Chinese
师。一日与李王论道罢。同观牡丹花。王命作偈。师即赋云。拥毳对芳丛。由来趣不同。发从今日白。花是去年红。艳冶随朝露。馨香逐晚风。何须待零落。然后始知空。王顿悟其意。 师示众云。这里聚集少时为上座僧堂里。这里聚集少时为上上三门头。这里聚集少时为上座寮舍里。为复说上座过。别有道理。会下有数尊宿对。一人道。诸佛出世。也有这个方便。一人云。今日离章义。一人云。尔道伊为什么处。一人云。点灯等上座来多时也。一人云。什么处聚集来。 师谓门弟子云。赵州云。莫费力也。大好言语。何不仍旧去。世间法有门。佛法岂无门。自是不仍旧。故诸佛诸祖。祇于仍旧中得。如初夜钟。不见有丝毫异。得与么恰好。闻时无一声子闹。何以故。为及时节。无心云死。且不能死。止于一切。祗为不仍旧。忽然非次闻时。诸人尽惊愕道。钟子怪鸣也。且如今日道孟夏渐热。即不可。方隔一日。能校多少。向五月一日道便成赚。须知校丝发不得于方便中。向上座道。不是时。盖为赚。所以不仍旧。宝公云。暂时自肯不追寻。历劫何曾异今日。还会么。今日只是尘劫。但着衣吃饭。行住坐卧。晨参暮请。一切仍旧。便为无事人也。 师又云。 现代汉语译本： 云：和尚分一半院子给某甲才得到的）。 师：一日与李王论道完毕，一同观赏牡丹花。李王命作偈，师随即赋诗道：‘身披毛衣面对芬芳花丛，自来情趣各不相同。我的头发从今日开始变白，花朵却是去年的红色。娇艳美丽随着朝露消逝，馨香之气伴着晚风飘散。何必等到凋零飘落，然后才知晓一切皆空。’李王顿时领悟了其中的深意。 师开示大众说：‘这里聚集一会儿是为上座僧堂里，这里聚集一会儿是为上上三门头，这里聚集一会儿是为上座寮舍里。是说上座的过失呢，还是另有道理？’会下有几位尊宿应对。一人说：‘诸佛出世，也有这种方便。’一人说：‘今日离开了章义。’一人说：‘你说他为了什么？’一人说：‘点灯等上座来已经很久了。’一人说：‘从什么地方聚集来的？’ 师对门下弟子说：‘赵州说：“莫费力也（不要白费力气）。”真是极好的言语。为何不仍然按照旧的样子去做呢？世间法有门径，佛法难道没有门径吗？只是因为不仍然按照旧的样子去做，所以诸佛诸祖，只是在仍然按照旧的样子中证悟。如同初夜的钟声，不见有丝毫差异，得到如此恰到好处。听闻时没有一丝杂音。为什么呢？因为及时应节。无心说死，且不能死，止于一切，只因为不仍然按照旧的样子。忽然在不合时宜的时候听到钟声，众人都会惊愕地说：“钟声鸣叫得奇怪啊！”比如今日说孟夏渐热，就不可以。才隔了一天，能差多少呢？向五月一日说就成了欺骗。须知在方便之中，一丝一毫都不能差。向上座说，不是时候，是因为欺骗。所以不仍然按照旧的样子。宝公说：“暂时自己肯定不追寻，历劫何曾异今日（经历无数劫，又何曾与今日不同）。”明白了吗？今日只是尘劫，但穿衣吃饭，行住坐卧，早参暮请，一切仍然按照旧的样子，便成为无事人了。’ 师又说：
English
English version: Said: The monk divided half of the courtyard to someone before he got it). The Master: One day, after discussing the Dao with King Li, they admired the peony flowers together. The King ordered a verse to be composed, and the Master immediately wrote: 'Wearing fur against the fragrant bushes, the interests are different from the beginning. My hair turns white from today, but the flowers are red from last year. The beauty fades with the morning dew, and the fragrance follows the evening breeze. Why wait for the withering and falling before realizing that all is empty?' The King immediately understood the meaning. The Master addressed the assembly, saying: 'Gathering here for a short time is for the senior monk's hall; gathering here for a short time is for the upper three gates; gathering here for a short time is for the senior monk's quarters. Is it to speak of the senior monk's faults, or is there another reason?' Several venerable monks in the assembly responded. One said, 'The Buddhas appear in the world, and there is also this expedient.' Another said, 'Today, we depart from Zhangyi.' Another said, 'What do you say he is doing?' Another said, 'The lamp has been lit for a long time waiting for the senior monk.' Another said, 'Where did they gather