English
The Buddhas of the three times and the sentient beings of the six realms simultaneously attain perfect enlightenment [simultaneously awaken], turn the great Dharma wheel [propagate the Dharma], transform according to the different kinds [teach according to the different capacities of sentient beings], the six gates are pure, entering and exiting without obstruction [the six senses are pure, free and at ease], attain great Dharani [obtain the ability to hold all dharmas and maintain all goodness], attain great freedom [obtain great freedom]. Every step taken, every dust mote of land is nothing but Buddha work [every action is a Buddha activity], from the ear'" ] } ``` -------------------------------------------------------------------------------- 者音声佛事从眼者色空佛事从口者言谭佛事不离四大作者佛事所以道唯此一事实余二则非真下座。 五峰和尚灵骨至上堂僧问世尊有八万四千舍利未审先师有多少师卓拄杖一下僧喝师便打乃举雪峰灭度玄沙作祭主举起茶盏云会么若还会得先师无过若还不会过在先师众无语沙乃扑破茶盏师云沩山也不举盏也不扑破只将本分所得呈示诸人举起拄杖云还见么一时打散归方丈。 上堂僧问作何所务顿超十地师云山僧今日升座问如何是第一义师卓拄杖一下乃召众云还闻么众无语师云大众有耳不闻山僧有口无说有耳不闻为真闻有口不说为真说以拄杖卓一下云拟议思量脚跟错过直得三世诸佛口挂壁上历代祖师亡锋结舌更有一人在汝顶门上呵呵大笑识得此人方丈来通个消息。 师诞请上堂僧问如何是佛世界师云出牛栏入马圈如何是他世界师云阇黎合自知进云单提一着事如何师云放下着问沩山诞日即不问祖印高县事若何师云慧日满乾坤乃拈起拂子云还见么量等虚空界示等虚空法证得虚空时无是无非法所以庵提遮女问文殊云明知生是不生之理为甚么却被生死之所流转殊云其力未充师云古人恁么商量地好各与二十拄杖为甚如此明知生是不生之理为甚么却被生死之所流转拈拄杖便归方丈解制上堂道本无言因言显道道不离人人自离道若还达道无道非道九十日结制安居无绳自缚画地为牢九十日外解制他走披着枷锁遍地刀枪正恁么时若不去死在者里若也去丧却性命诸人作么生出脱拈拄杖下座。 师出山宁乡众檀护敦留上堂僧问旧店新开和尚如何为 ```json { "translations": [ "现代汉语译本", "从眼睛所见之色而行的佛事，是空的；从口中所出的言语而行的佛事，是谈论。佛事不离地、水、火、风四大元素的运作。所以说，‘唯有这件事是真实的，其余两件事则不是真理。’（说完）下座。", "五峰和尚的灵骨被迎至，（方丈）上堂。有僧人提问：‘世尊有八万四千舍利，不知先师有多少？’师父用拄杖敲了一下。（那）僧人喝了一声，师父便打了他。于是举了雪峰禅师圆寂，玄沙禅师作为祭主的例子，举起茶盏说：‘会吗？如果会，先师没有过错；如果不会，过错就在先师。’众人无语。玄沙禅师于是摔破茶盏。师父说：‘沩山禅师既不举盏，也不摔破，只是将本分所得呈现给诸位。’举起拄杖说：‘还见吗？’一时打散，回到方丈。", "上堂。有僧人提问：‘做什么事才能顿超十地？’师父说：‘山僧今日升座。’（僧人）问：‘如何是第一义？’师父用拄杖敲了一下，于是召集众人说：‘还听见吗？’众人无语。师父说：‘大众有耳不闻，山僧有口无说。有耳不闻，才是真闻；有口不说，才是真说。’用拄杖敲了一下，说：‘拟议思量，脚跟错过。’直使得三世诸佛口挂壁上，历代祖师亡锋结舌。更有一个人在你顶门上呵呵大笑，识得此人，到方丈来通个消息。", "师父诞辰，应邀上堂。有僧人提问：‘如何是佛世界？’师父说：‘出牛栏，入马圈。’（僧人问）‘如何是他世界？’师父说：‘阇黎（梵语，意为老师）合该自己知道。’（僧人）进（一步）问：‘单提一着事如何？’师父说：‘放下着。’问：‘沩山禅师诞辰暂且不问，祖印高悬之事如何？’师父说：‘慧日满乾坤。’于是拿起拂子说：‘还见吗？’量等虚空界，示等虚空法，证得虚空时，无是无非，法（亦空）。所以庵提遮女问文殊菩萨说：‘明明知道生是不生之理，为什么却被生死所流转？’文殊菩萨说：‘其力未充。’师父说：‘古人这么商量，地好，各与二十拄杖。为什么如此？明明知道生是不生之理，为什么却被生死所流转？’拿起拄杖便回到方丈。解制上堂说：道本无言，因言显道，道不离人，人自离道。若还达道，无道非道。九十日结制安居，无绳自缚，画地为牢。九十日外解制，他走，披着枷锁，遍地刀枪。正恁么时，若不去，死在这里；若也去，丧却性命。诸人作么生出脱？’拿起拄杖下座。", "师父出山，（前往）宁乡，众檀越（梵语，施主）恳切挽留，上堂。有僧人提问：‘旧店新开，和尚如何为（人）？’" ], "english_translations": [ "English version", "The Buddha-work performed through the eyes' perception of form is emptiness; the Buddha-work performed through the mouth's speech is discourse. Buddha-work is inseparable from the operation of the four great elements: earth, water, fire, and wind. Therefore, it is said, 'Only this one thing is real; the other two are not the truth.' (Having said this,) he descended from the seat.", "The relics of Zen Master Wufeng were welcomed, and (the abbot) ascended the hall. A monk asked, 'The World-Honored One has eighty-four thousand sharira (relics), I wonder how many the late master has?' The master struck his staff once. (The) monk shouted, and the master hit him. Then he cited the example of Zen Master Xuefeng's passing and Zen Master Xuansha acting as the chief mourner, raising a teacup and saying, 'Do you understand? If