---
title: "湛然圓澄禪師語錄 · 問答"
description: "湛然圆澄禅师语录由明代禅宗高僧湛然圆澄所述，其门人明凡记录，丁元公与祁骏佳编撰。该书成书于明末佛教复兴时期，收录圆澄禅师的开示、法语、公案及书信，集中体现其禅学思想与修行指导，倡导直指人心、见性成佛的曹洞宗风。作为明代禅宗重要文献，该语录不仅传承了临济与曹洞宗的精髓，对后世禅修者具有深远影响，是研究明清佛教禅宗思想与实践的重要典籍。"
url: "https://rushiwowen.co/en/r/cmcxr5xm600c7i904a8nrbjwd"
---

## 會稽雲門湛然澄禪師語錄卷第六

> Volume 6, Recorded Sayings of Chan Master Zhanran Cheng of Yunmen Temple, Kuiji

門人明凡　錄

> Recorded by the Disciple Ming Fan

吳興丁元公山陰祁駿佳　編

> Compiled by Ding Yuangong of Wuxing and Qi Junjia of Shanyin

### 問答

> Questions and Answers

僧參。師問你行脚事作麼生。僧畵一圓相。師畵破圓相。僧敲卓三下。師畵一圓相。僧又敲卓二下。師又重畵三圓相。僧以手抹却。師云。離此之外。別道一句。僧擬議。師便喝。

> A monk came to see Master Guishan. The Master asked, "What have you realized from your pilgrimage?" The monk drew a circle in the air. The Master drew a line through the circle, breaking it. The monk knocked on the table three times. The Master drew another circle. The monk knocked on the table twice more. The Master then drew three circles. The monk wiped them away with his hand. The Master said, "Now say something apart from all of this." The monk hesitated, thinking. The Master shouted at him.

僧問如何是差別一著。師云。當斷不斷。僧無語。傍僧云。某甲斷得。師云。作麼生斷。僧云。適來肚饑喫飯。如今甚飽。師云。亦未斷得。僧云。和尚莫瞞人好。師笑之。

> A monk asked, "What is the one distinction that makes all the difference?" The master said, "What must be cut off is not cut off." The monk fell silent. Another monk said, "I can cut it off." The master said, "How will you cut it off?" The monk said, "Just now I was hungry and ate; now I'm very full." The master said, "Still not cut off." The monk said, "Master, don't fool us." The master smiled.

雲棲大師舉高峯海底泥牛話問師。師將傍僧推出。乃云。大眾證盟。

> Master Yunqi brought up the koan of Gaofeng's "mud ox in the bottom of the sea" and questioned the master. The master then pushed the monk standing nearby out and said, "Everyone here, bear witness to this."

師問雲棲大師。婆子燒庵。這僧何不將錯就錯。大師云。將錯就錯。豈非大錯。

> The Master asked Master Yunqi, "When the old woman burned down the hermitage, why didn't that monk simply go along with the mistake?" Master Yunqi replied, "Going along with the mistake—isn't that itself a great mistake?"

鶴林詣五臺參達觀大師。盤桓夜深。大師云。你信得及麼。林云。信得及。大師云。既信得及。可將法華經拋入尿桶內去。林如所言。諸方疑駭。後師特往問林。有此事否。林云。實有此事。師曰。你當時見何道理。便恁麼來。林曰。我當時聞大師語。忽憶善財參勝熱婆羅門因緣。便乃如此。師曰。如今還有疑否。林曰。此是地獄之因。豈得無疑。師曰。我今問你。你須實答。汝信得及否。林曰。信得及。師曰。汝真信得及否。林曰。真信得及師曰。既信得及。割取頭來。林不知所措。師便喝。後舉似達大師。大師驚云。阿耶阿耶。鶴林萬劫地獄。湛然一轉語已出之矣。大司馬吳本如云。不然。如荊軻刺秦王。須得樊將軍頭。將軍與之。倘鶴林與之。師作麼生。師曰。誰是其人。本如罔措。大師云。司馬又輸却了也。

> Once, Helin went to Mount Wutai to visit Master Daguan. They talked late into the night. The Master asked, "Can you have faith?" Helin replied, "I can." The Master said, "If you truly can, then throw the Lotus Sutra into a toilet bucket." Helin did as instructed. People everywhere were shocked and puzzled. Later, someone specifically went to ask Helin, "Did that really happen?" Helin said, "It really did." That person asked, "At that time, what insight did you have that allowed you to act like that?" Helin said, "When I heard the Master's words, I suddenly remembered the story of Sudhana meeting the Brahmin Shengre, so I did it." The person asked, "Do you still have any doubts now?" Helin said, "This is a cause of hell. How can I not have doubts?" The person said, "Now I ask you, and you must answer truly: Can you have faith?" Helin said, "I can." The person said, "Do you truly have faith?" Helin said, "I truly do." The person said, "Since you truly have faith, cut off your head." Helin was at a loss. The person then shouted. Later, this was told to Master Da. Master Da was startled and said, "Oh, oh! Helin would have fallen into hell for ten thousand kalpas, but Zhanran's one remark already saved him." Grand Minister Wu Benru said, "Not so. It's like Jing Ke trying to assassinate the King of Qin—he needed General Fan's head. The general gave it to him. If Helin had given his head, what would that person have done?" Master Da said, "Who was the one who asked for the head?" Wu Benru was speechless. Master Da said, "The Minister has lost again."

雲棲大師問眾。亡僧遷化後。向什麼處去。眾下語皆不契。師云。多謝和尚罣念。一眾改容。

> Master Yunqi asked the assembly, "After a deceased monk has passed away, where does he go?" Everyone offered their insights, but none struck the mark. The master said, "I thank the venerable monastics for your concern." The whole assembly's expressions changed.

若虗問百丈在扭鼻處。已領自己。云何後來耳聾三日。師曰。末後一著。始到牢關。曰請師落草。師曰。此是他家極妙處。今時人多只認自己為極則。不信向上一著子。語次。偶聞雷。若虗指鉢盂。師云。如何是末後一著。始到牢關。曰不會。師曰。不但降龍。亦能伏鬼。

> Ruoxu asked Baizhang: "When you twisted your nose, you already understood yourself. Why then did you go deaf for three days afterward?" The master said: "Only at the final step do you reach the impenetrable barrier." Ruoxu said: "Please, Master, tell me plainly." The master said: "This is the most exquisite point of his teaching. Nowadays, most people only grasp themselves as the ultimate standard, but don't trust in that one further step beyond." As they spoke, thunder was heard by chance. Ruoxu pointed at the alms bowl. The master said: "What is the final step that first reaches the impenetrable barrier?" Ruoxu said: "I don't understand." The master said: "It can not only subdue dragons but also overcome ghosts."

僧問如何是異類中行。師曰。輕打我。輕打我。一客云。我會也。我會也。師云。你作麼會。客作驢鳴。師休去。

> A monk asked, "What does it mean to walk among the different kinds of beings?" The master replied, "A light beating for me. A light beating for me." A visitor said, "I understand. I understand." The master asked, "How do you understand?" The visitor imitated a donkey's braying. The master stopped talking.

喫芋次。問客。天是禪。地是禪。且道芋頭是禪不。客拈起芋頭。師曰。未在。客云。師意如何。師拈起芋頭擘面便擲。

> During a meal of taro, the master asked a guest, "The sky is meditation, the earth is meditation—tell me, is this taro also meditation?" The guest picked up the taro. The master said, "Not yet." The guest asked, "What do you mean, Master?" The master picked up the taro and threw it right in the guest's face.

神珠參問不恁麼問時如何。師曰。是戲論。問恁麼問時如何。師曰。也是戲論。問恁麼不恁麼問時如何。師曰。亦是戲論。問不恁麼恁麼問時如何。師曰。總是戲論。曰還有不戲論事否。師曰有。曰如何是不戲論句。師曰。這箇是戲論。曰和尚忒欺壓人。師曰。也有恁麼人肯恁麼來。

> A practitioner asked, "What about when one does not ask in such a way?" The master replied, "That is idle speculation." The practitioner asked, "What about when one asks in such a way?" The master replied, "That is also idle speculation." The practitioner asked, "What about asking in such a way and not in such a way?" The master replied, "That too is idle speculation." The practitioner asked, "What about not asking in such a way yet also in such a way?" The master replied, "All of it is idle speculation." The practitioner said, "Is there anything that is not idle speculation?" The master replied, "There is." The practitioner asked, "What is a statement that is not idle speculation?" The master replied, "This very statement is idle speculation." The practitioner said, "Master, you are simply bullying people." The master replied, "Still, there are people who are willing to come this way."

神珠問即此用離此用。某甲極看得妙。師曰。此是甚麼人語曰。是百丈。師一喝。珠曰。師是曹洞宗。何以如此。師便打趂出。

> Spiritual Pearl asked, "Is it this function, or apart from this function?" He found this question extremely subtle. The Master said, "Whose words are these?" Spiritual Pearl replied, "Baizhang's." The Master gave a shout. Spiritual Pearl said, "Master, you belong to the Caodong school. Why do you act like this?" The Master then struck him and drove him out.

僧問萬法皆我。為什麼轉得轉不得。師云。牆外是什麼。僧擬議。師曰。又道萬法皆我。

> A monk asked, "Everything is me. Why is it that I can transform some things but not others?" The master replied, "What is outside the wall?" The monk hesitated. The master said, "And yet you say everything is me."

師同大司成陶石簣無念師向火次。石簣曰。無念師在。阿師得力句。乞為舉似。師曰。向火背猶寒。

> Master and Grand Secretary Tao Shihui were warming themselves by the fire with Master Wunian. Shihui said, "Master Wunian is here. Honorable teacher, please share an inspired teaching." The master replied, "Though my front is warm by the fire, my back still feels cold."

李次公問。老師。還驗得某甲麼。師曰。你是箇無主孤魂。陶石簣曰。他是有主的。師不答。次公云。老師安知某甲無主。師曰。好箇有主的。

> Li Cigong asked, "Master, can you still discern me?" The master replied, "You are a lonely soul without a master." Tao Shihui said, "He does have a master." The master said nothing. Cigong said, "Master, how do you know I have no master?" The master said, "A fine one with a master indeed."

麥浪問和尚百年後向什麼處去。師云。山下檀越人家作頭水牯牛去。曰只恐不能拖犂拽耙。師曰。你肯承當我便休。曰帶得這些人去麼。師曰。帶得。曰作麼生帶得。師曰。大家䘖取一莖草。

> A farmer asked the master, "Where will you go after a hundred years?" The master replied, "I'll go to the donor's family at the foot of the mountain to become their lead water buffalo." The farmer said, "I’m just worried you won’t be able to pull the plow or drag the harrow." The master said, "If you’re willing to take on the task, I’ll let it go." The farmer asked, "Can you take all these people with you?" The master said, "I can." The farmer asked, "How can you take them?" The master said, "Let each of you hold a blade of grass in your mouth."

麥浪舉黃中丞訪少林和尚。未下轎。便問世尊生下。一手指天。一手指地。雲門大師云。若被老僧看見。一棒打殺。餧却趙州狗子。貴圖天下太平。我今日要一棒打殺和尚。和尚還作麼生。少林無對彼時若問和尚。和尚作麼生道。師云。待中丞脚跟點地。却向他道問。古人道鴛鴦繡出從君看。不把金針度與人。三乘十二分教。一千七百公案。俱是鴛鴦。如何是金針。師拈起淨瓶云。這箇是淨瓶。云這箇亦是鴛鴦。不是金針。師云。却被汝道著。

> As Wheat Wave Raised Magistrate Huang to visit the Zen Master of Shaolin. Before even getting out of his sedan chair, he asked: "When the World-Honored One was born, he pointed one hand to heaven and one hand to earth. Master Yunmen said, 'If I had seen him, I would have struck him dead with one blow and fed him to Zhaozhou's dog, for the peace of the world.' Today I want to strike you dead with one blow, Master. What do you have to say to that?" The Shaolin master had no response at that time. "If you had been asked that then, Master, what would you have said?" The teacher said: "When the Magistrate's feet touch the ground, I will tell him." Someone asked: "The ancients said, 'The mandarin ducks are embroidered for you to see, but the golden needle is not passed on.' The Three Vehicles, the Twelve Divisions of teachings, and the seventeen hundred public cases are all the mandarin ducks. What is the golden needle?" The teacher picked up the water bottle and said: "This is a water bottle." The questioner said: "This is also a mandarin duck, not the golden needle." The teacher said: "You have spoken correctly."

六禺問和尚未到此間。大眾未集法會。是何境界。師曰。門對陶公嶺。如何是法身。師曰。背倚秦望山。如何是法身向上事。師曰。開口道不得。曰道了也。師曰。好狗不逐塊。又問世尊拈花是敗闕。和尚上堂不惟拈槌竪拂。抑且說長道短。是敗闕不。師曰。被汝勘破。曰如何得無敗闕。師曰。喫三頓飯。曰猶是敗闕。師曰。喫飯又恁麼去也。乃曰。師僧家不解歇心。只管於自心起種種異見。若是坐得斷的。佛來也三十棒。魔來也三十棒。進曰。既云坐斷。為什麼佛來也打。魔來也打。師曰。只為喚作佛。喚作魔。所以不得不打。

> Liu Yu asked, "The master has not yet arrived here, and the assembly has not gathered for the Dharma assembly. What state is this?" The master said, "The gate faces Tao Gong Ridge." "How is the Dharma body?" The master said, "My back leans against Qinwang Mountain." "How is the matter beyond the Dharma body?" The master said, "When I open my mouth, I cannot say it." Liu Yu said, "But you have just said it." The master said, "A good dog does not chase after clods." Liu Yu asked further, "The World-Honored One holding up a flower—is that not a flaw? Now the master ascends the hall, not only raising the gavel and whisk, but also speaking long and short—is that not a flaw?" The master said, "You have seen through me." Liu Yu said, "How can we have no flaw?" The master said, "Eat three meals." Liu Yu said, "Still a flaw." The master said, "Yet you still go on eating like this." The master then said, "Monks do not know how to settle their minds. They only spend time creating all kinds of wrong views from their own minds. If one can truly sit still and cut off all clinging, then when the Buddha comes, thirty blows; when the demon comes, thirty blows." A monk asked, "Since you say 'sit still and cut off,' why strike both when the Buddha comes and when the demon comes?" The master said, "Precisely because you call it 'Buddha' and call it 'demon'—that is why I cannot help but strike."

師至杭州。聞谷師慧聞師等諸知識法師。及縉紳護法。各命侍者持柬迎師。慧聞法師柬內云。今日大眾欲與和尚作家相見。和尚若來。已墮情識。和尚不來。猶缺慈悲。師閱畢。即將眾簡一齊扯碎。正色厲聲云這些客作漢。敢於老僧處納敗闕耶。師至。即陞堂正立。慧云。和尚莫要般門弄斧。師與一掌云。速道速道慧面赤無語。師云。死漢。聞谷師遂率眾作禮。

> When the Master arrived in Hangzhou, various venerable Dharma masters, including Master Wengu and Master Huiwen, along with scholar-official Dharma protectors, each sent attendants with invitation letters to welcome him. In Master Huiwen's letter, it read: "Today, the assembly wishes to have a true face-to-face meeting with you, Venerable One. If you come, you will have already fallen into emotional consciousness. If you do not come, you will still lack compassion." After reading this, the Master tore up all the invitations at once and said sternly with a severe tone, "These hired hands—how dare they show their inadequacy before this old monk?" When the Master arrived, he immediately ascended the hall and stood upright. Huiwen said, "Venerable One, don't try to show off your skill before an expert." The Master gave him a slap and said, "Speak quickly! Speak quickly!" Huiwen's face turned red and he was speechless. The Master said, "You dead fellow." Wengu then led the assembly in bowing to the Master.

