲乳如四大海水。何故。為無智慧。不能了知五蘊本空都無所實。逐妄受生。貪欲所拘。不得自在故。所以世尊云。諸苦所因。貪欲為本。若滅貪欲。無所依止。汝等若能了知幻身虗假本來空寂。諸見不生無我人眾生壽者。諸法皆如。故曰幻化空身即法身。法身覺了無一物。唯聽法說法虗玄。大道無著真宗。故曰本源自性天真佛。又曰五陰浮雲空去來。三毒水泡虗出沒。若如是者。是為度一切苦厄。乃至無量無邊煩惱知解悉皆清淨。是為清淨法身。若到遮箇田地。便能出此入彼捨身受身。地獄天堂此界佗方。縱橫自在。任意浮沉。應物舒光隨機逗教。喚作千百億化身。與麼說話可謂無夢說夢。和泥合水。撒屎撒尿。不識好惡。乃呵呵大笑云。若向衲僧門下十萬八千未夢見佗汗臭氣在。雖然如是。事不得一向。但以假名字。引導於眾生。喝一喝。

> Master Ciming addressed the assembly, saying: "The true nature of ignorance is precisely Buddha-nature. The illusory, empty body is precisely the Dharma-body. Good people, if you can truly believe this, it saves you much effort. It is like Sudhana entering Maitreya's tower—the countless Dharma-gates are all perfectly encompassed, obtaining great unobstruction, awakening to the non-arising of all phenomena. This is called the patience of the non-arising of dharmas. Limitless worlds are not separated from you by a hair's breadth; the ten ages of past and present never depart from this very moment. Now I ask you all: What is this very moment? Consider that your nature of ignorance is precisely your originally awakened, wondrously bright nature. It is only because you fail to understand the root of birth and death, clinging to the false as real, being turned by the false, that you fall into samsara and endure all kinds of suffering. If you can turn the light inward and reflect, awakening to your original true nature as neither arising nor ceasing, then it is said: 'The true nature of ignorance is precisely Buddha-nature. The illusory, empty body is precisely the Dharma-body.' Just consider this body of the four elements and five aggregates—impure, with no real meaning at all. Like a dream, like an illusion, like a shadow, like an echo—from beginningless eons you have drifted through birth and death, driven by craving and attachment, never resting for a moment. Leaving this life and entering another, your accumulated bones tower like Mount Vipula, and the milk you have drunk equals the waters of the four great seas. Why? Because you lack wisdom, unable to realize that the five aggregates are fundamentally empty, possessing no reality. You follow delusion and take rebirth, bound by craving and desire, unable to be free. Therefore, the World-Honored One said: 'The cause of all suffering is craving as its root. If craving is extinguished, there is no basis for suffering.' If you can realize that this illusory body is false and fundamentally empty and still, then no views arise—no self, no person, no sentient being, no lifespan—and all dharmas are thus. Therefore it is said: 'The illusory, empty body is precisely the Dharma-body.' The Dharma-body, when fully awakened, contains not a single thing. Only listening to the Dharma and speaking the Dharma is profound and mysterious. The Great Way is unattached, the true teaching. Therefore it is said: 'The original source, self-nature, is the innate Buddha.' And also: 'The five aggregates are floating clouds, coming and going in emptiness; the three poisons are bubbles, appearing and vanishing in vain.' If you are thus, this is passing beyond all suffering. Even countless afflictions and intellectual understandings are all purified. This is called the pure Dharma-body. If you reach this ground, you can leave this life and enter another, relinquish this body and receive a new one. In hell or heaven, in this world or elsewhere, you move freely, sinking or floating at will, responding to beings with radiance, teaching according to their capacities. This is called the hundred thousand million transformation bodies. Speaking thus is like a dreamer talking about dreams—mixing mud with water, scattering feces and urine, not knowing good from bad." Then he laughed heartily and said: "If you seek this under a monk's gate, you haven't even dreamed of his sweat stench in a hundred thousand miles. Even so, things cannot be one-sided. But using false names, we guide sentient beings." He then gave a shout.

保寧勇和尚示眾。舉夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。分毫不相離。如身影相似。欲識佛去處。只遮語聲是。大眾。傅大士此之一頌。古今不墜。一切人知向此瞥地者亦多。錯會者不少。玄沙和尚云。大小傅大士只認得箇昭昭靈靈。洞山聰和尚云。你且道衲僧家日裏還曾睡也無。此二尊宿兩轉語。誰言世上無仙客。須信壺中別有天。保寧亦有一頌。要眠時即眠。要起時即起。水洗面皮光。啜茶濕却觜。大海紅塵生。平地波濤起。呵呵阿呵呵。囉哩哩囉哩。僧問如何是保寧境。云主山頭倒卓。如何是境中人。云鼻孔無半邊。如何是保寧家風。云硬餬餅爛䬪飥。忽遇客來將何祗待。云麤飡易飽細嚼難饑。

> Master Baoning Yong addressed the assembly, saying: "The verse goes: 'Night after night, we embrace the Buddha as we sleep; morning after morning, we rise together with Him. In sitting and standing, we are ever accompanied; in speech and silence, we dwell together. Not a hair's breadth separates us—like a shadow following the body. If you wish to know where the Buddha goes, this very sound of speaking is it.' Great Assembly, this verse by Layman Fu is timeless. Many people have glimpsed the truth through it, but many have also misunderstood. Master Xuan Sha once said, 'Layman Fu only recognized the bright and spirited awareness.' Master Dongshan Cong said, 'Tell me, does a monk ever sleep during the day?' These two venerable masters offered their own insights. Who says there are no immortals in this world? You must believe that within the gourd, there is another heaven. I, Baoning, also have a verse: When it's time to sleep, I sleep. When it's time to rise, I rise. Washing my face with water, it shines; Drinking tea, I wet my lips. Great crimson dust arises in the sea; On flat ground, waves surge. Ha ha, ah ha ha— La li li, la li. A monk asked, 'What is the scenery of Baoning?' Answer: 'The main mountain stands upside down.' 'What is the person within this scenery?' Answer: 'His nostrils are missing half.' 'What is the house style of Baoning?' Answer: 'Hard flatbreads, limp dumplings.' 'If a guest suddenly arrives, how do you receive them?' Answer: 'Coarse food satisfies hunger quickly; slow chewing keeps one from being hungry.'"

嚴陽尊者問趙州。一物不將來時如何。州云放下著。嚴云。既是一物不將來。又放下箇甚麼。州云。放不下便擔取去。黃龍南和尚頌云。一物不將來。兩肩擔不起。言下忽知非。心中無限喜。毒惡既忘懷。蛇虎為知己。光陰幾百年。清風猶未已。

> Zen Master Yanyang asked Master Zhaozhou, "What about when nothing is brought along?" Zhaozhou said, "Put it down." Yanyang said, "If nothing is brought along, what is there to put down?" Zhaozhou said, "If you can't put it down, then carry it away." Master Huanglong Nan's verse says: Nothing is brought along, Yet two shoulders cannot bear it. Suddenly realizing the mistake in words, The heart is filled with boundless joy. Once malice and delusion are forgotten, Snakes and tigers become kindred spirits. Centuries have passed since then, Yet the pure breeze still lingers on.

法華舉和尚示眾云。釋迦不出世。達磨不西來。佛法遍天下。談玄口不開。

> The Lotus Sutra master addressed the assembly, saying: "Shakyamuni never appeared in this world, and Bodhidharma never came from the West. The Dharma is present everywhere under heaven, yet the mouth that speaks of mysteries remains silent."

妙喜曰。作賊人心虗。

> Miao Xi said, "The thief's heart is always uneasy."

定慧信和尚問僧。忠國師無情說法。南方尊宿如何商量。僧云諸方皆云六根互用信。云。教中道無眼耳鼻舌身意。將甚麼互用。僧擬議。信劈脊便打。生法師云。敲空作響擊木無聲。雲門以拄杖空中敲云。阿耶耶。又敲板頭云作聲麼。僧云作聲。雲門云遮俗漢。又敲板頭云。喚甚麼作聲。

> Master Dinghui Xin asked a monk, "National Teacher Zhong said that insentient things expound the Dharma. How do the venerable masters in the South discuss this?" The monk replied, "Everyone says it's the mutual functioning of the six sense faculties." Xin said, "The scriptures say, 'No eyes, ears, nose, tongue, body, or mind.' What is it that mutually functions?" The monk hesitated. Xin struck him on the back. Dharma Master Sheng said, "Striking emptiness makes a sound; hitting wood makes none." Yunmen struck the air with his staff and said, "Ayaya!" Then he knocked on the board and asked, "Does it make a sound?" The monk said, "It makes a sound." Yunmen said, "You vulgar fellow!" Then he knocked on the board again and said, "What do you call a sound?"

玄沙和尚問僧甚處來。僧云瑞巖來。沙云瑞巖有甚麼言句。云和尚尋常喚主人翁。自應云。諾。惺惺著。佗後莫受人謾。沙云。一等弄精魂。猶較些子。

> Zen Master Xuansha asked a monk, "Where have you come from?" The monk replied, "From Ruiyan." Xuansha asked, "What teachings does Master Ruiyan usually give?" The monk said, "He often calls out, 'Master!' and answers himself, 'Yes!' Then he says, 'Stay alert! Don't let anyone deceive you later on.'" Xuansha remarked, "That's still playing with the spirit—just a bit better than nothing."

黃龍新和尚示眾云。清珠下於濁水。濁水不得不清。念佛投於亂心。亂心不得不佛。佛既不亂濁水自清。濁水既清功歸何所。良久云。幾度黑風翻大海。未曾聞道釣舟傾。

> Master Huanglong Xin addressed the assembly, saying: "When a clear pearl is dropped into muddy water, the muddy water cannot but become clear. When mindfulness of Buddha is cast into a chaotic mind, the chaotic mind cannot but become Buddha. Since the mind is no longer chaotic and the muddy water naturally clears, where does the credit for this achievement go?" After a pause, he said: "Though the black wind has overturned the great sea many times, never has it been heard that the fishing boat capsized."

薦福古和尚示眾。舉百丈恒和尚有時上堂。眾纔集。云喫茶便下座。有時上堂。眾纔集。云珍重便下座。有時上堂。眾纔集。云歇便下座。往往多用此時節因緣。眾人罔測津涯。後來又自作一頌頌此三轉因緣云。百丈有三訣。喫茶珍重歇。直下便承當。敢保君未徹。大眾。只如恒和尚作此一頌。且道見處如何。還知得失否。要會麼。據佗三度上堂時節。恰似箇好人。後來作此一頌。恰如面上雕兩行字。若是通人達士舉起便知。後學初機難為揀辨。老僧與汝從頭注出。百丈有三訣。賊身已露。喫茶珍重歇。贓物出來。直下便承當。敢保君未徹。大似抱贓判事。然雖如此。諸仁者。若具擇法眼方能證明。如或邪正不分。可謂顢頇佛性。更須愽問賢良。可惜虗生浪死。

> Master Gu of Jianfu Monastery addressed the assembly, citing Master Heng of Baizhang Monastery. Sometimes when Master Heng took the seat, as soon as the assembly gathered, he would say, "Have some tea," and then descend from the seat. Other times, when he took the seat and the assembly gathered, he would say, "Take care," and descend. Still other times, he would say, "Rest," and descend. He often used these timely teachings, but people could not fathom their depth. Later, he composed a verse about these three turning words: "Baizhang has three key points: tea, take care, rest. If you say you grasp them right away, I guarantee you haven't penetrated." Great assembly, when Master Heng made this verse, what do you think his understanding was? Do you know where he hit the mark and where he missed? Want to understand? His three times on the seat were like a fine person. But when he later made this verse, it was like carving two lines of text on his face. A discerning person of insight would understand upon hearing it. But beginners just starting out would find it hard to distinguish. I, this old monk, will explain it for you from the beginning. "Baizhang has three key points" — the thief's body is already exposed. "Tea, take care, rest" — the stolen goods have appeared. "If you say you grasp them right away, I guarantee you haven't penetrated" — this is like holding the stolen goods and passing judgment. Nevertheless, noble ones, only with the eye that discerns the Dharma can you verify this. If you cannot tell right from wrong, that is called a muddled Buddha-nature. You must further consult the wise and worthy. What a pity to waste your life and die in vain.

歸宗寶和尚讚初祖達磨并序師真徒邈。三界無著。擬欲安排。知君大錯。虗勞指點。何處捫摸。要識師真。乾坤廓落。

> Ven. Baozhang of Guizong's Eulogy to the First Patriarch, Bodhidharma <note>With Preface</note> The master's true likeness—how can it be captured? Unattached to the three realms. If one tries to arrange it, Know that you have made a great mistake. Pointing it out is futile— Where can you grasp it? If you wish to know the master's truth, The universe spreads vast and open.

師相兮世所希。師眉兮陣雲埀。師眼兮電光輝。師鼻兮聳須彌。師口門無齒兮過在誰。擬涉流沙兮何不自知非。彼此丈夫兮傳法與阿誰。更住少林兮懡㦬却西歸。遇衲僧兮好與一頓椎。雖然如是兮不會莫針錐。琅邪覺和尚覩此讚乃述頌云。師眼兮深。師鼻兮大。師耳兮穿。師舌兮快。師身兮墨。師心兮戴。手𢹂隻履返流沙。熊耳石塔今猶在。只將此頌驗盡天下衲僧。

> The Master's appearance is rare in this world. His brows are like banks of clouds hanging low. His eyes flash with lightning's glow. His nose rises like Mount Sumeru. His mouth has no teeth—whose fault is that? If you plan to cross the shifting sands, why not recognize your own error? Both are true men—to whom will the Dharma be passed? Why linger at Shaolin, disgraced, returning west? Should a monk appear, a single staff-blow would be fitting. Though it is so, if you don't understand, don't probe with needle or awl. Master Langye Jue, upon seeing this praise, composed a verse: The Master's eyes are deep. The Master's nose is broad. The Master's ears are pierced. The Master's tongue is sharp. The Master's body is ink-black. The Master's mind is upheld. Carrying a single sandal, he returns across the shifting sands. At Bear's Ear Mountain, the stone pagoda still stands. With this verse alone, all the monks under heaven may be tested.

妙喜曰。戴此一字不得動著。動著則禍生。

> Wonderful Joy said: “Wearing this single character, you must not move it or touch it. If you move it or touch it, disaster will arise.”

真淨和尚示眾。舉三聖云。我逢人即出。出則不為人。興化云。我逢人即不出。出則便為人。看遮兩箇老古錐。竊得臨濟些子活計。各自分疆列界氣衝宇宙。使明眼衲僧只得好笑。諸禪師。且道笑作甚麼。還知落處麼。若知。一任七顛八倒。若不知。且向三聖興化葛藤裏齩嚼。

> Master Zhenjing addressed the assembly, citing the words of the Three Sages: "When I meet people, I come forth; but coming forth, I do not serve them." Then he cited Xinghua: "When I meet people, I do not come forth; but coming forth, I serve them." Look at these two old relics—they stole a bit of Linji's craft and each staked out their own territory, their spirits soaring to the heavens. It makes clear-eyed monks burst into laughter. Zen masters, tell me—what are they laughing at? Do you know where the punchline falls? If you know, then let everything turn topsy-turvy. If you don't, then keep chewing on the tangled vines of the Three Sages and Xinghua.

趙州和尚到雲居。居云。老老大大何不覔箇住處去。州云作麼生是某住處。居云山前有箇古寺基。州云和尚自住取。次到茱萸萸。亦云老老大大何不覔箇住處去。州云甚麼處是某住處。萸云老老大大住處也不知。州云三十年弄馬騎。今日被驢子撲。

> Master Zhaozhou visited Master Yunju. Yunju said, "You're quite old and experienced—why not find yourself a place to settle down?" Zhaozhou asked, "What would my place of settlement be?" Yunju replied, "There's an old temple foundation in front of the mountain." Zhaozhou said, "Master, you should settle there yourself." Next, he visited Master Zhuyu. Zhuyu also said, "You're quite old and experienced—why not find yourself a place to settle down?" Zhaozhou asked, "Where exactly would my place of settlement be?" Zhuyu said, "At your age, and you still don't know where your place of settlement is!" Zhaozhou remarked, "I've been handling horses for thirty years, and today I got knocked over by a donkey."

洞山云。須知有佛向上事。僧問如何是佛向上事。山云非佛。雲門云。名不得。狀不得。所以言非。

> Dongshan said: "You must know that there is something beyond Buddha." A monk asked: "What is that which is beyond Buddha?" Dongshan replied: "It is not Buddha." Yunmen said: "It cannot be named, cannot be described—that is why it is said to be 'not Buddha.'"

僧問慈明和尚如何是佛。云水出高源。又問行脚不逢人時如何。云釣絲絞水。

> A monk asked Master Ciming, "What is Buddha?" The master replied, "Water flows from the high source." The monk then asked, "What about when traveling on foot and meeting no one?" The master replied, "The fishing line twists through the water."

保寧勇和尚示眾云。有手脚。無背面。明眼人看不見。天左旋地右轉。拍膝云。西風一陣來。落葉兩三片。僧問如何是佛法大意。云鑊湯無冷處。

> Master Baoning Yong addressed the assembly, saying: "Having hands and feet, yet no front or back. The clear-eyed person cannot see it. Heaven turns left, earth spins right." He clapped his knee and said, "A gust of west wind arrives, scattering two or three fallen leaves." A monk asked, "What is the great meaning of the Buddha's teachings?" The master replied, "In the cauldron of boiling water, there is no place that is cold."

大溈真如和尚舉雪峯甞謂玄沙曰。有箇南際長老問無有答不得者。際一日到雪峰。峰令訪玄沙。沙問曰。古人道此事唯我能知。長老作麼生。際曰須知有不求知者。沙曰山頭老漢喫許多辛苦作麼。玄沙恁麼道。大溈恁麼舉。不得動著。何故。如擊塗毒鼓。遠近聞皆喪。

> Great Master Dagui Zhenru once cited Xuefeng's words to Xuan Sha: "There is an Elder from Nanji who claims there is no question he cannot answer." One day, Nanji arrived at Xuefeng's place, and Xuefeng sent him to visit Xuan Sha. Xuan Sha asked him, "The ancients said, 'This matter is known only to me alone.' What do you make of that, Elder?" Nanji replied, "You should know there is one who does not seek to know." Xuan Sha said, "Why does the old man on the mountain go through so much trouble?" When Xuan Sha spoke thus, and Dagui cited it thus, you must not stir it or touch it. Why? It is like striking a poison-covered drum—all who hear it, near or far, lose their lives.

溈山問仰山甚麼來。仰山云田中來。溈云田中有多少人。仰插鍬叉手而立。溈云今日南山大有人刈茅。仰拽鍬而去。雪竇云。諸方咸謂插鍬話奇特。大似隨邪逐惡。據雪竇見處。仰山被溈山一問。直得草繩自縛去死十分。

> Guishan asked Yangshan, "Where have you come from?" Yangshan said, "From the fields." Guishan asked, "How many people are working in the fields?" Yangshan thrust his hoe into the ground, folded his hands, and stood upright. Guishan said, "Today on the southern mountain, many are cutting grass." Yangshan pulled out his hoe and left. Xuedou commented: "People everywhere consider the hoe-thrusting episode extraordinary. It’s just like following the vulgar and chasing after evil. According to Xuedou’s view, when Yangshan was asked that question by Guishan, he tied himself with a grass rope and was utterly dead—ten out of ten, no escape."

妙喜曰。仁者見之謂之仁。智者見之謂之智。百姓日用而不知。故君子之道鮮矣。

> Miao Xi said: "The benevolent see it and call it benevolence. The wise see it and call it wisdom. Ordinary people use it daily without knowing it. Thus, the path of the noble one is rarely understood."

黃龍南和尚示眾。舉僧問乾峰。十方薄伽梵。一路涅槃門。未審路頭在甚麼處。峰以拄杖畫云在遮裏。僧請益雲門。門拈起扇子云。扇子𨁝跳上三十三天。築著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。會麼會麼。乾峰一期指路。曲為初機。雲門乃通其變。故使後人不倦。汝等諸人須窮二老之意。莫逐二老之言。得意則返正道以歸家。尋言則蕩邪途而轉遠。

> Venerable Huanglong Nan addressed the assembly, citing a case: A monk asked Qianfeng, "The Bhagavat of the ten directions—there is but one path to Nirvana. Where does this path begin?" Qianfeng drew a line with his staff and said, "Right here." The monk then sought clarification from Yunmen. Yunmen picked up his fan and said, "This fan leaps up to the thirty-third heaven, striking the nose of Lord Shakra. A single blow on the carp of the Eastern Sea, and rain pours down like a tipped basin. Do you understand? Do you understand?" Qianfeng’s pointing out the path for that moment was a skillful adaptation for beginners. Yunmen, on the other hand, revealed its inherent transformations, thus keeping later generations from growing weary. You should all penetrate the intent of these two venerable masters, not chase after their words. If you grasp the meaning, you return to the right path to reach home; if you cling to the words, you drift into deviant ways and stray ever further.

大愚一日辭歸宗。宗問甚處去。愚云諸方學五味禪去。宗云。諸方有五味禪。我遮裏只有一味禪。愚便問如何是和尚一味禪。宗驀口便打。愚忽然大悟云嗄我會也。宗云道道。愚擬開口。宗又打趂出。灌溪初參臨濟。纔入門。濟驀胸擒住。灌溪便云領領。濟便托開。

> One day, Dayu took leave of Guizong. Guizong asked, "Where are you going?" Dayu said, "I'm going to various places to learn the five-flavored Chan." Guizong said, "The various places have the five-flavored Chan, but here I only have the one-flavored Chan." Dayu then asked, "What is the master's one-flavored Chan?" Guizong immediately struck him. Dayu suddenly had a great realization and said, "Ah! I understand now." Guizong said, "Speak, speak." As Dayu was about to open his mouth, Guizong struck him again and drove him out. When Guanxi first came to see Linji, as soon as he entered the gate, Linji grabbed him by the chest. Guanxi immediately said, "I understand, I understand." Linji then shoved him away.

真淨和尚示眾云。佛法不順人情。諸方長老大開口盡道我會禪會道。且道伊會也未。無端向屎坑裏坐。謾神諕鬼。似遮般底。打殺千萬箇與狗子喫有甚麼過。又有一般禪和子。大開著眼被伊狐魅。殊不自知驀頭著屎澆亦不厭惡。大眾。彼此丈夫爭受恁麼。自己合作麼生。

> Master Zhenjing addressed the assembly: "The Buddha's teachings do not cater to human sentiments. Many senior masters everywhere boldly claim, 'I understand Zen, I understand the Way.' But let me ask—do they truly understand? Without reason, they sit in a cesspool, deceiving spirits and scaring ghosts. For such people, even killing ten thousand of them and feeding them to dogs—what fault would there be? Yet there are also practitioners of Zen who, with eyes wide open, are bewitched by such charlatans. Unaware, they let filth be poured over their heads and do not even recoil in disgust. Everyone here—each of us is a person of resolve. How can we allow ourselves to be like this? What should we do for ourselves?"

僧問睦州和尚如何是展演之言。州云量才補職。又問如何是不展演之言。州云伏惟尚饗。

> A monk asked Master Muzhou, “What is the speech that unfolds and demonstrates?” Muzhou said, “Assess the talent and assign the role.” The monk then asked, “What is the speech that does not unfold or demonstrate?” Muzhou said, “We respectfully honor and offer this tribute.”

雪峰和尚到投子。投子指菴前一片石謂峰云。三世諸佛總在裏許。峰云須知有不在裏許者。投子云不快漆桶。投子與峯遊龍眠。路有兩條。峯問那箇是龍眠路。投子以杖指之。峯云東去西去。投子云不快漆桶。峯問一椎便就時如何。投子云不是性燥漢。云不假一椎時如何。投子云不快漆桶。又問此間還有人參也無。投子將钁頭拋向面前。峯云恁麼則當處掘去也。投子云不快漆桶。

> Zen Master Xuefeng once visited Master Touzi. Pointing to a stone in front of the hut, Touzi said to Xuefeng, "All Buddhas of the three times are within this." Xuefeng replied, "One must know there is something not within this." Touzi said, "Slow! You wooden bucket." Another time, Touzi and Xuefeng were walking at Longmian. The path split into two. Xuefeng asked, "Which is the road to Longmian?" Touzi pointed with his staff. Xuefeng asked, "Going east or going west?" Touzi said, "Slow! You wooden bucket." Xuefeng asked, "What about when a single blow completes it?" Touzi said, "You're not one to get worked up." Xuefeng asked, "What about without using a single blow?" Touzi said, "Slow! You wooden bucket." Xuefeng then asked, "Is there anyone here who practices?" Touzi threw a hoe in front of him. Xuefeng said, "In that case, we dig right here." Touzi said, "Slow! You wooden bucket."

琅邪覺和尚示眾云。主賓互換。坐斷乾坤。料揀雙施。誰人舉目。釋迦聖主示滅雙林。達磨大師真歸熊耳。琅邪門下還有具眼衲子真正道流麼。若無。應病與藥診候臨時。僧問。德山棒。臨濟喝。去此二途請師別道。琅邪云。千鈞之弩不為鼷鼠而發機。僧便喝。琅邪云作家。僧擬議。琅邪便打。

> Master Langya declared to the assembly: "Host and guest exchange places, sitting firmly over the entire universe. Distinguishing and equalizing, both are employed—who can raise an eye to this? Shakyamuni, the sacred lord, entered final cessation beneath the twin trees. Grand Master Bodhidharma truly returned to Xiong'er Mountain. Within Langya's gate, are there still monks with true vision, genuine practitioners of the Way? If none, then we dispense medicine according to the illness, diagnosing at the moment." A monk asked, "The staff of Deshan, the shout of Linji—setting aside these two paths, please, Master, speak another way." Langya said, "A crossbow of a thousand jun is not triggered for a mere shrew-mouse." The monk immediately shouted. Langya said, "A true adept." The monk hesitated, and Langya struck him.

大寧寬和尚示眾云。佛法無事。人自迷源。祖佛出來。大家整頓。故有教流沙界道播四方。盡皆捨短從長。窮究本性。本性若達。一切皆通。信手拈來。千般受用。且道恁麼說話還合得祖宗門下事麼。良久云。啼得血流無用處。不如緘口過殘春。

> Great Master Dàníng Kuān addressed the assembly, saying: The Dharma is free of concern; people merely lose sight of their own origin. When the Patriarchs and Buddhas appeared, they came to set things in order. Thus, teachings spread across the world, and the Way was proclaimed in every direction—yet all of it served to guide beings away from the trivial and toward the profound, to investigate the true nature within. If one realizes this nature, everything becomes accessible. Whatever one picks up, it brings a thousand kinds of benefit. But tell me—does such talk truly align with the teachings of the ancestral school? After a long pause, he said: \*Even if you cry until blood flows, it serves no purpose. Better to keep silent and pass the remaining spring.\*

江州刺史李渤問歸宗。教中所言須彌納芥子。渤即不疑。芥子納須彌莫是妄談否。宗曰。人傳使君讀萬卷書籍還是否。李曰然。宗曰。摩頂至踵如椰子大。萬卷書向何處著。李俛首而已。李異日又問云。大藏教明得箇甚麼邊事。宗舉拳示之云還會麼。李云不會。宗云。遮箇措大空讀萬卷書。拳頭也不識。

> Governor Li Bo of Jiangzhou asked Master Guizong, "The scriptures say that Mount Sumeru can fit into a mustard seed—this I do not doubt. But can a mustard seed contain Mount Sumeru? Isn't that just empty talk?" Guizong replied, "I've heard that you, Governor, have read ten thousand volumes of books—is that true?" Li said, "Yes." Guizong raised his hand and said, "Your body, from head to toe, is only the size of a coconut. Where do those ten thousand volumes of books fit?" Li bowed his head in silence. Another day, Li asked again, "What essential matter does the entire Buddhist canon illuminate?" Guizong raised his fist and showed it to him, saying, "Do you understand?" Li said, "I do not understand." Guizong said, "This fellow—you've read ten thousand volumes in vain. You don't even recognize a fist."

僧問清平和尚。如何是大乘。曰井索。如何是小乘。曰錢索。如何是有漏。曰笊籬。如何是無漏。曰木杓。法雲圓通和尚曰。大乘小乘。井索錢索。有漏無漏。笊籬木杓。

> A monk asked Master Qingping, "What is the Great Vehicle?" He replied, "A well rope." "What is the Small Vehicle?" He replied, "A coin rope." "What is with leakage?" He replied, "A bamboo strainer." "What is without leakage?" He replied, "A wooden ladle." Master Fayun Yuantong commented: "The Great Vehicle and the Small Vehicle— a well rope and a coin rope. With leakage and without leakage— a bamboo strainer and a wooden ladle."

法昌遇和尚垂語云。我要一箇不會禪底做國師。妙喜曰。且道是醍醐句是毒藥句。

> Chan Master Fachang Yu once said, "I want someone who doesn't understand Zen to be the national teacher." Miaoxi commented, "Tell me—is this a sentence of sweet nectar or a sentence of poison?"

真淨和尚示眾云。天地與我同根。萬物與我一體。脚頭脚尾橫三豎四。北俱盧州火發。燒著帝釋眉毛。東海龍王忍痛不禁轟一箇霹靂。直得傾湫倒嶽雲暗長空。十字街頭廖鬍子醉中驚覺起來。拊掌呵呵大笑云。筠雲城中近來少賊。乃拈拄杖云賊賊。

> Master Zhenjing addressed the assembly, saying: "Heaven and earth share the same root as I; all things are one with me. Everywhere I step, horizontally and vertically, it's all there. In the northern continent of Kuru, a fire broke out, scorching the eyebrows of Emperor Śakra. The Dragon King of the Eastern Sea, unable to bear the pain, let out a thunderclap that shook the mountains and overturned the seas, darkening the vast sky. In the middle of the crossroads, Liao the bearded one, startled awake from his drunken stupor, clapped his hands and roared with laughter, saying, 'In the city of Yunqi, there have been few thieves lately.' He then picked up his staff and said, 'Thieves, thieves!'"

玄沙因誤服藥徧身紅爛。僧問如何是堅固法身。沙云膿滴滴地。懷和尚頌云。滴滴通身是爛膿。釣魚船上顯家風。時人只看絲綸上。不見蘆花對蓼紅。端和尚云。曾有人問法華。如何是清淨法身。只答他道屎臭熏天。又云。蓮花葉上化生兒。且道與古人是同是別。法華亦有頌云。屎臭熏天亦偶然。法華爭敢為君宣。鼻中若有通天竅。一任橫行不著穿。

> Xuansha once mistakenly took medicine, and his whole body broke out in red sores. A monk asked, "What is the indestructible Dharma body?" Xuansha said, "It's dripping with pus." Master Huai composed a verse: "Dripping all over, the whole body is rotten pus— On a fishing boat, the family style is revealed. People only watch the line and hook— They don't see the reed flowers against the red smartweed." Master Duan said, "Someone once asked Fahua, 'What is the pure Dharma body?' He only answered, 'The stench of shit fills the sky.'" He also said, "A child is born on a lotus leaf—tell me, is this the same as the ancients or different?" Fahua also had a verse: "The stench of shit fills the sky—it's just a chance occurrence. How dare Fahua proclaim it for you? If there's a passage through the nose to the heavens, Then one may roam freely without need for piercing."

疎山示眾云。老僧咸通年已前會得法身邊事。咸通年已後會得法身向上事。雲門問。承聞和尚咸通年已前會得法身邊事。咸通年已後會得法身向上事。是否。山云是。門云如何是法身邊事。山云枯樁。門云如何是法身向上事。山云非枯樁。門云還許學人說道理也無。山云許你說。門云。枯樁豈不是明法身邊事。非枯樁豈不是明法身向上事。山云是。門云法身還該一切否。山云作麼生不該。門指淨瓶云法身還該遮箇麼。山云闍梨莫向淨瓶邊會。門便禮拜。

> Sushan addressed the assembly, saying, "Before the Xiantong era, I understood matters concerning the Dharmakaya itself. After the Xiantong era, I understood matters transcending the Dharmakaya." Yunmen asked, "I've heard that before the Xiantong era, you understood matters concerning the Dharmakaya itself, and after the Xiantong era, you understood matters transcending the Dharmakaya. Is that so?" Sushan said, "Yes." Yunmen asked, "What are matters concerning the Dharmakaya itself?" Sushan said, "A withered stump." Yunmen asked, "What are matters transcending the Dharmakaya?" Sushan said, "Not a withered stump." Yunmen said, "Would you allow me to offer my understanding?" Sushan said, "Go ahead and speak." Yunmen said, "Isn't 'withered stump' meant to illuminate matters concerning the Dharmakaya itself? And isn't 'not a withered stump' meant to illuminate matters transcending the Dharmakaya?" Sushan said, "Yes." Yunmen asked, "Does the Dharmakaya encompass everything?" Sushan said, "How could it not?" Yunmen pointed to a water pitcher and asked, "Does the Dharmakaya encompass this?" Sushan said, "Reverend, don't try to understand it in terms of the water pitcher." Yunmen then bowed in respect.

妙喜曰。雲門禮拜。不是好心。

> Miao Xi said, "Yunmen's bow was not out of good intent."

五祖演和尚示眾云。祖師道。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。達磨大師信脚來信口道。後代兒孫多成計較。要會開花結果處麼。鄭州梨。青州棗。萬物無過出處好。又僧問如何是佛。云肥從口入。問祖意教意是同是別。云。人貧智短。馬瘦毛長。慈明和尚牧童謌。牧牛童。實快活。跣足披蓑雙角撮。橫眠牛上向天歌。人問如何牛未渴。回面觀。平田濶。四方放去休攔遏。八面無拘任意遊。要收只在索頭撥。小牛兒。順摩捋。角力未充難提掇。且從放在小平坡。慮上高峯四蹄脫。日已高。休喫草。揑定鼻頭無少老。一時牽向圈中眠。和泥看伊東西倒。笑呵呵。好不好。又將橫笛順風吹。震動五湖山海島。倒騎牛。脫布襖。知音休向途中討。若問牧童何處居。鞭指東西無一寶。

> Master Wuzu Yan gave a discourse to the assembly, saying: "The Patriarch said, 'I came to this land originally to transmit the Dharma and rescue beings lost in confusion. One flower blooms into five leaves, and the fruit forms naturally.' Bodhidharma, the great master, came with trusting steps and spoke with trusting words. But later generations of descendants have become too calculating. Do you want to understand the place where the flower blooms and the fruit forms? Pears from Zhengzhou, dates from Qingzhou—nothing surpasses the goodness of one's origin." Another monk asked, "What is Buddha?" The master said, "Fatness comes from what enters the mouth." Someone asked, "Are the meaning of the Patriarchs and the meaning of the Teachings the same or different?" The master said, "A poor person's wisdom is short; a skinny horse's hair is long." Master Ciming's Song of the Cowherd: The cowherd boy, truly carefree, Barefoot, in straw cloak, with two horns gathered. Lying sideways on the cow, he sings to the sky. When someone asks, "How is the cow, not thirsty?" He turns his head and looks—the flat field is vast. Released in all directions, no need to restrain, Free to roam without obstruction in every way. To bring it back, only a tug on the rope. The little calf, stroke it smoothly, Its horns not yet strong, hard to lead. Let it stay on the small gentle slope, Afraid that on the high peak, all four hooves might slip. The sun is already high—stop eating grass. Grip the nose ring firmly, regardless of age. Lead it all at once into the pen to sleep, Mixing with mud, watching it topple east and west. Laughing heartily—is this good or not? Again, playing the horizontal flute, blown with the wind, Shaking the five lakes, the seas, the mountains and isles. Riding the cow backwards, wearing a tattered jacket, Those who know the tune should not seek on the road. If you ask where the cowherd lives, The whip points east and west—there is not a single treasure.

