---
title: "趙州和尚語錄 · 語錄"
description: "赵州从谂禅师是唐代著名禅宗高僧其语录由弟子文远记录后世有大参重校和明声重刻本流传内容汇集了赵州接引学人的机锋对话公案禅语生动展现了南宗禅的生活化与直指人心之特色赵州茶等著名公案广为流传影响深远该语录是研究禅宗临济宗思想的重要文献在佛教史上地位崇高对后世禅风及中日韩禅学发展皆有深刻影响"
url: "https://rushiwowen.co/en/r/cmgn0odf80g2cjl0499ald344"
---

## 趙州和尚語錄卷上

> Recorded Sayings of Master Zhaozhou, Volume 1

參學門人文遠記錄

> Recorded by Disciple Wen Yuan

𨍏轢道人大參重校

> Venerable Monk Da Can's Revised Edition

雲門弟子明聲重刻

> Disciple Mingsheng of Yunmen Temple Re-carved

師問南泉：「如何是道？」泉云：「平常心是。」師云：「還可趣向不？」泉云：「擬即乖。」師云：「不擬，爭知是道？」泉云：「道不屬知、不知。知是妄覺、不知是無記。若真達不疑之道，猶如太虛廓然蕩豁，豈可強是非也。」師於言下頓悟玄旨，心如朗月。

> The master asked Nanquan, "What is the Way?" Nanquan said, "The ordinary mind is the Way." The master asked, "Can it be pursued or aimed for?" Nanquan said, "The moment you try to aim for it, you miss it." The master said, "If you don't try, how can you know it's the Way?" Nanquan replied, "The Way is not a matter of knowing or not knowing. Knowing is deluded perception; not knowing is blank indifference. If you truly arrive at the Way without doubt, it is like the vast, open, clear sky—how can you force distinctions of right and wrong upon it?" Upon hearing these words, the master suddenly awakened to the profound meaning, and his mind became as clear and bright as the full moon.

南泉上堂，師問：「明頭合？暗頭合？」泉便歸方丈。師便下堂，云：「這老和尚被我一問，直得無言可對。」首座云：「莫道和尚無語，自是上座不會。」師便打，又云：「這棒合是堂頭老漢喫。」

> Master Nanquan ascended the teaching seat. The monk asked, "Is it right when it's bright, or right when it's dark?" Nanquan immediately returned to his quarters. The monk then left the hall and said, "That old monk, with just one question from me, was left speechless." The head monk said, "Don't say the master had nothing to say; it's just that you didn't understand." The monk then struck him and said, "This stick should have been for the old man in the abbot's quarters."

師問南泉：「知有底人向什麼處去？」泉云：「山前檀越家作一頭水牯牛去。」師云：「謝和尚指示。」泉云：「昨夜三更月到窗。」

> The master asked Nanquan, "Where does one who knows the truth go?" Nanquan said, "To the house of a lay patron in front of the mountain, to become a water buffalo." The master said, "Thank you, master, for your instruction." Nanquan said, "Last night, in the third watch, the moonlight reached the window."

師在南泉作爐頭，大眾普請擇菜，師在堂內叫：「救火！救火！」大眾一時到僧堂前，師乃關卻僧堂門。大眾無對，泉乃拋鎖匙從窗內入堂中，師便開門。

> When the Master was serving as the head cook at Nanquan, the assembly was all called to pick vegetables. The Master, inside the hall, shouted, "Fire! Fire! Help!" Everyone immediately rushed to the front of the monks' hall. The Master then shut the door of the monks' hall. The assembly had no response. Nanquan then tossed the key through the window into the hall. The Master then opened the door.

師在南泉井樓上打水，次見南泉過，便抱柱懸卻腳云：「相救！相救！」南泉上楜梯云：「一二三四五。」師少時間卻去禮謝云：「適來謝和尚相救。」

> The master was drawing water by the well tower at Nanquan when he saw Nanquan passing by. He immediately hugged a pillar, hung his feet over the edge, and cried, "Save me! Save me!" Nanquan climbed the ladder and said, "One, two, three, four, five." After a short while, the master went to bow and thank him, saying, "Just now, I came to thank you, Master, for saving me."

南泉東西兩堂爭貓兒，泉來堂內，提起貓兒云：「道得即不斬，道不得即斬卻。」大眾下語皆不契泉意，當時即斬卻貓兒子。至晚間師從外歸來，問訊次，泉乃舉前語子，云：「你作麼生救得貓兒？」師遂將一隻鞋戴在頭上出去。泉云：「子若在，救得貓兒。」

> At Nanquan's monastery, the monks from the east and west halls were arguing over a cat. Nanquan entered the hall, picked up the cat, and said, "If any of you can speak a word of truth, I will spare this cat. If not, I will cut it down." None of the monks could offer a response that satisfied Nanquan, so he immediately killed the cat. Later that evening, when Zhaozhou returned from outside and came to pay his respects, Nanquan told him what had happened. He asked, "What would you have said to save the cat?" Zhaozhou then took off one of his sandals, placed it on his head, and walked out. Nanquan remarked, "If you had been here earlier, you could have saved the cat."

師問南泉：「異即不問。如何是類？」泉以兩手托地，師便蹋倒，卻歸涅槃堂內叫：「悔！悔！」泉聞乃令人去問悔箇什麼？師云：「悔不剩與兩蹋。」

> The master asked Nanquan, "I won't ask about difference. What is similarity?" Nanquan placed both hands on the ground. The master then kicked him over, went back to the Nirvana Hall, and cried out, "Regret! Regret!" Hearing this, Nanquan sent someone to ask, "What do you regret?" The master said, "I regret not giving him two more kicks."

南泉從浴室裏過，見浴頭燒火，問云：「作什麼？」云：「燒浴。」泉云：「記取來喚水牯牛浴。」浴頭應：「喏。」至晚間，浴頭入方丈，泉問：「作什麼？」云：「請水牯牛去浴。」泉云：「將得繩索來不？」浴頭無對。師來問訊泉，泉舉似師，師云：「某甲有語。」泉便云：「還將得繩索來麼？」師便近前驀鼻便拽。泉云：「是即是，太麤生。」

> Nanquan was passing by the bathhouse when he saw the bath attendant stoking the fire. He asked, “What are you doing?” The attendant replied, “Heating the bathwater.” Nanquan said, “Remember to call the water buffalo for a bath.” The attendant responded, “Yes.” In the evening, the attendant entered the abbot’s quarters. Nanquan asked, “What are you doing?” The attendant said, “I’ve come to invite the water buffalo for a bath.” Nanquan asked, “Did you bring a rope?” The attendant had no reply. Later, the master came to pay respects to Nanquan. Nanquan recounted the incident to him. The master said, “I have something to say.” Nanquan then asked, “Did you bring a rope?” The master immediately stepped forward, grabbed Nanquan by the nose, and pulled. Nanquan said, “That’s it, but it’s a bit too rough.”

師問南泉：「離四句、絕百非外，請師道。」泉便歸方丈。師云：「這老和尚每常口爬爬地，及其問著，一言不措。」侍者云：「莫道和尚無語好。」師便打一掌。南泉便掩卻方丈門，便把灰圍卻，問僧云：「道得即開門。」多有人下語並不契泉意，師云：「蒼天！蒼天！」泉便開門。

> The master asked Nanquan, "Beyond the four propositions and the hundred negations, please, master, speak." Nanquan then returned to his abbot's quarters. The master said, "This old monk is always so talkative, but when he's asked a question, he can't utter a single word." An attendant said, "Don't say the master has nothing to say." The master then gave him a slap. Nanquan then closed the door of his quarters and surrounded it with ashes. He asked a monk, "If you can speak, I'll open the door." Many people offered answers, but none matched Nanquan's intention. The master cried out, "Blue sky! Blue sky!" Nanquan then opened the door.

師問南泉云：「心不是佛、智不是道，還有過也無？」泉云：「有。」師云：「過在什麼處？請師道。」泉遂舉，師便出去。

> The master asked Nanquan, "If mind is not Buddha, and wisdom is not the Way, is there still any fault?" Nanquan said, "Yes, there is." The master asked, "Where is the fault? Please, Master, speak." Nanquan then raised his hand, and the master immediately walked out.

師上堂謂眾曰：「此事的的，沒量大人出這裏不得。老僧到溈山，僧問：『如何是祖師西來意？』溈山云：『與我將床子來。』若是宗師，須以本分事接人始得。」時有僧問：「如何是祖師西來意？」師云：「庭前柏樹子。」學云：「和尚莫將境示人。」師云：「我不將境示人。」云：「如何是祖師西來意？」師云：「庭前柏樹子。」師又云：「老僧九十年前見馬祖大師下八十餘員善知識，箇箇俱是作家，不似如今知識枝蔓上生枝蔓，都大是去聖遙遠，一代不如一代。只如南泉尋常道：『須向異類中行。』且作麼生會？如今黃口小兒向十字街頭說葛藤，博飯噇、覓禮拜，聚三五百眾。云：『我是善知識，你是學人。』」

> The master ascended the hall and addressed the assembly, saying: "This matter is truly clear; even the greatest of beings cannot escape it. When I went to Guishan, a monk asked: 'What is the meaning of the Patriarch's coming from the West?' Guishan said: 'Bring me the bench.' If one is a true master, one must respond to others with the fundamental matter." At that time, a monk asked: "What is the meaning of the Patriarch's coming from the West?" The master said: "The cypress tree in the courtyard." The monk said: "Master, do not show me an external object." The master said: "I am not showing you an external object." The monk asked again: "What is the meaning of the Patriarch's coming from the West?" The master said: "The cypress tree in the courtyard." The master continued: "Ninety years ago, I saw more than eighty wise teachers under Master Mazu, each one a true adept—unlike the teachers of today, who add complication upon complication, all far removed from the sages, each generation inferior to the last. Consider how Nanquan often said: 'You must walk among different kinds.' How is this to be understood? Nowadays, young novices stand at the crossroads chattering, seeking alms and reverence, gathering crowds of three or five hundred, declaring: 'I am a wise teacher, and you are my students.'"

僧問：「如何是清淨伽籃？」師云：「丫角女子。」「如何是伽籃中人？」師云：「丫角女子有孕。」

> A monk asked, "What is a pure monastery?" The master replied, "A girl with her hair in two buns." The monk asked, "Who is the person within the monastery?" The master said, "That girl with two buns is pregnant."

問：「承聞和尚親見南泉是否？」師云：「鎮州出大蘿蔔頭。」

> A monk asked, "I've heard that you personally studied under Master Nanquan. Is that true?" The master replied, "Zhenzhou produces giant radishes."

問：「和尚生緣什麼處？」師以手指，云：「西邊更向西。」

> The disciple asked, "Venerable Master, where is your place of origin?" The master pointed with his finger and said, "Westward, and further still to the west."