師同達觀大師月川和尚大司成陶石簣大中丞左心源內翰黃慎軒中允曾仲水朱友石嘉熈寺玩月次。慎軒問馬祖南泉百丈玩月因緣。乞師一語。師曰。你睡我立。不得為說。慎軒亟起謝過。二師皆云。吾下語不如此人。

> The Master, together with Great Master Daguan, Senior Monk Yuechuan, Grand Secretary Tao Shikui, Grand Censor Zuo Xinyuan, Academician Huang Shenxuan, Vice Minister Zeng Zhongshui, and Zhu Youshi, gathered at Jiaxi Monastery to enjoy the moonlight. Shenxuan asked about the circumstances of Patriarch Mazu, Nanquan, and Baizhang appreciating the moon, and requested the Master to say something. The Master replied, "You are sitting, I am standing. I cannot speak of it." Shenxuan immediately stood up to apologize. Both masters remarked, "This man's words surpass ours."

吏部袁六休問。南泉斬猫意旨如何。師曰。莫謗趙州。曰。如何是謗。師曰。蒼天蒼天。

> Minister Yuan Liuxiu asked, "What is the true meaning of Nanquan killing the cat?" The master said, "Do not slander Zhaozhou." Yuan asked, "What constitutes slander?" The master said, "Heavens! Heavens!"

巡漕蘇雲浦問鴛鴦繡出從君看。不把金針度與人。如何是金針。師曰。我在京都走一遭。未曾遇著一個人。蘇擬進言。師曰。古佛過去久矣。

> Patrol Officer Su Yunpu asked, "The embroidered mandarin ducks are shown for all to see, but the golden needle is not passed to anyone. What is the golden needle?" The Master said, "I've traveled all through the capital and haven't met a single person." Su started to speak, but the Master said, "The ancient Buddha has been gone for a long time."

僧問禮拜是。問訊是。師云。隨汝顛倒。僧便喝。師曰。成個什麼。僧禮拜。

> A monk asked, "Is this bowing and greeting correct?" The master replied, "It follows your confusion." The monk then shouted. The master said, "What have you become?" The monk bowed.

推府黃橋海問。梵志與世尊論議。梵志拂袖而去。中途有省。謂弟子曰。我義。兩處負墮。是見若受。負墮處麤。是見不受。負墮處細。如何是負墮處麤。負墮處細。師曰。連我也不會。黃無語。

> A government official, Huang Qiaohai, asked: "A Brahmin debated with the World-Honored One. When the Brahmin flicked his sleeves and left, he had a realization on the way. He told his disciples, 'In my argument, I was defeated twice. If this view is accepted, the place of defeat is coarse. If this view is not accepted, the place of defeat is subtle.' What is the coarse place of defeat and the subtle place of defeat?" The master said, "Even I don't understand." Huang was silent.

推府李九嶷問。何故眾中無一人發問。師云。他們都是佛。曰何謂也。師曰。問即落第二門。僧問曰。除却門風方便外。別有為人處麼。師曰。我不如一切人。曰何故不如。師曰。他無方便。

> Prefect Li Jiuyi asked, "Why is no one in the assembly asking any questions?" The Master said, "They are all Buddhas." Li asked, "What does that mean?" The Master said, "Asking a question already falls into the secondary gate." A monk asked, "Aside from the methods and expedient means, is there any other way to guide people?" The Master said, "I am inferior to everyone." The monk asked, "Why are you inferior?" The Master said, "Because they have no expedient means."

進士黃石思問。如何是殺人刀。師曰。布鼓當軒誰敢擊。曰如何是活人劒。師曰。雖然後學也堪為。又問。教中云。懺者懺其前愆。悔者悔其後過。且如中間事作麼生。師曰。只可自知。又因福城寺山門回祿。問曰。盡道金剛不壞身。這四個漢那裏去了。師曰。壞者不是金剛。曰這個聻。師曰。不可以色相見如來。

> Scholar Huang Shisi asked, "What is the sword that kills people?" The master said, "If the drum is placed at the gate, who dares to strike it?" Huang asked, "What is the sword that brings people to life?" The master said, "Even a student can use it." Huang then asked, "In the scriptures, it says, 'Repentance means repenting past wrongs, and regret means vowing not to repeat future mistakes.' But what about the moment in between?" The master said, "This can only be known by oneself." Later, due to a fire that destroyed the main gate of Fucheng Temple, Huang asked, "Everyone says the vajra body is indestructible. Where did those four figures \[the four guardian kings\] go?" The master said, "What is destroyed is not the vajra." Huang asked, "Then what is this?" The master said, "The Tathagata cannot be seen by physical form."

海眼問。和尚到城中。穿得幾個髑髏。師曰。兩三個。海伸手索云。將來與某甲看。師曰。從人索者。不是好手僧問。某甲二六時中不念佛。不參禪。不看教。不斷妄想。不取真如。但饑來喫󰕖。困來打眠。任性自在。可合道否。師曰。彼圓覺性。非任有故。說名為病。曰如此。則一切皆出四病不得。如何修行。師曰。一切眾生。皆證圓覺。

> Haiyan asked, "When the master comes to the city, how many skulls have you collected?" The master said, "Two or three." Haiyan reached out his hand and said, "Show them to me." The master said, "One who demands from others is not a good hand." A monk asked, "In all my time, day and night, I do not recite the Buddha's name, do not practice meditation, do not study the scriptures, do not cut off delusions, and do not grasp true nature. I just eat when hungry, sleep when tired, and follow my natural inclinations freely—does this accord with the Way?" The master said, "The nature of perfect enlightenment cannot be forced or deliberately maintained, so this is described as a sickness." The monk said, "If so, then all of these fall outside the four sicknesses—how can one cultivate?" The master said, "All beings are already realizing perfect enlightenment."

問有情化無情。佛性甚麼處去也。師曰。有情化無情。曰。佛性聻。師云。什麼處去也。曰有情化有情。因什麼為變化。師曰。有情化有情。

> If a sentient being turns into a non-sentient being, where does its Buddha-nature go?" the teacher asked. "When a sentient being turns into a non-sentient being," the student said. "What about its Buddha-nature?" The teacher replied, "Where does it go?" "When a sentient being turns into another sentient being," the student said, "how does this transformation come about?" The teacher said, "A sentient being turns into another sentient being."

問佛法即不問。和尚作麼歸方丈。師曰。不歸方丈。曰為什麼不歸。曰眾生病故。

> "Asking about the Buddha's teaching is not truly asking. Why does the Master return to the abbot's quarters?" The Master replied, "I do not return to the abbot's quarters." "Why not?" "Because all beings are sick."

方伯沈東華問。宗作麼生講。師曰。山僧從來不曾舉口。曰這句就是宗了。師曰。我也不知。

> Minister Shen Donghua asked, "What is the essence of the teaching?" The Master replied, "I have never opened my mouth to speak of it." Shen said, "That very statement is the essence." The Master replied, "I wouldn't know."

問乍會時有賓主否。師曰。賓主歷然。問還分別否。師曰。兩眼對兩眼。

> Question: When meeting for the first time, who is the guest and who is the host? Master: The guest and host are clearly distinguished. Question: Is there any discrimination or separation between them? Master: Two eyes looking at two eyes.

問性宗與相宗是同是別。師曰。番手覆手。

> A student asked: "Are the schools of Essence and Phenomenon the same or different?" The master replied: "Turning the palm over, turning it back."

問睡快活。講經快活。師曰。都快活。曰快活在內在外。師曰。窮則獨善其身。達則兼濟天下。曰不要把我們儒書用。師曰。我是尋嘗語。居士自作書會。

> "Sleep easily, speak the Dharma easily," they said. The master replied, "All are easy." They asked, "Is this ease found inside or outside?" The master answered, "In poverty, you perfect yourself alone; in success, you benefit the whole world." They objected, "Don't quote our Confucian texts." The master said, "That's just common speech. You're the one making it into a scripture."

問性宗內緊要處。乞示一二。師曰。性宗無恁麼緊要處。

> You ask about the essential points of the Nature School. I will share a few with you. The teacher said: The Nature School has no such essential points.

問周海門相會否。師曰。嘗會。曰他是道學耶。禪宗耶。師曰。道學。曰恁麼則不合也。師曰。在天而天。在人而人。

> Someone asked the Master, "Have you met Zhou Haimen?" The Master replied, "We have met." The person asked, "Is he a scholar of Confucian doctrine or a follower of Chan (Zen) Buddhism?" The Master said, "He follows Confucian doctrine." The person then said, "Then you two shouldn't get along!" The Master replied, "For Heaven, I am heaven; for people, I am people."

晉陽張翰林問世尊幾時陞座。師曰。未審居士什麼處聞世尊陞座來。居士擬議。師曰。處尚不知。要問幾時。

> Presenting an English translation of the Chinese Buddhist text, based on the layered inputs: --- The Imperial Scholar Zhang of Jinyang asked, "When did the World-Honored One ascend the seat?" The Master said, "I am not yet clear, layman—from where did you hear that the World-Honored One ascended the seat?" The layman began to ponder. The Master said, "You don't even know the place—so why ask about the time?"

師與王進士持論金剛不壞身。傍僧曰。恁麼舉唱。則佛法掃地而盡。師曰。若是師子定不恁麼。曰亦有野干肯恁麼唱。師曰。正是正是。曰肯承當好。師曰。你承當我承當。速道速道。僧擬議。師喝出。

> A Master was discussing the "indestructible vajra body" with Scholar Wang. A nearby monk said: "If you keep talking like that, you'll trample the Buddha-dharma into the dust." The Master replied: "If you were a lion, you wouldn't talk like that." The monk said: "But there are jackals who would talk like that." The Master said: "Exactly, exactly." The monk said: "Good, then I'll take responsibility for this." The Master said: "You'll take responsibility, or I'll take responsibility? Speak quickly, speak quickly." The monk hesitated. The Master shouted and drove him out.

問脚不踏枝。口含樹枝。下有人問如何是西來意。若答他則未免喪身失命。未審和尚有何方便。通個消息。師曰。我定是無命的。

> A bird perches on a branch without stepping on it, holding the branch in its beak. If someone below asks, "What is the meaning of the patriarch's coming from the West?" answering would cost the bird its life. How could a master communicate the truth without such risk? The master said, "I am certainly one who loses his life."

問央倔摩羅持佛語云。我從無量劫來。未曾殺生。女子為什麼便生下。師曰。何曾生下。曰恁麼則在腹中好沒奈何。師曰。生下則不復更恁麼也。

> Asked by Yangjuemoluo, who had kept the Buddha's words: "Throughout countless eons, I have never killed a living being. So how did this woman come to give birth?" The master said: "When was a birth ever given?" The questioner said: "In that case, the child inside the womb is quite helpless." The master said: "Once born, there is no longer any such thing."

師一日嘆曰。處世若探湯。不如歸去好。僧曰。到什麼處去。師曰。知得的是我同參。

> One day the Master sighed and said, "Living in this world is like touching burning water. It would be better to just go back." A monk asked, "Go back to where?" The Master replied, "If you understand where, you are a true companion on the path."

僧問。祖師禪如來禪是同是別。師云。古越是杭州。曰恁麼則同也。師曰。長江分彼此。

> A monk asked: "The meditation of the Patriarchs and the meditation of the Tathagata—are they the same or different?" The master said: "Ancient Yue is present-day Hangzhou." The monk said: "So then they are the same?" The master replied: "The Yangtze River divides them, making each separate."

僧問。此身敗壞後。向什麼處安身立命。師曰。問這等大事。更禮三拜。不與你說。僧禮拜。師云。止止。是什麼處安身。僧擬議。師咄之。僧復跪求示。師云去。佛也奈何你不得。

> A monk asked, "After this body decays, where should I place myself to find peace?" The master replied, "For such a profound question, you should bow three more times before I answer." When the monk started to bow, the master said, "Stop, stop. Where is there to call 'place' to find peace?" The monk hesitated, trying to think. The master scolded him sharply. The monk knelt again, begging for instruction. The master said, "Go! Even a Buddha can't help you now."

僧問。門外人還許入否。師曰。你幾時在門裏。僧禮拜。師曰。好話問不盡。

> A monk asked, "Is one who is outside the gate allowed to come in?" The Master replied, "When have you ever been inside?" The monk made a bow. The Master said, "Fine words—question at an end."

僧問。本來面目。作麼生得見。師曰。你是無面目漢。曰某甲何獨無面目。師曰。若有面目。何更求見。

> A monk asked, "How can one see one's original nature?" The master replied, "You are a faceless person." The monk said, "Why am I the only one without a face?" The master said, "If you had a face, why would you need to seek to see it?"

火頭問灰塵滿天。何時得清淨去。師云。且燒火。

> The Firehead asked: "The world is filled with ashes and dust—when will it become clean and pure?" The master said: "Just tend to the fire."

抱朴參。禮拜起。便問此間多眾。不知有幾個師子。師云。人人都是佛。抱擬進語。師搖手止之。

> Baopu made a bow of respect. After he arose from his bow, he asked, "Since there are so many people here, I wonder how many lion-masters there are." The master said, "Every person here is a Buddha." Baopu was about to say something further, but the master waved his hand to stop him.

南明求作不𨤲務侍者。師曰。老僧這裏無卓錐之地。南擬議。師搖手止之。

> Nanming sought to become a menial attendant. The master said, "Not even a place to stick an awl is available here." As Nanming hesitated in thought, the master waved his hand to stop him.

麥浪指南侍次。師召指南。老僧四大不和。汝能療之乎。南云。蒼天蒼天。召麥浪。汝能療之乎。麥云。噡語作麼。師云。不如這個不識字的。

> "The Guide of the Wheat Wave attended the abbot. The master called out to Guide. 'The old monk's four elements are out of balance. Can you cure this?' Guide replied, 'Heavens, oh heavens!' The master then called to Wheat Wave, 'Can you cure this?' Wheat Wave said, 'What's this chatter about?' The master remarked, 'Inferior to this illiterate one.'"

雪庭參。禮拜起。便問和尚在此作麼。師云。殺人。雪云。有這等手段。師云。五六年不見。只道你鼻孔向上了。元來猶作這般去就。出去。

> Snow Court paid a visit. After making his bows and rising, he immediately asked the Master, "What are you doing here, Reverend?" The Master said, "Killing people." Snow Court said, "You have such abilities?" The Master said, "I haven't seen you in five or six years. I thought your nostrils were pointing upward by now. But it turns out you're still indulging in this kind of behavior. Get out!"

問如何是吾無隱乎爾。師翹足云。你看我脚底下有多少紋路。

> Asked: "What do you mean by 'Nothing is hidden from you'?" The master lifted his foot and said, "Look at the lines on the bottom of my foot. How many do you see?"

問如何是萬法歸一一歸何處。師拈絲縧云。此是杭州六分銀買得的。

> A monk asked, "All things return to the One—but where does the One return?" The master picked up a silk sash and said, "This was bought in Hangzhou with six parts of silver."

師與俗人言論次。有居士云。和尚如何恁般說。師曰。他不要佛法的。他若要時。以手插入襟內勢云。便恁麼了。

> Once, when the Master was conversing with laypeople, a lay practitioner said, "Reverend, how can you speak that way?" The Master replied, "He has no use for the Dharma. If he did..." Then, making a gesture of reaching his hand inside his robe, he said, "...he would just be like this."

師輪數珠言論次。問曰。師手輪數珠。口與人說。為是念佛。為是說話。師拈起數珠云。手中若是一把刀。你便道我殺人也。

> The Master was counting prayer beads while speaking with someone. A disciple asked, "Master, you're counting beads with your hand while talking to people—are you reciting the Buddha's name or are you just having a conversation?" The Master picked up the beads and said, "If what I'm holding were a knife, you'd say I was killing someone."