歸宗和尚剗草次。有講僧來參。忽有一蛇過。宗以鋤斷之。僧云。久響歸宗。元來是箇麤行沙門。宗按鋤顧視僧曰。你麤我麤。後來雪峰問德山。古人斬蛇意旨如何。德山便打。雪峯便走。德山召云布衲。雪峰回首。德山云佗後悟去方知老漢徹底老婆心。

> Master Guizong was cutting grass one day when a lecturing monk came to pay respects. Suddenly a snake passed by. The master cut it in two with his hoe. The monk said, "I've long heard of Guizong, but it turns out you're just a rough monk." The master pressed down on his hoe, looked at the monk, and said, "Are you the rough one, or am I the rough one?" Later, Xuefeng asked Deshan, "What was the meaning of the ancient master cutting the snake?" Deshan immediately struck him. Xuefeng ran off. Deshan called out, "Patched robe!" Xuefeng turned back. Deshan said, "Only after he attains enlightenment will he realize that old man's thoroughly motherly heart."

琅邪覺和尚示眾云。有句無句如藤倚樹。樹倒藤枯恰好喫棒。你且道過在甚麼處。良久云。不是僧繇手。徒說會丹青。

> Master Langye Jue addressed the assembly, saying: "With words or without words, it's like a vine leaning on a tree. When the tree falls and the vine withers, it's just the right time to take a beating. Tell me, where is the fault in this?" After a pause, he said, "It's not the hand of a master painter; speaking of art is in vain."

黃龍南和尚示眾云。江南之地春寒秋熱。近日以來滴水滴凍。僧問滴水滴凍時如何。曰未是衲僧分上事。僧云如何是衲僧分上事。曰滴水滴凍。

> Master Huanglong Nan addressed the assembly, saying: "In the region south of the Yangtze, spring is cold and autumn is hot. Lately, however, even a drop of water freezes as it falls." A monk asked, "What about when a drop of water freezes as it falls?" The master replied, "That is not yet the concern of a true monk." The monk then asked, "What is the concern of a true monk?" The master answered, "A drop of water freezes as it falls."

南泉魯祖杉山歸宗四人離馬祖處各謀住菴。於中路相別次。南泉插下拄杖云。道得也被遮箇礙。道不得也被遮箇礙。宗拽拄杖打泉一下云。也只是遮箇。王老師說甚麼礙與不礙。魯云。只此一句語。大播天下。

> Nanquan, Luzu, Shanshan, and Guizong—four of them—left Mazu's place, each planning to set up his own hermitage. As they parted ways along the road, Nanquan planted his staff in the ground and said, "Whether you speak or not, you're still blocked by this." Guizong yanked the staff away and struck Nanquan with it, saying, "It's just this." Old Master Wang said, "What's all this talk of blocking or not blocking?" Luzu said, "Just this one phrase will spread across the whole world."

洞山聰和尚甞自負柴上山。路逢一僧問。山上有柴。何故將上去。聰便放柴於地云會麼。僧云不會。聰云我要燒。

> Zen Master Dongshan Cong once carried firewood up the mountain himself. On the way, he met a monk who asked, "There’s firewood on the mountain, why are you carrying it up?" Dongshan put down the firewood and said, "Do you understand?" The monk replied, "I don’t understand." Dongshan said, "I need it to burn."

僧問嚴陽尊者。如何是佛。曰土塊。如何是法。曰地動也。如何是僧。曰喫粥喫飯。如何是新興水。曰前面江裏。

> A monk asked Master Yanyang, "What is the Buddha?" The master replied, "A clump of earth." "What is the Dharma?" The master said, "The ground is shaking." "What is the Sangha?" The master answered, "Eating porridge, eating rice." "What is the water of Xinxing?" The master said, "In the river up ahead."

百丈恒和尚侍立法眼次。因請益外道問佛。不問有言。不問無言。敘語未終。法眼曰。住住。汝擬向世尊良久處會去。恒於此大悟。

> Baizhang Heng, while serving as an attendant to Fayan, once asked for instruction regarding the story of the heretic questioning the Buddha—how the heretic asked, "Not asking about words, not asking about silence." Before he could finish his account, Fayan said, "Stop, stop. You are about to interpret it based on the Buddha's long silence." At that moment, Heng experienced great enlightenment.

楊岐和尚為慈明忌日設齋。眾集至真前。以兩手握拳安頭上。以坐具畫一畫打一圓相便燒香。退身三步作女人拜。首座云休揑恠。曰首座作麼生。座云和尚休揑怪。曰兔子喫牛嬭。第二座近前打一圓相便燒香。亦退身三步作女人拜。楊岐近前作聽勢。第二座擬議。楊岐打一掌曰。遮漆桶。也亂做。

> Monk Yangqi held a memorial feast for his teacher, Ciming, on the anniversary of his passing. As the assembly gathered before the portrait of the late master, Yangqi placed both fists on his head, drew a circle with his sitting cloth, then burned incense. He stepped back three paces and made a woman's bow. The head monk said, "Stop making strange gestures." Yangqi asked, "What would the head monk do?" The head monk replied, "Master, stop making strange gestures." Yangqi said, "A rabbit drinking cow's milk." The second monk stepped forward, drew a circle, and burned incense. He also stepped back three paces and made a woman's bow. Yangqi approached and made a gesture of listening. As the second monk hesitated, Yangqi struck him and said, "You dark bucket! Making a mess of things."

妙喜曰。楊岐老漢大似溺却一船麻。却來戽斗裏掃。

> Miao Xi said: "Old Master Yang Qi, you seem like someone who has sunk a whole boatload of hemp, only to come back and sweep inside a ladle."

臨濟辭黃檗。檗問甚麼處去。濟云不是河南便是河北。檗便打。濟約住棒遂與一掌。檗呵呵大笑。喚侍者將先師禪板拂子來。濟召侍者將火來。檗云。汝但將去。已後坐却天下人舌頭去在。

> Linji took leave of Huangbo. Huangbo asked, "Where are you going?" Linji said, "If not to Henan, then to Hebei." Huangbo struck him. Linji grabbed the staff and gave Huangbo a slap in return. Huangbo laughed heartily and called for his attendant, saying, "Bring out my late master's meditation board and whisk." Linji called to the attendant, "Bring a fire." Huangbo said, "Take them with you. In the future, you'll sit squarely on the tongues of everyone under heaven."

香嚴初開堂。溈山令人送拄杖并書到。香嚴接了云蒼天蒼天。僧便問。和尚為甚如此。曰只為冬行春令。

> Xiangyan opened his first teaching hall. Weishan sent someone with a staff and a letter to him. When Xiangyan received them, he said, "Heaven above, heaven above!" A monk then asked him, "Why does the master speak this way?" He replied, "It's just because winter has run spring's course."

黃龍南和尚示眾云。青蘿夤緣直上寒松之頂。白雲淡泞出沒太虗之中。萬法本閑。唯人自閙。閙箇甚麼。咄。下座。

> Master Huanglong Nan said to the assembly: "Green vines cling and climb straight to the top of the cold pine. White clouds drift faintly, appearing and disappearing within the vast void. All things are inherently at peace—only people stir themselves into commotion. What are you making such a fuss about? Hah! Step down from the seat."

天衣懷和尚示眾云。青蘿夤緣直上寒松之頂。白雲淡泞出沒太虗之中。何似南山起雲北山下雨。若也會得。甜爪徹蔕甜。若也不會。苦瓠連根苦。

> Master Tianyi Huai said to the assembly: Green vines cling and climb straight to the top of the cold pine. White clouds drift and wander, appearing and vanishing in the vast sky. How does this compare to clouds rising over the southern mountain and rain falling over the northern mountain? If you understand this, the sweet melon is sweet all the way to its stem. If you do not understand, the bitter gourd is bitter to its very root.

慈明和尚示眾。以拄杖擊繩牀一下云。大眾。還會麼。不見道一擊忘所知。更不假修持。諸方達道者。咸言上上機。香嚴恁麼悟去。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。辜負先聖。萬法本閑。唯人自閙。所以山僧居福嚴只見福嚴境界。宴起早眠。有時雲生碧嶂月落寒潭。音聲鳥飛鳴般若臺前。娑羅花香散祝融峰畔。把瘦笻坐盤陀石。與五湖衲子時話玄微灰頭土面。住興化只見興化家風。迎來送去。門連城市車馬駢闐。漁唱瀟湘猿啼岳麓。絲竹謌謠時時入耳。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。

> Master Ciming addressed the assembly. He struck the meditation bench with his staff once and said, "Great assembly, do you understand? Haven't you heard the saying, 'One strike forgets all known things, no need for further cultivation.' All enlightened masters of various quarters say this is the supreme opportunity. Xiangyan awakened in this way—clearly he realized the Tathagata's Zen. But as for the Patriarchs' Zen, he never even dreamed of it. Tell me, what excellence does the Patriarchs' Zen have? If you grasp it through words, you'll mislead later generations. Even if you understand right under the staff, you'd still fail the ancient sages. The ten thousand dharmas are originally calm; only people trouble themselves. So this mountain monk, dwelling at Fuyan, sees only the realm of Fuyan. Rising late, sleeping early. Sometimes clouds rise on the green peaks, the moon sets over the cold pond. Sound-birds fly before the Prajna Terrace, and sal tree blossoms scatter by Zhurong Peak. Leaning on a slender staff, sitting on a flat rock, I converse with monks from the five lakes about subtle mysteries, with ashes on my head and dirt on my face. Dwelling at Xinghua, I see only the family style of Xinghua—welcoming and seeing off. The gate adjoins the city, with carriages and horses in bustling array. Fishermen sing by the Xiao-Xiang rivers, apes cry on Yuelu Mountain. Strings, bamboo pipes, songs, and ballads reach the ears from time to time. Again, I converse daily with eminent people from the four seas about Zen and the Way, forgetting the passage of years. Tell me—dwelling deep in the mountains versus living in the city—is there any superior or inferior? Try to say." After a long pause, he said, "Everywhere is Maitreya's presence; no gate, no Sudhana."

薦福古和尚示眾云。三世諸佛仰望不及。天下祖師結舌有分。知有者善自保任。未知有者不休何待。又示眾云。劍去久矣徒勞刻舟。珍重。

> Master Gu of Jianfu Monastery addressed the assembly, saying: "The Buddhas of the past, present, and future look up but cannot reach it. The ancestral masters of the world fall silent in its presence. Those who are aware of it should guard it well. Those who are not yet aware—if they do not rest now, what are they waiting for?" He also addressed the assembly, saying: "The sword has long since gone, yet you vainly mark the boat." Take care.

保寧勇和尚云。一是一。二是二。三是三。四是四。數目甚分明。上下依資次。依資次。有何事。以拄杖畫一畫云。大眾。一時亂却六十甲子了也。

> Master Baoning Yong said: One is one, two is two, three is three, four is four. The numbers are perfectly clear, arranged in proper order. In proper order—what's the problem? Then, drawing a line with his staff, he said: Everyone, in an instant, all sixty cycles of the calendar have been thrown into confusion!

玄沙和尚云。深山懸崖千年萬年人跡不到處。還有佛法也無。若道有。喚甚麼作佛法。若道無。佛法却有不到處。又示眾云。諸方老宿盡道接物利生。忽遇三種病人來作麼生接。患盲者。拈椎豎拂佗又不見。患聾者。語言三昧佗又不聞。患瘂者教伊說又說不得。且作麼生接。若接此人不得。佛法無靈驗。有僧請益雲門。門云汝禮拜著。僧禮拜起。門以拄杖便挃。僧退後。門云你不是患盲。復喚僧近前。僧近前。門云你不是患聾。乃豎起拄杖云還會麼。僧云不會。門云你不是患瘂。其僧於此有省。汾陽昭和尚頌云。權生聾瞽瘂𤸷痲。要顯吾宗驗作家。金剛截鐵如泥碎。透金纔動失玄沙。佛眼和尚頌云。玄沙三種病人。有理不在高聲。引得香嚴老子。却來樹上懸身。

> Master Xuan Sha said: "On a deep mountain cliff, in a place no one has set foot for a thousand or ten thousand years—is there still Buddha Dharma there? If you say there is, what would you call it? If you say there isn't, then how can Buddha Dharma have a place it doesn't reach?" He also addressed the assembly: "Elders everywhere all say they guide beings and benefit living things. But what if suddenly three kinds of sick people come—how would you guide them? Those blind—if you lift up a gavel or raise a whisk, they can't see it. Those deaf—if you speak the Dharma's subtle words, they can't hear it. Those mute—if you ask them to speak, they can't say a word. How would you guide them? If you can't guide these people, then Buddha Dharma has no real power." A monk asked Yun Men about this. Yun Men said, "Bow to me." The monk bowed, and as he rose, Yun Men struck him with his staff. The monk stepped back. Yun Men said, "You're not blind." Then he called the monk closer. The monk came forward. Yun Men said, "You're not deaf." Then he raised his staff and said, "Do you understand?" The monk said, "I don't." Yun Men said, "You're not mute." At that, the monk had a realization. Master Fen Yang Zhao's verse: "Giving rise to cases of blind, deaf, and mute— To reveal our school and test true adepts. A vajra blade cuts iron like mud— Pierce through gold, and you lose Xuan Sha." Master Fo Yan's verse: "Xuan Sha's three kinds of sick people— Truth needs no loud voice. It drew old Master Xiang Yan— To come and hang himself on a tree."

大寧寬和尚示眾云。少林妙訣。古佛家風。應用隨機。卷舒自在。如拳作掌開合有時。似水成漚起滅無定。動靜俱顯語默全彰。萬用自然不勞心力。到遮裏喚作順水放船是人去得。且道逆風舉棹誰是知音。良久云。弄潮須是弄潮人。

> Great Master Dàníng Kuān addressed the assembly, saying: "The profound secret of Shaolin is the ancient Buddhas' family tradition. It applies according to circumstances, unfolding and folding freely—like a fist becoming a palm, opening and closing in due time; like water forming bubbles, arising and ceasing without fixed pattern. Movement and stillness both reveal it; speech and silence fully display it. All functions arise naturally, without exhausting the mind. At this point, it is called 'sailing with the current'—anyone can do it. But tell me: who is the true connoisseur when rowing against the wind?" After a pause, he said, "To ride the waves, one must be a wave-rider."

僧問大隋和尚。如何是大隋一面事。曰東西南北。

> A monk asked Great Sui (Dàsui)和尚, "What is the one all-encompassing matter of Great Sui?" The master replied, "East, west, south, and north."

妙喜曰。且道答遮僧話不答遮僧話。

> Miao Xi said, "Tell me, did he answer the monk's question or not?"

忠國師問紫璘供奉甚處來。云城南來。國師云城南草作何色。云作黃色。國師乃問童子。城南草作何色。童子云作黃色。國師云只遮童子亦可簾前賜紫對御談玄。

> National Master Zhong asked the Imperial Chaplain Zilin, "Where have you come from?" Zilin replied, "From the south of the city." The Master asked, "What color is the grass in the south of the city?" Zilin answered, "It is yellow." The Master then asked a young novice, "What color is the grass in the south of the city?" The novice replied, "It is yellow." The Master said, "Even this young novice could be granted the purple robe before the imperial curtain and discuss the profound teachings with the Emperor."

泐潭英和尚開堂日。僧禮拜起便垂下袈裟角云。脫衣卸甲時如何。曰。喜得狼烟息。弓梢壁上懸。僧却攬上袈裟云。重整戈甲時如何。曰。不到烏江畔。知君未肯休。僧便喝。英曰驚殺我。僧拍一拍。英曰也是死中得活。僧禮拜。英曰。將謂是收燕破趙之才。元來只是販私鹽賊。僧問如何是佛。曰眉分八字眼似流星。僧云如何是祖師西來意。曰一棒一條痕。僧云大眾證明學人禮謝。英呵呵大笑。僧拜起以左手畫一圓相。英以拂子穿向右邊。僧以右手畫一圓相。英以拂子穿向左邊。僧以兩手畫圓相托呈。英以拂子畫一畫云。三十年來未曾逢溈仰子孫。今日却遇著箇蹋土墼漢。還更有問話者麼。良久無人。遂云。問也無窮。答也無盡。問答去來於道轉遠。何故。況為此事直饒棒頭薦得不是丈夫。喝下承當未為達士。那堪更向言中取則句裏馳求。語路尖新機鋒捷疾。如斯見解盡是埋沒宗旨玷污先賢。於吾祖道何曾夢見。只如我佛如來臨般涅槃乃云。吾有正法眼藏涅槃妙心。付囑摩訶大迦葉。迦葉遂付阿難。洎商那和修毱多大士。諸祖相繼至於達磨西來。直指人心見性成佛。不立文字語言。豈不是先聖方便之道。自是當人不信。却自迷頭認影。奔逐狂途。致使伶俜流浪生死。禪德。若能一念回光返照。向自己脚跟下褫剝究竟將來。可謂洞門豁開。樓閣重重十方普現海會齊彰。便乃凡聖賢愚山河大地以海印三昧一印印定。更無纖毫透漏。山僧如是舉唱。若是眾中有本色衲僧。聞之實謂掩耳而歸。笑破他口。大眾。且道本色衲僧門下一句作麼生道。良久云。天際雪埋千尺石。洞門氷折幾株松。

> Master Ying of Letan addressed the assembly on the day of his formal sermon. A monk bowed and rose, then let down the corner of his robe, saying, "What about when one takes off the armor and unstraps the weapon?" The master said, "Glad the beacon smoke has ceased; the bow hangs on the wall." The monk then pulled up his robe and said, "What about when one re-arms and regathers the armor?" The master said, "Had you not reached the bank of the Wu River, I'd know you were not yet willing to stop." The monk then shouted. The master said, "You scared me to death!" The monk gave a pat. The master said, "That too is finding life in the midst of death." The monk bowed. The master said, "I thought you were a talent who could conquer Yan and destroy Zhao—turns out you're just a salt smuggler." The monk asked, "What is Buddha?" The master said, "Eyebrows shaped like the character 'eight,' eyes like shooting stars." The monk asked, "What is the meaning of the Patriarch's coming from the West?" The master said, "One blow, one mark." The monk said, "The assembly bears witness—this student thanks the master." The master laughed heartily. The monk rose from his bow and with his left hand drew a circle. The master poked through the right side with his whisk. The monk drew a circle with his right hand, and the master poked through the left side with his whisk. The monk then drew a circle with both hands and offered it up. The master drew a line with his whisk and said, "In thirty years, I've never encountered a descendant of Guishan and Yangshan. Today I meet a mud-brick maker. Are there any more questions?" After a long silence, no one spoke. The master then said, "Questions are inexhaustible, and answers are likewise endless. But question and answer, coming and going, only move further from the Way. Why? Because as for this matter—even if you grasp it at the blow of a staff, you're no true man; if you take it up under a shout, you're not yet a person of insight. How much less can you seek it in words and chase it through phrases? Those who delight in clever speech and sharp wit—such views entirely bury the essential teaching and defile the ancient sages. They have never even dreamed of the ancestral Way. "When our Buddha Shakyamuni was about to enter final nirvana, he said, 'I possess the treasury of the true Dharma eye, the wondrous mind of nirvana—entrusting it to Mahakashyapa.' Kashyapa then passed it to Ananda, then to Sanakavasa, and to the great master Upagupta. The patriarchs transmitted it successively until Bodhidharma came from the West—pointing directly to the human mind, seeing essence and becoming Buddha, without establishing words or letters. Was this not the skillful means of the ancient sages? Yet people today do not believe it, and instead confuse themselves by clinging to shadows, chasing after mad delusions, wandering lost in birth and death. "Chan practitioners! If you can in one thought turn the light back and illuminate within—stripping away everything at your own feet and investigating to the very end—then it can be said the cave gate flings open, tower upon tower appears, the ten directions all manifest, and the ocean assembly all reveals itself. Then ordinary and sage, worthy and foolish, mountains and rivers and the great earth—all are sealed with the single seal of the Ocean-Mirror Samadhi. Not a hair's breadth remains exposed. "Thus I speak and sing. If among this assembly there is a true Chan monk, hearing this he would actually cover his ears and run away, laughing his mouth open. Great assembly, tell me—what is the one phrase at the gate of a true Chan monk?" After a long pause, he said: "Snow on the horizon buries a thousand-foot cliff; Ice at the cave gate splits several pines."

禾山示眾云。習學謂之聞。絕學謂之隣。過此二者是謂真過。僧問如何是真過。曰解打鼓。如何是真諦。曰解打鼓。即心即佛即不問。如何是非心非佛。曰解打鼓。向上人來如何接。曰解打鼓。

> Heshan addressed the assembly, saying: "Learning and practicing is called hearing. Transcending learning is called nearing. Passing beyond both of these is called true transcendence." A monk asked, "What is true transcendence?" Heshan said, "I know how to beat a drum." The monk asked, "What is the ultimate truth?" Heshan said, "I know how to beat a drum." The monk said, "I won't ask about 'the mind itself is Buddha.' What about 'not mind, not Buddha'?" Heshan said, "I know how to beat a drum." The monk asked, "When someone of the highest attainment comes, how should they be received?" Heshan said, "I know how to beat a drum."

龐居士問馬大師。不與萬法為侶是甚麼人。曰待汝一口吸盡西江水即向汝道。僧問如何是佛。曰即心是佛。

> Layman Pang asked Master Ma, "What is the person who is not a companion to all dharmas?" Ma said, "Wait until you drink up all the water of the West River in one gulp, then I will tell you." A monk asked, "What is Buddha?" Ma said, "This very mind is Buddha."

大溈真如和尚示眾云。阿喇喇。是甚麼。翻思破竈墮。杖子纔擊著。方知辜負我。以拄杖擊香卓一下云。墮墮。僧問趙州庭栢意旨如何。曰。夜來風色緊。孤客已先寒。僧云。先師無此語。又作麼生。曰行人始知苦。僧云。十載走紅塵。今朝獨露身。曰雪上加霜。

> Great Master Wei Zhenru addressed the assembly, saying: "A-la-la! What is this? Reflecting on the broken stove's collapse—when the staff strikes, only then do I realize I've been betrayed." He struck the incense table with his staff and said: "Fall, fall!" A monk asked, "What is the meaning of Zhaozhou's courtyard cypress?" The Master replied, "Last night the wind blew fierce; the solitary traveler already feels the cold." The monk said, "My former teacher never said such words. What then?" The Master replied, "The traveler only knows hardship once he's on the road." The monk said, "Ten years I've trodden the dusty world; today I stand alone, fully exposed." The Master said, "Snow atop frost."

天衣懷和尚示眾云。玄黃不真。黑白何咎。六祖大師道。葉落歸根。來時無口。若會此箇說話。直入維摩丈室。住金色光中。見十方世界四聖六凡如觀掌中菴摩勒果。又見一類眾生寢生死長夜。惛惛睡眠不覺不知。作金雞報曉一聲令伊省寤。豈不快哉。若能如是。方可將此深心奉塵剎。是即名為報佛恩。雖然如是。古人道。笑我者多。哂我者少。

> Master Tianyi Huai addressed the assembly, saying: "The yellow and black are not true; what fault lies with black and white? Great Master Sixth Patriarch said, 'Leaves fall and return to the root; when coming, there is no mouth.' If you understand this saying, you can directly enter Vimalakirti's room, dwell in the golden light, and see the ten directions' worlds—the four sages and six ordinary beings—as clearly as an amalaka fruit in the palm of your hand. You also see a class of beings sleeping in the long night of birth and death, drowsy and slumbering, unaware and unknowing. Then, like a golden rooster crowing at dawn, you wake them with a single call—isn't that splendid? If you can do this, then you can offer this deep mind to countless worlds, and this is what is called repaying the Buddha's kindness. Even so, as the ancients said, 'Many laugh at me; few smile with me.'"

法華舉和尚示眾云。夫參學須具擇法眼。不得顢頇。若得正眼精明。一切無滯。不見古人道。一句語中須具三玄。一玄中須具三要。古人恁麼道意在於何。鵞王擇乳。素非鴨類。僧問。萬里無片雲即不問。一條霜刃事如何。曰誰敢動著。僧禮拜。舉曰小慈妨大慈。便打。問智識不到處時如何。曰三門不曾開。僧云誰是知音者。曰口似鼻孔。

> The Dharma Flower (Faju) master said to the assembly: "In pursuing the study of Buddhism, one must possess the Dharma-selecting eye. Do not be careless or muddled. If one's true eye is clear and penetrating, there will be no obstacles in anything. Have you not seen what the ancients said: 'Within a single phrase, there must be three profound gates; within each profound gate, there must be three essential points.' Why did the ancients speak this way? The swan king chooses the milk—it has never been like the duck kind." A monk asked: "I will not ask about the sky without a single cloud, but what about a single frosty blade of the sword?" The master replied: "Who dares to touch it?" The monk bowed in respect. The master said: "Small compassion hinders great compassion." Then he struck him. A monk asked: "What about the place where wisdom and understanding cannot reach?" The master replied: "The triple gate has never been opened." The monk said: "Who then is the one who knows the sound?" The master said: "A mouth like a nostril."

龍濟和尚示眾云。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。此語具一理二義。若人辨得。不妨於佛法中有箇入處。若辨不得。莫道不疑。

> Master Longji addressed the assembly, saying: "The qualities of an ordinary person are complete, yet ordinary people do not realize it. The qualities of a sage are complete, yet sages do not grasp it. If a sage grasped it, they would be an ordinary person. If an ordinary person realized it, they would be a sage." These words embody one principle with two aspects. If someone can discern this, they will surely find a way into the Buddha's teachings. If they cannot discern it, do not say there is no doubt.

妙喜曰。點石化為金玉易。勸人除却是非難。

> Miaoxi said: "Turning stones into gold and jade is easy; persuading people to let go of right and wrong is difficult."

龍濟又云。是柱不見柱。非柱不見柱。是非已去了。是非裏薦取。

> Longji also said: "A pillar does not see the pillar. A non-pillar does not see the pillar. Once right and wrong have departed, seek within right and wrong."

妙喜咄云。又是從頭起。

> Wonderful Joy snapped, "Here we go again from the very beginning."

靈源和尚示眾云。三世諸佛不知有。恩無重報。狸奴白牯却知有。功有浪施。明大用。曉全機。蹤跡處。不思議。歸去好。無人知。衝開碧落松千尺。截斷紅塵水一溪。

> Chan Master Lingyuan said to the assembly: "The Buddhas of the three times do not know that there is something. Their kindness is beyond repayment. But the cat and the white ox actually know it. Their merit is like waves that scatter in vain. This reveals the great function and illumines the whole mechanism. In the traces, there is the inconceivable. Return well—no one knows. Breaking through the azure sky, a pine a thousand feet tall; cutting off the red dust, a stream in the valley."

洞山初和尚示眾云。楚山北面。漢水南江。擊法鼓而會禪徒。舉宗風而明祖意。若以揚眉瞬目。豎拳豎指。謦欬咳嗽。是厨中拭鉢帛。道甚麼會也無。也是衲僧破草鞋。遮瞎漢。遮漆桶。是弄精魂鬼。總恁麼。總不恁麼。是東司頭廁籌子。以此稱提從上來事。盡是邪魔所作。謗大乘。滅胡種。與你天地懸殊。且道衲僧據甚麼道理。出來對眾道看。折脚鐺子各出一隻手。貴得宗乘不斷。亦表叢林有人。有麼。若無。洞山不惜眉毛打葛藤去也。葛藤之事只在目前。萬象森羅乾坤大地。百千諸佛日月星辰。地獄三塗起心動念。每日經歷皆是諸德自己。何不向遮裏體當尋覔看。驀然覰得倜儻分明。不虗行脚也。自得箇安樂田地。洞山此語且作死馬醫。若據明眼衲僧。將草鞋驀口𡎺。還恠得佗也無。恠即不恠。你道憑箇甚麼捉得將來。脚跟下推尋。毫末參差。椎折你腰。莫麤心好。僧問。赤水求珠猶是人間之寶。和雲唱出固非格外之談。未審今日將何示人。曰。夜聞祭鬼鼓。朝聽上灘歌。問。言超象表青霄外。出語幽玄事若何。曰。岸上行人聲有韻。船中漁父和不齊。云幽玄事若何。曰鈎長線短。問。聞師引出潭中意。直透青霄事若何。曰甲己之年丙作首。曰今日事若何。曰大好雪。問如何是佛。曰麻三斤。問如何是古佛心。曰。巢知風。穴知雨。問牛頭未見四祖時如何。曰楖栗木拄杖。云見後如何。曰竇八布衫。問。佛法兩字即不問。如何是從上來事。曰眼裏瞳人吹木笛。

> Master Dongshan Chushi addressed the assembly, saying: "North of Chu Mountain, south of the Han River, we strike the Dharma drum and gather the Chan community, raise the school's style and clarify the Ancestors' intent. If it were about raising eyebrows, blinking, thrusting out fists, or pointing fingers—clearing throats or coughing—that's just the cloth for wiping bowls in the kitchen. What do you mean, 'understand or not'? That's just a worn straw sandal of a monk. This blind fellow, this lacquered bucket, is a ghost playing with his spirit. All these—doing it this way, not doing it that way—are just toilet sticks in the outhouse. To claim these as the transmission of the ancient tradition is entirely the work of demons and heretics—slandering the Great Vehicle, destroying the Buddha's lineage, as far from the truth as heaven from earth. Now tell me, what principle does a monk actually rely on? Come out and speak before the assembly. Let each of you lend a hand with the broken-legged iron pot, so the school's lineage continues and the congregation shows it has people of substance. Is there anyone? If not, then Dongshan will spare no effort and spin out the vine-like words. This matter of vine-like words is right before your eyes. The myriad phenomena, the dense forest of the cosmos, the great earth—hundreds of thousands of Buddhas, sun, moon, and stars, the three realms of suffering in hell—every stirring of thought, all you experience daily, is none other than yourselves, good practitioners. Why not look right here to find it? If suddenly you see it clearly and distinctly, you've not walked in vain. Naturally you'll find a place of peace and joy. These words of Dongshan are just medicine for a dead horse. But for a monk with clear eyes, he'd stuff a straw sandal in my mouth. Would you blame him? Blame—not blame—but tell me, by what means could you catch it? Examine closely at your heels. If there's the slightest discrepancy, you'll break your back. Don't be careless! A monk asked: "Seeking a pearl from the Red River is still a treasure of the human world; singing forth in harmony with the clouds is not an extraordinary talk after all. What will you show people today?" Dongshan said: "At night, hear the drum of the ghost sacrifice; at dawn, listen to the songs of the boatmen upstream." The monk asked: "Words surpassing form and image, beyond the blue sky—what of speech that is profound and mysterious?" Dongshan said: "On the shore, travelers' voices have rhythm; in the boat, fishermen's responses are off-key." The monk said: "What of the profound and mysterious affair?" Dongshan said: "The hook is long, the line is short." The monk asked: "I hear the Master draws out the meaning from the deep pool—what of the matter that pierces straight through the blue sky?" Dongshan said: "In the year of Jia and Ji, the first month begins with Bing." The monk said: "What of today's matter?" Dongshan said: "A fine snow." A monk asked: "What is the Buddha?" Dongshan said: "Three pounds of hemp." A monk asked: "What is the mind of the ancient Buddha?" Dongshan said: "The nest knows the wind; the cave knows the rain." A monk asked: "What was it like before Niutou saw the Fourth Patriarch?" Dongshan said: "A staff of thornwood." The monk said: "What after he saw him?" Dongshan said: "Dou Ba's cloth shirt." A monk asked: "I won't ask about the two words 'Dharma' and 'Buddha'—what is the matter transmitted from above?" Dongshan said: "The pupil of the eye plays a wooden flute."

大隋和尚示眾云。夫上代諸德。莫非求實不自謾昧。豈比飛蛾投火自傷自壞。他明白了。彼生死輪回拘障不得。所以識不能識。智不能知。不聞道釋迦掩室淨名杜口。須菩提無說而說。釋梵絕聽而聽。此事大難大難。僧問路逢古佛時如何。曰。你或逢驢駝象馬。喚作甚麼。問。萬法從心起。未審心從何起。曰。石牛沿江走。水底火燒天。問如何是大人相。曰肚上不貼牓。

> The Great Sui Dynasty Master addressed the assembly, saying: "The virtuous ones of ancient times all sought truth and did not deceive themselves. How could they compare to moths flying into flames, harming and destroying themselves? Once they understood, the cycle of birth and death could not bind or obstruct them. Therefore, consciousness cannot grasp it, and wisdom cannot know it. Have you not heard that Shakyamuni closed his door in silence, and Vimalakirti remained wordless? Subhuti spoke without speaking, and Indra and Brahma listened without hearing. This matter is extremely difficult, extremely difficult." A monk asked, "What if one encounters an ancient Buddha on the road?" The Master said, "If you encounter a donkey, camel, elephant, or horse, what would you call it?" The monk asked, "All dharmas arise from the mind. May I ask, from where does the mind arise?" The Master said, "A stone ox walks along the river, and at the bottom of the water, fire burns the sky." The monk asked, "What is the appearance of a great person?" The Master said, "No placard is posted on the belly."

慈明和尚問僧近離甚麼處。云雲過千山碧。曰著忙作甚麼。云鴈去水聲凄。明便喝。僧亦喝。明便打。僧亦打。明云。你看遮瞎漢。本分打出三門外。念你是新到。且坐喫茶。又問。化主入󱈎化導即不問你。入門一句作麼生道。僧便喝。明云亂喝作甚麼。僧又喝。明便打。又問僧近離甚麼處。云楊岐。曰今夏在甚麼處。云筠州興教。曰興教和尚還有鼻孔麼。云有。明便打。

> Master Ciming asked a monk, "Where have you just come from?" The monk said, "Clouds passing over a thousand mountains, all green." The master said, "Why are you in such a hurry?" The monk said, "Wild geese depart, water sounds mournful." The master gave a shout. The monk also shouted. The master struck him. The monk also struck. The master said, "Look at this blind fellow! By rights, I should beat you out the gate. But since you're new here, sit down and have some tea." Then the master asked another monk, "A teaching guide—I won't ask about your teaching work. But what about the moment you enter the gate—what do you say?" The monk gave a shout. The master said, "What's all this random shouting about?" The monk shouted again. The master struck him. Then the master asked another monk, "Where have you just come from?" The monk said, "Yangqi." The master said, "Where did you spend this summer?" The monk said, "Yuanzhou Xingjiao Temple." The master said, "Does the master of Xingjiao Temple still have a nose?" The monk said, "Yes." The master struck him.

琅邪覺和尚示眾云。翦除狂宼。掃蕩攙搶。猶是功勳邊事。君臣道合。海晏河清。猶是法身邊事。作麼生是衲僧本分事。良久云。透網金鱗猶滯水。回途石馬出紗籠。又頌麻三斤話。洞山麻三斤。真鍮不博金。將錢買五彩。壁上畫天神。頌祖師投針話。龍猛盂中水。提婆毳上針。人人爭得失。箇箇話疎親。不覩雲中鴈。焉知沙塞深。農人移片磉。磉下獲黃金。

> Master Langya Jue addressed the assembly, saying: "Cutting down wild rebels and sweeping away chaos—this is still a matter of merit and achievement. When ruler and minister are in harmony, and the seas are calm and rivers clear—this is still a matter of the Dharma body. What then is the fundamental concern of a renunciant monk?" After a pause, he said: "A golden fish that escapes the net still lingers in the water; a stone horse returning from the path emerges from its silken shroud." He also gave a verse on the phrase "three pounds of hemp": Dongshan's three pounds of hemp— True brass is not exchanged for gold. Spend money to buy five colors, Paint heavenly spirits on the wall. He also gave a verse on the Patriarch's story of throwing the needle: Nagārjuna's bowl holds water, Deva's wool robe holds a needle. Everyone argues over gain and loss, Each speaks of closeness and distance. Without seeing the wild geese in the clouds, How would one know the depths of the desert sands? A farmer moved a stone base, And beneath it found gold.

