T47n1998B_大慧普覺禪師宗門武庫

大正藏第 47 冊 No. 1998B 大慧普覺禪師宗門武庫

No. 1998B

大慧普覺禪師宗門武庫

參學比丘道謙編

洞山廣道者梓州人。叢林號廣無心。初遊方問云蓋智和尚。興化打維那意旨如何。智下繩床展兩手吐舌示之廣打一坐具。智云。此是風力所轉。又持此語問石霜琳和尚。琳云。爾意作么生。廣亦打一坐具。琳云。好一坐具。祇是爾不知落處。又問真凈。凈云。爾意作么生。廣亦打一坐具。凈云。他打爾也打。廣於此大悟。真凈因作頌云。丈夫當斷不自斷。興化為人徹底漢。已后從他眼自開。棒了罰錢趁出院。

慈明瑯瑯大愚等數人辭汾陽。相讓不肯為參頭。汾陽云。此行不可以戒臘推。聽吾一頌。天無頭吉州城畔展戈矛。將軍疋馬林下過。圓州城裡鬧啾啾。慈明出班云。楚圓何人敢當此記莂。遂領眾拜辭。

湛堂準和尚初參真凈。凈問近離甚處。準云大仰。夏在甚處。準云大溈。凈云。甚處人事。準云。興元府。凈展兩手云。我手何似佛手。準罔措。凈云。適來祇對一一靈明天真。及乎道個佛手便成窒礙。且道病在甚處。準云。某甲不會。凈云。一切現成更教唯會。

暹道者久參雪竇。竇欲舉住金鵝。暹聞之夜潛書偈于方丈壁間即遁

【現代漢語翻譯】現代漢語譯本大正藏第 47 冊 No. 1998B 大慧普覺禪師宗門武庫

No. 1998B

大慧普覺禪師宗門武庫

參學比丘道謙編

洞山廣道者是梓州人，在叢林中被稱為『廣無心』。他最初遊方時問云蓋智和尚：『興化打維那（寺院中負責維持秩序的僧人）的意旨是什麼？』智和尚從繩床上下來，伸出雙手，吐出舌頭來向他示意。廣道者打了一下坐具。智和尚說：『這是風力所轉。』廣道者又拿著這句話去問石霜琳和尚。琳和尚問：『你的意思是什麼？』廣道者也打了一下坐具。琳和尚說：『好一個坐具，只是你不知道落腳之處。』他又問真凈和尚，真凈和尚問：『你的意思是什麼？』廣道者也打了一下坐具。真凈和尚說：『他打你也打。』廣道者因此大悟。真凈和尚因此作頌說：『丈夫當斷不斷，興化為人真是徹底。以後任他眼自開，棒了罰錢趕出院。』

慈明、瑯瑯、大愚等幾個人告別汾陽善昭禪師，互相謙讓不肯做參頭（領頭的禪僧）。汾陽善昭禪師說：『這次出行不可以按照戒臘（受戒的年限）來推舉，聽我說一首偈頌：天無頭，吉州城畔展戈矛。將軍疋馬林下過，圓州城裡鬧啾啾。』慈明禪師出列說：『楚圓（慈明禪師的法號）何人敢當此記莂（印可）？』於是帶領大家拜別。

湛堂準和尚最初參訪真凈克文禪師。真凈克文禪師問：『最近從哪裡來？』準和尚說：『大仰。』真凈克文禪師問：『夏天在哪裡？』準和尚說：『大溈。』真凈克文禪師問：『什麼地方的人事？』準和尚說：『興元府。』真凈克文禪師伸出雙手說：『我的手像佛手嗎？』準和尚不知所措。真凈克文禪師說：『剛才的對答一一靈明，天真自然。等到說佛手，便成了窒礙。那麼，病在哪裡？』準和尚說：『我不會。』真凈克文禪師說：『一切現成，更教你會。』

暹道者長久參訪雪竇顯禪師。雪竇顯禪師想要讓他住持金鵝寺。暹道者聽到后，夜裡偷偷在方丈的墻壁上寫了一首偈頌就逃走了。

【English Translation】 English version T47 No. 1998B The Zen Storehouse of Great Wisdom and Universal Awareness Zen Master

No. 1998B

The Zen Storehouse of Great Wisdom and Universal Awareness Zen Master

Compiled by Disciple Daogian

Dongshan Guangdao was from Zizhou. In the monastery, he was known as 'Guang Wuxin' (Guang the No-Mind). Initially, while traveling, he asked Zen Master Yungai Zhi: 'What is the meaning of Xinghua striking the director?' Zhi descended from the rope bed, extended both hands, and stuck out his tongue to demonstrate. Guang struck the sitting mat once. Zhi said, 'This is turned by the force of the wind.' Guang then took this saying and asked Zen Master Shishuang Lin. Lin asked, 'What is your meaning?' Guang also struck the sitting mat once. Lin said, 'A good sitting mat, but you do not know where to land.' He then asked Zhenjing. Zhenjing asked, 'What is your meaning?' Guang also struck the sitting mat once. Zhenjing said, 'He strikes, and you also strike.' Guang had a great awakening from this. Zhenjing then composed a verse saying: 'A man should decide when to decide, Xinghua is thorough in helping people. Hereafter, let his eyes open by themselves, strike with the stick, fine him, and chase him out of the monastery.'

Ciming, Langlang, Dayu, and several others bid farewell to Fenyang. They yielded to each other, unwilling to be the head of the group. Fenyang said, 'This journey cannot be decided by seniority in ordination. Listen to my verse: Heaven has no head, spears are displayed by the walls of Jizhou city. A general passes under the forest on a single horse, the city of Yuanzhou is noisy.' Ciming stepped forward and said, 'Who dares to accept this endorsement from Chuyuan (Ciming's Dharma name)?' Then he led everyone in bowing farewell.

Zen Master Zhantang Zhun initially visited Zen Master Zhenjing Kewen. Zhenjing Kewen asked, 'Where did you recently come from?' Zhun said, 'Dayang.' Zhenjing Kewen asked, 'Where were you in the summer?' Zhun said, 'Dawei.' Zhenjing Kewen asked, 'What is the local administration there?' Zhun said, 'Xingyuan Prefecture.' Zhenjing Kewen extended both hands and said, 'Do my hands resemble the Buddha's hands?' Zhun was at a loss. Zhenjing Kewen said, 'The previous responses were all clear, bright, and naturally true. But when it comes to the Buddha's hands, it becomes an obstruction. So, where is the illness?' Zhun said, 'I do not know.' Zhenjing Kewen said, 'Everything is already present, why teach you to understand?'

Practioner Xian had long visited Zen Master Xuedou Xian. Zen Master Xuedou Xian wanted him to reside at Jin'e Temple. Upon hearing this, Xian secretly wrote a verse on the wall of the abbot's room at night and then fled.

去。偈曰。不是無心繼祖燈。道慚未廁嶺南能。三更月下離巖竇。眷眷無言戀碧層。又曰。三十餘年四海間。尋師擇友未嘗閑。今朝得到無心地。卻被無心趁出山。暹后出世開先。承嗣德山遠和尚。續通雪竇書。山前婆子見專使欣然問曰。暹首座出世。為唯燒香。專使曰。德山遠和尚。婆子詬罵曰。雪竇抖擻屎腸說禪為爾。爾得恁么辜恩負德。

云居舜老夫。常譏。天衣懷禪師說葛藤禪。一日聞懷遷化。於法堂上合掌云。且喜葛藤樁子倒了也。秀圓通時在會中作維那。每見訶罵不已。乃謂同列曰。我須與這老漢理會一上。及夜參又如前訶罵。秀出眾厲聲曰。豈不見圓覺經中道。舜遽曰。久立大眾伏惟珍重。便歸方丈秀曰。這老漢通身是眼。罵得懷和尚也。

湖南小景淳有才學。曾著無縫塔銘。大通本禪師用其語。答無縫塔話云。煙霞生背面。星月繞檐楹。淳居嶽麓寺。律身精進。偶一夜經行殿陛失腳被攧。傍僧掖起。昏懵不曉人事。至於平生所著文字。亦不能曉。兜率照禪師。初遊方過嶽麓。聞老宿言淳事。照驚曰。我此生參禪不明心地亦如淳也。偶一失跌尚如此。況隔陰耶。

呂大申公執政時。因休沐日。預化疏請言法華齋。翌日果到府第坐于堂上。申公將出見之。自唸曰。拜則是。不拜則是。

【現代漢語翻譯】現代漢語譯本：

去。偈語說：『不是無心繼承祖師的燈火，慚愧自己還未達到慧能大師的境界。三更時分在月光下離開巖洞，依依不捨地眷戀著青翠的山巒。』又說：『三十多年來在四海之間，尋訪老師選擇朋友從不懈怠。今天終於得到了無心之法，卻又被無心驅趕出了山林。』

釋義暹後來出世開先，繼承了德山遠和尚的法脈，繼續抄寫雪竇禪師的書。山前的老婦人見到專使欣喜地問道：『暹首座出世了，只是爲了燒香嗎？』專使回答：『德山遠和尚。』老婦人責罵道：『雪竇禪師抖擻著腸子說禪是爲了你，你竟然如此辜恩負義！』

云居舜老夫經常譏諷天衣懷禪師說葛藤禪。一天，聽說懷禪師圓寂了，於法堂上合掌說：『可喜的是葛藤樁子倒了！』秀圓通當時在法會中擔任維那，每次見到他都訶斥謾罵不止，於是對同僚說：『我必須和這老漢理論一番。』等到晚參時又像之前一樣訶斥謾罵。秀圓通從人群中走出，厲聲說道：『難道沒看見《圓覺經》中說……』舜老夫立刻說：『久立，大眾請自珍重！』便回到方丈。秀圓通說：『這老漢全身都是眼睛，連懷禪師也敢罵。』

湖南小景淳頗有才學，曾經撰寫《無縫塔銘》。大通本禪師引用他的話，回答無縫塔的話頭說：『煙霞在塔的背面升起，星月環繞著塔的屋檐。』景淳住在嶽麓寺，嚴守戒律，精進修行。偶然一夜，在殿堂臺階上行走時不小心失足跌倒，被旁邊的僧人扶起。他昏迷不醒，不明白發生了什麼事，甚至連平生所著的文字也不能理解。兜率照禪師最初遊方時路過嶽麓寺，聽到老僧說起景淳的事，驚訝地說：『我此生參禪不明心地，也會像景淳一樣啊！偶然一次失足尚且如此，更何況隔著生死輪迴呢？』

呂大申公擔任執政時，因為休假，預先寫好化緣疏，請求說法華齋。第二天果然來到府第，坐在堂上。申公將要出去拜見他，心裡想：『拜呢，還是不拜呢？』 English version:

Departed. A verse says: 'It is not without intention to continue the ancestral lamp, but ashamed of not reaching the level of Huineng (the Sixth Patriarch). Leaving the cave under the moonlight at midnight, reluctantly longing for the green mountains.' Another verse says: 'For more than thirty years, I have been traveling around, seeking teachers and choosing friends without rest. Today, I finally attained the state of no-mind, but was driven out of the mountains by no-mind.'

Shiyi Xian later emerged to propagate the Dharma, succeeding Dharma Master Yuande of Deshan (a mountain in Hunan), and continued to transcribe the writings of Zen Master Xuedou (a famous Zen master). An old woman in front of the mountain saw the special envoy and asked happily: 'Has the head monk Xian emerged to propagate the Dharma just to burn incense?' The special envoy replied: 'Dharma Master Yuande of Deshan.' The old woman scolded: 'Zen Master Xuedou shook his intestines to speak Zen for you, yet you are so ungrateful!'

Elder Yunju Shun often ridiculed Zen Master Tianyi Huai for speaking 'entangled vine' Zen. One day, upon hearing of Zen Master Huai's passing, he put his palms together in the Dharma hall and said: 'It is gratifying that the entangled vine post has fallen!' At that time, Xiu Yuantong was serving as the director of the assembly. Every time he saw Elder Shun, he would scold and berate him incessantly. So he said to his colleagues: 'I must reason with this old man.' When the evening meditation came, Elder Shun scolded and berated him as before. Xiu Yuantong stepped out from the crowd and said sternly: 'Haven't you seen the Surangama Sutra say...' Elder Shun immediately said: 'I have been standing for too long, please take care of yourselves!' Then he returned to his room. Xiu Yuantong said: 'This old man is all eyes, he even dares to scold Zen Master Huai.'

Xiao Jingchun of Hunan was talented and once wrote the 'Inscription for the Seamless Pagoda'. Zen Master Datong Ben used his words to answer the topic of the seamless pagoda, saying: 'Mists and clouds rise behind the pagoda, stars and moon surround the eaves.' Jingchun lived in Yuelu Temple (a temple in Hunan), strictly observing the precepts and diligently practicing. One night, while walking on the steps of the hall, he accidentally slipped and fell. The monks nearby helped him up. He was unconscious and did not understand what had happened. He could not even understand the writings he had written in his life. Zen Master Doushuai Zhao, when he first traveled to Yuelu Temple, heard the old monks talking about Jingchun's incident. Zhao was shocked and said: 'If I do not understand my mind in this life, I will be like Jingchun! Even a single slip is like this, let alone being separated by the veil of death!'

When Lu Dashen was in power, he took a day off and prepared a solicitation for a Lotus Sutra feast. The next day, he arrived at the mansion and sat in the hall. Shen Gong was about to go out to meet him, and thought to himself: 'Should I bow, or should I not bow?'

【English Translation】 Departed. A verse says: 'It is not without intention to continue the ancestral lamp, but ashamed of not reaching the level of Huineng (the Sixth Patriarch). Leaving the cave under the moonlight at midnight, reluctantly longing for the green mountains.' Another verse says: 'For more than thirty years, I have been traveling around, seeking teachers and choosing friends without rest. Today, I finally attained the state of no-mind, but was driven out of the mountains by no-mind.' Shiyi Xian later emerged to propagate the Dharma, succeeding Dharma Master Yuande of Deshan (a mountain in Hunan), and continued to transcribe the writings of Zen Master Xuedou (a famous Zen master). An old woman in front of the mountain saw the special envoy and asked happily: 'Has the head monk Xian emerged to propagate the Dharma just to burn incense?' The special envoy replied: 'Dharma Master Yuande of Deshan.' The old woman scolded: 'Zen Master Xuedou shook his intestines to speak Zen for you, yet you are so ungrateful!' Elder Yunju Shun often ridiculed Zen Master Tianyi Huai for speaking 'entangled vine' Zen. One day, upon hearing of Zen Master Huai's passing, he put his palms together in the Dharma hall and said: 'It is gratifying that the entangled vine post has fallen!' At that time, Xiu Yuantong was serving as the director of the assembly. Every time he saw Elder Shun, he would scold and berate him incessantly. So he said to his colleagues: 'I must reason with this old man.' When the evening meditation came, Elder Shun scolded and berated him as before. Xiu Yuantong stepped out from the crowd and said sternly: 'Haven't you seen the Surangama Sutra say...' Elder Shun immediately said: 'I have been standing for too long, please take care of yourselves!' Then he returned to his room. Xiu Yuantong said: 'This old man is all eyes, he even dares to scold Zen Master Huai.' Xiao Jingchun of Hunan was talented and once wrote the 'Inscription for the Seamless Pagoda'. Zen Master Datong Ben used his words to answer the topic of the seamless pagoda, saying: 'Mists and clouds rise behind the pagoda, stars and moon surround the eaves.' Jingchun lived in Yuelu Temple (a temple in Hunan), strictly observing the precepts and diligently practicing. One night, while walking on the steps of the hall, he accidentally slipped and fell. The monks nearby helped him up. He was unconscious and did not understand what had happened. He could not even understand the writings he had written in his life. Zen Master Doushuai Zhao, when he first traveled to Yuelu Temple, heard the old monks talking about Jingchun's incident. Zhao was shocked and said: 'If I do not understand my mind in this life, I will be like Jingchun! Even a single slip is like this, let alone being separated by the veil of death!' When Lu Dashen was in power, he took a day off and prepared a solicitation for a Lotus Sutra feast. The next day, he arrived at the mansion and sat in the hall. Shen Gong was about to go out to meet him, and thought to himself: 'Should I bow, or should I not bow?'

言大呼曰。呂老子。爾好勞攘快出來。拜也好。不拜也好。申公拜敬之。齋畢問未來藏否。言索筆大書亳州二字與之。不言所以。后罷相知亳州治疊文字次。忽見二字在前。始悟前讖也。

真凈和尚退洞山。游浙至滁州瑯瑯起和尚處。因眾請小參。真凈貶剝諸方異見邪解。無所忌憚。下座見起和尚云。堂頭在此賴是別無甚言語。起云。爾也得也。二人相顧大笑而去。

葉縣省和尚嚴冷枯淡。衲子敬畏之。浮山遠天衣懷在眾時。特往參扣。正值雪寒。省訶罵驅逐。以至將水潑旦過。衣服皆濕。其他僧皆怒而去。惟遠懷併疊敷具整衣。復坐于旦過中。省到訶曰。爾更不去我打爾。遠近前云。某二人數千里。特來參和尚禪。豈以一杓水潑之便去。若打殺也不去。省笑曰。爾兩個要參禪。卻去掛搭。續請遠充典座。眾苦其枯淡。省偶出莊。遠竊鑰匙取油麵作五味粥。粥熟省忽歸赴堂。粥罷坐堂外令請典座。遠至首云。實取油麵煮粥。情願乞和尚責罰。省令算所直估衣缽還訖。打三十拄杖出院。遠舍於市中。托道友解免。省不允。又曰。若不容歸。只乞隨眾入室。亦不允。一日出街次。見遠獨于旅邸前立。乃云。此是院門房廊。爾在此住許多時。曾還租錢否。令計所欠追取。遠無難色。持缽於市化錢還之。省又一日

【現代漢語翻譯】現代漢語譯本：言大聲呼喊道：『呂老子（姓名，具體指代不明），你喜歡忙碌，快出來！』拜也好，不拜也好，申公（人名，具體指代不明）向你致敬。齋飯完畢后，（申公）問（言）未來的事情能否預先知曉。言索要筆墨，寫下『亳州（地名）』二字給他，沒有說明原因。後來（申公）被任命為亳州的長官，在整理堆積如山的文書時，忽然看到之前的兩個字在眼前，這才明白之前的預言。

真凈和尚（僧人法號）離開洞山（地名，山名），遊歷到浙江（地名）的滁州（地名），在瑯瑯起和尚（僧人法號）處掛單。因為大眾的請求，真凈和尚作了一次小參（禪宗術語，指簡短的開示）。真凈和尚貶低駁斥各方的不同見解和錯誤的理解，毫無顧忌。下座后，他去見起和尚，說：『堂頭（寺院住持的尊稱）您在這裡，幸好沒有什麼多餘的話。』起和尚說：『你也得到了。』兩人相視大笑而去。

葉縣省和尚（僧人法號）以嚴厲、冷峻、枯燥、平淡著稱。僧人們對他既敬畏又害怕。浮山遠（僧人法號）和天衣懷（僧人法號）還在僧眾中的時候，特地前去參拜請教。正值寒冷的下雪天，省和尚呵斥辱罵並驅趕他們，甚至用水潑他們，衣服都濕透了。其他的僧人都生氣地離開了，只有遠和懷疊好鋪蓋，整理好衣服，又坐在原來的地方。省和尚來到后呵斥道：『你們還不走，我就要打你們了！』遠上前說道：『我們二人不遠數千里，特地來參拜和尚的禪法，怎麼會因為一瓢水就離開呢？即使被打死也不會走。』省和尚笑著說：『你們兩個要參禪，就先去掛單。』後來請遠擔任典座（寺院職務，負責管理廚房）。僧眾們苦於他的枯燥平淡。省和尚偶爾外出，遠偷了鑰匙，取了油和麵做了五味粥。粥剛做好，省和尚忽然回來，來到佛堂。粥吃完后，（省和尚）坐在佛堂外，命令叫來典座。遠來到后坦白說：『確實偷取了油和麵煮粥，情願請求和尚責罰。』省和尚命令計算所用物品的價值，估算衣缽償還完畢，打了三十拄杖，將他趕出寺院。遠住在城裡，托朋友幫忙說情，省和尚不同意。遠又說：『如果不允許回來，只求隨眾進入禪堂。』也不被允許。一天，（省和尚）在街上行走，看到遠獨自站在旅店前，於是說：『這裡是寺院的門房走廊，你在這裡住了這麼久，曾經交過租錢嗎？』命令計算所欠的租金追討。遠沒有為難之色，拿著缽在市場上化緣，把錢還了。省和尚又有一天

【English Translation】 English version: Yan shouted loudly, 'Lu Laozi (name, specific reference unclear), you like to be busy, come out quickly!' Whether you bow or not, Shen Gong (name, specific reference unclear) pays his respects to you.' After the vegetarian meal, (Shen Gong) asked (Yan) if future events could be foreseen. Yan asked for a pen and wrote the two characters 'Bozhou (place name)' for him, without explaining the reason. Later, (Shen Gong) was appointed as the magistrate of Bozhou, and while sorting through the piles of documents, he suddenly saw the previous two characters before him, and then he understood the previous prophecy.

Zen Master Zhenjing (monk's dharma name) left Dongshan (place name, mountain name) and traveled to Chuzhou (place name) in Zhejiang (place name), staying at Zen Master Langlangqi's (monk's dharma name) place. Because of the request of the assembly, Zen Master Zhenjing gave a short Dharma talk (Chan Buddhism term, referring to a brief instruction). Zen Master Zhenjing belittled and refuted various differing views and erroneous understandings without any restraint. After descending from the seat, he went to see Zen Master Qi and said, 'Abbot (honorific title for the abbot of a monastery), you are here, fortunately there is nothing superfluous to say.' Zen Master Qi said, 'You have also attained it.' The two looked at each other and laughed loudly before leaving.

Zen Master Sheng of Yexian (monk's dharma name) was known for his strictness, coldness, dryness, and plainness. The monks both respected and feared him. When Fushan Yuan (monk's dharma name) and Tianyi Huai (monk's dharma name) were still among the assembly, they made a special trip to pay their respects and ask for instruction. It was a cold, snowy day, and Zen Master Sheng scolded and drove them away, even splashing water on them, soaking their clothes. The other monks left in anger, but Yuan and Huai folded their bedding, tidied their clothes, and sat back in their original places. Zen Master Sheng came and scolded, 'If you don't leave, I will hit you!' Yuan stepped forward and said, 'We two have come from thousands of miles away, especially to pay respects to the Zen of the Zen Master, how could we leave because of a ladle of water? Even if we are beaten to death, we will not leave.' Zen Master Sheng smiled and said, 'If you two want to practice Zen, go and register first.' Later, he asked Yuan to serve as the cook (monastery position, responsible for managing the kitchen). The monks suffered from his dryness and plainness. Zen Master Sheng occasionally went out, and Yuan stole the key, took oil and flour, and made five-flavored porridge. Just as the porridge was ready, Zen Master Sheng suddenly returned and came to the Buddha hall. After the porridge was eaten, (Zen Master Sheng) sat outside the Buddha hall and ordered the cook to be called. Yuan came and confessed, 'I did steal the oil and flour to cook porridge, and I am willing to ask the Zen Master to punish me.' Zen Master Sheng ordered the value of the items used to be calculated, the robes and bowl were estimated to be repaid, he was beaten thirty times with a staff, and he was driven out of the monastery. Yuan lived in the city and asked friends to intercede, but Zen Master Sheng did not agree. Yuan also said, 'If I am not allowed to return, I only ask to enter the meditation hall with the assembly.' This was also not allowed. One day, (Zen Master Sheng) was walking on the street and saw Yuan standing alone in front of the inn, so he said, 'This is the monastery's gatehouse corridor, you have lived here for so long, have you ever paid rent?' He ordered the amount of rent owed to be calculated and collected. Yuan did not show any difficulty, took his bowl and begged for alms in the market, and returned the money. Zen Master Sheng another day

出街見之。持缽歸為眾曰。遠真有意參禪。遂呼其歸。

汾陽無德禪師。一日謂眾曰。夜來夢。亡父母覓酒肉紙錢。不免徇俗置以祀之。事辦于庫堂。設位如俗間禮。酌酒行肉化紙錢訖。令集知事頭首散其餘盤。知事輩卻之。無德獨坐筵中飲啖自若。眾僧數曰。酒肉僧。豈堪為師法耶。腰包盡去惟慈明大愚泉大道等。六七人在耳。無德翌日上堂云。許多閑神野鬼。只消一盤酒肉兩陌紙錢斷送去了也。法華經云。此眾無枝葉。唯有諸貞實。下座。

真凈和尚遊方時。與二僧偕行到谷隱。薜大頭問云。三人同行必有一智。如何是一智。二僧無語。凈立下肩。應聲便喝。薜豎拳作相撲勢。凈云。不勞再勘。薛拽拄杖趁出。薛見石門慈照禪師。

雲頂山敷禪師。成都府帥請就衙內升座。時有樂營將。出禮拜。起回顧街前下馬臺云。一口吸盡西江水即不問。且請和尚吞卻街前下馬臺。師展兩手唱云。細抹將來。樂營將於此有省。

自慶藏主者。蜀人。叢林知名。遍參真如晦堂普覺諸大老。游廬阜入都城。見法雲圓通禪師與秀大師偕行到法雲。秀得參堂。以慶藏主之名達圓通。通曰。且令別處掛搭。俟此間單位空即令參堂。慶在智海。偶臥病。秀欲詣問所苦。而山門無假。乃潛出智海見慶。慶以書白圓通

【現代漢語翻譯】現代漢語譯本：他出去后見到了遠真（僧人名）。遠真拿著缽回來對大眾說：『遠真有意參禪。』於是叫他回來。

汾陽無德禪師（禪師名）有一天對大家說：『昨晚我夢見已故的父母向我要酒肉紙錢。』不得已，我只好隨俗置辦祭祀他們。事情在庫堂辦理，設定靈位如同世俗的禮儀。斟酒，擺肉，焚化紙錢完畢。讓知事（寺院執事）和頭首（僧職）們把剩下的食物分了。知事們推辭了。無德禪師獨自坐在筵席中飲酒吃肉，神態自若。眾僧議論說：『這是個酒肉和尚，怎麼能做我們的師父呢？』腰包都空了，只有慈明（僧人名）、大愚（僧人名）、泉大道（僧人名）等六七個人聽得進去。無德禪師第二天上堂說法時說：『許多閑神野鬼，只用一盤酒肉兩陌紙錢就打發走了。』《法華經》（佛教經典）上說：『此眾無枝葉，唯有諸貞實。』說完就走下法座。

真凈和尚（和尚名）遊方時，與兩個僧人一起走到谷隱（地名）。薜大頭（人名）問道：『三人同行，必有一智。什麼是這一智？』兩個僧人無話可說。真凈和尚站出來，露出肩膀，應聲便喝。薜大頭豎起拳頭，做出相撲的姿勢。真凈和尚說：『不用再勘驗了。』薜大頭拿著拄杖追趕他出去。薜大頭後來見到了石門慈照禪師（禪師名）。

雲頂山敷禪師（禪師名）在成都府帥（官名）的邀請下，到衙門內升座說法。當時有個樂營將（官名），出來禮拜。起來后回頭看著街前的下馬臺（建築物）說：『一口吸盡西江水（比喻有大神通）我不問。請問和尚如何吞掉街前的下馬臺？』敷禪師張開雙手唱道：『細細地抹過來。』樂營將因此有所領悟。

自慶藏主（僧人名），是四川人。在叢林中很有名氣。遍參真如晦堂（禪師名）、普覺（禪師名）等大老（德高望重的僧人）。遊歷廬山，進入都城。見到法雲圓通禪師（禪師名）與秀大師（僧人名）一起走到法雲寺。秀大師得以進入禪堂參禪。用慶藏主的名字稟告圓通禪師。圓通禪師說：『先讓他到別處掛單（僧人投宿），等這裡的床位空出來再讓他進入禪堂。』慶藏主住在智海寺，偶然生病。秀大師想去問候他的病情，但山門沒有假條。於是偷偷地離開智海寺去見慶藏主。慶藏主寫了封信給圓通禪師。

【English Translation】 English version: He went out and saw Yuanzhen (a monk's name). Yuanzhen returned with his alms bowl and said to the assembly, 'Yuanzhen intends to practice Chan Buddhism.' So he was called back.

Chan Master Wude of Fenyang (a Chan master's name) once said to the assembly, 'Last night I dreamed that my deceased parents were asking me for wine, meat, and paper money.' Unable to avoid it, I followed the custom and prepared offerings for them. The matter was handled in the storehouse hall, and the memorial tablets were set up according to secular rituals. After pouring wine, offering meat, and burning paper money, I ordered the stewards (temple affairs officers) and chief monks to distribute the remaining food. The stewards declined. Chan Master Wude sat alone at the feast, drinking and eating as if nothing were amiss. The monks criticized him, saying, 'This is a wine-and-meat monk; how can he be our teacher?' All the donations are gone, and only six or seven people, including Ciming (a monk's name), Dayu (a monk's name), and Quan Dadao (a monk's name), listened to him. The next day, Chan Master Wude ascended the Dharma hall and said, 'So many idle spirits and wild ghosts were sent away with just one plate of wine and meat and two strings of paper money.' The Lotus Sutra (a Buddhist scripture) says, 'This assembly has no branches or leaves; only those who are truly virtuous remain.' He then stepped down from the Dharma seat.

When Venerable Zhenjing (a monk's name) was traveling, he went to Guyin (a place name) with two monks. Xue Datou (a person's name) asked, 'When three people travel together, there must be one wise one. What is this wisdom?' The two monks were speechless. Zhenjing stood up, bared his shoulder, and shouted in response. Xue Datou raised his fist in a wrestling posture. Zhenjing said, 'There is no need for further examination.' Xue Datou chased him out with his staff. Xue Datou later met Chan Master Cizhao of Shimen (a Chan master's name).

Chan Master Fu of Yunding Mountain (a Chan master's name) was invited by the commander of Chengdu Prefecture (an official title) to ascend the seat in the yamen (government office) to preach. At that time, there was a music battalion commander (an official title) who came out to pay respects. After getting up, he looked back at the dismounting platform (a structure) in front of the street and said, 'I won't ask about swallowing the entire West River in one gulp (a metaphor for great supernatural power). But please, Master, swallow the dismounting platform in front of the street.' Chan Master Fu spread out his hands and chanted, 'Wipe it over carefully.' The music battalion commander had an awakening from this.

Ziqing, the treasurer (a monk's name), was a native of Sichuan. He was well-known in the monastic community. He visited many great elders (highly respected monks) such as Zhenru Huitang (a Chan master's name) and Pujue (a Chan master's name). He traveled to Mount Lu and entered the capital city. He saw Chan Master Yuandong of Fayun (a Chan master's name) walking with Master Xiu (a monk's name) to Fayun Temple. Master Xiu was able to enter the Chan hall to practice Chan. He reported the name of Ziqing, the treasurer, to Chan Master Yuandong. Chan Master Yuandong said, 'Let him stay elsewhere for now, and when a bed becomes available here, let him enter the Chan hall.' Ziqing stayed at Zhihai Temple and became ill by chance. Master Xiu wanted to inquire about his illness, but there was no leave slip from the mountain gate. So he secretly left Zhihai Temple to see Ziqing. Ziqing wrote a letter to Chan Master Yuandong.

。道秀越規矩出入。圓通得書知之。夜參大罵。此真小人。彼以道義故拚出院來訊汝疾。返以此告訐。豈端人正士所為。慶聞之遂掩息。叢林盡謂。慶遭圓通一詬而卒。

撫州明水遜禪師。在法雲侍者寮時。道林琳禪師掛搭。方丈特為新到茶。遜躬至寮請之。適琳不在。有同行與琳聯案曰。汝去俟渠來。我為汝請。遜去。僧偶忘之。齋后鳴鼓會茶。琳不到。圓通問曰。新到在否。趣請之。琳到。圓通令退坐榻立。眾前責曰。山門特為茶。以表叢林禮數。因何怠慢不時至。琳曰。適聞鼓聲。忽內逼。趨赴不前。圓通呵曰。我鼓又不是巴豆。擊著爾便屎出。遜前白雲。是某忘記請之。某當出院。時同行出衆曰。不幹侍者與新到事。是某不合承受。為渠請偶忘記。某當代二人出院。圓通高其風義。並宥之。

諸方尊宿示滅。全身火浴得舍利極多。唯真凈禪師舍利大如菽。五色晶瑩而又堅剛。谷山祖禪師。真凈高弟也。多收斂之。盛以琉璃瓶。隨身供養。妙喜游谷山。嘗試之。置於鐵砧舉槌擊之。砧槌俱陷。而舍利無損。豈非平昔履踐明。白見道超詣所致耶。

賢蓬頭。江州人。溈山真如和尚會中角立者。見地明白機鋒穎脫。有超師之作。但行業不謹。一眾易之。真如結庵于方丈后。令賢獨處。唯通小徑從

【現代漢語翻譯】現代漢語譯本：道秀超越了規矩，隨心所欲地出入。圓通得到了書信，瞭解了情況。夜裡大聲斥責道：『這真是個小人！別人因為道義的緣故，特意從院裡出來探望你的疾病，你反而用這件事來告發他，這難道是端正的人應該做的嗎？』慶聽到后就沉默不語了。叢林里的人都說，慶是因為圓通的這次斥責而死的。

撫州明水遜禪師，在法雲寺的侍者寮房時，道林琳禪師來掛單。方丈特意為新來的禪師準備了茶。遜親自到寮房去邀請他。恰巧琳不在，有個與琳同住的僧人與琳共用一張桌子，說：『你去吧，等他來了，我替你邀請他。』遜離開了。那個僧人偶然忘記了這件事。齋飯後鳴鼓集合喝茶，琳沒有到。圓通問道：『新來的禪師在嗎？快去請他來。』琳到了。圓通命令他退到座位旁邊站立，當著眾人的面責備道：『山門特意準備了茶，是爲了表示叢林的禮數，為什麼怠慢不及時趕到？』琳說：『剛才聽到鼓聲，忽然內急，想去廁所但來不及。』圓通呵斥道：『我的鼓又不是巴豆，敲了你就會拉屎！』遜上前說明道：『是我忘記邀請他了，我應當出院。』當時那個同住的僧人從人群中站出來說：『不關侍者和新來禪師的事，是我不應該答應替他邀請，因為我忘記了。我應當代替他們兩個人出院。』圓通讚賞他的風度和義氣，就都原諒了他們。

各地的尊宿示寂后，全身火化得到非常多的舍利。只有真凈禪師的舍利大如豆子，五色晶瑩而且非常堅硬。谷山祖禪師是真凈禪師的高足弟子，收集了很多舍利，用琉璃瓶盛放，隨身供養。妙喜禪師遊歷谷山時，想要嘗試一下舍利的堅硬程度，就將舍利放在鐵砧上，舉起鐵錘敲擊它，結果鐵砧和鐵錘都凹陷了，而舍利卻毫髮無損。這難道不是因為他平時的修行實踐光明磊落，見道超凡入聖所導致的嗎？

賢蓬頭，江州人，是溈山真如和尚門下非常傑出的人。他的見地明白，機鋒敏銳，有超越老師的才能，但是行為不謹慎，大家都很輕視他。真如和尚在方丈室後面結廬而居，讓賢蓬頭獨自居住，只開通一條小路從...

【English Translation】 English version: Daoxiu overstepped the boundaries of rules, entering and exiting as he pleased. Yuantong received the letter and understood the situation. He scolded loudly at night, 'This is truly a petty person! Someone, out of righteousness, made a special trip from the monastery to inquire about your illness, and you use this to accuse him. Is this what a righteous person would do?' Qing, upon hearing this, fell silent. The entire monastery said that Qing died because of Yuantong's scolding.

Zen Master Mingshui Xun of Fuzhou was in the attendant's quarters at Fayun Temple when Zen Master Daolin Lin came to stay. The abbot specially prepared tea for the newly arrived Zen master. Xun personally went to the quarters to invite him. It happened that Lin was not there. A monk sharing a desk with Lin said, 'You go ahead, and when he comes, I will invite him for you.' Xun left. The monk accidentally forgot. After the meal, the drum was sounded for tea, but Lin did not arrive. Yuantong asked, 'Is the newly arrived Zen master here? Quickly invite him.' Lin arrived. Yuantong ordered him to stand next to the seat and rebuked him in front of everyone, 'The monastery specially prepared tea to show the etiquette of the community. Why were you negligent and did not arrive on time?' Lin said, 'Just now, when I heard the drum, I suddenly had an urgent need to relieve myself, and I rushed to the toilet but couldn't make it in time.' Yuantong scolded, 'My drum is not like croton seeds; hitting it doesn't make you shit!' Xun stepped forward and explained, 'It was I who forgot to invite him. I should leave the monastery.' At that time, the monk who shared the desk stood out from the crowd and said, 'It's not the attendant's or the newly arrived Zen master's fault. It was wrong of me to agree to invite him, because I forgot. I should leave the monastery in place of both of them.' Yuantong praised his character and righteousness and pardoned them both.

When venerable monks from various places passed away and were cremated, their entire bodies yielded a great number of sariras (relics). Only Zen Master Zhenjing's sariras were as large as beans, five-colored, crystal clear, and extremely hard. Zen Master Gushan Zu, a prominent disciple of Zen Master Zhenjing, collected many of them, placed them in a glass bottle, and carried them with him for veneration. When Zen Master Miaoxi visited Gushan, he wanted to test the hardness of the sariras. He placed a sarira on an iron anvil and struck it with a hammer. As a result, both the anvil and the hammer were dented, but the sarira remained undamaged. Isn't this because his usual practice was upright and his understanding of the Dao (path) was extraordinary?

Xian Pentou (Shaggy-haired Xian), a native of Jiangzhou, was an outstanding figure in the assembly of Venerable Zhenru of Mount Wei. His understanding was clear, his wit sharp, and he had the talent to surpass his teacher, but his conduct was not careful, and everyone looked down on him. Venerable Zhenru built a hermitage behind the abbot's room and had Xian Pentou live alone, with only a small path leading from...