from?' The Master said to his disciples: 'Zhao Zhou said, "Do not waste effort." Excellent words. Why not just continue as before? Worldly dharma has a gate, how can Buddha-dharma have no gate? It is only because one does not continue as before that all Buddhas and ancestors attain enlightenment in continuing as before. Like the first night bell, there is not the slightest difference, obtaining such perfect harmony. There is not a single noisy sound when it is heard. Why? Because it is timely and seasonal. The mind speaks of death, yet cannot die, stopping at everything, only because one does not continue as before. Suddenly, when hearing it at an inappropriate time, everyone is astonished and says, "The bell sounds strange!" For example, it is not appropriate to say that early summer is gradually getting hot today. Only one day has passed, how much difference can there be? To say it on the first day of the fifth month would be a deception. One must know that not even a hair's breadth of difference is allowed in expedients. To say to the senior monk that it is not the time is a deception. Therefore, one does not continue as before. Bao Gong said, "Temporarily affirming oneself not to seek, how has countless kalpas ever differed from today?" Do you understand? Today is just a dusty kalpa, but wearing clothes, eating food, walking, standing, sitting, lying down, morning and evening greetings, everything continues as before, and one becomes a person without affairs.' The Master also said: --------------------------------------------------------------------------------
Chinese
见道为本。明道为功。便能得大智慧力。若未得如此。三界可爱底事。直教去尽。才有纤毫。还应未可。祇如汝辈睡时。不嗔便喜。此是三界昏乱。习熟境界。不惺惺便昏乱。盖缘汝辈杂乱所致。古人谓之夹幻。金即是真。其如矿何。若觑得彻骨彻髓。是汝辈力。脱未能如是观察。他什么楼台殿阁。诸圣未必长把却汝手。汝未必依而行之。古今如此也。 师有颂云。理极忘情谓。如何有喻齐。到头霜夜月。任运落前溪。果熟猿兼重。山长似路迷。举头残照在。元是住居西。 颂三界唯心云。三界唯心。万法唯识。唯识唯心。眼声耳色。色不到耳。声何触眼。眼色耳声。万法成办。万法匪缘。岂观如幻。山河大地。谁坚谁变。 颂华严六相义云。华严六相义。同中还有异。异若异于同。全非诸佛意。诸佛意总别。何曾有同异。男子身中入定时。女子身中不留意。不留意。绝名字。万象明明无理事。 师问觉上座。船来陆来。觉云。船来。师云。船在甚么处。觉云。船在河里。觉退。师问旁僧云。尔道。适来这僧。具眼不具眼。 光孝慧觉禅师。至师处。师问。近离甚处。觉云。赵州。师云。承闻赵州有柏树子话。是不。觉云。无。师云。往来皆谓。僧问如何是祖师西来意。赵州云。庭前 现代汉语译本： 见道是根本，明道是功夫。这样就能得到大智慧力。如果还没有达到这种程度，那么三界中所有可爱的事物，都要彻底去除。只要有一点点残留，就说明还没有达到要求。比如你们睡觉的时候，不嗔怒就高兴，这就是三界昏乱，是习以为常的境界。不保持清醒就会昏乱，这是因为你们心怀杂念导致的。古人称之为夹幻。金子就是真金，矿石又算什么呢？如果能够彻底看透，那就是你们的本事。如果不能这样观察，那么那些楼台殿阁又有什么用呢？诸佛未必会一直拉着你们的手，你们也未必会按照佛法修行。自古以来都是如此。 师父有颂说：理达到极致，就会忘记情感，没有什么可以比拟。最终就像霜夜的月亮，随意地落在前面的溪流中。果实成熟，猿猴也感到沉重，山路漫长，好像迷失了方向。抬头看去，残阳还在，原来我的住所就在西边。 颂三界唯心说：三界唯心，万法唯识。唯识唯心，眼声耳*（此处原文有误，应为鼻）。*不到耳，声音怎么能触及眼睛？眼色耳声，万法成就。万法不是因缘所生，怎么能看作是虚幻的呢？山河大地，谁是坚固不变的，谁又是变化无常的？ 颂华严六相义说：华严六相义，相同之中还有不同。如果不同异于相同，那就完全不是诸佛的本意。诸佛的本意是总体和个别，哪里会有相同和不同呢？男子身中入定时，女子身中不留意。不留意，断绝名字相，万象明明，没有事理可说。 师父问觉上座：是船来的还是陆路来的？觉回答：船来的。师父问：船在哪里？觉回答：船在河里。觉退下。师父问旁边的僧人说：你们说，刚才这个僧人，有眼力还是没有眼力？ 光孝慧觉禅师来到师父这里，师父问：最近从哪里来？觉回答：赵州。师父说：听说赵州有‘柏树子’的话，是吗？觉回答：没有。师父说：来来往往的人都说，有僧人问‘如何是祖师西来意？’赵州回答‘庭前柏树子’。
