復州乾明機聰禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

僧問。如何是佛法大意。師曰。此問不虗。問。如何是東禪境。師曰。定水不曾離舊岸。紅塵爭敢入波來。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange tur

梁山巖禪師法嗣

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

鼎州梁山善冀禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

僧問。撥塵見佛時如何。師曰。莫眼華。問。和尚幾時成佛。師曰。且莫壓良為賤。曰。為甚麼不肯承當。師曰。好事不如無。師頌魯祖面壁曰。魯祖三昧最省力。才見僧來便面壁。若是知心達道人。不在揚眉便相悉。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching r

道吾詮禪師法嗣

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

相州天平山契愚禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

僧問。師唱誰家曲。宗風嗣阿誰。師曰。杖皷兩頭打。問。如何是祖師西來意。師曰。鎮州蘿蔔。石含茶居士問。法無動搖時如何。師曰。你從潞府來。士曰。一步也不曾驀。師曰。因甚得到這裡。士曰。和尚睡語作麼。師曰。放你三十棒。官人問。無鄰可隔。為甚麼不相見。師曰。怨阿誰。師廊下行次。見僧。以拄杖示之。僧便近前接。師便打。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing

青原下十一世

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

投子青禪師法嗣

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

東京天寧芙蓉道楷禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

沂州崔氏子。自幼學闢穀。隱伊陽山。後遊京師。籍名術臺寺。試法華得度。謁投子於海會。乃問。佛祖言句。如家常茶飯。離此之外。別有為人處也無。子曰。汝道寰中天子敕。還假堯舜禹湯也無。師欲進語。子以拂子摵師口曰。汝發意來。早有三十棒也。師即開悟。再拜便行。子曰。且來。闍黎。師不顧。子曰。汝到不疑之地邪。師即以手掩耳。後作典座。子曰。廚務勾當不易。師曰。不敢。子曰。煑粥邪。蒸飯邪。師曰。人工淘米著火。行者煑粥蒸飯。子曰。汝作甚麼。師曰。和尚慈悲。放他閑去。一日侍投子遊菜園。子度拄杖與師。師接得便隨行。子曰。理合恁麼。師曰。與和尚提鞋挈杖。也不為分外。子曰。有同行在。師曰。那一人不受教。子休去。至晚問師。早來說話未盡。師曰。請和尚舉。子曰。卯生日。戌生月。師即點燈來。子曰。汝上來下去。總不徒然。師曰。在和尚左右。理合如此。子曰。奴兒婢子。誰家屋裡無。師曰。和尚年尊。闕他不可。子曰。得恁麼殷勤。師曰。報恩有分。住後。僧問。胡家曲子不墮五音。韻出青霄。請師吹唱。師曰。木雞啼夜半。鐵鳳呌天明。曰。恁麼則一句曲含千古韻。滿堂雲水盡知音。師曰。無舌童兒能繼和。曰。作家宗師。人天眼目。師曰。禁取兩片皮。問。夜半正明。天曉不露。如何是不露底事。師曰。滿船空載月。漁父宿蘆花。問。如何是曹洞家風。師曰。繩床風雨爛。方丈草來侵。問。如何是直截根源。師曰。足下已生草。舉步落危坡。上堂。晝入祗陀之苑。皓月當天。夜登靈鷲之山。太陽溢目。烏鵶似雪。孤鴈成群。鐵狗吠而凌霄。泥牛鬬而入海。正當恁麼時。十方共聚。彼我何分。古佛場中。祖師門下。大家出一隻手。接待往來知識。諸仁者。且道成得箇甚麼事。良久曰。剩栽無影樹。留與後人看。上堂。才陞此座。已涉塵勞。更乃凝眸。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves this encounter as guidance for later practitioners. The meaning is to see clearly, act freely, and not seek outside the present mind. In this record, ordinary images disclose the unobstructed Dharma. The dialogue ends when the student bows, departs, or remains without an answer. This is presented as a complete instruction in the manner of the ancient teachers. The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves th