弋陽張弘所居士問。如何是放過一著。師曰。且請餅。曰猶在這裏。師曰。山僧自來不恁麼。曰如是則超越令師也。師曰。居士莫塗污人好。

> Householder Zhang Hongsuo of Yiyang asked, "What does it mean to 'let go of one point'?" The Master said, "Please, have some cake." Zhang said, "You're still caught up here." The Master said, "I've never been like that." Zhang said, "If so, you surpass your own teacher." The Master said, "Householder, please don't slander people."

問虎生七子。第幾個無尾巴。師曰。祇這無尾巴。僧求頌。師頌曰。問答總無差。如將扇子遮。來人須覿面。莫看扇中花。

> A monk asked, “When a tiger bears seven cubs, which one has no tail?” The Master replied, “The tailless one.” The monk then asked for a verse. The Master said: In question and answer, nothing is lost— Like a fan hiding one’s face. Whoever comes must look directly— Don’t be fooled by the flowers on the fan.

僧問。如何是一老。師云。昔人猶在非昔人。自是兒童見不真。問如何一不老。師云。除却幻身見端的。不知誰是白頭翁。問如何是親人不得度。師云。一念生心成󳬩礙。問如何是渠不度親人。師云。全身放下孰為親。問如何是不借別人家裏物。師云。有語還成妄。無言未是真。擬欲求玄旨。直是眼中塵。復有一偈總答云。去年此日見荷花。此日今年人事別。總是自心生巧計。欲分兩人無一舌。

> A monk asked, "What is meant by 'ever young'?" The master said, "The person of the past is still present, yet not the same person— Children see with unseeing eyes." The monk asked, "What is meant by 'never old'?" The master said, "Cast aside this phantom body and see clearly— Who, then, is the white-haired elder?" The monk asked, "Why can a loved one not guide another to liberation?" The master said, "A single thought of attachment creates an obstacle." The monk asked, "Why can the other not liberate the loved one?" The master said, "Let go entirely—who, then, is a 'loved one'?" The monk asked, "What does it mean to borrow nothing from another's household?" The master said, "Words spoken become falsehoods; Silence unbroken is still not truth. To seek the mysterious principle— That itself is dust in the eye." Finally, the master offered a verse as a complete answer: "Last year, on this very day, I saw lotus flowers bloom; This year, on this day, human affairs have changed. It is all a clever device of the mind— Wanting to divide two into two, yet there is not a single tongue."

舉九峰勘首座因緣問僧。休去歇去則且置。如何是一條白練去。僧云。錫杖掛牛頭。袈裟包狗骨。師云。不然。他若問我。我便喚他禮拜著。待他禮拜起。向他道你作得我侍者。

> To examine a case concerning the nine peaks and the abbot, he asked a monk, "Leave aside 'stopping and letting go.' What about 'one stretch of white silk going away'?" The monk replied, "A staff hung on an ox's head, a robe wrapped around a dog's bones." The master said, "No. If he had asked me, I would have called him to bow. Once he bowed and stood back up, I would have said to him, 'You could become my attendant.'"

柳鴈田居士。舉張天覺頌本因緣。師問曰。如何是頌本。士復舉頌。師應聲一喝云。喚作頌本得麼。

> Layman Liu Yantian recited a verse by Zhang Tianjue on a fundamental karmic cause. The master asked, "What is this verse's foundation?" The layman repeated the verse. The master immediately gave a loud shout, saying, "Can you call this a verse's foundation?"

問和尚要作菩薩麼。師云。不要。進云。為甚麼不要。師云。你若要頭目髓腦。我將個什麼與你。

> A monk asked, "Do you aspire to become a Bodhisattva?" The master replied, "No." The monk pressed further, "Why not?" The master said, "If you wished for my head, eyes, marrow, or brain — what would I have left to give you?"

同麓亭居士。子韶格物。妙喜物格。意旨如何。麓云。無邊剎海。自他不隔於毫端。師曰。此是文言。要會古人意未在。傍客曰。克己復禮是物格否。師搖手。

> Master Lu Ting, Zishao's 'investigation of things,' and Miaoxi's 'things investigated'—what is the true meaning of these? Lu said, "Boundless worlds, self and other are not separated by even a hair's breadth." The master said, "This is just literary language—it does not grasp the ancient's intention yet." A nearby guest asked, "Is 'overcoming oneself and returning to propriety' what 'things investigated' means?" The master shook his hand.

問僧如何是劫火吹海底。山鼓風相擊。僧掀倒禪床。師呵呵大笑。

> A monk asked, "What is the kalpa fire blowing at the bottom of the sea?" The master replied, "Mountain drums strike upon the wind." The monk overturned the meditation platform. The master burst into loud laughter.

僧問。路途之樂。終非到家。如何是途路之樂。師云。開口成雙橛。揚眉落二三。如何是到家之事。師云要頭截取去。

> A monk asked: "The pleasure found along the path is not ultimately arriving home. What is the pleasure along the path?" The master said: "Open your mouth—you’re caught in dualities. Raise your eyebrows—you’ve already fallen into numbers." The monk asked: "Then what is the matter of arriving home?" The master said: "If you need a head, just take it."

問大千沙界海中漚。離却水。如何是漚。師云。如何是你離的水。

> Consider the vast worlds in the universe—they're like bubbles on the sea. If you take away the water, what is a bubble? The Master said: What is the water you would take away?

師輪數珠次。僧問。和尚何不放開。猶乃揑聚。師曰。騎馬用󳲕拄。問如何是通途挾帶。師舉數珠示之。問如何是妙挾通宗。師亦舉數珠。問挾帶妙挾是同是別。師亦舉數珠。問莫遮個便是麼。師曰。是則斬取去。問如何是圓相。師曰。大燒餅。問如何是暗機。師曰。凌霄峰。問如何是義海。師曰。半山亭。問字海與義海是同是別。師曰。別則兩箇。不別一雙。問如何是意語。師曰。啞子呪人。問如何是默論。師曰。溫伯見孔子。問如何是回互。師曰。孝子諱爺。

> The master was counting his prayer beads. A monk asked: "Reverend, why don't you let them go? Why do you still hold on?" The master said: "Even when riding horseback, you still need a whip." Someone asked: "What is the unobstructed path with hidden treasure?" The master raised his prayer beads to show him. Another asked: "What is the wondrous hidden truth that penetrates the teaching?" The master also raised his prayer beads. Someone asked: "Treasure and wondrous treasure—are they the same or different?" The master again raised his prayer beads. Someone asked: "Is this it?" The master said: "If it is, cut it off and take it away." Someone asked: "What is the perfect circle?" The master said: "A big flatbread." Someone asked: "What is hidden intention?" The master said: "Scarlet Ridge Peak." Someone asked: "What is the ocean of meaning?" The master said: "Pavilion by the Mountainside." Someone asked: "The ocean of words and the ocean of meaning—are they the same or different?" The master said: "Different? Then they are two; not different? Then they are one." Someone asked: "What is intent in words?" The master said: "A mute person cursing someone." Someone asked: "What is silent dialogue?" The master said: "Wenbo meeting Confucius." Someone asked: "What is turning back and intertwining?" The master said: "A filial son avoids his father's name."

師乘凉次。嘆云。如今祖師禪。却被諸方混亂。我今只說如來禪。僧問祖師禪如來禪是同是別。師云。一點水墨。進云。意旨如何。師云。兩處成龍。

> Once, while the master was enjoying the cool breeze, he sighed and said, "Nowadays, the Patriarchal Chan has been muddled by various parties. I will now only speak of the Tathagata Chan." A monk asked, "Is Patriarchal Chan the same as Tathagata Chan, or are they different?" The master replied, "A single drop of ink." The monk pressed further, "What does that mean?" The master said, "It transforms into dragons in two places."

問德雲常住妙高峰。善財如河參不見。師云。對面不相識。進云。如何別峰又見。師云。舉意便知有。

> De Yun asked, "Where is the eternal dwelling of Myriad Peaks?" Shan Cai, like a river, sought but could not find it. The Master replied, "Face to face, yet unrecognized." De Yun pressed further, "Then how can one see it from another peak?" The Master answered, "The moment you set your intention, you know it is there."

問如何是通玄峰頂。不是人間。心外無法。滿目青山。師云。若要我說。滿面慚惶。云某甲不會。請和尚落草師云。莫向聲色上會。

> Question: "What is the meaning of 'On top of Tongxuan Peak is not the human world. There is no dharma outside the mind; all I see is green mountains.'?" The master said: "If you want me to explain that, I am utterly ashamed." The student said: "I don't understand. Please, Master, descend to my level and explain." The master said: "Don't try to grasp it through sounds or forms."

僧問。情與無情同一體。如何是一體。師云。併却咽喉唇吻。你道將無情的來看。

> A monk asked, "Sentient beings and insentient things are said to share the same essence. What is this essence?" The master replied, "Shut your mouth completely — now show me something insentient."

僧問。如何是空手把鋤頭。師云。有口不能道。

> A monk asked, "What does it mean to hold a hoe with empty hands?" The master said, "It cannot be expressed with words."

問如何是生死中不生死的道理。師云。舌頭短三寸。

> Question: What is the principle of being beyond life and death while still within life and death? The master said: "Three inches short of a tongue."

僧問。如何是本分事。師曰。穿衣喫飯。

> A monk asked, "What is our true essential task?" The master replied, "Putting on clothes and eating meals."

僧問。古鏡未磨時如何。師正色厲聲。數其往事。僧作瞋告辭。師曰。汝問未磨時如何。且磨此一點。僧復住。僧問。明知生死是不生之法。為什麼却被生死之所流轉。師云。只個是數珠。曰某甲不會。師云。不會却好。僧舉。鶴林素因僧敲門。素云。是誰。云是僧。素云。非但是僧。佛來也不著。今問和尚。為什麼不著。師云。當面被瞞。又云。我當時若在。但云謝和尚慈悲。

> A monk asked, “What about an ancient mirror before it is polished?” The master, with a stern face and sharp voice, enumerated his past transgressions. The monk, offended, took his leave. The master said, “You ask about before it’s polished—let’s polish this one bit.” The monk stayed. Another monk asked, “I clearly know that birth and death are the unborn nature—so why am I still swept along by birth and death?” The master said, “That itself is a prayer bead.” The monk said, “I don’t understand.” The master said, “Not understanding is actually good.” A monk cited: “When He Lin Su once had a monk knock at his gate, Su asked, ‘Who is it?’ ‘It’s a monk,’ came the reply. Su said, ‘Not only a monk—even a buddha wouldn’t be let in.’ Now I ask you, honored master: Why wouldn’t a buddha be let in?” The master said, “Right before your eyes, you’re being deceived.” Then he added, “If I had been there back then, I would have simply said, ‘Thank you, master, for your compassion.’”

僧問。祖意教意是同是別。師云。一輪明月炤姑蘇。

> A monk asked: "Is the master's intent the same as or different from the teaching's intent?" The master said: "A single bright moon illuminates all of Gusu."

僧問。古云我若一向舉揚宗乘。則法堂前草深一丈。和尚又如何教人。師良久曰。道什麼。傍僧復理前問。師曰。我若一向舉揚宗乘。則法堂前草深一丈。

> A monk asked, "An ancient master said, 'If I were to always expound the ultimate teaching, the grass in front of the Dharma hall would grow a full ten feet high.' How would you, Master, instruct others?" The master was silent for a while and then said, "What did you say?" The monk beside him repeated the previous question. The master said, "If I were to always expound the ultimate teaching, the grass in front of the Dharma hall would grow a full ten feet high."

僧問。一路涅槃門。乞指個路頭。師曰那個是御愛峰。僧問。自心取自心。非幻成幻法。不取無非幻。如何是不取無非幻。師不答。別與傍僧言訖。却問汝適來問甚麼。僧舉前問。師云。你欠伶俐。

> A monk asked, "The Nirvana path—please point the way." The master replied, "That is the imperial beloved peak." The monk asked again, "When the mind grasps at itself, what is real turns into illusion. But when there is no grasping, there is neither illusion nor reality. How does one abide in the state of no grasping where there is neither illusion nor reality?" The master did not answer. Instead, he spoke to another monk, then turned back and asked, "What did you just ask?" The monk repeated his question. The master said, "You lack sharp wit."

僧問。萬法歸一一歸何處。稍覺純熟。但不能廓爾無礙。未審如何進向。師曰。趙州道我在青州做領布衫重七斤。你作麼生會。曰不會。師曰。不會。會取好。

> A monk asked: "All things return to the One—where does the One return to?" He then said: "I feel somewhat familiar with this, but I cannot yet achieve boundless clarity without hindrance. I’m unsure how to proceed further." The master replied, "Zhaozhou said, 'In Qingzhou, I made a cloth robe weighing seven pounds.' How do you understand this?" The monk said, "I don't understand." The master said, "If you don't understand, then understand by not understanding—that’s the best way."

師至半堂訪無念師問云。古人道如紅罏上飛片雪相似。且道古人還具透關眼也未。念曰。我不見有什麼古人。師急指曰。背後聻。念休去。

> The Master visited the Half Hall to call on Master Wu Nian. He asked, “The ancients said, ‘Like a snowflake flying over a red-hot furnace.’ Tell me, did the ancients have an eye that sees through the barrier?” Wu Nian replied, “I don’t see any ancients.” The Master quickly pointed behind Wu Nian and said, “What about that?” Wu Nian fell silent.

僧問。維摩與文殊譚不二法門。是默然。不是默然。若是默然。文殊則為剩語。若不是默然。則維摩一場空設。意旨如何。師云。他與你做奴也不彀。

> A monk asked: "When Vimalakirti and Manjushri discussed the Dharma Gate of Non-Duality, was Vimalakirti's silence the truth or not? If it was the truth, then Manjushri's words were superfluous. If it wasn't the truth, then Vimalakirti's silence was pointless. What does this mean?" The master replied: "Even if he were your servant, it still wouldn't be enough."

僧云。念佛不斷頭了。師云放。進云。教某甲如何放。師云。再放。僧再求方便。師揭起裙云。卵在。

> A monk said, "I keep reciting the Buddha's name without interruption." The master said, "Let it go." The monk pressed further, "How should I let it go?" The master said, "Let it go again." The monk begged for further guidance. The master lifted his robe and said, "It's still there."

僧問。清淨本然。云何忽生山河大地。師云。是你這聲問。

> A monk asked, "When fundamentally, reality is originally clear and serene, how do mountains, rivers, and the earth suddenly arise?" The master replied, "It is because of this very question you just asked."

問諸法如義。乞師一講。師云。講的不如。

> "To ask about the true nature of all things—please, Master, explain it." The Master said, "An explanation falls short of the truth."

師入堂勘眾。一僧以手指作二圈相置眼上。師搖手云。不是。一僧彈指。師搖手云。不是。一僧出。未開口。師搖手云。不是。一僧近前。師搖手云。不是不是。僧即禮拜起。師云。我與你說甚麼。你便禮拜。時有病僧拋出蒲團。師作驚駭勢云。一堂人不如這個病僧。

> As the master entered the hall to examine the monks, a monk raised two fingers in a circle shape and placed them over his eyes. The master shook his hand and said, "Not it." Another monk snapped his fingers. The master shook his hand and said, "Not it." A third monk stepped forward but before he could speak, the master shook his hand and said, "Not it." A fourth monk approached closely, and the master shook his hand, saying, "Not it, not it." The monk immediately bowed and stood up. The master said, "What did I say to you that makes you bow?" At that moment, a sick monk threw out his sitting cushion. The master made a gesture of shock and said, "The entire assembly here is not as good as this sick monk."

有瞽者求開示。師拽其手。指云。此是椅。此是桌。瞽即禮拜。師云。一堂人不如這瞽者。

> A blind man came seeking guidance. The Master took his hand, guiding it. "This," he said, "is a chair. This is a table." The blind man immediately bowed in gratitude. The Master remarked, "Everyone here is not as wise as this blind man."