English
English version: Seeing the Dao (path, truth) is fundamental. Understanding the Dao is the accomplishment. Then one can obtain great wisdom and power. If one has not yet attained this, then all the lovable things in the Three Realms must be completely eliminated. If there is even a trace remaining, it means one has not yet reached the required level. For example, when you are sleeping, you are happy when you are not angry. This is the confusion of the Three Realms, a familiar state. If you are not awake, you will be confused, which is caused by your mixed thoughts. The ancients called it 'mixed illusion'. Gold is true gold, but what is ore? If you can see through it thoroughly, that is your ability. If you cannot observe in this way, then what is the use of those pavilions and towers? The Buddhas may not always hold your hand, and you may not follow the Dharma and practice accordingly. It has been like this since ancient times. The Master has a verse saying: When reason reaches its extreme, emotions are forgotten, and there is nothing to compare it to. In the end, like the moon on a frosty night, it falls freely into the stream in front. When the fruit is ripe, the monkeys also feel heavy, and the mountain road is long, as if lost. Looking up, the setting sun is still there, and my dwelling is originally in the west. A verse on 'The Three Realms are Mind Only': The Three Realms are Mind Only, all phenomena are Consciousness Only. Consciousness Only is Mind Only, eye, sound, ear, * (original text error, should be nose). * does not reach the ear, how can sound touch the eye? Eye, form, ear, sound, all phenomena are accomplished. All phenomena are not caused by conditions, how can they be regarded as illusory? Mountains, rivers, and the great earth, who is firm and unchanging, and who is impermanent? A verse on the meaning of the Six Aspects of the Avatamsaka (Huayan) Sutra: The meaning of the Six Aspects of the Avatamsaka, there is difference within sameness. If the difference is different from the sameness, then it is completely not the intention of the Buddhas. The intention of the Buddhas is the whole and the individual, where