自彰瑕玷。別傳一句。勾賊破家。不失本宗。狐狸戀窟。所以真如凡聖。皆是夢言。佛及眾生。並為增語。到這裡迴光返照。撒手承當。未免寒蟬抱枯木。泣盡不回頭。上堂。喚作一句。已是埋沒宗風。曲為今時。通途消耗。所以借功明位。用在體處。借位明功。體在用處。若也體用雙明。如門扇兩開。不得向兩扇上著意。不見新豐老子道。峰巒秀異。鶴不停機。靈木迢然。鳳無依倚。直得功成不處。電火難追。擬議之間。長途萬裡。上堂。臘月三十日已前即不問。臘月三十日事作麼生。諸仁者到這裡。佛也為你不得。法也為你不得。祖師也為你不得。天下老和尚也為你不得。山僧也為你不得。閻羅老子也為你不得。直須盡卻今時去。若也盡卻今時。佛也不奈他何。法也不奈他何。祖師也不奈他何。天下老和尚也不奈他何。山僧也不奈他何。閻羅老子也不奈他何。諸人且道。如何是盡卻今時底道理。還會麼。明年更有新條在。惱亂春風卒未休。問。如何是道。師曰。無角泥牛犇夜攔。上堂。鐘皷喧喧報未聞。一聲驚起夢中人。圓常靜應無餘事。誰道觀音別有門。良久曰。還會麼。休問補陀巖上客。鶯聲啼斷海山雲。上堂。拈拄杖曰。這裡薦得。盡是諸佛建立邊事。直饒東湧西沒。卷舒自在。也未夢見七佛已前消息。須知有一人。不從人得。不受教詔。不落階級。若識此人。一生參學事畢。驀召大眾曰。更若凝眸。不勞相見。上堂。良久曰。青山常運步。石女夜生兒。便下座。上堂。假言唱道。落在今時。設使無舌人解語。無腳人能行。要且未能與那一人相應。還會麼。龍吟徒側耳。虎嘯謾沉吟。問。如何是兼帶之語。師曰。妙用全施該世界。木人閑步火中來。曰。如何是和尚家風。師曰。眾人皆見。曰。未審見箇甚麼。師曰。東壁打西壁。大觀初。開封尹李孝壽奏師道行卓冠叢林。宜有褒顯。即賜紫方袍。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves this encounter as guidance for later practitioners. The meaning is to see clearly, act freely, and not seek outside the present mind. In this record, ordinary images disclose the unobstructed Dharma. The dialogue ends when the student bows, departs, or remains without an answer. This is presented as a complete instruction in the manner of the ancient teachers. The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The mas