真淨和尚示眾。舉雪峯云。南山有條鼈鼻蛇。汝等諸人出入好看。雪峯無大人相。然則蛇無頭不行。長慶恰如箇新婦兒。怕阿家相似。便道堂中今日大有人喪身失命。雲門拽拄杖攛向雪峯面前。作怕勢。為蛇畫足。玄沙云。用南山作甚麼。道我見處親切。不免只在窠窟裏。更無一人有些子天然氣槩。報寧門下莫有天然氣槩底麼。不敢望你別懸慧日獨振玄風。且向古人鶻臭布衫上知些子氣息也難得。

> Zen Master Zhenjing addressed the assembly, citing Master Xuefeng: "There is a nose-snouted snake on South Mountain. All of you, be careful when you come and go." Xuefeng lacks the demeanor of a great master. However, a snake cannot move without its head. Changqing was like a new bride, afraid of her mother-in-law, and so said, "Today in this hall, many will lose their lives." Yunmen, wielding his staff, cast it before Xuefeng, making a frightened gesture—this is adding legs to a snake. Xuansha said, "Why mention South Mountain?" He claimed his insight was intimate, but he remained trapped in his own nest. None of them showed any natural grandeur. Is there anyone under Baoning's gate with such natural grandeur? I dare not expect you to hang a sun of wisdom or alone stir the mystic wind, but even finding one who recognizes the scent on the ancients' old, musty robes would be rare indeed.

僧問南院。祖意教意是同是別。曰黃尚書李僕射。僧云不會。曰牛頭南馬頭北。

> A monk asked Nan Yuan, "Is the meaning of the Patriarchs the same as or different from the meaning of the teachings?" Nan Yuan said, "Minister Huang, Minister Li." The monk said, "I don't understand." Nan Yuan said, "Ox-head to the south, horse-head to the north."

妙喜曰。前頭答得著。後頭答不著。

> Miao Xi said, "The earlier response hit the mark, but the later one fell short."

大愚芝和尚示眾云。大愚相接大雄孫。五湖雲水競頭奔。競頭奔。有何門。擊箭寧知枯木存。枯木存。一年還曾兩度春。兩度春。帳裏真珠撒與人。撒與人。思量也是慕西秦。又舉僧問汾州和尚如何是接初機句。州曰汝是行脚僧。如何是辨衲僧句。州曰西方日出卯。如何是正令行底句。州曰千里持來呈舊面。如何是定乾坤底句。州曰。北俱盧州長秔米。食者無貪亦無嗔。自云。將此四句語以驗天下衲僧。大眾。子細思量。將此四句語被天下衲僧一時勘破。

> Master Dayu Zhi addressed the assembly, saying: "Dayu receives the descendants of Great Hero. The cloud-like monastics from the five lakes race to arrive. They race to arrive—what gate is there? Shooting the arrow, how would one know the withered tree remains? The withered tree remains—in one year, it still sees two springs. Two springs—from within the tent, pearls are scattered to all. Scattered to all—even in reflection, one yearns for Western Qin." He further cited an exchange: A monk asked Master Fenzhou, "What is the saying that receives those new to practice?" Fenzhou replied, "You are a wandering monk." "What is the saying that distinguishes true monastics?" Fenzhou said, "In the West, the sun rises at the hour of Mao." "What is the saying that carries out the true command?" Fenzhou said, "From a thousand miles, one brings forth an old face." "What is the saying that settles heaven and earth?" Fenzhou said, "In Northern Kuru, long-grained rice grows. Those who eat it have neither greed nor anger." Then Dayu said of himself: "With these four phrases, I test the monastics of the world. Everyone, think carefully. With these four phrases, the monastics of the world are all seen through at once."

妙喜曰。諸人要識大愚麼。三年無改於父之道可謂孝矣。

> Miao Xi said, "Do you all want to know Da Yu? 'To not change one's father's way for three years—this can be called filial piety.'"

大寧寬和尚示眾。拈拄杖云。高而不危。滿而不溢。在凡凡不捨。居聖聖難逃。十方都一照。大地絕纖毫。且道是甚麼。喝一喝。

> Great Master Dàníng Kuān addressed the assembly. Raising his staff, he said: "High without danger, full without overflowing. In the ordinary, it is never abandoned; in the sacred, it cannot be escaped. It illuminates all ten directions, and the great earth has not a single trace." Then, what is this? He gave a shout.

泐潭準和尚示眾。拈拄杖云。衲僧家竿木隨身逢場作戲。倒把橫拈自有意思。所以昔日藥山和尚問雲巖云。聞汝解弄師子是否。巖云是。山曰弄得幾出。巖云弄得六出。山曰老僧亦解弄。巖云和尚弄得幾出。山云老僧只弄得一出。巖云。一即六六即一。山便休。大眾。藥山雲巖鈍置殺人。兩子父弄一箇師子也弄不出。若是準上座。只消獨自弄拽得來。拈頭作尾拈尾作頭。轉兩箇金睛。攫幾鉤鐵爪。吼一聲直令百里內猛獸潛蹤。滿空裏飛禽亂墜。準上座未弄師子。請大眾高著眼先看。做一箇定場。擲下拄杖云。箇中消息子。能有幾人知。

> Chan Master Zhun of Letan addressed the assembly. He picked up his staff and said, "Monks carry their staff wherever they go, playing their part in each occasion. Whether reversed or upright, there is always meaning in how it's handled. That's why Master Yaoshan once asked Yunyan, 'I hear you know how to perform the lion dance—is that true?' Yunyan said, 'Yes.' Yaoshan asked, 'How many acts can you perform?' Yunyan said, 'I can perform six acts.' Yaoshan said, 'I too know how to perform it.' Yunyan asked, 'How many acts can you perform, Master?' Yaoshan said, 'I can only perform one act.' Yunyan said, 'One is six, six is one.' Yaoshan then fell silent. Great assembly, Yaoshan and Yunyan were wasting time and confusing people. Those two father-and-son figures together couldn't even perform a single lion dance! If it were me, Zhun, I'd just do it alone. I could use it freely—taking the head and making it the tail, taking the tail and making it the head. I'd turn my two golden eyes, extend my sharp iron claws, and let out a roar that would make all fierce beasts within a hundred miles vanish, and all birds in the sky fall from the air in confusion. But before I perform the lion dance, I ask the great assembly to look closely. Let this be our opening act." He threw down his staff and said, "The secret meaning in this—how many can truly understand it?"

佛鑑和尚示眾云。至道無難。唯嫌揀擇。桃花紅。李花白。誰道融融只一色。鷰子語。黃鸎鳴。誰道關關只一聲。不透祖師關棙子。空認山河作眼睛。

> Master Fojian addressed the assembly, saying: "The supreme path is not difficult—it only rejects picking and choosing. Peach blossoms are red, plum blossoms are white—who says that all is but one melting hue? Swallows chatter, orioles sing—who says that all is but a single note? If you haven't passed through the ancestral gate, you vainly mistake mountains and rivers for your eyes."

佛日才和尚頌栢樹子話。趙州庭栢。說向禪客。黑漆屏風。松羅亮隔。

> Master Buddha-Sun's gatha on the "cypress in the courtyard" saying: The cypress in Zhaozhou's courtyard — Spoken to Zen seekers. A black lacquered screen — Pine and vine, a bright dividing veil.

僧問圓照和尚。如何是露地白牛。曰放出無尋處。僧問大通和尚。如何是無縫塔。曰。烟霞生背面。星月遶簷楹。如何是塔中人。曰。竟日不干清世事。長年占斷白雲鄉。

> A monk asked Master Yuan Zhao, "What is the white ox in the open field?" The master replied, "Once released, it leaves no trace to find." A monk asked Master Da Tong, "What is the seamless pagoda?" The master replied, "Mists and clouds rise behind it, while stars and moon circle its eaves and pillars." The monk asked, "Who is inside the pagoda?" The master replied, "All day long, untouched by worldly affairs; year after year, dwelling in the realm of white clouds."

子胡和尚示眾云。諸法蕩蕩何絆何拘。汝等於中自生難易。心源一統綿亘十方。上上根人自然明白。不見南泉道。如斯癡鈍世。且還稀歷歷。分明有。無不是。只少箇丈夫之志。致見如斯疲勞。汝欲得易會麼。自古及今未曾有一箇凡夫聖人出現汝前。亦無有一箇善語惡語到汝分上。為甚麼故。為善善無形。為惡惡無相。既已無我。把甚麼為善惡立。那箇是凡聖。汝信否。還保任否。有甚麼回避處。恰似日中逃影相似。還逃得麼。今之既爾。古之亦然。今古齊時。汝還諱得麼。佛法玄妙。了得者自相䇿發。無為小緣妨於大事。汝不見道。寧可終身立法。誰能一旦亡緣。仁者。要得會禪麼。各歸衣鉢下看。

> Master Zihu addressed the assembly, saying: "All phenomena flow freely—what could bind or restrict them? Yet you create notions of difficulty and ease within yourselves. The mind's source is one and unified, extending throughout the ten directions. Those of superior faculties naturally understand this. Have you not heard Master Nanquan say: 'In this age of such foolish dullness, rare are those who clearly see. Though things are vividly present and unmistakable, what's lacking is the resolve of a true person—hence such weariness arises.' If you wish to understand easily: from ancient times to now, never has a single ordinary person or sage appeared before you, nor has a single kind or harsh word reached your share. Why? Because goodness has no form when it is good, and evil has no appearance when it is evil. Since there is already no self, what basis is there for establishing good and evil? What could be called ordinary or sacred? Do you believe this? Do you uphold it? Is there anywhere to evade? It's like trying to flee from your shadow at midday—can you escape it? Since it is so now, it was likewise in the past. Past and present are simultaneous—can you deny this? The Buddha's teaching is profound and wondrous. Those who truly understand encourage one another onward. Do not let trivial matters hinder the great matter. Have you not heard the saying: 'Better to uphold the Dharma for a lifetime than to sever conditions in a single day'? Good people, do you wish to realize Zen? Look within your own robes and bowl."

雪竇顯和尚示眾云。形興未質。名起未名。形名既兆。遊氣亂清。拈起拄杖云。大眾。拄杖子是形名雙舉。還有過也無。有即水裡月。無即形名兆。若也究得。實謂恩大難酬。

> Xue Dou Xian, the Master, addressed the assembly, saying: "Forms arise before substance; names emerge before naming. Once forms and names appear, the wandering breath disrupts clarity." He raised his staff and said, "Everyone, this staff is an instance where form and name are both manifested. Is there any fault in this? If there is, it is like the moon in water. If there is not, then forms and names are already manifest. If one can thoroughly investigate this, truly it is a kindness too great to repay."

鼓山示眾云。諸和尚盡道向諸方參學。未委參甚麼。學甚麼。還有參得者無。有即出來對眾驗看。諸和尚為復參禪參道。參佛參法。參毗盧師法身主。參佛向上事涅槃後句。若實參此句。得為大妄。喚作望上心不息。與諸和尚了無交涉。時有僧問如何是佛法大意。曰吐却著。問。凡有言句盡是觸犯宗風。未審如何是宗門中事。曰合取口。

> Drum Mountain Master addressed the assembly, saying: "All you venerable monks say you have gone to various places to study. But what exactly are you studying? What are you learning? Is there anyone who has truly gained something? If so, step forward and let it be tested before the assembly. Venerable ones, are you studying Zen or studying the Way? Studying Buddha or studying Dharma? Studying Vairocana, the Dharmakaya Master? Studying what lies above Buddha and the words after nirvana? If you truly study these words, you commit a great error — it is called 'an unceasing mind looking upward,' which has nothing to do with any of you." At that time, a monk asked, "What is the great meaning of the Buddha Dharma?" The Master said, "Spit it out." The monk asked, "Any word or phrase offends against the school's style. What then is the matter within the school?" The Master said, "Shut your mouth."

五祖演和尚四面示眾。舉古者道。若有一人發真歸源。十方虗空悉皆消殞。雙泉則不然。若有一人發真歸源。十方虗空築著磕著。又示眾舉古人云。我若向你道即禿却我舌。若不向你道即瘂却我口。且道還有為人處也無。四面有時擬為你吞却。只被當門齒礙。擬為你吐却。又為咽喉小。且道還有為人處也無。四面自來柳下惠。

> Zen Master Wuzu Yan gave a teaching at the Four Sides gathering. He cited the ancients, saying: "If one person awakens to true reality and returns to the source, the ten directions of empty space all vanish completely." But Master Four Sides said, "That's not the case. If one person awakens to true reality and returns to the source, the ten directions of empty space will bump into you and trip you up." Then he cited another ancient saying: "If I were to tell you, I'd lose my tongue. If I didn't tell you, I'd lose my voice." So tell me—is there any way to help others here or not? Sometimes I want to swallow it whole for you, but my front teeth block it. Sometimes I want to spit it out, but my throat is too small. So, still—is there a way to help others here or not? I, Four Sides, have always been like Liuxia Hui—keeping my own counsel without forcing it.

黃龍新和尚讚祖師云。六祖當年不丈夫。倩人書壁自塗糊。明明有偈言無物。却受佗家一鉢盂。

> Master Huanglong Xin, in praise of the Patriarch, said: "The Sixth Patriarch was not a true hero in his day— He had someone else write on the wall, smudging it all. Though his verse clearly said 'no thing exists,' He still accepted the other's alms bowl."

妙喜曰。且道鉢盂是物不是物。若道是物。死心老亦非丈夫漢。若道非物。爭柰鉢盂何。

> Wonderful Joy said: "Tell me, is the alms bowl a thing or not a thing? If you say it is a thing, then Dead Heart Elder is not a true man either. If you say it is not a thing, then what about the alms bowl?"

雲葢智和尚示眾云。緊峭離水靴。蹋破湖湘月。手把鐵蒺黎。打破龍虎穴。翻身倒上樹。始見無生滅。却笑老瞿曇。彈指超彌勒。

> Master Yungai Zhi addressed the assembly, saying: "Tightly laced, water-repellent boots, Treading through the moonlit lakes of Hunan. Holding iron caltrops, I break open the den of dragons and tigers. Turning over, I climb the tree upside down— Only then do I see neither birth nor death. Yet I laugh at old Gautama, Who, with a snap of his fingers, surpassed Maitreya."

雲居齊和尚因法燈和尚問。適來有人問如何是祖師西來意。老僧向伊道不東不西。藏主作麼生。齊云不東不西。燈云恁麼會又爭得。齊當時懵然莫知其旨。至晚再伸請益。燈云佗家自有兒孫在。齊於言下頓然契悟。有頌曰。接物利生絕妙。外生終是不肖。佗家自有兒孫。將來用得恰好。

> Master Yunju Qi was once asked by Master Fadeng: "Just now someone asked, 'What is the meaning of the Patriarch's coming from the West?' I told him, 'Neither east nor west.' What do you make of this, Keeper of the Sutras?" Qi replied, "Neither east nor west." Fadeng said, "If you understand it that way, how could that be right?" At the time, Qi was confused and did not grasp the meaning. In the evening, he again asked for guidance. Fadeng said, "Others have their own descendants." At that moment, Qi suddenly understood. He composed a verse: "Responding to beings and benefiting life is wonderfully subtle. What is born outside ultimately proves unworthy. Others have their own descendants— In the future, they will be used just right."

清涼國師答皇太子問。心要至道本乎其心。心法本乎無住。無住心體靈知不昧性相寂然。包含德用該攝內外。能深能廣非有非空。不生不滅無終無始。求之而不得棄之而不離。迷現量則惑苦紛然。悟真性則空明廓徹。雖即心即佛。唯證者方知。然有證有知則慧日沈沒於有地。若無照無悟則昏雲掩蔽於空門。若一念不生則前後際斷。照體獨立物我皆如。直造心源無智無得。不取不捨無對無修。然迷悟更依真妄相待。若求真去妄猶棄影勞形。若體妄即真似處陰影滅。若無心忘照則萬慮都捐。若任運寂知則眾行爰起。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。言止則雙亡知寂。論觀則雙照寂知。語證則不可示人。說理則非證不了。是以悟寂無寂真知無知。以知寂不二之一心。契空有雙融之中道。無住無著莫攝莫收。是非兩亡能所雙絕。斯絕亦寂則般若現前。般若非心外新生。智性乃本來具足。然本寂不能自現。實由般若之功。般若之與智性翻覆相成。本智之與始修實無兩體。雙亡證入則妙覺圓明。始末該融則因果交徹。心心作佛。無一心而非佛心。處處成道。無一塵而非佛國。故真妄物我舉一全收。心佛眾生渾然齊致。是知迷則人隨於法。法法萬差而人不同。悟則法隨於人。人人一智而融萬境。言窮慮絕何果何因。體本寂寥孰同孰異。唯忘懷虗朗消息沖融。其猶透水月華虗而可見。無心鑑像照而常空矣。

> The National Master Qingliang, in response to the Crown Prince's inquiry, said: The essential truth fundamentally resides in the mind. The nature of mind fundamentally rests on non-attachment. The mind's essence, free from attachment, is intrinsically luminous and aware, never obscured. Its nature and characteristics are serene and still, encompassing all virtues and functions, embracing both inner and outer realms. It can be profound or expansive, neither existing nor non-existing. It is neither born nor destroyed, without end or beginning. Seek it and you cannot grasp it; abandon it and it never leaves you. When deluded by immediate perceptions, confusion and suffering arise in profusion. When awakened to true nature, emptiness and clarity unfold boundlessly. Though mind is itself Buddha, only those who realize it truly know this. Yet if there is clinging to realization and knowledge, the sun of wisdom sinks into the sea of existence. If there is no illumination and no awakening, clouds of ignorance shroud the gate of emptiness. When not a single thought arises, the boundaries of past and future are severed. The illuminating essence stands alone, and both self and other become one in suchness. Directly reaching the source of mind, there is no wisdom and no attainment. No grasping, no rejecting, no opposition, no cultivation. However, delusion and awakening are interdependent, as truth and falsehood are mutually defined. If you seek truth by eliminating falsehood, it is like trying to escape your shadow by exerting yourself. If you recognize that falsehood itself is truth, it is like being in shade—the shadow naturally disappears. If the mind is empty and illumination is forgotten, all concerns are cast aside. If one lets go naturally while remaining quietly aware, all virtuous actions arise. Roam freely whether staying or departing. Quietly mirror the source of all currents. In speech or silence, the subtle mystery is never lost. In movement or stillness, the Dharma-realm is never left. Speaking of cessation, both knowing and stillness are transcended. Speaking of contemplation, both stillness and knowing are illuminated. Speaking of realization, it cannot be shown to others. Speaking of principle, it cannot be understood without realization. Therefore, realize that stillness is no stillness, and true knowing is no knowing. With the single mind where knowing and stillness are not two, unite with the Middle Way where emptiness and existence merge. Without attachment, without grasping, without seizing, without holding. Both right and wrong vanish, and subject and object are both extinguished. When even this extinction is stilled, Prajna appears before you. Prajna is not newly born from outside the mind—the nature of wisdom is originally complete within. Yet original stillness cannot manifest by itself; it truly relies on the power of Prajna. Prajna and innate wisdom mutually reinforce each other. Original wisdom and cultivated practice are ultimately not two separate entities. When both are transcended and realized, the wondrous enlightenment becomes perfectly bright. When beginning and end merge completely, cause and effect interpenetrate fully. Mind after mind becomes Buddha—there is no single mind that is not the Buddha-mind. Place after place awakens to the path—there is not a single dust mote that is not the Buddha-land. Thus, in truth and falsehood, self and other, grasping one aspect encompasses the whole. Mind, Buddha, and all beings merge into one ultimate reality. Know this: when deluded, people follow phenomena—each phenomenon differs, and people are separate. When awakened, phenomena follow people—each person possesses one wisdom that integrates all realms. When words are exhausted and thought ceases, what cause and what effect remain? When the essence is originally silent and vast, who is same and who is different? Only by letting go of the mind and opening to spacious clarity, allowing all to settle into harmonious stillness—this is like the moon's reflection in clear water: empty yet visible. It is like a mirror without intention reflecting forms: illuminating yet ever empty.

忠國師問紫璘供奉佛是甚麼義。云是覺義。曰佛曾迷否。云不曾迷。曰用覺作麼。供奉無對。

> National Teacher Zhong asked the Imperial Attendant Zi Lin, "What is the meaning of Buddha?" Zi Lin replied, "It means awakening." Zhong asked, "Has Buddha ever been deluded?" Zi Lin said, "Never." Zhong said, "Then what is the use of awakening?" Zi Lin had no answer.

妙喜代曰。若不入水。爭見長人。

> Miaoxi replied, "If you don't enter the water, how will you see the tall man?"

大隋和尚因燒山次見一蛇。以杖挑向火中。咄云。遮箇形骸猶自不放捨。你向遮裏死如暗得燈。遂有僧問正當恁麼時還有罪也無。曰。石虎呌時山谷響。木人吼處鐵牛驚。又問僧向甚麼處去。僧云西山住菴去。曰。我向東山喚汝。汝便來得麼。云不然。曰汝住菴未得。問如何是和尚家風。曰赤土畫簸箕。云未審此理如何。曰簸箕有唇米跳不出。

> A monk of the Great Sui Dynasty, while burning a mountain, saw a snake and used his staff to toss it into the fire, scolding, "This physical form you still refuse to let go of. If you die here, it's like finding a lamp in the dark." A monk then asked, "At such a moment, is there still any offense?" The master replied, "When the stone tiger roars, the mountain valleys echo; when the wooden man shouts, the iron ox is startled." He then asked a monk, "Where are you going?" The monk said, "To dwell in a hermitage on the Western Mountain." The master said, "If I call for you from the Eastern Mountain, can you come right away?" The monk replied, "No." The master said, "You are not yet ready to dwell in a hermitage." A monk asked, "What is the master's family style?" He replied, "Painting a winnowing basket with red earth." The monk said, "I don't understand—what does this mean?" The master said, "The winnowing basket has a rim, so the rice cannot jump out."

黃龍南和尚住同安示眾云。今日四月八。我佛降生之日。天下精藍皆悉浴佛。記得遵布衲在藥山會裏充殿主。浴佛之次藥山問。汝只浴得遮箇。還浴得那箇麼。遵云把將那箇來。藥山便休。大眾。古人隨時一言半句亦無巧妙。今人用盡心力安排終不到他境界。眾中商量或云。遮箇是銅像。那箇是法身。銅像有形可以洗滌。法身無相如何洗得。藥山只知其一不知其二。被遵公倒靠。直得口似匾擔不勝懡㦬。又云古德垂問只要驗人。問汝那箇。便道把將那箇來。正是隨聲逐色。齩他言句上佗圈繢。藥山見伊不會。所以便休。又道。藥山恁麼來。早是無事起事好肉上剜瘡。遵公不見來病。却向灸瘡瘢上更著艾爝。有云。古人得了。逢場作戲無可不可何高何低。彼此知有。自是後人強生分別。如前所解。葢不遇人。一失其源。迷而不復。所以只憑識心思量計較以當宗乘。殊不知有作思惟從有心起。用此思惟辨於佛境。如取螢火燒須彌山。縱經塵劫終不能著。是故行脚高人切須自看。從上來事合作麼生。畢竟將何敵佗生死。勿以少許浮麁識見自作障礙。佛法不是遮箇道理。同安今日不避口業與汝諸人說破。此二尊宿一出一入未見輸贏。三十年後不得錯舉。

> Master Huanglong Nan, while at Tong'an, addressed the assembly, saying: "Today is the eighth day of the fourth month, the day of our Buddha's birth. Throughout the land, all pure temples are bathing the Buddha. I recall that when the monk Bu was serving as the shrine keeper in the assembly of Yaoshan, during the bathing of the Buddha, Yaoshan asked him, 'You can bathe this one—can you also bathe that one?' Bu said, 'Bring that one here.' Yaoshan then fell silent. Great assembly, the ancients spoke a word or half a sentence as occasion demanded, with no cleverness at all. People today exhaust their minds in contrivance, yet never reach their state. Some in the assembly debate, saying: 'This one is the bronze image; that one is the Dharma body. The bronze image has form and can be washed. The Dharma body is formless—how can it be washed? Yaoshan knew only one side, not the other. He was caught off balance by Bu, left speechless, like a carrying pole across his mouth, utterly embarrassed.' Others say: 'The ancient worthy's question was only to test people. When he asked about that one, Bu said, "Bring that one here." This was precisely chasing sounds and forms, biting on his words and being trapped by his trap. Yaoshan saw he didn't understand, so he stopped.' Still others say: 'When Yaoshan came like this, he was already creating trouble out of nothing, picking at healthy flesh. Bu, not seeing the ailment, instead added more moxa to the scar.' Some say: 'The ancients, having realized, played along with the occasion, neither approving nor rejecting, neither high nor low. Each knew the other understood. It's only later people who forcibly create distinctions.' Such interpretations as above arise from not having met a true teacher. Once the source is lost, one is deluded and cannot return. Thus one relies only on the discriminating mind to calculate and measure, taking this as the ancestral school's essential teaching. They do not realize that thinking with intention arises from the mind that has thoughts. Using such thinking to discern the Buddha's realm is like taking a firefly to burn Mount Sumeru—even after countless eons, it can never ignite. Therefore, those who travel in search of the truth must each examine themselves: What is this matter handed down from the ancients? After all, with what will you counter birth and death? Do not let a bit of shallow, coarse understanding create obstacles for yourself. The Buddha's Dharma is not this kind of principle. Today, Tong'an, not avoiding the offense of unwise speech, will speak plainly for you all: These two venerable masters—one advancing, one retreating—neither has yet shown victory or defeat. Thirty years from now, do not misquote this."

楊岐和尚示眾云。有句無句如藤倚樹。文殊維摩撒手歸去。楊岐恁麼道也是看錮鏴。更有後語不得錯舉。

> Teacher Yangqi addressed the assembly, saying: "With or without words, it's like a vine leaning on a tree. Manjushri and Vimalakirti let go and return. Yangqi speaking thus is still just looking at a locked cage. There is more to be said, but do not misunderstand and bring it up."

妙喜曰。利動君子。

> Miaoxi said: "Profit moves the noble mind."

晏國師初參雪峰。纔入門峯扭住云是甚麼。晏釋然契悟舉手搖曳。峯云子作道理邪。晏云何道理之有。峯乃撫而印之。

> Master Yan first came to study under Xuefeng. As soon as he stepped through the gate, Xuefeng grabbed him and demanded, "What is this?" In that instant, Yan was suddenly enlightened and, raising his hand, waved it gently. Xuefeng asked, "Are you reasoning it out?" Yan replied, "What reasoning could there be?" Xuefeng then patted him in acknowledgment.

真淨和尚示眾。拈拄杖云。涅槃心易曉。差別智難明。古人道你有拄杖子。我與你拄杖子。你無拄杖子。我奪却你拄杖子。歸宗則不然。你有拄杖子。我奪却你拄杖子。你無拄杖子。我與你拄杖子。大眾。芭蕉恁麼。歸宗不恁麼。且道恁麼是不恁麼是。擲下拄杖云是甚麼。良久云。是即龍女頓成佛。非即善星生陷墜。

> Master Zhenjing addressed the assembly. He raised his staff and said: "The mind of Nirvana is easy to understand, but the wisdom of distinguishing differences is hard to illuminate. The ancients said: 'If you have a staff, I give you a staff. If you have no staff, I take your staff away.' But Guizong is not like this. If you have a staff, I take it away. If you have no staff, I give you one. Great assembly, this is how Bajiao does it, and this is not how Guizong does it. Tell me, which is right—doing it this way or not doing it this way?" He cast down his staff and said: "What is this?" After a long pause, he said: "If it is right, then the Dragon Girl instantly attained Buddhahood. If it is not right, then Good Star sank into the lower realms."

道吾真和尚示眾。舉洞山云。五臺山上雲蒸飯。佛殿堦前狗尿天。幡竿頭上煎䭔子。三箇猢猻夜簸錢。老僧即不然。三面狸奴脚蹋月。兩頭白牯手拏煙。戴冠碧兔立庭栢。脫殻烏龜飛上天。老僧葛藤盡被汝諸人覰破了也。洞山老人甚是奇特。雖然如是。只行得三步四步。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布施。良久云。叮嚀損君德。無言真有功。任從滄海變。終不為君通。

> Master Daowu Zhen addressed the assembly, citing Dongshan's words: "On Mount Wutai, clouds steam rice; in front of the Buddha hall, dog urine splashes the sky. On the banner pole, pancakes are fried; three monkeys gamble with coins at night." But I, this old monk, am not like that. Three-faced cats tread on the moon; two-headed white oxen grasp smoke with their hands. A rabbit wearing a crown stands beneath the courtyard cypress; a turtle shedding its shell flies up to heaven. My entangling vines have been seen through by all of you. Master Dongshan was truly remarkable. Even so, he only managed three or four steps, unable to leap seven or eight times. Tell me, where exactly lies the confusion? This old monk today spares no effort—eyebrows and all—to offer this freely to you all. After a long pause, he said: "Earnest reminders diminish your virtue; wordless silence truly holds merit. Let the blue sea turn to dust—I will never reveal it to you."

泐潭英和尚示眾云。石門𡾟嶮鐵關牢。舉目重重萬仞高。無角鐵牛衝得破。毗盧海內鼓波濤。大眾。且道不涉波濤一句作麼生道。良久云。一句不遑無著問。迄今猶作野盤僧。

> Master Letan Ying addressed the assembly, saying: "Shimen is steep and hazardous, with iron gates firmly locked. With a single glance, one sees layer upon layer, ten thousand feet high. A hornless iron ox can charge through and break it—within the sea of Vairocana, it stirs waves and billows. Great assembly, tell me: what would be a single phrase that does not involve the waves and billows?" After a long silence, he said: "A single phrase, too late for Wuzhuo's question—to this day, he remains a wandering monk in the wilds."

保寧勇和尚示眾云。古人底今人用。今人底古人為。古今無背面。今古幾人知。㖿嗚咿。一九與二九。相逢不出手。又云。無種靈苗火裏栽。鐵花還向樹頭開。驀然結箇團圞果。指似時人處得來。

> Baoning Yong, the Master, addressed the assembly, saying: "What the ancients had, we now use. What we have now, the ancients carried out. The past and present are not two sides—how many people truly understand this? Hmm, a sound without words. One nine and then two nines; when they meet, no hands are extended." He also said: "A spiritual sprout without seeds is planted in fire; iron flowers bloom at the branch's tip. Suddenly, it bears a round, complete fruit—pointing it out to people of this time, where can it be obtained?"

晦堂和尚示眾云。有句無句如藤倚樹。且任諸人點頭。及乎樹倒藤枯。上無衝天之計。下無入地之謀。靈利漢遮裏著得一隻眼。便見七縱八橫。乃舉拂子云。太陽溢目。萬里不挂片雲。若是覆盆之下。又爭恠得老僧。

> Master Huitang addressed the assembly, saying: "Having words or lacking words is like a vine leaning on a tree. Let everyone nod in agreement. But when the tree falls and the vine withers, there is no scheme to pierce the heavens above, nor a plan to enter the earth below. A sharp-witted person, if they can cast one eye here, will immediately see the seven leaps and eight crossings." Then he raised his whisk and said: "The sun blazes in the eyes—not a single cloud hangs across ten thousand miles. But if you are under an overturned basin, how can you blame this old monk?"

黃龍新和尚示眾云。達磨心宗傳至今日。涓滴不漏絲髮不移。既絲髮不移。作麼生傳。寶印當風妙。重重錦縫開。

> Master Huanglong Xin addressed the assembly, saying: "The mind school of Bodhidharma has been transmitted to this very day—not a drop has leaked out, not a hair has shifted. Since not a hair has shifted, how is it transmitted? The precious seal, when struck by the wind, is wondrous; layer upon layer, the brocade seams open."

溈山問仰山。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。仰山曰。慧寂有驗處。但見諸方僧來。便豎起拂子問伊。諸方還說遮箇不說。又云。遮箇且置。諸方老宿作麼生。溈山歎曰此是從上宗門中牙爪。仰山問僧近離甚處。云向南。仰山拈起拄杖云彼中還說遮箇麼。云不說。仰云。不說遮箇。還說那箇麼。云不說。仰召大德參堂去。僧便去。仰復召大德。僧應喏。仰云近前來。僧近前。仰便打。雲門云。仰山若無後語。爭識得人。

> Guishan asked Yangshan, "Since you are called a true teacher, how can you discern whether those who come from various places actually understand or not, have a teacher's lineage or not, follow doctrinal study or mystical study? Try to explain." Yangshan said, "I have a way to test them. Whenever a monk comes from somewhere, I raise my whisk and ask him, 'Do the teachers where you came from speak about this or not?' Then I also say, 'Setting this aside, how do the senior masters where you came from conduct themselves?'" Guishan sighed and said, "This is the claw and tooth handed down from the ancestral school." Yangshan asked a monk, "Where have you come from recently?" The monk said, "From the south." Yangshan picked up his staff and said, "Do they speak about this there?" The monk said, "No." Yangshan said, "Since they don't speak about this, do they speak about that?" The monk said, "No." Yangshan called him, "Great virtue, go join the meditation hall." The monk started to leave. Yangshan called again, "Great virtue!" The monk responded. Yangshan said, "Come closer." When the monk came closer, Yangshan struck him. Yunmen said, "If Yangshan had not said those last words, how could he have seen through the man?"

雲居膺和尚示眾云。老僧二十年前住三峯菴。時有魏府興化長老來問。權借一問以為影草時如何。老僧當時機思遲鈍道不得。為伊置得箇問頭奇特。不敢辜佗。伊云想和尚答遮話不得。不如禮拜了退。而今思量。當時不消道箇何必。後因化主到魏府。興化乃借問。山中和尚住三峯菴時。老僧曾問伊話。祇對不得。而今道得也未。化主遂舉前話。興化云。雲居二十年只道得箇何必。興化即不然。爭如道箇不必。三聖云。雲居二十年道得底。猶較佗興化半月程。

> Zen Master Yunju Ying addressed the assembly, saying: "Twenty years ago, when I was residing at Three Peaks Hermitage, Elder Xinghua of Wei Prefecture came to visit and asked, 'If I borrow a question to cast a shadow—what would that be like?' At that time, my mind was slow and dull, and I couldn't respond. Because the question he posed was so extraordinary, I dared not disappoint him. He said, 'I figured the Master couldn't answer this, so better to bow and withdraw.' Reflecting on it now, I should have simply said, 'Why must it be so?' Later, when a steward returned to Wei Prefecture, Xinghua inquired, 'When the master of the mountain was at Three Peaks Hermitage, I once asked him a question, but he couldn't reply. Has he been able to answer it since?' The steward then recounted the earlier exchange. Xinghua remarked, 'Yunju spent twenty years only to come up with "Why must it be so?" Not so for me—better to say, "No need for that."' Shensan commented: 'What Yunju managed to say in twenty years is still half a month's journey behind Xinghua.'"

妙喜曰。何必不必。綿綿密密。覿面當機。有人續得末後句。許你親見二尊宿。

> Miaoxi said, "Why must it be so, or not so? It is ever-present and subtle, intimately meeting the moment. If someone can continue with the final line, I allow you to personally see the two venerable masters."

雲峯悅和尚翠巖示眾云。道遠乎哉。觸事而真。聖遠乎哉。體之即神。所以娑婆世界以音聲為佛事。香積世界以香飯為佛事。翠巖遮裏只於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。諸上座還會麼。將此深心奉塵剎。是則名為報佛恩。

> Yunfeng Yue, the Master of Cuiyan, addressed the assembly, saying: "Is the Path far away? It is present in every encounter with reality. Is the sage far away? Embody it, and it becomes manifest. Thus, in the Saha world, sound serves as the vehicle for Buddhist practice; in the Land of Incense, fragrance and food serve as the vehicle. Here at Cuiyan, I simply offer service and reverence to countless Buddhas of the past, present, and future within each breath—not a single one is missed. Those countless Buddhas of the past, present, and future are my attendants at Cuiyan—not one fails to arrive. If even one failed to arrive, I would strike thirty blows with my staff. Venerable ones, do you understand? Offering this profound mind to countless worlds—this is what is called repaying the Buddha's kindness."

