T48n2022_禪林寶訓
大正藏第 48 冊 No. 2022 禪林寶訓
No. 2022
禪林寶訓序
寶訓者。昔妙喜竹庵誅茅江西雲門時共集。予淳熙間。游云居得之老僧祖安。惜其年深蠹損首尾不完。後來或見於語錄傳記中。積之十年僅五十篇余。仍取黃龍下至佛照簡堂諸老遺語。節葺類三百篇。其所得有先後。而不以古今為詮次。大概使學者削勢利人我趨道德仁義而已。其文理優遊平易。無高誕荒邈詭異之跡。實可以助入道之遠猷也。且將刊木以廣流傳。必有同志之士。一見而心許者予。雖老死丘壑而志願足矣。東吳沙門凈善書。
禪林寶訓卷第一
東吳沙門凈善重集
明教嵩和尚曰。尊莫尊乎道。美莫美乎德。道德之所存。雖匹夫非窮也。道德之所不存。雖王天下非通也。伯夷叔齊昔之餓夫也。今以其人而比之。而人皆喜。桀紂幽厲昔之人主也。今以其人而比之。而人皆怒。是故學者患道德之不充乎身。不患勢位之不在乎己(鐔津集)。
明教曰。聖賢之學。固非一日之具。日不足繼之以夜。積之歲月。自然可成。故曰。學以聚之。問以辨之。斯言學非辨問無由發明。今學者所至罕有發一言問辨於人者。不知將何以裨助性地。成日新之益乎(九峰集)。
明教曰。
【現代漢語翻譯】 現代漢語譯本
大正藏第 48 冊 No. 2022 禪林寶訓
No. 2022
禪林寶訓序
所謂'寶訓'，是過去妙喜（Dahui Zonggao，禪宗大師）在竹庵（寺廟名）誅茅（指隱居）江西雲門（寺廟名）時共同收集的。我在淳熙年間，遊歷云居山（地名）時從老僧祖安處得到它。可惜它年代久遠，被蟲蛀蝕，首尾不完整。後來有時在語錄和傳記中見到一些，積累了十年也只有五十多篇。於是又選取了黃龍（Huanglong Huinan，禪宗大師）以下直到佛照簡堂（Fozhao Jiantang，禪宗大師）等諸位老禪師的遺語，整理補充到三百篇左右。這些資料的獲得有先有後，但不以古今作為編排順序的標準。大概是想讓學習的人削減追逐權勢利益、分別人我的心，趨向道德仁義罷了。這些文章的文辭義理從容平和，沒有高談闊論、荒誕渺遠、怪異的痕跡，確實可以幫助人走上入道的長遠道路。並且將要刊印完成的書，以廣泛流傳。一定會有志同道合的人，一見而心領神會。我即使老死在山野，也心滿意足了。東吳沙門凈善書。
禪林寶訓卷第一
東吳沙門凈善重新編輯
明教嵩（Mingjiao Song，僧人）和尚說：'最尊貴的莫過於道，最美好的莫過於德。道德存在的地方，即使是普通百姓也不會是窮困的。道德不存在的地方，即使擁有天下也不是通達的。伯夷（Boyi，商末周初人）叔齊（Shuqi，商末周初人）過去是餓死的人，現在如果用他們來作比，人們都會高興。桀（Jie，夏朝末代君主）紂（Zhou，商朝末代君主）幽（You，西周君主）厲（Li，西周君主）過去是人君，現在如果用他們來作比，人們都會憤怒。因此，學習的人擔心的是道德是否充實自身，而不是擔心權勢地位是否屬於自己。'（鐔津集）
明教說：'聖賢的學問，本來就不是一天可以具備的。白天不足，就用夜晚來繼續，積累年月，自然可以成就。所以說：'學以聚之，問以辨之。'這句話說明學習如果沒有辨析提問，就沒有辦法啓發明白。現在學習的人，到任何地方都很少向人發一言提問辨析，不知道將用什麼來幫助滋養心性，成就日日更新的益處呢？'（九峰集）
明教說：
【English Translation】 English version
Tripitaka Volume 48 No. 2022 Zen Forest Treasures
No. 2022
Preface to Zen Forest Treasures
The so-called 'Treasures' are what Dahui Zonggao (a Chan master) and others collected together when they were living in seclusion at Yunmen (a temple) in Jiangxi. I obtained it from an old monk, Zuan, when I traveled to Yunju Mountain (a place name) during the Chunxi period. Unfortunately, it was old and damaged by insects, and the beginning and end were incomplete. Later, I sometimes saw some of it in recorded sayings and biographies, and after accumulating it for ten years, there were only more than fifty chapters. So I selected the remaining words of old Chan masters from Huanglong Huinan (a Chan master) down to Fozhao Jiantang (a Chan master), and reorganized and supplemented them to about three hundred chapters. The acquisition of these materials was in no particular order, and the order of arrangement was not based on ancient or modern times. The general idea is to make learners reduce their pursuit of power and profit, and their discrimination between self and others, and to move towards morality, benevolence, and righteousness. The words and meanings of these articles are leisurely and peaceful, without any traces of high-sounding talk, absurd remoteness, or strangeness, and they can indeed help people embark on the long road to enlightenment. And it will be printed into a book to spread it widely. There will surely be like-minded people who will understand it at first sight. Even if I die old in the mountains, I will be satisfied. Written by Shramana Jingshan of Dongwu.
Zen Forest Treasures, Volume 1
Re-edited by Shramana Jingshan of Dongwu
Monk Mingjiao Song (a monk) said: 'Nothing is more honorable than the Dao, and nothing is more beautiful than virtue. Where morality exists, even a commoner will not be poor. Where morality does not exist, even if one possesses the world, one will not be enlightened. Boyi (a person from the end of the Shang Dynasty) and Shuqi (a person from the end of the Shang Dynasty) were starving people in the past, but now if they are used as a comparison, people will be happy. Jie (the last ruler of the Xia Dynasty), Zhou (the last ruler of the Shang Dynasty), You (a ruler of the Western Zhou Dynasty), and Li (a ruler of the Western Zhou Dynasty) were rulers in the past, but now if they are used as a comparison, people will be angry. Therefore, what learners worry about is whether morality fills themselves, not whether power and position belong to them.' (Collected Works of Xinjin)
Mingjiao said: 'The learning of sages and worthies is not something that can be acquired in a day. If the day is not enough, continue with the night, and accumulate years, and it will naturally be accomplished. Therefore, it is said: 'Learn to accumulate it, and ask to distinguish it.' This sentence explains that if learning does not have analysis and questioning, there is no way to enlighten and understand. Now, learners rarely ask a question or make a distinction to others wherever they go. I don't know what they will use to help nourish their nature and achieve the benefit of daily renewal?' (Collected Works of Jiufeng)
Mingjiao said:
太史公讀孟子。至梁惠王問何以利吾國。不覺置卷長嘆。嗟乎。利誠亂之始也。故夫子罕言利。常防其原也。原者始也。尊崇貧賤。好利之弊。何以別焉。夫在公者。取利不公則法亂。在私者以欺取利則事亂。事亂則人爭不平。法亂則民怨不伏。其悖戾斗諍。不顧死亡者。自此發矣。是不亦利誠亂之始也。且聖賢深戒去利尊先仁義。而後世尚有恃利相欺。傷風敗教者何限。況復公然張其征利之道而行之。欲天下風俗正而不澆不薄。其可得乎(鐔津集)。
明教曰。凡人所為之惡。有有形者有無形者。無形之惡害人者也。有形之惡殺人者也。殺人之惡小。害人之惡大。所以游宴中有鴆毒。談笑中有戈矛。堂奧中有虎豹。鄰巷中有戎狄。自非聖賢絕之於未萌。防之於禮法。則其為害也。不亦甚乎(西湖廣記)。
明教曰。大覺璉和尚住育王。因二僧爭施利不已。主事莫能斷。大覺呼至。責之曰。昔包公判開封。民有自陳以白金百兩寄我者亡矣。今還其家。其子不受。望公召其子還之。公嘆異即召其子語之。其子辭曰。先父存日。無白金私寄他室。二人固讓久之。公不得已。責付在城寺觀修冥福。以薦亡者。予目睹其事。且塵勞中人。尚能疏財慕義如此。爾為佛弟子。不識廉恥若是。遂依叢林法擯之(西湖廣記
【現代漢語翻譯】 現代漢語譯本：太史公讀《孟子》，讀到梁惠王問怎樣才能使他的國家得到利益時，不禁放下書卷，長聲嘆息。唉！利益實在是禍亂的開端啊！所以孔夫子很少談論利益，常常防備它產生禍亂的根源。根源就是開始。如果尊崇貧賤而又喜好利益，那和為富不仁的弊端有什麼區別呢？在公職人員那裡，如果獲取利益不公正，那麼法紀就會混亂；在普通百姓那裡，如果用欺騙的手段獲取利益，那麼事情就會混亂。事情混亂，人們就會爭鬥不平；法紀混亂，百姓就會怨恨不服。那些違背常理、爭鬥不休、不顧死亡的人，就是從這裡開始的。這難道不是利益實在是禍亂的開端嗎？況且聖賢們深深告誡人們要去除利益，尊崇仁義，可是後世還有依靠利益互相欺騙，敗壞社會風氣和道德教化的人，又有多少呢？更何況公然宣揚他們徵逐利益的方法並且實行它，想要天下的風俗純正而不澆薄，難道能夠做到嗎？（《鐔津集》）
明教說：大凡人們所做的惡事，有有形的，有無形的。無形的惡事是會害人的，有形的惡事是會殺人的。殺人的惡事小，害人的惡事大。所以遊樂宴飲中有鴆毒（毒酒），談笑風生中有刀槍，廳堂深處有虎豹，鄰里之間有外族侵擾。如果不是聖賢在禍患沒有萌芽時就加以杜絕，用禮法加以防範，那麼它所造成的危害，難道不是非常嚴重嗎？（《西湖廣記》）
明教說：大覺璉（僧人法號）和尚住在育王寺（寺廟名）。因為兩個僧人爭奪施捨的利益沒完沒了，主管僧人也沒法判決。大覺（僧人法號）把他們叫來，責備他們說：『過去包公（包拯，北宋名臣）審理開封府的案件，有個百姓自己陳述說，把白銀一百兩寄存在我這裡的人去世了。現在要還給他的家人，他的兒子卻不接受，希望您召他的兒子來還給他。』包公（包拯）感嘆這件事很奇異，就召來他的兒子對他說。他的兒子推辭說：『我父親在世的時候，沒有把白銀私下寄存在別人家。』兩個人堅決推讓了很久。包公（包拯）不得已，責令把這筆錢交給城裡的寺廟庵觀，用來做佛事，超度亡靈。我親眼看到了這件事。況且身處塵世勞苦中的人，尚且能夠疏散錢財，仰慕道義到這種地步。你們作為佛的弟子，卻不知道廉恥到這種地步！』於是按照叢林的規矩把他們驅逐了。（《西湖廣記》）
【English Translation】 English version: Grand Historian Sima Qian read Mencius. When he came to the part where King Hui of Liang asked about how to benefit his kingdom, he couldn't help but put down the scroll and sigh deeply. Alas! Profit is truly the beginning of chaos! Therefore, Confucius rarely spoke of profit, always guarding against its root cause of trouble. The root is the beginning. If one venerates the poor and lowly while also being fond of profit, how is that different from the evils of the wealthy being unbenevolent? Among those in public office, if the acquisition of profit is unjust, then the laws will be in chaos; among ordinary people, if profit is obtained through deception, then affairs will be in chaos. When affairs are in chaos, people will fight and feel injustice; when laws are in chaos, the people will resent and not submit. Those who defy reason, fight endlessly, and disregard death, start from here. Is this not truly the beginning of chaos caused by profit? Moreover, the sages deeply warned people to abandon profit and venerate benevolence and righteousness, yet how many people in later generations still rely on profit to deceive each other, corrupting social customs and moral teachings? Furthermore, openly proclaiming their ways of pursuing profit and putting them into practice, how can one expect the customs of the world to be upright and not superficial and frivolous? Is that possible? (From 'Collected Works of Tan Jin')
Mingjiao (Ming Cult) says: Of all the evil deeds that people commit, some are tangible and some are intangible. Intangible evil deeds harm people, while tangible evil deeds kill people. The evil of killing is small, while the evil of harming is great. Therefore, in feasts and banquets there is poison (zhen du), in conversations and laughter there are weapons, in the depths of halls there are tigers and leopards, and in neighboring alleys there are foreign invaders. If it were not for the sages to eliminate them before they sprout and guard against them with rituals and laws, wouldn't the harm they cause be extremely serious? (From 'Extensive Records of West Lake')
Mingjiao (Ming Cult) says: The Venerable Dajue Lian (a monk's dharma name) resided at Yuwang Temple (name of a temple). Because two monks were endlessly fighting over the benefits of offerings, the managing monk was unable to resolve it. Dajue (a monk's dharma name) called them over and rebuked them, saying: 'In the past, Judge Bao (Bao Zheng, a famous minister of the Northern Song Dynasty) was hearing cases in Kaifeng Prefecture, a commoner himself stated that the person who entrusted him with one hundred taels of silver had passed away. Now he wanted to return it to his family, but his son refused to accept it, hoping that you would summon his son to return it to him.' Judge Bao (Bao Zheng) sighed at the strangeness of this matter and summoned his son to speak to him. His son declined, saying: 'When my father was alive, he did not privately entrust silver to another's house.' The two people firmly declined for a long time. Judge Bao (Bao Zheng), having no other choice, ordered that the money be given to the temples and monasteries in the city to perform Buddhist rituals to liberate the deceased. I witnessed this matter with my own eyes. Moreover, people in the midst of worldly troubles are still able to give away wealth and admire righteousness to such an extent. You, as disciples of the Buddha, are so shameless!' Thereupon, according to the rules of the monastery, he expelled them. (From 'Extensive Records of West Lake')
)。
大覺璉和尚。初游廬山。圓通訥禪師一見。直以大器期之。或問何自而知之。訥曰。斯人中正不倚。動靜尊嚴。加以道學行誼。言簡盡理。凡人資稟如此。鮮不有成器者(九峰集)。
仁祖皇祐初。遣銀珰小使。持綠綈尺一書。召圓通訥住孝慈大伽藍。訥稱疾不起。表疏大覺應詔。或曰。聖天子旌崇道德。恩被泉石。師何固辭。訥曰。予濫廁僧倫。視聽不聰。幸安林下。飯蔬飲水。雖佛祖有所不為。況其他耶。先哲有言。大名之下難以久居。予平生行知足之計。不以聲利自累。若厭於心何日而足。故東坡嘗曰。知安則榮。知足則富。避名全節。善始善終。在圓通得之矣(行實)。
圓通訥和尚曰。躄者命在杖。失杖則顛。渡者命在舟。失舟則溺。凡林下人。自無所守。挾外勢以為重者。一旦失其所挾。皆不能免顛溺之患(廬山野錄)。
圓通訥曰。昔百丈大智禪師。建叢林立規矩。欲救像季不正之弊。曾不知。像季學者盜規矩以破百丈之叢林。上古之世。雖巢居穴處。人人自律。大智之後。雖高堂廣廈。人人自廢。故曰。安危德也。興亡數也。茍德可將。何必叢林。茍數可憑。曷用規矩(野錄)。
圓通謂大覺曰。古聖治心於未萌。防情于未亂。蓋預備則無患。所以重門擊柝以
【現代漢語翻譯】 現代漢語譯本：
大覺璉和尚，最初遊歷廬山時，圓通訥禪師一見，就以成大器之才期許他。有人問圓通訥禪師憑什麼知道。圓通訥禪師說：『這個人中正不偏頗，一舉一動都莊重嚴肅，加上他的道學品行，言語簡潔卻窮盡道理。凡是資質稟賦如此的人，很少有不能成才的。』（《九峰集》） 仁祖皇祐初年，派遣銀珰小使，拿著用綠色絲綢包裹的一尺長的書信，召請圓通訥禪師去孝慈大伽藍居住。圓通訥禪師稱病不起，讓大覺禪師上表應詔。有人說：『聖明天子表彰崇尚道德，恩澤遍及泉石，禪師為何堅決推辭？』圓通訥禪師說：『我濫竽充數于僧人行列，視力聽力都不好，幸好能安於山林之下，吃蔬菜喝水。即使是佛祖也有所不為，更何況其他呢？』先哲有言：『大名之下難以久居。』我平生奉行知足的計劃，不被聲名利益所拖累。如果內心不知滿足，什麼時候才能滿足呢？所以蘇東坡曾經說過：『知足則安樂，知足則富裕，避開名聲保全節操，善始善終。』這些道理我在圓通寺已經領悟了。（《行實》） 圓通訥和尚說：『瘸子的命在於枴杖，失去枴杖就會跌倒；渡河的人的命在於船，失去船就會溺水。凡是隱居山林的人，如果沒有自己的操守，依靠外在的勢力來加重自己的份量，一旦失去所依靠的，都不能免除跌倒溺水的禍患。』（《廬山野錄》） 圓通訥說：『過去百丈大智禪師，建立叢林，設立規矩，想要挽救末法時期不正的風氣。卻不知道，末法時期的學人盜用規矩來破壞百丈禪師的叢林。上古時代，即使是住在樹上或洞穴里，人人都能自我約束；大智禪師之後，即使是高堂廣廈，人人都在自我廢弛。所以說：『安定與危險在於德行，興盛與衰亡在於天數。』如果德行可以依靠，何必建立叢林？如果天數可以憑藉，何必設立規矩？』（《野錄》） 圓通對大覺說：『古代聖人治理內心在邪念還未萌發之時，防止情慾在還未混亂之時。因為預先準備就不會有禍患，所以要重重設門，敲擊木梆，用來警戒防備。』
【English Translation】 English version:
Dajue Lian (Great Enlightenment Lian) Monk, when he first traveled to Mount Lu, Yuetong Ne (Complete Understanding Ne) Chan Master, upon seeing him, immediately regarded him as a person of great potential. Someone asked Yuetong Ne Chan Master how he knew this. Yuetong Ne Chan Master said, 'This person is upright and impartial, his movements and stillness are dignified and solemn, and in addition, his Daoist learning and conduct are concise in speech but exhaustive in principle. Among ordinary people with such endowments, few do not become accomplished.' (Jiufeng Collection) In the early years of Emperor Renzong's Huangyou reign, he sent a silver-ornamented minor envoy with a foot-long letter wrapped in green silk to summon Yuetong Ne Chan Master to reside at the Xiaoci Great Monastery. Yuetong Ne Chan Master claimed illness and did not rise, and had Dajue Chan Master submit a memorial in response to the imperial edict. Someone said, 'The sagacious emperor praises and reveres morality, and his grace extends to springs and rocks. Why does the master firmly decline?' Yuetong Ne Chan Master said, 'I am an unworthy member of the monastic order, and my sight and hearing are not sharp. Fortunately, I can live peacefully under the forest, eating vegetables and drinking water. Even the Buddhas and Patriarchs have things they do not do, let alone others.' A wise man of the past said, 'It is difficult to live long under a great name.' I have always followed a plan of contentment in my life, and I am not burdened by fame and profit. If the heart is not satisfied, when will it be satisfied? Therefore, Su Dongpo once said, 'Knowing contentment brings peace, knowing contentment brings wealth, avoiding fame preserves integrity, and a good beginning leads to a good end.' I have understood these principles at Yuetong Temple.' (Deeds) Yuetong Ne (Complete Understanding Ne) Chan Master said, 'A cripple's life depends on a crutch; without a crutch, he will fall. A ferryman's life depends on a boat; without a boat, he will drown. All those who live in the forest, if they have no self-reliance and rely on external forces to increase their importance, once they lose what they rely on, they cannot avoid the misfortune of falling and drowning.' (Lushan Yelu) Yuetong Ne said, 'In the past, Baizhang Dazhi (Hundred Zhang Great Wisdom) Chan Master established monasteries and set up rules, wanting to save the improper customs of the Dharma-ending Age. But he did not know that the scholars of the Dharma-ending Age would steal the rules to destroy Baizhang's monasteries. In ancient times, even though people lived in nests and caves, everyone was self-disciplined. After Dazhi, even though there were high halls and wide mansions, everyone was self-abandoned. Therefore, it is said, 'Safety and danger lie in virtue, prosperity and decline lie in destiny.' If virtue can be relied upon, why establish monasteries? If destiny can be relied upon, why set up rules?' (Yelu) Yuetong said to Dajue, 'The ancient sages governed the mind before evil thoughts arose, and prevented desires before they became chaotic. Because preparation prevents misfortune, therefore, doors should be heavily guarded and wooden clappers struck to warn and defend.'
待暴客。而取諸豫也。事豫為之則易。卒為之固難。古之賢哲。有終身之憂。而無一朝之患者。誠在於斯(九峰集)。
大覺璉和尚曰。玉不琢不成器。人不學不知道。今之所以知古。后之所以知先。善者可以為法。惡者可以為戒。歷觀前輩立身揚名于當世者。鮮不學問而成之矣(九峰集)。
大覺曰。妙道之理。聖人嘗寓之於易。至周衰先王之法壞禮義亡。然後奇言異術。間出而亂俗。逮我釋迦入中土。醇以第一義示人。而始末設為慈悲。以化群生。亦所以趨於時也。自生民以來。淳樸未散。則三皇之教簡而素。春也。及情竇日鑿。五帝之教詳而文。夏也。時與世異。情隨日遷。故三王之教密而嚴。秋也。昔商周之誥誓。後世學者。故有不能曉。比當時之民。聽之而不違。則俗與今如何也。及其弊而為秦漢也。則無所不至矣。故天下有不忍愿聞者。於是我佛如來。一推之以性命之理。冬也。天有四時循環。以產生萬物。聖人設教迭相扶持。以化成天下。亦由是而已矣。然至其極也。皆不能無弊。弊者跡也。要當有聖賢者世起而救之。自秦漢以來千有餘載。風俗靡靡愈薄。聖人之教。列而鼎立。互相詆訾。大道寥寥莫之返。良可嘆也(答侍郎孫莘老書)。
大覺曰。夫為一方主者。欲行所得之道而
【現代漢語翻譯】 現代漢語譯本： 待到事情已經變得很緊急才去準備，就像從安逸中獲取一樣。事情在開始時就準備容易，等到最後才準備就困難了。古代的賢哲，有終身的憂慮，而沒有一時的禍患，實在就在於此（九峰集）。 大覺璉和尚說：『玉不打磨不成器，人不學習不知道理。現在的人之所以知道古代的事，後代的人之所以知道先代的事，好的可以作為法則，壞的可以作為警戒。縱觀前輩在世上立身揚名的人，很少不是通過學習而成功的（九峰集）。』 大覺說：『微妙的道理，聖人曾經寄託在《易經》中。到了周朝衰落，先王的法度敗壞，禮義淪喪，然後各種奇特的言論和異樣的法術，相繼出現擾亂社會風俗。等到我釋迦（釋迦牟尼佛）進入中土（中國），純粹用第一義（最高的真理）來開示人們，並且從始至終都以慈悲為懷，來教化眾生，這也是爲了適應時勢。自從有了人類以來，民風淳樸沒有散失，那麼三皇（指燧人、伏羲、神農）的教化簡要而樸素，就像春天一樣。等到人們的情慾逐漸被開鑿，五帝（指黃帝、顓頊、帝嚳、堯、舜）的教化詳細而有文采，就像夏天一樣。時代和社會不同，人情隨著時間而變化，所以三王（指禹、湯、文王）的教化周密而嚴厲，就像秋天一樣。過去商朝和周朝的誥命誓詞，後世的學者，有很多不能理解。相比當時的人民，聽了之後不會違背，那麼社會風俗和現在相比又如何呢？等到它發展到弊端叢生的秦漢時期，那就無所不至了。所以天下有不忍心願意聽到的事情。於是我佛如來（佛陀），一概用性命的道理來推演，就像冬天一樣。天有四季循環，用來產生萬物，聖人設立教化，互相扶持，用來教化天下，也就是這樣而已。然而到了它的極致，都不能沒有弊端。弊端是外在的表象。一定要有聖賢之人應運而生來拯救它。自從秦漢以來一千多年，社會風氣日漸衰敗。聖人的教化，分列而鼎立，互相詆譭，大道空虛寂寥沒有人迴歸。實在令人嘆息（答侍郎孫莘老書）。』 大覺說：『作為一方的統治者，想要推行自己所領悟的道……』
【English Translation】 English version: To prepare only when things become urgent is like taking from ease. It is easy to prepare at the beginning of things, but difficult to prepare at the end. The wise men of ancient times had lifelong worries but no sudden disasters, and the truth lies in this (Jiufeng Collection). The Venerable Dajue Lian said: 'Jade is not a useful object until it is carved; a man does not know the truth until he learns. The reason why people today know about the past, and why later generations know about the earlier ones, is that the good can be used as a law, and the bad can be used as a warning. Looking back at the predecessors who established themselves and became famous in their time, few did not achieve it through learning (Jiufeng Collection).' Dajue said: 'The subtle principle of the Tao, the sages once entrusted it to the 'Book of Changes'. When the Zhou Dynasty declined, the laws of the former kings were corrupted, and ritual and righteousness were lost, then various strange words and unusual techniques emerged one after another to disturb social customs. When my Shakya (Sakyamuni Buddha) entered the Middle Kingdom (China), he purely used the First Meaning (the highest truth) to enlighten people, and from beginning to end, he showed compassion to transform all living beings, which was also to adapt to the times. Since the beginning of mankind, when the simple and honest customs had not yet been lost, the teachings of the Three Sovereigns (Suiren, Fuxi, Shennong) were simple and plain, like spring. When people's desires were gradually opened up, the teachings of the Five Emperors (Huangdi, Zhuanxu, Diku, Yao, Shun) were detailed and refined, like summer. Times and societies are different, and human feelings change with time, so the teachings of the Three Kings (Yu, Tang, Wen) were meticulous and strict, like autumn. The proclamations and oaths of the Shang and Zhou dynasties in the past, later generations of scholars, many could not understand. Compared with the people of that time, who did not disobey after listening to them, how are the social customs compared to now? When it developed to the Qin and Han dynasties, which were full of malpractices, then there was nothing that was not done. Therefore, there were things in the world that people could not bear to hear. Therefore, my Buddha Tathagata (Buddha) used the principle of life and destiny to deduce everything, like winter. Heaven has four seasons that cycle to generate all things, and the sages set up teachings to support each other to transform the world, and that is all. However, when it reaches its extreme, there can be no drawbacks. The drawbacks are external manifestations. There must be sages who arise in response to the times to save it. Since the Qin and Han dynasties, for more than a thousand years, social customs have become increasingly decadent. The teachings of the sages are listed and stand side by side, slandering each other, and the Great Tao is empty and desolate, and no one returns to it. It is truly lamentable (Reply to Attendant Sun Xinlao).' Dajue said: 'As the ruler of one region, if you want to promote the Tao that you have realized...'
利於人。先須克己惠物下心於一切。然後視金帛如糞土。則四眾尊而歸之矣(與九仙詡和尚書)。
大覺曰。前輩有聰明之資。無安危之慮。如石門聰棲賢舜二人者。可為戒矣。然則人生定業。固難明辨。細詳其原。安得不知其為忽慢不思之過歟。故曰。禍患藏於隱微。發於人之所忽。用是觀之。尤宜謹畏(九峰集)。
云居舜和尚。字老夫。住廬山棲賢日。以郡守槐都官私忿。羅橫逆民其衣。往京都訪大覺。至山陽(楚州也)阻雪旅邸。一夕有客攜二仆破雪而至。見老夫如舊識。已而易衣拜於前。老夫問之。客曰。昔在洞山隨師。荷擔之漢陽干仆宋榮也。老夫共語疇昔。客嗟嘆之久。凌晨備飯。贈白金五兩。仍喚一仆。客曰。此兒來往京城數矣。道途間關備悉。師行固無慮乎。老夫由是得達輦下。推此益知其二人平昔所存矣(九峰集)。
大覺曰。舜老夫賦性簡直。不識權衡貨殖等事。日有定課曾不少易。雖炙燈掃地皆躬為之。嘗曰。古人有一日不作一日不食之戒。予何人也。雖垂老其志益堅。或曰。何不使左右人。老夫曰。經涉寒暑。起坐不常。不欲勞之。
舜老夫曰。傳持此道。所貴一切真實。別邪正去妄情。乃治心之實。識因果明罪福。乃操履之實。弘道德。接方來。乃住持之實。
【現代漢語翻譯】 現代漢語譯本： 有利於他人。首先必須克制自己，以謙卑之心對待一切事物。然後視金錢如糞土。這樣，四眾弟子就會尊敬並歸順你了（與九仙詡和尚書）。 大覺禪師說：前輩之人有聰明的資質，卻沒有安危的考慮。像石門聰禪師和棲賢舜禪師這二人，可以作為警戒。然而人生的定業，固然難以明辨。仔細考察它的根源，怎能不知道這是由於疏忽怠慢、不加思考的過錯呢？所以說：禍患隱藏在隱蔽細微之處，爆發於人們所忽略的地方。用這個道理來看，尤其應該謹慎敬畏（九峰集）。 云居舜和尚，字老夫，住在廬山棲賢寺時，因為郡守槐都官的私怨，被誣陷為強橫的百姓，穿著囚衣前往京都拜訪大覺禪師。到達山陽（楚州）時，因為大雪阻礙，住在旅店裡。一天晚上，有客人帶著兩個僕人冒雪而來，見到老夫和尚就像老朋友一樣。不久，客人更換了衣服，拜見老夫和尚。老夫和尚問他，客人說：以前在洞山跟隨師父，是負責挑擔的漢陽干仆宋榮。老夫和尚和他一起談論往事，客人感嘆了很久。凌晨準備了飯菜，贈送了白銀五兩，並叫來一個僕人。客人說：這個孩子往來京城多次了，道路上的艱難險阻都非常熟悉，師父的行程一定沒有顧慮。老夫和尚因此得以到達京城。由此更加知道這兩個人平時所懷有的品德了（九峰集）。 大覺禪師說：舜老夫天性淳樸正直，不瞭解權衡、貿易等事情。每天都有固定的功課，從來沒有絲毫改變。即使是擦拭燈具、打掃地面，都親自去做。曾經說過：古人有一日不勞動就一日不吃飯的告誡，我算什麼人呢？即使年紀大了，他的志向更加堅定。有人說：為什麼不讓左右的人去做呢？老夫和尚說：經歷寒暑，起居作息不固定，不想讓他們勞累。 舜老夫說：傳持這個佛法，最重要的是一切真實。辨別邪正，去除虛妄的情感，這是治理內心的真實。認識因果，明白罪過與福報，這是操守行為的真實。弘揚道德，接引四方來者，這是住持佛寺的真實。
【English Translation】 English version: It benefits others. First, one must restrain oneself, treat everything with a humble heart. Then, regard gold and silk as dung. In this way, the fourfold assembly will respect and submit to you (Letter to Monk Jiuxian Xu). Great Enlightenment (Dajue) said: The predecessors had intelligent qualities, but lacked consideration for safety and danger. People like Monk Shimen Cong (石門聰) and Qixian Shun (棲賢舜), can serve as a warning. However, the fixed karma of life is indeed difficult to discern. Examining its origin carefully, how can one not know that it is due to the fault of negligence and lack of thought? Therefore, it is said: Calamities are hidden in subtle places and erupt where people neglect them. Viewing it in this way, one should be especially cautious and reverent (Jiufeng Collection). Monk Yunju Shun (云居舜), styled Laofu (老夫), while residing at Qixian Temple (棲賢寺) on Mount Lu (廬山), was falsely accused of being a violent commoner due to the private resentment of Prefect Huai Duguan (槐都官). Wearing prisoner's clothes, he went to the capital to visit Great Enlightenment (Dajue). Arriving at Shanyang (山陽) (Chuzhou 楚州), he was stranded at an inn due to heavy snow. One evening, a guest arrived with two servants through the snow, and upon seeing Laofu (老夫), he acted as if they were old acquaintances. Soon after, the guest changed clothes and bowed before Laofu (老夫). Laofu (老夫) asked him, and the guest said: 'Formerly, I followed the master at Dongshan (洞山) and was the porter Hanyang Ganpu Song Rong (漢陽干仆宋榮) who carried loads.' Laofu (老夫) reminisced with him about the past, and the guest sighed for a long time. At dawn, he prepared a meal, gifted five taels of silver, and called one of the servants. The guest said: 'This child has traveled to and from the capital many times and is very familiar with the difficulties and dangers of the road. Your journey, Master, will surely be without worry.' Laofu (老夫) was thus able to reach the capital. From this, we can further understand the virtues that these two people usually possessed (Jiufeng Collection). Great Enlightenment (Dajue) said: Shun Laofu (舜老夫) was naturally simple and honest, and did not understand matters of weighing, trading, and the like. He had a fixed routine every day and never changed it even slightly. Even wiping lamps and sweeping the floor, he did it himself. He once said: 'The ancients had the admonition that if one does not work for a day, one should not eat for a day. What kind of person am I?' Even in his old age, his ambition became stronger. Someone said: 'Why not let the people around you do it?' Laofu (老夫) said: 'Experiencing cold and heat, getting up and sitting down are not constant, I do not want to tire them.' Shun Laofu (舜老夫) said: To transmit and uphold this Dharma, the most important thing is complete truthfulness. Distinguishing between right and wrong, removing false emotions, this is the truth of governing the mind. Recognizing cause and effect, understanding sin and blessing, this is the truth of moral conduct. Promoting morality and receiving those who come from all directions, this is the truth of upholding the temple.
量才能請執事。乃用人之實。察言行定可否。乃求賢之實。不存其實。徒炫虛名。無益於理。是故人之操履惟要誠實。茍執之不渝。雖夷險可以一致(二事坦然庵集)。
舜老夫謂浮山遠錄公曰。欲究無上妙道。窮則益堅老當益壯。不可循俗茍竊聲利自喪至德。夫玉貴潔潤。故丹紫莫能渝其質。松表歲寒。霜雪莫能凋其操。是知節義為天下之大。惟公標緻可尚。得不自強。古人云。逸翮獨翔孤風絕侶。宜其然矣(廣錄)。
浮山遠和尚曰。古人親師擇友。曉夕不敢自怠。至於執爨負舂陸沈賤役未嘗憚勞。予在葉縣備曾試之。然一有顧利害較得失之心。則依違姑息靡所不至。且身既不正。又安能學道乎(岳侍者法語)。
遠公曰。夫天地之間。誠有易生之物。使一日暴之。十日寒之。亦未見有能生者。無上妙道昭昭然在於心目之間。故不難見。要在志之堅行之力。坐立可待。其或一日信而十日疑之。朝則勤而夕則憚之。豈獨目前難見。予恐終其身而背之矣(云首座書)。
遠公曰。住持之要莫先審取捨。取捨之極定於內。安危之萌定於外矣。然安非一日之安。危非一日之危。皆從積漸不可不察。以道德住持積道德。以禮義住持積禮義。以刻剝住持積怨恨。怨恨積則中外離背。禮義積則中外和悅
【現代漢語翻譯】 現代漢語譯本： 選拔人才在於考察他的實際能力，而不是隻看名聲。考察言行來決定是否錄用，這才是求賢的真諦。如果不用實際能力來衡量，只是炫耀虛名，對治理事情毫無益處。所以，人的品行最重要的是誠實。如果能堅定地保持誠實，即使身處順境或逆境，也能始終如一（二事坦然庵集）。 舜老夫對浮山遠錄公（浮山遠錄禪師）說：『想要探究無上的妙道，就要在困境中更加堅定，年紀大了更加要精神煥發。不能效仿世俗，茍且偷生，追求名利，自己喪失了高尚的品德。玉石因為潔白潤澤而珍貴，所以任何顏色都不能改變它的本質。松樹象徵著嚴寒的考驗，霜雪也不能使其凋零。由此可知，節義是天下最重要的。只有您的品格值得我們學習。難道不應該自強不息嗎？古人說，卓越的鳥獨自飛翔，孤獨的風沒有伴侶。』 確實是這樣啊（廣錄）。』 浮山遠和尚（浮山遠禪師）說：『古人親近老師，選擇朋友，早晚都不敢懈怠。甚至做燒火做飯、舂米等卑賤的勞役，也不曾害怕辛苦。我在葉縣的時候，曾經嘗試過這些。然而，一旦有了顧及利益、計較得失的心，就會猶豫不決，茍且敷衍，什麼事情都做不好。而且自身不正，又怎麼能學道呢？（岳侍者法語）。』 遠公（浮山遠禪師）說：『天地之間，確實有容易生長的東西。如果讓它曬一天太陽，又讓它冷凍十天，也沒有見過能夠生長的。無上的妙道，明明地就在我們的心和眼睛之間，所以不難見到。關鍵在於意志的堅定和行動的力量，坐著站著都可以期待它的到來。如果一天相信，十天懷疑，早上勤奮，晚上懈怠，不僅現在難以見到，我恐怕終其一生也會背離它（云首座書）。』 遠公（浮山遠禪師）說：『住持寺院的關鍵在於首先要審慎地決定取捨。取捨的最終決定在於內心，安危的苗頭則顯現在外在。然而，平安不是一天的平安，危險也不是一天的危險，都是從逐漸積累而來的，不可不察。用道德來住持寺院，就會積累道德；用禮義來住持寺院，就會積累禮義；用刻薄剝削來住持寺院，就會積累怨恨。怨恨積累，內外就會離心離德；禮義積累，內外就會和諧喜悅。』
【English Translation】 English version: Employing people lies in examining their actual abilities, not just their reputation. Determining whether to employ someone based on their words and actions is the true essence of seeking talent. If one does not measure based on actual ability but merely flaunts empty names, it is of no benefit to governance. Therefore, the most important aspect of a person's character is honesty. If one can steadfastly maintain honesty, even in favorable or adverse circumstances, one can remain consistent (Two Matters from Tanran Hermitage Collection). Elder Shun said to Fushan Yuanlu Gong (Zen Master Fushan Yuanlu): 'If you wish to investigate the unsurpassed wonderful path, you must become more steadfast in adversity and more vigorous as you grow older. You must not imitate worldly customs, living a life of ease and seeking fame and profit, thereby losing your noble virtue. Jade is valued for its purity and luster, so no color can change its essence. The pine tree symbolizes the test of severe cold, and frost and snow cannot wither its integrity. From this, we know that integrity is the greatest thing in the world. Only your character is worthy of our emulation. Shouldn't you strive for self-improvement? The ancients said, 'An outstanding bird flies alone, and a solitary wind has no companions.' Indeed, it is so (Extensive Records).' Zen Master Fushan Yuan said: 'The ancients were diligent in associating with teachers and choosing friends, never daring to be lazy from morning till night. They even performed humble tasks such as cooking and husking rice, never fearing hardship. I once tried these things when I was in Yexian. However, once one has a mind that considers profit and loss, one becomes hesitant and perfunctory, unable to do anything well. Moreover, if one's own conduct is not upright, how can one learn the Way? (Sayings of Attendant Yue).' Venerable Yuan (Zen Master Fushan Yuan) said: 'Indeed, there are things in the world that are easy to grow. But if you expose them to the sun for one day and then freeze them for ten days, you will never see them grow. The unsurpassed wonderful path is clearly before our hearts and eyes, so it is not difficult to see. The key lies in the firmness of will and the strength of action. One can expect its arrival whether sitting or standing. If one believes for one day and doubts for ten days, if one is diligent in the morning and lazy in the evening, not only will it be difficult to see now, but I fear one will turn away from it for the rest of one's life (Letter to Chief Seat Yun).' Venerable Yuan (Zen Master Fushan Yuan) said: 'The key to managing a monastery lies first in carefully deciding what to take and what to discard. The ultimate decision of what to take and discard lies within the heart, while the signs of peace and danger manifest externally. However, peace is not the peace of a single day, and danger is not the danger of a single day; both accumulate gradually and must be observed. Managing a monastery with morality accumulates morality; managing a monastery with propriety accumulates propriety; managing a monastery with harshness and exploitation accumulates resentment. When resentment accumulates, the inside and outside will become estranged; when propriety accumulates, the inside and outside will be harmonious and joyful.'
。道德積則中外感服。是故道德禮義洽則中外樂。刻剝怨恨極則中外哀。夫哀樂之感禍福斯應矣。
遠公曰。住持有三要。曰仁。曰明。曰勇。仁者行道德。興教化。安上下悅往來。明者遵禮義。識安危。察賢愚。辨是非。勇者事果決。斷不疑。奸必除。佞必去。仁而不明。如有田不耕。明而不勇。如有苗不耘。勇而不仁。猶如刈而不知種。三者備則叢林興。缺一則衰。缺二則危。三者無一。則住持之道廢矣(二事與凈因臻和尚書)。
遠公曰。智愚賢不肖。如水火不同器。寒暑不同時。蓋素分也。賢智之士。醇懿端厚。以道德仁義是謀。發言行事。惟恐不合人情不通物理。不肖之者。奸險詐佞矜己逞能。嗜慾茍利。一切不顧。故禪林得賢者。道德修。綱紀立。遂成法席。廁一不肖者在其間。攪群亂眾中外不安。雖大智禮法縱有何用。智愚賢不肖優劣如此爾。烏得不擇焉(惠力芳和尚書)。
遠公曰。住持居上。當謙恭以接下。執事在下。要盡情以奉上。上下既和。則住持之道通矣。居上者驕倨自尊。在下者怠慢自疏。上下之情不通。則住持之道塞矣。古德住持閑暇無事。與學者從容議論靡所不至。由是一言半句載於傳記逮今稱之。其故何哉。一則欲使上情下通。道無壅蔽。二則預知學者才效能否
【現代漢語翻譯】 現代漢語譯本：道德積累深厚，就能贏得國內外的敬佩。因此，道德禮義和諧，就能使國內外都感到快樂。如果苛刻剝削，怨恨達到極點，就會使國內外都感到悲哀。悲哀和快樂的感受，會相應地帶來災禍和幸福。
遠公（遠公，指慧遠）說：『住持（住持，寺院的負責人）有三個要點：仁、明、勇。仁，就是施行道德，興辦教化，安定上下，使來往的人都感到愉快。明，就是遵守禮義，認識安危，考察賢愚，辨別是非。勇，就是做事果斷，決斷不猶豫，奸邪之人必須剷除，諂媚之人必須去除。只有仁愛而不英明，就像有田地而不耕種；只有英明而不勇敢，就像有禾苗而不除草。只有勇敢而不仁愛，就像只收割而不播種。三者都具備，叢林（叢林，指寺院）就能興盛；缺少一個，就會衰敗；缺少兩個，就會危險；三個都沒有，住持的職責就廢棄了。』（這是與凈因臻和尚的書信中提到的）。
遠公說：『聰明愚笨，賢能不肖，就像水火不能放在同一個器皿里，寒冷暑熱不能在同一個時間出現一樣，這是天生的區別。賢能聰明的士人，純正善良，以道德仁義為目標。說話做事，唯恐不合人情，不通物理。不賢之人，奸詐狡猾，自誇逞能，貪圖私慾，只顧眼前利益，什麼都不顧。所以禪林（禪林，指寺院）得到賢能之人，道德就能修養，綱紀就能建立，最終成為弘揚佛法的場所。如果有一個不肖之人混雜在其中，就會擾亂大眾，使內外不安。即使有再大的智慧和禮法，又有什麼用呢？聰明愚笨，賢能不肖的優劣就是這樣。怎麼能不選擇呢？』（這是與惠力芳和尚的書信中提到的）。
遠公說：『住持（住持，寺院的負責人）身居上位，應當謙虛恭敬地對待下屬；執事（執事，寺院中負責具體事務的人）身居下位，要盡心盡力地侍奉上級。上下和睦，住持的職責才能暢通。身居上位的人驕傲自大，下屬怠慢疏遠，上下之情不通，住持的職責就會堵塞。古代的住持在閑暇無事的時候，與學僧從容地議論，無所不談。因此，他們的一言半句被記載在傳記中，直到今天還被人們稱讚。這是什麼原因呢？一是想要使上情下達，道義沒有阻塞；二是預先了解學僧的才能和能力。』
【English Translation】 English version: Profound accumulation of morality wins admiration both at home and abroad. Therefore, harmony in morality, propriety, and righteousness brings joy both internally and externally. Extreme harshness and exploitation, leading to resentment, bring sorrow both internally and externally. The feelings of sorrow and joy correspond to the arrival of misfortune and fortune.
Yuangong (Yuangong, referring to Huiyuan) said: 'There are three essentials for an abbot (abbot, the head of a monastery): benevolence, discernment, and courage. Benevolence is to practice morality, promote education, stabilize those above and below, and please those who come and go. Discernment is to abide by propriety and righteousness, recognize safety and danger, observe the wise and the foolish, and distinguish right from wrong. Courage is to act decisively, make judgments without hesitation, eliminate the treacherous, and remove the sycophantic. To be benevolent without discernment is like having fields without plowing; to be discerning without courage is like having seedlings without weeding. To be courageous without benevolence is like reaping without sowing. When all three are present, the Sangha (Sangha, referring to the monastic community) will flourish; lacking one, it will decline; lacking two, it will be in danger; lacking all three, the duty of the abbot is abandoned.' (This was mentioned in a letter to Venerable Jingyin Zhen).
Yuangong said: 'Wisdom and foolishness, virtue and vice, are like water and fire that cannot be placed in the same vessel, or cold and heat that cannot occur at the same time; these are inherent differences. Virtuous and wise scholars are pure and kind, with morality, benevolence, and righteousness as their goals. In speech and action, they fear not conforming to human feelings or understanding the principles of things. The unvirtuous are treacherous, cunning, boastful, and self-serving, greedy for personal gain, and disregard everything else. Therefore, when a Chan monastery (Chan monastery, referring to a Buddhist monastery) obtains virtuous individuals, morality can be cultivated, discipline can be established, and it will eventually become a place for propagating the Dharma. If an unvirtuous person is mixed in, they will disturb the community and cause unrest both internally and externally. Even with great wisdom and propriety, what use is there? The superiority and inferiority of wisdom and foolishness, virtue and vice, are like this. How can one not choose?' (This was mentioned in a letter to Venerable Huili Fang).
Yuangong said: 'An abbot (abbot, the head of a monastery) in a superior position should treat subordinates with humility and respect; a director (director, someone in charge of specific affairs in a monastery) in a subordinate position should serve superiors with utmost sincerity. When superiors and subordinates are harmonious, the duty of the abbot will be unobstructed. Ancient abbots, in their leisure time, would discuss matters with the students at ease, without holding back. Therefore, their words and phrases were recorded in biographies and are praised to this day. What is the reason for this? One is to ensure that the feelings of superiors are conveyed to subordinates, and the Dharma is not obstructed; the other is to understand in advance the talents and abilities of the students.'
。其于進退之間皆合其宜。自然上下雍肅遐邇歸敬。叢林之興由此致耳(與青華嚴書)。
遠公謂道吾真曰。學未至於道。炫耀見聞馳騁機解。以口舌辯利相勝者。猶如廁屋涂污丹雘。只增其臭耳(西湖記聞)。
遠公謂演首座曰。心為一身之主。萬行之本。心不妙悟妄情自生。妄情既生見理不明。見理不明是非謬亂。所以治心需求妙悟。悟則神和氣靜。容敬色莊。妄想情慮皆融為真心矣。以此治心心自靈妙。然後導物指迷孰不從化(浮山實錄)。
五祖演和尚曰。今時叢林學道之士。聲名不揚。匪為人之所信者。蓋為梵行不清白。為人不諦當。輒或茍求名聞利養。乃廣炫其華飾。遂被識者所譏。故蔽其要妙。雖有道德如佛祖。聞見疑而不信矣。爾輩他日若有把茅蓋頭。當以此而自勉(佛鑒與佛果書)。
演祖曰。師翁初住楊岐。老屋敗椽僅蔽風雨。適臨冬莫。雪霰滿床。居不遑處。衲子投誠愿充修造。師翁卻之曰。我佛有言。時當減。劫高岸深谷遷變不。常安得圓滿如意自求稱足。汝等出家學道。做手腳未穩。已是四五十歲。詎有間工夫。事豐屋耶。竟不從。翌日上堂曰。楊岐乍住屋壁疏。滿床盡撒雪珍珠。縮卻項。暗嗟吁。翻憶古人樹下居(廣錄)。
演祖曰。衲子守心城。奉戒
【現代漢語翻譯】 現代漢語譯本：他們在進退之間都符合禮儀規範，自然而然地使上下級之間和諧恭敬，遠近的人都歸順敬仰。寺院的興盛就是這樣實現的。（與青華嚴的信中） 遠公對道吾真說：『學問沒有達到道的境界，就炫耀見聞，賣弄機巧的理解，用口舌的辯論來爭勝，就像在廁所的墻壁上塗抹丹砂顏料，只會增加它的臭味罷了。』（西湖記聞） 遠公對演首座說：『心是整個身體的主宰，是所有行為的根本。心沒有精妙的領悟，虛妄的情感就會自然產生。虛妄的情感產生后，對真理的理解就不明確。對真理的理解不明確，是非就會謬誤混亂。所以治理心必須尋求精妙的領悟。領悟了，精神就會平和，氣息就會安靜，容貌就會恭敬，臉色就會莊重。虛妄的念頭和情感都會融化為真心。用這種方法來治理心，心自然就會靈妙，然後引導眾生，指點迷津，誰不會順從教化呢？』（浮山實錄） 五祖演和尚說：『現在寺院裡學道的人，聲名不顯揚，不被人們所信任，是因為他們的清凈行為不夠純潔，做人不夠穩重妥當，常常只是茍且地追求名聞利養，於是大肆炫耀他們的外表裝飾，因此被有見識的人所譏笑，所以遮蔽了他們重要的修行。即使有像佛祖一樣的道德，人們聽到了也會懷疑而不相信。你們以後如果有一天要隱居修行，應當用這些話來勉勵自己。』（佛鑒與佛果的信中） 演祖說：『師翁（指楊岐方會禪師 Yangqi Fanghui）剛開始住在楊岐山（Yangqi Mountain）的時候，老屋破敗，屋頂的椽子只能勉強遮擋風雨。恰逢臨近冬天，雪花飄落在床上，連住的地方都沒有。僧人們誠心誠意地請求出資修繕房屋，師翁拒絕了，說：「我佛說過，時代在衰減，劫難會使高岸變為深谷，遷變是不停的。哪裡能得到圓滿如意，自己尋求滿足就夠了。你們出家學道，手腳還沒有站穩，就已經四五十歲了，哪裡有空閑的功夫，來建造豪華的房屋呢？」最終沒有答應。第二天上堂說法時說：「楊岐山剛住下，屋壁稀疏，雪花撒滿床鋪。縮著脖子，暗自嘆息，反而想起古人住在樹下的生活。」』（廣錄） 演祖說：『修行人要守護心城，奉行戒律。
【English Translation】 English version: In their movements and deportment, they all conformed to propriety, naturally causing harmony and respect between superiors and subordinates, and attracting reverence from near and far. The flourishing of monasteries arises from this. (From a letter to Qing Huayan) Yuan Gong said to Daowu Zhen: 'If learning has not reached the realm of the Dao (the Way), then showing off knowledge and clever understanding, and striving for victory through eloquent debate, is like painting the walls of a latrine with red and green pigments – it only increases the stench.' (Records of West Lake) Yuan Gong said to Head Monk Yan: 'The mind is the master of the entire body, the root of all actions. If the mind does not have subtle enlightenment, then deluded emotions will arise naturally. Once deluded emotions arise, understanding of truth becomes unclear. If understanding of truth is unclear, then right and wrong become confused and disordered. Therefore, to govern the mind, one must seek subtle enlightenment. With enlightenment, the spirit will be harmonious, the breath will be calm, the appearance will be respectful, and the countenance will be dignified. Deluded thoughts and emotions will all melt into the true mind. Using this method to govern the mind, the mind will naturally become spiritually wondrous, and then guiding beings and pointing out the path to liberation, who would not follow and be transformed?' (Fushan Shilu) Monk Wuzu Yan said: 'Scholars of the Dao in monasteries nowadays do not have prominent reputations and are not trusted by people because their pure conduct is not pure enough, and their behavior is not proper enough. They often merely seek fame and profit, and then extensively flaunt their outward adornments, thus being ridiculed by those with discernment, and obscuring their essential practice. Even if they have virtue like the Buddhas and Patriarchs, people will hear of it with doubt and disbelief. If you later have a thatched hut to cover your head, you should encourage yourselves with these words.' (From a letter from Fojian to Foguo) Yan Zu said: 'When Master Weng (referring to Chan Master Yangqi Fanghui) first lived at Yangqi (Yangqi Mountain), the old house was dilapidated, and the roof's rafters barely sheltered from the wind and rain. It happened to be approaching the end of winter, and snowflakes filled the bed, making it impossible to live there. The monks sincerely requested to contribute to the repairs, but Master Weng refused, saying, 'The Buddha said, 'The times are declining, and calamities will transform high banks into deep valleys; change is constant. How can one obtain perfect satisfaction? Seeking contentment for oneself is enough. You have left home to study the Dao, and your footing is not yet stable; you are already forty or fifty years old. Where would you find the time to build luxurious houses?' In the end, he did not agree. The next day, he ascended the hall and said, 'Having just arrived at Yangqi, the walls of the house are sparse, and snowflakes are scattered all over the bed. Shrinking my neck, I sigh to myself, recalling the ancients who lived under trees.' (Guang Lu) Yan Zu said: 'A practitioner should guard the city of the mind and uphold the precepts.'
律。日夜思之。朝夕行之。行無越思。思無越行。有其始而成其終。猶耕者之有畔。其過鮮矣。
演祖曰。所謂叢林者。陶鑄聖凡養育才器之地。教化之所從出。雖群居類聚。率而齊之。各有師承。今諸方不務守先聖法度。好惡偏情。多以己是革物。使後輩當何取法(二事坦然集)。
演祖曰。利生傳道務在得人。而知人之難聖哲所病。聽其言而未保其行。求其行而恐遺其才。自非素與交遊備詳本末。探其志行觀其器能。然後守道藏用者。可得而知。沽名飾貌者。不容其偽。縱其潛密亦見淵源。夫觀探詳聽之理。固非一朝一夕之所能。所以南嶽讓見大鑒之後。猶執事十五秋。馬祖見讓之時。亦相從十餘載。是知先聖授受之際。固非淺薄所敢傳持。如一器水傳於一器。始堪克紹洪規。如當家種草。此其觀探詳聽之理明驗也。豈容巧言令色。便僻諂媚而充選者哉(圓悟書)。
演祖曰。住持大柄在惠與德。二者兼行廢一不可。惠而罔德則人不敬。德而罔惠則人不懷。茍知惠之可懷。加其德以相濟。則所敷之惠。適足以安上下誘四來。茍知德之可敬。加其惠以相資。則所持之德。適足以紹先覺導愚迷。故善住持者。養德以行惠。宣惠以持德。德而能養則不屈。惠而能行則有恩。由是德與惠相蓄。惠與德互
【現代漢語翻譯】 現代漢語譯本：
律（Lǜ）：日夜思考它，早晚實行它。行動不超出思考，思考不超出行動。有開始並能完成，就像耕地的人有田埂一樣，過錯就很少了。
演祖（Yǎnzǔ）說：所謂的叢林（cónglín），是陶冶聖凡、培養人才的地方，教化由此而出。雖然大家群居聚集，但都遵循統一的規範，各有師承。現在各方不致力于遵守先聖的法度，而是憑個人好惡和偏見，多以自己的主觀看法來否定事物，使後輩該如何傚法呢？（二事坦然集）
演祖（Yǎnzǔ）說：利益眾生、傳播佛法，關鍵在於選對人。而瞭解人是聖賢哲士都感到困難的。聽了他的言論，還不能保證他的行為；考察了他的行為，又恐怕遺漏了他的才能。如果不是平時就交往密切，詳細瞭解他的來龍去脈，探究他的志向品行，觀察他的器量才能，然後才能知道誰是能夠堅守正道、韜光養晦的人，誰是沽名釣譽、虛飾外表的人，不容許他們弄虛作假。即使他們隱藏得很深，也能看出他們的根源。探究、考察、詳聽的道理，不是一朝一夕就能做到的。所以南嶽懷讓（Nányuè Huáiràng）在見到六祖慧能（Dàjiàn Huìnéng）之後，還侍奉了他十五年。馬祖道一（Mǎzǔ Dàoyī）見到懷讓（Huáiràng）的時候，也跟隨了他十多年。由此可知，先聖傳授心法之際，不是淺薄之人所敢承擔的。就像一個器皿中的水倒入另一個器皿中，才能繼承先人的宏偉規模。如同當家的人種植草木一樣，這就是觀探詳聽的道理的明顯驗證。怎麼能允許那些花言巧語、巧言令色、偏頗諂媚的人來充數呢？（圓悟書）
演祖（Yǎnzǔ）說：住持（zhùchí）的重任在於恩惠與德行，兩者並行，缺一不可。只有恩惠而沒有德行，人們就不會尊敬你；只有德行而沒有恩惠，人們就不會懷念你。如果知道恩惠可以使人懷念，加上德行來輔助它，那麼所施的恩惠，就足以安定上下，吸引四方來歸。如果知道德行可以使人尊敬，加上恩惠來資助它，那麼所持的德行，就足以繼承先覺，引導愚昧。所以善於住持的人，培養德行來施行恩惠，宣揚恩惠來保持德行。德行能夠培養，就不會屈服；恩惠能夠施行，就會有恩情。由此，德行與恩惠相互積累，恩惠與德行相互作用。
【English Translation】 English version:
Law (Lǜ): Think of it day and night, practice it morning and evening. Let action not exceed thought, and thought not exceed action. Have a beginning and be able to complete it, just like a farmer has boundaries for his field, then mistakes will be few.
Yanzu (Yǎnzǔ) said: The so-called Sangharama (cónglín) is a place for molding sages and ordinary people, and nurturing talents, from which teachings originate. Although everyone lives together in groups, they all follow unified norms and have their own teachers. Now, various places do not strive to abide by the laws of the ancient sages, but instead rely on personal preferences and biases, often negating things with their own subjective views, so how should later generations emulate them? (Collected Essays of Tranquility)
Yanzu (Yǎnzǔ) said: Benefiting sentient beings and spreading the Dharma depend on choosing the right people. And understanding people is difficult even for sages and wise men. Hearing his words does not guarantee his actions; examining his actions, one fears overlooking his talents. If one is not usually closely associated with him, and does not understand his background in detail, explore his aspirations and conduct, observe his capacity and ability, then one can know who is able to uphold the right path and conceal his talents, and who is seeking fame and embellishing his appearance, not allowing them to practice hypocrisy. Even if they hide deeply, their origins can be seen. The principles of exploring, examining, and listening in detail cannot be achieved in a day or two. Therefore, Nanyue Huairang (Nányuè Huáiràng), after seeing the Sixth Patriarch Huineng (Dàjiàn Huìnéng), still served him for fifteen years. When Mazu Daoyi (Mǎzǔ Dàoyī) saw Huairang (Huáiràng), he also followed him for more than ten years. From this, it can be known that the transmission of the mind-dharma by the ancient sages is not something that shallow people dare to undertake. Just like pouring water from one vessel into another, one can inherit the grand scale of the predecessors. Like the head of the household planting grass and trees, this is a clear verification of the principles of observing, exploring, and listening in detail. How can those who are eloquent, flattering, biased, and ingratiating be allowed to fill the ranks? (Letters of Yuanwu)
Yanzu (Yǎnzǔ) said: The important task of the abbot (zhùchí) lies in kindness and virtue, both of which must be practiced together, and neither can be abandoned. If there is only kindness without virtue, people will not respect you; if there is only virtue without kindness, people will not cherish you. If one knows that kindness can make people cherish, and adds virtue to assist it, then the kindness bestowed will be sufficient to stabilize those above and below, and attract all directions to come. If one knows that virtue can make people respect, and adds kindness to support it, then the virtue held will be sufficient to inherit the enlightened ones and guide the ignorant. Therefore, those who are good at being abbots cultivate virtue to practice kindness, and promote kindness to maintain virtue. If virtue can be cultivated, it will not be subdued; if kindness can be practiced, there will be grace. From this, virtue and kindness accumulate each other, and kindness and virtue interact.
