Chinese
与拦胸一踏踏倒，教伊起来作个洒洒落落底汉。不见道：‘犀因玩月纹生角，象被雷惊华入牙。’”) 师闭目坐次，有僧潜来身边立。师开目，于地上作此[○@水]相，顾视其僧，僧无语。 师携拄杖行次。僧问：“和尚手中是甚么？”师便拈向背后云：“见么？”僧无对。 师问一僧：“汝会甚么？”云：“会卜。”师提起拂子云：“这个，六十四卦中阿那卦收？”僧无对。师自代云：“适来是雷天大壮，如今变为地火明夷。” 问僧：“名甚么？”云：“灵通。”师云：“便请入灯笼。”云：“早个入了也。”(法眼别云：“唤甚么作灯笼？”) 问：“古人道见色便见心，禅床是色，请和尚离却色，指学人心。”师云：“那个是禅床？指出来看。”僧无对。(玄觉云：“忽然被伊却指禅床，作么生对伊？”有僧云：“却请和尚道。”玄觉代拊掌三下。) 问：“如何是毗卢师？”师乃叱之。僧云：“如何是和尚师？”师云：“莫无礼。” 师共一僧语，旁有僧云：“语底是文殊，默底是维摩。”师云：“不语、不默底，莫是汝否？”僧默然。师云：“何不现神通？”云：“不辞现神通，祇恐和尚收作教。”师云：“鉴汝来处，未有教外底眼。” 问：“ 现代汉语译本： ‘与拦胸一踏踏倒，教伊起来作个洒洒落落底汉。’（将他拦胸一脚踢倒，教他起来做一个洒脱利落的汉子。）不见道：‘犀因玩月纹生角，象被雷惊华入牙。’”（难道没听说过：‘犀牛因为欣赏月亮而角上生出花纹，大象因为被雷声惊吓而牙齿上生出花纹。’） 师闭目坐次，有僧潜来身边立。师开目，于地上作此[○@水]相，顾视其僧，僧无语。（法眼禅师闭目打坐时，有个僧人悄悄来到他身边站立。禅师睁开眼睛，在地上画了一个水的形状，看着那个僧人，僧人没有说话。） 师携拄杖行次。僧问：‘和尚手中是甚么？’（禅师拿着拐杖行走。有个僧人问：‘和尚手中拿的是什么？’）师便拈向背后云：‘见么？’（禅师就把拐杖拿到背后说：‘看见了吗？’）僧无对。（僧人无言以对。） 师问一僧：‘汝会甚么？’（禅师问一个僧人：‘你会什么？’）云：‘会卜。’（僧人说：‘我会占卜。’）师提起拂子云：‘这个，六十四卦中阿那卦收？’（禅师拿起拂尘说：‘这个，在六十四卦中属于哪一卦？’）僧无对。（僧人无言以对。）师自代云：‘适来是雷天大壮，如今变为地火明夷。’（禅师自己回答说：‘刚才还是雷天大壮卦，现在就变成了地火明夷卦。’） 问僧：‘名甚么？’（禅师问僧人：‘你叫什么名字？’）云：‘灵通。’（僧人说：‘灵通。’）师云：‘便请入灯笼。’（禅师说：‘那就请你进入灯笼里吧。’）云：‘早个入了也。’（僧人说：‘早就已经进去了。’）（法眼别云：‘唤甚么作灯笼？’）（法眼禅师另外说道：‘你把什么叫做灯笼？’） 问：‘古人道见色便见心，禅床是色，请和尚离却色，指学人心。’（有人问：‘古人说见到色相就能见到心性，禅床是色相，请和尚离开色相，指点学人的心性。’）师云：‘那个是禅床？指出来看。’（禅师说：‘哪个是禅床？指出来给我看看。’）僧无对。（僧人无言以对。）（玄觉云：‘忽然被伊却指禅床，作么生对伊？’（玄觉禅师说：‘如果他反过来指禅床，该怎么回答他？’）有僧云：‘却请和尚道。’（有个僧人说：‘反过来请和尚说。’）玄觉代拊掌三下。）（玄觉禅师代替回答，拍了三下手掌。） 问：‘如何是毗卢师？’（有人问：‘什么是毗卢遮那佛？’）师乃叱之。（禅师就呵斥他。）僧云：‘如何是和尚师？’（僧人说：‘什么是和尚的老师？’）师云：‘莫无礼。’（禅师说：‘不要无礼。’） 师共一僧语，旁有僧云：‘语底是文殊，默底是维摩。’（禅师和一个僧人说话，旁边有个僧人说：‘说话的是文殊菩萨，沉默的是维摩诘。’）师云：‘不语、不默底，莫是汝否？’（禅师说：‘不说话、不沉默的，莫非是你吗？’）僧默然。（僧人沉默不语。）师云：‘何不现神通？’（禅师说：‘为什么不显现神通？’）云：‘不辞现神通，祇恐和尚收作教。’（僧人说：‘不是不肯显现神通，只是恐怕和尚把神通当作教条。’）师云：‘鉴汝来处，未有教外底眼。’（禅师说：‘看你来的地方，还没有教条之外的眼光。’） 问：
English
English version: 'Knock him down with a chest-high kick, teach him to get up and be a free and uninhibited man.' Haven't you heard: 'The rhinoceros grows patterns on its horn from admiring the moon, the elephant's tusks are patterned by thunder.' The Master was sitting with his eyes closed when a monk quietly came and stood beside him. The Master opened his eyes, drew a [water] symbol on the ground, and looked at the monk, but the monk said nothing. The Master was walking with his staff. A monk asked, 'What is in the Master's hand?' The Master then held it behind his back and said, 'See it?' The monk had no reply. The Master asked a monk, 'What do you know?' The monk said, 'I know divination.' The Master raised his whisk and said, 