僧問忠國師。古德云。青青翠竹盡是法身。鬱鬱黃花無非般若。有人不許。云是邪說。亦有信者。云不思議。不知若為。國師曰。此葢普賢文殊境界。非諸凡小而能信受。皆與大乘了義經意合。故華嚴經云。佛身充滿於法界。普現一切羣生前。隨緣赴感靡不周。而常處此菩提座。翠竹既不出於法界。豈非法身乎。又般若經云。色無邊故般若亦無邊。黃花既不越於色。豈非般若乎。深遠之言不省者難為措意。於是禪客作禮而去。又華嚴座主問大珠和尚曰。禪師何故不許青青翠竹盡是法身。鬱鬱黃花無非般若。珠曰。法身無像。應翠竹以成形。般若無知。對黃花而顯相。非彼黃花翠竹而有般若法身。故經云。佛真法身。猶若虗空。應物現形。如水中月。黃花若是般若。般若即同無情。翠竹若是法身。翠竹還能應用。座主會麼。云不了此意。珠曰。若見性人。道是亦得。道不是亦得。隨用而說。不滯是非。若不見性人。說翠竹著翠竹。說黃花著黃花。說法身滯法身。說般若不識般若。所以皆成諍論。座主禮謝而去。

> A monk asked National Teacher Zhong: "An ancient master said, 'The green bamboo are all the Dharmakaya; the lush yellow flowers are nothing but Prajna.' Some people disagree, calling it heresy. Others accept it, saying it is inconceivable. I do not know what to make of it." The National Teacher replied: "This touches upon the realm of Samantabhadra and Manjushri—not something ordinary, small-minded people can readily accept or comprehend. It accords with the definitive teachings of the Mahayana sutras. Thus, the Avatamsaka Sutra says, 'The Buddha's body pervades the entire dharma-realm, appearing before all living beings. It responds to conditions everywhere, never failing, yet ever abiding on this bodhi seat.' Since the green bamboo do not exist outside the dharma-realm, how could they not be the Dharmakaya? Likewise, the Prajna Sutra says, 'Because form is limitless, Prajna is also limitless.' Since the yellow flowers do not transcend form, how could they not be Prajna? These profound words are hard for those who do not reflect deeply to grasp." The Zen pilgrim then bowed and left. Later, a lecturer on the Avatamsaka Sutra asked Great Master Dazhu: "Why does the Master not accept that the green bamboo are all the Dharmakaya and the yellow flowers are nothing but Prajna?" Dazhu replied: "The Dharmakaya has no form, yet it takes shape through the green bamboo. Prajna has no knowing, yet it reveals itself through the yellow flowers. It is not that the yellow flowers and green bamboo themselves possess Prajna or the Dharmakaya. Thus, the sutra says, 'The Buddha's true Dharmakaya is like empty space. It manifests forms in response to beings, like the moon reflected in water.' If the yellow flowers were Prajna, then Prajna would be the same as insentient things. If the green bamboo were the Dharmakaya, could the bamboo then function? Do you understand, lecturer?" The lecturer said, "I do not grasp this meaning." Dazhu continued: "For one who sees their true nature, saying 'it is' works, and saying 'it is not' also works. They speak according to circumstances without getting stuck in right or wrong. For one who has not seen their true nature, speaking of green bamboo gets stuck on green bamboo; speaking of yellow flowers gets stuck on yellow flowers; speaking of the Dharmakaya gets stuck on the Dharmakaya; speaking of Prajna fails to recognize Prajna. Thus, all such talk becomes mere argument." The lecturer bowed in thanks and left.

妙喜曰。眾中商量道。二尊宿恁麼切磋。一人得其體。一人得其用。得其用者事上建立。得其體者理上掃除。所謂實際理地不受一塵。佛事門中不捨一法。我為法王於法自在。或抑或揚無得無失。恁麼見解。喚作矮子看戲。妙喜見處也要諸人共知。不見道破驢脊上足蒼蠅。

> Miaoxi said: "Some in the assembly speculate, saying that when these two venerable masters exchanged views in such a manner, one attained its essence, the other its function. The one who attained its function establishes it through practical matters, while the one who attained its essence sweeps away all conceptualizations on the principle level. As it is said, 'The ground of ultimate reality does not receive even a single dust mote; in the realm of Buddha activities, not a single dharma is discarded.' I am the king of the Dharma, free and unhindered within the Dharma. Whether one criticizes or praises, there is neither gain nor loss. Such an understanding is like a dwarf watching a play—seeing nothing of substance. As for Miaoxi's own view, I also wish everyone to know it. Is it not said, 'On the broken spine of a donkey, flies gather in abundance'?"

大寧寬和尚示眾。拈拄杖云。前佛性命。後佛紀綱。總在遮裡。如今用去也。為雲為雨為瑞為祥。利人利天出生入死。佗方世界出沒卷舒。若也通身是口說不能盡。通身是眼照不能窮。一念相應剎那萬劫。

> Great Master Dàníng Kuān addressed the assembly. Raising his staff, he said: "The lifeblood of all past Buddhas and the guiding principles of all future Buddhas—all are contained within this very staff. Now, as I wield it, it becomes clouds, becomes rain, becomes auspicious signs and blessings. It benefits sentient beings and gods alike, leading them through birth and death. In other worlds, it appears and disappears, unfolds and retracts freely. Even if one's entire body were a mouth, one could never fully describe it; even if one's entire body were an eye, one could never fully fathom it. In a single moment of true connection, countless eons pass in an instant."

洞山初和尚示眾云。明機自昧息慮。迷源萬法同塵。語默難顯。不是情中法。莫生種種心。離此章句別有商量。且道離却作麼生商量。還有委悉者麼。明明地揀破。明明地顯示。明明地舉唱。明明地謌詠。更無囊藏被葢。純說乾剝剝地禪。若是靈利衲僧。纔聞舉著便合眼卓朔地知箇落處。豈不是自家具眼。其柰罕遇其人。葢緣洞山遮裏。言無味。食無味。法無味。無味之句塞斷人口。兄弟到遮裏難為湊泊。若向遮裏覰得分明。天下尊宿到與不到徹與不徹總被你驗破。何故。葢智有邪正。道有真偽。多只恁麼心機意識。認得門前屋後底。學得路布葛藤一堆一擔蘊在胸襟。道我會禪會道。還夢見禪道也未。喚作打底不遇作家。到老只成骨董。待到明朝後日。驀劄地蹋著正脉。省前所行履處。方始羞見本命元辰。僧問。智不落千差。請師通不犯。曰蒸餅搵餳。問心未生時法在甚麼處。曰。池中荷葉動。決定有魚行。問。諸上善人皆說不二法門。居士默然意旨如何。曰無目不畫眉。問幻與非幻未是學人極則處。如何是入理之談。曰八十翁翁牙不動。

> Master Dongshan (Chu) addressed the assembly, saying: "To understand the mechanism yet be blind to oneself, to still thoughts yet lose the source—all phenomena are but dust. Words and silence both fail to reveal it. It is not a Dharma within the realm of emotion, so do not give rise to various thoughts. Apart from these phrases, there is another way to discuss it. But tell me, how would you discuss it apart from this? Is there anyone who understands? Clearly it is picked apart, clearly it is revealed, clearly it is proclaimed, clearly it is sung. There is nothing hidden or covered—it is purely the talk of stripped-bare Zen. If you are a sharp monk, the moment you hear it mentioned, you should immediately open your eyes wide and know where it lands. Isn't this having your own eye? It's just that such people are rare. Why? Because here at Dongshan, words have no flavor, food has no flavor, Dharma has no flavor. Flavorless phrases block people's mouths. Brothers, when you come here, it's hard to find a foothold. But if you can see clearly right here, then all the venerable masters in the world—whether they've arrived or not, whether they're enlightened or not—you can see through them all. Why? Because wisdom has its right and wrong, and the Way has its true and false. Most people just use their mind, intellect, and consciousness to recognize what's in front of their door or behind their house. They learn a heap of tangled phrases and store them in their chests, saying, 'I understand Zen, I understand the Way.' But have they even dreamed of Zen or the Way? This is called being a stand-in who hasn't met a true master. In old age, they only become antiques. Then, suddenly, one day they stumble upon the true path and reflect on where they've been walking. Only then do they feel ashamed before their original nature." A monk asked, "Wisdom does not fall into the myriad distinctions. Please, Master, explain without violating this." The Master said, "Steamed bread dipped in malt sugar." The monk asked, "Before the mind arises, where is the Dharma?" The Master said, "The lotus leaves in the pond move—surely there are fish swimming." The monk asked, "All the good people speak of the non-dual Dharma door. The layman remained silent—what is the meaning?" The Master said, "Without eyes, one doesn't paint eyebrows." The monk asked, "Illusion and non-illusion are not the ultimate standard for a student. What is the talk that enters principle?" The Master said, "An eighty-year-old man's teeth don't move."

琅邪覺和尚云。有句無句如藤倚樹。樹倒藤枯好一堆爛柴。

> Master Jue of Langya said: "With words and without words, it is like a vine leaning on a tree. When the tree falls and the vine withers, it becomes a heap of rotten firewood."

妙喜曰。琅邪大似認賊為子。雖然如是。恩大難酬。

> Miaoxi said, "Langya seemed to mistake a thief for his own son. Even so, such kindness is hard to repay."

慈明和尚示眾云。道吾打鼓。四大部洲同參。拄杖橫也。挑括乾坤大地。鉢盂轉也。覆却恒沙世界。且問汝等諸人向甚麼處安身立命。若也知安身立命處。北俱盧洲喫粥喫飯。若也不知。長連牀上喫粥喫飯。

> Master Ciming addressed the assembly, saying: "Daowu beats the drum, and all four great continents gather for practice. When the staff is held horizontally, it lifts up the entire universe. When the bowl turns over, it covers the countless worlds. Now I ask you, where do you all find your place to settle body and life? If you know where to settle, you eat porridge and rice in North Kuru Continent. If you don't know, you eat porridge and rice on the long meditation benches."

五祖演和尚四面示眾云。滿口道得底却不知有。知有底又道不得。且道過在甚麼處。將成九仞之山。莫惜一籄之土。又舉僧問洞山。如何是善知識眼。山云紙撚無油。洞山老漢不是無。只是太儉。忽有人問四面。如何是善知識眼。只向伊道瞎。何故。且要相稱。紙撚無油也大奇。不堪拈掇有誰知。回身却憶來時路。月下騰騰信脚歸。

> Fifth Patriarch Master Yan, addressing the assembly at Simian, said: "Those who can speak of it fully do not know it exists. Those who know it exists cannot speak of it. Tell me, where is the fault in this? When building a mountain nine Ren high, do not begrudge a single basket of earth." He also cited a case: A monk asked Dongshan, "What is the eye of a true teacher?" Dongshan replied, "A paper twist without oil." Old Dongshan wasn't lacking, just too frugal. If someone suddenly asked Simian, "What is the eye of a true teacher?" I would simply say, "Blind." Why? It must match. "A paper twist without oil—how strange! No one knows it can't be picked up or used. Turning back, I recall the path I came on— Under the moon, I wander home, feet unguided."

真淨和尚示眾云。是日已過命亦隨減。如少水魚斯有何樂。唯二乘禪定寂滅為樂是為真樂。學般若菩薩法喜禪悅為樂是為真樂。三世諸佛慈悲喜捨四無量心為樂是為真樂。石霜普會云。休去歇去。冷湫湫地去。是謂二乘寂滅之樂。雲門云。一切智通無障礙。拈起扇子云釋迦老子來也。是謂法喜禪悅之樂。德山棒臨濟喝是三世諸佛慈悲喜捨之樂。除此三種樂外。不為樂也。且道歸宗一眾。在三種內三種外。良久云。今日莊主設饡飯俵䞋錢。參退僧堂內普請喫茶去。喝一喝。

> Master Zhenjing addressed the assembly, saying: "The day has already passed, and our lives diminish along with it. Like fish in dwindling water, what joy is there in this? Only the meditative stillness and quiescence of the Two Vehicles is true joy. For Bodhisattvas who study prajna, the joy of Dharma-joy and meditative bliss is true joy. For the Buddhas of the three times, the four immeasurable minds—loving-kindness, compassion, sympathetic joy, and equanimity—are true joy." Shishuang Puhui said: "Rest and stop. Go to a cool, quiet place." This is the joy of the Two Vehicles' quiescence. Yunmen said: "All wisdom penetrates without obstruction." He picked up his fan and said: "Here comes the Elder Shakyamuni!" This is the joy of Dharma-joy and meditative bliss. The staff of Deshan and the shout of Linji are the joy of the three times' Buddhas' loving-kindness, compassion, sympathetic joy, and equanimity. Apart from these three kinds of joy, there is no other joy. Now, tell me: Is this assembly at Guizong within the three kinds or outside them? After a long pause, he said: "Today the patron has offered a meal and distributed alms. After the practice period, let us all go to the monks' hall and have tea together." He then gave a shout.

首山念和尚示眾云。諸上座不得盲喝亂喝。遮裏尋常向你道。賓則始終賓。主則始終主。賓無二賓。主無二主。若有二賓二主即是兩箇瞎漢。所以我若立時你須坐。我若坐時你須立。坐則共你坐。立則共你立。雖然如是。到遮裏急著眼始得。若也眼孔定動即千里萬里。何故如此。如隔牕看馬騎相似。擬議即沒交涉。諸上座。既然於此留心。直須子細。不要掠虗好。佗日異時賺著你在。諸人若也有事近前。無事珍重。僧問菩薩未成佛時如何。曰眾生。僧云成佛後如何。曰眾生眾生。問覺花未發時如何辨真實。曰冬不寒臘後看。僧云莫便是也無。曰錯。問魚鼓未鳴時如何。曰望天不見天。僧云鳴後如何。曰覰地不見地。問和尚是大善知識為甚麼却首山。曰。不坐孤峰頂。常伴白雲閑。問四眾圍繞師說何法。曰打草要驚蛇。僧云未審怎生下手。曰適來洎合喪身失命。問不落三寸請師速道。曰。老僧到遮裏却道不得。闍梨道看。僧云猶落三寸請師別道。曰首山今日失利。

> Master Shoushan Nian addressed the assembly: "Venerable ones, do not mindlessly roar or shout. Here, I've often told you: guests are always guests, hosts are always hosts. A guest is not two guests; a host is not two hosts. If there were two guests and two hosts, that would be two blind men. Therefore, when I stand, you must sit; when I sit, you must stand. When sitting, I sit with you; when standing, I stand with you. Even so, at this point you must sharpen your eyesight. If your eye wavers even slightly, you're off by a thousand miles. Why is this? It's like watching a horse ride past through a window—the moment you deliberate, you've lost contact. Venerable ones, since you're focused on this, you must be meticulous—don't seek empty praise. Someday, you'll be caught by it. If any of you have matters, come forward; if not, take care." A monk asked: "What about a bodhisattva before attaining Buddhahood?" The Master said: "A sentient being." The monk asked: "What about after attaining Buddhahood?" The Master said: "A sentient being, a sentient being." A monk asked: "When the flower of awakening has not yet bloomed, how does one discern the true?" The Master said: "Winter isn't cold—check after the twelfth month." The monk said: "Is that it?" The Master said: "Wrong." A monk asked: "Before the fish drum sounds, what is it?" The Master said: "Looking at the sky, you don't see the sky." The monk asked: "After it sounds?" The Master said: "Staring at the ground, you don't see the ground." A monk asked: "Master, you are a great teacher of wisdom—why are you still Shoushan?" The Master said: "I don't sit atop the lone peak; I keep company with the white clouds in leisure." A monk asked: "When the fourfold assembly surrounds you, what Dharma do you teach?" The Master said: "Whacking the grass to startle the snake." The monk said: "How does one go about it?" The Master said: "Just now, I nearly lost my life and body." A monk asked: "Without falling into words, please speak quickly." The Master said: "When I get here, I can't speak. You try, monk." The monk said: "It still falls into words—please speak differently." The Master said: "Shoushan has lost today."

葉縣省和尚示眾云。達磨西來為傳東土。直指人心見性成佛。獨標萬像。物外宣揚。悟之者纖毫不隔。迷之者背覺合塵。中下之機也須子細。莫虗過時光。各各有之。況以西來的意教外別傳。道契一言縱橫自在。打破髑髏揭却腦葢。豈不是慶快。僧問不落諸緣請師道。曰落。問如何是無縫塔。曰頭不梳面不洗。問如何是出家人。曰緊裹頭。僧云恁麼則在家出家。曰麁麻鞋。

> Zen Master Sheng of Yexian addressed the assembly, saying: "When Bodhidharma came from the West, it was to transmit the Dharma to the East. He pointed directly to the mind, revealing one's nature and attaining Buddhahood. He stood alone above all phenomena, proclaiming the truth beyond the mundane. Those who awaken to this find not the slightest barrier; those who are deluded turn their backs on enlightenment and cling to the dust of the world. Even those of medium or lesser capacity must examine this carefully—do not waste your time. Each of you possesses this inherently. Moreover, the meaning of coming from the West is a special transmission outside the teachings. When the Way is realized in a single phrase, one moves freely in all directions. Smashing the skull and tearing off the skullcap—is that not a cause for great joy?" A monk asked, "Not falling into any conditions—please, Master, speak." The Master said, "Falling." The monk asked, "What is the seamless stupa?" The Master said, "Hair uncombed, face unwashed." The monk asked, "What is a home-leaver?" The Master said, "Tightly wrapped head." The monk said, "In that case, one can leave home while staying at home." The Master said, "Rough hemp sandals."

翠巖真和尚示眾云。眾生為解礙。菩薩未離覺。拈拄杖云。拄杖子是礙。那箇是覺。若也會去。解礙為礙而不自在。若也不會。歸源性無二。方便有多門。

> Master Cuiyan Zhen addressed the assembly, saying: "Sentient beings are hindered by their understanding. Bodhisattvas have not yet departed from awareness." He picked up his staff and said: "This staff is a hindrance. What is awareness? If you can understand this, then understanding and hindrance become obstacles, and you are not free. If you cannot understand this, then know that the source of return is non-dual, though the expedient means are many."

## 正法眼藏卷第一之上

> The Treasury of the True Dharma Eye, Volume 1, Part 1

## 正法眼藏卷第一之下

> The Treasury of the True Dharma Eye, Volume 1, Part 2

徑山大慧禪師　宗杲　集并著語

> Collection and Commentary by the Great Master Dahui of Jingshan, Zonggao

繡水春門居士　徐弘澤　校閱

> Proofread by Xu Hongze, Lay Practitioner of Xiu Shui Chun Men

晦堂和尚示眾云。敲空作響誰是知音。擊木無聲徒勞側耳。不是目前法。莫生種種心。起滅不相知。箇中無背面。象王行處狐兔絕蹤。水月現前風雲自異。到遮裏。乾坤收不得。宇宙不知名。千聖立下風。誰敢出頭道。諸仁者。應是從前活計所作施為。會與不會一時掃却。不如䇿杖歸山去。長嘯一聲煙霧深。

> Master Huitang addressed the assembly, saying: "Striking the void produces a sound—who is the one who truly hears? Hitting wood yields no noise; straining your ear is in vain. This is not a matter of the present moment, so do not give rise to various thoughts. Arising and ceasing are not mutually known; within this, there is no front or back. Where the elephant king walks, foxes and hares leave no trace. When the moon's reflection appears on water, the winds and clouds naturally differ. Reaching this point, heaven and earth cannot contain it, the universe does not know its name. A thousand sages stand at its lower wind—who dares to step forward and speak? Good people, all your past activities and deeds, whether you understand them or not, should be swept away at once. It is better to take up your staff and return to the mountains, letting out a long whistle into the deep mist."

寶峰英和尚示眾云。先聖道。江月照。松風吹。永夜清宵何所為。佛性戒珠心地印。霧露雲霞體上衣。諸禪德。先聖雖然如此道。可謂傷鹽傷醋。若是山僧即不然。江月照。松風吹。永夜清宵何所為。牧童嶺上一聲笛。驚起羣鵶遶樹飛。

> Master Baofeng Ying addressed the assembly, saying: "The ancient sages said, 'The moon shines on the river, the wind blows through the pines. Throughout the long clear night, what is there to do? The Buddha-nature and the precept pearl are the seal of the mind-ground; mist, dew, clouds, and rosy clouds are the robes on the body.' All you practitioners of Chan—though the ancient sages spoke thus, it can be said they added too much salt and vinegar. But as for me, it is not so. The moon shines on the river, the wind blows through the pines. Throughout the long clear night, what is there to do? A shepherd boy on the ridge plays a flute—startled, a flock of crows circles the trees and flies away."

五祖演和尚示眾云。佛祖生冤家。悟道染泥土。無為無事人。聲色如聾瞽。且道如何即是。恁麼也不得。不恁麼也不得。恁麼不恁麼總不得。忽有箇出來道。恁麼也得。不恁麼也得。恁麼不恁麼總得。只向伊道。我也知你向鬼窟裏作活計。

> Fifth Patriarch Yan, addressing the assembly, said: "Buddhas and patriarchs are born as wronged enemies. Awakening to the Way stains one with mud and dirt. A person of non-action and non-affairs sees and hears sounds and forms as if deaf and blind." Then he asked, "Now tell me, what is the right way? To be thus is not permissible. To be not thus is not permissible. To be both thus and not thus is entirely impermissible." If suddenly someone steps forward and says, "To be thus is permissible. To be not thus is permissible. To be both thus and not thus is entirely permissible," I would simply say to them, "I know you are making your living in a ghost cave."

寶峰準和尚示眾云。大道縱橫。觸事現成。雲開日出。水綠山青。驀拈拄杖卓一下云。雲門大師來也。說道觀音菩薩將錢買餬餅。放下却是饅頭。大眾。雲門只見錐頭利不見鑿頭方。寶峰即不然。乃擲下拄杖云。勿於中路事空王。䇿杖還須達本鄉。昨日有人從淮南來。不得福建路信。却道嘉州大像吞却陝府鐵牛。喝云。是甚說話。笑倒雲居土地。

> Master Baofeng Zhun addressed the assembly, saying: "The great path is vast and unobstructed; it manifests effortlessly in all things. Clouds part, the sun rises; waters are green, mountains are blue." He suddenly picked up his staff, struck the ground once, and said: "Master Yunmen has arrived! He said, 'Guanyin Bodhisattva bought a pancake with money, but when she put it down, it turned out to be a steamed bun.' Everyone, Yunmen only saw the sharpness of the awl, but not the squareness of the chisel. Baofeng is not like this." Then he threw down his staff and said: "Do not seek the King of Emptiness halfway along the road; take up your staff and return to your true homeland. Yesterday someone came from Huainan, but no news arrived from Fujian. Yet they said the great statue in Jiazhou swallowed the iron ox in Shaanfu!" He shouted, "What kind of talk is this? It would make the Earth Deity of Yunju burst out laughing."

雲葢智和尚示眾云。不離當處常湛然。覔即知君不可見。雖然先聖恁麼道。且作箇模子搭却。若也出不得。只抱得古人底。若也出得。方有少分相應。雲葢即不然。騎駿馬。遶須彌。過山尋螘跡。能有幾人知。

> Master Yungai Zhi addressed the assembly, saying: "Without leaving this very place, it is ever serene and clear. Seek it, and you know it cannot be seen. Though the ancient sages spoke thus, let it serve as a mold to shape with. If you cannot break free from it, you merely hold onto what the ancients left behind. If you can break free, then there is a measure of true accord. Yungai, however, is different: riding a swift horse, circling Mount Sumeru, crossing mountains to trace ants' footprints—how many could know this?"

盤山和尚云。譬如擲劒揮空。莫論及之不及。斯乃空輪無跡劒刃無虧。若能如是。心心無知。

> Master Panshan said: "It is like throwing a sword into the air—don't worry about whether it reaches or not. For in this, the wheel of emptiness leaves no trace, and the blade of the sword suffers no loss. If you can be like this, then each thought is free from knowing."

妙喜曰。咄咄咄。我王庫內無如是刀。

> Miao Xi said, "Oh, oh, oh! In my king's treasury, there is no such sword."

洞山聰和尚開堂日。僧問。大眾雲臻。師登寶座。向上宗乘請師舉唱。曰。下坡不走。快便難逢。云。師唱誰家曲。宗風嗣阿誰。曰。竹杖挑擎千界月。鉢囊盛貯五天雲。問。德山入門便棒。猶是起模畫樣。臨濟入門便喝。未免揑目生花。離此二途。未審洞山如何為人。曰。天晴久無雨。近日有雲騰。云。佗後若有人問洞山意旨。教學人如何舉似。曰。園蔬枯槁甚。擔水潑菠薐。問無根樹子向甚麼處栽。曰千年常住一朝僧。問。既是泗州大聖。為甚麼却在揚州出現。曰君子愛財取之有道。問古鏡未磨時如何。曰此去漢陽不遠。云磨後如何。曰黃鶴樓前鸚鵡洲。又因發供養主示眾云。住持之道。勞佗十方高人。且實際理地不受一塵。佛事門中不捨一法。葢為清眾之故所以忘勞。然盡大地作一箇餬餅。天下人盡得喫。唯有深沙神不得喫。怒發將蒺䔧杖打一棒。瓦解冰消。

> Master Dongshan Cong opened the Dharma assembly. A monk asked, "The great assembly has gathered like clouds, and the Master has ascended the precious seat. Please proclaim the supreme vehicle of the ancestral tradition." The Master replied, "If you don't walk downhill when you can, you'll miss an easy opportunity." The monk asked, "Whose tune does the Master play? From whom does the tradition descend?" The Master replied, "A bamboo staff lifts the moon over a thousand worlds; a begging bowl holds the clouds of the five heavens." Another monk asked, "When Deshan entered the gate, he struck with his staff—that still meant creating forms and models. When Linji entered the gate, he shouted—that unavoidably meant squeezing flowers from closed eyes. Apart from these two paths, how does Dongshan guide others?" The Master replied, "When it's been sunny long without rain, lately clouds have risen." The monk asked, "If someone later asks about Dongshan's meaning, how should I convey it?" The Master replied, "The garden vegetables are withered—carry water and sprinkle the spinach." Another monk asked, "Where should the rootless tree be planted?" The Master replied, "A thousand-year dwelling place, but only a single morning monk." A monk asked, "Since he is the Great Sage of Sizhou, why does he appear in Yangzhou?" The Master replied, "A gentleman loves wealth but obtains it by proper means." The monk asked, "What about the ancient mirror before it is polished?" The Master replied, "From here, Hanyang is not far." The monk asked, "What after it is polished?" The Master replied, "The Parrot Island before the Yellow Crane Tower." Also, when sending off patrons of offerings, he addressed the assembly: "The way of being an abbot requires the labor of ten directions' noble people. Yet in the realm of ultimate truth, not a single dust is received. Within the gate of Buddha activities, not a single dharma is abandoned. It is for the sake of the pure assembly that one forgets weariness. If the whole earth were made into one cake, all people under heaven could eat it. Only the Deep Sand Spirit could not eat it. In anger, he struck with a bramble staff, and all scattered, ice melting away."

明招和尚領眾至堯菴。乃提起絛子云。得恁麼鬍毿毿地。菴主云莫錯認定盤星。招云恰是。

> Mingzhao, leading the assembly to Yao Nunnery, picked up his rope belt and said, "Why is it so tangled and messy?" The nunnery keeper replied, "Don't mistake that for the fixed stars." Mingzhao said, "Exactly so."

南嶽讓和尚示徒曰。一切萬法皆從心生。若達心地所作無礙。僧問。如鏡鑄像。像成後光歸何處。曰。如大德未出家時相狀。向甚麼處去。僧云成後為甚麼不鑑照。曰。雖然不鑑照。謾他一點也不得。

> Master Nanyue Rang said to his disciples, "All phenomena arise from the mind. If you understand the nature of the mind, your actions will be unobstructed." A monk asked, "It is like casting an image from a mirror—after the image is formed, where does the light return to?" The master replied, "Where did your appearance go before you became a monk?" The monk asked, "Why then does it not reflect after the image is formed?" The master said, "Even though it does not reflect, it cannot be fooled in the slightest."

花藥英和尚示眾云。十七十八。道著即瞎。十九二十。人信不及。更欲待枯木生花餬餅出汁。

> Monk Huayao Ying addressed the assembly, saying: "At seventeen or eighteen, Speak of it, and you're blind. At nineteen or twenty, Few can believe it. If you still wait for a withered tree to bloom, Or a flatcake to drip with juice—"

洛浦久為臨濟侍者。濟常稱美曰。臨濟門下一隻箭。誰敢當鋒。浦一日辭濟。濟問甚麼處去。云南方去。濟以拄杖畫一畫云過得遮箇便去。浦乃喝。濟便打。浦作禮。濟明日陞堂云。有一條赤梢鯉魚。搖頭擺尾向南方去。不知向誰家虀瓮裏淹殺。

> Luopu had long served as Linji's attendant. Linji often praised him, saying, "An arrow under Linji's gate—who dares face its edge?" One day, Luopu took leave of Linji. Linji asked, "Where are you going?" Luopu replied, "To the south." Linji drew a line with his staff and said, "If you can pass this, then you may go." Luopu then gave a shout. Linji struck him. Luopu bowed. The next day, Linji ascended the hall and said, "There is a red-tailed carp, shaking its head and wagging its tail, heading south. I wonder in whose pickle jar it will end up drowning."

楊岐和尚示眾云。春風如刀。春雨如膏。律令正行。萬物情動。你道脚蹋實地一句作麼生道。出來向東涌西沒處道看。直饒道得。也是梁山頌子。

> Master Yangqi addressed the assembly, saying: "The spring breeze is like a knife. The spring rain is like paste. The laws and ordinances are properly enforced, and all things stir to life. You say, what is the phrase about setting your feet on solid ground? Come forth and speak it where the waves surge in the east and vanish in the west. Even if you can speak it, it would still be a verse from Liangshan."

法昌遇和尚在雙嶺受請。與英勝二首座相別云。三年聚首無事不知。檢點將來不無滲漏。以拄杖畫一畫云。遮箇且止。宗門事作麼生。英云須彌安鼻孔。曰恁麼則臨崖看滸眼。特地一場愁。英云深沙努眼睛。曰。爭柰聖凡無異路。方便有多門。英云鐵蛇鑽不入。曰遮般漢有甚共語處。英云。自緣根力淺。莫怨太陽春。却畫一畫云。宗門事且。止遮箇事作麼生。法昌便掌。英云遮漳州子莫無去就。曰你遮般見解不打更待何時。又打英云。也是老僧招得英勝二人到山相訪。英云和尚尋常愛檢點諸方。今日為甚却來古廟裏作活計。曰打草只要蛇驚。英云且莫塗糊人好。曰你又刺頭入膠盆作甚麼。英云。古人道我見兩箇泥牛鬬入海所以住山。未審和尚見箇甚麼。曰你他時異日有把茅葢頭。人來問你作麼生祇對。英云山頭不如嶺尾。曰你且道當得住山事麼。英云使钁不及拖犁。曰還曾夢見古人麼。英云和尚又作麼生。法昌展兩手。英云鰕跳不出斗。曰。莫將三寸燭。擬並太陽輝。英云爭柰公案見在。曰亂統禪和如麻似粟。又問二人。我欲來遮裏起法堂。且道作得箇甚麼向當。英云賊是小人。曰邵武子動著便作屎臭氣。英云曾經霜雪苦。曰。明珠自有千金價。誰肯林邊打󳭋兒。英云大似持鉢不得詐道不饑。法昌却指勝曰。你且道合作得箇甚麼向當。勝云。本來無位次。不用強安排。曰。你遮驢漢。安向甚處著。勝云一任敲甎打瓦。曰也只是箇杜撰巡官。英云。若是千金寶。何須打󳭋兒。曰東家人死西家助哀。英云。路見不平。雲門云。法身喫飯。幻化空身即法身。乾坤大地何處有也。物物不可得。以空噇空。若約點檢來將。謂合有與麼說話。

> Chan Master Fachang Yu received an invitation at Shuangling. As he parted with the two head monks, Yingsheng, he said, "Three years together, and nothing unknown between us. Yet upon reflection, there are still leaks and flaws." He drew a line with his staff and said, "Let this be set aside for now. What about the matter of our school?" Ying said, "Mount Sumeru on a nostril." Fachang said, "In that case, peering over the cliff, a worried glance—a deliberate bout of sorrow." Ying said, "Deep sand, straining eyes." Fachang said, "What can be done? Saints and ordinary beings share no separate path, yet means are many." Ying said, "An iron snake cannot bore through." Fachang said, "What is there to discuss with such a fellow?" Ying said, "My own roots are shallow; don't blame the sun's spring warmth." Fachang then drew a line and said, "The matter of our school—set aside. What about this matter?" At that, Fachang struck him. Ying said, "This Zhangzhou fellow has no sense of propriety." Fachang said, "With such views as yours, if I don't strike you, when will I?" He struck again. Ying said, "It's this old monk's own doing." Yingsheng and Ersheng then came to the mountain to visit. Ying said, "Master, you usually enjoy scrutinizing all quarters. Why today do you come to make a living in an old shrine?" Fachang said, "Beating the grass only to startle the snake." Ying said, "Better not to smear people with mud." Fachang said, "Why do you stick your head into a glue pot again?" Ying said, "The ancients said, 'I saw two mud buffaloes charging into the sea, so I took up residence in the mountains.' What might you have seen, Master?" Fachang said, "In times to come, when you have a thatched roof over your head, and someone comes asking, how will you respond?" Ying said, "The mountain top is not as good as the ridge's end." Fachang said, "Can you truly claim to dwell in the mountain's matter?" Ying said, "Using a hoe is not as good as pulling a plow." Fachang said, "Have you ever even dreamed of the ancients?" Ying said, "What about you, Master?" Fachang spread his two hands. Ying said, "A shrimp can't jump out of the measure." Fachang said, "Don't take a three-inch candle and compare it to the sun's brilliance." Ying said, "What can be done? The case is still here." Fachang said, "Chaotic Chan fellows are like hemp and millet." Again, to the two, he said, "I want to build a Dharma hall here. Tell me, what would be fitting?" Ying said, "A thief is a petty person." Fachang said, "This Shaowu fellow, at the slightest move, emits a stench." Ying said, "Suffered through frost and snow's hardship." Fachang said, "A bright pearl is worth a thousand gold pieces—who would go knocking birds by the woods?" Ying said, "Just like one who can't hold the alms bowl yet claims not to be hungry." Fachang then pointed to Sheng and said, "You—tell me—what would be fitting?" Sheng said, "Originally there is no rank or place; no need to force an arrangement." Fachang said, "You donkey-headed fellow—where would you put it?" Sheng said, "One may freely knock bricks and pound tiles." Fachang said, "You're just a self-styled fortune-teller." Ying said, "If it's a jewel worth a thousand gold, why knock birds?" Fachang said, "A death in the eastern house; the western house laments with the funeral." Ying said, "Seeing injustice on the road." Yunmen said, "The Dharma body eats. The illusory empty body is itself the Dharma body. Where is the great earth and universe? Each thing is unobtainable. With emptiness, one swallows emptiness. If one were to scrutinize, one might think such words were appropriate to speak."

妙喜曰。龍頭蛇尾得人憎。法身喫飯。以空噇空。喚作無得麼。我恁麼道。且作死馬醫。

> Miaoxi said: "A dragon's head but a snake's tail—people find it loathsome. The Dharmakaya eats a meal, swallowing emptiness with emptiness—do we call this 'attaining nothing'? If I speak this way, it's but treating a dead horse as if it could be cured."