問：「法無別法，如何是法？」師云：「外空、內空、內外空。」

> The student asked, "If the Dharma is not a separate dharma, then what is the Dharma?" The master replied, "External emptiness, internal emptiness, and the emptiness of both internal and external."

問：「如何是佛真法身？」師云：「更嫌什麼。」

> "Master, what is the true Dharma Body of the Buddha?" The master replied, "What more could you ask for?"

問：「如何是心地法門？」師云：「古今牓樣。」

> The student asked, "What is the method of cultivating the mind-ground?" The master replied, "The timeless model for all ages."

問：「如何是賓中主？」師云：「山僧不問婦。」「如何是主中賓？」師云：「老僧無丈人。」

> Question: "What is the guest within the host?" The master replied: "This mountain monk does not ask women." Question: "What is the host within the guest?" The master replied: "This old monk has no father-in-law."

問：「如何是一切法常住？」師云：「老僧不諱祖。」其僧再問，師云：「今日不答話。」

> The monk asked, "What does it mean that all phenomena are ever-abiding?" The master replied, "This old monk does not speak of the ancestors." The monk asked again. The master said, "Today, I will not answer questions."

師上堂云：「兄弟！莫久立，有事商量，無事向衣缽下坐窮理好。老僧行腳時，除二時齋粥是雜用心力處，餘外更無別用心處也。若不如此，出家大遠在。」

> The master ascended the platform and said: "Brothers! Do not stand here long. If you have matters to discuss, let us discuss them. If you have no matters, it is better to sit beneath your robe and bowl and thoroughly investigate the truth. When I, this old monk, was traveling on foot, apart from the two daily meals of rice gruel where my mind was occupied with miscellaneous concerns, at all other times there was no place where my mind was applied elsewhere. If it is not like this, then being a monastic is far, far from the mark."

問：「萬物中何物最堅？」師云：「相罵饒汝接觜，相唾饒汝潑水。」

> Question: "Among all things in the world, what is the strongest?" The master replied: "When you are scolded, let the words pass; when you are spat upon, let the water flow away."

問：「曉夜不停時如何？」師云：「僧中無與麼兩稅百姓。」

> The monk asked, "What about when the mind is restless day and night, never ceasing?" The master replied, "Among monks, there is no such thing as a commoner burdened by dual taxes."

問：「如何是一句？」師云：「若守著一句，老卻你。」師又云：「若一生不離叢林，不語十年五載，無人喚你作啞漢，已後佛也不奈你何。你若不信，截取老僧頭去。」

> Question: "What is the one phrase?" The master said: "If you cling to one phrase, it will age you." The master also said: "If you spend your whole life in the monastery, remain silent for five or ten years, and no one calls you a mute, then even the Buddha won't be able to do anything with you. If you don't believe me, you can take my head."

師上堂云：「兄弟！你正在第三冤裏。所以道：『但改舊時行履處，莫改舊時人。』共你各自家出家，比來無事，更問禪問道，三十二十人聚頭來問，恰似欠伊禪道相似。你喚作善知識，我是同受栲，老僧不是戲好，恐帶累佗古人，所以東道西說。」

> The master ascended the platform and said: "Brothers! You are currently trapped in the third kind of delusion. That is why it is said: 'Only change your old ways of acting, do not change the old person within.' We have each left home life, originally with no business to attend to, yet you come asking about Zen and the Way. When twenty or thirty of you gather to ask questions, it's as if you owe them some Zen teaching. You call yourselves good spiritual friends, but I am one who shares the same bonds. This old monk is not joking around—I fear I might bring disgrace upon the ancient masters, and so I speak of this in the east and discuss that in the west."

問：「十二時中如何用心？」師云：「你被十二時使，老僧使得十二時。你問那箇時？」

> Question: "How should one apply the mind throughout the twelve periods of the day?" The Master replied: "You are driven by the twelve hours; this old monk drives the twelve hours. Which hour are you asking about?"

問：「如何是趙州主人公？」師咄云：「這箍桶漢。」學人應：「喏。」師云：「如法箍桶著。」

> The student asked, "What is the true master of Zhaozhou?" The master snapped, "You bucket-hooper!" The student replied, "Yes?" The master said, "Then hoop your bucket properly."

問：「如何是學人本分事？」師云：「樹搖鳥散，魚驚水渾。」

> The student asked, "What is the fundamental duty of a learner?" The master replied, "When the tree shakes, the birds scatter; when the fish are startled, the water grows murky."

問：「如何是少神底人？」師云：「老僧不如你。」學云：「不占勝。」云：「你因什麼少神？」

> The student asked, "What does it mean to be a person lacking in spirit?" The master replied, "This old monk is not as good as you." The student said, "That's no victory." The master asked, "Why then do you lack spirit?"

問：「至道無難，唯嫌揀擇。是時人窠窟？」師云：「曾有問我，直得五年分疏不得。」

> Someone asked, "The ultimate Way is not difficult; it's just that we're picky and choosy. Is this the trap of the ordinary person?" The Master replied, "Once, someone asked me this very question, and for five years I couldn't find a way to explain it."

有官人問：「丹霞燒木佛，院主為什麼眉鬚墮落？」師云：「官人宅中變生作熟，是什麼人？」云：「所使。」師云：「卻是佗好手。」

> An official asked, "When Danxia burned the wooden Buddha, why did the abbot's eyebrows and beard fall out?" The master replied, "In your household, who is it that turns raw food into cooked meals?" The official said, "The servants." The master said, "Indeed, they are the skilled ones."

問：「毗目僊人執善財手見微塵佛時如何？」師遂執僧手云：「你見箇什麼？」

> The disciple asked, "When the Immortal Vimukha took Sudhana's hand and showed him the countless Buddhas, what was happening?" The master then took the monk's hand and said, "What do you see?"

有尼問：「如何是沙門行？」師云：「莫生兒。」尼云：「和尚勿交涉。」師云：「我若共你打交涉，堪作什麼？」

> A nun asked, "What is the practice of a monk?" The master said, "Do not give birth to children." The nun said, "Master, that has nothing to do with it." The master said, "If I were to engage with you in that way, what would be the point?"

問：「如何是趙州主人公？」師云：「田厙奴。」

> The question was asked: "What is the true master of Zhao Zhou?" The master replied: "A farmhand."

問：「如何是王索仙陀婆？」師云：「你道老僧要箇什麼？」

> The disciple asked, "What is the king's request for the magic herb?" The master replied, "What do you think this old monk is seeking?"

問：「如何玄中玄？」師云：「說什麼玄中玄？七中七、八中八。」

> Question: "What is the profound within the profound?" The master replied: "What profound within the profound are you talking about? It's just seven within seven, eight within eight."

問：「如何是仙陀婆？」師云：「靜處薩婆訶。」

> Question: "What is the swift-footed steed?" The master replied: "Peaceful stillness, so be it."

問：「如何是法非法？」師云：「東西南北。」學云：「如何會去？」師云：「上下四維。」

> Question: "What is the Dharma and what is not the Dharma?" The master said: "East, west, south, north." The student asked: "How can one understand this?" The master replied: "Above, below, and the four directions."

問：「如何是玄中玄？」師云：「這僧若在，合年七十四五。」

> The monk asked, "What is the profound within the profound?" The master replied, "If that monk were still here, he would be seventy-four or seventy-five years old now."

問：「王索仙陀婆時如何？」師驀起打躬叉手。

> The question was asked: "When the king demanded the sandalwood, what then?" The master suddenly rose, bowed, and clasped his hands.

問：「如何是道？」師云：「不敢不敢。」

> The student asked, "What is the Way?" The master replied, "I dare not presume to say."

問：「如何是法？」師云：「敕敕攝攝。」

> The student asked, "What is the Dharma?" The master replied, "It is the command that gathers and unites all things."

問：「趙州去鎮府多少？」師云：「三百。」學云：「鎮府來趙州多少？」師云：「不隔。」

> A student asked, "How far is it from Zhaozhou to Zhenfu?" The master replied, "Three hundred li." The student then asked, "And how far is it from Zhenfu to Zhaozhou?" The master said, "Not a single gap."

問：「如何玄中玄？」師云：「玄來多少時也？」學云：「玄來久矣。」師云：「賴遇老僧，洎合玄殺這屢生。」

> The student asked, "What is the profound within the profound?" The master replied, "How long has this 'profound' been with you?" The student said, "It has been with me for a long time." The master said, "Lucky for you that you met this old monk, otherwise you would have been utterly trapped by this 'profound' for lifetimes."

問：「如何是學人自己？」師云：「還見庭前柏樹子麼？」

> The student asked, "What is my true self?" The master replied, "Do you see the cypress tree in the courtyard?"

師上堂云：「若是久參底人，莫非真實、莫非亙古亙今；若是新入眾底人，也須究理始得，莫趁者邊三百五百一千，傍邊二眾叢林稱道好箇住持，洎乎問著佛法，恰似炒砂作飯相似，無可施為、無可下口，卻言佗非我是，面赫赤地，良由世間出非法語。真實欲明者意，莫辜負老僧。」

> The master ascended the dais and said: "For those who have long practiced meditation, there is nothing that is not true, nothing that is not eternal—past and present. As for those newly entered into the assembly, they too must investigate the principle thoroughly. Do not just follow the crowd of three hundred, five hundred, or a thousand, nor listen to the praise from the two assemblies in the monastery, saying, 'What a fine abbot!' But when it comes to being questioned about the Dharma, it's like trying to cook sand to make rice—there's nothing to work with, nothing to take in. Yet they still claim others are wrong and they are right, their faces flushed red. Truly, this arises from speaking un-Dharmic words in the world. If you genuinely wish to understand the master's meaning, do not let down this old monk."

問：「在塵為諸聖說法總屬披搭，未審和尚如何示人？」師云：「什麼處見老僧？」學云：「請和尚說。」師云：「一堂師僧總不會這僧語話。」別有一僧問：「請和尚說。」師云：「你說我聽。」

> The monk asked, "When the sages teach in the mundane world, it always involves putting on robes and setting up formalities. I wonder, Master, how do you guide people?" The master said, "Where do you see this old monk?" The monk said, "Please, Master, explain." The master said, "All the monks in this hall fail to understand this monk's words." Another monk asked, "Please, Master, explain." The master said, "You speak, and I will listen."

問：「真化無跡，無師弟子時如何？」師云：「誰教你來問？」學云：「更不是別人。」師便打之。

> The student asked, "When the true teaching leaves no trace, and there is neither master nor disciple—what then?" The master said, "Who told you to ask this?" The student replied, "It was no one else." The master immediately struck him.

問：「此事如何辨？」師云：「我怪你。」學云：「如何辨得？」師云：「我怪你不辨。」學云：「還保任否？」師云：「保任不保任自看。」

> The student asked, "How can one discern this matter?" The master said, "I find you strange." The student asked, "How can one discern it?" The master said, "I find it strange that you do not discern." The student asked, "Should one then maintain and uphold it?" The master said, "Whether to maintain and uphold it or not—look within yourself."

