English
English version Question: How can one reveal (pī lù, to reveal, to disclose) and be in accordance with the Dao? The master said: When you reveal, that is when you are not in accordance with the Dao. Question: What is it like when the six senses (liù chù, the six sense organs: eyes, ears, nose, tongue, body, and mind) do not recognize sound? The master said: Your family is a large group. The master also said: How do you understand? Don't say you come to ask like this, that is not it. You say the six senses do not recognize sound, the eyes do not recognize sound, the ears do not recognize sound. If the root is there, how can it be without? The ancients said: 'Leaving sound and form, attaching to sound and form; leaving names, attaching to names.' Therefore, one cultivates in the Heaven of Neither Perception nor Non-Perception (wú xiǎng tiān, the highest realm of the Form Realm in Buddhism), passing through eighty thousand great kalpas (dà jié, an extremely long unit of time), and one day falls back, everything is still there. This is because one does not know the fundamental truth, and cultivates in sequence, sixty kalpas in three lives, one hundred kalpas in four lives, and so on until three asamkhya kalpas (sān qí, an extremely long unit of time in Buddhism) are fulfilled. The ancients still said: 'It is better than one thought arising without birth, surpassing the provisional teachings and views of the Three Vehicles (sān shèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).' It is also said: 'Snapping the fingers completes eighty thousand gates, an instant extinguishes three asamkhya kalpas.' One must also investigate this. If so, how much effort is used? A monk asked: I will not ask about the finger (zhǐ, finger), what is the moon (yuè, moon)? The master said: That one, is the finger you are not asking about. Another monk asked: I will not ask about the moon, what is the finger? The master said: The moon. He said: This student asks about the finger, why does the master answer with the moon? The master said: Because you asked about the finger. The ruler of Jiangnan valued the master's Dao, and invited the master to reside at Bao'en Monastery, bestowing the title Zen Master Jinghui (jìng huì chán shī, title of a Zen master). A monk asked: The bell has just been struck, the masses gather like clouds (yún zhēn, gather like clouds), inviting the master like this. The master said: The masses understand, how is it like your understanding? Question: What is the family style of the ancient Buddhas (gǔ fó jiā fēng, the style of the ancient Buddhas)? The master said: Where do you see it is insufficient? Question: Within the twelve periods (shí èr shí zhōng, twelve periods of the day), how should one act (xíng lǚ, behavior and conduct) to be in accordance with the Dao? The master said: The mind of taking and rejecting creates artifice. Question: When the ancients passed down the robe (chuán yī, a symbol of Dharma transmission in Zen Buddhism), who should be remembered? The master said: Where did you see the ancients passing down the robe? Question: All the sages of the ten directions enter this school (cǐ zōng, this school), what is this school? The master said: All the sages of the ten directions enter. Question: What is a person who goes beyond the Buddha (fó xiàng shàng rén, a person who transcends the realm of the Buddha)? The master said: Provisionally called a Buddha. --------------------------------------------------------------------------------
Chinese