方丈前過。不許兄弟往還。后二年。舉首眾。立僧秉拂。說法有大過人處。一眾由是改觀。后往郢州興陽。數載道大行。示寂。肉身不壞。圓悟和尚在溈山目擊其事。妙喜遊興陽。尚及見其肉身。

湛堂準和尚。興元府人。真凈之的嗣。分寧云巖虛席。郡牧命黃龍死心禪師。舉所知者。以補其處。死心曰。準山主住得。某不識他。只見有洗缽頌甚好。郡牧曰。可得聞乎。死心舉云。之乎者也。衲僧鼻孔。大頭向下。若也不會。問取東村王大姐。郡牧奇之。具禮敦請。準亦不辭。平生律身以約。雖領徒弘法。不易在眾時。晨興后架。只取小杓湯洗面。複用濯足。其他受用。率皆類此。才放參罷。方丈行者人力便如路人。掃地煎茶皆躬為之。有古人風度。真後昆良范也。

法雲佛照杲禪師。嘗退居景德鐵羅漢院。殿中有木羅漢數尊。京師苦寒。杲取而燒之。擁爐達旦。次日淘灰中得舍利無數。諸座主輩。皆目之為外道。蓋佛照乃丹霞輩流。非俗眼所能驗也。

延平陳了翁。名瓘。字瑩中。自號華嚴居士。立朝骨鯁剛正。有古人風烈。留神內典。議論奪席。獨參禪未大發明。禪宗因緣多以意解。酷愛南禪師語錄。詮釋殆盡。唯金剛與泥人揩背。註解不行。嘗語人曰。此必有出處。但未有知之者。諺云。大

【現代漢語翻譯】現代漢語譯本：

某位僧人曾擔任方丈。不允許其他僧人隨意來往。兩年後，他被推舉為僧眾之首。他立僧人秉拂（拂塵，一種法器），說法時有超越常人的地方，因此僧眾都對他刮目相看。後來他前往郢州（今湖北鍾祥一帶）的興陽（地名），數年間他的道法廣為流傳。示寂（圓寂）后，肉身不壞。圓悟和尚在溈山（地名）親眼目睹了這件事。妙喜（張商英，著名居士）遊歷興陽時，還能見到他的肉身。

湛堂準和尚，興元府（今陜西漢中）人，是真凈禪師的嫡傳弟子。分寧（今江西修水）云巖寺住持之位空缺，郡守命令黃龍死心禪師推舉合適的人選來填補。死心禪師說：『準山主可以勝任。我不瞭解他，只知道他有一首洗缽頌寫得很好。』郡守說：『可以讓我聽聽嗎？』死心禪師吟誦道：『之乎者也，衲僧鼻孔，大頭向下。若也不會，問取東村王大姐。』郡守對此感到驚奇，以隆重的禮節敦請湛堂準和尚。湛堂準和尚也沒有推辭。他一生以戒律約束自己，即使領導僧眾弘揚佛法，也和普通僧眾一樣。每天早晨起床后，只用小勺舀水洗臉，然後用來洗腳。其他的日常用度，也大都如此。剛一放參（結束禪修），他的方丈（住持的住所）里的行者（侍者）和僕役就如同路人一般，掃地、煮茶都親自去做。他有古人的風度，是後輩學習的榜樣。

法雲佛照杲禪師，曾經退隱到景德（今江西景德鎮）鐵羅漢院。寺廟大殿中有幾尊木製羅漢像。京城（指當時的都城）冬天非常寒冷，佛照杲禪師就把木羅漢像燒了取暖，圍著火爐直到天亮。第二天在灰燼中淘洗出無數舍利（佛教聖物）。那些講經的座主們，都認為他是外道（佛教以外的宗教）。佛照杲禪師是像丹霞禪師那樣的人物，不是世俗的眼光所能看透的。

延平（今福建南平）陳了翁，名瓘（guàn），字瑩中，自號華嚴居士。在朝廷為官時，他剛正不阿，有古人的風骨。他潛心研究佛經，議論精闢，常常使人折服。只是參禪還沒有達到大徹大悟的境界，對禪宗的因緣多用自己的意思來解釋。他非常喜愛南禪師的語錄，幾乎全部加以詮釋。只有『金剛與泥人揩背』（比喻不可能的事情）這一句，無法註解。他曾對人說：『這句一定有出處，只是還沒有人知道罷了。』諺語說，『大

【English Translation】 English version:

A certain monk once served as abbot. He did not allow other monks to come and go freely. Two years later, he was elected as the head of the monastic community. He appointed a monk to hold the whisk (a ritual implement), and his Dharma talks were exceptionally profound, which caused the monastic community to view him with new respect. Later, he went to Xingyang (a place name) in Yingzhou (present-day Zhongxiang, Hubei), and his teachings spread widely over several years. After his Parinirvana (death), his physical body remained intact. Zen Master Yuanwu personally witnessed this event at Mount Wei. When Miaoxi (Zhang Shangying, a famous lay Buddhist) traveled to Xingyang, he was still able to see his physical body.

Zen Master Zhantang Zhun, a native of Xingyuan Prefecture (present-day Hanzhong, Shaanxi), was a direct disciple of Zen Master Zhenjing. When the position of abbot at Yunyan Temple in Fenning (present-day Xiushui, Jiangxi) became vacant, the prefect ordered Zen Master Huanglong Sixin to recommend a suitable candidate to fill it. Zen Master Sixin said, 'Abbot Zhun of the mountain is capable. I don't know him well, but I know that he has a very good 'Washing Bowl Verse'.' The prefect said, 'Can I hear it?' Zen Master Sixin recited, 'Zhi hu zhe ye (meaningless classical Chinese particles), the nostrils of monks, heads pointing downwards. If you don't understand, ask Wang Dajie of the east village.' The prefect was amazed by this and respectfully invited Zen Master Zhantang Zhun. Zen Master Zhantang Zhun did not decline. Throughout his life, he disciplined himself with precepts. Even when leading the monastic community in propagating the Dharma, he lived like an ordinary monk. Every morning after getting up, he would only use a small ladle of water to wash his face and then use it to wash his feet. His other daily necessities were also mostly like this. As soon as the meditation session ended, the attendants and servants in his abbot's room were like strangers, and he personally swept the floor and brewed tea. He had the demeanor of the ancients and was a good example for future generations.

Zen Master Fayun Fozhao Gao once retired to the Iron Arhat Temple in Jingde (present-day Jingdezhen, Jiangxi). There were several wooden Arhat statues in the temple hall. The capital (referring to the capital city at the time) was very cold in winter, so Zen Master Fozhao Gao burned the wooden Arhat statues for warmth, sitting around the stove until dawn. The next day, he washed countless Sharira (Buddhist relics) from the ashes. Those lecturers and masters all regarded him as a heretic (a religion other than Buddhism). Zen Master Fozhao Gao was a person like Zen Master Danxia, and could not be understood by ordinary eyes.

Chen Liaoweng of Yanping (present-day Nanping, Fujian), named Guan, styled Yingzhong, and self-styled Layman Huayan. When he served as an official in the court, he was upright and unyielding, with the integrity of the ancients. He devoted himself to studying Buddhist scriptures, and his arguments were insightful, often convincing people. However, his Chan practice had not yet reached a state of great enlightenment, and he often interpreted the causes and conditions of Chan according to his own understanding. He greatly admired the recorded sayings of Zen Master Nan, and interpreted almost all of them. Only the phrase 'Vajra (diamond being) rubs the back of a clay man' (a metaphor for an impossible thing) could not be annotated. He once said to someone, 'This phrase must have an origin, but no one knows it yet.' The proverb says, 'Great'

智慧人面前有三尺暗。果不誣也。

慈照聰禪師。首山之子。咸平中住襄州石門。一日太守以私意笞辱之。暨歸眾僧迎于道左。首座趨前問訊曰。太守無辜屈辱和尚如此。慈照以手指地云。平地起骨堆。隨指涌一堆土。太守聞之。令人削去。復涌如初。后太守全家死於襄州。又僧問。深山巖崖中。還有佛法也無。照云有。進云。如何是深山巖崖中佛法。照云。奇怪石頭形似虎。火燒松樹勢如龍。無盡居士愛其語。而石門錄獨不載二事。此皆妙喜親見。無盡居士說。

廬山李商老。因修造犯土。舉家病腫。求醫不效。乃凈掃室宇。骨肉各令齋心。焚香誦熾盛光。咒以禳所忤。未滿七日。夜夢。白衣老人騎牛在其家。忽地陷旋旋沒去。翌日大小皆無恙。志誠所感。速如影響。非佛力能如是乎。

颙華嚴。圓照本禪師之子。因吃攧有省。作偈曰。這一交這一交。萬兩黃金也合消。頭上笠腰下包。清風明月杖頭挑。富鄭公常參問之。一日見上堂左右顧視忽契悟。以頌寄圓照曰。一見颙師悟入深。因緣傳得老師心。江山千里離云隔。目對靈光與妙音。鄭公罷相居洛中。思颙示誨。請住招提。聞颙入境躬出迓之。臨登車。司馬溫公適至。問相公何往。鄭公曰。接招提颙禪師。溫公曰。某亦同去。聯鑣出郭。候于

【現代漢語翻譯】現代漢語譯本『智慧人面前有三尺暗』。果真不假。

慈照聰禪師（Cizhao Cong Chanshi，禪師名號）。是首山（Shoushan，地名）的弟子。咸平年間住在襄州（Xiangzhou，地名）石門（Shimen，地名）。一天，太守因為個人私怨鞭打羞辱他。等到他返回，眾僧在路邊迎接。首座上前問訊說：『太守無緣無故地屈辱和尚您到如此地步。』慈照用手指著地面說：『平地起骨堆。』隨著他手指的地方涌起一堆土。太守聽說了這件事，派人削平那堆土，但土堆又恢復如初。後來太守全家都死在了襄州。又有僧人問：『深山巖崖中，還有佛法嗎？』慈照說：『有。』僧人追問：『如何是深山巖崖中的佛法？』慈照說：『奇怪石頭形似虎，火燒松樹勢如龍。』無盡居士（Wujin Jushi，人名）喜愛他的話，但是《石門錄》（Shimen Lu，書名）卻沒有記載這兩件事。這些都是妙喜（Miaoxi，人名）親眼所見，無盡居士所說。

廬山（Lushan，地名）的李商老（Li Shanglao，人名），因為修造房屋觸犯了土神，全家都生病腫脹，求醫無效。於是他打掃乾淨房屋，讓家人各自齋戒靜心，焚香誦唸熾盛光（Chisheng Guang，佛名）咒語來消除冒犯。不到七天，夜裡夢見一位白衣老人騎著牛在他家，忽然地面塌陷，老人和牛慢慢地陷了下去。第二天，全家大小都痊癒了。這是至誠所感，迅速得就像回聲一樣。如果不是佛力，怎麼能這樣呢？

颙華嚴（Yong Huayan，人名），是圓照本禪師（Yuanzhao Ben Chanshi，禪師名號）的弟子。因為吃東西時摔了一跤而有所領悟，作偈說：『這一交這一交，萬兩黃金也合消。頭上笠，腰下包，清風明月杖頭挑。』富鄭公（Fu Zheng Gong，人名）經常向他參問佛法。一天，富鄭公見颙華嚴上堂時左右顧視，忽然有所契悟，寫了一首頌寄給圓照本禪師說：『一見颙師悟入深，因緣傳得老師心。江山千里離云隔，目對靈光與妙音。』鄭公罷官后居住在洛陽（Luoyang，地名），思念颙華嚴的教誨，請他住在招提寺（Zhaoti Si，寺廟名）。聽說颙華嚴入境，親自出門迎接他。臨登車時，司馬溫公（Sima Wengong，人名）正好來到，問鄭公要去哪裡。鄭公說：『去接招提寺的颙禪師。』溫公說：『我也一同去。』於是兩人並排出了城郭，在...

【English Translation】 English version 『There are three feet of darkness before the wise.』 It is indeed true.

Chan Master Cizhao Cong (Cizhao Cong Chanshi, Chan Master's title) was a disciple of Shoushan (Shoushan, place name). During the Xianping era, he resided at Shimen (Shimen, place name) in Xiangzhou (Xiangzhou, place name). One day, the prefect flogged and humiliated him out of personal spite. When he returned, the monks welcomed him on the roadside. The head monk stepped forward to inquire, saying, 『The prefect has unjustly humiliated the Master to such an extent.』 Cizhao pointed to the ground and said, 『A bone mound rises from flat ground.』 As he pointed, a mound of earth surged up. The prefect, upon hearing of this, sent men to level the mound, but it reappeared as before. Later, the prefect's entire family died in Xiangzhou. Another monk asked, 『Is there Buddha-dharma in the deep mountain cliffs?』 Cizhao said, 『Yes.』 The monk pressed, 『What is the Buddha-dharma in the deep mountain cliffs?』 Cizhao said, 『Strange stones resemble tigers, burning pines have the posture of dragons.』 Layman Wujin (Wujin Jushi, person's name) loved his words, but the 『Shimen Lu』 (Shimen Lu, book title) does not record these two events. These were all personally witnessed by Miaoxi (Miaoxi, person's name), as told by Layman Wujin.

Li Shanglao (Li Shanglao, person's name) of Lushan (Lushan, place name), because of construction that offended the earth deity, his whole family became ill with swelling. Seeking medical help was ineffective. Therefore, he cleaned the house, and instructed each family member to purify their minds and fast, burning incense and reciting the Chisheng Guang (Chisheng Guang, Buddha's name) mantra to avert the offense. Before seven days had passed, he dreamed at night of an old man in white riding an ox in his house. Suddenly, the ground caved in, and the old man and ox slowly sank into it. The next day, the entire family was well. This was a response to sincere devotion, as swift as an echo. If not for the power of the Buddha, how could it be so?

Yong Huayan (Yong Huayan, person's name) was a disciple of Chan Master Yuanzhao Ben (Yuanzhao Ben Chanshi, Chan Master's title). He had an awakening when he stumbled while eating, and composed a verse saying, 『This fall, this fall, ten thousand taels of gold would be worth spending. A hat on my head, a bag at my waist, a clear breeze and bright moon picked on the top of my staff.』 Fu Zheng Gong (Fu Zheng Gong, person's name) often consulted him about the Dharma. One day, Fu Zheng Gong saw Yong Huayan looking left and right during a Dharma talk and suddenly had an awakening, sending a verse to Chan Master Yuanzhao Ben saying, 『Upon seeing Master Yong, awakening entered deeply, the causes and conditions transmitted the teacher's heart. Rivers and mountains a thousand miles apart, separated by clouds, the eyes face the spiritual light and wondrous sound.』 After Zheng Gong retired from his official position and resided in Luoyang (Luoyang, place name), he missed Yong Huayan's teachings and invited him to reside at Zhaoti Temple (Zhaoti Si, temple name). Upon hearing that Yong Huayan had entered the territory, he personally went out to greet him. As he was about to board the carriage, Sima Wengong (Sima Wengong, person's name) happened to arrive and asked Zheng Gong where he was going. Zheng Gong said, 『To receive Chan Master Yong of Zhaoti Temple.』 Wengong said, 『I will go with you as well.』 Thus, they rode side by side out of the city, waiting at...

郵亭久之。忽見數十擔過。溫公問誰行李。荷擔者應曰。新招提和尚行李。溫公遂索馬歸。鄭公曰。要見華嚴。何故先歸。溫公曰。某已見他了。竟先還妙喜嘗見李儀中少卿言之。

舜老夫住廬山棲賢。槐都官守南康。因私忿民其衣。凈因大覺璉禪師。嘗入舜室。聞舜還俗。遣人取歸凈因。讓正寢居之。自處偏室。仁宗數召璉。入內問道。竟不言舜事。偶一日。嘉王取旨出凈因飯僧。見大覺侍舜之旁甚恭。歸奏仁宗。召對便殿。見之嘆曰。道韻奇偉。真山林達士。于扇上書云。賜曉舜依舊為僧。特旨再住棲賢。仍賜紫衣銀缽盂。舜罷棲賢日。以二莊力舁轎。至羅漢寺前。二力相謂曰。既不是我院長老。不能遠去。棄轎而歸。暨舜再來。令人先慰諭二力曰。爾當時做得是。但安心不必疑懼。舜入院上堂頌曰。無端被譖枉遭迍。半年有餘作俗人。今日再歸三峽寺。幾多歡喜幾多嗔。

舜老夫一日舉。鹽官和尚喚侍者。將犀牛扇子來。侍者云。扇子已破。官云。扇子既破。還我犀牛兒來。侍者無對。舜云。三伏當時正須扇子。為侍者不了事。雖然如是。鹽官太絮。何不大家割捨。侍者當時若見鹽官道扇子既破還我犀牛兒來。便向道。已飏在搕𢶍堆上了也。

翠巖真點胸。嘗罵舜老夫說無事禪。石霜永和尚

【現代漢語翻譯】現代漢語譯本：在郵亭停留了很久。忽然看見幾十擔行李經過。溫公問是誰的行李。挑擔的人回答說：『是新招提和尚（新招提寺的住持）的行李。』溫公於是要回馬返回。鄭公說：『要見《華嚴經》的講者，為什麼先回去？』溫公說：『我已經見過他了。』於是就先回去了。妙喜禪師曾經聽李儀中少卿說過這件事。

舜老夫住在廬山棲賢寺。槐都官在南康做官。因為私人的怨恨羞辱了他。凈因大覺璉禪師曾經到舜老夫的房間。聽說舜老夫已經還俗，派人把他接回凈因寺，讓他住在正房，自己住在偏房。仁宗皇帝多次召見璉禪師，入宮詢問佛法，始終沒有提及舜老夫的事情。偶然有一天，嘉王奉旨到凈因寺齋僧，看見大覺禪師侍奉在舜老夫旁邊非常恭敬，回去稟告仁宗皇帝。仁宗皇帝召見舜老夫到便殿，見到他後感嘆說：『道韻奇偉，真是山林中的達士。』於是在扇子上題寫道：『賜曉舜依舊為僧。』特旨讓他再住棲賢寺，仍然賜予紫衣和銀缽盂。舜老夫離開棲賢寺的那天，用兩個莊戶的勞力抬轎子，到羅漢寺前，兩個勞力互相說道：『既然不是我們寺院的長老，不能抬到遠處去。』於是丟下轎子回去了。等到舜老夫再次回來，讓人先去慰問那兩個勞力說：『你們當時做得對。但安心不必疑懼。』舜老夫入院上堂說法時說：『無端被誣陷遭受困頓，半年多時間做了俗人。今天再次回到三峽寺，有多少歡喜多少嗔恨。』

舜老夫有一天舉例說：鹽官和尚叫侍者，『把犀牛扇子拿來。』侍者說：『扇子已經破了。』鹽官說：『扇子既然破了，還我犀牛來。』侍者無言以對。舜老夫說：『三伏天當時正需要扇子，因為侍者不瞭解事情。雖然這樣，鹽官太啰嗦了，為什麼不大家一起捨棄呢？』侍者當時如果見到鹽官說『扇子既然破了還我犀牛來』，就應該說：『已經揚在垃圾堆上了。』

翠巖真點胸，曾經罵舜老夫說的是無事禪。石霜永和尚

【English Translation】 English version: He stayed at the post station for a long time. Suddenly, he saw dozens of loads of luggage passing by. Wen Gong asked whose luggage it was. The porters replied, 'It is the luggage of the new Abbot of Zhao Ti Temple (the abbot of Xin Zhao Ti Temple).' Wen Gong then asked for his horse to return. Zheng Gong said, 'You wanted to see the speaker of the Avatamsaka Sutra, why are you returning first?' Wen Gong said, 'I have already seen him.' So he returned first. Chan Master Miaoxi once heard Li Yizhong, the Junior Secretary, speak of this matter.

Elder Shun lived at Qixian Temple on Mount Lu. The official Huai was serving in Nankang. Because of personal grudges, he humiliated him. Chan Master Lian of Jingyin Dajue Temple once went to Elder Shun's room. Hearing that Elder Shun had returned to secular life, he sent someone to bring him back to Jingyin Temple, letting him live in the main room while he himself lived in a side room. Emperor Renzong summoned Chan Master Lian many times, entering the palace to inquire about the Dharma, but never mentioned Elder Shun's affairs. One day, Prince Jia, upon imperial order, went to Jingyin Temple to offer food to the monks. He saw Dajue Chan Master attending to Elder Shun with great respect and reported it to Emperor Renzong upon his return. Emperor Renzong summoned Elder Shun to the side hall, and upon seeing him, exclaimed, 'His Daoist bearing is extraordinary and magnificent, truly a refined scholar of the mountains and forests.' He wrote on a fan, 'Grant Xiao Shun to remain a monk as before.' He specially ordered him to reside at Qixian Temple again, and still bestowed upon him a purple robe and a silver alms bowl. On the day Elder Shun left Qixian Temple, he used the labor of two villagers to carry his sedan chair. When they reached the front of Luohan Temple, the two laborers said to each other, 'Since he is not the abbot of our temple, we cannot carry him any further.' So they abandoned the sedan chair and returned. When Elder Shun returned again, he had someone first comfort the two laborers, saying, 'What you did then was right. But be at ease and do not be afraid.' When Elder Shun entered the temple and gave a Dharma talk, he said, 'I was groundlessly slandered and suffered hardship, spending more than half a year as a layman. Today, I return to Sanxia Temple again, with so much joy and so much anger.'

One day, Elder Shun gave an example: Zen Master Yanguan called to his attendant, 'Bring the rhinoceros fan.' The attendant said, 'The fan is already broken.' Yanguan said, 'Since the fan is broken, return the rhinoceros to me.' The attendant was speechless. Elder Shun said, 'In the heat of summer, a fan is needed, because the attendant does not understand the matter. Even so, Yanguan is too verbose, why not just abandon it together?' If the attendant had seen Yanguan say, 'Since the fan is broken, return the rhinoceros to me,' he should have said, 'It has already been thrown on the garbage heap.'

Cuiyan Zhen Dianxiong once scolded Elder Shun for speaking of 'no-affair Chan'. Abbot Yong of Shishuang

令人傳語真云。舜在洞山悟古鏡因緣如此。豈是說無事禪。爾罵他。自失卻一隻眼舜聞之作頌云。云居不會禪。洗腳上床眠。冬瓜直儱侗。瓠子曲彎彎。永和尚亦作頌曰。石霜不會禪。洗腳上床眠。枕子撲落地。打破常住磚。舜一日上堂云。黃昏后脫襪打睡。晨朝起來。旋打行纏。夜來風吹籬倒。普請奴子劈筏縛起。下座。

五祖會中有僧名法𨴯。入室次祖問。不與萬法為侶者。是什麼人。僧云法𨴯。即不然。祖以手指云。住住法𨴯即不然作么生。𨴯于言下有省。后至東林宣秘度和尚室中盡得平實之旨。𨴯一日持一枝花。繞禪床一匝。背手插於香爐上曰。和尚且道。意作么生。宣秘累下語。𨴯不諾。經兩月日遂問𨴯曰。爾試說看𨴯曰。某甲只將花插香爐上。是和尚自疑。別有什麼事。

佛眼禪師在五祖時圓悟舉臨濟云。第一句下薦得。堪與佛祖為師。第二句下薦得。堪與人天為師。第三句下薦得。自救不了。一日忽謂圓悟曰。我舉三句向爾。以手指屈曰。此是第二句。第三句已說了便走。圓悟舉似五祖。祖曰。也好聻。眼乃辭五祖。參歸宗真凈和尚去。后祖謂圓悟曰。歸宗波瀾闊弄大旗手段遠到彼。未必相契。未數日有書抵圓悟曰。北到歸宗偶然漏網。聞云居清首座作晦堂真贊曰。聞時富貴見后貧窮。頗

【現代漢語翻譯】現代漢語譯本請轉告真云：舜在洞山領悟古鏡的因緣就是這樣。難道是說無事禪嗎？你罵他，自己反而失去了一隻眼睛。舜聽了之後作頌說：云居不懂禪，洗腳就上床睡覺。冬瓜直愣愣的，葫蘆彎彎曲曲。永和尚也作頌說：石霜不懂禪，洗腳就上床睡覺。枕頭掉在地上，打破了常住的磚頭。舜有一天上堂說：黃昏后脫襪子睡覺，早晨起來，又纏上綁腿。夜裡風吹倒了籬笆，大家一起請來奴僕劈開竹子捆紮起來。說完就走下禪座。

五祖會中有一個僧人名叫法𨴯（僧人名）。一次入室請教，五祖問：不與萬法為伴侶的是什麼人？僧人回答：法𨴯。五祖說：不對。又用手指著說：住住，法𨴯不對，你作何解釋？法𨴯在言語之下有所領悟。後來到東林宣秘（東林宣秘禪師）和尚處，完全領會了平實的宗旨。法𨴯有一天拿著一枝花，繞禪床一圈，然後揹著手插在香爐上說：和尚您說，這是什麼意思？宣秘說了幾句，法𨴯不認可。過了兩個月，宣秘就問法𨴯說：你試著說說看。法𨴯說：我只是把花插在香爐上，是和尚您自己懷疑，還有什麼別的事嗎？

佛眼禪師（禪師名）在五祖那裡時，圓悟（圓悟禪師）舉臨濟（臨濟禪師）的話說：第一句下領悟，可以做佛祖的老師；第二句下領悟，可以做人天的老師；第三句下領悟，自己都救不了。有一天，佛眼禪師忽然對圓悟說：我用手指屈指說三句給你聽，用手指屈著說：這是第二句，第三句已經說完了。說完就走了。圓悟把這件事告訴五祖，五祖說：也好啊。佛眼禪師於是告別五祖，去參訪歸宗真凈（歸宗真凈禪師）和尚。後來五祖對圓悟說：歸宗波瀾壯闊，弄大旗的手段高遠，到了他那裡，未必能相契合。沒過幾天，有信送到圓悟那裡說：北到歸宗偶然漏網。聽說云居清首座（云居清禪師）作晦堂真贊（晦堂禪師的讚語）說：聞時富貴，見后貧窮，頗有道理。

【English Translation】 English version Please convey this message to Zhen Yun: Shun's (person's name) enlightenment of the ancient mirror's cause and condition at Dongshan (mountain name) is like this. Is this what is called 'no-affair Chan'? You scold him, but you lose one of your own eyes. Shun, upon hearing this, composed a verse saying: Yunju (monk's name) doesn't understand Chan, he washes his feet and goes to bed. The winter melon is straight and dull, the gourd is curved and winding. Yong (monk's name), also composed a verse saying: Shishuang (monk's name) doesn't understand Chan, he washes his feet and goes to bed. The pillow falls to the ground, breaking the monastery's brick. One day, Shun ascended the platform and said: After dusk, I take off my socks and go to sleep. In the morning, I get up and wrap my leggings. Last night, the wind blew down the fence, so we all asked the servants to split bamboo and tie it up. Then he descended the seat.

In the assembly of the Fifth Patriarch (referring to Hongren, the Fifth Patriarch of Chan Buddhism), there was a monk named Faqian (monk's name). During a private interview, the Patriarch asked: 'Who is it that does not associate with the myriad dharmas?' The monk replied: 'Faqian.' The Patriarch said: 'That's not right.' Then, pointing with his finger, he said: 'Stop, stop. Faqian is not right. How do you explain it?' Faqian had an awakening upon hearing these words. Later, he went to the room of Donglin Xuanmi (monk's name) and fully grasped the essence of plainness and reality. One day, Faqian held a flower, circled the meditation bed once, and then, with his hands behind his back, inserted it into the incense burner, saying: 'Master, what do you say is the meaning of this?' Xuanmi gave several answers, but Faqian did not agree. After two months, Xuanmi asked Faqian, saying: 'You try to explain it.' Faqian said: 'I only put the flower in the incense burner. It is the Master himself who is doubting. Is there anything else?'

When Chan Master Foyan (monk's name) was with the Fifth Patriarch, Yuanwu (monk's name) quoted Linji (monk's name) as saying: 'If you understand at the first phrase, you are worthy to be a teacher of Buddhas and Patriarchs. If you understand at the second phrase, you are worthy to be a teacher of humans and devas. If you understand at the third phrase, you cannot even save yourself.' One day, Chan Master Foyan suddenly said to Yuanwu: 'I will tell you three phrases, counting with my fingers.' He counted with his fingers and said: 'This is the second phrase. The third phrase has already been spoken.' Then he left. Yuanwu told the Fifth Patriarch about this, and the Patriarch said: 'That's good.' Chan Master Foyan then bid farewell to the Fifth Patriarch and went to visit the monk Guizong Zhenjing (monk's name). Later, the Fifth Patriarch said to Yuanwu: 'Guizong's waves are vast, and his methods of wielding the great banner are far-reaching. Reaching his place, they may not necessarily be in accord.' Not many days later, a letter arrived for Yuanwu, saying: 'Arriving north at Guizong, I accidentally slipped through the net. I heard that the head monk Yunju Qing (monk's name) composed a true eulogy for Huitang (monk's name), saying: 'Hearing it, one is rich and noble; seeing it, one is poor and destitute.' It is quite reasonable.'

疑著他。及相見果契合。逾年復還祖山。眾請秉拂。卻說心性禪。祖曰。遠卻如此說禪。也莫管他。圓悟和尚嘗參蘄州北烏牙方禪師。佛鑒和尚嘗參東林宣秘度禪師。皆得照覺平實之旨。同到五祖室中。平生所得一句用不著。久之無契悟。皆謂。五祖強移換他。出不遜語忿然而去。祖云。汝去游浙中。著一頓熱病打時。方思量我在。圓悟到金山。忽染傷寒困極。移入重病閭。遂以平生參得底禪試之。無一句得力。追繹五祖之語乃自誓曰。我病稍間即徑歸五祖。佛鑒在定慧。亦患傷寒極危。圓悟甦省經由定慧。拉之同歸淮西。佛鑒尚固執。且令先行。圓悟亟歸祖山。演和尚喜曰。汝復來耶。即日參堂。便入侍者寮。經半月偶陳提刑解印還蜀。過山中問道。因語話次。祖曰。提刑少年曾讀小艷詩否。有兩句頗相近。頻呼小玉元無事。只要檀郎認得聲。提刑應喏喏。祖曰。且子細。圓悟適自外歸侍立次。問曰。聞和尚舉小艷詩。提刑會么。祖曰。他只認得聲。圓悟曰。只要檀郎認得聲。他既認得聲。為什麼卻不是。祖曰。如何是祖師西來意庭前柏樹子聻。圓悟忽有省。遽出去見雞飛上欄干鼓翅而鳴。復自謂曰。此豈不是聲。遂袖香入室通所悟。祖曰。佛祖大事非小根劣器所能造詣。吾助汝喜。祖復遍謂山中耆舊曰。我侍者參

【現代漢語翻譯】現代漢語譯本：有人懷疑他（圓悟）。等到見面，果然很投契。過了一年多，他又回到五祖山。大眾請他主持說法，但他卻只說心性禪。五祖說：『他離我這麼遠還這樣說禪，也別管他了。』圓悟和尚曾經參訪蘄州北烏牙方禪師，佛鑒和尚曾經參訪東林宣秘度禪師，都得到了照覺（Zhaojue，禪師名號）平實的宗旨。他們一同來到五祖的禪房，發現平生所學一句也用不上。時間久了，沒有領悟，都認為五祖是強行改變他們，說出不遜的話，憤然離去。五祖說：『你們去遊歷浙中，等到得一場熱病的時候，就會想起我了。』圓悟到了金山，忽然得了傷寒，病得很重，被移到重病房。於是用平生所參的禪來試，沒有一句管用。回想起五祖的話，就發誓說：『我病稍微好一點，就直接回五祖那裡。』佛鑒在定慧寺，也得了傷寒，非常危險。圓悟病好后，經過定慧寺，拉著他一同回淮西。佛鑒仍然固執，讓圓悟先走。圓悟急忙回到五祖山，五祖演和尚高興地說：『你又回來了？』當天就參加了禪堂，然後進入侍者寮。過了半個月，恰逢陳提刑辭官回四川，路過山中問道。在談話中，五祖說：『提刑少年時讀過小艷詩嗎？有兩句詩很相近：『頻呼小玉元無事，只要檀郎認得聲。』』提刑應聲說『是是』。五祖說：『且仔細體會。』圓悟恰好從外面回來，侍立在一旁，問道：『聽說和尚您舉了小艷詩，提刑領會了嗎？』五祖說：『他只認得聲。』圓悟說：『只要檀郎認得聲，他既然認得聲，為什麼卻不是呢？』五祖說：『如何是祖師西來意（Zushi Xilai Yi，達摩祖師從西方來到中國的目的）？庭前柏樹子（Tingqian Baishu Zi，庭院前的柏樹）！』圓悟忽然有所領悟，急忙出去，看見雞飛上欄桿，鼓動翅膀鳴叫。又自言自語地說：『這豈不是聲？』於是拿著香進入禪房，稟告自己所悟。五祖說：『佛祖的大事，不是小根器的人所能成就的，我為你高興。』五祖又對山中的老人們說：『我的侍者參悟了。』 English version: Someone doubted him (Yuanwu). When they met, they really hit it off. After more than a year, he returned to Mount Wuzu again. The public asked him to preside over the Dharma talk, but he only talked about the Zen of mind-nature. Wuzu said, 'He is so far away from me and still talks about Zen like this, just ignore him.' Monk Yuanwu once visited Zen Master Fang of Beiwuya in Qizhou, and Monk Fojian once visited Zen Master Xuanmi Du of Donglin, and both obtained the plain and practical essence of Zhaojue (Zhaojue, name of a Zen master). They came to Wuzu's meditation room together and found that none of what they had learned in their lives was useful. After a long time, without understanding, they all thought that Wuzu was forcibly changing them, said disrespectful words, and left in anger. Wuzu said, 'You go to travel in Zhejiang, and when you get a fever, you will think of me.' Yuanwu arrived at Jinshan and suddenly contracted typhoid fever and became very ill. He was moved to the critically ill ward. So he tried the Zen he had learned in his life, but none of it worked. Recalling Wuzu's words, he vowed, 'As soon as my illness gets a little better, I will go directly back to Wuzu.' Fojian was also in Dinghui Temple and contracted typhoid fever, which was very dangerous. After Yuanwu recovered, he passed by Dinghui Temple and pulled him back to Huaixi together. Fojian was still stubborn and asked Yuanwu to go first. Yuanwu hurried back to Mount Wuzu, and Zen Master Yan of Wuzu happily said, 'You are back again?' He participated in the Zen hall that day and then entered the attendant's room. After half a month, it happened that Chen Tixing resigned and returned to Sichuan, passing by the mountain to ask questions. During the conversation, Wuzu said, 'Has Tixing read Xiaoyan poems when he was young? There are two lines of poetry that are very similar: 'Calling Xiaoyu frequently for no reason, just wanting Tanlang to recognize the voice.'' Tixing responded 'Yes, yes.' Wuzu said, 'Think carefully.' Yuanwu happened to be back from outside, standing by, and asked, 'I heard that you mentioned Xiaoyan poems, did Tixing understand?' Wuzu said, 'He only recognizes the voice.' Yuanwu said, 'Just wanting Tanlang to recognize the voice, since he recognizes the voice, why isn't it?' Wuzu said, 'What is the meaning of Zushi Xilai Yi (Zushi Xilai Yi, the purpose of Bodhidharma coming to China from the West)? The cypress tree in front of the courtyard (Tingqian Baishu Zi, the cypress tree in the courtyard)!' Yuanwu suddenly realized something, hurried out, saw a chicken flying onto the railing, flapping its wings and crowing. He muttered to himself, 'Isn't this a voice?' So he took incense and entered the meditation room to report what he had realized. Wuzu said, 'The great matter of the Buddha and ancestors cannot be accomplished by people with small roots, I am happy for you.' Wuzu also said to the old people in the mountain, 'My attendant has realized it.'

【English Translation】 Someone doubted him (Yuanwu). When they met, they really hit it off. After more than a year, he returned to Mount Wuzu again. The public asked him to preside over the Dharma talk, but he only talked about the Zen of mind-nature. Wuzu said, 'He is so far away from me and still talks about Zen like this, just ignore him.' Monk Yuanwu once visited Zen Master Fang of Beiwuya in Qizhou, and Monk Fojian once visited Zen Master Xuanmi Du of Donglin, and both obtained the plain and practical essence of Zhaojue (Zhaojue, name of a Zen master). They came to Wuzu's meditation room together and found that none of what they had learned in their lives was useful. After a long time, without understanding, they all thought that Wuzu was forcibly changing them, said disrespectful words, and left in anger. Wuzu said, 'You go to travel in Zhejiang, and when you get a fever, you will think of me.' Yuanwu arrived at Jinshan and suddenly contracted typhoid fever and became very ill. He was moved to the critically ill ward. So he tried the Zen he had learned in his life, but none of it worked. Recalling Wuzu's words, he vowed, 'As soon as my illness gets a little better, I will go directly back to Wuzu.' Fojian was also in Dinghui Temple and contracted typhoid fever, which was very dangerous. After Yuanwu recovered, he passed by Dinghui Temple and pulled him back to Huaixi together. Fojian was still stubborn and asked Yuanwu to go first. Yuanwu hurried back to Mount Wuzu, and Zen Master Yan of Wuzu happily said, 'You are back again?' He participated in the Zen hall that day and then entered the attendant's room. After half a month, it happened that Chen Tixing resigned and returned to Sichuan, passing by the mountain to ask questions. During the conversation, Wuzu said, 'Has Tixing read Xiaoyan poems when he was young? There are two lines of poetry that are very similar: 'Calling Xiaoyu frequently for no reason, just wanting Tanlang to recognize the voice.'' Tixing responded 'Yes, yes.' Wuzu said, 'Think carefully.' Yuanwu happened to be back from outside, standing by, and asked, 'I heard that you mentioned Xiaoyan poems, did Tixing understand?' Wuzu said, 'He only recognizes the voice.' Yuanwu said, 'Just wanting Tanlang to recognize the voice, since he recognizes the voice, why isn't it?' Wuzu said, 'What is the meaning of Zushi Xilai Yi (Zushi Xilai Yi, the purpose of Bodhidharma coming to China from the West)? The cypress tree in front of the courtyard (Tingqian Baishu Zi, the cypress tree in the courtyard)!' Yuanwu suddenly realized something, hurried out, saw a chicken flying onto the railing, flapping its wings and crowing. He muttered to himself, 'Isn't this a voice?' So he took incense and entered the meditation room to report what he had realized. Wuzu said, 'The great matter of the Buddha and ancestors cannot be accomplished by people with small roots, I am happy for you.' Wuzu also said to the old people in the mountain, 'My attendant has realized it.'

得禪也。佛鑒和尚自浙中歸祖山。躊躇不肯掛塔。圓悟曰。我與汝相別才逾月。比今相見時如何。鑒曰。我只疑爾這些子。遂參堂。一日同圓悟侍祖。因遊山話次舉。東寺和尚問仰山。汝是甚處人。仰山曰。廣南人。寺曰。我聞廣南有鎮海明珠。曾收得否。山曰收得。寺曰珠作何色。仰曰。白月即現黑月即隱。寺曰。何不呈似老僧。仰山叉手近前曰。慧寂昨到溈山被索此珠。直得無言可對無理可伸。顧謂佛鑒曰。既曰收得。逮索此珠時。又曰無言可對無理可伸。是如何。佛鑒無語。忽一日謂圓悟曰。仰山見東寺因緣。我有語也。東寺當時只索一顆珠。仰山當下傾出一栲栳。圓悟深肯之。

劉宜翁嘗參佛印。頗自負甚輕薄真凈。一日從云居來游歸宗至法堂。見真凈便問。長老寫戲來得幾年。凈曰。專候樂官來。翁曰。我不入這保社。凈曰。爭柰即今在這場子里。翁擬議。凈拍手曰。蝦蟆禪只跳得一跳。又坐次指其衲衣曰。喚作什麼。凈曰禪衣翁曰。如何是禪。凈乃抖擻曰。抖擻不下。翁無語。凈打一下云。爾伎倆如此。要勘老僧耶。

洪州奉新縣慧安院門臨道左。衲子往還黃龍泐潭洞山黃檗無不經由。偶法席久虛。太守移書寶峰真凈禪師。命擇人主之。頭首知事耆宿輩皆憚其行。時有淵首座。向北人孤硬自

【現代漢語翻譯】現代漢語譯本：得禪也（得到了禪的真諦）。佛鑒和尚從浙中回到祖山，猶豫不肯入住方丈。圓悟說：『我與你分別才一個月，現在相見時感覺如何？』佛鑒說：『我只是懷疑你這些東西。』於是去參禪堂。一日，他與圓悟一同侍奉祖師，因遊山時談話，圓悟舉了這樣一個例子：東寺和尚問仰山：『你是哪裡人？』仰山說：『廣南人。』東寺和尚說：『我聽說廣南有鎮海明珠（比喻珍貴的佛法），你曾得到過嗎？』仰山說：『得到了。』東寺和尚說：『珠是什麼顏色？』仰山說：『白月出現時它就顯現，黑月出現時它就隱藏。』東寺和尚說：『為什麼不呈給老僧看看？』仰山拱手走上前說：『慧寂昨天到溈山（地名）時，就被索要這顆珠子，弄得我無言以對，無理可辯。』圓悟回頭對佛鑒說：『既然說得到了，但被索要珠子時，又說無言以對，無理可辯，這是為什麼？』佛鑒沒有說話。忽然有一天，佛鑒對圓悟說：『我對仰山見東寺的因緣，有話要說。東寺當時只索要一顆珠子，仰山當下就傾倒出一栲栳（一種竹製容器）。』圓悟深以為然。劉宜翁曾經參拜佛印，頗為自負，甚至輕視真凈。一天，他從云居山來游歸宗，到達法堂，見到真凈便問：『長老寫戲（指說法）來了幾年？』真凈說：『專門等候樂官（指有緣人）來。』劉宜翁說：『我不加入這保社（指你的圈子）。』真凈說：『奈何你現在就在這場子里。』劉宜翁猶豫不決。真凈拍手說：『蛤蟆禪（比喻見識淺薄的禪）只能跳一下。』又一次，真凈指著自己的衲衣（僧衣）說：『這叫什麼？』真凈說：『禪衣。』劉宜翁說：『如何是禪？』真凈於是抖擻衣服說：『抖擻不下（無法用言語表達）。』劉宜翁無話可說。真凈打了他一下說：『你這點伎倆，也想勘驗老僧嗎？』洪州奉新縣慧安院的門臨近道路左側，僧人往來黃龍、泐潭、洞山、黃檗，沒有不經過這裡的。恰逢住持之位空缺很久，太守移書給寶峰真凈禪師，命他選擇人來主持。頭首、知事、耆宿等人都害怕這件事。當時有個淵首座，向來為人孤僻剛硬。

【English Translation】 English version: He attained Chan (Zen). Abbot Fojian returned to Zushan from Zhejiang, hesitating to take up residence. Yuanwu said, 'I parted from you only a month ago. How do you feel now that we meet again?' Fojian said, 'I only doubt these things of yours.' Then he attended the meditation hall. One day, he and Yuanwu were attending the Patriarch, and during a mountain walk, Yuanwu brought up the following example: Abbot Dongsi asked Yangshan, 'Where are you from?' Yangshan said, 'Guangnan.' Dongsi said, 'I heard that Guangnan has the Zhenhai Pearl (a metaphor for precious Dharma). Have you obtained it?' Yangshan said, 'I have.' Dongsi said, 'What color is the pearl?' Yangshan said, 'It appears when the white moon is present, and it hides when the black moon is present.' Dongsi said, 'Why not present it to this old monk?' Yangshan bowed and stepped forward, saying, 'Yesterday, when Huiji arrived at Weishan (place name), he was asked for this pearl, leaving me speechless and without reason to argue.' Yuanwu turned to Fojian and said, 'Since he said he obtained it, but when asked for the pearl, he said he was speechless and without reason to argue, what is the reason for this?' Fojian was silent. Suddenly one day, Fojian said to Yuanwu, 'I have something to say about Yangshan's encounter with Dongsi. Dongsi only asked for one pearl at the time, and Yangshan immediately poured out a basketful (a bamboo container).' Yuanwu deeply agreed. Liu Yi-weng once visited Foyin, and was quite self-important, even looking down on Zhenjing. One day, he came from Yunju Mountain to visit Guizong, and upon arriving at the Dharma Hall and seeing Zhenjing, he asked, 'How many years has the Elder been writing plays (referring to Dharma talks)?' Zhenjing said, 'I am especially waiting for the musicians (referring to those with affinity) to come.' Liu Yi-weng said, 'I will not join this Bao She (referring to your circle).' Zhenjing said, 'But you are already in this arena.' Liu Yi-weng hesitated. Zhenjing clapped his hands and said, 'The toad Chan (a metaphor for shallow Chan) can only jump once.' Another time, Zhenjing pointed to his kasaya (monk's robe) and said, 'What is this called?' Zhenjing said, 'Chan robe.' Liu Yi-weng said, 'What is Chan?' Zhenjing then shook his robe and said, 'Cannot be shaken off (cannot be expressed in words).' Liu Yi-weng was speechless. Zhenjing struck him once and said, 'With such little skill, you want to examine this old monk?' The gate of Huian Monastery in Fengxin County, Hongzhou, faced the left side of the road. Monks traveling to and from Huanglong, Letan, Dongshan, and Huangbo all passed through here. It happened that the position of abbot had been vacant for a long time, and the prefect sent a letter to Chan Master Zhenjing of Baofeng, ordering him to choose someone to preside over it. The leaders, administrators, and elders were all afraid of this matter. At that time, there was a head monk named Yuan, who was known for being solitary and unyielding.