行。如此則德不用修而敬同佛祖。惠不勞費而懷如父母。斯則湖海有志於道者。孰不來歸。住持將傳道德興教化。不明斯要而莫之得也(與佛眼書)。
演祖自海會遷東山。太平佛鑒。龍門佛眼。二人詣山頭省覲。祖集耆舊主事。備湯果夜話。祖問佛鑒。舒州熟否。對曰熟。祖曰。太平熟否。對曰熟。祖曰。諸莊共收稻多少。佛鑒籌慮間。祖正色厲聲曰。汝濫為一寺之主。事無鉅細悉要究心。常住歲計。一眾所繫。汝猶罔知。其他細務不言可見。山門執事知因識果。若師翁輔慈明師祖乎。汝不思常住物重如山乎。蓋演祖尋常機辯峻捷。佛鑒既執弟子禮。應對含緩乃至如是。古人云。師嚴然後所學之道尊。故東山門下子孫多賢德而超邁者。誠源遠而流長也(耿龍學與高庵書)。
演祖見衲子有節義而可立者。室中峻拒不假辭色。察其偏邪諂佞。所為猥屑不可教者。愈加愛重。人皆莫測。烏乎。蓋祖之取捨必有道矣(耿龍學跋法語)。
演祖曰。古人樂聞己過喜于為善。長於包荒厚于隱惡。謙以交友勤以濟眾。不以得喪二其心。所以光明碩大照映今昔矣(答靈源書)。
演祖謂佛鑒曰。住持之要。臨眾貴在豐盈。處己務從簡約。其餘細碎。悉勿關心。用人深以推誠。擇言故須取重。言見重則主者
【現代漢語翻譯】 現代漢語譯本：如果這樣做，那麼無需刻意修行道德，也能像對待佛祖一樣敬重；無需花費心思，也能像對待父母一樣關懷。這樣一來，凡是四海之內有志於佛道的人，誰不會前來歸附呢？住持將會以此來傳播道德，興盛教化。不明白這個道理，就無法做到這些（與佛眼書）。 演祖（五祖法演，釋法演）從海會寺遷到東山寺。太平佛鑒（太平慧勤，俗姓李），龍門佛眼（龍門清遠，俗姓王）二人前往東山寺拜見。演祖召集寺中長老和主管事務的人，準備茶點果品，進行夜談。演祖問佛鑒：『舒州（古地名）的收成怎麼樣？』佛鑒回答：『收成很好。』演祖問：『太平（指太平寺）的收成怎麼樣？』佛鑒回答：『收成很好。』演祖問：『各個莊園總共收了多少稻穀？』佛鑒正在思考計算的時候，演祖臉色嚴肅，厲聲說道：『你濫竽充數，身為一寺之主，大小事務都應該用心瞭解。常住寺院的收支，關係到大眾的生活，你竟然一無所知。其他細小事務，不用說也可以想像。山門執事要知道因果報應，難道能像師翁輔慈明師祖（輔慈明）那樣嗎？你不想想常住寺院的財物重如山嗎？』原來演祖平時機智善辯，反應敏捷，而佛鑒既然以弟子之禮相待，應對就顯得遲緩，竟然到了這種地步。古人說：『老師嚴格，然後所學的道理才能受到尊重。』所以東山門下的子孫，多有賢德而超越常人者，實在是源遠流長啊（耿龍學與高庵書）。 演祖看到僧人中有氣節義行可以造就的，就在私下嚴厲拒絕，不假以辭色；觀察到那些偏頗邪惡、諂媚奉承，行為卑劣不可教導的，反而更加愛重。人們都無法理解。唉！大概演祖的取捨自有其道理吧（耿龍學跋法語）。 演祖說：『古人樂於聽取自己的過失，喜歡行善，善於包容別人的缺點，厚道地隱瞞別人的惡行，謙虛地與人交往，勤奮地救濟大眾，不因為得失而改變自己的心志，所以光明磊落，偉大寬廣，照耀古今啊（答靈源書）。』 演祖對佛鑒說：『主持寺院的關鍵，在於面對大眾時要顯得豐富充裕，自己生活則務必從簡節約。其餘瑣碎的事情，都不要放在心上。用人要真心誠意地推舉，選擇言語一定要慎重。言語受到重視，那麼主持者
【English Translation】 English version: If this is done, then without deliberately cultivating morality, one can be as respectful as towards the Buddha; without expending effort, one can be as caring as towards one's parents. In this case, who among those within the four seas who aspire to the Buddhist path would not come to submit? The abbot will use this to propagate morality and promote education. Without understanding this principle, one cannot achieve these things (Letter to Foyan). Yanzu (Fayan Wuzu, Shi Fayan) moved from Haihui Temple to Dongshan Temple. Taiping Fogian (Taiping Huaiqin, secular surname Li) and Longmen Foyan (Longmen Qingyuan, secular surname Wang) went to Dongshan Temple to pay their respects. Yanzu gathered the elders and administrators of the temple, prepared tea and fruits, and held a night talk. Yanzu asked Fogian: 'How is the harvest in Shuzhou (ancient place name)?' Fogian replied: 'The harvest is very good.' Yanzu asked: 'How is the harvest in Taiping (referring to Taiping Temple)?' Fogian replied: 'The harvest is very good.' Yanzu asked: 'How much rice was harvested in total from all the estates?' While Fogian was contemplating and calculating, Yanzu's expression turned stern, and he said in a stern voice: 'You are just filling a position, as the abbot of a temple, you should understand all matters, large and small, with your heart. The income and expenditure of the permanent temple are related to the lives of the masses, yet you know nothing about it. Other trivial matters, one can imagine without saying. The gatekeepers of the mountain gate must know the retribution of cause and effect, can they be like the ancestral master of Master Fu Ciming (Fu Ciming)? Don't you think that the property of the permanent temple is as heavy as a mountain?' Originally, Yanzu was usually quick-witted and eloquent, and Fogian, since he treated him with the etiquette of a disciple, his response seemed slow, to the point of this. The ancients said: 'The teacher is strict, and then the learned principles can be respected.' Therefore, the descendants of the Dongshan lineage are mostly virtuous and surpass ordinary people, truly a long and far-reaching source (Geng Longxue's letter to Gao'an). When Yanzu saw monks with integrity and righteousness who could be cultivated, he sternly rejected them in private, without using polite words; observing those who were biased, evil, flattering, and whose behavior was base and unteachable, he showed even more love and respect. People could not understand. Alas! Perhaps Yanzu's choices had their own reasons (Postscript to Geng Longxue's Dharma talk). Yanzu said: 'The ancients were happy to hear their own faults, liked to do good, were good at tolerating the shortcomings of others, kindly concealed the evil deeds of others, humbly interacted with people, diligently helped the masses, and did not change their minds because of gains and losses, so they were bright and upright, great and broad, illuminating the past and present (Reply to Lingyuan's letter).' Yanzu said to Fogian: 'The key to presiding over a temple is to appear rich and abundant when facing the public, and to be frugal and thrifty in one's own life. Do not pay attention to other trivial matters. Use people with sincerity and recommend them, and be careful in choosing words. If words are valued, then the host
自尊。人推誠則眾心自感。尊則不嚴而眾服。感則不令而自成。自然賢愚各通其懷。小大皆奮其力。與夫持以勢力迫以驅喝不得已而從之者。何啻萬倍哉(與佛鑒書見蟾侍者日錄)。
演祖謂郭功輔曰。人之性情固無常守隨化日遷。自古佛法雖隆替有數。而興衰之理。未有不由教化而成。昔江西南嶽諸祖之利物也。扇以淳風節以清凈。被以道德教以禮義。使學者收視聽塞邪僻。絕嗜慾忘利養。所以日遷善遠過。道成德備而不自知。今之人不如古之人遠矣。必欲參究此道。要須確志勿易以悟為期。然後禍患得喪付之造物。不可茍免。豈可預憂其不成而不為之耶。才有絲毫顧慮萌于胸中。不獨今生不了。以至千生萬劫。無有成就之時(坦然庵集)。
功輔自當涂(太平州也)絕江訪白雲端和尚于海會。白雲問公。牛淳乎。公曰淳矣。白雲叱之。公拱而立。白雲曰。淳乎淳乎。南泉大溈無異此也。仍贈以偈曰。牛來山中。水足草足。牛出山去。東觸西觸。又曰。上大人化三千可知禮也(行狀)。
白雲謂功輔曰。昔翠巖真點胸。耽味禪觀。以口舌辯利呵罵諸方。未有可其意者。而大法實不明瞭。一日金鑾善侍者。見而笑曰。師兄參禪雖多而不妙悟。可謂癡禪矣(白雲夜話)。
白雲曰。道之隆替豈
【現代漢語翻譯】 現代漢語譯本： 自尊：人以真誠待人，眾人之心自然會被感化。有威望則無需嚴厲也能使眾人信服。被感化則無需命令也能自行成就。這樣自然賢能愚笨之人都能暢所欲言，無論大小都能竭盡全力。這與那些依靠權勢壓迫、用驅趕喝斥使人不得不服從的情況相比，簡直有天壤之別啊（與佛鑒禪師的書信，見《蟾侍者日錄》）。 演祖對郭功輔說：人的性情本來就沒有恒常不變的，會隨著世風日下而變化。自古以來佛法雖然有興盛衰落的定數，但其興衰的道理，沒有不是通過教化而成就的。過去江西南嶽的各位祖師利益眾生，用淳厚的風氣來引導，用清凈來約束，用道德來教化，用禮義來規範。使學習的人收斂視聽，杜絕邪念，斷絕嗜慾，忘卻利益，所以每天都在向善的方向轉變，遠離過錯，道德修養完備而不自知。現在的人不如古人遠矣。如果一定要參究這個道，必須要堅定志向，不要輕易改變，以開悟為目標。然後將禍患得失交給命運安排，不可茍且逃避。難道可以因為預先擔心不能成功而不去做嗎？只要有絲毫顧慮在心中萌生，不僅今生不能了悟，甚至千生萬劫，都沒有成就之時（《坦然庵集》）。 郭功輔從當塗（太平州）渡江去海會拜訪白雲端和尚。白雲問他：『牛馴服了嗎？』郭功輔說：『馴服了。』白雲呵斥他。郭功輔拱手站立。白雲說：『馴服了嗎？馴服了嗎？』南泉和溈山也沒有什麼不同。於是贈送偈語說：『牛來山中，水足草足。牛出山去，東觸西觸。』又說：『上大人化三千，可知禮也』（《行狀》）。 白雲對郭功輔說：過去翠巖真禪師執著于禪觀，喜歡用口舌辯論呵斥各方，沒有誰能讓他滿意，但實際上對大法並不明瞭。有一天，金鑾善侍者見到他，笑著說：『師兄參禪雖然多，但沒有妙悟，可以說是癡禪啊』（《白雲夜話》）。 白雲說：道的興盛衰落難道是
【English Translation】 English version: Self-respect: If a person treats others with sincerity, the hearts of the people will naturally be moved. If one has prestige, one can command respect without being strict. If one is moved, one can achieve success without being ordered. In this way, both the wise and the foolish can express their feelings freely, and both the great and the small can exert their full strength. This is vastly different from those who rely on power to oppress and use scolding to force people to obey against their will (From a letter to Chan Master Fojian, see 'Daily Records of Attendant Chan'). Yanzu said to Guo Gongfu: 'People's temperament is inherently impermanent and changes with the times. Since ancient times, although the rise and fall of Buddhism have been predestined, the principle of its rise and fall has always been achieved through teaching and transformation. In the past, the ancestral masters of Jiangxi's Nanyue benefited sentient beings by guiding them with a pure atmosphere, restraining them with purity, teaching them with morality, and regulating them with propriety. They made the learners restrain their senses, eliminate evil thoughts, cut off desires, and forget about profit, so they were transforming towards goodness every day, staying away from mistakes, and perfecting their moral cultivation without realizing it. People today are far inferior to the people of ancient times. If you must investigate this path, you must be firm in your determination and not change easily, with enlightenment as the goal. Then leave the misfortunes and gains to fate, and do not seek to avoid them in a perfunctory manner. How can you not do it because you are worried about failure in advance? As long as there is a trace of concern in your heart, not only will you not be able to understand in this life, but even for thousands of lifetimes, there will be no time for achievement' (Collected Works of Tanran Hermitage). Guo Gongfu crossed the river from Dangtu (Taiping Prefecture) to visit the Venerable Baiyun Duan at Haihui. Baiyun asked him, 'Is the ox tamed?' Guo Gongfu said, 'It is tamed.' Baiyun scolded him. Guo Gongfu stood with his hands folded. Baiyun said, 'Tamed? Tamed?' Nanquan and Weishan are no different from this. Then he presented a verse saying, 'The ox comes to the mountain, with enough water and grass. The ox leaves the mountain, bumping east and west.' He also said, 'The great man transforms three thousand, and the propriety can be known' (Conduct). Baiyun said to Guo Gongfu: 'In the past, Chan Master Cuiyan Zhen was attached to Chan contemplation and liked to use his eloquence to scold all directions, and no one could satisfy him, but in reality, he did not understand the great Dharma. One day, Attendant Jinluan Shan saw him and smiled, saying, 'Brother, although you practice Chan a lot, you have no wonderful enlightenment, you can be said to be a foolish Chan practitioner' (Night Talks of Baiyun). Baiyun said: 'Is the rise and fall of the Dao
常耶。在人弘之耳。故曰。操則存。舍則亡。然非道去人。而人去道也。古之人處山林隱朝市。不牽于名利。不惑于聲色。遂能清振一時美流萬世。豈古之可為。今之不可為也。由教之未至行之不力耳。或謂古人淳樸故可教。今人浮薄故不可教。斯實鼓惑之言誠不足稽也(答功輔書)。
白雲謂無為子曰。可言不可行。不若勿言。可行不可言。不若勿行。發言必慮其所終。立行必稽其所蔽。於是先哲謹于言擇於行。發言非茍顯其理。將啟學者之未悟。立行非獨善其身。將訓學者之未成。所以發言有類立行有禮。遂能言不集禍行不招辱。言則為經。行則為法。故曰。言行乃君子之樞機治身之大本。動天地感鬼神。得不敬乎(白雲廣錄)。
白雲謂演祖曰。禪者智慧。多見於已然。不能見於未然。止觀定慧。防于未然之前。作止任滅。覺于已然之後。故作止任滅所用易見。止觀定慧所為難知。惟古人志在于道。絕念于未萌。雖有止觀定慧作止任滅。皆為本末之論也。所以云。若有毫端許言于本末者皆為自欺。此古人見徹處。而不自欺也(實錄)。
白雲曰。多見衲子未嘗經及遠大之計。予恐叢林自此衰薄矣。楊岐先師每言。上下偷安最為法門大患。予昔隱居歸宗書堂。披閱經史不啻數百過。目其簡編弊
【現代漢語翻譯】 現代漢語譯本：是永恒不變的真理嗎？只是在於人去弘揚它罷了。所以說，『把握它就能存在，捨棄它就會消亡』。然而不是道離開了人，而是人離開了道啊。古代的人身處山林或隱於朝市，不被名利所牽絆，不被聲色所迷惑，於是能夠清名震動一時，美名流傳萬世。難道古代能做到的，現在就不能做到了嗎？這是由於教化沒有到位，實行沒有盡力的緣故啊。有人說古代的人淳樸所以可以教化，現在的人浮躁淺薄所以不可以教化。這實在是迷惑人心的說法，實在不值得考證啊（答功輔書）。
白雲對無為子說：『可以言說卻不能實行的，不如不說。可以實行卻不能言說的，不如不實行。』發言一定要考慮到它的最終結果，立身行事一定要考察它可能產生的弊端。因此先哲對於言語謹慎，對於行為選擇。發言不是爲了茍且地彰顯自己的道理，而是將要啓發學者們尚未領悟的地方；立身行事不是爲了獨自修養自身，而是將要訓導學者們尚未成就的地方。所以發言有條理，立身行事有禮法，於是能夠言語不招致災禍，行為不招致羞辱。言語可以成為經典，行為可以成為法則。所以說：『言行是君子的樞紐，是修身養性的大根本，能夠感動天地，感應鬼神，能不敬重嗎？』（白雲廣錄）。
白雲對演祖說：『禪者的智慧，大多體現在已經發生的事情上，不能體現在尚未發生的事情上。止觀、定慧，是爲了防範于未然之前；作、止、任、滅，是爲了覺察于已然之後。所以作、止、任、滅的作用容易看到，止觀、定慧的作用難以知曉。只有古人志向在於道，斷絕念頭于未萌之時，即使有止觀、定慧，作、止、任、滅，都只是本末之論罷了。』所以說：『如果有一絲一毫談論本末的言語，都是在自欺欺人。』這是古人徹底領悟的地方，而不自欺啊（實錄）。
白雲說：『常見衲子沒有經過長遠宏大的計劃，我恐怕叢林從此衰敗沒落了。楊岐先師常常說：上下茍且偷安，是佛法門中的大患。我過去隱居在歸宗書堂，披閱經史不下數百遍，看到那些簡冊都殘破了。
【English Translation】 English version: Is it constant? It only depends on people promoting it. Therefore, it is said, 'Grasp it and it exists; abandon it and it perishes.' However, it is not that the Dao leaves people, but that people leave the Dao. The ancients, whether dwelling in mountains and forests or hidden in the court, were not bound by fame and profit, nor were they deluded by sounds and sights. Thus, they were able to have their pure reputation shake the times and their beautiful legacy flow for generations. Is it that what the ancients could do, the present cannot? This is because the teaching has not reached its full potential, and the practice has not been exerted to its full strength. Some say that the ancients were simple and therefore teachable, while the present people are frivolous and shallow and therefore unteachable. This is truly a deceptive statement and not worth investigating (Reply to Gongfu's Letter).
Baiyun said to Wuwai Zi (lit. Non-action Master): 'What can be said but not practiced is better left unsaid. What can be practiced but not said is better left undone.' When speaking, one must consider its ultimate result; when acting, one must examine its potential drawbacks. Therefore, the wise men of the past were cautious in their words and selective in their actions. Speaking was not merely to show off one's own reasoning, but to enlighten scholars who had not yet understood; acting was not merely to cultivate oneself, but to train scholars who had not yet achieved. Therefore, speaking had order, and acting had propriety. Thus, one could speak without inviting disaster and act without inviting disgrace. Words could become scriptures, and actions could become laws. Therefore, it is said, 'Words and actions are the pivot of a gentleman, the great foundation for cultivating oneself, capable of moving heaven and earth and influencing spirits. How can one not be respectful?' (Baiyun's Extensive Records).
Baiyun said to Yan Zu (Dhyana Ancestor): 'The wisdom of Chan practitioners mostly appears in what has already happened, but cannot appear in what has not yet happened. Zhi-guan (止觀, cessation and contemplation), ding-hui (定慧, concentration and wisdom) are for preventing before things happen; zuo (作, arising), zhi (止, ceasing), ren (任, allowing), mie (滅, extinguishing) are for realizing after things have happened. Therefore, the function of zuo, zhi, ren, mie is easy to see, while the function of zhi-guan, ding-hui is difficult to know. Only the ancients had their minds set on the Dao and cut off thoughts before they arose. Even if there were zhi-guan, ding-hui, zuo, zhi, ren, mie, they would all be discussions of the fundamental and the derivative.' Therefore, it is said, 'If there is even a hair's breadth of talk about the fundamental and the derivative, it is all self-deception.' This is where the ancients saw through things thoroughly and did not deceive themselves (Veritable Records).
Baiyun said: 'I often see monks who have never considered far-reaching plans. I fear that the Sangha (叢林, monastic community) will decline from this point on. Yangqi (楊岐, a Chan master) often said: 'Complacency from top to bottom is the greatest affliction of the Dharma gate.' In the past, when I lived in seclusion at the Guizong (歸宗, a monastery) Study Hall, I read through the scriptures and histories no less than several hundred times, and I saw that the bamboo slips were worn out.
故極矣。然每開卷。必有新獲之意。予以是思之。學不負人如此(白雲實錄)。
白雲初住九江承天。次遷圓通。年齒甚少。時晦堂在寶峰。謂月公晦曰。新圓通洞徹見元。不忝楊岐之嗣。惜乎。發用太早非叢林福。公晦因問其故。晦堂曰。功名美器造物惜之。不與人全。人固欲之天必奪之。逮白雲終於舒之海會。方五十六歲。識者謂。晦堂知機知微真哲人矣(湛堂記聞)。
晦堂心和尚參月公晦于寶峰。公晦洞明楞嚴深旨。海上獨步。晦堂每聞一句一字。如獲至寶喜不自勝。衲子中間有竊議者。晦堂聞之曰。扣彼所長礪我所短。吾何慊焉。英邵武曰。晦堂師兄。道學為禪衲所宗。猶以尊德自勝為強。以未見未聞為愧。使叢林自廣而狹於人者有所矜式豈小補哉(靈源拾遺)。
晦堂曰。住持之要。當取其遠大者。略其近小者。事固未決。宜諮詢于老成之人。尚疑矣。更扣問于識者。縱有未盡亦不致甚矣。其或主者。好逞私心專自取與。一旦遭小人所謀。罪將誰歸。故曰。謀在多斷在獨。謀之在多。可以觀利害之極致。斷之在我。可以定叢林之是非也(與草堂書)。
晦堂不赴溈山請。延平陳瑩中。移書勉之曰。古人住持無職事。選有德者居之。當是任者。必將以斯道覺斯民。終不以勢位聲利
【現代漢語翻譯】 現代漢語譯本：
確實是這樣。然而每次打開書卷，必定有新的收穫。我因此思考，學問不會辜負人啊（《白雲實錄》）。 白雲最初住在九江承天寺，後來遷到圓通寺。年紀很小。當時晦堂在寶峰寺，對月公晦說：『新圓通徹底明瞭本元，不愧是楊岐的後代。可惜啊，發用太早，不是叢林的福氣。』公晦因此問他原因。晦堂說：『功名和美好的器物，造物者會吝惜，不會完全給人。人固然想要得到，天必定要奪走它。』等到白雲最終在舒州的海會寺去世，才五十六歲。有見識的人說：『晦堂瞭解時機，洞察細微，真是個有智慧的人啊』（《湛堂記聞》）。 晦堂心和尚在寶峰寺參訪月公晦（Yue Gonghui）。公晦（Gonghui）洞徹明白《楞嚴經》（Lenga Sutra）的深刻旨意，在海內獨步。晦堂（Huitang）每次聽到一句一字，都像得到至寶一樣，歡喜得不能自勝。僧人中間有私下議論的。晦堂（Huitang）聽到后說：『學習別人的長處，磨礪我的短處，我有什麼不滿意的呢？』英邵武（Ying Shaowu）說：『晦堂（Huitang）師兄，道學被禪僧所推崇，還以尊重道德勝過自己為強大，以沒有見到沒有聽到的為羞愧。使叢林從寬廣變得狹隘的人，如果能有所傚法，難道不是小小的補益嗎？』（《靈源拾遺》）。 晦堂（Huitang）說：『主持寺院的要點，應當選取那長遠宏大的，忽略那眼前細小的。事情如果還沒有決定，應該諮詢有經驗的人。還懷疑的話，更要請教有見識的人。即使有不周到的地方，也不會太離譜。如果主持的人，喜歡逞私心，專斷獨行，一旦遭到小人算計，罪責將歸於誰呢？』所以說：『謀劃在於眾人，決斷在於一人。謀劃在於眾人，可以觀察利害的極致；決斷在於我，可以確定叢林的是非。』（《與草堂書》）。 晦堂（Huitang）沒有應邀去溈山寺（Weishan Temple）擔任住持。延平陳瑩中（Yanping Chen Yingzhong）寫信勸勉他說：『古人擔任住持沒有固定的職事，選擇有德行的人來擔任。當擔任這個職務的人，必定要用這個道來覺悟這些民眾，最終不會因為權勢地位和名聲利益……』
【English Translation】 English version:
Indeed, it is so. Yet every time I open a book, I invariably gain new insights. Reflecting on this, I realize that learning never fails a person (Baiyun Shilu). Baiyun initially resided at Chengtian Temple in Jiujiang, later moving to Yuantong Temple. He was quite young. At that time, Huitang was at Baofeng Temple, and he said to Yue Gonghui (Yue Gonghui): 'The new Yuantong has thoroughly understood the origin, and is worthy of being a descendant of Yangqi. It's a pity that his application came too early, which is not a blessing for the Sangha.' Gonghui (Gonghui) then asked him the reason. Huitang (Huitang) said: 'Fame and beautiful objects are cherished by the Creator, who does not give them entirely to people. Though people desire them, Heaven will surely take them away.' By the time Baiyun finally passed away at Haihui Temple in Shuzhou, he was only fifty-six years old. Those with discernment said: 'Huitang (Huitang) understood the times and perceived the subtle, truly a wise man' (Zhan Tang Jiwen). Monk Huitang Xin (Huitang Xin) visited Yue Gonghui (Yue Gonghui) at Baofeng Temple. Gonghui (Gonghui) thoroughly understood the profound meaning of the Surangama Sutra (Lenga Sutra), unparalleled in the country. Every time Huitang (Huitang) heard a phrase or a word, he was overjoyed as if he had obtained a treasure. Some monks secretly gossiped about it. Huitang (Huitang) heard of it and said: 'Learning from their strengths to sharpen my weaknesses, what dissatisfaction do I have?' Ying Shaowu (Ying Shaowu) said: 'Elder Brother Huitang (Huitang), Daoist learning is revered by Chan monks, and they consider respecting virtue over oneself as strength, and being ashamed of what one has not seen or heard. If those who narrow the Sangha from broadness can emulate this, wouldn't it be a small benefit?' (Lingyuan Shiyi). Huitang (Huitang) said: 'The key to managing a monastery is to choose what is far-reaching and grand, and to overlook what is near and small. If a matter is not yet decided, one should consult experienced people. If there are still doubts, one should consult knowledgeable people. Even if there are shortcomings, they will not be too serious. If the abbot likes to indulge in selfishness and make decisions arbitrarily, who will bear the blame if he is plotted against by petty people?' Therefore, it is said: 'Planning lies in the many, decision lies in the one. Planning lies in the many, so that the extremes of advantages and disadvantages can be observed; decision lies in me, so that the rights and wrongs of the Sangha can be determined' (Letter to Caotang). Huitang (Huitang) did not accept the invitation to become the abbot of Weishan Temple (Weishan Temple). Chen Yingzhong of Yanping (Yanping Chen Yingzhong) wrote a letter urging him, saying: 'In ancient times, abbots did not have fixed duties, and those with virtue were chosen to hold the position. Those who take on this responsibility must use this Dao to awaken these people, and ultimately will not be swayed by power, position, or fame and profit...'
為之變。今學者大道未明各趨異學。流入名相遂為聲色所動。賢不肖雜糅不可別白。正宜老成者。惻隱存心之時。以道自任。障回百川固無難矣。若夫退求靜謐。務在安逸。此獨善其身者所好。非叢林所以望公者(出靈源拾遺)。
晦堂一日見黃龍有不豫之色。因逆問之。黃龍曰。監收未得人。晦堂遂薦感副寺。黃龍曰。感尚暴。恐為小人所謀。晦堂曰。化侍者稍廉謹。黃龍謂化雖廉謹。不若秀莊主有量而忠。靈源嘗問晦堂。黃龍用一監收。何過慮如此。晦堂曰。有國有家者。未嘗不本此。豈特黃龍為然。先聖亦曾戒之(大溈秀雙嶺化感鐵面三人也通庵壁記)。
晦堂謂朱給事世英曰。予初入道自恃甚易。逮見黃龍先師后。退思日用。與理矛盾者極多。遂力行之三年。雖祁寒溽暑確志不移。然後方得事事如理。而今咳唾掉臂。也是祖師西來意(章江集)。
朱世英問晦堂曰。君子不幸小有過差。而聞見指目之不暇。小人終日造惡。而不以為然。其故何哉。晦堂曰。君子之德比美玉焉。有瑕生內必見於外。故見者稱異不得不指目也。若夫小人者。日用所作無非過惡。又安用言之(章江集)。
晦堂曰。聖人之道如天地育萬物。無有不備于道者。眾人之道如江河淮濟山川陵谷草木昆蟲。各盡其量
【現代漢語翻譯】 現代漢語譯本： 為之改變。現在學習的人，大方向沒有明確，各自追求不同的學說，流入于追逐名相，於是被聲色所動搖。賢能和不賢能的人混雜在一起，無法分辨清楚。正應該由老成持重的人，以慈悲之心為出發點，以正道為己任，阻止各種邪說，這本來就沒有什麼困難的。至於那些退隱追求安靜，致力於安逸生活的人，這是隻顧自己的人所喜歡的，不是寺院叢林所期望於你的。（出自《靈源拾遺》） 晦堂禪師有一天看到黃龍禪師面色不佳，於是反過來問他。黃龍禪師說：『監院和庫頭還沒有找到合適的人。』晦堂禪師就推薦了感副寺。黃龍禪師說：『感副寺還很粗暴，恐怕會被小人算計。』晦堂禪師說：『化侍者稍微廉潔謹慎。』黃龍禪師認為化侍者雖然廉潔謹慎，但不如秀莊主有氣量而且忠誠。靈源禪師曾經問晦堂禪師，黃龍禪師用一個監院，為什麼顧慮這麼多？晦堂禪師說：『有國家有家族的人，沒有不以此為根本的，難道只有黃龍禪師這樣嗎？先聖也曾經告誡過。』（大溈秀、雙嶺化、感鐵面三人也，出自通庵壁記） 晦堂禪師對朱給事世英說：『我最初入道的時候，自認為很容易。等到見到黃龍先師之後，反思日常所用，與道理相矛盾的地方非常多，於是努力實行了三年，即使是嚴寒酷暑，堅定的志向也不改變，然後才能夠事事合乎道理。而現在咳嗽吐唾沫，搖手動臂，也都是祖師西來的真意。』（出自《章江集》） 朱世英問晦堂禪師說：『君子不幸犯了小的過失，就被人們議論紛紛，指責個沒完沒了；小人整天作惡，卻不以為然，這是什麼緣故呢？』晦堂禪師說：『君子的德行好比美玉，有瑕疵在內部，必然會顯現在外部，所以看到的人感到奇怪，不得不指出來。至於小人，每天所作所為沒有不是過錯和罪惡的，又何必再說呢？』（出自《章江集》） 晦堂禪師說：『聖人的道如同天地孕育萬物，沒有什麼不完備的。眾人的道如同長江、黃河、淮河、濟水，山川、丘陵、草木、昆蟲，各自盡其所有。』
【English Translation】 English version: Change it. Nowadays, scholars have not clarified the great path and each pursues different doctrines, flowing into the pursuit of names and forms, and thus being moved by sounds and colors. The virtuous and the unworthy are mixed together and cannot be distinguished. It is right for experienced and prudent people to act with compassion and take the path as their responsibility. Blocking the hundred rivers is certainly not difficult. As for those who retreat to seek tranquility and strive for ease, this is what those who only care for themselves like, not what the Sangharama (monastery) expects of you. (From 'Lingyuan Shiyi') One day, Huitang (Zen master) saw that Huanglong (Zen master) looked unwell, so he asked him in turn. Huanglong (Zen master) said, 'The supervisor and treasurer have not yet found suitable people.' Huitang (Zen master) then recommended Deputy Temple Head Gan. Huanglong (Zen master) said, 'Gan is still violent, I am afraid he will be plotted against by petty people.' Huitang (Zen master) said, 'Attendant Hua is slightly honest and prudent.' Huanglong (Zen master) believed that although Attendant Hua was honest and prudent, he was not as generous and loyal as Estate Manager Xiu. Lingyuan (Zen master) once asked Huitang (Zen master), why Huanglong (Zen master) was so worried about using a supervisor? Huitang (Zen master) said, 'Those who have a country and a family have never not based themselves on this. Is it only Huanglong (Zen master) who is like this? The former sages also warned about this.' (Dawei Xiu, Shuangling Hua, and Gan Iron Face are the three people, from Tong'an Bi Ji) Huitang (Zen master) said to Zhu Jishi Shiying, 'When I first entered the path, I thought it was very easy. After seeing the former teacher Huanglong (Zen master), I reflected on my daily use and found that there were many contradictions with reason. So I worked hard for three years, and even in the severe cold and heat, my firm will did not change. Only then was I able to do everything in accordance with reason. And now, coughing and spitting, waving my arms, are also the true meaning of the Patriarch's coming from the West.' (From 'Zhangjiang Ji') Zhu Shiying asked Huitang (Zen master), 'If a gentleman unfortunately commits a small mistake, he will be criticized and pointed at endlessly. Petty people do evil all day long, but they don't think it's wrong. What is the reason for this?' Huitang (Zen master) said, 'The virtue of a gentleman is like beautiful jade. If there is a flaw inside, it will inevitably appear on the outside, so those who see it will find it strange and have to point it out. As for petty people, everything they do every day is nothing but faults and evils, so why bother to say it?' (From 'Zhangjiang Ji') Huitang (Zen master) said, 'The way of the sage is like heaven and earth nurturing all things, and there is nothing that is not complete in the way. The way of the masses is like the Yangtze River, the Yellow River, the Huai River, the Ji River, mountains, hills, grass, trees, and insects, each doing its best.'
而已。不知其外無有不備者。夫道豈二耶。由得之淺深成有小大耶(答張無盡書)。
晦堂曰。久廢不可速成。積弊不可頓除。優遊不可久戀。人情不能恰好。禍患不可茍免。夫為善知識達此五事。涉世可無悶矣(與祥和尚書)。
晦堂曰。先師進止嚴重。見者敬畏。衲子因事請假。多峻拒弗從。惟聞省侍親老。氣色穆然見於顏面。盡禮津遣。其愛人恭孝如此(與謝景溫書)。
晦堂曰。黃龍先師昔同云峰悅和尚。夏居荊南鳳林。悅好辯論。一日與衲子作喧。先師閱經自若如不聞見。已而悅詣先師案頭。瞋目責之曰。爾在此習善知識量度耶。先師稽首謝之。閱經如故(已上並見靈源拾遺)。
黃龍南和尚曰。予昔同文悅遊湖南。見衲子擔籠行腳者。悅驚異蹙頞。已而呵曰。自家閨閣中物不肯放下。返累及他人擔夯。無乃太勞乎(林間錄)。
黃龍曰。住持要在得眾。得眾要在見情。先佛言。人情者為世之福田。蓋理道所由生也。故時之否泰事之損益。必因人情。情有通塞則否泰生。事有厚薄則損益至。惟聖人能通天下之情。故易之。別卦。干下坤上則曰泰。幹上坤下則曰否。其取象。損上益下則曰益。損下益上則曰損。夫乾為天坤為地。天在下而地在上。位固乖矣。而返謂之泰者。上
【現代漢語翻譯】 而已。不知其外無有不備者。夫道豈二耶。由得之淺深成有小大耶（答張無盡（人名）書）。
譯文：僅此而已。不知道在它之外沒有不完備的東西。道難道是二元的嗎？是由領悟的深淺而形成大小的差別嗎？（答覆張無盡的信） 晦堂（人名）曰：長久廢弛不可快速成功，長期積累的弊病不可立刻消除，悠閒自在不可長久留戀，人情世故不能恰到好處，災禍患難不可輕易避免。作為善知識（指有德行的僧人），通達這五件事，處世就可以沒有煩惱了（與祥和尚（人名）書）。
譯文：晦堂禪師說：長期荒廢的事情不可能快速成功，長期積累的弊病不可能立刻消除，悠閒自在的生活不可能長久留戀，人情世故不可能事事恰到好處，災禍患難不可能輕易避免。如果作為一位有德行的僧人，通達這五件事，那麼處世就可以沒有煩惱了（寫給祥和尚的信）。 晦堂（人名）曰：先師（指老師）的舉止非常莊重，見到的人都敬畏。僧人因為私事請假，大多嚴厲拒絕不答應。唯獨聽說要回家侍奉年老的父母，臉上才會顯露出溫和的神色，盡力給予幫助並送他們上路。他愛護他人、恭敬孝道的行為就是這樣（與謝景溫（人名）書）。
譯文：晦堂禪師說：我的老師一言一行都非常莊重，見到他的人都心生敬畏。僧人因為私事請假，老師大多會嚴厲拒絕。只有聽說要回家侍奉年邁的父母，老師才會面露溫和之色，盡力幫助並送他們上路。他愛護他人、恭敬孝道的行為就是這樣（寫給謝景溫的信）。 晦堂（人名）曰：黃龍（山名）先師過去和云峰悅（人名）和尚一起，夏天住在荊南（地名）鳳林（地名）。云峰悅喜歡辯論。一天，他和僧人發生爭吵，先師看經書，神態自若，好像沒有聽見。不久，云峰悅走到先師的桌前，瞪著眼睛責備他說：『你在這裡學習善知識（指有德行的僧人）的做派嗎？』先師叩頭謝罪，繼續看經書（以上內容出自《靈源拾遺》）。
譯文：晦堂禪師說：黃龍先師過去和云峰悅和尚一起，夏天住在荊南鳳林。云峰悅喜歡辯論。一天，他和僧人發生爭吵，先師看經書，神態自若，好像沒有聽見。不久，云峰悅走到先師的桌前，瞪著眼睛責備他說：『你在這裡學習善知識的做派嗎？』先師叩頭謝罪，繼續看經書（以上內容出自《靈源拾遺》）。 黃龍南（人名）和尚說：我過去和文悅（人名）在湖南（地名）遊歷，看見僧人挑著竹籠行走，文悅感到驚訝，皺著眉頭。然後呵斥道：『自己家裡的東西不肯放下，反而連累他人擔負。豈不是太勞累了嗎？』（《林間錄》）。
譯文：黃龍南和尚說：我過去和文悅在湖南遊歷，看見僧人挑著竹籠行走，文悅感到驚訝，皺著眉頭。然後呵斥道：『自己家裡的東西不肯放下，反而連累他人擔負。豈不是太勞累了嗎？』（出自《林間錄》）。 黃龍（山名）說：主持寺院的關鍵在於得到大眾的擁護，得到大眾擁護的關鍵在於瞭解人情。先佛（指過去的佛）說：『人情是世間的福田』，大概是道理由此而產生的緣故。所以時運的好壞、事情的得失，必定與人情有關。人情有阻塞和通達，那麼時運就會有壞和好；事情有厚此薄彼，那麼得失就會到來。只有聖人能夠通達天下的人情，所以《易經》的別卦中，乾（八卦之一，代表天）在下坤（八卦之一，代表地）在上就叫做『泰』，乾在上坤在下就叫做『否』。它所取的象徵意義是，減少上面的而增加下面的就叫做『益』，減少下面的而增加上面的就叫做『損』。乾為天，坤為地，天在下而地在上，位置本來是錯亂的，卻反而稱之為『泰』，是因為上
【English Translation】 Only this. Not knowing that outside of it, there is nothing not fully prepared. Is the Dao truly dualistic? Is it due to the shallowness or depth of understanding that greatness or smallness arises? (Reply to Zhang Wujin (person's name)). Translation: Only this. Not knowing that outside of it, there is nothing not fully prepared. Is the Dao truly dualistic? Is it due to the shallowness or depth of understanding that greatness or smallness arises? (In a letter replying to Zhang Wujin). Huitang (person's name) said: Long-term neglect cannot be quickly remedied, accumulated malpractices cannot be instantly eliminated, leisurely indulgence cannot be prolonged, human sentiments cannot be perfectly satisfied, and misfortunes cannot be easily avoided. If one is a virtuous teacher (referring to a monk with virtue), understanding these five things, one can live in the world without worries (Letter to Xiang Heshang (person's name)). Translation: Huitang Zen Master said: Long-term abandonment cannot be quickly achieved, accumulated malpractices cannot be immediately eliminated, leisurely indulgence cannot be prolonged, human sentiments cannot be perfectly satisfied, and disasters cannot be easily avoided. As a virtuous teacher (referring to a monk with virtue), understanding these five things, one can live in the world without worries (Letter to Xiang Heshang). Huitang (person's name) said: My late teacher's (referring to his teacher) demeanor was very solemn, and those who saw him were in awe. When monks requested leave for personal matters, he mostly sternly refused. Only when he heard that they were returning home to serve their elderly parents would a gentle expression appear on his face, and he would do his best to help them and see them off. Such was his love for others and his respect for filial piety (Letter to Xie Jingwen (person's name)). Translation: Huitang Zen Master said: My teacher's every action was very solemn, and those who saw him were in awe. Monks mostly were sternly refused when they requested leave for personal matters. Only when he heard that they were returning home to serve their elderly parents would a gentle expression appear on his face, and he would do his best to help them and see them off. Such was his love for others and his respect for filial piety (Letter to Xie Jingwen). Huitang (person's name) said: In the past, the late teacher Huanglong (mountain name) and the monk Yunfeng Yue (person's name) lived together in Fenglin (place name), Jingnan (place name) during the summer. Yunfeng Yue liked to debate. One day, he had an argument with a monk, and the late teacher read scriptures calmly as if he did not hear or see anything. Soon after, Yunfeng Yue went to the late teacher's desk, glared at him, and rebuked him, saying, 'Are you here to learn the ways of a virtuous teacher (referring to a monk with virtue)?' The late teacher bowed and apologized, and continued to read the scriptures (The above is from 'Lingyuan Shiyi'). Translation: Huitang Zen Master said: In the past, the late teacher Huanglong and the monk Yunfeng Yue lived together in Fenglin, Jingnan during the summer. Yunfeng Yue liked to debate. One day, he had an argument with a monk, and the late teacher read scriptures calmly as if he did not hear or see anything. Soon after, Yunfeng Yue went to the late teacher's desk, glared at him, and rebuked him, saying, 'Are you here to learn the ways of a virtuous teacher?' The late teacher bowed and apologized, and continued to read the scriptures (The above is from 'Lingyuan Shiyi'). The monk Huanglong Nan (person's name) said: In the past, I traveled with Wen Yue (person's name) in Hunan (place name), and saw a monk carrying a bamboo basket. Wen Yue was surprised and frowned. Then he scolded, 'You are unwilling to let go of your own household belongings, and instead burden others to carry them. Isn't that too much trouble?' (Linjian Lu). Translation: The monk Huanglong Nan said: In the past, I traveled with Wen Yue in Hunan, and saw a monk carrying a bamboo basket. Wen Yue was surprised and frowned. Then he scolded, 'You are unwilling to let go of your own household belongings, and instead burden others to carry them. Isn't that too much trouble?' (From 'Linjian Lu'). Huanglong (mountain name) said: The key to presiding over a monastery is to gain the support of the community, and the key to gaining the support of the community is to understand human sentiments. The past Buddhas (referring to past Buddhas) said: 'Human sentiments are the fields of merit in the world,' probably because principles arise from them. Therefore, the good or bad fortune of the times, and the gains or losses of events, are certainly related to human sentiments. If human sentiments are obstructed or open, then the times will be bad or good; if events are biased, then gains and losses will arrive. Only the sages can understand the human sentiments of the world, so in the separate hexagrams of the 'I Ching', Qian (one of the eight trigrams, representing heaven) below and Kun (one of the eight trigrams, representing earth) above is called 'Tai' (peace), and Qian above and Kun below is called 'Pi' (obstruction). The symbolic meaning taken is that decreasing the upper and increasing the lower is called 'Yi' (increase), and decreasing the lower and increasing the upper is called 'Sun' (decrease). Qian is heaven and Kun is earth, heaven is below and earth is above, the positions are originally disordered, but it is instead called 'Tai', because the upper
下交故也。主在上而賓處下。義固順矣。而返謂之否者。上下不交故也。是以天地不交庶物不育。人情不交萬事不和。損益之義亦由是矣。夫在人上者。能約己以裕下。下必悅而奉上矣。豈不謂之益乎。在上者蔑下而肆諸己。下必怨而叛上矣。豈不謂之損乎。故上下交則泰。不交則否。自損者人益。自益者人損。情之得失豈容易乎。先聖嘗喻人為舟情為水。水能載舟亦能覆舟。水順舟浮違則沒矣。故住持得人情則興。失人情則廢。全得而全興。全失而全廢。故同善則福多。同惡則禍甚。善惡同類端如貫珠。興廢象行明若觀日。斯歷代之元龜也(與黃檗勝書)。
黃龍謂荊公曰。凡操心所為之事。常要面前路徑開闊使一切人行得。始是大人用心。若也險隘不通。不獨使他人不能行。兼自家亦無措足之地矣(章江集)。
黃龍曰。夫人語默舉措。自謂上不欺天。外不欺人。內不欺心。誠可謂之得矣。然猶戒謹乎獨居隱微之間。果無纖毫所欺。斯可謂之得矣(答荊公書)。
黃龍曰。夫長老之職乃道德之器。先聖建叢林陳紀綱。立名位選擇有道德衲子。命之曰長老者。將行其道德。非茍竊是名也。慈明先師嘗曰。與其守道老死丘壑。不若行道領眾于叢林。豈非善守長老之職者。則佛祖之道德存歟(與翠巖
【現代漢語翻譯】 現代漢語譯本： 交往斷絕的緣故。君主在上位而臣子在下位，道義上固然是順理成章的。但反過來說是『否』卦，就是因為上下級之間不互相溝通的緣故。因此，天地不交合，萬物就不能生長；人情不交流，萬事就不能和諧。損和益的道理也是由此而來。處在上位的人，能夠約束自己來寬裕下屬，下屬必定喜悅而擁戴上級，這難道不叫做『益』嗎？處在上位的人輕視下屬而放縱自己，下屬必定怨恨而背叛上級，這難道不叫做『損』嗎？所以，上下級互相溝通則通泰，不互相溝通則閉塞。自我減損的人，別人會增益他；自我增益的人，別人會減損他。人情得失難道是容易的事嗎？先賢曾經比喻百姓如舟，民情如水，水能載舟，亦能覆舟。水順著舟，舟就浮起來；水違背舟，舟就沉沒。所以，住持（寺院的負責人）得到人心就會興盛，失去人心就會衰敗。完全得到人心就完全興盛，完全失去人心就完全衰敗。所以，贊同善事則福多，贊同惡事則禍大。善惡同類，就像用繩子串起來的珠子一樣。興盛和衰敗的跡象，就像看太陽一樣明顯。這是歷代的寶貴經驗啊！（與黃檗勝書） 黃龍（禪師名）對荊公（王安石的字）說：凡是操心去做的事情，常常要使面前的道路開闊，使所有的人都能行走，這才是大人（指有德行的人）的用心。如果道路險隘不通，不只是使他人不能行走，連自己也沒有立足之地了。（章江集） 黃龍（禪師名）說：一個人言語、沉默、舉動、行為，自認為上不欺騙天，外不欺騙人，內不欺騙自己的心，確實可以稱得上是得到了。然而還要在獨處隱蔽的地方謹慎小心，果真沒有絲毫欺騙，這才可以稱得上是得到了。（答荊公書） 黃龍（禪師名）說：長老（寺院住持）的職位是道德的象徵。過去的聖賢建立叢林，陳列紀綱，設立名位，選擇有道德的僧人，任命他們為長老，是要讓他們施行道德，不是隨便竊取這個名號。慈明先師曾經說過：與其守著道義老死在山溝里，不如在叢林里施行道義，帶領大眾。這難道不是善於守護長老職位的人，佛祖的道德才能得以儲存嗎？（與翠巖）
【English Translation】 English version: The reason for broken communication. The ruler is above and the subjects are below. Righteousness dictates obedience. But to call it 'Pi' (否, hexagram of Stagnation) is because there is no communication between those above and those below. Therefore, when heaven and earth do not interact, all things do not grow; when human feelings do not communicate, all things are not harmonious. The meaning of decrease and increase also arises from this. If those in positions of authority can restrain themselves to benefit their subordinates, the subordinates will surely be pleased and support their superiors. Isn't this called 'increase'? If those in positions of authority despise their subordinates and indulge themselves, the subordinates will surely resent and rebel against their superiors. Isn't this called 'decrease'? Therefore, when those above and below communicate, there is prosperity; when they do not communicate, there is stagnation. Those who decrease themselves are increased by others; those who increase themselves are decreased by others. Are the gains and losses of human feelings easy matters? The sages of the past have likened the people to a boat and the feelings of the people to water. Water can carry a boat, but it can also capsize it. If the water flows with the boat, the boat floats; if the water goes against the boat, the boat sinks. Therefore, a abbot (the head of a monastery) who gains the hearts of the people will prosper, and one who loses the hearts of the people will decline. Complete gain leads to complete prosperity, and complete loss leads to complete decline. Therefore, agreeing with good deeds brings much fortune, and agreeing with evil deeds brings great disaster. Good and evil are of the same kind, like pearls strung together on a string. The signs of prosperity and decline are as clear as watching the sun. This is the precious experience of all ages! (Letter to Huangbo Sheng) Huanglong (name of a Chan master) said to Jinggong (Zi of Wang Anshi): 'In all matters that you undertake, you must always ensure that the path ahead is wide open, so that everyone can walk on it. This is the intention of a great person (referring to a virtuous person). If the path is narrow and impassable, not only will others be unable to walk, but you yourself will have no place to stand.' (Zhangjiang Collection) Huanglong (name of a Chan master) said: 'A person's words, silence, actions, and behavior, if they believe that they are not deceiving heaven above, not deceiving people outside, and not deceiving their own hearts within, can indeed be said to have attained something. However, they must still be cautious and careful in solitary and hidden places, and if there is truly no deception at all, then it can be said that they have attained something.' (Reply to Jinggong's Letter) Huanglong (name of a Chan master) said: 'The position of abbot (elder of a monastery) is a symbol of morality. The sages of the past established monasteries, laid out rules and regulations, established positions, and selected monks with morality, appointing them as abbots, in order to have them practice morality, not to simply usurp the title. Ciming, the former teacher, once said: 'Rather than guarding the Way and dying old in the mountains, it is better to practice the Way and lead the masses in a monastery.' Isn't this the way for those who are good at guarding the position of abbot, so that the morality of the Buddhas and ancestors can be preserved?' (To Cuiyan)
真書)。
黃龍謂隱士潘延之曰。聖賢之學非造次可成。須在積累。積累之要惟專與勤。屏絕嗜好行之勿倦。然後擴而充之。可盡天下之妙(龍山廣錄)。
潘延之聞黃龍法道嚴密。因問其要。黃龍曰。父嚴則子敬。今日之規訓。後日之模範也。譬治諸地。隆者下之。洼者平之。彼將登于千仞之山。吾亦與之俱。困而極於九淵之下。吾亦與之俱。伎之窮妄之盡。彼則自休也。又曰。姰之嫗之。春夏所以生育也。霜之雪之。秋冬所以成熟也。吾欲無言可乎(林間錄)。
黃龍室中有三關語。衲子少契其機者。脫有酬對。惟斂目危坐。殊無可否。延之益扣之。黃龍曰。已過關者掉臂而去。從關吏問可否。此未透關者也(林間錄)。
黃龍曰。道如山愈升而愈高。如地愈行而愈遠。學者卑淺盡其力而止耳。惟有志於道者。乃能窮其高遠。其他孰與焉(記聞)。
黃龍曰。古之天地日月。猶今之天地日月。古之萬物性情。猶今之萬物性情。天地日月固無易也。萬物性情固無變也。道胡為而獨變乎。嗟其未至者。厭故悅新舍此取彼。猶適越者不之南而之北。誠可謂異於人矣。然徒勞其心苦其身。其志愈勤其道愈遠矣(遁庵壁記)。
黃龍謂英邵武曰。志當歸一久而勿退。他日必知妙道所歸
【現代漢語翻譯】 現代漢語譯本：
（真書）。
黃龍（禪師名號）對隱士潘延之說：『聖賢的學問不是隨便就能成就的，必須在於積累。積累的關鍵在於專一和勤奮。屏棄不良嗜好，堅持不懈地去做，然後擴充套件並充實它，就可以窮盡天下的奧妙。』（龍山廣錄）
潘延之聽說黃龍（禪師名號）的佛法教導嚴謹周密，於是問其中的要領。黃龍（禪師名號）說：『父親嚴格，兒子就尊敬。今天的規矩訓誡，就是後天的模範。比如治理土地，高的地方削低它，低的地方填平它。如果有人要登上千仞的高山，我也和他一起去；即使困頓到極深的深淵之下，我也和他一起去。等到他的技巧窮盡，妄念消失，他自然就會停止了。』又說：『愛護他，養育他，這是春夏用來生長萬物的；用霜來打，用雪來壓，這是秋冬用來成熟萬物的。我想要不說話可以嗎？』（林間錄）
黃龍（禪師名號）的禪房裡有三關語，學僧很少能領會其中的玄機。即使有人回答對了，也只是閉著眼睛端坐著，沒有什麼肯定或否定。潘延之更加深入地請教。黃龍（禪師名號）說：『已經過了關的人，甩開膀子就走了；向守關的官吏詢問是否可以通過，這是還沒有通過關的人。』（林間錄）
黃龍（禪師名號）說：『道就像山一樣，越往上爬越高；像地一樣，越往前走越遠。學習的人淺薄，用盡他的力量就停止了。只有立志于道的人，才能窮盡它的高遠。其他人怎麼能做到呢？』（記聞）
黃龍（禪師名號）說：『古代的天地日月，和今天的天地日月一樣；古代的萬物性情，和今天的萬物性情一樣。天地日月本來就沒有改變，萬物性情本來就沒有變化，道為什麼唯獨要改變呢？唉，那些沒有達到真理的人，厭惡舊的，喜歡新的，捨棄這個，選取那個，就像去越國的人不往南走卻往北走一樣，真可以說是和別人不一樣了。然而只是徒勞地勞累他們的心，苦了他們的身，他們的志向越是勤奮，他們的道就越是遙遠了。』（遁庵壁記）
黃龍（禪師名號）對英邵武說：『志向應當歸於專一，長久堅持不要退縮，將來必定知道妙道所歸之處。』 English version:
(True Script).
Huanglong (name of a Chan master) said to the recluse Pan Yanzhi: 'The learning of sages and worthies cannot be achieved casually; it requires accumulation. The key to accumulation lies in focus and diligence. Abandon harmful habits, persevere without weariness, and then expand and enrich it, and you can exhaust the mysteries of the world.' (Longshan Guanglu)
Pan Yanzhi heard that Huanglong's (name of a Chan master) Dharma teachings were strict and thorough, so he asked about the essentials. Huanglong (name of a Chan master) said: 'If the father is strict, the son will be respectful. Today's rules and instructions are tomorrow's model. It's like governing the land: lower what is high, and level what is low. If someone wants to climb a thousand-ren mountain, I will go with him; even if he is trapped in the depths of the abyss, I will go with him. When his skills are exhausted and his delusions disappear, he will naturally stop.' He also said: 'Cherishing him and nurturing him, this is what spring and summer use to grow all things; using frost to strike and snow to press, this is what autumn and winter use to ripen all things. Can I remain silent?' (Linjian Lu)
In Huanglong's (name of a Chan master) room, there are three barrier phrases, and few monks can grasp their meaning. Even if someone answers correctly, they just sit with their eyes closed, without any affirmation or denial. Pan Yanzhi inquired more deeply. Huanglong (name of a Chan master) said: 'Those who have passed the barrier swing their arms and leave; asking the gatekeeper whether they can pass is for those who have not yet passed the barrier.' (Linjian Lu)
Huanglong (name of a Chan master) said: 'The Dao is like a mountain, the higher you climb, the higher it gets; like the earth, the farther you walk, the farther it goes. Learners are shallow, and they stop when they have exhausted their strength. Only those who are determined to pursue the Dao can exhaust its height and distance. How can others do it?' (Jiwen)
Huanglong (name of a Chan master) said: 'The heaven, earth, sun, and moon of ancient times are the same as the heaven, earth, sun, and moon of today; the nature and feelings of all things in ancient times are the same as the nature and feelings of all things today. The heaven, earth, sun, and moon have never changed, and the nature and feelings of all things have never changed, so why should the Dao alone change? Alas, those who have not reached the truth dislike the old and like the new, abandoning this and taking that, just like someone going to Yue who goes north instead of south, which can truly be said to be different from others. However, they only labor their minds and suffer their bodies in vain; the more diligent their aspirations, the farther their Dao becomes.' (Dun'an Biji)
Huanglong (name of a Chan master) said to Ying Shaowu: 'Your aspiration should return to focus, persevere for a long time without retreating, and in the future, you will surely know where the wonderful Dao leads.'
【English Translation】 English version:
(True Script).
Huanglong (name of a Chan master) said to the recluse Pan Yanzhi: 'The learning of sages and worthies cannot be achieved casually; it requires accumulation. The key to accumulation lies in focus and diligence. Abandon harmful habits, persevere without weariness, and then expand and enrich it, and you can exhaust the mysteries of the world.' (Longshan Guanglu)
Pan Yanzhi heard that Huanglong's (name of a Chan master) Dharma teachings were strict and thorough, so he asked about the essentials. Huanglong (name of a Chan master) said: 'If the father is strict, the son will be respectful. Today's rules and instructions are tomorrow's model. It's like governing the land: lower what is high, and level what is low. If someone wants to climb a thousand-ren mountain, I will go with him; even if he is trapped in the depths of the abyss, I will go with him. When his skills are exhausted and his delusions disappear, he will naturally stop.' He also said: 'Cherishing him and nurturing him, this is what spring and summer use to grow all things; using frost to strike and snow to press, this is what autumn and winter use to ripen all things. Can I remain silent?' (Linjian Lu)
In Huanglong's (name of a Chan master) room, there are three barrier phrases, and few monks can grasp their meaning. Even if someone answers correctly, they just sit with their eyes closed, without any affirmation or denial. Pan Yanzhi inquired more deeply. Huanglong (name of a Chan master) said: 'Those who have passed the barrier swing their arms and leave; asking the gatekeeper whether they can pass is for those who have not yet passed the barrier.' (Linjian Lu)
Huanglong (name of a Chan master) said: 'The Dao is like a mountain, the higher you climb, the higher it gets; like the earth, the farther you walk, the farther it goes. Learners are shallow, and they stop when they have exhausted their strength. Only those who are determined to pursue the Dao can exhaust its height and distance. How can others do it?' (Jiwen)
Huanglong (name of a Chan master) said: 'The heaven, earth, sun, and moon of ancient times are the same as the heaven, earth, sun, and moon of today; the nature and feelings of all things in ancient times are the same as the nature and feelings of all things today. The heaven, earth, sun, and moon have never changed, and the nature and feelings of all things have never changed, so why should the Dao alone change? Alas, those who have not reached the truth dislike the old and like the new, abandoning this and taking that, just like someone going to Yue who goes north instead of south, which can truly be said to be different from others. However, they only labor their minds and suffer their bodies in vain; the more diligent their aspirations, the farther their Dao becomes.' (Dun'an Biji)
Huanglong (name of a Chan master) said to Ying Shaowu: 'Your aspiration should return to focus, persevere for a long time without retreating, and in the future, you will surely know where the wonderful Dao leads.'
。其或心存好惡情縱邪僻。雖有志氣如古人。予終恐不得見其道矣(壁記)。
寶峰英和尚曰。諸方老宿批判先覺語言拈提公案。猶如捧土培泰山掬水沃東海。然彼豈賴此以為高深耶。觀其志在益之。而不自知非其當也(廣錄)。
英邵武每見學者恣肆不懼因果。嘆息久之曰。勞生如旅泊。住則隨緣去則亡矣。彼所得能幾何。爾輩不識廉恥干犯名分。污瀆宗教乃至如是。大丈夫志在恢弘祖道誘掖後來。不應私擅己欲無所避忌。媒一身之禍造萬劫之殃。三途地獄受苦者。未是苦也。向袈裟下失卻人身。實為苦也(壁記)。
英邵武謂晦堂曰。凡稱善知識。助佛祖揚化。使衲子迴心向道。移風易俗。固非淺薄者之所能為。末法比丘不修道德。少有節義。往往苞苴骯髒搖尾乞憐。追求聲利於權勢之門。一旦業盈福謝天人厭之。玷污正宗為師友累。得不太息。晦堂頷之。
英邵武謂潘延之曰。古之學者治心。今之學者治跡。然心與跡相去霄壤矣。
英邵武謂真凈文和尚曰。物暴長者必夭折。功速成者必易壞。不推久長之計。而造卒成之功。皆非遠大之資。夫天地最靈。猶三載再閏。乃成其功備其化。況大道之妙。豈倉卒而能辦哉。要在積功累德。故曰欲速則不達細行則不失。美成在久遂有終身
【現代漢語翻譯】 現代漢語譯本：如果有人心懷偏見，放縱邪念，即使有像古人一樣的志向，我最終恐怕也無法讓他明白真理（《壁記》）。
寶峰英和尚說：『各地的老修行們評論前人的言語，提點公案，就像用土來堆高泰山，用水來灌溉東海。然而，泰山和東海難道會依賴這些而變得更高深嗎？他們只是想有所幫助，卻不知道自己的做法並不恰當。』（《廣錄》）。
英邵武每次看到學佛之人放縱不羈，不畏懼因果報應，總是嘆息很久，說：『人生就像在旅店裡住宿，住下就隨緣安住，離開就什麼都沒有了。他們所能得到的又能有多少呢？你們這些人不知廉恥，冒犯名分，玷污佛教，竟然到了這種地步。大丈夫的志向在於弘揚佛法，引導後人，不應該爲了滿足自己的慾望而肆無忌憚，招來一身的禍患，造下萬劫的災殃。在地獄三途中受苦，還不是最苦的。披著袈裟卻失去了人身，才是真正的苦啊！』（《壁記》）。
英邵武對晦堂說：『凡是能被稱為善知識（Kalyāṇa-mitra，指引正道的朋友），幫助佛祖弘揚教化，使修行者回心向道，移風易俗的人，都不是淺薄之輩所能做到的。末法時期的比丘（bhikkhu，佛教出家男眾）不修道德，很少有節操義行，常常行賄受賄，卑躬屈膝地乞求，在權勢之門追求名利。一旦惡業積滿，福報享盡，天人也會厭棄他們。玷污了正宗，連累了師友，實在令人嘆息。』晦堂表示贊同。
英邵武對潘延之說：『古代的學佛之人注重修心，現在的學佛之人注重表面功夫。然而，心與跡相差太遠了。』
英邵武對真凈文和尚說：『事物過快地生長必定會夭折，功業過快地完成必定容易敗壞。不考慮長遠的計劃，而追求快速完成的功業，都不是能成大事的資質。天地是最有靈性的，尚且需要三年兩次閏月，才能完成它的功用，具備它的變化。何況大道（Dharma，佛法）的奧妙，豈能倉促之間就能辦到呢？關鍵在於積累功德，所以說「欲速則不達，細行則不失」，美好的成就需要長久的積累才能最終完成。』
【English Translation】 English version: If someone harbors prejudice and indulges in evil thoughts, even if they have the ambition of the ancients, I ultimately fear that I will not be able to help them understand the truth (Bi Ji).
Baofeng Ying, the monk, said: 'The old practitioners in various places criticize the words of the predecessors and point out public cases, just like piling soil to build up Mount Tai and scooping water to irrigate the East Sea. However, do Mount Tai and the East Sea rely on these to become higher and deeper? They just want to help, but they don't know that their approach is not appropriate.' (Guang Lu).
Ying Shaowu sighed for a long time every time he saw Buddhist practitioners indulging themselves and not fearing the consequences of karma, saying: 'Life is like staying in a hotel. If you stay, you will live according to fate; if you leave, you will have nothing. How much can they get? You people are shameless, offend your status, and defile Buddhism to such an extent. A great man's ambition lies in promoting the Dharma (Dharma, Buddhist teachings) and guiding future generations. He should not be unscrupulous in order to satisfy his own desires, causing trouble for himself and creating disasters for countless kalpas. Suffering in the three paths of hell is not the worst suffering. Losing one's human body while wearing a kasaya (kāṣāya, Buddhist robe) is the real suffering!' (Bi Ji).
Ying Shaowu said to Huitang: 'Anyone who can be called a Kalyāṇa-mitra (Kalyāṇa-mitra, a friend who guides you on the right path), help the Buddha promote teachings, make practitioners turn to the path, and change customs, cannot be done by shallow people. Bhikkhus (bhikkhu, Buddhist monks) in the Age of Degenerate Dharma do not cultivate morality and rarely have integrity. They often bribe and beg obsequiously, pursuing fame and fortune at the door of power. Once their evil deeds are full and their blessings are exhausted, even the gods will abandon them. It is a pity that they tarnish the orthodox tradition and implicate their teachers and friends.' Huitang agreed.
Ying Shaowu said to Pan Yanzhi: 'Ancient Buddhist practitioners focused on cultivating the mind, while modern Buddhist practitioners focus on superficial achievements. However, the mind and the traces are too far apart.'
Ying Shaowu said to Zen Master Zhenjing Wen: 'Things that grow too fast will surely die young, and achievements that are completed too quickly will easily fail. Not considering long-term plans, but pursuing quickly completed achievements, are not the qualities of those who can achieve great things. Heaven and earth are the most spiritual, and it still takes three years and two intercalary months to complete its function and possess its changes. Moreover, how can the mystery of the Great Way (Dharma, Buddhist teachings) be accomplished in a hurry? The key lies in accumulating merit, so it is said that 'haste makes waste, and careful actions will not be lost'. Beautiful achievements require long-term accumulation to be finally completed.'
之謀。聖人云。信以守之。敏以行之。忠以成之。事雖大而必濟。昔喆侍者夜坐不睡。以圓木為枕。小睡則枕轉。覺而復起安坐如故率以為常。或謂用心太過。喆曰。我于般若緣分素薄。若不刻苦勵志。恐為妄習所牽。況夢幻不真。安得為久長計。予昔在湘西。目擊其操履如此。故叢林服其名。敬其德而稱之(靈源拾遺)。
真凈文和尚久參黃龍。初有不出人前之言。后受洞山請道過西山。訪香城順和尚。順戲之曰。諸葛昔年稱隱者。茅廬堅請出山來。松華若也沾春力。根在深巖也著開。真凈謝而退(順語錄)。
真凈舉廣道者住五峰。輿議廣疏拙無應世才。逮廣住持。精以治己寬以臨眾。未幾百廢具舉。衲子往來競爭喧傳。真凈聞之曰。學者何易譭譽邪。予每見叢林竊議曰。那個長老行道安眾。那個長老不侵用常住。與眾同甘苦。夫稱善知識為一寺之主。行道安眾不侵常住與眾甘苦。固當爲之。又何足道。如士大夫做官為國安民。乃曰。我不受贓不擾民。且不受贓不擾民。豈分外事耶(山堂小參)。
真凈住歸宗。每歲化主納疏。布帛云委。真凈視之顰蹙。已而嘆曰。信心膏血。予慚無德何以克當(李商老日涉記)。
真凈曰。末法比丘鮮有節義。每見其高談闊論。自謂人莫能及逮乎。一
【現代漢語翻譯】 現代漢語譯本： 之謀。聖人說：『用誠信來守護它，用敏捷來實行它，用忠誠來成就它。』事情即使再大也必定能成功。過去喆侍者夜晚坐著不睡覺，用圓木做枕頭，稍微一睡枕頭就會轉動，醒來后又起身端坐如初，一直這樣。有人說他用心太過。喆說：『我與般若（prajna，智慧）的緣分向來淺薄，如果不用刻苦的精神來勉勵自己，恐怕會被虛妄的習氣所牽引。況且夢幻不真實，怎麼能作為長久的打算呢？』我過去在湘西，親眼看到他這樣的操守，所以叢林都佩服他的名聲，尊敬他的德行而稱讚他（靈源拾遺）。
真凈文和尚（Zhenjing Wen heshang）很久以前就參學于黃龍（Huanglong）。起初有不願出人頭地的說法，後來接受洞山（Dongshan）的邀請去西山（Xishan）講道，拜訪香城順和尚（Xiangcheng Shun heshang）。順和尚戲弄他說：『諸葛亮（Zhuge Liang）當年自稱隱士，茅廬被堅決請求才出山。松樹的花如果沾染了春天的力量，根即使在深巖中也會開放。』真凈（Zhenjing）感謝後退下（順語錄）。
真凈（Zhenjing）舉薦廣道者（Guang daozhe）住持五峰（Wufeng），輿論認為廣（Guang）疏忽笨拙，沒有應付世事的能力。等到廣（Guang）住持后，精細地約束自己，寬厚地對待大眾，沒多久，所有廢弛的事都恢復了，僧人往來競爭，喧鬧地傳揚。真凈（Zhenjing）聽后說：『學道的人怎麼這麼容易譭謗和讚譽別人呢？』我經常看到叢林中私下議論說：『哪個長老行道安眾，哪個長老不侵用常住，與大眾同甘共苦。』稱善知識（kalyana-mitra，良師益友）為一寺之主，行道安眾，不侵用常住，與大眾同甘共苦，本來就應當這樣做，又有什麼值得稱道的呢？如同士大夫做官為國家安定人民，卻說：『我不受賄賂，不擾亂百姓。』難道不受賄賂，不擾亂百姓，是分外的事嗎？（山堂小參）。
真凈（Zhenjing）住在歸宗（Guizong），每年化緣的主事呈上賬目，布帛堆積如山。真凈（Zhenjing）看到后皺著眉頭，過了一會兒嘆息說：『這是信徒們用信心換來的血汗，我慚愧自己沒有德行，怎麼能擔當得起呢？』（李商老日涉記）。
真凈（Zhenjing）說：『末法時代的比丘（bhiksu，出家人）很少有節操和道義。經常看到他們高談闊論，自認為沒有人能比得上，等到一
【English Translation】 English version: schemes. The sage said, 'Guard it with faith, execute it with diligence, and accomplish it with loyalty.' Even great matters will surely succeed. In the past, Attendant Zhe (Zhe shizhe) sat up at night without sleeping, using a round piece of wood as a pillow. If he dozed off, the pillow would turn, and he would wake up and sit upright as before, making it a habit. Someone said he was being too diligent. Zhe (Zhe) said, 'My affinity with prajna (prajna, wisdom) has always been shallow. If I do not diligently encourage myself, I fear I will be led astray by false habits. Moreover, dreams are not real, how can they be considered a long-term plan?' I once witnessed his conduct in Western Hunan (Xiangxi), so the monastic community admired his reputation, respected his virtue, and praised him (Lingyuan Shiyi).
Venerable Zhenjing Wen (Zhenjing Wen heshang) had long studied under Huanglong (Huanglong). Initially, he had a saying about not wanting to be in front of others. Later, he accepted Dongshan's (Dongshan) invitation to preach at West Mountain (Xishan), and visited Venerable Shun of Xiangcheng (Xiangcheng Shun heshang). Shun (Shun) jokingly said to him, 'Zhuge Liang (Zhuge Liang) once called himself a recluse, but was firmly requested to leave his thatched hut. If pine flowers are touched by the strength of spring, their roots, even in deep rocks, will bloom.' Zhenjing (Zhenjing) thanked him and withdrew (Shun Yulu).
Zhenjing (Zhenjing) recommended Daoist Guang (Guang daozhe) to be the abbot of Five Peaks (Wufeng). Public opinion held that Guang (Guang) was negligent and clumsy, lacking the ability to deal with worldly affairs. After Guang (Guang) became the abbot, he meticulously disciplined himself and treated the community with generosity. Before long, all the abandoned tasks were restored, and monks came and went, competing and spreading the news noisily. Zhenjing (Zhenjing) heard this and said, 'How easily do students slander and praise others?' I often see the monastic community privately discussing, 'Which abbot practices the Way and pacifies the community, which abbot does not encroach on the monastery's resources, and shares joys and sorrows with the community?' Calling a kalyana-mitra (kalyana-mitra, virtuous friend) the master of a monastery, practicing the Way and pacifying the community, not encroaching on the monastery's resources, and sharing joys and sorrows with the community, is what should be done, so what is there to praise? It is like a scholar-official serving the country to secure the people, yet saying, 'I do not accept bribes and do not disturb the people.' Is not accepting bribes and not disturbing the people an extraordinary thing? (Shantang Xiaocan).
Zhenjing (Zhenjing) lived in Guizong (Guizong). Every year, the head of fundraising would present the accounts, and cloth would pile up like mountains. Zhenjing (Zhenjing) frowned upon seeing this, and after a while sighed, 'This is the blood and sweat of the faithful, I am ashamed that I have no virtue, how can I bear this?' (Li Shanglao Risheji).
