Chinese
问。要急相应。唯言不二。如何是不二之言。师云。更添些子得么。 问。如何是法身。师云。这个是应身。 问。如何是第一义。师云。我向尔道。是第二义。 师问修山主。毫厘有差。天地悬隔。兄作么生会。修云。毫厘有差。天地悬隔。师云。恁么会又争得。修云。和尚如何。师云。毫厘有差。天地悬隔。修便礼拜(东禅齐云。山主恁么祇对。为甚么不肯。及乎再请益。法眼亦只恁么道。便得去。且道。疑讹在甚么处。若看得透。道上座有来由。五祖戒云。法眼劈脊便打 保宁勇云。修山主。当时也好。向法眼道。与么会又争得 径山杲云。法眼与修山主。丝来线去。绵绵密密。扶起地藏门风。可谓满目光生。若是径山门下。更买草鞋行脚始得。何故毫厘有差。天地悬隔。甚处得这消息来)。 因僧来参次。师以手指帘。寻有二僧。齐去卷帘。师云。一得一失(东禅齐云。上座作么生会。有云。为伊不明旨。便去卷帘。亦有道。指者即会。不指而去者即失。恁么会。还可不可。既不许恁么会。且问上座。阿那个得。阿那个失 黄龙清云。法眼如镆鎁在手。杀活临时。二僧既齐卷帘。且道。那个得。那个失。还会么。世事伹将公道断。人心 难与月轮齐)。云门问僧。甚处来。云。江西来。云门云。江西一队老宿。䆿语住也未。僧无对。后僧问师。不知云门意作么生。师云。大小云门。被这僧勘破。 问僧。甚处来。云。道场来。师云。明合暗合。僧无语。 师。令僧取土添莲盆。僧取土到。师云。桥东取。桥西取。云。桥东取。师云。是真实。是虚妄。 问僧。甚处来。云。报恩来。师云。众僧还安否。云安。师云。吃茶去。 师问僧。甚处来。云。泗州。礼拜大圣来。师云。今年大圣出塔否。僧云。出。师却问傍僧云。汝道。伊到泗州不到(浮山远云。这僧到即到泗州。只是不见大圣 道场全云。这僧见即见大圣。不曾识法眼 东禅观云。这僧到也到泗州。见也见大圣。识也识法眼。只是自讨头不见)。 师问宝资长老。古人道。山河无隔碍。光明处处透。且作么生是处处透底光明。宝资云。东畔打罗声(归宗柔别云。和尚拟隔碍)。 师指竹问僧还见么。僧云。见。师云。竹来眼里。眼到竹边。僧云。总不恁么。师笑云。死急作么(法灯别云。当时伹劈眼向师。归宗柔别云。和尚只是不信某甲)。 有俗士献画障子师看了。问云。汝是手巧心巧。云。心巧。师云。那个是尔心。士无对(归宗柔代云。 某甲今日却成容易)。 僧问。如何是第二月。师云。森罗万象。云。如何是第一月。师云。万象森罗。 上堂。尽十方世界皎皎地。无一丝头。若有一丝头。即是一丝头(法灯云。若有一丝头。不是一丝头)。 师指凳子云。识得橙子。周匝有余(云门云。识得橙子。天地悬殊。雪窦云。泽广藏山。理能伏豹。圆悟云。雪窦如此道。未审。是明他语点他语。是褒是贬。径山杲云。识得凳子。好剃头。洗脚。虽然如是。错会者多)。 师因患脚。僧问讯次。师云。非人来时不能动。及至人来动不得。且道。佛法中下得什么语。僧云。和尚且喜得较。师不肯。自别云。和尚今日似减。 僧问。如何是尘劫来事。师云。尽在于今。 生法师云。敲空作响。击木无声。师忽闻斋鱼声。谓侍者云。还闻么。适来若闻。如今不闻。如今若闻。适来不闻。会么。 因开井。被沙塞却泉眼。师云。泉眼不通被沙碍。道眼不通。被甚么碍。僧无对。师自代云。被眼碍。 师见僧搬土次。乃以一块土。放僧担上云。吾助汝。僧云。谢和尚慈悲。师不肯。一僧别云。和尚是甚么心行。师便休去。 上堂云。诸上座。时寒。何用上来。且道。上来好。不上来好。或有上座道。不上来 现代汉语译本： 某甲今天却变得容易了）。 有僧人问：‘什么是第二个月？’ 师父说：‘森罗万象。’ 僧人问：‘什么是第一个月？’ 师父说：‘万象森罗。’（森罗万象：指宇宙间各种各样的现象。） 师父上堂说法：‘整个十方世界都皎洁明亮，没有一丝一毫的牵挂。如果有一丝牵挂，那就是一丝牵挂。’（法灯禅师说：‘如果有一丝牵挂，那就不是一丝牵挂。’） 师父指着凳子说：‘如果认识了凳子，就周全完备有余了。’（云门禅师说：‘如果认识了凳子，天地就悬殊了。’ 雪窦禅师说：‘恩泽广阔可以藏山，理性能够驯服猛豹。’ 圆悟禅师说：‘雪窦禅师这样说，不知道是明了他人的话，还是点拨他人的话，是褒奖还是贬低？’ 径山杲禅师说：‘认识了凳子，就可以好好地剃头、洗脚了。’ 虽然如此，但错会的人很多。） 师父因为脚痛，僧人前来问候。师父说：‘不是鬼神来的时候不能动，等到人来的时候却动不了。’ 试问，在佛法中该如何下判断？ 僧人说：‘和尚您还算幸运，情况有所好转。’ 师父不认可，自己另外说：‘和尚我今天好像减轻了痛苦。’ 有僧人问：‘什么是尘劫（极长的时间）以来的事情？’ 师父说：‘完全在于当下。’ 生法师说：‘敲击空气会发出响声，敲击木头却没有声音。’ 师父忽然听到斋饭时敲鱼的声音，对侍者说：‘听到了吗？ 刚才如果听到了，现在就听不到了。 现在如果听到了，刚才就听不到。 明白了吗？’ 因为开凿水井，泉眼被沙子堵住了。 师父说：‘泉眼不通畅是被沙子阻碍了，道眼（领悟真理的智慧）不通畅，是被什么阻碍了？’ 僧人无言以对。 师父自己回答说：‘被眼（眼睛，也指执着于表象）阻碍了。’ 师父看见僧人搬运泥土，于是拿了一块泥土，放在僧人的担子上说：‘我来帮助你。’ 僧人说：‘感谢和尚的慈悲。’ 师父不认可。 另一位僧人另外问道：‘和尚您是什么样的心行？’ 师父便停止了说话。 师父上堂说法：‘各位，天气寒冷，为何还要上来？’ 试问，上来好，还是不上来好？ 或者有僧人说，不上来
English
