禪宗師徒對話使用多種的幽默類型，諸如反諷、雙關語和妙答語。本文探討其他類型的禪宗幽默文本，包括韻文、遊戲、喝罵式對話、以及前設操弄等。 當今幽默研究幾乎一致的認為「失諧」是幽默對話或文本的一個必要成份。 然而，本文透過以上四類文本之分析發現： 幽默不一定源自於失諧， 失諧也不一定導致幽默， 幽默其實可以僅僅是前設的否定， 其惟一先決條件是「關聯」的存在。 這一項觀察足以支持認知語用範疇的重要研究成果：吉歐拉（1991）的關聯要件和阿塔多（2000）的最小干預原則。

As pointed out in Lai (2006), Chan masters use verbal irony, puns, and witty remarks in their verbal interactions with disciples. In addition to these humor categories, there are other types of Chan texts, which become the subject of this study: (1) those which are playful but not humorous, (2) texts which contain incongruity but do not evoke humorous effects, and (3) humorous texts that do not contain incongruity. Specifically, this paper explores Chan texts that contain rhyming, game playing, iconoclastic discourse, and play with presuppositions. Since a near-consensus among humor researchers is that verbal humor is derived from the element of incongruity in the text, this paper aims at finding out factors that lead to non-humor in incongruous texts and humor in texts which do not contain incongruity. It is found that humor can emerge in its simplest form – a mere negation of presupposition – so long as relevance exists. This provides evidence for Giora’s (1991) Relevance Requirement and Attardo’s (2000) Principle of Least Disruption.