黃龍新和尚示眾。舉雪峯道。三世諸佛向火焰裏轉大法輪。雲門道。火焰為三世諸佛說法。三世諸佛立地聽。雪峯雲門交互爭輝。薪盡火滅三世諸佛向甚麼處聽。莫戀白雲深處坐。切忌寒灰燒殺人。

> Master Huanglong addressed the assembly, citing Xuefeng's saying: "The Buddhas of the three times turn the great Dharma wheel within the flames." Yunmen said: "The flames expound the Dharma for the Buddhas of the three times, and the Buddhas stand still to listen." Xuefeng and Yunmen shone in mutual brilliance. When the firewood is spent and the flames die out, where do the Buddhas of the three times listen? Do not linger sitting in the depths of white clouds—beware lest the cold ashes scorch you to death.

大溈真如和尚示眾云。月生一。大地茫茫誰受屈。月生二。東西南北沒巴鼻。月生三。善財特地向南參。所以道放行則怛薩舒光。把住則泥沙匿耀。且道放行是把住是。良久云。圓伊三點水。萬物自尖新。僧問如何是城裏佛。曰萬人叢裏不插標。如何是村裏佛。曰泥猪疥狗。如何是山裏佛。曰絕人往還。如何是教外別傳一句。曰翻譯不出。

> Great Wei Zhenru (Dawěi Zhēnrú) addressed the assembly, saying: "When the moon rises as one, the vast earth is boundless—who feels wronged? When the moon rises as two, east, west, south, north—no handle to grasp. When the moon rises as three, Sudhana deliberately journeys south to seek the truth. Thus it is said: when released, light radiates from all things; when held back, even dust and sand hide their brilliance. Now, tell me—should we release or hold back?" After a long silence, he said: "The circle of three points is like water; all things naturally renew themselves and stand fresh. A monk asked: 'What is the Buddha in the city?' The master replied: 'In a crowd of ten thousand, no banner is raised.' 'What is the Buddha in the village?' The master replied: 'A muddy pig, a mangy dog.' 'What is the Buddha in the mountains?' The master replied: 'Where no one comes or goes.' The monk then asked: 'What is the special transmission beyond the teachings?' The master replied: 'It cannot be translated.'"

長沙岑和尚與仰山翫月次。山云。人人有遮箇。只是用不得。岑云我倩汝用始得。山云你作麼生用。岑劈胷與一蹋。山云㘞直下似箇大蟲。

> Master Changsha Cen and Master Yangshan were admiring the moon together. Yangshan said, "Everyone has this, but they just don't know how to use it." Cen said, "It's only when I ask you to use it that it truly works." Yangshan asked, "How would you use it?" Cen immediately kicked him in the chest. Yangshan said, "Ouch! Just like that, you're like a great tiger."

智門祚和尚示眾云。數日好雨。且道雨從甚麼處來。若道從天降。那箇是天。若道從地出。喚甚麼作地。若更不會。所以古人道天地之前徑。時人莫強移。箇中生解會。眼上更安錐。又云。赫日裏我人。雲霧裏慈悲。霜雪裏假褐。雹子裏藏身。還藏身得麼。若藏不得。却被雹子打破髑髏。僧問。國師三喚侍者意旨如何。曰憐兒不覺醜。云國師辜負侍者意旨如何。曰美食不中飽人餐。云侍者辜負國師意旨如何。曰粉骨碎身未足酬。

> Zen Master Zhimen Zuo addressed the assembly, saying: "For several days, the rain has been fine. Tell me, where does the rain come from? If you say it falls from the sky, then what is the sky? If you say it rises from the earth, then what do you call the earth? If you still don't understand, then recall the ancients' saying: 'The path before heaven and earth—people of this time should not force it. To seek understanding within it is to add an awl to an eye.'" He also said: "In blazing sunlight, we cling to self. In clouds and mist, compassion. In frost and snow, borrowed robes. In hailstones, we try to hide ourselves. But can you really hide? If you cannot, you'll have your skull shattered by the hail." A monk asked: "When National Teacher Huizhong called his attendant three times, what was the meaning?" Zhimen replied: "A loving parent doesn't notice their child's ugliness." The monk asked: "What about the National Teacher betraying the attendant?" Zhimen replied: "Fine food doesn't appeal to someone already full." The monk asked: "What about the attendant betraying the National Teacher?" Zhimen replied: "Even crushing bones and grinding body to dust would not be enough to repay it."

保寧勇和尚示眾云。釋迦老子四十九年說法。不曾道著一字。優波毱多丈室盈籌。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。拍膝顧眾云。且喜得天下大平。頌風幡話云。蕩蕩一條官驛路。晨昬曾不禁人行。渾家不是不進步。無柰當門荊棘生。

> Master Baoning Yong said to the assembly: "Shakyamuni Buddha spoke for forty-nine years, yet never uttered a single word. Upagupta filled his room with counting sticks, yet never delivered a single person. Bodhidharma did not dwell at Shaolin, and the Sixth Patriarch did not stay at Caoxi. Who is the later generation, and who is the earlier realized one? Since this is so, they have no wound themselves—do not inflict one on them." He patted his knee, looked at the assembly, and said, "How fortunate that the world is at peace." His verse on the "wind and banner" story: "Spacious and open, the single official road, Morning and evening, it never barred travelers. Yet the whole family, though willing to advance, Finds thorns growing at the very doorstep."

雲峯悅和尚示眾云。德山入門便棒。臨濟入門便喝。看遮兩箇老漢一場敗闕。然則事不孤起起必有因。雲峯不著便。葢是為眾竭力。你等諸人平地喫交。過在阿誰。良久云。當斷不斷返遭其亂。驀拈拄杖一時趂下。僧問不涉廉纖請師速道。曰須彌山。僧擬議。峯便打。僧問如何是第一要。曰蛇穿鼠穴。如何是第二要。曰猢猻上樹。如何是第三要。曰村裏人草鞋。問如何是般若體。曰箭穿楊葉。如何是般若用。曰李廣陷番。問如何是衲衣下事。曰皮褁骨。

> Zen Master Yunfeng Yue addressed the assembly, saying: "When Deshan entered the gate, he struck with his staff. When Linji entered the gate, he shouted. Look at these two old fellows—what a mess they made! However, nothing arises alone; where there is an event, there must be a cause. Yunfeng is not clever—it's simply that he exerts himself fully for the sake of all. You people trip over flat ground—whose fault is that?" After a long pause, he said: "If you hesitate when a decision is needed, you'll fall into chaos." Suddenly grabbing his staff, he drove everyone out. A monk asked, "Without touching on anything trivial, please speak quickly." Yunfeng said, "Mount Sumeru." The monk started to ponder, and Yunfeng struck him. A monk asked, "What is the First Essential?" Yunfeng said, "A snake threading through a mouse hole." "What is the Second Essential?" "A monkey climbing a tree." "What is the Third Essential?" "A villager's straw sandals." A monk asked, "What is the essence of Prajna?" Yunfeng said, "An arrow piercing a poplar leaf." "What is the function of Prajna?" "Li Guang trapped among the barbarians." A monk asked, "What is the matter beneath the monk's robe?" Yunfeng said, "Skin wrapped around bone."

洞山初和尚示眾云。語中有語名為死句。語中無語名為活句。諸禪德。作麼生是活句。到遮裏實難得人。若也不動一塵不撥一境。見事便道答話長老。下脚不得東西南北。莫知多少。要得去離泥水。活人眼目舉唱宗風。激揚大事。不道全無。其柰還少。只緣未達其源。落在第八魔境界中。識得箇不名不物無是無非。頭頭物物無不具足。道我得安樂田地更不求餘。凡有扣擊問難即便敲牀豎拂。更不惜便施便設便行便用。向惡水坑裏頭出頭沒。弄箇無尾猢猻。到臘月三十日。鼓也打破。猢猻又走却了。手忙脚亂一無所成。悔將何及。若是箇衲僧。乍可凍殺餓殺。終不著他鶻臭布衫。

> Master Dongshan first addressed the assembly, saying: "Words within words are called dead phrases. Words without words are called living phrases. All you Chan practitioners, what is a living phrase? Truly, it is hard to find someone who understands this point here. If one does not move a single speck of dust, does not stir a single realm, and speaks of matters as soon as they appear, answering as an elder—such a one cannot even take a step, lost in all directions, unaware of how much there is. To leave behind the mud and water, to open people's eyes, to raise the true style of the school, and to stir up the great matter—it is not that such people do not exist at all, but they are still rare. This is only because they have not reached the source, falling into the eighth demon's realm. They recognize a state that is neither named nor thing-like, neither right nor wrong, seeing everything as complete and sufficient, claiming, 'I have attained a place of peace and ease, and seek nothing more.' Whenever someone comes to challenge or question them, they immediately knock on the bed or raise the whisk, and without hesitation, they employ every means, using it freely, diving in and out of a pit of filthy water, playing with a tailless monkey. But when the thirtieth day of the twelfth month comes, the drum is broken, and the monkey runs away—they are left in a panic, accomplishing nothing. What use is regret then? If one is a true monk, better to freeze to death or starve to death than to put on that stinking, crow-colored shirt."

天台智者大師在南嶽誦法華經。至藥王品云。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。

> Master Zhiyi of the Tiantai school was reciting the Lotus Sutra on Mount Nanyue. When he reached the Medicine King chapter, which says, "This is true diligence, this is called true Dharma-offering to the Thus Come One," he then awakened to the Lotus Samadhi and attained the Turning-Dharma-Round Dharani. He saw the assembly on Vulture Peak still solemnly gathered, not yet dispersed.

妙喜曰。而今未獲旋陀羅尼者。還見靈山一會否。若見。以何為證。若不見。是真精進是名真法供養如來。只恁麼念過。却成剩法矣。

> Miaoxi said: "Now, for those who have not yet attained the Great Dharani, do they still see the assembly at Vulture Peak? If they see it, what is the proof? If they do not see it, then this is true diligence and true Dharma-offering to the Tathagata. If you merely recite these words without understanding, it becomes surplus Dharma."

世尊纔生下。乃一手指天一手指地。周行七步目顧四方云。天上天下唯我獨尊。雲門云。我當時若見。一棒打殺與狗子喫。貴圖天下太平。雲峯悅云。雲門雖有定亂之謀。且無出身之路。保寧勇頌云。混沌未分人未曉。乾坤纔剖事潛彰。天生伎倆能奇恠。末上輸佗弄一場。

> The World-Honored One, as soon as he was born, pointed one hand to the sky and one to the ground, walked seven steps in a circle, and looked in all four directions, saying, "In heaven above and on earth below, I alone am the Honored One." Yunmen said, "If I had seen him then, I would have struck him dead with one blow and fed him to the dogs, to bring peace to the world." Yunfeng Yue said, "Yunmen may have a plan to quell disorder, but he lacks a way to escape himself." Baoning Yong's verse: Before chaos split, no one yet knew; Once heaven and earth were carved, events subtly showed. Heaven-born skills can seem so strange— In the end, it's he who puts on the show.

趙州和尚示眾云。此事的的。沒量大人出遮裏不得。老僧到溈山。見僧問如何是祖師西來意。溈山云與我過牀子來。若是宗師須以本分事接人始得。時有僧問如何是祖師西來意。州云庭前栢樹子。僧云和尚莫將境示人。曰我不將境示人。云如何是祖師西來意。曰庭前栢樹子。後法眼問光孝覺和尚近離甚處。曰趙州。云承聞趙州有栢樹子話是否。曰無。云往來皆謂。僧問如何是祖師西來意。州云庭前栢樹子。上座何得道無。曰先師實無此語。和尚莫謗先師好。五祖演和尚示眾。舉藥山問石頭。三乘十二分教某甲粗知。承聞南方直指人心見性成佛。實未明了。伏望和尚慈悲指示。石頭云。恁麼也不得。不恁麼也不得。恁麼不恁麼總不得。山僧在眾日聞兄弟商量道。即心即佛亦不得。不即心即佛亦不得。若恁麼說話。敢稱禪客。何故。殊不知石頭老人文武兼備韜略雙全。若是五祖見處也要諸人共知。只見波濤湧。不見海龍宮。

> Master Zhaozhou addressed the assembly, saying: "This matter is utterly real and evident. Yet even a person of boundless capacity cannot grasp it directly. Once, when I was at Mount Gui, I saw a monk ask, 'What is the meaning of the Patriarch's coming from the West?' Guishan replied, 'Pass me that stool.' Truly, a true master must guide people with the essential matter itself." At that time, a monk asked Zhaozhou, "What is the meaning of the Patriarch's coming from the West?" Zhaozhou said, "The cypress tree in the front courtyard." The monk said, "Master, please do not present an object as a means." Zhaozhou said, "I am not presenting an object." The monk asked again, "What is the meaning of the Patriarch's coming from the West?" Zhaozhou said, "The cypress tree in the front courtyard." Later, Fayan asked Master Guangxiao Jue, "Where have you recently come from?" He replied, "From Zhaozhou." Fayan said, "I hear that Zhaozhou had a saying about a cypress tree—is that so?" He replied, "No." Fayan said, "Everyone who comes and goes says that when a monk asked, 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou answered, 'The cypress tree in the front courtyard.' How can you say there was no such saying?" He replied, "My late teacher truly never said this. Please do not slander him." Master Wuzu Yan addressed the assembly, citing the story of Yaoshan asking Shitou: "I have a rough understanding of the Three Vehicles and the Twelve Divisions of teachings. But I have heard that in the South they directly point to the mind and see one's nature to attain Buddhahood—this I have not truly understood. I humbly beg the Master, out of compassion, to instruct me." Shitou said, "Not like this is impossible. Not unlike this is impossible. Not like this and not unlike this—all are impossible." Wuzu said: "When I was among the assembly, I heard fellow monks discussing, saying, 'Mind itself is Buddha—that is also impossible. Not mind, not Buddha—that is also impossible.' But if you talk like that, do you dare call yourselves Chan practitioners? Why? Because you fail to realize that the elder Shitou was equally versed in both civil and martial arts, skilled in both strategy and tactics. As for my own understanding—I want everyone to know it: 'You only see the surging waves; you do not see the Dragon King's palace beneath the sea.'"

唐明蒿和尚示眾云。文殊仗劒五臺橫行。唐明一路把斷妖訛。三世諸佛未出教乘。網底游魚龍門難渡。垂鉤四海只釣獰龍。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。寶劒揮時毫光萬里。放汝一路通方說話。把斷咽喉諸人甚處出氣。僧問。鈍根樂小法。不自信作佛。作佛後如何。曰水裏捉麒麟。云恁麼則便登高座也。曰騎牛上三十三天。問古人拈椎豎拂意旨如何。曰騎驢不著靴。

> Tang Ming Hao, a Chan Master, addressed the assembly, saying: "Manjushri wields his sword, roaming freely on Mount Wutai. Tang Ming has cut off all paths of falsehood and error. The Buddhas of the three times have not yet stepped beyond the teachings of the sutras. Fish swimming at the bottom of the net find it hard to leap over the Dragon Gate. I cast my hook across the four seas, seeking only to catch the fierce dragon. The profound discourse beyond ordinary words is offered to those seeking true knowledge. If one were to proclaim the essential teaching, Mount Sumeru would have to be shattered. If one were to speak of Buddhas and patriarchs, the seas would have to run dry. When the precious sword is wielded, its radiance spreads ten thousand miles. I grant you a path to speak freely. But with my throat cut off, where do you all find breath?" A monk asked, "Those of dull faculties delight in lesser teachings and do not believe they can become Buddhas. What happens after they become Buddhas?" Tang Ming replied, "Catching a qilin in the water." The monk said, "In that case, they would then ascend the high seat." Tang Ming said, "Riding an ox up to the Heaven of the Thirty-Three." The monk asked, "What is the meaning of the ancients raising a mallet or holding up a whisk?" Tang Ming said, "Riding a donkey without wearing shoes."

慈明和尚示眾云。一切賢聖皆以無為法而有差別。前是桉山後是主山。那箇是無為法。良久云。向下文長。付在來日。

> Master Ciming addressed the assembly, saying: "All sages and saints attain distinction through the unconditioned dharma." In front is Mount An, behind is Mount Zhu. Which one is the unconditioned dharma? After a long pause, he said: "The rest of the text is long; I will leave it for another day."

馬祖示眾云。汝等諸人各信自心是佛。此心即佛。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。又引楞伽經以印眾生心地。恐汝顛倒不自信此一心之法各各有之。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。淨穢兩邊俱不依怙。達罪性空。念念不可得。無自性故。故三界唯心。森羅及萬象。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。若了此意乃可隨時著衣喫飯長養聖胎。任運過時更有何事。汝受吾教。聽吾偈曰。心地隨時說。菩提亦只寧。事理俱無礙。當生即不生。僧問如何是修道。曰道不屬修。若言修得。修成還壞。即同聲聞。若言不修。即同凡夫。又問作何見解即得達道。師曰。自性本來具足。但於善惡事中不滯。喚作修道人。取善捨惡觀空入定即屬造作。更若向外馳求轉疎轉遠。但盡三界心量。一念妄心即是三界生死根本。但無一念即除生死根本。即得法王無上珍寶。無量劫來凡夫妄想諂曲邪偽我慢貢高合為一體。故經云。但以眾法合為此身。起時唯法起。滅時唯法滅。此法起時不言我起。滅時不言我滅。前念後念中念念念不相待。念念寂滅。喚作海印三昧。攝一切法。如百千異流同歸大海。都名海水。住於一味即攝眾味。住於大海即混諸流。如人在大海中浴。即用一切水。所以聲聞悟迷。凡夫迷悟。聲聞不知聖心本無地位因果階級。心量妄想修因證果。住於空定八萬劫二萬劫。雖即已悟。悟已却迷。諸菩薩觀如地獄苦。沈空滯寂不見佛性。若是上根眾生。忽爾遇善知識指示。言下悟去更不歷於階級地位。頓悟本性。故經云。凡夫有返復心而聲聞無也。對迷說悟。本既無迷悟亦不立。一切眾生從無量劫來不出法性三昧。長在法性三昧中著衣喫飯言談祇對。六根運用一切施為盡是法性。不解返源隨名逐相。迷情妄起造種種業。若能一念返照全體聖心。汝等諸人各達自心莫記吾語。縱饒說得河沙道理其心亦不增。總說不得其心亦不減。說得亦是汝心。說不得亦是汝心。乃至分身放光現十八變。不如還我死灰來。淋過死灰無力。喻聲聞妄修因證果。未淋過死灰有力。喻菩薩道業純熟。諸惡不染。若說如來權教三藏。河沙劫說不盡。猶如鉤鎖亦不斷絕。若悟聖心總無餘事。久立珍重。

> Mazu addressed the assembly, saying: "Each of you should trust that your own mind is Buddha. This mind is Buddha. Master Bodhidharma came from Southern India to China to transmit the one-mind Dharma of the Supreme Vehicle, enabling you to awaken. He also cited the Laṅkāvatāra Sūtra to seal the minds of sentient beings, fearing that you might be deluded and not trust that this one-mind Dharma is present in each of you. Thus, the Laṅkāvatāra Sūtra takes the Buddha's words and mind as its core, with no-gate as its dharma gate. Those who seek the Dharma should seek nothing. Outside the mind there is no other Buddha; outside Buddha there is no other mind. Do not grasp at good, do not reject evil, and do not rely on either purity or defilement. Realize that the nature of offenses is empty, and that not a single thought can be apprehended, because they lack self-nature. Therefore, the three realms are only mind. All phenomena, the myriad things, are imprinted by this one Dharma. Whatever forms you see are all seeing the mind. The mind is not self-existing; it exists because of forms. You should speak according to circumstances, and both things and principles will be unobstructed. The fruit of bodhi is likewise. What arises in the mind is called form. Knowing that forms are empty, arising is non-arising. If you understand this meaning, you can dress, eat, and nurture the sacred embryo according to circumstances. Passing the time freely, what else is there to do? Accept my teaching and listen to my verse: 'The mind-ground speaks according to circumstances; bodhi is also thus. Both things and principles are unobstructed; when arising, it is non-arising.'" A monk asked, "What is the practice of the path?" The master said, "The path does not belong to practice. If you say it is attained through practice, what is cultivated will still decay—this is the same as the śrāvakas. If you say it is not practiced, this is the same as ordinary beings." The monk asked again, "What view is needed to attain the path?" The master said, "The self-nature is originally complete. Just not lingering in good and evil matters is called a practitioner of the path. Grasping at good, rejecting evil, contemplating emptiness, and entering samādhi all belong to contrivance. If you further rush outward seeking, you become more distant and further away. Just exhaust the mind-measure of the three realms. A single deluded thought is the root of birth and death in the three realms. But without a single thought, you eliminate the root of birth and death and attain the supreme treasure of the Dharma King. For countless eons, ordinary beings' deluded thoughts, flattery, falsehood, arrogance, and conceit have merged into one body. Therefore, the sūtra says, 'It is only through the combination of various dharmas that this body is formed. When it arises, only dharmas arise; when it ceases, only dharmas cease. When these dharmas arise, it is not said that 'I' arise; when they cease, it is not said that 'I' cease.' The previous thought, the next thought, and the middle thought—none of the thoughts wait for each other. Each thought is still and extinct. This is called the Ocean Seal Samādhi, which encompasses all dharmas. Just as hundreds and thousands of different streams flow into the same ocean, all are called ocean water. Abiding in one flavor encompasses all flavors. Abiding in the great ocean mixes all streams. As a person bathing in the great ocean uses all the water, likewise the śrāvakas awaken from delusion, while ordinary beings are deluded about awakening. The śrāvakas do not know that the sacred mind originally has no stages, fruits, or hierarchies. With the mind-measure of deluded thought, they cultivate causes and attain fruits, abiding in empty samādhi for eighty thousand kalpas or twenty thousand kalpas. Although they have awakened, after awakening they fall back into delusion. Bodhisattvas regard this like the suffering of hell—sinking into emptiness and lingering in stillness, they do not see the Buddha-nature. If it is a being of superior faculties, suddenly encountering a good spiritual friend's guidance, they awaken right at the words, without passing through stages or ranks. They suddenly realize their original nature. Therefore, the sūtra says, 'Ordinary beings have a mind that turns back, but śrāvakas do not.' Awakening is spoken in contrast to delusion. Since fundamentally there is no delusion, awakening is also not established. All sentient beings, for countless eons, have not left the samādhi of Dharma-nature. They have always been in the samādhi of Dharma-nature while dressing, eating, speaking, and responding. All activities of the six faculties are entirely Dharma-nature. Not understanding to return to the source, they follow names and chase forms, deluded feelings arise falsely, and they create various karmas. If you can in a single thought reflect back, you are wholly the sacred mind. Each of you should realize your own mind and do not hold onto my words. Even if one could speak the principles of as many sands as the Ganges, the mind would not increase. If one could not speak them at all, the mind would not decrease. What can be spoken is still your mind; what cannot be spoken is also your mind. Even manifesting transformation bodies, emitting light, and displaying the eighteen transformations, this is not as good as returning to me the dead ashes. Soaked dead ashes have no power—this is a metaphor for śrāvakas who vainly cultivate causes and attain fruits. Unsoaked dead ashes have power—this is a metaphor for bodhisattvas whose practice is mature and who are unstained by all evil. If one speaks of the Tathāgata's expedient teachings in the three baskets, even eons as many as Ganges sands could not exhaust them, like interlocking chains that never break. If you awaken to the sacred mind, there is nothing remaining. Stand long, and take care."

妙喜曰。予建炎中首眾甌峯時。首座寮有洞山聰禪師所集禪門宗要祖堂二錄。宗要末上以石頭馬祖二師語為準式。故馬祖示眾篇其略云。故楞伽經以佛語心為宗無門為法門。則知後人錯以以字為云字無疑。後永明壽禪師天衣懷禪師於宗鏡通明二集中因之。後之學者不本來由。往往皆以以字為云字。更於經中求佛語心為宗無門為法門之語。良可笑也。豈不知楞伽經乃佛語心一品耳。馬師云。故楞伽經以佛語心為宗無門為法門。此二句皆馬祖指經大旨。非經語也。天衣云。無門之門直須得門入始得。此乃天衣指馬師無門之門之語。亦非經語也。然宗鏡通明二聖師所集未必皆錯。恐後來傳者之誤耳。諺云。一字三寫烏焉成馬。信然。博達之士如閱楞伽。果無佛語心為宗無門為法門之語。則當以聰禪師宗要所載為正。

> Master Miaoxi said: During the Jianyan era, when I was leading the assembly at Oufeng, in the head monk's quarters there were two records compiled by Zen Master Cong of Dongshan—the \*Essential Points of the Zen School\* and the \*Ancestral Hall Collection\*. At the very beginning of the \*Essential Points\*, the teachings of Masters Shitou and Mazu were used as authoritative standards. Thus, in Mazu's discourse to the assembly, the abbreviated version states: "The \*Lankavatara Sutra\* takes the Buddha's words and mind as its core, with no-gate as the dharma gate." From this, we know that later people mistakenly read the character "yi" (以) as "yun" (云)—there is no doubt about this. Later, Chan Master Yongming Shou and Chan Master Tianti Huai carried this forward in their respective collections, the \*Mirror of the Source\* and the \*Comprehensive Illumination\*. Students of later generations, not tracing the original source, have often taken "yi" as "yun." They even search within the sutras for the passage "the Buddha's words and mind as the core, with no-gate as the dharma gate"—how laughable! How could they not realize that the \*Lankavatara Sutra\* is but one chapter on the Buddha's words and mind? Master Ma's statement—"the \*Lankavatara Sutra\* takes the Buddha's words and mind as its core, with no-gate as the dharma gate"—these two phrases are Mazu pointing to the general intent of the sutra, not the sutra's own words. Tianti Huai said, "The gate of no-gate—you must enter through that gate to truly attain it." This is Tianti Huai pointing to Mazu's phrase "the gate of no-gate," also not the sutra's words. However, the \*Mirror of the Source\* and the \*Comprehensive Illumination\*, compiled by those two venerable masters, were not necessarily mistaken in every instance—it is likely errors introduced by later transmitters. As the saying goes: "Write a character three times and 'wu' becomes 'ma'; write 'ya' wrongly and it turns into 'yan.'" How true! If a learned and widely-read person examines the \*Lankavatara Sutra\* and indeed finds no passage saying "the Buddha's words and mind as the core, with no-gate as the dharma gate," then they should regard the version recorded in Chan Master Cong's \*Essential Points\* as correct.

神鼎諲和尚示眾。舉僧問首山一毫未發時如何。曰路逢穿耳客。云發後如何。曰不用更遲疑。曾有僧問神鼎。一毫未發時如何。向伊道白雲嶺上。云發後如何。曰㵎下水流。若是前來兩轉語有可咬嚼東看西看。若是神鼎遮語如喫木札瓦片相似。實無滋味。直是自見自悟始得。會麼。天高東南。地傾西北。

> Master Shending Yin addressed the assembly. He cited a case: A monk asked Master Shoushan, "What about before a single hair is stirred?" Shoushan said, "Encountering a guest with pierced ears on the road." The monk asked, "What about after it is stirred?" Shoushan said, "No need to hesitate further." There was once a monk who asked Master Shending, "What about before a single hair is stirred?" I told him, "White clouds above the ridge." The monk asked, "What about after it is stirred?" I said, "Streams flow below the gorge." If it's those earlier two replies, there's something to chew on—you can look east and west. But as for my words here, they're like eating wood shavings or clay tiles—truly flavorless. Only by seeing for yourself and awakening for yourself can you get it. Do you understand? The sky is high in the southeast; the earth tilts toward the northwest.

天衣懷和尚示眾云。二千年前大覺世尊欲將諸聖眾往第六天上說大集經。勑佗方此土人間天上一切獰惡鬼神悉皆集會受佛付囑擁護正法。設有不赴者四天門王飛熱鐵輪追之令集。既集會已。無有不順佛勑者。各發弘誓擁護正法。唯有一魔王謂世尊曰。瞿曇。我待一切眾生成佛盡。眾生界空。無有眾生名字。我乃發菩提心。臨危不變真大丈夫。諸仁者。作麼生著得一轉語與黃面瞿曇出氣。尋常神通妙用智慧辯才。到此總使不著。盡閻浮大地人無不愛佛。到遮裏何者是佛。何者是魔。還有人辨得麼。良久云。欲識魔麼。開眼見明。欲識佛麼。合眼見暗。魔之與佛。以拄杖一時穿却鼻孔。

> Master Tianyi Huai addressed the assembly, saying: "Two thousand years ago, the Great Awakened World-Honored One intended to lead the holy multitudes to the Sixth Heaven to preach the Mahāvaipulya Sūtra. He commanded all fierce and malign ghosts and spirits from other lands and this world—whether in the human realm or the heavens—to gather together, receive the Buddha's entrustment, and protect the true Dharma. Should any fail to appear, the Four Heavenly Kings would hurl blazing iron wheels to pursue and compel them to assemble. Once gathered, none dared disobey the Buddha's command; each made a great vow to safeguard the true Dharma. Only one demon king said to the World-Honored One, 'Gotama, I will wait until all sentient beings have attained Buddhahood, until the realm of beings is utterly empty and no name of any being remains—only then will I arouse the bodhi mind.' Unwavering in the face of peril—that is a true great hero. Good people, how can you utter a turning word to vent for the yellow-faced Gotama? All the usual miraculous powers, wondrous functions, wisdom, and eloquence are of no use here. Throughout this Jambudvīpa, everyone loves the Buddha. But here—what is the Buddha? What is the demon? Is there anyone who can distinguish? After a long pause, he said: 'Do you want to know the demon? Open your eyes and see brightness. Do you want to know the Buddha? Close your eyes and see darkness. Demon and Buddha alike—with one staff, I pierce through both their nostrils.'"

妙喜曰。天衣老漢恁麼批判直是奇特。雖然如是。未免話作兩橛。若向何者是佛何者是魔處便休去。不妨使人疑著。却云欲識魔麼開眼見明。欲識佛麼合眼見暗。郎當不少。又云魔之與佛以拄杖一時穿却鼻孔。雪上加霜。妙喜却為黃面老子代一轉語。待遮魔王道眾生界空無有眾生名字我乃發菩提心。只向佗道幾乎錯喚你作魔王。此語有兩負門。若人點檢得出。許你具衲僧眼。

> Miaoxi said: "Old Man Tianyi's critique is truly extraordinary. But even so, it inevitably splits the matter into two halves. If one were to stop right at the question of what is Buddha and what is Mara, it would indeed provoke contemplation. But then he says, 'Do you want to know Mara? Open your eyes and see brightness. Do you want to know Buddha? Close your eyes and see darkness.' That's quite a careless mess. He further says, 'Mara and Buddha—both are pierced through the nose by my staff at once.' That's adding frost on top of snow. Miaoxi, however, offers a turning phrase on behalf of the Yellow-Faced Elder. When that Mara king says, 'The realm of sentient beings is empty, with no names of sentient beings, and thus I give rise to the Bodhi mind,' I would simply tell him, 'I almost mistook you for Mara.' This phrase carries two aspects of fault. If anyone can discern this point, I grant that you possess the eye of a true mendicant."

韶國師示眾云。真宗不二。萬德無言。正當明時。如王寶劒。所以如來於一切處成等正覺。於刀山劒樹上成等正覺。於鑊湯鑪炭裏成等正覺。於棒下成等正覺。於喝下成等正覺。所以一動一靜一去一來一生一滅。未曾有纖毫異相。未曾有纖毫別相。更無毫𨤲絲髮許作見聞心識解會。何故。諸仁者。誠謂是非路絕妙性天機。所以云。汝生我亦生。汝殺我亦殺。生殺輪王機。交馳如電掣。

> Master Shao of the Guo Monastery addressed the assembly, saying: "The true teaching is beyond duality. All virtues are beyond words. At the very moment of illumination, it is like a king's precious sword. Thus, the Thus-Come One attains perfect enlightenment everywhere—on sword mountains and trees of blades, in cauldrons of boiling water and furnaces of burning coal, under the striking staff, and beneath the sharp shout. Therefore, in every movement and stillness, in every coming and going, in every birth and death, there is not the slightest trace of difference, not the slightest mark of distinction. There is not even a hair's breadth of separation for the mind to perceive, the consciousness to grasp, or the intellect to interpret. Why is this? Good people, truly it is said: the path of right and wrong is severed, and the wonder of the mind's natural activity shines forth. Thus it is said: 'When you are born, I am also born. When you kill, I also kill. The wheel-turning king's vital function, in birth and death, races back and forth like a flash of lightning.'"

道吾真和尚示眾云。師子兒哮吼。龍馬駒𨁝跳。古佛鏡中明。三山孤月皎。乃作舞下座。僧問凝然便會時如何。曰老鼠尾上帶研椎。如何是佛。曰洞庭為葢。古人道來時不將絲頭來。去時不將絲頭去。意旨如何。曰三生六十劫未是長期。僧無語。曰會麼。僧云不會。曰洞庭八百里未是闊。問如何是真如體。曰夜叉屈膝眼睛黑。如何是真如用。曰金剛杵打鐵山摧。

> Master Zhen of Daowu addressed the assembly, saying: "The lion's cub roars, the dragon-horse colt leaps. The ancient Buddha's mirror shines bright, the three mountains hold a lone moon clear." Then he performed a dance and stepped down from the seat. A monk asked, "What about when one awakens instantly and comprehends everything?" The Master replied, "A mouse's tail dragging a pounding pestle." The monk asked, "What is Buddha?" The Master said, "Lake Dongting as a lid." The monk said, "The ancients said, 'When coming, not a single thread is brought; when going, not a single thread is taken.' What is the meaning of this?" The Master replied, "Three lives and sixty kalpas are not a long time." The monk fell silent. The Master said, "Do you understand?" The monk said, "I do not understand." The Master said, "The eight hundred li of Lake Dongting is not vast." The monk asked, "What is the essence of True Suchness?" The Master replied, "A yaksha with bent knees, eyes of darkness." The monk asked, "What is the function of True Suchness?" The Master said, "The vajra pestle strikes, and the iron mountain crumbles."

靈雲因見桃花悟道。有頌云。三十年來尋劒客。幾回葉落又抽技。自從一見桃花後。直至如今更不疑。舉似溈山。山云。從緣入者永不退失。汝善護持。玄沙云。諦當甚諦當。敢保老兄未徹在。

> Lingyun became enlightened upon seeing peach blossoms. There is a verse that goes: "For thirty years I sought the sword-bearer, / Many times leaves fell and branches grew again. / Since once I saw the peach blossoms, / Until now, I have never doubted." He shared this with Guishan, who said, "Those who enter through conditions never regress. Take good care of it." Xuansha said, "It is quite accurate, quite accurate, but I dare say you have not yet fully penetrated it."

妙喜曰。一家有事百家忙。

> Miao Xi said, "When one family has a matter, a hundred families are busy."

楊岐和尚示眾云。身心清淨諸境清淨。諸境清淨身心清淨。還知楊岐老人落處麼。河裏失錢河裏摝。

> Master Yangqi addressed the assembly, saying: "When the body and mind are pure, all phenomena are pure. When all phenomena are pure, the body and mind are pure. Do you still understand where this old man Yangqi has landed? If you lose money in the river, you search for it in the river."