號定照禪師。內臣持勑命至。師謝恩竟。乃陳己志。出家時甞有重誓。不為利名。專誠學道。用資九族。苟渝願心。當棄身命。父母以此聽許。今若不守本志。竊冐寵光。則佛法．親盟背矣。於是修表具辭。復降旨京尹堅俾受之。師確守不回。以拒命坐罪。奉旨下棘寺。與從輕。寺吏聞有司。欲徙淄州。有司曰有疾。與免刑。及吏問之。師曰。無疾。曰。何有灸瘢邪。師曰。昔者疾。今日愈。吏令思之。師曰。已悉厚意。但妄非所安。乃恬然就刑而行。從之者如歸市。及抵淄州。僦居。學者愈親。明年冬。勑令自便。庵於芙蓉湖心。道俗川湊。示眾曰。夫出家者為厭塵勞。求脫生死。休心息念。斷絕攀緣。故名出家。豈可以等閑利養。埋沒平生。直須兩頭撒開。中間放下。遇聲遇色。如石上栽花。見利見名。似眼中著屑。況從無始以來。不是不曾經歷。又不是不知次第。不過翻頭作尾。止於如此。何須苦苦貪戀。如今不歇。更待何時。所以先聖教人。祇要盡卻今時。能盡今時。更有何事。若得心中無事。佛祖猶是冤家。一切世事。自然冷淡。方始那邊相應。你不見隱山至死不肯見人。趙州至死不肯告人。匾擔拾橡栗為食。大梅以荷葉為衣。紙衣道者祇披紙。玄泰上座祇著布。石霜置枯木堂與人坐臥。祇要死了你心。投子使人辦米。同煑共䬸。要得省取你事。且從上諸聖。有如此榜樣。若無長處。如何甘得。諸仁者。若也於斯體究。的不虧人。若也不肯承當。向後深恐費力。山僧行業無取。忝主山門。豈可坐費常住。頓忘先聖付囑。今者輒斆古人。為住持體例。與諸人議定。更不下山。不赴齋。不發化主。唯將本院莊課一歲所得。均作三百六十分。日取一分用之。更不隨人添減。可以備飯則作飯。作飯不足則作粥。作粥不足則作米湯。新到相見。茶湯而已。更不煎點。唯置一茶堂。自去取用。務要省緣。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves this encounter as guidance for later practitioners. The meaning is to see clearly, act freely, and not seek outside the present mind. In this record, ordinary images disclose the unobstructed Dharma. The dialogue ends when the student bows, departs, or remains without an answer. This is presented as a complete instruction in the manner of the ancient teachers. The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, dire

專一辦道。又況活計具足。風景不疎。華解笑。鳥解啼。木馬長鳴。石牛善走。天外之青山寡色。耳畔之鳴泉無聲。嶺上猿啼。露濕中宵之月。林間鶴唳。風回清曉之松。春風起時。枯木龍吟。秋葉凋而寒林華散。玉堦鋪苔蘚之紋。人面帶煙霞之色。音塵寂爾。消息宛然。一味蕭條。無可趣向。山僧今日向諸人面前。說家門已是不著便。豈可更去陞堂入室。拈槌豎拂。東喝西棒。張眉努目。如癇病發相似。不唯屈沈上座。況亦辜負先聖。你不見達磨西來少室山下。面壁九年。二祖至於立雪斷臂。可謂受盡艱辛。然而達磨不曾措了一詞。二祖不曾問著一句。還喚達磨作不為人。得麼。二祖做不求師。得麼。山僧每至說著古聖做處。便覺無地容身。慚愧後人軟弱。又況百味珍羞。遞相供養。道我四事具足。方可發心。祇恐做手腳不迭。便是隔生隔世去也。時光似箭。深為可惜。雖然如是。更在他人從長相度。山僧也強教你不得。諸仁者還見古人偈麼。山田脫粟飯。野菜淡黃虀。吃則從君吃。不吃任東西。伏惟同道。各自努力。珍重。政和七年冬。賜額曰華嚴禪寺。八年五月十四日。索筆書偈。付侍僧曰。吾年七十六。世緣今已足。生不愛天堂。死不怕地獄。撒手橫身三界外。騰騰任運何拘束。移時乃逝。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves this encounter as guidance for later practitioners. The meaning is to see clearly, act freely, and not seek outside the present mind. In this record, ordinary images disclose the unobstructed Dharma. The dialogue ends when the student bows, departs, or remains without an answer. This is presented as a compl

