Chinese
藤倚树。开口便道不是。慧一日同客药石。把箸在手忘了吃食。悟笑谓客曰。者汉参得黄杨木禅也。慧愤然问曰。和尚尝问五祖和尚有句无句如藤倚树。祖如何答。悟曰描也描不成画也画不就。又问树倒藤枯句归何处。祖曰相随来也。慧抗声曰我会也。从是豁然无有凝碍。未几取道江西。邂逅待制韩子苍剧谈儒释。深叹服之。馆于书斋半年。晨兴相揖外。非时不许讲。行不让先后。坐不问宾主。相忘尔。汝倾倒绪余。无日无法喜乐也。后以丞相张魏公挽住径山。天下衲子靡然景从。众将二万指。慧不不绳以清规。容其自律。每有禅者徴诘要义。或气论不合诤于大慧之前。慧不决巨细。例送堂司趁出。时维那绍真。蜀之义士。大慧凡有令下寝而不行。甚则令游山。后闻于慧。慧大称之曰。非妙喜龙象窟中。安得有此悦众。莹仲温曰。盖师倜傥好义。趣识高明。性虽急。量实宽。虽怒骂中实慈。众中有不徇律者。一时据令而行。未尝有伤人害物之意。师所以称之者深有旨矣。后人可不为鉴。(正续传) 冶父川禅师。苏之弓级也。以宿种故喜听禅法。常参景德谦禅师。谦示以赵州狗子无佛性因缘。早夜参究从尔废职。尉怒笞之。忽于杖下大悟玄要。谦为改名曰。汝旧呼狄三。尔名道川。此去能竖起脊梁。益加奋励。 现代汉语译本： 藤条依附树木。一开口就说‘不是’。慧有一天和客人一起用药石（指斋饭），拿着筷子却忘了吃东西。悟禅师笑着对客人说：‘这位参透了黄杨木禅。’慧愤然问道：‘和尚您曾经问五祖和尚，有句无句如藤倚树，五祖如何回答？’悟禅师说：‘描也描不成，画也画不就。’又问：‘树倒藤枯，句归何处？’五祖说：‘相随来也。’慧高声说：‘我明白了！’从此豁然开朗，没有了凝滞阻碍。不久，他前往江西，偶然遇到待制韩子苍，两人深入探讨儒释，韩子苍非常叹服他，便将他安置在书斋住了半年。每天早晨互相作揖问候之外，不是时候不允许讲法，行走不分先后，坐着不问宾主，彼此相忘于江湖。韩子苍倾倒自己的所学，没有一天不感到法喜充满。后来被丞相张魏公挽留住持径山寺，天下的僧人都纷纷效仿追随。僧众将近两万，慧禅师不用清规戒律来约束他们，而是容许他们自我约束。每当有禅者前来请教要义，或者因为意见不合在大慧禅师面前争论，慧禅师不分大小，一律送到堂司赶出去。当时维那（寺院的纲领执事）绍真，是四川的义士，大慧禅师凡是有命令下达，他就搁置不执行，严重的时候甚至命令他去游山玩水。后来这件事传到大慧禅师那里，大慧禅师大大称赞他说：‘不是妙喜（大慧禅师的号）龙象窟中，怎么能有这样令人喜悦的大众。’莹仲温说：‘大慧禅师倜傥好义，见识高明，性子虽然急，但度量实在宽宏。虽然怒骂，但其中包含着慈悲。僧众中有不遵守戒律的人，一时按照命令执行，却不曾有伤害人和物的意思。大慧禅师称赞他，其中有很深的用意啊！后人不可以不以此为鉴。’（《正续传》） 冶父川禅师，是苏州的弓级人。因为宿世的善根，喜欢听闻禅法。经常参访景德谦禅师。谦禅师用赵州‘狗子无佛性’的因缘来开示他。他早晚参究，甚至因此荒废了职务。长官愤怒地鞭打他。他忽然在杖下大悟玄要。谦禅师为他改名为道川，说：‘你以前叫狄三，现在叫道川。从此以后能挺直脊梁，更加奋发努力。’
English
English version: A vine clings to a tree. To open one's mouth is to say 'not'. One day, Hui was taking medicine with a guest. He held his chopsticks but forgot to eat. Wu smiled and said to the guest, 'This fellow has comprehended the Zen of boxwood.' Hui indignantly asked, 'The master once asked the Fifth Patriarch, 'Is there a sentence or not, like a vine clinging to a tree?' How did the Patriarch answer?' Wu said, 'It cannot be depicted, it cannot be painted.' He further asked, 'When the tree falls and the vine withers, where does the sentence return?' The Patriarch said, 'They come together.' Hui exclaimed, 'I understand!' From then on, he was enlightened and free from obstruction. Soon after, he went to Jiangxi and happened to meet Han Zicang, a court attendant. They had a deep discussion on Confucianism and Buddhism, and Han Zicang greatly admired him. He housed