you understand, the late master has no fault; if you don't understand, the fault lies with the late master.' The assembly was silent. Zen Master Xuansha then smashed the teacup. The master said, 'Zen Master Weishan neither raised the cup nor smashed it, but simply presented what he had attained to everyone.' He raised his staff and said, 'Do you see it?' He dispersed the assembly and returned to his room.", "Ascending the hall. A monk asked, 'What must one do to instantly transcend the ten bhumis (stages of enlightenment)?' The master said, 'This mountain monk ascends the seat today.' (The monk) asked, 'What is the first principle?' The master struck his staff once, then summoned the assembly and said, 'Do you hear it?' The assembly was silent. The master said, 'The assembly has ears but does not hear; this mountain monk has a mouth but does not speak. To have ears but not hear is true hearing; to have a mouth but not speak is true speaking.' He struck his staff once and said, 'Deliberation and thought cause you to miss your footing.' It directly causes the mouths of the Buddhas of the three worlds to be hung on the wall, and the sharp tongues of the past patriarchs to be tied in knots. There is another person laughing heartily on the crown of your head. If you recognize this person, come to the abbot's room to share the news.", "On the master's birthday, he was invited to ascend the hall. A monk asked, 'What is the Buddha-world?' The master said, 'Leaving the cattle pen and entering the horse corral.' (The monk asked) 'What is his world?' The master said, 'The acharya (teacher) should know for himself.' (The monk) further asked, 'How about the matter of singly raising one point?' The master said, 'Put it down.' (The monk) asked, 'We won't ask about Zen Master Weishan's birthday for now, but how about the matter of the ancestral seal being hung high?' The master said, 'The sun of wisdom fills the universe.' Then he picked up the whisk and said, 'Do you see it?' Measuring equals the realm of emptiness, showing equals the dharma (teachings) of emptiness, realizing the time of emptiness, there is neither right nor wrong, dharma (is also empty). Therefore, the woman Ambtapali asked Manjushri Bodhisattva, 'Clearly knowing that birth is the principle of non-birth, why are you still subject to the flow of birth and death?' Manjushri Bodhisattva said, 'Its power is not yet sufficient.' The master said, 'The ancients discussed it this way, the ground is good, give each twenty blows of the staff. Why is it so? Clearly knowing that birth is the principle of non-birth, why are you still subject to the flow of birth and death?' He picked up the staff and returned to his room. At the end of the retreat, he ascended the hall and said: The Tao (path) originally has no words, but uses words to reveal the Tao. The Tao is inseparable from people, but people separate themselves from the Tao. If you attain the Tao, there is no Tao, and non-Tao is also the Tao. For ninety days, we bind ourselves without ropes and draw a circle on the ground as a prison. After ninety days, we end the retreat, and he walks, wearing shackles and carrying knives and spears all over the place. At this very moment, if