English
English version: Slippery Head (a monk's Dharma name). An (a monk's Dharma name) said, 'I was once stumped by the abbot's dull words.' Thereupon, he took the book and smoked it over the stove, chanting, 'Namo Samantabodhanam (Homage to the Universal Buddhas).' An stepped forward and snapped his fingers. He then opened the book and read it himself. An also spent the summer at Jiangshan. Yuanwu (a monk's Dharma name) had him appointed as a standing monk (a type of monastic position). At the end of the summer retreat, Deshan (a monk's Dharma name) sent someone to welcome An. As An was packing, Yuanwu came and asked, 'What do you need for your journey tomorrow?' An replied, 'I need dozens of fathoms of short songs, and only two or three lines of long verses.' Yuanwu then composed a verse to send him off, saying, 'When sent on a mission, do not disgrace your task; in response to circumstances, value focused replies. In peaceful meditation, dare to stroke the tiger's whiskers, transcending all conventions in every action. Not only arrange things properly under the bright window, but also move to the meditation bed, approaching the perilous cliffs. Raising the mallet and whisk, vigorously debate, the sound like gold and jade, as swift as thunder. For ninety days, openly promote the fundamental principles (the fundamental tenets of Zen Buddhism), monks gather in large numbers, following and learning for a long time. The means to untie bonds are decisive and swift, driving away the oxen and seizing food also appear graceful and generous. As summer ends, longing for the mountains and wanting to return, concluding a period of life in Wuling (referring to a life of seclusion). The principles filling the chest, walking along the way, there is no worry of lacking confidants. Before leaving, ask me for a farewell poem, this is like a vajra circle (a metaphor for the solid Dharma) wrapped in a chestnut burr (a thorny plant). Short songs need dozens of fathoms, long verses only need two or three lines. The golden-haired lion can freely turn around, this is an outstanding person in the monastery. Soon after, a great roar will be heard on the solitary peak, the five petals and one flower (the lineage of Zen Buddhism), the universe is full of vitality.' Later, An opened the Dharma at Lingyan, inheriting the Buddha-nature (referring to the inherent nature of the Buddha). Chan Master Hui, a native of Wuzhou (present-day Jinhua area, Zhejiang), studied under Abbot Yuwang Chen and resided in Xiyan, Nanjian. Implementing the new land surveying method (a system for measuring land), Chan Master Hui removed tea trees and planted pine and cypress trees. Someone complained to the government, and the government pursued him urgently. Chan Master Hui said, 'Wait a moment, I will leave now.' Thereupon, he shaved his head, bathed, and ascended the hall to bid farewell to the assembly, saying, 'The mission urges me to leave without stopping, it is better to depart permanently, the matter is clear. There was once a song of no-birth (referring to the unborn and undying Dharma), it is gratifying that it has been tuned today.' After saying this, he closed his eyes and passed away peacefully. The government then stopped the pursuit. Chan Master Deng of Taiping in Shuzhou (present-day