him in his study for half a year. Apart from bowing to each other in the morning, lecturing was not allowed at other times. They did not yield precedence in walking, nor did they inquire about the host or guest when sitting. They forgot each other in the world. Han Zicang poured out his knowledge, and there was not a day without the joy of Dharma. Later, he was persuaded by Prime Minister Zhang Weigong to reside at Jingshan Temple. The monks of the world followed him. The congregation numbered nearly twenty thousand. Hui did not restrain them with strict rules but allowed them to self-regulate. Whenever a Zen practitioner came to inquire about the essentials, or if there was a dispute due to disagreement, Hui would send them to the hall to be expelled, regardless of the matter's importance. At that time, the director Shaozhen, a righteous man from Sichuan, would often ignore Hui's orders. In severe cases, he would even order him to travel and enjoy the scenery. When Hui heard about this, he praised him greatly, saying, 'If not for the dragon's cave of Miaoxi (Great Wisdom), how could there be such a delightful assembly?' Ying Zhongwen said, 'The master is unconventional and righteous, with high insight and understanding. Although his temperament is quick, his capacity is truly broad. Although he scolds, he is truly compassionate. If there are those in the assembly who do not follow the rules, they are temporarily ordered to comply, but there is never any intention to harm people or things. The master's praise of him has a deep meaning! Later generations should take this as a lesson.' (From *Zhengxu Chuan*) Zen Master Yefu Chuan was from Gongji in Suzhou. Because of his past karma, he liked to listen to Zen teachings. He often visited Zen Master Jingde Qian. Zen Master Qian used the story of Zhaozhou's 'dog has no Buddha-nature' to instruct him. He studied it day and night, even neglecting his duties. The official was angry and beat him. Suddenly, under the blows of the staff, he had a great enlightenment of the profound essence. Zen Master Qian changed his name to Daochuan, saying, 'You were formerly called Di San, now you are called Daochuan. From now on, you will be able to straighten your spine and strive even harder.' --------------------------------------------------------------------------------