'This, which hexagram in the sixty-four hexagrams does it belong to?' The monk had no reply. The Master answered for him, 'Just now it was Great Strength of Thunder in Heaven, now it has changed to Brightness Injured of Earth and Fire.' Asked a monk, 'What is your name?' The monk said, 'Ling Tong (Spiritual Penetration).' The Master said, 'Then please enter the lantern.' The monk said, 'I already entered it long ago.' (Fayan (Dharma Eye) said separately, 'What do you call a lantern?') Asked, 'The ancients said that seeing form is seeing mind, the meditation bed is form, please Master leave form and point out the student's mind.' The Master said, 'Which is the meditation bed? Point it out for me to see.' The monk had no reply. (Xuanjue (Mystic Enlightenment) said, 'If he suddenly pointed to the meditation bed, how would you answer him?' A monk said, 'Please ask the Master to say.' Xuanjue clapped his hands three times in place of an answer.) Asked, 'What is Vairocana Buddha?' The Master then scolded him. The monk said, 'What is the Master's teacher?' The Master said, 'Don't be rude.' The Master was talking with a monk, and a monk beside them said, 'The one speaking is Manjusri (Wisdom), the one silent is Vimalakirti (Pure Fame).' The Master said, 'The one neither speaking nor silent, could it be you?' The monk was silent. The Master said, 'Why not manifest your supernatural powers?' The monk said, 'It's not that I'm unwilling to manifest supernatural powers, but I'm afraid the Master will take them as doctrine.' The Master said, 'Judging from where you come from, you don't have eyes beyond doctrine.' Asked: --------------------------------------------------------------------------------
Chinese
天堂、地狱，相去几何？”师将拄杖画地一画。 师住观音时，出榜云：“看经次，不得问事。”有僧来问讯，见师看经，旁立而待。师卷却经问：“会么？”云：“某甲不看经，争得会？”师云：“汝已后会去在。”其僧到岩头，岩头问：“甚处来？”云：“江西观音来。”岩头云：“和尚有何言句？”僧举前话。岩头云：“这个老师，我将谓被故纸埋却，元来犹在。” 僧恩𨜶问：“禅宗顿悟，毕竟入门，的意如何？”师云：“此意极难。若是祖宗门下，上根上智一闻千悟，得大总持。其有根微智劣，若不安禅静虑，到这里总须茫然。”云：“除此一路，别更有入处否？”师云：“有。”云：“如何即是？”师云：“汝是甚处人？”云：“幽州人。”师云：“汝还思彼处否？”云：“常思。”师云：“能思者是心，所思者是境。彼处楼台、林苑、人马、骈阗，汝反思底，还有许多般也无。”云：“某甲到这里总不见有。”师云：“汝解犹在心，信位即得，人位未在。”云：“除却这个，别更有意也无？”师云：“别有、别无，即不堪也。”云：“到这里作么生即是？”师云：“据汝所解，祇得一玄，得坐披衣，向后自看。”𨜶礼谢之。 僧问：“大耳三藏第三度为甚么不见国师？”师云：“前 现代汉语译本 ‘天堂、地狱，相隔多远？’ 禅师用手中的拄杖在地上画了一条线。 禅师住在观音寺时，贴出告示说：‘看经期间，不得问事。’ 有个僧人前来拜访，见禅师正在看经，便站在一旁等候。禅师合上经书问道：‘会了吗？’ 僧人说：‘我没看经，怎么会呢？’ 禅师说：‘你以后会明白的。’ 这僧人后来到了岩头禅师那里，岩头禅师问：‘从哪里来？’ 僧人说：‘从江西观音寺来。’ 岩头禅师问：‘那里的和尚有什么话语？’ 僧人便说了之前的事情。