一時雷擊八人。僧問八人被雷擊意旨如何。師曰。大作用。進云。天不葢。地不載。造什麼罪。師云。大地黑沈沈。

> Once, lightning struck and killed eight people. A monk asked, "What does it mean that eight people were struck by lightning?" The master said, "A great manifestation." The monk continued, "Neither covered by heaven nor supported by earth—what transgression have they committed?" The master said, "The whole earth is pitch black."

僧問。如何是父母未生前。師顧傍僧云。他悟了也。進云。畢竟如何是父母未生前。師云。化緣。進云。化緣後如何。師曰。獻果去。

> A monk asked, "What is it before my parents gave birth to me?" The master glanced at a nearby monk and said, "He has awakened." The monk pressed further, "But what, after all, is it before my parents gave birth to me?" The master said, "A tree's destiny." The monk asked, "And what happens after that destiny unfolds?" The master replied, "Go and present the fruit."

僧問。如何是向上事。師云。體露金風。進云。如何是向下事。師云。驢前馬後。進云。如何是驢前馬後。師云。奴見婢殷勤。進云。如何奴見婢殷勤。師云。拖泥帶水。進云。如何是拖泥帶水。師云。七手八脚。進云。七手八脚如何。師云。三十痛棒。

> A monk asked, "What is the supreme matter?" The master said, "The body exposed in the autumn wind." The monk asked, "What is the mundane matter?" The master said, "Before the donkey, behind the horse." The monk asked, "What does 'before the donkey, behind the horse' mean?" The master said, "A servant serving his mistress diligently." The monk asked, "What does 'a servant serving his mistress diligently' mean?" The master said, "Dragging through mud and water." The monk asked, "What does 'dragging through mud and water' mean?" The master said, "With hands and feet all over the place." The monk asked, "What about 'with hands and feet all over the place'?" The master said, "Thirty heavy blows."

師入城。見一瞽目僧端坐街側。師向僧禮數十拜。復撫其背云。莫忘却。僧合掌云。阿彌陀佛。時市眾圍繞問曰。此是何人。師曰。此是一尊古佛。

> The Master entered the city and saw a blind monk sitting upright by the roadside. The Master bowed to the monk dozens of times, then patted him on the back and said, "Do not forget." The monk put his palms together and said, "Amitabha Buddha." At that time, the crowd gathered around and asked, "Who is this person?" The Master replied, "This is an ancient Buddha."

陶石簣遺師犀帶。有俗士擬騙。試問云。和尚是大修行菩薩。當受我禮拜。師云。我不是修行菩薩。不必禮拜。進云。和尚豈不是修行菩薩。師云。我若是修行菩薩。汝等魔王皆來割肉。士皆慚色而去。

> Mr. Tao Shigui offered Master a rhinoceros belt. An ordinary man tried to trick him, testing him by saying, "Monk, you are a great cultivating bodhisattva. You should accept my respects." The Master said, "I am not a cultivating bodhisattva. There is no need to bow." The man pressed further, "Monk, are you not then a cultivating bodhisattva?" The Master replied, "If I were a cultivating bodhisattva, you demons would all come to cut off my flesh." The man blushed with shame and left.

居士問父母未生前。請師道一句。師曰。不可全靠老僧。又問如何是直下見性。師曰。這問也不少。曰不少個甚麼。師曰。問我即不得。

> A layperson asked, "Before my parents gave birth to me, please say a single word about it." The master said, "Don't rely entirely on me." The layperson then asked, "What is directly seeing one's true nature?" The master said, "That question isn't minor." The layperson asked, "What isn't minor?" The master said, "If you ask me, you won't get it."

麥浪問。如何是善財參遍處。黑豆未生芽。師曰。不答曰何故不答。師曰。答即芽生。

> Wheat Waves asked, "What is the place where Sudhana made his pilgrimages?" "Black beans haven't sprouted yet," the master replied. He said, "You didn't answer—why not?" The master said, "If I answer, the sprouts will grow."

僧問。如何是妙性圓明。離諸名相。師拈拄杖云。這個喚做什麼。曰拄杖子。師曰。又道離諸名相。

> A monk asked, "What is the wondrous nature, perfectly bright and free from all names and forms?" The Master picked up his staff and said, "What do you call this?" The monk replied, "A staff." The Master said, "And yet you say it's free from all names and forms?"

僧問。智不到處作麼生宗。師曰。切忌道著。曰拈槌竪拂言談語句都是智。如何是不到處。師曰。此是甚麼人語。我不記得。汝試舉看。曰此是智。如何是不到處。師曰。汝欠伶俐。何不審他來歷。良久曰。汝更欲問那。僧擬進語。師推開入室。

> A monk asked, "When wisdom cannot reach, what is the principle then?" The master said, "Be careful not to say it." The monk said, "Raising the mallet, setting up the whisk, speaking words and phrases — these are all wisdom. How about the place where wisdom cannot reach?" The master said, "Whose words are these? I don't remember. Try to repeat them." The monk said, "This is wisdom. How about the place where wisdom cannot reach?" The master said, "You lack cleverness. Why don't you examine their origin?" After a pause, he said, "Do you still want to ask?" The monk began to say something, but the master pushed him aside and entered his room.

僧問。既是獅子兒。為什麼却遭狐狸咬。師曰。被汝一問。直得口塞。曰為甚如此。師曰。若是獅子。決不逐塊。

> A monk asked, "Since you are a lion's cub, why are you bitten by a fox?" The master replied, "Your question has left me speechless." The monk asked, "Why is that?" The master said, "If it were a true lion, it would never chase after chunks of meat."

寶林講法華經。師偶入寺。眾請師請金剛經師曰。你們已講法華經了。又要我講金剛經那。眾再三請。師曰。你們走開。乃打一筋斗。眾大笑。問云。老老大大如何打筋斗。師云。我只要你們笑一面。

> At Baolin, a Dharma teacher was giving a lecture on the Lotus Sutra. The Master happened to enter the temple, and the gathering asked him to teach the Diamond Sutra. The Master said, "You've already heard the Lotus Sutra—now you want me to explain the Diamond Sutra?" They persisted. The Master then said, "Step back, all of you." He did a somersault. The crowd burst into laughter. Someone asked, "You're old and advanced in years—why would you do a somersault?" The Master replied, "I just wanted to see you laugh together."

明翮問。亘古亘今。我信無有第二人。為甚麼公案透不得。師云。汝有甚麼公案透不得。舉來看。翮擬開口師云。去去。汝不是好人。

> Bright Feather asked, "Throughout all ages, I believe there has never been a second person like me. Why then can I not see through the koans?" The Master said, "What koan can you not see through? Show me one." Bright Feather started to speak. The Master said, "Go, go. You're not a good person."

周華頂居士問今日別去後。何處相見。師曰。途路要珍重。

> Layman Zhou Huading asked, "After we part today, where shall we meet again?" The master replied, "Take good care of yourself on the journey."

僧問。頻呼小玉原無事。祇要檀郎認得聲。如何是聲。師曰。這個不是聲。

> A monk asked: " 'Calling out 'Xiaoyu' over and over seemed like nothing special, just hoping her lover would recognize her voice.' What is this 'voice'?" The master replied: "That is not the voice."

僧問。不落生滅時如何。師曰。不答。曰豈無方便。師曰。方便即生滅也。

> A monk asked, "What about when one is not subject to arising and ceasing?" The Master said, "No answer." The monk said, "Is there no expedient means?" The Master said, "Expedient means are precisely arising and ceasing."

問僧。南泉斬猫意旨如何。一僧呼名。一僧推蒲團下地。一僧云。二人已道了。教我道個什麼。師曰。可惜。許曰。何謂也。師曰。一語下徐州。

> A monk asked: "What was Nanyuan's intention when he cut the cat?" One monk called out the master's name. Another monk pushed a cushion down to the ground. Another monk said: "The other two have already answered. What is there left for me to say?" The master replied: "A pity." The monk asked: "What does that mean?" The master said: "A single word can capture Xuzhou."

僧問。馬師一喝。百丈三日耳聾。為復明大機。為復明大用。師曰。一般米麵。曰意旨如何。師曰。繇人造作。

> A monk asked: "When Master Ma shouted, and Baizhang was deaf for three days, does that illuminate the great function or the great essence?" The master said: "Same rice and flour." The monk asked: "What is the meaning?" The master said: "It depends on how you prepare it."

僧問。某甲看個無字話頭。不曾得個入處。乞和尚方便。師曰。難得個不入頭的。

> A monk asked, “I’ve been meditating on the word ‘No’—but I haven’t found a way to get in. Please, Master, help me with a means.” The Master replied, “It’s rare to find someone who won’t enter.”

僧問。某甲昨日洗浴。得個境界。祇是說不出。師指童子曰。是伊也知得麼。曰他也知得。師曰。若是知得決定不隨人所轉。

> A monk asked, "Yesterday when I bathed, I had an experience, but I just can't put it into words." The master pointed to a young attendant and said, "Even he knows what it is, doesn't he?" The monk replied, "Yes, he understands it too." The master said, "If someone truly understands, they will never be swayed by others."

僧問。無夢無想處。如何是某甲主人。師云。你名什麼。僧云。大化。師曰。你且去。

> A monk asked, "When there are no dreams and no thoughts, where is the true master?" The master said, "What is your name?" The monk replied, "Dahua." The master said, "You may go now."

僧問。木叉和尚道。道得也叉下死。道不得也叉下死當時若問和尚作麼生。師云。這野狐精。又云。我定是沒有性命的。

> A monk once asked, "The Monk of the Wooden Fork said, 'If you speak correctly, you die under the fork. If you don’t speak correctly, you also die under the fork.' At that time, if you were asked, Master, what would you do?" The master replied, "You wild fox spirit!" Then he added, "For me, there’s definitely no such thing as a life to lose."

僧問。離心意識參。絕凡聖路學。且如心意識作麼生離。師曰。將心意識來。我為汝離。曰將不得來。師曰。既將不得來。要離作麼。

> A monk asked, "To practice, one must let go of mind, thought, and consciousness. To study, one must go beyond the paths of ordinary and sacred. So, how do we actually let go of mind, thought, and consciousness?" The master replied, "Bring me your mind, thought, and consciousness, and I will let go of them for you." The monk said, "But I cannot bring them out." The master said, "If you cannot bring them out, then what is there to let go of?"

僧問。無夢無想時主人公在什麼處。師曰。即今主人公在什麼處。僧擬議。師喝。僧禮拜。師曰。這一喝。本該你喝。

> A monk asked, "When there are no dreams and no thoughts, where is the true master?" The master replied, "Right now, at this very moment, where is the true master?" The monk hesitated, lost in thought. The master gave a shout. The monk bowed. The master said, "That shout was meant for you to make."

僧問。如何是超然不借借。師曰。我聽不清。你再問看。曰。學人不肯在。師曰。這個是借。僧喝。師曰。猶是借。僧又喝。師曰。猶是借。僧曰。蒼天蒼天。師曰。百喝後作麼生。僧禮拜云。推散大眾去也。便歸眾。師曰。伎倆祇如此。

> A monk asked, "What is 'transcendent and not borrowing anything'?" The master said, "I didn't hear you clearly. Ask again." The monk said, "I don't accept that." The master said, "That is borrowing." The monk shouted. The master said, "Still borrowing." The monk shouted again. The master said, "Still borrowing." The monk exclaimed, "Heavens! Heavens!" The master said, "After a hundred shouts, what then?" The monk bowed and said, "I'll scatter the assembly now," then returned to his place. The master said, "Your skill is only that."

首座問。未有之言。請和尚道。師曰。寧犯國諱。不可斷舌。

> The head monk asked, “Please, Master, say something that has never been spoken before.” The master replied, “I would rather commit treason than cut out my tongue.”

僧問。如何是大用。師曰。打殺千萬人。不名性燥漢。

> A monk asked, "What is the Great Function?" The Master replied, "One who slaughters millions of people is still not called a hot-tempered man."

麥浪問。如何是無住本。師舉起拂子。麥云。無住還有本麼。師云。汝適纔問甚麼。麥云。無住本。師云。還有本麼。麥禮拜。

> Mai Lang asked, "What is the root of non-abiding?" The master raised his whisk. Mai said, "Does non-abiding have a root?" The master said, "Just now, what did you ask?" Mai said, "The root of non-abiding." The master said, "Does it have a root?" Mai bowed.

麥浪問。如何是三界唯心。萬法唯識。師云。汝年多少。麥云。與和尚同條生。不同條死。師云。三界唯心。萬法唯識。

> Mai Lang asked, "What does it mean that the Three Realms are only mind, and all phenomena are only consciousness?" The master replied, "How old are you?" Mai said, "I share the same kind of existence with you, Master, but not the same kind of death." The master said, "The Three Realms are only mind; all phenomena are only consciousness."

童秀才問。弟子心中如有一件道理。只是說不出。師曰。是說不出那。曰說不出。師曰。瞞我耳聾。

> Student Tong asked: "I feel there is a truth in my heart, but I just can't put it into words." The Master said: "You can't put it into words? Is that so?" Student replied: "I cannot express it." The Master said: "Are you hiding the fact that I am hard of hearing?"

僧問。四大脫落。更有何物。師曰。我聽不清。再舉看。僧擬再舉。師曰。是無那。

> A monk asked, "When the four elements fall away, what else remains?" The master said, "I didn't hear you clearly. Say it again." As the monk began to repeat himself, the master said, "Nothing at all."

鮑性泉問。如何是脫生死的句。師云。兩眼對兩眼。曰兩眼對兩眼後如何。師云。你不說。我不問。曰不說不問。怎麼脫得生死。師曰。正恁麼時。把將生死來與汝脫。

> Bao Xingquan asked, "What is the expression that transcends birth and death?" The master said, "Two eyes facing two eyes." Bao asked, "After two eyes face two eyes, what then?" The master said, "If you don't speak, I won't ask." Bao said, "If we don't speak and don't ask, how can we transcend birth and death?" The master said, "Right at that moment, show me birth and death, and I will transcend it for you."

方浪如問如何得不以緣心聽法而得法性。師曰。一一從自己胸中流出。方乃葢天葢地。曰如何是自己胸中流出句。師曰。石女慣弄無針線。木偶能斟不濕羮。

> Fang Langru asked, "How can one listen to the Dharma without relying on the conditioned mind and instead attain the nature of reality?" The Master replied, "Everything flows forth from your own inner being. Only then can it fill the heavens and cover the earth." Fang asked, "What is the phrase that flows from one's own inner being?" The Master said, "A stone maiden skillfully threads a needle without a thread. A wooden puppet can pour a broth that leaves no stain."

僧問。明知遮一著子。却又承當不來。病在何處。師曰。擬欲求玄旨。還如值木盲。

> A monk asked: "I clearly understand this truth, and yet I cannot fully embody it. Where is the flaw?" The master replied: "To seek the profound meaning deliberately is like a blind man facing a tree."

僧問。達大師問雙寺住持。遍大地是佛身。且道佛身在什麼處。住持無語。意旨如何。師曰。却被住持靠倒。曰為甚麼大師打住持。師曰。這個是屈棒。曰何謂也。師曰。合是大師自喫。

> A monk asked the master: "The great master inquired of the abbot of Double Temple, 'The entire earth is the Buddha body. So tell me, where exactly is the Buddha body located?' The abbot was silent. What is the meaning of this?" The master replied: "The abbot got knocked over by the master." The monk asked: "Why did the great master strike the abbot?" The master said: "That beating was unjust." The monk asked: "What does that mean?" The master replied: "It should have been the great master himself who received the beating."

師觀水次。麥浪問天人見為瑠璃。魚龍視為窟宅。和尚見作甚麼。師云。水麥云恁麼落在人見中。師云。好聰明。

> The Master was observing the water. Mai Lang asked, "Heavenly beings see it as crystal, fish and dragons see it as their dwelling place. What does the Master see it as?" The Master said, "Water." Mai Lang said, "If so, then you're falling into the human perspective." The Master said, "Quite sharp."