問：「如何是無知解底人？」師云：「說什麼事。」

> The student asked, "What is a person who has no intellectual understanding?" The master replied, "What are you talking about?"

問：「如何是西來意？」師下禪床。學云：「莫便是否？」師云：「老僧未有語在。」

> The student asked, "What is the meaning of the Patriarch's coming from the West?" The master stepped down from his meditation seat. The student said, "Is that it?" The master replied, "This old monk has not yet spoken."

問：「佛法久遠，如何用心？」師云：「你見前漢後漢把攬天下，臨終時半錢也無分。」

> The disciple asked, "The Dharma has endured for so long—how should we apply our minds to it?" The master replied, "Consider how the emperors of the Former and Later Han dynasties once ruled the entire realm, yet at the moment of death, not a single coin belonged to them."

問：「時人以珍寶為貴，沙門以何為貴？」師云：「急合取口。」學云：「合口還得也無？」師云：「口若不合，爭能辨得？」

> Question: "People of this world value precious jewels. What do monastics value?" The Master said: "Close your mouth quickly." The student asked: "If I close my mouth, will I attain it?" The Master replied: "If your mouth is not closed, how can you discern it?"

問：「如何是趙州一句？」師云：「半句也無。」學云：「豈無和尚在？」師云：「老僧不是一句。」

> Someone asked, "What is the one phrase of Master Zhaozhou?" The master replied, "There isn't even half a phrase." The student said, "But isn't there still you, Master?" The master said, "This old monk is not a phrase."

問：「如何得不被諸境惑？」師垂一足，僧便出鞋。師收起足，僧無語。

> The monk asked, "How can one avoid being deluded by all external conditions?" The master lowered one foot. The monk then took off his shoe. The master withdrew his foot. The monk was speechless.

有俗官問：「佛在日，一切眾生皈依佛。佛滅度後，一切眾生歸依什麼處？」師云：「未有眾生。」學云：「現問次。」師云：「更覓什麼佛？」

> A lay official asked, "When the Buddha was alive, all beings took refuge in the Buddha. After the Buddha entered Nirvana, in what do all beings take refuge?" The master said, "There are no beings." The student said, "But I am asking now." The master said, "What other Buddha are you looking for?"

問：「還有不報四恩三有者也無？」師云：「有。」學云：「如何是？」師云：「這殺父漢，算你只少此一問。」

> Someone asked, "Is there anyone who does not repay the four kindnesses and the three realms?" The master said, "Yes." The student asked, "Who is that?" The master replied, "You rebellious one—it's a good thing you asked."

問：「如何是和尚意？」師云：「無施設處。」

> The student asked, "What is the master's intention?" The master replied, "There is no place to set it up."

師上堂云：「兄弟！但改往修來，若不改，大有著你處在。老僧在此間三十餘年，未曾有一箇禪師到此間；設有來，一宿一食急走過，且趁軟煖處去也。」問：「忽遇禪師到來，向伊道什麼？」師云：「千鈞之弩不為鼷鼠而發機。」師云：「兄弟！若從南方來者，即與下載；若從北方來，即與裝載。所以道：『近上人問道即失道，近下人問道者即得道。』兄弟！正人說邪法，邪法亦隨正；邪人說正法，正法亦隨邪。諸方難見易識，我者裏易見難識。」

> The master ascended the hall and said: "Brothers! Just correct your past and cultivate your future. If you do not correct yourself, there is a great place awaiting you. For over thirty years I have been here, yet not a single Chan master has come to this place. Even if one were to come, they would stay for a single night, eat a single meal, and hurry away—they only seek comfort and ease." A monk asked: "If a Chan master suddenly arrives, what would you say to him?" The master replied: "A thousand-pound crossbow is not triggered for the sake of a mouse." The master continued: "Brothers! If someone comes from the south, I will help them unload; if someone comes from the north, I will help them load. Therefore it is said: 'If you ask about the Way from those above, you lose the Way; if you ask about the Way from those below, you gain the Way.' Brothers! When a righteous person speaks of deviant teachings, even deviant teachings follow righteousness; when a deviant person speaks of righteous teachings, even righteous teachings follow deviance. In other places, it is difficult to see but easy to recognize; here, it is easy to see but difficult to recognize."

問：「善惡或不得底人，還獨脫也無？」師云：「不獨脫。」學云：「為什麼不獨脫？」師云：「正在善惡裏。」

> The student asked, "For a person who cannot grasp good and evil, is there still liberation for them alone?" The master replied, "There is no liberation alone." The student asked, "Why is there no liberation alone?" The master said, "Because they are still caught within good and evil."

尼問：「離卻上來說處，請和尚指示。」師咄云：「煨破鐵瓶。」尼將鐵瓶添水來：「請和尚答話。」師笑之。

> The nun asked, "Setting aside what you just said, please, Master, give me a direct instruction." The master shouted, "A cracked iron bottle!" The nun brought an iron bottle filled with water and said, "Please, Master, respond." The master laughed at her.

問：「世界變為黑穴，未審此箇落在何路？」師云：「不占。」學云：「不占是什麼人？」師云：「田厙奴。」

> The student asked: "When the world turns into a dark cave, I wonder where this self ends up?" The master replied: "It does not occupy." The student asked: "Who is it that does not occupy?" The master said: "A field-hand slave."

問：「無言無意始稱得句。既是無言，喚什麼作句？」師云：「高而不危、滿而不溢。」學云：「即今和尚是滿是溢？」師云：「爭奈你問我。」

> The student asked, "It is said that one attains the true phrase only when there are no words and no meaning. Since there are no words, what can be called a phrase?" The master replied, "High yet not perilous, full yet not overflowing." The student said, "Right now, is the master full or overflowing?" The master said, "Yet you still ask me."

問：「如何是靈者？」師云：「淨地上痾一堆屎。」學云：「請和尚的旨。」師云：「莫惱亂老僧。」

> The student asked, "What is the essence of the numinous?" The master replied, "A pile of dung on clean ground." The student said, "Please, Master, explain your true meaning." The master said, "Do not trouble this old monk."

問：「法身無為不墮諸數，還許道也無？」師云：「作麼生道？」學云：「與麼即不道也。」師笑之。

> The student asked, "The Dharma Body is unconditioned and transcends all categories. Can it still be spoken of?" The master replied, "How would you speak of it?" The student said, "If that's the case, then it cannot be spoken of." The master smiled.

問：「如何是佛？如何是眾生？」師云：「眾生即是佛，佛即是眾生。」學云：「未審兩箇那箇是眾生？」師云：「問問。」

> The student asked, "What is a Buddha? And what is a sentient being?" The master replied, "Sentient beings are Buddha, and Buddha is sentient beings." The student continued, "I don't understand—which of the two is the sentient being?" The master said, "Ask, ask."

問：「大道無根，如何接唱？」師云：「你便接唱。」云：「無根又作麼生？」師云：「既是無根，什麼處繫縛你？」

> Someone asked: "The Great Way has no root, how can one respond to it?" The Master said: "You just respond to it." They asked: "But with no root, how can one respond?" The Master said: "Since it has no root, what is there to bind you?"

問：「正修行底人莫被鬼神測得也無？」師云：「測得。」云：「過在什麼處？」師云：「過在覓處。」云：「與麼即不修行也？」師云：「修行。」

> Someone asked: "Can a person who is truly practicing be measured by ghosts and spirits or not?" The master said: "They can be measured." The questioner said: "Where is the fault?" The master said: "The fault lies in seeking." The questioner said: "If so, then one should not practice?" The master said: "One should practice."

問：「孤月當空，光從何生？」師云：「月從何生？」

> Question: "The solitary moon hangs in the empty sky—where does its light come from?" The Master replied: "Where does the moon itself come from?"

問：「承和尚有言：道不屬修，但莫染污。如何是不染污？」師云：「檢校內外。」云：「還自檢校也無？」師云：「檢校。」云：「自己有什麼過，自檢校？」師云：「你有什麼事？」

> Someone asked: "I have heard you say: The Way is not cultivated; just do not become defiled. What does it mean not to become defiled?" The Master said: "Examine what is within and without." The questioner asked: "Do you also examine yourself?" The Master said: "I examine." The questioner said: "What faults do you yourself have, that you examine?" The Master said: "What is your concern?"

師上堂云：「此事如明珠在掌，胡來胡現、漢來漢現。老僧把一枝草作丈六金身用，把丈六金身作一枝草用。佛即是煩惱，煩惱即是佛。」問：「佛與誰人為煩惱？」師云：「與一切人為煩惱。」云：「如何免得？」師云：「用免作麼？」

> The master ascended the teaching seat and said, "This matter is like a bright pearl in the palm: when a barbarian comes, it reflects a barbarian; when a Han comes, it reflects a Han. This old monk uses a blade of grass as a sixteen-foot golden body, and uses a sixteen-foot golden body as a blade of grass. Buddha is affliction; affliction is Buddha." Someone asked, "For whom does Buddha become affliction?" The master said, "For all people." The questioner asked, "How can one avoid it?" The master replied, "What is the use of avoiding it?"

師示眾云：「老僧此間即以本分事接人。若教老僧隨伊根機接人，自有三乘十二分教接佗了也。若是不會，是誰過歟？已後遇著作家漢，也道老僧不辜佗。但有人問，以本分事接人。」

> The master addressed the assembly, saying: "In this place, I teach people using the fundamental matter. If I were to teach according to each person's capacity, there are already the three vehicles and twelve divisions of teachings to guide them. If you do not understand, whose fault is it? In the future, if you meet a true adept, you can say that I have not misled anyone. Whenever someone asks, I respond with the fundamental matter."

問：「從上至今，即心是佛。不即心，還許學人商量也無？」師云：「即心且置，商量箇什麼？」

> The question was asked: "From ancient times until now, it has been said that the mind itself is Buddha. If it is not the mind, then is there still room for students to discuss and inquire?" The master replied: "Setting aside 'the mind itself,' what is there to discuss?"

問：「古鏡不磨，還照也無？」師云：「前生是因，今生是果。」

> Question: "If an ancient mirror is left unpolished, can it still reflect?" The master replied: "The past life is the cause, this life is the fruit."

問：「三刀未落時如何？」師云：「森森地。」云：「落後如何？」師云：「迥迥地。」

> Question: "Before the three swords have fallen, what is it like?" The master said: "Vast and boundless." Question: "And after they have fallen?" The master said: "Utterly distinct."

問：「如何是出三界底人？」師云：「籠罩不得。」

> The disciple asked, "What kind of person is one who has transcended the three realms?" The master replied, "One who cannot be confined."