Zhenjing (Zhenjing) said, 'In the Dharma-ending Age, bhiksus (bhiksu, monks) rarely have integrity and righteousness. I often see them engaging in lofty discussions, thinking that no one can compare to them, until one
飯之惠。則始異而終輔之。先毀而後譽之。求其是曰是非曰非。中正而不隱者少矣(壁記)。
真凈曰。比丘之法受用不宜豐滿。豐滿則溢。稱意之事不可多謀。多謀終敗。將有成之必有壞之。予見黃龍先師。應世四十年。語默動靜未嘗以顏色禮貌文才牢籠當世衲子。唯確有見地履實踐真者。委曲成褫之。其慎重真得古人體裁。諸方罕有倫比。故今日臨眾無不取法(日涉記)。
真凈住建康保寧。舒王齋襯素縑。因問侍僧。此何物。對曰。紡絲羅。真凈曰。何用。侍僧曰。堪做袈裟。真凈指所衣布伽黎曰。我尋常披此。見者亦不甚嫌惡。即令送庫司估賣供眾。其不事服飾如此(日涉記)。
真凈謂舒王曰。日用是處力行之。非則固止之。不應以難易移其志。茍以今日之難掉頭弗顧。安知他日不難於今日乎(日涉記)。
真凈聞一方有道之士化去。惻然嘆息至於泣涕。時湛堂為侍者。乃曰。物生天地間。一兆形質枯死殘蠹似不可逃。何苦自傷。真凈曰。法門之興賴有德者振之。今皆亡矣。叢林衰替用此可卜(日涉記)。
禪林寶訓卷第一 大正藏第 48 冊 No. 2022 禪林寶訓
禪林寶訓卷第二
東吳沙門凈善重集
湛堂準和尚初參真凈。常炙燈帳中
看讀。真凈呵曰。所謂學者求治心也。學雖多而心不治。縱學而奚益。而況百家異學。如山之高海之深。子若為盡之。今棄本逐末如賤使貴。恐妨道業。直須杜絕諸緣當求妙悟。他日觀之如推門入臼。故不難矣。湛堂即時屏去所習專注禪觀。一日聞衲子讀諸葛孔明出師表。豁然開悟。凝滯頓釋辯才無礙。在流輩中鮮有過者。
湛堂曰。有道德者樂於眾。無道德者樂於身。樂於眾者長。樂於身者亡。今稱住持者。多以好惡臨眾。故眾人拂之。求其好而知其惡。惡而知其好者鮮矣。故曰。與眾同憂樂。同好惡者義也。義之所在天下孰不歸焉(二事癩可贅疣集)。
湛堂曰。道者古今正權。善弘道者要在變通。不知變者。拘文執教滯相殢情。此皆不達權變故。僧問趙州。萬法歸一一歸何處。州云。我在青州做領布衫。重七斤。謂古人不達權變能若是之酬酢。聖人云。幽谷無私遂至斯響。洪鐘虡受扣無不應。是知通方上士。將返常合道。不守一而不應變也(與李商老書)。
湛堂曰。學者求友須是可為師者。時中長懷尊敬。作事取法期有所益。或智識差勝於我。亦可相從。警所未逮。萬一與我相似則不如無也(寶峰實錄)。
湛堂曰。祖庭秋晚。林下人不為囂浮者。固自難得。昔真如住智海。嘗言。
【現代漢語翻譯】 現代漢語譯本： 看讀。（真凈（Zhenjing，人名）呵斥道：『所謂學佛之人，是要求治理自己的內心。學習再多，如果內心沒有得到治理，縱然學習又有何益處？更何況百家學說，各有不同，如同山之高、海之深，你又怎能窮盡？現在你捨本逐末，如同輕賤地使用貴重之物，恐怕會妨礙你的修行。你必須杜絕各種外緣，應當尋求精妙的領悟。他日再看這些學問，就如同推門進入舂米的石臼一樣容易了。』湛堂（Zhan Tang，人名）立刻停止了所學的知識，專注于禪定觀想。一天，他聽到僧人誦讀諸葛孔明（Zhuge Kongming，人名）的《出師表》，豁然開悟，凝滯的思緒頓時消解，辯才無礙，在同輩中很少有人能超過他。
湛堂說：『有道德的人以服務大眾為樂，沒有道德的人以滿足自身為樂。以服務大眾為樂的人會長久，以滿足自身為樂的人會滅亡。現在被稱為住持的人，大多以個人喜好來對待大眾，所以眾人會背離他。尋求瞭解大眾的優點並知曉其缺點，瞭解大眾的缺點並知曉其優點的人太少了。』所以說：『與大眾同憂樂，同好惡，才是義。義之所在，天下誰不歸順呢？』（以上兩件事出自《癩可贅疣集》）。
湛堂說：『道是自古至今的正確權衡。善於弘揚道的人，關鍵在於變通。不懂得變通的人，拘泥於文字，執著于教條，停留在表象，沉溺於情感。這些都是不通達權變造成的。』僧人問趙州（Zhao Zhou，人名）：『萬法歸一，一歸何處？』趙州回答說：『我在青州做領布衫，重七斤。』（意思是說）古人不通達權變，也能如此應對。聖人說：『幽深的山谷沒有私心，所以能達到這樣的迴響；巨大的鐘鼎接受敲擊，沒有不迴應的。』由此可知，通達事理的高士，會將反常的現象與道相合，不固守一端，而是隨機應變。（出自《與李商老書》）。
湛堂說：『學佛之人尋求朋友，必須是能夠作為老師的人。時常懷著尊敬之心，做事傚法他，期望能有所助益。或者他的智慧見識稍微勝過我，也可以跟隨他，警醒我所未及之處。萬一與我相似，那就還不如沒有。（出自《寶峰實錄》）。
湛堂說：『祖庭的秋天已經很晚了，在山林隱居的人中，不追求虛名浮利的人，確實很難得。』以前真如（Zhen Ru，人名）住在智海（Zhi Hai，地名），曾經說過：
【English Translation】 English version: Reading and contemplating. Zhenjing (a person's name, meaning 'True Purity') scolded, 'Those who call themselves learners seek to govern their minds. If one learns much but does not govern the mind, what is the benefit of learning? Moreover, the various schools of thought are as high as mountains and as deep as the sea. How can you exhaust them all? Now you are abandoning the root and pursuing the branches, like using something precious in a cheap way, which I fear will hinder your spiritual practice. You must cut off all external connections and seek subtle enlightenment. In the future, looking at these studies will be as easy as pushing open a door to enter a mortar.' Zhan Tang (a person's name) immediately stopped his studies and focused on Chan meditation. One day, he heard a monk reciting Zhuge Kongming's (a person's name) 'Memorial on Dispatching the Army,' and he suddenly became enlightened. His stagnant thoughts were immediately dissolved, and his eloquence was unimpeded. Few among his peers could surpass him.
Zhan Tang said, 'Those with morality find joy in serving the masses, while those without morality find joy in indulging themselves. Those who find joy in serving the masses will last, while those who find joy in indulging themselves will perish. Now, those who are called abbots mostly treat the masses according to their personal likes and dislikes, so the masses turn away from them. Few seek to understand the good in the bad and the bad in the good of the masses.' Therefore, it is said, 'Sharing the joys and sorrows, the likes and dislikes of the masses is righteousness. Where righteousness lies, who in the world will not submit?' (The above two matters are from 'Lai Ke Zhui You Ji').
Zhan Tang said, 'The Dao is the correct measure from ancient times to the present. Those who are good at propagating the Dao must be adaptable. Those who do not understand adaptation are bound by words, attached to doctrines, stuck in appearances, and addicted to emotions. All of these are caused by not understanding adaptation.' A monk asked Zhao Zhou (a person's name), 'All dharmas return to one, where does the one return?' Zhao Zhou replied, 'I made a collar cloth in Qingzhou, weighing seven pounds.' (meaning) The ancients who did not understand adaptation could respond like this. The sage said, 'A secluded valley has no selfishness, so it can achieve such a response; a huge bell receives a strike, and there is no failure to respond.' From this, it can be known that a learned person who understands the principles will combine the abnormal phenomena with the Dao, not sticking to one end but adapting to changes. (From 'Letter to Li Shanglao').
Zhan Tang said, 'Those who study Buddhism and seek friends must find someone who can be a teacher. Always cherish respect, emulate their actions, and hope to benefit from them. Or, if their wisdom and knowledge are slightly better than mine, I can also follow them to be alerted to what I have not yet reached. If they are similar to me, it is better not to have them.' (From 'Bao Feng Shi Lu').
Zhan Tang said, 'Autumn is late in the ancestral garden. Among those who live in the mountains and forests, those who do not pursue vanity and fleeting benefits are indeed rare.' In the past, Zhen Ru (a person's name) lived in Zhi Hai (a place name) and once said:
在湘西道吾時。眾雖不多猶有老衲數輩履踐此道。自大溈來此不下九百僧。無七五人會我說話。予以是知。得人。不在眾多也(實錄)。
湛堂曰。惟人履行。不可以一酬一詰固能盡知。蓋口舌辯利者。事或未可信。辭語拙訥者。理或不可窮。雖窮其辭恐未窮其理。能服其口恐未服其心。惟人難知。聖人所病。況近世衲子。聰明不務通物情。視聽多隻伺過隙。與眾違欲與道乖方。相尚以欺相冒以詐。使佛祖之道靡靡而愈薄。殆不可救矣(答魯直書)。
湛堂謂妙喜曰。像季比丘外多狥物內不明心。縱有弘為皆非究竟。蓋所附卑猥而使然。如搏牛之虻飛止數步。若附驥尾便有追風逐日之能。乃依託之勝也。是故學者居必擇處游必就士。遂能絕邪僻近中正聞正言也。昔福嚴雅和尚。每愛真如喆標緻可尚。但未知所附者何人。一日見與大寧寬蔣山元翠巖真偕行。雅喜不自勝。從容謂喆曰。諸大士法門龍象。子得從之遊。異日支吾道之傾頹。彰祖教之利濟。固不在予多囑也(日涉記)。
湛堂謂妙喜曰。參禪須要識慮高遠志氣超邁。出言行事持信於人。勿隨勢利茍枉自然。不為朋輩描摸時所上下也(寶峰記聞)。
湛堂曰。予昔同靈源侍晦堂于章江寺。靈源一日與二僧入城。至晚方歸。晦堂因問。今
【現代漢語翻譯】 現代漢語譯本： 道吾在湘西的時候，雖然僧眾不多，但還有一些年老的僧人修行此道。自從大溈來了之後，這裡聚集了不下九百個僧人，卻沒有七、八個人能理解我說的話。因此我知道，得到真正的人才，不在於人數眾多。（《實錄》）
湛堂說：『考察一個人是否真正修行，不能只通過一問一答就能完全瞭解。因為口舌伶俐的人，他的話可能不可信；而言語笨拙的人，他的道理可能深不可測。即使窮盡他的言辭，恐怕也未能窮盡他的道理；即使能使他的口服，恐怕也未能使他的心服。瞭解一個人是很難的，這是聖人都感到困擾的。更何況近代的僧人，聰明才智不用於通達事理人情，視聽只用來窺伺別人的過失。與大眾格格不入，與正道背道而馳。互相攀比欺騙，互相冒充詐偽，使得佛祖的教義越來越衰微，幾乎無法挽救了。』（《答魯直書》）
湛堂對妙喜說：『末法時期的比丘，大多向外追逐物質，內心卻不明白自己的心性。即使有所作為，都不是究竟的。這是因為他們所依附的東西卑微鄙陋造成的。就像依附在牛身上的牛虻，飛不了幾步遠。如果依附在千里馬的尾巴上，就能有追風逐日的能力。這就是依託的重要性。所以，學習的人居住一定要選擇好的地方，交往一定要接近賢士，這樣才能遠離邪僻，接近中正，聽到正確的言論。』以前福嚴雅和尚，一直很欣賞真如喆的品格和志向。但不知道他依附的是什麼人。有一天，看到他與大寧寬（Daning Kuan，人名）、蔣山元（Jiangshan Yuan，人名）、翠巖真（Cuiyan Zhen，人名）一起同行。福嚴雅非常高興，從容地對真如喆說：『各位大德都是佛法中的龍象，你能跟隨他們學習，將來一定能支撐佛道不至於衰敗，弘揚佛祖的教義利益眾生，這就不需要我多囑咐了。』（《日涉記》）
湛堂對妙喜說：『參禪必須要識見高遠，志氣超邁，言行舉止要能取信於人，不要隨波逐流，茍且遷就，不要被同伴所左右，被世俗所影響。』（《寶峰記聞》）
湛堂說：『我以前和靈源（Lingyuan，人名）一起在章江寺侍奉晦堂（Huitang，人名）。有一天，靈源和兩個僧人進城，直到晚上才回來。晦堂就問他們：』
【English Translation】 English version: When Daowu (Daowu, place name) was in Xiangxi, although the assembly was not large, there were still some old monks practicing this path. Since coming from Dawei (Dawei, place name), no less than nine hundred monks have gathered here, but not even seven or eight people understand what I am saying. Therefore, I know that obtaining true talent does not depend on a large number of people. (From 'Veritable Records')
Zhan Tang (Zhan Tang, person's name) said: 'Examining a person's practice cannot be fully understood through just a question and an answer. Because those with eloquent tongues may not be trustworthy, while those with clumsy speech may have unfathomable principles. Even if you exhaust their words, you may not exhaust their reasoning; even if you can convince their mouths, you may not convince their hearts. Understanding a person is difficult, which is a problem even for sages. Moreover, modern monks do not use their intelligence to understand things and human nature, and their sight and hearing are only used to spy on others' faults. They are out of step with the masses and deviate from the right path. They compete with each other in deception and impersonation, causing the Buddha's teachings to become increasingly weak and almost impossible to save.' (From 'Reply to Lu Zhi')
Zhan Tang said to Miaoxi (Miaoxi, person's name): 'In the degenerate age, most Bhikkhus outwardly pursue material things but inwardly do not understand their own minds. Even if they accomplish something, it is not ultimate. This is because what they rely on is base and vulgar. Like a gadfly attached to a cow, it can only fly a few steps. If it attaches to the tail of a steed, it will have the ability to chase the wind and pursue the sun. This is the advantage of reliance. Therefore, students must choose a good place to live and associate with virtuous people, so that they can stay away from evil and approach the upright, and hear correct words.' In the past, Abbot Fuyan Ya (Fuyan Ya, person's name) always admired the character and ambition of Zhenru Zhe (Zhenru Zhe, person's name). But he did not know who he was relying on. One day, he saw him walking with Daning Kuan, Jiangshan Yuan, and Cuiyan Zhen. Fuyan Ya was overjoyed and said to Zhenru Zhe leisurely: 'All of you great virtues are dragons and elephants in the Dharma. If you can follow them to learn, you will surely be able to support the Buddha's path from declining in the future, and promote the Buddha's teachings to benefit all beings, so I don't need to say more.' (From 'Daily Records')
Zhan Tang said to Miaoxi: 'To practice Chan (Zen), one must have lofty vision and surpassing ambition, and one's words and deeds must be trustworthy. Do not follow the trend and be opportunistic, and do not be swayed by peers or influenced by the world.' (From 'Baofeng Records')
Zhan Tang said: 'I used to serve Huitang with Lingyuan at Zhangjiang Temple. One day, Lingyuan and two monks went into the city and did not return until late. Huitang then asked them:'
日何往。靈源曰。適往大寧來。時死心在旁。厲聲呵曰。參禪欲脫生死。發言先要誠實。清兄何得妄語。靈源面熱不敢對。自爾不入城郭。不妄發言。予固知靈源死心皆良器也(日涉記)。
湛堂曰。靈源好閱經史。食息未嘗少憩。僅能背諷乃止。晦堂因呵之。靈源曰。嘗聞用力多者收功遠。故黃太史魯直曰。清兄好學如飢渴之嗜飲食。視利養紛華若惡臭。蓋其誠心自然非特爾也(贅疣集)。
靈源清和尚住舒州太平。每見佛眼臨眾周密不甚失事。因問其要。佛眼曰。用事寧失於寬勿失於急。寧失於略勿失於詳。急則不可救詳則無所容。當持之於中道。待之以含緩。庶幾為臨眾行事之法也(拾遺)。
靈源謂長靈卓和尚曰。道之行固自有時。昔慈明放意于荊楚間。含恥忍垢見者忽之。慈明笑而已。有問其故。對曰。連城與瓦礫相觸。予固知不勝矣。逮見神鼎后譽播叢林。終起臨濟之道。嗟乎道與時也茍可強乎(筆帖)。
靈源謂黃太史曰。古人云。抱火措于積薪之下而寢其上。火未及然固以為安。此誠喻安危之機。死生之理明如杲日間不容𩬊。夫人平居燕處罕以生死禍患為慮。一旦事出不測。方頓足扼腕。而救之終莫能濟矣(筆帖)。
靈源謂佛鑒曰。凡接東山師兄書。未嘗言世諦事
【現代漢語翻譯】 現代漢語譯本 靈源問：『太陽往哪裡去了？』靈源（Lingyuan）（人名）說：『剛才去了大寧（Daning）（地名）回來。』當時死心（Sixin）（人名）在旁邊，厲聲呵斥道：『參禪想要脫離生死，說話首先要誠實。清兄（Qing Xiong）（靈源的字）怎麼能說謊？』靈源面紅耳赤，不敢回答。從此以後，他不再進入城郭，也不妄加言語。我本來就知道靈源和死心都是好的器才啊。（《日涉記》） 湛堂（Zhutang）（人名）說：『靈源喜歡閱讀經書史籍，吃飯睡覺都不曾稍作休息，僅僅能夠背誦才停止。』晦堂（Huitang）（人名）因此呵斥他。靈源說：『我曾經聽說用力多的人收穫的功效也長遠。』所以黃太史魯直（Huang Taishi Luzhi）（人名）說：『清兄愛好學習就像飢渴的人嗜好飲食，看待名利供養就像厭惡臭味。』大概他的誠心是自然而然的，不僅僅是這樣罷了。（《贅疣集》） 靈源清和尚（Lingyuan Qing Heshang）（人名）住在舒州太平（Shuzhou Taiping）（地名）。每次看到佛眼（Foyan）（人名）管理大眾周密，很少有失誤，就問他其中的要訣。佛眼說：『處理事務寧可寬容一些，也不要急躁；寧可簡略一些，也不要詳細。急躁就無法挽救，詳細就無所包容。應當堅持中庸之道，用寬容的態度對待，或許可以作為管理大眾處理事務的方法。』（《拾遺》） 靈源對長靈卓和尚（Changling Zhuo Heshang）（人名）說：『道的推行本來就有時機。過去慈明（Ciming）（人名）放縱自己的心意在荊楚（Jingchu）（地名）一帶，含著恥辱忍受污垢，見到他的人都輕視他。慈明只是笑笑而已。有人問他原因，他回答說：『連城璧玉和瓦礫相碰撞，我本來就知道不能獲勝。』等到他見到神鼎（Shending）（人名）之後，名譽傳遍叢林，最終振興了臨濟（Linji）（宗派）的道統。唉，道與時機啊，難道可以強求嗎？』（《筆帖》） 靈源對黃太史（Huang Taishi）（人名）說：『古人說：『抱著火放在堆積的柴草下面，卻睡在上面。火還沒有燒起來，就以為安全。』這確實是比喻安危的機理，生死的大道理明明白白就像太陽照耀一樣，不容許有絲毫的隱瞞。人們平時安逸閒適，很少把生死禍患放在心上。一旦發生意外，才頓足捶胸，想要補救最終也無濟於事了。』（《筆帖》） 靈源對佛鑒（Fojian）（人名）說：『凡是接到東山師兄（Dongshan Shixiong）（人名）的信，從來沒有談論過世俗的事情。』
【English Translation】 English version Lingyuan asked: 'Where did the sun go?' Lingyuan (personal name) said: 'Just now I went to Daning (place name) and came back.' At that time, Sixin (personal name) was beside him, and scolded loudly: 'If you want to escape from birth and death by practicing Chan, you must be honest in your words first. How can Qing Xiong (Lingyuan's courtesy name) lie?' Lingyuan blushed and dared not answer. From then on, he no longer entered the city, nor did he speak rashly. I knew from the beginning that Lingyuan and Sixin were both good talents. (From 'Daily Records') Zhutang (personal name) said: 'Lingyuan likes to read scriptures and history books, and he never rests a little while eating and sleeping, only stopping when he can recite them by heart.' Huitang (personal name) therefore scolded him. Lingyuan said: 'I have heard that those who put in a lot of effort will reap long-term benefits.' Therefore, Huang Taishi Luzhi (personal name) said: 'Qing Xiong loves to study like a hungry and thirsty person loves to eat and drink, and regards fame and fortune as if he hates bad smells.' Probably his sincerity is natural, not just this. (From 'Collection of Superfluous Warts') Lingyuan Qing Heshang (personal name) lived in Taiping, Shuzhou (place name). Every time he saw Foyan (personal name) managing the public in a meticulous manner, with few mistakes, he asked him the key to it. Foyan said: 'In handling affairs, it is better to be lenient than to be impatient; it is better to be brief than to be detailed. Impatience cannot be remedied, and details leave no room for anything else. One should adhere to the middle way and treat things with tolerance, which may be a method for managing the public and handling affairs.' (From 'Lost Tales') Lingyuan said to Changling Zhuo Heshang (personal name): 'The practice of the Dao has its own timing. In the past, Ciming (personal name) indulged his mind in the Jingchu (place name) area, bearing shame and enduring filth, and those who saw him despised him. Ciming just smiled. Someone asked him why, and he replied: 'When a Liancheng jade (a valuable jade) collides with tiles, I knew from the beginning that I could not win.' After he met Shending (personal name), his reputation spread throughout the monasteries, and he finally revived the Linji (sect) tradition. Alas, the Dao and the timing, can they be forced?' (From 'Notes from the Brush') Lingyuan said to Huang Taishi (personal name): 'The ancients said: 'Holding fire under a pile of firewood and sleeping on it. If the fire has not yet started, one thinks it is safe.' This is indeed a metaphor for the mechanism of safety and danger, and the great principle of life and death is as clear as the sun, allowing no concealment. People are usually comfortable and rarely take life, death, and misfortune to heart. Once an accident occurs, they stomp their feet and beat their chests, wanting to remedy it, but ultimately it is of no avail.' (From 'Notes from the Brush') Lingyuan said to Fojian (personal name): 'Whenever I receive a letter from Dongshan Shixiong (personal name), he never talks about worldly affairs.'
。唯丁寧忘軀弘道。誘掖後來而已。近得書云。諸莊旱損我總不憂。只憂禪家無眼。今夏百餘人。室中舉個狗子無佛性話。無一人會得。此可為憂。至哉斯言。與憂院門不辦。怕官人嫌責。慮聲位不揚。恐徒屬不盛者。實霄壤矣。每念此稱實之言。豈復得聞。吾侄為嫡嗣。能力振家風。當慰宗屬之望。是所切禱(蟾侍者日錄)。
靈源曰。磨礱砥礪不見其損。有時而盡。種樹蓄養不見其益。有時而大。積德累行不知其善。有時而用。棄義背理不知其惡。有時而亡。學者果熟計而履踐之。成大器播美名。斯今古不易之道也(筆帖)。
靈源謂古和尚曰。禍福相倚吉兇同域。惟人自召安可不思。或專己之喜怒。而隘于含容。或私心靡費而從人之所欲。皆非住持之急。茲實恣肆之悠漸。禍害之基源也(筆帖)。
靈源謂伊川先生曰。禍能生福福能生禍。禍生於福者。緣處災危之際切于思安深於求理。遂能祇畏敬謹。故福之生也。宜矣。福生於禍者。緣居安泰之時。縱其奢欲肆其驕怠。尤多輕忽侮慢。故禍之生也。宜矣。聖人云。多難成其志。無難喪其身。得乃喪之端。喪乃得之理。是知福不可屢僥倖。得不可常覬覦。居福以慮禍。則其福可保。見得而慮喪。則其得必臻。故君子安不忘危理不忘亂者也(筆
【現代漢語翻譯】 現代漢語譯本： 唯有懇切地忘記自身，弘揚佛法，引導後輩而已。最近收到來信說，各處田莊遭受旱災損失，我總不憂慮，只憂慮禪宗門下沒有見地的人。今年夏天一百多人，在禪房裡舉『狗子無佛性』的話頭，沒有一個人能夠領會。這才是值得憂慮的。這番話真是至理名言。與那些憂慮寺院事務辦不好，害怕官人嫌責，擔心名聲地位不能顯揚，恐怕門徒不興盛的人相比，實在是天壤之別啊。每每想到這些真實的話語，以後哪裡還能再聽到呢？我侄兒作為嫡系後代，有能力振興家風，應當不辜負宗族親屬的期望，這是我懇切祈禱的（蟾侍者日錄）。 靈源禪師說：『磨礪刀劍，雖然看不見它的損耗，但總有耗盡的時候；種植樹木，蓄養生物，雖然看不見它的增長，但總有長大的一天；積累德行，長期行善，雖然不知道它的好處，但總有用到的時候；拋棄道義，違背常理，雖然不知道它的壞處，但總有滅亡的時候。』學習的人如果能仔細衡量並實踐這些道理，成就大器，傳播美名，這就是自古至今不變的道理啊（筆帖）。 靈源禪師對古和尚說：『禍與福相互依存，吉與兇同在一個區域。一切都是人自己招來的，怎麼能不思考呢？有的人只顧自己的喜怒，而狹隘不能包容；有的人放縱私慾，浪費錢財，順從別人的慾望。這些都不是住持應該做的。這些實際上是放縱自己的開端，是禍害的根源啊（筆帖）。』 靈源禪師對伊川先生說：『禍能產生福，福也能產生禍。禍產生於福的原因，是因為身處災難危急的時候，迫切地想要安定，深刻地尋求道理，於是能夠恭敬謹慎，所以福的產生，是應該的。福產生於禍的原因，是因為身處安樂太平的時候，放縱自己的奢侈慾望，放肆自己的驕傲懈怠，尤其容易輕視怠慢，所以禍的產生，是應該的。』聖人說：『多經歷磨難才能成就志向，沒有經歷磨難就會喪失自身。得到是喪失的開端，喪失是得到的道理。』由此可知，福不可屢次僥倖獲得，得不可常常覬覦。身處幸福的時候要考慮禍患，那麼他的幸福就可以保全；見到得到的時候要考慮喪失，那麼他的得到必定會到來。所以君子在安定的時候不忘記危險，在太平的時候不忘記動亂啊（筆帖）。
【English Translation】 English version: Only by earnestly forgetting oneself, promoting the Dharma, and guiding future generations. Recently received a letter saying that the various estates have suffered losses from drought, which I do not worry about at all. I only worry that there are no insightful people in the Chan (Zen) school. This summer, among more than a hundred people, when the topic of 'a dog has no Buddha-nature' is raised in the meditation hall, not a single person can understand it. This is what is worth worrying about. These words are truly profound. Compared to those who worry about managing the monastery poorly, fear officials' blame, worry about not promoting their reputation and status, and fear that their disciples will not flourish, the difference is like heaven and earth. Every time I think of these truthful words, when will I ever hear them again? My nephew, as the direct descendant, has the ability to revitalize the family tradition and should live up to the expectations of the clan. This is what I earnestly pray for (Chan Attendant's Daily Record). Lingyuan (a Chan master) said: 'Sharpening swords, although you cannot see its wear and tear, it will eventually be exhausted; planting trees and raising creatures, although you cannot see its growth, it will eventually grow up; accumulating virtue and practicing good deeds, although you do not know its benefits, it will eventually be useful; abandoning righteousness and violating reason, although you do not know its harm, it will eventually lead to destruction.' If students can carefully weigh and practice these principles, achieve great things, and spread a good name, this is the unchanging principle from ancient times to the present (Notes). Lingyuan (a Chan master) said to Ancient Monk: 'Misfortune and fortune depend on each other, good and bad are in the same realm. Everything is brought about by oneself, how can one not think about it? Some people only care about their own joys and angers, and are narrow-minded and cannot be tolerant; some people indulge in selfish desires, waste money, and follow the desires of others. These are not what an abbot should do. These are actually the beginning of indulging oneself and the source of disaster (Notes).' Lingyuan (a Chan master) said to Master Yichuan: 'Misfortune can produce fortune, and fortune can also produce misfortune. The reason why misfortune produces fortune is because when one is in a time of disaster and danger, one urgently wants stability and deeply seeks reason, so one can be respectful and cautious, so the birth of fortune is appropriate. The reason why fortune produces misfortune is because when one is in a time of peace and prosperity, one indulges in luxury and desire, and indulges in pride and laziness, and is especially prone to neglecting and being disrespectful, so the birth of misfortune is appropriate.' The sage said: 'Many difficulties can achieve one's ambition, and without difficulties, one will lose oneself. Gaining is the beginning of losing, and losing is the principle of gaining.' From this, it can be known that fortune cannot be repeatedly obtained by luck, and gain cannot be constantly coveted. When in a state of happiness, one should consider misfortune, then his happiness can be preserved; when seeing gain, one should consider loss, then his gain will surely come. Therefore, a gentleman does not forget danger in times of peace and does not forget chaos in times of peace (Notes).'
帖)。
靈源謂伊川先生曰。夫人有惡其跡可畏其影卻背而走者。然走愈急跡愈多而影愈疾。不如就陰而止影自滅而跡自絕矣。日用明此可坐進斯道(筆帖)。
靈源曰。凡住持位過其任者鮮克有終。蓋福德淺薄量度狹隘。聞見鄙陋又不能從善務義。以自廣而致然也(日錄)。
靈源聞覺范貶竄嶺海嘆曰。蘭植中塗。必無經時之翠。桂生幽壑。終抱彌年之丹。古今才智喪身讒謗罹禍者多。求其與世浮沉能保其身者少。故聖人言。當世聰明深察而近於死者。好議人者也。博辯宏大而危其身者。好發人之惡也。在覺范有之矣(章江集)。
靈源謂覺范曰。聞在南中時究楞嚴特加箋釋。非不肖所望。蓋文字之學不能洞當人之性源。徒與後學障先佛之智眼。病在依他作解塞自悟門。資口舌則可勝淺聞。廓神機終難極妙證。故於行解多致參差。而日用見聞尤增隱昧也(章江集)。
靈源曰。學者舉措不可不審。言行不可不稽。寡言者未必愚。利口者未必智。鄙樸者未必悖。承順者未必忠。故善知識不以辭盡人情。不以意選學者。夫湖海衲子誰不欲求道。于中悟明見理者。千百無一。其間修身勵行聚學樹德。非三十年而不能致。偶一事過差而叢林棄之。則終身不可立。夫耀乘之珠。不能無颣。連城
【現代漢語翻譯】 現代漢語譯本： 靈源對伊川先生說：『有這麼一種人，因為厭惡自己的腳印，害怕自己的影子，便背過身去逃跑。然而越是跑得快，腳印越多，影子也越快。不如在陰涼的地方停下來，影子自然消失，腳印也自然斷絕了。』日常生活中明白這個道理，就可以穩步前進，達到道的境界（筆帖）。 靈源說：『凡是住持的職位超過了他的能力，很少能有善終的。因為他的福德淺薄，器量狹隘，見識鄙陋，又不能聽從好的建議，努力行義，來擴充套件自己，以至於這樣。』（日錄） 靈源聽說覺范被貶謫到嶺南一帶，嘆息道：『蘭花種植在半路，必定沒有長久的翠綠；桂樹生長在幽深的山谷，終究能保持多年的紅色。』古往今來，有才智的人因為誹謗而喪身，遭受災禍的很多，尋求與世俗同流合污，能夠保全自身的人很少。所以聖人說：『當世聰明而深刻，卻接近死亡的人，是喜歡議論別人的人。』『博學善辯而使自身陷入危險的人，是喜歡揭發別人缺點的人。』覺范就存在這些問題啊（章江集）。 靈源對覺范說：『聽說你在嶺南的時候，深入研究《楞嚴經》，還特意加以註釋，這不是我所期望的。因為文字之學不能透徹地瞭解人的本性根源，只會給後來的學習者遮蔽先佛的智慧之眼。』毛病在於依靠他人來解釋，堵塞了自我領悟的門徑。憑藉口舌之利，或許可以勝過淺薄的見聞，擴充套件神妙的機能，終究難以達到極妙的證悟。所以在修行和理解上，常常導致偏差，而且在日常的見聞中，更加增添了隱晦不明（章江集）。 靈源說：『學習者的舉止不可不謹慎，言行不可不考察。』不愛說話的人未必愚蠢，能說會道的人未必聰明；質樸的人未必悖逆，順從的人未必忠誠。所以，善知識不憑藉言辭來窮盡人情，不憑藉主觀意願來選擇學習者。那些來自四面八方的雲遊僧人，誰不想求道呢？其中能夠領悟明白道理的人，千百人中沒有一個。他們修身勵行，聚集學問，樹立德行，不是三十年不能達到。偶然一件小事有過失，就被叢林拋棄，那麼終身都無法立足。發光的珍珠，不能沒有瑕疵；價值連城的璧玉
【English Translation】 English version: Lingyuan said to Yichuan: 'There are people who hate their footprints and fear their shadows, so they turn their backs and run away. However, the faster they run, the more footprints they leave, and the faster the shadow becomes. It is better to stop in a shady place, and the shadow will naturally disappear, and the footprints will naturally be cut off.' Understanding this principle in daily life allows one to steadily advance towards the path (bi tie). Lingyuan said: 'Those who hold a position of abbot beyond their capabilities rarely have a good ending. This is because their blessings are shallow, their capacity is narrow, their knowledge is limited, and they are unable to follow good advice and strive for righteousness to expand themselves, leading to this outcome.' (ri lu) Lingyuan, upon hearing that Juefan (Juefan, a monk's name) had been exiled to the Lingnan region, sighed: 'An orchid planted halfway will certainly not have lasting verdancy; a cassia tree growing in a secluded valley will ultimately retain its perennial red.' Throughout history, many talented and wise people have lost their lives due to slander and suffered misfortune. Few seek to drift along with the world and are able to preserve themselves. Therefore, the sage said: 'Those who are clever and insightful in the present age but are close to death are those who like to criticize others.' 'Those who are learned and eloquent but endanger themselves are those who like to expose the faults of others.' Juefan has these problems (zhang jiang ji). Lingyuan said to Juefan: 'I heard that when you were in the south, you deeply studied the Shurangama Sutra (Lengyan Jing, a Buddhist scripture) and even added annotations, which is not what I had hoped for. This is because the study of words cannot thoroughly understand the source of human nature, but only obscures the wisdom eyes of the Buddhas for later learners.' The problem lies in relying on others for interpretation, blocking the path to self-realization. Relying on eloquence may overcome superficial knowledge, but expanding miraculous functions will ultimately be difficult to achieve perfect realization. Therefore, in practice and understanding, discrepancies often arise, and in daily experiences, obscurity is further increased (zhang jiang ji). Lingyuan said: 'A student's actions must be carefully considered, and their words and deeds must be examined.' Those who speak little are not necessarily foolish, and those who are eloquent are not necessarily wise; those who are simple and unadorned are not necessarily rebellious, and those who are obedient are not necessarily loyal. Therefore, a good teacher does not exhaust human feelings with words, nor does he choose students based on subjective intentions. Among the wandering monks from all directions, who does not want to seek the Way? Among them, there is not one in a thousand who can comprehend and understand the truth. Cultivating oneself, striving to practice, gathering knowledge, and establishing virtue cannot be achieved in less than thirty years. If one accidentally makes a mistake and is abandoned by the sangha, then one will not be able to establish oneself for the rest of one's life. A shining pearl cannot be without flaws; a priceless jade
之璧。寧免無瑕。凡在有情安得無咎。夫子聖人也。猶以五十學易無大過為言。契經則曰。不怕念起惟恐覺遲。況自聖賢以降孰無過失哉。在善知識曲成。則品物不遺矣。故曰巧梓順輪桷之用。枉直無廢材。良御適險易之宜。駑驥無失性。物既如此人亦宜然。若進退隨愛憎之情。離合系異同之趣。是由舍繩墨而裁曲直。棄權衡而較重輕。雖曰精微不能無謬矣。
靈源曰。善住持者以眾人心為心。未嘗私其心。以眾人耳目為耳目。未嘗弘其耳目。遂能通眾人之志。盡眾人之情。夫用眾人之心為心。則我之好惡乃眾人好惡。故好者不邪惡者不謬。又安用私托腹心而甘服其諂媚哉。既用眾人耳目為耳目。則眾人聰明皆我聰明。故明無不鑒聰無不聞。又安用私托耳目而固招其蔽惑耶。夫布腹心托耳目。惟賢達之士務求己過。與眾同欲無所偏私。故眾人莫不歸心。所以道德仁義流佈遐遠者。宜其然也。而愚不肖之意。務求人之過。與眾違欲溺於偏私。故眾人莫不離心。所以惡名險行傳播遐遠者。亦宜其然也。是知住持人與眾同欲。謂之賢哲。與眾違欲。謂之庸流。大率布腹心托耳目之意有殊。而善惡成敗相返如此。得非求過之情有異。任人之道不同者哉。
靈源曰。近世作長老涉二種緣。多見智識不明。為二風所觸
【現代漢語翻譯】 現代漢語譯本： 美玉尚且不能避免有瑕疵，凡是有情識的眾生怎麼可能沒有過錯呢？孔子是聖人，還說自己到了五十歲才學習《易經》而沒有大的過失。佛經上說：『不怕念頭生起，只怕覺悟太遲。』更何況自聖賢之後，誰能沒有過失呢？在於善知識能夠因材施教，那麼各種人才都不會被埋沒了。所以說，高明的工匠順應木材的紋理來使用它，即使是彎曲的木材也不會被廢棄；優秀的馭手適應各種險峻或平坦的路況，即使是劣馬也不會喪失它的本性。事物既然如此，人也應該這樣。如果進退都隨著愛憎的感情，離合都取決於異同的興趣，這就是拋棄了準繩來裁剪彎曲或筆直，放棄了秤砣來比較輕重。即使自認為精細微妙，也不能避免謬誤了。 靈源禪師說：『善於住持佛寺的人，以大眾的心為心，不曾私用自己的心；以大眾的耳目為耳目，不曾弘揚自己的耳目。』於是就能通達大眾的意願，瞭解大眾的感情。如果用大眾的心為心，那麼我的好惡就是大眾的好惡，所以喜好的是正當的，厭惡的是不謬誤的。又何必私下信任親信，而甘心接受他們的諂媚呢？既然用大眾的耳目為耳目，那麼大眾的聰明就是我的聰明，所以明察一切，聽聞一切。又何必私下信任親信，而固執地招致他們的矇蔽迷惑呢？能夠推心置腹，信任耳目，只有賢達之士才會努力尋求自己的過失，與大眾同心同德，沒有偏私。所以大眾沒有不歸心的。因此道德仁義能夠流傳到遙遠的地方，這是理所當然的。而愚蠢不肖的人，總是尋求別人的過失，與大眾背道而馳，沉溺於偏私，所以大眾沒有不離心的。因此惡名和危險的行為能夠傳播到遙遠的地方，這也是理所當然的。由此可知，住持佛寺的人與大眾同心同德，就稱之為賢哲；與大眾背道而馳，就稱之為庸人。大體上說，推心置腹和信任耳目的用意不同，而善惡成敗的結果卻截然相反，就是因為尋求過失的心情不同，任用人才的方法不同啊。 靈源禪師說：『近世做長老的人，牽涉到兩種因緣，大多是見識不明，被兩種風氣所影響。』
【English Translation】 English version: Even the most beautiful jade cannot avoid having flaws. How can sentient beings be without faults? Confucius, a sage, even said that he learned the Yi Jing (Book of Changes) at the age of fifty and still made no major mistakes. The Qijing (Sutras) say, 'Do not fear the arising of thoughts, only fear the lateness of awakening.' Moreover, after the sages and worthies, who can be without faults? It lies in the skillful guidance of a shan zhi shi (善知識, virtuous friend or spiritual teacher), so that all kinds of talents will not be buried. Therefore, it is said that a skilled craftsman follows the grain of the wood to use it, and even crooked wood will not be discarded; an excellent charioteer adapts to various dangerous or flat road conditions, and even a poor horse will not lose its nature. Since things are like this, people should also be like this. If advancement and retreat follow the emotions of love and hate, and separation and union depend on interests of similarity and difference, this is like abandoning the plumb line to cut curves and straights, and abandoning the steelyard to compare weights. Even if one considers oneself refined and subtle, one cannot avoid mistakes. Lingyuan (靈源, name of a Chan master) said: 'Those who are good at maintaining a monastery take the minds of the masses as their own minds, never using their own minds privately; they take the ears and eyes of the masses as their own ears and eyes, never promoting their own ears and eyes.' Thus, they can understand the aspirations of the masses and understand the feelings of the masses. If you use the minds of the masses as your own mind, then my likes and dislikes are the likes and dislikes of the masses, so what is liked is proper, and what is disliked is not mistaken. Why then privately trust confidants and willingly accept their flattery? Since you use the ears and eyes of the masses as your own ears and eyes, then the wisdom of the masses is my wisdom, so you can see everything clearly and hear everything. Why then privately trust ears and eyes and stubbornly invite their concealment and delusion? To be able to open one's heart and trust one's ears and eyes, only virtuous and enlightened people will strive to seek their own faults, be of one mind and one heart with the masses, and have no partiality. Therefore, the masses have no one who does not return to their hearts. Therefore, it is fitting that morality, benevolence, and righteousness can spread far and wide. But the intention of the foolish and unworthy is to seek the faults of others, to go against the wishes of the masses, and to indulge in partiality, so the masses have no one who does not leave their hearts. Therefore, it is also fitting that evil names and dangerous actions can spread far and wide. From this, we can know that those who maintain a monastery and are of one mind and one heart with the masses are called sages; those who go against the wishes of the masses are called mediocre people. In general, the intentions of opening one's heart and trusting one's ears and eyes are different, and the results of good and evil and success and failure are so opposite, because the feelings of seeking faults are different, and the methods of employing people are different. Lingyuan (靈源, name of a Chan master) said: 'In recent times, those who become abbots are involved in two kinds of conditions, and most of them have unclear knowledge and are affected by two kinds of winds.'
喪於法體。一應逆緣多觸衰風。二應順緣多觸利風。既為二風所觸。則喜怒之氣交於心。鬱勃之色浮於面。是致取辱法門譏誚賢達。唯智者善能轉為攝化之方。美導後來。如瑯瑘和尚。往蘇州看范希文。因受信施及千餘緡。遂遣人。陰計在城諸寺僧數皆密送錢。同日為眾檀設齋。其即預辭范公。是日侵早發船。逮天明眾知已去。有追至常州而得見者。受法利而回。觀此老一舉。使姑蘇道俗悉起信心增深道種。此所謂轉為攝化之方。與夫竊法位茍利養為一身之謀者。實霄壤也(與德和尚書)。
文正公謂瑯瑘曰。去年到此。思得林下人可語者。嘗問一吏。諸山有好僧否。吏稱北寺瑞光希茂二僧為佳。予曰。此外諸禪律中別無耶。吏對予曰。儒尊士行僧論德業。如希茂二人者。三十年蹈不越閫衣惟布素。聲名利養了無所滯。故邦人高其操履而師敬之。若其登座說法代佛揚化機辯自在稱善知識者。非頑吏能曉。逮暇日訪希茂二上人。視其素行一如吏言。予退思。舊稱蘇秀好風俗。今觀老吏尚能分君子小人優劣。況其識者耶。瑯瑘曰。若吏所言誠為高議。請記之以曉未聞(瑯瑘別錄)。
靈源曰。鐘山元和尚平生不交公卿不茍名利。以卑自牧以道自樂。士大夫初勉其應世。元曰。茍有良田何憂晚成。第恐乏才具耳
【現代漢語翻譯】 現代漢語譯本： 喪失了佛法的真諦。一旦遇到違逆的因緣，就容易遭遇衰敗之風；一旦遇到順遂的因緣，又容易遭遇利益之風。既然被這兩種風所吹拂，那麼喜悅和憤怒的情緒就會在心中交織，煩悶不樂的神色就會浮現在臉上。這樣就導致了佛法受到羞辱，賢達之士也加以譏諷。只有有智慧的人才能夠善於將這些轉化為攝受教化眾生的方法，給後來者做出好的引導。例如瑯玡（Lángyé，山名，也指瑯玡慧覺禪師）和尚，前往蘇州拜訪范希文（Fàn Xīwén，即范仲淹），因為接受了他的佈施，得到了千餘緡錢。於是就派人暗中計算城中各寺廟僧人的數量，秘密地將錢送給他們，並在同一天為所有施主設齋。他隨即向范公告辭，在當天清晨就出發離開了。等到天亮時，人們才知道他已經走了。有人追到常州才見到他，接受了他的佛法教益后返回。觀察這位老和尚的舉動，使得蘇州的道俗都生起了信心，加深了修道的種子。這就是所謂的轉化為攝受教化眾生的方法。那些竊取佛法地位，只為自身謀取利益的人，與他相比，實在是天壤之別啊（與德和尚書）。
文正公（Wénzhèng gōng，范仲淹的謚號）對瑯玡（Lángyé，山名，也指瑯玡慧覺禪師）說：『去年我來到這裡，想找一個可以談得來的隱士。曾經問過一個官吏，各座山裡有沒有好的僧人。官吏稱讚北寺的瑞光（Ruìguāng，僧人法號）和希茂（Xīmào，僧人法號）兩位僧人很好。』我說：『除了他們之外，禪宗和律宗中就沒有其他的了嗎？』官吏回答我說：『儒家尊重士人的品行，僧人講究德行和事業。像希茂（Xīmào，僧人法號）這兩人，三十年來都沒有越過寺廟的範圍，穿的衣服都是粗布做的，對於名聲和利益沒有任何的執著。所以當地人都敬佩他們的操守，並尊敬他們。至於那些登上法座說法，代替佛陀弘揚教化，機智善辯，被稱為善知識的人，不是我這種愚笨的官吏能夠了解的。』等到有空閑的時候，我拜訪了希茂（Xīmào，僧人法號）兩位上人，看到他們的日常行為就像官吏說的那樣。我退回來思考，以前都說蘇州的風俗很好，現在看來，即使是老官吏也能夠分辨君子和小人的優劣，更何況是那些有見識的人呢？瑯玡（Lángyé，山名，也指瑯玡慧覺禪師）說：『如果這位官吏所說的是真心話，那真是很高的見解，請您記錄下來，讓那些沒有聽說過的人也能知道。（瑯玡別錄）』
靈源（Língyuán，僧人法號）說：鐘山（Zhōngshān，山名）元（Yuán，僧人法號）和尚一生不與達官貴人交往，不茍求名利，以謙卑的態度約束自己，以佛法為樂。士大夫起初勸他應該入世做官，元（Yuán，僧人法號）說：『如果我有良田，何必擔心晚成呢？只是恐怕自己缺乏才能罷了。』
【English Translation】 English version: Losing the true essence of Dharma. Once encountering adverse conditions, one is prone to the wind of decline; once encountering favorable conditions, one is prone to the wind of profit. Since being blown by these two winds, the emotions of joy and anger will intertwine in the heart, and the appearance of vexation will float on the face. This leads to the Dharma being humiliated and the virtuous being ridiculed. Only the wise are good at transforming these into methods of embracing and teaching sentient beings, providing good guidance for later generations. For example, Monk Langye (Lángyé, name of a mountain, also refers to Chan Master Langye Huijue) went to Suzhou to visit Fan Xiwén (Fàn Xīwén, posthumous name Fan Zhongyan), because he accepted his alms and received more than a thousand strings of cash. So he sent people to secretly calculate the number of monks in the temples in the city, secretly sent the money to them, and set up a vegetarian feast for all the benefactors on the same day. He then bid farewell to Duke Fan and set off early that morning. When it dawned, people realized he had left. Someone chased him to Changzhou and met him, received his Dharma teachings, and returned. Observing this old monk's actions, it made the Taoists and laity of Suzhou all generate faith and deepen the seeds of cultivation. This is the so-called transformation into a method of embracing and teaching sentient beings. Those who steal the position of Dharma and seek only personal gain are truly worlds apart from him (Letter to Monk De).
Duke Wenzheng (Wénzhèng gōng, posthumous title of Fan Zhongyan) said to Langye (Lángyé, name of a mountain, also refers to Chan Master Langye Huijue): 'Last year I came here, wanting to find a recluse I could talk to. I once asked an official if there were any good monks in the mountains. The official praised the two monks Ruiguang (Ruìguāng, monk's Dharma name) and Ximao (Xīmào, monk's Dharma name) of the North Temple.' I said, 'Besides them, are there no others in the Chan and Vinaya schools?' The official replied, 'Confucians respect the conduct of scholars, and monks emphasize virtue and career. Like these two, Ximao (Xīmào, monk's Dharma name), for thirty years they have not crossed the boundaries of the temple, and the clothes they wear are made of coarse cloth. They have no attachment to fame and profit. Therefore, the locals admire their integrity and respect them. As for those who ascend the Dharma seat to preach, propagate the teachings on behalf of the Buddha, are quick-witted and eloquent, and are called good teachers, it is not something that a foolish official like me can understand.' When I had free time, I visited the two superiors, Ruiguang (Ruìguāng, monk's Dharma name) and Ximao (Xīmào, monk's Dharma name), and saw that their daily behavior was just as the official said. I retreated and thought, it used to be said that Suzhou has good customs, but now it seems that even old officials can distinguish the superiority of gentlemen and petty men, let alone those who have knowledge? Langye (Lángyé, name of a mountain, also refers to Chan Master Langye Huijue) said: 'If what this official said is sincere, then it is a very high opinion. Please record it so that those who have not heard of it can also know. (Separate Records of Langye)'
Lingyuan (Língyuán, monk's Dharma name) said: Monk Yuan (Yuán, monk's Dharma name) of Zhongshan (Zhōngshān, name of a mountain) never associated with dignitaries or sought fame and fortune in his life. He restrained himself with humility and found joy in the Dharma. The scholar-officials initially urged him to enter the world and become an official. Yuan (Yuán, monk's Dharma name) said: 'If I have good fields, why worry about late success? I am just afraid that I lack the talent.'
。荊公聞之曰。色斯舉矣翔而後集。在元公得之矣(贅疣集)。
靈源曰。先哲言學道悟之為難。既悟守之為難。既守行之為難。今當行時。其難又過於悟守。蓋悟守者精進堅卓。勉在己躬而已。惟行者必等心死誓以損己益他為任。若心不等誓不堅。則損益倒置。便墮為流俗阿師。是宜祇畏。
靈源曰。東山師兄天資特異語默中度。尋常出示語句。其理自勝。諸方欲效之不詭俗。則淫陋終莫能及。求于古人中亦不可得。然猶謙光導物不啻飢渴。嘗曰。我無法寧克勤諸子。真法門中罪人矣。
靈源道學行義純誠厚德。有古人之風。安重寡言。尤為士大夫尊敬。嘗曰。眾人之所忽。聖人之所謹。況為叢林主助宣佛化。非行解相應詎可為之。要在時時檢責。勿使聲名利養有萌於心。儻法令有所未孚。衲子有所未服。當退思修德以待方來。未見有身正而叢林不治者。所謂觀德人之容。使人之意消。誠實在茲(記聞)。
靈源謂圓悟曰。衲子雖有見道之資。若不深蓄厚養。發用必峻暴。非特無補教門。將恐有招禍辱。圓悟禪師曰。學道存乎信。立信在乎誠。存誠于中。然後俾眾無惑。存信於己。可以教人無欺。惟信與誠有補無失。是知誠不一則心莫能保。信不一則言莫能行。古人云。衣食可去誠信不可
【現代漢語翻譯】 荊公（王安石，北宋政治家、文學家）聽了這話后說：『（鳥兒）顏色一變就飛起來了，盤旋之後才落下來。』元公（不詳，此處指某人）真是領會了其中的道理啊！（贅疣集）
靈源禪師說：先哲們說學道，悟道難，悟道之後守護它更難，守護之後實行它最難。現在到了實行的時候，它的難度又超過了悟道和守護。因為悟道和守護，只要精進堅卓，勉力在自己身上下功夫就行了。只有實行，必須以平等之心，以捨己利他的誓願為己任。如果心不平等，誓願不堅定，那麼捨己利他就會顛倒，就會墮落為世俗的阿師（指不合格的僧人）。所以應該心懷敬畏。
靈源禪師說：東山師兄天資特別，言語舉止都合乎法度。平常開示的語句，其道理自然勝過他人。其他地方的人想效仿他，如果不流於庸俗，那麼最終也無法達到他的境界。即使在古人中也找不到這樣的人。然而他仍然謙虛謹慎地引導他人，就像飢渴的人一樣。他曾說：『我沒有法，寧願勤勉地向各位學習。』真是佛法門中的罪人啊。
靈源禪師的道學、行為、義舉都純正誠實，品德高尚，有古人的風範。他安詳穩重，寡言少語，尤其受到士大夫的尊敬。他曾說：『眾人所忽略的，正是聖人所謹慎的。』更何況作為叢林（指寺院）的住持，幫助宣揚佛法，如果行為和理解不相符，怎麼能勝任呢？關鍵在於時時檢查反省自己，不要讓聲名利養在心中萌生。如果法令有所不孚眾望，僧人有所不服從，就應當退回來反思，修養德行，以等待未來的機緣。沒有見過自身端正而叢林治理不好的。這就是所謂的『觀察有德之人的容貌，使人的邪念消除』，實在就在於此（記聞）。
靈源禪師對圓悟禪師說：『僧人即使有見道的資質，如果不深厚地積累和涵養，那麼他的發用必然會急躁暴烈。』這樣不僅對佛法沒有幫助，恐怕還會招來禍患和恥辱。圓悟禪師說：『學道在於誠信，建立誠信在於真誠。』心中存有真誠，然後才能使眾人沒有疑惑。自己心中存有誠信，才能教導他人不欺騙。只有誠信才能有所補益而沒有損失。由此可知，如果不真誠，那麼心就無法保持；如果不講信用，那麼言語就無法實行。古人說：『衣食可以捨棄，誠信不可拋棄。』
【English Translation】 Jing Gong (Wang Anshi, a politician and writer of the Northern Song Dynasty) heard this and said, 'The color changes and it flies up, circling before it lands.' Yuan Gong (unidentified, referring to someone here) truly understood the principle! (Zhui You Ji)
Lingyuan Chan Master said: The wise men of the past said that learning the Way, realizing the Way is difficult, guarding it after realization is even more difficult, and practicing it is the most difficult. Now, when it comes to practice, its difficulty surpasses realization and guarding. Because realization and guarding only require diligence and perseverance, striving on oneself. Only practice requires an equal mind and a vow to sacrifice oneself for the benefit of others as one's duty. If the mind is not equal and the vow is not firm, then sacrificing oneself for the benefit of others will be reversed, and one will fall into becoming a vulgar Acharya (referring to unqualified monks). Therefore, one should be in awe.
Lingyuan Chan Master said: My fellow disciple Dongshan has extraordinary talent and his words and actions are moderate. The words he usually reveals naturally surpass others in reason. Others want to imitate him, but if they don't become vulgar, they will never reach his realm. Even among the ancients, such a person cannot be found. Yet he still guides others with humility and caution, like a hungry and thirsty person. He once said, 'I have no Dharma, I would rather diligently learn from you all.' Truly a sinner in the Dharma gate.
Lingyuan Chan Master's Daoist learning, conduct, and righteousness are pure and sincere, and his virtue is noble, with the demeanor of the ancients. He is peaceful, dignified, and taciturn, especially respected by the literati. He once said, 'What the masses neglect is what the sages are cautious about.' Moreover, as the abbot of the Sangharama (referring to the monastery), helping to propagate the Buddha's teachings, how can one be competent if one's actions and understanding do not match? The key lies in constantly examining and reflecting on oneself, and not allowing fame and profit to sprout in one's heart. If the laws are not convincing, and the monks are not obedient, one should retreat and reflect, cultivate virtue, and wait for future opportunities. I have never seen a Sangharama that is not well-governed when the person himself is upright. This is what is meant by 'Observing the appearance of a virtuous person eliminates people's evil thoughts,' the truth lies in this (Ji Wen).
Lingyuan Chan Master said to Yuanwu Chan Master: 'Even if a monk has the aptitude to see the Way, if he does not accumulate and nurture it deeply, his application will inevitably be impetuous and violent.' Not only will this not help the Dharma, but it may also bring disaster and shame. Yuanwu Chan Master said: 'Learning the Way lies in faith, and establishing faith lies in sincerity.' If there is sincerity in the heart, then the masses will have no doubts. If there is faith in oneself, one can teach others not to deceive. Only faith and sincerity can benefit without loss. From this, we know that if one is not sincere, then the heart cannot be preserved; if one is not trustworthy, then words cannot be practiced. The ancients said: 'Food and clothing can be abandoned, but trustworthiness cannot be discarded.'
失。惟善知識當教人以誠信。且心既不誠事既不信。稱善知識可乎。易曰。惟天下至誠遂能盡其性。能盡其性則能盡人之性。而自既不能盡於己。慾望盡於人。眾必紿而不從。自既不誠於前。而曰誠於後。眾必疑而不信。所謂割發宜及膚。剪爪宜侵體。良以誠不至則物不感。損不至則益不臻。蓋誠與信不可斯須去已也明矣(與虞察院書)。
圓悟曰。人誰無過。過而能改。善莫大焉。從上皆稱改過為賢。不以無過為美。故人之行事多有過差。上智下愚俱所不免。唯智者能改過遷善。而愚者多蔽過飾非。遷善則其德日新。是稱君子。飾過則其惡彌著。斯謂小人。是以聞義能徙常情所難。見善樂從賢德所尚。望公相忘于言外可也(與文主簿)。
圓悟曰。先師言。做長老有道德感人者。有勢力服人者。猶如鸞鳳之飛百禽愛之。虎狼之行百獸畏之。其感服則一。其品類固霄壤矣。(贅疣集)。
圓悟謂隆藏主曰。欲理叢林。而不務得人之情。則叢林不可理。務得人之情而不勤于接下。則人情不可得。務勤接下而不辨賢不肖。則下不可接。務辨賢不肖。而惡言其過悅順其己。則賢不肖不可辨。惟賢達之士不惡言過不悅順己。惟道是從。所以得人情而叢林理矣(廣錄)。
圓悟曰。住持以眾智為智眾心
【現代漢語翻譯】 現代漢語譯本：喪失。只有善知識才應當教導人們以誠信。如果內心不真誠，做事又不講信用，還能稱得上是善知識嗎？《易經》說：『只有天下最真誠的人才能充分發揮他的本性。』能夠充分發揮他的本性，就能充分發揮他人的本性。如果自己都不能充分發揮自己的本性，卻希望充分發揮他人的本性，眾人必定欺騙而不服從。如果自己先前不真誠，卻說後來會真誠，眾人必定懷疑而不相信。這就是所謂的『割頭髮要割到面板，剪指甲要剪到肉里』。實在是因為真誠不到，就不能感動事物；損失不到，就不能達到增益。可見真誠和信用是片刻也不能離開自己的，這道理很明顯了（與虞察院書）。 圓悟說：『人誰沒有過錯？有了過錯而能夠改正，沒有比這更好的了。』從古至今都稱改正過錯為賢能，不以沒有過錯為美。所以人們的行事多有差錯，無論上智下愚都不能避免。只有智者能夠改正過錯，向善而行；而愚者多掩蓋過錯，文飾錯誤。向善而行，那麼他的德行就會日益更新，這可以稱作君子。文飾過錯，那麼他的惡行就會更加顯著，這可以稱作小人。因此，聽到正義能夠改變，是常情所難以做到的；見到善行樂於跟從，是賢德所推崇的。希望您能忘掉我言語上的不足之處（與文主簿）。 圓悟說：先師說，做長老的有以道德感化人的，有以勢力使人屈服的。好比鸞鳳的飛翔，百鳥都喜愛它；虎狼的行走，百獸都畏懼它。感化和使人屈服，結果是一樣的，但品類卻有天壤之別。（贅疣集） 圓悟對隆藏主說：想要治理叢林（僧眾居住的寺院），而不致力于獲得人心，那麼叢林就無法治理。致力於獲得人心，而不勤于接納下屬，那麼人心就無法獲得。勤于接納下屬，而不分辨賢能與不肖，那麼下屬就無法接納。致力於分辨賢能與不肖，卻厭惡別人說自己的過錯，喜歡順從自己的人，那麼賢能與不肖就無法分辨。只有賢達之士不厭惡別人說自己的過錯，不喜歡順從自己，只遵循真理，所以才能獲得人心，叢林才能治理好（廣錄）。 圓悟說：住持（寺院的負責人）以眾人的智慧為智慧，以眾人的心
【English Translation】 English version: Lost. Only a good teacher (善知識 shàn zhīshì: a virtuous and knowledgeable spiritual guide) should teach people with sincerity and trustworthiness. If the heart is not sincere and actions are not trustworthy, can one be called a good teacher? The Book of Changes (易經 Yìjīng) says: 'Only the utmost sincerity in the world can fully realize one's nature.' Being able to fully realize one's nature allows one to fully realize the nature of others. If one cannot fully realize oneself, yet desires to fully realize others, the masses will surely deceive and not follow. If one is not sincere in the beginning, yet says one will be sincere later, the masses will surely doubt and not believe. This is like 'cutting hair should reach the skin, trimming nails should invade the flesh.' Indeed, if sincerity does not reach, things cannot be moved; if loss does not reach, gain cannot be achieved. It is clear that sincerity and trustworthiness cannot be separated from oneself even for a moment (Letter to Inspector Yu). Yuanwu (圓悟 Yuánwù: a Chan Buddhist master) said: 'Who is without fault? To err and be able to correct it is the greatest good.' From above, all praise correcting faults as virtuous, not being without fault as beautiful. Therefore, people's actions often have errors, which neither the most intelligent nor the most foolish can avoid. Only the wise can correct their faults and move towards goodness, and the foolish mostly conceal their faults and embellish their errors. Moving towards goodness, their virtue will be renewed daily, and they can be called gentlemen (君子 jūnzǐ). Embellishing faults, their evil will become more apparent, and they can be called petty people (小人 xiǎorén). Therefore, hearing righteousness and being able to change is difficult for ordinary emotions; seeing goodness and being happy to follow is esteemed by the virtuous. I hope you can forget my shortcomings in words (Letter to Secretary Wen).' Yuanwu said: 'The former teacher said that among abbots (長老 zhǎnglǎo: a senior monk or abbot), some move people with virtue, and some subdue people with power. It is like the flight of the phoenix (鸞鳳 luánfèng: mythical birds symbolizing auspiciousness), which all birds love; the walk of the tiger and wolf (虎狼 hǔláng), which all beasts fear. The result of moving and subduing is the same, but the categories are as different as heaven and earth (From the Collection of Superfluous Growths).' Yuanwu said to Chief Treasurer Long (隆藏主 Lóng Zàngzhǔ): 'If you want to manage a sangharama (叢林 cónglín: a Buddhist monastery), but do not strive to win people's hearts, then the sangharama cannot be managed. If you strive to win people's hearts, but are not diligent in receiving subordinates, then people's hearts cannot be won. If you are diligent in receiving subordinates, but do not distinguish between the virtuous and the unworthy, then subordinates cannot be received. If you strive to distinguish between the virtuous and the unworthy, but hate others speaking of your faults and like those who comply with you, then the virtuous and the unworthy cannot be distinguished. Only virtuous and enlightened people do not hate others speaking of their faults, do not like those who comply with them, and only follow the truth. Therefore, they can win people's hearts, and the sangharama can be well managed (Extensive Records).' Yuanwu said: 'The abbot (住持 zhùchí: the abbot of a monastery) takes the wisdom of the many as wisdom, and the hearts of the many
為心。恒恐一物不盡其情。一事不得其理。孜孜訪納惟善是求。當問理之是非。詎論事之大小。若理之是。雖靡費大而作之何傷。若事之非。雖用度小而除之何害。蓋小者大之漸。微者著之萌。故賢者慎初聖人存戒。涓涓不遏終變桑田。炎炎靡除卒燎原野。流煽既盛禍災已成。雖欲救之固無及矣。古云。不矜細行終累大德。此之謂也(與佛智書)。
圓悟謂元布袋曰。凡稱長老之職助宣佛化。常思以利濟為心。行之而無矜。則所及者廣所濟者眾。然一有矜己逞能之心。則僥倖之念起。而不肖之心生矣(雙林石刻)。
圓悟謂妙喜曰。大凡舉措當謹始終。故善作者必善成。善始者必善終。謹終如始則無敗事。古云。惜乎。衣未成而轉為裳。行百里之半於九十。斯皆嘆有始而無終也。故曰。靡不有初鮮克有終。昔晦堂老叔曰。黃檗勝和尚亦奇衲子。但晚年謬耳。觀其始得不謂之賢(雲門庵集)。
圓悟謂佛鑒曰。白雲師翁動用舉措必稽往古。嘗曰。事不稽古謂之不法。予多識前言往行遂成其志。然非特好古。蓋今人不足法。先師每言。師翁執古不知時變。師翁曰。變故易常。乃今人之大患。予終不為也(蟾和尚日錄)。
佛鑒勤和尚自太平遷智海。郡守曾公元禮問。孰可繼住持。佛鑒舉昺首座。
【現代漢語翻譯】 現代漢語譯本： 以『心』為本。總是擔心一件事沒有完全表達它的真情，一件事情沒有得到正確的處理。勤勉地尋訪採納，只求善良。應當詢問道理的正確與否，哪裡需要討論事情的大小呢？如果道理是正確的，即使花費巨大去做又有什麼妨礙呢？如果事情是錯誤的，即使花費很小去除它又有什麼害處呢？因為小的，是大的開端；微小的，是顯著的萌芽。所以賢人謹慎于開始，聖人牢記戒律。細小的水流不阻止，最終會變成桑田。小小的火焰不去除，最終會燎原。流言傳播開來，災禍已經形成，即使想要挽救也來不及了。古人說：『不注重細小的行為，最終會損害大的德行。』說的就是這個道理。（與佛智書） 圓悟對元布袋說：凡是擔任長老的職務，幫助宣揚佛法教化，常常想著以利益救濟為心。做了而不自誇，那麼所影響的就廣泛，所救濟的就眾多。然而一旦有了自誇逞能的心，那麼僥倖的念頭就會產生，而不好的心思也就產生了。（雙林石刻） 圓悟對妙喜說：大凡一切舉動應當謹慎始終。所以善於開始的人必定善於完成，善於開始的人必定善於結束。謹慎地對待結尾如同開始，就不會有失敗的事情。古人說：『可惜啊，衣服沒有做成卻改成了裙子。』『行走一百里，走到九十里就停止了。』這些都是嘆息有開始而沒有結束。所以說：『沒有誰不是有開始，很少有人能堅持到最後。』以前晦堂老叔說：『黃檗勝和尚也是奇特的衲子，但晚年卻犯了錯誤。』看他開始的時候，不能說他不賢能。（雲門庵集） 圓悟對佛鑒說：白雲師翁的行動舉措必定考察古代的先例。曾經說：『事情不考察古代的先例，就叫做不合法度。』我多認識前人的言論和行為，最終成就了他的志向。然而不僅僅是喜歡古代的東西，是因為現在的人不值得傚法。先師常常說：『師翁拘泥於古代，不知道隨著時代變化。』師翁說：『改變舊的規矩，是現在人們的大患，我最終不會這樣做。』（蟾和尚日錄） 佛鑒勤和尚從太平遷到智海，郡守曾公元禮問：『誰可以繼承住持的職位？』佛鑒推薦了昺首座。
【English Translation】 English version: Take the 'mind' as the foundation. Always fearing that a thing is not fully expressing its true feelings, and a matter is not being handled correctly. Diligently seeking and adopting, only seeking goodness. One should inquire about the correctness of the principle, where is there a need to discuss the size of the matter? If the principle is correct, even if it costs a lot to do it, what harm is there? If the matter is wrong, even if it costs little to remove it, what harm is there? Because the small is the beginning of the large; the subtle is the sprout of the obvious. Therefore, the wise are cautious at the beginning, and the saints remember the precepts. Small streams, if not stopped, will eventually turn into mulberry fields. Small flames, if not removed, will eventually set the plains ablaze. When rumors spread and disasters have formed, it is too late to save them. The ancients said: 'Not paying attention to small actions will eventually harm great virtues.' This is what it means. (Letter to Fozhi) Yuanwu said to Yuan Budai: All those who hold the position of elder and help propagate the Buddhist teachings should always have the mind of benefiting and relieving others. If you do it without boasting, then the influence will be broad and the number of people relieved will be large. However, once you have the mind of boasting and showing off your abilities, then the thought of luck will arise, and bad intentions will be born. (Stone Carvings of Shuanglin) Yuanwu said to Miaoxi: In general, all actions should be careful from beginning to end. Therefore, those who are good at starting must be good at finishing, and those who are good at beginning must be good at ending. If you treat the end as carefully as the beginning, there will be no failures. The ancients said: 'It's a pity that the clothes were not made but changed into skirts.' 'Walking a hundred miles, stopping at ninety.' These are all lamenting having a beginning but no end. Therefore, it is said: 'There is no one who does not have a beginning, but few can persevere to the end.' Previously, Old Uncle Huitang said: 'Monk Huangbo Sheng was also a strange nazi (衲子, a Buddhist monk), but he made mistakes in his later years.' Looking at his beginning, one cannot say that he was not virtuous. (Yunmen Nunnery Collection) Yuanwu said to Fojian: Master Baoyun's actions and measures must examine the precedents of ancient times. He once said: 'If things are not examined according to ancient precedents, it is called illegal.' I know a lot about the words and deeds of the predecessors, and eventually achieved his ambition. However, it is not just liking ancient things, it is because the people of today are not worth emulating. The former teacher often said: 'Master Shiweng (師翁, a respectful term for a teacher) is attached to the ancient and does not know how to change with the times.' Master Shiweng (師翁, a respectful term for a teacher) said: 'Changing the old rules is a great disaster for the people of today, and I will never do it.' (Daily Records of Chan Monk) Venerable Fojian Qin moved from Taiping to Zhihai. Governor Zeng Gongyuanli asked: 'Who can succeed the abbot's position?' Fojian recommended the head monk Bing.