问。如何是学人一卷经。师云。题目甚分明。 问。声色两字。甚么人透得。师却谓众云。诸上座且道。这个僧。还透得也未。若会此僧问处。透声色也不难。 问。求佛知见。何路最径。师云。无过此。 问。瑞草不凋时如何。师云。谩语。 问。大众云集。请师顿决疑网。师云。寮舍内商量。茶堂内商量。 问。云开见日时如何。师云。谩语真个。 问。如何是沙门所重处。师云。若有纤毫所重。即不名沙门。 问。千百亿化身。于中如何是清净法身。师云。总是。 问。簇簇上来。师意如何。师云。是眼不是眼。 问。全身是义。请师一决。师云。汝义自破。 问。如何是古佛心。师云。流出慈悲喜舍。 问。百年暗室。一灯能破。如何是一灯。师云。论甚么百年。 问。如何是正真之道。师云。一愿也教汝行。二愿也教汝行。 问。如何是一真之地。师云。地则无一真。云。如何卓立。师云。转无交涉。 问。如何是古佛。师云。即今也无嫌疑。 问。十二时中。如何行履。师云。步步蹋着。 问。古镜未开。如何显照。师云。何必再三。 问。如何是诸佛玄旨。师云。是汝也有。 现代汉语译本 问：什么是学人的一卷经书？ 师父说：‘题目非常分明。’ 问：‘声’（声音）和‘色’（形色）这两个字，什么人能够透彻理解？ 师父却对大众说：‘各位，你们说说看，这个僧人，他透彻理解了吗？’ 如果能理解这个僧人提问的用意，那么透彻理解‘声’和‘色’也就不难了。 问：寻求佛的知见，哪条路最直接？ 师父说：‘没有比这更直接的了。’ 问：瑞草不凋谢的时候是怎样的？ 师父说：‘胡说八道。’ 问：大众云集，请师父当即决断疑难。 师父说：‘在寮房里商量，在茶堂里商量。’ 问：云开见日的时候是怎样的？ 师父说：‘胡说八道，是真的吗？’ 问：什么是沙门（出家修行的人）所看重的地方？ 师父说：‘如果有一丝一毫所看重的地方，就不配称为沙门。’ 问：千百亿化身之中，哪个是清净法身？ 师父说：‘全部都是。’ 问：簇拥而上，师父的意思是什么？ 师父说：‘是眼睛但又不是眼睛。’ 问：全身都是义理，请师父决断。 师父说：‘你自己的义理已经破绽百出。’ 问：什么是古佛的心？ 师父说：‘流出慈悲喜舍。’（慈爱众生并给予快乐，怜悯众生并解除痛苦，喜悦众生离苦得乐，不念旧恶、怨亲平等） 问：百年的暗室，一灯就能照破，什么是这一灯？ 师父说：‘还说什么百年不百年。’ 问：什么是真正之道？ 师父说：‘一愿也教你修行，二愿也教你修行。’ 问：什么是真如之地？ 师父说：‘地上没有一真。’ 问：如何确立？ 师父说：‘更加没有关系。’ 问：什么是古佛？ 师父说：‘现在也没有什么可怀疑的。’ 问：一天十二个时辰中，如何行住坐卧？ 师父说：‘步步都踩在实处。’ 问：古镜未曾开启，如何显现照耀？ 师父说：‘何必再三追问。’ 问：什么是诸佛的玄妙旨意？ 师父说：‘你也有。’
English
English version Question: What is a student's one scroll of scripture? The Master said: 'The title is very clear.' Question: Who can thoroughly understand the two words 'sound' (声) and 'form' (色)? The Master then said to the assembly: 'Venerable ones, tell me, has this monk thoroughly understood them or not?' If one can understand the intention of this monk's question, then thoroughly understanding 'sound' and 'form' is not difficult. Question: What is the most direct path to seeking the Buddha's knowledge and vision? The Master said: 'There is nothing more direct than this.' Question: What is it like when the auspicious grass does not wither? The Master said: 'Nonsense.' Question: The assembly has gathered; please, Master, immediately resolve our doubts. The Master said: 'Discuss it in the monks' quarters, discuss it in the tea room.' Question: What is it like when the clouds part and the sun is seen? The Master said: 'Nonsense, is it true?' Question: What is valued by a Shramana (沙门, a wandering ascetic)? The Master said: 'If there is even a hair's breadth of something valued, then one is not worthy of being called a Shramana.' Question: Among the billions of transformation bodies, which is the pure Dharma body? The Master said: 'They all are.' Question: Crowding forward, what is the Master's intention? The Master said: 'It is an eye, but not an eye.' Question: The whole body is meaning; please, Master, make a decisive judgment. The Master said: 'Your own meaning is already full of flaws.' Question: What is the mind of the ancient Buddha? The Master said: 'It flows out as loving-kindness, compassion, joy, and equanimity.' (慈悲喜舍, loving-kindness towards all beings and giving them happiness, compassion for all beings and relieving their suffering, joy in the happiness of others, and equanimity, impartiality towards all) Question: A hundred years of darkness, one lamp can break through; what is this one lamp? The Master said: 'What are you talking about, a hundred years or not?' Question: What is the true path? The Master said: 'I will teach you to practice one vow, and I will teach you to practice two vows.' Question: What is the land of true suchness? The Master said: 'There is no true suchness on the ground.' Question: How to establish it? The Master said: 'It has even less to do with it.' Question: What is the ancient Buddha? The Master said: 'Even now, there is no doubt.' Question: How should one conduct oneself during the twelve periods of the day? The Master said: 'Step by step, tread firmly.' Question: How does an ancient mirror, not yet opened, manifest its illumination? The Master said: 'Why ask again and again?' Question: What is the profound meaning of all the Buddhas? The Master said: 'You also have it.' --------------------------------------------------------------------------------
Chinese