隨州大洪山報恩禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

衛之黎陽劉氏子。世皆碩儒。師未冠舉方略。擢上第。後厭塵境。請於朝。乞謝簪紱為僧。上從其請。遂遊心祖道。至投子未久。即悟心要。子曰。汝再來人也。宜自護持。辭謁諸名宿。皆蒙印可。丞相韓公縝請開法於西京少林。未幾。大洪革律為禪。詔師居之。上堂。五五二十五。案山雷。主山雨。明眼衲僧。莫教錯舉。僧問。九鼎澄波即不問。為祥為瑞事如何。師曰。古今不墜。曰。這箇且拈放一邊。向上還有事也無。師曰。太無厭生。曰。作家宗師。師曰。也不消得。上堂。如斯話會。誰是知音。直饒向一句下。千眼頓開。端的有幾箇是迷逢達磨。諸人要識達磨祖師麼。乃舉手作揑勢。曰。達磨鼻孔在少林手裡。若放開去。也從教此土西天。說黃道黑。欺胡謾漢。若不放過。不消一揑。有人要與祖師作主。便請出來與少林相見。還有麼。良久。曰果然。上堂。拈起拄杖曰。昔日德山臨濟。信手拈來。便能坐斷十方。壁立千仞。直得冰河焰起。枯木花芳。諸人若也善能橫擔竪夯。徧問諸方。苟或不然。少林倒行此令去也。擊禪床一下。僧問。一箭一群即不問。一箭一箇事如何。師曰。中也。曰。還端的也無。師曰。同聲相應。同氣相求。曰。恁麼則石鞏猶在。師曰。非但一箇兩箇。曰。好事不如無。師曰。穿卻了也。問。三玄三要即不問。五位君臣事若何。師曰。非公境界。曰。恁麼則石人拊掌。木女呵呵。師曰。杓卜聽虗聲。熟睡饒譫語。曰。若不上來伸此問。焉能得見少林機。師曰。放過即不可。隨後便打。上堂。橫按拄杖曰。便與麼休去。已落二三。更若忉忉。終成異見。既到這裡。又不可弓折箭盡去也。且衲僧家遠則能照。近則能明。乃拈起拄杖曰。穿卻德山鼻孔。換卻臨濟眼睛。掀翻大海。撥轉虗空。且道三千里外。誰是知音。於斯明得。大似杲日照天。苟或未明。不免雲騰致雨。卓一下。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves this encounter as guidance for later practitioners. The meaning is to see clearly, act freely, and not seek outside the present mind. In this record, ordinary images disclose the unobstructed Dharma. The dialogue ends when the student bows, departs, or remains without an answer. This is presented as a complete instruction in the manner of the ancient teachers. The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or correcte

問。祖師西來。九年面壁。最後一句。請師舉唱。師曰。面黑眼睛白。師甞設百問。以問學者。其略曰。假使百千劫。所作業不忘。為甚麼一稱南無佛。罪滅河沙劫。又作此○相。曰。森羅萬象。總在其中。具眼禪人。試請甄別。上堂。拈拄杖曰。看。看。大地雪漫漫。春來特地寒。靈峰與少室。料掉不相干。休論佛意祖意。謾謂言端語端。鐵牛放去無蹤跡。明月蘆花君自看。卓拄杖。下座。師素與無盡居士張公商英友善。無盡甞以書問三教大要。曰。清涼疏第三卷。西域邪見。不出四見。此方儒道。亦不出此四見。如莊老計自然為因。能生萬物。即是邪因。易曰。太極生兩儀。太極為因。亦是邪因。若謂一陰一陽之謂道。能生萬物。亦是邪因。若計一為虗無。則是無因。今疑老子自然與西天外道自然不同。何以言之。老子曰。常無欲以觀其妙。常有欲以觀其徼。無欲則常。有徼則已。入其道矣。謂之邪因。豈有說乎。易曰。一陰一陽之謂道。陰陽不測之謂神。神也者。妙萬物而為言。寂然不動。感而遂通天下之故。今乃破陰陽變易之道為邪因。撥去不測之神。豈有說乎。望紙後批示。以斷疑網故也。師答曰。西域外道宗多途。要其會歸。不出有無四見而已。謂有見．無見．亦有亦無見．非有非無見也。蓋不即一心為道。則道非我有。故名外道。不即諸法是心。則法隨見異。故名邪見。如謂之有。有則有無。如謂之無。無則無有。有無則有見競生。無有則無見斯起。若亦有亦無見。非有非無見。亦猶是也。夫不能離諸見。則無以明自心。無以明自心。則不能知正道矣。故經云。言詞所說法。小智妄分別。不能了自心。云何知正道。又曰。有見即為垢。此則未為見。遠離於諸見。如是乃見佛。以此論之。邪正異途。正由見悟殊致故也。故清涼以莊老計道法自然。能生萬物。易謂太極生兩儀。一陰一陽之謂道。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves this encounter as guidance for later practitioners. The meaning is to see clearly, act freely, and not seek outside the present mind. In this record, ordinary images disclose the unobstructed Dharma. The dialogue ends when the student bows, departs, or remains without an answer. This is presented as a complete instruction in the manner of the ancient teachers. The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inw