you don't leave, you will die here; if you leave, you will lose your life. How do you escape?' He picked up the staff and descended from the seat.", "The master left the mountain (and went to) Ningxiang, and the lay patrons earnestly urged him to stay, ascending the hall. A monk asked, 'The old shop has reopened, how does the abbot act as (a person)?'" ] } ``` -------------------------------------------------------------------------------- 人师便打问独坐金轮峰一句如何师云天上天下进云某甲今日觑破也师打云是赏你罚你僧一喝师复打问只者一事为甚么七说八说横说竖说师云舌头常在口进云争奈者一句师云亲言出亲口乃云道人出入无形踪来亦如斯去亦同师子游行无伴侣象王一吼绝狐踪只因行墨露消息大檀有笔判虚空应命归来无别事太阳当昼运西东。 升座僧问临济道一句中具三玄一玄中具三要遂打○相云且道是第几玄师云莫乱做问古镜未磨妄生注脚古镜已磨将错就错正当恁么时还有错处也无师云自领出去问世尊四十九年说法未曾说着一字和尚升座说甚么法师打云山僧只会打人进云今日亲见世尊师云莫眼花乃云今辰正是诸人解制时节若会去解也者个时节结也者个时节不解不结也是者个时节诸佛出世也是者个时节祖师证道也是者个时节凡也者个时节圣也者个时节僧也者个时节俗也者个时节老也者个时节少也者个时节生也者个时节死也者个时节总是者个时节举起拄杖云众中有人向者个时节撩起便行犹较些子众无语便掷拄杖下座。 元旦上堂一年十二月此是第一月一年三百六十日此是第一日且道如何是最初一句眨眼看来已是落二落三了也所以道参禅无秘诀只要生死切透过祖师关应用本无缺举拂子云还见么三世诸佛在此放光动地击香几云还闻么六道众生在此安身立命若还闻见分明正好与汝三十拄杖且道何故卓拄杖下座。 上元值大雪升座僧问如何是禅那大定师云速去速来进云还是身定心定师云非身非心进云作么生道师云死汉乃云人间都玩元宵节白雪纷纷落不彻大家 ```json { "translations": [ "现代汉语译本：", "人师便问（僧人）独自坐在金轮峰上的一句话是什么意思？师父说：‘天上天下。’（僧人）进言道：‘我今天看破了！’师父便打他，说：‘这是赏你还是罚你？’僧人一声棒喝。师父又打他，问：‘就这件事，为什么七说八说，横说竖说？’师父说：‘舌头常在口中。’（僧人）进言道：‘奈何这一句话呢？’师父说：‘亲口说出亲口的话。’于是说：‘道人出入没有形迹，来也是这样，去也是一样。狮子独自行动没有伴侣，象王一吼，狐狸的踪迹就断绝了。只因为行墨（指文字）泄露了消息，大檀（指有权势的人）有笔来判决虚空。应命归来没有什么特别的事，太阳在白天从东向西运行。’", "升座说法。僧人问道：‘临济（Linji）道，一句中包含三玄（Sanxuan），一玄中包含三要（Sanyao），’于是打一个圆圈，说：‘请问这是第几玄？’师父说：‘不要胡来。’问：‘古镜未磨，妄生注解；古镜已磨，将错就错。正当这个时候，还有错处吗？’师父说：‘自己领会出去。’问：‘世尊（释迦摩尼，Sakyamuni）四十九年说法，未曾说过一个字，和尚升座说的是什么法？’师父打他，说：‘山僧只会打人。’（僧人）进言道：‘今天亲眼见到了世尊。’师父说：‘不要眼花。’于是说：‘今天正是各位解制的时候，会的人，解也是这个时节，结也是这个时节；不会不结，也是这个时节。诸佛出世也是这个时节，祖师证道也是这个时节，凡夫也是这个时节，圣人也是这个时节，僧人也是这个时节，俗人也是这个时节，老也是这个时节，少也是这个时节，生也是这个时节，死也是这个时节，总之都是这个时节。’举起拄杖说：‘众人中有人向这个时节撩起便走，还算好些。’众人没有说话，便把拄杖扔下，走下座位。", "元旦上堂说法。一年有十二个月，这是第一个月；一年有三百六十天，这是第一天。请问什么是最初的一句话？眨眼看来，已经是落二落三了。所以说，参禅没有秘诀，只要生死心切，透过祖师关，应用本来就没有欠缺。举起拂尘说：‘还看见了吗？三世诸佛（过去、现在、未来）在此放光动地。’敲击香几说：‘还听见了吗？六道众生（地狱、饿鬼、畜生、阿修罗、人、天）在此安身立命。’如果还听见看见得分明，正好给你们三十拄杖。’请问为什么？放下拄杖，走下座位。", "上元节遇到大雪，升座说法。僧人问道：‘什么是禅那（Dhyana）大定？’师父说：‘速去速来。’（僧人）进言道：‘是身定还是心定？’师父说：‘非身非心。’（僧人）进言道：‘怎么说？’师父说：‘死汉。’于是说：‘人间都在玩赏元宵节，白雪纷纷扬扬下个不停，大家……’", "english_translations": [ "English version:", "The master then asked, 'What is the meaning of the single phrase of one sitting alone on Golden Wheel Peak?' The master said, 'Above heaven and below heaven.' The monk advanced, 'This humble one has seen through it today!' The master struck him, saying, 'Is this a reward or a punishment for you?' The monk gave a shout. The master struck him again, asking, 'Regarding this one matter, why is there so much talk, horizontally and vertically?' The master said, 'The tongue is always in the mouth.' The monk advanced, 'What about that one phrase?' The master said, 'Words spoken from one's own mouth.' Then he said, 'The Daoist enters and exits without a trace, coming like this, going the same. The lion walks alone without companions, the elephant king's roar cuts off the fox's tracks. Just because ink traces (referring to written words) reveal the news, the great donor (referring to a powerful person) has a pen to judge the void. Returning as bidden is nothing special, the sun in the daytime moves from east to west.'", "Ascending the seat to preach.