问。承教有言。从无住本立一切法。如何是无住本。师云。形兴未质。名起未名。 问。亡僧衣众人唱。祖师衣甚么人唱。师云。汝唱得亡僧甚么衣。 问。荡子还乡时如何。师云。将甚么奉献。云。无有一物。师云。日给作么生。 师后住清凉。上堂云。出家人。但随时及节便得。寒即寒。热即热。欲知佛性义。当观时节因缘。古今方便不少。不见。石头和尚。因看肇论云。会万物为已者。其唯圣人乎。他家便道。圣人无已。靡所不已。有一片言语。唤作参同契。末上云。竺土大仙心。无过此语也。中间也祇随时说话。上座。今欲会万物为自己去。盖为大地无一法可见。他又嘱云。光阴莫虚度。适来向上座道。但随时及节便得。若也移时失候。即是虚度光阴。于非色中作色解。上座。于非色中作色解。即是移时失候。且道。色作非色解。还当不当。上座。若恁么会。便是没交涉。正是痴狂两头走。有甚么用处。上座。但守分随时过好。珍重。 僧问。如何是清凉家风。师云。汝到别处。但道到清凉来。 问。如何得诸法无当去。师云。甚么法。当着上座。云。争奈日夕何。师云。闲言语。 问。观身如幻化。观内亦复然时如何。师云。还得恁么也无。 僧问。国师唤 现代汉语译本： 问：承蒙教诲，有言道：‘从无住之本建立一切法’，请问什么是‘无住之本’？ 师父说：‘形体兴起时尚未成形质，名称产生时尚未被命名。’ 问：亡僧的衣服大家都在唱念，祖师的衣服什么人唱念？ 师父说：‘你唱念得出亡僧的什么衣服？’ 问：浪子回头还乡时如何？ 师父说：‘拿什么来奉献？’ （僧人）说：‘没有一样东西。’ 师父说：‘那每日的供给怎么办？’ 师父后来住在清凉寺，上堂说法时说：‘出家人，只要随时顺应时节就可以了。寒冷就寒冷，炎热就炎热。想要知道佛性的意义，应当观察时节因缘。古往今来的方便法门不少。’ （师父说）‘没见到石头和尚，因为读肇论而说：‘能将万物会归为自己的，大概只有圣人吧！’他却说：‘圣人没有‘已’（私），没有什么不是‘已’（公）。’有一段言语，叫做《参同契》。最后说：‘竺土（zhú tǔ，指印度）大仙（指佛）的心，没有超过这句话的。’中间也只是随时说话。’ ‘上座，现在想要将万物会归为自己吗？这是因为大地没有一法可以执着可见。’他又嘱咐说：‘光阴不要虚度。’刚才对上座们说，只要随时顺应时节就可以了。如果错过了时机，就是虚度光阴。在非色的事物中作出色的理解。’ ‘上座，在非色的事物中作出色的理解，就是错过了时机。那么，将色理解为非色，可以吗？’ ‘上座，如果这样理解，就是毫不相干，正是痴狂两头跑，有什么用处？上座，只要安分守时就好。珍重。’ 僧人问：如何是清凉寺的家风？ 师父说：‘你到别处，只要说从清凉寺来就可以了。’ 问：如何才能使诸法没有执着？ 师父说：‘什么法，执着着上座你？’ （僧人）说：‘可是日日夜夜怎么办呢？’ 师父说：‘少说废话。’ 问：观身如幻化，观自身内部也如此时，如何？ 师父说：‘还能像那样吗？’ 僧人问：国师（guó shī，指有很高德行的僧人，被尊为国师）称呼……
English
English version: Question: I have heard the teaching that 'all dharmas are established from the root of no-abiding.' What is the 'root of no-abiding'? The Master said: 'Form arises before it has substance; name arises before it is named.' Question: The assembly chants the deceased monk's robe. Who chants the Patriarch's robe? The Master said: 'What robe of the deceased monk can you chant?' Question: What about when a prodigal son returns home? The Master said: 'What will you offer?' The (monk) said: 'I have nothing.' The Master said: 'Then how will you manage daily sustenance?' Later, the Master resided at Qingliang Temple. In his Dharma talk, he said: 'Monks, just go along with the times and seasons. If it's cold, then it's cold; if it's hot, then it's hot. If you want to know the meaning of Buddha-nature, you should observe the conditions and causes of the seasons.' There are many expedient methods from ancient times to the present. (The Master said) 'Didn't you see that the Venerable Shitou, because he read the Zhaolun (zhào lùn, The Book of Zhao), said: 'Only the sage can unite all things as himself!' But he said: 'The sage has no 'self'; there is nothing that is not 'self'.' There is a piece of language called the 'Cantongqi (cān tóng qì, Kinship of the Three).' At the end, it says: 'The mind of the Great Immortal (referring to the Buddha) of Zhutu (zhú tǔ, India) does not exceed this statement.' In the middle, it is just speaking according to the times.' 'Venerable, do you now want to unite all things as yourself? This is because there is not a single dharma on the earth that can be grasped and seen.' He also instructed: 'Do not waste time.' Just now, I said to the Venerables, just go along with the times and seasons. If you miss the opportunity, you are wasting time. Making a colored interpretation of non-colored things.' 'Venerable, making a colored interpretation of non-colored things is missing the opportunity. Then, is it appropriate to interpret color as non-color?' 'Venerable, if you understand it that way, it is irrelevant. It is precisely running madly in two directions. What is the use? Venerable, just be content and live well according to the times. Treasure this.' A monk asked: What is the family style of Qingliang Temple? The Master said: 'When you go elsewhere, just say that you came from Qingliang Temple.' Question: How can one attain non-attachment to all dharmas? The Master said: 'What dharma is attaching to you, Venerable?' (The monk) said: 'But what about day and night?' The Master said: 'Idle talk.' Question: When observing the body as illusory transformation, and observing the inner self likewise, what then? The Master said: 'Can it still be like that?' A monk asked: National Teacher (guó shī, A monk with high virtue, honored as a national teacher) calls... -------------------------------------------------------------------------------- 侍者。意作么生。师云。且去别时来。