以自然太極為因。一陰一陽為道。能生萬物。則是邪因。計一為虗無。則是無因。甞試論之。夫三界唯心。萬緣一致。心生故法生。心滅故法滅。推而廣之。彌綸萬有而非有。統而會之。究竟寂滅而非無。非無亦非非無。非有亦非非有。四執既亡。百非斯遣。則自然因緣。皆為戲論。虗無真實。俱是假名矣。至若謂太極陰陽。能生萬物。常無常有。斯為眾妙之門。陰陽不測。是謂無方之神。雖聖人設教。示悟多方。然既異一心。寧非四見。何以明之。蓋虗無為道。道則是無。若自然。若太極。若一陰一陽為道。道則是有。常無常有。則是亦無亦有。陰陽不測。則是非有非無。先儒或謂妙萬物謂之神。則非物。物物則亦是無。故西天諸大論師。皆以心外有法為外道。萬法唯心為正宗。蓋以心為宗。則諸見自亡。言雖或異。未足以為異也。心外有法。則諸見競生。言雖或同。未足以為同也。雖然。儒道聖人。固非不知之。乃存而不論耳。良以未即明指一心。為萬法之宗。雖或言之。猶不論也。如西天外道。皆大權菩薩示化之所施為。橫生諸見。曲盡異端。以明佛法是為正道。此其所以為聖人之道。順逆皆宗。非思議之所能知矣。故古人有言。緣昔真宗未至。孔子且以繫心。今知理有所歸。不應猶執權教。然知權之為權。未必知權也。知權之為實。斯知權矣。是亦周孔老莊設教立言之本意。一大事因緣之所成始．所成終也。然則三教一心。同途異轍。究竟道宗。本無言說。非維摩大士。孰能知此意也。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves this encounter as guidance for later practitioners. The meaning is to see clearly, act freely, and not seek outside the present mind. In this record, ordinary images disclose the unobstructed Dharma. The dialogue ends when the student bows, departs, or remains without an answer. This is presented as a complete instruction in the manner of the ancient teachers. The passage records a dialogue in the Chan tradition. A monk

沂州洞山雲禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

上堂。秋風卷地。夜雨翻空。可中別有清涼。箇裡更無熱惱。是誰活計。到者方知。才落見聞。即居途路。且道到家後如何。任運獨行無伴侶。不居正位不居偏。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct exp

長安福應文禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

上堂。明明百草頭。明明祖師意。直下便承當。錯認弓為矢。惺惺底築著磕著。懵懂底和泥合水。龜毛拂逼塞虗空。兔角杖撐天拄地。日射珊瑚林。知心能幾幾。擊禪床下座。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct exp

滁州龍蟠聖壽曇廣禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

僧問。師唱誰家曲。宗風嗣阿誰。師曰。楊廣山頭雲靄靄。月華庵畔栢青青。曰。恁麼則投子嫡嗣。大陽親孫也。師曰。未跨鐵牛。棒如雨點。曰。今日已知端的。師曰。一任敲甎打瓦。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct exp

