Chinese
云。是诸法之本源。乃神会之佛性。祖乃打一棒云。这饶舌沙弥。我唤作一物尚不中。岂况本源佛性乎。此子。向后设有把茅盖头。也只成得个知解宗徒。师云。古人受记人终不错。如今立知解为宗。即荷泽是也。 有大德。问南岳。如镜铸像。像成后。未审光向甚么处去。南岳云。如大德为童子时相貌何在。师别云。阿那个是大德铸成底像。 举西堂智藏禅师。路逢天使。留斋次。偶驴子鸣。天使云。头陀。西堂举头。天使却指驴。西堂却指天使。天使无对。师别云。但作驴鸣。 举邓隐峰在襄州破威仪堂。只着衬衣。于砧椎边。拈椎云。道得即不打。于时大众默然。隐峰便打一下。师云。邓隐峰。奇怪甚奇怪。要且打不着。又云。其时一众出自偶然。 举亮座主参马祖。祖问。讲甚么经。云。心经。祖云。将甚么讲。云。将心讲。祖云。心如工伎儿。意如和伎者。争解讲得经。亮云。心既讲不得。莫是虚空讲得么祖云。却是虚空讲得。亮拂袖而去。祖乃召云。座主。亮回首。祖云。从生至老。只是这个。亮因而有省。师云。看他古人恁么慈悲教人。如今作么生会。莫聚头向这里妄想举芙蓉参归宗。问。如何是佛。归宗云。我向汝道。汝还信否。芙蓉云。和尚诚言。安敢不信。归宗云。即 现代汉语译本：云，是诸法的本源，乃是神会的佛性。祖师便打了一下说：‘这饶舌的沙弥！我叫它做‘一物’尚且不中，何况是本源佛性呢？这小子，以后即使搭个茅草棚，也只能成为一个知解宗徒。’ 师父说：‘古人授记的人终究不会错。如今把知解作为宗旨，就是荷泽一派。’ 有位大德问南岳：‘如镜子铸造佛像，佛像铸成后，不知道光芒到哪里去了？’ 南岳说：‘如大德您做童子时的相貌在哪里呢？’ 师父另外说：‘哪个是大德您铸成的佛像？’ 说西堂智藏禅师，路上遇到天使，留他斋饭。偶然驴子叫了一声，天使说：‘头陀。’ 西堂抬头。天使却指着驴。西堂却指着天使。天使无言以对。 师父另外说：‘只管学驴叫。’ 说邓隐峰在襄州破坏威仪堂，只穿着衬衣，在砧板旁边，拿起铁锤说：‘说得对就不打。’ 当时大众沉默不语。隐峰便打了一下。 师父说：‘邓隐峰，奇怪，真奇怪！但终究是打不着。’ 又说：‘当时一众出自偶然。’ 说亮座主参拜马祖，马祖问：‘讲什么经？’ 回答说：‘心经。’ 马祖问：‘用什么讲？’ 回答说：‘用心讲。’ 马祖说：‘心如工伎儿（表演者），意如和伎者（伴奏者），怎么能讲得了经？’ 亮说：‘心既然讲不得，莫非是虚空讲得？’ 马祖说：‘正是虚空讲得。’ 亮拂袖而去。马祖便叫道：‘座主！’ 亮回头。马祖说：‘从生到老，只是这个。’ 亮因此有所领悟。 师父说：‘看他古人这么慈悲教人。如今怎么会？莫聚头向这里妄想。’ 说芙蓉参拜归宗，问：‘如何是佛？’ 归宗说：‘我向你说，你还信吗？’ 芙蓉说：‘和尚诚实之言，怎敢不信？’ 归宗说：‘即
English
English version: 'Cloud' is the origin of all dharmas, and it is the Buddha-nature of Shenhui (name of a Chan master). The Patriarch then struck him with a staff and said, 'This garrulous Shami (novice monk)! I wouldn't even call it 'a thing,' let alone the origin of Buddha-nature! This kid, even if he builds a thatched hut later, will only become a follower of intellectual understanding.' The Master said, 'The ancients who gave predictions were never wrong. Now, establishing intellectual understanding as the doctrine is the Heze (name of a Chan school) school.' A virtuous monk asked Nanyue (name of a Chan master), 'If a mirror casts an image, where does the light go after the image is formed?' Nanyue said, 'Where is your appearance when you were a child?' The Master added, 'Which one is the image that you, virtuous monk, have cast?' It is said that Chan Master Xitang Zhizang (name of a Chan master) met an angel on the road, who stayed for a meal. By chance, a donkey brayed. The angel said, 'Tathagata (another name for monk).' Xitang looked up. The angel then pointed at the donkey. Xitang then pointed at the angel. The angel was speechless. The Master added, 'Just imitate