Anhui), was well-versed in scriptures and treatises, and spoke of Chan relying on doctrines. Abbot Baiyun Yan wrote a verse (a type of poetry) and sent it to him, saying, 'The moon on the head of Baiyun Mountain, the shadow of the pine tree at Taiping Temple, a good night without wild winds, all form a beautiful realm.' Chan Master Deng received the verse and recited it. Not long after, in the Zen (Zen Buddhism) --------------------------------------------------------------------------------
Chinese
门方彻渊奥。后雪堂和尚云。后两句。学者往往增其解路。不若只看前两句。自有径正发药人底道理。 净因成禅师。同法真．圆悟．慈受并十大法师。斋于太尉陈公良弼府第。时 徽宗私幸观其法会。善华严者。对众问诸禅师曰。吾佛设教。自小乘至圆顿。扫除空有。独证真常。然后万德庄严。方名为佛。禅师一喝转凡成圣。与诸经论。似相违背。今一喝若能入五教。是为正说。若不能入。是为邪说。诸禅师顾成。成曰。如法师所问。不足三大禅师之酬。净因小长老可以使法师无惑也。成召善。善应诺。成曰。法师所谓佛法小乘教者。乃有义也。大乘始教者。乃空义也。大乘终教者。乃不有不空义也。大乘顿教者。乃即有即空义也。一乘圆教者。乃不空而不有。不有而不空义也。如我一喝。非惟能入五教。至于百工伎艺。诸子百家。悉皆能入。成乃喝一喝。问善曰。还闻么。善曰。闻。成曰。汝既闻。则此一喝是有。能入小乘教。成须臾又召善曰。还闻么。曰。不闻。成曰。汝既不闻。则适来一喝是无。能入始教。成又顾善曰。我初一喝。汝既道有。喝久声消。汝复道无。道无则元初实有。道有则于今实无。不有不无。能入终教。成又曰。我有一喝之时。有非是有。因无故有。无一喝之时。无非是无。因有故 现代汉语译本： 门径方能彻底领悟其深奥之处。后雪堂和尚说，后面的两句话，学者往往增加理解的途径，不如只看前面的两句话，自有直接而正确的开示人的道理。 净因成禅师与法真、圆悟、慈受以及十大法师，在太尉陈公良弼的府邸一同斋戒。当时宋徽宗（1100-1126）私下前往观看他们的法会。一位精通《华严经》的法师，当众问各位禅师说：‘我佛设立教法，从小乘到圆顿，扫除空与有，独自证悟真常，然后以万种功德庄严自身，才称为佛。禅师的一喝却能使凡人转为圣人，与各种经论似乎相互违背。如今这一喝如果能够融入五教，就是正确的说法；如果不能融入，就是邪说。’各位禅师看着净因成禅师，成禅师说：‘像法师所问的问题，不足以让三大禅师来回答，净因小长老可以使法师不再疑惑。’成禅师叫善法师，善法师应诺。成禅师说：‘法师所说的佛法小乘教，是有义；大乘始教，是空义；大乘终教，是不有不空义；大乘顿教，是即有即空义；一乘圆教，是不空而不有，不有而不空义。像我这一喝，不仅能够融入五教，甚至连各种工匠技艺、诸子百家，都能够融入。’成禅师于是喝了一声，问善法师说：‘还听见吗？’善法师说：‘听见了。’成禅师说：‘你既然听见了，那么这一喝就是有，能够融入小乘教。’成禅师过了一会儿又叫善法师说：‘还听见吗？’善法师说：‘没听见。’成禅师说：‘你既然没听见，那么刚才那一喝就是无，能够融入始教。’成禅师又看着善法师说：‘我最初一喝，你既然说有，喝完声音消失，你又说无。说无，则原本确实是有；说有，则现在确实是无。不有不无，能够融入终教。’成禅师又说：‘我有一喝的时候，有不是真有，因为无的缘故才有；没有一喝的时候，无不是真无，因为有的缘故才有。
English
English version: The gateway is the only way to thoroughly understand its profound mysteries. Later, Zen Master Xuetang said that scholars often add to the ways of understanding the latter two sentences. It is better to just look at the first two sentences, which naturally contain the principle of a direct and correct person who can prescribe medicine. Zen Master Jingyin Cheng, along with Dharma Master Fazhen, Yuanwu, Cishou, and the ten great Dharma masters, observed a fast at the residence of Grand Commandant Chen Gong Liangbi. At that time, Emperor Huizong of Song (1100-1126) secretly went to observe their Dharma assembly. A Dharma master who was well-versed in the *Avatamsaka Sutra* (Huayan Jing) publicly asked the Zen masters, 'Our Buddha established teachings, from the Hinayana (Xiaocheng) to the Perfect and Sudden (Yuandun), sweeping away emptiness and existence, and independently realizing True Permanence (Zhenchang). Only then, with myriad virtues adorning oneself, is one called a Buddha. However, the Zen master's single shout can transform ordinary people into sages, which seems to contradict the various sutras and treatises. Now, if this single shout can be integrated into the Five Teachings, it is a correct statement; if it cannot be integrated, it is a heretical statement.' The Zen masters looked at Zen Master Jingyin Cheng, who said, 'The question asked by the Dharma master is not worthy of being answered by the three great Zen masters. The junior elder Jingyin can dispel the Dharma master's doubts.' Zen Master Cheng called Dharma Master Shan, who responded. Zen