公欲得一見。佛鑒曰。昺為人剛正。於世邈然無所嗜好。請之猶恐弗從。詎肯自來耶。公固邀之。昺曰。此所謂呈身長老也。竟逃于司空山。公顧謂佛鑒曰。知子莫若父。即命諸山堅請。抑不得已而應命(蟾侍者日錄)。
佛鑒謂詢佛燈曰。高上之士不以名位為榮。達理之人不為抑挫所困。其有承恩而效力見利而輸誠。皆中人以下之所為(日錄)。
佛鑒謂昺首座曰。凡稱長老要須一物無所好。一有所好則被外物賊矣。好嗜慾則貪愛之心生。好利養則奔競之念起。好順從則阿諛小人合。好勝負則人我之山高。好掊克則嗟怨之聲作。總而窮之不離一心。心若不生萬法自泯。平生所得莫越於斯。汝宜勉旃規正來學(南華石刻)。
佛鑒曰。先師節儉一缽囊鞋袋。百綴千補猶不忍棄置。嘗曰。此二物相從出關。僅五十年矣。詎肯中道棄之。有泉南悟上座送褐布裰。自言。得之海外。冬服則溫。夏服則涼。先師曰。老僧寒有柴炭紙衾。熱有松風水石。蓄此奚為終卻之(日錄)。
佛鑒曰。先師聞真凈遷化。設位辦供哀哭過禮。嘆曰。斯人難得。見道根柢不帶枝葉。惜其早亡。殊未聞有繼其道者。江西叢林自此寂寥耳(日錄)。
佛鑒曰。先師言。白雲師翁平生疏通無城府。顧義有可為者。踴躍
【現代漢語翻譯】 現代漢語譯本：
有人想請他（昺首座）見您一面。佛鑒說：『昺為人剛正，對於世俗之事淡泊無慾。邀請他恐怕都不會答應，怎麼會自己來呢？』那人堅持邀請。昺說：『這就是所謂的呈身長老啊。』最終逃到了司空山。那人回頭對佛鑒說：『知子莫若父。』於是命令各寺廟堅決邀請。昺推辭不掉，最終應命。（《蟾侍者日錄》） 佛鑒對詢佛燈說：『高尚的人不以名位為榮，通達事理的人不會被挫折所困擾。那些因為受到恩惠而效力，見到利益而輸誠的人，都是中等或中等以下的人所為。』（《日錄》） 佛鑒對昺首座說：『凡是稱為長老的人，必須對任何事物都沒有偏好。一旦有了偏好，就會被外物所侵擾。喜歡嗜慾，貪愛之心就會產生；喜歡利益供養，追名逐利的念頭就會興起；喜歡順從，就會與阿諛奉承的小人同流合污；喜歡爭強好勝，人我之山就會高聳；喜歡搜刮，抱怨的聲音就會出現。總而言之，追根究底都離不開一心。心若不生，萬法自然消泯。我平生所得的道理，沒有超過這些的。你應該努力端正自己，規勸後來學習的人。』（《南華石刻》） 佛鑒說：『先師（指他的老師）節儉，一個缽、一個囊、一雙鞋袋，即使縫補了無數次也不忍心丟棄。曾說：『這三樣東西跟隨我出關，已經快五十年了。怎麼能半途捨棄呢？』有泉南的悟上座送來一件褐色布制的短褂，自稱是從海外得到的，冬天穿暖和，夏天穿涼爽。先師說：『老僧冬天有柴炭紙被，夏天有松風水石，要這東西做什麼呢？最終還是拒絕了。』（《日錄》） 佛鑒說：『先師聽說真凈遷化，設定靈位，準備祭品，哀哭超過了禮節。嘆息說：『這樣的人很難得，見道的根基不帶枝葉。可惜他早逝了，恐怕沒有人能繼承他的道統了。江西的叢林從此要寂寞了。』（《日錄》） 佛鑒說：『先師說，白雲師翁平生坦率，沒有城府。考慮到道義，認為可以做的，就積極踴躍。』
【English Translation】 English version:
Someone wanted to have an audience with him (Head Monk Bing). Fo Jian (Buddha's Mirror) said, 'Bing is upright and has no worldly desires. He might not even accept an invitation, let alone come on his own.' The person insisted on inviting him. Bing said, 'This is what is called a 'presenting oneself' elder.' He eventually fled to Mount Sikong. The person turned to Fo Jian and said, 'No one knows a son like his father.' So he ordered the monasteries to earnestly invite him. Bing had no choice but to accept the invitation. (From 'Chan Attendant's Daily Records') Fo Jian said to Inquiry-Buddha-Light Xun, 'A noble person does not take pride in fame and position, and a person who understands principles is not troubled by setbacks. Those who serve because of favor and offer sincerity upon seeing profit are what people of average or below-average caliber do.' (From 'Daily Records') Fo Jian said to Head Monk Bing, 'Anyone called an elder must have no attachment to anything. Once there is an attachment, one will be invaded by external things. If one likes desires, the mind of greed will arise; if one likes offerings and benefits, the thought of chasing fame and fortune will arise; if one likes obedience, one will associate with flattering petty people; if one likes to compete and win, the mountain of self and others will be high; if one likes to exploit, the sound of complaint will arise. In short, to get to the bottom of it, it is inseparable from the one mind. If the mind does not arise, all dharmas will naturally disappear. What I have gained in my life does not exceed these. You should strive to correct yourself and advise those who come to learn.' (From 'Nanhua Stone Carvings') Fo Jian said, 'My late teacher (referring to his teacher) was frugal. He couldn't bear to discard a bowl, a bag, and a pair of shoe bags, even after they had been patched countless times. He once said, 'These three things have been with me since I left the pass, and it has been almost fifty years. How can I abandon them halfway?' A monk named Wu from Quanzhou sent a brown cloth short coat, claiming that he got it from overseas, and it was warm in winter and cool in summer. The late teacher said, 'This old monk has firewood and charcoal quilts in winter, and pine breeze and water stones in summer. What do I need this for?' He eventually refused it.' (From 'Daily Records') Fo Jian said, 'When the late teacher heard that Zhenjing had passed away, he set up a memorial tablet, prepared offerings, and mourned excessively. He sighed and said, 'Such a person is rare, and the foundation of his understanding of the Way is without branches and leaves. It is a pity that he died so early, and I am afraid that no one will inherit his lineage. The Jiangxi monasteries will be lonely from now on.' (From 'Daily Records') Fo Jian said, 'The late teacher said that Master Baiyun was straightforward and had no guile. Considering righteousness, if he thought something could be done, he would actively and enthusiastically do it.'
以身先之。好引拔賢能不喜附離茍合。一榻翛然危坐終日。嘗謂凝侍者曰。守道安貧衲子素分。以窮達得喪移其所守者。未可語道也(日錄)。
佛鑒曰。為道不憂則操心不遠。處身常逸則用志不大。古人歷艱難嘗險阻。然後享終身之安。蓋事難則志銳。刻苦則慮深。遂能轉禍為福轉物為道。多見學者。逐物而忘道背明而投暗。於是飾己之不能。而欺人以為智。強人之不逮。而侮人以為高。以此欺人。而不知有不可欺之先覺。以此掩人。而不知有不可掩之公論。故自智者人愚之。自高者人下之。惟賢者不然。謂事散而無窮。能涯而有盡。欲以有盡之智而周無窮之事。則識有所偏神有所困。故於大道必有所闕焉(與秀紫芝書)。
佛鑒謂龍牙才和尚曰。欲革前人之弊不可亟去。須因事而革之。使小人不疑則庶無怨恨。予嘗言。住持有三訣。見事能行果斷。三者缺一則見事不明。終為小人忽慢。住持不振矣。
佛鑒曰。凡為一寺之主。所貴操履清凈。持大信以待四方衲子。差有毫𩬊猥媟之事於己不去。遂被小人窺覷。雖有道德如古人。則學者疑而不信矣(山堂小參)。
佛鑒曰。佛眼弟子唯高庵勁挺不近人情。為人無嗜好。作事無儻援。清嚴恭謹始終以名節自立。有古人之風。近世衲子罕有倫比
【現代漢語翻譯】 現代漢語譯本：以身作則。喜歡提拔賢能之士，不喜歡依附茍合之徒。一張床榻，清靜安然，整日危坐。曾對凝侍者說：『堅守正道，安於清貧，是出家人的本分。因為境遇的順逆、得失而改變自己所堅守的，是不可以和他談論道的。』（《日錄》）
佛鑒說：『爲了求道而不擔憂，那麼操守心志就不會遠大。處身常常安逸，那麼運用意志就不會宏偉。古人經歷艱難，嘗試險阻，然後才能享受終身的安樂。因為事情艱難，所以志向銳利；因為刻苦，所以考慮深遠。於是能夠轉禍為福，轉萬物為道。』常見學道之人，追逐外物而忘記道，背離光明而投向黑暗。於是掩飾自己的不足，欺騙別人以為自己聰明；勉強別人做不到的事情，侮辱別人以為自己高明。用這些來欺騙別人，卻不知道有不可欺騙的先覺者；用這些來掩蓋別人，卻不知道有不可掩蓋的公論。所以自以為聰明的人，別人認為他愚蠢；自以為高明的人，別人輕視他。只有賢者不是這樣，認為事情繁雜而沒有窮盡，能力有限而有盡頭。想要用有限的智慧來處理無窮的事情，那麼認識就會有所偏頗，精神就會有所困頓。所以在求道上必定會有所欠缺。（《與秀紫芝書》）
佛鑒對龍牙才和尚說：『想要革除前人的弊端，不可以立刻去除，必須根據事情來革除它。使小人不懷疑，那麼大概就沒有怨恨。』我曾經說過：『住持有三個訣竅：見事能行，果斷。三者缺少一個，那麼見事就不明白，最終會被小人輕視怠慢，住持就不能振興了。』
佛鑒說：『凡是做一寺之主，最重要的是操守清凈，以大信來對待四方雲遊僧人。稍微有一點點不正當的事情自己不去改正，就會被小人窺視。即使有像古人一樣的道德，那麼學道的人也會懷疑而不相信了。』（《山堂小參》）
佛鑒說：『佛眼的弟子只有高庵（僧人法號）剛強正直，不近人情。為人沒有嗜好，做事沒有偏袒。清廉莊嚴，恭敬謹慎，始終以名節自立，有古人的風範。近世的僧人很少有能和他相比的。』
【English Translation】 English version: He led by example. He liked to promote the virtuous and capable, and disliked those who were attached to cliques and acted in collusion. On a single bed, he sat upright in serene contemplation all day long. He once said to the attendant Ning: 'To uphold the Way and be content with poverty is the basic duty of a monk. Those who change their principles because of success or failure, gain or loss, cannot be talked to about the Way.' (Daily Records)
Fojian (Buddhist monk name) said: 'If one does not worry for the sake of the Way, then one's moral integrity will not be far-reaching. If one lives in constant ease, then one's ambition will not be great. The ancients experienced hardship and braved dangers before enjoying lifelong peace. Because things are difficult, one's will is sharp; because of diligence, one's thoughts are profound. Thus, one can turn misfortune into fortune and transform all things into the Way.' It is common to see students pursuing external things and forgetting the Way, turning their backs on the light and throwing themselves into darkness. Thus, they embellish their own inadequacies and deceive others into thinking they are intelligent; they force others to do what they cannot and insult others to make themselves seem superior. They use these methods to deceive others, but they do not know that there are enlightened ones who cannot be deceived; they use these methods to cover up from others, but they do not know that there is a public opinion that cannot be concealed. Therefore, those who think themselves wise are considered foolish by others; those who think themselves superior are looked down upon by others. Only the virtuous are not like this, believing that matters are complex and endless, while abilities are limited and finite. If one wants to use limited wisdom to deal with endless matters, then one's understanding will be biased and one's spirit will be exhausted. Therefore, one will inevitably be lacking in the pursuit of the Way.' (Letter to Xiu Zhizhi)
Fojian said to the monk Longya Cai: 'If you want to eliminate the malpractices of your predecessors, you must not remove them immediately. You must remove them according to the circumstances. If you prevent the petty people from suspecting, then there will probably be no resentment.' I once said: 'There are three secrets to being an abbot: being able to act when you see something, and being decisive. If one of these three is missing, then you will not understand things clearly, and you will eventually be neglected and disrespected by petty people, and the monastery will not be able to prosper.'
Fojian said: 'The most important thing for the abbot of a monastery is to have pure conduct and to treat monks from all directions with great faith. If there is even a slight impropriety that he does not correct, he will be spied on by petty people. Even if he has the virtue of the ancients, students will doubt and not believe him.' (Small Talk at Shantang)
Fojian said: 'Among Foyan's (Buddhist monk name) disciples, only Gao'an (Buddhist monk name) is strong and upright, and does not cater to people. He has no personal preferences, and he is impartial in his work. He is pure, dignified, respectful, and cautious, and he always establishes himself with integrity. He has the style of the ancients. Few monks in recent times can compare to him.'
(與耿龍學書)。
佛眼遠和尚曰。蒞眾之容必肅于閑暇之日。對賓之語當嚴於私昵之時。林下人發言用事舉措施為。先須籌慮然後行之。勿倉卒暴用。或自不能予決。應須諮詢耆舊。博問先賢以廣見聞。補其未能燭其未曉。豈可虛作氣勢專逞貢高自彰其醜。茍一行失之於前。雖百善不可得而掩於後矣(與真牧書)。
佛眼曰。人生天地間。稟陰陽之氣而成形。自非應真乘悲願力出現世間。其利慾之心似不可卒去。惟聖人知不可去人之利慾。故先以道德正其心。然後以仁義禮智教化堤防之。日就月將。使其利慾不勝其仁義禮智。而全其道德矣(與耿龍學書)。
佛眼曰。學者不可泥於文字語言。蓋文字語言。依他作解障自悟門。不能出言象之表。昔達觀穎初見石門聰和尚。室中馳騁口舌之辯。聰曰。子之所說乃紙上語。若其心之精微。則未睹其奧。當求妙悟。悟則超卓杰立。不乘言不滯句。如師子王吼哮百獸震駭。回觀文字之學。何啻以什較百以千較萬也(龍間記聞)。
佛眼謂高庵曰。百丈清規大概標正檢邪軌物齊眾。乃因時以制後人之情。夫人之情猶水也。規矩禮法為堤防。堤防不固必致奔突。人之情不制則肆亂。故去情息妄禁惡止邪。不可一時亡規矩。然則規矩禮法。豈能盡防人之情
【現代漢語翻譯】 現代漢語譯本：(與耿龍學書)。 佛眼遠和尚說：『領導大眾的儀容，必須在閑暇時就莊重嚴肅；對待賓客的言語，應當在私下親近時更加嚴謹。山林隱士的發言、行事、舉措、措施，必須先經過周密考慮，然後才施行，不要倉促草率。或者自己不能決斷，就應當諮詢年長有經驗的人，廣泛請教先賢，以增長見聞，彌補自己的不足，洞察自己不明白的地方。』 怎麼可以虛張聲勢，一味逞強，貢高我慢，自己暴露醜陋呢？如果一個行為在開始就犯了錯誤，即使後來有一百件善事，也無法掩蓋之前的過失。（與真牧書）。 佛眼說：『人生活在天地之間，稟受陰陽之氣而形成形體。如果不是應真（Arhat，阿羅漢）乘著悲願的力量出現在世間，那麼人們追求利益和慾望的心，似乎不可能完全去除。只有聖人知道人的利益和慾望是無法去除的，所以先用道德端正他們的心，然後用仁義禮智來教化和防範他們，日積月累，使他們的利益和慾望不能勝過仁義禮智，從而保全他們的道德。』（與耿龍學書）。 佛眼說：『學習的人不可以拘泥於文字語言。因為文字語言，是依賴他人解釋來障礙自己開悟的門徑，不能超出言語和形象的表達。』 過去達觀穎（Daguan Ying）初次拜見石門聰（Shimen Cong）和尚時，在室內賣弄口舌之辯。聰（Cong）和尚說：『你所說的只是紙上談兵，對於心的精微之處，還沒有見到它的奧妙。應當尋求妙悟，一旦開悟，就能超凡脫俗，卓然獨立，不依賴言語，不滯留于字句。』 就像獅子王吼叫一樣，百獸都會震驚害怕。回頭看看文字之學，又何止是用十來比百，用千來比萬呢？（龍間記聞）。 佛眼對高庵（Gao An）說：『《百丈清規》（Baizhang Qinggui）的大概內容是樹立正道，檢查邪惡，規範事物，統一大眾。』 這是根據當時的形勢而制定的，用來約束後人的情感。人的情感就像水一樣，規矩禮法就像堤壩。如果堤壩不堅固，必然會導致水流奔騰衝擊；人的情感如果不加以約束，就會放肆混亂。所以，去除情感，止息妄想，禁止邪惡，停止邪念，不可以一時廢除規矩。然而，規矩禮法，難道能夠完全防止人的情感嗎？
【English Translation】 English version: (Letter to Geng Longxue). The Venerable Foyan Yuan said: 'The demeanor of one who leads the assembly must be solemn even in leisure. The words to a guest should be even more careful in private intimacy. When a person living in the forest speaks, acts, takes measures, or implements plans, they must first deliberate and then act, not hastily or rashly. If one cannot decide for oneself, one should consult elders and seek advice from past sages to broaden one's knowledge, supplement what one lacks, and illuminate what one does not understand.' How can one put on airs, act presumptuously, be arrogant, and expose one's own ugliness? If a single action is wrong at the beginning, even a hundred good deeds cannot cover up the previous fault. (Letter to Zhen Mu). Foyan said: 'Humans live between heaven and earth, formed by the qi (energy) of yin and yang. Unless one is an Arhat (Yingzhen) appearing in the world through the power of compassionate vows, the desire for profit and lust seems impossible to completely remove. Only sages know that people's desires for profit and lust cannot be removed, so they first use morality to correct their hearts, and then use benevolence, righteousness, propriety, and wisdom to teach and guard against them, day by day, month by month, so that their desires for profit and lust cannot overcome their benevolence, righteousness, propriety, and wisdom, thus preserving their morality.' (Letter to Geng Longxue). Foyan said: 'Students should not be attached to words and language. Because words and language, relying on others' interpretations, obstruct the gate of one's own enlightenment, and cannot go beyond the expression of words and images.' In the past, Daguan Ying first met the monk Shimen Cong, and in the room, he showed off his eloquence. Cong said, 'What you are saying is just words on paper; as for the subtlety of the mind, you have not seen its mystery. You should seek wonderful enlightenment; once enlightened, you can be outstanding and independent, not relying on words, not lingering on phrases.' Like the lion king roaring, all beasts will be shocked and frightened. Looking back at the study of words, how can it be compared to using ten to compare to a hundred, or using a thousand to compare to ten thousand? (Longjian Records). Foyan said to Gao An: 'The general content of the Baizhang Qinggui (Baizhang's Rules of Purity) is to establish the right path, examine evil, regulate things, and unify the masses.' This was formulated according to the situation at the time, to restrain the emotions of later generations. People's emotions are like water, and rules and etiquette are like dikes. If the dikes are not strong, it will inevitably lead to rushing and impact; if people's emotions are not restrained, they will be unrestrained and chaotic. Therefore, removing emotions, ceasing delusions, prohibiting evil, and stopping evil thoughts, one cannot abolish the rules for a moment. However, can rules and etiquette completely prevent people's emotions?
。茲亦助入道之階墀也。規矩之立昭然如日月。望之者不迷。擴乎如大道。行之者不惑。先聖建立雖殊歸源無異。近代叢林。有力役規矩者。有死守規矩者。有蔑視規矩者。斯皆背道失理縱情逐惡而致然。曾不念先聖救末法之弊。禁放逸之情。塞嗜慾之端。絕邪僻之路。故所以建立也(東湖集)。
佛眼謂高庵曰。見秋毫之末者。不自見其睫。舉千鈞之重者。不自舉其身。猶學者明於責人昧於恕己者。不少異也(真牧集)。
高庵悟和尚曰。予初游祖山見佛鑒小參。謂貪慾瞋恚過如冤賊。當以智敵之。智猶水也不用則滯滯則不流。不流則智不行矣。其如貪慾瞋恚何。予是時雖年少。心知其為善知識也。遂求掛搭(云居實錄)。
高庵曰。學者所存中正。雖百折挫而浩然無憂。其或所向偏邪。朝夕區區為利是計。予恐堂堂之軀。將無措于天地之間矣(真牧集)。
高庵曰。道德仁義不獨古人有之。今人亦有之。以其智識不明學問不廣根器不凈。志氣狹劣行之不力。遂被聲色所移。使不自覺。蓋因妄想情念積習濃厚不能頓除。所以不到古人地位耳(與耿龍學書)。
高庵聞成枯木住金山受用侈靡。嘆息久之曰。比丘之法所貴清儉。豈宜如此。徒與後生輩習輕肥者。增無厭之求。得不愧古人
【現代漢語翻譯】 現代漢語譯本：這也有助於進入佛道的階梯。規矩的設立昭然如日月般光明，仰望它的人不會迷失方向；它寬廣如大道，遵循它的人不會感到迷惑。過去的聖賢所建立的規矩雖然形式不同，但歸根結底目標是一致的。近代的叢林中，有的人用蠻力來執行規矩，有的人死板地遵守規矩，有的人輕視規矩。這些都是背離正道、喪失理智、放縱情感、追逐邪惡所導致的。他們難道沒有想到先聖是爲了救治末法時代的弊病，禁止放縱的情感，堵塞嗜慾的源頭，斷絕邪僻的道路，所以才建立這些規矩的嗎？（東湖集） 佛眼禪師對高庵禪師說：『能看見秋毫之末的人，卻看不見自己的眼睫毛；能舉起千鈞重物的人，卻舉不起自己的身體。』就像學者一樣，明於責備別人，卻昧於寬恕自己，這種情況非常普遍。（真牧集） 高庵悟和尚說：『我最初遊歷祖山時，見到佛鑒禪師小參，說貪慾和瞋恚的危害如同冤家仇敵，應當用智慧來對抗它們。智慧就像水一樣，不用就會停滯，停滯就不會流動，不流動智慧就無法發揮作用。那麼，該如何對待貪慾和瞋恚呢？』我當時雖然年少，但心裡知道他是位善知識，於是請求掛單。（云居實錄） 高庵禪師說：『學者如果內心保持中正，即使經歷無數挫折也能保持浩然之氣，無所憂慮。如果所追求的方向偏頗邪惡，整天只為利益算計，我擔心這堂堂正正的身軀，將無處安身於天地之間了。』（真牧集） 高庵禪師說：『道德仁義不僅僅是古人所擁有的，今人也同樣擁有。只是因為今人智識不夠明瞭，學問不夠廣博，根器不夠清凈，志氣狹隘，行動不夠努力，所以才會被聲色所迷惑，以至於不能自覺。這都是因為妄想情念和積習太過濃厚，不能立刻消除，所以才達不到古人的境界。』（與耿龍學書） 高庵禪師聽說成枯木禪師住在金山寺，生活奢侈浪費，嘆息了很久，說：『比丘的修行方法所看重的是清貧節儉，怎麼可以這樣呢？這隻會讓後輩們養成追求奢靡的習慣，增加他們貪得無厭的慾望，難道不會對不起古人嗎？』
【English Translation】 English version: This also helps as a stepping stone to enter the path of Buddhism. The establishment of rules and regulations is as clear as the sun and moon, so that those who look up to them will not be lost. It is as broad as the great path, so that those who follow it will not be confused. Although the establishments of the ancient sages differ in form, their ultimate goal is the same. In modern monasteries, some use brute force to enforce the rules, some rigidly adhere to them, and some despise them. All of these are caused by turning away from the right path, losing reason, indulging in emotions, and pursuing evil. Have they not considered that the ancient sages established these rules to remedy the ills of the Dharma-ending Age, to restrain unrestrained emotions, to block the source of desires, and to cut off the path of evil? (Donghu Collection) Foyan (Buddha Eye) Chan Master said to Gaoan (High Hermitage) Chan Master: 'One who can see the tip of an autumn hair cannot see his own eyelashes; one who can lift a weight of a thousand jun (ancient Chinese weight unit) cannot lift his own body.' It is just like scholars who are clear about blaming others but ignorant about forgiving themselves, a situation that is not uncommon. (Zhenmu Collection) Gaoan Wu (High Hermitage Enlightenment) said: 'When I first traveled to Zushan (Ancestral Mountain), I saw Fojian (Buddha Mirror) Chan Master giving a small Dharma talk, saying that greed and anger are as harmful as enemies, and should be countered with wisdom. Wisdom is like water; if it is not used, it will stagnate; if it stagnates, it will not flow; if it does not flow, wisdom will not function. So, how should we deal with greed and anger?' Although I was young at the time, I knew in my heart that he was a good teacher, so I asked to stay. (Yunju Shilu (Yunju Records)) Gaoan (High Hermitage) said: 'If a scholar maintains impartiality and righteousness in his heart, he can maintain a sense of integrity and have no worries even if he experiences countless setbacks. If the direction he pursues is biased and evil, and he only calculates for profit day and night, I fear that this dignified body will have nowhere to settle between heaven and earth.' (Zhenmu Collection) Gaoan (High Hermitage) said: 'Morality, benevolence, and righteousness are not only possessed by the ancients, but also by people today. It is only because people today lack clear knowledge, broad learning, pure roots, narrow aspirations, and diligent practice that they are moved by sights and sounds without realizing it. This is because delusional thoughts, emotions, and accumulated habits are too strong to be eliminated immediately, so they cannot reach the level of the ancients.' (Letter to Geng Longxue) Gaoan (High Hermitage) heard that Cheng Kumu (Complete Withered Tree) was living luxuriously at Jinshan Temple (Gold Mountain Temple), and sighed for a long time, saying: 'The practice of a Bhikkhu (Buddhist monk) values purity and frugality. How can it be like this? It will only make the younger generation develop a habit of pursuing extravagance and increase their insatiable desires. Wouldn't they be ashamed of the ancients?'
乎(真牧集)。
高庵曰。住持大體以叢林為家。區別得宜付授當器。舉措系安危之理。得失關教化之源。為人范模安可容易。未見住持弛縱而能使衲子服從。法度凌遲而欲禁叢林暴慢。昔育王諶遣首座。仰山偉貶侍僧。載於典文。足為令范。今則各狥私慾。大墮百丈規繩。懈于夙興。多缺參會禮法。或縱貪饕而無忌憚。或緣利養而致喧爭。至於便僻醜惡靡所不有。烏乎。望法門之興宗教之盛。詎可得耶(龍昌集)。
高庵住云居。每見衲子室中不契其機者。即把其袂正色責之曰。父母養汝身師友成汝志。無飢寒之迫無征役之勞。於此不堅確精進成辦道業。他日何面目見父母師友乎。衲子聞其語有泣涕而不已者。其號令整嚴如此(旦庵逸事)。
高庵住云居聞衲子病移延壽堂。咨嗟嘆息如出諸己。朝夕問候。以至躬自煎煮不嘗不與食。或遇天氣稍寒拊其背曰。衣不單乎。或值時暑察其色曰。莫太熱乎。不幸不救。不問彼之有無常住。盡禮津送。知事或他辭。高庵叱之曰。昔百丈為老病者立常住。爾不病不死也。四方識者高其為人。及退云居過天臺。衲子相從者僅五十輩。間有不能往者泣涕而別。蓋其德感人如此(山堂小參)。
高庵退云居。圓悟欲治佛印臥龍庵為燕休之所。高庵曰。林下人
【現代漢語翻譯】 現代漢語譯本： 乎（真牧集）。
高庵說：住持大體上以叢林為家，區別對待適宜的人才並授予相應的職責。他的舉措關係到叢林的安危，得失關係到教化的源頭。作為眾人的榜樣，怎麼可以隨便呢？沒見過住持放縱懈怠而能使僧人服從的，也沒見過法度衰敗而能禁止叢林中的粗暴和傲慢的。過去育王寺的諶公遣退首座，仰山慧寂貶斥侍僧，都記載在典籍中，足以作爲規範。現在的人都只顧自己的私慾，大大違背了百丈懷海的規矩。懈怠於早起，常常缺席參禪和法會禮儀。有的人放縱貪婪而毫無顧忌，有的人爲了利益而爭吵不休。甚至出現行為不正、品德醜惡的人，無所不有。唉！希望佛法興盛、宗教繁榮，怎麼可能實現呢？（龍昌集）
高庵住在云居山時，每當看到僧人禪房中所參的話頭不契合他的機鋒，就抓住僧人的衣袖，嚴肅地責問他們：『父母養育了你的身體，師友成就了你的志向。沒有飢寒的困迫，沒有徵兵徭役的勞苦。在這種情況下還不堅定地精進修行，成就道業，將來有什麼面目去見父母師友呢？』僧人聽到他的話，有的人哭泣不止。他的號令整肅嚴厲就是這樣。（旦庵逸事）
高庵住在云居山時，聽說僧人因病被移到延壽堂，就唉聲嘆氣，好像發生在自己身上一樣。早晚都去問候，甚至親自煎藥，不先嚐一下就不給病人吃。有時遇到天氣稍微寒冷，就拍著病人的背說：『衣服穿得夠不夠？』有時遇到天氣炎熱，就觀察病人的臉色說：『是不是太熱了？』如果病人不幸去世，他不會問病人有沒有常住的財產，都會盡禮安葬。知事如果推脫，高庵就會斥責他說：『過去百丈懷海還為年老生病的人設立常住，難道你不會生病不會死嗎？』四方有見識的人都稱讚他的人品。等到他離開云居山，經過天臺山時，跟隨他的僧人還有五十多人。其中有不能前往的，都哭泣著告別。大概他的德行感動人就是這樣。（山堂小參）
高庵離開云居山後，圓悟克勤想修繕佛印了元和臥龍庵，作為自己退休養老的地方。高庵說：『山林中的人……』
【English Translation】 English version: Hu (Collected Sayings of Zhenmu).
Gao'an said: 'The abbot generally regards the monastery as his home. He should distinguish and appoint suitable individuals to appropriate positions. His actions are related to the safety and stability of the monastery, and his gains and losses are related to the source of edification. How can one be casual when serving as a model for others? I have never seen an abbot who is lax and indulgent yet able to make the monks obedient, nor have I seen one who can restrain the rudeness and arrogance of the monastery when the rules and regulations are declining. In the past, Chan (諶) of Yuwang Temple dismissed the head seat, and Yangshan Weiyi (仰山慧寂) demoted the attendant monk. These are recorded in the classics and are sufficient to serve as models. Now, everyone is pursuing their own selfish desires, greatly violating the rules of Baizhang Huaihai (百丈懷海). They are lazy in rising early and often absent from meditation sessions and Dharma assemblies. Some indulge in greed without restraint, while others quarrel over profits. There are even those who are immoral and have ugly behaviors, nothing is absent. Alas! How can we hope for the flourishing of the Dharma and the prosperity of the religion?' (Longchang Collection)
When Gao'an lived in Yunju Mountain (云居山), whenever he saw a monk whose gong'an (公案) did not match his style, he would grab the monk's sleeve and sternly rebuke him, saying: 'Your parents raised your body, and your teachers and friends helped you achieve your aspirations. You are not troubled by hunger or cold, nor are you burdened by conscription or labor. In this situation, if you do not firmly and diligently cultivate and accomplish the path, what face will you have to meet your parents, teachers, and friends in the future?' Some monks, upon hearing his words, would weep incessantly. His commands were so orderly and strict. (Anecdotes of Dan'an)
When Gao'an lived in Yunju Mountain, upon hearing that a monk had been moved to the Yanshou Hall (延壽堂) due to illness, he sighed and lamented as if it had happened to himself. He would inquire after the monk morning and evening, even personally decocting medicine and not giving it to the patient until he had tasted it himself. If the weather was slightly cold, he would pat the patient's back and ask, 'Are you warm enough?' If the weather was hot, he would observe the patient's complexion and ask, 'Are you too hot?' If the patient unfortunately passed away, he would not ask whether the patient had any property belonging to the monastery, but would perform the funeral rites with utmost respect. If the steward tried to decline, Gao'an would scold him, saying, 'In the past, Baizhang Huaihai established a permanent residence for the elderly and sick. Are you not going to get sick or die?' People of insight from all directions praised his character. When he left Yunju Mountain and passed through Tiantai Mountain (天臺山), there were still more than fifty monks following him. Those who could not go wept as they bid farewell. Such was the way his virtue moved people. (Small Talks from Shantang)
After Gao'an retired from Yunju Mountain, Yuanwu Keqin (圓悟克勤) wanted to repair the Foyin Wolong Hermitage (佛印臥龍庵) as a place for his retirement. Gao'an said, 'A person in the mountains...'
茍有道義之樂形骸可外。予以從心之年正如長庚曉月。光影能幾時。且西山廬阜林泉相屬。皆予逸老之地。何必有諸己然後可樂耶。未幾即曳杖過天臺。后終於華頂峰(真牧集)。
高庵曰。衲子無賢愚。惟在善知識委曲以崇其德業。歷試以發其器能。旌獎以重其言。優愛以全其操。歲月積久聲實並豐。蓋人皆含靈惟勤誘致。如玉之在璞。抵擲則瓦石。琢磨則圭璋。如水之發源。壅閼則淤泥。疏𤀹則川澤。乃知像季非獨遺賢而不用。其于養育勸獎之道。亦有所未至矣。當叢林殷盛之時。皆是季代棄材。在季則愚。當興則智。故曰。人皆含靈惟勤誘致。是知學者才能與時升降。好之則至。獎之則崇。抑之則衰。斥之則絕。此學者道德才能消長之所由也(與李都運書)。
高庵曰。教化之大莫先道德禮義。住持人尊道德則學者尚恭敬。行禮義則學者恥貪競。住持有失容之慢。則學者有凌暴之弊。住持有動色之諍。則學者有攻斗之禍。先聖知于未然。遂選明哲之士主于叢林。使人具瞻不喻而化。故石頭馬祖道化盛行之時。英傑之士出威儀柔嘉雍雍肅肅發言舉令。瞬目揚眉。皆可以為後世之范模者宜其然矣(與死心書)。
高庵曰。先師嘗言。行腳出關。所至小院多有不如意事。因思法眼參地藏明教見神鼎
【現代漢語翻譯】 現代漢語譯本：如果擁有符合道義的快樂，那麼形體就可以置之度外。我如今已到了隨心所欲的年紀，就像長庚星（金星）和拂曉的月亮一樣，光影又能持續多久呢？況且西山、廬山、廬阜的林泉都與我相連，都是我安逸養老的地方，何必一定要擁有這些東西才能快樂呢？不久之後，我便要拄著枴杖去天臺山，最終終老於華頂峰（真牧集）。
高庵說：出家人無論賢能還是愚笨，關鍵在於善知識（指有德行的師長）是否委婉地培養他們的德行和事業，通過各種考驗來發掘他們的才能，通過表彰獎勵來重視他們的話語，通過優待愛護來保全他們的操守。時間長了，名聲和實際才能都會得到提升。因為人人都具有靈性，關鍵在於勤奮地引導啓發。就像玉石藏在璞玉中，如果隨意丟棄就會被當成瓦石，如果精心雕琢就會成為珍貴的圭璋。又像水的發源，如果堵塞就會變成淤泥，如果疏通就會變成川澤。由此可知，末法時代不僅僅是遺漏賢才而不用，而且在培養、教育、勸勉、獎勵方面也有所欠缺。當叢林興盛的時候，那些人都是末法時代被拋棄的材料。在末法時代顯得愚笨，到了興盛的時代就變得聰明。所以說，人人都具有靈性，關鍵在於勤奮地引導啓發。由此可知，學者的才能會隨著時代而提升或下降，喜歡它就會達到，獎勵它就會崇高，壓制它就會衰退，拋棄它就會斷絕。這就是學者道德才能消長變化的原因（與李都運的書信）。
高庵說：教化最重要的莫過於道德禮義。住持（寺院的負責人）如果尊重道德，那麼學者就會崇尚恭敬；如果推行禮義，那麼學者就會以貪婪競爭為恥。住持如果稍有怠慢，那麼學者就會有欺凌暴力的弊端；住持如果稍有爭執，那麼學者就會有攻擊爭鬥的禍患。先聖預見到這些未然的情況，於是選拔明智之士來主持叢林，使人們通過觀察學習而自然感化。所以石頭（石頭希遷）、馬祖（馬祖道一）的道化盛行的時候，英俊傑出之士表現出威嚴、柔和、雍容、肅穆的儀態，一言一行、一舉一動，都可以作為後世的典範，這是理所當然的（與死心的書信）。
高庵說：先師曾經說過，行腳雲遊出關，所到的小寺院大多有不如意的事情。因此想到法眼（法眼文益）參訪地藏（地藏桂琛）、明教（明教契稠）拜見神鼎（神鼎洪諲）的事情。
【English Translation】 English version: If one possesses the joy of righteousness, the physical form can be disregarded. I am now at the age where I can follow my heart's desires, like Venus (the morning star) and the dawn moon, how long can their light and shadow last? Moreover, the forests and springs of West Mountain, Mount Lu, and Lufeng are all connected to me, all places where I can retire in peace. Why must I possess these things to be happy? Soon, I will go to Mount Tiantai with a cane, and eventually die on the summit of Huading Peak (Zhenmu Collection).
Gao'an said: Monks, whether wise or foolish, depend on whether the virtuous teachers (Shan Zhi Shi) subtly cultivate their virtue and career, discover their talents through various trials, value their words through commendation and rewards, and preserve their integrity through preferential treatment and love. Over time, both reputation and actual talent will be enhanced. Because everyone possesses spirituality, the key lies in diligent guidance and enlightenment. Just like jade hidden in rough stone, if discarded casually, it will be treated as brick and stone; if carefully carved, it will become a precious jade ornament. Like the source of water, if blocked, it will become silt; if dredged, it will become rivers and lakes. From this, it can be seen that the Dharma-ending age not only neglects to use the wise, but also lacks in cultivation, education, exhortation, and reward. When the monasteries were prosperous, those people were all materials discarded in the Dharma-ending age. They seemed foolish in the Dharma-ending age, but became wise in the prosperous age. Therefore, it is said that everyone possesses spirituality, and the key lies in diligent guidance and enlightenment. From this, it can be known that the talents of scholars rise and fall with the times. If you like it, you will achieve it; if you reward it, it will be exalted; if you suppress it, it will decline; if you abandon it, it will be cut off. This is the reason for the waxing and waning of the morality and talent of scholars (Letter to Li Duyun).
Gao'an said: The greatest of teachings is none other than morality, ethics, and propriety. If the abbot (the head of the monastery) respects morality, then the scholars will value reverence; if he promotes ethics and propriety, then the scholars will be ashamed of greed and competition. If the abbot is slightly negligent, then the scholars will have the drawbacks of bullying and violence; if the abbot has a slight dispute, then the scholars will have the misfortune of attacking and fighting. The ancient sages foresaw these unforeseen situations, so they selected wise men to preside over the monasteries, so that people could be naturally influenced through observation and learning. Therefore, when the teachings of Shitou (Shitou Xiqian) and Mazu (Mazu Daoyi) were flourishing, outstanding talents displayed dignified, gentle, harmonious, and solemn manners. Every word and deed, every movement, could serve as a model for future generations, which is as it should be (Letter to Sixin).
Gao'an said: The former teacher once said that when traveling on foot and leaving the pass, the small temples visited often had unsatisfactory things. Therefore, he thought of Fayen (Fayan Wenyi) visiting Dizang (Dizang Guichen), and Mingjiao (Mingjiao Qichou) visiting Shending (Shending Hongyin).
時。便不見有煩惱也(記聞)。
高庵表裡端勁風格凜然。動靜不忘禮法。在眾日屢見侵害殊不介意。終身以簡約自奉。室中不妄許可。稍不相契。必正色直辭以裁之。衲子皆信服。嘗曰。我道學無過人者。但平生為事無愧於心耳。
高庵住云居。見衲子有攻人隱惡者。即從容諭之曰。事不如此。林下人道為急務。和乃修身。豈可茍縱愛憎壞人行止。其委曲如此。師初不赴云居命。佛眼遣書勉云。云居甲于江左。可以安眾行道。似不須固讓。師曰。自有叢林已來。學者被遮般名目。壞了節義者。不為不少。佛鑒聞之曰。高庵去就衲子所不及(記聞)。
高庵勸安老病僧文曰。貧道嘗閱藏教諦審佛意。不許比丘坐受無功之食。生懶墮心起吾我見。每至晨朝佛及弟子持缽乞食不擇貴賤心無高下。俾得福者一切均溥。后所稱常住者。本為老病比丘不能行乞者設。非少壯之徒可得而食。逮佛滅后正法世中亦復如是。像季以來中國禪林不廢乞食。但推能者為之。所得利養聚為招提以安廣眾。遂輟逐日行乞之規也。今聞數剎住持不識因果不安老僧。背戾佛旨削弱法門。茍不住院老將安歸。更不返思常住財物本為誰置。當推何心以合佛心。當推何行以合佛行。昔佛在日或不赴請留身精舍。遍巡僧房看視老病。一一
【現代漢語翻譯】 現代漢語譯本： 當時，（他）便不會感到有煩惱了（記聞）。
高庵（人名）表裡端正，風格凜然。一舉一動都不忘記禮法。在僧眾中時常受到侵害，卻毫不介意。終身以簡約自奉。在自己的房間里不隨便允許別人進來。稍有不合心意，必定嚴厲地用正直的言辭來匡正。僧人都信服他。他曾說：『我的道學沒有什麼過人之處，只是平生做事沒有愧對自己的良心罷了。』
高庵（人名）住在云居山（地名）時，看到僧人有揭發別人隱私和惡行的，就從容地勸導他們說：『事情不是這樣的。叢林中人以道義為最緊要的事務。和睦才能修身。怎麼可以放縱自己的愛憎之心，破壞別人的行為呢？』他委婉勸導到了這種程度。高庵（人名）最初不接受住持云居山（地名）的任命，佛眼（人名）寫信勉勵他說：『云居山（地名）在江左（地名）一帶是最好的，可以安定僧眾，修行佛道，似乎不必堅決推辭。』高庵（人名）說：『自從有叢林以來，學道的人被各種名目所迷惑，敗壞了節操道義的，不在少數。』佛鑒（人名）聽了這件事後說：『高庵（人名）的去留，不是一般僧人能比得上的。』（記聞）
高庵（人名）勸告安頓年老體弱僧人的文章中說：『貧僧我曾經閱讀佛經，仔細審察佛的旨意，不允許比丘（佛教出家人）白白地接受無功的食物，以免產生懶惰之心，生起我執我見。每到早晨，佛和他的弟子們都拿著缽去乞食，不選擇富貴貧賤，心中沒有高下之分，使得到福的人都能普遍得到利益。後來所說的常住（寺院）的財產，本來是為年老體弱、不能行乞的比丘（佛教出家人）設立的，不是年輕力壯的人可以享用的。即使在佛滅度后的正法時代也是這樣。像法和末法時代以來，中國的禪林沒有廢除乞食的制度，只是推舉有能力的人去做。所得到的利益聚集起來，作為招提（寺院）的財產，用來安置廣大的僧眾。於是就停止了每天行乞的規定。』現在聽說有些寺院的住持不明白因果報應，不安頓年老的僧人，違背佛的旨意，削弱佛法。如果不住在寺院裡，年老的僧人將要到哪裡去呢？更不反思常住（寺院）的財物本來是為誰設定的？應當推行什麼樣的心意才能符合佛的心意？應當推行什麼樣的行為才能符合佛的行為？從前佛在世的時候，有時不赴應供，留在精舍（寺院），遍巡僧房，看望年老體弱的僧人，一一
【English Translation】 English version: At that time, (he) would not feel afflicted (recorded).
Gao'an (person's name) was upright both in appearance and character, with an awe-inspiring demeanor. He never forgot etiquette in his actions. He often suffered harm in the assembly of monks, but he did not mind it at all. He lived a simple life. He did not casually allow people into his room. If something was slightly not to his liking, he would definitely correct it with stern and straightforward words. The monks all respected him. He once said, 'My learning of the Way is nothing extraordinary, but I have never done anything in my life that I am ashamed of.'
When Gao'an (person's name) lived in Yunju Mountain (place name), he saw monks exposing others' secrets and evil deeds, so he calmly advised them, 'Things are not like this. For people in the forest, morality is the most important thing. Harmony is the foundation of self-cultivation. How can you indulge your likes and dislikes and ruin others' behavior?' He advised them in such a roundabout way. Gao'an (person's name) initially did not accept the appointment to be the abbot of Yunju Mountain (place name), so Foyan (person's name) wrote a letter to encourage him, saying, 'Yunju Mountain (place name) is the best in the Jiangzuo (place name) area. It can provide a stable place for monks to practice the Dharma. It seems that you do not need to firmly decline.' Gao'an (person's name) said, 'Since there have been monasteries, there have been many people who have been confused by various names and have ruined their integrity and morality.' Fojian (person's name) heard about this and said, 'Gao'an's (person's name) decision to stay or leave is beyond the reach of ordinary monks.' (recorded)
In Gao'an's (person's name) article advising on the settlement of elderly and infirm monks, he said, 'I, the poor monk, have read the Buddhist scriptures and carefully examined the Buddha's intention. He does not allow bhikshus (Buddhist monks) to receive food for nothing, lest they develop laziness and ego. Every morning, the Buddha and his disciples would carry their bowls to beg for food, without choosing the rich or the poor, and without any sense of superiority or inferiority, so that all who receive blessings could receive them universally. The so-called 'permanent residence' (monastery) was originally established for elderly and infirm bhikshus (Buddhist monks) who could not beg for food, not for young and strong people to enjoy. This was the case even in the era of the True Dharma after the Buddha's Nirvana. Since the era of the Semblance Dharma and the Decline of the Dharma, the Chinese Chan monasteries have not abolished the system of begging for food, but have instead appointed capable people to do it. The benefits obtained are gathered together as the property of the monastery (temple) to provide for the vast assembly of monks. Thus, the rule of begging for food every day was stopped.' Now I hear that some abbots of monasteries do not understand the law of cause and effect and do not settle elderly monks, violating the Buddha's intention and weakening the Dharma. If they do not live in the monastery, where will the elderly monks go? They do not even reflect on who the property of the monastery (temple) was originally set up for. What kind of intention should be promoted to conform to the Buddha's intention? What kind of behavior should be promoted to conform to the Buddha's behavior? In the past, when the Buddha was alive, he sometimes did not attend the invitations and stayed in the vihara (monastery), touring the monks' rooms and visiting the elderly and infirm monks, one by one.
致問一一辦置。仍勸請諸比丘遞相恭敬。隨順方便去其嗔嫌。此調御師統理大眾之楷模也。今之當代恣用常住。資給口體結托權貴。仍隔絕老者病者。眾僧之物掩為己有。佛心佛行渾無一也。悲夫。悲夫。古德云。老僧乃山門之標榜也。今之禪林百僧之中無一老者。老而不納益之。壽考之無補。反不如夭死。愿今當代各遵佛語。紹隆祖位安撫老病。常住有無隨宜供給。無使愚昧專權滅裂致招來世短促之報。切宜加察。
覺范和尚題靈源門榜曰。靈源初不願出世堤岸甚牢。張無盡奉使江西。屢致之不可。久之翻然改曰。禪林下衰弘法者多。假我偷安不急撐拄之其崩頹跬可須也。於是開法于淮上之太平。予時東遊登其門。叢林之整齊宗風之大振。疑百丈無恙時不減也。后十五年見此榜于逢原之室。讀之凜然如見其道骨。山谷為擘窠大書。其有激云。嗚呼使天下為法施者。皆遵靈源之語以住持。則尚何憂乎祖道不振也哉。傳曰。人能弘道非道弘人。靈源以之(石門集)。
歸云本和尚辯佞篇曰。本朝富鄭公(弼)問道于投子颙禪師。書尺偈頌凡一十四紙。碑于臺之鴻福兩廊壁間。灼見前輩主法之嚴。王公貴人通道之篤也。鄭國公社稷重臣。晚年知向之如此。而颙必有大過人者。自謂于颙有所警發。士夫中諦信此
道。能忘齒屈勢。奮發猛利期于徹證而後已。如楊大年侍郎李和文都尉。見廣慧璉石門聰並慈明諸大老激揚酬唱。班班見諸禪書。楊無為之於白雲端。張無盡之於兜率悅。皆扣關擊節徹證源底。非茍然者也。近世張無垢侍郎李漢老參政呂居仁學士。皆見妙喜老人。登堂入室。謂之方外道友。愛憎逆順雷揮電掃。脫略世俗拘忌。觀者斂衽辟易網窺涯涘。然士君子相求于空閑寂寞之濱。擬棲心禪寂發揮本有而已。後世不見先德楷模。專事諛媚曲求進顯。凡以住持薦名為長老者。往往書剌以稱門僧。奉前人為恩府。取招提之物苞苴獻佞。識者憫笑而恬不知恥。嗚呼吾沙門釋子。一瓶一缽云行鳥飛。非有凍餒之迫子女玉帛之戀。而欲折腰擁彗酸寒局蹐。自取辱賤之如此邪。稱恩府者出一己之私無所依據。一妄庸唱之於其前。百妄庸和之於其後。擬爭奉之真卑小之耳。削弱風教莫甚於佞人。實奸邪欺偽之漸。雖端人正士巧為其所入則陷身於不義失德于無救。可不哀歟。破法比丘魔氣所鐘誑誕自若。詐現知識身相。指禪林大老為之師承。媚當路貴人為之宗屬。申不請之敬。啟壞法之端。白衣登床膜拜其下。曲違聖制大辱宗風。吾道之衰極至於此。嗚呼天誅鬼錄萬死奚贖。非佞者歟。嵩禪師原教有云。古之高僧者。見天子不臣。預製
書則曰公曰師。鐘山僧遠鸞輿及門而床坐不迎。虎溪慧遠天子臨潯陽而詔不出山。當世待其人尊其德。是故聖人之道振。後世之慕其高僧者。交卿大夫尚不得預下士之禮。其出其處不若庸人之自得也。況如僧遠之見天子乎。況如慧遠之自若乎。望吾道興吾人之修。其可得乎。存其教而不須其人存諸何以益乎。惟此未嘗不涕下。淳熙丁酉。余謝事顯恩。寓居平田西山小塢。以日近見聞事多矯偽古風凋落。吾言不足為之重輕。聊書以自警云(叢林盛事)。
圓極岑和尚跋云。佛世之遠正宗淡薄。澆漓風行無所不至。前輩凋謝後生無聞。叢林典刑幾至掃地。縱有扶救之者。返以為王蠻子也。今觀疏山本禪師。辯佞詞遠而意廣。深切著明極能箴其病。第妄庸輩智識暗短醉心於邪佞之域。必以醍醐為毒藥也(叢林盛事)。
東山空和尚答余才茂借腳伕書云。向辱枉顧荷愛之厚。別後又承惠書益自感愧。某本巖穴間人與世漠然。才茂似知之。今雖作長老居方丈。只是前日空上座。常住有無一付主事。出入支籍。並不經眼。不畜衣缽。不用常住。不赴外請。不求外援。任緣而住。初不作明日計。才茂既以道舊見稱。故當相忘于道。今書中就覓數腳伕。不知此腳出於常住耶。空上座耶。若出於空。空亦何有。若出常住。是
【現代漢語翻譯】 現代漢語譯本：書中記載，公和師受到尊重。鐘山僧人遠，即使皇帝的車駕到了門前，也只是在床上坐著不迎接。虎溪慧遠，即使天子親臨潯陽，也詔令不出山。當時的人們尊重他們的品德。因此，聖人的道義得以弘揚。後世仰慕那些高僧的人，即使是卿大夫，也未必能得到以下士的禮遇。他們的出世和隱居，都比庸人更能自得其樂。更何況像僧遠那樣對待天子呢？更何況像慧遠那樣自在呢？希望我的道義能夠興盛，我們修行的人能夠有所成就，這有可能實現嗎？只是儲存他們的教義，而不重視他們的人品，儲存這些教義又有什麼益處呢？每每想到這些，我都不禁流下眼淚。淳熙丁酉年，我辭去顯恩的職務，隱居在平田西山的小屋裡。因為每天所見所聞的事情大多是虛假和偽裝，古老的風尚已經衰落。我的話語不足以改變什麼，姑且寫下來以自我警醒。（叢林盛事） 圓極岑和尚跋文說：『佛陀的時代已經過去很久，正宗的教義已經變得淡薄。浮誇的風氣盛行，無處不在。前輩凋零，後輩默默無聞。叢林的典範幾乎要被掃地出門。即使有人想要扶持和拯救，反而被認為是蠻夷之人。』現在看疏山本禪師，他的辯論既能遠離諂媚之詞，又能意境廣闊，深刻而明確地指出了時弊。只不過那些平庸無知的人，見識短淺，沉迷於邪惡和諂媚的領域，一定會把醍醐（比喻精妙的佛法）當作毒藥。（叢林盛事） 東山空和尚回覆余才茂借腳伕的信中說：『之前承蒙您屈尊拜訪，深感您的厚愛。分別之後又收到您的來信，更加感到慚愧。我本是山洞裡的人，與世事漠不關心。才茂先生似乎瞭解這一點。如今即使做了長老，住在方丈室裡，也仍然是以前的空上座。寺院的財務都交給主事管理，出入賬目我都不看。不積攢衣物和缽盂，不使用寺院的物資，不接受外面的邀請，不尋求外面的幫助，隨緣而住，從不做明天的打算。才茂先生既然以懷念舊情來稱呼我，就應該在道義上互相忘卻。現在信中想要借幾個腳伕，不知道這些腳伕是寺院的，還是空上座的？如果是空的，空又有什麼呢？如果是寺院的，那就是…』
【English Translation】 English version: The book says that dukes and teachers are respected. When the monk Yuan of Zhongshan was visited by the emperor's carriage, he remained seated on his bed without greeting him. When Emperor Lin of Huxi visited Xunyang, Huiyuan did not leave the mountain despite the imperial decree. People of that time respected their virtue. Therefore, the way of the sages was promoted. Later generations admired those eminent monks, and even high-ranking officials might not receive the same courtesy as lower-ranking scholars. Their emergence into the world and their seclusion were more fulfilling than the self-satisfaction of ordinary people. How much more so than Monk Yuan's treatment of the emperor? How much more so than Huiyuan's self-possession? I hope that my way will flourish and that our cultivation will be successful. Is this possible? Merely preserving their teachings without valuing their character, what good is it to preserve these teachings? Whenever I think of these things, I cannot help but shed tears. In the year Dingyou of the Chunxi era, I resigned from my position at Xian'en and lived in a small cottage in the western mountains of Pingtian. Because the things I see and hear every day are mostly false and pretentious, and the ancient customs have declined. My words are not enough to change anything, so I will write them down to warn myself. (Prosperous Events in the Monasteries) The postscript of Zen Master Yuanji Cen says: 'The age of the Buddha is long past, and the orthodox teachings have become diluted. A frivolous atmosphere prevails everywhere. The predecessors have withered away, and the younger generation is unheard of. The models of the monasteries are almost swept away. Even if someone wants to support and save them, they are instead regarded as barbarians.' Now, looking at Zen Master Shushan Ben, his arguments are far from flattery and his intentions are broad, deeply and clearly pointing out the ills of the time. It's just that those mediocre and ignorant people, with their short-sightedness, are immersed in the realm of evil and flattery, and will surely regard the dīkṣā (metaphor for the subtle Dharma) as poison. (Prosperous Events in the Monasteries) Zen Master Kong of Dongshan replied to Yu Caimao's letter requesting laborers, saying: 'I am grateful for your visit and deeply appreciate your kindness. After our separation, I received your letter, which made me even more ashamed. I am originally a person from the mountain caves, indifferent to worldly affairs. Mr. Caimao seems to understand this. Even though I am now an elder and live in the abbot's room, I am still the former Kong Shangzuo. The monastery's finances are managed by the chief administrator, and I do not look at the income and expenditure accounts. I do not accumulate clothing and bowls, do not use the monastery's resources, do not accept outside invitations, and do not seek outside help. I live according to circumstances and never plan for tomorrow. Since Mr. Caimao calls me by my old name, we should forget each other in the Way. Now you want to borrow some laborers in your letter. I don't know if these laborers belong to the monastery or to Kong Shangzuo? If they belong to Kong, what does Kong have? If they belong to the monastery, then...'
私用常住。一涉私則為盜。豈有善知識而盜用常住乎。公既入帝鄉求好事。不宜於寺院營此等事。公閩人。所見所知皆閩之長老。一住著院則常住盡盜為己有。或用結好貴人。或用資給俗家。或用接陪己知。殊不念其為十方常住招提僧物也。今之戴角披毛。償所負者。多此等人。先佛明言可不懼哉。比年以來寺舍殘廢僧徒寥落。皆此等咎。愿公勿置我於此等輩中。公果見信則他寺所許者。皆謝而莫取。則公之前程未可量也。逆耳之言不知以謂如何。時寒途中保愛(語錄)。
浙翁琰和尚云。此書真閻老子殿前一本赦書也。今之諸方道眼不知若何。果能受持此書。則他日大有得力處。浙翁每以此舉似於人。璨隱山亦云。常住金谷除供眾之外。幾如鴆毒。住持人與司其出入者才沾著則通身潰爛。律部載之詳矣。古人將錢就庫下。回生姜煎藥蓋可見。今之踞方丈者。非特刮眾人缽盂中物以恣口腹。且將以追陪自己非泛人情。又其甚則剜去搜買珍奇廣作人情冀遷大剎。只恐他日鐵面閻老子與計算哉(拈崖漫錄)。
禪林寶訓卷第二 大正藏第 48 冊 No. 2022 禪林寶訓
禪林寶訓卷第三
東吳沙門凈善重集
雪堂行和尚住薦福。一日問暫到僧。甚處來。僧云。福州來。雪堂云
【現代漢語翻譯】 現代漢語譯本： 私用常住（寺院公共財產）。一旦涉及私用，那就是盜竊。難道會有善知識（有德行的僧人）盜用常住的財產嗎？您既然來到帝鄉（指京城）尋求好的發展，就不應該在寺院裡做這種事情。您是福建人，所見所知都是福建的長老。一旦住持寺院，就會把常住的財產全部盜為己有，或者用來結交權貴，或者用來資助俗家，或者用來接待自己的熟人，完全不考慮那是十方常住（所有寺院）和招提僧（四方僧人）的公共財產。現在那些披毛戴角（指轉世為畜生）來償還債務的人，大多是這種人。先佛（過去的佛）明白地說過，難道可以不害怕嗎？近年來寺廟殘破，僧人稀少，都是這種行為造成的。希望您不要把我放在這種人當中。如果您真的有信心，就把其他寺院所答應的都謝絕掉，不要接受，那麼您的前程就不可限量。逆耳之言，不知道您認為如何。天氣寒冷，路上保重（語錄）。
浙翁琰和尚說：『這本書真是閻羅王殿前的一本赦書啊！』現在的各方有道之士，不知道會如何看待。如果能夠接受並奉行這本書，那麼將來會有很大的幫助。浙翁經常用這件事來告誡別人。璨隱山也說：『常住的金谷（指寺院的財產），除了供養大眾之外，幾乎就像鴆毒（劇毒）。住持人和管理財產出入的人，只要沾上一點，就會全身潰爛。』律部（佛教戒律）記載得很詳細。古人將錢放在庫下，用回生姜煎藥，大概可以看出（對常住財產的謹慎）。現在那些佔據方丈（寺院住持的住所）的人，不僅刮取眾人缽盂（僧人的飯碗）中的食物來滿足口腹之慾，而且還用來追陪自己的非泛泛之交。更甚者，挖空心思搜買珍奇，廣泛地做人情，希望能夠遷到更大的寺院。只恐怕將來鐵面閻羅王會與他們算賬啊（拈崖漫錄）。
《禪林寶訓》卷第二 大正藏第48冊 No. 2022 《禪林寶訓》
《禪林寶訓》卷第三 東吳沙門凈善重集
雪堂行和尚住在薦福寺。一天問一個暫時來到的僧人：『從哪裡來？』僧人說：『從福州來。』雪堂說：
【English Translation】 English version: To use the Sangha's property for personal gain is theft. How could a Kalyanamitra (virtuous friend/teacher) steal from the Sangha? Since you have come to the imperial capital (referring to the capital city) seeking good fortune, you should not engage in such activities in the monastery. You are from Fujian, and all you have seen and known are the elders of Fujian. Once you become the abbot of a monastery, you will steal all the Sangha's property for yourself, either to curry favor with influential people, or to support your secular family, or to entertain your acquaintances, completely disregarding that it is the common property of the Sangha of the ten directions (all monasteries) and the Chatuddisa Sangha (monks from the four directions). Those who now wear horns and fur (referring to being reborn as animals) to repay their debts are mostly such people. The Buddhas of the past have clearly stated this, can you not be afraid? In recent years, temples have become dilapidated and monks are scarce, all due to such behavior. I hope you will not place me among such people. If you are truly confident, then decline all the offers from other monasteries and do not accept them, then your future will be immeasurable. I don't know what you think of these unpleasant words. It's cold, take care on the road (Sayings).
Zen Master Zhe Weng Yan said: 'This book is truly a pardon from the court of King Yama!' I don't know what the enlightened ones of various places think. If they can accept and uphold this book, then they will be greatly helped in the future. Zen Master Zhe Weng often used this to warn others. Chan Yin Shan also said: 'The Sangha's wealth, except for providing for the community, is almost like poison. The abbot and those who manage the income and expenditure of the property, as soon as they touch it, their whole body will fester.' The Vinaya (Buddhist precepts) records it in detail. The ancients put money under the treasury and used ginger decoction for medicine, which shows their caution (regarding the Sangha's property). Now those who occupy the abbot's seat (the abbot's residence) not only scrape food from the alms bowls of the community to satisfy their appetites, but also use it to entertain their non-ordinary acquaintances. Even worse, they rack their brains to search for and buy rare and precious items, extensively currying favor in the hope of being transferred to a larger monastery. I'm afraid that one day the iron-faced King Yama will settle accounts with them (Random Records of Nian Cliff).