English version: So-and-so becomes easy today). A monk asked, 'What is the second moon?' The Master said, 'The myriad phenomena of the universe.' The monk asked, 'What is the first moon?' The Master said, 'The myriad phenomena of the universe.' (森罗万象 (Sēn luó wàn xiàng): refers to all kinds of phenomena in the universe.) The Master ascended the platform and said, 'The entire ten directions world is bright and clear, without a single thread of attachment. If there is a single thread of attachment, then it is a single thread of attachment.' (法灯 (Fǎ dēng) said, 'If there is a single thread of attachment, then it is not a single thread of attachment.') The Master pointed to a stool and said, 'If you recognize the stool, you are complete and have more than enough.' (云门 (Yún mén) said, 'If you recognize the stool, heaven and earth are vastly different.' 雪窦 (Xuě dòu) said, 'Grace is vast and can hide mountains; reason can subdue leopards.' 圆悟 (Yuán wù) said, '雪窦 (Xuě dòu) said it this way, I don't know if he is clarifying others' words or pointing out others' words, is it praise or贬低 (biǎn dī)?' 径山杲 (Jìng shān gǎo) said, 'If you recognize the stool, you can have a good shave and wash your feet.' Even so, many people misunderstand.) The Master was suffering from a foot ailment, and a monk came to inquire. The Master said, 'When non-humans come, I cannot move; when humans come, I cannot move.' Tell me, what judgment should be made in the Dharma? The monk said, 'Venerable Master, you are fortunate to be getting better.' The Master did not agree and said separately, 'Venerable Master, I seem to be in less pain today.' A monk asked, 'What are the events since the dust kalpas (extremely long time)?' The Master said, 'They are all in the present moment.' Master 生法 (Shēng fǎ) said, 'Striking the air makes a sound, striking wood makes no sound.' The Master suddenly heard the sound of the wooden fish during the meal and said to the attendant, 'Do you hear it? If you heard it just now, you don't hear it now. If you hear it now, you didn't hear it just now. Do you understand?' Because they were digging a well, the spring was blocked by sand. The Master said, 'The spring is not flowing because it is blocked by sand. What is blocking the Dharma eye (wisdom to understand the truth)?' The monk had no answer. The Master answered himself, 'It is blocked by the eye (eyes, also referring to attachment to appearances).' The Master saw a monk carrying soil and took a piece of soil, placing it on the monk's load, saying, 'I will help you.' The monk said, 'Thank you, Venerable Master, for your compassion.' The Master did not agree. Another monk asked separately, 'What is the Venerable Master's intention?' The Master stopped speaking. The Master ascended the platform and said, 'Everyone, it is cold, why do you still come up?' Tell me, is it good to come up, or is it good not to come up? Or some monk says, not to come up --------------------------------------------------------------------------------