問：「牛頭未見四祖，百鳥銜花供養；見後為什麼百鳥不銜花供養？」師云：「應世、不應世。」

> Question: "Before Niu-tou met the Fourth Patriarch, a hundred birds brought flowers to offer him. After meeting him, why did the birds stop bringing flowers?" The Master replied: "Because he was in the world, and then he was not in the world."

問：「白雲自在時如何？」師云：「爭似春風處處閑。」

> "Master, when the white clouds drift freely, what is it like?" The master replied, "How can it compare to the spring breeze, leisurely everywhere?"

問：「如何是露地白牛？」師云：「月下不用色。」云：「食噉何物？」師云：「古今嚼不著。」云：「請師答話。」師云：「老僧答與麼。」

> Someone asked, "What is the white ox in the open field?" The master replied, "Under the moonlight, no color is needed." They asked, "What does it eat?" The master said, "It chews on what neither past nor present can grasp." They said, "Please, Master, answer my question." The master replied, "This old monk has already answered you."

師示眾云：「擬心即差。」僧便問：「不擬心時如何？」師打二下云：「莫是老僧辜負闍梨麼？」

> The master addressed the assembly, saying, "The moment you try to grasp it with your mind, you've already missed it." A monk then asked, "What about when you don't try to grasp it?" The master struck him twice and said, "Do you think this old monk has let you down?"

問：「凡有問答，落在意根；不落意根，師如何對？」師云：「問。」學云：「便請師道。」師云：「莫向這裏是非。」

> The disciple asked: "Whenever there is question and answer, it falls upon the conceptual mind. If it does not fall upon the conceptual mind, how would you, Master, respond?" The master said: "Ask." The disciple said: "Then please, Master, speak." The master said: "Do not create right and wrong here."

問：「龍女親獻佛，未審將什麼獻？」師以兩手作獻勢。

> The student asked, "When the Dragon Girl personally offered something to the Buddha, what exactly did she present?" The master responded by raising both hands in a gesture of offering.

師示眾云：「此間佛法道難即易、道易即難。別處難見易識，老僧者裏即易見難識。若能會得，天下橫行。忽有人問：『什麼處來？』若向伊道：『從趙州來。』又謗趙州；若道：『不從趙州來。』又埋沒自己。諸人且作麼生對他？」僧問：「觸目是謗和尚，如何得不謗去？」師云：「若道不謗，早是謗了也。」

> The master addressed the assembly, saying: "Here, the Dharma is such that when you say it's difficult, it's easy; when you say it's easy, it's difficult. In other places, it's hard to see but easy to recognize. Here with this old monk, it's easy to see but hard to recognize. If you can grasp this, you can move freely throughout the world. Suppose someone suddenly asks: 'Where have you come from?' If you tell them: 'From Zhaozhou,' you slander Zhaozhou. If you say: 'Not from Zhaozhou,' you bury yourself. So, everyone, how would you respond to them?" A monk asked: "Everything I see seems to slander the master—how can I avoid slandering you?" The master said: "If you say you're not slandering, that in itself is already slander."

問：「如何是正修行路？」師云：「解修行即得。若不解修行，即參差落佗因果裏。」又云：「我教你道。若有問時，但向伊道：『趙州來。』忽問：『趙州說什麼法？』但向伊道：『寒即言寒、熱即言熱。』若更問道：『不問者箇事。』但云：『問什麼事？』若再問：『趙州說什麼法？』便向伊道：『和尚來時不教傳語。上座若要知趙州事，但自去問取。』」

> A monk asked, "What is the true path of practice?" The master said, "If you understand practice, then you have it. If you don't understand practice, you'll stray into the realm of cause and effect." He then added, "Let me teach you how to respond. If someone asks you, simply say, 'Zhaozhou has come.' If they then ask, 'What teaching does Zhaozhou impart?' just reply, 'When it's cold, say it's cold; when it's hot, say it's hot.' If they further ask, 'I'm not asking about that,' then say, 'What are you asking about?' If they ask again, 'What teaching does Zhaozhou impart?' then tell them, 'The master did not instruct me to pass on any message. If you wish to know Zhaozhou's teaching, you must go and ask him yourself.'"

問：「不顧前後時如何？」師云：「不顧前後且置，你問阿誰？」

> "Not caring about past or future, what then?" the master replied, "Setting aside 'not caring about past or future,' who is it that asks?"

師示眾云：「迦葉傳與阿難，且道達磨傳與什麼人？」問：「且如二祖得髓，又作麼生？」師云：「莫謗二祖。」師又云：「達磨也有語：『在外者得皮，在裏者得骨。』且道更在裏者得什麼？」問：「如何是得髓底道理？」師云：「但識取皮，老僧者裏髓也不立。」云：「如何是髓？」師云：「與麼皮也摸未著。」

> The Master addressed the assembly, saying: "Kāśyapa passed it on to Ānanda. Now tell me, to whom did Bodhidharma pass it on?" Someone asked: "What about the Second Patriarch obtaining the marrow—how should that be understood?" The Master said: "Do not slander the Second Patriarch." The Master continued: "Bodhidharma also said: 'Those on the outside obtain the skin; those on the inside obtain the bones.' Now tell me, what do those even further inside obtain?" Someone asked: "What is the principle of obtaining the marrow?" The Master said: "Just recognize the skin. Here, this old monk does not even establish the marrow." The questioner said: "What is the marrow?" The Master replied: "In that case, you haven't even touched the skin."

問：「與麼堂堂，豈不是和尚正位？」師云：「還知有不肯者麼？」學云：「與麼即別有位？」師云：「誰是別者？」學云：「誰是不別者？」師云：「一任叫。」

> The student asked, "Being so majestic and upright, is this not the master's true position?" The master replied, "Do you know there is one who does not accept it?" The student said, "If so, is there a different position?" The master asked, "Who is the different one?" The student said, "Who is the not-different one?" The master said, "You may call as you wish."

問：「上上人一撥便轉，下下人來時如何？」師云：「汝是上上下下？」云：「請和尚答話。」師云：「話未有主在。」云：「某甲七千里來，莫作心行。」師云：「據你者一問，心行莫不得麼？」此僧一宿便去。

> The monk asked, "For the highest-level person, a single flick can turn them around. But when the lowest-level person comes, what then?" The master said, "Are you the highest or the lowest?" The monk replied, "Please answer the question, Master." The master said, "The question has no owner yet." The monk said, "I've come seven thousand miles—don't just play with words." The master said, "Based on this question of yours, aren't you the one playing with words?" The monk stayed one night and then left.

問：「不紹傍來者如何？」師云：「誰？」學云：「惠延。」師云：「問什麼？」學云：「不紹傍來者。」師以手撫之。

> The monk asked, "What about one who does not rely on others?" The master said, "Who?" The monk replied, "Huì Yán." The master asked, "What is your question?" The monk said, "One who does not rely on others." The master gently patted him.

問：「如何是衲衣下事？」師云：「莫自瞞。」

> The student asked, "What is the essence of the monk's robe?" The master replied, "Don't deceive yourself."

問：「真如凡聖皆是夢言，如何是真言？」師云：「更不道者兩箇。」學云：「兩箇且置，如何是真言？」師云：「唵𭊘啉㗶。」

> Question: "If both the true suchness and the distinction between ordinary beings and sages are just dreamlike words, then what are true words?" The master replied: "I won't even speak of these two." The student asked: "Setting aside these two, what are true words?" The master said: "Om, hum, ram, ham."

問：「如何是趙州？」師云：「東門西門南門北門。」

> Question: "What is the essence of Zhaozhou?" The master replied: "The east gate, the west gate, the south gate, the north gate."

問：「如何是定？」師云：「不定。」學云：「為什麼不定？」師云：「活物活物。」

> The student asked, "What is true stillness?" The master replied, "It is not stillness." The student asked, "Why is it not stillness?" The master said, "Because it is alive, it is alive."

問：「不隨諸有時如何？」師云：「合與麼學。」云：「莫便是學人本分事？」師云：「隨也隨也。」

> Question: "When one does not follow the various states of existence, what then?" The master said: "That is how you should learn." Questioner: "Could this be the learner's fundamental task?" The master replied: "Following, still following."

問：「古人三十年一張弓兩下箭，只射得半箇聖人。今日請師全射。」師便起去。

> The disciple asked, "The ancients spent thirty years with bow and arrow, yet only managed to hit half a sage. Today, I ask the master to shoot the full target." The master immediately stood up and left.

師示眾云：「至道無難，唯嫌揀擇。才有言語是揀擇，老僧卻不在明白裏。是你向什麼處見祖師？」問：「和尚既不在明白裏，護惜什麼處？」師云：「我亦不知。」學云：「和尚既自不知，為什麼道不在明白裏？」師云：「問事即得禮拜退。」

> The master addressed the assembly, saying: "The ultimate Way is not difficult—it only dislikes picking and choosing. As soon as there is speech, there is picking and choosing. This old monk is not in the realm of clarity. Where do you go to see the Patriarch?" A monk asked: "Since the master is not in the realm of clarity, what is it that you protect and cherish?" The master said: "I don't know either." The monk said: "Since you yourself don't know, why do you say you are not in the realm of clarity?" The master said: "Having asked your question, it is enough. Now bow and withdraw."

師示眾云：「法本不生，今則無滅。更不要道：才語是生、不語是默。諸人！且作麼生是不生不滅底道理？」問：「草是不生不滅麼？」師云：「者漢只認得箇死語。」

> The master addressed the assembly, saying: "The Dharma is fundamentally unborn, and now it is without cessation. There's no need to say that speaking is birth and silence is stillness. Everyone! What is the principle of 'neither born nor ceasing'?" Someone asked: "Is grass neither born nor ceasing?" The master replied: "This fellow only recognizes dead words."

問：「至道無難，唯嫌揀擇。才有言語是揀擇，和尚如何示人？」師云：「何不盡引古人語？」學云：「某甲只道得到者裏。」師云：「只這至道無難唯嫌揀擇。」

> A question was asked: "The supreme Way is not difficult; it only dislikes picking and choosing. As soon as there is speech, there is picking and choosing. How then does the Master show it to people?" The Master replied: "Why not quote the ancient saying in full?" The student said: "I have only managed to reach this point." The Master said: "Just this—'The supreme Way is not difficult; it only dislikes picking and choosing.'"

上堂示眾云：「看經也在生死裏，不看經也在生死裏。諸人！且作麼生出得去？」僧便問：「只如俱不留時如何？」師云：「實即得；若不實，爭能出得生死？」

> The master addressed the assembly, saying: "Reading scriptures, you remain within the cycle of birth and death. Not reading scriptures, you also remain within the cycle of birth and death. Everyone! How, then, can you get out?" A monk then asked: "What about when one does not cling to either?" The master replied: "If it is genuine, then it is possible. If it is not genuine, how could you ever get out of birth and death?"