立。參晦堂真凈。實有契悟處。泯泯與眾作息。人無知者。聞頭首知事推免不肯應命。白真凈曰。惠淵去得否。真凈曰。汝去得。遂復書舉淵。淵得公文即辭去。時湛堂為座元。問淵曰。公去如何住持。淵曰。某無福。當與一切人結緣。自負栲栳打街供眾。湛堂曰。須是老兄始得。遂作頌餞之曰。師入新吳誘攜群有。且收驢腳先展佛手。指點是非分張好醜。秉殺活劍作師子吼。應群生機解布袋口。擬向東北西南。直教珠回玉走。咸令昧已之流頓出無明窠臼。阿呵呵。見三下三。三三如九。祖祖相傳佛佛授手。淵住慧安逐日打化。遇暫到。即請歸院中歇泊。容某歸來修供。如此三十年風雨不易。鼎新創佛殿輪藏羅漢堂。凡叢林所宜有者。咸修備焉。黃龍死心禪師訪之。淵曰。新長老。汝常愛使沒意智一著子。該抹人。今夜且留此。待與公理會些細大法門。新憚之謂侍者曰。這漢是真個會底。不能與他𠢐牙劈齒得。不若去休。不宿而行。淵終於慧安阇維后。六根不壞者三。獲舍利無數。異香滿室累月不絕。奉新兵火殘破無孑遺。獨慧安諸殿嶷然獨存。豈非願力成就神物護持耶。今諸方袖手領現成受用者。聞淵之風得不愧於心乎。

法雲杲和尚。遍歷諸家門庭。到圓通璣道者會中。入室次。舉趙州問投子大死底人卻活

【現代漢語翻譯】現代漢語譯本：立禪師參學于晦堂真凈禪師處，確實有所領悟。他默默無聞地與大眾一起作息，沒有人知道他的真實境界。後來，寺院的頭首和知事推舉他擔任住持，但他不肯接受。他向真凈禪師稟告說：『惠淵可以離開這裡嗎？』真凈禪師說：『你可以離開。』於是他再次寫信推薦惠淵擔任住持。惠淵得到公文后就告辭離去。當時湛堂擔任座元，問惠淵說：『您去之後打算如何住持？』惠淵說：『我沒有福報，應當與所有的人結緣。』他發願揹著乞討用的竹筐，走街串巷地化緣供養大眾。湛堂說：『必須是老兄您這樣的人才能做到。』於是作頌為他餞行，頌詞說：『禪師進入新吳，引導教化眾生，先收起驢腳，再展現佛手。指點是非，分清好醜。秉持殺活之劍，發出獅子吼。應和眾生的根機，解開布袋口。想要向東北西南方向，讓佛珠和玉器旋轉流動。使那些迷惑于自身的人，立刻脫離無明的窠臼。阿呵呵。見三下三，三三如九。祖祖相傳，佛佛授手。』惠淵住持慧安寺后，每天都出去化緣。遇到有僧人暫時來到寺院，就請他們到院中休息住宿，說：『容許我回來后為您們準備齋飯。』就這樣三十年風雨無阻。他重新修建了佛殿、輪藏和羅漢堂。凡是叢林寺院應該有的，都修建完備。黃龍死心禪師（黃龍慧南的弟子）拜訪他，惠淵說：『新長老，你常常喜歡使用沒有意義的手段來掩蓋別人。今晚且留在這裡，待我和你理論一些細微的大法門。』死心禪師害怕他，對侍者說：『這個人是真的懂得佛法的人，不能和他爭辯。不如離開算了。』於是沒有住宿就離開了。惠淵禪師最終在慧安寺圓寂，火化后，六根（眼、耳、鼻、舌、身、意）沒有損壞的有三處，獲得無數舍利，奇異的香味充滿房間，持續了數月不散。奉新縣遭遇兵火，殘破不堪，沒有留下任何東西，唯獨慧安寺的各個殿堂巍然屹立，獨自存在。這難道不是願力成就，神物護持嗎？如今那些袖手旁觀，坐享其成的人，聽到惠淵禪師的事蹟，難道不會感到慚愧嗎？法雲杲和尚，遍訪各家宗派的道場，到達圓通璣道者（人名）的禪會中。入室請益時，圓通璣道者舉了趙州禪師問投子禪師『大死底人卻活』（已經徹底死去的人如何復活）的公案。

【English Translation】 English version: Chan Master Li studied with Chan Master Huitang Zhenjing (a Chan master), and truly had some enlightenment. He worked and rested with the masses in obscurity, and no one knew his true state. Later, the head and administrators of the monastery recommended him to be the abbot, but he refused. He reported to Chan Master Zhenjing, saying, 'Can Huiyuan leave here?' Chan Master Zhenjing said, 'You can leave.' So he wrote again recommending Huiyuan to be the abbot. After Huiyuan received the official document, he bid farewell and left. At that time, Zhantang was the head monk, and asked Huiyuan, 'How do you plan to manage the monastery after you leave?' Huiyuan said, 'I have no good fortune, I should form connections with all people.' He vowed to carry a begging basket and go from street to street to solicit alms to support the masses. Zhantang said, 'It must be someone like you, old brother, who can do it.' So he composed a verse to see him off, saying, 'The Chan master enters Xinwu, guiding and teaching sentient beings, first putting away the donkey's feet, then showing the Buddha's hand. Pointing out right and wrong, distinguishing good and bad. Holding the sword of killing and giving life, roaring like a lion. Responding to the faculties of sentient beings, opening the mouth of the cloth bag. Wanting to go in the northeast and southwest directions, letting the Buddhist beads and jade rotate and flow. Causing those who are confused about themselves to immediately escape the pit of ignorance. Aha ha ha. Seeing three down three, three three is nine. Passed down from ancestor to ancestor, Buddha to Buddha handing over hands.' After Huiyuan became the abbot of Huian Monastery, he went out to beg for alms every day. When monks temporarily came to the monastery, he would invite them to rest and stay in the courtyard, saying, 'Allow me to prepare vegetarian meals for you when I return.' In this way, he persisted for thirty years, rain or shine. He rebuilt the Buddha Hall, the revolving sutra shelf, and the Arhat Hall. Whatever a monastery should have, he built completely. Chan Master Sixin of Huanglong (disciple of Huanglong Huinan) visited him, and Huiyuan said, 'Elder Xin, you often like to use meaningless means to cover up others. Stay here tonight, and I will discuss some subtle Dharma gates with you.' Chan Master Sixin was afraid of him and said to the attendant, 'This person really understands the Dharma, and cannot argue with him. It's better to leave.' So he left without staying overnight. Chan Master Huiyuan finally passed away at Huian Monastery. After cremation, three of the six roots (eyes, ears, nose, tongue, body, mind) were not damaged, and countless relics were obtained. A strange fragrance filled the room and lasted for months. Fengxin County suffered from war and was devastated, leaving nothing behind. Only the various halls of Huian Monastery stood tall and alone. Isn't this the accomplishment of vows and the protection of divine beings? Now those who stand idly by and enjoy the fruits of others' labor, upon hearing the deeds of Chan Master Huiyuan, will they not feel ashamed? Venerable Gaofa of Fayun Monastery visited the monasteries of various schools and arrived at the Chan assembly of Taoist Ji of Yuantong (person's name). During an audience in the abbot's room, Taoist Ji of Yuantong raised the case of Chan Master Zhaozhou asking Chan Master Touzi 'What about the person who is completely dead but comes back to life?' (大死底人卻活: What about the person who is completely dead but comes back to life?)

時如何。子云。不許夜行投明須到。意作么生。杲曰。恩大難酬。圓通大稱賞之。后數日舉立僧秉拂。機思遲鈍。鬨堂大笑。杲有慚色。次日特為大眾茶。安茶具在案上。慚無以自處。偶打翻茶具。瓢子落地跳數跳。悟得答話。機鋒迅捷無敢當者。復至真凈處。因看祖師偈云。心同虛空界。示等虛空法。證得虛空時。無是無非法。豁然大悟。后出世時。上堂小參常謂人曰。和尚紹聖三年十一月二十一日。悟得方寸禪。又言。和尚熙寧三年丈帳。在鳳翔府供申。當年陷了華山一十八州。爾輩茄子瓠子那裡得知。詔住法雲。開堂日。中使捧御香至。要語錄進呈。時洪覺范在會下。令侍者請來編語錄云。且看老和尚面。覺范編次呈之。讀畢謂曰。若要了死生底禪。須還和尚。若是攢花簇錦。四六文章閒言長語。須是我洪兄始得。法雲平生氣吞諸方孩撫時輩。蓋所得有大過人處。乃敢爾也。

師因湛堂和尚示寂。請覺范狀其行實。又得龍安照禪師書為紹介。特往荊南謁無盡居士求塔銘。初見無盡。無盡立而問曰。公只恁么。著草鞋遠來。對曰。某數千里行乞來見相公。又問年多少。對曰。二十四。又問。水牯牛年多少。對曰兩個。又問。什麼處學得這虛頭來。對曰。今日親見相公。無盡笑曰。且坐喫茶。才坐又問遠來有

何事。遂起趨前云。泐潭和尚云寂茶毗。眼睛牙齒數珠不壞。得舍利無數。山中耆宿皆欲得相公大手筆作塔銘激勵後學。得得遠來冒瀆鈞聽。無盡曰。被罪在此。不曾為人作文字。今有一問問公。若道得即做塔銘。道不得即與錢五貫。裹足卻歸兜率參禪去。遂曰。請相公問。無盡曰。聞準老眼睛不壞是否。答曰是。無盡曰。我不問這個眼睛。曰相公問什麼眼睛。無盡曰。金剛眼睛。曰若是金剛眼睛。在相公筆頭上。無盡曰。如此則老夫為他點出光明。令他照天照地去也。師乃趨階云。先師多幸。謝相公塔銘。無盡唯唯而笑。其略曰。舍利孔老之書無聞也。先佛世尊滅度。弟子收舍利起塔供養。趙州從諗舍利多至萬粒。近世隆慶閑百丈肅。煙氣所及皆成舍利。大抵出家人。本為生死事大。若生死到來不知下落。即不如三家村裡省事漢。臨終付囑一一分明。四大色身諸緣假合。從本以來舍利豈有體性。若梵行精潔白業堅固。靈明廓徹預知報謝不驚不怖。則依正二報毫𣯛不差。世間粗心於本分事上。十二時中不曾照管微細流注。生大我慢。此是業主鬼來借宅。如此而欲舍利流珠諸根不壞。其可得乎。

福嚴置和尚東川人。初遊方見真如和尚發明正見。在溈山知客寮立僧。因語言過失。乞退作園頭。以贖其罪。真如雲。

汝福薄。事園供眾乃所宜也。終二年求替辭真如。要參真凈五祖去。真如雲。遍歷諸方先聖遺範。汝行勿遲。首造洞山室中相契。真凈舉領眾立僧。久之又至四祖宣和尚會中。時時到五祖相見。祖勘辨果有過人處。五祖謂四祖曰。置首座叢林達士。何不舉他首眾。四祖如其言。五祖亦上堂稱其知見作略。有李修撰帥長沙四祖以書薦之。未幾福嚴虛席。平普融復薦人。帥曰。當先應副四祖。但尋書未見不識名字。因對客坐次。有鼠從架上拖一軸書送在面前。收視之乃四祖舉置首座書。帥異之遂敦請。

泐潭深和尚。河東人。真凈之子。有悟侍者。偶在知客寮。見掉下火柴頭忽然有省。直上方丈通所悟。深和尚喝出。自爾失心。引繩于延壽堂東司自縊。夜后常在藏院知客寮東司三處出沒。移鞋度瓶。一眾苦之。湛堂游浙回充首座。聞其事。中夜故入延壽堂東司抽脫。壁燈微明忽然撲滅。方脫衣。悟便提水瓶至。湛堂云。未要且待我脫衣。脫衣罷便接瓶子去。當時悟自縊間抽脫。須臾又送籌子來。及出喚云。接瓶去悟才接。捉住摸其手。或似軟或似硬。問曰。汝是悟侍者么。汝便是當時在知客寮。見掉下火柴頭有省處底么。參禪學道只要知本命元辰下落處。汝在藏殿移端首座鞋履。豈不是汝當時悟得底。又在知客寮移

【現代漢語翻譯】現代漢語譯本：你福報淺薄，適合在寺院裡供養大眾。兩年後，你請求離開真如寺，想去參訪真凈禪師和五祖禪師。真如禪師說：『你遊歷各方，學習前代聖賢的遺風，不要耽誤行程。』你首先到洞山，在禪房裡彼此心意相合。真凈禪師舉薦你擔任領眾僧人。之後，你又到四祖寺宣和尚的法會中，時常去拜見五祖禪師。五祖禪師考察你的見解，發現你確實有過人之處。五祖禪師對四祖禪師說：『安置首座這樣的叢林達士，為什麼不讓他來帶領大眾呢？』四祖禪師聽從了他的建議。五祖禪師也在上堂說法時稱讚你的見解和作為。當時李修撰擔任長沙的統帥，四祖禪師寫信向他推薦你。不久，福嚴寺住持的位置空缺，平普融再次推薦你。統帥說：『應該先請四祖寺推薦的人來。』但找了很久也沒找到推薦信，也不記得你的名字。一次，統帥在接待客人時，一隻老鼠從書架上拖下一卷書，送到他面前。他拿起來一看，正是四祖禪師推薦你擔任首座的信。統帥感到很驚異，於是誠懇地邀請你。

泐潭深和尚，是河東人，真凈禪師的弟子。有個叫悟的侍者，有一次在知客寮，看到掉落的火柴頭，忽然有所領悟。他直接到方丈室，想表達自己領悟到的東西。深和尚呵斥了他。從此以後，悟侍者精神失常，在延壽堂東邊的廁所里上吊自殺。夜裡，他經常在藏經院、知客寮、東司這三個地方出沒，移動鞋子和瓶子，大家都為此感到痛苦。湛堂禪師從浙江遊歷回來，擔任首座。他聽說了這件事，半夜故意進入延壽堂的廁所，解開衣服。墻上的燈光很微弱，忽然熄滅了。他剛脫下衣服，悟侍者就提著水瓶來了。湛堂禪師說：『不用，等我脫完衣服再說。』脫完衣服后，他就接過瓶子走了。當時悟侍者上吊自殺時，湛堂禪師解開了繩子。過了一會兒，悟侍者又送來籌子。湛堂禪師出來后，喊道：『把瓶子拿走。』悟侍者才接過瓶子。湛堂禪師抓住他的手，感覺有時軟有時硬，問道：『你是悟侍者嗎？你就是當時在知客寮，看到掉落的火柴頭有所領悟的那個人嗎？參禪學道就是要知道本命元辰的下落之處。你在藏殿移動端首座的鞋子，難道不是你當時悟到的東西嗎？又在知客寮移動……』

【English Translation】 English version: Your blessings are thin. Serving the assembly in the monastery is what is suitable for you. After two years, request to leave Zhenru (True Thusness Monastery), desiring to visit Zhenjing (True Purity) and the Fifth Patriarch. Zhenru said, 'Travel through various places, learning the exemplary conduct of past sages. Do not delay your journey.' You first arrived at Dongshan (East Mountain), where you found mutual understanding in the abbot's room. Zhenjing recommended you to lead the assembly of monks. Later, you also attended the Dharma assembly of Xuan (Proclaim) Monk at the Fourth Patriarch Monastery, frequently visiting the Fifth Patriarch. The Fifth Patriarch examined your understanding and found that you indeed had extraordinary qualities. The Fifth Patriarch said to the Fourth Patriarch, 'Placing a learned person like the head seat in the monastery, why not have him lead the assembly?' The Fourth Patriarch followed his advice. The Fifth Patriarch also praised your knowledge and actions during his Dharma talks. At that time, Li Xiuzhuan (Compiler Li) was the commander of Changsha, and the Fourth Patriarch recommended you to him in a letter. Soon after, the position of abbot at Fuyan (Blessing Cliff Monastery) became vacant, and Ping Purong (Level Universal Harmony) again recommended you. The commander said, 'We should first consider the person recommended by the Fourth Patriarch.' However, he searched for a long time but could not find the letter and did not remember your name. Once, while the commander was receiving guests, a mouse dragged a scroll from the shelf and brought it before him. He picked it up and saw that it was the Fourth Patriarch's letter recommending you to be the head seat. The commander was surprised and sincerely invited you.

The Venerable Letan Shen (Deep Pool Deep) was from Hedong (East of the River), a disciple of Zhenjing. There was an attendant named Wu (Enlightenment), who once in the guest hall, saw a falling match head and suddenly had an awakening. He went directly to the abbot's room, wanting to express what he had realized. The Venerable Shen scolded him. From then on, Attendant Wu lost his mind and hanged himself in the eastern toilet of the Yanshou (Prolong Life) Hall. At night, he often appeared in three places: the Sutra Repository, the guest hall, and the eastern toilet, moving shoes and bottles, causing everyone distress. Chan Tang (Zen Hall), who had returned from a pilgrimage to Zhejiang, became the head seat. He heard about this incident and deliberately entered the toilet of Yanshou Hall in the middle of the night, taking off his clothes. The light from the wall lamp was very dim and suddenly went out. Just as he took off his clothes, Attendant Wu came with a water bottle. Chan Tang said, 'No need, wait until I finish taking off my clothes.' After taking off his clothes, he took the bottle and left. At that time, Chan Tang had untied the rope when Wu hanged himself. After a while, Wu sent a counting stick. When Chan Tang came out, he shouted, 'Take the bottle away.' Only then did Wu take the bottle. Chan Tang grabbed his hand, feeling sometimes soft and sometimes hard, and asked, 'Are you Attendant Wu? Are you the one who had an awakening when you saw the falling match head in the guest hall? Studying Zen and learning the Way is about knowing where your original nature lies. You moved the shoes of the head seat in the Sutra Hall, isn't that what you realized at that time? And in the guest hall, you moved...'

枕子。豈不是汝當時悟得底。逐夜在此與人提瓶度水。豈不是汝當時悟得底。因甚不知落處。只管在這裡惱亂大眾作么。我明日勸大眾為汝看藏經。裒錢設粥追悼汝。汝當別求出離。不得滯著於此。言訖乃推一推。如瓦礫塔子倒。索然有聲。由是絕跡。湛堂一臂冷如冰。逾半月方平復。蓋非人附陰而至。冷氣侵人如此。

許知可。毗陵人。嘗獲鄉薦。省闈不利而歸。舟次吳江平望。夜夢。白衣人謂曰。汝無陰德所以不第。知可曰。某家貧無資可以遺人。白衣曰。何不學醫。吾助汝智慧。知可輒寤。歸踐其言。果得盧扁之妙。凡有病者。無問貴賤。診候與藥不受其直。病夫填門無不愈者。后舉又中鄉評。赴春官艤舟平望。夢前白衣人相見。以詩贈之曰。施醫功大。陳樓間阻。殿上呼臚。喚六作五。思之不悟其意。后登第唱名。本第六。因上名殿試不祿。遂升第五。乃在陳樓之間。方省前讖也。

佛光無礙禪師。自蘇州永安赴詔。住大相國寺慧林禪院　慧恭皇后。嘗于簾下。見登對罷乘空而去。自爾以太官所進　御膳供養復令取禪師所食之餘還宮。又以地錦製法衣。自綴禪牌賜之。以表奉法之誠。冬月賜紅錦帳子乃至服飾器皿之類。光遂以宮中所賜法衣。回施法雲佛照禪師。法雲復寄與洪州寶峰湛堂和尚。書

【現代漢語翻譯】現代漢語譯本：『枕子，難道不是你當時開悟的東西嗎？』『每天晚上在這裡幫人提瓶打水，難道不是你當時開悟的東西嗎？』『為什麼不知道自己的歸宿，只在這裡擾亂大家做什麼？我明天勸大家為你誦讀藏經，籌錢設粥來追悼你，你應該另求出路，不要滯留在這裡。』說完就推了一下，像瓦礫堆砌的塔倒塌一樣，發出空洞的聲音，從此絕跡。湛堂的一隻手臂冷得像冰一樣，過了半個多月才恢復。這大概是非人依附陰氣而至，寒氣侵襲人是這樣的。

許知可，毗陵人（地名，今江蘇常州）。曾經獲得鄉試推薦，參加省試沒有成功就回家了。乘船經過吳江平望（地名，今江蘇蘇州吳江區）時，夜裡夢見一個白衣人對他說：『你沒有陰德，所以考不中。』許知可說：『我家貧窮，沒有錢財可以施捨給別人。』白衣人說：『為什麼不學醫呢？我幫助你增長智慧。』許知可醒來后就按照白衣人說的去做，果然得到了盧醫扁鵲（古代名醫）的醫術精髓。凡是有病人來，不論貴賤，診斷治療給藥都不收錢。來看病的擠滿了門，沒有治不好的。後來再次參加鄉試又被推薦。赴京參加春季的會試，停船在平望，夢見之前的白衣人來相見，並贈詩一首：『施醫功大，陳樓間阻，殿上呼臚，喚六作五。』許知可思考了很久也不明白其中的意思。後來考中進士，唱名時本來是第六名，因為上報名字時，在殿試中去世，於是升爲第五名，位置就在陳樓之間。這才明白之前的預言。

佛光無礙禪師，從蘇州永安寺（寺名）奉詔，住持大相國寺慧林禪院（寺名）。慧恭皇后（人名）曾經在簾子後面，看見禪師結束與皇帝的對答后乘空而去。從此以後，太官（官名）進獻的御膳也給禪師供養，又讓取禪師吃剩下的食物送回宮中。又用地錦（一種絲織品）製作法衣，親自縫製禪牌賜給禪師，以此來表達奉法的誠意。冬天賜給紅錦帳子乃至服飾器皿之類的物品。佛光禪師於是將宮中所賜的法衣，回贈給法雲佛照禪師（人名）。法雲禪師又寄給洪州寶峰湛堂和尚（人名），並附上書信。

【English Translation】 English version: 'Wasn't the pillow what you awakened to back then?' 'Wasn't drawing water from the well for people every night what you awakened to back then?' 'Why don't you know where you belong, and only cause trouble for everyone here? Tomorrow I will advise everyone to recite the Tripitaka for you, raise money and set up congee to mourn you. You should seek another way out and not linger here.' After saying this, he pushed it, and it fell like a pagoda made of rubble, making a hollow sound, and disappeared from then on. One arm of Zha Tang was as cold as ice, and it took more than half a month to recover. This was probably a non-human entity attached to yin energy, and the cold air invaded people like this.

Xu Zhike, a native of Piling (place name, now Changzhou, Jiangsu), once received a recommendation in the local examination, but returned home after failing the provincial examination. While traveling by boat through Pingwang, Wujiang (place name, now Wujiang District, Suzhou, Jiangsu), he dreamed at night that a man in white told him, 'You have no hidden virtue, so you cannot pass the examination.' Xu Zhike said, 'My family is poor and has no wealth to give to others.' The man in white said, 'Why not study medicine? I will help you increase your wisdom.' Xu Zhike woke up and did as the man in white said, and indeed obtained the essence of Bian Que's (famous ancient doctor) medical skills. For all patients, regardless of their status, he would diagnose, treat, and give medicine without charging any fees. The sick filled his door, and none were not cured. Later, he was recommended again in the local examination. He went to the capital to participate in the spring examination, and stopped his boat at Pingwang. He dreamed that the previous man in white came to see him and gave him a poem: 'Giving medicine is a great merit, obstructed between Chen and Lou, the roll call in the palace hall, calls six as five.' Xu Zhike thought for a long time but did not understand its meaning. Later, he passed the imperial examination, and his name was originally sixth, but because he died in the palace examination when reporting his name, he was promoted to fifth, and his position was between Chen and Lou. Only then did he understand the previous prophecy.

Chan Master Foguang Wu'ai, from Yong'an Temple (temple name) in Suzhou, received an imperial decree to reside at Huilin Chan Monastery (temple name) of the Great Xiangguo Temple. Empress Huigong (person's name) once saw from behind the curtain that the Chan master rode into the sky after finishing his audience with the emperor. From then on, the imperial meals offered by the Taiguan (official title) were also offered to the Chan master, and she also ordered the leftovers from the Chan master's meals to be sent back to the palace. She also made a kasaya from brocade and personally sewed a Chan plaque to bestow upon the Chan master, to express her sincerity in upholding the Dharma. In winter, she bestowed red brocade curtains and even clothing and utensils. Chan Master Foguang then returned the kasaya bestowed by the palace to Chan Master Fayun Fozhao (person's name). Chan Master Fayun then sent it to Abbot Zha Tang of Baofeng Monastery in Hongzhou (person's name), with a letter attached.

云。地錦法衣與師弟。行先師之道。湛堂示寂。留鎮山門。至今猶存。

照覺禪師。自泐潭移虎溪。乃赴王子淳觀文所請。開堂后。百廢並舉。升堂小參入室無虛日。嘗言。晦堂真凈同門諸老。只參得先師禪不得先師道。師曰。蓋照覺以平常無事不立知見解會為道。更不求妙悟。卻將諸佛諸祖德山臨濟曹洞雲門真實頓悟見性法門為建立。楞嚴經中所說山河大地皆是妙明真心中所現物。為膈上語亦是建立。以古人談玄說妙為禪。誣誷先聖聾瞽後昆。眼裡無筋皮下無血之流。隨例顛倒恬然不覺。真可憐憫。圓覺經云。末世眾生希望成道無令求悟。唯益多聞增長我見。又云。末世眾生雖求善友。遇邪見者未得正悟。是則名為外道種性。邪師過謬非眾生咎。豈虛語哉。所以真凈和尚小參云。今時有一般漢。執個平常心是道。以為極則。天是天地是地。山是山水是水。僧是僧俗是俗。大盡三十日小盡二十九。並是依草附木。不知不覺一向迷將去。忽若問他我手何似佛手。便道是和尚手。我腳何似驢腳。便道是和尚腳。人人有個生緣。那個是上座生緣。便道某是某州人事。是何言歟。且莫錯會。凡百施為。只要平常一路子以為穩當。定將去合將去。更不敢別移一步。怕墮落坑塹。長時一似生盲底人行路一條杖子。寸步拋不得

【現代漢語翻譯】現代漢語譯本：云。地錦法衣和師弟一起，遵循先師的道路。湛堂圓寂后，留下鎮守山門，至今仍然存在。

照覺禪師，從泐潭移居虎溪，應王子淳觀文的邀請。開堂之後，各項事務都得到了恢復。每天升堂說法、小參、入室指導，沒有一天間斷。他曾說：『晦堂、真凈這些同門前輩，只是參透了先師的禪，卻沒有領悟先師的道。』照覺禪師認為，以平常無事、不立知見解會為道，更不追求玄妙的領悟，卻將諸佛諸祖、德山、臨濟、曹洞、雲門真實頓悟見性法門作為一種建立。即使是《楞嚴經》中所說的『山河大地皆是妙明真心中所現之物』，也只是一種隔靴搔癢的話語，也是一種建立。把古人談玄說妙當作禪，這是欺騙先聖，矇蔽後人，是眼裡沒有筋骨，皮下沒有血肉之輩。他們隨波逐流，顛倒是非，卻還恬然不覺，真是可憐。』《圓覺經》說：『末世的眾生希望成就道業，不要讓他們去追求領悟，只會增加他們的聞見，增長他們的我見。』又說：『末世的眾生雖然尋求善友，但遇到邪見的人，不能得到正確的領悟，這就是外道的種性。邪師的過錯，不是眾生的罪過。』這些難道是虛妄之語嗎？所以真凈和尚在小參時說：『現在有這樣一類人，執著于平常心是道，以為這就是最高的真理。天就是天，地就是地，山就是山，水就是水，僧就是僧，俗就是俗，大月三十天，小月二十九天，都是依草附木，不知不覺地一直迷惑下去。如果問他『我的手像什麼佛手？』，他就說是和尚的手。『我的腳像什麼驢腳？』，他就說是和尚的腳。人人都有個生緣，哪個是上座（指在座的僧人）的生緣？』，他就說是某州人。這算是什麼話呢？千萬不要錯誤理解。所有的行為，只要是平常的路子就認為是穩妥的，一定要拿去套用，不敢有絲毫的改變，害怕掉進坑裡。長久以來就像是盲人走路一樣，把枴杖當成命根子，一寸都離不開。』

【English Translation】 English version: Yun. The brocade Dharma robe and fellow disciples followed the path of the late teacher. After Zhantang's passing, they remained to guard the mountain gate, which still exists today.

Zen Master Zhaojue moved from Letan to Huxi, responding to the invitation of Wang Zichun Guanwen. After the opening of the hall, all affairs were restored. He ascended the hall to give sermons, held small gatherings, and provided private instruction every day without interruption. He once said, 'The elders of the same lineage as Huitang and Zhenjing only comprehended the Zen of the late teacher but did not grasp the Dao of the late teacher.' Zen Master Zhaojue believed that taking ordinariness and non-establishment of views and understandings as the Dao, without seeking profound enlightenment, yet regarding the true and sudden enlightenment and seeing-nature Dharma gates of all Buddhas and Patriarchs, Deshan, Linji (Lin-chi), Caodong (Ts'ao-tung), and Yunmen (Yün-men) as establishments. Even the statement in the Shurangama Sutra that 'mountains, rivers, and the great earth are all manifestations of the wonderful bright true mind' is merely a superficial statement, also an establishment. Treating the ancients' discussions of mystery and wonder as Zen is deceiving the former sages and blinding future generations, those who have no sinews in their eyes and no blood under their skin. They drift along, reversing right and wrong, yet remain unaware, truly pitiable.' The Yuanjue Sutra says, 'In the degenerate age, sentient beings hope to achieve the Dao, do not let them seek enlightenment, it will only increase their knowledge and augment their egoistic views.' It also says, 'In the degenerate age, although sentient beings seek good friends, if they encounter those with wrong views, they will not attain correct enlightenment, this is called the nature of external paths. The faults of evil teachers are not the fault of sentient beings.' Are these empty words? Therefore, Abbot Zhenjing said in a small gathering, 'Nowadays, there are such people who cling to the ordinary mind as the Dao, thinking it is the ultimate truth. Heaven is heaven, earth is earth, mountains are mountains, water is water, monks are monks, laypeople are laypeople, the big month has thirty days, the small month has twenty-nine days, all are relying on grass and clinging to trees, unknowingly continuing to be deluded. If you ask them, 'What does my hand resemble a Buddha's hand?', they will say it is the abbot's hand. 'What does my foot resemble a donkey's foot?', they will say it is the abbot's foot. Everyone has a cause of birth, what is the cause of birth of the senior monk (referring to the monks present)?', they will say they are from a certain state. What kind of talk is this? Do not misunderstand. All actions, as long as they are ordinary, are considered safe, and they must be applied, daring not to move a single step, fearing falling into a pit. For a long time, it is like a blind person walking, treating the cane as their lifeline, unable to leave it even an inch.'

緊把著憑將去。晦堂和尚謂學者曰。爾去廬山無事甲里坐地去。而今子孫門如死灰。良可嘆也。

佛照杲和尚。初住歸宗。專精行道未嘗少懈。深夜脩敬罷。坐于僧堂地爐中忽見二僧入堂。一人厖眉雪頂。一人少年。皆豐姿頎然。杲心喜自謂曰。我座下有如此僧。須臾二人出堂。杲襲其後見入佛殿中。杲亦隨入。燈影熒煌。爐中尚有火。杲炷香禮佛。二僧復出。亦襲其後至佛殿前。偶失所在。自念。忘卻香匣在殿內。回身取時見殿門扃鑰。遂喚直殿行者守舜開門。舜取鑰匙開門。見爐中香菸未散。香匣在寶階上。自不諭其故。妙喜親見佛照說。時守舜在旁。猶指以為證。

大丞相呂公蒙正。洛陽人。微時生緒牢落。大雪彌月。遍干豪右少有周急者。作詩其略曰。十謁朱門九不開。滿身風雪又歸來。入門懶睹妻兒面。撥盡寒爐一夜灰。可想也。途中邂逅一僧。憐其窮窘延歸寺。給食與衣。遺鏹遣之。才經月又罄竭。再謁僧。僧曰。此非久計。可移家屬住院中房廊。食時隨眾給粥飯。庶幾可以長久。呂如其言。既不為衣食所困。遂銳志讀書。是年應舉獲鄉薦。僧買馬雇仆。備衣裝津遣入都下。省闈中選。殿試唱名為大魁。初任西京通判。與僧相見如平時。十年遂執政。凡遇郊祀。有所俸給並寄閣　太宗一日問

【現代漢語翻譯】現代漢語譯本：

要緊緊抓住依靠的東西。晦堂和尚對學人說：『你們去廬山，無所事事，像坐在甲里一樣。如今子孫門下像死灰一樣，實在可嘆啊。』佛照杲和尚，最初住在歸宗寺，專心精進修行，從不懈怠。深夜修行完畢后，坐在僧堂的地爐旁，忽然看見兩個僧人走進堂內。一人眉毛蓬鬆，頭髮雪白，一人是少年，都容貌豐滿修長。杲心裡高興，心想：『我的座下有這樣的僧人。』一會兒，二人走出堂外。杲跟隨在他們後面，看見他們進入佛殿中。杲也跟著進入。燈影閃爍，爐中還有火。杲點香禮佛。兩個僧人又走出來，杲也跟隨在他們後面，到了佛殿前，忽然不見了蹤影。他心想：『忘記香匣在殿內了。』轉身去取時，看見殿門上了鎖。於是叫來值殿的行者守舜開門。守舜取鑰匙打開門，看見爐中的香菸還沒散，香匣在寶階上。守舜自己也不明白是怎麼回事。妙喜親自聽佛照說起此事，當時守舜在旁邊，還可以指著他作為證據。大丞相呂公蒙正，洛陽人。年輕時生活困頓，大雪下了一個月，到處求助富豪權貴，很少有人接濟。他作詩，大意是：『十次拜訪朱門，九次不開，滿身風雪又回來了。進門懶得看妻兒的臉，撥盡寒爐一夜的灰。』可以想像他的境況。途中偶然遇到一個僧人，憐憫他的窮困，邀請他到寺里，給他食物和衣服，還給了他一些錢。才過了一個月，錢又用完了，再次拜訪僧人。僧人說：『這不是長久之計，可以把家屬搬到寺院中的房廊里，吃飯時跟大家一起領粥飯，或許可以長久。』呂蒙正按照僧人說的話做了。既然不再為衣食所困，就專心讀書。這年參加科舉考試，獲得了鄉試的推薦。僧人為他買了馬，雇了僕人，準備了衣物和路費，送他到都城。在省試中被選中，殿試時被唱名為狀元。起初擔任西京通判，與僧人相見如同往常一樣。十年後當了宰相。凡是遇到郊祀，有所賞賜，都寄給

【English Translation】 English version:

Hold tightly to what you rely on. Abbot Huitang said to the students: 'You go to Mount Lu, doing nothing, sitting like in Jia Village. Now the descendants' gate is like dead ashes, truly lamentable.' Abbot Fozhao Gao, initially residing at Guizong Monastery, was dedicated and diligent in practice, never slacking. Late at night, after finishing his devotional practice, he sat by the ground stove in the monks' hall and suddenly saw two monks enter the hall. One had bushy eyebrows and snow-white hair, the other was a young man, both with full and slender figures. Gao was delighted and thought to himself: 'I have such monks under my seat.' After a while, the two monks left the hall. Gao followed behind them and saw them enter the Buddha Hall. Gao also followed in. The lamplight flickered, and there was still fire in the stove. Gao lit incense and paid homage to the Buddha. The two monks came out again, and Gao followed behind them, reaching the front of the Buddha Hall, where they suddenly disappeared. He thought to himself: 'I forgot the incense box in the hall.' Turning back to retrieve it, he saw the hall door locked. So he called the hall attendant Shoushun to open the door. Shoushun took the key and opened the door, seeing the incense smoke in the stove still lingering, and the incense box on the jeweled steps. Shoushun himself did not understand what had happened. Miaoxi personally heard Fozhao tell this story, and at that time Shoushun was beside him, who could be pointed to as proof. Grand Chancellor Lü Gong Mengzheng (a high-ranking official), a native of Luoyang. In his youth, his life was difficult and impoverished. Heavy snow fell for a month, and he sought help from wealthy and powerful people everywhere, but few were willing to help. He wrote a poem, the gist of which was: 'Ten visits to the red gate, nine times unopened, covered in wind and snow, I return again. Entering the door, I am too lazy to look at my wife and children's faces, stirring the cold stove all night, only ashes remain.' One can imagine his situation. On the road, he happened to meet a monk who pitied his poverty and invited him to the temple, giving him food and clothing, and also giving him some money. After only a month, the money was used up again, and he visited the monk again. The monk said: 'This is not a long-term solution. You can move your family to the rooms in the temple's corridor, and at meal times, join everyone in receiving porridge and rice, perhaps this can last longer.' Lü Mengzheng did as the monk said. Since he was no longer troubled by food and clothing, he devoted himself to studying. That year, he participated in the imperial examination and obtained a recommendation from the local examination. The monk bought him a horse, hired a servant, prepared clothing and travel expenses, and sent him to the capital. He was selected in the provincial examination, and in the palace examination, he was announced as the top scholar. Initially, he served as the Vice Prefect of Xijing, and his meeting with the monk was as usual. Ten years later, he became the Prime Minister. Whenever there were suburban sacrifices, and there were rewards, he would send them to