青原下十二世

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

芙蓉楷禪師法嗣

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

鄧州丹霞子淳禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

劒州賈氏子。弱冠為僧。徹證於芙蓉之室。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。肇法師恁麼道。祇解指蹤話跡。且不能拈示於人。丹霞今日擘開宇宙。打破形山。為諸人拈出。具眼者辨取。以拄杖卓一下。曰。還見麼。鷺鶿立雪非同色。明月蘆花不似他。上堂。舉德山示眾曰。我宗無語句。實無一法與人。德山恁麼說話。可謂是祇知入草求人。不覺通身泥水。子細觀來。祇具一隻眼。若是丹霞則不然。我宗有語句。金刀剪不開。深深玄妙旨。玉女夜懷胎。上堂。亭亭日午猶虧半。寂寂三更尚未圓。六戶不曾知暖意。往來常在月明前。上堂。寶月流輝。澄潭布影。水無蘸月之意。月無分照之心。水月兩忘。方可稱斷。所以道。昇天底事直須颺卻。十成底事直須去卻。擲地金聲。不須回顧。若能如是。始解向異類中行。諸人到這裡。還相委悉麼。良久曰。常行不舉人間步。披毛戴角混塵泥。僧問。牛頭未見四祖時如何。師曰。金菊乍開蜂競採。曰。見後如何。師曰。苗枯華謝了無依。宣和己亥春。示寂。塔全身於洪山之南。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves this encounter as guidance for later practitioners. The meaning is to see clearly, act freely, and not seek outside the present mind. In this record, ordinary images disclose the unobstructed Dharma. The dialogue ends when the studen

東京淨因枯木法成禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

嘉興崇德人也。上堂。燈籠忽爾笑咍咍。如何露柱亦懷胎。天明生得白頭女。至今遊蕩不歸來。這冤家。好歸來。黃花與翠竹。早晚為誰栽。上堂。知有佛祖向上事。方有說話分。諸禪德且道。那箇是佛祖向上事。有箇人家兒子。六根不具。七識不全。是大闡提無佛種性。逢佛殺佛。逢祖殺祖。天堂收不得。地獄攝無門。大眾還識此人麼。良久曰。對面不仙陀。睡多饒寐語。上堂。歸元性無二。方便有多門。但了歸元性。何愁方便門。諸人要會歸元性麼。露柱將來作木杓。旁人不肯任從伊。要會方便門麼。木杓將來作露拄。撐天拄地也相宜。且道不落方便門一句作麼生道。三十年後莫教錯舉。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves this

洪州寶峰闡提惟照禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

簡州李氏子。幼超邁而惡俗。一日授書至性相近也。習相遠也。遽曰。凡聖本一體。以習故差別。我知之矣。即趨成都師鹿苑清泰。年十九。剃染登具。泰令聽起信於大慈。師輒歸臥。泰詰之。師曰。既稱正信大乘。豈言說所能了。乃虗心遊方。謁芙蓉於大洪。甞夜坐閣道。適風雪震薄。聞警盜者傳呼過之。隨有所得。辭去。大觀中芙蓉嬰難。師自三吳。欲趨沂水。僕夫迷道。師舉杖擊之。忽大悟。嘆曰。是地非鼇山也邪。比至沂。芙蓉望而喜曰。紹隆吾宗。必子數輩矣。因留躬耕湖上。累年智證成就。出領招提。遷甘露．三祖。宣和壬寅。詔補圓通。棄去。復居泐潭。上堂。古佛道。我初成正覺。親見大地眾生悉皆成正覺。後來又道。深固幽遠。無人能到。㘞沒見識漢。好龍頭蛇尾。便下座。上堂。過去諸佛已入涅槃了也。汝等諸人。不應追念。未來諸佛未出於世。汝等諸人。不要妄想。正當今日。你是何人。參。上堂。伯夷隘。柳下惠不恭。君子不由也。二邊不立。中道不安時作麼生。拈拄杖曰。鴛鴦繡出從君看。不把金針度與人。上堂。太陽門下。妙唱彌高。明月堂前。知音蓋寡。不免舟橫江渚。棹舉清波。唱慶堯年。和清平樂。如斯告報。普請承當。擬議之間。白雲萬裡。上堂。本自不生。今亦無滅。是死不得底樣子。當處出生。隨處滅盡。是活生受底規模。大丈夫漢。直須處生死流。臥荊棘林。俯仰屈伸。隨機施設。能如是也。無量方便。莊嚴三昧。大解脫門。蕩然頓開。其或未然。無量煩惱。一切塵勞。嶽立面前。塞卻古路。上堂。古人道。墮肢體。黜聰明。離形去智。同於大道。正當恁麼時。且道是甚麼人刪詩書。定禮樂。還委悉麼。禮雲禮雲。玉帛云乎哉。樂雲樂雲。鐘皷云乎哉。問。承師有言。雲黯黯處獨秀峰挺出。月朦朦裡泐潭水光生。豈不是寶峰境。師曰。若是寶峰境。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves this encounter as guidance for later practitioners. The meaning is to see clearly, act freely, and not seek outside the present mind. In this record, ordinary images disclose the unobstructed Dharma. The dialogue ends when the student bows, departs, or remains without an answer. This is presented as a complete instruction in the manner of the ancient teachers. The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student in