僧問。從緣薦得相應疾。古云從門入者不是家珍。如何得相應。師云。豈不聞從門入者永無退失。問就體消停得力遲。若消停。云何不得力。師云。擬尋思處轉肴訛。問瞥起本來無處所。既是無處所。向什麼處瞥起。師云。你也問不到。我也答不到。問吾師暫說不思議。既不思議。將何暫說。師云。因不思議故。問南泉云。還鄉自是兒孫事。大慧云末後輸他弄一場如何。師云。憐兒不覺醜。問南泉大慧是同是別。師云。一條柱杖兩人舁。

> A monk asked: "If one realizes through conditions, the response is swift. Yet the ancient saying goes, 'What enters through the gate is not the family treasure.' How then can one truly respond?" The Master said: "Have you not heard that what enters through the gate never retreats or is lost?" The monk asked: "If one dissolves into the essence, the power comes slowly. If one dissolves, why is there no power?" The Master said: "When you try to grasp it, it twists further into error." The monk asked: "A sudden arising has no fixed place. Since it has no fixed place, where does it arise from?" The Master said: "You cannot ask that; I cannot answer that." The monk asked: "Master, please speak briefly of the unthinkable. Since it is unthinkable, how can you speak briefly?" The Master said: "Because it is unthinkable." The monk asked: "The ancient Nanquan said, 'Returning home is the children's business.' And Dahui said, 'In the end, they leave it to one to play out the scene.' What does this mean?" The Master said: "Pitying the child, one forgets one's own disgrace." The monk asked: "Are Nanquan and Dahui the same or different?" The Master said: "One staff, carried by two people."

問三世諸佛為什麼不知有。師云。太尊貴生。問狸奴白牯為甚麼却知有。師云。太貧賤生。

> Question: "Why don’t the Buddhas of the past, present, and future know of existence?" Master answered: "They are too noble and exalted." Question: "Then why do cats and white oxen know of existence?" Master answered: "They are too lowly and wretched."

僧問。云乞和尚指示心要。出離生死真實的義。師曰。從來無一字與人。僧禮拜。

> A monk asked, "I beg you, Master, to point out the essential teaching of the mind—the true meaning that will liberate us from birth and death." The Master replied, "From beginningless time, there has never been a single word given to anyone." The monk bowed in homage.

僧問。如何是萬象之中獨露身。師竪一指。僧云。此是境。師曰。又被雲遮却了也。

> A monk asked, "What is the body that alone reveals itself amidst all phenomena?" The master raised one finger. The monk said, "That is a material object." The master replied, "You've been blocked by the clouds again."

僧問。因正果正。為甚麼調達於地獄中受三禪天樂。師云。這個不屬因果。僧求頌。師云。這個不屬因果。鑊湯爐炭裏坐。剛道眾苦不到。佛眼何曾識我。

> A monk asked: "If the cause is correct, the effect is correct, why does Devadatta experience the pleasures of the third dhyana heaven while in hell?" The master said: "This is not within the realm of cause and effect." The monk requested a verse. The master said: "Not within cause and effect— Sitting in cauldrons of boiling water and charcoal fire. He insists: 'No suffering reaches me.' When has the Buddha's eye ever known me?"

曹源與凌虗自金粟來。師問曰。昔者三佛辭五祖。祖曰。汝去向後患一場熱病。始憶老僧在。後果病。自知從前所用不得力。還復祖山。汝病中作麼生。源曰。我祇是病。無作麼。師曰。我即不然。源曰。和尚又如何。師曰。祇看不病的。源曰。蝦跳不出斗。師曰。你要藥。與你一帖大黃。源曰。蒼天蒼天。師曰。芭豆最好。

> Master Cao Yuan and Ling Xu came from Jin Su. The Master asked them, "In the past, the three Buddhas said goodbye to the Fifth Patriarch. He told them, 'In the future, you will suffer a severe fever, and only then will you remember this old monk.' Later, they did fall ill and realized that their previous efforts were useless, so they returned to the Patriarch's mountain. What did you do when you were ill?" Yuan said, "I was just sick, nothing more." The Master said, "I am not like that." Yuan asked, "Then what did you do, Master?" The Master said, "I just observe that which is not sick." Yuan said, "A shrimp cannot jump out of a bucket." The Master said, "Do you want some medicine? Here's a dose of rhubarb for you." Yuan said, "Heavens! Heavens!" The Master said, "Croton seeds are best."

僧問。弟子遠來訪道。求和尚開示。師曰。不離當處常湛然。覓則知君不可得。僧曰。見人訪道。我亦學訪。師曰。不可隨人脚根轉好。僧禮拜。

> A monk asked, "I have traveled from afar to seek the Way. Please, Master, give me instruction." The Master said, "Stay right where you are, and you are always perfectly clear. If you go looking, you will find that you cannot find it." The monk said, "I saw others seeking the Way, so I thought I should seek it too." The Master said, "You must not just follow in other people's footsteps." The monk bowed in gratitude.

馮居士問。南宗鐘聲有相無相。宗答。東風東響。西風西響。宗就問和尚鐘聲是有相的。是無相的。師云。鐘已鳴矣。風已過矣。說甚有相無相。進云。鐘正鳴風正生時如何。師云。徒勞側耳。

> Fellow Zhang asked, "Master, is the sound of the bell in the Southern School with form or without form?" Master answered, "When the east wind blows, it sounds eastward; when the west wind blows, it sounds westward." Then Master asked the monk, "The bell's sound — is it with form or without form?" The master said, "The bell has already rung, the wind has already passed. Why speak of with form or without form?" The fellow pressed further, "What about when the bell is ringing and the wind is just arising?" The master said, "It's a waste to prick up your ears."

雲南僧圓明問。大事未明。如喪考妣。大事已明。如喪考妣意旨如何。師云。總不繇別人。問那吒太子析骨還父。以肉還母。然後於虗空中現身為父母說法。如何是那吒本身。師云。休認娘生皮袋子。問劫火洞然。大千沙界俱壞。未審這個壞不壞。壞即不問。如何是不壞的道理。師云。四大。問白鷺下田千點雪。黃鸝樹上一枝金。是何境相。師云。莫作境會。問境繇能境。境逐能沉。能境俱忘。復是何物。師云。不得喚作心。問若能轉物。即同如來。且道須彌山如何轉。師云。喚作須彌山即不得。問依經解義。三世佛冤。離經一字。即同魔說。如何是經。師云。如是我聞。問六祖明鏡非臺之語。透關久矣。三更遮回。不令人見。此必有所授受之事。非謂說經。學者可以默喻。且道授個甚麼。師云。之子相逢處。不許外人知。

> Monk Yuanming of Yunnan asked: "Before the great matter (enlightenment) is understood, it is like losing one's parents; after the great matter is understood, it is like losing one's parents. What is the meaning of this?" The Master said: "It is never from another." He asked: "Prince Nata broke his bones and gave them back to his father, and stripped his flesh and gave it back to his mother. Then, in empty space, he manifested a body to teach his parents. What is Nata's original self?" The Master said: "Don't recognize that bag of skin your mother gave you." He asked: "When the fire of kalpa blazes, the entire universe of worlds is destroyed. Would this (the mind-nature) be destroyed or not? Since I’m not asking about destruction, what is the principle of non-destruction?" The Master said: "The Four Great Elements." He asked: "A white egret descends into a field—a thousand points of snow. A yellow oriole perches on a branch—a string of gold. What kind of scene is this?" The Master said: "Do not interpret it as a scene." He asked: "Scenes arise from the perceiving mind; due to scenes, the perceiving mind sinks. When both perceiving and scene are forgotten, what is that thing?" The Master said: "Do not call it 'mind'." He asked: "If one can turn objects, they are like the Tathagata. Tell me, how does one turn Mount Sumeru?" The Master said: "You cannot call it 'Mount Sumeru'." He asked: "To interpret the sutras according to words is to be an enemy of the Buddhas of the Three Times. To deviate from the sutras by even one word is to speak like a demon. So what is the sutra?" The Master said: "Thus have I heard." He asked: "The Sixth Patriarch's words, 'The clear mirror is not a stand'—the barrier has long been pierced. But that secret transmission at midnight, unseen by others—there must be something handed over, not just spoken teaching. Scholars can silently understand it. So, what exactly was given?" The Master said: "When this son meets that person, outsiders are not allowed to know."

師問。石雨如何是一口道不盡的句。雨云。早晚禮拜和尚也是尋常事。

> The Master asked, "Shiyu, what is a phrase that can't be spoken in one breath?" Shiyu replied, "Morning and evening bowing to the Master is also an ordinary matter."

復問。石雨趙州道無字意作麼生。雨云。和尚喜著棋。某甲粗知。師曰。道有又作麼生。雨即頌。家家有幅遮羞布。放下便能當雨露。獨怪當年老趙州擲却頭巾頂却褲。師復問三宜。宜呈偈。佛性無。佛性無。秤槌落水不曾浮。知得趙州端的意。拍手終朝唱鷓鴣。

> Again asked: "Shiyu, what is the meaning of Zhaozhou's 'No'?" Shiyu said: "The master likes playing chess. I know a little." The master asked: "What about 'Yes'?" Shiyu then recited a verse: Every house has a cloth to cover shame; when put down, it can face rain and dew. Only strange that old Zhaozhou back then threw away his turban and put on pants instead. The master then asked Sanyi. Sanyi presented a verse: Buddha-nature is not, Buddha-nature is not. A scale weight dropped in water never floats. If you truly grasp Zhaozhou's real intent, you'll clap hands all day singing the partridge song.

漢月問。興化在三聖為首座。嘗云。我向南方行脚一遭。拄杖頭不曾撥著一個會佛法底人。聖云。具個什麼眼。便恁麼道。化便喝。聖云。須是你始得。後到大覺。覺問。聞你道向南方行脚一遭。拄杖頭不曾撥著一個會佛法底人。你憑個什麼道理便恁麼道。化便喝。覺便打。化又喝。覺又打。明日相逢。覺云。我昨日疑你這兩喝。化又喝。覺又打。化再喝。覺亦打。化云。我在三聖師兄處。學得個賓主句。總被師兄折倒了也。願與某甲個安樂法門。覺云。這瞎漢。來這裏納敗闕。脫下衲衣。痛打一頓。化於言下薦得臨濟先師於黃蘗處喫棒底道理。請問如何是三度痛棒的道理。師云。觸著不知疼。問雪峰見僧來。雙手托門。放身出云。是甚麼。僧云。是甚麼。峰低頭歸庵。僧到嵓頭過夏後問頭。頭曰。雪峰與我同條生。不同條死。欲識末後句。祇這是。請問同生同死。與同生不同死。長處何在。師云。鬍張三。黑李四。問有句無句。如藤倚樹。樹倒藤枯。句歸何處。溈山呵呵大笑歸方丈。圓悟曰。相隨來也。請問如何是相隨來也的道理。師云。爾今口雖不言。文字已形。問道吾捺倒爛泥裏。有判者云。也只是館驛裏撮馬糞漢。請問如何是馬糞。師云。不可咬名嚼字。問古人云。銕牛過窓櫺。頭角四蹄都過了。惟有尾巴過不得頭角前蹄俱不問。如何是後蹄。如何是尾巴。如何過不得。師云。過。問守廓侍者到華嚴。值嚴上堂曰。大眾。今日若是臨濟德山高亭大愚鳥窠船子兒孫。不用如何若何。便請單刀直入。華嚴與汝證據。廓出禮拜起便喝。嚴亦喝。師又喝。嚴亦喝。廓禮拜起曰。大眾看這老漢一場敗闕。又喝一喝。拍手歸眾。請問華嚴敗闕在甚處。師云。杓卜聽虗聲。前言何在。問守廓到鹿門。見楚和尚與僧話次。門問楚曰。你終日披披搭搭作麼。楚曰。和尚見某甲披披搭搭那。門便喝。楚亦喝。各休去。廓云。你看這兩個瞎漢。隨後便喝。門歸方丈。請廓問云。老僧適來與楚闍黎賓主相見。甚處敗闕。廓曰。轉見病深。門曰。老僧自見興化來便會也。廓云。和尚到興化。某甲為侍者。記得與麼時語。門云。請舉看。廓遂舉興化問和尚甚麼處來。尚云五臺。云還見文殊麼。尚便喝。化云。問你還見文殊麼。又惡發作麼。尚又喝。化不語。和尚作禮。至明日教某甲喚和尚。和尚早去也。化上堂云。你看這個漢擔條斷貫索向南方去也。已後也道見興化來。廓云。今日公案恰似與麼時底。門云。興化當時因甚無語。廓曰。見和尚不會賓主句。所以不語。及欲喚和尚持論。和尚已去也。門特煎茶告眾曰。參學龍象。直須仔細。請問如何是斷貫索。如何是不會賓主處。師云。𦏰羊掛角處。獵人徒自疲。復總答以偈曰。佛祖機關無一言。擬存迷悟隔千山。爾今大地舒長舌。石女拋梭最後關。

> Han Yue asked: Xinghua was the head monk at Sansheng. He once said, "I traveled south on pilgrimage, but never once did my staff encounter anyone who understood the Buddha's teaching." Sansheng said, "With what eye do you say that?" Xinghua shouted. Sansheng said, "Only you could do that." Later, he went to Dajue. Dajue asked, "I heard you said, while traveling south on pilgrimage, your staff never encountered anyone who understood the Buddha's teaching. On what basis do you say that?" Xinghua shouted. Dajue hit him. Xinghua shouted again. Dajue hit him again. The next day, they met. Dajue said, "I had my doubts about those two shouts of yours yesterday." Xinghua shouted again, and Dajue hit him. Xinghua shouted once more, and Dajue hit him again. Xinghua said, "At my elder brother Sansheng's place, I learned a 'host-guest' phrase, but you, elder brother, have completely overturned it. Please teach me a peaceful and happy teaching." Dajue said, "This blind fellow comes here to confess his defeat." He took off his robe and beat Xinghua severely. At that moment, Xinghua realized the principle behind why his late teacher Linji was beaten by Huangbo. I ask, what is the principle of these three severe beatings? The master said, "You touch it but feel no pain." Question: When Xuefeng saw a monk coming, he pushed the door open with both hands, stepped out and said, "What is this?" The monk said, "What is this?" Xuefeng lowered his head and returned to his hut. The monk went to Yantou for the summer retreat and asked him about it. Yantou said, "Xuefeng and I were born from the same lineage but will not die in the same way. If you want to know the final saying, it is just this." Please explain the difference between "born and die together" and "born together but die differently." The master said, "Bearded Zhang San, dark Li Si." Question: "With words or without, they are like a vine clinging to a tree. When the tree falls and the vine withers, where does the saying go?" Weishan laughed heartily and returned to his quarters. Yuanwu said, "He comes along with it." Please explain the principle of "coming along with it." The master said, "Though you speak no words now, the letters have already formed." Question: When Daowu was pushed down into the mud, someone commented, "He's just a horse-dung collector at the post station." What is "horse-dung"? The master said, "You can't just chew on names and words." Question: An ancient said, "An iron ox passes through a window lattice. Its head, horns, and four hooves all go through, but its tail cannot." I won't ask about the head and horns. What are the back hooves? What is the tail? Why can't it pass through? The master said, "It passes." Question: Shoukuo the attendant went to Huayan. Huayan came to the hall and said, "Everyone, if today you are descendants of Linji, Deshan, Gaoting, Dayu, Niaoke, or Chuanzi, don't bother with commentary, just step forward directly. I will give you confirmation." Shoukuo came forward, bowed, and shouted. Huayan shouted back. Shoukuo shouted again. Huayan shouted again. Shoukuo bowed, then said, "Everyone, watch this old fellow's defeat!" He shouted again, clapped his hands, and returned to the assembly. Where did Huayan's defeat lie? The master said, "Using a ladle to divine, listening to empty voices. Where is the earlier word?" Question: Shoukuo went to Lumen. He saw Chu talking with a monk. Lumen asked Chu, "Why are you all draped and disheveled all day?" Chu said, "Do you see me as draped and disheveled, sir?" Lumen shouted. Chu also shouted. They both stopped. Shoukuo said, "Look at these two blind men!" He then shouted. Lumen returned to his quarters and called Shoukuo. He asked, "Just now, when I and Reverend Chu interacted as host and guest, where was my flaw?" Shoukuo said, "That only shows your illness is deeper." Lumen said, "Ever since I saw Xinghua, I've understood." Shoukuo said, "When you visited Xinghua, I was his attendant. I remember the words exchanged then." Lumen said, "Please repeat them." Shoukuo then recounted: Xinghua asked you, "Where have you come from?" You said, "Mount Wutai." He asked, "Did you see Manjusri?" You shouted. He said, "I'm asking if you saw Manjusri—why do you lose your temper?" You shouted again. Xinghua was silent. You bowed. The next day, he sent me to call you, but you had already left. Xinghua came to the hall and said, "Look at this fellow, carrying a broken rope, heading south. Later, he'll say he saw Xinghua." Shoukuo said, "This case today is just like that one." Lumen asked, "Why was Xinghua silent then?" Shoukuo said, "He saw that you didn't understand the host-guest teaching, so he said nothing. When he wanted to call you to discuss it, you had already left." Lumen then personally brewed tea and told the assembly, "All you dragon-elephants studying Zen must be careful." What is the "broken rope"? What is "not understanding the host-guest point"? The master said, "Where the ram hides its horns, the hunter tires in vain." Then he gave a verse summary: The Buddhas and Patriarchs' secret has not a word; If you think of confusion or enlightenment, a thousand mountains rise. Now the great earth stretches out its long tongue; A stone girl throws the shuttle—the final gate.