would there be sameness and difference? When a man enters samadhi (deep meditation), a woman does not pay attention. Not paying attention, cutting off the names and forms, all phenomena are clear, there is no principle to speak of. The Master asked the Venerable Jue: Did you come by boat or by land? Jue replied: By boat. The Master asked: Where is the boat? Jue replied: The boat is in the river. Jue withdrew. The Master asked the monk next to him: What do you say, does this monk have eyes or not? Zen Master Huijue of Guangxiao Temple came to the Master. The Master asked: Where did you come from recently? Jue replied: Zhaozhou. The Master said: I heard that Zhaozhou has the saying of 'Cypress Tree', is that so? Jue replied: No. The Master said: People coming and going all say that a monk asked, 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou replied, 'The cypress tree in front of the courtyard.' --------------------------------------------------------------------------------
Chinese
柏树子。上座何得道无。觉云。先师实无此语。和尚莫谤先师好(径山杲云。若道有此语。蹉过觉铁嘴。若道无此语又蹉过法眼。若两边俱不涉。又蹉过赵州。直饶总不恁么。别有透。脱一路。入地狱如箭射 鼓山圭云。觉铁嘴。名不虚得。只是不曾梦见赵州)。 师。与悟空禅师向火。拈起香匙。问云。不得唤作香匙。兄唤作甚么。悟空云。香匙。师不肯。悟空。后二十余日。方明此语。 师一日上堂。僧问。如何是曹源一滴水。师云。是曹源一滴水。僧惘然而退。时韶国师于坐侧。豁然开悟。韶遂以所悟闻于师。师云。汝向后当为国王所师。致祖道光大。吾不如也。国师后有偈云。通玄峰顶。不是人间。心外无法。满目青山。师闻云。即此一偈。可起吾宗。 灵隐清耸禅师。福州人。初参师。师指雨谓云。滴滴落在上座眼里。清耸初不喻旨。后因阅华严感悟。承师印可。 百丈道恒参师。因请益外道问佛。不问有言。不问无言。叙语未终。师云。住住。汝拟向世尊良久处会那。百丈从此悟入。 永明道潜禅师。河中府人。初参师。师问云。子于参请外。看甚么经。道潜云。华严经。师云。总别同异成坏六相。是何门摄属。潜云。文在十地品中。据理。则世出世间一切法。皆具六相 现代汉语译本 柏树子。有僧人问赵州禅师，‘上座（shàngzuò，对僧人的尊称）是如何得道的？’赵州说没有得道。觉禅师说：‘先师（xiānshī，已故的老师）实际上没有说过这样的话。’赵州和尚不要诽谤先师才好。（径山杲（jìngshān gǎo）说：‘如果说有这句话，就错过了觉禅师的铁嘴（tiězuǐ，比喻言辞犀利）。如果说没有这句话，又错过了法眼禅师。如果两边都不沾边，又错过了赵州禅师。即使完全不是这样，另外还有一条透脱（tòutuō，解脱）的道路，入地狱就像箭一样快。’鼓山圭（gǔshān guī）说：‘觉禅师的铁嘴，名不虚传，只是不曾梦见赵州禅师。’） 赵州禅师和悟空禅师一起烤火。赵州禅师拿起香匙（xiāngchí，香炉用具），问道：‘不能叫它香匙，你叫它什么？’悟空禅师说：‘香匙。’赵州禅师不认可。悟空禅师过了二十多天，才明白这句话的含义。 赵州禅师有一天上堂说法，有僧人问：‘什么是曹源（cáoyuán，地名，也指曹源禅师）一滴水？’赵州禅师说：‘是曹源一滴水。’僧人茫然不解地退下。当时韶国师（sháo guóshī）在座位旁边，豁然开悟。韶国师于是把所悟到的告诉赵州禅师。赵州禅师说：‘你以后应当成为国王的老师，使祖师的道业发扬光大，我不如你。’韶国师后来有一首偈（jì，佛教诗歌）说：‘通玄峰顶，不是人间，心外无法，满目青山。’赵州禅师听了说：‘仅凭这首偈，就可以振兴我的宗派。’ 灵隐清耸禅师（língyǐn qīngsǒng chánshī），福州人。最初参拜赵州禅师。赵州禅师指着雨说：‘滴滴落在上座的眼里。’清耸禅师最初不明白其中的旨意，后来因为阅读《华严经》而有所感悟，得到赵州禅师的认可。 百丈道恒（bǎizhàng dàohéng）参拜赵州禅师，因为请教外道问佛，不问有言，不问无言。叙述还没有结束，赵州禅师说：‘住住（zhùzhù，停止），你打算在世尊良久（liángjiǔ，很久）处领会吗？’百丈禅师从此悟入。 永明道潜禅师（yǒngmíng dàqián chánshī），河中府人。最初参拜赵州禅师。赵州禅师问：‘你在参禅请教之外，看什么经？’道潜禅师说：‘《华严经》。’赵州禅师说：‘总、别、同、异、成、坏六相（liùxiàng，佛教术语），是哪个门类所摄属？’道潜禅师说：‘文字在《十地品》中，从道理上说，世间和出世间的一切法，都具有六相。’