憑君子細看。曰。如何是境中人。師曰。看取令行時。曰。祇如承言須會宗。勿自立規矩。如何是和尚宗。師曰。須知雲外千峰上。別有靈松帶露寒。雪下。僧問。祖師西來即不問。時節因緣事若何。師曰。一片兩片三四片。落在眼中猶不薦。建炎二年正月七日。示寂。闍維得設利如珠琲。舌齒不壞。塔於寺之西峰。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearance

襄州石門元易禪師

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answ

潼川稅氏子。上堂。十方同聚會。箇箇學無為。此是選佛場。心空及第歸。大眾祇如聞見覺知未嘗有間。作麼生說箇心空底道理。莫是見而不見。聞而不聞。為之心空邪。錯。莫是忘機息慮。萬法俱捐。銷能所以入玄宗。泯性相而歸法界。為之心空邪。錯。恁麼也不得。不恁麼也不得。恁麼不恁麼總不得。未審畢竟作麼生。還會麼。良久曰。若寔無為無不為。天堂地獄長相隨。三尺杖子攪黃河。八臂那吒冷眼窺。無限魚龍盡奔走。捉得循河三腳龜。脫取殻。鐵錐錐。吉凶之兆便分輝。借問東村白頭老。吉凶未兆若何為。休休休。古往今來春復秋。白日騰騰隨分過。更嫌何處不風流。咄。上堂。皓月當空。澄潭無影。紫微轉處夕陽輝。彩鳳歸時天欲曉。碧霄雲外。石筍橫空。綠水波中。泥牛駕浪。懷胎玉兔。曉過西岑。抱子金雞。夜棲東嶺。於斯明得。始知夜明簾外。別是家風。空王殿中。聖凡絕跡。且道作麼生是夜明簾外事。還委悉麼。正值秋風來入戶。一聲砧杵落誰家。僧問。古鏡未磨時如何。師曰。精靈皺眉。曰。磨後如何。師曰。波斯彈指。曰。為甚麼如此。師曰。好事不出門。紹興丁丑七月二十五日。坐寂。火後收設利。塔於學射山。

The passage records a dialogue in the Chan tradition. A monk asked about the Way, and the master answered with a pointed saying. The exchange turns the question back to direct experience and awakening. The teaching rejects attachment to words and appearances, directing the student inward. The master affirmed the insight, or corrected it with a brief reply. The account preserves this encounter as guidance for later practitioners. The meaning is to see clearly, act freely, and not seek outside the present mind. In this record, ordinary images disclose the unobstructed Dharma. The dialogue ends when the student bows, departs, or remains without an answer. This is presented as

Records of the Transmission of the Lamp, Volume Ten