Zen Forest Treasury of Teachings, Volume 2 Tripitaka No. 2022, Volume 48, Zen Forest Treasury of Teachings
Zen Forest Treasury of Teachings, Volume 3 Recompiled by Shramana Jing Shan of Dongwu
Zen Master Xue Tang Xing lived in Jianfu Monastery. One day, he asked a monk who had arrived temporarily: 'Where do you come from?' The monk said: 'From Fuzhou.' Xue Tang said:
。沿路見好長老么。僧云。近過信州。博山住持本和尚。雖不曾拜識好長老也。雪堂曰。安得知其為好。僧云。入寺路徑開闢廊廡修整。殿堂香燈不絕。晨昏鐘鼓分明。二時粥飯精潔僧行見人有禮。以此知其為好長老。雪堂笑曰。本固賢矣。然爾亦具眼也。直以斯言達于郡守吳公傅朋曰。遮僧持論頗類范延齡薦張希顏事。而閣下之賢不減張忠定公。老僧年邁。乞請本住持。庶幾為林下盛事。吳公大喜本即日遷薦福(東湖集范延齡事出皇朝類苑)。
雪堂曰。金堤千里潰於蟻壤。白璧之美離於瑕玷。況無上妙道。非特金堤白璧也。而貪慾瞋恚非特蟻壤瑕玷也。要在志之端謹行之精進守之堅確修之完美。然後可以自利而利他也(與王十朋書)。
雪堂曰。予在龍門時。昺鐵面住太平。有言。昺行腳離鄉未久聞受業一夕遺火悉為煨燼。昺得書擲之於地。乃曰。徒亂人意耳(東湖集)。
雪堂謂晦庵光和尚曰。予弱冠之年見獨居士言。中無主不立外不正不行。此語宜終身踐之。聖賢事業備矣。予佩其語。在家修身出家學道。以至率身臨眾如衡石之定重輕。規矩之成方圓。舍此則事事失準矣(廣錄見獨居士者即雪堂父也)。
雪堂曰。高庵臨眾必曰。眾中須知有識者。予因問其故。高庵曰。不見溈山道
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『沿途見到好的長老嗎？』僧人回答：『最近經過信州，博山寺的住持本和尚，雖然不曾拜見過，但聽聞是一位好的長老。』雪堂禪師問：『你怎麼知道他是好的長老呢？』僧人回答：『進入寺廟的道路開闊平坦，廊廡修繕整齊，殿堂里的香火燈燭不曾斷絕，早晚的鐘聲鼓聲清晰分明，每天兩次的粥飯精美潔凈，僧人們的言行舉止對人有禮貌。因此我知道他是一位好的長老。』雪堂禪師笑著說：『本和尚確實賢能啊，然而你也有眼力。』直接把這些話告訴了郡守吳公傅朋，說：『這位僧人的言論很像范延齡推薦張希顏的事情。而您的賢能不亞於張忠定公。老僧我年邁了，懇請您讓本和尚來主持本寺，或許能成為叢林中的一件盛事。』吳公聽后非常高興，當天就推薦本和尚去薦福寺（東湖集里記載了范延齡的事蹟，出自《皇朝類苑》）。 雪堂禪師說：『千里長堤，可能會因為螞蟻窩的細小土壤而潰決；潔白的美玉，可能會因為微小的瑕疵而減損其價值。更何況是無上妙道，它不僅僅像金堤和白璧那樣重要；而貪慾和嗔恚，也不僅僅像蟻穴和瑕疵那樣微小。關鍵在於立志的端正謹慎，行為的精進努力，守護的堅定不移，修行的圓滿完美。然後才可以自利利他。（與王十朋的書信）』 雪堂禪師說：『我在龍門的時候，昺鐵面在太平寺當住持。有人說，昺行腳離開家鄉沒多久，聽說他受業的寺廟因為一個晚上失火全部燒成了灰燼。昺收到信后，把它扔在地上，然後說：只是擾亂人心罷了！（東湖集）』 雪堂禪師對晦庵光和尚說：『我年輕的時候見過獨居士說：心中沒有主見就不能立身，外在不端正就不能行事。這句話應該終身踐行。聖賢的事業就完備了。我佩服這句話，在家修身，出家學道，以至於率領大眾，就像用秤來確定輕重，用圓規和角尺來畫出方圓一樣。捨棄了這個原則，那麼事事都會失去標準了。（廣錄里提到的獨居士就是雪堂禪師的父親。）』 雪堂禪師說：『高庵禪師帶領大眾時一定會說：大眾中要知道有識之士。我因此問他原因。高庵禪師說：沒見到溈山禪師說』
【English Translation】 English version: A monk asked: 'Did you see any good elders along the way?' The monk replied: 'I recently passed by Xinzhou, and the abbot Ben (meaning 'root' or 'origin') of Boshan Temple, although I have not met him, I have heard that he is a good elder.' Xue Tang (Snow Hall) Chan master asked: 'How do you know he is a good elder?' The monk replied: 'The road into the temple is wide and flat, the corridors are well-maintained, the incense and lamps in the halls never cease, the morning and evening bells and drums are clear and distinct, the porridge and rice served twice a day are exquisite and clean, and the monks' words and deeds are polite to people. Therefore, I know he is a good elder.' Xue Tang Chan master smiled and said: 'Abbot Ben is indeed virtuous, and you also have good eyes.' He directly told these words to the prefect Wu Gong Fu Peng, saying: 'This monk's remarks are very similar to Fan Yanling's recommendation of Zhang Xiyan. And your virtue is no less than Zhang Zhongding Gong. This old monk is old, and I implore you to let Abbot Ben preside over this temple, perhaps it can become a great event in the forest.' Prefect Wu was very happy to hear this, and immediately recommended Abbot Ben to Jianfu Temple (The story of Fan Yanling is recorded in the Donghu Collection, which comes from the Imperial Dynasty Category). Xue Tang Chan master said: 'A thousand-mile embankment may collapse due to the tiny soil of an ant nest; the beauty of a flawless jade may be diminished by a tiny blemish. Moreover, the unsurpassed wonderful Dharma is not only as important as a golden embankment and a white jade; and greed and anger are not only as small as ant nests and blemishes. The key lies in the uprightness and prudence of aspiration, the diligence and effort of action, the steadfastness of guarding, and the perfection of cultivation. Then one can benefit oneself and others. (From a letter to Wang Shipeng)' Xue Tang Chan master said: 'When I was in Longmen, Bing Tiemian (Iron Face) was the abbot of Taiping Temple. Someone said that not long after Bing left his hometown on a pilgrimage, he heard that the temple where he received his precepts was completely burned to ashes in a fire one night. Bing received the letter, threw it on the ground, and said: It's just disturbing people's minds! (Donghu Collection)' Xue Tang Chan master said to Hui'an Guang (Vast Light) monk: 'When I was young, I saw the recluse say: If there is no master in the heart, one cannot stand; if the outside is not upright, one cannot act. This sentence should be practiced throughout one's life. The undertakings of sages and worthies will be complete. I admire this sentence, cultivating myself at home, studying the Way after leaving home, so that leading the masses is like using a scale to determine weight, and using compasses and squares to draw circles and squares. If this principle is abandoned, then everything will lose its standard. (The recluse mentioned in the Guanglu is Xue Tang Chan master's father.)' Xue Tang Chan master said: 'When Gao'an Chan master led the assembly, he would always say: You must know that there are knowledgeable people in the assembly. I therefore asked him the reason. Gao'an Chan master said: Didn't you see that Weishan (Mount Wei) said'
舉措看他上流。莫謾隨於庸鄙。平生在眾不沈于下愚者。皆出此語。稠人廣眾中鄙者多識者少。鄙者易習識者難親。果能自奮志于其間。如一人與萬人敵。庸鄙之習力盡。真挺特沒量漢也。予終身踐其言。始得不負出家之志(廣錄)。
雪堂謂且庵曰。執事須權重輕。發言要先思慮。務閤中道勿使偏頗。若倉卒暴用鮮克有濟。就使得成而終不能萬全。予在眾中備見利病。惟有德者以寬服人。常愿後來有志力者審而行之。方為美利。靈源嘗曰。凡人平居內照多能曉了。及涉事外馳。便乖混融喪其法體。必欲思紹佛祖之任啟迪後昆。不可不常自檢責也(廣錄)。
應庵華和尚住明果。雪堂未嘗一日不過從。間有竊議者。雪堂曰。華侄為人不悅利近名。不先譽后毀。不阿容茍合。不佞色巧言。加以見道明白去住翛然。衲子中難得。予固重之(且庵逸事)。
雪堂曰。學者氣勝志則為小人。志勝氣則為端人。正士氣與志齊為得道賢聖。有人剛狠不受規諫。氣使然也。端正之士。雖強使為不善。寧死不二志使然也(廣錄)。
雪堂曰。高庵住云居。普云圓為首座。一材僧為書記。白楊順為藏主。通烏頭為知客。賢真牧為維那。華侄為副寺。用侄為監寺。皆是有德業者。用侄尋常廉約不點常住油。華侄因
【現代漢語翻譯】 現代漢語譯本：觀察一個人的行為，要看他是否符合上流社會的規範。不要輕易地隨波逐流，與庸俗鄙陋的人為伍。一個人一生在眾人之中，不至於沉淪為最愚昧的人，都是因為遵循了這個原則。在人多擁擠的場合，庸俗的人多，有見識的人少。庸俗的人容易結交，有見識的人難以親近。如果真能奮發圖強，像一個人對抗成千上萬的敵人一樣，竭力擺脫庸俗鄙陋的習氣，那才是真正傑出、不可估量的人。我終身實踐這句話，才沒有辜負出家的志向（《廣錄》）。
雪堂對且庵說：『處理事務要權衡輕重緩急，發言要先經過深思熟慮，務必符合中道，不要偏頗。如果倉促草率地行動，很少能成功。即使成功了，最終也不能做到萬全。我在眾人之中，看到了各種利弊。只有有德行的人才能以寬容的態度使人信服。我常常希望後來的有志之士，仔細審察后再實行，才能帶來美好的結果。』靈源曾經說過：『一般人在平時反省內心，大多能夠明白事理。等到涉及事務，向外馳逐，就會違背融洽和諧的原則，喪失其本來的面目。如果想要繼承佛祖的重任，啟迪後代，就不能不經常自我檢查反省。』（《廣錄》）。
應庵華和尚住在明果寺，雪堂未嘗有一天不去跟隨他。偶爾有人私下議論。雪堂說：『華侄（Hua zhi）為人不喜歡貪圖近利，不追求名聲，不先讚譽后詆譭，不阿諛奉承，不花言巧語。而且見道明白，來去灑脫。在僧人中很難得。我因此看重他。』（《且庵逸事》）。
雪堂說：『學習的人，如果氣焰超過志向，就會成為小人。如果志向超過氣焰，就會成為端正的人。正直之士，氣焰與志向相當，就能成為得道的賢人聖人。有人剛愎自用，不接受規勸，這是氣焰使然。端正的人，即使強迫他做壞事，寧死也不會改變志向，這是志向使然。』（《廣錄》）。
雪堂說：『高庵住在云居山，普云圓（Pu Yun Yuan）擔任首座，一材僧（Yi Cai Seng）擔任書記，白楊順（Bai Yang Shun）擔任藏主，通烏頭（Tong Wu Tou）擔任知客，賢真牧（Xian Zhen Mu）擔任維那，華侄（Hua zhi）擔任副寺，用侄（Yong zhi）擔任監寺，都是有德行有事業的人。用侄（Yong zhi）平時廉潔節儉，連常住的油都不隨便用。華侄（Hua zhi）因為……』
【English Translation】 English version: Observe a person's actions to see if they conform to the norms of the upper class. Do not casually follow the crowd and associate with vulgar and base people. A person who, throughout their life among the masses, does not sink into the most ignorant is because they follow this principle. In crowded places, there are many vulgar people and few with knowledge. Vulgar people are easy to befriend, while knowledgeable people are difficult to approach. If one can truly strive to improve oneself, like one person fighting against ten thousand enemies, and exhaust all efforts to get rid of vulgar and base habits, then they are truly outstanding and immeasurable. I have practiced this saying throughout my life, and thus have not failed my aspiration to leave home (Guang Lu).
Xuetang said to Qie'an: 'When handling affairs, one must weigh the importance and urgency. When speaking, one must first think deeply, and strive to conform to the Middle Way, without being biased. If one acts hastily and rashly, it is rare to succeed. Even if one succeeds, it will ultimately not be perfect. Among the masses, I have seen all kinds of advantages and disadvantages. Only those with virtue can convince people with tolerance. I often hope that later aspirants will carefully examine and then implement, so as to bring about beautiful results.' Lingyuan once said: 'Ordinary people, when reflecting inwardly in ordinary times, are mostly able to understand things clearly. When involved in affairs and rushing outwards, they will violate the principles of harmony and lose their original nature. If one wants to inherit the responsibility of the Buddhas and Patriarchs and enlighten future generations, one must constantly examine and reflect on oneself.' (Guang Lu).
Venerable Hua (Hua) of Ying'an lived in Mingguo Temple, and Xuetang never missed a day of following him. Occasionally, some people gossiped in private. Xuetang said, 'Hua zhi (Hua zhi) is a person who does not like to be greedy for immediate gains, does not pursue fame, does not praise first and then slander later, does not flatter, and does not use flowery words. Moreover, he understands the Way clearly and comes and goes freely. He is rare among monks. Therefore, I value him.' (Anecdotes of Qie'an).
Xuetang said, 'If a student's arrogance exceeds their ambition, they will become a petty person. If their ambition exceeds their arrogance, they will become an upright person. A righteous person, whose arrogance and ambition are equal, can become an enlightened sage. Some people are stubborn and do not accept advice, which is caused by arrogance. An upright person, even if forced to do evil, would rather die than change their ambition, which is caused by ambition.' (Guang Lu).
Xuetang said, 'Gao'an lived in Yunju Mountain, with Puyun Yuan (Pu Yun Yuan) as the head seat, Yicai Seng (Yi Cai Seng) as the secretary, Baiyang Shun (Bai Yang Shun) as the librarian, Tong Wutou (Tong Wu Tou) as the receptionist, Xianzhen Mu (Xian Zhen Mu) as the director of discipline, Hua zhi (Hua zhi) as the deputy abbot, and Yong zhi (Yong zhi) as the supervisor, all of whom were virtuous and accomplished people. Yong zhi (Yong zhi) was usually honest and frugal, and did not casually use the oil of the monastery. Hua zhi (Hua zhi) because...'
戲之曰。異時做長老。須是鼻孔端正始得。豈可以此為得耶。用侄不對。用侄處己雖儉。與人甚豐。接納四來略無倦色。高庵一日見之曰。監寺用心固難得。更須照管常住勿令疏失。用侄曰。在某失為小過。在和尚尊賢待士海納山容。不問細微誠為大德。高庵笑而已。故叢林有用大碗之稱(逸事)。
雪堂曰。學者不知道之所向。則尋師友以參扣之。善知識不可以道之獨化。故假學者贊祐之。是以主招提有道德之師。而成法社必有賢智之衲子。是為虎嘯風冽龍驤云起。昔江西馬祖因百丈南泉而顯其大機大用。南嶽石頭得藥山天皇而著其大智大能。所以千載一合論說無疑。翼然若鴻毛之遇風。沛乎似巨魚之縱壑。皆自然之勢也。遂致建叢林功勛增佛祖光耀。先師住龍門。一夕謂予曰。我無德業不能浩歸湖海衲子。終愧老東山也。言畢潸然。予嘗思之。今為人師法者。與古人相去倍萬矣(與竹庵書)。
雪堂曰。予在龍門時。靈源住太平有司以非意擾之。靈源與先師書曰。直可以行道。殆不可為。枉可以住持。誠非我志。不如放意于千巖萬壑之間。日飽芻粟以遂餘生。復何惓惓乎。不旬浹間有黃龍之命。乃乘興歸江西(聰首座記聞)。
雪堂曰。靈源好比類衲子曰。古人有言。譬為土木偶人相似為木偶
【現代漢語翻譯】 現代漢語譯本：有人戲謔他說：『將來要做長老，必須鼻孔端正才行。難道能因為這樣就自以為得道了嗎？』用侄回答說：『用侄自己生活雖然節儉，但對待別人卻非常慷慨。接待四方來客，從不顯出疲倦之色。』高庵有一天看見他，說：『監寺用心固然難得，更要照管好常住的財物，不要有所疏忽。』用侄說：『在我這裡疏忽是小過失，在和尚您那裡，尊賢待士，海納百川，不問細微之處，實在是大的德行。』高庵只是笑了笑。所以叢林中流傳著用大碗的比喻（逸事）。 雪堂說：『學道的人不知道方向，就要尋找師友來參訪請教。善知識不能獨自教化，所以需要學者來輔助。因此，主持寺院要有道德的師父，成就法社必須有賢能智慧的僧人。這就是虎嘯生風，龍騰雲起。』過去江西馬祖（Mazu，禪宗大師）因為百丈（Baizhang，禪宗大師）和南泉（Nanquan，禪宗大師）而彰顯他的大機大用，南嶽石頭（Nanyue Shitou，禪宗大師）得到藥山（Yaoshan，禪宗大師）和天皇（Tianhuang，禪宗大師）而顯現他的大智大能。所以千載難逢的見解一致，論說沒有疑義，輕盈得像鴻毛遇到風，充沛得像巨魚縱身於深壑。這都是自然之勢。於是成就了建立叢林的功勛，增添了佛祖的光輝。先師住在龍門（Longmen，地名），一天晚上對我說：『我沒有德行和事業，不能廣泛地接納四方雲遊的僧人，最終愧對老東山（Laodongshan，地名）啊。』說完就流下了眼淚。我曾經思考過這件事，現在爲人師表的人，與古人相比，相差太遠了（與竹庵（Zhuan，人名）的書信）。 雪堂說：『我在龍門（Longmen，地名）的時候，靈源（Lingyuan，人名）住在太平（Taiping，地名），有司用不合情理的事情騷擾他。靈源（Lingyuan，人名）給先師寫信說：『正直可以行道，但很難在這裡立足。委曲求全可以住持，但實在不是我的志向。不如放縱心意于千巖萬壑之間，每天吃飽粗糧來度過餘生，又何必如此念念不忘呢？』不到十天，就有了黃龍（Huanglong，地名）的邀請，於是高興地回到了江西（Jiangxi，地名）（聰首座（Congshouzuo，人名）的記錄）。 雪堂說：『靈源（Lingyuan，人名）喜歡用比喻，他說：『古人有話說，譬如土木偶人，相似於木偶。』
【English Translation】 English version: Someone joked with him, saying, 'To become an abbot in the future, one's nostrils must be perfectly straight. Can one consider oneself enlightened just because of this?' Yongzhi (Yongzhi, a person's name) replied, 'Although Yongzhi (Yongzhi, a person's name) is frugal in his own life, he is very generous to others. He receives guests from all directions without showing any signs of fatigue.' Gao'an (Gao'an, a person's name) saw him one day and said, 'It is commendable that the supervisor is so diligent, but he must also take care of the monastery's property and not be negligent.' Yongzhi (Yongzhi, a person's name) said, 'Negligence on my part is a small fault, but in the abbot's (referring to Gao'an) case, respecting the virtuous and treating scholars with generosity, embracing all like the sea, and not being concerned with trivial matters is truly a great virtue.' Gao'an (Gao'an, a person's name) simply smiled. Therefore, the analogy of using a large bowl is circulated in the monastery (anecdote). Xuetang (Xuetang, a person's name) said, 'If a student of the Way does not know where to go, he should seek out teachers and friends to consult. A good teacher cannot transform alone, so he needs students to assist him. Therefore, to preside over a monastery, there must be a virtuous teacher, and to establish a Dharma community, there must be wise and intelligent monks. This is like a tiger roaring and wind rising, a dragon soaring and clouds gathering.' In the past, Mazu of Jiangxi (Mazu, a Chan master) manifested his great potential and function because of Baizhang (Baizhang, a Chan master) and Nanquan (Nanquan, a Chan master), and Nanyue Shitou (Nanyue Shitou, a Chan master) of Nanyue obtained Yaoshan (Yaoshan, a Chan master) and Tianhuang (Tianhuang, a Chan master) and revealed his great wisdom and ability. Therefore, rare insights coincide, and there is no doubt in the discussion, as light as a swan's feather meeting the wind, as abundant as a giant fish leaping into the deep ravine. These are all natural forces. Thus, they achieved the merit of establishing monasteries and increased the glory of the Buddhas and patriarchs. My late teacher lived in Longmen (Longmen, a place name), and one night he said to me, 'I have no virtue or achievements and cannot widely receive monks traveling from all directions, and I am ultimately ashamed of Old Dongshan (Laodongshan, a place name).' After speaking, he shed tears. I have often thought about this, and those who are teachers now are many times different from the ancients (from a letter to Zhuan (Zhuan, a person's name)). Xuetang (Xuetang, a person's name) said, 'When I was in Longmen (Longmen, a place name), Lingyuan (Lingyuan, a person's name) lived in Taiping (Taiping, a place name), and the authorities harassed him unreasonably. Lingyuan (Lingyuan, a person's name) wrote to my late teacher, saying, 'Being upright allows me to practice the Way, but it is difficult to establish myself here. Compromising allows me to maintain the monastery, but it is truly not my aspiration. It is better to indulge my mind among the thousands of cliffs and valleys, and eat my fill of coarse grains every day to live out the rest of my life. Why should I be so preoccupied with this?' In less than ten days, there was an invitation from Huanglong (Huanglong, a place name), so he happily returned to Jiangxi (Jiangxi, a place name) (recorded by Chief Seat Cong (Congshouzuo, a person's name)). Xuetang (Xuetang, a person's name) said, 'Lingyuan (Lingyuan, a person's name) liked to use analogies, saying, 'The ancients said, 'It is like a clay or wooden puppet, similar to a wooden doll.''
人。耳鼻先欲大。口目先欲小。人或非之。耳鼻大可以小。口目小可以大。為土偶人。耳鼻先欲小。口目先欲大。人或非之。耳鼻小可以大。口目大可以小。夫此言雖小可以喻大矣。學者臨事取捨。不厭三思。可以為忠厚之人也(記聞)。
雪堂曰。萬庵送高庵過天臺回。謂予言。有德貫首座。隱景星巖三十載。影不出山。龍學耿公為郡。特以瑞巖迎之。貫辭以偈曰。三十年來獨掩關。使符那得到青山。休將瑣末人間事。換我一生林下閑。使命再至終不就。耿公嘆曰。今日隱山之流也。萬庵曰。彼有老宿能記其語者。乃曰。不體道本沒溺死生。觸境生心隨情動念。狼心狐意諂行誑人。附勢阿容狥名茍利。乖真逐妄背覺合塵。林下道人終不為也。予曰。貫亦僧中間氣也(逸事)。
雪堂生富貴之室。無驕倨之態。處躬節儉雅不事物。住烏巨山。衲子有獻鐵鏡者。雪堂曰。溪流清泚毛𩬊可鑑。蓄此何為。終卻之(行實)。
雪堂仁慈忠恕尊賢敬能。戲笑俚言罕出於口。無峻阻不暴怒。至於去就之際。極為介潔。嘗曰。古人學道于外物淡然無所嗜好。以至忘勢位去聲色。似不勉而能。今之學者。做盡伎倆終不奈何。其故何哉。志不堅事不一。把作匹似間耳(行實)。
雪堂曰。死心住云巖。室中好
【現代漢語翻譯】 現代漢語譯本： 有人說，塑造人像時，耳朵和鼻子應該先做得大一些，嘴巴和眼睛應該先做得小一些。有人反對說，耳朵和鼻子大可以改小，嘴巴和眼睛小也可以改大。如果是塑造泥土人像，耳朵和鼻子應該先做得小一些，嘴巴和眼睛應該先做得大一些。有人反對說，耳朵和鼻子小可以改大，嘴巴和眼睛大也可以改小。這些話雖然是小道理，卻可以用來比喻大道理。學習的人在面臨事情需要選擇時，不厭其煩地反覆思考，就可以成為忠厚的人。（記聞） 雪堂禪師說，萬庵送高庵從天臺山回來，對我說，有位德貫首座（指一位有德行的僧人），隱居在景星巖三十年，身影都不出山。龍學耿公擔任郡守時，特地用瑞巖來迎接他。德貫用偈語推辭說：『三十年來獨自關閉山門，官府的符節哪裡能夠到達這青山？不要拿瑣碎的人間事，來換我一生山林下的清閑。』使命再次到來，最終他也沒有答應。耿公感嘆說：『這是今日隱居山林的人啊。』萬庵說，那裡有老僧能夠記住他的話，於是說：『不體悟道的根本，就會沉溺於生死；接觸外境就生心，隨著情感而動念；狼心狐意，用諂媚的行為欺騙人；依附權勢，阿諛奉承，追逐名利；違背真理，追逐虛妄，背離覺悟，與塵世同流合污。』山林下的修行人終究不會這樣做。我說：『德貫也是僧人中的有氣節的人啊。』（逸事） 雪堂禪師出生在富貴之家，卻沒有驕傲自大的姿態，生活節儉，不追求物質享受。住在烏巨山時，有僧人獻上鐵鏡。雪堂禪師說：『溪水清澈，鬍鬚和頭髮都可以照見，蓄積這東西做什麼呢？』最終還是拒絕了。（行實） 雪堂禪師仁慈寬厚，忠誠待人，尊敬賢能，敬重有才能的人。嬉笑玩笑的粗俗話語很少從他口中說出。沒有嚴厲的阻撓，也不會輕易暴怒。至於離職就任的時候，非常注重操守。曾經說過：『古人學習道，對於外物淡然，沒有什麼嗜好，以至於忘記權勢地位，拋棄聲色犬馬，好像不勉強就能做到。現在的學習者，用盡各種手段，最終還是無可奈何。』其中的原因是什麼呢？志向不堅定，做事不專一，把學習道這件事當作隨便應付的事情罷了。（行實） 雪堂禪師說，死心禪師住在云巖，房間里很好
【English Translation】 English version: Someone says, when sculpting a human figure, the ears and nose should be made larger first, and the mouth and eyes should be made smaller first. Someone objects, saying that large ears and noses can be made smaller, and small mouths and eyes can be made larger. If sculpting a clay figure, the ears and nose should be made smaller first, and the mouth and eyes should be made larger first. Someone objects, saying that small ears and noses can be made larger, and large mouths and eyes can be made smaller. Although these words are small principles, they can be used to illustrate great principles. Those who study, when faced with matters requiring choice, should think repeatedly without being tired of it, and they can become kind and honest people. (Recorded Sayings) Zen Master Xuetang said, Wan'an sent Gao'an back from Mount Tiantai and told me that there was a virtuous Chief Seat Deguan (referring to a virtuous monk) who had been living in seclusion at Jingxing Rock for thirty years, never leaving the mountain. When Longxue Genggong was the prefect, he specially used Ruiyan to welcome him. Deguan declined with a verse, saying: 'For thirty years, I have closed the mountain gate alone, how can the official's symbols reach this green mountain? Do not use trivial human affairs to exchange for my lifelong leisure under the forest.' The mission came again, but he still refused. Genggong sighed and said, 'This is the hermit of the mountains today.' Wan'an said that there was an old monk there who could remember his words, and so he said: 'Without understanding the root of the Dao, one will be drowned in birth and death; encountering external circumstances, the mind arises, and thoughts move with emotions; with the heart of a wolf and the cunning of a fox, one deceives people with flattery; clinging to power, flattering and pandering, pursuing fame and profit; going against the truth, pursuing falsehood, turning away from enlightenment, and conforming to the world.' The practitioner under the forest will never do this. I said, 'Deguan is also a man of integrity among monks.' (Anecdotes) Zen Master Xuetang was born into a wealthy family, but he had no arrogant attitude, lived frugally, and did not pursue material enjoyment. When living on Mount Wuju, a monk offered him an iron mirror. Zen Master Xuetang said, 'The stream is clear, and one's beard and hair can be seen, what is the use of accumulating this?' In the end, he refused it. (Deeds) Zen Master Xuetang was kind and generous, loyal to others, respected the virtuous, and esteemed the talented. Humorous and vulgar words rarely came out of his mouth. There was no severe obstruction, nor would he be easily enraged. As for the time of leaving or taking office, he paid great attention to integrity. He once said, 'The ancients studied the Dao, and were indifferent to external things, with no desires, to the point of forgetting power and position, and abandoning sensual pleasures, as if they could do it without effort. Today's learners, use all kinds of means, but in the end, they can do nothing.' What is the reason for this? Their aspirations are not firm, and their actions are not focused, treating the study of the Dao as a casual matter.' (Deeds) Zen Master Xuetang said, Dead Heart Zen Master lived in Yunyan, the room was good
怒罵。衲子皆望崖而退。方侍者曰。夫為善知識。行佛祖之道號令人天。當視學者如赤子。今不能施慘怛之憂垂撫循之恩用中和之教。奈何如仇讎見則詬罵。豈善知識用心乎。死心拽拄杖趁之曰。爾見解如此他日諂奉勢位茍媚權豪。賤賣佛法欺網聾俗定矣。予不忍。故以重言激之。安有他哉。欲其知恥改過懷慕不忘異日做好人耳(聰首座記聞)。
死心新和尚曰。秀圓通嘗言。自不能正而欲正他人者。謂之失德。自不能恭而欲恭他人者。謂之悖禮。夫為善知識失德悖禮。將何以垂範后乎(與靈源書)。
死心謂陳瑩中曰。欲求大道先正其心。少有忿懥則不得其正。少有嗜慾亦不得其正。然自非聖賢應世。安得無愛惡喜怒。直須不置之於前以害其正。是為得矣(廣錄)。
死心曰。節儉放下最為入道捷徑。多見學者。心憤憤口悱悱。孰不欲繼踵古人。及觀其放下節儉。萬中無一。恰似庶俗之家子弟不肯讀書要做官人。雖三尺孺子。知其必不能為也(廣錄)。
死心謂湛堂曰。學者有才識忠信節義者上也。其才雖不高謹而有量者次也。其或懷邪觀望隨勢改易此真小人也。若置之於人前。必壞叢林而污瀆法門也(實錄)。
死心謂草堂曰。凡住持之職。發言行事要在誠信。言誠而信所感必深
【現代漢語翻譯】 現代漢語譯本：怒罵。僧人們都望著懸崖退卻了。方侍者說：『作為善知識（kalyāṇa-mitra，指引人走向正道的良師益友），行佛祖之道，號令人天（deva-nāga，天龍八部），應當視學者如赤子（嬰兒）。現在不能施予慈悲的關懷，垂憐撫慰的恩惠，運用中正平和的教導，怎麼能像對待仇人一樣，一見面就責罵呢？這難道是善知識的用心嗎？』死心禪師拿著拄杖追趕著他說：『你的見解如此，將來必定會諂媚權勢，茍且迎合權貴，賤賣佛法，欺騙愚昧無知的人，這是必然的。我不忍心看到這種情況，所以用嚴厲的言辭來激發他。難道還有其他的用意嗎？只是想讓他知恥改過，心懷仰慕，不敢忘記，將來做一個好人罷了。』（聰首座記錄） 死心新和尚說：『秀圓通曾經說過，自己不能端正而想要端正他人的人，叫做失德；自己不能恭敬而想要恭敬他人的人，叫做悖禮。作為善知識，如果失德悖禮，將用什麼來垂範後人呢？』（與靈源的信） 死心禪師對陳瑩中說：『想要尋求大道，首先要端正自己的心。稍微有一點忿怒，就不能端正；稍微有一點嗜慾，也不能端正。然而，如果不是聖賢應世，怎麼可能沒有愛憎喜怒呢？只要不讓這些情緒妨礙心的端正，就可以了。』（廣錄） 死心禪師說：『節儉放下，是進入佛道最快的途徑。經常看到學佛的人，心裡憤憤不平，口裡嘟嘟囔囔。誰不想繼承古人的事業呢？但是看看他們放下和節儉的程度，一萬個人中也沒有一個。就像普通人家的子弟不肯讀書卻想做官一樣，即使是三尺高的孩子，也知道他一定不能成功。』（廣錄） 死心禪師對湛堂說：『學佛的人，有才識、忠信、節義的，是上等；他們的才能雖然不高，但謹慎而有度量的，是次等。如果心懷邪念，觀望風向，隨勢改變，這真是小人。如果把這種人放在重要的位置上，一定會破壞叢林，玷污佛法。』（實錄） 死心禪師對草堂說：『凡是住持（寺院主持）的職責，發言行事都要誠信。言語真誠而守信用，所感化的人必然深刻。』
【English Translation】 English version: Scolding and cursing. The monks all retreated, gazing at the cliff. The attendant Fang said, 'To be a kalyāṇa-mitra (beneficial friend, spiritual guide), to practice the way of the Buddhas and ancestors, and to be called upon by deva-nāga (gods and dragons), one should regard students as infants. Now, if one cannot bestow compassionate concern, extend the grace of cherishing and nurturing, and employ moderate and harmonious teachings, how can one treat them like enemies, scolding and cursing them upon meeting? Is this the intention of a kalyāṇa-mitra?' Zen Master Sixin, grabbing his staff, chased after him, saying, 'With such views, you will surely flatter the powerful and ingratiate yourself with the influential in the future, selling the Dharma cheaply and deceiving the deaf and foolish masses. I cannot bear to see this, so I use harsh words to provoke you. Is there any other intention? I only want you to know shame and correct your faults, to cherish admiration and not forget, so that you may become a good person in the future.' (Recorded by Chief Monk Cong) Zen Master Sixin Xin said, 'Xiu Yuantong once said, 'One who cannot correct oneself but desires to correct others is called lacking in virtue. One who cannot be respectful but desires to be respectful to others is called violating propriety.' If a kalyāṇa-mitra lacks virtue and violates propriety, how can he set an example for future generations?' (Letter to Lingyuan) Zen Master Sixin said to Chen Yingzhong, 'If you want to seek the Great Way, first correct your mind. If there is even a little anger, you cannot be correct. If there is even a little desire, you also cannot be correct. However, if one is not a sage or a worthy appearing in the world, how can one be without love, hate, joy, and anger? You must simply not place these emotions before you to harm your correctness. This is what it means to attain it.' (Extensive Records) Zen Master Sixin said, 'Frugality and letting go are the quickest paths to entering the Way. I often see students with resentment in their hearts and complaints on their lips. Who does not want to follow in the footsteps of the ancients? But when I observe their letting go and frugality, there is not one in ten thousand. It is just like the children of common families who refuse to study but want to become officials. Even a three-foot-tall child knows that they will certainly not succeed.' (Extensive Records) Zen Master Sixin said to Zhantang, 'Among students of Buddhism, those with talent, knowledge, loyalty, trustworthiness, and integrity are the best. Those whose talents are not high but are cautious and measured are second best. But those who harbor evil views, watch the wind, and change with the times are truly petty people. If such people are placed in positions of authority, they will surely destroy the sangha (Buddhist community) and defile the Dharma.' (Veritable Records) Zen Master Sixin said to Caotang, 'In the duties of an abbot (head of a monastery), one's words and actions must be sincere and trustworthy. If one's words are sincere and one keeps one's promises, the influence will surely be profound.'
。言不誠信所感必淺。不誠之言不信之事。雖平居庶俗猶不忍行。恐見欺于鄉黨。況為叢林主。代佛祖宣化。發言行事茍無誠信。則湖海衲子孰相從焉(黃龍實錄)。
死心曰。求利者不可與道。求道者不可與利。古人非不能兼之。蓋其勢不可也。使利與道兼行。則商賈屠沽閭閻負販之徒。皆能求之矣。何必古人棄富貴忘功名灰心泯智。于空山大澤之中。澗飲木食。而終其身哉。必謂利與道行之不相違礙。譬如捧漏卮而灌焦釜則終莫能濟矣(因與韓子蒼書)。
死心曰。晦堂先師昔游東吳。見圓照赴凈慈請。蘇杭道俗爭之不已。一曰。此我師也汝何奪之。一曰。今我師也汝何有焉(一本見林間錄)。
死心住翠巖。聞覺范竄逐海外道過南昌。邀歸山中。迎待連日厚禮津送。或謂死心喜怒不常。死心曰。覺范有德衲子。鄉者極言去其圭角。今罹橫逆是其素分。予以平日叢林道義處之。識者謂。死心無私於人故如此(西山記聞)。
死心謂草堂曰。晦堂先師言。人之寬厚得於天性。若強之以猛必不悠久。猛而不久則返為小人侮慢。然邪正善惡亦得於天性。皆不可移。惟中人之性易上易下。可從而化之(實錄)。
草堂清和尚曰。燎原之火生於熒熒。壞山之水漏于涓涓。夫水之微也捧土可塞
【現代漢語翻譯】 現代漢語譯本：言語不誠實所帶來的影響必定很淺薄。不誠實的話語和不守信用的行為，即使是普通百姓也不願意去做，因為害怕被鄉里鄰居欺騙。更何況是作為叢林的主持，代替佛祖宣揚教化，如果言語行為沒有誠信，那麼天下的僧人誰會跟隨呢？（黃龍實錄） 現代漢語譯本：死心禪師說：『追求利益的人不可以和他談論道，追求道的人不可以和他談論利益。』古人不是不能兩者兼顧，而是形勢不允許啊。如果利益和道可以同時追求，那麼商賈、屠夫、賣酒的、街頭小販之流，都能追求道了。何必古人拋棄榮華富貴，忘記功名利祿，灰心喪氣，泯滅智慧，在空曠的山林之中，喝著澗水，吃著樹木的果實，以此終其一生呢？如果一定要說利益和道並行不相違背，那就好比用漏水的杯子去澆灌燒焦的鍋，最終也是無濟於事啊！（因與韓子蒼書） 現代漢語譯本：死心禪師說：『晦堂先師以前遊歷東吳時，看到圓照禪師應凈慈寺的邀請，蘇州、杭州的信徒爭奪他，互不相讓。一個說：『這是我的老師，你為什麼要搶走他？』另一個說：『現在是我的老師，你有什麼資格擁有他？』（一本見林間錄）』 現代漢語譯本：死心禪師住在翠巖寺時，聽說覺范禪師被流放到海外，路過南昌，便邀請他回到寺中。迎接招待，連續幾天都以豐厚的禮節相待，並資助他上路。有人說死心禪師喜怒無常。死心禪師說：『覺范禪師是有德行的僧人，之前人們極力批評他，要去掉他的棱角。現在遭受意外的災禍，這是他命中註定的。我以平日叢林道義來對待他。』有見識的人說：『死心禪師對人沒有私心，所以才這樣做。』（西山記聞） 現代漢語譯本：死心禪師對草堂禪師說：『晦堂先師說，人的寬厚是天性所賦予的，如果勉強用嚴厲的方式來對待，必定不能長久。嚴厲而不長久，反而會被小人侮辱輕慢。然而，邪惡、正直、善良、罪惡也是天性所賦予的，都是不可改變的。只有中等資質的人，容易向上也容易向下，可以順著引導來教化他們。』（實錄） 現代漢語譯本：草堂清和尚說：『燎原的大火，起于微弱的火星；毀壞山嶽的洪水，漏于細小的水滴。水的力量即使再微小，捧起泥土就可以堵塞。』
【English Translation】 English version: Words lacking sincerity will inevitably have a shallow impact. Dishonest words and untrustworthy deeds, even ordinary people are unwilling to do, fearing deception from their neighbors. How much more so for the abbot of a monastery, who propagates the teachings on behalf of the Buddha. If words and actions lack integrity, who among the monks from all over the world will follow? (Huanglong Shilu [Huanglong's Records]) English version: Sixin (Dead Heart, a Chan master) said: 'One who seeks profit cannot be discussed with about the Way (Dao), and one who seeks the Way cannot be discussed with about profit.' It's not that the ancients couldn't do both, but the situation doesn't allow it. If profit and the Way could be pursued simultaneously, then merchants, butchers, wine sellers, and street vendors could all seek the Way. Why would the ancients abandon wealth and fame, forget merit and reputation, lose heart and extinguish their wisdom, living in empty mountains and vast marshes, drinking from streams and eating the fruits of trees, and ending their lives there? If one insists that profit and the Way can be pursued without conflict, it's like using a leaky cup to water a scorched pot, which will ultimately be of no avail!' (From a letter to Han Zicang) English version: Sixin (Dead Heart, a Chan master) said: 'When the late Master Huitang (Dahui Zonggao's teacher) traveled to Dongwu (region in China), he saw Yuanzhao (a monk) accepting an invitation from Jingci Temple. The Daoists and laypeople of Suzhou and Hangzhou competed for him endlessly. One said, 'This is my teacher, why are you taking him away?' The other said, 'Now he is my teacher, what right do you have to him?' (One version appears in Linjian Lu [Records from the Forest])' English version: When Sixin (Dead Heart, a Chan master) resided at Cuiyan Temple, he heard that Juefan (a monk) had been exiled overseas and was passing through Nanchang. He invited him back to the temple, welcoming and treating him with generous hospitality for several days, and providing him with travel expenses. Some said that Sixin's moods were unpredictable. Sixin said, 'Juefan is a virtuous monk. Previously, people strongly criticized him, wanting to smooth out his rough edges. Now he has suffered an unexpected misfortune, which is his fate. I treat him with the principles of monastic morality. Those with discernment said, 'Sixin is impartial to people, that's why he acts this way.' (Xishan Jiwen [Records from West Mountain]) English version: Sixin (Dead Heart, a Chan master) said to Caotang (a Chan master): 'The late Master Huitang (Dahui Zonggao's teacher) said, 'A person's generosity comes from their nature. If you force them to be fierce, it will not last long. Fierceness that doesn't last will turn into contempt and disrespect from petty people. However, evil, righteousness, goodness, and wickedness also come from nature, and cannot be changed. Only those of average disposition are easily influenced, either up or down, and can be transformed by following guidance.' (Shilu [Records]) English version: Caotang Qing (a Chan master) said: 'A prairie fire starts from a tiny spark; a flood that destroys mountains leaks from tiny trickles. Even if the power of water is small, a handful of soil can block it.'
。及其盛也漂木石沒丘陵。火之微也勺水可滅。及其盛也焦都邑燔山林。與夫愛溺之水瞋恚之火。曷常異乎。古之人治其心也。防其念之未生情之未起。所以用力甚微收功甚大。及其情性相亂愛惡交攻。自則傷其生他則傷其人。殆乎危矣。不可救也(與韓子蒼書)。
草堂曰。住持無他。要在審察人情周知上下。夫人情審則中外和。上下通則百事理。此住持所以安也。人情不能審察。下情不能上通。上下乖戾百事矛盾。此住持所以廢也。其或主者。自恃聰明之資。好執偏見不通物情。舍僉議而重己權。廢公論而行私惠。致使進善之途漸隘。任眾之道益微。毀其未見未聞。安其所習所蔽。欲其住持經大傳遠。是猶卻行而求前。終不可及(與山堂書)。
草堂曰。學者立身須要正當。勿使人竊議。一涉異論則終身不可立矣。昔大陽平侍者。道學為叢林推重。以處心不正。識者非之。遂致終身坎坷逮死無歸。然豈獨學者而已。為一方主人尤宜祇畏(與一書記書)。
草堂謂如和尚曰。先師晦堂言。稠人廣眾中賢不肖接踵。以化門廣大不容親疏於其間也。惟在少加精選茍才德合人望者。不可以己之所怒而疏之。茍見識庸常眾人所惡者。亦不可以己之所愛而親之。如此則賢者自進。不肖者自退。叢林安矣。若
【現代漢語翻譯】 現代漢語譯本：水勢浩大時，能漂浮木頭、沖沒山丘。火勢微弱時，一勺水就能澆滅。但當它旺盛時，能燒燬城市、焚燒山林。這與愛慾如洪水，嗔恚如烈火，有什麼不同呢？古人治理內心，防範念頭的萌生和情感的初起，所以用很小的力量，就能取得很大的成效。等到情感和本性相互擾亂，愛和憎惡交相攻擊，那麼自己會傷害自己的生命，對外會傷害他人。那就危險了，無法挽救了。（與韓子蒼書）
草堂說：主持寺院沒有什麼特別的，關鍵在於審察人情，瞭解上下級的情況。如果人情審察清楚，那麼內外就能和諧；上下級溝通順暢，那麼各種事情就能處理好。這就是主持寺院能夠安定的原因。如果人情不能審察清楚，下情不能上達，上下級不協調，各種事情相互矛盾，這就是主持寺院衰敗的原因。如果主持者，自恃聰明，喜歡堅持片面的見解，不瞭解事物的情況，捨棄大家的商議而看重自己的權力，廢棄公正的輿論而施行個人的恩惠，導致進諫的途徑逐漸狹窄，任用眾人的方法越來越少，詆譭自己沒有見到和聽到的，安於自己所習慣和矇蔽的。想要他主持的寺院能夠長久傳承，就像是向後走卻想要向前進，最終是無法達到的。（與山堂書）
草堂說：學習的人立身處世必須要正當，不要讓人背後議論。一旦涉及不正當的言論，那麼終身都無法立足了。過去大陽平的侍者，他的道學被叢林所推崇，但因為處心不正，被有見識的人所批評，於是導致終身坎坷，到死都沒有歸宿。然而難道僅僅是學習的人這樣嗎？作為一個地方的主人尤其應該敬畏。（與一書記書）
草堂對如和尚說：先師晦堂說，在人多勢眾的地方，賢能和不賢的人接踵而至，因為教化之門廣大，不容許有親疏之分。只有在稍加精選，如果才能和德行符合眾人的期望，不可以因為自己所厭惡的就疏遠他；如果見識平庸，眾人所厭惡的，也不可以因為自己所喜愛的就親近他。這樣賢能的人自然會前進，不賢的人自然會退卻，叢林就安定了。如果...
【English Translation】 English version: When water is at its peak, it can float wood and submerge hills. When fire is at its weakest, a spoonful of water can extinguish it. But when it is at its height, it can scorch cities and burn forests. How is this different from the water of loving indulgence and the fire of anger? The ancients governed their minds by preventing thoughts from arising and emotions from starting. Therefore, they used very little effort and achieved great results. When emotions and nature become chaotic, and love and hate attack each other, one will harm oneself and harm others. That is dangerous and cannot be saved. (Letter to Han Zicang)
Caotang said: There is nothing special about being an abbot. The key is to examine human nature and understand the situation of superiors and subordinates. If human nature is examined clearly, then the inside and outside will be harmonious; if superiors and subordinates communicate smoothly, then all things can be handled well. This is why the monastery can be stable. If human nature cannot be examined clearly, and the feelings of subordinates cannot reach superiors, if superiors and subordinates are uncoordinated, and all things contradict each other, this is why the monastery declines. If the abbot relies on his own intelligence, likes to adhere to biased views, does not understand the situation of things, abandons everyone's discussion and values his own power, abandons public opinion and practices personal favors, resulting in the path of advice gradually narrowing, and the method of employing the public becoming less and less, slandering what he has not seen and heard, and being content with what he is accustomed to and obscured by. Wanting his monastery to be passed down for a long time is like walking backwards and seeking to move forward, which will ultimately be impossible to achieve. (Letter to Shantang)
Caotang said: A scholar must be upright in his conduct and not allow people to gossip behind his back. Once involved in improper remarks, he will not be able to stand for the rest of his life. In the past, the attendant of Dayangping, his Daoist learning was respected by the Sangha, but because his intentions were not correct, he was criticized by knowledgeable people, which led to a lifetime of hardship and no return until death. But is it only scholars who are like this? The master of a place should especially be in awe. (Letter to a Secretary)
Caotang said to the monk Ru: The late master Huitang said that in a crowded place, the virtuous and the unworthy come one after another, because the gate of transformation is vast and does not allow for favoritism. Only by carefully selecting, if talent and virtue meet the expectations of the public, one should not alienate him because of what one dislikes; if his knowledge is mediocre and the public dislikes him, one should not be close to him because of what one likes. In this way, the virtuous will naturally advance, and the unworthy will naturally retreat, and the Sangha will be stable. If...
夫主者好逞私心。專己喜怒而進退於人。則賢者緘默。不肖者競進。紀綱紊亂叢林廢矣。此二者實住持之大體。誠能審而踐之。則近者悅而遠者傳。則何慮道之不行衲子不來慕乎(疏山石刻)。
草堂謂空首座曰。自有叢林已來。得人之盛無如石頭馬祖雪峰雲門。近代唯黃龍五祖二老。誠能收拾四方英俊衲子。隨其器度淺深才效能否發而用之。譬如乘輕車駕駿駟總其六轡奮其鞭策。抑縱在其顧盻之間。則何往而不達哉(廣錄)。
草堂曰。住持無他要在戒謹。其偏聽自專之弊。不主乎先入之言則小人諂佞迎合之讒。不可得而惑矣。蓋眾人之情不一。至公之論難見。須是察其利病審其可否。然後行之可也(疏山實錄)。
草堂謂山堂曰。天下之事是非未明不得不慎。是非既明以理決之。惟道所在斷之勿疑。如此則奸佞不能惑。強辯不能移矣(清泉記聞)。
山堂震和尚。初卻曹山之命。郡守移文勉之。山堂辭之曰。若使飯粱嚙肥作貪名之衲子。不若草衣木食為隱山之野人(清泉才庵主記聞)。
山堂曰。蛇虎非鴟鳶之仇。鴟鳶從而號之何也。以其有異心故。牛豕非鸜鵲之馭。鸜鵲集而乘之何也。以其無異心故。昔趙州訪一庵主值出生飯。州云。鴉子見人為甚飛去。主網然。遂躡前語問州
【現代漢語翻譯】 現代漢語譯本： 住持如果喜歡逞一己私慾，以個人喜怒來決定人的進退，那麼賢能的人就會沉默不語，不賢的人就會競相鉆營，寺院的規章制度就會紊亂，叢林道場也就荒廢了。這兩點實際上是住持最重要的方面。如果真能認真考察並實踐它們，那麼近處的人會高興，遠處的人會傳頌，又何必擔心佛法不能弘揚，僧人不會前來仰慕呢？（疏山石刻） 草堂禪師對空首座說：『自從建立叢林以來，得到人才之盛，沒有比得上石頭（Shitou，指石頭希遷）、馬祖（Mazu，指馬祖道一）、雪峰（Xuefeng，指雪峰義存）、雲門（Yunmen，指雲門文偃）的。近代只有黃龍（Huanglong，指黃龍慧南）和五祖（Wuzu，指五祖法演）這兩位老禪師。如果真能收羅四方英俊的僧人，根據他們的器量深淺、才能高低、能力大小來加以任用，就像駕駛輕便的車子，駕馭駿馬，掌握好韁繩，揮動鞭子，或抑制或放縱，都在顧盼之間，那麼無論去哪裡都不會不順利啊！』（廣錄） 草堂禪師說：『住持沒有別的要訣，關鍵在於戒慎。要防止偏聽偏信、剛愎自用的弊端。如果不受先入為主的言論影響，那麼小人諂媚迎合的讒言就無法迷惑你。因為眾人的想法不一致，公正的言論難以顯現。必須考察事情的利弊，審視事情的可行與否，然後才能實行。』（疏山實錄） 草堂禪師對山堂（Shantang）說：『天下的事情，是非不明的時候不得不謹慎。是非已經明確，就要用道理來決斷。只要合乎正道，就要果斷地做出決定，不要猶豫。這樣，奸佞就不能迷惑你，強辯也不能動搖你。』（清泉記聞） 山堂震和尚，起初拒絕了曹山（Caoshan）的任命。郡守發文勸勉他。山堂禪師推辭說：『如果讓我吃精米細糧，貪圖名利的僧人，還不如穿著粗布衣裳，吃野菜，做隱居山林的野人。』（清泉才庵主記聞） 山堂禪師說：『蛇和老虎並非鴟鳶（chiyuan，一種猛禽）的仇敵，鴟鳶卻跟著它們叫喊，這是為什麼呢？因為它們有異心。牛和豬並非鸜鵲（quque，一種鳥）所能駕馭的，鸜鵲卻聚集在它們身上，這是為什麼呢？因為它們沒有異心。』從前趙州（Zhaozhou，指趙州從諗）拜訪一位庵主，正趕上庵主外出乞食。趙州禪師說：『烏鴉看見人為什麼飛走了？』庵主茫然不知所措。於是趙州禪師就用之前的話反問庵主。
【English Translation】 English version: If the abbot indulges in selfishness, advancing or demoting people based on personal likes and dislikes, then the virtuous will remain silent, and the unworthy will compete for advancement. The rules and regulations of the monastery will be in disarray, and the monastic community will be ruined. These two points are actually the most important aspects of being an abbot. If one can truly examine and practice them diligently, then those nearby will be pleased, and those far away will spread the word. Why worry that the Dharma will not be propagated and that monks will not come to admire it? (Shushan Stone Inscriptions) Zen Master Caotang said to Head Monk Kong: 'Since the establishment of monasteries, there has been no greater abundance of talent than with Shitou (Shitou Xiqian), Mazu (Mazu Daoyi), Xuefeng (Xuefeng Yicun), and Yunmen (Yunmen Wenyan). In recent times, only the two old Zen Masters Huanglong (Huanglong Huinan) and Wuzu (Wuzu Fayan) have achieved this. If one can truly gather the outstanding monks from all directions and employ them according to their capacity, talent, and ability, like driving a light carriage with swift horses, holding the reins firmly, and wielding the whip, controlling them with a mere glance, then where could one not reach?' (Extensive Records) Zen Master Caotang said: 'There is no other key to being an abbot than to be cautious and diligent. One must guard against the pitfalls of biased listening and arbitrary decisions. If one is not influenced by preconceived notions, then the flattery and sycophantic slander of petty people cannot deceive you. Because the feelings of the masses are not uniform, and impartial opinions are difficult to discern, one must examine the advantages and disadvantages of things, and consider their feasibility before implementing them.' (Shushan Veritable Records) Zen Master Caotang said to Shantang: 'In matters of the world, one must be cautious when right and wrong are unclear. Once right and wrong are clear, one must make decisions based on reason. As long as it aligns with the Way, one must make a decisive decision without hesitation. In this way, the treacherous cannot deceive you, and strong arguments cannot sway you.' (Qingquan J聞) The Venerable Shantang Zhen initially declined the appointment at Caoshan. The prefectural governor sent a document urging him to accept. Zen Master Shantang declined, saying: 'If I were to be a monk who eats fine rice and seeks fame and fortune, I would rather wear coarse clothing, eat wild vegetables, and be a hermit in the mountains.' (Qingquan Cai Anzhu's Records) Zen Master Shantang said: 'Snakes and tigers are not enemies of the kite (chiyuan, a bird of prey), so why does the kite cry out after them? Because they have different intentions. Oxen and pigs are not controlled by the magpie (quque, a bird), so why do magpies gather on them? Because they have no different intentions.' Once, Zhaozhou (Zhaozhou Congshen) visited a hermit, just as the hermit was out begging for food. Zen Master Zhaozhou said: 'Why do crows fly away when they see people?' The hermit was at a loss for words. So Zen Master Zhaozhou used his previous words to question the hermit.
。州對曰。為我有殺心在。是故疑於人者人亦疑之。忘於物者物亦忘之。古人與蛇虎為伍者。善達此理也。老龐曰。鐵牛不怕獅子吼。恰似木人見花鳥。斯言盡之矣(與周居士書)。
山堂曰。御下之法恩不可過。過則驕矣。威不可嚴。嚴則怨矣。欲恩而不驕威而不怨。恩必施於有功。不可妄加於人。威必加於有罪。不可濫及無辜。故恩雖厚而人無所驕。威雖嚴而人無所怨。功或不足稱而賞之已厚。罪或不足責而罰之至重。遂使小人故生驕怨矣(與張尚書書)。
山堂曰。佛祖之道不過得中。過中則偏邪。天下之事不可極意。極意則禍亂。古今之人不節不謹。殆至危亡者多矣。然則孰無過歟。惟賢達之士改之勿吝。是稱為美也(與趙超然書)。
山堂同韓尚書子蒼萬庵顏首座賢真牧。避難於雲門庵。韓公因問萬庵。近聞被李成兵吏所執。何計得脫。萬庵曰。昨被執縛。饑凍連日。自度必死矣。偶大雪埋屋。其所繫屋壁無故崩倒。是夜幸脫者百餘人。公曰。正被所執時如何排遣。萬庵不對。公再詰之。萬庵曰。此何足道。吾輩學道以義為質。有死而已。何所懼乎。公頷之。因知前輩涉世禍害死生皆有處斷矣(真牧集)。
山堂退百丈。謂韓子蒼曰。古之進者有德有命。故三請而行。一辭而退。
【現代漢語翻譯】 現代漢語譯本：州官回答說：『因為我心中有殺念存在。』所以猜疑別人的人，別人也猜疑他。遺忘事物的人，事物也遺忘他。古代與蛇虎為伍的人，善於通達這個道理。老龐居士說：『鐵牛不怕獅子吼，恰似木頭人看見花鳥。』這些話已經說盡了（與周居士書）。 山堂禪師說：管理下屬的方法，恩惠不可以過度。過度就會驕縱。威嚴不可以過分。過分就會怨恨。想要施恩而不驕縱，施威而不怨恨，恩惠必須施加給有功勞的人，不可以隨便加給別人。威嚴必須施加給有罪過的人，不可以濫及無辜。所以恩惠即使優厚，人們也不會驕縱；威嚴即使嚴厲，人們也不會怨恨。如果功勞或許不值得稱讚卻給予過厚的賞賜，罪過或許不值得責備卻給予極重的懲罰，就會使得小人故意產生驕縱和怨恨了（與張尚書書）。 山堂禪師說：佛祖的道理不過是得中。超過中道就會偏離邪道。天下的事情不可以追求極端。追求極端就會發生禍亂。古今的人不節制不謹慎，以至於面臨危險滅亡的很多啊。既然這樣，誰能沒有過錯呢？只有賢達的人改正過錯不吝嗇，這才能被稱為美好啊（與趙超然書）。 山堂禪師與韓尚書子蒼（韓子蒼，人名）、萬庵（萬庵，法號）、顏首座（顏首座，僧職）、賢真牧（賢真牧，法號）在雲門庵避難。韓公因此問萬庵禪師：『最近聽說您被李成的士兵抓住了，用什麼計策脫身的？』萬庵禪師說：『昨天被抓捕捆綁，飢餓寒冷連續幾天，自己估計必定會死。偶然遇到大雪掩埋房屋，捆綁我的那間屋子的墻壁無緣無故地倒塌了。那天晚上僥倖逃脫的有百餘人。』韓公說：『正在被抓住的時候，如何排遣（恐懼）？』萬庵禪師沒有回答。韓公再次追問他。萬庵禪師說：『這有什麼值得說的。我們學道的人以義為根本，有死而已，有什麼可怕的。』韓公點頭讚許。因此知道前輩經歷世事禍害，對於生死都有決斷了（真牧集）。 山堂禪師辭別百丈禪師，對韓子蒼說：『古代的賢士出來做官，要有德行和天命。所以多次請他才出來，多次辭退才離開。』
【English Translation】 English version: The magistrate replied, 'Because I have murderous thoughts in my heart.' Therefore, those who suspect others are also suspected by others. Those who forget things are also forgotten by things. The ancients who lived with snakes and tigers were good at understanding this principle. Old Layman Pang said, 'An iron ox is not afraid of a lion's roar, just like a wooden man seeing flowers and birds.' These words have said it all (Letter to Layman Zhou). Shantang (Shantang, a Buddhist monk) said: The method of managing subordinates should not be overly kind. If it is excessive, it will lead to arrogance. Authority should not be too strict. If it is too strict, it will lead to resentment. If you want to be kind without causing arrogance and authoritative without causing resentment, kindness must be given to those who have merit and should not be given to others arbitrarily. Authority must be applied to those who are guilty and should not be extended to the innocent. Therefore, even if kindness is generous, people will not be arrogant; even if authority is strict, people will not be resentful. If the merit is perhaps not worth praising but a generous reward is given, or if the crime is perhaps not worth blaming but a severe punishment is given, it will cause petty people to deliberately generate arrogance and resentment (Letter to Secretary Zhang). Shantang (Shantang, a Buddhist monk) said: The Buddha's path is nothing more than attaining the middle way. Exceeding the middle way will lead to deviation and evil. The affairs of the world should not be pursued to the extreme. Pursuing the extreme will lead to disaster and chaos. Many people in ancient and modern times who are not restrained and cautious have faced danger and perished. Since this is the case, who can be without fault? Only virtuous and enlightened people who correct their faults without hesitation can be called beautiful (Letter to Zhao Chaoran). Shantang (Shantang, a Buddhist monk), together with Han Shangshu Zicang (Han Zicang, a person's name), Wan'an (Wan'an, a Dharma name), Yan Shouzhuo (Yan Shouzhuo, a monastic position), and Xian Zhenmu (Xian Zhenmu, a Dharma name), sought refuge at Yunmen Hermitage. Duke Han therefore asked Wan'an (Wan'an, a Dharma name): 'Recently, I heard that you were captured by Li Cheng's soldiers. What strategy did you use to escape?' Wan'an (Wan'an, a Dharma name) said, 'Yesterday, I was captured and bound, and I was hungry and cold for several days. I estimated that I would surely die. By chance, heavy snow buried the house, and the wall of the room where I was tied collapsed for no reason. That night, more than a hundred people were fortunate enough to escape.' Duke Han said, 'When you were being captured, how did you deal with (fear)?' Wan'an (Wan'an, a Dharma name) did not answer. Duke Han questioned him again. Wan'an (Wan'an, a Dharma name) said, 'What is there to talk about? We who study the Way take righteousness as our essence. There is only death, what is there to fear?' Duke Han nodded in approval. Therefore, he knew that the predecessors had dealt with the misfortunes and dangers of the world, and had made decisions about life and death (Zhenmu Collection). Shantang (Shantang, a Buddhist monk) retired from Baizhang (Baizhang, a place name) and said to Han Zicang (Han Zicang, a person's name), 'In ancient times, those who advanced had virtue and destiny. Therefore, they would serve only after being invited three times, and they would retire only after resigning many times.'
今之進者惟勢與力。知進退而不失其正者。可謂賢達矣(記聞)。
山堂謂野庵曰。住持存心要公行事。不必出於己為是以他為非。則愛惡異同不生於心。暴慢邪僻之氣無自而入矣(幻庵集)。
山堂曰。李商老言。妙喜器度凝遠節義過人。好學不倦與老夫相從寶峰。僅四五載。十日不見必遣人致問。老夫舉家病腫。妙喜過舍躬自煎煮。如子弟事父兄禮。既歸。元首座責之。妙喜唯唯受教。識者知其大器。湛堂嘗曰。杲侍者再來人也。山僧惜不及見。湛堂遷化。妙喜繭足千里。訪無盡居士于渚宮求塔銘。湛堂末後一段光明。妙喜之力也(日涉記)。
妙喜杲和尚曰。湛堂每獲前賢書帖。必焚香開讀。或刊之石曰。先聖盛德佳名詎忍棄置。其雅尚如此。故其亡也無十金之聚。唯唐宋諸賢墨跡僅兩竹籠。衲子競相酬唱。得錢八十餘千助茶毗禮(可庵集)。
妙喜曰。佛性住大溈。行者與地客相歐(于口切捶也)佛性慾治行者。祖超然因言。若縱地客摧辱行者。非惟有失上下名分。切恐小人乘時侮慢事不行矣。佛性不聽。未幾。果有莊客弒知事者(可庵集)。
妙喜曰。祖超然住仰山。地客盜常住谷。超然素嫌地客意欲遣之。令庫子行者為彼供狀。行者欲保全地客。察超然意抑令供起離狀。
【現代漢語翻譯】 現代漢語譯本： 如今的晉陞只看重權勢和力量。懂得進退並且不失去正道的人，可以稱得上是賢達了（記聞）。 山堂對野庵說：『住持的心要公正行事，不必出於自己就認為是對的，出於他人就認為是不對的。這樣愛憎、差異、相同就不會在心中產生，粗暴、傲慢、邪惡、偏頗的風氣也就無從進入了。』（幻庵集） 山堂說：『李商老說，妙喜（指妙喜杲和尚）的器度深沉高遠，節義超過常人，好學不倦，與老夫我在寶峰相處，僅僅四五年。十天不見，必定派人來問候。老夫全家生病腫脹，妙喜到我家親自煎藥熬粥，像子弟侍奉父兄一樣。他回去后，元首座責備他，妙喜只是唯唯諾諾地接受教誨。有見識的人知道他是大器之才。湛堂（指湛堂和尚）曾經說，杲侍者是再來人啊。山僧我可惜沒能見到他。湛堂遷化后，妙喜不辭辛苦走了千里路，到渚宮拜訪無盡居士，請求他撰寫塔銘。湛堂臨終前的那段光明，是妙喜的力量啊。』（日涉記） 妙喜杲和尚說：『湛堂每次得到前代賢人的書帖，必定焚香打開閱讀，或者刻在石頭上，說：『先聖的盛德佳名，怎麼忍心丟棄呢？』他的高雅情趣就是這樣。所以他去世的時候，沒有十金的積蓄，只有唐宋各位賢人的墨跡，僅僅裝了兩竹籠。衲子們爭相酬唱，得到錢八十餘千，用來幫助火化。』（可庵集） 妙喜說：『佛性（指佛性禪師）住在溈山，行者與地客（指當地的佃戶）互相毆打，佛性袒護地客懲治行者。祖超然因此說：『如果放縱地客欺辱行者，不僅有失上下名分，恐怕小人乘機侮慢，事情就辦不成了。』佛性不聽。沒過多久，果然有莊客殺死了知事。』（可庵集） 妙喜說：『祖超然（指祖超然禪師）住在仰山，地客偷盜常住的穀物。超然一向厭惡地客，想要遣走他們，命令庫子（倉庫管理員）行者為他們寫供狀（罪狀）。行者想要保全地客，揣摩超然的心意，壓低地客的罪行。』
【English Translation】 English version: Nowadays, advancement depends solely on power and influence. One who knows when to advance and when to retreat without losing their integrity can be called wise and accomplished (Recorded Sayings). Shantang said to Ye'an: 'The abbot's heart should be to act justly, not to consider oneself right and others wrong simply because it originates from oneself. In this way, love, hate, differences, and similarities will not arise in the mind, and the atmosphere of violence, arrogance, evil, and bias will have no way to enter.' (Collected Works of Huan'an) Shantang said: 'Li Shanglao said that Miaoxi (referring to the monk Miaoxi Gao) had a profound and far-reaching character, and his integrity surpassed ordinary people. He was diligent in learning and stayed with me at Baofeng for only four or five years. If we didn't see each other for ten days, he would definitely send someone to inquire. When my whole family was sick and swollen, Miaoxi came to my house to personally decoct medicine and cook porridge, like a son serving his father and elder brothers. After he returned, the head monk blamed him, and Miaoxi just humbly accepted the teaching. Those with insight knew that he was a great talent. Zhantang (referring to the monk Zhantang) once said that Attendant Gao is a reincarnation. I regret that I didn't get to see him. After Zhantang passed away, Miaoxi traveled a thousand miles with bound feet to visit Layman Wujin in Zhugong, requesting him to write an epitaph for the pagoda. The final moment of light for Zhantang was due to Miaoxi's efforts.' (Daily Records) Monk Miaoxi Gao said: 'Every time Zhantang obtained calligraphy from former sages, he would burn incense and open it to read, or carve it on stone, saying: 'How can I bear to discard the great virtue and good name of the former sages?' His elegant taste was like this. Therefore, when he passed away, he had no savings of ten gold, only the calligraphy of various Tang and Song sages, which barely filled two bamboo baskets. The monks competed to compose poems in response, obtaining more than eighty thousand coins to help with the cremation ceremony.' (Collected Works of Ke'an) Miaoxi said: 'Foxing (referring to Chan Master Foxing) lived in Weishan. The practitioner and the local tenant farmers were fighting each other. Foxing sided with the tenant farmers and punished the practitioner. Zu Chaoran therefore said: 'If we indulge the tenant farmers to insult the practitioner, not only will we lose the distinction between superiors and inferiors, but I am afraid that petty people will take the opportunity to be disrespectful, and things will not be done properly.' Foxing did not listen. Before long, a tenant farmer killed a supervisor.' (Collected Works of Ke'an) Miaoxi said: 'Zu Chaoran (referring to Chan Master Zu Chaoran) lived in Yangshan. The tenant farmers stole the monastery's grain. Chaoran had always disliked the tenant farmers and wanted to send them away, ordering the storehouse manager, the practitioner, to write a confession (statement of guilt) for them. The practitioner wanted to protect the tenant farmers, and, discerning Chaoran's intention, suppressed the tenant farmers' crimes.'