曰。卿累經郊祀。俸給不請何耶。對曰。臣有私恩未報上詰之。遂以實對上嘆曰。僧中有如此人。令具名奏聞。賜紫袍加師號。以旌異之。呂計所積俸數萬緡。牒西京令僧請上件錢。修營寺宇並供僧。其寺元是鐵馬營　太祖　太宗二聖生處　太祖朝已建寺。忘其名。其僧乃寺主也。

太宗別賜錢重建三門。賜御書額度僧。呂公逐日晨興禮佛。祝曰。不信三寶者愿不生我家。愿子孫世世食祿于朝外護佛法。猶子夷簡申國公。每遇元日拜家廟罷。即焚香發廣慧璉禪師書一封加敬重之。申公之子公著。亦封申國公。元日發天衣懷和尚書。右丞好問。元日發圓照禪師書。右丞之子用中。元日發佛照杲禪師書。其家世忱信痛敬。抑有自來矣。故錄之以警後世。

保寧勇禪師二上足。處清處凝。同參白雲端禪師。凝在侍者寮最久。端有膈氣疾。凝常煨蘆菔。以備無時之需。端作傅大士講經因緣頌曰。大士何曾解講經。志公方便且相成。一揮案上俱無取。直得梁王怒眼睛。舉為凝曰。努底是什麼。此一句乃為凝說老婆禪也。凝以為親聞。故綴于頌下。后住舒州天柱山。清住龍舒太平。有大機辯。五祖演和尚畏敬之。清謂凝曰。吾弟禪。乃是為老和尚煨蘆菔換得底。

政和間有熊秀才。鄱陽人。游洪州西山過翠巖。

【現代漢語翻譯】現代漢語譯本：皇帝說：『你多次主持郊祀，俸祿卻不領取，是為什麼呢？』呂公回答說：『臣有私人的恩情尚未報答，不敢領取。』皇帝追問原因，呂公便如實稟告。皇帝聽後感嘆道：『僧人中竟有這樣的人！』於是命令將呂公的名字記錄下來上奏，賜予紫袍並加封師號，以此來表彰他的與衆不同。呂公計算所積攢的俸祿有數萬緡，便下文書給西京的僧人，請求用這些錢來修繕寺廟，並供養僧眾。這座寺廟原是鐵馬營，是太祖（宋太祖）、太宗（宋太宗）二位聖上出生的地方。太祖朝時已經建造了寺廟，忘記了名字了。那位僧人就是寺廟的住持。太宗皇帝另外賜錢重建了寺廟的三門，並賜予御書的匾額給僧人。呂公每天早晨都起來禮佛，祝願說：『不相信三寶（佛、法、僧）的人，愿他們不要出生在我家。愿我的子孫世世代代在朝廷做官，護持佛法。』呂公的侄子夷簡（李夷簡），被封為申國公，每次遇到元日（正月初一），拜完家廟后，就焚香，寄一封信給廣慧璉禪師，非常恭敬。申國公的兒子公著（李公著），也封為申國公，元日寄天衣懷禪師的信。右丞（官職名）好問（元好問），元日寄圓照禪師的信。右丞的兒子用中（元用中），元日寄佛照杲禪師的信。他們家族世代都真誠地信仰佛教，非常敬重，這其中自有緣由。所以記錄下來，用來警示後世。保寧勇禪師（保寧勇禪師）有兩個得意的弟子，處清（處清）和處凝（處凝），一同參學于白雲端禪師（白雲端禪師）。處凝在侍者寮的時間最長。端禪師有膈氣病，處凝經常煨蘆菔（蘿蔔），以備不時之需。端禪師作了一首關於傅大士（傅大士）講經因緣的頌：『大士何曾解講經，志公方便且相成。一揮案上俱無取，直得梁王怒眼睛。』端禪師舉起這首頌，對處凝說：『努底是什麼？』這一句是為處凝說的老婆禪（指淺顯易懂的禪）。處凝以為是親耳聽到的，所以就附在頌的下面。後來處凝住在舒州天柱山（天柱山），處清住在龍舒太平（龍舒太平）。處清有很大的機鋒辯才，五祖演和尚（五祖演和尚）都畏懼敬佩他。處清對處凝說：『我的禪，是用為老和尚煨蘆菔換來的。』政和年間，有個熊秀才（熊秀才），是鄱陽（鄱陽）人，遊覽洪州西山（洪州西山），路過翠巖（翠巖）。

【English Translation】 English version: The Emperor said, 'You have presided over suburban sacrifices many times, but you have not claimed your salary. Why is that?' Lord Lü replied, 'I have a private favor to repay and dare not accept it.' The Emperor inquired about the reason, and Lord Lü told the truth. The Emperor sighed and said, 'Among the monks, there is such a person!' He then ordered that Lord Lü's name be recorded and reported, bestowed a purple robe and the title of 'Master' to commend his uniqueness. Lord Lü calculated that the accumulated salary amounted to tens of thousands of strings of cash, and he sent a document to the monks of Xijing (Western Capital), requesting that the money be used to repair the temple and support the monks. This temple was originally the Iron Horse Camp, the birthplace of the two Holy Emperors, Taizu (Emperor Taizu of Song) and Taizong (Emperor Taizong of Song). A temple had already been built during the reign of Taizu, but its name has been forgotten. That monk was the abbot of the temple. Emperor Taizong separately bestowed money to rebuild the three gates of the temple and granted a plaque with his imperial calligraphy to the monk. Lord Lü would rise early every morning to worship the Buddha, praying, 'Those who do not believe in the Three Jewels (Buddha, Dharma, Sangha), may they not be born into my family. May my descendants hold official positions in the court for generations and protect the Buddhist Dharma.' Lord Lü's nephew, Yi Jian (Li Yijian), was enfeoffed as Duke of Shen. Every time he encountered Yuanri (the first day of the Lunar New Year), after worshiping at the family temple, he would burn incense and send a letter to Chan Master Guanghui Lian, showing great respect. The Duke of Shen's son, Gongzhuo (Li Gongzhuo), was also enfeoffed as Duke of Shen, and he sent a letter to Chan Master Tianyi Huai on Yuanri. Right Counselor (an official title) Haowen (Yuan Haowen) sent a letter to Chan Master Yuanzhao on Yuanri. The Right Counselor's son, Yongzhong (Yuan Yongzhong), sent a letter to Chan Master Fozhao Gao on Yuanri. Their family had sincerely believed in Buddhism for generations, showing great reverence, and there was a reason for this. Therefore, it is recorded to warn future generations. Chan Master Yong of Baoning (Chan Master Yong of Baoning) had two outstanding disciples, Chuqing (Chuqing) and Chuning (Chuning), who both studied under Chan Master Baiyun Duan (Chan Master Baiyun Duan). Chuning stayed in the attendant's quarters for the longest time. Chan Master Duan suffered from diaphragmatic disease, and Chuning would often simmer radish to be prepared for any time of need. Chan Master Duan composed a verse about the circumstances of Layman Fu's (Layman Fu) lecturing on the scriptures: 'Layman Fu never understood lecturing on the scriptures; Zhigong (Dhyana Master Zhigong) conveniently assisted. With a wave of his hand, nothing was taken from the table, directly causing King Liang to be angry.' He raised this verse and said to Chuning, 'What is 'Nu Di'?' This sentence was 'old woman's Zen' (simple and easy to understand Zen) spoken for Chuning. Chuning thought he had heard it directly, so he attached it to the verse. Later, Chuning lived on Mount Tianzhu in Shuzhou (Mount Tianzhu), and Chuqing lived in Taiping in Longshu (Taiping in Longshu). Chuqing had great wit and eloquence, and even Venerable Wuzu Yan (Venerable Wuzu Yan) feared and respected him. Chuqing said to Chuning, 'My Zen was exchanged for simmering radish for the old monk.' During the Zhenghe period, there was a scholar named Xiong (Scholar Xiong) from Poyang (Poyang). He was traveling in Hongzhou Xishan (Hongzhou Xishan) and passed by Cuiyan (Cuiyan).

長老思文嗣佛印元禪師。亦是鄱陽人。遣二力抬籃輿至凈相。所經林壑陰翳。偶見一僧。貌古神清。厖眉雪頂。編葉為衣。坐于盤石。如壁間畫佛圖澄之狀。熊自謂曰。今時無這般僧。嘗聞亮座主隱於西山。疑其猶在。出輿踧踖而前問曰。莫是亮座主么。僧以手向東指。熊方與二力隨手看。回顧失僧所在。時小雨初歇。熊自登石視。坐處猶干。躊躇四顧太息曰。夙緣不厚。雖遇猶不遇也。

開先暹和尚。為歸宗南禪師作禪床銘曰。明珠產蚌涼兔懷胎。觀此禪床證道之媒。南次為歸宗作銘曰。放下便穩。開先深肯之。

宣州興教坦禪師。溫州牛氏子。世業打銀。因磨洗銀瓶次忽有省。遂出家受具遊方。為瑯瑘廣照之嗣。懷禪師住興教。坦為第一座。及懷受別請。欲舉坦繼住持。時刁景純守宛陵。懷恐刁涉外議。乃于觀音前祝曰。若坦首座道眼明白堪任住持。愿示夢于刁學士。刁夜夢牛在興教法座上。懷凌晨辭州。刁舉夜所夢。懷大笑。刁問其故。懷曰。坦首座姓牛又屬牛刁就座出帖請之。坦受請升座。有雪竇化主省宗。出問。諸佛未出世。人人鼻孔遼天。出世后為什麼杳無訊息。坦云。雞足峰前風悄然。宗云。未在更道。坦云。大雪滿長安。宗云。誰人知此意。令我憶南泉。拂袖歸眾。更不禮拜。坦云。新

【現代漢語翻譯】現代漢語譯本：長老思文是佛印元禪師的弟子，也是鄱陽人。他派兩個僕人抬著竹轎來到凈相寺。經過的林間山谷陰暗幽深。偶然看見一個僧人，相貌古樸，精神清朗，眉毛濃重，頭頂雪白，用樹葉編成衣服，坐在盤石上，就像壁畫中佛圖澄的樣子。思文心想：『現在沒有這樣的僧人了。』他曾聽說亮座主隱居在西山，懷疑他還在那裡。於是下轎，小心翼翼地向前問道：『莫非是亮座主嗎？』僧人抬手向東指去。思文正和兩個僕人隨著他手指的方向看去，回頭一看，僧人已經不見了。當時小雨剛停。思文獨自登上石頭觀看，僧人坐的地方還是乾的。他猶豫地四處張望，嘆息道：『宿世的緣分不夠深厚，即使相遇也像沒遇到一樣。』開先暹和尚為歸宗南禪師寫了一篇禪床銘文，說：『明珠產自蚌中，涼兔也能懷孕。觀察這張禪床，是證悟佛道的媒介。』南禪師又為歸宗寫了一篇銘文，說：『放下就穩當。』開先暹和尚非常贊同。宣州興教寺的坦禪師，是溫州姓牛的人家的兒子，世代以打銀為業。因為磨洗銀瓶時忽然有所領悟，於是出家受戒，四處遊歷，是瑯瑘廣照禪師的弟子。懷禪師住在興教寺時，坦禪師是第一座。等到懷禪師接受別的邀請要離開時，想推舉坦禪師繼任住持。當時刁景純擔任宛陵的太守，懷禪師擔心刁景純會以外人的身份干涉寺內事務，於是在觀音菩薩面前祈禱說：『如果坦首座的道眼明白，能夠勝任住持，希望在刁學士的夢中顯現。』刁景純晚上夢見一頭牛在興教寺的法座上。懷禪師凌晨向刁景純辭行。刁景純說起晚上做的夢。懷禪師大笑。刁景純問他原因。懷禪師說：『坦首座姓牛，又屬牛。』刁景純於是就讓坦禪師就座，發出帖子請他擔任住持。坦禪師接受邀請升座。當時雪竇寺的化主省宗禪師出來提問：『諸佛還沒有出世的時候，人人的鼻孔都朝天。出世后為什麼杳無音信？』坦禪師說：『雞足峰前風悄然。』省宗禪師說：『還沒有說到點子上，再說一句。』坦禪師說：『大雪滿長安。』省宗禪師說：『誰人知道這個意思？讓我想起了南泉。』說完拂袖回到大眾中，不再禮拜。坦禪師說：『新』

【English Translation】 English version: Elder Siwen was a disciple of Chan Master Foyin Yuan, and also a native of Poyang. He sent two servants to carry him in a bamboo sedan chair to Jingxiang Temple. The forests and valleys they passed through were dark and secluded. He happened to see a monk with an ancient and serene appearance, thick eyebrows, and a snow-white head, wearing clothes made of leaves, sitting on a flat rock, like the image of Fotucheng (an early Buddhist missionary to China) in a wall painting. Xiong (Siwen) thought to himself, 'There are no such monks nowadays.' He had heard that Layman Liang was living in seclusion in the Western Mountains, and suspected that he was still there. He got out of the sedan chair and cautiously stepped forward, asking, 'Could you be Layman Liang?' The monk pointed eastward with his hand. As Xiong and the two servants followed the direction of his finger, they looked back and the monk had disappeared. At that time, the light rain had just stopped. Xiong climbed onto the rock alone and saw that the place where the monk had been sitting was still dry. He hesitated, looked around, and sighed, 'My karmic connection is not deep enough. Even though I met him, it was as if I didn't.' Chan Master Kaixian Xian wrote an inscription for Chan Master Guizong Nan's meditation bed, saying, 'A bright pearl is produced from a clam, and a cool rabbit can conceive. Observe this meditation bed, it is the medium for realizing the Way.' Chan Master Nan also wrote an inscription for Guizong, saying, 'Letting go is stability.' Chan Master Kaixian Xian deeply agreed with this. Chan Master Tan of Xingjiao Temple in Xuanzhou was the son of a Niu family in Wenzhou, whose family had been silversmiths for generations. Because he suddenly had an awakening while polishing a silver bottle, he became a monk, received the precepts, and traveled around, becoming a disciple of Chan Master Langye Guangzhao. When Chan Master Huai lived at Xingjiao Temple, Chan Master Tan was the first seat. When Chan Master Huai accepted another invitation to leave, he wanted to recommend Chan Master Tan to succeed him as abbot. At that time, Diao Jingchun was the prefect of Wanling. Chan Master Huai was worried that Diao Jingchun would interfere in the affairs of the temple as an outsider, so he prayed before Guanyin Bodhisattva, saying, 'If the head seat Tan's eye of the Way is clear and he is capable of being the abbot, may it be revealed in a dream to Scholar Diao.' Diao Jingchun dreamed that night of an ox on the Dharma seat of Xingjiao Temple. Chan Master Huai bid farewell to Diao Jingchun in the early morning. Diao Jingchun spoke of the dream he had the night before. Chan Master Huai laughed. Diao Jingchun asked him the reason. Chan Master Huai said, 'The head seat Tan's surname is Niu, and he was born in the year of the Ox.' Diao Jingchun then had Chan Master Tan take the seat and issued a post inviting him to be the abbot. Chan Master Tan accepted the invitation and ascended the seat. At that time, Chan Master Shengzong, the fundraiser of Xuetou Temple, came out and asked, 'Before the Buddhas appeared in the world, everyone's nostrils pointed to the sky. Why is there no news after they appeared?' Chan Master Tan said, 'The wind is quiet before Chicken Foot Mountain.' Chan Master Shengzong said, 'That's not the point, say it again.' Chan Master Tan said, 'The great snow fills Chang'an.' Chan Master Shengzong said, 'Who knows this meaning? It reminds me of Nanquan.' Then he flicked his sleeves and returned to the assembly, no longer bowing. Chan Master Tan said, 'New'

興教今日失利。便歸方丈。坦令人請宗至云。適來錯祇對一轉語。人天眾前何不禮拜蓋覆卻。宗云。大丈夫膝下有黃金。爭肯禮拜無眼長老。坦云。我別有語在。宗乃理前語。至未在更道處。坦云。我有三十棒。寄爾打雪竇。宗乃禮拜。

圓悟和尚初在溈山。一日真如和尚問曰。如何。悟云。起滅不停。如曰。可知是博地凡夫。老僧三十年在里許。只得個相似。次見晦堂。堂曰。我住院十二年不會。如今方會。腳尖頭也踢出個佛。悟后住昭覺。有長老問。劉鐵磨到溈山問答。並雪竇御街行頌。未審此意如何。悟曰。老僧更參四十年也不到雪竇處。長老嘆曰。昭覺和尚猶如此說。況餘人耶。

錢弋郎中。訪真凈說話久。欲登溷。凈令行者引從西邊去。錢遽云。既是東司。為什麼卻向西去。凈云。多少人向東邊討。師云。惡。便是趙州問投子。不許夜行投明須到。亦不如此語好。

南康諸山相會。佛印后至。真凈問曰。云居來何遲。印曰。爲著草鞋從歸宗肚裡過。所以遲。凈云。卻被歸宗吞了。印云。爭奈吐不出。凈云。吐不出。即屙出。

真凈和尚。有時遽喚侍者。將老和尚來。侍者將南禪師真展開。凈以手加額云。不是這老和尚。豈能如此。輒顰蹙半餉卻戒收之。每每如此。潛庵源和尚每見

【現代漢語翻譯】現代漢語譯本：興教禪師今天失利，便回到方丈室。坦禪師讓人請宗禪師來說：『剛才我錯應對了一句轉語，在人天大眾面前，為何不禮拜來掩蓋過去？』宗禪師說：『大丈夫膝下有黃金，怎肯禮拜無眼長老？』坦禪師說：『我另有話要說。』宗禪師於是重新理解之前的話，到了未曾進一步闡述的地方。坦禪師說：『我有三十棒，寄給你打雪竇禪師。』宗禪師於是禮拜。

圓悟克勤和尚最初在溈山靈祐禪師處。一天，真如禪師問他說：『如何？』圓悟禪師說：『起滅不停。』真如禪師說：『可知你是博地凡夫。老僧我三十年在這裡，也只得到個相似。』後來圓悟禪師拜見晦堂祖心禪師，晦堂禪師說：『我住持溈山十二年也不會，如今才明白，腳尖頭也能踢出一個佛。』圓悟禪師開悟后住持昭覺寺，有長老問：『劉鐵磨到溈山問答，以及雪竇顯禪師的《御街行》頌，不知此意如何？』圓悟禪師說：『老僧我再參四十年也到不了雪竇禪師的境界。』長老嘆息道：『昭覺和尚還這樣說，何況其他人呢？』

錢弋郎中拜訪真凈克文禪師，談話很久，想要去廁所。真凈禪師讓侍者引導他從西邊去。錢弋郎中急忙說：『既然是東司（廁所），為什麼卻向西去？』真凈禪師說：『多少人向東邊尋找（真理）。』師云：『惡。便是趙州從諗禪師問投子大同禪師，不許夜行投明須到，亦不如此語好。』

南康各山寺廟的僧人聚會，佛印了元禪師後來才到。真凈克文禪師問道：『云居山來得為何這麼遲？』佛印禪師說：『因為穿著草鞋從歸宗智常禪師的肚子里過，所以遲了。』真凈禪師說：『卻被歸宗禪師吞了。』佛印禪師說：『爭奈吐不出。』真凈禪師說：『吐不出，就拉出來。』

真凈克文和尚，有時突然叫侍者：『將老和尚來。』侍者將南禪師（南泉普愿）的畫像展開。真凈禪師用手放在額頭上說：『不是這老和尚，豈能如此。』總是皺著眉頭半天，然後告誡侍者收起來。每次都這樣。潛庵源和尚每次見到。

【English Translation】 English version: Zen Master Xingjiao failed today, so he returned to his abbot's room. Zen Master Tan asked someone to invite Zen Master Zong to say: 'Just now I wrongly responded to a turning phrase. In front of the assembly of humans and gods, why not prostrate to cover it up?' Zen Master Zong said: 'A great man has gold under his knees, how could he prostrate to a blind elder?' Zen Master Tan said: 'I have other words to say.' Zen Master Zong then re-understood the previous words, reaching a point where it was not further elaborated. Zen Master Tan said: 'I have thirty blows, which I entrust to you to strike Zen Master Xuedou (Xuedou Mingjue).' Zen Master Zong then prostrated.

Zen Master Yuanwu Keqin was initially at Guishan Lingyou's place. One day, Zen Master Zhenru asked him: 'How is it?' Zen Master Yuanwu said: 'Arising and ceasing without stopping.' Zen Master Zhenru said: 'It is knowable that you are an ordinary person. I, this old monk, have been here for thirty years, and have only attained a semblance.' Later, Zen Master Yuanwu visited Zen Master Huitang Zuxin. Zen Master Huitang said: 'I have been the abbot of Guishan for twelve years and did not understand, but now I understand, even the tip of my toe can kick out a Buddha.' After Zen Master Yuanwu's enlightenment, he became the abbot of Zhaojue Temple. An elder asked: 'Liu Tiemo's questions and answers at Guishan, and Zen Master Xuedou Xian's 'Imperial Street Walk' verse, I wonder what the meaning of this is?' Zen Master Yuanwu said: 'I, this old monk, could not reach Zen Master Xuedou's state even if I studied for another forty years.' The elder sighed and said: 'Even Zen Master Zhaojue says this, what about others?'

Qian Yi, a vice minister, visited Zen Master Zhenjing Kewen and talked for a long time. He wanted to go to the toilet. Zen Master Zhenjing instructed the attendant to guide him to the west. Qian Yi hurriedly said: 'Since it is the east privy (toilet), why go west?' Zen Master Zhenjing said: 'How many people seek (the truth) in the east?' The master said: 'Evil. It is like Zen Master Zhaozhou Congshen asking Zen Master Touzi Datong, 'Night travel is not allowed, you must arrive by dawn,' even this saying is not as good.'

The monks from various mountains in Nankang gathered, and Zen Master Foyin Liaoyuan arrived late. Zen Master Zhenjing Kewen asked: 'Why is the arrival from Yunju Mountain so late?' Zen Master Foyin said: 'Because I passed through Zen Master Guizong Zhichang's belly wearing straw sandals, that's why I'm late.' Zen Master Zhenjing said: 'Then you were swallowed by Zen Master Guizong.' Zen Master Foyin said: 'But I can't spit it out.' Zen Master Zhenjing said: 'If you can't spit it out, then excrete it.'

Zen Master Zhenjing Kewen, sometimes suddenly called the attendant: 'Bring the old monk here.' The attendant unfolded the portrait of Zen Master Nan (Nanquan Puyuan). Zen Master Zhenjing put his hand on his forehead and said: 'If it weren't for this old monk, how could it be like this.' He always frowned for a long time, and then admonished the attendant to put it away. He did this every time. Zen Master Qian'an Yuan saw it every time.

南禪師真即淚下。師每歲得時新。必先供佛及圓悟。然後敢嘗。謂左右曰。非佛與老和尚。我安得如此。

李和文都尉。請瑯瑘覺和尚。注信心銘。瑯瑘大寫一句。下面小寫一句。文和一見大稱服。

舜老夫。一日問秀圓通。聞爾見懷和尚是否。秀云是。舜云。有何言句。秀云。有投機頌曰。一二三四五六七。萬仞峰前獨足立。奪得驪龍頷下珠。一言勘破維摩詰。舜云。不好。別有什麼言句。秀云。一日有長老來參。懷舉拂子云。會么。長老云。不會。懷云。耳朵兩片皮。牙齒一具骨。舜嘆云。真善知識。從此服膺。

筠州黃檗泉禪師。初習百法論。講肆有聲。更衣南詢。見真凈和尚于洞山。有悟道頌。其略曰。一錘打透無盡藏。一切珍寶吾皆有。機鋒迅發莫有當者。真凈嘗嘆曰。惜乎先師不及見。後上堂說法。不起于座而示寂滅。真凈之言益驗。

三佛在五祖時。嘗於一亭上夜話歸方丈。燈已滅。五祖乃于暗中曰。各人下轉語。佛鑒對曰。綵鳳舞丹霄。佛眼曰。鐵蛇橫古路。佛果云。看腳下。五祖云。滅吾宗者。乃克勤爾。

草堂侍立晦堂。晦堂舉風幡話問草堂。堂云。迥無入處。晦堂云。汝見世間貓捕鼠乎。雙目瞪視而不瞬。四足踞地而不動。六根順向首尾一直。然後舉無不中。

【現代漢語翻譯】南禪師真（Nan Chanshi Zhen）聽後感動得流下眼淚。南禪師（Nan Chanshi）每年得到時令的新鮮物品，必定先供奉佛和圓悟禪師（Yuanwu Chanshi），然後才敢品嚐。並對身邊的人說：『如果不是佛和老和尚，我怎麼能得到這些呢？』李和文都尉（Li Hewen Duwei）請瑯瑘覺和尚（Langya Jue Heshang）註解《信心銘》。瑯瑘（Langya）將第一句寫得很大，下面的句子寫得很小。李和文（Li Hewen）一見，非常佩服。舜老夫（Shun Laofu）有一天問秀圓通（Xiu Yuantong），『聽說你見過懷和尚（Huai Heshang）嗎？』秀圓通（Xiu Yuantong）回答說：『是的。』舜老夫（Shun Laofu）問：『有什麼言語？』秀圓通（Xiu Yuantong）說：『有一首投機頌說：一二三四五六七，萬仞峰前獨足立，奪得驪龍頷下珠，一言勘破維摩詰（Vimalkirti）。』舜老夫（Shun Laofu）說：『不好。還有什麼別的言語？』秀圓通（Xiu Yuantong）說：『有一天有長老來參拜，懷和尚（Huai Heshang）舉起拂塵說：會么？長老說：不會。懷和尚（Huai Heshang）說：耳朵兩片皮，牙齒一具骨。』舜老夫（Shun Laofu）感嘆道：『真是善知識！』從此心悅誠服。筠州黃檗泉禪師（Yunzhou Huangboquan Chanshi），最初學習《百法論》，講授得很有名聲。後來改換僧衣，向南方尋訪，在洞山（Dongshan）拜見真凈和尚（Zhenjing Heshang），有所領悟，作了一首悟道頌，大意是：一錘打透無盡藏，一切珍寶吾皆有。他的機鋒迅猛，沒有人能抵擋。真凈和尚（Zhenjing Heshang）曾經嘆息說：『可惜我的老師沒能見到他。』後來真凈和尚（Zhenjing Heshang）上堂說法，沒有從座位上站起來就示寂了。真凈和尚（Zhenjing Heshang）的話更加應驗了。三佛（San Fo）在五祖（Wuzu）門下時，曾經在一個亭子上夜談后回方丈，燈已經滅了。五祖（Wuzu）就在黑暗中說：『各人下一句轉語。』佛鑒（Fojian）回答說：『綵鳳舞丹霄。』佛眼（Foyan）說：『鐵蛇橫古路。』佛果（Foguo）說：『看腳下。』五祖（Wuzu）說：『滅我宗者，乃克勤（Keqin）爾。』草堂（Caotang）侍立在晦堂（Huitang）身邊，晦堂（Huitang）舉起風幡的話頭問草堂（Caotang）。草堂（Caotang）說：『迥無入處。』晦堂（Huitang）說：『你見過世間的貓捕鼠嗎？雙目瞪視而不瞬，四足踞地而不動，六根順向首尾一直，然後舉動沒有不中的。』

【English Translation】 Nan Chanshi Zhen (Zen Master Nan Zhen) was so moved that he shed tears. Every year, when Nan Chanshi (Zen Master Nan) received seasonal fresh produce, he would first offer it to the Buddha and Yuanwu Chanshi (Zen Master Yuanwu), and only then would he dare to taste it. He would say to those around him, 'If it weren't for the Buddha and the old monk, how could I have such things?' Li Hewen Duwei (Military Commissioner Li Hewen) invited Langya Jue Heshang (Monk Jue of Langya) to annotate the 'Inscription on Faith in Mind'. Langya (Langya) wrote the first line in large characters and the following lines in small characters. Li Hewen (Li Hewen) was greatly impressed upon seeing it. One day, Shun Laofu (Old Man Shun) asked Xiu Yuantong (Xiu Yuantong), 'Have you met Huai Heshang (Monk Huai)?' Xiu Yuantong (Xiu Yuantong) replied, 'Yes.' Shun Laofu (Old Man Shun) asked, 'What did he say?' Xiu Yuantong (Xiu Yuantong) said, 'There is a verse of accord that says: One, two, three, four, five, six, seven; standing alone on a ten-thousand-foot peak; snatching the pearl from the dragon's chin; one word exposes Vimalakirti (Vimalkirti).' Shun Laofu (Old Man Shun) said, 'Not good. What else did he say?' Xiu Yuantong (Xiu Yuantong) said, 'One day, an elder came to visit, and Huai Heshang (Monk Huai) raised his whisk and said, 'Do you understand?' The elder said, 'I don't understand.' Huai Heshang (Monk Huai) said, 'Two pieces of skin for ears, a set of bones for teeth.' Shun Laofu (Old Man Shun) exclaimed, 'Truly a good teacher!' From then on, he was sincerely convinced. Yunzhou Huangboquan Chanshi (Zen Master Huangboquan of Yunzhou), initially studied the 'Treatise on the Hundred Dharmas' and lectured with great renown. Later, he changed his robes and sought guidance in the south, meeting Zhenjing Heshang (Monk Zhenjing) at Dongshan (Dongshan). He had an enlightenment verse, the gist of which is: 'One hammer strikes through the inexhaustible treasury; I possess all treasures.' His sharp wit was swift, and no one could withstand it. Zhenjing Heshang (Monk Zhenjing) once sighed, 'It is a pity that my teacher did not get to see him.' Later, Zhenjing Heshang (Monk Zhenjing) gave a Dharma talk and entered nirvana without rising from his seat. Zhenjing Heshang's (Monk Zhenjing) words were further confirmed. When the Three Buddhas (San Fo) were under Wuzu (Fifth Patriarch), they once returned to their abbot's quarters after a night conversation in a pavilion, and the lamp had gone out. Wuzu (Fifth Patriarch) said in the dark, 'Each of you give a turning word.' Fojian (Fojian) replied, 'The colorful phoenix dances in the crimson sky.' Foyan (Foyan) said, 'The iron snake lies across the ancient road.' Foguo (Foguo) said, 'Watch your step.' Wuzu (Fifth Patriarch) said, 'The one who will destroy my lineage is Keqin (Keqin).' Caotang (Caotang) was standing beside Huitang (Huitang), and Huitang (Huitang) raised the topic of the wind and the banner to ask Caotang (Caotang). Caotang (Caotang) said, 'There is nowhere to enter.' Huitang (Huitang) said, 'Have you seen how a cat catches a mouse in the world? Its eyes are wide open and unblinking, its four feet are firmly planted and unmoving, its six senses are aligned, head to tail, and then every move is accurate.'

誠能心無異緣。意絕妄想。六窗寂靜端坐默究。萬不失一也。

清素首座。閩人。依慈明十三載。年八十寓湖湘鹿苑。未始與人交。人莫知之。偶從悅首座處州人。與之鄰居。悅因食蜜漬荔枝。素過門。悅呼曰。此老人鄉果。可同食也。素曰。自先師亡后。不得此食久矣。悅問曰。先師為誰。素曰。慈明也。悅乃疑駭。遂饋以余果。稍稍親之。素后問曰。子所見何人。悅曰。洞山文和尚。又曰。文見何人。悅雲南和尚。素曰。南匾頭見先師不久。后法道大振如此。悅益異之。一日持香詣素作禮。素避曰。吾以福薄。先師受記不許為人。於是經月餘。憐悅之誠乃曰。子平生知解。試語我看。悅具通所見。素曰。可能入佛。不能入魔。又曰。末後一句始到牢關。如是半載。素方印可。仍戒之曰。文示子者。皆正知見。吾雖為子點破使子受用自在。恐子離師太早。不能盡其道。他日切勿嗣吾。后出世嗣真凈。乃兜率悅是也。

云居悟和尚在龍門時。有僧被蛇傷。佛眼問曰。既是龍門。為什麼被蛇咬。悟即應曰。果然現大人相。後傳此語到昭覺圓悟云。龍門有此僧耶。東山法道未寂寥爾。

草堂與師邂逅于臨川。韓子蒼請師過私第。問曰。清公如何。師云。向聞其拈龐居士問馬大師不與萬法為侶因緣。清云

【現代漢語翻譯】現代漢語譯本：如果真能做到心中沒有其他的雜念，意念中沒有虛妄的幻想，六根清凈，端正地坐著默默地探究，那麼萬無一失。

清素首座（Qingsu Shouzu，禪師的尊稱），是福建人，跟隨慈明（Ciming，禪師名）十三年。八十歲時住在湖湘的鹿苑（Luyuan，地名），從不與人交往，所以沒有人瞭解他。偶然有悅首座（Yue Shouzu，禪師的尊稱），是處州人，與他做了鄰居。悅首座因為吃蜜漬荔枝，清素首座路過他的門前，悅首座招呼他說：『這是老家帶來的水果，可以一起吃。』清素首座說：『自從我的老師去世后，很久沒有吃到這種食物了。』悅首座問道：『您的老師是誰？』清素首座說：『是慈明。』悅首座感到驚訝，於是送給他剩餘的水果，漸漸地親近起來。清素首座後來問道：『您見過什麼人？』悅首座說：『洞山文和尚（Dongshan Wen Heshang，禪師名）。』又問：『文和尚見過什麼人？』悅首座說：『雲南和尚（Yunnan Heshang，禪師名）。』清素首座說：『南匾頭（Nan Biantou，禪師的綽號）見我的老師不久，後來的佛法卻如此興盛。』悅首座更加感到驚異。一天，拿著香去清素首座那裡行禮。清素首座避開說：『我因為福報淺薄，老師受記不許我為人師。』於是過了一個多月，清素首座憐憫悅首座的誠心，就說：『你平生所知的見解，試著說給我聽聽。』悅首座詳細地說了自己所見。清素首座說：『可能入佛，不能入魔。』又說：『末後一句才算到達牢關。』這樣過了半年，清素首座才認可了他，仍然告誡他說：『文和尚教導你的，都是正確的知見。我雖然為你點破，使你受用自在，恐怕你離開老師太早，不能完全領會他的道。』以後千萬不要繼承我。』後來出世繼承真凈（Zhenjing，禪師名）的，就是兜率悅（Doushuai Yue，禪師名）。

云居悟和尚（Yunju Wu Heshang，禪師名）在龍門（Longmen，地名）的時候，有個僧人被蛇咬傷。佛眼（Foyan，禪師名）問道：『既然是龍門，為什麼會被蛇咬？』云居悟和尚立即回答說：『果然現大人相。』後來把這句話傳到昭覺圓悟（Zhaojue Yuanwu，禪師名）那裡，圓悟說：『龍門有這樣的僧人嗎？東山法道（Dongshan Fadao，禪師名）還沒有寂寥啊。』

草堂（Caotang，禪師名）與這位禪師在臨川（Linchuan，地名）相遇。韓子蒼（Han Zicang，人名）請禪師到他的私宅，問道：『清公（Qinggong，人名）怎麼樣？』禪師說：『聽說他引用龐居士（Pang Jushi，人名）問馬大師（Ma Dashi，禪師名）不與萬法為侶的因緣，清公說……』

【English Translation】 English version: If one can truly have a mind without extraneous thoughts, intentions without delusive fantasies, the six senses tranquil, sitting upright in silent contemplation, then there is no chance of failure.

Qingsu Shouzu (Qingsu Shouzu, an honorific title for a Chan master), a native of Fujian, followed Ciming (Ciming, a Chan master's name) for thirteen years. At the age of eighty, he resided in Luyuan (Luyuan, a place name) in Huxiang, never interacting with anyone, so no one knew him. By chance, Yue Shouzu (Yue Shouzu, an honorific title for a Chan master), a native of Chuzhou, became his neighbor. Yue Shouzu was eating honey-soaked lychees when Qingsu Shouzu passed by his door. Yue Shouzu called out, 'These are fruits from my hometown, would you like to share them?' Qingsu Shouzu said, 'Since the passing of my teacher, I have not had this food for a long time.' Yue Shouzu asked, 'Who was your teacher?' Qingsu Shouzu said, 'It was Ciming.' Yue Shouzu was surprised and offered him the remaining fruits, gradually becoming close to him. Later, Qingsu Shouzu asked, 'Whom have you seen?' Yue Shouzu said, 'Dongshan Wen Heshang (Dongshan Wen Heshang, a Chan master's name).' He further asked, 'Whom did Wen Heshang see?' Yue Shouzu said, 'Yunnan Heshang (Yunnan Heshang, a Chan master's name).' Qingsu Shouzu said, 'Nan Biantou (Nan Biantou, a nickname for a Chan master) saw my teacher not long ago, yet his Dharma way has flourished so greatly.' Yue Shouzu was even more astonished. One day, he brought incense to Qingsu Shouzu and paid his respects. Qingsu Shouzu avoided him, saying, 'Because my blessings are shallow, my teacher forbade me from being a teacher of others.' After more than a month, Qingsu Shouzu, taking pity on Yue Shouzu's sincerity, said, 'Tell me about your understanding and insights.' Yue Shouzu explained in detail what he had seen. Qingsu Shouzu said, 'It can enter the Buddha, but it cannot enter the demon.' He also said, 'Only the final phrase reaches the secure pass.' After half a year, Qingsu Shouzu finally approved of him, still cautioning him, 'What Wen Heshang taught you is all correct knowledge and insight. Although I have clarified it for you, allowing you to use it freely, I fear that you left your teacher too early and cannot fully comprehend his Way. In the future, never succeed me.' Later, the one who came forth to succeed Zhenjing (Zhenjing, a Chan master's name) was Doushuai Yue (Doushuai Yue, a Chan master's name).

When Yunju Wu Heshang (Yunju Wu Heshang, a Chan master's name) was at Longmen (Longmen, a place name), a monk was bitten by a snake. Foyan (Foyan, a Chan master's name) asked, 'Since it is Longmen, why was he bitten by a snake?' Yunju Wu Heshang immediately replied, 'Indeed, he manifests the appearance of a great man.' Later, this saying was transmitted to Zhaojue Yuanwu (Zhaojue Yuanwu, a Chan master's name), who said, 'Does Longmen have such a monk? The Dharma way of Dongshan (Dongshan Fadao, a Chan master's name) is not yet desolate.'

Caotang (Caotang, a Chan master's name) encountered this Chan master in Linchuan (Linchuan, a place name). Han Zicang (Han Zicang, a person's name) invited the Chan master to his private residence and asked, 'How is Qinggong (Qinggong, a person's name)?' The Chan master said, 'I heard that he quoted Pang Jushi's (Pang Jushi, a person's name) question to Ma Dashi (Ma Dashi, a Chan master's name) about not being a companion to the myriad dharmas, and Qinggong said...'