Chinese
却好。什么处不是。更用上来作什么。更有上座道。是伊也不得一向。又须到和尚处始得。诸上座且道。这两个人。于佛法中。还有进趣也未。上座实是不得。并无少许进趣。古人唤作无孔铁椎。生盲生聋无异。若更有上座出来道。彼二人总不得。为什么如此。为伊执着。所以不得。诸上座。总似恁么行脚。总似恁么商量。且图什么。为复只要弄唇嘴。为复别有所图。恐伊执着。且执着什么。为复执着理。执着事。执着色。执着空。若是理。理且作么生执。若是事。事且作么生执。着色着空亦然。山僧所以寻常向诸上座道。十方诸佛。十方善知识。时常垂手。诸上座。时常接手。十方诸佛垂手时。有也什么处。是诸上座时常接手处。还有会处会取好。若未会得。莫道总是都来圆取。诸上座。傍家行脚。也须审谛着些精彩。莫只藉少智慧。过却时光。 师。谓小儿子云。因子识得尔爷。尔爷名甚么。儿无对(法灯代云。但将衣袖掩面)师却问僧。若是孝顺之子。合下得一转语。且道。合下得甚么语。僧无对。师代云。他是孝顺之子。 师。问讲百法论僧云。百法。是体用双陈。明门。是能所兼举。座主是能。法座是所。作么生说兼举(有老宿代云。某甲唤作个法座。归宗柔云。不劳和尚如此。雪窦别老宿语 现代汉语译本 这样就好。哪里不是呢？更需要向上做什么呢？又有位上座说：‘即使是他，也不能完全明白，还必须到和尚处才能明白。’各位上座，你们说，这两个人，在佛法中，还有进步吗？上座确实是不行，并没有丝毫进步。古人称作无孔铁椎，和天生的盲人、聋子没有区别。如果再有上座出来说：‘他们两个都不行。’为什么这样说呢？因为他们执着，所以不行。各位上座，总是这样行脚，总是这样商量，到底图什么呢？是为了仅仅卖弄口舌，还是另有所图？恐怕他们执着，那么执着什么呢？是执着理，执着事，执着色，还是执着空？如果是理，理又该如何执着？如果是事，事又该如何执着？执着色、执着空也是一样。所以我常常对各位上座说，十方诸佛（指所有方向的佛），十方善知识（指有德行的老师），时常垂手（指给予帮助），各位上座，时常接手（指接受帮助）。十方诸佛垂手时，有什么地方是各位上座时常接手的地方？还有领会之处就好好领会。如果还没有领会，不要说总是都来圆满。各位上座，四处行脚，也需要仔细琢磨一些精彩之处，不要只凭借一点点智慧，就虚度光阴。 禅师问小儿子说：‘因为儿子你认识了你父亲，你父亲叫什么名字？’儿子没有回答。（法灯禅师代替回答说：‘只是用衣袖遮住脸。’）禅师反过来问僧人：‘如果是孝顺的儿子，应该说出一句转语，那么，应该说出什么话？’僧人没有回答。禅师代替回答说：‘他是孝顺的儿子。’ 禅师问讲《百法论》（佛教论著，分析一切法的体用）的僧人说：‘百法，是体用双陈（指同时陈述体和用），明门（指《百法明门论》），是能所兼举（指同时举出能和所）。座主（指讲经的僧人）是能，法座是所，要怎么说兼举呢？’（有位老宿代替回答说：‘我称它为法座。’归宗柔禅师说：‘不必劳烦和尚这样说。’雪窦禅师另外说了老宿的话。
English
English version That's good. Where is it not? What more is needed to add to it? Then another senior monk said, 'Even he cannot fully understand it; he must go to the abbot to understand.' Fellow monks, what do you say, do these two have any progress in the Buddha-dharma? The senior monk truly does not understand; there is no progress whatsoever. The ancients called it a 'holeless iron hammer,' no different from being born blind and deaf. If another senior monk were to come out and say, 'Neither of them is right,' why is that? Because they are attached, that's why they are not right. Fellow monks, always traveling around like this, always discussing like this, what are you ultimately seeking? Is it merely to show off your eloquence, or is there something else you are seeking? Fearing that they are attached, then what are they attached to? Are they attached to principle (理, lǐ), attached to phenomena (事, shì), attached to form (色, sè), or attached to emptiness (空, kōng)? If