德山和尚示眾云。諸子。從朝至暮有甚麼事。莫要逞驢唇馬觜。問德山老漢麼。我且不怕你。未審諸子有何疑慮。近來末法時代多有鬼神。羣隊傍家走言我是禪師。未審學得多少禪道。說似老漢來。你諸方老禿奴教汝修行作佛。傍家走成得幾箇佛也。你若無可學。又走作甚麼。若有學者。你將取學得底來呈似老漢看。一句不相當須喫痛棒始得。你被佗諸方老禿奴魔魅著。便道我是修行人。打硬作模作樣。恰似得道底人面孔。莫取次用心。萬劫千生輪回三界皆為有心。何以故。心生則種種法生。若能一念不生則永脫生死。不被生死纏縛。要行即行要坐即坐。更有甚麼事。仁者。我見你諸人到處發心。向老禿奴會下學。佛法荷負不惜身命。皆被釘却諸子眼睛。斷諸子命根。三二百箇婬女相似。道我王化建立法幢。為後人開眼目。自救得麼。仁者。如此說修行。你豈不聞道老胡經三大阿僧祇劫修行即今何在。八十年後死去與你何別。諸子。莫狂勸你不如休歇去無事去。你瞥起一念心便是魔家眷屬破戒俗人。你見德山出世。十箇五箇總擬聚頭來難問。待教結舌無言。你是僂儸兒。今何不出來。破布袋裏盛錐子。不出頭是好手。我要問你實底莫錯。仁者波波地傍家走道我解禪解道。點胷點肋稱楊稱鄭。到遮裏須盡吐却始得無事。你但外不著聲色。內無能所知解。體無凡聖。更學甚麼。設學得百千妙義。只是箇喫瘡疣鬼。總是精魅。我遮箇虗空道有且不是有。道無且不是無。言凡不凡言聖不聖。一切處安著佗。不得與你萬法為師。遮箇老漢不敢謗佗。所以老胡吐出許多方便涕唾。教你無事去。莫向外求。你更不肯。欲得採集殊勝言句。蘊在胷襟巧說言辭。以舌頭取辦高著布裙貴圖人知道我是禪師。要出頭處。若作如此見解。打那鬼骨臀入󳫠舌地獄有日在。到處覔人道我是祖師門下客。被佗問著本分事。口似木𣔻便却與佗說菩提涅槃真如解脫。廣引三藏言教是禪是道。誑佗閭閻有甚麼交涉。謗我先祖。德山老漢見處即不然。遮裏佛也無。法也無。達磨是老臊胡。十地菩薩是擔糞漢。等妙二覺是破戒凡夫。菩提涅槃是繫驢橛。十二分教是鬼神簿拭瘡膿紙。四果三賢初心十地是守古塚鬼。自救得也無。佛是老胡屎橛。仁者。莫錯身被瘡疣衣。學甚麼事。飽喫飯了說真如涅槃。皮下還有血麼。須是箇丈夫始得。汝莫愛聖。聖是空名。向三界十方世間若有一塵一法可得。與你執取生解保任貴重者。盡落天魔外道。是有學得底。亦是依草附木精魅野狐。諸子。老漢此間無一法與你諸子作解會。自己亦不會禪。老漢亦不是善知識。百無所解。只是屙屎放尿乞食乞衣。更有甚麼事。德山老漢勸你不如無事去。早休歇去。莫學顛狂。每人擔箇死屍浩浩地去。到處向老禿奴口裏愛佗涕唾喫。便道我是入三昧修蘊積行長養聖胎願成佛果。如斯等輩。德山老漢見。似毒箭入心。花針亂眼。辜負先祖帶累我宗。圖他道我是出家兒。如此消佗十方施主。水也消不得。莫筭道敢向佗國王地上行。父母不供甘旨。豈為無罪。莫錯用心。閻羅王徵你草鞋錢有日在。穿你鼻孔擊著橛上償佗宿債。莫言老漢不道。是你諸人大似有福遇著德山出世。與你解却繩索。脫却籠頭。卸却角䭾。作箇好人去。三界六道收攝你不得。更無別法。是箇烜赫虗空無礙自在。不是你莊嚴得底物。從佛從祖皆傳此法而得出離。一大藏教只是整理。你今時人諸子莫向別處求覔。乃至達磨小碧眼胡僧到此來。也只是教你無事去。教你莫造作。著衣喫飯屙屎送尿。更無生死可怖。亦無涅槃可得。無菩提可證。只是尋常一箇無事人。第一莫拱手作禪師。覔箇出頭處。巧言語魔魅後生。欲得人喚作長老。自己分上都無交涉。徒知心識浩浩地日夜揑恠不休。稱楊稱鄭。我是江西馬大師宗徒。德山老漢且不是你羣隊人。我見石頭和尚不識好惡。老漢所以罵伊。諸子你但莫著聲色名言句義境致機關道理善惡凡聖。取捨攀緣染淨明暗有無諸念。可中與麼得方是箇無事人。佛亦不如你。祖亦不如你。仁者。莫走蹋汝脚板闊去。別無禪道可學。若有學得者。即是二頭三首外道見解。亦無神通變現可得。汝道神通是聖。諸天龍神五通神仙外道修羅亦有神通。應可是佛也。孤峯獨宿一食卯齋。長坐不臥六時禮念。疑佗生死。老胡有言。諸行無常是生滅法。若言入定凝神靜慮得者。尼乾子等諸外道師亦入得八萬劫大定。莫是佛否。明知邪見精魅。仁者。老胡不是聖。佛是老胡屎橛。且要仁者辨取好惡。莫著人我。免被諸聖橛。菩提橛。解脫殊勝名言妙義沒溺繫縛汝。何以故。一念妄心不盡即是生死相續。仁者。時不待人。莫因循過日。時光可惜。老漢不圖你田舍奴荷負。若肯即信取。若不肯每人有箇屎鉢擔取去。老漢亦不求你。諸方大有老禿奴取一方處所說禪說道。你急去學取抄取。我此間終無一法與你諸人。仁者。問取學取以為知解。老漢不能入󳫠舌地獄。若有一塵一法示諸人。說言有佛有法有三界可出者。皆是野狐精魅。諸仁者。欲得識麼。只是箇虗空尚無纖塵可得。處處清淨光明洞達。表裏瑩徹無事無依無棲泊處。有甚麼事。老漢從生至死只是箇老比丘。雖在三界生而無垢染。欲得出離何處去。設有去處亦是籠檻。魔得其便。仁者。莫用身心。無可得。只要一切時中莫用。佗聲色應是從前行履處。一時放却。頓脫覊鎖。永離葢纏。一念不生即前後際斷。無思無念。無一法可當情。仁者。作麼生擬下口觜。你多知解。還曾識渠面孔麼。出家兒乃至十地滿心菩薩覔佗蹤跡不著。所以諸天歡喜。地神捧足。十方諸佛讚歎。魔王啼哭。何以故。緣此虗空活鱍鱍地。無根株。無住處。若到遮裏。眼孔定動即沒交涉。仁者。莫求佛。佛是大殺人賊。賺多少人入婬魔坑。莫求文殊普賢。是田舍奴。可惜許一箇堂堂丈夫兒。喫佗毒藥了便擬作禪師面孔。見神見鬼。向後狂亂傍家走覔師婆打瓦卜去。被無知老禿奴便即與卜道。教你禮祖師鬼。佛鬼。菩提涅槃鬼。是小婬女子不會。便問如何是祖師西來意。遮老禿奴便打禪牀作境致。豎拂子云。好晴好雨好燈籠。巧述言詞強生節目。言有玄路鳥道。展手若取。如是說。如將寶器貯於不淨。如將人糞作旃檀香。仁者。彼既丈夫我亦爾。怯弱於誰。竟日就佗諸方老禿奴口觜。接佗涕唾喫了。無慚無愧。苦哉苦哉。狂却子去。因果分明。水牯牛牽犁拽杷。眼睛突出。氣力不登。大棒打你脊。劫佛衣食。道我修行了也。若不明大理。饒你去佛肚裏過來。只是箇能行底屎橛。不曾遇著好人。便即認得六根門頭光影。向口裏說取露布是隱言妙句光彩尖新。爭柰你自家無分。仁者。是別人涕唾。更有一輩三三兩兩聚頭商量。甚麼處無事好經冬過夏。快說禪道。有知解。會義理。仁者。總作如此見解覔便宜。豈有如此道理。入地獄有日在。莫道不向諸子說。到處菜不擇一莖。柴不般一束。一朝福盡。只是喫草去。虗消信施濫稱參學更作禪師模樣。無益於人。自己分上十二時中行履處心常附物。見人只欲妖媚掉尾子指東話西。眼裏口邊果然不見。只欲將相似語勘當解處。老漢與你諸人何別。郎君子莫取一期眼下口快。喫佗毒藥了。似貪婬女人不持齋戒。瞎禿奴羣羊僧顛却佗人入地獄。仁者。莫取次看冊子尋句義覔勝負。一遞一口何時休歇。老漢相勸不是惡事。切須自帶眼目辨取清濁。是佛語是魔語。莫受人惑。所以殊勝名言皆是老胡一期方便施設。切須休歇去。莫倚一物領佗言語作解會。揀擇親疎浮虗詐偽。記佗閑言長語。皆是比量。仁者。老漢只恐諸子墮坑落壍。作薄福業。事褫脣觜得少為足。向靜處立不肯進前。自惑諸境亂走佗人由巡萬法。葢為不信虗空本來無事。增減佗不得。你諸人好似老鵶。身在虗空心在糞堆上。只覔死物喫。諸子。莫道德山老漢不曾入叢林商量。高聲罵取無人情不怕業。只為諸子不守分。馳騁四方傍佗門戶。恰似女姑鬼傳言送語。依事作解。心跡不忘。自猶不立。常負死屍擔枷帶鎖。五百一千里來到德山面前。八字立地如欠伊禪道相似。和尚須為我說指示我。老漢全體作用大棒。鎧遮田舍奴罵賊。屎孔面不識好惡。到我遮裏恰似遇澧州人煑魚羹爛臛一頓。且圖你放下重擔。去却枷鎖。作箇好人去。還肯麼。若肯即住。不肯一任脫去。珍重。

> Master Deshan addressed the assembly, saying: "Good people, from morning to night, what is there to occupy you? Don't go rattling on with clever talk and asking this old man Deshan questions. I'm not afraid of you. But tell me, what doubts or worries do you have? In these latter days of the Dharma, there are many ghosts and spirits running around in gangs, claiming 'I am a Zen master.' How much Zen have you actually learned? Bring it out and show this old man. Those bald old frauds from all directions tell you to cultivate and become a Buddha—but running around like that, how many Buddhas have you produced? If there's nothing to learn, then why are you running around? If there is something to learn, bring what you've learned and show this old man. If even one phrase doesn't measure up, you deserve a beating. You've been bewitched by those bald old frauds, saying 'I am a cultivator,' putting on airs and posturing like someone who's attained the Way. Don't waste your mind on such things. Through countless eons and a thousand rebirths, circling in the three realms—all because of the mind. Why? Because when the mind arises, all phenomena arise. If you can bring forth not a single thought, you will be forever free from birth and death, no longer bound by it. Walk when you want to walk, sit when you want to sit—what else is there to do? Friends, I see you all going around making vows, studying the Dharma under bald old frauds, shouldering the burden as if your life depended on it. But they've nailed shut your eyes and cut off your life's root. Like two or three hundred wanton women, they say 'I spread the king's teaching and establish the Dharma banner, opening the eyes of later generations.' Can they even save themselves? Friends, speaking of cultivation this way—haven't you heard how the old barbarian (the Buddha) cultivated for three great eons? Where is he now? He died after eighty years—how is that different from you? Good people, don't be deluded. I urge you: better to rest and stop. Be done with it. The moment a single thought arises, you're already part of Mara's family—a broken-precept layperson. You see Deshan appearing in the world, and five or ten of you gather to challenge him with questions, hoping to stump him into silence. You think you're clever wretches. Why not come out now? A needle in a torn bag—not poking out is the real skill. I want to ask you for the truth, so don't be mistaken. Friends, rushing here and there saying 'I understand Zen, I understand the Dharma,' thumping your chests, name-dropping this teacher and that—when you come here, you must spit it all out before you can be free. Just don't cling to sounds and forms externally; internally, have no knowledge or understanding. Realize there is neither ordinary nor sacred. What more is there to learn? Even if you learned a hundred thousand subtle meanings, you'd just be a ghost feeding on sores—all of it is spirit possession. This emptiness I speak of—say it exists and it's not existence; say it doesn't exist and it's not non-existence. Call it ordinary and it's not ordinary; call it sacred and it's not sacred. Nothing can pin it down. It's the teacher of all phenomena. This old man wouldn't dare slander it. That's why the old barbarian spewed out so many expedient teachings, so much spit and phlegm—telling you to be done with things, not to seek outside. But you refuse. You want to collect fancy sayings, store them in your chest, speak cleverly, show off your eloquence, dress up in fine robes so people know 'I am a Zen master.' If you have such views, you'll get your ghost-bones beaten and end up in the tongue-pulling hell before long. Running around everywhere, telling people 'I'm a disciple of the patriarchs'—when asked about your own true nature, your mouth goes stiff as wood. Then you trot out 'bodhi, nirvana, suchness, liberation,' citing the whole canon as 'this is Zen, this is the Way,' deceiving the common folk. What does that have to do with anything? You're slandering our ancestors. Deshan's view is otherwise. Here, there's no Buddha, no Dharma. Bodhidharma is an old stinking barbarian. The ten-stage bodhisattvas are dung-carriers. Equal and wondrous enlightenment are broken-precept ordinary people. Bodhi and nirvana are hitching posts for donkeys. The twelve divisions of scripture are ghost-registers and tissue for wiping pus. The four fruits, three worthies, and ten stages are ghosts guarding old tombs. Can they even save themselves? The Buddha is an old barbarian's shit-stick. Friends, don't be mistaken. Wrapped in clothes of sores and scabs, what are you studying? After eating your fill, you talk about suchness and nirvana—is there even blood under your skin? You must be a real person of courage. Don't be attached to holiness—holiness is just an empty name. If there's even a single speck of dust, a single dharma in the three realms and ten directions that you grasp, cling to, interpret, preserve, and treasure—it's all the work of demons and heretics. Even what you learn is just spirits clinging to grass and trees, fox demons. Good people, this old man has not a single dharma to give you as understanding. I myself don't understand Zen. I'm no good teacher. I understand nothing at all—just shitting, pissing, begging for food and clothes. What else is there? Deshan urges you: better to have no affairs. Rest early. Don't learn madness. Each of you carries a corpse around, bustling about, going to bald old frauds to swallow their spit, saying 'I enter samadhi, accumulate practices, nourish the sacred embryo, and wish to attain Buddhahood.' People like this—Deshan sees them like poison arrows in the heart, needles poking the eyes. They betray our ancestors and burden our tradition. They want people to say 'I am a renunciant.' Yet they consume the offerings of the ten directions—they can't even digest water. Don't say they aren't guilty: daring to walk on the king's land, not providing for their parents—how is that without fault? Don't misuse your minds. King Yama will collect his shoe-money from you one day. He'll pierce your nose and tie you to a post to repay old debts. Don't say this old man didn't warn you. You people are quite fortunate to encounter Deshan appearing in the world, to loosen your bonds, remove your halters, and take off your packs—to become good people. The three realms and six paths can't hold you anymore. There's no other dharma—just this blazing emptiness, unobstructed, free. It's not something you can adorn or fabricate. All Buddhas and patriarchs transmitted precisely this and attained liberation. The entire canon is just commentary. People of today, don't seek elsewhere. Even Bodhidharma, that blue-eyed barbarian monk, came here only to tell you: be done with things. Don't fabricate. Wear clothes, eat, shit, piss. There's no birth-and-death to fear, no nirvana to attain, no bodhi to realize. Just be an ordinary person with nothing to do. Above all, don't fold your hands and play Zen master, seeking a place to shine, bewitching the young with clever words, wanting to be called 'Elder.' It has nothing to do with your own true nature. You just let your mind-chatter roll on day and night, pinching and twisting at strange things, dropping names—'I'm a disciple of Master Ma of Jiangxi.' Deshan isn't one of your crowd. I saw Patriarch Shitou—he didn't know good from bad, so this old man scolded him. Good people, just don't cling to sounds, forms, words, meanings, situations, mechanisms, principles, good, evil, ordinary, sacred, grasping, rejecting, attachment, purity, defilement, light, dark, existence, non-existence—all such thoughts. If you can be thus, you are truly a person of no affairs. Then even the Buddha is not your equal, nor the patriarchs. Friends, don't run around wearing out your soles. There's no Zen or Way to learn. If there were something to learn, it would be the view of heretics with two heads and three faces. Nor is there any spiritual power or transformation to attain. You say supernatural powers are sacred? The devas, dragons, spirits, five-power immortals, heretics, and asuras all have powers—does that make them Buddhas? Living alone on a peak, eating once at dawn, sitting all night without lying down, worshipping at all six hours—still doubting birth and death. The old barbarian said: 'All conditioned things are impermanent—this is the Dharma of arising and ceasing.' If you say entering samadhi, concentrating the spirit, and stilling thought is attainment—then the Nirgranthas and other heretic teachers also entered great samadhi for eighty thousand eons. Are they Buddhas? Clearly, this is wrong view and spirit delusion. Friends, the old barbarian was not sacred. The Buddha is the old barbarian's shit-stick. What matters is that you discern good from bad. Don't cling to self and other, avoiding being drowned and bound by all these holy stakes, bodhi stakes, liberation talk, high-flown phrases and subtle meanings. Why? Because as long as a single false thought remains unexhausted, birth and death continues. Friends, time waits for no one. Don't idle away your days. Time is precious. This old man doesn't need you to shoulder burdens like field slaves. If you're willing, then trust. If not, each of you has your own shit-bowl—carry it away. This old man doesn't seek anything from you. There are plenty of bald old frauds in all directions occupying places, preaching Zen and the Way. Go quickly, learn, copy it down. Here, I have nothing at all to give you. Friends, if you go asking and learning to accumulate knowledge and views, this old man won't end up in the tongue-pulling hell. If there were even a speck of dust or a single dharma I could show anyone—saying there's a Buddha, a Dharma, three realms to escape—that would be fox spirit delusion. Do you want to know? It's just this emptiness, without even a thread of dust. Everywhere is pure, clear, radiant, penetrating—inside and out transparent, nothing to do, nothing to rely on, nowhere to perch. What affair is there? This old man, from birth to death, is just an old monk. Though born in the three realms, he's undefiled. If you want to escape, where would you go? Even if there were a place to go, it would still be a cage, and demons would find their opening. Friends, don't use body or mind—there's nothing to grasp. Just don't use them at any moment. The sounds and forms you pursued before—let them all go at once. Suddenly free from bonds and fetters, forever released from covering entanglements. When not a single thought arises, past and future are cut off. No thinking, no pondering—no single dharma can stir your feelings. Friends, how could you even open your mouths? You have so much knowledge and interpretation—have you ever recognized its face? Renunciants, even bodhisattvas at the tenth stage cannot find its traces. That's why the gods rejoice, earth spirits hold up its feet, Buddhas of the ten directions praise it, and Mara weeps. Why? Because this emptiness is completely alive—no root, no trunk, no dwelling place. If you arrive here, the moment your eyes blink, you've lost it. Friends, don't seek Buddha. Buddha is a great murderer and thief who has tricked countless people into the pit of lust and Mara. Don't seek Manjushri or Samantabhadra—they're field slaves. What a pity. A fine stalwart person swallows poison and then tries to put on a Zen master's face, seeing ghosts and spirits, then goes running around madly to find fortune-tellers and shamanesses, casting tiles to divine their fate. Some ignorant bald fraud will tell your fortune: 'Worship the patriarch-ghost, the Buddha-ghost, the bodhi-nirvana ghost.' A young deluded woman, not understanding, asks: 'What is the meaning of the patriarch's coming from the West?' That bald old fraud then slaps the meditation bench, makes a show of it, raises his whisk and says: 'Fine weather, fine rain, fine lantern.' Clever words, fabricating complications, speaking of mystic paths and bird trails, stretching out his hand—if you take such talk, it's like storing precious treasure in filth, like mistaking human dung for sandalwood fragrance. Friends, 'he's a man, and so am I.' Why be timid before anyone? All day long you hang on the lips of bald old frauds, swallowing their spit, without shame or remorse. Bitter, bitter! They turn you mad. Cause and effect are clear. A water-buffalo pulls the plow and drags the harrow, eyes bulging, strength failing. A big stick beats your back. You steal the Buddha's food and clothing, saying 'I've cultivated!' If you don't understand the great principle, even if you passed through the Buddha's belly, you'd just be a walking shit-stick. Never having met a good person, you mistake the play of light at the six sense gates for realization, then recite memorized phrases—recondite words, clever lines, sharp and fresh. But what do you actually have for yourself? Friends, that's just other people's spit. There's another type: gathering in twos and threes, discussing where to pass the winter and summer in idleness, eagerly discussing Zen and the Way, racking up knowledge and interpretations, making sense of doctrines. Friends, seeking advantage with such views—what reason is there in that? You'll be in hell before long. Don't say this old man didn't tell you. Everywhere you go, you don't pick a single stalk of greens or carry a single bundle of firewood. When your blessings run out, you'll be eating grass. You waste believers' offerings, falsely claim to be serious practitioners, and put on Zen master airs—all useless to others. In your own share, through the twelve hours, your mind clings to things. Seeing people, you only want to flatter and wag your tail, pointing east while talking west. In your eyes and on your lips, nothing genuine appears—only similar-sounding phrases to test and judge others. How are you any different from this old man? Gentlemen, don't grab at momentary cleverness. Swallow poison, and like lustful women who don't keep precepts, you blind others and drag them to hell—a flock of sheep-monks and blind shavelings. Friends, don't casually flip through texts, hunting for phrases and meanings, seeking victory and defeat—one exchange after another, when will it end? This old man urges you not from ill will. You must bring your own eyes to discern clear from murky—what is Buddha's speech and what is Mara's speech. Don't be fooled by others. These exquisite phrases are all just expedient means the old barbarian used for a time. You must rest and stop. Don't lean on anything, don't take others' words as understanding, don't judge close and distant, hollow and false, don't memorize idle talk and gossip—all of it is mere inference. Friends, this old man only fears you'll fall into pits and traps, creating thin blessings—squabbling with your lips and tongues, content with a little, standing still in quiet places, unwilling to advance, deluding yourselves with sensory objects, running after others, chasing after myriad dharmas. All because you don't believe that emptiness is originally without affairs, and cannot be increased or decreased. You people are like old crows—body in the sky, mind on a dung heap, only seeking dead things to eat. Good people, don't say Deshan has never entered the monasteries to debate. I shout and scold without concern for feelings, unafraid of karma—only because you don't keep your place, galloping in all directions, clinging to others' doorways like ghost-women passing messages, interpreting things through concepts, never forgetting mental traces, never establishing yourselves. Always carrying a corpse, wearing cangue and chains, you travel five hundred or a thousand miles to stand before Deshan, feet planted wide, as if I owe you Zen and the Way—'Teacher, you must explain it to me, point it out to me.' This old man's whole being is a beating-stick. I scold these field slaves and thieves: 'Shit-faced creatures who don't know good from bad! Coming to me is like hitting a Lizhou man's fish stew—one good fill. I just want you to put down your heavy load, remove your cangue and chains, and become good people.' Are you willing? If so, stay. If not, go. Take care."

國師三喚侍者。侍者三應。國師云。將謂吾辜負汝。誰知汝辜負吾。

> The National Master called his attendant three times, and the attendant responded three times. The National Master said, "I thought I had failed you, but it turns out you have failed me."

妙喜曰。國師還見侍者麼。侍者還見國師麼。

> Wonderful Joy said, "Does the National Master still see his attendant? Does the attendant still see the National Master?"

雪竇和尚示眾云。布袋裏盛錐子。不出頭是好手。大眾。雪竇錐頭出也。莫有傍不肯底禪客出來。良久云。諸人既乃縮頭。且聽諸方檢責。一日問僧你浴未。僧云某此生不浴。曰你不浴圖箇甚麼。僧云今日被和尚勘破。曰賊不打貧兒家。

> Xuedou, the master, addressed the assembly, saying, "A needle hidden in a cloth bag—not showing its point is the mark of a skilled hand." Then he added, "Dear assembly, Xuedou's needle point has now come out. Is there any adept among you who dares to step forward and challenge it?" After a long silence, he said, "Since all of you have withdrawn your heads, I will let others examine and criticize you." One day, he asked a monk, "Have you bathed yet?" The monk replied, "In this life, I have never bathed." Xuedou said, "If you don't bathe, what are you trying to achieve?" The monk answered, "Today, I have been seen through by the master." Xuedou said, "A thief does not strike the home of the poor."

臨濟和尚示眾云。今時學佛法者且要求真正見解。若得真正見解。生死不染去住自由。不要求殊勝殊勝自至。道流。只如自古先德皆有出人底路。如山僧指示人處只要你不受人惑。要用便用更莫遲疑。如今學者不得。病在甚處。病在不自信處。你若自信不及。即便忙忙地狥一切境。被佗萬境回換不得自由。你若能歇得念念馳求心。便與祖佛不別。你欲得識祖佛麼。只你面前聽法底是。學人信不及。便向外馳求。設求得者。皆是文字名相。終不得佗活祖意。此時不遇。萬劫千生輪回三界徇好惡境。掇去驢牛肚裏生。道流。約山僧見處。與釋迦不別。每日多般用處欠少甚麼。六道神光未曾間歇。若能如是見得。即是一生無事人。大德。三界無安猶如火宅。此不是你久停住處。無常殺鬼一剎那間不擇貴賤老少。你要與祖佛不別。但莫外求。一念清淨心光是你屋裏法身佛。一念無分別心光是你屋裏報身佛。一念無差別心光是你屋裏化身佛。此三種身是你即今目前聽法底人。只為不向外馳求有此功用。若據經論家取三種身為極則。約山僧見處不然。此三種身是名言。亦是三種依。古人云。身依義立。土據體論。法性身。法性土。明知是光影。大德。你且識取。弄影底人是諸佛之本源。一切處是道流歸舍處。是你四大色身不解說法聽法。脾胃肝膽不解說法聽法。虗空不解說法聽法。是甚麼解說法聽法。是你目前歷歷底物一段孤明。是遮箇解說法聽法。若如是見得。便與祖佛不別。但一切時中更莫間斷觸目皆是。只為情生智隔想變體殊。所以輪回三界受種種苦。約山僧見處。無不甚深無不解脫。道流。心法無形通貫十方。在目曰見。在耳曰聞。在鼻齅香。在口談論。在手執捉。在足運奔。本是一精。明分為六和合一心。既無隨處解脫。山僧恁麼說意在甚處。只為一切處馳求心不能歇。上佗古人閑機境。道流。取山僧見處。坐斷報化佛頭。十地滿心猶如客作兒。等妙二覺擔枷鎖漢。羅漢辟支猶如廁穢。菩提涅槃如繫驢橛。何以如此。只為道流不達三祇劫空。所以有此障礙。若是真正道人終不如是。但能隨緣消舊業。任運著衣裳。要行即行要坐即坐。無一念心希求佛果。緣何如此。古人云。若欲作業求佛。佛是生死大兆。大德。時光可惜。只據傍家波波地學禪學道認名認句。求佛求祖求善知識。意度莫錯。道流。你只有一箇父母。更求何物。你自返照看。古人云。演若達多失却頭。求心歇處即無事。大德。且要平常。莫作模樣。有一般不識好惡禿兵。便即見神見鬼指東畫西好晴好雨。如是之流盡須抵債。向閻羅王前吞熱鐵圓有日在。好人家男女被遮般野狐精魅所著。便即揑恠瞎屢生。索飯錢有日在。道流。切要求取真正見解向天下橫行。免被遮一般精魅惑亂身心。更莫造作。只是平常你纔擬心早是錯了也。且莫求佛。佛是名句。你還識馳求底麼。三世十方佛祖出來。也只為求法。如今參學道流也只為求法。得法始了。未得依前輪回五道。云何是法。法者是心法。心法無形貫通十方。目前見用。人信不及。便乃認名認句向文字中求其意度。與佛法天地懸隔。道流。山僧說法說甚麼法。說心地法。便能入淨入穢入凡入聖入真入俗。要且不是你真俗凡聖能與一切真俗凡聖安名。一切真俗凡聖安著箇名字不得。道流。把得便用更莫安排。方契玄旨。山僧說法與天下人別。只如有箇文殊普賢出來目前。各現一身問法。纔道咨和尚。我早辨了也。何以如此。只為我見處別。外不取凡聖。內不住根本。見徹本法。更不疑謬。

> Linji said to the assembly: "Those who study Buddhism today must first seek true understanding. If you gain true understanding, birth and death no longer stain you—you come and go freely, without needing to chase after excellence, for excellence arrives on its own. "Followers of the Way, the ancient masters all had their own way of guiding people. My way of pointing things out is simply to keep you from being fooled by others. Use it when you need it—don't hesitate. Why is it that students today fail to grasp this? The problem lies in their lack of self-confidence. If you don't trust yourself enough, you'll be swept along by every circumstance, spun around by the ten thousand things without any freedom. But if you can quiet the mind that races after thoughts, you'll be no different from the ancestors and Buddhas. "Do you want to know the ancestors and Buddhas? It's just the one who is listening to this teaching right now. But students don't believe this, so they run outside searching. Even if they find something, it's only words and concepts—they'll never grasp the living meaning of the ancestors. Miss this moment, and you'll wander through countless eons, cycling through the three realms, chasing after what you like and dislike, ending up born in the belly of a donkey or an ox. "Followers of the Way, from where I stand, I'm no different from Shakyamuni. In every activity of daily life, what's lacking? The radiant awareness of the six senses never pauses for a moment. If you can see it this way, you'll be someone with nothing to do for the rest of your life. "Great teachers, the three realms are not a safe place—they're like a burning house. This is not where you should stay for long. The death-dealing demon comes in an instant, showing no favor to rich or poor, old or young. If you want to be no different from the ancestors and Buddhas, just don't seek outside. The pure radiant mind in a single thought is your Dharmakaya Buddha within. The mind that doesn't discriminate in a single thought is your Sambhogakaya Buddha within. The mind free of distinction in a single thought is your Nirmanakaya Buddha within. These three bodies are just the person listening to this teaching right now—simply because you don't run outside seeking, this function is present. "Now, the scholars of sutras and commentaries may take these three bodies as the ultimate, but from where I stand, that's not the case. These three bodies are merely names—they're also three kinds of reliance. The ancients said: 'The body is established based on meaning; the land is discussed based on substance.' The Dharmakaya body and Dharmakaya land—clearly these are just reflections and shadows. "Great teachers, recognize the one who plays with these reflections—that is the source of all Buddhas. Everywhere is the home where followers of the Way return. Your four-element physical body doesn't know how to teach or listen. Your spleen, stomach, liver, and gallbladder don't know how to teach or listen. Empty space doesn't know how to teach or listen. So what is it that teaches and listens? It's that which stands clearly before you right now—a solitary brightness, complete and luminous. This is what teaches and listens. If you see it this way, you're no different from the ancestors and Buddhas. "But in every moment, don't let this awareness be interrupted—touch everything with it. It's only because emotions arise that wisdom is blocked; because thoughts shift that substance changes. That's why beings cycle through the three realms, experiencing all kinds of suffering. From where I stand, there's nothing that isn't profound, nothing that isn't liberation. "Followers of the Way, the mind-dharma is formless, penetrating all ten directions. In the eye, it sees. In the ear, it hears. In the nose, it smells. In the mouth, it speaks. In the hand, it grasps. In the foot, it runs. Originally it is one essential brightness, divided into six harmonious functions, all returning to one mind. Since there is no mind to cling to, liberation is found everywhere. "Why do I speak this way? It's because the seeking mind hasn't rested in any situation—you're still caught up in the idle games of the ancients. Followers of the Way, take my view: cut off the very heads of the Reward and Emanation Buddhas. Those who have fulfilled the Ten Stages are still like hired laborers. Those who have reached Equal Enlightenment and Wonderful Enlightenment are still prisoners in chains. Arhats and pratyekabuddhas are like dung and urine. Bodhi and nirvana are like posts for tying up donkeys. "Why is this so? It's because followers of the Way haven't realized that the three great eons are empty—so these obstructions remain. A true person of the Way never does this. Just let old karma dissolve as conditions arise, wear your clothes as they come, walk when you need to walk, sit when you need to sit—without a single thought of hoping for Buddhahood. Why? The ancients said: 'If you try to create karma to seek Buddha, Buddha becomes the great sign of birth and death.' "Great teachers, time is precious. Don't run around frantically learning meditation and studying the Way, clinging to names and phrases, seeking Buddhas, seeking ancestors, seeking good teachers. Don't misunderstand. Followers of the Way, you only have one parent—what else are you looking for? Turn your light inward and look. "The ancients said: 'Yajnadatta lost his head.' When the seeking mind comes to rest, that's it—nothing more to do. "Great teachers, just be ordinary. Don't put on airs. There are some bald-headed fools who don't know good from bad—they see spirits and ghosts, point east and west, praising fine weather or rain. Such people will have to pay their debts—they'll be swallowing red-hot iron balls before King Yama one day. Good sons and daughters get possessed by these wild fox spirits, become twisted and deluded, and will have to pay for their rice one day. "Followers of the Way, above all, seek true understanding and walk freely across the world. Don't let these goblins confuse your body and mind. Stop contriving—just be ordinary. The moment you start calculating, you've already missed it. Don't seek Buddha—Buddha is just a name. Do you recognize the one who seeks? All the Buddhas of the three times and ten directions appeared only to seek the Dharma. Those who study the Way now also seek only the Dharma. Once you attain the Dharma, it's finished. If you don't, you'll keep cycling through the five paths as before. "What is the Dharma? The Dharma is the mind-dharma. The mind-dharma is formless, penetrating all ten directions, manifesting in what you see and use right now. But people don't trust this, so they cling to names and phrases, seeking meaning in written words—this is as far from the Buddha-Dharma as heaven is from earth. "Followers of the Way, when I speak the Dharma, what Dharma do I speak? I speak the Dharma of the mind-ground. It can enter the pure and the impure, the ordinary and the sacred, the true and the worldly. Yet it is not your true, worldly, ordinary, or sacred—it can name all these, but none of these can name it. "Followers of the Way, when you grasp it, use it—don't arrange or plan. Only then do you touch the profound meaning. My way of speaking differs from that of others in the world. If Manjushri and Samantabhadra were to appear before me right now, each manifesting a body to ask about the Dharma—the moment they said, 'Master, I have a question,' I would already have settled it. Why? Because my way of seeing is different. I don't grasp at ordinary or sacred outside, I don't dwell in roots inside. I see through to the fundamental Dharma, without a trace of doubt or error."

二十五祖婆舍斯多因與外道無我尊論議。外道曰請師默論不假言說。祖曰不假言說孰知勝負。曰但取其義。曰汝以何為義。曰無心為義。曰汝既無心安得義乎。曰我說無心當名非義。曰。汝說無心當名非義。我說非心當義非名。曰當義非名誰能辨義。曰汝名非義此名何名。曰為辨非義是名無名。曰。名既非名義亦非義。辨者是誰。當辨何物。如是往返五十九翻。外道杜口信伏。

> The Twenty-fifth Patriarch, Basheshita, once debated with the heretic Wuwu Zun. The heretic said, "Please, Master, let us debate in silence, without relying on words." The Patriarch replied, "Without words, how can we determine victory or defeat?" The heretic said, "We only need to grasp the meaning." The Patriarch asked, "What do you take as meaning?" The heretic replied, "A mind without thoughts is meaning." The Patriarch said, "If you have no mind, how can meaning exist?" The heretic said, "What I call 'no-mind' should not be called meaning." The Patriarch said, "You say 'no-mind' should not be called meaning. I say 'no-mind' is meaning, not name." The heretic asked, "If meaning is not name, who can discern meaning?" The Patriarch said, "You call it 'not-meaning'—what name is this?" The heretic replied, "To discern 'not-meaning' is called 'no-name.'" The Patriarch said, "Since the name is not a name, meaning is also not meaning. Who is it that discerns, and what is it that is discerned?" Thus they went back and forth fifty-nine times, until the heretic fell silent and submitted in faith.