the donkey's braying.' It is said that Deng Yin Feng (name of a Chan master) destroyed the dignity hall in Xiangzhou, wearing only an undershirt. He picked up a hammer by the anvil and said, 'If you can say it, I won't hit.' At that time, the crowd was silent. Yin Feng then hit once. The Master said, 'Deng Yin Feng, strange, very strange! But ultimately, he couldn't hit.' He also said, 'At that time, the crowd was there by chance.' It is said that Layman Liang (name of a person) visited Mazu (name of a Chan master). Mazu asked, 'What sutra are you lecturing on?' He replied, 'The Heart Sutra.' Mazu asked, 'What are you using to lecture?' He replied, 'Using the mind to lecture.' Mazu said, 'The mind is like a performer, and intention is like a musician. How can they lecture on the sutra?' Liang said, 'If the mind cannot lecture, can emptiness lecture?' Mazu said, 'It is precisely emptiness that can lecture.' Liang left in a huff. Mazu then called out, 'Layman!' Liang turned his head. Mazu said, 'From birth to old age, it is just this.' Liang then had an awakening. The Master said, 'Look at how compassionate the ancients were in teaching people. How do you understand it now? Don't gather here and engage in delusional thoughts.' It is said that Furong (name of a person) visited Guizong (name of a Chan master) and asked, 'What is Buddha?' Guizong said, 'If I tell you, would you believe it?' Furong said, 'Venerable Monk's sincere words, how dare I not believe?' Guizong said, 'It is' --------------------------------------------------------------------------------
Chinese
汝便是。芙蓉云。如何保任。归宗云。一翳在眼。空华乱坠。师云。若无后语。何处讨归宗。 举南泉问维那。今日普请作甚么。对云。拽磨。南泉云。磨从尔拽。不得动着磨中心树子。维那无语。师代云。恁么即不拽也。 举盐官一日谓众云。虚空为鼓。须弥为椎。甚么人打得。众无对。有僧举似南泉。南泉云。王老师。不打这破鼓。师别云。王老师不打。 举盐官竖起拂子。问讲华严僧。这个是第几种法界。座主沉吟。盐官云。思而知虑而解。是鬼家活计。日下孤灯。果然失照。师代。拊掌三下。 举大慈寰中禅师。因僧辞。乃问。什么处去。僧云。江西去。大慈云。将取老僧去得么。僧云。非但和尚。更有过于和尚。亦不将去。师别云。和尚若去。某甲提笠子。 举大慈上堂云。山僧不解答话。祇能识病。时有僧出。大慈便归方丈。师云。众中唤作病在目前不识。 举僧问大珠。如何是佛。大珠云。清谭对面。非佛而谁。众皆茫然。师云。是即没交涉。 举有新到。谓赵州云。某甲从长安来。横担一条拄杖。不曾拨着一人。赵州云。自是大德拄杖短。僧无对。师代云。呵呵。 举僧问赵州。承师有言。世界坏时。此性不坏。如何是此性。赵州云。四大五阴。 现代汉语译本 ‘你就是。芙蓉云（Furong Yun）。如何保任？’归宗（Guizong）说：‘一翳在眼，空华乱坠。’师（指某位禅师）说：‘若无后语，何处讨归宗？’ 举南泉（Nanquan）问维那（Vina，寺院中的职务，负责僧众的纪律和秩序）：‘今日普请作甚么？’对云：‘拽磨。’南泉云：‘磨从尔拽，不得动着磨中心树子。’维那无语。师代云：‘恁么即不拽也。’ 举盐官（Yanguan）一日谓众云：‘虚空为鼓，须弥（Sumeru，佛教宇宙观中的山名）为椎。甚么人打得？’众无对。有僧举似南泉。南泉云：‘王老师，不打这破鼓。’师别云：‘王老师不打。’ 举盐官竖起拂子（fuzi，一种禅宗常用的法器）。