it is principle, how should one be attached to principle? If it is phenomena, how should one be attached to phenomena? It is the same with being attached to form and attached to emptiness. That is why I often say to you all, the Buddhas of the ten directions (十方諸佛, shí fāng zhū fó, Buddhas in all directions), the virtuous teachers of the ten directions (十方善知識, shí fāng shàn zhī shí, virtuous teachers in all directions), are constantly extending their hands (垂手, chuí shǒu, offering help). Fellow monks, constantly receive their hands (接手, jiē shǒu, accepting help). When the Buddhas of the ten directions extend their hands, where is the place where you fellow monks constantly receive their hands? If there is a place to understand, understand it well. If you have not yet understood, do not say that everything is always completely fulfilled. Fellow monks, traveling around, you must also carefully consider some brilliant points; do not just rely on a little wisdom and waste your time. The master asked his young son, 'Because you, son, know your father, what is your father's name?' The son did not answer. (Fadeng (法燈, Fǎdēng, a Chan master) answered on his behalf, 'He just covers his face with his sleeve.') The master then asked the monks, 'If he were a filial son, he should give a turning word (轉語, zhuǎn yǔ, a witty or insightful response). Then, what word should he give?' The monks did not answer. The master answered on his behalf, 'He is a filial son.' The master asked a monk lecturing on the *Hundred Dharmas Treatise* (百法論, Bǎi Fǎ Lùn, a Buddhist treatise analyzing the nature of all dharmas), 'The hundred dharmas are a dual presentation of substance and function (體用雙陳, tǐ yòng shuāng chén, presenting both substance and function), the *Mingmen* (明門, Míng Mén, short for *Bǎifǎ Míngmén Lùn*, Treatise on the Hundred Dharmas) is a combined raising of the able and the object (能所兼舉, néng suǒ jiān jǔ, simultaneously raising the able and the object). The lecturer (座主, zuò zhǔ, the monk giving the lecture) is the able, the Dharma seat (法座, fǎ zuò, the seat for lecturing) is the object, how do you explain the combined raising?' (An old monk answered on his behalf, 'I call it a Dharma seat.') Guizong Rou (歸宗柔, Guīzōng Róu, a Chan master) said, 'There is no need for the master to say it like that.' Xuedou (雪竇, Xuědòu, a Chan master) said something else about the old monk's words. -------------------------------------------------------------------------------- 云。和尚分半院与某甲始得)。