。魚龍蝦蟹向甚處著。若如此亦浪得其名。子蒼持此語達草堂。堂曰。公向他道。譬如一人船行。一人陸行。二人俱至。師聞此語。乃曰。草堂得也。

須菩提解空第一。生時家室盡空。世尊才升座。須菩提便出衆云。希有世尊。且道。見個什麼道理。便恁么道。天親菩薩作無量偈。只贊希有二字。圓悟禪師云。一句是一個鐵橛。故六祖聞應無所住而生其心。便悟去。

圓悟佛眼佛鑒。同在五祖。一日相謂曰。老和尚只是干嚗嚗地。往往說心說性不得。因請益佛身無為不墮諸數。祖曰。譬如清凈摩尼寶珠映於五色。五色是數。摩尼是佛身。圓悟謂二老曰。他大段會說。我輩說時費多少工夫。他只一兩句。便了分明。是個老大蟲。祖聞之乃曰。若說心說性。便是惡口。又曰。貓有歃血之功。虎有起尸之德。所謂驅耕夫之牛。奪饑人之食。若不如是。儘是弄泥團漢。

師一日謂趙巨濟曰。老和尚忽退去。別有人來教爾禪。這一轉因緣。怎生會。那一轉又如何會。便將熱屎潑記取。

師在云居作首座。一日到西積莊。遇一暫到。從圓通來云。因看首座頌女子出定話。有個悟處。特來求首座印證。師云。你去不是。僧云。某甲未說見處。為什麼道不是。師再三搖手云。爾去不是不是。僧懡㦬而退。圓

【現代漢語翻譯】魚、龍、蝦、蟹最終歸向何處？如果像這樣追問，也只是徒勞地獲得名聲。子蒼拿著這些話去告訴草堂（指一位禪師）。草堂說：『你告訴他，譬如一個人乘船行走，一個人在陸地上行走，兩個人最終都能到達目的地。』師（指另一位禪師）聽到這些話后說：『草堂說得對。』須菩提（Subhuti，佛陀的弟子，以解空著稱）被認為是理解空性第一人。他出生時，家中所有的東西都空無一物。世尊（指釋迦牟尼佛）剛升座，須菩提就從人群中走出來說：『稀有啊，世尊！』且說，他看到了什麼道理，就這麼說呢？天親菩薩（Vasubandhu，印度佛教論師）作了《無量壽經論》，只是讚歎『稀有』二字。圓悟禪師（Yuanwu，禪宗大師）說：『一句就是一個鐵橛（tie jue，比喻非常肯定，不可動搖）。』所以六祖（慧能，禪宗六祖）聽到『應無所住而生其心』（ying wu suo zhu er sheng qi xin，出自《金剛經》，指不執著于任何事物而生起覺悟之心）時，就開悟了。圓悟（Yuanwu，禪宗大師）、佛眼（Foyan，禪宗大師）、佛鑒（Fojian，禪宗大師）一同在五祖（五祖弘忍，禪宗五祖）處修行。一天，他們互相說道：『老和尚（指五祖弘忍）只是乾巴巴地說教，往往說不清心性。』因此，他們請教佛身無為不墮諸數（fo shen wu wei bu duo zhu shu，指佛的法身超越一切有為法和數量）的道理。五祖說：『譬如清凈的摩尼寶珠（mani bao zhu，一種珍貴的寶珠，比喻佛性）映照出五種顏色，五色是數量，摩尼寶珠是佛身。』圓悟對兩位老禪師說：『他（指五祖）非常會說，我們說的時候要費多少工夫，他只用一兩句話，就說得清清楚楚，真是個了不起的人。』五祖聽到后說：『如果說心說性，那就是惡口（e kou，指不好的言語）。』又說：『貓有歃血（sha xue，指盟誓）的功勞，虎有起尸（qi shi，指使死人復活）的德行。』所謂驅趕耕夫的牛，奪走飢餓人的食物，如果不是這樣，就都是玩泥巴的漢子。師（指一位禪師）有一天對趙巨濟（Zhao Juji，人名）說：『老和尚（指他自己）忽然退去，另有人來教你禪，這一轉變的因緣，你將如何理解？那一轉變又將如何理解？』就要把熱屎潑在他臉上記住。師（指一位禪師）在云居山（Yunju Mountain，江西名山）擔任首座（shou zuo，寺院中職位僅次於方丈的僧人）時，有一天到西積莊（Xi Ji Zhuang，地名），遇到一位暫住的僧人，從圓通寺（Yuantong Temple，寺廟名）來，說：『因為看了首座頌揚女子出定（chu ding，指從禪定中出來）的話，有所領悟，特來求首座印證。』師說：『你理解錯了。』僧人說：『我還沒說我的見解，為什麼說我理解錯了？』師再三搖手說：『你理解錯了，理解錯了。』僧人茫然地退下了。圓

【English Translation】 Where do fish, dragons, shrimps, and crabs ultimately go? If one asks like this, it's just vainly seeking a reputation. Zicang took these words to Caotang (referring to a Chan master). Caotang said: 'Tell him, for example, one person travels by boat, and another travels on land, both will eventually reach their destination.' The Master (referring to another Chan master) heard these words and said: 'Caotang is right.' Subhuti (Subhuti, a disciple of the Buddha, known for his understanding of emptiness) is considered the foremost in understanding emptiness. When he was born, his household was completely empty. As soon as the World Honored One (referring to Shakyamuni Buddha) ascended the seat, Subhuti came out from the crowd and said: 'Rare indeed, World Honored One!' But tell me, what principle did he see, that he said that? Bodhisattva Vasubandhu (Vasubandhu, an Indian Buddhist philosopher) composed the Treatise on the Infinite Life Sutra, only praising the two words 'rare indeed.' Chan Master Yuanwu (Yuanwu, a Chan master) said: 'One sentence is an iron stake (tie jue, a metaphor for something very certain and unshakeable).' Therefore, when the Sixth Patriarch (Huineng, the Sixth Patriarch of Chan) heard 'one should produce the mind that abides nowhere' (ying wu suo zhu er sheng qi xin, from the Diamond Sutra, referring to generating the mind of enlightenment without being attached to anything), he attained enlightenment. Yuanwu (Yuanwu, a Chan master), Foyan (Foyan, a Chan master), and Fojian (Fojian, a Chan master) were all together at the place of the Fifth Patriarch (Hongren, the Fifth Patriarch of Chan). One day, they said to each other: 'The old master (referring to the Fifth Patriarch Hongren) just teaches dryly, often unable to clearly explain the mind and nature.' Therefore, they asked about the principle of the Buddha's body being unconditioned and not falling into numbers (fo shen wu wei bu duo zhu shu, referring to the Dharmakaya of the Buddha transcending all conditioned phenomena and numbers). The Fifth Patriarch said: 'For example, a pure mani jewel (mani bao zhu, a precious jewel, a metaphor for Buddha-nature) reflects five colors, the five colors are numbers, and the mani jewel is the Buddha's body.' Yuanwu said to the two old Chan masters: 'He (referring to the Fifth Patriarch) is very good at speaking, how much effort do we have to expend when we speak, he only uses one or two sentences, and explains it clearly, he is truly a remarkable person.' The Fifth Patriarch heard this and said: 'If you talk about the mind and nature, that is evil speech (e kou, referring to bad speech).' He also said: 'Cats have the merit of smearing blood (sha xue, referring to making an oath), and tigers have the virtue of raising corpses (qi shi, referring to bringing the dead back to life).' So-called driving away the farmer's ox, and taking away the food of the hungry, if it is not like this, then they are all mud-playing fellows. The Master (referring to a Chan master) said to Zhao Juji (Zhao Juji, a person's name) one day: 'If the old master (referring to himself) suddenly retreats, and someone else comes to teach you Chan, how will you understand this turning point of cause and condition? And how will you understand that turning point?' He was about to splash hot excrement on his face to remember it. When the Master (referring to a Chan master) was the head seat (shou zuo, the monk in the temple whose position is second only to the abbot) at Yunju Mountain (Yunju Mountain, a famous mountain in Jiangxi), one day he went to Xi Ji Zhuang (Xi Ji Zhuang, a place name), and met a temporarily staying monk, who came from Yuantong Temple (Yuantong Temple, a temple name), saying: 'Because I saw the head seat's praise of the woman emerging from samadhi (chu ding, referring to coming out of meditation), I had some understanding, and I came specifically to ask the head seat to confirm it.' The Master said: 'You are wrong.' The monk said: 'I haven't said my view yet, why do you say I am wrong?' The Master repeatedly shook his head and said: 'You are wrong, you are wrong.' The monk retreated in confusion. Yuan

悟一日到首座寮因說。密印長老四年前。見他恁么地。乃至來金山升座。也只恁么地。打一個回合了。又打一個回合。只管無收殺。如何為得人。恰如載一車寶劍相似。將一柄出了。又將一柄出。只要般盡。若是本分手段。拈得一柄便殺人去。那裡只管將出來弄。時有僧聞得謂師曰。某前日因看他小參語錄。便知此人。平日做得細膩工夫。所以對眾只管要吐盡。一段了又一段不肯休。師曰。事不如此。如龍得半盞水。便能興雲吐霧降霔大雨。那裡只管去大海里輥。謂我有許多水也。又如會相殺人。持一條鏘。才見賊馬。便知那個定是我底。近前一鏘殺了賊。跳上馬背便殺人去。須是恁么始得。

大愚芝和尚會中有僧。日誦金剛經一百遍。芝聞得令侍者請至。問曰。聞汝日誦金剛經一百遍。是否。僧云是。芝云。汝曾究經意否。僧云不曾。芝云。汝但日誦一遍。參究佛意。若一句下悟去。如飲海水一滴便知百川之味。僧如教。一日誦至應如是知如是見如是信解不生法相處。驀然有省遂以白芝。芝遽指床前狗子云。狗子聻。僧無語。芝便打出。

師云。大凡參禪。不必有機鋒便言我是。昔云蓋智和尚。道眼明白。因太守入山憩談空亭。問如何是談空亭。智云。只是個談空亭。太守不喜。遂舉問本慕顧本云。只

【現代漢語翻譯】現代漢語譯本悟一日到首座寮，因為他說：『密印長老四年前，見他還是那個樣子。乃至來金山升座，也還是那個樣子，打一個回合了，又打一個回合，只管沒有收尾。這樣如何能為人師？恰如載一車寶劍，將一柄出了，又將一柄出，只要搬弄乾凈。若是本分手段，拈得一柄便殺人去，哪裡只管將出來弄？』當時有僧人聽了，對師父說：『我前日因為看他的小參語錄，便知此人平日做得是細膩工夫，所以對大眾只管要吐盡，一段了又一段，不肯休。』師父說：『事情不是這樣。如龍得半盞水，便能興雲吐霧，降下大雨，哪裡只管去大海里翻滾，說我有許多水呢？又如會相殺人，持一條槍，才見賊馬，便知那個定是我的，近前一槍殺了賊，跳上馬背便殺人去，須是這樣才行。』

大愚芝和尚會中有一個僧人，每日誦《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）一百遍。芝和尚聽聞后，令侍者請他來，問道：『聽說你每日誦《金剛經》一百遍，是嗎？』僧人說是。芝和尚說：『你曾究經意嗎？』僧人說不曾。芝和尚說：『你但每日誦一遍，參究佛意，若一句下悟去，如飲海水一滴，便知百川之味。』僧人依教奉行。一日誦至『應如是知，如是見，如是信解，不生法相處』，驀然有所省悟，遂以告之芝和尚。芝和尚遽指床前狗子云：『狗子聻？』僧人無語。芝和尚便打他出去。

師父說：『大凡參禪，不必有機鋒便說我是。昔日云蓋智和尚，道眼明白，因為太守入山，在憩談空亭，問道：『如何是談空亭？』智和尚說：『只是個談空亭。』太守不喜，遂舉問本慕顧本云：『只』

【English Translation】 English version One day, Wu arrived at the head monk's quarters because he said, 'Four years ago, Elder Miyin (密印長老) was seen to be just like that. Even when he came to Jinshan (金山) to ascend the seat, he was still just like that, going through one round after another, constantly without conclusion. How can this be considered teaching people? It's just like carrying a cart full of precious swords, taking one out, then taking another out, just wanting to show them all off. If it were genuine skill, one would pick up a sword and go kill someone, why keep taking them out to play with?' At that time, a monk heard this and said to the master, 'The other day, because I read his small assembly records, I knew that this person usually does meticulous work, so he just wants to spit everything out to the public, one section after another, unwilling to stop.' The master said, 'Things are not like that. Like a dragon getting half a cup of water, it can raise clouds, spit fog, and bring heavy rain, why just roll around in the sea, saying I have so much water? It's also like knowing how to kill people, holding a spear, as soon as you see the enemy's horse, you know that one is definitely mine, go forward and kill the enemy with one spear, jump on the horse and go kill people, it must be like this to work.'

In the assembly of Great Fool Zhi (大愚芝) the monk, there was a monk who recited the Vajracchedikā Prajñāpāramitā Sūtra (金剛經) one hundred times a day. Zhi heard this and ordered the attendant to invite him, asking, 'I heard that you recite the Vajracchedikā Prajñāpāramitā Sūtra one hundred times a day, is that so?' The monk said yes. Zhi said, 'Have you ever investigated the meaning of the sutra?' The monk said no. Zhi said, 'You should just recite it once a day, and contemplate the Buddha's intention. If you understand it from one sentence, it's like drinking a drop of seawater and knowing the taste of all the rivers.' The monk followed the teaching. One day, when reciting 'One should know thus, see thus, believe and understand thus, without arising any dharma characteristics,' he suddenly had an awakening, and then told Zhi. Zhi suddenly pointed to the dog in front of the bed and said, 'Dog?' The monk was speechless. Zhi then beat him out.

The master said, 'Generally, when practicing Chan (禪), you don't have to say 'I am' just because you have a quick wit. In the past, Zen Master Yun Gai Zhi (云蓋智), had clear insight, because the prefect entered the mountain and rested in the Talking Emptiness Pavilion (談空亭), asking, 'What is the Talking Emptiness Pavilion?' Zhi said, 'It's just the Talking Emptiness Pavilion.' The prefect was not happy, so he asked Ben Mu Gu Ben (本慕顧本), saying, 'Just'

將亭說法。何用口談空。太守乃喜。遷本住云蓋。若以本較智則大遠。乃知真實事。不可以機鋒取。寶峰元首座。亦有道之士。答話機鋒鈍。覺范號為元五斗。蓋開口取氣。炊得五斗米熟。方答得一轉語。

師云。今時人只解順顛倒。不解順正理。如何是佛。云即心是佛。卻以為尋常。及至問如何是佛。云燈籠緣壁上天臺。便道是奇特。豈不是順顛倒。

師云。張無盡見兜率悅卻譏晦堂。有頌曰。久向黃龍山裡龍。到來只見住山翁。須知背觸拳頭外。別有靈犀一點通。當時諸方莫不歎服。山僧後來見得。惜乎無盡已死。彼云。須知背觸拳頭外。別有靈犀一點通。若將此頌要見晦堂。不亦遠乎。靈源和尚嘗有贊云。三問逆摧。超玄機于鷲嶺。一拳垂示。露赤體于龍峰。聞時富貴見后貧窮。年老浩歌歸去樂。從教人喚住山翁。黃魯直聞而笑曰。無盡所言靈犀一點。此藞苴為虛空安耳穴。靈源作贊分雪之。是寫一字不著畫五祖云。三乘人出三界獄。小果必藉方便。如穴地穿壁及自天窗中出。唯得道菩薩。從初入地獄。先與獄子不相疑。一切如常。一日寄信去。覓得酒肉與獄子吃。至大醉取獄子衣服行纏頭巾。結束自身。卻將自己破衣服。與獄子著。移枷在獄子項上。坐在牢里。卻自手捉獄子藤條。公然從大門出

【現代漢語翻譯】現代漢語譯本：

講經說法。何必用口頭談論空性。太守因此很高興。於是將他遷到原來的住處云蓋。如果用才能來比較，（太守的才能）就差太遠了。這才知道真實的事情，不可以靠機鋒來獲取。寶峰元首座，也是有道之士。回答問題時機鋒遲鈍。覺范稱他為元五斗，大概是因為他開口說話前要先吸氣，炊得五斗米熟，才能回答一句轉語。

師父說：現在的人只懂得順著顛倒，不懂得順著正理。什麼是佛？（有人）說『即心是佛』，卻認為這是尋常的道理。等到問什麼是佛，（有人）回答說『燈籠緣壁上天臺』，就認為這是奇特的道理。這豈不是順著顛倒？

師父說：張無盡見到兜率悅卻譏笑晦堂。有一首頌說：『久向黃龍山裡龍，到來只見住山翁。須知背觸拳頭外，別有靈犀一點通。』當時各方都讚歎佩服。山僧我後來才明白。可惜無盡已經死了。他說：『須知背觸拳頭外，別有靈犀一點通。』如果用這首頌來求見晦堂，不是差太遠了嗎？靈源和尚曾經作贊說：『三問逆摧，超玄機于鷲嶺；一拳垂示，露赤體于龍峰。聞時富貴見后貧窮。年老浩歌歸去樂，從教人喚住山翁。』黃魯直聽了笑著說：無盡所說的靈犀一點，這簡直是為虛空安上耳朵的孔穴。靈源作贊來分辯這件事，是寫一字不著畫。五祖說：三乘人出三界獄，小果必須藉助方便。好像挖地穿墻以及從天窗中出去。只有得道的菩薩，從一開始進入地獄，就先和獄卒互不猜疑，一切如常。有一天，（菩薩）託人送信出去，找來酒肉給獄卒吃。等到獄卒大醉，（菩薩）拿走獄卒的衣服、行纏、頭巾，穿戴在自己身上。卻將自己破舊的衣服，給獄卒穿上。把枷鎖移到獄卒的脖子上，讓獄卒坐在牢里。自己卻手拿獄卒的藤條，公然從大門出去。 English version:

Preaching the Dharma. Why use words to talk about emptiness? The governor was very pleased because of this. So he moved him back to his original residence, Yun Gai (Cloud Cover). If compared in terms of talent, (the governor's talent) would be far behind. Only then did he realize that true matters cannot be obtained through clever retorts. Baofeng Yuan, the head seat, was also a virtuous person. His responses were slow and dull. Juefan called him Yuan Five Dou, probably because he had to take a breath before speaking, cook five dou of rice, and then answer a single turning phrase.

The Master said: People nowadays only know how to follow the inverted, but do not know how to follow the correct principle. What is Buddha? (Some) say 'The mind itself is Buddha,' but think it is an ordinary thing. When asked what is Buddha, (some) answer 'The lantern hangs on the wall, ascending to Tiantai (Mount Tiantai),' and think it is a remarkable thing. Isn't this following the inverted?

The Master said: Zhang Wujin (Zhang the Endless) saw Doushuai Yue (Joy of Tushita) but ridiculed Huitang (Dark Hall). There is a verse that says: 'For a long time, I admired the dragon in Huanglong Mountain, but upon arrival, I only saw an old man living in the mountain. You must know that beyond the back touch of the fist, there is a telepathic connection.' At that time, everyone praised and admired it. I, this mountain monk, only understood it later. It's a pity that Wujin is already dead. He said: 'You must know that beyond the back touch of the fist, there is a telepathic connection.' If you use this verse to seek an audience with Huitang, wouldn't it be too far off? Lingyuan (Spiritual Source) once wrote a eulogy saying: 'Three questions reversed and crushed, surpassing the profound mystery at Vulture Peak; one fist displayed, revealing the naked body at Dragon Peak. Hearing it, rich and noble; seeing it, poor and destitute. In old age, singing loudly, returning to joy, let people call him the old man living in the mountain.' Huang Luzhi (Huang the Upright) heard it and laughed, saying: Wujin's so-called telepathic connection is simply putting ear holes in the void. Lingyuan's eulogy to distinguish this matter is writing a character without touching the painting. The Fifth Patriarch said: The three vehicles of people leave the three realms of prison, and the small fruit must rely on expedient means. It's like digging through the ground, piercing through the wall, and going out through the skylight. Only the enlightened Bodhisattva, from the beginning of entering hell, first does not suspect the prison guards, and everything is as usual. One day, (the Bodhisattva) asked someone to send a letter out, found wine and meat for the prison guards to eat. When the prison guards were drunk, (the Bodhisattva) took the prison guards' clothes, leggings, and headscarves, and put them on himself. But he gave his own tattered clothes to the prison guards to wear. He moved the shackles to the prison guards' necks and made the prison guards sit in the prison. He himself held the prison guards' rattan cane and walked out of the main gate openly.

【English Translation】 Preaching the Dharma. Why use words to talk about emptiness? The governor was very pleased because of this. So he moved him back to his original residence, Yun Gai (Cloud Cover). If compared in terms of talent, (the governor's talent) would be far behind. Only then did he realize that true matters cannot be obtained through clever retorts. Baofeng Yuan, the head seat, was also a virtuous person. His responses were slow and dull. Juefan called him Yuan Five Dou, probably because he had to take a breath before speaking, cook five dou of rice, and then answer a single turning phrase. The Master said: People nowadays only know how to follow the inverted, but do not know how to follow the correct principle. What is Buddha? (Some) say 'The mind itself is Buddha,' but think it is an ordinary thing. When asked what is Buddha, (some) answer 'The lantern hangs on the wall, ascending to Tiantai (Mount Tiantai),' and think it is a remarkable thing. Isn't this following the inverted? The Master said: Zhang Wujin (Zhang the Endless) saw Doushuai Yue (Joy of Tushita) but ridiculed Huitang (Dark Hall). There is a verse that says: 'For a long time, I admired the dragon in Huanglong Mountain, but upon arrival, I only saw an old man living in the mountain. You must know that beyond the back touch of the fist, there is a telepathic connection.' At that time, everyone praised and admired it. I, this mountain monk, only understood it later. It's a pity that Wujin is already dead. He said: 'You must know that beyond the back touch of the fist, there is a telepathic connection.' If you use this verse to seek an audience with Huitang, wouldn't it be too far off? Lingyuan (Spiritual Source) once wrote a eulogy saying: 'Three questions reversed and crushed, surpassing the profound mystery at Vulture Peak; one fist displayed, revealing the naked body at Dragon Peak. Hearing it, rich and noble; seeing it, poor and destitute. In old age, singing loudly, returning to joy, let people call him the old man living in the mountain.' Huang Luzhi (Huang the Upright) heard it and laughed, saying: Wujin's so-called telepathic connection is simply putting ear holes in the void. Lingyuan's eulogy to distinguish this matter is writing a character without touching the painting. The Fifth Patriarch said: The three vehicles of people leave the three realms of prison, and the small fruit must rely on expedient means. It's like digging through the ground, piercing through the wall, and going out through the skylight. Only the enlightened Bodhisattva, from the beginning of entering hell, first does not suspect the prison guards, and everything is as usual. One day, (the Bodhisattva) asked someone to send a letter out, found wine and meat for the prison guards to eat. When the prison guards were drunk, (the Bodhisattva) took the prison guards' clothes, leggings, and headscarves, and put them on himself. But he gave his own tattered clothes to the prison guards to wear. He moved the shackles to the prison guards' necks and made the prison guards sit in the prison. He himself held the prison guards' rattan cane and walked out of the main gate openly.

去。參禪人須是恁么始得。

五祖云。世人似發瘧一般。寒一上熱一上。不覺過了一生矣。

范縣君號寂壽道人。在城都參佛果。果教渠看不是心不是佛不是物是什麼。不得下語。不得開口。看來看去。無入頭便覺悽惶。乃問佛果云。此外有何方便令某甲會去。果云。有個方便。不是心不是佛不是物。壽於此有省。乃云。元來得恁么近。

兜率悅和尚。首眾于廬山棲賢。時洪帥熊伯通。請住龍安兜率。悅設三問。以問學者。一曰。撥草參玄只圖見性。即今上人性在什麼處。二曰。識得自性方脫生死。眼光落地時作么生脫。三曰。脫得生死便知去處。四大分離向什麼處去無盡有三頌酬之。其一曰。陰森夏木杜鵑鳴。日破浮雲宇宙清。莫對曾參問曾晢。從來孝子諱爺名。其二曰。人間鬼使符來取。天上花冠色正萎。好個轉身時節子。莫教閻老等閑知。其三曰。鼓合東村李大妻。西風曠野淚沾衣。碧蘆紅蓼江南岸。卻作張三坐釣磯。悅住兜率五年。一日說偈曰。四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而化。

梁山觀和尚會下。有個園頭參得禪。眾中多有不信者。一日有僧去撩撥他。要其露個訊息。乃問園頭。何不出問堂頭一兩則話結緣。園頭云。我除是不出問。若出須教這老漢下禪床立

【現代漢語翻譯】現代漢語譯本：走。參禪的人必須這樣才能有所得。

五祖說：『世人就像發瘧疾一樣，冷一陣熱一陣，不知不覺就過了一生啊。』（五祖：指弘忍大師）

范縣君，號寂壽道人，在成都參訪佛果禪師（佛果：克勤圓悟）。佛果教他參看『不是心不是佛不是物』是什麼。不許說話，不許開口。看來看去，無從下手，便覺得淒涼惶恐。於是問佛果說：『此外還有什麼方便能讓弟子領會呢？』佛果說：『有個方便，就是不是心不是佛不是物。』壽道人因此有所領悟，於是說：『原來離得這麼近啊！』

兜率悅和尚，在廬山棲賢寺擔任首座。當時洪州統帥熊伯通，請他住持龍安兜率寺。悅和尚設立三個問題，用來考問學人。一曰：『撥開雜草參究玄機只爲了明心見性，那麼請問各位，當下你的自性在哪裡？』二曰：『認識了自性才能脫離生死輪迴，那麼請問各位，臨終斷氣的時候要如何解脫？』三曰：『脫離了生死輪迴便知道該去哪裡，那麼請問各位，四大分離之後又該往哪裡去？』無盡和尚用三首偈頌來回答他。其中一首說：『陰暗的夏日樹林里杜鵑鳥在鳴叫，太陽衝破浮雲宇宙一片清明。不要像曾參那樣去問曾晢，自古以來孝順的兒子會避諱父親的名字。』（曾參問曾晢：孔子的兒子曾晢說「吾道以一貫之」，曾參不明白，問他是什麼意思。）第二首說：『人間的鬼使拿著符來拘捕，天上的花冠顏色正在凋謝。正是轉身的好時機，不要讓閻王輕易知曉。』第三首說：『東村李大娘家的鼓樂聲，西風曠野中淚水沾濕衣裳。江南岸邊碧綠的蘆葦和紅色的蓼花，卻變成了張三坐在釣魚磯上。』悅和尚在兜率寺住了五年，有一天說了偈語：『四十八年，聖凡都殺盡。不是英雄，龍安路滑。』說完就安然而逝。

梁山觀和尚門下，有個負責菜園的僧人蔘禪有所領悟。僧眾中很多人不相信。有一天有個僧人去招惹他，想要他顯露一些訊息。於是問園頭：『為什麼不去問堂頭和尚一兩句話，結個善緣呢？』園頭說：『我除非是不去問，如果去問，一定要讓這老傢伙下禪床站立。』

【English Translation】 English version: Go. A Chan practitioner must be like this to achieve something.

The Fifth Patriarch said: 'People in the world are like having malaria, with chills and fever coming and going. Unknowingly, a lifetime passes by.' (Fifth Patriarch: refers to Great Master Hongren)

County Magistrate Fan, named Jishou Daoren (Jishou Daoren: a dharma name), visited the Chan master Foguo (Foguo: Keqin Yuanwu) in Chengdu. Foguo taught him to contemplate what is 'neither mind, nor Buddha, nor thing'. He was not allowed to speak or open his mouth. Looking and looking, he couldn't find a way in and felt desolate and fearful. So he asked Foguo: 'Besides this, is there any expedient means to help me understand?' Foguo said: 'There is an expedient means, which is neither mind, nor Buddha, nor thing.' Shou Daoren then had some understanding, and said: 'So it was so close!'

Monk Doushuai Yue was the head monk at Qixian Temple on Mount Lu. At that time, Commander Xiong Botong of Hongzhou invited him to reside at Doushuai Temple in Long'an. Yue set up three questions to test the students. The first was: 'Parting the grass to seek the profound only aims to see one's nature. Then, where is your inherent nature right now?' The second was: 'Recognizing one's own nature is the only way to escape birth and death. Then, how do you escape when your eyes hit the ground?' The third was: 'Escaping birth and death allows you to know where to go. Then, where do you go after the four elements separate?' Monk Wujin responded to him with three verses. One of them said: 'In the dark summer woods, cuckoos sing. The sun breaks through the floating clouds, and the universe is clear. Do not ask Zeng Shen about Zeng Zhe, for filial sons have always avoided their father's name.' (Zeng Shen asked Zeng Zhe: Confucius's son Zeng Zhe said, 'My way is consistent with one principle,' which Zeng Shen did not understand, so he asked him what it meant.) The second said: 'The ghost messengers of the human world come to arrest with talismans, and the heavenly flower crowns are withering. It is a good time to turn around, do not let Yama know easily.' The third said: 'The drums and music of Li Da's wife in the east village, tears wet the clothes in the wild west wind. The green reeds and red smartweed on the south bank of the Yangtze River, have become Zhang San sitting on the fishing rock.' Yue lived in Doushuai Temple for five years. One day, he said a verse: 'Forty-eight years, all saints and mortals are killed. Not a hero, the road to Long'an is slippery.' After saying this, he passed away peacefully.

Under Monk Liangshan Guan, there was a monk in charge of the vegetable garden who had some understanding of Chan. Many in the sangha did not believe it. One day, a monk went to provoke him, wanting him to reveal some news. So he asked the gardener: 'Why don't you ask the abbot a word or two to form a good relationship?' The gardener said: 'Unless I don't ask, if I ask, I must make this old man get off the Zen bed and stand up.'

地在。及梁山上堂。果出問曰。家賊難防時如何。山云。識得不為冤曰識得后如何。山云。貶向無生國里。曰莫是他安身立命處也無。山云死水不藏龍。曰如何是活水裡龍。山云興波不作浪。曰忽然傾湫倒岳時如何。梁山果然從法座上走下把住云。阇梨莫教濕著老僧袈裟角。師云。須知悟底人與悟底人相見。自然縱奪可觀。

湛堂和尚云。禪和家。乍入眾時。初發心菩薩與佛齊肩。一年之外到佛腰邊。恰如個琉璃瓶子相似。元初空裸裸地。凈潔潔地。卻著了半瓶不凈潔底水。搖得來在裡面。丁丁當當只管響。忽然著本色人。向他道。爾這瓶子本自凈潔。卻被這些惡水在裡面。又不滿只管響。要得不響。須是依前傾出飏卻蕩洗了。卻滿著一瓶好水便不響。因甚不響。蓋謂滿了。

嚴陽尊者見趙州。有僧問。如何是佛。云土塊。如何是法。云地動也。如何是僧。吃粥吃飯。又問。如何是新興水。云前面江里。師云。似這般法門。恰似兒戲相似。入得這般法門。方安樂得人。如真凈和尚拈提古今。不在雪竇之下。而末流傳習。卻成惡口小家。只管問。古人作么生。真如又如何下語。楊岐又如何下語。爾管得許多閑事。瘥病不假驢駝藥。若是對病與藥。籬根下拾得一莖草。便可療病。說什麼硃砂附子人蔘白朮。

【現代漢語翻譯】現代漢語譯本地在。及梁山上堂。果（僧人法號）出問曰：『家賊難防時如何？』山（梁山）云：『識得不為冤。』曰：『識得后如何？』山云：『貶向無生國里。』曰：『莫是他安身立命處也無？』山云：『死水不藏龍。』曰：『如何是活水裡龍？』山云：『興波不作浪。』曰：『忽然傾湫倒岳時如何？』梁山果然從法座上走下，把住云：『阇梨（梵語，意為親教師），莫教濕著老僧袈裟角。』師（提問者）云：『須知悟底人與悟底人相見，自然縱奪可觀。』

湛堂和尚云：『禪和家，乍入眾時，初發心菩薩與佛齊肩。一年之外到佛腰邊，恰如個琉璃瓶子相似。元初空裸裸地，凈潔潔地，卻著了半瓶不凈潔底水，搖得來在裡面，丁丁當當只管響。忽然著本色人，向他道：『爾這瓶子本自凈潔，卻被這些惡水在裡面，又不滿只管響。要得不響，須是依前傾出飏卻蕩洗了，卻滿著一瓶好水便不響。』因甚不響？蓋謂滿了。』

嚴陽尊者見趙州（禪師）。有僧問：『如何是佛？』云：『土塊。』『如何是法？』云：『地動也。』『如何是僧？』『吃粥吃飯。』又問：『如何是新興水？』云：『前面江里。』師云：『似這般法門，恰似兒戲相似。入得這般法門，方安樂得人。』如真凈和尚拈提古今，不在雪竇（禪師）之下。而末流傳習，卻成惡口小家。只管問：『古人作么生？真如又如何下語？楊岐（禪師）又如何下語？』爾管得許多閑事。瘥病不假驢駝藥。若是對病與藥，籬根下拾得一莖草，便可療病。說什麼硃砂附子人蔘白朮。

【English Translation】 English version When Di was present, and Liangshan ascended the hall, Guo (a monk's Dharma name) came forth and asked: 'What to do when it's difficult to guard against the thief within?' Shan (Liangshan) said: 'Recognizing it prevents injustice.' He asked: 'What happens after recognizing it?' Shan said: 'Banished to the land of non-birth.' He asked: 'Could that be where he settles down and makes his life?' Shan said: 'Still water does not harbor dragons.' He asked: 'What is a dragon in living water?' Shan said: 'Stirring waves without creating them.' He asked: 'What if suddenly the pool overturns and the mountain collapses?' Liangshan then stepped down from the Dharma seat, grabbed him, and said: 'Acarya (Sanskrit for 'respected teacher'), don't let it wet the corner of this old monk's robe.' The master (the questioner) said: 'Know that when those who have awakened meet, the natural give and take is worth seeing.'

Venerable Zhentang said: 'When a Chan monk first enters the community, the newly aspiring Bodhisattva is shoulder to shoulder with the Buddha. After a year, he reaches the Buddha's waist, just like a glass bottle. Initially empty and bare, purely clean, it then gets half a bottle of unclean water, which rattles inside, making a 'ding ding dang dang' sound. If a true person suddenly tells him: 'Your bottle was originally pure and clean, but it's filled with this foul water, and it's not even full, yet it keeps rattling. If you want it to stop rattling, you must pour it out, rinse it clean, and fill it with a bottle of good water, then it won't rattle.' Why doesn't it rattle? Because it's full.'

Venerable Yanyang saw Zhaozhou (Chan Master). A monk asked: 'What is Buddha?' He said: 'A clod of earth.' 'What is Dharma?' He said: 'The earth moves.' 'What is Sangha?' 'Eating congee and rice.' He also asked: 'What is the newly emerging water?' He said: 'In the river in front.' The master said: 'This kind of Dharma gate is just like child's play. Only by entering this kind of Dharma gate can one find peace and joy.' Like Venerable Zhenjing, who discussed the past and present, was no less than Xuetou (Chan Master). But the later generations' practice has become malicious and petty. They keep asking: 'What did the ancients do? How did Zhenru speak? How did Yangqi (Chan Master) speak?' You're meddling in so many unnecessary things. Curing illness doesn't require donkey or camel medicine. If you match the medicine to the illness, picking a blade of grass under the fence can cure the illness. Why talk about cinnabar, aconite, ginseng, or atractylodes?'

真凈會下。有昭泰首座到五祖。祖見舉真凈語錄。乃贊云。此是大智慧人。師云。老南下尊宿。五祖只肯晦堂真凈二老而已。自余皆不肯他也。五祖為人。如綿里一柄刀相似。才拶著便將咽喉。一刺刺殺爾去也。若是真凈。腳上著也即腳上殺爾。手上著也即手上殺爾。咽喉上著也即咽喉上殺爾。

駙馬都尉李公遵勖。得心要于石門聰禪師嘗作二句頌。寄發運朱正辭。時許式為淮南漕。朱以李頌示許。請共和之。頌曰學道須是鐵漢。著手心頭便判。朱曰。雨催樵子還家。許曰。風送漁舟到岸。又請浮山遠禪師和曰。學道須是鐵漢。著手心頭便判。通身雖是眼睛。也待紅爐再煆。鋤麑觸樹迷封。豫讓藏身吞炭。鷺飛影落秋江。風送蘆花兩岸。諸公見大敬之。李乃自和曰參禪須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。今唯傳后一頌而已。

佛鑒和尚。初受舒州太平請。禮辭五祖。祖曰。大凡住院。為己戒者有四。第一勢不可使盡。第二福不可受盡。第三規矩不可行盡。第四好語不可說盡。何故。好語說盡人必易之。規矩行盡人必繁之。福若受盡緣必孤。勢若使盡禍必至。鑒再拜服膺而退。后鑒辭靈源。源云。住持當以拄杖包笠懸掛方丈屋壁間。去住如衲子之輕則善矣。

徐師川。同

【現代漢語翻譯】現代漢語譯本：

真凈（Zhenjing，禪師名號）會下，有昭泰首座到了五祖（Wuzu，禪師名號）處。五祖見到他，便舉起真凈的語錄，讚歎說：『這是有大智慧的人。』昭泰首座說：『老南（Laonan，禪師名號）座下的尊宿。』五祖只認可晦堂（Huitang，禪師名號）和真凈兩位老禪師，其餘的都不認可。五祖為人，就像棉花里藏著一把刀一樣，才一碰到，就直取你的咽喉，一刀刺死你。如果是真凈，腳上著力就在腳上殺你，手上著力就在手上殺你，咽喉上著力就在咽喉上殺你。駙馬都尉李公遵勖，從石門聰（Shimen Cong，禪師名號）禪師處領悟了心要，曾經作了兩句頌，寄給發運朱正辭。當時許式擔任淮南漕運，朱正辭把李公的頌拿給許式看，請他一起唱和。頌詞是：『學道須是鐵漢，著手心頭便判。』朱正辭唱和說：『雨催樵子還家。』許式唱和說：『風送漁舟到岸。』又請浮山遠（Fushan Yuan，禪師名號）禪師唱和說：『學道須是鐵漢，著手心頭便判。通身雖是眼睛，也待紅爐再煆。鋤麑觸樹迷封，豫讓藏身吞炭。鷺飛影落秋江，風送蘆花兩岸。』各位公卿看了都非常敬佩。李公於是自己唱和說：『參禪須是鐵漢，著手心頭便判。直趣無上菩提，一切是非莫管。』現在只流傳下來最後一首頌詞。佛鑒（Fojian，禪師名號）和尚，最初接受舒州太平寺的邀請，臨行前向五祖辭行。五祖說：『大凡住持寺院，爲了自己應該戒除的有四點：第一，勢力不可用盡；第二，福報不可享盡；第三，規矩不可行盡；第四，好話不可說盡。』為什麼呢？好話說盡了，人們必定輕視你；規矩執行得太過了，人們必定覺得繁瑣；福報如果享盡了，緣分必定孤單；勢力如果用盡了，災禍必定降臨。』佛鑒再次拜謝，銘記在心而退下。後來佛鑒向靈源（Lingyuan，禪師名號）辭行，靈源說：『住持應該把拄杖和斗笠懸掛在方丈的屋壁上，離開或留下都像雲遊僧一樣輕便就好了。』徐師川，同

【English Translation】 English version:

At the assembly of Zhenjing (Zen master's name), the chief seat Zhaotai arrived at Wuzu's (Zen master's name) place. Wuzu, seeing him, raised Zhenjing's recorded sayings and praised, 'This is a person of great wisdom.' The chief seat said, 'The venerable monks under Laonan (Zen master's name).' Wuzu only acknowledged the two old Zen masters, Huitang (Zen master's name) and Zhenjing; he did not acknowledge the others. Wuzu's way of being was like a knife hidden in cotton; as soon as you touched it, it would aim straight for your throat and stab you to death. If it were Zhenjing, if the force was applied to the foot, he would kill you on the foot; if the force was applied to the hand, he would kill you on the hand; if the force was applied to the throat, he would kill you on the throat. The Imperial Son-in-Law, Commandant Li Gong Zunxu, having attained the essence of mind from Zen Master Shimen Cong (Zen master's name), once composed a two-line verse and sent it to the Transport Commissioner Zhu Zhengci. At that time, Xu Shi was serving as the Transport Officer of Huainan. Zhu showed Li Gong's verse to Xu and asked him to harmonize with it. The verse said: 'To study the Way, one must be an iron man, making a decisive judgment the moment one puts one's mind to it.' Zhu harmonized, saying, 'The rain urges the woodcutter to return home.' Xu harmonized, saying, 'The wind sends the fishing boat to the shore.' They also asked Zen Master Fushan Yuan (Zen master's name) to harmonize, who said: 'To study the Way, one must be an iron man, making a decisive judgment the moment one puts one's mind to it. Though the whole body is eyes, it still needs to be tempered in the red furnace again. The young deer butts the tree, losing its way in the sealed land; Yu Rang hides himself and swallows charcoal. The egret flies, its shadow falling on the autumn river; the wind sends reeds and flowers to both banks.' The officials were greatly impressed upon seeing it. Li then harmonized himself, saying: 'To practice Chan, one must be an iron man, making a decisive judgment the moment one puts one's mind to it. Go straight for unsurpassed Bodhi; pay no attention to all rights and wrongs.' Only the last verse has been passed down. Venerable Fojian (Zen master's name), having initially accepted the invitation from Taiping Temple in Shuzhou, bid farewell to Wuzu. Wuzu said, 'Generally, when residing in a monastery, there are four things one should refrain from for oneself: First, one's power should not be exhausted; second, one's blessings should not be fully enjoyed; third, the rules should not be fully enforced; fourth, good words should not be completely spoken.' Why? If good words are spoken completely, people will surely despise you; if the rules are enforced too strictly, people will surely find them cumbersome; if blessings are fully enjoyed, one's affinity will surely be isolated; if power is exhausted, disaster will surely arrive.' Fojian bowed again, took it to heart, and withdrew. Later, Fojian bid farewell to Lingyuan (Zen master's name), who said, 'The abbot should hang his staff and bamboo hat on the wall of his room. It is good to leave or stay as lightly as a wandering monk.' Xu Shichuan, together with

佛果到書記寮。見果頂相。師川指云。這老漢腳跟未點地在。果云。甕里何曾走說鱉。川云。且喜老漢腳跟點地。果云。莫謗他好。

烏龍長老。訪憑濟川說話次云。昔有官人問泗州大聖。師何姓。聖云。姓何。官云。住何國。聖云。住何國。此意如何。龍云。大聖本不姓何。亦不是何國人。乃隨緣化度耳。憑笑曰。大聖決定姓何住何國。如是往返數次。遂致書于師。乞斷此公案。師云。有六十棒。將三十棒打大聖。不合道姓何。三十打濟川。不合道大聖決定姓何。若是烏龍長老。教自領出去。

無盡居私第日。適年荒。有道士輩。詣門教化食米。無盡遂勸各人誦金剛經。若誦得一分。施米一斗。如誦畢施米三石二斗。化渠結般若緣。故云。財法二施。每遇僧又勸念老子。使其互相知。有觀其護教之心。直如是爾。

廖等觀。知潭州善化縣時。有一婆每日誦金剛經。于街市乞食。夜則歸宿山阿。忽數日不見行乞。群鴉噪集於其止處。令人往視之。見懷金剛經傍巖而化。群鴉負土以覆之。師升堂舉此。時廖知縣亦在座下。

師一日到明月庵。見壁間畫髑髏。憑濟川有頌云。尸在逗里。其人何在。乃知一靈。不居皮袋。師不肯。乃作一頌云。即此形骸。便是其人。一靈皮袋。皮袋一靈。

【現代漢語翻譯】現代漢語譯本佛果禪師到書記寮（寺院的文書房）。看見墻上掛著一幅果頂相（禪宗畫像，描繪僧人果頂）。師川禪師指著畫像說：『這老漢腳跟還沒沾地呢。』果禪師說：『甕里哪裡聽說過鱉會走路？』川禪師說：『可喜的是老漢腳跟已經沾地了。』果禪師說：『不要誹謗他才好。』

烏龍長老拜訪憑濟川禪師，談話時說：『過去有位官員問泗州大聖（唐代僧人，相傳為觀音菩薩化身）：『大師您姓什麼？』大聖回答說：『姓何。』官員問：『住在哪個國家？』大聖回答說：『住在哪個國家。』這其中的意思是什麼？』烏龍禪師說：『大聖本來就不姓何，也不是何國人，乃是隨緣教化眾生罷了。』憑濟川笑著說：『大聖一定是姓何，住在何國。』這樣來回辯論多次，於是寫信給師川禪師，請求判斷這個公案。師川禪師說：『有六十棒要打。將三十棒打大聖，不該說自己姓何；三十棒打濟川，不該說大聖一定姓何。如果是烏龍長老，就自己領出去受罰。』

無盡居士在自己家裡的時候，正趕上年成不好。有些道士到他家門口，說是要教化，希望能得到米糧。無盡居士就勸他們誦《金剛經》。如果能誦完一分，就施捨一斗米；如果能誦完整部經，就施捨三石二斗米。用這種方法和他們結下般若（智慧）的緣分。所以說，這是財施和法施兩種佈施。每次遇到僧人，他又勸他們念《老子》，讓他們互相瞭解。由此可見他護持佛法的心，真是如此啊。

廖等觀擔任潭州善化縣縣令的時候，有一位老婦人每天誦《金剛經》，在街市上乞討食物，晚上就回到山邊的巖洞里睡覺。忽然有幾天不見她出來乞討，一群烏鴉聚集在她睡覺的地方喧鬧。人們派人去看，發現她懷抱著《金剛經》，靠著巖石坐化了。烏鴉們銜來泥土覆蓋在她身上。師川禪師升座說法時舉了這個例子，當時廖知縣也在座下。

師川禪師有一天到明月庵，看見墻上畫著骷髏。憑濟川禪師有頌說：『屍體在這裡，那個人在哪裡？由此可知，真靈不居住在皮囊里。』師川禪師不認可，於是作了一首頌說：『就是這個形骸，便是那個人。真靈就是皮囊，皮囊就是真靈。』

【English Translation】 English version Foguochanshi (Zen Master Foguo) arrived at the secretariat. He saw a portrait of Guoding (a Zen painting depicting the monk Guoding). Shichuan (Zen Master Shichuan) pointed at it and said, 'This old man's feet haven't touched the ground yet.' Guo (Zen Master Guo) said, 'Where in the jar have you ever heard of a turtle walking?' Chuan (Zen Master Chuan) said, 'It's gratifying that the old man's feet have touched the ground.' Guo (Zen Master Guo) said, 'It's best not to slander him.'