問：「利劍鋒頭快時如何？」師云：「老僧是利劍，快在什麼處？」

> The student asked, "When the sharp sword's edge is at its keenest, what then?" The master replied, "I am that sharp sword. Where is this 'keenness' you speak of?"

問：「大難到來，如何迴避？」師云：「恰好。」

> The student asked, "When a great calamity arrives, how can one avoid it?" The master replied, "Just in time."

上堂良久：「大眾總來也未？」對云：「總來也。」師云：「更待一人來即說話。」僧云：「候無人來即說似和尚。」師云：「大難得人。」

> The master sat in silence for a long time, then asked, "Has the assembly all gathered?" Someone replied, "They have all gathered." The master said, "I will speak when one more person arrives." A monk said, "When no one else comes, please speak to us, Master." The master said, "How rare it is to find such a person."

師示眾云：「心生即種種法生，心滅即種種法滅。你諸人作麼生？」僧乃問：「只如不生不滅時如何？」師云：「我許你者一問。」

> The Master addressed the assembly, saying: "When the mind arises, all phenomena arise; when the mind ceases, all phenomena cease. What do you make of this?" A monk then asked: "But what about when there is neither arising nor ceasing?" The Master replied: "I acknowledge your question."

師因參次云：「明又未明，道昏欲曉，你在阿那頭？」僧云：「不在兩頭。」師云：「與麼即在中間也？」云：「若在中間，即在兩頭。」師云：「這僧多少時在老僧這裏，作與麼語話不出得三句裏；然直饒出得也在三句裏，你作麼生？」僧云：「某甲使得三句。」師云：「何不早與麼道？」

> The master, while participating in a meditation session, said: "The light is not yet fully bright, the path is dim as if about to dawn—where are you in all this?" The monk replied: "I am not at either end." The master said: "So you are in the middle?" The monk said: "If I am in the middle, then I am at both ends." The master said: "For how long has this monk been here with me, yet he cannot speak beyond these three phrases? Even if he could, he would still be within them. What do you say to that?" The monk replied: "I am able to use these three phrases." The master said: "Why didn't you say so earlier?"

問：「如何是通方？」師云：「離卻金剛禪。」

> The disciple asked, "What is the universal way?" The master replied, "It is beyond all rigid practices."

師示眾云：「衲僧家直須坐斷報化佛頭始得。」問：「坐斷報化佛頭是什麼人？」師云：「非你境界。」

> The master addressed the assembly, saying: "A patch-robed monk must truly cut off the heads of the reward-body and transformation-body Buddhas before he can attain it." Someone asked: "What kind of person is it who cuts off the heads of the reward-body and transformation-body Buddhas?" The master said: "That is not within your realm."

師示眾云：「大道只在目前，要且難睹。」僧乃問：「目前有何形段令學人睹？」師云：「任你江南江北。」學云：「和尚豈無方便為人？」師云：「適來問什麼？」

> The master addressed the assembly, saying: "The Great Way is right before your eyes, yet it is hard to see." A monk then asked: "What form does it have before our eyes, that we students might see it?" The master said: "It's up to you—north of the river, south of the river." The student said: "Does the master not have any skillful means to guide people?" The master said: "What did you just ask?"

問：「入法界來還知有也無？」師云：「誰入法界？」學云：「與麼即入法界不知去也？」師云：「不是寒灰死木，花錦成現百種有。」學云：「莫是入法界處用也無？」師云：「有什麼交涉。」

> Question: "Since entering the realm of Dharma, do you still know whether there is or isn't?" The master said: "Who has entered the realm of Dharma?" The student said: "If so, then upon entering the realm of Dharma, one no longer knows?" The master said: "It is not cold ashes or dead wood—flowers and brocade manifest in a hundred forms." The student said: "Then is there still a use for entering the realm of Dharma?" The master said: "What does that have to do with it?"

問：「若是實際理地，什麼處得來？」師云：「更請闍梨宣一遍。」

> The student asked, "If this is the fundamental truth, where does it come from?" The master replied, "Please, venerable one, speak it out once more."

問：「萬境俱起，還有惑不得者也無？」師云：「有。」學云：「如何是惑不得者？」師云：「你還信有佛法否？」學云：「信有佛法。古人道了，如何是惑不得者？」師云：「為什麼不問老僧？」學云：「問了也。」師云：「惑也。」

> A student asked, "When all phenomena arise together, is there still something that cannot be deluded?" The master said, "Yes." The student asked, "What is it that cannot be deluded?" The master replied, "Do you still believe there is Buddha Dharma?" The student said, "I believe there is Buddha Dharma. The ancients have spoken about it. So what is it that cannot be deluded?" The master said, "Why don't you ask me?" The student said, "I have asked." The master said, "That is delusion."

問：「未審古人與今人還相近也無？」師云：「相近即相近，不同一體。」學云：「為什麼不同？」師云：「法身不說法。」學云：「法身不說法，和尚為人也無？」師云：「我向惠裏答話。」學云：「爭道法身不說法？」師云：「我向惠裏救你阿爺，佗終不出頭。」

> Question: "I wonder, are the ancients and people today close or not?" The Master said: "Close they are close, but they are not one and the same." The student asked: "Why are they not the same?" The Master said: "The Dharma-body does not speak." The student asked: "If the Dharma-body does not speak, does the Master still teach people?" The Master said: "I am answering you right here." The student asked: "Then how can you say the Dharma-body does not speak?" The Master said: "I am trying to save your father right here, but he still refuses to show his face."

問：「學人道不相見時，還回互也無？」師云：「測得，回互。」學云：「測佗不得，回互箇什麼？」師云：「不與麼是你自己。」學云：「和尚還受測也無？」師云：「人轉近，道即轉遠也。」學云：「和尚為什麼自隱去？」師云：「我今見共你語話。」學云：「爭道不轉？」師云：「合與麼著。」

> A student asked, "When a student of the Way does not meet with others, is there still mutual interaction?" The master said, "If you can measure it, there is mutual interaction." The student said, "If it cannot be measured, what is there to interact with?" The master said, "Not being like that is your own self." The student said, "Does the master still allow himself to be measured?" The master said, "The closer one gets to the person, the farther one gets from the Way." The student said, "Why does the master hide himself away?" The master said, "I am here now, speaking with you." The student said, "Why say there is no turning?" The master said, "It should be just like this."

師示眾云：「教化得底人是今生事，教化不得底人是第三生冤。若不教化，恐墮卻一切眾生。教化亦是冤，是你還教化也無？」僧云：「教化。」師云：「一切眾生還見你也無？」學云：「不見。」師云：「為什麼不見？」學云：「無相。」師云：「即今還見老僧否？」學云：「和尚不是眾生。」師云：「自知罪過即得。」

> The master addressed the assembly, saying: "Those who can be taught and transformed—this is a matter of this life. Those who cannot be taught and transformed—this is a karmic entanglement from past lives. If we do not teach and transform, we fear all beings may fall into suffering. Yet teaching and transforming is also a kind of entanglement—so will you still teach or not?" A monk said: "I will teach." The master asked: "Will all beings see you then?" The student replied: "They will not see me." The master asked: "Why will they not see you?" The student said: "Because there is no form to be seen." The master asked: "Then do you see this old monk right now?" The student said: "The venerable master is not among ordinary beings." The master said: "If you recognize your own fault, that is enough."

師示眾云：「龍女心親獻，盡是自然事。」問：「既是自然獻時為什麼？」師云：「若不獻，爭知自然？」

> The master addressed the assembly, saying: "The dragon girl offered her heart with intimate sincerity—it was all a matter of naturalness." Someone asked: "If it was all natural, then why did she offer it?" The master replied: "If she hadn't offered it, how could we know it was natural?"

師示眾云：「八百箇作佛漢，覓一箇道人難得。」

> The master addressed the assembly, saying: "Among eight hundred men who aspire to become Buddhas, it is difficult to find a single true practitioner."

問：「只如無佛無人處，還有修行也無？」師云：「除卻者兩箇，有百千萬億。」學云：「道人來時在什麼處？」師云：「你與麼即不修行也。」其僧禮拜。師云：「大有處著你在。」

> Question: "In a place where there is no Buddha and no person, is there still practice?" The master said: "Apart from these two, there are hundreds of millions." The student asked: "When the practitioner arrives, where is he?" The master said: "If you speak like this, then there is no practice." The student bowed. The master said: "There is a great place for you to dwell."

問：「白雲不落時如何？」師云：「老僧不會上象。」學云：「豈無賓主？」師云：「老僧是主，闍梨是賓，白雲在什麼處？」

> Question: "When the white clouds do not descend, what then?" The master said: "This old monk does not know how to mount an elephant." The student asked: "Is there not host and guest?" The master replied: "This old monk is the host, you are the guest. Where are the white clouds now?"

問：「大巧若拙時如何？」師云：「喪卻棟梁材。」

> The disciple asked, "What does it mean when 'the greatest skill appears clumsy'?" The master replied, "It is to lose the timber that could be a pillar."

師示眾云：「佛之一字吾不喜聞。」問：「和尚還為人也無？」師云：「為人。」學云：「如何為人？」師云：「不識玄旨，徒勞念靜。」學云：「既是玄，作麼生是旨？」師云：「我不把本。」學云：「者箇是玄，如何是旨？」師云：「答你是旨。」

> The Master addressed the assembly, saying: "The word 'Buddha'—I do not like hearing it." Someone asked: "Does the Master still teach people?" The Master said: "I teach people." The student asked: "How do you teach people?" The Master said: "If you don't grasp the profound meaning, your quiet meditation is in vain." The student asked: "If it is profound, then what is the meaning?" The Master said: "I don't hold to the root." The student asked: "This is the profound—then what is the meaning?" The Master said: "My answering you is the meaning."

師示眾云：「各自有禪，各自有道。忽有人問你：『作麼生是禪是道？』作麼生秪對佗？」僧乃問：「既各有禪道，從上至今語話為什麼？」師云：「為你遊魂。」學云：「未審如何為人？」師乃退身不語。

> The Master addressed the assembly, saying: "Each of you has your own meditation, each of you has your own way. If suddenly someone asks you, 'What is meditation? What is the way?' How will you respond to them?" A monk then asked: "If each already has meditation and the way, why have there been all these words and teachings from the past until now?" The Master said: "Because you are wandering spirits." The student asked: "I don't understand—how should one guide others?" The Master then stepped back and remained silent.

師示眾云：「不得閑過，念佛、念法。」僧乃問：「如何是學人自己念？」師云：「念者是誰？」學云：「無伴。」師叱：「者驢。」

> The Master addressed the assembly, saying: "Do not idle away your time. Be mindful of the Buddha, be mindful of the Dharma." A monk then asked: "What is the student's own mindfulness?" The Master said: "Who is it that is mindful?" The student replied: "It has no companion." The Master scolded: "This donkey!"