Chinese
则其道如川之增苟。其放怠无足言矣。川佩服其训。志愿弗移。尝颂金刚经。今行于世。开法冶父。冬至示众曰。群阴销尽一阳生。草木园林尽发萌。唯有衲僧无底钵。依前盛饭又盛羹。(舟峰集) 德山密禅师。会下有一禅者用工甚锐。看狗子无佛性话久无所入。一日忽见狗头如日轮之大。张口欲食之。禅者畏避席而走。邻人问其故。禅者具陈。遂白德山。山曰不必怖矣。但痛加精彩。待渠开口。撞入里许便了。禅者依教坐至中夜。狗复见前。禅者以头极力一撞。则在函柜中。于是㸌然契悟。后出世文殊。道法大振。即真禅师也。(梅溪笔录) 神照如法师问法智尊者曰。如何是经王。尊者曰汝为我主三年库事却向汝道。如敬承其命。三年毕如再请曰。今当说矣。尊者大唤本如一声。忽然契悟。颂曰。处处逢归路。头头是故乡。本来成见事。何必待思量。(教行录) 樝庵严法师。试经得度。依东山神照。照器之曰。吾宗得人益不坠矣。擢居上首。师不特以讲说为尚。凡出处语默必与其法相应而后已。时法真问止观不思议境。师曰。万法唯一心。心外无别法。心法不可得。是名妙三千。未几法真移东掖。及谢事。命师继踵。师曰。昔智者年未五十已散徒众。四明年至四十长坐不卧。吾老矣。又何 现代汉语译本：那么他的道行就像河水上涨一样，如果他放纵懈怠，那就没什么好说的了。川佩服他的教诲，志愿坚定不移。他曾经诵读《金刚经》，现在还在世上传行。他开创了冶父的佛法。冬至时，他向大众开示说：‘各种阴气消退殆尽，阳气开始生长，草木园林都开始萌发。只有我们这些衲僧（指僧人）的无底钵，依旧盛着饭又盛着羹。’（出自《舟峰集》） 德山密禅师的门下有一个禅者，用功非常精进，参看‘狗子无佛性’的话头很久都没有领悟。一天，他忽然看见狗头像太阳一样大，张开嘴想要吃他。禅者害怕躲避，离开座位跑开了。邻居问他原因，禅者详细地说了。于是他把这件事告诉了德山禅师。德山禅师说：‘不必害怕。只要更加努力用功，等待它张开嘴，撞进去就对了。’禅者按照教导，坐到半夜，狗又出现了。禅者用头极力一撞，发现自己在函柜中。于是豁然开悟。后来他出世在文殊（菩萨名）道场，弘扬佛法，非常兴盛。他就是真禅师。 神照如法师问法智尊者说：‘什么是经王？’尊者说：‘你为我主管三年库房事务，之后再告诉你。’如敬奉承他的命令。三年期满后，如再次请求说：‘现在可以说了吧？’尊者大声喊‘本如’一声，如忽然开悟。他作颂说：‘处处都能找到回家的路，处处都是故乡。本来就是现成的事情，何必等待思量。’（出自《教行录》） 樝庵严法师，通过考试经典而获得度牒（出家资格）。他依止东山神照禅师。神照禅师称赞他说：‘我的宗门得到人才，不会衰落了。’提拔他为上首。严法师不只是以讲经说法为重，凡是他的出处、言语、行动，必定要与佛法相应才罢休。当时，法真问他止观（佛教禅修方法）的不思议境界。严法师说：‘万法唯一心，心外没有别的法。心法不可得，这就是所谓的妙三千。’不久，法真调到东掖，等到他辞官，命令严法师接替他的位置。严法师说：‘过去智者大师不到五十岁就解散了徒众，四明尊者到了四十岁就长坐不卧。我已经老了，又何必呢？’
English
English version: Then his path is like the increasing of a river. If he indulges in laziness, there is nothing to say. Chuan admires his teachings, and his will is unwavering. He once recited the Diamond Sutra, which is still circulating in the world today. He founded the Dharma of Ye Fu. On the winter solstice, he instructed the assembly, saying: 'All kinds of yin qi (阴气, negative energy) have dissipated, and yang qi (阳气, positive energy) begins to grow. The grass and trees in the gardens are sprouting. Only the bottomless bowl of us monks still holds rice and soup.' (From 'Zhou Feng Ji' 舟峰集) Under Zen Master Deshan Mi, there was a Zen practitioner who worked very diligently, contemplating the koan 'Does a dog have