仍返使叫喚。不肯供責。超然怒行者擅權。二人皆決竹篦而已。蓋超然不知陰為行者所謀。烏乎小人狡猾如此(可庵集)。
妙喜曰。愛惡異同人之常情。惟賢達高明不被其所轉。昔圓悟住云居。高庵退東堂。愛圓悟者惡高庵。同高庵者異圓悟。由是叢林紛紛然有圓悟高庵之黨。竊觀二大士。播大名于海上。非常流可擬。惜乎昧於輕信小人諂言惑亂聰明。遂為識者笑。是故宜其亮座主隱山之流為高上之士也(智林集)。
妙喜曰。古人見善則遷。有過則改。率德循行思免無咎。所患莫甚於不知其惡。所美莫善於好聞其過。然豈古人之才智不足識見不明。而若是耶。誠欲使後世自廣而狹於人者為戒也。夫叢林之廣四海之眾。非一人所能獨知。必資左右耳目思慮。乃能盡其義理善其人情。茍或尊居自重謹細務忽大體。賢者不知不肖者不察事之非不改。事或是不從。率意狂為無所忌憚。此誠禍害之基。安得不懼。或左右果無可諮詢者。猶宜取法於先聖。豈可如嚴城堅兵無自而入耶。此殆非所謂納百川而成大海也(與寶和尚書)。
妙喜曰。諸方舉長老。須舉守道而恬退者。舉之則志節愈堅。所至不破壞常住成就叢林。亦主法者救今日之弊也。且詐佞狡猾之徒不知羞恥。自能諂奉勢位結托于權貴之門。又何
【現代漢語翻譯】 現代漢語譯本：仍然遣返回去讓他叫喊，但他不肯招供認罪。超然（Chao Ran，人名）惱怒行者（Xing Zhe，僧人職稱）擅自做主，兩人都被打了竹篦。原來超然不知道暗中被行者算計了。唉，小人竟狡猾到如此地步！（可庵集）
妙喜（Miao Xi，人名）說：『愛憎異同是人之常情，只有賢達高明的人才不會被這些情緒所左右。』從前圓悟（Yuan Wu，人名）住持云居寺（Yun Ju Si，寺名）時，高庵（Gao An，人名）退居東堂。喜愛圓悟的人厭惡高庵，贊同高庵的人排斥圓悟。因此叢林中紛紛擾擾，形成了圓悟和高庵兩派。我私下觀察這兩位大德，他們的大名傳遍海內外，絕非一般人可比。可惜他們輕信小人的諂媚之言，迷惑了聰明才智，因此被有識之士所嘲笑。所以，他們應該推崇像亮座主（Liang Zuo Zhu，人名）和隱山（Yin Shan，地名）這樣的人為高尚之士啊！（智林集）
妙喜說：『古人見到好的就學習，有了過錯就改正，遵循道德規範，努力避免過失。最怕的就是不知道自己的錯誤，最可貴的就是樂於聽取別人指出自己的過錯。』難道是古人的才智不足以辨別是非，見識不夠明智嗎？實在是想告誡後世，不要自我封閉而對別人求全責備。叢林廣大，僧眾來自四海，不是一個人能夠完全瞭解的。必須依靠左右的耳目和思考，才能充分理解其中的道理，妥善處理人情世故。如果身居高位，自視尊貴，只注重細枝末節而忽略大局，賢能的人不被瞭解，不賢的人不被考察，事情的錯誤得不到改正，事情的是非不被採納，隨意妄為，毫無顧忌，這實在是禍害的根源，怎能不感到恐懼呢？如果左右確實沒有可以諮詢的人，也應該傚法先聖的榜樣，怎麼能像嚴密的城池和堅固的軍隊一樣，使別人無法進入呢？這大概不是所謂『容納百川而成大海』的道理吧！（與寶和尚書）
妙喜說：『各處推薦長老，必須推薦那些堅守道義而淡泊名利的人。』推薦這樣的人，他們的志節會更加堅定，所到之處不會破壞常住，能夠成就叢林，這也是主持佛法的人挽救當今弊端的辦法。況且那些欺詐奸佞狡猾之徒不知羞恥，自然會諂媚奉承有權勢的人，勾結權貴之門，又何必...
【English Translation】 English version: He was still sent back to be made to shout, but he refused to confess his guilt. Chao Ran (name of a person) was angered by Xing Zhe's (title for a monk) unauthorized actions, and both were beaten with bamboo staves. It turned out that Chao Ran was unaware that he had been secretly plotted against by Xing Zhe. Alas, how cunning the petty man was! (Ke An Collection)
Miao Xi (name of a person) said, 'Love and hate, agreement and disagreement, are common human emotions. Only the virtuous and enlightened are not swayed by them.' In the past, when Yuan Wu (name of a person) was the abbot of Yun Ju Temple (name of a temple), Gao An (name of a person) retired to the East Hall. Those who loved Yuan Wu hated Gao An, and those who agreed with Gao An rejected Yuan Wu. As a result, the monastery was in turmoil, with factions of Yuan Wu and Gao An. I privately observe that these two great masters, whose names spread far and wide, are by no means ordinary people. It is a pity that they lightly believed the flattering words of petty men, which confused their intelligence and wisdom, and were therefore laughed at by discerning people. Therefore, they should have promoted people like Liang Zuo Zhu (name of a person) and Yin Shan (name of a place) as noble men! (Zhi Lin Collection)
Miao Xi said, 'The ancients, upon seeing good, would emulate it; upon having faults, would correct them. Following moral principles and striving to avoid mistakes. What is most to be feared is not knowing one's own faults, and what is most commendable is being willing to hear others point out one's faults.' Could it be that the ancients' talents and wisdom were insufficient to discern right from wrong, or that their insights were not wise enough? It was truly intended to warn later generations not to be self-enclosed and to demand perfection from others. The monastery is vast, and the monks come from all over the world, which cannot be fully understood by one person alone. It is necessary to rely on the ears and eyes and thoughts of those around you to fully understand the principles and properly handle human affairs. If one is in a high position, regards oneself as noble, and only focuses on trivial matters while neglecting the overall situation, the virtuous are not understood, the unworthy are not examined, the mistakes are not corrected, the rights and wrongs are not adopted, acting recklessly and without restraint, this is truly the root of disaster, how can one not be afraid? If there is indeed no one around to consult, one should still take the example of the ancient sages, how can one be like a tightly guarded city and a fortified army, making it impossible for others to enter? This is probably not the principle of 'accommodating hundreds of rivers to form the sea'! (Letter to Bao, the Abbot)
Miao Xi said, 'When recommending elders from various places, one must recommend those who uphold the Dao and are indifferent to fame and fortune.' Recommending such people will strengthen their integrity, and wherever they go, they will not damage the monastery and will be able to build up the monastic community. This is also a way for those who uphold the Dharma to remedy the current ills. Moreover, those who are deceitful, cunning, and sly do not know shame, and will naturally flatter and serve those in power, and collude with the powerful and influential, so why...
須舉(與竹庵書)。
妙喜謂超然居士曰。天下為公論不可廢。縱抑之不行其如公論何。所以叢林舉一有道之士。聞見必欣然稱賀。或舉一不諦當者。眾人必慼然嗟嘆。其實無他。以公論行與不行也。烏乎用此可以卜叢林之盛衰矣(可庵集)。
妙喜曰。節儉放下乃修身之基入道之要。歷觀古人鮮有不節儉放下者。年來衲子游荊楚買毛褥。過浙右求紡絲。得不愧古人乎。
妙喜曰。古德住持不親常住。一切悉付知事掌管。近代主者自恃才力有餘。事無大小皆歸方丈。而知事徒有其虛名耳。嗟乎茍以一身之資。固欲把攬一院之事。使小人不矇蔽。紀綱不紊亂。而合至公之論。不亦難乎(與山堂記)。
妙喜曰。陽極則陰生。陰極則陽生。盛衰相乘乃天地自然之數。惟豐亨宜乎日中。故曰。日中則昃月滿則虧。天地盈虧與時訊息。而況於人乎。所以古之人當其血氣壯盛之時。慮光陰之易往。則朝念夕思戒謹彌懼。不恣情不逸欲。惟道是求。遂能全其令聞。若夫墮之以逸欲。敗之以恣情。殆于不可救。方頓足扼腕而追之晚矣。時乎難得而易失也(薌林書)。
妙喜曰。古人先擇道德。次推才學而進。當時茍非良器。置身於人前者。見聞多薄之。由是衲子自思砥礪名節而立。比見叢林凋喪學者
【現代漢語翻譯】 須舉(與竹庵書)。
妙喜（Miaoxi，人名）對超然居士（Chaoran Jushi，人名）說：『天下之事是公眾的議論，不可廢止。即使壓制它，不能實行，又能拿公眾的議論怎麼樣呢？所以叢林推舉一位有道之士，聽到和見到的人必定欣然稱賀。或者推舉一位不恰當的人，眾人必定慼然嗟嘆。其實沒有別的，就是因為公眾的議論能否實行罷了。唉！用這個可以占卜叢林的盛衰了。』(可庵集)
妙喜（Miaoxi，人名）說：『節儉放下是修身的基礎，入道的要領。歷來觀察古人，很少有不節儉放下的。近年來，衲子（nazi，僧人的自稱）遊歷荊楚（Jingchu，地名）購買毛褥，過浙右（Zheyou，地名）求取紡絲，這樣難道不愧對古人嗎？』
妙喜（Miaoxi，人名）說：『古代的德行高尚的僧人主持寺院，不親自管理常住（changzhu，寺院的公共財產），一切都交給知事（zhishi，寺院的管理者）掌管。近代的住持自恃才力有餘，事情無論大小都歸方丈（fangzhang，住持的住所）。而知事徒有其虛名罷了。唉！如果憑藉一身的精力，固執地想要把攬一院的事情，想要使小人不矇蔽，紀綱不紊亂，而符合至公的議論，不也很難嗎？』(與山堂記)
妙喜（Miaoxi，人名）說：『陽氣達到極點就陰氣產生，陰氣達到極點就陽氣產生。盛和衰互相轉化是天地自然的規律。只有豐盛通達的時候才應該想到日中則昃。所以說：『太陽到了正中就要偏斜，月亮圓滿就要虧缺。』天地的盈虧隨著時節而變化，更何況人呢？所以古人在血氣旺盛的時候，考慮到光陰容易流逝，就早晚思念，戒慎恐懼，不放縱情慾，不貪圖安逸，只求道，於是能夠保全美好的名聲。如果沉溺於安逸享樂，因放縱情慾而敗壞，就幾乎不可救藥了。等到頓足扼腕而追悔，就晚了。時機難得而容易失去啊！』(薌林書)
妙喜（Miaoxi，人名）說：『古人先選擇道德，其次推舉才學而進用。當時如果不是好的材料，置身於人前，見聞大多被輕視。因此僧人自己思考砥礪名節而立身。相比之下，現在叢林凋敝，學者……』
【English Translation】 Xu Ju (Letter to Zhu'an).
Miaoxi (name of a person) said to Chaoran Jushi (name of a person): 'The affairs of the world are matters of public opinion and cannot be abolished. Even if you suppress it and it cannot be implemented, what can you do about public opinion? Therefore, when a monastery recommends a virtuous person, those who hear and see it will surely rejoice and congratulate. Or if they recommend someone inappropriate, the crowd will surely sigh with sorrow. In reality, there is nothing else, it is simply because public opinion can or cannot be implemented. Alas! This can be used to predict the rise and fall of a monastery.' (Ke'an Collection)
Miaoxi (name of a person) said: 'Frugality and letting go are the foundation of self-cultivation and the key to entering the Way. Throughout history, few ancient people were not frugal and did not let go. In recent years, monks (nazi, a self-reference for monks) travel to Jingchu (name of a place) to buy woolen mattresses, and go to Zheyou (name of a place) to seek spun silk. Are they not ashamed of the ancients?'
Miaoxi (name of a person) said: 'In ancient times, virtuous monks who presided over monasteries did not personally manage the monastery's public property (changzhu), but entrusted everything to the stewards (zhishi, monastery managers). Modern abbots rely on their own talents and abilities, and all matters, large and small, are handled by the abbot's residence (fangzhang, the abbot's residence). The stewards merely have the empty title. Alas! If one insists on managing all the affairs of a monastery with one's own energy, wanting to prevent petty people from deceiving and to keep the discipline from being disordered, while also conforming to the most impartial opinions, is it not difficult?' (Record with Shantang)
Miaoxi (name of a person) said: 'When yang reaches its peak, yin is born; when yin reaches its peak, yang is born. The mutual transformation of prosperity and decline is the natural law of heaven and earth. Only in times of abundance and prosperity should one think of the sun at its zenith. Therefore, it is said: 'When the sun reaches its zenith, it declines; when the moon is full, it wanes.' The waxing and waning of heaven and earth change with the seasons, how much more so with people? Therefore, when ancient people were in their prime, considering that time easily passes, they thought about it morning and evening, were cautious and fearful, did not indulge in desires, and did not seek ease, but only sought the Way, and thus were able to preserve their good reputation. If one indulges in ease and pleasure, and is ruined by indulging in desires, it is almost beyond salvation. When one stamps one's feet and wrings one's wrists in regret, it is too late. Opportunity is hard to come by and easily lost!' (Letter to Xianglin)
Miaoxi (name of a person) said: 'The ancients first chose virtue, and then promoted talent and learning. At that time, if one was not a good material, and was placed before others, their knowledge and experience were often despised. Therefore, monks thought about cultivating their reputation and standing on their own. In comparison, now the monasteries are declining, and scholars...'
不顧道德。少節義無廉恥。譏淳素為鄙樸。獎囂浮為俊敏。是故晚輩識見不明。涉獵抄寫。用資口舌之辯。日滋月浸。遂成澆漓之風。逮語于聖人之道。瞢若面牆。此殆不可救也(與韓子蒼書)。
妙喜曰。昔晦堂作黃龍題名記曰。古之學者。居則巖穴。食則土木。衣則皮草。不繫心於聲利。不籍名于官府。自魏晉齊梁隋唐以來。始創招提聚四方學徒。擇賢者規不肖。俾智者導愚迷。由是賓主立上下分矣。夫四海之眾聚於一寺。當其任者誠亦難能。要在終其大舍其小。先其急后其緩。不為私計專利於人。比汲汲為一身之謀者。實霄壤矣。今黃龍以歷代住持題其名于石。使后之來者見而目之曰孰道德孰仁義孰公于眾孰利於身。嗚呼可不懼乎(石刻)。
張侍郎子韶謂妙喜曰。夫禪林首座之職乃選賢之位。今諸方不問賢不肖。例以此為僥倖之津途。亦主法者失也。然則像季固難得其人。若擇其履行稍優才德稍備。識廉恥節義者居之。與夫險進之徒亦差勝矣(可庵集)。
妙喜謂子韶曰。近代主法者無如真如哲。善輔弼叢林莫若楊岐。議者謂。慈明真率作事忽略殊無避忌。楊岐忘身事之。惟恐不周。惟慮不辦。雖沖寒冒暑未嘗急己惰容。始自南源終於興化。僅三十載總柄綱律。盡慈明之世而後已。如真如
【現代漢語翻譯】 現代漢語譯本：
'不顧道德。缺少節義廉恥。譏笑淳樸善良為鄙陋。讚揚喧囂浮誇為俊才敏捷。因此晚輩見識不明，只知道抄書寫字，用來作為口頭辯論的資本。一天天、一月月地，就形成了浮薄的風氣。等到和他們談論聖人的道理，就茫然得像面對一堵墻一樣，這大概是不可救藥了。（與韓子蒼書）'
'妙喜（Miaoxi）說：以前晦堂（Huitang）寫黃龍（Huanglong）題名記說：『古代的學者，居住在山洞裡，吃的是粗糙的食物，穿的是獸皮草衣，不把心思放在名利上，不依靠官府的名聲。從魏晉齊梁隋唐以來，才開始建立寺院招收四方學徒，選擇賢能的人來規勸不賢的人，讓有智慧的人引導愚昧的人。因此賓客和主人、上級和下級就分開了。』四海的大眾聚集在一座寺廟裡，當住持的人確實很難做到。關鍵在於捨棄小的，成就大的；先處理緊急的，后處理緩慢的；不為自己謀私利，而讓大家得利。和那些急切地為自己謀劃的人相比，真是天壤之別啊。現在黃龍（Huanglong）把歷代住持的名字刻在石頭上，讓後來的僧人看到后評論說：誰有道德？誰有仁義？誰為大眾著想？誰為自己謀利？唉，能不害怕嗎？（石刻）'
'張侍郎子韶（Zhang Shilang Zishao）對妙喜（Miaoxi）說：禪林首座這個職位，本來是選拔賢能的職位。現在各地的寺院不問賢與不賢，都把它當作是僥倖陞遷的途徑，這也是住持的過失啊。既然末法時代很難找到合適的人，如果選擇那些行為稍微好一點，才德稍微具備一點，懂得廉恥節義的人來擔任這個職位，也比那些喜歡冒險鉆營的人要好。（可庵集）'
'妙喜（Miaoxi）對子韶（Zishao）說：近代住持中沒有比得上真如哲（Zhenru Zhe）的，善於輔佐叢林的沒有比得上楊岐（Yangqi）的。有人評論說：慈明（Ciming）天真率直，做事粗疏，毫不避諱；楊岐（Yangqi）卻能忘我地為他做事，唯恐不周到，只怕辦不好。即使是冒著嚴寒酷暑，也從未有懈怠的樣子。從南源（Nanyuan）開始，到興化（Xinghua）結束，僅僅三十年就總管綱紀律令，直到慈明（Ciming）去世才停止。像真如（Zhenru）...'
【English Translation】 English version:
'Disregarding morality. Lacking integrity, righteousness, and shame. Mocking simplicity and sincerity as vulgar and unsophisticated. Praising clamorous superficiality as clever and quick-witted. Therefore, the younger generation's understanding is unclear, engaging only in copying and writing, using it as capital for verbal debate. Day by day, month by month, a frivolous atmosphere develops. When discussing the Way of the sages with them, they are as bewildered as if facing a wall. This is probably beyond remedy. (Letter to Han Zicang)'
'Miaoxi (Wonderful Joy) said: Formerly, Huitang (Dark Hall) wrote the Huanglong (Yellow Dragon) Inscription Record, saying: 'Scholars of ancient times lived in caves, ate coarse food, and wore animal skins and grass clothing, not focusing their minds on fame and profit, nor relying on the reputation of the government. Since the Wei, Jin, Qi, Liang, Sui, and Tang dynasties, monasteries began to be established to gather students from all directions, selecting the virtuous to advise the unworthy, and allowing the wise to guide the deluded. Thus, guests and hosts, superiors and inferiors, were distinguished.' When the masses from all over the world gather in one temple, it is indeed difficult for the one in charge to do well. The key is to abandon the small and accomplish the great; to handle the urgent first and the slow later; not to seek personal gain but to benefit others. Compared to those who eagerly plan for their own benefit, there is a world of difference. Now Huanglong (Yellow Dragon) has inscribed the names of successive abbots on stone, so that later monks can see and comment: Who has morality? Who has benevolence and righteousness? Who is fair to the public? Who benefits themselves? Alas, how can one not be afraid? (Stone Inscription)'
'Zhang Shilang Zishao (Vice Minister Zhang Zishao) said to Miaoxi (Wonderful Joy): The position of head seat in the Chan (Zen) forest is originally a position for selecting the virtuous. Now, monasteries everywhere do not ask about virtue or lack thereof, but treat it as a path to fortunate advancement. This is also the fault of the abbot. Since it is difficult to find the right person in the degenerate age, if we choose those whose conduct is slightly better, whose talent and virtue are slightly more complete, and who understand integrity, righteousness, and shame to hold this position, it is still better than those who like to take risks and seek personal gain. (Ke'an Collection)'
'Miaoxi (Wonderful Joy) said to Zishao (Zishao): In modern times, there is no abbot comparable to Zhenru Zhe (Thus-like Zhe), and no one better at assisting the sangha than Yangqi (Yangqi). Some commented: Ciming (Compassionate Brightness) was innocent and straightforward, careless in his actions, and showed no restraint; Yangqi (Yangqi), however, could selflessly work for him, fearing that he was not thorough enough, only afraid of not doing well. Even braving the cold and heat, he never showed any laziness. Starting from Nanyuan (South Source) and ending at Xinghua (Flourishing Transformation), he managed the rules and regulations for only thirty years, until Ciming (Compassionate Brightness) passed away. Like Zhenru (Thus-like)...'
者。初自束包行腳逮于應世領徒。為法忘軀。不啻如飢渴者。造次顛沛不遽色無疾言。夏不排窗。冬不附火。一室翛然凝塵滿案。嘗曰。衲子內無高明遠見。外乏嚴師良友。鮮克有成器者。故當時執拗如孚鐵腳倔強。如秀圓通諸公。皆望風而偃。嗟乎二老。實千載衲子之龜鑑也(可庵記聞)。
子韶同妙喜萬庵三人詣前堂本首座寮問疾。妙喜曰。林下人身安然後可以學道。萬庵直謂不然。必欲學道不當更顧其身。妙喜曰。爾遮漢又顛邪。子韶雖重妙喜之言。而終愛萬庵之語為當(記聞)。
子韶問妙喜。方今住持何先。妙喜曰。安著禪和子不過錢穀而已。時萬庵在座。以謂不然。計常住所得。善能撙節浮費。用之有道錢穀不勝數矣。何足為慮。然當今住持。惟得抱道衲子為先。假使住持有智謀。能儲十年之糧。座下無抱道衲子。先聖所謂坐消信施仰愧龍天。何補住持。子韶曰。首座所言極當。妙喜回顧萬庵曰。一個個都似爾。萬庵休去(已上並見可庵集)。
萬庵顏和尚曰。妙喜先師初住徑山。因夜參。持論諸方。及曹洞宗旨不已。次日音首座謂先師曰。夫出世利生素非細事。必欲扶振宗教。當隨時以救弊。不必取目前之快。和尚前日作禪和子持論諸方。猶不可妄。況今登寶華王座稱善知識耶。先
【現代漢語翻譯】 現代漢語譯本： 這樣的人，起初從揹著行囊開始遊方，直到應世領眾，爲了佛法忘記自身，簡直就像飢渴的人一樣。即使在倉促或顛沛流離的時候，也不會輕易變臉色或疾言厲色。夏天不打開窗戶，冬天不靠近火爐。房間里空曠寂靜，桌子上積滿了灰塵。他曾經說過：『出家人如果內心沒有高明的見解，外在又缺乏嚴厲的老師和良友，很少能成為有用之才。』所以當時執拗如孚鐵腳，倔強如秀圓通這些人都對他望風而服。唉，這兩位老者，實在是千百年來出家人的榜樣啊！（可庵記聞） 子韶、妙喜（禪師名號）、萬庵（禪師名號）三人一同去前堂拜訪本首座，問候他的病情。妙喜說：『林下的修行人，身體安康然後才可以學道。』萬庵直接說不是這樣，如果一定要學道，就不應該再顧及自己的身體。妙喜說：『你這個傢伙又顛狂又邪僻。』子韶雖然重視妙喜的話，但最終認為萬庵的話是對的。（記聞） 子韶問妙喜：『現在住持寺院什麼最重要？』妙喜說：『安排好僧眾的住宿，不過是錢糧物資而已。』當時萬庵在座，認為不是這樣。計算寺院的收入，如果能善於節約開支，合理使用，錢糧物資就用不完了，有什麼可擔心的呢？然而現在住持寺院，最重要的是要有具有修道之心的僧人。假如住持有智謀，能儲備十年的糧食，座下卻沒有具有修道之心的僧人，就像先賢所說的『白白消耗信徒的供養，仰面對不起天龍八部』，對住持寺院有什麼幫助呢？』子韶說：『首座說得極是。』妙喜回頭對萬庵說：『如果個個都像你這樣，萬庵就該休息去了。』（以上都出自可庵集） 萬庵顏和尚說：『妙喜先師剛開始住持徑山寺時，因為夜間參禪，評論各方的宗風，以及曹洞宗的宗旨沒完沒了。第二天，音首座對先師說：『出世度化眾生不是小事，一定要扶持振興佛教，應當隨時糾正弊端，不必追求眼前的痛快。和尚您前幾天作為禪和子評論各方，尚且不可妄為，更何況現在登上寶華王座，自稱善知識呢？』
【English Translation】 English version: Such a person, initially starting from carrying a bag and traveling, until responding to the world and leading disciples, forgets himself for the sake of the Dharma, just like a hungry and thirsty person. Even in haste or adversity, he would not easily change his expression or speak harshly. He would not open the window in summer, nor approach the fire in winter. The room was empty and quiet, with dust covering the desk. He once said: 'If a monk does not have profound insights within and lacks strict teachers and good friends without, he rarely becomes a useful person.' Therefore, at that time, those who were stubborn like Fu Tie Jiao (name of a monk), and unyielding like Xiu Yuan Tong (name of a monk), all submitted to him upon hearing of him. Alas, these two elders are truly the role models for monks for thousands of years! (Ke'an's Records) Zi Shao (name of a monk), Miao Xi (name of a Zen master), and Wan An (name of a Zen master) went together to the front hall to visit the head monk Ben, inquiring about his illness. Miao Xi said: 'A practitioner in the forest, only when the body is at peace can he study the Dao.' Wan An directly said it was not so; if one must study the Dao, one should no longer care for one's body. Miao Xi said: 'You are crazy and eccentric.' Although Zi Shao valued Miao Xi's words, he ultimately thought Wan An's words were correct. (Records) Zi Shao asked Miao Xi: 'What is most important for a monastery abbot nowadays?' Miao Xi said: 'Arranging the accommodation for the monks is just a matter of money and supplies.' At that time, Wan An was present and disagreed. Calculating the monastery's income, if one can be good at saving expenses and using them reasonably, the money and supplies will be inexhaustible, so what is there to worry about? However, what is most important for a monastery abbot nowadays is to have monks with a mind for cultivating the Dao. Suppose the abbot is intelligent and can store ten years' worth of food, but there are no monks with a mind for cultivating the Dao under him, it would be like what the sages said, 'Consuming the offerings of believers in vain, ashamed to face the dragons and gods,' what help is that to the abbot?' Zi Shao said: 'What the head monk said is extremely correct.' Miao Xi turned to Wan An and said: 'If everyone were like you, Wan An should retire.' (The above are all from Ke'an's Collection) Monk Wan An Yan said: 'When Zen Master Miao Xi first resided at Jing Shan Monastery, because of the night meditation, he endlessly commented on the styles of various schools and the tenets of the Cao Dong School. The next day, Head Monk Yin said to the Zen Master: 'To go forth into the world to benefit sentient beings is no small matter. If you want to support and revitalize Buddhism, you should correct the malpractices at any time, and not pursue immediate gratification. When you were a Zen monk commenting on various schools, you should not have been reckless, let alone now that you have ascended the Precious Flower Throne and call yourself a wise teacher?'
師曰。夜來一時之說焉。首座曰。聖賢之學本于天性。豈可率然。先師稽首謝之。首座猶說之不已。萬庵曰。先師竄衡陽。賢侍者錄貶詞。揭示僧堂前。衲子如失父母涕泗愁嘆。居不遑處。音首座詣眾寮白之。曰人生禍患不可茍免。使妙喜平生如婦人女子。陸沉下板緘默不言。故無今日之事。況先聖所應為者不止於是。爾等何苦自傷。昔慈明瑯瑘谷泉大愚。結伴參汾陽。適當西北用兵。遂易衣混火隊中往。今徑山衡陽相去不遠。道路絕間關。山川無險阻。要見妙喜復何難乎。由是一眾寂然。翌日相繼而去(廬山智林集)。
萬庵曰。先師移梅陽。衲子間有竊議者。音首座曰。大凡評論於人。當於有過中求無過。詎可於無過中求有過。夫不察其心而疑其跡。誠何以慰叢林公論。且妙喜道德才器出於天性。立身行事惟義是從。其量度固過於人。今造物抑之必有道矣。安得不知其為法門異時之福耶。聞者自此不復議論矣(智林集)。
音首座謂萬庵曰。夫稱善知識。當洗濯其心以至公至正接納四來。其間有抱道德仁義者。雖有仇隙必須進之。其或奸邪險薄者。雖有私恩必須遠之。使來者各知所守一心同德。而叢林安矣(與妙喜書)。
又曰。凡住持者。孰不欲建立叢林。而鮮能克振者。以其忘道德廢仁義
【現代漢語翻譯】 現代漢語譯本 師妙喜，指大慧宗杲說：『昨晚我一時興起說了那些話。』首座音首座說：『聖賢的學問本于天性，豈可如此輕率？』先師妙喜稽首向他道歉。首座音首座仍然不停地說。萬庵萬庵道顏說：『先師妙喜被貶謫到衡陽，賢明的侍者記錄下那些貶謫的言辭，張貼在僧堂前，僧人們如同失去了父母一般，哭泣嘆息，坐立不安。音首座音首座到各個寮房告訴大家說：「人生禍患不可避免。如果妙喜妙喜平生像婦人女子一樣，沉默不語，就不會有今天的事情。況且先聖所應該做的，不止於此。你們何苦如此自傷？昔日慈明慈明楚圓、瑯瑘瑯瑘慧覺、谷泉谷泉宗杲、大愚大愚守芝結伴參訪汾陽汾陽善昭，正趕上西北用兵，於是他們換上衣服混在運送軍火的隊伍中前往。現在徑山徑山和衡陽衡陽相距不遠，道路並不艱難，山川也沒有險阻，想要見到妙喜妙喜又有什麼難的呢？」因此大家才安靜下來，第二天相繼離開了。』(廬山智林集) 萬庵萬庵道顏說：『先師妙喜被遷到梅陽，僧人中有私下議論的。音首座音首座說：「大凡評論一個人，應當在有過失中尋找沒有過失的地方，怎麼可以在沒有過失的地方尋找過失呢？不考察他的內心而懷疑他的行為，又怎麼能安慰叢林的公論呢？況且妙喜妙喜的道德才器出於天性，立身行事唯義是從，他的氣量本來就超過常人。現在造物主壓制他，一定有其道理。怎麼能不知道這是爲了佛門將來更大的福祉呢？」』聽到的人從此不再議論了。(智林集) 音首座音首座對萬庵萬庵道顏說：『要稱得上是善知識，就應當洗滌自己的內心，以至公至正的態度接納四方來者。其中有懷抱道德仁義的人，即使有仇怨也必須舉薦他；如果有人奸邪險惡，即使有私交也必須疏遠他。使來者各自知道自己應該堅守的，一心同德，那麼叢林就安定了。』(與妙喜妙喜書) 又說：『凡是住持，誰不想建立叢林，但很少有人能夠振興叢林，因為他們忘記了道德，廢棄了仁義。』
【English Translation】 English version The Master [Miaoxi, referring to Dahui Zonggao] said, 'Last night, I spoke those words on a whim.' The First Seat [Yin Shouzhuo] said, 'The learning of sages and worthies originates from innate nature; how can it be so rash?' The former Master [Miaoxi] bowed his head and apologized to him. The First Seat [Yin Shouzhuo] continued to speak incessantly. Wan'an [Wan'an Daoyan] said, 'When the former Master [Miaoxi] was exiled to Hengyang, the virtuous attendant recorded those words of condemnation and posted them in front of the monks' hall. The monks wept and sighed as if they had lost their parents, unable to sit or stand in peace. Yin Shouzhuo went to each of the monks' quarters and told everyone, "The misfortunes of life are unavoidable. If Miaoxi had been like a woman, remaining silent, there would be no such thing today. Moreover, what the former sages should do is not limited to this. Why do you grieve so much? In the past, Ciming [Ciming Chuyuan], Langye [Langye Huijue], Guquan [Guquan Zonggao], and Dayu [Dayu Shouzhu] traveled together to visit Fenyang [Fenyang Shanzhao]. They happened to encounter military operations in the northwest, so they changed their clothes and mingled with the team transporting military supplies. Now Jingshan and Hengyang are not far apart, the roads are not difficult, and the mountains and rivers have no obstacles. What difficulty is there in seeing Miaoxi again?" As a result, everyone quieted down, and the next day they left one after another.' (Zhilin Collection of Mount Lu) Wan'an [Wan'an Daoyan] said, 'When the former Master [Miaoxi] was transferred to Meiyang, some of the monks were secretly discussing it. Yin Shouzhuo said, "Generally, when commenting on a person, one should seek out the absence of faults in their faults; how can one seek out faults in the absence of faults? To doubt his actions without examining his heart, how can one appease the public opinion of the Sangha? Moreover, Miaoxi's morality, talent, and abilities come from his innate nature, and his conduct is based solely on righteousness. His capacity is inherently greater than that of ordinary people. Now that the Creator is suppressing him, there must be a reason for it. How can we not know that this is for the greater future benefit of the Dharma gate?"' Those who heard this no longer discussed it. (Zhilin Collection) Yin Shouzhuo said to Wan'an [Wan'an Daoyan], 'To be called a good advisor, one should cleanse one's heart and receive those who come from all directions with utmost impartiality and fairness. Among them, if there are those who embrace morality, benevolence, and righteousness, even if there are grudges, they must be recommended. If there are those who are treacherous and wicked, even if there are personal favors, they must be distanced. Let those who come each know what they should uphold, and be of one heart and one virtue, then the Sangha will be at peace.' (Letter to Miaoxi) He also said, 'Among all abbots, who does not want to establish a Sangha, but few can revitalize it, because they have forgotten morality and abandoned benevolence and righteousness.'
舍法度任私情。而致然也。誠念法門凋喪。當正己以下人選賢以佐佑。推獎宿德疏遠小人。節儉修于身德惠及於人。然後所用執侍之人稍近老成者存之。便佞者疏之。貴無醜惡之謗偏黨之亂也。如此則馬祖百丈可侔。臨濟德山可逮(智林集)。
音首座曰。古之聖人以無災為懼。乃曰。天豈棄不穀乎。範文子曰。惟聖人能內外無患。自非聖人外寧必內憂。古今賢達知其不能免。嘗謹其始為之自防。是故人生稍有憂勞。未必不為終身之福。蓋禍患謗辱雖堯舜不可逃。況其他乎(與妙喜書)。
萬庵顏和尚曰。比見叢林絕無老成之士。所至三百五百一人為主。多人為伴據法王位。拈槌豎拂互相欺誑。縱有談說不涉典章。宜其無老成人也。夫出世利生代佛揚化。非明心達本行解相應。詎敢為之。譬如有人妄號帝王。自取誅滅。況復法王。如何妄竊。烏乎去聖逾遠。水潦鶴之屬。又復縱橫使先聖化門日就淪溺。吾欲無言可乎。屬庵居無事。條陳傷風敗教為害甚者一二。流佈叢林。俾後生晚進知前輩兢兢業業。以荷負大法為心。如冰凌上行劍刃上走。非茍名利也。知我罪我。吾無辭焉(智林集)。
萬庵曰古人上堂先提大法綱要審問大眾。學者出來請益遂形問答。今人杜撰四句落韻詩。喚作釣話。一人突出眾
【現代漢語翻譯】 現代漢語譯本：拋棄佛法而任憑個人私情，才導致了這樣的局面。如果真的認為佛法衰敗凋零，就應當端正自己，禮賢下士，選拔賢能的人來輔助自己，推崇德高望重的老前輩，疏遠那些奸佞小人。自身力行節儉，將恩德施予百姓。然後，對於身邊侍奉的人，選擇那些稍微老成持重的人留下，疏遠那些善於花言巧語的人。最重要的是避免出現誹謗和偏袒結黨的混亂。如果能做到這樣，就能與馬祖（Mazu，唐代禪宗大師）和百丈（Baizhang，唐代禪宗大師）相提並論，趕上臨濟（Linji，唐代禪宗大師）和德山（Deshan，唐代禪宗大師）的境界（出自《智林集》）。
音首座說：『古代的聖人以沒有災禍為憂慮，所以說：『上天難道要拋棄我這個不善之人嗎？』範文子說：『只有聖人才能做到內外都沒有憂患。』如果不是聖人，表面上安寧，內心必定憂慮。古今的賢達之士知道這種情況無法避免，所以總是謹慎地在事情開始的時候就做好防備。因此，人生中稍微遇到一些憂愁勞苦，未必不是終身的福氣。因為災禍、誹謗、侮辱，即使是堯（Yao，傳說中的聖人）舜（Shun，傳說中的聖人）也無法逃避，更何況其他人呢？』（出自《與妙喜書》）。
萬庵顏和尚說：『近來看到叢林中完全沒有老成持重的人。無論到哪裡，都是三五百人中一個人說了算，其他人只是附和。佔據著法王的位子，拈槌豎拂，互相欺騙。即使有談論，也不涉及經典章法。這正是沒有老成之人的原因啊！出世是爲了利益眾生，代替佛陀弘揚教化，如果不是明心見性、通達根本，修行和理解相應，怎麼敢做這些事呢？這就好像有人冒充帝王，只會自取滅亡。更何況是法王，怎麼能隨意竊取呢？唉！離聖人的時代越來越遠，那些像水鳥和野鶴一樣的人，又放縱地胡作非爲，使得先聖的教化之門日益衰落。我能不說話嗎？』趁著我住在庵里沒事，列舉出一些敗壞風氣、損害教義的嚴重事件一二件，在叢林中流傳，讓後來的年輕人知道前輩們兢兢業業，以承擔弘揚佛法的重任為己任，就像在冰上行走、在刀刃上行走一樣，不是爲了追逐名利。知道我的人說我有罪，不知道我的人也說我有罪，我無話可說。（出自《智林集》）。
萬庵說：『古人上堂說法，先提出佛法的大綱要，審問大眾。學人出來請教，於是形成問答。現在的人杜撰四句押韻的詩，叫做『釣話』。一個人跳出來，眾人...
【English Translation】 English version: Abandoning the Dharma and indulging in personal feelings leads to this situation. If one truly believes that the Dharma is declining, one should correct oneself, be humble and seek out virtuous individuals, select capable people to assist oneself, promote respected elders, and distance oneself from treacherous and petty individuals. Practice frugality personally and extend kindness to the people. Then, among those who serve you, choose those who are slightly mature and prudent, and distance yourself from those who are eloquent and flattering. The most important thing is to avoid slander and the chaos of biased factions. If one can do this, one can be compared to Mazu (Mazu, a Zen master of the Tang Dynasty) and Baizhang (Baizhang, a Zen master of the Tang Dynasty), and catch up with the realm of Linji (Linji, a Zen master of the Tang Dynasty) and Deshan (Deshan, a Zen master of the Tang Dynasty) (from 'Zhi Lin Ji').
Chief Monk Yin said: 'The ancient sages feared the absence of calamity, so they said, 'Has Heaven abandoned me, this unworthy one?' Fan Wenzi said, 'Only sages can be free from both internal and external worries.' If one is not a sage, outward peace is sure to be accompanied by inward anxiety. The wise men of ancient and modern times knew that this situation was unavoidable, so they always carefully prepared for it from the beginning. Therefore, encountering some worries and hardships in life may not be a blessing for life. Because calamities, slanders, and insults cannot be escaped even by Yao (Yao, a legendary sage) and Shun (Shun, a legendary sage), let alone others?' (From 'Letter to Miaoxi').
Monk Wan'an Yan said: 'Recently, I have seen that there are no mature and prudent people in the Sangha at all. Wherever they go, one person dominates among three or five hundred people, and the others just echo. They occupy the seat of the Dharma King, raise the mallet and whisk, and deceive each other. Even if there is discussion, it does not involve the scriptures and rules. This is precisely the reason why there are no mature people! Entering the world is to benefit sentient beings and propagate the teachings of the Buddha on behalf of the Buddha. If one does not understand the mind and see the nature, understand the root, and have practice and understanding correspond, how dare one do these things? It is like someone falsely claiming to be an emperor, only to bring about their own destruction. How much more so with the Dharma King, how can one steal it at will? Alas! The era is getting further and further away from the sages, and those who are like water birds and wild cranes are wantonly acting recklessly, causing the gate of the teachings of the former sages to decline day by day. Can I remain silent?' Taking advantage of my stay in the hermitage with nothing to do, I have listed one or two serious events that corrupt the atmosphere and harm the teachings, circulating them in the Sangha, so that later young people will know that the predecessors were conscientious and dedicated, taking it as their responsibility to shoulder the great Dharma, like walking on ice and walking on the edge of a sword, not for the sake of pursuing fame and profit. Those who know me say I am guilty, and those who do not know me also say I am guilty, I have nothing to say. (From 'Zhi Lin Ji').
Wan'an said: 'In ancient times, when people ascended the Dharma hall, they first put forward the main points of the Dharma and questioned the public. Scholars came out to ask for instruction, and thus formed questions and answers. Nowadays, people fabricate four-line rhyming poems, called 'fishing words'. One person jumps out, and the crowd...
前。高吟古詩一聯。喚作罵陣。俗惡俗惡可悲可痛。前輩念生死事大對眾決疑。既以發明未起生滅心也。
萬庵曰。夫名行尊宿至院。主人升座。當謙恭敘謝。屈尊就卑增重之語。下座同首座大眾。請升于座庶聞法要。多見近時。相尚舉古人公案。令對眾批判。喚作驗他。切莫萌此心。先聖為法忘情。同建法化互相酬唱。令法久住。肯容心生滅興此惡念耶。禮以謙為主。宜深思之。
萬庵曰。比見士大夫監司郡守入山有處。次日令侍者取覆長老。今日特為某官升座。此一節猶宜三思。然古來方冊中雖載。皆是士大夫訪尋知識而來。住持人因參次略提外護教門光輝泉石之意。既是家裡人。說家裡兩三句淡話令彼生敬。如郭公輔楊次公訪白雲。蘇東坡黃太史見佛印。便是樣子也。豈是特地妄為取笑識者。
萬庵曰。古人入室先令掛牌。各人為生死事大。踴躍來求抉擇。多見近時無問老病。盡令來納降款。有麝自然香。安用公界驅之。因此妄生節目。賓主不安。主法者當思之。
萬庵曰。少林初祖衣法雙傳。六世衣止不傳。取行解相應世其家業祖道愈光子孫益繁。大鑒之後石頭馬祖皆嫡孫。應般若多羅懸讖要假兒孫腳下行是也。二大士玄言妙語流佈寰區。潛符密證者比比有之。師法既眾學無專門。
【現代漢語翻譯】 現代漢語譯本：
前：高聲吟誦古詩一聯，稱作『罵陣』。這種庸俗惡劣的行為真是可悲可痛。前輩大德們考慮到生死是頭等大事，為大眾決斷疑慮，既然已經闡明了，就不應該再產生生滅之心啊。
萬庵說：『那些有名望有德行的尊宿來到寺院，主人升座時，應當謙恭地敘述感謝之情，用『屈尊就卑』這樣增加對方尊重的言語。下座后，與首座和大眾一起，請尊宿升座，以便聽聞佛法要義。』現在常見的情況是，互相攀比，舉出古人的公案，讓尊宿當衆批判，稱作『考驗他』。千萬不要萌生這種心思。先聖爲了佛法而忘卻私情，共同建設佛法教化，互相酬唱，使佛法長久住世，怎麼會容許生滅之心興起這種惡念呢？禮儀以謙虛為主，應該深入思考。
萬庵說：『近來常見士大夫、監司、郡守入山寺，第二天就讓侍者去詢問長老，說『今天特地為某官升座』。這件事還應該三思而行。雖然古代的方冊中也有記載，但都是士大夫訪尋有道之士而來，住持人因此在參訪的間隙，略微提及外護教門、光輝泉石的意義。既然是家裡人，就說家裡兩三句平淡的話，讓他們心生敬意。』例如郭公輔、楊次公拜訪白雲，蘇東坡、黃太史拜見佛印，就是榜樣。哪裡是特地虛妄地去做，讓有見識的人恥笑呢？
萬庵說：『古人入室求法，先要掛牌，各人爲了生死大事，踴躍前來請求決斷選擇。』現在常見的情況是，不論老弱病殘，都讓他們來『納降款』。有麝香自然會散發香味，哪裡用得著官府來驅趕呢？因此妄生事端，賓主都不安寧。主持佛法的人應當思考這個問題。
萬庵說：『少林初祖達摩衣缽和佛法一同傳授，傳到六祖慧能時，衣缽停止不再傳授。』取其行解相應，世代相傳家業，祖師之道更加發揚光大，子孫也更加繁盛。大鑒慧能之後，石頭希遷、馬祖道一都是嫡傳子孫。應了般若多羅的懸記，『要假兒孫腳下行』就是這個意思。二大士的玄妙言語流佈天下，暗中符合、秘密印證的人比比皆是。師法既然眾多，學問就沒有專門。
【English Translation】 English version:
Before: Loudly reciting an ancient poem couplet, calling it 'cursing the enemy'. Such vulgar and wicked behavior is truly lamentable and painful. The venerable predecessors, considering that birth and death are the greatest matters, resolved doubts for the masses. Now that it has been clarified, one should not generate thoughts of arising and ceasing.
Wan'an said: 'When venerable monks of renown and virtue arrive at the monastery, the host should ascend the seat and humbly express gratitude, using words that increase respect, such as 'condescending to lower yourself'. After descending from the seat, together with the head monk and the assembly, invite the venerable monk to ascend the seat so that we may hear the essence of the Dharma.' What is commonly seen nowadays is that they compete with each other, citing ancient public cases and having the venerable monk criticize them in public, calling it 'testing him'. One must not harbor such thoughts. The ancient sages forgot their personal feelings for the sake of the Dharma, jointly built the Dharma's teachings, and responded to each other, so that the Dharma would abide for a long time. How could they allow thoughts of arising and ceasing to give rise to such evil intentions? Propriety is based on humility, and one should deeply contemplate this.
Wan'an said: 'Recently, it is commonly seen that when scholar-officials, supervisors, and prefects enter mountain temples, the next day they have attendants ask the elder, saying, 'Today, we specially request you to ascend the seat for a certain official.' This matter should be reconsidered. Although it is recorded in ancient books, it is all about scholar-officials visiting and seeking knowledgeable people. The abbot, therefore, in the intervals of the visit, briefly mentions the meaning of externally protecting the Dharma, the brilliance of the springs and rocks. Since they are family members, say two or three simple words to make them feel respect.' For example, Guo Gongfu and Yang Cigong visited Baiyun, and Su Dongpo and Huang Taishi met Foyin, which are examples. How could one deliberately and falsely do it, making those with insight laugh?
Wan'an said: 'In ancient times, when people entered the room to seek Dharma, they first had to hang a sign, each person eagerly coming to seek resolution and choice for the great matter of birth and death.' What is commonly seen nowadays is that, regardless of whether they are old, weak, or sick, they are all made to 'surrender'. If there is musk, it will naturally emit fragrance, so why use the government to drive it? Therefore, unnecessary incidents arise, and both the host and the guest are uneasy. Those who uphold the Dharma should consider this.
Wan'an said: 'The First Ancestor of Shaolin, Bodhidharma, transmitted both the robe and the Dharma. When it came to the Sixth Ancestor Huineng, the robe stopped being transmitted.' Taking its corresponding practice and understanding, the family business is passed down from generation to generation, the ancestral way is further promoted, and the descendants are even more prosperous. After Dajian Huineng, Shitou Xiqian and Mazu Daoyi are all direct descendants. It corresponds to Prajnatara's prophecy, 'It is necessary to rely on the feet of descendants to walk,' which is what it means. The profound words and wonderful language of the two great scholars spread throughout the world, and those who secretly conform and secretly verify are everywhere. Since the teachers' methods are numerous, learning has no specialization.
曹溪源流派別為五。方圓任器水體是同。各擅佳聲力行己任。等閑垂一言出一令網羅學者。叢林鼎沸非茍然也。由是互相酬唱顯微闡幽。或抑或揚佐佑法化。語言無味如煮木札羹炊鐵釘飯。與後輩咬嚼目為拈古。其頌始自汾陽。暨雪竇宏其音顯其旨。汪洋乎不可涯。后之作者。馳騁雪竇而為之。不顧道德之奚若。務以文彩煥爛相鮮為美。使後生晚進不克見古人渾淳大全之旨。烏乎予游叢林及見前輩。非古人語錄不看。非百丈號令不行。豈特好古。蓋今之人不足法也。望通人達士。知我于言外可矣。
萬庵曰。比見衲子。好執偏見不通物情。輕信難回愛人佞己。順之則美逆之則疏。縱有一知半解。返被此等惡習所蔽至白首而無成者多矣(已上並見智林集)。
萬庵曰。叢林所至邪說熾然。乃云。戒律不必持。定慧不必習。道德不必修。嗜慾不必去。又引維摩圓覺為證。贊貪瞋癡殺盜淫為梵行。烏乎斯言。豈特起叢林今日之害。真法門萬世之害也。且博地凡夫。貪瞋愛慾人我無明。唸唸攀緣。如一鼎之沸。何由清冷。先聖必思大有於此者。遂設戒定慧三學以制之。庶可回也。今後生晚進戒律不持定。慧不習道。德不修。專以博學強辯搖動流俗。牽之莫返。予固所謂斯言乃萬世之害也。惟正因行腳高士。當以生
【現代漢語翻譯】 現代漢語譯本： 曹溪一脈分出五個流派。雖然形狀、大小、作用各異，但都同出一源，好比水體一般。各派都擅長發出獨特的聲音，努力完成自己的任務。隨便說一句話，發佈一個命令，就能網羅學者，使得叢林沸騰，這絕非偶然。因此，大家互相唱和，揭示精微，闡發幽深，或褒或貶，輔助教化。如果語言枯燥無味，就像煮木頭渣的羹，或者用鐵釘煮的飯，讓後輩咀嚼，只能稱之為『拈古』。這種頌的體裁始於汾陽（指汾陽善昭禪師），到雪竇（指雪竇重顯禪師）時發揚光大，使其音韻更加宏亮，旨意更加顯明，浩瀚無邊。後來的作者，只是在雪竇的風格上馳騁，不顧及道德如何，只求文采華麗，相互爭艷，使得後生晚輩無法見到古人渾厚純樸、圓滿周全的宗旨。唉！我遊歷叢林，見到前輩，只看古人的語錄，只遵行百丈（指百丈懷海禪師）的號令，難道只是喜歡古老的東西嗎？是因為現在的人不值得傚法啊！希望通達之士，能夠從我的話外之意中理解我的意思。
萬庵（指萬庵道顏禪師）說：『最近見到一些僧人，喜歡固執偏見，不通人情世故，輕信他人，難以回頭，喜歡奉承別人，抬高自己。順從他們就說好，違逆他們就疏遠。即使有一知半解，反而被這些惡習所矇蔽，直到白頭也一事無成的人很多啊。』（以上都見於《智林集》）。
萬庵（指萬庵道顏禪師）說：『叢林所到之處，邪說盛行，竟然說：『戒律不必持守，禪定智慧不必修習，道德不必修養，嗜慾不必去除。』又引用《維摩經》（Vimalakirti Sutra）和《圓覺經》（Surangama Sutra）作為證據，讚美貪婪、嗔恨、愚癡、殺生、偷盜、淫慾為梵行（brahmacarya，清凈的行為）。唉！這種說法，豈止是叢林今天的禍害，簡直是佛門萬世的禍害啊！況且凡夫俗子，貪婪、嗔恨、愛慾、人我執著、無明煩惱，唸唸攀緣，就像一鼎沸騰的水，怎麼能清澈平靜呢？先聖一定認為這種情況非常嚴重，於是設立戒、定、慧三學來制止它，或許可以挽回。現在後生晚輩，戒律不持守，禪定智慧不修習，道德不修養，專門以博學強辯來搖動世俗，牽引他們而無法返回正道。我所以說這種說法是萬世的禍害啊！只有正因行腳的高士，應當以...』
【English Translation】 English version: The Caoxi (Cao-hsi, refers to the Sixth Patriarch Huineng's lineage) lineage has five branches. Though different in shape, size, function, they share the same source, like different bodies of water. Each branch excels in its unique voice, striving to fulfill its own mission. A casual word, a single command, can gather scholars, making the monastery seethe with activity, which is by no means accidental. Therefore, they respond to each other, revealing the subtle, elucidating the profound, either praising or criticizing, assisting in the transformation of the Dharma. If the language is bland and tasteless, like a soup of boiled wood shavings or rice cooked with iron nails, leaving it for later generations to chew on, it can only be called 'picking up old sayings'. This style of verse began with Fenyang (Fen-yang, refers to Zen Master Fenyang Shanzhao), and was carried forward by Xuedou (Hsueh-tou, refers to Zen Master Xuedou Chongxian), making its sound louder and its meaning clearer, vast and boundless. Later authors only gallop in the style of Xuedou, disregarding morality, only seeking ornate and dazzling literary style to outshine each other, making it impossible for later generations to see the ancient masters' complete and pure essence. Alas! When I traveled through monasteries and saw the elders, they only read the ancient masters' recorded sayings and only followed Baizhang's (Pai-chang, refers to Zen Master Baizhang Huaihai) commands. Is it just that I like old things? It is because the people of today are not worth emulating! I hope that those who are knowledgeable and understanding can understand my meaning beyond the words.
Wan'an (Wan-an, refers to Zen Master Wan'an Daoyan) said: 'Recently, I have seen some monks who like to cling to prejudices, are not understanding of human affairs, easily believe others, are difficult to turn back, like to flatter others, and elevate themselves. If you agree with them, they say it's good; if you disagree with them, they become distant. Even if they have some knowledge, they are obscured by these bad habits, and many of them achieve nothing even when they are old.' (The above is from the Zhilin Collection).
Wan'an (Wan-an, refers to Zen Master Wan'an Daoyan) said: 'Wherever monasteries are, heretical views flourish, saying: 'Precepts do not need to be kept, meditation and wisdom do not need to be practiced, morality does not need to be cultivated, and desires do not need to be removed.' They also cite the Vimalakirti Sutra (Vimalakirti Sutra) and the Surangama Sutra (Surangama Sutra) as evidence, praising greed, hatred, ignorance, killing, stealing, and lust as brahmacarya (brahmacarya, pure conduct). Alas! This statement is not only a disaster for monasteries today, but also a disaster for the Dharma gate for all ages! Moreover, ordinary people, with greed, hatred, love, attachment to self and others, and ignorance, cling to every thought, like a cauldron of boiling water, how can it be clear and calm? The ancient sages must have thought that this situation was very serious, so they established the three studies of precepts, meditation, and wisdom to restrain it, perhaps to be able to reverse it. Now, later generations do not uphold the precepts, do not practice meditation and wisdom, do not cultivate morality, but specialize in using erudition and strong arguments to shake the customs, leading them astray and unable to return to the right path. That is why I say that this statement is a disaster for all ages! Only noble practitioners who walk the path of right cause should...'
死一著辨明持誠存信不為此輩牽引。乃曰。此言不可信。猶鴆毒之糞蛇飲之水。聞見猶不可。況食之乎。其殺人無疑矣。識者自然遠之矣(與草堂書)。
萬庵曰。草堂弟子。惟山堂有古人之風。住黃龍日。知事公幹必具威儀。詣方丈受曲折。然後備茶湯禮。始終不易。有智恩上座。為母修冥福透下金二錢。兩日不尋。聖僧才侍者。因掃地而得之。掛拾遺牌。一眾方知。蓋主法者清凈。所以上行下效也(清泉集)。
萬庵節儉以小參普說當供。衲子間有竊議者。萬庵聞之曰。朝饗膏梁暮厭粗糲。人之常情。汝等既念生死事大。而相求于寂寞之濱。當思道業未辦。去聖時遙。詎可朝夕事貪饕耶(真牧集)。
萬庵天性仁厚處躬廉約。尋常出示語句。辭簡而義精。博學強記窮詰道理。不為茍止而妄隨。與人評論古今。若身履其間。聽者曉然如目睹。衲子嘗曰。終歲參學。不若一日聽師談論為得也(記聞)。
萬庵謂辯首座曰。圓悟師翁有言。今時禪和子。少節義勿廉恥。士大夫多薄之。爾異時儻不免做遮般蟲豸。常常在繩墨上行。勿趨勢利佞人顏色。生死禍患一切任之。即是不出魔界而入佛界也(法語)。
辯首座出世住廬山棲賢。常攜一筇穿雙屨。過九江東林。混融老見之呵曰。師者人
【現代漢語翻譯】 現代漢語譯本： 辨明真偽，保持誠實守信，不被那些人所牽引。有人說：『這種話不可信，就像鴆鳥的毒藥，糞坑裡的蛇飲用的水一樣。』聽見看見尚且不可以，更何況是吃下去呢？那殺人是無疑的。明智的人自然會遠離它。（與草堂書） 萬庵說：『草堂的弟子中，只有山堂有古人的風範。』他在黃龍寺當住持的時候，知事公幹一定衣冠整齊，恭敬地到方丈室接受指示，然後準備茶湯等禮儀，始終不變。有位智恩上座，爲了給母親修冥福，託人送去兩串金錢，兩天都沒找到。聖僧才侍者因為掃地而發現了，掛在『拾遺』牌上，大家才知道。這是因為主持佛法的人清凈，所以上行下效。（清泉集） 萬庵節儉，用小參和普說來代替供養。僧人中有私下議論的。萬庵聽到了，說：『早上吃美味的食物，晚上就厭惡粗糙的飯食，這是人之常情。你們既然認為生死事大，而到這寂寞的濱地來尋求，就應當想到道業還沒有完成，距離聖人的時代已經很久遠了，怎麼可以整天貪圖吃喝呢？』（真牧集） 萬庵天性仁慈寬厚，生活節儉。他平時開示的語句，言辭簡潔而意義精深。他博學強記，深入探究道理，不茍且馬虎，也不盲目隨從。他和別人評論古今人物，就像親身經歷過一樣，聽的人清楚明白，如同親眼所見。僧人曾說：『終年參學，不如聽老師談論一天所得的多。』（記聞） 萬庵對辯首座說：『圓悟師翁說過，現在的禪和子，缺少節義，沒有廉恥，士大夫大多輕視他們。你以後如果不能避免成為這種蟲豸，就要常常在規矩法度上行事，不要趨炎附勢，對佞人獻媚。生死禍患一切都聽之任之，這就是不從魔界而出而進入佛界了。』（法語） 辯首座出世后住在廬山棲賢寺，常常拿著一根竹杖，穿著一雙鞋子，經過九江東林寺。混融老看見了，呵斥他說：『你這個人』
【English Translation】 English version: Discern truth from falsehood, uphold sincerity and trustworthiness, and do not be swayed by such individuals. It is said: 'Such words are not to be trusted, like the poison of the zhen bird, or the water drunk by snakes in a dung pit.' Hearing and seeing are already impermissible, how much more so is consuming it? It will undoubtedly kill. Wise people will naturally stay far away from it. (From a letter to Caotang) Wan'an said: 'Among Caotang's disciples, only Shantang has the demeanor of the ancients.' When he was the abbot of Huanglong Temple, the officer in charge of affairs would always be properly attired and respectfully go to the abbot's room to receive instructions, and then prepare tea and other rituals, never changing. There was a monk named Zhien, who, in order to cultivate merit for his mother in the afterlife, entrusted someone to send two strings of coins, which were not found for two days. The attendant Sheng Sengcai found them while sweeping the floor and hung them on the 'Lost and Found' sign, and everyone knew about it. This is because the one who presides over the Dharma is pure, so those below follow suit. (Qingquan Collection) Wan'an was frugal, using small gatherings and general sermons to replace offerings. Some monks gossiped about it in private. Wan'an heard about it and said: 'To eat delicious food in the morning and then dislike coarse food in the evening is human nature. Since you consider the matter of life and death to be of great importance, and come to this desolate shore to seek it, you should think about how your practice has not yet been completed, and how far away we are from the age of the sages. How can you be greedy for food and drink all day long?' (Zhenmu Collection) Wan'an was naturally kind and generous, and lived frugally. The words he usually gave in his instructions were concise and profound in meaning. He was learned and had a strong memory, deeply exploring the principles, not being perfunctory or blindly following others. When he commented on people of the past and present, it was as if he had personally experienced it, and those who listened understood clearly, as if they had seen it with their own eyes. A monk once said: 'A whole year of practice is not as beneficial as listening to the teacher's discourse for a day.' (Recorded Sayings) Wan'an said to the head monk Bian: 'Master Yuanwu once said that the Chan monks of today lack integrity and have no sense of shame, and are mostly despised by the scholar-officials. If you cannot avoid becoming such a creature in the future, you must always act according to the rules and regulations, and do not be opportunistic or flatter sycophants. Leave everything, including life, death, misfortune, and suffering, to fate. This is to enter the realm of the Buddha without leaving the realm of demons.' (Dharma Words) The head monk Bian, after leaving the monastery, lived in Qixian Temple on Mount Lu, often carrying a bamboo staff and wearing a pair of shoes, passing by Donglin Temple in Jiujiang. The old monk Hunrong saw him and scolded him, saying: 'You person'
之模範也。舉止如此。得不自輕。主禮甚滅裂。辯笑曰。人生以適意為樂。吾何咎焉。援毫書偈而去。偈曰。勿謂棲賢窮。身窮道不窮。草鞋獰似虎。拄杖活如龍。渴飲曹溪水。饑吞栗棘蓬。銅頭鐵額漢。盡在我山中。混融覽之有愧(月窟集)。
辯公謂混融曰。像龍不足致雨。畫餅安可充飢。衲子內無實德外恃華巧。猶如敗漏之船。盛涂丹艧。使偶人駕之。安於陸地。則信然可觀矣。一旦涉江湖犯風濤得不危乎(月窟集)。
辯公曰。所謂長老者。代佛揚化。要在潔己。臨眾行事。當盡其誠。豈可擇利害自分其心。在我為之固當如是。若其成與不成。雖先聖不能必。吾何茍乎(月窟集)。
辯公曰。佛智住西禪。衲子務要整齊。惟水庵賦性沖澹奉身至薄。昂昂然在稠人中。曾不屑慮。佛智因見之呵曰。奈何䖃苴如此。水庵對曰。某非不好受用。直以貧無可為之具。若使有錢亦欲做一兩件皮毛同入社火。既貧固無如之何。佛智笑之。意其不可強。遂休去(月窟集)。
禪林寶訓卷第三 大正藏第 48 冊 No. 2022 禪林寶訓
禪林寶訓卷第四
東吳沙門凈善重集
佛智裕和尚曰。駿馬之奔逸而不敢肆足者。銜轡之御也。小人之強橫不敢縱情者。刑法之制也
【現代漢語翻譯】 是學習的榜樣。他的行為舉止就是這樣。難道不應該自重嗎？主持禮儀非常草率。辯公笑著說：『人生以舒適快樂為樂，我有什麼過錯呢？』於是拿起筆寫下偈語離開了。偈語說：『不要說棲賢寺窮困，身窮而道不窮。草鞋兇猛如虎，拄杖靈活如龍。渴了喝曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）的水，餓了吞栗棘蓬。銅頭鐵額的漢子，都在我的山中。』混融看了之後感到慚愧（出自《月窟集》）。 辯公對混融說：『畫的龍不能帶來雨水，畫的餅怎麼能充飢呢？出家人內心沒有實際的德行，外表卻依靠華麗的技巧，就像破舊漏水的船，表面塗著紅漆。讓木偶來駕駛它，放在陸地上，當然看起來很不錯。一旦進入江湖，遇到風浪，難道不會危險嗎？』（出自《月窟集》）。 辯公說：『所謂的長老，是代替佛陀宣揚教化，關鍵在於潔身自好。面對大眾處理事務，應當盡心盡力。怎麼可以只考慮利害，為自己著想呢？在我來說，本來就應當這樣做。至於事情成功與否，即使是先聖也無法保證，我怎麼能茍且呢？』（出自《月窟集》）。 辯公說：『佛智（Fozhi，人名）住在西禪寺，僧人務必要整齊。只有水庵（Shuian，人名）天性淡泊，生活非常簡樸，昂首挺胸地站在人群中，從不屑於考慮這些。佛智看到后責備他說：『怎麼能如此邋遢？』水庵回答說：『我不是不喜歡享受，只是因為貧窮，沒有享受的條件。如果我有錢，也想做一兩件皮襖，跟大家一起參加社火活動。既然貧窮，也就無可奈何了。』佛智笑了笑，認為他不可強求，於是作罷（出自《月窟集》）。』 《禪林寶訓》卷第三 《大正藏》第48冊 No. 2022 《禪林寶訓》 《禪林寶訓》卷第四 東吳沙門凈善重新編輯 佛智裕和尚說：『駿馬奔馳卻不敢放肆奔跑，是因為有韁繩的控制。小人強橫卻不敢放縱自己的慾望，是因為有刑法的約束。』
【English Translation】 He is a model to follow. His conduct is just like this. Shouldn't he respect himself? Presiding over the ceremony was very perfunctory. Bian Gong (辯公, a name) smiled and said, 'Life is about enjoying comfort and pleasure, what fault is there in me?' Then he picked up a brush and wrote a verse before leaving. The verse said, 'Don't say that Qixian Temple (棲賢寺, a temple name) is poor, the body is poor but the Dao (道, the Way) is not. Straw sandals are fierce like tigers, the staff is as lively as a dragon. When thirsty, I drink the water of Caoxi (曹溪, a place name, where the Sixth Patriarch of Zen, Huineng, propagated the Dharma), when hungry, I swallow chestnut burrs. The copper-headed and iron-browed men are all in my mountains.' Hunrong (混融, a name) felt ashamed after reading it (from 'Yueku Ji' 月窟集). Bian Gong said to Hunrong, 'A painted dragon cannot bring rain, how can a painted cake satisfy hunger? A monastic who has no real virtue inside but relies on flowery skills outside is like a leaky boat, painted with red lacquer on the surface. If a puppet drives it and it is placed on land, it will certainly look good. But once it enters the rivers and lakes and encounters wind and waves, won't it be dangerous?' (from 'Yueku Ji' 月窟集). Bian Gong said, 'The so-called elder is one who propagates and transforms on behalf of the Buddha. The key is to keep oneself pure. When dealing with affairs in front of the public, one should do one's best. How can one only consider the advantages and disadvantages and think only of oneself? As for me, I should do it this way. As for whether things succeed or not, even the ancient sages cannot guarantee it, how can I be perfunctory?' (from 'Yueku Ji' 月窟集). Bian Gong said, 'Fozhi (佛智, a name) lives in Xichan Temple (西禪寺, a temple name), and the monks must be neat and tidy. Only Shuian (水庵, a name) is naturally indifferent and lives a very simple life, standing tall in the crowd, never bothering to consider these things. When Fozhi saw him, he scolded him, 'How can you be so sloppy?' Shuian replied, 'It's not that I don't like to enjoy myself, it's just that I'm poor and have no means to enjoy myself. If I had money, I would also like to make one or two fur coats and join the Shehuo (社火, a kind of folk activity) with everyone. Since I am poor, there is nothing I can do.' Fozhi smiled, thinking that he could not be forced, so he gave up (from 'Yueku Ji' 月窟集).' 'Zen Forest Treasure Admonitions' Volume 3 'Taisho Tripitaka' Volume 48 No. 2022 'Zen Forest Treasure Admonitions' 'Zen Forest Treasure Admonitions' Volume 4 Re-edited by Shramana Jingshan (凈善, a name) of Dongwu (東吳, a place name) Venerable Fozhiyu (佛智裕, a name) said, 'A fine horse that gallops but dares not run wildly is controlled by the reins. A petty person who is strong and tyrannical but dares not indulge his desires is restrained by the law.'
