English
English version: 'Non-existence' is 'existence,' and 'existence' is 'non-existence.' Being able to enter this state allows one to enter the Sudden Teaching. Chan Master Cheng also said, 'This shout of mine is not used as just a shout.' Existence and non-existence are both unattainable, and all emotions and understandings vanish. When speaking of 'existence,' not a speck of dust can stand; when speaking of 'non-existence,' it horizontally pervades the entire void. This one shout can enter hundreds of thousands of millions of shouts; hundreds of thousands of millions of shouts can enter this one shout. This is being able to enter the Perfect Teaching. Chan Master Shan unconsciously rose from his seat and bowed twice to Chan Master Cheng. Chan Master Cheng then said to Chan Master Shan, 'It's not just this one shout that is like this, but even speech, silence, action, stillness, all times, all places, all things, all matters, must be in accordance with the truth, in accordance with the capacity, pervasive and without omission.' Thereupon, the fourfold assembly present were all very happy, having heard a principle they had never heard before. The Emperor (Long Yan) was very pleased. Buddhist Monk Riri, after entering the world, resided at Jingshan. The prefectural governor invited him to open a Dharma hall at Lingyin Temple. Upon descending from the seat, Vice Minister Feng asked, 'The monk once said, 'Do not act like this insect (a metaphor for ignorance),' why did you fail?' Buddhist Monk Riri replied, 'The entire earth is Abbot Gao (referring to himself), how do you intend to feel around and search?' As Vice Minister Feng was hesitating, Buddhist Monk Riri struck him with his palm. At that moment, the officials present turned pale with fright. Vice Minister Feng laughed loudly and said, 'I and the Elder met with the Dharma.' Later, Buddhist Monk Baiyang Shun heard of this matter and, on behalf of Vice Minister Feng, raised his palm and said, 'Considering that you are a new Elder.' Then, on behalf of Buddhist Monk Riri, he lifted his kasaya and said, 'Many people want it but cannot obtain it.' Chief Seat Yuanli received his training at Jiaoshan. He initially visited Buddhist Monk Yan at Taiping Temple in Shu Prefecture. Each time he entered the abbot's room, Buddhist Monk Yan would say to him, 'A monastic must understand black and white (good and bad) well.' After two years, Chief Seat Yuanli suddenly realized his own view and went to see Buddhist Monk Yan, who nodded in approval. Buddhist Monk Yan later moved to the Fifth Ancestor Temple, and Chief Seat Yuanli went with him. At that time, Buddhist Monk Foyan was only seventeen years old and also joined Buddhist Monk Yan's disciples. Whenever he had a question, Buddhist Monk Yan would say, 'I am not as good as you, you will understand it well yourself.' Or he would say, 'I don't understand. I am not as good as you.' Buddhist Monk Foyan was therefore uncertain. So he asked, 'Who among your disciples has received the master's true transmission?' Buddhist Monk Yan said, 'I once said to Chief Seat Li, 'Studying Buddhism requires having the eye to distinguish black and white.' Chief Seat Li understood it.' Buddhist Monk Foyan asked Chief Seat Li for guidance, and after several years, he understood the meaning. Later, Buddhist Monk Foyan entered the world to propagate the Dharma, and Chief Seat Li was still alive. A monk came from Longmen, and Chief Seat Li asked, 'What is at Longmen?' --------------------------------------------------------------------------------
Chinese
何言句。僧曰。有问。透网金鳞以何为食。答曰。罗笼不肯住。呼唤不回头。礼曰。远兄名不虚得。雪堂尝有颂曰。我不会兮不如你。达磨当门缺两齿。满堂无限白苹风。明明不自秋江起。又曰。我不会兮不如你。堪笑千花生碓觜。善财谩到百城游。何曾蹋着自家底。礼崇宁间再到三祖。僧问。向什么处去。礼云。有眼无耳朵。六月火边坐。僧问。未审意旨如何。礼曰。家贫犹自可。路贫愁杀人。复有问。金刚经云。一切善法。如何是善法。礼起行曰。上是天。下是地。中间坐底坐。立底立。唤什么作善法。礼后老于四明瑞岩。 王正言(御讳)。为江西漕。久参晦堂不契。一日。问曰。得和尚甚深法者何人。堂曰。有云岩新长老。王谒新。问曰。尝闻三缘和合而生。又闻即死即生。何故有夺胎而生者。某实疑之。新曰。如正言作漕。随所至处即居其位。还疑否。曰。不疑。新曰。此既不疑。彼何疑耶。正言于言下领解。 圆通秀。得天衣怀印证后。遍参至浮山。远一见而器之。意欲收拾秀。示以九带曰。我做九带就。未尝示人。汝试捡点看。秀已知来意。留偈便出。曰。撮得髻根牢即休。一朝何暇两梳头。大体还他肌骨好。不搽红粉也风流。 灵源清禅师。住太平。经由五祖。举镇州大萝卜因缘 现代汉语译本 什么叫做‘句’？有僧人提问：‘透出渔网的金鳞鱼以什么为食？’（透网金鳞：比喻摆脱束缚、获得自由的人或事物）礼禅师回答：‘罗网笼子不肯住，呼唤也不回头。’（罗笼：捕鱼的工具）僧人赞叹道：‘远禅师的名声果然名不虚传。’雪堂禅师曾经作颂说：‘我不会啊不如你，达摩祖师当门缺了两颗牙。（达摩：禅宗初祖）满堂无限的白苹花风，明明不是从秋江上兴起的。’又说：‘我不会啊不如你，真可笑千花生在石臼的嘴边。（碓：舂米的工具）善财童子白白地跑遍了一百座城池，何曾踩到自己脚下的土地？’（善财：华严经中的求道者）礼禅师在崇宁年间（1102-1106）再次来到三祖寺。有僧人问：‘您要到什么地方去？’礼禅师说：‘有眼睛却没有耳朵，六月里在火边坐。’僧人问：‘不知这话是什么意思？’礼禅师说：‘家里贫穷还可以忍受，路上贫穷才愁死人。’又有人问：‘《金刚经》上说：一切善法。什么是善法？’礼禅师起身行走，说：‘上面是天，下面是地，中间坐的坐，站的站。叫什么作善法？’礼禅师后来在四明瑞岩寺养老。 王正言（御讳：皇帝的名讳，这里指宋徽宗）担任江西漕运使。很久以前就参拜晦堂禅师，但一直没有领悟。有一天，他问道：‘得到和尚您最深奥的佛法的是什么人？’晦堂禅师说：‘有云岩新长老。’王正言于是去拜访新长老，问道：‘我曾经听说三缘和合而生，又听说即死即生，为什么会有夺胎而生的人呢？（三缘：佛教指产生事物的三种条件；夺胎：指灵魂转世投胎）我实在对此感到疑惑。’新长老说：‘就像您王正言做漕运使，无论到什么地方，就占据那个位置，您对此感到疑惑吗？’王正言说：‘不疑惑。’新长老说：‘既然对此不疑惑，那对那个疑惑什么呢？’王正言在言语下领悟了。 圆通秀禅师，得到天衣怀禅师的印证后，四处参学，来到浮山。远禅师一见到他就很器重他，想要收留秀禅师。于是拿出九带袈裟给他看，说：‘我做的九带袈裟，从来没有给别人看过，你试着检查一下。’秀禅师已经知道他的意思，留下偈颂便离开了，说：‘抓紧发髻的根部就足够了，哪里还有空闲一天梳两次头？（髻：盘在头顶的发结）大体还是肌骨好，不涂脂抹粉也风流。’ 灵源清禅师，住在太平寺。经过五祖寺时，举了镇州大萝卜的因缘。