Buddha-nature?' for a long time without any insight. One day, he suddenly saw the dog's head as large as the sun, opening its mouth to devour him. The Zen practitioner was frightened and ran away from his seat. A neighbor asked him the reason, and the Zen practitioner explained in detail. So he told Zen Master Deshan about it. Zen Master Deshan said, 'There is no need to be afraid. Just work harder and wait for it to open its mouth, then crash into it.' The Zen practitioner followed the instructions and sat until midnight, when the dog appeared again. The Zen practitioner crashed into it with his head with all his might, and found himself in a box. Then he suddenly attained enlightenment. Later, he appeared in the Manjusri (文殊, Bodhisattva of wisdom) Bodhisattva's temple, propagating the Dharma, which flourished greatly. He was Zen Master Zhen. Dharma Master Shenzhao Ru asked Venerable Fazhi, 'What is the King of Sutras?' The Venerable said, 'You manage the treasury affairs for me for three years, and then I will tell you.' Ru respectfully obeyed his command. After three years, Ru requested again, saying, 'Now can you tell me?' The Venerable shouted loudly, 'Ben Ru!' (本如, original suchness) Ru suddenly attained enlightenment. He composed a verse saying, 'Everywhere I meet the way home, everywhere is my hometown. It is originally a manifest matter, why wait for contemplation?' (From 'Jiao Xing Lu' 教行录) Dharma Master Zha'an Yan passed the sutra examination and obtained ordination (出家资格, permission to leave home life). He relied on Zen Master Shenzhao of Dongshan. Zen Master Shenzhao praised him, saying, 'My sect has obtained talent and will not decline.' He promoted him to the head seat. Dharma Master Yan not only emphasized lecturing on the sutras, but also ensured that all his actions, words, and deeds were in accordance with the Dharma. At that time, Fazhen asked him about the inconceivable state of Samatha-vipassana (止观, Buddhist meditation methods). Dharma Master Yan said, 'All dharmas are one mind, and there is no other dharma outside the mind. The mind-dharma is unattainable, which is called the wonderful three thousand.' Soon, Fazhen was transferred