。意識之流浪不敢攀緣者。覺照之力也。烏乎學者無覺照。猶駿馬無銜轡。小人無刑法。將何以絕貪慾治妄想乎(與鄭居士法語)。
佛智謂水庵曰。住持之體有四焉。一道德。二言行。三仁義。四禮法。道德言行乃教之本也。仁義禮法乃教之末也。無本不能立。無末不能成。先聖見學者不能自治。故建叢林以安之。立住持以統之。然則叢林之尊非為住持。四事豐美非為學者。皆以佛祖之道故。是以善為住持者。必先尊道德守言行。能為學者必先存仁義遵禮法。故住持非學者不立。學者非住持不成。住持與學者。猶身之與臂。頭之與足。大小適稱而不悖。乃相須而行也。故曰。學者保于叢林。叢林保于道德。住持人無道德。則叢林將見其廢矣(實錄)。
水庵一和尚曰。易言。君子思患而預防之。是故古之人思生死大患防之以道。遂能經大傳遠。今之人謂求道迂闊不若求利之切當。由是競習浮華計較毫末。希目前之事。懷茍且之計。所至莫肯為週歲之規者。況生死之慮乎。所以學者日鄙叢林日廢。綱紀日墜。以至陵夷顛沛。殆不可救。嗟乎。可不鑒哉(雙林實錄)。
水庵曰。昔游云居。見高庵夜參謂。至道逕挺不近人情。要須誠心正意勿事矯飾偏邪。矯飾則近詐佞。偏邪則不中正。與至道皆不合
【現代漢語翻譯】 現代漢語譯本：意識的流浪之所以不敢隨意攀緣，是因為有覺照的力量在約束。唉，學習的人如果沒有覺照，就像駿馬沒有韁繩，小人沒有刑法一樣，將用什麼來斷絕貪慾，治理妄想呢？（與鄭居士的法語） 佛智對水庵說：『住持的職責有四個方面：一是道德，二是言行，三是仁義，四是禮法。道德言行是佛教的根本，仁義禮法是佛教的末節。沒有根本就不能立足，沒有末節就不能成就。過去的聖人看到學習的人不能自我約束，所以建立叢林來安定他們，設立住持來統領他們。如此說來，叢林的尊嚴不是爲了住持，四事豐美也不是爲了學習的人，都是爲了佛祖的道。因此，善於做住持的人，必定先尊重道德，遵守言行；能做學習的人，必定先存有仁義，遵循禮法。所以住持沒有學習的人就不能立足，學習的人沒有住持就不能成就。住持與學習的人，就像身體與手臂，頭與腳，大小適宜而不衝突，乃是互相需要而行進的。所以說，學習的人依靠叢林來保護，叢林依靠道德來保護。住持的人沒有道德，那麼叢林將會面臨衰敗。』（實錄） 水庵一和尚說：『《易經》說，君子思考禍患而預先防備。因此，古代的人思考生死的大患，用道來防備它，於是能夠經歷長久而流傳深遠。現在的人認為求道迂腐空闊，不如求利來得切實，因此競相學習浮華，計較細微末節，希望眼前的事情，懷著茍且偷安的打算，所到之處沒有肯為長遠打算的人，更何況是生死之慮呢？所以學習的人日益鄙視，叢林日益衰敗，綱紀日益墜落，以至於衰落傾覆，幾乎不可救藥。唉，難道不應該引以爲鑑嗎？』（雙林實錄） 水庵說：『過去遊歷云居山，見到高庵夜參時說，至道直接挺拔，不近人情，必須要誠心正意，不要矯揉造作，不要偏頗邪惡。矯揉造作就接近欺詐奸佞，偏頗邪惡就不中正。與至道都不相合。』
【English Translation】 English version: The wandering of consciousness dares not climb arbitrarily because there is the power of awareness restraining it. Alas, if a learner has no awareness, it is like a fine horse without reins, a petty person without laws. How can one cut off greed and govern delusions? (French words to Layman Zheng) Fo Zhi (Buddha's Wisdom) said to Shui An (Water Hermitage): 'The duties of the abbot have four aspects: first, morality (dao de); second, words and deeds (yan xing); third, benevolence and righteousness (ren yi); and fourth, etiquette and law (li fa). Morality, words, and deeds are the foundation of Buddhism; benevolence, righteousness, etiquette, and law are the minor details of Buddhism. Without the foundation, one cannot stand; without the minor details, one cannot achieve. The sages of the past saw that learners could not self-discipline, so they established monasteries (cong lin) to settle them and appointed abbots (zhu chi) to lead them. Thus, the dignity of the monastery is not for the abbot, and the abundance of the four requisites is not for the learners, but all for the sake of the Buddha's way. Therefore, one who is good at being an abbot must first respect morality and abide by words and deeds; one who can be a learner must first have benevolence and righteousness and follow etiquette and law. Therefore, the abbot cannot stand without learners, and the learners cannot achieve without the abbot. The abbot and the learners are like the body and arms, the head and feet, appropriately sized and not conflicting, but mutually needed to proceed. Therefore, it is said that learners rely on the monastery for protection, and the monastery relies on morality for protection. If the abbot has no morality, then the monastery will face decline.' (Veritable Records) Monk Shui An (Water Hermitage) said: 'The Book of Changes says, 'The superior man thinks of misfortune and prepares for it.' Therefore, the ancients thought of the great misfortune of birth and death and prepared for it with the Way, and thus they were able to endure for a long time and spread far. People today think that seeking the Way is circuitous and impractical, not as practical as seeking profit. Therefore, they compete to learn superficiality, calculate trivial details, hope for immediate things, and harbor opportunistic plans. No one is willing to make plans for the long term, let alone worry about birth and death. Therefore, learners increasingly despise, monasteries increasingly decline, and discipline increasingly falls, to the point of decline and ruin, almost beyond salvation. Alas, should we not take this as a warning?' (Double Forest Veritable Records) Shui An (Water Hermitage) said: 'In the past, I traveled to Yunju Mountain and saw Gao An (High Hermitage) say during the evening meditation, 'The ultimate path is directly upright and not close to human feelings. One must have sincerity and right intention, and not engage in artificiality or perversity. Artificiality is close to deceit and flattery, and perversity is not upright. Neither is in accordance with the ultimate path.'
矣。竊思其言近理。乃刻意踐之。逮見佛智先師。始浩然大徹。方得不負平生行腳之志(與月堂書)。
水庵曰。月堂住持所至以行道為己任。不發化主不事登謁。每歲食指隨常住所得用之。衲子有志充化。導者多卻之。或曰。佛戒比丘持缽以資身命。師何拒之弗容。月堂曰。我佛在日則可。恐今日為之必有好利者。而至於自鬻矣。因思月堂防微杜漸深切著明。稱實之言。今猶在耳。以今日觀之。又豈止自鬻而已矣(法語)。
水庵謂侍郎尤延之曰。昔大愚慈明谷泉瑯瑘。結伴參汾陽。河東苦寒眾人憚之。惟慈明志在於道。曉夕不怠。夜坐欲睡引錐自刺。嘆曰。古人為生死事大不食不寢。我何人哉。而縱荒逸。生無益於時。死無聞於後。是自棄也。一旦辭歸。汾陽嘆曰。楚圓今去。吾道東矣(西湖記聞)。
水庵曰。古德住持率己行道。未嘗茍簡自恣。昔汾陽每嘆。像季澆漓學者難化。慈明曰。甚易。所患主法者不能善導耳。汾陽曰。古人淳誠尚且三二十年方得成辦。慈明曰。此非聖哲之論。善造道者千日之功。或謂慈明妄誕不聽。而汾地多冷因罷夜參。有異比丘謂汾陽曰。會中有大士六人奈何。不說法。不三年果有六人成道者。汾陽嘗有頌曰。胡僧金錫光。請法到汾陽。六人成大器。勸請為敷揚
【現代漢語翻譯】 現代漢語譯本：我私下認為他的話很有道理，於是刻意去實踐它。等到見到佛智先師（佛智禪師），才徹底領悟，這才沒有辜負我平生行腳參訪的志向（與月堂書）。
水庵禪師說：月堂（月堂禪師）擔任住持，無論到哪裡都以修行弘道為己任，不發起募捐，不事奔走拜訪。每年僧眾的食用都按照常住的收入來供給。有僧人想要出去募化，月堂禪師大多拒絕他們。有人問：『佛陀戒律允許比丘持缽乞食來維持生命，禪師為什麼拒絕而不允許呢？』月堂禪師說：『佛陀在世的時候可以這樣做，恐怕現在這樣做，一定會有貪圖利益的人，甚至會出賣自己。』因此想到月堂禪師防微杜漸非常深刻而明確，是實在的話。現在還回響在耳邊。以今天的眼光來看，又豈止是出賣自己而已呢（法語）！』
水庵禪師對侍郎尤延之說：『過去大愚（大愚禪師）、慈明（慈明禪師）、谷泉（谷泉禪師）、瑯玡（瑯玡禪師）結伴參訪汾陽（汾陽禪師）。河東地方苦寒，眾人都害怕去。只有慈明禪師立志于道，早晚都不懈怠。晚上打坐想要睡覺，就用錐子刺自己的大腿。感嘆說：『古人為生死大事，不吃飯不睡覺。我是什麼人啊，竟然放縱自己荒廢懈怠。活著對世間沒有益處，死了也沒有名聲流傳於後世，這是自己拋棄自己啊。』有一天，慈明禪師辭別汾陽禪師要回去，汾陽禪師嘆息說：『楚圓（慈明禪師的法號）現在離去，我的道就要向東傳播了（西湖記聞）。』
水庵禪師說：『古代的德行高僧擔任住持，以身作則修行弘道，從來不茍且隨便放縱自己。過去汾陽禪師常常嘆息說：『末法時代，世風澆薄，學者難以教化。』慈明禪師說：『很容易教化，只怕主持佛法的人不能好好引導罷了。』汾陽禪師說：『古人淳樸誠懇，尚且需要三、二十年才能成就。』慈明禪師說：『這不是聖賢的言論。善於修道的人，一千天就能成功。』有人認為慈明禪師狂妄不聽他的話，而且汾陽地區天氣寒冷，因此停止了晚上的參禪。有一位不同尋常的比丘對汾陽禪師說：『集會中有六位大士，為什麼不為他們說法呢？』不到三年，果然有六個人開悟證道。汾陽禪師曾經有一首偈頌說：『胡僧拿著錫杖閃耀著金光，到汾陽來請教佛法。六個人成就大器，勸請我為他們宣揚佛法。』
【English Translation】 English version: I privately thought his words were reasonable, so I deliberately practiced them. It wasn't until I met the Buddhist Wisdom Preceptor (Buddhist Wisdom Zen Master) that I thoroughly understood, and only then did I not fail my lifelong ambition of traveling and visiting (Letter to Yuet Tang).
Zen Master Shui An said: 'Wherever Yuet Tang (Zen Master Yuet Tang) served as abbot, he took it as his responsibility to practice and propagate the Dharma. He did not initiate fundraising or engage in soliciting visits. Each year, the monks' food was provided according to the income of the monastery. When monks wanted to go out to solicit donations, Zen Master Yuet Tang mostly refused them. Someone asked: 'The Buddha's precepts allow monks to hold alms bowls to sustain their lives. Why does the Zen Master refuse and not allow it?' Zen Master Yuet Tang said: 'It was permissible when the Buddha was alive, but I fear that if it is done today, there will surely be those who are greedy for profit and even sell themselves.' Therefore, I think that Zen Master Yuet Tang's prevention of subtle beginnings and gradual progress is very profound and clear, and his words are truthful. They still echo in my ears. Looking at it from today's perspective, it is more than just selling oneself (Dharma Words)!'
Zen Master Shui An said to Vice Minister You Yanzhi: 'In the past, Da Yu (Zen Master Da Yu), Ci Ming (Zen Master Ci Ming), Gu Quan (Zen Master Gu Quan), and Lang Ya (Zen Master Lang Ya) traveled together to visit Fen Yang (Zen Master Fen Yang). The Hedong region was bitterly cold, and everyone was afraid to go. Only Zen Master Ci Ming was determined to follow the Way, and he was diligent morning and night. When he wanted to sleep while sitting in meditation at night, he would prick his thigh with an awl. He sighed and said: 'The ancients, for the great matter of life and death, did not eat or sleep. What kind of person am I, that I indulge myself in idleness and dissipation? Living without benefiting the world, and dying without leaving a name for posterity, this is abandoning oneself.' One day, Zen Master Ci Ming bid farewell to Zen Master Fen Yang to return. Zen Master Fen Yang sighed and said: 'Now that Chu Yuan (Zen Master Ci Ming's Dharma name) is leaving, my Way will spread eastward (Records of West Lake).'
Zen Master Shui An said: 'Ancient virtuous monks, when serving as abbots, practiced and propagated the Dharma by setting an example, and never acted carelessly or indulged themselves. In the past, Zen Master Fen Yang often sighed and said: 'In the degenerate age of the Dharma, the world's customs are declining, and scholars are difficult to teach.' Zen Master Ci Ming said: 'It is very easy to teach, only fearing that those who uphold the Dharma cannot guide them well.' Zen Master Fen Yang said: 'Even with the ancients' purity and sincerity, it still took thirty or twenty years to achieve success.' Zen Master Ci Ming said: 'These are not the words of sages. Those who are good at cultivating the Way can succeed in a thousand days.' Some thought that Zen Master Ci Ming was arrogant and did not listen to him, and because the weather in the Fen Yang region was cold, they stopped the evening meditation. An extraordinary monk said to Zen Master Fen Yang: 'There are six great beings in the assembly, why don't you preach the Dharma for them?' In less than three years, six people indeed attained enlightenment. Zen Master Fen Yang once had a verse that said: 'The Hu monk, holding a tin staff, shines with golden light, came to Fen Yang to ask about the Dharma. Six people achieved great things, urging me to proclaim the Dharma for them.'
(西湖記聞及僧傳)。
投子清和尚畫水庵像求贊曰。嗣清禪人。孤硬無敵。晨昏一齋。脅不至席。深入禪定。離出入息。名達九重。談禪選德。龍顏大悅。賜以金帛。力辭者三。上乃嘉嘆真道人也。草木騰煥傳予陋質。炷香請贊。是所謂青出於藍而青於藍者也(見畫像)。
水庵曰。佛智先師言。東山演祖嘗謂耿龍學曰。山僧有圓悟。如魚之有水鳥之有翼。故丞相紫巖居士贊曰。師資相可。希遇一時。始終之分。誰能間之。紫巖居士。可謂知言矣。比見諸方尊宿。懷心術以御衲子。衲子挾勢利以事尊宿。主賓交利上下欺侮。安得法門之興叢林之盛乎(與梅山潤書)。
水庵曰。動人以言惟要深切言不深切所感必淺。人誰肯懷。昔白雲師祖送師翁住四面。叮嚀曰。祖道凌遲危如累卵。毋恣荒逸。虛喪光陰。覆敗至德。當寬容量度。利物存眾。提持此事報佛祖恩。當時聞者孰不感慟。爾昨來召對宸庭。誠為法門之幸。切宜下身尊道以利濟為心。不可矜己自伐。從上先哲謙柔敬畏保身全德。不以勢位為榮。遂能清振一時美流萬世。予慮光景不長。無復面會。故此切囑(見投子書)。
水庵少倜儻有大志。尚氣節不事浮靡不循細檢。胸次岸谷徇身以義。雖禍害交前。不見有殞獲之色。住持八院經歷
【現代漢語翻譯】 現代漢語譯本： 投子清和尚請人為其所畫的水庵像作贊，內容如下：『嗣清禪人，孤高堅毅，無人能比。早晚只吃一頓齋飯，從不躺臥休息。深入禪定，達到離出入息的境界。名聲傳到朝廷，皇上選拔賢德之士時，對他大加讚賞，並賜予金帛。他多次推辭，皇上於是讚歎他真是得道之人。草木也因此而生輝，他讓我這個才質平庸的人為他作傳，點香請求我為他作贊，這真是所謂青出於藍而勝於藍啊！』（見畫像） 水庵說：『佛智先師曾說，東山演祖（指良價禪師，洞山宗的創始人）曾對耿龍學說：山僧我對於圓悟的理解，就像魚離不開水，鳥離不開翅膀一樣。所以丞相紫巖居士（指張商英）讚歎說：師徒之間如此相合，真是難得一見。他們之間始終如一的情誼，又有誰能夠離間呢？』紫巖居士，真可謂是深知其中道理的人啊！如今看到各方尊宿，懷著權術來駕馭僧人，僧人則憑藉權勢來侍奉尊宿。主客之間互相利用，上下級之間互相欺騙，這樣怎麼能使佛法興盛，叢林繁榮呢？』（與梅山潤的書信中） 水庵說：『要用言語打動人，最重要的是深刻透徹，言語不深刻透徹，所產生的感動必然很淺。有誰肯銘記在心呢？從前白雲師祖送師翁（指投子義青禪師）去四面山住持時，叮囑他說：祖師的道統衰微，危如累卵，千萬不要放縱荒廢，虛度光陰，又敗壞了高尚的德行。應當寬宏大量，利益眾生，維護大眾，以此來提持佛法，報答佛祖的恩德。』當時聽到的人有誰不感動落淚呢？你昨天被召見於朝廷，實在是佛門的一大幸事。切切要放下身段，尊重道義，以利益濟度眾生為心。不可自誇自大。從前的先哲都是謙虛柔和，敬畏謹慎，以此來保全自身和德行，不以權勢地位為榮，才能清正名聲震動一時，美名流傳萬世。我擔心時日不多，沒有機會再見面了，所以如此懇切地囑咐你。』（見投子書） 水庵年輕時倜儻不凡，有遠大的志向。崇尚氣節，不追求浮華，不拘泥於細小的規矩。胸懷像山崖峽谷一樣寬廣，爲了道義而獻身。即使禍害降臨眼前，也不見他有絲毫的恐懼之色。他曾住持過八座寺院，經歷豐富。
【English Translation】 English version: Touzi Qing (a Chan master) asked someone to write a eulogy for his portrait of Shui'an (his hermitage), which read: 'Chan Master Siqing, solitary and unyielding, unmatched. He eats only one meal a day, morning and evening, and never lies down to rest. He is deeply immersed in Chan meditation, reaching the state of being free from inhalation and exhalation. His fame reached the court, and the emperor greatly praised him when selecting virtuous individuals, bestowing upon him gold and silk. He declined these gifts multiple times, and the emperor then praised him as a true Daoist. Even the plants and trees shine because of him. He asked me, a person of mediocre talent, to write his biography and requested me to write a eulogy for him with incense. This is truly a case of 'blue comes from indigo but is bluer than indigo!' (See the portrait) Shui'an said: 'The late Master Fozhi once said that Dongshan Yanzu (referring to Liangjie, the founder of the Caodong school) once said to Geng Longxue: 'My understanding of perfect enlightenment is like fish cannot live without water, and birds cannot fly without wings.' Therefore, Prime Minister Ziyan Jushi (referring to Zhang Shangying) praised: 'The harmony between master and disciple is a rare sight. Who can separate their consistent relationship from beginning to end?' Ziyan Jushi truly understood the essence of the matter! Now, I see venerable monks in various places using tactics to control their disciples, while the disciples rely on power and influence to serve their masters. Hosts and guests exploit each other, and superiors and subordinates deceive each other. How can the Dharma flourish and the monastic community prosper?' (From a letter to Meishan Run) Shui'an said: 'To move people with words, the most important thing is to be profound and incisive. If the words are not profound and incisive, the resulting emotion will be shallow. Who would be willing to remember it? In the past, when Master Baiyun sent my teacher (referring to Chan Master Touzi Yiqing) to preside over Simian Mountain, he urged him: 'The ancestral Dao is declining, as precarious as a pile of eggs. Do not indulge in extravagance and waste time, and do not ruin your noble virtue. You should be generous, benefit all beings, and maintain the community. Uphold this matter to repay the kindness of the Buddha and the ancestors.' Who among those who heard this at the time was not moved to tears? You were summoned to the court yesterday, which is truly a great fortune for the Buddhist community. You must humble yourself, respect the Dao, and have the intention of benefiting and saving all beings. Do not be arrogant and boastful. The wise men of the past were all humble, gentle, respectful, and cautious, thereby preserving themselves and their virtue. They did not take pride in their power and position, and thus their pure reputation shook the times and their good name spread for generations. I am worried that my time is short and I will not have the opportunity to meet again, so I earnestly urge you in this way.' (See Touzi's letter) In his youth, Shui'an was outstanding and had great ambitions. He admired integrity, did not pursue extravagance, and was not bound by petty rules. His mind was as broad as mountains and valleys, and he devoted himself to righteousness. Even when disaster was imminent, he showed no sign of fear. He had presided over eight monasteries and had extensive experience.
四郡。所至兢兢業業以行道建立為心。淳熙五年退西湖凈慈。有偈曰六年灑掃皇都寺。瓦礫翻成釋梵宮。今日功成歸去也。杖頭八面起清風。士庶遮留不止。小舟至秀之天寧。未幾示疾。別眾告終(行實)。
月堂昌和尚曰。昔大智禪師慮末世比丘驕惰。特製規矩以防之。隨其器能各設攸司。主居丈室眾居通堂。列十局頭首之嚴肅如官府。居上者提其大綱。在下者理其眾目。使上下相承如身之使臂臂之使指。莫不率從是以前輩遵承翼戴。拳拳奉行者。以先聖之遺風未泯故也。比見叢林衰替。學者貴通才賤守節。尚浮華薄真素。日滋月浸漸入澆漓。始則偷安一時。及玩習既久。謂其理之當然。不謂之非義。不謂之非理。在上者惴惴焉畏其下。在下者睽睽焉伺其上。平居則甘言屈體以相媚悅。得間則狠心詭計以相屠獪。成者為賢。敗者為愚。不復問尊卑之序是非之理彼既為之。此則效之。下既言之。上則從之。前既行之。后則襲之。烏乎非彥聖之師乘願力積百年之功。其弊固則莫能革矣(與舜和尚書)。
月堂住凈慈最久。或謂。和尚行道經年。門下未聞有弟子。得不辜妙湛乎。月堂不對。他日再言之。月堂曰。子不聞。昔人種瓜而愛甚者。盛夏之日方中而灌之瓜不旋踵而淤敗何也。其愛之非不勤。然灌之不
【現代漢語翻譯】 現代漢語譯本： 四郡（四個行政區域）。所到之處都小心謹慎、勤勤懇懇，以弘揚佛法、建立道場為己任。淳熙五年，從西湖凈慈寺退隱。留下一首偈語：『六年灑掃皇都寺，瓦礫翻成釋梵宮。今日功成歸去也，杖頭八面起清風。』當地的士紳百姓竭力挽留，但他還是乘小船前往秀州的天寧寺。不久之後，他示現疾病，向眾人告別圓寂（根據行實記載）。
月堂昌和尚說：『過去大智禪師擔心末世的比丘驕傲懈怠，特地制定規矩來防止這種情況。根據每個人的才能，分別設定不同的職務。住持住在丈室，大眾住在通堂。排列十個局的負責人，其嚴肅程度如同官府。居於上位的人把握大綱，在下位的人管理具體事務。使上下互相承接，如同身體指揮手臂，手臂指揮手指。沒有誰不遵循服從。以前輩們遵從繼承，小心翼翼地奉行這些規矩，是因為先聖的遺風還沒有泯滅的緣故。近來看到叢林衰敗，學人看重通才而輕視堅守節操，崇尚浮華而輕視真誠樸素，一天天、一月月地逐漸變得浮誇虛偽。開始只是想暫時偷安，等到玩弄習慣了，就認為這是理所當然的，不認為這是不義的，不認為這是不合道理的。在上位的戰戰兢兢地畏懼下屬，在下位的虎視眈眈地伺機而動。平時就甜言蜜語、委曲求全地互相奉承取悅，一旦找到機會，就狠心使詐、互相殘害。成功的人被認為是賢能，失敗的人被認為是愚蠢。不再過問尊卑的秩序、是非的道理。別人既然這樣做了，我也就效仿他。下屬既然這樣說了，上級也就聽從他。前面的人既然這樣做了，後面的人也就沿襲他。唉！如果不是有彥聖的老師乘願力而來，積累百年的功德，這種弊端恐怕就無法革除了（與舜和尚的書信）。』
月堂和尚在凈慈寺住持的時間最長。有人問：『和尚您弘揚佛法多年，沒聽說您門下有弟子，難道不辜負了妙湛（指凈慈寺）這個名字嗎？』月堂和尚沒有回答。過了幾天，那人又問起這件事。月堂和尚說：『你沒聽說過嗎？過去有個人種瓜，非常愛惜它，在盛夏的正午給瓜澆水，結果瓜很快就腐爛了。這是為什麼呢？他對瓜的愛護並不是不勤勞，但是澆水不
【English Translation】 English version: Four commanderies (four administrative regions). Wherever he went, he was cautious and diligent, taking it as his mission to promote Buddhism and establish monasteries. In the fifth year of Chunxi, he retired from Jingci Temple in West Lake. He left a verse: 'For six years I swept the imperial capital's temple, turning rubble into a palace of Śakra and Brahma. Today, my work is done, I return, a clear breeze rises from my staff in all directions.' The local gentry and common people tried to persuade him to stay, but he still took a small boat to Tianning Temple in Xiuzhou. Not long after, he manifested illness and bid farewell to everyone before passing away (according to his biography).
Venerable Yuetang Chang said: 'In the past, Chan Master Dazhi worried that monks in the degenerate age would be arrogant and lazy, so he specially formulated rules to prevent this. According to each person's ability, different positions were set up. The abbot lived in the abbot's room, and the assembly lived in the common hall. The heads of the ten offices were arranged with a solemnity like that of government offices. Those in higher positions grasped the general principles, and those in lower positions managed the specific affairs. So that superiors and subordinates supported each other, like the body directing the arm, and the arm directing the finger. No one failed to follow and obey. The reason why the predecessors followed, inherited, and carefully practiced these rules was because the legacy of the ancient sages had not yet disappeared. Recently, I have seen the decline of monasteries, scholars value versatility and despise upholding integrity, admire extravagance and despise sincerity and simplicity, and gradually become extravagant and hypocritical day by day and month by month. At first, they just wanted to be temporarily comfortable, but after they became accustomed to playing around, they thought it was a matter of course, and did not think it was unjust or unreasonable. Those in higher positions were apprehensive and afraid of their subordinates, and those in lower positions were watching their superiors with covetous eyes. Usually, they flattered and pleased each other with sweet words and humble gestures, but once they found an opportunity, they would be ruthless and cunning, and harm each other. Those who succeeded were considered virtuous, and those who failed were considered foolish. They no longer asked about the order of seniority or the principles of right and wrong. Since others did this, I would imitate them. Since the subordinates said this, the superiors would listen to them. Since the predecessors did this, the successors would follow them. Alas! If it were not for a teacher of great virtue and wisdom coming by the power of vows, accumulating a hundred years of merit, this drawback would probably not be eradicated (Letter to Venerable Shun).'
Venerable Yuetang stayed at Jingci Temple for the longest time. Someone asked: 'Venerable, you have been promoting Buddhism for many years, but I have not heard of any disciples under your tutelage. Aren't you failing the name of Miaozhan (referring to Jingci Temple)?' Venerable Yuetang did not answer. A few days later, the person asked about it again. Venerable Yuetang said: 'Have you not heard of it? In the past, there was a person who planted a melon and cherished it very much. He watered the melon at noon in the middle of summer, and as a result, the melon quickly rotted. Why is that? It was not that he was not diligent in caring for the melon, but the watering was not
以時。適所以敗之也。諸方老宿提挈衲子。不觀其道業內充才器宏遠。止欲速其為人。逮審其道德則淫污。察其言行則乖戾。謂其公正則邪佞。得非愛之過其分乎。是正猶日中之灌瓜也。予深恐識者笑。故不為也(北山記聞)。
月堂曰。黃龍居積翠。困病三月不出。真凈宵夜懇禱。以至然頂煉臂仰祈陰相。黃龍聞之責曰。生死固吾分也。爾參禪不達理若是。真凈從容對曰。叢林可無克文不可無和尚。識者謂。真凈敬師重法。其誠至此。他日必成大器(北山記聞)。
月堂曰。黃太史魯直嘗言。黃龍南禪師器量深厚。不為事物所遷。平生無矯飾。門弟子有終身不見其喜怒者。雖走使致力之輩。一以誠待之。故能不動聲氣而起慈明之道。非茍然也(一本見黃龍石刻)。
月堂曰。建炎己酉上巳日。鐘相叛于澧陽。文殊導禪師厄于難。賊勢既盛。其徒逸去。師曰。禍可避乎。即毅然處於丈室。竟為賊所害。無垢居士跋其法語曰。夫愛生畏死人之常情。惟至人悟其本不生。雖生而無所愛。達其未嘗滅。雖死而無所畏。故能臨死生禍患之際。而不移其所守。師其人乎。以師道德節義。足以教化叢林垂範後世。師名正導。眉州丹棱人。佛鑒之嗣也(一本見廬山嶽府惠太師記聞)。
心聞賁和尚曰。衲子
【現代漢語翻譯】 現代漢語譯本：在這個時候，急於求成反而會導致失敗。各地的老修行們提拔僧人，不看重他們的道業是否充實，才華器量是否宏大深遠，只想著快速讓他們成名。等到考察他們的道德，卻發現他們淫亂污穢；觀察他們的言行，卻發現他們乖張悖逆；說他們公正，實際上卻奸邪虛偽。這難道不是愛他們太過分了嗎？這就像在中午給瓜澆水一樣（比喻徒勞無功）。我深深地擔心會被有見識的人嘲笑，所以不做這種事。（出自《北山記聞》）
月堂說：黃龍禪師住在積翠庵，因病困擾三個月沒有出門。真凈禪師日夜懇切祈禱，甚至燒頂、煉臂，仰求冥冥中的幫助。黃龍禪師聽后責備他說：『生死本來就是我的命數啊！你參禪悟道竟然如此不通達！』真凈禪師從容地回答說：『叢林可以沒有克文，但不能沒有和尚您啊！』有見識的人認為，真凈禪師尊敬師父，重視佛法，他的誠心到了這種地步，將來必定能成就大器。（出自《北山記聞》）
月堂說：黃太史魯直（黃庭堅，字魯直）曾經說過，黃龍南禪師（黃龍慧南禪師）的器量深厚，不被外物所動搖，一生沒有虛偽的裝飾。他的門下弟子中，有人終身都沒有見過他發怒或高興的樣子。即使是對待跑腿做事的下人，他也一概以誠相待。所以他能不動聲色地復興慈明禪師的道風，這絕不是偶然的。（這個說法也見於《黃龍石刻》）
月堂說：建炎己酉年（公元1119年）三月三日，鐘相在澧陽發動叛亂，文殊導禪師遭遇劫難。賊寇的勢力非常強盛，他的弟子們都逃散了。禪師說：『災禍可以逃避嗎？』於是毅然地留在丈室裡，最終被賊寇殺害。無垢居士在他的法語後面寫道：『愛惜生命，畏懼死亡，是人之常情。只有得道之人才能領悟到生命本來不生，所以即使活著也沒有什麼可愛的；通達了生命未曾滅亡，所以即使死亡也沒有什麼可畏懼的。因此能夠在面臨生死禍患的時候，也不改變自己的操守。文殊導禪師就是這樣的人啊！』憑藉禪師的道德節義，足以教化叢林，為後世樹立榜樣。禪師名叫正導，是眉州丹棱人，是佛鑒禪師的嗣法弟子。（這個說法也見於《廬山嶽府惠太師記聞》）
心聞賁和尚說：僧人
【English Translation】 English version: At this time, being overly eager to achieve success is precisely what leads to failure. Elder monks from various places promote novices without considering whether their understanding of the Dharma is substantial or their talent and capacity are vast and profound. They only aim to make them famous quickly. But when their morality is examined, it is found to be lewd and corrupt; when their words and actions are observed, they are found to be perverse and contrary. They are called just, but in reality, they are deceitful and flattering. Isn't this loving them too much? It's like watering melons at midday (a metaphor for futile effort). I deeply fear being laughed at by those with discernment, so I don't do such things. (From 'Records Heard at North Mountain')
Yuetang said: Zen Master Huanglong (Huanglong Huinan) resided at Jicui Hermitage and was confined by illness for three months without going out. Zen Master Zhenjing earnestly prayed day and night, even burning his head and searing his arm, seeking help from the unseen. Zen Master Huanglong, upon hearing this, rebuked him, saying, 'Birth and death are inherently my destiny! How can your understanding of Zen be so unenlightened!' Zen Master Zhenjing calmly replied, 'The Sangha can do without Kewen, but it cannot do without you, Venerable!' Those with discernment believe that Zen Master Zhenjing respected his teacher and valued the Dharma. His sincerity reached such a point that he would surely become a great vessel in the future. (From 'Records Heard at North Mountain')
Yuetang said: Grand Historian Huang Luzhi (Huang Tingjian) once said that Zen Master Huanglong Nan (Huanglong Huinan) had a profound capacity and was not swayed by external things. He had no artificiality in his life. Among his disciples, some never saw him show joy or anger. Even to those who ran errands and did chores, he treated them with sincerity. Therefore, he was able to revive the teachings of Zen Master Ciming without making a fuss. This was not accidental. (This account is also found in 'Huanglong Stone Inscriptions')
Yuetang said: On the third day of the third month in the Jianyan year of Jiyou (1119 AD), Zhong Xiang rebelled in Liyang, and Zen Master Wenshu Dao encountered hardship. The rebels' power was very strong, and his disciples fled. The Zen Master said, 'Can disaster be avoided?' Then he resolutely remained in his abbot's room and was eventually killed by the rebels. Layman Wugou wrote after his Dharma talk: 'Cherishing life and fearing death are common human emotions. Only the enlightened realize that life is inherently unborn, so even in life, there is nothing to cherish; they understand that life has never ceased, so even in death, there is nothing to fear. Therefore, they can face life, death, and disaster without changing their principles. Zen Master Wenshu Dao was such a person!' With the Zen Master's morality and integrity, he is sufficient to teach the Sangha and set an example for future generations. The Zen Master's name was Zhengdao, and he was from Danleng in Meizhou. He was a Dharma heir of Zen Master Fojian. (This account is also found in 'Records Heard at Yuefu of Mount Lu')
Zen Master Xinwen Ben said: Monks
因禪致病者多。有病在耳目者。以瞠眉努目側耳點頭為禪。有病在口舌者。以顛言倒語胡喝亂喝為禪。有病在手足者。以進前退後指東劃西為禪。有病在心腹者。以窮玄究妙超情離見為禪。據實而論無非是病。惟本色宗師明察幾微。目擊而知其會不會。入門而辨其到不到。然後用一錐一劄。脫其廉纖攻其搭滯。驗其真假定其虛實。而不守一方便昧乎變通。俾終蹈于安樂無事之境。而後已矣(語錄)。
心聞曰。古云。千人之秀曰英。萬人之英曰杰。衲子有智行聞于叢林者。豈非近英傑之士耶。但能勤而參究去虛取實。各得其用。則院無大小眾無多寡。皆從其化矣。昔風穴之白丁。藥山之牛欄。常公之大梅。慈明之荊楚當此之時。悠悠之徒。若以位貌相求。必見而詒之。一旦據師席登華座。萬指圍繞發輝佛祖叔世之光明。叢林孰不望風而靡。矧前輩皆負瑰偉之材英傑之氣。尚能區區于未遇之際。含恥忍垢。混世同波而若是。況降茲者歟。烏乎古猶今也。此猶彼也。若必待藥山風穴而師之。千載一遇也。若必待大梅慈明而友之。百世一出也。蓋事有從微而至著。功有積小而成大。未見不學而有成。不修而先達者。若悟此理師可求友可擇。道可學德可修。則天下之事何施而不可。古云。知人誠難聖人所病。況其他乎(
【現代漢語翻譯】 現代漢語譯本： 因為禪修而生病的人很多。有的是耳目生病，表現爲瞪眉努眼、側耳點頭，卻以為這就是禪。有的是口舌生病，表現爲胡言亂語、亂喊亂叫，卻以為這就是禪。有的是手足生病，表現爲前進後退、指東劃西，卻以為這就是禪。有的是心腹生病，表現爲窮究玄妙、超脫情感見解，卻以為這就是禪。說實話，這些都不是禪，而是病。只有真正有本色的宗師才能明察細微之處，親眼看到就能知道他是否會開悟，入門就能辨別他是否真正到達了那個境界。然後用錐子或刀子，去除他的細微執著，攻克他的停滯不通之處，驗證他的真假，確定他的虛實。而不是隻守著一種方便法門，不明白變通，最終使他達到安樂無事的境界，這樣才算完成。（語錄）
心聞說：古人說，一千人中的優秀者稱為『英』，一萬人中的英才稱為『杰』。衲子（ná zǐ，僧人的謙稱）中有智慧和德行在叢林（cóng lín，指寺院）中聞名的，難道不是接近英傑之士嗎？只要能夠勤奮地參究，去除虛假的，獲取真實的，各自發揮作用，那麼寺院無論大小，僧眾無論多少，都會受到他的教化。從前風穴（Fēng Xué，唐末五代時期的禪宗大師）是平民，藥山（Yào Shān，唐代禪宗大師）在牛欄，常公（Cháng Gōng，指大梅法常禪師）在大梅山，慈明（Cí Míng，宋代禪宗大師）在荊楚。在他們未成名的時候，庸碌之輩如果以地位和相貌來衡量他們，一定會輕視他們。一旦他們登上師席，坐在高座上，無數人圍繞著他們，發揚光大佛祖在末世的光明，叢林中誰不望風披靡？況且前輩們都具有卓越的才能和英傑的氣概，尚且能夠在未遇到賞識的時候，含恥忍辱，與世俗同流合污。更何況是現在的人呢？唉！古代和現在一樣，這裡和那裡一樣。如果一定要等到藥山、風穴這樣的人才來作為老師，那是千年難遇的。如果一定要等到大梅、慈明這樣的人才來作為朋友，那是百世難出一個的。事情是從細微之處發展到顯著的，功勞是從積累小事而成就大的。沒有見過不學習就能有成就，不修行就能先達的人。如果領悟了這個道理，老師可以尋求，朋友可以選擇，道可以學習，德可以修養，那麼天下事還有什麼不能成功的呢？古人說，瞭解人確實很難，連聖人都為此感到困擾，更何況其他人呢？
【English Translation】 English version: Many fall ill due to Chan practice. Some develop ailments in their ears and eyes, mistaking strained eyebrows, glaring eyes, cocked ears, and nodding heads for Chan. Others suffer from afflictions of the mouth and tongue, taking nonsensical babbling and wild shouting as Chan. Some experience problems in their hands and feet, considering advancing and retreating, pointing east and west as Chan. Still others have ailments in their heart and abdomen, regarding the exhaustive pursuit of the mysterious and profound, transcending emotions and views as Chan. In truth, these are all illnesses. Only a true master of genuine character can discern subtle nuances, knowing at a glance whether one will awaken, and distinguishing upon entry whether one has truly arrived at the destination. Then, with a single awl or knife, they remove the subtle attachments, overcome the stagnation, verify the authenticity, and determine the truth from the falsehood. They do not cling to a single expedient method, remaining ignorant of adaptation, but ultimately lead one to the realm of peace and tranquility. Only then is the task complete. (Sayings)
Xin Wen said: The ancients said, 'One outstanding among a thousand is called a 'hero'; one outstanding among ten thousand is called a 'leader'.' Are not those monastics who are known in the Sangha (sēng qié, monastic community) for their wisdom and conduct close to being heroes and leaders? If they can diligently investigate, discard the false, and embrace the true, each fulfilling their role, then whether the monastery is large or small, and whether the Sangha is numerous or few, all will be transformed by them. In the past, Feng Xue (Fēng Xué, Chan master of the late Tang and Five Dynasties period) was a commoner, Yao Shan (Yào Shān, Chan master of the Tang Dynasty) was in a cattle pen, Chang Gong (Cháng Gōng, referring to Great Master Damei Fachang) was on Damei Mountain, and Ci Ming (Cí Míng, Chan master of the Song Dynasty) was in Jingchu. In their early days, ordinary people, judging them by their status and appearance, would surely have looked down upon them. But once they ascended the teacher's seat and sat on the high throne, surrounded by countless people, radiating the light of the Buddha and the Patriarchs in the degenerate age, who in the Sangha would not be swept away by their influence? Moreover, the predecessors all possessed extraordinary talents and heroic spirit, yet they were able to endure humiliation and blend in with the world when they were not recognized. How much more so should those of later generations? Alas! The past is like the present, here is like there. If one must wait for someone like Yao Shan or Feng Xue to be their teacher, it is a once-in-a-millennium occurrence. If one must wait for someone like Damei or Ci Ming to be their friend, it is a once-in-a-century occurrence. Matters progress from the subtle to the obvious, and merit accumulates from small deeds to great accomplishments. I have never seen anyone achieve success without learning, or attain enlightenment without cultivation. If one understands this principle, teachers can be sought, friends can be chosen, the Way can be learned, and virtue can be cultivated. Then what in the world cannot be accomplished? The ancients said, 'Knowing people is truly difficult, even the sages are troubled by it, how much more so are others?'
與竹庵書)。
心聞曰。教外別傳之道。至簡至要。初無他說。前輩行之不疑。守之不易。天禧間雪竇以辯博之才。美意變弄求新琢巧。繼汾陽為頌古。籠絡當世學者。宗風由此一變矣。逮宣政間。圓悟又出己意離之為碧巖集。彼時邁古淳全之士。如寧道者死心靈源佛鑒諸老。皆莫能回其說。於是新進後生珍重其語。朝誦暮習謂之至學。莫有悟其非者。痛哉。學者之心術壞矣。紹興初。佛日入閩見學者牽之不返。日馳月騖浸漬成弊。即碎其板辟其說。以至祛迷援溺剔繁撥劇摧邪顯正。特然而振之。衲子稍知其非而不復慕。然非佛日高明遠見乘悲願力救末法之弊。則叢林大有可畏者矣(與張子韶書)。
拙庵佛照光和尚。初參雪堂于薦福。有相者一見而器之。謂雪堂曰。眾中光上座。頭顱方正。廣顙豐頤。七處平滿。他日必為帝王師。孝宗皇帝淳熙初。召對稱旨。留內觀堂七宿。待遇優異。度越前來。賜佛照之名聞于天下(記聞)。
拙庵謂虞尹文丞相曰。大道洞然本無愚智。譬如伊呂起于耕漁為帝王師。詎可以智愚階級而能擬哉。雖然非大丈夫。其孰能與焉(廣錄)。
拙庵曰。璇野庵常言。黃龍南禪師寬厚忠信恭而慈愛。量度凝遠博學洽聞。常同云峰悅遊湖湘避雨樹下。悅箕踞相對。南獨
【現代漢語翻譯】 現代漢語譯本： （與竹庵的信）。
心聞說：『教外別傳的道理，至簡至要，最初沒有什麼其他的說法。前輩們實行它毫不懷疑，但要守護它卻不容易。天禧年間，雪竇以辯才和博學，用美好的意圖改變和玩弄，追求新奇和精巧。他繼承汾陽的傳統來頌古，籠絡當時的學者，宗風由此改變了。到了宣政年間，圓悟又用自己的意思將它分離出來，編成《碧巖集》。那時崇尚古樸純全的人，如寧道者、死心、靈源、佛鑒等老禪師，都不能改變他的說法。於是新進的後生珍重他的話語，早晚誦讀學習，認為這是最高的學問，沒有人領悟到其中的錯誤。真是可悲啊！學者的心術壞了。紹興初年，佛日來到福建，看到學者們被牽引而不能返回，日復一日地沉溺其中，逐漸形成弊端，於是就粉碎了《碧巖集》的木板，駁斥其中的說法，以至於祛除迷惑，援救溺水者，剔除繁瑣，撥開劇烈，摧毀邪惡，顯揚正義，特別地振作起來。衲子們稍微知道其中的錯誤，就不再羨慕它了。然而如果不是佛日高明遠見，憑藉悲願的力量來救治末法的弊端，那麼叢林就大有可畏之處了。』（與張子韶的信）。
拙庵佛照光和尚（Zhuoan Fozhao Guang Heshang），最初在薦福寺參拜雪堂禪師。有一個相面的人一見到他就很器重他，對雪堂禪師說：『眾僧中的光上座，頭顱方正，額頭寬闊，面頰豐滿，七處都平滿，將來必定成為帝王之師。』孝宗皇帝淳熙初年，召見他，他的回答很合皇帝的心意，於是被留在內觀堂七個晚上，待遇非常優厚，超過了以往的人，被賜予『佛照』的稱號，名聞天下。（記聞）。
拙庵對虞允文丞相（Yu Yunwen Chengxiang）說：『大道洞徹明白，本來就沒有愚笨和智慧的分別。譬如伊尹（Yi Yin）和呂尚（Lü Shang）從耕田和打漁中興起，成為帝王之師，怎麼可以用智慧和愚笨的等級來衡量呢？雖然如此，如果不是大丈夫，誰能夠做到呢？』（廣錄）。
拙庵說：『璇野庵（Xuanye An）常說，黃龍南禪師（Huanglong Nan Chanshi）寬厚忠信，恭敬而慈愛，度量深遠，博學多聞。他常常和云峰悅禪師（Yunfeng Yue Chanshi）一起遊歷湖湘，在樹下避雨。云峰悅禪師隨意地坐著，黃龍南禪師卻獨自
【English Translation】 English version: (Letter to Zhuan)
Xinwen said: 'The way of special transmission outside the teachings is extremely simple and essential. Initially, there is no other explanation. The predecessors practiced it without doubt, but guarding it is not easy. During the Tianxi period, Xuedou, with his talent for debate and extensive learning, used good intentions to change and manipulate, seeking novelty and ingenuity. He continued the tradition of Fenyang to praise the ancients, co-opting contemporary scholars, and the style of the sect changed as a result. By the Xuanzheng period, Yuanwu again used his own ideas to separate it, compiling the 'Biyan Lu' (Blue Cliff Record). At that time, those who valued antiquity and purity, such as Daozhe Ning, Sixin, Lingyuan, and the old Chan masters like Fojian, were unable to change his teachings. Thus, the newly advanced younger generation cherished his words, reciting and studying them morning and evening, considering it the highest learning, and no one realized its errors. Alas! The minds of scholars are corrupted. In the early years of Shaoxing, Fori came to Fujian and saw that scholars were being led astray and could not return, becoming increasingly immersed in it day by day, gradually forming a malady. Therefore, he shattered the wooden blocks of the 'Biyan Lu', refuted its teachings, to the point of dispelling confusion, rescuing the drowning, eliminating the superfluous, clearing away the intense, destroying evil, and manifesting righteousness, especially invigorating it. The monks slightly knew its errors and no longer admired it. However, if it were not for Fori's high intelligence and far-sightedness, relying on the power of compassion and vows to remedy the ills of the Dharma-ending age, then the monasteries would have much to fear.' (Letter to Zhang Zishao).
Zen Master Zhuoan Fozhao Guang (Zhuoan Fozhao Guang Heshang), initially visited Zen Master Xuetang at Jianfu Temple. A physiognomist saw him and valued him greatly, saying to Zen Master Xuetang: 'The monk Guang in the assembly has a square head, a broad forehead, full cheeks, and seven features that are all level and full. In the future, he will surely become a teacher of emperors.' In the early years of the Chunxi reign of Emperor Xiaozong, he was summoned and his answers pleased the emperor, so he was kept in the Inner Observation Hall for seven nights, receiving very generous treatment, surpassing those before him, and was given the name 'Fozhao', becoming famous throughout the world. (Recorded News).
Zhuoan said to Prime Minister Yu Yunwen (Yu Yunwen Chengxiang): 'The Great Way is clear and bright, and there is originally no distinction between foolishness and wisdom. For example, Yi Yin (Yi Yin) and Lü Shang (Lü Shang) arose from farming and fishing to become teachers of emperors. How can it be measured by the levels of wisdom and foolishness? Although this is so, if it were not for a great man, who could do it?' (Extensive Records).
Zhuoan said: 'Xuanye An (Xuanye An) often said that Zen Master Huanglong Nan (Huanglong Nan Chanshi) was generous, faithful, respectful, and loving, with profound measure, extensive learning, and wide knowledge. He often traveled with Zen Master Yunfeng Yue (Yunfeng Yue Chanshi) to Hunan and Hubei, sheltering from the rain under trees. Zen Master Yunfeng Yue sat casually, while Nan alone
危坐。悅瞋目視之曰。佛祖妙道不是三家村古廟裡土地作死模樣。南稽首謝之。危坐愈甚。故黃太史魯直稱之曰。南公動靜不忘恭敬真叢林主也(幻庵集)。
拙庵曰率。身臨眾要以智遣妄。除情須先覺。背覺合塵則心矇蔽矣。智愚不分則事紊亂矣(晝監寺書)。
拙庵曰。佛鑒住太平。高庵充維那。高庵齒少氣豪。下視諸方。少有可其意者。一日齋時鳴楗。見行者別器置食于佛鑒前。高庵出堂厲聲曰。五百僧善知識作遮般去就。何以范模後學。佛鑒如不聞見。逮下堂詢之。乃水齏菜。蓋佛鑒素有脾疾不食油。故高庵有愧。詣方丈告退。佛鑒曰。維那所言甚當。緣惠勤病乃爾嘗聞聖人言。以理通諸礙。所食既不優於眾。遂不疑也。維那志氣明遠。他日當柱石宗門。幸勿以此芥蒂。逮佛鑒遷智海。高庵過龍門。后為佛眼之嗣。
拙庵曰。大凡與官員論道酬酢。須是刬去知解勿令他坐在窠窟里。直要單明向上一著子。妙喜先師嘗言。士大夫相見有問即對。無問即不可。又須是箇中人。始得此語有補於時。不傷住持之體。切宜思之(與興化普庵書)。
拙庵曰。地之美者善養物。主之仁者善養士。今稱住持者。多不以眾人為心。急己所欲惡聞善言。好蔽過惡恣行邪行。徒快一時之意。返被小人就其
【現代漢語翻譯】 現代漢語譯本：
危坐。悅（僧人名）瞋目視之曰：『佛祖妙道不是三家村古廟裡土地作死模樣。』南（僧人名）稽首謝之。危坐愈甚。故黃太史魯直稱之曰：『南公動靜不忘恭敬，真叢林主也。』（《幻庵集》） 拙庵（僧人名）曰：『率身臨眾，要以智遣妄。除情須先覺。背覺合塵，則心矇蔽矣；智愚不分，則事紊亂矣。』（《晝監寺書》） 拙庵曰：『佛鑒（僧人名）住太平，高庵（僧人名）充維那（寺院中負責僧眾事務的職位）。高庵齒少氣豪，下視諸方，少有可其意者。一日齋時鳴楗（一種寺院用具），見行者別器置食于佛鑒前。高庵出堂厲聲曰：『五百僧善知識作遮般去就，何以范模後學？』佛鑒如不聞見。逮下堂詢之，乃水齏菜。蓋佛鑒素有脾疾不食油，故高庵有愧，詣方丈告退。佛鑒曰：『維那所言甚當，緣惠勤病乃爾。嘗聞聖人言，以理通諸礙。所食既不優於眾，遂不疑也。維那志氣明遠，他日當柱石宗門，幸勿以此芥蒂。』逮佛鑒遷智海，高庵過龍門，后為佛眼之嗣。 拙庵曰：『大凡與官員論道酬酢，須是刬去知解，勿令他坐在窠窟里。直要單明向上一著子。妙喜（僧人名）先師嘗言：『士大夫相見有問即對，無問即不可。』又須是箇中人，始得此語有補於時，不傷住持之體。切宜思之。』（《與興化普庵書》） 拙庵曰：『地之美者善養物，主之仁者善養士。今稱住持者，多不以眾人為心，急己所欲，惡聞善言，好蔽過惡，恣行邪行，徒快一時之意，返被小人就其
【English Translation】 English version:
He sat upright. Yue (a monk's name) glared at him and said, 'The profound path of the Buddha is not like the dying appearance of the local deity in a village temple.' Nan (a monk's name) bowed his head in thanks. He sat even more upright. Therefore, Grand Historian Huang Luzhi praised him, saying, 'Master Nan is always mindful of reverence in his movements, truly a master of the monastic community.' (From 'Collected Works of Huan'an') Zhuo'an (a monk's name) said, 'Leading and facing the multitude, one must use wisdom to dispel delusion. To eliminate emotions, one must first awaken. Turning away from awakening and conforming to the dust, the mind becomes obscured; if wisdom and foolishness are not distinguished, affairs become chaotic.' (From 'Letter to the Supervisor of the Day') Zhuo'an said, 'Fojian (a monk's name) resided at Taiping, and Gao'an (a monk's name) served as the director (a position in the monastery responsible for the affairs of the monks). Gao'an was young and spirited, looking down on all quarters, rarely finding anyone to his liking. One day, during the meal, the wooden clapper (a monastic instrument) was sounded, and he saw an attendant placing food in a separate bowl before Fojian. Gao'an came out of the hall and sternly said, 'How can five hundred monks, good teachers, act in such a way? How can this serve as a model for later learners?' Fojian acted as if he neither heard nor saw. When he went down the hall and inquired, he found it was watery vegetable gruel. Because Fojian had a spleen ailment and did not eat oil, Gao'an felt ashamed and went to the abbot's room to resign. Fojian said, 'What the director said is very appropriate, it is because Huiquin is ill. I have heard the sage say, 'Use reason to overcome all obstacles.' Since what I eat is not superior to the others, I did not suspect anything. The director has a clear and far-reaching ambition, and will one day be a pillar of the Dharma gate. I hope you will not hold this against yourself.' When Fojian moved to Zhihai, Gao'an passed through Longmen, and later became a successor of Foyan. Zhuo'an said, 'In general, when discussing the Way and exchanging courtesies with officials, one must eliminate intellectual understanding and not allow them to sit in a rut. One must directly clarify the single upward pointing. The late teacher Miaoxi (a monk's name) once said, 'When meeting with scholar-officials, answer when asked, but do not speak when not asked.' Moreover, one must be an insider to make these words beneficial to the times and not harm the dignity of the abbot. Consider this carefully.' (From 'Letter to Pu'an of Xinghua') Zhuo'an said, 'Good land nourishes things well, and a benevolent master nourishes scholars well. Those who are now called abbots often do not have the people in mind, are eager for their own desires, hate to hear good words, like to cover up their faults, and freely engage in evil deeds, merely seeking temporary pleasure, only to be taken advantage of by petty people.
好惡取之。則住持之道。安得不危乎(與洪老書)。
拙庵謂野庵曰。丞相紫巖居士言。妙喜先師。平生以道德節義勇敢為先。可親不可疏。可近不可迫。可殺不可辱。居處不淫。飲食不溽。臨生死禍患視之如無。正所謂干將鏌鎁難與爭鋒。但虞傷闕耳。后如紫巖之言(幻庵記聞)。
拙庵曰。野庵住持。通人情之始終。明叢林之大體。嘗謂予言。為一方主者。須擇有志行衲子相與毗贊。猶𩬊之有梳面之有鑑。則利病好醜不可得而隱矣。如慈明得楊岐。馬祖得百丈。以水投水莫之逆也(幻庵集)。
拙庵曰。末學膚受徒貴耳賤目。終莫能究其奧妙。故曰。山不厭高。中有重巖積翠。海不厭深。內有四溟九淵。欲究大道要在窮其高深。然後可以照燭幽微應變不窮矣(與覲老書)。
拙庵謂尤侍郎曰。聖賢之意。含緩而理明。優遊而事顯。所用之事不期以速成。而許以持久。不許以必進。而許以庶幾。用是推聖賢之意。故能亙萬世而持之無過失者乃爾(幻庵集)。
侍郎尤公曰。祖師以前無住持事。其後應世行道迫不得已。然居則蓬蓽取蔽風雨。食則粗糲取充飢餒。辛苦憔悴有不堪其憂。而王公大人至有愿見而不可得者。故其所建立。皆磊磊落落驚天動地。後世不然。高堂廣廈。美衣豐食
【現代漢語翻譯】 現代漢語譯本： 如果以個人喜好來取捨，那麼住持（寺院主持）的道義怎麼能不岌岌可危呢？（與洪老書信中提到）。 拙庵（人名，不清楚具體指誰）對野庵（人名，不清楚具體指誰）說，丞相紫巖居士（人名，不清楚具體指誰）說，妙喜先師（人名，指妙喜禪師，也稱大慧宗杲）平生以道德、節義、勇敢為先，應該親近而不應該疏遠，可以接近但不可以逼迫，可以殺死但不可以侮辱。居住不追求淫靡，飲食不追求肥膩。面對生死禍患，視若無睹。這正是所謂的幹將（寶劍名）鏌鎁（寶劍名）難以與之爭鋒，只是擔心有所損傷罷了。後來正如紫巖所說。（幻庵記聞）。 拙庵說，野庵住持通曉人情世故的始終，明白叢林（指寺院）的大體。曾經對我說，作為一個地方的主持，必須選擇有志向和德行的僧人來互相輔助。就像𩬊（一種頭飾）需要梳子，面容需要鏡子一樣，那麼利弊好壞就無所遁形了。就像慈明（人名，指慈明禪師）得到楊岐（人名，指楊岐方會），馬祖（人名，指馬祖道一）得到百丈（人名，指百丈懷海）一樣，如同以水投水，沒有阻礙。（幻庵集）。 拙庵說，後來的學人只學到皮毛，徒然重視聽聞而輕視實踐，最終不能夠探究其中的奧妙。所以說，山不厭高，山中才有重疊的山峰和堆積的翠綠；海不厭深，海中才有四溟（四個大海）九淵（九個深淵）。想要探究大道，關鍵在於窮盡其高深，然後才可以照亮幽微之處，應付變化無窮。（與覲老書信中提到）。 拙庵對尤侍郎（官名，不清楚具體指誰）說，聖賢的意圖，包含著舒緩而道理分明，從容不迫而事情顯現。所使用的方法不期望快速成功，而是期望持久；不期望一定能進步，而是期望或許可以。用這種方式來推斷聖賢的意圖，所以能夠貫穿萬世而保持沒有過失。（幻庵集）。 侍郎尤公說，祖師（指禪宗的祖師）以前沒有住持的事情，後來爲了應世行道，迫不得已才擔任。然而居住的房屋只是用蓬草和荊條來遮蔽風雨，吃的食物只是粗糧來充飢。辛苦憔悴，有很多難以忍受的憂愁，而王公大人甚至有想要見一面都不可得的。所以他們所建立的，都是光明磊落、驚天動地的事業。後世的人不是這樣，建造高大的房屋，穿著華美的衣服，吃著豐盛的食物。
【English Translation】 English version: If choices are made based on personal preferences, how can the path of the abbot (Zhuchi, the head of a monastery) not be in danger? (Mentioned in a letter to Hong Lao). Zhuo An (person's name, unclear who specifically) said to Ye An (person's name, unclear who specifically), Chancellor Ziyan Jushi (person's name, unclear who specifically) said that Master Miaoxi (person's name, referring to Zen Master Miaoxi, also known as Dahui Zonggao) always prioritized morality, integrity, and courage. He should be approached and not alienated, can be near but not forced, can be killed but not humiliated. He did not pursue extravagance in living, nor did he pursue rich food in eating. Facing life, death, and disasters, he regarded them as nothing. This is exactly what is meant by Gan Jiang (sword name) and Mo Ye (sword name) being difficult to compete with, only worrying about being damaged. Later, it was as Ziyan said. (Huan'an's Records). Zhuo An said that Abbot Ye An understands the beginning and end of human relationships and understands the overall structure of the Sangha (Conglin, referring to the monastery). He once said to me that as the head of a place, one must choose monks with aspirations and virtues to assist each other. Just like a hairpin (𩬊) needs a comb and a face needs a mirror, then the advantages, disadvantages, good, and bad cannot be hidden. Just like Ciming (person's name, referring to Zen Master Ciming) obtained Yangqi (person's name, referring to Yangqi Fanghui), and Mazu (person's name, referring to Mazu Daoyi) obtained Baizhang (person's name, referring to Baizhang Huaihai), it is like throwing water into water, without any obstacles. (Huan'an Collection). Zhuo An said that later learners only learn the superficial, valuing hearing and devaluing practice, and ultimately cannot explore its mysteries. Therefore, it is said that mountains are never too high, and there are overlapping peaks and accumulated greenery in the mountains; the sea is never too deep, and there are four seas (Si Ming, four great seas) and nine abysses (Jiu Yuan, nine deep abysses) in the sea. If you want to explore the Great Path, the key is to exhaust its height and depth, and then you can illuminate the subtle and respond to endless changes. (Mentioned in a letter to Jin Lao). Zhuo An said to Vice Minister You (official title, unclear who specifically), the intentions of the sages contain gentleness and clear reasoning, leisurely and things are revealed. The methods used do not expect quick success, but expect persistence; do not expect certain progress, but expect perhaps. Using this method to infer the intentions of the sages, they can run through all ages and remain without fault. (Huan'an Collection). Vice Minister You said that before the Patriarchs (Zushi, referring to the Patriarchs of Zen Buddhism), there was no matter of being an abbot. Later, in order to respond to the world and practice the Way, they had no choice but to take on the role. However, the houses they lived in were only covered with thatch and thorns to shelter from the wind and rain, and the food they ate was only coarse grains to fill their hunger. They were so tired and haggard that there were many unbearable sorrows, and even princes and nobles wanted to see them but could not. Therefore, what they established were all upright and earth-shattering undertakings. Later generations are not like this, building tall houses, wearing beautiful clothes, and eating rich food.
。頤指如意於是波旬之徒。始洋洋然動其心。趑趄權門搖尾乞憐。甚者巧取豪奪。如正晝攫金。不復知世間有因果事。妙喜此書。豈特為博山設。其拈盡諸方自來習氣不遺毫𩬊。如飲滄公上池之水洞見肝腑。若能信受奉行。安用別求佛法(見靈隱石刻)。
侍郎尤公謂拙庵曰。昔妙喜中興臨濟之道于凋零之秋。而性尚謙虛未嘗馳騁見理。平生不趨權勢不茍利養。嘗曰。萬事不可佚豫為。不可奢態持。蓋有利於時而便於物者。有其過而無其功者。若縱之奢佚則不濟矣。不肖佩服斯言。遂為終身之戒。老師昨者遭遇主上留宿觀堂。實為佛法之幸。切冀不倦悲願。使進善之途開明。任眾之道益大。庶幾後生晚輩。不謀近習。各懷遠圖。豈不為叢林之利濟乎(然侍者記聞)。
密庵杰和尚曰。叢林興衰在於禮法。學者美惡在乎俗習。使古之人巢居穴處澗飲木食行之於今時。則不可也。使今之人豐衣文采飯粱嚙肥行之於古時。亦不可也。安有他哉。習不習故。夫人朝夕見者為常。必謂天下事正宜如此。一旦驅之就彼去此。非獨生疑而不信。將恐亦不從矣。用是觀之。人情安於所習駭其未見。是其常情。又何足怪(與施司諫書)。
密庵謂悟首座曰。叢林中。惟浙人輕懦少立。子之才器宏大量度淵容。志尚端確
【現代漢語翻譯】 現代漢語譯本：頤指氣使，自鳴得意，於是波旬（魔王）的黨徒們，就開始得意洋洋地動搖他們的心志。他們蹣跚地走向權貴之門，搖尾乞憐，更甚者巧取豪奪，如同在光天化日之下搶奪金錢，不再知道世間還有因果報應之事。妙喜（張浚）的這部書，難道僅僅是為博山（寺廟）而設的嗎？它徹底地揭示了各方自來的習氣，沒有絲毫遺漏，如同飲用滄公上池的水，洞察人的肝腑。如果能夠信受奉行，又何必另外尋求佛法呢（見靈隱石刻）。
侍郎尤公對拙庵（和尚）說：『過去妙喜（張浚）在中興臨濟宗的衰落時期，他的品性尚且謙虛，不曾放縱自己的見解。他一生不趨炎附勢，不茍求私利。他曾說：『萬事不可貪圖安逸，不可用奢侈的態度來對待。』因為有些事情，雖然有利於一時，方便於事物，但卻有過錯而沒有功勞。如果放縱奢侈安逸，那就不會成功了。我不才，佩服這些話，於是作為終身的警戒。老師您昨天有幸被皇上召見，留在觀堂住宿，這實在是佛法的幸運。懇切希望您不要厭倦悲憫的願望，使走向善良的道路更加開明，任用賢能的途徑更加寬廣。希望後生晚輩，不要只圖眼前的利益，各自懷有長遠的打算，這難道不是叢林的利益嗎？』（然侍者記聞）。
密庵杰和尚說：『叢林的興衰在於禮法，學者的好壞在於世俗的習氣。如果讓現在的人像古代人那樣巢居穴處，飲澗水，吃樹木，那是不可以的。如果讓古代的人像現在的人那樣穿得好，有文采，吃精米，吃肥肉，也是不可以的。這有什麼其他原因呢？就是因為習慣不習慣的緣故。人們朝夕相見的事物，就認為是正常的，必定認為天下事本來就應該這樣。一旦驅使他們去適應另一種生活，離開原來的習慣，不僅會產生懷疑而不相信，恐怕也不會服從。』由此看來，人情安於所習慣的，對沒有見過的感到驚駭，這是常情，又有什麼值得奇怪的呢（與施司諫書）。
密庵對悟首座說：『叢林中，只有浙江人輕浮懦弱，缺少主見。你的才器宏大，度量淵深，志向端正堅定。
【English Translation】 English version: With arrogant gestures and a complacent air, the followers of Mara (the demon king) begin to gleefully sway their minds. They stagger towards the gates of power, wagging their tails and begging for favor, and even resort to cunningly seizing and plundering, as if snatching gold in broad daylight, no longer aware that there is such a thing as cause and effect in the world. Is this book by Miaoxi (Zhang Jun) intended only for Boshan (temple)? It thoroughly reveals the habits and customs that have come from all directions, without leaving out a single hair, like drinking the water from Cang Gong's upper pond, seeing through one's liver and bowels. If one can believe in it and practice it accordingly, why seek the Buddha Dharma elsewhere (see the stone inscription at Lingyin Temple)?
The Vice Minister Lord You said to Abbot Zhuo'an: 'In the past, Miaoxi (Zhang Jun) revived the Linji (Rinzai) school during its decline, and his character was still humble, never indulging in his own views. Throughout his life, he did not curry favor with the powerful or seek personal gain. He once said, 'One should not seek ease and comfort in all things, nor should one treat them with extravagance.' Because some things, although beneficial for a time and convenient for things, have faults and no merits. If one indulges in extravagance and ease, then one will not succeed. I, being unworthy, admire these words and take them as a lifelong warning. Teacher, you were fortunate yesterday to be summoned by the emperor and stayed overnight in the Guantang Hall, which is truly fortunate for the Buddha Dharma. I earnestly hope that you will not tire of your compassionate vows, so that the path to goodness will be more enlightened, and the way to employ talents will be broader. May the younger generations not seek only immediate benefits, but each have long-term plans, wouldn't that be beneficial to the Sangha?' (As recorded by the attendant).