问讲华严（Huayan，佛教宗派名）僧：‘这个是第几种法界？’座主沉吟。盐官云：‘思而知虑而解，是鬼家活计。日下孤灯，果然失照。’师代：拊掌三下。 举大慈寰中禅师（Daci Huanzhong Chanshi）。因僧辞，乃问：‘什么处去？’僧云：‘江西去。’大慈云：‘将取老僧去得么？’僧云：‘非但和尚，更有过于和尚，亦不将去。’师别云：‘和尚若去，某甲提笠子。’ 举大慈上堂云：‘山僧不解答话，祇能识病。’时有僧出。大慈便归方丈。师云：‘众中唤作病在目前不识。’ 举僧问大珠（Dazhu）：‘如何是佛？’大珠云：‘清谭对面，非佛而谁？’众皆茫然。师云：‘是即没交涉。’ 举有新到。谓赵州（Zhaozhou）云：‘某甲从长安来。横担一条拄杖，不曾拨着一人。’赵州云：‘自是大德拄杖短。’僧无对。师代云：‘呵呵。’ 举僧问赵州：‘承师有言，世界坏时，此性不坏。如何是此性？’赵州云：‘四大五阴。’
English
English version ‘You are it. Furong Yun (Furong Yun). How do you maintain it?’ Guizong (Guizong) said, ‘One speck in the eye, and empty flowers fall in confusion.’ The Master (referring to a certain Chan master) said, ‘If there are no further words, where can Guizong be found?’ It is said that Nanquan (Nanquan) asked the Vina (Vina, a position in the monastery responsible for the discipline and order of the monks), ‘What are you doing for the general labor today?’ He replied, ‘Turning the millstone.’ Nanquan said, ‘The millstone is turned by you, but you must not move the tree in the center of the millstone.’ The Vina was speechless. The Master substituted, saying, ‘In that case, it is not turned.’ It is said that Yanguan (Yanguan) once said to the assembly, ‘The empty space is the drum, and Sumeru (Sumeru, the name of a mountain in the Buddhist cosmology) is the mallet. Who can beat it?’ No one answered. A monk told Nanquan about it. Nanquan said, ‘Teacher Wang, do not beat this broken drum.’ The Master added, ‘Teacher Wang does not beat it.’ It is said that Yanguan raised his whisk (fuzi, a ritual implement commonly used in Zen Buddhism). He asked a monk lecturing on the Huayan (Huayan, a Buddhist school) Sutra, ‘Which kind of Dharmadhatu is this?’ The lecturer hesitated. Yanguan said, ‘To know through thinking and to understand through deliberation is the livelihood of ghosts. A solitary lamp under the sun indeed loses its light.’ The Master substituted by clapping his hands three times. It is said that Chan Master Daci Huanzhong (Daci Huanzhong Chanshi), because a monk was taking his leave, asked, ‘Where are you going?’ The monk said, ‘To Jiangxi.’ Daci said, ‘Can you take this old monk with you?’ The monk said, ‘Not only the Abbot, but even someone greater than the Abbot, I will not take.’ The Master added, ‘If the Abbot goes, I will carry his bamboo hat.’ It is said that Daci, ascending the Dharma hall, said, ‘This mountain monk does not answer questions, but only recognizes illnesses.’ At that time, a monk came forward. Daci then returned to his room. The Master said, ‘Among the assembly, this is called not recognizing the illness right in front of one’s eyes.’ It is said that a monk asked Dazhu (Dazhu), ‘What is Buddha?’ Dazhu said, ‘Clear conversation face to face, who but Buddha?’ The assembly was all at a loss. The Master said, ‘That is irrelevant.’ It is said that a newcomer said to Zhaozhou (Zhaozhou), ‘I come from Chang'an. Carrying a staff across my shoulder, I have not bumped into a single person.’ Zhaozhou said, ‘It is just that your staff is too short, Great Virtue.’ The monk was speechless. The Master substituted, saying, ‘Hehe.’ It is said that a monk asked Zhaozhou, ‘I have heard the Master say that when the world is destroyed, this nature is not destroyed. What is this nature?’ Zhaozhou said, ‘The four elements and the five skandhas.’ --------------------------------------------------------------------------------
Chinese
僧云。此犹是坏底。如何是此性。赵州云。四大五阴。师云。是一个两个。是坏不坏。且作么生会。试断看。 举秘魔和尚。常持一木叉。每见僧来礼拜。即叉颈云。道得也叉下死。道不得也叉下死。速道速道。学徒鲜有对者。师代云。乞命乞命。 举德山示众云。今夜不答话。问话者三十棒。时有僧出礼拜。德山便打。僧云。某甲话也未问。和尚因甚么打某甲。德山云。汝是甚处人。云。新罗人。德山云。未跨船舷。好与三十棒。师云。大小德山。话作两橛。 举僧问雪峰。拈槌竖拂。不当宗乘。未审。和尚如何。雪峰竖起拂子。僧乃抱头出去。雪峰不顾。师代云。大众。看此一员大将。又举雪峰谓镜清云。古来有老宿。引官人巡堂。云。此一众。尽是学佛法僧。官人云。金屑虽贵。又作么生。老宿无对。镜清代云。比来抛砖引玉。师别云。官人何得贵耳贱目。 举僧问夹山。如何是夹山境。夹山云。猿抱子归青嶂里。鸟衔花落碧岩前。师云。我二十年。祇作境话会。 举龙牙问德山。学人仗镆鎁剑。拟取师头时如何。德山引颈近前云。㘞。师别云。汝向甚么处下手。 举投子问僧。久向疏山姜头。莫便是否。僧无对。师代云。向重和尚日久。又举僧问。一等是水。为甚么海 现代汉语译本 僧人问道：‘这仍然是坏灭的现象，什么是它的本性？’赵州禅师回答：‘四大五阴。’僧人说：‘是一个还是两个？是坏灭还是不坏灭？要怎么理解？请您判断。’ 举例说明秘魔和尚，经常拿着一根木叉（一种刑具）。每当看见僧人前来礼拜，就用木叉叉住他的脖子，说：‘说得出来就叉下死，说不出来也叉下死。快说！快说！’学徒很少有人能回答。赵州禅师代答说：‘乞命！乞命！’ 举例说明德山宣鉴禅师向大众开示说：‘今晚不回答问题，问问题的人打三十棒。’当时有个僧人出来礼拜，德山禅师就打他。僧人说：‘我话还没问，和尚为什么打我？’德山禅师问：‘你是哪里人？’僧人回答：‘新罗人。’德山禅师说：‘还没跨上船舷，就该打三十棒。’赵州禅师评论说：‘德山禅师真是，把话说成两截。’ 举例说明有僧人问雪峰义存禅师：‘拈槌竖拂（佛教仪式），不符合宗乘（禅宗宗旨），不知和尚您怎么样？’雪峰禅师竖起拂子。僧人于是抱着头跑了出去。雪峰禅师不理睬他。赵州禅师代答说：‘各位，看这位大将。’又举例说明雪峰禅师对镜清禅师说：‘古时候有位老宿，带领官员巡视禅堂，说：‘这一众僧人，都是学习佛法的僧人。’官员说：‘金屑虽然贵重，又有什么用呢？’老宿无言以对。镜清禅师代答说：‘这是比来抛砖引玉。’赵州禅师另外评论说：‘官员怎么能贵耳贱目呢？’ 举例说明有僧人问夹山善会禅师：‘什么是夹山境？’夹山禅师回答：‘猿猴抱着幼崽回到青翠的山峰里，鸟儿衔着花朵落在碧绿的岩石前。’赵州禅师评论说：‘我二十年来，只是把这些当作风景话来理解。’ 举例说明龙牙禅师问德山宣鉴禅师：‘学人拿着镆鎁剑（宝剑），想要取师父的头，该怎么办？’德山禅师伸长脖子靠近他说：‘㘞（砍吧）。’赵州禅师另外评论说：‘你向哪里下手？’ 举例说明投子禅师问僧人：‘久闻疏山姜头（指疏山禅师），莫非就是你吗？’僧人无言以对。赵州禅师代答说：‘向往和尚很久了。’又举例说明有僧人问道：‘同样是水，为什么海水