Master Cheng said, 'The Hinayana teaching of the Buddha Dharma that the Dharma master speaks of is the meaning of existence; the Initial Teaching of the Mahayana (Dacheng) is the meaning of emptiness; the Final Teaching of the Mahayana is the meaning of neither existence nor emptiness; the Sudden Teaching of the Mahayana is the meaning of both existence and emptiness; the Perfect Teaching of the One Vehicle (Yicheng) is the meaning of neither emptiness nor non-existence, nor existence without emptiness. Like my single shout, it can not only be integrated into the Five Teachings, but even various artisan skills and the Hundred Schools of Thought can all be integrated.' Zen Master Cheng then shouted once and asked Dharma Master Shan, 'Do you hear it?' Dharma Master Shan said, 'I hear it.' Zen Master Cheng said, 'Since you hear it, then this shout is existence, and it can be integrated into the Hinayana teaching.' After a while, Zen Master Cheng called Dharma Master Shan again and said, 'Do you hear it?' Dharma Master Shan said, 'I do not hear it.' Zen Master Cheng said, 'Since you do not hear it, then the shout just now is non-existence, and it can be integrated into the Initial Teaching.' Zen Master Cheng then looked at Dharma Master Shan again and said, 'When I first shouted, since you said there was existence, and after the shout, the sound disappeared, you said there was non-existence. Saying there is non-existence, then originally there was indeed existence; saying there is existence, then now there is indeed non-existence. Neither existence nor non-existence can be integrated into the Final Teaching.' Zen Master Cheng also said, 'When I have a shout, existence is not true existence, because it exists due to non-existence; when there is no shout, non-existence is not true non-existence, because it exists due to existence.' --------------------------------------------------------------------------------
Chinese
无。即有即无。能入顿教。成又曰。我此一喝不作一喝用。有无不及。情解俱忘。道有之时。纤尘不立。道无之时。横遍虚空。即此一喝入百千万亿喝。百千万亿喝入此一喝。是能入圆教。善不觉身起于坐。再拜于成之前。成复为善曰。非惟一喝为然。乃至语默动静．一切时．一切处．一切物．一切事。契理契机。周遍无余。于是四众欢喜。闻所未闻 龙颜大悦。 佛日和尚。出世住径山。知府请就灵隐开堂。下座。冯侍郎问。和尚尝言。不作这虫豸。为什么败阙。日曰。尽大地是杲上座。作么生摸𢱢。冯拟议。佛日便掌。时僚众失色。冯大笑曰。某与长老佛法相见也。后白杨顺和尚闻之。代冯擎起掌曰。念你作新长老。又代佛日提起袈裟曰。几多人要不能得。 元礼首座。受业焦山。初参演和尚于舒之太平。凡入室。演语之曰。衲僧家明取缁素好。经二年。顿明己见。诣方丈。演颔之。演迁五祖。以礼俱往。时佛眼年方十七。亦投师席。凡有所问。演曰。我不如你。你自会得好。或曰。我不会。我不如你。佛眼于是疑之不能决。乃问曰。座下谁得和尚说话。演曰。我曾向礼上座道。参学须是具缁素眼始得。礼却会得。眼求教于礼。阅数载。方谕厥旨。后眼出世。礼尚无恙。有僧自龙门来。礼问。龙门有 现代汉语译本： ‘无’，也就是‘有’，‘有’也就是‘无’。能够领悟这种境界，就能进入顿教法门。成禅师又说：‘我这一喝，不是当作一喝来用。’有和无都无法企及，所有的情感和理解都消失殆尽。说到‘有’的时候，一丝尘埃都无法立足；说到‘无’的时候，横向遍布整个虚空。这一下喝声，能进入百千万亿喝声中；百千万亿喝声，又能进入这一下喝声中。这就是能够进入圆教法门。善禅师不知不觉地从座位上起身，向成禅师再拜。成禅师又对善禅师说：‘不仅仅是这一喝是这样，乃至言语、沉默、行动、静止，一切时间、一切地点、一切事物、一切事情，都要契合真理，契合根机，周遍而没有遗漏。’于是，在场的四众弟子都非常欢喜，听到了前所未闻的道理。 皇帝（龙颜）非常高兴。 佛日和尚，出世后住在径山。知府请他到灵隐寺开堂说法。在退座的时候，冯侍郎问道：‘和尚曾经说过，不做这种虫豸（比喻无知无觉），为什么会失败呢？’佛日和尚回答说：‘整个大地都是杲上座（指自己），你打算怎么摸索寻找？’冯侍郎正在犹豫的时候，佛日和尚就打了他一掌。当时在场的官员们都吓得变了脸色。冯侍郎大笑着说：‘我和长老是用佛法相见的啊。’后来，白杨顺和尚听说了这件事，代替冯侍郎举起手掌说：‘念在你是个新长老。’又代替佛日和尚提起袈裟说：‘很多人想要都得不到啊。’ 元礼首座，在焦山受业。最初在舒州的太平寺参拜演和尚。每次进入方丈室，演和尚都会对他说：‘衲僧家要明白缁素（黑白）才好。’过了两年，元礼首座顿悟了自己的见解，去拜见演和尚，演和尚点头认可了他。演和尚后来迁往五祖寺，元礼首座也一起去了。当时佛眼禅师才十七岁，也投到演和尚门下。凡是有所疑问，演和尚就说：‘我不如你，你自己会得很好。’或者说：‘我不会。我不如你。’佛眼禅师因此疑惑不决。于是问道：‘座下谁得到了和尚的真传？’演和尚说：‘我曾经对礼上座说，参学必须要有明辨缁素的眼光才行。礼上座却领会了。’佛眼禅师向元礼首座请教，过了几年，才明白其中的旨意。后来佛眼禅师出世弘法，元礼首座还健在。有僧人从龙门来，元礼首座问道：‘龙门有什么