to Dongye, and when he resigned, he ordered Dharma Master Yan to succeed him. Dharma Master Yan said, 'In the past, Zhiyi (智者, Great Master Zhiyi) dissolved his disciples before the age of fifty, and Venerable Siming sat without lying down at the age of forty. I am old, so why bother?' --------------------------------------------------------------------------------
Chinese
人。讵暇住山乎。竟不受。隐居灵鹫之东峰。有樝木一本。结庵于傍。名曰樝庵。其文曰。予年六十归卜草庵。庵成养病其中。且不以矫激流俗为意。庵之左有樝一树。因名焉。夫樝非名果珍也。比之于梨栗岂无愧色。然梨以爽故致刻。栗以甘故见啖。傥使梨栗有识性而自求于无用之地。且不可得。彼樝者与桲为类。虽香而涩。强啖之。香不可使腹实。涩不可使口爽。纵三尺竖子亦希采焉。磊磊在枝有自得之状。是可佳尔。於戏。人以智故劳其骨。樝以涩故安其身。智乎涩乎。何者为真。予之不智。得与樝邻。师奉身之具止一小钵。晨昼之餐唯三白。如是独居二十年。闭门宴坐世不可亲。毗尼条章轻重等护。便用之物细至于扊扅悉有洁触。寂寥自得。专以安养为所期。一夕梦池中生大莲华天乐四列。师曰此吾净土相也。七日果逝。(行业等记) 昔有一尊宿以道学为宗教所重。晚年被 旨住山。雅为 圣君赏遇。临终 上震悼。诏令宣葬。侍臣奏曰。此僧衣钵太富见讼有司。 上不悦。眷礼遂衰。少云曰。惜哉。世利能蔽名丧德。今丰储厚敛者乌可不戒。(少云杂编) 古德浴室示众偈曰。从本腥臊假合成。皮毛津腻逐时生。直饶倾海终朝洗。洗到驴年不解清。身惹尘埃沽尚浅。心随欲境染尤深。堪怜举 世忘源者。只洗皮肤不洗心。满斛盛汤大杓浇。檀那更望利相饶。后生若不知来处。福似须弥立见销。(湖心石刻) 分庵主。为道猛裂无食息暇。一日倚石阑看狗子话。雨来不觉。良久衣湿。知是雨尔。后因行江干闻阶司喝侍郎来。忽然大悟。偈云。几年个事挂胸怀。问尽诸方眼不开。肝胆此时俱裂破。一声江上侍郎来。从是不规所寓。庵居剑门。化被岭表。偈语走笔而成。自题像曰。面目兜搜。语言薄恶。痴痴酣酣。磊磊落落。骂风骂雨当慈悲。是圣是凡难摸索。每日桥头桥尾等个人。世无王良。伯乐一生空过却。(隐山) 灵源清禅师。南州武宁人。风神莹彻。好学不倦。黄太史曰。清兄好学若饥渴者之嗜饮食。依晦堂。昼夜参决至忘寝膳。一日晦堂与客语话次。清侍立。客去久之。清只在旧处立。堂呼之曰清兄死了也。于是有省。清与佛鉴书曰。某两处住持。凡接东山师兄书。未尝有一句言及世谛。其叮咛委嘱在忘躯弘示此道而已。到黄龙得书云。今年诸庄皆旱损。我总不忧。只忧禅家无眼。一夏百余人入室。举个赵州狗子话。无一人透得。此为可忧。至哉斯言。与忧院门不办怕官人嫌责。虑声名不扬恐徒属不盛者。实相远矣。(汀江笔语等) 佛灯珣禅师。霅川人。久依佛鉴和尚。随众 现代汉语译本： 世人遗忘了本源。只洗涤身体的皮肤，却不洗涤心灵。用满斛的汤水，用大勺浇灌，施主还希望得到更多的利益。后辈如果不知道从何而来，所积的福报就像须弥山一样，立刻就会消散。（湖心石刻） 分庵主，为了求道而勇猛精进，没有片刻的休息。一天，他靠在石栏边观看狗的活动。下雨了他也没有察觉，过了很久衣服都湿了，才知道是下雨了。后来，他在江边行走，听到衙役呼喊‘侍郎来了’，忽然大悟。他写了一首偈：‘几年来这件事一直挂在心怀，问遍各地的禅师，眼睛也没有打开。肝胆在此时都破裂了，一声江上侍郎来。’从此以后，他不再固定居住的地方，在剑门结庐而居，教化普及到岭南一带。他写偈语信手而成，自己题写画像说：‘面貌丑陋，言语粗俗，痴痴傻傻，光明磊落。骂风骂雨当作慈悲，是圣是凡难以捉摸。每天在桥头桥尾等待有缘人，世上没有王良（善于相马的人），伯乐（善于相马的人）一生也白白度过。’（隐山） 灵源清禅师，南州武宁人。风度神采清澈明亮，勤奋好学不知疲倦。黄太史说：‘清兄爱好学习就像饥渴的人渴望饮食一样。’他依止晦堂禅师，日夜参禅决疑，甚至忘记了睡觉吃饭。一天，晦堂禅师与客人谈话，清禅师在一旁侍立。客人离开很久之后，清禅师还站在原来的地方。晦堂禅师呼唤他说：‘清兄死了吗？’于是清禅师有所领悟。清禅师给佛鉴禅师写信说：‘我住在两处寺院，凡是接到东山师兄的来信，没有一句提到世俗的事情，他所叮嘱的只是要忘记自身，弘扬佛道而已。’到黄龙寺时，收到来信说：‘今年各地的庄稼都因为干旱而受损，我一点也不忧虑，只忧虑禅宗门下没有慧眼之人。一个夏天有一百多人进入禅室，举赵州狗子（赵州禅师关于狗子有没有佛性的著名公案）的话头，没有一个人能够参透，这才是值得忧虑的事情。’这话说得太好了！那些忧虑寺院的事务办不好，害怕官人责怪，担心声名不显扬，恐怕徒弟不兴盛的人，与真正的佛道实在相差太远了。（汀江笔语等） 佛灯珣禅师，霅川人。长期依止佛鉴和尚，跟随大众。