Elder Wulong visited Ping Jichuan (Zen Master Ping Jichuan). During their conversation, he said, 'In the past, an official asked Great Sage of Sizhou (a Tang Dynasty monk, said to be an incarnation of Avalokiteśvara Bodhisattva), 'What is your surname, Master?' The Great Sage replied, 'My surname is He.' The official asked, 'Which country do you live in?' The Great Sage replied, 'Which country do you live in?' What is the meaning of this?' Wulong (Elder Wulong) said, 'The Great Sage's surname was not originally He, nor was he from the country of He. He merely transformed to teach beings according to conditions.' Ping (Zen Master Ping) smiled and said, 'The Great Sage definitely has the surname He and lives in the country of He.' After several back-and-forths, he wrote a letter to Shichuan (Zen Master Shichuan), requesting him to resolve this koan. Shichuan (Zen Master Shichuan) said, 'There are sixty blows to be given. Thirty blows to the Great Sage for inappropriately saying his surname was He; thirty blows to Jichuan (Zen Master Jichuan) for inappropriately saying the Great Sage definitely had the surname He. If it were Elder Wulong, he would be told to take the punishment himself.'

When Layman Wujin was at his private residence, it happened to be a year of famine. Some Daoists came to his door, saying they wanted to teach and hoped to receive rice. Layman Wujin then encouraged each of them to recite the 'Diamond Sutra'. If they could recite one section, he would give them one dou (a unit of dry measure) of rice; if they could recite the entire sutra, he would give them three shi (another unit of dry measure) and two dou of rice. He used this method to form a prajna (wisdom) connection with them. Therefore, it is said that this is both material giving and Dharma giving. Every time he met monks, he would also encourage them to recite 'Laozi', so that they could understand each other. From this, we can see his heart for protecting the Dharma, it was truly like this.

When Liao Dengguan was serving as the magistrate of Shanhua County in Tanzhou, there was an old woman who recited the 'Diamond Sutra' every day, begging for food in the streets, and returning to sleep in a cave by the mountain at night. Suddenly, for several days, she was not seen begging, and a flock of crows gathered and made noise at the place where she slept. People sent someone to look, and they found her embracing the 'Diamond Sutra', sitting in meditation and transforming by the rock. The crows carried soil to cover her. When Shichuan (Zen Master Shichuan) ascended the Dharma seat to give a Dharma talk, he cited this example. At that time, Magistrate Liao was also in the audience.

One day, Shichuan (Zen Master Shichuan) went to Mingyue Hermitage and saw a skull painted on the wall. Ping Jichuan (Zen Master Ping Jichuan) had a verse that said, 'The corpse is here, where is the person? From this, we know that the true spirit does not reside in the skin bag.' Shichuan (Zen Master Shichuan) did not agree, so he composed a verse that said, 'This very form and body is the person. The true spirit is the skin bag, the skin bag is the true spirit.'

張無盡丞相。十九歲應舉入京。經由向家。向家夜夢人報曰。明日接相公。凌晨凈室以待。至晚見一窮揩大著黃道服。乃無盡也。向禮延之。問秀才何往。無盡以實告。向曰。秀才未娶。當以女奉灑掃。無盡謙辭再三。向曰。此行若不了當。吾亦不爽前約。後果及第。乃娶之。初任主簿。因入僧寺。見藏經梵夾齊整。乃怫然曰。吾孔聖之教。不如胡人之書人所仰重。夜坐書院中。研墨吮筆。憑紙長吟。中夜不眠。向氏呼曰。官人夜深。何不睡去。無盡以前意白之。正此著無佛論。嚮應聲曰。既是無佛。何論之有。當須著有佛論始得。無盡疑其言遂已。及訪一同列。見佛龕前經卷。乃問曰。此何書也。同列曰。維摩詰所說經。無盡信手開卷。閻到此病非地大亦不離地大處。嘆曰。胡人之語。亦能爾耶。問此經幾卷。曰三卷。可借歸盡讀。向氏問。看何書。無盡曰。維摩詰所說經。向氏曰。可熟讀此經然後著無佛論也。無盡悚然異其言。由是深信佛乘。留心祖道。后為江西漕。遍參祖席。首謁東林照覺總公。總詰其所見處。與己符合。乃印可之曰。吾有得法弟子住玉溪。乃慈古鏡也。亦可與語。無盡復因按部過分寧。諸禪迓之。無盡到先致敬玉溪慈。次及諸山。最後問兜率悅禪師。悅為人短小。無盡曾見龔德莊說。聰明

【現代漢語翻譯】現代漢語譯本：張無盡丞相，十九歲時赴京趕考。途中借宿向家。向家晚上做夢，有人告知說：『明日將有宰相光臨，請清掃房間恭候。』第二天早上，向家便打掃乾淨屋子等待。直到晚上，卻見一個衣衫襤褸的窮書生，穿著黃色的道袍，原來就是張無盡。向家以禮相待，詢問他要去哪裡。張無盡如實相告。向家說：『秀才尚未娶妻，我願將女兒許配給你，讓她服侍你。』張無盡謙虛推辭再三。向家說：『此行若是不順利，我也不違背之前的約定。』後來張無盡果然考中進士，便娶了向家的女兒。起初，張無盡擔任主簿。一次他進入一座寺廟，看到寺中收藏的經書梵文典籍整齊有序，便憤然說道：『我們孔聖的教誨，竟然不如這些胡人的書籍受人敬重！』晚上，他在書房裡，磨墨吮筆，對著紙長聲吟誦，半夜都無法入睡。向氏問道：『官人夜深了，為何還不睡？』張無盡便將心中的想法告訴了她，正打算寫一篇《無佛論》。向氏應聲說道：『既然是無佛，又有什麼可論的呢？應該寫一篇《有佛論》才對。』張無盡對她的話感到疑惑，便作罷了。後來，他拜訪一位同僚，看到佛龕前的經卷，便問道：『這是什麼書？』同僚回答說：『《維摩詰所說經》（Vimalakirti Nirdesa Sutra）。』張無盡隨意翻開經卷，看到『閻到此病非地大亦不離地大處』（Yan to ci bing fei di da yi bu li di da chu），感嘆道：『胡人的語言，也能達到如此境界嗎？』他問這部經書有幾卷，同僚說：『三卷。』張無盡便借回家仔細閱讀。向氏問他看什麼書，張無盡說：『《維摩詰所說經》（Vimalakirti Nirdesa Sutra）。』向氏說：『可以熟讀此經，然後再寫《無佛論》。』張無盡聽後感到震驚，覺得她的話不同尋常，從此便深信佛法，留心禪宗的道理。後來，他擔任江西漕運使，遍訪各地的禪宗大師。首先拜見了東林照覺總公（Donglin Zhaojue Zonggong）。總公詰問他的見解，發現與自己相符，便印可他說：『我有一位得法的弟子住在玉溪（Yuxi），名叫慈古鏡（Cigu Jing），你也可以與他交流。』張無盡又因公務巡視經過分寧（Funning），各地的禪師都來迎接他。張無盡到達后，先向玉溪慈（Yuxi Ci）致敬，然後才拜訪其他寺廟的禪師，最後拜訪了兜率悅禪師（Doushuai Yue Chanshi）。悅禪師身材矮小，張無盡曾聽龔德莊（Gong Dezhuang）說過他非常聰明。

【English Translation】 English version: Prime Minister Zhang Wujin (Zhang Wujin, meaning 'Endless Zhang'), at the age of nineteen, went to the capital to take the imperial examination. He stayed overnight at the Xiang family's residence. The Xiang family had a dream that night, in which someone told them: 'Tomorrow, a prime minister will arrive. Please clean the room and wait for him.' The next morning, the Xiang family cleaned the house and waited. Until evening, they saw a poor scholar in tattered clothes, wearing a yellow Daoist robe, who turned out to be Zhang Wujin. The Xiang family treated him with courtesy and asked him where he was going. Zhang Wujin told them the truth. The Xiang family said: 'Scholar, you are not yet married. I would like to offer my daughter to you to serve you.' Zhang Wujin humbly declined again and again. The Xiang family said: 'If this journey is not successful, I will not break my previous promise.' Later, Zhang Wujin indeed passed the imperial examination and married the Xiang family's daughter. Initially, Zhang Wujin served as a registrar. Once, he entered a monastery and saw that the sutras and Sanskrit texts collected in the temple were neatly arranged. He was indignant and said: 'The teachings of our Confucius are not as respected as the books of these barbarians!' At night, in his study, he ground ink, sucked on his brush, and chanted aloud to the paper, unable to sleep in the middle of the night. Lady Xiang asked: 'Official, it is late at night, why are you not asleep?' Zhang Wujin told her his thoughts, intending to write an essay 'On the Absence of Buddha' (Wu Fo Lun). Lady Xiang responded: 'Since there is no Buddha, what is there to discuss? You should write an essay 'On the Existence of Buddha' (You Fo Lun) instead.' Zhang Wujin was puzzled by her words and gave up the idea. Later, he visited a colleague and saw the scriptures in front of the Buddha shrine. He asked: 'What is this book?' The colleague replied: 'The Vimalakirti Nirdesa Sutra (Vimalakirti Nirdesa Sutra).' Zhang Wujin casually opened the scripture and saw 'Yan to ci bing fei di da yi bu li di da chu' (Yan to ci bing fei di da yi bu li di da chu), and exclaimed: 'Can the language of the barbarians reach such a state?' He asked how many volumes this scripture had, and the colleague said: 'Three volumes.' Zhang Wujin borrowed it home to read carefully. Lady Xiang asked him what book he was reading, and Zhang Wujin said: 'The Vimalakirti Nirdesa Sutra (Vimalakirti Nirdesa Sutra).' Lady Xiang said: 'You can read this scripture thoroughly and then write 'On the Absence of Buddha' (Wu Fo Lun).' Zhang Wujin was shocked and felt that her words were unusual. From then on, he deeply believed in Buddhism and paid attention to the principles of Zen. Later, he served as the transport commissioner of Jiangxi, visiting Zen masters everywhere. First, he visited Donglin Zhaojue Zonggong (Donglin Zhaojue Zonggong). Zonggong questioned his views and found that they were consistent with his own, so he approved him and said: 'I have a disciple who has attained the Dharma and lives in Yuxi (Yuxi), named Cigu Jing (Cigu Jing). You can also communicate with him.' Zhang Wujin also inspected Funning (Funning) on official business, and the Zen masters from various places came to welcome him. After Zhang Wujin arrived, he first paid his respects to Yuxi Ci (Yuxi Ci), and then visited the Zen masters of other temples. Finally, he visited Zen Master Doushuai Yue (Doushuai Yue Chanshi). Zen Master Yue was short in stature, and Zhang Wujin had heard Gong Dezhuang (Gong Dezhuang) say that he was very intelligent.

可人。乃曰。聞公善文章。悅大笑曰。運使失卻一隻眼了也。某臨濟九世孫。對運使論文章。政如運使對某論禪也。無盡不然其語。乃強屈指曰。是九世也。又問。玉溪去此多少。曰三十里。曰兜率聻。曰五里。無盡是夜乃至兜率。悅先一夜夢日輪昇天。被悅以手摶取。乃說與首座云。日輪運轉之義。聞張運使非久過此。吾當深錐痛札。若肯回頭。則吾門幸事。首座云。今之士大夫受人取奉。慣恐惡發別生事也。悅云。正使煩惱。只退得我院。別無事也。無盡與悅語次。稱賞東林。悅未肯其說。無盡乃題寺后擬瀑軒詩。其略云。不向廬山尋落處。像王鼻孔謾遼天。意譏其不肯東林也。公徐語及宗門事。悅曰。今日與運使相陪人事已困。珍重睡去。至更深悅起來與無盡論此事。焚香請十方諸佛作證。東林既印可運使。運使于佛祖言教有少疑否。無盡曰有。悅曰。疑何等語。曰疑香嚴獨腳頌德山托缽因緣。悅曰。既於此有疑。其餘安得無耶。只如言末後句。是有耶是無耶。無盡曰有。悅大笑。遂歸方丈閑卻門無盡一夜睡不穩。至五更下床觸翻蹋床。忽然省得。有頌曰。鼓寂鐘沈托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他受記來。遂扣方丈門云。某已捉得賊了。悅曰。贓物在甚處。無盡無語。悅云。都運且去。來

【現代漢語翻譯】可人（指令人滿意的人）說：『我聽說您擅長文章。』悅（人名）大笑道：『運使（官名，此處指張運使）丟了一隻眼睛了。我作為臨濟（佛教宗派名）九世孫，和運使談論文章，就像運使和我談論禪一樣。』無盡（人名）不認同他的話，於是勉強數著手指說：『確實是九世。』又問：『玉溪（地名）距離這裡多遠？』答：『三十里。』問：『兜率（佛教用語，指兜率天）呢？』答：『五里。』無盡當晚就去了兜率。悅在前一天晚上夢見太陽輪升上天空，他用手抓住。於是對首座（寺院中的職位）說：『這是太陽輪運轉的意義。』聽說張運使不久將經過這裡，我應當用錐子深深地刺他，狠狠地敲打他。如果他肯回頭，那就是我們門中的幸事。』首座說：『現在的士大夫接受別人的供奉，習慣了，恐怕會惡語相向，另生事端。』悅說：『即使惹來麻煩，也只不過是退了我的院，沒有別的事。』無盡和悅交談時，稱讚東林（寺名）。悅不認可他的說法，無盡於是在寺后擬瀑軒題詩，詩的大意是：『不向廬山（山名）尋落處，像王（佛教用語，比喻佛）鼻孔謾遼天。』這是譏諷悅不肯認可東林。張運使慢慢地談到宗門（佛教宗派）的事情。悅說：『今天和運使您相陪，人事已經很疲憊了，請珍重，我要睡了。』到了深夜，悅起來和無盡討論這件事，焚香請十方諸佛作證。『東林既然已經印可了運使，運使對於佛祖的言教還有什麼懷疑嗎？』無盡說：『有。』悅說：『懷疑什麼話？』答：『懷疑香嚴（人名）獨腳頌（佛教偈頌）和德山（人名）托缽（佛教用語，指化緣）的因緣。』悅說：『既然對這些有懷疑，其他的怎麼會沒有呢？就說那末後句，是有呢還是沒有呢？』無盡說：『有。』悅大笑，於是回到方丈（寺院住持的住所），關上了門，無盡一夜睡不穩。到了五更（凌晨），下床時不小心踢翻了蹋床（床前的小凳子），忽然醒悟。於是作頌說：『鼓寂鐘沉托缽回，巖頭（人名）一拶（佛教用語，指棒喝）語如雷。果然只得三年活，莫是遭他受記來。』於是敲方丈的門說：『我已經捉到賊了。』悅說：『贓物在哪裡？』無盡無語。悅說：『都運（官名），您先回去吧，明天再來。』

【English Translation】 Modern English version: Keren (referring to a satisfying person) said, 'I heard that you are good at writing.' Yue (a person's name) laughed loudly, 'Commissioner Zhang (an official title, here referring to Zhang Yunshi) has lost one eye. As a ninth-generation descendant of Linji (a Buddhist sect), discussing writing with Commissioner Zhang is like Commissioner Zhang discussing Zen with me.' Wujin (a person's name) did not agree with his words, so he reluctantly counted his fingers and said, 'Indeed, it is the ninth generation.' He then asked, 'How far is Yuxi (a place name) from here?' He replied, 'Thirty li.' He asked, 'What about Tushita (a Buddhist term, referring to the Tushita Heaven)?' He replied, 'Five li.' Wujin went to Tushita that night. The night before, Yue dreamed of the sun wheel rising into the sky, and he grabbed it with his hand. So he said to the chief seat (a position in the temple), 'This is the meaning of the sun wheel's rotation.' 'I heard that Commissioner Zhang will pass by here soon, and I should deeply pierce him with a cone and beat him hard. If he is willing to turn back, it will be a blessing for our sect.' The chief seat said, 'The current scholar-officials are used to receiving offerings from others, and they are afraid of speaking ill and causing trouble.' Yue said, 'Even if it causes trouble, it will only be the retreat of my courtyard, nothing else.' When Wujin talked with Yue, he praised Donglin (a temple name). Yue did not approve of his statement, so Wujin wrote a poem on the Ni Pao Pavilion behind the temple. The main idea of the poem is: 'Do not seek the place to fall in Mount Lu (a mountain name), the elephant king's (a Buddhist term, a metaphor for the Buddha) nostrils deceive the vast sky.' This is to satirize Yue's unwillingness to approve of Donglin. Commissioner Zhang slowly talked about the affairs of the sect (Buddhist sect). Yue said, 'Today, accompanying you, Commissioner, I am already very tired from human affairs. Please take care, I want to sleep.' Late at night, Yue got up and discussed this matter with Wujin, burning incense and asking the Buddhas of the ten directions to testify. 'Since Donglin has already approved of Commissioner Zhang, does Commissioner Zhang still have any doubts about the Buddha's teachings?' Wujin said, 'Yes.' Yue said, 'What words do you doubt?' He replied, 'I doubt Xiangyan's (a person's name) one-legged verse (Buddhist gatha) and Deshan's (a person's name) alms-begging (a Buddhist term, referring to begging for alms) cause and condition.' Yue said, 'Since you have doubts about these, how can there be no others? Just say the last sentence, is it there or not?' Wujin said, 'Yes.' Yue laughed loudly, then returned to the abbot's room (the residence of the abbot of the temple) and closed the door. Wujin could not sleep well all night. At the fifth watch (early morning), he accidentally kicked over the footstool (a small stool in front of the bed) when he got out of bed, and suddenly woke up. So he made a verse saying: 'The drum is silent, the bell is sinking, returning from begging for alms, Yantou's (a person's name) one push (a Buddhist term, referring to a stick喝) is like thunder. Sure enough, he only has three years to live, could it be that he has been prophesied by him.' So he knocked on the door of the abbot's room and said, 'I have caught the thief.' Yue said, 'Where is the stolen goods?' Wujin was speechless. Yue said, 'Commissioner, please go back first, come again tomorrow.'

日相見。翌日無盡遂舉前頌呈之。悅乃謂無盡曰。參禪只為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺不知墮在區宇。悅後作頌證之云。等閑行處步步皆如。雖居聲色寧滯有無。一心靡異萬法非殊。休分體用莫擇精粗。臨機不礙應物無拘。是非情盡凡聖皆除。誰得誰失何親何疏。拈頭作尾指實為虛。翻身魔界轉腳邪涂。了非逆順不犯工夫。無盡邀悅至建昌。途中一一伺察。有十頌敘其事。悅亦以十頌酬之。時元祐八年八月也。

夾山璘石霜琳。久依佛日才禪師。罷參后同遊上江至黃龍。見南和尚上堂小參。琳不諭其旨。遂求入室。璘怒之。遂毆一頓而去。琳后大悟。機鋒穎脫。凡說法頗類真凈。而於真凈不相識。住石霜以頌送僧見真凈后句云。憧憧四海蔘禪者。不到新豐也是癡。

生肇融睿。乃羅什法師之高弟。號四依菩薩。嘗同羅什釋維摩經。至不可思議品皆閣筆。蓋此境界非心思口議。遂不能措一詞。如李長者論。入華嚴法界詞分句解皎如日星。泮然無疑。若非親遇了緣。安能如此。

宣州明寂珵禪師。遍見前輩尊宿。如瑯瑘雪竇天衣。皆承事請法。出世嗣興教坦和尚。坦嗣瑯瑘。后遷太平州瑞竹。退居西堂。師初遊方從之。請益雪竇拈古頌古。珵令看因緣。皆要自

【現代漢語翻譯】現代漢語譯本：日後再次相見。第二天，無盡便將之前的頌呈上。圓悟克勤便對無盡說：『參禪只是爲了不斷絕命根。如果只是依照言語產生理解，像這樣的說法，你已經深刻領悟了。然而，在極其細微之處，會使人不知不覺地陷入侷限之中。』圓悟克勤後來作頌來印證此事，頌中說：『平時行走，每一步都自然合道，雖身處聲色之中，心卻不執著于有無。一心沒有差異，萬法並非不同。不要區分體和用，不要選擇精和粗。面臨機緣不滯礙，應對事物不拘束。是非之情斷絕，凡人和聖人都消除。誰得到誰失去？誰親近誰疏遠？顛倒頭尾，指實為虛。翻身跳出魔界，轉腳離開邪路。明白並非逆或順，不費絲毫工夫。』無盡邀請圓悟克勤前往建昌，途中一一觀察他的言行。有十首頌敘述此事。圓悟克勤也以十首頌酬答他。那時是元祐八年八月。夾山璘（Jiashan Lin），石霜琳（Shishuang Lin），長久依止佛日才禪師（Fori Cai Chanshi）。後來一同遊歷上江，到達黃龍（Huanglong）。見到南和尚（Nan Heshang）上堂說法，小參。石霜琳不理解其中的旨意，於是請求入室請教。夾山璘對此感到憤怒，便打了他一頓離去。石霜琳後來大悟，機鋒敏銳，說法很像真凈（Zhenjing），但他與真凈並不相識。他住在石霜（Shishuang），用一首頌送僧人去見真凈，頌的后兩句說：『奔波四海蔘禪的人，不到新豐（Xinfeng）也是白癡。』生肇（Sheng Zhao），融睿（Rong Rui），是鳩摩羅什法師（Kumarajiva）的高足，號稱四依菩薩。曾經與鳩摩羅什一起翻譯《維摩經》。翻譯到《不可思議品》時，都停筆了。因為這種境界不是心思和言語可以表達的，所以無法用一個詞來形容。如同李長者（Li Zhangzhe）論述《華嚴法界》時，詞句分解得像日月星辰一樣清晰，沒有絲毫疑問。如果不是親身經歷了悟，怎麼能做到這樣呢？宣州明寂珵禪師（Mingji Cheng Chanshi），廣泛拜見前輩尊宿，如瑯瑘（Langye），雪竇（Xuedou），天衣（Tianyi），都承事他們並請教佛法。出世後繼承興教坦和尚（Xingjiao Tan Heshang）的法脈。興教坦和尚繼承瑯瑘的法脈。後來遷居太平州瑞竹（Ruizhu）。退居西堂。明寂珵禪師最初遊方時跟隨他，請教雪竇拈古頌古。明寂珵禪師讓他看因緣，都要求自己去理解。

【English Translation】 English version: They met again later. The next day, Wujin presented the previous verse. Yuanwu Keqin then said to Wujin, 'Practicing Chan is only to prevent the life-root from being severed. If you merely rely on words to generate understanding, you have already deeply understood such a saying. However, in extremely subtle places, it can cause people to unknowingly fall into limitations.' Yuanwu Keqin later composed a verse to verify this matter, saying in the verse: 'In ordinary walking, every step is naturally in accordance with the Way, although being in the midst of sounds and sights, the mind does not cling to existence or non-existence. The one mind has no difference, the myriad dharmas are not distinct. Do not distinguish between substance and function, do not choose between the refined and the coarse. Facing opportunities, do not be obstructed, responding to things, do not be constrained. The emotions of right and wrong are cut off, both ordinary people and sages are eliminated. Who gains, who loses? Who is close, who is distant? Inverting the head and tail, pointing to reality as illusion. Somersaulting out of the demon realm, turning away from the evil path. Understanding that it is neither against nor compliant, without expending any effort.' Wujin invited Yuanwu Keqin to Jianchang, observing his words and actions one by one along the way. There are ten verses narrating this matter. Yuanwu Keqin also responded with ten verses. That was in the eighth month of the eighth year of Yuanyou. Jiashan Lin, Shishuang Lin, long relied on Chan Master Fori Cai. Later, they traveled together to Shangjiang, arriving at Huanglong. Seeing Abbot Nan giving a Dharma talk and a small assembly, Shishuang Lin did not understand its meaning, so he requested to enter the room for instruction. Jiashan Lin was angered by this and beat him before leaving. Shishuang Lin later had a great enlightenment, his wit was sharp, and his Dharma talks were quite similar to Zhenjing's, but he did not know Zhenjing. He lived in Shishuang, using a verse to send a monk to see Zhenjing, the last two lines of the verse saying: 'Those who rush around the four seas seeking Chan, not reaching Xinfeng are also fools.' Sheng Zhao, Rong Rui, were the top disciples of Dharma Master Kumarajiva, known as the Four Reliances Bodhisattvas. They once translated the Vimalakirti Sutra with Kumarajiva. When they reached the 'Inconceivable Chapter,' they both stopped writing. Because this realm cannot be expressed by thoughts and words, they could not describe it with a single word. Just as Li Zhangzhe discussed the Avatamsaka Dharma Realm, the words and sentences were as clear as the sun, moon, and stars, without any doubt. If one had not personally experienced enlightenment, how could one do this? Chan Master Mingji Cheng of Xuanzhou widely visited senior venerable monks, such as Langye, Xuedou, and Tianyi, all of whom he served and from whom he requested the Dharma. After entering the world, he inherited the Dharma lineage of Abbot Xingjiao Tan. Abbot Xingjiao Tan inherited the Dharma lineage of Langye. Later, he moved to Ruizhu in Taiping Prefecture. He retired to the West Hall. Chan Master Mingji Cheng initially followed him when traveling around, requesting instruction on Xuedou's 'Nian Gu Song Gu' (Commenting on Ancient Cases and Praising Ancient Cases). Mingji Cheng asked him to look at the causes and conditions, all of which required him to understand on his own.

見自說不假其言語。師洞達先聖之微旨。程嘗稱于眾曰。杲必再來人也。復游郢州大陽。見元首座洞山微和尚堅首座。微在芙蓉會中首眾。堅為侍者十餘年。師周旋三公座下甚久。盡得曹洞宗旨。受授之際皆臂香。以表不妄付授。師自惟曰。禪有傳授。豈佛祖自證自悟之法。棄之依湛堂。一日湛堂問曰。爾鼻孔因什麼今日無半邊。對曰。寶峰門下。湛堂曰。杜撰禪和。又一日于妝十王處。問曰。此官人姓什麼。對曰。姓梁。湛堂以手自摸頭曰。爭奈姓梁底少個幞頭。對曰。雖無幞頭鼻孔彷彿。湛堂曰。杜撰禪和。又看經次。問曰。看什麼經。對曰。金剛經。曰是法平等無有高下。為什麼云居山高寶峰山低。對曰。是法平等無有高下。堂曰。爾做得個座主使下。一日問曰。杲上座。我這裡禪。爾一時理會得。教爾說也說得。教爾做拈古頌古小參普說。爾也做得。只是有一件事未在。爾還知么。對曰。甚麼事。湛堂曰。爾只欠這一解在。㘞若爾不得這一解。我方丈與爾說時便有禪。才出方丈便無了。惺惺思量時便有禪。才睡著便無了。若如此。如何敵得生死。對曰。正是某疑處。后湛堂疾亟。問曰。和尚若不起此疾。教某依附誰。可以了此大事。曰有個勤巴子。我亦不識他。爾若見之。必能成就此事。若見他了不得。便修

【現代漢語翻譯】現代漢語譯本：

他所說的都是自己親身經歷，並非虛假之言。他深刻理解了古代聖賢的精妙之處。程頤曾經在眾人面前稱讚說：『杲禪師一定是再來之人。』

後來，他遊歷到郢州大陽，拜見了元首座洞山微和尚和堅首座。微和尚曾在芙蓉禪會中擔任首座，堅首座則做了十多年的侍者。大慧禪師在三位大德座下學習了很久，完全領悟了曹洞宗的宗旨。在傳授心法的時候，都會在手臂上點燃香，以表示不是隨意傳授。

大慧禪師自己思忖道：『禪法有傳授，難道佛祖自己證悟的法門，就可以拋棄嗎？』於是離開了他們，依止了湛堂和尚。一天，湛堂和尚問他說：『你的鼻孔為什麼今天少了半邊？』大慧禪師回答說：『我是寶峰禪寺的門下。』湛堂和尚說：『真是個胡編亂造的禪和子。』

又有一天，在大慧禪師在妝十王處，湛堂和尚問道：『這位官人姓什麼？』大慧禪師回答說：『姓梁。』湛堂和尚用手摸著自己的頭說：『可惜姓梁的少了一頂幞頭（古代男子戴的一種帽子）。』大慧禪師回答說：『雖然沒有幞頭，但鼻孔還依稀可見。』湛堂和尚說：『真是個胡編亂造的禪和子。』

又有一次，大慧禪師在看經書，湛堂和尚問道：『看什麼經？』大慧禪師回答說：『《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）。』湛堂和尚說：『經中說諸法平等，無有高下，為什麼云居山（Yunju Mountain）高，寶峰山（Baofeng Mountain）低？』大慧禪師回答說：『經中說諸法平等，無有高下。』湛堂和尚說：『你可以做一個座主了。』

一天，湛堂和尚問道：『杲上座，我這裡的禪，你一時就能理解，教你說也能說得出來，教你做拈古頌古、小參普說，你也能做得出來，只是有一件事你還沒有做到，你知道嗎？』大慧禪師回答說：『什麼事？』湛堂和尚說：『你只欠缺這一解。如果你得不到這一解，我在方丈里跟你說的時候，你好像有禪，才走出方丈就沒有了。清醒的時候思量好像有禪，才睡著就沒有了。如果這樣，如何能抵擋生死？』大慧禪師回答說：『這正是我疑惑的地方。』

後來，湛堂和尚病重，問道：『如果我這次病不能好，教我依附誰，才能了卻這件大事？』湛堂和尚說：『有個勤巴子，我也不認識他。你如果見到他，一定能成就此事。如果見不到他，就好好修行吧。』

【English Translation】 English version:

His words were genuine and not fabricated. The teacher profoundly understood the subtle intentions of the ancient sages. Cheng Yi once praised him in front of the assembly, saying, 'Chan Master Gao must be a reincarnation.'

Later, he traveled to Dayang in Yingzhou and visited Chief Monk Dongshan Wei and Chief Monk Jian. Wei had been the chief monk in the Furong assembly, and Jian had been an attendant for more than ten years. The teacher studied under these three great masters for a long time and fully understood the principles of the Caodong (Sōtō Zen) school. During the transmission of the Dharma, incense was burned on the arm to signify that the transmission was not given lightly.

The teacher reflected to himself, 'If Chan has a transmission, can the Dharma that the Buddhas and Patriarchs realized for themselves be abandoned?' So he left them and relied on Abbot Zhantang. One day, Abbot Zhantang asked him, 'Why is half of your nose missing today?' The teacher replied, 'I am a disciple of Baofeng Temple (Baofeng Temple).' Abbot Zhantang said, 'You are a fabricated Chan monk.'

Another day, at the Ten Kings Hall, Abbot Zhantang asked, 'What is this official's surname?' The teacher replied, 'His surname is Liang.' Abbot Zhantang touched his own head and said, 'It's a pity that someone with the surname Liang is missing a futou (a type of hat worn by men in ancient China).' The teacher replied, 'Although there is no futou, the nose is still vaguely visible.' Abbot Zhantang said, 'You are a fabricated Chan monk.'

Another time, the teacher was reading a sutra, and Abbot Zhantang asked, 'What sutra are you reading?' The teacher replied, 'The Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra).' Abbot Zhantang said, 'The sutra says that all dharmas are equal, without high or low. Why is Yunju Mountain (Yunju Mountain) high and Baofeng Mountain (Baofeng Mountain) low?' The teacher replied, 'The sutra says that all dharmas are equal, without high or low.' Abbot Zhantang said, 'You can be a chief monk.'

One day, Abbot Zhantang asked, 'Venerable Gao, you can understand the Chan here at once, and you can speak it when I ask you to. You can do niangu songgu (commenting on ancient cases), small talks, and general talks. But there is one thing you haven't done yet. Do you know what it is?' The teacher replied, 'What is it?' Abbot Zhantang said, 'You are only missing this one understanding. If you don't get this understanding, when I talk to you in the abbot's room, it seems like you have Chan, but as soon as you leave the abbot's room, it's gone. When you are awake and thinking, it seems like you have Chan, but as soon as you fall asleep, it's gone. If that's the case, how can you resist birth and death?' The teacher replied, 'This is exactly what I am doubting.'

Later, Abbot Zhantang became seriously ill and asked, 'If I don't recover from this illness, who should I rely on to complete this great matter?' Abbot Zhantang said, 'There is a diligent fellow, I don't know him either. If you see him, you will surely be able to accomplish this matter. If you don't see him, then cultivate well.'