上堂示眾云：「若是第一句，與祖佛為師；第二句，與人天為師；第三句，自救無療。」有僧問：「如何是第一句？」師云：「與祖佛為師。」師又云：「大好從頭起。」學人再問，師云：「又卻人天去也。」

> The master ascended the hall and addressed the assembly, saying: "If you speak the first phrase, you stand as a teacher alongside the ancestral buddhas. If you speak the second phrase, you stand as a teacher for humans and gods. If you speak the third phrase, you cannot even save yourself." A monk asked, "What is the first phrase?" The master said, "To stand as a teacher alongside the ancestral buddhas." Then the master added, "Very good—start from the beginning." When the student asked again, the master said, "Now you have fallen back among humans and gods."

師示眾云：「是佗不是不將來，老僧不是不秖對。」僧云：「和尚將什麼秪對？」師長吁一聲。云：「和尚將者箇秪對，莫辜負學人也無？」師云：「你適來肯我，我即辜負你；若不肯我，我即不辜負你。」

> The master addressed the assembly, saying, "It's not that he hasn't brought it; it's not that this old monk isn't responding." A monk asked, "What does the master use to respond?" The master let out a long sigh. The monk said, "If the master uses this to respond, does it not betray the student?" The master said, "If you just now accepted it, then I betray you. If you didn't accept it, then I do not betray you."

師示眾云：「老僧今夜答話去也，解問者出來。」有僧才出禮拜，師云：「比來拋塼引玉，只得箇墼子。」

> The master addressed the assembly, saying, "This old monk will now answer questions. Let anyone who can pose a question come forward." A monk stepped out and bowed. The master said, "I had hoped to cast a brick to attract jade, but all I got was a clod of earth."

問：「狗子還有佛性也無？」師云：「無。」學云：「上至諸佛下至螘子皆有佛性，狗子為什麼無？」師云：「為伊有業識性在。」

> Question: "Does a dog have Buddha-nature or not?" The master said: "No." The student asked: "From the highest Buddhas down to the tiniest ant, all have Buddha-nature. Why does a dog not have it?" The master replied: "Because it is bound by karmic consciousness."

問：「如何是法身？」師云：「應身。」云：「學人不問應身。」師云：「你但管應身。」

> The disciple asked, "What is the Dharma Body?" The master replied, "The Manifestation Body." The disciple said, "I am not asking about the Manifestation Body." The master said, "You should attend to the Manifestation Body."

問：「朗月當空時如何？」師云：「闍梨名什麼？」學云：「專甲。」師云：「朗月當空在什麼處？」

> Question: "When the bright moon hangs in the sky, what then?" The master replied: "What is your name?" The student said: "So-and-so." The master said: "Where is the bright moon in the sky now?"

問：「正當二八時如何？」師云：「東東西西。」學云：「如何是東東西西？」師云：「覓不著。」

> Question: "What about when it's exactly the time of two eights?" The master said: "East, west, east, west." The student asked: "What does 'east, west, east, west' mean?" The master replied: "You can't find it."

問：「學人全不會時如何？」師云：「我更不會。」云：「和尚還知有也無？」師云：「我不是木頭，作麼不知？」云：「大好不會。」師拍掌笑之。

> A student asked, "When a learner is completely clueless, what then?" The master replied, "I'm even more clueless." The student asked, "Does the master still know anything at all?" The master said, "I'm not a block of wood—how could I not know?" The student said, "Truly, you don't know." The master clapped his hands and laughed.

問：「如何是道人？」師云：「我向道是佛人。」

> Someone asked, "What is a person of the Way?" The master replied, "I say it is one who is a Buddha-person."

問：「凡有言句、舉手動足，盡落在學人網中。離此外，請師道。」師云：「老僧齋了，未喫茶。」

> The disciple asked, "Every word spoken, every gesture made, all fall within the student's net of understanding. Beyond this, please, Master, speak." The master replied, "This old monk has finished his meal, but has not yet had tea."

馬大夫問：「和尚還修行也無？」師云：「老僧若修行，即禍事。」云：「和尚既不修行，教什麼人修行？」師云：「大夫是修行底人？」云：「某甲何名修行？」師云：「若不修行，爭得撲在人王位中？餧得來赤凍紅地，無有解出期？」大夫乃下淚拜謝。

> Magistrate Ma asked, "Venerable One, do you still practice cultivation?" The Master replied, "If this old monk were to practice cultivation, it would be a disaster." The magistrate said, "If the Venerable One does not practice cultivation, then who should practice?" The Master said, "Is the magistrate a person who practices cultivation?" The magistrate replied, "How could I be called one who practices cultivation?" The Master said, "If you did not practice cultivation, how could you have attained the position of a king among men? How could you have been born into this world of red dust and suffering, with no hope of liberation?" Upon hearing this, the magistrate shed tears and bowed in gratitude.

師示眾云：「闍梨不是不將來，老僧不是不秪對。」又云：「闍梨莫擎拳合掌，老僧不將禪床拂子對。」

> The master addressed the assembly, saying: "It's not that you haven't brought it; it's not that I won't respond." He added: "Do not raise your hands in reverence. I will not answer with the meditation seat or the whisk."

問：「思憶不及處如何？」師云：「過者邊來。」云：「過者邊來即是及處，如何是思不及處？」師豎起手云：「你喚作什麼？」云：「喚作手。和尚喚作什麼？」師云：「百種名字我亦道。」云：「不及和尚百種名字，且喚什麼？」師云：「與麼即你思憶不及處。」僧禮拜，師云：「教你思憶得及者。」云：「如何是？」師云：「釋迦教祖師教是你師。」云：「祖與佛，古人道了也。如何是思憶不及處？」師再舉指云：「喚作什麼？」僧良久，師云：「何不當頭道著，更疑什麼？」

> The monk asked, "What about the place where thought cannot reach?"The master said, "Come over here."The monk said, "Coming over here is already reaching. What is the place thought cannot reach?"The master raised his hand and asked, "What do you call this?"The monk said, "I call it a hand. What does the master call it?"The master said, "I can give it a hundred different names."The monk said, "I cannot match the master’s hundred names. So what should I call it?"The master said, "Then this is the place your thought cannot reach."The monk bowed.The master said, "I will teach you how to reach it with thought."The monk asked, "How?"The master said, "The teachings of Śākyamuni and the patriarchs are your teachers."The monk said, "The patriarchs and the Buddha—the ancients have already spoken of them. What is the place thought cannot reach?"The master raised his finger again and asked, "What do you call this?"The monk remained silent for a long time.The master said, "Why not speak directly? What more is there to doubt?"

問：「如何是和尚家風？」師云：「老僧耳背，高聲問。」僧再問，師云：「你問我家風，我卻識你家風。」

> The monk asked, "What is the master's household style?" The master said, "This old monk is hard of hearing. Speak louder." The monk asked again. The master replied, "You ask about my household style, but I recognize yours."

問：「萬境俱起時如何？」師云：「萬境俱起。」云：「一問一答是起，如何是不起？」師云：「禪床是不起底。」僧才禮拜次，師云：「記得問答？」云：「記得。」師云：「試舉看？」僧擬舉。

> Question: "When all phenomena arise together, what then?" The master said: "All phenomena arise together." The monk asked: "Questions and answers are arising. What is not arising?" The master said: "The meditation seat is that which does not arise." As the monk began to bow in respect, the master asked: "Do you remember the question and answer?" The monk replied: "I remember." The master said: "Try to recite it." The monk was about to speak.

問：「如何是目前佛？」師云：「殿裏底。」云：「者箇是相貌佛，如何是佛？」師云：「即心是。」云：「即心猶是限量。如何是佛？」師云：「無心是。」學云：「有心無心還許學人揀也無？」師云：「有心無心總被你揀了也，更教老僧道什麼即得？」

> Someone asked, "What is the Buddha right before our eyes?" The master said, "The one in the hall." The questioner said, "That is the Buddha in form. What is the true Buddha?" The master said, "The mind itself is Buddha." The questioner said, "Even 'the mind itself' is still a limitation. What is Buddha?" The master said, "No-mind is Buddha." The student asked, "Whether it's having mind or having no mind—can a learner still choose between them?" The master said, "You've already chosen both 'having mind' and 'having no mind.' What else do you want this old monk to say?"

問：「遠遠投師，未審家風如何？」師云：「不說似人。」學云：「為什麼不說似人？」師云：「是我家風。」學云：「和尚既不說似人，爭奈四海來投？」師云：「你是道我不是海？」學云：「未審海內事如何？」師云：「老僧釣得一箇。」

> The student asked, "I have come from afar to seek your guidance. May I ask, what is the tradition of your school?" The master replied, "It is not something that can be explained to others." The student asked, "Why can't it be explained to others?" The master said, "That is the tradition of my school." The student asked, "If you cannot explain it to others, why do people from all directions come to seek your guidance?" The master replied, "Are you saying I am not the ocean?" The student asked, "What, then, is happening within the ocean?" The master said, "This old monk has caught one."

問：「祖佛近不得底是什麼人？」師云：「不是祖佛。」學云：「爭奈近不得何？」師云：「向你道不是祖佛、不是眾生、不是物，得麼。」學云：「是什麼？」師云：「若有名字，即是祖佛、眾生也。」學云：「不可只與麼去也？」師云：「卒未與你去在。」

> Question: "Who is it that even the ancestral buddhas cannot approach?" The master said: "It is not the ancestral buddhas." The student asked: "But if they cannot approach it, what then?" The master replied: "I tell you—it is not the ancestral buddhas, not sentient beings, not a thing. Do you understand?" The student asked: "Then what is it?" The master said: "If it had a name, it would be ancestral buddhas or sentient beings." The student asked: "Can it just be left at that?" The master said: "It hasn’t gone anywhere in the first place."

問：「如何是平常心？」師云：「狐狼野干是。」

> The student asked, "What is the ordinary mind?" The master replied, "It is the fox, the wolf, and the jackal."

問：「作何方便即得聞於未聞？」師云：「未聞且置，你曾聞箇什麼來？」

> The student asked, "What practice should I undertake to hear what I have not yet heard?" The master replied, "Set aside what you have not yet heard. What have you ever truly heard?"

問：「承教有言隨色摩尼珠，如何是本色？」師召僧名，僧應喏。師：「云過者邊來。」僧便過，又問：「如何是本色？」師云：「且隨色走。」

> A monk asked, "I have heard the teaching about the pearl that changes color according to its surroundings. What is its original color?" The master called the monk by name. The monk responded, "Yes?" The master said, "Come over here." The monk went over. The master asked again, "What is its original color?" The master replied, "Just follow the color as it changes."