僧問。法華經中光明普遍炤河沙。如何眉間白毫相光單輝東方萬八千土。師云。舉一隅。不以三隅反。

> A monk asked: "In the Lotus Sutra, it says, ‘The light universally illuminates all worlds as numerous as the sands of the Ganges.’ But why does the white hair mark between the Buddha’s eyebrows shine its light only upon the eighteen thousand lands to the east?" The Master replied: “When I hold up one corner, if you can’t infer the other three from it, then there’s nothing more I can do.”

問日月燈明佛還入暗黑地獄也無。師云。入。

> The student asked: "Does the Sun and Moon Lamp Buddha also enter the dark hell?" The master said: "Yes."

問知法嘗無性。佛種從緣起。既是嘗。為什麼又道個無。既無性。為什麼道個從緣。師云。開口成雙橛。

> To know that dharmas have no inherent nature, And that the Buddha-seed arises from conditions: If it is constant, why speak of "no nature"? If it has no nature, why say "arises from conditions"? The master said: "Once you open your mouth, you create a duality."

問惟有一門而復狹小。門在什麼處。師云。天無二日。人無兩心。

> The only gate is narrow and small. Where is this gate? The Master said: "There are not two suns in the sky, nor two minds in a person."

問法華經藏。深固幽遠。無人能到。如何是法華經藏。師云。止止不須說。我法妙難思。

> Questioning the Sutra Treasury of the Lotus Blossom Dharma. Profound, solid, secluded, distant—no one can reach it. What is the Sutra Treasury of the Lotus Blossom Dharma? The Master said, "Stop, stop—it need not be spoken. My Dharma is wondrous and beyond conception."

問多寶佛塔。云何容二如來。師云。開口便覺多。

> Questioning the Many-Treasures Pagoda: How can it hold two Tathagatas? The Master said: "As soon as you open your mouth, you already feel it's too much."

問佛塔示現。何必化身還集。師云。脫盡廉纖。始到不知。

> Question about the manifestation of a stupa: Why must the incarnation gather again? The master said: Only when all traces of seeking and attachment are completely shed, one arrives at the state of not-knowing.

問諸佛問訊。何以獨遣侍者。師云。也須得傍人著眼。

> "When you're greeting the Buddhas, why do you send only your attendant?" The master said, "You still need someone by your side to keep an eye on things."

問龍宮示化。單標女子意旨如何。師云。為他閒事長無明。

> Asked about Queen Sāgara's transformation, manifesting as the maiden—what is the true meaning? The master said: "Because of others' trivial matters, we pile up ignorance."

問龍女具什麼巴鼻。便解獻珠。師云。那裏聞他消息問十劫坐道場。佛法不現前。古人謂回互不回互之旨作麼生會。師云。要會去。轉遠。

> A student asked, “What foundation did the Dragon Girl have that she was able to offer the pearl?” The master replied, “Where did you hear about this?” The student asked, “When it’s said that after ten kalpas of sitting in the place of practice, the Dharma did not appear before him—how are we to understand the ancient’s meaning of ‘interdependence’ or ‘non-interdependence’?” The master replied, “If you try to grasp it, you only move further away.”

僧問。楞嚴奢摩他三摩禪那則不問。如何是妙。師云。不妙。

> A monk asked, "I won't ask about Śamatha, Samādhi, or Dhyāna from the \*Śūraṅgama Sūtra\*, but what is the ‘wondrous’?” The master replied, “Not wondrous.”

問舉金色臂。不如此臂是三觀中那一觀攝。師曰。逐物生心。

> He raised his golden arm and asked, "Which of the Three Contemplations does this arm belong to?" The master replied, "The mind arises by chasing after objects."

問維摩經云。惟留一床。寢疾而臥。未審是何疾症。師云。舉心隔千里。

> When asked, the Vimalakīrti Sūtra says: "Only left with one mat, lying ill in bed." May I ask what illness this is? The master said, "To raise a thought is to be separated by a thousand miles."

問文殊普賢還落諸業習氣也無。師云墮。

> Question: Do Manjushri and Samantabhadra still fall into karmic habits? The master replied: They do.

問金剛云若見諸相非相。即見如來。未審諸相與非相是同是別。師云。是。

> Question: The Vajra Sutra says, "If you see all forms as no-form, you see the Tathagata." I'm not sure—are forms and no-form the same or different? Master: Yes.

問香水海中還容乾屎橛也無。師云。却是微塵內世界。

> 問：「在這香水海之中，還容得下一根乾屎橛嗎？」 師答：「這反而是微塵內的世界啊。」 Translation: Someone asked: "Within this Ocean of Fragrant Water — does it still have room for a dry turd?" The master replied: "Yet that is precisely the world within a speck of dust."

問維摩默然。不知正恁麼時。侍者在什麼處。師云。隨來也。

> When asked about Vimalakīrti’s silence, said: “But when that was truly happening, where was the attendant?” The master said: “He’s coming along now.”

問如何是曹洞門下賓旬。師云。走盡千山及萬山。問如何是主句。師云。獨坐壺中無伴侶。

> Question: What is the guest phrase in the Caodong tradition? The master said: Walking through a thousand mountains and ten thousand mountains. Question: What is the host phrase? The master said: Sitting alone within a gourd, without companions.

問起信論云。不依形色。不依氣息。不依於空。不依水火風。不依見聞覺知。畢竟依箇什麼。師云。三個胡孫弄播箕。

> The Treatise on the Awakening of Faith says: "Do not rely on forms or colors, do not rely on breath, do not rely on emptiness, do not rely on water, fire, or wind, do not rely on seeing, hearing, feeling, or knowing." In the end, what should one rely on? The Master said: "Three monkeys playing with a winnowing basket."

僧問。如何是學人本分事。師云。四季皆有月。秋來分外明。

> A monk asked, "What is the fundamental matter for a practitioner?" The master replied, "Every season has its moon, but in autumn it shines brightest."

問婆子燒菴已後三年。復造悟得個什麼。師云。清風度竹林。

> The elder asked, "After you burned down the hut, three years passed. What did you realize in the end?" The master replied, "A clear breeze passes through the bamboo grove."

問前三三與後三三。請問和尚多少數。師云。膫子長三尺。

> You ask about the three before and the three after. Please, Master, what is the number? The Master said, "A penis is three feet long."

問海底泥牛啣月走。岩前石虎抱兒眠。銕蛇鑽入金剛眼。崑崙騎象鷺鷥牽。其中有一句。能縱能奪能殺能活。未審那一句是。師云。你自領去也。

> Ask about the mud buffalo at the bottom of the sea racing the moon away, The stone tiger by the cliff cradling its cub in sleep. A metal snake burrows into the diamond eye, And Kunlun rides an elephant, led by an egret. Within these, there is one verse that can release or seize, can kill or enliven. Which one is it? The master said, "You've understood it yourself—now go."

有僧問。某甲從五臺來。求和尚開示。師云。五臺山寒寒冷冷。老僧不敢觸脚。進云。某甲離五臺已久。師云。各自領出去。僧禮拜云。和尚亦如是。

> A monk asked, "I've come from Mount Wutai, seeking your guidance, Master." The Master said, "Mount Wutai is cold, bitterly cold. This old monk wouldn't dare set foot there." The monk pressed on, "But I left Mount Wutai long ago." The Master said, "Each of you, take charge and move on." The monk bowed and said, "Master, you're the same."

僧問某甲從淮安來。求和尚開示。師問云。汝鎮江來麼。僧云。是。又問汝從蘇州來麼。僧云。是。師云。一路說得分明。如何又求開示。僧云。不會。師云。好個不會。僧又問參禪與念佛是同是異。師云。自己尚不會。管他閒事。僧無對。

> A monk said, "I have come from Huai'an and seek your guidance, Master." The Master asked, "Did you come from Zhenjiang?" The monk replied, "Yes." The Master asked again, "Did you come from Suzhou?" The monk replied, "Yes." The Master said, "You've already explained your path clearly along the way—why do you still ask for guidance?" The monk said, "I don't understand." The Master said, "Good—'I don't understand' is just fine." The monk then asked, "Are Chan meditation and reciting the Buddha's name the same or different?" The Master said, "You don't even understand yourself, and you're meddling in other matters." The monk had no reply.

師問。僧日嘗用心處。僧曰。若問用心。只得無開口處。師云。你瞞我僧曰。終不敢誑和尚。師云。好。你且這等去。師復云。山河大地。明暗色空。塵說剎說熾然說無間歇。何處不是開口處。你又道無處開口。進云。和尚又恁麼道過也。師云。你若是啞的。便不與說。僧無語。

> The Master asked a monk, "Where do you usually direct your mind?" The monk replied, "If you ask where I direct my mind, I can only say there's no place to begin." The Master said, "You're hiding something from me." The monk said, "I would never dare deceive you, Master." The Master replied, "Alright. For now, just go with that." Then the Master continued, "The mountains, rivers, and great earth—light and dark, forms and emptiness—everything preaches the Dharma, from atoms to realms, blazingly preaching without pause. Where is there no place to begin? And yet you say there's no place to begin." The monk pressed on, "Master, you've just spoken of it again." The Master said, "If you were mute, I wouldn't speak to you." The monk fell silent.

僧問。兩口一無舌意旨如何。師云。與汝說破了也。進云。求和尚再通方便。師云。方便。已竟。

> A monk asked, "Two mouths, but no tongue—what is the meaning of this?" The master said, "I've already explained it clearly to you." The monk pressed further, "Please, master, explain it once more by an easier way." The master said, "The easy way has already been completed."

問如何是鎮海明珠。師云昨日被人索去了也。直得無言可對。無理可伸。

> A question was asked: "What is the Pearl That Calms the Ocean?" The master said, "Someone came asking for it yesterday and took it away. Now there is nothing to say in response, no reason to argue."

問如何黑月即現。白月即隱。師云。汝即認得一半。

> Question: "How is it that the dark moon appears and the bright moon disappears?" The master said, "You understand only half of it."

僧問。學人信得自己本來是佛。不假造作。不用安排。為何不得轉身吐氣。師云。汝信得自己。作麼生信得。僧無語。師云。還是不曾信得及在。所以經云。若人識得心。大地無寸土。僧云。和尚教人放下。學人於放下處有省。師云。汝作麼生放下。進云。大地無寸土。師云。汝還未識放下在。

> A monk asked, "I believe that I am inherently a Buddha, with no need for deliberate effort or artificial arrangement. Why, then, can I not turn around and breathe freely?" The master replied, "You say you believe in yourself—how exactly do you believe?" The monk was speechless. The master said, "This shows you haven't truly believed at all. That's why the scripture says: 'If one recognizes the mind, the vast earth has not a speck of dust.'" The monk said, "Master, you teach people to let go. I have had some insight at the point of letting go." The master asked, "How do you let go?" The monk said, "The vast earth has not a speck of dust." The master replied, "You still haven't recognized what letting go truly means."

僧問。白刃劈面來時如何。師便掌云。這是劈面來時的事。僧無語。

> A monk asked, "When a sharp blade comes slashing toward your face, what do you do?" The master immediately slapped him and said, "This is the very thing that happens when the blade comes slashing toward your face." The monk was speechless.

僧問。至道無難。惟嫌揀擇。但有言句。俱名揀擇。未知和尚以何示人。師云。至道無難。惟嫌揀擇。

> A monk asked: "It is said that the ultimate Way is not difficult, only that one must avoid picking and choosing. But wouldn't any spoken teaching be a form of picking and choosing? So how would you, Master, teach others?" The master replied: "The ultimate Way is not difficult, only that one must avoid picking and choosing."

僧問恁麼也不得。㗭唎娑婆訶。不恁麼也不得。蘇羅娑婆訶。恁麼不恁麼總不得。㗭唎蘇魯娑婆訶。和尚教學人放下個甚麼。師云。優鉢羅花三千年開一遍。僧禮拜。問云。古德說大疑大悟。小疑小悟。不疑不悟。和尚如何教人放下。師云。古人教人疑。老僧教人放下。僧云。本來無有。放下個什麼。師云。放不下。擔了去。僧問云。是法非思量分別之所能解。和尚在這裏又說什麼法。師云。是法非思量分別之所能解。僧問古人云。生也不道。死也不道。如何得道。師云。生也不道。死也不道。僧云。和尚也不道。師咄之。僧禮拜。

> A monk asked: "If it's not this, it doesn't work—Shiliu suopohe. If it's not that, it doesn't work—Suluo suopohe. If neither this nor that works—Shiliu sulu suopohe. What does the Master want me to put down?" The Master said: "The utpala flower blooms only once every three thousand years." The monk bowed. Another question: "The ancient masters said: 'Great doubt, great enlightenment; small doubt, small enlightenment; no doubt, no enlightenment.' How does the Master teach us to put things down?" The Master said: "The ancients taught people to doubt. I teach people to put down." The monk said: "Originally there is nothing. What is there to put down?" The Master said: "If you can't put it down, then carry it." The monk asked: "This Dharma is beyond thinking and discrimination. What Dharma are you teaching here, Master?" The Master said: "This Dharma is beyond thinking and discrimination." The monk asked: "The ancients said, 'Not speaking of birth, not speaking of death.' How do we attain the Way?" The Master said: "Not speaking of birth, not speaking of death." The monk said: "You are not speaking of it either, Master." The Master scolded him. The monk bowed.