行去。後世出來參禪。

保寧勇禪師。四明人。初更衣依雪竇顯禪師問道。雪竇呵為央庠座主。勇不意。堂儀才滿。即抽單望雪竇山禮拜誓曰。我此生行腳參禪。道價若不過雪竇。定不歸鄉。勇至長沙云蓋。參見楊岐會和尚。與白雲端和尚為弟昆。后出世住保寧。勇道播叢林。果如其言。信人之志氣。安可不立耶。

先黃龍所山主。架造院宇。一一合叢林體格。或者笑曰。和尚又不會禪。何用此為。龍云。自有說禪者來。院成。遂陳乞請積翠南禪師住持。後來先黃龍化去。南禪師一夜忽夢。有神人云。乞去守塔。南禪師不經意。一日坐方丈中。又見前所夢中人云。某甲愿乞守塔。南詰之。遂云。有交代人來。未幾果塑像人至。南禪師令別塑土地。乃移舊土地。守先黃龍塔。

太瘤蜀僧。居眾常嘆佛法混濫異見鋒起。乃曰。我參禪若得真正知見。當不惜口業。遂發願禮馬祖塔。長年不輟。忽一日塔放白光。感而有悟。后所至叢林。勘驗老宿。過雪竇山前云。這老漢口裡水漉漉地。雪竇聞其語意似不平。及太見雪竇。竇云。爾不肯老僧那。太云。老漢果然口裡水漉漉地。遂摵一坐具便出。直歲不甘。中路令人毆打捐太一足。太云。此是雪竇老漢使之。他日須折一足償我。後果如其言。太后至都下放意市

【現代漢語翻譯】現代漢語譯本：

繼續前行。後世如果有人出來參禪。保寧勇禪師（保寧寺的勇禪師），四明（地名，今浙江寧波）人。最初剃度后依止雪竇顯禪師（雪竇寺的顯禪師）問道。雪竇顯禪師呵斥他為只會講章句的座主。勇禪師不以為然。等到堂儀結束，就離開雪竇山，遙望雪竇山禮拜發誓說：『我此生行腳參禪，如果道價不能超過雪竇顯禪師，一定不回故鄉。』勇禪師到達長沙云蓋山，參見楊岐會和尚（楊岐宗的會和尚），與白雲端和尚（白雲庵的端和尚）結為兄弟。後來出世住持保寧寺。勇禪師的道風傳播於叢林，果真如他所言。有志之人的志氣，怎麼可以不立定呢？先黃龍所山主（黃龍寺的前任住持），建造院宇，一切都符合叢林的規制。有人笑著說：『和尚又不會禪，要這些做什麼？』黃龍所山主說：『自有會說禪的人來。』院宇建成后，就陳情迎請積翠南禪師（積翠庵的南禪師）來住持。後來先黃龍所山主圓寂。南禪師一夜忽然夢見，有神人說：『請您去守塔。』南禪師不以為意。一日坐在方丈中，又見到之前夢中的人說：『某甲願意請求守塔。』南禪師詰問他，神人於是說：『有交代的人來。』沒過多久，果然有塑像的人來到。南禪師命令另外塑造土地神像，於是將舊的土地神像移去守護先黃龍所山主的塔。太瘤蜀僧（太瘤，四川的僧人），住在寺廟裡常常嘆息佛法混雜，異端邪說鋒芒畢露。於是說：『我參禪如果能得到真正的知見，當不惜口業。』於是發願禮拜馬祖塔（馬祖道一的塔），常年不懈。忽然有一天，塔放出白光，他因此而有所領悟。後來他到各處叢林，勘驗老宿。經過雪竇山前說：『這老漢口裡水漉漉地。』雪竇顯禪師聽了他的話，覺得他的語氣似乎不平。等到太瘤見到雪竇顯禪師，雪竇顯禪師說：『你不認可老僧嗎？』太瘤說：『老漢果然口裡水漉漉地。』於是摔了一下坐具就走了。直歲不甘心，中途派人毆打，打斷了太瘤的一隻腳。太瘤說：『這是雪竇老漢指使的，他日須折斷一隻腳來償還我。』後來果然如他所言。太瘤後來到都城，隨意放縱。

【English Translation】 English version:

Continue onward. If in later generations someone emerges to practice Chan. Chan Master Yong of Baoning (Chan Master Yong of Baoning Temple), was a native of Siming (place name, present-day Ningbo, Zhejiang). Initially, after being tonsured, he relied on Chan Master Xuedou Xian (Chan Master Xian of Xuedou Temple) to inquire about the Way. Chan Master Xuedou Xian scolded him as a 'seat-holder' who only knew how to lecture on texts. Chan Master Yong did not agree. After the hall ceremony was completed, he left Xuedou Mountain, prostrated towards Xuedou Mountain, and vowed: 'In this life, I will travel and practice Chan. If my attainment does not surpass Chan Master Xuedou Xian, I will definitely not return to my hometown.' Chan Master Yong arrived at Yun Gai Mountain in Changsha, and visited Yangqi Huihe Shang (Huihe Shang of the Yangqi School), and became brothers with Baiyun Duanhe Shang (Duanhe Shang of Baiyun Nunnery). Later, he emerged to reside as abbot of Baoning Temple. Chan Master Yong's reputation spread throughout the monasteries, truly as he had said. How can the ambition of a person with aspirations not be established? The former mountain master of Huanglong (the former abbot of Huanglong Temple) constructed the monastery buildings, everything conforming to the standards of a monastery. Someone laughed and said: 'The abbot doesn't even know Chan, what's the use of all this?' The former mountain master of Huanglong said: 'There will naturally be someone who knows how to speak Chan who will come.' After the monastery was completed, he petitioned to invite Chan Master Jicui Nan (Chan Master Nan of Jicui Nunnery) to reside as abbot. Later, the former mountain master of Huanglong passed away. One night, Chan Master Nan suddenly dreamed that a divine person said: 'Please go and guard the pagoda.' Chan Master Nan did not take it to heart. One day, while sitting in the abbot's room, he again saw the person from his previous dream say: 'This one is willing to request to guard the pagoda.' Chan Master Nan questioned him, and the divine person then said: 'There is someone coming to take over.' Not long after, a sculptor indeed arrived. Chan Master Nan ordered another statue of the Earth God to be sculpted, and then moved the old statue of the Earth God to guard the pagoda of the former mountain master of Huanglong. The Sichuanese monk Tailiu (Tailiu, a monk from Sichuan), living in the monastery, often lamented that the Buddha-dharma was mixed up and that heretical views were sharply rising. Therefore, he said: 'If I can obtain true knowledge and insight through Chan practice, I will not spare my karmic speech.' Therefore, he vowed to pay homage to the Mazu Pagoda (the pagoda of Mazu Daoyi), tirelessly year after year. Suddenly one day, the pagoda emitted white light, and he thereby had some realization. Later, he went to various monasteries to examine the senior monks. Passing in front of Xuedou Mountain, he said: 'This old man's mouth is dripping wet.' Chan Master Xuedou Xian heard his words and felt that his tone seemed unfair. When Tailiu saw Chan Master Xuedou Xian, Chan Master Xuedou Xian said: 'You don't approve of this old monk?' Tailiu said: 'The old man's mouth is indeed dripping wet.' Then he threw down his sitting cloth and left. The supervisor was not reconciled and sent people to beat him halfway, breaking one of Tailiu's legs. Tailiu said: 'This was instructed by the old man Xuedou. One day, he must break a leg to repay me.' Later, it indeed happened as he said. Tailiu later went to the capital city and indulged himself at will.

肆中。有官人請歸家供養。太屢告辭。官人確留之。愈加敬禮。每使侍妾饋食其前。一日偶官人至。太故意挑其妾。官人以此改禮。遂得辭去。不數日鬧市中端坐而化。

太陽平侍者。預明安之室有年。雖盡得其旨。惟以生滅為已任。擠陷同列。忌出其右者。瑯瑘廣照公安圓。鑒居眾時。汾陽禪師令其探明安宗旨。在大陽因平密授。明安嘗云。興洞上一宗。非遠即覺也。二師云。有平侍者在。明安以手指胸云。平此處不佳。又捏拇指叉中示之云。平向去當死於此耳。暨明安遷寂。遺囑云。瘞全身十年無難。當爲大陽山打供。入塔時門人恐平將不利於師。遂作李和文都尉所施黃白器物。書于塔銘。而實無也。平后住大陽。忽云。先師靈塔風水不利。取而焚之。山中耆宿切諫平。平云。於我有妨。遂發塔。顏貌如生。薪盡儼然。眾皆驚異。平乃钁破其腦益油薪。俄成灰燼。眾以其事聞于官。坐平謀塔中物不孝還俗。平自稱黃秀才謁瑯瑘。瑯云。昔日平侍者。今朝黃秀才。我在大陽時見爾做處。遂不納。又謁公安。安亦不顧。平流浪無所依。後於三叉路口遭大蟲食之。竟不免大陽了叉之記。悲哉。

峨嵋山白長老。嘗云。鄉人雪竇有頒百餘首。其詞意不甚出人。何乃浪得大名於世。遂作頌千首。以多十倍為勝。

自編成集。妄意他日名壓雪竇。到處求人賞音。有大和山主者。遍見當代有道尊宿。得法於法昌遇禪師。出世住大和稱山主。氣吞諸方不妄許可。白攜其頌往謁之。求一言之鑑。取信後學。大和見乃唾云。此頌如人患鴉臭當風立地。其氣不可聞。自是白不敢出似人。后黃魯直聞之。到成都大慈寺。大書于壁云。峨嵋白長老。千頌自成集。大和曾有言。鴉臭當風立。

歸宗宣禪師。漢州人。瑯瑘廣照之嗣。與郭功甫厚善。忽一日南康守以事臨之。宣令人馳書與功甫。且祝送書者云。莫令縣君見。功甫時任南昌尉。書云。某更有六年世緣未盡。今日不奈抑逼何。欲託生君家。望君相照。乃化去。功甫得書。驚喜盈懷。中夜其妻夢寐彷彿。見宣入臥內。不覺失聲云。此不是和尚來處。功甫問其故。妻答所見。功甫呼燈以宣書示之。果有娠。及生即名宣老。才週歲記問如昔。逮三歲白雲端和尚過其家。功甫喚出相見。望見便呼師侄。端云。與和尚相別幾年耶。宣屈指云。四年也。端云。在甚處相別。宣云。白蓮莊。端云。以何為驗。宣云。爹爹媽媽。明日請和尚齋。忽門外推車過。端云。門外什麼聲。宣作推車勢。端云。過後如何。宣云。平地一條溝。甫及六歲。無疾而化。

海印信和尚嗣瑯瑘桂府人也。住蘇州

【現代漢語翻譯】現代漢語譯本自編成集。妄想他日名聲蓋過雪竇（地名，也指雪竇禪師）。到處求人鑑賞。有位大和山主（指住持大和山寺廟的僧人），遍訪當代有道的尊宿（指德高望重的僧人），得法於法昌遇禪師（人名）。出世住持大和山，自稱山主。氣勢壓倒各方，不輕易認可他人。白（指峨嵋白長老）帶著他的頌歌前去拜見，請求山主給予評價，以取信後來的學人。大和山主看了之後，就唾棄說：『這頌歌就像人患了狐臭，站在當風的地方，那氣味令人難以忍受。』從此白（指峨嵋白長老）不敢在人前顯露。後來黃魯直（人名）聽說了這件事，到成都大慈寺，在墻壁上大書：『峨嵋白長老，千首頌歌自成集。大和曾有言，狐臭當風立。』歸宗宣禪師（人名），漢州人。是瑯瑘廣照（人名）的嗣法弟子。與郭功甫（人名）關係很好。忽然有一天，南康太守因為公務拜訪郭功甫。宣禪師派人快馬送信給郭功甫，並且囑咐送信的人說：『不要讓縣君（指太守夫人）看見。』當時郭功甫擔任南昌尉。信上說：『我還有六年塵緣未了，今天實在難以忍受逼迫，想要託生到你家，希望你關照。』於是圓寂。郭功甫收到信，驚喜萬分。半夜，他的妻子夢中隱約看見宣禪師進入臥室。不覺失聲說：『這不是和尚來的地方。』郭功甫問她原因，妻子回答了所見。郭功甫點亮燈，把宣禪師的信給她看，果然已經懷孕。等到孩子出生，就取名叫宣老。才滿週歲，記憶和問答能力就像以前一樣。等到三歲時，白雲端和尚（人名）路過他家，郭功甫叫孩子出來相見。宣老看見白雲端和尚，就叫『師叔』。端和尚說：『與和尚相別幾年了？』宣老屈指說：『四年了。』端和尚說：『在什麼地方相別？』宣老說：『白蓮莊。』端和尚說：『用什麼來驗證？』宣老說：『爹爹媽媽，明天請和尚齋飯。』忽然門外有推車經過。端和尚說：『門外是什麼聲音？』宣老做出推車的姿勢。端和尚說：『過後如何？』宣老說：『平地一條溝。』等到六歲，無疾而終。海印信和尚（人名）是瑯瑘桂府人。是瑯瑘的嗣法弟子。住持蘇州（地名）的寺廟。

【English Translation】 English version He compiled his own collection, presumptuously hoping his name would one day surpass that of Xuedou (place name, also referring to Zen Master Xuedou). He sought appreciation everywhere. There was a Abbot of Mount Dahe (referring to the monk who resided at the Dahe Mountain temple), who had widely met with virtuous and respected monks of the time, and received Dharma transmission from Zen Master Fachang Yu (person's name). He emerged to reside at Mount Dahe, calling himself the Abbot of the Mountain. His aura overwhelmed all directions, and he did not casually give his approval. Bai (referring to Elder Bai of Mount Emei) took his verses to visit him, seeking an evaluation to convince later learners. The Abbot of Dahe, upon seeing them, spat and said, 'These verses are like a person suffering from body odor, standing in a windy place; the smell is unbearable.' From then on, Bai (referring to Elder Bai of Mount Emei) dared not show himself in public. Later, Huang Luzhi (person's name) heard of this and, upon arriving at Daci Temple in Chengdu, wrote in large characters on the wall: 'Elder Bai of Mount Emei, a thousand verses compiled into a collection. The Abbot of Dahe once said, body odor standing in the wind.' Zen Master Guizong Xuan (person's name), a native of Hanzhou, was a Dharma heir of Langye Guangzhao (person's name). He had a close friendship with Guo Gongfu (person's name). Suddenly one day, the Prefect of Nankang visited Guo Gongfu on official business. Zen Master Xuan sent someone to deliver a letter to Guo Gongfu at full speed, instructing the messenger, 'Do not let the Lady of the County (referring to the Prefect's wife) see it.' At the time, Guo Gongfu was serving as the Commandant of Nanchang. The letter said, 'I still have six years of worldly ties to fulfill, but today I find it unbearable to be forced. I wish to be reborn into your family, hoping for your care.' Thereupon, he passed away peacefully. Guo Gongfu received the letter, overjoyed. In the middle of the night, his wife vaguely dreamt of Zen Master Xuan entering the bedroom. She involuntarily exclaimed, 'This is not a place for a monk to come.' Guo Gongfu asked her the reason, and his wife replied with what she had seen. Guo Gongfu lit a lamp and showed her Zen Master Xuan's letter, and indeed she was already pregnant. When the child was born, he was named Xuan Lao. At just one year old, his memory and ability to answer questions were as before. When he was three years old, Monk Baiyun Duan (person's name) passed by his house, and Guo Gongfu called the child out to meet him. Upon seeing Monk Baiyun Duan, Xuan Lao called him 'Uncle-Master'. Monk Duan said, 'How many years has it been since we parted, Monk?' Xuan Lao counted on his fingers and said, 'Four years.' Monk Duan said, 'Where did we part?' Xuan Lao said, 'White Lotus Village.' Monk Duan said, 'What is the proof?' Xuan Lao said, 'Daddy, Mommy, please invite the monk for vegetarian food tomorrow.' Suddenly, a cart passed by outside the door. Monk Duan said, 'What is that sound outside the door?' Xuan Lao made a pushing gesture. Monk Duan said, 'What happens after it passes?' Xuan Lao said, 'A ditch in the flat ground.' When he reached the age of six, he passed away without illness. Monk Haiyin Xin (person's name) was a native of Guifu in Langye. He was a Dharma heir of Langye. He resided at a temple in Suzhou (place name).

定慧寺。年八十餘。平日受朱防禦家供養。屢到其宅。一日朱問曰。和尚後世能來弟子家中託生否。師微笑諾之。及歸寺得疾。數日而化。其遷化日。朱家生一女子。圓照本禪師時住瑞光。聞其事往訪之。方出月抱出。一見便笑。圓照喚云。海印爾錯了也。女子哭數聲化去。

長蘆福長老。道眼不明。常將所得施利。往上江齋僧。圓通秀禪師聞之。往驗其虛實。適至見福上堂云。入荒田不揀。可殺顢頇。信手拈來草猶較些子。便下座。秀大驚曰。說禪如此。誰道不會。乃謂。諸方生滅。遂躬造方丈禮謁。具說前事。仍請益提唱之語。福依文解義。秀曰。若如此。諸方不謾道。爾不會禪。福不肯。秀曰。請打鐘集眾。有法秀上座在此。與和尚理會。福休去。

和州開聖覺老。初參長蘆夫鐵腳。久無所得。聞東山五祖法道。徑造席下。一日室中垂問云。釋迦彌勒猶是他奴。且道。他是阿誰。覺云。胡張三黑李四。祖然其語。時圓悟和尚為座元。祖舉此語似之。悟云。好則好。恐未實。不可放過。更于語下搜看。次日入室垂問如前。覺云。昨日向和尚道了。祖云。道什麼。覺云。胡張三黑李四。祖云。不是不是。覺云。和尚為甚昨日道是。祖云。昨日是今日不是。覺于言下大悟。覺后出世住開聖。見長蘆法席大

【現代漢語翻譯】現代漢語譯本定慧寺有位八十多歲的老和尚，平日接受朱防禦家的供養，經常去他家。一天，朱防禦問他說：『和尚您往生后，能來我家投胎嗎？』老和尚微笑答應了。回到寺里后，老和尚生病，幾天後就圓寂了。在他圓寂的那天，朱家生了一個女兒。圓照本禪師當時住在瑞光寺，聽說了這件事後前去拜訪。朱家剛給孩子滿月，抱出來給他看，孩子一見到圓照禪師就笑了。圓照禪師喊道：『海印（指代老和尚），你錯了啊！』女子哭了幾聲就去世了。

長蘆福長老，道眼不明，經常將得到的施捨利益，送到上江去齋僧。圓通秀禪師聽說了這件事，前去驗證真假。正好趕上福長老上堂說法，他說：『進入荒田不加選擇，真是糊塗。隨便拿來一根草，也比這強一點。』說完就下座了。秀禪師非常驚訝地說：『說禪如此，誰說你不會？』於是說：『各方都在講生滅。』隨後親自到方丈室拜見，詳細說了之前的事情，並請教他提倡的禪語。福長老只是按照字面意思解釋。秀禪師說：『如果這樣，各方就不會說你不會禪了。』福長老不承認。秀禪師說：『請敲鐘集合大眾，有法秀上座在此，要和和尚理論。』福長老只好作罷。

和州開聖覺老，最初參拜長蘆夫鐵腳，很久都沒有領悟。聽說東山五祖的佛法高深，就直接去他那裡。一天，五祖在禪房裡提問說：『釋迦（Śākyamuni，佛教創始人）彌勒（Maitreya，未來佛）還是他的奴僕，那麼，他是誰？』覺老回答說：『胡家的張三，黑家的李四。』五祖認可了他的回答。當時圓悟和尚是座元，五祖把這句話告訴了他。圓悟說：『好是好，恐怕還沒落實，不可放過，還要在話語下仔細搜尋。』第二天入室，五祖提問和昨天一樣。覺老回答說：『昨天已經和和尚說過了。』五祖問：『說什麼？』覺老回答說：『胡家的張三，黑家的李四。』五祖說：『不是，不是。』覺老問：『和尚為什麼昨天說是？』五祖說：『昨天是，今天不是。』覺老在言語下大悟。覺老開悟后，出世住在開聖寺，看到長蘆寺的法席很興盛。

【English Translation】 English version At Dinghui Temple, there was an old monk over eighty years old. He regularly received offerings from the family of Zhu, the Defender, and frequently visited their home. One day, Zhu asked, 'Venerable monk, after your passing, could you be reborn into my family?' The monk smiled and agreed. Upon returning to the temple, he fell ill and passed away within a few days. On the day of his passing, a daughter was born into the Zhu family. Zen Master Yuanzhao Ben, who was residing at Ruiguang Temple at the time, heard of this and went to visit. The family had just celebrated the child's first month, and they brought her out to show him. Upon seeing Zen Master Yuanzhao, the child smiled. Zen Master Yuanzhao exclaimed, 'Haiyin (referring to the old monk), you've made a mistake!' The girl cried a few times and then passed away.

Elder Fulu of Changlu, whose eye of wisdom was unclear, often sent the benefits of offerings he received to Shangjiang to provide meals for monks. Zen Master Yuantong Xiu heard of this and went to verify the truth. He happened to arrive as Elder Fu was giving a Dharma talk, saying, 'Entering a barren field without discernment is truly muddleheaded. Picking up any random blade of grass is still somewhat better.' Then he stepped down from the seat. Zen Master Xiu was greatly surprised and said, 'Speaking of Zen like this, who says you don't understand it?' Then he said, 'All directions speak of arising and ceasing.' Subsequently, he personally visited the abbot's room to pay respects, explained the previous events in detail, and requested instruction on the Zen sayings he advocated. Elder Fu merely explained according to the literal meaning. Zen Master Xiu said, 'If that's the case, the various directions wouldn't say you don't understand Zen.' Elder Fu refused to admit it. Zen Master Xiu said, 'Please ring the bell to gather the assembly. Upasaka Fa Xiu is here to reason with the abbot.' Elder Fu had no choice but to give up.

Old Jue of Kaisheng Temple in Hezhou initially studied with Tie Jiao Fu of Changlu, but gained no insight for a long time. Hearing of the profound Dharma of the Fifth Patriarch of Dongshan, he went directly to him. One day, the Fifth Patriarch asked in the room, 'Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are still his servants, so who is he?' Old Jue replied, 'Zhang San of the Hu family, Li Si of the Hei family.' The Fifth Patriarch approved of his answer. At that time, Zen Master Yuanwu was the head seat, and the Fifth Patriarch told him this saying. Yuanwu said, 'It's good, but I'm afraid it's not yet realized, so don't let it go, and search carefully under the words.' The next day, upon entering the room, the Fifth Patriarch asked the same question as before. Old Jue replied, 'I already told the Venerable Monk yesterday.' The Fifth Patriarch asked, 'What did you say?' Old Jue replied, 'Zhang San of the Hu family, Li Si of the Hei family.' The Fifth Patriarch said, 'No, no.' Old Jue asked, 'Why did the Venerable Monk say yes yesterday?' The Fifth Patriarch said, 'Yesterday was yes, today is no.' Old Jue had a great awakening under the words. After his awakening, Old Jue came forth to reside at Kaisheng Temple, seeing the Dharma seat of Changlu Temple flourishing greatly.

盛。乃嗣夫不原所得。拈香時忽覺胸前如搗。遂于痛處發癰成竅。以乳香作餅塞之。久而不愈竟卒。

王荊公。一日訪蔣山元禪師。坐間談論品藻古今。山曰。相公口氣逼人。恐著述搜索勞役。心氣不正。何不坐禪體此大事。公從之。一日謂山曰。坐禪實不虧人。餘數年要作胡笳十八拍不成。夜坐間已就。山呵呵大笑。

王荊公。一日問張文定公曰。孔子去世百年生孟子。亞聖后絕無人何也。文定公曰。豈無人。亦有過孔孟者。公曰誰。文定曰。江西馬大師坦然禪師。汾陽無業禪師。雪峯巖頭丹霞雲門。荊公聞舉意不甚解。乃問曰。何謂也。文定曰。儒門淡薄。收拾不住。皆歸釋氏焉。公欣然歎服。后舉似張無盡。無盡撫幾歎賞曰。達人之論也。

任觀察。內貴中賢士　徽廟極眷之。任傾心釋氏。遍參知識。每自嘆息曰。余幸得為人。而形體不全。及不識所生父母。想前世輕賤於人。招此報應。遂發誓。遇休沐還私宅。屏絕人事。炷香禮佛。刺血寫華嚴經一部。每一字三拜。愿來世識所生父母。忽一日有客相訪。任出遲。客怒云。人客及門。何故不出。任笑曰。在家中寫一卷赦書。客詰其故。任以實對。遂取經示之云。此是閻老子面前。吃鐵棒吞鐵丸底赦書。客悚然驚駭。回舍亦自寫一部。

【現代漢語翻譯】盛（人名）。他繼承了不該繼承的財產。在拈香時，忽然覺得胸前像被搗一樣疼痛，於是在痛處發了癰，成了瘡口。他用乳香做成餅塞住瘡口，很久都沒好，最終去世。

王荊公（王安石，北宋政治家、文學家）。有一天拜訪蔣山元禪師（禪師名）。坐著的時候，談論品評古今人物。元禪師說：『您的言辭氣勢逼人，恐怕是因為著書立說、搜尋資料太過勞累，心氣不正。為什麼不坐禪來體會這件大事呢？』王荊公聽從了他的建議。有一天，王荊公對元禪師說：『坐禪確實沒有壞處。我多年來想創作《胡笳十八拍》都沒能完成，在夜間坐禪的時候完成了。』元禪師聽了，呵呵大笑。

王荊公（王安石，北宋政治家、文學家）。有一天問張文定公（張方平，北宋大臣）說：『孔子去世一百年後才出生孟子，亞聖之後就沒有人了，這是為什麼呢？』張文定公說：『難道沒有人嗎？也有超過孔子、孟子的人。』王荊公問：『是誰？』張文定公說：『江西馬大師坦然禪師（禪師名），汾陽無業禪師（禪師名），雪峰（地名）巖頭（地名）丹霞（地名）雲門（地名）。』王荊公聽了，不太理解，於是問：『這是什麼意思呢？』張文定公說：『儒家學說淡薄，無法挽留人心，都歸向了佛家。』王荊公聽了，高興地歎服。後來把這件事告訴了張無盡（張商英，北宋大臣），張無盡拍著桌子讚賞說：『這是通達之人的見解啊。』

任觀察（官名）。是內廷中賢能的宦官，徽宗皇帝非常寵愛他。任觀察傾心於佛法，遍訪名師。他常常嘆息說：『我幸運地得到了人身，但是形體不全，而且不認識自己的親生父母。想必是前世輕賤於人，招致了這樣的報應。』於是發誓，每當休假回到私宅，就謝絕人事，點香禮佛，刺血書寫《華嚴經》一部，每一個字都三拜。希望來世能夠認識自己的親生父母。忽然有一天，有客人來拜訪，任觀察出來晚了。客人生氣地說：『客人到了門口，為什麼不出來？』任觀察笑著說：『在家中寫一卷赦書。』客人追問原因，任觀察如實相告，於是拿出經書給他看，說：『這是閻王爺面前，吃鐵棒吞鐵丸的赦書。』客人聽了，非常驚恐，回到家也自己寫了一部。

【English Translation】 Sheng (personal name). He inherited wealth that he should not have. While offering incense, he suddenly felt a stabbing pain in his chest, which developed into a carbuncle at the painful spot, forming an opening. He used frankincense to make a cake to plug the opening, but it did not heal for a long time, and he eventually died.

Wang Jinggong (Wang Anshi, a politician and writer of the Northern Song Dynasty). One day, he visited Chan Master Jiangshan Yuan (Chan master's name). While sitting, they discussed and critiqued figures of the past and present. Chan Master Yuan said, 'Your words are forceful and aggressive, perhaps because writing books and searching for materials is too tiring, and your mind is not balanced. Why not practice Chan meditation to experience this great matter?' Wang Jinggong followed his advice. One day, Wang Jinggong said to Chan Master Yuan, 'Sitting in meditation is indeed not harmful. For many years, I wanted to compose 'Eighteen Songs of a Nomad Flute' but could not complete it. I finished it while sitting in meditation at night.' Chan Master Yuan laughed heartily.

Wang Jinggong (Wang Anshi, a politician and writer of the Northern Song Dynasty). One day, he asked Zhang Wendinggong (Zhang Fangping, a minister of the Northern Song Dynasty), 'Mencius was born a hundred years after Confucius's death, and there has been no one after the Second Sage. Why is that?' Zhang Wendinggong said, 'Is there really no one? There are also those who have surpassed Confucius and Mencius.' Wang Jinggong asked, 'Who are they?' Zhang Wendinggong said, 'Chan Master Tanran of Jiangxi Ma's Temple (Chan master's name), Chan Master Wuye of Fenyang (Chan master's name), Xuefeng (place name), Yantou (place name), Danxia (place name), and Yunmen (place name).' Wang Jinggong listened but did not quite understand, so he asked, 'What does this mean?' Zhang Wendinggong said, 'The teachings of Confucianism are weak and cannot retain people's hearts, so they all turn to Buddhism.' Wang Jinggong listened and sighed in admiration. Later, he told Zhang Wujin (Zhang Shangying, a minister of the Northern Song Dynasty) about this, and Zhang Wujin slapped the table and praised, 'This is the view of an enlightened person.'

Observer Ren (official title). He was a virtuous eunuch in the inner court, and Emperor Huizong favored him greatly. Observer Ren was devoted to Buddhism and visited many famous teachers. He often sighed and said, 'I am fortunate to have obtained a human body, but my physical form is incomplete, and I do not know my biological parents. I must have been disrespectful to others in my previous life, which led to this retribution.' So he vowed that whenever he had a holiday and returned to his private residence, he would refuse visitors, light incense, worship the Buddha, and write out the Avatamsaka Sutra in his own blood, bowing three times for each character. He hoped that he would be able to recognize his biological parents in the next life. Suddenly, one day, a guest came to visit, and Observer Ren was late in coming out. The guest angrily said, 'A guest has arrived at the door, why don't you come out?' Observer Ren smiled and said, 'I am writing a volume of amnesty at home.' The guest asked the reason, and Observer Ren told him the truth, and then took out the sutra to show him, saying, 'This is an amnesty in front of King Yama, for eating iron rods and swallowing iron pills.' The guest was terrified and wrote a copy himself when he returned home.

五祖演和尚。依舒州白雲海會端和尚。咨決大事深徹骨髓。端令山前作磨頭。演逐年磨下收糠麩錢解典出息。僱人工及開供。外剩錢入常住。每被人于端處斗諜是非云。演逐日磨下飲酒食肉。及養莊客婦女。一院紛紜。演聞之故意買肉沽酒。懸于磨院。及買坯粉。與莊客婦女搽畫。每有禪和來游磨院。演以手與婦女椰榆語笑。全無忌憚。端一日喚至方丈問其故。演喏喏無他語。端劈面掌之。演顏色不動。遂作禮而去。端咄云。急退卻。演云。俟某算計了請人交割。一日白端曰。某在磨下除沽酒買肉之餘。剩錢三百千入常住端大驚駭。方知小人嫉妒。時秀圓通為座元。受四面請。即請祖為第一座。

湛堂準和尚。因讀孔明出師表。悟得做文章。有羅漢供疏云。梵語阿羅漢。此云無生。出三界二十五有塵勞。超分段生死。受如來付囑。應供天人。福利一切群情。檀越宜興供養。又作水磨記云。泐潭山。即馬祖大寂禪師。昔與禪者輩選佛大道場。雖年代深遠。而佛法未嘗遠也。但其間善知識。所見不同互有高下。故有遠矣。如僧問馬祖如何是佛。曰即心是佛。故觀其所以。即知眾生本來成佛無有高下。其高下在人不在法也。而況末代有我說法者。是故選佛求師。不得不審也。大宋元符戊寅歲。有漢中沙門意忠上座。

【現代漢語翻譯】現代漢語譯本：五祖演和尚，依止舒州白雲海會端和尚，請教決斷大事，深入骨髓。端和尚令他在山前做磨頭。演和尚逐年磨米，將收到的糠麩錢用來贖回典當之物，支付利息，僱傭人工及開銷供給。剩餘的錢財則納入常住。經常有人在端和尚處搬弄是非，說演和尚每日在磨坊飲酒食肉，還供養莊客婦女，整個院子一片混亂。演和尚聽聞后，故意買肉沽酒，懸掛在磨院。又購買坯粉，與莊客婦女塗抹嬉戲。每有禪和來游磨院，演和尚便用手與婦女嬉鬧說笑，全無顧忌。端和尚一日將他喚至方丈，問其緣故。演和尚應諾不語。端和尚劈面打了他一掌。演和尚面不改色，隨即作禮而去。端和尚呵斥道：『快退下！』演和尚說：『待我算計清楚，請人交割。』一日，演和尚稟告端和尚說：『我在磨坊，除了沽酒買肉之外，剩餘錢財三百千納入常住。』端和尚大驚，方知是小人嫉妒。當時秀圓通為座元，受到四面邀請，於是請演和尚為第一座。湛堂準和尚，因為讀孔明的《出師表》，領悟了做文章的道理。有羅漢供疏云：『梵語阿羅漢（Arhat），此云無生（no birth）。出三界二十五有塵勞，超分段生死，受如來付囑，應供天人，福利一切群情。檀越宜興供養。』又作《水磨記》云：『泐潭山，即馬祖大寂禪師（Mazu Daoyi）。昔日與禪者們選佛大道場。雖然年代深遠，而佛法未嘗遠離也。但其間善知識，所見不同，互有高下。故有遠矣。如僧問馬祖如何是佛，曰即心是佛。故觀其所以，即知眾生本來成佛，無有高下。其高下在人不在法也。而況末代有我說法者。是故選佛求師，不得不審也。大宋元符戊寅歲，有漢中沙門意忠上座。

【English Translation】 English version: Abbot Wuzu Yan, relied on Abbot Duan of Baiyun Haihui in Shuzhou, consulted and resolved major matters to the marrow. Abbot Duan ordered him to work as a miller in front of the mountain. Year after year, Yan ground rice, using the money from the bran to redeem pawned items, pay interest, hire labor, and cover expenses. The remaining money was put into the monastery's common fund. People often gossiped to Abbot Duan, saying that Yan drank wine and ate meat at the mill every day, and also supported estate workers and women, causing chaos in the entire courtyard. Upon hearing this, Yan deliberately bought meat and wine, hanging them in the mill courtyard. He also bought powder and playfully applied it to the faces of the estate workers and women. Whenever Chan monks came to visit the mill courtyard, Yan would playfully joke and laugh with the women, showing no restraint. One day, Abbot Duan summoned him to his room and asked him the reason. Yan simply nodded and said nothing else. Abbot Duan slapped him in the face. Yan's expression did not change, and he bowed and left. Abbot Duan scolded, 'Quickly leave!' Yan said, 'Wait until I have calculated everything and arranged for someone to take over.' One day, Yan reported to Abbot Duan, 'In addition to buying wine and meat, I have put three hundred thousand coins of surplus money into the monastery's common fund.' Abbot Duan was greatly surprised and realized that it was the jealousy of petty people. At that time, Xiu Yuantong was the head monk and received invitations from all sides, so he invited Abbot Zu to be the first seat. Zen Master Zhantang Zhun, upon reading Zhuge Liang's 'Chu Shi Biao' (memorial on going to war), understood the principles of writing. There is a memorial for offering to Arhats (Arhat): 'In Sanskrit, Arhat (阿羅漢) means 'no birth' (無生). They have transcended the twenty-five realms of existence and the defilements of the three realms, surpassed the segmented cycle of birth and death, received the Buddha's entrustment, are worthy of offerings from gods and humans, and benefit all sentient beings. Offered by the lay devotee Yixing.' He also wrote 'A Record of the Water Mill,' saying: 'Mount Letan is where Zen Master Mazu Daoyi (馬祖大寂禪師) was. In the past, he and other Chan practitioners selected a great Dharma place for Buddhas. Although the era is distant, the Buddha-dharma has never been far away. However, the good teachers within have different views, with varying degrees of understanding. Therefore, there is a sense of distance. For example, a monk asked Mazu, 'What is Buddha?' He replied, 'The mind itself is Buddha.' Therefore, by observing the reason, one knows that all sentient beings are originally Buddhas, without high or low. The difference lies in people, not in the Dharma. Moreover, in this degenerate age, there are those who expound the Dharma. Therefore, in selecting a Buddha and seeking a teacher, one must be discerning. In the year Wuyin of the Yuanfu era of the Great Song Dynasty, there was the Venerable Yizhong, a Shramana (沙門) from Hanzhong.'

尋師訪道。選佛參禪。干木隨身逢場作戲。然其場也戲乎一時。以其功也利益千古。於是革其舊制。郢人猶迷。徇器投機。變通在我。豈以繩墨拘其大猷。而為古人規矩之所限哉。是謂有子不可教。其可教者語言糟粕也。非心之至妙。其至妙之心在我。不在文字語言也。縱有明師密授。不如心之自得。故曰得之於心。應之於手。皆靈然心法之妙用也。故有以破麥也即為其硙。欲變米也即為其碾。欲取面也即為其羅。欲去糠也即為其扇。而規模法則。總有關棙。訊息既通。皆不撥而自轉。以其水也。一波才動。前波后波波波應而無盡。以其硙也。一輪才舉。大輪小輪輪輪運而無窮。由是上下相應。高低共作。其妙用也出乎自然。故不假人力之所能為。而奇絕可觀。玄之又玄。然後左旋右轉。豎去橫來。更相擊觸出大法音。皆演苦空無常無我諸波羅蜜。而聞者聞其心。見者見其性。以至嗅嘗知覺。盡獲法喜禪悅之樂。又何即以米麵諸所須物。供香積廚而為二膳。飽禪者輩往來選佛者歟。

師云。今時兄弟。參佛果底。不肯見佛眼。見佛眼底。不肯參佛果。譬如眾盲摸象。豈知二老之意耶。殊不知。佛眼便是有規矩底佛果。佛果便是無規矩底佛眼。若是要為人不瞎人眼。卻來見佛果。若只見佛眼。涅槃堂禪。自救即得

【現代漢語翻譯】現代漢語譯本：尋訪明師，問道求真。選拔佛才，參悟禪理。如同干木那樣，隨遇而安，逢場作戲。然而，他所作的『戲』，雖然只是暫時的，但其功德卻能利益千秋萬代。因此，要革除舊的制度，即使郢地的人仍然執迷不悟。要順應時勢，抓住機會，變通的方法在於自己。怎麼能用繩墨來拘束遠大的謀略，而被古人的規矩所限制呢？這就是所說的，不成器的兒子是無法教導的，可以教導的只是語言文字的糟粕。真正的精妙之處，在於內心，而這精妙的內心就在自己身上，不在於文字語言。即使有明師秘密傳授，也不如自己內心的領悟。所以說，得之於心，應之於手，都是靈妙的心法所產生的妙用。因此，有人把破麥的工具當作磨，想變米就當作碾，想取面就當作羅，想去糠就當作扇。而所有的規模法則，都與關鍵的樞紐相關聯。一旦訊息通達，一切都會不撥動而自動運轉。就像水一樣，一個波浪才剛動，前波后波，波波相應，無窮無盡。就像磨一樣，一個輪子才剛舉起，大輪小輪，輪輪運轉，沒有窮盡。由此上下相應，高低共同運作，其妙用出于自然，所以不需要人力就能做到，而且奇妙絕倫，玄之又玄。然後左旋右轉，豎去橫來，互相撞擊，發出大法音，都在演說苦、空、無常、無我等諸波羅蜜。聽到的人領悟了心，見到的人見到了性，以至於嗅覺、味覺、知覺、感覺，都能獲得法喜禪悅的快樂。又何必用米麵等所需的物品，供養香積廚房，做成兩餐飯，來餵飽那些往來選佛的禪者呢？

師父說：『現在的兄弟們，參佛果的人，不肯見佛眼；見佛眼的人，不肯參佛果。』譬如一群瞎子摸象，怎麼能知道二老的用意呢？殊不知，佛眼就是有規矩的佛果，佛果就是沒有規矩的佛眼。如果想要做不瞎人眼的人，就來見佛果；如果只見佛眼，在涅槃堂禪修，只能自救。

【English Translation】 English version: Seeking teachers and inquiring about the Way. Selecting Buddhas and practicing Chan (Zen) meditation. Like Gan Mu (a recluse in the Warring States period), adapting to circumstances and acting accordingly. However, his 'acting' is only temporary, but its merits benefit thousands of generations. Therefore, old systems must be reformed, even if the people of Ying (capital of Chu) are still deluded. Adapt to the times and seize opportunities; transformation lies within oneself. How can one be bound by ropes and ink lines, and limited by the rules of the ancients? This is what is meant by saying that an unteachable son cannot be taught; what can be taught are merely the dregs of language. The true essence lies within the heart, and this essence is within oneself, not in words or language. Even with secret teachings from a wise teacher, it is not as good as one's own inner realization. Therefore, it is said that what is gained from the heart manifests in the hands, all being the wondrous functions of the spiritual mind-method. Thus, some use a tool for breaking wheat as a mill, use it as a grinder to transform rice, use it as a sieve to obtain flour, and use it as a fan to remove chaff. And all the scales and rules are related to the key pivot. Once the message is communicated, everything will turn automatically without being moved. Like water, as soon as one wave moves, the waves before and after respond endlessly. Like a mill, as soon as one wheel is raised, the large and small wheels turn endlessly. Thus, above and below correspond, high and low work together, its wondrous function arises from nature, so it does not require human effort to achieve, and it is wonderfully unique and profound. Then, turning left and right, going vertically and coming horizontally, colliding with each other, emitting the great Dharma sound, all expounding suffering, emptiness, impermanence, non-self, and all the Paramitas (perfections). Those who hear it understand the mind, those who see it see the nature, so that even smell, taste, knowledge, and feeling can obtain the joy of Dharma and the pleasure of Chan (Zen). Why then use rice, flour, and other needed items to supply the Xiangji Kitchen (kitchen in a monastery), making two meals to feed the Chan practitioners and those who come and go to select Buddhas?

The Master said: 'Brothers of today, those who practice the Buddha-fruit (Buddha-phala) are unwilling to see the Buddha-eye (Buddha-caksu); those who see the Buddha-eye are unwilling to practice the Buddha-fruit.' It is like a group of blind men touching an elephant; how can they know the intention of the two elders? Little do they know that the Buddha-eye is the Buddha-fruit with rules, and the Buddha-fruit is the Buddha-eye without rules. If you want to be someone who does not blind people's eyes, then come and see the Buddha-fruit; if you only see the Buddha-eye, practicing Chan (Zen) in the Nirvana Hall, you can only save yourself.