妙喜曰。婆舍斯多何用忉怛。當時若見佗道請師默論不假言說。便云義墮也。即今莫有要與妙喜默論者麼。或有箇衲僧出來道義墮也。我也知你在鬼窟裏作活計。

> Miaoxi said, "What need is there for Vasishtha to be so troubled? At that time, if he had seen him say, 'Please, Master, let us discuss in silence, without relying on words,' then he would have said, 'You have fallen into concepts.' Now, is there anyone who wishes to engage in silent discussion with Miaoxi? If a monk were to come forward and say, 'You have fallen into concepts,' I would know that you are still making your living in a ghost cave."

大寧寬和尚示眾云。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。徧法界是妙有。且道是甚麼人用得。四時運轉日月長明。法本不遷道無方所。隨緣自在逐物昇沈。此土佗方入凡入聖。雖然如是。且道入鄉隨俗一句作麼生道。良久云。西天梵語。此土唐言。

> Great Master Dàníng Kuān addressed the assembly, saying: "Non-thought is the foundation, non-attachment is the root, true emptiness is the essence, and wondrous existence is the function. Thus it is said: the entire great earth is true emptiness, and the whole realm of reality is wondrous existence. Now, tell me—who can put this into practice? The four seasons revolve, the sun and moon shine endlessly. The Dharma itself does not change, yet the path has no fixed location. Following conditions, it is at ease; moving with things, it rises and falls. In this land or elsewhere, entering the ordinary or the sacred—though it is so, tell me, how do you speak the phrase 'follow the customs of the place you enter'?" After a pause, he said: "In the West, it is Sanskrit; in this land, it is Tang speech."

圓明和尚示眾云。靈山付囑相傳十方。諸佛出現於世。喚作建置道場轉大法輪。如斯之法只在如今。若於祖宗門下天地懸殊。上上之流何不啟問。時有僧出。明云。去去西天路。迢迢十萬餘。問靈山一會意旨如何。曰當初妄想直至如今。云如何是最初一句。曰三生六十劫。云大悟底人還有過也無。曰鐵山橫在路。復云。坐斷日頭。天地黯黑。忙忙者匝地普天。與麼之時。佛祖出頭來。好與三十棒。雖然如是。官不容針。私通車馬。

> Master Yuanming addressed the assembly, saying: “The transmission entrusted at Vulture Peak has been passed down through the ten directions. When all Buddhas appear in the world, it is called establishing a place of practice and turning the great wheel of Dharma. Such teachings exist only in the present moment. But for those who follow the ancestral school, the gap is as vast as heaven and earth. Why do those of the highest caliber not come forward and ask?” At that moment, a monk stepped forward. Yuanming said, “Go, go—the road to the Western Heaven stretches afar, a hundred thousand miles and more.” The monk asked, “What is the meaning of the assembly at Vulture Peak?” Yuanming replied, “From the very first deluded thought, it has continued until now.” The monk asked, “What is the very first word?” Yuanming replied, “Three lifetimes and sixty kalpas.” The monk asked, “Does one who has attained great awakening still have faults?” Yuanming replied, “An iron mountain lies across the path.” Then Yuanming added, “Sit still and sever the sun itself; heaven and earth fall into darkness. The frantic rush covers the entire earth and sky. At such a time, even if Buddhas and Patriarchs were to show themselves, they would deserve thirty blows. Yet even so—the law does not admit even a needle, but private paths allow horses and carts to pass.”

姜山方和尚示眾云。不是道得道不得。諸方盡把為奇特。寒山燒火滿頭灰。笑罵豐干遮老賊。僧問蓮花未出水時如何。曰穿針嫌眼小。云出水後如何。曰盡日展愁眉。問如何是不動尊。曰單著布衫穿市過。云學人未曉。曰騎驢蹋破洞庭波。問透過三級浪專聽一聲雷。曰伸手不見掌。云還許學人進向也無。曰蹋地告虗空。云雷門之下布鼓難鳴。曰。八花毬子上。不用繡紅旗。云三十年後此話大行。方便打。問。奔流度刃疾焰過鋒。未審姜山門下還許借借也無。曰天寒日短夜更長。云錦帳繡鴛鴦行人難得見。曰髑髏裏面氣衝天。云和尚。曰雞頭鳳尾。云諸方泥裏洗姜山畫將來。曰姜山今日為客。且望闍梨善傳。然雖如是。不得放過。乃拍禪牀一下。

> Master Jiangshan Fang addressed the assembly, saying: "It's not about whether one can speak it or not—all quarters treat this as something extraordinary. Hanshan burned fire with ashes covering his head, laughing and scolding Fenggan, calling him an old thief." A monk asked: "What about when the lotus has not yet emerged from the water?" The master said: "Threading a needle, complaining the eye is too small." The monk asked: "What about after it emerges?" The master said: "All day long, unfolding a worried brow." A monk asked: "What is the Immovable One?" The master said: "Wearing a single cloth shirt, passing through the market." The monk said: "This student does not understand." The master said: "Riding a donkey, trampling the waves of Dongting Lake." A monk asked: "Passing through three-layered waves, focusing solely on the sound of one thunderclap." The master said: "Reach out a hand, but cannot see the palm." The monk said: "Is this student still allowed to make progress?" The master said: "Stamping the ground, appealing to empty space." The monk said: "Beneath the thunder gate, a cloth drum is hard to sound." The master said: "On a ball of eight flowers, no need to embroider a red flag." The monk said: "Thirty years from now, these words will be widely known." The master gave him a blow. A monk asked: "Rushing torrents, cutting through blades, swift flames, passing the spearpoint—does the Jiangshan school still permit borrowing and lending?" The master said: "The sky is cold, the days short, the nights even longer." The monk said: "A brocade canopy with embroidered mandarin ducks—a traveler rarely sees it." The master said: "Inside a skull, energy rushes to the heavens." The monk said: "Master." The master said: "Chicken head, phoenix tail." The monk said: "All quarters wash in mud; Jiangshan paints it forth." The master said: "Today Jiangshan is the host, hoping the venerable one will transmit it well. Even so, do not let it pass easily." He then struck the meditation bench once.

興化和尚開堂示眾云。遮一炷香本分為三聖師兄。三聖為我太孤。便合承嗣大覺。大覺為我大賒。我於三聖處會得賓主句。若不遇大覺師兄洎合誤却我平生。我在大覺喫棒。見得臨濟先師在黃檗處喫棒底道理。此一炷香供養我臨濟先師。僧問多子塔前共談何事。曰一人傳虗萬人傳實。

> Master Xinghua addressed the assembly, saying: "This stick of incense is originally for my elder Dharma brother Sansheng. Sansheng considered me too solitary, so he had me continue the lineage under Dajue. Dajue considered me too lenient, so I gained understanding of the 'host and guest' teachings under Sansheng. Had I not met Elder Dharma Brother Dajue, I might have wasted my entire life. When I was struck by Dajue, I realized the profound truth behind why my late Master Linji was struck by Huangbo. This stick of incense is offered to my late Master Linji." A monk asked, "Before the stupa of Many Children, what was being discussed?" The Master replied, "One person spreads what is empty; ten thousand people spread what is real."

五祖演和尚示眾云。真如凡聖皆是夢言。佛及眾生並為增語。或有人出來道盤山老聻。但向伊道。不因紫陌花開早。爭得黃鸎下柳條。若更問道五祖老聻。自云。喏。惺惺著。

> Master Wuzu Yan addressed the assembly, saying: "True Suchness, ordinary beings, and sages—all are words from a dream. Buddhas and sentient beings alike are but extra labels." If someone were to step forward and ask, "What about Old Panshan?" He would simply reply, "If it weren't for the early blooming flowers along the purple paths, how could the oriole descend to the willow branches?" If they then asked, "What about Old Wuzu?" He would say to himself, "Yes? Stay alert, stay awake."

子湖钁地次。亞钁頭回視勝光云。事即不無。擬心即差。勝光便問如何是事。被子湖攔胷蹋倒。從此省悟。

> While Zihu was hoeing the ground, he turned the hoe and looked back at Shengguang, saying, "Things are not lacking, but the moment you form a thought, you miss it." Shengguang then asked, "What is this 'thing'?" Zihu immediately kicked him in the chest, knocking him down. From that moment, Shengguang gained awakening.

法華舉和尚示眾云。若開口又成增語。不開口去又成剩語。乃云。金輪天子勑。草店家風別。

> The Lotus Sutra's Venerable Master addressed the assembly, saying: "If we speak, it becomes superfluous words. If we remain silent, it turns into redundant speech." Then he said: "The Golden Wheel King's decree—the grass shop's family style is different."

玄沙和尚示眾云。夫古佛真宗常隨物現。堂堂應用處處流耀。隱顯坦然高低盡照。是以沙門上士道眼唯先。契本明心方為究竟。森羅萬像一體同源。廓爾無邊誰論有滯。塵劫中事都在目前。時人曠隔年深致乖常體。迷心認物以背真宗。執有滯空不遇良朋道友。只自於私作解。縱有商量渾成意度。及至尋窮理地不辨正邪。況平生自己未曾撈摝。若乃先賢古德便自知時。克己推功菴巖石室。古德云。情存聖量猶落法塵。己見未忘還成滲漏。不可道持齋持戒長坐不臥。住意觀空凝神入定。便當去也有甚麼交涉。西天外道入得八萬劫定。凝神寂靜閉目藏睛灰身滅智。劫數滿後不免輪回。葢為道眼不明。生死根源不破。夫出家兒即不然。不可同佗外道也。莫非真實明達具大知見。能與諸佛同徹寂照忘知虗含萬像。如今甚麼處不是。汝甚麼處不分明。甚麼處不露現。何不與麼會去。若無遮箇田地。時中爭柰諸般滲漏何。總成虗妄。阿那箇便是平生得力處。如實未有發明。切須在急時中忘餐失寢似救頭然。如喪身命。冥心自救。放捨閑緣歇却心識。方有少許相親。若不如是。明朝後日盡被識情帶將去。有甚麼自由分。如今却不如佗無情之物敷唱分明。土木石頭說法非常真實。只是少人能聽。若聞此說始可商量。且道無情說底法作麼生商量。試道看。不可道無言無說也。無視無聽也。不可道無問而自說。稱歎所行道。不見善財童子參五十三人知識。末後見彌勒。彈指之頃得入門。纔入門後其門自閉。於樓閣中覩百千諸佛過去捨身受身。所參一百二十人知識化境於樓閣中一時俱現為其證明。善財疑心頓息。大凡三條椽下具遮箇真實發明即可商量。便向四生六道中同於諸佛淨土。更懼何生死。且阿誰知佗一切諸法都無實體。至於靈山會上迦葉親聞猶如話月。古德云。善惡都莫思量還同指月。乃至三乘行位解脫菩薩涅槃聖德聖果並如空花兔角。不見道却來觀世間。猶如夢中事。有為心法不可相依。日久年深全無利益。只為違真棄本。厭離凡情折心聖道。作此見知不出佗限量。拋佗五陰不去。不見道諸行無常是生滅法。你只擬向前爭能明得。可中徹去方得知之。若未究得。當知盡是虗頭。世間難信之法。具大根器力能明達。今生若徹去。萬劫亦然。古德云直向今生須了却。誰能累劫受餘殃。珍重。

> Master Xuan Sha addressed the assembly, saying: "The true lineage of the ancient Buddhas constantly manifests with all phenomena. It shines brilliantly in every application, appearing everywhere with radiant light. Hidden or revealed, it remains serene and impartial, illuminating all levels of existence. Therefore, monastics of superior aspiration must prioritize the eye of the Way. Only by aligning with the original nature and illuminating the mind can one attain ultimate fulfillment. The myriad phenomena of the universe share a single source. When expanded boundlessly, who can speak of obstruction? Events spanning countless eons are all present before our eyes. Yet people of this age, separated from the truth by vast distances of time, deviate from the constant nature. Confused minds grasp at objects, turning their backs on the true lineage. Clinging to existence or becoming attached to emptiness, they fail to encounter good spiritual friends and companions. They only make private interpretations on their own. Even when they discuss and speculate, it all becomes conceptual fabrication. When they finally seek to fathom the ground of truth, they cannot distinguish right from wrong. Moreover, throughout their entire lives, they have never once fished out their own true nature." "If one were like the ancient sages and accomplished masters, one would know the right time—restraining oneself, yielding credit to others, dwelling in mountain grottoes and stone chambers. An ancient master said: 'If the mind still cherishes sacred measurements, it falls into the dust of phenomena. If personal views are not yet forgotten, they become leaks and seepages.' One cannot claim that maintaining vegetarian precepts, upholding precepts, sitting long without lying down, fixing the mind in contemplating emptiness, or concentrating the spirit in deep absorption—can be regarded as sufficient. What connection do these have with the fundamental matter? Non-Buddhist practitioners in the Western Regions could enter eight thousand eons of absorption, concentrating their spirits in stillness, closing their eyes and concealing their awareness, extinguishing their bodies and ceasing their cognition. Yet after their eons elapsed, they still could not avoid samsara. Why? Because the eye of the Way was not illuminated, and the root of birth and death was not broken through." "Monastics who have left home are different—they cannot be compared to those non-Buddhists. They must be truly and authentically enlightened, possessing great knowledge and insight, able to penetrate completely together with all Buddhas, serene and illuminating, forgetting knowledge while silently containing the myriad forms. In the present moment, what place is not this? What place is not clear to you? What place does not reveal itself? Why not understand it in this way? If you do not have this ground, how can you cope with all the various leaks and seepages in your daily activities? Everything becomes false and虚幻. What then is the point where you exert yourself throughout life? If you have not truly awakened, you must urgently—forgetting food and sleep, as if saving your head from fire, as if losing your life—quiet the mind and rescue yourself. Let go of idle concerns, still your thoughts and consciousness, and only then will there be a slight intimacy with the truth. If you do not do this, sooner or later you will be carried away entirely by discursive consciousness. What freedom would you have then?" "Now, even inanimate things proclaim the truth more clearly than you do. Earth, wood, and stones expound the Dharma with genuine authenticity. It's just that few people can hear it. If you can hear this teaching, then at last there is something to discuss. But tell me—how do you discuss the Dharma expounded by the inanimate? Try to say something. You cannot say it is wordless and without speech, nor that it is without seeing and without hearing. Nor can you say that it speaks spontaneously without being asked, praising the path being practiced. Haven't you seen how Sudhana, in his pilgrimage, called upon fifty-three spiritual friends, and finally met Maitreya? At the snap of a finger, he entered the gate. As soon as he entered, the gate closed by itself. Within the tower, he beheld countless Buddhas of the past, their relinquishing of bodies and acquiring of bodies, and the miraculous displays of all one hundred twenty spiritual friends he had visited—all appearing simultaneously in the tower as confirmation. Sudhana's doubting mind then ceased instantly." "Generally speaking, only when one dwells under the three beams of a monastery and possesses this true awakening can one engage in such discussion. Then one can move among the four kinds of births and the six realms of existence, equal to the Buddhas' pure lands. What fear would there be of birth and death? And who truly knows that all dharmas lack any real substance? Even Mahakashyapa's personal hearing at Vulture Peak was like talking about the moon. An ancient master said: 'Not thinking of good or evil is still like pointing at the moon.' Even the three vehicles, the stages of practice, liberation, bodhisattvas, nirvana, sacred virtues, and sacred fruits are all like flowers in the sky or a rabbit's horns. Haven't you heard? 'Return to view the world, it is like things in a dream.' The conditioned mind and its dharmas cannot be relied upon. As days and years grow long, there is no benefit at all. This is only because one turns away from the true and abandons the root, becoming weary of ordinary feelings and suppressing the mind toward the sacred path. Producing such views and knowledge, one cannot transcend their limitations. One cannot cast off the five aggregates. Haven't you heard? 'All formations are impermanent; they are phenomena of arising and ceasing.' If you only intend to push forward, how can you possibly become enlightened? Only if you penetrate through can you know it. If you have not yet fathomed it, know that everything is empty talk." "The Dharma that is difficult to believe in this world—only those with great capacities and power can understand it clearly. If one penetrates through in this very life, it will be the same for ten thousand eons. An ancient master said: 'Resolve it directly in this lifetime—who can endure residual calamities for eons upon eons?' Take care."

琅邪覺和尚示眾曰。進前即死。退後即亡。不進不退落在無事之鄉。何故如此。長安雖樂。不是久居。

> Navyana Master Jue of Langye addressed the assembly, saying: "If you advance, you die. If you retreat, you perish. But if you neither advance nor retreat, you find yourself trapped in a place of idleness. Why is this so? Though Chang'an is joyful, it is not a place for long-term dwelling."

妙喜曰。啼得血流無用處。不如緘口過殘春。

> Miaoxi said: "Even if you cry until blood flows, it is useless. It is better to keep your mouth shut and let the remaining spring pass."

揚岐會和尚示眾。拈拄杖云。一即一切一切即一。畫一畫云。山河大地天下老和尚百雜碎。作麼生是諸人鼻孔。良久云。劒為不平離寶匣。藥因救病出金瓶。喝一喝。卓一下。

> Master Yangqi Hui addressed the assembly. He picked up his staff and said, "One is all, and all is one." Then he drew a line with it and said, "Mountains, rivers, the great earth, and all the venerable masters—all are shattered into a hundred pieces. What is your true nature?" After a long pause, he said, "The sword leaves its precious sheath because of injustice; medicine comes out of the golden bottle to cure illness." He gave a shout and struck the ground with his staff.

灌溪閑和尚示眾云。十方無壁落。四面亦無門。露倮倮。赤洒洒。沒可把。僧問如何是祖師西來意。曰。鉢盂盛飯。桶裏盛羹。云學人不會。曰。饑即喫。飽即休。問久嚮灌溪。到來只見漚麻池。曰。你只見漚麻池。且不見灌溪。云如何是灌溪。曰劈箭急。

> Master Guanxi said to the assembly: "In all ten directions, there are no walls. On all four sides, there are no gates. Naked and bare, stripped completely clean—there's nothing to grasp." A monk asked, "What is the meaning of the Patriarch's coming from the West?" The master said, "The rice bowl holds rice; the bucket holds soup." The monk said, "I don't understand." The master said, "When hungry, eat. When full, rest." The monk asked, "I've long heard of Guanxi, but when I arrived, I only saw a pond for soaking hemp." The master said, "You only saw the pond for soaking hemp, but you haven't seen Guanxi." The monk asked, "What is Guanxi?" The master said, "Swift as a flying arrow."

奯上座參德山。德山纔見便作抽坐具勢。奯云。遮箇則且止。心境一如底來。向佗道箇甚麼即免諸方檢責。曰猶較昔日三步在。別作箇主人翁來。奯便喝。山不對。奯云塞却遮老野狐咽喉。溈山聞舉云。奯上座雖得便宜。爭奈掩耳偷鈴。

> Master Hui came to visit Master Deshan. As soon as Deshan saw him, he made a gesture of pulling out his sitting mat. Hui said, "Let's set that aside. If someone who has reached the state where mind and environment are one comes, what should we say to them to avoid criticism from all directions?" Deshan replied, "You're still three steps behind your old self. Come back as a true master of yourself." Hui then shouted, and Deshan said nothing. Hui said, "I've blocked the throat of this old wild fox." Later, when Master Weishan heard about this, he commented, "Master Hui may have gained an advantage, but he's covering his ears while stealing the bell."

頴橋安鐵胡一日在風穴團爐內坐。有鍾司徒來見便問三界焚燒如何出得。安將火匙撥火開。司徒擬議。安曰司徒司徒。

> Yingqiao Antiehu was sitting by the brazier in the Wind Cave one day. Minister Zhong came to visit and asked, "When the three realms are burning, how does one escape?" An poked the fire with the fire tongs and opened it up. The minister hesitated. An said, "Minister, Minister."

三聖和尚參德山。纔欲展坐具。山云。住。不用展炊單。遮裏無殘羹餿飯與汝。曰。賴遇無設有。向甚麼處著。山便打。聖接住推倒向牀上。山大笑。聖哭蒼天便下參堂。堂中首座號踢天泰。問。行脚高士須得本道公驗。作麼生是本道公驗。聖云道甚麼。座再問。聖打一坐具云。遮漆桶。前後觸忤多少賢良。座擬人事。聖便過第二座人事。

> Three Sages came to pay respects to Master Deshan. Just as they were about to spread their sitting cloth, Deshan said, "Stop. No need to spread your cloth. There's no leftover food or cold rice here for you." The Sages replied, "If there happened to be some, where would you put it?" Deshan then struck them. The Sages caught the blow, pushed him down onto his seat, and Deshan burst out laughing. The Sages cried out to the heavens and went straight to the meditation hall. In the hall, the head monk, who was known as "Kicking Heaven Tai", asked, "A monk on pilgrimage needs the official certification of the true path. What is the certification of the true path?" The Sages responded, "What did you say?" The head monk asked again. The Sages struck him with their sitting cloth and said, "This dark bucket! How many worthy and wise people have you offended?" As the head monk was about to pay respects, the Sages moved on to acknowledge the second monk.

大愚芝和尚示眾。舉盤山頌云。光非照境。境亦非存。光境俱忘。復是何物。乃豎起拂子云。微塵諸佛光明總在遮裏。照破你諸人心肝五臟。衲僧面前不得道著。切宜忌口。小參示眾云。一擊響玲瓏。喧轟宇宙通。知音纔側耳。項羽過江東。恁麼會。恰認得驢鞍橋作阿爺下頷。

> Great Fool Master Zhi addressed the assembly. Citing Master Panshan's verse: "Light does not illuminate the realm, nor does the realm exist. When both light and realm are forgotten, what remains?" He then raised his whisk and said, "The radiant light of countless Buddhas in every atom is all right here. It illuminates through your minds, livers, and innards. Before a true monk, this cannot be spoken—mind your tongue." During a small instruction session, he addressed the assembly: "One strike resounds with clarity, echoing through the universe. As a connoisseur tilts an ear, Xiang Yu crosses east of the River. If you interpret it this way, you're mistaking a donkey saddle for your grandfather's chin."

翠巖真和尚舉黃檗在南泉作首座。甘贄行者請施財。檗云財法二施等無差別。行者舁錢出堂。須臾復云請施財。檗云財法二施等無差別。贄便行錢。甘贄行者黠兒落節。黃檗施財何曾夢見。

> Master Cuiyan Zhen once cited this story: When Huangbo was serving as head monk at Nanquan's monastery, the lay practitioner Gan Zhi came to make a donation of funds. Huangbo said, "Giving wealth and giving Dharma are equal—there is no difference between them." The practitioner carried the money out of the hall. After a moment, he returned and again requested to make a donation. Huangbo repeated, "Giving wealth and giving Dharma are equal—there is no difference." Gan Zhi then handed over the money. Gan Zhi the lay practitioner—a clever one, yet he stumbled into a trap. As for Huangbo's act of giving wealth—what did he ever even dream of it?

妙喜曰。一等是隨邪逐惡。遮雲居羅漢較些子。

> Wonderful and Joyous said: "All these are equally following the wrong and pursuing the unwholesome. This Cloud Dwelling Arhat is a little better."

鼓山和尚示眾云。大事未辦。宗脉不通。切忌記持言句。意識裏作活計。不見道。意為賊。識為浪。盡被漂淪沒溺去。無自由分。諸和尚必若大事未通。不如休去大歇去。身心純靜去好。時中莫駐著。事却易得露。遮箇是事。不得已相勸之言。古人喚作死馬醫。若是箇漢。向佗與麼道。如同寐語一般。且諸人分上作麼生。十二分教還用得一字麼。諸方老宿語還用得一句麼。若十二分教是。兄弟在阿那教中。若諸方老宿語當得。兄弟在阿那句中。所以道十二分教唱不得。凡聖攝不得。今古流不得。言句該不得。與麼說話葢為刺頭入在教門裏。且與伊拆開。若有箇漢總未通遮箇消息。向佗與麼道。被伊驀口摑𡱰沸作麼。不可恠得佗也。兄弟。大須甄別。莫吉凶不辨。有辨者出來對眾驗看。時寒久立。

> The Master of Gushan addressed the assembly, saying: "The great matter is not yet accomplished, the school's lineage is not yet understood. Above all, avoid clinging to words and phrases, or making a living within the realm of conscious thought. Have you not heard it said: 'Consciousness is a thief, discernment is a wave'? You will be entirely swept away, drowned, and submerged, with no freedom at all. Monks, if the great matter is not yet understood, better to stop and take a great rest. Go rest in complete purity of body and mind. Do not linger in the present moment, and the matter will naturally reveal itself. This is merely a matter of practical concern—these are words urged out of necessity. The ancients called this 'using medicine for a dead horse.' If someone is truly capable, when you speak to him in this way, it is like talking in a dream to him. Now, what about each of you? Can the twelve divisions of the scriptures be of any use to you—even a single word? Can the sayings of the elders of various directions be of any use—even a single phrase? If the twelve divisions of the scriptures were sufficient, brothers, which division would you be in? If the words of the elders were adequate, brothers, which phrase would you be in? Therefore it is said: The twelve divisions cannot sing it, ordinary and sage cannot grasp it, past and present cannot flow with it, words and phrases cannot encompass it. Speaking this way is because you have stuck your heads into the gate of doctrinal study, and I am trying to tear it open for you. If there is someone who does not yet understand this message at all, and I speak to him like this—if he slaps my mouth and splutters in astonishment, how could I blame him? Brothers, you must distinguish clearly. Do not fail to tell good fortune from misfortune. If there is one who can discern, let him come forth and be tested before the assembly. It is cold—you have been standing long."

黃龍南和尚示眾云。鶴勒那空中變現曼拏羅。指地為泉。德山會下光前絕後。臨濟門前只得一邊。良久云。作麼生是那一邊。

> Master Huanglong Nan addressed the assembly, saying: "Helena manifested a mandala in the sky and pointed to the ground, making it a spring. In Deshan's assembly, he shone before and after, leaving nothing to surpass him. But before Linji's gate, he only got one side." After a long pause, he said, "What is that one side?"

僧問南院。從上諸聖甚麼處去。曰不上天堂即入地獄。云和尚作麼生。曰還知寶應老落處麼。僧擬議。院以拂子驀口打。復喚僧近前曰。令合是汝行。又打一拂子。雪竇云。令既自行。且拂子不知來處。雪竇道箇瞎。且要雪上加霜。

> A monk asked Nan Yuan, "Where do all the sages of the past go?" Nan Yuan said, "If not to heaven, then into hell." The monk asked, "And what about you, Master?" Nan Yuan said, "Do you know where Old Bao Ying ends up?" The monk hesitated. Nan Yuan struck him across the mouth with his whisk, then called the monk closer and said, "The order should be carried out by you." He struck him again with the whisk. Xue Dou commented, "Since the order is carried out by oneself, the whisk doesn't know where it came from." Xue Dou added, "I call him blind—adding frost on top of snow."

妙喜曰。權衡臨濟三要三玄。須還佗南院始得。雪竇為甚麼却道拂子不知來處。妙喜亦道箇瞎。且圖兩得相見。

> Miaoxi said: "To weigh the three essentials and three mysteries of Linji, one must defer to Nan Yuan. Why then does Xuedou say, 'The whisk does not know whence it comes'? Miaoxi also says, 'Blind!' — and in this way, the two meet face to face."

百丈問趙州近離甚處。曰南泉。丈云南泉有何言句。曰未得之人直須悄然。丈便喝。州作怕勢。丈云大好悄然。州乃作舞而出。

> Baizhang asked Zhaozhou, "Where have you recently come from?" Zhaozhou replied, "From Nanquan." Baizhang asked, "What teachings did Nanquan share?" Zhaozhou said, "Those who have not yet attained should remain utterly still." Baizhang gave a sharp shout. Zhaozhou pretended to be frightened. Baizhang said, "That's a fine 'utterly still'!" Zhaozhou then danced and left.

司空山淨禪師因學者請問。師以頌答之。今錄三首。四大無主復如水。遇曲逢直無彼此。淨穢兩處不生心。壅決何曾有二意。觸境但似水無心。在世縱橫有何事。見聞覺知無障礙。聲香味觸常三昧。如鳥空中祇麼飛。無取無捨無憎愛。若會應處本無心。始得名為觀自在。見道方修道。不見復何修。道生如虗空。虗空何所修。徧觀修道者。撥火覔浮漚。但看弄傀儡。綫斷一時休。

> Master Sikong Shan of the Jing Meditation Tradition answered a student's question with verse. Here are three of them: The four elements have no master, like flowing water— Meeting curves or straights, no distinction made. Pure and impure—no thought arises in either state. Blocked or open, when was there ever two minds? When encountering circumstances, be like water, without a mind. Living freely in the world—what concerns are there? Seeing, hearing, perceiving, knowing—unobstructed. Sounds, scents, tastes, touches—always in samadhi. Like a bird in the sky, just flying— No grasping, no rejecting, no hatred, no love. If you realize that the place of response is fundamentally mindless, Only then can you be called "One Who Contemplates Freely." Only after seeing the Way does one cultivate the Way. Without seeing, what is there to cultivate? The Way arises like empty space— What is there to cultivate in empty space? Looking at all who cultivate the Way, They're like someone poking fire searching for bubbles. Just watch the puppets on strings— When the strings break, everything stops at once.

德山問維那今日幾人新到。曰八人。山云喚來一時生按過。

> Deshan asked the head monk, "How many new arrivals are there today?" The head monk replied, "Eight." Deshan said, "Call them all here; I'll deal with them one by one."

真淨和尚解夏示眾云。有問話者麼。乃以拂子擊禪牀云。天地造化有陰有陽有生有殺。日月照臨有明有暗有隱有顯。江河流注有高有下有壅有決。明王治化有君有臣有禮有樂有賞有罰。佛法住世有頓有漸有權有實有結有解結也。四月十五。十方法界是聖是凡若草若木。以拂子左邊敲云。從遮裏一時結。舉拂子云。總在拂子頭上。還見麼。乃喝云。解也。七月十五日。十方法界若草若木乃聖。乃凡以拂子右邊敲云。從遮裏一時解。舉拂子云。總在拂子頭上。還見麼。乃喝云。祇如四月十五日已前。七月十五日已後。且道是解是結。舉拂子云。總在拂子頭上。還見麼。乃喝云。諸高德。此三喝中有一喝是金剛王寶劒。有一喝是踞地師子。有一喝是探竿影草。若人一一辨得。始見臨濟大師道出常情。黃檗被掌。大愚遭築。雖相去三二百年。許汝親為嫡子。然後大開不二妙門。權諸祖道摧邪顯正。扶宗立教整頓頹綱。縱大知見耀大法眼。不動本際決勝魔軍。乃喝云。更須知有一喝不作一喝用。到遮裏須是具爍迦羅眼。向未屙已前驀提得去。諸高德。且道提得箇甚麼。良久喝一喝。

> Master Zhenjing addressed the assembly at the end of the summer retreat: "Is there anyone with a question?" He then struck the meditation bench with his whisk and said, "The natural world operates through yin and yang, through creation and destruction. The sun and moon shine with brightness and darkness, with visibility and concealment. Rivers and streams flow with high and low currents, with blockages and breakthroughs. A wise ruler governs with ministers and subjects, rites and music, rewards and punishments. The Buddha's teachings endure through sudden and gradual paths, through expedient and ultimate truths, through binding and releasing. "Binding—on the fifteenth day of the fourth month, the entire Dharma realm in all ten directions, whether sacred or ordinary, whether grass or tree—" he tapped the left side of the bench with his whisk, "is all bound at once from here." He raised the whisk and said, "It all rests on the tip of this whisk. Do you see it?" Then he shouted, "Release—on the fifteenth day of the seventh month, the entire Dharma realm in all ten directions, whether grass or tree, sacred or ordinary—" he tapped the right side of the bench, "is all released at once from here." He raised the whisk and said, "It all rests on the tip of this whisk. Do you see it?" Then he shouted, "But what about before the fifteenth day of the fourth month, and after the fifteenth day of the seventh month? Tell me, is that release or binding?" He raised the whisk and said, "It all rests on the tip of this whisk. Do you see it?" Then he shouted, "Venerable ones, among these three shouts, one is the King of Precious Swords, one is the crouching lion, and one is the probing pole and shadow grass. If anyone can distinguish each one, then you will truly see how Master Linji's words transcended ordinary thinking—how Huangbo struck him, and Dayu kicked him. Though these events happened two or three hundred years ago, I will acknowledge you as his true heir. Then you may open wide the wondrous gate of non-duality, harmonize the ancestral paths, overturn falsehood and uphold truth, support the tradition and establish the teaching, restore the collapsing standards. You may unfold great insight, radiate the great Dharma eye, and without moving from the fundamental ground, defeat the armies of Mara." He then shouted and said, "You must also know that there is one shout that is not used as a shout. At this point, you must possess the vajra eye, and seize it directly before even the thought of excrement arises. Venerable ones, tell me—what exactly is it that you seize?" After a long pause, he shouted once.

泐潭準和尚示眾云。今朝臘月十。夜來天落雪。羣峯極目高低白。綠竹青松難辨別。必是來年蠶麥熟。張公李公皆欣悅。皆欣悅。鼓腹謳歌笑不徹。把得雲簫撩亂吹。依稀又如楊柳枝。又不覺手之舞之足之蹈之。左之右之。喝一喝云。禪客相逢只彈指。此心能有幾人知。

> Chan Master Ze of Letan addressed the assembly: "This morning, the tenth of the twelfth month—last night, snow fell from the sky. Gazing far and wide, all peaks are white, high and low alike. Green bamboo and green pines—hard to tell apart. Surely next year's silkworms and wheat will thrive. Old Man Zhang and Old Man Li are both delighted. Both delighted— They pat their bellies, sing songs, and laugh without end. Holding a cloud flute, they blow wildly, A tune that sounds like willow branches in the breeze. Before they know it, hands dance and feet tap— Left and right, all around. He then gave a shout and said: "When Chan practitioners meet, they merely snap their fingers— How many people truly know this mind?"

異見王問波羅提曰何者是佛。答曰見性是佛。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。王曰其八出現當為我說。波羅提曰。在胎曰身。處世名人。在眼曰見。在耳曰聞。在鼻辨香。在舌談論。在手執捉。在足運奔。徧現俱該法界。收攝在一微塵。識者知是佛性。不識喚作精魂。王聞心即開悟。

> King Yijian asked Boluo ti: "What is Buddha?" Boluo ti replied: "Seeing your own nature is Buddha." The king asked: "Have you seen your nature?" He replied: "I see the Buddha-nature." The king asked: "Where is this nature?" He replied: "This nature functions in all things." The king asked: "What function? I don't see it." He replied: "It is functioning right now, but you don't see it." The king asked: "Do I have it?" He replied: "If you function with it, everything is right. If you don't, even its essence is hard to see." The king asked: "When it functions, how many forms does it appear in?" He replied: "When it appears, it has eight aspects." The king asked: "Tell me about these eight aspects." Boluo ti said: "In the womb, it is the body. In the world, it is called a person. In the eyes, it sees. In the ears, it hears. In the nose, it smells. In the tongue, it speaks. In the hands, it grasps. In the feet, it runs. It appears everywhere throughout the entire universe, yet it can be gathered into a single speck of dust. Those who recognize it know it as the Buddha-nature. Those who don't, call it a ghost or spirit." Hearing this, the king's mind opened and awakened.

妙喜曰。即今敢問諸人。那箇是佛性。那箇是精魂。

> Miao Xi said: "Now I ask all of you, which one is the Buddha-nature, and which one is the spirit?"