僧問。某甲欲識佛。未審佛在何處。師云。遶天下問。其僧速禮一拜。師云。你這一拜。被人家活塟了也。進云。一向聞名。今日覩相。師云。還是聞名好。進云。也須親見始得。師云。不得以色見我。不得以音聲求我。你作麼生見。僧一喝。師云。是聲。僧又喝。師云。是聲。僧云。和尚作麼生。師默然。僧便禮拜。

> A monk asked, "I wish to understand the Buddha, but I'm not sure where the Buddha is." The master said, "Go ask all over the world." The monk quickly bowed once. The master said, "That bow of yours just buried you alive." The monk then said, "I've always heard of your name—today I see your form." The master said, "Better to just hear the name." The monk said, "Still, I have to see you in person." The master said, "Do not see me through form, do not seek me through sound. How will you see me?" The monk shouted once. The master said, "That's sound." The monk shouted again. The master said, "That's still sound." The monk asked, "Then what about you, Master?" The master remained silent. The monk then bowed.

僧問。如何是佛法大意師默然。進云。老老大大說這個話。師云。你見我說個什麼。僧便出。師云。你却會逃走。

> A monk asked, "What is the essential meaning of the Buddha's teachings?" The master remained silent. The monk pressed further, saying, "At your advanced age, how can you say such a thing?" The master replied, "What did you hear me say?" The monk then left. The master remarked, "But you certainly know how to run away."

僧問。如何是青州女三棒鼓。師云。趙州膫子如驢大。僧禮退。

> A monk asked, "What is the 'Three-beat Drum of the Qingzhou Woman'?" The master said, "Zhaozhou's testicles are as big as a donkey's." The monk bowed and withdrew.

僧問。萬法歸一一歸何處。離了古人言句。請和尚別道。師云。韓文公。進云。如何是韓文公意旨。師云。晝夜一百八。

> A monk asked, "All things return to the One, but where does the One return to? Please, Master, set aside the ancient sayings and give us your own answer." The Master replied, "Han Wen Gong." The monk pressed further, "What does 'Han Wen Gong' mean?" The Master said, "One hundred and eight, day and night."

僧問。本來無迷。亦無可悟。不落言詮。法爾如是。和尚如何開示人。師云。你費多氣力作麼。

> A monk asked, "Originally there is no delusion, and also nothing to awaken to. This reality, beyond words, is just as it is. How then, Master, do you teach people?" The Master replied, "Why are you using so much effort?"

僧問。亦不惺惺。亦不寂寂。求和尚開示。師云。如何是你主人公。僧默然良久。師云。死水不藏龍。傍僧出問如何是活水裏的龍師云。正是時。僧禮拜。

> A monk asked, "I am neither alert nor calm. Please, Master, give me guidance." The Master said, "Who is your true master?" The monk remained silent for a long time. The Master said, "Dead water cannot harbor a dragon." Another monk stepped forward and asked, "Then what is the dragon in living water?" The Master said, "Right now." The monk bowed.

僧問。父母未生時。有十八個兄弟。阿那個是主人公。師云。你是無主孤魂進云。作麼見得無主。師云。有主不須問。

> A monk asked, "Before our parents gave birth to us, there were eighteen brothers. Which one is the true master?" The master replied, "You are an orphaned soul without a master." The monk pressed further, "How can I realize there is no master?" The master said, "If there is a master, you don't need to ask."

師茶話次。有僧禮拜了。起云。昨日偏眾解制了。特來謝和尚。師合掌云。恭喜恭喜。進云。和尚不得謗某甲。師云。如何是解制的道理。曰仲冬嚴寒。請和尚萬福。師云。似則也似。是則未是。再道一句來。曰請和尚且喫茶。師云。不是不是。進云。大眾散去。遂和聲歸眾。師乃笑。

> During a tea session, the Master said, "Now that the formal retreat has ended, I congratulate you all." A monk, having bowed, rose and said, "Yesterday, since the communal practice period was officially over, I’ve come specially to thank you, Master." The Master joined his palms and said, "Congratulations, congratulations." The monk continued, "Master, please do not slander me." The Master asked, "What, then, is the true meaning of ending the retreat?" The monk replied, "The winter is bitterly cold. I wish you, Master, ten thousand blessings." The Master said, "It resembles the truth, but it’s not quite there. Say one more line." The monk said, "Please, Master, have some tea." The Master responded, "No, no, that’s not it." The monk then said, "The assembly has dispersed," and returned to his place in the group, harmonizing his voice. The Master smiled.

又僧就卓拈碗問曰。放下個恁麼。師云。擎起來。僧舉起。師云。又道放下。

> Another monk approached Zhuowo, holding up a bowl, and asked, "Are you going to put this down?" The master replied, "Hold it up." The monk lifted it up. The master said, "And you say 'put it down'."

又僧伸手問曰。放下個與我看看。師云。擔取去。僧舉手示之。師云。放下。

> Another monk reached out and asked, "Show me what 'letting go' looks like." The master said, "Take it and carry it away." The monk raised his hand to show him. The master said, "Put it down."

僧問。古人不出山門。向莊上喫油𩝐。為是神通三昧。為是法爾如然。師云。你那裏見古人。進云。今日見和尚為人師云。若是獅子。決不逐塊。進云。恁麼則撮土焚香去也。師云。老僧無骨頭。軟妥妥憑你咬嚼。僧無語。

> A monk asked, "The ancient masters never left their mountain gates, yet they went to the village to eat oil cakes. Was this through the power of meditative absorption, or is it simply the natural way of things?" The master replied, "Where do you see these ancient masters?" The monk pressed on, "Today, I see you, Master, as a teacher for others." The master said, "If it’s a true lion, it never chases after clods of earth." The monk then said, "In that case, I’ll take a handful of earth and burn incense in offering." The master responded, "This old monk has no bones—limp and soft, I’m yours to chew on." The monk fell silent.

傍僧出云。一堂大眾。被你老漢弄得七顛八倒。將為別有長處。元來只如此。師云。什麼如此。進云。明日上堂舉似。師云。何不現前拈出。僧即吹滅燈火。師云。吥見鬼。僧擬對。師便打云。你若向古人一切公案。三藏十二部教典。隨舉則劈口頌得。覿面轉得。我也許你。進云。某甲不曾看過語錄。師即舉孚上座勘鼓山折箭因緣。你頌看。僧無語。師叱僧退。即頌曰。口行人事探頭過。便乃翻身入賊窩不是雪峰知的確。雙雙跳入是非窠。

> The monk stepped forward and said, “The entire assembly here has been turned upside down by you, old man. We thought you had some special insight, but it turns out you’re just like this.” The master said, “Just like what?” The monk continued, “Tomorrow, I’ll bring this up during the formal teaching.” The master said, “Why don’t you bring it out right now?” The monk then blew out the lamp. The master said, “You’re seeing ghosts!” The monk started to respond, but the master struck him, saying, “If you could spontaneously recite or immediately transform any ancient case or any scripture from the Three Collections, I might acknowledge you.” The monk said, “I’ve never studied any records of teachings.” So the master brought up the story of Master Fu testing Gushan with the broken arrow and said, “Recite it for me.” The monk was silent. The master dismissed him and then recited: \*Saying words just to probe, he poked his head through—\* \*Then turned and jumped straight into the bandits’ lair.\* \*If Xuefeng hadn’t seen the truth so clearly,\* \*Both would have fallen into that nest of right and wrong.\*

僧云。承和尚賜我寶劒。已得天下太平。特來禮謝和尚。師云。如何是太平的句。僧云。如金鐘相似。師云。不是不是。僧無語。師云。你問我。僧理前問。師云。石女生兒。僧禮拜。

> A monk said, "Thanks to your gift of the precious sword, I have brought peace to the world. I have come especially to pay respects and thank you." The master said, "What phrase describes this peace?" The monk said, "Like a golden bell." The master said, "No, that's not it." The monk was silent. The master said, "Ask me." The monk repeated his earlier question. The master said, "A stone woman gives birth to a child." The monk bowed.

僧問。祖師󳯝代相承。還別有麼。師云有。進云。如何是別有。師云。得我檀越人家作水牯牛。即向汝道。進云。某甲亦同異類中去也。師云。又向古人舌頭上咬嚼。僧無語。

> A monk asked, "The patriarchal ancestors passed down the teaching from generation to generation. Is there anything else beyond that?" The master said, "Yes." The monk pressed, "What is that 'something else'?" The master replied, "When you become a water buffalo in the home of my benefactor, then I will tell you." The monk then said, "I too would go among beings of other kinds." The master said, "You're still just chewing on the tongue of the ancients." The monk fell silent.

師輪數珠次。僧問。即此用離此用如何。師云。馬祖來也。進云。馬祖來作麼。師云。直得你三日耳聾。

> The Master was turning his prayer beads when a monk asked, "How does one use \[this\] while being apart from \[this\]?" The Master replied, "Mazu has come." The monk pressed further, "What has Mazu come for?" The Master said, "It has made your ears deaf for three days."

僧問。奄提遮女問文殊云。明知生不生義。如何又被生之所轉。殊曰。其力未充。此語還是義路麼。師云。義路。進曰。請和尚道。師云。那是禪堂。此是方丈。僧禮拜。

> A monk asked: The nun Yantizha asked Manjushri: "Clearly understanding the principle that birth is unborn, how can one still be led astray by birth?" Manjushri replied: "Their power is not fully developed." Does this statement still belong to the conceptual path? The Master said: "It is a conceptual path." The monk pressed further: "Please, sir, explain it." The Master said: "That is the meditation hall. This is the abbot's quarters." The monk bowed in homage.

僧問。有一物。明歷歷。佛祖󳬇不破。大地無人識。常在舌頭尖。盡力吐不出。請問和尚吐出也未。師云。你吐出了也。進云。百年三萬六千朝。翻覆元來是這漢。如何是這漢。師云。欲問這樣道理。也須禮拜始得。僧便拜。師笑曰。正是這漢。

> A monk asked, "There is something, clear and distinct. Not even Buddhas or ancestors can break through it. All under heaven, no one recognizes it. It always dwells on the tip of the tongue, yet try as you might, you cannot spit it out. I ask you, Master, have you spit it out or not?" The master said, "You have already spit it out." The monk continued, "A hundred years—thirty-six thousand dawns—turns and twists, and in the end, it’s just this fellow. What is this fellow?" The master said, "If you wish to ask about such a principle, you must first bow." The monk then bowed. The master laughed and said, "Precisely this fellow."

僧問。金殿堂堂即不問。驢胎馬腹事如何。師云。你是其人。進云。恁麼則任物逍遙去也。師云。切莫強作主宰。僧禮退。

> A monk asked, "I won't ask about the glorious golden hall, but what about rebirth in a donkey's womb or a horse's belly?" The master said, "You are that person." The monk pressed on, "Then does that mean I can follow things freely as they come and go?" The master replied, "By all means, don't try to forcefully take control." The monk bowed and withdrew.

西堂瑞白問。大眾齊齊。燈燭輝煌。請和尚指示。師云。有眼皆見。進云。恁麼則個個成佛去也。師云。你眼不瞎。又問萬竹林中事即不問。石傘峰頭意旨若何。師默然。瑞禮拜。又問祇如萬竹林中事又作麼生。師云。三莖四莖斜。七莖八莖曲。瑞云。萬竹林中。與石傘峰頭是同是別。師云。三莖四莖斜。進云。如何是向上事。師云。七莖八莖曲。瑞禮拜起云。佛法已蒙師指示。正偏不落有無機。師云。不落正偏你作麼生道瑞便問訊歸位。師云。去。

> Xitang Ruibai asked, "The assembly is complete, lamps and candles are shining brightly. Please, Master, give us a teaching." The Master said, "Anyone with eyes can see." Ruibai continued, "In that case, then everyone will attain Buddhahood?" The Master said, "Your eyes aren't blind." Ruibai then asked, "I won't ask about the matter within the bamboo forest—what is the meaning at the summit of Stone Umbrella Peak?" The Master remained silent. Ruibai bowed. Then Ruibai asked again, "What about the matter within the bamboo forest?" The Master said, "Three stalks lean, four stalks slant. Seven stalks bend, eight stalks curve." Ruibai asked, "Are the bamboo forest and the Stone Umbrella Peak the same or different?" The Master said, "Three stalks lean, four stalks slant." Ruibai said, "What is the matter beyond this?" The Master said, "Seven stalks bend, eight stalks curve." Ruibai bowed, stood up, and said, "The Dharma has been taught by the Master. The right and partial do not fall into being or non-being." The Master said, "What do you say about not falling into right or partial?" Ruibai then made a gesture and returned to his seat. The Master said, "Go."

僧問。疎山恁麼道。意在什麼處。師曰。龜毛長數丈。進云。羅山恁麼答。意在什麼處。師曰。錯過撑天柱。

> A monk asked: "What was the intention behind Shushan's words?" The master replied: "A turtle's hair grows several feet long." The monk pressed further: "And what was the point of Luoshan's reply?" The master said: "You missed the pillar that holds up the sky."

僧問云。黃龍南禪師三關語。隆慶閒答後。再無人轉語。請和尚再轉一語。師曰。天下無一人答不得。進云。某甲不會。請和尚方便。師云。萬兩黃金難買個不會。若將個不會答他。無有不是。僧曰。真個不會。望和尚答。師曰。若如此。一一問將來。我為汝答。問云。人人有個生緣。上座生緣在什麼處。師曰。我是越州人。問我手何似佛手。師云。草枯鷹眼疾。問我脚何似驢脚。師曰。人老不知心有頌錄頌古卷中。

> A monk asked, "Master Huanglong Nan used the Three Barriers as a test. After Longqing answered them, no one else has been able to offer a turning word. Please, Master, give us a turning word." The Master said, "There is no one in the world who cannot answer them." The monk pressed, "I don't understand. Please, Master, make it easy for me." The Master said, "Ten thousand ounces of gold cannot buy 'I don't understand.' If you use 'I don't understand' to answer him, there is nothing wrong." The monk said, "Truly, I don't understand. I hope the Master will answer." The Master said, "If so, ask them one by one, and I will answer for you." The monk asked, "Everyone has a birth-condition. What is your birth-condition, venerable sir?" The Master said, "I am from Yuezhou." "Consider my hand — how is it like the Buddha's hand?" The Master said, "The grass withers, and the hawk's eye sharpens." "Consider my foot — how is it like a donkey's foot?" The Master said, "When people grow old, you don't know their heart." <note>There is a verse recorded in the Verses on Ancient Cases.</note>

僧問。父母未生前。本來無有色身山河大地。為什麼忽生色身山河大地。師曰。即今那個是你色身。僧擬再舉。師咄之。僧禮拜。

> A monk asked: "Before our parents gave birth to us, there was originally no physical body, no mountains, no rivers, no earth. Why do these suddenly appear?" The master replied: "Right now, which one is your physical body?" The monk began to speak again, but the master cut him off with a sharp shout. The monk bowed in realization.

師問。六休袁居士云。德山托󰊇因緣。張無盡居士頌曰。鼓寂鐘沈托鉢回。巖頭一拶語如雷。果然只得三年活。莫是遭他受記來。既不因授記。為什麼只得三年活。居士還有疑不。士曰有疑。師又舉疎山造塔完。問院主云。為復將一錢與匠人。為復將兩錢與匠人。為將三錢與匠人。眾不能對。羅山代云。若將兩錢與匠人。和尚與匠人共出一隻手。若將三錢與匠人和尚此生決定不得塔。若將一錢與匠人。帶累匠人眉鬚墮落。居士又作麼生。士云。如此。則公案所疑甚多。師曰。譬如盡大地都做了個問頭來問時。你又如何對。士拍掌兩下。師曰。適來的聻。居士有省。

> The Master asked Layman Yuan Liuxiu, "What about the Zen saying about Deshan carrying his bowl, with the verse by Layman Zhang Wujin: 'When the drum fell silent and the bell's sound ceased, Deshan carried his bowl back. Yantou shouted once, his words like thunder— foretelling he would live only three more years. Could it be that he received such a prophecy?' If it wasn't due to a prophecy, then why did he live only three more years? Layman, do you have any doubt about this?” The layman replied, “Yes, I do.” The Master then raised another case: When Shushan built and finished his pagoda, he asked the abbot, “Should I give the craftsman one coin, two coins, or three coins?” Nobody could answer. Luoshan later said, “If you give the craftsman two coins, you and the craftsman will each contribute one hand. If you give him three coins, in this life you’ll never achieve this pagoda. If you give him one coin, it will cause the craftsman’s eyebrows and beard to fall off.” The Master then said, “Layman, what do you make of this?” The layman replied, “In that case, there are so many doubts in these koans.” The Master said, “For example, suppose the whole world were turned into a single question coming at you—how would you respond?” The layman clapped his hands twice. The Master said, “What about that earlier thought of yours?” The layman had an awakening.