。為人即不得。老南會下得底兄弟。便指教見真點胸蓋手段苦辣為人自別也。

師一日云。今時參禪人。如蠅子相似。有些腥膻氣味便泊。須是從頭與他拈卻到無氣味處泊在。平地上從上來作家宗師能為人。惟睦州。見爾有坐地處。便刬卻。從頭只是刬將去。

又一日云。宗師為人。只不得有落地處。若有落地處。便被學家在面前行也。

一日又云。爾但灰卻心念來看。灰來灰去。驀然冷灰。一粒豆爆在爐外。便是沒事人也。

師在寶峰時元首座極見喜。一日請假往謁李商老。云一月日便歸。后四十日方歸。元見遽云。惡野了也。無常迅速。師不覺汗下。

師因讀洞山悟道頌。遂疑雲。有個渠。又有個我。成什麼禪。遂請益湛堂。堂云。爾更舉看。師遂舉。堂云。爾舉也未會。便推出。

圓悟云。達磨西來將何傳授。師云。不可總作野狐精見解。又問。據虎頭收虎尾。第一句下明宗旨。如何是第一句。師云。此是第二句。

師一日云。我這裡無逐日長進底禪。遂彈指一下云。若會去便罷參。乃云。今時一般宗師為人。入室三五。遍辨白他不出。卻教他說悟處。更問。爾見處如何。學人云。某見處說不得。卻云。爾說不得。我如何見得爾去。若恁么地。如何為人。不見泉大

【現代漢語翻譯】現代漢語譯本：如果爲了別人，就無法做到。老南（指南泉義招禪師）門下有本事的兄弟，便會指點你見到真切之處，胸懷蓋世的手段，苦口婆心地為人，自然與衆不同。

師父有一天說：『現在參禪的人，就像蒼蠅一樣，聞到一點腥膻氣味就飛過去。必須從頭到尾把他們帶到沒有氣味的地方，讓他們停留在那裡。』在平地上，自古以來能成為宗師並能教導人的，只有睦州（陳尊宿）。他看到你有一點安身之處，就立刻剷除掉，從頭到尾只是剷除。

又有一天說：『宗師教導人，就是不能讓人有落腳之處。如果有了落腳之處，就會被學人在面前超越。』

有一天又說：『你們只要把心念全部化為灰燼來看。灰燼來了又去，突然間，在冷灰中，一粒豆子在爐外爆開，那就是沒事的人了。』

師父在寶峰寺時，元首座非常喜歡他。有一天，他請假去拜訪李商老，說一個月就回來。後來四十天才回來。元首座見到他，立刻說：『成了野人了！』無常迅速，師父不禁汗流浹背。

師父因為讀洞山（良價禪師）的悟道頌，於是疑惑地說：『有個「渠」（他），又有個「我」，這算什麼禪？』於是請教湛堂。湛堂說：『你再舉出來看看。』師父於是舉出來。湛堂說：『你舉也未曾領會。』便把他推出去了。

圓悟（克勤禪師）說：『達磨（菩提達摩）西來將要傳授什麼？』師父說：『不可都用野狐精的見解。』又問：『據虎頭收虎尾，第一句下明宗旨，如何是第一句？』師父說：『這是第二句。』

師父有一天說：『我這裡沒有逐日增長的禪。』於是彈了一下手指說：『如果領會了就立刻明白。』於是說：『現在一般的宗師教導人，進入室內三五次，也辨別不出他的真實情況，卻教他說悟處。』更問：『你見處如何？』學人說：『我見處說不得。』卻說：『你說不得，我如何能見到你去？』如果這樣，如何教導人？不見泉大（泉大道士）

【English Translation】 English version: If it's for the sake of others, it cannot be achieved. Capable brothers under Lao Nan (Zen Master Yizhao of Zhinan Spring) will guide you to see the true point, possess world-encompassing means, and teach others with painstaking effort, naturally standing out from the crowd.

The Master once said: 'Present-day Chan practitioners are like flies, drawn to the slightest scent of fishiness or rankness. It is necessary to lead them from beginning to end to a place where there is no scent, and have them settle there.' On level ground, only Muzhou (Chan Master Chen Zunsu) has been able to be a master and teach people since ancient times. Seeing that you have a place to settle, he immediately eradicates it, simply eradicating it from beginning to end.

Another day he said: 'A master's teaching is precisely to not allow people to have a place to land. If there is a place to land, the student will surpass him.'

One day he also said: 'You only need to turn your thoughts to ashes and observe. Ashes come and go, and suddenly, in the cold ashes, a bean bursts outside the stove, and that is a person who has nothing to do.'

When the Master was at Baofeng Temple, the head monk Yuan greatly admired him. One day, he asked for leave to visit Elder Li Shang, saying he would return in a month. Later, he returned after forty days. Upon seeing him, Yuan immediately said: 'You've become a wild man!' Impermanence is swift, and the Master couldn't help but break into a sweat.

Because the Master read Dongshan's (Zen Master Liangjie) enlightenment verse, he became doubtful and said: 'There is a 'he' (渠), and there is an 'I' (我), what kind of Chan is this?' So he asked Zhantang for guidance. Zhantang said: 'Show it to me again.' The Master then showed it. Zhantang said: 'You haven't even understood what you're showing.' And pushed him out.

Yuanwu (Zen Master Keqin) said: 'What did Dharma (Bodhidharma) come from the West to transmit?' The Master said: 'You must not all use the understanding of wild fox spirits.' He also asked: 'According to seizing the tiger's head and capturing the tiger's tail, the first line clarifies the main point, what is the first line?' The Master said: 'This is the second line.'

The Master once said: 'There is no Chan here that grows day by day.' Then he snapped his fingers and said: 'If you understand, you will immediately know.' Then he said: 'Nowadays, ordinary masters, when teaching people, even after entering the room three or five times, cannot discern their true state, yet they teach them to speak of their enlightenment.' Further asking: 'What is your view?' The student says: 'I cannot speak of my view.' But they say: 'If you cannot speak of it, how can I see you?' If it is like this, how can they teach people? Not seeing Quan Da (Taoist Quan Da)

道。到慈明。明云。片云生谷口。遊人何處來。泉云。夜來何處火。燒出古人墳。明云。未在更道。泉便作虎聲。明便打一坐具。泉推明向禪床上。明卻作虎聲。泉云。我見八十四人善知識。惟師繼得臨濟宗風。看他恁么問答數句子。那裡便是見他處。須是如此始得。

師云。山僧待人志誠。須是資質是始得。此是一超直入如來地。參禪須是直心直行直言直語。心言直故。始終地位中間。永無諸委曲相。祖師西來直指人心見性成佛。僧問雲門。如何是佛。門云。乾屎橛。擬議思量已曲了也。何況脫空耶。

因無礙。請師贊法海真。乃曰。上江老宿。大段笑下江。雲門下卻不笑覺印。蓋他曾見保寧勇真凈輩來。兼圓通曾見舜老夫浮山遠。所以較別。如大小本夫鐵腳輩。皆可笑也。蓋法海嗣覺印。印嗣圓通。其辭曰。廓圓通門續雲門派。燕坐胡牀虎視百怪。佩毗盧印摧伏魔外。一句當陽電光非快。不動道場而入三昧。贊之毀之俱遭白癩。夫是之謂法海老人。能於一毫端。而遊戲無邊之法界。圓通嘗在端和尚處作首座。受四面請。其時演和尚在海會作磨頭。遂交代作首座。圓通遷棲賢。而演和尚交代住持四面也。端和尚嘗頌古有一句云。日出東方夜落西。圓通改夜字作定字。端笑而從之。

五祖和尚一日

【現代漢語翻譯】道（僧人名）去拜訪慈明（禪師名）。慈明說：『一片雲彩從山谷口升起，遊人從哪裡來？』道回答：『昨夜哪裡著火了，燒出了古人的墳墓？』慈明說：『還沒說到點子上，再說。』道便發出老虎的吼聲。慈明便打了一下坐具。道把慈明推向禪床。慈明也發出老虎的吼聲。道說：『我見過八十四位善知識（指有德行的師父），只有師父您繼承了臨濟宗（禪宗流派）的風範。看他們這樣問答幾句，哪裡才能見到他們的真性？必須這樣才能行。』師父說：『山僧我待人真誠，必須是具備資質的人才行。這是一條超脫直入如來（佛）境界的道路。參禪必須是直心、直行、直言、直語。心和言語都正直，所以從始至終，始終、地位、中間，永遠沒有絲毫的委曲相。祖師西來，直指人心，見性成佛。』僧人問雲門（禪師名）：『如何是佛？』雲門說：『乾屎橛（擦屁股的木片）。』稍微一擬議思量，就已經彎曲了。何況是空想呢？』因為無礙（僧人名）請師父讚頌法海真（僧人名）。於是師父說：『上江的老修行，大大地嘲笑下江的修行人。雲門（禪師）的後人卻不嘲笑覺印（禪師），因為他曾經見過保寧勇（禪師）、真凈（禪師）這些人來。而且圓通（禪師）曾經見過舜老夫（禪師）、浮山遠（禪師）。所以能比較鑑別。像大小本夫（僧人名）、鐵腳（僧人名）這些人，都可笑啊。』因為法海（禪師）是覺印（禪師）的嗣法弟子，覺印（禪師）是圓通（禪師）的嗣法弟子。讚頌的詞是：『擴充套件圓通的門庭，延續雲門的流派。安穩地坐在胡牀上，像老虎一樣注視著各種怪異現象。佩戴著毗盧印（象徵佛的印記），摧毀降伏邪魔外道。一句當頭棒喝，像閃電一樣快速。』不離開道場而進入三昧（禪定）。讚美他或譭謗他，都會遭到白癩（一種面板病）。這就是法海老人。能在一根毫毛的尖端，而遊戲于無邊無際的法界。圓通（禪師）曾經在端和尚（禪師）處擔任首座（寺院中的重要職位）。接受四面八方的邀請。當時演和尚（禪師）在海會寺擔任磨頭（磨坊工人）。於是交接職位擔任首座。圓通（禪師）遷往棲賢寺，而演和尚（禪師）交接職位住持四面寺。端和尚（禪師）曾經頌古有一句說：『日出東方夜落西。』圓通（禪師）把『夜』字改為『定』字。端和尚（禪師）笑著同意了。五祖和尚（禪師名）有一天

【English Translation】 Dao (a monk's name) went to visit Ciming (a Chan master's name). Ciming said, 'A wisp of cloud rises from the mouth of the valley; from where do the travelers come?' Dao replied, 'Where did the fire break out last night, burning up the tombs of the ancients?' Ciming said, 'You haven't hit the mark yet; say more.' Dao then made the sound of a tiger roaring. Ciming then struck the meditation seat once. Dao pushed Ciming towards the Zen bed. Ciming also made the sound of a tiger roaring. Dao said, 'I have seen eighty-four good advisors (referring to virtuous teachers), and only you, Master, have inherited the style of the Linji School (a school of Chan Buddhism). Looking at these few sentences of question and answer, where can one see their true nature? It must be like this to be acceptable.' The Master said, 'This mountain monk treats people with sincerity; it must be someone with the right qualities. This is a path of transcendence, directly entering the realm of Tathagata (Buddha). To practice Chan, one must have a direct mind, direct actions, direct speech, and direct language. Because the mind and speech are direct, from beginning to end, throughout all positions and in between, there will never be any crookedness. The Patriarch came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha.' A monk asked Yunmen (a Chan master's name), 'What is Buddha?' Yunmen said, 'A dried dung stick (a wooden stick for wiping the buttocks).' The slightest deliberation or thought is already crooked. How much more so is empty speculation?' Because Wuhai (a monk's name) requested the Master to praise Fahaizhen (a monk's name), the Master said, 'The old practitioner of Shangjiang greatly laughs at the practitioners of Xiajiang. The descendants of Yunmen (Chan master) do not laugh at Jueyin (Chan master), because he has seen Baoningyong (Chan master), Zhenjing (Chan master), and others come. Moreover, Yuantong (Chan master) has seen Shun Laofu (Chan master) and Fushan Yuan (Chan master). Therefore, he can compare and distinguish. People like Da Xiaobenfu (monk's name) and Tiejiao (monk's name) are all laughable.' Because Fahaizhen (Chan master) is the Dharma heir of Jueyin (Chan master), and Jueyin (Chan master) is the Dharma heir of Yuantong (Chan master). The words of praise are: 'Expanding the gate of Yuantong, continuing the lineage of Yunmen. Sitting securely on the barbarian bed, watching all strange phenomena like a tiger. Wearing the Vairocana seal (symbol of the Buddha), destroying and subduing demons and heretics. A sentence of direct awakening, as fast as lightning.' Without leaving the Bodhimanda, one enters Samadhi (meditative absorption). Praising him or slandering him will both result in white leprosy (a skin disease). This is the old man Fahaizhen. He can play in the boundless Dharma realm on the tip of a single hair. Yuantong (Chan master) once served as the head seat (an important position in the monastery) at Duan Heshang's (Chan master) place. He received invitations from all directions. At that time, Yan Heshang (Chan master) was working as a miller at Haihui Temple. So he handed over the position to become the head seat. Yuantong (Chan master) moved to Qixian Temple, and Yan Heshang (Chan master) took over the position of abbot of Simian Temple. Duan Heshang (Chan master) once composed a verse saying, 'The sun rises in the east and sets in the west.' Yuantong (Chan master) changed the word 'night' to 'settles'. Duan Heshang (Chan master) smiled and agreed. One day, the Venerable Wuzu (a Chan master's name)

云。我這裡禪似個什麼。如人家會作賊。有一兒子一日云。我爺老。后我卻如何養家。須學個事業始得。遂白其爺。爺云。好得。一夜引至巨室。穿窬入宅。開柜乃教兒子入其中取衣帛。兒才入柜。爺便閉卻復鎖了。故於聽上扣打令其家驚覺。乃先尋穿窬而去。其家人即時起來。點火燭之知有賊。但已去了其賊兒在柜中私自語曰。我爺何故如此。正悶悶中。卻得一計作鼠咬聲。其家遣使婢點燈開柜。柜才開。賊兒聳身吹滅燈推倒婢走出。其家人趕至中路。賊兒忽見一井。乃推巨石投井中。其人卻于井中覓。賊兒直走歸家問爺。爺云。爾休說。爾怎生得出。兒具說上件意。爺云。爾么盡做得。

師云。圓通秀禪師因雪下云。雪下有三種僧。上等底僧堂中坐禪。中等磨墨點筆作雪詩。下等圍爐說食。予丁未年冬在虎丘。親見此三等僧。不覺失笑。乃知前輩語不虛耳。

五祖和尚。初參圓照禪師。會盡古今因緣。惟不會僧問興化。四方八面來時如何。化云。打中間底。僧禮拜。化云。我昨日赴個村齋。至中路被一陣狂風暴雨。卻向古廟裡亸得過。遂請益照。照云。此是臨濟門風。爾去問他兒孫。祖遂來參浮山遠。請益此公案。遠云。有個譬喻。恰似個三家村裡賣柴漢。夯一條匾擔了。卻問中書堂今日商量甚事。

【現代漢語翻譯】現代漢語譯本：云：我這裡說禪像個什麼呢？就像有人很會做賊。他有個兒子，有一天說：『我爹老了，以後我該如何養家餬口呢？必須學個手藝才行。』於是告訴了他的父親。父親說：『好啊。』一天晚上，父親帶著兒子到一戶富貴人家，打洞進入宅內。打開櫃子，父親就叫兒子進去拿衣物。兒子剛進櫃子，父親就立刻把櫃子關上並鎖了起來。然後故意在廳堂上敲打，讓那家人驚醒，自己卻先從洞里逃走了。那家人立刻起來，點上蠟燭，知道有賊，但賊已經走了。那賊兒子在櫃子里暗自說道：『我爹為什麼這樣做？』正在煩悶的時候，忽然想到一個主意，就裝作老鼠咬東西的聲音。那家人就派使女點燈打開櫃子。櫃子剛打開，賊兒子就猛地起身，吹滅燈，推倒使女跑了出去。那家人追趕到半路，賊兒子忽然看見一口井，就把一塊大石頭推進井裡。那家人就在井裡尋找。賊兒子直接跑回家問父親。父親說：『你別說，你是怎麼出來的？』兒子詳細地說了剛才的主意。父親說：『你這些都做得出來啊。』

師父說：圓通秀禪師因為下雪說：『下雪的時候有三種僧人。上等的僧人在僧堂里坐禪，中等的磨墨點筆寫雪詩，下等的圍著火爐說吃的。』我在丁未年冬天在虎丘，親眼見到這三種僧人，不禁失笑。才知道前輩的話不是虛假的。

五祖和尚，最初參拜圓照禪師，領會了所有古今的因緣，唯獨不理解僧人問興化禪師的『四面八方來時如何』。興化禪師說：『打中間的。』僧人禮拜。興化禪師說：『我昨天去一個村裡應齋，走到半路遇到一陣狂風暴雨，只好到古廟裡躲避。』於是五祖和尚向圓照禪師請教。圓照禪師說：『這是臨濟宗的門風，你去問他的子孫。』五祖和尚就來參拜浮山遠禪師，請教這個公案。浮山遠禪師說：『有個比喻，就像一個三家村裡賣柴的漢子，挑著一條扁擔，卻問中書堂今天商量什麼事情。』

【English Translation】 English version: Yun: What is this Chan (Zen) like here? It's like someone who is very good at being a thief. He had a son who said one day, 'My father is getting old. How will I support the family in the future? I must learn a trade.' So he told his father. The father said, 'Good.' One night, the father took his son to a wealthy family's house, broke into the house through a hole. He opened a cabinet and told his son to go inside and take clothes. As soon as the son entered the cabinet, the father immediately closed and locked it. Then he deliberately knocked on the hall to alarm the family, while he himself escaped through the hole first. The family immediately got up, lit candles, and knew there was a thief, but the thief had already left. The thief's son said to himself in the cabinet, 'Why did my father do this?' While he was feeling depressed, he suddenly had an idea and made a sound like a mouse gnawing. The family sent a maid to light a lamp and open the cabinet. As soon as the cabinet was opened, the thief's son suddenly jumped up, blew out the lamp, pushed the maid down, and ran out. The family chased him halfway, and the thief's son suddenly saw a well and threw a large stone into it. The family searched in the well. The thief's son ran straight home and asked his father. The father said, 'Don't tell me, how did you get out?' The son explained the idea he had. The father said, 'You can do all these things!'

The Master said: Zen Master Yuantong Xiu said because of the snowfall: 'There are three kinds of monks when it snows. The superior monks sit in meditation in the meditation hall, the middle monks grind ink and write snow poems, and the inferior monks sit around the stove talking about food.' I was in Tiger Hill in the winter of Dingwei year and saw these three kinds of monks with my own eyes, and couldn't help but laugh. Then I knew that the words of the predecessors were not false.

Venerable Master Wuzu (Fifth Patriarch), initially visited Zen Master Yuanzhao, understood all the causes and conditions of ancient and modern times, but only did not understand the monk's question to Zen Master Xinghua, 'What happens when coming from all directions?' Zen Master Xinghua said, 'Hit the middle one.' The monk bowed. Zen Master Xinghua said, 'Yesterday I went to a village for a vegetarian meal, and on the way I encountered a storm of wind and rain, so I had to take shelter in an ancient temple.' So Venerable Master Wuzu asked Zen Master Yuanzhao for advice. Zen Master Yuanzhao said, 'This is the style of the Linji (Rinzai) school, go ask his descendants.' Venerable Master Wuzu then came to visit Zen Master Fushan Yuan, asking for advice on this koan (public case). Zen Master Fushan Yuan said, 'There is an analogy, like a firewood seller in a three-family village, carrying a carrying pole, but asking what the Zhongshu Tang (Central Secretariat) is discussing today.'

祖云。恁地時大段未在。浮山遠既年尊耳聵。遂指教參一個小長老。乃白雲端也。老僧雖不識他。見他頌臨濟三頓棒因緣。見得凈潔。可往咨決。祖從之。真凈一日謂老黃龍云。白雲端頌臨濟三頓棒。與某甲見處一般。南云。爾如何會他底。凈便舉頌。龍喝云。白雲會。爾不會。

圓悟和尚。請益五祖。臨濟四賓主怎生。祖云。也只個程限。是什麼閑事。祖云。我這裡恰似馬前相撲。倒便休。

佛鑒平時參平實禪。自負不肯五祖。乃謂。只是硬移換人。圓悟云。不是這道理。有實處爾看。我從前豈有恁么說話來。徐徐稍信。後來因舉。森羅及萬象。一法之所印。驀然便道。祖師西來直指人心見性成佛。於今諸方多是曲指人心說性成佛。

圓悟在五祖時。祖云。爾也盡好。只是有些病。悟再三。請問不知某有什麼病。祖云。只是禪忒多。悟云本為。參禪因什麼卻嫌人。說禪祖云。只似尋常說話時。多少好。時有僧便問。因甚嫌人說禪。祖云。惡情悰。

五祖一日。問圓悟無縫塔話。悟惘然。直從方丈隨至三門方道得。祖云。爾道得也。悟云不然。暫時不在。便不堪也。

師因入室退閑坐。忽云。今時兄弟。知見情解多。須要記閒言長語來這裡答。大似手中握無價摩尼寶珠。被人問爾手中

【現代漢語翻譯】現代漢語譯本：祖師說：『像這樣的時候，大多還未領悟。』浮山遠（Fushan Yuan，禪師名）因為年老耳背，於是指點他去參訪一位年輕的長老，就是白雲端（Baiyun Duan，禪師名）。老僧雖然不認識他，見他頌揚臨濟（Linji，禪師名）三頓棒的因緣，見解清凈透徹，可以前去請教決疑。』祖師聽從了他的建議。真凈（Zhenjing，禪師名）有一天對老黃龍（Laohuanglong，禪師名）說：『白雲端頌揚臨濟三頓棒，與我所見相同。』黃龍問：『你是如何理解他的？』真凈便舉出頌詞。黃龍喝道：『白雲理解了，你不理解。』

圓悟和尚（Yuanwu Heshang，禪師名）請教五祖（Wuzu，禪師名）：『臨濟四賓主（Linji's four guests and hosts，禪宗術語）是怎麼回事？』五祖說：『也只是這個程度而已，是什麼閑事？』五祖說：『我這裡就像馬前相撲，倒下就結束。』

佛鑒（Fojian，禪師名）平時參訪平實禪師（Pingshi Chanshi，禪師名），自視甚高，不肯服從五祖。於是說：『只是生硬地調換人而已。』圓悟說：『不是這個道理，有實際的地方你看。我從前哪裡會說這樣的話？』佛鑒慢慢地有些相信了。後來因為舉出『森羅及萬象，一法之所印』，忽然說道：『祖師西來直指人心見性成佛，如今各方大多是曲指人心說性成佛。』

圓悟在五祖處時，五祖說：『你一切都好，只是有些毛病。』圓悟再三請求指教，不知道自己有什麼毛病。五祖說：『只是禪說得太多了。』圓悟說：『本來是爲了參禪，為什麼反而嫌人說禪？』五祖說：『只是像平常說話時，多麼好啊。』當時有僧人便問：『為什麼嫌人說禪？』五祖說：『討厭賣弄聰明。』

五祖有一天問圓悟無縫塔（seamless pagoda，佛教用語）的話頭，圓悟茫然不知所措。一直從方丈跟隨五祖到三門才說得出。五祖說：『你說得出來了。』圓悟說：『不是的，暫時不在狀態，就不行了。』

禪師因為進入室內退居閑坐，忽然說：『如今的兄弟，知見情解太多，需要記住閒言長語來這裡回答。』就像手中握著無價的摩尼寶珠（Mani jewel，佛教珍寶），被人問你手中

【English Translation】 English version: Master Zu said, 'At times like these, most have not yet realized.' Fushan Yuan (Fushan Yuan, a Chan master), being old and hard of hearing, then instructed him to consult a young elder, namely Baiyun Duan (Baiyun Duan, a Chan master). 'Although this old monk does not know him, seeing his praise of Linji's (Linji, a Chan master) three blows of the staff, his understanding is clear and thorough, you can go and consult him to resolve your doubts.' Master Zu followed his advice. Zhenjing (Zhenjing, a Chan master) one day said to Laohuanglong (Laohuanglong, a Chan master), 'Baiyun Duan's praise of Linji's three blows of the staff is the same as my understanding.' Huanglong asked, 'How do you understand him?' Zhenjing then cited the praise. Huanglong shouted, 'Baiyun understands, you do not understand.'

Zen Master Yuanwu (Yuanwu Heshang, a Chan master) asked Wuzu (Wuzu, a Chan master), 'What is the matter with Linji's four guests and hosts (Linji's four guests and hosts, a Chan term)?' Wuzu said, 'It's just this extent, what idle matter is it?' Wuzu said, 'Here, it's like wrestling before a horse, falling down is the end.'

Fojian (Fojian, a Chan master) usually consulted Chan Master Pingshi (Pingshi Chanshi, a Chan master), highly regarding himself and unwilling to submit to Wuzu. So he said, 'It's just rigidly changing people.' Yuanwu said, 'That's not the principle, there are real places you see. Where would I have said such things before?' Fojian slowly began to believe it. Later, because he cited 'The myriad phenomena and all things are sealed by one Dharma,' he suddenly said, 'The Patriarch came from the West directly pointing to the human mind to see the nature and become a Buddha, now most places are crookedly pointing to the human mind and talking about seeing the nature and becoming a Buddha.'

When Yuanwu was with Wuzu, Wuzu said, 'You are good in every way, but you have some faults.' Yuanwu repeatedly asked for instruction, not knowing what his faults were. Wuzu said, 'It's just that you talk too much about Chan.' Yuanwu said, 'Originally it was for practicing Chan, why do you dislike people talking about Chan?' Wuzu said, 'It's just like when you speak normally, how good that is.' At that time, a monk asked, 'Why do you dislike people talking about Chan?' Wuzu said, 'I hate showing off cleverness.'

One day, Wuzu asked Yuanwu about the topic of the seamless pagoda (seamless pagoda, a Buddhist term), Yuanwu was at a loss. He followed Wuzu all the way from the abbot's room to the three gates before he could say it. Wuzu said, 'You can say it.' Yuanwu said, 'No, if I'm temporarily not in the state, it won't work.'

The Chan master, because he entered the room to retire and sit idly, suddenly said, 'Today's brothers have too much knowledge and understanding, they need to remember idle words and long phrases to answer here.' It's like holding a priceless Mani jewel (Mani jewel, a Buddhist treasure) in your hand, and someone asks you what you have in your hand

是什麼。卻放下拈起一個土塊。可殺癡。若恁么。參到驢年也不省。

師一日云。我這裡無法與人。只是據款結案。恰如將個琉璃瓶子來。護惜如什麼。我一見便為爾打破。爾又將得摩尼珠來。我又奪了。見爾恁地來。我又和爾兩手截了。所以臨濟和尚道。逢佛殺佛。逢祖殺祖。逢羅漢殺羅漢。爾且道。既稱善知識。為什麼卻要殺人。爾且看。他是什麼道理。而今兄弟。做工夫不省這個。過在何處。只為要去明他。且如恁么也不得不恁么也不得恁么不恁么總不得。作么生是爾將一轉語便去明得么。永明他不得。古人忒殺直截。爾不肯去直截處行。只為分明極。翻令所得遲。

師一日云。我平生好罵人。因看玄沙語錄。大喜他勘靈云。道諦當甚諦當。敢保老兄未徹在可謂壁立萬仞。後來與靈云說話了。卻云。爾恁么方始是徹。後頭卻恁么撒屎撒尿。卻問圓悟如何。悟笑云。他後頭卻恁么地。我也理會不得。遂下來歸到寮。方知玄沙大段作怪。遂舉似圓悟。悟笑云。且喜爾知。晦堂云。今時諸方。多是無此藥頭。師云。切忌外人聞此粗言。

師因見老宿上堂云。我在老師會中。得個末後句。不免佈施大眾。良久云。不與萬法為侶者。是什麼人。待汝一口吸盡西江水。即向汝道。便下座。師云。山僧即不

【現代漢語翻譯】現代漢語譯本是什麼。卻放下拈起一個土塊。真是愚癡。如果這樣，參禪到驢年也不會明白。

老師有一天說：『我這裡沒有什麼法可以傳授給別人，只是根據事實結案。就像你拿來一個琉璃瓶子，小心翼翼地保護著，我一見到就為你打破。你又拿來摩尼珠（mani jewel），我又奪走。見你這樣，我又把你的兩手都砍斷。』所以臨濟和尚說：『逢佛殺佛，逢祖殺祖，逢羅漢殺羅漢。』你們說說看，既然被稱為善知識（kalyāṇa-mitra，指引正道的朋友），為什麼卻要殺人？你們看看，這是什麼道理。現在各位，做功夫不明白這個，問題在哪裡？就是因為要去明白它。像這樣也不行，那樣也不行，這樣那樣都不行。怎麼才能用一句轉語就去明白它呢？永遠也無法明白。古人真是太直接了。你們不肯在直接的地方下功夫，只因爲太想分明，反而導致領悟遲緩。

老師有一天說：『我平生喜歡罵人，因為看了玄沙（Xuansha）的語錄，非常喜歡他勘驗靈云（Lingyun）。說『諦當甚諦當（非常正確）』，敢保證老兄沒有徹悟，真可謂壁立萬仞（像峭壁一樣聳立）。』後來和靈云說話了，卻說：『你這樣才是徹悟。』後面卻這樣撒屎撒尿。又問圓悟（Yuanwu）怎麼樣，圓悟笑著說：『他後面卻這樣，我也理解不了。』於是下來回到寮房，才知道玄沙大大地作怪。於是把這件事告訴圓悟，圓悟笑著說：『可喜你明白了。』晦堂（Huitang）說：『現在各處，大多沒有這種藥頭（指能治病的藥材）。』老師說：『切忌外人聽到這些粗俗的話。』

老師因為看到老宿（指年長的僧人）上堂說法，說：『我在老師那裡，得到了末後句（最後一句），不妨佈施給大家。』良久說：『不與萬法為侶者，是什麼人？』待你一口吸盡西江水，就告訴你。』便下座。老師說：『山僧我就不這樣。』

【English Translation】 English version What is it? Yet he puts it down and picks up a clod of earth. How foolish! If that's how it is, you won't understand even if you meditate until the year of the donkey.

The master said one day, 'I have no Dharma to give to anyone here. I just settle cases according to the facts. It's like bringing a crystal bottle, cherishing and protecting it. As soon as I see it, I'll break it for you. If you bring a mani jewel (kalyāṇa-mitra, jewel fulfilling all wishes), I'll snatch it away. Seeing you like this, I'll cut off both your hands.' That's why Linji (Linji) said, 'If you meet the Buddha, kill the Buddha. If you meet a patriarch, kill the patriarch. If you meet an arhat, kill the arhat.' Tell me, since he's called a good advisor (kalyāṇa-mitra, friend who guides one to the right path), why does he want to kill people? Look at it. What's the principle? Now, brothers, if you don't understand this in your practice, where's the problem? It's because you want to understand it. Like this is not okay, like that is not okay, like this or that is not okay at all. How can you use a turning phrase to understand it? You can never understand it. The ancients were too direct. You're not willing to act directly because you want to be too clear, which only delays your attainment.

The master said one day, 'I like to scold people. When I read the sayings of Xuansha (Xuansha), I was very pleased with his examination of Lingyun (Lingyun). He said, 'It's very correct, very correct.' I dare say that the old brother hasn't thoroughly understood it. It can be called a cliff standing ten thousand feet high.' Later, when he spoke with Lingyun, he said, 'Only like this is thorough understanding.' But then he shits and pisses like that. Then he asked Yuanwu (Yuanwu) what he thought. Yuanwu smiled and said, 'He's like that later on, and I can't understand it either.' Then he came down and returned to his room, and then he knew that Xuansha was greatly making a fuss. Then he told Yuanwu about it, and Yuanwu smiled and said, 'I'm glad you know.' Huitang (Huitang) said, 'Nowadays, in many places, there is no such medicine (referring to something that can cure the illness).' The master said, 'Be careful not to let outsiders hear these vulgar words.'

The master saw an old monk (referring to an elder monk) giving a lecture, saying, 'I got the last sentence (the final word) from my teacher, and I might as well give it to everyone.' After a long time, he said, 'Who is it that is not a companion to the myriad dharmas?' When you swallow all the water of the West River in one gulp, I will tell you.' Then he went down from his seat. The master said, 'I, the mountain monk, am not like that.'

然。我在老師會中得個末後句。不免舉似大眾。便下座。

洞山寶禪師。嗣五祖戒和尚。廬州人。為人廉謹。嘗在五祖主事。戒病令行者往庫司取生薑煎藥。寶叱之。行者白戒。戒令將錢回買。寶方取姜付之。后筠州洞山闕人。郡守以書托戒。舉所知者主之。戒曰。賣生薑漢住得。遂出世住洞山。后移住歸宗。一日扶杖出門。見喝道來問。甚官。吏云。縣尉。令避路。寶側立道左避之。忽見馬跪不行。寶曰。畜生卻識人。尉知是寶。再拜而去。復遷云居。一夜山神肩輿繞寺行。寶云。抬爾爺抬爾娘。抬上方丈去。神復舁歸方丈。寶初行腳時。嘗宿旅邸。為倡女所窘。遂讓榻與之睡。寶坐禪明發。倡女索宿錢。寶與之。出門自燒被褥而去。倡女以寶告其父母。遂請歸。致齋以謝。謂其真佛子也。嘗作達磨祖師贊。最播叢林。瑯瑘覺和尚和之。今載正法眼藏。一僧問師云。某參禪不得。未審病在甚麼處。師云。病在這裡。僧云。某甲因什麼卻參不得。師云。開眼尿床漢。我打爾去。

懷禪師謂秀圓通曰。元青州慶福建並汝三人。克振吾宗。自余皆是隨根受道。

兜率悅禪師。在道吾首眾。時老智和尚居云蓋。悅一日領數十衲子謁智。智與語未及數句。知悅所蘊深淺。笑曰。觀首座氣質不凡。奈何出言吐

【現代漢語翻譯】現代漢語譯本：是的。我在老師的集會中得到了最後一句（末後句，指禪宗的最終領悟）。我不妨把它告訴大家，說完便走下座位。

洞山寶禪師（洞山寶禪師，禪師名號），是五祖戒和尚（五祖戒和尚，禪師名號）的法嗣。他是廬州人。為人廉潔謹慎。曾經在五祖處主管事務。戒和尚生病，讓侍者去庫房取生薑煎藥。寶禪師呵斥了他。侍者告訴戒和尚，戒和尚讓他拿錢去買。寶禪師這才把生薑給了他。後來筠州洞山缺少住持，郡守寫信託戒和尚，推薦他所認識的人來主持。戒和尚說：『賣生薑的漢子可以住持。』於是寶禪師出世住持洞山。後來又移住歸宗。一天，他拄著枴杖出門，看見儀仗隊來了，便問：『是什麼官？』官吏說：『是縣尉。』讓他避讓。寶禪師側身站在路左邊避讓。忽然看見馬跪著不走。寶禪師說：『畜生倒認識人。』縣尉知道是寶禪師，再次拜謝而去。後來又遷到云居。一天夜裡，山神用轎子抬著他繞寺行走。寶禪師說：『抬你爺爺抬你娘，抬到上方丈去。』山神又擡回方丈。寶禪師當初行腳的時候，曾經住在旅店裡，被妓女所困擾，於是把床讓給她睡。寶禪師坐禪直到天亮。妓女索要住宿的錢，寶禪師給了她。出門后自己燒掉了被褥。妓女把寶禪師告訴了她的父母，於是請他回家，設齋飯感謝他，說他是真正的佛子。曾經作達磨祖師贊（達磨祖師贊，讚頌達磨祖師的文章），在叢林中廣為流傳。瑯玡覺和尚（瑯玡覺和尚，禪師名號）也作詩唱和。現在收錄在《正法眼藏》（正法眼藏，佛教典籍名稱）中。一位僧人問禪師說：『我參禪不得，不知道病在哪裡？』禪師說：『病在這裡。』僧人說：『我因為什麼卻參禪不得？』禪師說：『睜眼尿床的傢伙，我要打你出去。』

懷禪師（懷禪師，禪師名號）對秀圓通（秀圓通，人名）說：『元青州（元青州，人名）、慶福建（慶福建，人名）和你三個人，能夠振興我的宗派。其餘的人都是隨順根器接受教導。』

兜率悅禪師（兜率悅禪師，禪師名號），在道吾（道吾，地名）擔任首座。當時老智和尚（老智和尚，禪師名號）住在云蓋（云蓋，地名）。悅禪師一天帶領幾十個僧人拜訪老智和尚。老智和尚和他說了沒幾句話，就知道悅禪師所蘊藏的深淺，笑著說：『看首座的氣質不凡，奈何說出的話……』

【English Translation】 English version: Yes. I obtained the last phrase (末後句, mò hòu jù, refers to the ultimate enlightenment in Zen Buddhism) in the assembly of the teacher. I might as well share it with everyone,' and then stepped down from the seat.

Zen Master Dongshan Bao (洞山寶禪師, Dòngshān Bǎo Chánshī, Zen Master's title), was the Dharma heir of Monk Wuzu Jie (五祖戒和尚, Wǔzǔ Jiè Héshàng, Zen Master's title). He was a native of Luzhou. He was honest and cautious. He once managed affairs at Wuzu. When Master Jie was ill, he asked a attendant to fetch ginger from the storeroom to decoct medicine. Zen Master Bao scolded him. The attendant told Master Jie, who told him to buy it back with money. Only then did Zen Master Bao give him the ginger. Later, Dongshan in Junzhou lacked a abbot, and the prefect wrote a letter entrusting Master Jie to recommend someone he knew to preside over it. Master Jie said, 'The man who sells ginger can be the abbot.' So Zen Master Bao came forth to reside at Dongshan. Later, he moved to Guizong. One day, he went out with a cane and saw the ceremonial guard coming and asked, 'What official is it?' The official said, 'It's the county magistrate.' He was asked to give way. Zen Master Bao stood on the left side of the road to avoid him. Suddenly, he saw the horse kneeling and refusing to move. Zen Master Bao said, 'The beast recognizes people.' The magistrate knew it was Zen Master Bao, bowed again and left. Later, he moved to Yunju. One night, the mountain god carried him around the temple in a sedan chair. Zen Master Bao said, 'Carry your grandfather, carry your mother, carry them to the abbot's room above.' The god carried him back to the abbot's room. When Zen Master Bao first traveled around, he once stayed in a hotel and was troubled by a prostitute, so he gave her the bed to sleep in. Zen Master Bao sat in meditation until dawn. The prostitute asked for the accommodation fee, and Zen Master Bao gave it to her. After going out, he burned the bedding himself. The prostitute told her parents about Zen Master Bao, so they invited him home, set up a vegetarian meal to thank him, and said that he was a true disciple of the Buddha. He once wrote a eulogy to Bodhidharma (達磨祖師贊, Dámó Zǔshī zàn, an article praising Bodhidharma), which was widely circulated in the monasteries. Zen Master Langye Jue (瑯玡覺和尚, Lángyé Jué Héshàng, Zen Master's title) also wrote a poem in response. It is now included in the Zhengfa Yanzang (正法眼藏, Zhèngfǎ Yǎnzàng, name of a Buddhist scripture). A monk asked the master, 'I cannot practice Zen meditation, I don't know where the problem lies?' The master said, 'The problem is here.' The monk said, 'Why can't I practice Zen meditation?' The master said, 'You open-eyed bed-wetter, I will beat you out.'

Zen Master Huai (懷禪師, Huái Chánshī, Zen Master's title) said to Xiu Yuantong (秀圓通, Xiù Yuántōng, personal name), 'Yuan Qingzhou (元青州, Yuán Qīngzhōu, personal name), Qing Fujian (慶福建, Qìng Fújiàn, personal name), and you three can revitalize my sect. The rest of you are all receiving teachings according to your capacities.'

Zen Master Doushuai Yue (兜率悅禪師, Dōushuài Yuè Chánshī, Zen Master's title) was the head monk at Daowu (道吾, Dàowú, place name). At that time, Old Master Zhi (老智和尚, Lǎo Zhì Héshàng, Zen Master's title) lived in Yungai (云蓋, Yúngài, place name). One day, Zen Master Yue led dozens of monks to visit Old Master Zhi. Old Master Zhi spoke with him for only a few sentences and knew the depth of Zen Master Yue's understanding, and smiled and said, 'Looking at the head monk's extraordinary temperament, but why do the words he speaks...'

氣如醉人耶。悅面熱汗下。曰愿和尚不吝慈悲。復與語未幾。又錐劄之。悅茫然。遂領其徒咨聞入室。智笑曰。公首眾說法人也。如某聞見不博。何益於公耶。再四懇之。智曰。老僧無福。道不取信於人。脫受首座禮拜。異日定取謗于某。竟不許。乃問悅曰。首座曾見法昌遇禪師否。曰曾看他語錄自了。可以不願見之。又問。曾見洞山文和尚否。曰關西子。沒頭腦。拖一條布裙作尿臭氣。有甚長處。智曰。首座但向尿臭氣參取。悅依教乃往洞山依止。未久深領奧旨。復往見老智。智曰。首座見關西子后。大事如何。悅曰。若不得和尚指示。洎乎蹉過一生。乃焚香禮謝。后出世嗣法洞山。居常誡其徒。敘其云蓋指見洞山之語。汝等當以師事智和尚也。后智遷寂。是時照禪師住兜率。乃悅之高弟也。智後事盡得照主之。如師資禮。蓋其不忘付囑也。

師一日云。菩薩人眼見佛性。須是眼見始得。

大慧普覺禪師宗門武庫終