問：「平常心底人還受教化也無？」師云：「我不歷佗門戶。」學云：「與麼則莫沉卻那邊人麼？」師云：「大好平常心。」

> A monk asked, "For ordinary people who abide in the ordinary mind, can they still receive guidance?" The Master replied, "I do not follow the paths of others." The monk said, "In that case, are you not abandoning those who are still on the other side?" The Master said, "Truly, this is the ordinary mind."

問：「如何是學保任底物？」師云：「盡未來際揀不出。」

> The disciple asked, "What is the thing that one learns to preserve and uphold?" The master replied, "You could search through all of time and never find it."

問：「如何是大修行底人？」師云：「寺裏綱維是。」

> The question was asked: "What kind of person is considered a truly great practitioner?" The master replied: "The temple's administrator is."

問：「學人才到，總不知門戶頭事如何？」師云：「上座名什麼？」學云：「惠南。」師云：「大好不知。」

> The student asked, "As a beginner just arriving, I have no idea where to start or what the main points are. What should I do?" The master said, "What is your name?" The student replied, "Huinan." The master said, "Excellent—you don't know."

問：「學人欲學，又謗於和尚，如何得不謗去？」師云：「你名什麼？」學云：「道皎。」師云：「靜處去，者米囤子。」

> The student asked, "I wish to study, yet I find myself criticizing the master. How can I stop this criticism?" The master said, "What is your name?" The student replied, "Dao Jiao." The master said, "Go to a quiet place, you rice sack."

問：「如何是和尚大意？」師云：「無大無小。」學云：「莫便是和尚大意麼？」師云：「若有纖毫，萬劫不如。」

> The student asked, "What is the essential meaning of your teaching?" The master replied, "Neither big nor small." The student said, "Is that the essential meaning of your teaching?" The master said, "If there is even a trace of it, you will not attain it for ten thousand kalpas."

問：「萬法本閑而人自鬧，是什麼人語？」師云：「出來便死。」

> The question was asked: "Who said, 'All phenomena are originally at peace; it is people themselves who stir up commotion'?" The master replied: "The one who speaks up will perish."

問：「不是佛、不是物、不是眾生，這箇是斷語，如何是不斷語？」師云：「天上天下唯我獨尊。」

> Question: "To say 'it is not Buddha, not an object, not a sentient being'—this is a definitive statement. What is the statement that is not definitive?" The master said: "In heaven and on earth, I alone am the honored one."

問：「如何是毘盧圓相？」師云：「老僧自小出家，不曾眼花。」學云：「和尚還為人也無？」師云：「願你長見毘盧圓相。」

> The student asked, "What is the perfect form of Vairocana Buddha?" The master replied, "Since I became a monk as a child, I have never seen things unclearly." The student said, "Master, are you still helping others?" The master said, "May you always see the perfect form of Vairocana."

問：「佛祖在日，佛祖相傳；佛祖滅後，什麼人傳？」師云：「古今總是老僧分上。」學云：「未審傳箇什麼？」師云：「箇箇總屬生死。」云：「不可埋沒卻祖師也。」師云：「傳箇什麼？」

> Question: "When the Buddha was in the world, the Buddha passed on the teaching. After the Buddha's passing, who transmits it?" The master said: "Throughout all time, it has always been this old monk's responsibility." The student asked: "I don't understand—what exactly is being transmitted?" The master replied: "Every single thing is bound by birth and death." The student said: "But we cannot let the Patriarch's teaching be lost." The master responded: "What is there to transmit?"

問：「凡聖俱盡時如何？」師云：「願你作大德！老僧是障佛祖漢。」

> The disciple asked, "When both the ordinary and the saintly are completely extinguished, what then?" The master replied, "May you become a great virtuous one! As for this old monk, I am but an obstacle to the Buddhas and patriarchs."

問：「遠聞趙州，到來為什麼不見？」師云：「老僧罪過。」

> A question was asked: "I have long heard of Master Zhaozhou, but now that I have come, why do I not see him?" The master replied: "This old monk is at fault."

問：「朗月當空，未審室中事如何？」師云：「老僧自出家，不曾作活計。」學云：「與麼即和尚不為今時也？」師云：「自疾不能救，焉能救諸疾？」學云：「爭奈學人無依何？」師云：「依即蹋著地，不依即一任東西。」

> The student asked, "When the bright moon hangs in the empty sky, what is the matter within the room?" The master replied, "Since this old monk left home, I have never engaged in worldly affairs." The student said, "If so, then the venerable master does not act for the present moment?" The master replied, "If one cannot cure their own illness, how can they cure the illnesses of others?" The student said, "But what is a learner to do, having no reliance?" The master said, "If you rely, you tread upon solid ground; if you do not rely, you are free to go east or west."

問：「在心心不測時如何？」師云：「測阿誰？」學云：「測自己。」師云：「無兩箇。」

> Question: "When the mind is unfathomable, what then?" The master said: "Fathom whom?" The student said: "Fathom myself." The master said: "There aren't two."

問：「不見邊表時如何？」師指淨瓶云：「是什麼？」學云：「淨瓶。」師云：「大好不見邊表。」

> The student asked, "What about when one cannot see the boundaries or surface?" The master pointed to a clean water vessel and said, "What is this?" The student replied, "A clean water vessel." The master said, "Excellent—you truly cannot see the boundaries or surface."

問：「如何是歸根？」師云：「擬即差。」

> The disciple asked, "What is returning to the root?" The master replied, "The moment you try to grasp it, you miss it."

問：「不離言句如何得獨脫？」師云：「離言句是獨脫。」學云：「適來無人教某甲來。」師云：「因什麼到此？」學云：「和尚何不揀出？」師云：「我早箇揀了也。」

> Question: "Without leaving words and phrases behind, how can one attain liberation?" The Master replied: "Leaving words and phrases behind is liberation." The student said: "Just now, no one instructed me to come." The Master asked: "Then why have you come here?" The student said: "Why don't you point it out, Master?" The Master said: "I have already pointed it out."

問：「非心不即智，請和尚一句。」師云：「老僧落你後。」

> The student asked: "If it is not the mind, then it is not wisdom. I ask the master for a single phrase." The master replied: "This old monk falls behind you."

問：「如何是畢竟？」師云：「畢竟。」學云：「那箇畢竟是？」師云：「老僧是畢竟，你不解問者話。」學云：「不是不問。」師云：「畢竟在什麼處？」

> The student asked, "What is the ultimate reality?" The master said, "Ultimate reality." The student asked, "Which one is the ultimate reality?" The master said, "This old monk is the ultimate reality. You don't understand how to ask this question." The student said, "It's not that I'm not asking." The master said, "Where is the ultimate reality?"

問：「不挂寸絲時如何？」師云：「不挂什麼。」學云：「不挂寸絲。」師云：「大好不挂寸絲。」

> Question: "When not a single thread is hanging, what is it like?" The Master said: "What is it that is not hanging?" The student said: "Not a single thread is hanging." The Master said: "Excellent—not a single thread is hanging."

問：「如救頭然底人如何？」師云：「便學。」學云：「什麼處？」師云：「莫占佗位次。」

> Question: "What about someone who acts as if their head is on fire?" The Master said: "Then learn." The student asked: "Learn where?" The Master replied: "Don't occupy someone else's place."

問：「空劫中阿誰為主？」師云：「老僧在裏許坐。」學云：「說甚麼法？」師云：「說你問底。」

> The disciple asked, "In the empty kalpa, who is the master?" The master replied, "This old monk was sitting within it." The disciple asked, "What Dharma was being taught?" The master said, "The Dharma you are asking about."

問：「承古有言虛明自照，如何是自照？」師云：「不稱佗照。」學云：「照不著處如何？」師云：「你話墮也。」

> Question: "It is said from ancient times, 'The empty clarity naturally illuminates.' What is this natural illumination?" The master replied: "It does not rely on any other illumination." The student asked: "What about where illumination does not reach?" The master said: "Your words have fallen into error."

問：「如何是的？」師云：「一念未起時。」

> Question: "What is the true essence?" The master replied: "The moment before a single thought arises."

問：「如何是法王？」師云：「州裏大王是。」云：「和尚不是？」師云：「你擬造反去？都來一箇王不認。」

> Question: "What is the Dharma King?" The master said: "The great king of the province is." The questioner asked: "Are you not the one, Master?" The master replied: "Are you planning to rebel? How can there be two kings who do not recognize each other?"

問：「如何是佛心？」師云：「你是心，我是佛，奉不奉自看。」學云：「師即不無，還奉得也無？」師云：「你教化我看。」

> Question: "What is the Buddha-mind?" The master said: "You are mind, I am Buddha. Whether you revere it or not—see for yourself." The student said: "The master is not without it—but can it be revered?" The master said: "You teach me then, let me see."

問：「三身中那箇是本來身？」師云：「闕一不可。」

> The student asked, "Among the three bodies, which one is the original body?" The master replied, "Not one of them can be lacking."

問：「未審此土誰為祖師？」師云：「達磨來這邊總是。」學云：「和尚是第幾祖？」師云：「我不落位次。」學云：「在什麼處？」師云：「在你耳裏。」

> The student asked, "I wonder, who is the patriarch in this land?" The master replied, "Since Bodhidharma came here, everyone is." The student asked, "Which patriarch are you?" The master said, "I do not occupy any rank." The student asked, "Then where are you?" The master said, "In your ear."

問：「不棄本、不逐末，如何是正道？」師云：「大好出家兒。」學云：「學人從來不曾出家。」師云：「歸依佛、歸依法。」學云：「未審有家可出也無？」師云：「直須出家。」學云：「向什麼處安排佗？」師云：「且向家裏坐。」

> The student asked, "Without abandoning the root, nor chasing after the branches, what is the true path?" The master said, "A fine one to leave home." The student said, "I have never left home." The master said, "Take refuge in the Buddha, take refuge in the Dharma." The student said, "I wonder, is there a home to leave or not?" The master said, "You must leave home." The student said, "Where should I settle myself then?" The master said, "Just sit at home."

問：「明眼人見一切，還見色也無？」師：「打卻著。」學云：「如何打得？」師云：「莫用力。」學云：「不用力，如何打得？」師云：「若用力即乖。」

> Question: "When a person with clear eyes sees all things, do they still see form?" The master said: "Knock it down." The student asked: "How can one knock it down?" The master said: "Don't use force." The student asked: "Without using force, how can one knock it down?" The master said: "If you use force, you miss the point."

問：「祖佛大意，合為什麼人？」師云：「只為今時。」學云：「爭奈不得何？」師云：「誰之過？」學云：「如何承當？」師云：「如今無人承當得。」云：「與麼即無依倚也？」師云：「又不可無卻老僧。」

> The student asked, "What kind of person is the essential meaning of the patriarchs and buddhas meant for?" The master said, "It is meant precisely for this present moment." The student said, "But what if one cannot grasp it?" The master said, "Whose fault is that?" The student said, "How then should one take it up?" The master said, "Nowadays, no one can take it up." The student said, "If so, then there is nothing to rely on?" The master said, "Yet you cannot do without this old monk."