客問壇經云。不是風動。不是旛動。仁者心動。且道此心為是真心。為是妄心。師云。汝還識心麼。客無語。師云。心尚不識。說甚麼真心妄心。客又問。如何是極則。師云。却被汝道著。

> A visitor asked, "The Platform Sutra says, 'It is not the wind that moves, not the banner that moves, but the mind of the compassionate one that moves.' I'd like to ask: is this mind the true mind or the deluded mind?" The Master replied, "Do you even recognize the mind?" The visitor fell silent. The Master said, "You don't even recognize the mind, so what's the point of talking about 'true mind' or 'deluded mind'?" The visitor then asked, "What is the ultimate principle?" The Master replied, "You've just said it yourself."

又問。五識相分色。師云。色聲香味觸。眼耳鼻舌身。冤家自有對。何須問別人。又問。仁者心動因緣。師云。風動與旛動。休言未是真。不識心何物。於中有主人。又問。黃蘗吐舌因緣。師云。聞時富貴。見面貧窮。纔聞吐舌。三日耳聾。問悟之境界。師可方便否。師云。姑姑問嫂嫂。哥哥偏汝親。嫂答姑娘道。他時自識真。又問。讓公答馬祖打車打牛因緣。師云。打車與打牛親疎自須辯。錯認四大者。更須著方便。又問。梁主問誌公安樂禁。師云。渾身是病疑求藥。驀口塞個熱鐵丸。吞吐未能心痛快。全身跳入裏頭看。又問。大通智勝佛十劫坐道場因緣。師云。權時得個破帽子。眨眼須知用掉却。若還守住不解放。錦繡夜行誰省著。又問。有大力人。為什麼擡脚不起。師云。那羅自謂力無敵。百戰場中逞奇特。眉毛眼上無多子。盡力猶云道不識。

僧問。溈山仰山摘茶次。一曰得體。一曰得用。為是論虗。為是論實。師曰。擔板漢。僧問。如何全體大用。師默然良久曰。我欲與你說。恐失妙用。僧禮拜。

> A monk asked: "When Weishan and Yangshan were picking tea, one said, 'This is realization of essence,' and the other said, 'This is realization of function.' Were they discussing emptiness or reality?" The master said, "You narrow-minded person." The monk asked: "What is complete essence and great function?" The master was silent for a long time, then said: "I wanted to tell you, but I'm afraid of losing the wondrous function." The monk bowed.

僧問。和尚嘗教人識取頭。請問如何是頭。師云。你且知有。問如何是尾。師云。知有到不知有。問有頭無尾時如何。師云。大虫變老鼠。問有尾無頭時如何。師云。乞兒誇富貴。問頭尾相稱時如何。師云。國王修布施。問無尾無頭時如何。師云。盲人為導師。

> A monk asked, "You always teach people to recognize the head. May I ask, what is the head?" The Master said, "First, recognize that there is such a thing." The monk asked, "What is the tail?" The Master said, "Recognizing 'there is such a thing' reaches the point of not recognizing it." The monk asked, "What about when there is a head but no tail?" The Master said, "A tiger turns into a mouse." The monk asked, "What about when there is a tail but no head?" The Master said, "A beggar brags about wealth." The monk asked, "What about when head and tail are perfectly matched?" The Master said, "A king gives alms." The monk asked, "What about when there is neither head nor tail?" The Master said, "A blind person becomes a guide."

師在雲棲代講戒疏發隱。至不敬師友戒。引韓退之見大顛因緣。時有座主聞之。斥曰。爾江南禪和子。專耍弄嘴頭。講甚麼宗。前者勝期如此。我已斥令不敢。爾何等人。輙敢爾耶。師曰。汝乃雲棲堂上法師耶。我有一問。若道得。則可。若道不得。莫道我講宗好。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。汝適來見我講宗者。謂復言談語句是講宗耶。謂復拈槌竪拂是講宗耶。若以言談語句是宗者。則汝以聲見如來。若以拈槌竪拂是宗者。則汝以色見如來。於此二處見如來。則汝是邪道。離此二途。則何處見我講宗來。座主不能對。傍僧云。請上座代轉一語。師徐步入禪堂。眾云。原來只學得問人。自己也道不得。西堂云。他向汝道了也。師拍掌云。原來有人在。

> The Master was teaching on the precepts at Yunqi Temple, explaining the \*Secret Commentary on the Precepts\*. When he reached the precept about respecting teachers and friends, he cited the story of Han Tuizhi visiting the elder Dayi. At that time, a senior monk present heard this and rebuked him, saying: "You Jiangnan Chan practitioners are just good with words. What kind of doctrine are you preaching? At the last grand ceremony, I already scolded and forbade that. Who do you think you are, daring to do this?" The Master replied: "Are you the Dharma Master of Yunqi Hall? I have a question. If you can answer it, fine. But if you cannot, don’t say I am preaching the doctrine. The sutra says: ‘If you see me through form, or seek me through sound, you are practicing a deviant path and cannot see the Tathagata.’ Just now, when you saw me preaching the doctrine, do you consider it preaching the doctrine through speech and words? Or through raising the hammer and holding up the whisk? If through speech and words, then you seek the Tathagata through sound. If through raising the hammer and holding up the whisk, then you see the Tathagata through form. If you see the Tathagata in either of these two ways, then you are on a deviant path. Apart from these two, where do you see me preaching the doctrine?" The senior monk could not respond. Another monk said: "Please, Venerable, speak a word in his place." The Master slowly entered the Chan hall. The crowd said: "It turns out he only learned how to ask questions—he can’t answer either." The Western Hall Master said: "He has already answered you." The Master clapped his hands and said: "So there is someone here after all."

有僧誤將七佛偈為廁紙。求懺悔。師曰。此不須懺。料汝再無第二紙。只將你早間懺了。晚間又作的來懺懺。僧慚色而退。

> A monk mistakenly used a paper inscribed with the verses of the Seven Buddhas as toilet paper and sought repentance. The master said, "This does not require repentance. I doubt you have a second sheet of it. Just continue repenting for what you did this morning and for what you do again this evening." The monk blushed with shame and left.

有僧觸怒師。師持杖趂逐至僧床前。僧倒臥。呌喚云。病痛饒饒。師云。你將手來。我看看脉看。隨與贖藥。眾俱失笑。

> A monk once angered his master. The master picked up his staff and chased the monk all the way to his bed. The monk fell backward onto the bed and shouted, "I'm sick! Have mercy on me!" The master said, "Give me your hand. Let me take your pulse." Then he pretended to buy medicine for him. Everyone in the monastery burst out laughing.

俗人問色欲難戒奈何。師云。你戒酒否。云已戒多年。師云。戒後曾犯否。云不曾少犯。師云。如是。則戒色亦當如戒酒這等戒去。

> A layperson asked, "It's so hard to quit sensual desires—what should I do?" The master replied, "Have you quit drinking?" "Yes, for many years now," the person said. "After quitting, did you ever relapse?" the master asked. "No, not even once," came the answer. The master said, "There you go. Then you should quit sensual desires the same way you quit drinking."

一日師入菜園。捉菜蟲一握。傍僧問云。是甚麼。師即兩手擦殺蟲云。這業障。這業障。進云。和尚為何殺生。師云。你償命。你償命。

> One day while in the vegetable garden, the Master picked up a handful of insects. A nearby monk asked, "What's that?" The Master immediately crushed the bugs with his hands, saying, "Such sinful beings! Such sinful beings!" The monk persisted, "Master, why take life?" The Master replied, "You pay with your life. You pay with your life."

僧問。如何八幅羅裙著地拖。師云。只因他脚長。

> A monk asked, "How is it that the eight-paneled silk skirt drags on the ground as it’s worn?" The master replied, "Simply because its wearer has long legs."

師入堂示眾。若論此事。如糞堆裏一顆夜明珠相似。首座進云。只如不識明珠者當作麼生。師云。是汝不識座云。謝師印證。師云。莫塗污老僧。

> The Master entered the hall and addressed the assembly: "Concerning this matter, it’s like a single priceless pearl hidden in a pile of dung." The Head Monk stepped forward and asked, "But what about someone who doesn’t recognize the pearl?" The Master replied, "It is you who do not recognize it." The Head Monk said, "Thank you, Master, for confirming my understanding." The Master replied, "Don’t drag me into your delusion."

僧問。如何是學人安身立命處。師曰。問這等大事。也須禮拜。僧禮拜起欲問。師曰。是汝不知安身處那。僧欲再問。師低頭隱几。

> A monk asked, "How can I find my place of peace and purpose?" The master replied, "For such a great question, you should first bow respectfully." The monk bowed and was about to ask further. The master said, "So you still don't know where that place is?" As the monk tried to ask again, the master lowered his head and rested on the table.

僧問。殃掘摩羅救產難意旨如何。師曰。佛也不曾為人生得下。僧云。某甲不會。請師一頌。頌曰。陽和無意轉人間。萬卉千花盡放顏。不識文殊何所謂。前三三與後三三。

> A monk asked, "What is the meaning of Aṅgulimāla helping with childbirth difficulties?" The master said, "Even the Buddha couldn't deliver a child for anyone." The monk said, "I don't understand. Please give me a verse." The verse said: The gentle warmth of spring turns among people unintentionally— Thousands of flowers and plants all bloom openly. Not knowing what Mañjuśrī truly means: "Three before, three after," the same mystery.

幻有舉古人須將惡知惡覺。并奇言妙句。一切放下。空空然放一話頭參取問師。師聞舉至一切放下句處。便連聲云。好阿好阿。及舉至放一話頭句未竟時便應聲云。又被風吹別調中。

> Master Huanyou told a story of an ancient saying: "You must take all wicked knowledge and evil perceptions, along with extraordinary words and wonderful phrases, and set them all down. Then, empty and quiet, you take a meditation topic and ask your teacher to contemplate it." The teacher, hearing this, interrupted at the line "set them all down," exclaiming repeatedly, "Good! Good!" When Huanyou almost reached "take a meditation topic," before finishing the sentence, the teacher responded, "But then you'll be blown into a different tune."

博山僧道開問云。世尊拈起。迦葉微笑。笑個什麼。師云。且喫茶。僧云。喫茶後如何。師云逼殺人。僧云。麻谷參章敬道是。是處如何。師云。拈一放一。不是好手。僧云。南陽道身心一如。心外無餘。在和尚分上如何。師云。心外無餘。僧云。此是忠國師的。與和尚何干。師云。既是忠國師的。因甚麼在我口中出。僧云。和尚可布施學人。師云。我耳聾。僧云。趙州道狗子無佛性。當真是有是無。師云。趙州止得一個牙齒。僧云。當時這僧已到什麼田地。十二類眾生都不問緣何只問個狗子。師云。汝作奇特會麼。僧云。此事在和尚分上如何。師云。我比趙州多兩個牙齒。僧云。和尚今日著賊也。師云。筭家事漢。有什麼長處。僧云。適來南陽公案。請和尚頌。師云。擡頭不見天。低頭不見地。前之後之。左之右之。噫。對面無他語。你是何人我是誰。次早進方丈。師云。博山開堂示眾。試舉似看。僧云。夫子欲寡其過而未能也。師云。此是他本分為人處。僧云。誰的是和尚。師云。我這裏教人化緣。僧云。德山臨濟都拈却。子胡家風試道看。師云。不必重宣此義。僧云。請和尚道師云。道過了也。僧云。再道。師云。拏繩來。僧云。毫𨤲有差。天地懸隔。全真法界作麼生。師云。毫𨤲有差。天地懸隔。

> Monk Daokai of Boshan asked, "The World-Honored One held up a flower, and Mahakashyapa smiled. What was he smiling at?" The Master said, "Have some tea." The monk said, "After drinking tea, then what?" The Master said, "It would crush a person." The monk said, "Magushan once visited Zhangjing and exclaimed, 'Yes! Yes!' What does that mean?" The Master said, "Picking up and putting down—that's not a good hand." The monk said, "Nanyang said, 'Body and mind are one; there is nothing beyond mind.' In the Master's view, what does this mean?" The Master said, "There is nothing beyond mind." The monk said, "But that was National Teacher Zhong's saying. What does it have to do with you?" The Master said, "Since it was National Teacher Zhong's, why is it coming out of my mouth?" The monk said, "Master, please bestow it upon this student." The Master said, "I am deaf." The monk said, "Zhaozhou said, 'A dog has no Buddha-nature.' Is it truly there or not?" The Master said, "Zhaozhou had only one tooth." The monk said, "What state had that monk already reached? Of the twelve types of beings, he didn't ask about any—why did he only ask about a dog?" The Master said, "Do you take this as something special?" The monk said, "In the Master's view, what about this matter?" The Master said, "I have two more teeth than Zhaozhou." The monk said, "Master, you've been robbed today." The Master said, "You calculating fellow—what good points do you have?" The monk said, "Just now, that case about Nanyang—please, Master, compose a verse for it." The Master said, "Lift your head and you don't see the sky; lower your head and you don't see the ground. Before it, after it, left of it, right of it. Ah! Face to face, no other words—who are you, and who am I?" The next morning, the monk entered the Master's quarters. The Master said, "Boshan, when you open a hall and give a talk, try giving me a sample." The monk said, "The Master wanted to reduce his faults, but couldn't." The Master said, "That's how he genuinely helps people." The monk said, "Whose way is yours, Master?" The Master said, "Here, I teach people to beg for alms." The monk said, "Deshan and Linji both threw it all away. What about Zihu's style? Try speaking of it." The Master said, "There's no need to repeat this meaning." The monk said, "Please, Master, say it." The Master said, "I've already said it." The monk said, "Say it again." The Master said, "Bring me a rope." The monk said, "A hair's breadth of difference, and heaven and earth are set apart. In the realm of the absolute reality, what is it?" The Master said, "A hair's breadth of difference, and heaven and earth are set apart."

柳鴈田居士問世尊上堂意旨。為復是陞座處。為復白槌處。師應聲與一掌。士云。分明抅賊破家。師曰。還要第二頓𨚗。

> Layperson Liuyantian asked, "World-Honored One, regarding the meaning of your discourse from the high seat—is it found in the act of ascending to the seat, or in the striking of the mallet?" The Master responded, striking him with a slap. The layperson said, "Clearly, you've caught the thief and broken up the household." The Master replied, "Still in need of a second helping, are you?"

柳居士呈偈曰。是什麼。是什麼。對著家尊莫問爺。金不換金隨處使。從來常御白牛車。師覽畢問曰。且道趙州勘破婆子。甚麼處是勘破處。士曰。壁外葢茅屋。師曰。不是。更道。士曰。雷聲甚大。雨點全無。

> Householder Liu presented a verse: "What is it? What is it? Standing before your father, don’t ask for your grandfather. Gold does not exchange for gold; use it wherever you are. From the beginning, you have always ridden the white ox cart." After reading this, the Master asked: "Tell me, when Master Zhao saw through the old woman, what was the point that showed he had truly seen through her?" Liu replied: "Building a thatched hut outside the wall." The Master said: "That’s not it. Say more." Liu said: "The thunder rumbles loudly, but there isn’t a drop of rain."

## 會稽雲門湛然澄禪師語錄卷第六

> Volume 6, Recorded Sayings of Chan Master Zhanran Cheng of Yunmen Temple, Kuiji