岩头禅师说：‘我还以为这位老师被旧书埋没了，原来还在啊。’ 僧人恩𨜶问：‘禅宗的顿悟，究竟如何入门，其中的真意是什么？’ 禅师说：‘这个意思极难理解。如果是祖师门下的弟子，上等根器和智慧的人一听就能领悟，获得大总持。如果根器浅薄，智慧低下，不通过禅定静虑，到这里都会茫然不知所措。’ 僧人问：‘除了这条路，还有别的入门之处吗？’ 禅师说：‘有。’ 僧人问：‘如何是呢？’ 禅师问：‘你是哪里人？’ 僧人说：‘幽州人。’ 禅师问：‘你还思念那个地方吗？’ 僧人说：‘常常思念。’ 禅师说：‘能思念的是心，所思念的是境。那个地方的楼台、林苑、人马、拥挤热闹的景象，你反过来思念的时候，还有这么多吗？’ 僧人说：‘我到这里什么也看不见。’ 禅师说：‘你的理解还在心上，只是达到了信位，还没有达到人位。’ 僧人问：‘除了这个，还有别的意思吗？’ 禅师说：‘有别的、没有别的，都不行。’ 僧人问：‘到这里该怎么做呢？’ 禅师说：‘根据你的理解，只得到了一点玄妙，可以坐着披上袈裟，以后自己去看吧。’ 𨜶礼拜感谢。 僧人问：‘大耳三藏（Da Er San Zang，人名）第三次为什么见不到国师（Guo Shi，称号）？’ 禅师说：‘前…’
English
English version ‘Heaven and hell, how far apart are they?’ The master drew a line on the ground with his staff. When the master resided at Guanyin Temple (Guan Yin Si, name of a temple), he posted a notice saying, ‘During scripture reading, no inquiries are allowed.’ A monk came to pay respects and, seeing the master reading the scripture, stood aside and waited. The master closed the scripture and asked, ‘Do you understand?’ The monk said, ‘I haven't read the scripture, how could I understand?’ The master said, ‘You will understand later.’ This monk later went to Zen Master Yantou (Yan Tou, name of a Zen master), who asked, ‘Where do you come from?’ The monk said, ‘From Guanyin Temple (Guan Yin Si, name of a temple) in Jiangxi.’ Zen Master Yantou (Yan Tou, name of a Zen master) asked, ‘What words did the abbot there have?’ The monk recounted the previous conversation. Zen Master Yantou (Yan Tou, name of a Zen master) said, ‘I thought this teacher was buried by old papers, but it turns out he's still around.’ The monk En Xun (En Xun, name of a monk) asked, ‘The sudden enlightenment of Zen Buddhism, how does one truly enter, and what is the real meaning?’ The master said, ‘This meaning is extremely difficult. If it is a disciple of the ancestral masters, one with superior faculties and wisdom can understand a thousand things upon hearing one, and attain great Dharani (Da Zong Chi, great Dharani). Those with weak faculties and inferior wisdom, if they do not engage in Chan meditation and contemplation, will be completely at a loss here.’ The monk asked, ‘Besides this path, is there another way to enter?’ The master said, ‘Yes.’ The monk asked, ‘What is it?’ The master asked, ‘Where are you from?’ The monk said, ‘Youzhou.’ The master asked, ‘Do you still think of that place?’ The monk said, ‘I often think of it.’ The master said, ‘That which thinks is the mind, and that which is thought of is the realm. The pavilions, gardens, people, horses, and bustling scenes of that place, when you think back on them, are there still so many?’ The monk said, ‘When I come here, I don't see any of that.’ The master said, ‘Your understanding is still in the mind, you have only reached the stage of faith, not yet the stage of personhood.’ The monk asked, ‘Besides this, is there another meaning?’ The master said, ‘Having another, not having another, is not acceptable.’ The monk asked, ‘What should one do here?’ The master said, ‘According to your understanding, you have only gained a bit of mystery, you can sit and put on the robe, and look for yourself later.’ Xun (Xun, part of the monk's name) bowed and thanked him. A monk asked, ‘Why couldn't Great-Eared Tripitaka (Da Er San Zang, name of a person) see the National Teacher (Guo Shi, title) for the third time?’ The master said, ‘Before…’ --------------------------------------------------------------------------------
Chinese
两度是涉境心，后入自受用三昧，所以不见。” 沩山问师：“百丈再参马祖因缘，此二尊宿意旨如何？”师云：“此是显大机大用。”沩山云：“马祖出八十四人善知识，几人得大机？几人得大用？”师云：“百丈得大机，黄檗得大用，余者尽是唱导之师。”沩山云：“如是，如是。” 沩山举百丈野狐话问师。师云：“黄檗常用此机。”沩山云：“汝道，天生得？从人得？”师云：“亦是禀受师承，亦是自性宗通。”沩山云：“如是，如是。” 沩山举百丈问黄檗甚处去来，黄檗云：“大雄山下采菌子来。”百丈云：“还见大虫么？”黄檗便作虎声，百丈拈斧作斫势，黄檗遂与百丈一掴，百丈吟吟而笑便归。升堂谓众云：“大雄山下有一大虫，汝等诸人也须好看，百丈老汉今日亲遭一口。”问师：“作么生？”师云：“和尚怎生？”沩山云：“百丈当时便合一斧斫杀，因甚么到如此？”师云：“不然。”沩山云：“子又作么生？”师云：“百丈只解骑虎头，不解把虎尾。”沩山云：“子有险崖之句。” 沩山举南泉问黄檗：“定、慧等学明见佛性，此理如何？”黄檗云：“十二时中不依倚一物。”南泉云：“莫便是长老见处么？”黄檗云：“不敢。”南泉云：“浆水钱且置，草鞋钱教谁 现代汉语译本：‘两度是涉境心（两次都是心被外境所牵动），之后进入自受用三昧（自己体验禅定的喜悦），所以才看不见。’ 沩山（沩山禅师）问师（被提问的禅师）: ‘百丈（百丈怀海禅师）再次参拜马祖（马祖道一禅师）的因缘，这两位尊宿（德高望重的禅师）的意旨是什么？’ 师云: ‘这是显现大机大用（伟大的机锋和作用）。’ 沩山云: ‘马祖门下出了八十四位善知识（精通佛法，可以引导他人的人），其中有几人得到了大机？几人得到了大用？’ 师云: ‘百丈得到了大机，黄檗（黄檗希运禅师）得到了大用，其余的都是唱导之师（只是讲解佛法的老师）。’ 沩山云: ‘如是，如是（是这样，是这样）。’ 沩山举百丈野狐话问师。师云: ‘黄檗常用此机（黄檗禅师经常使用这种机锋）。’ 沩山云: ‘你说，是天生就有的？还是从别人那里学来的？’ 师云: ‘既是禀受师承（接受老师的传授），也是自性宗通（通过自性领悟）。’ 沩山云: ‘如是，如是。’ 沩山举百丈问黄檗甚处去来，黄檗云: ‘大雄山下采菌子来（从大雄山下采蘑菇回来）。’ 百丈云: ‘还见大虫么（有没有看见老虎）？’ 黄檗便作虎声，百丈拈斧作斫势（拿起斧头做砍的姿势），黄檗遂与百丈一掴（就打了百丈一巴掌），百丈吟吟而笑便归。升堂谓众云: ‘大雄山下有一大虫，汝等诸人也须好看（你们这些人也要小心），百丈老汉今日亲遭一口（今天我亲身被咬了一口）。’ 问师: ‘作么生（怎么样）？’ 师云: ‘和尚怎生（和尚您觉得怎么样）？’ 沩山云: ‘百丈当时便合一斧斫杀（百丈当时就应该一斧头砍死他），因甚么到如此（为什么会这样）？’ 师云: ‘不然（不是这样的）。’ 沩山云: ‘子又作么生（你又觉得怎么样）？’ 师云: ‘百丈只解骑虎头，不解把虎尾（百丈只会骑在老虎头上，不会抓住老虎尾巴）。’ 沩山云: ‘子有险崖之句（你这句话很精辟）。’ 沩山举南泉（南泉普愿禅师）问黄檗: ‘定、慧等学明见佛性（通过禅定和智慧等学习来明见佛性），此理如何？’ 黄檗云: ‘十二时中不依倚一物（一天十二个时辰都不依赖任何事物）。’ 南泉云: ‘莫便是长老见处么（莫非这就是长老您的见解吗）？’ 黄檗云: ‘不敢（不敢当）。’ 南泉云: ‘浆水钱且置，草鞋钱教谁（买浆水的钱先放一边，买草鞋的钱让谁出）？’