問：「了事底人如何？」師云：「正大修行。」學云：「未審和尚還修行也無？」師云：「著衣喫飯。」學云：「著衣喫飯尋常事，未審修行也無？」師云：「你且道我每日作什麼？」

> A monk asked, "How does one who has realized the truth practice?" The master said, "Practice with true sincerity." The monk asked, "Does the master also practice?" The master said, "I put on clothes and eat meals." The monk said, "Putting on clothes and eating meals are ordinary things—does that count as practice?" The master said, "Then tell me, what do I do every day?"

崔郎中問：「大善知識還入地獄也無？」師云：「老僧末上入。」崔云：「既是大善知識，為什麼入地獄？」師云：「老僧若不入，爭得見郎中？」

> Magistrate Cui asked, "Does a great virtuous teacher also fall into hell?" The master replied, "This old monk is about to enter it." Cui said, "Since you are a great virtuous teacher, why would you fall into hell?" The master said, "If this old monk did not enter, how could I meet you, Magistrate?"

問：「毫釐有差時如何？」師云：「天地懸隔。」云：「毫釐無差時如何？」師云：「天地懸隔。」

> Someone asked, "When there is the slightest discrepancy, what then?" The master replied, "As far apart as heaven and earth." The questioner continued, "When there is not the slightest discrepancy, what then?" The master replied, "As far apart as heaven and earth."

問：「如何是不睡底眼？」師云：「凡眼肉眼。」又云：「雖未得天眼，肉眼力如是。」學云：「如何是睡底眼？」師云：「佛眼法眼是睡底眼。」

> Question: "What is the eye that does not sleep?" The master said: "The ordinary eye, the physical eye." He added: "Though not yet possessing the divine eye, the power of the physical eye is like this." The student asked: "What is the eye that sleeps?" The master replied: "The Buddha-eye and the Dharma-eye are the eyes that sleep."

問：「大庾嶺頭趁得及，為什麼提不起？」師拈起衲衣云：「你甚處得者箇來？」云：「不問者箇。」師云：「與麼即提不起。」

> Question: "At the summit of Mount Dayu, I caught up with you. Why can't I lift it up?" The master picked up his robe and said, "Where did you get this one from?" "You're not asking about this one," the questioner replied. The master said, "Then if that's the case, you cannot lift it up."

問：「不合不散如何辨？」師云：「你有一箇，我有一箇。」云：「者箇是合，如何是散？」師云：「你便合。」

> Question: "How can we tell when something neither comes together nor breaks apart?" The Master said: "You have one; I have one." The questioner said: "This is a 'coming together.' What is 'breaking apart'?" The Master said: "Now you understand."

問：「如何是不錯路？」師云：「識心見性是不錯路。」

> Question: "What does it mean to not stray from the path?" Master replied: "Recognizing your own mind and seeing your own true nature—that is the path you cannot stray from."

問：「明珠在掌，還照也無？」師云：「照即不無，喚什麼作珠？」

> Question: "The bright pearl is in the palm—does it still shine?" The master replied: "It does shine, but what would you call a 'pearl'?"

問：「靈苗無根時如何？」師云：「你從什麼處來？」云：「太原來。」師：「大好無根。」

> Question: "When the spiritual seed is rootless, what then?" The Master replied: "Where do you come from?" The questioner said: "From Taiyuan." The Master said: "Then it's perfectly rootless."

問：「學人擬作佛時如何？」師云：「大煞費力生。」云：「不費力時如何？」師云：「與麼即作佛去也。」

> Question: "What if a practitioner seeks to become a Buddha?" The Master said, "That would take a tremendous amount of effort." Then the student asked, "And what if one doesn't exert effort?" The Master replied, "Then—just like that—you are already becoming a Buddha."

問：「學人昏鈍在一浮沉，如何得出？」師只據坐。云：「某甲實問和尚。」師云：「你甚處作一浮一沉？」

> Question: "I feel confused and stuck, drifting in and out of clarity — lost in a state of floating and sinking. How can I get out of this?" The Master just remained seated. The student said: “I am truly asking you, Master.” The Master replied: “Where exactly are you floating and sinking?”

問：「不在凡、不在聖，如何免得兩頭路？」師云：「去卻兩頭來答你。」僧不審，師云：「不審從什麼處起？在者裏，從老僧起；在市裏時從什麼處起？」云：「和尚為什麼不定？」師云：「我教你，何不道『今日好風』。」

> Question: "Not among ordinary beings, not among sages—how can one avoid being caught on either side of the path?" The master said: "Set aside both sides, then I'll answer you." The monk did not understand. The master said: "This 'not understanding'—where does it arise from? Here, it arises from me, an old monk. But out in the city, where does it arise from?" The monk said: "Reverend, why don't you settle this matter?" The master said: "I am teaching you. Why not just say, 'Nice breeze today'?"

問：「如何是大闡提底人？」師云：「老僧答你，還信否？」云：「和尚重言，那敢不信？」師云：「覓箇闡提人難得。」

> Question: "What is a person of absolute incorrigibility (icchantika)?" The Master said, "If I answer you, will you believe?" The questioner replied, "Venerable Sir, you speak with authority. How dare I not believe?" The Master said, "It's hard to find someone who truly is an icchantika."

問：「大無慚愧底人，什麼處著得？」師云：「此間著不得。」云：「忽然出頭，爭向？」師云：「將取去。」

> Question: "If someone is utterly shameless, where should they be placed?" The Master replied: "There is no place for them here." Question: "But if they suddenly show up, what then?" The Master answered: "Let them be on their way."

問：「用處不現時如何？」師云：「用即不無，現是誰？」

> A student asked: "What about when the function is not apparent?" The master replied: "The function is never absent, but who is there to perceive it?"

問：「空劫中還有人修行也無？」師云：「喚什麼作空劫？」云：「無一物是。」師云：「者箇始稱修行，喚什麼作空劫？」

> A monk asked: "Is there still anyone practicing cultivation during the void-aeon?" The master said: "What do you call the void-aeon?" The monk said: "When there is not a single thing." The master said: "That is precisely what we call cultivation. What do you call the void-aeon?"

問：「如何是出家？」師云：「不履高名，不求垢壞。」

> Question: "What does it mean to become a monastic?" Master said: "Not chasing after fame, not clinging to impurity or decay."

問：「不指一法，如何是和尚法？」師云：「老僧不說茆山法。」云：「既不說茆山法，如何是和尚法？」師云：「向你道不說茆山法。」云：「莫者箇便是也無？」師云：「老僧未曾將者箇示人。」

> A monk asked: "If you don't point to any single dharma, what is the master's dharma?" The master said: "I never speak of the Mount Mao dharma." The monk asked: "Since you don't speak of the Mount Mao dharma, what is the master's dharma?" The master said: "I told you—I don't speak of the Mount Mao dharma." The monk said: "Is this very thing it then?" The master said: "I've never shown this to anyone."

問：「如何是目前獨脫一路？」師云：「無二亦無三。」云：「目前有路，還許學人進前也無？」師云：「與麼即千里萬里。」

> Question: "What is the path of singular liberation present right now?" Master said: "There is no second, nor third." Questioner: "If there is a path right now, am I allowed to step forward on it?" Master said: "If it's like that, then it's a thousand miles, ten thousand miles."

問：「如何是毘盧向上事？」師云：「老僧在你腳底。」云：「和尚為什麼在學人腳底？」師云：「你元來不知有向上事。」

> Question: "What is the matter of turning toward the ultimate?" Master replied: "This old monk is beneath your feet." Questioner: "Reverend, why are you beneath this student's feet?" Master said: "It seems you don't yet realize there is something beyond the ultimate."

問：「如何是合頭？」師云：「是你不合頭。」云：「如何是不合頭？」師云：「前句弁取。」

> Question: "What does it mean to 'fit the mold'?" The master said: "It means you don't fit the mold." Question: "Then what does it mean to 'not fit the mold'?" The master said: "Understand the previous statement."

問：「如何和尚的的意？」師云：「止止，不須說，我法妙難思。」

> Question: "What is the true meaning of your teaching?" The master replied: "Stop, stop — no need to speak. My Dharma is too subtle to be grasped by thought."

問：「澄澄絕點時如何？」師云：「墮坑落塹。」云：「有什麼過？」師云：「你屈著與麼人？」

> Question: "What about when clarity is utterly flawless, with not a single speck?" The Master said: "That's still falling into a pit or a ditch." The monk asked: "What fault is there in that?" The Master said: "Are you trying to put such a person down unfairly?"

問：「未審出家誓求無上菩提時如何？」師云：「未出家被菩提使，既出家使得菩提。」

> Question: "I am considering becoming a monk, vowing to seek supreme enlightenment. How should I go about it?" The Master replied: "Before you become a monk, you are driven by enlightenment. After you become a monk, you use enlightenment."

有秀才見師手中拄杖乃云：「佛不奪眾生願，是否？」師云：「是。」秀才云：「某甲就和尚乞取手中拄杖，得否？」師云：「君子不奪人所好。」秀才云：「專甲不是君子。」師云：「老僧亦不是佛。」

> A scholar once saw the master holding a staff and said: "The Buddha does not oppose the wishes of sentient beings. Is that true?" The master said: "Yes." The scholar said: "Then I ask you, Master, to give me the staff in your hand. Will you?" The master said: "A noble person does not take what others treasure." The scholar said: "I am not a noble person." The master said: "And this old monk is not a Buddha."

師因出外，見婆子插田，云：「忽遇猛虎作麼生？」婆云：「無一法可當情。」師云：「除。」婆子云：「唋。」師云：「難有者箇在。」

> The teacher went out and saw an old woman planting rice in the fields. He asked her: "What would you do if a fierce tiger suddenly appeared?" The woman replied: "There is no single thing that can stand before what is real." The teacher said: "Set it aside." The woman said: "Let go." The teacher said: "Rare indeed is the one who holds onto this."

有秀才辭去云：「專甲在此括撓和尚多時，無可報答和尚，待佗日作一頭驢來報答和尚。」師云：「教老僧爭得鞍？」

> A scholar-official came to take his leave, saying, "Since I have been troubling you for so long, Master, with no way to repay you—one day I will repay you by becoming a donkey." The Master said, "And just how am I to get the saddle?"

師到道吾處，纔入僧堂，吾云：「南泉一隻箭來。」師云：「看箭。」吾云：「過也。」師云：「中也。」

> When the Master reached Daowu's place and entered the monks' hall, Daowu said, "A single arrow from Nanquan is coming." The Master replied, "Watch the arrow." Daowu said, "It's already passed." The Master said, "It hit the mark."

## 趙州和尚語錄卷上終

> Recorded Sayings of Master Zhaozhou, Volume One<note place="inline">End</note>