調達謗佛。生身陷地獄。佛令阿難傳旨。汝在獄中安否。達云。我雖在獄中。如三禪天樂。佛又令阿難問。汝還求出否。達云我待世尊來便出。阿難云。世尊是三界大師。豈有入地獄分。達云我豈有出地獄分。翠巖真云。親言出親口。

> Devadatta slandered the Buddha and, in his physical body, fell into hell. The Buddha sent Ananda to convey his message: "Are you at peace in hell?" Devadatta replied, "Though I am in hell, it is as blissful as the heavens of the Third Meditation." The Buddha again sent Ananda to ask, "Do you still wish to be released?" Devadatta said, "I will leave when the World-Honored One comes." Ananda said, "The World-Honored One is the great teacher of the three realms—how could he descend into hell?" Devadatta replied, "Then how could I have any share in leaving hell?" Cuiyan Zhen commented: "Words spoken personally come from one's own mouth."

雲門問曹山如何是沙門行。山曰喫常住苗稼者是。門云便恁麼去是如何。曰汝還畜得麼。門云畜得。山曰汝作麼生畜。門云著衣喫飯有甚麼難。山曰何不道披毛戴角。門便禮拜。

> Yunmen asked Caoshan, "What is the conduct of a monk?" Caoshan said, "One who eats the monastery's regularly provided food." Yunmen asked, "If one simply does that, what then?" Caoshan said, "Can you keep it up?" Yunmen said, "I can keep it up." Caoshan said, "How do you manage it?" Yunmen said, "Wearing clothes and eating meals—what's so hard about that?" Caoshan said, "Why not say, 'Wearing fur and bearing horns'?" Yunmen then bowed.

長沙和尚有秀才看千佛名經。問曰。百千諸佛但聞其名。未審居何國土。還化物也無。曰黃鶴樓崔顥題後。先輩還曾題未。曰未曾。曰無事題取一篇。黃龍新頌云。黃鶴樓前法戰時。百千諸佛豎降旗。渠無國土歸何處。贏得多才一首詩。

> A scholar once came to see the monk Changsha and was reading the Sutra of the Names of the Thousand Buddhas. He asked, "I have heard the names of countless Buddhas, but I do not know in which lands they reside. Do they still teach and transform beings?" Changsha replied, "After Cui Hao wrote his poem at the Yellow Crane Tower, did you, sir, ever write one there?" The scholar said, "No, I have not." Changsha said, "Since you haven't, why not compose one now?" Huanglong Xin's verse says: Before the Yellow Crane Tower, in the Dharma battle, Countless Buddhas lowered their banners in surrender. They have no homeland—where do they return? All that remains is a clever poem from a talented man.

五祖演和尚白雲示眾。舉雪峯問德山。從上諸聖以何法示人。山云我宗無語句。亦無一法與人。雪峯從此有省。僧問雪峯。和尚見德山得箇甚麼便休去。峯云我空手去空手歸。白雲今日說向透未過者。有兩箇人從東京來。問伊甚麼處來。佗却道蘇州來。便問伊蘇州事如何。伊道一切尋常。雖然如是。謾白雲不過。何故。只為語音各別。畢竟如何。蘇州菱。邵伯藕。又示眾。舉僧問曹山。佛未出世時如何。曰曹山不如。出世後如何。曰不如曹山。若以世諦觀之。曹山合喫二十棒。若以祖道觀之。白雲合喫二十棒。然雖如是。棒頭有眼。兩人中一人全肯。一人全不肯。若人點檢得出。許你具半隻眼。

> Master Wuzu (also known as Baiyun) addressed the assembly, citing the story of Xuefeng asking Deshan: "What Dharma have all the sages of the past used to teach people?" Deshan replied, "My school has no words or phrases, and not a single Dharma is given to anyone." Upon hearing this, Xuefeng had an awakening. Later, a monk asked Xuefeng, "What did you gain from seeing Deshan that made you stop seeking?" Xuefeng replied, "I went empty-handed and returned empty-handed." Today, Baiyun will speak to those who have not yet penetrated this. There were two people who came from the Eastern Capital. I asked them, "Where have you come from?" They replied, "From Suzhou." So I asked, "How are things in Suzhou?" They answered, "Everything is ordinary." Even so, they cannot fool Baiyun. Why? Because their accents and speech differ from those of Suzhou natives. What, in the end, does this mean? Suzhou water chestnuts, Shaobo lotus roots. Again, addressing the assembly, Baiyun cited the story of a monk asking Caoshan: "What was it like before the Buddha appeared in the world?" Caoshan replied, "Caoshan is not as good." The monk asked, "What about after the Buddha appeared?" Caoshan replied, "Not as good as Caoshan." If we look at this from the perspective of worldly truth, Caoshan deserves twenty blows. If we look at it from the perspective of the ancestral path, Baiyun deserves twenty blows. Even so, the stick has eyes. Of the two people involved, one fully agrees, and the other fully disagrees. If you can discern this clearly, I grant that you have half an eye.

興陽靜和尚初參西院便問。擬問不問時如何。院便打。靜良久。院云。汝若喚作棒則眉鬚墮落。靜於言下大悟。

> Master Xingyang Jing first called on Xiyuan and asked, "What about when one intends to ask yet does not ask?" Xiyuan immediately struck him. Jing remained silent for a long while. Xiyuan said, "If you call this a stick, then your brows and beard will fall off." At these words, Jing experienced great awakening.

琅邪覺和尚示眾。舉汾陽先師頌云。三玄三要事難分。得意忘言道易親。一句分明該萬象。重陽九日菊花新。乃喝一喝云。是第幾玄。良久云。汝也有沒量罪過。我也有沒量罪過。僧問如何是佛。曰銅頭鐵額。僧云不會。曰鳥觜魚腮。

> Master Langya Jue addressed the assembly, citing his late teacher Fenyang's verse: "Three depths, three essentials—hard to separate; Once meaning's grasped, words forgotten—the path draws near. One phrase clear contains all forms; On Double Ninth, chrysanthemums bloom anew." He then gave a shout and asked, "Which depth is this?" After a long pause, he said, "You too have immeasurable faults. I too have immeasurable faults." A monk asked, "What is Buddha?" The Master replied, "A bronze head, an iron forehead." The monk said, "I don't understand." The Master replied, "A bird's beak, a fish's gills."

僧問大龍和尚。色身敗壞。如何是堅固法身。曰山花開似錦。㵎水湛如藍。

> A monk asked Great Dragon (Dalong) Zen Master, "The physical body decays—what is the enduring Dharma body?" The Master replied, "Mountain flowers bloom like brocade; the valley stream is clear as deep blue."

妙喜曰。若以此兩句明堅固法身。生身入地獄。

> Miao Xi said, "If one uses these two phrases to clarify the immutable Dharma body, then one's physical body will fall into hell."

翠巖真和尚在歸宗南和尚會中為首座時。南問承聞首座常將女子出定話為人是否。真云無。南曰。奢而不儉。儉而不奢。為甚道無。真云若是本分衲僧也少佗鹽醬不得。南却回首喚侍者報典座。明日只煑白粥。

> Master Cuiyan Zhen served as the head monk in the assembly of Master Guizong Nan. One day, Nan asked him, "I've heard that you often use the story of the woman emerging from meditation to teach others—is that true?" Zhen replied, "No." Nan said, "Extravagant yet not frugal, frugal yet not extravagant—why do you say no?" Zhen responded, "Even a genuine monk cannot do without salt and sauce." Nan then turned and called to his attendant, saying, "Tell the head cook that tomorrow we'll only cook plain rice porridge."

玄沙和尚侍雪峯行次。峯指面前地云。遮一片田地好造箇無縫塔。沙曰高多少。峯乃上下顧視。沙曰人天福報即不無。和尚靈山授記未夢見在。峯云汝作麼生。沙曰七尺八尺。琅邪覺云。國清才子貴。家富小兒嬌。

> Zen Master Xuansha was walking with his teacher, Master Xuefeng. Xuefeng pointed to the ground in front of them and said, "This patch of land is perfect for building a seamless pagoda." Xuansha asked, "How tall would it be?" Xuefeng looked up and down, as if to measure the space. Xuansha said, "For worldly blessings, that's fine—but you haven't even dreamed of the prophecy given at Vulture Peak." Xuefeng asked, "Then what would you do?" Xuansha replied, "Seven or eight feet." Later, Master Langya Jue commented: "When the country is wise, scholars are valued; when the family is rich, children are spoiled."

法眼因僧來參次。以手指簾。尋有二僧齊去卷。法眼云。一得一失。

> Fayan, during a monk's visit, pointed to the curtain with his hand. Immediately, two monks went together to roll it up. Fayan remarked, "One gained, one lost."

龍濟問僧甚處來。云翠巖來。曰翠巖有何言句示徒。云。常道出門逢彌勒。入門見釋迦。曰與麼道又爭得。僧便問和尚又如何。曰出門逢阿誰。入門見甚麼。僧於言下有省。

> Longji asked a monk, "Where have you come from?" The monk said, "From Cuiyan." Longji asked, "What teachings does Cuiyan share with his students?" The monk replied, "He often says, 'Leaving the door, you meet Maitreya; entering, you see Shakyamuni.'" Longji said, "How can that be said that way?" The monk then asked, "What would you say, Master?" Longji replied, "Leaving the door, whom do you meet? Entering, what do you see?" At these words, the monk had a realization.

大乘遵和尚在慈照會中。一日問古人索火意旨如何照。曰任佗滅。云滅後如何。曰初三十一。云恁麼則好時節也。曰汝見甚麼道理。云今日一場困。照便打。遵乃有頌。索火之機實快哉。藏鋒妙用少人猜。要會我師親的旨。紅爐火盡不添柴。

> The Great Vehicle Master Zunhe, during a gathering at Cizhao's assembly, one day asked about the ancient master's intention in seeking fire. Cizhao said, "Let it go out." Zunhe asked, "What happens after it goes out?" Cizhao replied, "On the third day, the thirty-first." Zunhe said, "If that's so, then this is a good time." Cizhao asked, "What principle do you see?" Zunhe replied, "Today has been quite a struggle." Cizhao then struck him. Zunhe thereupon composed a verse: Seeking fire—the moment truly swift and fine! The hidden edge's subtle use few can divine. To grasp my master's direct and true intent— When the red furnace's fire is gone, no more fuel is spent.

廣慧璉和尚示眾云。祖令當行。人天泯迹。若通一線道。且與說葛藤。何故如此。擬議之間早是喪身失命了也。山僧不避諸方檢責。入泥入水為汝諸人。莫有會底麼。試通箇消息。良久云。看看總在魔界裏作活計也。遂拈拄杖云。速道速道。眾擬議。乃喝一喝。僧問如何是無位真人。曰上木下鐵。云恁麼則罪歸有處也。曰判官擲下筆。僧禮拜。璉云拖出。

> Master Guanghui Lian addressed the assembly, saying: "The ancestral decree is in effect, and the traces of humans and celestial beings vanish. If we were to open a single pathway, I might as well spin some tales. Why is this so? The moment you hesitate, you've already lost your life and body. I, this mountain monk, do not avoid scrutiny from all quarters. I wade through mud and water for all of you. Is there anyone who understands? Try to share a bit of insight." After a long pause, he said, "Look, look—you're all just making a living in the realm of demons." Then he picked up his staff and said, "Speak quickly, speak quickly!" The assembly hesitated, and he gave a shout. A monk asked, "What is the true man without rank?" Lian replied, "Wood above, iron below." The monk said, "In that case, the blame finds its place." Lian said, "The judge throws down his brush." The monk bowed. Lian said, "Drag him out."

羅漢琛和尚問保福僧。彼中佛法如何示人。曰保福有時示眾云。塞却汝眼。教汝覰不見。塞却汝耳。教汝聽不聞。坐却汝意根。教汝分別不得。琛云。吾問汝。不塞汝眼。汝見箇甚麼。不塞汝耳。汝聞箇甚麼。不坐汝意根。汝作麼生分別。僧於言下有省。

> Monk Luohan Chen asked a monk from Baofu, "How does the Dharma manifest to people in your tradition?" The monk replied, "Baofu sometimes tells the assembly: 'Block your eyes, so you see nothing. Block your ears, so you hear nothing. Sit on your mind, so you cannot discriminate.'" Chen said, "I ask you: without blocking your eyes, what do you see? Without blocking your ears, what do you hear? Without sitting on your mind, how do you discriminate?" At these words, the monk had a realization.

妙喜曰。富嫌千口少。貧恨一身多。

> Miao Xi said: "The wealthy complain that a thousand mouths are too few; the poor lament that even one body is too much."

投子和尚在桐城縣因趙州問。莫便是投子菴主麼。師云茶鹽錢布施我來。州先歸菴。晚間見師自𢹂油回。州云。久嚮投子。到來祇見賣油翁。師云。汝祇識賣油翁。且不識投子。州云如何是投子。師提起油缾云油油。

> Master Touzi was in Tongcheng County when Zhaozhou asked him, "Aren't you the master of Touzi Hermitage?" The master replied, "Bring me tea, salt, and money as an offering." Zhaozhou returned to the hermitage first. In the evening, he saw the master coming back carrying oil himself. Zhaozhou said, "I've long heard of Touzi, but upon arrival, I only see an oil seller." The master said, "You only recognize the oil seller, but not Touzi." Zhaozhou asked, "What is Touzi?" The master lifted the oil bottle and said, "Oil, oil."

曹山因紙衣道者來。山問莫便是紙衣道者否。衣云不敢。山曰如何是紙衣下事。衣云。一裘纔挂體。萬法悉皆如。山曰如何是紙衣下用。衣近前應諾便立脫去。山曰。汝既解恁麼去。何不恁麼來。紙衣忽然開眼問。一靈真性。不假胞胎時如何。山曰未是妙。衣云如何是妙。山曰不借借。紙衣珍重却便坐化。山乃有頌曰。覺性圓明無相身。莫將知見妄踈親。念異便於玄體昧。心差不與道相隣。情分萬法沈前境。識鑑多端喪本真。如是句中全曉會。了然無事昔時人。僧問一牛飲水五馬不嘶時如何。曰曹山解忌口。

> Caoshan once received a visit from the Paper-Robe Monk. Caoshan asked, "Are you not the one known as the Paper-Robe Monk?" The monk replied, "I wouldn't dare claim such a title." Caoshan asked, "What is the matter beneath the paper robe?" The monk said, "Once a single robe is draped on the body, all phenomena are as they are." Caoshan asked, "What is the function beneath the paper robe?" The monk stepped forward, responded with a sound of acknowledgment, and immediately passed away while standing upright. Caoshan said, "Since you know how to go like that, why not come like this?" The Paper-Robe Monk suddenly opened his eyes and asked, "What about when the true spirit, one and whole, does not depend on a physical body?" Caoshan said, "That is not yet the wonder." The monk asked, "What then is the wonder?" Caoshan said, "Not borrowing even the act of not borrowing." The Paper-Robe Monk bowed in gratitude and then sat in stillness, passing away peacefully. Caoshan then composed a verse: The awakened nature is perfectly bright, with no form of its own— Do not mistake views and knowledge for closeness or distance. When thoughts differ, the profound essence is obscured; When the mind wavers, it is not near the Way. Emotions dividing all things sink into former scenes; Discrimination, with its many turns, loses the true origin. If one fully comprehends within such words, One is clearly someone of old, without a single concern. A monk asked, "What about when one ox drinks water and five horses do not neigh?" Caoshan said, "Caoshan knows how to guard his words."

趙州和尚示眾云。兄弟若從南方來者即與下載。若從北方來者即與裝載。所以道近上人問道即失道。近下人問道即得道。兄弟。正人說邪法邪法亦隨正。邪人說正法正法亦隨邪。諸方難見易識。我遮裏易見難識。又示眾云。此事如明珠在掌。胡來胡現漢來漢現。老僧拈一枝草作丈六金身用。將丈六金身作一枝草用。佛即是煩惱。煩惱即是佛。

> Master Zhaozhou addressed the assembly, saying: "Brothers, if someone comes from the south, I give them a load to carry. If someone comes from the north, I load them up. That's why it's said: when a person of high attainment asks about the Way, they lose the Way; when a person of low attainment asks about the Way, they gain the Way. Brothers, when a righteous person speaks wrong teachings, the wrong teachings become righteous. When an unrighteous person speaks right teachings, the right teachings become unrighteous. In various places, it's hard to see but easy to recognize. Here, it's easy to see but hard to recognize." He further addressed the assembly, saying: "This matter is like a bright pearl in the palm. When a barbarian comes, it reflects a barbarian; when a Han person comes, it reflects a Han person. I pick up a blade of grass and use it as a sixteen-foot golden body. I take the sixteen-foot golden body and use it as a blade of grass. Buddha is affliction. Affliction is Buddha."

僧問資福如何是一塵入正受。福作入定勢。僧云如何是諸塵三昧起。福曰汝問阿誰。雲門云。遮阿師話墮也不知。又云。前頭早是葛藤。又道汝問阿誰。

> A monk asked Zifu, "How does one dust enter proper reception?" Zifu made a gesture of entering samadhi. The monk said, "How do all dusts arise from samadhi?" Zifu replied, "Who are you asking?" Yunmen said, "This teacher doesn't even realize his words have fallen." He also said, "The earlier part was already tangled vines. Then he said, 'Who are you asking?'"

南泉問黃檗。定慧等學明見佛性。此理如何。檗曰十二時中不依倚一物始得。泉云莫便是長老見處麼。檗曰不敢。泉云。漿水錢且置。草鞋錢教誰還。檗休去。

> Nanyuan asked Huangbo, "When concentration and wisdom are cultivated equally, one clearly sees one's Buddha nature. What do you think of this principle?" Huangbo replied, "Only when you do not rely on a single thing throughout the twelve hours of the day can you attain this." Nanyuan said, "Is this not your own understanding, Elder?" Huangbo said, "I dare not claim so." Nanyuan said, "Never mind the cost of the food and drink—who will pay for your straw sandals?" Huangbo fell silent.

妙喜曰。不見道路逢劒客須呈劒。不是詩人不獻詩。

> Miao Xi said: "If you don't meet a swordsman on the road, you don't show your sword; if you're not a poet, you don't present your poem."

葉縣省和尚。僧問。忽逢大闡提人來。師還相為也無。曰法久成弊。云慈悲何在。曰年老成魔。問寶劒未出匣時如何。曰劈口著。云出匣後如何。曰拈却牙齒。問如何是論頓也不留朕迹。曰。日午打三更。石人側耳聽。云如何是語漸也返常合道。曰。問處分明。覿面相呈。問如何是超師之作。曰老僧眉毛長多少。問如何是塵中獨露身。曰。塞北千人帳。江南萬斛船。云恁麼即非塵也。曰學語之流一札萬行。問如何是和尚深深處。曰。猫有縮血之功。虎有起屍之德。云莫便是也無。曰。碓搗東南。磨推西北。

> Monk Sheng of Yexian. A monk asked, "If someone utterly devoid of faith suddenly appears, would you still help them?" The master said, "When a teaching lingers too long, it becomes flawed." The monk asked, "Where then is your compassion?" The master replied, "With age comes folly." A monk asked, "What about when the precious sword has not yet left its sheath?" The master said, "Strike right at the mouth." The monk asked, "And after it leaves the sheath?" The master replied, "Knock out the teeth." A monk asked, "What is the sudden teaching, leaving no trace behind?" The master said, "At noon, strike the third watch. The stone man tilts his ear to listen." The monk asked, "What is the gradual teaching, returning to the ordinary yet aligning with the Way?" The master replied, "The question itself is clear. Present it face to face." A monk asked, "What is a work that surpasses the teacher?" The master said, "How long are this old monk's eyebrows?" A monk asked, "How is the body alone revealed amid the dust?" The master said, "A thousand tents north of the frontier, a ship of ten thousand bushels south of the river." The monk said, "Then this is not the dust." The master replied, "You are but one who parrots words—a single stroke covers ten thousand lines." A monk asked, "What is the master's deepest place?" The master said, "A cat has the power to draw blood; a tiger has the virtue to raise the dead." The monk asked, "Is this it?" The master replied, "The pestle pounds southeast, the millstone grinds northwest."

石門聰和尚。僧問。日往月來遷。不覺年衰老。還有不老者麼。曰有。云作麼生是不老者。曰。虬龍筋力高聲呌。晚後精靈轉更多。問如何是學人深深處。曰烏龜水底深藏六。云未審其中事若何。曰路上行人莫與知。問。承古有言。只遮如今誰動口。意旨如何。曰莫認驢鞍橋作阿爺下頷。

> A monk asked Zen Master Shimen Cong: "Days go by and months pass; before I knew it, I've grown old. Is there anything that does not age?" The master said, "Yes." The monk asked, "What is it that does not age?" The master said, "The strength of a dragon's sinews, crying out loud; in the late hours, the spirit grows even more." The monk asked, "What is the deepest place of a student?" The master said, "A turtle hides its six limbs deep at the bottom of the water." The monk asked, "What about the matter within?" The master said, "Travelers on the road should not be told." The monk asked, "It is said in the old teachings: 'Who moves the mouth in this very moment?' What is the meaning of that?" The master said, "Do not mistake the donkey's saddle for your father's chin."

報恩從和尚。僧問師子未出窟時如何。曰鋒鋩難擊。云出窟後如何。曰藏身無路。云欲出不出時如何。曰命似懸絲。云向去事如何。曰拶。

> Repaying kindness, he studied under Master Cong. A monk asked, "What is it like when the lion has not yet left its den?" The master replied, "Its edge is hard to strike." The monk asked, "What about after it leaves the den?" The master said, "No place to hide its body." The monk asked, "What about when it is about to leave but not yet out?" The master said, "Its life hangs by a thread." The monk asked, "And what about what lies ahead?" The master said, "Press forward."

翠巖真和尚示眾。舉僧問巴陵如何是道。答云明眼人落井。又問寶應如何是道。答云五鳳樓前。又問首山如何是道。答曰脚下深三尺。此三轉語。一句壁立千仞。一句陸地行船。一句賓主交參。眾中莫有揀得者麼。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。

> Master Cuiyan Zhen addressed the assembly, citing a monk who asked Baling, "What is the Way?" The reply was, "A person with clear eyes falls into a well." Another asked Baoying, "What is the Way?" The reply was, "In front of the Five Phoenix Tower." Another asked Shoushan, "What is the Way?" The reply was, "Three feet deep beneath your feet." These three sayings—one stands like a cliff a thousand fathoms high, one moves a boat on dry land, and one interweaves host and guest. Is there anyone among you who can discern which is which? Come forward and speak. If not, proceed with the compassion of an Arhat, for it overcomes the thieves of affliction; proceed with the compassion of a Bodhisattva, for it brings peace to all beings; proceed with the compassion of a Tathagata, for it accords with the nature of reality.

克符道者問臨濟。如何是奪人不奪境。曰。煦日發生鋪地錦。嬰兒垂髮白如絲。云如何是奪境不奪人。曰。王令已行天下徧。將軍塞外絕煙塵。云如何是人境俱不奪。曰。王登寶殿。野老謳歌。云如何是人境俱奪。曰。并汾絕信。獨處一方。師於言下領旨。深入三玄三要。四句之門。頗資玄化。

> A seeker named Kefu asked Master Linji, "What does it mean to take away the person but not the environment?" Linji replied, "The warm sun spreads a brocade across the ground, while a baby's hair hangs white as silk threads." The seeker asked, "What does it mean to take away the environment but not the person?" Linji replied, "The king's decree has spread across the realm, and beyond the border, no dust of war rises." The seeker asked, "What does it mean to take away neither the person nor the environment?" Linji replied, "The king ascends the jeweled throne, and the village elders sing in praise." The seeker asked, "What does it mean to take away both the person and the environment?" Linji replied, "Messages cease between the provinces, and one dwells alone in a single place." At these words, the seeker grasped the meaning and delved deeply into the Three Mysteries, the Three Essentials, and the gate of the Four Phrases, greatly benefiting from the transformative power of this teaching.

法眼指凳子云。識得凳子周匝有餘。雲門云。識得凳子天地懸殊。天衣云。識得凳子梌楠木做。

> The Eye of Dharma pointed to a stool and said, "Recognizing the stool, there is still abundance all around." Yunmen said, "Recognizing the stool, heaven and earth are vastly different." Tianyi said, "Recognizing the stool, it's made of nanmu wood."

妙喜曰。識得凳子好剃頭洗脚。雖然如是。大有人錯會在。

> Miao Xi said, "If you recognize the stool, you can shave your head and wash your feet. Even so, many people misunderstand this."

德山和尚一日飯遲先托鉢下堂。雪峯時作飯頭。纔見便問。遮老漢。鐘未鳴。鼓未響。托鉢向甚麼處去。山便歸方丈。雪峯舉似巖頭。頭云大小德山不會末後句。山聞舉。令侍者喚巖頭來問。汝不肯老僧那。巖頭密啟其意。山來日上堂。與尋常說話不同。頭向堂前撫掌大笑云。且喜堂頭老漢會末後句。佗後天下人不奈何。雖然如是。只得三年。後三年果遷化。

> One day, Master Deshan was late for his meal, so he took his bowl and headed to the dining hall. At that time, Xuefeng was the head cook. Seeing him, he immediately asked, "Old man, the bell hasn't rung, the drum hasn't sounded—where are you taking your bowl?" Deshan turned and went back to his quarters. Xuefeng mentioned this to Yantou. Yantou said, "Even the great Deshan doesn't understand the final phrase." When Deshan heard about this, he had his attendant summon Yantou and asked, "Do you not approve of me?" Yantou quietly conveyed his meaning. The next day, when Deshan gave his lecture, it was different from his usual talks. Yantou clapped his hands and laughed loudly in front of the hall, saying, "How delightful—the old master of the hall now understands the final phrase! From now on, no one in the world can challenge him. Even so, he has only three years." Indeed, three years later, Deshan passed away.

于頔相公問紫玉。佛法至理乞師一言。玉曰。相公。佛法至理。須去其情理。公云便請和尚去其情理。玉曰便請問來。公云如何是佛。玉召相公。公應喏。玉曰更莫別求。藥山後聞此語曰。噫。可惜于相公生埋向紫玉山下。相公聞得特訪藥山。乃問如何是佛。山召云相公。公應喏。山曰是甚麼。公於此有省。招慶共羅山舉次。慶曰。一等是道。甚是奇特。雲泥有隔。羅山云。大師也不得草草。當時賴遇于相公。可中草窠裏若撥著箇焦尾大蟲。何處有藥山也。慶曰作麼生。羅山曰還知于相是鍛了金麼。

> Minister Yu Di asked Master Ziyu, "Please, Master, give me one word on the ultimate truth of Buddhism." Ziyu said, "Minister, to grasp the ultimate truth of Buddhism, you must set aside your emotional reasoning." The minister said, "Then please, Master, set aside my emotional reasoning for me." Ziyu said, "Then ask your question." The minister asked, "What is Buddha?" Ziyu called out, "Minister!" The minister responded, "Yes?" Ziyu said, "Don't look for anything else." Later, when Yaoshan heard about this exchange, he sighed, "Alas, what a pity—Minister Yu has been buried alive at the foot of Ziyu Mountain." When the minister heard of this, he paid a special visit to Yaoshan and asked, "What is Buddha?" Yaoshan called out, "Minister!" The minister responded, "Yes?" Yaoshan said, "What is that?" At this, the minister had a realization. Later, Zhaoqing was discussing this with Luoshan. Zhaoqing said, "Both masters gave the same kind of teaching, yet it's remarkable—like clouds and mud, worlds apart." Luoshan said, "Great Master, you shouldn't be so hasty. At that time, it was fortunate that Minister Yu was there. If he had stirred up a burnt-tailed tiger in the grass, there'd have been no Yaoshan to speak of." Zhaoqing asked, "What do you mean?" Luoshan said, "Do you realize that Minister Yu was already refined gold?"

雪竇和尚曰。十方無壁落。四面亦無門。古人向甚處見客。或若道得接手句。許汝天上天下。

> Master Xuedou said: "In the ten directions, there are no walls; on the four sides, there are no gates. Where did the ancients receive their guests? If you can utter a phrase that carries the exchange, I grant you freedom throughout heaven and earth."

雲門到天童。童云汝還定當得麼。門云和尚道甚麼。童云不會即目前包裹。門云會即目前包裹。

> Yunmen went to visit Tiantong. Tiantong asked, "Can you still determine it?" Yunmen replied, "What did you, Master, say?" Tiantong said, "If you don't understand, it's right there before you, enveloping everything." Yunmen said, "If you understand, it's right there before you, enveloping everything."

妙喜曰。十字街頭石敢當。

> Wonderful, he said: "At the crossroads, the stone dare to stand firm."

天衣懷和尚色空頌二首。色空空色色空空。礙却潼關路不通。劫火洞然毫末盡。青山依舊白雲中。東西南北。十萬八千。空生罔措。火裡生蓮。

> Two Verses on Form and Emptiness by Monk Tianyi Huai Form is emptiness, emptiness is form, form is emptiness, emptiness is form. Yet this blocks the Tong Pass, and the road cannot pass through. The kalpa fire blazes utterly, reducing even the finest hairs to nothing— Still, the green mountains remain as before, within the white clouds. East, west, south, north— A hundred and eight thousand miles. Emptiness gives rise to confusion, at a loss for words— But in the fire, a lotus blooms.

保福問僧殿裏是甚麼佛。僧云和尚定當看。曰釋迦佛。云和尚莫謾人好。曰却是汝謾我。又問僧汝名甚麼。云咸澤。曰忽遇枯涸者如何。云誰是枯涸者。曰我是。云和尚莫謾人好。曰却是汝謾我。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。曰却是汝謾我。又見一僧乃曰。汝作甚麼業來得恁麼長大。曰和尚短多少。師蹲身作短勢。僧曰和尚莫謾人好。曰却是汝謾我。

> Baofu asked a monk, "What Buddha is in the hall?" The monk said, "Master, you should decide for yourself." Baofu said, "It's Shakyamuni Buddha." The monk said, "Master, don't deceive people." Baofu said, "Actually, you're deceiving me." He asked another monk, "What's your name?" The monk said, "Xianze." Baofu asked, "What if you suddenly encounter a dried-up spring?" The monk said, "Who is the dried-up spring?" Baofu said, "I am." The monk said, "Master, don't deceive people." Baofu said, "Actually, you're deceiving me." He then asked the head cook, "How wide is your cauldron?" The cook said, "Master, try measuring it." The master made a gesture of measuring with his hands. The cook said, "Master, don't deceive me." Baofu said, "Actually, you're deceiving me." Later, seeing another monk, he said, "What kind of deeds did you do to grow so tall?" The monk asked, "How short are you, Master?" The master crouched down, making a short gesture. The monk said, "Master, don't deceive people." Baofu said, "Actually, you're deceiving me."

趙州問投子大死底人却活時如何。投子云。不許夜行。投明須到。

> Zhao Zhou asked Touzi, "When a person who has died completely comes back to life, what is that like?" Touzi replied, "You're not allowed to travel by night; you must arrive by dawn."

羅山在禾山送同行矩長老出門次。師把柱杖向前一攛。矩無對。師云。石牛攔古路。一馬勿雙駒。後有僧舉似踈山。山云。石牛攔古路。一馬生三寅。

> Luoshan was seeing off his fellow practitioner, Elder Ju, outside Heshan. The master thrust his staff forward suddenly. Ju had no response. The master said, "A stone ox blocks the ancient road; a single horse bears no twin foals." Later, a monk mentioned this to Shushan. Shushan said, "A stone ox blocks the ancient road; a single horse gives birth to triplets in the third month."

泐潭英和尚示眾云。釋迦老子當時一手指天一手指地云。天上天下唯我獨尊。釋迦老子可謂傍若無人。當時若遇箇明眼衲僧。直教陀上天無路入地無門。然雖如是。也須是銅沙羅裏油盛始得。

> Master Letan Ying addressed the assembly, saying: "When Shakyamuni, the Old Man, was born, he pointed one hand to the heavens and one hand to the earth, declaring, 'In heaven above and earth below, I alone am the Honored One.' Indeed, Shakyamuni acted as though no one else were present. Had he encountered a clear-eyed monk at that moment, such a monk would have left him with no path to ascend to heaven and no door to enter the earth. Yet even so, one must first have oil stored in a copper bowl to make this work."

妙喜曰。可貴可賤。

> Wonderful said: "It can be esteemed, it can be despised."

薦福思和尚。僧問古殿無佛時如何。曰梵音何來。又問不假修證如何得成。曰修證即不成。

> Master Si of Jianfu Temple. A monk asked, "When the ancient hall has no Buddha, what then?" The master said, "From where does the sound of chanting arise?" The monk then asked, "Without relying on practice and realization, how can one attain it?" The master replied, "Practice and realization themselves do not attain it."

法眼禪師三界唯心頌。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。大地山河。誰堅誰變。又華嚴六相頌。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。男子身中入定時。女子身中不留意。不留意。絕名字。萬象明明無理事。

> A Master Fayan's Verses on the Three Realms as Mind The three realms are but mind, All dharmas are consciousness alone. Mind and consciousness—one essence, Eye sees sounds, ear hears forms. Forms never reach the ear, Nor sounds touch the eye. Eye, form, ear, sound— All things are thus accomplished. All dharmas need no conditions, Why then perceive them as illusions? Mountains, rivers, the great earth— What is solid, and what changes? Verses on the Six Characteristics of the Avatamsaka The six characteristics' meaning: Within sameness there is difference. If difference departs from sameness, It wholly misses the Buddhas' intent. The Buddhas' intent—totality and particulars— Where is there sameness or difference? When entering samadhi in a man's body, One does not linger in a woman's form. No lingering, no lingering— Utterly beyond names. All phenomena shine clearly, free of principle or affairs.

青原問神會從甚麼處來。會云曹溪來。曰將得甚麼物來。會振身而立。師曰猶帶瓦礫在。會云和尚莫有真金與人否。曰設有汝向甚麼處著。

> Qingyuan asked Shenhui, "Where have you come from?" Shenhui replied, "From Caoxi." "Then what have you brought with you?" Shenhui shook his body and stood upright. Qingyuan said, "You're still carrying a load of broken tiles." Shenhui asked, "Master, do you have any true gold to give others?" Qingyuan replied, "If I did, where would you even put it?"

羅漢南和尚示眾云。紅霞穿碧落。白鷺點滄洲。不是寒山子。時臨古渡頭。騎駿馬。驟高樓。萬里銀河輥玉毬。別明真解脫。撥火覔浮漚。又示眾云。禪不禪。道不道。三寸舌頭胡亂掃。昨夜日輪飄桂花。今朝月窟出芝草。阿呵呵。萬兩黃金無處討。一句絕思量。諸法不相到。

> Monk Luohan Nan addressed the assembly, saying: "Rosy clouds pierce the azure sky; white egrets dot the vast waters. This is not Hanshanzi, yet the time has come to stand at the ancient ferry. Riding a fine steed, galloping to the high tower— Across ten thousand miles of the Milky Way, a jade ball rolls. To discern true liberation, one must poke the fire and seek floating bubbles." He further addressed the assembly, saying: "Not Chan, not the Way— A three-inch tongue sweeps recklessly. Last night, the sun's orb drifted past cassia blossoms; This morning, from the moon's cave, mushrooms of lingzhi emerge. Ha ha! Ten thousand taels of gold are nowhere to be found. One phrase defies all thought; All phenomena do not reach it."

雪峯云。飯籮邊坐餓死人。臨河渴死漢。玄沙云。飯籮裏坐餓死漢。水裏沒頭浸渴死漢。雲門云。通身是飯。通身是水。

> Xuefeng said: "Sitting beside a rice basket, a man starves to death; standing by a river, a man dies of thirst." Xuansha said: "Sitting inside a rice basket, a man starves to death; submerged head-first in water, a man dies of thirst." Yunmen said: "The whole body is rice; the whole body is water."

妙喜舉了喝云。多觜阿師。可殺忍俊不禁。通身是飯。通身是水。那裏得遮消息來。

> Miaoxi raised the cup and shouted, "You chatterbox master! How amusingly restless you are! Your whole body is rice, your whole body is water. Where did you get this news from?"

## 正法眼藏卷第一之下

> The Treasury of the True Dharma Eye, Volume 1, Part 2