Venerable Mianjie said: 'The rise and fall of the Sangha depend on etiquette and law, and the goodness or badness of scholars depends on worldly habits. It is not possible for people today to live in nests and caves like the ancients, drinking from streams and eating wood. It is also not possible for the ancients to dress well, be cultured, eat fine rice, and eat fatty meat like people today. What other reason is there? It is because of habit or lack thereof. People consider things they see every day to be normal, and they must think that things in the world should be like this. Once they are driven to adapt to another life and leave their original habits, not only will they doubt and not believe, but they will probably not obey.' From this, it can be seen that people are comfortable with what they are accustomed to and are frightened by what they have not seen. This is the norm, so what is there to be surprised about (Letter to Censor Shi)?
Mianjie said to Head Monk Wu: 'In the Sangha, only the people of Zhejiang are frivolous and weak, lacking in independent judgment. Your talent and capacity are great, your measure is profound, and your aspirations are upright and firm.
加以見地穩密。他日未易言。但自韜晦無露圭角。毀方瓦合持以中道。勿為勢利少枉。即是不出塵勞而作佛事也(與笑庵書)。
密庵曰。應庵先師嘗言。賢不肖相返不得不擇。賢者持道德仁義以立身。不肖者專勢利詐佞以用事。賢者得志必行其所學。不肖者處位多擅私心。妒賢嫉能嗜慾茍財。靡所不至。是故得賢則叢林興。用不肖則廢。有一於斯必不能安靜(見岳和尚書)。
密庵曰。住持有三。莫事繁莫懼。無事莫尋。是非莫辨。住持人達此三事。則不被外物所惑矣(慧侍者記聞)。
密庵曰。衲子履行。傾邪素有不善之跡者。叢林互知。此不足疾。惟眾人謂之賢。而內實不肖者。誡可疾也(與普慈書)。
密庵謂水庵曰。人有毀辱當順受之。詎可輕聽聲言妄陳管見。大率便佞有類邪巧多方。懷險诐者好逞私心。起猜忌者偏廢公議。蓋此輩趨尚狹促所見暗短。固以自異為不群。以沮議為出衆。然既知我所用終是而譭謗固自在彼。久而自明不須別白。亦不必主我之是而訐觸於人。則庶可以為林下人也(與水庵書)。
自得輝和尚曰。大凡衲子誠而向正。雖愚亦可用。佞而懷邪。雖智終為害。大率林下人操心不正。雖有才能而終不可立矣(見簡堂書)。
自得曰。大智禪師特創
【現代漢語翻譯】 現代漢語譯本：要加以見地的穩固周密。未來的事情難以預料。但要韜光養晦，不露鋒芒。要摧毀棱角，像瓦片一樣互相契合，秉持中庸之道。不要因為貪圖權勢利益而稍微有所枉屈。這就是不出離塵世煩惱而做佛事啊（《與笑庵書》）。
密庵（禪師名）說：應庵先師曾經說過，賢能和不肖之人截然相反，不得不加以選擇。賢能的人秉持道德仁義來立身，不肖的人專門使用權勢利益和欺詐奸佞來行事。賢能的人得志必定施行他所學的，不肖的人身居高位大多懷有私心。嫉妒賢能，貪圖錢財，無所不為。因此，得到賢能的人，叢林就能興盛；任用不肖的人，叢林就會衰敗。只要有其中一種情況，就一定不能安定（《見岳和尚書》）。
密庵（禪師名）說：住持有三件事：不要怕麻煩，不要尋找事端，不要分辨是非。住持之人通達這三件事，就不會被外物所迷惑了（《慧侍者記聞》）。
密庵（禪師名）說：作為僧人，如果行為不正，向來就有不好的名聲，叢林里的人都知道，這還不足為患。只有那些被眾人認為是賢能，而內心實際上是不肖的人，才應該警惕（《與普慈書》）。
密庵（禪師名）對水庵（禪師名）說：別人譭謗侮辱，應當順從接受。怎麼可以輕易聽信傳言，隨意發表自己的片面見解呢？大體上，善於花言巧語的人，類似於邪惡的工匠，有很多方法。心懷危險奸邪的人，喜歡逞私心。產生猜忌的人，會偏袒私情而廢棄公議。這類人往往見識狹隘短淺。所以，他們以標新立異為不合羣，以阻撓議事為出衆。然而，既然知道我所做的事情最終是正確的，那麼譭謗自然就在他們那裡。時間久了自然會明白，不需要另外辯白。也不必堅持自己是對的而去指責別人。這樣大概可以成為一個隱居山林的人了（《與水庵書》）。
自得輝和尚說：大凡僧人，如果真誠而嚮往正道，即使愚笨也可以任用。如果奸佞而心懷邪念，即使聰明最終也會成為禍害。大體上，隱居山林的人如果心術不正，即使有才能也終究不能立足（《見簡堂書》）。
自得（禪師名）說：大智禪師特別開創...
【English Translation】 English version: Add to it the stability and thoroughness of your insight. The future is difficult to predict. But conceal your talents and hide your brilliance, without revealing your sharp edges. Destroy the squareness and fit together like tiles, holding to the middle path. Do not be swayed by power and profit, even slightly. This is doing the work of the Buddha without leaving the defilements of the world (Letter to Xiao'an).
Mi'an (Zen master's name) said: The late Master Ying'an once said, 'The worthy and the unworthy are opposites and must be chosen between. The worthy uphold morality, benevolence, and righteousness to establish themselves. The unworthy specialize in power, profit, deceit, and flattery to conduct affairs. The worthy, when they attain their goals, will surely practice what they have learned. The unworthy, when in positions of power, often harbor selfish desires. They are jealous of the virtuous and capable, greedy for wealth, and stop at nothing. Therefore, if the worthy are obtained, the sangha will flourish; if the unworthy are employed, it will decline. If either of these is the case, there will certainly be no peace' (See Letter to Abbot Yue).
Mi'an (Zen master's name) said: There are three things for an abbot: do not fear trouble, do not seek trouble, and do not distinguish between right and wrong. If an abbot understands these three things, he will not be deluded by external things (Record of Attendant Hui).
Mi'an (Zen master's name) said: As for monks whose conduct is improper and who have a history of misdeeds, the sangha knows about them, and this is not a great concern. Only those who are considered virtuous by the many but are actually unworthy within should be warned against (Letter to Puci).
Mi'an (Zen master's name) said to Shui'an (Zen master's name): 'When people slander and insult you, you should accept it obediently. How can you lightly listen to rumors and rashly express your biased views? In general, those who are good at flattery are like evil craftsmen, with many methods. Those who harbor dangerous and wicked thoughts like to indulge their selfish desires. Those who give rise to suspicion will favor private feelings and abandon public discussion. These people tend to have narrow and short-sighted views. Therefore, they consider being different as being unconventional and obstructing discussions as being outstanding. However, since you know that what I am doing is ultimately correct, then slander is naturally with them. In time, it will become clear and there is no need to explain it separately. Nor is it necessary to insist that you are right and attack others. Then you can probably be a person who lives in the forest' (Letter to Shui'an).
Venerable Zidehui said: 'In general, if a monk is sincere and aspires to the right path, even if he is foolish, he can be used. If he is flattering and harbors evil thoughts, even if he is intelligent, he will ultimately be harmful. In general, if a person who lives in the forest has an improper mind, even if he has talent, he will ultimately not be able to establish himself' (See Letter to Jiantang).
Zide (Zen master's name) said: Great Teacher Zhi specially created...
清規。扶救末法比丘不正之弊。由是前賢遵承拳拳奉行。有教化。有條理。有始終。紹興之末。叢林尚有老成者。能守典刑。不敢斯須而去左右。近年以求失其宗緒。綱不綱紀不紀。雖有綱紀安得而正諸。故曰。舉一綱則眾目張。弛一機則萬事墮。殆乎綱紀不振叢林不興。惟古人體本以正末。但憂法度之不嚴。不憂學者之失所。其所正在於公。今諸方主者。以私混公以末正本。上者茍利不以道。下者賊利不以義。上下謬亂賓主混淆。安得衲子向正而叢林之興乎(與尤侍郎書)。
自得曰。良玉未剖瓦石無異。名驥未馳駑駘相雜。逮其剖而瑩之馳而試之。則玉石駑驥分矣。夫衲子之賢德而未用也。混于稠人中竟何辨別。要在高明之士。以公論舉之。任以職事。驗以才能。責以成務。則與庸流迥然不同矣(與或庵書)。
或庵體和尚。初參此庵元布袋于天臺護國。因上堂。舉龐馬選佛頌。至此是選佛場之句。此庵喝之。或庵大悟。有投機頌曰。商量極處見題目。途路窮邊入試場。拈起毫端風雨快。遮回不作探花郎。自此匿跡天臺。丞相錢公(象先)慕其為人。乃以天封招提勉令應世。或庵聞之曰。我不解懸羊頭賣狗肉也。即宵遁去。
乾道初。瞎堂住國清。因見或庵贊圓通像曰。不依本分。惱亂眾生。
【現代漢語翻譯】 現代漢語譯本： 清規（寺院規章制度）。扶正和救助末法時期比丘（佛教出家人）的不正之風。因此，前代的賢者們都遵從並認真奉行，使教化有條理，有始終。紹興末年，叢林（指寺院）中還有一些老成持重的人，能夠遵守典章制度，不敢片刻離開左右。近年來，因為追求而失去了根本宗旨，綱領不像綱領，法紀不像法紀。即使有綱紀，又怎麼能匡正呢？所以說，『舉起一個綱領，所有的網眼都會張開；放鬆一個關鍵，所有的事務都會敗壞。』大概是綱紀不振，叢林就不會興盛。古人注重根本以匡正末節，只擔心法度不夠嚴明，不擔心學佛之人找不到歸宿。他們所注重的正在於公正。現在各方的主持者，用私心混淆公事，用末節匡正根本。上位者只圖私利而不講道義，下位者貪圖私利而不講道義。上下謬亂，賓主混淆，怎麼能讓衲子（出家人）走向正道，叢林得以興盛呢？（與尤侍郎的書信）
自得禪師說：良玉未經雕琢，與瓦石沒有區別；名貴的駿馬未經奔馳，與劣馬混雜在一起。等到雕琢和磨礪，奔馳和試驗之後，玉石和駑驥就區分開了。衲子有賢德而未被任用，混在人群中又怎麼能辨別出來呢？關鍵在於有見識的人，用公正的輿論推舉他，授予他職務，考察他的才能，責令他完成任務，這樣就與平庸之輩截然不同了。（與或庵的信）
或庵體和尚，最初參訪此庵元布袋禪師于天臺護國寺，因為上堂說法，引用龐蘊居士的《選佛頌》，說到『此是選佛場』這句時，此庵禪師呵斥了他。或庵因此大悟。作投機頌說：『商量到極處才見到題目，走到路的盡頭才進入考場。拿起筆來，文思如風雨般迅猛，遮掩回去，不作探花郎。』從此隱匿於天臺山。丞相錢公（象先）仰慕他的為人，於是用天封招提寺勉勵他出來應世。或庵聽后說：『我不懂得懸掛羊頭賣狗肉的把戲。』當夜就逃走了。
乾道初年，瞎堂禪師住在國清寺，因為看到或庵讚頌圓通觀音像說：『不依本分，惱亂眾生。』
【English Translation】 English version: 'Pure Rules' (monastic regulations). To support and rectify the malpractices of Bhikshus (Buddhist monks) in the Dharma-ending Age. Therefore, the wise predecessors followed and earnestly practiced them, making the teachings orderly and consistent. At the end of the Shaoxing era, there were still experienced individuals in the Sangha (monastery) who could abide by the canonical system, not daring to leave its principles for even a moment. In recent years, due to pursuit, the fundamental purpose has been lost; the guidelines are not guidelines, and the discipline is not discipline. Even if there are guidelines and discipline, how can they be used to correct things? Therefore, it is said, 'Raise one guideline, and all the meshes will open; relax one key, and all affairs will fail.' It is feared that if the guidelines are not upheld, the Sangha will not prosper. The ancients emphasized the root to correct the branches, only worrying about the strictness of the Dharma, not worrying about whether practitioners would lose their way. What they emphasized was fairness. Now, the leaders in various places use selfishness to confuse public affairs, and use the branches to correct the root. Those in high positions only seek personal gain and do not follow the Way; those in low positions covet profit and do not follow righteousness. The upper and lower are confused, and the guests and hosts are mixed up. How can the monks be guided to the right path, and the Sangha prosper? (Letter to Vice Minister You)
Chan Master Zide said: 'Fine jade is no different from tiles and stones before it is cut; a famous steed is mixed with inferior horses before it gallops. Once it is cut and polished, galloped and tested, then the jade and stones, the good and bad horses, are distinguished. If a monk has virtue but is not employed, how can he be distinguished from the crowd? The key is for enlightened people to recommend him with fair judgment, assign him to a position, examine his abilities, and hold him accountable for completing tasks. Then he will be completely different from ordinary people.' (Letter to He'an)
He'an Tihe Monk initially visited Chan Master Ci'an Yuan Budai at Huguo Temple in Tiantai. During a Dharma talk, he quoted Layman Pang Yun's 'Selection of Buddhas' verse, saying, 'This is the place for selecting Buddhas.' Chan Master Ci'an rebuked him. He'an had a great awakening because of this. He composed a verse on the occasion: 'Only when deliberation reaches its limit is the topic seen; only when the road ends is the examination entered. Picking up the brush, the writing flows like wind and rain; turning back, not becoming a zhuangyuan (top scholar).' From then on, he hid in Tiantai Mountain. Prime Minister Qian Gong (Xiangxian) admired his character, so he encouraged him to respond to the world with Tianfeng Zhaoti Temple. He'an heard this and said, 'I don't know the trick of hanging a sheep's head and selling dog meat.' That night, he fled.
In the early years of the Qiandao era, Chan Master Xiatang lived in Guoqing Temple. He saw He'an's praise of the Avalokitesvara (Guanyin) image, saying, 'Not following one's proper role, disturbing sentient beings.'
瞻之仰之。有眼如盲。長安風月貫今昔。那個男兒摸壁行。瞎堂驚喜曰。不謂此庵有此兒。即遍索之。遂得於江心。固於稠人中。請克第一座(天臺野錄)。
或庵乾道初。翩然訪瞎堂于虎丘。姑蘇道俗聞其高風。即詣郡舉請住城中覺報。或庵聞之曰。此庵先師囑我。他日逢老壽止。今若合符契矣。遂忻然應命。蓋覺報舊名老壽庵也(虎丘記聞)。
或庵入院后。施主請小參。曰道常然而不渝。事有弊而必變。昔江西南嶽諸祖。若稽古為訓考其當否。持以中道務合人心。以悟為則。所以素風凌然逮今未泯。若約衲僧門下。言前薦得屈我宗風。句下分明沉埋佛祖。雖然如是。行到水窮處。坐看云起時。由是緇素喜所未聞。歸者如市(語錄異此)。
或庵既領住持。士庶翕然來歸。衲子傳至虎丘。瞎堂曰。遮個山蠻杜拗子。放拍盲禪治爾那一隊野狐精。或庵聞之以偈答曰。山蠻杜拗得能憎。領眾匡徒似不曾。越格倒拈苕帚柄。拍盲禪治野狐僧。瞎堂笑而已(記聞)。
或庵謂侍郎曾公逮曰。學道之要如衡石之定物。持其平而已。偏重可乎。推前近后。其偏一也。明此可學道矣(見曾公書)。
或庵曰。道德乃叢林之本。衲子乃道德之本。住持人棄厭衲子。是忘道德也。道德既忘。將何以修
【現代漢語翻譯】 現代漢語譯本： 瞻仰他，敬佩他。有眼睛卻像瞎子一樣。長安的風花雪月貫穿古今，哪個男兒不是摸著墻壁行走呢？瞎堂（Xi Tang，人名）驚喜地說：『沒想到這個庵里有這樣的人才！』於是四處尋找他，終於在江心找到，即使在人群中也很突出。於是請他擔任克第一座（Ke Di Yi Zuo，寺廟職位）(天臺野錄)。 或庵（Huo An，人名）在乾道（Qian Dao，年號）初年，突然拜訪虎丘（Hu Qiu，地名）的瞎堂。姑蘇（Gu Su，地名）的道士和百姓聽說他的高尚品格，就到郡里請求他來住在城中的覺報（Jue Bao，寺廟名）。或庵聽后說：『這個庵的先師囑咐我，將來遇到老壽（Lao Shou，地名）就停下來。現在看來是符合了。』於是高興地答應了。因為覺報以前的名字就叫老壽庵(虎丘記聞)。 或庵入院后，施主請他小參（Xiao Can，佛教儀式）。他說：『道是永恒不變的，事情卻有弊端而必須改變。以前江西南嶽（Jiangxi Nan Yue，地名）的各位祖師，如果考察古代的訓誡，就要考察它的恰當與否，堅持中道，務必符合人心，以開悟為準則。所以高尚的風氣流傳至今沒有泯滅。如果按照衲僧（Na Seng，僧人）的門下來說，在言語之前就推薦，就會委屈我的宗風，在語句之下分明是沉埋佛祖。雖然是這樣，走到水窮盡的地方，就坐下來觀看云升起的時候。』因此僧人和百姓都喜歡聽聞從未聽過的道理，歸附的人像集市一樣(語錄異此)。 或庵擔任住持后，士人和百姓都紛紛歸附。他的名聲傳到虎丘，瞎堂說：『這個山裡的蠻子，真是個倔強的人。用拍盲禪（Pai Mang Chan，禪宗的一種）來整治你們那一群野狐精（Ye Hu Jing，比喻不正派的僧人）。』或庵聽後用偈語回答說：『山裡的蠻子，倔強得令人憎恨，帶領大眾，匡正徒弟，好像從來沒有做過。越過常規，倒拿著苕帚柄（Tiao Zhou Bing，掃帚把），用拍盲禪來整治野狐僧。』瞎堂聽后只是笑了笑(記聞)。 或庵對侍郎曾公逮（Zeng Gong Dai，人名）說：『學道的要領就像用秤來確定物體的重量，保持它的平衡罷了。偏重可以嗎？向前推，向後拉，都是一種偏頗。明白了這個道理就可以學道了』(見曾公書)。 或庵說：『道德是叢林的根本，衲子是道德的根本。住持如果厭棄衲子，就是忘記了道德。道德既然被忘記，還用什麼來修行呢？』
【English Translation】 English version: Looking up to him, admiring him. Having eyes yet like being blind. The romantic affairs of Chang'an (Chang'an, place name) have run through the past and present, which man doesn't walk by feeling the wall? Xia Tang (Xia Tang, person's name) said with surprise: 'I didn't expect this hermitage to have such talent!' So he searched everywhere for him, and finally found him in the heart of the river, standing out even in the crowd. Then he was invited to take the first seat of Ke Di Yi Zuo (Ke Di Yi Zuo, temple position) (Tian Tai Ye Lu). In the early years of Qian Dao (Qian Dao, reign title), Huo An (Huo An, person's name) suddenly visited Xia Tang at Hu Qiu (Hu Qiu, place name). The Taoists and common people of Gu Su (Gu Su, place name) heard of his noble character and went to the prefecture to request him to reside in the Jue Bao (Jue Bao, temple name) in the city. Huo An said after hearing this: 'The former master of this hermitage instructed me that one day when I encounter Lao Shou (Lao Shou, place name), I should stop. Now it seems to be in accordance with the instruction.' So he happily agreed. Because the former name of Jue Bao was Lao Shou Hermitage (Hu Qiu Ji Wen). After Huo An entered the temple, the patrons invited him to a small Chan session (Xiao Can, Buddhist ritual). He said: 'The Dao is constant and unchanging, but things have drawbacks and must change. In the past, the ancestral masters of Jiangxi Nan Yue (Jiangxi Nan Yue, place name), if examining the ancient precepts, should examine its appropriateness, adhere to the middle way, and be sure to conform to people's hearts, taking enlightenment as the criterion. Therefore, the noble atmosphere has been passed down to this day without being obliterated. If according to the disciples of Na Seng (Na Seng, monks), recommending before words would wrong my sect's style, and clearly bury the Buddhas and ancestors under the sentences. Although it is like this, when walking to the end of the water, sit down and watch the clouds rise.' Therefore, monks and laypeople alike liked to hear doctrines they had never heard before, and those who returned were like a market (Yu Lu Yi Ci). After Huo An took over as abbot, scholars and commoners flocked to him. His reputation spread to Hu Qiu, and Xia Tang said: 'This barbarian from the mountains is really stubborn. Use Pai Mang Chan (Pai Mang Chan, a type of Zen) to deal with that group of wild fox spirits (Ye Hu Jing, metaphor for unorthodox monks).' Huo An replied with a verse after hearing this: 'The barbarian from the mountains is stubbornly hateful, leading the masses and correcting disciples as if he had never done it before. Going beyond the norm, holding the broom handle upside down, using Pai Mang Chan to deal with wild fox monks.' Xia Tang just smiled after hearing this (Ji Wen). Huo An said to Vice Minister Zeng Gong Dai (Zeng Gong Dai, person's name): 'The key to learning the Dao is like using a scale to determine the weight of an object, just keep it balanced. Is it okay to be biased? Pushing forward and pulling backward are both a kind of bias. Understanding this principle, you can learn the Dao' (See Zeng Gong's book). Huo An said: 'Morality is the foundation of the monastery, and monks are the foundation of morality. If the abbot despises monks, he has forgotten morality. Since morality is forgotten, what will he use to cultivate?'
教化整叢林誘來學。古人體本以正末。憂道德之不行。不憂叢林之失所。故曰。叢林保于衲子。衲子保于道德。住持無道德則叢林廢矣(見簡堂書)。
或庵曰。夫為善知識要在知賢不在自賢。故傷賢者愚。蔽賢者暗。嫉賢者短。得一身之榮。不如得一世之名。得一世之名。不如得一賢衲子。使後學有師叢林有主也(與圓極書)。
或庵遷焦山之三載。寔淳熙六年八月四日也。先示微恙。即手書並硯一隻。別郡守侍郎曾公逮。至中夜化去。公以偈悼之曰。翩翩只履逐西風。一物渾無布袋中。留下陶泓將底用。老夫無筆判虛空(行狀)。
瞎堂遠和尚謂或庵曰。人之才器自有大小。誠不可教。故楮小者不可懷大。綆短者不可汲深。鴟鵂夜撮蚤察秋毫。晝出瞋目之不見丘山。蓋分定也。昔靜南堂傳東山之道。穎悟幽奧深切著明。逮應世住持。所至不振。圓悟先師歸蜀。同范和尚訪之大隨。見靜率略凡百弛廢。先師終不問。回至中路。范曰。靜與公為同參道友。無一言啟迪之何也。先師曰。應世臨眾要在法令為先。法令之行在其智慧。能與不能以其素分。豈可教也。范頷之(虎丘記聞)。
瞎堂曰。學道之士要先正其心。然後可以正己正物。其心既正則萬物定矣。未聞心治而身亂者。佛祖之教由內
【現代漢語翻譯】 教化整個叢林，引導人們前來學習。古人原本注重根本和末節的端正。憂慮的是道德不能推行，而不是叢林失去安身之所。所以說：『叢林依靠衲子（僧人），衲子依靠道德。』住持沒有道德，那麼叢林就會荒廢（見簡堂書）。 或庵說：『作為善知識，重要的是知人善用，而不是自我炫耀。所以傷害賢能的人是愚蠢的，遮蔽賢能的人是昏暗的，嫉妒賢能的人是短視的。獲得一生的榮華，不如獲得一世的名聲；獲得一世的名聲，不如得到一位賢能的衲子，使後來的學人有老師，叢林有主人。』（與圓極書）。 或庵遷往焦山三年後，在淳熙六年八月四日，先是略微感到不適，隨即親手寫字並留下硯臺一隻，告別郡守侍郎曾公逮。當夜圓寂。曾公寫偈文悼念他說：『輕快地穿著一隻鞋追逐西風，身上一物也沒有放在布袋中。留下這陶製的硯臺有什麼用呢？老夫沒有筆來判決這虛空。』（行狀）。 瞎堂遠和尚對或庵說：『人的才能器量自有大小，實在無法教導。所以小容器不能容納大的東西，短繩子不能汲取深井的水。鴟鵂（貓頭鷹）在夜晚能捕捉跳蚤，明察秋毫，白天出來卻睜大眼睛也看不見丘山，這是天分決定的。』從前靜南堂傳授東山的禪法，穎悟幽深奧妙，深刻而鮮明。等到應世擔任住持，所到之處都不興盛。圓悟先師回到四川，與范和尚一同拜訪大隨。見到靜行事草率，凡事廢弛。先師始終沒有問責。返回途中，范說：『靜與您是同參道友，為什麼沒有一句話來啓發他呢？』先師說：『應世領導大眾，重要的是法令為先，法令的推行在於其智慧。能力與否在於其原本的天分，怎麼可以教導呢？』范表示贊同（虎丘記聞）。 瞎堂說：『學道的人要先端正自己的心，然後才可以端正自己，端正外物。他的心既然端正，那麼萬物就安定了。沒有聽說過內心安定而自身混亂的，佛祖的教誨由內而外。
【English Translation】 To edify the entire Sangharama (monastery), inducing all to learn. The ancients fundamentally valued the proper order of root and branch. They worried about the failure of morality to prevail, not the loss of a Sangharama's (monastery's) place. Hence it is said: 'The Sangharama (monastery) is secured by the monastics (bhiksu), and the monastics (bhiksu) are secured by morality.' If the abbot lacks morality, then the Sangharama (monastery) will be ruined (see Jian Tang's writings). Or-an said: 'To be a good spiritual advisor, one must know the worthy, not merely think oneself worthy. Therefore, harming the worthy is foolish, obscuring the worthy is ignorant, and envying the worthy is shortsighted. Gaining a lifetime of glory is not as good as gaining a reputation for a generation; gaining a reputation for a generation is not as good as gaining a worthy monastic (bhiksu), so that later learners have a teacher and the Sangharama (monastery) has a master.' (From a letter to Yuan Ji). Three years after Or-an moved to Jiao Mountain, on the fourth day of the eighth month of the sixth year of the Chunxi era, he first showed slight discomfort, then personally wrote a letter and left behind an inkstone, bidding farewell to the prefect and vice minister, Zeng Gongdai. He passed away in the middle of the night. Zeng Gong wrote a verse in mourning, saying: 'Lightly, with a single shoe, he chases the west wind; not a single thing remains in his cloth bag. Leaving behind this ceramic inkstone, what use is it? This old man has no brush to judge the empty sky.' (Account of his life). Zen Master Xiatang Yuan said to Or-an: 'A person's talent and capacity naturally vary in size; they truly cannot be taught. Therefore, a small container cannot hold large things, and a short rope cannot draw from a deep well. The owl can catch fleas at night and discern the finest details, but in the daytime, it opens its eyes wide and cannot see hills and mountains. This is predetermined.' In the past, Abbot Jingnan transmitted the Dharma of Dongshan. His understanding was insightful, profound, and deeply clear. However, when he took on the responsibility of abbot, wherever he went, things did not flourish. Zen Master Yuanwu returned to Sichuan and, together with Monk Fan, visited Dasui. They saw that Jing was careless and everything was neglected. The Zen Master never questioned him. On the way back, Fan said: 'Jing is your fellow practitioner; why didn't you say a word to enlighten him?' The Zen Master said: 'To lead the masses, one must prioritize rules and regulations, and the implementation of rules and regulations depends on one's intelligence. Ability or inability depends on one's inherent nature; how can it be taught?' Fan nodded in agreement (Records of Tiger Hill). Xiatang said: 'A student of the Way must first rectify their mind, and then they can rectify themselves and rectify external things. Once their mind is rectified, then all things will be settled. It has never been heard of that the mind is settled while the body is in chaos. The teachings of the Buddhas and Patriarchs proceed from within to without.'
及外。自近至遠。聲色惑于外。四肢之疾也。妄情發於內。心腹之疾也。未見心正而不能治物。身正而不能化人。蓋一心為根本。萬物為枝葉。根本壯實枝葉榮茂。根本枯悴枝葉夭折。善學道者先治內以敵外。不貪外以害內。故導物要在清心。正人固先正己。心正己立。而萬物不從化者。未之有也(與顏侍郎書)。
簡堂機和尚。住番陽管山僅二十載。羹藜飯黍若絕意于榮達。嘗下山聞路旁哀泣聲。簡堂惻然逮詢之。一家寒疾僅亡兩口。貧無斂具。特就市貸棺葬之。鄉人感嘆不已。侍郎李公(椿年)謂士大夫曰。吾鄉機老有道衲子也。加以慈惠及物。管山安能久處乎。會樞密汪(明遠)宣撫諸路達於九江。郡守林公(叔達)虛圓通法席迎之。簡堂聞命乃曰。吾道之行矣。即忻然曳杖而來。登座說法。曰圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流。緇素驚異。法席因茲大振(懶庵集)。
簡堂曰。古者修身治心。則與人共其道。興事立業。則與人共其功。道成功著。則與人共其名。所以道無不明功無不成名無不榮。今人則不然。專己之道。惟恐人之勝於己。又不能從善務義。以自廣也。專己之功。不欲他人有之。又不能任賢與能。以自大也。是故道不免於蔽。功不免於損。名不免
【現代漢語翻譯】 現代漢語譯本：以及外在的事物。從近到遠，聲音和美色會迷惑人的心智，就像四肢的疾病一樣。虛妄的情感產生於內心，就像心腹的疾病一樣。沒有見過內心端正卻不能治理好外物的，也沒有見過自身端正卻不能教化他人的。因為心是根本，萬物是枝葉。根本強壯，枝葉就繁榮茂盛；根本枯萎，枝葉就凋零夭折。善於學習佛道的人，先治理內心來抵禦外在的誘惑，不貪戀外在的事物來損害內心。所以引導外物，關鍵在於清凈內心；匡正他人，必須先匡正自己。內心端正，自身立得住，而萬物還不順從教化的，是不曾有過的（《與顏侍郎書》）。
簡堂機和尚，住在番陽管山僅僅二十年，吃粗糧淡飯，好像斷絕了追求榮華富貴的念頭。曾經下山，聽到路旁有哀哭的聲音。簡堂（Jiantang）動了惻隱之心，於是詢問情況。原來是一家貧寒人家，因疾病去世了兩個人，貧窮得沒有錢購買棺材安葬。簡堂（Jiantang）特別到市場上借錢買了棺材安葬了他們。鄉里人感動嘆息不已。侍郎李公（椿年）（Chunnian）對士大夫們說：『我們家鄉的機老（Ji Lao）是位有道的僧人啊，而且慈悲仁愛，恩惠及於百姓。管山（Guanshan）怎麼能長久留住他呢？』恰逢樞密汪（明遠）（Mingyuan）宣撫各路到達九江（Jiujiang），郡守林公（叔達）（Shuda）以圓通寺的法席迎接他。簡堂（Jiantang）聽到訊息后說：『我的道可以推行了。』於是高興地拄著枴杖而來，登上法座說法，說：『圓通寺（Yuantong Temple）不開設生藥鋪，單單隻賣死貓頭。不知道哪個沒有思量，吃了之後全身冷汗直流。』僧人和俗人都感到驚異。圓通寺（Yuantong Temple）的法席因此而大大振興（《懶庵集》）。
簡堂（Jiantang）說：『古時候修身養性，治理內心，就與人共同遵循這個道；興辦事業，建立功業，就與人共同分享這個功勞；道義成功，功業顯著，就與人共同享有這個名聲。所以道沒有不明白的，功沒有不成功的，名沒有不光榮的。現在的人卻不是這樣。專行自己的道，唯恐別人勝過自己，又不能聽從好的建議，努力行義，來擴充套件自己。專享自己的功勞，不希望別人擁有，又不能任用賢能的人，來壯大自己。因此，道不免於被矇蔽，功不免於被損害，名不免於被玷污。』
【English Translation】 English version: And external things. From near to far, sounds and sights can delude the mind, like diseases of the limbs. Vain emotions arise from within, like diseases of the heart and abdomen. It has never been seen that one with a righteous heart cannot govern external things, nor that one with a righteous self cannot transform others. For the heart is the root, and all things are the branches and leaves. If the root is strong, the branches and leaves will flourish; if the root is withered, the branches and leaves will wither and die. Those who are good at learning the Way first cultivate the inner self to resist external temptations, and do not covet external things to harm the inner self. Therefore, guiding things lies in purifying the heart; correcting others requires first correcting oneself. If the heart is righteous and the self is established, and all things do not follow transformation, it has never been seen (From 'Letter to Vice Minister Yan').
Zen Master Jiantang Ji lived in Guanshan (Guanshan) in Fanyang for only twenty years, eating coarse grains and simple meals, as if he had given up the pursuit of wealth and glory. Once, he went down the mountain and heard the sound of weeping by the roadside. Jiantang (Jiantang), feeling compassion, inquired about the situation. It turned out that a poor family had lost two members to illness and had no money to buy coffins for burial. Jiantang (Jiantang) specially borrowed money from the market to buy coffins and bury them. The villagers were moved and sighed endlessly. Vice Minister Lord Li (Chunnian) said to the scholar-officials: 'Old Ji (Ji Lao) of our hometown is a virtuous monk, and he is compassionate and kind, extending his benevolence to the people. How can Guanshan (Guanshan) keep him for long?' It happened that Privy Councilor Wang (Mingyuan), the Pacification Commissioner of various routes, arrived in Jiujiang (Jiujiang), and Prefect Lord Lin (Shuda) welcomed him with the Dharma seat of Yuantong Temple. Jiantang (Jiantang), upon hearing the news, said: 'My Way can be promoted.' So he happily came with his staff and ascended the Dharma seat to preach, saying: 'Yuantong Temple (Yuantong Temple) does not open a pharmacy for raw herbs, but only sells dead cat heads. I wonder who is without thought, and after eating it, cold sweat will flow all over the body.' Monks and laypeople were amazed. The Dharma seat of Yuantong Temple (Yuantong Temple) was greatly revitalized because of this (From 'Lan'an Collection').
Jiantang (Jiantang) said: 'In ancient times, cultivating oneself and governing the heart meant sharing the Way with others; undertaking affairs and establishing careers meant sharing the merits with others; when the Way was successful and the merits were evident, it meant sharing the fame with others. Therefore, the Way was never unclear, the merits were never unsuccessful, and the fame was never inglorious. People today are not like this. They monopolize their own Way, fearing that others will surpass them, and they cannot follow good advice and strive for righteousness to expand themselves. They monopolize their own merits, not wanting others to have them, and they cannot employ the wise and capable to strengthen themselves. Therefore, the Way is inevitably obscured, the merits are inevitably damaged, and the fame is inevitably tarnished.'
于辱。此三者乃古今學者之大分也。
簡堂曰。學道猶如種樹。方榮而伐之。可以給樵薪。將盛而伐之。可以作榱桷。稍壯而伐之。可以充楹枋。老大而伐之。可以為樑棟。得非取功遠而其利大乎。所以古之人惟其道固大而不狹。其志遠奧而不近。其言崇高而不卑。雖適時齟齬窮於飢寒殆亡丘壑。以其遺風餘烈。亙百千年後人猶以為法而傳之。鄉使狹道茍容邇志求合卑言事勢。其利止榮於一身。安有餘澤溥及於後世哉(與李侍郎二書)。
簡堂淳熙五年四月。自天臺景星巖再赴隱靜。給事吳公(芾)佚老於休休堂。和淵明詩十三篇送行。其一曰。我自歸林下。已與世相疏。賴有善知識。時能過吾廬。伴我說道話。愛我讀佛書。既為巖上去。我亦為膏車。便欲展我缽。隨師同飯蔬。脫此塵俗累。長與巖石居。此巖固高矣。卓出山海圖。若比吾師高。此巖還不如(二)我生山窟里。四面是孱顏。有巖號景星。欲到知幾年。今始信奇絕。一覽小眾山。更得師為主。二妙未易言(三)我家湖山上。觸目是林丘。若比茲山秀。培塿固難儔。雲山千里見。石泉四時流。我今才一到。已勝五湖游(四)我年七十五。木末掛殘陽。縱使身未逝。亦能豈久長。尚冀林間住。與師共末光。孤雲俄暫出。遠近駭蒼黃(五)愛山端
有素。拘俗亦可憐。昨守當塗郡。不識隱靜山。羨師來又去。愧我復何言。尚期無久住。歸送我殘年(六)師心如死灰。形亦如槁木。胡為衲子歸。似響答空谷。顧我塵垢身。正待醍醐浴。更願張佛燈。為我代明燭(七)扶疏巖上樹。入夏總成陰。幾年荊棘地。一旦成叢林。我方與衲子。共聽海潮音。人生多聚散。離別忽驚心(八)我與師來往。歲月雖未長。相看成二老。風流亦異常。師宴坐巖上。我方為聚糧。倘師能早歸。此樂猶未央。(九)紛紛學禪者腰包競奔走。才能說葛藤。癡意便自負。求其道德尊。如師蓋稀有。愿傳上乘人。永光臨濟后(十)吾邑多緇徒。浩浩若雲海。大機久已亡。賴有小機在。仍更與一岑。純全兩無悔。堂堂二老禪。海內共期待(十一)古無住持事。但只傳法旨。有能悟色空。便可超生死。庸僧昧本來。豈識西歸履。買帖坐禪床。佛法將何恃(十二)僧中有高僧。士亦有高士。我雖不為高。心粗能知止。師是個中人。特患不為爾。何幸我與師。俱是鄰家子(十三)師本窮和尚。我亦窮秀才。忍窮俱已徹。老肯不歸來。今師雖暫別。泉石莫相猜。應緣聊復爾。師豈有心哉(景星石刻)。
給事吳公謂簡堂曰。古人灰心泯智于千巖萬壑之間。澗飲木食若絕意于功名。而一旦奉紫泥之詔
【現代漢語翻譯】 現代漢語譯本 有素。拘泥於世俗之人真是可憐。我昨天擔任當塗郡的長官，卻不認識隱靜山。羨慕您來來往往，慚愧我還能說什麼呢？希望您不要久住於此，回去送我度過殘年。(六)您的心如死灰一般寂靜，形體也像枯槁的樹木。為何僧人您的歸來，像是空谷迴響一般？看看我這滿身塵垢之軀，正等待著醍醐灌頂般的洗浴。更希望您能點亮佛燈，為我照亮前方的道路。(七)茂盛的巖石上的樹木，進入夏天就全部成蔭。幾年的荊棘之地，一旦就變成了叢林。我正和僧人們一起，共同聆聽海潮的聲音。人生多聚散，離別忽然讓人感到驚心。(八)我與您來往，時間雖然不長。相看卻成了兩個老者，風流韻致也與衆不同。您在巖石上宴坐，我正為您籌集糧食。如果老師您能早日歸來，這種快樂還沒有結束。(九)紛紛擾擾的學禪之人，腰包里裝著錢競相奔走。才能說一些禪宗典故，就自以為是。尋求道德高尚的人，像您這樣的大概很少有。希望您能將上乘佛法傳給後人，永遠光大臨濟宗。(十)我們這裡有很多僧人，浩浩蕩蕩像雲海一般。大乘佛法已經衰亡很久了，幸好還有小乘佛法存在。仍然再給您一座山，使您純粹完美，沒有遺憾。您和另一位老禪師，海內外共同期待。(十一)古代沒有住持的說法，只是傳授佛法宗旨。有能領悟色空的，便可以超越生死。庸俗的僧人昧於本來面目，哪裡認識西歸的道路？花錢買來僧帖，坐在禪床上，佛法將依靠什麼呢？(十二)僧人中有高僧，士人中也有高士。我雖然算不上高士，但心粗也能知足。您就是這樣的人，特別擔心您不這樣。多麼幸運啊，我和您，都是鄰居家的子弟。(十三)您本來是貧窮的和尚，我也是貧窮的秀才。忍受貧窮都已經徹底了，老了難道不肯回來嗎？現在您雖然暫時離別，泉石不要互相猜疑。應付世事姑且如此，您哪裡有什麼私心呢？(景星石刻)。 給事吳公對簡堂說：古人在千巖萬壑之間灰心泯智，喝著澗水，吃著樹上的果實，好像斷絕了對功名的念頭。而一旦奉旨接受朝廷的詔命。
【English Translation】 English version With inherent qualities. Those attached to worldly customs are pitiable. Yesterday, I was the governor of Dangtu County, yet I did not recognize Mount Yin Jing. I admire your comings and goings, and I am ashamed of what I can say. I hope you will not stay here long, but return to see me through my remaining years. (Six) Your heart is as still as dead ashes, and your form is like withered wood. Why does your return, as a monk, resemble an echo in an empty valley? Looking at my body covered in dust, I am waiting for a bath of amrita (sweet nectar). I further wish that you would light a Buddha lamp, to illuminate the path for me. (Seven) The lush trees on the rocks provide shade in the summer. A land of thorns for years, once transformed into a forest. I am now with the monks, listening to the sound of the ocean tide. Life is full of gatherings and separations, and farewells suddenly startle the heart. (Eight) My interactions with you, teacher, have not been long in years. Looking at each other, we have become two old men, with extraordinary elegance. You sit in meditation on the rocks, while I gather provisions for you. If you can return early, this joy will not end. (Nine) The bustling Zen students, with money in their pockets, rush about. They can only speak of koans (paradoxical anecdotes), and then become self-important. Seeking a person of noble virtue, like you, is rare. I hope you will transmit the supreme Dharma to future generations, and forever glorify the Linji (Rinzai) school. (Ten) There are many monks in our region, vast like a sea of clouds. The Great Vehicle (Mahayana) has been lost for a long time, but fortunately, the Small Vehicle (Hinayana) still exists. I will give you another mountain, so that you may be pure and complete, without regret. You and another old Zen master are eagerly awaited both at home and abroad. (Eleven) In ancient times, there was no such thing as an abbot, only the transmission of the Dharma essence. Those who can realize the emptiness of form can transcend birth and death. Vulgar monks are ignorant of their original nature, how can they recognize the path to the Western Paradise? Buying a monk's certificate and sitting on a Zen bed, what will the Buddha Dharma rely on? (Twelve) Among monks, there are eminent monks, and among scholars, there are noble scholars. Although I am not a noble scholar, my rough heart can know contentment. You are such a person, and I am especially worried that you are not. How fortunate I am that you and I are children of neighboring families. (Thirteen) You were originally a poor monk, and I am a poor scholar. We have both thoroughly endured poverty, so why are you unwilling to return in your old age? Although you are temporarily departing now, the springs and rocks should not doubt each other. Dealing with worldly affairs is just a temporary measure, how could you have any selfish intentions? (Jingxing Stone Inscription). The official Wu said to Jiantang: 'The ancients extinguished their minds and hearts among the thousands of cliffs and valleys, drinking from streams and eating from trees, as if they had given up on fame and fortune. But once they received an imperial decree...'
。韜光匿跡于負樁賤役之下。初無念于榮達。而卒當傳燈之列。故得之於無心。則其道大其德宏。計之於有求。則其名卑其志狹。惟師度量凝遠繼踵古人。乃能棲遲于管山一十七年。遂成叢林良器。今之衲子。內無所守外逐紛華。少遠謀無大體。故不能扶助宗教。所以不逮師遠矣(高侍者記聞)。
簡堂曰。夫人常情罕能無惑。大抵蔽于所信。阻於所疑。忽于所輕溺於所愛。信既偏則聽言不考其實。遂有過當之言。疑既甚則雖實而不聽其言。遂有失實之聽。輕其人則遺其可重之事。愛其事則存其可棄之人。斯皆茍縱私懷不稽道理。遂忘佛祖之道。失叢林之心。故常情之所輕。乃聖賢之所重。古德云。謀遠者先驗其近。務大者必謹于微。將在博採而審用其中。固不在慕高而好異也(與吳給事書)。
簡堂清明坦夷慈惠及物。衲子稍有詿誤。蔽護保惜以成其德。嘗言。人誰無過。在改之為美。住鄱陽管山日。適值隆冬雨雪連作。饘粥不繼師如不聞見。故有頌曰。衲被蒙頭燒榾柮。不知身在寂寥中。平生以道自適。不急於榮名。赴廬山圓通請日。拄杖草屨而已。見者色莊意解。九江郡守林公叔達目之曰。此佛法中津樑也。由是名重四方。其去就真得前輩體格。歿之日。雖走使致力為之涕下。
侍郎張公孝
【現代漢語翻譯】 現代漢語譯本：韜光養晦，甘於卑微的工作。起初並沒有追求榮華富貴的念頭，最終卻位列傳燈者的行列。所以，從無心而得，其道廣大，其德宏偉；如果計較於有所求，那麼其名聲卑微，其志向狹隘。只有像老師這樣度量深遠，繼承古人的人，才能在管山隱居十七年，最終成為叢林中的優秀人才。現在的僧人，內心沒有堅守，外在追逐繁華，缺少長遠的謀劃，沒有宏大的格局，所以不能扶助佛教，因此遠遠不如老師。（高侍者記聞）
簡堂禪師說：人的常情很難沒有迷惑，大多被自己所相信的矇蔽，被自己所懷疑的阻礙，忽略自己所輕視的，沉溺於自己所喜愛的。相信如果偏頗，那麼聽取言論就不會考察其實際情況，於是有過於誇大的言論；懷疑如果嚴重，那麼即使是真實的也不會聽取其言論，於是有失實的聽信。輕視那個人，那麼會遺漏他可重視的事情；喜愛那件事，那麼會保留他可拋棄的人。這些都是姑且放縱私人的想法，不考察道理，於是忘記了佛祖的教導，失去了叢林的本心。所以常情所輕視的，正是聖賢所重視的。古德說：『謀劃長遠的人先要驗證其近處，致力於大事的人必定謹慎于細微。』將要在廣泛採納的基礎上審慎地運用其中，本來就不在於羨慕高遠而喜好奇異。（與吳給事書）
簡堂禪師清明坦蕩，慈惠及於萬物。僧人稍微有些過失，他都會掩蓋保護，珍惜愛惜，以成就他們的德行。他曾說：『人誰沒有過錯？在於改正它才是美好的。』住在鄱陽管山的時候，正值寒冬臘月，雨雪連綿不斷，米粥供應不上，老師好像沒有聽見看見一樣。所以有人作頌說：『衲衣矇頭燒柴火，不知身在寂寥中。平生以道自適，不急於榮名。』去廬山圓通寺應請的時候，只是拄著枴杖，穿著草鞋而已。看見的人神色莊重，心意釋然。九江郡守林公叔達稱讚他說：『這是佛法中的橋樑啊。』由此名聲傳遍四方。他的去留進退，真得前輩的風範。去世的時候，即使是差役也盡力幫助，為他流下眼淚。
侍郎張公孝
【English Translation】 English version: Concealing his brilliance and hiding his tracks in lowly tasks. Initially, he had no thought of glory and prosperity, yet he eventually came to be among those who transmit the lamp. Therefore, what is obtained without intention is vast in its path and grand in its virtue; if one calculates with seeking, then one's name is humble and one's ambition narrow. Only a teacher with far-reaching measure, following in the footsteps of the ancients, could dwell in Guanshan (Mount Guan) for seventeen years, eventually becoming a fine instrument of the Sangha (Buddhist community). Today's monks, inwardly without adherence and outwardly pursuing splendor, lack long-term planning and a grand vision, therefore they cannot support the religion, and so they are far inferior to the teacher. (Recorded by Attendant Gao)
Chan Master Jiantang said: Human nature rarely lacks delusion, mostly obscured by what one believes, hindered by what one doubts, neglecting what one despises, and indulging in what one loves. If belief is biased, then listening to words will not examine their reality, and thus there will be exaggerated words; if doubt is severe, then even if it is true, one will not listen to the words, and thus there will be inaccurate listening. If one despises the person, then one will overlook his important matters; if one loves the matter, then one will retain his dispensable people. These are all indulging private thoughts without examining principles, thus forgetting the Buddha's teachings and losing the Sangha's heart. Therefore, what common sentiment despises is precisely what sages value. An ancient worthy said: 'Those who plan far ahead must first verify what is near, and those who strive for great things must be careful in the small.' One should broadly adopt and carefully use what is within, and fundamentally not admire the high and love the strange. (Letter to Vice Minister Wu)
Jiantang (Simple Hall) Chan Master was clear, upright, kind, and benevolent to all things. If a monk had a slight mistake, he would cover it up, protect it, cherish it, and nurture it to complete his virtue. He once said, 'Who is without fault? It is beautiful to correct it.' When he lived in Guanshan (Mount Guan) in Poyang, it was the dead of winter, with continuous rain and snow, and the rice porridge was not enough to supply, but the master seemed not to hear or see it. Therefore, there is a verse that says, 'Covering the head with a kasaya (monk's robe) and burning firewood, not knowing that one is in solitude. All his life he was content with the Dao (path), not eager for fame.' When he went to Lushan (Mount Lu) Yuantong Temple upon invitation, he only carried a staff and wore straw sandals. Those who saw him looked solemn and felt relieved. Lin Gong Shuda, the prefect of Jiujiang, praised him, saying, 'This is a bridge in the Buddha-dharma.' From this, his name spread in all directions. His comings and goings truly had the style of his predecessors. On the day of his death, even the messengers tried their best and shed tears for him.
Vice Minister Zhang Gongxiao
祥致書謂楓橋演長老曰。從上諸祖無住持事。開門受徒迫不得已。像法衰替乃至有實封投狀買院之說。如鄉來楓橋紛紛皆是物也。公之出處人具知之。啐啄同時元不著力。有緣即住緣盡便行。若裨販之輩欲要此地造地獄業。不若兩手分付為佳耳(寒山寺石刻)。
慈受深和尚謂徑山訥和尚曰。二三十年來禪門蕭索殆不堪看。諸方長老奔南走北不知其數。分煙散眾滿目皆是。惟師兄神情不動坐享安逸。豈可與碌碌者同日而語也。欽嘆欽嘆。此段因緣自非道充德實行解相應。豈多得也。更冀勉力誘引後昆。使曹源涸而復漲。覺樹凋而再春。實區區下懷之望也(筆帖)。
靈芝照和尚曰。讒與謗同邪異邪。曰讒必假謗而成。蓋有謗而不讒者。未見讒而不謗者也。夫讒之生也。其始因於憎嫉。而終成於輕信。為之者諂佞小人也。古之人有輸忠以輔君者。盡孝以事親者。抱義以結友者。雖君臣之相得父子之相愛。朋友之相親。一日為人所讒。則反目攘臂擯逐離間。至於相視如寇仇。雖在古聖賢所不能免也。然有初不能辯久而後明者。有生不能辯死而後明者。有至死不能辯終古不能明者。不可勝數矣。子游曰。事君數斯辱矣。朋友數斯疏矣。此所以誡人遠才也。嗚呼才與謗不可不察也。且經史載之。不為不明。學者覽
【現代漢語翻譯】 現代漢語譯本： 祥致寫信告訴楓橋演長老說：『歷代祖師都沒有住持寺院的事情，開門收徒也是迫不得已。末法時代衰敗沒落，甚至出現了花錢買寺院的事情。像最近楓橋發生的種種事情，都是爲了利益。您的出處大家都知道，就像雛雞破殼，不用費力就能成功。有緣就留下，緣分盡了就離開。如果是一些爲了利益而想在這裡造地獄惡業的人，不如把寺院交給他們，讓他們自作自受。』（寒山寺石刻） 慈受深和尚對徑山訥和尚說：『近二三十年來，禪宗衰落，實在是不堪入目。各地的長老到處奔波，數不勝數，分派人手，散佈信眾，到處都是。只有師兄您神情不變，安穩地坐著享受清凈。怎麼能和那些平庸的人相提並論呢？真是令人欽佩！』這段因緣，如果不是道行高深、德行具備、實行相應，怎麼能得到呢？希望您更加努力，引導後輩，使曹源宗像枯竭后再次興盛，覺樹像凋謝后再次開花。這實在是我的衷心期望啊！』（筆帖） 靈芝照和尚說：『讒言和誹謗，是相同還是不同？是邪惡還是不邪惡？』回答說：『讒言必定要藉助誹謗才能成功。有誹謗而不一定是讒言，但沒有不誹謗的讒言。讒言的產生，最初是因為憎恨嫉妒，最終是因為輕信。製造讒言的是諂媚的小人。』古時候有人竭盡忠誠來輔佐君王，竭盡孝道來侍奉父母，堅守道義來結交朋友。即使是君臣之間互相賞識，父子之間互相愛護，朋友之間互相親近，一旦被人進讒言，就會反目成仇，怒目相向，排斥疏遠，甚至像對待仇人一樣。即使是古代的聖賢也不能避免。然而，有的人起初不能辨明，很久以後才能明白；有的人活著不能辨明，死後才能明白；有的人至死也不能辨明，永遠也不能明白，這樣的例子數不勝數。子游說：『多次勸諫君王，就會遭受羞辱；多次勸諫朋友，就會被疏遠。』這就是告誡人們要遠離讒言的原因。唉，讒言和誹謗，不能不仔細考察啊！而且經書史書都記載了這些，不是不明白，學者應該仔細閱讀。
【English Translation】 English version: Xiangzhi wrote to Elder Yan of Fengqiao, saying: 'The ancestral masters of the past did not hold positions as abbots. Opening the doors to receive disciples was a last resort. In this degenerate age, things have declined to the point where people are actually buying monasteries with sealed deeds. The recent events in Fengqiao are all about material gain. Everyone knows your origins. Like a chick breaking out of its shell, success comes effortlessly. Stay if there is a connection, leave when the connection ends. If there are those who seek to create hellish karma here for their own benefit, it would be better to hand over the monastery to them and let them suffer the consequences.' (Stone inscription at Hanshan Temple) Venerable Cishou Shen said to Venerable Ne of Jingshan: 'In the past twenty or thirty years, the Chan school has declined to a deplorable state. Abbots from various places are running around, countless in number, dividing their followers and spreading them everywhere. Only you, my brother, remain calm and enjoy peace and quiet. How can you be compared to those mediocre people? I am filled with admiration!' This karmic connection, if not for profound attainment, virtuous conduct, and corresponding practice, how could it be obtained? I hope you will strive to guide future generations, so that the Caoyuan lineage may flourish again after exhaustion, and the Bodhi tree may bloom again after withering. This is truly my heartfelt wish!' (Written note) Venerable Lingzhi Zhao said: 'Are slander (chán) and libel (bàng) the same or different? Are they evil or not evil?' He replied: 'Slander must rely on libel to succeed. There can be libel without slander, but there is no slander without libel. The origin of slander begins with hatred and jealousy, and ends with gullibility. Those who fabricate slander are flattering and petty people.' In ancient times, there were those who devoted their loyalty to assist their rulers, devoted their filial piety to serve their parents, and upheld righteousness to befriend others. Even between rulers and ministers who appreciated each other, fathers and sons who loved each other, and friends who were close to each other, once slander was introduced, they would turn against each other, glare at each other, reject and alienate each other, even treating each other like enemies. Even the ancient sages could not avoid this. However, some could not discern the truth at first, but understood it after a long time; some could not discern it in life, but understood it after death; some could not discern it until death, and could never understand it. Such examples are countless. Ziyou said: 'Repeatedly advising a ruler will lead to humiliation; repeatedly advising a friend will lead to estrangement.' This is why people are warned to stay away from slander. Alas, slander and libel must be carefully examined! Moreover, they are recorded in scriptures and histories, so it is not that we do not understand. Scholars should read them carefully.'
之。莫不知其非。往往身自陷於讒口噎郁至死。不能自明者是必怒。受讒者之不察為讒者之諂佞也。至有群小至其前復讒於他人。則又聽之以為然。是可謂聰明乎。蓋善為讒者。巧便斗構迎合矇蔽。使其瞢然如為鬼所魅。至有終身不能察者。孔子曰。浸潤之譖膚受之愬。言其浸潤之來不使人預覺。雖曾參至孝。母必疑其殺人。市非林藪。人必疑其有虎。間有不行焉者。則謂之明遠君子矣。予以愚拙疏懶不喜諂附妄悅於人遂多為人所讒謗。予聞之竊自省曰。彼言果是歟。吾當改過。彼則我師也。彼言果非歟。彼亦徒為耳。焉能浼我哉。於是耳雖聞之而口未嘗辯。士君子察不察在彼才識明不明耳。吾孰能申其枉直求知於人哉。然且不知久而後明邪。後世而後明邪。終古不明邪。文中子曰。何以息謗曰無辯。吾當事斯語矣(芝圖集)。
懶庵樞和尚曰。學道人當以悟為期。求真善知識抉擇之。絲頭情見不盡。即是生死根本。情見盡處須究其盡之所以。如人長在家愁什麼家中事不辦。溈山云。今時人雖從緣得一念頓悟自理。猶有無始習氣未能頓盡。須教渠凈除現業流識。即是修也。不可別有行門令渠趣向。溈山古佛故能發此語。如或不然眼光落地時。未免手腳忙亂依舊如落湯螃蟹也。
懶庵曰。律中雲。僧物有四
【現代漢語翻譯】 現代漢語譯本：他們沒有誰不知道這是不對的。但往往自身陷入被讒言中傷，鬱悶至死的境地，不能為自己辯白，這一定是惱怒。接受讒言的人不辨明真相，是因為進讒言的人善於諂媚奉承。甚至有小人在他面前再次讒言他人，他就聽信以為真。這能稱得上聰明嗎？善於進讒言的人，巧妙地挑撥離間，迎合矇蔽，使人昏聵，好像被鬼迷惑一樣，甚至有人終身不能察覺。孔子說：『像水慢慢滲透的讒言，像肌膚感受到的誹謗。』是說讒言的到來不會使人預先察覺。即使是曾參這樣孝順的人，他的母親也會懷疑他殺了人。集市不是森林，人們也會懷疑那裡有老虎。偶爾有讒言不奏效的情況，人們就稱這個人是明智的君子了。我因為愚笨遲鈍，疏於人情，不喜歡諂媚奉承，妄圖取悅於人，所以常常被人讒言誹謗。我聽到這些，私下反省說：『他們說的是真的嗎？我應當改正過錯，他們就是我的老師。他們說的不是真的嗎？他們也是白費力氣，怎麼能玷污我呢？』於是耳朵雖然聽到了，但口中從未辯解。士君子是否明察，在於他們的才識是否明智。我怎麼能申訴自己的冤屈，向別人尋求理解呢？然而，或許不知道要過多久才能明白真相呢？是後世才能明白真相呢？還是永遠都不能明白真相呢？文中子說：『用什麼來平息誹謗？』回答是『不辯解』。我應當遵循這句話啊！（芝圖集） 懶庵樞和尚說：『學道的人應當以開悟為目標，尋求真正的善知識來決斷。一絲一毫的情見沒有斷盡，就是生死的根本。情見斷盡之處，必須追究其斷盡的原因。就像人長期在家，愁的是什麼？是家中的事情辦不好。』溈山（溈山靈祐，唐代禪僧）說：『現在的人即使從因緣中得到一念頓悟自理，仍然有無始以來的習氣未能完全消除，必須教他清除現在的業和流識，這就是修行。』不可另外設立修行法門讓他去追求。溈山古佛所以能說出這樣的話。如果不是這樣，臨終時，免不了手忙腳亂，仍然像落湯的螃蟹一樣。 懶庵說：『律中說，僧物有四種』
【English Translation】 English version: None are unaware that it is wrong. Yet, they often find themselves trapped in slander, suffocating to death, unable to vindicate themselves. This is surely due to anger. Those who accept slander without discernment do so because the slanderers are skilled in flattery and obsequiousness. Some even listen and believe when petty individuals repeatedly slander others before them. Can this be called intelligence? Those skilled in slander cleverly sow discord, ingratiate themselves, and deceive, leaving people bewildered as if possessed by ghosts, with some never realizing it in their lifetime. Confucius said, 'Slander is like a slow seepage, and accusations like a skin wound,' meaning that the arrival of slander is not readily perceived. Even with someone as filial as Zeng Shen (曾參, a disciple of Confucius known for his filial piety), his mother would suspect him of murder. A marketplace is not a forest, yet people will suspect there are tigers there. Occasionally, slander fails, and such a person is called a wise and discerning gentleman. Because I am foolish, clumsy, and disinclined to flattery and seeking to please others, I am often slandered. Upon hearing this, I reflect privately, saying, 'Is what they say true? I should correct my faults; they are my teachers. Is what they say untrue? They are merely wasting their efforts; how can they defile me?' Thus, though my ears hear it, my mouth never defends. Whether a gentleman discerns or not depends on their talent and wisdom. How can I plead my case and seek understanding from others? Perhaps I do not know when the truth will be revealed—in later generations, or never at all. Wenzhongzi (文中子, a title for Wang Tong 王通, a Sui dynasty scholar) said, 'How can slander be stopped?' The answer is, 'By not defending.' I should adhere to these words! (Zhi Tu Collection 芝圖集) Chan Master Lan'an Shu (懶庵樞, a Chan master) said, 'Those who study the Way should aim for enlightenment and seek true good teachers to make decisions. If even a thread of emotional views is not exhausted, it is the root of birth and death. Where emotional views are exhausted, one must investigate the reason for their exhaustion. It is like a person who is always at home—what are they worried about? It is that the affairs of the household are not being handled well.' Weishan (溈山靈祐, Weishan Lingyou, a Chan monk of the Tang Dynasty) said, 'Even if people today attain a sudden enlightenment of self-nature through conditions, they still have beginningless habitual tendencies that have not been completely eliminated. They must be taught to purify their present karma and flowing consciousness; this is cultivation.' One should not establish other methods of practice for them to pursue. This is why the ancient Buddha Weishan could say such words. If it is not like this, when the light of the eyes falls to the ground (at the time of death), one will inevitably be flustered and still be like a crab dropped in hot water. Lan'an said, 'The Vinaya (律, monastic rules) says that there are four types of Sangha property.'
種。一者常住常住。二者十方常住。三者現前常住。四者十方現前常住。且常住之物。不可絲毫有犯。其罪非輕。先聖后聖非不丁寧。往往聞者未必能信信者未必能行。山僧或出或處。未嘗不以此切切介意。猶恐有所未至。因述偈以自警云。十方僧物重如山。萬劫千生豈易還。金口共譚曾未信。他年爭免鐵城關。人身難得好思量。頭角生時歲月長。堪笑貪他一粒米。等閑失卻半年糧。
懶庵曰。涅槃經云。若人聞說大涅槃一句一字。不作字相。不作句相。不作聞相。不作佛相。不作說相。如是義者名無相相。達磨大師航海而來不立文字者。蓋明無相之旨。非達磨自出新意別立門戶。近世學者不悟斯旨。意謂禪宗別是一種法門。以禪為宗者非其教。以教為宗者非其禪。遂成兩家之說。互相詆呰譊譊不能自已。噫所聞淺陋一至於此。非愚即狂。甚可嘆息也(心地法門)。
禪林寶訓卷第四
【現代漢語翻譯】 現代漢語譯本：有四種常住（Nitya-sthita，永恒存在）之物：第一種是常住常住，第二種是十方常住（Dasadik-nitya-sthita，十方世界的永恒存在），第三種是現前常住（Adhunika-nitya-sthita，當下顯現的永恒存在），第四種是十方現前常住（Dasadik-adhunika-nitya-sthita，十方世界當下顯現的永恒存在）。而且，對於常住之物，不可有絲毫侵犯，其罪過非常嚴重。過去的聖人和後來的聖人無不反覆叮嚀，但往往聽聞的人未必能相信，相信的人未必能實行。老衲我無論外出還是居處，未嘗不以此事切切放在心上，還恐怕有所疏忽。因此作偈語以自我警醒：十方僧眾之物重如山，萬劫千生豈能輕易償還。佛陀金口共同宣說，曾經不相信，他年怎能免於鐵城地獄之苦？人身難得，好好思量，若轉生為牛羊，頭角長成時歲月漫長。可笑那些貪圖一粒米的人，輕易地失去半年的糧食。
懶庵禪師說：《涅槃經》（Nirvana Sutra）中說，如果有人聽聞大涅槃（Maha-Nirvana）的一句一字，不執著于字的表象，不執著于句的表象，不執著于聽聞的表象，不執著于佛的表象，不執著于說法的表象，這樣的意義就叫做無相之相（Nirakara-lakshana）。達摩大師（Bodhidharma）航海而來，不立文字，正是爲了闡明無相的宗旨，並非達摩大師自己創造新意，另立門戶。近世的學者不領悟這個宗旨，認為禪宗（Zen Buddhism）是另外一種法門，以禪為宗旨的人就認為不符合教義，以教義為宗旨的人就認為不符合禪宗，於是形成兩家之說，互相詆譭爭吵，不能停止。唉，所聽聞的淺薄竟然到了這種地步，不是愚蠢就是瘋狂，實在令人嘆息啊！（出自《心地法門》）
《禪林寶訓》卷第四
【English Translation】 English version: There are four kinds of permanent (Nitya-sthita, eternally existing) things: first, the permanent permanent; second, the permanent of the ten directions (Dasadik-nitya-sthita, the eternal existence of the ten directions); third, the present permanent (Adhunika-nitya-sthita, the presently manifested eternal existence); and fourth, the present permanent of the ten directions (Dasadik-adhunika-nitya-sthita, the presently manifested eternal existence of the ten directions). Moreover, one should not violate the permanent things in the slightest, as the sin is very serious. The past and future sages have repeatedly exhorted this, but often those who hear it may not believe it, and those who believe it may not practice it. Whether I, this old monk, am out or at home, I have never failed to keep this matter earnestly in mind, still fearing that I may have overlooked something. Therefore, I compose a verse to warn myself: The things of the Sangha (Buddhist community) of the ten directions are as heavy as a mountain; how can they be easily repaid in ten thousand kalpas (aeons)? The Buddha's golden mouth spoke of this together, but you did not believe it; how can you avoid the suffering of the Iron City (hell) in the future? It is difficult to obtain a human body; think carefully. If you are reborn as cattle or sheep, the years will be long when horns grow. It is laughable for those who are greedy for a grain of rice to easily lose half a year's worth of food.
Chan Master Lan'an said: The Nirvana Sutra (Nirvana Sutra) says, 'If a person hears a phrase or a word of the Great Nirvana (Maha-Nirvana), he does not cling to the appearance of the word, does not cling to the appearance of the phrase, does not cling to the appearance of hearing, does not cling to the appearance of the Buddha, and does not cling to the appearance of speaking. Such a meaning is called the sign of no-sign (Nirakara-lakshana).' When Bodhidharma (Bodhidharma) came by sea and did not establish words, it was precisely to clarify the principle of no-sign, not that Bodhidharma himself created a new meaning and established a separate school. Recent scholars do not understand this principle and think that Zen Buddhism (Zen Buddhism) is another kind of Dharma. Those who take Zen as their principle think that it does not conform to the teachings, and those who take the teachings as their principle think that it does not conform to Zen. Thus, two schools of thought are formed, mutually slandering and arguing, unable to stop. Alas, what they have heard is so shallow that it has reached this point; it is either foolish or crazy, which is truly lamentable! (From 'Mind-Ground Dharma Gate')
Treasures from the Zen Forest, Volume 4